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Cover JCSSS 5 The Canadian Society for Syriac Studies JOURNAL Volume 5 2005 ●Sebastian Brock - Oxford University ●Hidemi Takahashi - Chuo University, Japan ●Jan van Ginkel - Leiden University ●NIU Ruji - Xinjiang University ●Debra Foran - University of Toronto ●Amir Harrak - University of Toronto Toronto - Ontario - Canada Journal of the Canadian Society for Syriac Studies/ de la Société Canadienne des Etudes Syriaques The JCSSS is a refereed journal published annually, and it contains the transcripts of public lectures presented at the Society and possibly other articles and book reviews. Editorial Board General Editor: Amir Harrak, University of Toronto Editors Sebastian Brock, Oxford University Marina Greatrex, University of Ottawa Sidney Griffith, Catholic University of America Adam Lehto, University of Toronto Lucas van Rompay, Duke University Publisher Antoine Hirsch The Canadian Society for Syriac Studies La Société Canadienne des Etudes Syriaques Society Officers 2004-2005 President: Amir Harrak Vice-President and Secretary-Treasurer: Khalid Dinno Members of the Board of Directors: Samir Basmaji, Khalid Dinno, Grant Frame, Robert Hanna, Amir Harrak, Antoine Hirsch, Adam Lehto, Albert Tarzi The aim of the CSSS is to promote the study of the Syriac culture which is rooted in the same soil from which the ancient Mesopotamian and biblical literatures sprung. The CSSS is purely academic, and its activities include a series of public lectures, one yearly sympo- sium, and the publication of its Journal. The Journal is distributed free of charge to the members of the CSSS who have paid their dues, but it can be ordered by other individuals and institutions for the following fees: $25.00 for individuals and $50.00 for institutions. Payment must be made in US dollars for orders from outside Canada. See the address of the CSSS on the back cover. The Canadian Society for Syriac Studies Table of Contents From the General Editor 1 Sebastian Brock, The Imagery of the Spiritual Mirror in Syriac Literature 3 Hidemi Takahashi, Syriac Version by Hunain (?) of Nicolaus Damascenus’ 18 Compendium of Aristotelian Philosophy and Accompanying Scholia Jan van Ginkel, Monk, Missionary, and Martyr: John of Ephesus, A 35 Syriac Orthodox Historian In Sixth Century Byzantium NIU Ruji, Nestorian Grave Inscriptions From Quanzhou (Zaitun), China 51 Debra Foran, The Stylites of Nebo: A Syrian Tradition in the Highlands 68 of Central Jordan Amir Harrak, Professor David John Lane (1935-2005) 82 Members of the CSSS for 2004-2005 84 © The Canadian Society for Syriac Studies 2005 ISSN 1499-6367 Cover Picture The Sanctuary of the Church of al-Tahra “the Virgin” in Mosul, Iraq; Photo A. Harrak. ________________________________________________________________________________________________________ FROM THE GENERAL EDITOR t gives me great pleasure to introduce most famous among the translators, Hunain the fifth issue of the Journal of the son of Ishāq, known to have produced as CSSS, containing papers given both at many as 95 Syriac translations of Galen’s CSSS events and at the Department of medical works, but little if any in other INear and Middle Eastern Civilizations at the fields of knowledge. The paper points out University of Toronto (NMC) during the that Hunain did, in fact, translate works on past two years. I would like to thank all the Aristotelian philosophy into Syriac, and tak- members of the CSSS as well as the NMC ing into consideration one such work that Department for sponsoring these lectures. managed to survive, it brilliantly illustrates The first paper, by Dr. Sebastian Brock through meticulous textual analyses how to of Oxford University, explores the image of recover lost portions of a work through the the interior mirror exploited quite inten- use of subsequent works dependent upon it. sively by several Syriac writers, from the Bishop John of Ephesus or of Asia, a Odes of Solomon (2nd century) to John Dali- remarkable Syriac writer of the 6th century, atha (8th century). Prominent among the au- is the focus of a paper written by Dr. Jan thors who used this image is St Ephrem (4th van Ginkel, Leiden University, the Nether- century) and several mostly East Syriac lands. John’s Ecclesiastical History and writers from the 7th and 8th centuries, who Lives of Eastern Saints both written in are extensively quoted in English transla- Syriac, are testimonies of the theological tion. As the author mentions, the mirror as a strife that had stricken the various Christian metaphor is also known in Islamic Sufi lit- peoples of his time and that confronted his erature and in some Buddhist schools, a fact Syriac Orthodox community with the Greek that highlights its intercultural popularity. Chalcedonian one. Interestingly, his views Dr. Hidemi