Huzistan kroniği (660)
Anonim
Guidi’nin kroniği (Guidi’s chronicle) olarakta bilinir. Nasturi
Hıristiyanlarının 7. yüzyıldan kalma bir vakayinamesidir, Suryanca yazılmış ve
Sasani Hormizd/Hormoz IV (579-89) saltanatından 7. yüzyılın ortalarına ve erken
Arap fetihleri zamanına kadar olan dönemi kapsamaktadır. 1889'da Sekizinci
Uluslararası Oryantalist Kongresi'nde sunan ve 1903'te Latince tercümesi ile
yayınlayan Ignazio Guidi tarafından keşfedilmiştir. Yazar açıkça yüksek dini görevde
olan ve genel olarak iyi bilgilendirilmiş biriydi; 660'dan sonra yazıyor olması
pek mümkün değil. Pierre Nautin tarafından, vakayinamenin çoğunun yazarının
Marv metropoliti Elias olarak tanımlanması gerektiği öne sürülmüştür, ancak bu
kesin olmaktan uzaktır.
Hoyland’da şöyle demektedir;
“In either case, one would not wish to date the text's completion
later than the 660s. The title declares the finishing point to be 'the end of
the Persian kingdom,' and certainly there is no clear reference to any event
after 652. If, as seems likely, the narrative on the siege of Shush and Shustar
derives from eyewitness testimony, then one would not wish to place its
composition, given its vividness, much more than two decades after the event.
It is not stated that Elias of Merv was already dead, but it is perhaps
implied, and this probably occurred not long after 659, when he witnessed
Isho'yahb's demise.” (Seeing Islam as Others Saw Its, s.185).
Editions and translations: Ignazio Guidi, “Un nuovo testo siriaco
sulla storia degli ultimi Sassanidi,” in Actes du Huitième Congrès
International des Orientalistes, tenu en 1899 à Stockholm et à Christiana I:
Section sémitique (B), Leiden, 1893, s. 3-36; repr., with Latin translation, as
“Chronicom anonymum” in Chronica Minora I, CSCO 1-2, Paris 1903 (Figure
1); repr. Louvain, 1955-60, pp. 15-39 (text), pp. 15-32; (translation), T.
Nöldeke (1893) “Die von Guidi herausgegebene syrische Chronik übersetzt und
kommentiert”. Sitzungsberichte der kaiserlichen Akademie der
Wissenschaften: philosophisch-historische Klasse 128.9: 5-38; Ignazio Guidi
(1903) (ed.) Chronica minora. Volume One (Corpus scriptorum
Christianorum Orientalium, 1: Scriptores Syri, 3/4). Paris - Leipzig: 15-39;
Ignazio Guidi (1903) (tr.) Chronica minora. Volume One (Corpus
scriptorum Christianorum Orientalium, 2: Scriptores Syri, 3/4). Paris -
Leipzig: 13-32; Peter Haddad,, “Sharbe medem men qlisiastiqe wad-qosmostiqe”,
Baghdad, 1976;with Arab. translation; Theodor Nöldeke, “Die von Guidi
herausgegebene syrische Chronik, übersetzt und commentiert” in
Sitzungsberichte der kaiserlichen Akademie der Wissenschaften, phil.-hist. Kl.
128, 9, Vienna, 1893, s. 1-48 (Ger. tr. with comm.); Nina Victorovna
Pigulevskaya, “Anonimnaya Siriiskaya khronika vremeni Sasanidov,” Zapisk
Istituta Vostokovedeniya 7 1939, s. 55-78; (Russian tr. with comm.); Sebastian
Paul Brock, Lawrence I. Conrad and Michael Whitby, forthcoming (Eng. tr. with
comm.; the section numbers given above follow this); Robert Hoyland, “Seeing
Islam as Others Saw it. A Survey and Evalutaion of Christian, Jewish and
Zoroastrian Writings on Early Islam,” Studies in Late Antiquity and Early
Islam 13, Princeton, New Jersey, 1997, s. 182-89; Pierre Nautin, “L’auteur
de la ‘Chronique Anonyme de Guidi’: Élie de Merw,” Revue de
l’Histoire des Religions 199, 1982, s. 303-14; Chase F. Robinson “The
Conquest of Khūzistān: A Historiographical Reassessment,” BSOAS 67, 2004,
s. 14-39; Sebastian Paul Brock (1996-2008) 'Guidi's Chronicle'. In:
Encyclopaedia Iranica 11.4: 383; Muriel Debié. (2015) “L'écriture de
l'histoire en syriaque: Transmissions interculturelles et constructions
identitaires entre hellénisme et Islam” (Late antique history and religion,
12). Leuven - Paris - Bristol: 611-613; James Howard-Johnston (2006) “Al-Tabari
on the last great war of antiquity'. In: East Rome, Sasanian Persia and the end
of antiquity: Historiographical and historical studies, ed. J.
