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Memoirs of Edessa and Other Ancient Syriac Documents
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[3051] This ignominious mode of execution, which was employed in the case of the two thieves at Calvary, seems to have been of Roman origin. The object of the king in putting Aggæus to this kind of death was, probably, to degrade and disgrace him.
[3052] This paragraph is a barefaced interpolation made by some ignorant person much later, who is also responsible for the additions to the Martyrdom of Sharbil, and to that of Barsamya. For this Palut was made Elder by Addæus himself, at the time that Aggæus was appointed Bishop, or Guide and Ruler. This took place even before the death of Abgar, who died a.d. 45; whereas Serapion did not become bishop of Antioch till the beginning of the third century, if, as is here stated, he was consecrated by Zephyrinus, who did not become Bishop of Rome till a.d. 201.
[3053] Moses Chor., ii. 36, calls him, in the translation of Le Vaillant de Florival, “Ghéroupna, fils de l’ecrivain Apchatar;” in that of Whiston, “Lerubnas, Apsadari scribæ filius.” Apchatar of the first, and Apsadar of the second, translator are evidently corruptions in the Armenian from the Adbshaddai (= Ebedshaddai) of the Syriac. Dr. Alishan, in a letter to Dr. Cureton from the Armenian Convent of St. Lazarus, Venice, says he has found an Armenianms., of probably the twelfth century, which he believes to be a translation of the present Syriac original. It is a history of Abgad and Thaddæus, written by Ghérubnia with the assistance of Ananias (= Hanan), confidant (= sharir) of King Abgar.
[3054] This work is taken, and printed verbatim, from the same ms. as the preceding, Cod. Add. 14,644, fol. 10. That ms., however, has been carefully compared with another in the Brit. Mus. in which it is found, Cod. Add. 14,531, fol. 109; and with a third, in which the piece is quoted as Canons of the Apostles, Cod. Add. 14,173, fol. 37. In using the second, a comparison has also been made of De Lagarde’s edition of it (Vienna, 1856). This treatise had also been published before in Ebediesu Metropolitæ Sobæ et Armeniæ collectio canonum Synodicorum by Cardinal Mai. It is also cited by Bar Hebræus in his Nomocanon, printed by Mai in the same volume. These three texts are referred to in the notes, as A. B. C. respectively. [It seems to me that this and the Bryennios fragment are alike relics of some original older than both. To that of vol. vii. (p. 377) and the Apostolic Constitutions, so called, this is a natural preface.]
[3055] A. omits “three hundred and.” They are supplied from B. The reading of C. is 342.
[3056] This month answers to Sivan, which began with the new moon of June.—Tr.
[3057] C. reads “fourteenth.”
[3058] The day of Pentecost seems to be put for that of the Ascension.
[3059] Syr. “Baith Zaithe.” Comp. Luke xxiv. 50 sqq.
[3060] Comp. Acts i. 12 sqq.
[3061] [It is evident that the apostles had no such ideas until after the vision of St. Peter,Acts x. 9-35.]
[3062] [It is evident that the apostles had no such ideas until after the vision of St. Peter,Acts x. 9-35.]
[3063] The reading of B. and C.: A. reads “answered them.”
[3064] B. reads “suddenly.” [The translator interpolates upon him.]
[3065] On praying toward the east, comp. Apost. Constitutions, ii. 57, vii. 44; and Tertullian, Apol., 16.
A. C., ii. 57, contains an interesting account of the conduct of public worship. It may be consulted in connection with Ordinances 2, 8, and 10, also.—Tr.
[3067] B. and C. read “at the last.” Ebediesu has “from heaven.”
[3068] i.e., the Eucharist.—Tr.
[3069] C. reads “His holy angels.”
[3070] For Ords. 3 and 4, see Ap. Const., v. 13–15.
[3071] B. reads “His manifestation.”
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