ANASTASIUS, THE THIRTY-SIXTH PATRIARCH. A. D. 605-616.
And the Lord Christ considered his people, for he is the chief and leader of shepherds, and raised up a wise man adorned with virtues, whose name was Anastasius, an inhabitant of Alexandria and one of the priests of the, church there, learned in the scriptures and in the doctrines of the faith. So he was placed by the ineffable decrees of God upon the apostolic throne, and began to appoint the bishops and the priests according to the canon of the Church. Anastasius was brave of heart, and went to the city at all times, and entered therein, and ordained the priests there; for, as we have mentioned above, the orthodox bishops were forbidden to enter Alexandria; and he drew many of the people to himself by his wisdom, for he was a learned man, known through his appointment to the city-council. He had been presiding priest in the two churches that we have mentioned, |479 namely the Angelion and the church of Cosmas and Damian, and over the convents of virgins, and most of the monasteries.
Then Anastasius began to build church after church. And he took the church which is on a mound of ruins, and a church named after Michael. He had great trouble from the party of Tiberius and Belisarius, upon whom the name of Gaianus had come, and from the followers of the impure Chalcedonian council, and from another man who was called Eulogius. This man was exceedingly indignant against the Father Anastasius, and desired to bring upon him all evils and torments; but God did not deliver him into his hands.
In those days there arose a man from the palace, one of the chief officers, whose name was Phocas, and killed the prince, and sat in his place, and did wicked deeds; and he loved carnal pleasure, and corrupted all the daughters of the patricians; and he loved discord without fear. Therefore when Eulogius knew of this, and heard the report of these things, he wrote to the prince a calumnious letter, concerning the Father Anastasius, full of lies and folly. For he said that, when Anastasius preached in the church of John the Baptist, he anathematized him and the victorious princes and the Chalcedonian council, adding : «And I marvelled that the springs and |480 the waters were not dried up». This Eulogius wrote to the prince that he might stir up trials for the orthodox. So when Phocas, who had taken possession of the empire, heard this, he was troubled, and wrote to the governor in Alexandria, that he should take from the patriarch Anastasius the church of Cosmas and Damian and all its dependencies, and all that belonged to it, and give it to Eulogius, the misguided. Accordingly they seized that church; and the Father Anastasius, the blessed, was sad, and returned to the monastery with great grief and much sighing. And he desired that God might reunite the members of the Church which Satan had divided; I refer to the division of Antioch from Alexandria, the cause of which was Peter, patriarch of Antioch; and God heard his prayers; for Peter the aforesaid died, and there sat instead of him, upon the throne of Severus at Antioch, a man who was a monk and priest and scholar, named Athanasius, exceedingly wise, and pure in heart. And it was he who delivered a homily in which he spoke of the holy Severus; and everyone that read it knew that the Lord Christ was with him, and his wisdom was within him.
So when the Father Anastasius heard that Athanasius had taken his seat as patriarch upon the throne of Antioch, he hastened to write to him a synodical letter full of wisdom, in which he styled him his colleague and one who was brother and friend, and one turning his attention to the faith, and to the rectification of that which had been corrupted by Peter, the misguided one who was now dead. «For the whole of the spiritual Israel |481 is one flock», wrote Anastasius, «and thou shalt unite it, that thou mayest receive the crown of testimony and unity».
Now Athanasius was good fruitful ground, and therefore he received the spiritual seed with joy, and took the synodical letter which had come to him, and assembled the bishops under his see, and said to them : «Know that the world to-day rejoices in peace and love, because the Chalcedonian darkness has passed away, and there has remained this one light-giving and fruit-bearing branch of the true vine, which is the see of Mark the evangelist, and the province of Egypt. For we have been heretics and schismatics since the patriarch Severus, who was to us a guide and a way of salvation. And you know that Peter the apostle and Mark the evangelist had one gospel which they preached; and so also Severus and Theodo-sius had one faith, and lived in unity, and endured exile and conflicts to the end».
So, when the fathers and bishops heard his discourse, they rejoiced greatly and agreed to accept the synodical letter, and declared that the two churches should be one, and that the two patriarchs should be of one spirit, and a lamp illuminating the orthodox.
So the blessed Athanasius arose, and took with him five bishops, excellent and learned, and journeyed in a ship to Alexandria. But when they arrived, they were informed that the Father Anastasius was in the monasteries; and therefore they went out to him. Then, when he heard that the patriarch of |482 Antioch had come to him, he assembled the bishops and priests and monks, and arose in great humility, and went out on foot, until he met him, with chants and hymns and joy and gladness. And they entered together into the monastery which is on the sea-shore, to the north-east of the monasteries, and there they sat in peace and joy.
And the Father Anastasius sent at once and summoned all the clergy of Alexandria, that they might be present at the meeting of the fathers, and might celebrate the liturgy with them, and communicate of the Holy Mysteries. And Athanasius pronounced at that assembly a wonderful discourse, full of wisdom, so that everyone who was present marvelled; and at the end he said : «At this hour, O my friends, we must take the harp of David, and sing with the voice of the psalm 23, saying : Mercy and truth have met together; Athanasius and Anastasius have kissed one another. The truth has appeared from the land of Egypt, and righteousness has arisen from the East. Egypt and Syria have become one in doctrine; Alexandria and Antioch have become one Church, one virgin-bride of one pure and chaste bridegroom, who is the Lord Jesus Christ, the Only-Begotten Son, the Word of the Father».
And the Father Athanasius remained with the Father Anastasius for one month, while they meditated together upon the holy scriptures and profitable |483 doctrines, speaking of these matters and discussing them. Then Athanasius returned to his province in peace and great honour; and from that day there has been agreement between the see of Antioch and the see of Alexandria to this day.
And the Father Anastasius provided for the affairs of the Church with assiduity, and for spiritual learning, for the Lord granted him tranquillity. And from the first year that he sat upon the throne, he began from the first of the letters of the alphabet, and made each successive letter the first letter of that which he wrote every year in a book, whether mystagogia, or synodical epistle, or systatic epistle, or festal epistle, or homily. And he remained upon the throne, holding the orthodox faith, for twelve years, during which he wrote twelve books.
And during the forty days of the Fast before Christmas, the Lord Christ, who longs for those that believe in him, and who does wonders among his saints, looked upon him, and was pleased to translate him to the land of those that live for ever. So he went to his rest on the 22nd day of Kihak, in the year 330 of Diocletian, the slayer of the Righteous Martyrs. May their intercessions be with us ! Amen! |484
Thursday, 30 December 2010
Friday, 17 December 2010
Wednesday, 15 December 2010
112TH PATRIARCH OF ALEXANDRIA
Sawirus Ibn Muqaffa`, History of the Church part 10 - CYRIL III — CYRIL V (A. D. 1235-1894)
HISTORY OF THE PATRIARCHS OF THE EGYPTIAN CHURCH
KNOWN AS THE HISTORY OF THE HOLY CHURCH
BY
SAWIRUS IBN AL-MUKAFFA`
BISHOP OF AL-ASHMUNIN
VOLUME III. PART III
CYRIL III — CYRIL V
(A. D. 1235-1894)
http://sites.google.com/site/demontortoise2000/hist10-htm
Abba (Anba) Cyril (Kirullus) the Patriarch, the one hundred and twelfth of the number of the patriarchs.
And concerning him, (it was), that he was born at Tizmant in the mudiriah of Bani Suif, (in the) year one thousand, five hundred
(4) I.e. the Ethiopian Era.
(5) 'The Preaching of Mark' is a term used for the whole extent of the Patriarchate of Alexandria.
— 313 —
and forty-eight of the Martyrs [1831-1832 A.D.] which corresponds to the year one thousand, eight hundred and twenty-four of the Coptic (Kibtiyah) Christian (Masihiyah) (Era)(2). And he was named John (Hanna), and a short time after his birth, his parents migrated from their place of origin, and they both went to the mudiriah of as-Sharkiyah, and they settled at Kafr Sulaiman as-Sa`idi, and his kindred continued at that Kafr. And after a time (which) was not long, his parents were translated to the eternal abode, and his eldest brother who was called Al-Mu`allim Peter (Butrus) undertook his upbringing, and he took care of his education, and some priests assisted him with this. And he (John) was ordained a deacon at the hand of the father Abba (al-Anba) Abram, metropolitan (Mutran) of Jerusalem (Aurshalim), who was before Abba (al-Anba) Basil (Basilius) the aforementioned. And it was shown forth in this John (Hanna) from his earliest years, that he would become a model of Christian (al-Masihiyah) perfections. His character and instinctive nature were inclined to asceticism and mortification, and he scorned this world and its vanities, and he used to love solitude and the pursuit of learning and the restoring (of manuscripts), and he was given to the exercise of virtues. And he used to avoid the society of youths of his age, fearing lest something of their worldly inclinations might affect him, and (that) his disposition be nourished by their dispositions through the contact of his thoughts with their thoughts. And he was wont to honour his spiritual father, that is the hegoumenos (al-Kummus), to whom he used to confess with an honour surpassing description, and he held him in awe. And, finally, he left the house of his parents, and he went to the Monastery of the Syrians (as-Suryan), and it is one of the four monasteries existing
(2) I.e. the Ethiopian Era.
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in the Western Desert. And he did not remain, except a few days, before his family took him back from the monastery through the medium of the priest who had helped in his upbringing, and he returned, but his spirit did not cease to be enamoured with monasticism. And the appeal of the people did not alter the calling of God — magnified and exalted be He! And he abode among his people for a short time, and they humoured him with every expedient, and they used to attract his attention to worldly affairs, and they embellished for him its delights, and they magnified to him the toils of the monks and their heavy yoke. But all these endeavours were of no (avail), except to increase in him an ardent love and passion for the monastic life. And he began to wait for an opportunity, so that he might be able to flee from his people; and he set off headlong for the Monastery of Al-Baramus in the Desert of Scetis (Shihat), and it is the furthest of the four monasteries of the Western Desert. And this (was) in (the month of) Tut (in the) year one thousand, five hundred and sixty-seven of the Martyrs [1850 A.D.] which corresponds to the year one thousand, eight hundred and forty-three of the Coptic (Kibtiyah) Christian (Masihiyah) (Era), and it was the twentieth year of his age. After about a month, he was made a monk, and this monastery was, at that time, in very great indigence, both economically and culturally. Its revenues were very low; they were not sufficient for the needs of its monks, and its lands were in the hands of others who took the proceeds for others than it. And its monks did not obtain the necessary food, except with extreme difficulty; but there used to pass days on which they did not feed on (anything) except the lupines which had been stored up in the monasteries
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from the days of the late Abraham (Ibrahim) al-Gawhari the possessor of excellent deeds and noble actions — may God sanctify his spirit! — and for these reasons the number of its monks decreased, so that it arrived at four persons. And some people reported that the monastery contained once (only) one person, and he remained in it alone about three years. And this was some years before the monkhood of the possessor of this biography (2). And the possessor of this biography conducted himself in the monastery in the best conceivable manner of asceticism. And when the monks saw this in him, their opinion was agreed upon with the father `Awad al-Barhimi, the steward at the monastery, at that time, for his advancement to the rank of the noble priesthood. And they wrote for him a testimonial letter (at-Tazkiyah), and they sent him to Cairo (al-Kahirah) (to) the Harat Zuwailah, in the first (days) of the year one thousand, five hundred and sixty-eight of the Martyrs [1851 A.D.], that is, one thousand, eight hundred and forty-four of the Coptic (Kibtiyah) Christian (Masihiyah) (Era) (5). Then he returned to the monastery, and the monks chose him to be the intendant of their affairs, and he undertook the duties of monasticism, and he performed its obligations well. And I am not able to describe what he possessed in the way of virtues, chastity and faithfulness, and asceticism and surpassing humility and meekness and longsuffering, and sincerity in word and in deed with God and man; and his extreme love for the stranger and the neighbour, and his charity for the needy and his alms-givings to the monks from his personal income which he used to gain from copying manuscripts. And he was a great consolation to those who observed his sayings and his deeds. And the conditions of the monastery were ameliorated through his efforts, and the number of the monks increased in it, and they followed on his straight paths
(2) I.e. the Patriarch Cyril V.
(5) I.e. the Ethiopian Era.
— 316 —
in the way of Christian (al-Masihi) perfection, and they used to scorn the vanities of this world. And the number of the monks after this reached up to thirty and above it, among whom several had migrated from other monasteries to it, by reason of the good conduct of this father and his good treatment. And this father continued to perform the affairs of his office with all his energy and ability, directing and teaching and instructing and discipling, carrying out the voice of the Apostle which says: «Let everyone be according to whatever gift he has received, ministering it among one another, as good stewards of the manifold grace of God; if anyone speaks (speaking) as (it were) the oracles of God, and if anyone ministers (ministering) as of the strength which God bestows; that He may be glorified in everything through Jesus (Yasu`) Christ (al-Masih)» — First Peter (Butrus) chapter IV, verses 10-11 — . And the saying of our teacher Paul (Bulus): «We were gentle in your midst, as the nurse fosters her children — First Thessalonians (Tasaluniki), chapter II, verse seven. In brief, he reached in the way of sanctity and good devotion the climax of what was possible in his generation. And, in the meanwhile, the distinguished hegoumenos (al-Kummus) `Abd al-Masih al-Mas`udi, son of George (Girgis), associated with him, and he was from the people who supported him and who helped him together with the mentioned father `Awad. Then (it was), that the patriarch Abba (Anba) Demetrius (Dimitrius) called the possessor of the biography, (in the) year one thousand, five hundred and seventy-nine of the Martyrs [1862-1863 A.D.] to the Patriarchal Residence, and he ordained him hegoumenos (Ighumanus), and he appointed him an assistant at the Cathedral Church at Al-Azbakiah. And his parting was very hard to bear for the monks, and they were not able to bear patiently his separation, and they wrote to the preceding patriarch, beseeching him to send him back to
(3) I.e. the patriarch Cyril V.
— 317 —
administer their affairs, but he did not comply with their entreaty, and they reiterated the entreaty several times, and the patriarch accepted at the end of the affair their entreaty, and he sent him back to his place. And he remained undertaking the charge of his functions in the best way, so that the metropolitans (al-Matarinah) and the bishops and the notables of the Coptic (al-Kibtiyah) denomination chose that he should be patriarch. And the Government charged the governor (Mudir) of (the Province of) Al-Buhairah (to bring him) to Cairo (al-Kahirah), and he came to it, willingly or unwillingly, and after some days, his consecration took place on Sunday, the twenty-third of (the month of) Babah (in the) year one thousand, five hundred and ninety-one of the Martyrs which corresponds to the year one thousand, eight hundred and sixty-seven of the Coptic (Kibtiyah) Christian (Masihiyah) (Era)(2), and to the year one thousand, eight hundred and seventy-five of the Frankish (al-Afrangiyah) Christian (Masihiyah) (Era)(3), with great celebrations by all of the denominations, with the name Cyril (Kirullus) the Fifth, as regards his name, and the one hundred and twelfth of the number of the patriarchs. And he commenced to undertake the charge of his office and its affairs, and he turned to the care, for example, of the management of the schools and their organization, and he multiplied the teachers in them, so as to hasten the progress of the scholars; and he introduced into them the Arabic (al-`Arabiyah) studies and mathematics, as arithmetic and algebra and geometry. And when he saw that the two schools, that is, the Patriarchal School and the school in the Harat as-Sakkayin were not sufficient for the teaching of the scholars of the children of the denomination, he established a new school in the Harat Zuwailah and another at Bulak. Then he turned his
(2) I.e. the Ethiopian Era.
(3) I.e. A.D.
— 318 —
care, for example, to the monasteries which (were) in the neighbourhood of Cairo (al-Kahirah). And he found them on the point of declining to extinction, and he commenced to exert his utmost care in repairing them and in renewing them. And these his memorable acts are in the Monastery of Saint Barsum (Barsum) the Naked in the way of a beautiful mansion (al-Kasr) which he constructed, and the beautiful garden which he planted on the right of the Monastery, and he planted in it all kinds of trees; and the graceful buildings which he erected at the Monastery of Saint Mercurius (Markurius) at the side of Tamwai, and the church and the mansion (al-Kasr) which he built at the Monastery of the Saint, my lord (Mari) George (Girgis), at Turah on the bank of the Nile (an-Nil), and the mansion (al-Kasr) which he constructed at the Monastery of Al-`Adawiyah And these are his memorable deeds in Cairo, (al-Kahirah), in the way of the screen of the great Cathedral Church, and the paintings and sculptures which gave to this church its splendour and its beautiful appearance; and the beautiful wing which he built on the southern side of the Patriarchate, and a school for girls which he built on the north-eastern side of the Patriarchate at the large street; and a school for boys which is in the Patriarchate of Alexandria (8), and other (things) than these, in the way of assisting in the building of churches, as the Church of the Harat as-Sakkayin and the Church of Al-Faggalah, and others
(8) This school is still existing.
(10) Church of the All-Holy Virgin Mary.
