Top Qs
Timeline
Chat
Perspective
Bar Hebraeus
Primate of Syriac Orthodox Church of Antioch (1226–1286) From Wikipedia, the free encyclopedia
Remove ads
Gregory Bar Hebraeus (Syriac: ܓܪܝܓܘܪܝܘܣ ܒܪ ܥܒܪܝܐ, romanized: Grīgoryōs Bār ʿIbrāyā, 1226–1286), known by his Syriac ancestral surname as Bar-Ibraya or Bar-Ebroyo, in Arabic sources by his kunya Abu'l-Faraj, and his Latinized name Abulpharagius in the Latin West, was a Maphrian (regional primate) of the Syriac Orthodox Church from 1264 to 1286.[1] He was a prominent writer, who created various works in the fields of Christian theology, philosophy, history, linguistics, and poetry.[2] For his contributions to the development of Syriac literature, has been praised as one of the most learned and versatile writers among Syriac Orthodox Christians.[3]
_Syriac_Orthodox_Icon.jpg){kind=icon}
In his numerous and elaborate treatises, he collected as much contemporary knowledge in theology, philosophy, science and history as was possible in 13th century Syria. Most of his works were written in Classical Syriac language. He also wrote some in Arabic, which was the common language in his day.[1][2]
Remove ads
Name
Summarize
Perspective
The name Barhebraeus (Syriac: ܒܪ ܥܒܪܝܐ, romanized: Bar ʿEbrāyā) literally means "Son of the Hebrew", and although the phrase might suggest Jewish ancestry, this interpretation is almost unanimously rejected by modern scholars.[4] There is no evidence of Jewish elements in his writings and his family background was Christian, noble, and clerical; his father, Aaron, was a deacon — a name that, despite its Hebrew origin, was common among Christians of the region and period.[5]
Barhebraeus himself addressed the misunderstanding in a short epigram:
"If the Lord called himself a Samaritan, do not be ashamed when they call you Bar ʿEbrāyā. For the name has to do with the Euphrates and with the river, not with the false religion or with the language."[6]
Patriarch Ignatius Aphrem I Barsoum interpreted the epithet as originating from the circumstances of his birth, that his mother gave birth to him while crossing the Euphrates, the Syriac word ʿbar also meaning "crossing". Modern scholars, however, associate it with a village named ʿEbra (modern-day Elazığ) near Melitene, situated on the banks of the Euphrates River.[4][7]
His Arabic name Abu'l-Faraj appears in his own usage for the first time on the eve of his episcopal ordination, which means that Gregory (Grigorios) was his episcopal name, while Abu'l-Faraj was his earlier personal designation.[8] The Syriac name Bar ʿEbrāyā is sometimes Arabised as ibn al-ʿIbrī (Arabic: ابن العبري), and in medieval Latin texts, he is known as Abulpharagius.
