Материал: Strategii_organizatsii_smyslovogo_prostranstva_v_arabo-musulmanskoy_kulture

doxographer Muḥammad aš-Šahrastānī (1076—1153) summarized this as follows in his celebrated Book of Religions and Sects (Kitāb al-mi- lal wa-n-niḥal): “Then Christians split up into seventy two sects1, the three big divisions among them being: the Melkites, the Nestorians, and the Jacobites”2.. A similar view of the Christian divisions, differentiating between three main communities, is also found in the Christian Syrian author’s The Book of the Concordance of Faith, obviously influenced by the Islamic doxographical tradition3..

Uṣūl wa-furūʿ (‘roots and branches’) is one of the basic concepts of the Arabicthoughtthatwasdevelopedingrammar,religiousandphilosophical discourses (Uṣūl ad-Dīn, Uṣūl al-Ḥadīṯ), and the Muslim law (Uṣūl al- Fiqh)4..ItwasalsousedinthetraditionalArabicMuslimreligiousstudies concerning the origins of various Christian denominations.. For example, Šihāb ad-Dīn Abū al-ʿAbbās Aḥmad ibn Idrīs aṣ-Ṣanhāǧī called al-Qarāfī (1228—1285), a Mālikī jurist of Berber origin who lived in Ayyūbid and Mamlūk Egypt, while discussing Christian divisions in his work Superb answers to shameful questions in refutation of the unbelieving religion (alAǧwiba al-fāḫira ʿan al-asʾila al-fāǧira fī-r-radd ʿalā-l-milla al-kāfira)5, formulates his polemical remark as follows: “Each of them wants a right denominationtobranchoutfromanimpossibleroot,butthereisnobranch, if the root is spoiled (kullan minhum yurīd tafrīʿ maḏhab ṣaḥīḥ ʿalā aṣl mustaḥīl, wa-lā farʿ iḏā fasad al-aṣl)”..

1 ThenotionthattheChristiansweredividedintoseventytwogroupswasprobably influenced by Muslim Ḥadīṯs: see Gautier H. A.. Juynboll, Encyclopedia of Canonical Ḥadīth (Leiden; Boston: Brill, 2007), 437, 458..

2 William Cureton, Muhammad al-Shahrastáni, Kitāb al-milal wa-n-niḥal. Book of Religious and Philosophical Sects (London: Soc.. for publication of Oriental texts, 1842), Part 1, 173.. The division of Christianity in ‘three main denominations’is evidenced in the writings of many Medieval Muslim authors..

3 See the discussion in Н. Н. Селезнев [Nikolai N. Seleznyov], Средневековый восточнохристианский экуменизм как следствие исламского универсализма

[Medieval Eastern Christian ecumenism as a result of Islamic universalism], Фило­ софский журнал 1 (8) (2012), p.. 77—85..

4 M. G.. Carter, Uṣūl, The Encyclopaedia of Islam, New edition, vol. X (Leiden: Brill, 2000), p.. 928:2—930:2; N. Calder, Uṣūl al-Dīn, Ibid.., p.. 930:2—934:1; E. Dickinson, Uṣūl al-Ḥadīth, Ibid.., p.. 934:1—935:1; A. J. Newman, J. J.. G. Jansen, Uṣūliyya, Ibid.., p.. 935:1—938:1..

5 al-Aǧwiba al-fāḫira ʿan al-as’ila al-fāǧira fī-r-radd ʿalā-l-milla al-kāfira / Maǧdī Muḥammad aš-Šahāwī.. Bayrūt: ʿĀlam al-Kutub, 1426/2005, p. 127; Thomas, D.., Mallett, A.. (eds), Christian-Muslim Relations: A Bibliographical History.. Vol. 4 (1200—1350).. (Leiden; Boston, 2012), p. 582—587..