— 319 —
than these two. And, on the other hand, he took care of the affairs of the Church, and he commanded the propagation of religions books among its sons, and he urged the monks to study and to read the Holy Scriptures, and he opened for them schools in the monasteries. And the Western Monasteries(1) had a school at the Monastery of Al-Baramus, and the two Eastern Monasteries (3) had a school at the Monastery of Antony (Antunius) and at (the Monastery) Al-Muharrak (there was) a school. And he opened the Ecclesiastical School in Cairo (al-Kahirah) for students from among the youths and the priests of the churches and the monks. And in these his days there were published by the sons of the Coptic (al-Kibtiyah) community (millah) and its priests a quantity of books of sermons and books on religions instruction and scientific and historical works. And His Grandeur had a great hand in the publication of these books and, in his time, the standard of degree of the Clergy was raised somewhat in learning and knowledge. Also the knowledge of the Coptic (al-Kibtiyah) Language increased and spread; and it was, (that) many were able to speak in it, and they compiled in it a number of books for studying (it), and they printed them. And it was, (that) some (people) used to present to His Grandeur sometimes a petition or letter in Coptic (al-Kibtiyah), since he understood it well. And he himself visited Lower Egypt (al-Wagah al-Bahari) twice, and Upper Egypt (al-Wagah al-Kibli) once only. He received from the sons of the denomination the best of receptions, and intense satisfaction and the greatest joy and delight on his arrival, even as they found in him the greatest consideration for their interests. And he attended well to the Ethiopian (al-Habasiyah) Diocese (e0parxi/a),
(1) I.e. the monasteries in the Wadi 'n-Natrun.
(3) I.e. in the Eastern Desert.
— 320 —
and he consecrated for it a metropolitan (Mutran) and three bishops together, on account of its extent; and this was in the days of Tawfik Pasha (1), the exalted Khedive (Khidiwi) of Egypt (Misr), and of His Majesty, the King John (Yuhanna) (2), Sultan of Ethiopia (al-Habas). And the name of the metropolitan (al-Mutran) (was) Abba (Anba) Peter (Butrus), and (those of) the bishops (were) Abba (Anba) Matthew (Mattaus) and Abba (Anba) Mark (Markus) and Abba (Anba) Luke (Lukas). And no matter what exaggeration (there be) in eulogizing the continence of the mentioned patriarch, and his asceticism and his endurance of hardships and his patience in afflictions, I am not able to complete the description of a part of the excellent features of his character and the praise of his sobriety, that is, his spiritual affairs, and, in short, he excelled others in the course of virtue, and his heart became a captive of compassion and pity, and he was moulded for the love of the needy and for assisting them. And all the sons of the denomination testified concerning him (that) he was wont to wipe away the tears of the widow and the tears of the aged by the hand of alms, and to feel for the bereaved, and to grieve for the dejected, and to exert himself and to labour to remove the anguish of the afflicted, and not to spare pains to find a livelihood for households which were crushed by the vicissitudes of the times (which) subjected by their destructive power the calamities of events. And the conduct of this good father towards God and the neighbour and himself doubled his esteem, and created for him a great place in the eyes of kings and rulers and governors, and they presented him with decorations. And the late Khedive (Khidiwi) Tawfik Pasha (4) conferred on him the Order of Al-Medjidi (al-Magidi), first class, and our beloved sovereign, the Khedive (Khidiwi) `Abbas Hilmi Pasha (5), the second son of Tawfik Pasha, conferred on him the same mentioned Order. And His Majesty, the
(1) I.e. 1879-1892 A.D.
(2) I.e. John IV.
(4) From 1879-1914 A.D.
(5) From 1892-1914 A.D.
— 321 —
Sultan `Abd al-Hamid Khan the Greatconferred on him the Ottoman (al-`Uthmani) Order of the first class, and the Muscovite (al-Muskub) Tsar (Kaisar) conferred on him an Order of the first class, and John (Yuhanna) Kasa, the aforementioned King of Ethiopia (al-Habas), presented him with a crown and a cross and magnificent gifts. And over and above this, the Egyptian (al-Misriyah) Government appointed him a member in the Advisory Council amongst the deputies of the nation. And up to the end of (the year) one thousand, six hundred and ten of the Martyrs [1894 A.D.] which corresponds to (the year) one thousand, eight hundred and eighty-six of the Coptic (Kibtiyah) Christian (Masihiyah) (Era), the number of those whom he elevated to the rank of the metropolitanate (al-Matraniah) and the episcopacy (was) nineteen, and they (were) from all the monasteries, and mostly from the two monasteries Al-Muharrak and Abba (Anba) Antony (Antunius). And there befell this father some reproaches in (the) year one thousand, six hundred and eight and one thousand, six hundred and nine of the Martyrs [1891-1893 A.D.] on account of disputes which occurred at that time. And this (was) that, when Abba (Anba) Mark (Markus), Metropolitan (Mutran) of Alexandria, was in charge of the direction of the affairs of the denomination, after the decease of Abba (Anba) Demetrius (Dimitrius), as was said before, he formed a council of twelve members, so that they might share with him in the work, and he acted on this wise, and the mentioned council lasted until the time of the father Abba (Anba) Cyril (Kirullus); and sometimes during the years the council was in abeyance, and sometimes it held its sessions. Then (it was), that
(1) Sultan of Turkey, 1876 A.D.
(2) Probably Alexander II.
(5) I.e. the Ethiopian Era.
— 322 —
the members of the council wished to look after the interests of the churches and their conditions, and after the schools and the inalienable endowments (al-Aukaf), and the ordination of the priests, and other (things) than these, with regard to setting right matters which (were) unbecoming. Especially, their purpose (was) to bring under their hands the inalienable endowments (al-Aukaf) of the monasteries and the churches and the cells of the bishops and the metropolitans (al-Matarinah), and to expend from them (the inalienable endowments) on them (the monasteries, etc.) money, besides taking salaries from them (the inalienable endowments) for those whom they used to employ to define their (the monasteries, etc.) limits, such as the scribe and the overseer. And this occasioned for the inalienable endowment (al-Wakf) a dispersal and a loss for its beneficiaries. And this father, the patriarch, and the bishops and the monks and others than they, did not wish for this. And the disagreement between the two parties continued, but the members of the council were supported by the Government, and they induced it to remove him (the patriarch) to the Monastery of Al-Baramus And he (the patriarch) journeyed from Alexandria on Friday, the twenty-eighth of (the month of) Misra (in the) year one thousand, six hundred and eight of the Martyrs [1892 A.D.]. Then it (the Government) brought him back with respect and honour, and he reached Cairo (al-Kahirah) on Saturday, the twenty-eighth of (the month of) Tubah (in the) year one thousand, six hundred and nine [1893 A.D.], as the writers of undoubted word have explained. And all the community (al-millah) and also the Government itself knew that the right lay in the hand of the father, the patriarch, and that he strove for it. As regards the Egyptian (al-Misriyah) Government in the days of this father — we have said that his consecration took place in the year one thousand, five hundred and ninety-one of the Martyrs [1874 A.D.], as
— 323 —
has been stated, and this (was) in the days of Isma`il Pasha (1) Khedive (Khidiwi) of Egypt (Misr), son of Ibrahim, son of Muhammad `Ali Pasha the Great — there occurred on the nineteenth of (the month of) Bau'unah (in the) year one thousand, five hundred and ninety-five which corresponds to the twenty-fifth of the European (month of) Huzairan (3) (in the) Frankish (Afrangiah) year one thousand, eight hundred and seventy-nine, the abdication of the mentioned Khedive (Khidiwi). And his son, Tawfik Pasha (4) governed, and he continued in the Khedivate (al-Khidiwiah) for twelve years and a half. And in the days of this Khedive (al-Khidiwi) an important event occurred which spread abroad in all the world. And this (was), that towards the end of the year one thousand, five hundred and ninety-eight [1882 A.D.] Ahmad `Urabi Pasha director of the Egyptian (al-Misriyah) military service, whose origin (was) from the Province (Mudiriah) of As-Sarkiah, rebelled against this Khedive (al-Khidiwl). And the two States, England (Inklitara) and France (Faransa), threatened him, and they commanded him to desist, and he did not desist. And they both sent their fleets to the harbour of Alexandria, and they threatened him with bombardment. And he began to fortify the forts and to raise armies. And the English (al-Inkliz) fought against him, and they routed him at Tall al-Kabir, on the fifth of (the month of) Tut (in the) year one thousand, five hundred and ninety-nine of the Martyrs which corresponds to the fourteenth of the European (month of) Ailul (11) of the Frankish (Afrangiah) Year, or (Year) of the Incarnation, one thousand, eight
(1) From 1863-1879 A.D.
(3) I.e. June.
(4) From 1879-1892 A.D.
(11) = September.
— 324 —
hundred and eighty-two. And they dispersed the gathering of his troops, and their armies marched to Cairo (al-Kahirah), and they entered it on the following day without the least resistance; and there did not occur from them the least harm to anyone, and not the least injustice to anyone, and this was marvellous to us. And they took the Citadel and they seized `Urabi and his company, and they proclaimed the supremacy of the Khedive (al-Khidiwi). And after they had judged them and had proved their treason, they exempted them from the death penality, and they exiled them to the Island of Ceylon (Silan) in India (al-Hind). And this is the cause of the entry of the English (al-Inkliz) (into) the Land of Egypt (Misr), and their interference in its administration together with the Khedive (al-Khidiwi), but it did not cease to be subject to the Ottoman (al-`Uthmani) State, as (it was) before. And, again, while the revolt of `Urabi (al-`Urabiah) was taking place in Egypt (Misr), there arose a man from the Arabs (`Arab) of the south of Africa (Afrika)(3), whose name was Muhammad Ahmad (who) surnamed himself the Mahdi (al-Mahdi) And he gathered around him armies from among the people, and he advanced with them to the Sudanese (as-Sudaniah) lands which (were) under the rule of Khedivial (Khidiwiah) Egypt (Misr), and little by little he gained possession of these districts, and the furtherest rule of Egypt (Misr) to the south was up to Wadi Haifa. And the Egyptian (al-Misriyah) armies repulsed and overcame them there, and they took captive a great number of them; and, also, Suakin remained in the hand of Egypt (Misr). And on the twenty-ninth of (the month of) Kihak (in the) year one thousand, six hundred and eight of the Martyrs which corresponds to the year one thousand, eight hundred and ninety-two of the
(3) The term 'Afrikah' was formerly applied to the northern littoral of the Continent of Africa, and, consequently,'south of Africa' would be those districts bordering the Sudan.
— 325 —
Frankish (Afrangiah) (Era) (1), Tawfik Pasha died, and a few days after that his son, His Honour, the great Khedive (al-Khidiwi) `Abbas Pasha Hilmi the Second, governed in his stead. And Muhammad `Ali Pasha the Great was the head of this Muhammad (al-Muhammadiah) family, and he had made it a condition (that) after him the inheritance of the rule (should be) for the eldest of his family. And when the rule was confirmed for Ismail Pasha the aforementioned, he made it a condition (that) after him the inheritance of the rule (should be) in his own family, that is, for his first-born son, then for the son of his son in accordance with the European (al-`Urubiah) way, contrary to the aforementioned way. And in the matter of inheritance, the end aimed at is the benefit and tranquillity and uprightness of conditions for both the rulers and their subjects, in view of affairs to which a nation does not attain, (when) the rule of it is transferable, not hereditary, as is apparent to those who have intelligence and (are) statesmen. And among these matters (is that) he whose investiture is sought, being (already) designated, (there will be) no apprehension and no contention at the time of the investiture. Secondly, being brought up in the house of princedom, he will not be ignorant of the affairs of State and its laws and its politics. Thirdly, not being antagonistic to his predecessor, he will not reject his (the predecessor's) laws and his good regulations in which his experiences were put to the test, both he and his men, but he will walk according to them, and will increase them in goodness. Fourthly, all what belongs to his father being his, he will not oppress the subject, and he will not wrong him by amassing perishable money or other than this of good things which proceeds from the inheritance and passes away after it; and, in a word, we say that the Egyptian (al-Misriyah) State in the days of this father (3) was at the highest degree of justice and good order and arrangement. And it removed religious fanaticism, and almost established equality
(1) I.e. A.D.
(2) From 1863-1879 A.D.
(3) I.e. Cyril V.
— 326 —
between its subjects, Christian (Nasara) and Islam (Islam), and it eliminated most of the injustice, and it realized much in the way of beneficial works for the benefit of all the inhabitants. Among which the making of the railway and the telegraph and the post, and the creating of canals and causeways and dams for irrigating the lands, and the founding of paper and sugar factories; and there multiplied fire or steam machines, and enactments of regulations and laws and severe control together with the generalization of personal and religions liberty, and the opening of schools and the diffusion of sciences and arts. And the conditions of the city of Cairo (al-Kahirah), the capital of this country, improved, its buildings extended and its streets were arranged and lighted by gas, and water-pipes were laid in them, and schools and printing-presses, besides other arrangements multiplied in it; and, likewise, the city of Alexandria. And, also, in these days relations and trade between the countries of the world multiplied, since journeys to them were facilitated on account of trains on land and steamships, and the transmission of news was facilitated on account of the telegraph and the post, and the multiplication of newspapers and printed books. And scholars multiplied greatly, especially, in Europe (Auruba), and the Europeans (al-Aurubiun) multiplied in the Land of Egypt (Misr), and by means of them, especially, the French (al-Faransawiyin) and the English (al-Inkliz), these engineering and scientific and political works have come into existence, in order to organize the country. The beginning of these organizations was in the days of Muhammad `Ali Pasha, and they have not ceased to increase up to our present time. And, in short, the Land of Egypt (Misr) was similar to the European (al-Aurubiah) kingdoms in organizations; and praise (be) to God for His graces! Now we turn to the mention of the monasteries in the days of this father (1) and we say that from the study of Church histories it is learned that in the first generations of monasticism there were in the Land of Egypt (Misr) hundreds of monasteries inhabited by monks, but (that) after that, they became devastated, and they became few.
(1) I.e. Cyril V.
— 327 —
And we know that some of them were rebuilt in the last generations, as the Monastery of Abba (Anba) Pishoi (Bishui) and the Monastery of Abba (Anba) Antony (Antunius) and the Monastery of Abba (Anba) Paul (Bula). And the monasteries of the monks which were in the days of this father (4) (are) seven, of which four (are) in the Desert of Scetis (Shihat) in the Western Desert. And the first (is) the Monastery of the Virgin, the Monastery al-Baramus, the place of origin (6) of His Grandeur as has been stated, only it is called the Monastery Baramus, in the name of the sons of Rome (ar-Rum) (7), the Saints Maximus (Maksimus) and Dometius (Dumadius), and the second (is) the Monastery of the Virgin, known as the Monastery of the Syrians (as-Surian), and it is called by this name, because, formerly, it comprised a number of Coptic (al-Kibti) monks and Syrian (as-Surian) monks together, but, afterwards, not one of the Syrians (as-Surian) remained. And the third (is) the Monastery of Saint Abba (Anba) Pishoi (Bishui) in proximity to the mentioned monastery, and the two of them (are) to the south-east of the Monastery Baramus, at a distance of two hours. And the fourth (is) the Monastery of Saint Abba (Abu) Macarius (Makar), father of the Western Desert, and it is to the south-east of the Monasteries of the Syrians (as-Surian) and Abba (Anba) Pishoi (Bishui), at a distance of two hours and three-quarters of an hour (9). And these four monasteries
(4) I.e. Cyril V.
(6) I.e. where the Patriarch was a monk.
(7) I.e. of the Roman Emperor Valentinian I, cf. O.H.E. KHS-Burmester, A Guide to the Monasteries of the Wadi 'n-Natrun, p. 8.
(9) I.e. on foot.
— 328 —
are situated west of the Province (Mudiriah) of Al-Bahairah, west of Bani Salamah and At-Tarranah and Kafr Dauud and they are termed the northern and the western monasteries. And two monasteries in the Eastern Desert, and they (are) the Monastery of the great Saint Abba (Anba) Antony (Antunius), father of the monks in all the world, and the Monastery of Saint Abba (Anba) Paul (Bula): and these two monasteries are next to the Province (Mudiriah) of Bani Suif, to the east, in the Eastern Desert and, therefore, they are termed the eastern monasteries. And one travels to the Monastery of Antony (Antunius) three days in the desert, and as for Abba (Anba) Paul (Bula), (it is) four days and a fraction, passing by the Monastery of Antony (Antunius). And the seventh (is) the Monastery Al-Muharrak in the Province (Mudiriah) of Asyut, at the foot of the western mountain, and it is now the most (populated) of the monasteries with regard to monks; and it is thought that it is (one) of the monasteries of Saint Abba (Anba) Pachomius (Bakhum), father of coenobitic life, and God knows (best). And in these seven monasteries (there are) about four or five hundred monks; and each of these monasteries has its own lands to cultivate from gifts and from purchase, in addition to the inalienable endowments. And of the devastated monasteries, traces of which remain to this our day, (there are) in proximity to the inhabited monasteries, the Monastery of Abba (Anba) Moses (Musa) the Black at the side of the Monastery Al-Baramus in the north, and the Monastery
— 329 —
of Abba (Abu) John (Yuhinnis) (which) is separated from the Monastery of the Syrians (as-Surian) and (that of) Abba (Anba) Pishoi (Bishui) by some distance to the south-east, and (there are) a group of monasteries near the Monastery of Saint Macarius (Makarius) Then the Monastery of Saint John (Yuhanna) Climax (ad-Daragi) near by the Gulf of Suez (as-Suiz), in the direction of the Monastery of Antony (Antunius), to the north of it. And, in addition to this, many monasteries are found in the Rif (which are) completely devoid of monks, but they are used as churches for prayer by the people of the district, such as the Monastery of (Barsum) the Naked, called also the Monastery of Shahran, and the Monastery of Mercurius (Markurius) Abba (Abu) Saifain at Tammuah, south of Cairo (al-Kahirah), and the Monastery of Abba (Anba) Shenouti (Shanudah) and the Monastery of Abba (Anba) Pishoi (Bishai) in the Province (Mudiriah) of Girga (Girga), and there are many others than these. Note: Know that the Monastery al-Muharrak was reduced in monks in the early part of the sixteenth century of the Martyrs, that is the nineteenth (century) of Christ (al-Masih) (14). And it was (that), at that time, a secular (15)
(14) I.e. A.D.
