27 Mayıs 2023 Cumartesi

XLV 741'in Tarihçesi

 

741'in Tarihçesi

 

Yazar

Yazarın, İspanya'daki Emevi yetkililerinin gözüne girmiş ya da belki de onların gözüne girmek isteyen bir İber olması daha muhtemeldir

Kitap

741 Kroniği (ya da Continuatio Byzantia-Arabica veya Continuatio Isidoriana), yaklaşık 741-743 yılları arasında Endülüs'te yazılmış, çoğu oldukça kısa olan 43 bölüm ya da paragraftan oluşan Latince bir tarihtir. İberya'da Müslüman yönetimi altında yazılmış bilinen en eski Hıristiyan eseridir.

Eser 754 tarihli Chronicle'dan çok daha kısadır[1] Çok az İspanyol tarihi içerir; ilk 14 bölüm, Sevillalı Isidore'un Historia de regibus Gothorum, Vandalorum et Suevorum adlı eserinden alınan Suintila'nın hükümdarlığına (621-631) kadar olan Vizigot krallarından çok kısa bahseder. İçeriğin geri kalanı, Bizans İmparatorları ve Muhammed ile başlayan Arapların paralel liderlerini ele alan dönüşümlü bölümlerden oluşur. Bu bölümler muhtemelen Nikiû'lu John'un Chronicon Mundi'sinden ve günümüze ulaşmamış Arapça veya Süryanice eserlerden alınmıştır. Bu bölümlerin bazılarında Arapların Kuzey Afrika, İspanya, Fransa ve Orta Doğu'nun bazı bölgelerini istila etmelerinden çok kısa bir şekilde bahsedilmektedir.

İçeriğin çok azı orijinaldir; eserin değeri yazar ve dönemi hakkında ortaya koyduklarında yatmaktadır.

Bizans İmparatoru Leo III'ten ve o yıl sona eren saltanatının uzunluğundan bahsettiği için eserin tarihi 741'den daha erken olamaz.

Martín eserde halifeliğin halife I. Mervan'ın torunlarından birinin elinde olduğunu söylerken "nostris temporibus" (zamanımız) ifadesinin geçtiğine dikkat çekmiştir. Mervan'ın torunlarından bu makama gelen ilk kişi II. Velid'dir (hükümdarlığı 743-744) ve bu da muhtemelen eserin yazıldığı tarihi temsil etmektedir.

Kaynakça

Cyrille Aillet, "The Chronicle of 741", in D. Thomas and B. Roggema (ed.), Christian–Muslim Relations: A Bibliographical History, Volume 1 (Brill, 2009), pp. 284–289.

Roger Collins, The Arab Conquest of Spain, 711-797 (Blackwell, 1989).

Dubler, C.E. (1946) "Sobre la Crónica árabigo-byzantina de 741 y la influencia bizantina en la Península Ibérica", Al-Andalus 11, 283-349.

Díaz y Díaz, M.C. (1976) "La historiographia hispana desde la invasión árabe hasta el año 1000", in De Isidoro al siglo XI. Ocho estudios sobre la vida literaria peninsular, Barcelona, 203-234.

Gil, J. (1973) Corpus Scriptorum Muzarabicorum, vol. 1, Madrid, 7-14.

Martín, Jose Carlos (2007) "Los Chronica Byzantia-Arabica", e-Spania (online)

English translation of the Chronicle by Aymenn Jawad Al-Tamimi

Chronicle of 741

 

https://www.aymennjawad.org/23129/the-byzantine-arabic-chronicle-full-translation

In the seventh year of the aforementioned princeps,[xx] hostile Saracen rebels of the Roman provinces began causing disturbances, more secretly than by public incursions. Theodorus,[xxi] the brother[xxii] of Eraclius the Augustus, engaged in many battles against them. Having heard the news, Eraclius advised his brother that in no way should he be in conflict with such people, because he was no less familiar with knowledge of the discipline of astrology, and if anything should turn out by chance, he was not ignorant in any way.[xxiii]

A huge multitude of the Saracens brought together invaded the provinces of Syria, Arabia and Mesopotamia. Holding the principate[xxiv] over them was a man by the name of Mahmet,[xxv] born of the noblest tribe of that people:[xxvi] he was a rather knowledgeable man and a foreseer of some things to come.

Era 658: Suintila undertook the worthy reins of governance in the kingdom of the Goths.[xxvii]

Eraclius gave instructions through all the provinces and even islands of his empire, so that whatever Roman legions were placed as garrisons in diverse places of the land, should arrive at the Syrian city of Damascus to overcome the enemy.

Theodorus gave a battle with the many soldiers of the Romans at the town of Gabatha.[xxviii] But such were the terror and might of the enemy for the Roman legions that afterwards scarcely any were left alive to bear the news. In this struggle also Theodorus the brother of the Augustus was killed. The Saracens were certain that such a great mass of Roman nobles had been laid low and they had shaken off fear of the Roman name. They thus firmly took possession of the provinces that they had invaded a little while ago, and they established a kingdom at Damascus, the most splendid city of Syria.[xxix]

The aforementioned princeps of the Saracens Mahmet died after ruling his kingdom for ten years. They treat him with such great honour and reverence that they affirm that he is the apostle and prophet of God in all their sacraments and writings. In his place Habubeccar of the Saracens,[xxx] who arose from the same place as his predecessor, was elected by his own people. Leading a very great expedition into the Persian lands, he devastated the cities and towns, while capturing some of the fortifications.

Eraclius abandoned the mortal world through dropsy.

Habubeccar, indeed nearly three years after he became leader, died. After his death, Hamer undertook the reins of the kingdom of the Saracens for 10 years.[xxxi]

Era 678. Of the Romans 58. Constantinus the son of Eraclius undertook the scepters of the Roman empire within the year, despite the Senate's opposition.[xxxii]

Hamer of the Saracens directed the cohorts of his nation to wage war on all the nearby eastern and western nations in the most enterprising manner. He subjected Alexandria- also the oldest and most flourishing civil metropolis of Egypt- to the censuary yoke[xxxiii] after the Roman garrisons were cast down, which were found in the same place. And the aforementioned Hamer, leader of the Ismailites,[xxxiv] ordered for the town of Babilo to be founded[xxxv] as well as garrisons which still stand even now, to protect against the Roman realm. And while his helping armies were bringing the triumph of victory from all parts whether West or East, after ten years of his rule he was killed by a certain slave while attending prayers.

