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Memoirs of Edessa and Other Ancient Syriac Documents
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[3140] Perhaps Cyprianus, which is found written in Syriac in the same manner as the word here.
[3141] This is the time often allotted to Peter’s episcopate at Rome, although it is certain that he did not constantly reside there during that period: we find him the year after at Jerusalem. [The chronological incredibility of this residence in Rome has been fully demonstrated; but it is so entirely inconsistent with the scriptural history, and with that of St. Paul in particular, that no other argument is necessary. On the other hand, it appears to me conclusively established, that St. Peter closed his life in Rome, under Nero. And I think this apostle’s visit fully explained by the fact that the Roman Christians were so largely “of the circumcision,” that St. Paul himself might naturally have invited him to share his own labours in Rome, on the well-known rule of his conduct (Rom. xv. 20; 2 Cor. x. 13-16). See vol. vi. elucid. p. 47.]
[3142] B. has Lainus = Linus, the person undoubtedly meant. The error arose chiefly from the *** [L] being taken as the sign of the accusative case. Below, the name appears as Isus, and in the Acts of Barsamya we have Anus.
This sign of the accusative may be omitted.—Tr.
[3143] In canon x. (see next note) it is said “in the pulpit of the church;” and in the Teaching of Addæus it is said that “a large multitude of the people assembled for the reading of the Old Testament and the New.” The inhibition seems, therefore, to refer only to public reading. [See p. 661, supra.]
[3144] This agrees with the tenth canon in the Teaching of the Apostles. [See p. 668, supra.]
[3145] That is, their martyrdom. But B. reads “labour.”
[3146] This abrupt termination seems to indicate that there was something more which followed. The famine referred to seems to be the same as that mentioned in the interpolated passage at the end of the Acts of Sharbil.
[3147] There are twomss. from which this piece is taken. The first is Cod. Add. 14,644, fol. 72 vers. This, which is referred to as A., has been copied exactly, except that a few manifest errors have been corrected and some deficiencies supplied from the other. This latter, quoted as B., is Cod. Add. 14,645. It is some three or four centuries later than the first. They were first taken down by shorthand-writers, called notarii (notaries), or exceptores, by which name they are mentioned towards the end of this extract; the Greeks called them ταχυγράφοι. They were then arranged in proper order by persons called by the Greeks ὑπομνηματογράφοι, and by the Romans Ab Actis.—The use of ὑπομνήματα and other Greek words seems to show that these Acts were originally written in that language.
Notaries, i.e., actuarii, or at a later day exceptores.—Tr.
[3148] The Latin Acta, to which the Greek ὑπομνήματα here employed corresponds, was used to denote the authorized records of judicial proceedings.—Tr.
[3149] Αὐτοκράτωρ.—Tr.
[3150] That is, a.d. 112. But the Greek era commences 311 or 312 b.c., and therefore a.g. 416 would answer to a.d. 105. There appears to be some error in the date.
[3151] The king reigning in the fifteenth year of Trajan was Maanu Bar Ajazath, the seventh king of Edessa after Abgar the Black.
[3152] It would thus appear that Paganism and Christianity were tolerated together in Edessa at this time, equal honour being attributed to the head of each religious party. Cf. Teaching of Addæus, p. 661: “Neither did King Abgar compel any man by force to believe in Christ.”
[3153] A little before the passage quoted in the last note it is said that this altar was left standing when the altars to Bel and Nebu were thrown down.
[3154] Perhaps this is the same as the “Archives” mentioned p. 007, note 14.
[3155] B. adds, “before the god Zeus.”
[3156] B. adds here: “And in all these things thou hast forgotten God, the Maker of all men, and because of His long-suffering hast exalted thyself against His mercy, and hast not been willing to turn to Him, so that He might turn to thee and deliver thee from this error, in which thou standest.”
[3157] Lit. “thy old age.”—Tr.
[3158] The Peshito, for Ζεύς in Acts xiv. 12, has “Lord of the gods.”
[3159] B. has “the work of men’s hands.” [Jer. xvi. 20.]
[3160] B. makes a considerable addition here, which it is hardly necessary to quote, the words being in all probability only an interpolation. Cureton elsewhere remarks: “I have almost invariably found in these Syriac mss. that the older are the shorter, and that subsequent editors or transcribers felt themselves at liberty to add occasionally, or paraphrase the earlier application in regard to early Christian literature.—Tr. [But Cureton is speaking for his pet idea.]
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