(15) I.e. a priest who has the title «Kummus» though he is not a monk.
— 330 —
hegoumenos (Kummus) from Al-Kusiah, called Al-Kummus `Abd al-Masih, (who) used to serve it. And after this, the monks increased and multiplied little hy little, and they enlarged the place and multiplied its possessions. And since the Monastery was the sole one in Upper Egypt (as-Sa`id), (where there are) many Christians (an-Nasara), Copts (al-Kibt), and no other monasteries are neighbouring to it, therefore, it became the greatest of the monasteries (as regards the number of) monks. As for the convents of the nuns which were inhabited in the days of this father (2), there were five of them, three in Cairo (al-Kahirah and they are the Convent of my lord (Mari) George (Girgis) in the Harat Zuwailah, and the Convent of the Virgin mentioned and the Convent of the Harat ar-Rum; and two in Old Cairo (Misr), and they are the Convent of Saint Mercurius (Markurius), Abba (Abu) Saifain, and the Convent of my lord (Mari) George (Girgis); and in each of these five (convents) there is a number of nuns. And, in addition to this, nuns were found in the houses of their fathers from the beginning of their nunhood. As for the sees of the metropolitans (al-Matarinah) and the bishops, there were in the days of this father nineteen, and these are: the first (is) the See of the Metropolitan (Mutran) of Jerusalem (Aurushalim) who has greater and wider districts than (those) of the Land of Egypt (Misr), and he used to reside at Al-Mansurah or at other than it of the towns of Egypt (Misr), and, occasionally, at the noble Jerusalem (al-Kuds) or at Jaffa (Yafa). And the second (is) the Metropolitan (Mutran) of Al-Manufiah, and the third (is) the Metropolitan (Mutran) of Alexandria and vicar of the Preaching of
(2) I.e. Cyril V.
— 331 —
Mark (al-Markusiah)(1). And in the year one thousand, six hundred and ten of the Martyrs [1893-1894 A.D.], the See of Al-Manufiah was added to him, after the going to his rest of Abba (Anba) John (Yu'annis) its metropolitan (Mutran). And the fourth (is) the bishop of Al-Fayum and the fifth (is) the bishop of Al-Bahnasah, and the sixth (is) the bishop of Bani Sulf, and the seventh (is) the bishop of Al-Minya, and the eighth (is) the bishop of Sanabu, and the ninth (is) the bishop of Manfalut, and the tenth (is) the bishop of Asyut, and the eleventh (is) the bishop of Abu Tig, and the twelfth (is) the bishop of Akhmim and the thirteenth (is) the bishop of Kina and the fourteenth (is) the bishop of Isna. All these (are) in the Land of Egypt (Misr), and the fifteenth (is) the bishop of Al-Khartum (15), who is the bishop of Nubia (an-Nubah), who, when the Sudan (as-Sudan) revolted against the Egyptian (al-Misriah) Government, as stated, and there befell the Christians (an-Nasara) affliction and fear, left his place and returned to Old Cairo (Misr) and resided at it. And the sixteenth up to the nineteenth (are) the Metropolitan (Mutran) of Ethiopia (al-Habashah) and his three bishops. Nevertheless, these sees are susceptible to increase and decrease, for instance, when the Metropolitan (Mutran) of Cairo (Misr), Abba (Anba) Mark (Markus) went to his rest, no one was consecrated in his stead, and other than what we have mentioned.
(1) I.e. the whole extent of the See of Alexandria.
(15) The Capital of the Sudan.
— 332 —
Then, when Thursday the twenty-third of (the month of) Babah in the year one thousand, six hundred and eleven of the Martyrs [1894 A.D.] came, there was completed the twentieth year for the father, the patriarch, in his leadership. And, at that time, the vicar of the patriarchate, the hegoumenos (al-Kummus) Theodore (Tadrus) Menas (Mina), minister of the Church of my lord (Mari) Menas (Mina) published announcements in Cairo (al-Kahirah) and in all the churches in the Land of Egypt (Misr), so that all the priests and the rest of the Orthodox (ὀρθόδοξος) Christian (al-Masihi) people should observe the feast of the enthronement of the father, the patriarch, on the Apostolic Throne (3), on the twenty-third of (the month of) Babah (4) with festivities on this day, celebrating the Divine Liturgy (al-Karabin al-Mukaddasah) and prayers to the Divine Majesty in commemoration of the enthronement of His Exalted Eminence, the upholder of the succession (5), that He may bring back this day to the Patriarchal See for numerous years and long, peaceful times, happy and gladdened with health and soundness, (with) all his Orthodox Christian (al-Masihi) people, enjoying in his prosperous days good things and blessings and felicity and happiness, under the shadow of His Magnificent Khedival (al-Khidiwiah) Presence(6); that He (God) may grant to all the great kings and the majestic sultans power and soundness and health. And thus it (the anniversary) became (a custom), especially, at the great Patriarchal Church, when the people of Cairo (al-Kahirah) and their notables and some of the heads of the monasteries and the priests celebrated it on the mentioned day. And after the Divine Liturgy, they congratulated His Lordship (7) and they pronounced speeches before him, and the rejoicing was general and universal.
Finished.
(3) I.e. the See of Alexandria founded by Saint Mark.
(4) = 1st November, 1874 A.D.
(5) I.e. the succession of patriarchs from Saint Mark.
(6) I.e. the Khedive.
(7) I.e. Cyril V.
ERRATUM
Pages viii and xi of the Introduction, read Cyril IV (1854-1861 A.D.) instead of Cyril IV (1853-1870 A.D.).
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HISTORY OF THE PATRIARCHS OF THE EGYPTIAN CHURCH
KNOWN AS THE HISTORY OF THE HOLY CHURCH
BY
SAWIRUS IBN AL-MUKAFFA`
BISHOP OF AL-ASHMUNIN
VOLUME III. PART III
CYRIL III — CYRIL V
(A. D. 1235-1894)
http://sites.google.com/site/demontortoise2000/hist10-htm
Abba (Anba) Cyril (Kirullus) the Patriarch, the one hundred and twelfth of the number of the patriarchs.
And concerning him, (it was), that he was born at Tizmant in the mudiriah of Bani Suif, (in the) year one thousand, five hundred
(4) I.e. the Ethiopian Era.
(5) 'The Preaching of Mark' is a term used for the whole extent of the Patriarchate of Alexandria.
— 313 —
and forty-eight of the Martyrs [1831-1832 A.D.] which corresponds to the year one thousand, eight hundred and twenty-four of the Coptic (Kibtiyah) Christian (Masihiyah) (Era)(2). And he was named John (Hanna), and a short time after his birth, his parents migrated from their place of origin, and they both went to the mudiriah of as-Sharkiyah, and they settled at Kafr Sulaiman as-Sa`idi, and his kindred continued at that Kafr. And after a time (which) was not long, his parents were translated to the eternal abode, and his eldest brother who was called Al-Mu`allim Peter (Butrus) undertook his upbringing, and he took care of his education, and some priests assisted him with this. And he (John) was ordained a deacon at the hand of the father Abba (al-Anba) Abram, metropolitan (Mutran) of Jerusalem (Aurshalim), who was before Abba (al-Anba) Basil (Basilius) the aforementioned. And it was shown forth in this John (Hanna) from his earliest years, that he would become a model of Christian (al-Masihiyah) perfections. His character and instinctive nature were inclined to asceticism and mortification, and he scorned this world and its vanities, and he used to love solitude and the pursuit of learning and the restoring (of manuscripts), and he was given to the exercise of virtues. And he used to avoid the society of youths of his age, fearing lest something of their worldly inclinations might affect him, and (that) his disposition be nourished by their dispositions through the contact of his thoughts with their thoughts. And he was wont to honour his spiritual father, that is the hegoumenos (al-Kummus), to whom he used to confess with an honour surpassing description, and he held him in awe. And, finally, he left the house of his parents, and he went to the Monastery of the Syrians (as-Suryan), and it is one of the four monasteries existing
(2) I.e. the Ethiopian Era.
— 314 —
in the Western Desert. And he did not remain, except a few days, before his family took him back from the monastery through the medium of the priest who had helped in his upbringing, and he returned, but his spirit did not cease to be enamoured with monasticism. And the appeal of the people did not alter the calling of God — magnified and exalted be He! And he abode among his people for a short time, and they humoured him with every expedient, and they used to attract his attention to worldly affairs, and they embellished for him its delights, and they magnified to him the toils of the monks and their heavy yoke. But all these endeavours were of no (avail), except to increase in him an ardent love and passion for the monastic life. And he began to wait for an opportunity, so that he might be able to flee from his people; and he set off headlong for the Monastery of Al-Baramus in the Desert of Scetis (Shihat), and it is the furthest of the four monasteries of the Western Desert. And this (was) in (the month of) Tut (in the) year one thousand, five hundred and sixty-seven of the Martyrs [1850 A.D.] which corresponds to the year one thousand, eight hundred and forty-three of the Coptic (Kibtiyah) Christian (Masihiyah) (Era), and it was the twentieth year of his age. After about a month, he was made a monk, and this monastery was, at that time, in very great indigence, both economically and culturally. Its revenues were very low; they were not sufficient for the needs of its monks, and its lands were in the hands of others who took the proceeds for others than it. And its monks did not obtain the necessary food, except with extreme difficulty; but there used to pass days on which they did not feed on (anything) except the lupines which had been stored up in the monasteries
— 315 —
from the days of the late Abraham (Ibrahim) al-Gawhari the possessor of excellent deeds and noble actions — may God sanctify his spirit! — and for these reasons the number of its monks decreased, so that it arrived at four persons. And some people reported that the monastery contained once (only) one person, and he remained in it alone about three years. And this was some years before the monkhood of the possessor of this biography (2). And the possessor of this biography conducted himself in the monastery in the best conceivable manner of asceticism. And when the monks saw this in him, their opinion was agreed upon with the father `Awad al-Barhimi, the steward at the monastery, at that time, for his advancement to the rank of the noble priesthood. And they wrote for him a testimonial letter (at-Tazkiyah), and they sent him to Cairo (al-Kahirah) (to) the Harat Zuwailah, in the first (days) of the year one thousand, five hundred and sixty-eight of the Martyrs [1851 A.D.], that is, one thousand, eight hundred and forty-four of the Coptic (Kibtiyah) Christian (Masihiyah) (Era) (5). Then he returned to the monastery, and the monks chose him to be the intendant of their affairs, and he undertook the duties of monasticism, and he performed its obligations well. And I am not able to describe what he possessed in the way of virtues, chastity and faithfulness, and asceticism and surpassing humility and meekness and longsuffering, and sincerity in word and in deed with God and man; and his extreme love for the stranger and the neighbour, and his charity for the needy and his alms-givings to the monks from his personal income which he used to gain from copying manuscripts. And he was a great consolation to those who observed his sayings and his deeds. And the conditions of the monastery were ameliorated through his efforts, and the number of the monks increased in it, and they followed on his straight paths
(2) I.e. the Patriarch Cyril V.
(5) I.e. the Ethiopian Era.
— 316 —
in the way of Christian (al-Masihi) perfection, and they used to scorn the vanities of this world. And the number of the monks after this reached up to thirty and above it, among whom several had migrated from other monasteries to it, by reason of the good conduct of this father and his good treatment. And this father continued to perform the affairs of his office with all his energy and ability, directing and teaching and instructing and discipling, carrying out the voice of the Apostle which says: «Let everyone be according to whatever gift he has received, ministering it among one another, as good stewards of the manifold grace of God; if anyone speaks (speaking) as (it were) the oracles of God, and if anyone ministers (ministering) as of the strength which God bestows; that He may be glorified in everything through Jesus (Yasu`) Christ (al-Masih)» — First Peter (Butrus) chapter IV, verses 10-11 — . And the saying of our teacher Paul (Bulus): «We were gentle in your midst, as the nurse fosters her children — First Thessalonians (Tasaluniki), chapter II, verse seven. In brief, he reached in the way of sanctity and good devotion the climax of what was possible in his generation. And, in the meanwhile, the distinguished hegoumenos (al-Kummus) `Abd al-Masih al-Mas`udi, son of George (Girgis), associated with him, and he was from the people who supported him and who helped him together with the mentioned father `Awad. Then (it was), that the patriarch Abba (Anba) Demetrius (Dimitrius) called the possessor of the biography, (in the) year one thousand, five hundred and seventy-nine of the Martyrs [1862-1863 A.D.] to the Patriarchal Residence, and he ordained him hegoumenos (Ighumanus), and he appointed him an assistant at the Cathedral Church at Al-Azbakiah. And his parting was very hard to bear for the monks, and they were not able to bear patiently his separation, and they wrote to the preceding patriarch, beseeching him to send him back to
(3) I.e. the patriarch Cyril V.
— 317 —
administer their affairs, but he did not comply with their entreaty, and they reiterated the entreaty several times, and the patriarch accepted at the end of the affair their entreaty, and he sent him back to his place. And he remained undertaking the charge of his functions in the best way, so that the metropolitans (al-Matarinah) and the bishops and the notables of the Coptic (al-Kibtiyah) denomination chose that he should be patriarch. And the Government charged the governor (Mudir) of (the Province of) Al-Buhairah (to bring him) to Cairo (al-Kahirah), and he came to it, willingly or unwillingly, and after some days, his consecration took place on Sunday, the twenty-third of (the month of) Babah (in the) year one thousand, five hundred and ninety-one of the Martyrs which corresponds to the year one thousand, eight hundred and sixty-seven of the Coptic (Kibtiyah) Christian (Masihiyah) (Era)(2), and to the year one thousand, eight hundred and seventy-five of the Frankish (al-Afrangiyah) Christian (Masihiyah) (Era)(3), with great celebrations by all of the denominations, with the name Cyril (Kirullus) the Fifth, as regards his name, and the one hundred and twelfth of the number of the patriarchs. And he commenced to undertake the charge of his office and its affairs, and he turned to the care, for example, of the management of the schools and their organization, and he multiplied the teachers in them, so as to hasten the progress of the scholars; and he introduced into them the Arabic (al-`Arabiyah) studies and mathematics, as arithmetic and algebra and geometry. And when he saw that the two schools, that is, the Patriarchal School and the school in the Harat as-Sakkayin were not sufficient for the teaching of the scholars of the children of the denomination, he established a new school in the Harat Zuwailah and another at Bulak. Then he turned his
(2) I.e. the Ethiopian Era.
(3) I.e. A.D.
— 318 —
care, for example, to the monasteries which (were) in the neighbourhood of Cairo (al-Kahirah). And he found them on the point of declining to extinction, and he commenced to exert his utmost care in repairing them and in renewing them. And these his memorable acts are in the Monastery of Saint Barsum (Barsum) the Naked in the way of a beautiful mansion (al-Kasr) which he constructed, and the beautiful garden which he planted on the right of the Monastery, and he planted in it all kinds of trees; and the graceful buildings which he erected at the Monastery of Saint Mercurius (Markurius) at the side of Tamwai, and the church and the mansion (al-Kasr) which he built at the Monastery of the Saint, my lord (Mari) George (Girgis), at Turah on the bank of the Nile (an-Nil), and the mansion (al-Kasr) which he constructed at the Monastery of Al-`Adawiyah And these are his memorable deeds in Cairo, (al-Kahirah), in the way of the screen of the great Cathedral Church, and the paintings and sculptures which gave to this church its splendour and its beautiful appearance; and the beautiful wing which he built on the southern side of the Patriarchate, and a school for girls which he built on the north-eastern side of the Patriarchate at the large street; and a school for boys which is in the Patriarchate of Alexandria (8), and other (things) than these, in the way of assisting in the building of churches, as the Church of the Harat as-Sakkayin and the Church of Al-Faggalah, and others
(8) This school is still existing.
(10) Church of the All-Holy Virgin Mary.
— 319 —
than these two. And, on the other hand, he took care of the affairs of the Church, and he commanded the propagation of religions books among its sons, and he urged the monks to study and to read the Holy Scriptures, and he opened for them schools in the monasteries. And the Western Monasteries(1) had a school at the Monastery of Al-Baramus, and the two Eastern Monasteries (3) had a school at the Monastery of Antony (Antunius) and at (the Monastery) Al-Muharrak (there was) a school. And he opened the Ecclesiastical School in Cairo (al-Kahirah) for students from among the youths and the priests of the churches and the monks. And in these his days there were published by the sons of the Coptic (al-Kibtiyah) community (millah) and its priests a quantity of books of sermons and books on religions instruction and scientific and historical works. And His Grandeur had a great hand in the publication of these books and, in his time, the standard of degree of the Clergy was raised somewhat in learning and knowledge. Also the knowledge of the Coptic (al-Kibtiyah) Language increased and spread; and it was, (that) many were able to speak in it, and they compiled in it a number of books for studying (it), and they printed them. And it was, (that) some (people) used to present to His Grandeur sometimes a petition or letter in Coptic (al-Kibtiyah), since he understood it well. And he himself visited Lower Egypt (al-Wagah al-Bahari) twice, and Upper Egypt (al-Wagah al-Kibli) once only. He received from the sons of the denomination the best of receptions, and intense satisfaction and the greatest joy and delight on his arrival, even as they found in him the greatest consideration for their interests. And he attended well to the Ethiopian (al-Habasiyah) Diocese (e0parxi/a),
(1) I.e. the monasteries in the Wadi 'n-Natrun.