Of the Romans 59: Constans the son of Constantinus undertook the reins of administration of the state after his father died. He ruled for 27 years.[xxxvi]

For the Saracens, Etheman assumed the leadership of his people and ruled for 12 years.[xxxvii] This man joined to the control of the Saracens and subjected to their command Libya Marmoricis[xxxviii] and Pentapolis,[xxxix] as well as Kazania[xl] and even Aethiopia, which lie beyond Egypt in the expanses of desert. And he made very many cities of the Persians tributaries. After accomplishing these things, Etheman was killed in their civil war.

But soon Moabia obtained his seat and ruled for 25 years.[xli] For five of these years he waged civil wars with his own people. For 20 years indeed he made all the peoples of the Ismailites obedient with the greatest happiness.[xlii] Constans the Augustus unsuccessfully fought against him despite gathering 1000 and more ships. He scarcely managed to escape with few. Through his commander also called Habedella,[xliii] who for a time held leadership of the battle command, many successes were attained in the West. He came to Tripoli. He also assailed through war Cuida and Helemptie,[xliv] and after many desolations and vanquishing and devastation, he accepted the provinces into trust. Still thirsty for blood, he arrived in Africa. Therefore preparations for battles were made, and the line of the Moors[xlv] was put to flight and all the nobility of Africa with count Gregory[xlvi] were wiped out in killing. Also the reputed Habedella, returning with large largess with all his cohorts, reached Egypt, as Moabia was acting in the tenth year of his rule.

Constans the Augustus, who ran through the state in kindling of fire, was killed at the renowned city of Syracuse in Sicily by a plot of his ministers, having ruled for 27 years. But Constantinus the elder of his sons undertook the care of administering the Roman empire.

Of the Romans 60: Constantinus heard that his father was killed at Syracuse[xlvii] by the sedition of his own men. He was crowned emperor and ruled for years.[xlviii]

Moabia the king of the Saracens directed 100,000 of his men, who might attend in obedience to his son Yzit[xlix] (to whom he had also decreed the kingdom), to assault the city of Constantinople. But as they surrounded it for the whole springtime and could not bear the toil of hunger and pestilence, they abandoned the city and captured very many towns.[l] Loaded with booty, they returned to Damascus and the king, by whom they had been directed, after a period of healing of two years. So Moabia died after he filled out twenty years of his principate and lived five of them as a civilian.

After he died, Yzit his son ruled for three years. He was a most pleasant man and considered most graciously in the eyes of all the nations subjected to his rule. He never sought any glory for the sake of royal honour for himself (as is the custom of men), but rather he lived as a civilian in common with all. Few or no successes were accomplished in his times in the armies directed by him.

After three years he put an end to his reign and left as a successor to him his son Moabia,[li] similar in his father's customs. Once he attained power, he donated a third of the tribute of money to all the provinces of his kingdom.[lii] And he himself, before he could remain for a half a year in rule, departed from this light.

Of the Romans 61. Iustinianus was put in charge of the kingdom by the senate. He ruled for 10 years before the first dispossession and for 10 years after receiving the kingdom.

After the younger Moabia died, the armies of all the provinces chose two leaders for themselves: one called Abdella,[liii] the other Maroan,[liv] the grandson of whose son holds the principate of theirs until our times. But Abdella before nearly two years had passed was elected princeps by the consent of all, while Maroan, on account of cruelty on the part of Abdella himself, was driven from the borders of Almidina[lv] with all his children and indeed his relatives and was ordered to be in exile at Damascus. But some time afterwards, with some from the army agreeing and God overlooking, he was brought to the kingdom. Waging indescribable and numerous battles for the second year continuously against each other, an innumerable multitude of men fell from both armies with mutual battles stirred up among themselves. And as they observed that their strength in turn with the excess fighting was being sapped more and more, Maroan, the king of one part, sent envoys in supplication to Constantinus the Augustus and demanded that peace be granted to him. On these conditions a peace of nine years was granted to him: that he should restore safe and sound the captives and fugitives who were in all the provinces of the Saracens to their own homes. In addition, the king of the Saracens should give to the Augustus emperor a quantity of 1000 solidi of gold of integral weight, one girl, an Arabian mule and fine silk on a daily basis without intermission for the continual cycle of 9 years. Indeed before Maroan died, he divided the provinces of the Ismailites among his sons: that is, he left the regions of Persis, Armenia, Mesopotamia, Osdroena, Arabia and Syria to his firstborn Habdelmele to rule.[lvi] He left Egypt and the parts of further Aethiopia, Tripolei and Africa and the adjacent provinces all the way to the Gaditanan straits to his son Habdellaziz.[lvii] He gave command of the armies and navies to his son Mahmet, so that once the peace ended after nine years he might be devoted to expeditions against the Roman realm and all the neighbouring nations. Thus with all things diligently and prudently fulfilled and with one year of fighting finished, he restored the debt of human nature and, as he himself had ordered, he left Habdelemele his eldest son as successor.

Of the Romans 62. With Iustinianus[lviii] overthrown in a coup, Leo was crowned king. He ruled for three years.[lix]

After him, of the Romans 63. Absimarus was put in charge in that manner. He ruled for eight years.[lx]

Habdelmele, assuming the apex of his kingdom, ruled for 20 years. In the first year of his rule, he directed all the experience and virtue of the mind of his army against Habdella (whom his father had attacked so many times in various wars) all the way finally to Macca- as they consider it, the home of Abraham, which lies in the desert between Ur of the Chaldeans and Carra the city of Mesopotamia. With the attack put in motion, king Habdella was killed by the leader of the army called Tahihie[lxi] appointed by king Habdemele. And the decapitated head of the aforementioned Habdella was presented to Habdelmele the son of king Maroan at Damascus by Aiaie the leader of the army.[lxii] Thus, in the sixth year of the rule of the aforementioned princeps,[lxiii] with domestic wars having been put to an end in all areas, he attacked the borders of external peoples in the shrewdest manner. For he made the provinces of many people, states, villages, towns and castles tributaries to his command. And as his previously mentioned brother (to whom his father had handed power from the borders of Egypt all the way to the Gaditan strait and had ordered to be a successor of the kingdom after him) had been overcome in a fatal accident, he decreed that the kingdom was all the same to be handed over to his own children. Of course he handed over to Hulit his firstborn son the kingdom after himself,[lxiv] and he also ordered his brother called Zoleiman[lxv] to be his follower. And thus by making orders out of utility, as he had learnt from his father, he set things in order for his children and after filling out the year of his rule in security he departed from this light.

