The Gnostic Chapters: A Critical Edition and Translation of Evagrius Ponticus' Kephalaia Gnostika in Arabic 9004539700, 9789004539709

Table of contents :
‎Contents
‎Acknowledgements
‎Abbreviations
‎Introduction
‎A Note on Editorial and Translational Methods
‎Evagrius Ponticus’ Kephalaia Gnostika: An English Translation of the Arabic Text
‎Book 1
‎Book 2
‎Book 3
‎Book 4
‎Book 5
‎Book 6
‎Supplemental Chapters
‎Figures
‎Key to the Supplemental Chapters
‎Bibliography
‎Index of Arabic Terms
‎Index of Biblical Citations and Allusions

Citation preview

The Gnostic Chapters

Arabic Christianity: Texts and Studies Series Editor Alexander Treiger (Dalhousie University, Canada)

Editorial Board David Bertaina (University of Illinois, Springfield, USA) Elie Dannaoui (University of Balamand, Lebanon) Stephen J. Davis (Yale University, USA) John-Paul Ghobrial (Balliol College, Oxford, UK) Sandra Toenies Keating (Providence College, USA) Johannes Pahlitzsch ( Johannes Gutenberg-Universität, Mainz, Germany) Mark N. Swanson (Lutheran School of Theology at Chicago, USA) Jack Tannous (Princeton University, USA)

volume 5

The titles published in this series are listed at brill.com/acts

The Gnostic Chapters A Critical Edition and Translation of Evagrius Ponticus’ Kephalaia Gnostika in Arabic

By

Stephen J. Davis

leiden | boston

Cover illustration: Icon of “our teacher Origen” and his spiritual disciples Gregory the Theologian, Basil, Didymus, and Evagrius, painted by George Makary (copticicon.com). Library of Congress Cataloging-in-Publication Data Names: Evagrius, Ponticus, 345?-399, author. | Davis, Stephen J., translator. Title: The Gnostic chapters : a critical edition and translation of Evagrius Ponticus' Kephalaia Gnostika in Arabic / by Stephen J. Davis. Other titles: Gnostikos. English Description: Leiden ; Boston : Brill, [2023] | Series: Arabic Christianity : texts and studies, 2468-2454 ; volume 5 | Includes bibliographical references and indexes. | English translation from the Arabic version of a work originally written in Greek of which fragments survive. Identifiers: lccn 2023003866 (print) | lccn 2023003867 (ebook) | isbn 9789004539709 (hardback ; acid-free paper) | isbn 9789004539716 (ebook) Subjects: lcsh: Evagrius, Ponticus, 345?-399. Gnostikos. | Theology, Doctrinal–Early works to 1800. | Origen. Classification: lcc br65.e923 g5613 2023 (print) | lcc br65.e923 (ebook) | ddc 270.1–dc23/eng/20230324 lc record available at https://lccn.loc.gov/2023003866 lc ebook record available at https://lccn.loc.gov/2023003867

Typeface for the Latin, Greek, and Cyrillic scripts: “Brill”. See and download: brill.com/brill‑typeface. issn 2468-2454 isbn 978-90-04-53970-9 (hardback) isbn 978-90-04-53971-6 (e-book) Copyright 2023 by Koninklijke Brill nv, Leiden, The Netherlands. Koninklijke Brill nv incorporates the imprints Brill, Brill Nijhoff, Brill Hotei, Brill Schöningh, Brill Fink, Brill mentis, Vandenhoeck & Ruprecht, Böhlau, V&R unipress and Wageningen Academic. All rights reserved. No part of this publication may be reproduced, translated, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission from the publisher. Requests for re-use and/or translations must be addressed to Koninklijke Brill nv via brill.com or copyright.com. This book is printed on acid-free paper and produced in a sustainable manner.

Contents Acknowledgements vii Abbreviations viii Introduction

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A Note on Editorial and Translational Methods

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Evagrius Ponticus’ Kephalaia Gnostika: An English Translation of the Arabic Text Book 1

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Book 2

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Book 3 118 Book 4

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Book 5

246

Book 6

304

Supplemental Chapters

358

Figures 389 Key to the Supplemental Chapters 397 Bibliography 400 Index of Arabic Terms 406 Index of Biblical Citations and Allusions

423

Acknowledgements This critical edition and translation of Evagrius Ponticus’ Kephalaia Gnostika in Arabic is a byproduct of a larger project to catalogue the Coptic and Arabic Manuscripts at Dayr al-Suryān (2013–present), and I remain indebted to my Egyptian monastic hosts for their hospitality and patience. I extend my sincere thanks to the abbot of the monastery Bishop Matāʾus, to the head librarians Father Bigoul and Father Amoun, to the assistant librarians Father Azer and Brother Epiphanius, and to all the other monks who have made our work there possible. This work has been generously supported by funds from Yale University and the William K. and Marilyn M. Simpson Egyptological Endowment. I am also grateful for the expertise and kind company of academic colleagues who have joined me in this endeavor, including Mark Swanson, Father Arsenius (formerly Ramez) Mikhail, Youhanna Nessim Youssef, Ramy Nair Marcos, Samuel Moawad, Thomas C. Schmidt, Cyril V. Uy ii, Mary Farag, Father Arsany Paul, and Rofy Samuel Rozfy, as well as for the friendship of Samuel Rozfy Ibrahim, who has been so instrumental in facilitating my ongoing fieldwork in Egypt. Likewise, I want to acknowledge Elizabeth Sobczynski and her team from the Levant Foundation, who supported our work through their conservation of manuscript volumes in the collection. Others have contributed invaluable feedback. At Yale, I am fortunate to have had the opportunity to teach two graduate-level seminars focusing on the Arabic text of the Kephalaia Gnostika. My conversations with Ph.D. students in those classes have helped me refine my textual analysis and translations at various points. In alphabetical order, I want to thank David Baldi, Henry Clements, Aseel al-Fataftah, Naila Razzaq, Dominique Sirgy, Hannah Stork, and Ramona Teepe for their scholarly energies, linguistic insights, and warm collegiality. At a later stage, I received timely and substantive input from series editor Alexander Treiger and the members of the editorial board for Arabic Christianity: Texts and Studies, which facilitated a final round of revisions. Last but certainly not least, I want to express my heartfelt thanks to my wife Jenny, who has patiently endured my periods of absence during our cataloguing seasons at the Dayr al-Suryān library, as well as the long hours I spent at my desk trying to decipher two Arabic manuscripts from that monastic collection. Her loving presence has sustained me during the years of research I have invested in this project. I dedicate this edition to her.

Abbreviations Acta Conciliorum Oecumenicorum, ed. E. Schwarz et al. Berlin: De Gruyter, 1962–. cpg Clavis Patrum Graecorum, ed. M. Geerard. Turnhout: Brepols, 1974–1998. csco Corpus Scriptorum Christianorum Orientalium. Louvain: Secrétariat du CorpusSCO, 1903–. csel Corpus Scriptorum Ecclesiasticorum Latinorum. Vienna: Hölder-PichlerTempsky, 1866–. D Evagrius Ponticus, Disciples of Evagrius gcal Geschichte der christlichen arabischen Literatur, ed. G. Graf. Vatican City: Biblioteca apostolica vaticana, 1944–1953. npnf Nicene and Post-Nicene Fathers, ed. P. Schaff. New York: Christian Literature Company, 1890–1900. Repr. Peabody, MA: Hendrickson, 1994. ocp Orientalia Christiana Periodica. Rome, Pontificio Istituto Orientale, 1935–. P Evagrius Ponticus, On Perfection pg Patrologia Graeca. Paris: Migne, 1857–1866. po Patrologia Orientalis. Paris: Firmin-Didot, 1907–. R Evagrius Ponticus, Reflections (Skemmata) S1 The expurgated version of the Syriac Kephalaia Gnostika S2 The unexpurgated version of the Syriac Kephalaia Gnostika Sa Supplemental chapters to the unexpurgated version of Syriac Kephalaia Gnostika sbl Society of Biblical Literature sc Sources chrétiennes. Paris: Cerf, 1941–. T Evagrius Ponticus, On Thoughts tu Texte und Untersuchungen zur Geschichte der altchristlichen Literatur. Berlin: Akademie-Verlag, 1883–. aco

Introduction 1

Evagrius Ponticus: His Life, Career, and Magnum Opus

The life and career of Evagrius Ponticus (ca. 345–399ce) may be divided into two main periods, an earlier period of ecclesiastical service and a later period of monastic practice.1 Throughout his adult life, he remained active as a theological and ascetic writer, authoring numerous treatises, letters, and biblical commentaries.2 Until his late thirties, Evagrius lived in Asia Minor, where he cultivated a successful ecclesiastical career supported by the Cappadocian church fathers Basil of Caesarea and Gregory of Nazianzus. Educated in Neocaesarea and ordained as a church lector by Basil, Evagrius later followed Gregory to Constantinople when the latter was elected archbishop there in 380. There he was ordained as a deacon and served as Gregory’s assistant, attending the Council of Constantinople in 381. But that same year, Gregory resigned his episcopal post, and shortly thereafter Evagrius himself would abruptly leave the imperial city. According to an early source,3 his sudden departure was reportedly motivated by a desire to extricate himself from sexual temptations posed by a high-ranking Constantinopolitan woman, the wife of an ex-governor. Having decided to leave public church life behind, Evagrius traveled to Jerusalem in 383, where he stayed for a

1 The three most important historical sources for reconstructing Evagrius’ biography are: (1) Palladius, Historia Lausiaca (cpg 6036; ca. 420 ce), esp. ch. 38. Greek text: ed. C. Butler, The Lausiac History of Palladius, 2 volumes (Texts and Studies vi.1–2; Cambridge: Cambridge University Press, 1898), esp. ii.116–123; trans. W.K. Lowther Clarke, The Lausiac History of Palladius (London: Society for Promoting Christian Knowledge; New York: Macmillan, 1918), esp. 132–137. Coptic text: trans. Tim Vivian, Four Desert Fathers: Pambo, Evagrius, Macarius of Egypt, and Macarius of Alexandria; Coptic Texts Relating to the Lausiac History of Palladius (Crestwood, NY: St. Vladimir’s Seminary Press, 2004), 72–92. (2) Socrates Scholasticus, Historia Ecclesiastica (cpg 6028; ca. 440 ce): pg 67.33–841; trans. C. Zenos, npnf, second series, vol. 2, esp. 81–82, 107–108, 161. (3) Sozomen, Historia Ecclesiastica (cpg 6030; mid-fifth century ce): pg 67.844–1629; ed. J. Bidez and G.C. Hansen, Sozomenus Kirchengeschichte (gcs 50; Berlin: AkademieVerlag, 1960); trans. C.D. Hartranft, npnf, second series, vol. 2, 368–369, 403. 2 For a catalogue of known writings by or attributed to Evagrius, see cpg 2430–2482; see also Joel Kalvesmaki’s “Guide to Evagrius Ponticus: Writings,” https://evagriusponticus.net/corpus​ .htm. 3 Palladius, Historia Lausiaca 38.3–7: ed. Butler, 117–119; trans. Clarke, 133–135.

© koninklijke brill nv, leiden, 2023 | doi:10.1163/97890045397

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time at a monastery run by Melania the Elder, and there he decided to embrace the monastic life. Prompted by this vocational calling, he relocated to Egypt two years later, settling in the western Nile Delta, first at the settlement of Nitria and later at Kellia (“The Cells”). Until his death at the turn of the fifth century, Evagrius would spend the last decade and a half of his life as a renowned spiritual advisor and prolific ascetic author among the monks of Lower Egypt.4 Among his voluminous corpus of writings, his Kephalaia Gnostika (kg)— “The Gnostic Chapters”—stands out as his magnum opus. The traditional scholarly consensus has been that Evagrius wrote it toward the end of his life in Kellia as the third and final installment in his so-called “Gnostic Trilogy” (following his Praktikos and Gnostikos).5 A recent corrective has been proposed, however—namely that Evagrius actually authored it earlier in his career and that it was only later in Egypt that he “refashioned” it for a monastic audience, reframing it in the context of the aforementioned trilogy as the culminative stage of a progressive program of ascetic contemplation.6 As such, it offered guidance to those interested in pursuing an advanced vocational curriculum, with the ultimate goal of attaining divine knowledge and union with God.7 The kg is arranged in six books, called “Centuries” (or “Hundreds”). Despite this label, each book, in fact, consists of just ninety brief “chapters” (kephalaia). This numerical discrepancy became a subject of attention by at least one early commentator, Mar Babai the Great (ca. 551–628), who thought the work was incomplete and should be supplemented by additional chapters to fill the gap.8 Modern scholars have picked up this question, with some arguing that the miss4 The key ancient primary sources providing information useful for reconstructing Evagrius’ biography are cited with bibliography and English translations by Joel Kalvesmaki, “Guide to Evagrius Ponticus: The Life of Evagrius Ponticus” (2022), https://evagriusponticus.net/life​ .htm. 5 For examples of this traditional scholarly consensus, see, e.g., A.M. Casiday, Evagrius Ponticus (London and New York: Routledge, 2006), 32; Monica Tobon, “Words Spoken in Silence: The ‘Missing Chapters’ of Evagrius’ Kephalaia Gnostika,” in Studia Patristica lxxii, ed. A. Brent, M. Ludlow, and M. Vinzent (Leuven: Peeters, 2014), 197–210; and Ilaria L.E. Ramelli, Evagrius’s Kephalaia Gnostika: A New Translation of the Unreformed Text from the Syriac (Writings from the Greco-Roman World 38; Atlanta: sbl Press, 2015), xx. 6 Joel Kalvesmaki, “Evagrius the Cappadocian: Redating the Kephalaia Gnostika,” Journal of Early Christian Studies 31.4 (2023), forthcoming. 7 For references to editions, translations, and studies of this work in Greek, Syriac, and Armenian, see notes 11, 22, 24, 27, and 28. 8 Wilhelm Frankenberg, Euagrius Ponticus (Berlin: Weidmann, 1912), 422–471 (“Pseudo-Supplément des Six Centuries des Képhalaia Gnostica”); see also Antoine Guillaumont, Les “Képhalaia gnostica” d’Évagre le Pontique et l’histoire de l’origénisme chez les grecs et chez les syriens (Paris: Éditions du Seuil, 1962), 18–22; and Luke Dysinger, Psalmody and Prayer in the Writings of Evagrius Ponticus (Oxford: Oxford University Press, 2005), 204.

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ing content was an intentional omission on the part of the author, meant “to reflect the limits of human theological discourse.”9 In terms of both organization and content, the kg is notoriously cryptic and allusive.10 There is no obvious rationale for the divisions between the six books, and the chapters themselves are often concise to the point of obscurity. But there are identifiable thematic threads woven throughout that give the kg its distinctive texture. Above all, the work focuses on intellectual contemplation (theōria) as a cornerstone ascetic spiritual practice, on figural or allegorical interpretation of biblical types (tupoi) as a means of unlocking truth, on divine knowledge (gnōsis) as the key to transcending the material body and its passions, and on rational beings’ ultimate goal of union (henōsis) with God at the final consummation (telos) and restoration (apokatastasis) of all things.11 After his death, Evagrius’ mystical meditations on these themes in the kg and his other writings would exert an outsized (but sometimes unacknowledged) influence on ascetic theology and practice for generations of Christian communities in the Greek-, Syriac-, and Arabic-speaking worlds.

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The Kephalaia Gnostika and Evagrius’ Contested Legacy

The kg was originally composed in Greek, although only fragments of it now survive in that language.12 The reason for such a loss of material relates to a 9

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Ramelli, Evagrius’s Kephalaia Gnostika, xxi; see also the work of Monica Tobon, who has described the so-called “missing” material as “silent chapters”: Tobon, “Reply to Kevin Corrigan,” Studia Patristica 57 2013, 27–29, quote at 28; and Tobon, “A Word Spoken in Silence,” 197–210. Others have proffered different explanations based on Evagrius’ number symbolism. Antoine Guillaumont (Les “Képhalaia gnostica”, 19–22) suggested that the number ninety (90) might represent the total combined days in the seasons of Lent (40) and Pentecost (50). Joel Kalvesmaki (“Evagrius in the Byzantine Genre of Chapters,” in Evagrius and His Legacy, ed. J. Kalvesmaki and R. Darling Young [Notre Dame: University of Notre Dame Press, 2016], 257–287, at 258–259) mused that the number one hundred (100 = 102) symbolized perfection and that 600 less 60 might be an allusion to creation. Dysinger (Psalmody, 203) describes the structure of the kg as “complex and often bewildering.” For discussions of the place these themes have in Evagrius’ theological discourse, see Julia Konstantinovsky, Evagrius Ponticus: The Making of a Gnostic (Farnham, England, and Burlington, VT: Ashgate, 2009); Augustine Casiday, Reconstructing the Theology of Evagrius Ponticus: Beyond Heresy (Cambridge: Cambridge University Press, 2013); and Ilaria L.E. Ramelli, The Christian Doctrine of Apokatastasis: A Critical Reassessment from the New Testament to Eriugena (Leiden: Brill, 2013), 461–508. On the Greek fragments of the kg, see Joseph Muyldermans, Evagriana: Extrait de la revue Le Muséon, vol. 44, augmenté de nouveaux fragments grecs inédits (Paris: Paul Geuthner,

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series of theological debates and complications that arose after his death. In the first decade of the fifth century, a controversy over the theological legacy of Origen of Alexandria broke out in the churches of the eastern Mediterranean, and as a result many monasteries in Egypt became divided over the question of whether God could properly be imaged in anthropomorphic terms.13 While Evagrius’ writings on imageless prayer show a clear indebtedness to Origen’s thought, his reputation emerged from this “First Origenist Controversy” relatively unscathed, apart from certain circumscribed criticisms.14 Indeed, there is ample evidence that in the fifth and sixth centuries significant portions of his literary corpus continued to be actively translated from Greek into Latin, Coptic, and Syriac.15 In the sixth century, however, the storm of debate over Origen’s theology gathered momentum again, and this time Evagrius’ name and reputation were drawn directly into the maelstrom. This “Second Origenist Controversy” culminated at the second Council of Constantinople, convened in 553 ce by the Emperor Justinian (527–565). One of the outcomes of that Council was the condemnation of Origen and his theological followers.16 By the time of the

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1931), 52–59; idem, À travers la tradition manuscrite d’Évagre le Pontique: Essai sur les manuscrits grecs conserves à la Bibliothèque nationale de Paris (Bibliotèque du Muséon 3; Louvain: Bureaux du Muséon, 1932), 73–74, 85, 89, 93; and Irenée Hausherr, “Nouveaux fragments grecs d’Évagre le Pontique,” ocp 5 (1939), 229–233. For a detailed study of these debates, including Egyptian monastic involvement, see Elizabeth A. Clark, The Origenist Controversy: The Cultural Construction of an Early Christian Debate (Princeton: Princeton University Press, 1992). On Evagrius’ indebtedness to Origen on the subject of imageless prayer and its role in the emerging debates of the early fifth century ce, see Columba Stewart, “Imageless Prayer and the Theological Vision of Evagrius Ponticus,” Journal of Early Christian Studies 9.2 (2001), 173–204; see also Irenée Hausherr, “Les grands courants de la spiritualité orientale,” ocp 1 (1935), 114–138, at 123 (“Évagre est l’organisateur de la doctrine spirituelle orientale inspire par Origène”). Jerome was the first to criticize Evagrius by name, although his criticisms hinged on the latter’s guilt by his association with Jerome’s archrival Rufinus and were principally confined to matters of theological anthropology, and thus did not lie at the crux of the contemporaneous controversy: Jerome, Letter 133.3 (Ad Ctesiphontem); ed. I. Hilberg, csel 56 (1918), 241–260, at 246; trans. npnf, vol. 2.6, 272–280, at 274 (https://​ ccel.org/ccel/schaff/npnf206/npnf206.v.CXXXIII.html); A.M. Casiday, Evagrius, 16–17. Casiday, Evagrius, 17–18. Concilium Oecumenicum Constantinopolitanum ii, Canones xv contra Origenem sive Origenistas, ed. J. Straub, aco 4.1 (Berlin: De Gruyter, 1971), 248–249; ed. F. Diekamp, Die origenistischen Streitigkeiten im sechsten Jahrhundert und das fünfte allgemeine Concil (Münster: Aschendorff, 1899), 90–96 (left column). The first Council of Constantinople was convened in 381ce. On the cultural and theological significance of Constantinople ii, see Daniël Hombergen, The Second Origenist Controversy: A New Perspective on Cyril of Scythopolis’ Monastic Biographies as Historical Sources for Sixth-Century Origenism (Stu-

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Council, Evagrius had come to be viewed with suspicion as a foremost representative of Origenist thought. Evidence of this suspicion comes from a set of three near contemporaneous witnesses. The first two are the Palestinian monk Barsanuphius and his disciple John: in their letter correspondence, the former summarily rejects Evagrius’ writings, while the latter counsels compatriots to read them only with considerable caution, specifically by focusing on teachings most applicable to faithful ascetic practice.17 A third witness is the hagiographer Cyril of Scythopolis: in his Life of Kyriakos, Cyril explicitly excoriates Evagrius’ more speculative ideas—from the pre-existence of rational beings to the restoration of all things (Greek, ἡ ἀποκατάστασις)—which he calls “filthy and irreverent teachings” associated with Origen.18 In the context of such pejorative viewpoints, it is notable that several of the fifteen anathemas issued by the Second Council of Constantinople appear to have been specifically formulated with language echoing that found in Evagrius’ kg.19 This posthumous condemnation at Constantinople ii would have dire consequences. Over the course of the next three centuries, three other church councils—Constantinople iii (680–681), Nicaea ii (787), and Constantinople iv (869)—validated and reinforced the anathemas promulgated at Constantinople ii. Consequently, beginning in earnest during the sixth century and continuing through the ninth century (and beyond), there was a concerted, widespread effort in Byzantine churches and monasteries to suppress and/or destroy Evagrius’ writings. This, again, is the reason why a significant proportion of his work does not survive in Greek, and why the writings that do survive in that language mostly did so because they were transmitted under the name of other authors, especially Nilus of Ancyra and Basil of Caesarea.20 Outside the Byzantine Empire, however, the situation was more fluid. In territories where such conciliar decrees did not pertain—places like Syria, Armenia, and Egypt, where churches had followed a separate path from the Byzan-

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dia Anselmiana 132; Rome: Pontificio Ateneo S. Anselmo, 2001), esp. 21–22; and Casiday, Evagrius, 20–21. Barsanuphius and John, Letters 600–603: ed. P. de Angelis-Noah, F. Neyt, and L. Regnault (sc 451: Paris: Cerf, 2001), 804–814; see the discussion in Casiday, Evagrius, 18. Cyril of Scythopolis, Life of Kyriakos 12–13: ed. E. Schwartz, Kyrillos von Skythopolis (tu 49; Leipzig: J.C. Hinrichs, 1939), 229.32–230.26; trans. Casiday, Evagrius, 19. For a treatment of this hagiographical work in the context of these debates over Origen’s and Evagrius’ respective legacies, see Hombergen, Second Origenist Controversy. A. Guillaumont, “Évagre et les anathématismes antiorigénistes de 553,” Studia Patristica 3.1 (tu 78; Berlin: Akademie, 1961), 219–226; idem, Les Six Centuries des “Képhalaia gnostica” d’Évagre le Pontique (po 28.1; Paris: Firmin-Didot, 1958), 143–159; Hombergen, Second Origenist Controversy, 23. Casiday, Evagrius, 21–23.

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tine church after the Council of Chalcedon in 451—the translation and copying of Evagrius’ writings continued apace. Here, the diligent labors of Syriac translators and scribes proved to be pivotal for the survival of Evagrius’ corpus. In the absence of complete Greek versions, our earliest and most reliable copies are often preserved in Syriac, and (as I will discuss in greater detail below) this is true for the kg as well. For the kg, as well as other Evagrian writings, Syriac copies also served as a crucial basis for adaptations and translations into other languages, most notably Armenian and Arabic.21 The transmission history of the kg is a complicated one. Not one but two versions of the text survive in Syriac, and their existence is an indirect testament to the controversies swirling around Evagrius’ legacy. The Syriac version discovered first (S1) was edited and published by Wilhelm Frankenberg in 1912 based on two manuscript copies—one preserved in the Vatican Library (Vat. syr. 178) and one at the National Library in Berlin (Berlin syr. 37).22 The text of S1 was transmitted as part of two different late ancient and medieval Syriac commentaries: the first by Babai the Great (ca. 551–628), the aforementioned monastic author and celebrated Catholicos in the Church of the East; the second by Dionysios bar Ṣalibi (d. 1171ce), a prolific writer and prominent Syrian Orthodox bishop who served as Metropolitan of Amid in Upper Mesopotamia.23 In his edition, Frankenberg published not only the text of the kg but also Mar Babai’s accompanying commentary as found in the Vatican copy. The second Syriac version (S2), discovered in a single manuscript, was published four and a half decades later by Antoine Guillaumont, who also republished an updated and corrected edition of S1 based on an expanded set of manuscript witnesses (eight in total).24 S1 and S2 were printed in parallel to highlight their differences. In an article co-authored with his wife Claire initially announcing the discovery of S2, and again in the introduction to his edition of the text, Guillaumont put forward a persuasive twofold hypothesis. First, he argued that the more widely attested first version (S1)—the one 21 22 23

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cpg 2, 79–80. Frankenberg, Euagrius Ponticus, at 48–422 (text of S1), 422–471 (supplemental chapters). On Mar Babai the Great, see Sebastian P. Brock, “Babai the Great,” in Gorgias Encyclopedic Dictionary of the Syriac Heritage (Piscataway, NJ: Gorgias, 2011), 49–50; on Dionysios bar Ṣalibi, see Sebastian P. Brock, “Dionysios bar Ṣalibi,” in Gorgias Encyclopedic Dictionary of the Syriac Heritage, 126–127. Antoine Guillaumont, Les six centuries des “Kephalaia Gnostica” d’Évagre le Pontique (po 28.1; Paris: Firmin-Didot, 1958). Guillaumont’s edition of S2 was based on ms London, British Library (formerly in the British Museum), Add. 17167; see also W. Wright, Catalogue of Syriac Manuscripts in the British Museum, Part 2 (London: British Museum, 1871), 676– 678 (no. 743). In a column paralleling the text of S2, Guillaumont also included an updated edition of S1, having earlier published a critical discussion of Frankenberg’s publication:

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initially edited by Frankenberg—was a translation in which certain perceived Origenist elements had been quietly “attenuated.”25 The result was an “expurgated” or “reformed” text, redacted in specific ways to make it more palatable to readers sensitive to certain controversial elements of Evagrius’ theology. Second, and in sharp contrast, Guillaumont argued that the second version (S2), while probably translated later, in fact represented a more faithful rendition of the original Greek, one in which the translator did not engage in such pervasive acts of editorial censorship.26 Thus, S2 has since come to be known as the “unexpurgated” or “unreformed” version of the kg.27 Following the publication of Guillaumont’s edition, the “unexpurgated” version of the kg (S2) has received the bulk of scholarly attention among those interested in reconstructing the original lines of Evagrius’ thought.28 But, in fact, it is the “expurgated” version (S1) that served as the source text for the translation of the kg from Syriac into Arabic (as well as into Armenian), and as such S1 is indispensable for understanding the kg’s later history of reception. Accordingly, I have relied on Guillaumont’s updated edition of S1 as a baseline for establishing a critical text in Arabic. The process of carefully comparing and collating the Syriac and Arabic manuscript witnesses has allowed me to clarify various points of textual convergence and divergence, and thus to document in detail the linguistic operations of Arabic translators as they sought to convert the Syriac text of Evagrius into Arabic for an Egyptian monastic readership.

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The Kephalaia Gnostika in Arabic Translation

While many editions and translations of Evagrius’ works preserved in Greek and Syriac have been published over the past century,29 relatively little atten-

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A. Guillaumont, “Le texte syriaque édité des six centuries d’Évagre le Pontique,” Semitica 4 (1951–1952), 59–66. Antoine and Claire Guillaumont, “Le texte veritable des ‘Gnostica’ d’Évagre le Pontique,” Revue de l’Histoire des Religions 142.2 (1952), 156–205; Guillaumont, Les six centuries, 5. Ibid. See, e.g., the first English translation of S2 by Ilaria L.E. Ramelli, Evagrius’s Kephalaia Gnostika: A New Translation of the Unreformed Text from the Syriac (Writings from the Greco-Roman World 38; Atlanta: sbl Press, 2015). A notable exception is a new translation initiative comprising the Syriac versions and the Armenian text of Evagrius’ Praktikos, Gnostikos, and the Kephalaia Gnostika: see Robin Darling Young, Joel Kalvesmaki, Columba Stewart, Charles Stang, and Luke Dysinger, Evagrius of Pontus, The Gnostic Trilogy (Oxford: Oxford University Press, forthcoming). In addition to the kg editions by Wilhelm Frankenberg and Antoine Guillaumont referenced above, I would highlight here a number of other important text editions and transla-

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tion has been given to the Arabic translation of his oeuvre. In a recent article,30 I discussed the state of the question in detail, highlighting the foundational bibliographical and archival work of Georg Graf, Samir Khalil Samir, and Paul Géhin.31 And yet, despite the immense contributions of these three scholars, only two critical editions of Evagrian works have been published to date: (1) Irénée Hausherr’s 1939 edition Evagrius’ On Prayer (in both Syriac and Arabic); and (2) Paul Géhin’s 2006 edition of three short works In Imitation of Ecclesiastes, the Song of Songs, and Proverbs (included in an appendix to a publication devoted primarily to a Greek manuscript in the Vatican Library).32 Thus, the

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tions: Gösta Vitestam, ed., Seconde partie du traité, qui passe sous le nom de La grande letter d’Évagre le Pontique à Mélanie l’ancienne, d’après le manuscript du British Museum Add. 17192 (Lund: Gleerup, 1964); Paul Géhin, Antoine Guillaumont, and Claire Guillaumont, ed. and trans., Évagre le Pontique: Traité pratique, ou Le moine, 2 vols. (Paris: Cerf, 1971); Michel Parmentier, “Evagrius of Pontus’ Letter to Melania,” Bijdr 46 (1985), 2–38 (repr. in Forms of Devotion, Conversion, Worship, Spirituality, and Asceticism, ed. E. Ferguson [New York: Garland, 1999], 272–309); Paul Géhin, ed., Scholies aux Proverbes (Paris: Cerf, 1987); Antoine Guillaumont and Claire Guillaumont, ed. and trans., Évagre le Pontique: Le gnostique, ou À celui qui est devenu digne de la science (Paris: Cerf, 1989); Paul Géhin, Antoine Guillaumont, and Claire Guillaumont, ed. and trans., Évagre le Pontique: Sur le pensées (Paris: Cerf, 1998); Jeremy Driscoll, trans., Evagrius Ponticus: Ad Monachos (New York: Newman Press, 2003); Robert E. Sinkewicz, trans., Evagrius of Pontus: The Greek Ascetic Corpus (Oxford: Oxford University Press, 2003); Augustine Casiday, Evagrius Pontius, new ed. (London: Routledge, 2006); Fr. Theophanes (Constantine), trans., The Psychological Basis of Mental Prayer in the Heart, Volume 2: The Evagrian Ascetical System (Mount Athos: Timios Prodromos, 2006); David Brakke, trans., Evagrius of Pontus: Talking Back (Antirrhetikos); A Monastic Handbook for Combating Demons (Collegeville, MN: Liturgical Press, 2009); Luke Dysinger, trans., “Evagrius: Praktikos,” http://www.ldysinger.com/Evagrius/01_Prak/00a_start.htm; Luke Dysinger, trans. “Evagrius: Gnostikos (cpg 2431) and Kephalaia Gnostika,” http://​ www.ldysinger.com/Evagrius/02_Gno‑Keph/00a_start.htm; Ilaria L.E. Ramelli, trans., Evagrius’s Kephalaia Gnostika: A New Translation of the Unreformed Text from the Syriac (Atlanta: sbl Press, 2015). Stephen J. Davis, “Evagrius Ponticus at the Monastery of the Syrians; Newly Documented Evidence for an Arabic Reception History,” Heirs of the Apostles: Studies on Arabic Christianity in Honor of Sidney H. Griffith, ed. D. Bertaina, S.T. Keating, M.N. Swanson, A. Treiger (Leiden: Brill, 2019), 349–394. The present introduction also offers important updates on the state of the question regarding Evagrius’ corpus in Arabic. Georg Graf, Geschichte der christlichen arabischen Literatur [= gcal], Volume 1 (Vatican City: Biblioteca apostolica vaticana, 1944), 397–399; Samir Khalil Samir, “Évagre le Pontique dans la tradition arabo-copte,” in Actes du ive congrés copte; Louvain-la-Neuve, 5–10 septembre 1988, ed. M. Rassart-Debergh and J. Ries (Louvain-la-Neuve: Université catholique, 1992), 125–153; Paul Géhin, “La tradition arabe d’Évagre le Pontique,” Collectanea Christiana Orientalia 3 (2006), 83–104. Irénée Hausherr, “Le ‘De Oratione’ d’Évagre le Pontique en syriaque et en arabe,” ocp 128 (1939), 7–71 (Arabic text 21–58); Paul Géhin, “Evagriana d’un manuscript basilien (Vaticanus gr. 2028; olim Basilianus 67),” Le Muséon 109 (1996), 59–85 (Arabic text, 76–78;

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present critical edition of the kg in Arabic is meant to begin to fill a large lacuna in the study of Evagrius’ literary transmission in that language. Until recently, such an edition would have been impossible. In 1944, when Georg Graf issued the first volume of his magisterial Geschichte der christlichen arabischen Literatur, he was able to identify only a single complete copy of the “Chapters of Knowledge” in Arabic, preserved in an eighteenth-century manuscript in the Coptic Patriarchal Library collection in Cairo.33 By 2006, however, this particular manuscript was reported to have been lost or missing for some time.34 As a result, any prospect of producing an edition of the Arabic kg, critical or otherwise, seemed to have reached a dead end. Fortunately, this impasse has proven to be a temporary one. The situation changed with the discovery of two Arabic copies of the kg in the library collection at Dayr al-Suryān (the so-called Monastery of the Syrians) in Wādī al-Naṭrūn, Egypt. In 2013, in cooperation with Bishop Mattāʾus, the abbot of the monastery, and with then head monastic librarian Father Bigoul, I initiated a multi-year project to catalogue the Coptic and Arabic manuscripts at Dayr al-Suryān.35

33

34 35

French translation, 78–81); for an updated edition and critical reassessment, see Stephen J. Davis, “The Biblical and Ascetic Wisdom of Evagrius Ponticus in Arabic: Three Short Words in Imitation of Proverbs, Ecclesiastes, and the Song of Songs,” Le Muséon 136.1– 2 (2023), forthcoming. It should also be noted that two uncritical editions of Evagriana Arabica have also been published in Egypt based on manuscripts in the library at Dayr al-Suryān (the so-called Monastery of the Syrians): see Bishop Samuel, Mayāmir Mār Awaghrīs (Cairo: al-Naʿām li-l-Ṭibāʿah wa-l-Tawrīdāt, 1986; repr. 1999); and Bishop Matāʾus, Taʿālīm Mār Awaghrīs ʿan afkār wa-ḥiyal al-shayāṭīn (Maktabat Dayr al-Suryān; Cairo: Imperial Press, 2008; repr. 2017). Cairo, Coptic Patriarchate ms 622, ff. 147a–177b (1739ce); Graf, gcal 1.398; see also Georg Graf, Catalogue de manuscrits arabes chrétiens conserves au Caire (Studi e Testi 63; Vatican City: Biblioteca Apostolica Vaticana, 1934), 226. In addition to this complete copy from Cairo, Graf (gcal 1.398) also reports on a fragmentary copy of four leaves supposedly from Evagrius’kg, preserved in the Mingana Collection in Birmingham, England (ms Ar. christ. 212); Alphonse Mingana, Catalogue of the Mingana Collection of Manuscripts now in the Possession of the Trustees of the Woodbrooke Settlement, Selly Oak, Birmingham. Volume 3: Additional Christian Arabic and Syriac Manuscripts (Cambridge: W. Heffer and Sons, 1939), 38 (#212). However, Samir Khalil Samir (“Évagre le Pontique,” 139) subsequently identified the text as an excerpt from Maximos the Confessor, Chapters on Love (Capite de caritate) ii.76–100 (cpg 7693; Graf, gcal i.372). Géhin, “La tradition arabe,” 95–96. For early documentation of this work, see Stephen J. Davis, “Cataloguing the Coptic and Arabic Manuscripts in the Monastery of the Syrians: A Preliminary Report,” Studia Patristica 92 (2018), 179–185; idem, “Evagrius Ponticus at the Monastery of the Syrians”; idem, “Manuscripts, Monks, and Mufattishīn: Digital Access and Concerns of Cultural Heritage in the Yale Monastic Archaeology Project,” in Ancient Manuscripts in DigitalCulture: Visualisation, Data Mining, Communication, ed. C. Clivaz, D. Hamidović, and

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These two linguistic corpora comprise around 1000 volumes, organized into eight main genre classifications: (1) Bible (kutub muqaddasah); (2) Coptic Language Resources (lughah qibṭiyyah); (3) Commentaries (tafāsīr); (4) Canons (qawānīn); (5) Theology (lāhūt); (6) Ascetic Discourses (nusukiyyāt); (7) Mayāmir (subdivided into mayāmir siyariyyah and mayāmir waʿẓiyyah, i.e. Saints’ Lives and Sermons); and (8) Liturgy (ṭuqūs). The first six of these classifications have already been catalogued en toto. Together they fill four published volumes.36 The last two classifications, each containing larger numbers of manuscripts, will fill at least four additional catalogue volumes when completed. It was in the course of this work that the two copies of the kg were identified, catalogued, and edited for publication.37 These two Arabic copies of the kg at Dayr al-Suryān are preserved in two different manuscripts within the Ascetic Discourses (nusukiyyāt) section of the library. In what follows, I will provide a comprehensive material description of both manuscript witnesses, including shelf numbers and volume contents, dimensions and layout, condition of cover and pages, dates and histories of provenance (based on colophons and endowments), and evidence for the work of scribes, patrons, restorers, and readers. The first Arabic copy of the kg is preserved in Dayr al-Suryān ms 177.38 Measuring 16×12cm, the manuscript is bound in an old brown leather cover, which

36

37

38

S. Savant (Digital Biblical Studies 3; Leiden: Brill, 2019), 70–83; idem, “Marginalia Coptica et Arabica: Traces of Scribes, Patrons, Restorers, and Readers in the Biblical Collection at the Monastery of the Syrians (Dayr al-Suryān),” in Two Millennia of Coptic Culture: Proceedings of the Eleventh International Congress of Coptic Studies, Claremont Graduate University, California, July 25–30, 2016 (Leuven: Peeters, 2022), 1–17. Stephen J. Davis, Catalogue of Coptic and Arabic Manuscripts in Dayr al-Suryān. Volume 1: Coptic and Arabic Biblical Texts; Coptic Language Resources, including Biblical Lexica (csco 677, Subsidia 139; Leuven: Peeters, 2020); Stephen J. Davis, with contributions by R.N. Marcos, S. Moawad, T.C. Schmidt, and Cyril V. Uy ii, Catalogue of Coptic and Arabic Manuscripts in Dayr al-Suryān. Volume 2: Arabic Commentaries and Canons (csco 678, Subsidia 140; Leuven: Peeters, 2021); Stephen J. Davis and Mark N. Swanson, Catalogue of Coptic and Arabic Manuscripts in Dayr al-Suryān. Volume 3: Arabic Theology (csco 694, Subsidia 143; Leuven: Peeters, 2022); Stephen J. Davis and Mark N. Swanson, Catalogue of Coptic and Arabic Manuscripts in Dayr al-Suryān. Volume 4: Arabic Ascetic Discourses (csco 697, Subsidia 145; Leuven: Peeters, 2022). ms 177 (= ds Arabic Ascetic 24), ff. 57b, 57bisa–b, 58a–60b, 60bisa, 60terb, 61a–115b (= Copt. 54b–55b, [56a–59a, 60b], 61a–115b); ms 184 (= ds Arabic Ascetic 31), ff. 150b–183b (Copt. 2253b–2583b). Dayr al-Suryān ms 177 (= ds Arabic Ascetic 24), ff. 57b, 57bisa–b, 58a–60b, 60bisa, 60terb, 61a–115b (= Copt. 54b–55b, [56a–59a, 60b], 61a–115b). The manuscript also bears an older shelf number of 86 Theology (Lāhūt). For a fuller description, see Davis, Catalogue, 145– 149 (= ds Arabic Ascetic 24).

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is now very worn with abrasions at the corners and edges. The cover is tooled with a thick, double-lined, rectangular border, bisected with a tooled X. Eight medallion stamps are located at the corners and along the edges of the rectangular border, with four more along the arms of the X and one at its center, totaling thirteen. The front and back inside boards are lined with pages reused from another Arabic manuscript and glued upside down in relation to the contents of the volume: they contain part of the Parable of the Prodigal Son (Luke 15:16–24) and Jesus’ teaching about the narrow door (Luke 13:25–30). The frontmatter (ff. i–iv) consists of other reused manuscript folia from a copy of the Book of Acts, oriented sideways/perpendicular to the rest of the manuscript contents; the backmatter (ff. 137–143) contains an assortment of other reused pages, including sections from the Gospel of John and Book of Acts taken from the same manuscript as the frontmatter. The manuscript binding is loose, with some separation at the spine inside the boards and between quires, with stitching visible. Some folia are stained, and there is evidence for later attempts to reinforce page edges near the spine with small strips of paper applied with glue. The writings of two authors, John Saba and Evagrius, occupy the bulk of the volume, and the logic of their pairing at the beginning of the manuscript seems to relate to a scribal consideration of genre—namely, their shared production of Kephalaia Gnostika, transmitted in Arabic under the title, Ruʾūs al-maʿrifah (“Chapters of Knowledge”). John Saba—also known as John of Dalyatha, but referred to in the Dayr al-Suryān collection as “The Spiritual Elder” (al-Shaykh al-rūḥānī)—composed his Kephalaia Gnostika in Syriac in the eighth century, modeling it after Evagrius’ literary precedent.39 The Arabic translation in ms 177 preserves only chapters 3–7 of that work, which occupy the first fifty-five folia in the manuscript.40 Evagrius’ kg immediately follows and is preserved in its entirety, along with sixty-six supplemental chapters presented in two sections but numbered in sequence and attributed to the same author (discussed in more detail below).41 The rest of the manuscript contains three shorter pieces: a brief work On Praying to the East attributed to Basil of Caesarea,42 a sermon (maymar) On Silence by Isaac the Syrian (i.e. Isaac of Nineveh),43 and a final, 39

40 41 42 43

On John Saba/John of Dalyatha, see Anton Baumstark, Geschichte der syrischen Literatur mit Ausschluß der christlich-palästinensischen Texte (Bonn: A. Marcus und E. Webers Verlag, 1922), 225–226; and B. Colless, “Yoḥannan of Dalyatha,” in Gorgias Encyclopedic Dictionary of the Syriac Heritage, ed. S.P. Brock et al., 441–442. Dayr al-Suryān ms 177 (= ds Arabic Ascetic 24), ff. 1b–55a (= Copt.). The six books of the kg proper occupy folia 57b, 57bisa–b, 58a–60b, 60bisa, 60terb, 61a–104a. The supplemental material is found on folia 104a–115b. Dayr al-Suryān ms 177 (= ds Arabic Ascetic 24), f. 119a–b (= Copt.). Dayr al-Suryān ms 177 (= ds Arabic Ascetic 24), ff. 121b–131a (= Copt.).

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anonymous work On the Economy of Our Lord Jesus Christ in the Salvation of Adam from the Captivity of Satan.44 In ms 177, there are three scribal hands in evidence. The primary hand was responsible for copying the three longest works in the manuscript: John Saba’s kg, Evagrius’ kg, and a sermon On Silence by Isaac the Syrian. Two other later hands were responsible for On Praying to the East attributed to Basil and for the final (anonymous) work On the Economy of Our Lord Jesus Christ, respectively.45 The primary scribe who copied Evagrius’kg wrote in a small-to-medium naskh script characterized by bold, thick black ink strokes. His letter spacing was somewhat inconsistent and occasionally cramped. The area of writing and number of lines per page (12.5–13.0×9.0–9.5cm; 14–18 lines/page) also show considerable variation. The scribe inserted Coptic cursive chapter numbers throughout the body of the work. While these sigla are consistently written with red ink across the first fourteen and a half folia (ff. 57b–70a), beginning on folio 70b they are predominately written in the same black ink as the surrounding text. In the margins, the scribe has also added numerous notes with corrections and/or alternative readings (a feature I will discuss further below). As in the case of the chapter numbers, these notes are rendered in red ink up through folio 70a, but they subsequently are written in black ink and appear less frequently. A single colophon is preserved, written by the same primary scribal hand at the end of John Saba’s Kephalaia Gnostika and extending over two full folia. It contains an extended discourse addressing a certain Yūḥannā in the secondperson singular and mentioning a well-known saying in the Apophthegmata Patrum containing warnings about how the presence of boys in monasteries portended the desertion of churches in Scetis (Wādī al-Naṭrūn).46 The statement concludes with the following petition: 44 45

46

Dayr al-Suryān ms 177 (= ds Arabic Ascetic 24), ff. 132a–136a (= Copt. 132a–[136a]). The second hand responsible for copying the text attributed to Basil is characterized by slightly smaller letters written in a thicker, more smudgy black ink. The third hand, responsible for copying the last work in the volume, exhibits even smaller lettering, written in bold, thick strokes, with more cramped spaces between letters and lines. Neither of these later scribes employed red ink. Both maintained larger areas of writing on the page (14–14.5 × 11–11.5 cm; 14.5–15.5 × 11–11.5 cm), with smaller margins. While the second hand averaged around the same lines per page (15–18) as the primary scribe, the cramped spacing of the third hand accommodated significantly more lines per page (19–21). Cf. Apophthegmata Patrum, Isaac 5: pg 65.225; trans. Benedicta Ward, The Sayings of the Desert Fathers: The Alphabetical Collection (Kalamazoo, MI: Cistercian Publications, 1975), 100. For a discussion of this saying, see also Caroline T. Schroeder, “Queer Eye for the Ascetic Guy? Homoeroticism, Children, and the Making of Monks in Late Antique Egypt,” Journal of the American Academy of Religion 77.2 (2009), 333–347, esp. 333–334.

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13 ‫كلمن قرأ يذكر الذي نقله من‬ ‫السر ياني إلى العر بي أن يحمله الرب بجميع‬ ‫المواهب بشفاعة القديسين آمين‬ ً‫ولر بنا المجد دائما أبد ًا سرمديا‬

Whoever has read [this text], may he remember the one who translated it from Syriac to Arabic, that the Lord may bear him up in all [spiritual] gifts through the intercession of the saints. Amen. To our Lord be the glory, forever and ever, world without end.47 The scribe does not identify himself by name, but the local reference to Scetis in the colophon after John Saba’s kg would suggest that the scribe was probably a monk at Dayr al-Suryān (or one of the other monastic communities in the area). When he requests prayers of remembrance for “the one who translated it from Syriac to Arabic,” he is probably referring to the aforementioned Yūḥannā, probably another monk in Wādī al-Naṭrūn. Indeed, at the end of chapter three of John Saba’s kg, this same figure is identified as “the saint and most excellent priest, the hermit, Anbā Yūḥannā” and is credited with excerpting, abridging, and translating the work. The colophon does not contain a date, but the type of paper used for the original folia and a waqf-statement endowing the manuscript to Dayr al-Suryān give clues to its premodern production. The manuscript leaves are of thick Middle Eastern stock with no watermarks: a survey of definitely dated manuscripts in the collection using this type of paper confirms that 78.6% were copied before the year 1680.48 The waqf-statement in question was written by Metropolitan Sāwīrus, a well-known abbot of Dayr al-Suryān from the sixteenth century.49 This official endowment, written after the short work attributed to Basil and before Isaac’s sermon, was probably contemporaneous with the assemblage of the manuscript contents in their current configuration.50 It therefore 47 48

49

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Dayr al-Suryān ms 177 (= ds Arabic Ascetic 24), ff. 55a–56b. For a discussion, see Stephen J. Davis, “The Arabic Canons of the Holy Father Anbā Shenoute: Introduction, Text, and Translation,” in The Rediscovery of Shenoute: Studies in Honor of Stephen Emmel, ed. A. Boud’hors, with the assistance of D. Brakke, A. Crislip, and S. Moawad (Louvain: Peeters, 2022), 219–284, at 221. Dayr al-Suryān ms 177 (= ds Arabic Ascetic 24), f. 121a. Another waqf-statement is recorded earlier in the manuscript (f. 57a), immediately after the colophon discussed above: it is only partially preserved, but it follows a recognizable formula and also endows the manuscript to Dayr al-Suryān. The complicated foliation of ms 177 (= ds Arabic Ascetic 24) gives further evidence that

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should serve as a terminus ante quem for the volume’s dating. The Arabic translation of Evagrius Ponticus’kg would have been produced at an earlier point in time, probably in the fourteenth or fifteenth century ce. The second Arabic copy of the kg is preserved in Dayr al-Suryān ms 184.51 Measuring 24.5× 16cm, the manuscript was bound in a well-worn red leather cover that is now completely detached from the spine. The main body of the manuscript shows some separation between quires, with various loose pages. There is evidence for an early modern attempt at restoration involving the use of clear tape and strips of paper to reinforce pages along their inside edges along the spine. Remnants of writing on the strips suggests that they were reused from other manuscripts. The contents of the manuscript consist of miscellaneous ascetic discourses, divided into three sections. The surviving systems of Coptic cursive foliation indicates that these three sections originally derived from three separate manuscripts, which were later bound together in one unified volume and repaginated with a consecutive sequence of Arabic folio numbering. The first section (ff. 1a–72b; = Copt. [2]a–73b) contains teachings (taʿālīm), commandments (waṣāyā), sayings (aqwāl), discourses (kalām), and letters (rasāʾil) attributed to five different authors—Isaiah [of Scetis], John of the Thebaid, Stephen of the Thebaid, Isaac [the Syrian], and Macarius the Great. The second section (ff. 73b–115b; = Copt. [12]b–432b) bears a different sequence of Coptic cursive folio numbers. It contains an abridged collection of stories from the Garden [of the Monks], a well-known collection of miscellaneous ascetic teachings by the five above-mentioned authors and other ascetic luminaries (e.g. Antony, Barsanuphius, Simeon Stylites, John Saba, Palladius, Pachomius, Ephrem, and Serapion). The third section (ff. 116a–184b; = Copt. 1913a–2593b), with yet another system of Coptic cursive foliation, contains writings by John Saba (i.e. John of Dalyatha) and Evagrius Ponticus. The writings of John Saba consist of treatises 3–7 from his own Kephalaia Gnostika (Ruʾūs al-maʿrifah, “Chapters of Knowledge”) and his letter correspondence with his brother, a monk at the Coenobion Monastery. These are followed by Evagrius Ponticus’ Kephalaia Gnostika (likewise, Ruʾūs al-maʿrifah, “Chapters of Knowledge”). As in the case of ms 177, the

51

it was a composite of more than one earlier manuscript. For example, the repetition of folio number 57 (f. 57, f. 57bis) at the beginning of Evagrius’ kg, suggests that it and John Saba’s kg, while penned by the same scribe, originally came from two different paginated manuscripts, which were later combined in the present volume along with the sections copied by the two other scribes mentioned above. Dayr al-Suryān ms 184 (= ds Arabic Ascetic 31), ff. 150b–183b (Copt. 2253b–2583b). For a fuller description, see Davis, Catalogue, 179–185 (= ds Arabic Ascetic 31).

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core material from the kg in ms 184 is accompanied by supplemental chapters (Sa), likewise numbered sequentially, and transmitted under the heading, “Also by him from the Chapters of Knowledge.”52 This end of the manuscript is incomplete, however, breaking off at the beginning of chapter 62. The remainder of that chapter and all of chapters 63 to 66 are missing. I will discuss this supplemental material in more detail later in this introduction. For ms 184, at least two principal scribal hands are in evidence. The first scribal hand (ff. 8–115; = Copt. [2]–432b) seems to have been responsible for copying the first two sections of the manuscript—namely, the initial series of works by Isaiah [of Scetis], John of the Thebaid, Stephen of the Thebaid, Isaac [the Syrian], and Macarius the Great, as well as the Garden [of the Monks]. Toward the beginning of the manuscript, the scribe’s hand is clearly rendered with medium-sized letters and rounded well-spaced strokes; later, however, the letters temporarily become more rushed and cramped in spacing before returning to more fluidly shaped letter forms. Given this orthographic variation, it is possible that more than one scribal hand was involved in the production of these sections. In the third section of the manuscript, another scribal hand (ff. 116–184) was responsible for copying the writings of John Saba and Evagrius Ponticus. This scribe’s writing is characterized by medium-sized letter forms with a more vertical orientation, as well as a more abundant use of red ink for headings and punctuation dots. Four red dots, arranged in the shape of a cross, are used to mark divisions between chapters. Chapter numbers, also in red ink, are inserted not in the body of the text, but in the outer margins. In comparison to ms 177, the copyist of Evagrius’ kg in ms 184 was more sparing in his marginal corrections and commentary, although when he inadvertently omitted material and then discovered his error after the fact, he typically used red ink to add the missing section in the outside margin of the page. It should be noted that the more recent replacement folia at the beginning of the manuscript (ff. 1–7) feature a tertiary scribal hand. The square, smallto-medium-sized letters are recognizable and belonged to the late-eighteenthcentury monastic librarian, Yūḥannā al-Fayyūmī, whose restoration work is in evidence throughout the collection and who may have been responsible for unifying the three formerly independent sections into a single bound volume, producing what is now Dayr al-Suryān ms 184. In its present state, this manuscript unfortunately lacks any surviving colophons, and thus the original scribes remain anonymous to us. Nonetheless,

52

ms 177, f. 104a.

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a series of five waqf-statements provide some chronological context for the volume’s history in the Dayr al-Suryān collection. Three of them are recorded on two facing pages at the end of first section of the manuscript (ff. 72b– 73a). The first of these three waqf-statements (f. 72b) was written by a monk named Yūḥannā, who identifies himself as holding the office of khādim at the Monastery of Saint Macarius in Wādī al-Naṭrūn. He indicates that he endowed (the first part of) the manuscript to another monk named Ibrāhīm al-Suryānī. In the right margin he adds the date: the month Abīb in the year am 1204 [= 1488 ce]. This means that the first scribe had to have copied his portion of the manuscript at some point before this date. A second waqf-statement on the facing page (f. 73a) reiterates that the manuscript was transferred from its owner (Yūḥannā) into the possession of Ibrāhīm, who in this case is called al-Suryānī al-Mashriqī and is identified as having been ordained as a priest. A third waqfstatement, written on the same page, was penned by a monk named Qiryāqus, who also identifies himself as holding the office of khādim at Dayr al-Suryān. Qiryāqus indicates that manuscript was endowed to Dayr al-Suryān by the aforementioned Ibrāhīm—identified here as al-qummuṣ Ibrāhīm al-Rūmānī (= Mashriqī)—after the latter’s death. The statement warns that anyone who attempts to remove the manuscript from the monastery would meet the dire fate of Judas Iscariot and is dated to 20 Baramūdah, am 1209 (1493ce), five years after the first endowment.53 Two more waqf-statements are recorded on a single folio (f. 150a) in the third section of the manuscript, immediately after the writings of John Saba and before the writings of Evagrius. The first of the two (and the fourth waqf overall) indicates that the original manuscript containing these writings was endowed to the Church of the Martyr Mārī Jirjis (St. George) at al-Maḥallah al-Kubrā (a city in the Egyptian Delta) and includes warnings against anyone who might try to remove it from the church, invoking the judgments that came upon both Simon Magus and Diocletian after their respective misdeeds. The second waqf-statement on that page (and the fifth overall) confirms that the manuscript was later endowed to Dayr al-Suryān, either prior to or at the time when the three sections were united into a single volume. The evidence for the volume’s history of ownership and endowment suggests that the copy of Evagrius Ponticus’ Kephalaia Gnostika in ms 184 was produced not in Wādī alNaṭrūn but in the Delta. Copied in the fourteenth or fifteenth century ce, it was subsequently transferred to the Dayr al-Suryān where it was assembled with the other contents of the volume as currently constituted. 53

A later reader interpreted the date incorrectly and wrote the year [am] 1203 in ballpoint pen above the Coptic numerals.

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Text Critical Methodology and the Relationship between mss 177 and 184

To produce the present critical edition of Evagrius’kg in Arabic, I have utilized both Dayr al-Suryān manuscripts (mss 177 and 184). As stated earlier, the expurgated Syriac text (S1) clearly served as the basis for the translation of Evagrius’ kg into Arabic. Therefore, I have collated the two surviving Arabic copies in ms 177 and 184 in relation to Guillaumont’s updated text of S1, using his edition to help identify preferred readings. A close examination of the two Arabic witnesses confirms that ms 177 usually provides readings that more closely correspond to the wording of S1—this despite the fact that it was almost certainly produced after ms 184. Thus, I have selected ms 177 as my base text for this critical edition. Wherever Dayr al-Suryān ms 184 attests divergent readings, I have documented those variants in my notes. There are, however, numerous examples of where Dayr al-Suryān ms 184 preserves readings that more closely correspond to S1, and in such cases I mark the variant readings in ms 177 in the apparatus. Finally, there are also various instances where one or both Arabic copies differ somewhat from Guillaumont’s established text of S1. Sometimes these differences reflect variant readings already attested in Syriac, and in such cases I cite the individual Syriac manuscripts that attest such divergent readings. One important distinguishing feature of ms 177 is what I would describe as the “text-critical sensibility” of its scribe, whose copy of the kg is replete with corrections of errors and the recording of glosses and alternative readings in the margins. The contrast with ms 184 is striking. While the scribe of ms 177 marks fifty-eight (58) chapters with corrections and sixty-four (64) with marginal glosses—in each case over 10% of the total chapters in the kg—the scribe of ms 184 only marks corrections in four (4) chapters and provides marginal glosses in two (2). Such interventions in ms 177 are especially concentrated in the early chapters of the kg. Books 1 and 2 feature forty-seven (47) chapters with corrections—thirty-four (34) and thirteen (13), respectively—while books 3–6 account for only eleven (11) altogether.54 Likewise, in the case of chapters featuring marginal glosses or alternative readings, books 1 and 2 have forty-one (41) examples—nineteen (19) and twenty-one

54

Chapters with corrections in ms 177: Arabaic kg i.1, 2, 3, 4, 6, 8, 10, 11, 12, 14, 16, 20, 23, 24, 25, 26, 28, 31, 36, 38, 39, 41, 43, 44, 47, 49, 50, 61, 69, 74, 77, 82, 85, 88; ii.4, 6, 24, 29, 30, 31, 43, 49, 55, 73, 77, [83], 85; iii.9/10, 10/11, 48; iv.10, 17; v.11/11–12, 42/43, 68; vi.7, 46/47, 72/73. Chapters with corrections in ms 184: Arabic kg i.19, 23, 24; vi.60/61.

18

introduction

(21), respectively—while the remaining books have just over half that number (23).55 The profuse corrections and glosses in ms 177 suggest that its scribe probably intended to produce a copy of the kg suitable for reference and study by his fellow monks (although he seems to have flagged somewhat in his attention to this purpose as his project progressed). At the same time, his marginal insertions also provide invaluable evidence related to the textual transmission of Evagrius’ work in Arabic. For instance, it is clear that the scribe of ms 177 relied primarily on an earlier Arabic translation that differed at various points from the vocabulary attested in ms 184. But a close study of his marginal commentary also reveals that a substantial portion of the corrections and glosses in ms 177 match readings attested in ms 184—thirty-four (34) in total, with thirty-two (32) of them occurring in Books 1 and 2.56 This strongly suggests that, in addition to his primary Arabic Vorlage, the scribe of ms 177 also had access to and made use of ms 184, especially early on in his work. What are the implications for understanding the kg’s history of transmission from Syriac into Arabic? While the available information about the Arabic text tradition is limited, we can tentatively infer the following relationships.

55

56

Chapters with marginal glosses or alternative readings in ms 177: Arabic kg i.25, 28, 38, 39, 41, 43, 45, 46, 47, 49, 50, 55, 60, 62, 64, 66, 70, 83, 91; ii.3, 10, 11, 13, 14, 15, 18, 21, 23, 25, 26, 27, 32, 38, 45, 46, 47, 50, 58, 64, 74, 90; iii.10/11, 12/13, 17/18, 20/21, 31/32, 33/34, 57, 61; iv.2, 31/32, 75/78; v.32/33, 37/38, 53/54, 58; vi.2, 6, 19/20, 21/22, 31/32, 50/51, 60/61, 63/64. Chapters with marginal glosses or alternative readings in ms 184: Arabic kg iv.61/65; v.85. Chapters with corrections or glosses in ms 177 that match the text of ms 184: Arabic kg i.4, 10, 16, 28, 38, 39, 43, 44, 45, 46, 47, 49, 50, 55, 60, 61, 62, 64, 66, 69, 70, 74, 77, 85; ii.2, 6, 10, 11, 13, 14, 15, 25, 43, 45, 47, 49; iii.20/21; iv.10.

introduction

19

In this reconstruction, ms 177 principally relies on a primary Arabic Vorlage (A1) that bears a rather close relationship to the expurgated Syriac text (S1). By contrast, ms 184 probably relies on an intermediary Arabic copy (A2) that at points diverged a bit more from S1 and A1. This was the case, even though ms 184 was copied earlier than ms 177. To complicate matters, however, the scribe of ms 177 also seems to have had access to ms 184 (indicated here by the line with dashes), as evidenced by the content of his various marginal glosses and corrections. In summary, judging by the somewhat limited evidence available to us, we may conclude that the kg’s history of translation and transmission in Arabic was far from a linear process. Both extant copies would have traced their roots to a common Arabic Vorlage (A1) but diverged from one another at points in vocabulary and syntax. ms 184 was copied earlier but seems to have relied on an intermediary copy with variant readings (A2). ms 177 bore a more direct relation to that primary Arabic Vorlage, but it was copied later, and its scribe used ms 184 in making corrections and marginal notations to his text.

5

The Supplemental Chapters: Evidence for an Evagrian Miscellany

The supplemental chapters preserved at the end of the kg (after the sixth Cento or “Hundred”) constitute an important aspect of the kg’s transmission history in(to) Arabic. As such, they deserve further commentary. In his edition of the Syriac kg, including both the unexpurgated version (S2) and an updated edition of the expurgated text (S1), Guillaumont does not discuss this material, due to his primary text-critical focus on S2 and his interest in “the determination of original readings” (la détermination des leçons originales).57 Wilhelm Frankenberg, however, included a supplemental section of sixty additional chapters in his original edition of S1.58 This material was preserved as part of Mar Babai’s commentary on S1 in ms Vat. syr. 178, a manuscript Frankenberg deemed as especially reliable and “correct” (richtige).59 The second manuscript on which Frankenberg relied—ms Berolin. syr. 37, a copy of Dionysios bar Ṣalibi’s commentary on S1—did not include these supplemental chapters, but they are also attested in three other Syriac manuscripts currently

57 58

59

Guillaumont, Les six centuries, 14. Frankenberg, Euagrius, 422–471. For a study of this corpus in Syriac and Armenian, see also Joseph Muyldermans, “Évagre le Pontique. Les Capita cognoscitive dans les versions syriaque et arménienne,” Le Muséon 47 (1934), 293–296. Frankenberg, Euagrius, 2.

20

introduction

preserved in London: (1) British Library, Add. 14578; (2) British Library, Add. 12167; and (3) British Museum, Add. 7190.60 All three originally hailed from the Dayr al-Suryān library, which raises questions about a possible genealogical relationship. Could either of the two Arabic copies of the kg have been produced locally in Wādī al-Naṭrūn, perhaps based on one or more of these Syriac manuscripts? As noted in the apparatus to my edition, the two Arabic copies exhibit numerous close correspondences to readings attested in British Library Add. 14578. This is especially the case with ms 177, where such a local provenance is, I think, probable. With respect to the second Arabic translation (ms 184), however, the evidence for the volume’s endowment history suggests that it was probably copied in the Delta and then later transferred to Dayr al-Suryān. In the end, despite a number of suggestive correspondences, there is not enough evidence to prove (or disprove) direct dependence.61 In this introduction and in my critical edition and translation, I refer to the supplemental chapters in Syriac by the siglum Sa or ‫سأ‬. It is from such a Syriac Vorlage that the additional Arabic chapters in Dayr al-Suryān mss 177 and 184 were translated, but the Arabic crucially diverges from the Syriac at different points. Not all of the Syriac chapters are transmitted, and extra chapters not found in the Syriac are included in the Arabic copies.62 In fact, this supplemen-

60

61

62

The first two of these manuscripts were catalogued by William Wright, Catalogue of Syriac Manuscripts in the British Museum, Part 2 (London: British Museum, 1871), 445–449 (Add. 14578 = cat. no. 567) and 789–793 (Add. 12167 = cat. no. 795). The third is preserved as part of the Rich Collection, the Syriac holdings of which have only been partially catalogued: see J.R. Fawcett Thompson, “The Rich Manuscripts,” The British Museum Quarterly 27.1/2 (1963), 18–23. For a close analysis of this “repertory” of Evagrian works in Syriac, see Paul Géhin, “En marge de la constitution d’un repertorium Evagrianum Syriacum, quelques remarques sur l’organisation en corpus des oeuvres d’Évagre,” Parole de l’Orient 35 (2010), 285–301, esp. his documentation of the contents of Add. 14578 on pp. 296–299, and the synoptic chart comparing manuscript contents on pp. 300–301. The preparation of the present critical Arabic edition of the kg has provided the opportunity to update and fill out this complicated transmission history in more detail: see the “Key to the Supplemental Chapters” in the backmatter of this book. For examples where one or both Arabic copies show specific correspondence to readings attested in British Library Add. 14578, see Arabic kg i.22, 33; iii.66; iv.29–30, 52/55, 64/68, 73/76, 75/78; v.11/11–12, 18/19, 53/54, 71, 76, 80; vi.20/21, 31/32, 66/67, 80, 90. Three of these cases where a variant reading in ms 177 exclusively matches a variant reading in British Library Add. 14578. While it is possible that the scribe of ms 177 could have had access and made reference to this Syriac copy, there simply is not enough information available about the Arabic transmission of the text to make a definitive argument to this effect. The numbering systems also do not correspond throughout. Chapters 1–34 in the Arabic correspond to Sa 1–34; chapter 35 corresponds to Sa 35–36; chapters 36–37 correspond

introduction

21

tal material in Arabic provides important new evidence for the transmission of four other Evagrian works associated with Evagrius.63 The first source is Evagrius’ Skemmata, or Reflections (cpg 2433), indicated in this edition by the siglum R.64 In Arabic, chapters 1–23 and 26–40 are drawn from this source. Chapters 1–5 correspond to R 1–5; chapters 6 and 7 correspond to R 6 (a–b); chapters 8–23 correspond to R 7–22; chapters 26–34 correspond to R 23–31; chapter 35 corresponds to R 32–33; chapters 36–37 correspond to R 34–35; chapter 38 corresponds to R 36–37; and chapters 39–40 correspond to R 38–39. The second source is Evagrius’ On Thoughts (cpg 2450), indicated in this edition by the siglum T.65 In Arabic, chapters 24–26 are drawn from this source and correspond to T 38–40, but chapter 26 also shares material with Evagrius’ Reflections (R 23). Joel Kalvesmaki has suggested that On Thoughts probably represents a later anthology of Evagrian writings and that the sequence attested in the Arabic, including the overlap at chapter 26, may indicate that chapters 24–25 (= T 38–39) were originally part of the Evagrius’ Reflections as well but dropped out at some point in the text’s history of transmission.66 The third source is Evagrius’ Disciples of Evagrius (cpg 2483), indicated in this edition by the siglum D.67 In Arabic, chapters 41–50 are drawn from this source. Chapters 41–42 correspond to D 191–192; chapters 43–44 correspond to D 218–219; chapter 45 corresponds to D 193; chapters 46–48 correspond to D 220–222; and chapters 49–50 correspond to D 194–195.

63 64

65 66 67

to Sa 37–38; chapter 38 corresponds to Sa 39–40; chapters 39–40 correspond to Sa 41–42; chapter 42 corresponds to Sa 43; and chapters 46–48 correspond to Sa 58–60. All sixty-six supplemental chapters are preserved in ms 177, while the copy in ms 184 is incomplete at the end, breaking off after the first word in chapter 62. For a full accounting, see also the “Key to the Supplemental Chapters” included at the end of this volume. Evagrius Ponticus, Skemmata, or Reflections (cpg 2433): ed. J. Muyldermans, Evagriana, Extrait de la revue Le Muséon 44, augmenté de: Nouveaux fragments grecs inédits (Paris: Paul Geuthner, 1931), 369–383; trans. Robert E. Sinkewicz, Evagrius of Pontus: The Greek Ascetic Corpus (Oxford: Oxford University Press, 2003), 210–216. Evagrius Ponticus, On Thoughts (cpg 2450): ed. Antoine Guillaumont, Claire Guillaumont, and Paul Géhin, sc 438 (Paris: Cerf, 1998); trans. Sinkewicz, Evagrius, 136–182. Joel Kalvesmaki, per litt., January 31, 2022. Evagrius Ponticus, Disciples of Evagrius (cpg 2483): ed. and trans. Muyldermans, “Évagre le Pontique. Les Capita cognoscitive,” 89–93; see also P. Géhin, sc 514 (Paris: Cerf, 2007), 23, 277–280. Muylderman’s edition begins with an unnumbered section (= [Prologue]) followed by nine chapters (#1–9). Géhin identifies these as a group of ten individual chapters, labeling them S9–18 and identifying them with Disciples (D) 191–192, 218–219, 193, 220–222, 194–195. My thanks again to Joel Kalvesmaki (per litt., January 30, 2022) for his help in identifying this source.

22

introduction

The fourth source is the Evagrian work On Perfection, indicated in this edition by the siglum P.68 In Arabic, chapters 51–66 are drawn from this source. Chapters 51–55 correspond to P 1–5; chapter 56 corresponds to P 6–7; chapters 57–58 correspond to P 8–9; and chapters 59–66 correspond to P 10–17. In his Clavis Patrum Graecorum (cpg), Mauritius Geerard marked the attribution of this work to Evagrius as dubious or spurious, but more recently Joel Kalvesmaki has proposed that its inclusion among other authentic works of Evagrius in these Arabic copies might prompt a reassessment of its authorship.69 In any case, this new manuscript evidence for these supplemental chapters in Arabic considerably expands our understanding of the history of transmission for Evagrian writings translated in that language.70 It also helps expand our philological knowledge about the work of Egyptian monastic translators and how they took on the challenge of translating Evagrius into Arabic, and it is to this topic that I now turn.

6

The Task of Translating Evagrius: Toward a Language of Ascetic Contemplation in Arabic

A close examination of the two Arabic copies of the kg reveals both shared and divergent patterns in how they render key Syriac vocabulary terms in Arabic. One shared pattern worth highlighting is their common tendency to translate the generic Syriac word 焏‫ܘܬ‬狏‫“( ܐܝ‬existence”) by the more nuanced Arabic term ‫“( أزلية‬existence from eternity”).71 By contrast, the manuscripts differ in their preferred terms applied to the future and the end of all things. With respect to final judgment, ms 177 prefers the term ‫حكم‬, while ms 184 chooses ‫دينونة‬, a direct cognate to the Syriac 焏‫ܕܝܢ‬.72 Similarly, in referring to what is determined

68 69 70 71

72

Evagrius Ponticus, On Perfection (cpg 2476): ed. and trans. Muyldermans, “Évagre le Pontique. Les Capita cognoscitive,” 97–106. Mauritius Geerard, Clavis Patrum Graecorum, vol. 2 [Turnhout: Brepols, 1974], 95; Joel Kalvesmaki (per litt., December 29, 2021). For a recent assessment, see again my article, “Evagrius Ponticus at the Monastery of the Syrians.” Arabic kg i.3, 35; iii.73; iv.58/62, 77/80; v.61; vi.78. A similar usage has been noted in the ninth-century Syro-Arabic paraphrase, Doxography of Pseudo-Ammonius iv.1 and xi.2: ed. Ulrich Rudolph, Die Doxographie des Pseudo-Ammonios: Ein Beitrag zur neuplatonischen Überlieferung im Islam (Stuttgart: F. Steiner, 1989), 36 and 45; Alexander Treiger, “From Dionysius to al-Ġazālī: Patristic Influences on Arabic Neoplatonism,” Intellectual History of the Islamicate World 9 (2021), 189–236, at 222–224. Arabic kg iii.18/19, 38/39, 48; v.16/17, 23/24; vi.42/43.

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23

to happen in the future (i.e. “what is to come”), ms 177 typically opts for ‫المزمع‬ while ms 184 employs the term ‫العتيد‬, a term that bears a more direct lexical relationship to its Syriac equivalent (焏煟‫ܝ‬狏‫)ܥ‬.73 In either case, the result is an Arabic ascetic/theological discourse that is more richly imbued with a sense of temporality, inclusive of what came before time and what will come after. There are also places where the two copies diverge in vocabulary related to the role of the mind/intellect, choice/will, and signification/intention. Thus, while ms 184 consistently renders the Syriac noun 焏‫ ܗܘܢ‬as ‫“( عقل‬intellect”) the translation in ms 177 sometimes opts for the near synonym ‫“( ذهن‬mind”).74 When it comes to discussions of choice/will, ms 177 regularly translates the Syriac noun 焏‫ ܨܒܝܢ‬by the Arabic term ‫اختيار‬, while ms 184 translates it with ‫إرادة‬.75 The former connotes a discrete act (“choice”); the latter implies a wider volitional disposition (“will”). A divergence in vocabulary is also evident regarding the way that language “intends” or “signifies” meaning. Here, the Syriac term 焏‫ ܢܝܫ‬is translated alternatively as ‫“( علامة‬sign, signification”) in ms 177 and ‫غرض‬ (“intention, purpose”) in ms 184, with some inconsistencies and variations.76 Finally, other marked divergences between the two copies give evidence for the emergence of a Christian Arabic technical vocabulary of ascetic contemplation, albeit one in which certain terminology was still in considerable flux. One example pertains to the concept of contemplation itself. The unexpurgated Syriac text (S1) renders the Greek word for contemplation (θεωρία) with the transliterated form 焏‫ ܬܐܘܪܝ‬or the occasional variant form 爿‫ܬܐܘܪܝ‬. This practice continues in Arabic where a couple of different spellings were applied: ‫ تااور ية‬and ‫تااور يا‬. (In the present critical edition, the spelling is standardized to ‫تآور ية‬.) Thus, for monastic readers of both Arabic manuscripts, the central concept of “contemplation” as an ascetic discipline would perhaps have been received as a somewhat cryptic, technical term. But there are also several places where the Arabic translation in ms 184 diverges by opting for a native Arabic noun—‫“( تصو ّر‬conceptualization”)—in place of ‫تآور ية‬.77 In a couple of cases, the translation in ms 184 has ‫“( تصو ّر الثالوث المقدس‬the contemplation of the Holy Trinity”), where ms 177 has simply ‫“( الثالوث المقدس‬the Holy Trinity”) as found in ms 177.78 On two occasions, instead of using the noun ‫“( تآور ية‬contemplation”), 73 74 75 76 77

78

See Arabic kg ii.26; iv.38/40, 39/41; vi.22/23, 88. See, for example, Arabic kg ii.13, 15, 45; iii.27/28. Arabic kg ii.85; iii.80; iv.59/63, 62/66; vi.42/43. Arabic kg iii.27/28, 33/34, 48, 87/87a; iv.21/21–22, 22/23, 24/25, 67/71; v.66. Arabic kg iii.43, 87/87a; iv.67/71; v.6, 32/33, 41/42, 42/43, 56, 57, 58, 60, 62, 73, 90/93; 6.34/35. Only in one instance (Arabic kg iv.8) do both ms 177 and ms 184 opt for ‫تصو ّر‬ instead of ‫ تآور ية‬to render the Syriac 焏‫ܬܐܘܪܝ‬. Arabic kg iii.72 and iv.77/80.

24

introduction

ms 184 pairs these two nouns in a genitive (iḍāfah) construction (‫تصو ّر التآور ية‬, “the conceptualization of contemplation”).79 Here we perhaps get a hint of a more differentiated hierarchy of knowledge, in which the act of “contemplation” (‫ )تآور ية‬bears a primary relationship to the divine nature, whereas act of “conceptualization” (‫ )تصو ّر‬is directed secondarily to the knowledge produced by the act of “contemplation” itself. Two other examples illustrate further how such Christian Arabic translators began producing and standardizing technical vocabularies related to Evagrius’ vision of contemplative discernment and integrity. On this subject, the first key Arabic term to consider is the word ‫إفراز‬, which conveyed a double meaning of both “discernment” and “differentiation” (insofar as acts of “differentiation” were understood to be foundational for acts of contemplative “discernment”). While ‫ إفراز‬is featured as a translation of the Syriac 焏‫ܪܫܢ‬熏‫ ܦ‬in both Arabic copies, there are occasions where one or the other copy opts for the cognate form ‫فرز‬ or the plural ‫إفرازات‬.80 One finds greater differentiation, however, in the translation of verbal and adjectival forms. While the translator of ms 177 varied his usage, sometimes opting for the verb ‫“( يفرق‬distinguishes”) or the adjectives ‫ مفترق‬or ‫“( مفترد‬distinguished” or “distinct”), his counterpart in ms 184 tended to remain more consistent in his selection of words based on the ‫ز‬-‫ر‬-‫ ف‬root, including the verb ‫“( يفرز‬discerns” or “distinguishes”) and the adjectives ‫مفترز‬ and ‫“( مفروز‬distinguished” or “distinct”).81 A second key term (or set of terms) relates to the translation of the Syriac noun 焏‫ܬ‬熏‫ܬܩܢ‬, which conveyed the “state of uprightness” (i.e. “integrity”) understood to be the felicitous outcome of the monastic’s life of contemplation. In contradistinction to my earlier discussion of ‫“( تآور ية‬contemplation”) and ‫تصو ّر‬ (“conceptualization”), here it is ms 184 that most frequently employs an Arabic cognate form (‫تقانة‬, “integrity”), while ms 177 chooses a native Arabic equivalent (‫استقامة‬, “integrity”).82 But, to underscore the way that the use of such terminology varied, there are also cases where both copies use the cognate forms ‫ تقانة‬or ‫ اتقان‬to convey the same meaning.83 79

80 81 82 83

Arabic kg iii.43 and iv.90/93. For other places where ms 184 used the noun ‫ تصو ّر‬where ms 177 does not have the equivalent, see Arabic kg iv.62/66. For three uses of ‫ تصو ّر‬as a verb form, see Arabic kg iii. 31bis/33; iv.8; v.59; for one use of the adjectival form ‫متصو ّر‬, see v.63. In two cases (v.59 and v.63), ‫ تصو ّر‬/‫ متصو ّر‬and ‫ نظر‬/ ‫ ناظر‬are used as equivalents in the two copies. The verbal phrase ‫“( صو ّر بالعقل‬to image in the intellect”) is attested once in the Arabic version of Evagrius’ On Prayer 66: ed. Hausherr, “De Oratione,” 36. See Arabic kg ii.82, 83; iii.22/23, 38/39; v.64, 69. Arabic kg iii.19/20, 36/37, 38/39, 48; v.28/29, 71. Arabic kg iii.17/18, 20/21, 62; iv.28/29, 56/60; v.11/11–12. Arabic kg v.39/40, 43/44, 53/54.

introduction

25

These divergences and variations illustrate the challenges and struggles experienced by Arabic translators in producing a language of ascetic contemplation in that language, one that sought to do full justice to Evagrius’ technical (and often allusive) vocabulary. The two Arabic copies of the kg that survive in the library at Dayr al-Suryān demonstrate that, from the late medieval to early modern period, such a technical linguistic repertoire was still emergent and as-yet-uncodified. The role that the translation of Evagrius’ kg played in this process is a subject worthy of deeper study beyond the context of this critical edition.84 For the time being, it is my hope that this edition and translation of the “Gnostic Chapters” in Arabic will serve as a foundational resource for advancing our knowledge of how early Christian texts of ascetic guidance came to be transmitted in the Arabic-speaking world. 84

In a directed reading course conducted in the spring of 2021, four PhD students at Yale University—David Baldi, Dominique Sirgy, Hannah Stork, and Ramona Teepe—made significant initial strides toward producing a technical glossary of Arabic terminology in Evagrius’kg, which I hope will eventually find its way to publication. I am especially grateful to them and extend my thanks for their insights on the vocabulary discussed above, especially ‫( أزلية‬Stork), ‫( دينونة‬Sirgy), ‫ عتيد‬and ‫( مزمع‬Teepe), ‫( ذهن‬Stork), ‫ اختيار‬and ‫إرادة‬ (Stork), ‫( تصو ّر‬Teepe), ‫( فرز‬Baldi), ‫ فرق‬and ‫( فرد‬Stork), and ‫( تقانة‬Teepe).

A Note on Editorial and Translational Methods As mentioned in the Introduction, this critical edition is based on two Arabic manuscripts (Dayr al-Suryān mss 177 and 184), each of which shows a certain variation from the other and from their Syriac Vorlage. ms 177 usually conforms somewhat closer to the expurgated Syriac text (S1) edited by Guillaumont, and therefore it serves as my primary textual witness. There are many places, however, where ms 184 presents better readings and thus is used instead as the basis for producing my critical text. The footnotes to the Arabic edition are used to document variant readings in that language, as well as the relationship of the Arabic witness to the Syriac edition, including both the critical text of S1 and attested Syriac variants. Readers will note that, instead of using an abbreviated system of references in the footnote apparatus to the Arabic text, I have opted for a somewhat more elaborated style, which has allowed me to identify more clearly to readers both differences and correspondences between the two Arabic copies. In text critical work, there is a tendency to foreground the text of the critical edition itself, while relegating variant readings to an almost impenetrable system of sigla in the apparatus. The result, all too often, is a “dematerialized” text, one in which the material idiosyncrasies of manuscripts are obscured in favor of presenting an almost seamless, univocal critical product. As the principal cataloguer of the manuscript collection at Dayr al-Suryān, I have a desire to cut across this grain in my own methodical commitments as an editor. In formatting this critical edition of Evagrius’ Kephalaia Gnostika in Arabic, I have wanted to make sure that the materiality of mss 177 and 184 are not lost in the shuffle. With this in mind, throughout the footnotes to the Arabic critical text I make observations about orthography and scribal practice, including variant spellings, errors that ended up affecting the text’s history of transmission, and marginal corrections and comments added by the scribes. I also frequently juxtapose divergent sections of text for comparison, along with English translations of such variant readings, in order better to facilitate readers’ engagement with the primary language, and by extension with the manuscripts themselves, and to call attention to instances of source-based (i.e. Syriacizing) and reader-based (i.e. Arabizing) translational choices. Where the two Arabic manuscripts diverge slightly in vocabulary, as in cases where they employ two different words with similar meanings, I have sometimes used two English synonyms to signal this fact, although there are also times when a single, common translation is warranted. Whenever I do not supply translations for variant readings in the footnotes, it can be assumed that there is no substantial difference to mark in its meaning.

© koninklijke brill nv, leiden, 2023 | doi:10.1163/97890045397

a note on editorial and translational methods

27

Above all, my translation of the Arabic is meant to balance considerations of readability and accessibility on the one hand, and linguistic nuance on the other. Part of the challenge of striking this balance in translating Evagrius’ writings relates to the fact that his theological and ascetic language would have struck late ancient and medieval readers (not just us moderns) as rather technical, even to the point of being obfuscating for the purpose of prompting reflection and further inquiry into its deeper meaning for cultivating encounters with the divine. This would have been even more the case in Arabic, where translators sometimes struggled to comprehend and capture the gist of the Syriac on which their translations were based, and where the language of translation is often non-standard. In the face of such challenges, previous translators of Evagrius’ works into modern languages have established a certain set of standard specialized terms meant to signal technical vocabulary, and I try to be as consistent as possible in following such patterns at various turns, in order that my translation might help mark linguistic correspondences with the the kg in Syriac and with Evagrius’ other writings preserved in both Greek and Syriac. Common examples in English include nouns like “intellections” (‫أفهام‬, i.e. “understandings”) and “corporeal substances” (‫أجسام‬, which sometimes functions as a synonym but at other times is differentiated from ‫أجساد‬, “bodies”). Other examples include adjectives like “impassible” (‫عدم آلام‬, i.e. “without suffering”) and verb phrases like “to be susceptible to” (‫يقبل‬, i.e. “to receive” or “to be receptive to”). In the footnotes to my edition and translation, I occasionally offer commentary on such nuances in word usage and meaning. At the end of this volume, I also include an extensive index of Arabic terms for reference. To avoid redundancies and clutter, I differentiate the purpose of the footnotes to my English translation from those accompanying the Arabic text. The footnotes to my translation typically do not track variant readings in the Arabic text. Instead, their content serves two primary purposes. First, as indicated above, they sometimes elucidate linguistic or theological details in Arabic to which English readers would not otherwise have access, such as the use of puns and other forms of word play, or vocabulary that is notably inflected with Islamic forms of theological discourse. Second, they identify the numerous biblical quotations and allusions found throughout the text, which may also be found in an index of biblical citations at the end of the volume.

Evagrius Ponticus’ Kephalaia Gnostika: An English Translation of the Arabic Text

∵ Manuscripts 1. Dayr al-Suryān ms 177 (= ds Arabic Ascetic 24), ff. 57b, 57bisa–b, 58a–60b, 60bisa, 60terb, 61a–115b (= Copt. 54b–55b, [56a–59a, 60b], 61a–115b) 2. Dayr al-Suryān ms 184 (= ds Arabic Ascetic 31), ff. 150b–183b (Copt. 2253b– 2583b)

‫ب[ بسم الاب والابن والروح القدس الاله الواحد‬١٥٠ .١٨٤ \ ‫ب‬٥٧ .١٧٧]

‫بمعونة الرب نبتدئ بكتب رؤوس المعرفة الذي للقديس انبا أوغر يس الرب يرحمنا بصلاته آمين‬

1‫المائة الأولة‬

.‫ ليس لها ضد‬3‫ الأول ليس له ضد لأجل أنه هو بأزليته‬2‫ الصلاح‬.١

.‫ والمركبين هم بالجسد فالمضاددة هي بالمخلوقين‬4‫ المضاددة هي في المركبين‬.٢

‫ل فيهم وكيف‬ ّ ‫ كل طبع ناطق هو خليقة معقولة والله وحده هو العقل إلا أنه ما ينقسم بالذي هو حا‬.٣ ‫ل‬ ّ ‫ الذي هو حا‬5‫ل بهم بالأقانيم‬ ّ ‫ل بهم أعني مثل الصنعة بالصانع ما خلا أنه حا‬ ّ ‫يعرف الله بالذي هو حا‬ .‫فيهم‬

1 This heading is inserted vertically in the right margin in ms 177, f. 57b. 2 In ms 177, f. 57b, above the word ‫الصلاح‬, the scribe has written the letter ‫( خ‬for ‫ )خطأ‬and then the two words, ‫الخـير الجود‬, which seem to be presented here as two alternatives or synonyms for ‫الصلاح‬. 3 ms 184, f. 150b: ‫“( بأزليته صلاح والازلية‬in its existence from eternity (it is) good, and its existence from eternity has no opposition”). Here and elsewhere, the Arabic noun ‫“( أزلية‬existence from eternity”) is used to translate the Syriac word 焏‫ܘܬ‬狏‫“( ܐܝ‬existence”; Guillaumont, Les six centuries, 16). 4 In ms 177, f. 57b, the phrase ‫ في المركبين‬has a red cross written above it and in the right margin the scribe has written the letter ‫ خ‬and then the phrase ‫ في المركب‬in red ink. 5 In ms 177, f. 57b, the scribe initially wrote ‫“( بالقنوم‬in [his] hypostasis/personal substance” or “hypostatically”) first and then struck through the word with red ink before writing ‫بالاقانيم‬ (“in [his] hypostases/personal substances”). In the expurgated Syriac text (S1; Guillaumont, Les six centuries, 16), the equivalent term is rendered in adverbial form (狏‫ܡܐܝ‬熏‫ܩܢ‬, “hypostatically, substantially”).

Book 1 In the name of the Father, the Son, and the Holy Spirit, One God. With the help of the Lord, let us begin with the Chapters of Knowledge, by Saint Anbā Evagrius. May the Lord have mercy on us through his prayers. Amen. The First Hundred 1. The first good has no opposition because in its existence from eternity it has no opposition. 2. Opposition exists in composite things, and composite things have their existence in the body. Thus, opposition exists in created beings. 3. Every rational nature is an intelligible creature, and God alone is the intellect, except that he is indivisible in those he indwells. How is God known in those he indwells? I mean, it is like the art in the artisan, except that he indwells them by means of [his] hypostases6 that indwell them.

6

Or, “personal substances.”

‫‪Critical Edition and Translation of the Arabic Text‬‬

‫‪32‬‬

‫‪ .٤‬كل شي خرج من العدم إلى الوجود إما ان يكون قابل المضاددات ]‪٢٥٧ .١٧٧‬أ[ أو من‬ ‫المضاددات اتكون‪ 7‬إلّا أنه ليس كل قابل المضاددات او من المضاددات اتكون معهم‪ 8‬يرتبط‪.‬‬

‫‪ .٥‬الاوائل لا يلدن ولا يولدن‪ 9‬وأما الوسطانيين يلدن و يولدون‪10.‬‬

‫‪ .٦‬بالشبه‪ 11‬نحن شيئ ًا آخر نحن وآخر هو الذي بنا وآخر الذي به نحن فواحد هو الذي به نحن وذاك‬ ‫الذي به هو هو‪ 12‬الذي به نحن‪.‬‬

‫‪ .٧‬إذا ارتفع من الوسط شي هو مجتمع يرتفع أيضا ًالعدد ]‪١٥١ .١٨٤‬أ[ وإذا ارتفع هذا يكون واحد‬ ‫الذي هو بنا والذي به نحن‪.‬‬

‫‪ .٨‬إذا افترق‪ 13‬الذي به نحن أولد لهذا الذي به نحن وإذا اختلط الذي هو بنا رفع من الوسط شي هو‬ ‫بالعدد يفرقنا‪.‬‬

‫‪ .٩‬إذا صرنا بالذي هو هو ننظر حقيقته مثلما هو وإذا صرنا بالذي ليس هو نلد ما ليس هو وإذا ارتفع‬ ‫من الوسط هذا الذي به نحن لم يعود أن يكون ما ليس هو‪.‬‬

‫اتكون ‪; Guillaumont, Les six centuries, 18). In place of‬ܐܬܩܝ‪Following ms 184, f. 150b (cf. S1: 爟‬‬ ‫‪ (“are”).‬تكون ‪(“is composed”), ms 177, f. 57bisa, has‬‬ ‫‪ but then later wrote‬معهم ‪. The scribe of ms 177, f. 57bisa, originally wrote‬بهم ‪ms 184, f. 150b:‬‬ ‫‪ as an alternative above the line in red ink.‬بهم‬ ‫‪.‬يولدون ‪ms 184, f. 150b:‬‬ ‫‪.‬لم يلد ولم يولد ‪Cf. Qurʾān 112:3:‬‬ ‫‪ (“comparison,‬ܦ‪熏‬ܚܡ‪ (“likeness, analogy”) translates the Syriac 焏‬شبه ‪Here, the Arabic word‬‬ ‫‪metaphor”; Guillaumont, Les six centuries, 18).‬‬ ‫‪ but then‬به هو هو ‪. The scribe of ms 177, f. 57bisa, originally wrote‬هو به هو ‪ms 184, f. 150b:‬‬ ‫‪marked the first two words with small red crosses.‬‬ ‫‪The scribe of ms 177, f. 57bisa, wrote a red cross above this word, probably because he‬‬ ‫‪.‬ܐܬܦ‪煟‬ܫ ‪thought it was written in error. In S1 (Guillaumont, Les six centuries, 18), the verb is‬‬

‫‪7‬‬ ‫‪8‬‬ ‫‪9‬‬ ‫‪10‬‬ ‫‪11‬‬ ‫‪12‬‬ ‫‪13‬‬

Book 1

33

4. Everything that has come into existence from nothing either is susceptible to things in opposition or is composed of things in opposition, except that not everything susceptible to things in opposition or composed of things in opposition will become bound to them. 5. The first principles do not generate and are not generated, but the mediating beings generate and are generated. 6. In an analogy, we are (said to be) something else. One thing is that which exists in us, and another thing is that in which we exist. But (both) that in which we exist and that in which exists that in which we exist are one.14 7. When something assembled is removed from the midst, the number is also removed. When this thing is removed, that which exists in us and that in which we exist become one. 8. When that in which we exist is differentiated, it generates that in which we exist. When that which exists in us is mixed, it removes from the midst something that distinguishes us in number. 9. When we come to exist in that which exists, we will perceive its true nature, just as it is. But when we come to exist in that which does not exist, we will generate what does not exist. When that in which we exist is removed from the midst, what does not exist no longer exists.

14

“That in which we exist” is probably the ὁ ἀιών, i.e. “the temporal system of human history,” while “that in which exists that in which we exist” probably refers to “the eternity of God” (Ramelli, Evagrius’s Kephalaia Gnostika, 8).

34

Critical Edition and Translation of the Arabic Text

‫ب[ ومنهم اضداد أفهام الطبائع ومنهم‬٢٥٧ .١٧٧] ‫ منهم مضاددين لعمل الوصايا‬15‫ الشياطين‬.١٠ 17.‫ في اللاهوت لأجل أن معرفة خلاصنا من هذه الثلاثة ينقام‬16‫اضداد التكلم‬

‫ في العالم الـكوني يملـكوا هم الذين بأجسام عمالة تحت‬18‫ كل الذين اقتنوا الآن أجسام روحانية‬.١١ .‫النير في العالم المزمع يملـكوا‬

.‫ وواحد هو أيضا ًالذي بالوساطة هو في الكل‬19‫ واحد هو الذي ليس له وسيط‬.١٢

‫ ومنهم بالع َطَلة‬22‫ عمل الروح ومنهم من اقتنا العمل والتآور يا‬21‫ من اقتنا تآور ية‬20‫ من الناطقين‬.١٣ .‫و بالمداينة مضبوطين‬ 15

16 17 18

19

20 21

22

Following ms 184, f. 151a. The scribe of ms 177, f. 57bisa, originally wrote ‫ من الشياطين‬but then crossed out ‫ من‬with two parallel vertical red lines. His initial phrasing may be an example of where he was adhering too closely to the syntax of the corresponding chapter in S1 (Guillaumont, Les six centuries, 20), which begins 焏‫ܘܢ ܕܫܐ̈ܕ‬煿‫( ܡܢ‬Guillaumont, Les six centuries, 20). The Arabic ‫ التكلم‬translates the Syriac ‫ ~( ̈ܡܠ‬Greek, οἱ λόγοι; “words [of divinity]”) (Guillaumont, Les six centuries, 20). ms 184, f. 151a: ‫الثلاث تنقام‬. The scribe of ms 177, f. 57bisa, has written a red cross above this word and in the margin has written the letter ‫ خ‬and an insertion, only partially preserved, which ends with the letters ‫ ـبعة‬or ‫ـيعة‬, probably ‫بطبيعة‬. The expurgated Syriac text (S1; Guillaumont, Les six centuries, 20) has 焏‫ ̈ܕܘܚܢ‬焏‫ܫܡ‬熏̈‫ܓ‬, which corresponds to ‫أجسام روحانية‬. The scribe of ms 177, f. 57bisb, has written a cross in black ink above this word and in the margin has written ‫]بالوسـ[ـاطة‬. The first half of the correction is lost due to the fact the edges of the pages were cut for the purposes of preservation/rebinding at a subsequent point in the history of the manuscript. The Arabic ‫ ;الناطقون‬translates the Syriac ‫ ~( ܡܠ̈ܝܠ‬Greek, οἱ λογικοί; Guillaumont, Les six centuries, 22). The Greek word θεωρία is typically transliterated into Syriac as 焏‫ܬܐܘܪܝ‬, or alternatively as 爿‫ܬܐܘܪܝ‬. In Arabic, it is usually written beginning with a tāʾ and two alif s (a pattern attested in both ms 177 and ms 184), sometimes with a tāʾ marbūṭah ending (‫ )تااور ية‬and sometimes with a long alif ending (‫)تااور يا‬, as is the case later in this line. Occasionally, however, it is written with a thāʾ (‫ )ثااور ية \ ثااور يا‬or with an initial tooth without pointing. Throughout this edition, I standardize the spelling to ‫تآور ية‬, or alternatively ‫تآور يا‬. The Arabic noun ‫ تااور يا‬or ‫( تااور ية‬standardized in the edited text here to ‫ تآور يا‬or ‫)تآور ية‬ corresponds to the Syriac 焏‫( ܬܐܘܪܝ‬S1; Guillaumont, Les six centuries, 22), both of which a transliterations of the Greek word θεωρία.

Book 1

35

10. Some demons stand in opposition to doing the commandments, some oppose the intellections of natures, and some oppose speaking about divinity, because the knowledge of our salvation is constituted by these three (things).23 11. All those who now possess spiritual bodies rule in this universe. Those who are yoked to practicing bodies24 will rule in the world to come. 12. One is he who has no intermediary. One also is he who, through mediation, exists in all.25 13. Some rational beings have acquired the contemplation of the practice of the Spirit, some have acquired practice and contemplation, and some are checked by restraint and judgment.

23

24 25

Ramelli (Evagrius’s Kephalaia Gnostika, 13) notes that Evagrius’ demonology maps on to the threefold structure of knowledge within his anthropology: ethics, physics, and metaphysics. Lit. “in bodies practicing under the yoke.” I.e. “the entirety.”

36

Critical Edition and Translation of the Arabic Text

‫ بذلك الذي هو قائم عليها تنظر و بتآور ية معرفة الحق كل هؤلاء تجد‬26‫ كل واحدة من الصنائع‬.١٤ .‫لأجل أن بجميعهم ر بنا بالحكمة خلق‬

.[‫أ‬٥٨ .١٧٧] ‫ ارتفعوا الأر بعة ترتفع أيضا اً لخمسة وإذا ارتفعوا الخمسة لم ترتفع معهم الأر بعة‬27‫ إذا‬.١٥

‫ تأخر عن الأر بعة‬29‫ب[ والذي‬١٥١ .١٨٤] 28‫ الذي تأخر عن الخمسة ليس يتعوق عن الار بعة‬.١٦ .‫خ ُلي أيضا ًمن الخمسة‬

‫ضل بنا الذي هو بنا تفضل بنا الشي الذي به نحن وهكذا الفضيلة تكثر حتى ذاك الشي الذي‬ ّ ‫ إذا تف‬.١٧ .‫هو ليس يعود يسمى بالحيل‬

32‫ ميراث القديسين الشي الذي هو ضد الأول هو علة الثاني وعمل هذا‬31‫ العمل والغفران‬30‫ صنعة‬.١٨ .‫هو الميراث ميراث الذين للضّد هم‬ 26

27 28

29

30

31 32

The scribe of ms 177, f. 57bisb, has written a cross in black ink above this word and in the margin has written two words, one above the other, which are only partially preserved because the page edges have been cut for the purpose of preservation/rebinding. The first of the two words may be reconstructed as ‫]الأ[عمال‬. The second word is not legible. ms 184, f. 151a: ‫واذا‬. ms 184, f, 151a: ‫الذي تعوق عن الخمسة ليس يتأخر عن الأر بعة‬. In ms 177, f. 57bisb, above the verb ‫تأخر‬, the scribe has written a cross in black and ‫“( خ أقرر‬Error: I determine”), followed by the word ‫تعوق‬. Later in the same line, above the verb ‫يتعوق‬, the scribe has again written ‫“( خ أقرر‬Error: I determine”) followed by the word ‫يتأخر‬. In ms 177, f. 57bisb, ‫ الذي‬appears as the last word on the first line and then is written again as the first word in the second line. This mistaken repetition of the word is not reproduced in the text above. The edited text of S1 (Guillaumont, Les six centuries, 24) has 焏犯‫“( ܥܒ‬end, limit,” i.e. telos), but four Syriac manuscripts (B, C, E, and R), as well as the Armenian version, preserve a variant reading (焏煟‫ܥܒ‬, “doing, performance, practice”) that corresponds more closely to the Arabic noun ‫“( صنعة‬performance/doing”). In the Arabic text, the word ‫“( الغفران‬forgiveness”) represents a misreading of the Syriac form 焏‫ܢܩ‬熏‫“( ܫ‬torment”; Guillaumont, Les six centuries, 24) as 焏‫ܒܩ‬熏‫“( ܫ‬forgiveness”). The edited text of S1 (Guillaumont, Les six centuries, 24) has 焏‫ܗ ܕܗܢ‬犯‫“( ܘܥܒ‬the end/limit of this”), but two Syriac manuscripts (C and R), along with the Armenian version, preserve a variant reading (焏‫ܗ ܕܗܢ‬煟‫ܘܥܒ‬, “the doing/practicing of this”) that corresponds more closely to the Arabic phrase ‫“( وعمل هذا‬the practicing/doing of this”).

Book 1

37

14. Each of the arts is seen in the one who attends to it. Through contemplation of the knowledge of the truth, you will find all these things, because our Lord “created all of them in Wisdom.”33 15. When the four are removed, the five will also be removed. When the five are removed, the four will not be removed with them. 16. That which has been held back from the five has not been withheld from the four, and that which has been held back from the four has also been withdrawn from the five. 17. When that which exists in us is graciously disposed toward us, the thing in which we exist is also graciously disposed toward us. In this way, virtue increases until that thing which exists is no longer named by artifices. 18. The performance of practice and forgiveness34 constitute the inheritance of the saints. Whatever stands in opposition to the first is the cause of the second. Practicing this is the inheritance, the inheritance of those who face opposition.

33 34

Psalm 104:24 (lxx/Peshitta 103:24). S1: “torment” (焏‫ܢܩ‬熏‫ ;ܫ‬Guillaumont, Les six centuries, 24). On this divergence from the Syriac, see the corresponding footnote to the Arabic text.

38

Critical Edition and Translation of the Arabic Text

.‫ طبائع المخلوقين ومعرفة الواحد هو معرفة الذي هو وحده‬35‫ معرفة الرابعة هي معرفة أفهام‬.١٩

38‫ بنا وحدهم حينئٍذ ذاك الشي المفهوم من الفاهم‬37‫ الكائنات إذا ما هم تمكنوا‬36‫ كل كلام‬.٢٠ .‫وحده يفُ هم مثلما كتب أن السماء والأرض يزولان وكلامي لا يزول‬

‫ منهم داخل النفس ومنهم خارج النفس‬39‫ أفكار الصالحـين ثم وأفكار الشرور التي لا للاستعمال‬.٢١ .‫ب[ خارج منها ما يمكن أن يوجدوا‬٥٨ .١٧٧] ‫ وأما الشرور الذين هم بالحقيقة شرور‬40‫وجدوا‬

‫ فقط بل و يهر بون من حاسيتنا لأنه ما يشبه ذاك المزاج‬41‫ أجسام الشياطين اللطيفة اقتنوا الظلمة‬.٢٢ ‫لمزاج أجساد المحسوسين وإذا ما أرادوا أن يظهروا لأناس يشبه جسد المحسوسين يظهروا ما خلا‬ .‫أجسادهم اللطيفة ليس يظهروها‬

35

36 37

38 39 40 41

In ms 184, f. 151b, the scribe originally omitted the word ‫ أفهام‬but then wrote a thin black line from that point in the text toward the right margin, where he wrote the ‫( أفهام‬also in black ink). The Arabic ‫“( كلام‬speech, discourse, word[s]”) translates the Syriac ‫“( ̈ܡܠ‬words” [~ Greek, λόγοι]; Guillaumont, Les six centuries, 24). ms 184, f. 151b: ‫( تكنوا‬sic). Here, the scribe of ms 184 probably miscopied the verb ‫تمكنوا‬ (“reside”) by omitting the letter mīm. The scribe of ms 177, f. 58a, after initially writing ‫( تمكنوا‬thus, “when they alone reside in us”), went on to provide alternative readings in red ink both above the line and in the left margin, in each case marking those variants with the letter ‫خ‬. Above the line, he wrote ‫“( حلوا‬reside, dwell”) as a first alternative. In the left margin, he wrote ‫“( صاروا‬come to be, come to dwell”) as a second alternative. The expurgated Syriac text (S1; Guillaumont, Les six centuries, 24) has 爯‫ܟ‬犯‫“( ܢܫ‬remain”), which is closer to the reading in ms 177. ms 184, f. 151b: ‫العارف‬. Cf. S1 (Guillamont, Les six centuries, 24; 焏狏‫ܠ ܚܫܚ‬, “useless”). In place of ‫“( لا للاستعمال‬useless”), ms 184, f. 151a, has ‫[“( ليس لها وجود أصلي‬that] have no fundamental existence”). The reading of this verbal form follows ms 184, f. 151b. The scribe of ms 177, f. 58a, seems to have written ‫وجدون‬. Both ms 177 and ms 184 share this reading of ‫“( الظلمة‬darkness”). In his edition of S1, Guillaumont (Les six centuries, 24) has 焏‫ … ܘܐܣܟܝܡ‬焏‫ܢ‬熏‫“( ܓ‬color … and form”), but he notes that two Syriac manuscripts (D and R) have the variant reading, 焏‫ܬ‬熏‫ ܕܐܘܟܡ‬焏‫ܢ‬熏‫“( ܓ‬color of black”). The first of those two manuscripts (D = London, British Library [formerly British Museum], Add. 14578), was copied in the sixth or seventh century ce and contains a note that indicates that it was previously held at Dayr al-Suryān.

Book 1

39

19. Knowledge of the fourth is knowledge of the intellections of the natures of created beings. Knowledge of the One is knowledge of him who alone exists. 20. When all words42 of existent beings alone reside in us, then what is understood will be understood only by the one who understands, just as it was written, “The heavens and the earth will pass away, but my words will not pass away.”43 21. As for thoughts of good things and thoughts of evils that are useless, some are inside the soul, and some are outside the soul. But, with regard to the evils that are truly evils, it is not possible for them to exist outside (the soul). 22. The insubstantial bodies of demons only acquire darkness, but they flee from our sensory perception, for (their) composition44 does not resemble the composition of the bodies of sensory beings. When they want to appear to people, they appear (in a way) resembling the body of sensory beings, except for the fact that they do not reveal their insubstantial bodies.

42 43 44

Or, “discourse.” Matthew 24:35; Mark 13:31; Luke 21:33. Lit. “mixture.”

40

Critical Edition and Translation of the Arabic Text

‫أ[ ولهؤلاء حسن ًا يعرفون‬١٥٢ .١٨٤] ‫ أفهام أقوال الكائنات الأرضية هم ينعتوا بالخـيرات الأرضية‬.٢٣ ‫الملائكة القديسين مثل كلمة التاقوعية ملائكة الله صالحات الأرض يأكلون مثلما كتب أن خبز‬ ‫ ومن الناس ما‬45‫الملائكة أكله الإنسان يعني أقوال الأفهام الذين هم في الأرض ومنهم للناس عرفوا‬ 46.‫هو منهم عرفوا‬

.١٧٧] ‫ الحبة وأيضا ًالـكمال بقوة يخفا بالقابلين وإن هذه هي هكذا‬47‫ إن كان السنبلة بقوة تخفى‬.٢٤ ‫أ[ ليس هي هي الحبة والشي الذي هو بها ولا السنبل ولا الشي الذي بالحبة هو هو العشب المحيط‬٥٩ ‫ أيضا ًسبلة إلا الآن الحبة ليس هي بالسبل‬48‫بالسنبل وسبلة هذه الحبة أيضا ًسبلة ولو صارت الحبة‬ 49.‫وسبلها أخذت إذا تعر ّت من السبل هي الحبة ولا أيضا ًسبلها تقبل‬

‫ العادم‬52‫ النفس يلتمسون أو الجزء‬51‫ يغر بلونا إمّا قوة نطقية‬50‫ الذين بالتجارب ير يدون أن‬.٢٥ .‫ الذي بها يجاهدوا أن يأخذون أو للجسد أو كل حياطة الجسد‬53‫الأوجاع‬

45

At this point, both manuscripts have a scribal insertion in red. ms 177, f. 58b, has the word

‫ نسخة‬written in red before the next word. ms 184, f. 152a has the letter ‫ خ‬written in red 46 47

48

49 50 51 52 53

above the line. The final phrase, ‫“( ومن الناس ما هو منهم عرفوا‬but some were not known among the people”), is not found in S1 (cf. Guillaumont, Les six centuries, 26). ms 184, f. 152a: ‫تخبئ‬. The scribe of ms 177, f. 58b, originally wrote ‫ تحفى‬but then marked the word with a red cross above the line and added a correction or alternative reading, which later was partially covered by a strip of paper pasted to the page edge to reinforce it as part of a subsequent restoration effort. It may be tentatively reconstructed as ‫تخفى‬. In ms 177, f. 59a, above the verb ‫صارت‬, the scribe wrote ‫ تكون‬in red ink as an alternative. In ms 184, f. 152a, the scribe initially omitted ‫ ولو … الحبة‬but then marked the omission with a red cross and wrote the phrase ‫ ولو تكون الحبة‬in the left margin. The final clause in Arabic, ‫“( ولا أيضا ًسبلها تقبل‬and the ears do not become receptive again”) is not attested in S1 (Guillaumont, Les six centuries, 26). The scribe of ms 184, f. 152a, omits ‫أن‬. Above the phrase ‫قوة نطقية‬, the scribe of ms 177, f. 59a, has written the word ‫ عقل‬in red ink. In both manuscripts, the last two letters of this word are written without pointing as follows: ‫( الجرو‬i.e. ‫)الجزؤ‬. In the edition of the expurgated Syriac text (S1; Guillaumont, Les six centuries, 28), there is a divergence of readings at this point. While Guillaumont’s critical text, following most Syriac witnesses, has 焏狏‫ܫ‬熏‫“( ܚܫ‬passible”), two Syriac manuscripts (C and E) have 焏狏‫ܫ‬熏‫ܠ ܚܫ‬ (“impassible”), a reading also reflected in the Armenian version.

Book 1

41

23. The intellections of the utterances of earthly existent beings are described as “the good things that are of earth.”54 The holy angels know them well, according to the word of the (female) Tekoite.55 The angels of God eat the good things that are of earth, just as it was written, “The human being eats the bread of the angels”56—that is, some of the utterances of the intellections of those who are on the earth were known to the people, but some were not known among the people. 24. If the spike (of grain) is potently concealed in the seed, perfection is also potently concealed in those who receive (it). If this is the case, the seed and that which is in it are not the same thing, nor are the spikes and that which is in the seed (the same thing). But the plant surrounding the spikes and the ear belonging to this seed are the same thing. Even though the seed also will become an ear, nonetheless now the seed is not in the ears. The seed receives its (own) ears when it has been stripped from the ears, and the ears do not become receptive again. 25. Those who want to “sift”57 us in temptations either make inquiries about the rational power of the soul or struggle to grasp the impassible part that is in it,58 whether the body or everything encompassing the body.

54 55

56 57 58

2 Kings 14:20 (lxx). Cf. 2 Samuel 14:1–24, esp. verse 17 (“… for my lord the king is like the angel of God, discerning good and evil”) and verse 20 (“… But my lord has wisdom like the wisdom of the angel of God to know all things that are on the earth”). Psalm 78:25 (lxx/Peshitta 77:25). Cf. Luke 22:31. There is disagreement in the expurgated Syriac text at this point. While Guillaumont’s critical text, following the majority of Syriac manuscripts, has 焏狏‫ܫ‬熏‫ ܚܫ‬焏狏‫“( ܡܢ‬passible part”), some of the Syriac manuscripts (C and E) have 焏狏‫ܫ‬熏‫ ܠ ܚܫ‬焏狏‫“( ܡܢ‬impassible part”). The Armenian version also has something equivalent to the latter.

42

Critical Edition and Translation of the Arabic Text

‫ هذا العالم معلوم أيضا ًأن نوع الجسد‬59‫ إن كان جزء من العالم هو الجسد الإنسي فإذا ما زال نوع‬.٢٦ .‫يزول‬

‫ الذي تحت علائمهم تتحبس كل التآور يات والأولة مثلما‬60‫ خمسة هم التآور يات الرئيسيات‬.٢٧ 62‫ الذين هو بغير جسم والذي بالجسم‬61‫قالوا الآباء تآور ية الثالوث المسجود له والثاني والثالث تآور ية‬ 63.‫ب[ والعناية‬١٥٢ .١٨٤] ‫ب[ والرابع والخامس تآور ية الدينونة‬٥٩ .١٧٧]

‫ استئصال الخطايا بالكلية وعلى الانفراد‬65‫ فهي ثلثة الذي اقتنوا‬64‫ طرق الخلاص وإن كثرت‬.٢٨ ‫ تلك الثالثة هذه علة المجد تكون يتبع‬66‫اثنتان منهم اقتنوا أن يعتقوا من الآلام وأما الفضيلة بمفردها‬ .‫ الترتيل ولتلك الثالثة تمجيد وتعظيم‬67‫تلك الأولة تمجيد الترتيل ولتلك الثانية تهليل‬

59

60

61 62

63 64 65

66

67

ms 184, f. 152a: ‫شكل‬. The scribe of ms 177, f. 59a, originally omitted the word ‫نوع‬, but he then marked a curving red line from the place of omission to the left margin, where he indicated his error by writing the letters ‫‘ ;خطأ منا =( خ منا‬a mistake by us’) in black ink and then the word ‫ نوع‬in red below to indicate the correction. Following ms 184, f. 152a (cf. S1: 焏狏‫ ܪܝܫܝ‬爿‫ܬܐܘܪܝ‬, “principal contemplations”; Guillaumont, Les six centuries, 28). In place of ‫“( التآور يات الرئيسيات‬the principal contemplations”), ms 177, f. 59a, has ‫( تآور يات الأولات‬lit. “contemplations of the first things/principles,” but probably to be understood as “principal contemplations,” despite the fact that ‫تآور يات‬ lacks an article). ms 184, f. 152a, omits the word ‫تآور ية‬. In ms 177, the phrase ‫“( الذين هو بغير جسم والذي بالجسم‬of those without corporeal substance and of those with corporeal substance”) is added in the left half of the lower margin of folio 59a, and then the phrase ‫ والذي بالجسم‬is repeated at the top of folio 59b. S1: 焏煿‫ܬܗ ܕܐ‬熏‫“( ܒܛܝܠ‬the providence of God”; Guillaumont, Les six centuries, 28). ms 184, f. 152b, omits the phrase ‫“( وإن كثرت‬If [they] are enumerated”). ms 184, f. 152b: ‫ثلاثة الذي اقتنوا‬. The scribe of ms 177, f. 59b initially wrote ‫ثلثة التي بكليتهم اقتنوا‬ (“three that together possess [the power]”) but then he crossed out ‫“( التي بكليتهم اقتنوا‬that together possess”) with a line in red ink and proceeded to write ‫“( الذي اقتنوا‬that possess”). Above the phrase ‫بمفردها‬, which is written sloppily with ink-smudged letters in the main text, the scribe of ms 177, f. 59b, penned a red cross. Then, in the right margin, also in red ink, he wrote the letter ‫( خ‬for ‫خطأ‬, “error”) and below it a correction that, in its present state of preservation, seems to read: ‫[ـفردها‬.] ‫عدها‬. Part of this correction may have been lost as a result of a later attempt at restoration involving the cutting down of page edges. In place of ‫“( تهليل‬rejoicing”), ms 184, f. 152b, has ‫“( فرح‬joy”). The scribe of ms 177, f. 59b, after initially writing the word ‫تهليل‬, added ‫ فرح‬as an alternative reading in red ink. The word ‫ تهليل‬corresponds more closely to ‫ ܗܘܠـܠ‬in S1 (Guillaumont, Les six centuries, 30).

Book 1

43

26. If the human body is part of the world, (then) when “the form of this world passes away,”68 it is also known that the form of the body passes away. 27. Five (in number) are the principal contemplations, under whose signs are delimited all contemplations. The first is, just as the fathers said, the contemplation of the worshiped Trinity. The second and third are the contemplation of those without corporeal substance and of those with corporeal substance. The fourth and fifth are the contemplation of judgment and of providence. 28. If the ways of salvation are enumerated, they are three, which possess (the power) to exterminate sins altogether. Two of them each possess (the power) to emancipate from the passions, but the singular virtue of the third is that it will be the cause of glory. The glorification of psalmody results from the first; the rejoicing of psalmody results from the second; and glorification and exultation result from the third.