(3) I.e. in the Eastern Desert.
— 320 —
and he consecrated for it a metropolitan (Mutran) and three bishops together, on account of its extent; and this was in the days of Tawfik Pasha (1), the exalted Khedive (Khidiwi) of Egypt (Misr), and of His Majesty, the King John (Yuhanna) (2), Sultan of Ethiopia (al-Habas). And the name of the metropolitan (al-Mutran) (was) Abba (Anba) Peter (Butrus), and (those of) the bishops (were) Abba (Anba) Matthew (Mattaus) and Abba (Anba) Mark (Markus) and Abba (Anba) Luke (Lukas). And no matter what exaggeration (there be) in eulogizing the continence of the mentioned patriarch, and his asceticism and his endurance of hardships and his patience in afflictions, I am not able to complete the description of a part of the excellent features of his character and the praise of his sobriety, that is, his spiritual affairs, and, in short, he excelled others in the course of virtue, and his heart became a captive of compassion and pity, and he was moulded for the love of the needy and for assisting them. And all the sons of the denomination testified concerning him (that) he was wont to wipe away the tears of the widow and the tears of the aged by the hand of alms, and to feel for the bereaved, and to grieve for the dejected, and to exert himself and to labour to remove the anguish of the afflicted, and not to spare pains to find a livelihood for households which were crushed by the vicissitudes of the times (which) subjected by their destructive power the calamities of events. And the conduct of this good father towards God and the neighbour and himself doubled his esteem, and created for him a great place in the eyes of kings and rulers and governors, and they presented him with decorations. And the late Khedive (Khidiwi) Tawfik Pasha (4) conferred on him the Order of Al-Medjidi (al-Magidi), first class, and our beloved sovereign, the Khedive (Khidiwi) `Abbas Hilmi Pasha (5), the second son of Tawfik Pasha, conferred on him the same mentioned Order. And His Majesty, the
(1) I.e. 1879-1892 A.D.
(2) I.e. John IV.
(4) From 1879-1914 A.D.
(5) From 1892-1914 A.D.
— 321 —
Sultan `Abd al-Hamid Khan the Greatconferred on him the Ottoman (al-`Uthmani) Order of the first class, and the Muscovite (al-Muskub) Tsar (Kaisar) conferred on him an Order of the first class, and John (Yuhanna) Kasa, the aforementioned King of Ethiopia (al-Habas), presented him with a crown and a cross and magnificent gifts. And over and above this, the Egyptian (al-Misriyah) Government appointed him a member in the Advisory Council amongst the deputies of the nation. And up to the end of (the year) one thousand, six hundred and ten of the Martyrs [1894 A.D.] which corresponds to (the year) one thousand, eight hundred and eighty-six of the Coptic (Kibtiyah) Christian (Masihiyah) (Era), the number of those whom he elevated to the rank of the metropolitanate (al-Matraniah) and the episcopacy (was) nineteen, and they (were) from all the monasteries, and mostly from the two monasteries Al-Muharrak and Abba (Anba) Antony (Antunius). And there befell this father some reproaches in (the) year one thousand, six hundred and eight and one thousand, six hundred and nine of the Martyrs [1891-1893 A.D.] on account of disputes which occurred at that time. And this (was) that, when Abba (Anba) Mark (Markus), Metropolitan (Mutran) of Alexandria, was in charge of the direction of the affairs of the denomination, after the decease of Abba (Anba) Demetrius (Dimitrius), as was said before, he formed a council of twelve members, so that they might share with him in the work, and he acted on this wise, and the mentioned council lasted until the time of the father Abba (Anba) Cyril (Kirullus); and sometimes during the years the council was in abeyance, and sometimes it held its sessions. Then (it was), that
(1) Sultan of Turkey, 1876 A.D.
(2) Probably Alexander II.
(5) I.e. the Ethiopian Era.
— 322 —
the members of the council wished to look after the interests of the churches and their conditions, and after the schools and the inalienable endowments (al-Aukaf), and the ordination of the priests, and other (things) than these, with regard to setting right matters which (were) unbecoming. Especially, their purpose (was) to bring under their hands the inalienable endowments (al-Aukaf) of the monasteries and the churches and the cells of the bishops and the metropolitans (al-Matarinah), and to expend from them (the inalienable endowments) on them (the monasteries, etc.) money, besides taking salaries from them (the inalienable endowments) for those whom they used to employ to define their (the monasteries, etc.) limits, such as the scribe and the overseer. And this occasioned for the inalienable endowment (al-Wakf) a dispersal and a loss for its beneficiaries. And this father, the patriarch, and the bishops and the monks and others than they, did not wish for this. And the disagreement between the two parties continued, but the members of the council were supported by the Government, and they induced it to remove him (the patriarch) to the Monastery of Al-Baramus And he (the patriarch) journeyed from Alexandria on Friday, the twenty-eighth of (the month of) Misra (in the) year one thousand, six hundred and eight of the Martyrs [1892 A.D.]. Then it (the Government) brought him back with respect and honour, and he reached Cairo (al-Kahirah) on Saturday, the twenty-eighth of (the month of) Tubah (in the) year one thousand, six hundred and nine [1893 A.D.], as the writers of undoubted word have explained. And all the community (al-millah) and also the Government itself knew that the right lay in the hand of the father, the patriarch, and that he strove for it. As regards the Egyptian (al-Misriyah) Government in the days of this father — we have said that his consecration took place in the year one thousand, five hundred and ninety-one of the Martyrs [1874 A.D.], as
— 323 —
has been stated, and this (was) in the days of Isma`il Pasha (1) Khedive (Khidiwi) of Egypt (Misr), son of Ibrahim, son of Muhammad `Ali Pasha the Great — there occurred on the nineteenth of (the month of) Bau'unah (in the) year one thousand, five hundred and ninety-five which corresponds to the twenty-fifth of the European (month of) Huzairan (3) (in the) Frankish (Afrangiah) year one thousand, eight hundred and seventy-nine, the abdication of the mentioned Khedive (Khidiwi). And his son, Tawfik Pasha (4) governed, and he continued in the Khedivate (al-Khidiwiah) for twelve years and a half. And in the days of this Khedive (al-Khidiwi) an important event occurred which spread abroad in all the world. And this (was), that towards the end of the year one thousand, five hundred and ninety-eight [1882 A.D.] Ahmad `Urabi Pasha director of the Egyptian (al-Misriyah) military service, whose origin (was) from the Province (Mudiriah) of As-Sarkiah, rebelled against this Khedive (al-Khidiwl). And the two States, England (Inklitara) and France (Faransa), threatened him, and they commanded him to desist, and he did not desist. And they both sent their fleets to the harbour of Alexandria, and they threatened him with bombardment. And he began to fortify the forts and to raise armies. And the English (al-Inkliz) fought against him, and they routed him at Tall al-Kabir, on the fifth of (the month of) Tut (in the) year one thousand, five hundred and ninety-nine of the Martyrs which corresponds to the fourteenth of the European (month of) Ailul (11) of the Frankish (Afrangiah) Year, or (Year) of the Incarnation, one thousand, eight
(1) From 1863-1879 A.D.
(3) I.e. June.
(4) From 1879-1892 A.D.
(11) = September.
— 324 —
hundred and eighty-two. And they dispersed the gathering of his troops, and their armies marched to Cairo (al-Kahirah), and they entered it on the following day without the least resistance; and there did not occur from them the least harm to anyone, and not the least injustice to anyone, and this was marvellous to us. And they took the Citadel and they seized `Urabi and his company, and they proclaimed the supremacy of the Khedive (al-Khidiwi). And after they had judged them and had proved their treason, they exempted them from the death penality, and they exiled them to the Island of Ceylon (Silan) in India (al-Hind). And this is the cause of the entry of the English (al-Inkliz) (into) the Land of Egypt (Misr), and their interference in its administration together with the Khedive (al-Khidiwi), but it did not cease to be subject to the Ottoman (al-`Uthmani) State, as (it was) before. And, again, while the revolt of `Urabi (al-`Urabiah) was taking place in Egypt (Misr), there arose a man from the Arabs (`Arab) of the south of Africa (Afrika)(3), whose name was Muhammad Ahmad (who) surnamed himself the Mahdi (al-Mahdi) And he gathered around him armies from among the people, and he advanced with them to the Sudanese (as-Sudaniah) lands which (were) under the rule of Khedivial (Khidiwiah) Egypt (Misr), and little by little he gained possession of these districts, and the furtherest rule of Egypt (Misr) to the south was up to Wadi Haifa. And the Egyptian (al-Misriyah) armies repulsed and overcame them there, and they took captive a great number of them; and, also, Suakin remained in the hand of Egypt (Misr). And on the twenty-ninth of (the month of) Kihak (in the) year one thousand, six hundred and eight of the Martyrs which corresponds to the year one thousand, eight hundred and ninety-two of the
(3) The term 'Afrikah' was formerly applied to the northern littoral of the Continent of Africa, and, consequently,'south of Africa' would be those districts bordering the Sudan.
— 325 —
Frankish (Afrangiah) (Era) (1), Tawfik Pasha died, and a few days after that his son, His Honour, the great Khedive (al-Khidiwi) `Abbas Pasha Hilmi the Second, governed in his stead. And Muhammad `Ali Pasha the Great was the head of this Muhammad (al-Muhammadiah) family, and he had made it a condition (that) after him the inheritance of the rule (should be) for the eldest of his family. And when the rule was confirmed for Ismail Pasha the aforementioned, he made it a condition (that) after him the inheritance of the rule (should be) in his own family, that is, for his first-born son, then for the son of his son in accordance with the European (al-`Urubiah) way, contrary to the aforementioned way. And in the matter of inheritance, the end aimed at is the benefit and tranquillity and uprightness of conditions for both the rulers and their subjects, in view of affairs to which a nation does not attain, (when) the rule of it is transferable, not hereditary, as is apparent to those who have intelligence and (are) statesmen. And among these matters (is that) he whose investiture is sought, being (already) designated, (there will be) no apprehension and no contention at the time of the investiture. Secondly, being brought up in the house of princedom, he will not be ignorant of the affairs of State and its laws and its politics. Thirdly, not being antagonistic to his predecessor, he will not reject his (the predecessor's) laws and his good regulations in which his experiences were put to the test, both he and his men, but he will walk according to them, and will increase them in goodness. Fourthly, all what belongs to his father being his, he will not oppress the subject, and he will not wrong him by amassing perishable money or other than this of good things which proceeds from the inheritance and passes away after it; and, in a word, we say that the Egyptian (al-Misriyah) State in the days of this father (3) was at the highest degree of justice and good order and arrangement. And it removed religious fanaticism, and almost established equality
(1) I.e. A.D.
(2) From 1863-1879 A.D.
(3) I.e. Cyril V.
— 326 —
between its subjects, Christian (Nasara) and Islam (Islam), and it eliminated most of the injustice, and it realized much in the way of beneficial works for the benefit of all the inhabitants. Among which the making of the railway and the telegraph and the post, and the creating of canals and causeways and dams for irrigating the lands, and the founding of paper and sugar factories; and there multiplied fire or steam machines, and enactments of regulations and laws and severe control together with the generalization of personal and religions liberty, and the opening of schools and the diffusion of sciences and arts. And the conditions of the city of Cairo (al-Kahirah), the capital of this country, improved, its buildings extended and its streets were arranged and lighted by gas, and water-pipes were laid in them, and schools and printing-presses, besides other arrangements multiplied in it; and, likewise, the city of Alexandria. And, also, in these days relations and trade between the countries of the world multiplied, since journeys to them were facilitated on account of trains on land and steamships, and the transmission of news was facilitated on account of the telegraph and the post, and the multiplication of newspapers and printed books. And scholars multiplied greatly, especially, in Europe (Auruba), and the Europeans (al-Aurubiun) multiplied in the Land of Egypt (Misr), and by means of them, especially, the French (al-Faransawiyin) and the English (al-Inkliz), these engineering and scientific and political works have come into existence, in order to organize the country. The beginning of these organizations was in the days of Muhammad `Ali Pasha, and they have not ceased to increase up to our present time. And, in short, the Land of Egypt (Misr) was similar to the European (al-Aurubiah) kingdoms in organizations; and praise (be) to God for His graces! Now we turn to the mention of the monasteries in the days of this father (1) and we say that from the study of Church histories it is learned that in the first generations of monasticism there were in the Land of Egypt (Misr) hundreds of monasteries inhabited by monks, but (that) after that, they became devastated, and they became few.
(1) I.e. Cyril V.
— 327 —
And we know that some of them were rebuilt in the last generations, as the Monastery of Abba (Anba) Pishoi (Bishui) and the Monastery of Abba (Anba) Antony (Antunius) and the Monastery of Abba (Anba) Paul (Bula). And the monasteries of the monks which were in the days of this father (4) (are) seven, of which four (are) in the Desert of Scetis (Shihat) in the Western Desert. And the first (is) the Monastery of the Virgin, the Monastery al-Baramus, the place of origin (6) of His Grandeur as has been stated, only it is called the Monastery Baramus, in the name of the sons of Rome (ar-Rum) (7), the Saints Maximus (Maksimus) and Dometius (Dumadius), and the second (is) the Monastery of the Virgin, known as the Monastery of the Syrians (as-Surian), and it is called by this name, because, formerly, it comprised a number of Coptic (al-Kibti) monks and Syrian (as-Surian) monks together, but, afterwards, not one of the Syrians (as-Surian) remained. And the third (is) the Monastery of Saint Abba (Anba) Pishoi (Bishui) in proximity to the mentioned monastery, and the two of them (are) to the south-east of the Monastery Baramus, at a distance of two hours. And the fourth (is) the Monastery of Saint Abba (Abu) Macarius (Makar), father of the Western Desert, and it is to the south-east of the Monasteries of the Syrians (as-Surian) and Abba (Anba) Pishoi (Bishui), at a distance of two hours and three-quarters of an hour (9). And these four monasteries
(4) I.e. Cyril V.
(6) I.e. where the Patriarch was a monk.
(7) I.e. of the Roman Emperor Valentinian I, cf. O.H.E. KHS-Burmester, A Guide to the Monasteries of the Wadi 'n-Natrun, p. 8.
(9) I.e. on foot.
— 328 —
are situated west of the Province (Mudiriah) of Al-Bahairah, west of Bani Salamah and At-Tarranah and Kafr Dauud and they are termed the northern and the western monasteries. And two monasteries in the Eastern Desert, and they (are) the Monastery of the great Saint Abba (Anba) Antony (Antunius), father of the monks in all the world, and the Monastery of Saint Abba (Anba) Paul (Bula): and these two monasteries are next to the Province (Mudiriah) of Bani Suif, to the east, in the Eastern Desert and, therefore, they are termed the eastern monasteries. And one travels to the Monastery of Antony (Antunius) three days in the desert, and as for Abba (Anba) Paul (Bula), (it is) four days and a fraction, passing by the Monastery of Antony (Antunius). And the seventh (is) the Monastery Al-Muharrak in the Province (Mudiriah) of Asyut, at the foot of the western mountain, and it is now the most (populated) of the monasteries with regard to monks; and it is thought that it is (one) of the monasteries of Saint Abba (Anba) Pachomius (Bakhum), father of coenobitic life, and God knows (best). And in these seven monasteries (there are) about four or five hundred monks; and each of these monasteries has its own lands to cultivate from gifts and from purchase, in addition to the inalienable endowments. And of the devastated monasteries, traces of which remain to this our day, (there are) in proximity to the inhabited monasteries, the Monastery of Abba (Anba) Moses (Musa) the Black at the side of the Monastery Al-Baramus in the north, and the Monastery
— 329 —
of Abba (Abu) John (Yuhinnis) (which) is separated from the Monastery of the Syrians (as-Surian) and (that of) Abba (Anba) Pishoi (Bishui) by some distance to the south-east, and (there are) a group of monasteries near the Monastery of Saint Macarius (Makarius) Then the Monastery of Saint John (Yuhanna) Climax (ad-Daragi) near by the Gulf of Suez (as-Suiz), in the direction of the Monastery of Antony (Antunius), to the north of it. And, in addition to this, many monasteries are found in the Rif (which are) completely devoid of monks, but they are used as churches for prayer by the people of the district, such as the Monastery of (Barsum) the Naked, called also the Monastery of Shahran, and the Monastery of Mercurius (Markurius) Abba (Abu) Saifain at Tammuah, south of Cairo (al-Kahirah), and the Monastery of Abba (Anba) Shenouti (Shanudah) and the Monastery of Abba (Anba) Pishoi (Bishai) in the Province (Mudiriah) of Girga (Girga), and there are many others than these. Note: Know that the Monastery al-Muharrak was reduced in monks in the early part of the sixteenth century of the Martyrs, that is the nineteenth (century) of Christ (al-Masih) (14). And it was (that), at that time, a secular (15)
(14) I.e. A.D.
(15) I.e. a priest who has the title «Kummus» though he is not a monk.