Iustinianus, having been helped by the force and virtue of the Chazars, returned to Constantinople residing in his own kingdom, with those who had rebelled against him some time ago having been overcome.[lxvi]

Hulit succeeded to wield the scepters of the kingdom according to what his father had set forth. He ruled for nine years, a man of total prudence in setting forth the armies, and though lacking divine favour, it was such that he broke the courage of almost all the nearest peoples. Among all things he made the Roman realm weak through assiduous devastation. He also brought together under his rule the nearby islands. He thoroughly tamed the borders of India by devastation. Also in the western parts he attacked and conquered through the commander of his army called Musa[lxvii] the kingdom of the Goths that had been fortified by old hardness in the regions of Spain. Having overthrown the kingdom, he made them tributaries. Thus having successfully conducted all matters he died after the forces of all peoples were provided and presented to him.

Of the Romans 64: Philippicus the usurper[lxviii] invaded the kingdom after Iustianianus was killed in a revolt that had been stirred up. After this 65. Anastasius was crowned.[lxix] And then 66. Artemius, also known as Theodosius[lxx] was put in charge of the kingdom. These men ruled civilly for five years.

Among the Arabs, after Hulit died, his blood brother Zoleiman ruled in the kingdom for three years as per what his father had laid out. This man, hostile to the Roman realm, sent his brother called Mazalema, born from the same mother, to destroy the Roman realm with 100,000 armed men having been selected to go with him. He soon reached and struck the borders of Asia. He then attacked by warfare and destroyed by fire and sword the most ancient and flourishing city of Asia: Pergamum, which was misled by trickery. He decreed that the survivors should be distributed to the army. And from here he approached the royal city and surrounded it with a siege for two years but accomplished nothing.[lxxi] Seeing that he was in danger rather than bringing about dangers, compelled by hunger, the sword and total indigence he returned not too happily to his own province now by the orders of another leader. Indeed the aforementioned leader Zoleiman had died at the end of the third year while waiting at the province of Antioch.

Of the Romans 67. While the Saracens were approaching the royal city in order to take it by storm, Leo, an expert of military discipline undertook the scepters of the state for 24 years by the Senate's acclamation.[lxxii]

The dead Zoleiman had left as successor of the Saracens in the kingdom the son of his uncle, (whom his grandfather had put in charge of the whole west from Egypt), called Amer.[lxxiii] He ruled for three years. And after him he had arranged to lead back his brother called Yzit into power.[lxxiv] Hamer also in matters of armies accomplished nothing sufficiently outstanding or anything adverse. But he was of such great benevolence and patience, that as much praise and honour are given to him by all (even external people), as has ever been brought to any living person assuming the reins of a kingdom. Indeed also this man withdrew from the place in which Zoleiman had died.

Yzit of the Saracens, succeeding in the kingdom, ruled for four years. Against this man armies of his own people, which were responsible for guarding the Persian lands, stirred up a rebellion and contrived civil wars. Ministering the councils among those people and remaining above them as the head of the crime was a Saracen called Yzit, who did not arise from that royal tribe.[lxxv] Yzit the king, having been informed of the rebellion, sent an expedition against them with his previously mentioned brother called Mazlema, born from the same mother.[lxxvi] And when both armies had come to blows in the Babylonian plains over the Tigris river, the aforementioned Yzit the leader of the rebellion was killed by the army of Yzit the king. And thus his army, having collapsed in flight, was crushed, such that, with scarcely a few escaping, they were glad merely to have survived, as mercy was granted by Mazlema the leader of the army. Also he waged many successful matters against the Roman realm. Finally in the western parts he was partially successful through the leaders of the army.

Also he made Gallia Narbonensis[lxxvii] his own through the leader of the army called Mazlema and he agitated the people of the Franks with frequent wars. And with inconsistent virtue the aforementioned leader of the army got all the way up to Toulouse, and surrounding it with siege he tried to take it by storm through different kinds of siege equipment. The peoples of the Franks, informed of this development, gathered around a leader of the same people called Eudon.[lxxviii] And thus gathered they reached Toulouse. At Toulouse both armies clashed in a grave battle. They killed Zema the leader of the army of the Saracens together with part of his army.[lxxix] They pursued the remainder of the army that collapsed through flight.

 

Therefore Yzit the leader of the Saracens, after ruling for four years, departed from this light, leaving the kingdom to his brother called Hescia.[lxxx] And after his brother he had decreed that a son of his own seed called Hulit would rule.[lxxxi]

26 Mayıs 2023 Cuma

XLIV Kronik ad 724

 Kronik ad 724

Yazar

Günümüze ulaşan iki Süryanice metinden biridir. Yazarı bilinmiyor.

Kitap

         Chronicon miscellaneum ad annum Domini 724 pertinens (artık uygun olmadığı düşünülen bir başlık), British Library, Ms.  Add'de bulunan 8. yüzyıldan kalma bir el yazmasında bulunan Süryanice dilindeki tarih yazımı metinlerinin bir koleksiyonudur. Yazması British Library Additional 14,643 (fol. 1-57) numarasıyla bilinmektedir.

          Başlık, Jean-Baptiste Chabot tarafından 1904'te CSCO koleksiyonundaki Latince çevirisine verilen başlıktır. O zamandan beri, son iki sayfayı kapsayan metnin (724'te ölen II. Yezid'e kadar saltanat süreleriyle birlikte halifelerin bir listesinin izlediği Muhammed hakkında kısa bir not), Arapça bir orijinal, sekizinci yüzyıl katibi tarafından eklenmiştir, ancak yukarıdakiyle ilgisi yoktur. Bu son belge, metnin 1862'de JPN Land tarafından Anecdota Suriye'de Liber Chalipharum olarak adlandırıldığını açıklıyor., hala oldukça yeni kitaplarda bulunan bir başlık.

 

Nihai belgeden önce gelenlerde, hiçbir şey 640 yılından öteye geçmez (ve son tarihli olay 636'dır). Herakleios'a otuz yıllık saltanat atfeden kronolojik bir pasajda 640 yılı ima edilmektedir ve bu imparator sözü edilen tarihsel düzende sonuncudur. Herakleios Şubat 641'de öldüğünden, metne son dokunuşların önceki aylarda yapılmış olması muhtemeldir.  

