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Memoirs of Edessa and Other Ancient Syriac Documents
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[2974] Properly “miserable.” Compare Rom. vii. 24; 1 Cor. xv. 19.—Tr.
[2975] Otherwise Cæsarea Paneas, or C. Philippi: now Banias.—Tr.
[2976] Cureton: “the whole object of our Lord’s coming into the world was.” But *** is = omnino.—Tr.
[2977] A few lines are wanting here in the ms.
[2978] The greater part of the word rendered “deaf” is conjectural.—Wright.
The “your” looks as if it were impersonal: “it is useless for any one to talk to the deaf.”—Tr.
[2979] “By” (***) is not in the printed text.—Tr.
[2980] Lit. “the blame in which justice is involved (prop., buried) is yours.”—Tr.
[2981] Comp.Prov. xix. 25.—Tr.
[2982] “This” is doubtful.—Wright.
[2983] I have very little doubt that we should substitute ***—the earth trembled—for ***—who is from the earth.—Wright. [Words in italics are by the translator.]
[2984] Lit. “have proclaimed.”—Tr.
[2985] Cureton renders: “They would not have proclaimed the desolation of their city, nor would they have divulged the affliction of their soul in crying Woe!” Dr. Wright pronounces the two words whose equivalents are given in italics to be very doubtful. Dr. Payne Smith, instead of the latter of the two (***), conjectures ***. This conjecture has been adopted. “Brought down” is lit “cause to drop.”—Tr.
[2986] The ancient Syriac Gospel, Luke xxiii. 48, gives: “And all those who were assembled there, and saw that which was done, were smiting on their breast, and saying, Woe to us! what is this? Woe to us for our sins!”
[2987] i.e., Christianity.—Tr.
[2988] Or “confirmed.”—Tr.
[2989] Perhaps “town” will not seem too insignificant a word if it be taken in its original sense of a fortified place, which the Syriac term also denotes. It seemed desirable to distinguish, if possible, the two words which have been rendered respectively “city” and “town” in these pages. The only exception made is in a single passage were Rome is spoken of.—Tr.
[2990] These words are not in the letter of Christ to Abgar. They must therefore be, either a message brought by Addæus himself, or, much more probably, a later interpolation: earlier, however, than Ephraem Syrus, who alludes to them in his Testament. This notion of the immunity of the city of Edessa is referred to by several Syriac writers. Nor was it confined to the East: it obtained in very early times in our own country, where the letter of our Lord to Abgar was regarded as a charm. In a very ancient service-book of the Saxon times, preserved in the British Museum, the letter followed the Lord’s Prayer and the Apostles’ Creed; and an appended description of the virtues of the epistle closes with these words, according to the Latin version of Rufinus: “Si quis hanc epistolam secum habuerit, securus ambulet in pace.” Jeremiah Jones, writing of the last century, says: “The common people in England have had it in their houses in many places in a frame with a picture before it: and they generally, with much honesty and devotion, regard it as the word of God and the genuine epistle of Christ.” Even now a similar practice is believed to linger in some districts. The story of Abgar is told in an Anglo-Saxon poem, published in Abgarus-Legenden paa Old-Engelsk by G. Stephens, Copenhagen, 1853.
It consists of 204 lines, is a tolerable close rendering of Eusebius, and is ascribed by Stephens to Aelfric, archbishop of York from 1023 to 1052. Note that ambulet (above) is for ambulabit, apparently.—Tr.
[2991] See Eph. i. 18.
[2992] Lit. “obtain.”—Tr.
[2993] Or “lose.”—Tr.
[2994] Lit. “Spirit of holiness.”—Tr.
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