68

1 Corinthians 7:31.

44

Critical Edition and Translation of the Arabic Text

‫ يفسد ومعهم‬69‫ كما أن مع الجسد ينظر ألوان وأشكال وأعداد وهكذا مع الأر بع عناصر الهيولي‬.٢٩ .‫اقتنى تلك التي ليس هي وصارت وتلك التي صارت‬

.ّ‫ النار فقط من الأر بع عناصر مفتردة بالشي الذي بها حي‬.٣٠

‫ نصيب الرب دعى هكذا‬72‫ يروشليم‬71‫ ومواضع مواضع يهوذا و بمدن‬70‫ مثلما أن بني البشر إسرائيل‬.٣١ .‫أ[ كل الأقوال نصيب الرب هو‬٦٠ .١٧٧] ‫ الأفهام‬73‫علائم أشكال‬

‫ بني البشر من الشي الذي من الطبائع نظروا تآور ية ساذجة فقط رصدوا والمعرفة الروحانية التي‬.٣٢ ‫في الطبائع الأبرار فقط قبلوا الذي قاوم على هذه يشبه الذي قال إن لي مفاوضة مع إ براهيم حيث هو‬ .‫بنسائه الاثنتين وهو هذا يتكلم الحق ما خلا أن العهدين ما نظر والذين منهم يولدوا لم يفهم‬

‫ كما أن كل واحدة من الصنائع على حاسيته الحرارة التابعة لها مفتقرة هكذا والعقل على المعرفة‬.٣٣ .‫ ليكون يفرز الروحانيات‬74‫أ[ الروحانية مفتقر‬١٥٣ .١٨٤] ‫والحاسية‬ 69 70 71

72 73

74

Reading ‫ الهيولي‬for ‫الهيولا‬. Following ms 184, f. 152b. The scribe of ms 177, f. 59b, originally wrote ‫ مواضع إسرائيل‬but then crossed out the word ‫ مواضع‬with a horizontal red line. Here, the use of the letter ‫ ب‬before the noun ‫ مدن‬retains a prepositional construction present in S1 (焏狏‫̈ܝܢ‬煟‫ ;ܒܡ‬Guillaumont, Les six centuries, 30), where there is an initial string of such prepositional phrases. In the Arabic copies, however, the two previous nouns lose their prepositions, or those prepositions become implicit (焏‫ ܒܒܢܝܢܫ‬becomes simply ‫بني‬ ‫ ;البشر‬焏‫ ܒܐܬܪܘܬ‬becomes ‫)مواضع‬. As a result, the syntax of the Arabic diverges somewhat from its source text. The scribe of ms 177, f. 59b, initially misspelled “Jerusalem” as ‫ يرورشليم‬but then corrected it in red below the line (in the lower margin). The scribe of ms 177, f. 59b, wrote a red cross above the word ‫أشكال‬. Then, in the lower margin in red ink he wrote the letter ‫( خ‬probably for ‫خطأ‬, “error”) followed by ‫في مثالات‬ ‫أنواع‬. The expurgated Syriac text (S1; Guillaumont, Les six centuries, 32) has 焏‫ܬ‬熏‫ܓܫܢ‬犯‫ ܡ‬爏‫ܥ‬ 犟‫ ܣܢܝ‬焏狏‫“( ܪܘܚܢܝ‬is in need of spiritual sense perception”). The text in mss 177 (f. 60a) and 184 (ff. 152b–153a)—‫“( على المعرفة والحاسية الروحانية‬is in need of the knowledge of spiritual sense perception”)—follows readings attested by a handful of minority Syriac manuscript witnesses, most notably C, E, B, and V (犟‫ ܣܢܝ‬焏狏‫ ܪܘܚܢܝ‬焏‫ܬ‬熏‫ܓܫܢ‬犯‫ ܘܡ‬焏狏‫ܥ‬煟‫ ܝ‬爏‫)ܥ‬, but see also R (which includes 焏狏‫ܥ‬煟‫ ܝ‬but omits 焏‫ܬ‬熏‫ܓܫܢ‬犯‫ )ܘܡ‬and D (where the noun 焏‫ܬ‬熏‫ܓܫܢ‬犯‫ ܡ‬is added

Book 1

45

29. Just as, colors, forms, and numbers are seen along with the body, so too, matter becomes corrupted along with the four elements. With them, (matter) possesses (the characteristic of) that which does not exist and that which has come into existence. 30. Fire alone among the four elements is distinguished by what is living in it. 31. Just as with regard to human beings, Israel, with regard to places, the places of Judah, and with regard to cities, Jerusalem, are each called “the portion of the Lord,”75 so too, with regard to all sayings, the signs of the types of the intellections are “the portion of the Lord.” 32. Human beings have perceived something belonging to the natures, but it is only a simple contemplation that they observe. As for spiritual knowledge of the natures, only the righteous have received (it). The one who argues about this resembles the one who has said, “I had a parley with Abraham when he was with his two wives.”76 This one speaks the truth, except that he has not perceived the two covenants and has not understood those who were born from them. 33. Just as each one of the arts is in need of the intense sense perception belonging to it, so too even the intellect is in need of knowledge and spiritual senseperception to discern spiritual things.

75 76

in a marginal note). Manuscript D (London, British Library [formerly British Museum], Add. 14578) comes from Dayr al-Suryān. Deuteronomy 32:9. Cf. Genesis 16–17; Galatians 4:22–31.

46

Critical Edition and Translation of the Arabic Text

‫ الحاسية يمكن أن تكون تحس بالمحسوسات والعقل في كل حين قائم ثابت لأي تآور ية روحانية‬.٣٤ 77.‫تعطي له ذاتها لمنظرها أو لرؤ ياها‬

‫ب[ مثلما أن النور يور ينا كل شي وليس هو مفتقر لنور آخر ليظه َر به هكذا هو الله‬٦٠ .١٧٧] .٣٥ .‫ هو نور‬78‫يوري كل شي وليس مفتقر ليعرف بالنور لأنه بأزليته‬

‫ ولا الحاسيين والمحسوسين الحاسية هي قوة الذي بها تحس‬79‫ ليس الحاسي ّة هي هي المحسوسة‬.٣٦ ‫ اقتنا الإحساس‬81ّ‫ هو إناء حي‬80‫بالهيولانيات والحاّس هو عضو به الحاسية حاله والحساس‬ ‫ والذهن ليس هو هكذا بل من الواحد ومن أر بعتهم‬83‫ هو الذي تقع تحت الإحساس‬82‫والمحسوس‬ 84.‫هو منعزل‬

77 78 79

80

81

82

83 84

In the phrase, ‫لمنظرها أو لرؤ ياها‬, the Arabic text gives two synonyms for the noun 焏‫ܬ‬熟‫( ܚ‬alt. ‫ܬܗ‬熟‫ )ܚ‬found in S1 (Guillaumont, Les six centuries, 32). In the Arabic manuscripts, the noun ‫“( أزلية‬existence from eternity”) is used to translate the Syriac word 焏‫ܘܬ‬狏‫“( ܐܝ‬existence”): see Guillaumont, Les six centuries, 32. The scribe of ms 177, f. 60b, initially wrote ‫ حواس‬sloppily in the main text and then marked it with a red cross. In the right margin, he first wrote the letter ‫خ‬, under which he penned a more neatly written version of the word ‫( حواس‬the first letter of which was subsequently lost when the page edges were cut). In the left margin, he then supplied the correction, again writing the letter ‫خ‬, followed by the word ‫ المحسوسة‬in red ink. Reading ‫“( الحساس‬the one who is sensitive”) for ‫“( المحسوس‬the sense-perceptible thing”). Cf. S1: 焏‫ܓܫܢ‬犯‫“( ܡ‬the one endowed with sense perception”; Guillaumont, Les six centuries, 34). This error is probably due to confusion on the part of an earlier scribe due to the appearance of the noun ‫ المحسوس‬as the subject of the next clause. In place of ‫“( أناء حي‬vessel”), ms 184, f. 153a, has ‫“( آلة حية‬living instrument”). The scribe of ms 177, f. 60b, after initially writing ‫ أناء حي‬in the main text, later added a red cross over the phrase and in the right margin wrote ‫ آلة حية‬in red ink as an alternative reading or gloss. The edited text of S1 has 焏‫ܪ ܓܫܢ‬狏‫“( ܡ‬sense-perceptible thing”; Guillaumont, Les six centuries, 34), but one of the Syriac manuscripts (D = London, British Museum, Add. 14 578, originally Dayr al-Suryān) has 焏‫ܓܫܢ‬犯‫“( ܡ‬one endowed with sense perception”) added in the margin. The scribe of ms 177, f. 60b, initially wrote ‫الحاس‬, but then above it he wrote the letter ‫خ‬, followed by ‫ الإحساس‬as a correction. The scribe of ms 177, f. 60b, initially wrote ‫مرتفع‬, but then above it he wrote the letter ‫خ‬, followed by ‫ منعزل‬as a correction.

Book 1

47

34. Sense-perception can sense the things that are sensed, but the intellect always stands steadfast with respect to whatever spiritual contemplation will present itself for (the intellect) to see or envision. 35. [177.60b] Just as the light causes us to see everything and is not itself in need of another light by which to be seen, so too God makes everything visible and is not in need of the light to be known, for he himself is light by virtue of his existence from eternity.85 36. Sense-perception and the sense-perceptible are not the same thing, nor are things that have sense-perception and things that are sense-perceptible the same thing. Sense-perception is the faculty through which material things are perceived. The sense-perceiving (organ) is a (bodily) member in which sense-perception dwells. The sensitive person86 is a living vessel that possesses sensation. The sense-perceptible thing is that which falls under (the sway of) sensation. The mind is not like this, but rather is isolated from the one (i.e. the sense-perceiving organ) and from the four of them (i.e. the senses).

85 86

Cf. 1 John 1:5. There is an error in the two manuscripts at this point, corrected here: for details, see the corresponding footnote to the Arabic text.

48

Critical Edition and Translation of the Arabic Text

.‫ حاسية روحانية هي عدم آلام النفس الناطقة التي من نعمة الله تكون‬.٣٧

‫ شي من الأحلام نتذكر ونقول وفي النوم بالتجر بة نعلم هكذا كل‬87‫ كما أنا إذا كنا مستيقظين شي‬.٣٨ .‫ فإذا ما صرنا به بالتجر بة نقبل رؤ ياه‬89‫أ[ نسمع عن الله حيث نكون بعيدين منه‬bis٦٠ .١٧٧] 88‫شي‬

‫ نقبله‬90‫ إذا كان من البدء صرنا فزرع الفضيلة تكون بنا وأما الشرور فلا لأنه ليس الشي الذي‬.٣٩ ‫ هم والشي المعدوم ليس‬92‫ لأن القوات مزاجات‬91‫قوته بنا لأجل أنه لا يمكن أن يكون هو خاصتنا‬ 93.‫هو مزاج‬

‫ب[ ولا يوجد وأما الفضيلة ليس أن لا توجد وليس تعدم‬١٥٣ .١٨٤] ‫ يكون وقت الشر معدوم‬.٤٠ 94‫متى لا توجد لأن زرع الفضيلة هم غير عادمين و يقنعني بهذا الغني الذي كان يدان في الهاو ية منجل‬ .‫شره وكان يتحنن على إخوته ليرحم زرع حسن الفضيلة‬

87 88 89

90

91

92

93

94

ms 184, f. 153a:ً ‫شيئا‬. ms 184, f. 153a:ً ‫شيئا‬. The scribe of ms 177, after writing ‫ كل شي‬at the end of f. 60b, repeats the two words at the top of folio 60bisa. ms 184, f. 153a: ‫نكون خارج منه‬. The scribe of ms 177, f. 60bisa, after initially writing the phrase ‫نكون بعيدين منه‬, added ‫ نصد خارج عنه‬above it in red ink in the upper margin as an alternative reading. ms 184, f. 153a: ‫ليس شي نحن‬. The scribe of ms 177, f. 60bisa, after initially writing the phrase ‫ليس الشي الذي‬, crossed out the definite article ‫ الـ‬in ‫ الشي‬with a red line and added ‫نحن‬ after ‫الذي‬. ms 184, f. 153a: ‫يكون هو نحن‬. After initially writing the phrase ‫يكون هو خاصتنا‬, the scribe of ms 177, f. 60bisa, marked the text with a red cross and drew a line into the left margin, where he wrote the letter ‫( خ‬for ‫خطأ‬, “error”), followed by ‫يكون هو نحن‬, the same reading found in ms 184, f. 153a. ms 184, f. 153a: ‫مركبات‬. In ms 177, f. 60bisa, the scribe’s original reading of ‫ مزاجات‬more closely corresponds to S1 (焏‫ܙ ܓ‬熏‫ ;ܡ‬Guillaumont, Les six centuries, 36), but he later added ‫ مركبات‬above it as an alternative reading in red ink. ms 184, f. 153a: ‫مركب‬. The scribe of in ms 177, f. 60bisa, after initially writing ‫مزاج‬, added ‫ مركب‬above it in red ink. Once again, however, the original reading of ‫ مزاج‬in ms 177 corresponds more closely S1 (焏‫ܙ ܓ‬熏‫ ;ܡ‬Guillaumont, Les six centuries, 36). ms 184, f. 153a: ‫من أجل‬.

Book 1

49

37. Spiritual sense-perception is the impassibility of the rational soul, which exists on account of the grace of God. 38. Just as, when we are awake, we remember and say certain things from (our) dreams, but in sleep we know through experience [177.60bisa], so too we hear everything about God when we are distant from him, but when we come to be with him, we receive his revelation through experience. 39. When we came into existence in the beginning, the sowing of virtue took place in us, but not (the sowing) of evils. For it (i.e. evil) is not something to which we are susceptible, (as if) its power is in us, because it cannot become an intrinsic property of ours. For (our) faculties are composites,95 but whatever is nonexistent is not a composite. 40. There was a time when evil was nonexistent and (there will be a time) when it will not exist. But as for virtue, there was not (a time) when it did not exist, nor will it be nonexistent (at a time) when it will not exist. For the seeds of virtue cannot be nonexistent. The rich man96 convinces me of this—the one who was judged in hell on account of his evil. He felt compassion for his siblings such that he showed mercy, as an act of sowing the goodness of virtue.

95 96

Lit. “our powers are mixtures.” Luke 16:19–31.

50

Critical Edition and Translation of the Arabic Text

‫ الصحة معلوم أن الشر هو‬98‫ إن كان الموت هو مقابل الحياة والمرض مقابل‬97[‫ب‬ter٦٠ .١٧٧] .٤١ .‫مقابل الفضيلة والموت والمرض هو شر النفس وأما الفضيلة هي أعلا من المتوسطة‬

‫ هو بالأكثر بعيد هناك بالأكثر هو قر يب و بالأكثر‬100‫ فحيث‬99‫ حيث يقال إن الله بالمكان البعيد‬.٤٢ .‫هو يفعل الطبائع الناطقة المقدسة لأنه بالقوات السمائية أيضا ًهو بالأكثر قر يب‬

‫ وكل مكان هو حكمته الممتلئة إفرازات وليس‬102‫ بمكان‬101‫ الله هو في كل مكان وغير محوي‬.٤٣ .‫ بمكان هو لأجل أنه ليس من المخلوقين‬103‫يدرك‬ 97

98

99

100 101

102 103

ms 177, folia 60bisb and 60tera (= Copt. [59b] and [60a]), contain writings by a later hand that do not belong to the text of Evagrius’ Kephalaia Gnostika. The writing on folio 60bisb runs vertically. Starting at the top and running to the bottom of the page: the text contains various quotes/excerpts from the Old and New Testaments. The writing on folio 60tera is horizontal in orientation, with the beginnings and endings of lines obscured by a later attempt to reinforce the page edges and spine with strips of paper. The contents have not yet been specifically identified, but the text seems to have ascetic themes. The word ‫“( مقابل‬opposite, opposed to”) translates the term 焏‫“( ܬܪܝܢ‬second, secondary to”) in S1 (Guillaumont, Les six centuries, 36). The scribe of ms 177, f. 60terb, originally wrote ‫ مقابل‬both times as in ms 184, f. 153b. He subsequently wrote the word ‫ ضد‬above each occurrence in red ink. The second occurrence is marked with the letter ‫( خ‬for ‫خطأ‬, “error”). Later, however, as a second act of correction, he struck through each of these additions with a black horizontal line. In this chapter, the Arabic copies diverge somewhat from the edited text of S1, which speaks about “where [God] acts” (煟‫ ܕܡܥܒ‬焏‫ ;ܐܝܟ‬Guillaumont, Les six centuries, 38), but a variant reading in one Syriac manuscript (R) replaces the word 焏‫ ܐܝܟ‬with ‫“( ܐܬܪ‬place”), a form to which the Arabic noun ‫ المكان‬more closely corresponds. It is also possible the the adjective ‫ البعيد‬paired with the noun ‫ المكان‬resulted from a Syriac copy with 煟‫“( ܡܒܥ‬distance”) instead of 煟‫“( ܡܥܒ‬acts, is acting”), two forms differentiated only by the transposition of two adjacent letters. In ms 177, f. 60terb, the pointing of this word is unclear, while in ms 184, f. 153b, the pointing is entirely lacking. ms 184, f. 153b: ‫“( وغير مدروك وغير محوي‬not conceptualized nor encompassed in a place”). The scribe of ms 177, f. 60terb, after originally writing simply ‫وغير مدروك‬, later drew a horizontal line bisected with two short vertical lines (forming a double cross) in red ink above the phrase and added the same phrase vertically in the right margin as an alternative reading: ‫وغير مدروك وغير محوي‬. The scribe of ms 177, f. 60terb, originally wrote ‫ بمكان‬but then wrote ‫ بمحل‬as an alternative reading in red ink above the line. ms 184, f. 153b: ‫“( وليس محصور محوي‬He is not confined nor encompassed in a place …”). The

Book 1

51

41. If death is opposed to life and illness is opposed to health, it is (also) known that evil is opposed to virtue, and death and sickness constitute the evil of the soul. But virtue is higher than the middle state. 42. There, it is said that God is in a distant place, for the more distant he is there, here he is even nearer and brings the holy rational natures even more into effect, because it is also through the (his) heavenly powers that he is all the nearer. 43. God is in every place but is not encompassed in a place. His wisdom, which is “full of distinctions,”104 is (in) every place. He is not comprehended in a place because he is not from among created beings.

104

scribe of ms 177, f. 60terb, after originally writing ‫وليس يدرك‬, later wrote ‫ محصور محوي‬above the line as an alternative reading. Ephesians 3:10. The Arabic word ‫( إفراز‬pl. ‫ )إفرازات‬renders the Syriac 焏‫ܪܫܢ‬熏‫ܦ‬, which can mean either “discernment(s)” or “distinction(s).” The former emphasizes an action; the latter emphasizes the result or product of that action.

52

Critical Edition and Translation of the Arabic Text

‫ هكذا وعذاب الذين يدانون‬106‫ تعلم‬105‫ إن كان ملـكوت السماء بشي هي للكل ولكل متحفظ‬.٤٤ .‫ ضد تعلم‬107‫بشي‬

.‫ غير متجسم هو ذهننا إذا ما تشبه بالله‬109‫ من الغير متجسمين هو بقوة في الأجسام‬108‫ ليس شي‬.٤٥

‫أ[ كل شي هو للأجساد بقوة مقتناه له بالفعل والأولاد الطبيعية هو الذين منه صاروا‬٦١ .١٧٧] .٤٦ .‫ ومن الهيولي الذهن المعتوق الشاخص بالله‬110‫من الختوم‬

.١٨٤] ‫ هو يكون فيها بالفعل لـكن تجر بتها بتفضل الله وقوته‬111‫ ليس شي هو بالقوة في النفس هكذا‬.٤٧ .‫أ[ هو التي تكملها‬١٥٤

‫ الرسوم الذي بالأجساد هم أيضا بً والديهم والنفس ع ُطيت حر ي ّة من الله ترسم ذاتها بما تختار إن‬.٤٨ .‫كان بالتشبه بالله أو التشبه بالحيوان‬ 105

106

107

108 109

110

111

ms 184, f. 153b: ‫للكل ولكل الغير متحفظ‬. In the expurgated Syriac version (S1), the marker of the negative is not attested, but it seems clear that in both Arabic manuscripts there is some divergence from the Syriac, which has the following reading: 爏‫ ܘܠܟ‬爟‫ܝ‬煟‫ ܩ‬爏‫ܡ ܠܟ‬煟‫ܒܡ‬ 燿‫“( ܡܣܝ‬to that which is prior to all and which delimits all”; Guillaumont, Les six centuries, 38). Following ms 184, f. 153b (cf. S1: 焏‫ܥ‬煟‫ܝ‬狏‫ܡ‬, “is/will be made known”; Guillaumont, Les six centuries, 38). ms 177, f. 60terb: ‫“( تعلن‬is/will be made manifest”). The scribe of ms 177 later tried to edit the word by inserting the letter mīm after the lām without crossing out the final nūn. The result looks like ‫تعلم ـن‬, where the ligature to the nūn is also connected. The scribe of ms 177, f. 60terb, attempted to make corrections here in red ink. Above the word ‫ بشي‬he marked the correction with a cross, then provided pointing in red that changes the word to ‫ يشى‬and in the right margin wrote ‫للغير متحفظ‬. ms 184, f. 153b:ً ‫شيئا‬. ms 184, f. 153b: ‫“( بقوة متجسم‬through a corporeal power”). The scribe of ms 177, f. 60terb, after initially writing the phrase, ‫بقوة في الأجسام‬, wrote ‫ متجسم‬above the line as an alternative, but his original text bears a closer relationship to S1 (Guillaumont, Les six centuries, 38), which reads 焏‫ܫ̈ܡ‬熏‫“( ܒܚܝܠ… ܒܓ‬through a power … in corporeal substances”). ms 184, f. 153b: ‫الرسوم‬. The scribe of ms 177, f. 61a, initially wrote ‫الختوم‬, but then added ‫ الرسوم‬as a gloss in red ink above the line. The expurgated Syriac text has 焏‫“( ܛܒܥ‬imprint, seal”) (Guillaumont, Les six centuries, 38). Following ms 184, f. 153b (cf. S1; Guillaumont, Les six centuries, 40). The scribe of ms 177, f. 61a, initially omitted the word ‫هكذا‬, but then added it afterward in red ink above the line.

Book 1

53

44. If the kingdom of heaven is known by what belongs to the entirety and preserves the entirety, so too also the punishments of those who are judged will be known by what is opposite. 45. There is nothing among the incorporeal existent beings that exists in potency within corporeal substances. Our mind is incorporeal when it resembles God. 46. Everything that belongs to bodies in potency acquires it in actuality, and natural children are those who have come into existence from it [i.e. the body]. (But) the mind focused on God is emancipated from its [i.e. the body’s] impressions and from matter. 47. Nothing that exists in the soul in potency thus exists in it in actuality. But its (i.e. the soul’s) testing by the favor and power of God perfects it. 48. The patterns in bodies are also in their parents.112 The soul has been given freedom by God to pattern itself through whatever it chooses, whether it is in the likeness of God or in the likeness of animals.

112

Or, “in the things that engender/generate them.”

‫‪Critical Edition and Translation of the Arabic Text‬‬

‫‪54‬‬

‫‪ .٤٩‬الوحدانية بالتوحيد لم تزل تتحرك بالذهن القابل والذي‪ 113‬يصد‪ 114‬وجهه عنها فبالامتناع منها يولد‬ ‫قلة المعرفة‪.‬‬

‫‪ .٥٠‬كل شي صار لأجل معرفة الله صار ولـكن من الذين يكونوا‪ 115‬منهم‪ 116‬أوائل ومنهم‪ 117‬ثواني‬ ‫ومن الأوائل معرفة الروح أقدم ]‪٦١ .١٧٧‬ب[ ومن الذين صاروا ثاني الحركة أقدم‪.‬‬

‫‪ .٥١‬الحركة هي علة الشر وقاطع الشر هي الفضيلة أسامي الفضيلة تجبل التدبير وسبب هؤلاء هي‬ ‫الحركة‪.‬‬

‫‪ .٥٢‬معرفة الحق تكون بالذين هم أوائل في خلقتهم حينئذ هم أيضا ًبالنعمة لمعرفة الثالوث المقدس‬ ‫يستحقون‪.‬‬

‫‪ .٥٣‬الشياطين الذين مع الذهن يقاتلون يدعون الطيور والذين‪ 118‬يحركون يتورون الحدة يدعون‬ ‫الوحوش الذين يحركون الشهوة يدعون البهائم‪.‬‬

‫‪ .٥٤‬الذين هم أوائل في خلقتهم هم ممتلئين راحة بعمل محدود التجرد والكائنين الثانيين يمتدون مع‬ ‫التجرد يستر يحون إذ النطق الكامل يوصل قابليها لمعرفة وحدانية الثالوث المقدس‪119.‬‬

‫‪, but‬أما ‪. The scribe of ms 177, f. 61a, did not initially include‬وأما الذي ‪ms 184, f. 154a, has‬‬ ‫‪then added it afterward in red ink above the line.‬‬ ‫‪ as‬يرد ‪, added‬يصد ‪. The scribe of ms 177, f. 61a, after initially writing‬يرد ‪ms 184, f. 154a, has‬‬ ‫‪an alternative in red ink above the line.‬‬ ‫‪, but then wrote a red‬يكونوا ‪. The scribe of ms 177, f. 61a, initially wrote‬صاروا ‪ms 184, f. 154a:‬‬ ‫‪ in the left margin as an alternative.‬صاروا ‪cross above it and in red ink added‬‬ ‫‪ (sic).‬متهم ‪ms 184, f. 154a:‬‬ ‫‪ (sic).‬متهم ‪ms 184, f. 154a:‬‬ ‫‪.‬الذي ‪ms 184, f. 154a:‬‬ ‫‪In Arabic text, this chapter diverges somewhat from the syntax in S1 (Guillaumont, Les six‬‬ ‫‪centuries, 42):‬‬

‫ܕܠ ܥܒ‪ 焏犯‬ܡ‪ 爯‬ܐܝ‪狏‬ܘܗܝ܆ ܡ‪熏‬ܠܝ‪ 焏‬ܕܐܝܠܝ‪ 爯‬ܕܩ‪煟‬ܝܡܝ‪ 爯‬ܒ‪煿‬ܘܝ‪煿‬ܘܢ܂ ܒܥܒ‪ 焏犯‬ܕܝ‪ 爯‬ܡܣܝ‪ 燿‬ܣ‪熏‬ܪܩ‪焏‬܂ ܗܘ̈ܝ‪ 焏‬ܕܝ‪ 爯‬ܬܪܝܢ‪焏‬‬ ‫ܡ‪狏‬ܡ‪狏‬ܚܝ‪ 爯‬ܥ‪ 爟‬ܣ‪熏‬ܪܩ‪焏‬܂ ܢܝܚܝ‪ 爯‬ܕܝ‪爯‬܆ ܟ‪ 煟‬ܡܠܝ‪熏‬ܬ‪ 焏‬ܓܡܝ‪犯‬ܬ‪ 焏‬ܠܡܩܒܠܢܝ‪ 煿‬ܡܝܒܠ܆ ܠܡ‪ 焏‬ܝ‪煟‬ܥ‪ 焏狏‬ܕܝܚܝ‪煟‬ܝ‪熏‬ܬ‪焏‬‬ ‫ܕܬܠܝ‪狏‬ܝ‪熏‬ܬ‪ 焏‬ܩ‪煟‬ܝܫ‪焏狏‬܀‬

‫‪113‬‬ ‫‪114‬‬ ‫‪115‬‬ ‫‪116‬‬ ‫‪117‬‬ ‫‪118‬‬ ‫‪119‬‬

Book 1

55

49. The oneness in the (divine) Unity does not cease moving in the mind that is susceptible (to it), but the one whose face turns away from (the Unity), by denying it, gives birth to ignorance.120 50. Everything that has come into existence has come into existence on account of God’s knowledge. But among those who have come into existence are those of the first order and those of the second order. The knowledge of the Spirit is prior to those of the first order, and movement is prior to those who came into existence second. 51. Movement is the cause of evil, but the thing that cuts off evil is virtue. The names of virtue shape conduct, but the reason for those (other things) is movement. 52. The knowledge of the truth comes through those who are first in their creation. Then, by grace they are also worthy of knowledge of the Holy Trinity. 53. The demons who battle with the mind are called “the birds.” Those who secretly provoke wrath are called “the wild beasts.” Those who provoke desire are called “the livestock.” 54. Those who are first in their creation are full of rest, (but) self-divestment is (found) in finite work. The secondary beings become extended in (their) selfdivestment. They rest when perfect speech conducts those who receive it (i.e. rest) toward knowledge of the Unity of the Holy Trinity.

120

“Without limit is the fulfillment of those who are first in their (coming into) existence, but emptiness is circumscribed by a limit. Those who are second are coextensive with emptiness: they experience rest when the perfect fulfillment bears up those who are susceptible to knowledge of the Unity of the Holy Trinity.” Lit. “lack of knowledge” (‫)عدم المعرفة‬.

56

Critical Edition and Translation of the Arabic Text

‫أ[ من فعل الفساد وعندما تشاء مشية رب الكل‬٦٢ .١٧٧] ‫ معتوقين فقط‬121‫ الأوائل بالخلقة هم‬.٥٥ .‫تحمل حر ية الكل‬

.‫ الأخيار هم علة المعرفة والعذاب والأشرار العذاب فقط‬.٥٦

.‫ب[ بني البشر من الجحيم يخافون وأما الشياطين من الهول يرعبون‬١٥٤ .١٨٤] .٥٧

‫ ما هو علة للنعمة المعتوقة وأما‬122‫ من الأنواع المشابهة ما هو من علة خروج القضية الأولة ومنهم‬.٥٨ 124.‫ الثالث التخلية التي تكون بالرحمة غير مائت هو الذي ما تعرض له واحدة هؤلاء‬123‫علة النوع‬

‫ هكذا النفس الناطقة الفضيلة والشر المعرفة وعدم‬125‫ كما أن النور والظلام هم عوارض الجو‬.٥٩ .‫المعرفة والسابقات بها الاثنتان المعرفة والفضيلة‬

121 122 123 124

ms 184, f. 154a: ‫هم الذين‬. The scribe of ms 177, f. 61b, initially did not include the word ‫الذين‬, but later added it in red ink above the line. ms 184 f. 154b: ‫( متهم‬sic). ms 177, f. 62a: ‫( التوع‬sic). The Arabic text of this chapter diverges from the syntax of S1 (Guillaumont, Les six centuries, 44): 焏‫ܬ‬熏‫ ܗܝ܆ ܛܝܒ‬焏‫ ܗܕ‬焏狏‫ ܥܠ‬爯‫ܘܢ ܕܝ‬煿‫ ܕܡܢ‬.焏‫ܡܝ‬煟‫ ܩ‬焏‫ܪ ܕܝܢ‬熟‫ ܓ‬爯‫ܘܢ ܡ‬煿‫ ܠ‬狏‫ ܐܝ‬焏狏‫ ܥܠ‬焏‫ܬ‬熏̈‫ܘܢ ܕܡ‬煿‫ܡܢ‬ ‫ܘܗܝ܉ ܗܘ‬狏‫ ܐܝ‬爯‫ ܕܝ‬焏‫ܬ‬熏‫ ܠ ܡܝ‬.焏‫ ܗܘܝ‬焏‫ ܕܒܪܚܡ‬焏‫ܬ‬熏‫ܢ‬熏‫ܒ‬狏‫܉ ܡܫ‬煿‫ܝ‬狏‫ ܐܝ‬焏狏‫ ܕܬܠ‬焏‫ܬ‬熏‫ ܕܡ‬爯‫ ܕܝ‬焏狏‫ ܥܠ‬.焏狏‫ܪܢܝ‬犯‫ܡܚ‬

‫܀‬煿‫ ܠ‬爯‫̈ܫ‬煟‫ ܠ ܓ‬爯‫ ܗܠܝ‬爯‫ ܡ‬焏煟‫ܕܚ‬

125

“Among the dead, there are those who have the first judgment as cause (of their death). For others, this cause is liberating grace. The cause of the third death is forgiveness through mercies. But immortal is the one to whom this (i.e. death) does not occur.” The reading of ‫“( الجو‬air”) follows ms 184 f. 154b (cf. S1: ‫ܐܐܪ‬, “air”; Guillaumont, Les six centuries, 44). ms 177, f. 62a, has ‫“( الحق‬truth”), which is probably the result of an orthographic misreading.

Book 1

57

55. The first in creation are free only from the activity of corruption. When the will of the Lord of all wills (it), the freedom of all is conceived. 56. Good things are the cause of knowledge and punishment,126 but evil things are (the cause of) punishment only. 57. Human beings fear hell, but the demons are terrified of fright. 58. Whatever is caused by the issuing of the first judgment and whatever has free grace as its cause are of similar types. But the cause of the third type is the remission that comes through mercy. The one to whom none of these things happens is immortal.127 59. Just as light and darkness are accidents of the air, so too, with respect to the rational soul, virtue and evil (are accidents of) knowledge and ignorance, with knowledge and virtue being the two qualities that are prior to it (i.e. the soul).

126

127

The Arabic word ‫ عذاب‬may convey a double entendre: it is translated here as “punishment” (ʿadhāb), but with a different vocalization, it can also mean “sweet/pleasant things” (ʿidhāb). Lit. “not dying.”

58

Critical Edition and Translation of the Arabic Text

‫ب[ في بيوتهم معلوم أنهم بالأمس جلسوا أحسبوا‬٦٢ .١٧٧] 128‫ إن كان اليوم يقبلون الحكماء‬.٦٠ .‫ يغفر لرفاقه‬130‫ ولـكن دعى حكيم الذي من علل المشابهة‬129‫حسابهم‬

‫ المعرفة ولا من الكائنيين الأولين من هو في موضع‬132‫ غير قابل‬131‫ ليس من الكائنين الثانيين من هو‬.٦١ 133.‫محدود‬

‫ و بغير مكان متى ما‬136‫ بأفهام الخليقة متفرسة‬135‫ إذا كانت مستعلنة‬134‫ المعرفة بمكان تنسب‬.٦٢ .‫تعجب بالثالوث المقدس‬

‫ هذه هي مشية الخالق وإن يكونون المائتين أو لا‬137‫ كل الناطقين إن يكونون أو لا يكونون‬.٦٣ .‫ هذه هي مشيتهم‬138‫يكونون‬ 128 129 130

131 132 133

134 135 136

137 138

The manuscript witnesses for the expurgated Syriac text (S1) have 焏‫ ܚܟܝܡ‬焏狏‫“( ܪܒܝ‬wise steward(s)”; Guillaumont, Les six centuries, 44). ms 184 f. 154b: ‫أحسابهم‬. ms 184 f. 154b: ‫من سبب المشابهة‬. The scribe of ms 177, f. 62b, after initially writing ‫علل‬, wrote ‫ سبب‬in red ink above it as an alternative reading. This phrase diverges significantly from S1, ̈ which has 焏‫ܘܬ‬犯‫ ܕܡ‬焏狏‫ ܥܠـܠ‬爯‫“( ܕܡ‬for [part of] the proceeds of his property”; Guillaumont, Les six centuries, 44). It is likely that there was an earlier error in the Arabic transmission history of the text, with the noun ‫“( م ِلك‬property, possessions”) being mistaken for the orthographically similar ‫“( علل‬causes, reasons”), and perhaps ‫ المشابهة‬being read for something like ‫“( السيادة‬dominion”) or ‫“( السلطة‬authority”). The scribe of ms 177, f. 62b, initially wrote ‫من ليس هو‬, but crossed out ‫ ليس‬with a diagonal red line. ms 184, f. 154b: ‫( قايل‬sic). ms 184, f. 154b: ‫محدود في موضع‬. The scribe of ms 177, f. 62b, after initially writing the phrase ‫في موضع محدود‬, wrote a red cross above the line and in the right margin wrote the letter ‫خ‬ (for ‫خطأ‬, “error”), followed by ‫ محدود في موضع‬in red ink as a correction. ms 184, f. 154b: ‫تدعا‬. The scribe of ms 177, f. 62b, after initially writing ‫تنسب‬, wrote ‫ تدعا‬in red ink above it as an alternative reading. ms 184, f. 154b: ‫مستعلنة‬. The scribe of ms 177, f. 62b, initially did not include the word ‫مستعلنة‬ but then added it later in red ink above the line. ms 184, f. 154b: ‫متفاوضة‬. The scribe of ms 177, f. 62b, after initially writing the word ‫متفرسة‬, then added a red cross above the line and wrote ‫ متفاوضة‬in red ink vertically in the left margin as an alternative reading. ms 184, f. 154b: ‫يكونوا‬. ms 184, f. 154b: ‫وإن يكونوا مائتين أو لا يكونوا‬.

Book 1

59

60. If today the wise ones are received in their houses, it is known that yesterday they sat making their account(s), but the person who forgives his companions for analogous reasons139 is called “wise.”140 61. There are none among the second existent beings who are not susceptible to knowledge, nor are there any among the first existent beings who are (confined to) a delimited location. 62. Knowledge is said to be in a place when it intuits the intellections of creation, but (it is said to be) without place whenever it marvels at the Holy Trinity. 63. Whether all rational beings exist or not is (according to) the will of the Creator, but whether they are mortal or not is (according to) their will.

139

140

Lit. “by reason of analogy.” This phrase diverges significantly from the expurgated Syriac text (S1: “for [part of] the proceeds of his property”; Guillaumont, Les six centuries, 44). For a discussion, see the corresponding footnote to the Arabic edition. Cf. Luke 16:1–8.

‫‪Critical Edition and Translation of the Arabic Text‬‬

‫‪60‬‬

‫‪ .٦٤‬حياة الناطقين الحقيقية هي عملهم بالروح وموتهم عملهم خارج عن‪ 141‬الطبع‪.‬‬

‫‪ .٦٥‬تر بية أفهام الخلائق فيها أتعاب وقتال و بتآور ية الثالوث المقدس أمن وهدوء لا يوصف‪.‬‬

‫‪ .٦٦‬قيل إن الفضائل مقابل وجوهنا أي مقابل حواس‪١٥٥ .١٨٤] 142‬أ[ ناظر يهم والشرور قيل إنهم‬ ‫ورانا ]‪٦٣ .١٧٧‬أ[ لأجل أنهم بالظلام يعملون أوذن لنا الهرب من الزناء ولنجري خلف محبة الغر باء‪.‬‬

‫‪ .٦٧‬من علم أصطرلاب‪ 143‬هذا العالم وفعل العناصر وعمل هذا القيتار كيفية تصيير المركبة بعمل‬ ‫الوصايا وارتفاعها بصعود الروح إلى الثالوث المقدس‪.‬‬

‫‪ .٦٨‬من سيم الملائكة المقدسين تفاضل المعرفة ونموها و بني البشر نمو الشهوة والشياطين نمو الغضبية‬ ‫قالوا الأبهات الأوائل للوسائط بالفم يقر بون وأما الآخر ين للأوساط بالأناف يقر بون‪.‬‬

‫‪ .٦٩‬الذي هو‪ 144‬بدء بالمعرفة له ما بعده والذي ليس له بدء بالمعرفة ليس له‪.‬‬

‫بغير ‪, then wrote‬عن ‪. The scribe of ms 177, f. 62b, after initially writing‬بغير ‪ms 184, f. 154b:‬‬ ‫‪above it in red ink as an alternative.‬‬ ‫‪, then wrote‬حواس ‪. The scribe of ms 177, f. 62b, after initially writing‬إحساس ‪ms 184, f. 154b:‬‬ ‫‪ in red ink below it in the lower margin as an alternative reading.‬إحساس ‪wrote‬‬ ‫‪ (“composition, structure” [~ Greek, σύστασις]; Guillaumont, Les six centuries, 50).‬ܩ‪熏‬ܝܡ‪S1: 焏‬‬ ‫‪, but then in red‬الذي هو ‪. The scribe of ms 177, f. 63a, initially wrote‬الذي له ‪ms 184, f. 155a:‬‬ ‫‪ to replace‬له ‪, “error”) followed by the word‬خطأ ‪ (for‬خ ‪ink above the line added the letter‬‬ ‫‪.‬هو‬

‫‪141‬‬ ‫‪142‬‬ ‫‪143‬‬ ‫‪144‬‬

Book 1

61

64. The true life of rational beings is their work in the spirit, and their death is their work outside of nature. 65. The instruction regarding the intellections of creatures entails labors and battles, but through the contemplation of the Holy Trinity there is security and indescribable tranquility. 66. It is said that the virtues are before our faces—that is, before (our) sensory organs, which perceive them. But evils are said to be behind us, because they operate in darkness. We have been called upon to “flee from fornication,”145 and let us pursue the love of strangers.146 67. Who knows the astrolabe147 of this world, the activity of the elements, the practicing of this lyre, how it becomes the chariot by practicing the commandments and (how it) rises up through the ascent of the spirit to the Holy Trinity? 68. Among the marks of the holy angels are the preeminence and growth of knowledge. (Among the marks of) humankind is the growth of desire. (Among the marks of) the demons is the growth of anger. The fathers said, “The former approach the middle ones through the mouth, but the latter approach the middle ones through the nostrils.”148 69. The one who has a beginning in knowledge has what comes afterward, and the one who has no beginning in knowledge149 does not (have it).

145 146 147

148

149

1 Corinthians 6:18. I.e. hospitality; cf. Romans 12:13. An astrolabe is an instrument used to make astronomical measurements to determine the configuration of celestial bodies (i.e. the structure of the cosmos). This detail in the Arabic text diverges from the Syriac, which refers not to an instrument but rather to the “composition” or “structure” (焏‫ܝܡ‬熏‫ )ܩ‬of the world itself (Guillaumont, Les six centuries, 50). For a discussion of this chapter, see also Stephen J. Davis, “Mudbricks and Egyptian Monks: Some Critical Musings on Earthen Entanglements,” in Earth, ed. H. Magennis, M. Cesario, and E. Ramazzina (Leiden: Brill, forthcoming). The expurgated Syriac version (S1; Guillaumont, Les six centuries, 48) has: “the one who has a beginning in ignorance (焏狏‫ܥ‬煟‫ ;ܠ ܝ‬lit. ‘lack of knowledge’).”

62

Critical Edition and Translation of the Arabic Text

‫ معرفة الذين هم‬150‫ صورة الله الكاملة هو الذي استحق معرفة الثالوث المقدس والذي له بعده‬.٧٠ .١٧٧] ‫بغير جسم وثالثها تآور ية الأجسام ورابعها الذي له أفهام العالمين وأما الخامس بالواجب يضمر‬ .‫ب[ أعني الذي اقتنا عافية النفس‬٦٣

‫ كما قالوا الأبهات‬153‫ المقدسة وتجوز عدم الإدراك‬152‫ معرفة الطبائع هو معرفة الوحدانية‬151‫ عمل‬.٧١ 154.‫القديسين إن ليس لفهمه حد‬

‫ والجاهل‬155‫ لهذا يرحم الرب الذي يعطيه معرفة الروح لأجل أنه كتب أن البار بالنور يمش‬.٧٢ 156‫ل يعّذبه ولـكن وضع له انتظار‬ ّ ‫بالظلام وتحـنن الرب على الجاهل أيضا ً لأجل أنه ليس في الحا‬ 157.‫ليتوب و يحيا‬

‫ب[ مراحم الله هي تآور ية الكائنات‬١٥٥ .١٨٤] ‫ وعلامة‬158‫ حياة الإنسان هي الثالوث المقدس‬.٧٣ .‫ولأجل أن حكماء كثير ين يتوهمون معارف لـكن مراحم الله أخير من الحياة‬ 150

151

152 153

154

In place of ‫والذي له بعده‬, ms 184, f. 155a, has: ‫“( وثانيها الذي له‬The second that belongs to him …”). The scribe of ms 177, f. 63a, initially wrote ‫والذي له بعده‬, but then wrote a horizontal red line above the words and added ‫ وثانيها‬in red ink in the left margin. S1: 焏犯‫“( ܥܒ‬end”; Guillaumont, Les six centuries, 50). In an accompanying footnote, the editor notes that the Armenian version of the kg contains a reading that would have been based on a copy of the expurgated Syriac text containing the erroneously pointed form 焏煟‫“( ܥܒ‬work”). The latter seems to be the text on which the Arabic translation depends. The unexpurgated Syriac text (S2) has 焏‫ܠܡ‬熏‫“( ܫ‬end”; Guillaumont, Les six centuries, 51; trans. Ramelli, Evagrius’s Kephalaia Gnostika, 68). S1: 焏‫ܘܬ‬煟‫“( ܝܚܝ‬Unity”), but four manuscripts (cdev) have the variant reading 焏‫ܬ‬熏‫ܝ‬狏‫“( ܬܠܝ‬Trinity”) (Guillaumont, Les six centuries, 50). The Arabic phrase ‫[“( وتجوز عدم الإدراك‬it] surpasses incomprehension”) diverges somewhat from the expurgated Syriac version (S1), which reads: 狏‫ … ܠܝ‬焏‫ܬ‬熏‫ܕܪܟܢ‬狏‫“( ܠـܠ ܡ‬there is no incomprehensibility”; Guillaumont, Les six centuries, 50). The syntax of the Arabic translation diverges somewhat from the expurgated Syriac version (S1; Guillaumont, Les six centuries, 50), which has:

煿‫ܟܠ‬熏‫ ܠܣ‬焏‫ ܣܟ‬狏‫ ܕܠܝ‬焯‫ܝ‬狏‫ ܕܟ‬燿‫ ܐܝ‬狏‫ ܠܝ‬焏‫ܬ‬煿̈‫ ܐܒ‬爯‫ܝ‬犯‫ ܕܐܡ‬燿‫ܐܝ‬

155 156 157 158

“… as the fathers said, is it not as it is written, ‘There is no limit to its understanding’?” Read: ‫يمشي‬. S1: 焏‫ܪ‬熏‫“( ܚ‬model, example”; Guillaumont, Les six centuries, 50). ms 184, f. 155a: ‫يحيى‬. S1: 焏狏‫ܝܫ‬煟‫ ܩ‬焏‫ܬ‬熏‫ܝ‬狏‫ܘܗܝ ܕܬܠܝ‬狏‫ ܐܝ‬焏狏‫ܥ‬煟‫“( ܝ‬is the knowledge of the Holy Trinity”); Guillaumont,

Book 1

63

70. The perfect image of God is the one who has become worthy of the knowledge of the Holy Trinity. That which comes next is knowledge of those who are without corporeal substance. The third (in order) is the contemplation of corporeal substances, and the fourth is the one who has intellections of worlds. But the fifth, necessarily, becomes lean—namely, (it is) the one who has acquired the health of the soul. 71. The work of the knowledge of natures is knowledge of the Holy Unity. (Such knowledge) surpasses incomprehension.159 As the holy fathers said, “There is no limit to its understanding.”160 72. May the Lord have mercy on this one, who gives knowledge of the Spirit, because it was written, “The righteous one walks in the light, while the ignorant one [walks] in darkness.”161 The Lord has also shown compassion on the ignorant one, because he does not immediately punish him, but rather he has established for him a (time of) waiting to repent and live. 73. The life of the human being is the Holy Trinity, and the sign of the mercies of God is contemplation of existent beings, because many wise ones intuit forms of knowledge, but “the mercies of God are better than life.”162

159 160 161 162

Les six centuries, 50). A variant reading found in one Syriac manuscript (E)—焏‫ܬ‬熏‫ܝ‬狏‫ܬܠܝ‬ 焏狏‫ܝܫ‬煟‫ܘܗܝ ܩ‬狏‫“( ܐܝ‬is the Holy Trinity”)—corresponds to what is found in both the Arabic translation and the Armenian version. Lit. “lack of awareness” (‫)عدم الإدراك‬. Psalm 145:3 (lxx 144:3/Peshitta 146:5). Cf. Ecclesiastes 2:14. Psalm 63:3 (lxx/Peshitta 62:3).

‫‪Critical Edition and Translation of the Arabic Text‬‬

‫‪64‬‬

‫‪ .٧٤‬نور الذهن ينقسم بالتثليث‪ 163‬أعني لمعرفة الثالوث المقدس المسجود له ولمعرفة الطبع المتجسم‬ ‫والغير متجسم ولفهم طبع الكائنات‪.‬‬

‫‪٦٤ .١٧٧] .٧٥‬أ[ إن كان إكليل العدالة هي معرفة الثالوث المقدس معلوم أن في كمال جرى القديسين‬ ‫يتكللون‪.‬‬

‫جعلت عدم المعرفة مضاددة ولـكن معرفة الأطفال وإذا ما‬ ‫‪ .٧٦‬ليس لمعرفة الحق المدفونة بالطبائع ُ‬ ‫كملوا أعني الأطفال يغلبون عدم المعرفة‪.‬‬

‫‪ .٧٧‬كل عقول كل‪ 164‬الناطقين مرتسمة‪ 165‬بشبه خالقهم المسيح مخلصنا وهو الذي يكملهم بمعرفة‬ ‫الثالوث المقدس‪.‬‬

‫‪ .٧٨‬الجحود الأول بالعالم الذي يكون في النفس هذا هو الذي بالمشيئة الصالحة أمور هذا العالم يتركهم‬ ‫الإنسان لأجل معرفة الله‪.‬‬

‫‪ .٧٩‬وأما الجحود الثاني الابتعاد من الشرور الذي بحرص الإنسان بنعمة الله تكون‪.‬‬

‫‪ .٨٠‬الجحود الثالث هو التبر ّأ من عدم المعرفة التي هي معتادة أن تظهر للناس مثل الخيالات بالقتال‬ ‫كمقدار تر بيتهم‪.‬‬

‫‪ (“The light of the mind is threefold in knowledge”).‬نور الذهن مثلث بالمعرفة ‪ms 184, f. 155b:‬‬ ‫‪,‬نور الذهن ينقسم بالتثليث ‪The scribe of ms 177, f. 63b, after initially writing the opening phrase‬‬ ‫‪ and‬الذهن ‪subsequently made two corrections. First, he wrote a red vertical line after‬‬ ‫‪ and then‬بالتثليث ‪ in red ink above it. Second, he wrote a red cross above‬بالمعرفة ‪penned‬‬ ‫‪ in red ink vertically in the right margin.‬مثلت المعرفة ‪wrote‬‬ ‫‪, but then‬كل عقول كل ‪. The scribe of ms 177, f. 64a, initially wrote‬كل عقول ‪ms 184, f. 155b:‬‬ ‫‪ with a diagonal red line.‬كل ‪crossed out the second‬‬ ‫‪ (“fashioned”). The scribe of ms 177, f. 64a, after initially writing‬مصورة ‪ms 184, f. 155b:‬‬ ‫‪ in red ink in‬مصورة ‪, subsequently marked a red cross over the word and wrote‬مرتسمة‬ ‫‪the left margin.‬‬

‫‪163‬‬

‫‪164‬‬ ‫‪165‬‬

Book 1

65

74. The light of the mind is divided in three: I mean, the knowledge of the worshipped Holy Trinity, the knowledge of the corporeal and incorporeal natures, and the understanding of the nature of existent beings. 75. If “the crown of justice” is knowledge of the Holy Trinity, it is known that, at the completion of their course, the saints will receive a crown.166 76. It is not to the knowledge of the truth, concealed in the natures, that ignorance is opposed, but to the knowledge of children. When the children grow up, they overcome [their former] ignorance. 77. All the intellects of all rational beings are imprinted with the likeness of their Creator, Christ our Savior. He is the one who perfects them with knowledge of the Holy Trinity. 78. The first disavowal of the world, which takes place in the soul, is the one that occurs through the good will. The human being leaves the affairs of this world for the sake of the knowledge of God. 79. The second disavowal of the world, however, is the withdrawal from evils, (a disavowal) which occurs through a person’s endeavor by God’s grace.167 80. The third disavowal is [the act of] being released from ignorance, which customarily appears to people as phantasms of battles, according to the measure of their instruction.

166 167

Lit. “at the completion of the course of the saints, they will receive a crown”; cf. 2Timothy 4:7–8. S1 (Guillaumont, Les six centuries, 54): “through a person’s diligence and by God’s grace.”

66

Critical Edition and Translation of the Arabic Text

.‫ب[ مجد العقل ونوره هو معرفة الروح ومجد النفس ونورها هو عدم آلامها‬٦٤ .١٧٧] .٨١

[‫أ‬١٥٦ .١٨٤] 169‫ عادة الشي الذي يفعل بنا بشكل حسي بهذا الشبه حكم الله العادل‬168‫ كمثل‬.٨٢ ‫لكل الناطقين الباقيين يفعل في الزمان الذي هو مزمع أن يدين الأحياء والأموات و يجاري كل إنسان‬ .‫كأفعاله‬

‫ إن كان جيحون هو نهر المصر يين الذي يحيط كل أرض الحبشة قيل لإسرائيل من واحد من‬.٨٣ ‫ أن لا يشرب منه يعرفون هم لهؤلاء الثلثة الرؤوس الآخر والنهر الذي منه يفرق لأر بعة‬170‫الأنبياء‬ .‫رؤوس‬

‫أ[ والغيرة‬٦٥ .١٧٧] 171‫ عقل الناطقين هو قابل المعرفة وعدم المعرفة والشهوة هي قابلة العفة والزناء‬.٨٤ .‫ أول بالأولين والذي أول الثانيين والذي أول بالثالثين‬173‫ الذي‬172‫قابلة الحب والبغضة يجرون ترافق‬

168

169

The scribe of ms 177, f. 64b, initially began with ‫( كما ا‬meaning to write ‫ )كما أن‬but crossed it out with a horizontal red line and proceeded with ‫ كمثل‬in the main text (as is found in ms 184, f. 155b). In the expurgated Syriac version (S1; Guillaumont, Les six centuries, 54), the beginning of this chapter reads as follows:

煿‫ ܕܐ‬焏‫ ܟܐܢ‬煿‫ ܕܝܢ‬焏‫ܬ‬熏‫ܡ‬煟‫ ܒ‬煿‫܆ ܒ‬爯‫ ܒ‬煟‫ ܥܒ‬煟‫ ܡܥ‬焏‫ܪ ܓܫܢ‬狏‫ ܡ‬焏‫ܬ‬熏‫ܡ ܕܡ‬煟‫ܗܿܘ ܡ‬

170 171 172 173

“That which sensible death is accustomed to do to us ‘the just judgment of God’ likewise effects for all the rest of the rational beings.” Note that the Arabic translation diverges from S1 due to a misreading of 焏‫ܬ‬熏‫ܡ ܕܡ‬煟‫ܡ‬. While in S1, the phrase ‫ܡ ܕ‬煟‫ ܡ‬introduces a substantivized relative clause (“That which …”) that begins with the noun 焏‫ܬ‬熏‫“( ܡ‬death”), the Arabic translators seem to have taken ‫ܡ‬煟‫ ܡ‬as a noun (“some [kind of]”) followed in apposition by the (different) noun 焏‫ܬ‬熏‫“( ܕܡ‬form, likeness”; translated here as ‫)شكل‬. One likely reason for this misunderstanding was that the latter noun (焏‫ܬ‬熏‫“ ;ܕܡ‬form, likeness”) appears later in the phrase 焏‫ܬ‬熏‫ܡ‬煟‫“( ܒ‬likewise”; lit. “in a likeness”) which in Arabic is translated as ‫“( بهذا الشبه‬in this likeness; likewise”). The scribe of ms 177, f. 64b, penned a red cross above the word ‫“( الأنبياء‬prophets”) and then wrote ‫“( أرميا‬Jeremiah”) in the right margin. S1: 焏‫ܬ‬熏‫ ܘܕܙܠܝܠ‬焏‫ܬ‬熏‫ ܕܢܟܦ‬焏狏‫“( ܡܩܒܠܢܝ‬susceptible to modesty and to licentiousness”; Guillaumont, Les six centuries, 56). Following ms 184, f. 156a. The scribe of ms 177, f. 65a, wrote ‫( نرافق‬sic). Reading ‫ الذي‬for ‫للذي‬.

Book 1

67

81. The glory and light of the intellect is knowledge of the Spirit. The glory and light of the soul is its impassibility.174 82. Just as in the case of the thing that regularly acts on us in a sensory way,175 likewise “the just judgment of God”176 acts on all eternal rational beings. In the time that is to come, “he will judge the living and the dead,”177 and “he will render to each person in accordance with his deeds.”178 83. If Gihon is the river of the Egyptians, which encircles the entire land of the Ethiopians,179 it is said to Israel by one of the prophets, “One should not drink from it.”180 They (i.e. the prophets) introduce to them (i.e. the Israelites) the three branches, and the river that is from it separates into four branches. 84. The intellect of rational beings is susceptible to knowledge and ignorance. Desire is susceptible to chastity and fornication. Envy is susceptible to love and anger, (which) follow (it). The one who is first has accompanied those who are first, the one who is first (has accompanied) those who are second, and the one who is first (has accompanied) those who are third.

174 175 176 177 178 179 180

Lit. “lack of its sufferings” (‫)عدم آلامها‬. I.e. death. 2 Thessalonians 1:5. 1 Peter 4:5. Revelation 22:12. Genesis 2:13. Cf. Jeremiah 2:18.

68

Critical Edition and Translation of the Arabic Text

182‫ إذا كان متألم يطيش بغير انضباط و يقبل أنواع الشهوات فيقف و ينقطع من مهارة‬181‫ العقل‬.٨٥ ‫سرعة جر ية فأما إذا كان بغير آلام فيهدا من الظلالة المحيطة به إذا ما صار بمفاوضة الغير متجسمين‬ 183.‫الذين يكملون جميع شهواته الروحانية‬

‫ و بهذا ما يقدر يحب شي هو في هذا العالم أكثر‬184‫ الحب تثبيت واتقان فضيلة النفس الناطقة بها‬.٨٦ .‫من معرفة الله‬

‫ كل شي صار لأجل معرفة الله صار وكل شي لأجل آخر صار فهو انقص من الشي الذي هو‬.٨٧ .‫لأجله لأجل هذا معرفة الله هي أفضل من الكل الذي لأجلها صار كل سيء‬

‫ب[ الحق هؤلاء الذي لأجل معرفة‬١٥٦ .١٨٤] ‫ب[ المعرفة الطبيعية هي أفهام‬٦٥ .١٧٧] .٨٨ 185.‫الثالوث المقدس صاروا‬

181

182

183

Following ms 184, f. 156a. The scribe of ms 177, f. 65a, initially wrote ‫ إذ كان‬before ‫العقل‬, but then crossed the two words out with two parallel horizontal red lines. The expurgated Syriac text (S1; Guillaumont, Les six centuries, 56) has 焏‫ܟ ܗܘܢ‬犯‫ܟ‬狏‫“( ܡ‬the wandering intellect”). ms 184, f. 156a: ‫“( مهارة‬expertise”). The scribe of ms 177, f. 65a, after initially writing ‫قوة‬, marked the word with a red cross; then, in the left margin, he wrote the letter ‫( خ‬for ‫خطأ‬, “error”), followed by ‫ مهارة‬in red ink as a correction. The Arabic translation of this chapter diverges significantly from the expurgated Syriac version (S1; Guillaumont, Les six centuries, 56), which reads as follows: 爯‫ ܩܐܡ ܕܝ‬.焏狏‫ ܕܪܓܝܓ‬焏‫ܪܫܢ‬熏‫ ܦ‬犯‫ ܣܥ‬煟‫܉ ܟ‬焏‫ ܗܘ‬焏‫ܠܒܟܢ‬狏‫ ܘܠ ܡ‬爯‫ ܕܝ‬熏‫܉ ܗܢ‬焏‫ܫ‬熏‫ ܚܫ‬焏‫ܘ‬煿‫ ܢ‬煟‫܉ ܟ‬焏‫ܟ ܗܘܢ‬犯‫ܟ‬狏‫ܡ‬

‫ܘܢ܇‬煿‫ܝ‬狏‫ܡ ܐܝ‬熏‫ ܕܕܠ ܓܫ‬爯‫ ܕܐܝܠܝ‬焏‫ ܒܥܢܝܢ‬焏‫܇ ܘܗܘ‬焏‫ ܕܠ ܚ̈ܫ‬焏‫ ܕܗܘ‬焏‫܉ ܡ‬煿‫ ܠ‬焏犯‫ܝ‬煟‫ ܕܚ‬營‫ܥܝ‬熏‫ ܛ‬爯‫ ܘܫܠ ܡ‬煿‫ ܚܐܦ‬爯‫ܡ‬ ‫܀‬焏狏‫ܗ ܪܘܚܢܝ‬狏‫ ܪܓܝܓ‬爯‫ܝ‬煿‫ ܟܠ‬爯‫ ܕܡܡܠܝ‬爯‫ܐܝܠܝ‬

184

185

“As for the wandering intellect, when it is passible, it is uncontrollable when it enacts various desires. But it halts its violent motion and renounces the oblivion that surrounds it when it is impassible and is in the company of those who are incorporeal, who fulfill all its spiritual desires.” In its Arabic translation the beginning of this chapter diverges from the expurgated Syriac version (S1; Guillaumont, Les six centuries, 56): 焏狏‫ ܡܠܝܠ‬焏‫ ܕܢܦܫ‬焏‫ܪܬ‬狏‫ ܡܝ‬焏‫ܬ‬熏‫ܘܗܝ܉ ܬܩܢ‬狏‫ ܐܝ‬焏‫ܒ‬熏‫ܚ‬ (“Love is the virtuous state of the rational soul.”). ms 184, f. 156b: ‫تكونوا‬. The scribe of ms 177, f. 65b, after initially writing ‫صاروا‬, crossed it out with a horizontal red line and in the right margin wrote ‫ تكونوا‬in red ink as an alternative reading.

Book 1

69

85. When the intellect is passible, it is fickle, without discipline, and susceptible to (different) types of desire, for it ceases (to function) and is quickly and recklessly cut off from (its) expertise. But when it is impassible, it is rightly guided away from the shadows that surround it whenever it comes to be in the company of the incorporeal ones who fulfill all its spiritual desires. 86. Love is the confirmation and integrity of the virtue of the soul that acts rationally through it. For this reason, it is not possible to love anything in this world more than the knowledge of God. 87. Everything that has come into existence has come into existence for the sake of the knowledge of God. Everything that has come into existence for the sake of something else is inferior to the thing that exists for the sake of it (i.e. the knowledge of God). For this reason, the knowledge of God is superior to all things. What has come into existence on account of it is everything. 88. Natural knowledge consists of the intellections of truth (for) those who have come into existence for the sake of the knowledge of the Holy Trinity.

70

Critical Edition and Translation of the Arabic Text

‫ ليعرف معرفة الحق والله هو الذي له معرفة‬186‫أ[ كل الطبع الناطق جميعه خلق‬٨٩ .١ ١‫ ]س‬.٨٩ 187.‫الأزلية‬

‫ب[ الطبع الناطق الذي خلق ضديته أن لا يخلق وضد حر يته هي الشر وعدم المعرفة‬٨٩ .١ ١‫ ]س‬.٩٠ .‫وواحدة من هؤلاء ليس هي ضد الله‬

‫صلب به مخلصنا يوم الجمعة فكل الذين ماتوا بالمسيح هم بمثال‬ ُ ‫[ إن كان اليوم الذي‬٩٠ .١ ١‫ ]س‬.٩١ ‫ الله تلك التي تقوم في اليوم الثالث وهي لابسة جسم الروح صادقة‬188‫دفنه الذي فيهم اندفنت محبة‬ .‫هي كلمة مخلصنا اليوم وغذا أفعل القوات وفي اليوم الثالث أكمل‬

189.‫كملت المائة الأولة وهكذا وجدوا في نسخ عديدةكثير‬

186

187 188

189

There is no equivalent to ‫ جميعه‬in the expurgated Syriac text (S1; Guillaumont, Les six centuries, 58), and where the Arabic has ‫“( خ ُل ِق‬created”), the Syriac has 爯‫“( ܐܬܬܟܝ‬naturally made”). The Arabic word ‫“( الأزلية‬eternal, existent from eternity”) is used to translate the Syriac 焏狏‫ܝܝ‬狏‫“( ܐܝ‬essential”). S1: 焏‫ܬ‬熏‫“( ܙܕܝܩ‬justice, righteousness”; Guillaumont, Les six centuries, 58). The scribe of ms 177, f. 65b, after writing ‫محبة‬, marked the word with a red cross and in the right margin wrote a series of four alternatives or glosses in red ink: ‫“( صدوقية حقيقية بر عدالة‬reliability, truth, righteousness, justice”). ms 184, f. 156b:ً ‫“( ولر بنا المجد دائما ًأبدا‬To our Lord be the glory, forever and ever.”).

Book 1

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89. [S1 i.89a] Every rational nature has been created entirely for the purpose of coming to know the knowledge of the truth. God is the One who has knowledge that exists from eternity. 90. [S1 i.89b] As for the rational nature that has been created, its opposite is (for something) not to be created. The opposite of its freedom is evil and ignorance. One of these is not in opposition to God. 91. [S1 i.90] If the day in which our Savior was crucified was Friday, then all those who have died in Christ are in the image of his burial, (those) in whom the love of God has been buried, that (love) which rises up on the third day, wearing the corporeal substance of the Spirit. Trustworthy is the word of our Savior: “Today and tomorrow I am performing powerful deeds, and on the third day I will complete (them).”190 The first hundred is completed: thus they were found in a great number of copies.

190

Luke 13:32.

1‫المائة الثانية من رؤوس المعرفة للقديس أنبا أوغر يس‬

2.‫يرحمنا الرب بصلواته آمين‬

.‫ وقوته وحكمته هذه هي كيف خلق من لا شي كل شي‬3‫أ[ مرآة أفهام نعمة الله‬٦٦ .١٧٧] .١

‫ بها خلق العالمين و بالمعرفة‬8‫ افرازات الذي‬7‫ الممتلئة‬6‫ انها حكمة المسيح‬5‫ ننظر‬4‫ تآور ية الطبيعة الثانية‬.٢ 10.‫ على الطبائع الناطقة نعلم بذاته‬9‫الذي‬

‫ مبدأ ساير المعارف هي معرفة وحدة الوحدانية المقدسة ومن كل التآور ية الطبيعية معرفة الروح‬.٣ .‫أ[ ومع الطبع الذي رافق لها ظهرت‬١٥٧ .١٨٤] ‫أقدم هذه التي من البدؤ خرجت‬

1 2 3 4 5 6 7 8 9 10

Following the orthography of ms 184, f. 156b. The scribe of ms 177, f. 65b, combined the ultimate alif in ‫ أنبا‬and the initial alif in ‫أوغر يس‬. The resulting form looks like ‫أنباوغر يس‬. ms 184, 156b: ‫“( أمين بارك يا رب‬Amen. Bless [us], O Lord.”). S1: 焏煿‫ܬܗ ܕܐ‬熏‫ ܕܛܒ‬焏狏‫ܝ‬熟‫“( ܡܚ‬the mirror of God’s grace”; Guillaumont, Les six centuries, 60). S1: 爯‫ ܕܬܪܬܝ‬焏狏‫ ܟܝܢܝ‬焏‫ܐܘܪܝ‬狏‫“( ܒ‬In the natural contemplation of secondary beings”; Guillaumont, Les six centuries, 60). ms 184, f. 156b: ‫تنظر‬. ms 184, f. 156b: ‫لحكمة الله‬. The scribe of ms 177, f. 66a, after initially writing ‫حكمة المسيح‬, added ‫ الله‬in red ink above ‫ المسيح‬without crossing the latter out. Following ms 184, f. 156b; ms 177, f. 66a, has ‫( للممتلية‬sic). ms 184, f. 156b: ‫تلك التي‬. ms 184, f. 156b: ‫التي‬. In place of ‫“( نعلم بذاته‬we know his essence”), ms 184, f. 156b: ‫“( تعرفه هو‬he has made himself known”). The scribe of ms 177, f. 66a, after initially writing ‫تعلم بذاته‬, later added ‫تعرفه هو‬ above the phrase in red ink as an alternative reading.

Book 2 The Second Hundred from the Chapters of Knowledge by Saint Anbā Evagrius May the Lord have mercy on us through his prayers, amen. 1. The mirror of the intellections of God’s grace, power, and wisdom is how he created everything from nothing. 2. We see that the contemplation of the second nature is “the wisdom of Christ that is full of discernments/distinctions,”11 through which he created the worlds. Through knowledge regarding the rational natures, we know its essence. 3. The starting point for the rest of the forms of knowledge is knowledge of the oneness of the Divine Unity. Knowledge of the Spirit is older than every natural contemplation. That (knowledge) emerged from the beginning and appeared along with the nature that is a companion to it.

11

Ephesians 3:10.

74

Critical Edition and Translation of the Arabic Text

‫ إن كان الغيارات كثير ين نحن فقط إفراز أر بع غيارات نعرف الأول مثلما قالوا الأبهات هو‬.٤ ‫ والثالث‬13‫ عدم الانخداع إلى التآور ية الطبيعية الثانية‬12‫الانتقال من الشر إلى الفضيلة والثاني من‬ ‫ من هذه إلى معرفة الطبائع الناطقة والرابع الانتقال من هؤلاء جميعهم إلى عند الثالوث‬14‫الدخول‬ .‫المقدس‬

‫ب[ جسد الروح الذي للطبائع الناطقة هذا هو تآور يةكل الكائنات وحياتهم الحقيقية‬٦٦ .١٧٧] .٥ .‫ المقدسة‬15‫هي معرفة الوحدانية‬

‫ للمعرفة تكون‬16‫ النفس العمالة التي بنعمة الله نجحت ومن الجسد انتقلت بأوليك المواضع الذي‬.٦ 19.‫ العادمة الآلام يوصلوها‬18‫ لواحظها‬17‫حيث‬

.‫ الذي إن كانوا بالفضيلة أو بالشر كانوا لها معينين ومنشطين‬20‫ هؤلاء الذي ترثهم النفس بعد الموت‬.٧

12

13 14 15 16 17

18 19

20

ms 184, f. 157a, omits ‫من‬. The scribe of ms 177, f. 66a, originally wrote ‫من الانخداع‬, but then crossed out the word ‫ الانخداع‬with a horizontal stroke before continuing with ‫عدم‬ ‫الانخداع‬. S1: 爯‫ ܕܬܪܬܝ‬焏狏‫ ܟܝܢܝ‬焏‫“( ܬܐܘܪܝ‬the natural contemplation of secondary beings”; Guillaumont, Les six centuries, 62). S1: 焏‫ܠܝ‬熏‫“( ܥ‬ascent”; Guillaumont, Les six centuries, 62). ms 184, f. 157a: ‫الواحدانية‬. ms 184, f. 157a: ‫التي‬. ms 184, f. 157a: ‫حيث يوصلوها‬. In ms 177, f. 66b, the scribe ended one line with the word ‫ حيث‬and began the next line with ‫لواحظها‬, before concluding the chapter with the verbal phrase ‫يوصلوها‬. Later, however, the same scribe also added ‫ يوصلوها‬in red ink in the right margin immediately before ‫لواحظها‬. This acknowledgement of an alternative placement of that verbal phrase probably serves as further evidence that the scribe of ms 177 had ms 184 (or a very similar copy) in front of him as a reference. See also footnote 18 below. ms 184, f. 157a: ‫لواحضها‬. The expurgated Syriac text (S1; Guillaumont, Les six centuries, 62) has 焏‫“( ܐܒܪ‬wings”). ms 184, f. 157a: ‫الآلام‬. While the verbal phrase ‫ يوصلوها‬appears at the end of the chapter in ms 177, f. 66b, the scribe of ms 184, f. 157a, included it earlier, immediately after ‫( حيث‬see also note 16 above). S1: 焏‫ܬ‬熏‫ܪ ܡ‬狏‫ ܒ‬焏‫ ܠܢܦܫ‬煿‫ ܠ‬爯‫ܬܝ‬犯‫ ܝ‬爯‫“( ܗܠܝ‬those who inherit the soul after death”; Guillaumont, Les six centuries, 62).

Book 2

75

4. Even if the changes are many, we know only the distinction21 of four changes. The first, just as the fathers said, is the transition from evil to virtue. The second (is the transition) from lack of humility to the contemplation of the second natures. The third is the entrance from this (kind of contemplation) to knowledge of the rational natures. The fourth is the transition from all of these to (the presence of) the Holy Trinity. 5. The body of the spirit belonging to the rational natures is the contemplation of all existent beings. Their true life is knowledge of the Divine Unity. 6. The practicing soul that by the grace of God has prevailed and has been transported from the body comes to reside in those places belonging to knowledge where its impassible glimpses22 convey it. 7. Those whom the soul inherits after death are the ones who, whether they lived according to virtue or evil, were helpful and encouraging to it.

21 22

Or, “discernment.” S1: “wings” (焏‫ ;ܐܒܪ‬Guillaumont, Les six centuries, 62).

76

Critical Edition and Translation of the Arabic Text

‫ من المعرفة معلوم ان‬23‫ غنا النفس معرفة الروح وفقرها عدم المعرفة ان كان عدم المعرفة هو البعد‬.٨ .‫الغنا سابق الفقر وصحة النفس سابق لمرضها‬

‫ من يعرف فعل وصايا الله ومن يفطن بقوة النفس ومن هو الذي يشفى هؤلاء وتقرب وتقدم‬.٩ .‫للتآور ية الحقيقية‬

‫ب[ معرفة‬١٥٧ .١٨٤] ‫ من الحواس وأشها منهم تآور ية‬24‫أ[ شهيات هم الأمور المعلومة‬٦٧ .١٧٧] .١٠ ‫ أن الحاسية ما تتبع تلك المعرفة لأجل مرضها تظن أنها أفضل بقر بها من تلك التي‬25‫الحق إلا لأجل‬ .‫تفعل ومنها أعلا‬

‫ نعمة ر بنا نقدر أن نأخذ التآور يا على كل شي تقوم من الأر بع عناصر إذا كان قر يب‬26‫ بمعونة‬.١١ ‫ لأن الله ما يدرك ولا‬27‫وإذا كان بعيد ولـكن ذهننا فقط هو غير مدروك وأكثر من هذا الله خالقهم‬ 28. ّ‫محله‬

.‫ يمين المسيح تدعا يده و يده ما تدعا يمين لأجل أن نوعها بالعطايا هو واحد و بالأدب نوع آخر‬.١٢

23 24

25 26

27 28

S1: 焏‫ܘܬ‬熟‫“( ܓܠܝ‬absence, privation”; Guillaumont, Les six centuries, 62). ms 184, f. 157a: ‫“( المذوقة‬experienced, tasted”). The scribe of ms 177, f. 67a, after originally writing ‫المعلومة‬, later wrote ‫ المذوقة‬in red ink immediately above the line. The original reading of ‫ المعلومة‬in ms 177 corresponds more closely to what is found in the expurgated Syriac text (S1): 爯‫ܥ‬煟‫ܝ‬狏‫( ܡ‬Guillaumont, Les six centuries, 64). ms 184, f. 157b: ‫إلا‬. S1: 焏‫ܬ‬熏‫ܢ‬煟‫“( ܡܥܒ‬action, activity, work”; Guillaumont, Les six centuries, 64). Note, however, that while the edited text of S1 has 焏‫ܬ‬熏‫ܢ‬煟‫ܡܥܒ‬, three manuscripts (D, E, and V), have the variant reading, 焏‫ܬ‬熏‫ܪܢ‬煟‫“( ܡܥ‬assistance, aid”), to which the Arabic translation more closely corresponds. One of those manuscripts (D = London, British Library [formerly British Museum], Add. 14578) originally came from Dayr al-Suryān. ms 184, f. 157b: ‫خالقه‬. The scribe of ms 177, f. 67a, after initially writing ‫خالقهم‬, later wrote ‫ خالقه‬in red ink immediately above the line. S1: 煿‫ܝ‬犯‫ ܡܫ‬狏‫“( ܐܦܠ ܒܝ‬nor the house he inhabits”; Guillaumont, Les six centuries, 64).

Book 2

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8. The wealth of the soul is knowledge of the Spirit, and its poverty is ignorance. If ignorance is remoteness from knowledge, it is known that wealth is prior to poverty, and the health of the soul is prior to its illness. 9. Who knows the practice of the commandments of God? Who is skillful in the power of the soul? Who is the one who heals these people, having approached and come near to the true contemplation? 10. Appetites are matters known by the sensory organs, but more appetizing than them is contemplation of the knowledge of the truth. But since sensory perception does not follow this knowledge due to its illness, it is thought to be superior by virtue of its proximity to that which is [more] active and higher than it. 11. Through the help of the grace of our Lord, we are able to receive the contemplation regarding everything that is constituted from the four elements, whether near or far. But our mind alone is incomprehensible, and even more so, God, its creator, for neither God nor his place of residence is comprehensible. 12. The right of Christ is called his hand, but his hand is not called [his] right, because its type in (the giving of) gifts is one (type) and (its type) in (the administration of) discipline is another type.

78

Critical Edition and Translation of the Arabic Text

‫ الطبائع الناطقة وهي كافية هذه الثانية‬31‫ لأذهان‬30‫ تآور ية الروح هي كافية وكفت‬29‫ بداية‬.١٣ .‫لدخولنا للـكمال‬

‫ب[ يكونوا متساو يين في مجازاة أعمالهم والذي تساووا‬٦٧ .١٧٧] ‫ الذين تساووا بالـكمال في تدبيرهم‬.١٤ .‫ ميراثه‬32‫بمعرفة الروح هم يكونوا متساو يين بمجد‬

.‫ يكون كامل‬34‫ بالنطق‬33‫ إذا ما قبل الطبع الناطق تآور ية نفسه حينئٍذ هي قوة الذهن‬.١٥

.‫ وهكذا هي معرفةكل الكائنات حتى أنها للنفس المشتركة بها توصل إلى معرفة الثالوث المقدس‬.١٦

29

30

31

32 33 34

S1: 焏狏‫ܡܝ‬煟‫“( ܩ‬first”; Guillaumont, Les six centuries, 66). The Arabic translation conforms more closely to a variant reading attested by Syriac ms B (and also reflected in the Armenian version): 狏‫ܡܐܝ‬煟‫[“( ܩ‬in the] beginning”). Following ms 184, f. 157b. The scribe of ms 177, f. 67a, after initially marking the chapter number (13) in red ink and beginning by writing the phrase, ‫هي كافية وكفت أعني بداية‬, proceeded to mark off this phrase with a pair of brackets (|—and—|) written in red ink. After that, he began again by writing the chapter number (13) in red ink before proceeding with the text above, the same reading found in ms 184, which starts with ‫( بداية‬the result being that this phrase is written twice in a row). This example of self-correction may be a case where the scribe of ms 177 recognized that what he initially began copying diverged from what was found in another manuscript he had at hand (likely ms 184) and then decided to change course. ms 184, f. 157b: ‫لعقول‬. The scribe of ms 177, f. 67a, initially wrote ‫ لأذهان‬but then later added ‫ لعقول‬above it in red ink. The edition of S1 has 焏‫“( ܗܘܝ‬genesis, origin”), but some manuscripts have variant readings: 焏‫“( ܗܘܢ‬mind”; CBV) or 焏‫“( ܗ̈ܘܢ‬minds”; D, as well as the Armenian version; Guillaumont, Les six centuries, 66 and note 2). The Arabic translation most closely corresponds to the plural form attested in manuscript D (London, British Library [formerly British Museum], Add. 14578), which was originally part of the Dayr alSuryān collection. ms 184, f. 157b: ‫في مجد‬. The scribe of ms 177, f. 67b, initially wrote ‫ بمجد‬and then later added ‫ في مجد‬above it in red ink. ms 184, f. 157b: ‫“( العقل‬intellect”). The scribe of ms 177, f. 67b, wrote ‫ الذهن‬and then later added ‫ العقل‬above it in red ink. S1: 狏‫“( ܡܠܝܐܝ‬perfectly, completely”). The reading of ‫“( بالنطق‬by reason”) in the Arabic translation may be based on a scribal misreading (as part of either the Syriac or the Arabic transmission) of 狏‫ ܡܠܝܐܝ‬as 焏‫“( ܡܠܝܠܝ‬reason”) or some close derivative thereof.

Book 2

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13. The beginning of the contemplation of the Spirit is sufficient. It has sufficed for the minds of the rational natures. But this second [type of contemplation] is sufficient for us to enter perfection. 14. Those who are equal in perfection in their conduct are equal in the recompense of their deeds. Those who are equal in the knowledge of the Spirit are equal in the glory of their inheritance. 15. When the rational nature receives the contemplation of itself,35 then the power of the mind becomes perfect through reason. 16. Thus, such is the knowledge of all existent beings that it conveys the soul participating in it to the knowledge of the Holy Trinity.

35

Or, “of its soul.”

80

Critical Edition and Translation of the Arabic Text

.‫ الأقانيم‬39‫ مساواة المعرفةكمساواة‬38‫ وتضمحل الأسامي وتبقا‬37‫ تتغير العالمين‬36‫ بتر بية الناطقين‬.١٧

46‫ الطبع الناطق‬45‫ هكذا يغمر‬44‫ بهن‬43‫ القائمة‬42‫ الألوان والمزاجات‬41‫ الجسد‬40‫ كمثل ما يغمر‬.١٨ 47.‫أ[ أو الشر وعدم المعرفة‬١٥٨ .١٨٤] ‫الفضيلة والمعرفة‬

36 37 38 39 40

41

42

43 44 45

46

47

S1: ‫ ܕܡܠ̈ܝܠ‬焏狏‫ܥ‬煟‫ ܕܝ‬焏狏‫ܪܒܝ‬狏‫“( ܒ‬Through the instruction of the knowledge of rational beings …”; Guillaumont, Les six centuries, 66). ms 184, f. 157b: ‫العوالم‬. ms 184, f. 157b: ‫تتخلف‬. ms 184, f. 157b: ‫“( بمساواة‬in/by the equality”). The expurgated Syriac text (S1; Guillaumont, Les six centuries, 66) has 焏‫ܬ‬熏‫ܝ‬熏‫ ܫ‬燿‫“( ܐܝ‬according to the equality”). ms 184, f. 157b: ‫“( يحجب‬veil(s)”). The Arabic verb in ms 177, f. 67b (‫يغمر‬, “conceal(s)”), adheres more closely in meaning to the verb in S1: 爯‫[“( ܡܟܣܝ‬they] conceal”; Guillaumont, Les six centuries, 68). The scribe of ms 177 also added glosses or alternative readings for the verb ‫يغمر‬, writing three verbs with similar meanings—‫—يغشا يطفح يغطى‬above the line. ms 184, f. 157b: ‫“( الأجساد‬bodies”). In this case, the plural in ms 184 corresponds more closely to S1, which has 焏‫“( ܦܓܪ‬bodies”; Guillaumont, Les six centuries, 68), although this Syriac noun is marked as an object of the verb (rather than its subject as in the Arabic) by the prefixed letter lāmadh (‫)ܠـ‬. ms 184, f. 157b: ‫“( الأمزجة والألوان‬the composites [lit. mixtures] and the colors”). The order of nouns in ms 184 corresponds more closely to reading of 焏‫ܢ‬熏̈‫ ܐܘ ܓ‬焏‫ܙ ܓ‬熏̈‫ ܐܘ ܡ‬in the expurgated Syriac text (S1, Guillaumont, Les six centuries, 68). S1: 爯‫ܝܒܠܝ‬狏‫“( ܡ‬transmitted, conducted”; Guillaumont, Les six centuries, 68), although the majority of Syriac manuscripts have 爯‫ܝ‬煟‫ܝܠ‬狏‫“( ܡ‬born, generated, brought into existence”). The scribe of ms 188, f. 67b, after initially writing ‫بهن‬, also wrote ‫ به‬above the line. ms 184, f. 157b: ‫تغطى‬. The expurgated Syriac text (S1) has 爯‫[“( ܡܟܣܝ‬they] conceal”; Guillaumont, Les six centuries, 68), the same verb used in the first part of the chapter, as is also the case in ms 177, f. 67b. ms 184, f. 157b: ‫“( الطبائع الناطقة‬rational natures”). The edited Syriac text of S1 also has the plural (‫ ܡܠ̈ܝܠ‬焏‫“ ;ܟ̈ܝܢ‬rational natures”), but two manuscripts (D and B) have the singular, as in ms 177, f. 67b. One of these two manuscripts is a copy that comes from Dayr al-Suryān (D; London, British Library [formerly British Museum], Add. 14578). In the Syriac, the noun 焏‫( ܟ̈ܝܢ‬or 焏‫ )ܟܝܢ‬is marked as an object of the verb (rather than its subject as in the Arabic) by the prefixed letter lāmadh (‫)ܠـ‬. ms 184, ff. 157b–158a: ‫أ[ أما شر عدم المعرفة‬١٥٨ .١٨٤] ‫“( أما فضيلة المعرفة‬either the virtue of knowledge or the evil of ignorance”). S1: 焏狏‫ܥ‬煟‫ ܘܠ ܝ‬焏‫ܬ‬熏‫܇ ܐܘ ܒܝܫ‬焏狏‫ܥ‬煟‫ ܘܝ‬焏‫ܪܘܬ‬狏‫“( ܡܝ‬virtue and knowledge, or evil and ignorance”; Guillaumont, Les six centuries, 68).

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17. Through the instruction of rational beings, the worlds are changed, and the names disappear, while the equality of knowledge remains according to the equality of the hypostases. 18. Just as the colors and the mixtures that arise with them conceal the body, so too the virtue and knowledge, or evil and ignorance, conceal the rational nature.

82

Critical Edition and Translation of the Arabic Text

‫ من سائر الطبائع الناطقة معرفة الحق أقدم لأجل أنهم من بعدما خلقوا يتر بوا بها حتى يصلوا‬.١٩ 48.‫كمالها‬

52‫ بالأجساد علمها‬51‫ الخالق من بعد المخلوقين‬50‫ وهو أعنى‬49‫ معرفة الروح هي أقدم من الجسم‬.٢٠ .‫للطبع الناطق‬

‫أ[ هو منادى بحكمة الله الممتلئة إفرازات وليس شيا ًمن الذي خلق‬٦٨ .١٧٧] 53‫ كل شي خلق‬.٢١ 54.‫يدرك ذاته‬

‫ كما أن شبه الأب هو كلمة الحق ابنه يسوع المسيح أظهر وأعلن للطبع الناطق وهكذا وأيضا اً لشبه‬.٢٢ .‫ الناطق يظهر‬55‫الطبع‬

.‫ هو المعلم بالمعرفة عليه أعني كل طبع ناطق صار بصورته‬57‫ الله الذي ما يرى‬56‫ الذي هو بشبه‬.٢٣

48

The word order in ms 184, f. 158a, differs, although the meaning is largely the same:

‫معرفة الحق أقدم من جميع الناطقين لأنه ومن بعد خلقتهم بها يتر بوا حتى يبلغوا لـكمالها‬

49 50 51 52 53 54 55 56 57

“The knowledge of the truth is older than all rational beings, because after their creation they were instructed by it until they reached its perfection.” ms 184, f. 158a: ‫“( معرفة الروح المتقدمة على الأجساد‬the knowledge of the Spirit is prior to bodies”). In place of ‫وهو أعنى‬, ms 184, f. 158a, simply has ‫هو‬. ms 184, f. 158a: ‫“( التكو ين‬creation”). ms 184, f. 158a: ‫وعلمها‬. The scribe of ms 177, f. 67b, after initially writing ‫خلق‬, added ‫ كان‬as an alternative above the line in red ink. S1: 煿‫“( ܟܝܢ‬his nature”; Guillaumont, Les six centuries, 68). Reading ‫ الطبع‬for ‫( للطبع‬sic). In S1, 焏‫“( ܟܝܢ‬nature”) functions as the subject of this clause, and ‫ܬܗ‬熏‫ ܕܡ‬is marked as the direct object. The scribe of ms 177, f. 68a, after initially writing ‫بشبه‬, added ‫ بصورة‬as an alternative above the line in red ink. ms 184, f. 158a: ‫الغير منظور‬. Above ‫ما‬, the scribe of ms 177, f. 68a, wrote ‫ لا‬in red ink.

Book 2

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19. The knowledge of the truth is older than all rational beings, since after their creation they were instructed by it until they attained its perfection. 20. The knowledge of the Spirit is older than the corporeal substance. He— I mean, the Creator—taught it to the rational nature after (he created) those who were created in bodies. 21. Everything that has been created proclaims the wisdom of God, which is “full of distinctions,”58 but nothing of what has been created comprehends his essence. 22. Just as the likeness of the Father—the Word of Truth, his Son Jesus Christ— revealed and made manifest the rational nature, so too the rational nature made manifest (his) likeness. 23. The one who, through “the invisible likeness of God,”59 is the teacher of knowledge concerning it—I mean, (concerning) every rational nature—has come to be in his image.

58 59

Ephesians 3:10. Colossians 1:15.

84

Critical Edition and Translation of the Arabic Text

.‫ مع أساميه‬62‫ قبل عليه ليقتني الأسامي المستعارة‬61‫ بنعمته‬60‫ واحد هو وحده الذي‬.٢٤

67‫ العالم القائم‬66‫ هكذا هذا‬65‫ قد ز ُرع َت‬64‫ تدعا جسم هذه الذي‬63‫ كما أن حبة السنبل المستقبلة‬.٢٥ 68.‫يدعا حبة لذلك المستقبل‬

‫ حامل‬72‫ الشر فالعالم المزمع هو‬71‫ الفضيلة والتبن علامة‬70‫ حاملة علامة‬69‫ إن كانت الحنطة هي‬.٢٦ .‫ لأنه الوسيط بين الحنطة للتبن‬73‫علامة الـكور المفصل‬

‫ ووقت‬75‫ب[ وقت منظرهم يقبل بافتراق‬٦٨ .١٧٧] 74‫ العقل الروحاني المترصد للمعقولات‬.٢٧ .‫منظرهم يكون نير‬ 60

61

62 63 64 65 66 67 68 69 70 71 72 73 74

75

Following ms 184, f. 158a. The scribe of ms 177, f. 68a, originally wrote ‫وحده الذي عليه‬, but then crossed out ‫ عليه‬with a red horizontal stroke, before writing ‫ الذي‬again. The result looks like this: ‫وحده الذي عليه الذي‬. Following ms 184, f. 158a, which corresponds here more closely to the preposition plus singular noun found in S1 (焏‫ܬ‬熏‫ ;ܒܛܝܒ‬Guillaumont, Les six centuries, 70). ms 177, f. 68a, has the plural noun form, ‫بأنعامه‬. ms 184, f. 158a: ‫أسامي مستعارة‬. ms 184, f. 158a: ‫السنبلة العتيدة‬, where the adjective ‫ العتيدة‬corresponds more closely to S1 (焏煟‫ܝ‬狏‫ ;ܥ‬Guillaumont, Les six centuries, 70). ms 184, f. 158a: ‫التي‬. The scribe of ms 177, f. 68a, after initially writing ‫الذي‬, later added ‫التي‬ above the line in red ink. ms 184, f. 158a: ‫( ازدرعت‬cf. S1: 狏‫ ;ܐܙܕܪܥ‬Guillaumont, Les six centuries, 70). ms 184, f. 158a: ‫هكذا وهذا‬. ms 184, f. 158a: ‫( العالم‬omitting ‫)القائم‬. The inclusion of ‫ القائم‬in ms 177 corresponds more closely to S1, which has ‫ … ܕܩܐܡ‬焏‫( ܥܠܡ‬Guillaumont, Les six centuries, 70). ms 184, f. 158a: ‫ذاك المزمع‬. The scribe of ms 177, f. 68a, originally wrote ‫ لذلك المستقبل‬but then added ‫ المزمع‬as an alternative reading immediately above it in red ink. In place of ‫إن كانت الحنطة هي‬, ms 184, f. 158a, has ‫كما أن الحنطة‬. ms 184, f. 158a: ‫حامل قصد‬. ms 184, f. 158a: ‫حامل قصد‬. ms 184, f. 158a: ‫هكذا وأيضا اً لعالم العتيد‬. The adjective ‫ العتيد‬in ms 184 corresponds to the use of 焏煟‫ܝ‬狏‫ ܥ‬in S1 (Guillaumont, Les six centuries, 70). ms 184, f. 158a: ‫حامل كور مفرز‬. The scribe of ms 177, f. 68a, after initially writing the adjective ‫المفصل‬, later added ‫ المفرق‬above it in red ink. ms 184, f. 158a: ‫“( الذي يشخص بالمعقولات‬that gazes upon intelligible things”). The scribe of ms 177, f. 68a, after initially writing ‫المترصد للمعقولات‬, later added in red ink a cross above ‫ المترصد‬and the word ‫ المراصد‬below the line in the bottom margin. ms 184, f. 158a: ‫في وقت نظرتهم مفترز يقبل‬.

Book 2

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24. There is one alone who by his grace has taken it upon himself to acquire borrowed names along with his (own) names. 25. Just as a future seed of grain is called the corporeal substance of what has been planted, so too this present world is called a seed belonging to that future (world). 26. If the wheat76 signifies virtue and the chaff signifies evil, then the world to come signifies an oven that separates, because it is intercedes between the wheat and the chaff. 27. The spiritual intellect that keeps watch for intelligible things sometimes takes sight of them separately, and sometimes its sight of them is luminous.

76

Cf. Matthew 3:12.

86

Critical Edition and Translation of the Arabic Text

80‫ المعقولة إن نظرت أو لم‬79‫ والعين‬78‫ ليس تنظر حدها‬77‫ العين المحسوسة إذ تنظر بما هو منظور‬.٢٨ 81.‫تنظر في الحال من سائر الأجناب تحيط لذلك الشي الذي ينظر‬

‫ إذ كليته مع‬84‫ جسمها هكذا العقل بقوة يقنى للنفس‬83‫ قانية‬82‫ب[ كما أن النار بقوة‬١٥٨ .١٨٤] .٢٩ .‫ بنور الثالوث المقدس‬85‫كليتها تنمزج‬

‫ وليس جميع الذين عرفوا‬87‫ فهم معرفتهم يعرفوا‬86ً ‫ كل الذين لعناية القوات المقدسة قبلوا فأيضا‬.٣٠ .‫ قبلوا‬88‫فهمهم أيضا ًعنايتهم‬

83 84 85

Following ms 184, f. 158a, which corresponds here more closely to S1 (焏熟‫ܚ‬狏‫ ܕܡ‬焏‫ܪ ܓܡ‬熏‫ ܬܚ‬煟‫;ܟ‬ Guillaumont, Les six centuries, 70). In place of ‫“( إذ تنظر بما هو منظور‬when it views what is visible”), ms 177, f. 68b, has ‫“( إذا تطلعت لما يرى‬when it rises up to what is seen”). ms 184, f. 158a: ‫ليس حده تنظر‬. ms 184, f. 158a: ‫وأما العين‬. S1: 煟‫“( ܟ‬when”; Guillaumont, Les six centuries, 72). In Arabic, it is likely that this form was originally ‫“( لما‬when”), in which case this phrase would read: “if it has seen, or when it will see,” instead of “whether it sees or does not see.” In place of ‫“( في الحال من سائر الأجناب تحيط لذلك الشي الذي ينظر‬it immediately encompasses on all sides that thing that is viewed”), ms 184, f. 158a, has the following: ‫من كل‬ ‫“( واحد من نواحيه تحيط لذاك الشي الذي تنظره‬it encompasses from every aspect that thing that it views”). Following ms 184, f. 158b. The scribe of ms 177, f. 68b, after initially writing ‫بقوه‬, later crossed it out with a diagonal red ink stroke. ms 184, f. 158b: ‫تقتنى‬. ms 184, f. 158b: ‫يقتنى النفس‬. ms 184, f. 158b: ‫إذا كان جميعه بجميعها يمتزج‬.

86 87 88

ms 184, f. 158b:ً ‫جميع الذين قبلوا سياستهم القوات المقدسة وأيضا‬. ms 184, f. 158b: ‫يعرفون‬. ms 184, f. 158b: ‫وأيضا ًسياستهم‬. In ms 177, f. 68b, in red ink, the scribe wrote the letter beta

77

78 79 80

81

82

(ⲃ) aboveً ‫أيضا‬, and above ‫ عنايتهم‬he wrote the letter alpha (ⲁ), perhaps to indicate that the order of these words could be switched. S1: ‫ܬܗܘܢ‬熏‫ܢܣܢ‬犯‫“( ܐܦ ܡܦ‬providence, forethought, dispensation; administration, management, governance”; Guillaumont, Les six centuries, 72).

Book 2

87

28. The sense-perceptible eye, when it sees what is visible, does not see the full extent of that thing. But the intelligible eye, whether it sees or does not see,89 immediately encompasses on all sides the thing that is seen. 29. Just as fire possesses its corporeal substance with power, so too the intellect possesses the soul in power when all of the former, with all of the latter, is mixed with the fire of the Holy Spirit. 30. All those whose holy powers have received providential care also know the intellection of the knowledge of them, but not all of those who have known the intellection of them have also received their providential care.

89

Here, the Arabic text diverges somewhat from the Syriac version: for a discussion, see the corresponding footnote to the Arabic text.

88

Critical Edition and Translation of the Arabic Text

‫ عن الطبع الاثنين كمشية‬92‫ الطبع وخارج‬91‫ الناس بالطبع وفوق‬90‫ بإفراز ثلاثة عيشات يعيشون‬.٣١ 94.‫ وواحد كتهاون مشيتهم‬93‫الله‬

‫أ[ هكذا الأعمال‬٦٩ .١٧٧] 96‫ ليس الهيولانيات هي التي تقوت الأجساد إلا قوتهم‬95‫ كما أنه‬.٣٢ 100.‫ إفرازات معرفة الأفعال‬99‫ النفس إلا‬98‫ ير بون‬97‫ليس هم الذين‬

‫ بالفاسدين وكمالها بغير‬102‫ تدر يجها‬101‫ تر بية معرفة الناطقين هي بنظر الفاسدات والغير فاسدات‬.٣٣ 103.‫الفاسدين‬

‫ المعرفة المقدسة‬105‫ يجدب الحديد إليه هكذا‬104‫ كما أن حجر المغنيطيس بالقوة الطبيعية الخافية فيه‬.٣٤ .‫للعقل النقي‬ 90 91 92 93

94

95 96 97 98 99

ms 184, f. 158b: ‫[“( بثلاثة إفرازات تحيا‬People] live according to three distinctions”). ms 184, f. 158b: ‫و بفوق‬. ms 184, f. 158b: ‫و بخارج‬. Following ms 184, f. 158b (cf. S1: 焏煿‫ ܕܐ‬煿‫ ܨܒܝܢ‬燿‫ܐܝ‬, “in accordance with God’s will”; Guillaumont, Les six centuries, 72). In place of ‫“( كمشية الله‬in accordance with God’s will”), ms 177, f. 68b, has ‫“( كمسرة الله‬in accordance with God’s pleasure”). ms 184, f. 158b: ‫والواحد كإهمال إرادتهم‬. The scribe of ms 177, f. 68b, originally wrote the phrase, ‫وواحد كمشيتهم كتهاون مشيتهم‬, but later crossed out the first ‫ كمشيتهم‬with three diagonal strokes in red ink. After initially writing ‫أنه‬, the scribe of ms 177, f. 68b, wrote a separate letter nūn (‫ )ن‬above it, probably to indicate ‫ أن‬as an alternative reading. ms 184, f. 158b: ‫“( ليس الهيوليات تغرى الجسد بل قوتهم‬it is not corporeal substances that produce the body, but rather their power [that does]”). In place of ‫هكذا الأعمال ليس هم الذين‬, ms 184, f. 158b, has: ‫وكذلك أيضا لً يس الأعمال‬. Following ms 184, f. 158b (cf. S1: 爯‫ ;ܡܪܒܝ‬Guillaumont, Les six centuries, 72). In place of ‫ير بون‬ (“[they] educate”), ms 177, f. 69a, has ‫[“( يدبرون‬they] train”). ms 184, f. 158b: ‫بل‬.

103 104

In place of ‫“( الأفعال‬deeds”), ms 184, f. 158b: ‫“( الأعمال‬works”). ms 184, f. 158b: ‫بنظرة المنفسدين أو بغير المنفسدين‬. S1: 煿‫“( ܕܘܪܫ‬its teaching”; i.e. “the teaching of that knowledge”; Guillaumont, Les six centuries, 74). In the Arabic transmission of the text, the phrase ‫“( تدر يجها‬its advancement”) is probably based on a misreading of ‫“( تدر يسها‬its teaching”). ms 184, f. 158b: ‫بالغير منفسدين‬. ms 184, f. 158b: ‫التي فيه الخفية‬.

105

ms 184, f. 158b:ً ‫هكذا أيضا‬.

100 101 102

Book 2

89

31. People live according to the distinction of three ways of life: according to nature, above nature, and outside of nature. Two are in accordance with God’s will, and one is in accordance with the neglect of his will. 32. Just as it is not corporeal substances that nourish bodies, but rather their power (that does), so too it is not works that educate the soul, but rather the discernments106 belonging to the knowledge of deeds. 33. The instruction in the knowledge of rational beings comes about through the perception of corruptible or incorruptible beings, its advancement (comes about) through corruptible beings, and its perfection (comes about) through incorruptible beings. 34. Just as the stone of the magnet attracts iron to itself through the natural power that is hidden in it, so too does holy knowledge (attract) the pure rational soul.

106

Or, “distinctions.”

90

Critical Edition and Translation of the Arabic Text

‫ وهو هذا العقل أيضا ً قد اقتنى خمس حواس الروح الذي بهم ينظر و يحس بأفهام المخلوقات‬.٣٥ ‫ الذي عليهم يقبل و بالشم يتنعم‬108‫ الأمور كمثل الفعل و بالسمع الكلام‬107‫فبالنظر يوري للذهن‬ ‫ و يتنعم بهؤلاء ذوق فمه وأما بالمجسة قنوع حقيقي بثبت‬110‫ يخالطها شي‬109‫بالرائحة المقدسة التي ليس‬ 111.‫في جميعهم يقبل‬

‫ ليس كل ناظر ين الأفعال المنظورة وأيضا ً اتمنوا انف كلمة الحق عليهم ولا أيضا ً الذين اتمنوا‬.٣٦ 114‫ب[ هذين‬٦٩ .١٧٧] 113‫ ينظرون وثم أناس يستحقون‬112ً ‫أ[ أيضا‬١٥٩ .١٨٤] ‫كلامهم لنظرة أفعالهم‬ .‫ أبكار إخوتهم‬116‫ العظيمين هؤلاء الذين يدعون‬115‫الإفراز ين‬

107

108 109 110 111

112

S1: 焏‫“( ܗܘܝ‬existence”; Guillaumont, Les six centuries, 74), but two Syriac manuscripts (C and V) have 焏‫“( ܗܘܢ‬mind”), a variant reading to which the Arabic translation corresponds (see also note 34 to the English translation of this chapter). S1 has the plural noun ‫“( ̈ܡܠ‬words”; Guillaumont, Les six centuries, 74). The reading of ‫ التي ليس‬follows ms 184, f. 158b (cf. S1; Guillaumont, Les six centuries, 74). The negation is omitted in ms 177, f. 69a, which simply has ‫الذي‬. S1: ‫ ܕ ܓܠ‬焏‫ܠܛܢ‬熏‫ ܚ‬煿‫ ܒ‬狏‫“( ݁ܗܘ ܕܠܝ‬that has no deceiving mixture”; Guillaumont, Les six centuries, 74). Following ms 184, f. 158b (cf. S1: 爏‫ ܡܩܒ‬狏‫ܐܝ‬狏‫ܝ‬狏‫ ܚ‬爯‫ܠܝ‬煿‫܇ ܕܒ‬焏犯‫ܝ‬犯‫ ܫ‬焏‫ ܦܝܫ‬爯‫ ܕܝ‬焏狏‫ ܓܫ‬煟‫ܒܝ‬, “but by means of touch, it precisely receives true assurance in these things [i.e. the senses]”; Guillaumont, Les six centuries, 74). In place of the phrase ‫وأما بالمجسة قنوع حقيقي بثبت في‬ ‫“( جميعهم يقبل‬but by means of touch it receives true satisfaction in the confirmation of all of them”), ms 177, f. 69a, has ‫“( و بالمجسة تضرعات حقيقية الذي بهم يقبل‬and by touch it is susceptible to [the] true entreaties that are [found] in them”). Above the word ‫تضرعات‬ (“entreaties”), the scribe of ms 177 later wrote ‫“( زفرات‬sighs, moans”) in red ink. The first section of this chapter follows ms 184, ff. 158b–159a (cf. S1: Guillaumont, Les six centuries, 74[–76]). In ms 177, f. 69a, the beginning of the chapter reads:

‫كل منظر الأفعال العقلية هو سابق تصديق كل كلمة صادقة عليهم إلا ليس أيضا ً الذي يصدق كل‬ ‫كلامهم ينظر ولا أيضا ًأفعالهم‬

113 114 115 116

“Every perception of intelligible deeds involves an earlier trust in the trustworthy word concerning them, except for the fact that the one who trusts their words perceives not even their deeds ….” In place of ‫“( يستحقون‬are worthy of”), ms 184, ff. 159a, has ‫“( يؤهلوا‬are qualified for”). ms 184, ff. 159a: ‫لهذين‬. The scribe of ms 177, f. 69b, after writing ‫الإفراز ين‬, marked it with a small cross and then wrote the word ‫ النوعين‬above it in red ink. In place of ‫العظيمين هؤلاء الذين يدعون‬, ms 184, ff. 159a has ‫العظيمة أوليك الذين يسموا‬.

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35. This intellect too possesses five senses of the Spirit, through which it perceives and senses the intellections of created things. By means of visual perception, it makes visible to the mind things like action(s).117 By means of hearing, it receives speech about them (i.e. the intellections). By means of smell, it enjoys that holy fragrance with which nothing is intermixed. The taste of its mouth enjoys these things, but by means of touch it receives true satisfaction in the confirmation of all of them (i.e. the senses). 36. Not all those who perceive perceptible deeds have also previously placed trust in the word of truth concerning them, nor do those who have placed trust in their words so as to perceive their deeds also (in fact) perceive (them). Furthermore, some people are worthy of these two great discernments.118 Those are the ones who are called “the first-born of the brothers.”119

117

118 119

S1: “Sight makes visible to it [i.e. the intellect] the existence of things like actions” (Guillaumont, Les six centuries, 74). However, in place of the word for “existence” (焏‫)ܗܘܝ‬, two Syriac manuscripts (C and V) have “intellect” (焏‫)ܗܘܢ‬. This variant reading, on which the Arabic translation (‫ذهن‬, “mind”) seems to be based, results in something like the following: “Sight makes visible to the intellect things like actions.” While in S1 the noun for “intellect” (焏‫)ܗܘܢ‬ is consistent, in the Arabic there is a shift of usage here from “intellect” (‫ )عقل‬to “mind” (‫)ذهن‬. Or, “distinctions.” Romans 8:29.

92

Critical Edition and Translation of the Arabic Text

120.‫ واحد هو وحده له اسم من الكائنات و بلده غير معروف‬.٣٧

‫ من أفهام التدبير ما هو بمثال الأيام الذي قبل الآلام ومنهم أيضا ًما هو بمثال العنصرة المقدسة‬.٣٨ 121.‫مرتسم‬

124.‫ الأفهام‬123‫ سر الخمسين وهذه هي أسباب‬122‫ عدد الخمسة هو‬.٣٩

.‫ عدد الأر بعة هو سر الأر بعين و بهؤلاء هي تآور يتهم‬.٤٠

.‫ الأر بعة والخمسة يقدر أن يعرف سر الأر بعين والخمسين‬125‫ واحد هو الذي من غير‬.٤١

127.‫ للبصخة المقدسة ومن يعرف العنصرة المقدسة‬126‫ من هو الذي أتى‬.٤٢

120

121

122 123

124 125 126

127

Following ms 184, f. 159a (cf. S1; Guillaumont, Les six centuries, 76). ms 177, f. 69a, seems to misconstrue the end of the chapter: ‫واحد هو فقط من جميع الكائنات له اسم ومكان وما يعُ رف‬ (“There is one alone among all the existent beings who has a name and a place and is not known”). ms 184, f. 159a: ‫بعض أفهام تدبير ر بنا بالجسد هو في الأيام التي من قبل الآلام و بعضه في البنطيقوستي‬ ‫“( مرسوم‬Some of the intellections of the dispensation of our Lord in the body are in the days before the Passions, and some of them are represented in Pentecost”). Above the word ‫بمثال‬, the scribe then later wrote a red cross and the (alternative) phrase, ‫بصورة‬. ms 184, f. 159a: ‫هو من‬. Following ms 184, f. 159a (cf. S1: 焏狏‫ ܥܠ‬爯‫ܝ‬煿‫ܝ‬狏‫ ܐܝ‬爯‫“ ;ܘܗܠܝ‬They are the cause”; Guillaumont, Les six centuries, 76). In place of ‫“( وهذه هي أسباب‬These are the reasons …”), ms 177, f. 69b, has ‫“( وهؤلاء هم رموز‬These are the symbols …”). The edited text of S1 has ‫ܟܠ‬熏‫“( ܣ‬intellection”) in the singular, but the word is pointed as a plural form in two Syriac manuscripts (C and E). ms 184, f. 159a: ‫من دون‬. Following ms 184, f. 159a, where the verbal form ‫ أتى‬corresponds more closely to the verbal form in S1 (焏‫ ;ܢܐܬ‬Guillaumont, Les six centuries, 76). In place of ‫“( الذي أتى‬who came for”), ms 177, f. 69b, has the phrase ‫“( من يصل‬who arrived at”). In place of ‫“( العنصرة المقدسة‬the Holy Pentecost”), ms 184, f. 159a, has ‫“( البنطيقوستي‬Pentecost”).

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37. One alone among the existent beings has a name. His homeland is not known. 38. Among the intellections of the dispensation (i.e. Incarnation), there is what is represented in the type of the days before the Passions, among them there is also what is represented in the type of Holy Pentecost. 39. The number of the five is the mystery of the fifty. These are the reasons for the intellections. 40. The number of the four is the mystery of the forty. They are the contemplation of them. 41. There is one who, without the four and the five, is capable of knowing the mystery of the forty and the fifty. 42. Who is the one who came for the Holy Pascha, and who knows the Holy Pentecost?

94

Critical Edition and Translation of the Arabic Text

.‫ وهو أيضا ًبها يوجد‬129‫ واحد هو الذي بهذه ترك‬128.٤٣

132.‫ الخـبز وأما الكأس جميعهم يشر بون‬131‫ القديسين يأكلون‬130‫ ليس كل‬.٤٤

[‫أ‬٧٠ .١٧٧] ‫ له فهم المعقولات‬134‫ هم يفرزون المحسوسات والذهن وحده‬133‫ الحواس والعقول‬.٤٥ .‫ ناظر‬135‫والأفعال أيضا ًولكلام الأفعال أيضا ًهو يكون‬

‫ الصنعة من‬138‫ الكل كما أن الذي يفرق‬137‫ وحكمة الله هي حد‬136‫ صنعة الصانع هي حد عمله‬.٤٦ 143.‫ الكل‬142‫ حكمة الله منه هو مفسد‬141‫ يجسر أن يفرق‬140‫ هكذا الذي بضميره‬139‫الصانع هو يحل عمله‬

128 129

130 131 132 133 134

135 136 137 138 139 140 141 142 143

In ms 184, f. 159a, this chapter is written vertically in the left margin. ms 184, f. 159a: ‫وضع‬. The scribe of ms 177, f. 69b, after initially writing ‫ترُ ك‬, penned a red cross above it. In the margin he wrote the letter ‫( خ‬for ‫خطأ‬, “error”) and the word ‫ و ُضع‬in the same red ink. ms 184, f. 159a: ‫جميع‬. ms 184, f. 159a: ‫يأكلو‬. This may be a case where the scribe intended to write ‫يأكلوا‬, but the final alif ended up doing double duty with the initial alif in the following noun, ‫الخـبز‬. ms 184, f. 159a: ‫يشر بوه‬. ms 184, f. 159a: ‫“( الأحواس والعقل‬The senses and the intellect”). ms 184, f. 159a: ‫“( وأما العقل فقط‬but the intellect alone”). The scribe of ms 177, f. 69b, after initially writing the compound phrase ‫والذهن وحده‬, later wrote ‫ العقل‬in red ink above the word ‫الذهن‬. ms 184, f. 159a: ‫وأيضا اً لأفعال وأيضا ًكلام الأفعال هو يصير‬. In place of ‫“( هي حد عمله‬is the delineation of his work”), ms 184, f. 159a, has ‫“( تحد فعله‬delineates his activity”). In place of ‫“( هي حد‬is the delineation of”), ms 184, f. 159a, has ‫“( تحد‬delineates”). ms 184, f. 159a: ‫“( وكما الذي يفرز‬Just as the one who distinguishes”). In place of ‫“( هو يحل عمله‬breaks up his work”), ms 184, f. 159a: ‫“( وأيضا اً لفعلة يفرز‬also distinguishes (his) activity”). Following ms 184, f. 159a (cf. S1: ‫ܗ‬狏‫ܪܥܝ‬狏‫ܒ‬, “in his mind”; Guillaumont, Les six centuries, 78). In place of ‫“( بضميره‬in his mind”), ms 177, f. 70a, has ‫“( في قلبه‬in his heart”). ms 184, f. 159a: ‫“( هكذا والذي بضميره يجسر أن يفرز‬so too the one who in his conscience dares to distinguish”). After writing ‫ مفسد‬in the main body of text, the scribe of ms 177, f. 70a, added the word ‫ مهدم‬above it in red ink as a gloss or alternative reading. ms 184, f. 159a, adds: ‫“( أعني بالتجديف‬that is, through his blasphemy”).

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43. There is one who was left on (the former), but he also will be found on (the latter).144 44. Not all the saints eat the bread, but they all drink the cup. 45. Sensory organs and intellects distinguish sensible things, but the mind alone has an intellection of intelligible things. It perceives both actions and speech that pertains to actions. 46. The art of the artisan is the delineation of his work, and the wisdom of God is the delineation of all things. Just as the one who differentiates the art from the artisan breaks up his work, so too the one who, in his mind, dares to differentiate the wisdom of God from God himself, is a corrupter of all things.

144

The language here is cryptic: the Arabic text uses feminine singular pronouns as objects of the prepositions in both clauses (“on this”; “on it”; Guillaumont, Les six centuries, 78). Here, their antecedents are probably the feminine singular nouns in the preceding chapter (“Holy Pascha” and “Holy Pentecost”), thus referring to Christ’s departure on the day of his resurrection (Holy Pascha, here indicated by “the former”) and the encounter with Christ via the Spirit’s manifestation on the day of Pentecost (here indicated by “the latter”). In her commentary on the unexpurgated Syriac version (S2), Ramelli (Evagrius’s Kephalaia Gnostika, 116–117) interprets the passage somewhat differently in relation to Christ’s death and resurrection.

96

Critical Edition and Translation of the Arabic Text

147‫ المحسوسات أو المعقولات هؤلاء الذين هم فاسدين‬146‫ ليس ينعد بتآور يا‬145‫ الثالوث المقدس‬.٤٧ 149.‫ والثالوث المقدس وحده له معرفة الأزلية‬148‫وقابلات الغيار‬

.١٨٤] ‫ القوات المقدسة وإذا سار بسبل‬152‫ يلتقي‬151‫ أقنومه‬150‫ إن كان العقل يسير في سبل‬.٤٨ .‫ الشياطين‬153‫ب[ شهوات الجسد يلتقي‬١٥٩

‫ الثاني صار‬156‫ السبل‬155‫ الحبة صار أول للذي أخذوا الحبة والذي أخذ‬154‫ الذي سبق وأخذ سبلة‬.٤٩ .‫ قوة الحبة‬158‫ أخذوا الحبة الثالثة وهكذا هو حتى يرتفع‬157‫أول الذي‬

145 146 147

148 149 150 151 152 153 154 155 156 157 158

Following ms 184, f. 159a (cf. S1; Guillaumont, Les six centuries, 78). ms 177, f. 70a: ‫المقدسة‬. Following ms 184, f. 159a (cf. S1: 焏‫ܐܘܪܝ‬狏‫ܒ‬, “through the contemplation”; Guillaumont, Les six centuries, 78). ms 177, f. 70a, ‫“( بتآور يات‬through the contemplations”). In place of ‫“( هؤلاء الذين هم فاسدين‬those things that are corruptible”), ms 184, f. 159a, has ‫“( أوليك الذي هن مفسدات‬the former which are corruptible”). The scribe of ms 177, f. 70a, after initially writing the word ‫فاسدين‬, subsequently wrote an alternative plural ending ‫ات‬ above it in black ink. In place of ‫“( وقابلات الغيار‬and susceptible to change”), ms 184, f. 159a, has ‫وهؤلاء الذي هن‬ ‫“( قابلات التغي ّر‬and the latter which are susceptible to change”). ms 184, f. 159a: ‫“( وأما الثالوث المقدس هي وحدها أزلية‬But the Holy Trinity alone exists from eternity”). In place of ‫“( إن كان العقل يسير في سبل‬If the intellect moves in the ways”), ms 184, f. 159a: ‫“( العقل إذا سعى بطر يق‬The intellect, when it walks in the path”). Following ms 184, f. 159a (cf. S1: 煿‫ܡ‬熏‫ܩܢ‬, “its hypostasis”; Guillaumont, Les six centuries, 80). ms 177, f. 70a: ‫“( ذاته‬its essence”). ms 184, f. 159a: ‫يصادف‬. ms 184, f. 159b: ‫يصادف‬. Read: ‫سنبلة‬. ms 184, f. 159b, omits ‫الحبة والذي أخذ‬. Read: ‫السنبل‬. ms 184, f. 159b: ‫للذي‬. In place of ‫“( يرتفع‬is removed”), ms 184, f. 159b, has ‫“( تنموا‬grows”). The scribe of ms 177, f. 70a, after initially writing ‫يرتفع‬, later added ‫ تنموا‬above it in red ink.

Book 2

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47. The Holy Trinity is not considered through the contemplation of sensible or intelligible things, those things which are corruptible and susceptible to change. The Holy Trinity alone has knowledge of existence from eternity. 48. If the intellect moves in the ways of its hypostasis, it encounters the holy powers. But if it moves in the ways of the body’s desires, it encounters the demons. 49. The one who was first to take the spike of the seed became the first in relation to those who took the seed, and the one who took the second spike became the first in relation to those who took the third seed—so it is until the power of the seed is removed.

