When the school of Edessa was first founded, I have not been able to discover. It is certain however that it was, and had been, a considerable time in vigorous operation before A. D. 411, the date assigned to our MS . Our Work might therefore have been translated into the Syriac at Edessa, even during the lifetime of its author, or at least early enough to have allowed of our MS. being copied there in A.D. 411, after innumerable copies had been taken from the autograph of the translator, and from one another.
But there are, I think, better reasons for supposing that our translation was not made at Edessa at this early period, but rather in Palestine. We are told by Asseman ( l. c. p. CMXXV.), that there were, both at Caesarea and at |16 Scythopolis, (the Bethshan of the Old Testament) in Palestine, schools of sacred literature; and that at Scythopolis the business of interpreting from the Greek into the Syriac language, was vigorously carried on; and, that to this fact our author himself has given his testimony : as also have both Socrates and Sozomen the historians.
If this may be relied on, it is not improbable that our translation was made during the lifetime of Eusebius, and it might be under his inspection, and that of Patrophilus who was then Bishop of Scythopolis. And I think there are certain peculiarities of language in it, tending to shew that it was not made at Edessa, which are these: We never find the form of the feminine plural in verbs , as we constantly do in the works of Ephrem, Jacob of Edessa, and other writers of that school. The pronoun of the first |17 person plural is rather of the Hebrew, than the Syriac, form. The pronominal forms, [Syriac], never occur in the language of Edessa; nor does the adverbial [Syriac], nor the impersonal [Syriac], nor the combination [Syriac] in the sense of immediately, nor the occasional redundancy, and even defect, of the relative pronoun [Syriac] , as far as my knowledge goes: all of which will be found marked in the Notes. I am therefore inclined to believe, that our translation was not made at Edessa, but in Palestine.
The language of this translation,--allowing for the instances just mentioned,--appears to me to be the purest Syriac , and such as might be well expected in a work of so ancient a date. I have already remarked, that its order is very greatly inverted, and its collocation involved, from its having been made servilely to follow the Greek original. Of this any one will satisfy himself, by comparing any of its sections with the places pointed out, as found in Greek, in some of the still existing works of Eusebius : which,-- although it has had the effect of giving me a great deal of trouble, as it will any reader of the Syriac text,--is nevertheless a circumstance of infinite value in other respects; and particularly, as it has preserved to our times a most exact copy of an original Greek work of our author, which has, no doubt, been long ago lost.
There is another advantage arising from the circumstance of so much of this work's being still found in the |18 Greek of its author, which is this; we are hence enabled to judge of the extent of Greek learning possessed by the translator. And this, I am induced to believe, was very considerable. I have pointed out in my notes, some instances in which I think he has erred; I am nevertheless bound to say, that I believe his translation to be, upon the whole, quite as accurate as are the best translations hitherto published of the Greek works of Eusebius.
It has been stated above, that our MS. is written neatly and correctly for the most part, and in the ancient character termed Estranghelo. I have now to say that it is entirely without vowel marks, and that the interpunctuation is frequently such, as to supply nothing whatever towards a just conception of the construction of the text. That the Syrians had a system of interpunctuation answering, in some respects, to that afforded by the accents of the Hebrew Bible, I have no doubt; yet I must say, that hitherto this has not been satisfactorily developed. Mr. Ewald has indeed endeavoured to do this, in a work published at Gottingen in 1832, entitled "Abhandlungen zur Orientalischen und Biblischen Literatur;" in which, at p. 103 and following, he has treated on the "accentuationssystem" of the Syrians according to some MSS. found in the Royal Library at Paris; and this, I have no doubt, he has done with all good fidelity. Yet I must say, the system made out by him, receives but very little countenance from any ancient MS. hitherto seen by me. The older writers seem to have adopted a system much more simple, and less encumbered with marks ; the more modern ones, particularly the Maronites,--to whom we owe the interpunctuation of the greater Polyglotts,--appear to me to be the real authors of his system. However this may be, all I have done in printing our Syriac text has been, to follow the MS. as closely as I possibly could; I say this, because cases occur in which it is scarcely possible to say, whether the Copyist intended the |19 point to stand on the line of the text, above it, or below it. Some remarks will be found, in my notes, on the use of Ribbui, ( [Syriac] ) the mark commonly attending the plural number in nouns, and occasionally in verbs, in which our MS. seems to be singular. In this case too, I have rigidly adhered to the MS.