Kaynakça

Benjamin Harris Cowper, Syriac Miscellanies; or Extracts Relating to the First and Second General Councils, and Various other Quotations Theological, Historical, & Classical. London: Williams and Norgate, Selections from the Chronicle to 724 were translated on pp. 75-92, 1861; Jan Pieter Nicolaas Land (éd.), Anecdota Syriaca, t. I, Leyde, E. J. Brill, p. 1-24 (texte syriaque), p. 103-122 (traduction latine) (édition partielle, seulement la seconde partie à partir de Constantin) 1862; Jan Pieter Nicolaas Land, Ed., Symbolae Syriacae, vol. 1, 4 vol. Leiden: E.J. Brill, First edited by Land on pages 1–24, 1867; Ernest Walter Brooks, Ed., Chronica Minora II [Textus]. Leipzig; Paris: Otto Harrassowitz; Poussielgue, Specifically pp. 77–155, 1904; Sebastian Paul Brock, “Syriac Historical Writing: A Survey of the Main Sources”, Journal of the Iraqi Academy, Syriac Corporation, vol. 5, pp. 297-326, 1979; Andrew Palmer, « Une chronique syriaque contemporaine de la conquête arabe : essai d'interprétation théologique et politique », dans Pierre Canivet (dir.), La Syrie de Byzance à l'Islam (viie – viiie siècle), Damas, Institut français d'études arabes de Damas, p. 31-46. 1992; Andrew Palmer, The Seventh Century in the West-Syriac Chronicles, introduced, translated and annoted by A. Palmer, Liverpool, Liverpool University Press, p. 11-24 (traduction anglaise des parties de la chronique concernant le viie siècle) 1993; Alfred-Louis de Prémare, Les Fondations de l'islam, Entre écriture et histoire, édition du Seuil, 2002; James Howard-Johnston, Witnesses to a World Crisis : Historians and Histories of the Middle East in the Seventh Century, Oxford, Oxford University Press, 2010; Jack Tannous, Ed., “List of Caliphs Translation”. 2012.

Ernest Walter Brooks (éd.), Chronica minora II = CSCO, vol. 3 (Scriptores Syri, vol. 3), p. 77-156 ; traduction latine par Jean-Baptiste Chabot, CSCO, vol. 4 (Scriptores Syri, vol. 4), p. 61-119, Paris, 1904.

 

Chronicle Ad 724

 

https://archive.org/details/ChronicaMinoraIi/page/n58/mode/1up

https://archive.org/details/anecdotasyriaca0304land/page/218/mode/2up

https://archive.org/details/syriacmiscellani00cowp/page/92/mode/2up

https://syri.ac/ListCaliphsTranslation

https://www.tertullian.org/fathers/syriac_misc.htm#mohammed

MAHOMET AND HIS SUCCESSOES.

Memorial of the life of Mahomet, (prophet) of God.

After he entered his city, and three months before he en- tered. From his first year, and how long every king, who after him ruled over the Mahagroye, lived, after they became kings, and how long there was faction among them : three months before Mahomed came.

And Mahomed lived ten years.

And Abubecr, son of Abucohapha, two years and six months.

And Omar, son of Katab, ten years and three months.

And Othman, son of Aphan, twelve years.

And a sedition after Othman, five years and four months.

And Mohawiya, son of Abusaiphan, nineteen years and two months.

And Yezid, son of Mohawiya, three years and eight months.

And a sedition after Yezid, nine months.

And Merwan, son of Hakem, nine months.

And Ebed l'Melek, son of Merwan, twenty-one years and one month.

Walid, son of Ebed l'Melek, nine years and one month.

And Soliman, son of Ebed l'Melek, two years and nine months.

And Omar, son of Ebed l'Aziz, two years and five months.

And Yezid, son of Ebed l'Melek, four years, one month, and two days.

We reckon all these years at 104, five months and two days.

25 Mayıs 2023 Perşembe

XLIII Saha Pikoposu Zekeriyya (ö.725) bayram günü: 21 Emşîr

 Saha Pikoposu Zekeriyya (ö.725) bayram günü: 21 Emşîr

Yazar

Saha (eski adı Xois), Bir papazın oğlu olan Zekeriya Divan sekreterliği görevi yapmıştır. Divan görevinden ayrılıp Yahya Kolobos Manastırında münzevi bir yaşam sürmüştür. Daha sonra Piskoposluğa atanmıştır. Vaazlarının çoğu günümüze kadar hayatta kalmıştır.

Kitap

Emşîr eski Mısır ve Kıpti takvimlerinin altıncı ayıdır. 21 Emşîr Saha Pikoposu Zekeriyya’nın ayrılışı hakkında bir anmadır.

Kaynakça

Agathon was contemporary to the great bishop Zacharias of Sakha (Müller, 1991, pp. 2368a- 2369a; Evelyn-White, 1932, pp. 276-280) and Agathon like him was disciple of the Abraham and George (Coquin),1991, pp. 12a-13a) the disciples of John the Hegumen of Scetis (Zanetti, 1996, pp. 273-405) “the last great saints” (Evelyn-White, 1932. pp. 278-280); Detlef, G. & Müller, C. (1991). “Zacharias, Saint”. Coptic Encyclopedia, A.S. Atiya (ed.) volume 7. New York: MacMillan; S. J. Davis, “The Arabic Life of St. John the Little by Zacharias of Sakha” (MS Go¨ttingen Arabic 114)’, Coptica, 7 (2008): 1–185; Mikhail, M. S. A., and Vivian, T. (eds. ⁄ trans.), The Holy Workshop of Virtue: The Life of John the Little by Zacharias of Sakha (Collegeville: Liturgical Press, forthcoming), 2010.

https://digi.vatlib.it/view/MSS_Vat.copt.68 (27.09.2022).

https://www.copticchurch.net/synaxarium/6_21.html?lang=en#4 (27.09.2022)

https://st-takla.org/books/en/church/synaxarium/06-amsheer/21-amshir-zacharias.html (27.09.2022).

The Departure of St. Zacharias, Bishop of Sakha - 21 Amshir

Commemorations for Amshir 21

“4. The Departure of St. Zacharias, Bishop of Sakha.

On this day also St. Zacharias, Bishop of Sakha, departed. He was the son of a scribe called John who left his job and was chosen to be a priest. His son Zacharias was raised on studying literary and religious subjects.

When he grew up, El-Wazeer appointed him as a scribe in his court. Afterward he agreed with a friend called Ptolemy who was the prefect of the town of Sakha, to leave their work and go to the wilderness to become monks. That coincided with the coming of a monk from the monastery of St. John the Short, so they decided to go with him to the monastery. When the ruler (El-Wazeer) knew about that, he prevented them from going to the monastery.

A few days later, they saw a vision as if someone was asking them, "Why did you not fulfill your vow?" Immediately, they left in secret, walking to the wilderness, without knowing their way. They met on their way, by the will of God, a monk who took them to the monastery of St. John the Short (Colobos). When their friends knew about that, they took a letter from the Governor to bring them back, but the Lord defeated their counsel. As for Zacharias and his friend, they put on the garb of the monks and exerted themselves in many worships. That was during the time of the saints Abba Gawargah and Abba Abraham who were the best guides for them.

