A. Pritula, An Unknown Khamis' Ode in Honor of Bar 'Ebroyo

ХРИСТIАНСКIЙ ВОСТОКЪ CЕРIЯ, ПОСВЯЩЕННАЯ ИЗУЧЕНIЮ ХРИСТIАНСКОЙ КУЛЬТУРЫ НАРОДОВЪ АЗIИ И АФРИКИ ТОМЪ 8 (XIV) ХВ THE STATE HERMITAGE MUSEUM RUSSIAN ACADEMY OF SCIENCE CHRISTIAN ORIENT JOURNAL OF STUDIES IN THE CHRISTIAN CULTURE OF ASIA AND AFRICA VOLUME 8 (XIV) ХВ SAINT PETERSBURG THE STATE HERMITAGE PUBLISHERS 2017 ГОСУДАРСТВЕННЫЙ ЭРМИТАЖ РОССИЙСКАЯ АКАДЕМИЯ НАУК ХРИСТИАНСКИЙ ВОСТОК CЕРИЯ, ПОСВЯЩЕННАЯ ИЗУЧЕНИЮ ХРИСТИАНСКОЙ КУЛЬТУРЫ НАРОДОВ АЗИИ И АФРИКИ ТОМ 8 (XIV) ХВ САНКТ-ПЕТЕРБУРГ ИЗДАТЕЛЬСТВО ГОСУДАРСТВЕННОГО ЭРМИТАЖА 2017 УДК 930.8(5)+(6) ББК (Ю)87.3(0) Х93 Печатается по решению Редакционно-издательского совета Государственного Эрмитажа Главный редактор: М. Б. Пиотровский Заместители главного редактора: А. Д. Притула (Государственный Эрмитаж) И. Г. Коновалова (Институт всемирной истории РАН) Составители тома: А. Д. Притула, А. К. Ермолаева Редакционная коллегия: А. К. Ермолаева (ответственный секретарь) В. Н. Залесская Г. М. Кессель Р. Н. Кривко А. Менгоцци Е. Н. Мещерская Н. Н. Селезнев Редакционный совет: С. Б. Адаксина С. Брок Г. В. Вилинбахов Митрополит Иларион (Алфеев) И. П. Медведев А. В. Муравьев В. Л. Мыц Е. К. Пиотровская Ю. А. Пятницкий М. Тамке Б. Л. Фонкич С. А. Французов А. Л. Хосроев ISBN 978-5-93572-734-5 © Государственный Эрмитаж, 2017 Editor-in-Chief: Mikhail B. Piotrovsky Deputy Chief Editors: Anton D. Pritula (The State Hermitage Museum) Irina G. Konovalova (The Institute of World History, Russian Academy of Science) Editors of the Volume: Anton D. Pritula, Anna K. Ermolaeva Editorial Board: Anna K. Ermolaeva (secretary) Vera N. Zalesskaya Grigory M. Kessel Roman N. Krivko Alessandro Mengozzi Elena N. Meshcherskaya Nikolay N. Seleznyov Editorial Council: Svetlana B. Adaksina Sebastian Brock Georgy V. Vilinbakhov Metropolitan Ilarion (Alfeeev) Igor P. Medvedev Alexey V. Muravyov Viktor L. Myts Elena K. Piotrovskaya Yury A. Piatnitsky Martin Tamcke Boris L. Fonkich Sergey A. Frantsuzov Alexander L. Khosroev Содержание М. Б. Пиотровский Наука и жизнь . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11 ПАМЯТНИКИ ПИСЬМЕННОСТИ: ВИЗАНТИЙСКО-СЛАВЯНСКИЙ КУЛЬТУРНЫЙ КРУГ, КАВКАЗ Tamila Mgaloblishvili Who were the Stauroforos (“Bearers of the Cross”) Monks? . . . . . . . . . . . 17 А. А. Алексеев Славянский Иосиф . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 27 А. Ю. Виноградов Образ апостола: между апокрифом и иконографией . . . . . . . . . . . . . 41 Е. К. Пиотровская Фрагмент сочинения cвт. Епифания Кипрского «О мерах и весах» в древнерусской версии «Христианской топографии Козьмы Индикоплова» . . . . . . . . . . . . . 47 Э. Я. Пономарева Колофон в армянских рукописях в сравнении с некоторыми христианскими и нехристианскими рукописными традициями . . . . . . 55 ПАМЯТНИКИ ПИСЬМЕННОСТИ: БЛИЖНИЙ ВОСТОК Pier Giorgio Borbone “Monsignore Vescovo di Soria”, also Known as Moses of Mardin, Scribe and Book Collector . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 79 Sebastian P. Brock, Grigory Kessel The “Departure of Mary” in Two Palimpsests at the Monastery of St. Catherine (Sinai Syr. 30 & Sinai Arabic 514) . . . . . . . . . . . . . . . 