98

Critical Edition and Translation of the Arabic Text

.١٧٧] 163‫ البيت يتحركون‬162‫ حراس‬161‫ حينئذ هم أعني‬160‫ الوالدات الولادة‬159‫ إذا ما عدموا‬.٥٠ 164.‫ب[ وعمده يرتخون و ينحطون حينئذ هذين الرأسين يأخذون الورد والخر ير‬٧٠

168.‫ المعرفة هو الهوى والمآ‬167‫ وعدم‬166‫ المعرفة هي النار والهوا‬165‫ مركبة‬.٥١

.‫ منه‬169‫ من الشياطين من يدعوا المعقولات معقول ومنهم من أخذوا معرفة العارف‬.٥٢

170.‫ واحد هو وحده المسجود له الذي هو وحده له الوحيد‬.٥٣

159 160 161 162

163 164

165 166

167 168

169 170

In place of ‫“( إذا ما عدموا‬when they fail”) ms 184, f. 159b: ‫“( عندما يبطلن‬when they cease”). ms 184, f. 159b: ‫عن الولادة‬. ms 184, f. 159b: ‫عند ذلك‬. S1: ‫ܕܘܗܝ‬熏̈‫[“( ܥܡ‬its] pillars, columns”; Guillaumont, Les six centuries, 80). The scribe of ms 177, f. 70a, after initially writing ‫حراس‬, later added a red cross above the word and below it (in the lower margin) wrote the following gloss: ‫حصون حيطان البيت ستر لر بو به‬ (“the supports for the walls of the house, the protection of its owner”). In place of ‫“( يتحركون‬are moved, become agitated”), ms 184, f. 159b, has ‫“( ترتج‬falter”). S1: ‫ܢ‬熏‫ܬܙܝܥ‬狏‫“( ܢ‬tremble”; Guillaumont, Les six centuries, 80). In place of ‫“( وعمده يرتخون و ينحطون حينئذ هذين الرأسين يأخذون الورد والخر ير‬The pillars falter and sink. Then, those two capitals receive roses and linen”), ms 184, f. 159b, has ‫وكلهم‬

‫“( يضعفون و ينحنون وأيضا اً لرئيسيين و يتضاعفون البيادر والأهراء‬They all are weakened and (start to) bend, including the heads (of the household?), and the threshing floors and the granaries become inactive.”). Following ms 184, f. 159b (cf. S1: 焏狏‫ܟܒ‬犯‫ܡ‬, “chariot”; Guillaumont, Les six centuries, 80). ms 177, f. 70b: ‫“( عرش‬throne”). Following ms 184, f. 159b (cf. S1: ‫ ܘܐܐܪ‬焏‫ܪ‬熏‫ܢ‬, “fire and air”; Guillaumont, Les six centuries, 80). The scribe of ms 177, f. 70b, initially wrote ‫“( الهوا وعرش‬air and a throne”), but later, above ‫وعرش‬, the scribe wrote the word ‫“( وكرسي‬and a throne/seat”) in red ink. Following ms 184, f. 159b; ms 177, f. 70b, omits ‫و‬. Following ms 177, f. 70b, where the noun pairing corresponds more closely to S1 (焏‫ܐܐܪ ܘܡ̈ܝ‬, “air and water”; Guillaumont, Les six centuries, 80). In place of ‫[“( هو الهوى والما‬is] air and water”), ms 184, f. 159b, has ‫“( الظلمة والمآ‬darkness and water”). ms 184, f. 159b, has ‫الغارف‬, but this was a pointing error on the part of the scribe. ms 184, f. 159b: ‫“( الذي بالوحدانية له وحيد‬who through the Unity has the characteristic of being unique”).

Book 2

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50. When those who give birth fail to give birth, then they—I mean, the guards of the house—become agitated, and the pillars falter and sink. Then, those two capitals receive roses and linen. 51. The chariot of knowledge is fire and air, but (the chariot of) ignorance is air and water. 52. Among the demons, there are some who call intelligible things intelligible, and among them there are some who have received knowledge from the one who knows. 53. There is one alone who is worshipped, the one who alone has the characteristic of being unique.171

171

One of the Arabic manuscripts (ms 177, f. 70b) uses the language of “oneness” (‫واحد‬, “one”) and “uniqueness” (‫وحيد‬, “unique”) to describe God, while the other uses the language of “Unity” (‫)وحدانية‬. The former pair has a Christological focus, while the latter is a reference to the hypostatic union in the Trinity.

100

Critical Edition and Translation of the Arabic Text

174.‫ بل في بلد المعرفة‬173‫ عدم المعرفة تمشي‬172‫ المعرفة ليس بأماكن‬.٥٤

178‫ بغير اختيارهم‬177‫ ومنهم‬176‫ جذبوا لذواتهم عدم المعرفة إليهم‬175‫ من الناطقين من هم باختيار‬.٥٥ 180.‫ وأما الأولون هم السابيون الذي منهم مخلصنا فك السبية‬179‫والثانيون يسمون و يدعون مسبيون‬

181‫ العقل هو يعلم النفس والنفس تعلم الجسد والإنسان الإلهي وحده يقدر أن يعرف لإنسان‬.٥٦ .‫المعرفة‬

184.‫ وأما الإثنين مركبين‬183‫ الواحد منهم وحيد غير مركب‬182‫ ثلاثة مذابح عالية نعرف‬.٥٧

172 173 174

175 176 177 178 179 180

181 182

183

184

ms 184, f. 159b: ‫في البلد‬. In ms 177, f. 70b, the noun is in the plural (‫)أماكن‬, as in S1 (焏‫ܐܬܪܘܬ‬, “lands, places”; Guillaumont, Les six centuries, 82). ms 184, f. 159b: ‫تسير‬. Following ms 184, f. 159b (cf. S1: 焏狏‫ܥ‬煟‫ ܕܝ‬焏‫ܐܠ ܒܐܬܪܘܬ‬, “but rather in the land of knowledge”; Guillaumont, Les six centuries, 82). The corresponding phrase ‫ بل في بلد المعرفة‬is omitted ms 177, f. 70b. ms 184, f. 159b: ‫بعض الناطقين بإرادتهم‬. ms 184, f. 159b, omits ‫إليهم‬. ms 184, f. 159b: ‫و بعضهم‬. ms 184, f. 159b: ‫إرادتهم‬. ms 184, f. 159b: ‫والثانيين هم مسبيين يدعوا‬. ms 184, f. 159b: ‫والأولين سابيين الذي منهم خلص سيدنا السبية‬. While ms 177, f. 70a, employs the verb ‫فك‬, ms 184, f. 159b, has ‫“( خلص‬saved”) The expurgated Syriac text (S1) has ‫ܝ‬煟‫ܐܥ‬ (“saved, delivered, set free”; Guillaumont, Les six centuries, 82), but Syriac manuscripts C, D, B, and V, along with the Armenian version, have the variant reading, “received” (‫ܝ‬犯‫;ܐܥ‬ Guillaumont, Les six centuries, 82). In ms 177, f. 70b, above the words ‫ مخلصنا‬and ‫فك‬, the scribe has written the Coptic letters ⲃ and ⲁ, respectively, to indicate that their order should be reversed. Here the use of the preposition ‫ لـ‬mimics the marking of the direct object with ‫ ܠـ‬in Syriac (焏‫ ܐܢܫ‬犯‫ ;ܠܒ‬Guillaumont, Les six centuries, 82). Following ms 184, f. 159b (cf. S1; Guillaumont, Les six centuries, 82). In place of ‫ثلاثة مذابح‬ ‫“( عالية نعرف‬We know three high altars”), ms 177, f. 70b: ‫“( ثلثة مذابح عالية تعرف في السما‬Three altars are known in heaven”). Following ms 184, f. 159b (cf. S1; Guillaumont, Les six centuries, 82). In place of ‫الواحد منهم‬ ‫“( وحيد غير مركب‬The first of them is singular, not composite”), ms 177, f. 70b, has ‫واحد منهم‬ ‫“( ندعا وحيد وغير مركب‬One of them we call singular and not composite”). S1: 焏‫ ܡܪܟܒ‬焏‫ܟ‬犯‫ ܕܫ‬爯‫ ܬܪܝ‬爯‫…“( ܕܝ‬, but the remaining two are composite”).

Book 2

101

54. Knowledge does not walk in the places of ignorance, but rather in the land of knowledge. 55. Some rational beings have attracted to themselves ignorance by choice, but some of them (have done so) without choice. The second ones are named and called captives, but the first ones are captors, from whom our Savior has emancipated the female captive.185 56. The intellect teaches the soul, and the soul teaches the body. Only the godly person186 can know the person possessing knowledge.187 57. We know three high altars. The first of them is singular, not composite; but the (other) two are composite.

185 186 187

Cf. Ephesians 4:8. Cf. Deuteronomy 33:1, where Moses is referred to as a “man of God.” In the Arabic translation, the use of the preposition ‫ لـ‬mimics the marking of the direct object with ‫ ܠـ‬in Syriac (焏‫ ܐܢܫ‬犯‫ ;ܠܒ‬Guillaumont, Les six centuries, 82). Arabic readers unfamiliar with this Syriacism may have taken this final verbal phrase differently (i.e. “… is able to inform a person about knowledge”).

102

Critical Edition and Translation of the Arabic Text

‫ في‬191‫ بالطول والعمق‬190‫ والذي‬189‫ عطوا ثلثة مذابح‬188‫أ[ الذي في العرض ساكنين‬٧١ .١٧٧] .٥٨ .‫ لهم‬193‫ يعطوا‬192‫عالم العتيد‬

‫ والمناديين‬194‫أ[ طول روح ر بنا المسيح هم الذين قد جعلوا مضاددين الفضيلة‬١٦٠ .١٨٤] ‫ شهود‬.٥٩ .‫ منه يتدبرون بغير استحقاق‬195‫بمراحمه الغز يرة هو الذين‬

.‫ عند أبيه‬196‫ مائدة المسيح هو الله الأب وهو بالرحمة مائدة إخوته‬.٦٠

.‫ تآور ية الروح الأولة ننظرها في القوات المقدسة وتآور ية الطبيعية الثانية هي في البشر‬.٦١

188 189 190 191

192

193 194

195

196

ms 184, f. 159b: ‫الذين هم سكان بالعرض‬. ms 184, f. 159b: ‫ثلاث مذابح عطيوا‬. ms 184, f. 159b: ‫والذين‬. Following ms 184, f. 159b (cf. S1; 焏‫ܡܩ‬熏‫ ܘܒܥ‬焏‫ ;ܒܐܘܪܟ‬Guillaumont, Les six centuries, 82). The scribe of ms 177, f. 71a, initially wrote only ‫بالعمق‬, but then later added the phrase ‫بأسفل‬ above it in red ink. Following ms 184, f. 159b (cf. S1: 煟‫ܝ‬狏‫ ܕܥ‬焏‫ ;ܒܥܠܡ‬Guillaumont, Les six centuries, 82). In place of ‫“( في عالم العتيد‬in the world to come”), ms 177, f. 71a, has ‫“( في العوالم المزمعات‬in the worlds to come”). ms 184, f. 159b: ‫يعطا‬. Following ms 184, ff. 159b–160a (cf. S1; Guillaumont, Les six centuries, 84). In place of ‫شهود‬ ‫“( طول روح ر بنا المسيح هم الذين قد جعلوا مضاددين الفضيلة‬The testimonies concerning the patience of Christ’s Spirit are those that have been made contrary to virtue”), ms 177, f. 71a, has the following: ‫“( شهدا طول روح المسيح هو لسيدنا والذين هم أضداد الفضيلة‬The witnesses/martyrs of the patience of Christ’s Spirit belong to the Lord. Those that are contrary to virtue …”). Following ms 184, ff. 160a (cf. S1; Guillaumont, Les six centuries, 84). In place of ‫والمناديين‬ ‫“( بمراحمه الغز يرة هو الذين‬Those who announce his abundant compassions are those who”), ms 177, f. 71a, has: ‫“( هم مناديين مراحمه الغز يرة الذي‬They announce his abundant compassions [through] which they …”). Following ms 184, f. 160a (cf. S1; Guillaumont, Les six centuries, 84). In place of ‫وهو بالرحمة‬ ‫“( مائدة إخوته‬It is by [Christ’s] mercy that the table of his brethren”), ms 177, f. 71a, has ‫ومائدة‬ ‫“( إخوته هو نفسه‬The table of his [i.e. Christ’s] brethren is itself”).

Book 2

103

58. Those who live in the breadth have been given three altars, but to those (who live) in the length and the depth, (the altars) are given in the world to come. 59. The testimonies concerning the patience of Christ’s Spirit are those that have been made contrary to virtue. Those who announce his abundant compassions are those who are made the object of his dispensation undeservedly. 60. The table197 of Christ is God the Father. It is by (Christ’s) mercy that the table of his brethren is with his Father. 61. We perceive the first contemplation of the Spirit in the holy powers, but the second contemplation of nature is in humankind.

197

Cf. Luke 22:30.

104

Critical Edition and Translation of the Arabic Text

‫ الأجساد يرتفع من الوسط‬200‫ حينئذ غلظ‬199‫ تآور ية ذاتهم‬198‫ إذا ما قبلوا عقول القديسين‬.٦٢ 201.‫والمنظر يبقا روحاني‬

‫ب[ ومعرفة الثالوث المقدس‬٧١ .١٧٧] 202‫ من المعارف غير هيولانية ومنهم ما تعرف بالهيولي‬.٦٣ .‫هي أرفع من جميعهم‬

‫ هو مكتوب ومنه غير مكتوب أما الغير مكتوب هو‬205‫ منه ما‬204‫ كل شي صار‬203‫ استعلان‬.٦٤ .‫الذي من الروح للعقل يظهر و يستعلن والمكتوب هو الذي بالروح في حور يب ع ُطي‬

‫ عرفنا عظم طول روح الله ومن الذين باختيارهم‬206‫ من الذين باختيارهم وصلوا لـكمال الشر‬.٦٥ .‫الصالح يعملون و يتزايدون بالحسنات علمنا التحنن الغز ير الذي لر بنا‬

198 199 200

201 202

203

204 205 206

ms 184, f. 160a: ‫“( إذا ما قبلت العقول المقدسة‬When the holy intellects are susceptible …”). ms 184, f. 160a: ‫“( ذواتهم‬their essences”). Following ms 184, f. 160a (cf. S1: 焏‫ܬ‬熏‫ܥܒܝ‬, “thickness”; Guillaumont, Les six centuries, 84). ms 177, f. 71a, has ‫“( غلط‬error”), a form that differs from ‫“( غلظ‬coarseness, thickness”) only in the absence of the pointing over the final letter. ms 184, f. 160a: ‫ …“( وتبقا النظرة الروحانية‬and spiritual perception remains”). In place of ‫“( من المعارف غير هيولانية ومنهم ما تعرف بالهيولي‬Among the forms of knowledge are immaterial ones and what is known through matter”), ms 184, f. 160a: ‫بعض المعارف هم‬ ‫“( غير هيولية و بعضهن يتحركن بالهيولية‬Some forms of knowledge are immaterial and some of them are prompted by matter/materiality”). Following ms 184, f. 160a (cf. S1; Guillaumont, Les six centuries, 86). ms 177, f. 71b: ‫استعلان‬ ‫“( تآور ية‬the disclosure of the contemplation …”). Above the word ‫استعلان‬, the scribe of ms 177 later wrote ‫ ظهور‬in red ink as an alternative reading or gloss. ms 184, f. 160a: ‫[“( خلق‬that] was created”). The scribe of ms 184, f. 170a, originally seems to have written ‫ميا‬, but then may have tried to obscure the tooth of the letter yāʾ to correct it to ‫ما‬. In place of ‫“( من الذين باختيارهم وصلوا لـكمال الشر‬From those who, by their choice, have arrived at the fulfillment of evil”), ms 184, f. 160a, has ‫من الذين بلغوا بإرادتهم لـكمال الشرور‬ ‫“( التام‬From those who, by their will, have attained the complete fulfillment of evils.”).

Book 2

105

62. When the intellects of the saints are susceptible to the contemplation of their (own) essence, then the coarseness of bodies is removed from (their) midst, and (their) sight becomes spiritual. 63. Among the forms of knowledge, some are immaterial, and some are known through matter, but the knowledge of the Holy Trinity is higher than all of them. 64. As for the disclosure of everything that came into existence, part is written and part is not written. Now what is not written is that which is revealed and disclosed by the Spirit to the intellect, and what is written is that which is given by the Spirit on (Mount) Horeb. 65. From those who, by their choice, have arrived at the fulfillment of evil, we have known the greatness of the patience of the Spirit of God; and from those who, by their choice, do what is righteous and increase in good things, we have learned the abundant tenderness that belongs to our Lord.

106

Critical Edition and Translation of the Arabic Text

209‫ تركيبهم إفراز طقوس‬208‫ و بكنيات‬207‫ بإفراز تر بية الأجساد سر إفراز تر بية الناطقين ننظر‬.٦٦ .‫هؤلاء‬

.‫ إذا ما صاروا الناس بتآور ية الغير متقسمين هم أيضا يً كونون معهم بغير تقسم‬.٦٧

‫ب[ وأسفل‬١٦٠ .١٨٤] ‫أ[ قد قيل إن الذين اقتنوا الأجساد اللطيفة النيرة هم في العلو‬٧٢ .١٧٧] .٦٨ .‫منهم الذين اقتنوا الأجسام الثقيلة وأسفل من هؤلاء الذين اقتنوا الأجسام المظلمة النجسة‬

‫ روح القدس على الإفرازات السمائية بيد موسى أظهرت لنا وعلى إفراز الكائنات في هذا العالم‬.٦٩ .‫ لنا‬210‫أيضا ًأظهرت‬

‫ خلق منه إن لم يكن كل واحد منهم حامل‬211‫ إن كان الله كل شي خلق بالحكمة خلق ليس شي‬.٧٠ 212.‫نوع نير‬

.‫ تآور ية الغير متجسمين لا ترتفع ولا تتنازل وتآور ية المتجسمين تنحط وترتفع‬213.٧١

207

208

209 210

211 212 213

In place of ‫“( سر إفراز تر بية الناطقين ننظر‬we perceive the mystery of the distinction pertaining to the instruction of rational beings”), ms 184, f. 160a, has: ‫“( ننظر إفراز تر بية الناطقين‬we perceive the distinction pertaining to the instruction of rational beings”). Following ms 184, f. 160a (cf. S1: 焏‫ܢܝ‬熏‫ ;ܘܒܟ‬Guillaumont, Les six centuries, 86). In place of ‫“( و بكنيات‬and … in the designations”), ms 177, f. 71b, has ‫“( و بوصف‬and … in the description”). The scribe of ms 177 later added ‫“( و بصفة‬and through the attribute/characteristic”) as an alternative reading in red link above the line. In place of ‫“( طقوس‬ranks”), ms 184, f. 160a, has ‫“( تركيب‬composition”). In the Arabic copies, the two verbs remain the same (‫ أظهرت‬appears twice in the chapter), but the text of S1 varies the verbal usage: the first verb in the Syriac is 狏‫“( ܓܠ‬made manifest, revealed”), while the second verb here is 狏‫ܩ‬煟‫“( ܒ‬made known, showed”; Guillaumont, Les six centuries, 88). ms 184, f. 160b: ‫شي ًا‬. In place of ‫“( نوع نير‬a luminous type”), ms 177, f. 71b, has ‫“( غرض النور‬the intended meaning of light”). The numbering here follows ms 184, f. 160b. The scribe of ms 177, f. 72a, mistakenly labels this chapter with the (Coptic cursive) number 72, and then repeats the same number for the following chapter as well.

Book 2

107

66. In the distinction pertaining to the instruction of bodies, we perceive the mystery of the distinction pertaining to the instruction of rational beings; and in the designations of (the former’s) composition, (we perceive) the distinction of (the latter’s) ranks. 67. When people come to be in the contemplation of undivided beings, they also are with them without division. 68. It has been said that those who possess fine, luminous bodies are on high, but below them are those who possess heavy corporeal substances, and (further) below them are those who possess dark, unclean, corporeal substances. 69. Through Moses, the Holy Spirit revealed to us the heavenly distinctions and also revealed to us the distinction of the beings in this world. 70. If God created with wisdom everything that was created,214 nothing has been created by him apart from each one of them bearing a luminous type. 71. The contemplation of incorporeal beings does not ascend or descend, but the contemplation of corporeal beings declines and ascends.

214

Cf. Psalm 104:24 (lxx/Peshitta 103:24).

108

Critical Edition and Translation of the Arabic Text

‫ معرفة الجسدانيين معلوم أيضا ًأن أجسادهم‬215‫ إن كان معرفة الروحانيين هي مبدأ وسابقة من‬.٧٢ .‫ من هؤلاء‬216‫ألطف وأنور‬

‫ بكلمته على أمور العالم المزمع أظهر لنا ليس على الأجسام والغير أجسام‬217‫ إن كان هو ذاك الذي‬.٧٣ .‫خبرنا هكذا وعلى خلقة هذا العالم بطور سيناء عرفنا وليس على حسن العالم المزمع أظهر لنا‬

‫ب[ ومن هو الذي عرف الحركة الأولة وكيف‬٧٢ .١٧٧] ‫ الأول‬218‫ من هو الذي فهم الإفراز‬.٧٤ .‫ ذواتهم يرجعوا لميراثهم‬219‫الناطقين بأعمال‬

‫ واجبات الحب‬221‫ لهم ديان والذين كملوا‬220‫ مخالفة الناطقين للوصية هي أغضبت الله أن يكون‬.٧٥ .‫ لميراثهم‬223‫ هم رجعوا‬222‫ذخيرة البنين‬

.‫ كما أن إفرازات النقاوة تفرز الناطقين من بعضهم هكذا إفراز تدبيرهم يفرز أجسادهم من بعضهم‬.٧٦

215 216 217

218

219 220 221 222

223

ms 184, f. 160b: ‫“( إن كان معرفة الروحانيين الأوليين هي أقدمم من‬If the knowledge of the first spiritual beings is older than”). ms 184, f. 160b: ‫“( وأضوا‬more luminous, illuminated”). After ‫الذي‬, the scribe of ms 177, f. 172a, originally wrote the preposition ‫على‬, but then crossed it out with a horizontal line and a single, shorter perpendicular line (forming the shape of a cross on its side), before resuming with ‫بكلمته على‬. Above the word ‫الإفراز‬, the scribe of ms 177, f. 172a, penned a red cross, and below, also in red ink, he wrote the following series of nouns (or noun phrases) as alternative readings or glosses: ‫العقل الأولة المعرفة الحكمة العلم‬. ms 184, f. 160b: ‫ ;بعمل‬S1: ‫ ܥܡܠ‬煟‫( ܒܝ‬Guillaumont, Les six centuries, 90). ms 184, f. 160b: ‫الناطقين تجاوزهم الوصية غصب ليكون‬. ms 184, f. 160b: ‫يكملون‬. Following ms 184, f. 160b. The phrase ‫“( ذخيرة البنين‬the treasure of sons”) is omitted in ms 177, f. 72b. The expurgated Syriac text (S1) has: 焏‫ ܒܢ̈ܝ‬狏‫“( ܣܝܡ‬adoption as sons”; Guillaumont, Les six centuries, 90). See the corresponding footnote to the English translation for an explanation of this divergence. ms 184, f. 160b: ‫يرجعوا‬.

Book 2

109

72. If the knowledge of spiritual beings is a starting point and is prior to the knowledge of corporeal beings, it is also known that the bodies of the former are finer and more luminous than those of the latter. 73. If it is that one who through his Word revealed to us matters pertaining to the world to come, he has not given us a message regarding corporeal and incorporeal substances. So too, when he also informed us about the creation of the world at Mount Sinai, he did not reveal to us the goodness of the world to come. 74. Who is the one who has understood the first distinction, and who is the one who has known the first movement? How do the rational beings return to their inheritance through their own works? 75. The violation of the commandment by rational beings has compelled God to become for them a judge, but those who have fulfilled the obligations of love— the treasure of sons224—have returned to their inheritance. 76. Just as the distinctions of purity distinguish rational beings from each other, so too the distinction of their conduct distinguishes their bodies from each other.

224

The phrase “the treasure of sons” (‫ )ذخيرة البنين‬is attested by ms 184, f. 160b, but omitted in ms 177, f. 72b. The expurgated Syriac text (S1) has: “adoption as sons” (焏‫ ܒܢ̈ܝ‬狏‫;ܣܝܡ‬ Guillaumont, Les six centuries, 90). The noun 焏狏‫( ܣܝܡ‬with a final ʾālaph) can mean “treasure,” and the noun 焏‫ܒܢ̈ܝ‬, pointed as a plural form, means “sons.” There seems to have been some confusion in the Arabic translation, where the pairing of terms is taken as a genitive construct, i.e. “the treasure of sons.” But in Syriac, the combined form 焏‫ ܒܢܝ‬狏‫ ܣܝܡ‬typically conveys the meaning of “adoption as sons,” and in S1 it specifically functions as an allusion to Ephesians 1:5 (“having destined us for adoption [Gr. υἱοθεσία] through Jesus Christ”).

110

Critical Edition and Translation of the Arabic Text

‫أ[ يرفع غلظهم من‬١٦١ .١٨٤] ‫ ليس عوض الأجساد يفعل إلا‬225‫ حكم الديان العادل الأخير‬.٧٧ .‫الوسط و يعطيهم قوة ً ليقدروا أن يثبتوا بالميراث أما لملـكوت السماء أو العذاب‬

‫ كل واحدة من جموع القوات السمائية أما أن تكون كليتها من العاليين أو كليتها من السفليين‬.٧٨ .‫وهكذا أما من العاليين وأما من السفليين تنقام‬

‫ الذي يسير في طر يق المعرفة تجديد يوم بعد يوم يسير وأما الذي يسير في طر يق عدم المعرفة يبعد‬.٧٩ .‫من النقاوة الذي هو قائم بها‬

[‫أ‬٧٣ .١٧٧] ‫ طبائع الروح‬226‫ الإفراز هو تآور ية قيتار النفس وكثير ين هم الإفرازات تآور ية‬.٨٠ .‫وأكثر من هؤلاء تآور ية الروحانيات لأنها قابلة معرفة الثالوث المقدس‬

.‫ المعرفة تلد معرفة وهي بالدوام تلد للعارفين أن يعرفوا‬.٨١

228.‫ في عالمهم‬227‫ كإفراز الناطقين هكذا إفراز قوتهم‬.٨٢ 225

226

227

228

Following ms 184, f. 160b. The scribe of ms 177, f. 72b, initially wrote the first two words, ‫ الحكم الأخير‬at the end of the sixth line on the page, but he penned a curving red line above them to mark them as an error, before starting again on the next line with ‫حكم الديان العادل‬ ‫الأخير‬, a reading that matches that found in ms 184. This may serve as evidence that the scribe of ms 177 had a Syriac manuscript in front of him when copying his text: his false start in fact corresponds directly to the first two words of the chapter in S1: 焏‫ ܕܕܝܢ‬焏‫ܝ‬犯‫ ܐܚ‬焏‫ܕܝܢ‬ 焏‫“( ܟܐܢ‬the final judgment of the just judge”; Guillaumont, Les six centuries, 90). The scribe’s correction (and the syntax of the translation in ms 184), however, reflect the fact that the placement of the adjective ‫“( الأخير‬final”) is properly deferred to the end of the genitive construct. Following ms 184, f. 161a, where the singular form of the noun ‫ تآور ية‬corresponds to the singular form in S1 (焏‫ ;ܬܐܘܪܝ‬Guillaumont, Les six centuries, 92). By contrast, ms 177, f. 72b, has the plural form, ‫تآور يات‬. In place of ‫“( إفراز قوتهم‬the distinction of their nourishment”), ms 184, f. 161a, has ‫إفرازات‬ ‫“( غذاهم‬the distinctions of their nourishment”). Cf. S1: ‫ܘܢ‬煿‫ ܬܘܪܣܝ‬焏‫ܪܫܢ‬熏‫“( ܦ‬the distinction of their nourishment”; Guillaumont, Les six centuries, 92). Note that the noun form ‫قوتهم‬ in ms 177 could have been read by Arabic readers as either “their nourishment” (based on the noun ‫ )قوت‬or “their power” (based on the noun ‫)قوة‬. In place of ‫“( في عالمهم‬in their world”), ms 184, f. 161a, has ‫“( بأعمالهم‬through their deeds”).

Book 2

111

77. The final judgment of the just judge229 does not bring about the replacement of bodies, but it removes their coarseness from their midst and gives them power, so that they can be established in their inheritance, whether of the kingdom of heaven or of torment. 78. Each one of the hosts of heavenly powers is in its entirety either from those on high or from those below. Thus, it is constituted either from those on high or those below. 79. The one who walks in the way of knowledge walks renewed day by day. But the one who walks in the way of ignorance becomes distant from the purity in which he was established. 80. The contemplation of the lyre of the soul is an act of distinction,230 but the contemplation of the natures of the soul is many acts of distinction,231 and the contemplation of spiritual things is even more than these, because it is susceptible to the knowledge of the Holy Trinity. 81. Knowledge gives birth to knowledge, for it always gives birth to those who know (i.e. gnostics) such that they know. 82. In accordance with the distinction of rational beings, so too is the distinction of their nourishment in their world.

229 230 231

2 Timothy 4:8. Or, “discernment.” Or, “many acts of discernment.”

112

Critical Edition and Translation of the Arabic Text

‫ هكذا الذهن يتغير إذا ما نظر‬233‫ تتغير حاسية بإفرازات المزاجات والألوان‬232‫ كما أنه بالحواس‬.٨٣ .‫بإفراز التآور يات‬

‫ في وقت يكون ر بنا ديان الأحياء فقط وليس يكون متى أن الموتا يكون ديان فقط و يكون متى‬.٨٤ 234.‫أن للأحياء فقط يكون ديان‬

238‫ هم موتا‬237‫ أضداد هؤلاء‬236‫ الفضيلة معلوم أن‬235‫ إن كان الأحياء هم قابلين الفضيلة وغير‬.٨٥ .‫ سقطوا من الحياة‬239‫الذين باختيارهم في وقت‬

232

233

234

235 236 237 238 239

Above the phrase ‫بالحواس‬, the scribe of ms 177, f. 73a, penned a red cross. Then in the margin, also in red ink, he wrote the letter ‫( خ‬for ‫خطأ‬, “error”), followed by the same phrase ‫بالحواس‬. Later, the letter ‫ خ‬was struck through with a vertical line written in black or dark brown ink, perhaps to indicate that the initial reading was not in error after all. The scribe of ms 184, f. 161a, initially wrote ‫بالأحواس‬, but later added ‫ بالحواس‬as an alternative reading in red ink above the line. Reading ‫ بإفرازات‬for ‫إفرازات‬. In place of ‫“( تتغير حاسية إفرازات المزاجات والألوان‬sensory perception is changed [by] of the distinctions of composites and colors”), ms 184, f. 161a, has ‫“( تنقلب الحاسية بإفراز المجاز والعقل‬sensory perception is changed by the distinction of figurative expression and the intellect”). The expurgated Syriac text (S1) has the following: 焏‫ܢ‬熏̈‫ ܘܕ ܓ‬焏‫ܙ ܓ‬熏̈‫ ܕܡ‬焏‫ܪܫܢ‬熏‫ ܒܦ‬焏‫ܬ‬熏‫ܓܫܢ‬犯‫ ܡ‬焏‫ܚܠܦ‬狏‫“( ܡ‬sensory perception is changed by the distinctions of composites and colors”; Guillaumont, Les six centuries, 92). Following ms 184, f. 161a. In place of ‫وليس يكون متى أن الموتا يكون ديان فقط و يكون متى أن‬ ‫“( للأحياء فقط يكون ديان‬There will never be a time when he is judge only with respect to the dead, but there will be a time when he is judge with respect only to the living”), ms 177, f. 73a, simply has ‫“( وفي وقت يكون ديان فقط‬Sometimes he is judge only.”) Between the words ‫ ديان‬and ‫فقط‬, however, the scribe has left a blank space, which was never filled in. It is possible that the manuscript on which he depended was defective at this point. ms 184, f. 161a: ‫عدم‬. ms 184, f. 161a: ‫أن الذين هم‬. The scribe of ms 177, f. 73a, wrote the word ‫ هؤلاء‬twice in error—once at the end of one line of text and again at the beginning of the next line. ms 184, f. 161a: ‫الموتى‬. In place of ‫“( باختيارهم في وقت‬at some time by their choice”), ms 184, f. 161a, has simply ‫“( بإرادتهم‬by their will”). Above ‫ باختيار‬and ‫في وقت‬, the scribe of ms 177, f. 73a, wrote the Coptic letters ⲃ and ⲁ, respectively, in red ink, to indicate that the order of the phrasing should be reversed.

Book 2

113

83. Just as in the senses sensory perception is changed by the distinctions of mixtures and colors, so too the mind is changed when it perceives the distinction of contemplation. 84. Sometimes the Lord is the judge of only the living. There will never be a time when he is judge only with respect to the dead, but there will be a time when he is judge with respect to only the living. 85. If the living are susceptible to virtue and to lack of virtue, it is known that those opposed to the former are dead—those who at some time by their choice fell from life.

114

Critical Edition and Translation of the Arabic Text

‫ والذين من‬242‫ وشر بهم مملوا دب ّان‬241‫ هو تدبيرهم خبزهم غير خبز الوجه هو‬240‫ الذين من برا‬.٨٦ 244.‫ خبزهم هو خبر الوجه ومشرو بهم نافع‬243‫داخل هو تدبيرهم‬

.‫ أجسام‬245 َ‫ب[ الزمان هو حركة الأجسام و بغير الزمان غ ِير‬١٦١ .١٨٤] .٨٧

248.‫ ولا وللناطقين الآخر ين عطي‬247‫ ليس فقط للبشر عطي للقوت‬246‫ تآور ية هذا العالم المرئي‬.٨٨

.‫ معرفة اليمين‬250‫ عن يمين الأب قاني‬249ً ‫ب[ جالسا‬٧٣ .١٧٧] ‫ الذي هو وحده‬.٨٩

240 241

242

243 244

Following ms 184, f. 161a (cf. S1; Guillaumont, Les six centuries, 92). ms 177, f. 73a: ‫خارج‬. In place of ‫“( غير خبز الوجه هو‬is not bread of the face [i.e. showbread]”), ms 184, f. 161a, has ̈ ‫“( ليس تقدمة الوجوه‬is not the presentation of their countenances”). Cf. S1: ‫ ܗܘ‬焏‫“( ܕܠ ܐܦ‬is not [the bread] of the faces”; Guillaumont, Les six centuries, 94). Following ms 184, f. 161a (cf. S1; Guillaumont, Les six centuries, 94). In place of ‫وشر بهم مملوا‬ ‫“( دب ّان‬and their drink is full of flies”), ms 177, f. 73a, has ‫“( ومشرو بهم ممتلى من العفان‬and their drink is full of rot”). Following ms 184, f. 161a. In place of ‫من داخل هو تدبيرهم‬, ms 177, f. 73a, has ‫هم تدبيرهم من‬ ‫داخل‬. In place of ‫“( خبزهم هو خبر الوجه ومشرو بهم نافع‬their bread is bread of the face [i.e. showbread], and their drink is beneficial”), ms 184, f. 161a, has ً ‫خبزهم تقدمة الوجوه وشر بهم لا أذية‬ ‫“( فيه‬their bread is the presentation of their countenances, and their drink has no harm in

245 246 247

248 249 250

it”). ms 184, f. 161b: ‫ليس‬. ms 184, f. 161b: ‫“( المنظور‬perceptible, visible”). In place of ‫“( للبشر عطي للقوت‬has been given to the people for nourishment”), ms 184, f. 161b, has ‫“( عطيت للناس قوة‬has been given to the people as power”). The reading of ‫قوت‬ (“nourishment”) in ms 177, f. 73a, translates the Syriac noun 焏‫“( ܬܘܪܣܝ‬nourishment”) in S1 (Guillaumont, Les six centuries, 94). In ms 184, f. 161b, the reading of ‫“( قوة‬power”) is almost certainly the result of a copyist’s confusion over these two similar word forms in Arabic. In place of ‫ولا وللناطقين الآخر ين عطي‬, ms 184, f. 161b, has ‫بل وللناطقين الآخر ين‬. ms 184, f. 161b: ‫جالس‬. In place of ‫“( قاني‬possesses”), ms 184, f. 161b, has ‫“( هو وحده له‬alone has”).

Book 2

115

86. As for those whose conduct is external, their bread is not showbread,251 and their drink is full of flies. As for those whose conduct is internal, their bread is showbread, and their drink is beneficial. 87. Time consists of the movement of corporeal substances, but the transformation of corporeal substances is timeless. 88. The contemplation of this visible world not only has been given to the people for nourishment, but also has been given to other rational beings. 89. The one who alone “sits on the right (hand)”252 of the Father possesses knowledge of (his) right (hand).

251 252

Lit. “bread of the face.” This is a reference to the loaves of bread perpetually present on a table in the Jerusalem Temple (cf. Exodus 25:30). Mark 16:19.

116

Critical Edition and Translation of the Arabic Text

‫ له ننظر بنعمة‬255‫ السعيد الذي‬254‫ الروح هم يستحقوا المنظر النور الأول‬253‫ الذين نظروا نور نير ين‬.٩٠ .‫ر بنا يسوع المسيح إذا استحقينا تجديد أجسادنا‬

253 254 255

In place of ‫“( نير ين‬two luminaries”), ms 184, f. 161b, has ‫“( ضياء‬illumination”). Above ‫الأول‬, the scribe of ms 177, f. 73b, drew a cross in black ink, and then vertically in the right margin he wrote the word ‫تكشف‬. Following ms 184, f. 161b (cf. S1: 焏熟‫ ܢܚ‬煿‫ ܕܠ‬焏‫ܒ‬熏̈‫ ܕܛ‬焏‫ܡܝ‬煟‫ ܩ‬焏‫ܗܪ‬熏‫ܢ‬, “the first light of blissfulness, which we perceive”; Guillaumont, Les six centuries, 96). In place of ‫النور الأول السعيد الذي‬ ‫“( ننظر‬the blissful first light, which we perceive”), ms 177, f. 73b, has ‫النور الأول أ لم له ننظر‬ (“the first light. Do we not perceive it …?”).

Book 2

117

90. Those who have perceived the light of the two luminaries of the Spirit are worthy of perceiving the blissful first light, which we perceive through the grace of our Lord Jesus Christ, when we are worthy of the renewal of our bodies.

1‫المائة الثالثة‬

‫ هذا‬3‫ الأب وحده هو يعرف المسيح وهو أيضا ً الابن وحده يعرف الأب‬2[١ .٣ ١‫ ]س‬.٢-١\١ 6.‫ وهذاك كاتحاد الوحدة‬5‫ وحده بالوحدة‬4‫كالوحيد‬

.‫ الطبع الناطق‬8‫ لهكل الوحدة وقبل اتضاع‬7‫[ المسيح هو الذي به‬٢ .٣ ١‫ ]س‬.٣\٢

.‫ أزلية‬11‫ الذي معرفته هي‬10‫ هي التي الآن من المسيح هو فقط تعرف‬9‫[ الوحدة‬٣ .٣ ١‫ ]س‬.٤\٣

‫ بتآور ية الكائنات وأما بني البشر في وقت‬12‫[ الملائكة هم الذين في كل حين يغتذون‬٤ .٣ ١‫ ]س‬.٥\٤ .‫وقت وأما الشياطين ولا في وقت‬

1 2 3 4 5 6 7 8 9 10

11 12

ms 184, f. 161b: ‫“( المائة الثالثة من رؤوس المعرفة للقديس أنبا أوغر يس‬The Third Hundred from the Chapters of Knowledge by Saint Anbā Evagrius”). The numbering here follows ms 177, f. 73b (cf. S1; Guillaumont, Les six centuries, 98). In ms 184, f. 161b, chapter 1 is divided into two chapters (1–2). This marks the end of chapter 1 in ms 184, f. 161b. ms 184, f. 161b: ‫كوحيد‬. ms 184, f. 161b: ‫بالوحدية‬. ms 184, f. 161b: ‫كالاتحاد بالوحدانية‬. ms 184, f. 161b: ‫فيه‬. ms 184, f. 161b: ‫تواضع‬. ms 184, f. 161b: ‫الوحدية‬. Following ms 184, f. 161b (cf. S1: ‫ ܗܘ‬焏‫ ܡܫܝܚ‬爯‫ ܡ‬焏‫ ;ܕܗܫ‬Guillaumont, Les six centuries, 98). In place of ‫“( التي الآن من المسيح هو فقط تعرف‬which is now known by Christ alone”), ms 177, f. 73b, has ‫“( الذي هي المسيح فقط تعرف‬which alone knows Christ”). Following ms 184, f. 161b (cf. S1: ‫ܗ … ܗܝ‬狏‫ܥ‬煟‫ ;ܗܘ ܕܝ‬Guillaumont, Les six centuries, 98). In place of ‫الذي معرفته هي‬, ms 177, f. 73b, has ‫تلك التي معرفتها‬. Following ms 184, f. 161b (cf. S1: 爯‫ܬܪܣܝ‬狏‫ ;ܡ‬Guillaumont, Les six centuries, 98). In place of ‫“( يغتذون‬are nourished”), ms 177, f. 73b, has ‫“( يعيدون‬are celebrated”) which almost certainly results from a misreading of the verb’s pointing in an earlier copy.

Book 3 The Third Hundred 1/1–2. [S1 iii.1] The Father, only he, knows Christ, and also the Son, only he, knows the Father.13 The former (i.e. the Father) alone is unique in the Unity. The latter (i.e. the Son) is the Union of the Unity. 2/3. [S1 iii.2] Christ is the one who in himself comprises the entire Unity but has accepted the humility of the rational nature.14 3/4. [S1 iii.3] The Unity is that which now is known by Christ alone, he whose knowledge exists from eternity. 4/5. [S1 iii.4] The angels are those who are always nourished through (their) contemplation of existent beings, while human beings (are nourished only) from time to time, and the demons (are) never (nourished).

13 14

Cf. Matthew 11:27. Cf. Philippians 2:6–7.

‫‪Critical Edition and Translation of the Arabic Text‬‬

‫‪120‬‬

‫‪] .٦\٥‬س‪ [٥ .٣ ١‬عقول القوات السمائية هم طاهرة ممتلئة معرفة الحق وأجسامهم نور يشرقون على‬ ‫الذين بالنعمة تكون عندهم المكاشفات‪.‬‬

‫‪] .٧\٦‬س‪٧٤ .١٧٧] [٦ .٣ ١‬أ[ العقل العر يان هو الذي ينظر ذاته واستحق أن يشترك بتآور ية الثالوث‬ ‫المقدس‪.‬‬

‫‪] .٨\٧‬س‪ [٧ .٣ ١‬إفراز التجديد ]‪١٦٢ .١٨٤‬أ[ أؤتمن أن يقوت الناطقين والذين يغتذون إلى الفضيلة‬ ‫يدنون‪ 15‬والذين ما يغتذون لتنكر العوز‪ 16‬يرجعون‪.‬‬

‫‪] .٩\٨‬س‪ [٨ .٣ ١‬العقل الذي اقتنا لبس آخر جديد هو الذي له التآور ية الطبيعية الثانية‪.‬‬

‫‪] .١٠\٩‬س‪ [٩ .٣ ١‬في العالم المزمع تنحد عدم المعرفة لمعرفة‪ 17‬الناطقين وتتفاضل بهم معرفة الإفرازات‬ ‫الذي منهم يفيض الفرح والكآبة‪ 18‬الفرح للنشطاء والكآبة للفشلا‪19.‬‬

‫والذين يغتدون ‪Following ms 184, f. 162a (cf. S1: Guillaumont, Les six centuries, 100). In place of‬‬ ‫‪.‬والذين يقتاتون للفضيلة يتدقدمون ]كذا‪ :‬يتقدمون[ ‪, ms 177, f. 74a, has‬إلى الفضيلة يدنون‬ ‫‪ (“but those who are not‬والذين ما يغتدون لتنكر العوز ‪Following ms 184, f. 162a. In place of‬‬ ‫والذين لم يقتاتون ‪nourished return to the estrangement of their poverty”), ms 177, f. 74a, has‬‬ ‫‪ (“but those who have not received nourishment draw close to loss”). In S1 (Guillau‬للخسارة‬‫”‪mont, Les six centuries, 100), those who are not nourished “return to defective mutations‬‬ ‫‪).‬ܠܫ̈‪熏‬ܓܢܝ‪ 焏‬ܚܣܝܪ‪ 焏‬ܥܛܦܝ‪(爯‬‬ ‫‪ is written above the line.‬لمعرفة ‪In ms 177, f. 74a, the phrase‬‬ ‫‪.‬الكاابة ‪The orthography for this word in both manuscripts is‬‬ ‫‪ is written‬فشلاء ‪. The plural noun‬والكاات للفشالا ‪The orthography in ms 177, f. 74a, reads‬‬ ‫‪here with a medial alif (a scribal error) and without the final hamzah (usual practice for‬‬ ‫‪.‬والحزن للفشلين ‪this scribe). In place of this phrase, ms 184, f. 162a, has‬‬

‫‪15‬‬ ‫‪16‬‬

‫‪17‬‬ ‫‪18‬‬ ‫‪19‬‬

Book 3

121

5/6. [S1 iii.5] The intellects of the heavenly powers are pure, full of the knowledge of the truth. Their corporeal substances are (full of) light: they shine on those who, by grace, have revelations. 6/7. [S1 iii.6] The naked intellect is that which perceives itself and has become worthy to participate in the contemplation of the Holy Trinity. 7/8. [S1 iii.7] The distinction20 of the renewal has been entrusted with (the task of) nourishing rational beings. Those who are nourished draw near to virtue, but those who are not nourished return to the estrangement of their poverty. 8/9. [S1 iii.8] The intellect that has acquired another set of new clothes is one that has the second natural contemplation. 9/10. [S1 iii.9] In the world to come, ignorance of the knowledge of rational beings will reach its limit. In them abounds knowledge of the distinctions out of which joy and sadness spring forth—joy for those who are active, and sadness for those who fail.

20

Or, “discernment.”

122

Critical Edition and Translation of the Arabic Text

‫ هو الذي بعد محتاج أن يتفاضل بأفهام طبائع‬21‫[ العقل الذي ليس هو متكمل‬١٠ .٣ ١‫ ]س‬.١١\١٠ 23.‫ و بتآور ية الأولة الذي بهذا القيتار قدر أن يقتني هؤلاء‬22‫الخليقة‬

[‫ب‬٧٤ .١٧٧] 25‫ الذي به أشرقت‬24‫[ جسد المسيح الحكمة الممتلئة افرازات قبل‬١١ .٣ ١‫ ]س‬.١٢\١١ .‫لنا معرفة الثالوث المقدس‬

28.‫ معرفة الأزلية‬27‫ الكامل هو الذي بسهولة يقدر أن يقبل‬26‫[ الذهن‬١٢ .٣ ١‫ ]س‬.١٣\١٢

21 22

23

24

25 26 27 28

ms 184, f. 162a: ‫العقل الغير كامل‬. ms 184, f. 162a: ‫“( الكائنات‬existent beings”). The scribe of ms 177, f. 74a, after initially writing ‫“( الخليقة‬creation”), also wrote the word ‫ الكائنات‬above it in black ink. The expurgated Syriac text (S1) has 焏狏‫“( ܒܪܝ‬creatures, created things”; Guillaumont, Les six centuries, 100). In place of ‫“( الذي بهذا القيتار قدر أن يقتني هؤلاء‬that which, by means of this lyre, is capable of acquiring these things”), ms 184, f. 162a, has ‫“( الذي بهذا النير يستطيع يقتنيها‬that which, by means of this yoke [or alternatively, ‘by means of the luminous thing/way’] can acquire it/them”). In place of ‫جسد المسيح الحكمة الممتلئة افرازات قبل‬, ms 184, f. 162a, has ‫جسد المسيح قبل الحكمة‬ ‫الممتلئة إفرازات‬. Above and before the word ‫ جسد‬and above the word ‫قبل‬, the scribe of ms 177, f. 74a wrote two small crosses in black ink. Below ‫ جسد‬he added another small cross with the word ‫ قبل‬in the same color. This seems to have been a way to indicate an alternative reading or correction involving the relocation of ‫ قبل‬to an earlier place in the chapter, as is the case in ms 184. In place of ‫“( أشرقت‬shined on”), ms 184, f. 162a, has ‫“( ظهرت‬has appeared”). The verb 熯‫ܕܢ‬ in Syriac (S1; ed. Guillaumont, Les six centuries, 102) can yield either meaning. ms 184, f. 162a: ‫“( العقل‬intellect”). In place of ‫بسهولة يقدر أن يقبل‬, ms 184, f. 162a, has ‫يستطيع أن يقبل بسهولة‬. In place of ‫“( معرفة الأزلية‬knowledge of existence from eternity”), ms 184, f. 162a, has ‫المعرفة‬ ‫“( الأزلية‬knowledge that exists from eternity”) In ms 177, f. 74b, above the word ‫الأزلية‬, the scribe also wrote ‫ أزلية‬in smaller black script as an alternative reading.

Book 3

123

10/11. [S1 iii.10] The imperfect intellect is that which still needs to become excellent in the intellections of the natures of creation and in the first contemplation. It is that which, by means of this lyre, is capable of acquiring these things.29 11/12. [S1 iii.11] The body of Christ has received “the wisdom that is full of distinctions,”30 through which the knowledge of the Holy Trinity has shined on us. 12/13. [S1 iii.12] The perfect mind is the one that can easily receive the knowledge of existence from eternity.

29 30

Here, “intellections” and “contemplation” are being compared to a well-tuned musical instrument. Ephesians 3:10.

124

Critical Edition and Translation of the Arabic Text

33‫ إلى الطبع الناطق عرفنا و بها قبلنا‬32‫ بتنازلها‬31‫[ حكمة الوحدانية المقدسة‬١٣ .٣ ١‫ ]س‬.١٤\١٣ 34.‫استعلانات الأب الخفية وسنن الروح الكاملة‬

37.‫ للباطل‬36‫ هي التي قوتها المتألمة مائلة‬35‫[ النفس الفقيرة‬١٤ .٣ ١‫ ]س‬.١٥\١٤

41‫ إكليله هو‬40‫ معرفة الروح مثلما قال الآباء‬39‫ هو‬38‫[ إن كان تكميل الذهن‬١٥ .٣ ١‫ ]س‬.١٦\١٥ .‫ من هؤلاء هو بعيد من الـكمال‬42‫معرفة الثالوث المقدس ومعلوم أن الذي معوز‬

43.‫[ النفس الكاملة هي التي قوتها المتألمة بالطبع تعمل‬١٦ .٣ ١‫ ]س‬.١٧\١٦

31 32

33 34

35 36 37 38 39 40 41 42 43

In place of ‫“( حكمة الوحدانية المقدسة‬the wisdom of the Holy Unity”), ms 184, f. 162a, has ‫“( الحكمة الوحدية المقدسة‬the one/singular holy wisdom”). The reading of ‫ بتنازلها‬follows ms 184, f. 162a, which corresponds more closely to S1 (‫ܬܗ‬熏‫ܢ‬狏‫ܢܚ‬狏‫ ;ܒܡ‬Guillaumont, Les six centuries, 102). ms 177, f. 74b, has ‫يتنازلها‬, where the scribe mistakenly added a second dot beneath the first letter. ms 184, f. 162a: ‫“( اقتنينا‬acquired”). In place of ‫“( وسنن الروح الكاملة‬and the perfect legal traditions of the Spirit”), ms 184, f. 162a, has ‫“( وشر يعة الروح الكامل‬and the legal authority of the perfect Spirit”). The plural noun, ‫سنن‬, in ms 177, f. 74b, corresponds more closely to the plural form 焏‫ܣ‬熏̈‫“( ܢܡ‬laws”) in the expurgated Syriac text (S1; Guillaumont, Les six centuries, 102). ms 184, f. 162a: ‫“( المعوزة‬deficient”). ms 184, f. 162a: ‫تميل‬. ms 184, f. 162a: ‫“( إلى الأباطيل‬toward vanities”). ms 184, f. 162a: ‫“( كمال العقل‬perfection of the intellect”). ms 184, f. 162a: ‫هي‬. In place of ‫“( مثلما قال الآباء‬just as the fathers said”), ms 184, f. 162a, has ‫حسب قول الآباء‬ (“according to the saying of the fathers”). ms 184, f. 162a: ‫هي‬. ms 184, f. 162a: ‫“( ومعروف أن الذي هو ناقص‬it is known that the one who is lacking”). ms 184, f. 162a: ‫“( تفعل بالطبع‬acts according to nature”).

Book 3

125

13/14. [S1 iii.13] We have known the wisdom of the Holy Unity in its descent into the rational nature. Through it, we have received the secret disclosures of the Father and the perfect legal traditions44 of the Spirit. 14/15. [S1 iii.14] The impoverished soul is the one whose passible power inclines toward vanity. 15/16. [S1 iii.15] If the perfecting of the mind is the knowledge of the Spirit, as the fathers said, its crown is the knowledge of the Holy Trinity. It is known that the one who is deficient in these things is far from perfection. 16/17. [S1 iii.16] The perfect soul is the one whose passible power works according to nature.

44

S1: 焏‫ܣ‬熏̈‫“( ܢܡ‬laws”; ed. Guillaumont, Les six centuries, 102). Here, in both Arabic manuscripts, the translation resonates with the vocabulary of Islamic legal tradition and authority: ms 177, f. 84b, has the plural noun ‫( سنن‬sunan, “legal/authoritative traditions”), while ms 184, f. 164a, has the singular noun ‫( شر يعة‬sharīʿah, “legal authority”).

126

Critical Edition and Translation of the Arabic Text

47‫ بالتقانة الأولة هم‬46[‫ب‬١٦٢ .١٨٤]ً ‫ صاروا بتآور ية الأولة وأيضا‬45‫[ الذي‬١٧ .٣ ١‫ ]س‬.١٨\١٧ ‫ الفضيلة قائمين‬51‫ قائمين والذين هم بتدابير‬50‫ الثانية بالتقانة الطبيعية‬49‫ في التآور ية‬48‫قائمين والذين‬ 54.‫ هم و يدعون الثالث بالطقس‬53‫ الطهارة‬52‫بتقانة‬

.‫ إلم النفس‬57‫أ[ الذي بالحكم تطهر‬٧٥ .١٧٧] 56‫ بالنار‬55‫[ العذاب هو الكآبة‬١٨ .٣ ١‫ ]س‬.١٩\١٨

45 46 47

48 49 50 51

52 53

54 55 56 57

ms 184, f. 162a: ‫الذين‬. The scribe of ms 184 mistakenly repeats the phraseً ‫ وأيضا‬at the beginning of f. 162b. Following ms 184, f. 162b, where the Arabic term ‫[“( تقانة‬state of] integrity”) is a cognate to the noun form found in S1 (焏‫ܬ‬熏‫ ;ܬܩܢ‬Guillaumont, Les six centuries, 104). In place of ‫بالتقانة‬ ‫الأولة هم‬, ms 177, f. 84b, has ‫بالاستقامة الأولة‬. The scribe of ms 177, f. 74b, subsequently wrote a small black cross above the word ‫“( الأولة‬first”) and beside it supplied an alternative adjective, ‫“( البكر ية‬first[-born]”). ms 184, f. 162b: ‫الذين هم‬. Following ms 184, f. 162b. ms 177, f. 84b, has ‫( بالتآور يته‬sic). ms 184, f. 162b: ‫الطبيعية هم‬. ms 184, f. 162b: ‫“( والذين بتدبير سيرة‬but those who [engage] in a conduct of life”). The plural noun ‫“( تدابير‬ways of conduct”) in ms 177, f. 74b, corresponds more closely to the form 焏‫ܪܘܒܪ‬ in S1 (Guillaumont, Les six centuries, 104). Following ms 184, f. 162b (S1: 焏‫ܬ‬熏‫ܩܢ‬狏‫ ;ܒ‬Guillaumont, Les six centuries, 104). ms 177, f. 74b: ‫باستقامة‬. ms 184, f. 162b: ‫“( الذكاوة‬mental acuity”). While the noun ‫ الذكاوة‬is a cognate to the Syriac noun used in S1 (焏‫ܬ‬熏‫ܕܟܝ‬, “purity”; Guillaumont, Les six centuries, 104), the meaning differs in its Arabic expression. The translation in ms 177, f. 74b (‫“ ;الطهارة‬purity”), more accurately conveys the sense of the Syriac. ms 184, f. 162b: ‫“( ودعيوا مثلثين بالطقس‬they have been called triple/threefold in rank”). Both manuscripts have the orthography ‫الكاابة‬. ms 184, f. 162b: ‫بوساطة النار‬. ms 184, f. 162b: ‫التي بالدينونة تنقى‬.

Book 3

127

17/18. [S1 iii.17] Those who have come to be in the first contemplation also concern themselves with the first (state of) integrity, and those in the second contemplation concern themselves with natural integrity, but those in ways of conduct associated with virtue concern themselves with the integrity of purity. They are called the third in rank. 18/19. [S1 iii.18] Torment is sorrow (that comes) through fire, (the sorrow) that purifies the suffering of the soul through judgment.

128

Critical Edition and Translation of the Arabic Text

‫ هكذا والتآور ية الثانية‬59‫ أن التآور ية الأولة مفتقرة للعقل العر يان‬58‫[ كمثلما‬١٩ .٣ ١‫ ]س‬.٢٠\١٩ 62.‫ من الأولة بغرضها‬61‫ ولو أنها مفترزة‬60‫محتاجة لعر يه‬

‫ هو التجديد من الجسدانية للروحانية كمقدار‬64‫ الأجسام العمالة‬63‫[ غيار‬٢٠ .٣ ١‫ ]س‬.٢١\٢٠ 65.‫تقانتهم‬

‫ والذي هي‬67‫ الثانية والثالثة بأجمعهم اقتنوا المعرفة أفهام المخلوقات‬66‫[ التآور ية‬٢١ .٣ ١‫ ]س‬.٢٢\٢١ 68.‫سابقة رفيقتها العقل العر يان اقتنت‬

58 59 60 61 62

63 64 65

66 67

68

ms 184, f. 162b: ‫كما‬. In place of ‫“( مفتقرة للعقل العر يان‬requires the naked soul”), ms 184, f. 162b, has ‫هي محتاجة إلى‬ ‫“( تعرا العقل‬needs the nakedness of the soul”). In place of ‫“( محتاجة لعر يه‬needs its nakedness”), ms 184, f. 162b, has ‫“( أيضا ًمفتقرة لتعراه‬also requires its nakedness”). Following ms 184, f. 162b, where the reading of ‫ ولو أنها مفترزة‬corresponds more closely to S1 (焏‫ܝܫ‬犯‫ ܦ‬爯‫ ;ܐܦ‬Guillaumont, Les six centuries, 104). ms 177, f. 75a, has ‫ولو كانت مفتردة‬. Following ms 184, f. 162b, where use of the noun ‫ غرض‬in the phrase ‫“( بغرضها‬in its signification”) corresponds more closely to the reading in S1 (煿‫ ;ܒܢܝܫ‬Guillaumont, Les six centuries, 104). ms 177, f. 75a: ‫“( بنوعها‬in its type”). ms 184, f. 162b: ‫“( انقلاب‬upheaval; alteration”). In place of ‫[“( العمالة‬that are] engaged in practice”), ms 184, f. 162b, has ‫“( الطائرة‬flying” or “that fly”). Following ms 184, f. 162b (cf. S1: ‫ܬܗܘܢ‬熏‫ܬܩܢ‬, “their integrity”; Guillaumont, Les six centuries, 104). ms 177, f. 75a: ‫“( استقامتهم‬their integrity”). Above the phrase ‫استقامتهم‬, the scribe wrote the word ‫ اتقانهم‬above it as an alternative reading. ms 184, f. 162b: ‫تآور ية‬. In place of ‫“( بأجمعهم اقتنوا المعرفة أفهام المخلوقات‬in common have acquired the knowledge of the intellections of created things”), ms 184, f. 162b, has ‫“( لهم جميع معرفة أفهام الطبائع‬have all knowledge of the intellections of natures”). The scribe of ms 177, f. 75a, after writing ‫“( المخلوقات‬created things”), added the word ‫“( الكائنات‬existent beings”) above as a gloss or alternative reading. In place of ‫“( والذي هي سابقة رفيقتها العقل العر يان اقتنت‬but that which is prior to its counterpart has acquired a naked intellect”), ms 184, f. 162b, has ‫والمتقدمة على رفيقتها اقتنت عقل عاري‬ (“but that which precedes its counterpart has acquired a naked intellect”). The scribe of ms 177, f. 75a, after writing ‫المخلوقات‬, added the word ‫ الكائنات‬above as a gloss or alternative reading.

Book 3

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19/20. [S1 iii.19] Just as the first contemplation requires the naked intellect, so too the second contemplation needs its nakedness, even if it is distinct from the first in its signification. 20/21. [S1 iii.20] The transformation of corporeal substances engaged in practice is their renewal from bodiliness to spirituality, according to the measure of their integrity. 21/22. [S1 iii.21] The second and third contemplations in common possess the knowledge of the intellections of created things, but that which is prior to its counterpart possesses a naked intellect.

130

Critical Edition and Translation of the Arabic Text

‫ من المعرفة‬70‫ للطبع الناطق هي بالإفراز الذي يكون لذهنه‬69‫[ الحركة الأولة التي‬٢٢ .٣ ١‫ ]س‬.٢٣\٢٢ 71.‫الوحيدية فيه‬

‫ عناصر و بالتفرد لإفرازات‬72‫[ الناطقين الذين تحت السماء جميعهم يقتنوا الأر بع‬٢٣ .٣ ١‫ ]س‬٢٤\٢٣ .‫الأمزجة‬

‫[ المعرفة التي على الطبائع الأولة الذي للناطقين هي تآور يا الروح الذين يندرجون‬٢٤ .٣ ١‫ ]س‬.٢٥\٢٤ .‫ب[ من بعد تكميل تدبيرهم‬٧٥ .١٧٧] ‫إليها‬

‫ الناطقين الوسطانيين في اليوم الأخير ليس هو‬74‫ الروح الذي تلبسه‬73‫[ جسد‬٢٥ .٣ ١‫ ]س‬.٢٦\٢٥ ‫ غير هذا الجسم الذي يتعروه لأن له أيضا ً الأمر المزدرع بالفساد يلبسون بلا فساد مستقيم‬75‫آخر‬ 76.‫متبارك‬

69

70

71 72

73 74 75 76

Following ms 184, f. 162b, which more closely corresponds to S1 (‫ ܕ‬焏狏‫ܡܝ‬煟‫ܬܗ ܩ‬熏‫ܬܙܝܥܢ‬狏‫ܡ‬, “The first movement that”; Guillaumont, Les six centuries, 106). ms 177, f. 75a, has ‫التحر يك‬ ‫“( الأول المختص بالحركة الذي‬The first act of setting in motion characteristic of the movement that”). Following ms 184, f. 162b. In place of ‫“( هو الفرز الذي صار‬is the discernment/distinction that the mind came to have”), ms 177, f. 75a, has ‫“( هي بالإفراز الذي يكون لذهنه‬is in the [act of] discernment/distinction that the mind has”). Following ms 184, f. 162b. In place of ‫الذي به‬, ms 177, f. 75a, has ‫فيه‬. Following ms 184, f. 162b, which corresponds more closely to S1 (Guillaumont, Les six centuries, 106). In place of ‫“( يقتنوا الأر بع‬acquire the four”), ms 177, f. 75a, has ‫“( ما يبين الأر بعة‬do not elucidate”). Following ms 184, f. 162b, where the singular form of ‫ جسد‬corresponds to the noun in S1 (焏犯‫ܦܓ‬, “body”; Guillaumont, Les six centuries, 106). ms 177, f. 75b: ‫“( أجساد‬bodies”). Following ms 184, f. 162b. ms 177, f. 75b: ‫تلبس‬. ms 184, f. 162b: ‫هو شيا آخر‬. Following ms 184, f. 162b, which corresponds here more closely to S1 (Guillaumont, Les six centuries, 106). In place of ‫الذي يتعروه لأن له أيضا اً لأمر المزدرع بالفساد يلبسون بلا فساد مستقيم‬ ‫“( متبارك‬from which they are stripped naked, for the thing that is sown in corruptibility belongs to [the body], but [rational beings] are clothed in incorruptibility, in an proper and blessed way”), ms 177, f. 75b, has ‫الذي تخلعه لـكي هو الذي يزرع بالفساد و يلبس غير فساد‬

‫“( مستقيما ًمتبارك‬which they have taken off so that what is sown in corruptibility may also be properly clothed in blessed incorruptibility”).

Book 3

131

22/23. [S1 iii.22] The first movement of the rational nature is the distinction77 that its mind came to have due to the singular knowledge that exists in it. 23/24. [S1 iii.23] The rational beings who are under heaven possess the four elements, and in particular the distinctions of (their) mixtures. 24/25. [S1 iii.24] The knowledge regarding the first natures of the rational creatures is the contemplation of the Spirit. Those who advance gradually to it (do so) after the perfection of their conduct. 25/26. [S1 iii.25] The body of the Spirit in which the intermediary rational beings are clothed on the final day is not anything else other than this corporeal substance from which they are stripped naked, for the thing that is sown in corruptibility belongs to (the body),78 but (rational beings) are clothed with incorruptibility, in a proper and blessed way.

77 78

Or, “discernment.” Cf. 1 Corinthians 15:42.

132

Critical Edition and Translation of the Arabic Text

‫ هي تآور ية روحانية التي بها‬79‫أ[ التي على الطبائع الثانية‬١٦٣ .١٨٤] ‫[ المعرفة‬٢٦ .٣ ١‫ ]س‬.٢٧\٢٦ .‫خلق المسيح العالمين‬

.‫ وعدم حركته‬81‫ هي علامة حركة الذهن‬80‫[ التآور ية الأولة التي للطبائع‬٢٧ .٣ ١‫ ]س‬.٢٨\٢٧

‫ الذي بتهاونه سقط من تآور ية الوحدانية‬83‫ هي العقل‬82‫[ النفس الخاطئة‬٢٨ .٣ ١‫ ]س‬.٢٩\٢٨ .‫ ليستحق الصورة الكاملة التي للثالوث المقدس التي منها سقط‬84‫المقدسة وهو محتاج لأعمال كثيرة‬

‫[ بلد الاستقامة البشر ية هو جسد الناس وعلامة استقامةكل واحد من الناس‬٢٩ .٣ ١‫ ]س‬.٣٠\٢٩ ‫ وقوات طبيعية ومرض وزمان ومكان وأبهات وتر بية وحيل‬86‫ وأنواع وألوان‬85‫هم هؤلاء ر بوات‬ .‫أ[ وحياة وموت وكم يعرف الذي بعد هؤلاء يسيرون‬٧٦ .١٧٧] ‫وصنائع‬ 79

80

81 82 83

84

85 86

The edited text of S1 has the singular, 焏‫ ܬܪܝܢ‬焏‫“( ܟܝܢ‬second nature”), but manuscript D (ms London, British Library [formerly British Museum], Add. 14578, originally from Dayr alSuryān) has plural pointing for this phrase (“second natures”; Guillaumont, Les six centuries, 106). The Arabic translation corresponds to this variant reading. ms 184, f. 163a: ‫“( التآور ية الأولة الطبيعية‬The first natural contemplation”; Guillaumont, Les six centuries, 108). The edited text of S1 has 焏‫ ܕܟܝܢ‬焏狏‫ܡܝ‬煟‫ ܩ‬焏‫“( ܬܐܘܪܝ‬The first contemplation of nature”), but manuscript D (ms London, British Library [formerly British Museum], Add. 14578, originally from Dayr al-Suryān) has plural pointing for the noun 焏‫( ܟ̈ܝܢ‬Guillaumont, Les six centuries, 108). The Arabic translation in ms 177, f. 75b, more closely corresponds to this variant reading. In place of ‫“( هي علامة حركة الذهن‬signifies the mind’s movement”), ms 184, f. 163a, has ‫هي‬ ‫“( غرض حركة العقل‬means the intellect’s movement”). ms 184, f. 163a, omits ‫الخاطئة‬. The edited text of S1 has 焏‫ ܕܟܝ‬焏‫“( ܗܘܢ‬pure intellect”), but the adjective “pure” is omitted in three Syriac witnesses (manuscripts B, E, and V), as well as in the Armenian translation (Guillaumont, Les six centuries, 108). The Arabic translation also lacks this adjective. The edited text of S1 has the singular, ‫“( ܥܡܠ ܣܓܝܠ‬much work”), but manuscript B (= ms Berlin, Staatsbibliothek, Berol. Syr. 37) has plural pointing for this phrase (“many works”; Guillaumont, Les six centuries, 108). The Arabic translation more closely corresponds to this variant reading. S1: 焏‫ܬ‬熏‫“( ܪܒ‬myriad; greatness”). While the Syriac word appears in the singular, the Arabic translation puts the noun in the plural. The edited text of S1 has the singular, 焏‫ܢ‬熏‫ ܘܓ‬焏‫“( ܐܣܟܡ‬form and color”), but manuscript E (ms London, British Library [formerly British Museum], Add. 14578) points these nouns as plurals. The Arabic translation more closely corresponds to this variant reading.

Book 3

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26/27. [S1 iii.26] The knowledge regarding the second natures is spiritual contemplation through which Christ created the worlds. 27/28. [S1 iii.27] The first contemplation of natures signifies the mind’s movement and its absence of movement. 28/29. [S1 iii.28] The sinful soul is the intellect that fell from the contemplation of the holy Unity through its negligence. It requires many works to be worthy of the Holy Trinity’s perfect image, from which it fell. 29/30. [S1 iii.29] The place87 of human rectitude is the human body.88 As for the sign of the rectitude of each person, they are myriad—types, colors, natural powers, disease, time, place, fathers, education, stratagems, arts, life, death, and however much is known that follows after these things.

87 88

Lit. “country.” Lit. “the body of people.”

134

Critical Edition and Translation of the Arabic Text

89.‫[ العقل الروحاني هو نظر الثالوث المقدس‬٣٠ .٣ ١‫ ]س‬.٣١\٣٠

92‫ وما هو طبعه لا يمكن أن يقال لأنه‬91‫ العقل يستطاع أن يقال‬90‫[ ما هي حركة‬٣١ .٣ ١‫ ]س‬.٣٢\٣١ 93.‫ليس من الأر بع عناصر انقام‬

‫ التي‬96‫ الذي يستطاع أن يتصور فيه غرض حكمته‬95‫[ صورة الله هو ليس‬٣٢ .٣ ١‫ ]س‬94.٣٣\bis٣١ ‫ معرفة‬98‫ إلا هذه هي صورة الله الذي يقدر يقبل‬97‫يمكن أن تتكون في الذين الأر بع عناصر انقاموا‬ .‫الثالوث المقدس‬

89

90 91

92

93

94 95 96

97

98

ms 184, f. 163a: ‫“( الناظر للثالوث المقدس‬the one that perceives the Holy Trinity”). In S1 (Guillaumont, Les six centuries, 110), the term 焏‫ܝ‬熟‫ ܚ‬can refer to an “act of seeing or perceiving” (‫ )نظر‬or to a “person who sees or perceives” (‫)ناظر‬, depending on its vocalization. ms 184, f. 163a: ‫“( نظرة‬sight, perception”). Following ms 184, f. 163a, which corresponds more closely to S1 (犯‫ ܗܝ ܠܡܐܡ‬焏‫ ;ܡܫܟܚ‬Guillaumont, Les six centuries, 110). In place of ‫“( يستطاع أن يقال‬can be stated”), ms 177, f. 76a, has ‫“( إن كان يمكن أن تنقال‬if it can be stated”). Following ms 184, f. 163a, which corresponds more closely to S1 (焏‫ ܗܘܝ‬焏‫ ;ܡܫܟܚ‬Guillaumont, Les six centuries, 110). In place of ‫“( لا يمكن أن يقال لأنه‬cannot be stated, because …”), ms 177, f. 76a, has ‫“( لن ينقال لأجل أنه‬will not be be stated, on account of the fact that …”). Following ms 184, f. 163a, which corresponds more closely to S1 (爟‫ ;ܐܬܩܝ‬Guillaumont, Les six centuries, 110). In place of ‫“( انقام‬been constituted”), ms 177, f. 76a, has ‫“( استقام‬arisen”), but above the word the scribe added ‫ يقام‬as an alternative reading. In ms 177, f. 76a, the chapter number 31 is repeated. Following ms 184, f. 163a. ms 177, f. 163, omits ‫ليس‬. In place of ‫“( الذي يقدر يتصور به علامة حكمته‬in which it is possible to imagine the signification of his wisdom”), ms 184, f. 163a, has ‫“( الذي يستطاع أن يتصور فيه غرض حكمته‬in which it is possible to imagine the intention/meaning of his wisdom”). Following ms 184, f. 163a, which corresponds here more closely to S1 (Guillaumont, Les six centuries, 110). In place of ‫“( التي يمكن أن تتكون في الذين الأر بع عناصر انقاموا‬which can come to existence in those who are composed of the four elements”), ms 177, f. 76a, has ‫الذي‬ ‫“( يقدر أن يكون بالذي من أر بع عناصر تقوموا‬which can exist in those who arise from the four elements”). In place of ‫“( إلا هذه هي صورة الله الذي يقدر يقبل‬but this is the image of God: the one who is capable of receiving …”), ms 184, f. 163a has ‫“( بل هذا هو صورة الله الذي له قابلة‬but this is the image of God who has the ability to receive …”).

Book 3

135

30/31. [S1 iii.30] The spiritual intellect is the perception of the Holy Trinity. 31/32. [S1 iii.31] What the movement of the intellect is can be stated, but what its nature is cannot be stated, because it has not been constituted by the four elements. 31bis/33.99 [S1 iii.32] The image of God is not something in which it is possible to conceptualize the signification of his wisdom, which can come to existence in those who are composed of the four elements. But the following is the image of God: the one who can receive100 knowledge of the Holy Trinity.

99 100

In ms 177, f. 76a, chapter number 31 is repeated (= 31bis). Or, “is able to be susceptible to.”

136

Critical Edition and Translation of the Arabic Text

103‫ أنها ثابتة إلى الأبد‬102‫ صنعته‬101‫[ علامة حياة العقل تدعا عدم ميتوته وعلامة‬٣٣ .٣ ١‫ ]س‬.٣٤\٣٣ 105.‫ الثالوث المقدس وعلامة الثانية التآور ية الأولة الذي للطبع‬104‫وعلامة الأولة تابع بمعرفة‬

‫ الغضبية‬107‫ الذي لأجل كثرة‬106‫ب[ طبع ناطق‬١٦٣ .١٨٤] ‫[ الشيطان هو‬٣٤ .٣ ١‫ ]س‬.٣٥\٣٤ 108.‫سقط من عمل الله‬

111‫ الحب والشهوة العفة وسبب الأول هو‬110‫ والغضبية‬109‫[ العقل المعرفة تشفيه‬٣٥ .٣ ١‫ ]س‬.٣٦\٣٥ .‫الثاني والثاني الثالث‬

101 102 103

104

105

106 107 108 109

110 111

ms 184, f. 163a: ‫“( غرض‬intention, meaning”). Cf. S1: 焏‫ܬ‬熏‫“( ܐܡܝܢ‬continuity”; Guillaumont, Les six centuries, 110). In place of ‫“( أنها ثابتة إلى الأبد‬is that it endures forever”), ms 184, f. 163a, has ‫هي أن إلى الأبد‬ ‫“( تثبت و يقفوا‬is that it endures and stands forever”). Above ‫إلى الأبد‬, the scribe of ms 177, f. 76a, has written ‫ للأبد‬as an alternative reading. In place of ‫“( وعلامة الأولة تابع بمعرفة‬The signification of the first accompanies the knowledge”), ms 184, f. 163a, has: ‫“( الغرض الأول معرفة‬The meaning of the second is the knowledge”). Above the phrase ‫إلى الأبد‬, the scribe of ms 177, f. 76a, has written ‫ للأبد‬as an alternative reading. In place of ‫“( وعلامة الثانية التآور ية الأولة الذي للطبع‬The signification of the second is the first contemplation that belongs to nature”), ms 184 f. 163a, has ‫والغرض الثاني هذا تآور ية‬ ‫“( الطبائع الأولة‬This second meaning is the contemplation of the first natures”). ms 184, f. 163b: ‫“( الطبع الناطق‬the rational nature”). ms 184, f. 163b: ‫“( من أجل ز يادة‬because of a surplus”). ms 184, f. 163b: ‫“( من فلاحة عمل الله‬from the cultivation of God’s work”). ms 184, f. 163b: ‫العقل تشفيه المعرفة‬. Above and to the right of the verbal phrase ‫“( تشفيه‬cures [it]”), the scribe of ms 177, f. 76a, has written ‫“( تطبه‬remedies [it]”) as a gloss or alternative reading. ms 184, f. 163b: ‫الغضب‬. Following ms 184, f. 163b (cf. S1: 焏‫ܡܝ‬煟‫ ܕܩ‬爯‫ ܕܝ‬焏狏‫ ;ܥܠ‬Guillaumont, Les six centuries, 110). In place of ‫“( وسبب الأول هو‬The cause of the first is …”), ms 177, f. 76a, has ‫“( سبب علة الأول‬The cause of the sickness of the first”). While the noun ‫“( علة‬cause; sickness”) corresponds to the Syriac use of 焏狏‫“( ܥܠ‬cause; defect”), the inclusion of two consecutive nouns that function as synonyms in ms 177 may reflect an error in transmission whereby a marginal gloss or alternative reading ended up being incorporated into the main text.

Book 3

137

33/34. [S1 iii.33] The signification of the life of the intellect is called immortality.112 The signification of its work is that it endures forever. The signification of the first accompanies the knowledge of the Holy Trinity. The signification of the second (accompanies) the first contemplation that belongs to nature. 34/35. [S1 iii.34] The devil is a rational nature that, because of an abundance of anger, fell from God’s work. 35/36. [S1 iii.35] Knowledge cures the intellect, love (cures) anger, and abstinence (cures) desire. The cause of the first is the second, and (the cause of) the second is the third.

112

Cf. 1 Corinthians 15:53–54.

138

Critical Edition and Translation of the Arabic Text

115‫ من الأجساد المختلفة‬114‫ التي تقوم‬113‫ب[ العالم هو قوام الطبائع‬٧٦ .١٧٧] [٣٦ .٣ ١‫ ]س‬.٣٧\٣٦ .‫ التر بية بمعرفة الله‬117‫ الناطقين المفترقة من أجل‬116‫وحد‬

‫ وأما بالأجسام لا لأجل‬119‫ مفروز ين الواحد من الآخر‬118‫[ الـكواكب بالمجد‬٣٧ .٣ ١‫ ]س‬.٣٨\٣٧ 120.‫أنهم متساو يين‬

113

114

115 116

117 118 119

120

In place of ‫“( قوام الطبائع‬the order of natures”), ms 184, f. 163b, has ‫“( التقو يم الطبيعي‬the natural ordering”). The edited Syriac text (S1) has 焏‫ ܕܟ̈ܝܢ‬焏‫ܝܡ‬熏‫“( ܩ‬the order of natures”; Guillaumont, Les six centuries, 112), but one manuscript (V = Vat. Syr. 178) contains a variant reading with 焏‫ ܟܝܢ‬pointed as singular (thus, “the order of nature”). In place of ‫[“( التي تقوم‬the order of natures] that are constituted”), ms 184, f. 163b, has ‫المنقام‬ (“[the natural ordering] that is constituted”). The edited Syriac text (S1) has the relative pronoun with the singular verb form, 爟‫[“( ܕܐܬܩܝ‬the order] that has been constituted”; Guillaumont, Les six centuries, 112), but one manuscript (B = Berol. Syr. 37) contains a variant reading containing the plural verb form (熏‫[“ ;ܕܐܬܩܝܡ‬the natures] that have been constituted”). Following ms 184, f. 163b. In place of ‫“( أجساد مفروزة‬differentiated bodies”), ms 177, f. 76b, has ‫[“( الأجساد المختلفة‬the] different bodies”). Following ms 184, f. 163b. In place of ‫[“( حد‬it] has delimited”), ms 177, f. 76b, has ‫تجدد‬ (“[they] renew”), which probably reflects a scribal mispointing of ‫[“( تحدد‬they] delimit”) at some point in the text’s transmission history. Note that while the verb ‫ حد‬in ms 184 takes the singular noun ‫“( العالم‬the world”) as its subject, the verb form in ms 177 takes the plural noun ‫“( الطبائع‬natures”) as its subject. The expurgated Syriac text (S1; Guillaumont, Les six centuries, 112) has 燿‫[“( ܡܣܝ‬that] delimits”), a construction that modifies the singular noun 焏‫“( ܥܠܡ‬the world”). Following ms 184, f. 163b. In place of ‫“( المفترز ين من أجل‬differentiated”), ms 177, f. 76b, has ‫“( المفترقة لأجل‬divided for the sake of”). ms 184, f. 163b: ‫الـكواكب هو بالمجد‬. In ms 184, f. 163b, the orthography of the letter jīm in ‫ بالمجد‬lacks a dot, and thus it appears as ‫بالمحد‬. Following ms 184, f. 163b, which corresponds more closely to S1 (煟‫ ܚ‬爯‫ ܡ‬煟‫ ܚ‬爯‫ܝܫܝ‬犯‫ ;ܦ‬Guillaumont, Les six centuries, 112). In place of ‫“( مفروز ين الواحد من الآخر‬differentiated … one from another”), ms 177, f. 76b, has the following phrasing: ‫“( مقترقين من بعضهم بعض‬divided … some from others”). In place of ‫“( وأما بالأجسام لا لأجل أنهم متساو يين‬but in [their] corporeal substances, this is not the case, because they are equal”), ms 184, f. 163b, has ‫“( وليس بالجسد لأنهم مستو يين‬but not in [their] body, because they are on a level”). The plural form of the noun ‫ أجسام‬in ms 177, f. 76b, corresponds to the plural form 焏‫ܫܡ‬熏̈‫ ܓ‬in S1 (Guillaumont, Les six centuries, 112).

Book 3

139

36/37. [S1 iii.36] The world is the order of natures that are constituted by different bodies. It has delimited the rational beings that are differentiated on account of (their) instruction in the knowledge of God. 37/38. [S1 iii.37] The stars are differentiated in glory,121 one from another, but in [their] corporeal substances, this is not the case, because they are equal.

121

Cf. 1 Corinthians 15:41.

140

Critical Edition and Translation of the Arabic Text

‫ العادل الذي بأجسام الناطقين يتقام مجازاة أو خروج‬122‫[ حكم الله هو الإفراز‬٣٨ .٣ ١‫ ]س‬.٣٩\٣٨ 125.‫ كفلاحة أعماله يعني أما مجد وإما عذاب‬124‫ وكل واحد واحد منهم‬123‫القضية‬

‫ المحسوس يحرق‬127‫ محرق ومنها غير محرق المحرق هو الذي الهيولي‬126‫[ النار منها‬٣٩ .٣ ١‫ ]س‬.٤٠\٣٩ ‫ وأما‬129‫ الأول ما يحرق جميع المادة المحسوسة‬128‫والغير محرق هو الذي يستأصل سجس المضطر بين‬ 130.‫الثاني هو محرق جميع مادة السجس‬

‫[ البوق الأخير هو أمر الحاكم العادل الذي يلبس الناطقين أجسادهم على قدر‬٤٠ .٣ ١‫ ]س‬.٤١\٤٠ 131.‫استقامة تدابيرهم‬

122 123

124 125

126 127 128

129 130

131

ms 184, f. 163b: ‫دينونة الله هو الفرز‬. In place of ‫“( يتقام مجازاة أو خروج القضية‬arises … as recompense or as the issuing of the sentence”), ms 184, f. 163b, has ‫“( يوضع للمكافاة بقضية الحكم‬is established … for repayment in the sentence of judgment”). Following ms 184, f. 163b; ms 177, f. 76b, omits ‫منهم‬. Following ms 184, f. 163b (cf. S1: 焏‫ܢܩ‬熏‫ ܐܘ ܫ‬焏‫ܒܚ‬熏‫ ܐܘ ܫ‬爯‫ ܕܝ‬熏‫ܘܗܝ ܗܢ‬煟̈‫ ܕܥܒ‬焏‫ܠܚܢ‬熏‫ ܦ‬燿‫ ;ܐܝ‬Guillaumont, Les six centuries, 112). In place of ‫“( كفلاحة أعماله يعني أما مجد وإما عذاب‬according to the cultivation of his works—that is, either glory or torment”), ms 177, f. 76b, has ‫كعمل‬ ‫“( فعله إن كان بالمجد أو بالعذاب‬according to the work of his deed, whether it is in glory or in torment”). Following ms 184, f. 163b (cf. S1; Guillaumont, Les six centuries, 112). In place of ‫النار منها‬, ms 177, f. 76b, has ‫من النار ما هو‬. Following ms 184, f. 163b; ms 177, f. 76b, has ‫الهيولاني‬. Following ms 184, f. 163b; in place of ‫“( هو الذي يستأصل سجس المضطر بين‬it is what eliminates the turmoil of those who are disturbed”), ms 177, f. 76b, has ‫[“( قاطع اضطراب الاضطرابات‬it] cuts off the disturbance of things that are disturbed”). Following ms 184, f. 163b. In place of ‫ما يحرق جميع المادة المحسوسة‬, ms 177, f. 76b, has ‫ليس يحرق‬ ‫كل الملا المحسوس‬. Following ms 184, f. 163b. In place of ‫“( جميع مادة السجس‬all the stuff of turmoil”), ms 177, f. 76b, has the following: ‫“( كل ملا اضطراب الاضطرابات‬all the stuff of the disturbance of things that are disturbed”). The edited Syriac text (S1) has 焏‫ܬ‬熏‫ ܕܫܓܝܫ‬焏‫ܐ‬熏‫ ܡܠ‬煿‫“( ܟܠ‬all the stuff of turmoil/disturbance”; Guillaumont, Les six centuries, 112), but one Syriac manuscript originally from Dayr al-Suryān (D; = London, British Library [formerly British Museum], Add. 14578) has a variant reading to which ms 177 more closely conforms (煿‫ܟܠ‬ 焏‫ ܕܫܓ̈ܝܫ‬焏‫ܬ‬熏‫ ܕܫܓܝܫ‬焏‫ܐ‬熏‫ܡܠ‬, “all the stuff of the turmoil/disturbance of things that are in turmoil/disturbed”). In place of ‫“( على قدر استقامة تدابيرهم‬corresponding to the integrity of their forms of conduct”), ms 184, f. 163b, has ‫“( حسب تقانة سيرتهم‬according to the integrity/excellent state of

Book 3

141

38/39. [S1 iii.38] The judgment of God is the just distinction that is constituted in the bodies of rational beings as recompense or as the issuing of the sentence, each one of them according to the cultivation of his works—that is, either glory or torment. 39/40. [S1 iii.39] Part of fire burns and part of it does not burn. As for the part that burns, it burns sensible matter. The part that does not burn is what eliminates the turmoil of those who are disturbed. The first does not burn all sensible stuff, but the second burns all the stuff of turmoil. 40/41. [S1 iii.40] The final trumpet132 is the command of the just judge133 who clothes rational beings with their bodies, in accordance with the integrity of their forms of conduct.

132 133

their way of life”). The expurgated Syriac text (S1) has ‫ܘܢ‬煿‫ ܕܕܘܒܪܝ‬焏‫ܬ‬熏‫ܬ ܬܩܢ‬熏‫“( ܠܦ‬corresponding/according to the integrity/excellent state of their forms of conduct”; Guillaumont, Les six centuries, 112). 1 Corinthians 15:52. 2 Timothy 4:8.

142

Critical Edition and Translation of the Arabic Text

‫ معرفة الثالوث المقدس نحن‬135‫أ[ وعلى‬٧٧ .١٧٧] ‫ تآور ية الكائنات‬134‫[ على‬٤١ .٣ ١‫ ]س‬.٤٢\٤١ ‫ نعرف‬139‫ يعوقونا أن لا‬138‫ هؤلاء ير يدوا أن‬137‫ جميع هذا الحرب الذي في الوسط‬136‫والشياطين نحرك‬ .‫ نعرف‬140‫ونحن ننشط أن‬

‫ العقل‬145‫ التي تر بي‬144‫ صار و يصير‬143‫ هي معرفة روحانية لكل‬142‫[ التآور ية‬٤٢ .٣ ١‫ ]س‬141.٤٣ .‫وتقر به لتكميل صورتهكمثلما خلق‬

‫ اقتنوا إنآ ودهن‬147‫ بمعرفة الحق الجميع‬146‫أ[ يحرصون أن يكملوا‬١٦٤ .١٨٤] ‫[ الذين‬٤٣ .٣ ١‫ ]س‬.٤٤ 148.‫مطيب المطيب و بالوحدانية قانيين الناس للدهن‬

134 135 136

137

138 139 140

141

142 143 144 145 146 147 148

ms 184, f. 163b: ‫لأجل‬. ms 184, f. 163b: ‫ولأجل‬. Following ms 184, f. 163b. In ms 177, f. 77a, there is confusion in the pointing of this verb, which has two dots both above and below its initial letter. The result can be read as either ‫ تحرك‬or ‫يحرك‬. Following ms 184, f. 163b (cf. S1: 焏狏‫ܥ‬犏‫ ܕܒ‬焏‫ ܗܢ‬焏‫ܒ‬犯‫ ܩ‬煿‫ܟܠ‬, “this entire battle in [our] midst”; Guillaumont, Les six centuries, 114). In place ‫“( جميع هذا الحرب الذي في الوسط‬this entire battle in [our] midst”), ms 177, f. 77a, has the following: ‫“( القتال بيننا و بينهم‬the battle between us and them”). In place of ‫هؤلاء ير يدوا أن‬, ms 184, f. 163b, has ‫أولئك ير يدوا‬. ms 184, f. 163b: ‫لكيلا‬. In place of ‫“( ننشط أن‬we are keen on”), ms 184, f. 163b has ‫“( نحرص لـكي‬we are intent on”). In ms 177, f. 77a, above the verb ‫ننشط‬, the scribe or a later hand has added ‫ نحرص‬as a gloss or alternative reading in a smaller, lighter script. The scribe of ms 177, f. 77a, initially wrote the number 42 as the label for the next chapter in his sequence, but he then left the next line blank, probably after realizing that his numbering system had diverged from other copies. He then resumed with number 43, which matches that of ms 184, f. 163b. In place of ‫“( التآور ية‬contemplation”), ms 184, f. 163b, has ‫“( تصور التآور ية‬the conception of contemplation”). ms 184, f. 163b: ‫لكل شي‬. In place of ‫“( صار و يصير‬has come to exist and will exist”), ms 184, f. 163b, simply has ‫صار‬ (“has come to exist”). In place of ‫“( تر بي‬rears”), ms 184, f. 163b, has ‫“( تصقل‬disciplines”). In place of ‫“( يحرصون أن يكملوا‬desire to become perfect”), ms 184, f. 164a: ‫يحرصوا لير بحوا‬ (“desire to profit”). ms 184, f. 164a: ‫جميعهم‬. In place of ‫“( اقتنوا إنآ ودهن مطيب المطيب و بالوحدانية قانيين الناس للدهن‬have obtained a ves-

Book 3

143

41/42. [S1 iii.41] Over the contemplation of existent beings and over the knowledge of the Holy Trinity, we and the demons incite this entire battle in the midst (of us). Those (demons) want to hinder us from knowing, and we are keen on knowing. 43. [S1 iii.42] Contemplation is spiritual knowledge that pertains to everything that has come to exist and will exist. It is that which rears the intellect and draws it near to the perfection of its image, just as it was created. 44. [S1 iii.43] Those who desire to become perfect in the knowledge of the truth all have obtained a vessel and scented oil, but in the Unity,149 the people obtain the oil.

149

sel and scented oil, but in the Unity, the people obtain the oil”), ms 184, f. 164a, has ‫اقتنوا الماء‬ ‫ …“( والز يت المطيب و بتوحيد يقتنوا الناس المسيح‬have obtained water and scented oil, but in the [divine] Union, people obtain Christ [i.e. the Anointed One]”). The expurgated Syriac text (S1) has: 焏‫ ܠܡܫܚ‬焏‫ܫ‬犯‫ ܒܢ̈ܝ‬爯‫ ܩܢܝ‬犯‫ ܕܝ‬狏‫ܐܝ‬煟‫ ܝܚܝ‬焏‫ ܡܒܣܡ‬焏‫ ܘܠܡܫܚ‬焏‫ ܠܡ̈ܝ‬爯‫ …“( ܩܢܝ‬they have obtained waters and scented oil, but the people especially obtain the oil”; Guillaumont, Les six centuries, 114). The Syriac adverb 狏‫ܐܝ‬煟‫“( ܝܚܝ‬especially, in particular”) shares a common root with the noun form 焏‫ܬ‬熏‫ܝ‬煟‫“( ܝܚܝ‬unity”), and here the Arabic translators read the former in a specifically theological sense in relation to the latter (i.e. “through the Unity/Union”). In ms 184, this theological reading is reinforced by the way the translator of the text substituted “Christ” (Syr. 焏‫ ;ܡܫܝܚ‬Ar. ‫ )المسيح‬for its cognate form “oil” (Syr. 焏‫ ;ܡܫܚ‬Ar. ‫ز يت‬, ‫)دهن‬. For commentary on the theological reading of this chapter, see the corresponding footnote to the Arabic text.

144

Critical Edition and Translation of the Arabic Text

.‫ نور المجد الأول‬150‫[ الشمس المعقول هو الطبع الناطق الذي يمتد أن يحمل‬٤٤ .٣ ١‫ ]س‬.٤٥

153‫ إن تم عقل أكبر من عقل هكذا ليس‬152‫ أنه ليس يمكن أن ينقال‬151‫[ مثلما‬٤٥ .٣ ١‫ ]س‬.٤٦ .‫أجسام روحانية أكبر من أجسام جسدانية‬

‫ب[ ليقر بوهم لـكمال‬٧٧ .١٧٧] 154‫[ عمل الملائكة هو اعتناهم بالأنفس السقيمة‬٤٦ .٣ ١‫ ]س‬.٤٧ 155.‫الصحة‬

‫ الذي بأمر‬156‫[ واحد هو التجديد الذي بلمح البصر يكون لسائر الأجساد الناطقة‬٤٧ .٣ ١‫ ]س‬.٤٨ ‫ عمله وأما إن أحد من البشر يجسر أن يقول‬158‫ لكل واحد واحد منهم مجازاة‬157‫الحاكم العادل يفرق‬

150 151 152 153 154

155

156

157 158

ms 184, f. 164a: ‫ليحمل‬. ms 184, f. 164a: ‫كما‬. In place of ‫“( ليس يمكن أن ينقال‬it cannot be said”), ms 184, f. 164a, has ‫“( ليس يقال‬it is not said”). ms 184, f. 164a: ‫ولا‬. ̈ Following ms 184, f. 164a, which corresponds more closely to S1 (焏‫ܬ‬煿‫ ܟܪܝ‬焏狏‫ ܢܦܫ‬焏‫ܬ‬熏‫;ܒܛܝܠ‬ Guillaumont, Les six centuries, 116). In place of ‫“( اعتناهم بالأنفس السقيمة‬their care for ailing souls”), ms 177, f. 77a, simply has ‫“( الاهتمام بالنفس‬concern for the soul”). The scribe of ms 177 then wrote a small black cross over ‫بالنفس‬, and below it he wrote ‫بالأنفس المر يضة‬ (“for sick souls”) as an alternative reading. In place of ‫“( ليقر بوهم لـكمال الصحة‬such that they bring them close to the perfection of health”), ms 184, f. 164a, has ‫“( ليقدموهم لتكميل الصحة‬such that they advance them toward the perfecting of health”). In place of ‫“( لسائر الأجساد الناطقة‬for all rational bodies”), ms 184, f. 164a, has ‫لجميع أجساد‬ ‫“( الناطقين‬for all the bodies of rational beings”). The edited Syriac text (S1) has the phrase ‫ ܡܠ̈ܝܠ‬焏‫ܘܢ ܦܓܪ‬煿‫“( ܠܟܠ‬for all rational bodies”; Guillaumont, Les six centuries, 116), a reading to which ms 177, f. 77b, more closely corresponds. One manuscript (V = Vat. Syr. 178), however, preserves a variant reading (‫ ܕܡܠ̈ܝܠ‬焏‫ܘܢ ܦܓܪ‬煿‫“ ;ܠܟܠ‬for all the bodies of rational beings”) which may have served as the basis for the translation in ms 184. In place of ‫“( يفرق‬set aside, separated”), ms 184, f. 164a, has ‫“( يفرز‬distinguished”). In place of ‫“( مجازاة‬recompense”), ms 184, f. 164a, has ‫“( مكافاة‬repayment”).

Book 3

145

45. [S1 iii.44] The intelligible sun is the rational nature that reaches out to bear the first light of glory. 46. [S1 iii.45] Just as it cannot be said that the one intellect is older159 than another soul, so too no spiritual bodies are older than any corporeal bodies. 47. [S1 iii.46] The work of the angels is their care for ailing souls, such that they bring them close to the perfection of health. 48. [S1 iii.47] One is the renewal that comes about “in the twinkling of the eye”160 for all rational bodies (and) that, through the command of the just judge,161 is set aside for each one of them as recompense for his work. But if a

159 160 161

Or, “greater.” 1 Corinthians 15:52. 2 Timothy 4:8.

146

Critical Edition and Translation of the Arabic Text

165‫ عدم المعرفة لأنه ما حس‬164‫ هذا هو علامة‬163‫ تم تجديد آخر خارج عن هذا الجميع العامة‬162‫إن‬ 166.‫يفهم حكم الله العادل‬

‫[ التجديد الروحاني الذي للأبرار هو الدخول من فضيلة إلى فضيلة ومن معرفة لمعرفة‬٤٨ .٣ ١‫ ]س‬.٤٩ .‫أفضل‬

169.‫ ]عدم[ معرفة الجهادين‬168‫ العقل بإكليل المعرفة الأزلية إن لم ينزع‬167‫[ لم يتكمل‬٤٩ .٣ ١‫ ]س‬.٥٠

162

163

164

165

166 167 168 169

In place of ‫“( وأما إن أحد من البشر يجسر أن يقول إن‬Now if a person dares to say that …”), ms 184, f. 164a, has the following: ‫“( فإن جسر أحد وقال إن‬Now if someone has dared to say that …”). The scribe of ms 177, f. 77b, originally wrote ‫أخد‬, but then corrected himself by striking through the dot to form the word ‫أحد‬. Later, he struck through ‫ أحد من‬with diagonal lines, and below it he wrote a small black cross with the phrase, ‫( وذللك‬sic). In the right margin, the scribe then wrote ‫ ذلك‬or ‫[ـذلك‬.]. There seems to be the nub of a ligature before the dhāl, but, if so, the first letter of the phrase no longer survives due to wear at the page edge. Following ms 184, f. 164a, which more closely corresponds to S1 (焏熏‫ ܓ‬煿‫ ܕܟܠ‬焏‫ ܗܢ‬爯‫ ܡ‬犯‫;ܠܒ‬ Guillaumont, Les six centuries, 116). In place of ‫“( خارج عن هذا الجميع العامة‬outside of this one that is in common to all”), ms 177, f. 77b, has ‫“( غير هذا العام‬apart from this one that is in common”). In place of ‫“( هذا هو علامة‬this is the sign of”), ms 184, f. 164a, has ‫“( هذا هو غرض‬this is the intention/purpose of”). Above the word ‫هذا‬, the scribe of ms 177, f. 77b, wrote ‫ وذلك‬as an alternative reading. Follows ms 184, f. 164a, which corresponds more closely to the phrasing in S1 (犿‫;ܿܗܘ ܕܠ ܐܪ ܓ‬ Guillaumont, Les six centuries, 116). In place of ‫“( لأنه ما حس‬for he has not had the sense”), ms 177, 77b, has ‫“( الذي لم يحسن‬which was not proper/right”). Here, ‫ يحسن‬is probably a scribal misreading of ‫يحس‬. In place of ‫“( حكم الله العادل‬the just judgment of God”), ms 184, f. 164a, simply has ‫دينونة الله‬ (“the judgment of God”). ms 184, f. 164a: ‫“( لم يتعالا‬has not been exalted”). In place of ‫“( ينزع‬removed”), ms 184, f. 164a, has ‫“( ينزح عن‬emptied/exhausted itself of”). Reading ‫[“( ]عدم[ معرفة الجهادين‬lack of] knowledge of the two struggles”) for ‫معرفة الجهادين‬ (“knowledge of the two struggles”): cf. S1: has 焏‫ܢ‬熏̈‫ܘܢ ܐܓ‬煿‫ ܕܬܪܝ‬焏狏‫ܥ‬煟‫“( ܠـܠ ܝ‬ignorance/lack of knowledge of the two struggles”; Guillaumont, Les six centuries, 116). In place of [‫]عدم‬ ‫معرفة الجهادين‬, ms 184, f. 164a, has ‫“( هذين الجهادين‬these two struggles”).

Book 3

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person dares to say that another renewal comes about outside of this one that is in common to all, then this is the sign of ignorance, for he has not had the sense to understand the just judgment of God. 49. [S1 iii.48] The spiritual renewal that comes about for the righteous is the entrance from virtue to virtue and knowledge to superior knowledge. 50. [S1 iii.49] The intellect has not been perfected by the crown of knowledge that exists from eternity unless it has removed [lack of] knowledge of the two struggles.

148

Critical Edition and Translation of the Arabic Text

‫ ومن عدم معرفة لمعرفة‬171‫ هو الانتقال من خطايا لخطايا أصعب‬170‫[ غيار الخاطئين‬٥٠ .٣ ١‫ ]س‬.٥١ .‫ أظلم منها‬172‫هي‬

‫ تكون‬175‫ المعرفة في يوم التجديد ولـكن هؤلاء‬174‫ طبع الناطقين تتحرك‬173‫[ في كل‬٥١ .٣ ١‫ ]س‬.٥٢ .‫ عذاب‬177‫ تنعيم وأوليك‬176‫لهم‬

.‫ ينير‬178‫أ[ هو الطبع الناطق الذي من شمس البر العظيم‬٧٨ .١٧٧] ‫[ القمر المعقول‬٥٢ .٣ ١‫ ]س‬.٥٣

170 171 172 173 174

175 176 177 178

ms 184, f. 164a: ‫الخطاة‬. In place of ‫“( لخطايا أصعب‬to sins that are more difficult”), ms 184, f. 164a, has ‫إلى خطايا هي‬ ‫“( أصعب من الأول‬to sins that are more difficult than the first”). In place of ‫لمعرفة هي‬, ms 184, f. 164a, has ‫إلى معرفة‬. ms 184, f. 164a: ‫جميع‬. In place of ‫“( تتحرك‬is set in motion”), ms 184, f. 164a, has ‫“( تسري‬circulates, flows, spreads”). The expurgated Syriac text (S1) has 焏‫ܚ‬犯‫“( ܦ‬flies”; Guillaumont, Les six centuries, 118). Guillaumont notes that the Armenian version has a verb meaning “separates,” which would presume a reading of ‫ܫ‬犯‫ ܦ‬instead of ‫ܚ‬犯‫ܦ‬, although this is not attested in any extant Syriac manuscript. ms 184, f. 164a, lacks ‫هؤلاء‬. ms 184, f. 164a: ‫لبعضهم‬. In place of ‫وأوليك‬, ms 184, f. 164a, has ‫ولبعضهم‬. There is no equivalent to this adjective in S1 (Guillaumont, Les six centuries, 118).

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51. [S1 iii.50] The change of sinners is their transfer from sins to sins that are more difficult, and from ignorance to knowledge that is darker than (ignorance). 52. [S1 iii.51] In every nature belonging to rational beings, knowledge is set in motion on the day of renewal, but some of them have a life of ease and others have torment. 53. [S1 iii.52] The intelligible moon is the rational nature that is illuminated by the sun of great righteousness.179

179

Malachi 4:2.

150

Critical Edition and Translation of the Arabic Text

.١٨٤] ‫[ كلمن هو في خليقته له قبول معرفة الله و يكرم عدم المعرفة أكثر من هذه‬٥٣ .٣ ١‫ ]س‬.٥٤ 182‫ الطبع الجسداني هو قابل هذه المعرفة ولهذا‬181‫ ليس هو‬180‫ب[ المعرفة هذا بالعدل يدعا شر ير‬١٦٤ 184.‫ يقولون الذين قالوا إن الجسد شر ير‬183‫ليس عدل‬

187‫ وليس شيا ًمنهم‬186‫ المتجسمين وغير المتجسمين‬185‫[ بكلمة الرب انقاموا من البدئ‬٥٤ .٣ ١‫ ]س‬.٥٥ .‫ من رفيقه‬189‫ أقدم‬188‫بضمير الخالق‬

180

181

182 183 184

185 186 187

188

189

Following ms 184, f. 164a–b (cf. S1; Guillaumont, Les six centuries, 118). From the beginning of the chapter, ms 177, f. 78a, has ‫الكل بخليقته صار قابل لمعرفة الله وأفضل من هذه معرفة يوفر لعدم‬ ‫“( معرفة وهذه بالعدل تدعا شر ير‬Everything in [God’s] creation has become susceptible to the knowledge of God, and yet more than this knowledge, it augments ignorance, which is justly called evil.”). The inclusion of ‫ ليس هو‬follows ms 177, f. 78a. ms 184, f. 164b, omits the phrase, perhaps due to a false perception that the two halves of the chapter needed to be theologically reconciled, but the negation is attested in S1 (‫ܘܗܝ‬狏‫ ;ܠܝ‬Guillaumont, Les six centuries, 118). Following ms 184, f. 164b (cf. S1: 爏‫ ;ܘܡܟܝ‬Guillaumont, Les six centuries, 118). In place of ‫“( ولهذا‬and for this reason”), ms 177, f. 78a, has ‫“( ولـكن‬but”). Following ms 184, f. 164b (cf. S1: 狏‫ ܟܐܢܐܝ‬熏‫ ;ܠ‬Guillaumont, Les six centuries, 118). In place of ‫“( ليس عدل‬unjustly”), ms 177, f. 78a, has ‫“( بغير حق‬untruthfully” or “without right”). Following ms 184, f. 164b, (cf. S1: ‫ ܗܘ‬焏‫ ܢܝܫ‬焏犯‫ ܕܦܓ‬爯‫ܝ‬犯‫ ;ܐܡ‬Guillaumont, Les six centuries, 118). In place of the phrase ‫“( الذين قالوا إن الجسد شر ير‬those who have said that the body is evil”), ms 177, f. 78a, has ‫“( الذي قالوا عن الجسدانية شر ير‬those who have spoken evil about the bodily [nature]”). In place of ‫[“( انقاموا من البدئ‬they] have arisen from the beginning”), ms 184, f. 164b, has ‫“( منذ المبدأ اتقامت‬since the beginning [they] have arisen”). In place of ‫المتجسمين وغير المتجسمين‬, ms 184, f. 164b, has ‫الكائنات المتجسمة والغير متجسمة‬. Following ms 184, f. 164b (cf. S1: ‫ܘܢ‬煿‫ ܡܢ‬狏‫ ;ܘܠܝ‬Guillaumont, Les six centuries, 118). In place of ‫“( وليس شيا ًمنهم‬none among them”), ms 177, f. 78a, has: ‫“( وليس فيهم من هو‬there are none among them who”). Following ms 184, f. 164b (cf. S1: 焏‫ܘܝ‬犯‫ܗ ܕܒ‬狏‫ܪܥܝ‬狏‫ ;ܒ‬Guillaumont, Les six centuries, 118). In place of ‫“( بضمير الخالق‬in the mind of the Creator”), ms 177, f. 78a, has ‫“( بعقله‬in his intellect”). Following ms 177, 789a (cf. S1: 犿‫ ;ܩܫܝ‬Guillaumont, Les six centuries, 118). In place of ‫أقدم‬ (“older”), ms 184, f. 164b, has ‫“( أكبر‬greater”).

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54. [S1 iii.53] In [God’s] creation, whoever is susceptible to the knowledge of God and yet honors ignorance more than this knowledge is justly called evil. The bodily nature is not susceptible to this knowledge, and for this reason those who have said that the body is evil speak unjustly. 55. [S1 iii.54] By the word of the Lord, corporeal and incorporeal beings have arisen from the beginning. In the mind of the Creator, none among them is older than its counterpart.

152

Critical Edition and Translation of the Arabic Text

‫ الناطق معلم استعلان الروح رجع وصار تلميذ للحواس‬190‫[ من الأول كان للعقل‬٥٥ .٣ ١‫ ]س‬.٥٦ .‫ الأول‬192‫ بالمسيح استحق المعلم‬191ً ‫و بتكميله أيضا‬

‫[ المعرفة الروحانية هي جناحات العقل والعارف هو عقل الجناحات وكل أحوال‬٥٦ .٣ ١‫ ]س‬.٥٧ ‫ ومن‬194‫ب[ و بأوراقهم ينشرح‬٧٨ .١٧٧] ‫ العقل‬193‫هذا العالم هم كمثل الأشجار الذي عليهم يطير‬ .‫أثمارهم يتنعم حتى يستحق الوصول إلى شجرة الحياة‬

ً ‫ فهكذا وأيضا‬195‫[ كما أن الحروف يسلموهم للأطفال بنفس اللوح يرسموهم لهم‬٥٧ .٣ ١‫ ]س‬.٥٨ 196.‫المسيح لما علم الناطقين حكمته بطبع الجسد رسم حروفه‬

190 191 192 193

194 195

196

ms 184, f. 164b: ‫العقل‬. ms 184, f. 164b, omitsً ‫أيضا‬. In place of ‫“( استحق المعلم‬has become worthy of [its] first teacher”), ms 184, f. 164b, has ‫أؤهل‬ ‫“( للمعلم‬has become equipped as the first teacher”). The scribe of ms 177, f. 78a, wrote a small black cross above ‫“( يطير‬alights”; lit. “flies”), and below he added two other verbs, ‫“( يز ُق‬feeds”) and ‫“( يحل‬alights”) as glosses or alternative readings. The expurgated Syriac text (S1) has 爯‫“( ܫܟ‬to alight”; Guillaumont, Les six centuries, 120). Above the word, ‫“( ينشرح‬it is glad”) the scribe of ms 177, f. 78b, wrote an alternative verb, ‫“( يسر‬it is happy”) as a gloss or alternative reading. In place of ‫“( كما أن الحروف يسلموهم للأطفال بنفس اللوح يرسموهم لهم‬Just as [when] they transmit letters to children they trace them for them on the same writing tablet”), ms 184, f. 164b, has ‫“( كما أن في وسط الألواح ترتسم الحروف لتعليم الأطفال‬Just as on writing tablets the letters are traced to teach children …”). The expurgated Syriac text (S1; Guillaumont, Les six cen̈ turies, 120) has 爯‫ܝ‬煿‫ ܠ‬爯‫ ܪܒܡܝ‬焏‫ ܕܕܦ‬焏‫ ܒܥܩ̈ܒ‬爯‫ ܡܫܠܡܝ‬焏‫ܕ‬熏̈‫ ܠܝܠ‬焏‫ ܕܐܬ̈ܘܬ‬爯‫ ܕܐܝܠܝ‬焏‫“( ܐܝܟܢ‬Just as those who transmit letters to children trace them on the heels of tablets …”). The second half of the chapter follows ms 184, f. 164b, which corresponds more closely to S1 (Guillaumont, Les six centuries, 120). In place of ‫فهكذا وأيضا اً لمسيح لما علم الناطقين حكمته بطبع‬ ‫“( الجسد رسم حروفه‬so too Christ, when he taught his wisdom to rational beings, traced his letters in the nature of the body”), ms 177, f. 78b, has the following: ‫هكذا المسيح يعلم للناطقين‬ ‫“( حكمته بطبائع الجسد يرسم حروفه‬so too Christ teaches to rational beings his wisdom, tracing [it] in the natures of the body”). In ms 177, f. 78b, the ink of last two letters in the word ‫ حروفه‬has bled and become blurred. Immediately above, the scribe wrote them again in a smaller script.

Book 3

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56. [S1 iii.55] At first, the rational intellect had the disclosure of the Spirit as a teacher, but it turned and became a disciple to the senses. Through its being made perfect once more in Christ, however, it has (again) become worthy of (its) first teacher. 57. [S1 iii.56] Spiritual knowledge is the wings of the intellect. The knower (i.e. the gnostic) is the intellect of the wings. All the conditions of this world are like the parable of the trees197 upon which the intellect alights, in whose leaves it is glad, and from whose fruit it takes enjoyment, until it is worthy to reach “the tree of life.”198 58. [S1 iii.57] Just as they transmit letters to children when they trace them for them on the same writing tablet, so too Christ, when he taught his wisdom to rational beings, traced his letters in the nature of the body.

197 198

Cf. Matthew 13:32. Genesis 2:9.

154

Critical Edition and Translation of the Arabic Text

‫ والذي‬201‫ هو مفتقر للنور لينظرهم‬200‫ أن يقبل الأحرف‬199‫[ الذي هو مزمع‬٥٨ .٣ ١‫ ]س‬.٥٩ ‫ نور‬205‫ الروحاني لـكي به ينظر‬204‫ في الكائنات هو مفتقر للحب‬203‫ أن يتعلم الحكمة الذي‬202‫مزمع‬ .‫المعرفة‬

‫ ومن شهوتها‬207‫ أعني من نطقها‬206‫[ إن كان الشر كله هو يتلد من ثلثة أجزا النفس‬٥٩ .٣ ١‫ ]س‬.٦٠ ‫ معلوم أن من استعمال الخارج من‬209‫ إن كان بهؤلاء هو استعمال الصلاح أو الشر‬208‫وغضبيتها‬ ‫ إن كان هذه هكذا هي مثلما أنها هي ليس شي من الشر خلق من‬210[‫أ‬١٦٥ .١٨٤] ‫الواجب يتلد الشر‬ 211.‫الله‬ 199 200 201

202 203 204 205

206

207 208 209

210

211

In place of ‫“( الذي هو مزمع‬The one who resolves”) ms 184, f. 164b, has ‫“( الذي ير يد‬The one who wants”). ms 184, f. 164b: ‫الأحرف‬. ms 184, f. 164b: ‫إلى النور لـكي ينظرهم‬. The scribe of ms 184, f. 164b, concluded chapter 59 here with the phrase, ‫ينظرهم‬. He then mistakenly marked the rest of this chapter (‫والذي ير يد‬ ‫نور المعرفة‬, etc.) as chapter 60, before realizing his error and marking the next chapter with number 60 as well. ms 184, f. 164b: ‫“( ير يد‬wants”). ms 184, f. 164b: ‫التي‬. ms 184, f. 164b: ‫إلى الحب‬. Following ms 184, f. 164b. In place of ‫“( لـكي به ينظر‬in order to perceive by means of it”), ms 177, f. 78b, simply has ‫“( به يعاين‬to see by means of it”). Note that while the verb 焏熟‫ܚ‬ (“perceive, see”) is used is twice in S1 (Guillaumont, Les six centuries, 120), ms 177 uses two different verbs (‫ نظر‬and ‫ )عاين‬to translate it, while ms 184 uses the same verb (‫ )نظر‬in both instances. In place of ‫“( إن كان الشر كله هو يتلد من ثلثة أجزا النفس‬If evil in its entirety originates from the three parts of the soul”), ms 184, f. 164b, has ‫إن كان جميع الشر من ثلاثة أجزا النفس يولد‬ (“If all evil is born from the three parts of the soul”). ms 184, f. 164b: ‫نطقيتها‬. ms 184, f. 164b: ‫ومن غضبيتها‬. In place of the phrase, ‫“( إن كان بهؤلاء هو استعمال الصلاح أو الشر‬whether there is good or evil use of these things”), ms 184, f. 164b, has ‫لأن بهؤلاء هو الاستعمال إن كان بالجيد أو بالرديء‬ (“[then] because it exists in the use of these things, whether fine or wicked”). In place of ‫“( معلوم أن من استعمال الخارج من الواجب يتلد الشر‬it is known that evil originates from [their] use beyond what is necessary/proper”), ms 184, ff. 164b–165a, has ‫فمعلوم أن شر‬ ‫أ[ يعرف‬١٦٥ .١٨٤] ‫“( هو استعمال الخارج عن الواجب و بهذا‬it is known that evil is [their] use beyond what is necessary/proper, and in this way [evil] is known”). In place of ‫“( إن كان هذه هكذا هي مثلما أنها هي ليس شي من الشر خلق من الله‬If this is so, then it is that case that there is nothing evil created by God”), ms 184, f. 165a, has: ‫وإن كان الأمر‬

‫“( هو هكذا ليس شي خلق من الله هو شر ير‬If this is the case, nothing created by God is evil”).

Book 3

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59. [S1 iii.58] The one who resolves to receive the letters requires the light to perceive them. The one who resolves to learn the wisdom that is in existent beings requires spiritual love to perceive through it the light of knowledge. 60. [S1 iii.59] If evil in its entirety originates from the three parts of the soul— I mean, from its rational speech, and from desire, and anger—whether there is good or evil use of these things, it is known that evil originates from (their) use beyond what is necessary/proper. If this is the so, then it is the case that there is nothing evil that has been created by God.