Howard-Johnston. Aldershot: vi., J. Howard-Johnston (2011) “Witnesses to a
world crisis: Historians and histories of the Middle East in the seventh
century”. Oxford: 128-137; Robert Hoyland (1997) “Seeing Islam as others
saw it: A survey and evaluation of Christian, Jewish and Zoroastrian writings
on early Islam” (Studies in Late Antiquity and early Islam, 13). Princeton:
182-189; Florence Jullien (2010) “La chronique du Ḥūzistān: Une page
d’histoire sassanide”. In: Trésors d’Orient: Mélanges offerts à Rika
Gyselen, ed. P. Gignoux - C. Jullien - F. Jullien (Studia Iranica: Cahiers,
42). Paris: 159-186; Pierre Nautin (1982) “L'auteur de la Chronique Anonyme
de Guidi: Élie de Merw'. Revue de l'histoire des religions 199: 303-313;
Chase F. Robinson (2004) “The conquest of Khuzistan: A historiographical
reassessment”. Bulletin of the School of Oriental and African Studies 67:
14-39; Philip Wood (2013) “The Chronicle of Seert: Christian historical
imagination in late antique Iraq”. Oxford: 183-184, 211-213.
“Then God raised up against them the sons of Ishmael, numerous as
the sand on the sea shore, whose leader (mdabbrana) was Muhammad (mhmd).
Neither walls nor gates, armour nor shield, withstood them, and they gained
control over the entire land of the Persians. Yazdgird sent against them
countless troops, but the Arabs routed them all and even killed Rustam.
Yazdgird shut himself up in the walls of Mahoze and finally escaped by flight.
He reached the country of the Huzaye and Mrwnaye, where he ended his life. The
Arabs gained control of Mahoze and all the territory. They also came to Byzantine
territory, plundering and ravaging the entire region of Syria. Heraclius, the
Byzantine king, sent armies against them, but the Arabs killed more than
100,000 of them. When the catholicos Isho'yahb saw that Mahoze had been
devastated by the Arabs and that they had carried off its gates to 'Aqula
(Kufa) and that those who remained were wasting away from hunger, he left and
took up residence in Beth Garmai, in the town of Karka. (Chron. Khuzistan,
30-31).
“He (the general Hormizdan) sent numerous troops against the Arabs,
but they routed them all, and the Arabs dashed in and besieged Shush, taking it
after a few days. They killed all the distinguished citizens and seized the
House of Mar Daniel, taking the treasure that was kept there, which had been preserved
on the king's orders ever since the days of Darius and Cyrus. They also broke
open and took off a silver chest in which a mummified corpse was laid;
according to many it was Daniel's, but others held that it belonged to king
Darius. They also besieged Shustar, fighting for two years in order to take it.
Then a man from Qatar who lived there became friends with someone who had a
house on the walls, and the two of them conspired together and went out to the
Arabs, telling them: "If you give us a third of the spoil of the city, we
will let you into it." They made an agreement between them and they dug
tunnels inside under the walls, letting in the Arabs, who thus took Shustar,
spilling blood there as if it were water. They killed the Exegete of the city
and the bishop of Hormizd Ardashir, along with the rest of the students,
priests and deacons, shedding their blood in the very [church] sanctuary.
Hormizdan himself they took alive.” (Chron. Khuzistan, 36-37).
Regarding the dome of Abraham, we have been unable to discover what
it is except that, because the blessed Abraham grew rich in property and wanted
to get away from the envy of the Canaanites, he chose to live in the distant
and spacious parts of the desert. Since he lived in tents, he built that place
for the worship of God and for the offering of sacrifices. It took its present
name from what it had been, since the memory of the place was preserved with
the generations of their race. Indeed, it was no new thing for the Arabs to
worship there, but goes back to antiquity, to their early days, in that they
show honour to the father of the head of their people. Hasor, which scripture
calls "head of the kingdoms" (Joshua xi. 10), belongs to the Arabs,
while Medina is named after Midian, Abraham's fourth son by Qetura; it is also
called Yathrib. And Dumat Jandal belongs to them, and the territory of the
Hagaraye, which is rich in water, palm trees and fortified buildings. The
territory of Hatta, situated by the sea in the vicinity of the islands of Qatar,
is rich in the same way; it is also thickly vegetated with various kinds of
plants. The region of Mazon also resembles it; it too lies by the sea and
comprises an area of more than 100 parasangs. So belongs to them too the
territory of Yamama, in the middle of the desert, and the territory of Tawf,
and the city of Hira, which was the seat of king Mundar, surnamed the
"warrior;" he was sixth in the line of the Ishmaelite kings. (Chron.
Khuzistan, 38-39)”
the Khūzistān
Chronicle (ca. 660 CE), written in Syriac.
