XXVII Adomnan (ö.704) ve Arkulf (7.yüzyıl)

 

Adomnan (ö.704) ve Arkulf (7.yüzyıl)

Yazar

Adomnán veya Iona'lı Adamnán,  Iona Abbey başrahibi ( r . 679–704  ), kutsal kitap yazarı , devlet adamı, kanon hukukçusu ve aziz. Arkulf, yaklaşıkYaklaşık 680'de Levant'ı gezen bir Frank Piskoposuydu. Bede (ö.735)'nin İngiltere'deki Kilise tarihine göre (Hist. Eccles. Angl., V, 15), Arkulf, Kutsal Topraklara yaptığı bir hac yolculuğundan dönerken İskoçya'nın Iona sahilinde bir gemi kazası geçirmiştir. 679'dan 704'e kadar ada manastırının başrahibi olan Adomnán tarafından misafirperver bir şekilde karşılanmış ve kendisine seyahatlerini ayrıntılı bir şekilde anlatmıştır. Adomnán, bazı başka kaynaklardan da yardım alarak “De Locis Sanctis”i üretmeyi başarmıştır. Adomnán, bu çalışmanın bir kopyasını 698'de Northumbria Kralı Aldfrith'e sunmuştur.

Kitap

Bede makes some excerpts from it (op. cit., V, c. xv-xvii), and bases upon it his treatise "De locis sanctis" It was first edited by Father Jacob Gretser (Ingolstadt, 1619). Mabillon gives an improved text in “Acta Sanctorum Ord. Bened.," IV, 502-522, (reprinted in P.L., LXXXIII, 779), Martial Delpit, "Essai sur les anciens pelerinages a Jerusalem" (Paris, 1870). (Çevrilecek)

Kaynakça

Titus Tobler, “Arculfi relatio de locis sanctis in Itinera terrae sanctae” (Geneva 1877); Eugène Levesque, Arculfe in Vigouroux, Dictionnaire De La Bible (1912); Thomas Wright, “Early Travels in Palestine” (London, 1848), 1-13).

H. Donner, Pilgerfahrt ins Heilige Land. Die ältesten Berichte christlicher Palästinapilger (4.-7. Jh.) , Stuttgart, 1979, pp. 315-421 (German trans.); J. Wilkinson, Jerusalem pilgrims before the Crusades, Warminster, 1977, pp. 93-116 (English trans., with Arculf ’s drawings of floor plans of Jerusalem’s holy sites on pp. 191-97); Itineraria et alia geographica, ed. P. Geyer et al., 2 vols, Turnhout, 1965 (Corpus Christianorum Series Latina 175-76), i, pp. 175-234 (edition) Adamnan, De locis sanctis, ed. and trans. D. Meehan, Dublin, 1958 and 1983 (Scriptores latini hiberniae 3) (edition and trans.) Arculf, Eines Pilgers Reise nach dem heiligen Lande (um 670), trans. P. Mickley, 3 parts in 2 vols, Leipzig, 1917 (German trans.)

https://archive.org/details/libraryofpalesti03paleuoft/page/n7/mode/2up (06.09.2022).

Adomnan

 

“However, in the celebrated place where once the temple (situated towards the east near the wall) arose in its magnificence, the Saracens now have a quadrangular prayer house. They built it roughly by erecting upright boards and great beams on some ruined remains. The building, it is said, can accommodate three thousand people at once.” (Adomnan, De locis sanctis s.43)

“They too indeed, however unworthy of such anoffice, cherished it honourably and by divine generosity became enriched to a high degree with goods of various kinds. But when the true story ofthe Lord’s shroud became known among the people, the believing Jewsbegan to contend boldly with the infidel Jews about the sacred cloth,seeking with all their might to get it into their hands. The rivalry arouseddivided the people of Jerusalem into two factions, the faithful believers, iothat is, against the infidel unbelievers. Upon this the king of the Saracens,Mavias by name, when invoked by both sides, in judgment betweenthem said to the infidel Jews (who stubbornly held on to the Lord’sshroud) in presence of the Christian Jews: ‘Give into my hand thesacred cloth that you have.’ They obeyed the behest of the monarch, took it forth from its reliquary, and laid it in his lap. The king took it withgreat reverence, and bade a pyre be prepared in the court before all thepeople. When it was burning with great intensity, he got up, went rightup to the pyre, and said in a loud voice to the dissident parties: ‘Now letChrist the saviour of the world, who suffered for the human race, who had this shroud (which I now hold in my arms) placed on his head inthe sepulchre, judge by the flame of the fire between you who contendfor this cloth, that we may know on which of these two contending bandshe will deign to bestow such a gift.’ And so saying he cast the Lord’ssacred shroud into the flames. But the fire was completely unable to touch it.” (Adomnan, De locis sanctis s.55)

“Four great riverstoo, which flow through it, bless it with happy increase. The king of the Saracens holds the principality and has his court there, and in the same place a great church has been raised in honour of the holy John the Baptist. In this city too, which they frequent, even the unbelieving Saracens have constructed a church.” (Adomnan, De locis sanctis s.99)

 

“A holy bishop, a Gaul by race. He had experience of various faraway places and his report about them was true and in every way satisfactory. He stayed for nine months in the city of Jerusalem and used to go round all the holy places on daily visits. All the experiences described below he rehearsed to me, Adomnan, and I first took down his trustworthy and reliable account on tablets. This I have now written out on parchment in the form of a short essay.” (The library of the Palestine Pilgrims' Text Society, p.1, Adomnan, De locis sanctis s.183)

“Jews, who, while unworthy of such an office, yet embraced it honourably and, by the gift of the Divine bounty, were greatly enriched with very diverse riches. But an accurate narrative about the Lord's napkin having spread among the people, the believing Jews began to contend bravely with the unbelieving Jews about the sacred linen cloth, desiring with all their might to obtain possession of it, and the strife that arose divided the common people of Jerusalem into two parties, the faithful believers and the faithless unbelievers.

Upon this, Mavias, the King of the Saracens, was appealed to by both parties to adjudicate between them, and he said to the unbelieving Jews who were persistently re- taining the Lord's napkin. Give the sacred linen cloth which you have into my hand.' In obedience to the king's command, they bring it from its casket and place it in his bosom. Receiving it with great reverence, the king ordered a great fire to be made in the square before all the people, and while it was burning fiercely, he rose, and going up to the fire, addressed both contending parties in a loud voice : ' Now let Christ, the Saviour of the world, who suffered for the human race, upon whose head this napkin, which I now hold in my bosom, and as to which you are now contending, was placed in the Sepulchre, judge between you by the flame of fire, so that you may know to which of these two contending hosts this great gift may most worthily be entrusted.' Saying this, he threw the sacred napkin of the Lord into the flames, but the fire could in no way touch it, for, rising whole and untouched from the fire, it began to fly on high, like a bird with out”  (The library of the Palestine Pilgrims' Text Society, p.14).

 

XXVI.— Damascus.

Damascus, according to the account of Arculf, who stayed some days in it, is a great royal city, situated in a wide plain, surrounded by an ample circuit of walls, and further fortified by frequent towers. Without the walls there are a large number of olive groves round about, while four great rivers flow through it, bringing great joy to the city. The king of the Saracens has seized the government, and reigns in that city, and a large church has been built there in honour of St. John Baptist. There has also been built, in that same city, a church of unbelieving Saracens which they frequent. (The library of the Palestine Pilgrims' Text Society, p.47).