When the Bishop of Sakha departed, the people wrote to the father, the Patriarch, asking for Zacharias to be their bishop. The Patriarch brought him and ordained him against his will. At the time of the ordination, when the Pope was about to put his hands on Zacharias' head, a light shined in the church and his face appeared as a bright star.

When he arrived to his diocese, the people rejoiced and went out to meet him with great honor. The church was illumined with his teachings. St. Zacharias was eloquent and filled with grace and he wrote many articles, sermons and discourses. He stayed on his chair for 30 years, then departed in peace.

His prayers be with us and Glory be to our God forever. Amen.”

XLII Adil Enok'un vizyonu (717)

 Adil Enok'un vizyonu (717)

Yazar

          Bilinmiyor.

Kitap

Bilinen iki yazması bulunmuştur. Bunlardan biri Ermenistan’ın Etchmiadzin Kütüphanesinde 924 numarayla, diğeri Kudüs’te Aziz Yakub Ermeni Manastırında korunmaktadır.

Kaynakça

Hoyland, R.G. 1997. Seeing Islam as Others Saw it: A Survey and Evaluation of the Christian, Jewish, and Zoroastrian Writings on Early Islam. Princeton: Darwin; Hultgård, A. 1999. “The Vision of Enoch the Just and Medieval Apocalypses.” In Apocryphes arméniens: transmission—traduction—création—iconographie. Actes du Colloque international sur la littérature apocryphe en langue arménienne (Genève, 18–20 septembre 1997), ed. V. Calzolari Bouvier, J.-D. Kaestli, and B. Outtier, 147–58; Lausanne: Zèbre. Issaverdens, J. 1934. Trans. The Uncanonical Writings of the Old Testament found in the Armenian MSS of the Library of St. Lazarus. Venice: S. Łazar. [Orig. Venice, 1901]; Jacobus de Voragine. 1993. The Golden Legend. Readings on the Saints. 2v. Trans. W.G. Ryan. Princeton: Princeton UP. The uncanonical writings of the old testament found in the armenian mss. Of the library Venice Armenian Monastery of st. Lazarus, Translated into English by. Rev. D’. Jacques İssaverdens. 1901.

The vision of enoch of the just

 

“« The swift-flying eagle that thou sawest, which had eight wings and three heads, is the king of the Romans and the Greeks; and whereas he stood above the sea, he shall be a king strong as iron. And forasmuch as the eagle pursues all birds, and strikes and throws them down, in like manner the king of the Romans shall consume all the kingdoms of the earth, and through the power of the Most High he shall entrap them as it were birds of heaven in a snare, and there shall be none able to resist him. And whereas he looked toward the south, he shall prevail against the people of the south. And whereas the sea on account of the violence of the wind was agitated, and the waves beat the wings of the eagle to drown him; in the last times, during the days of those kings after the hundred and eighth Jubilee, the last people of the south, the children of Ishmael, that dwell on the sea-shore of Arabia, shall stand up. They shall rise against the earth and they shall conquer it; and they shall fight on the sea-shore to destroy tlie power of the Romans, but they shall not be able, because this kingdom is the guardian of the seat of the great king  and although there should rise against it wars and storms of evils, they shall not be able to drown it, but it shall be superseded and followed by an eternal kingdom, but it is diminished for the reproving of its sins, and that the sins of the southern people may be full.

And the noise of the waves, which was like the noise of horses, galloping from the countries of the east to the north and to the west, signifies that the greatness of the nations shall be conquered by the children ot Ishmael, and laid waste like the dust of the earth, and there shall be no rejoicing upon the earth, but clamour of weeping, and erying, and tumult.

» And whereas the waves beat upon the wings of the eagle, the people of Ishmael shall smite and defeat the troops of the Romans and of the North, but they shall not be able to exterminate them.

» And whereas the head of the dragon lay on the asli-heap, between the waves and the wind, and he had nine eyes, and his feet were like the claws of a lion, and his running like that of a leopard, he is the first prince of the people of Ishmael, and his strength is like the waves of the sea rising upon the land.

» And whereas he had nine eyes, and his feet were like those of a lion, after him shall arise nine kings, and they shall conquer the earth, and they shall break it in pieces like a lion's prey.

» And whereas he overtook the eagle between the wind and the waves, and opened his mouth to swallow him, he shall rise against the king of the Romans, and shall harass him, and shall take away his power.

….

He shall strike two of them, and shall undo and overthrow the dominion of the ten; and seizing upon the kingdom, he shall march against Palestina and against the dominion of the children of Ishmael. He shall return victorious, and with many auxiliaries of the people of the South, and shall go against Palestina and strike it. His anger shall be kindled , like that of the Serpent, throughout all the earth,and he shall call himself a God, and shall speak proudly before the Most High, and all the ungodly shall worship him. That is the fire that came ont of the dragon and burnt the earth ; for in that timethere shall be found no righteousness in men, but they shall all be like thorns tobe burnt with their own iniquities.

XLI Sözde Athanasius'un Kıyameti (yaklaşık 715-744)

 Sözde Athanasius'un Kıyameti (yaklaşık 715-744)

Yazar

Metin İskenderiyeli Athanasius'a atfedilse de, gerçek yazarı bilinmemektedir.

Kitap

Pseudo-Athanasius'un Apokalipsi, Emevi Halifeliği döneminde 715 ile 744 yılları arasında yazılmış apokaliptik bir vaazdır. Çok popüler olan eser, birçok Kıpti el yazmasında ve Arapça çevirilerde bulunmuştur. Metin büyük olasılıkla hem Kıpti hem de Kıpti-Arap yazıları için bir etki oluşturmuştur ve aynı zamanda Kıptilerin Müslümanların Mısır'ı fethine karşı tepkilerinin nadir bir tanığıdır. İslami inanç pratikleri metinde yer almasa da, yazarın Kıpti bakış açısı, ülkelerindeki temel tarihi değişikliklere ve halkın gündelik yaşamına ışık tutmaktadır

Kıpti dilinde yazılmış ve dokuzuncu yüzyıla tarihlenen MS New York, Pierpont Morgan Library – M 602 en eski ve en tamamlanmış el yazmasıdır. Apocalypse 51v -76v fols elli bir sayfadan oluşur; Müslümanlar ve onların Mısır üzerindeki yönetimi sadece 68v-73v'de mevcuttur. Ek olarak, iki pasaj vardır, ancak daha sonra Michael ile ilgili olarak eklenmiştir. Pek çok aralık oluşturan kodeksin zarar görmesine rağmen, el yazması tüm baskılar için temel teşkil etmektedir.

