BOOK REVIEWS Sebastian P. Brock, An Introduction to Syriac Studies (revised second edition). (Gorgias Handbooks 4; Gorgias Press: Piscataway, NJ, 2006) Pp. ix + 78. Paperback, $29.00. REVIEWED BY ROBERT A. KITCHEN, KNOX-METROPOLITAN UNITED CHURCH [1] It has seldom been an easy task to venture into the study of things Syriac. There are few places, even many theological institutions, where mention of the Syriac language and its churches elicits a response of recognition. Sources and reference materials, therefore, are not readily located, so where to begin is a matter of first importance. Sebastian Brock’s second small volume recently republished in an updated edition remedies the situation. An Introduction to Syriac Studies was written originally in 1980 for a publication in Birmingham targeted towards undergraduates, but over time became inaccessible to most students. Kristian Heal of the Center for the Preservation of Ancient Religious Texts (CPART) at Brigham Young University first rescued the publication from no-longer-in-print status and published it electronically on the CPART website. Now Gorgias Press has reissued the book with a number of additions and updates which Brock happily notes is the good sign of significant growth and interest in the field of Syriac studies. [2] This may be called an introduction, but it is worth the time reading through for any student or experienced scholar. Particularly helpful are the initial sections on “what is Syriac” and “why one should study it,” matters typically raised by all sorts of people, but seldom answered in an articulate way. The section on the scope of Syriac literature is all too brief, but after all this is intended only to be an introduction, so Brock continually points the reader towards other more in-depth resources. Nevertheless, Brock’s enthusiasm and delight in the subject quickly infect even the oldest hand. [3] The fourth section on the place of Syriac among the Aramaic dialects, along with a chart that locates Aramaic in the family of Semitic languages, is very helpful for the student who is entering Syriac from a Biblical/Hebrew/ theological background. A brief description of the Syriac scripts is helpful, though it would have been nice to see some actual scripts as examples. Indeed, that would be the only real criticism of this handbook—given the facility of computerized publishing and the availability of numerous Syriac 129 130 Book Reviews fonts—a few examples of the different Syriac scripts and fonts would obviously aid in visualization for the beginner. [4] Chapter Five, “Tools,” by necessity has been updated the most extensively, and in many instances, dramatically. Grammars, chrestomathies, dictionaries begin; then an excellent overview of the status of the Syriac Bible, Old and New Testaments, and their various editions— particular notice being given to the progress of the Leiden Old Testament Peshitta project and George Kiraz’s computer-generated concordance to the Peshitta. Next, histories of Syriac literature are listed as well as works on the historical background of Syriac culture and churches, taking care to point out the different trajectories of the East and West Syriac traditions. The ever expanding knowledge explosion in Syriac studies is indicated in the lists of bibliographical aids, the various old and new series of texts and translations, periodicals, encyclopedias, festschrifts and volumes of collected essays. [5] The Epilogue may not be part of a formal academic introduction, but “The Delights of Manuscripts” should result in more people engaging this adventure. Brock relates tales of his own joys and excitement in the presence of ancient manuscripts in which, as he writes concerning holding the oldest dated Syriac manuscript in the British Library’s Oriental Reading Room, “It does not take much imagination to find oneself transported back across time and space to Edessa in November 411.” Brock’s enthusiasm is catching as he takes the reader on a tour from Sinai to Damascus, Ṭur ‛Abdin and back to the Bodleian. [6] The Appendix, “The Syriac Churches,” signals a road seldom traveled in years past. Obviously, most Syriac literature is immersed in the life of the Syriac-speaking churches, but often the gap between the academy and the congregation has not been bridged. Brock delineates the various members of the Syriac Body of Christ and their positions relative to the Christological controversies and historical allegiances to other denominations with the aid of several charts and diagrams. Clarification and correction of the terms Nestorian and Monophysite is a critical insertion in order to facilitate ecumenical dialogue. Included as well are articles and books describing in more detail the history and ethos of the individual churches, whether in the Near East, Europe, the