Journal of the Canadian Society for Syriac Studies最新文献_第4页

‘Aṭāyā of Alqōsh: A 16th Century Priest, Scribe and Illuminator (Manuscript Borg. Sir. 169) Aṭāyā of Alqōsh:一位16世纪的牧师、抄写员和光照者(手稿博格)。先生。169)

Journal of the Canadian Society for Syriac Studies Pub Date : 2020-12-01 DOI: 10.31826/jcsss-2020-200108

Rita Sawaya

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RECENT DISCOVERIES AT EDESSA: ROMAN PERIOD TOMBS AND CHURCH MOSAIC PAVEMENTS WITH SYRIAC INSCRIPTIONS 埃德萨的最新发现:罗马时期的坟墓和带有叙利亚铭文的教堂马赛克路面

Journal of the Canadian Society for Syriac Studies Pub Date : 2019-12-01 DOI: 10.31826/jcsss-2019-190103

A. Desreumaux

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EAST-SYRIAC MESSALIANISM IN JEWISH AND MUSLIM HERESIOGRAPHY 犹太和穆斯林异端邪说中的东叙利亚传福音论

Journal of the Canadian Society for Syriac Studies Pub Date : 2019-12-01 DOI: 10.31826/jcsss-2019-190104

A. Treiger

{"title":"EAST-SYRIAC MESSALIANISM IN JEWISH AND MUSLIM HERESIOGRAPHY","authors":"A. Treiger","doi":"10.31826/jcsss-2019-190104","DOIUrl":"https://doi.org/10.31826/jcsss-2019-190104","url":null,"abstract":"he eighth-century East-Syriac (“Nestorian”) spiritual writer John of Dalyatha is a prominent representative of Syriac mystical literature. Though some of his teachings on the Trinity and mystical vision of God—to be discussed below—were condemned by a church council convened in 786-787 by Timothy I, the Catholicos of the Church of the East (r. 780-823), John of Dalyatha was posthumously rehabilitated by Timothy’s successor the Catholicos Īšōʿ bar Nūn (r. 823-827).1 In Syriac and Arabic documents pertaining to the controversy, John of Dalyatha’s teachings are typically characterized as “Messalian” (from the Syriac mṣallyānē, “those who pray”).2 The purpose of the present study is to examine echoes of East-Syriac Messalianism in Jewish and Muslim heresiography. I shall focus on two testimonies: the Jewish scholar Saʿadia Gaon’s (d. 942) discussion of Christianity in his famous treatise Beliefs and Opinions (Kitāb al-Amānāt wa-l-iʿtiqādāt) and the Muslim scholar al-Šahrastānī’s (d. 1153) account of Nestorian beliefs in his heresiographical work Religions and Sects (Kitāb al-Milal wa-l-niḥal), though other sources will be considered as well. Saʿadia divides the Christians into four communities, as follows. ،قرف عبرأ ،الله كمحري ،موقلا ءلاؤاهو .اًبيرق تجرخ ةعبارلاو مدقأ مهنم ثلاث هحورو همسج مهحيسم نأ ىرت ىلولأا ثلاو ،ىلاعت قلاخلا نم نأ ىرت ةينا ،قلاخلا نم هحورو قولخم همسج ناقولخم هحورو همسج نأ ىرت ةثلاثلاو امأو ،قلاخلا نم ىرخأ حور هيفو لوّأتتو طقف ءايبنلأا ماقم هميقتف ةعبارلا لوّأتن امك هيف مهدنع ةروكذملا ةوّنبلا نحن ֵארָשְׂיִ ירִכֹבְ ינִבְּ ל فيرشت هّنإ ُريغ لوّأتي امكو طقف ليضفتو م ان ىنع .الله ليلخ ميهاربإ 3","PeriodicalId":272477,"journal":{"name":"Journal of the Canadian Society for Syriac Studies","volume":"6 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"128094836","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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PARTHIAN ASHUR AS A POSSIBLE PILGRIM HUB IN LIGHT OF ARCHITECTURE AND ARAMAIC EPIGRAPHY 根据建筑和阿拉姆铭文，帕提亚阿舒尔可能是朝圣者的中心

Journal of the Canadian Society for Syriac Studies Pub Date : 2019-12-01 DOI: 10.31826/jcsss-2019-190108