115 Columba Stewart, OSB An Update on the Digitization and Cataloging Work of the Hill Museum and Manuscript Library (HMML) . . . . . . . . . . . . . 153 Allesandro Mengozzi, Danilo Pastore The Late East-Syriac Genre of the Turgāmā: Forms, Function, Vitality in the Liturgy . . . . . . . . . . . . . . . . . . . . . 171 Anton Pritula One More Unknown Khāmīs’ Ode in Honor of Bar Ebrōyō . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 187 Martin Tamcke Using Philosophical Competence: The Heads of the Church of the East in the 8th Century . . . . . . . . . . . . . . . . . . . . . . . . . . . . 195 Martin Tamcke Syrian Eyewitnesses Report to their German Partners about the Genocide. A Little Inventory to the Reports of Syrian Survivors from the Archives of German Missions . . . . . . . . . . 205 Alexander Treiger Sinaitica (1): The Antiochian Menologion, Compiled by Hieromonk Yūḥannā Abd al-Masīḥ (First Half of the 13th Century) . . . . . . . . . . . . . . . . . . . . . . . . . . . 215 Ю. Н. Аржанов Сирийская философия природы в раннеисламcкий период . . . . . . . . 253 А. И. Колесников «Рассказ о подлом Мани» (неучтенный источник о Мани и его религии) . . . . . . . . . . . . . . . . 267 Е. Н. Мещерская Ветхозаветные апокрифы и «Исход Марии» . . . . . . . . . . . . . . . . . 283 Н. Н. Селезнев «И вселисѧ въ ны»: Боговселение (al-h. ulūl) в мусульманско-христианском диалоге. Илия Нисивинский и Абӯ-л-āсим ал-Марибӣ . . . . . . . . . . . . . . . 297 С. В. Фомичева Образ «белые одежды» в творчестве Ефрема Сирина . . . . . . . . . . . . 313 С. А. Французов Хорошо забытое старое… (Как сирийские курды укрывались от преследований в христианском монастыре) . . . . . . . . . . . . . . . . . . . . . . . . . . . 331 Ю. В. Фурман Божественный замысел в «Истории временного мира» Йōаннāна бар Пенкāйē, его помощники и противники . . . . . . . . . . 339 ИСКУССТВО И МАТЕРИАЛЬНАЯ КУЛЬТУРА Piotr Ł. Grotowski The Crisis in Byzantine Art History – Some Remarks on the State-of-the-Art in the Academic Discipline . . . . . . . . . . . . . . . 363 А. В. Акопян Байар, нуцал Аварии, и его монеты . . . . . . . . . . . . . . . . . . . . . . . 411 Е. В. Гусарова Эфиопская книжная миниатюра в петербургских собраниях . . . . . . . 427 А. Я. Каковкин К вопросу о взаимном влиянии коптского искусства и искусства других народов. . . . . . . . . . . . . . . . . . . . . . . . . . . . 439 Ю. А. Пятницкий Византийские и грузинские эмали в собрании графа А. А. Бобринского в Санкт-Петербурге. . . . . . . . . . . . . . . . . 473 РЕЦЕНЗИИ Д. А. Морозов Vollandt R. Arabic Versions of the Pentateuch: A Comparative Study of Jewish, Christian, and Muslim Sources . . . . . . . 511 Ю. А. Пятницкий С. Б. Певзнер. Художественные ткани Средневекового Египта в собрании Государственного Эрмитажа. . . . . . . . . . . . . . . . . . . . 517 Ю. Янчаркова, С. Я. Гаген К вопросу о становлении византиноведения в Чехословакии. Bidlo J. – Paulová M. Střet generací? Paměti a vzájemná korespondence zakladatelů české byzantologie a slovanských studií / eds. D. Brádlerová, J. Hálek . . . . . . . . . . . . . . . . 