Sebastian Brock

Saints in Syriac: A Little-Tapped Resource

Syriac provides the third largest surviving literature of late antiquity, and consequently it offers materials that are potentially of considerable interest to the historian of that period. This is especially the case with hagiography, thanks to the facility with which these texts crossed and re-crossed linguistic boundaries. Besides numerous Lives written originally in Syriac, there is a large number of translations from Greek, often surviving in manuscripts many centuries older than the earliest Greek witnesses. After this essay draws attention to some examples of Syriac hagiographical texts which are of particular interest, the possible implications of the earliest Syriac translation for the prehistory of Palladius’s Lausiac History are considered.

Two millennia of Christianity in Iraq

Christianity in Iraq goes back to the very early centuries of Christianity; by the second quarter of the fourth century, the date of the earliest surviving major Syriac author writing in this area, it was clearly already a widespread and firmly established presence. Throughout the ensuing centuries and right up to the present time, it has continually played an important part in the wider society of the region. The present article focuses on certain select aspects of especial significance, in particular, the role of Christian scholars in the course of the ‘translation movement’ under the early ‘Abbasids.

Syriac Lexicography: Reflections on Resources and Sources

In this brief survey of Syriac lexicographic tools, the first half considers the differing characters of the existing dictionaries, while the second discusses some of the more important source materials available for future work on Syriac lexicography: here mention is made of the various concordances (almost all of biblical texts) and word lists available, and of collections of some particular categories of words. By way of conclusion some practical suggestions are offered concerning how progress towards an eventual new Syriac dictionary might be compiled.

The Martyrdom of Crescus (Crescens) of Myra

Le Martyre de Crescens de Myre est conserve, de maniere pas tout a fait complete, dans deux anciens manuscrits syriaques, qui font ici l’objet d’une edition et d’une traduction. Leur contenu est tres different de celui atteste par le texte grec du menologe Patmos 254, publie par J. Wortley dans AB, 95 (1977), p. 241-246. Certaines similitudes existent dans la formulation avec la notice du Synaxaire de Constantinople sur le saint et suggerent que le texte grec perdu derriere cette traduction syriaque a ete la source de cette notice.

Charting the Hellenization of a Literary Culture: The Case of Syriac

Syriac literary culture became increasingly hellenized over the course of the fourth to seventh century AD. The paper sets out to indicate some of the ways by which the advance of this process can be charted. Special attention is given to two specific areas which prove to be particularly illuminating:1. The changing attitudes to translation practice, clearly observable in successive translations of the Gospel and of certain patristic and philosophical texts, with a movement from reader-oriented to text-oriented translations, culminating in the seventh century, and a return to reader-oriented ones in the new context of the ʿAbbāsid translation movement.2. The growing number of Greek loanwords taken over into Syriac and the dramatic increase in new adjectival forms. The marked growth in both of these can be charted diachronically, thanks to the existence of sufficient dated or datable texts.

A Fragment from a Syriac Life of Marutha of Martyropolis

Le present article publie un folio sinaitique d’une Vie syriaque de S.Marouta de Martyropolis. En comparaison de la Vie armenienne, qui fut traduite d’un texte syriaque, il est evident que ce fragment atteste une etape plus anciennedans le developpement du recit.

Book Reviews : The Akedah:

religions are simply different paths to the same goal’ with no reference to the extraordinary brevity and the limited nature of those experiences. Or again, that Ramakrishna’s disciples ’were more explicitly committed to social reform than their master’, without comment on the ways in which Vivekananda imposed a radically new approach, against some opposition, after Ramakrishna’s death. The problems inherent in writing a brief and simple chapter on such a topic is also evident in the reference to Vinoba Bhave. To evaluate the socio-

Book Reviews : Introduction To the Targumim

Judges seriously as ’a structured entity in which elements are shaped to contribute to the integrity and significance of the whole’ (p. 11 ). We are enabled to do this if we recognize that irony is a dominant structural device in the book. The introduction (1 :13:11 ) establishes a basis for later irony by presenting us with opposing perceptions of the Israelite occupation of Canaan. Yahweh is concerned (2 :13:11 ) with the integrity of the covenant, the people (1:3-36) with occupation of the land at any cost. Examples of irony thereafter are not difficult to find (e.g. Jael’s deceptive and brutal acts on her own initiative are honoured by the Israelites more than Deborah’s honourable leadership under Yahweh; Gideon, receiving more from Yahweh than any other judge, yet does more harm than any to Israel). The instances and intensity of irony indeed increase as the narrative progresses. The final chapters (Jdg 1721), in which human self-assertion reaches its zenith and concern with the covenant its nadir, are dominated by Levi, Benjamin and Dan ’in bitter contrast to the promise of their names’ (p. 191). ’All the anticipation of the tribes standing on the threshold of the promised land has come to nothing because each man is his own judge and does what is right in his own eyes’ (p. 190). There is certainly a wealth of interesting material in this book. That it is a little difficult to read for

Book Reviews : Semitic Cultus of Jesus

Movements for women’s liberation and debates about the ordination of women to the priesthood have given rise to an extensive literature on women in antiquity. Mary Evans’ recent study, Women in the Bible (Paternoster Press [1984], £4.95, pp. 160, ISBN 0-85364-337-7), is another contribution to the discussion of the relevant biblical texts. Her conclusion is ’that the New Testament teaching regarding the place of women, particularly when seen in the light of its contemporary background, is revolutionary’ (p. 132). On this basis, she calls for a reassessment of the status and roles accorded women in the church today. This is a call to be heeded. I have, nevertheless, several criticisms. First, the study is lacking in both literary and history-of traditions criticism. The ’doctrines’ and ’practices’ are read off the texts with little regard to the genre of the texts or to the conditions which ensured their survival (or formation). Second, the chapter on contemporary influences is inadequate. No reference is made to Jacob Neusner’s argument that the basis of the rabbis’ attitudes to women originated in priestly circles. The women among the Therapeutae are not mentioned. On the Graeco-Roman side, simple theories of declining morals will not do. We are given little information on the important contribution women were able to make through benefactions both public and private. The views of Paul’s contemporary, Musonius Rufus, are not discussed. Finally, while the exegesis of the NT texts is thorough, my impression is that Evans tries to claim too much. She concentrates on the ideal rather