Kaynakça

Ps.-Athanasius. Apocalypse = Morgan Codex M602, fols. 52b-77b; Martinez, ed./tr. Eastern Christian Apocalyptic, 285-411/462-555 (includes edition of an Arabic version); Tito Orlandi, tr. Omelie copte (Corona Patrum 7; Torino, 1981), 73-91; Thomas, David Richard; Roggema, Barbara; Sala, Juan Pedro Monferrer (2009). Christian-Muslim Relations: A Bibliographical History (600-900); Matheou, Nicholas S.M.; Kampianaki, Theofili; Bondioli, Lorenzo M. (2016). From Constantinople to the Frontier: The City and the Cities. BRILL.

Apocalypse of Pseudo-Athanasius

Francisco Javier Martinez (1985) Koptik ve Arapça Metinlerin tercümesi;

1.  After these things, the good God will become angry, because they had corrupted the definitions of the right (faith) in the [consubstantial] Trinity. He will divide the kingdom the [Romans], this wich […] since […] They had [… two lines missing…]/ (f.69va.) and many countries, and He will crush their power because of His faith which they had into two natures. And He will give the power to the kings of Persia for a little while, and they will afflict the earth in their days, and put to shame the sons of men, and do great impieties upon the earth in their days. And God will see that the Persians had transgressed the Law, [and] that the impiety of the inhabitants of the earth [had multiplied] beyond measure. [They will] commit great sins in those [days, like] Sodom [and] Gomorrah.

         2. [After these things, God] will take from them […three lines missing…]/(f. 69vb.) a nation upon the earth, numerous as the locust, namely, the fourth beast which the faithful prophet Daniel saw, more terrible than all the (other) beasts which were before it, eating, crushing, trampling the remainder with its feet. And that nation will come upon the earth in its final days, and thresh and scatter all the kingdoms as the wheat is threshed and scattered by the wind.

3. That nation will rule over many countries, and they will pay a tax to it. İts is a brutal nation with no meryin its heart. İt does not have pity on the elderly/ (f.7ra.) nor does it spare the youth, because the sins of the inhabitants of the earth have greatly multiplied upon the earth before God. And that nation will subdue, in a very shameless way, all the inhabitants of the earth. İt will destroy them, maket hem into dust, and despoil them. As iron subdues all things and pounds them out, in the same manner that nation will destroy all countries, and they -under rigid control- will continue paying tax to it.

4. For the yoke that nation is much harder than iron, and it will make heavy its/(f.70rb) yoke upon all the inhabitants of the earth, being a chastisement fort he sons of men on account of their sins, because their impieties were very many, and their impieties higher than their heads. For this reason, God has delivered them to the gentiles, to chasties them.

5. For indeed that nation is a hard nation, arrogant, merciless, cruel. İt will wage war with many countries and despoil them, [and they] will become subject [to it] and to its [power,] and conrinue to [pay tax] to it, which is […] to them [….?]

6. Woe […] [Egypt…] [… on line missing…]/ (f. 70va.) and to Bethania and to all the countries at that time! For it will afflict them very much and maket hem into a desert, the Word of the Scripture having been fulfilled upon them, “Woe to those who turned away fram God! A great misery will befall them, fort hey did iniquity against Him”. It  (i.e., that nation) will take their gold, their silver, their bronze, their wheat, their wine and their oil, eveb their garments and all their household stuff. They will [sell them] for its [taxes]. That nation will [destroy] the earth [and make it] into a desert, like a bird’s [nast]. […four lines missimg…]/(f. 70vb.] into a desert, and overturn them and destroy them. And all these things God will bring upon the sons of men because of their sins and their transgressions; especially, because of the sins of the priests and the monks who will turn away at the end of time.

7. Woe to the earth and its inhabitants! For these are the labor pains of the end. That nation will increase greatly, like the sand of the sea. And many Christians, and Barbarians, and (people from) Basan and Syrians, and (from) all tribes will go and join them in their faith, wanting to become free from the sufferings that they will bring upon the earth. They will dwell in many/ (f. 71ra.) countries and become the masters of them, and they will inherit them. Their leader shall live in the city called Damascus, whose interpratation is “the one which rolls down to hell”

8. Tehy will gather all the gold, the silver, the precious Stones, the bronze, the iron, the lead, and the beautiful garments. The name of that nation is “Saracen” one which is from the Ishmaelites. These ara the son of Hagar, the maidservant of Abraham. These are the ones who will pass sentence upon the whole earth in a disturbing manner, and make it into a desert. For, they will rıle with a mighty rule, and they will take the/ (f. 71rb.) possessions of many and maket hem miserable.

9. First, that nation will destroy the gold an which there is the image of the Cross of Our Lord, Our God, in order to make all the countries under its rule mint their own gold with the name of a beast written on it, the number of whose name six hundred and sixty-six. Afterwards, they will be in in wnat (even) of bread. And [many will sell] their sons [and] their [daughters,] because [that nation …] [… on line missimg…]/(f. 71va.) Afterwards, they will measure the whole earth, with the fields, and the gardens, and they will count the cattle. They will do these things under some (other) pretexts, until they find what they are looking for, namely, gold.

10. But at their end, they will do these things: they will afflict the whole World with hard sufferings and many disturbances. They will chase the strangers in the cities and the villages, and  wherever they find them, and they will force them [castin them] into prisons, for at that time, many [will leave] their cities and their villages, [and go] abroad [because of] the hard sufferings] of that [nation. Woe to the earth and its habitants! For on those days …] [… on eline missing…]/ (f. 71vb.) misfortunes, those which will befall the earth. And every man will be in the throes of death all the time.

21 Mayıs 2023 Pazar

XL Edessa'lı Yakup (ö.708)

 Edessa'lı Yakup (ö.708)

Yazar

Edessalı Yakup, Edessa Piskoposu ve Klasik Süryanice dilinde önde gelen Süryani Hıristiyan yazar, en eski Süryanice gramercilerden. Çeşitli eserlerinde teolojik, liturjik, kanonik, felsefi ve tarihi konuları ele almıştır. Konular ve Süryani Hristiyanlığının bilimsel ve edebi gelişimine önemli ölçüde katkıda bulunmuştur. Hristiyan-Arami geleneğinin en önemli alimlerinden biri olarak kabul edilir.

Kitap

         Yakub’a ait Mektuplar, Tarih, derlemelerden oluşan bir koleksiyodur. Eserlerinin çoğu nesirdir. Çok azı yayınlandı. 1911'de mevcut bilgilerin çoğu Giuseppe Simone Assemani'nin Bibliotheca Orientalis'inde ve Wright'ın British Museum'daki Süryanice MSS Kataloğu'nda bulunuyordu.