E. A. W. Budge states that Bar Hebraeus was given the baptismal name John (Syriac: ܝܘܚܢܢ, romanized: Yōḥanan), but modern scholarship suggests that this might be the result of confusion with Gregory John of Bartelli. Still, the inscription on his grave at Mor Mattai Monastery reads: "This is the grave of Mar Gregory John, and of Mar Bar Sawma, his brother, the children of the Hebrew [Bar Ebroye] on Mount Elpeph."[9][10]
Remove ads
Life
Summarize
Perspective
Barhebraeus was born in 1225 or 1226 AD under the rule of the Rum Seljuks and lived through a succession of regimes including the Crusaders, the Ayyubids, and later the Mongols. He was a native of Melitene (modern Malatya), then a major metropolitan and cultural centre of the Syriac Orthodox Church.[11]
His father, Aaron (Arabic: هارون بن توما الملطي, romanized: Hārūn bin Tūmā al-Malaṭī)[12] was both a deacon and a renowned physician. He is known to have treated the Mongol general Yasa'ur during the siege of Melitene. This profession placed the family among the patrician class, to which his mother also belonged.[13] He had at least one brother Safi (often called Barsauma) and probably three more named Michael, Muwaffaq, and Quphar. Barsauma's monastic name was later changed to Gregory upon ordination.[14]
The family remained in Melitene until 1242–1243. After Aaron's medical service to Yasaʾur, they moved to Antioch, where Barhebraeus continued his studies, and at around seventeen years of age, he became a monk and began to live as a hermit upon ordination by Patriarch Ignatius III David.[8][15] He pursued advanced studies in logic and medicine at Tripoli under Saliba bar Jacob Wajih of Edessa — the future Maphrian Ignatius IV (1253–1258).[16] He later undertook practical training in Damascus under Jamal al-Din ibn al-Rahbi al-Dimashqi at the Nur al-Din Hospital.[17]
Barhebraeus was first ordained bishop of Gubbos by Patriarch Ignatius David III,[15] and soon after transferred to Laqabin, both near Melitene,[18] where he was ordained maphrian.[19] He supported Dionysius VII ʿAngur ( r. 1252–1261) in his conflict with John XV bar Maʿdani (r. maphrian 1232–1252; r. patriarch 1252–1263). As a reward, Dionysius appointed him bishop of Aleppo.[20] His tenure was short-lived, however, as his former fellow student Saliba (bar Jacob Wajih, now Maphrian Ignatius IV) sided with John bar Maʿdani and succeeded in having him expelled. Barhebraeus briefly resided with his father Aaron in Aleppo, then moved to Mar Barsawma Monastery, where Dionysius resided.[21] In 1258 he travelled to Damascus to secure reinstatement for himself and Dionysius, aided by the Melitene-born physician Qir Michael b. Gabras. He was present in Aleppo in January 1260 when the Mongols invaded; his attempt to spare his people, in vain, led to temporary detainment in Qalʿat al-Najm. He was eventually released and reconciled with John bar Maʿdani.[21]
From 1260 to 1264 Barhebraeus served at the Mongol court as personal physician to Hulagu Khan before being elected Maphrian by Ignatius IV at Sis in Cilicia on 19/20 January 1264.[22] Afterwards, travelled widely throughout Mesopotamia and Iranian Azerbaijan, particularly between Nineveh — where he likely stayed at Mar Mattai Monastery — and the cities of Tabriz and Maragha, centres of the Ilkhanid court and learning.[23]
His episcopal duties did not hinder his studies; he took advantage of the numerous visitations required throughout his vast province to consult libraries and engage with the learned men he encountered. In this way, he gradually amassed immense erudition, becoming well-versed in nearly all branches of secular and religious learning, and often thoroughly mastering the bibliography of the subjects he addressed. Barhebraeus preserved and systematised the works of his predecessors, either through condensation or direct reproduction. Highly regarded for both his virtues and his scholarship, Barhebraeus died in Maragheh, Ilkhanate Persia, and was buried at the Mor Mattai Monastery near Mosul. He left behind an autobiography, which can be found in J. S. Assemani's Bibliotheca Orientalis, II, 248–263; his brother, the maphrian Gregory III (Grigorius bar Saumo; d. 1307/8), authored the account of his death.