AlongwiththedivisionofChristianityin‘threemaindenominations’, the concept of the ‘roots and branches’ is also present in the survey of Christian divisions in the aforementioned Book of the Concordance of Faith.. Its author says: “They [i. e.. Christians] split into many divi­ sions of which one could speak for long.. But even if they do, all their multiplicity aside, agree in opinions and differ from each other in passions, they are reducible to three divisions (fiiraq), for they ascend to three denominations (maḏāhib) as their roots, namely the division of the Nestorians, the division of the Melkites, and the division of the Jacobites; everything that exists apart from these three communities (al- milal) are [in fact] divisions which originate from them and are reducible to them”6..

The Book of the Concordance of Faith (Kitāb iǧtimāʿ al-amāna) is extant in the following two recensions: (1) the recension of the Bodleian Library manuscript (16th c..; MS Ar.. Uri 38 / Huntington 240; fol. 119v— 124v), which was published by Gérard Troupeau in 19697.. It was written, as the editor remarks, in an oriental Egyptian Arabic script (“écriture orientale (Égypte)”)8; (2) the recension of the Vatican Library manuscript, dating to AD 1692 (1103 Anno Hegirae, 2003 Anno Graecorum) — Vat.. ar.. 657, fol. 4v—15r9.. This second recension was described and presented in excerpts byAssemani in his Bibliotheca orientalis10. The Vatican manuscript contains the text of The Book of the Concordance of Faith written in Garshūnī, i.. e.. in Arabic transcribed into Syriac script (Eastern Syriac

6 Kitāb iǧtimāʿ al-amāna, Introduction, § 1; see the annex below.. The concept ‘roots of the religion’(Uṣūl ad-Dīn) was used in theArabic Christian tradition as well: the apology Kitāb uṣūl ad-Dīn by Elias ibn al-Muqlī, the catechism with the same title by ʿAḇdīšōʿ of Nisibis, and the theological ‘Summa’entitled Maǧmūʿ uṣūl ad-dīn wa-masmūʿ maḥṣūl al-yaqīn by al-Muʾtaman Abū Isḥāq Ibrāhīm ibn al-ʿAssāl are the examples..

7 GérardTroupeau,“LelivredelʼunanimitédelafoideʿAlīibnDāwudal-Arfādī”, Melto 5:2 (1969) 197—219; repr.. in: Gérard Troupeau, Études sur le christianisme arabe au Moyen Âge (Aldershot; Brookfiield: Ashgate, 1995) (Variorum Collected Studies Series, CS515), Essay XIII, 201—219..

collectioeVaticaniscodicibusedita,vols. 1—10(Romae:TypisVaticanis,1825—1838), vol.. 4 (1831), 583 (No.. DCLVII /A..53)..

10 JosephSimonAssemani,BibliothecaOrientalisClementino-Vaticana,vols. 1—3 (Romae, 1719—1728), vol.. 3:1 (1725), 513—516..

script, in this case)11.. The present author has recently published a critical edition of the Garshūnī recension12..

The fiirst part of the third volume of the Bibliotheca orientalis (“DeScriptoribusSyrisNestorianis”)presentsTheBookoftheConcordance of Faith as a treatise by “Elias the Nestorian metropolitan of Jerusalem and Damascus”, (“Elias Hierosolymæ & Damasci Nestorianorum Metro­ polita”).. In this section, Assemani presented some excerpts from the treatise13 re-transcribed into the Arabic script.. While doing the reversed transcription, he introduced some changes in the text.. One can assume that these changes were triggered by his discomfort with the East-Syriac script of the manuscript as well as with some elements of the Iraqi dialect14 which had crept into the text.. Both were equally unfamiliar to the Maronite author whose own dialect was Lebanese, and whose usual Syriac script was the West-Syriac serṭō.. The Vatican manuscript has a note in the introduction (fol. 4[v]:2), saying that Elias al-Ǧawharī, the metropolitan of Jerusalem, re-wrote or copied (nasaḫa-hu) the treatise that follows.. Assemani latinized “al-Ǧawharī” (i.. e.. “the Jeweller”, probably a reference