156

Critical Edition and Translation of the Arabic Text

215‫ هو أنفس الذي في الهاو ية‬214‫ والمغرب‬213‫ النهار إنه مثل القديسين‬212‫[ مثل إشراق‬٦٠ .٣ ١‫ ]س‬.٦١ 217.‫ هو الثالوث المقدس‬216‫وكمال جرى الكل‬

‫ تآور يا الطبيعية الثانية وهي هذه تقيمه‬218‫أ[ الفضيلة تورى للعقل‬٧٩ .١٧٧] [٦١ .٣ ١‫ ]س‬.٦٢ 221.‫ لمعرفة الوحدانية المقدسة‬220‫ وتقر به‬219‫بالاستقامة الأولة‬

‫ لينيروا على الذين هم‬223‫ هم الطبائع الناطقة الذي أوتمنوا‬222‫[ الـكواكب العقلية‬٦٢ .٣ ١‫ ]س‬.٦٣ .‫ المعرفة‬224‫العادمين‬

212

213 214 215

216 217 218 219 220

221 222 223 224

ms 184, f. 165a: ‫“( مشرق‬east”, i.e., place of the sunrise). The scribe of ms 177, f. 78b, after initially writing ‫“( إشراق‬sunrise”), added ‫ سرقي‬above the word as an alternative reading or gloss. In place of ‫“( إنه مثل القديسين‬is the analogy of the saints”), ms 184, f. 165a, has ‫هو عسكر‬ ‫“( القديسين‬is the army of the saints”). In place of ‫“( والمغرب‬and the time of sunset”), ms 184, f. 165a, has ‫“( والغرب‬and the west”). In place of ‫[“( أنفس الذي في الهاو ية‬is] the souls that are in hell”), ms 184, f. 165a, has ‫للأنفس‬ ‫[“( بالجحيم‬corresponds] to the souls in hell”). In ms 177, f. 78b, the word ‫ الهاو ية‬is written with two alif s (‫)الهااو ية‬. In place of ‫“( وكمال جرى الكل‬The completion of everyone’s course”), ms 184, f. 165a, has ‫“( ومنتهي سعى الجميع‬The destination of everyone’s way”). ms 184, f. 165a: ‫“( هو معرفة الثالوث المقدس‬is the knowledge of the Holy Trinity”). ms 184, f. 165a: ‫العقل‬. In place of ‫“( وهي هذه تقيمه بالاستقامة الأولة‬It establishes it in [its] first integrity”), ms 184, f. 165a, has ‫“( وهي أيضا تً قانتها الأولة‬It is also its first integrity”). My reading of ‫“( تقر به‬it draws it [i.e. the intellect] near”) combines the verb form in ms 184 and the object pronoun in ms 177 (cf. S1, 煿‫ ܠ‬焏‫ܒ‬犯‫ܡܩ‬, “it draws it near”; Guillaumont, Les six centuries, 122). The text of ms 184, f. 165a, has ‫“( تقر بها‬it draws it near”), but with a feminine object pronoun referring to ‫“( تآور يا‬contemplation”). ms 177, f. 79a, has ‫“( تقدمه‬It prepares it”), where the object pronoun properly refers to the masculine noun ‫“( العقل‬the intellect”). In light of the verbs attested in both S1 and ms 184, the verbal phrase ‫ تقدمه‬in ms 177 is probably based on a misreading of the orthographically similar ‫تقر به‬. In place of ‫“( الوحدانية المقدسة‬the Holy Unity”), ms 184, f. 165a, has ‫“( الثالوث المقدس‬the Holy Trinity”). ms 184, f. 165a: ‫المعقولة‬. In place of ‫الذي أوتمنوا‬, ms 184, f. 165a, has ‫الذين قد أتمنوا‬. In place of ‫“( العادمين المعرفة‬ignorant”; lit. “the ones lacking in knowledge”), ms 184, f. 165a, has ‫“( بعدم المعرفة‬in ignorance”).

Book 3

157

61. [S1 iii.60] As for the analogy of the day’s sunrise, it is like the saints, and the time of sunset225 is (like) the souls in hell. The completion of everyone’s course is the Holy Trinity. 62. [S1 iii.61] Virtue kindles for the intellect the contemplation of the second nature. It establishes it in (its) first integrity and draws it near to knowledge of the Holy Unity. 63. [S1 iii.62] The intelligible stars are the rational natures that have been entrusted to illuminate those who are ignorant.

225

Or, “the west.”

158

Critical Edition and Translation of the Arabic Text

‫ والذي بعدم معرفته غير‬227‫ مئنا‬226‫[ الذي معرفته مئنا معلوم أن العادم معرفته‬٦٣ .٣ ١‫ ]س‬.٦٤ 231.‫ غير مئنا‬230‫ بمعرفته‬229‫ معلوم أن‬228‫مئنا‬

‫ من هؤلاء‬234‫ فأكثر‬233‫ ليس في المذاقات شي أحلا من الشهد والعسل‬232‫[ إن كان‬٦٤ .٣ ١‫ ]س‬.٦٥ ‫ في الأرض يعطى للنفس لذةكمثل معرفة‬237‫ من كلما‬236‫ أن ليس شي‬235‫معرفة الله أحلا ومعلوم‬ .‫الله‬

226

227

228

229 230

231 232 233 234 235 236 237

In place of ‫“( الذي معرفته مئنا معلوم أن العادم معرفته‬As for the one whose knowledge is temporally limited, it is known that his ignorance [is] …”), ms 184, f. 165a, has ‫الذي معرفته بالفعل‬ ‫“( هي معروف أن عدم معرفته‬As for the one whose knowledge is [put] in practice, it is known that their ignorance [is] …”). Following ms 177, f. 79a, but reading ‫مؤنى ~( مئنا‬, “temporally limited”) in place of ‫غير مئنا‬ (“not temporally limited”) (cf. S1: 焏犯‫ܒܠ ܥܒ‬, “without limit”; Guillaumont, Les six centuries, 122). ms 184, f. 165a, has ‫“( بالانفعال هي‬is [put] in practice”). In ms 184, there is an extra dot above the letter fāʾ in the word ‫الانفعال‬, resulting in an orthography that looks like ‫الانقعال‬. In place of ‫“( والذي بعدم معرفته غير مئنا‬As for the one whose knowledge is not temporally limited”), ms 184, f. 165a, has ‫“( والذي معرفته بلا فعل هي‬As for the one whose knowledge is not [put] in practice”). Following ms 184, f. 165a (cf. S1: ‫ ܗܝ ܕܐܦ‬焏‫ܝܥ‬煟‫ ;ܝ‬Guillaumont, Les six centuries, 122). In place ofً ‫“( معلوم وأيضا‬it is known that also”), ms 177, f. 79a, has ‫“( معلوم أن‬it is known that”). Reading ‫“( معرفته‬his knowledge”) for ‫( بمعرفته‬sic, “in his knowledge”) in ms 177, f. 79a (cf. S1: ‫ܗ‬狏‫ܥ‬煟‫ܝ‬, “his knowledge”; Guillaumont, Les six centuries, 122). ms 184, f. 165a, has ‫عدم معرفته‬ (“his ignorance”). In place of ‫“( غير مئنا‬not temporally limited”), ms 184, f. 165a, has ‫“( بلا فعل هي‬not [put] in practice”). Following ms 184, f. 165a (cf. S1: ‫ ;ܐܢ ܗܘ‬Guillaumont, Les six centuries, 122). ms 177, f. 79a, omits ‫إن كان‬. ms 184, f. 165a: ‫“( من شهد العسل‬than the honeycomb of honey”). Following ms 184, f. 165a (cf. S1; Guillaumont, Les six centuries, 124). ms 177, f. 79a, has ‫وأكثر‬. In place of ‫ومعلوم‬, ms 184, f. 165a, has ‫معروف‬. ms 184, f. 165a: ‫شيا‬. ms 184, f. 165a: ‫جميع ما‬.

Book 3

159

64. [S1 iii.63] As for the one whose knowledge is temporally limited, it is known that his ignorance is temporally limited. As for the one whose ignorance is not temporally limited, it is known that his knowledge is also not temporally limited. 65. [S1 iii.64] If there is nothing among things tasted that is sweeter than honeycomb and honey,238 the knowledge of God is even sweeter. Indeed, there is nothing at all on earth given to the soul delicious like the knowledge of God.

238

Psalm 19:10 (lxx 18:11); Psalm 119:103 (lxx 118:103).

160

Critical Edition and Translation of the Arabic Text

241‫ يكونوا‬240‫ في هذا العالم اتلمذوا للملائكة المقدسين في العالم العتيد‬239‫[ جميع من‬٦٥ .٣ ١‫ ]س‬.٦٦ .‫ تر بيتهم‬243‫ كمقدار‬242‫شركا مجدهم‬

‫ب[ البوق الأخير‬٧٩ .١٧٧] ‫ الأجسام هكذا‬244‫[ كما أن الأمر الأول هو خالق كل‬٦٦ .٣ ١‫ ]س‬.٦٧ .‫ كل الأجساد‬245‫هو معتق‬

‫ والأولة العسل وهؤلاء‬247‫ التآور ية الطبيعية الثانية هي حاملة علامة اللبن‬246‫[ جميع‬٦٧ .٣ ١‫ ]س‬.٦٨ 249.‫ هم الأرض الذي تفيض اللبن والعسل‬248‫الاثنتين‬

251‫ وهكذا حكم الله العادل‬250‫[ كما أن وعظ الله الأول أفرق الشر من الطبع الناطق‬٦٨ .٣ ١‫ ]س‬.٦٩ 252.‫هو مهى حد كل الشر‬ 239 240 241 242

243

244 245 246 247 248 249 250 251 252

ms 184, f. 165a: ‫جميع الذين‬. Following ms 184, f. 165a. In place of ‫“( في العالم العتيد‬in the world to come”), ms 177, f. 79a, has ‫“( وفي العالم المزمع‬and [also] in the world to come”). ms 184, f. 165a: ‫يصيروا‬. In the edited text of S1 (Guillaumont, Les six centuries, 124), the corresponding noun is pointed as plural (‫ܘܢ‬煿‫ܒܚܝ‬熏̈‫ܫ‬, “their glories”), but two or three manuscripts (D, B, and possibly C), have the singular form at this point (‫ܘܢ‬煿‫ܒܚܝ‬熏‫ܫ‬, “their glory”). Manuscript D (London, British Library [formerly British Museum], Add. 14578) came from the library at Dayr al-Suryān. Following ms 184, f. 165a, which corresponds more closely to S1 (焏狏‫ܚ‬熏‫ ܡܫ‬燿‫ ;ܐܝ‬Guillaumont, Les six centuries, 124). In place of ‫“( كمقدار‬according to the measure”), ms 177, f. 79a, has ‫“( على قدر‬in proportion to”). In place of ‫“( هو خالق كل‬was the creator of all”), ms 184, f. 165a, has ‫“( خلق جميع‬created all”). Cf. S1: 焏狏‫ܚ‬熏‫“( ܡܫ‬renewer”; Guillaumont, Les six centuries, 124). ms 184, f. 165a: ‫سائر‬. In place of ‫“( حاملة علامة اللبن‬signifies milk”), ms 184, f. 165a, has ‫“( حاملة غرض الحليب‬has the intended meaning of milk”). In place of ‫“( وهؤلاء الاثنتين‬these two”), ms 184, f. 165a, has ‫“( والثنتين‬the two”). In place of ‫“( الأرض الذي تفيض اللبن والعسل‬the earth that overflows with milk and honey”), ms 184, f. 165a, has ‫“( أرض تجرى لبن وعسل‬earth that flows with milk and honey”). ms 184, f. 165a: ‫“( الطبائع الناطقة‬rational natures”). In place of ‫“( حكم الله العادل‬the just judgment of God”), ms 184, f. 165a, has ‫أيضا ًوحكمه العادل‬ (“also his just judgment”). In place of ‫“( هو مهى حد كل الشر‬will destroy the extent of all evil”), ms 184, f. 165a, has ‫“( مستأصل جميع الشر تكون‬will root out all evil”).

Book 3

161

66. [S1 iii.65] All those who in this world have become disciples of holy angels will participate in their glory in the world to come according to the measure of their instruction. 67. [S1 iii.66] Just as the first command was the creator of all corporeal substances, so too the final trumpet is the liberator of all bodies. 68. [S1 iii.67] All of the second natural contemplation signifies milk, and the first (signifies) honey. These two are “the earth that overflows with milk and honey.”253 69. [S1 iii.68] Just as the first exhortation of God has separated evil from the rational nature, so too “the just judgment of God”254 will destroy the extent of all evil.

253 254

Exodus 33:3. 2 Thessalonians 1:5.

162

Critical Edition and Translation of the Arabic Text

.‫ قابل معرفة الثالوث المقدس‬255‫ب[ كلما صار العقل وحده هو‬١٦٥ .١٨٤] ‫[ من‬٦٩ .٣ ١‫ ]س‬.٧٠

‫ وفي‬258‫ ليس لها الآن جواب‬257‫ وهذه المسألة‬256‫[ العقل العر يان يقال ما هو طبعه‬٧٠ .٣ ١‫ ]س‬.٧١ 259.‫الأخير ولا المسألة‬

‫ إذا ما‬262‫ صار نفس حية هكذا العقل‬261‫ أن الإنسان عندما قبل النفخة‬260‫[ مثلما‬٧١ .٣ ١‫ ]س‬.٧٢ .‫ حياة‬264‫ يصير للعقل‬263‫قبل الثالوث المقدس‬

255

256

257 258 259 260 261

262 263 264

In place of ‫“( من كلما صار العقل وحده هو‬Among everything that has come into existence, the intellect alone …”), ms 184, f. 165b, has ‫“( من جميع ما اتكون العقل هو فقط‬Among everything that of which the intellect is composed …”). In place of ‫“( العقل العر يان يقال ما هو طبعه‬With regard to the naked intellect, it is said, what is its nature?”), ms 184, f. 165b, has ‫“( وما هو طبع العقل العاري‬What is the nature of the naked intellect?”). ms 184, f. 165b: [‫هذه المسلة ]كذا‬. In place of ‫“( ليس لها الآن جواب‬there is no answer to it now”), ms 184, f. 165b, has simply ‫“( ليس جواب لها‬there is no answer to it”). In place of ‫“( ولا المسألة‬there is not even a question”), ms 184, f. 165b, has ‫ليس يحتاج ليسأل‬ (“there is no need to ask”). ms 184, f. 165b: ‫كما‬. Following ms 184, f. 165b (cf. S1: 焏狏‫ܚܝ‬熏‫ ܡܦ‬爏‫ ܩܒ‬煟‫ܟ‬, “when he received the breath”; Guillaumont, Les six centuries, 126). In place of ‫“( عندما قبل النفخة‬when he received the breath”), ms 177, f. 79b, simply has ‫“( بالنفخة‬by means of the breath”). In place of ‫“( العقل‬the intellect”), ms 184, f. 165b, has ‫“( وأيضا ًعقله‬also the intellect”). In place of ‫“( الثالوث المقدس‬the Holy Trinity”), ms 184, f. 165b, has ‫“( تصور الثالوث المقدس‬the conceptualization of the Holy Trinity”). ms 184, f. 165b: ‫العقل‬.

Book 3

163

70. [S1 iii.69] Among everything that has come into existence, the intellect alone is susceptible to the knowledge of the Holy Trinity. 71. [S1 iii.70] With regard to the naked intellect, it is said, what is its nature? As for this question, there is no answer to it now. But in the end, there is not even a question. 72. [S1 iii.71] Just as the human being, when he received the breath, became a living soul,265 so too the intellect, when it receives the Holy Trinity, comes to have life.

265

Genesis 2:7; 1 Corinthians 15:45.

164

Critical Edition and Translation of the Arabic Text

268‫ الذين يصيروا معه‬267‫ وكل‬266‫[ ميراث المسيح هي الوحدية التي للأزلية المقدسة‬٧٢ .٣ ١‫ ]س‬.٧٣ ‫ أن يكونوا معه وارثين إن لم يكونوا‬271‫ لا يمكن‬270‫ بهذه المعرفة المقدسة‬269‫وارثين يكونوا معه شركاء‬ 272.‫قد ورثوه‬

‫ أن ليس‬274‫أ[ معلوم‬٨٠ .١٧٧] 273‫[ إن كان يوم الرب مثل السارق هكذا يأتي‬٧٣ .٣ ١‫ ]س‬.٧٤ .‫ الراقدين‬277‫ التي بها تنسلب‬276‫ في البيت يقدر أن يعرف اليوم أو الساعة‬275‫إنسان من كلما‬

266

267 268

269

270 271 272

273

274 275 276

277

Following ms 184, f. 165b (cf. S1: 焏狏‫ܝܫ‬煟‫ ܩ‬焏‫ܘܬ‬狏‫ … ܕܐܝ‬焏‫ܬ‬熏‫ܝ‬煟‫ܝܚܝ‬, “the unity … of holy existence”; Guillaumont, Les six centuries, 126). In place of ‫“( الوحدية التي للأزلية المقدسة‬the Unity that is characterized by holy existence from eternity”), ms 177, f. 79b, has ‫الوحدانية الأزلية المقدسة‬ (“the holy eternal Unity” or “the holy Unity that exists from eternity”). As elsewhere, the Arabic noun ‫“( أزلية‬existence from eternity”) is used to translate the Syriac 焏‫ܘܬ‬狏‫“( ܐܝ‬existence”). ms 184, f. 165b: ‫وجميع‬. Following ms 184, f. 165b, where the masculine pronoun suffix (‫ )معه‬corresponds to the pronoun referent in S1 (煿‫ܥܡ‬, “with him [i.e. Christ]”; Guillaumont, Les six centuries, 126). ms 177, f. 79b, has the feminine pronoun suffix (‫معها‬, “with it [i.e. the Unity]”). Following ms 184, f. 165b, which corresponds more closely to S1 (煿‫ ܥܡ‬爯‫ ܗܘܝ‬焏‫ܬܦ‬熏̈‫ܫ‬, “participants with him [i.e. Christ]”; Guillaumont, Les six centuries, 126). In place of ‫يكونوا‬ ‫“( معه شركاء‬are participants with him [i.e. Christ]”), ms 177, f. 79b, has: ‫يصيروا شركاء معها‬ (“become participants with it [i.e. the Unity]”). ms 184, f. 165b, omits the adjective, ‫“( المقدسة‬holy”). In place of ‫لا يمكن‬, ms 184, f. 165b, has ‫فلا يستطاع‬. Following ms 184, f. 165b (cf. S1; Guillaumont, Les six centuries, 126), although at this point the Syriac text tradition witnesses several variants. In place of ‫“( إن لم يكونوا قد ورثوه‬unless they have already inherited him”), ms 177, f. 79b, has ‫“( إلا إذا ما صاروا ميراثه‬unless they became his inheritance”). Following ms 184, f. 165b (cf. S1: 焏狏‫ ܐܘ ܠܫܥ‬焏‫ܡ‬熏‫ ;ܠܝ‬Guillaumont, Les six centuries, 126). In place of ‫يأتي‬, ms 177, f. 79b, has ‫يجي‬. After writing this verb somewhat sloppily, the scribe of ms 177 wrote it again a second time below the line. ms 184, f. 165b: ‫فمعلوم‬. In place of ‫ليس إنسان من كلما‬, ms 184, f. 165b, has ‫ليس أحدا ًمن الذي‬. Following ms 184, f. 165b (cf. S1; Guillaumont, Les six centuries, 126). In place of ‫اليوم أو‬ ‫“( الساعة‬the day or the hour”), ms 177, f. 80a, has ‫“( ذلك اليوم أو تلك الساعة‬that day or that hour”). Following ms 184, f. 165b (cf. S1: 犏‫ܡܚܠ‬, “plunder, rob”; Guillaumont, Les six centuries, 126). In place of ‫“( تنسلب‬are plundered, robbed”), ms 177, f. 80a, has ‫“( تستيقظ‬are awakened”).

Book 3

165

73. [S1 iii.72] The inheritance of Christ is the Unity of holy existence from eternity. All those who come to be inheritors with him are participants with him in this knowledge. It is not possible for them to be inheritors with him unless they have already inherited him.278 74. [S1 iii.73] If the day of the Lord comes in this way like the thief,279 it is known that there is no person in the house who can know the day or the hour when the sleepers are plundered.

278 279

Cf. Romans 8:17. 1 Thessalonians 5:2.

166

Critical Edition and Translation of the Arabic Text

‫ جسداني و يدعا مقدس بكلمة الرب يتقدس وأما‬280‫[ كل شي هو من طبعه‬٧٤ .٣ ١‫ ]س‬.٧٥ ‫ أعني الصبيان هؤلاء‬283‫ الناطقين بكلمة الله يتقدسوا‬282‫ بمعرفة الله يتقدسون وأيضا ًمن‬281‫الناطقين‬ .‫ قابلين المعرفة‬284‫الذين هم‬

‫ أو بعلة الشر والذين‬286‫ أو بعلة خارجا ً عن الاستعمال يكون‬285‫[ شي غير طاهر‬٧٥ .٣ ١‫ ]س‬.٧٦ ‫ الشر يتنجسون بالطبع‬289‫ والذين لأجل‬288‫ عن الاستعمال هم يخدمون بالجسد‬287ً ‫هم خارجا‬ 293.‫ الأبهات‬292ً ‫ قالوا أيضا‬291‫ ينفعلون مثلما‬290‫الناطق‬

280 281 282 283

284 285

286 287 288 289 290 291 292 293

ms 184, f. 165b: ‫الطبع‬. ms 184, f. 165b, omits ‫أما‬. In place of ‫وأيضا ًمن‬, ms 184, f. 165b, has ‫ثم أيضا ًومن‬. Following ms 184, f. 165b (cf. S1: 爯‫ܫܝ‬煟‫ܩ‬狏‫ ܡ‬焏煿‫ܗ ܕܐ‬狏‫ܒܡܠ‬, “[they] will be sanctified by the word of God”; Guillaumont, Les six centuries, 126). In place of ‫“( بكلمة الله يتقدسوا‬will be sanctified by the word of God”), ms 177, f. 80a, has ‫“( بكلمته يتقدسون‬will be sanctified by his word”). In place of ‫“( هؤلاء الذين هم‬those who are”), ms 184, f. 165b, has ً ‫“( لأنهم هم أيضا‬because they are also”). In place of ‫“( شي غير طاهر‬a thing that is impure”), ms 184, f. 165b, has ‫“( الشي الغير ظاهر‬the thing that is invisible”). This variant reading is caused by a mispointing of the adjective ‫ طاهر‬as ‫ظاهر‬. The expurgated Syriac text (S1) has 焏‫ܡ ܕܠ ܕܟ‬煟‫“( ܡ‬that which is impure”; Guillaumont, Les six centuries, 128). In place of ‫“( أو بعلة خارجا ًعن الاستعمال يكون‬is either caused by what is outside of [natural] use”), ms 184, f. 165b, has ‫“( إما بعلة استعمال يحدث‬either happens to be caused by use”). ms 184, f. 165b: ‫والذي خارج‬. In place of ‫[“( هم يخدمون بالجسد‬they] are served by means of the body”), ms 184, f. 165b, has ‫[“( هم الذي بالجسد يتعملون‬they] operate by means of the body”). ms 184, f. 165b: ‫وأما الذي من أجل‬. In place of ‫“( بالطبع الناطق‬by means of the rational nature”), ms 184, f. 165b, has ‫بوساطة‬ ‫“( الطبائع الناطقة‬by means of the rational natures”). ms 184, f. 165b: ‫كما‬. ms 184, f. 165b, omitsً ‫“( أيضا‬also”). ms 184, f. 165b: ‫الآباء‬.

Book 3

167

75. [S1 iii.74] Everything that is bodily in its nature and is called holy “is sanctified by the word of the Lord,”294 but rational beings will be sanctified by the knowledge of God. There are also those among the rational beings who will be sanctified by the word of God—I mean, the children, those who are susceptible to knowledge. 76. [S1 iii.75] A thing that is impure is either caused by what is outside (natural) use or caused by evil. Those [made impure by] what is outside of (natural) use are those that are served by means of the body. But those corrupted because of evil are affected by means of the rational nature, just as the fathers also said.

294

1 Timothy 4:5.

168

Critical Edition and Translation of the Arabic Text

‫ حياة‬297‫ وإذا ما اتلدنا‬296‫ في البطن حياة نصبة الأشجار نحيا‬295‫[ إذا ما ارتسمنا‬٧٦ .٣ ١‫ ]س‬.٧٧ ‫ وهذا‬300‫ إما حياة الملائكة نحيا وإما حياة الشياطين‬299‫أ[ كملنا‬١٦٦ .١٨٤] ‫ وإذا ما‬298‫الحيوان نحيا‬ 301.‫يكون إما بالفضيلة وإما بالرخاوة‬

‫ أيضا ً قيامة‬303‫ ولهم‬302‫[ الذي خبرنا الروح القدس على حياتهم وموتهم‬٧٧ .٣ ١‫ ]س‬.٧٨ .‫ لنا‬305‫ب[ سبقت بشرت‬٨٠ .١٧٧] 304‫الكائنات‬

‫ لأنه ما نستطيع‬307‫ ونحن لعالمهم ما نتقدم‬306‫[ الملائكة والشياطين لعالمنا يتقدمون‬٧٨ .٣ ١‫ ]س‬.٧٩ 309.‫ ولا أن نتنجس أكثر من الشياطين‬308‫أن نتقدم إلى الله أكثر من الملائكة‬ 295 296 297 298 299 300 301

302 303 304

305 306 307 308

309

ms 184, f. 165b: ‫عندما نرتسم‬. In place of ‫“( حياة نصبة الأشجار نحيا‬we live the life of tree plantings”), ms 184, f. 165b, has ‫“( حياة الأشجار نعيس‬we live the life of trees”). ms 184, f. 165b: ‫ولدنا‬. ms 184, f. 165b: ‫نعيش‬. ms 184, f. 166a: ‫“( كملنا بالقامة‬we have grown up [lit. ‘have become complete’] in stature”). ms 184, f. 166a: ‫إما حياة الملائكة وإما حياة الشياطين نعيش‬. In place of ‫“( وهذا يكون إما بالفضيلة وإما بالرخاوة‬this is either through virtue or through [moral] slackness”), ms 184, f. 166a, has ‫“( أعني إما بالانحلال وإما بالفضيلة‬I mean, either through slackening or through virtue”). ms 184, f. 166a: ‫الذي على حياتهم وموتهم أخبرنا روح القدس‬. ms 184, f. 166a: ‫وعنهم‬. In place of ‫“( قيامة الكائنات‬the resurrection of existent beings”), ms 184, f. 166a, has ‫قيامة‬ ‫“( العقل‬the resurrection of the intellect”). There was confusion in the Syriac transmission of this passage. The edited text of S1 (Guillaumont, Les six centuries, 128) has 焏‫ ܕܗܘܝ‬焏狏‫ܩܝܡ‬, which could be translated as “the resurrection that will occur” or “the resurrection of the existent being(s).” The text in ms 177, f. 80a, conforms more closely to this reading. However, one of the Syriac manuscripts (V, ms Vat. Syr. 178) preserves a variant reading (焏狏‫ܩܝܡ‬ 焏‫ܕܗܘܢ‬, “the resurrection of the intellect/mind”), to which the text in ms 184, f. 166a, conforms. ms 184, f. 166a: ‫“( أظهرت‬revealed”). ms 184, f. 166a: ‫“( يأتوا‬come [to]”). In place of ‫“( لعالمهم ما نتقدم‬we do not approach their world”), ms 184, f. 166a, has ‫لم نقرب‬ ‫“( لعالمهم‬we have not drawn near to their world”). Following ms 184, f. 166a (cf. S1; Guillaumont, Les six centuries, 130). In place of ‫لأنه ما‬ ‫“( نستطيع أن نتقدم إلى الله أكثر من الملائكة‬For we are not able to approach God closer than the angels”), ms 177, f. 80b, has ‫“( لا الملائكة نقرب إلى الله أكثر منهم‬We do not draw closer to God than the angels”). Following ms 184, f. 166a. In place of ‫“( ولا أن نتنجس أكثر من الشياطين‬nor will we be cor-

Book 3

169

77. [S1 iii.76] When we have been impressed in the womb, we live the life of tree plantings. When we have been born, we live the life of the animals. When we have grown up,310 we live either the life of the angels or the life of the demons— this is either through virtue or through (moral) slackness. 78. [S1 iii.77] As for those about whose life and death the Holy Spirit has informed us, with regard to them also the resurrection of existent beings has already been announced to us. 79. [S1 iii.78] The angels and the demons approach our world, but we do not approach their world. For we cannot approach God closer than the angels, nor will we become corrupted more than the demons.

310

rupted more than the demons”), ms 177, f. 80b, has ‫ولا الشياطين بالنجاسة نتكون أكثر منهم‬ (“nor do we will we be composed of corruption more than the demons”). Lit. “become complete.”

170

Critical Edition and Translation of the Arabic Text

‫ لأن فيهم من‬312‫ ولـكن الشر فيهم مختلف‬311‫[ الشياطين باختبارهم جميعهم أشرار‬٧٩ .٣ ١‫ ]س‬.٨٠ 313.‫هو شره أز بد من رفيقه‬

‫ والطبع الغير متجسم‬314‫[ تحت المعرفة هم جميع طبائع الأجسام والغير أجسام‬٨٠ .٣ ١‫ ]س‬.٨١ ‫ الغير متجسم ولا مثل الطبع‬317‫ هو عارف ومعروف لا مثل الطبع‬316‫ والله‬315‫هو وحده عارف‬ 318.‫المتجسم‬

311 312 313

314

315

316 317 318

In place of ‫“( الشياطين باختبارهم جميعهم أشرار‬All demons are evil by their choice”), ms 184, f. 166a, has ‫“( وإن كان الشياطين جميعهم أشرار بإرادتهم‬If all demons are evil by their will”). In place of ‫“( الشر فيهم مختلف‬the evil in them is differentiated”), ms 184, f. 166a, has ‫مفروزة‬ ‫“( هي الشرور فيهم‬the evils in them are distinguished”). In place of ‫“( لأن فيهم من هو شره أز بد من رفيقه‬for among them are some whose evil is more hardened than that of [their] companions”), ms 184, f. 166a, has ‫لأن بعضهم فيهم شرور أكثر‬ ‫“( من أرفاقهم‬for among them are some with evils in them greater than those of their companions”). In place of ‫“( جميع طبائع الأجسام والغير أجسام‬all the natures of corporeal substances and of incorporeal substances”), ms 184, f. 166a, simply has ‫“( كل طبائع المتجسدين‬all the natures of corporeal beings”), omitting the second part of the clause. The edited text of S1 has the singular noun 焏‫“( ܟܝܢ‬nature”; Guillaumont, Les six centuries, 130), but two manuscripts (C and E; = London, British Museum, Add. 12 175 and 14 615) contain variant readings with this noun marked as plural, as in the case in both Arabic manuscripts (‫)طبائع‬. In place of ‫“( والطبع الغير متجسم هو وحده عارف‬The incorporeal nature alone is a knower”), ms 184, f. 166a, has the following ‫“( هو عارف وحده طبع الغير متجسدين‬It is the nature of incorporeal beings alone that knows”). ms 184, f. 166a: ‫وأما الله‬. In place of ‫لا مثل الطبع‬, ms 184, f. 166a, has ‫ولـكن ليس كالطبع‬. In place of ‫“( ولا مثل الطبع المتجسم‬nor like the corporeal nature”), ms 184, f. 166a, has ‫ولا‬ ‫“( كطبع المتجسم‬nor like the nature of that which is incorporeal”).

Book 3

171

80. [S1 iii.79] All demons are evil by their choice, but the evil in them is differentiated, for among them are some whose evil is more hardened than that of (their) companions. 81. [S1 iii.80] All the natures of corporeal substances and of incorporeal substances are subject to knowledge, but the incorporeal nature alone is a knower. God knows and is known, (but) not like the incorporeal nature, nor like the corporeal nature.

172

Critical Edition and Translation of the Arabic Text

321‫ معرفة الحكمة المملوة إفرازات‬320‫ أو‬319ً ‫[ الذي يعرف الله له معرفة طبعه أيضا‬٨١ .٣ ١‫ ]س‬.٨٢ 322.‫تلك التي بها استعمل وخلق العوالم‬

‫ بالمعرفة‬326‫ للذي‬325ً ‫ نعمة الله وطو با أيضا‬324‫ بالأفعال يقبل رؤ يا‬323‫[ طو با للذي‬٨٢ .٣ ١‫ ]س‬.٨٣ .‫ على هؤلاء‬327‫يقدر يبحث‬

‫ فينا من الله التي تسير بنا للطو با‬330‫ البدؤ وضعت‬329‫ الصلاح من‬328‫[ الأمانة هي‬٨٣ .٣ ١‫ ]س‬.٨٤ 331.‫المزمع‬

319 320 321

322

323 324 325 326 327 328 329 330 331

In place ofً ‫معرفة طبعه أيضا‬, ms 184, f. 166a, has ‫أيضا ًمعرفة طبعه‬. ms 184, f. 166a:ً ‫وأيضا‬. Following ms 184, f. 166a (cf. S1: 焏‫ܪܫܢ‬熏‫ ܦ‬狏‫ܗ ܡܠܝ‬狏‫ ܚܟܡ‬焏狏‫ܥ‬煟‫ܝ‬, “knowledge of his wisdom that is full of discernments/distinctions”; Guillaumont, Les six centuries, 132). In place of ‫“( معرفة الحكمة المملوة إفرازات‬knowledge of wisdom that is full of discernments/distinctions”), ms 177, f. 80b, has ‫“( معرفة حكمته الـكثيرة الأنواع‬knowledge of his wisdom that is of many types”). Following ms 184, f. 166a, where the use of the plural noun ‫ العوالم‬conforms more closely to S1 (焏‫ܥܠ̈ܡ‬, “worlds”; Guillaumont, Les six centuries, 132). In place of ‫تلك التي بها استعمل‬ ‫“( وخلق العوالم‬through which he activated and created the worlds”), ms 177, f. 80b has the following phrasing: ‫“( الذي بها استعمل وخلق العالم‬through which he activated and created the world”). Following ms 184, f. 166a; ms 177, f. 80b, has ‫( باللذي‬sic). In place of ‫“( بالأفعال يقبل رؤ يا‬through actions receives the revelation of”), ms 184, f. 166a: ‫“( بالفعل يقبل دلائل‬through action receives the proofs/tokens of”). Following ms 184, f. 166a (cf. S1; Guillaumont, Les six centuries, 132). In place ofً ‫وطو با أيضا‬ (“Blessed also”), ms 177, f. 80b, simply has ‫“( طو با‬Blessed”). Following ms 184, f. 166a; ms 177, f. 80b: ‫( باللذي‬sic). ms 184, f. 166a: ‫“( يفحص‬examine, investigate”). ms 184, f. 166a: ‫هو‬. ms 184, f. 166a: ‫الذي منذ‬. ms 184, f. 166a: ‫“( اتكون‬was created”). In place of ‫“( تسير بنا للطو با المزمع‬leads us to the blessedness to come”), ms 184, f. 166a, has ‫“( تعبرنا إلى السعادة العتيدة‬conveys us to the happiness to come”).

Book 3

173

82. [S1 iii.81] The one who knows God has knowledge of his nature as well, or knowledge of “the wisdom that is full of discernments/distinctions,”332 through which he activated and created the worlds. 83. [S1 iii.82] Blessed is the one who through actions receives the revelation of God’s grace. Blessed also is the one who through knowledge can investigate these things. 84. [S1 iii.83] Faith is the good that was placed in us from the beginning by God, that which leads us to the blessedness to come.

332

Ephesians 3:10.

174

Critical Edition and Translation of the Arabic Text

‫ على‬335‫ اتمنوا لينيروا‬334‫ لها سر الـكواكب الذين‬333‫[ جميع التآور ية الطبيعية الثانية‬٨٤ .٣ ١‫ ]س‬.٨٥ 337.‫ هم في الظلام‬336‫الذين‬

‫ب[ يشتركون‬١٦٦ .١٨٤] ‫ روح القدس‬340‫ لريح‬339‫ بالماء يعتمدون‬338‫[ جميع الذين‬٨٥ .٣ ١‫ ]س‬.٨٦ .‫ له الدهن المطيب‬342‫ هو الذي‬341‫والذي يعمد‬

‫ التآور ية الطبيعية‬344‫ هو حامل علامة‬343‫[ طو با للذي لم يحب شي من كل شي‬٨٦ .٣ ١‫ ]س‬.‫أ‬٨٧\٨٧ 346‫ إلا لتآور يتهم‬345‫الثانية‬

333

334 335 336 337 338 339 340 341 342 343 344 345 346

Following ms 184, f. 166a (cf. S1; Guillaumont, Les six centuries, 132). In place of ‫جميع التآور ية‬ ‫“( الطبيعية الثانية‬Every second natural contemplation”), ms 177, f. 80b, has ‫كل تآور ية الطبيعية‬ ‫“( الثانية‬Every contemplation of the second nature”). Following ms 184, f. 166a, where the relative pronoun matches the plural form in S1 (Guillaumont, Les six centuries, 132). ms 177, f. 80b: ‫الذي‬. Following ms 184, f. 166a (cf. S1: ‫ܪܘ‬煿‫ ܠܡܢ‬熏‫ ;ܐܬܗܝܡܢ‬Guillaumont, Les six centuries, 132). ms 177, f. 80b: ‫أن ينيروا‬. Following ms 184, f. 166a, where the relative pronoun matches the plural form in S1 (Guillaumont, Les six centuries, 132). ms 177, f. 80b: ‫الذي‬. Following ms 177, f. 80b (cf. S1: 焏‫ܟ‬熏‫ܚܫ‬, “darkness”; Guillaumont, Les six centuries, 132). ms 184, f. 166a: ‫“( الليل‬the night”). Following ms 184, f. 166a, where the relative pronoun matches the plural form of in S1 (Guillaumont, Les six centuries, 132). ms 177, f. 80b: ‫كل الذي‬. Following ms 184, f. 166a; ms 177, f. 80b: ‫يعتمدوا‬. Following ms 184, f. 166a (cf. S1: 焏‫ܝܚ‬犯‫ܠ‬, “breath”; Guillaumont, Les six centuries, 132). ms 177, f. 80b: ‫“( نسيم‬breeze”). Following ms 184, f. 166b (S1: 煟‫ܡܥܡ‬, “baptizes”; Guillaumont, Les six centuries, 132). ms 177, f. 80b: ‫“( يعتمد‬is baptized”). Following ms 184, f. 166b; ms 177, f. 80b, omits ‫الذي‬. Following ms 184, f. 166b; ms 177, f. 80b: ‫كل الأشياء‬. ms 184, f. 166b: ‫“( حامل غرض‬mean”; lit. “bear the intended meaning of”). ms 184, f. 166b: ‫التآور ية الثانية الطبيعية‬. In place of ‫“( إلا لتآور يتهم‬apart from their [own] contemplation”), ms 184, f. 166b: ‫بل‬ ‫“( لتصو ّرهم فقط‬except for only their [own] conceptualization”).

Book 3

175

85. [S1 iii.84] Every second natural contemplation has the mystery of the stars, which have been entrusted to shine on those who are in darkness. 86. [S1 iii.85] All those who are baptized with water participate in the fragrance of the Holy Spirit, but the one who baptizes is the one who has the oil. 87/87a. [S1 iii.86] Blessed is the one who has not loved anything at all that signifies the second natural contemplation, apart from their (own) contemplation.

176

Critical Edition and Translation of the Arabic Text

‫ إلا‬349‫ هو من تآور ية الطبائع الأولة‬348‫ يبغض شي‬347‫[ طو با للذي ما‬٨٧ .٣ ١‫ ]س‬.‫ب‬٨٧\٨٨ 350.‫لتهاونهم‬

‫ كما أن جسدنا من‬351‫[ طو با للذي وصل لعدم المعرفة الذي لم يتجاور‬٨٩-٨٨ .٣ ١‫ ]س‬.٨٩-٨٨\٨٩ ‫ يقدر أن يجاز يه بمعرفة‬352‫والدينا يولد ولم يمكنه أن يرجع يلدهم هكذا العقل بالنعمة اتلد من الله ولا‬ 354.‫ كتب ماذا أجازي عوض ما صنعه مجازاته علي‬353‫أ[ مثلما‬٨١ .١٧٧]

347 348 349 350 351

352 353 354

ms 184, f. 166b: ‫طو با لمن لا‬. ms 184, f. 166b: ‫لشي‬. In place of ‫“( تآور ية الطبائع الأولة‬the first contemplation of natures”), ms 184, f. 166b, has ‫“( التآور ية الأولة الطبيعية‬the first natural contemplation”). In place of ‫“( إلا لتهاونهم‬apart from their [own] negligence”), ms 184, f. 166b, has ‫بل لإهمالهم‬ ‫“( فقط‬except for their [own] neglect”). Reading ‫ يتجاور‬for ‫يتجار‬. In place of ‫“( طو با للذي وصل لعدم المعرفة الذي لم يتجار‬Blessed is the one who has arrived at ignorance that is not proximate”), ms 184, f. 166b, has ‫طو با لمن بلغ‬ ‫“( إلى المعرفة التي لا تتجاور‬Blessed is whoever has attained knowledge that is not proximate”). In ms 184 and in S1 (Guillaumont, Les six centuries, 134), this marks the end of chapter 88. Note that there is considerable confusion at this point in the transmission of the text in both Syriac and in Arabic. The reading in ms 177 corresponds more closely to S1 (‫ܗܝ‬熏‫ܒ‬熏‫ܛ‬ 焏犯‫ܥܒ‬狏‫ ܕܠ ܡ‬焏狏‫ܥ‬煟‫ ܠـܠ ܝ‬焏‫ ܕܡܛ‬焏‫ܠܝܢ‬, “Blessed are those who have attained an ignorance that is not surpassed”; Guillaumont, Les six centuries, 134), which is also cited in this form by the Syrian writer Isaac of Nineveh in his writing On Religious Perfection (ed. Paul Bedjan, Mar Isaacus Ninivita De Perfectione Religiosa [Paris and Leipzig: Otto Harrassowitz, 1909], 175; Guillaumont, Les six centuries, 134). However, one Syriac manuscript witness (C = London, British Museum, Add. 12 175) seems to preserve a variant reading where in place of 焏狏‫ܥ‬煟‫“( ܠـܠ ܝ‬ignorance”) one finds 焏狏‫ܥ‬煟‫“( ܠܝ‬knowledge”). The text in ms 184 may be dependent on one such minority witness. This same reading is also attested by the unexpurgated Syriac text (S2) and by the Armenian version. ms 184, f. 166b: ‫وما‬. ms 184, f. 166b: ‫كما‬. In place of ‫“( ماذا اجازي عوض ما صنعه مجازاته علي‬What will I repay the Lord in return for what he has done as his recompense to me?”), ms 184, f. 166b, has: ‫بماذا أكافي الرب لأن جميع‬ ‫“( إحسانه علي‬How can I offer recompense to the Lord, for the sake of all his beneficence to me?”).

Book 3

177

88/87b [S1 iii.87]. Blessed is the one who does not hate anything from the first contemplation of natures, apart from their (own) negligence. 89/88–89. [S1 iii.88–89] Blessed is the one who has arrived at ignorance that is not proximate.355 Just as our body is birthed by our parents, and it is not possible for it to give birth to them in turn, so too the intellect, through grace, has been birthed by God and is not capable of repaying him with knowledge, just as it written: “What will I repay the Lord in return for what he has done as his recompense to me?”356

355

356

This marks the end of chapter 88 in ms 184 and in S1 (Guillaumont, Les six centuries, 134). There is evidence of divergent readings at this point both in Syriac and in Arabic: for more details, see the corresponding footnote to the Arabic text. Psalm 116:12 (lxx 115:12).

178

Critical Edition and Translation of the Arabic Text

‫ هكذا العقل بالغضبية‬359‫ ولو لم يخطئ‬358‫ الشياطين من تشنيع العارف‬357‫[ لم يهدؤون‬٩٠ .٣ ١‫ ]س‬.٩٠ ‫ و يعزل التآور يا من العقل في وقته‬362‫ قدام الضمير‬361‫ كالسحابة يقوم الظلام‬360‫يجذبون إليهم‬ 363.‫كالمشنعين يبكت الشياطين‬

.‫ له المجد‬364‫كملت المائة الثالثة بعون الرب‬

357 358 359 360 361 362 363

364

Reading ‫ يهدؤون‬for ‫ يهدون‬in ms 177, f. 81a. ms 184, f. 166b, has ‫تهدأ‬. In place of (“the one who knows,” i.e. “the gnostic”), ms 184, f. 166b, has ‫“( الطفل‬the child”). In place of ‫“( لم يخطئ‬not sinned”), ms 184, f. 166b, has ‫“( لم يأسى‬not been nursed”). In place of ‫هكذا العقل بالغضبية يجذبون إليهم‬, ms 184, f. 166b, has ‫و يجذبون العقل بالغضبية إليهم‬. In place of ‫“( كالسحابة يقوم الظلام‬Like a cloud, darkness arises”), ms 184, f. 166b, has ‫كمثل‬ ‫[“( سحابة مظلمة يقوم‬It is] like a dark cloud that arises”). Following ms 184, f. 166b; ms 177, f. 81a, omits ‫قدام الضمير‬. At the end of this chapter, there is considerable confusion in the text’s transmission/translation into Arabic, and my reconstruction here combines elements from both ms 177, f. 81a, and ms 184, f. 166b. S1 has the following: 焏‫ܩ‬熏̈‫ ܕܠܥܫ‬燿‫ ܕܐܝ‬焏‫ܢ‬煟‫ ܒܥ‬焏‫ ܗܘܢ‬爯‫ ܡ‬犟‫ ܕܚ‬焏‫ܘܬܐܘܪܝ‬ 焏‫ܘܢ ܠܫܐܪ‬煿‫ ܠ‬爿‫“( ܡܟ‬and it removes contemplation from the mind at the moment when it reproves the demons as slanderers”; Guillaumont, Les six centuries, 134). ms 177, f. 81a, initially follows S1 but then diverges: ‫و يعزل التآور يا من العقل في وقت التشنع إذا لم يبكت‬ ‫“( المتعبين‬and it removes contemplation from the intellect at the moment the slandering occurs, if it has not reproved the ones who have caused trouble”). The negation of the verb “reproved” may be based on a variant reading in Syriac (爿‫ܠ ܡܟ‬, “does not reprove”) attested in four manuscript witnesses (D, B, O, and V; Guillaumont, Les six centuries, 134). By contrast, the translation in ms 184, f. 166b, initially diverges but later follows S1 more closely: ‫“( والتآور ية التي يرضع العقل في وقتهكالمشنعين يبكت الشياطين‬and contemplation, which nurses the intellect, in that very moment censures the demons as slanderers”). In place of ‫“( الرب‬the Lord”), ms 184, f. 166b, has ‫“( الله‬God”).

Book 3

179

90. [S1 iii.90] The demons have not stopped slandering the one who knows (i.e. “the gnostic”), even if he has not sinned, and thus they win over the intellect to their side with anger. Like a cloud, darkness arises before the mind and removes contemplation from the intellect at the very moment when (the intellect) reproves the demons as slanderers.365 The third hundred has been completed with the help of the Lord. To him be the glory.

365

My reconstruction of the final part of this chapter combines elements from both ms 177, f. 81a, and ms 184, f. 166b. For details, see the footnote accompanying the Arabic text.

1‫المائة الرابعة‬

.‫ كتب الإفرازات‬2‫ الله نصب له الناطقين ورتب حكمته فيهم إذ تقُ را لهم‬.١

5.‫ و]عدم[ إدراكه بالمسيح‬4‫ بالذين هم متقدمين بالخلقة هي‬3‫ معقول الله الأب‬.٢

.‫ المسيح هو الذي استحق أن يكون ناظر الكائنات‬7‫ ميراث‬6[٤ .٤ ١‫ ]س‬.٣ 1 ms 184, f. 166b: ‫“( المائة الرابعة من رؤوس المعرفة للقديس أنبا أوغر يس‬The Fourth Hundred from the Chapters of Knowledge by Saint Anbā Evagrius”). 2 In place of ‫تقُ را لهم‬, ms 184, f. 166b, has ‫تقر يهم‬. 3 Following ms 184, f. 166b. In place of ‫“( معقول الله الأب‬the intelligibility of God the Father”), ms 177, f. 81a, has ‫“( علم الأب‬the knowledge/science of God”). Above the word ‫علم‬, the scribe of ms 177 penned a small black cross and in the left margin wrote ‫ معقول‬as a gloss or alternative reading. The edited text of S1 has 焏煿‫ܬܗ ܕܐ‬熏‫ܥܢ‬煟‫ܝ‬狏‫“( ܡ‬the intelligibility of God”; Guillaumont, Les six centuries, 136), but several Syriac manuscripts (D, O, B, V, along with the Armenian translation) have 煿‫“( ܐܒ‬the Father”) in place of 焏煿‫“( ܕܐ‬God”). 4 Following ms 184, f. 166b (cf. S1: ‫ܘܢ‬煿‫ܘܝ‬煿‫ ܒ‬爯‫ܝܡܝ‬煟‫ ܕܩ‬爯‫ ;ܒܐܝܠܝ‬Guillaumont, Les six centuries, 136). In place of the phrase ‫“( بالذين هم متقدمين بالخلقة هي‬in those who came earlier in creation itself”), ms 177, f. 81a, has: ‫“( بالذين سبقت خلقتهم‬in those whose creation was prior”). 5 Following ms 184, f. 166b, but reading ‫“( و]عدم[ إدراكه‬his [in]comprehensibility”) for ‫;وإدراكه‬ cf. S1: ‫ܬܗ‬熏‫ܕܪܟܢ‬狏‫ܠ ܡ‬, “his incomprehensibility” (Guillaumont, Les six centuries, 136). In place of ‫“( وإدراكه بالمسيح‬his comprehensibility is in Christ”) ms 177, f. 81a, has ‫وإدراكه بمسيحه هي‬ (“his comprehensibility is in his Christ”). Both Arabic translations, omitted the negation of the noun ‫إدراك‬. At the beginning of this final phrase, the scribe of ms 177 originally wrote ‫وهو‬, but he (or a later hand) subsequently erased the pronoun ‫هو‬, with the result that there is now a space between the conjunction ‫ و‬and the noun phrase that follows (‫)إدراكه‬. The outlines of the erased letters remain visible in the gap. Immediately after this chapter, in the main body of the text, the scribe of ms 177 also introduced an alternative reading that matches the content of ms 184, prefacing it with the word ‫“( نسخة‬copy”): ‫“( ونسخة وإدراكه بالمسيح‬a[nother] copy: his comprehensibility is in Christ”). This serves as another indication that he had ms 184 at his disposal in producing his own copy. 6 This chapter, labeled as iv.3 in both ms 177 and ms 184, is out of sequence with respect to the unexpurgated Syriac text. There seems to have been some confusion in the history of text’s transmission. Chapter iv.3 closely corresponds to chapter iv.4 in S1 (Guillaumont, Les six centuries, 136), and it is also repeated almost verbatim as chapter iv.4b in ms 177 and chapter iv.5 in ms 184. 7 The edited text of S1 has ‫ܘܬܗ‬犯‫“( ܝ‬his heir” [i.e. the heir of Christ]; Guillaumont, Les six centuries,

Book 4 The Fourth Hundred 1. God has planted for himself the rational beings and has disposed his wisdom in them when books of the discernments/distinctions are read to them. 2. The intelligibility of God the Father8 is in those who came earlier in creation itself: his [in]comprehensibility9 is in Christ. 3. [S1 iv.4]10 The inheritance of Christ is the one who has been worthy to perceive existent beings.

8 9

10

136), but one manuscript (E; = London, British Museum, Add. 14 615) contains a variant reading to which the Arabic translations correspond (‫ܬܘܬܗ‬犯‫“ ;ܝ‬his inheritance” [i.e. the inheritance of Christ]). Cf. Romans 1:19. S1: “his incomprehensibility” (‫ܬܗ‬熏‫ܪܩܢ‬狏‫ ;ܠ ܡ‬Guillaumont, Les six centuries, 136). On the divergence of the Arabic manuscripts at this point, see the corresponding footnote to the Arabic text. This chapter is out of sequence with respect to S1 (cf. Guillaumont, Les six centuries, 136): for further commentary, see the corresponding footnote to the Arabic text.

182

Critical Edition and Translation of the Arabic Text

13‫ إدراكه بأبيه هي‬12‫ بالذين هم ثانيين بالخلقة هي وعدم‬11‫[ معقول علم المسيح‬٤-٣ .٤ ١‫ ]س‬.٥-٤\٤ .‫ أن يكون ناظر العقل‬14‫وارث المسيح هو الذي استحق‬

18.‫ تظهر‬17‫ للذين يقدروا أن يعرفوا‬16‫ منها ما يكون‬15‫أ[ المعرفة للعارفين‬١٦٧ .١٨٤] [‫أ‬٥ .٤ ١‫ ]س‬.‫أ‬٦\٥

11

12

13

14 15 16

17 18

In place of ‫“( علم المسيح‬the cognizance of Christ”), ms 184, f. 166b, has ‫“( معقول علم المسيح‬the intelligibility of the cognizance of Christ”). The expurgated Syriac text (S1) has ‫ܬܗ‬熏‫ܥܢ‬煟‫ܝ‬狏‫ܡ‬ 焏‫“( ܕܡܫܝܚ‬the knowability of Christ”; Guillaumont, Les six centuries, 136). Following ms 184, f. 166b; ms 177, f. 81a, omits ‫هي وعدم‬. The scribe of ms 177, f. 81a, actually wrote the phrase ‫ وعدم‬at first, but he (or a later hand) subsequently erased it, with the result that there is now a space between ‫ بالخلقة‬and ‫ إدراكه‬in that manuscript. The outlines of the erased letters remain faintly visible in the gap. This marks the end of chapter iv.4 in ms 184 and of chapter iv.3 in the edited text of S1 (Guillaumont, Les six centuries, 136). The content of what follows (‫وارث المسيح … ناظر‬ ‫ )العقل‬repeats almost verbatim chapter iv.3 in both Arabic translations, the only difference being the initial noun (‫ وارث‬instead of ‫( )ميراث‬see also footnote 6 above). The scribe of ms 177, f. 81a, added this part of the chapter vertically in the left margin without a separate number (hence its inclusion here in iv.4). In ms 184, f. 166b, it is labeled separately as chapter iv.5 and included in the final line of main text on the page. ms 184, f. 166b: ‫“( أؤهل‬has qualified”). In place of ‫“( للعارفين‬with respect to the ones who know”), ms 184, f. 167a, has ‫“( للعارف‬with respect to the one who knows”). In place of ‫منها ما يكون‬, ms 184, f. 167a, has ‫منه‬. In ms 177, f. 81a, the object of the preposition is the feminine pronomial suffix (‫ )منها‬and has the noun ‫“( معرفة‬knowledge”) as its antecedent (lit. “from it,” i.e. “part of it; partly”). In ms 184, f. 167a, the object of the preposition is the masculine pronomial suffix (‫ )منه‬and may have the noun ‫“( عارف‬the one who knows”) as its antecedent (lit. “from him”), although in that copy the chapter exhibits inconsistency in the gender and number of pronouns and relative pronouns. In place of ‫للذين يقدروا أن يعرفوا‬, ms 184, f. 167a, has ‫بالذي يمكن أن ينعرفون تظهر‬. Both Arabic copies omit a portion of the full Syriac chapter, probably due to homoteleuton in the original (i.e. the repetition of a repeated phrase over which the translators’ eyes skipped). The entire text of chapter 5 in S1 reads as follows, with the section skipped indicated in red:

焏‫ ܕܢܚ‬爯‫ܥ‬煟̈‫ܝ‬狏‫ ܕܢ‬爯‫ ܕܠ ̈ܡܫܟܚ‬爯‫ ܒܐܝܠܝ‬爯‫ ܕܝ‬煿‫ ܡܢ‬焏‫ ܗܘܝ‬爯‫ܥ‬煟̈‫ܝ‬狏‫ ܕܢ‬爯‫ ܕ̈ܡܫܟܚ‬爯‫ ܒܐܝܠܝ‬煿‫ ܡܢ‬焏‫̈ܘܥ‬煟‫ ܠܝ‬焏狏‫ܥ‬煟‫ܝ‬

“For those who know, knowledge exists in part in those things that can be known and appears in part in those things that cannot be known.”

Book 4

183

4/4–5. [S1 iv.3–4] The cognizance of Christ is in those who are second in creation, and his incomprehensibility is in his Father.19 The heir of Christ is the one who has become worthy to perceive the intellect.20 5/6a. [S1 iv.5a] For those who know (i.e. gnostics), knowledge in part is revealed with respect to the things that can be known.21

19 20

21

This marks the end of chapter iv.4 in ms 184 and of chapter iv.3 in the edited text of S1 (Guillaumont, Les six centuries, 136). The second half of this chapter (“The heir of Christ … to perceive the intellect”) repeats almost verbatim chapter iv.3 in both Arabic translations, the only difference being the initial noun (“heir” instead of “inheritance”). ms 177 and ms 184 both omit a portion of the full Syriac chapter: for more details and commentary, see the corresponding footnote to the Arabic text.

184

Critical Edition and Translation of the Arabic Text

24‫ أما التي تعرف للأطهار‬23‫ ومنها للغير أطهار‬22‫[ من المعرفة ما يعرف للأطهار‬٦ .٤ ١‫ ]س‬.‫ب‬٦\٦ .‫ تدعا‬26‫ للغير طاهر ين معرفة طبيعية ساذجة‬25‫ب[ وأما التي تعرف‬٨١ .١٧٧] ‫هي معرفة روحانية تدعا‬

‫ وكيف الإنسان‬29‫ يعلم صنعته للنشطا‬28‫ هو يقدر‬27‫ الذي وضع الحكمة المملوة إفراز بالكائنات‬.٧ 30.‫بسهولة يكون ناظر هو‬

32.‫ صار معه إذ يتنعم بتصوره‬31‫ الوارث مع المسيح هو الذي بالوحدانية‬.٨

36‫ بصورة الابن‬35‫ معلوم أن الناطقين الذي صاروا‬34‫ هو الوارث وآخره هي الميراث‬33‫ إن كان آخر‬.٩ .‫ وارثيه عند أبيه‬37‫يكونون‬

22 23 24 25 26

27 28 29 30 31 32

33 34

35 36 37

In place of ‫ما يعرف للأطهار‬, ms 184, f. 167a, has ‫تعُ رف الأطهار‬. In place of ‫للغير أطهار‬, ms 184, f. 167a, has ‫الغير طاهر ين‬. ms 184, f. 167a: ‫الأطهار‬. ms 184, f. 167a: ‫“( تعرض‬is disclosed, made visible”). In place of ‫“( معرفة طبيعية ساذجة‬simple, natural knowledge”), ms 184, f. 167a, has ‫معرفة الطبع‬ ‫“( ساذجة‬simply knowledge of nature”). The expurgated Syriac text (S1) has 焏狏‫ ܫܚܝܡ‬焏狏‫ܥ‬煟‫ܝ‬ 焏‫“( ܕܟܝܢ‬simple knowledge of nature”; Guillaumont, Les six centuries, 138). Following ms 184, 167a (cf. S1: 焏‫ܘ̈ܝ‬煿‫ ;ܒ‬Guillaumont, Les six centuries, 138). ms 177, f. 81b, omits the preposition (‫)بـ‬. ms 184, 167a: ‫يقدر أن‬. Read: ‫للنشطاء‬. ms 184, 167a: ‫للحرصا‬. Following ms 184, 167a (cf. S1: 煿‫ܝ‬熟‫ ;ܚ‬Guillaumont, Les six centuries, 138). In place of ‫ناظره‬ (“a perceiver of him”), ms 177, 81b, has ‫“( ناظر هو‬himself a perceiver”). ms 184, 167a: ‫بالوحدية‬. After this chapter, the scribe of ms 177, f. 81b, also records an alternative reading found in another copy of the text: ‫“( نسخة حيث يتنعم معه‬a[nother] copy: since he enjoys [being] with him”). In place of ‫آخر‬, ms 184, 167a, has ‫شيا آً خر‬. In place of ‫“( وآخره هي الميراث‬and the inheritance is another”), ms 184, f. 167a, has ‫وشي آخر‬ ‫“( هي الوارثة‬and the [female] heir is another thing”). In ms 184, the female gendering of ‫ الوارثة‬stands in contrast to the male gendering of the initial noun ‫الوارث‬. ms 184, f. 167a, omits ‫الذي صاروا‬. Following ms 184, f. 167a (cf. S1; Guillaumont, Les six centuries, 138). In place of ‫بصورة الابن‬ (“in the image of the Son”), ms 177, 81b, has ‫“( الصورة والابن هم‬the image and the Son”). ms 184, f. 167a: ‫يكونوا‬.

Book 4

185

6/6b. [S1 iv.6] Part of knowledge is what is known to the pure, and part of it [is what is known] to the impure. Now that which is known to the pure is called spiritual knowledge, but that which is known to the impure is called simple, natural knowledge. 7. The one who has placed “the wisdom that is full of distinctions”38 in existent beings can teach his art to those who are avid, as well as how humankind can become a perceiver of him. 8. The heir with Christ39 is the one who has come to be with him in the Unity, since he enjoys the conceptualization of him. 9. If the heir is one thing and the inheritance is another, it is known that the rational beings who came into existence in the image of the Son are his heirs with respect to his Father.

38 39

Ephesians 3:10. Romans 8:17.

186

Critical Edition and Translation of the Arabic Text

‫ التآور ية الأولة الطبيعية سقطوا و بعضهم من الثانية‬41‫كتب تعليم الظلالة من‬ ُ 40‫ من بعض‬.١٠ 42.‫و بعضهم من معرفة الثالوث المقدس زلوا‬

‫ إن كان بين الطبع الجسداني للطبع الروحاني يعُ رف الله تآور ية هؤلاء الرتبتين تحيي الناطقين‬.١١ 44.‫ قال النبي إنما يعُ رف الله بين حيوانين‬43‫وحسن‬

.‫ البعد من الآلام التي بالإرادة الصالحة من معرفة الله تكون‬45‫ الختان الروحاني‬.١٢

49‫ لا صلاح ولا شر اقتنا‬48‫ وكل ابن طفل‬47‫ والدم هم بنين‬46‫أ[ الذين اشتركوا اللحم‬٨٢ .١٧٧] .١٣ 51.‫ بين الملائكة والشياطين‬50‫بالـكمال حسنا ًهو قول الناس القائلين إن البشر هم وسائط‬ 40 41 42

43 44

45 46 47 48

49 50

51

ms 184, f. 167a, omits ‫من‬. Following ms 184, f. 167a (cf. S1; Guillaumont, Les six centuries, 138). In place of ‫من‬, ms 177, f. 81b, has the phrase ‫منهم ما هم من‬. ms 184, f. 167a: ‫“( زاغوا‬deviated”). The scribe of ms 177, f. 81b, after writing ‫“( زلوا‬slipped”) in the main text, subsequently added the letter ‫( خ‬for ‫خطأ‬, “error”) and then wrote ‫زاغوا‬ as an alternative reading in the margin. S1 has 熏‫ܥ‬犯‫“( ܫ‬slipped, lapsed”; Guillaumont, Les six centuries, 140). ms 184, f. 167a: ‫حسنا‬. Following ms 184, f. 167a (cf. S1; Guillaumont, Les six centuries, 140). In place of ‫إنما يعُ رف الله‬ ‫“( بين حيوانين‬indeed, God is known between two living creatures”), ms 177, f. 81b, has ‫إن الله‬ ‫“( بين القوتين يعرف‬that God is known between the two powers”). In ms 177, above and next to the word ‫القوتين‬, the scribe wrote the letter ‫( خ‬for ‫خطأ‬, “error”) and the phrase ‫لحياتين‬ (read: ‫الحياتين‬, “the two lives”) as a gloss or alternative reading. ms 184, f. 167a: ‫الختان الروحاني هو‬. Following ms 184, f. 167a (cf. S1: 焏犯‫ܒܣ‬, “the flesh”; Guillaumont, Les six centuries, 140). ms 177, f. 81b: ‫“( الجسد‬the body”). Following ms 184, f. 167a (cf. S1; 焏‫ܒܢ̈ܝ‬, “sons”; Guillaumont, Les six centuries, 140). ms 177, f. 82a: ‫“( أولاد‬children, sons”). Following ms 184, f. 167a (cf. S1: ‫ ܕܛܠ‬焏犯‫ ܒ‬爯‫ ܕܝ‬爏‫ܟ‬, “and every son who is young”; Guillaumont, Les six centuries, 140). In place of ‫“( وكل ابن طفل‬and every son who is a small child”), ms 177, f. 82a, has ‫“( كل أبن صغير‬every small son”). Following ms 184, f. 167a. In place of ‫“( لا صلاح ولا شر اقتنا‬has not acquired goodness or evil”), ms 177, f. 82a, has ‫“( شر لا يقنى لا خير‬acquires neither evil nor good”). Following ms 184, f. 167a (cf. S1; Guillaumont, Les six centuries, 140). In place of the final clause, ms 177, f. 82a, has ‫“( حسن هو القول إن الناس هم وسطانية بين الملائكة والشياطين‬Good is the saying that people are intermediary”). In place of ‫والشياطين‬, ms 184, f. 167a, has ‫للشياطين‬.

Book 4

187

10. Some books of the teaching of error have fallen from the first contemplation: some of them [have fallen] from the second [contemplation], and some of them have slipped from the knowledge of the Holy Trinity. 11. If God is known between the bodily nature and the spiritual nature, the contemplation of these two orders gives life to rational beings. It is good that the prophet said that God “is known between two living creatures.”52 12. The spiritual circumcision is the distance from the passions that arises through good will from the knowledge of God. 13. Those who “have participated in the flesh and blood are sons,”53 and every son who is a small child has not acquired goodness or evil completely. It is good when people say that human beings are intermediaries between angels and demons.

52 53

Habakkuk 3:2 (lxx). Hebrews 2:14.

188

Critical Edition and Translation of the Arabic Text

57‫ هكذا العر بون‬56‫ صغير في الجسد‬55‫ب[ جزؤ‬١٦٧ .١٨٤] ‫ هو‬54‫ كما أن العر بون في الأجساد‬.١٤ .‫ الكائنات‬59‫ صغير بمعرفة‬58‫بالمعرفة هو جزؤ‬

‫ تجرى‬62‫ للقامة تلك التي‬61‫ عالم الناس هو عالم الصبيان متى يصلون يتصاعدون‬60‫ إن كان جميع‬.١٥ 63.‫قدام الصديقين أو تجرى قدام الآثمين‬

66.‫ ولا من بعده آخر‬65‫ قدامه آخر‬64‫ الوحيد هو الذي لم يتلد‬.١٦

54 55 56 57 58 59 60 61 62 63 64 65 66

ms 184, f. 167a: ‫“( بالجسد‬by the body”). ms 184, f. 167b: ‫هو جزؤا‬. Note that the scribe of ms 184 mistakenly writes the pronoun ‫هو‬ twice, once at the end of f. 167a and once at the beginning of f. 167b. ms 184, f. 167b, omits ‫في الجسد‬. ms 184, f. 167b: ‫هكذا والعر بون‬. ms 184, f. 167b: ‫جزؤا‬. ms 184, f. 167b: ‫من معرفة‬. Following ms 184, f. 167b; ms 177, f. 82a, omits ‫جميع‬. In place of ‫“( متى يصلون يتصاعدون‬when would they come to the point of ascending”), ms 184, f. 167b, has the following: ‫“( ولا بد أن يبلغون‬it would be necessary to attain”). Following ms 184, f. 167b; ms 177, f. 82a, omits ‫التي‬. In place of ‫“( الآثمين‬the sinful/wicked”), ms 184, f. 167b, has ‫“( المنافقين‬the hypocritical”). ms 184, f. 167b: ‫لم يولد‬. In place of ‫قدامه آخر‬, ms 184, f. 167b, has ‫من قبله أحد‬. In place of ‫ولا من بعده آخر‬, ms 184, f. 167b, has ‫ولا أيضا ًمن بعده أحد‬.

Book 4

189

14. Just as the pledge in the bodies is a small portion of the body, so too the pledge in knowledge is a small portion of the knowledge of existent beings. 15. If all the world of people were the world of children, when would they come to the point of ascending to the stature (of adulthood), which goes before either the righteous or the sinful? 16. The Unique One is he before whom and after whom no one else has been begotten.

190

Critical Edition and Translation of the Arabic Text

.‫ المعرفة‬72‫ عدم‬71‫ نزول‬70‫ يدعا‬69‫ المعرفة والسفلا‬68‫ صعود‬67‫ العلو يدعا‬.١٧

75.‫ للناطقين هو الرب المسيح‬74‫ ومعلم هذه‬73‫ المسحة المعقولة هي معرفة الوحدانية المقدسة‬.١٨

‫ التآور ية‬79‫ وعدد‬78‫ على الطبائع الجسدانية‬77‫ب[ يحل‬٨٢ .١٧٧] 76‫ واحد بالعدد كم هو ينقال‬.١٩ .‫ هو‬80‫الطبيعية الثانية‬

67 68 69

70 71 72 73

74

75 76 77 78 79 80

In place of ‫“( العلو يدعا‬is called ‘the highest’ ”), ms 184, f. 167b, has ‫“( في علو تسما‬is named ‘in the highest’ ”). In place of ‫“( صعود‬ascent”), ms 184, f. 167b, has ‫“( سلم‬ladder”). My reading of ‫ والسفلا‬here represents a reconstruction of the text in light of the expurgated Syriac version (S1), which has 狏‫ܚ‬狏‫“( ܠ‬below”; Guillaumont, Les six centuries, 142). ms 177, f. 82a, has ‫والسفلا والهبوط‬, but the scribe added a small black cross above the word ‫“( السفلا‬below”; “the depths”) and seems to have drawn a horizontal line through the pointing of the letters sīn and fāʾ. There is no correction supplied in the margin, but it is probably the case that ‫“( والهبوط‬and the descent”) was originally meant to serve as an alternative reading or marginal gloss. ms 184, f. 167b, has ‫“( وفي السفل‬below”; “in the depths”). ms 184, f. 167b, omits ‫يدعا‬. In place of ‫“( نزول‬descent”), ms 184, f. 167b: ‫“( حدود‬limits, extents”). In ms 177, f. 82a, the scribe initially omitted the word ‫ عدم‬but then later added it above the line. In place of ‫“( الوحدانية المقدسة‬the Holy Unity”), ms 184, f. 167b, has ‫“( الثالوث المقدس‬the Holy Trinity”). The expurgated Syriac text (S1) has 焏狏‫ܝܫ‬煟‫ ܩ‬焏‫ܬ‬熏‫ܝ‬煟‫“( ܝܚܝ‬holy Unity”; Guillaumont, Les six centuries, 142), but one manuscript (C = London, British Museum, Add. 12 175) has a variant reading, substituting 焏‫ܬ‬熏‫ܝ‬狏‫“( ܬܠܝ‬Trinity”) for 焏‫ܬ‬熏‫ܝ‬煟‫“( ܝܚܝ‬Unity”). Following ms 184, f. 167b (cf. S1: 焏‫ ܕܗܕ‬爯‫ ܕܝ‬焏‫ ;ܡܠܦܢ‬Guillaumont, Les six centuries, 142). In place of ‫“( ومعلم هذه‬the one who teaches this”), ms 177, f. 82a, has ‫“( والمعلم الذي صار‬the one who teaches, who [be]came”). ms 184, f. 167b: ‫هو المسيح الرب‬. In place of ‫“( كم هو ينقال‬is said to be a certain amount”), ms 184, f. 167b, has ‫كمثلما ليس يقال‬ ‫“( إنه‬as it is not said that it”). ms 184, f. 167b: ‫“( يسقط‬falls down”). ms 184, f. 167b: ‫الجسدية‬. ms 184, f. 167b: ‫“( لأن عدد‬for [it is] the number of …”). ms 184, f. 167b: ‫التآور ية الثانية الطبيعية‬.

Book 4

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17. The ascent of knowledge is called “the highest,” and the descent of ignorance is called “below.”81 18. The intelligible anointment is the knowledge of the Holy Unity. The one who teaches this (anointment) to the rational beings is Christ the Lord. 19. One, in number, is said to be a certain amount.82 It descends upon the bodily natures, and it is the number of the second natural contemplation.

81 82

Cf. John 8:23. Or, “One, in number, is said to be how much?”

192

Critical Edition and Translation of the Arabic Text

85.‫ صاروا آخر ين‬84‫ و بعده‬83‫ البكر هو الذي لم يتلد من قبله آخر‬.٢٠

90‫ أو غرض‬89‫ المعرفة العظيمة الوحدية‬88‫ إما علامة‬87‫[ المسحة هي‬٢٢-٢١ .٤ ١‫ ]س‬86.٢٢-٢١\٢١ ‫ الحركات الحيوانية التي‬93‫ لله يقر بون بوساطة الفضيلة‬92‫ وكما أن أمثال الذبائح‬91‫تآور ية الكائنات‬ ‫ النفس‬96‫ انفعالات طبيعيات‬95‫ هكذا والذين للشياطين يذبحون بوساطة الشرور‬94‫للنفس يحرقون‬ .‫يفسدون‬

83 84 85

86

87 88 89 90

91 92 93

94

95 96

In place of ‫لم يتلد من قبله آخر‬, ms 184, f. 167b, has ‫من قبله لم يولد أحد‬. ms 184, f. 167b: ‫و بعده‬. Following ms 184, f. 167b, where the plural noun ‫ أخر ين‬corresponds to 焏‫ ܐܚܪܢ‬in S1 (Guillaumont, Les six centuries, 142). In place of ‫“( صاروا آخر ين‬others have come into existence”) ms 177, f. 82b, has ‫“( كثير ين صاروا‬many have come into existence”). Chapter 21 in ms 177, f. 82b, comprises chapters 21 and 22 in both S1 (Guillaumont, Les six centuries, 144) and ms 184, f. 167b. As a result, the number sequence in ms 177 becomes off by one at this point, in comparison to ms 184. Following ms 184, f. 167b; ms 177, f. 82b, omits ‫هي‬. The noun ‫“( علامة‬sign”) is used to translate the Syriac 焏‫( ܐܬ‬S1; Guillaumont, Les six centuries, 144). Following ms 184, f. 167b. ms 177, f. 82b, has ‫الوحدانية‬. Following ms 184, f. 167b, where the variance in noun usage corresponds more closely to S1 (Guillaumont, Les six centuries, 144): here, ‫“( غرض‬intended meaning”) translates the Syriac 焏‫ܢܝܫ‬. ms 177, f. 82b: ‫“( علامة‬sign”). This marks the end of chapter 21 in both ms 184 and S1. Following ms 184, f. 167b (cf. S1; Guillaumont, Les six centuries, 144). In place of ‫“( الذبائح‬the sacrificial offerings”), ms 177, f. 82b, has ‫“( الذبيحة‬the sacrificial offering”). Following ms 184, f. 167b (cf. S1; Guillaumont, Les six centuries, 144). In place of ‫لله يقر بون‬ ‫“( بوساطة الفضيلة‬they bring [them] forward to God by means of virtue”), ms 177, f. 82b, has ‫“( تقرب لله كالفضيلة‬are brought forward to God in accordance with virtue”). Following ms 184, f. 167b. In place of the phrase ‫“( الحركات الحيوانية التي للنفس يحرقون‬burning the animal movements of the soul”), ms 177, f. 82b, has ‫حركات النفس الحيوانية يحركوا‬ (“moving/motivating the animal movements of the soul”). This variant reading may be based on a scribal error involving a single letter (where ‫ ك‬replaced ‫)ق‬. Following ms 184, f. 167b. In place of ‫بواسطة الشرور‬, ms 177, f. 82b, has ‫بالشرور‬. Following ms 184, f. 167b, where the plural construction corresponds more closely to S1 (Guillaumont, Les six centuries, 144). In place of ‫“( انفعالات طبيعيات‬natural affects”), ms 177, f. 82b, has ‫“( فعل طبيعة‬natural activity”).

Book 4

193

20. The first-born is the one before whom no other has been begotten but after whom others have come into existence. 21/21–22. [S1 iv.21–22] The anointment either signifies great knowledge pertaining to the Unity97 or means the contemplation of existent beings.98 Just as they bring forward semblances of sacrificial offerings to God through virtue, burning the animal movements of the soul, so too those who bring offerings to the demons through evil deeds corrupt the natural activities99 of the soul.

97 98 99

Lit. “the great unified knowledge.” This marks the end of chapter 21 in both ms 184 and S1. Or, perhaps, “affects.”

194

Critical Edition and Translation of the Arabic Text

102‫ لأن الواحد حامل غرض‬101‫ هو موسى وإيليا بملـكوت الله‬100‫[ أ ليس‬٢٣ .٤ ١‫ ]س‬.٢٣\٢٢ 103.‫تآور ية الطبائع والآخر بني البشر القديسين‬

107‫ من بين الأموات‬106ً ‫ قام أولا‬105‫ من بين الأموات هو الذي‬104‫[ البكر الذي‬٢٤ .٤ ١‫ ]س‬.٢٤\٢٣ .‫وهو لابس جسم الروح‬

100

101 102

103 104 105 106 107

Following ms 184, f. 167b, where the negation corresponds to S1 (Guillaumont, Les six centuries, 144). In place of ‫“( أ ليس‬Are [they] not …?”), ms 177, f. 82b, has ‫“( إن كان‬If [they] are …”). In place of ‫“( بملـكوت الله‬in the kingdom of God”), ms 184, f. 167b, has ‫“( في ملـكوت السماء‬in the kingdom of heaven”). Following ms 184, f. 167b (cf. S1; Guillaumont, Les six centuries, 144). In place of ‫لأن الواحد‬ ‫“( حامل غرض‬because one signifies [lit. conveys the intended meaning of]”), ms 177, f. 82b, has ‫“( لأجل أنه حامل علامة واحدة‬on account of the fact that he conveys a single sign [i.e. signifies one thing]”). In place of ‫بني البشر القديسين‬, ms 184, f. 167b: ‫لأناس قديسين‬. ms 184, f. 167b, omits ‫الذي‬. Following ms 184, 167b (cf. S1: ‫ ;ܗܘ ܕ‬Guillaumont, Les six centuries, 144). In place of the phrase ‫هو الذي‬, ms 177, f. 82b, simply has ‫ذاك‬. In place ofً ‫قام أولا‬, ms 184, f. 167b, has ‫أوله قام‬. ms 184, f. 167b, omits ‫من بين الأموات‬.

Book 4

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22/23. [S1 iv.23] Are Moses and Elijah not108 in the kingdom of heaven? For one signifies the contemplation of natures, and the other (signifies) holy persons. 23/24. [S1 iv.24] The “first-born from among the dead”109 is the one who arose first from among the dead. He wears the corporeal substance of the spirit.

108 109

Cf. Matthew 17:1–8; Mark 9:2–8; Luke 9:28–36. Colossians 1:18; Revelation 1:5.

196

Critical Edition and Translation of the Arabic Text

111‫ هو حامل غرض معرفة الروحانية‬110‫[ كما أن النور ينير هياكل القديسين‬٢٥ .٤ ١‫ ]س‬.٢٥\٢٤ 114‫ المعرفة الكاذبة‬113‫ في برابي الأصنام حاملين غرض‬112‫أ[ هكذا السرج الذي يشتغل‬١٦٨ .١٨٤] .‫ من محبة أباطيل هذا العالم‬116‫ والوقيد الثاني‬115‫أ[ والنور الأول يقوت بدهن الحب‬٨٣ .١٧٧]

110

111

112

113 114

115 116

Reading ‫ النور ينير‬for ‫النورانيين‬. My reconstruction of the initial phrase primarily relies on a corrected reading of ms 177, collated in relation to both the expurgated Syriac text (S1) and ms 184. The text of ms 177, f. 82b, begins with ‫“( كما أن النورانيين هياكلها المقدسة‬Just as, when it comes to the luminous ones, their holy temples [bear the sign] …”). The word ‫“( النورانيين‬the luminous ones”) most likely reflects a scribal miscopying of ‫“( النور ينير‬the light illuminates”), where there has been an addition of an extra alif, a transposition of yāʾ and nūn, and a misreading of the final letter rāʾ as a nūn (which in fact lacks a dot in this copy). If this is correct, it would presuppose an earlier copy with ‫كما أن النور ينير هياكلها‬ ‫“( المقدسة‬Just as the light illuminates the holy temples”), which would correspond more closely to the edited text of S1: 焏‫̈ܝܫ‬煟‫ ܩ‬爯‫̈ܝܟܠܝ‬煿‫ ܒ‬犟‫ ܕܕܠ‬焏‫ܗܪ‬熏‫ ܕܢ‬焏‫“( ܐܝܟܢ‬Just as the light that shines in the holy temples …”; Guillaumont, Les, six centuries, 144). For its part, ms 184, f. 167b, has the following phrasing: ‫“( كما أن النور الذي يقيد في هياكل القديسين‬Just as the light that guides in the temples of the holy ones …”). In this copy, the verb ‫“( يقيد‬guides”) may be an orthographic misreading of ‫“( ينير‬illuminates”). The phrase ‫“( هياكل القديسين‬the temple of the holy ones”) also reflects a misreading of the Syriac 焏‫̈ܝܫ‬煟‫ ܩ‬爯‫“( ܗ̈ܝܟܠܝ‬the holy temples”), where 焏‫̈ܝܫ‬煟‫ ܩ‬functions as an adjective modifying the plural noun 爯‫ ܗ̈ܝܟܠܝ‬rather than the second element in a genitive construction. Following ms 184, f. 167b (cf. S1: 焏狏‫ ܪܘܚܢܝ‬焏狏‫ܥ‬煟‫ ܕܝ‬爏‫ ܫܩܝ‬焏‫ܢܝܫ‬, “signifies spiritual knowledge”; Guillaumont, Les six centuries, 144–146). In place of ‫“( هو حامل غرض معرفة الروحانية‬signifies [lit. conveys the intended meaning of] the knowledge of what is spiritual”) ms 177, f. 82b, has the following: ‫“( حاملة علامة التآور ية الروحانية‬signifies [lit. conveys the sign of] spiritual contemplation …”). In place of ‫“( السرج الذي يشتغل‬the lamps that blaze”), ms 184, f. 168a, has ‫والسرج التي تقيد‬ (“the lamps that guide”). Once again, the verb ‫“( تقيد‬guide”) may represent a misreading of ‫“( ينير‬illuminate”): see the preceding footnote. Following ms 184, f. 168a (S1: 焏‫ ;ܢܝܫ‬Guillaumont, Les six centuries, 146). ms 177, f. 82b: ‫علامة‬. Following ms 184, f. 168a (S1: 焏狏‫ ܕ ܓܠ‬焏狏‫ܥ‬煟‫ ;ܕܝ‬Guillaumont, Les six centuries, 146). In place of ‫“( المعرفة الكاذبة‬false knowledge”), ms 177, f. 82b, has ‫“( معرفة الـكذب‬the knowledge of falsehood”). ms 184, f. 168a: ‫“( لأن النور الأول يغتذى بز يت الحب والثاني يشتغل‬For the first light is fed by the oil of love …”). In place of ‫“( والوقيد الثاني‬and the second flame [is fed] …”), ms 184, f. 168a, has ‫والثاني يشتغل‬ (“and the second [light] blazes …”).

Book 4

197

24/25. [S1 iv.25] Just as the light illuminates the holy temples, it signifies the knowledge of what is spiritual. Likewise, the lamps that blaze in the sanctuaries of the idols signify false knowledge. The first light is fed by the oil of love, and the second flame (is fed) by love of this world’s vanities.

198

Critical Edition and Translation of the Arabic Text

‫ باليوم الذي قبل هذا يحـترق الذي كان‬118‫ يكمل‬117‫أ[ إن كان المسيح في اليوم‬٢٦ .٤ ١‫ ]س‬.٢٦\٢٥ .‫يضم الحطب في البر ية‬

‫ب[ معلوم أن هذا نهار اليوم علامة الجمعة هو الذي في الساعة الحادية عشر فيها‬٢٦ .٤ ١‫ ]س‬.٢٧\٢٦ 119.‫الشعوب دعيوا من مخلصنا للحياة‬

‫ ابن‬122‫ شهادة للمعتمد أنه‬121‫ على الأردن ليوحنا المعمد ظهرت‬120‫[ شبه الحمامة‬٢٧ .٤ ١‫ ]س‬.٢٨\٢٧ .‫العلي‬

125‫ من الفضائل الطاهرة‬124‫ النفس الناطقة التي‬123‫[ فطير الروح هو استقامة‬٢٨ .٤ ١‫ ]س‬.٢٩\٢٨ 126.‫ومن معرفة الحق تنقام‬

117 118 119

120 121

122

123 124 125 126

Cf. S1: 焏‫ܝ‬狏‫ ܬܠܝ‬焏‫ܡ‬熏‫“( ܒܝ‬on the third day”; Guillaumont, Les six centuries, 146). ms 184, f. 168a: ‫تكمل‬. In the expurgated Syriac version (S1; Guillaumont, Les six centuries, 146), chapters 25/26 and 26/27 were part of the same conditional sentence [S1 iv.26], in which the former, en toto, functioned as the protasis (the “if”-clause) and the latter functioned as the apodosis (the “then”-clause). ms 184, f. 168a: ‫“( شبه الحمامة التي‬The likeness of the dove that …”). Following ms 184, f. 168a (cf. S1; Guillaumont, Les six centuries, 146). In place of ‫ظهرت‬ ‫“( على الأردن للمعمد‬appeared over the Jordan to the Baptist”), ms 177, f. 83a, has ‫على الأردن‬ ‫“( ليوحنا المعمد ظهرت‬appeared over the Jordan to John the Baptist”). Neither S1 nor ms 184 includes a mention of John as the Baptist’s name. In place of ‫“( شهادة للمعتمد أنه‬as a testimony to the one who was baptized, that he …”), ms 184, f. 168a, has the following: ‫“( هي لتشهد على أن المعتمد هو‬is [meant] to testify that the one who was baptized was …”). ms 184, f. 168a: ‫تقانة‬. Following ms 184, f. 168a. ms 177, f. 83a: ‫الذي‬. ms 184, f. 168a: ‫“( الظاهرة‬visible, manifest”). S1: 焏狏‫“( ܕܟ̈ܝ‬pure”; Guillaumont, Les six centuries, 146). Following ms 184, f. 168a (cf. S1: 焏‫ܩܝܡ‬狏‫ܡ‬, “consists [of]”; Guillaumont, Les six centuries, 146). In place of ‫“( تنقام‬is constituted by, consists of”), ms 177, f. 83a, has ‫“( تنقا‬is purified”).

Book 4

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25/26. [S1 iv.26a] If today127 Christ is finished,128 (then) on the previous day, the one who was collecting firewood in the desert was burned.129 26/27. [S1 iv.26b] It is known that this daytime of the day signifies Friday: it is when, “during the eleventh hour,”130 the peoples have been called to life by our Savior. 27/28. [S1 iv.27] The likeness of the dove appeared over the Jordan to the Baptist as a testimony to the one who was baptized, that he is the Son of the Most High.131 28/29. [S1 iv.28] The unleavened bread132 of the Spirit is the integrity of the rational soul, which is constituted by pure virtues and the knowledge of the truth.

127 128

129 130 131 132

S1: “on the third day” (焏‫ܝ‬狏‫ ܬܠܝ‬焏‫ܡ‬熏‫ ;ܒܝ‬Guillaumont, Les six centuries, 146). In the expurgated Syriac text, this verbal clause may have been an allusion to the story of Jesus finishing his work on the third day in Luke 13:32. In the Arabic, without the reference to the third day, it could also have evoked his teaching regarding baptism in Luke 12:50 or his words on the cross in John 19:30. Numbers 15:32–36. Matthew 20:6. Cf. John 1:32–34. Cf. Ezekiel 29:2.

200

Critical Edition and Translation of the Arabic Text

‫ لم يكون ليل في وجه‬134‫ من وجه الشمس‬133‫[ كما أنه إذ ارتفعت الأرض‬٢٩ .٤ ١‫ ]س‬.٣٠\٢٩ 137.‫ لم يعود يبقا عدم معرفة‬136‫ هكذا إذا ارتفع من الوسط رخاوة الناطقين‬135‫الرقيع‬

141‫ يخزون الآن‬140‫ معرفة روحانية الذي هي به‬139‫ غنا الله المزمع هو‬138‫[ إن كان‬٣٠ .٤ ١‫ ]س‬.٣١\٣٠ .‫ ملـكوت السماء‬143‫ والبطن يحدون‬142‫ب[ الذين بالحنك‬٨٣ .١٧٧]

133

134

135 136

137 138 139

Following ms 184, f. 168a (cf. S1; Guillaumont, Les six centuries, 146). In place of ‫كما أنه إذ‬ ‫“( ارتفعت الأرض‬Just as when the earth is raised up”), ms 177, f. 83a, has ‫كما أن الأرض ترتفع‬ (“Just as the earth is raised up”). ms 184, f. 168a: ‫السماء‬. The reading of ‫“( الشمس‬the sun”) in ms 177, f. 83a, corresponds to the edited text of S1 (焏‫ ;ܫܡܫ‬Guillaumont, Les six centuries, 146), but two Syriac manuscripts (B and D) have 焏‫“( ܫܡܝ‬heaven”) added in the margins. This variant reading is based on a misreading of a single letter. The latter Syriac manuscript (D = London, British Library [formerly British Museum], Add. 14578) came from the Dayr al-Suryān collection. Following ms 184, f. 168a (cf. S1; Guillaumont, Les six centuries, 146–148). In place of ‫لم يكون‬ ‫ليل في وجه الرقيع‬, ms 177, f. 83a, has ‫الليل لا يكون وجه للرقيع‬. In place of ‫“( رخاوة الناطقين‬the laxity of rational beings”), ms 184, f. 168a, has ‫انحلال الآلام‬ (“the dissolution of the passions”). S1: ‫ ܕܡܠ̈ܝܠ‬焏‫ܬ‬熏‫“( ܪܦܝ‬the laxity of rational beings”; Guillaumont, Les six centuries, 148). Following ms 184, f. 168a, where the syntax corresponds more closely to S1 (Guillaumont, Les six centuries, 148). In place of ‫لم يعود يبقا عدم معرفة‬, ms 177, f. 83a, has ‫لا يعود عدم المعرفة‬. Following ms 184, f. 168a (cf. S1; Guillaumont, Les six centuries, 148). ms 177, f. 83a: ‫( كنا‬sic). Following ms 184, f. 168a (cf. S1; Guillaumont, Les six centuries, 148). In place of ‫غنا الله المزمع‬

‫[“( هو‬If] the wealth of God which is to come is …”), ms 177, f. 83a, has ‫[“( غنا الله هو المزمع‬If] 140 141

142 143

the wealth of God is to come …”). ms 184, f. 168a: ‫التي هي فيه‬. Following ms 184, f. 168a, where the verb ‫ يخزون‬corresponds more closely to S1 (‫ܬܘܢ‬煿‫ܢܒ‬, “are disgraced”; Guillaumont, Les six centuries, 148). In place of ‫“( يخزون الآن‬are now disgraced”), ms 177, f. 83a, has the phrase ‫“( يخزون و يفتضحون‬are disgraced and dishonored”). In place of ‫“( بالحنك‬to/in the palate”), ms 184, f. 168a: ‫“( بالمذاقة‬to/in the taste”). ms 184, f. 168a: ‫يحدون أنها‬.

Book 4

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29/30. [S1 iv.29] Just as when the earth is raised up before the face of the sun, night does not exist over the face of the firmament, so too when it is raised up from amidst the laxity of rational beings, ignorance no longer exists. 30/31. [S1 iv.30] If the “wealth of God,” which is to come, is the spiritual “knowledge” that is in him,144 those who limit the kingdom of heaven to the palate and the belly are now disgraced.145

144 145

Romans 11:33. In Arabic, this chapter is structured around a rhyme scheme involving the verbs “limit” (‫ = يحدون‬yaḥiddūna) and “are disgraced” (‫ = يخزون‬yakhzūna).

202

Critical Edition and Translation of the Arabic Text

‫ كذلك الذي هو متضع أكثر‬146‫[ كما أن الـكوكب المستتر برفيقه هو أعلا منه‬٣١ .٤ ١‫ ]س‬.٣٢\٣١ .‫ من رفيقه‬149‫ يوجد أرفع‬148‫ بإفراز بالعالم العتيد‬147‫من رفيقه‬

.‫[ قضبة الـكبد هو الفكرة الأولة الذي بالشهوة من النفس تكون‬٣٢ .٤ ١‫ ]س‬.٣٣\٣٢

‫ والذين هم أز يد من‬150‫[ الذين هم بغير رحمة الشياطين العادمين الرحمة يقبلون‬٣٣ .٤ ١‫ ]س‬.٣٤\٣٣ ‫ الذين‬154‫ ضلوا‬153‫ من هؤلاء يقبلون وإن كان هذا هكذا هو‬152‫ شياطين أشر‬151‫هؤلاء بعدم الرحمة‬ .‫ من كل الشياطين يقبلوهم‬157‫ شياطين أشر‬156‫ب[ أنفسهم لأن‬١٦٨ .١٨٤] 155‫يقتلون‬

146

147

148 149 150

151 152 153 154 155 156 157

Following ms 184, f. 168a. In place of ‫“( كما أن الـكوكب المستتر برفيقه هو أعلا منه‬Just as the star/planet that is hidden by its counterpart is higher than it”), ms 177, f. 83b, has ‫كما أن‬ ‫“( الـكوكب بمقارنة رفيقه يخفا‬Just as the star is hidden in comparison with its counterpart”). Above the phrase ‫“( بمقارنة‬in comparison/association with”) the scribe of ms 177 also wrote ‫( بضل‬read: ‫بظل‬, “in the shadow of”), as an alternative reading or gloss. The expurgated Syriac text (S1) has 煿‫ ܗܘ ܡܢ‬營‫ ܥܠ‬焏‫ܟܣ‬狏‫ܗ ܡ‬犯‫ ܕܚܒ‬焏‫ ܿܗܘ ܕܒܓܢܝ‬焏‫ܟܒ‬熏‫ ܕܟ‬焏‫“( ܐܝܟܢ‬Just as the star that is hidden in the shelter of its counterpart is higher than it”; Guillaumont, Les six centuries, 148). Following ms 184, f. 168a (cf. S1; Guillaumont, Les six centuries, 148). In place of ‫كذلك الذي‬ ‫“( هو متضع أكثر من رفيقه‬so too the one who is humbler than his counterpart”), ms 177, f. 83b, has ‫“( هكذا الزائد الاتضاع على رفيقه منه‬so too the one that has more humility than his counterpart”). In ms 177, the phrase ‫ منه‬is written in a space originally occupied by two words that were subsequently scratched away, papered over, or otherwise obscured and thus no longer are legible. Following ms 184, f. 168a. In place of ‫بإفراز بالعالم العتيد‬, ms 177, f. 83b, has ‫بالإفراز في العالم‬ ‫المزمع‬. Following ms 184, f. 168a. ms 177, f. 83b: ‫“( أعلا‬higher”). In place of ‫“( الذين هم بغير رحمة الشياطين العادمين الرحمة يقبلون‬Demons devoid of mercy will receive those who are without mercy”), ms 184, f. 168a, has ‫الذين بلا رحمة هم شياطين أشر من‬ ‫“( هؤلاء يقبلون‬Those who are without mercy receive demons more evil than they are”). In place of ‫“( هم أز يد من هؤلاء بعدم الرحمة‬are more devoid of mercy than the latter”), ms 184, f. 168a, has ‫“( أكثر فيهم بقلة الرحمة‬have less mercy”). Following ms 184, f. 168a. ms 177, f. 83b: ‫( الشر‬sic). In place of ‫وإن كان هذا هكذا هو‬, ms 184, f. 168a: ‫فإن هذا هو هكذا‬. ms 184, f. 168a: ‫( ظلوا‬sic). In place of ‫الذين يقتلون‬, ms 184, f. 168a, has ‫قاتلين‬. ms 184, f. 168b: ‫بأن‬. Following ms 184, f. 168b. ms 177, f. 83b: ‫( الشر‬sic).

Book 4

203

31/32. [S1 iv.31] Just as the star hidden by its counterpart is higher than it, so too the one who is humbler than his counterpart in discernment becomes more exalted than his counterpart in the world to come. 32/33. [S1 iv.32] The “inner part of the liver”158 is the first thought, that which comes into existence by desire from the soul. 33/34. [S1 iv.33] Demons devoid of mercy will receive those who are without mercy, but demons more evil than the former will receive those who are more devoid of mercy than the latter. Now, if this is the case, those who kill themselves have lost their way, for demons more evil than all (other) demons will receive them.

158

Exodus 29:13.

204

Critical Edition and Translation of the Arabic Text

162‫ الذي يقع فيه‬161‫ يفلت من الحبس‬160‫ ليس يقدر أحد‬159‫[ في العالم المزمع‬٣٤ .٤ ١‫ ]س‬.٣٥\٣٤ ‫ عليك الذي هو المكافاة عن الزلة‬164‫ تخرج من هناك حتى تعطى الفلس الآخر‬163‫لأن مكتوب لا‬ 165.‫النزرة‬

‫أ[ إن كان موهبة الألسن هي موهبة الروح القدس معلوم أن‬٨٤ .١٧٧] [٣٥ .٤ ١‫ ]س‬.٣٦\٣٥ ‫ يعرف‬168‫ ولا شيطان واحد‬167‫ لأن الشياطين بالألسن ما يتكلمون‬166‫الشياطين معزولين من هذه‬ .‫ في العالم‬171‫ بلسان لسان لأنهم قدماء‬170‫ الألسن بل إنما يتدر بون تدر يب‬169‫كل‬

173.‫ من الشر للذهن تعرض‬172‫[ الشحم المعقول هو الكثافة التي تكون‬٣٦ .٤ ١‫ ]س‬.٣٧\٣٦

159 160 161 162

163 164 165

166

167

168

169 170

171 172 173

ms 184, f. 168b: ‫العتيد‬. ms 184, f. 168b: ‫ليس أحد يقدر‬. ms 184, f. 168b: ‫السجن‬. Following ms 184, f. 168b, where ‫ يقع‬corresponds to the verb in S1 (爏‫ܢܦ‬, “has fallen”; Guillaumont, Les six centuries, 150). In place of ‫“( الذي يقع فيه‬into which he falls”), ms 177, f. 83b, has ‫“( الذي به يحبس‬in which he has been imprisoned”). In place of ‫لا‬, ms 184, f. 168b, has ‫أيك ليس‬. In place of ‫الفلس الآخر‬, ms 184, f. 168b: ‫آخر فلس‬. Following ms 184, f. 168b (cf. S1: 焏‫ܪ‬熏‫ ܙܥ‬焏‫ܨܪ‬熏‫ ܕܒ‬焏‫ܪܥܢ‬熏‫ ;ܦ‬Guillaumont, Les six centuries, 150). In place of the phrase ‫“( المكافاة عن الزلة النزرة‬recompense for the most trivial lapse”), ms 177, f. 83b, simply has ‫“( الزلة الصغيرة‬the small lapse”). In place of ‫“( أن الشياطين معزولين من هذه‬that the demons are deprived of this”), ms 184, f. 168b, has the following phrasing: ‫“( أن الشياطين من هذه عادمين‬that the demons are lacking in this”). In place of ‫“( لأن الشياطين بالألسن ما يتكلمون‬for the demons do not speak in tongues”), ms 184, f. 168b, has ‫“( لأنهم ليس ينطقون باللغات‬for the demons are not articulate in languages”). Following ms 184, f. 168b (cf. S1: 焏‫ ܫܐܕ‬煟‫ ;ܘܐܦܠ ܚ‬Guillaumont, Les six centuries, 150). In place of ‫“( ولا شيطان واحد‬not a single demon”), ms 177, f. 84a, has the following: ‫ولا واحد من‬ ‫“( الشياطين‬none of the demons”). ms 184, f. 168b: ‫جميع‬. Following ms 184, f. 168b (cf. S1: 爯‫ܕܪܫܝ‬狏‫ ܡ‬爯‫ ܕܝ‬熏‫ܕܪܫ‬狏‫ܡ‬, “but they receive training”; Guillaumont, Les six centuries, 150). In place of the phrase ‫“( بل إنما يتدر بون تدر يب‬but they receive training”), ms 177, f. 84a, has ‫“( ولـكن يتدرجون‬but they advance in steps”). ms 184, f. 168b: ‫قديمين‬. In place of ‫الكثافة التي تكون‬, ms 184, f. 168b, has ‫الغلظ الذي‬. In place of ‫“( للذهن تعرض‬comes upon the mind”), ms 184, f. 168b, has ‫“( تعر ّض للعقل‬has resisted the intellect”).

Book 4

205

34/35. [S1 iv.34] In the world to come, no one can escape the prison into which he falls, for it is written, “You will not leave there until you give the last small coin you have, which is recompense for the most trivial lapse.”174 35/36. [S1 iv.35] If the gift of tongues is the gift of the Holy Spirit, it is known that the demons are deprived of this (gift), for the demons do not speak in tongues, and not a single demon knows all the tongues, but rather they (must) receive training in each tongue, for they are ancient in the world. 36/37. [S1 iv.36] The intelligible “fat”175 is the thickness that comes upon the mind as a result of evil.

174 175

Matthew 5:26; Luke 12:59. Exodus 29:13.

206

Critical Edition and Translation of the Arabic Text

‫ نسمتهم داخلهم‬178‫ من خارج ومنهم‬177‫ يجبذن النسمة‬176‫[ من الحيوان‬٣٧ .٤ ١‫ ]س‬.٣٩-٣٨\٣٧ .‫ من داخلهم في الماء‬182‫ وهؤلاء الذين‬181‫ في الجو يسكنوا‬180‫ والذين من خارج يجذبون‬179‫ستتحرك‬

184‫ ولا يؤتمن لرئاسة‬183‫[ في العالم المزمع إنسان غضوب ما يحصا مع الملائكة‬٣٨ .٤ ١‫ ]س‬.٤٠\٣٨ 185.‫لأجل أن الغضبية غر يبة هي لتدبير الملائكة‬

‫ أن في هذا‬188‫ الله غناه للناطقين معلوم‬187‫ يؤرى‬186‫[ إن كان في العالم المزمع‬٣٩ .٤ ١‫ ]س‬.٤١\٣٩ 189.‫العالم هم آخدين منه جزؤ‬

176 177

178 179 180 181 182 183

184 185

186 187 188 189

In place of ‫من الحيوان‬, ms 184, f. 168b, has ‫بعض الحيوان‬. ̈ Following ms 184, f. 168b (reading ‫ يجبذون‬for ‫( )يجبذن‬cf. S1: 爯‫ܦ‬狏‫… ܢ‬焏狏‫ܢܫܡ‬, “draw breath”; Guillaumont, Les six centuries, 152). In place of ‫“( يجبذن النسمة‬draw breath”), ms 177, f. 84a, has ‫“( يستنشقون الحياة‬sniff/inhale life”), but above the word ‫“( الحياة‬life”) the scribe later added ‫“( النسيم‬breath”) as an alternative reading. ms 184, f. 168b: ‫و بعضهن‬. In place of ‫داخلهم ستتحرك‬, ms 184, f. 168b, has ‫جواهم تتحرك‬. This marks the end of chapter iv.38 in ms 184. Following ms 184, f. 168b (cf. S1; Guillaumont, Les six centuries, 152). In place of ‫يجذبون‬ (“draw breath”), ms 177, f. 84a, has ‫“( يستنشقون‬sniff/inhale”). Following ms 184, f. 168b (cf. S1; Guillaumont, Les six centuries, 152). In place of ‫في الجو يسكنوا‬ (“live in the air”), ms 177, f. 84a, has ‫“( الفضاء يسكنون‬live in the sky/space”). In place of ‫وهؤلاء الذين‬, ms 184, f. 168b, simply has ‫والذين‬. In place of ‫“( في العالم المزمع إنسان غضوب ما يحصا مع الملائكة‬An angry person is not counted with the angels in the world to come”), ms 184, f. 168b, has ‫الإنسان الغضوب مع الملائكة ليس‬ ‫“( ينعد في العالم العتيد‬The angry person is not considered [to be] with the angels in the world to come”). ms 184, f. 168b, omits the preposition ‫لـ‬. In place of ‫“( لأجل أن الغضبية غر يبة هي لتدبير الملائكة‬because anger is alien to the comportment of the angels”), ms 184, f. 168b, has ‫“( لأن الغضبية هي غر يبة لسيرة الملائكة‬because anger is alien to the angels’ way of life”). ms 184, f. 168b: ‫العتيد‬. ms 184, f. 168b: ‫“( يظهر‬reveals”). ms 184, f. 168b: ‫فمعلوم‬. In place of ‫“( هم آخدين منه جزؤ‬they grasp [only] part of it”), ms 184, f. 168b, has ‫جزوا ًمنه هم‬ ‫“( ضابطين‬they apprehend [only] part of it”).

Book 4

207

37/38–39. [S1 iv.37] Some animals draw breath from outside. The breath of some others will move inside them. Those that draw breath from outside live in the air, and those that (draw breath) inside them live in the water. 38/40. [S1 iv.38] An angry person is not counted with the angels in the world to come, nor is he entrusted with leadership, because anger is alien to the comportment of the angels. 39/41 [S1 iv.39] If in the world to come God shows his riches190 to rational beings, it is known that in this world they grasp (only) part of it.

190

Lit. “wealth.”

208

Critical Edition and Translation of the Arabic Text

‫ للعقل لتآور ية العمل‬191‫[ مفتاح ملـكوت السماء هو موهبة الروح الذي يعلن‬٤٠ .٤ ١‫ ]س‬.٤٢\٤٠ 194.‫ والكلام على اللاهوت‬193‫ ولفهم الطبائع‬192‫الروحاني‬

‫ و بمجيئه‬196‫ ظهر للناس بأشباه مفروزة‬195‫ب[ المسيح من قبل مجيئه‬٨٤ .١٧٧] [٤١ .٤ ١‫ ]س‬.٤٣\٤١ .‫ ظهر لهم‬198‫ أجسادهم‬197‫بحقيقة‬

191

192

193 194 195 196

197 198

In place of ‫الذي‬, ms 184, f. 168b, has ‫تلك التي‬. While the scribe of ms 177 took ‫“( الروح‬Spirit”) to be the (masculine) antecedent of the relative pronoun ‫الذي‬, the scribe of ms 184 took ‫“( موهبة‬gift”) to be the (feminine) antecedent of the demonstrative and relative pronouns ‫تلك التي‬. This divergence may be explained by the ambiguity of the phrasing in S1 (Guillaumont, Les six centuries, 154), where either 焏狏‫ܗܒ‬熏‫“( ܡ‬gift”) or ‫“( ܪܘܚ‬Spirit”) could be taken as the feminine antecedent of the relative construction ‫݁ܗܝ ܕ‬ In place of ‫“( يعلن للعقل لتآور ية العمل الروحاني‬reveals to the intellect the contemplation of spiritual practice”), ms 184, f. 168b, has ‫“( يظهر للعقل الروحاني‬makes visible to the spiritual intellect”), omitting the phrase ‫لتآور ية العمل‬. As a result, in ms 184, the adjective ‫الروحاني‬ modifies the noun ‫ للعقل‬instead of ‫العمل‬. In place of ‫ولفهم الطبائع‬, ms 184, f. 168b, has ‫وعلى الفهم بالطبائع‬. In place of ‫والكلام على اللاهوت‬, ms 184, f. 168b, has ‫وعلى الكلام باللاهوت‬. In both manuscripts, this word is written as ‫مجيه‬. Following ms 184, f. 168b (cf. S1; Guillaumont, Les six centuries, 154). In place of ‫ظهر للناس‬ ‫“( بأشباه مفروزة‬appeared to people in different/distinct likenesses”), ms 177, 84b, has ‫بأشباه‬ ‫“( الإفرازات ظهر‬appeared in likenesses of distinctions”). ms 184, f. 168b: ‫بحقانية‬. ms 184, f. 168b: ‫“( جسدهم‬their body”).

Book 4

209

40/42. [S1 iv.40] The “key to the kingdom of heaven”199 is the gift of the Spirit, which reveals to the intellect the contemplation of spiritual practice, the intellection of natures, and the discourse regarding divinity. 41/43. [S1 iv.41] Christ, before his coming, appeared to people in distinct likenesses, but in his coming he appeared to them in the reality of their bodies.

199

Matthew 16:19.

210

Critical Edition and Translation of the Arabic Text

‫ تآور ية‬201‫أ[ سيدنا ببشارته‬١٦٩ .١٨٤] ‫ مائة ضعف التي أوعد‬200‫أ[ بمجازاة‬٤٢ .٤ ١‫ ]س‬.٤٥-٤٤\٤٣-٤٢ ‫ أن‬204‫ هذه هي حياة الأبد‬203‫كتب‬ ُ ‫ كما‬202‫الكائنات هي حياة الأبد هي تآور ية الثالوث المقدس‬ .‫ يسوع المسيح‬206‫ وحدك والذي أرسلته‬205‫يعرفونك أنك انت إله الحق‬

‫ عليه هي‬208‫ إلى السماء والرب مستند‬207‫[ السلم الذي ظهر ليعقوب رأسه يصل‬٤٣ .٤ ١‫ ]س‬.٤٦\٤٤ 210.‫ التآور يتين صعود الطهارة وفضيلة المعرفة‬209‫علامة‬

200 201

202

203 204 205 206 207 208 209 210

Following ms 184, f. 168b (cf. S1; Guillaumont, Les six centuries, 154). In place of ‫“( مكافاة‬recompense”), ms 177, f. 84b has ‫“( بمجازاة‬repayment”). Following ms 184, ff. 168b–169a (cf. S1; Guillaumont, Les six centuries, 154). In place of ‫التي‬ ‫[“( أوعد سيدنا ببشارته‬The recompense …] that our Lord promised in his gospel”), ms 177, f. 84b, has ‫“( أوعد ر بنا في بشارته‬our Lord promised in his gospel [the repayment …]”). This marks the end of chapter 42 in ms 177. In ms 177, f. 84b, ‫ ر بنا‬functions as the main subject governing the verb ‫ أوعد‬in an independent clause. By contrast, in ms 184, ‫ سيدنا‬is the subject within a dependent relative clause modifying the noun ‫مكافاة‬, which functions as the subject of a nominal sentence whose predicate is the noun ‫تآور ية‬. This marks the end of chapter 44 in ms 184, f. 169a. My reading here continues to follow ms 184, f. 169a. In place of ‫[“( تآور ية الكائنات وحياة الأبد هي تآور ية الثالوث المقدس‬The recompense …] is the contemplation of existent beings. The life of eternity is the contemplation of the Holy Trinity.”), ms 177, f. 84b, has ‫تآور ية الكائنات هي حياة الأبد تآور ية الثالوث المقدس‬ (“The contemplation of existent beings is the life of eternity. As for the contemplation of the Holy Trinity …”). Following ms 177, f. 84b; ms 184, f. 169a: ‫كتب إن‬ ُ ‫كما‬. Following ms 177, f. 84b; ms 184, f. 169a, omits ‫الأبد‬. Following ms 177, f. 84b. In place of ‫إله الحق‬, ms 184, f. 169a, has ‫الله‬. Following ms 177, f. 84b. In place of ‫والذي أرسلته‬, ms 184, f. 169a: ‫ومن أرسلت‬. ms 184, f. 169a: ‫يبلغ‬. ms 184, f. 169a: ‫متكئ‬. In place of ‫“( هي علامة‬signifies”; lit. “is the sign of”), ms 184, f. 169a, has ‫“( فيه غرض‬means”; lit. “has the intended meaning of”). In place of ‫“( التآور يتين صعود الطهارة وفضيلة المعرفة‬the two contemplations: the ascension to purity and the virtue of knowledge”), ms 184, f. 169a, has ‫تآور ية الروح والصعود للذكاوة‬ ‫“( وفضيلة المعرفة فيه‬the contemplation of the Spirit, the ascension to intelligence, and the virtue of knowledge in him [i.e. the Spirit]”).

Book 4

211

42–43/44–45 [S1 iv.42] The recompense of a “hundredfold”211 that our Lord promised in his gospel212 is the contemplation of existent beings. “The life of eternity”213 is the contemplation of the Holy Trinity,214 just as it has been written, “This is the life of eternity, that they may know that you alone are the God of Truth, along with the one whom you sent, Jesus Christ.”215 44/46. [S1 iv.43] The ladder that appeared to Jacob, whose top reaches heaven, and on which the Lord reclines, signifies the two contemplations: the ascension to purity and the virtue of knowledge.

211 212 213 214 215

Matthew 19:29. This marks the end of chapter 42 in ms 177, f. 84b, where this initial clause is an independent sentence. John 17:3. This marks the end of chapter 44 in ms 184, f. 169a. John 17:3.

212

Critical Edition and Translation of the Arabic Text

219.‫ حدود الطبع‬218‫ تتجاوز‬217‫ النفس الناطقة تلك التي ما‬216‫[ السبت هي هدوء‬٤٤ .٤ ١‫ ]س‬.٤٧\٤٥

‫ لهم وهم يعلمون أن كل الذبائح‬221‫[ القوات المقدسة هم طاردين للذين يذبحوا‬٤٥ .٤ ١‫ ]س‬220.٤٨\٤٦ .‫ بجدعون ولمنوح‬222‫للرب تتقر ّب مثلما قيل‬

224‫ والإزار الذي ظهر‬223‫[ الأر بعة أطراف يعرفون علامة الأر بع عناصر‬٤٦ .٤ ١‫ ]س‬.٤٩\٤٧ 229.‫ من سائر الأجناس هم طقوس البشر‬228‫ الذي‬227‫ هذا العالم والحيوان‬226‫ كثافة‬225‫علامة‬

216 217

218 219

220

221 222

223 224 225 226 227 228 229

The orthography in both Arabic manuscripts is ‫هدو‬. In place of ‫“( تلك التي ما‬which does not”), ms 184, f. 169a, has ‫“( المتكونة فيها أن‬in which it was created to”), where the negation is omitted. The expurgated Syriac text (S1) has: 煿݁‫ ܒ‬焏‫ܕܡܟܢ‬ ‫“( ܕܠ‬in which it was created not to”; Guillaumont, Les six centuries, 154). Following ms 184, f. 169a; the orthography of this verb in ms 177, f. 84b, omits the dot over the final letter (‫)تتجاور‬. Following ms 184, f. 169a, where the singular form of the noun corresponds to S1 (焏‫ܟܝܢ‬, “nature”; Guillaumont, Les six centuries, 154). ms 177, f. 84b, has the plural form ‫الطبائع‬ (“natures”). In ms 184, 169a, this chapter is written in red ink vertically in the left margin. The scribe has indicated its place in sequence by drawing an arcing line from the end of the previous chapter in the main text toward the marginal addition. ms 184, 169a: ‫يذبحو‬. Both Arabic manuscripts have ‫“( قبل‬was accepted [by]”), but this is the result of the loss of a dot in the transmission of the verb ‫“( قيل‬was said [about]”). The expurgated Syriac text (S1) has 犯‫“( ܐܬܐܡ‬was said [about]”; Guillaumont, Les six centuries, 156). ms 184, f. 169a: ‫“( الأر بعة أطراف المر بوطة هي إشارة للأر بع عناصر‬The four corners that are tied up are an indication of the four elements”). In place of ‫“( والإزار الذي ظهر‬The cloth that has appeared”), ms 184, f. 169a, has ‫والإزار‬ ‫“( الظاهر‬The visible cloth”). In place of ‫“( علامة‬signifies”; lit. “[is] a sign of”), ms 184, f. 169a, has ‫“( هو غرض‬means”; lit. “[conveys] the meaning of”). ms 184, f. 169a: ‫غلظ‬. ms 184, f. 169a: ‫“( الوحوش‬beasts”). ms 184, f. 169a: ‫التي‬. In place of ‫“( هم طقوس البشر‬are the ranks of human beings”) ms 184, f. 169a, has ‫هو غرض‬ ‫“( ترتيب الناس‬mean the order[ing] of people”). In ms 184, the word ‫ غرض‬lacks pointing, appearing as ‫عرص‬.

Book 4

213

45/47. [S1 iv.44] The Sabbath is the tranquility of the rational soul, which does not transgress the limits of nature. 46/48. [S1 iv.45] The holy powers expel those who sacrifice to them. They teach that all sacrifices will be brought forward to230 the Lord, just like what was said about Gideon231 and regarding Manoah.232 47/49. [S1 iv.46] The “four corners” are known as the sign of the four elements. The “cloth” that has appeared signifies233 the thickness of this world. The “animals” of every type are the ranks of human beings.234

230 231 232 233 234

Or, alternatively, “curry favor with.” Judges 6:19–24. Judges 13:15–21. Lit. “is the sign of.” Acts 10:11–16.