527 СПИСОК СОКРАЩЕНИЙ . . . . . . . . . . . . . . . . . . . . . . . . . . . 537 Anton Pritula (Collegeville, Saint Petersburg) One More Unknown Khāmīs’ Ode in Honor of Bar Ebrōyō It is well known that two outstanding Syriac litterati – West Syrian Encyclopaedist Grīgōrīūs bar Ebrōyō (1226–1286) and his East Syrian contemporary Khāmīs bar Qardāḥē (active 2nd half of the 13th century)1 – were engaged in a literary correspondence and obviously knew each other personally. One may presume that they met at numerous ceremonies at the Ilkhanid court, where each of them would represent his Church tradition. There is some evidence in their works, either poetical or prose, directly mentioning their presence at such events. Bar Ebrōyō as maphrian (a hierarch of West Syrian church in dioceses to the East of the Euphrates) with an official residence in Takrit (North Iraq) had to travel with the often moving Ilkhanid court to Iranian cities, such as Tabriz and A lot of academic publications on this poet have been made in recent years; here are several selected: Taylor D. “Your Sweet Saliva is the Living Wine”: Drink, Desire and Devotion in the Syriac Wine songs of Khāmīs bar Qardāhē // The Syriac Renaissance / Hrsg. H. G. B. Teule, C. Fotescu Tauwinkl, R. B. ter Haar Romeny, J. J. van Ginkel. Leuven, 2010. P. 31–53; Mengozzi A. Persische Lyrik in syrischem Gewand: Vierzeiler aus dem Buch des Khamis bar Qardaḥe (Ende 13. Jh.) // Geschichte, Theologie und Kultur des syrischen Christentums: Beiträge zum 7. Deutschen Syrologie-Symposium in Göttingen, Dezember 2011 / Hrsg. M. Tamcke, S. Grebenstein. Göttinger Orientforschungen, I. Reihe: Syriaca 46. Wiesbaden, 2014. S. 155–176; Idem. The Book of Khamis bar Qardaḥe: History of the Text, Genres, and Research Perspectives // Syriac Encounters: Papers from the Sixth North American Syriac Symposium, Duke University, 26–29 June 2011 / ed. by M. E. Doerfler, E. Fiano and K. R. Smith. Eastern Christian Studies 20. Leuven, 2015. P. 415–438; Idem. Quatrains on Love by Khamis bar Qardaḥe: Syriac 1 Sufi Poetry // Christsein in der islamischen Welt: Festschrift für Martin Tamcke zum 60. Geburtstag / Hrsg. S. H. Griffith and S. Grebenstein. Wiesbaden, 2015. S. 331–344; Pritula A. Syroturcica: A Bilingual Poem from the Mongol Time // Christsein in der islamischen Welt: Festschrift für Martin Tamcke zum 60. Geburtstag / Hrsg. S. H. Griffith and S. Grebenstein. Wiesbaden, 2015. S. 345–357; Притула А. Д. Ḵāмӣс бар ардāē (кон. XIII в.) и арбельск ий литературный круг [Pritula A. D. Ḫāmīs Bar Qardāḥē (Ende 13. Jh.) und der literarische Kreis Arbelas] // Христианский Восток 6 (12). 2013. С. 216–243; Притула А. Д. Хāмӣс бар Кардāхē, восточносирийский поэт конца XIII в. // Символ 61. 