Amed’li Theodot’un Hayatı (ö.698).
Theodota' veya 'Theodote' okumaya yönlendiren son ālaph ile
yazılmıştır. Theodotos, Amid (Diyarbakır) bölgesindeki Beth Igalaye dağında
'Ānāt köyündendi.
Theodotos'un Süryani Hayatı, Theodotos'un öğrencisi Yawsep'ten
öğrenilen bilgilere dayanarak Samosata'da Shem'un adlı bir rahip tarafından
yazılmıştır. Muhtemelen 8. yüzyılın başlarında bestelenen Araplar, metinde
birkaç kez yer alır ve Orta Doğu'daki bu en erken Hıristiyan-Müslüman
etkileşimi dönemine bir pencere sağlar.
The Life of Theodotos is preserved in two mss.: Damascus 12/18
(late 12th cent.) and Mardin 275/8, a copy of the Damascus ms. made by
Dolabani. The Life was translated into Arabic (Garshuni) in 1733/4 and exists
in ms. St. Mark’s Jerusalem 199. At some point after this translation was made,
the Syriac text was damaged and consequently, the Garshuni must be used to
reconstruct lost passages. A Syriac and Garshuni edition is in preparation by
A. Palmer and J. Tannous.
The Syriac Life of Theodut . ē survives in a partially damaged
twelfth-century manuscript, Mardin 275. There is also a Garshuni (Arabic using
Syriac characters) version that appears in an eighteenth-century manuscript,
St. Mark Jerusalem 199. Andrew Palmer and Jack Tannous are preparing an edition
and English translation of the Life that will be published shortly; “The
Garshuni Version of the Life of Theodotos of Amida.” Andrew Palmer (ed.),
Parole de l'Orient vol. 16 (1990)., pp: 253-260, The Garshuni Version of the
Life of Theodotos of Amida Palmer, Andrew. (1990 - 1991) - In: Parole de
l'Orient vol. 16 (1990/91) p. 253-260; Amid in the seventh-century Syriac life
of Theodute Palmer, Andrew. (2006) - In: The encounter of Eastern Christianity
with early Islam p. 111-138 Saints' lives with a difference: Elijah on John of
Tella (+ 538) and Joseph on Theodotos of Amida (+ 698) Palmer, Andrew. (1987) -
In: Literary Genres in Syriac Literature p. 203-216, Ugo Zanetti and Claude
Detienne, Bibliotheca Hagiographica Syriaca, entry: 869.Link to The Srophe web
application Bibliographic Record; A.
Vööbus, "Découverte de la biographie de Théodote d’Amid par Sem’on de Samosate."
Le Muséon vol. 89 (1976)., pp: 39-42.Link to The Srophe web application
Bibliographic Record; A. Palmer, "Saints’ Lives with a Difference. Elijah
on John of Tella (d. 538) and Joseph on Theodotos of Amida (d. 698)." in
H.J.W. Drijvers et al. (eds.), IV Symposium Syriacum 1984, Orientalia christiana
analecta, vol. 229 (Rome, 1987), pp: 203-216, Fiey, Saints syriaques, 188–9.
Hoyland, Seeing Islam, 156–60; Palmer, Monk and mason, 88–91; Palmer, ‘The
Garshūnī version of the Life of Theodotos of Amida’, ParOr 16 (1990–1), 253–59;
Palmer, ‘Āmīd in the seventh-century Syriac Life of Theodūṭē’, in The Encounter
of Eastern Christianity with Early Islam, ed. E. Grypeou et al. (2006), 111–38;
Palmer, ‘Symeon of Samosata’, in Christian-Muslim relations, ed. Thomas and
Roggema, 186–; Vööbus, ‘Découverte de la biographie de Théodote d’Amid par
Šemʿōn de Samosate’, LM 89 (1976), 39–42;
The Life of Theodotos
“The story of the brave deeds of the holy lord Theodotus, bishop of
the city of Amida,”
“Simeon, a priest and precentor from Samosata, ... as it was dictated
to me by lord Joseph the priest, disciple of the saint.”
“The death of the holy lord Theodotus occurred in the year 1009
(698), in the month of August, on the fifteenth day, on the anniversary of our
Lady Mary, the holy Mother of God, in the days of the patriarch lord Julian, of
lord Gabriel of Dara, lord Matthew of Amida, lord Sergius of Mardin, lord A}fay
of Tur 'Abdin and lord Elijah of Mayferqat. These bishops and their cities
honoured the commemoration of the holy man and in their country he took his
final repose. He was buried near Qeleth in the monastery which he loved and in
the land which he held dear.”
“27. In the land of Samosata a governor had been appointed whose name
was Elûstya. This man was from Harran. He sent to Claudia one of his boys, by
name Sargis, to exact tribute (maddâthô) even from the poor people of that
region; for there are many displaced persons (aksenôye) in that region. When
that slave reached that region, he began to cause distress to the orphans and
to the poor people of that region; and he sent [the following letter] to the
Monastery-of-Môr-Sergios-which-is-spacious, in which the blessed Theodûte was
dwelling: "Get ready for me the tribute of the ten men whom I have
[written in my register as dwelling] in your monastery! Have a care, lest I
stir up the people of Claudia against you! And do not rely upon Theodûtê,
because I am going to levy the poll-tax (gezîtho = Arabic, jizya) from him as
well!”
“58. There was a man among the Arabs in Âmîd who was in authority over
the city and its region. Before Theodûtê became bishop, Satan stirred this man
up against the favoured one. He sent men to bring him by force, in order that
he might judge him on account of a letter that he had written to the Roman
Empire. He accused him of being a friend of the Romans. When he arrested him,
the whole city was in shock; and all the Arab cavalry were shaken by what had
happened. They dragged him into their mosque (bêth mazgedô) and there
that wicked man arose [from the seat of judgment?] and kicked him; and he fell
to the ground, at which all the Arabs cried out with a loud voice. The church
of our Lord was greatly grieved. It had nearly reached the point of people
getting killed, when they carried the holy man out of their mosque.
In the middle of the following night the Lord struck that wicked
man and took his light from him; with his eyes wide open he could see nothing
at all. He fell upon his bed, at his wits’ end. Then he sent a group of prominent
men—some citizens of Âmîd, others Arabs—who summoned him to accompany them
without delay; and he fell down and venerated him and said, “Righteous man of
God, have mercy on me! Forgive me for the sin I have committed against you and
give me back the light of my eyes which you have taken away!” The favoured
Theodûtê replied, “You unbeliever! You enemy of God! Did you not realise that
your deeds would be requited? Once God’s arrow has been loosed, it cannot be
deflected from its target. You cannot now avoid being struck by the wrath of
the God [who is] my Lord. Nonetheless, in order that his name may be glorified,
our Lord gives you back your light. But you may be sure you will be hit again,
and harder!
He made the sign of the cross on his eyes in the name of our Lord
and that man saw the light. All who witnessed it were amazed and the report of
it flashed across the city, so that when Theodåã¿ left that man’s house the
people thronged about him, seeking his blessing, Christians, Arabs and pagans. The
very next day that man received a summons from his commanding officer and left
Âmîd, sped on his way by hisses of hatred. On that journey he was thrown from
his horse, which trampled on his arms with its hooves; he died of the injuries,
as a result of which the people feared the Lord and his servant.”
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