214

Critical Edition and Translation of the Arabic Text

‫ شيطان‬236‫ اللطيفة يكونون كاتبين‬235[‫أ‬٨٥ .١٧٧] ‫[ مع الذين بعلائم الروح‬٤٧ .٤ ١‫ ]س‬.٥٠\٤٨ .‫ من تآور ية الروح‬238‫ لأنه هو معو ّد أن يعمى العقل و يعزله‬237‫الغضب بالليل و بالنهار تقاتل‬

‫ تلك التي بالكلية لم تقبل رعب‬239‫[ إكليل الـكهنوت هو الإ يمان التي ما تلتوي‬٤٨ .٤ ١‫ ]س‬.٥١\٤٩ 240.‫الخوف‬

‫ معرفة‬242‫ لذة‬241‫[ إن كان كل لذة لعمل الصالحات تكون بالعالم المزمع تسبق‬٤٩ .٤ ١‫ ]س‬.٥٢\٥٠ .‫الروح تثبت مع العقل في هذا العالم وفي عالم المزمع‬

235 236

237

238

239

240

241

242

In ms 177, folio 85a begins by repeating the word ‫الروح‬, which is also written at the end of the last line on the previous page. In place of ‫“( مع الذين بعلائم الروح اللطيفة يكونون كاتبين‬With those who are writers of the subtle signs of the Spirit …”), ms 184, f. 169a, has ‫“( مع الذين يكتبون غرض الروح اللطيف‬With those who write the subtle meaning of the Spirit …”). In place of ‫“( شيطان الغضب بالليل و بالنهار تقاتل‬the demon of anger wages battle night and day”), ms 184, f. 169a, has ‫“( شياطين الحنق تقاتل معهم ليل ونهار‬the demons of fury wage battle with them night and day”). In ms 177, f. 85a, the word ‫ غضب‬is written without the dot over the first letter. In place of ‫“( لأنه هو معو ّد أن يعمى العقل و يعزله‬for he is accustomed to blind the intellect and separate it”), ms 184, f. 169a, has ‫“( لأن من عادة الغضب أن يعمى الضمير و يخيبه‬for it is anger’s custom to blind the conscience and thwart it”). In ms 177, f. 85a, the scribe seems to have originally written another letter between the waw and the dāl in the word ‫معو ّد‬, but later scratched it away or erased it. As a result, there is a gap between those two letters. Following ms 184, f. 169a (cf. S1; Guillaumont, Les six centuries, 156). In place of ‫الإ يمان التي‬ ‫“( ما تلتوي‬the faith that does not bend”), ms 177, f. 85a, has ‫“( الأمانة الذي ما فيها ميلان‬the faith in which there is no deviation”). Following ms 184, f. 169a (cf. S1; Guillaumont, Les six centuries, 156). In place of ‫تلك التي‬ ‫“( بالكلية لم تقبل رعب الخوف‬that [faith] which has not become susceptible at all to the terror of fear”), ms 177, f. 85a, has ‫“( مما يزعزع هي الذي رعبه الخوف‬as a result of what causes shaking [or] that which has terrified it with fear”). The two Arabic manuscripts differ in syntax. In place of ‫إن كان كل لذة لعمل الصالحات تكون‬ ‫“( بالعالم المزمع تسبق‬If every [kind of] bliss that pertains to the doing of good deeds precedes what exists in the world to come”), ms 184, f. 169a, has ‫إذ كل لذة تكون من عمل الصلاح هي‬ ‫“( سابقة لما في العالم العتيد‬If every [kind of] bliss comes from doing good, it precedes what exists in the world to come”). In place of ‫“( لذة‬the bliss of”), ms 184, f. 169a, has ‫“( لأن حلاوة‬because the sweetness”).

Book 4

215

48/50. [S1 iv.47] With those who are writers of the subtle signs of the Spirit, the demon of anger wages battle night and day, for he is accustomed to blind the intellect and separate it from the contemplation of the Spirit. 49/51. [S1 iv.48] The “crown”243 of the priesthood is the faith that does not bend, which has not become susceptible at all to the terror of fear. 50/52. [S1 iv.49] If every bliss that pertains to the practice of good deeds precedes what exists in the world to come, the bliss of the knowledge of the Spirit remains with the intellect in this world and the next.

243

Cf. Exodus 28:4.

216

Critical Edition and Translation of the Arabic Text

244[‫ ناقص‬٥٠ .٤ ١‫]س‬

‫ بالوحدانية‬245‫[ بالتآور ية الطبيعية الثانية منهم سلاطين ومنهم تحت السلطان‬٥١ .٤ ١‫ ]س‬.٥٤-٥٣\٥١ .‫لا سلاطين ولا تحت سلطان إلا كلهم آلهة يكونون‬

.‫ روحاني هو معرفة الحق الثالوث المقدس‬246‫[ طاووس‬٥٢ .٤ ١‫ ]س‬.٥٥\٥٢

‫ب[ الظن الكاذب‬١٦٩ .١٨٤] ‫ من الشر ومن‬247‫[ تقل المعرفة وتنحط بالذين‬٥٣ .٤ ١‫ ]س‬.٥٦\٥٣ .‫ البرج‬249‫ كمثلما عرض للذين كانوا يبنون‬248‫يبنون البرج لأنه يعرض لهم عدم معرفة وتبلبل‬

244

245 246

247 248 249

S1 iv.50 (Guillaumont, Les six centuries, 158) is omitted in both Arabic manuscripts. The Syriac text of that chapter reads: 焏‫ܪ‬犯‫ ܕܫ‬焏狏‫ܥ‬煟‫ ܕܝ‬煿݁‫ܝ‬狏‫ ݁ܗܝ ܕܐܝ‬焏‫ܝ‬熏‫ ܡܩ‬爟‫ ܕܠܥܠ‬焏狏‫ ܛܒ‬焏狏‫ ܗܝ ܪܚܡ‬焏煟‫ܚ‬ (“There is a good love that endures forever. It is the love of true knowledge.”). This marks the end of chapter 53 in ms 184, f. 169a. Attested in both Arabic manuscripts, the Arabic word ‫( طاووس‬or ‫ )طاؤوس‬typically means “peacock,” but it has a common root with ‫ طاس‬or ‫“( طاسة‬a shallow drinking cup made of metal”; Wehr, Dictionary, 572). The edited text of S1 has 焏‫“( ܛܣ‬thin plate or leaf of metal; cup”; Guillaumont, Les six centuries, 158), which may be a reference to the “plate” or “rosette” made of gold in Exodus 28:36. This reading is attested in just two Syriac manuscripts (O and V), but Guillaumont (ibid.) identifies it as “without doubt, the best reading.” There are two possibilities for the derivation of the Arabic noun for “peacock.” The first (probably more likely) possibility is that it derives from a no-longer-attested variant reading in the Syriac, where ‫“( ܛܐܘܣ‬peacock”) was written in place of the morphologically similar term, 焏‫ܛܣ‬. The second possibility relates to a variant reading—witnessed by four Syriac manuscripts (B, C, D, and E) as well as in the Armenian translation—where 焏‫“( ܛܟܣ‬order”) was written instead of 焏‫ܛܣ‬. In Arabic translation, 焏‫ ܛܟܣ‬would have been rendered as ‫“( طقس‬order”) in the singular, or ‫“( طقوس‬orders”) in the plural. In this alternative scenario, ‫ طقوس‬then could have been subsequently miscopied as ‫ طؤوس‬and/or ‫طاؤوس‬. In this context, it is worth noting that one of the Syriac manuscripts attesting the variant reading 焏‫( ܛܟܣ‬D = London, British Library [formerly British Museum], Add. 14578) originally came from Dayr al-Suryān. In place of ‫تقل المعرفة وتنحط بالذين‬, ms 184, f. 169a, has ‫تصغر وتنحط المعرفة في الذين‬. Following ms 184, f. 169b (cf. S1: ‫ܠܒܠ‬熏‫ ;ܒ‬Guillaumont, Les six centuries, 158). In place of ‫“( تبلبل‬confusion”), ms 177, f. 85a, has ‫“( خباط‬insanity”). In place of ‫مثلما عرض للذين كانوا يبنون‬, ms 184, f. 169b, has ‫كمثلما عرض لأوليك الذين كانوا‬ ‫يبنوا‬.

Book 4

217

[S1 iv.50 is omitted]250 51/53–54. [S1 iv.51] In the second natural contemplation, some have authority and some are under authority.251 In the Unity, none have authority or are under authority, but rather they are all gods. 52/55. [S1 iv.52] The spiritual “peacock”252 is the knowledge of the truth (of) the Holy Trinity. 53/56. [S1 iv.53] Knowledge diminishes and declines in those who build the tower from evil and from false opinion, for ignorance and confusion come upon them, just as they came upon those who were building the tower.253

250 251 252

253

See Guillaumont, Les six centuries, 158, and the corresponding footnote to the Arabic text. This marks the end of chapter 53 in ms 184, f. 169a. S1: 焏‫“( ܛܣ‬thin plate or leaf of metal; cup”; Guillaumont, Les six centuries, 158), which may be a reference to the “plate” or “rosette” made of gold in Exodus 28:36. For a detailed discussion of the Arabic reading of “peacock” (‫طاووس‬, or ‫ )طاؤوس‬in Dayr al-Suryān ms 177 and 184, see the corresponding footnote to the edited text. Cf. Genesis 11:4–9.

218

Critical Edition and Translation of the Arabic Text

‫ التي تومي‬255‫ تنعرف الأسامي والكلمات‬254‫ب[ في كل الألسن‬٨٥ .١٧٧] [٥٤ .٤ ١‫ ]س‬.٥٧\٥٤ 257.‫ وهكذا لسان الروح يشير إلى إفرازات الأفهام‬256‫إلى الأعمال‬

‫ يسمع الكلام وما يعمل‬259‫ والذي‬258‫[ كلام الفضيلة هي مرآ الفضائل‬٥٥ .٤ ١‫ ]س‬.٥٩-٥٨\٥٥ .‫ هي وجه النفس الحقيقي‬262‫ والفضيلة الحقيقية‬261‫ هذا ينظر ظل الفضائل في المرآ فقط‬260‫به‬

‫ بها يعتاد‬264‫ التي للنفس الناطقة التي‬263‫[ بذلة الروح هي الاستقامة الفاضلة‬٥٦ .٤ ١‫ ]س‬.٦٠\٥٦ 265.‫الإنسان أن يعمل فضائله‬

254 255 256

257

258

259 260 261 262

263 264 265

Following ms 184, 169b (cf. S1; Guillaumont, Les six centuries, 158). In place of ‫في كل الألسن‬ (“In all languages …”), ms 177, f. 85b, has ‫[“( كل الألسن‬With respect to] all languages”). Following ms 184, 169b (cf. S1; Guillaumont, Les six centuries, 158). In place of ‫تنعرف الأسامي‬ ‫والكلمات‬, ms 177, f. 85b, has ‫أسامي وكلام يعرفون‬. Following ms 184, 169b. In place of ‫“( التي تومي إلى الأعمال‬which signal actions/deeds”), ms 177, f. 85b, has the following: ‫“( و يع ّرفون على الأفعال‬and they designate actions/activities”). Following ms 184, f. 169b. In place of ‫“( يشير إلى إفرازات الأفهام‬indicates distinctions of intellections”), ms 177, f. 85b, has ‫“( على إفرازات الأفهام يعرفّ ون‬designates distinctions of intellections”). Read ‫ مراء‬for ‫مرآ‬, here and below. ms 184, f. 169b: ‫“( كلام الفضيلة هم مراث‬The discourse[s] of virtue are the legacy of the virtues”). This variant reading is almost certainly due to an orthographic misreading of ‫ مرآ‬or ‫مراء‬. ms 184, f. 169b, omits ‫و‬. ms 184, f. 169b: ‫ولا يعمل بهم‬. In place of ‫“( في المرآ فقط‬only in a mirror”), ms 184, f. 169b, has ‫“( فقط فمثل بالمرآة ينظر‬seeing it only as if in a mirror”). In place of ‫“( والفضيلة الحقيقية‬True virtue”), ms 184, f. 169b, has ‫“( لأن الفضيلة الحسنة‬For good/sound virtue”). In S1 (Guillaumont, Les six centuries, 160), the adjective 焏‫ܬ‬犯‫ܝ‬犯‫ ܫ‬can mean either “true” or “sound.” In place of ‫الاستقامة الفاضلة‬, ms 184, f. 169b, has ‫تقانة فاضلة‬. In place of ‫التي‬, ms 184, f. 169b, has ‫تلك التي‬. Following ms 184, f. 169b (cf. S1: ‫ܪܬܗ‬狏‫ܡܝ‬, “his virtues”; Guillaumont, Les six centuries, 160); ms 177, f. 85b, has ‫“( الفضائل‬the virtues”).

Book 4

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54/57. [S1 iv.54] In all the languages, names266 and words are known, which signal works. So too, the language of the Spirit indicates the distinctions of intellections. 55/58–59. [S1 iv.55] The discourse of virtue is the mirror of the virtues. As for the one who “hears” (this) discourse and does not “practice” it, he sees only the shadow of the virtues, as “in a mirror.”267 But true virtue is the true face of the soul. 56/60. [S1 iv.56] The “robe”268 of the Spirit is the most excellent integrity that belongs to the rational soul, in which the person is accustomed to practicing his virtues.

266 267 268

Or, “nouns.” James 1:22–23; cf. 1 Corinthians 13:12. Exodus 28:4. The word ‫“( بذلة‬robe”) is a reference to the “ephod” worn in ancient Israelite priestly ritual.

220

Critical Edition and Translation of the Arabic Text

271‫ الذي‬270‫ عمل المسيح و بالآيات والعجائب والطب‬269‫[ بالفضائل الذي‬٥٧ .٤ ١‫ ]س‬.٦١\٥٧ .‫ أنه خالق‬272‫صنع ب ُشر‬

275‫ ومن بعدما‬274‫ قبل أن يخلق الطبع الناطق بأزليتهكان ساكن‬273‫[ الله من‬٥٨ .٤ ١‫ ]س‬.٦٢\٥٨ .‫ مسكنه‬277‫ جعله‬276‫خلقه‬

.١٧٧] ‫ ور بنا ببشارته‬278‫[ إن كان الخليقة ليس يقال إن فيها كبير أو صغير‬٥٩ .٤ ١‫ ]س‬.٦٣\٥٩ ‫ أشرار ولـكن‬280‫ من شيطان ومعلوم أن الشياطين ليس بخلقتهم‬279‫أ[ عّرف أن شيطان شر‬٨٦ 281.‫باختيارهم‬

269 270 271 272 273 274 275 276 277 278

279

280 281

ms 184, f. 169b: ‫التي‬. In place of ‫“( والعجائب والطب‬miracles, and [acts of] healing”), ms 184, f. 169b, has ‫والأنواع‬ (“and the types”). ms 184, f. 169b: ‫التي‬. In place of ‫“( ب ُشر‬it was proclaimed”), ms 184, f. 169b, has ‫“( نودي به‬it was announced”). ms 184, f. 169b, omits ‫من‬. In place of ‫بأزليتهكان ساكن‬, ms 184, f. 169b, has ‫كان ساكن في أزليته‬. Following ms 184, f. 169a (cf. S1; Guillaumont, Les six centuries, 160). In place of ‫ومن بعدما‬, ms 177, f. 85b, has ‫( ومن أن‬sic), omitting ‫بعد‬. In place of ‫“( خلقه‬created it”), ms 184, f. 169b: ‫“( برأ الخليقة‬created creation”). ms 184, f. 169b: ‫جعلها‬. Following ms 184, f. 169b. In place of ‫“( إن كان الخليقة ليس يقال إن فيها كبير أو صغير‬If a created being is not said in itself to be large or small”), ms 177, f. 85b, has ‫إن كان الأزلية‬ ‫“( الخليقة من الأزل كونها وليس يقال عظيمة أو ناقصة في خلقته‬If a created being [from eternity] has existence from eternity, and it is not said to be great or lacking in its creation …”). Both manuscripts show some confusion in the translation of the beginning of this chapter from Syriac into Arabic. S1 (Guillaumont, Les six centuries, 160) has 焏‫ܘܬ‬狏‫ܐܢ ݂ܗܘ ܕܐܝ‬ ‫ܗ‬狏‫ܝ‬犯‫ ܒܒ‬焏犯‫ܐܡ‬狏‫ ܠ ܡ‬焏犯‫ܝ‬犏‫ ܐܘ ܕܒ‬焏犯‫ܝ‬狏‫ܗ ܕܝ‬狏‫ ܟܢ‬焏‫ܘܬ‬狏‫ ܐܝ‬爯‫ ܡ‬焏狏‫ܝ‬犯‫“( ܒ‬If a created being is not said in his creation to be superior or inferior to his counterpart …”). In place of ‫“( ببشارته عرف أن شيطان شر‬in his Gospel has made known that one demon is ّ [more] evil”), ms 184, f. 169b, has ‫“( عرفنا بإنجيله أن تم شيطان أشر‬has made known to us in ّ his Gospel that one demon is more evil”). In place of ‫بخلقتهم‬, ms 184, f. 169b, has ‫من خلقتهم هم‬. In place of ‫“( ولـكن باختيارهم‬but rather through their choice”), ms 184, f. 169b, has ‫بل‬ ‫“( بإرادتهم‬but rather through their will”).

Book 4

221

57/61. [S1 iv.57] Through the virtues that Christ practiced, as well as through the signs, miracles, and (acts of) healing he performed, it was proclaimed that he is Creator. 58/62. [S1 iv.58] God, before he created the rational nature, was dwelling in his existence from eternity. But after he created it, he made it his abode. 59/63. [S1 iv.59] If a created being is not said in itself to be large or small, and our Lord in his Gospel has made known that one demon is more evil than another, it is known that the demons are not evil through their creation but rather through their (own) choice.282

282

Cf. Luke 11:26.

222

Critical Edition and Translation of the Arabic Text

‫ من يعرفّ هم‬283‫[ الذين يجدفون على الخالق و يقولون هذا الجسد الذي للنفس شر ير‬٦٠ .٤ ١‫ ]س‬.٦٤\٦٠ ‫ بهذا‬286‫ و يشهدون إلي‬285‫ من الشياطين في كل وقت‬284‫على نعمة الرب المفعولة بهم الذي تسترهم‬ ً ‫ بالملائكة وهكذا باليقظة أيضا‬288‫ من الشياطين و يلتجون بالهرب منهم‬287‫الذين يرعبون بأحلامهم‬ 289.‫يحسون‬

291.‫ الذي يظهر لعزا البسيطين‬290‫[ الاستعلان هو معر ّف تفسير وصايا الله‬٦١ .٤ ١‫ ]س‬.٦٥\٦١

283

284

285

286 287 288

289

290

291

In place of ‫“( و يقولون هذا الجسد الذي للنفس شر ير‬and say that this body that belongs to the soul is evil”), ms 184, f. 169b, has ‫“( و يقولوا إنه خلق الجسد شر ير‬and say that he created the body evil”). In place of the question ‫“( من يعرفّ هم على نعمة الرب المفعولة بهم الذي تسترهم‬who will inform them about the grace of God active in them, which guards them …?”), ms 184, f. 169a, has the statement ‫“( ما يعرفوا نعمة الله التي تفعل فيهم وتسترهم‬they do not know the grace of God that acts in them and guards them”). Following ms 184, f. 169b (cf. S1; Guillaumont, Les six centuries, 162). In place of ‫من الشياطين‬ ‫“( في كل وقت‬from the demons all the time”), ms 177, f. 86a, has ‫“( من كل الشياطين‬from all the demons”). ms 184, f. 169b: ‫لي‬. Following ms 184, f. 169b (S1: ‫ܘܢ‬煿‫ܒܚܠܡ̈ܝ‬, “in their dreams”; Guillaumont, Les six centuries, 160). ms 177, f. 86a, has ‫“( بالأحلام‬in dreams”). Following ms 184, f. 169b (cf. S1; Guillaumont, Les six centuries, 162). In place of ‫و يلتجون‬ ‫“( بالهرب منهم‬in their flight from them take refuge”), ms 177, f. 86a, has ‫و يهر بون منهم و يلتجون‬ (“flee from them and take refuge”). In place of ‫“( وهكذا باليقظة أيضا ًيحسون‬and in waking up also feel this way”), ms 184, f. 169b, has ‫“( و يحسوا بهذا عندما يستيقضوا‬and feel this when they wake up”). In ms 184, the final verb is a non-standard spelling of ‫يستيقظوا‬. In place of ‫“( الاستعلان هو معر ّف تفسير وصايا الله‬Revelation is what explicates the interpretation of the commandments of God”), ms 184, f. 169b: ‫تفسير وصايا الله هي دلائل الاستعلان‬ (“The interpretation of the commandments of God are the proofs of revelation”). Following ms 184, f. 169b (cf. S1: 焏‫ ܝܦܫ̈ܝܛ‬焏‫ܝܐ‬熏‫ܓܠ ܠܒ‬狏‫ ܕܡ‬焏‫ܐܝܢ‬, “which is revealed for the consolation of the simple”; Guillaumont, Les six centuries, 162). In place of ‫الذي يظهر لعزا‬ ‫“( البسيطين‬which is made manifest for the consolation of the simple”), ms 177, f. 86a, has ‫“( الذي لعزا السادجين‬which is for the consolation of the simple”). Above the word ‫السادجين‬, the scribe of ms 177 has added ‫ البسيطين‬as a gloss or alternative reading.

Book 4

223

60/64. [S1 iv.60] When it comes to those who blaspheme against the Creator and say that this body that belongs to the soul is evil, who will inform them about the grace of God active in them, which guards them from the demons all the time? Those who in their dreams are terrified of the demons, in their flight from them take refuge with the angels, and in waking up also feel this way, testify to me about this. 61/65. [S1 iv.61] Revelation is what explicates the interpretation of the commandments of God, which is made manifest for the consolation of the simple.

224

Critical Edition and Translation of the Arabic Text

‫ أو‬294‫ بتآور ية الغير جسمانية‬293‫ للعقل أن يتفاوض‬292‫أ[ يجب‬١٧٠ .١٨٤] [٦٢ .٤ ١‫ ]س‬.٦٦\٦٢ ‫ ولـكن ما يستطيع أن ينظر الغير‬297‫ لأن بهؤلاء هي حياته‬296‫ أو بنظرة الأفعال‬295‫بتآور ية الأجسام‬ ‫ب[ الذي‬٨٦ .١٧٧] 300‫ ولا الأجسام إذا تنجا من الأرغن‬299‫ إذا كان نجس باختياره‬298‫متجسمين‬ ‫ والذين‬304‫ لنظر النفس التي تجلب‬303‫ بالأكثر يعطون‬302‫ وإن كان هؤلاء هم هكذا‬301‫بالحواس يور يه‬ .‫يجحدون الخالق و يشنعون على جسدنا هذا‬

307.‫ تعزي العمال‬306‫ الروح هي معرفة روحانية الذي‬305‫[ بذلة‬٦٣ .٤ ١‫ ]س‬.٦٧\٦٣

292 293 294

295

296 297 298

299 300

301 302 303 304 305 306 307

ms 184, f. 170a: ‫ينبغي‬. Following ms 184, f. 170a (cf. S1; Guillaumont, Les six centuries, 162). In place of ‫أن يتفاوض‬, ms 177, f. 86a, has ‫أن يكون له مفاوضة‬. Following ms 184, f. 170a. In place of ‫“( بتآور ية الغير جسمانية‬in the contemplation of what is incorporeal”), ms 177, f. 86a, has ‫“( إما بتآور ية الغير متجسدة‬whether in the contemplation of what is bodiless/incorporeal”). Following ms 184, f. 170a. In place of ‫“( أو بتآور ية الأجسام‬or in the contemplation of corporeal substances”), ms 177, f. 86a, has ‫“( وإما بالتآور ية المتجسدة‬or in incorporeal contemplation”). Following ms 184, f. 170a. In place of ‫“( أو بنظرة الأفعال‬or in the visual perception of deeds”), ms 177, f. 86a, has ‫“( أو بمنظر الأفهام‬or in the visual aspect of intellections”). Following ms 184, f. 170a. In place of ‫“( لأن بهؤلاء هي حياته‬for its life is in these things”), ms 177, f. 86a, has ‫“( هؤلاء بجميعهم حياته‬its life is in all these things”). Following ms 184, f. 170a. In place of ‫“( ولـكن ما يستطيع أن ينظر الغير متجسمين‬But it cannot perceive what is incorporeal”), ms 177, f. 86a, has ‫“( إلا هو المتجسم ما يقدر أن ينظر‬except that it cannot perceive what is bodily/corporeal”). In place of (“by its choice”), ms 184, 170a, has ‫“( بإرادته‬by its will”). In place of ‫“( ولا الأجسام إذا تنجا من الأرغن‬nor corporeal substances when it is delivered from its instrument”), ms 184, f. 170a, has‫“( ولا تصور المتجسمين إذ خلى من الـكيثار‬nor the conceptualization of corporeal beings when it has been freed from its lyre”). In ms 184, the orthography of ‫ الـكيتار‬looks like ‫الـكينار‬. In place of ‫“( الذي بالحواس يور يه‬which makes it visible through its senses”), ms 184, f. 170a, has ‫“( لأن بأحواسه ي يور يه‬for it makes it visible through its senses”). Following ms 184, f. 170a. In place of ‫“( وإن كان هؤلاء هم هكذا‬If these things are the case”), ms 177, f. 86b, has ‫“( وهؤلاء هكذا هم‬These things are the case”). ms 184, f. 170a: ‫يعطوا‬. The Arabic translation of the relative clause ‫“( التي تجلب‬that is attracted”) diverges from S1 (焏狏‫ ܕܡܝ‬焏煟‫ܐܝ‬, “which is dead”; Guillaumont, Les six centuries, 162). In place of ‫“( بذلة‬robe”), ms 184, f. 170a, has ‫“( لفافة‬wrap”). ms 184, f. 170a: ‫المعرفة الروحانية التي‬. ms 184, f. 170a: ‫العمالين‬.

Book 4

225

62/66. [S1 iv.62] It is obligatory for the intellect to share in the contemplation of what is incorporeal, or in the contemplation of corporeal substances, or in the visual perception of deeds,308 for its life is in these things. But it cannot perceive what is incorporeal when it is corrupted by its choice, nor corporeal substances when it is delivered from its instrument, which makes it visible through its senses. If these things are the case, how much more will those who disavow the Creator and revile this body of ours give for the perception of the soul that is attracted (to these things). 63/67. [S1 iv.63] The “robe”309 of the Spirit is spiritual knowledge that consoles those who are engaged in practice.

308 309

Here, the Arabic word translated as “visual perception” (‫نظرة‬, “sight, viewing”) functions as a close synonym to the technical term for contemplation (‫)تآور ية‬. Exodus 28:4.

226

Critical Edition and Translation of the Arabic Text

‫[ إن كان لإسرائيل الأول كثير ين التصقوا به ليس من إسرائيل رافقوه لأنه‬٦٤ .٤ ١‫ ]س‬.٦٨\٦٤ 311.‫ إلا من المصر يين خرجوا‬310‫مع إسرائيل الجديد كثير ين ليس كانوا من إسرائيل‬

‫ تملك الحياة وعلى‬313‫ وعلى الواحدة‬312‫[ الطبع الناطق لثلثة أجزاء يفترق‬٦٥ .٤ ١‫ ]س‬.٦٩\٦٥ 315.‫ الحياة والموت وعلى الثالثة الموت‬314‫الأخرى‬

.‫ الروح هو معرفة خفية لوصايا الله‬316‫[ لباس‬٦٦ .٤ ١‫ ]س‬.٧٠\٦٦

‫ وهكذا الأفهام‬320‫ شكلهم‬319‫ لتلبس‬318‫ تحرك النفس‬317‫[ الأمور المحسوسة هي‬٦٧ .٤ ١‫ ]س‬.٧١\٦٧ 323.‫ العقل ليلبس تآور يتهم‬322‫ يحركون‬321‫العقلية‬ 310

311

312 313 314 315 316 317 318

319

320

321 322 323

The phrase, ‫“( ليس … من إسرائيل‬not … from Israel”) is lacking in the edited text of S1, but it is included in a variant reading attested by four Syriac manuscripts (D, O, B, V), the first of which (D = London, British Library [formerly British Museum], Add. 14578) comes from Dayr al-Suryān. The expurgated Syriac text (S1; Guillaumont, Les six centuries, 164) frames the apodosis of the conditional as a question, but the phrasing of the Arabic could be read as either a statement or a question. In place of ‫لثلثة أجزاء يفترق‬, ms 184, f. 170a, has ‫ينقسم ثلاثة أجزاء‬. In place of ‫الواحدة‬, ms 184, f. 170a, has ‫الواحدة منهم‬. In place of ‫“( الأخرى‬the other”), ms 184, f. 1701a, has ‫“( الثانية‬the second”). In place of ‫“( الموت‬death”), ms 184, f. 170a, has ‫“( الموت فقط‬death alone”). S1: 焏‫ܙܘܡ‬犯‫“( ܦ‬girdle, loincloth”; Guillaumont, Les six centuries, 164). ms 184, f. 170a, omits ‫هي‬. Following ms 184, f. 170a, where the singular form of the noun ‫“( النفس‬the soul”) corresponds to 焏‫ ܢܦܫ‬in S1 (Guillaumont, Les six centuries, 164). ms 177, f. 86b, has ‫“( أنفسنا‬our souls”). In both Arabic manuscripts, the pointing of the second letter in this verbal phrase is somewhat unclear. While it could be read as having a first-person plural subject, marked by an initial nūn (‫لنلبس‬, “so that we might put on …”), it also could be read as having a thirdperson feminine singular subject, marked by an initial tāʾ (‫لتلبس‬, “so that it [i.e. the soul] might put on …”). The latter option would correspond better to the expurgated Syriac text (S1), which has the singular form, 犿‫( ܠܡܠܒ‬Guillaumont, Les six centuries, 164). In place of ‫“( شكلهم‬their form”), ms 184, f. 170a, has ‫“( شبههم‬their likeness”). The edited text of S1 has the plural form 爯‫ܬܗܝ‬熏̈‫“( ܕܡ‬form, likeness”; Guillaumont, Les six centuries, 164), but the singular form is attested as a variant reading in three Syriac manuscripts (O, B, V). In place of ‫“( العقلية‬rational”), ms 184, f. 170a, has ‫“( المعقولة‬intelligible”). ms 184, f. 170a: ‫تحرك‬. In place of ‫“( العقل ليلبس تآور يتهم‬so that it puts on their contemplation”), ms 184, f. 170a,

Book 4

227

64/68. [S1 iv.64] If the first Israel had many clinging to it who were not associated with Israel, (is it not the case that) with the new Israel there have been many not from Israel, apart from some Egyptians who went out?324 65/69. [S1 iv.65] The rational nature is divided into three parts. Over one, life holds sway. Over the other, life and death (holds sway). Over the third, death (holds sway). 66/70. [S1 iv.66] The “garment”325 of the Spirit is the secret knowledge of God’s commandments. 67/71. [S1 iv.67] Sense-perceptible things move the soul so that it puts on their form. So too, the rational intellections move the intellect so that it puts on their contemplation.

324 325

has ‫“( أن يلبس تصورهم‬so that it puts on their conceptualization”). In ms 177, f. 86b, the pointing of the verbal phrase ‫ ليلبس‬is equivocally marked: it appears to bear both a double dot beneath the line (‫ليلبس‬, “so that it [i.e. the intellect] puts on …”), as well as a single dot above the line (‫لنلبس‬, “so that we might put on …”). The former corresponds more closely to the reading in S1 (犿‫ ;ܠܡܠܒ‬Guillaumont, Les six centuries, 164) and in ms 184. Exodus 12:38. Exodus 28:4. The word ‫“( لباس‬garment”) is a reference to the “vestments” worn by Israelite priests.

228

Critical Edition and Translation of the Arabic Text

.١٧٧] ‫ الطيقان‬327‫ البيت والحواس علامة‬326‫[ جسدنا هذا هو حامل علامة‬٦٨ .٤ ١‫ ]س‬.٧٢\٦٨ 329.‫ و ينظر المحسوسات‬328‫أ[ الذي منهم يتطلع العقل‬٨٧

.‫ الروح هو التعليم الروحاني الذي يجمع الضالين‬331‫[ لباس‬٦٩ .٤ ١‫ ]س‬330.*\٦٩

‫ أن يقول اخرج نفسي من الحبس لأشكر اسمك إلا‬332‫[ ليس لكل إنسان قوة‬٧٠ .٤ ١‫ ]س‬.٧٣\٧٠ .‫ الكائنات‬337‫ تآور ية‬336‫ أن يرصدون‬335‫ يقدرون‬334‫ طهارة النفس من غير الجسد‬333‫الذين لأجل‬

326 327 328 329 330 331 332 333 334 335 336 337

In place of ‫“( علامة‬signifies”; lit. “[is] a sign of”), ms 184, f. 170a: ‫“( حامل غرض‬means”; lit. “conveys the intended meaning of”). In place of ‫“( والحواس علامة‬and the sensory organs signify [lit. ‘are signs of’]”), ms 184, f. 170a, has ‫“( والأحواس هم‬and the senses are”). In place of ‫“( الذي منهم يتطلع العقل‬through which the intellect regards”), ms 184, f. 170a, has ‫“( التي فيهم يرصد العقل‬in which the intellect observes”). Following ms 184, f. 170a (cf. S1: 焏狏‫ܪܓܫܢܝ‬狏‫ ;ܡ‬Guillaumont, Les six centuries, 166). In place of ‫“( المحسوسات‬sensible things”), ms 177, f. 87a, has ‫“( الحاسيات‬sensations”). This chapter is not preserved in ms 184, f. 170a. S1: 焏‫ܙܘܡ‬犯‫“( ܦ‬girdle, loincloth”; Guillaumont, Les six centuries, 164). In place of ‫“( ليس لكل إنسان قوة‬Not every person has power”), ms 184, f. 170a, has: ‫ليس هي‬ ‫“( لكل أحد هذه القوة‬Not everyone has this power”). ms 184, f. 170a: ‫من أجل‬. In place of ‫“( من غير الجسد‬apart from the body”), ms 184, f. 170a, has ‫من دون هذا الجسد‬ (“without this body”). ms 184, f. 170a: ‫يقدروا‬. In place of ‫“( أن يرصدون‬to observe”), ms 184, f. 170a, has ‫“( أن يشخصوا‬to gaze at”). ms 184, f. 170a: ‫بتآور ية‬.

Book 4

229

68/72. [S1 iv.68] This body of ours signifies the house, and the sensory organs signify the arched vault338 through which the intellect regards and perceives sensible things. 69/*.339 [S1 iv.69] The “garment”340 of the Spirit is the spiritual teaching that gathers those who are lost. 70/73. [S1 iv.70] Not every person has power to say, “Get my soul out of prison, so that I may thank your name,”341 except those who, on account of the purity of (their) soul apart from the body, are able to observe the contemplation of existent beings.

338 339 340 341

I.e. window. This chapter is not preserved in ms 184, f. 170a. Exodus 28:4. The word ‫“( لباس‬garment”) is a reference to the “vestments” worn by Israelite priests. Psalm 142:8 (lxx 141:8).

230

Critical Edition and Translation of the Arabic Text

‫ب[ الجسد يعوز يحزن بصعو بة الذي هو‬١٧٠ .١٨٤] ‫[ إن كان واحدة من حواس‬٧١ .٤ ١‫ ]س‬.٧٤\٧١ .‫ بالأجسام‬344‫ التي بغتة تكون وتخليه من التعجب‬343‫ من يقدر يحتمل الخلو من جميعهم‬342‫عاوزها‬

‫ معرفة‬347‫ التي تكون لأجل‬346‫ ميتوتة الشهوة الردية‬345‫[ صراو يل الـكهنوت هو‬٧٢ .٤ ١‫ ]س‬.٧٥\٧٢ .‫الله‬

‫[ كلمن عقله في كل حين هو عند الرب وهو ممتلئ غيرة من ذكره وكل شهوته‬٧٣ .٤ ١‫ ]س‬.٧٦\٧٣ ‫ الذين هم الجن‬349‫ يدورون‬348‫إليه ممتدة هذا قر يب هو أن لا يخاف من الذين هم خارج من الجسد‬ 350.‫المنافقين الأخصام‬

342

343

344

345

346 347 348

349 350

In place of ‫“( يحزن بصعو بة الذي هو عاوزها‬it saddens through (such) a difficulty the one that is in want”), ms 184, f. 170b, has ‫“( يتصعب جدا و يتضيق للذي هو عادمها‬there is difficulty and constraint for the one who lacks it”). In place of ‫“( من يقدر يحتمل الخلو من جميعهم‬Who can endure the deprivation of all [the sensory organs]”), ms 184, f. 170b, has ‫“( فمن هو الذي يقدر يصبر على عدم الحسس الروحاني‬Who is it who can endure the lack of spiritual sense”). In ms 177, f. 87a, the scribe penned a small black cross above the word ‫“( الخلو‬deprivation”) and then in the margin he wrote ‫الانعزال‬ (“isolation, separation”) as an alternative reading. In place of ‫“( التي بغتة تكون وتخليه من التعجب بالأجسام‬that comes about suddenly and deprives him of [his] wonderment at corporeal substances”), ms 184, f. 170b, has ‫التي بغتة‬ ‫“( تخيبه من الدهش التي بالأجسام‬that suddenly denies him [his] amazement at corporeal substances”). In place of ‫“( صراو يل الـكهنوت هو‬The undergarment of the priesthood is”), ms 184, f. 170b, has ‫“( لباس الـكهنة هي‬The garment of the priests is”). Above the word ‫لباس‬, the scribe of ms 184 also wrote ‫ صراو يل‬in red ink as a gloss or alternative reading. Following ms 184, f. 170b (cf. S1: 焏狏‫ܒܝܫ‬, “evil”; Guillaumont, Les six centuries, 168). In place of ‫“( الردية‬wicked”), ms 177, f. 87a, has ‫“( النجسة‬impure, unclean, defiled”). ms 184, f. 170b: ‫من أجل‬. The edited text of S1 has the plural form of the noun (爯‫ܦܓܪܝ‬, “bodies”; Guillaumont, Les six centuries, 168), but a variant reading attested by one Syriac manuscript (E) has the singular (焏犯‫ܦܓ‬, “body”). ms 184, f. 170b: ‫يدورن‬. Where the Arabic has ‫“( الجن المنافقين الأخصام‬the hypocritical, adversarial jinn”), the edited text of S1 has 焏‫ ܡܪܘܕ‬焏‫“( ܕܪ‬rebellious enemies”; Guillaumont, Les six centuries, 168), but a variant reading attested by Syriac manuscript D (London, British Library [formerly British Museum], Add. 14578) from Dayr al-Suryān has 焏‫ ܡܪܘܕ‬焏熏̈‫“( ܕܝ‬rebellious demons”).

Book 4

231

71/74. [S1 iv.71] If one of the sensory organs of the body is wanting, it saddens through (such) a difficulty the (body) that is in want. Who (then) can endure the deprivation of all (the sensory organs) that comes about suddenly and deprives him of (his) wonderment at corporeal substances? 72/75. [S1 iv.72] The “undergarment”351 of the priesthood is the mortification of wicked desire, which comes about on account of the knowledge of God. 73/76. [S1 iv.73] Everyone whose intellect is always with the Lord, whoever is full of zeal for remembering him and whose entire desire is stretched out toward him, is close to (the state of) not fearing the ones who circulate outside the body—namely, the hypocritical, adversarial jinn.

351

Exodus 28:42.

232

Critical Edition and Translation of the Arabic Text

‫ كملوا وانتقلوا من هذا العالم‬352‫ب[ جميع الذين بتكميل وصايا الله‬٨٧ .١٧٧] [٧٤ .٤ ١‫ ]س‬.٧٧\٧٤ .‫ الملائكة المقدسين‬355‫ من خلطة‬354‫ فمعلوم أنهم ليس مفترقين‬353‫معلوم‬

‫ الروح هو بر النفس التي بها يعتاد يتشرف بأفعال المحاسن و بمعرفة‬357‫[ بزفير‬٧٥ .٤ ١‫ ]س‬356.٧٨\٧٥ 358.‫أمانة الله‬

‫ يشبه‬360‫ آلام و يصلي أن يكون خروجه من العالم بالعجل‬359‫[ الذي هو ممتلئ‬٧٦ .٤ ١‫ ]س‬.٧٩\٧٦ 362.‫ أن يكسر سر يره بالعجل قبل عافيته‬361‫المر يض الذي يتضرع للنجار‬

352

353 354 355 356 357 358

359 360 361

362

Following ms 184, f. 170b (cf. S1; Guillaumont, Les six centuries, 168). In place of ‫جميع الذين‬

‫“( بتكميل وصايا الله‬all those who have become perfect in fulfilling the commandments of God”), ms 177, f. 87b, has ‫“( كل الذين بكمال صلح لوصايا الله‬all those who have become perfect in fulfilling righteousness with respect to the commandments of God”). ms 184, f. 170b: ‫فمعلوم‬. In place of ‫“( مفترقين‬separated”), ms 184, f. 170b, has ‫“( مفروز ين‬differentiated”). ms 184, f. 170b: ‫من الخلطة مع‬. In ms 184, f. 170b, this chapter is written vertically in the right margin in red ink. Above the phrase ‫“( بزفير‬In the girdle …”), the scribe of ms 177, f. 87b, has also written the word ‫“( حر ير‬silk”) in smaller black letters as an alternative reading. While the edited text of S1 simply concludes with the phrase 焏‫ܬ‬熏‫“( ܕܗܝܡܢ‬of faith”), a variant reading attested in four Syriac manuscripts (D, O, B, V), as well as the Armenian translation, adds the final phrase, “of God” (焏煿‫ ;ܕܐ‬Guillaumont, Les six centuries, 168). The first of those Syriac copies (D = London, British Library [formerly British Museum], Add. 14578) comes from Dayr al-Suryān. ms 184, f. 170b: ‫مملوا‬. In place of ‫“( أن يكون خروجه من العالم بالعجل‬that his exit from the world happens quickly”), ms 184, f. 170b, has ‫“( أن يخرج من هذا العالم‬that he might exit this world”). In place of ‫“( يشبه المر يض الذي يتضرع للنجار‬resembles the sick person who begs the carpenter”), ms 184, f. 170b, has ‫“( يشبه رجل مر يض و يسأل النجار‬resembles a sick person when he asks the carpenter”). In place of ‫“( أن يكسر سر يره بالعجل قبل عافيته‬to break down his bed [too] quickly before his recuperation”), ms 184, f. 170b, has ‫[“( أن سر يع يكسر سر يره من قبل يتعافا‬too] quickly to break down his bed before he recuperates”).

Book 4

233

74/77. [S1 iv.74] As for all those who have become perfect in fulfilling the commandments of God and have been transported from this world, it is known that they are not separated from the company of the holy angels. 75/78. [S1 iv.75] In the “girdle”363 of the Spirit is the righteousness of the soul, through which it is accustomed to attain honor through good deeds and the knowledge of the faith(fulness) of God. 76/79. [S1 iv.76] The one who is full of passions and prays that his exit from the world happens quickly resembles the sick person who begs the carpenter to break down his bed (too) quickly before his recuperation.

363

Exodus 28:4 (cf. Peshitta).

234

Critical Edition and Translation of the Arabic Text

‫ ليس هكذا‬365‫ ومنظرهم داخل منه‬364‫[ الأمور المحسوسة هم خارج العقل هم‬٧٧ .٤ ١‫ ]س‬.٨٠\٧٧ 367‫ معرفة أزلية هي‬366‫بالثالوث المقدس‬

368.‫[ المسيح يرث و يورث والأب وحده يرث‬٧٨ .٤ ١‫ ]س‬.٨١\٧٨

372.‫ الغيرة التي تشدد مملـكة العقل‬371‫ هو اتضاع‬370‫ وسط الكاهن‬369‫[ ر باط‬٧٩ .٤ ١‫ ]س‬.٨٢\٧٩

In place of ‫“( هم خارج العقل هم‬are external to the intellect”), ms 184, f. 170b, has ‫من خارج‬ ‫“( هي‬are external”). 365 In place of ‫“( ومنظرهم داخل منه‬but [its] perception of them is internal to it”), ms 184, f. 170b, has ‫“( نظرتهم للعقل داخل منه‬but the intellect’s perception of them is internal to it”). 366 In place of ‫“( بالثالوث المقدس‬with the Holy Trinity”), ms 184, f. 170b, has ‫بتصور الثالوث المقدس‬ 364

367 368

369

370

371 372

(“with the conceptualization of the Holy Trinity”). In place of ‫معرفة أزلية هي‬, ms 184, f. 170b, has ‫لأنها معرفة أزلية‬. The Arabic translations seem to misunderstand the final clause of this chapter in the expurgated Syriac text (S1), which has: 焏犯‫ܝ‬狏‫ܕ ܡ‬熏‫ ܒܠܚ‬爯‫ ܕܝ‬焏‫“( ܐܒ‬but the Father only is inherited”; Guillaumont, Les six centuries, 170). Following ms 184, f. 170b (cf. S1: 犯‫ܐܣ‬, “belt”; Guillaumont, Les six centuries, 170). ms 177, f. 87b, has ‫“( سر‬mystery”) or ‫“( شر‬evil”), which in either case is probably a scribal miscopying of ‫“( أسر‬strap”). ms 184, f. 170b: ‫“( الـكهنة‬priests”). The edited text of S1 (Guillaumont, Les six centuries, 170) has the singular form of the noun, but a variant reading attested by one manuscript (E) has the plural. ms 184, f. 170b: ‫هي تواضع‬. Following ms 184, f. 170b (cf. S1; Guillaumont, Les six centuries, 170). In place of ‫التي تشدد‬ ‫[ …“( مملـكة العقل‬the zeal] that strengthens the kingdom of the intellect”), ms 177, f. 87b, has ‫[“( الذي تشدد سقطة العقل‬the humility …] that has been strengthened [by] the fall of the intellect”). In S1, the grammatical antecedent of the relative pronoun could be either ‫ܬܗ‬熏‫“( ܡܟܝܟ‬humility”) or 焏‫“( ܛܢܢ‬zeal”).

Book 4

235

77/80. [S1 iv.77] Sense-perceptible things are external to the intellect, but (its) perception of them is internal to it. It is not so with the Holy Trinity. That is knowledge that exists from eternity. 78/81. [S1 iv.78] Christ inherits and is inherited, but the Father only inherits. 79/82. [S1 iv.79] The “belt”373 around the waist of the priest is the humility of the zeal that strengthens the kingdom of the intellect.

373

Exodus 28:4.

236

Critical Edition and Translation of the Arabic Text

‫ ليس لأجله كان إلا‬376‫ وصعوده إلى عند الأب‬375‫ للهاو ية‬374‫[ نزول ر بنا‬٨٠ .٤ ١‫ ]س‬.٨٣\٨٠ 379.‫ بل حبه أحوجه لهذا‬378‫ طبعه ليس هو محتاج لهذا‬377‫لأجلنا‬

[‫أ‬٨٨ .١٧٧] 381‫ فهمها ليس هو جسمانية ولا هيولانية‬380‫[ كل تآور ية علامة‬٨١ .٤ ١‫ ]س‬.٨٣\٨١ ‫ افرازات‬384‫أ[ التآور يا التي اقتنت أو لم تقتنى‬١٧١ .١٨٤] 383‫ تدعا‬382‫ولا جسم هيولية وغير هيولية‬ 385.‫الأمور التي بهم تنعرف‬

374 375 376 377 378 379

380 381 382

383 384 385

ms 184, f. 170b: ‫سيدنا‬. In place of ‫للهاو ية‬, ms 184, f. 170b, has ‫إلى الجحيم‬. The expurgated Syriac text (S1) has ‫ܠ‬熏‫ܫܝ‬ (“Sheol”). In place of ‫“( إلى عند الأب‬to [be with] the Father”), ms 184, f. 170b, has ‫“( إلى أبيه‬to his Father”). In place of ‫ليس لأجلهكان إلا لأجلنا‬, ms 184, f. 170b, has ‫ليس من أجله بل من أجلنا كان‬. In place of ‫“( طبعه ليس هو محتاج لهذا‬His nature does not require this”), ms 184, f. 170b, has ‫“( لأن طبعه غير معتاز لهذا‬For his nature does not take pride in this”). Following ms 184, f. 170b (cf. S1: 煿‫ ܐܣܢܩ‬焏‫ ܗܕ‬爏‫ܕ ܥ‬熏‫ ܒܠܚ‬煿‫ܒ‬熏‫ܐܠ ܚ‬, “but his love alone compels him with regard to this”; Guillaumont, Les six centuries, 170). In place of ‫بل حبه أحوجه‬ ‫“( لهذا‬his love compels him to [do] this”), ms 177, f. 87b, has ‫“( ولـكن محبته فقط هي المحبة‬but his love alone is love”). In place of ‫علامة‬, ms 184, f. 170b, has ‫بغرض‬. In place of ‫“( ليس هو جسمانية ولا هيولانية‬is incorporeal and immaterial”), ms 184, f. 170b, simply has ‫“( بلا هيولي هي‬is immaterial”). Following ms 184, f. 170b (cf. S1; Guillaumont, Les six centuries, 170). In place of ‫ولا جسم‬ ‫“( هيولية وغير هيولية‬neither a material nor an immaterial body”), ms 177, f. 88a, has ‫الذي ليس‬ ‫“( هيولانية ولا جسمانية‬that which is neither material nor corporeal”). In place of ‫تدعا‬, ms 184, f. 170b, has ‫هي تسما‬. In place of ‫“( يقتنا أولا يقتنا‬acquires or does not acquire”), ms 184, f. 171a, has ‫اقتنت أو لم تقتنى‬ (“has acquired or has not acquired”). Following ms 184, f. 171a (cf. S1; Guillaumont, Les six centuries, 170). In place of ‫افرازات‬ ‫“( الأمور التي بهم تنعرف‬the differentiations of the things through which it is known”), ms 177, f. 88a, has ‫[“( كإفرازات التي بهم تعرف‬something] like the differentiations through which it is known”).

Book 4

237

80/83. [S1 iv.80] The descent of our Lord to hell and his ascension to (be with) the Father took place not for his sake but rather for our sake. His nature does not require this, but rather his love compels him to (do) this. 81/84. [S1 iv.81] All contemplation, as the signification of its intellection, is incorporeal and immaterial. But the contemplation that either acquires or does not acquire the differentiations of the things through which it is known is called neither a material nor an immaterial substance.

238

Critical Edition and Translation of the Arabic Text

-‫صنها و يخل ّص‬ ّ ‫ هو الجسد النفساني الذي للنفس المتألمة الذي يح‬386‫[ بيت الملجأ‬٨٢ .٤ ١‫ ]س‬.٨٥\٨٢ 388.‫ من الشياطين المحيطين بها‬387‫ها‬

‫ من هذا الجسد فليضمر هذا في فكره لعل الذي‬389‫[ كلمن هو غير طاهر و يخرج‬٨٣ .٤ ١‫ ]س‬.٨٦\٨٣ 393.‫ و يثلبه‬392‫ قائم من برا الباب‬391‫ من قبيلة المقتول‬390‫هو‬

395.‫ حركات المتجسمين بالألوان والأمزجة‬394‫[ حركات الغير متجسمين بمعرفة‬٨٤ .٤ ١‫ ]س‬.٨٧\٨٤

386 387 388

389

390

391

392 393

394 395

Above the word ‫“( الملجأ‬refuge”) the scribe of ms 177, f. 88a, has written ‫“( الصور‬images, forms”) as a gloss or alternative reading in smaller black letters. In place of ‫صنها و يخل ّصها‬ ّ ‫“( الذي يح‬that fortifies and delivers it”), ms 184, f. 171a, has ‫لأنه يسترها‬ (“for it shields it”). ms 184, f. 171a, adds an extra clause to the end of the chapter not attested in ms 177, f. 88a, or S1 (cf. Guillaumont, Les six centuries, 172). In place of ‫“( الشياطين المحيطين بها‬the demons that surround it”), ms 184, f. 171a, has the following: ‫الشياطين المحطوطة بها لأنها ما دامت فيه‬ ‫“( ليس تنظرهم‬the demons that surround it, for while [the soul] remains in [the body], [the soul] does not perceive them [i.e. the demons]”). Following ms 184, f. 171a (cf. S1; Guillaumont, Les six centuries, 172). In place of ‫كلمن ما قد‬ ‫“( طهر و ينتقل‬Everyone who has not been purified and is transported”), ms 177, f. 88a, has: ‫“( كلمن هو غير طاهر و يخرج‬Everyone who is impure and exits”). Following ms 184, f. 171a (cf. S1; Guillaumont, Les six centuries, 172). In place of ‫فليضمر هذا‬ ‫“( في فكره لعل الذي هو‬let him consider in his thought(s) if perhaps the one who …”) ms 177, f. 88a, has ‫“( يتفكر في عقله لئلا يكون‬may he reflect in his intellect whether he”). Following ms 184, f. 171a (cf. S1; Guillaumont, Les six centuries, 172). In place of ‫المقتول‬, ms 177, f. 88a, has ‫( الذي قيل‬sic). The scribe of ms 177 has miscopied the verb ‫“( ق ُتل‬was killed”) as ‫“( قيل‬was said”). Following ms 184, f. 171a (cf. S1; Guillaumont, Les six centuries, 172). In place of ‫قائم من برا‬ ‫الباب‬, ms 177, f. 88a, has ‫من خارج قائم على الباب‬. Following ms 184, f. 171a (cf. S1; Guillaumont, Les six centuries, 172). In place of ‫و يثلبه‬, ms 177, f. 88a, has ‫( و يثلبون‬where the subject of the verb is marked in the plural and where the pronoun suffix direct object is omitted). In place of ‫بمعرفة‬, ms 184, f. 171a, has ‫هي بمعرفة‬. Following ms 184, f. 171a (cf. S1: 焏‫ܙ ܓ‬熏̈‫ ܘܒܡ‬焏‫ܢ‬熏̈‫ ;ܒܓ‬Guillaumont, Les six centuries, 172). In place of ‫“( بالألوان والأمزجة‬in colors and mixtures”), ms 177, f. 88a, has ‫“( باللون والمزاجات‬in color and mixtures”).

Book 4

239

82/85. [S1 iv.82] The “house of refuge”396 is the psychic body that belongs to the passible soul, (the body) that fortifies and delivers (the soul) from the demons that surround it. 83/86. [S1 iv.83] Everyone who has not been purified and is transported from this body, let him consider in his thought(s) if perhaps the one who is from the family of the slain man stands outside the gate, slandering him. 84/87. [S1 iv.84] The movements of noncorporeal beings are in knowledge. The movements of corporeal beings are in colors and mixtures.

396

Joshua 20:2–3.

240

Critical Edition and Translation of the Arabic Text

‫ و يجعلون الإنسان عادم‬398‫ عندما تكثر الآلام‬397‫[ يغلبون الشياطين النفس‬٨٥ .٤ ١‫ ]س‬.٨٨\٨٥ ‫ من الأسباب الحسنة‬402‫ بواحدة‬401‫ لـكي بالكلية لا يحس‬400‫ قوة أحواسه‬399‫الحس إذ يطفون‬ 406.‫ تنشله‬405‫ يحس بها مثل الذي من الجب التحتاني‬404‫ لحياته تلك التي عندما‬403‫الحادثة‬

‫ الغير‬408‫ب[ ليس يقدر أن ينظر‬٨٨ .١٧٧] 407‫[ إذا كان الجسد للعقل‬٨٦ .٤ ١‫ ]س‬.٨٩\٨٦ .‫ ينظر الأجسام‬410‫ لا‬409‫متجسمين وإذا كان بغير جسم‬

397

398

399 400

401

402 403 404 405

406

407

408 409 410

Following ms 184, f. 171a (cf. S1; Guillaumont, Les six centuries, 172). In place of ‫النفس‬, ms 177, f. 88a, has ‫للنفس‬, where the inclusion of the preposition (‫ )لـ‬mimics the Syriac marker of the direct object (‫)ܠـ‬. Following ms 184, f. 171a (cf. S1; Guillaumont, Les six centuries, 172). In place of ‫عندما تكثر‬ ‫“( الآلام‬when the passions multiply”), ms 177, f. 88a, has ‫“( إذا كثرت آلامها‬when its passions have multiplied”). In place of ‫( إذ يطفون‬cf. S1: 爯‫ܥܟܝ‬煟‫ ܡ‬煟‫ ;ܟ‬Guillaumont, Les six centuries, 172), ms 184, f. 171a, has ‫بأنهم يطفوا‬. Following ms 184, f. 171a (cf. S1: ‫ܗܝ‬熏‫ ;ܚ̈ܝܠ ܕܪܓܫ‬Guillaumont, Les six centuries, 170). In place of ‫“( قوة أحواسه‬the power of his senses”), ms 177, f. 88a, has ‫“( القوة الذي في قوة الحواس‬the power that is in the power of the sensory organs”). Following ms 184, f. 171a (cf. S1: 犿‫ܓ‬犯‫ ܠ ܢ‬煿‫ ܟܠ‬爏‫ ;ܕܟ‬Guillaumont, Les six centuries, 170). In place of the phrase ‫“( لـكي بالكلية لا يحس‬so that he does not sense at all”), ms 177, f. 88a, has ‫“( أن لا يحس أبدا بشي‬that he never senses”). Following ms 184, f. 171a. In place of ‫بواحدة‬, ms 177, f. 88a, has ‫بشي‬. Following ms 184, f. 171a. In place of ‫الحادثة‬, ms 177, f. 88a, has ‫الذي يكونوا‬. Following ms 184, f. 171a (cf. S1; Guillaumont, Les six centuries, 172). In place of ‫تلك التي عندما‬ (“those [causes] which, when …”), ms 177, f. 88a, has ‫“( وأما الذي‬but that which”). In place of ‫“( مثل الذي من الجب التحتاني‬like someone from a deep cistern”; cf. S1: 爯‫ ܕܡ‬燿‫ܐܝ‬ 煿‫ ܠ‬焏‫ ܕܠܝ‬焏‫ܝ‬狏‫ ܬܚ‬焏‫ܒ‬熏‫ ;ܓ‬Guillaumont, Les six centuries, 172), ms 184, f. 171a, has ‫من أسفل الجب‬ (“as if from the bottom of a cistern”). Following ms 184, f. 171a (cf. S1: 煿‫ ܠ‬焏‫ܕܠܝ‬, “will extricate him”; Guillaumont, Les six centuries, 172). In place of ‫“( تنشله‬will extricate him”), ms 177, f. 88a, has ‫“( تهيجه‬will rouse/awaken him”). In place of ‫“( إذا كان الجسد للعقل‬When the intellect has the body”), ms 184, f. 171a, has ‫إذا‬ ‫“( كان العقل في الجسد‬When the intellect is in the body”). In the lower margin, the scribe of ms 177, f. 88a, has added ‫“( يعني متجسم‬that is, corporeal”) as a gloss or commentary on this section of text. In place of ‫“( ليس يقدر أن ينظر‬it is not able to perceive”), ms 184, f. 171a, has ‫ما يستطيع أن‬ ‫“( يعاين‬it is not capable of seeing”). Following ms 184, f. 171a (cf. S1, ‫ܡ‬熏‫ ;ܕܠ ܓܫ‬Guillaumont, Les six centuries, 172). In place of ‫“( بغير جسم‬without corporeal substance”), ms 177, f. 88b, has ‫“( غير متجسم‬incorporeal”). ms 184, f. 171a: ‫لم‬.

Book 4

241

85/88. [S1 iv.85] The demons vanquish the soul when the passions multiply. They cause the person to be devoid of sensation when they extinguish the power of his senses, so that he does not sense at all any of the good causes that pertain to his life, those causes which, when he senses them, will extricate him like someone from the depths of a cistern. 86/89. [S1 iv.86] When the intellect has the body, it is not able to perceive incorporeal beings, and when it is without corporeal substance, it does not perceive corporeal substances.

242

Critical Edition and Translation of the Arabic Text

412.‫ وليس هكذا الثالوث المقدس‬411‫[ كل تآور ية بالأمور الذي تحتها تعُ رف‬٨٧ .٤ ١‫ ]س‬.٩٠\٨٧

.‫ غير محدود‬414‫ اثنين محيطة وواحد‬413‫[ من ثلاثة مذابح للمعرفة‬٨٨ .٤ ١‫ ]س‬.٩١\٨٨

417‫ على كلام تدبيره‬416‫ على نعمة الله ومن يفتش‬415‫[ من يستطيع أن يخـبر‬٨٩ .٤ ١‫ ]س‬.٩٢\٨٩ 421.‫ الطبع الناطق إلى خلطة ثالوثه المقدس‬420‫ وصاياه المقدسة دبر‬419‫ المسيح بعمل‬418‫وكيف‬

411

412 413 414 415

416 417

418 419 420 421

In place of ‫“( كل تآور ية بالأمور الذي تحتها تعُ رف‬Every contemplation is known through the things that are below it”), ms 184, f. 171a, has ‫“( كل تآور يا في حال ظهورها تعُ رف‬Every contemplation is known in the condition of its appearance”). In place of ‫“( الثالوث المقدس‬the Holy Trinity”), ms 184, f. 171a, has ‫“( تآور ية الثالوث المقدس‬the contemplation of the Holy Trinity”). In place of ‫من ثلاثة مذابح للمعرفة‬, ms 184, f. 171a, has ‫بعض الثلاث مذابح المعرفة‬. ms 184, f. 171a: ‫والواحد‬. Following ms 184, f. 171a (cf. S1: 焏‫ܥ‬狏‫ ܢܫ‬煿‫ܡܢ‬, “Who will tell …?”; Guillaumont, Les six centuries, 174). In place of ‫“( من يستطيع أن يخـبر‬Who can tell …?”), ms 177, f. 88b, has ‫من يخـبرنا‬ (“Who will tell us …?”). In place of ‫“( ومن يفتش‬Who will search out …?”), ms 184, f. 171a, has ‫“( ومن يقدر يفتش‬Who is able to search out …?”). In place of ‫“( تدبيره‬his dispensation/plan”), ms 184, f. 171a: ‫[“( السياسة‬his] governance”). The edited text of S1 has 焏‫ܬ‬熏‫ܢ‬犯‫ܒ‬煟‫“( ܡ‬dispensation”; Guillaumont, Les six centuries, 174), but four Syriac manuscripts, including one from Dayr al-Suryān (D = London, British Museum, Add. 14 478), contain a variant reading that includes a possessive pronoun suffix as in ms 177, f. 88b (‫ܬܗ‬熏‫ܢ‬犯‫ܒ‬煟‫ܡ‬, “his dispensation”). Following ms 184, f. 171a (cf. S1; Guillaumont, Les six centuries, 174). ms 177, f. 88b, omits the conjunction ‫و‬. In place of ‫بعمل‬, ms 184, f. 171a, has ‫بوساطة عمل‬. ms 184, f. 171a: ‫“( يدبر‬conducts”). Following ms 184, f. 171a (cf. S1: ‫ܬܗ‬熏‫ܝ‬狏‫ ;ܬܠܝ‬Guillaumont, Les six centuries, 174). In place of ‫“( حلطة ثالوثه المقدس‬the company of his Holy Trinity”), ms 177, f. 88b, has ‫خلطة بالثالوث‬ ‫“( المقدس‬the company of the Holy Trinity”).

Book 4

243

87/90. [S1 iv.87] Every contemplation is known through the things that are below it, but such is not the case with the Holy Trinity. 88/91. [S1 iv.88] Of the three altars belonging to knowledge, two have an extent, and one is limitless. 89/92. [S1 iv.89] Who can tell about the grace of God? Who will search out the discourse of his dispensation and how Christ, by practicing his holy commandments, conducted the rational nature into the company of his Holy Trinity?

244

Critical Edition and Translation of the Arabic Text

‫ إلّا على الناظرة لأن‬422‫[ معرفة المسيح ليس هي محتاجة إلى نفس مجادلة‬٩٠ .٤ ١‫ ]س‬.٩٣\٩٠ ‫ب[ بل الذين هم أطهار هم فقط الذين يقدروا أن يقتنون‬١٧١ .١٨٤] 424‫ هي للغير أطهار‬423‫المجادلة‬ 425.‫التآور يا‬

426.‫كملت المائة الرابعة بسلام الرب الذي له المجد دائما وعلينا رحمته آمين‬

422

423

424 425

426

Following ms 184, f. 171a (cf. S1, 焏‫ ܣܢܝܩ‬焏狏‫ ܕܪܘܫ‬焏‫ ܢܦܫ‬爏‫ ;ܥ‬Guillaumont, Les six centuries, 174). In place of the phrase ‫“( ليس هي محتاجة إلى نفس مجادلة‬does not need a disputatious soul”), ms 177, f. 88b, has ‫“( ليس هي لنفس تجادل‬does not belong to a soul that is disputatious”). Following ms 177, f. 88b (cf. S1; Guillaumont, Les six centuries, 174). In place of ‫إلّا على الناظرة‬ ‫“( لأن المجادلة‬but rather one that has perception, for disputation …”), ms 184, f. 171a, has ‫وعلى‬ ‫“( نظرة جدال‬nor the perception of disputation”). Note that, while the phrase ‫ لأن المجادلة‬in ms 177 is understood to introduce a new clause, in ms 184 the noun ‫ جدال‬is understood as part of a genitive construct with ‫نظرة‬, constituting the end of the previous clause. In place of ‫“( هي للغير أطهار‬belongs to those who are impure”), ms 184, f. 171a, has ‫وأيضا اً لغير‬ ‫“( طاهر ين‬Also, those who are impure …”). In place of ‫“( بل الذين هم أطهار هم فقط الذين يقدروا أن يقتنوان التآور يا‬but only those who are pure can acquire contemplation”), ms 184, 171b, has ‫ليس يقدروا يقتنوا تصور التآور يا بل‬ ‫[“( الأطهار فقط‬they] cannot acquire the conception of contemplation, but only the pure [can do so]”). ms 184, f. 171b, omits this closing line entirely.

Book 4

245

90/93. [S1 iv.90] The knowledge of Christ does not need a disputatious soul, but rather one that has perception, for disputation belongs to those who are impure, but only those who are pure can acquire contemplation. The fourth hundred has been completed in the peace of the Lord, to whom be the glory forever. May his mercy be upon us, amen.

1‫أ[ المائة الخامسة للقديس أنبا وغر يس يرحمنا الرب بصلاته آمين‬٨٩ .١٧٧]

.‫ من الفردوس‬3‫ الطبع الناطق الذي لأجلها خرج أدم‬2‫ أدم هو شبه المسيح حوى‬.١

‫ يفترزون من آخر ين بالأماكن وموعوظين البيعة السمائية بأماكن‬4‫ الموعوظين الذي للبيعة الظاهرة‬.٢ .‫و بأجساد يفترزون‬

ً ‫ الذين هم بهذا العالم و يشتهون العالم المزمع تآور يته قليل من كثير ينظرون وإذا كملوا سيرتهم حسنا‬.٣ .ً ‫ ينظروه نيرا‬5‫ووصلوا‬

.‫ الملائكة‬7‫ أوتمن خدمة فاضلة بطقس‬6‫ رأس الملائكة هو الطبع الناطق الذي بلا جسم الذي‬.٤

1 ms 184, f. 171b: ‫“( المائة الخامسة من رؤوس المعرفة للقديس أنبا أوغر يس‬The Fifth Hundred from the Chapters of Knowledge by Saint Anbā Evagrius”). Above the title line in ms 177, f. 89a, the scribe has written a cruciform heading in Greek letters (“With God”): ⲑ ⲥⲩⲛ ⲱ 2 ms 184, f. 171b: ‫حوا‬. 3 Here, both Arabic manuscripts diverge from S1 (Guillaumont, Les six centuries, 176), where the subject of the final clause is 焏‫“( ܡܫܝܚ‬Christ”) instead of ‫“( أدم‬Adam”). 4 The orthography in both Arabic manuscripts lacks a dot over the letter ‫ظ‬, which results in the reading ‫“( الطاهرة‬pure”), but this is a scribal omission. The expurgated Syriac text (S1) has 焏狏‫“( ܓܠܝ‬visible”; Guillaumont, Les six centuries, 176). 5 In place of ‫ووصلوا‬, ms 184, f. 171b, has ‫و بلغوا‬. 6 ms 184, f. 171b: ‫الذي قد‬. 7 Following ms 184, f. 171b, where the use of the preposition ‫ بـ‬mirrors the Syriac (S1; Guillaumont, Les six centuries, 176). ms 177, f. 89a, has ‫طقس‬, without the preposition ‫بـ‬.

Book 5 The Fifth Hundred by Saint Anbā Evagrius May the Lord have mercy on us through his prayers, amen. 1. Adam is the “likeness”8 of Christ, while Eve is (the likeness of) the rational nature, because of whom Adam left Paradise. 2. Those catechumens9 who belong to the visible church are distinguished from others by (their) places. Those hearing catechumens who belong to the heavenly church are distinguished by (their) places and bodies. 3. Those who are in this world and desire the world to come perceive the contemplation of it “in part.”10 When they have completed their “course”11 well and have arrived, they will perceive it in an illuminated way. 4. The archangel is the incorporeal rational nature that has been entrusted with a most excellent ministry in the order of the angels.

8 9 10 11

Romans 5:14. Lit. “those preached to.” 1 Corinthians 13:9 and 13:12. In Arabic, the phrase is ‫( قليل من كثير‬lit. “a little out of a lot”). 1 Timothy 4:7.

248

Critical Edition and Translation of the Arabic Text

16.‫ عمل الوصايا مع التواضع وحزن العقل‬15‫ يطهّره‬14‫ تدبير ين عظام‬13‫ الألمي الذي للنفس‬12‫ الجزو‬.٥

19‫ الذين قد أمنوا بالمسيح وتقدموا‬18‫ الملائكة هي يروشليم السمائية وصهيون يدعا‬17‫ إن كان تآور ية‬.٦ 20.‫ب[ ولمدينة الله الحي معلوم أن لتآور ية ملائكته المقدسين يتقدمون‬٨٩ .١٧٧] ‫لطوره المقدس‬

‫ من الله خدمة القديسين المزمعين لوراثة‬22‫ الذي أوتمن‬21‫ الملاك هو الطبع الناطق الذي بلا جسم‬.٧ .‫الحياة‬

25‫ سنين العمل هؤلاء ليس في السنة الثامنة إلا بالسنة السابعة‬24‫ أرضهم في ستة‬23‫ الذين فلحوا‬.٨ .‫ إ يتام ولا أرامل‬27‫أ[ السنة الثامنة ليس‬١٧٢ .١٨٤] ‫ الإ يتام والأرامل في‬26‫يقوتون‬ 12 13 14 15 16

17 18

19 20

21 22 23 24 25

26 27

Read: ‫الجزء‬. In place of ‫الجزو الألمي الذي للنفس‬, ms 184, f. 171b, has ‫جزوا النفس المتألم‬. In place of ‫“( تدبير ين عظام‬two great comportments”), ms 184, f. 171b, has ‫تدبير سيرتين عظيمة‬ (“the comportment of two great ways of life”). In place of ‫“( يطهّره‬purify it”), ms 184, f. 171b, has ‫“( تظهره‬reveal it”). The variant reading in ms 184 is caused by the scribal addition of a single dot over the letter ‫ط‬. Following ms 184, f. 171b (cf. S1: 焏‫ܬܗ ܕܗܘܢ‬熏‫ܬܗ ܘܚܫܝܫ‬熏‫ ;ܘܡܟܝܟ‬Guillaumont, Les six centuries, 178). In place of the phrase ‫“( مع التواضع وحزن العقل‬along with humility and the sorrow of the intellect”), ms 177, f. 89a, simply has ‫“( والاتضاع‬and humility”). ms 184, f. 171b: ‫“( تصور‬conceptualization”). In place of ‫وصهيون يدعا‬, ms 184, f. 171b, has ‫و يدعا صهيون‬. In ms 177, f. 89a, in the place where ‫ صهيون‬is written, another word seems to have been written earlier and then erased or scratched away. ms 184, f. 171b: ‫“( وقر بوا‬and have drawn near to”). In place of ‫“( معلوم أن لتآور ية ملائكته المقدسين يتقدمون‬it known that they advance toward contemplation of his holy angels”), ms 184, f. 171b, has ‫إنما اتقدموا لمعرفة تآور ية الملائكة المقدسين‬ (“indeed they have advanced toward knowledge of the contemplation of the holy angels”). In place of ‫الذي بلا جسم‬, ms 184, f. 171b, has ‫الغير متجسم‬. In place of ‫الذي أوتمن‬, ms 184, f. 171b, has ‫الذي قد اتمن‬. Following ms 184, f. 171b (cf. S1: 熏‫ ;ܦܠܚ‬Guillaumont, Les six centuries, 178). In place of ‫فلحوا‬ (“tilled, cultivated”), ms 171, f. 89a, has ‫“( عملوا‬worked”). In place of ‫في ستة‬, ms 184, f. 171b: ‫بست‬. In place of ‫“( ليس في السنة الثامنة إلا بالسنة السابعة‬not in the eighth year but in the seventh year”), ms 184, f. 171b, has ‫“( بالسنة الثامنة ليس بالسنة السابعة‬in the eighth year but not in the seventh year”). In ms 184, the inversion of the two days referenced does not make sense in relation to the clause that follows. ms 184, f. 171b: ‫يقيتون‬. ms 184, f. 172a: ‫لا‬.

Book 5

249

5. Two great comportments purify the passible part belonging to the soul: practicing the commandments, along with humility and the sorrow of the intellect. 6. If the contemplation of the angels is called the heavenly Jerusalem and Zion, when it comes to those who have believed in Christ and have advanced toward his holy mountain and to the city of the living God, it known that they advance toward contemplation of his holy angels. 7. The angel is the incorporeal rational nature who has been entrusted by God with the ministry of prospective saints for the inheritance of life. 8. Those who have tilled their earth during six years of work nourish the orphans and widows not in the eighth year but in the “seventh year.”28 In the eighth year, (they will nourish) neither the orphans nor the widows.

28

Exodus 23:10–11.

250

Critical Edition and Translation of the Arabic Text

33‫ مع أناس أنجاس‬32‫ مع الشياطين يختلطون ومنهم‬31‫ مع الملائكة منهم‬30‫ العيد‬29‫ من الناس يعملون‬.٩ 34.‫يتعاقبون‬

.‫ إخوتهم‬36‫ هم سابقين‬35‫ الأبكار هم الطبائع الناطقة الذين بفضيلتهم‬.١٠

‫ ومنه أيضا لً تنازل‬40‫ البشر‬39‫ زلوا‬38‫ الملائكة للتدابير الإنسية‬37‫[ من استقامة‬١١ .٥ ١‫ ]س‬.١٢-١١\١١ 43.‫ على الدرجات الذي سقطوا منهم يعبرون‬42‫ وإذا ما رجعوا بالصعود‬41‫فشل الشياطين‬ 29 30 31 32 33 34

35 36 37 38

39 40 41

42 43

In place of ‫من الناس يعملون‬, ms 184, f. 172a, has ‫بعض الناس يعملوا‬. Following ms 184, f. 172a, where the singular form of the noun mirrors the singular noun in S1 (焏‫ ;ܥܐܕ‬Guillaumont, Les six centuries, 178). ms 177, f. 89b, has the plural form ‫الأعياد‬. In place of ‫منهم‬, ms 184, f. 172a, has ‫و بعضهم‬. In place of ‫ومنهم‬, ms 184, f. 172a, has ‫و بعض‬. In place of ‫مع أناس أنجاس‬, ms 184, f. 172a, has ‫مع الناس النجسين‬. In place of ‫“( يتعاقبون‬follow along with”), ms 184, f. 172a, has ‫“( يتعبدون‬devote themselves to”). Both readings diverge from the expurgated Syriac text (S1: 爯‫ܢܩܝ‬狏‫ܡܫ‬, “are tormented (with)”; Guillaumont, Les six centuries, 180). In place of ‫بفضيلتهم‬, ms 184, f. 172a, has ‫بوساطة فضيلتهم‬. In place of ‫[“( هم سابقين‬they] precede”), ms 184, f. 172a, has ‫[“( اتقدموا على‬they] have come before”). ms 184, f. 172a: ‫تقانة‬. In place of ‫“( للتدابير الإنسية‬to human ways of conduct”), ms 184, f. 172a, has ‫إلى التدبير النفساني‬ (“to the psychic way of conduct”). The edited text of S1 (Guillaumont, Les six centuries, 180) has the noun 焏犯‫“( ܕܘܒ‬way of conduct, comportment”) in the singular, but a variant reading attested in a Syriac manuscript originally from Dayr al-Suryān (D = London, British Library [formerly British Museum], Add. 14578) has it marked as plural (i.e. “ways of conduct, comportments”), as in ms 177. In S1, the adjective accompanying the noun is 焏‫ܐܢܫܝ‬ (“human”), but a variant reading in manuscript D, as well as in several other witnesses (O, B, V, and the Armenian translation), has 焏‫“( ܢܦܫܢܝ‬psychic, of the soul”), as in ms 184. Following ms 184, f. 172a. In place of ‫زلوا‬, ms 177, f. 89b, has ‫( يزلولون‬sic). ms 184, f. 172a: ‫الناس‬. In place of ‫“( ومنه أيضا ً لتنازل فشل الشياطين‬and from it as well to the lower level of the demons’ failure”), ms 184, f. 172a, has ‫“( ومن هذا الفشل للشياطين‬and from this failure to [that of] the demons”). There is some confusion at this point in ms 177, f. 89b, where the scribe began to write ‫لتنازل للفشالا‬, and then crossed out ‫لتنازل‬, before starting again with ‫لتنازل‬ ‫ فشل الشياطين‬on the next line. In following ms 177, I take the entire initial phrase (‫لتنازل‬ ‫ )للفشالا‬as a scribal error that is then subsequently corrected with the intended text (‫لتنازل‬ ‫)فشل الشياطين‬. In place of ‫وإذا ما رجعوا بالصعود‬, ms 184, f. 172a, has ‫وعندما يرجعوا للصعود‬. In place of ‫على الدرجات الذي سقطوا منهم يعبرون‬, ms 184, f. 172a, has ‫على الدرج التي وقعوا منها‬ ‫يعبرون‬.

Book 5

251

9. Some people perform the feast with the angels, some get mixed up with the demons, and some follow along with corrupt people. 10. The “first-born”44 are the rational natures who through their virtue precede their brothers. 11/11–12. [S1 v.11] People have slipped from the integrity of the angels to human ways of conduct, and from it as well to the lower level of the demons’ failure. But when they ascend again, they will traverse the steps down which they fell.

44

Exodus 22:29.

252

Critical Edition and Translation of the Arabic Text

[‫أ‬٩٠ .١٧٧] ‫ من الآلام و بنعمة ر بنا صار ناظر الكائنات‬45‫[ إذا ما تع ّرا العقل‬١٢ .٥ ١‫ ]س‬.١٣\١٢ ‫ أكثر‬49‫ و يكون واسع في ذاته‬48‫ المحسوسات لأجل أن روحانيته تتميز‬47‫ لكل‬46‫حينئذ يكون محتقرا‬ .‫ الظاهرات‬55‫ كل‬54‫ من منظر‬53‫ عقله‬52‫ يجدب‬51‫ العالم ولهناك‬50‫من كل‬

‫ من الله أن تسقى‬56‫[ سحابة الروح هي الطبع الناطق الذي بلا جسم الذي اؤتمنت‬١٣ .٥ ١‫ ]س‬.١٤\١٣ 57.‫الودعاء‬

45 46

47 48 49

50 51 52 53 54 55 56

57

In place of ‫إذا ما تع ّرا العقل‬, ms 184, f. 172a, has ‫العقل إذا ما اتعرا‬. In place of ‫“( حينئذ يكون محتقرا‬then it despises”), ms 184, f. 172a, has ‫عند ذلك مبشر يكون‬ (“then it proclaims”). In ms 177, f. 90a, the reading of ‫“( محتقرا‬despises”) corresponds in meaning to the edited text of S1 (焏‫ܢ‬犯‫ܡܒܣ‬, “despises”) witnessed by manuscripts D, E, O, B, and V, as well as the Armenian translation (Guillaumont, Les six centuries, 180). By contrast, in ms 184, f. 172a, the reading of ‫“( مبشر‬proclaims”) corresponds in meaning to the variant reading 焏‫ܢ‬犯‫“( ܡܣܒ‬proclaims”) attested only in the main text of one Syriac manuscript (C), as well as in the margin of another (D). Notably, the latter reading differs only in the transposition of two letters. The complications of this transposition extend into Arabic, where the word ‫“( مبشر‬proclaims”) in ms 184 in fact mirrors the letter sequence of 焏‫ܢ‬犯‫“( ܡܒܣ‬despises”) but matches the meaning of 焏‫ܢ‬犯‫“( ܡܣܒ‬proclaims”). ms 184, f. 172a: ‫على كل‬. In place of ‫“( تتميز‬is distinguished, marked as distinct”), ms 184, f. 172a, has ‫“( تطلب‬searches”). In place of ‫“( واسع في ذاته‬expansive in itself”), ms 184, f. 172a, has ‫“( متسع بأقنومه‬expansive in its hypostasis”). The use of the technical theological term ‫“( أقنوم‬hypostasis”) in ms 184 follows the form of the Syriac noun ‫ܡ‬熏‫ ܩܢ‬but loses its general self-referential sense (“itself”). ms 184, f. 172a: ‫جميع‬. ms 184, f. 172a: ‫وإلى هناك‬. Following ms 184, f. 172a; ms 177, f. 90a, has ‫( يجبد‬sic). In place of ‫“( عقله‬its intellect”), ms 184, f. 172a, has ‫“( ضميره‬its mind/conscience”). In place of ‫“( منظر‬sight”), ms 184, f. 172a, has ‫“( نظرة‬perception”). ms 184, f. 172a: ‫جميع‬. ms 184, f. 172a: ‫اؤتمن‬. In ms 177, f. 90a (cf. S1; Guillaumont, Les six centuries, 182), the antecedent subject of the verb (‫اؤتمنت‬, “entrusted”) in this relative clause is the feminine noun ‫“( سحابة‬cloud”), while in ms 184, the antecedent subject of the verb (‫اؤتمن‬, “entrusted”) is the masculine noun ‫“( الطبع‬nature”). Reading ‫ الودعاء‬for ‫الودعا‬. In place of ‫أن تسقى الودعا‬, ms 184, f. 172a, has ‫ليسقى الوديعين‬. The plural noun in S1 is 焏‫“( ܬܡ̈ܝܡ‬the innocent”).

Book 5

253

12/13. [S1 v.12] When the intellect is stripped bare of the passions and becomes perceptive of existent beings through the grace of our Lord, then it despises all sensory things because its spiritual nature is marked as distinct and becomes expansive in itself more than all the world, and it draws its intellect to this place out of sight of all visible things. 13/14. [S1 v.13] The “cloud”58 of the Spirit is the incorporeal rational nature, entrusted by God to give drink to those who are meek.59

58 59

Exodus 19:9. Cf. Matthew 5:5.

254

Critical Edition and Translation of the Arabic Text

‫ الصغار يكون لهم ظل هكذا من‬62‫ الشمس الحصا‬61‫ أشرقت‬60‫[ كما أن إذا‬١٤ .٥ ١‫ ]س‬.١٥\١٤ 67.‫ بالظلام ينظرون‬66‫ هذا العالم أولا‬65‫ أن يشرق بمعرفة أحوال‬64‫ العقل الذي يبدأ‬63‫قدام‬

‫ في‬70ً ‫ النور و يكون ناظرا ً نيرا‬69‫ من الآلام يشرق كله مثل‬68‫[ العقل إذا ما تعرا‬١٥ .٥ ١‫ ]س‬.١٦\١٥ .‫ أعمال الله‬71‫كل‬

72.‫[ السحابة الروحانية هي تآور ية الروح التي أؤتمنت كلام التدبير وحكم الله‬١٦ .٥ ١‫ ]س‬.١٧\١٦

75‫ب[ يصير لها‬١٧٢ .١٨٤] 74‫ أن الأمواج إذا ارتفعت‬73‫ب[ مثلما‬٩٠ .١٧٧] [١٧ .٥ ١‫ ]س‬.١٨\١٧ ‫ ظلهم هكذا قدام العقل الروحاني ولو يكون تعاو بق صغار بسهولة‬76‫ظل وفي ساعته يهدون و يبطل‬ 77.‫ينطفون‬ 60 61 62 63 64 65 66 67 68 69

Following ms 184, f. 172a (cf. S1: 焏‫ ܕܡ‬焏‫ ;ܐܝܟܢ‬Guillaumont, Les six centuries, 182). In place of ‫“( كما أن إذا‬just as when”), ms 177, f. 90a, simply has ‫“( إذا ما‬when”). ms 184, f. 172a: ‫أشرق‬. Above the word ‫“( الحصا‬pebbles”), the scribe of ms 177, f. 90a, has written ‫“( الزلط‬gravel”) as a gloss or alternative reading. In place of ‫هكذا من قدام‬, ms 184, f. 172a, has ‫هكذا أيضا ًوقدام‬. In place of ‫“( يبدأ‬begins”), ms 184, f. 172a, has ‫“( بدأ‬began”). In place of ‫“( أحوال‬conditions”), ms 184, f. 172a, has ‫“( أمور‬things, affairs”). ms 184, f. 172a: ‫أوله‬. In place of ‫“( بالظلام ينظرون‬are perceived darkly”), ms 184, f. 172a, has ‫“( مظلمة يظهرون‬appear dark”). ms 184, f. 172a: ‫اتعرا‬. In place of ‫يشرق كله مثل‬, ms 177, f. 90a, has ‫جميعه يشرق كمثل‬.

71

In place of ‫“( و يكون ناظر ًا نير ًا‬becomes a luminous seer”), ms 184, f. 172a, has ‫و يصير ناظر‬ (“becomes a seer”). In place of ‫في كل‬, ms 184, f. 172a, has ‫لجميع‬.

72

In place of ‫“( كلام التدبير وحكم الله‬the word of God’s dispensation and judgment”), ms 184,

73 74 75 76

f. 172a, has ‫“( الكلام على سياسة الله ودينونته‬the word about the governance of God and his judgment”). ms 184, f. 172a: ‫كما‬. In place of ‫إذا ارتفعت‬, ms 184, f. 172a, has ‫عندما يتصاعدوا‬. In place of ‫“( يصير لها‬come to have”), ms 184, f. 172b, has ‫“( يعملوا‬make”). S1: 焏‫ܪ‬狏‫“( ܡܫ‬dissipates”; Guillaumont, Les six centuries, 182). In place of ‫“( يبطل‬comes to naught”), ms 184, f. 172a, has ‫“( ينحل‬wastes away”). In place of ‫“( ولو يكون تعاو بق صغار بسهولة ينطفون‬even if small obstacles arise … they are

70

77

Book 5

255

14/15. [S1 v.14] Just as small pebbles cast a shadow when the sun shines, so too, before the intellect, which begins to shine through knowledge, the conditions of this world at first are perceived darkly. 15/16. [S1 v.15] When the intellect is stripped bare of the passions, all of it shines like light and becomes a luminous seer of all God’s works. 16/17. [S1 v.16] The spiritual “cloud”78 is the contemplation of the Spirit, which has been entrusted with the word79 of God’s dispensation and judgment. 17/18. [S1 v.17] Just as the waves, when they rise, come to have a shadow, but instantly they subside and their shadow comes to naught, so too even if small obstacles arise before the spiritual intellect, they are easily extinguished.

78 79

easily extinguished”), ms 184, f. 172b, has ‫“( وأيضا ًالألوان الصغيرة بسهولة تنطفي‬the small colors also are easily extinguished”). Exodus 20:21. Or, “discourse, speech.”

256

Critical Edition and Translation of the Arabic Text

83‫ المقدسة حتى‬82‫ والقوات‬81‫ فقط يتشبهون‬80‫[ الشياطين بالألوان وأنواع الجسد‬١٨ .٥ ١‫ ]س‬.١٩\١٨ 85.‫ الجسد بأمر الله يتغيرون‬84‫لمزاجات‬

‫ من سقطة النجاسة لقيامة‬88‫ الذي يكون له‬87‫ هي التغير‬86‫[ قيامة الجسد الصغيرة‬١٩ .٥ ١‫ ]س‬.٢٠\١٩ .‫القداسة‬

90.‫ الحقيقية تحفظ الأحياء وتحيي أيضا ًالموتى‬89‫[ الحياة‬٢٠ .٥ ١‫ ]س‬.٢١\٢٠

.‫ توجد‬92‫ طور صهيون التآور ية الغير جسمانية‬91‫[ بأورشليم السمائية‬٢١ .٥ ١‫ ]س‬.٢٢\٢١

.‫[ القيامة الصغيرة التي للنفس هي الغيار من الآلام لإتقان عدم الآلام‬٢٢ .٥ ١‫ ]س‬.٢٣\٢٢

80 81 82 83

84

85 86

87 88 89 90 91 92

In place of ‫“( وأنواع الجسد‬as well as the forms of the body”), ms 184, f. 172b, has ‫وأشكال‬ ‫“( الجسد وز يه‬as well as the forms of the body and its outward appearance”). In place of ‫فقط يتشبهون‬, ms 184, f. 172b, has ‫يتشبهون فقط‬. In place of ‫والقوات‬, ms 184, f. 172b, has ‫وأما القوات‬. ms 184, f. 172b, omits ‫حتى‬. Note that the corresponding term in Syriac (‫ )ܐܦ‬is also omitted from one Syriac witness originally from Dayr al-Suryān (D; = London, British Library [formerly British Museum], Add. 14578; Guillaumont, Les six centuries, 184). Following ms 184, f. 172b, where the singular noun corresponds to the edited text of S1 (焏‫ܙ ܓ‬熏‫ܡ‬, “mixture”; Guillaumont, Les six centuries, 184). In place of ‫“( لمزاج‬with respect to the mixture”), ms 177, f. 90b, has ‫“( لمزاجات‬with respect to the mixtures”). In a variant reading attested by Syriac manuscript B (Berlin, Staatsbibliothek, Berol. Syr. 37), the noun 焏‫ܙ ܓ‬熏‫ ܡ‬is likewise marked as plural. ms 184, f. 172b: ‫يتقلبوا‬. Following ms 184, f. 172b (cf. S1; Guillaumont, Les six centuries, 184). In place of ‫قيامة الجسد‬ ‫“( الصغيرة‬The small resurrection of the body”), ms 177, f. 90b, has ‫القيامة الصغيرة التي للأجساد‬ (“The small resurrection that belongs/pertains to bodies”). Following ms 184, f. 172b. In place of ‫التغير‬, ms 177, f. 90b, has ‫الغيار‬. Following ms 184, f. 172b. In place of ‫“( له‬to it [i.e. the body]”), ms 177, f. 90b, has ‫“( لها‬to them [i.e. bodies]”). In place of ‫“( الحياة‬life”), ms 184, f. 172b, has ‫“( القيامة‬resurrection”). ms 184, f. 172b: ‫الموتا‬. ms 184, f. 172b: ‫( بأوشليم‬sic). The adjective ‫ السمائية‬is omitted. ms 184, f. 172b: ‫متجسمة‬.

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18/19. [S1 v.18] The demons imitate only the colors, as well as the forms of the body, but the holy powers are changed at the command of God, even with respect to the mixture of the body. 19/20. [S1 v.19] The small resurrection of the body is the change that happens to (the body) from the fall of corruption to the resurrection of holiness. 20/21. [S1 v.20] True life preserves the living, but it also gives life to the dead. 21/22. [S1 v.21] It is in the heavenly Jerusalem, Mount Zion, that incorporeal contemplation is found.

258

Critical Edition and Translation of the Arabic Text

‫أ[ تآور ية حكم‬٩١ .١٧٧] 93‫[ كثرة الكلام والآلام مظلم ومغي ّم يجعلوه لعلامة‬٢٣ .٥ ١‫ ]س‬.٢٤\٢٣ 94.‫الله وتدبيره‬

98.‫ هو ثاني لكلام الحركة‬97‫ كلام الحكم‬96‫ قالوا إن‬95‫[ الأبهات‬٢٤ .٥ ١‫ ]س‬.٢٥\٢٤

.‫ من عدم المعرفة للمعرفة‬99‫[ القيامة الصغيرة التي للعقل هي النقلة‬٢٥ .٥ ١‫ ]س‬.٢٦\٢٥

.‫ أن يتكلم عليه‬100‫[ من لم ينظر الله ما يستطيع‬٢٦ .٥ ١‫ ]س‬.٢٧\٢٦

102.‫ والشهوة الردية تحجب المنظورات‬101‫[ الغضبية تكدر النظرة وتعميها‬٢٧ .٥ ١‫ ]س‬.٢٨\٢٧ 93

94

95 96 97 98

99

100

In place of ‫“( مظلم ومغي ّم يجعلوه لعلامة‬darkens and clouds the sign of”), ms 184, f. 172b, has ‫“( ظلمة وقتام يجعلوا غرض‬makes dark and gloomy the intended meaning of”). In ms 177, the phrase ‫ لعلامة‬is mistakenly repeated twice, once at the end of f. 90b, and a second time at the beginning of f. 91a. Here, only the first instance is recorded. In place of ‫“( تآور ية حكم الله وتدبيره‬the contemplation of God’s judgment and dispensation”), ms 184, f. 172b, has ‫“( التآور ية دينونة الله وسياسته‬contemplating God’s judgment and governance”). ms 184, f. 172b: ‫الآباء‬. Following ms 184, f. 172b; ms 177, f. 91a, omits ‫إن‬. ms 184, f. 172b: ‫الدينونة‬. Following ms 184, f. 172b, where the singular form of the noun ‫ الحركة‬corresponds more closely to S1 (焏‫ܬ‬熏‫ܬܙܝܥܢ‬狏‫ ;ܡ‬Guillaumont, Les six centuries, 186). In place of ‫“( لكلام الحركة‬to the discourse of movement/motion”), ms 177, f. 91a, has ‫[“( ثاني كلام الحركات‬to] the discourse of movements/motions”). In place of ‫“( القيامة الصغيرة التي للعقل هي النقلة‬The small resurrection of the intellect is [its] migration”), ms 184, f. 172, has ‫“( قيامة العقل الصغيرة هي الانتقال‬The small resurrection of the intellect is [its] removal/relocation”). Following ms 184, f. 172b (cf. S1; Guillaumont, Les six centuries, 186). In place of ‫من لم ينظر‬

‫“( الله ما يستطيع‬Whoever has not perceived God cannot …”), ms 177, f. 91a, has ‫الذي ما نظر‬ 101

102

‫“( الله كيف يمكن‬How can the one who has not perceived God …?”). Following ms 184, f. 172b (cf. S1; Guillaumont, Les six centuries, 186). In place of ‫تكدر النظرة‬ ‫“( وتعميها‬disturbs and blinds perception”), ms 177, f. 91a, has ‫“( هي مكدرة النظر وتعمى‬is the disturber of perception, and it blinds”). Following ms 184, f. 172b (cf. S1; Guillaumont, Les six centuries, 186). In place of ‫والشهوة الردية‬ ‫“( تحجب المنظورات‬and wicked desire conceals visible things”), ms 177, f. 91a, has ‫وأما الشهوة‬ ‫“( الشر يرة المنظورات تخفى‬but evil desire hides visible things”).

Book 5

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22/23. [S1 v.22] The small resurrection of the soul is the change from the passions103 to (a state of) impassible integrity. 23/24. [S1 v.23] The abundance of discourse and the passions darkens and clouds the sign of the contemplation of God’s judgment and dispensation. 24/25. [S1 v.24] The fathers said that the discourse of judgment is second(ary) to the discourse of movement. 25/26. [S1 v.25] The small resurrection of the intellect is (its) migration from ignorance to knowledge. 26/27. [S1 v.26] Whoever has not perceived God cannot speak about him. 27/28. [S1 v.27] Anger disturbs and blinds perception, and wicked desire conceals visible things.

103

I.e. “passibility.”

260

Critical Edition and Translation of the Arabic Text

105‫ النفس من الجسد وتقطع‬104‫[ سيف الروح هو الكلمة الروحانية التي تفرز‬٢٨ .٥ ١‫ ]س‬.٢٩\٢٨ 106.‫منها الشر وعدم المعرفة‬

‫ وهكذا العقل إذا‬108‫ المدن بالتعجب بهم يذهلون‬107‫[ كما أن الناظر ين بحسن‬٢٩ .٥ ١‫ ]س‬.٣٠\٢٩ 111.‫ الذي ليس يقدر شي يجذبه‬110‫ أعمال الله بالعجب به تثبت‬109‫كان ناظر‬

‫ وهي‬114‫ تآور ية الكائنات‬113‫ هي‬112‫أ[ إن كان ملـكوت السماء‬١٧٣ .١٨٤] [٣٠ .٥ ١‫ ]س‬.٣١\٣٠ ‫ قيل‬117ً ‫ب[ حسنا‬٩١ .١٧٧] ‫ ولـكن داخلنا هو ممسوك من الشياطين‬116‫ هي داخلنا‬115‫هذهككلمة ر بنا‬ 118.‫إن الفلسطينيين لأرض الميعاد مالـكين‬

116

In place of ‫“( تفرز‬distinguishes”), ms 184, f. 172b, has ‫“( تفرق‬separates, differentiates”). Following ms 184, f. 172b (cf. S1: 焏‫ܦܣܩ‬, “cuts off”; Guillaumont, Les six centuries, 186). In place of ‫“( تقطع‬cuts off”), ms 177, f. 91a, has ‫“( تفدم‬seals off”). In place of ‫“( الشر وعدم المعرفة‬evil and ignorance”), ms 184, f. 172b: ‫“( شرور عدم المعرفة‬the evils of ignorance”). In place of ‫الناظر ين بحسن‬, ms 184, f. 172b, has ‫الذين ينظرون حسن‬. In place of ‫“( بالتعجب بهم يذهلون‬marvel in amazement at them”), ms 184, f. 172b, has ‫يدهشون‬ ‫“( بهم متعجبين‬are astonished [and] amazed at them”). In ms 177, above the word ‫يذهلون‬ (“[they] are astonished”), the scribe wrote a small black cross and added the verb ‫يثبتوا‬ (“they are transfixed”) as an alternative reading in the margin. In place of ‫إذا كان ناظر‬, ms 184, f. 172b, has ‫عندما ينظر‬. In place of ‫“( بالعجب به تثبت‬is transfixed in amazement at him”), ms 184, f. 172b, has ‫يدهش‬ ‫“( بهم متعجب‬is astonished [and] amazed at them”). In place of ‫“( الذي ليس يقدر شي يجذبه‬from which no one can drag it away”), ms 177, f. 91a, has ‫“( وليس شي يرفعه منه‬and there is nothing that takes it away from him [i.e. God]”). Following ms 184, f. 173a (cf. S1: 焏‫ ܕܫܡܝ‬焏‫ܬ‬熏‫ܡܠܟ‬, “the kingdom of heaven”; Guillaumont, Les six centuries, 188). In place of ‫“( ملـكوت السماء‬the kingdom of heaven”), ms 177, f. 91a, has ‫“( ملـكوت الله‬the kingdom of God”). Following ms 184, f. 173a. The scribe of ms 177, f. 91a, wrote ‫هي هي‬, mistakenly writing the same word twice, first at the end of one line and then once more at the beginning of the next line. S1: 焏‫ ܕܗܘ̈ܝ‬焏‫“( ܬܐܘܪܝ‬the contemplation of existent beings”; Guillaumont, Les six centuries, 188). In place of the phrase ‫“( تآور ية الكائنات‬the contemplation of existent beings”), ms 184, f. 173a, has ‫“( تآور ية العقل‬the contemplation of the intellect”). In place of ‫“( وهي هذهككلمة ر بنا‬and this is according to the word of our Lord”), ms 184, f. 173a, has the following: ‫“( وهذه حسب قول سيدنا‬and this is in accordance with the saying of our Lord”). ms 184, f. 173a: ‫جوانا‬.

117 118

ms 184, f. 173a: ‫فحسن ًا‬. In place of ‫“( الفلسطينيين لأرض الميعاد مالـكين‬the Philistines possess the land of the prom-

104 105 106 107 108

109 110 111 112

113

114

115

Book 5

261

28/29. [S1 v.28] The “sword”119 of the Spirit is the spiritual word that distinguishes the soul from the body and cuts off evil and ignorance from it. 29/30. [S1 v.29] Just as those who perceive the beauty of the cities marvel in amazement at them, so too the intellect, when it perceives the works of God, is transfixed in amazement at him, (an amazement) from which no one can drag it away. 30/31. [S1 v.30] If the kingdom of heaven is the contemplation of existent beings—and this is according to the word of our Lord, (which says,) “it is inside us”—but (if) our “inside” is held by the demons,120 (then) it is well said that the Philistines possess the land of the promise.

119 120

ise”), ms 184, f. 173a, has ‫“( أرض الميعاد مضبوطة من الفلسطانيين‬the land of the promise is controlled by the Philistines”). Ephesians 6:17. Cf. Matthew 12:43–54; Luke 11:24–26.

262

Critical Edition and Translation of the Arabic Text

.‫ تستر‬123‫ بغير أذيه‬122‫ الروح هي المعرفة العمالة التي لجزوا النفس المتألم‬121‫[ ترس‬٣١ .٥ ١‫ ]س‬.٣٢\٣١

‫ والماء مزجته بنا وعلى‬126‫ الخمر‬125‫ حكمة الله المسجودة‬124‫[ لما كثرت بنا‬٣٢ .٥ ١‫ ]س‬.٣٣\٣٢ 128.‫ هؤلاء بنشاط نبحث‬127‫تآور ية‬

‫ أن يفرقها بإفراز‬131‫ الذي أؤتمن من الله موهبة‬130‫ هو‬129‫[ الوكيل الحكيم‬٣٣ .٥ ١‫ ]س‬.٣٤\٣٣ .‫ بواجب الزمان‬132‫لرفاقه‬

134.‫ التي تحفظ نطقية النفس بغير ألم‬133‫[ خوذة الروح هي معرفة روحانية‬٣٤ .٥ ١‫ ]س‬.٣٥\٣٤

121 122 123 124 125

126 127 128

129 130 131 132

133 134

Following ms 184, f. 173a (cf. S1: 焏犯‫ܣܟ‬, “shield”; Guillaumont, Les six centuries, 188). In place of ‫“( ترس‬shield”), ms 177, f. 91b, has ‫“( خوذة‬helmet”). Following ms 184, f. 173a (cf. S1; Guillaumont, Les six centuries, 188). In place of ‫التي لجزوا‬ ‫النفس المتألم‬, ms 177, f. 91b, has ‫الذي بجزو عدم إلم النفس‬. ms 184, f. 173a: ‫مؤذية‬. In place of ‫“( لما كثرت بنا‬when [it] multiplies in us”), ms 184, f. 173a, has ‫“( إذا ابتدت فينا‬when [it] begins in us”). Following ms 184, f. 173a (cf. S1: 焏‫ܬ‬煟‫ܣܓܝ‬, “revered, venerated”; Guillaumont, Les six centuries, 188). In place of ‫“( المسجودة‬worshiped, revered”), ms 177, f. 91b, has ‫“( العز يزة‬esteemed, honorable”). ms 184, f. 173a: ‫بالخمر‬. ms 184, f. 173a: ‫“( تصو ّر‬conceptualization”). In place of ‫“( بنشاط نبحث‬let us zealously seek after”), ms 184, f. 173a, has ‫“( بحرص نفتش‬let us carefully search for”). In ms 177, f. 91b, above the verb ‫“( نبحث‬let us … seek after”) the scribe also wrote ‫“( نفحص‬let us examine”) as a gloss or alternative reading. In place of ‫“( الحكيم‬wise”), ms 184, f. 173a, has ‫“( الأمين‬faithful/trustworthy”). Following ms 184, f. 173a. ms 177, f. 91b, omits ‫هو‬. In place of ‫أؤتمن من الله موهبة‬, ms 184, f. 173a, has ‫أؤتمن موهبة من الله‬. In place of ‫“( أن يفرقها بإفراز لرفاقه‬that he might distribute it with discernment to his companions”), ms 184, f. 173a, has ‫“( و بإفراز يدبر بها رفقائه‬With discernment he administers it to his companions”). ms 184, f. 173a: ‫المعرفة الروحانية‬. In place of ‫“( بغير ألم‬from/without suffering”), ms 184, f. 173a, has ‫“( من المؤذيات‬from things that cause harm”). The expurgated Syriac text (S1; Guillaumont, Les six centuries, 190) has 焏‫“( ܕܠ ܢܟܝܢ‬without harm”).

Book 5

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31/32. [S1 v.31] The “shield”135 of the Spirit is the practical knowledge that protects the passible part of the soul from harm. 32/33. [S1 v.32] When the revered136 wisdom of God multiplies in us, it mixes wine and water in us.137 Let us zealously seek after the contemplation of these things. 33/34. [S1 v.33] The wise “manager”138 is the one who has been entrusted with a gift from God, that he might distribute it with discernment to his companions in the exigency of time. 34/35. [S1 v.34] The “helmet”139 of the Spirit is spiritual knowledge that preserves the rationality of the soul from suffering.

135 136 137 138 139

Ephesians 6:16. Following ms 184, f. 173a (cf. S1; Guillaumont, Les six centuries, 188). In place of “shield,” ms 177, f. 91b, has “helmet” (cf. Ephesians 6:17). Lit. “worshiped.” Cf. Proverbs 9:2. Luke 16:1–8. Ephesians 6:17.

264

Critical Edition and Translation of the Arabic Text

‫[ إن كان خبز الطبع الناطق تآور ية الكائنات هو الذي أومرنا بعرق جباهنا‬٣٥ .٥ ١‫ ]س‬.٣٦\٣٥ .‫نأكله معلوم أن بعمل وصايا الله لهذا نأكل‬

‫أ[ وكل قوتهم‬٩٢ .١٧٧] ‫ لكل الفلسطينيين‬140‫[ الذين لأرض الميعاد ورثوا‬٣٦ .٥ ١‫ ]س‬.٣٧\٣٦ 143.‫ وأيضا يً كونوا عبيد للفلسطينيين‬142‫ لئلا يشيخ بهم يسوع و يتعوق عن الخروج في العسكر‬141‫يقتلوا‬

144.‫[ صنارة الروح هي تعليم روحاني الذي من عمق الشر يحيد النفس‬٣٧ .٥ ١‫ ]س‬.٣٨\٣٧

140 141

142

143

144

In place of ‫الذين لأرض الميعاد ورثوا‬, ms 184, f. 173a, has ‫الذين ورثوا أرض الميعاد‬. In place of ‫“( لكل الفلسطينيين وكل قوتهم يقتلوا‬let them kill all the Philistines, along with all their power”), ms 184, f. 173a, has ‫“( بكل وقتهم صاروا يقتلوا الفلسطانيين‬in all their time have come to kill the Philistines”). In ms 177, f. 92a, the scribe originally seems to have written ‫“( قوتهم‬their power”), but then he (or perhaps a later hand) subsequently changed the spelling of the word (by crossing out the final tāʾ and substituting an alif ) to produce the form, ‫قواهم‬. In ms 184, f. 173a, there is a scribal error at this point due to a transposition of letters, where ‫“( وقتهم‬their time”) is written instead of ‫“( قوتهم‬their power”). The expurgated Syriac text (S1) puts this noun in a prepositional phrase (‫ܘܢ‬煿‫ ܚܝܠ‬煿‫ܒܟܠ‬, “by all their power”; Guillaumont, Les six centuries, 190), with reference to the instrumental power of those who inherit the land of promise rather than the power of the Philistines. In place of ‫[“( يتعوق عن الخروج في العسكر‬lest Joshua] be prevented from coming out into the army”), ms 184, f. 173a, has ‫“( و يتخلف بأن يكون لهم رأس جيش‬lest Joshua grow old among them and be restrained from becoming for them leader of their army”). In S1 (Guillaumont, Les six centuries, 190), the noun 爏‫ ܚܝ‬can convey a double meaning of “power” or “army.” While earlier in the chapter, the Arabic translators understand it according to the former sense (‫)قوة‬, here they translate it according to the latter meaning (‫ عسكر‬or ‫)جيش‬. In place of ‫“( وأيضا يً كونوا عبيد للفلسطينيين‬and [lest] they once again become slaves to the Philistines”), ms 184, f. 173a, has ‫“( و يعودوا يصيروا عبيد الفلسطانيين‬and [lest] they once again become slaves of the Philistines”). In place of ‫“( تعليم روحاني الذي من عمق الشر يحيد النفس‬a spiritual teaching that removes the soul from the depth of evil”), ms 184, f. 173a, has ‫التعليم الروحاني التي تنشل النفس من عمق‬ ‫“( الشرور‬the spiritual teaching that liberates the soul from the depth of evils”). In ms 177, f. 92a, above the verb ‫“( يحيد‬remove”), the scribe has also written ‫“( يصون‬safeguard, save”) as a gloss or alternative reading.

Book 5

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35/36. [S1 v.35] If the bread of the rational nature is the contemplation of existent beings, which we have been commanded to eat “by the sweat of our brows,”145 it is known that we eat this (bread) by practicing the commandments of God. 36/37. [S1 v.36] Those who have inherited the land of promise, let them kill all the Philistines, along with all their power, lest Joshua grow old among them and be prevented from coming out into the army, and (lest) they once again become slaves to the Philistines.146 37/38. [S1 v.37] The “fishhook”147 of the Spirit is a spiritual teaching that removes the soul from the depth of evil.

145 146 147

Genesis 3:19. Cf. Joshua 13:1. Job 40:24–41:3 (lxx 40:19–21).

266

Critical Edition and Translation of the Arabic Text

‫ يتسلح بوصايا الله والذي لأجل الحق‬148‫[ الذي يجاهد من أجل عدم التألم‬٣٨ .٥ ١‫ ]س‬.٣٩\٣٨ ‫ بغير ما أوذن‬151ً ‫ أعداه وغلبة الأول هي إذا لم يعمل شيا‬150‫ وهكذا يخرج مقابل‬149‫يتسلح بمعرفته‬ 153.‫ وصار رئيس لعلوم الظالين‬152‫والثاني إذا زل من الحق بتعليمه‬

156‫ب[ عدم تألم‬١٧٣ .١٨٤] 155‫ السلامة والسلامة هي تقانة‬154‫[ موضع الله دعى‬٣٩ .٥ ١‫ ]س‬.٤٠\٣٩ .‫ يطهر نفسه من كل الآلام‬159‫ يحل فيه بنشاط‬158‫ يشتهي أن إلهه‬157‫الطبع الناطق ومن‬ 148

149 150

151 152 153

154

Following ms 184, f. 173a (cf. S1; Guillaumont, Les six centuries, 192). In place of ‫الذي يجاهد‬ ‫“( من أجل عدم التألم‬The one who wages war on account of impassibility [lit. the lack of suffering]”), ms 177, f. 92a, has ‫“( الذي يقاتل لأجل عدم الآلام‬The one who battles on account of impassibility [lit. the lack of sufferings]”). Following ms 184, f. 173a (cf. S1; Guillaumont, Les six centuries, 192). In place of ‫“( بمعرفته‬with his knowledge”), ms 177, f. 92a, has ‫“( بمعرفة‬with knowledge”). Following ms 184, f. 173a (cf. S1: 爏‫ܒ‬熏‫ ;ܠܩ‬Guillaumont, Les six centuries, 192). In place of ‫“( مقابل‬facing”), ms 177, f. 92a, has ‫“( مقاتل‬battling”), a scribal error that resulted from confusion over the word’s pointing. Following ms 184, f. 173a; ms 177, f. 92a: ‫شي‬. Following ms 184, f. 173a; in place of ‫بتعليمه‬, ms 177, f. 92a, has ‫تعليمها‬. Read ‫ الضلالة‬for ‫الظلالة‬. Following ms 184, f. 173a (cf. S1: 焏‫ ܛܥ̈ܝ‬焏‫ܠܦܢ‬熏̈‫ ܠܝ‬焏‫ܘ‬煿‫ ܢ‬焏‫ܘܪܝܫ‬, “and becomes the head of erroneous doctrines”; Guillaumont, Les six centuries, 192). In place ‫“( وصار رئيس لعلوم الظالين‬and [thus] he has become a leader for the doctrines of those who are in error”), ms 177, f. 92a, has ‫“( يكون رئيس لتعليم الظلالة‬and [thus] becomes a leader for the teaching of error”). Following ms 184, f. 173a–b (cf. S1; Guillaumont, Les six centuries, 192). In place of ‫موضع الله‬

‫“( دعى‬The place of God has been called”), ms 177, f. 92a, has ‫“( مكان الله يدعا‬The place of 155 156

157

158 159

God is called”). Following ms 184, f. 173a. In place of ‫“( والسلامة هي تقانة‬and peace is the integrity of”), ms 177, f. 92a, has the following: ‫“( والسلام اتقانه‬and peace is its integrity”). Following ms 184, f. 173b (cf. S1, 焏‫ܬ‬熏‫ܫ‬熏‫ ;ܠ ܚܫ‬Guillaumont, Les six centuries, 192). In place of ‫“( عدم تألم‬impassibility; the lack of suffering”), ms 177, f. 92a, has ‫“( عدم آلام‬impassibility; the lack of sufferings”). Following ms 184, f. 173b (cf. S1: 爯‫ܡ‬, “whoever, the one who”; Guillaumont, Les six centuries, 192). In place of ‫ومن‬, ms 177, f. 92a, has ‫الذي‬. The use of the relative pronoun (‫)الذي‬ without a conjunction would have been ripe for misunderstanding on the part of Arabic readers. While it could have been understood as beginning a new clause (“The one who …”), it also could have been erroneously read in relation to the preceding noun, “nature,” as in “[the rational nature], which …” S1: ‫ܗ‬煿‫( ܐ‬Guillaumont, Les six centuries, 192). In place of ‫“( إلهه‬his God”), ms 184, f. 173b, has ‫“( الله‬God”). In place of ‫“( بنشاط‬zealously”), ms 184, f. 173b, has ‫“( بحرص‬carefully”).

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267

38/39. [S1 v.38] The one who wages war on account of impassibility should arm himself with the commandments of God, and the one who does so on account of the truth should arm himself with (God’s) knowledge, and thus go out facing his enemies. The victory over the first is when he does not do anything without having been given permission, and (the victory over) the second is when he strays from the truth through his teaching and (thus) becomes a leader for the doctrines of those who are in error. 39/40. [S1 v.39] “The place of God”160 has been called peace,161 and peace is the integrity of the impassibility of the rational nature. Whoever desires that his God should dwell in him, let him zealously purify himself from all the passions.

160 161

Exodus 24:11 (lxx). Or, “well-being.”

268

Critical Edition and Translation of the Arabic Text

‫ إليها العقل‬163‫ وإذا وصل‬162‫[ طور الروح هو التآور ية الروحانية الموضوعة في العلو‬٤٠ .٥ ١‫ ]س‬.٤١\٤٠ 166.‫ب[ الكلام الذي على الطبائع‬٩٢ .١٧٧] 165‫ ناظر كل‬164‫يكون‬

‫ ينقا له الآن من كل شهوة‬168‫ و يدور‬167‫[ الذي لعالم الروح بتآور ية نفسه حامل‬٤١ .٥ ١‫ ]س‬.٤٢\٤١ 173.‫ إفرازه على كل عدم حاسيته تلك الأولة‬172‫ و يؤلمه‬171‫ كثير بالذي صنع من قبل‬170‫ يخزا‬169‫الفساد‬

162 163 164 165

166 167

168 169 170 171 172

173

ms 184, f. 173b: ‫العلا‬. ms 184, f. 173b: ‫بلغ‬. ms 184, f. 173b: ‫صار‬. ms 184, f. 173b: ‫جميع‬. The scribe of ms 177 mistakenly writes the word ‫ كل‬twice, once at the end of f. 92a and a second time at the beginning of f. 92b. The edited text above only records the first instance. ms 184, f. 173b: ‫“( الطبع‬nature”). In place of ‫“( الذي لعالم الروح بتآور ية نفسه حامل‬The one who bears the world of the Spirit in the contemplation of his soul”), ms 184, f. 173b, has ‫“( الذي هو حامل عالم الروح بتصور نفسه‬The one who bears the world of the Spirit in the conceptualization of his soul while wandering around …”). In place of ‫“( و يدور‬while wandering around”), ms 184, f. 173b, has ‫“( وهو يطوف‬while moving about”). In place of ‫“( ينقا له الآن من كل شهوة الفساد‬now renounces all desire for corruption”), ms 184, f. 173b, has ‫“( اتخلف عن هذه شهوة الفساد‬has diverged from this desire for corruption”). In place of ‫“( يخزا‬is ashamed”), ms 184, f. 173b, has ‫“( و يخبل‬is confused”). In place of ‫[“( صنع من قبل‬what] was done before”), ms 184, f. 173b, has ‫[“( فعلهم أولة‬the things] which were done at first”). Following ms 184, f. 173b (cf. S1; Guillaumont Les six centuries, 194). In place of the verbal phrase ‫“( و يؤلمه‬while [his discernment] causes him to suffer”), the scribe of ms 177, f. 92b, initially wrote ‫( إذ آلامه‬sic), but later added ‫ إذا‬in the right margin, perhaps with the intention of correcting his error to ‫“( إذا لأمه‬when [his discernment] has caused him to suffer”). In place of ‫“( على كل عدم حاسيته تلك الأولة‬due to all that initial insensibility of his”), ms 184, f. 173b, has the following: ‫“( على كل قلة الحسس الأول‬due to [his] initial lack of sense/sensibility”).

Book 5

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40/41. [S1 v.40] The “mountain”174 of the Spirit is the spiritual contemplation established on high. When the intellect reaches (that contemplation), it comes to perceive all the discourse concerning the natures. 41/42. [S1 v.41] The one who bears the world of the Spirit in the contemplation of his soul while wandering around now renounces all desire for corruption. He is greatly ashamed of what was done before, while his discernment causes him to suffer due to all that initial insensibility of his.

174

Exodus 19:3 ff.