2012. С. 303–317; Pritula A. Zwei Gedichte des Ḫāmīs bar Qardāḥē: Ein Hochgesang zu Ehren von Bar‘Ebrōyō und ein Wein-Gedicht für die Khan-Residenz // Geschichte, Theologie und Kultur des syrischen Christentums. S. 315–328. The edition of his poem collection, though not critical: Ḥošabbā, Šlēmōn Īšō. Ḵāmīs bar Qardāḥē, Mēmrē w-Mušḥāṯā. Nūhadrā [Dohuk], 2002. - 187 - Памятники письменности: Ближний Восток Maraga.2 Khāmīs, whose native city was Arbela, was present at their summer residence on Ālā Ṭāq (late 13th century), where he was “amusing Mongols”, as follows from one of his own poems.3 By now, three groups of texts testifying the literary contacts of the two contemporaries have been known. The first one is versed theological disputation containing several texts on the union of Christ’s two natures; thus, a discourse usual for the East-West Syrian Churches’ dialogue. These texts were published, though neither yet translated nor studied thoroughly.4 The discussion consists of Khāmīs’ poetic appeal to his West Syrian contemporary Abrāham ibn al-Khaṭṭāb, and is followed by a short responsive quatrain by the latter, and then is concluded by a more extended homily by Bar Ebrōyō. This combination of texts is usually contained in the manuscripts of this great West Syriac author’s poetical heritage.5 A rather lengthy versed homily by Bar Ebrōyō “On Perfection” with additions by Khāmīs makes the second text group. This text had an unparalleled long literary development that lasted up to the 20th century. The various stages of the poem’s extension were registered by Hidemi Takahashi in his reference book on Bar Ebrōyō. After Khāmīs the following Syriac authors contributed to the poem: Ῑšōyahb bar Mqaddam (in 1451/2), Patriarch of Chaldean Church Joseph II (1697/8), Ṣawmō of Piyoz (ca. 1730), Eliyā Šēr of Shaqlawa (in 1882) and Philip bar Isḥāq Zayyā (in 1933).6 Thus, in its creation seven poets participated, who lived within a time framework of eight centuries, and belonged to three different churches: Syrian Orthodox, Church of the East and the Chaldean Church. The text was published in a complete way, including all its stages, thus occupying over two hundred pages.7 It has also been recently edited as a facsimile from a 19th century West Syriac manuscript including the first two authors’ works.8 A critical edition, translation and a separate study of this unique poem is nevertheless still wanted. An ode by Khāmīs on Bar Ebrōyō’s death, found in many manuscripts of the Khāmīs book belongs to the third group.9 It was studied, published critically by myself and translated into Russian and German.10 In the manuscripts this piece is signified as a mēmrā and therefore has a non-strophic 2 Takahashi H. Barhebraeus: A Bio-Bibliography. Piscataway, NJ, 2005. P. 11, 23–25. 3 Taylor D. “Your Sweet Saliva is the Living Wine”. P. 48. 4 Mušḥōtō d-Mōr Grīgōriyūs Yūḥannan Bar Eḇrōyō map‐riyōnō qaddīšō d-Madnḥō. Glane, Losser, 1983. P. 157. 5 Ibid. 6 Takahashi H. Barhebraeus. P.̈ 339–341. 7 ‫؛‬ ܼܵ ‫ܓܡܝ ܼܪܘܬܐ‬ ‫ܕܥܠ‬ ‫ܙܘܓܢܝܐ‬ ‫ܡܐܡ̈ܐ‬ 2005 ‫ بغداد‬. ‫النظم المندوج في كمال‬ 8 Bar Hebraeus G., Khamis bar Qardahe. On Divine Wisdom. A Facsimile Edition from the George A. Kiraz Manuscript Collection. Gorgias Press, 2016. 9 At least, in seven: Vat. Syr. 33, Vat. Syr. 185, Vat. Syr. 186, St Petersburg Б III 5, Berlin Or. quart. 