The rules, under which I have proceeded in making my translation from the Syriac, are the following. As I professed to undertake the office of a translator, and not of a commentator, I thought it right to confine myself as closely to my original, as the nature of the case and my best endeavours would enable me. If therefore, I have followed my original as closely as I could, I trust I have not done this to such a degree, as to have made my English either harsh, or difficult of apprehension. Where I found the Syriac greatly obscure, I generally added a note, and referred to the Greek, if accessible. And, for the better understanding of the mind of my author, I have occasionally pointed out parallel passages occurring in the Fathers, who were either prior to him, and therefore probably imitated by him, as Justin Martyr, Theophilus of Antioch, Tatian, Origen, Clemens Alexandrinus, and others; or, who succeeded him, particularly Theodoret, who was evidently a great imitator of him. I have also cited such passages from the classical, and other writers, as my author either referred to, or commented upon, as Herodotus, Thucydides, Diogenes Laer-tius, Plato, Aristotle, Josephus and others; which cost me much time and trouble. I did not however deem it necessary to make a collation of all, or of any, of the Greek or Latin Fathers for this purpose: all I have done, or intended to do, was, to mark down such coincidences as occurred generally in my reading, during the time in which I was engaged in this work. Many other similar passages might doubtless be found in the writings of the Fathers of the Church, and particularly in Justin |20 Martyr, Tatian, Tertullian, Origen, Clemens Alexandrinus, Arnobius, Lactantius, Chrysostom, and Theodoret, which I leave to the greater industry and time of others, who may choose to follow out the enquiry. Such illustrations and notes as are given on the Syriac text, were intended for the use of students who may be induced to read that work. I trust I have, in this way, provided a very useful Chresto-mathy for the advancement of Syriac literature.
The divisions, i. e. the paragraphs, or sections, which I have made in my text, both of the Syriac Edition, and of my English Translation, are in all respects exactly what I found them in the MS. I have however added numerals for the purpose of facilitating reference, either from the Syriac Text to my Translation, or from either of these to the original Syriac Manuscript. I might indeed have made a more equal distribution of these paragraphs or sections, but I thought it would be best, for the reasons just now given, to abide by the old one. I thought too, that, if the original Greek should be discovered hereafter, it might be as well not to alter this division of the text,-- particularly as it is one of a very ancient date,--for the purpose of affording the fullest opportunity for seeing what its ancient state was, and thence the more easily to verify the identity of such work, should it indeed ever be found.
I will now add a few remarks on the Work itself, and as to the period at which it was probably written. I think I may say, that the Work itself is worthy of the piety and learning of the deservedly celebrated Father of Church History. As a brief exposition of Christianity, particularly of its Divine authority, and amazing influence, it has perhaps never been surpassed. The work of Theodoret, entitled "Graecarum affectionum curatio" lately reprinted by Dr. Gaisford, is certainly more full on the particular points which it was intended to illustrate: but then it owes much to the industry and learning of our author, and is less comprehensive in its |21 context. The Stromateis of Clemens of Alexandria, and the " Civitas Dei" of Augustine, are perhaps more abundant on particular questions; while the work of Clemens is less orderly, and both of these take a less extensive range of inquiry, and are not so well adapted for general reading. When we consider the very extensive range of enquiry occupied by our author, the great variety both of argument and information which it contains, and the small space which it occupies; we cannot, I think, avoid coming to the conclusion, that it is a very extraordinary work, and one which is as suitable to our own times, as it was to those for which it was written. Its chief excellency is, that it is argumentative, and that its arguments are well grounded, and logically conducted. If it once or twice appeals to the power of Christianity in inducing many to devote their lives to a state of virginity, and to some other things quite unessential to vital religion ; we should bear in mind, that this was the foible of his day, and that, of the thousands who may be found both able and willing to deprecate and blame this, not so much as one perhaps will to follow his virtues, or give any thing like such evidences of real learning, and of Christian piety and zeal.