270

Critical Edition and Translation of the Arabic Text

‫ و بالانعزال‬177ً ‫ بالفضائل يظهر ني ّرا‬176‫ الروح الذي بالعقل ينقام‬175‫[ عالم تآور ية‬٤٢ .٥ ١‫ ]س‬.٤٣\٤٢ .‫ يظلم‬179‫ بالدوام‬178‫منهم‬

182‫ الذي بها يسير‬181‫ التي للنفس الناطقة‬180‫[ طر يق الروح هي التقانة الفاضلة‬٤٣ .٥ ١‫ ]س‬.٤٤\٤٣ .‫ الكائنات و يتنعم بنظرتهم‬183‫العقل الناطق و يصادف‬

‫ أن يبعدوا من‬186‫ أومروا المتنسكين‬185‫ غضب التنين هو خمر شر ير‬184‫[ إن كان‬٤٤ .٥ ١‫ ]س‬.٤٥\٤٤ 188.‫ يجب لمتنسكين الروح أن يبعدوا من الغضب في كل حين‬187‫الخمر‬

175 176

177 178 179 180 181 182

183

184 185 186 187

188

ms 184, f. 173b: ‫“( تصو ّر‬conceptualization”). Following ms 184, f. 173b (cf. S1; Guillaumont, Les six centuries, 194). In place of ‫الذي‬ ‫“( بالعقل ينقام‬that arises in the intellect”), ms 177, f. 92b, has ‫“( إذا تقو ّم العقل‬when it rectifies/reforms the intellect”). In ms 184, the masculine relative pronoun has as its antecedent the noun ‫“( عالم‬world”), while in ms 177 the feminine singular verb ‫ تقوم‬has as its subject the noun ‫“( تآور ية‬contemplation”). The scribe of ms 177 originally seems to have written ‫“( تقوم بالعقل‬when it arises in the intellect”), but he later erased the letter ‫بـ‬, which resulted in the clause ‫“( إذا تقو ّم العقل‬when it reforms the intellect”). In place of ‫“( بالفضائل يظهر ني ّر ًا‬appears luminous by means of the virtues”), ms 184, f. 173b, hasً ‫[“( بالفضيلة ضوئا نً ورا‬appears] as bright [and] as light by means of virtue”). In place of ‫“( و بالانعزال منهم‬but by being separated from them”), ms 184, f. 173b, has ‫و بميالة‬ ‫“( منها بالكلية‬but by bending/inclining away from them”). In place of ‫“( بالدوام‬perpetually”), ms 184, f. 173b, has ‫“( بالكلية‬completely”). In place of ‫“( التقانة الفاضلة‬the most excellent integrity”), ms 184, f. 173b, has ‫“( تقانة فاضلة‬a most excellent integrity”). In place of ‫التي للنفس الناطقة‬, ms 184, f. 173b, has ‫للنفس الناطقة‬. In place of ‫الذي بها يسير‬, ms 184, f. 173b, has ‫التي يسير بها‬. In ms 177, f. 92b, the antecedent of the relative pronoun ‫ الذي‬is the masculine singular noun ‫“( طر يق‬way”), while in ms 184, the antecedent of ‫ التي‬is the feminine singular noun ‫“( تقانة‬integrity”). Following ms 184, f. 173b (cf. S1: 牟‫ܦܓ‬, “happen upon, come across”; Guillaumont, Les six centuries, 194). In place of ‫“( و يصادف‬comes across”) ms 177, f. 92b, has ‫“( و يصدف‬avoid, shun; happen by chance”). In place of ‫“( إن كان‬If”), ms 184, f. 173b, simply has ‫“( إن‬Indeed”). In place of ‫“( شر ير‬evil”), ms 184, f. 173b, has ‫“( رديء‬wicked”). S1: 焏‫ܝܪ‬熟‫“( ܢ‬Nazirites/ascetics”; Guillaumont, Les six centuries, 194). In place of ‫أومروا المتنسكين أن يبعدوا من الخمر‬, ms 184, f. 173b, has ‫ومن هذا الخمر أومروا النساك‬ ‫أن يبتعدوا‬. The Arabic translators use ‫ المتنسكين‬and ‫ النساك‬to translate the Syriac term 焏‫ܝܪ‬熟‫ܢ‬ (“Nazirite, ascetic”) in the expurgated Syriace text (S1; Guillaumont, Les six centuries, 194). In place of ‫“( يجب لمتنسكين الروح أن يبعدوا من الغضب في كل حين‬it is incumbent upon

Book 5

271

42/43. [S1 v.42] The world of the contemplation of the Spirit that is constituted in the intellect appears luminous by means of virtues, but by being separated from (the virtues) it becomes perpetually darkened. 43/44. [S1 v.43] The “way”189 of the Spirit is the most excellent integrity of the rational soul along which the rational intellect walks, comes across existent beings, and enjoys the perception of them. 44/45. [S1 v.44] If the anger of the “sea monster” is evil “wine,”190 and ascetics have been commanded to avoid wine,191 it is incumbent upon ascetics of the Spirit to avoid anger at all times.

189 190 191

ascetics of the Spirit to avoid anger at all times”), ms 184, f. 173b, has ‫ومعلوم أيضا لً نساك الروح‬ ‫“( أن من الغضب في كل حين يبتعدوا‬It is known to ascetics of the Spirit that they should avoid anger at all times”). In ms 177, f. 92b, this clause functions as the apodosis of a condition, while in ms 184, it functions as an independent sentence. John 14:6. Deuteronomy 32:33. Numbers 6:3.

272

Critical Edition and Translation of the Arabic Text

‫ إذا انعزل منه يسلم بيد‬192‫[ العقل هو يدعا رأس النفس والفضائل شعر ضبطه‬٤٥ .٥ ١‫ ]س‬.٤٦\٤٥ .‫أعداه‬

.١٧٧] ‫[ عظيم الأحبار هو الذي لأجل كل الطبائع الناطقة يتضرع إلى الله‬٤٦ .٥ ١‫ ]س‬.٤٧\٤٦ .‫ ومن عدم المعرفة‬193‫أ[ لأجل أن بوساطته يبعدهم من الشر‬٩٣

‫[ قد نكرم الملائكة ليس لأجل طبعهم إلا لأجل فضيلتهم ونرذل الشياطين‬٤٧ .٥ ١‫ ]س‬.٤٨\٤٧ 194.‫لأجل كثرة شرهم‬

‫ هو‬196‫ وحده‬195‫[ واحد هو الجسد المسجود من الكل جسد المسيح الذي به‬٤٨ .٥ ١‫ ]س‬.٤٩\٤٨ 197ً.‫كلمة الله جسمانيا‬

‫ شر‬199‫ إلا ممتلئ‬198‫أ[ هو الذي ما يقدر أن يخلق شي‬١٧٤ .١٨٤] ‫[ الإله الجديد‬٤٩ .٥ ١‫ ]س‬.٥٠\٤٩ .‫خفي‬

192

193 194 195 196 197

198 199

In place of ‫“( شعر ضبطه‬the hair of its self-control”; or alternatively, “hair that has kept it under control”), ms 184, f. 173b, has ‫“( شعر يضبطه‬hair that keeps it under control”). The expurgated Syriac text (S1) has ‫ܘܬܗ‬犯‫ܝ‬熟‫ ܕܢ‬焏犯‫“( ܣܥ‬the hair of his nazirite [vow]/asceticism”; Guillaumont, Les six centuries, 194). ms 184, f. 173b: ‫“( الشرور‬evils”). ms 184, f. 173b: ‫“( شرورهم‬their evils”). Following ms 184, f. 173b (cf. S1: 煿‫ ܕܒ‬爏‫ ;ܡܛ‬Guillaumont, Les six centuries, 196). In place of ‫“( لأن به‬for in it”), ms 177, 93a, has ‫“( الذي به‬in which”). In place of ‫“( وحده‬alone”), ms 184, f. 173b, has ‫“( فقط‬only”). Following ms 184, f. 173b (cf. S1: 狏‫ܫܡܢܐܝ‬熏‫ܓ‬, “corporeally”; Guillaumont, Les six centuries, 196). In place of the adverbً ‫“( جسمانيا‬corporeally”), ms 177, f. 93a, has the adjective ‫متجسد‬ (“incarnate”). ms 184, f. 174a:ً ‫شيا‬. In place of ‫إلا ممتلئ‬, ms 184, f. 174a, has ‫بل هو مملوأ‬.

Book 5

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45/46. [S1 v.45] The intellect is called the head of the soul, and the virtues (are called) the hair of its self-control.200 If (the hair) becomes separated from (the head), then (the head) will be delivered into the hands of its enemies. 46/47. [S1 v.46] The high priest is the one who, for the sake of all the rational natures, entreats God that, by his intercession, he may separate them from evil and from ignorance. 47/48. [S1 v.47] We honor the angels not because of their nature but because of their virtue. We repudiate the demons because of the multitude of their evil. 48/49. [S1 v.48] There is one body worshipped by all, the body of Christ, for in it he alone is the Word of God corporeally. 49/50. [S1 v.49] The “new god”201 is the one who is not able to create anything but is full of hidden evil.

200 201

Or alternatively, “hair that has kept it under control.” Cf. Psalm 81:9 (lxx 80:9).

‫‪Critical Edition and Translation of the Arabic Text‬‬

‫‪274‬‬

‫‪] .٥١\٥٠‬س‪ [٥٠ .٥ ١‬الثالوث المقدس هو وحده مسجود له من قبل العوالم‪ 202‬التي منها‪ 203‬بعد ذلك‬ ‫جميع الكائنات المجسمة والغير متجسمة‪ 204‬من لا شي انقاموا‪205.‬‬

‫‪] .٥٢\٥١‬س‪ [٥١ .٥ ١‬الذي من نظر الكائنات ينظر الله ليس للطبع ينظر إلا لتدبير حكمته وإن هذا‬ ‫هكذا هو‪ 206‬ما هو تجـنن‪ 207‬الذين يجسرون يقولوا إنهم يعرفون طبع الله‪.‬‬

‫‪] .٥٣\٥٢‬س‪ [٥٢ .٥ ١‬إذا ما أردنا ننظر الأجساد نحن مفتقر ين للعقل الطاهر ]‪٩٣ .١٧٧‬ب[ والغير‬ ‫أجساد‪ 208‬للنقاوة الزائدة وأكثر من هذا كثير إذا ما قر بنا أن ننظر للثالوث‪ 209‬المقدس‪.‬‬

‫هو وحده ‪Following ms 184, f. 174a (cf. S1; Guillaumont, Les six centuries, 196). In place of‬‬ ‫‪.‬وحده من قبل العالمين مسجودة ‪, ms 177, f. 93a, has‬مسجود له من قبل العوالم‬ ‫‪ (“and‬ومنها ‪ (“from which”), ms 177, f. 93a, has‬التي منها ‪Following ms 184, f. 174a. In place of‬‬ ‫‪ (“worlds”), while‬العوالم ‪from them”). In Arabic, the antecedent of the relative pronoun is‬‬ ‫‪ (“Trinity”; Guillaumont, Les six centuries, 196).‬ܬܠܝ‪狏‬ܝ‪熏‬ܬ‪in Syriac (S1) the antecedent is 焏‬‬ ‫‪, ms 177, f. 93a, has‬جميع الكائنات المجسمة والغير متجسمة ‪Following ms 184, f. 174a. In place of‬‬ ‫‪.‬كل الكائنات الجسمانية والغير جسمانية‬ ‫‪ (“have been constituted”), ms 177, f. 93a, has‬انقاموا ‪Following ms 184, f. 174a. In place of‬‬ ‫‪ (“are constituted”).‬ينقامون‬ ‫‪.‬وإن كان هذا الأمر هو هكذا ‪, ms 184, f. 173b, has‬وإن هذا هكذا هو ‪In place of‬‬ ‫‪, “madness”; Guillaumont, Les six centuries, 198). In‬ܫܢܝ‪熏‬ܬ‪Following ms 184, f. 174a (cf. S1: 焏‬‬ ‫‪ (“jinn”).‬جن ‪ (“madness”), ms 177, f. 93a, has‬تجـنن ‪place of‬‬ ‫‪ (“embodied/incarnate beings”).‬متجسدين ‪ (“bodies”), ms 184, f. 174a, has‬أجساد ‪In place of‬‬ ‫‪.‬الثالوث ‪ms 184, f. 174a:‬‬

‫‪202‬‬ ‫‪203‬‬

‫‪204‬‬ ‫‪205‬‬ ‫‪206‬‬ ‫‪207‬‬ ‫‪208‬‬ ‫‪209‬‬

Book 5

275

50/51. [S1 v.50] The Holy Trinity alone is worshipped before the worlds,210 from which211 all corporeal and incorporeal existent beings subsequently have been constituted from nothingness. 51/52. [S1 v.51] The one who perceives God from the perception of existent beings does not perceive (God’s) nature but rather the dispensation of (God’s) wisdom. If this is the case, what madness belongs to those who dare to say that they know the nature of God? 52/53. [S1 v.52] When we want to perceive bodies, we require the pure intellect, but (when we want to perceive) incorporeal beings, (we require) extra purity, and (we require) even more than this—a lot (of purity)—when we have drawn near to perceive the Holy Trinity.

210 211

I.e. aeons. S1: “from whom” (Guillaumont, Les six centuries, 196).

276

Critical Edition and Translation of the Arabic Text

‫ العقل كمثل‬214‫ الطاهرة التي على تقانة‬213‫ التآور ية‬212‫[ الذبيحة الروحانية هي‬٥٣ .٥ ١‫ ]س‬.٥٤\٥٣ 215.‫على المذبح موضوعة‬

‫ عسر‬218‫ هكذا‬217‫ الطبائع أكثر من منظرهم ظاهر‬216‫[ كما أنه عسر معرفة أفهام‬٥٤ .٥ ١‫ ]س‬.٥٥\٥٤ .‫ الأجساد‬220‫ الكلام على الأجساد أكثر منظر‬219‫معرفة‬

.‫ الأمزجة لأن هذه للخليقة‬222‫[ ليس هي الثالوث المقدس هي كأمور‬٥٥ .٥ ١‫ ]س‬221.*\٥٥

212 213

214

215

216

217 218 219 220 221 222

ms 184, f. 174a: ‫هو‬. The edited text of S1 has 焏‫“( ܬܐܪܬ‬conscience”; Guillaumont, Les six centuries, 198), but a variant reading attested in four Syriac manuscripts (C, D, B, and V) has 焏‫“( ܬܐܘܪܝ‬contemplation”). One of these four manuscripts (D = London, British Library [formerly British Museum], Add. 14578) originally came from Dayr al-Suryān. Following ms 184, f. 174a (cf. S1: ‫ܬܗ‬熏‫ ܬܩܢ‬爏‫ ;ܕܥ‬Guillaumont, Les six centuries, 198). In place of ‫“( التي على تقانة‬which [rests] on the integrity of”), ms 177, f. 93b, has ‫“( الذي بتقانة‬which [comes] through the integrity of”), which corresponds to a variant reading (‫ܬܗ‬熏‫ܩܢ‬狏‫)ܕܒ‬ attested in Syriac manuscript D (London, British Library [formerly British Museum], Add. 14578), which was originally from the library at Dayr al-Suryān. The scribe of ms 177 wrote a small black cross above the phrase ‫بتقانة‬, and in the right margin he then wrote ‫بنقاوة‬ (“regarding the purity of”) as a gloss or alternative reading. Following ms 184, f. 174a (cf. S1; Guillaumont, Les six centuries, 198). In place of ‫كمثل على‬ ‫“( المذبح موضوعة‬just as it is placed on the altar”), ms 177, f. 93b, has ‫[“( موضوعة على المذبح‬which is] placed on the altar”). Following ms 184, f. 174a (cf. S1, ‫ܟܠ‬熏̈‫ܥ ܣ‬煟‫ܡ‬, “knowledge of the intellections”; Guillaumont, Les six centuries, 200). In place of ‫“( معرفة أفهام‬knowledge of the intellections”), ms 177, f. 93b, has ‫“( علم فهم‬knowledge of the intellection/understanding”). In place of ‫“( من منظرهم ظاهر‬than seeing them clearly”), ms 184, f. 174a, has ‫من نظر طبعهم‬ (“than perceiving/seeing their nature”). ms 184, f. 174a:ً ‫هكذا أيضا‬. Following ms 184, f. 174a; ms 177, f. 93b: ‫علم‬. In place of ‫“( منظر‬seeing”), ms 184, f. 174a, has ‫“( النظر إلى‬perceiving, seeing”). This chapter is omitted in ms 184, f. 174a. The expurgated Syriac text (S1) has the singular form of the noun (焏‫ܬ‬熏‫ܨܒ‬, “thing, affair, matter”; Guillaumont, Les six centuries, 200).

Book 5

277

53/54. [S1 v.53] The spiritual sacrifice is the pure contemplation that (rests) on the integrity of the intellect, just as it223 is placed on the altar.224 54/55. [S1 v.54] Just as knowledge of the intellections of natures is more difficult than seeing them clearly, so too the knowledge of discourse about bodies is more difficult than seeing bodies. 55/*.225 [S1 v.55] The Holy Trinity is not like things involving mixtures, because these belong to creation.

223 224 225

I.e. a sacrifice. Lit. “the place of sacrifice.” This chapter is omitted in ms 184, f. 174a.

278

Critical Edition and Translation of the Arabic Text

‫ يوجد‬228‫ والذي ارتفعت منه التآور يا‬227‫ من الأمور وأيضا ًمن تآور يتهم انعزل‬226‫ الذي افترق‬.٥٦ ‫ لأنا قد‬231‫ وليس الثالوث المقدس هكذا‬230‫ يوجد خارج من الأمور‬229ً ‫خارج من الأمور وأيضا‬ 233.‫ أنها معرفة أزلية هي‬232 ّ‫أمنا‬

239‫ هكذا‬238‫ تآور يتهم‬237‫ ننظر‬236‫ ننظر الطبائع وإذا ما تطهّرنا‬235‫ بالأحواس‬234‫ كما أن هاهنا‬.٥٧

226 227

228

229 230 231 232 233 234 235 236 237 238 239

In place of ‫“( افترق‬has become disengaged”), ms 184, f. 174a, has ‫“( ابتعد‬has become distanced/removed”). In place of ‫“( من تآور يتهم انعزل‬has [also] become separated from the contemplation of them”), ms 184, f. 174a, has ‫“( من اتصورهم عدم‬has [also] become deficient in the conceptualization of them”). In place of ‫“( والذي ارتفعت منه التآور يا‬and the one from whom contemplation has been removed”), ms 184, f. 174a, has ‫“( والذي أخذت منه تآور يتهم‬and the one from whom the contemplation of them has been taken away”). Following ms 184, f. 174a (cf. S1: ‫ ;ܐܦ‬Guillaumont, Les six centuries, 200). ms 177, f. 93b, omits ً ‫وأيضا‬. In place of ‫يوجد خارج من الأمور‬, ms 184, f. 174a, has ‫خارج عن الأمور يوجد‬. In place of ‫وليس الثالوث المقدس هكذا‬, ms 184, f. 174a, has ‫وليس هو هكذا الثالوث المقدس‬. Following ms 184, f. 174a (cf. S1; Guillaumont, Les six centuries, 200). In place of ّ‫لأنا قد أمنا‬ (“for we have come to believe”), ms 177, f. 93b, has ‫“( أؤمن‬I believe”). ms 184, f. 174a, omits ‫هي‬. In place of ‫كما أن هاهنا‬, ms 184, f. 174a, has ‫كما أنه الآن‬. In place of ‫بالأحواس‬, ms 184, f. 174a, has ‫بوساطة الأحواس‬. ms 184, f. 174a: ‫نقينا‬. Following ms 184, f. 174a (cf. S1; Guillaumont, Les six centuries, 200). In place of ‫“( ننظر‬we perceive”), ms 177, f. 93b, has ‫“( بنظر‬through the perception of”). In place of ‫“( تآور يتهم‬the contemplation of them”), ms 184, f. 174a, has ‫“( تصورهم‬the conceptualization of them”). ms 184, f. 174a: ‫وهكذا‬.

Book 5

279

56. The one who has become disengaged from things has also become separated from the contemplation of them, and the one from whom contemplation has been removed is also outside of things. It is not so with the Holy Trinity; for we have come to believe that it is knowledge that exists from eternity. 57. Just as we now perceive the natures by means of the senses, and when we have been purified, we perceive the contemplation of them, so too when

280

Critical Edition and Translation of the Arabic Text

‫ ثالث ًا‬244‫ وإذا ما تطهّرنا‬243‫ الغير أجساد‬242‫أ[ تآور ية‬٩٤ .١٧٧] 241‫ نرصد‬240‫إذا ما اتطهّرنا بز يادة‬ .‫ الثالوث المقدس‬245‫نستحق منظر‬

ً ‫ وللحاسية أيضا‬246‫ب[ والعقل لتآور يتهم‬١٧٤ .١٨٤] ‫[ الحاسية تفرز المحسوسات‬٥٩-٥٨ .٥ ١‫ ]س‬.٥٨ 249‫ وأما العقل للحواس وللحاسية‬248‫ ما تفرز إفراز الحاسيات ليست للحواس إلا للحاسية‬247‫المحسوسات‬ 250.‫يفرز‬

240

241

242 243 244 245 246 247 248

249 250

Following ms 184, f. 174a (cf. S1; Guillaumont, Les six centuries, 200). In place of ‫إذا ما اتطهّرنا‬ ‫“( بز يادة‬when we have been purified even more”), ms 177, f. 93b, has ‫“( بالاكثر إذا تطهّرنا‬even more, when we have been purified”). In place of ‫“( نعاين‬we view”), ms 184, f. 174a, has ‫“( نرصد‬we observe”). The scribe of ms 177 repeats the verb ‫ نعاين‬twice in error, once at the end of f. 93b and again at the beginning of f. 94a. Only the first instance is recorded in the text above. The scribe of ms 184 originally wrote ‫ ثالث ًا‬before the verb ‫نرصد‬, but he then crossed it out with a pair of black and red diagonal strokes. This error was caused by a slip of the eyes, as the word ‫ ثالث ًا‬appears at the end of the following line. ms 184, f. 174a: ‫“( تصو ّر‬conceptualization”). ms 184, f. 174a: ‫الغير متجسدين‬. In place of ‫“( تطهّرنا‬we have been purified”), ms 184, f. 174a, has ‫“( اتطهرنا بز يادة‬we have been purified even more”). In place of ‫“( نستحق منظر‬we become worthy of perceiving/seeing”), ms 184, f. 174a, has ‫نؤهل‬ ‫“( لنظرة‬we become qualified to perceive/see”). ms 184, f. 174b: ‫“( تصورهم‬the conceptualization of them”). This marks the end of chapter 58 in the expurgated Syriac text (S1; Guillaumont, Les six centuries, 202). The scribe of ms 177, f. 94a, wrote a small black cross above ‫ المحسوسات‬and two words in the left margin, but they were later erased and are no longer legible. The section, ‫وللحاسية … إلا للحاسية‬, diverges somewhat from the expurgated Syriac text (S1), which reads as follows: 焏‫ ܐܚܪܢ‬焏‫ ܠܪܓܫ‬熏‫ ܠ‬焏‫ ܪܓܫ‬爯‫ ܕܝ‬爯‫ܫܝ‬犯‫ ܦ‬焏‫ܫ‬犯‫ ܠ ܦ‬焏‫ܬ‬熏‫ܓܫܢ‬犯‫ ܠܡ‬焏‫ܬ‬熏‫ܓܫܢ‬犯‫ܡ‬ 焏‫ܬ‬熏‫ܓܫܢ‬犯‫“( ܐܠ ܠܡ‬Sense does not discern sense. The organs of sense discern not the other organs of sense, but the sense [itself]”; Guillaumont, Les six centuries, 202). In place of ‫للحواس وللحاسية‬, ms 184, f. 174b, has ‫للحاسية وللحواس‬. Following ms 184, f. 174b. In ms 177, f. 94a, the pointing on the first letter of this verb is not clear.

Book 5

281

we have been purified even more, we view the contemplation of incorporeal beings, and when we have been purified a third time, we become worthy of perceiving the Holy Trinity. 58. [S1 v.58–59] Sensory perception discerns251 sense-perceptible things, and the intellect (discerns) the contemplation of them.252 But in turn sense-perceptible things do not discern sensory perception. The discernment253 belonging to sensory perceptions does not belong to the sensory organs, but rather to sensory perception. But the intellect discerns both the sensory organs and sensory perception.

251 252 253

Or, “distinguishes.” This marks the end of chapter 58 in S1 (Guillaumont, Les six centuries, 202). Or, “differentiation.”

282

Critical Edition and Translation of the Arabic Text

‫ هي قوته إذا ما عاين‬256‫ الطبائع وأخرى‬255‫ هو قوة العقل إذا ما تصور‬254‫[ آخر‬٦٠ .٥ ١‫ ]س‬.٥٩ .‫ وواحدة هي قوته إذا ما استحق لمعاينة الثالوث المقدس‬257‫تآور يتهم‬

262ً ‫ فأيضا‬261‫ وإذا ما قبلنا التآور ية‬260‫ في الهيوليات نذكر بتآور يتهم‬259‫ ننظر‬258‫[ لما أن‬٦١ .٥ ١‫ ]س‬.٦٠ .‫ وليس هكذا يعرض لنا في تآور ية الثالوث المقدس‬263‫نأتي لذكر الهيوليات‬

267‫ أو نقص أو ز يادة‬266‫ أو أمزجة‬265‫ أمور التركيب‬264‫[ الثالوث المقدس هو ليس‬٦٢ .٥ ١‫ ]س‬.٦١ 269.‫ب[ في كل حين متساو ية هي‬٩٤ .١٧٧] 268‫الأزلية هي وحيدة في كل شي‬

254 255 256 257 258 259 260 261

262 263 264 265

266 267 268

269

In place of ‫آخر‬, ms 184, f. 174b, has ‫شيئ أخر‬. In place of ‫“( تصور‬it has conceptualized”), ms 184, f. 174b, has ‫“( نظر في‬it has examined”). In place of ‫وأخرى‬, ms 184, f. 174b, has ‫وشي أخر‬. In place of ‫“( عاين تآور يتهم‬it has seen [for itself] the contemplation of them”), ms 184, f. 174b, has ‫“( شخص بتآور يته‬it has gazed at its contemplation”). In place of ‫لما أن‬, ms 184, f. 174b, has ‫عندما‬. Above the word ‫“( ننظر‬we perceive”), the scribe of ms 177, f. 94a, has also written ‫نتصور‬ (“we conceptualize”) as a gloss or alternative reading. ms 184, f. 174b: ‫تآور يتهم‬. In place of ‫“( وإذا ما قبلنا التآور ية‬and when we have become susceptible to contemplation”), ms 184, f. 174b, has ‫“( وعندما نقبل تصو ّرهم‬and when we are susceptible to conceptualizing them”). ms 184, f. 174b:ً ‫وأيضا‬. In place of ‫“( الهيوليات‬materialities”), ms 184, f. 174b, has ‫“( هيوليتهم‬their materiality”). In place of ‫هو ليس‬, ms 184, f. 174b, has ‫ليس هو‬. In place of ‫“( أمور التركيب‬composite matters”; lit. “matters of composition”), ms 184, f. 174b, has ‫“( حال تركيب‬a composite condition”; lit. “a condition of composition”). The expurgated Syriac text (S1) has 焏‫ ܗܝ ܕܪܘܟܒ‬焏‫ܬ‬熏‫“( ܨܒ‬a matter of compositions”; Guillaumont, Les six centuries, 202)). Following ms 184, f. 174b (cf. S1: 焏‫ܙ ܓ‬熏̈‫ ;ܐܘ ܡ‬Guillaumont, Les six centuries, 202). In place of ‫“( أو أمزجة‬or mixtures”), ms 177, f. 94a, has ‫“( ولا الامتزاج‬nor of mixture”). Following ms 184, f. 174b (cf. S1; Guillaumont, Les six centuries, 202). In place of ‫نقص أو‬ ‫“( ز يادة‬deficiency or excess”), ms 177, f. 94a, has ‫“( النقص والز يادة‬deficiency and excess”). In place of ‫“( الأزلية هي وحيدة في كل شي‬Existence from eternity is singular in all things”), ms 184, f. 174b, has ‫“( لأنها أزلية وحيدية مستو ية بكل شي‬For it is a singular existence from eternity equal in all things”). In place of ‫“( في كل حين متساو ية هي‬it is equal at all times”), ms 184, f. 174b, has ‫وفي كل حين‬ (“and at all times”).

Book 5

283

59. [S1 v.60] The power of the intellect is one thing when it has conceptualized the natures, but its power is another thing when it has seen (for itself) the contemplation of them. Its power is one when it becomes worthy of seeing for itself the Holy Trinity. 60. [S1 v.61] When we perceive materialities, we remember their contemplation, and when we have become susceptible to contemplation, we also come to remember materialities. But it does not occur to us in this way in the contemplation of the Holy Trinity. 61. [S1 v.62] The Holy Trinity consists not of composite matters or mixtures, nor of deficiency or excess. Existence from eternity is singular in all things, (and) it is equal at all times.

284

Critical Edition and Translation of the Arabic Text

274‫ الحرص والتهاون‬273‫ على قدر‬272‫ صعود ونزول‬271‫ الكائنات‬270‫[ بتآور ية‬٦٣ .٥ ١‫ ]س‬.٦٢ 279.‫ صعود ولا نزول‬278‫ ليس فيه‬277‫ الثالوث المقدس لأنه منظر متساوي‬276‫ هكذا بتآور ية‬275‫ليس‬

‫ النفس‬282‫ فيها هكذا‬281‫ من الأشكال المتصورة‬280‫[ كما أن المرآة تثبت بلا وسخ‬٦٤ .٥ ١‫ ]س‬.٦٣ 283.‫العادمة الآلام من كل أمور في الأرض‬

270 271 272 273 274 275 276 277 278 279 280

281

282 283

ms 184, f. 174b: ‫“( بتصور‬In the conceptualization of”). ms 184, f. 174b: ‫الكائنات فيها‬. ms 177, f. 94b: ‫“( صعود وحدور‬an ascent and a declivity”). The expurgated Syriac text (S1) ̈ has 焏‫ܬ‬狏‫ ܘ̈ܡܚ‬焏‫ܬ‬熏‫“( ܡܣ‬ascents and descents”; Guillaumont, Les six centuries, 204). In place of ‫“( على قدر‬in accordance with; according to the capacity of”), ms 184, f. 174b, has ‫“( بمقدار‬in the measure of”). In place of ‫“( والتهاون‬and neglectfulness”), ms 184, f. 174b, has ‫“( والإهمال‬negligence, carelessness”). ms 184, f. 174b: ‫وليس‬. ms 184, f. 174b: ‫في تآور ية‬. In place of ‫“( لأنه منظر متساوي‬for it is a sight that is balanced”), ms 184, f. 174b, simply has ‫“( لأن‬for”). ms 184, f. 174b: ‫فيها‬. In place of ‫ولا نزول‬, ms 184, f. 174b, has ‫ونزول‬. Following ms 184, f. 174b (cf. S1: 焏‫ܪ‬狏‫ ܡܟ‬焏‫ܢܦ‬熏‫ ;ܕܠ ܛ‬Guillaumont, Les six centuries, 204). In place of ‫[“( تثبت بلا وسخ‬a mirror] remains unsullied”), ms 177, f. 94b, has ‫لا يثبت فيها طبع‬ ‫[“( صور‬in a mirror] there does not remain any imprint of images”). Following ms 184, f. 174b (cf. S1: 爯‫̈ܝܩ‬煟‫ ܕܡ‬爯‫ ܐܝܠܝ‬焏‫ܬ‬熏̈‫ ܕܡ‬爯‫ ;ܡ‬Guillaumont, Les six centuries, 204). In place of the phrase ‫“( من الأشكال المتصورة‬by the forms conceptualized in it”), ms 177, f. 94b, has ‫“( من أشكال الناظر ين‬by the forms of those who perceive”). ms 184, f. 174b: ‫وهكذا‬. In place of ‫“( النفس العادمة الآلام من كل أمور في الأرض‬the impassible soul [remains unsullied] by all matters on the earth”), ms 184, f. 174b, has ‫النفس الغير متألمة ليس تنضدا من‬ ‫“( جميع الأمور الأرضانية‬the impassible soul does not experience opposition from all earthly things”).

Book 5

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62. [S1 v.63] In the contemplation of existent beings, there is an ascent and a descent, in accordance with their covetousness and neglectfulness. This is not the case in the contemplation of the Holy Trinity, for it is a balanced perspective. In it there is neither an ascent nor a descent. 63. [S1 v.64] Just as a mirror remains unsullied by the forms conceptualized in it, so too the impassible soul (remains unsullied) by all matters on the earth.

286

Critical Edition and Translation of the Arabic Text

.‫ الحكمة‬285‫ والعارف هو مساعد‬284‫[ العمال هو فلاح الإفراز‬٦٥ .٥ ١‫ ]س‬.٦٤

‫ قبل أن يأتي لصحة جزؤا‬288‫ الروح من‬287‫ يقدر العقل أن يشترك لمعرفة‬286‫[ ليس‬٦٦ .٥ ١‫ ]س‬.٦٥ 289.‫النفس المتألم‬

292‫ الأشجار هؤلاء الذي بالماء يتر بوا‬291‫ حاملين علامة‬290‫[ إن كان الطبائع الناطقة‬٦٧ .٥ ١‫ ]س‬.٦٦ .‫أ[ يجري من ينبوع الحياة‬١٧٥ .١٨٤] ‫ الذي‬293‫حسنا ًقيل إن المعرفة ماء الحياة‬

.‫ هو الذي قائم مقائل الذين يدخلون ليرثون أرض الميعاد‬294‫[ الفلسطيني‬٦٨ .٥ ١‫ ]س‬.٦٧

284

285 286 287 288 289 290 291 292

293

294

Following ms 184, f. 174b (cf. S1: 焏‫ܪܫܢ‬熏‫ ܕܦ‬焏‫ܘܗܝ ܦܠܚ‬狏‫ ܐܝ‬焏‫ܚ‬熏‫ܦܠ‬, “The devout one is the devotee/cultivator of discernment/differentiation”; Guillaumont, Les six centuries, 204). In place of ‫“( العمال هو فلاح الإفراز‬The practitioner is the cultivator of discernment/differentiation”), ms 177, f. 94b, has ‫“( العمال هو عمال الإفرازات‬The practitioner is the practitioner of discernments/differentiations”). The plural form of ‫ الإفرازات‬in ms 177 corresponds to a variant reading attested in one Syriac manuscript (D = London, British Library [formerly British Museum], Add. 14578, originally from Dayr al-Suryān), where the noun 焏‫ܪܫܢ‬熏‫ ܦ‬is pointed as plural (“discernments/differentiations”). Following ms 184, f. 174b (cf. S1: 焏‫ܪܢ‬煟‫ܡܥ‬, “helper”; Guillaumont, Les six centuries, 204). In place of ‫“( هو مساعد‬is the helper”), ms 177, f. 94b, has ‫[“( مقصد‬is] the seeker”). Following ms 184, f. 174b (cf. S1; Guillaumont, Les six centuries, 204). ms 177, f. 94b: ‫لم‬. Following ms 184, f. 174b. In place of ‫يشترك لمعرفة‬, ms 177, f. 94b, has ‫يشارك معرفة‬. Following ms 184, f. 174b. ms 177, f. 94b, omits ‫من‬. Following ms 184, f. 174b. In place of ‫لصحة جزؤا النفس المتألم‬, ms 177, f. 94b, has ‫للصحة لصحة‬ ‫]كذا[ جزو ألم النفس‬. ms 184, f. 174b: ‫الناطقة هم‬. ms 184, f. 174b: ‫غرض‬. Following ms 184, f. 174b (cf. S1; Guillaumont, Les six centuries, 206). In place of ‫هؤلاء الذي‬ ‫“( بالماء يتر بوا‬those that are nourished with water”), ms 177, f. 94b, has ‫[“( هكذا بالماء يتر بون‬and] thus they are nourished with water”). Reading ‫ ماء‬for ‫ما‬. This word is written without the hamzah in both manuscript copies. While the Arabic features a genitive (iḍāfah) construction with nouns in the singular (‫ماء‬ ‫“ ;الحياة‬the water of life”), the expurgated Syriac text (S1) has a noun-adjective pair in the plural (焏‫ ܚ̈ܝ‬焏‫ܡ̈ܝ‬, “living waters”; Guillaumont, Les six centuries, 206). The edited text of S1 has 焏‫ܥܢ‬煟‫ܝ‬狏‫ ܡ‬焏‫ܝ‬狏‫“( ܦܠܫ‬The intelligible Philistine”; Guillaumont, Les six centuries, 206), but a variant reading attested in the majority of manuscripts (C, D, E, B, V) omits the adjective, as do both Arabic copies.

Book 5

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64. [S1 v.65] The practitioner is the cultivator of discernment,295 and the knower (i.e. gnostic) is the helper of wisdom. 65. [S1 v.66] The intellect is not able to participate in the knowledge of the Spirit before the passible part of the soul becomes healthy. 66. [S1 v.67] If the rational natures signify the trees, those that are nourished with water, it is well said that knowledge is the water of life that flows from “the spring of life.”296 67. [S1 v.68] The Philistine is the one who stands in opposition to those who enter to inherit the land of the promise.

295 296

Or, “differentiation.” Psalm 36:9 (lxx 35:9).

288

Critical Edition and Translation of the Arabic Text

.‫ شجرة الحياة‬298‫ الذي عليه نصبت‬297‫[ الثالوث المقدس هي ماء مقدس‬٦٩ .٥ ١‫ ]س‬.٦٨

301‫أ[ هكذا‬٩٥ .١٧٧] 300‫ أو بتلك التي هو فيها‬299‫[ كما أن جسدنا بهذا الموضع يقال‬٧٠ .٥ ١‫ ]س‬.٦٩ .‫ المعرفة‬303‫ بإفرازات‬302‫عقلنا‬

.‫ ير يد أن يخرج الذي دخلوا أرض الميعاد‬304‫[ الجبار هو المنافق الذي‬٧١ .٥ ١‫ ]س‬.٧٠

308‫ بالإفراز نفهم‬307‫ من ينبوع واحد افترقوا‬306‫ رؤوس‬305‫[ إن كان الأر بعة أنهار‬٧٢ .٥ ١‫ ]س‬.٧١ 309.‫مخارجهم وامكنتهم‬

297

298

299 300

301

302 303

304 305 306 307 308 309

Following ms 184, f. 175a, but reading ‫ ماء‬for ‫مآ‬. In ms 177, f. 94b, the orthography of the word ‫“( ماء‬water”) is unclear, as it seems to have been overwritten. The scribe may have originally written ‫ماء‬, but then changed it to ‫)?( الميى‬, or perhaps vice versa. In S1 (Guillaumont, Les six centuries, 206), this noun-adjective pairing is in the plural: 焏‫̈ܝܫ‬煟‫ ܩ‬焏‫“( ܡ̈ܝ‬holy waters”). In place of ‫الذي عليه نصبت‬, ms 184, f. 175a, has ‫التي عليهم منصوب‬, where the (ungrammatical) plural object of the preposition seems to reflect a rote mirroring of the Syriac construction in which the antecedent noun is marked as plural (焏‫ܡ̈ܝ‬, “waters”). In ms 177, f. 94b, above the word ‫نصبت‬, the scribe then wrote ‫ غرست‬as a gloss or alternative reading. Following ms 184, f. 175a (cf. S1; Guillaumont, Les six centuries, 206). In place of ‫بهذا الموضع‬ ‫“( يقال‬is said to exist in this place”), ms 177, f. 94b, has ‫[“( في هذا المكان‬is] in this place”). Following ms 184, f. 175a. In place of ‫“( أو بتلك التي هو فيها‬or wherever it is located”), ms 177, f. 94b, has ‫“( وفي ذاك المكان‬and in that place”). In ms 177, the words ‫ ذاك المكان‬were added by the scribe below the final full line of text on the page. Following ms 184, f. 175a (S1: 焏‫ ;ܗܟܢ‬Guillaumont, Les six centuries, 206). In place of ‫“( هكذا‬so too”), ms 177, f. 95a, has the phrase ‫“( ما يكف أن يكون هكذا هكذا‬it also remains the case that”). ms 184, f. 175a: ‫وعقلنا‬. ms 184, f. 175a, has ‫“( بإفراز‬in the discernment/distinction”). As in ms 177, f. 95a, the expurgated Syriac text (S1) has the noun in the plural: 焏‫ܪܫܢ‬熏‫“( ܒܦ‬in the discernments/distinctions”; Guillaumont, Les six centuries, 206). S1: ‫ܘܗܝ ܗܘ ܕ‬狏‫ ܐܝ‬焏‫ܘܕ‬犯‫ ܡ‬焏犯‫“( ܓܢܒ‬The rebellious giant is the one who …”; Guillaumont, Les six centuries, 206). ms 184, f. 175a: ‫الأر بع أنهر‬. ms 184, f. 175a, omits ‫رؤوس‬. ms 184, f. 175a: ‫“( افتردوا‬have separated”). In place of ‫بالإفراز نفهم‬, ms 184, f. 175a, has ‫نفهم بإفراز‬. In place of ‫“( مخارجهم وامكنتهم‬their points of origin and their places”), ms 184, f. 175a, has

Book 5

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68. [S1 v.69] The Holy Trinity is holy water, upon which has been planted “the tree of life.”310 69. [S1 v.70] Just as our body is said to exist in this place or wherever it is located, so too our intellect (is said to exist) in the differentiations311 of knowledge. 70. [S1 v.71] The “giant”312 is the hypocrite who wants to expel those who have entered the land of the promise. 71. [S1 v.72] If the “four rivers”313 have branched off as heads from one source, it is with discernment that we understand their points of origin and their places.

310 311 312 313

‫ضا مخرجهم و بلدانهم‬ ً ‫“( وأن‬also their point of origin and their countries”). In the edited text of S1, both of the final two nouns are marked as plural, as is the case in ms 177, f. 95a. Four manuscripts (C, D, E, B), however, preserve a variant reading with the nouns in the singular, as in ms 184. One of those manuscripts (D = London, British Library [formerly British Museum], Add. 14578) was originally from Dayr al-Suryān. Genesis 2:9. Or, “discernments.” 1 Samuel 17:4, 51. Genesis 2:10.

290

Critical Edition and Translation of the Arabic Text

‫ التآور ية‬317‫ يصدف‬316‫ وما يتسجس‬315‫ إذا ما نظر في الطبائع‬314‫[ العقل يتعجب‬٧٣ .٥ ١‫ ]س‬.٧٢ 318.‫الموافقة المحبو بة له‬

.‫ الطبائع الناطقة‬321‫ المحدودة بها‬320‫ هي تآور ية الروح‬319‫[ المدينة‬٧٤ .٥ ١‫ ]س‬.٧٣

‫ و بقدر‬323‫ من الآلام هكذا بز يادة يشخص بالأفهام‬322‫[ العقل حسب ما يتعرى‬٧٥ .٥ ١‫ ]س‬.٧٤ 324.‫ما يتواتر حرصه فكذلك تستغنى معرفته‬

325.‫[ الطبع العارف يفتش معرفة الطبائع وهي أيضا ًالمعرفة تطهّر العارفين‬٧٦ .٥ ١‫ ]س‬.٧٥

314 315 316 317 318

319 320 321

322

323

324

325

ms 184, f. 175a: ‫يدهش‬. In place of ‫“( إذا ما نظر في الطبائع‬when it has perceived the natures”), ms 184, f. 175a, has ‫إذا‬ ‫“( شخص بالطبائع‬when it has gazed at the natures”). In place of ‫“( وما يتسجس‬and it is not troubled”), ms 184, f. 175a, has ‫“( وليس يتكدر عندما‬and it is not troubled when”). ms 184, f. 175a: ‫يصادف‬. In place of ‫“( التآور ية الموافقة المحبو بة له‬the contemplation that is agreeable and beloved to it”), ms 184, f. 175a, has ‫“( تآور ية تناسب ومحبو بة عنده‬a contemplation that is fitting and beloved to it”). In place of ‫“( المدينة‬The city”), ms 184, f. 175a, has ‫“( المرآة‬The mirror”). In place of ‫“( تآور ية الروح‬the contemplation of the Spirit”), ms 184, f. 175a, has ‫تصور طبائع‬ ‫“( الروح‬the conceptualization of the natures of the Spirit”). In place of ‫“( المحدودة بها‬in which [they are] delimited”), ms 184, f. 175a, has ‫“( ومحدود بها‬and in it [they are] delimited”). Instead of a relative construction as in ms 177, f. 95a, ms 184 introduces a new independent clause through the use of the conjunction ‫و‬. Following ms 184, f. 175a (cf. S1; Guillaumont, Les six centuries, 208). In place of ‫حسب ما‬ ‫“( يتعرى‬according to the measure of how much it is stripped”), ms 177, f. 95a, has ‫إذا ما تعرى‬ (“when it has been stripped”). Following ms 184, f. 175a (cf. S1: ‫ܟܠ‬熏̈‫ ܒܣ‬犟‫ܝ‬煟‫ ܡ‬狏‫ܐܝ‬犯‫ܝ‬狏‫ ;ܝ‬Guillaumont, Les six centuries, 208). In place of ‫بز يادة يشخص بالأفهام‬, (“it gazes all the more at the intellections”), ms 177, f. 95a, has ‫“( بالأكثر يعاين الأفهام‬it sees the intellections all the more”). Following ms 184, f. 175a (cf. S1: ‫ܗ‬狏‫ܥ‬煟‫ ܝ‬焏‫ܪ‬狏‫ ܥ‬爯‫ܬܗ ܗܟ‬熏‫ ܚܦܝܛ‬焏‫ ܕܬܟܒ‬焏‫ ;ܘܟܡ‬Guillaumont, Les six centuries, 208). In place of ‫“( و بقدر ما يتواتر حرصه فكذلك تستغنى معرفته‬and according to the capacity of how frequent its zeal recurs, its knowledge is thereby enriched”), ms 177, f. 95a, has ‫“( وكلما يتوافر بساطة بالأكثر يتزايد معرفته‬and whenever simplicity abounds, its knowledge increases all the more”). Reading ‫ تطهّر العارفين‬for ‫( تظهر للعارفين‬cf. S1: 焏‫ܘܥ‬煟̈‫ ܠܝ‬焏‫ܟܝ‬煟‫ܡ‬, “purifies those who know”; Guillaumont, Les six centuries, 208). mss 177 (f. 95a) and 184 (f. 95a) both reflect an error based

Book 5

291

72. [S1 v.73] The intellect marvels when it perceives the natures, and it is not troubled. It encounters the contemplation that is agreeable and beloved to it. 73. [S1 v.74] The “city”326 is the contemplation of the Spirit, in which the rational natures are delimited. 74. [S1 v.75] The intellect, according to how much it is stripped of the passions, gazes all the more at the intellections, and to the extent of how frequently its zeal recurs, its knowledge is thereby enriched. 75. [S1 v.76] The knowing nature327 examines the knowledge of the natures, and knowledge also purifies those who know.328

326 327 328

on a misreading of the pointing of this Arabic verb. Their inclusion of the ‫ لـ‬before the direct object also reflects a Syriacism. Matthew 5:14. I.e., “The gnostic nature.” I.e., “the gnostics.”

292

Critical Edition and Translation of the Arabic Text

‫ العقل‬332‫ من نشاط‬331‫ فضائل النفس الناطقة الذي‬330‫ هي‬329‫[ أبواب المدينة‬٧٧ .٥ ١‫ ]س‬.٧٦ 333.‫ومن قوة الله تقوم‬

‫ بهم‬336‫ب[ يلصق‬٩٥ .١٧٧] 335‫ أجسام الشياطين اللطيفة‬334‫[ لا تنقص ولا تز يد‬٧٨ .٥ ١‫ ]س‬.٧٧ 340.‫ القوة من الرب للإحساس بها‬339‫ الذين قبلوا‬338‫ الذين يحسون بر يحتهم‬337‫نتانة صعبة‬

329

330 331 332 333 334

335

336 337 338 339 340

The edited text of S1 has 焏‫ܥ‬煟‫̈ܝ‬狏‫ ܡ‬焏‫“( ܬܪܥ‬intelligible gates”; Guillaumont, Les six centuries, 208). This reading is attested in a single Syriac manuscript (C). In place of the adjective 焏‫ܥ‬煟‫̈ܝ‬狏‫ܡ‬, however, the majority of Syriac witnesses have the noun 焏狏‫ܝܢ‬煟‫ܡ‬, either in the singular (“[the gates of] the city”; E, O, V; Armenian translation) or in the plural (“[the gates of] the cities”; B, D), resulting in a gentive construction. These variant readings derived from a paleographical error due to the two Syriac words’ similarity in form. It should be noted that the second manuscript preserving the plural form of the noun (D = London, British Library [formerly British Museum], Add. 14578) originally came from the Dayr alSuryān collection, and this reading matches what is found in both Arabic translations. ms 184, f. 175a: ‫هو‬. ms 184, f. 175a: ‫التي‬. ms 184, f. 175a: ‫حرص‬. ms 184, f. 175a: ‫انقاموا‬. Above the word ‫تقوم‬, the scribe of ms 177, f. 95a, wrote ‫ انقام‬as a gloss or alternative reading. Following ms 184, f. 175a (cf. S1; Guillaumont, Les six centuries, 208). In place of ‫لا تنقص ولا‬ ‫“( تز يد‬neither are diminished nor are increased”), ms 177, f. 95a, has ‫لم ينقصون ولا يتزايدون‬ (“neither have diminished nor have increased”). Following ms 184, f. 175a (cf. S1; Guillaumont, Les six centuries, 208). In place of ‫أجسام‬ ‫“( الشياطين اللطيفة‬the corporeal substances of insubstantial demons”), ms 177, f. 95a, has ‫“( الأجسام اللطيفة الذي للشياطين‬the insubstantial corporeal substances that belong to the demons”). ms 184, f. 175a: ‫“( بل يلزق‬but rather [it] adheres”). ms 184, f. 175a: ‫نتن صعب‬. In place of ‫“( الذين يحسون بر يحتهم‬those who sense their odor”), ms 184, f. 175a, has ‫التي يحسون‬ ‫“( برائحته‬the odor of which [they] sense”). ms 184, f. 175a: ‫الذين قد قبلوا‬. In place of ‫“( القوة من الرب للإحساس بها‬the power from the Lord to sensorily perceive it”), ms 184, f. 175a, has ‫“( من الرب قوة الحسس‬from the Lord the power of sensory perception”).

Book 5

293

76. [S1 v.77] The gates of the city are the virtues of the rational soul that arise from the zeal of the intellect and the power of God. 77. [S1 v.78] The corporeal substances of insubstantial demons neither diminish nor increase. A terrible stench clings to them. Those who sense their odor are those who have received the power from the Lord to sensorily perceive it.

294

Critical Edition and Translation of the Arabic Text

‫ العقل وأما والمعاينة للثالوث‬343‫ هذه هي لقوة‬342‫ بتآور ية الطبائع‬341‫[ الإحساس‬٧٩ .٥ ١‫ ]س‬.٧٨ 347.‫ إلا موهبة زائدة من النعمة‬346‫ فقط‬345‫ ليس هي لقوته‬344‫المقدس‬

‫ بغيرته ليس‬350‫ب[ الناطق الذي‬١٧٥ .١٨٤] ‫ حر ية الطبع‬349‫ الروح هو‬348‫[ مأكول‬٨٠ .٥ ١‫ ]س‬.٧٩ .‫ لأجل محبة الصلاح‬351‫تنحنى من الشر‬

341 342 343 344 345 346 347 348

349 350 351

ms 184, f. 175a: ‫الحسس‬. ms 184, f. 175a, has ‫“( الطبع‬nature”). Following ms 184, f. 175a (cf. S1: Guillaumont, Les six centuries, 210). ms 177, f. 95b, omits the preposition ‫لـ‬. In place of ‫“( والمعاينة للثالوث المقدس‬seeing the Holy Trinity”), ms 184, f. 175a, has ‫الشخوص‬ ‫“( بالثالوث المقدس‬gazing at the Holy Trinity”). Following ms 184, f. 175a (cf. S1: Guillaumont, Les six centuries, 210). ms 177, f. 95b, omits the preposition ‫لـ‬. ms 184, f. 175a, omits ‫ فقط‬here. Instead, the word appears as part of the next clause (see the following footnote). In place of ‫“( إلا موهبة زائدة من النعمة‬but instead it is an added gift of grace”), ms 184, f. 175a, has ‫“( بل إنما موهبة فقط‬but rather it is only a gift”). There is confusion in both Arabic manuscripts regarding the initial noun. The reading in ms 177, f. 95b, reflected in the edited text above (‫مأكول‬, “what is eaten”), virtually transliterates the form of the initial noun in the expurgated Syriac text but with a different meaning (S1: ‫ܟܠ‬熏‫ܡ‬, “lock, bolt”; Guillaumont, Les six centuries, 210). ms 184, f. 175a, has ‫“( ميعاد‬promise”). ms 184, f. 175a: ‫هي‬. ms 184, f. 175b: ‫التي‬. Following ms 184, f. 175b (cf. Guillaumont, Les six centuries, 210). In place of ‫ليس تنحنى من‬ ‫[“( الشر‬it] does not deviate due to evil”), ms 177, f. 95b, has ‫( ما ما ينحط قدام البشر‬sic, “[it] does not degenerate due to humankind”). The inclusion of ‫“( البشر‬humankind”) in ms 177 instead of ‫“( الشر‬evil”) is a scribal error caused by their similar orthography.

Book 5

295

78. [S1 v.79] The sensory perception of the contemplation of natures belongs to the power of the intellect. However, [the act of] seeing the Holy Trinity does not belong to (the intellect’s) power alone, but instead it is an added gift of grace. 79. [S1 v.80] What is eaten of the Spirit is the freedom of the rational nature, which, in its zeal, does not deviate due to evil, on account of its love of the good.

296

Critical Edition and Translation of the Arabic Text

353‫ في التآور ية الروحانية التي للوحدانية المقدسة‬352‫[ إذا ما استحق العقل أن يكون‬٨١ .٥ ١‫ ]س‬.٨٠ .‫ بصورة خالقه‬354‫حينئٍذ بالنعمة يدعا أيضا ًإلاه لأجل أنهكمل‬

.‫ من الشياطين‬356‫ النفس الناطقة الذي يسترها‬355‫[ صور الروح هو عدم تألم‬٨٢ .٥ ١‫ ]س‬.٨١

‫ سبعة كما قالوا الأبهات أر بعة منهم في اليوم‬358‫ وجدناهم‬357‫[ كل التطهيرات‬٨٣ .٥ ١‫ ]س‬.٨٢ 359.‫السادس والباقي في اليوم الثامن‬

352 353

354

355

356 357 358 359

In place of ‫“( إذا ما استحق العقل أن يكون‬When the intellect has become worthy to be”), ms 184, f. 175b, has ‫“( عندما يستحق الذهن أن يصير‬When the mind is worthy to become”). Following ms 184, f. 175b, although both Arabic manuscripts show some divergence from the edited text of S1 (焏狏‫ܝܫ‬煟‫ ܩ‬焏‫ܬ‬熏‫ܝ‬煟‫ ܕܝܚܝ‬焏‫ܐܘܪܝ‬狏‫ܒ‬, “in the contemplation of the Holy Unity”; Guillaumont, Les six centuries, 210). In place of the phrase ‫في التآور ية الروحانية التي للوحدانية‬ ‫“( المقدسة‬in the spiritual contemplation of the Holy Unity”), ms 177, f. 95b, has ‫بتآور ية‬ ‫“( الثالوث المقدس‬in the contemplation of the Holy Trinity”). In ms 184, the inclusion of the adjective ‫“( الروحانية‬spiritual”) matches a variant reading attested in one Syriac manuscript (E), while the text in ms 177 matches a different variant reading attested in four Syriac manuscripts (D, O, B, V), as well as in the Armenian translation of the text. One of those four Syriac witnesses (D = London, British Library [formerly British Museum], Add. 14578) was once in the Dayr al-Suryān library collection. In place of ‫“( حينئذٍ بالنعمة يدعا أيضا إً لاه لأجل أنهكمل‬then by means of grace it is also called a god, since it has become perfect”), ms 184, f. 175b, has ‫عند ذلك و بالنعمة يدعا إلاه بأنه قد اتكمل‬ (“at that time, it is called a god as well, since it has already become perfect”). Following ms 184, f. 175b (cf. S1: 焏‫ܬ‬熏‫ܫ‬熏‫ ;ܚܫ‬Guillaumont, Les six centuries, 210). In place of ‫“( عدم تألم‬impassibility”; lit. “lack of suffering”), ms 177, f. 95b, has ‫“( عدم آلام‬impassibility”; lit. “lack of sufferings”). In place of ‫“( الذي يسترها‬which protects it [i.e. the soul]”), ms 184, f. 175b, has ‫التي تستر العقل‬ (“which protects the intellect”). S1: 焏‫ܘܪܬ‬熟‫“( ܓ‬circumcisions”; Guillaumont, Les six centuries, 212). In place of ‫“( وجدناهم‬we have found them [to be]”), ms 184, f. 175b, has ‫“( وجد أنهم‬it has been found that they [are]”). In the Arabic mss, the end of the chapter diverges from S1: 焏煟‫ ܘܚ‬:焏‫ܝ‬狏‫ܝ‬狏‫ ܫ‬焏‫ܡ‬熏‫ ܕܝ‬爯‫ܝ‬煿‫ ܡܢ‬牟‫ܐܪܒ‬ 焏‫ ܬܡܝܢܝ‬焏‫ܡ‬熏‫ ܕܝ‬焏‫ܟ‬犯‫܆ ܘܕܫ‬焏‫“( ܕܫܒܝܥܝ‬four of them on the sixth day, one on the seventh, and the rest on the eighth day”).

Book 5

297

80. [S1 v.81] When the intellect has become worthy to be in the spiritual contemplation of the Holy Unity, then by means of grace it is also called a god,360 since it has become perfect in the image of its Creator. 81. [S1 v.82] The wall of the Spirit is the impassibility of the rational soul, which protects (the soul) from the demons. 82. [S1 v.83] With regard to all the purifications,361 we have found them to be seven [in number], just as the fathers said, four of them on the sixth day, and the rest on the eighth day.362

360 361 362

Cf. Psalm 82:6 (lxx 81:6). The expurgated Syriac text (S1) has “circumcisions” (焏‫ܘܪܬ‬熟‫ ;ܓ‬Guillaumont, Les six centuries, 212). In the Arabic manuscripts, the end of this chapter diverges in wording from the expurgated Syriac text (S1; Guillaumont, Les six centuries, 212); for details, see the footnote to the Arabic text on the facing page.

298

Critical Edition and Translation of the Arabic Text

‫ استحق أن يكون مسكن لحكمة الله الممتلئة‬363‫[ هيكل الروح هو الذي‬٨٥-٨٤ .٥ ١‫ ]س‬.٨٤-٨٣\٨٣ ‫ الطبع‬367‫ لتآور ية الثالوث المقدس‬366‫ هيكل الله إذا ما استحق‬365‫ و يكمل أن يصير‬364‫إفرازات‬ 368.‫أ[ وهو أيضا بً واحد‬٩٦ .١٧٧] ‫الأول لأجل واحد والثاني عند واحد‬

373‫ ير يد‬372‫ الذي من قبل عدم التألم‬371‫ هو‬370‫[ المتوحد الذي يحب المجد الباطل‬٨٦ .٥ ١‫ ]س‬369.٨٥

363 364 365

366

367

368

369 370 371 372

373

In place of ‫الذي‬, ms 184, f. 175b, has ‫هو‬. The scribe of ms 184 has written a horizontal red line above the word ‫ هو‬and in the margin has added ‫ الذي‬in black ink. This marks the end of chapter 83 in ms 184. Following ms 184, f. 175b (cf. S1: 焏‫ܘ‬煿‫ ܠܡ‬爯‫ܡܠ ܕܝ‬狏‫ ;ܡܫ‬Guillaumont, Les six centuries, 212). In place of ‫“( و يكمل أن يصير‬it is perfected to become”), ms 177, f. 95b, has ‫“( يستحق أن يكون‬it is worthy to be[come]”). In place of ‫“( إذا ما استحق‬when it becomes worthy”) ms 184, f. 175b, has ‫“( عندما يؤهل‬when it becomes suitable”). After the word ‫ استحق‬in ms 177, f. 95b, the scribe seems to have written another word but then erased it or scratched it away completely. In place of ‫“( الثالوث المقدس‬the Holy Trinity”), ms 184, f. 175b, has ‫“( الوحدانية المقدسة‬the Holy Unity”). This place marks the end of chapter 84 in ms 184 and S1 (Guillaumont, Les six centuries, 212). The line ‫“( الطبع الأول لأجل واحد والثاني عند واحد وهو أيضا بً واحد‬The first nature is for the sake of One; the second is with One and is also in One”) in ms 177, ff. 95b–96a, corresponds to chapter 85 in S1 (Guillaumont, Les six centuries, 212), but it is omitted entirely from ms 184, f. 175b. Note that the chapter number 84 is omitted by the scribe of ms 177; his copy skips from chapter 83 to chapter 85. Following ms 184, f. 175b. In place of ‫الباطل‬, ms 184, f. 175b, has ‫الفارغ‬. Following ms 184, f. 175b. ms 177, f. 96a, omits ‫هو‬. Following ms 184, f. 175b (cf. S1: 焏狏‫ܫ‬熏‫ ;ܠ ܚܫ‬Guillaumont, Les six centuries, 212). In place of ‫“( عدم التألم‬impassibility”; lit. “lack of suffering”), ms 177, f. 96a, has ‫“( عدمان الأوجاع‬impassibility”; lit. “lack of pains”). Above the word ‫“( ير يد‬wishes”) the scribe of ms 184, f. 175b, added a small cross and then in the margin wrote the word ‫“( ينتظر‬waits”) as an alternative reading.

Book 5

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83/83–84. [S1 v.84–85] The temple of the Spirit has been deemed worthy to be the dwelling place for “the wisdom of God, which is full of differentiations.”374 It is perfected to become the temple of God when it becomes worthy of the contemplation of the Holy Unity. The first nature is for the sake of One; the second is with One and is also in One. 85.375 [S1 v.86] The solitary who loves vainglory is the one who, before (attain-

374 375

Ephesians 3:10. In ms 177, the chapter numbering sequence skips from 83 to 85.

300

Critical Edition and Translation of the Arabic Text

380‫ صحة النفس ليس يشتهي مديح‬379‫ ومن بعد‬378‫ هو الذي‬377‫ من الناس ومتضع الروح‬376‫أن يمتدح‬ .‫من الناس‬

ً.‫ بالتآور ية الأولة والثانية بها أيضا‬381‫[ المعرفة الثانية‬٨٧ .٥ ١‫ ]س‬.٨٦

‫ الأولة وجميع الشر ينعت بمصر وعلامة التآور ية الطبيعية‬382‫[ صهيون هي بالتآور ية‬٨٨ .٥ ١‫ ]س‬.٨٧ .‫ بها طور صهيون‬383‫أورشليم الذي‬

‫ هكذا عقل الطبع‬386‫ يأتي بعده ميلاد الناس‬385‫ العالم لا‬384‫[ كما أن بعد منتهى‬٨٩ .٥ ١‫ ]س‬.٨٨ 388.‫ لم يسبقه فساد‬387‫الأول‬

376 377 378 379 380 381 382 383 384 385 386 387

388

Following ms 184, f. 175b (cf. S1: 熯‫ܒ‬狏‫ ;ܢܫ‬Guillaumont, Les six centuries, 212). In place of ‫“( يمتدح‬to be praised”), ms 177, f. 96a, has ‫“( يتمجد‬to be glorified”). Following ms 184, f. 175b (cf. S1: 焏‫ ܪܘܚ‬燿‫ ;ܡܟܝ‬Guillaumont, Les six centuries, 212). In place of ‫ومتضع الروح‬, ms 177, f. 96a, has ‫المتضع الروح‬. Following ms 184, f. 175b. In place of ‫هو الذي‬, ms 177, f. 96a, has ‫هو ذاك الذي‬. Following ms 184, f. 175b. In place of ‫ومن بعد‬, the scribe of ms 177, f. 96a, originally wrote ‫ولا من بعد‬, but he then crossed out the word ‫لا‬. Following ms 184, f. 175b (S1: 焏‫ܒܚ‬熏‫ ;ܫ‬Guillaumont, Les six centuries, 212). In place of ‫مديح‬ (“praise”), ms 177, f. 96a, has ‫“( المجد‬glory”). ms 184, f. 175b: ‫المعرفة الثانية هي‬. In place of ‫بالتآور ية‬, ms 184, f. 175b, has ‫التآور ية‬. ms 184, f. 175b: ‫التي‬. Following ms 184, f. 175b. ms 177, f. 96a: ‫منتها‬. ms 184, f. 175b: ‫لم‬. In place of ‫الناس‬, ms 184, f. 175b, has ‫بشر‬. In place of ‫“( عقل الطبع الأول‬the intellect of the first nature”), ms 184, f. 175b, has ‫العقل‬ ‫“( الطبيعي الأول‬the first natural intellect”). In the edited text of S1, the noun used here is 焏‫“( ܗܘܝ‬genesis, existence”; Guillaumont, Les six centuries, 214), but one Syriac manuscript (B) preserves the variant reading of 焏‫“( ܗܘܢ‬mind, intellect”), which is the reading to which both Arabic translations correspond. In place of ‫“( لم يسبقه فساد‬no corruption preceded it”), ms 184, f. 175b, has ‫لا يأتي بعده فساد‬ (“no corruption will come after it”).

Book 5

301

ing) impassibility, wishes to be praised by people. The one who is humble of spirit is the one who, after (attaining) wellness of the soul, does not desire praise from people. 86. [S1 v.87] The second knowledge is attained through the first contemplation, and the second knowledge is attained through it as well. 87. [S1 v.88] Zion is in the first contemplation, and all evil is characterized by Egypt. The sign of the natural contemplation is Jerusalem, where Mount Zion is. 88. [S1 v.89] Just as after the end of the world there will no longer be the birth of human beings, so too no corruption preceded the intellect of the first nature.

302

Critical Edition and Translation of the Arabic Text

393‫ بكلمة‬392‫ أو أما‬391‫ بالحقيقية أما بالعقل الطاهر ي ُنظر‬390‫ الكائنات كما أنه‬389‫[ منظر‬٩٠ .٥ ١‫ ]س‬.٨٩ .‫ ملامة الكاتب‬398‫ يرجع إلى‬397‫ من اثنيهم‬396‫ والعادم‬395‫ يعُ لن‬394‫الحكماء‬

399.ً ‫كملت المائة الخامسة بمعونة الرب له السبح دائما ًأبدا ً سرمدا‬

389 390 391

392 393 394 395 396

397 398

399

ms 184, f. 175b: ‫نظرة‬. In place of ‫كما أنه‬, ms 184, f. 175b, has ‫كمثلما هي‬. Cf. S1: 焏熟‫ ܚ‬焏‫ ܕܟܝ‬焏‫“( ܐܘ ܗܘܢ‬either the pure mind sees it”). In place of ‫“( أما بالعقل الطاهر ينظر‬it is either perceived by the pure intellect”), ms 184, f. 175b, has ‫“( أو تكو ين الطبائع تنظر‬either it sees the creation of natures”). The variant reading in ms 184 must have derived from an otherwise unattested Syriac variant based on an orthographic confusion of the two middle terms (e.g. 焏熟‫ ܚ‬焏‫ ܕܟ̈ܝܢ‬焏‫ܐܘ ܗܘܝ‬, “either it sees creation of natures”). In place of ‫أو أما‬, ms 184, f. 175b, has ‫أو‬. ms 184, f. 175b: ‫كلمة‬, where the preposition ‫ بـ‬is omitted. Following ms 184, f. 175b, but reading ‫ الحكماء‬for ‫( الحكما‬cf. S1: 焏‫ܚܟ̈ܝܡ‬, “wise ones, sages”; Guillaumont, Les six centuries, 214). ms 177, f. 96a: ‫“( الحكمة‬wisdom”). In place of ‫“( يعُ لن‬it [i.e. the perception] is proclaimed”), ms 184, f. 175b, has ‫“( تفهم‬it [i.e. the word] understands”). Following ms 184, f. 175b (cf. S1: 熟‫ܕ ܓܠܝ‬, “the one who is deprived of”; Guillaumont, Les six centuries, 214). In place of ‫“( والعادم من‬the one who is deprived of”), ms 177, f. 96a, has ‫“( والذي هو منعزل‬The one who is separated from”). In place of ‫“( اثنيهم‬both of them”), ms 184, f. 175b, has ‫“( هؤلاء‬these”). Following ms 184, f. 175b (cf. S1: ‫ܟ‬犯‫ܫ‬, “should end up/remain in”; Guillaumont, Les six centuries, 214). In place of ‫“( يرجع إلى‬should fall under/return to”), ms 177, f. 96a, has ‫يتأمل‬ (“should consider”). In place of ‫“( له السبح دائم ًا أبد ًا سرمدًا‬Praise be to him forever and ever, without end”), ms 184, f. 175b, has ‫“( له المجد دائم ًا أبد ًا‬Glory to him forever and ever.”).

Book 5

303

89. [S1 v.90] Just as the (visual) perception of existent beings truly is either perceived by the pure intellect or proclaimed by the word of the wise ones, the one who is deprived of both should fall under400 the censure of the writer. The fifth hundred has been completed with the help of the Lord. Praise be to him forever and ever, without end.

400

Or, “should return to.”

.‫ آمين‬1‫أ[ المائة السادسة بركة قائلها تشملنا‬١٧٦ .١٨٤ \ ‫ب‬٩٦ .١٧٧]

‫ الوصايا و بحقيقة‬4‫ إلى هذه بعمل‬3‫ وكيف نصل‬2‫ ما هي تآور ية الكائنات الكتاب المقدس ما عّرف‬.١ .‫ يصعد إلى طور الرب وتتمته‬6‫ من هو الذي‬5‫المعرفة بإ يضاح علم‬

9‫ إليها ناس‬8‫ العالم هي متضاعفة الواحدة فعلية والأخرى روحانية أما الأولة يتقدموا‬7‫ تآور ية هذا‬.٢ .‫ إليها‬11‫ أناس قديسين فقط يتقدموا‬10‫ظالمين وأما الثانية‬

1

2 3 4 5

6 7 8 9 10 11

In place of ‫“( بركة قائلها تشملنا‬May the blessing of the one who utters it pervade us”), ms 184, f. 176a, has ‫ …“( للقديس أنبا أوغر يس بركة صلاته معنا‬by Saint Anbā Evagrius. May the blessing of his prayers be with us.”). In place of ‫“( الكتاب المقدس ما عرف‬the Bible has not made known”), ms 184, f. 176a, has ‫ما‬ ّ ‫“( أظهر الكتاب المقدس‬the Bible has not disclosed”). In place of ‫“( وكيف نصل‬but as for how we reach”), ms 184, f. 176a, has ‫“( وأما كيف نبلغ‬but as for how we attain”). In place of ‫بعمل‬, ms 184, f. 176a, has ‫بوساطة عمل‬. Following ms 184, f. 176a (cf. S1; Guillaumont, Les six centuries, 216). In place of ‫و بحقيقة‬ ‫“( المعرفة بإ يضاح علم‬and through the truth of knowledge, it has taught clearly”), ms 177, f. 96b, has ‫“( بالمعرفة الحقيقية علمنا نير ًا‬through true knowledge it has taught us brilliantly”). In place of ‫“( من هو الذي‬Who is the one who …?”), ms 184, f. 176a, has ‫[“( فصيح كالقول من‬It is] clear according to the saying, ‘Who …?’ ”). The scribe of ms 177, f. 96b, originally wrote ‫هذه‬, but then wrote an alif over the final hāʾ to correct it to ‫هذا‬. ms 184, f. 176a: ‫يدنوا‬. ms 184, f. 176a: ‫أناس‬. In place of ‫“( الثانية‬the second”), ms 184, f. 176a, has ‫“( هذه الثانية‬this second one”). Above ‫“( يتقدموا‬approach”), the scribe of ms 177, f. 96b, wrote the word ‫“( يصلوا‬arrive at”) as gloss or alternative reading.

Book 6 The Sixth Hundred May the blessing of the one who utters it pervade us, amen. 1. The Bible has not made known what the contemplation of existent beings is. But as for how we reach this through practicing the commandments and through the truth of knowledge, it has taught clearly: “Who is the one who ascends the mountain of the Lord, etc.?”12 2. The contemplation of this world is twofold: one (aspect) is practical, and the other is spiritual. As for the first, iniquitous people approach it; but as for the second, only holy people approach it.

12

Psalm 24:3 (lxx 23:3).

306

Critical Edition and Translation of the Arabic Text

17‫ والزي‬16‫ والألسن والأشكال‬15‫ بالبلاد‬14‫ من بعضهم البعض‬13‫ الشعوب المحسوسين يفرزون‬.٣ .‫ و بالمعرفة و بمواهب الروح‬20‫ القديسين بالتدابير‬19‫ والشعوب‬18‫و بعض بالأمزجة‬

23.‫ الروح القدس أيضا ًوللكائنات خالقا ًهو‬22‫ المسيح يدعا ومفيض‬21‫ أب الحق أب‬.٤

.‫ أقدم منه‬24‫ الغير مخلوق هو الذي هو بأزليته وليس شي‬.٥

‫ اليهودي الروحاني عمل وصايا الله كتعليم ر بنا‬26‫ هكذا‬25‫ كما أن الموسى يخـتن اليهودي المحسوس‬.٦ 28.‫أ[ سيف جبت لألقي في العالم‬٩٧ .١٧٧] 27‫القائل‬

19 20 21 22 23

ms 184, f. 176a: ‫يفترزون‬. ms 184, f. 176a: ‫بعض‬. Following ms 184, f. 176a (cf. S1; Guillaumont, Les six centuries, 216). ms 177, f. 96b, omits ‫“( بالبلاد‬by countries”). Following ms 184, f. 176a (cf. S1; Guillaumont, Les six centuries, 216). In place of ‫والألسن‬ ‫“( والأشكال‬by languages, by forms”), ms 177, f. 96b, has ‫“( بالألسن و بالأنواع‬by languages, by types”). Following ms 184, f. 176a (cf. S1; Guillaumont, Les six centuries, 216). ms 177, f. 96b, omits ‫“( والزي‬and clothing”). Following ms 184, f. 176a (cf. S1; Guillaumont, Les six centuries, 216). In place of ‫و بعض‬ ‫“( بالأمزجة‬and some by temperaments [lit. mixtures]”), ms 177, f. 96b, has ‫“( و بالأمزجة‬and by temperaments [lit. mixtures]”). ms 184, f. 176a: ‫وأما الشعوب‬. In place of ‫“( بالتدابير‬by ways of conduct”), ms 184, f. 176a, has ‫“( بالسيرة‬by way of life”). ms 184, f. 176a, omits ‫أب‬. Cf. S1: 焏‫“( ܪܝܫ‬head, beginning, principle”; Guillaumont, Les six centuries, 218). In place of ‫خالقا ًهو‬, ms 177, f. 96b, hasً ‫هو خالقا‬.

24 25

ms 184, f. 176a:ً ‫شيا‬. Following ms 184, f. 176a, but reading ‫ الموسى‬for ‫( الموس‬cf. S1: 焏‫ ܣܝܦ‬焏‫ܪ ܓܫܢ‬狏‫ ܡ‬焏‫ܘܕܝ‬煿‫ ܕܠܝ‬焏‫ܐܝܟܢ‬

26 27

circumcises the sense-perceptible Jew”), ms 177, f. 96b, has ‫اليهودي المو ُس المحسوس يطهره‬ (“the razor purifies the sense-perceptible Jew”). Above the word ‫الموس‬, the scribe of ms 177 has written ‫“( السيف‬the sword”) as a gloss or alternative reading. ms 184, f. 176a: ‫وهكذا‬. In place of ‫“( ر بنا القائل‬our Lord, who said”), ms 184, f. 176a, simply has ‫“( سيدنا‬our Lord”). Below the last line on ms 177, f. 96b, the scribe wrote the word ‫ سيف‬as a catchword, previewing the first word on the next page. In place of ‫“( سيف جبت لألقى في العالم‬I have brought a sword to cast upon the world”),

13 14 15 16

17 18

‫ܪ‬熟‫ ;ܓ‬Guillaumont, Les six centuries, 218). In place of ‫“( الموس يخـتن اليهودي المحسوس‬the razor

28

Book 6

307

3. Sense-perceptible peoples are distinguished from one another by countries, by languages, by (bodily) forms and clothing, and some by temperaments.29 But holy peoples (are distinguished) by ways of conduct, by knowledge, and by the gifts of the Spirit. 4. The Father of Truth is called the Father of Christ, and also the emanator of the Holy Spirit. He is the creator of existent beings. 5. The Uncreated One is the one who is in existence from eternity. There is nothing older than he is. 6. Just as the razor circumcises the sense-perceptible Jew, so too, in the case of the spiritual Jew, practicing the commandments of God (circumcises him). (This is) according to the teaching of our Lord, who said, “I have brought a sword to cast upon the world.”30

29 30

ms 184, f. 176a, has ‫“( أن ألقى في الأرض سيف‬to throw a sword on the earth”). The scribe of ms 184 later wrote an arching line in red ink over ‫أن ألقى‬, and in the margin he then wrote the word ‫أتيت‬, probably as an intended insertion/correction at the beginning of this phrase (cf. S1: 狏‫ ;ܐܬܝ‬Guillaumont, Les six centuries, 218). In ms 177, 97a, the verb ‫جبت‬ represents an Egyptian colloquial expression equivalent to ‫ أتيت‬in standard Arabic or 狏‫ܐܬܝ‬ in Syriac. The orthography/pointing of this verb is somewhat ambiguous: it could be read as either ‫“( جبت‬I brought”) or ‫“( جئت‬I came [with]”), but in the latter case one would expect the preposition ‫ بـ‬before the noun ‫سيف‬. Lit. “mixtures.” Matthew 10:34.

308

Critical Edition and Translation of the Arabic Text

‫ معلوم أن الذين يختتنون‬33‫ هو ر بنا يسوع المسيح‬32‫ الثامن هو يوم القيامة وقيامتنا‬31‫ إن كان اليوم‬.٧ .‫في اليوم الثامن به يختتنون‬

.‫ كما أن الفردوس هو منعم الأبرار كذلك الجحيم معّدبة الأشرار‬.٨

35.‫ الزمان فالتكو ين الأول هو أقدم من الفساد‬34‫ب[ الفساد هو تحت‬١٧٦ .١٨٤] ‫ إن كان‬.٩

‫ ليس هي الثالوث المقدس كالرابع والخامس والباقي لأن هؤلاء هم عدد والثالوث المقدس هي‬.١٠ .‫أزلية وحيدية‬

‫ ثالوث العدد الأول سابق الثاني والثالوث المقدس لم يسبق الثاني ليس هي ثالوث‬36[١٢ .٦ ١‫ ]س‬.١١ .‫العدد‬

31

32 33

34 35

36

The scribe of ms 184, f. 176a, wrote the word ‫ اليوم‬twice, once at the end of line 14 and again at the beginning of line 15. After recognizing his error, he struck through the former with a diagonal line in red ink. Following ms 184, f. 176a (cf. S1; Guillaumont, Les six centuries, 218). ms 177, f. 97a, omits the conjunction ‫و‬. Following ms 184, f. 176a (cf. S1; Guillaumont, Les six centuries, 218). In place of ‫ر بنا يسوع‬ ‫“( المسيح‬Jesus Christ our Lord”), ms 177, f. 97a, simply has ‫“( ر بنا المسيح‬Christ our Lord”). The edited text of S1 has ‫ܥ‬熏‫ܢ ܝܫ‬犯‫“( ܡ‬our Lord Jesus”; Guillaumont, Les six centuries, 218), but a variant reading attested in one Syriac manuscript (B) has the phrase ‫ܥ‬熏‫ܢ ܝܫ‬犯‫ ܡ‬焏‫ܡܫܝܚ‬ (“Jesus Christ our Lord”). In place of ‫هو تحت‬, ms 184, f. 176b, has ‫هو يقع تحت‬. Following ms 184, f. 176b (cf. S1: ‫ ܗܘ ܠܚܒܠ‬爟‫ܝ‬煟‫ ܩ‬焏‫ܡܝ‬煟‫ ܩ‬焏‫ܗܘܝ‬, “the first existence is older than corruption”; Guillaumont, Les six centuries, 220). In place of ‫فالتكو ين الأول هو أقدم‬ ‫“( من‬then the first creation is older than”), ms 177, f. 97a, has ‫“( العقل هو سابق الفساد‬the intellect is prior to”). This variant reading in ms 177 is almost certainly due to an act of scribal misrecognition and/or an orthographic error in the Syriac transmission of the text involving an otherwise unattested copy, where 焏‫“( ܗܘܢ‬intellect, mind”) was mistaken for and/or written in place of 焏‫“( ܗܘܝ‬creation”). In comparison with the expurgated Syriac text (S1; Guillaumont, Les six centuries, 220), chapters 11 and 12 in the Arabic copies are in reverse order. Arabic chapter vi.11 corresponds to S1 vi.12, and Arabic chapter vi.12 corresponds to S1 vi.11.

Book 6

309

7. If the eighth day is the day of resurrection, and our resurrection is Jesus Christ our Lord,37 it is known that those who are circumcised on the eighth day are circumcised in him.38 8. Just as Paradise is a place that makes the righteous glad, so too hell is a place that torments those who are evil. 9. If corruption is subject to time, then the first creation is older than corruption. 10. The Holy Trinity is not like the fourth, the fifth, and the rest, because they are numbers. The Holy Trinity is a singular existence from eternity. 11. [S1 vi.12] With respect to the first triad39 of number(s), the second is prior, but with respect to the Holy Trinity, the second was not prior. It is not a triad of number(s).

37 38 39

John 11:25. Genesis 17:12; Colossians 2:11. In Arabic, the word “triad” is identical to “trinity.”

310

Critical Edition and Translation of the Arabic Text

.‫ لثالوث العدد يتبع الرابع وليس هكذا الثالوث المقدس‬40[١١ .٧ ١‫ ]س‬.١٢

‫ لثالوث العدد تركيب واحد واحد يكمل والثالوث المقدس ليس بتركيب العدد هي لأجل أن‬.١٣ .‫ليس هي ثالوث العدد‬

‫ب[ الذي به أختار كل كمال اللاهوت‬٩٧ .١٧٧] ‫أ[ جسد المسيح هو من طبع البشر‬١٤ .٦ ١‫ ]س‬.١٤ .‫أن يسكن بالجسد‬

‫ رجلي المسيح هم العمل‬41‫[ المسيح هو إلاه الكل ككلمة الرسول‬١٥-‫ب‬١٤ .٦ ١‫ ]س‬.١٦-١٥\١٥ ‫ إن كان كل أعداه وضعهم تحت رجليه معلوم أن كلمن يطيعه يكون قابل العمل‬42‫والتآور ية‬ .‫والمعرفة‬

40

In S1, the original text of this chapter (vi.11 in the expurgated Syriac version) was more expansive, although this is attested by only one manuscript (O; Guillaumont, Les six centuries, 220). In the rest of the surviving Syriac copies and in the Armenian translation, the chapter is transmitted in abbreviated form due to homoioteleuton (an error caused by the skipping of the copyist’s eye over a repeated, or similarly phrased, section of text). Both Arabic manuscripts also preserve a shorter form of the chapter. The edited version of S1 reads as follows (with the omitted portion in the Syriac variant version indicated in bolded red font and the omitted portions in the Arabic translations indicated with nonbolded red font):

爏‫ ܗܟܝ‬煿‫ܝ‬狏‫ ܠܝ‬焏‫ܬ‬熏‫ ܪܒܝܥܝ‬焏‫ܝ‬熏‫ ܠ ܠ‬焏狏‫ܝܫ‬煟‫ ܩ‬爯‫ ܕܝ‬焏‫ܬ‬熏‫ܝ‬狏‫ܠܝ‬狏‫ ܠ‬焏‫ܬ‬熏‫ ܪܒܝܥܝ‬焏‫ܝ‬熏‫ ܠ‬焏‫ ܕܡܢ̈ܝܢ‬焏‫ܬ‬熏‫ܝ‬狏‫ܠܝ‬狏‫ܠ‬ 焏‫ ܕܡܢ̈ܝܢ‬焏‫ܬ‬熏‫ܝ‬狏‫ ܬܠܝ‬焏狏‫ܝܫ‬煟‫ ܩ‬焏‫ܬ‬熏‫ܝ‬狏‫ܬܠܝ‬ 41 42

“A tetrad accompanies the numeric triad, but a tetrad does not accompany the Holy Trinity. The Holy Trinity is not thus a numeric triad/trinity.” This marks the end of chapter vi.14 in S1 (Guillaumont, Les six centuries, 222). This marks the end of chapter vi.15 in ms 184, f. 176b.

Book 6

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12. [S1 vi.11] The fourth follows the triad of number(s). The Holy Trinity is not thus.43 13. The triad of number(s) has a structure that is completed one by one, but the Holy Trinity does not exist according to the structure of number(s), because it is not a triad of number(s). 14. [S1 vi.14a] The body of Christ is from the nature of humankind, in which “all the fullness of divinity chose to dwell” corporeally.44 15/15–16. [S1 vi.14b–15] Christ is “the God of all,” according to the word of the apostle.45 “The feet”46 of Christ are practice and contemplation.47 If “he has put all his enemies under his feet,”48 it is known that everyone who obeys him is susceptible to practice and knowledge.

43 44 45 46 47 48

The original text of this chapter (vi.11 in the expurgated Syriac version) was more expansive: see the corresponding footnote to the Arabic text for a detailed discussion. Colossians 1:19. Romans 9:5. 1 Corinthians 15:25. This marks the end of chapter vi.14 in S1 (Guillaumont, Les six centuries, 222). This marks the end of chapter vi.15 in ms 184, f. 176b. 1 Corinthians 15:25.

312

Critical Edition and Translation of the Arabic Text

51‫ لجنس‬50‫ ظهر‬49‫[ المسيح هو المعرفة الأزلية ومن الطبع الغير متجسم ومتجسم‬١٦ .٦ ١‫ ]س‬.١٧\١٦ 53.‫ يسمى الحكيم وحكمته حكيمين أو حكمتين‬52‫البشر والذي يقول مسيحين وابنين يشبه لمن‬

‫ من تآور ية الكائنات ومن معونة نعمة‬54‫[ القوة المقدسة هي التقو يم الذي يكون‬١٧ .٦ ١‫ ]س‬.١٨\١٧ .‫الله‬

55‫[ تم زمان متى لم يكن جسد المسيح طبيعي وليس وقت لم يكون فيه الله الكلمة‬١٨ .٦ ١‫ ]س‬.١٩\١٨ 58.‫ وظهوره صار بآخر الأيام‬57‫ بالخفي حل به‬56‫ولما صار‬

.‫ سقط منها‬59‫[ الرجوع هو صعود الطبع الناطق للتقانة الذي‬١٩ .٦ ١‫ ]س‬.٢٠\١٩

‫أ[ وهو صالح قوي حكيم خالق وأيضا أً ب وضابط‬١٧٧ .١٨٤] ‫[ قبل الحركة هو الله‬٢٠ .٦ ١‫ ]س‬.٢١\٢٠ .‫ و بعد الحركة ديان وطبيب ومدبر‬60‫الكل‬

49 50 51 52 53 54 55

56 57 58 59 60

Following ms 184, f. 176b (cf. S1; Guillaumont, Les six centuries, 222). In place of ‫الطبع الغير‬ ‫متجسم ومتجسم‬, ms 177, f. 97b, has ‫الطبع الجسم والغير جسم‬. Following ms 184, f. 176b. ms 177, f. 97b has ‫“( طهر‬was purified”), although the scribe probably intended ‫“( ظهر‬appeared”) but neglected to add a dot over the first letter. Following ms 184, f. 176b. ms 177, f. 97b: ‫بجنس‬. Following ms 184, f. 176b. In place of ‫لمن‬, ms 177, f. 97b, has ‫للذي الذي‬, mistakenly repeating the relative pronoun. Following ms 184, f. 176b. In place of ‫حكيمين أو حكمتين‬, ms 177, f. 97b, has ‫أما حكيمين وأما‬ ‫حكمتين‬. In place of ‫الذي يكون‬, ms 184, f. 176b, has ‫الحادث‬. Following ms 184, f. 176b (cf. S1; Guillaumont, Les six centuries, 222). In place of ‫وليس وقت‬ ‫“( لم يكون فيه الله الكلمة‬but there was never a moment when God the Word did not exist”), ms 177, f. 97b, has ‫“( ليس متى صار كلمة‬there was not a time when the Word came into existence”). In place of ‫“( ولما صار‬When it [i.e. that body] came into existence”), ms 184, f. 176b, has ‫لأن‬ ‫“( من حيث خلق‬For when it [i.e. that body] was created”). In place of ‫بالخفي حل به‬, ms 184, f. 176b, has ‫خفيا ًحل فيه‬. In place of ‫صار بآخر الأيام‬, ms 184, f. 176b, has ‫إنما كان في آخر الأيام‬. In place of ‫للتقانة الذي‬, ms 184, f. 176b, has ‫إلى التقانة التي‬. In ms 177, f. 97b, above the phrase ‫للتقانة‬, the scribe wrote ‫ للاستقامة‬as a gloss or alternative reading in smaller black script. Following ms 184, f. 177a (cf. S1: 爏‫ ܟ‬煟‫ ;ܘܐܚܝ‬Guillaumont, Les six centuries, 224). In place of

Book 6

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16/17. [S1 vi.16] Christ is the knowledge that exists from eternity. With respect to his incorporeal and corporeal nature, he has appeared to the human race. The one who says that there are two Christs and two Sons resembles whoever names the wise one and his wisdom as two wise ones or two wisdoms. 17/18. [S1 vi.17] The holy power is the (act of) reconstitution that takes place as a result of the contemplation of existent beings and the assistance of God’s grace. 18/19. [S1 vi.18] There was a time when the natural body of Christ did not exist, but there was never a moment when God the Word did not exist. When (that body) came into existence, (the Word) indwelled it secretly. (The Word’s) manifestation, however, took place at the end of days. 19/20. [S1 vi.19] The return61 is the ascension of the rational nature to the integrity from which it fell. 20/21. [S1 vi.20] Before movement, God existed and was good, powerful, wise, creator, and also father and ruler of all. After movement, (he is) judge, physician, and administrator.

61

‫“( وضابط الكل‬and ruler of all”), ms 177, f. 97b, has ‫“( وأيضا ًضابط الكل‬and also ruler of all”), which corresponds more closely to a variant reading found in a Syriac manuscript witness formerly from Dayr al-Suryān (爏‫ ܟ‬煟‫ ;ܘܐܦ ܐܚܝ‬D = London, British Library [formerly British Museum], Add. 14578). This “return” refers to the Origenian apokatastasis.

314

Critical Edition and Translation of the Arabic Text

64‫أ[ ثبتت بها‬٩٨ .١٧٧] 63‫ النفس الناطقة الذي إذا ما‬62‫[ الفضيلة هي تقانة‬٢١ .٦ ١‫ ]س‬.٢٢\٢١ .‫بغير حركة تبقا‬

‫ هذا العالم‬68‫ حكماء‬67‫ في العالم المزمع‬66ً ‫ أيضا‬65‫[ إن كان الكلام المحسوس يصلح‬٢٢ .٦ ١‫ ]س‬.٢٣\٢٢ ‫ معلوم أن حكماء هذا‬72‫ العالم المزمع‬71‫ العقل تستحق منظر‬70‫ كان طهارة‬69‫يرثون ملـكوت السماء إن‬ .‫ بعداء من معرفة الله‬73‫العالم هم‬

‫[ كما أن هذه الكلمة الظاهرة تعرف أحوال هذا العالم هكذا الكلمة الروحانية على‬٢٣ .٦ ١‫ ]س‬.٢٤\٢٣ .‫حقيقة العالم المزمع تعرف‬

‫ المقدسين و ينقامون على خمس مدن‬74‫[ الذي في العالم المزمع يكونوا كالملائكة‬٢٤ .٦ ١‫ ]س‬.٢٥\٢٤ .‫ يقبلون لأجل التدبير‬75‫وعلى عشرة معلوم أن قوة زائدة من نعمة الله‬ 62 63 64 65

66 67 68 69 70 71 72 73 74 75

Below the word ‫“( تقانة‬integrity”), the scribe of ms 177, f. 97b, has written ‫“( نقاوة‬purity”) and ‫“( استقامة‬integrity”) as two glosses or alternative readings. In place of ‫الذي إذا ما‬, ms 184, f. 177a, has ‫التي إذا‬. ms 184, f. 177a: ‫فيها‬. ̈ Following ms 184, f. 177a (cf. S1: 爯‫ ܚ̈ܫܚ‬焏狏‫ܪܓܫܢܝ‬狏‫ܘ ܕܡܠ ܡ‬煿‫ܐܢ‬, “If sense-perceptible words are useful …”; Guillaumont, Les six centuries, 226). In place of ‫“( إن كان الكلام المحسوس يصلح‬If sense-perceptible speech is useful …”), ms 177, f. 98a, has ‫إن كان الكلام المحسوس يستعملون‬ (“If they [i.e. ‘wise persons’] use sense-perceptible speech …”). Here, the text of ms 177 takes the plural subject of the apodosis (i.e. “wise persons” or “sages”) as the subject of the initial verb in the protasis. This divergence is due to the fact that in Syriac the verb is ̈ pointed as plural to agree with the noun ‫“( ܡܠ‬sense-perceptible words”). In Arabic, however, this noun is translated in the singular as ‫“( الكلام‬speech”). ms 184, f. 177a, omitsً ‫ أيضا‬here, but see below where the text includes it in the next clause. ms 184, f. 177a: ‫عتيد‬. In place of ‫حكماء‬, ms 184, f. 177a, has ‫وأيضا ًحكماء‬. ms 184, f. 177a: ‫وإن‬. ms 184, f. 177a: ‫نقاوة‬. In place of ‫“( منظر‬perceiving”), ms 184, f. 177a, has ‫“( لنظرة‬to perceive”). ms 184, f. 177a: ‫العتيد‬. In place of ‫هم‬, ms 184, f. 177a, has ‫يكونوا‬. The scribe of ms 177, f. 98a, original miswrote this phrase, but then erased its middle portion (‫[ئكة‬..]‫ )كا‬and corrected it by filling the lacuna with ‫لملا‬. In place of ‫( نعمة الله‬cf. S1: 焏煿‫ܬܗ ܕܐ‬熏‫ܛܝܒ‬, “the grace of God”; Guillaumont, Les six centuries, 226), ms 184, f. 177a, simply has ‫“( الله‬God”).

Book 6

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21/22. [S1 vi.21] Virtue is the integrity of the rational soul, in which it remains without movement when it becomes established (in it). 22/23. [S1 vi.22] If sense-perceptible speech is useful in the world to come, the wise persons of this world also inherit the kingdom of heaven. If the purity of the intellect is worthy of perceiving the world to come, it is known that the wise of this world will be distant from the knowledge of God. 23/24. [S1 vi.23] Just as this visible word makes known the conditions of this world, so too the spiritual word makes known the truth of the world to come. 24/25. [S1 vi.24] Those who are in the world to come are “like the holy angels,”76 and they are established “over the five cities” and “over ten.”77 It is known that they receive additional power from the grace of God for the sake of the (divine) dispensation.

76 77

Luke 20:36 (Peshitta). Luke 19:17–19.

316

Critical Edition and Translation of the Arabic Text

‫ حينئذ‬80‫ بالعارف‬79‫ الأفكار الشر يرة‬78‫[ إذا لم يقدروا الشياطين أن يحركوا‬٢٥ .٦ ١‫ ]س‬.٢٦\٢٥ .‫ عينيه و بالبرودة الـكثيرة ينوموه وهكذا يبطلوه من المفاوضة الحسنة‬81‫يقر بون لعند‬

.‫ قوتهم‬83‫ عناصر إلّا‬82‫[ في أجساد البشر ليس أر بع‬٢٦ .٦ ١‫ ]س‬.٢٧\٢٦

‫ب[ هذه‬٩٨ .١٧٧] 85‫ الشعوب يأتون و يسجدون لك يا رب ومع‬84‫[ قولة جميع‬٢٧ .٦ ١‫ ]س‬.٢٨\٢٧ .‫ لمعرفة الله المقدسة‬88‫ المعارف يسجدون و يخضعون‬87‫ أعني كل‬86‫الظاهرة هو أيضا ًهذا السر‬

‫ والأب بالنعمة هو الذي بمراحمه أولد الطبع‬89‫[ الأب هو والد المعرفة الأزلية‬٢٩-٢٨ .٦ ١‫ ]س‬.٢٩\٢٨ .‫الناطق قابل صورته‬

78 79 80 81 82 83 84 85 86

87 88

89

Following ms 184, f. 177a (cf. S1; Guillaumont, Les six centuries, 226). In place of ‫إذا لم يقدروا‬ ‫الشياطين أن يحركوا‬, ms 177, f. 98a, has ‫إذا لم يقدرون الشياطين أن يحركون‬. In place of ‫“( الشر يرة‬evil”), ms 184, f. 177a, has ‫“( الردية‬wicked”). ms 184, f. 177a: ‫في العارف‬. In place of ‫حينئذ يقر بون لعند‬, ms 184, f. 177a, has ‫عند ذلك يتقدموا إلى‬. ms 184, f. 177a: ‫الأر بع‬. ms 184, f. 177a: ‫بل‬. Following ms 184, f. 177a (cf. S1; Guillaumont, Les six centuries, 228). In place of ‫قولة جميع‬ (“A saying: All …”), ms 177, f. 98a, has ‫“( الذي كل‬That [place] to which …”). Following ms 184, f. 177a. In place of ‫“( ومع‬along with”), ms 177, f. 98a, has ‫مع الذي لك‬ (“along with that which belongs to you”). Following ms 184, f. 177a. In place of ‫“( ومع هذه الظاهرة هو أيضا ًهذا السر‬Along with this manifest sense, there is also the following mystery”), ms 177, f. 98a–b, has .١٧٧] ‫مع الذي لك‬

‫ب[ إنها ظاهرة وأيضا ً هذه الأسرار‬٩٨ (“along with that which belongs to you. Indeed, it is manifest [in sense]. Also, these mysteries …”). ms 184, f. 177a: ‫جميع‬. In place of ‫“( يسجدون و يخضعون‬bow down and submit”), ms 184, f. 177a, has ‫تأتي وتسجد‬ ‫“( وتخضع‬come, bow down, and submit”). While in ms 177, f. 98b, ‫“( المعارف‬forms of knowledge”) serves as the plural subject of these verbs, in ms 184 ‫ الأسرار‬serves as the grammatical subject (see footnote 86 above). This marks the end of chapter vi.28 in S1 (Guillaumont, Les six centuries, 228).

Book 6

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25/26. [S1 vi.25] When the demons cannot motivate wicked thoughts in the knower,90 then they approach his eyes and cause him to sleep with a great chill. Thus, they make him cease the good partnership. 26/27. [S1 vi.26] In the bodies of human beings, there are not four elements, but rather their power. 27/28. [S1 vi.27] A saying: “All the peoples come and bow down to you, O Lord.”91 Along with this plain sense, there is also the following mystery92—I mean, all of the forms of knowledge bow down and submit to the holy knowledge of God. 28/29. [S1 vi.28–29] The Father is one who begets the knowledge that exists from eternity.93 By grace, the Father is the one who, in his mercies, has begotten the rational nature that is susceptible to his image.

90 91 92 93

I.e. “the gnostic.” Psalm 86:9 (lxx 85:9). I.e. “figurative sense.” This marks the end of chapter vi.28 in S1 (Guillaumont, Les six centuries, 228).

318

Critical Edition and Translation of the Arabic Text

95‫ الصبيان لـكي يؤهلوا لمعرفة ثالوثه‬94‫ب[ مر ب ّي ينشئ‬١٧٧ .١٨٤] ‫[ الأب هو‬٣٠ .٦ ١‫ ]س‬.٣٠\٢٩ .‫المقدس‬

.‫ كالابن من الأب‬97‫ هو شي من شي مولود‬96‫[ الولد‬٣١ .٦ ١‫ ]س‬.٣١\٣٠

99.‫ كالخليقة من الخالق‬98‫[ المخلوق هو الشي الذي عمل من شي‬٣٢ .٦ ١‫ ]س‬.٣٢\٣١

‫[ متى ما ظهر المسيح للطبع الناطق بإفرازات كثيرة حينئٍذ الكل تخضع بيده‬٣٣ .٦ ١‫ ]س‬.٣٣\٣٢ 100.‫للأب بالروح والحق‬

‫ يكمل‬104‫ روح قدسه‬103‫ بإعلان‬102‫ ختم طهارته‬101‫[ بعمل وصاياه هو الله يلبسنا‬٣٤ .٦ ١‫ ]س‬.٣٤\٣٣ .‫بنا صورته الحقيقية‬

94

Following ms 184, f. 177b (cf. S1; Guillaumont, Les six centuries, 228). ms 177, f. 98b, omits

‫ينشى‬, with the result that the nouns ‫ مر ب ّي الصبيان‬form a genitive (iḍāfah) construction 95

96 97 98 99

100 101 102 103 104

(“an educator of the children”). Following ms 184, f. 177b. In place of ‫“( لـكي يؤهلوا لمعرفة ثالوثه‬so that they may be made worthy of the knowledge of his Holy Trinity”), ms 177, f. 98b, has ‫ليستحقون المعرفة العظمى الذي‬ ‫“( للثالوث‬that they may be worthy of the great knowledge that belongs to the Trinity”). ms 184, f. 177b: ‫“( المولود‬the one who has been begotten”). In place of ‫“( شي من شي مولود‬something begotten from something else”), ms 184, f. 177b, has ‫“( الشي الذي منذ القديم ولد‬something that has been begotten from of old”). In place of ‫عمل من شي‬, ms 184, f. 177b, has ‫من شي انعمل‬. Following ms 184, f. 177b. In place of ‫“( الخالق‬the Creator”), ms 177, f. 98b, has ‫“( خالقها‬its Creator”). The edited text of S1 has 焏‫ܘܝ‬犯‫“( ܒ‬the Creator”; Guillaumont, Les six centuries, 230), but a variant reading attested in four Syriac manuscripts (D, O, B, V) has 煿‫ܘܝ‬犯‫ܒ‬. Among those variant witnesses, one (D = London, British Library [formerly British Museum], Add. 14578) used to be in the collection at Dayr al-Suryān. S1: 焏‫ܪ‬犯‫ ܕܫ‬焏‫“( ܠܒ‬to the Father of Truth”; Guillaumont, Les six centuries, 230). In place of ‫بوساطة عمل وصاياه هو الله يلبسنا‬, ms 184, f. 177b, has ‫بوساطة عمل وصايا الله يلبسنا‬. In place of ‫“( ختم طهارته‬the seal of his purity”), ms 184, f. 177b, has ‫“( رسم نقاوته‬the mark of his purity”). In place of ‫بإعلان‬, ms 184, f. 177b, has ‫و باستعلان‬. In place of ‫“( روح قدسه‬his Holy Spirit”), ms 184, f. 177b, has ‫“( روح القدس‬the Holy Spirit”).

Book 6

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29/30. [S1 vi.30] The Father is an “educator.”105 He rears the children, so that they may be made worthy of the knowledge of his Holy Trinity. 30/31. S1 vi.31] The child is something begotten from something else, like the Son from the Father. 31/32. [S1 vi.32] What is created is something made by something else, like the creature by the Creator. 32/33. [S1 vi.33] When Christ no longer appears to the rational nature in many differentiations, then by his hand “everything will submit”106 to the Father in spirit and in truth. 33/34. [S1 vi.34] Through the practice of his commandments, God clothes us with the seal of his purity. Through the manifestation of his Holy Spirit, he perfects in us his true image.

105 106

Cf. 1 Corinthians 3:7. 1 Corinthians 15:28.

‫‪Critical Edition and Translation of the Arabic Text‬‬

‫‪320‬‬

‫‪] .٣٥\٣٤‬س‪ [٣٥ .٦ ١‬بتآور ية‪ 107‬عمل وصايا الله القوات المقدسة يطهرونا‪ 108‬من الشر و يجعلونا‬ ‫عادمين الآلام‪ 109‬و بتآور ية‪ 110‬الطبائع و بالكلام على اللاهوت من عدم المعرفة يعتقونا وحكماء‬ ‫وعارفين تجعلونا‪.‬‬

‫‪] .٣٧-٣٦\٣٥‬س‪٩٩ .١٧٧] [٣٧-٣٦ .٦ ١‬أ[ الذي خ ُلق‪ 111‬أن يضحك به من ملائكة الله لعل هو‬ ‫الذي بدأ بالحركة وهو الذي سبق اتكأ‪ 112‬على حدود الشر ولأجل هذا د ُعي رأس خليقة الله‪ 113‬كما‬ ‫أن الـكراكي يطيرون بشبه الأحرف‪ 114‬وما يعرفون الكتاب كذلك الشياطين يخـبرون كلام مخافة الله‬ ‫ولا يعرفون أيش هي مخافة الله‪.‬‬

‫‪] 115.٣٨\٣٧‬س‪ [٣٨ .٦ ١‬سر ير الراقدين هي ميتوتة الجسد الذي بالمشية الصالحة يكمل بالإنسان العفة‬ ‫بالمسيح‪.‬‬

‫‪ (“Through the conceptualization of”).‬بتصور ‪ms 184, f. 177b:‬‬ ‫‪.‬يطهرونا القوات المقدسة ‪, ms 184, f. 177b, has‬القوات المقدسة يطهرونا ‪In place of‬‬ ‫‪.‬غير متألمين ‪, ms 184, f. 177b, has‬عادمين الآلام ‪In place of‬‬ ‫‪ (“Through the conceptualization of”).‬و بتصور ‪ms 184, f. 177b:‬‬ ‫‪.‬الذي قد خلق ‪ms 184, f. 177b:‬‬ ‫‪ (“overtook, trod on”; Guillaumont, Les six centuries, 232). In Arabic, the verb phrase‬ܕܪܟ ‪S1:‬‬ ‫”‪ used here can also mean “reclined at” or “leaned on.‬اتكأ على‬ ‫‪This marks the end of chapter vi.36 in both ms 184 (f. 177b) and S1 (Guillaumont, Les six‬‬ ‫‪centuries, 232).‬‬ ‫‪, “letters, signs”; Guillaumont, Les six centuries, 232).‬ܐܬ̈ܘܬ‪Following ms 184, f. 177b (cf. S1: 焏‬‬ ‫‪ (“signs”).‬الآيات ‪ (“letters”), ms 177, f. 99a, has‬الأحرف ‪In place of‬‬ ‫‪There is no chapter numbered 36 in ms 177.‬‬

‫‪107‬‬ ‫‪108‬‬ ‫‪109‬‬ ‫‪110‬‬ ‫‪111‬‬ ‫‪112‬‬ ‫‪113‬‬ ‫‪114‬‬ ‫‪115‬‬

Book 6

321

34/35. [S1 vi.35] Through the contemplation of the practice of God’s commandments, the holy powers purify us from evil and make us impassible. Through the conceptualization of the natures and through discourse on divinity, they emancipate us from ignorance and make us wise ones and possessors of knowledge.116 35/36–37. [S1 vi.36–37] As for the one who has been “created to be laughed at by God’s angels,”117 is he perhaps the one who began with movement, who previously reclined at the far reaches of evil and because of this is called “the first creation of God”?118 Just as the cranes fly in the form of letters but do not know (how to read) the book,119 so too the demons communicate the discourse of the fear of God, but they do not know what the fear of God is. 37/38.120 [S1 vi.38] The bed of those who are asleep is the mortification of the body, which, through [an act of] good will, perfects in humanity the abstinence (that is) in Christ.

116 117 118 119 120

I.e. “sages and gnostics.” Job 40:19; 41:25 (lxx). Job 40:19 (lxx). This marks the end of chapter vi.36 in both ms 184 (f. 177b) and S1 (Guillaumont, Les six centuries, 232). This may be either a general reference to books or a specific reference to the Bible. There is no chapter numbered 36 in ms 177.

322

Critical Edition and Translation of the Arabic Text

‫ علينا‬123‫ العتيق ونقض حكم القضية التي‬122‫[ صلبوت المسيح هي ميتوتة إنساننا‬٤٠ .٦ ١‫ ]س‬121.٤٠\٣٨ 124.‫وغفران برجعنا للحياة‬

.‫ العالم الجديد‬126‫ المسيح هي بكر ية‬125‫[ ميلاد‬٣٩ .٦ ١‫ ]س‬.٣٩

.‫ جدا‬128‫ و يجعل غيرتها حدة‬127‫[ البعد الكامل من العالم هو لجزؤا شهوة النفس يحي‬٤١ .٦ ١‫ ]س‬.٤١\٤٠

132‫ للذين يترجوا به‬131‫ فعل السر التي‬130‫ المسيح هي‬129‫أ[ ميتوتة‬١٧٨ .١٨٤] [٤٢ .٦ ١‫ ]س‬.٤٢\٤١ .‫ لحياة الأبد‬133‫بهذه الحياة يوصلهم‬ 121

122 123

124

125 126 127

128 129

130 131

132 133

In ms 177, f. 99a, chapters 38 and 39 are out of order in relation to the sequence found in both the expurgated Syriac text (S1; Guillaumont, Les six centuries, 232) and ms 184, f. 177b. Chapter 38 in ms 177 corresponds to chapter 40 in both S1 and ms 184. Following ms 184, f. 177b (cf. S1: 爯‫ܢܫ‬犯‫ ;ܒ‬Guillaumont, Les six centuries, 232). In place of ‫إنساننا‬ (“our humanity”), ms 177, f. 99a, has ‫“( الإنسان‬humanity”). Following ms 184, f. 177b, but reading ‫ نفض‬for ‫نفظ‬. In place of ‫“( ونقظ حكم القضية التي‬the annulment of the sentence of judgment that”), ms 177, f. 99a, has ‫“( تبطل خروج القضية‬the annulment of the issuing of judgment”). Following ms 184, f. 177b. In place of ‫“( وغفران برجعنا للحياة‬the forgiveness [that occurs] through our return to life”), ms 177, f. 99a, has ‫“( وعن ترك الحياة تردنا‬and returns us from the abandonment of life”). ms 184, f. 177b: ‫ولادة‬. ms 184, f. 177b: ‫( بكورته‬sic). Following ms 184, f. 177b (cf. S1; Guillaumont, Les six centuries, 234). In place of ‫لجزؤا شهوة‬ ‫“( النفس يحي‬inspires the desirous part of the soul”), ms 184, f. 177b, simply has ‫جزؤا شهوة‬ ‫“( النفس‬the desirous part of the soul”), omitting the verb. In S1 (Guillaumont, Les six centuries, 234), the verbal form is 焏‫“( ܡܢܝܚ‬calms, relieves, sets to rest”). Following ms 184, f. 177b. In place of ‫و يجعل غيرتها حدة‬, ms 177, f. 99a, has ‫فلغيرتها تجعلها حادة‬. Following ms 184, f. 178a (cf. S1: ‫ܘܬܗ‬狏‫ܡܝ‬, “mortification [of Christ]”; Guillaumont, Les six centuries, 234). In place of ‫“( ميتوتة‬mortification”), ms 177, f. 99a, has ‫“( موت‬death”), which interestingly matches the noun used in the unexpurgated Syriac text (S2: ‫ܬܗ‬熏‫ܡ‬, “death [of Christ]”; Guillaumont, Les six centuries, 234). Following ms 184, f. 178a. ms 177, f. 99a: ‫هو‬. Following ms 184, f. 178a. In place of ‫“( السر التي‬the mystery that”), ms 177, f. 99a, has ‫الأسرار‬ ‫“( التي‬the mysteries that”), which corresponds to a variant reading found in two Syriac manuscript witnesses with the noun marked in the plural (Guillaumont, Les six centuries, 234). Following ms 184, f. 178a. In place of ‫يترجوا به‬, ms 177, f. 99a, has ‫يرجوه‬. Following ms 184, f. 178a. In place of ‫“( يوصلهم‬it leads/conveys them”), ms 177, f. 99a, has

Book 6

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38/40.134 [S1 vi.40] The crucifixion of Christ is the mortification of our old humanity, the annulment of the sentence of judgment that is upon us, and the forgiveness (that occurs) through our return to life. 39. [S1 vi.39] The birth of Christ is the primogeniture of the new world. 40/41. [S1 vi.41] Complete estrangement from the world inspires the desirous part of the soul135 and makes its zeal sharp. 41/42. [S1 vi.42] The mortification of Christ is the performance of the mystery136 that belongs to those who in this life have hope in him. It leads them to the life of eternity.

‫“( أوصلهم‬it has led/conveyed them”). Above the phrase ‫أوصلهم‬, the scribe of ms 177 has

134

135 136

penned a small black cross, but there does not seem to be any marginal comment, correction, or gloss associated with it. In ms 177, f. 99a, chapters 38 and 39 are out of order in relation to the numbered sequence in S1 (Guillaumont, Les six centuries, 232) and ms 184, f. 177b. Chapter 38 in ms 177 corresponds to chapter 40 in both S1 and ms 184. Lit. “the part belonging to the desire of the soul.” I.e. “the sacrament.”

324

Critical Edition and Translation of the Arabic Text

140‫ بعد تدابير النفس‬139‫ وحكمه العادل‬138‫ الله بعد حر ية الإرادة تسير‬137‫[ عناية‬٤٣ .٦ ١‫ ]س‬.٤٣\٤٢ 141.[‫ب‬٩٩ .١٧٧]

‫ بالنبوة وتكملوا‬144‫ القدس سبقوا وصاروا‬143‫ الروح هي الذين بالروح‬142‫[ علائم‬٤٤ .٦ ١‫ ]س‬.٤٤\٤٣ 145.‫بالبشارة الجديدة في وقتهم‬

In ms 177, f. 99a, above the noun ‫“( عناية‬providence, care”), the scribe has written the word ‫“( اهتمام‬care, concern”) as an alternative reading or gloss. 138 Following ms 184, f. 178a (cf. S1; Guillaumont, Les six centuries, 234). In place of ‫بعد حر ية‬ ‫“( الإرادة تسير‬follows the freedom of the will”), ms 177, f. 99a, has ‫“( تتبع حر ية الاختيار‬follows 137

139 140

141 142 143 144 145

the freedom of choice”). In place of ‫وحكمه العادل‬, ms 184, f. 178a, has ‫ودينونته العادلة‬. Following ms 184, f. 178a (cf. S1: 焏‫ ܕܢܦܫ‬焏‫ܪ ܕܘܒܪ‬狏‫ ;ܒ‬Guillaumont, Les six centuries, 234). In place of ‫[“( بعد تدابير النفس‬follows] after dispositions of the soul”) ms 177, f. 99a, has ‫بعد‬ ‫[“( سيرة النفس‬follows] the soul’s way of life”). At the beginning of folio 99b in ms 177, the scribe wrote the phrase ‫ تدابير النفس‬a second time in error. In place of ‫“( علائم‬signs”), ms 184, f. 178a, has ‫“( دلائل‬proofs”). Above this word ‫علائم‬, the scribe of ms 177, f. 99b, wrote ‫“( أشائر‬signs, indications”), as a gloss or alternative reading. ms 184, f. 178a: ‫بروح‬. In place of ‫“( سبقوا وصاروا‬preexisted”), ms 184, f. 178a, has ‫“( أتقدم تكو ينهم‬had their origin earlier”). Following ms 184, f. 178a (cf. S1; Guillaumont, Les six centuries, 234). In place of ‫وتكملوا‬ ‫“( بالبشارة الجديدة في وقتهم‬have been fulfilled by the new gospel proclamations in their own time”), ms 177, f. 99b, has the following phrasing: ‫“( وكملوا بالبشارة الجديدة في خمسهم‬have been fulfilled in the new gospel on their fifth [day]”).

Book 6

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42/43. [S1 vi.43] The providence of God follows the freedom of the will, but “his just judgment”146 follows the dispositions of the soul. 43/44. [S1 vi.44] The signs of the Spirit are those things that, through the Holy Spirit, preexisted in prophecy and have been fulfilled by the new gospel proclamations in their own time.