801, Trichur 25. 10 See: Притула А. Д. Хāмӣс бар Кардāхē…; Pritula A. Zwei Gedichte des Ḫāmīs bar Qardāḥē. - 188 - A. Pritula. One More Unknown Khāmīs’ Ode in Honor of Bar Ebrōyō structure. In the last verses “the two Grīgōrīūs” are mentioned, the deceased and the living one. The first one of them is, most likely, Grīgōrīūs bar Ebrōyō and the second one – his brother Grīgōrīūs bar Ṣawmō bar Ebrōyō (died 1307/8), who succeeded him in the post of maphrian in 1288.11 The ode mentioning “the two Grīgōrīūs” has no direct indication of its heroes’ personalities. The only reference to them is just this passage in the last verse, written in a rather allusive way to give a hint to an educated reader. Though it leaves almost no doubt about the identity of the persons being praised, it is not so obvious, and besides, apart from it there is nothing in its title or in the text itself that bears a direct indication of the persons being described. This poem, whose titles to some extent vary in different manuscripts has “For the Celebration [or approval – A. P.] of the Fathers Primates of the Congregations” as the most common and general one. Presumably, the absence of a direct dedication to the West Syrian church hierarchs has helped this text to remain in the East Syrian church books, to which the collection of Khāmīs’ poems belongs. Unlike that poem, the one being published here, never edited or mentioned so far, nor found in the corpus of Khāmīs’ poems, is unique in the direct manner of its dedication (see fig. 1). The word maphrian is mentioned both in the poem title and in a verse (stanza 3), besides, an acrostic indicated in red ink gives the exact name: Grīgōrīūs. The same acrostic is repeated in a vertical line, also in red ink. It might be for this particular reason that this text has survived just in a single manuscript, and not as a part of the usual Khāmīs book, but in a small element within a miscellanea collection. The poem being discussed here is to be found at the very end of a collection of quatrains and other short poems by Khāmīs, Bar Ebrōyō and some other authors (fol. 112v–120v). This collection itself represents an interesting subject for a research that I hope to conduct in the future. Having become available thanks to the HMML digitization project, this manuscript (source number CCM 00113) was previously in Diyarbakir Chaldean collection (olim Diyarbakir 50),12 and now is kept in the Mardin Chaldean Cathedral (Macomber 31.22). As mentioned by Grigory Kessel, during the World War I this collection was transferred to a private house that then collapsed under the weight of the books. The latter were retrieved from the ruins months or even years later. Eventually, most of them were On his life see: Takahashi H. A Mimro on Maphrian Gregory Bar Şaumo Safī Bar Ebroyo by Dioscorus Gabriel of Barţelli, Bishop of Gozarto d-Qardu // The Syriac Renaissance. P. 151–195. 