— 330 —
hegoumenos (Kummus) from Al-Kusiah, called Al-Kummus `Abd al-Masih, (who) used to serve it. And after this, the monks increased and multiplied little hy little, and they enlarged the place and multiplied its possessions. And since the Monastery was the sole one in Upper Egypt (as-Sa`id), (where there are) many Christians (an-Nasara), Copts (al-Kibt), and no other monasteries are neighbouring to it, therefore, it became the greatest of the monasteries (as regards the number of) monks. As for the convents of the nuns which were inhabited in the days of this father (2), there were five of them, three in Cairo (al-Kahirah and they are the Convent of my lord (Mari) George (Girgis) in the Harat Zuwailah, and the Convent of the Virgin mentioned and the Convent of the Harat ar-Rum; and two in Old Cairo (Misr), and they are the Convent of Saint Mercurius (Markurius), Abba (Abu) Saifain, and the Convent of my lord (Mari) George (Girgis); and in each of these five (convents) there is a number of nuns. And, in addition to this, nuns were found in the houses of their fathers from the beginning of their nunhood. As for the sees of the metropolitans (al-Matarinah) and the bishops, there were in the days of this father nineteen, and these are: the first (is) the See of the Metropolitan (Mutran) of Jerusalem (Aurushalim) who has greater and wider districts than (those) of the Land of Egypt (Misr), and he used to reside at Al-Mansurah or at other than it of the towns of Egypt (Misr), and, occasionally, at the noble Jerusalem (al-Kuds) or at Jaffa (Yafa). And the second (is) the Metropolitan (Mutran) of Al-Manufiah, and the third (is) the Metropolitan (Mutran) of Alexandria and vicar of the Preaching of
(2) I.e. Cyril V.
— 331 —
Mark (al-Markusiah)(1). And in the year one thousand, six hundred and ten of the Martyrs [1893-1894 A.D.], the See of Al-Manufiah was added to him, after the going to his rest of Abba (Anba) John (Yu'annis) its metropolitan (Mutran). And the fourth (is) the bishop of Al-Fayum and the fifth (is) the bishop of Al-Bahnasah, and the sixth (is) the bishop of Bani Sulf, and the seventh (is) the bishop of Al-Minya, and the eighth (is) the bishop of Sanabu, and the ninth (is) the bishop of Manfalut, and the tenth (is) the bishop of Asyut, and the eleventh (is) the bishop of Abu Tig, and the twelfth (is) the bishop of Akhmim and the thirteenth (is) the bishop of Kina and the fourteenth (is) the bishop of Isna. All these (are) in the Land of Egypt (Misr), and the fifteenth (is) the bishop of Al-Khartum (15), who is the bishop of Nubia (an-Nubah), who, when the Sudan (as-Sudan) revolted against the Egyptian (al-Misriah) Government, as stated, and there befell the Christians (an-Nasara) affliction and fear, left his place and returned to Old Cairo (Misr) and resided at it. And the sixteenth up to the nineteenth (are) the Metropolitan (Mutran) of Ethiopia (al-Habashah) and his three bishops. Nevertheless, these sees are susceptible to increase and decrease, for instance, when the Metropolitan (Mutran) of Cairo (Misr), Abba (Anba) Mark (Markus) went to his rest, no one was consecrated in his stead, and other than what we have mentioned.
(1) I.e. the whole extent of the See of Alexandria.
(15) The Capital of the Sudan.
— 332 —
Then, when Thursday the twenty-third of (the month of) Babah in the year one thousand, six hundred and eleven of the Martyrs [1894 A.D.] came, there was completed the twentieth year for the father, the patriarch, in his leadership. And, at that time, the vicar of the patriarchate, the hegoumenos (al-Kummus) Theodore (Tadrus) Menas (Mina), minister of the Church of my lord (Mari) Menas (Mina) published announcements in Cairo (al-Kahirah) and in all the churches in the Land of Egypt (Misr), so that all the priests and the rest of the Orthodox (ὀρθόδοξος) Christian (al-Masihi) people should observe the feast of the enthronement of the father, the patriarch, on the Apostolic Throne (3), on the twenty-third of (the month of) Babah (4) with festivities on this day, celebrating the Divine Liturgy (al-Karabin al-Mukaddasah) and prayers to the Divine Majesty in commemoration of the enthronement of His Exalted Eminence, the upholder of the succession (5), that He may bring back this day to the Patriarchal See for numerous years and long, peaceful times, happy and gladdened with health and soundness, (with) all his Orthodox Christian (al-Masihi) people, enjoying in his prosperous days good things and blessings and felicity and happiness, under the shadow of His Magnificent Khedival (al-Khidiwiah) Presence(6); that He (God) may grant to all the great kings and the majestic sultans power and soundness and health. And thus it (the anniversary) became (a custom), especially, at the great Patriarchal Church, when the people of Cairo (al-Kahirah) and their notables and some of the heads of the monasteries and the priests celebrated it on the mentioned day. And after the Divine Liturgy, they congratulated His Lordship (7) and they pronounced speeches before him, and the rejoicing was general and universal.
Finished.
(3) I.e. the See of Alexandria founded by Saint Mark.
(4) = 1st November, 1874 A.D.
(5) I.e. the succession of patriarchs from Saint Mark.
(6) I.e. the Khedive.
(7) I.e. Cyril V.
ERRATUM
Pages viii and xi of the Introduction, read Cyril IV (1854-1861 A.D.) instead of Cyril IV (1853-1870 A.D.).
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SAINT SEVERUS IBN-EL-MOQAFFAA
http://en.wikipedia.org/wiki/History_of_the_Patriarchs_of_Alexandria
History of the Patriarchs of Alexandria
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History of the Patriarchs of Alexandria
Ta'rikh Batarikat al-Kanisah al-Misriyah
Compiled by e.g. Michael, bishop of Tinnis; Mawhub ibn Mansur ibn Mufarrig; Pope Mark III of Alexandria
Subject Biographies of the Monophysite patriarchs of Egypt
The History of the Patriarchs of Alexandria[1] is a major historical work of the Coptic Church. It is written in Arabic[2], but draws extensively on Greek and Coptic sources.
The compilation was based on earlier biographical sources. It is was begun by Severus ibn al-Mukaffa, One scholar, Johannes den Heijer, contests its attribution to Severus ibn al-Mukaffa.[3] It was continued by others including Michael, bishop of Tinnis (11th century, writing in Coptic, covering 880 to 1046), Mawhub ibn Mansur ibn Mufarrig, deacon of Alexandria, and Pope Mark III of Alexandria (for 1131 to 1167).
Contents
[hide]
1 Description
2 Translations
3 See also
4 Notes
5 References
6 Further reading
6.1 Editions and translations
7 External links
[edit] Description
The first half of the Arabic text known as the Ta'rikh Batarikat al-Kanisah al-Misriyah (transliterated Arabic) was edited and translated into English by B. Evetts under the title History of the Patriarchs of the Coptic Church of Alexandria. The remainder was published by O.H.E.Burmester with English translation. This work presents a compilation of the history of the Patriarchs of the Coptic Church of Alexandria.
The earlier portions of the text are derived mainly from Eusebius and Coptic tradition. But from the 6th century onwards, the biographies grow longer and often seem to derive from documents written by eyewitnesses of the events recorded. The Muslim conquest of Egypt is recorded [4], and a vivid eyewitness account included of the overthrow of the last Ummayad Caliph, Marwan II.
Severus also relates the famous miracle of moving the Mokattam Mountain during the ruling of the Fatimid Caliph Al-Muizz around 975 (as an eyewitness of that period). The complete text has since then been expanded with appendices and continuations running up to 1894. Indeed one unpublished manuscript continues the text until 1923.
Evetts stopped with the 52nd Patriarch, Joseph, who died in 849. Subsequent material was published and translated by various scholars led by O. H. E. Burmester, in Cairo.
[edit] Translations
In 1713 Eusèbe Renaudot published the Latin translation Historia patriarcharum alexandrinorum jacobitarum. A scholarly Arabic edition was started by Christian Friedrich Seybold (1904).[5]
[edit] See also
Coptic history
Coptic Orthodox Church
[edit] Notes
^ Online edition preface:[1]
^ Arabic title Tarikh Batarikat al-Kanisah al-Misriyah
^ Johannes den Heijer, Coptic historiography in the Fatimid, Ayyubid and early Mamluk Periods, Medieval Encounters 2 (1996), pp. 67-98.
^ Severus of Al'Ashmunein (Hermopolis), History of the Patriarchs of the Coptic church of Alexandria (1904) Part 2: Peter I - Benjamin I (661 AD). Patrologia Orientalis 1 pp. 383-518 (pp.119-256 of text)
^ In Corpus scriptorum christianorum orientalium, reprinted 1962.
[edit] References
The History of the Patriarchs of the Coptic Orthodox Church to 849 AD
Johannes Den Heijer (1989), Mawhub ibn Manṣǖr ibn Mufarrig et l'historiographie copto-arabe
[edit] Further reading
[edit] Editions and translations
Heijer, Johannes Den (1989). Mawhüb ibn Manṣǖr ibn Mufarriğ et l'historiographie copto-arabe: Étude sur la composition de l'Histoire des Patriarches d'Alexandrie. Corpus Scriptorum Christianorum Orientalium, Subsidia 83. Louvain.
Khater, Antoine; O. H. E. KHS-Burmester, ed (1974). History of the Patriarchs of the Egyptian Church, Known as the History of the Holy Church According to MS. Arabe 30Z Bibliotheque Nationale, Paris. Textes et Documents. IV.1-2. Cairo.
Abd al-Masih, Yassa; O. H. E. Burmester; Aziz S. Atiya; Antoine Khater, ed (1943-1970). History of the Patriarchs of the Egyptian Church, Known as the History of the Holy Church of Sawirus ibn al-Mukaffac, Bishop of al-Asmunin. Textes et Documents. II-III. Cairo.
Evetts, B., ed (1906-15). History of the Patriarchs of the Coptic Church of Alexandria I-IV. Patrologia Orientalis, vol. I.2, I.4, V.1 and X.5. Paris. Parts are available online (see below).
[edit] External links
Evetts' translation online: [2] at the Tertullian Project:
Preface to the online edition
Translator's Introduction
Part 1 -- St. Mark to Theonas (AD 300)
Part 2 -- Peter I to Benjamin I (661)
Part 3 -- Agathon to Michael I (766)
Part 4 -- Mennas I to Joseph (849)
Continuation online:
Part 5 -- Khael II - Shenouti I (880)
Part 6 -- Khael III - Shenouti II (1066)
Part 7 -- Christodoulous - Michael IV (1102)
Part 8 -- Macarius II - John V (1167)
Part 9 -- Mark III - John VI (1216)
Part 10 -- Cyril III - Cyril V (1894)
Part 11 -- Cyril Ibn Laklak, part 1
Part 12 -- Cyril Ibn Laklak, part 2
Preface
BBK page Severos ibn al-Muqaffa
Retrieved from "http://en.wikipedia.org/wiki/History_of_the_Patriarchs_of_Alexandria"
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13th patriarch of Alexandria Saint Yeroclas
Severus of Al'Ashmunein (Hermopolis), History of the Patriarchs of the Coptic church of Alexandria (1904) Part 1: St. Mark - Theonas (300 AD). Patrologia Orientalis 1 pp. 105-211 (p.1-113 of text).
--------------------------------------------------------------------------------
HISTORY OF THE PATRIARCHS OF THE
COPTIC CHURCH OF ALEXANDRIA
I
S. MARK TO THEONAS (300)
ARABIC TEXT EDITED, TRANSLATED, AND ANNOTATED
BY
B. EVETTS
http://www.tertullian.org/fathers/severus_hermopolis_hist_alex_patr_01_part1.htm#CHAPTER_V
CHAPTER V
HERACLAS 58, THE THIRTEENTH PATRIARCH. A. D. 231-247.
This father had been, in the time of the patriarch Demetrius, a teacher in the Church, and gained distinction in the divine sciences 59. At this time Firmilian 60, who was bishop of Caesarea in Cappadocia, discovered that Origen had associated himself with the Jews at that place, and had lived amongst them for a time. When Alexander had ruled in Rome for thirteen years, Maximinus Caesar reigned after him. And this prince set up a great persecution against the rulers of the Church 61 only, because they were the teachers of those that were baptized; and many died in his days. And when Maximin died, Gordian reigned in Rome. And the patriarch of that city was Pontianus, who sat for six years 62; and when he died, Anteros 63 became patriarch after him, and occupied the see for one month. And they enquired of him whom they should appoint in his stead.
And they found a man in the fields upon whom a wonder had been manifested; for the Holy Ghost descended upon him 64 in the form of a dove. So they took him, and made him patriarch of Rome. And Zebinus died at Antioch, and Babylas was appointed after him. |175
So Heraclas was made patriarch of Alexandria after Demetrius, and was counted worthy to serve in the sanctuary. And Heraclas gave the direction of the studies at Alexandria to Dionysius, and entrusted to him all the affairs of the patriarchate. This man was of a noble family, and was a distinguished teacher; and he grew up in Alexandria. The cause of his being called, and entering into the orthodox faith was as follows. This Dionysius had formerly been a worshipper of idols, according to the religion of the Sabaeans, among whom he was a leader, and a philosopher. While he was sitting one day, behold there passed an aged widow, holding in her hand a book containing some of the epistles of saint Paul, the apostle; and she said to him : «Wilt thou buy this from me?» So he took the book, and studied it; and it filled him with admiration, and pleased him greatly, and took possession of his heart. And when he understood the book, he marvelled greatly thereat, and rejoiced over it exceedingly. So he said to the old woman : «What price dost thou ask for the book?» And she answered : «One carat of gold». So he gave her three carats, and said to her : «Go and search the place in which thou didst find this book, and whatever thou shalt discover bring to me, and I will give thee more than its full price». Then the old woman went away, and brought him three books; and he took them from her, and gave her nine carats. But when he had read the books, he became aware that a part of the contents was still wanting. So he said to the old woman : «If thou wilt find the rest of this book, |176 I will give thee six denarii». Then the old woman, when she saw his faith and courage, and knew that he had received the grace of the Holy Ghost while he was reading the books, replied : «Trouble not thyself. Go to a church, and beg for the book in its entirety from the clergy, and they will give it to thee, that thou mayest read it. I only found these manuscripts among the books of my fathers, who were readers and singers in the church». So Dionysius said : «But will the people of the church entrust this book to me?» And the old woman answered : «Yes. They will hinder no-one from knowledge, if he asks for it. They will give to all who seek, without demanding payment».
Then Dionysius went to Augustine, one of the deacons of the Church, who gave him the complete epistles of Paul. And Dionysius read them, and learnt them by heart through the power of his lively intelligence. Then he went to Demetrius, of whose death we have spoken above, and begged of him the second Birth; and Demetrius received Dionysius, and baptized him, and gave him the grace which he solicited; and Dionysius was attached to the patriarch's person, and lived in the church. Thus after being a teacher among the idolatrous Sabaeans, he became a teacher in the Church 65, and many disciples came to him; and instead of teaching his former errors and receiving a transitory payment, he was afterwards removed by the Lord into the great see, in reward for his labours; and his house was made into a |177 church which exists to this day, and is named after him. The names of his disciples were Theodore and Gregory and Athenodorus 66. To these he had imparted in former days his strange philosophy; but, when he was baptized and advanced to the priesthood, he converted them to the wisdom of the Church, so that they were filled with the grace of the Holy Ghost. They lived with him for five years, after his ordination; and they also attained to priestly rank. Dionysius had also another disciple, named Africanus 67, who wrote five books with much labour; and when he heard of the wisdom of the patriarch Heraclas, he went to Alexandria to learn of him. And Dionysius used to say to him : «Know that no beast that eats bryony is profited or stimulated by it; and so every man that does not eat spiritual food is perishing. Formerly I was occupied with food that passes away and comes to an end, and neglected the bread of eternal life, until the Lord led me». And he attracted his disciple by these words to the heavenly doctrines, until through his talents he learnt the true harmony of the genealogies in the Gospels of Matthew and Luke, and found no discrepancies whatever in them.
Now Heraclas occupied the see for thirteen years, and went to his rest on the 8th. of Rihak, and was gathered to his fathers. |178
--------------------------------------------------------------------------------
HISTORY OF THE PATRIARCHS OF THE
COPTIC CHURCH OF ALEXANDRIA
I
S. MARK TO THEONAS (300)
ARABIC TEXT EDITED, TRANSLATED, AND ANNOTATED
BY
B. EVETTS
http://www.tertullian.org/fathers/severus_hermopolis_hist_alex_patr_01_part1.htm#CHAPTER_V
CHAPTER V
HERACLAS 58, THE THIRTEENTH PATRIARCH. A. D. 231-247.
This father had been, in the time of the patriarch Demetrius, a teacher in the Church, and gained distinction in the divine sciences 59. At this time Firmilian 60, who was bishop of Caesarea in Cappadocia, discovered that Origen had associated himself with the Jews at that place, and had lived amongst them for a time. When Alexander had ruled in Rome for thirteen years, Maximinus Caesar reigned after him. And this prince set up a great persecution against the rulers of the Church 61 only, because they were the teachers of those that were baptized; and many died in his days. And when Maximin died, Gordian reigned in Rome. And the patriarch of that city was Pontianus, who sat for six years 62; and when he died, Anteros 63 became patriarch after him, and occupied the see for one month. And they enquired of him whom they should appoint in his stead.