As to the period at which it was written, I think it must have been, after the general peace restored to the Church by Constantine, and before either the "Praeparatio," or the "Demonstratio Evangelica," was written. My reason for the first of these suppositions is: Our author speaks repeatedly of the peace restored to the Church; of Churches and Schools restored, or then built for the first time : of the nourishing state of the Church of Caesarea; of the extended, and then successfully extending, state of Christianity : all of which could not have been said during the times of the last, and most severe persecution. My reasons for the second of these suppositions are, the considerations that whatever portions of this Work are found, either in the "Praeparatio," |22 the "Demonstratio Evangelica," or the " Oratio de laudibus Constantini," they there occur in no regular sequence of argument as they do in this Work: especially in the latter, into which they have been carried evidently for the purpose of lengthening out a speech. Besides, many of these places are amplified in these works, particularly in the two former as remarked in my notes; which seems to suggest, that such additions were made either to accommodate these to the new soil, into which they had been so transplanted, or, to supply some new matter, which had suggested itself to our author. And again, as both the "Praeparatio" and "Demonstratio Evangelica," are works which must have required very considerable time to complete them, and which would even then be unfit for general circulation ; it appears probable to me, that this more popular, and more useful work, was first composed and published, and that the other two,--illustrating as they generally do, some particular points only,--argued in order in our Work,-- were reserved for the reading and occasional writing of our author during a considerable number of years, as well for the satisfaction of his own mind, as for the general reading of the learned. It appears probable to me therefore, that this was one of the first productions of Eusebius, if not the first after the persecutions ceased.
Of the authors cited in the following pages, I have not always had it in my power to quote either the latest or the best Editions. In many cases I could consult those only which happened to be in my own possession, not only because it is not always in my power to be within the precincts of the University, and to avail myself of its Libraries; but also, even when there, its Libraries are neither large nor rich in this respect.
I have in some instances written the proper names as I found them in my Syriac original, which I could hardly avoid, both as it appeared to be my duty to represent this |23 rather than any other exemplar, and also because the nature of the passage occasionally required this.
If I have in any instance failed to seize the sense of my author, I can only say, by way of defence, that I have done the best in my power to ensure accuracy in this respect. I have spared no pains, and have thought no inquiry too great, to do justice to him. Still, as Syriac Literature is but in a state of infancy among us, whether as it respects the character of the Grammars, Dictionaries, Authors, or other helps of this sort; if I have any where failed, I may perhaps hope for the indulgence which the nature of the case requires: and nothing beyond this do I wish. In all such cases, I shall be most happy in receiving suggestions which may improve my Work, and shall be as ready both to adopt these, and to be thankful for them. Of the Work itself I may say, If it has cost me much labour and research, and crowded upon me an increase of labour, depriving me in many instances even of necessary relaxation and exercise; it has nevertheless brought with it pleasures, which I shall ever remember with the greatest thankfulness. To have had the privilege of restoring to the Christian Church, a Work of one of its brightest ornaments as a Scholar and Theologian in the best of its days, is indeed an honour of which few can boast: while the satisfaction of hoping, that it may be instrumental for ages to come, in bringing many to the knowledge of the truth, is more than sufficient to repay any labour which its restoration might have cost.
I have now to express my thanks to the Syndics of the University Press, for their liberality in taking upon themselves the principal part of the expense incurred in printing this Work ; and to add, that I hope this will not have been thrown away on the present occasion.
Note on the electronic text: The preface given above is then followed in the book by 5 'Preliminary Dissertations', taking up pp.xxiv-clix: over 130 pages! These are somewhat diffuse, but not without interest. They deal with topics such as Eusebius' opinions on various theological issues, but I believe most people will not find them interesting, and it would take more time than I have to spare to transcribe them. If anyone really wants them and is prepared to share in the labour of proofing them, by all means contact me. Otherwise I will save myself the labour. RP.
[Selected Footnotes: some were omitted which required transcribing Syriac but were of no interest to the non-Syriac speaker]
1. If we may rely on the date of our MS. however, presently to be noticed, this Translation must have existed long before the times of either of these writers.--It is worth remarking too, that not only was this work written long before the appearance of Mohammed, but, the MS. itself was written nearly 200 years before he was born!--which may be considered as supplying tolerably good matter for proof, that no expectation was then entertained of the coming of such a Teacher as he was, or that the Scriptures underwent any alteration afterwards for the purpose of opposing him. This argument has been stated more at length in the latter part of my "Martyn's Persian Controversies."
2. These he purchased at the monastery of the Blessed Virgin in the desert of Nitria (or Askit. The Coenobium Scetense of Asseman.), situated on the west of the Nile, and somewhat more than 80 miles from Cairo. Asseman visited this Monastery in 1715, when he tells us its Library did not contain more than about 200 Volumes. Of these he requested to have a hundred, but could not get more than nine or ten good authors, with a few others. (Bibl. Orient. Tom. i. Pref.) But in his Catalogue of the " Codices Nitrienses," ib. pp. 561--572, he gives an account of 34 Codices. Some of which were perhaps obtained on a former occasion by his Cousin Elias (ib.); from which, according to Peter Benedict their Editor and Translator, were the Works of Ephrem Syrus published at Rome, in 1737--43. I am greatly rejoiced to find, that Mr. Tattam has just returned from a second visit to this same Monastery, and has brought with him another collection of Syriac Manuscripts, from which, I trust, much valuable matter will be extracted and brought before the public.--It is evident that many of the MSS. brought to England by Mr. Tattam, had passed through the hands of Asseman, from certain marks found in them: and this I think is true of ours, as certain pencil-marks are found in it, which could hardly have been placed there by an Oriental.