146

2 Thessalonians 1:5.

326

Critical Edition and Translation of the Arabic Text

‫ ولهذا تبلغ‬148‫ بصورة الله صار الإنسان هي أنه بلا عوز موضوع‬147‫[ تلك التي‬٤٥ .٦ ١‫ ]س‬.٤٥\٤٤ 150.‫ حسب قول الآباء‬149‫النشطاء‬

152.‫ النفس العمالة الذي بوصايا المسيح تتحرك‬151‫[ القيثار هي‬٤٦ .٦ ١‫ ]س‬.٤٦\٤٥

‫ و يورثه‬155‫ لأرض الميعاد يدخله‬154‫ يشوع‬153‫[ حكم الله العادل لكلمن يتبع‬٤٧ .٦ ١‫ ]س‬.٤٧\٤٦ 156.‫ميراث غير فاسد‬

147

148

149

150 151 152 153

154 155

156

Following ms 184, f. 178a (cf. S1; Guillaumont, Les six centuries, 234). In place of ‫تلك التي‬ (“The following [passage], …”), ms 177, f. 99b, has ‫“( الذي‬As for the one who [became a human being …]”). Following ms 184, f. 178a. In place of ‫“( هي أنه بلا عوز موضوع‬means that he is established without limitation”), ms 177, f. 99b, has ‫“( بلا عو ]كذا[ هي موضوعه‬his establishment is without limitation”). Note that in ms 177 the final consonant in the noun ‫ عوز‬has dropped out due to a scribal error. Following ms 184, f. 178a, but reading ‫ النشطاء‬for ‫النشطا‬. In place of ‫“( ولهذا تبلغ النشطا‬To this [end], the diligent have arrived”), ms 177, f. 99b, has ‫“( ولها يصلون النشطا‬To it [i.e. the image], the diligent arrive”). Following ms 184, f. 178a. In place of ‫“( حسب قول الآباء‬according to the saying of the fathers”), ms 177, f. 99b, has ‫“( ككلمة الأبهات‬according to the word of the fathers”). Following ms 184, f. 178a (cf. S1: ‫ܘܗܝ‬狏‫ ܐܝ‬焏‫ܪ‬狏‫ ;ܩܝ‬Guillaumont, Les six centuries, 236). In place of ‫“( القيثار هي‬The lyre is”), ms 177, f. 99b, has ‫“( قيثار الروح هو‬The lyre of the Spirit is”). In place of ‫“( الذي بوصايا المسيح تتحرك‬that is moved by the commandments of Christ”), ms 184, f. 178a has ‫“( المتحركة بأمر المسيح‬that is moved at the command of Christ”). Following ms 184, f. 178a (cf. S1; Guillaumont, Les six centuries, 236). In place of ‫“( يتبع‬follows”), ms 177, f. 99b, has ‫“( مشى ورا‬has gone/walked behind”). The scribe of ms 177 originally wrote ‫مشا ورا‬, but then corrected the verb form to ‫ مشى‬without erasing the final alif. The result on the page looks like ‫( مشلى‬sic). Following ms 184, f. 178a (cf. S1: ‫ܥ‬熏‫ ;ܝܫ‬Guillaumont, Les six centuries, 236). In place of ‫يشوع‬ (“Joshua”), ms 177, f. 99b, has ‫“( يسوع‬Jesus”). Following ms 184, f. 178a (cf. S1; Guillaumont, Les six centuries, 236). In place of ‫لأرض الميعاد‬ ‫“( يدخله‬will bring [whoever follows Joshua] into the land of promise”), ms 177, f. 99b, has ‫“( يدخلوا أرض الميعاد‬they will enter the land of promise”). Following ms 184, f. 178a (cf. S1; Guillaumont, Les six centuries, 236). In place of ‫و يورثه ميراث‬ ‫“( غير فاسد‬and will cause him to inherit an incorruptible inheritance”), ms 177, f. 99b, has ‫“( و يرثوا معه الميراث الذي لم يفسد‬and they will inherit along with him the inheritance that has not been corrupted”).

Book 6

327

44/45. [S1 vi.45] The following (passage), “He became a human being in the image of God,”157 means that he is established without limitation. To this (end), the diligent have arrived, according to the saying of the fathers. 45/46. [S1 vi.46] The lyre is the practical soul that is moved by the commandments of Christ. 46/47. [S1 vi.47] The “just judgment of God”158 will bring whoever follows Joshua into the land of promise and cause him to inherit an incorruptible inheritance.

157 158

Cf. Genesis 1:27. 2 Thessalonians 1:5.

328

Critical Edition and Translation of the Arabic Text

.‫ هو العقل الطاهر الذي من معرفة الروح يتحرك‬159‫[ لبس الروح‬٤٨ .٦ ١‫ ]س‬.٤٨\٤٧

‫ تآور ية‬161‫ علامة العمل وأرض اليهوذا‬160‫[ مصر هي علامة الشر والبر ية‬٤٩ .٦ ١‫ ]س‬.٤٩\٤٨ 165.‫ الثالوث المقدس‬164‫ وصهيون‬163‫ وأورشليم الذي بلا جسم‬162‫الأجساد‬

168‫ وكل جزؤا متجسم‬167‫ من هذا العالم هو جزؤا التجسم‬166‫[ كل شي هو جزؤا‬٥٠ .٦ ١‫ ]س‬.٥٠\٤٩ 169.‫هو من أجزاء هذا العالم‬

159

160 161 162 163 164 165 166

167 168

169

There is confusion in both Arabic translations at this point in the text. While ms 177, f. 99b, has ‫“( لبس الروح‬garment of the Spirit”), ms 184, f. 178a, has ‫“( كور‬furnace”). By contrast, the expurgated Syriac text (S1) has 焏犯‫“( ܟܢ‬harp”; Guillaumont, Les six centuries, 236). In place of ‫والبر ية‬, ms 184, f. 178a, has ‫البر ية هي‬. In place of ‫“( اليهوذا‬Judah”), ms 184, f. 178a, has ‫“( اليهودية‬Judea”). In place of ‫“( الأجساد‬bodies”), ms 184, f. 178a, has ‫“( الأجسام‬corporeal substances”). In place of ‫وأورشليم الذي بلا جسم‬, ms 184, f. 178a, has ‫أورشليم التي بلا أجسام‬. In place of ‫وصهيون‬, ms 184, f. 178a, has ‫صهيون‬. In place of ‫“( الثالوث المقدس‬the Holy Trinity”), ms 184, f. 178a, has ‫تآور ية الثالوث المقدس‬ (“the contemplation of the Holy Trinity”). Following ms 184, f. 178a (cf. S1: ‫ ܗܘ‬焏狏‫ ܕܡܢ‬爏‫ ;ܟ‬Guillaumont, Les six centuries, 236). In place of ‫“( كل شي هو جزؤا‬Everything that is part [of this world]”), ms 177, f. 99b, has ‫كلمن هو ميت‬ (“Everyone who is dead [with respect to this world]”). Following ms 184, f. 178a (cf. S1: 焏‫ܬ‬熏‫ ;ܡܓܫܡ‬Guillaumont, Les six centuries, 236). In place of ‫“( التجسم‬corporeality”), ms 177, f. 99b, has ‫“( الجسم‬the corporeal substance”). Following ms 184, f. 178a (cf. S1; Guillaumont, Les six centuries, 236). In place of ‫وكل جزؤا‬ ‫“( متجسم‬and every corporeal part”), ms 177, f. 99b, has ‫“( وكل جزؤ الجسم‬and every part of the corporeal substance”). Following ms 184, f. 178a. In place of ‫“( هو من أجزاء هذا العالم‬derives from parts of this world”), ms 177, f. 99b, has ‫“( ميت من هذا العالم‬is dead with respect to this world”).

Book 6

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47/48. [S1 vi.48] The garment of the Spirit170 is the pure intellect that is moved by the knowledge of the Spirit. 48/49. [S1 vi.49] Egypt signifies evil. The desert signifies practice. The land of Judah (signifies) the contemplation of bodies. Jerusalem (signifies) that which is incorporeal, and Zion (signifies) the Holy Trinity. 49/50. [S1 vi.50] Everything that is part of this world is part of corporeality, and every corporeal part derives from parts of this world.

170

There is confusion in both Arabic manuscripts here: see the corresponding footnote to the Arabic text edition for more details.

330

Critical Edition and Translation of the Arabic Text

‫ لأجل‬171‫أ[ إن كان أكثر من كل قوات النفس جزؤا النطق أكرم‬١٠٠ .١٧٧] [٥١ .٦ ١‫ ]س‬.٥١\٥٠ ‫ أفضل من كل المواهب موهبة معرفة الروح وهذه دعوها الأبهات‬173‫ وهي‬172‫أنه مشترك بحكمة الله‬ 174.‫روح ذخيرة البنين‬

177‫ التجارب العارضة‬176‫ إذا نسيناهم‬175‫[ آلام كثيرة مطمورة في النفس الذين‬٥٢ .٦ ١‫ ]س‬.٥٢\٥١ ‫ يزعجنا‬180‫ لئلا بقيتهم تخرج علينا الألم المخفي‬179‫ و بكل احتراز يجب أن نحفظ القلب‬178‫تظهرهم لنا‬ 182.‫ب[ الفعل الذي قضى عليه من الله أن لا يفعل‬١٧٨ .١٨٤] 181‫لأن نتحرك وراء‬ 171

172

173 174

175 176 177 178 179

180

181 182

In place of ‫“( إن كان أكثر من كل قوات النفس جزؤا النطق أكرم‬If the part of rationality is more honored than the powers of the soul”), ms 184, f. 178a, has ‫إن كان الجزؤا الناطق هو‬ ‫“( أكرم من حياة النفس‬If the rational part is more honored than the life of the soul”). In ms 177, f. 100a, the scribe has written a small black cross above the word ‫أكرم‬, and in the upper margin on the left he has written ‫ أجل‬as a gloss or alternative reading. In place of ‫“( لأجل أنه مشترك بحكمة الله وهي‬because it partakes in the wisdom of God”), ms 184, f. 178a, has ‫“( لأن هذه الحكمة لله تشترك فلهذا هي‬because this wisdom partakes in God”). In place of ‫[“( وهي‬the gift] is”), ms 184, f. 178a, has ‫“( فلهذا هي‬for this reason, [the gift] is”). In place of ‫“( وهذه دعوها الأبهات روح ذخيرة البنين‬This the fathers called the spirit of the treasure of sonship”), ms 184, f. 178a, has ‫“( لهذا تدعيها الآباء روح كنز البنوة‬For this reason, the fathers call it the spirit of the treasure of sonship”). At the end of this chapter, the genitive construction in Arabic (‫ ذخيرة البنين‬or ‫كنز البنوة‬, “the treasure of sonship”) is meant to render the Syriac 焏‫ ܒܢ̈ܝ‬狏‫( ܣܝܡ‬S1; Guillaumont, Les six centuries, 238), which can literally be interpreted as “the treasure of sons,” but which as a compound phrase typically means “adoption.” ms 184, f. 178a: ‫التي‬. ms 184, f. 178a: ‫نسيناها‬. Following ms 184, f. 178a (S1; Guillaumont, Les six centuries, 238). In place of ‫“( العارضة‬that occur/take place”), ms 177, f. 100a, has ‫“( التي تعرض لنا‬that happen to us”). Following ms 184, f. 178a. In place of ‫تظهرهم لنا‬, ms 177, f. 100a, has ‫يظهروهم لنا‬. In place of ‫“( و بكل احتراز يجب أن نحفظ القلب‬We must guard the heart with all caution”), ms 184, f. 178a, has the following: ‫“( فينبغي أن نحرس القلب بكل تحفظ‬For we ought to guard the heart with all vigilance”). In place of ‫“( لئلا بقيتهم تخرج علينا الألم المخفي‬lest the hidden passion extract from us the rest of them”), ms 184, f. 178a, has ‫“( لئلا يتحرك الألم المكتوم داخلنا‬lest the passion that is concealed [begin to] move inside us”). Reading ‫ وراء‬for ‫ورا‬. In place of ‫“( يزعجنا لأن نتحرك ورا‬stirring us up to pursue”), ms 184, f. 178a, has ‫“( و يرعجنا أن يطلب‬stirring us up to seek after”). In place of ‫“( الذي قضى عليه من الله أن لا يفعل‬that was decreed by God not to be done”), ms 184, f. 178b, has the following ‫“( الذي قد قضى الله أن لا نفعله‬that God already decreed that we should not do”).

Book 6

331

50/51. [S1 vi.51] If the rational part183 is more honored than the powers of the soul because it partakes in the wisdom of God, the gift of the knowledge of the Spirit is more excellent than all the gifts. This the fathers called “the spirit of the treasure of sonship.”184 51/52. [S1 vi.52] There are many passions buried in the soul, (passions) which, if we forget them, the temptations that take place will reveal to us. We must “guard the heart with all caution,”185 lest the hidden passion extract from us the rest of them, stirring us up to pursue the action that was decreed by God not to be done.

183 184

185

Lit. “the part of rationality.” Cf. Romans 8:15 (“the spirit of adoption”). In Syriac, the compound noun phrase 焏‫ ܒܢ̈ܝ‬狏‫ܣܝܡ‬ (S1; Guillaumont, Les six centuries, 238), taken together, means “adoption.” When broken down into its component parts, however, the phrase can be read literally as “the treasure of sons,” which how it is rendered in Arabic. Proverbs 4:23.

332

Critical Edition and Translation of the Arabic Text

.‫ مبدأه من شهوة النفس ينبع‬188‫ الذي‬187‫ الشر ير هو الفكر السوء‬186‫[ النبع‬٥٣ .٦ ١‫ ]س‬.٥٣\٥٢

‫ والكلام والأسامي على الأمور‬189‫[ إن كان العقل يفرز الكلام والأسامي‬٥٤ .٦ ١‫ ]س‬.٥٤\٥٣ .‫ الأمور‬191‫ فلهذا العقل هو مفرز‬190‫يعرفون‬

193‫ بالمعقولات إذا ما انعتق من حركات‬192‫ب[ العقل حينئذ يرصد‬١٠٠ .١٧٧] [٥٥ .٦ ١‫ ]س‬.٥٥\٥٤ .‫وآلام النفس‬

‫ يأتي المسيح كما‬197‫ هكذا‬196‫ و بالضمير‬195‫ بالحاسية‬194‫[ إن كان المنظر ينقال‬٥٦ .٦ ١‫ ]س‬.٥٦\٥٥ ‫ كيف نظروه ولـكن للقديسين في كل حين‬198‫نظروه التلاميذ صاعد إلى السماء ولعل قائل يقول‬ 200.‫ ولعند أخر ين ينزل ليصعدهم‬199‫صعودا ً يصعد المسيح بالأنفس الروحانية‬ 186 187 188 189

190 191

192 193 194 195 196 197 198 199

200

In place of ‫“( النبع‬arrow shaft”), ms 184, f. 178b, has ‫“( السهم‬arrow”). ms 184, f. 178b: ‫الرديء‬. ms 184, f. 178b: ‫التي‬. Following ms 184, f. 178b (cf. S1; Guillaumont, Les six centuries, 238). In place of ‫إن كان العقل‬ ‫“( يفرز الكلام والأسامي‬If the intellect discerns/differentiates words and names”), ms 177, f. 100a, has ‫“( إن كان للعقل كلام وأسامي تفرز‬If the intellect has discernment of words and names”). In place of ‫“( والكلام والأسامي على الأمور يعرفون‬and words and names make things known”), ms 184, f. 178b, has ‫“( وهؤلاء هم يدلون على الأمور‬and these [in turn] indicate things”). Following ms 184, f. 178b (cf. S1; Guillaumont, Les six centuries, 238). In place of ‫فلهذا العقل‬ ‫“( هو مفرز‬so for this reason the intellect is the discerner/differentiator of things”), ms 177, f. 100a, has ‫“( والآن الذهن يفرز‬and now the mind discerns things”). In place of ‫حينئذ يرصد‬, ms 184, f. 178b, has ‫عند ذلك يشخص‬. ms 184, f. 178b: ‫الحركات‬. In place of ‫المنظر ينقال‬, ms 184, f. 178b, has ‫النظرة تقال‬. ms 184, f. 178b: ‫“( بالحسس‬sensory perceptions”). Following ms 184, f. 178b. ms 177, f. 100b, has the variant spelling, ‫( الظمير‬sic). ms 184, f. 178b: ‫وهكذا‬. In place of ‫“( ولعل قائل يقول‬Perhaps someone says”), ms 184, f. 178b, has ‫“( فإن قال أحد‬If someone says”). In place of ‫“( ولـكن للقديسين في كل حين صعودا ً يصعد المسيح بالأنفس الروحانية‬Now, with respect to the saints, Christ always ascends with [their] spiritual souls”) ms 184, f. 178b, has ‫“( فلهذا في كل حين القديسين صعود يصعد المسيح‬Now, for this reason, Christ always causes the saints to ascend”). In place of ‫“( ولعند أخر ين‬but with respect to others”), ms 184, f. 178b, has ‫ولو إن عند أخر ين‬ (“even if with others”).

Book 6

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52/53. [S1 vi.53] The evil arrow shaft is the wicked thought whose origination springs forth201 from the soul’s desire. 53/54. [S1 vi.54] If the intellect discerns202 words and names, and words and names make things known, for this reason the intellect is the discerner203 of things. 54/55. [S1 vi.55] At that (time), the intellect gazes at intelligible things, when has freed itself from the movements and passions of the soul. 55/56. [S1 vi.56] If sight is said to be through sensory perception and through the mind, Christ will come in this way, just as the disciples saw him ascending to heaven.204 Perhaps someone says, “How did they see him?” Now, with respect to the saints, Christ always ascends with (their) spiritual souls, but with respect to others he descends in order to cause them to ascend.

201

In one of the two Arabic manuscripts (ms 177, f. 100a), there is a play on words between

‫النبع‬, which can mean either “arrow shaft” or “(well)spring,” and the verb ‫“( ينبع‬springs

202 203 204

forth, gushes”), which is based on the same root. This play on words is not present in the other Arabic manuscript, where the initial noun used is ‫“( السهم‬arrow”; ms 184, f. 178b), nor in S1 (Guillaumont, Les six centuries, 238). Or, “differentiates.” Or, “differentiator.” Acts 1:11.

334

Critical Edition and Translation of the Arabic Text

‫ الطبع الناطق قدام منبر المسيح أما عدم فساد أو‬205‫[ الشي الذي يتكافى به‬٥٧ .٦ ١‫ ]س‬.٥٧\٥٦ .‫فساد أما معرفة أو عدم معرفة‬

207‫ جسد مجد ر بنا يكون‬206‫[ تغيير أجساد القديسين في يوم القيامة هي شبه‬٥٨ .٦ ١‫ ]س‬.٥٨\٥٧ .‫ بعدم الفساد‬209‫ فيهم فساد لأنه يبتلع‬208‫وليس يظهر‬

‫أ[ عناية إله هي متضاعفة جزؤها الواحد يحفظ اتقان الغير‬١٠١ .١٧٧] [٥٩ .٦ ١‫ ]س‬.٥٩\٥٨ .‫ تر بي طفولية المتجسمين‬211‫ والأخرى‬210‫متجسمين‬

‫[ العاقر هو العقل العديم من العلم الروحاني ومعوز من الزروع المزدرعة من روح‬٦٠ .٦ ١‫ ]س‬.٦٠\٥٩ 212.‫القدس‬

205 206 207 208 209

210

211 212

Following ms 184, f. 178b, but reading ‫ يتكافى‬for ‫( يتكافا‬cf. S1: ‫ܥ‬犯‫ܦ‬狏‫ ;ܡ‬Guillaumont, Les six centuries, 240). In place of ‫يتكافا به‬, ms 177, f. 100b, has ‫يتجارى‬. ms 184, f. 178b: ‫كشبه‬. In place of ‫ر بنا يكون‬, ms 184, f. 178b, has ‫سيدنا يصيروا‬. Following ms 184, f. 178b (cf. S1; Guillaumont, Les six centuries, 240). In place of ‫وليس يظهر‬ (“will not be seen”), ms 177, f. 100b, has ‫“( ولم يظهر‬has not been seen”). Following ms 184, f. 178b (cf. S1; Guillaumont, Les six centuries, 240). In place of ‫لأنه يبتلع‬ (“because it is swallowed up”), ms 177, f. 100b, has ‫“( لأجل أن الفساد يبطل‬because corruption has been abolished”). In place of ‫“( يحفظ اتقان الغير متجسمين‬it preserves the integrity of incorporeal beings”), ms 184, f. 178b, has ‫“( يحفظ الغير متجسمين لتقانة ٍ غير متجسمة‬preserves corporeal beings for an incorporeal integrity”). ms 184, f. 178b: ‫وأخرة‬. Following ms 184, f. 178b (cf. S1; Guillaumont, Les six centuries, 242). In place of this chapter as recorded above, ms 177, f. 101a, has ‫نقص ازدراع العقل من روح القدس هو امتناع أصله من‬ ‫“( التعليم الروحاني‬The failure of the intellect to be sown by the Holy Spirit prevents its root from [receiving] spiritual teaching”).

Book 6

335

56/57. [S1 vi.57] The thing by which the rational nature is recompensed before the dais of Christ is either incorruptibility or corruptibility, either knowledge or ignorance. 57/58. [S1 vi.58] The transformation of the bodies of the saints on the day of resurrection will be like the form of the body of glory belonging to our Lord. Corruption will not be seen in them, for it is swallowed up by incorruptibility. 58/59. [S1 vi.59] The providence of God is twofold: one part of it preserves the integrity of incorporeal beings, and the other part rears the childhood of corporeal beings. 59/60. [S1 vi.60] Barren is the intellect deprived of spiritual learning. (It is) destitute of the seeds sown by the Holy Spirit.

336

Critical Edition and Translation of the Arabic Text

‫ الأحياء وليس الموتى ككلمة القديس موسى العرافين يسألون‬213‫[ إن الله هو إلاه‬٦١ .٦ ١‫ ]س‬.٦١\٦٠ ‫أ[ نفس صمو يل القديس ليس نفس صمو يل القديس‬١٧٩ .١٨٤] 215‫ الذين أصعدن بالتعر يف‬214‫الموتى‬ .‫ حي كابراهيم واسحق و يعقوب‬216‫أصعدن لأنه ليس ميت إلا‬

‫ في كل حين تتعلم وللمجيء لمعرفة الحق‬217‫[ العاقرة هي النفس الناطقة الذي‬٦٢ .٦ ١‫ ]س‬.٦٢\٦١ 218.‫ما تقدر‬

‫ب[ فإنهم‬١٠١ .١٧٧] 220‫ إذا تطلعوا في الشمس‬219‫[ كما أن الذي نظرهم سقيم‬٦٣ .٦ ١‫ ]س‬.٦٣\٦٢ 224‫ الطاهر إذا ما اتكدر‬223‫ كذلك العقل‬222‫ و ينظروا الخيالات في الجو‬221‫من دموعهم يتعوقوا‬

213 214 215

216 217 218

219

220

221 222 223 224

ms 184, f. 178b: ‫إن كان الله هو إله‬. The scribe of ms 184 initially forgot to include the word ‫هو‬ but then later added it in the right margin. ms 184, f. 178b: ‫للموتا‬. The phrase ‫“( الذين أصعدن بالتعر يف‬those who were raised up by means of divination”) has no parallel in S1 (cf. Guillaumont, Les six centuries, 242). It is possible that this was originally a marginal gloss that made its way into the body of the text. In ms 177, f. 101a, above ‫“( بالتعر يف‬by means of divination”), the scribe has written ‫“( بالسحر‬by means of magic”) as a gloss or alternative reading. ms 184, f. 179a: ‫بل‬. ms 184, f. 179a: ‫التي‬. In place of ‫“( وللمجيء لمعرفة الحق ما تقدر‬but cannot come to knowledge of the truth”), ms 184, f. 179a, has the following ‫“( وما تأتي إلى معرفة الحق‬but does not come to knowledge of the truth”). Following ms 184, f. 179a (cf. S1; Guillaumont, Les six centuries, 242). In place of ‫الذي نظرهم‬ ‫“( سقيم‬those whose vision is faulty”), ms 177, f. 101a, has ‫“( الضعيفي البصر‬those weak of sight”). In place of ‫“( إذا تطلعوا في الشمس‬when they gaze up at the sun”), ms 184, f. 179a, has ‫عندما‬ ‫“( ينظرون في السماء‬when they look into heaven”). In ms 177, the scribe wrote ‫“( تبصروا‬they look”), below the verb ‫“( تطلعوا‬they gaze up”) as a gloss or alternative reading. In place of ‫من دموعهم يتعوقوا‬, ms 184, f. 179a, has ‫يتعوقون من دموعهم‬. In place of ‫و ينظروا الخيالات في الجو‬, ms 184, f. 179a, has ‫و ينظرون في الجو خيالات‬. In place of ‫كذلك العقل‬, ms 184, f. 179a, has ‫هكذا والعقل‬. Following ms 184, f. 179a (cf. S1; Guillaumont, Les six centuries, 244). In place of ‫إذا ما اتكدر‬ (“when it is troubled”), ms 177, f. 101b, has ‫“( إذا تخبط‬when it is struck”).

Book 6

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60/61. [S1 vi.61] If “God is the God of the living and not of the dead,”225 (and) according to the word of the holy Moses, the diviners “inquired of the dead”226 —(namely,) those who were raised up by means of divination—then it was not the soul of the holy Samuel that was raised up, for he is not dead but living, just like Abraham, Isaac, and Jacob.227 61/62. [S1 vi.62] Barren is the rational soul that always learns but cannot come to knowledge of the truth. 62/63. [S1 vi.63] Just as those whose vision is faulty, when they gaze up at the sun, are hindered by their tears and see phantasms in the air, so too the pure intellect, when it is troubled by anger, cannot view the contemplation of the

225

226 227

Matthew 22:32; Mark 12:26; Luke 20:38. The reference to Moses may derive from the Sadducees’ citation of Moses earlier in the same passage (Matthew 22:24; Mark 12:19; Luke 20:27). Deuteronomy 18:11. Cf. 1 Samuel 28:7–20.

338

Critical Edition and Translation of the Arabic Text

‫ التي‬231‫ حالة على الأمور‬230‫ ينظر كالغمامة‬229‫ الروح إلّا‬228‫من الغضب لم يقدر أن يعاين تآور ية‬ 232.‫يطلب أن يشخص فيهم‬

234‫ هكذا‬233‫[ كما أن ذلك المخلع بالصحة الظاهرة على الصحة الخفية عرفنا ر بنا‬٦٤ .٦ ١‫ ]س‬.٦٤\٦٣ 236.‫ المعرفة عرفنا‬235‫خروج إسرائيل الظاهر من مصر على خروجنا الحقي من الشر وعدم‬

.‫ لكل الناس‬237‫[ السر هو تآور ية الروح التي ليس تدرك‬٦٥ .٦ ١‫ ]س‬.٦٥\٦٤

‫ للعقل المخفي بالآلام‬239‫ هو تعليم ر بنا يسوع المسيح الذي‬238‫[ السيف الصوان‬٦٦ .٦ ١‫ ]س‬.٦٦\٦٥ .‫ بمعرفة الحق‬240‫يخـتن‬

228 229 230 231 232

233

234 235 236

237 238

239 240

In place of ‫“( يعاين تآور ية‬view the contemplation”), ms 184, f. 179a, has ‫“( يشخص بتآور ية‬gaze with the contemplation”). ms 184, f. 179a: ‫بل‬. In place of ‫كالغمامة‬, ms 184, f. 179a, has ‫كمثل سحابة‬. ms 184, f. 179a: ‫الأشياء‬. Following ms 184, f. 179a (cf. S1; Guillaumont, Les six centuries, 244). In place of ‫التي يطلب‬ ‫“( أن يشخص فيهم‬upon which it seeks to gaze”), ms 177, f. 101b, has ‫“( التي يقصد معاينتها‬which it aspires to view”). In place of ‫“( كما أن ذلك المخلع بالصحة الظاهرة على الصحة الخفية عرفنا ر بنا‬Just as with regard to that paralytic our Lord informed us about (his) hidden healing through his visible healing”), ms 184, f. 179a, has the following phrasing: ‫كما أن سيدنا عرفنا بصحة مرض المخلع الظاهر‬ ‫“( على صحة مرضه الحق وهكذا على‬Just as our Lord informed us through the healing of the visible sickness of the paralytic about the healing of his true sickness”). ms 184, f. 179a: ‫وهكذا على‬. ms 184, f. 179a: ‫ومن عدم‬. ms 184, f. 179a: ‫“( أنبانا‬has notified us”). In ms 177, f. 101b, above the phrase ‫“( عرفنا‬has informed us”), the scribe also wrote ‫“( أعلن لنا‬announced to us”) in smaller letters as a gloss or alternative reading. ms 184, f. 179a: ‫تندرك‬. In place of ‫“( السيف الصوان‬flint blade”), ms 184, f. 179a, has ‫“( سكين الصوان‬knife of flint”). The expurgated Syriac text (S1) has 焏‫“( ܣܝܦ‬blade of flint”; Guillaumont, Les six centuries, 244). ms 184, f. 179a: ‫التي‬. In place of ‫“( للعقل المخفي بالآلام يخـتن‬circumcises the intellect that is obscured by the passions”), ms 184, f. 179a, has ‫“( تخـتن العقل المنحجب من الآلام‬circumcises the intellect that is veiled by the passions”).

Book 6

339

spirit, but rather it sees (something) like a cloud descending upon the things upon which it seeks to gaze. 63/64. [S1 vi.64] Just as with regard to that paralytic our Lord informed us about (his) hidden healing through his visible healing,241 so too the exodus of the visible Israel from Egypt has informed us about our true exodus from evil and ignorance. 64/65. [S1 vi.65] The mystery is the contemplation of the Spirit, which is not comprehended by all people. 65/66. [S1 vi.66] The “flint blade”242 is the teaching of our Lord Jesus Christ, which by means of the knowledge of the truth circumcises the intellect that is obscured by the passions.

241 242

Matthew 9:1–8; Mark 2:1–12; Luke 5:17–26. Joshua 5:2–3.

340

Critical Edition and Translation of the Arabic Text

244‫ يتر با بتآور ية الروح هكذا يتقدم بالتآور ية الطاهرة‬243‫[ كمثلما أن نظر العقل‬٦٧ .٦ ١‫ ]س‬.٦٧\٦٦ .‫ للثالوث المقدس‬245‫الذي‬

.‫أ[ خضوع الطبع الناطق لمعرفة الله هو موافقة المشية الصالحة‬١٠٢ .١٧٧] [٦٨ .٦ ١‫ ]س‬.٦٨\٦٧

‫ البشر والشياطين والناس عادمين منظر الملائكة‬246‫[ الملائكة ينظرون‬٦٩ .٦ ١‫ ]س‬.٦٩\٦٨ .‫ البشر فقط‬248‫ والشياطين ينظرون‬247‫والشياطين‬

‫ حدوده هكذا خضع‬249‫[ الخضوع هو ضعف الطبع الناطق الذي ما يقدر أن يعبر‬٧٠ .٦ ١‫ ]س‬.٧٠\٦٩ 251.‫ تحت رجليه حسب قول بولس‬250‫كل شي‬

243

244

245 246 247

248 249 250

251

The phrase ‫“( نظر العقل‬the vision of the intellect”) expands upon the wording in the expurgated Syriac version (S1), which simply has 焏‫“( ܗܘܢ‬mind, intellect”; Guillaumont, Les six centuries, 244). The edited text of S1 (Guillaumont, Les six centuries, 244) does not include an equivalent adjective to ‫“( الطاهرة‬pure”) modifying the noun, but one of the Syriac manuscripts (D = London, British Library [formerly British Museum], Add. 14578) contains a variant reading with the adjective 焏狏‫“( ܕܟܝ‬pure”). That manuscript used to be in the Dayr al-Suryān collection. ms 184, f. 179a: ‫التي‬. ms 184, f. 179a: ‫ينظروا‬. ms 184, f. 179a, omits ‫“( والناس عادمين منظر الملائكة والشياطين‬but people lack the perception of angels and demons”), an error resulting from homoioteleuton, the skipping of the scribe’s eye from the first instance of ‫ والشياطين‬to the second one. ms 184, f. 179a: ‫ينظروا‬. In place of ‫“( أن يعبر‬to cross”), ms 184, f. 179a, has ‫“( يتجاوز‬to exceed”). In place of ‫“( هكذا خضع كل شي‬thus he has subjected everything”) ms 184, f. 179a, has ‫ولـكن‬ ‫“( العقل كل شي يخضع‬but the intellect subjects everything”). The inclusion of the noun ‫ العقل‬in ms 184 is probably due to the translator’s misreading of the Syriac 焏‫“( ܗܟܢ‬thus”) as 焏‫“( ܗܘܢ‬mind, intellect”). Following ms 184, f. 179a (cf. S1: ‫ܣ‬熏‫ܠ‬熏‫ܗ ܕܦ‬狏‫ ܡܠ‬燿‫ܐܝ‬, “according to the word/saying of Paul”; Guillaumont, Les six centuries, 246). In place of the phrase ‫“( حسب قول بولس‬according to the saying of Paul”), ms 177, f. 102a, has ‫“( لكلمة بولس الرسول‬according to the word of Paul the apostle”).

Book 6

341

66/67. [S1 vi.67] Just as the vision of the intellect is reared through the contemplation of the Spirit, so too it advances in the pure contemplation of the Holy Trinity. 67/68. [S1 vi.68] The subjection of the rational nature to the knowledge of God is the conformity of the good will. 68/69. [S1 vi.69] The angels perceive humankind and the demons, but people lack the perception of angels and demons, and the demons see only humankind. 69/70. [S1 vi.70] Subjection is the weakness of the rational nature, which is not able to cross its limits. Thus, “he has subjected everything under his feet,”252 according to the saying of Paul.

252

1 Corinthians 15:27.

342

Critical Edition and Translation of the Arabic Text

253‫ب[ كان له أضداد الشعوب المحسوسة‬١٧٩ .١٨٤] ‫[ كما أن إسرائيل المحسوس‬٧١ .٦ ١‫ ]س‬.٧١\٧٠ .‫ الروح له اضداد الشعوب المعقولة‬254‫وهكذا أيضا ًوإسرائيل‬

‫[ أخرى هي كلمة الهيولي وأخرى هي كلمة قوتها وأخرى هي كلمة العناصر‬٧٢ .٦ ١‫ ]س‬.٧٢\٧١ ‫ وأخرى هو كلمة القيثار البشري‬256‫ وأخرى هي كلمة الأجسام‬255‫وأخرى هي مزاجات العامة‬ 257.‫أعني الجسد‬

253 254 255

256

257

Following ms 184, f. 179b (cf. S1; Guillaumont, Les six centuries, 246). In place of ‫أضداد‬ ‫الشعوب المحسوسة‬, ms 177, f. 102a, has ‫الشعوب المحسوسة مضاددين‬. Following ms 184, f. 179b (cf. S1; Guillaumont, Les six centuries, 246). In place ofً ‫وهكذا أيضا‬ ‫وإسرائيل‬, ms 177, f. 102a, has ‫هكذا إسرائيل‬. Both Arabic manuscripts show some variation from the expurgated Syriac text, but ms 177, f. 102b, bears the closest relationship to it, differing only in its use of the plural form of the noun ‫( المزاجات‬cf. S1: 焏‫ܙ ܓ‬熏‫ܡ‬, “mixture”; Guillaumont, Les six centuries, 246). In place of ‫[“( المزاجات العامة‬the word of] common mixtures”), ms 184, f. 179b, has ‫“( كلمة مجاز العامة‬the word of the metaphor of the masses”; or “the word of the metaphor held in common”), where the variant reading of ‫“( مجاز‬metaphor”) in ms 184 almost certainly resulted from a scribal error involving the flipping of the letters ‫ ز‬and ‫ ج‬in the copying of ‫مزاجات‬. In place of ‫“( الأجساد‬bodies/corporeal substances”), ms 177, f. 102a, has ‫“( كلمة الأجسام‬the word of bodies/corporeal substances”). The expurgated Syriac text (S1) has 焏‫ܫܡ‬熏‫[“( ܕ ܓ‬the word] of bodies/corporeal substances”; Guillaumont, Les six centuries, 246), where again the repetition of the previously introduced noun 焏狏‫“( ܡܠ‬word”) is assumed. Both Arabic manuscripts diverge here in certain respects from the expurgated Syriac text (S1), which has the phrase 焏‫ܢܫ‬犯‫ܗ ܕܒ‬犯‫[“( ܕܟܢ‬the word] of the harp of the human being”; Guillaumont, Les six centuries, 246), with the repetition of the previously introduced noun 焏狏‫“( ܡܠ‬word”) assumed. My reading follows ms 184, f. 179b, which corresponds more closely to the Syriac, apart from the explicit inclusion of ‫“( كلمة‬word”) and the commentary added at the end (‫أعني الجسد‬, “I mean, the body”), which seems to have resulted from a marginal gloss making its way into the main text. In place of ‫هو كلمة القيثار البشرى‬ ‫“( أعني الجسد‬is the word of the human lyre—I mean, the body”), ms 177, f. 102a, has ‫أرغن‬ ‫[“( الأجساد‬is] the organ/instrument of the bodies”).

Book 6

343

70/71. [S1 vi.71] Just as the sense-perceptible Israel has as (its) opposites senseperceptible nations, so too the Israel of the Spirit has as its opposites intelligible nations. 71/72. [S1 vi.72] The word of matter is one thing, and another is the word of its power. The word of the elements is one thing, and another is (the word of) common mixtures. (The word of) bodies is one thing, and another the word of the human lyre—I mean, the body.

344

Critical Edition and Translation of the Arabic Text

261‫ الله إلا بأنه‬260‫ جسم هو شبه‬259‫ العقل بغير‬258‫ب[ ليس أنه‬١٠٢ .١٧٧] [٧٣ .٦ ١‫ ]س‬.٧٣\٧٢ 263.‫ معرفة الثالوث المقدس‬262‫قابل‬

‫ يعُ رف‬266‫ ومن بعد حكمه‬265‫ الرب للمفرز ين من قبل دينونته‬264‫[ يعُ رف‬٧٤ .٦ ١‫ ]س‬.٧٤\٧٣ 271.‫ الذي يصنع‬270‫ بحكمه‬269‫كتب يعُ رف الرب‬ ُ 268‫ مثلما‬267‫للمفرز ين والغير مفرز ين‬

258

259 260 261 262

263

264 265

266 267

268 269 270

271

ms 184, f. 179b: ‫ليس بحيث هو‬. After the phrase ‫ليس أنه‬, the scribe of ms 177, f. 102b, originally wrote another word or two but then erased or scratched away what he had written. A lacuna before the next word (‫ )العقل‬remains in that copy. ms 184, f. 179b: ‫بلا‬. ms 184, f. 179b: ‫“( مشابه‬like”). ms 184, f. 179b: ‫بل بحيث أنه‬. Following ms 184, f. 179b (cf. S1; Guillaumont, Les six centuries, 246). In place of ‫“( قابل‬is susceptible to”), ms 177, f. 102b, has ‫“( ممكن بهيول قابل‬is materially able to be susceptible to”). ms 184, f. 179b: ‫“( ثالوثه المقدس‬his Holy Trinity”). The edited text of S1 ends with the noun phrase 焏狏‫ܝܫ‬煟‫ ܩ‬焏‫ܬ‬熏‫ܝ‬狏‫“( ܬܠܝ‬the Holy Trinity”), as in ms 177, f. 102b, but a variant reading attested by two Syriac manuscripts (B and V) includes a masculine possessive pronoun suffix with the noun (焏‫ܝܫ‬煟‫ܬܗ ܩ‬熏‫ܝ‬狏‫ܬܠܝ‬, “his Holy Trinity”), as in ms 184. In place of ‫يعُ رف‬, ms 184, f. 179b, has ‫معروف هو‬. Following ms 184, f. 179b (cf. S1: Guillaumont, Les six centuries, 248). In place of ‫للمفرز ين‬ ‫“( من قبل دينونته‬to those who are discerning before his judgment”), ms 177, f. 102b, has ‫قبل‬ ‫“( حكمه العادل للعارفين‬to those who know [i.e. the gnostics] before his just judgment”). Following ms 184, f. 179b (cf. S1: Guillaumont, Les six centuries, 248). In place of ‫ومن بعد‬ ‫“( حكمه‬and after his judgment”), ms 177, f. 102b, has ‫“( ومن بعده‬and after it”). Following ms 184, f. 179b (cf. S1: Guillaumont, Les six centuries, 248). In place of ‫للمفرز ين‬ ‫“( والغير مفرز ين‬to the discerning and to the non-discerning”), ms 177, f. 102b, has ‫للعارفين‬ ‫“( والعادمين المعرفة‬to those who know and to those who lack knowledge”). In place of ‫“( مثلما‬just as [it]”), ms 184, f. 179b, has ‫“( حسب ما‬according to what”). In place of ‫إن الرب معروف‬, ms 184, f. 179b, has ‫يعرف الرب‬. Following ms 184, f. 179b (cf. S1: Guillaumont, Les six centuries, 248). In place of ‫بحكمه‬, ms 177, f. 102b, has ‫الحكم‬, without the preposition ‫بـ‬. This is probably simply a scribal omission. Following ms 184, f. 179b (cf. S1: Guillaumont, Les six centuries, 248). In place of ‫“( يصنع‬executes”), ms 177, f. 102b, has ‫“( يفعل‬enacts”).

Book 6

345

72/73. [S1 vi.73] It is not because the intellect is incorporeal that it is the likeness of God, but rather because it is susceptible to the knowledge of his Holy Trinity. 73/74. [S1 vi.74] The Lord is known to those who are discerning before his judgment, but after his judgment he will be known to the discerning and to the non-discerning, just as it has been written: “The Lord is known by his judgment that he executes.”272

272

Cf. Psalm 9:16 (= lxx), where the Lord is said to have “executed judgment.”

346

Critical Edition and Translation of the Arabic Text

‫ هي تآور ية الثالوث المقدس‬273‫[ المعرفة الأولة الذي صارت بالطبع الناطق‬٧٥ .٦ ١‫ ]س‬.٧٥\٧٤ 275‫ ذلك صارت حركة الحر ية و بعدها معاضدة العناية الإلهية بالأدب الذي يرد الحياة‬274‫ومن بعد‬ .‫ للتآور ية الأولة‬277‫ يقرب‬276‫أو بالتعليم‬

‫ أنه لكل‬280‫ الكل معلوم‬279‫ يكمل‬278‫[ إن كان الذي صعد فوق كل السماء‬٧٦ .٦ ١‫ ]س‬.٧٦\٧٥ 282.‫ ما خلا أجواق المردة‬281‫الطغمات الناطقة يجدد‬

273

274 275

276 277 278 279 280 281 282

In place of ‫“( الذي صارت بالطبع الناطق‬that came into existence in the rational nature”), ms 184, f. 179b, has ‫“( الصائرة في طبائع الناطقين‬that comes into existence in the natures of rational beings”). In place of ‫ومن بعد‬, ms 184, f. 179b, has ‫و بعد‬. In place of ‫“( معاضدة العناية الإلهية بالأدب الذي يرد الحياة‬the assistance of divine providence, through the discipline that re-enlivens”), ms 184, f. 179b, has ‫معونة نعمة الله التي بالتأديب تردّنا‬ ‫“( إلى الحياة‬the help of God’s grace, which through discipline re-enlivens us”). Following ms 184, f. 179b (cf. S1: Guillaumont, Les six centuries, 248). In place of ‫أو بالتعليم‬ (“or through the teaching”), ms 177, f. 102b, has ‫“( و بالتعليم‬and through the teaching”). In place of ‫“( يقرب‬draws near”), ms 184, f. 179b, has ‫“( تقدمنا‬caused us to advance”). Reading ‫ السماء‬for ‫السما‬. In place of ‫“( فوق كل السما‬above every heaven”), ms 184, f. 179b, has ‫“( إلى السموات‬to the heavens”). ms 184, f. 179b: ‫“( كمل‬fulfilled”). ms 184, f. 179b: ‫فمعلوم‬. In place of ‫“( أنه لكل الطغمات الناطقة يجدد‬that he renews all the rational troops”), ms 184, f. 179b, has ‫“( أن لجميع الرتب الناطقة جدد‬that he has renewed all the rational ranks”). In place of ‫“( ما خلا أجواق المردة‬except for the legions of the rebels”), ms 184, f. 179b, has ‫“( خارج عن الشياطين المنافقة‬apart from the hypocritical demons”).

Book 6

347

74/75. [S1 vi.75] The first knowledge that came into existence in the rational nature is the contemplation of the Holy Trinity. After that has arisen the movement of freedom, and after that the assistance of divine providence, through the discipline that re-enlivens or through the teaching (that) draws near to the first contemplation. 75/76. [S1 vi.76] If “the one who ascended above every heaven”283 “fulfills all things,”284 it is known that he renews all the rational troops, except for the legions of the rebels.

283 284

Ephesians 4:10. Ephesians 4:10.

348

Critical Edition and Translation of the Arabic Text

.١٧٧] ‫ بظهوره‬287‫ أعلن‬286‫ بأبيه عن العوالم والأجيال‬285‫[ سر ر بنا الخفي‬٧٧ .٦ ١‫ ]س‬.‫أ‬٧٧\٧٦ ‫ البعيدين‬292‫ والقبائل‬291‫ ببشارته‬290‫ من قبل أنشاء العالم ع ُرف‬289‫ رسله القديسين‬288‫أ[ و بانتخابه‬١٠٣ .‫ وقدمهم إليه‬294‫ ظهر عليهم‬293‫من رجاه‬

.‫ الجسد هو المساو ية بالمزاج‬296‫[ شبه‬٧٨ .٦ ١‫ ]س‬295.‫ب‬٧٧\٧٧

.١٨٤] 299‫ أنفسنا هكذا‬298‫ جسدنا ونفسه من طبع‬297‫[ جسد المسيح هو من طبع‬٧٩ .٦ ١‫ ]س‬.٧٨ 300.‫أ[ لاهوته هو من أزلية الأب‬١٨٠

302.‫ الطبع الناطق هو الذي بالمعرفة مساو ية‬301‫[ شبه‬٨٠ .٦ ١‫ ]س‬.٧٩

285 286 287 288

289 290 291 292 293 294 295 296 297 298 299 300

301 302

In place of ‫ر بنا الخفي‬, ms 184, f. 179b, has ‫سيدنا المخفي‬. Following ms 184, f. 179b (cf. S1; Guillaumont, Les six centuries, 248). In place of ‫عن العوالم‬ ‫والأجيال‬, ms 177, f. 102b, has ‫من الأجيال والعالمين‬, where the order of the nouns is reversed. ms 184, f. 179b: ‫انكشف‬. In place of ‫“( بانتخاب‬Through the election of …”), ms 184, f. 179b, has ‫“( و بانتخابه‬And through his election of”). The expurgated Syriac text (S1) has 焏‫ܬ‬熏‫“( ܘܓܒܝ‬and the election”; Guillaumont, Les six centuries, 248). In place of the adjective ‫“( القديسين‬holy”), ms 184, f. 179b, has ‫“( الذين‬which”), where the antecedent of the relative pronoun is the noun ‫انتخاب‬. ms 184, f. 179b: ‫انعرفت‬. ms 184, f. 179b:ً ‫“( ببشارته أيضا‬also through his gospel”). ms 184, f. 179b, omits the conjunction ‫ و‬before ‫القبائل‬. In place of ‫“( رجاه‬his hope”), ms 184, f. 179b, has ‫“( بشارة‬a gospel proclamation”). ms 184, f. 179b: ‫لهم‬. The scribe of ms 184, f. 179b, repeats the chapter number 77 twice. Thus, the previous chapter is marked as 77a, and this chapter is marked here as 77b. In place of ‫“( شبه‬likeness”), ms 184, f. 179b, has ‫“( قياس‬analogy”). ms 184, f. 179b: ‫طبيعة‬. ms 184, f. 179b: ‫طبيعة‬. ms 184, f. 179b: ‫وهكذا‬. In place of ‫“( لاهوته هو من أزلية الأب‬his divinity is from the Father’s existence from eternity”), ms 184, f. 180a, has ‫“( أيضا ًلاهوته ابن أزلية الأب هو‬also his divinity is the son of the Father’s existence from eternity”). In place of ‫“( شبه‬likeness”), ms 184, f. 180a, has ‫“( قياس‬analogy”). In place of ‫الذي بالمعرفة مساو ية‬, ms 184, f. 180a, has ‫المساو ية بالمعرفة‬.

Book 6

349

76/77a.303 [S1 vi.77] The “mystery” of our Lord that is “hidden” in his Father from the worlds304 and the generations has been revealed through his appearance.305 Through the election of his holy apostles before the foundation of the world he was made known in his gospel. As for the tribes who were distant from his hope, he appeared to them and caused them to approach him.306 77/77b. [S1 vi.78] The likeness of the body is that which is equal (to it) in mixture.307 78. [S1 vi.79] The body of Christ is from the nature of our body, and his soul is from the nature of our souls. So too, his divinity is from the Father’s existence from eternity. 79. [S1 vi.80] The likeness of the rational nature is that which is equal (to it) in knowledge.

303 304 305 306 307

The scribe of ms 184, f. 179b, repeats the chapter number 77 twice. Thus, the previous chapter is marked as 77a, and this chapter is marked here as 77b. I.e. “aeons.” Ephesians 3:9. Cf. Ephesians 2:13. Or, “composition.”

350

Critical Edition and Translation of the Arabic Text

‫ هكذا ما‬309‫ الطبع الناطق مع الجسد من خلا العالم أن يكون‬308‫[ كما أن لا يمكن‬٨١ .٦ ١‫ ]س‬.٨٠ 311.‫ أن ناطق من خلا الجسد الطبيعي في العالم الجديد أن يكون‬310‫يمكن‬

.‫ في بيته‬312‫[ هكذا يقال إن الله ساكن في خليقتهكالبناّ ء‬٨٢ .٦ ١‫ ]س‬.٨١

‫ يعرفهم وهؤلاء الذي ما ينظرهم ما‬314‫ يقال إن العقل ينظرهم الذين‬313‫[ هؤلاء‬٨٣ .٦ ١‫ ]س‬.٨٢ ‫ من‬316‫ب[ ولأجل هذا ليس كل الأفكار تعوقه من معرفة الله إلّا الذين‬١٠٣ .١٧٧] 315‫يعرفهم‬ 317.‫الغضبية أو من الشهوة يتحركون عليه‬

308 309 310 311

312 313 314 315

316 317

In place of ‫كما أن لا يمكن‬, ms 184, f. 180a, has ‫كما أنه ما يستطاع‬. In place of ‫الطبع الناطق مع الجسد من خلا العالم أن يكون‬, ms 184, f. 180a, has ‫أن يكون الطبع‬ ‫الناطق مع الجسد ما خلا بهذا العالم‬. In place of ‫هكذا ما يمكن‬, ms 184, f. 180a, has ‫وهكذا أيضا ًما يستطاع‬. In the second half of this chapter, there is some variance and confusion in the two Arabic manuscripts. In place of ‫“( أن ناطق من خلا الجسد الطبيعي في العالم الجديد أن يكون‬so too it is impossible for a rational being to be in the new world apart from the natural body”), ms 184, f. 180a, has ‫“( من دون الجسد أن يكون الطبع الناطق في الناس‬so too also it is impossible for the rational nature to be in people apart from the body”). The edited text of the expurgated Syriac version (S1), has 焏‫ܘ‬煿‫ ܠܡ‬焏‫ܬ‬煟‫ ܚ‬焏‫ ܡܠܝܠ ܒܥܠܡ‬焏‫ ܟܝܢ‬焏犯‫ ܦܓ‬爯‫ ܡ‬犯‫ ܕܣܛ‬焏‫ܝ‬犏‫ ܠ ܡ‬焏‫“( ܗܟܢ‬so too it is impossible for the rational nature to be in the new world apart from a body”; Guillaumont, Les six centuries, 250). However, a variant reading attested in two manuscripts (B and D, the latter of which originally came from Dayr al-Suryān), has 焏‫“( ܟܝܢܝ‬natural”) in place of 焏‫“( ܟܝܢ‬nature”), which seems to have been used as the basis for the translation in ms 177, f. 103a, where 焏‫ ܟܝܢܝ‬is understood as an adjective modifying 焏犯‫ ܦܓ‬instead of as a genitive construct (thus, ‫الجسد الطبيعي‬, “the natural body”), and ‫ ܡܠܝܠ‬is understood as the noun subject (thus, ‫ناطق‬, “a rational being”). Reading ‫ كالبناّ ء‬for ‫كالبنا‬. In place of ‫كالبنا‬, ms 184, f. 180a, has ‫كمثل البنا‬. ms 184, f. 180a: ‫لهؤلاء‬. In place of ‫“( ينظرهم الذين‬perceives those things that”), ms 184, f. 180a, has ‫ينظرهم أعني الذين‬ (“perceives them, I mean, the things that”). The Arabic syntax differs from wording of S1: 爯‫ܝ‬煿‫ܥ ܠ‬煟‫ ܕܝ‬爯‫ ܠܝܠܝ‬焏‫ ܗܘܢ‬焏熟‫ ܕܚ‬焏犯‫ܐܡ‬狏‫ ܡ‬爯‫ܠܝ‬煿‫ܠ‬ 爯‫ܝ‬煿‫ܥ ܠ‬煟‫ ܕܠ ܝ‬爯‫ ܠܝܠܝ‬焏熟‫ ܠ ܚ‬爯‫ܠܝ‬煿‫“( ܘܠ‬It is said that the mind/intellect sees the things it knows and does not see the things it does not know”). In place of ‫إلّا الذين‬, ms 184, f. 180a, has ‫بل التي‬. In place of ‫“( يتحركون عليه‬agitate it”), ms 184, f. 180a, has ‫“( يرتبون عليه‬result from it”).

Book 6

351

80. [S1 vi.81] Just as it is impossible for the rational nature to be with the body apart from the world, so too it is impossible for a rational being to be in the new world apart from the natural body. 81. [S1 vi.82] Thus, it is said that God dwells in his creation just as the builder (dwells) in his house. 82. [S1 vi.83] It is said that the intellect perceives those things that it knows, but it does not know those things that it does not perceive.318 On account of this, not all thoughts prevent (the intellect) from knowledge of God, but rather (only) those that agitate it due to anger or to desire.

318

In the Arabic manuscripts, the wording of this chapter diverges from the Syriac: for an analysis, see the corresponding footnote to the Arabic text.

352

Critical Edition and Translation of the Arabic Text

‫ أن‬321‫ الجسد بالدم من أجل هذا أومرنا‬320‫ وشهوة‬319‫[ الغضبية تتقب في القلب‬٨٤ .٦ ١‫ ]س‬.٨٣ .‫نبعد الغضبية من القلب ونفرق الشر من الجسد‬

‫[ إن كان الشهوة والغضبية نحن مساو يين الحيوان في اقتناهم معلوم أنه في أول خلقتنا‬٨٥ .٦ ١‫ ]س‬.٨٤ .‫لم يخلقوا معنا ولـكن من بعد الحركة دخلوا على الطبع الناطق‬

‫ بالأحلام يردّون‬323‫ يؤدبون ولبعض‬322‫[ الملائكة القديسين لبعض الناس بالكلام‬٨٦ .٦ ١‫ ]س‬.٨٥ 326.‫ بالضرب إلى الفضيلة ينشطون‬325‫ بالتخو يف يعففون ولأخر ين‬324‫ولبعض‬

330.‫ والتمييز بالمخ‬329‫ في القلب‬328‫ هو حال‬327‫[ العقل لكلمة سليمان‬٨٧ .٦ ١‫ ]س‬.٨٦

319 320 321

322 323 324 325 326 327 328 329 330

In place of ‫“( تتقب في القلب‬hides in the heart”), ms 184, f. 180a, has ‫“( بالقلب تخلد‬remains in the heart”). ms 184, f. 180a, omits the conjunction ‫و‬. Following ms 184, f. 180a (cf. S1; Guillaumont, Les six centuries, 252). In place of ‫من أجل‬ ‫“( هذا أومرنا‬on account of this, we have been commanded”), ms 177, f. 103b, has ‫“( وأومرنا‬we have been commanded”). Following ms 184, f. 180a (cf. S1; Guillaumont, Les six centuries, 252). In place of ‫لبعض الناس‬ ‫بالكلام‬, ms 177, f. 103b, has ‫بالكلام منهم للبشر‬. Following ms 184, f. 180a. In place of ‫ولبعض‬, ms 177, f. 103b, has ‫ومنهم‬. Following ms 184, f. 180a. In place of ‫ولبعض‬, ms 177, f. 103b, has ‫ومنهم‬. In place of ‫“( ولأخر ين‬and others”) ms 184, f. 180a, has ‫“( ولبعض‬and some”). In place of ‫“( ينشطون‬they [re]activate”), ms 184, f. 180a, has ‫“( يقدمون‬they cause to advance”). In place of ‫“( لكلمة سليمان‬according to the word of Solomon”), ms 184, f. 180a, has ‫كما قال‬ ‫“( سليمان‬just as Solomon said”). In place of ‫هو حال‬, ms 184, f. 180a, has ‫ساكن‬. Following ms 184, f. 180a. ms 177, f. 103b, mistakenly omits ‫في القلب‬. In place of ‫“( والتمييز بالمخ‬and discretion in the brain”), ms 184, f. 180a, has ‫“( والتميز بالرأس‬and discretion in the head”).

Book 6

353

83. [S1 vi.84] Anger hides in the heart, and the desire of the body (hides) in the blood. Because of this, we have been commanded to “banish anger from the heart and separate evil from the body.”331 84. [S1 vi.85] If we are equal to animals in possessing desire and anger, it is known that at the first (moment) of our creation, they were not created with us, but rather, it was only after the movement (occurred) that they were introduced to the rational nature. 85. [S1 vi.86] The holy angels discipline some people through speech, and to others they return in dreams. They make some chaste through fright, and others they stimulate toward virtue through blows.332 86. [S1 vi.87] The intellect, according to the word of Solomon, dwells in the heart, and discretion (dwells) in the brain.333

331 332

333

Ecclesiastes 9:10. This chapter features a primary and secondary rhyme scheme. Each of the four clauses ends with a plural verb ending with ‫( ون‬-ūn), and the first two clauses also have internal prepositional phrases containing nouns with the same final syllable: ‫( بالكلام‬bi-l-kalām, “through speech”) and ‫( بالأحلام‬bi-l-aḥlām, “in dreams”). Cf. Proverbs 15:14. Guillaumont (Les six centuries, 254) notes that this saying is cited elsewhere by Barhebraeus: Candélabre des Sanctuaires 98; ed. Ján Bakoš, Psychologie de Grégoire Aboulfaradj dit Barhebraeus, d’après la huitième base de l’ouvrage Le candélabre des sanctuaires (Leiden: Brill, 1948), 熟‫ܡ‬, lines 15–16.

354

Critical Edition and Translation of the Arabic Text

‫أ[ ليس فقط الملائكة القديسين يتعبوا معنا لخلاصنا إلّا حتى القديسين‬١٠٤ .١٧٧] [٨٨ .٦ ١‫ ]س‬.٨٧ 336.‫ ببشارة ر بنا‬335‫ هم أيضا ًمساعدين‬334‫رفاقتنا‬

‫ من بين الأموات‬337‫ب[ إذ قام‬١٨٠ .١٨٤] ‫[ كما أن في هذا العالم صار ر بنا بكر‬٨٩ .٦ ١‫ ]س‬.٨٨ 341.‫ بكر مع إخوةكثير‬340‫ يكون‬339‫ في العالم المزمع‬338‫كذلك‬

‫ يكون معين للملائكة‬343‫ استحق لمعرفة الروح بالنشاط‬342‫[ كل الذي بنعمة ر بنا‬٩٠ .٦ ١‫ ]س‬.٨٩ .‫ إلى الفضيلة ومن عدم المعرفة لمعرفة الحق‬345‫ الأنفس الناطقة من الشر‬344‫المقدسين في أن يستجلب‬

334 335

336 337 338 339 340 341 342 343 344

345

In place of ‫إلّا حتى القديسين رفاقتنا‬, ms 184, f. 180a, has ‫بل والقديسين أرفاقنا‬. Following ms 184, f. 180a (cf. S1: 焏‫ܪܢ‬煟‫ܢ ܡܥ‬熏‫ ;ܕܐܦ ܗܢ‬Guillaumont, Les six centuries, 254). In place of ‫“( هم أيضا ً مساعدين‬They are assistants … as well”), ms 177, f. 104a, has ‫هم يعينونا‬ (“They assist us”). ms 184, f. 180a: ‫سيدنا‬. In place of ‫“( إذ قام‬when he rose”) ms 184, f. 180b, has ‫“( بقيامه‬by means of his rising/resurrection”). ms 184, f. 180b: ‫وهكذا‬. ms 184, f. 180b: ‫العتيد‬. ms 184, f. 180b: ‫“( يصير‬becomes”). ms 184, f. 180b: ‫كثيرة‬. Following ms 184, f. 180b. ms 177, f. 104a, omits ‫ر بنا‬. ms 184, f. 180b, omits the phrase, ‫“( بالنشاط‬zealously”). In place of ‫“( يستجلب‬attracting”) ms 184, f. 180b, has ‫“( يستجلب و يخلص‬attracting and saving”). Above the verb ‫يستجلب‬, the scribe of ms 177, f. 104a, also wrote ‫ يخلص‬as a gloss or alternative reading. It is possible that the reading in ms 184, featuring two verbs, resulted from the incorporation of such a gloss into the main text. In ms 177, f. 104a, the word ‫ الشر‬is miswritten with an extra, unpointed tooth between the shīn and the rāʾ.

Book 6

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87. [S1 vi.88] It is not only the holy angels who toil for our salvation, but also even the saints, our companions. They are assistants in the gospel of our Lord as well. 88. [S1 vi.89] Just as in this world our Lord became first-born when he rose from among the dead,346 so too in the world to come he is “first-born with many brothers.”347 89. [S1 vi.90] Everyone who through grace of our Lord has been deemed worthy of knowledge of the Spirit zealously becomes an assistant to the holy angels in attracting rational souls away from evil to virtue, and from ignorance to knowledge of the truth.

346 347

Colossians 1:18. Romans 8:29.

356

Critical Edition and Translation of the Arabic Text

‫ وفسروهم بالعقل الحسن للذين هم ماسكين هذا النوع‬349‫ كونوا مفتشين كلامي يا إخوتي‬348.٩٠ 352.‫ سر عدد ستة آلاف قبائلنا‬351‫ بعدد هذه المئات‬350‫الموضوع لنا‬

353ً.‫كملت الستمائة رأس بمعونة الرب له المجد دائما‬

348 349

350

351

352

353

In the expurgated Syriac version (S1, ed. Guillaumont, Les six centuries, 256), this chapter is presented as an unnumbered postscript to the work. In place of ‫“( كونوا مفتشين كلامي يا إخوتي‬Examine my words, O my brothers”), ms 184, f. 180b, has ‫“( كونوا يا إخوتي فاحصين معنا كلامنا‬O my brothers, examine our words, along with us”). Here, the edited text of the expurgated Syriac version (S1) has 爯‫ܘܢ ܡܥܩܒܝ‬狏‫ܗܘܝ‬ 爯‫ ܐܚ̈ܝ‬爯‫“( ܠ̈ܡܠܝ‬Examine our words, O our brothers”; Guillaumont, Les six centuries, 256), but one manuscript (B) contains a variant reading with 營̈‫“( ܐܚ‬my brothers”). In place of ‫“( للذين هم ماسكين هذا النوع الموضوع لنا‬to those who grasp this type established for us”), ms 184, f. 180b, has ‫“( الشي الذي هو ضابط الغرض من القول‬that which governs the intended meaning of what is said”). In place of ‫“( بعدد هذه المئات‬in the number of these hundreds”), ms 184, f. 180b, has ‫بعدد‬ ‫“( المائة رأس‬in the number of one hundred chapters”). The edited text of S1 has 焏‫ ܗܢ‬焏‫ܒܡܢܝܢ‬ 狏‫ ܫ‬焏‫“( ܕܡܐ̈ܘܬ‬in the number of these six hundreds”; Guillaumont, Les six centuries, 256), although the word “six” (狏‫ )ܫ‬is omitted from three Syriac manuscript witnesses (D, B, V), the first of which used to be in the Dayr al-Suryān library. Following ms 184, f. 180b (cf. S1: ‫ܢ‬狏‫ ܕܫܪܒ‬焏狏‫ ܕܫ‬焏‫ܐܪܙ ܡܢܝܢ‬, “the mystery of the number of six of our generations/tribes”; Guillaumont, Les six centuries, 256); ms 177, f. 104a, omits ‫سر‬ ‫“( عدد ستة آلاف قبائلنا‬the mystery of our 6000 tribes”), although a similar omission occurs in two of the Syriac manuscript witnesses (C and F). ms 184, f. 180b: ‫دائما ًأبد ًا‬. The edited text of S1 closes with the following lines:

焏犯‫ ܥܣ‬焏‫ ܪܝܫ‬焏犯‫ ܕܚܣܝ‬狏‫ ܕܫ‬焏‫ ܡܐܬ‬狏‫ܫܠܡ‬ 爿‫ܝ‬犯‫ܢ ܐܘܓ‬犯‫ ܡ‬焏‫ܒܢ‬熏‫ ܠܛ‬爯‫ܪܝ‬煟‫ ܕܐܡ‬焏狏‫ܥ‬煟‫ ܕܝ‬焏‫ ܕܪܝܫ‬狏‫ ܫ‬焏‫ ܡܐ̈ܘܬ‬爟‫ܫܠ‬ “The sixth Hundred, which lacks ten chapters, has been completed.” “The Six Hundreds of the Chapters of Knowledge, said by the blessed Mar Evagrius, have been completed.”

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90.354 Examine my words, O my brothers, and with (your) fine intellect interpret them to those who grasp this type established for us in the number of these hundreds, the mystery of our 6000 tribes. Six hundred chapters have been completed with the help of the Lord, to him be the glory, forever and ever.

354

In the expurgated Syriac version (S1, ed. Guillaumont, Les six centuries, 256), this chapter is presented as an unnumbered postscript to the work.

1‫وأيضا لً ه على رؤوس المعرفة‬

‫ب[ إن كان المسيح هو مسيح هو له معرفة الأزلية‬١٨٠ .١٨٤] [‫ب‬١٠٤ .١٧٧] 2[١ R] [١ ‫ ]سأ‬.١ .‫وإن كان هو خالق لهكلام العالمين وإن كان بغير جسم لهكلمة الغير متجسمين‬

‫[ الذي ير يد أن ينظر اتقان العقل يمنع نفسه من كل الأفكار وحينئذ ينظر نفسه‬٢ R] [٢ ‫ ]سأ‬.٢ ‫ من غير عدم الآلام وهو مفتقر لمعونة الله‬4‫ ما يمكنه أن يتلون به‬3‫تشبه صافيلا أو لون السماء وهذا‬ .‫ تكمل له حاجة النور الذي يقو يه‬5‫الذي‬

.‫ هادئة للنفس الناطقة الذي من الاتضاع والعفة ينقام‬6‫[ عدم الآلام هو تقانة‬٣ R] [٣ ‫ ]سأ‬.٣

1 In ms 184, f. 180b, the title (with an opening blessing) reads as follows:

‫وأيضا لً لقديس أنبا أوغر يس على رؤوس المعرفة يرحمنا الرب بصلاته‬

2

3 4 5 6

“Also by Saint Anbā Evagrius from the Chapters of Knowledge. May the Lord bless us with his prayers.” The transmission of supplemental chapters in Syriac as an addendum to the expurgated text of the Kephalaia Gnostika is also attested by Frankenberg (Euagrius Ponticus, 422–471; = ‫)سأ‬, although the Arabic text shows some critical divergence. On their contents, see the “Introduction” and the “Key to the Supplemental Chapters” at the end of this volume. Chapters 1–23 are drawn from Evagrius’ Skemmata, or Reflections (cpg 2433; = R): ed. Muyldermans, Evagriana, 374–376; trans. Sinkewicz, Evagrius of Pontus, 211–213. Chapters 1–5 correspond to R 1–5; 6–7 correspond to R 6 (a–b); and 8–23 correspond to R 7–22. Following ms 184, f. 180b. ms 177, f. 104b: ‫هذه‬. In place of ‫“( يتلون به‬follow in this [path]”), ms 184, f. 180b, has ‫“( يتلو ّن به‬be colored by this [color]”). Following ms 184, f. 180b. In place of ‫“( الذي‬whom”; with ‫ الله‬as the antecedent), ms 177, f. 104b, has ‫“( التي‬which”; with ‫ معونة‬as the antecedent). Above the word ‫“( تقانة‬integrity”) the scribe of ms 177, f. 104a, has written ‫“( نقاوة‬purity”) in smaller script as a gloss or alternative reading.

Supplemental Chapters Also by him from the Chapters of Knowledge7 1. [Sa 1] [R 1] If Christ is Christ, he has knowledge of existence from eternity. If he is Creator, he has the discourse of the worlds. If he is incorporeal, he has the word of incorporeal beings. 2. [Sa 2] [R 2] As for the one who wants to perceive the integrity of the intellect, let him forbid his soul from all thoughts. Then, he will perceive his soul resembling sapphire, or the color of heaven.8 It is impossible for him to follow in this (path) without impassibility. He requires the assistance of God, with respect to whom [his] need for the light that empowers him is fulfilled. 3. [Sa 3] [R 3] Impassibility is a tranquil integrity belonging to the rational soul that arises from humility and chastity.

7 The transmission of supplemental chapters in Syriac as an addendum to the expurgated text of the Kephalaia Gnostika is also attested by Frankenberg (Euagrius Ponticus, 422–471; = Sa), although the Arabic text shows some divergence. On their contents, see the corresponding footnotes to the Arabic text, as well as the “Introduction” and the “Key to the Supplemental Chapters” at the end of this volume. 8 Exodus 24:10.

360

Critical Edition and Translation of the Arabic Text

‫ بلون السماء الذي عليه يظهر وقت‬10‫ العقل هو أعلا المعقولات الذي يتشبه‬9‫[ تقانة‬٤ R] [٤ ‫ ]سأ‬.٤ .‫الصلاة نور الثالوث المقدس‬

‫أ[ أقنومه قوة‬١٨١ .١٨٤] ‫ الطبع الناطق الذي اقتنى الوحدية في‬11‫[ المسيح هو مالك‬٥ R] [٥ ‫ ]سأ‬.٥ .‫علامة الشبه الذي ظهر عليه في الأردن‬

‫أ[ الذي في وقت الصلاة ما يقرب الأمور‬١٠٥ .١٧٧] ‫أ[ المجمرة هي العقل الطاهر‬٦ R] [٦ ‫ ]سأ‬.٦ .‫المحسوسات‬

12.‫ب[ بالفضائل واحد يكون في اليوم الثامن و بالمعرفة في اليوم الأخير‬٦ R] [٧ ‫ ]سأ‬.٧

‫ علامة القتال الذي يتذكر الأمور المحسوسة‬14‫ هو العقل العذب‬13‫[ تقبيل الضمير‬٧ R] [٨ ‫ ]سأ‬.٨ .‫وعلى هذه قال مخلصنا لتلاميذه في طر يق الفضائل لا تسلموا على إنسان‬

9 10

11 12

13 14

ms 184, f. 180b: ‫“( نقاوة‬purity”). Above the word ‫“( تقانة‬integrity”), the scribe of ms 177, f. 104a, wrote ‫ نقاوة‬in smaller script as a gloss or alternative reading. Following ms 184, f. 180b, where the masculine relative pronoun ‫ الذي‬marks the noun ‫ العقل‬as its antecedent (“[The intellect is] that which”; cf. Sa; Frankenburg, Euagrius Ponticus, 426). By contrast, ms 177, f. 104b, has ‫التي تتشبه‬, where the feminine relative pronoun ‫ التي‬marks the noun ‫ تقانة‬as its antecedent (“[The integrity is] that which”). Reading ‫ مالك‬for ‫ملك‬. This chapter corresponds to chapter 7 in Sa (Frankenburg, Euagrius Ponticus, 428), but it appears as the second half of chapter 6 in the Greek version of the Skemmata (= G6b; Muyldermans, Evagriana, 374; trans. Sinkewicz, Evagrius, 211). Following ms 184, f. 181a. In place of ‫“( تقبيل الضمير‬the kiss of the mind”), ms 177, f. 105a, has ‫“( تقبيل العقل‬the kiss of the intellect”). Following ms 184, f. 181a (cf. Sa: 焏‫ܬ‬煿‫ ܦܟܝ‬焏狏‫“( ܬܪܥܝ‬the foolish intelligence”; Frankenburg, Euagrius Ponticus, 430). In place of ‫“( العقل العذب‬the parched intellect”), ms 177, f. 105a, has [‫الضمير العذب الغاذب ]كذا‬, “the parched, thirsty mind” [sic]). In ms 177, ‫ العذب‬is written at the end of one line, and ‫ العاذب‬is written at the beginning of the next line. The scribe subsequently penned a black cross over each word and then in the left margin wrote ‫بدملج‬ (“with ornamentation” [?]) although it is not clear whether this phrase refers to the reduplication of cognate terms or his own marking of them. I take this as a case where the second of the two words was originally a marginal gloss or alternative reading that was later incorporated into the main body of text.

Supplemental Chapters

361

4. [Sa 4] [R 4] The integrity of the intellect is the highest of intelligible things. [The intellect is] that which resembles the color of heaven [and] upon which the light of the Holy Trinity appears at the time of prayer. 5. [Sa 5] [R 5] Christ is the possessor of the rational nature. [He is] the one who has acquired the Unity in his hypostasis as the power of the sign of the likeness that appeared over him in the Jordan [River]. 6. [Sa 6] [R 6a] The brazier15 is the pure intellect, which at the time of prayer does not draw near to sense-perceptible things. 7. [Sa 7] [R 6b] In the virtues, it (i.e. the intellect) will be one on the eighth day; and in knowledge, [it will be one] on the last day. 8. [Sa 8] [R 7] The kiss of the mind is the parched intellect,16 the sign of the struggle, which recalls sense-perceptible things. About this, our Savior said to his disciples, “On the path of virtue, do not greet anyone.”17

15 16 17

Or, “censer.” Sa: 焏‫ܬ‬煿‫ ܦܟܝ‬焏狏‫“( ܬܪܥܝ‬foolish intelligence”; Frankenburg, Euagrius Ponticus, 430). See also the corresponding footnote to the Arabic text. Cf. Luke 10:4.

‫‪Critical Edition and Translation of the Arabic Text‬‬

‫‪362‬‬

‫‪] .٩‬سأ ‪ [٨ R] [٩‬الغضبية الفاضلة هي قوة النفس مفسدة الأفكار الشر يرة والغضبية‪ 18‬المرذولة هي‬ ‫قوة النفس المر يضة المفسدة الأفكار المستقيمة‪.‬‬

‫‪] .١٠‬سأ ‪ [٩ R] [١٠‬كلام‪ 19‬ناموس الله هو العقل الناظر الذي بتحر يك الغيرة يطرد كل الأفكار‬ ‫الشر يرة‪.‬‬

‫‪] .١١‬سأ ‪ [١٠ R] [١١‬كلب غنم المسيح هو العقل العمال الذي ينبح على كل الأفكار المؤدية‪20.‬‬

‫‪] .١٢‬سأ ‪ [١١ R] [١٢‬أدب الرب هو جحود النفاق وشهوات‪ 21‬هذا العالم‪.‬‬

‫‪] .١٣‬سأ ‪ [١٢ R] [١٣‬الخوف هو تسليم المعونات الذي من العقل يكونون‪.‬‬

‫‪] .١٤‬سأ ‪١٠٥ .١٧٧] [١٣ R] [١٤‬ب[ الفكر الشيطاني هو صورة الإنسان المحسوس المختوم بالعقل‬ ‫الذي معه يتحرك بالآلام ليقول وليفعل بمخالفة الوصايا بالخفي شبه من الشر ير يلاقيه وختمت به أصنام‬ ‫الشهوةكالتقبيل الذي صار من الشيطان‪.‬‬

‫‪] .١٥‬سأ ‪ [١٤ R] [١٥‬البعيد من العالم هو الذي في العالم انقام عقله بالعدل و بالبر يتردد‪.‬‬

‫‪] .١٦‬سأ ‪ [١٥ R] [١٦‬الإنسان العمال هو الذي يستعمل بالعدل الأشياء الذي عطيوا من الله‪.‬‬

‫‪] .١٧‬سأ ‪ [١٦ R] [١٧‬العقل العمال ]‪١٨١ .١٨٤‬ب[ هو الذي علائم أفهام هذا العالم بغير إلم يقبل‪.‬‬

‫‪In ms 177, f. 105a, this word is written without any pointing.‬‬ ‫‪ (“discourse”) at‬كلام ‪ (“dog”; Frankenburg, Euagrius Ponticus, 430). The noun‬ܟܠܒ‪Sa: 焏‬‬‫كلب ‪tested in both Arabic manuscripts probably represents an earlier miscopying of‬‬ ‫‪ (“dogs”).‬كلاب ‪(“dog”) or its plural form‬‬ ‫‪ lacks pointing.‬المؤدية ‪In ms 177, f. 105a, the word‬‬ ‫‪.‬سهوات ‪ lacks pointing and thus looks like‬شهوات ‪In ms 184, f. 181a, the word‬‬

‫‪18‬‬ ‫‪19‬‬

‫‪20‬‬ ‫‪21‬‬

Supplemental Chapters

363

9. [Sa 9] [R 8] Virtuous anger is the power of the soul that destroys evil thoughts, but depraved anger is the power of the sick soul that destroys correct thoughts. 10. [Sa 10] [R 9] The discourse22 of God’s law is the perceiving intellect that by stimulating zealousness expels all evil thoughts. 11. [Sa 11] [R 10] The dog of Christ’s sheep is the practicing intellect that barks at all distracting thoughts. 12. [Sa 12] [R 11] The discipline of the Lord is the disavowal of hypocrisy and the desires of this world. 13. [Sa 13] [R 12] Fear is the act of surrendering the forms of assistance that come from the intellect. 14. [Sa 14] [R 13] Demonic thought is the image of the sense-perceptible person that is sealed in the intellect, with which it is moved along by the passions to speak and act secretly in violation of the commandments, in resemblance to the Evil One. The idols of desire encounter it and have put their seal on it, just like the kiss that comes from Satan. 15. [Sa 15] [R 14] The one who is far from the world is the one whose intellect has been raised up23 in justice and returns in righteousness. 16. [Sa 16] [R 15] The practicing person is the one who justly uses the things that have been given by God. 17. [Sa 17] [R 16] The practicing intellect is the one who receives the signs of the intellections of this world without passion.24

22

23 24

Sa: 焏‫“( ܟܠܒ‬dog”; Frankenburg, Euagrius Ponticus, 430). See the footnote accompanying the Arabic text for the orthographic error at the root of this divergence from the Syriac. The Greek text of the Reflections (R9) reads: “The mind engaged in contemplation is like a dog, for through the movement of the irascible part it chases away all impassioned thoughts” (trans. Sinkewicz, Evagrius, 211). Or, “has been constituted.” Or, alternatively, “without suffering,” or “in an impassible way.”

‫‪Critical Edition and Translation of the Arabic Text‬‬

‫‪364‬‬

‫‪] .١٨‬سأ ‪ [١٧ R] [١٨‬أر بعة‪ 25‬أشباه بهم يقبل العقل الأفهام الأول الذي‪ 26‬بالعينين والثاني بالسمع‬ ‫والتالث بالذكر والرابع بالمزاج الذي بالعينين أفهام تتصور‪ 27‬يقبل و بالسمع يصورون‪ 28‬الأشباه أو لا‬ ‫يتصورون بأن الكلمة هي التي تعرف على الأفعال والكلام والذكر والمزاج يلتمون للسمع ]‪١٠٦ .١٧٧‬أ[‬ ‫واثنينهم ينطبعون في العقل أو لا ينطبعون لأجل أنهم يتشبهوا بالسمع الذي وراه يمضون‪29.‬‬

‫‪] .١٩‬سأ ‪ [١٨ R] [١٩‬بالأجسام ما يوافق الطبع وغر يب للطبع و بغير أجسام فقط موافقة الطبع‬ ‫بالمعارف اختلافات المقادير ولا واحدة من التآور يات هي تشبه رفيقتها و بالأكثر‪ 30‬تآور ية‬ ‫الـكواكب المعقولة بالثالوث المقدسة فقط هي معرفة الأزلية لأجل أن ليس الأمور التي تقبل‬ ‫الإفرازات تآور يتها كالبقية ولا من الطبائع الـكثيرة اتقامت كإفرازات الأجسام ولا كالتآور ية‬ ‫التي بغير أجسام لأجل‪ 31‬أن بالكل هي أرفع من كلما صار بأنها ما تقبل اختلافات ولا تغييرات شي‬ ‫من الأفهام التي عليها‪.‬‬

‫‪] .٢٠‬سأ ‪ [١٩ R] [٢٠‬لأجل أنه بالخمس حواس يقبل العقل الأفكار ينظر بأي منهم أكثر‪ 32‬يقسا‬ ‫على العقل وهذا معروف أنه من السمع ]‪١٠٦ .١٧٧‬ب[ يكونون لأن كلمة الغيض‪ 33‬تسجس وتحبط‬ ‫قلب الرجل كما قال سليمان‪.‬‬

‫‪, but then later added a final tāʾ marbūṭah‬أر بع ‪The scribe of ms 177, f. 105b, original wrote‬‬ ‫‪.‬أر بعة ‪to form‬‬ ‫‪.‬التي ‪ms 184, f. 181b:‬‬ ‫‪ in smaller script as a gloss or‬تنطبع ‪, the scribe ms 177, f. 105b, has written‬تتصور ‪Above‬‬ ‫‪alternative reading.‬‬ ‫‪.‬يصورون ‪ for‬يتصورون ‪Read:‬‬ ‫‪.‬يمضوا ‪ms 184, f. 181b:‬‬ ‫‪ (“especially”; Frankenburg, Euagrius Ponticus, 438). In the Greek version,‬ܝ‪狏‬ܝ‪犯‬ܐܝ‪Cf. Sa: 狏‬‬ ‫‪the term used here is ἤπερ (“except”) (Muyldermans, Evagriana, 376; Sinkewicz, Evagrius,‬‬ ‫‪212), but this variance in the text’s transmission into Syriac and Arabic may hinge on a‬‬ ‫‪change to a rough breathing mark (ἥπερ, “as [in the case of], like”).‬‬ ‫‪.‬من أجل ‪ms 184, f. 181b:‬‬ ‫‪.‬أكبر ‪ms 184, f. 181b:‬‬ ‫‪.‬الغيظ ‪Read:‬‬

‫‪25‬‬ ‫‪26‬‬ ‫‪27‬‬ ‫‪28‬‬ ‫‪29‬‬ ‫‪30‬‬

‫‪31‬‬ ‫‪32‬‬ ‫‪33‬‬

Supplemental Chapters

365

18. [Sa 18] [R 17] The intellect is susceptible to intellections in four forms. The first is what comes through the eyes. The second, through hearing. The third, through remembrance. The fourth through the temperament. With respect to what comes through the eyes, (the intellect) is susceptible [to them] as conceptualized34 intellections. With respect to what comes through the ears, the resemblances are either conceptualized or not conceptualized, since the word is what is known on the basis of deeds and speech. With respect to what comes through remembrance and temperament, they are categorized together with hearing. Both are imprinted or not imprinted on the intellect, on account of the fact that they resemble hearing, which they follow [in form]. 19. [Sa 19] [R 18] In corporeal substances, there is what is in accordance with nature and what is alien to nature. Among incorporeal substances there are only things that are in accordance with nature. In forms of knowledge, there are differences of measures. None of the contemplations resembles its counterpart, especially the contemplation of the intelligible stars. In the Holy Trinity, there is only knowledge of existence from eternity, because there are no things whose contemplation is susceptible to distinctions like the rest. Nothing like the distinctions of corporeal substances or incorporeal contemplation has arisen from the many natures, because they are altogether higher than everything that has come into existence, since they are not susceptible to differences or changes in any of the intellections that pertain to them. 20. [Sa 20] [R 19] Since it is through the five senses that the intellect is susceptible to thoughts, it should be perceived which of them becomes more hardened to the intellect. It is known that that they (i.e. the thoughts) come from hearing, because “The word of anger upsets and thwarts a man’s heart,” as Solomon said.35

34 35

Or, “imaged.” Proverbs 12:25 (lxx).

366

Critical Edition and Translation of the Arabic Text

[‫أ‬١٨٢ .١٨٤] 36‫[ العقل إذا كان يعمل وصايا الله بالفهم في أمور هذا العالم يتدبر‬٢٠ R] [٢١ ‫ ]سأ‬.٢١ ‫ هو هذا ينظر وأيضا ًموافقة الأفهام‬37‫وإذا كان في الصلاة بنور غير متشبه يكون الذي يدعا موضع الله‬ .‫بإفراز الأفهام بين تآور ية الطبائع وفوق الطبائع يعني الأجسام والغير أجسام والمعرفة الأزلية‬

.‫[ من تجارب الشهوات منهم أحزان ومنهم أوجاع جسدانية يقدمون للناس‬٢١ R] [٢٢ ‫ ]سأ‬.٢٢

‫ وفي‬38‫[ العقل في وقت من فهم إلى فهم ينتقل وفي وقت من تآور ية لتآور ية‬٢٢ R] [٢٣ ‫ ]سأ‬.٢٣ ‫ التي بلا شبه للفهم أو للتآور ية‬39‫وقت من الفهم للتآور ية ومن التآور ية للفهم وثم وقت من التقانة‬ .‫ التي بلا شبه يرتفع وهذه تعرض له فقط في وقت الصلاة‬40‫يرد ومن هؤلاء إلى التقانة‬

43‫ بالحق مات يقيمه المسيح بتآور يةكل العوالم الآن‬42‫ الطبع الناطق الذي‬41[٣٨ T] [٢٤ ‫ ]سأ‬.٢٤ ‫ ماتت بموت المسيح يقيم بتآور يته وهذه هي التي قيلت من بولس إن‬44‫أ[ النفس الذي‬١٠٧ .١٧٧] .‫كنا متنا مع المسيح نؤمن أن معه نحيا‬

36

37 38 39

40 41

42 43 44

In both Arabic manuscripts (ms 177, f. 106a; ms 184, f. 181b), a section of the Syriac text is missing here (cf. Sa: 犯‫ܕܒ‬狏‫ ܡ‬焏‫ܐܘܪܝ‬狏‫ ܒ‬焏‫ܘ‬煿‫ ܢ‬焏狏‫ܥ‬煟‫ ܒܝ‬爯‫ ܕܝ‬煟‫ܟ‬, “When it is in knowledge, it conducts itself in contemplation”; Frankenburg, Euagrius Ponticus, 440). Above the word ‫الله‬, the scribe of ms 177, f. 106b, has written the phrase ‫ لله‬in smaller script as an alternative reading. ms 184, f. 182a: ‫لتآور يا‬. ms 184, f. 182a: ‫“( النقاوة‬purity”). Above the phrase ‫“( من التقانة‬from … integrity”) the scribe of ms 177, f. 106b, has written ‫“( لنقاوة‬to … purity”) in smaller script as an alternative reading or gloss. ms 184, f. 182a: ‫“( الصفاوة‬clarity”). Above the phrase ‫“( إلى التقانة‬to … integrity”), the scribe of ms 177, f. 106b, has written ‫“( لصفاوة‬to … clarity”) in smaller script as an alternative reading. Chapters 24–26 are drawn from Evagrius’ On Thoughts (cpg 2450; = T 38–40): ed. A. Guillaumont, C. Guillaumont, and P. Géhin, sc 438, 284–288; trans. Sinkewicz, Evagrius, 180. While chapters 24–26 correspond to T 38–40, chapter 26 also shares material with Evagrius’ Reflections (R 23; ed. Muyldermans, Evagriana, 376–377; trans. Sinkewicz, Evagrius of Pontus, 213). ms 184, f. 182a: ‫التي‬. The scribe of ms 177 ends f. 106b with ‫الآن‬, but then mistakenly repeats it again at the beginning of f. 107a. Only the first instance is recorded here. ms 184, f. 182a: ‫التي‬.

Supplemental Chapters

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21. [Sa 21] [R 20] The intellect, when it does the commandments of God, conducts itself in the things of this world.45 When it is in prayer, it is in inimitable light, which is called “the place of God.” It will perceive even the correspondence of the intellections to their differentiation46 amidst the contemplation of both the natures and what is beyond the natures—that is, corporeal and incorporeal substances—as well as the knowledge that exists from eternity. 22. [Sa 22] [R 21] Among the temptations of desires are sorrows and bodily pains that come over people. 23. [Sa 23] [R 22] The intellect is conveyed at times from intellection to intellection, at [other] times from contemplation to contemplation, at [still other] times from intellection to contemplation and from contemplation to intellection. And then there is a time when it returns from inimitable integrity to intellection or to contemplation, and from these it rises up [again] to inimitable integrity. This occurs to it only at the time of prayer. 24. [Sa 24] [T 38] As for the rational nature that has died in truth,47 Christ raises it up through the contemplation of all worlds. Now, the soul that has died in the death of Christ arises through the contemplation of him [or, “through his contemplation”]. This what was spoken about by Paul: “If we have died with Christ, we believe that we will live with him.”48

45

46 47 48

In both Arabic manuscripts (ms 177, f. 106a; ms 184, f. 181b), a section of the Syriac text is missing here: “When it is in knowledge, it conducts itself in contemplation” (Frankenburg, Euagrius Ponticus, 440). Lit. “to the differentiation of the intellections.” The Greek text of On Thoughts (T38) reads: “The rational nature that was put to death by evil, …” (trans. Sinkewicz, Evagrius, 180). Romans 6:8.

‫‪Critical Edition and Translation of the Arabic Text‬‬

‫‪368‬‬

‫‪] .٢٥‬سأ ‪ [٣٩ T] [٢٥‬إذا ما تعراّ العقل الإنسان العتيق وللجديد بالنعمة يلبس‪ 49‬حينئذ التقانة‪ 50‬في‬ ‫وقت الصلاة ينظر وهي تشبه الصافيلا أو لون السماء الذي موضع الله من شيوخ إسرائيل سمي‪51‬‬ ‫الذي لهم ظهر‪ 52‬في الطور‪.‬‬

‫‪] .٢٦‬سأ ‪ 53[٤٠ T] [٢٣ R] [٢٦‬ليس يقدر العقل ينظر مكان الله نفسه إلّا إذا‪ 54‬ارتفع من كل أفهام‬ ‫المنظورات ولم يرتفع من هؤلاء إذا لم يتعرا من الآلام الذي‪ 55‬ير بطوه بتذكارهم بالأمور المحسوسة‬ ‫و يبعد الآلام منه بالفضائل ]‪١٨٢ .١٨٤‬ب[ حتى والأفكار الساذجة بتآور ية الروح ولها أيضا ًهذه إذ‬ ‫يظهر لها نور الثالوث المقدس في وقت الصلاة‪.‬‬

‫‪] .٢٧‬سأ ‪ [٢٤ R] [٢٧‬الأفكار الشيطانية لعين النفس الشمالية يعمون‪ 56‬التي تصلح لتآور ية‬ ‫الكائنات‪.‬‬

‫‪.‬و بالنعمة يلبس الجديد ‪, ms 184, f. 182a, has‬وللجديد بالنعمة يلبس ‪In place of‬‬ ‫‪ (“integrity”) and in the left margin,‬التقانة ‪ (“purity”). Above the word‬النقاوة ‪ms 184, f. 182a:‬‬ ‫الصفاوة ‪ (“purity”) and‬النقاوة ‪respectively, the scribe of ms 177, 107a, then wrote the words‬‬ ‫‪(“clarity”) in smaller script as glosses or alternative readings.‬‬ ‫الذي سمي من شيوخ ‪, ms 184, f. 182a, has‬الذي موضع الله من شيوخ إسرائيل سمي ‪In place of‬‬

‫‪.‬إسرائيل موضع الله‬ ‫‪.‬الذي ظهر لهم ‪ms 184, f. 182a:‬‬ ‫‪Chapters 26–40 are drawn from Evagrius’ Skemmata, or Reflections (cpg 2433 [= R]; ed.‬‬ ‫‪Muyldermans, Evagriana, 376–378; trans. Sinkewicz, Evagrius of Pontus, 213–214). chapters‬‬ ‫‪26–34 correspond to R 23–31; chapter 35 corresponds to R 32–33; chapters 36–37 corre‬‬‫‪spond to R 34–35; chapter 38 corresponds to R 36–37; and chapters 39–40 correspond to‬‬ ‫‪R 38–39.‬‬ ‫‪.‬إذا ‪ms 184, f. 182a, omits‬‬ ‫‪.‬التي ‪ms 184, f. 182a:‬‬ ‫‪.‬يعموا ‪ms 184, f. 182b:‬‬

‫‪49‬‬ ‫‪50‬‬

‫‪51‬‬ ‫‪52‬‬ ‫‪53‬‬

‫‪54‬‬ ‫‪55‬‬ ‫‪56‬‬

Supplemental Chapters

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25. [Sa 25] [T 39] When the intellect has been stripped of the old human being and by grace puts on the new, then it will perceive (its) integrity in the time of prayer. (This integrity) resembles sapphire, or the color of heaven,57 which is called by the elders of Israel “the place of God,”58 which appeared to them on the mountain. 26. [Sa 26] [R 23] [T 40] The intellect is not able to see the place of God itself, unless it has been raised up above all the intellections of visible things. It has not been raised up above them if it has not been stripped of the passions that bind it to sense-perceptible things through (its) remembrance of them. It will make the passions distant from it through the virtues, and even simple thoughts through the contemplation of the Spirit. It will have this (contemplation) as well when the light of the Holy Trinity appears to it in the time of prayer.59 27. [Sa 27] [R 24] Demonic thoughts blind the left eye of the soul, which is serviceable for the contemplation of existent beings.

57 58 59

Exodus 24:10 (lxx). Exodus 24:11 (lxx). The Greek text of On Thoughts (T40) has: “… when there appears to it that light which at the time of prayer leaves an impress of the place of God” (trans. Sinkewicz, Evagrius, 180).

370

Critical Edition and Translation of the Arabic Text

‫ ما هو موضع الله قال‬61‫ اتعلمنا باستضاء‬60‫ب[ من داوود الطاهر‬١٠٧ .١٧٧] [٢٥ R] [٢٨ ‫ ]سأ‬.٢٨ ‫ ومسكنه بصهيون ومكان الله هو النفس الناطقة ومسكنه العقل اللابس النور‬62‫يكون بساليم مضاله‬ .‫ العالم و يدرب نيرا ً ليفعل كلام كلما في الأرض‬63‫الذي يجحد شهوات‬

.‫ العقل مفسدةكل الأفكار الأرضية‬64‫[ الصلاة هي تقانة‬٢٦ R] [٢٩ ‫ ]سأ‬.٢٩

‫ العقل الذي فقط من نور الثالوث المقدس بالعجب‬65‫[ الصلاة هي تقانة‬٢٧ R] [٣٠ ‫ ]سأ‬.٣٠ 66.‫تنقطع‬

‫[ التضرع هو مفاوضة العقل لله بالخضوع الذي بها يسأل المعونة وقت القتال‬٢٨ R] [٣١ ‫ ]سأ‬.٣١ .‫و يسأل الصالحات بالرجاء‬

.‫ يكون‬68‫ بالمشية الجيدة‬67‫[ النذر هو ميعاد الصالحات الذي‬٢٩ R] [٣٢ ‫ ]سأ‬.٣٢

60 61 62 63

64 65 66

67 68

Following ms 184, f. 182b (cf. Sa: 焏‫ܝܫ‬煟‫ܩ‬, “holy”; Frankenburg, Euagrius Ponticus, 452). ms 177, f. 107b: ‫“( الظاهر‬visible”). Following ms 184, f. 182b, but reading ‫ باستضاء‬for ‫( باستضا‬cf. Sa: 狏‫ܐܝ‬犯‫ܝ‬煿‫ܢ‬, “clearly”; Frankenburg, Euagrius Ponticus, 452). ms 177, f. 107b: ‫“( باستضاآه‬by his illumination”). Read: ‫مظاله‬. Reading ‫“( شهوات‬desires”) for ‫“( سهوات‬neglectful deeds”) (cf. Sa: 焏狏‫ ;ܪܓܝܓ‬Frankenburg, Euagrius Ponticus, 452). In both Arabic manuscripts, the word is written without pointing over the initial letter. Above the word ‫“( تقانة‬integrity”), the scribe of ms 177, f. 107b, has written ‫“( نقاوة‬purity”) in smaller script as a gloss or alternative reading. ms 184, f. 182b: ‫“( نقاوة‬purity”). Following ms 184, f. 182b (cf. Sa: 焏‫ܦܣܩ‬狏‫ ܡ‬焏‫ ܬܗܪ‬煟‫ ;ܒܝ‬Frankenburg, Euagrius Ponticus, 454). In place of the phrase ‫“( بالعجب تنقطع‬marvelously is interrupted”) ms 177, f. 107b, has ‫تنقطع‬ ‫بالعجب‬, but the scribe later wrote the letter alpha (ⲁ) over the phrase ‫ بالعجب‬and the letter beta (ⲃ) over the word ‫ تنقطع‬to indicate that their order should be reversed, as in ms 184. Both the Syriac and Arabic versions diverge from the Greek Reflections (R27): instead of verbal forms with the meaning, “is interrupted,” the Greek text has the participle γινομένη (“arises”) (Muyldermans, Evagriana, 377; Sinkewicz, Evagrius, 213). ms 184, f. 182b: ‫التي‬. Above the word ‫الجيدة‬, the scribe of ms 177, f. 107b, has written ‫ ]ا[لصالحة‬in smaller script as a gloss or alternative reading.

Supplemental Chapters

371

28. [Sa 28] [R 25] From David, the pure one, we have learned by illumination what the place of God is. He said, “His tent is in Salem, and his dwelling place is in Zion.”69 The place of God is the rational soul, and his dwelling place is the light-bearing intellect that disavows the desires of the world and that is luminously trained to enact the discourse70 of everything in the world. 29. [Sa 29] [R 26] Prayer is the integrity of the intellect that destroys all earthly thoughts. 30. [Sa 30] [R 27] Prayer is the integrity of the intellect that is marvelously is interrupted only by the light of the Holy Trinity. 31. [Sa 31] [R 28] Supplication is the intellect’s act of submissively conferring with God. By means of it, (the intellect) requests assistance in the time of struggle and requests good things with hope. 32. [Sa 32] [R 29] The vow is the promise of good things that will come to pass through a faultless will.

69 70

Psalm 76:2 (lxx 75:3). Or, alternatively “speech” or “word(s).”

‫‪Critical Edition and Translation of the Arabic Text‬‬

‫‪372‬‬

‫‪] .٣٣‬سأ ‪ [٣٠ R] [٣٣‬صلاة التضرع هي الطلبة التي من الروحانيين إلى الله تتقدم عوض خلاص‬ ‫آخر ين‪.‬‬

‫‪] .٣٤‬سأ ‪ [٣١ R] [٣٤‬الجحيم هو مكان ما فيه إشراق‪ 71‬الممتلئ ظلام وقتام أبدي‪.‬‬

‫‪] .٣٥‬سأ ‪ [٣٣-٣٢ R] [٣٦-٣٥‬العارف هو أجير النهار العمال هو الأجير الذي ينتظر أجرته ]‪.١٧٧‬‬ ‫‪١٠٨‬أ[ على الرجاء‪.‬‬

‫‪] .٣٦‬سأ ‪ [٣٤ R] [٣٧‬العقل هو هيكل الثالوث المقدس‪.‬‬

‫‪] .٣٧‬سأ ‪ [٣٥ R] [٣٨‬العقل المتجسم هو ناظر كل العالمين‪.‬‬

‫‪] .٣٨‬سأ ‪ [٣٧-٣٦ R] [٤٠-٣٩‬العقل الغير طاهر هو بالأفكار ]‪١٨٣ .١٨٤‬أ[ الشغبة الذي‪ 72‬للأمور‬ ‫المحسوسة الشهوة هي قوة النفس مفسدة الغضب‪.‬‬

‫‪] .٣٩‬سأ ‪ [٣٨ R] [٤١‬العمال هو الذي بالعالم غارق‪ 73‬و بعقله بالعدل و بالبر‪ 74‬يتسير‪.‬‬

‫‪] .٤٠‬سأ ‪ [٣٩ R] [٤٢‬التآور يتيكوس‪ 75‬هو الذي بعقله يركب لهذا العالم المحسوس لأجل تر بية‬ ‫معرفته فقط‪.‬‬

‫‪.‬أشرق ‪Following ms 184, f. 182b; ms 177, f. 107b, has‬‬ ‫‪.‬التي ‪ms 184, f. 183a:‬‬ ‫‪ (“knows”). The scribe‬عارف ‪ in ms 177, f. 108a. ms 184, f. 183a, has‬عارق ‪ for‬غارق ‪Reading‬‬ ‫‪ but then corrected himself by‬عارف ‪of ms 177 originally seems to have begun by writing‬‬ ‫‪ in the‬ق ‪, as well as by writing the letter‬ق ‪ to form‬ف ‪adding an additional point to the‬‬ ‫‪left margin.‬‬ ‫‪.‬والبر ‪ms 184, f. 183a:‬‬ ‫‪ (“the seer of God”) as‬ناظر الله ‪In the left margin, the scribe of ms 177, f. 108a, has written‬‬ ‫‪an alternative reading or gloss. The scribe of ms 184, f. 183a provides the same gloss imme‬‬‫‪diately above this word.‬‬

‫‪71‬‬ ‫‪72‬‬ ‫‪73‬‬

‫‪74‬‬ ‫‪75‬‬

Supplemental Chapters

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33. [Sa 33] [R 30] The prayer of supplication is the request that is brought forward to God by the spiritual ones in return for the salvation of others. 34. [Sa 34] [R 31] Hell is the place in which there is no radiance, that which is full of eternal darkness and gloom. 35. [Sa 35–36] [Sa 35–36] [R 32–33] The one who knows [i.e. the gnostic] is the laborer hired for the day.76 The practitioner is the laborer who waits for his wage in hope. 36. [Sa 37] [Sa 37] [R 34] The intellect is the temple of the Holy Trinity. 37. [Sa 38] [R 35] The corporeal intellect is the perceiver of all worlds.77 38. [Sa 39–40] [R 36–37] The impure intellect is [mired] in troublesome thoughts that belong to sense-perceptible things. Desire is the power of the soul that destroys anger. 39. [Sa 41] [R 38] The practitioner is the one who becomes immersed in the world and by means of his intellect conducts himself with justice and righteousness. 40. [Sa 42] [R 39] The contemplative is the one who constructs this senseperceptible world through his intellect only for the sake of the educational growth of his knowledge.

76 77

Cf. Job 7:1. I.e. “aeons.”

374

Critical Edition and Translation of the Arabic Text

.‫ رأس معرفة حق النفس حركتها بروح القدس‬78[١٩١ D] .٤١

‫[ سلم السماء هي مكاشفة أسرار الله كمقدار التر بية تظهر للنفس كمثل الدرج‬١٩٢ D] [٤٣ ‫ ]سأ‬.٤٢ .‫للفضائل يصعدونه إلى الخلطة الكاملة بالله‬

‫[ يجب لنا أن نجاهد مقابل الأراخنة والسلاطين وضابطي هذا العالم المظلم الذي تحت‬٢١٨ D] .٤٣ ‫ب[ الصنعة هي إفراز‬١٠٨ .١٧٧] ‫السماء ومع الأرواح الشر يرة بالأول بصنعة و بعد ذلك بالتجلد‬ 79‫الطبيعتان والخارج عن الطبع وليعرف الذين هم لله وليعطى للطبع وللميعاد ما يساعدوا ليفاضل‬ 81‫ المحسوسات والمعقولات الذي بهم يعرف أمثال عمل الوصايا ونظر الطبائع‬80‫بإفرازات التآور ية‬ ‫ حق الله الأول بعد ذلك على وجه‬82‫والكلام على اللاهوت وأما التجلد هي أن تقابل للموت لأجل‬ ‫ عملنا بها وعلى وجه معرفة الحق الذي بالطبع وفوق الطبع و بهؤلاء‬83‫كل واحدة من الفضائل الذي‬ .‫أعد لنا الخلاص بمعونة الله‬

78

79 80 81

82

83

The sequence of numbered chapters continues uninterrupted, although chapters 41–50 mark a divergence from the supplemental material in Sa. Instead, these ten chapters are drawn from Evagrius’ Disciples of Evagrius (cpg 2483; = D): ed. and trans. Muyldermans, “Évagre le Pontique. Les Capita cognoscitive,” 89–93 (Syriac text: 89–91; French translation: 91–93); P. Géhin, sc 514 (Paris: Cerf, 2007), 23, 277–280 (French translation). Muylderman’s edition begins with an unnumbered section (= [Prologue]) followed by nine chapters (#1–9). Géhin identifies these as a group of ten individual chapters, labeling them S9–18 and marking them as equivalent to Disciples (D) 191–192, 218–219, 193, 220–222, 194–195. In the Arabic version, chapters 41–42 correspond to D 191–192 (S9–10); chapters 43–44 correspond to D 218–219 (S11–12); chapter 45 corresponds to D 193 (S13); chapters 46–48 correspond to D 220–222 (S14–16); and chapters 49–50 correspond to D 194–195 (S17–18). ms 184, f. 183a: ‫ليتفاضل‬. ms 184, f. 183a: ‫التآور يات‬. In both ms 177, f. 108b, and ms 184, f. 183a, this is followed by an almost verbatim repetition of the same relative clause (‫)الذي به يعرف أمثال عمل الوصايا ونظر الطبائع‬, the only difference being the singular pronoun suffix in the prepositional phrase ‫به‬. I have omitted this repeated section in the edition above, since it is almost certainly the result of a scribal error that has become integrated into the transmission of this text. Following ms 184, f. 183a (cf. D218: 營̈‫ ܐܦ‬爏‫ܥ‬, “on behalf of”; Muyldermans, “Évagre le Pontique,” 90). In place of ‫“( لأجل‬for the sake of”), ms 177, f. 108b, has ‫“( عوض‬in return/exchange for”). Above the word ‫عوض‬, the scribe of ms 177 also wrote the phrase ‫على وجه‬ (“with regard to, on account of”) in smaller script as an alternative reading. ms 184, f. 183a: ‫التي‬.

Supplemental Chapters

375

41. [D 191] The beginning84 of knowledge is the truth of the soul. Its movement is through the Holy Spirit. 42. [Sa 43] [D 192] The ladder of heaven is the disclosure of the mysteries of God, which is revealed to the soul in accordance with the measure of educational growth, just as the steps belonging to the virtues raise it up to perfect company with God. 43. [D 218] It is necessary that we struggle against the principalities, authorities, and rulers of this dark world under heaven, and against the evil spirits, first through skill and after that through perseverance. Skill is the discernment/differentiation of the two natures and what is outside of nature, and (it is) for the purpose of knowing those (things) that belong to God, for giving to the nature and to the promise whatever is helpful, and for becoming superior in the discernments/differentiations of the contemplation85 of sense-perceptible and intelligible things, through which are known the types of doing the commandments, perceiving the natures, and speaking about divinity. But as for perseverance, it is the act of facing death first for the sake of God’s truth, and after that on account of every one of the virtues that we have enacted, and on account of the knowledge of the truth that is in nature and beyond nature. Through these things, salvation is provided for us, by God’s assistance.

84 85

Or, alternatively, “principal part” or “summit” (‫ ;رأس‬lit. “head”). ms 184, f. 183a: “contemplations.”

‫‪Critical Edition and Translation of the Arabic Text‬‬

‫‪376‬‬

‫‪ [٢١٩ D] .٤٤‬كمال الحياة الهديد بالموت لأجل الله وهذه تقرب عقلنا أن ]‪١٨٣ .١٨٤‬ب[ ينبسط‬ ‫بالله بقوة الرجاء وهي أن يموت على وجه الله ولتحيا مثلما كتب كل الذين ينصبغوا بالمسيح يعني بموته‬ ‫للمسيح لبسوا الذي هو بالحقيقة قيامة النفس وفي اليوم الأخير يقيم بقوته لكل ذي جسد و يكمل فيهم‬ ‫كل محاسنة الروحانية‪١٠٩ .١٧٧] 86‬أ[ و يخلطهم مع الأب بكمال جسده لتمجيد الثالوث المقدس‪.‬‬

‫‪ [١٩٣ D] .٤٥‬نحن نظلم الله إذا أخطينا لأن الذين يخدمون الله أبرار بالعدل يدعون‪ 87‬مكتوب أن‬ ‫الرب بار مستقيم الذي بصورته ومثاله بمراحمه صرنا‪.‬‬

‫‪] .٤٦‬سأ ‪ [٢٢٠ D] [٥٨‬بالخمسة‪ 88‬واحدة هي خفيفة يعني النظر سابق لهذه النسمة الذي بها بدؤ‪89‬‬ ‫حركة الحياة التي هي مثل‪ 90‬قيامنا الروحاني كما كتب روح وجهنا مسيح الرب‪.‬‬

‫‪] .٤٧‬سأ ‪ [٢٢١ D] [٥٩‬بأر بعة الذين هم‪ 91‬لطيفين حفيفين‪ 92‬وهم يظنون سابقين بلمح البصر‪.‬‬

‫‪] .٤٨‬سأ ‪ [٢٢٢ D] [٦٠‬بأر بعة نشبه بواحد حدة الفعل دبر هكذا خالق الخليقة‪.‬‬

‫‪ [١٩٤ D] .٤٩‬كما أن عدم المعرفة هي هذه الذي من كثير ين يتعوق الذي يفكر أن يعبد الله هكذا‬ ‫العدل والمعرفة هي أن كل إنسان باستعداد يعين للذي ضمر‪ 93‬أن يعمل العدل‪.‬‬

‫‪ twice at the end of the page.‬الروحانية ‪The scribe of ms 177, f. 108b, wrote the word‬‬ ‫‪.‬يدعوا ‪ms 184, f. 183b:‬‬ ‫‪.‬الخمسة ‪ms 184, f. 183b:‬‬ ‫‪.‬بدؤا ‪ms 184, f. 183b:‬‬ ‫‪.‬مثل ‪ms 184, f. 183b, omits‬‬ ‫‪.‬هم ‪ms 184, f. 183b, omits‬‬ ‫‪ (“true”), a variant reading attested in both Arabic‬حقيقين ‪ (“quick”) for‬خفيفين ‪Reading‬‬ ‫‪manuscripts that certainly resulted from a prior mispointing of the word. The Syriac text‬‬ ‫‪ (“quick, swift”; Muyldermans, “Évagre le Pontique,” 91).‬ܩܠܝܠܝ‪has 爯‬‬ ‫‪.‬ظمر ‪ in place of‬ضمر ‪Reading‬‬

‫‪86‬‬ ‫‪87‬‬ ‫‪88‬‬ ‫‪89‬‬ ‫‪90‬‬ ‫‪91‬‬ ‫‪92‬‬

‫‪93‬‬

Supplemental Chapters

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44. [D 219] The perfection of life is (the act of) descending into death on account of God. This brings our intellect near to delighting in God in the power of hope. It is to die and to live on account of God, just it was written: “All those baptized in Christ—that is, in the death of Christ—have put on Christ,”94 which truly is the resurrection of the soul. On the final day he will raise through his power everyone who possesses a body, he will perfect in them every spiritual kindness, and he will bring them into the company of the Father in the perfection of his body for the glorification of the Holy Trinity.95 45. [D 193] We do wrong by God when we sin, for those who serve God are justly called righteous. It is written, “The Lord is righteous [and] upright,”96 in whose image and likeness we have come into being through his mercies. 46. [Sa 58] [D 220] In the five, one is quick—namely, the perception prior to this breath with which began the movement of life, which is a type of our spiritual sustenance, just as it was written: “The spirit of our face is Christ the Lord.”97 47. [Sa 59] [D 221] In (the) four, the things that are insubstantial are quick. They are thought to exist before the blink98 of the eye. 48. [Sa 60] [D 222] In (the) four, we liken each individual action to one thing. Thus, the Creator of creation set (things) in order. 49. [D 194] Just as ignorance is the following, (that) the one who thinks to honor God is the one who is hindered by many, so too justice and knowledge is (the following), that every person readily helps the one who has been prepared to enact justice.

94 95 96 97 98

Galatians 3:27; cf. Romans 6:3. Cf. Ephesians 1:12. Psalm 119:137 (lxx 118:137). Lamentations 4:20. The original biblical text speaks about “the Lord’s anointed one.” Lit. “glance.”

378

Critical Edition and Translation of the Arabic Text

‫[ الملك هو الناموس الحي الناطق والناموس هو الملك العادل الذي يجب له يضع ناموسه‬١٩٥ D] .٥٠ .‫ بالأكثر الذي هم لله‬99‫ليس فقط الذي هم للناس يفعل إلّا‬

100‫ب[ وله أيضا على الـكمال‬١٠٩ .١٧٧ \ ‫أ‬١٨٤ .١٨٤]

.‫[ معمودية الغفران للنفس هو ذكر العالم المزمع‬١ P] .٥١

.‫[ مسند الرأس للبشر هي أمانة مواعيد يسوع‬٢ P] .٥٢

.‫[ الذي يترحا يوم بعد يوم كل الأيام هي له‬٣ P] .٥٣

.‫[ الذي قام بالمعرفة وخرج من العالم والثابت بعدم المعرفة هو ثابت في العالم‬٤ P] .٥٤

‫[ الذي تعرى لأعمال عدم المعرفة من الأعمال فقط يقدر أن يتغير والذي تعرا عدم المعرفة‬٥ P] .٥٥ .‫مع عدم المعرفة وضع تحت منهكل شي‬

‫ هي تحت المعرفة وهي تسبق كل شي وإن كان هي تسبق يكون الشي‬101‫[ كل الأشياء‬٧-٦ P] .٥٦ .‫الذي قبلها واحد معها‬

99 100

101

ms 184, f. 183b: ‫بل‬. The sequence of numbered chapters continues from the previous section, although this marks the beginning of a new source text, On Perfection, attributed to Evagrius (cpg 2476; = P): ed. and trans. Muyldermans, “Évagre le Pontique. Les Capita cognoscitive,” 97–106 (Syriac text: 99–102; French translation: 103–106). Chapters 51–66 are drawn from P. Chapters 51–55 correspond to P 1–5; 56 corresponds to P 6–7; 57–58 correspond to P 8–9; and 59–66 correspond to P 10–17. Reading ‫ الأشياء‬for ‫الأشيا‬. In place of ‫“( كل الأشيا‬all things, everything”), ms 184, f. 184a, simply has ‫“( الأشياء‬things”). The scribe of ms 177, f. 109b, originally wrote ‫كل شي الأشيا‬, but then he crossed out ‫ شي‬with a single horizontal line.

Supplemental Chapters

379

50. [D 195] The king is the rational, living law. The law is the just king on whom it is incumbent to apply his law, not only those he enacts for the sake of people, but also even more those (he enacts) for the sake of God. Also by him, On Perfection 51. [P 1] The baptism of forgiveness for the soul is the remembrance of the world to come. 52. [P 2] The pillow102 for humanity’s head is trust in the promises of Jesus. 53. [P 3] As for the one who hopes day after day, all days belong to him. 54. [P 4] The one who has arisen in knowledge has also departed from the world, but the one who remains in ignorance also remains in the world. 55. [P 5] The one who has been stripped of deeds of ignorance is only able to be changed by (his) deeds. But as for the one who has been stripped of ignorance, everything has been placed under him, including ignorance. 56. [P 6–7] All things are under knowledge, and (knowledge) precedes all things. If it precedes, then anything that exists before it is one with it.

102

Or, “support.”

380

Critical Edition and Translation of the Arabic Text

‫ أن تبطل سلطانها وإذا انحلت من‬103‫[ عدم المعرفة إذا انحلت من الأعمال هو عصب لها‬٨ P] .٥٧ .‫المعرفة بالعدل تبطل‬

.‫ المعرفة صارت لا شي‬104‫[ عدم المعرفةكثير هي لها وإذا ظهرت عليها‬٩ P] .٥٨

‫أ[ أن يتعلم هؤلاء‬١١٠ .١٧٧] ‫[ هي المعرفة إذا تساوت مع عدم المعرفة و يطلب الإنسان‬١٠ P] .٥٩ ‫ و يطلب أن يفرز القتال القوي‬107‫ وما هو نوع غلبتهم ولذتهم‬106‫ المعرفة من النفس‬105‫الذين يبيدوا‬ ‫الأعمال الذي يحل عدم المعرفةكيف هو مثلما يكون الإنسان في حلم الليل يجاهد مع الحيوان الكاسر‬ ‫و يشجع نفسه و يقو يها لأجل خوف الحيوان للغلبة و يكون يتحيل بالقوة والحكمة و يدعى له العون‬ ‫ب[ يقاتل إلا الغلبة يعطيه معرفة ً ودر به‬١٨٤ .١٨٤] ‫ ليس الذي يرفع من الوسط للذي‬108‫يغلب غلبة‬ ‫ليقدر أن يلتقي القتال و يتفق إنسان من هؤلاء المتيقظين الغير راقدين مثله و ير يد أن ييقظه من رقاده‬ ‫ ليس في الحال يغلب القتال للذي يقاتل إذا ما تيقظ إلّا بالـكمال‬109‫تلك التي سبب الجهاد والظلالة‬ ‫ قام بها ابطلت منه‬110‫ب[ لأن اليقظة الذي‬١١٠ .١٧٧] ‫يمحقه بلا خوف ولا قتال ولا ضرورة بالجهاد‬

103

104 105

106

107 108 109 110

The phrase ‫ هو عصب لها‬is mistakenly written two times in both manuscripts, no doubt the result of a scribal error that ended up being incorporated into the text over its history of transmission. The scribe of ms 177, f. 109b, originally wrote ‫ علها‬in error at the end of the line, but then crossed it out and wrote ‫ عليها‬at the beginning of the next line. Following ms 184, f. 184a (cf. P10: 焏‫ܝ‬犯‫ܫ‬, “abrogate”; Muyldermans, Évagre, 100). In place of ‫“( يبيدوا‬exterminate”), ms 177, f. 110a, has ‫( يبتدون‬sic), but above this word the scribe later wrote ‫“( يحلون‬destroy”) as a gloss or alternative reading. In this chapter, the Arabic diverges from the Syriac, with a resultant confusion of meaning. The Syriac text (P10) speaks about a person knowing “the things that knowledge abrogates from the soul” (焏‫ ܢܦܫ‬爯‫ ܡ‬焏狏‫ܥ‬煟‫ ܝ‬焏‫ܝ‬犯‫ ܕܫ‬爯‫ ;ܗܠܝ‬Muyldermans, Évagre, 100), while the Arabic makes “those things” the plural subject and “knowledge” the direct object (i.e. “those things that exterminate knowledge from the soul”). Following ms 184, f. 184a. ms 177, f. 110a: ‫ولذتهن‬. ms 184, f. 184a: ‫عليه‬. Read: ‫“( الضلالة‬error”). ms 184, f. 184b: ‫التي‬.