Kaynakça

 

Letters jacob of  edessa

 

Harvard Syriac 93:

https://iiif.lib.harvard.edu/manifests/view/drs:45612760$1i

Paris 62:

https://gallica.bnf.fr/ark:/12148/btv1b531152203#

Letter to Addai, Questions nos. 1–73

[Harvard Syriac 93. Near-identical versions found in Paris Syriac

62, Mingana 8, and British Library Additional 14,492.]

Abridged version [BL Add. 14,493.]

[Harvard Syr. 93, Paris Syr. 62 ve Şam 8/11'de bulunan neredeyse aynı versiyonlar tarafından biraz değiştirilmiştir. 62 ve Damascus 8/11.]

#57] Addai: “If an emir orders an abbot to dine with him,should he eat or not?”

Jacob: “I do not allow this. Rather, necessity allows it.”[#58] Addai: “Is it appropriate for a priest to teach the children of Hagarenes who have the authority to punish him if hedoes not teach [their children]?”

Jacob: “It is necessity that also permits this. As for me, I saythat this in no way harms either he who teaches or the faith.[This would be permitted] even if it were not [for] those havingthe authority to punish. For often from such things arises muchbenefit.”

Letter to Addai, Questions nos. 74–98

[Harvard Syr. 93, fols. 26b–27a, slightly amended by the nearidentical versions found in Mingana 8 and Cambridge 2023.]

[#75] Addai: “Concerning a Christian woman who willingly marries a Hagarene, [I want to learn] if priests should give her the Eucharist and if one knows of a canon concerning this. [I want to learn]: if her husband were threatening to kill a priest if he should not give her the Eucharist, should [the priest] temporarily consent because [otherwise the husband] would seek his death? Or would it be a sin for him to consent? Or, because her husband is compassionate toward Christians, is it better to give her the Eucharist and she not become a Hagarene?”

Jacob: “You have abolished all your doubts concerning this question because you said, ‘If the Eucharist should be given to her and she not become a Hagarene.’ So that she will not become a Hagarene, even if the priest would have sinned in giving it andeven if her husband were not threatening [the priest], it wouldhave been right for him to give her the Eucharist. But [in truth]he does not sin in giving [it] to her. Then, [as for] the other thingyou said: ‘If one knew of a canon concerning this.’ If there is neither risk of apostasy nor her threatening husband, it is right foryou to act in this way. Namely, because other women should fearlest they also stumble, for [this woman’s] admonition she shouldfall under the canons[’ sentence] for as long as it appears to thosein authority that she is able to bear.”

Alternatif versiyon

[Bar Hebreaus, Nomocanon, Paul Bedjan, ed., Nomocanon Gregorii Barhebraei (Leipzig: O. Harrassowitz, 1898),41-42.].

A woman who belonged to the Hagarenes says that if theEucharist is not given to her she would become a Hagarene. Itshould be given her but along with a penalty that is appropriate for her to bear.

[Harvard Syr. 93, fol. 29a–b, slightly amended by the near-identical versions found in Mingana 8, Cambridge 2023, and Damascus 8/11.]

[#80] Addai: “When our bishop of Mardin was attacked by those from outside [the walls], those Arabs who ruled inside ordered everyone to go to the wall to fi ght. They did not exempt anyone from going, not even priests. Then, when the battle was raging, a priest or a deacon threw a stone from the wall and struck and killed one of the attackers attempting to scale the wall. I want to learn from the canons what should be done about this. [I want to learn] if he sinned, either he or the other priests and monks who—though unwillingly—pulled the war mangonel’s rope, threw stones, and killed some attackers from outside [the wall]. [I want to learn] if it is right for them to serve in the priesthood or if it is right for them to be under the canon’s [sentence] for only a little while?”

Jacob: “That they unwillingly were led by force shows themto be exempt from what was done. Therefore this is under theirbishop’s authority. He should deal with them mercifully andpermit their ministry when it seems [appropriate] to him. But inthe matter of a priest who threw a stone from the wall and killedwhile with his own eyes he looked and saw who was killed: aftera certain time during which as repentance he is prohibited fromministry, it should be left to the priest’s own conscience whether it is right for him to serve. As for whether they also have sinned, it is not right for this to fall under ‘questions’ [to me]. Rather, this should be given to the righteous, impartial judgment of God, the knower and perceiver of all.”

Letter to Addai, Questions nos. 99–116

[Corpus scriptorum christianorum orientalium 367: 261.]

[#116] Addai: “If he is about to die, is a priest permitted to pardon someone who became a Hagarene or became a pagan?”

Jacob: “If he is about to die and a bishop is not near, [the priest] is permitted to pardon him, give him the Eucharist, and bury him if he dies. But if he lives, [the priest] should bring him to a bishop and [the bishop] impose on him a penance that he knows he is able to bear.”

First Letter to John the Stylite

[Harvard Syr. 93, fol. 40a–b.]

[#6] John: “Is it right for a priest to give Hagarenes or pagans who are possessed by evil sprits some blessings from the holy ones or, likewise, [holy water mixed with the dust of relics, that is] h. nānā, [and] to spread them on them so that they might be healed?”

Jacob: “By all means. None should at all hinder anything like this. Rather, it should be given them for whatever sickness it might be. For I need not say that while you should give them some of the blessings, it is God who gives them health. Clearly it is right for you to give [this] to them without hindrance.”

[Harvard Syr. 93, fols. 42b–43b.]

[#13] John: “If a Christian should become a Hagarene or a pagan and, after a while, he should regret [this] and return from his paganism, I want to learn whether it is right for him to be baptized or if by this he has been stripped of the grace of baptism.”

Jacob: “On the one hand, it is not right for a Christian who becomes a Hagarene or a pagan to be [re]baptized. He had been born anew by water and by spirit according to the word of our Lord. On the other hand, it is right that there be a prayer over him [said] by the head priest and that he be assigned a time of penitence for as long as is proper. After a time of penitence, he should be allowed to also share in the [divine] mysteries. We have this as confi rmation: those who were baptized by water but had not received the Holy Spirit were later made worthy of [the Spirit] by prayer alone and through the laying on of hands by the head priest [Acts 8:14–18]. But concerning whether he had been stripped of the grace of baptism because he became a Hagarene, I have this to say: Concerning those things whose giver is God, it is not ours to say whether they are taken away, or indeed stripped, from whoever had received them. But this is God’s alone [to decide]. He looks for their return and penitence because he does not want the death of a sinner. Rather, he wants him to be separated [from evil] and to return. So here, in this world and this present life, he will not take grace from him. But there, on that last day, [the day] of judgment, he will strip him of grace, take the talent from him as from the evil servant [Mt 25:28–30], and throw him into eternal fi re.”