12 Scher A. Notice sur les manuscrits 11 syriaques et arabes conservés à l’archevêché chaldéen de Diarbékir // Journal asiatique X. 10 (1907). P. 354. - 189 - Памятники письменности: Ближний Восток Fig. 1. Chaldean Cathedral of Mardin, CCM 00113, dated 1553 CE, fol. 121r Photo courtesy of the Hill Museum & Manuscript Library, Saint John’s University, Minnesota, USA. Published with permission of the Chaldean Cathedral of Mardin brought to the episcopal residence in Mardin.13 Thus, Mardin and Diyarbakir Chaldean collections form just one now. The manuscript was written at the monastery of Mār Awgēn on mount Izla in 1553 (23 Iyar, 1864 AG), as follows from the colophon (fol. 121v– 122r, see fig. 2): ܿ ‫ܫܩܠ ܕܝܢ ܣܟܐ ܕܫܘ ܵܠܡ ܿܡ‬ ‫ܬܟܬ ܼܵܒ ܼܢܘܬܗ ܟܬܒܐ ܗܢܐ ܒܝܘܡ ܬܠܬ ܒܫܒܐ‬ ܼ ܼ ‫ܒܫܢܬ ܵܐ ܹܠܦ ܼܿܘ ܼܬ ܵܡ ܹܢ ܵܡܐܐ ܘܫܬܝܢ‬ ‫܀‬ ‫ܒܗ‬ ‫܀‬ ‫ܟܓ‬ ‫܀‬ ‫ܐܝܪ‬ ‫܀‬ ‫ܒܪܝܟܐ‬ ‫ܒܝܪܚܐ‬ ‫ܒܨܘܡܐ ܕܫܠܝ̈ܚܐ ܀‬ ܵ ܿ ܿ ܵ ܿ ܵ ̈ ̈ ܵ ܵ ‫ܘܐܪܒܥ ܀‬ ‫ܘܩܝܡ ܠܥܠܡ ܀‬ ܼ ‫ܠܝܘܢ ܀‬ ܼ ‫ܫܘܒܚܐ‬ ܼ ‫ܠܡܥܒܪܢܐ ܕܙܒܢܐ ܘܥܕܢܐ ܘܗܘ ܠܐ ܥ ܹܒܪ‬ [fol. 121v] Cf.: Kessel G. M. Manuscript Collection of the Syrian Orthodox Church Meryemana // Diyarbakır: A Preliminary Survey, in Manuscripta Syriaca. Des sources de première 13 main / ed. by F. Briquel-Chatonnet, M. Debié. Cahiers d’études syriaques 4. Paris, 2015. P. 84. - 190 - A. Pritula. One More Unknown Khāmīs’ Ode in Honor of Bar Ebrōyō ̈ ‫ ܘܙܪܝܙ‬. ‫ ܘܢܨܝܚ ܒܩܕܝ̈ܐ‬. ‫ܩܘܕܫܝܢ‬ ‫ܐܫܬܪܝ ܘܐܫܬܠܡ ܟܬܒܐ ܗܢܐ ܒܥܘܡܪܐ ܩܕܝܫ‬ ̈ ̈ ‫ ܘܒܝܬ ܡܩܕܫܐ ܕܡܕܢܚܐ‬. ‫ܒܐܬܘܬܐ‬ ‫ ܘܣܗܝܕ‬. ‫ܒܐܛܠܝܛܐ‬. ܿ ̈ ܿ ܿ ܿ ܿ ܿ ܵ ̈ ܵ ‫ܘܒ ܹܝܬ ܵܢ‬ [fol. 122r] ‫ ܼܐܒܐ ܡܪܝ‬.‫ܟܝܢ ܼܕܡܢܘܠܐ‬ ܼ ‫ܘܚܐ ܼܕܡܛ̈ܦܐ ܘܠ ܹܡܐܢܐ ܕܠܥܩܐ ܘܐܟܣܢܕܘ‬ ‫ܐܘܓܝܢ ܛܘܒܢܐ ܕܒܛܘܪܐ ܪܒܐ ܕܐܝܙܠܐ ܕܥܠ ܓܢܒ ܩܪܝܬܐ ܒܪܝܟܬܐ ܘܡܒܪܟܬܐ‬. ܿ ‫ܘ ܿܟܗܝܢܬ ܒܗܝܡܢܘܬܐ ܐܪܬܕܘܟܣܝܬܐ ܡܥ̈ܐ ܀ ܡܥܡܪ‬ ‫ܠܗ ܡܪܢ ܼܿܘܢܢܛܪ ܠܥܡܘ̈ܝܗܝ‬ ܿ ‫ܡ ܼܢ ܼܟܠ‬ ̈ ‫ܕܡܒܐܫ ܒܨܠܘܬ ܗܢ ܕܒܣܝܩܘܡܐ ܥܗܝܕܐ‬ ‫ܘܒܢܘܗܝ ܐܡܝܢ ܇‬ ܼ ܼ [fol. 121v] The writing of this book was completed on Tuesday, during the fasting of the Apostles, in the blessed month of Iyar, 23th, in year 1864 by Greeks. Glory to Him who makes times and epochs transient, but He is not transient and stays forever! This book was started and finished at the monastery, holiest and abundant with saints, and strong with [its] combatants, and testified of miracles, a sacred place of the East, [fol. 122r] a resting abode for the exhausted, a harbor for the grieved and an inn for the tormented, [the monastery of] Father Mār Awgēn that is on the mount Izla, near the blissful and blessed village Maārē, prosperous in the orthodox faith. May our lord dwell in it and protect its dwellers from any kind of evil with the prayer of the one mentioned in the colophon,14 amen… Obviously, the colophon mentions the famous monastery near Nisibis dedicated to Mār Awgēn, a well-known center of cultural and spiritual life since its foundation in the fourth century. In the period of 1552–1554 four manuscripts that are now extant were copied there, one of which is the one being discussed here.15 During the schism of the mid-16th century, the cloister is reported to have been a residence of the traditionalist metropolitan Ῑshōyahb of Nisibis.16 It is noteworthy that the name of the patriarch Shemōn, – apparently, VII, the prelate of the traditional East Syriac Patriarchate – mentioned in the colophon, is