And they found a man in the fields upon whom a wonder had been manifested; for the Holy Ghost descended upon him 64 in the form of a dove. So they took him, and made him patriarch of Rome. And Zebinus died at Antioch, and Babylas was appointed after him. |175
So Heraclas was made patriarch of Alexandria after Demetrius, and was counted worthy to serve in the sanctuary. And Heraclas gave the direction of the studies at Alexandria to Dionysius, and entrusted to him all the affairs of the patriarchate. This man was of a noble family, and was a distinguished teacher; and he grew up in Alexandria. The cause of his being called, and entering into the orthodox faith was as follows. This Dionysius had formerly been a worshipper of idols, according to the religion of the Sabaeans, among whom he was a leader, and a philosopher. While he was sitting one day, behold there passed an aged widow, holding in her hand a book containing some of the epistles of saint Paul, the apostle; and she said to him : «Wilt thou buy this from me?» So he took the book, and studied it; and it filled him with admiration, and pleased him greatly, and took possession of his heart. And when he understood the book, he marvelled greatly thereat, and rejoiced over it exceedingly. So he said to the old woman : «What price dost thou ask for the book?» And she answered : «One carat of gold». So he gave her three carats, and said to her : «Go and search the place in which thou didst find this book, and whatever thou shalt discover bring to me, and I will give thee more than its full price». Then the old woman went away, and brought him three books; and he took them from her, and gave her nine carats. But when he had read the books, he became aware that a part of the contents was still wanting. So he said to the old woman : «If thou wilt find the rest of this book, |176 I will give thee six denarii». Then the old woman, when she saw his faith and courage, and knew that he had received the grace of the Holy Ghost while he was reading the books, replied : «Trouble not thyself. Go to a church, and beg for the book in its entirety from the clergy, and they will give it to thee, that thou mayest read it. I only found these manuscripts among the books of my fathers, who were readers and singers in the church». So Dionysius said : «But will the people of the church entrust this book to me?» And the old woman answered : «Yes. They will hinder no-one from knowledge, if he asks for it. They will give to all who seek, without demanding payment».
Then Dionysius went to Augustine, one of the deacons of the Church, who gave him the complete epistles of Paul. And Dionysius read them, and learnt them by heart through the power of his lively intelligence. Then he went to Demetrius, of whose death we have spoken above, and begged of him the second Birth; and Demetrius received Dionysius, and baptized him, and gave him the grace which he solicited; and Dionysius was attached to the patriarch's person, and lived in the church. Thus after being a teacher among the idolatrous Sabaeans, he became a teacher in the Church 65, and many disciples came to him; and instead of teaching his former errors and receiving a transitory payment, he was afterwards removed by the Lord into the great see, in reward for his labours; and his house was made into a |177 church which exists to this day, and is named after him. The names of his disciples were Theodore and Gregory and Athenodorus 66. To these he had imparted in former days his strange philosophy; but, when he was baptized and advanced to the priesthood, he converted them to the wisdom of the Church, so that they were filled with the grace of the Holy Ghost. They lived with him for five years, after his ordination; and they also attained to priestly rank. Dionysius had also another disciple, named Africanus 67, who wrote five books with much labour; and when he heard of the wisdom of the patriarch Heraclas, he went to Alexandria to learn of him. And Dionysius used to say to him : «Know that no beast that eats bryony is profited or stimulated by it; and so every man that does not eat spiritual food is perishing. Formerly I was occupied with food that passes away and comes to an end, and neglected the bread of eternal life, until the Lord led me». And he attracted his disciple by these words to the heavenly doctrines, until through his talents he learnt the true harmony of the genealogies in the Gospels of Matthew and Luke, and found no discrepancies whatever in them.
Now Heraclas occupied the see for thirteen years, and went to his rest on the 8th. of Rihak, and was gathered to his fathers. |178
Monday, 13 December 2010
62nd patriarch of Alexandria
Severus of Al'Ashmunein (Hermopolis), History of the Patriarchs of the Coptic church of Alexandria (1904
http://sites.google.com/site/demontortoise2000/hist6-htm
HISTORY OF THE PATRIARCHS OF THE
COPTIC CHURCH OF ALEXANDRIA
The twenty-fourth biography of the biographies of the Holy Church. Anba Abraham the Syrian, and he is the sixty-second of (their) number, (and) was known as Ibn Za‘rah 1.
When Abba Menas the patriarch went to his rest, and the Throne remained vacant, the bishops of the land of Misr, from the Rif and from the Two Sa‘ids, and the scribes of Misr and the priests of Alexandria assembled and remained for several days, but they did not find anyone whom it pleased them to advance (to the patriarchate).
There was in Misr a man, a Syrian merchant, whose name was Abraham ibn Zar‘ah. He used to give alms to the widows, the poor, the hidden and the feeble. He was an old man whose beard descended upon his breast like (that of) our father Abraham the first (patriarch). He was in great favour
1 A marginal note in red, more complete in MS. A. reads: "This father sat on the patriarchal throne during the reign of al-Mu‘izz, the first Caliph of the Fatimid dynasty. In his days, he ordered that the Christians... and the affair of the mountain is explained in this biography. May God exalt his rank and declare his sanctity and purity, and what He, God, did to him, in all the quarters of the earth".
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with the king al-Mu‘izz and the men of his State on account of his goods and of his wares which had reached (them), in which he used to deal with them. All the archons of Misr loved him and honoured him. (While) the people were assembling in the Church of the two Martyrs Sergius and Bacchus at Misr in Kasr as-Sam‘, which is the Catholic one, and (while) the hishops and the priests and the archons were assembling for the feast, Abraham ibn Zar‘ah entered to pray in the Church. Then one of the archons made a sign to one of the bishops, saying: "You are seeking for him who is fit for the patriarchate, and lo, God has sent to us him who is worthy of it". A number of those who were present heard (this), and his words pleased them, but they did not show it. Then one of his (Abraham's) friends, the archons, called him, as if he wished to speak to him about something. When he advanced and arrived in their company, they all cried out: "This is he whom the Lord has chosen". They seized him at once and put fetters of iron upon him. He cried out and wept and said: "I am not worthy of this charge". They bore him away at once and journeyed with him to Alexandria and consecrated him patriarch there.
He (Abraham) abolished simony which the patriarchs used to practise and to take dinars as a loan on it (ordination). He gave alms of all that he possessed, and he had great wealth, and his memory was honoured more than (that) of those who were before him. Al-Mu‘izz used to cause him (Abraham) to be brought to him at all times to take his opinion on what concerned him and to receive his blessing, and he asked him to live in Misr.
When he (Abraham) saw a number of the archons taking concubines and begetting children by them, he excommunicated him
--- 137 ---
who did it. They all of them obeyed him except one high archon from among the chiefs of the Diwans, who had concubines. He did not send them away, and he disobeyed the patriarch. The father Abba Abraham the patriarch made a number of obeisances to him, but he did not obey him and continued in his evil deed, as the viper which does not hearken to the voice of the charmer, and (as one who does not take) the medicine (which) the physician prepares. Then the patriarch rode and went to his house that he might speak with him, and he said within himself: "Perhaps, if I go to him he will have respect before me". When they informed him (the archon) that the patriarch was coming to him, he shut the door of his house. When the patriarch reached the door, he stood and knocked at it for
two hours, but no one answered him a word. Then he excommunicated
him (the archon) and shook off (the dust from) his feet on the threshold
which was of flint-stone, and it was divided in twain, and this miracle was manifested to the people, and all those who were in Misr feared the patriarch. After a few days that archon perished with all that he possessed.
The wazir of the king al-Mu‘izz was a Jewish man whose name was Bu Jacob ibn Killis, and he came with him (al-Mu‘izz) from the West and had embraced Al-Islam at his hands. The wazir had a Jewish friend whose name was Moses. He was accorded great fortune by al-Mu‘izz on account of his friendship for his wazir. When he saw the love of the king for the patriarch and the access (which he had) to him (al-Mu‘izz), he envied him and took counsel against him. He said to Al-Mu‘izz: "I desire that you shouldst cause the patriarch of the Christians to be brought that I may dispute with him before you so that he may expose to you his religion". Al-Mu‘izz did not confront the patriarch with this and he did not expose him to a disputation with the Jew, but he said to him: "If you see (fit) to summon one of your sons,
--- 138 ---
the bishops, that he may dispute with the Jew, do (so)". They arranged between themselves a certain day on which their meeting should be, and there was present among all the bishops a saintly, virtuous bishop of al-Ashmunain, called Severus (Sawirus) and known as Ibn al-Mukaffa‘ 2. He had been a scribe and then he became bishop, and the Lord had bestowed upon him grace and power in the Arabic tongue, so that he wrote many books and mimars and controversies. He who read his books recognised his excellence and the soundness of his knowledge. He (Severus) disputed many times with the kadis of the Muslim elders by the order of the king al-Mu‘izz, and he overcame them through the power of God and His grace.
It happened that he (Severus) was sitting with the Supreme Kadi, (and) lo, a dog passed by them. It was a Friday and there were a number of witnesses there. The Supreme Kadi said to him: "What sayest you, O Severus, concerning this dog? Is it Christian or Muslim?" He said: "Ask it, and it will answer you itself". The Kadi said to him: "Does a dog speak? We wish you to tell us". He (Severus) said: "Yes. It is necessary for us to test this dog. It (happens) that to-day is Friday on which the Christians fast and do not eat meat, and when they break (their) fast in the evening, they drink nabidh, but the Muslims do not fast on it (Friday) and do not drink nabidh on it, but eat meat on it. Put before it (the dog) meat and nabldh, and if it eats the meat, it will be Muslim, and if it does not eat it, but drinks the nabidh, then it will be Christian". When they heard his words, they marvelled at his wisdom and at the strength of his answer, and they departed from him.
The patriarch Abba Abraham took this bishop on the day on which his attendance in the presence of the king al-Mu‘izz had been fixed, and he went with him to the palace. Moses the Jew
2 A famous Coptic theologian.
--- 139 ---
and the wazir Ibn Killis were present, and they sat for a long time silent. Then the king al-Mu‘izz said to them: "Speak concerning that for which you are assembled. Then he said: "Speak, O patriarch, and tell your deputy to say what he has (to say)". The patriarch said to the bishop: "Speak, O my son, and God will assist you". The bishop said to the king: "It is not lawful to converse with a man (who is) a Jew in the presence of the Commander (Amir) of the Faithful". The Jew said to him: "You slander me and say in the presence of the Commander of the Faithful and his wazir that I am ignorant". The bishop Abba Severus said to him: "If the truth be made manifest to the Commander (Amir) of the Faithful, will there not be anger at this?" The king al-Mu‘izz said: "It is not allowed that anyone should become angry in the disputation, but it is requisite for those who dispute that everyone of them should say what he has (to say) and to set forth his argument as he wishes". The bishop said: "It is not I (who) bear witness against you, O Jew, with regard to ignorance, but a great and illustrious prophet from God (who) has witnessed against you with regard to this". The Jew said to him: "Who is the prophet?" He (Severus) said to him: "He is Isaiah who says in the beginning of his book concerning God: "The ox has known its owner, and the ass has known the manger of its master, but Israel has not known Me'". The king al-Mu‘izz said to Moses: "Is not this correct?" He said: "Yes. This is what is written". Then the bishop said: "Has not God said, indeed, that the beasts are more intelligent than you. It is not lawful for me to converse in the council of the Commander (Amir) of the Faithful---may his might endure---with him (the Jew), (for) the beasts are more rational than he, and God, indeed, has attributed to him ignorance". The king al-Mu‘izz marvelled at this and commanded them to depart.
Enmity became great between the two parties. The wrath of the wazir waxed strong and he began to seek for a pitfall for the patriarch, because he had confounded the Jews in the presence of
--- 140 ---
the king al-Mu‘izz, but the Lord Christ protects His elect and His servants. It happened after some days that he found a way (to have) an audience to say to al-Mu‘izz: "It is written in the Gospel of the Christians: 'If one has faith as a grain of mustard-seed, and he says to the mountain: Be you removed and be you cast into the sea, it shall be done.' Let the Commander (Amir) of the Faithful see his way to ask them to prove the truth of this saying, so that he may know that they are frauds and are liars. If they do not do (this), it is requisite that there should be done to them what they deserve on account of their lie". He approved of this word. The king al-Mu‘izz sent to summon Abba Abraham and said to him: "What say you concerning this word? Is it in your Gospel or not?" The patriarch said: "Yes. It is in it". He (al-Mu‘izz) said to him: "Lo, you Christians are thousands and tens of thousands in this land, and I desire to be brought to me one of them that this miracle may be manifested at his hands; and you, O chief of them, it is requisite that this deed should be (done) by you, otherwise, I shall destroy you with the sword". Then the patriarch was astounded, and great fear came upon him and he did not know what to answer to him (al-Mu‘izz), but God the Exalted inspired him to say to him: "Grant me a delay of three days, so that I may seek and beseech the Lord---His name be magnified---to render the heart of the Commander (Amir) of the Faithful favourable to his slaves". He granted to him the delay.
He (Abraham) returned to his dwelling-place in Misr and he caused to be brought (to him) the priests and the archons of Misr and all the Orthodox people, and weeping he made known to them the matter. There were in Misr a number of monks of Wadi Habib, and he (Abraham) imposed upon them all a penance that none of them should go to his dwelling-place for three days, but that they should assemble to continue in prayer in the church night and day. They did this for the three days and nights. As to the patriarch, he did not break his fast during them (the three days) at all.
--- 141 ---
Some of them (the monks) broke their fast once every night with bread and salt and a little water. Abba Abraham, the patriarch, did not cease to stand weeping before God on account of it during those days and nights until there did not remain in him any movement.
This blessed gathering took place in the Church of the Mistress in Kasr as-Sam‘ known as the Mu‘allakah. When it was the morning of the third day, the saintly patriarch fell to the ground from grief of heart and from his fasting and his weariness, and he slept for a while. He saw the Lady, the Pure Mistress, Mary and she said to him with a joyful face: "What is it that has befallen you?" He said to her: "Do you not know, O my Lady, that the king of this land has said to me: 'If you do not show to me a miracle this day in the mountain, I shall kill all the inhabitants of the Christian Religion in the land of Misr, and I shall destroy them from out of my kingdom with the sword". The Mistress said to him: "Fear not, for I will not overlook the tears which you have shed in this church of mine. Rise now, and descend from here and go out by the door of the Darb al-Hadid which leads to the Great Market. As you goest out you will find a man (carrying) on his shoulder a jar full of water ---his mark is that he is one-eyed---seize him, for he it is at whose hands
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this miracle shall be manifested". The patriarch awoke at once and he was afraid. It was still dark, and he arose in haste and did not let anyone know of him till he reached the door and found it closed. He doubted in his heart and said: "I believe that Satan has played a trick upon me". He called the door-keeper, and he opened (the door) for him. The first who entered by the door was the man about whom he was told. He seized him and said to him with an obeisance for the Lord's sake: "Have pity upon this people". Then he informed him of the reason for their meeting. The man said to him: "Forgive me, for I am a sinner, and I have not reached this degree". Thereupon, the patriarch informed him of what the Pure Mistress had told him, when she appeared to him. Then he said to him: "What is your business?" He (the man) wished to hide from him his case. He (Abraham) solemnly charged him and bound him under (pain of) anathema not to hide from him anything of his case. Then he said to him: "O my father, I will inform you of my case. I am a man, a tanner, and this eye which you seest, I plucked it out on account of the commandment of the Lord, when I beheld what was not mine with lust, and saw that I was going to Hell on account of it. I considered and said: 'It is better for me to go into life with one eye, as the Lord Christ says: It is better (etc.), than that I should go to Hell with two eyes'. I am (living) in this place (as) a hired worker to a man (who is) a tanner. I do not have over from what (I receive) from my work every day (anything) except a bread to eat, and the remainder is for the destitute hidden of the brethren, women and men. This water I give them to drink every day before I go to my work. I take it to the poor people among them who have not the money to buy it from the water-carrier. All
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the day I work in the tannery and at night I stand praying. This is the state of my case, and I ask you, O my father, not to make it known to anyone, for I have not the power to endure the praise of men, but that which I shall say to you, do (it). Go out with your priests and all your people to the mountain concerning which the king told you, (having) with you gospels, crosses, censers and large candles. Let the king stand with his soldiers and his troops on one side, and you and your people, on one side, and I, behind you, will stand in the midst of the people, so that no one may recognize me. Then read you and your priests and cry aloud, saying: 'O Lord, have mercy' for a long time. Then command them to be silent and (to keep) quiet, and you shall prostrate yourself and all who are with you shall prostrate themselves, and I will prostrate myself with you. and without that anyone recognizes me. Do thus three times, and every time that you shall prostrate yourself and stand up (again) you shall make (the sign of) the cross over the mountain, and you shall see the glory of God". When he (the man) had said this word, the heart of the patriarch was reassured by what he heard from him. Then he (Abraham) rose up and all the people with him, and they went up to the king and said to him: "Go out to the mountain". He (al-Mu‘izz) commanded all his army and those who were attached to him and the notables of his State to go out, and that trumpets should be sounded. The king went out and his wazir with him, and he ordered that disbelieving Moses to go out. The father, the patriarch, did as that Saint had said to him. The king al-Mu‘izz and his companions stood on one side and all the Christians and the patriarch, on the other side, and the man stood behind the patriarch, and there was none among the assembly who recognized him, except the patriarch alone, and they cried out 'O Lord, have mercy' many times. Then he (Abraham) commanded them to be silent and he prostrated himself upon the ground and all (who were) with him prostrated themselves three times, and every time that he lifted up his face and made (the sign of) the cross, the mountain was lifted up from the ground. When they prostrated themselves,
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the mountain came down to its base. The king al-Mu‘izz feared greatly
and the king and the Muslims cried out: "God is great. There is no
God besides You!" Then the king al-Mu‘izz said to the patriarch
after the third time: "Enough, O patriarch, I have recognized, indeed,
the correctness of your faith". When the people had become calm, the
patriarch turned to look for the saintly man, but he did not find him.