3. London, printed for the Society for the publication of Oriental Texts, sold by James Madden and Co., 8, Leadenhall-street. 1842. To this I prefixed a short Preface, referring the reader to the more ample one intended to go forth with this Work.
4. The Metropolis of Arabia Petraea. Syr. [Syriac] or [Syriac] Gr. and Lat. Bostra. Arab, [Arabic] Basra. Assem. Bibl. Orient. Tom. iii. p. ii. p. DCCXXX. Not to be confounded with the Bozrah, [Hebrew] of Jerem. xlix. 13, of the Idumeans, nor with that of the Moabites, ib. xlviii. 24. Reland's Palestine, Lib. in. p. 666. Edit. 1714. Where we are told that this Bishop was present at the Council of Antioch, A.D. 363. This work of Titus was printed by Canisius, in the original Greek : the text, however, is any thing but good and exhibits many Lacunae, which this very ancient Syriac translation would well supply.
5. Assemani. Bibl. Orient. Tom. ii. p. 486. His words are: " Erat quoddam Evangelium Edessenum (hoc est Syriacum Edessae exaratum) pervetustam quidem, sed clarum ac dilucidum, ex quo ne jota quidem unum deletum fuerat, legebatur autem clarius quam libri recens exarati, et unus dumtaxat prior quinternio prae antiquitate ex eo exciderat. Ad ejus vero calcem ita scriptum erat." (I omit the Syriac,. and give Asseman's translation of it.) " Absolutus est sanctus iste liber Feria quinta, die 18. Canun prioris (hoc est, Decembris) Anno Graecorum 389. (Christi 78.) propria manu Achaei Apostoli, socii Mar Maris Discipuli Mar Adaei Apostoli, cujus Oratio nobiscum sit Amen." If any reliance is to be placed on this document, it will follow, that this Syriac Gospel (and it does not say which Gospel is meant) was translated from the Greek probably before the death of the last Evangelist!
6. My reason for this opinion is grounded on the fact, that many of the proper names found in this MS. are so deformed by the mistakes of the Copyists, as to make it extremely probable that many Copies had been made from the Translator's Autograph, before our Copy was written: e.g. p. 71, we have [Syriac] for [Syriac] or the like: p. 131, [Syriac] for probably; a corruption so great as to bid utter defiance to critical conjecture, had we indeed had nothing else to rely upon: p. 148, [Syriac], Herododus, for Herostratus: to which many others might be added. There are also some other errors, such as [Syriac], for [Syriac] see pp. 187, 223, 302, 276, &c.,--all of which, as far as they have occurred to me, I have corrected in the notes.
7. According to Asseman (Bibl. Orient. Tom. iii. p. ii. p. lxix.) it had been established from time immemorial: his words are, "In urbe Edessa Scholam fuisse Persicae gentis, ab immemorabili conditam, in qua sacras literas Christiani Juvenes......docebantur." And ib. p. CMXXIV--v. we are told, that Eusebius of Emesa studied during his infancy at Edessa, but finished his education under our author in Caesarea of Palestine. His words are (after Socrates, Lib. ii. cap. 6), " Eusebium Emessenum Episcopum testatur ab infantia imbutum fuisse literis in schola Edessenae urbis, quae illi patria erat, humaniores deinde hausisse literas, sed tandem reversum esse ad scripturas sacras sub magisterio Eusebii Caesareae Episcopi, et Patrophili Episcopi Scythopolitani."
8. L. c. quoted by Asseman. His words are, " Scholae sacrarum literarum in utraque urbe erant. Caesareae nimirum, ubi Pamphilus martyr bibliothecam, ut supra dixi, instituerat et Scythopoli, ubi officium Interpretis de Graeca in Syriacum linguam vigebat, ut in Actis Martyrum Palaestinae ab Eusebio Caesareensi collectis de S. Procopio martyre legitur," &c. "Socrati suffragatur Sozomemis," &c. Lib. in. cap. v. The martyrdom alluded to, occurred in the first year of the persecution of Dioclesian, and it is the first in our author's work on the Martyrs of Palestine. The passage is, as found in our MS., in these words : --
[Syriac]