Relations with Other Churches
Throughout his life, Barhebraeus maintained complex relations with members of the Church of the East. While sometimes described as an "ecumenist", this is an overstatement, as he remained a firm Miaphysite and did not advocate doctrinal union.[24] Nevertheless, he expressed fraternal sentiments towards East Syrians and envisioned the restoration of a unified Syriac Church rooted in the ancient Edessan tradition. His familiarity with East Syrian scholars and contact with Latin Christians (who at the time had achieved communion with the Maronites) may have influenced this outlook. He corresponded courteously with Catholicos Makkika II (1257–1265) and Denha I (1265–1281), criticising their Christological formulations but emphasising shared Nicene faith. He even cited Church of the East commentaries as authoritative in his Nomocanon and clergy from the Church of the East attended his consecration of the chrism in Baghdad in 1265. His belief that disputes were merely terminological rather than doctrinal has served as a model for the current ecumenical dialogue between churches today. Upon his death, Catholicos Yahbalaha III (1282–1317) declared a public day of mourning in Maragha attended by "Nestorians, Armenians, and Greeks".[24]
Physician and Polymath
Influenced by his father, Barhebraeus left Antioch and travelled to Tripoli, a Crusader state at the time, to begin his study of medicine.[25] His expertise eventually secured him the position of personal physician to Hulagu Khan, which was remarkable achievement.[26] He was remembered as first "the father of physicians" and then "the glory of pastors" in a manuscript colophon, showing the dual nature of his vocation but emphasizing his role as a doctor.[27] In addition to being a scholar, historian, and physician, Barhebraeus was much more: he was also a mathematician, astronomer, and lecturer. He authored numerous books on intricate subjects like philosophy, religion, and grammar, presenting them in an easily understandable manner.[28]
Remove ads
Works
Summarize
Perspective
Encyclopedic and philosophical
Bar Hebraeus' great encyclopedic work is his Hewath Hekhmetha, "The Cream of Science", which deals with almost every branch of human knowledge, and comprises the whole Aristotelian discipline, after Avicenna and Arabian writers. This work, so far, has not been published, with the exception of one chapter, by Margoliouth, in Analecta Orientalia ad poeticam Aristoteleam (London, 1887), 114–139.
The Kethabha dhe-Bhabhatha ("Book of the Pupils of the Eyes") is a compendium of logic and dialectics. Other works are to be found in various manuscripts, preserved at Florence, Oxford, London, and elsewhere. The Teghrath Teghratha ("Commerce of Commerces") is a résumé of the preceding, while Kethabha dhe-Sewadh Sophia ("Book of Speech of Wisdom") represents a compendium of knowledge in physics and metaphysics. To these should be added a few translations of Arabic works into Syriac, as well as some treatises written in Arabic.[29]
Biblical
The most important work of Bar Hebraeus is Awsar Raze, "Storehouse of Secrets", a commentary on the entire Bible, both doctrinal and critical. Before giving his doctrinal exposition of a passage, he first considers its critical state. Although he uses the Peshitta as a basis, he knows that it is not perfect, and therefore controls it by the Hebrew, the Septuagint, the Greek versions of Symmachus, Theodotion, Aquila, by Oriental versions, Armenian and Coptic, and finally by the other Syriac translations, Heraclean, Philoxenian and especially the Syro-Hexapla. The work of Bar Hebraeus is of prime importance for the recovery of these versions and more specially for the Hexapla of Origen, of which the Syro-Hexapla is a translation by Paul of Tella. His exegetical and doctrinal portions are taken from the Greek Fathers and previous Syriac Orthodox theologians. No complete edition of the work has yet been issued, but many individual books have been published at different times.[29]
Historical
Bar Hebraeus has left a large ecclesiastical history called Makhtbhanuth Zabhne (Chronicon), in which he considers history from the Creation down to his own day. Bar Hebraeus used almost all that had been written before him, showing particular favor to the now lost chronographic records published by Theophilus of Edessa (late 8th century, although he has this only through Michael the Syrian and other dependents).[30] The work is divided into two portions, often transmitted separately.[31]