written in a later hand (fig. 2, fol. 122r). A possible explanation could be that the manuscript was circulating in a patriarchate, different to one within which it had been written. Unlike the previously published ode on Bar Ebrōyō, the piece under discussion is definitely composed when the addressee was alive, as follows from the text character, numerous benedictory formulas and good wishes (stanza 8 and also the acrostic) applicable to a living person. On the other hand, since the maphrian title is mentioned in the title and in the poem itself (stanza 3), no doubt remains about the time frame of its composing, which might be within the period of 1264–1286 – while Bar Ebrōyō’s being maphrian. Apparently, Mār Awgēn is meant. Wilmshurst D. The Ecclesiastical Organisation of the Church of the East, 1318–1913. 14 15 (CSCO 582. Subs. 104). Louvain, 2000. P. 47. Ibid. P. 46. 16 - 191 - Памятники письменности: Ближний Восток Fig. 2 Chaldean Cathedral of Mardin, CCM 00113, dated 1553 CE, fol. 121v–122r Photo courtesy of the Hill Museum & Manuscript Library, Saint John’s University, Minnesota, USA. Published with permission of the Chaldean Cathedral of Mardin Since the previously published ode alludes to Bar Ebrōyō as a deceased person, one may certainly conclude that it was composed after his death in 1286. On the other hand, wishing his brother who directly succeeded him in the same office, long years of life and successful maphrianate, sets the date of the latter’s death (1307/8) as terminus ante quem for that poem.17 Thus, one may be sure that the composition of the piece being published below predates it. This hitherto unpublished ode on Bar Ebrōyō is simpler than the first one mentioned above in its imagery and linguistic features. Is it just a coincidence or a result of the development of Syriac poetry within these decades, extremely intensive and stimulated by the Mongol court cultural activities? This still remains a question we are not able to answer at our present state of knowledge. Anyway, these pieces are most likely the only two precisely datable, known so far, ascribed to Khāmīs. 17 For a more detailed discussion of this poem see: Pritula A. Zwei Gedichte des Ḫāmīs bar Qardāḥē. S. 318. - 192 - A. Pritula. One More Unknown Khāmīs’ Ode in Honor of Bar Ebrōyō The attribution of this poem to this author is hardly to be doubted. Although not found in other manuscripts of his poems, it exploits the same poetic figures as other one, such as an analogue of Arabic tajnīs – use of words partly or entirely graphically similar to each other. Apart from anything else, alphabetic acrostic is a feature much more common for East Syriac poetry than for the West Syriac one. This is certainly a topic for a special research, but one can hardly find any acrostic poem composed by the West Syrians at the time of the Syriac Renaissance. Besides, the fact that there are more pieces by Khāmīs connected with the name of Bar Ebrōyō also confirms the attribution of this poem. The fact that this text was not included into the main Khāmīs book (or was