Abridged versions

[Bar Hebreaus, Nomocanon, in Bedjan, Nomocanon Gregorii Barhebraei, 22, 42.]

We should not rebaptize a Christian who became a Hagarene or a pagan and then came back. But the chief priest should pray over him and a time of penitence be set over him. When he completes [it] he should share [the Eucharist].

A Christian who became a Hagarene and came back or became a pagan and came back: the chief priest should pray over him. When he completes a time of penitence he should share [the Eucharist].

Second Letter to John the Stylite

[Corpus scriptorum christianorum orientalium 367: 237.]

[#9] John: “Is it necessary that the church’s doors be closed on the day when the Eucharist is offered?”

Jacob: “This is necessary, especially because of the Hagarenes, so that they might not enter, mingle with believers, disturb them, and ridicule the holy mysteries.”

[#23] John: “If an entire village of heretics should return to the true faith, what should one do with their mysteries?”

Jacob: “They should be sent to the adherents of their faith. For this also happened to me. Once there were some Hagarenes who carried off the Eucharist from Byzantine territory. When they feared their conscience and brought it to me, I sent it to adherents of the Byzantine confession.”

Third Letter to John the Stylite

[François Nau, “Lettre de Jacques d’Édesse sur la généalogie de la sainte vierge,” Revue de l’Orient Chrétien 6 (1901): 518–20.]

That Christ is from the line of David is acknowledged by all: that is, by the Jews as well as by the Hagarenes, as well as by all Christians who confess that from human nature he was enfl eshed and became incarnate. Thus this, then, that in the fl esh Christ is from the line of David (as was previously written by the holy prophets) is acknowledged and foundational to all of them: that is, to the Jews, as well as to the Hagarenes, as well as to the Christians.

I have said that this is foundational to and is confessed by the Jews, even though they deny the true Christ who truly came. But concerning him whom they await to be revealed, by all means they say and affi rm that he is and will be from the line of David. So too the Hagarenes. They do not know or want to say that the true Christ who came and who is acknowledged by Christians is God and the son of God. Nevertheless, they all fi rmly confess that he truly is the Christ who was to come and who was foretold by the prophets. Concerning this they have no dispute with us, rather with the Jews. Both in thought and in word they are united and reprovingly and contentiously stand fi rm against [the Jews]. For, as I previously wrote, they already knew what had been acknowledged by the prophets: Christ would be born from David, as well as Christ who came was also born from Mary. Indeed, it is truly acknowledged by the Hagarenes, and none of them dispute this. Always saying to everyone that Jesus, the son of Mary, truly is the Christ, they also call him the Word of God, in accord with the holy scriptures. But because they are not able to distinguish word from spirit, in their ignorance they add that he is the spirit of God, just as [because of their ignorance] they do not consent to call Christ God or the son of God.

Then, if all these things are acknowledged without controversy, that is both by us and by the Hagarenes—namely that Christ was born from the line of David, as the prophets said, that Christ was born from Mary, that this one who was born from her is truly the Christ, as opposed to the one whom the Jews await— then it should also be confi rmed both by us and by the Hagarenes that he came in his time. Then after these things have been acknowledged by the two parties, what is it that opposes, calls into question, or is at all difficult concerning whether we should say that Mary is from the line of David? For this is clear and without dispute . . . .

. . . Then I declare that, even if this is not demonstrated by the scriptures, by a compelling and true syllogism like this we should demonstrate to every Christian or Hagarene who inquires that the holy Virgin Mary, the bearer of God, is from the line of David . . . .

. . . . Brother, lover of God and lover of truth, I want the truth to be witnessed by this compelling and true syllogism established by us and not by words from superfl uous stories. If there should be some man—whether he should be a Hagarene or a Christian—who converses with you, asks you, and inquires about this, if he is rational and at all possesses a rational mind, he will understand the syllogism. When he hears it, without dispute and of his own accord he will witness the truth. These things that have been said suffi ce to clearly show a Christian or a Hagarene who disputes this [subject] that the holy Virgin Mary was from the line of David.

Fourth Letter to John the Stylite

[BL Add. 12,172, fol. 124a.]

“Why do the Jews worship toward the south?” Behold, I say to you that this question is in vain and what was asked is not true. For Jews do not worship toward the south, just as Hagarenes also do not. For as I saw them with my own eyes and as I am now writing to you, behold, those Jews who live in Egypt as well as those Hagarenes who are there were worshiping toward the east. Even now the two people worship [likewise], the Jews toward Jerusalem but the Hagarenes toward the Kaʻba. Those Jews who are south of Jerusalem worship toward the north, and also the Hagarenes there worship toward the east, toward the Kaʻba. Those south of the Kaʻba worship toward the north, toward [that] place. Indeed, from all these things that have been said it becomes apparent that here, in the regions of Syria, the Jews and the Hagarenes do not worship toward the south, rather toward Jerusalem and the Kaʻba, their races’ ancestral place.

Edessalı Yakup'un Kronolojik Kanonu

 

https://archive.org/details/TheChronologicalCanonOfJamesOfEdessa

https://archive.org/details/TheChronologicalCanonOfJamesOfEdessa/page/n66/mode/1up

https://archive.org/details/diecanonesjacob00kaysgoog/page/n45/mode/2up  

https://archive.org/details/syrischekanoness0307vbus/page/201/mode/1up  

https://archive.org/details/ChronicaMinoraIii/page/n44/mode/1up

Brooks, The Chronological Canon of James of Edessa:

s.323-327.

293. And [Ma]homet goes down for [purposes of traffic] to the country of Palestine and of Arabia and of Phoenice and of Tyre.

296. There was an eclipse of the sun…

296. The kingdom of the Arabs, whom we call Saracens, began when Herakleios, King of the Romans, had reached his 11th year, and Khosru, King of the Persians, his 31st year.

301. The Saracens began to make incursions into the land of Palestine.

Year 286 = 01. 347, 2 = 1st of Herakleios = 21st of Khosru. Mahomet became first. king of the Arabs for 7 years.

Year 297 = 01. 350, 1 = 12 th of Herakleios = 32 nd of Khosru = lst of Mahomet. Shirwi, the son of Khosru, the 21st  king, 9 months. Abu Bakhr, the 2 nd king of the Saracens, 2 years 7 months.

Year 304 = AS 940 = 01. 351, 4 = 19 th of Herakleios = - lst of Shirwi = lst of Abu Bakhr. Ardashir, the son of Shirwi, the 22 nd king of the Persians, 1 year 10 months.

Year 305 = 01. 352, l = 20 th of Herakleios = l st of Ardashir = 2 nd of Abu Bakhr).


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