Americas and India. [7] There are certainly other scholars who could compile a similarly excellent introduction to the study of Syriac; here we may listen to the voice of the scholar who has had a significant role in putting it all together. Book Reviews 131 Sebastian P. Brock, The Wisdom of St. Isaac of Nineveh. (Texts From Christian Late Antiquity 1; Gorgias Press: Piscataway, NJ, 2006) Pp. xx + 42. Paperback, $24.00. REVIEWED BY ROBERT A. KITCHEN, KNOX-METROPOLITAN UNITED CHURCH [1] The third incarnation or edition of a small volume of verses of Isaac of Nineveh selected by Sebastian Brock is more than a reprinting, but an innovation in Syriac publishing. The first life of this selection originated in Kottayam, India, as a 1995 publication of the St. Ephrem Ecumenical Research Institute; the second included a longer introduction in an attractive edition by SLG Press, Fairacres, Oxford (1997, 1999). In this third Gorgias Press edition, the book continues being fleshed out with the longer introduction, an updated bibliography, and in particular a facing- page Syriac text. Another dimension is added with Brock’s introduction being translated into Syriac by Raban Awgen Aydin—recently consecrated as Mar Polycarpus Eugene Aydin, Bishop of the Netherlands, Diocese of the Syrian Orthodox Church. [2] It is as much the concept of this text as its content that is significant. George Kiraz and Gorgias Press have initiated a new series of bilingual texts in order to make available edited texts and excellent English translations at low cost. Fittingly, Sebastian Brock’s selection of Isaac of Nineveh is Volume One, a throwback to an older style of a selected reader for spiritual development and guidance. [3] Brock has chosen 153 sayings or mēllē from the First and Second Parts of Isaac’s works. The number, of course, is the count of the post- resurrection catch of fish by the disciples (John 21), utilized by other early Christian writers especially for similar collections of pithy sentences or chapters intended for memorization and meditation. [4] The introduction presents a thorough, yet concise, summary of what is known of Isaac’s life and the longer story of his writings, emphasizing its wide spiritual influence first in Syriac, then in Greek and Russian spirituality. The journey of Isaac’s works into the Philokalia are detailed, as well as the description of the traditional First Part, the rediscovery in the Bodleian Library of the Second Part, and a brief note on the even more recent discovery of the Third Part. [5] Describing the content of this collection of short texts is a problem since there is no narrative or overarching scheme for the sentences. Since the sentences are intended for purposes of meditation, one does not want to give too many away. [6] For the student of Syriac patristics and the seeker of Eastern Christian spirituality there are further benefits. One is able to observe how Brock 132 Book Reviews translates with his deep understanding of how this language functions. The English translation is always contemporary in tone, occasionally edging toward the colloquial, so consequently needing little explanation for one desiring to meditate upon the sentences. The sentences generally focus upon the attitudes of human beings towards prayer and its practice, and conversely, upon God’s compassionate attitude towards us. A few examples will illustrate. [7] The first sentence is of interest to see where Brock begins. From the second homily of the First Part Isaac speaks appropriately of a spiritual progression and journey—ladder and steps, descending and ascending. [8] 1. “The ladder to the Kingdom is hidden within you, and within your soul. Dive down into your self, away from sin, and there you will find the steps by which you can ascend up.” ܳ ܰ ܶ ܳ ܳ ܰ ܰ ܰ ܳ ܶ ܰ ܳ ܶ ܶ ܒ ܐ̱ . ܓܒܘܰ ܐ ܓܰ ܐܬ ܝܗܕ ܐܒ ܶ ܳ ܰ ܰ ܰ ܀ܬܰ ܢܘܒܕܰ ܐ̈ ܰ ܐ̱ ܶ ܬܘܳ ܇ܐ ܶ [9] Two sentences underline Isaac’s ascetical commitment and a firm stance on an old and continuing theological problem. [10] 11. “Fire will not catch alight with wet wood, and fervour for God will not be kindled in a heart that loves ease.” ܳ ܶ ܳ ܶ ܐ̈ ܳ ܪܶ ܐܒܒ ܐܐܒܕܰ ܐܬܪܘ ܇ܐܕܳ ܐܒܪܱ̈ ܐܒ̈ ܰ ܐܪ ܀ܫܒܰ ܰ ܶ [11] 32. “‘Satan’ is a name denoting the deviation of the human will from truth; it is not the designation of a natural being.” ܳ ܰ ܰ ܳ ܳ ܀ܐܕܰ ܝܗܘܐ̱ ܐܕܳ ܰ ܘ ܇ܐܪ ܶ ܐܒܨܕܳ ܶ ܗܬܕܳ ܰ ܐ ܇ܐ [12] A couple of sentences from the Second Part of Isaac’s work exemplify Isaac’s contemplative orientation in both the practice of prayer and in his understanding of the Gospel. [13] 118. “You should not wait until you are cleansed of wandering thoughts before you desire to pray. If you only begin on prayer when you see that your mind has become perfect and raised above all recollection of the world,ܶ thenܶ you will neverܶ pray.” ܶ ܕܶ ܢܐ ..