Sihaam Khan

{"title":"PARTHIAN ASHUR AS A POSSIBLE PILGRIM HUB IN LIGHT OF ARCHITECTURE AND ARAMAIC EPIGRAPHY","authors":"Sihaam Khan","doi":"10.31826/jcsss-2019-190108","DOIUrl":"https://doi.org/10.31826/jcsss-2019-190108","url":null,"abstract":"wo of ancient Assyria’s most important cities, namely, the Assyrian religious city of Ashur and the capital Nineveh, survived after the downfall of the Assyrian Empire at least for eight centuries, from 612 BC to ca. 230 AD. Although Zephaniah said that Nineveh had “become a desolation, a resting place for beasts! Everyone who passes by her will hiss and wave his hand in contempt” (Zeph 2:15), the palace of Sennacherib in Nineveh was partially rebuilt presumably by the remaining Assyrians who continued to reside in the city after its destruction. It was inhabited until at least the 4th century AD, by which time some Assyrians embraced Christianity and left us some Christian artifacts, including gypsum crosses and oil lamps decorated with crosses.1 Similarly, the city of Ashur also continued to be inhabited, continuing to function in a less than affluent state over the subsequent Achaemenid and Seleucid periods. During this time, the cult of the national god Ashur also persisted, but was observed in a more modest sanctuary. This, however, all changed in the Parthian period when the city began to prosper once again, leading us to the question: what caused Ashur’s sudden change of fate? It may have been that the initial success of the city in the early 2nd century AD was attributed to Hatra, but it ultimately prospered by the early 3rd century AD as a pilgrim destination to the deities housed in the sanctuaries of the north-eastern plateau.2 In this respect, a thriving economy generated by pilgrimage helped the construction of monumental temples, including that of a new Temple of Ashur, where the god’s cult began to flourish once again. It is, therefore, reasonable to assert that the city of Ashur was not “resurrected” during the Parthian period: it simply witnessed an economic surge that facilitated an increased relevance of its god Ashur, an elevation that is further reflected in the Aramaic inscriptions found in the city.","PeriodicalId":272477,"journal":{"name":"Journal of the Canadian Society for Syriac Studies","volume":"63 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132765552","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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SEARCHING FOR CAIN’S LAND: SYRIAC’S ROLE IN SHAPING ISLAMIC TRADITION AND THE APPROPRIATION OF SACRED SPACE 寻找该隐的土地:叙利亚在塑造伊斯兰传统和占有神圣空间中的作用

Journal of the Canadian Society for Syriac Studies Pub Date : 2019-12-01 DOI: 10.31826/jcsss-2019-190105

Reagan Patrick

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THE CANADIAN SOCIETY FOR SYRIAC STUDIES 加拿大叙利亚研究协会

Journal of the Canadian Society for Syriac Studies Pub Date : 2019-12-01 DOI: 10.31826/jcsss-2019-190109

R. Kitchen, K. Dinno

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FORGED SYRIAC MANUSCRIPTS IN THE BLACK MARKET 在黑市上伪造叙利亚手稿

Journal of the Canadian Society for Syriac Studies Pub Date : 2019-12-01 DOI: 10.31826/jcsss-2019-190107

A. Harrak

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DISCOVERY OF TWO NEW CHURCHES IN THE NORTH OF IRAQ: A CHURCH WITH A BEMA AND A MARTYRION 在伊拉克北部发现了两座新教堂:一座教堂和一座殉道者

Journal of the Canadian Society for Syriac Studies Pub Date : 2019-12-01 DOI: 10.31826/jcsss-2019-190106

Narmin Amin Ali

{"title":"DISCOVERY OF TWO NEW CHURCHES IN THE NORTH OF IRAQ: A CHURCH WITH A BEMA AND A MARTYRION","authors":"Narmin Amin Ali","doi":"10.31826/jcsss-2019-190106","DOIUrl":"https://doi.org/10.31826/jcsss-2019-190106","url":null,"abstract":"he present paper discusses two important Christian sites located in northern Iraq that attracted little attention, if any: Qala Shila and Marbena. In 2015-2016, new topographical surveys were conducted by Dr. Cinzia Pappi (Innsbruck University)1 in the region of Koisinjaq/Koya to the southwest of Erbil in Iraqi Kurdistan, including two mounds bearing the same name: Qala Shila for Qla‘at Shīlā, “Fortress of Shīlā.” More than four decades earlier, the northern mound was visited by the Iraqi Department of Antiquities, probably for the purpose of writing the voluminous and very useful Atlas of archaeological Sites in Iraq, published in Baghdad in 1976.2 While the Atlas identified the site as Kassite and Assyrian, the 2015-2016 surveys “revealed a much wider range of materials from the Chalcolithic to the Sassanian and Early Islamic Period.” This late period is corroborated not only by the architectural remains of the site but also by the name Shīlā, which sounds very much like the Syriac homonym Sh’īlā “requested (from God),” usually spelled as Shīlā. As for Marbena, another spelling of Mār Behnām, it is a local martyrion located near the town of Topzāwā, some 32 km northwest of Koisinjaq. Its structure looks at first sight unusual, but the fact that the site is far away from any Roman and Byzantine architectural influence shows that this is a typical martyrion in Mesopotamia.","PeriodicalId":272477,"journal":{"name":"Journal of the Canadian Society for Syriac Studies","volume":"10 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125289706","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

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'THE TEN PLAGUES BROUGHT ON EGYPT BY MOSES' IN THE EXEGESIS OF JACOB OF SERUGH "摩西降在埃及的十灾"在瑟鲁的雅各注释中

Journal of the Canadian Society for Syriac Studies Pub Date : 2018-01-01 DOI: 10.31826/9781463240172-005

Imad Syryany

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EAST MEETS EAST IN THE CHALDEAN FURNACE: A COMPARATIVE ABAKYSIS OF ROMANOS' HYMNS AND JACOB OF SERUGH'S HOMILY ON THE THREE CHILDREN 东方在迦勒底熔炉中相遇:罗马诺斯的赞美诗和瑟鲁的雅各对三个孩子的讲道的比较分析

Journal of the Canadian Society for Syriac Studies Pub Date : 2018-01-01 DOI: 10.31826/jcsss-2018-180105

Demetrois Alibertis

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