Then the king said to the patriarch Abba Abraham:
"Desire of me something (and) I will do it for you". He (Abraham)
said to him: "I desire nothing, save that God may strengthen your State
and give you victory over your enemies". He (al-Mu‘izz) said to him:
"Desire (of me something), O patriarch". He repeated to him the
speech three times. Then the king al-Mu‘izz said to him: "It is necessary
that you desire of me something". The patriarch said to him: "If
it be necessary, then I will ask our lord to command, if it be possible,
to be built a church of Abba Mercurius at Misr":
since it happened, when they had demolished it, that they did not allow
them (the Christians) to restore it, and it has been turned into a store
house for sugar-cane; and likewise the Mu‘allakah
in Misr in Kasr as-Sam‘, since a great part of its walls had fallen
down and part of them was in a state of decay. He (Abraham) also
asked permission to restore it (the Mu‘allakah). He (al-Mu‘izz) ordered
at once that a decree should be written for him giving him the
power (to do) this, and he gave to him from the Treasury what he would
have to spend on the restoration. He (Abraham) took the decree,
but he returned the money and said to the king al-Mu‘izz:
"May the Lord strengthen your kingdom, but the Treasury has more
right to this money". When the decree was read at the Church
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of Abba Mercurius, the sellers who were there and the dregs of the people assembled and said: "If we are all slain with one sword, we shall not allow anyone to place (one) stone upon (one) stone in this church". Then the patriarch returned to the king al-Mu‘izz with the news. He (al-Mu‘izz) became wrathful at this, and he rode at once with all bis troops till he came to the place, and he halted and commanded the foundations to be dug. They were promptly dug and a large number of masons were assembled for it (the rebuilding) and stones were carried to it (the site) from every place by the order of the king al-Mu‘izz, and they (began to) build them (the foundations) at once. No one dared to say a word except an elder who used (to lead) in the prayers for those sellers in the mosque which was there. He it was who used to assemble the congregation and presided over them. He threw himself into the foundations and said: "I desire to die to-day for the Name of God and not to let anyone build this church". When the king al-Mu‘izz was informed of this, he commanded that stones should be thrown upon him and that they should build over him. When lime and stones were thrown upon him, he wished to stand up, but the assistants did not allow him (to do so), since al-Mu‘izz had commanded that he should be buried in the foundations into which he had thrown himself. When the patriarch saw this, he dismounted from his beast and threw himself before al-Mu‘izz and besought him on behalf of him (the elder) until he (al-Mu‘izz) commanded that he should be got up from the foundations. It was with difficulty that he managed to escape from them (the foundations) safe, after he had almost died.
The king al-Mu‘izz returned to his palace, and no one dared after that to say a single word till the rebuilding of the church had been completed, and likewise (that of) the Church al-Mu‘allakah at Kasr as-Sam‘ and he (the patriarch) (re)built all the churches which were in need of restoration. No one opposed him (the patriarch) in anything of this (affair). He (re)built likewise many places in the churches at
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Alexandria which had become weakened, and he spent on this a great (deal) of money, and was not able to pay to the Alexandrians the thousand dinars which had been agreed upon for them for the expenses of their churches, and after many demands it was agreed upon that he should give to them each year five hundred dinars.
The duration of the occupation by this patriarch, Abba Abraham, of the Throne was three years and six months, and he went to his rest with his saintly fathers.
It is said that one of the archons, known as Abi‘s-Surur al-Kabir, who had influence in the State, possessed many concubines. He (Abraham) commanded him to send them away, but he did not (do so). Then he excommunicated him and forbade him the Eucharist. He acted craftily in that he gave to him (Abraham) a drink to drink 2 and killed him. He went to the Lord in peace, and the people wept over him.
There was a prophecy concerning his advancement (to the patriarchate). It (happened) that when he was a layman, he went to the Monastery of Abba Macarius in Wadi Habib to pray there. He went to the Caves to receive the blessings from the anchorites. He met one of them, and with him there were two of his companions. That saintly anchorite blessed him and seized him by his hand and took him aside and said: "O my brother, lo, I see a great rock suspended above you and it is descending upon you". He (Abraham) did not understand the meaning of his saying that day, and that he (the anchorite) signified to him thereby the greatness of the majesty of the patriarchate which he merited from God.
When the kingdom of Misr fell to al-Mu‘izz, as we have said above, Abba Menas the patriarch lived during some of his days
2 i. e. poisoned him.
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under the rule of Gawhar, and Ahha Ahraham (came) after him. "Whenever al-Mu‘izz wished to do anything according to his custom in the West, Gawhar prevented him with gentleness and diplomacy, and said that the inhabitants of Misr are a people in whom there is cunning and sagacity, and that nothing is hidden from them, and it is as if they have knowledge of that which is invisible. He (al-Mu‘izz) said to him one day: "O Gawhar, if what has been said about the sagacity of the Cairenes (al-Masriyin) is correct, then I wish to test them". Then he commanded them to take a large roll of paper similar to (that of) a decree, and that it should be rolled up without being written upon and sealed. When it was brought, he delivered it to the scribe and he inscribed upon it the name of the king al-Mu‘izz, and he (al-Mu‘izz) commanded that a trumpet should be sounded before him (the bearer) and that a public crier should proclaim among the people that they should come to hear the decree of the king, and he commanded that spies should walk behind him (the public crier) and listen to what the inhabitants of Misr said. This was done, and they heard some of the people say: "Let us go to hear the decree of the king", but some of them said: "Do not trouble yourselves. There is nothing in it; it is blank". Then they (the spies) returned and informed him (al-Mu‘izz), and he marvelled at this exceedingly.
At the beginning of the pontificate of Abba Abraham the patriarch, the wazir in Misr was the aforesaid Abu '1-Yumn Cosmas ibn Menas. He was a pious man and a virgin. He had never married, and it had not been heard concerning him that he had (known) the follies of youth. He acted well towards all men and he was praised by everyone. He was accorded favour and love by al-Mu‘izz on account of his good manner of life and intention(s) and of the strength of his faith. He (al-Mu‘izz) used to accept his words and his counsel, and he appointed him mutawalli for collecting the tax on the wealth of Misr. He continued thus until Abba Abraham became patriarch.
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When Jacob ibn Killis the wazir saw the access (which) Abu '1-Yumn had to al-Mu‘izz, he envied him and feared that he would make him wazir in his stead. He counselled al-Mu‘izz and said to him: "It is good to send Cosmas ibn Menas to the districts of Palestine to direct them, since he is a trustworthy man". His object was to remove him from al-Mu‘izz. Then he (al-Mu‘izz) sent him to Palestine. When he arrived there and took charge of it, he exacted from it and from its districts two hundred thousand dinars.
Then a heretic from the lands of the East arose, known as the Karmati 1. He took possession of all the lands of Syria till he reached the districts of Palestine. When news of him reached Cosmas ibn Menas, he took the money which he had obtained and went with it to a monastery on the top of Mount Tabor and he delivered it to the Superior of the monastery and placed it as a deposit with him in order that he might guard it, and he returned to his work. When the Karmati 1 reached him, he said to him: "Fear not, for no evil shall happen to you from me, and I will make you to be a friend to me as you wast to al-Mu‘izz", and he made a pact with him thereon. Then those who held rank wrote to al-Mu‘izz about this, that Abu 'l-Yumn Cosmas ibn Menas had come to an agreement with the Karmati and had made peace with him. When the wazir was informed of this, he found the means to remember him with evil, and he said to al-Mu‘izz: "This is Cosmas ibn Menas of whom you say that he is trustworthy and faithful. He has made peace with your enemy and has delivered to him the two hundred thousand dinars which he exacted from your lands, in order that he might strengthen him thereby against you". Al-Mu‘izz became wrathful and sent and seized all his (Cosmas') people and plundered their possessions and cast them into prison. When
1 On the Karmati (Carmathians) cf. S. Lane-Poole, op. cit., p. 94. The person in question was Hasan b. Abmad, surnamed al-A‘sam, cf. S. Lane-Poole, op. cit., pp. 105, 118.
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the Karmati reached Misr, al-Mu‘izz went out to fight against him and routed him and slew him.
Cosmas ibn Menas wrote to al-Mu‘izz (and) informed him of what had occurred with the Karmati and how he had gone to meet him so that he might be saved from him, and that he had saved the two hundred thousand dinars. Al-Mu‘izz took vengeance on the wazir ibn Killis and seized him and slew him 3, and he sent to summon Cosmas ibn Menas the pious, virtuous one. He arrived and the money with him. He (al-Mu‘izz) put on him a robe of honour and received him with hospitality after he had released all his money and people and had returned to them all their possessions which had been taken away.
Cosmas ibn Menas had acquired before his journey to Palestine ninety thousand dinars. When he wished to journey, he delivered it (the money) to Abba Abraham, the patriarch, and said to him: "If you hearest that I have died, then spend it for the salvation of my soul on the churches, the hidden, the destitute and the captives. If I return, then I shall take my money". When he (Cosmas) had returned to Misr and his case had been settled with al-Mu‘izz, he asked the patriarch for the ninety thousand dinars. He (Abraham) said to him: "I heard of what happened to you in Syria and I thought that you would not return here on account of what had happened to your people, and I feared that reports of the money would reach al-Mu‘izz and that he would take it and that nothing of it would remain for you and that (it would be) of no advantage (to you) in the next world, and I spent it on what you commanded me to". He (Cosmas) did not say to him a word (about this), or on what did you spend my money, but he said to him: "O my father, you did well for me and performed a good action and mercy on my
3 N. B. Ibn Killis died in A. D. 981 in the reign of al-‘Aziz, cf. S. Lane-Poole, op. cit., p. 121. 11
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behalf, since you distributed my money among those in need and did not leave it for the king".
When Abba Abraham went to his rest, after he had remained for three years and a half (on the Throne), nothing of the ninety thousand dinars was left to him nor a single dirham of the great wealth which he himself had possessed, but he had spent all of this on (re)building his churches and on alms and on what was pleasing to God---praised be He! He became as father Abraham the first (patriarch) in his deeds which were pleasing (to God), and he was numbered with the righteous in the Kingdom of God.
May the Lord have mercy upon us through his prayer and through the prayer of all who have pleased Him by their deeds. Glory be to God for ever and ever eternally!
http://sites.google.com/site/demontortoise2000/hist6-htm
HISTORY OF THE PATRIARCHS OF THE
COPTIC CHURCH OF ALEXANDRIA
The twenty-fourth biography of the biographies of the Holy Church. Anba Abraham the Syrian, and he is the sixty-second of (their) number, (and) was known as Ibn Za‘rah 1.
When Abba Menas the patriarch went to his rest, and the Throne remained vacant, the bishops of the land of Misr, from the Rif and from the Two Sa‘ids, and the scribes of Misr and the priests of Alexandria assembled and remained for several days, but they did not find anyone whom it pleased them to advance (to the patriarchate).
There was in Misr a man, a Syrian merchant, whose name was Abraham ibn Zar‘ah. He used to give alms to the widows, the poor, the hidden and the feeble. He was an old man whose beard descended upon his breast like (that of) our father Abraham the first (patriarch). He was in great favour
1 A marginal note in red, more complete in MS. A. reads: "This father sat on the patriarchal throne during the reign of al-Mu‘izz, the first Caliph of the Fatimid dynasty. In his days, he ordered that the Christians... and the affair of the mountain is explained in this biography. May God exalt his rank and declare his sanctity and purity, and what He, God, did to him, in all the quarters of the earth".
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with the king al-Mu‘izz and the men of his State on account of his goods and of his wares which had reached (them), in which he used to deal with them. All the archons of Misr loved him and honoured him. (While) the people were assembling in the Church of the two Martyrs Sergius and Bacchus at Misr in Kasr as-Sam‘, which is the Catholic one, and (while) the hishops and the priests and the archons were assembling for the feast, Abraham ibn Zar‘ah entered to pray in the Church. Then one of the archons made a sign to one of the bishops, saying: "You are seeking for him who is fit for the patriarchate, and lo, God has sent to us him who is worthy of it". A number of those who were present heard (this), and his words pleased them, but they did not show it. Then one of his (Abraham's) friends, the archons, called him, as if he wished to speak to him about something. When he advanced and arrived in their company, they all cried out: "This is he whom the Lord has chosen". They seized him at once and put fetters of iron upon him. He cried out and wept and said: "I am not worthy of this charge". They bore him away at once and journeyed with him to Alexandria and consecrated him patriarch there.
He (Abraham) abolished simony which the patriarchs used to practise and to take dinars as a loan on it (ordination). He gave alms of all that he possessed, and he had great wealth, and his memory was honoured more than (that) of those who were before him. Al-Mu‘izz used to cause him (Abraham) to be brought to him at all times to take his opinion on what concerned him and to receive his blessing, and he asked him to live in Misr.
When he (Abraham) saw a number of the archons taking concubines and begetting children by them, he excommunicated him
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who did it. They all of them obeyed him except one high archon from among the chiefs of the Diwans, who had concubines. He did not send them away, and he disobeyed the patriarch. The father Abba Abraham the patriarch made a number of obeisances to him, but he did not obey him and continued in his evil deed, as the viper which does not hearken to the voice of the charmer, and (as one who does not take) the medicine (which) the physician prepares. Then the patriarch rode and went to his house that he might speak with him, and he said within himself: "Perhaps, if I go to him he will have respect before me". When they informed him (the archon) that the patriarch was coming to him, he shut the door of his house. When the patriarch reached the door, he stood and knocked at it for
two hours, but no one answered him a word. Then he excommunicated
him (the archon) and shook off (the dust from) his feet on the threshold
which was of flint-stone, and it was divided in twain, and this miracle was manifested to the people, and all those who were in Misr feared the patriarch. After a few days that archon perished with all that he possessed.
The wazir of the king al-Mu‘izz was a Jewish man whose name was Bu Jacob ibn Killis, and he came with him (al-Mu‘izz) from the West and had embraced Al-Islam at his hands. The wazir had a Jewish friend whose name was Moses. He was accorded great fortune by al-Mu‘izz on account of his friendship for his wazir. When he saw the love of the king for the patriarch and the access (which he had) to him (al-Mu‘izz), he envied him and took counsel against him. He said to Al-Mu‘izz: "I desire that you shouldst cause the patriarch of the Christians to be brought that I may dispute with him before you so that he may expose to you his religion". Al-Mu‘izz did not confront the patriarch with this and he did not expose him to a disputation with the Jew, but he said to him: "If you see (fit) to summon one of your sons,
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the bishops, that he may dispute with the Jew, do (so)". They arranged between themselves a certain day on which their meeting should be, and there was present among all the bishops a saintly, virtuous bishop of al-Ashmunain, called Severus (Sawirus) and known as Ibn al-Mukaffa‘ 2. He had been a scribe and then he became bishop, and the Lord had bestowed upon him grace and power in the Arabic tongue, so that he wrote many books and mimars and controversies. He who read his books recognised his excellence and the soundness of his knowledge. He (Severus) disputed many times with the kadis of the Muslim elders by the order of the king al-Mu‘izz, and he overcame them through the power of God and His grace.
It happened that he (Severus) was sitting with the Supreme Kadi, (and) lo, a dog passed by them. It was a Friday and there were a number of witnesses there. The Supreme Kadi said to him: "What sayest you, O Severus, concerning this dog? Is it Christian or Muslim?" He said: "Ask it, and it will answer you itself". The Kadi said to him: "Does a dog speak? We wish you to tell us". He (Severus) said: "Yes. It is necessary for us to test this dog. It (happens) that to-day is Friday on which the Christians fast and do not eat meat, and when they break (their) fast in the evening, they drink nabidh, but the Muslims do not fast on it (Friday) and do not drink nabidh on it, but eat meat on it. Put before it (the dog) meat and nabldh, and if it eats the meat, it will be Muslim, and if it does not eat it, but drinks the nabidh, then it will be Christian". When they heard his words, they marvelled at his wisdom and at the strength of his answer, and they departed from him.
The patriarch Abba Abraham took this bishop on the day on which his attendance in the presence of the king al-Mu‘izz had been fixed, and he went with him to the palace. Moses the Jew
2 A famous Coptic theologian.
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and the wazir Ibn Killis were present, and they sat for a long time silent. Then the king al-Mu‘izz said to them: "Speak concerning that for which you are assembled. Then he said: "Speak, O patriarch, and tell your deputy to say what he has (to say)". The patriarch said to the bishop: "Speak, O my son, and God will assist you". The bishop said to the king: "It is not lawful to converse with a man (who is) a Jew in the presence of the Commander (Amir) of the Faithful". The Jew said to him: "You slander me and say in the presence of the Commander of the Faithful and his wazir that I am ignorant". The bishop Abba Severus said to him: "If the truth be made manifest to the Commander (Amir) of the Faithful, will there not be anger at this?" The king al-Mu‘izz said: "It is not allowed that anyone should become angry in the disputation, but it is requisite for those who dispute that everyone of them should say what he has (to say) and to set forth his argument as he wishes". The bishop said: "It is not I (who) bear witness against you, O Jew, with regard to ignorance, but a great and illustrious prophet from God (who) has witnessed against you with regard to this". The Jew said to him: "Who is the prophet?" He (Severus) said to him: "He is Isaiah who says in the beginning of his book concerning God: "The ox has known its owner, and the ass has known the manger of its master, but Israel has not known Me'". The king al-Mu‘izz said to Moses: "Is not this correct?" He said: "Yes. This is what is written". Then the bishop said: "Has not God said, indeed, that the beasts are more intelligent than you. It is not lawful for me to converse in the council of the Commander (Amir) of the Faithful---may his might endure---with him (the Jew), (for) the beasts are more rational than he, and God, indeed, has attributed to him ignorance". The king al-Mu‘izz marvelled at this and commanded them to depart.