11 Д. А. Морозов [D. A. Morozov] Каршӯнӣ: сирийская письменность в арабо-

христианских текстах [Karšūnī: Syriac script in Christian Arabic texts] in: Пятые чтения памяти профессора Николая Федоровича Каптерева. Россия и православный Восток: новые исследования по материалам из архивов и музейных собраний. (Москва, 30—31 октября 2007 г.). Материалы.. (Москва, 2007) 70—72, See also his important article “Каршуни” (Karšūnī) in Православная Энциклопедия [The Orthodox Encyclopaedia], vol.. 31.. Moscow: The Orthodox Encyclopaedia Publishers, 2013, p. 463—465; Alphonse Mingana, “Garshūni or Karshūni?”, Journal of the Royal Asiatic Society (1928) 891—893; Françoise Briquel-Chatonnet, “De l’intérêt de l’étude du garshouni et des manuscrits écrits selon ce système”, in

L’Orient chrétien dans l’empire musulman: Hommage au professeur Gérard Troupeau

(Versailles: Éditions de Paris, 2005) (Studia arabica III) 463—475.. For specifiic characteristicsoftheEastern(“Chaldean”)Garshūnīsee:HerschRam,QiṣṣatMârÊlîĭâ (Die Legende vom Hl. Elias). Als Beitrag zur Kenntnis der arabischen Vulgär-Dialekte Mesopotamiens nach der Handschrift Kod. Sachau 15 der Königl. Bibliothek zu Berlin herausgegeben, übersetzt und mit einer Schriftlehre versehen.. Inaugural-Dissertation (Leipzig: J. S. Hinrichs, 1906)..

12 Н. Н. Селезнев [Nikolai N. Seleznyov], Западносирийский книжник из Арфāда и иерусалимский митрополит Церкви Востока.. «Книга общности веры» и ее рукописная редакция на каршуни [AWest-Syrian Clerk from Arfād and the East-Syriac Metropolitan of Jerusalem.. “The Book of the Concordance of Faith” and Its Manuscript Recension in Garshūnī], Символ 58: Syriaca & Arabica (Париж; Москва, 2010) 34—87, 45—72 (text in Garshūnī), 73—87 (Russian translation)..

13fol. 4v:4, fol. 4v:10, fol. 7r:17—7v:12, fol. 13v:11—14r:2, fol. 10v:4—10v:10, fol. 10v:10—11r:16, fol. 11r:16—12r:5, fol. 12v:2—12v:17..

14E.. g.., fol. [4]v:4 and fol. 12v:13—15..

the name.. Neither Assemani nor later scholars discussing the subject took noticeoftheGarshūnīversion’sindicationthatitwasmerelycopied(rather than composed) by Elias al-Ǧawharī..

In the text of the Bodleian Library the treatise is attributed to ʿAlī ibn Dāwūd al-Arfādī.. It is worth mentioning that in his catalogue of the Bodleian Library, Joannes Uri (1726—1796) omitted the reference to the Book of the Concordance of Faith as part of the manuscriptAr.. Uri 38 / Huntington 24015.. Presumably because of this, neither did Georg Graf (1875—1955) mention ʿAlī ibn Dāwūd al-Arfādī as the author of the Book of the Concordance of Faith in his monumental Geschichte der christlichen arabischen Literatur, but, following Assemani, placed the treatise in the section on “Elias (Ilīyā) al-Ğawhari von Jerusalem und Elias von Damaskus”16..

AnArabic-speakingmedievalCopticauthorMuʾtaman(ad-Dawla)ibn al-ʿAssāl (13th c..)17 prepared a synopsis of the Book of the Concordance of FaithintheeighthchapterofhisSummaoftheFoundationsofReligionand of the Traditions (lit. What was Heard) of Reliable Knowledge (Maǧmūʿ uṣūlad-dīnwa-masmūʿmaḥṣūlal-yaqīn)..Inthesubtitlehegavetothesec- tion, he indicates that he reproduces a treatise of “Elias, the metropolitan of Jerusalem, on the same subject, entitled [The Book] of the Concordance of Faith and the Brief Exposition of Religion, and it is [also] said that this [treatise] is [by] ʿAlī ibn Dāwūd..”18 Ibn al-ʿAssāl, evidently, was aware of both attributions, and he duly provides both in mentioning the author of the Book of the Concordance of Faith.. While exploring the Summa of the Foundations of Religion in the Vatican and Paris manuscripts (Vat.. ar.. 103, fol. 91v—94 and Paris, BNF ar.. 200, fol. 63—65v), Gérard Troupeau misinterpreted this double ascription as a claim that Elias of Jerusalem was

15Johannes Uri, Bibliothecæ Bodleianæ codicum manuscriptorum orientalium, videlicet Hebraicorum, Chaldaicorum, Syriacorum, Æthiopicorum, Arabicorum, Per­ sicorum, Turcicorum, Copticorumque catalogus.. Pars prima (Oxonium: Clarendon, 1787), [Ar.. Chr..] 34..