The first portion deals with political and civil history and is known as the Chronicon Syriacum. The standard edition of the Chronicon Syriacum is that of Paul Bedjan.[32] An English translation by E. A. Wallis Budge was published in 1932.[33][34]
This was to give context to the second portion, known as the Chronicon Ecclesiasticum and covering the religious history.[31] That section begins with Aaron and consists of a series of entries of important individuals. The first half covers the history of the Syriac Orthodox Church and the Patriarchs of Antioch, while the second half is devoted to the Church of the East, the Nestorian Patriarchs, and the Jacobite Maphrians. The current edition of the Chronicon Ecclesiasticum is that of Abbeloos and Lamy,[35] Syriac text, Latin translation. An English translation by David Wilmshurst was published in 2016.[36]
Bar Hebraeus towards the end of his life decided to write a history in Arabic largely based on the Chronicon Syriacum, adapted for a wider Arabic-reading readership rather than solely for Syriac-literate clergy.[37] The work became known under the name al-Mukhtaṣar fi-l-Duwal.[38] This was first published by Edward Pococke in 1663 with Latin comments and translation.[39] A modern edition was first published by Fr. Anton Salhani in 1890.[40]
Theological
In theology Bar Hebraeus was a Miaphysite.[41] He once mused: When I had given much thought and pondered on the matter, I became convinced that these quarrels among the different Christian Churches are not a matter of factual substance, but of words and terminology; for they all confess Christ our Lord to be perfect God and perfect human, without any commingling, mixing, or confusion of the natures... Thus I saw all the Christian communities, with their different christological positions, as possessing a single common ground that is without any difference between them.[42]
In this field, we have from Bar Hebraeus Menarath Qudhshe, "Lamp of the Sanctuary", and the Kethabha dhe-Zalge, "Book of Rays", a summary of the first. These works have not been published, and exist in manuscript in Paris, Berlin, London, Oxford, and Rome. Ascetical and moral theology were also treated by Bar Hebraeus, and we have from him Kethabha dhe-Ithiqon, "Book of Ethics", and Kethabha dhe-Yauna, "Book of the Dove", an ascetical guide. Both have been edited by Bedjan in "Ethicon seu Moralia Gregorii Barhebræi" (Paris and Leipzig, 1898). The "Book of the Dove" was issued simultaneously by Cardahi (Rome, 1898). Bar Hebraeus codified the juridical texts of the Syriac Orthodox, in a collection called Kethabha dhe-Hudhaye, "Book of Directions", edited by Bedjan, "Barhebræi Nomocanon" (Paris, 1898). A Latin translation is to be found in Angelo Mai, "Scriptorum Veter. Nova Collectio", vol. x.
Linguistic
Linguistic works of Gregory Bar Hebraeus resulted from his studies of Syriac language and Syriac literature.[43] He wrote two major grammatical works. First is the "Book of grammar in the meter of Mor Ephrem", also known as the "Metrical Grammar",[44][45] written in verses with commentaries, and extant in some 140 copies from various periods.[46] In that work, he referred to his native language both as Aramaic (ārāmāytā) and Syriac (sûryāyā).[47] His other grammatical work is called the "Book of Splendours" (Ktābā d-ṣemḥe). Both were edited by Paulin Martin in 1872.[48][49]
Other works
Beside previously mentioned, Bar Hebraeus has left many other works on mathematics, astronomy, cosmography, medicine and philosophy, some of which have been published, but others exist only in manuscripts. The more important of them are:
- Kethabha dhe-Bhabhatha (Book of the Pupils of the Eyes), a treatise on logic or dialectics
- Hewath Hekmetha (Butter of Wisdom), an exposition of the whole philosophy of Aristotle
- Suloqo Hawnonoyo (Ascent of the Mind), a treatise on astronomy and cosmography, edited and translated by F. Nau (Paris, 1899)
- various medical works[50]
- Kethabha dhe-Zalge (Book of Rays), a treatise on grammar
- ethical works
- poems
- Kethabha dhe-Thunnaye Mghahkhane (Book of Entertaining Stories), edited and translated by E. A. Wallis Budge (London, 1897).
A full list of Bar Hebraeus's other works, and of editions of such of them as have been published, can be found in several scholarly works.[29]
Remove ads
Veneration
He is regarded as a saint by the Syriac Orthodox Church, who hold his feast day on July 30.[51]
References
Sources
External links
Wikiwand - on
Seamless Wikipedia browsing. On steroids.
Remove ads