Supplemental Chapters

381

57. [P 8] When ignorance is destroyed by deeds, it becomes bound to them, such that it brings their authority to naught. But if it is destroyed by knowledge, (ignorance itself) justly comes to naught. 58. [P 9] Ignorance is full of itself, but when knowledge appears to it, (ignorance) becomes nothing. 59. [P 10] When knowledge has been weighed in the balance with ignorance, and a person seeks to learn about those things that exterminate knowledge from the soul,111 and what kind of victory and pleasure is attendant to them, and (when he) seeks to discern the powerful battle (and) the deeds that destroy ignorance, how it is like a person in a nightmare struggling with a ferocious animal, encouraging his soul and empowering it to victory on account of [his] fear of the animal, employing artful means with power and wisdom, and requesting assistance for himself, he achieves a victory, not (a victory) in which he removes the one who battles (against him) from the fray, but rather a victory that gives him knowledge and that has trained him to be able to meet the deadly beast. When a person among those who are awake and not sleeping like him happens by and wants to wake him up from his sleep, which is the reason for the struggle and the error, he will not defeat the beast that battles (against him) immediately when he wakes up, unless he completely eradicates it without fear, strife, or the need to struggle. For the wakefulness that he experienced has eliminated

111

The Arabic text diverges from its Syriac source here. For a discussion, see the corresponding footnote to the Arabic edition.

382

Critical Edition and Translation of the Arabic Text

113‫ الذي أثاروا الرقاد وغلب بلا تعب الغلبة التي ليس تقهر وكما يغلبوا الأحياء الموتى‬112‫كل الفناطيس‬ ‫والنور للظلام والذكر للنسيان لأجل هذا يا ابني نصلي ونطلب من يسوع المسيح ر بنا كما قام هو يقيمنا‬ ‫نحن أيضا معه إلى أن يصل أوان الصباح ننتبه أو من قبل أن يصل تتقدم لنا يده المحيية و يأتينا النور‬ ‫ وننظر شمس الحق ولا يرعبنا الليل و يطلسنا الظلام و يتوها و يغير‬114‫الذي يطرد الظلام و به نتعزا‬ ‫ ما يقدرون أن يولدون الصو ّر الحقيقيات‬115‫أرجلنا في القتال وهو بطيبه يقشط منا ظلال الليل الذي‬ .‫ للموت‬117‫ يظنون الذين في كل حياتهم منخدعين‬116‫مثلما‬

112

113 114 115 116

117

P10:

爿‫ܣ̈ܝ‬狏‫“( ܦܢ‬fantasies”; ed. Muyldermans, Évagre, 100). The Arabic plural noun

‫ الفناطيس‬has the same consonantal root, but it could also convey a different meaning (“broad-nosed ones, ignoble ones”). See the corresponding footnote to my English translation for further commentary on this language reflecting racial/ethnic prejudice. ms 184, f. 184b: ‫الموتا‬. ms 184, f. 184b: ‫نتعزى‬. ms 184, f. 184b: ‫للذي‬. The scribe of ms 184, f. 184b, seems to have initially written this phrase incorrectly. After his first attempt, he wrote a small x above the word and tried to erase the last part of it, correcting it to ‫مثلما‬. P10: 爯‫ܝ‬煟‫“( ܡܫܥܒ‬serve [death]”; ed. Muyldermans, Évagre, 101). The reading in the Arabic manuscripts (‫منخدعين‬, “are deceived [unto death]”) probably diverges due to an orthographic error or misreading of a similar participial form, perhaps based on the verbal root ‫“( خدم‬to serve”) or ‫“( خضع‬to submit, subject oneself to”).

Supplemental Chapters

383

from him all the fantasies118 that agitated his sleep. Without fatigue, he has attained inconquerable victory, even as the living have attained victory over the dead, and light (has attained victory) over darkness, and remembrance (has attained victory) over forgetfulness. On account of this, O my son, we pray and request from Jesus Christ our Lord, (that) just as he arose, he will also raise us up with him. Until the time of morning arrives, let us remain vigilant. Even before it arrives, may his life-giving hand extend to us, and may the light that expels the darkness come to us. May we be comforted by it, and may we perceive the sun of truth. May the night not terrify us, nor the darkness obliterate us, nor our legs be weakened and changed in the battle. In his goodness, may he take away the shadows of night from us, which are not able to generate true images, as those think who all their life are deceived toward death.119

118

119

Or, “broad-nosed/ignoble ones.” The Arabic plural noun used here, ‫الفناطيس‬, is based on the same root as the Syriac word 爿‫ܣ̈ܝ‬狏‫“( ܦܢ‬fantasies”; ed. Muyldermans, Évagre, 100), but it could convey a different meaning, one that drew from the well of ancient racial/ethnic prejudices in Egypt and in the wider Arabic-speaking world against the darker-skinned peoples of Nubia, Ethiopia, and the sub-Saharan region. Elsewhere in late ancient monastic literature—most notably in the Life of Antony, the History of the Monks of Egypt, the Lausiac History, John Cassian’s Conferences, and the Sayings of the Desert Fathers, one regularly finds fantastical demons depicted in the form of black persons: see Life of Antony 6 (ed. G.J.M. Bartelink [sc 400; Paris: Cerf, 1994], 146–148); Historia Monachorum, 8.4 (ed. A-J. Festugière [Subsidia Hagiographica 53; Brussels: Société des Bollandistes, 1971], 48); Lausiac History 23 (ed. C. Butler [Cambridge: Cambridge University Press, 1904], 75–77); Apophthegmata Patrum, Heraclius 1 (Greek Alphabetic Collection, pg 65.185; Syriac, ed. E.A. Wallis Budge, The Paradise or Garden of the Holy Fathers, 2 vols. [London: Chatto & Windus, 1907], 2.130–131; Ethiopic 14.27, ed. Victor Arras, Collectio Monastica [Louvain: Secrétariat du CorpusSCO, 1963], 84–85). For a story about Daniel of Scetis and an Ethiopian demon, see also Lucien Regnault, Sentences des pères du desert: Nouveau recueil: Apophtegmes inédits ou peu connus, 2nd edition (Solesmes: Abbaye Saint-Pierre-de Solesmes, 1977), 183–185. For discussions of race/ethnicity in these stories (and others), see David Brakke, “Ethiopian Demons: Male Sexuality, the Black-Skinned Other, and the Monastic Self,” Journal of the History of Sexuality 10.3–4 (2001), 501–535, esp. 527–528; a later version of this article appears as chapter seven in Brakke’s book, Demons and the Making of the Monk: Spiritual Combat in Early Christianity (Cambridge, MA, and London: Harvard University Press, 2006), 157–181; and Stephen J. Davis, “Egyptian and Ethiopian Christians in Intersection: Monastic Multiculturalism and Migration, Discourses of Race, and the Problem of Premodern ‘Africa’ and the ‘Middle East,’” in Christians in Middle Eastern History: Strangers No More, ed. C. Sahner, J-P. Ghobrial, M.A. Reynolds, and J.B. Tannous (Edinburgh: Edinburgh University Press, forthcoming). P10: “who … serve death” (焏‫ܬ‬熏‫ ܠܡ‬爯‫ܝ‬煟‫ ;ܕ … ܡܫܥܒ‬ed. Muyldermans, Évagre, 101). For a discussion of this divergence, see the corresponding footnote to the Arabic edition.

‫‪Critical Edition and Translation of the Arabic Text‬‬

‫‪384‬‬

‫‪ [١١ P] .٦٠‬حركة الحياة لأجل أنه لا يمكن أن تبطل و بالموت هي تتحرك لأجل هذا مات الحي أحيا‬ ‫الموتى عاش الحي لأجل طبعه ]‪١١١ .١٧٧‬أ[ ومات الموت لئلا يموتوا الأحياء‪.‬‬

‫‪ [١٢ P] .٦١‬المحبة والصداقة تدخل الآلام للنفس و بعد غضب وعدوانية ما ينتقلون منه‪.‬‬

‫‪ [١٣ P] .٦٢‬الذي‪ 120‬لبس آلام الجسد دفعة واحدة و ير يد بعد ذلك أن يتعراهم هذا قتاله معه وغلبته‬ ‫عسرة‪.‬‬

‫‪ [١٤ P] .٦٣‬الشهوة ما يجوز لها منها مثل الذين أعطوا أنفسهم للغضبية في كل حين على الأمور الذي‬ ‫تتولد بهم الغضبية والمؤاكيل الذي يهيجوها و يثوروها ير يدون هكذا الذين ينخدعون‪ 121‬للشهوة إن كان‬ ‫يقبلون المؤاكيل أو منظر الجسد ينظرون على كثرة شهواتهم ير يدون‪.‬‬

‫‪ [١٥ P] .٦٤‬الإلم السوء لأجل أن يخفي نفسه من قدام عيني النفس حتى ولا بعدما يصير تندم عليه‬ ‫بهذا يعلمها أنه لائق ولذيذ إذا جهل الإنسان ]‪١١١ .١٧٧‬ب[ يكون يعرف أنه جهل و يكون أفضل‬ ‫من الذين يجهلون ولا يعرفون أنهم جهلوا يحرك مقابل هذه المعرفة الذي قال المسيح العبد الذي‬ ‫يعرف إرادة سيده ولا يستعد لهكان اذنه يضرب كثيرا ً‪.‬‬

‫‪This marks the end of the text in ms 184, f. 184b. The text ends in medias res. No folia survive‬‬ ‫‪after folio 184 in that manuscript. The rest of the edited text follows ms 177.‬‬ ‫‪, “are de‬ينخدعين( ‪ (“serve [desire]”). The reading in the Arabic manuscripts‬ܐܫ‪狏‬ܥܒ‪P10: 煟‬‬‫‪ceived [toward desire]”) probably diverges due to an orthographic error or misreading of‬‬ ‫‪ (“to submit,‬خضع ‪ (“to serve”) or‬خدم ‪a similar verb form, perhaps based on the verbal root‬‬ ‫‪subject oneself to”).‬‬

‫‪120‬‬ ‫‪121‬‬

Supplemental Chapters

385

60. [P 11] The movement of life, because it is not able to be destroyed, continues to move in death. Because of this, the Living One died (and) gave life to the dead. The Living One was alive because of his nature, and he died a death so that the living would not die. 61. [P 12] Love and charity introduce the passions into the soul, and after anger and enmity they do not depart from it. 62. [P 13] As for the one who122 has put on the passions of the body in one moment but after that wants to be stripped bare of them, this is his battle with it (i.e. the body), and his victory (over it) is difficult. 63. [P 14] Desire is not permissible. Just as among those who have given themselves over to anger always with regard to matters through which anger is generated, coveting foods that stir (anger) up and instigate it, so too (it is the case) with those who are deceived toward desire,123 whether they are susceptible to food or they catch sight of the body, they covet the abundance of their desires. 64. [P 15] Wicked passion, because it hides itself from the eyes of the soul so that (the soul) does not come to repent of it afterward, teaches (the soul) in this way that, if a person has acted ignorantly, it is appropriate and desirable that he should come to know that he has acted ignorantly. He is better than those who act ignorantly but do not know that they have acted ignorantly. (The latter) moves contrary to the knowledge that Christ imparted (regarding) the servant who knows the will of his lord and is not ready for him: his ears received a great beating.124

122 123 124

This marks the end of the text in ms 184, f. 184b. The text ends in medias res. No folia survive after folio 184 in that manuscript. The rest of the edited text follows ms 177. P14: “who serve desire” (焏狏‫ܓ‬犯‫ܗ ܠ‬煟‫ܥܒ‬狏‫ ;ܕܐܫ‬ed. Muyldermans, Évagre, 101). For a discussion of this divergence, see the corresponding footnote to the Arabic edition. Luke 12:47.

386

Critical Edition and Translation of the Arabic Text

‫[ النفس إذا ما غلبت من الشهوات وتلبس زنا الجسد لأجل اللذة الذي لبست يجحدها‬١٦ P] .٦٥ ‫ولا يعرف أن تفرز إن كان يعمل سوء وتطلب أن تصل هي نفسها وإن كان ما يقدر أن يجحد هي‬ .‫ انها تعرف تتولد لها مسبات على الشرور أنهم حسنات وموافقات‬125‫معرفته‬

‫ تر يد النفس يتحركوا لأجل هذا من‬126‫[ الشهوة والغضبية إذا تلبسوا بالنفس ليس متى ما‬١٧ P] .٦٦ 127.‫البدئ تحتذر‬

125 126 127

Reading ‫ معرفتها‬for ‫معرفها‬. Reading ‫ ما‬for ‫لم‬. This is the end of the text in ms 177. The last word is the first word in the fourth line from the end of the page, and it is followed by a circle with a dot inside. There is no scribal blessing or colophon. There is a blank space in the middle of the line after the circle and dot, followed by the title of the next work: ‫“( تحاذر للذي يتسير بالله‬Warnings for the one who conducts his life with God”). Above the verb ‫يتسير‬, the scribe has added ‫ يتدبر‬as a gloss or alternative reading.

Supplemental Chapters

387

65. [P 16] The soul, when it has been conquered by desires and when it puts on the fornication of the body, due to the delight that it has put on, denies it, not even knowing (how) to discern whether it does wickedness and seeking to lead itself astray. If it is not able to deny that it knows that it knows, blasphemies are generated with respect to it regarding evil deeds—(namely,) that they are good and sanctioned things. 66. [P 17] When desire and anger have been put on by the soul, they are not set in motion whenever the soul wants. Because of this, from the beginning, be on your guard.

Figures

figure 1

The first two pages of the Arabic kg in ms 177 (ff. 57b–57bisa)

390

figure 2

figures

Two pages of the Arabic kg in ms 177 showing various scribal corrections and marginal additions in red ink (ff. 60b–60bisa)

figures

figure 3

391

The last two pages of the Arabic kg in ms 177 (ff. 103b–104a), with the title heading for the supplemental chapters at the bottom of the second page

392

figure 4

figures

The title heading and first two pages of Evagrius’ On Perfection in ms 177 (ff. 109b–110a)

figures

figure 5

The first two pages of the Arabic kg in ms 184 (ff. 150b–151a / Copt. 2252b–2262a)

393

394

figure 6

figures

Two pages from Book 4 of the Arabic kg in ms 184, showing a chapter added in red ink along the outer margin (ff. 168b–169a / Copt. 2432b–2442a)

figures

figure 7

395

The heading and first two pages of Book 5 of the Arabic kg, in ms 184 (ff. 171b–172a / Copt. 2462b–2472a)

396

figure 8

figures

The ending of the Arabic kg and the beginning of the supplemental chapters in ms 184 (ff. 180b–181a / Copt. 2552b–2562a)

Key to the Supplemental Chapters Ar. Sa R T D P

Arabic Syriac edition of Vat. Syr. 178 by Frankenberg Reflections On Thoughts Disciples of Evagrius On Perfection

Ar.

Sa

R

Ar. 1 Ar. 2 Ar. 3 Ar. 4 Ar. 5 Ar. 6 Ar. 7 Ar. 8 Ar. 9 Ar. 10 Ar. 11 Ar. 12 Ar. 13 Ar. 14 Ar. 15 Ar. 16 Ar. 17 Ar. 18 Ar. 19 Ar. 20 Ar. 21 Ar. 22 Ar. 23 Ar. 24 Ar. 25 Ar. 26 Ar. 27

Sa 1 Sa 2 Sa 3 Sa 4 Sa 5 Sa 6 Sa 7 Sa 8 Sa 9 Sa 10 Sa 11 Sa 12 Sa 13 Sa 14 Sa 15 Sa 16 Sa 17 Sa 18 Sa 19 Sa 20 Sa 21 Sa 22 Sa 23 Sa 24 Sa 25 Sa 26 Sa 27

R1 R2 R3 R4 R5 R 6a R 6b R7 R8 R9 R 10 R 11 R 12 R 13 R 14 R 15 R 16 R 17 R 18 R 19 R 20 R 21 R 22

R 23 R 24

T

T 38 T 39 T 40

D

P

398

key to the supplemental chapters

(cont.)

Ar.

Sa

R

Ar. 28 Ar. 29 Ar. 30 Ar. 31 Ar. 32 Ar. 33 Ar. 34 Ar. 35 Ar. 36 Ar. 37 Ar. 38

Sa 28 Sa 29 Sa 30 Sa 31 Sa 32 Sa 33 Sa 34 Sa 35–36 Sa 37 Sa 38 Sa 39– 40 Sa 41 Sa 42

R 25 R 26 R 27 R 28 R 29 R 30 R 31 R 32–33 R 34 R 35 R 36–37

Ar. 39 Ar. 40 Ar. 41 Ar. 42 Ar. 43 Ar. 44 Ar. 45 Ar. 46 Ar. 47 Ar. 48 Ar. 49 Ar. 50 Ar. 51 Ar. 52 Ar. 53 Ar. 54 Ar. 55 Ar. 56 Ar. 57 Ar. 58 Ar. 59 Ar. 60 Ar. 61 Ar. 62

Sa 43

Sa 58 Sa 59 Sa 60

T

D

P

R 38 R 39 D 191 D 192 D 218 D 219 D 193 D 220 D 221 D 222 D 194 D 195 P1 P2 P3 P4 P5 P 6–7 P8 P9 P 10 P 11 P 12 P 13

399

key to the supplemental chapters (cont.)

Ar. Ar. 63 Ar. 64 Ar. 65 Ar. 66

Sa

R

T

D

P P 14 P 15 P 16 P 17

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Mingana, Alphonse. Catalogue of the Mingana Collection of Manuscripts now in the Possession of the Trustees of the Woodbrooke Settlement, Selly Oak, Birmingham. Volume 3: Additional Christian Arabic and Syriac Manuscripts. Cambridge: W. Heffer and Sons, 1939. Muyldermans, Joseph. À travers la tradition manuscrite d’Évagre le Pontique: Essai sur les manuscrits grecs conserves à la Bibliothèque nationale de Paris. Bibliotèque du Muséon 3. Louvain: Bureaux du Muséon, 1932. Muyldermans, Joseph. “Évagre le Pontique. Les Capita cognoscitive dans les versions syriaque et arménienne,” Le Muséon 47 (1934), 293–296. Muyldermans, Joseph. Evagriana: Extrait de la revue Le Muséon, vol. 44, augmenté de nouveaux fragments grecs inédits. Paris: Paul Geuthner, 1931. Palladius, Historia Lausiaca (cpg 6036). Greek text: ed. C. Butler, The Lausiac History of Palladius, 2 volumes (Texts and Studies vi.1–2; Cambridge: Cambridge University Press, 1898); trans. W.K. Lowther Clarke, The Lausiac History of Palladius (London: Society for Promoting Christian Knowledge; New York: Macmillan, 1918). Coptic text: trans. Tim Vivian, Four Desert Fathers: Pambo, Evagrius, Macarius of Egypt, and Macarius of Alexandria; Coptic Texts Relating to the Lausiac History of Palladius (Crestwood, NY: St. Vladimir’s Seminary Press, 2004), 72–92. Parmentier, Michel. “Evagrius of Pontus’ Letter to Melania,” Bijdr 46 (1985), 2–38. Reprinted in Forms of Devotion, Conversion, Worship, Spirituality, and Asceticism. Edited by E. Ferguson, 272–309. New York: Garland, 1999. Ramelli, Ilaria L.E. The Christian Doctrine of Apokatastasis: A Critical Reassessment from the New Testament to Eriugena. Leiden: Brill, 2013. Ramelli, Ilaria L.E. Evagrius’s Kephalaia Gnostika: A New Translation of the Unreformed Text from the Syriac. Writings from the Greco-Roman World 38. Atlanta: Society of Biblical Literature Press, 2015. Regnault, Lucien. Sentences des pères du desert: Nouveau recueil: Apophtegmes inédits ou peu connus. Second edition. Solesmes: Abbaye Saint-Pierre-de Solesmes, 1977. Samir, Samir Khalil. “Évagre le Pontique dans la tradition arabo-copte.” In Actes du ive congrés copte; Louvain-la-Neuve, 5–10 septembre 1988. Edited by M. Rassart-Debergh and J. Ries, 125–153. Louvain-la-Neuve: Université catholique, 1992. Samuel, Bishop. Mayāmir Mār Awaghrīs. Cairo: al-Naʿām li-l-Ṭibāʿah wa-l-Tawrīdāt, 1986. Reprinted 1999. Schroeder, Caroline T. “Queer Eye for the Ascetic Guy? Homoeroticism, Children, and the Making of Monks in Late Antique Egypt,” Journal of the American Academy of Religion 77.2 (2009), 333–347. Sinkewicz, Robert E. Evagrius of Pontus: The Greek Ascetic Corpus. Oxford: Oxford University Press, 2003. Socrates Scholasticus, Historia Ecclesiastica (cpg 6028): pg 67.33–841. Translated by C. Zenos, npnf, second series, vol. 2.

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Sozomen, Historia Ecclesiastica (cpg 6030): pg 67.844–1629. Edited by J. Bidez and G.C. Hansen, Sozomenus Kirchengeschichte (gcs 50; Berlin: Akademie-Verlag, 1960). Translated by C.D. Hartranft, npnf, second series, vol. 2. Stewart, Columba. “Imageless Prayer and the Theological Vision of Evagrius Ponticus,” Journal of Early Christian Studies 9.2 (2001), 173–204. Theophanes (Constantine), Father. The Psychological Basis of Mental Prayer in the Heart, Volume 2: The Evagrian Ascetical System. Mount Athos: Timios Prodromos, 2006. Thompson, J.R. Fawcett. “The Rich Manuscripts,” The British Museum Quarterly 27.1/2 (1963), 18–23. Tobon, Monica. “Words Spoken in Silence: The ‘Missing Chapters’ of Evagrius’ Kephalaia Gnostika.” In Studia Patristica lxxii, ed. A. Brent, M. Ludlow, and M. Vinzent (Leuven: Peeters, 2014), 197–210. Treiger, Alexander. “From Dionysius to al-Ġazālī: Patristic Influences on Arabic Neoplatonism,” Intellectual History of the Islamicate World 9 (2021), 189–236. Vitestam, Gösta, ed. Seconde partie du traité, qui passe sous le nom de La grande letter d’Évagre le Pontique à Mélanie l’ancienne, d’après le manuscript du British Museum Suppl. 17192. Lund: Gleerup, 1964. Ward, Benedicta. The Sayings of the Desert Fathers: The Alphabetical Collection. Kalamazoo, MI: Cistercian Publications, 1975. Wright, William. Catalogue of Syriac Manuscripts in the British Museum, Part 2. London: British Museum, 1871.

‫‪Index of Arabic Terms‬‬ ‫‪ iv.62/66‬أرغن‬

‫‪ iii.56; iv.4/4–5‬أؤهل‬

‫‪ i.1, 35, 89; ii.47; iii.3/4, 12/13, 50,‬أزلي \ أزلية‬

‫–‪ ii.22, 60, 89; iii.1/1–2, 13/14; iv.2, 4/4‬أب‬

‫;‪73; iv.57/62, [59/63], 77/80; v.56, 61‬‬

‫‪5, 9, 78/81, 80/83; vi.4, 20/21, 28/29,‬‬

‫‪vi.5, 10, 16/17, 28/29, 78; Suppl. 1, 19, 21‬‬

‫‪29/230, 30/31, 32/33, 76/77a, 78; Suppl.‬‬

‫;‪ i.52, 70; ii.36, 59, 90‬استحق \ استحقاق‬ ‫‪iii.6/7, 28/29, 56, 57; iv.3, 5; v.57, 59,‬‬ ‫‪80, 83/83–84; vi.22/23, 29/30, 89‬‬

‫‪ i.21; iii.60, 72, 82; Suppl.‬استعمل \ استعمال‬ ‫‪16‬‬

‫‪ iii.17/18, 20/21, 29/30, 31/32,‬استقام \ استقامة‬

‫‪44‬‬

‫;‪ i.27, 68, 71; ii.4; iii. 15/16, 76‬آباء \ أبهات‬ ‫‪v.24/25, 82; vi.44/45, 50/51‬‬

‫;‪ iii.33/34; iv.43/44, 43/45‬أبد \ أبدي‬ ‫‪vi.41/42; Suppl. 34‬‬

‫‪ i.32; vi.60/61‬إ براهيم‬

‫;‪40/41, 62; iv.28/29, 56/60; v.11/11–12‬‬

‫‪ ii.22; iii.1/1–2; iv.9, 13, 27/28; vi.30/31, 78‬ابن‬

‫‪vi.19/20‬‬

‫‪ iii.1/1–2‬اتحاد‬

‫;‪ i.38; iii.74‬استيقظ \ يستيقظ \مستيقظ‬ ‫‪iv.60/64‬‬

‫;‪ i.31, 83; iv.64/68; vi.63/64, 70/71‬إسرائيل‬ ‫‪Suppl. 25‬‬

‫;‪ i.51; ii.17, 24, 37; iv.54/57, 70/73‬اسم \ أسامي‬ ‫‪vi.53/54‬‬

‫‪ iv.47/49‬أشار \ إشارة‬

‫‪ vi.35/36‬اتكأ‬ ‫‪ iv.25/26‬احترق \ يحـترق‬ ‫‪ ii.55, 65, 85; iv.59/63, 62/66‬اختار \ اختيار‬ ‫‪ i.40; ii.36, 60; v.10; vi.88, 90‬اخوة‬ ‫‪ ii.12; vi.74/75, 85‬أدب \ تأديب \يؤدب‬ ‫‪ v.1‬ادم‬ ‫;‪ i.22, 25; ii.31, 55, 65, 85‬أراد \ ير يد \ إرادة‬

‫‪ ii.16; iv.13; vi.50/51‬اشترك \ مشترك‬

‫;‪iii.41/42, 59, 80; iv.12, 59/63, 62/66‬‬

‫‪ iv.24/25‬اشتغل‬

‫‪v.70, 85; vi.42/43; Suppl. 64‬‬

‫‪ iii.39/40, 69; vi.59/60‬أصل \ استأصل‬ ‫‪ i.11, 13, 22, 28, 29, 36, 70; ii.35,‬اقتنى \ اقتناء‬

‫;‪ i.15, 16, 19, 27, 29, 30, 36, 70, 83‬أر بعة \ رابع‬ ‫;‪ii.4, 11, 40, 41; iii.23/24, 31/32, 31bis/33‬‬

‫;‪68; iii.8/9, 13/14; 21/22, 44; iv.13, 81/84‬‬

‫‪iv.47/49; v.71, 82; vi.10, 12, 26/27; Suppl.‬‬

‫‪vi.84, 87; Suppl. 5‬‬

‫‪18, 47, 48‬‬

‫‪ i.23; ii.44; v.35/36‬اكل‬

‫‪ ii.40, 41‬أر بعون \ أر بعين‬

‫‪ i.75; iii.15/16, 50; iv.49/51‬إكليل‬

‫‪ iv.27/28; Suppl. 5‬أردن‬

‫;‪ i.28, 37, 81, 85; ii.6, 38‬الم \ آلام \ تألم \ متألم‬

‫‪ iv.43/45‬أرسل‬

‫‪iii.14/15, 16/17; iv.12, 29/30, 76/79,‬‬

‫;‪ i.20, 23, 83; iii.65, 68‬أرض \ ارضي \ أرضاني‬

‫‪82/85, 85/88; v.5, 12/13, 15/16, 22/23,‬‬

‫‪iv.29/30; v.8, 30/301 63, 67, 70; vi.6,‬‬

‫‪23/24, 31/32, 38/39, 39/40, 63, 65, 74, 81,‬‬

‫‪46/47, 48/49‬‬

‫‪407‬‬

‫‪index of arabic terms‬‬

‫;‪ ii.50; iii.14/15; iv.24/25‬بطل \ باطل \ أباطيل‬ ‫‪v.85; vi.25/226, 38/40, 56/57; Suppl. 57,‬‬ ‫‪59, 60‬‬

‫;‪85; vi.34/35, 51/52, 54/55, 63, 65/66, 89‬‬ ‫‪Suppl. 2, 3, 14, 26, 61, 62‬‬

‫‪ iv.51/53–54‬آلهة‬

‫‪ i.82; v.82; vi.10, 51/52; Suppl. 19‬بقي \ باقي‬

‫‪ iii.84; iv.49/51, 75/78; Suppl. 52‬أمانة‬

‫‪ iv.56/60, 63/67‬بذلة‬

‫‪ i.54; iii.54; v.85‬امتد \ يمتد \ ممتد‬

‫‪ ii.86; iv.58/62, 83/86‬برا‬

‫‪ v.85‬امتدح‬

‫‪ iv.53/56‬برج‬

‫‪,‬أؤتمن ‪,‬أمانة ‪ i.65; v.6, 56; see also under‬أمن‬

‫‪ iv.25/26; vi.48/49‬بر ية‬ ‫‪ iv. 42–44a, 59/63; vi.43/44, 76/77a, 87‬بشارة‬

‫إ يمان‬ ‫‪ i.22, 23, 26, 80; ii.31, 36,‬أناس \ ناس \ إنسي‬

‫‪ vi.71/72‬بشرى‬

‫‪67, 88; iii.29/30, 44; iv.13, 15, 22/23,‬‬

‫‪ ii.42‬بصخة‬

‫‪41/43; v.9, 11/11–12, 85, 88; vi.2, 68/69,‬‬

‫‪ iii.77; iv.30/31‬بطن‬

‫‪80, 85; Suppl. 22, 50‬‬

‫‪ i.79; ii.7, 8, 19, 20, 69,‬بعد \ يبعد \ بعداء \ ابتعاد‬

‫‪ vi.76/77a‬انتخب \ انتخاب‬

‫‪70; iii.10/11, 24/25, 29/30; iv.12, 16, 20,‬‬

‫‪ ii.4, 6; iii.51; iv.74/77; v.25/26‬انتقل \ انتقال‬

‫‪38/40, 58/62; v.44/45, 46/47, 50/51, 85,‬‬

‫‪ iv.59/63‬إنجيل‬

‫‪88; vi.20/21, 22/23, 40/41, 42/43, 73/74,‬‬

‫‪ i.23, 73, 78, 79, 82; ii.56; iii.72, 74; iv.7,‬إنسان‬

‫‪74/75, 83, 84; Suppl. 26, 43, 53, 61, 62, 64‬‬

‫‪38/40, 56/60, 70/73, 85/88; vi.37/38,‬‬

‫‪ i.84; iii.87‬بغضة‬

‫‪38/40, 44/45; Suppl. 8, 14, 16, 25, 49, 59,‬‬

‫;‪ ii.36; iii.17/18; iv.20, 23/24; v.10‬بكر \ ابكار‬

‫‪64‬‬

‫‪vi.88‬‬

‫‪ ii.37, 54; iii.29/230; v.71; vi.3‬بلد \ بلاد‬

‫;‪ ii.83; iii.20/21‬اتقلب \ اتقلب \ انقلاب‬ ‫‪v.18/19‬‬

‫‪ ii.38, 42‬بنطيقوستي‬

‫‪ ii.31; iii.87; v.62‬اهمال‬

‫‪ iii.40/41, 67‬بوق‬

‫‪ iii.63; v.4, 7, 13/14, 16/17, 33/34‬أؤتمن‬

‫‪ vi.69/70; Suppl. 24‬بولس‬

‫‪ i.31; v.6, 21/22, 87; vi.48/49‬اورشليم \ يرشليم‬

‫;‪ i.60; ii.50; iii.74; iv.68/72, 82/85‬بيت \ بيوت‬

‫‪ iv.57/61; vi.36/37‬آيات‬

‫‪vi.81‬‬

‫‪ vi.1‬إ يضاح‬

‫‪ v.2‬بيعة‬

‫‪ iv.49/51‬ايمان‬

‫‪ i.13, 14, 27, 32, 34,‬تآور ية \ تآور يا \ تآور يات‬

‫‪ iv.83/86‬باب \ أبواب‬

‫‪65, 70, 73; ii.2, 3, 4, 5, 9, 10, 11, 13, 15, 40,‬‬

‫‪ i.32, 72; iii.49; vi.8; Suppl. 45‬بار \ أبرار‬

‫‪47, 61, 62, 64, 67, 71, 80, 83, 88; iii.4/5,‬‬

‫‪ i.39,‬بدأ \ بدء \ مبدأ \ بداية \ ابتدئ \ مبتدئ‬

‫‪6/7, 8/9, 10/11, 17/18, 19/20, 21/22, 24/25,‬‬

‫‪69; ii.3, 13, 72; iii.55, 84; v.14/15,‬‬

‫‪26/27, 27/28, 28/29, 33/34, 41/42, 43,‬‬

‫‪32/33; vi.35/36–37, 52/53; Suppl. 46,‬‬

‫–‪62, 68, 85, 87, 89/90; iv.10, 11, 19, 21/21‬‬

‫‪59‬‬

408

index of arabic terms

‫( تآور ية \ تآور يا \ تآور يات‬cont.) 22, 22/23,

‫ تلميذ \ تلاميذ‬iii.56; vi.55/56; Suppl. 8

24/25, 40/42, 43/45, 44/46, 46/48,

‫ تميز‬v.12/13; vi.86

48/50, 51/53–54, 62/66, 67/71, 70/73,

‫ تنين‬v.44/45

81/84, 87/90, 90/93; v.3, 6, 16/17, 21/22,

‫ تهاون‬ii.31; iii.28/29

23/24, 30/31, 32/33, 35/36, 40/41, 41/42,

‫ تواضع \ اتضاع \ متضع‬iii.2/3; iv.31/32, 79/82;

42/43, 53/54, 56, 57, 58, 59, 60, 62, 72, 73, 78, 80, 83/83–84, 86, 87; vi.1, 2,

v.5

‫ ثالوث‬i.27, 52, 54, 62, 65, 67, 70, 73, 74, 75,

15/15–16, 17/18, 34/35, 48/49, 62/63,

77, 88; ii.4, 16, 29, 47, 63, 80; iii.6/7,

64/65, 66/67, 74/75; Suppl. 19, 21, 23, 24,

11/12, 15/16, 28/29, 30/31, 31bis/33, 33/34,

26, 27, 43

41/42, 61, 62, 70, 72; iv.18, 43/45, 52/55,

‫ تآور يتيكوس‬Suppl. 40

77/80, 87/90, 89/92; v.50/51, 52/53,

‫ تاقوعية‬i.23

55/*, 56, 57, 59, 60, 61, 62, 68, 78, 80,

‫ تبر ّا‬i.80

83/83–84; vi.10, 11, 12, 13, 29/30, 48/49,

‫ تبلب‬iv.53/56

66/67, 72/73, 74/75; Suppl. 4, 19, 26, 30,

‫ تجر بة‬i.38, 47

36, 44

‫ تجاوز‬ii.75; iv.45/47; vi.69/70

‫ ثمانية \ ثامن‬v.8, 82; vi.7; Suppl. 7

‫ تر بية‬i.65, 80; ii.17, 33, 66; iii.31, 36/37, 66;

‫ ثلاثة \ ثلث \ ثالث \ مثلث‬i.10, 27, 28, 58, 70,

Suppl. 40, 42

80, 83, 91; ii.4, 21/22, 31, 35/36, 49, 57,

‫ ترس‬v.31/32

58; iii.17/18, 60; iv.65/69, 88/91; v.57;

‫ تصور‬iii. 31bis/33, 43, 72, 87; iv.8, 67/71,

Suppl. 18

77/80, 90/93; v.6, 32/33, 41/42, 42/43,

‫ ثالثون‬i.84

56, 57, 58, 59, 60, 62, 63, 73; vi.35/34;

‫ ثمر \ أثمار‬iii.57

Suppl. 18

‫ جاء \ مجيء‬iv.41/43; vi.61/62

‫ تعرا‬ii.19/20; v.12/13, 15/16; Suppl. 25, 26, 55, 62

‫ تعرض‬i.58; iv.6, 36/37; Suppl. 23 ‫ تفرد‬iii.23/24 ‫ تقانة \ اتقان‬i.86; iii.17/18, 20/21, 40/41, 62;

‫ جارب \ تجارب‬i.25; vi.51/52; Suppl. 22 ‫ جبار‬v.70 ‫ جحد \ جحود‬i.78, 79, 80; iv.62/66; Suppl. 12, 29; op 65

‫ جحيم‬i.57; iii.61; iv.80/83; vi.8; Suppl. 34

iv.28/29, 56/60; v.11/11–12, 22/23, 39/40,

‫ جدب‬ii.34; iii.89/90; v.12/13, 29/30

43/44, 53/54; vi.19/20, 21/22, 58/59;

‫ جدف‬iv.60/64

Suppl. 2, 3, 4, 23, 25, 29, 30

‫ جذب‬ii.55; iv.37/38–39

‫ تقو يم‬iii.36/37; vi.17/18 ‫ تكو ين‬ii.20; v.89; vi.9, 43/44

‫ جرى \ تجرى \ جري‬i.66, 75, 85; iii.61, 68; iv.15

‫‪409‬‬

‫‪index of arabic terms‬‬

‫;‪iii.35/36, 59, 87; iv.24/25, 80/83, 85/88‬‬ ‫‪v.35/36, 72, 79, 85; vi.51/52, 61‬‬

‫جسد \ أجساد \ جسداني \ جسدي \ متجسد‬ ‫‪i.2, 22, 25, 26, 29, 46, 48; ii.5, 6, 18, 20,‬‬

‫‪ i.24; ii.25, 49‬حبة‬

‫‪32, 38, 48, 56, 62, 66, 67, 68, 72, 76,‬‬

‫‪ v.46/47‬حبر \ حبار‬

‫‪77, 90; iii.11/12, 20/21, 25/26, 29/30,‬‬

‫‪ iv.34/35‬حبس \ يحبس‬

‫‪36/37, 37/38, 40/41, 46, 48, 54, 58, 75,‬‬

‫‪ i.83‬حبشة‬

‫‪76, 81, 89/88–89; iv.11, 13, 14, 19, 41/43,‬‬

‫‪ ii.18; v.27/28; vi.65/66‬حجب \ متحجب‬

‫‪60/64, 62/66, 68/72, 70/73, 71/74, 73/76,‬‬

‫;‪ i.54, 61, 71; ii.28, 46‬حد \ حدود \ محدود‬

‫‪82/85, 83/86, 86/89; v.2, 18/19, 19/20,‬‬

‫‪iii.69; iv.17, 45/47; vi.35/36, 40/41,‬‬

‫‪28/29, 48/49, 52/53, 54/55, 57, 69; vi.14,‬‬

‫‪69/70, 88/91; Suppl. 48‬‬

‫‪18/19, 26/27, 37/38, 48/49, 57/58, 71/72,‬‬

‫‪ vi.51/52‬حرز \ احترز \ احتراز‬

‫‪77/77b, 78, 80, 83; Suppl. 22, 44, 62, 63,‬‬

‫‪ ii.50‬حراس‬

‫‪65‬‬

‫‪ v.74, 76‬حرص‬ ‫;‪ i.49, 50, 51, 53‬حرك \ حركة \ متحرك \ تحر يك‬

‫‪ i.11, 22, 27,‬جسم \ أجسام \ جسماني \ متجسم‬ ‫‪45, 70, 74, 85, 91; ii.20, 25, 29, 68, 71, 73,‬‬

‫‪ii.50, 63, 74, 87; iii.22/23, 27/28, 31/32,‬‬

‫‪87; iii.5/6, 20/21, 25/26, 37/38, 38/39,‬‬

‫‪41/42, 52; iv.21/21–22, 37/38–39, 67/71,‬‬

‫‪46, 55, 67, 81; iv.23/24, 62/66, 71/74,‬‬

‫‪84/87; v.24/25; vi.20/21, 21/22, 24/25,‬‬

‫‪79/76, 81/84, 84/87, 86/89; v.4, 7, 13/14,‬‬

‫;‪25/26, 35/36, 45/46, 47/48, 51/52, 54/55‬‬

‫‪21/22, 48/49, 50/51, 77; vi.16/17, 48/40,‬‬

‫‪vi.10, 54/55, 84; Suppl. 14, 41, 46, 60, 64,‬‬

‫‪49/50, 58/59, 71/72, 72/73; Suppl. 1, 19,‬‬

‫‪66‬‬

‫‪21, 37‬‬

‫‪ iii.58, 59‬حروف‬

‫‪ iv.73/76; v.51/52‬جن \ تجـنن‬

‫‪ iv.75/78‬حر ير‬

‫‪ iii.57‬جناح \ جناحات‬

‫‪ i.48, 55, 90; v.79; vi.42/43, 74/75‬حر ية‬

‫‪ ii.28‬جنب \ اجناب‬

‫‪ iii.9/10; iv.81/84; v.5; Suppl. 22‬حزن‬

‫‪ iv.47/49; vi.16/17‬جنس \ أجناس‬

‫حس \ حواس \ أحواس \ حاسية \ محسوس \‬

‫;‪ i.25; iii.50‬جهد \ جاهد \ يجاهد \ جهاد‬

‫‪ i.22, 33, 34, 36, 37, 66, 82; ii.10,‬إحساس‬

‫‪v.38/39; Suppl. 43, 59‬‬

‫‪28, 35, 45, 47, 83; iii.39/40, 48, 56‬‬

‫‪ i.72; Suppl. 64‬جهل \ جاهل‬

‫‪iv.60/64, 62/66, 67/71, 68/72, 71/74,‬‬

‫‪ iii.71‬جواب‬

‫‪77/80, 85/88; v.12/13, 41/42, 57, 58, 77,‬‬

‫‪ v.36/37‬جيش‬

‫‪78; vi.3, 6, 22/23, 55/56, 70/71; Suppl. 6,‬‬

‫‪ vi.76/77‬جيل \ أجيال‬

‫‪8, 14, 20, 26, 38, 40, 43‬‬

‫;‪ i.24, 83, 85‬حاط \ يحيط \ محيط \ حيطان‬

‫‪ i.60; iii.15/16,‬حسب \ أحساب \ أحسب‬ ‫‪40/41; v.30/31, 74; vi.44/45, 69/70, 73/74‬‬

‫‪ii.28, 50; v.53/56, 82/85, 88/91‬‬

‫;‪ i.66, 84, 86, 91; ii.75‬حب \ محبة \ محبوب‬

‫‪410‬‬

‫‪index of arabic terms‬‬ ‫‪ ii.26‬حنطة‬

‫;‪ i.23, 40; ii.65, 73‬حسن \ أحسان \ محاسن‬

‫‪ iv.48/50‬حنق‬

‫‪iii.48, 89/88–89; iv.11, 13, 55/58–59,‬‬

‫‪ v.1‬حوا‬

‫;‪75/78, 85/88; v.3, 29/30, 30/31, 66‬‬

‫حوج \ أحوج \ احتاج \ احتياج \ محتاج‬

‫‪vi.25/26, 90; Suppl. 44, 65‬‬

‫‪iii.10/11, 19/20, 28/29, 71; iv.80/83,‬‬

‫‪ ii.50, 71; v.79‬حط \ يحط \ محطوط \ انحط‬

‫‪90/93‬‬

‫‪ iv.25/26‬حطب‬

‫‪ i.36, 41, 64, 73; iii.29/30, 33/34,‬حي \ حياة‬ ‫;‪77; iv.37/38–39, 43/45, 65/69; v.6, 66‬‬ ‫‪vi.38/40, 40/41, 41/42, 50/51, 60/61,‬‬ ‫‪74/75; Suppl. 44, 46, 50, 60‬‬

‫‪ i.44; v.20/21, 34/35; vi.51/52,‬حفظ \ متحفظ‬ ‫‪58/59‬‬

‫‪ i.9, 14, 21, 32,‬حق \ حقيقة \ حقيقي \ حقاني‬ ‫‪52, 59, 64, 76, 88, 89, 91; ii.5, 10, 19, 22,‬‬

‫‪ i.17; iii.29/30; Suppl. 59‬حيل \ تحيل‬

‫‪35, 36; iii.5/6, 44, 54; iv.28/29, 41/43,‬‬

‫‪ i.48; iii.77; iv.11, 21/21–22, 37/38–39,‬حيوان‬

‫‪43/45, 52/55, 55/58–59; v.20/21, 38/39,‬‬

‫‪47/49; vi.84; Suppl. 59‬‬

‫‪89; vi.1, 4, 23/24, 32/33, 33/34, 61/62,‬‬

‫‪ ii.34‬خافي \ خافية‬

‫‪63/64, 65/66, 89; Suppl. 24, 41, 43, 44,‬‬

‫‪ i.23; ii.44, 86; v.35/36‬خبز‬

‫‪47, 59‬‬

‫‪ iv.12; vi.6, 7, 65/66‬ختن \ ختان \ يختتن‬

‫‪ i.82; ii.77; iii.18/19, 38/39, 40/41,‬حكم \ حاكم‬

‫‪ iii.76; v.4, 7; Suppl. 45‬خدم \ خدمة‬

‫‪48; v.16/17, 23/24, 24/25; vi.38/40,‬‬

‫‪ iv.73/76‬خصم \ أخصام‬

‫‪46/47, 73/74‬‬

‫;‪ vi.27/28, 32/33, 67/68, 69/70‬خضع \ خضوع‬ ‫‪Suppl. 31‬‬

‫;‪ i.28; iii.51, 89/90‬خطأ \ خطأة \ خطايا‬ ‫‪Suppl. 54‬‬

‫;‪ ii.34; iii.13/14; iv.66/70; v.49/50‬خفي \ مخفي‬ ‫;‪vi.18/19, 51/52, 63/64, 65/66, 76/77a‬‬ ‫‪Suppl. 14, 46, 64‬‬

‫;‪ i.8; iv.74/77, 89/92; v.9‬خلط \ خلطة \ اختلط‬ ‫‪Suppl. 42, 44‬‬

‫‪ i.14, 25, 54, 55, 63,‬خلق \ خالق \ خلقة مخلوق‬

‫‪ i.14, 43; ii.1, 2, 21, 46, 70, 74; iii.11/12,‬حكمة‬ ‫‪13/14, 31bis/33, 58, 59, 69, 82; iv.1,‬‬ ‫;‪7; v.32/33, 51/52, 64, 83/83–84, 89‬‬ ‫‪vi.16/17, 42/43, 50/51, 73/74; Suppl.‬‬ ‫‪59‬‬

‫‪ i.60, 73; v.33/34, 89; vi.16/17,‬حكيم \ حكماء‬ ‫‪20/21, 22/23, 34/35‬‬

‫‪ i.20,‬حل \ حلول \ محل \ تحل \ اتحل \ انحلال‬ ‫‪43; ii.11, 46; iii.57; iv.19, 29/30; v.17/18,‬‬ ‫‪39/40; vi.18/19; Suppl. 57, 59‬‬

‫;‪77, 89, 90; ii.1, 2, 11, 19, 20, 21, 64, 70, 73‬‬

‫‪ i.38; iv.60/64; vi.85; Suppl. 59‬حلم \ أحلام‬

‫–‪iii.26/27, 43, 55, 60, 67, 72; iv.2, 4/4‬‬

‫‪ iii.65; iv.50/52‬حلو \ حلاوة‬

‫;‪5, 57/61, 58/62, 59/63, 60/64, 62/66‬‬

‫‪ iii.68‬حليب‬

‫‪v.49/50, 80; vi.4, 18/19, 20/21, 31/32,‬‬

‫;‪ i.55; ii.26, 70, 75; iii.45, 68, 87‬حمل \ حامل‬

‫‪35/36, 84; Suppl. 1, 48‬‬

‫‪iv.22/23, 24/25, 78/82; v.41/42, 66‬‬

‫‪411‬‬

‫‪index of arabic terms‬‬

‫‪ v.53/54; Suppl. 8, 18,‬ذبح \ ذبيحة \ ذبائح \ مذبح‬ ‫‪26, 51, 59‬‬

‫‪ i.38; iv.73/76; v.60‬ذكر \ يذكر \ تذكر \ تذكار‬

‫‪ v.32/33, 44/45‬خمر‬ ‫‪ i.15, 16, 27; ii.35, 39,‬خمسة \ خامس \ خمسون‬ ‫‪41; vi.24/35, 43/44; Suppl. 20, 46‬‬

‫‪ iii.17/18; iv.44/46‬ذكي \ ذكاوة‬

‫‪ v.31/32, 34/35‬خوذة‬

‫‪ i.36, 45, 46, 49, 53, 74; ii.11, 15, 35, 45,‬ذهن‬

‫;‪ i.57; iv.49/51, 73/76‬خوف \ مخافة \ تخو يف‬

‫;‪83; iii.12/13, 15/16, 22/23, 27/28, 44, 86‬‬ ‫‪iv.36/37; v.53/54, 80‬‬

‫‪vi.35/36–37, 85; Suppl. 13, 59‬‬

‫‪ i.80; vi.62–63‬خيال \ خيالات‬

‫‪ ii.10, 35; iii.65; iv.30/31‬ذوق \ مذوق \ مذاقة‬

‫‪ iv.73/76; v.41/42‬دار \ يدور \ دور‬

‫;‪ i.27; ii.50‬رأس \ رؤوس \ رئيس \ رئاسة‬

‫;‪ i.51; ii.14, 32, 38, 59, 76, 86‬دبر \ تدبير \تدابير‬

‫‪iv.38/40, 44/46; v.4, 36/37, 38/39,‬‬

‫;‪iii.17/18, 24/25, 40/41; iv.38/40, 89/90‬‬

‫‪45/46, 71; Suppl. 41, 52‬‬

‫‪v.5, 11.11–12, 33/34, 51/52; vi.3, 20/21,‬‬

‫‪ i.34, 38, 83‬رؤ يا‬ ‫;‪ i.4‬ر بط \ ير بط \ ر باط \ مر بوط \ ارتبط‬ ‫‪iv.47/49, 79/82‬‬

‫‪ i.65, 80; ii.19, 33, 66; iii.29/30,‬ر بو \ ر بوات‬

‫‪24/25, 42/43; Suppl. 21, 48‬‬

‫‪ i.21; ii.4, 13,‬دخل \ داخل \ دخول \ مدخل‬ ‫‪86; iii.49; iv.37/38–39, 77/80; v.30/31,‬‬ ‫‪67, 70; vi.46/47, 51/52, 84; Suppl. 61‬‬

‫‪36/37, 39, 66; v.66, 67; vi.58/59; Suppl.‬‬

‫‪ iv.35/36; Suppl. 28, 59‬درب \ يتدرب‬

‫‪40, 42‬‬

‫درج \ يتدرج \ يندرج \ درجة \ درجات‬

‫‪ iv.1, 11, 47/49; vi.75/76,‬رتب \ يرتب \ ترتيب‬ ‫‪82‬‬

‫;‪ ii.74, 75; iii.7/8, 56, 89/88–89‬رجع \ رجوع‬ ‫‪v.11/11–12, 89; vi.19–20, 38–40‬‬

‫‪iii.24/25; iv.35/36; v.11/11–12; Suppl.‬‬ ‫‪42‬‬

‫;‪ i.43, 71; ii.11, 21‬درك \ مدروك \ ادراك‬ ‫‪vi.64/65‬‬

‫‪ iv.76/79; Suppl. 20‬رجل‬

‫‪ i.76, 91‬دفن \ مدفون‬

‫;‪ i.40, 58, 72, 73‬رحم \ يرحم \ رحمة \ مراحم‬

‫‪ iii.83; iv.61/65; vi.43/44,‬دل \ دليل \ دلائل‬

‫‪ii.59, 60; iv.33/34; vi.28/29; Suppl. 45‬‬

‫‪53/54‬‬

‫‪ vi.15/15–16; Suppl. 20, 59‬رجلان \ أردل‬

‫‪ iv.13; vi.83‬دم‬

‫;‪ iii.60; ii.17; iv.72/75; v.27/28, 44/45‬رديء‬

‫‪ vi.62/63‬دموع‬

‫‪vi.25/26, 52/53‬‬

‫‪ iv.71/74‬دهش‬

‫‪ vi.15/15–16, 69/70, 76/77a‬رسول \ رسل‬

‫‪ iii.44; iv.24/25‬دهن‬

‫;‪ i.46, 48, 77‬رسم \ يرسم \ رسوم \ ارتسم \ مرتسم‬

‫‪ ii.75, 77, 84‬ديان‬

‫‪ii.38; iii.58, 77; vi.33/34‬‬

‫‪ i.32; ii.27; iv.68/72,‬رصد \ يرصد \ مترصد‬ ‫‪70/73; v.57; vi.54/55‬‬

‫‪ i.57; iv.49/51, 60/64; Suppl. 59‬رعب‬

‫‪ i.27; iii.18/19, 38/39, 48; v.16/17, 23/24,‬دينونة‬ ‫‪24/25; vi.42/43, 73/74‬‬

‫;‪ i.34, 48; ii.2, 21, 48, 55, 62, 74‬ذات \ ذوات‬ ‫‪iii.6/7; v.12/13‬‬

‫‪412‬‬

‫‪index of arabic terms‬‬ ‫;‪ i.51, 60; ii.39; iii.35/36‬سبب \ أسباب‬ ‫‪iv.85/88; Suppl. 59‬‬

‫‪ iv.45/47‬سبت‬ ‫‪ v.8, 82‬سبعة \ سابع‬ ‫;‪ i.59; ii.8, 36, 49, 72; iii.21/22, 78‬سبق \ سابق‬ ‫‪iv.2, 50/52; v.10, 88; vi.9, 11, 35/36–37,‬‬ ‫‪43/44; Suppl. 46, 47, 56‬‬

‫‪ i.60; iii.80; v.33/34; vi.87‬رفق \ رفاق \ أرفاق‬ ‫‪ iii.74; v.37/38‬رقد \ راقد‬ ‫‪ i.2,‬ركب \ تركيب \ مركب \ مركبة \ متركب‬ ‫‪39, 66, 67; ii.51, 57; v.61; vi.13; Suppl. 40‬‬

‫‪ v.8‬رمل \ أرامل‬ ‫‪ i.11, 13, 32, 33, 34, 37, 50, 64,‬روح \ روحاني‬ ‫‪67, 72, 81, 85, 91; ii.3, 5, 8, 13, 14, 20,‬‬

‫‪ v.8, 82; vi.90‬ستة \ سادس‬

‫;‪27, 35, 59, 61, 62, 64, 65, 69, 72, 80, 90‬‬

‫‪ i.27, 74; ii.53; v.32/33, 48/49,‬سجد \ مسجود‬

‫‪iii.13/14, 15/16, 20/21, 24/25, 25/26,‬‬

‫‪50/51; vi.27/28‬‬

‫‪26/27, 30/31, 43, 46, 49, 56, 57, 59, 78,‬‬

‫‪ iv.34/35‬سجن‬

‫‪86; iv.6/6b, 11, 12, 23/24, 24/25, 28/29,‬‬

‫‪ iii.90; v.13/14, 16/17; vi.62/63‬سحابة‬

‫‪30/31, 35/36, 40/42, 44/46, 48/50,‬‬

‫;‪ ii.39, 40, 41, 66; iii.85; iv.79/82‬سر \ أسرار‬

‫‪50/52, 52/55, 54/57, 56/60, 63/67,‬‬

‫;‪vi.27/28, 41/42, 64/65, 76/77a, 90‬‬

‫‪66/70, 69/*, 71/74, 75/77; vi.12/13, 14/15,‬‬

‫‪Suppl. 42‬‬

‫‪16/17, 17/18, 28/29, 31/32, 34/35, 37/38,‬‬

‫‪ iv.76/79‬سرع \ سر يع‬

‫‪40/41, 41/42, 42/43, 43/44, 44/45, 53/54,‬‬

‫‪ iii.28/29, 34/35; vi.19/20‬سقط‬

‫‪65, 73, 79, 80, 81, 83/83–84, 95; vi.2, 3, 4,‬‬

‫‪ vi.14, 81‬سكن \ ساكن \ مسكن‬

‫‪6, 23/24, 32/33, 33/34, 43/44, 47/48,‬‬

‫‪ vi.65/66‬سكين‬

‫‪50/51, 55/56, 59/60, 62/63, 64/65,‬‬

‫‪ iv.17, 44/46‬سلم‬

‫‪66/67, 70/71, 89; Suppl. 26, 33, 41, 44, 46‬‬

‫‪ Suppl. 43‬سلطان \ سلاطين‬ ‫‪ vi.86‬سليمان‬ ‫‪ i.20, 42, 44; ii.57, 69, 77,‬سماء \ سمائي \ سموات‬

‫;‪ i.39, 40; ii.25; iii.25/26‬زرع \ زروع \ مزدرع‬ ‫‪vi.59/60‬‬

‫‪ iv.75/78‬زفير‬

‫‪78; iii.5/6, 23/24; iv.17, 22/23, 29/30,‬‬

‫‪ iv.34/35; v.11/11–12, 38/39‬زل \ زلة‬

‫;‪30/31, 40/42, 44/46; v.2, 6, 21/22, 30/31‬‬

‫‪ i.82; ii.87; iii.29/30; v.33/34; vi.9, 18/19‬زمان‬

‫‪vi.22/23, 55/56, 62/63, 75/76; Suppl. 2,‬‬

‫‪ iii.34/35; iv.31/32,‬زاد \ ز يادة \ زائد \ أز يد‬

‫‪4, 25, 42, 43‬‬

‫‪33/34; v.52/53, 57, 61, 74, 77, 78; vi.24/25‬‬

‫‪ i.38; iv.55/58–59; Suppl. 18, 20‬سمع‬

‫‪ iii.44, 86; iv.24/25‬ز يت‬

‫‪ i.24‬سنبل \ سنبلة‬

‫‪ i.32‬ساذج‬

‫‪ v.8‬سنة \ سنين‬

‫‪ iv.6/6b; Suppl. 26‬ساعة‬

‫‪ iv.7; v.17/18‬سهل \ سهولة‬

‫‪ v.64; vi.87; Suppl. 43‬ساعد \ يساعد \ مساعد‬

‫‪ vi.52/53‬سهم‬

‫;‪ ii.14, 17; v.61, 62‬ساوي \ متساوي \ مساواة‬

‫‪ iv.89/92; v.16/17, 23/24‬سياسة‬

‫‪vi.77/77b, 79, 84; Suppl. 59‬‬

‫‪413‬‬

‫‪index of arabic terms‬‬

‫;‪ iii.45, 53; iv.29/30; v.14/15; vi.62/63‬شمس‬ ‫‪Suppl. 59‬‬

‫شهد \ يشهد \ شهود \ شهادة \ شواهد \ شهداء‬ ‫‪ii.59; iii.65; iv.27/28, 60/64‬‬

‫‪ i.53, 68, 84, 85; ii.48; iii.33/36,‬شهوة \ اشتهى‬ ‫‪60; iv.32/33, 72/75, 73/76; v.3, 27/28,‬‬ ‫‪39/40, 41/42, 85; vi.40/41, 52/53, 82, 83,‬‬ ‫‪84; Suppl. 14, 22, 38, 63, 65, 66, 88‬‬

‫;‪ i.10, 22, 53, 57, 68; ii.48, 52‬شيطان \ شياطين‬

‫;‪ i.60; ii.55, 59; iv.42/44, 80/83‬سيد \ سيادة‬ ‫;‪v.30/31; vi.6, 57/58, 63/64, 76/77a, 87‬‬ ‫‪Suppl. 64‬‬

‫‪ v.28/29; vi.6, 65/66‬سيف‬ ‫‪ ii.73‬سيناء‬ ‫‪ i.55, 63; ii.31; vi.37/38,‬شا]ء[ \ مشيـ]ئـ[ـة‬ ‫‪67/68; Suppl. 32‬‬

‫;‪ ii.22, 23‬شبه \ يشبه \ أشباه \ مشابه \ يتشبه‬ ‫;‪iv.27/28, 41/43, 67/71, 76/79; v.1, 18/19‬‬

‫;‪iii.4/5, 34/35, 41/42, 77, 79, 80, 89/90‬‬

‫‪vi.16/17, 35/36–37, 57/58, 72/73, 77/77b,‬‬

‫‪iv.13, 21/21–22, 33/34, 35/36, 48/50,‬‬

‫‪79; Suppl. 2, 4, 5, 14, 18, 19, 21, 23, 25, 48‬‬

‫–‪59/63, 60/64, 82/85, 85/88; v.9, 11/11‬‬

‫‪ v.66, 68‬شجرة \ أشجار‬

‫‪12, 18/19, 30/31, 47/48, 77, 81; vi.25/26,‬‬

‫‪ Suppl. 59‬شجع‬

‫‪36/37, 68/69, 75/76; Suppl. 14, 27‬‬

‫‪ iv.36/37‬شحم‬

‫‪ Suppl. 44‬صبغ \ انصبغ‬ ‫‪ iii.75; iv.15; vi.29/30‬صبيان‬ ‫‪ i.41; ii.8; iii.47; v.65, 85; vi.63/64‬صحة‬

‫;‪ ii.27; iv.70/73; v.59, 72, 74, 78‬شخص \ شخوص‬ ‫‪vi.54/55, 62/63‬‬

‫‪ i.21, 39, 40, 41, 51, 56,‬شر \ شرور \ شر ير \ أشرار‬

‫‪ ii.48; v.43/44, 72‬صدف \ يصادف‬

‫‪59, 66, 79, 90; ii.4, 7, 18, 26, 65; iii.54,‬‬

‫‪ iii.51; iv.71/74; v.77‬صعب \ أصعب \ صعو بة‬

‫‪60, 69, 76, 80; iv.13, 21/21–22, 33/34,‬‬

‫;‪ i.67‬صعد \ صاعد \ صعود \ أصعد \ تصاعد‬

‫‪36/37, 53/56, 59/63, 60/64; v.27/28,‬‬

‫‪iv.15, 17, 44/46, 80/83; v.11/11–12, 17/18,‬‬

‫‪28/29, 37/38, 44/45, 46/47, 47/48,‬‬

‫;‪62; vi.1, 19/20, 55/56, 60/61, 75/76‬‬

‫‪49/50, 87; vi.8, 25/26, 34/35, 35/36,‬‬

‫‪Suppl. 42‬‬

‫‪48/49, 52/53, 63/64, 83, 89; Suppl. 9, 10,‬‬

‫‪ iv.13, 14, 34/35, 59/63; v.17/18,‬صغير \ صغار‬ ‫‪22/23, 25/26‬‬

‫‪ i.91; vi.38/40‬صلب \ صلبوت \ صليب‬ ‫;‪ i.1, 21, 23, 78‬صلح \ يصلح \ صالح \ صلاح‬

‫‪14, 43, 65‬‬

‫‪ i.83; ii.44‬شرب‬ ‫‪ iii.5/6,‬شرق \ يشرق \ أشرق \ شرقي \ مشرق‬ ‫‪11/12, 61; v.14/15, 15/16; Suppl. 34‬‬

‫;‪ii.65; iii.60, 84; iv.12, 13, 50/52, 74/77‬‬

‫‪ iii.13/14‬شر يعة‬

‫;‪v.79; vi.20/21, 22/23, 37/38, 67/68‬‬

‫‪ iv.26/27; vi.3, 27/28, 70/71‬شعب \ سعوب‬

‫‪Suppl. 27, 31, 32‬‬

‫‪ v.45/46‬شر‬

‫‪ i.21; iv.76/79; Suppl. 4, 6,‬صلى \ يصلي \ صلاة‬ ‫‪21, 23, 25, 26, 29, 30, 33, 59‬‬

‫‪ vi.60/61‬صمو يل‬

‫‪ iv.70/73‬شكر‬ ‫;‪ i.26, 29, 31, 82; iv.67/71‬شكل \ أشكال‬ ‫‪v.18/19, 63; vi.3‬‬

‫‪414‬‬

‫‪index of arabic terms‬‬ ‫‪ i.3, 11, 19,‬طبع \ طبعة \ طبائع \ طبيعة \طبيعي‬ ‫‪32, 42, 46, 71, 74, 76, 88, 89, 90; ii.2, 3,‬‬

‫‪ v.37/38‬صنارة‬ ‫‪ i.3, 18; ii.46; iii.33/34,‬صنع \ صنعة \ صانع‬

‫‪4, 5, 13, 15, 18, 19, 20, 22, 23, 31, 34, 61,‬‬

‫;‪89/88–89; iv.7; 57/61; v.41/42; vi.73/74‬‬

‫‪80; iii.2/3, 8/9, 10/11, 13/14, 16/17, 17/18,‬‬

‫‪Suppl. 43‬‬

‫‪21/22, 22/23, 24/25, 26/27, 27/28, 29/30,‬‬

‫‪ iv.24/25; Suppl. 14‬صنم \ أصنام‬

‫‪31/32, 33/34, 34/35, 36/37, 45, 52, 53,‬‬

‫‪ v.6, 21/22, 87; vi.48/49; Suppl. 28‬صهيون‬

‫‪54, 58, 62, 63, 68, 69, 71, 75, 76, 81, 82,‬‬

‫‪ vi.65/66‬صوان‬

‫‪85, 87; iv.6, 10, 11, 19, 21/21–22, 22/23,‬‬

‫;‪ i.70, 77; ii.23, 38‬صورة \ صور \ مصور \ تصور‬

‫‪40/42, 45/47, 51/53–54, 58–62, 65/69,‬‬

‫‪iii.28/29, 31bis/33, 43, 72, 87/87a; iv.8,‬‬

‫‪80/803 89/92; v.1, 4, 7, 10, 13/14, 35/36,‬‬

‫‪9, 62/66, 67/71, 77/80, 82/85, 90/93; v.6,‬‬

‫‪39/40, 40/41, 46/47, 47/48, 51/52, 54/55,‬‬

‫‪32/33, 41/42, 42/43, 56, 57, 58, 59, 60,‬‬

‫‪57, 59, 63, 66, 75, 78, 79, 83/83–84, 87,‬‬

‫‪62, 63, 73, 80, 81; vi.28/29, 33/34, 34/35,‬‬

‫‪88, 89; vi.14, 16/17, 18/19, 19/20, 28/29,‬‬

‫‪44/45; Suppl. 14, 18, 45, 59‬‬

‫‪32/33, 34/35, 56/57, 67/68, 69/70, 72, 73,‬‬

‫;‪ i.13, 85‬ضبط \ ضابط \ مضبوط \ انضباط‬

‫‪74/75, 78, 79, 80, 84; Suppl. 5, 19, 21, 24,‬‬

‫;‪iv.39/41; v.30/31, 45/46; vi.20/21, 90‬‬

‫‪43, 60‬‬

‫‪Suppl. 43‬‬

‫‪ vi.20/21‬طبيب‬

‫‪ vi.35/36–37‬ضحك‬

‫‪ iv.47/49‬طرف \ أطراق \ طراف‬

‫‪ i.1, 2, 4, 10, 18, 41, 44, 72,‬ضد \ ضدية \ مضادد‬

‫‪ iv.46/48; Suppl. 10, 59‬طرد \ طارد‬

‫‪90; ii.59, 85; v.63; vi.70/71, 74/75‬‬

‫‪ i.28; ii.48, 79; v.43/44; Suppl. 8‬طر يق \ طرق‬

‫‪ iii.39/40; vi.85; Suppl. 64‬ضرب \ مضطرب‬

‫‪ iv.85/88; v.17/18‬طفئ \ انطفئ‬

‫;‪ ii.35; iv.86/89; v.46/47‬ضرع \ يتضرع \ تضرع‬

‫;‪ i.76; iii.58, 90; iv.13‬طفل \ أطفال \ طفولية‬ ‫‪vi.58/59‬‬

‫‪ iii.17/18; iv.52/55; v.4‬طقس‬ ‫‪ vi.51/52‬طمر \ مطمور‬ ‫‪ iii.17/‬طهر \ طاهر \ أطهار \ طهارة \ تطهيرات‬

‫‪Suppl. 31, 33‬‬

‫‪ Suppl. 59‬ضرورة‬ ‫;‪ ii.50; iv.42/44‬ضعف \ تضاعف \ متضاعف‬ ‫‪vi.2, 58/59‬‬

‫‪ iv.25/26‬ضم \ يضم‬

‫‪18, 18/19, 76; iv.83/86; iv.6, 28/29,‬‬

‫‪ ii.17‬ضمحل‬

‫‪44/46, 70/73, 83/86; 90/93; v.2, 5,‬‬

‫;‪ i.70; ii.46; iii.55, 90‬ضمر \ يضمر \ ضمير‬

‫;‪39/40, 42/43, 52/53, 53/54, 57, 82‬‬

‫;‪iv.48/50, 83/86; v.12/13; vi.55/56‬‬

‫‪vi.16/17, 22/23, 33/34, 34/35, 47/48,‬‬

‫‪Suppl. 8, 49‬‬

‫‪62/63, 66/67; Suppl. 6, 28, 38‬‬

‫‪ ii.72; v.42/43‬ضوء‬

‫‪ iii.83, 84, 87/87a, 88/87b, 89/88–89‬طو با‬

‫‪ iv.71/74‬ضيق \ تضيق‬

‫‪ ii.73; v.6, 21/22, 40/41, 87; vi.1; Suppl. 25‬طور‬

‫‪ iv.52/55‬طاؤوس‬

‫‪415‬‬

‫‪index of arabic terms‬‬

‫;‪ i.7, 8; ii.39, 40, 47; iv.19, 38/40‬استعداد‬

‫‪ ii.58, 59, 65‬طول‬

‫‪v.29/30; vi.10, 11, 12, 13, 90; Suppl. 30,‬‬

‫‪ iii.44, 86; Suppl. 59‬طيب \ مطيب‬

‫‪43, 49, 64‬‬

‫‪ iv.68/72‬طيقان‬

‫‪ iii.38/39, 40/41, 48, 54,‬عدل \ عادل \ عدالة‬ ‫‪69; vi.42/43, 46/47; Suppl. 15, 16, 39, 45,‬‬ ‫‪49, 50, 57‬‬

‫‪ iii.9/10, 27/28, 33/34, 48,‬عدم \ عادم \ معدوم‬ ‫‪51, 54, 63, 64, 89/88–89; iv.4/4–5, 17,‬‬

‫–‪ i.85; iv.10, 33/34, 55/58‬ظل \ ظلالة \ ظال‬ ‫‪59; v.14/15, 18/17, 38/39; Suppl. 59‬‬

‫‪ i.22, 59, 66, 72; ii.51,‬ظلم \ ظلام \ ظلمة \ ظالم‬ ‫‪68; iii.51, 85, 89/90; v.14/15, 23/24,‬‬ ‫‪42/43; vi.2; Suppl. 34, 43, 45, 59‬‬

‫;‪29/30, 33/34, 35/36 53/56, 71/74, 85/88‬‬

‫‪ ii.10; iv.53/56; Suppl. 47, 59‬ظن \ يظن‬

‫‪vi.34/35, 56/57, 57/58, 63/64, 68/69,‬‬

‫‪ i.22, 35,‬ظهر \ ظهور \ ظاهر \ مظهور \ أظهر‬

‫‪73/74, 89; Suppl. 2, 3, 49, 54, 55, 57, 58,‬‬

‫;‪80; ii.3, 22, 64, 69. 73; iii.11/12, 76, 78‬‬

‫‪59‬‬

‫‪iv.5/6a, 27/28, 28/29, 39/41, 40/42,‬‬

‫‪ vi.15/15–16; Suppl. 61‬عدو \ أعداء \ عدوانية‬

‫‪41/43, 44/46, 47/49, 61/65, 87/90; v.2, 5,‬‬

‫‪ vi.59/60‬عديم‬

‫‪12/13, 14/15, 42/43, 54/55, 75; vi.1, 16/17,‬‬

‫;‪ i.44, 56, 72; ii.77‬عذب \ عاذب \ عذاب‬

‫‪18/19, 23/24, 27/28, 32/33, 51/52, 57/58,‬‬

‫‪iii.18/19, 38/39, 52; Suppl. 8‬‬

‫‪63/64, 76/77a; Suppl. 4, 5, 25, 26, 28, 42,‬‬

‫‪ iv.14‬عر بون‬ ‫;‪ iv.36/37, 53/56‬عرض \ عارضة \ عوارض‬ ‫‪v.60; vi.51/52; Suppl. 23‬‬

‫‪ i.3,‬عرف \ عارف \ عراف \ معرفة \ معروف‬

‫‪58‬‬

‫‪ iv.48/50‬عادة‬ ‫‪ vi.59/60, 61/62‬عاقر \ عاقرة‬ ‫‪ i.11, 26, 67, 70, 78, 86; ii.2,‬عالم \ عالمين \ عوالم‬

‫‪10, 14, 19, 20, 23, 32, 33, 35, 49, 50, 52,‬‬

‫‪17, 25, 26, 58, 69, 73, 82, 88; iii.9/10,‬‬

‫‪54, 56, 59, 61, 62, 68, 69, 70, 71, 72, 73,‬‬

‫‪26/27, 36/37, 57, 66, 79, 82; iv.15, 24/25,‬‬

‫‪74, 75, 76, 78, 80, 81, 83, 84, 86, 87, 88,‬‬

‫‪31/32, 34/35, 35/36, 38/40, 39/41, 47/49,‬‬

‫‪89, 90; ii.2, 3, 4, 5, 6, 8, 9, 10, 14, 16, 17,‬‬

‫‪50/52, 74/77, 76/79; v.3, 12/13, 14/15,‬‬

‫‪18, 19, 20, 23, 30, 32, 33, 34, 37, 41, 42, 47,‬‬

‫‪41/42, 42/43, 50/51, 88; vi.2, 6, 22/23,‬‬

‫‪51, 52, 54, 55, 56, 57, 63, 65, 72, 73, 74,‬‬

‫‪49/50, 76/77a, 80, 88; Suppl. 1, 12, 15, 17,‬‬

‫‪79, 80, 81, 89; iii.1, 3/4, 5/6, 9/10, 11/12,‬‬

‫‪21, 24, 28, 37, 39, 40, 43, 51, 54‬‬

‫‪12/13, 13/14, 15/16, 21/22, 22/23, 24/25,‬‬

‫‪ v.9, 36/37; Suppl. 49, 64‬عبد \ عبيد \ تعبد‬

‫‪26/27, 29/30, 31bis/33, 33/34, 35/36,‬‬

‫‪ iii.84; v.11/11–12; vi.69/70‬عبر‬

‫‪36/37, 41/42, 43, 44, 48, 49, 50, 51, 52,‬‬

‫‪ ii.25, 26, 58; iii.66, 84; iv.31/32, 34/35,‬عتيد‬

‫‪54, 57, 59, 60, 61, 62, 63, 64, 65, 70, 73,‬‬

‫‪38/40, 39/41, 50/52; vi.22/23, 88‬‬

‫;‪74, 75, 81, 82, 83, 89/88–89; iv.5/6a‬‬

‫‪ v.29/30, 72‬عجب \ عجائب \ تعجب‬

‫‪6/6b, 10, 11, 12, 14, 17, 18, 21/21–22, 24/25,‬‬

‫عد \ يعد \ عدد \ أعداد \ أعد \ انعد \ استعد \‬

‫‪416‬‬

‫‪index of arabic terms‬‬ ‫‪16, 17, 18, 19, 20, 21, 23, 25, 26, 28, 29, 30,‬‬ ‫‪31, 32, 36, 37, 38, 39, 40, 43, 44‬‬

‫)‪ (cont.‬عرف \ عارف \ عراف \ معرفة \ معروف‬ ‫‪28/29, 29/30, 30/31, 35/36, 43/45, 44/46,‬‬

‫‪ iii.35/36, 76‬علة \ علل‬

‫‪47/49, 50/52, 52/55, 53/56, 54/57, 59/63,‬‬

‫‪ i.38, 44, 67; ii.2, 20, 23, 56, 65,‬علم \ تعليم‬

‫‪60/64, 61/65, 63/67, 66/70, 72/75, 75/78,‬‬

‫‪74; iii.56, 58, 59; iv.2, 4/4–5, 7, 10, 18,‬‬

‫;‪77/80, 81/84, 84/87, 87/90, 88/91, 90/93‬‬

‫‪46/48, 69/*; v.37/38, 38/39, 54/55; vi.1,‬‬

‫‪v.6, 14/15, 25/26, 28/29, 31/32, 34/35,‬‬

‫‪6, 59/60, 61/62, 65/66, 74/75; Suppl. 28,‬‬

‫‪38/39, 46/47, 51/52, 54/55, 56, 64, 65,‬‬

‫‪59, 64‬‬

‫‪66, 69, 74, 75, 86; vi.1, 3, 15/15–16, 16/17,‬‬

‫;‪ iii.50‬علو \ علا \ عالي \ أعلى \ العلي \ تعالى‬ ‫‪iv.17, 27/28, 31/32; Suppl. 4‬‬

‫;‪ ii.50; iii.86‬عمد \ معمدة \ يتعمد \ معمودية‬ ‫‪iv.27/28; Suppl. 51‬‬

‫‪22/23, 23/24, 25/26, 27/28, 28/29, 29/30,‬‬ ‫‪34/35, 36/367, 47/48, 50/51, 53/54,‬‬ ‫‪56/57, 60/61, 61/62, 63/64, 65/66, 67/68,‬‬ ‫;‪72/73, 73/74, 74/75, 76/77a, 79, 82, 89‬‬

‫‪ ii.58; v.37/38‬عمق \ عميق‬

‫‪Suppl. 1, 7, 18, 19, 20, 21, 35, 39, 40, 43,‬‬

‫‪ i.10, 11, 13,‬عمل \ يعمل \ أعمال \ عمال \ تعمل‬

‫‪49, 54, 55, 56, 57, 58, 59, 64, 65‬‬

‫‪14, 18, 54, 64, 66, 67, 71; ii.6, 14, 32, 46,‬‬

‫‪ iii.21/22, 71‬عر يان \ عاري‬

‫‪65, 74, 82; iii.16/17, 20/21, 28/29, 34/35,‬‬

‫‪ iii.61; v.36/37‬عسكر‬

‫‪38/39, 47, 48, 76; iv.40/42, 50/52, 54/57,‬‬

‫‪ iii.35/36; Suppl. 3‬عفة‬

‫;‪55/58–59, 56/60, 57/61, 63/67, 89/92‬‬

‫‪ i.3,‬عقل \ عقول \ معقول \ معقولة \ معقولات‬

‫‪v.5, 8, 9, 15/16, 17/18, 29/30, 31/32, 35/36,‬‬

‫‪33, 34, 77, 81, 84, 85; ii.13, 15. 27, 28, 29,‬‬

‫‪38/39, 64; vi.1, 6, 15/15–16, 24/25, 31/32,‬‬

‫‪34, 35, 36, 45, 47, 48, 52, 56, 62, 64, 74,‬‬

‫‪33/34, 34/35, 45/46, 48/49; Suppl. 11, 16,‬‬

‫‪83; iii.5/6, 6/7, 8/9, 10/11, 12/13, 15/16,‬‬

‫‪17, 21, 35, 39, 43, 49, 55, 57, 59, 65‬‬

‫‪19/20, 21/22, 27/28, 28/29, 30/31, 31/32,‬‬

‫‪ iv.48/50; v.27/28; Suppl. 27‬عمى \ يعمي‬

‫‪33/34, 35/36, 43, 45, 46, 50, 53, 55, 56,‬‬

‫‪ i.27; ii.30; vi.42/43, 58/59, 74/75‬عناية‬

‫;‪57, 62, 63, 64, 70, 71, 72, 78, 89/88–89‬‬

‫‪ i.29, 30, 67; ii.11; iii.23/24,‬عنصر \ عناصر‬

‫‪iv.2, 4/4–5, 18, 36/37, 40/42, 48/50,‬‬

‫‪31/32, 31bis/33; iv.47/49; vi.26/27, 71/72‬‬

‫;‪ iii.7/8, 14/15, 15/16‬عوز \ معوز \ معتاز‬ ‫‪iv.71/74, 80/83‬‬

‫‪ i.16; iii.41/42; v.36/37; vi.62/63,‬عوق \ تعوق‬ ‫‪82; Suppl. 49‬‬

‫‪ ii.11; vi.17/18, 74/75; Suppl. 2, 13,‬عون \ معونة‬ ‫‪31, 43, 59‬‬

‫;‪ ii.7, 28; iii.59‬عين \ معين \ عاين \ يعاين \ معاين‬

‫‪50/52, 62/66, 67/71, 68/72, 73/76, 77/80,‬‬ ‫‪79/82, 83/86; v.5, 12/13, 14/15, 15/16,‬‬ ‫‪17/18, 25/26, 29/30, 30/31, 40/41, 42/43,‬‬ ‫‪43/44, 45/46, 52/53, 53/54, 58, 59, 65,‬‬ ‫‪69, 72, 74, 76, 78, 80, 81, 88, 89; vi.22/23,‬‬ ‫‪47/48, 53/54, 54/55, 59/60, 62/63,‬‬ ‫‪65/66, 66/67, 69/70, 70/71, 72/73, 82,‬‬ ‫‪86, 90; Suppl. 2, 4, 6, 8, 10, 11, 13, 14, 15,‬‬

‫‪417‬‬

‫‪index of arabic terms‬‬

‫‪11/12, 19/20, 22/23, 23/24, 36/37, 37/38,‬‬

‫‪iv.86/89; v.57, 59, 74, 78; vi.25/26,‬‬

‫‪38/39, 48, 80, 82; iv.1, 7, 31/32, 41/43,‬‬

‫‪62/63, 87, 89; Suppl. 18, 27, 49, 64‬‬

‫‪54/57, 74/77, 81/84; v.2, 28/29, 33/34,‬‬

‫‪ i.25, 66; iii.61‬غرب \ يغرب \ غر باء \ مغرب‬

‫‪41/42, 58, 64, 69, 71, 83/83–84; vi.3,‬‬

‫;‪ ii.70; iii.19/20, 31bis/33, 68, 87/87a‬غرض‬

‫‪32/33, 53/54, 73/74; Suppl. 19, 21, 43, 59,‬‬

‫;‪iv.21/21–22, 22/23, 24/25, 47/49, 81/83‬‬

‫‪65‬‬

‫‪v.23/24, 66; vi.90‬‬

‫;‪ i.8, 83; ii.26, 27, 46‬فرق \ افترق \ افتراق‬

‫‪ i.68; ii.75; iii.34/35,‬غضب \ غضوب \ غضبية‬

‫‪iii.36/37, 48, 69; iv.64/68; v.28/29,‬‬

‫;‪35/36, 60, 87, 89/90; iv.38/40, 48/50‬‬

‫‪33/34, 56, 71; vi.83‬‬

‫;‪v.27/28, 44/45; vi.62/63, 82, 83, 84‬‬

‫;‪ i.29, 33; ii.33, 46, 47; iv.21/21–22‬فسد \ فساد‬ ‫‪vi.46/47, 48/49; Suppl. 9, 29, 38‬‬

‫‪ iv.61/65; vi.90‬فسر \ تفسير‬

‫‪Suppl. 9, 38, 61, 63, 66‬‬

‫‪ i.18, 60; vi.38/40; Suppl.‬غفر \ غفران \ مغفرة‬ ‫‪51‬‬

‫‪ iii.9/10; v.10/11–12‬فشل \ فشال \ فشلاء‬

‫‪ i.76; v.38/39; Suppl. 59, 62, 65‬غلب \ غلبة‬

‫‪ vi.1‬فصح \ فصيح‬

‫‪ ii.62‬غلط‬

‫‪ ii.26‬فصل \ مفصل‬

‫‪ ii.62, 77; iv.36/37, 47/49‬غلظ‬

‫‪ i.17,‬فضل \ فاضل \ أفضل \ تفضل \ تفاضل‬

‫‪ i.27, 43,‬غير \ تغيير \ غيار \ غيرة \ غيرات \ تغير‬

‫;‪47, 68, 87; ii.10; iii.9/10, 10/11, 49, 54‬‬

‫‪44, 45, 64, 84, 85; ii.11, 17, 23, 33, 37, 41,‬‬

‫‪iv.56/60; v.4, 43/44; vi.50/51; Suppl. 9,‬‬

‫‪47, 55, 57, 63, 64, 67, 71, 73, 83, 85, 86,‬‬

‫‪43, 63‬‬

‫‪87; iii.10/11, 20/21, 25/26, 39/40, 48,‬‬

‫‪ i.17, 28, 39, 40, 41, 51, 59, 86; ii.4, 7,‬فضيلة‬

‫‪51, 55, 64, 76, 81; iv.6/6b, 33/34, 62/66,‬‬

‫;‪18, 26, 59, 85; iii.7/8, 17/18, 49, 62, 77‬‬

‫‪70/73, 73/76, 79/82, 81/83, 83/86, 84/87,‬‬

‫‪iv.21/21–22, 44/46, 55/58–59; v.10,‬‬

‫‪86/89, 88/91, 90/93; v.7, 18/19, 19/20,‬‬

‫‪42/43, 47/48; vi.21/22, 85, 89‬‬

‫‪21/22, 31/32, 34/35, 38/39, 50/51, 52/53,‬‬

‫‪ iv.28/29‬فطير‬

‫‪57, 79; vi.5, 16/17, 21/22, 34/35, 40/41,‬‬

‫;‪ i.33, 35; ii.8; iii.19/20, 59‬فقر \ فقراء \ مفتقر‬

‫‪46/47, 57/58, 58/59, 72/73, 73/76; Suppl.‬‬

‫‪v.52/53; Suppl. 2‬‬

‫‪ iv.32/33, 83/86; vi.52/53; Suppl. 14,‬فكر \ فكرة‬ ‫‪49‬‬

‫‪1, 2, 10, 17, 19, 21, 38, 55, 59‬‬

‫‪ iii.83; v.32/33‬فحص \ فاحص‬ ‫‪ i.28, 30; iii.19/20,‬فرد \ افترد \ مفرد \ تفرد‬

‫‪ iii.34/35, 38/39; v.8, 64‬فلح \ فلاحة‬

‫‪23/24; v.71‬‬

‫‪ v.30/31, 36/37, 67‬فلسطاني \ فلسطيني‬

‫‪ v.1; vi.8‬فردوس‬

‫‪ i.10, 19, 20, 23, 31, 32, 62, 65, 70,‬فهم \ أفهام‬

‫فرز \ افراز \ افرازات \مفروز \ يفترز \ مفترز‬

‫;‪71, 74, 88; ii.1, 30, 35, 38, 39, 45, 74‬‬

‫‪i.33; ii.2, 4, 21, 26, 27, 31, 32, 36, 43, 45,‬‬

‫‪iii.10/11, 21/22, 48; iv.40/42, 54/57,‬‬

‫‪46, 66, 69, 76, 80, 82, 83; iii.7/8, 9/10,‬‬

‫‪418‬‬

‫‪index of arabic terms‬‬ ‫‪iv.10, 18, 22/23, 24/25, 35/36, 43/45,‬‬

‫;‪ (cont.) 62/66, 67/71, 81/84‬فهم \ أفهام‬

‫‪46/48, 52/55, 74/77, 77/80, 87/90,‬‬

‫‪v.54/55, 71, 74, 89; Suppl. 17, 18, 19, 21,‬‬

‫‪89/92; v.6, 7, 18/19, 50/51, 52/53, 55/*,‬‬

‫‪23, 26‬‬

‫–‪56, 57, 59, 60, 61, 62, 68, 78, 80, 83/83‬‬ ‫‪84; vi.2, 3, 55/56, 57/58, 60/61, 76/77a,‬‬ ‫‪85, 87; Suppl. 4, 19, 26, 30, 36, 41, 44‬‬

‫;‪ i.62, 85; iv.62/66‬فوض \ فاوض \ مفاوض‬ ‫‪vi.25/26; Suppl. 31‬‬

‫‪ iii.9/10, 68; vi.4‬فيض \ يفيض \ مفيض‬

‫‪ i.50; ii.3,‬قدم \ قديم \ أقدم \ أتقدم \ متقدم‬

‫‪ i.4,‬قبل \ يقبل \ قبول \ مقبول \ قابل \ مقابل‬

‫‪9, 19, 20, 72, 86; iii.7/8, 21/22, 47, 55,‬‬

‫‪24, 32, 38, 39, 41, 49, 54, 60, 61, 66, 84,‬‬

‫‪79; iv.2, 35/36; v.6, 10; vi.2, 5, 9, 25/26,‬‬

‫;‪85; ii.15, 24, 27, 30, 35, 38, 47, 62, 80, 85‬‬

‫‪30/31, 43/44, 66/67, 76/77a, 85; Suppl.‬‬

‫‪iii.2/3, 11/12, 12/13, 13/14, 31bis/33, 54,‬‬

‫‪22, 33, 59‬‬

‫‪59, 70, 72, 75, 83; iv.16, 20, 25/26, 33/34,‬‬

‫‪ i.42, 68; ii.9, 10, 11; iii.43,‬قرب \ قر يب \ تقر بة‬

‫;‪38/39, 41/42, 46/48, 49/51, 58/62, 76/79‬‬

‫‪47, 62, 79; iv.21/21–22, 46/48, 73/76; v.6,‬‬

‫–‪v.41/42, 50/51, 60, 65, 77, 85; vi.15/15‬‬

‫‪52/53; vi.25/26, 74/75; Suppl. 6, 44‬‬

‫‪16, 20/21, 24/25, 28/29, 72/73, 73/74,‬‬

‫‪ ii.26; v.64; vi.59/60, 62/63‬قصد \ مقصد‬

‫‪76/77a; Suppl. 17, 18, 19, 20, 43, 56, 59,‬‬

‫;‪ i.58; iii.38/39; iv.32/33, 60/64‬قضى \ قضية‬

‫‪64‬‬

‫‪vi.38/40, 51/52‬‬

‫‪ i.85; v.28/29; Suppl. 30‬قطع \ مقطوع \ انقطع‬

‫‪ ii.82, 88; iii.7/8; v.8‬قات \ يقوت \ قوت‬ ‫قام \ يقوم \ قائم \ قوم \ قامة \ تقو يم \ اتقام \ انقام‬

‫‪ ii.46; vi.51/52, 83, 86; Suppl. 20‬قلب‬

‫;‪i.10, 14, 34, 91; ii.11, 18, 25, 78, 79‬‬

‫‪ iii.53‬قمر‬

‫‪iii.17/18, 31/32, 31bis/33, 36/37, 38/39,‬‬

‫‪ i.3; ii.17, 48; v.12/13; Suppl.‬قنوم \ أقنوم \ أقانيم‬

‫;‪55, 77, 90; iv.15, 23/24, 28/29, 83/86‬‬

‫‪5‬‬

‫‪ i.24, 25, 30, 36, 39, 42,‬قوة \ قوته \ قوتها \ قوات‬ ‫‪45, 46, 47, 48, 61, 78, 85, 91; ii.1, 9, 15, 29,‬‬ ‫‪32, 34, 49, 77, 88; iii.5/6, 14/15, 16/17,‬‬

‫‪v.42/43, 50/51, 67, 76; vi.17/18, 24/25,‬‬ ‫‪88; Suppl. 3, 15, 19, 54, 59; see also‬‬ ‫استقام \ استقامة ‪under‬‬

‫;‪ i.65, 80; iii.41/42‬قتل \ قتال \ مقتول‬

‫;‪29/30; iv.11, 24/25, 46/47, 70/73, 85/88‬‬

‫‪iv.33/34, 83/86; v.36/37; Suppl. 8, 31,‬‬

‫‪v.18/19, 36/37, 59, 76, 77, 78; vi.17/18,‬‬

‫‪59, 62‬‬

‫‪24/25, 26/27, 34/35, 50/51, 71/72; Suppl.‬‬ ‫‪5, 9, 38, 44, 59‬‬

‫‪ i.18, 23, 42, 52, 54,‬قدس \ مقدس \ قديس‬ ‫;‪62, 65, 67, 68, 70, 71, 73, 74, 75, 77, 88‬‬

‫‪ vi.77/77a, 79‬قياس‬

‫‪ii.3, 4, 5, 16, 29, 30, 34, 35, 38, 42, 44,‬‬

‫‪ iii.78; v.19/20, 22/23, 25/26; vi.7,‬قيام \ قيامة‬

‫‪47, 48, 61, 62. 63, 69, 80; iii.6/7, 11/12,‬‬

‫‪57/58; Suppl. 44‬‬

‫كيتار ‪ i.67; iii.10/11; see also under‬قيتار‬

‫‪13/14, 15/16, 28/29, 30/31, 31bis/33, 33/34,‬‬ ‫;‪41/42, 61, 62, 66, 70, 72, 73, 75, 78, 86‬‬

‫‪419‬‬

‫‪index of arabic terms‬‬ ‫قيتار ‪ iv.62/66; see also under‬كيتار‬

‫‪ i.10; iv.40/42; vi.14, 34/35, 78; Suppl.‬لاهوت‬ ‫‪43‬‬

‫;‪ iii.8/9, 25/26, 40/41‬لبس \ لباس \ لابس‬ ‫‪iv.23/24, 67/71, 69/*; vi.47/48; Suppl.‬‬ ‫‪25, 28, 65‬‬

‫‪ i.20, 23, 54, 61, 73, 74; v.12/13,‬كائن \ كائنات‬ ‫;‪30/31, 35/36, 43/44, 50/51, 51/52, 62, 89‬‬ ‫‪vi.1, 4, 17/18; Suppl. 27‬‬

‫‪ iii.9/10, 18/19‬كآبة‬ ‫‪ ii.13; iii.38/39,‬كاف \ كافية \ يتكافى \ مكافاة‬ ‫‪48, 89/88–89; vi.56/57‬‬

‫‪ iv.82/85‬لجأ \ ملجأ‬

‫‪ iv.49/51, 72/75, 79/82‬كاهن \ كهنة \ كهنوت‬

‫‪ iv.35/36, 54/57; vi.3‬لسان \ ألسن \ ألسنة‬

‫‪ iv.32/33‬كبد‬

‫‪ i.22; ii.68, 72; Suppl. 47‬لطيف \ ألطف‬

‫;‪ i.20, 23, 72‬كتب \ كاتب \ كتاب \ مكتوب‬

‫;‪ i.29; ii.18, 83; iii.29/30; iv.84/87‬لون \ ألوان‬ ‫‪v.17/18, 18/19‬‬

‫‪ v.89‬لوم \ ملامة‬

‫‪ii.64; iii.89/88–89; iv.1, 10, 34/35,‬‬ ‫‪43/45; v.89; vi.1, 35/36–37, 73/74; Suppl.‬‬ ‫‪44, 45, 46‬‬

‫‪ iii.44, 86; v.32/33, 66, 68‬ماء \ مآ‬

‫‪ vi.51/52‬كتم \ مكتوم‬

‫‪ iv.42/44; vi.90‬مائة \ مئات‬

‫‪ iv.24/25, 53/56‬كذب \ كاذب‬

‫‪ ii.60‬مائدة‬

‫‪ vi.35/36–37‬كراكي‬

‫‪ i.41,‬مات \ يموت \ موت \ أموات \ موتا \ ميتوتة‬

‫;‪ ii.90; iii.5/6‬كشف \ مكاشفة \ انكشف‬

‫;‪64, 82; ii.7, 84, 85; iii.29/30, 33/34, 78‬‬ ‫‪iv.23/24, 65/69, 72/75; v.20/21; vi.41/42,‬‬ ‫‪60, 61, 88; Suppl. 24, 43, 44, 59, 60‬‬

‫‪vi.76/77a; Suppl. 42‬‬

‫;‪ i.10, 20, 32‬كلم \ كلمة \ كلام \ كلمات \ تكلم‬ ‫‪ii.35, 36, 45; v.16/17, 23/24, 24/25, 40/41,‬‬

‫‪ iii.39/40‬مادة‬

‫‪48/49, 54/55, 89; vi.15/15–16, 18/19,‬‬

‫‪ vi.90‬ماسك‬

‫‪22/23, 34/35, 35/36–37, 44/45, 46/47,‬‬

‫‪ v.85‬متوحد‬

‫;‪53/54, 60/61, 69/70, 71/72, 85, 86, 90‬‬

‫‪ ii.83; vi.71/72‬مجاز‬

‫‪Suppl. 1, 10, 18, 20, 28, 43‬‬

‫‪ ii.14; iii.38/39, 48, 89/88–89‬مجازاة‬

‫‪ i.28; ii.29, 78; iv.49/51, 85/88; v.42/43‬كلية‬

‫;‪ i.28, 81; ii.14; iii.37/38, 38/39, 45, 66‬مجد‬

‫;‪ i.24, 47, 75, 76, 77, 85, 91‬كمل \ كمال \ تكميل‬

‫‪v.85; vi.57/58‬‬

‫‪ii.13, 14, 19, 33, 65, 75; iii.15/16, 24/25,‬‬

‫‪ v.85‬مدح \ مديح \ مديحة‬

‫‪43, 44, 47, 50, 56, 61, 77; iv.13, 25/26,‬‬

‫‪ i.31; v.6, 29/30, 73, 76; vi.24/25‬مدينة \ مدن‬

‫‪74/77; v.80, 83/83–84; vi.13, 14, 22/23,‬‬

‫–‪ ii.57, 58; iv.21/21‬ذبح \ ذبيحة \ مذبح \ مذابح‬

‫‪33/34, 37/38, 43/44, 75/76; Suppl. 2, 44,‬‬

‫‪22, 46/48, 88/91; v.53/54‬‬

‫‪59‬‬

‫‪ ii.1; iv.55/58–59; v.63, 73‬مرآة \ مراء‬

‫‪ ii.26; vi.47/48‬كور‬

‫;‪ i.41; ii.8, 10; iii.29/30, 47‬مرض \ مر يض‬

‫;‪ iii.37/38, 63, 85; iv.31/32‬كوكب \ كواكب‬

‫‪iv.76/79; vi.63/64; Suppl. 9‬‬

‫‪Suppl. 19‬‬

‫‪420‬‬

‫‪index of arabic terms‬‬ ‫‪ v.30/31‬مسك \ ممسوك‬

‫;‪ ii.18, 22, 29, 39, 83‬مزج \ أمزجة \ مزاج‬

‫‪ vi.56/57‬منبر‬

‫‪iii.23/24; iv.84/87; v.18/19, 32/33, 55/*,‬‬

‫‪ i.49; vi.59/60; Suppl. 2‬منع \ امتناع‬

‫‪61; vi.3, 77/77b; Suppl. 18‬‬

‫‪ v.17/18‬موج \ أمواج‬

‫‪ i.11, 82; ii.25, 26, 58, 73; iii.9/10, 59, 66,‬مزمع‬

‫‪ (razor) vi.6‬موسى‬

‫‪84; iv.30/31, 31/32, 34/35, 38/40, 39/41,‬‬

‫‪ (Moses) ii.69; vi.60/61‬موسى‬

‫‪50/52; v.3, 7; vi.22/23, 23/24, 24/25, 61,‬‬

‫;‪ iii.14/15‬ميل \ يميل \ مائل \ ميال \ ميلان‬

‫‪88; Suppl. 51‬‬

‫‪iv.49/51; v.42/43‬‬

‫‪ ii.25‬مستقبل‬

‫‪ ii.28‬ناحية \ نواحي‬

‫‪ iv.18, 21/21–22‬مسح \ مسحة‬

‫‪ i.30; ii.29, 51; iii.18/19, 39/40‬نار‬

‫‪ i.77; ii.12, 22, 59, 60, 90; iii.1/1–2, 2/3,‬مسيح‬

‫;‪ iv.15, 73/76; v.70‬نافق \ منافق \ منافقة‬

‫‪3/4, 11/12, 26/27, 44, 56, 58, 73; iv.2, 3,‬‬

‫‪vi.75/76‬‬

‫‪4/4–5, 8, 18, 25/26, 41/43, 43/45, 58/61,‬‬

‫‪ Suppl. 10, 50‬ناموس‬

‫‪78/81, 89/92, 90/93; v.1, 6, 48/49; vi.4,‬‬

‫‪ v.66, 71; vi.52/53‬نبع \ ينبوع‬

‫‪7, 14, 15/15–16, 16/17, 18/19, 32/33, 37/38,‬‬

‫‪ iv.11; vi.43/44‬نبي \ أنبياء \ نبوة‬

‫‪38/40, 39, 41/42, 45/46, 55/56, 56/57,‬‬

‫‪ iv.76/79‬نجار‬

‫‪65/66, 78; Suppl. 1, 5, 11, 24, 44, 46, 59,‬‬

‫‪ ii.68; iii.76, 89; iv.62/66,‬نجس \ نجاسة‬

‫‪64‬‬

‫‪72/75; v.9, 19/20‬‬

‫‪ iv.34/35‬نزرة‬ ‫‪ iv.17, 80/83; v.62; vi.55/56‬نزل \ نزول‬

‫‪ vi.16/17‬مسيحون \ مسيحين‬ ‫;‪ i.55, 63, 78; ii.31; vi.37/38, 67/68‬مشيئة‬ ‫‪Suppl. 32‬‬

‫‪ v.44/45‬نسك \ نساك \ متنسك‬

‫‪ i.83; iv.64/68; v.87‬مصر \ مصري‬

‫‪ iv.37/38–39; Suppl. 46‬نسمة‬

‫‪ ii.34‬مغنيطيس‬

‫‪ Suppl. 59‬نسي \ ينسى \ نسيان‬

‫‪ i.42, 43, 62; ii.37; iii.29/30; v.39/40,‬مكان‬

‫‪ iii.9/10, 41/42; iv.7‬نشط \ نشيط \ نشطاء‬ ‫‪ iii.77; iv.1; v.68‬نصب \ نصبة \ منصوب‬ ‫‪ i.13, 25, 37, 42, 54, 59, 63,‬نطق \ نطقية \ ناطق‬ ‫‪64, 77, 82, 84, 86, 89, 90; ii.2, 4, 5, 13,‬‬

‫‪69; Suppl. 26, 28, 34‬‬

‫‪ i.43, 54; ii.2, 86; iii.5/6, 11/12,‬ملئ \ مملوء \ممتلئ‬ ‫‪82; iv.7, 73/76, 76/79; v.49/50, 83/83–84‬‬

‫‪ i.23, 68; iii.4/5, 47, 66, 77,‬ملاك \ ملائكة‬

‫‪15, 17, 18, 19, 20, 22, 23, 33, 55, 66, 74,‬‬

‫‪79; iv.13, 38/40, 60/64, 74/77; v.4, 6, 7,‬‬

‫‪75, 76, 82, 88; iii.2/3, 7/8, 9/10, 13/14,‬‬

‫‪9, 11/11–12, 47/48; vi.24/25, 35/36–37,‬‬

‫‪22/23, 23/24, 24/25, 25/26, 34/35, 36/37,‬‬

‫‪68/69, 85, 87, 89‬‬

‫‪38/39, 40/41, 45, 48, 52, 53, 56, 58,‬‬

‫;‪ i.11, 44, 60; ii.77‬ملك \ مملـكة \ ملـكوت‬

‫‪60, 63, 69, 75, 76; iv.1, 9, 11, 18, 28/29,‬‬

‫;‪iv.22/23, 30/31, 40/42, 65/69, 79/82‬‬

‫‪34/36, 39/41, 45/47, 56/60, 58/62,‬‬

‫‪v.30/31; vi.22/23; Suppl. 5, 50‬‬

421

index of arabic terms 65/69, 89/92; v.1, 4, 7, 10, 13/14, 34/35,

‫ نهار‬iii.61; iv.26/27, 48/50; Suppl. 35

35/36, 39/40, 43/44, 46/47, 66, 73, 76,

‫ نهر \ أنهر \ أنهار‬v.71

79, 81; vi.19/20, 21/22, 28/29, 32/33,

‫ نور \ أنار \ ينير \ نير‬i.11, 35, 59, 72, 74; ii.29, 70,

50/51

‫ نظر \ نظرة \ منظر \ منظور‬i.9, 14, 29, 32; ii.28, 33, 35, 36, 62, 83, 90; iii.6/7, 30/31, 31/32, 59; iv.55/58–59, 62/66, 68/72, 77/80, 82/85, 86/89, 90/93; v.3, 12/13,

90; iii.5/6, 10/11, 45, 53, 59, 63, 84, 85; iv.24/25; v.3, 15/16, 42/43; Suppl. 2, 4, 21, 26, 28, 30, 59

‫ نوع \ أنواع‬i.36, 58, 85; ii.70; iii.19/20, 29/30, 82; iv.57/61; v.18/19; vi.90; Suppl. 59

14/15, 26/27, 27/28, 29/30, 43/44, 51/52,

‫ هبط \ هبوط‬iv.17; v.33/34, 78; iii.60

52/53, 54/55, 57, 59, 60, 62, 72, 89;

‫ هيكل \ هياكل‬iv.24/25; v.83/83–84; Suppl.

vi.55/56, 62/63, 66/67, 68/69; Suppl. 26, 43, 46, 59, 63

‫ نعم \ نعمة \ منعم \ تنعم‬ii.35; iii.5/6, 57, 83,

36

‫ هيولي \ هيولاني‬i.29, 36, 46; ii.32, 63; iii.39/40; iv.81/84; v.60; vi.72/73

89/88–89; iv.8, 60/64, 89/92; v.12/13,

‫ وجب \ واجب‬i.70; ii.75; v.33/34

43/44, 78, 80; vi.8; Suppl. 25

‫ وجع \ أوجاع‬i.25; v.85; Suppl. 22

‫ نفس‬i.21, 25, 37, 41, 47, 48, 59, 70, 78, 81, 86; ii.6, 7, 8, 9, 15, 16, 29, 32, 56, 60, 80; iii.14/15, 16/17, 18/19, 28/29, 47, 58, 60,

‫ وجه \ وجوه‬i.49, 66; ii.86; iv.29/30, 55/58– 59; Suppl. 43, 44, 46

‫ وحد \ واحد‬i.3, 6, 7, 12, 14, 19, 20, 33,

61, 65, 72; iv.21/21–22, 28/29, 32/33,

36, 58, 83, 90; ii.3, 12, 24, 28, 31, 37,

33/34, 45/47, 55/58–59, 56/60, 60/64,

41, 43, 45, 47, 53, 56, 57, 70, 78, 89;

62/66, 67/71, 70/73, 75/78, 82/85, 85/88,

iii.1/1–2, 2/3, 3/4, 36/37, 29/30, 37/38,

90/93; v.5, 11/11–12, 22/23, 28/29, 31/32,

38/39, 48, 70, 81; iv.19, 22/23, 35/36,

34/35, 37/38, 39/40, 41/42, 43/44, 45/46,

43/45, 65/69, 71/74, 78/81, 85/88,

63, 65, 76, 81, 85; vi.21/22, 40/41, 42/43,

88/91; v.48/49, 50/51, 59, 62, 71,

45/46, 50/51, 51/52, 52/53, 54/55, 57/58,

83/83–84; vi.2, 13, 58/59; Suppl. 7,

60/61, 61/62, 78, 89; Suppl. 2, 3, 9, 24,

19, 43, 46, 48, 56, 62; see also under

26, 27, 28, 38, 41, 42, 44; op 51, 59, 61, 63,

‫متوحد‬

64, 65, 66

‫ نقص \ ينقص \ ناقص \ أنقص‬i.87; iii.15/16; iv.59/63; v.61, 77; vi.59/60

‫ نقي \ نقاوة‬ii.34, 76, 79; v.52/53, 53/54, 57;

‫ وحدانية \ وحدية \ توحيد \ اتحاد‬i.49, 54, 71; ii.3, 5, 53; iii.1/1–2, 3/4; 13/14, 28/29, 44, 73; iv.8, 18, 21/21–22, 51/53–54; v.80, 83/83–84; Suppl. 5

vi.21/22, 22/23, 33/34; Suppl. 3, 4, 23, 25,

‫ وحش \ وحوش‬i.53; iv.48/49

29, 30

‫ ودع \ وديع \ ودعاء‬v.13/14

‫‪422‬‬

‫‪index of arabic terms‬‬ ‫‪ iii.69; v.2‬وعظ \ موعوظ‬ ‫;‪ i.40; ii.27, 84; iii.4/5, 89/90; iv.60/64‬وقت‬ ‫‪v.36/37; vi.18/19, 43/44; Suppl. 4, 6, 23,‬‬ ‫‪25, 26, 31‬‬

‫ورث \ يرث \ ترث \ يورث \ وارث \ ميراث‬ ‫‪i.18; ii.7, 14, 74, 77; iii.73; iv.3, 4/4–5, 8,‬‬ ‫‪9, 78/81; v.36/38; vi.22/23, 46/47‬‬

‫‪ iii.57‬ورق \ أوراق‬

‫‪ i.36; iv.34/35; v.11/11–12; vi.9‬وقع \ يقع‬

‫‪ v.63‬وسخ‬

‫‪ v.33/34‬وكل \ وكيل‬

‫وسط \ وسيط \ وساطة \ أوساط \ متوسط \‬

‫ولد \ يلد \ أولد \ يولد \ اتلد \ يتلد \ والد \ ولادة \‬

‫‪ i.5, 8, 9, 32, 46, 48,‬مولود \ ميلاد \ أولاد‬

‫‪ i.5, 7, 8, 9, 12, 41, 68; ii.26, 62,‬وسطانية‬ ‫‪77; iii.18/19, 25/26, 41/42, 58, 76; iv.13,‬‬

‫‪49; ii.50, 81; iii.60, 77, 89/88–89; iv.13,‬‬

‫‪21/21–22, 29/30, 79/82, 89/92; v.10,‬‬

‫‪16, 20; v.88; vi.28/29, 30/31, 39; Suppl.‬‬

‫‪46/47, 57; vi.1, 33/34; Suppl. 59‬‬

‫‪59, 63, 65‬‬

‫‪ iv.35/36, 40/42; vi.3,‬وهب \ موهبة \ مواهب‬ ‫‪50/51, 77‬‬

‫‪ ii.22, 90; iv.43/45; v.36/37; vi.7, 46/47,‬يسوع‬ ‫‪65/66; Suppl. 52, 59‬‬

‫‪ v.12/13‬وسع \ متسع‬ ‫‪ i.10, 67; ii.9, 75; iv.61/65, 66/70,‬وصية \ وصايا‬ ‫‪74/77, 89/92; v.5, 35/36, 38/39; vi.1, 6,‬‬ ‫‪33/34, 34/35, 45/46; Suppl. 14, 21, 43‬‬

‫;‪ i.54‬وصل \ يصل \ وصول \ أوصل \ يوصل‬

‫‪ vi.46/47‬يشوع‬

‫‪ii.16; iii.57, 89/88–89; iv.15, 44/46; v.3,‬‬

‫‪ ii.12, 89‬يمين‬

‫‪40/41; vi.1, 2, 41/42, 44/45; Suppl. 59, 65‬‬

‫‪ vi.6, 48/49‬يهودي \ يهودية‬

‫;‪ i.61, 72‬وضع \ موضع \ موضوع \ موضوعة‬

‫‪ i.31; vi.48/49‬يهوذا‬

‫;‪ii.43; iii.38/39, 84; iv.7; v.40/41, 53/54‬‬

‫;‪ i.60, 91; ii.38, 79; iii.25/26, 52, 74‬يوم \ أيام‬

‫‪vi.15/15–16, 44/45, 90; Suppl. 21, 25, 28,‬‬

‫;‪iv.25/26, 26/27; v.82; vi.7, 18/19, 57/58‬‬ ‫‪Suppl. 7, 44, 53‬‬

‫‪55‬‬

‫‪ iv.42/44; v.30/31, 36/37,‬وعد \ أوعد \ ميعاد‬ ‫‪67, 70, 79; vi.46/47; Suppl. 32, 43‬‬

Index of Biblical Citations and Allusions Hebrew Bible/Old Testament Genesis 1:27 2:7 2:9 2:10 2:13 3:19 11:4–9 16–17 17:12 Exodus 12:38 19:3 ff. 19:9 20:21 22:29 23:10–11 24:10 24:11 25:30 28:4 28:42 29:13 33:3

vi.44/45 iii.72 iii.57; v.68 v.71 i.83 v.35/36 iv.53/56 i.32 vi.7 vi.63/64 iv.64/68 v.40/41 v.13/14 v.16/17 v.10 v.8 Suppl. 2, 25 v.39/40; Suppl. 25 ii.86. iv.49/51, 63/67, 66/ 70, 69/*, 75/78, 79/82 iv.72/75 iv.32/33, 36/37 iii.68

Numbers 6:3 15:32–36

v.44/45 iv.25/26

Deuteronomy 18:11 32:9 32:33 33:1

vi.60/61 i.31 v.44/45 ii.56

Joshua 5:2–3 13:1 20:2–3

vi.65/66 v.36/37 iv.82/85

Judges 6:19–24 13:15–21

iv.46/48 iv.46/48

1 Samuel 17:4 17:51 28:7–20

v.70 v.70 vi.60/61

2 Samuel 14:1–24

i.23

2 Kings 14:20 (lxx)

i.23

Job 7:1 11:25 40:19 (lxx) 41:25 (lxx)

Suppl. 35 v.37/38 vi.35/36–37 vi.35/36–37

Psalm 9:16 (= lxx) vi.73/74 19:10 (lxx 18:11) iii.65 24:3 (lxx 23:3) vi.1 36:9 (lxx 35:9) v.66 63:3 (lxx/Peshitta 62:3) i.73 Suppl. 28 76:2 (lxx 75:3) 78:25 (lxx/Peshitta 77:25) i.23 81:9 (lxx 80:9) v.49/50 82.6 (lxx 81:6) v.80 86:9 (lxx 85:9) vi.27/28 104:24 (lxx/Peshitta 103:24) i.14; ii.70 116:12 (lxx 115:12) iii.89 119:103 (lxx 118:103) iii.65 119:137 (lxx 118:137) Suppl. 45 142:8 (lxx 141:8) iv.70/73 145:3 (lxx 144:3/Peshitta 146:5) i.71

424 Proverbs 4:23 9:2 12:25 (lxx)

index of biblical citations and allusions

vi.51/52 v.32/33 Suppl. 20

Lamentations 4:20

Suppl. 46

Ezekiel 29:2

iv.28/29

Ecclesiastes 2:14 9:10

i.72 vi.83

Habakkuk 3:2

iv.11

Jeremiah 2:18

i.83

Malachi 4:2

iii.53

New Testament Matthew 3:12 5:5 5:14 5:26 9:1–8 10:34 11:27 12:43–54 13:1–9 13:32 16:19 17:1–8 19:29 20:6 22:24 22:32 24:35

ii.26 v.13/14 v.73 iv.34/35 vi.63/64 vi.6 iii.1/1–2 v.30/31 vi.59/60 iii.57 iv.40/42 iv.22/23 iv.42/44 iv.26/27 vi.60/61 vi.60/61 i.20

Mark 2:1–12 4:1–9 9:2–8 12:19 12:26 13:31 16:19

vi.63/64 vi.59/60 iv.22/23 vi.60/61 vi.60/61 i.20 ii.89

Luke 5:17–26 8:4–8 9:28–36 10:4 11:24–26

vi.63/64 vi.59/60 iv.22/23 Suppl. 8 v.30/31

12:47 12:50 12:59 13:32 16:1–8 16:19–31 17:21 19:17–19 20:27 20:36 (Peshitta) 20:38 21:33 22:31

Suppl. 64 iv.25/26 iv.34/35 i.91; iv.25/26 i.60; v.33/34 i.40 v.30/31 vi.24/25 vi.60/61 vi.24/25 vi.60/61 i.20 i.25

John 1:32–34 8:23 11:25 14:6 17:3 19:30

iv.27/28 iv.17 vi.7 v.43/44 iv.43/44–45 iv.25/26

Acts 1:11 10:11–16

vi.55/56 iv.47/49

Romans 1:19 5:14 6:3 6:8 8:15 8:17 8:29

iv.2 v.1 Suppl. 44 Suppl. 24 vi.50/51 iii.73; iv.8 ii.36; vi.88

425

index of biblical citations and allusions 9:5 11:33 12:13 1Corinthians 3:7 6:18 7:31 13:9 13:12 15:25 15:27 15:28 15:41 15:42 15:45 15:52 15:53–54 Galatians 3:27 4:22–31 Ephesians 1:12 2:13 3:9 3:10 4:8 4:10 6:16 6:17 Philippians 2:6–7

vi.15/15–16 iv.30/31 i.66

vi.29/30 i.66 i.26 v.3 iv.55/58–59; v.3 vi.15/15–16 vi.69/70 vi.32/33 iii.37/38 iii.25/26 iii.72 iii.40/41, 48 iii.33/34

Suppl. 44 i.32

Suppl. 44 vi.76/77a vi.76/77a i.43; ii.2, 21; iii.11/12, 82; iv.7; v.83/83–84 ii.55 vi.75/76 v.31/32 v.28/29, 34/35

iii.2/3

Colossians 1:15 1:18 1:19 2:11

ii.23 iv.23/24; vi.88 vi.14 vi.7

1 Thessalonians 5:2

iii.74

2 Thessalonians 1:5

i.82; iii.69; vi.42/43; vi.46/47

1 Timothy 4:5 4:7

iii.75 v.3

2 Timothy 4:7–8 4:8

i.75 ii.77; iii.40/41

Hebrews 2:14

iv.13

James 1:22–23

iv.55/58–59

1 Peter 4:5

i.82

1 John 1:5

i.35

Revelation 1:5 22:12

iv.23/24 i.82