16Georg Graf, Geschichte der christlichen arabischen Literatur, vols 1—5 (Città del Vaticano: Biblioteca Apostolica Vaticana, 1944—1953), vol. 2 (Studi e testi 133) 132—133..

17See about him: Graf, Geschichte der christlichen arabischen Literatur, vol. 2, 407—414..

18Abullif Wadi, Bartolomeo Pirone, al-Muʾtaman Abū Isḥāq Ibrāhīm Ibn al- ʿAssāl, Maǧmūʿ uṣūl ad-dīn wa-masmūʿ maḥṣūl al-yaqīn. Summa dei principi della Religione (Cairo; Jerusalem: Franciscan Centre of Christian Oriental Studies, 1998) (Studia Orientalia Christiana; Monographiae, 6a—9), Vol.. 1/SOCh 6a, 187—192..

indentical with ʿAlī ibn Dāwūd and remarked that he found this alleged identifiication (in actual fact, never made by Ibn al-ʿAssāl) rather improbable19..

Concerning ʿAlī ibn Dāwūd al-Arfādī, Troupeau indicates that he is “completely unknown in the history of Christian Arabic literature” (“totalement inconnu dans l’histoire de la littérature arabe chrétienne”) and surmises that he was a Syrian, since the village Arfād which provided ʿAlī ibn Dāwūd with his nisba (a name indicating the place of origin) was located, according to the geographical dictionary of Yāqūt al-Ḥamawī (1179—1229), near ʿAzāz north of Aleppo20.. Sidney H. Griffiith could not fiind any defiinite information about al-Arfādī, either, and consequently characterized the author as “the shadowy ʿAlī ibn Dāwud al-Arfādī, of uncertain date and denomination”21.. Troupeau suggests that the author of the Book of the Concordance of Faith belonged to the West-Syriac (“Jacobite”) community on the ground of his analysis of the contents of the treatise: al- Arfādī’s accounts of the “Nestorians” and the “Melkites” are rather brief, whereas his descriptions of the views of the “Jacobites” are more detailed and are placed at the end of each comparative section.. Moreover,hecharacteristicallyemphasizesthesignifiicanceofthe“oneness of Christ”22.. Troupeau also argued for the eleventh century as the probable period of al-Arfādī’s life and floruit, but did not furnish any substantial evidence in support of this suggestion.. He further remarks that al-Arfādī was probably the author of another treatise — On the Verity of the Gospel (Kitāb fī ṣiḥḥat al-Inǧīl) — referenced by the author himself in the section of the Book of the Concordance of Faith discussing the Gospels23..

Assemani suggested to identify Elias al-Ǧawharī with Elias ibn ʿUbayd who fiirst occupied the episcopal see of the Church of the East in Jerusalem and was then elevated to the metropolitan see of the same Church in Damascus..24 This identifiication was based on ʿAmr ibn Mattā’s report about the patriarch of the Church of the East John (Yuwānīs) who “in the middle of Tammūz [July] of the year 280 of the Hiǧra, i.. e.. the year 1204 of the Seleucid era [AD 893] ..... on the day of his own ordination,

19Troupeau, 1969, 198..

20Ibid..

21Sidney Harrison Griffith, Church in the Shadow of the Mosque: Christians and Muslims in the World of Islam (Princeton; Oxford, 2008), 142..

22Troupeau, 1969, 199..

23Ibid..

24Assemani, Bibliotheca Orientalis, vol. 3:1, 513; See also: Graf, Geschichte der christlichen arabischen Literatur, vol. 2, 132..