İskenderiyeli Aziz Agathon, İskenderiye'nin 39. Papası ve St. Mark
Makamı Patriği idi. Aziz Agathon, Kıpti Ortodoks Kilisesi'nin 38. Papası olan
Papa I. Benjamin'in bir öğrencisiydi. Agathon, Papa Benjamin dönüp ölünceye
kadar bu şekilde görev yaptı, bu sırada Agathon resmi olarak Kıpti Ortodoks
Kilisesi'nin papası seçildi. Bu, Müslümanların Mısır'ı fethi sırasında ve I.
Muaviye hüküm sürerken oldu.
İskenderiye Patriklerinin Tarihi, İskenderiye Kıpti Ortodoks
Kilisesi'nin önemli bir tarihi eseridir. Arapça yazılmıştır, ancak geniş ölçüde
Yunan ve Kıpti kaynaklara dayanmaktadır. Papa Agatho hakkında bilgi veren
kaynak, “Basil Thomas Alfred Evetts ed., History of the Patriarchs of the
Coptic Church of Alexandria, III, Agathon to Michael I (766), in Patrologia
Orientalis, vol. 5, fasc. 1 (Paris: FirminDidot, 1910), 1-215”dir.
https://archive.org/details/patrologiaorien05pari/page/n9/mode/2up
B.T.A. Evetts, ed., History of the Patriarchs of the Coptic Church
of Alexandria, III, Agathon to Michael I (766), in Patrologia Orientalis, vol.
5, fasc. 1 (Paris: FirminDidot, 1910), 1-215; Heinzgerd Brakmann, "Zum
Pariser Fragment angeblich des koptischen Patriarchen Agathon: Ein neues Blatt
der Vita Benjamins I," Le Muséon 93 (1980), 299-309; Meinardus, Otto
Friedrich August (2002). Two Thousand Years of Coptic Christianity.
American Univ in Cairo Press. p. 275; Morgan, Robert (September 21, 2016). History
of the Coptic Orthodox People and the Church of Egypt. FriesenPress; Mark
N. Swanson, The Coptic Papacy in Islamic Egypt, The Popes of Egypt A History of
the Coptic Church and Its Patriarchs from Saint Mark to Pope Shenouda III,
Edited by Stephen J. Davis and Gawdat Gabra, Volume Two, The American
University in Cairo Press, Cairo New York, 2010.; "The Departure of St.
Agathon, 39th Pope of Alexandria". Coptic Church Network. Archived
from the original on 21 November 2016. Retrieved 20 November 2016; Aziz Suryal
Atiya, Pope in the Coptic Church. The Coptic encyclopedia, volume 6. p.
3. Archived from the original on 20 November 2016. Retrieved 20 November 2016.
"Pope in the Coptic Church". Claremont Coptic Encyclopedia.
Archived from the original on 20 November 2016. Retrieved 20 November 2016.
“It is under Benjamins successor Agathon that we hear the first
mention ofjizyah (the term that eventually came to be understood as the poll
tax assessed on individual non-Muslims, as opposed to the kharaj, which was
assessed on land).19 Agathon was forced to pay thejizyah for his clergy, as
well as other exactions intended to finance the Arab naval buildup in the
Mediterranean (that Abd Allah had very effectively begun).20 In the new Islamic
order in Egypt, the patriarch would increasingly serve—and suffer—as the point
at which revenue was transferred from the Christian community to the Muslim
ruling class.” (Heinzgerd Brakmann, s.5).
https://archive.org/details/patrologiaorien05pari/page/4/mode/2up
Now the Muslims
were fighting against
the Romans furiously.
And the Romans had
a prince whose
name was Tiberius,
whom they had
made their ruler, and
who possessed many
islands. So the
Muslims took the
Romans captive, and carried
them away from
their own country
to a strange
land. Thus with regard
to Sicily and
all its provinces,
they took possession
of that island, and
ravaged it, and
brought the people
captives to Egypt. And
this holy patriarch
Agathon was sad at heart
when he saw
his fellow- Christians in
the hands of
the Gentiles; and
as the conquerors
had offered many souls
of them for
sale, he bought
them and set them free.
But they were followers
of the impure
and heretical sects,
known as the
Gaianites, who do not
communicate with the
orthodox, and as
the Barsanuphians.
And Abba Agathon
did not neglect
to ordain bishops
in every place,
that they might bring
back the sheep
which Satan had
led astray to the Church of
the Lord Christ.
Therefore Satan brought down upon him great trouble on account of his purity
of heart and excellence of character. In those days Alexandria was governed by a
man whose name was Theodore, who was a chief among a congregation of the Chalcedonians,
and was an opponent of the orthodox Theodosians. This man went to Damascus to the
leader of the Muslims, whose name was Yazid,
son of Muawiyah, and received from him a diploma giving him authority over the people of Alexandria and Maryut and all the
neighbouring districts, and declaring that the
governor of Egypt had no jurisdiction over him; for he had given Yazid much
money. Then Theodore returned and tyrannised
over the father, Abba
Agathon, and troubled
him; not only
demanding of him
the money which he
was bound to
pay, and taking
from him thirty-six
denarii as poll-tax every
year, on account
of his disciples,
but that which
he spent upon the
sailors in the
fleet he also
exacted from him.
And whenever he wanted funds
he required the
patriarch to supplv
them. But the community of the Chalcedonians
would not associate
wilh this man. (s.4,5).
There was a commander
among the Muslims,
whose name was
Maslamah, and he
called together seven
bishops, and sent
them to Sakha
on business connected
with some people
there, who were
alleged to have
burnt with fire some
of the clerks
employed there. The bishops
were directed to
try the accused; and,
when they arrived
at Sakha, they
acted in concert
with a man who
was a magistrate
there, named Isaac,
and they corrected
the state of affairs;
and those men
were healed from
tlie burning. And
the said Isaac came
to an agreement
with the governor
of Sakha, and
together they prevailed over
Theodore thc Chalcedonian
who was at
Alexandria. For this Isaac
liad received authority
over the whole
province on his
account, because of thc
harm that hc
had done to
the patriarch (s.9).
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