Enmity became great between the two parties. The wrath of the wazir waxed strong and he began to seek for a pitfall for the patriarch, because he had confounded the Jews in the presence of
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the king al-Mu‘izz, but the Lord Christ protects His elect and His servants. It happened after some days that he found a way (to have) an audience to say to al-Mu‘izz: "It is written in the Gospel of the Christians: 'If one has faith as a grain of mustard-seed, and he says to the mountain: Be you removed and be you cast into the sea, it shall be done.' Let the Commander (Amir) of the Faithful see his way to ask them to prove the truth of this saying, so that he may know that they are frauds and are liars. If they do not do (this), it is requisite that there should be done to them what they deserve on account of their lie". He approved of this word. The king al-Mu‘izz sent to summon Abba Abraham and said to him: "What say you concerning this word? Is it in your Gospel or not?" The patriarch said: "Yes. It is in it". He (al-Mu‘izz) said to him: "Lo, you Christians are thousands and tens of thousands in this land, and I desire to be brought to me one of them that this miracle may be manifested at his hands; and you, O chief of them, it is requisite that this deed should be (done) by you, otherwise, I shall destroy you with the sword". Then the patriarch was astounded, and great fear came upon him and he did not know what to answer to him (al-Mu‘izz), but God the Exalted inspired him to say to him: "Grant me a delay of three days, so that I may seek and beseech the Lord---His name be magnified---to render the heart of the Commander (Amir) of the Faithful favourable to his slaves". He granted to him the delay.
He (Abraham) returned to his dwelling-place in Misr and he caused to be brought (to him) the priests and the archons of Misr and all the Orthodox people, and weeping he made known to them the matter. There were in Misr a number of monks of Wadi Habib, and he (Abraham) imposed upon them all a penance that none of them should go to his dwelling-place for three days, but that they should assemble to continue in prayer in the church night and day. They did this for the three days and nights. As to the patriarch, he did not break his fast during them (the three days) at all.
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Some of them (the monks) broke their fast once every night with bread and salt and a little water. Abba Abraham, the patriarch, did not cease to stand weeping before God on account of it during those days and nights until there did not remain in him any movement.
This blessed gathering took place in the Church of the Mistress in Kasr as-Sam‘ known as the Mu‘allakah. When it was the morning of the third day, the saintly patriarch fell to the ground from grief of heart and from his fasting and his weariness, and he slept for a while. He saw the Lady, the Pure Mistress, Mary and she said to him with a joyful face: "What is it that has befallen you?" He said to her: "Do you not know, O my Lady, that the king of this land has said to me: 'If you do not show to me a miracle this day in the mountain, I shall kill all the inhabitants of the Christian Religion in the land of Misr, and I shall destroy them from out of my kingdom with the sword". The Mistress said to him: "Fear not, for I will not overlook the tears which you have shed in this church of mine. Rise now, and descend from here and go out by the door of the Darb al-Hadid which leads to the Great Market. As you goest out you will find a man (carrying) on his shoulder a jar full of water ---his mark is that he is one-eyed---seize him, for he it is at whose hands
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this miracle shall be manifested". The patriarch awoke at once and he was afraid. It was still dark, and he arose in haste and did not let anyone know of him till he reached the door and found it closed. He doubted in his heart and said: "I believe that Satan has played a trick upon me". He called the door-keeper, and he opened (the door) for him. The first who entered by the door was the man about whom he was told. He seized him and said to him with an obeisance for the Lord's sake: "Have pity upon this people". Then he informed him of the reason for their meeting. The man said to him: "Forgive me, for I am a sinner, and I have not reached this degree". Thereupon, the patriarch informed him of what the Pure Mistress had told him, when she appeared to him. Then he said to him: "What is your business?" He (the man) wished to hide from him his case. He (Abraham) solemnly charged him and bound him under (pain of) anathema not to hide from him anything of his case. Then he said to him: "O my father, I will inform you of my case. I am a man, a tanner, and this eye which you seest, I plucked it out on account of the commandment of the Lord, when I beheld what was not mine with lust, and saw that I was going to Hell on account of it. I considered and said: 'It is better for me to go into life with one eye, as the Lord Christ says: It is better (etc.), than that I should go to Hell with two eyes'. I am (living) in this place (as) a hired worker to a man (who is) a tanner. I do not have over from what (I receive) from my work every day (anything) except a bread to eat, and the remainder is for the destitute hidden of the brethren, women and men. This water I give them to drink every day before I go to my work. I take it to the poor people among them who have not the money to buy it from the water-carrier. All
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the day I work in the tannery and at night I stand praying. This is the state of my case, and I ask you, O my father, not to make it known to anyone, for I have not the power to endure the praise of men, but that which I shall say to you, do (it). Go out with your priests and all your people to the mountain concerning which the king told you, (having) with you gospels, crosses, censers and large candles. Let the king stand with his soldiers and his troops on one side, and you and your people, on one side, and I, behind you, will stand in the midst of the people, so that no one may recognize me. Then read you and your priests and cry aloud, saying: 'O Lord, have mercy' for a long time. Then command them to be silent and (to keep) quiet, and you shall prostrate yourself and all who are with you shall prostrate themselves, and I will prostrate myself with you. and without that anyone recognizes me. Do thus three times, and every time that you shall prostrate yourself and stand up (again) you shall make (the sign of) the cross over the mountain, and you shall see the glory of God". When he (the man) had said this word, the heart of the patriarch was reassured by what he heard from him. Then he (Abraham) rose up and all the people with him, and they went up to the king and said to him: "Go out to the mountain". He (al-Mu‘izz) commanded all his army and those who were attached to him and the notables of his State to go out, and that trumpets should be sounded. The king went out and his wazir with him, and he ordered that disbelieving Moses to go out. The father, the patriarch, did as that Saint had said to him. The king al-Mu‘izz and his companions stood on one side and all the Christians and the patriarch, on the other side, and the man stood behind the patriarch, and there was none among the assembly who recognized him, except the patriarch alone, and they cried out 'O Lord, have mercy' many times. Then he (Abraham) commanded them to be silent and he prostrated himself upon the ground and all (who were) with him prostrated themselves three times, and every time that he lifted up his face and made (the sign of) the cross, the mountain was lifted up from the ground. When they prostrated themselves,
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the mountain came down to its base. The king al-Mu‘izz feared greatly
and the king and the Muslims cried out: "God is great. There is no
God besides You!" Then the king al-Mu‘izz said to the patriarch
after the third time: "Enough, O patriarch, I have recognized, indeed,
the correctness of your faith". When the people had become calm, the
patriarch turned to look for the saintly man, but he did not find him.
Then the king said to the patriarch Abba Abraham:
"Desire of me something (and) I will do it for you". He (Abraham)
said to him: "I desire nothing, save that God may strengthen your State
and give you victory over your enemies". He (al-Mu‘izz) said to him:
"Desire (of me something), O patriarch". He repeated to him the
speech three times. Then the king al-Mu‘izz said to him: "It is necessary
that you desire of me something". The patriarch said to him: "If
it be necessary, then I will ask our lord to command, if it be possible,
to be built a church of Abba Mercurius at Misr":
since it happened, when they had demolished it, that they did not allow
them (the Christians) to restore it, and it has been turned into a store
house for sugar-cane; and likewise the Mu‘allakah
in Misr in Kasr as-Sam‘, since a great part of its walls had fallen
down and part of them was in a state of decay. He (Abraham) also
asked permission to restore it (the Mu‘allakah). He (al-Mu‘izz) ordered
at once that a decree should be written for him giving him the
power (to do) this, and he gave to him from the Treasury what he would
have to spend on the restoration. He (Abraham) took the decree,
but he returned the money and said to the king al-Mu‘izz:
"May the Lord strengthen your kingdom, but the Treasury has more
right to this money". When the decree was read at the Church
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of Abba Mercurius, the sellers who were there and the dregs of the people assembled and said: "If we are all slain with one sword, we shall not allow anyone to place (one) stone upon (one) stone in this church". Then the patriarch returned to the king al-Mu‘izz with the news. He (al-Mu‘izz) became wrathful at this, and he rode at once with all bis troops till he came to the place, and he halted and commanded the foundations to be dug. They were promptly dug and a large number of masons were assembled for it (the rebuilding) and stones were carried to it (the site) from every place by the order of the king al-Mu‘izz, and they (began to) build them (the foundations) at once. No one dared to say a word except an elder who used (to lead) in the prayers for those sellers in the mosque which was there. He it was who used to assemble the congregation and presided over them. He threw himself into the foundations and said: "I desire to die to-day for the Name of God and not to let anyone build this church". When the king al-Mu‘izz was informed of this, he commanded that stones should be thrown upon him and that they should build over him. When lime and stones were thrown upon him, he wished to stand up, but the assistants did not allow him (to do so), since al-Mu‘izz had commanded that he should be buried in the foundations into which he had thrown himself. When the patriarch saw this, he dismounted from his beast and threw himself before al-Mu‘izz and besought him on behalf of him (the elder) until he (al-Mu‘izz) commanded that he should be got up from the foundations. It was with difficulty that he managed to escape from them (the foundations) safe, after he had almost died.
The king al-Mu‘izz returned to his palace, and no one dared after that to say a single word till the rebuilding of the church had been completed, and likewise (that of) the Church al-Mu‘allakah at Kasr as-Sam‘ and he (the patriarch) (re)built all the churches which were in need of restoration. No one opposed him (the patriarch) in anything of this (affair). He (re)built likewise many places in the churches at
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Alexandria which had become weakened, and he spent on this a great (deal) of money, and was not able to pay to the Alexandrians the thousand dinars which had been agreed upon for them for the expenses of their churches, and after many demands it was agreed upon that he should give to them each year five hundred dinars.
The duration of the occupation by this patriarch, Abba Abraham, of the Throne was three years and six months, and he went to his rest with his saintly fathers.
It is said that one of the archons, known as Abi‘s-Surur al-Kabir, who had influence in the State, possessed many concubines. He (Abraham) commanded him to send them away, but he did not (do so). Then he excommunicated him and forbade him the Eucharist. He acted craftily in that he gave to him (Abraham) a drink to drink 2 and killed him. He went to the Lord in peace, and the people wept over him.
There was a prophecy concerning his advancement (to the patriarchate). It (happened) that when he was a layman, he went to the Monastery of Abba Macarius in Wadi Habib to pray there. He went to the Caves to receive the blessings from the anchorites. He met one of them, and with him there were two of his companions. That saintly anchorite blessed him and seized him by his hand and took him aside and said: "O my brother, lo, I see a great rock suspended above you and it is descending upon you". He (Abraham) did not understand the meaning of his saying that day, and that he (the anchorite) signified to him thereby the greatness of the majesty of the patriarchate which he merited from God.
When the kingdom of Misr fell to al-Mu‘izz, as we have said above, Abba Menas the patriarch lived during some of his days
2 i. e. poisoned him.
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under the rule of Gawhar, and Ahha Ahraham (came) after him. "Whenever al-Mu‘izz wished to do anything according to his custom in the West, Gawhar prevented him with gentleness and diplomacy, and said that the inhabitants of Misr are a people in whom there is cunning and sagacity, and that nothing is hidden from them, and it is as if they have knowledge of that which is invisible. He (al-Mu‘izz) said to him one day: "O Gawhar, if what has been said about the sagacity of the Cairenes (al-Masriyin) is correct, then I wish to test them". Then he commanded them to take a large roll of paper similar to (that of) a decree, and that it should be rolled up without being written upon and sealed. When it was brought, he delivered it to the scribe and he inscribed upon it the name of the king al-Mu‘izz, and he (al-Mu‘izz) commanded that a trumpet should be sounded before him (the bearer) and that a public crier should proclaim among the people that they should come to hear the decree of the king, and he commanded that spies should walk behind him (the public crier) and listen to what the inhabitants of Misr said. This was done, and they heard some of the people say: "Let us go to hear the decree of the king", but some of them said: "Do not trouble yourselves. There is nothing in it; it is blank". Then they (the spies) returned and informed him (al-Mu‘izz), and he marvelled at this exceedingly.
At the beginning of the pontificate of Abba Abraham the patriarch, the wazir in Misr was the aforesaid Abu '1-Yumn Cosmas ibn Menas. He was a pious man and a virgin. He had never married, and it had not been heard concerning him that he had (known) the follies of youth. He acted well towards all men and he was praised by everyone. He was accorded favour and love by al-Mu‘izz on account of his good manner of life and intention(s) and of the strength of his faith. He (al-Mu‘izz) used to accept his words and his counsel, and he appointed him mutawalli for collecting the tax on the wealth of Misr. He continued thus until Abba Abraham became patriarch.
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When Jacob ibn Killis the wazir saw the access (which) Abu '1-Yumn had to al-Mu‘izz, he envied him and feared that he would make him wazir in his stead. He counselled al-Mu‘izz and said to him: "It is good to send Cosmas ibn Menas to the districts of Palestine to direct them, since he is a trustworthy man". His object was to remove him from al-Mu‘izz. Then he (al-Mu‘izz) sent him to Palestine. When he arrived there and took charge of it, he exacted from it and from its districts two hundred thousand dinars.
Then a heretic from the lands of the East arose, known as the Karmati 1. He took possession of all the lands of Syria till he reached the districts of Palestine. When news of him reached Cosmas ibn Menas, he took the money which he had obtained and went with it to a monastery on the top of Mount Tabor and he delivered it to the Superior of the monastery and placed it as a deposit with him in order that he might guard it, and he returned to his work. When the Karmati 1 reached him, he said to him: "Fear not, for no evil shall happen to you from me, and I will make you to be a friend to me as you wast to al-Mu‘izz", and he made a pact with him thereon. Then those who held rank wrote to al-Mu‘izz about this, that Abu 'l-Yumn Cosmas ibn Menas had come to an agreement with the Karmati and had made peace with him. When the wazir was informed of this, he found the means to remember him with evil, and he said to al-Mu‘izz: "This is Cosmas ibn Menas of whom you say that he is trustworthy and faithful. He has made peace with your enemy and has delivered to him the two hundred thousand dinars which he exacted from your lands, in order that he might strengthen him thereby against you". Al-Mu‘izz became wrathful and sent and seized all his (Cosmas') people and plundered their possessions and cast them into prison. When
1 On the Karmati (Carmathians) cf. S. Lane-Poole, op. cit., p. 94. The person in question was Hasan b. Abmad, surnamed al-A‘sam, cf. S. Lane-Poole, op. cit., pp. 105, 118.
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the Karmati reached Misr, al-Mu‘izz went out to fight against him and routed him and slew him.
Cosmas ibn Menas wrote to al-Mu‘izz (and) informed him of what had occurred with the Karmati and how he had gone to meet him so that he might be saved from him, and that he had saved the two hundred thousand dinars. Al-Mu‘izz took vengeance on the wazir ibn Killis and seized him and slew him 3, and he sent to summon Cosmas ibn Menas the pious, virtuous one. He arrived and the money with him. He (al-Mu‘izz) put on him a robe of honour and received him with hospitality after he had released all his money and people and had returned to them all their possessions which had been taken away.
Cosmas ibn Menas had acquired before his journey to Palestine ninety thousand dinars. When he wished to journey, he delivered it (the money) to Abba Abraham, the patriarch, and said to him: "If you hearest that I have died, then spend it for the salvation of my soul on the churches, the hidden, the destitute and the captives. If I return, then I shall take my money". When he (Cosmas) had returned to Misr and his case had been settled with al-Mu‘izz, he asked the patriarch for the ninety thousand dinars. He (Abraham) said to him: "I heard of what happened to you in Syria and I thought that you would not return here on account of what had happened to your people, and I feared that reports of the money would reach al-Mu‘izz and that he would take it and that nothing of it would remain for you and that (it would be) of no advantage (to you) in the next world, and I spent it on what you commanded me to". He (Cosmas) did not say to him a word (about this), or on what did you spend my money, but he said to him: "O my father, you did well for me and performed a good action and mercy on my
3 N. B. Ibn Killis died in A. D. 981 in the reign of al-‘Aziz, cf. S. Lane-Poole, op. cit., p. 121. 11
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behalf, since you distributed my money among those in need and did not leave it for the king".
When Abba Abraham went to his rest, after he had remained for three years and a half (on the Throne), nothing of the ninety thousand dinars was left to him nor a single dirham of the great wealth which he himself had possessed, but he had spent all of this on (re)building his churches and on alms and on what was pleasing to God---praised be He! He became as father Abraham the first (patriarch) in his deeds which were pleasing (to God), and he was numbered with the righteous in the Kingdom of God.
May the Lord have mercy upon us through his prayer and through the prayer of all who have pleased Him by their deeds. Glory be to God for ever and ever eternally!
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