Takahashi, Chuo University, also differed from later Syriac writers in that Tokyo, tackles a topic relevant to the theme he dealt with contemporary events with no of the CSSS Symposium II The Role of the idea of how they would unfold, whereas the Syriac People in the Translation Movement latter dealt with them as past history. during the Abbasid Period (see the Journal We continue to publish one other sec- of the CSSS 4 [2004]). His paper is on the tion of a public lecture given by Prof. Niu ______________________________________________________________________________________________________ Journal of the Canadian Society for Syriac Studies 5 (2005) - Page 1 From the General Editor ___________________________________________________________________________________ Ruji, Xinjiang University, Urumqi, China, erary and archaeological, abounds, but they sponsored by both the CSSS and the NMC seldom expand geographically to cover Pal- Department in 2004. Several Nestorian estine. Foran fills this gap by exploiting ar- grave inscriptions, Uighur and Syriac, are chaeological material—namely two towers published here, with a table elucidating the associated with a network of monasteries on Syriac writing system, including a list of Mt Nebo—to point out to a southern expan- Turkic-Uighur consonants and vowels trans- sion of this peculiar ascetic practice. literated and transcribed. These inscriptions The reader will find an obituary com- are difficult to decipher and we are very memorating a major Syriac scholar, David J. grateful to Prof. Niu for his painstaking ef- Lane, who passed away in January 2005 fort and epigraphic expertise, as he presents while lecturing at the St Ephrem Ecumenical them to the scholarly community worldwide Research Institute, Kerala, India. David for further research. taught Aramaic and Syriac at the University Dr. Debra Foran of our NMC Depart- of Toronto for several years and so he will be ment discusses an ascetic tradition well- particularly missed by his former colleagues, known in Syriac Christianity, stylitism. students and friends. This issue of the Jour- Modern studies on stylites confine them- nal of the CSSS is dedicated, in loving mem- selves mostly to Syria and further west ory, to David, as an expression of apprecia- where the relevant documentation, both lit- tion and admiration for his exemplary career. A.H. ______________________________________________________________________________________________________ Journal of the Canadian Society for Syriac Studies 5 (2005) - Page 2 ________________________________________________________________________________________________________ THE IMAGERY OF THE SPIRITUAL MIRROR IN SYRIAC LITERATURE1 SEBASTIAN BROCK OXFORD UNIVERSITY ‘Anyone who hears the message but seen, the idea of the Scriptures as a ‘mirror’ does not act on it is like someone who was to prove particularly popular. looks at his face in the mirror: he The mirror used as a metaphor in spiri- glances at himself and goes his way, tual teaching is a feature of many different forgetting what he was like’ (James faith traditions, perhaps especially among 1:23-24). 4 the Sufis and in certain Buddhist schools. What all writers of the pre-modern period quick glance in the mirror is have in mind is not the glass mirrors with something everyone is likely to which we are familiar today, but metal mir- do at least once a day. It is not rors which needed to be kept in a high state surprising that Syriac writers, of polish in order to function properly. Often Awho delight in employing everyday imagery such mirrors in antiquity were works of art such as putting on and taking off one's in themselves, particularly fine examples clothes, as a vehicle for their spiritual teach- being produced by the Etruscans. The im- ing,2 should pick up and develop this particu- agery of the mirror can be used in a number lar image. As their starting point, however, of different ways. Basically, Syriac writers they generally prefer to take two passages in make use of two different approaches. Ear- Paul's Letters to the Corinthians, since there lier writers tend to use the first model, while the mirror takes on a more positive role. In 1 later ones prefer the second. Corinthians 13:12 Paul contrasts seeing in (1) The mirror may be identified as any- the mirror now ‘in a parable’ (thus the thing that can reflect divine reality; the eye Peshitta) with seeing face to face ‘then’, that that beholds the mirror is not, of course, the is, at the eschaton. Here the mirror is pre- physical eye, but the interior eye of the sented as a temporary means of spiritual vi- heart, the spiritual centre of the human be- sion. More positive still is 2 Corinthians ing. In order to see the mirror properly, the 3:18, where Paul contrasts
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