excluded from it) could be easily explained by too obvious character of its dedication. ܿ ܵ ܿ ܵ ܵ ‫ܡܝܣ‬ ‫ܪܝ ܵܢܐ ܼܥܠ ܵܐ ܼܬ ̈ܘ ܼ ܵܬܐ ܕܫ ܹܡܐ ܀‬ ܼ [fol. 121r] ̱‫ܕܡܦ‬ ܼ ‫ܠܘ ܹܬܗ‬ ܼ ‫ܬܘ ܼܒ ܕܝ ܹܠܗ ܕ ܼܟ‬ ܵ ‫ܪܝܐ ܿܚ‬ ܵ ‫ܘܥــܘ‬ ܵ ‫ܫܢܐ ܵܐܦ ܸܢ‬ ܵ ‫ܛܦ ܵܡ‬ 1 ‫ ܼܿܐܥ‬18 ‫ܨܚܢـــــܐ ܇‬ ‫ܝܠܐ‬ ܼ ܼ ܸ ܵ ܵ ܿ ܵ ܵ ܵ ܵ . ‫ܒــــــܘܝܢܐ‬ ‫ܒ ܸܟܣܝܐ ܘ ܸܓܠܝܐ ܠـــܐܒܘܢ ܼܙܗܝܐ ܪܡ‬ ܼ ܵ ܿ ܵ ‫ܠܡܝܢ ܸܡ ܼܬ ܼ ܿܥ‬ 2 ‫ܠܝ ܵܢܐ ܇‬ ܹ ‫ܟـܘܪܣ ܹܝܗ ܘ ܸܢ‬ ܼ ‫ܘܩ ܸܝܡ‬ ܼ ‫ܗܘܐ ܠـܥ‬ ܼ ܿ ܿ ܿ ܵ ̈ ܵ ܿ . ‫ܡܩܝـــܡܢܐ‬ ‫ܼܢܛــــܪ ܼܚܝܘܗܝ ܼܘ‬ ܼ ܼ ‫ܗܘܝ‬ ܼ ‫ܠܐܒܗܘ ܹܬܗ‬ ܿ ܿ ܿ ܵ ̈ ‫ܵܡܪܐ‬ ܵ ‫ܓـــܪܝܓـܘ ܼܪܝܘܣ ܼܡܦــــــــܪܝܢܐ ܇‬ ‫ܕܚܝܝـــــܢ‬ 3 ܼ ܵ ܵ ܵ ܿ ܵ ܵ ܵ ‫ܥܝܪܐ ܹܪܫܐ‬ ‫ܟܘ‬ . ‫ܠــــܬܢܐ‬ ܼ ‫ܘܣ‬ ܼ ܼ ‫ܪܥـــــــܝܐ‬ ܼ ‫ܡـــܗܝܪܐ‬ ܼܵ ܿ ‫ܗܘ ܵܗܘ ܹܢܗ ܿ ܼܡ ̱ܢܗܪ ܵܢܐ ܇‬ ‫ܡــܫــܐ‬ ‫ܫ‬ ‫ܗ‬ ‫ܥ‬ 4 ܼ ܼ ‫ܼ ܿܝ ܵܡܐ‬ ܸ ܹ ‫ܗܘ ܼܡܕ‬ ܿ ܵ ܿ ܿ ܿ ܵ ܵ . ‫ܕܡܝܪ ܩܘ ܹܡܗ ܸܡ ܼܬ ܼܠܒ ܼܒܢܐ‬ ܼ ‫ܓܡـܝܪ‬ ܼ ‫ܗܘ ܩܢܘ ܹܡܗ ܼܘ‬ ܼ ܿ ܿ ܿ ܵ ܵ ‫ܙܗܐ ܩܘ ܸܒܠـــ ܹܠܗ ܼܡܢ ܼܪܘܚܢܐ ܇‬ 5 ܹ ‫ܪܓـܝܓ ܼܦܪܨܘ ܹܦܗ‬ ܼ ܵ ܵ ܿ ܵ . ‫ܣܘܟ ܹܠܗ ܠ ܸܥܠ ܸܡܢ ܟܝܢܐ‬ ‫ܙܘܗ‬ ܼ ‫ܓــܡܝܪ‬ ܹ ‫ܼܝ ܼܕܝܕ ܸܚ‬ ܼ ܿ ‫ܓܝܚ ܗܘ ܿܡ ܿܬܠܗ ܓܢܝܚ ܿܣܩܘܒܠܗ ܡ‬ ܵ ‫ܫܬ‬ ‫ܦܠܢܐ ܇‬ 6 ܼ ܼ ܸ ܹ ܼ ܼ ܼ ܼ ܼ ܼ ܵ ܿ ܿ ܿ ܵ ܵ . ‫ܡܬܪܐܢܐ‬ ܼ ‫ܼ ܵܘ ܼܓ ܸܐܐ‬ ܼ ‫ܢـــܝܫܗ ܒܟــܠ‬ ܼ ‫ܩܘܕܫــܐ ܼܘܦ ܸܐܐ‬ ܵ ܿ ܿ ܿ ܵ ‫ܗܘ ܬ ܹܓܗ ܼܘܡ ܼܒܝܐܢـــܐ ܇‬ 7 ܼ ‫ܗܘ ܼܕܪ ܹܓܗ ܼܪܘܚــــܐ‬ ܼ ‫ܪܡ‬ ܵ ܿ ܿ ܿ ܵ ܵ ܵ . ‫ܝـܘ ܠـــــ ܼܟܠ ܥܡــــܘܕܐ ܼܘ ܼܟ ܸܪܣܛܝܢܐ‬ ܼ ‫ܗܘ‬ ܼ ‫ܘܡܢ‬ ܼ ‫ܝ‬ ܿ ܵ ܿ ‫ܗܘ ܵܐ ܵܘ ܵܢܐ ܇‬ ‫ܢــــܦܫܗ‬ ‫ܝــــܒ‬ ‫ܛ‬ ‫ܐ‬ ‫ܕܫ‬ ‫ܩܘ‬ ‫ܚ‬ ‫ܠــܪܘ‬ 8 ܸ ܼ ܼ ‫ܘܕ‬ ܼ ܼ ܼ ܿ ܿ ܵ ܿ ܿ ܵ ܵ ܵ ‫ܟܘܪܣ ܹܝܗ ܼܘܠܕܪܕ ܼ̈ܝܢ‬ . ‫ܢـــــܗܐ ܡـــ ܼܦܪܢܣܢܐ‬ ܼ ‫ܼܣ ܸܬ ܼܬ‬ ܹ ‫ܐ ܒــــܘــــܢ ܡــــܪ ـܝ ܓـــܪ ـܝــــܓــــܘــــܪ ـܝــــܘ ܣ‬ ‫ܚــــܝــــܝ ܡـــــܝـــܬـــــܪ ܒـــܚــــܝـــܠ ܐ ܐ ܝـــــܘ ܣ‬ Text 18 First letters of each verse make an acrostic: ‫ ܓܪܝܓܘܪܝܘܣ ܡܪܝ ܐܒܘܢ‬. Letters, third from the end of each verse continue the acrostic: ‫ܚܝܝ ܡܝܬܪ ܒܚܝܠ ܐܐܝܘܣ‬. Both acrostics are repeated in vertical lines framing the poem. - 193 - Памятники письменности: Ближний Восток Translation [fol. 121r] Also by the same Khāmīs, to the maphrian, on the letters of his name 1 2 3 4 5 6 7 8 The Lord covered with the power, strength and valor20 our pure and sublime-minded Father, secretly and openly. And He affirmed his throne. May it be elevated for ages, kept his life and his paternity. Stay permanently, the master of the alive, Maphrian Gregory, vigilant pastor, skilled and prudent head, whose knowledge is a sea, whose shining mind is a sun. His person is perfect, and his comforting stature is admirable. His countenance is desirable, his appearance is finer than one of a spirit. His view is beloved, his intellect is perfect above nature. The legend of him pours forth, his base rival is derided. And his holiness is fine, and his image is nice for any pedagogue. High is his stage, the Spirit is his crown, and today he is a consoler for every baptized Christian! And he prepared himself to be an abode for the Holy Spirit. Set his throne firmly, and let him be a steward for long ages! 19 19 First letters of each verse make an acrostic: Our father, mār Grīgōrīūs. 20 Letters, third from the end of each verse continue the acrostic: Long live by the power of the Holy one!; an epithet applied to both God the Father and God the Son.