576 Ihave rendered the term Suelpi in the “Instructions”? so as to fit each respective context: “first-truits" in TV, 9-10 and, less assuredly, “firstling" In IV, 34-552? ‘Iacos Ma.croxw ‘Usrvanerry op Cactronnu, Beneuuny Journal of the American Oriental Society 96.4 (1975) 8 See “The Conccpt of Ma‘al in the Bible and the Ancient Near ast,” JAOS 96 (1976), 236-241. 9 Thanks are due to my Berkeley colleague, Professor R, Stefaninl, for checking my argumentation; the re- sponsibility for it is my own. Important Manuscript Discoveries on Iwannis of Dara and his Literary Heritage ‘The discovery of manuscripts of hitherto unlmown writings of Iwannis of Dard, living in Mesopotamia fn the 9th century «.p., is discussed in this paper. Further study of these ‘writings will lead to a re-eppraisat of the literary profile of Iwannis himself and will result in a better understanding of the intellectual culture of the Syrians under the Abassidrule, Iwannis of Dard was a West Syrian of eminent stature, He occupies a very important place in the history of In- tellectual cultwe in the 9th ceutury in the lands of the Euphrates aud Tigris. His importance is due in the first instance lo his own literary creation. The envichment of literary ile which flowed from his pen took place at a time when te exeation of literary sources had become an intermittent and in- creasingly scarce activity, Now suddenly writings began to flow fresly from his pen. It was an outburst of creative life, producing an élan in literary culture. Fusthermore, ‘the quality of is creation must be considered still more important. His production in the Iterary domain is marked by the spirit of learning and his creativity mani- fests the author's ability to produce greater works, In ls production larger: dimenstons again appear in the fostering of iterary Ife, Thus tly literacy contribution in more than one respect oceuples a special place in the history of the intellectual culture of the Syrians during ‘the first century under the Abbasids. ‘Iwannis’s, importance in the history of intellectual culture is underscored by other qualities which show them- selves in his work. IWwannis was 2 person who was able to evoke creative life in bis surroundings, contributing in this way also to the enrichment of intelleetual and literary Life, Iannis was the man who inspired Dionysios of Tell Makré to compose his important annalistie- istorieal work. Dionysios’s praise of Iwannis’s Intellec- ‘tual agility! is deserved In every respect. Furthermore, Jt 1s quite apparent—and the manuseript tradition dis playing the symbiosis of the writings of both of these authors makes it quite apparent—that In the choice of the genre and subject matter for his litecary sveation, 3 aitka’al, Chronique, ed. J. B. Chabot (Parls, 1924), 378. Ewanais provided « good dose of inspiration for MOSS bar Kapha? ‘A person who manifests such intellectual abiiity both in his own accomplishments and by stimulating othera surely deserves special attention, ‘Very little has been known of the literary work of Iwannis. In his history of Syriae Uterature? A. Baumstaric ould ist only very few of Iwannis’s writings. He mentions the following: “Resurrection of the bodtes,"4 “On the priesthood," and "On the heavenly and earthly hierarchy"® Which, In the second part, Is a commentary on the work of Pseudo-Dionyslus Areopagita, At that time only some chapters of Bis work “On the soul’ sere Xnown. With regard to the manuscript evidence, the situation then presented was quite de- , plorable, Tn the main oaly one manuscript was known, ‘That was all ths aovount could offer, Even the little of Baumstari’s account needs reduction since the work “On priesthood” was written not by Iwannis but by W088 bor Kepha.” The remainder is therefore minuscule, CLA. Vobbus, Discovery of the Ezegetioal Works of Mave bar Kapha: The Unearthing of Very Zmportant Sources for the Exegesis and History of the New Testament Text tm the Version of the Vetus Syra (Stockholm, 1973), 27. 3 Geschichle der syrisehen Literatur (Bonn, 1922), 277; CER, Duval, La littérature sgriaque (Paris, 1007), 3156, 390. 4 ys, Vat. Sy, 100, fol. tatf, 5 ses, Vat. Sy. 100, fol, S0att. 8 zs, Vat. Sy. 147, fol, Lat. 7 ch. A. Védbus, “Die Entdeckung einer neuen Schritt des M68 bar Képha ber das Priestertum,” Ostkirchliche Studien 23 (1974), 3248.Vodsus: Manuscript Discoveries of Iwannis of Dard Later writings on Iwaunis by 1, B, Chabot? and Banm- stark® show no advanes in knowledge. ‘These accounts, indeed, can give us no idea of the extent of the literary legacy of Iwannis of Dara and of his true place in the history of literature, Only a persistent and systematic search for new manuscript sources offers any hope for a true portrait of Iwannis of Dard at an author. And what this portrait presents is dramatic. Tt has taken very much time and enormous effort to unearth the evidence? ‘The brevity of the present ac- count can by no means adequately give an idea of the endeavors which this search has demanded. ‘The report about the enrichment in new manuscript sources for the works of Iwannis which have already been mentioned, namely the “Resurrection of the bodies," the “Gelestial and ecclesiastical hierarchy"? and “On the soul,"!9however important they are, should not detain us here since far more interesting findings await us. It is with excitement that we come across another work through which a different perspective enters into the picture of Twannis’s interests. The oldest evidence for ‘this work appears In as. Mosul Orth. 0.14 According to a note!S written in Karétini, the codex was used in 1890 A.on., Le, 1578/9 a.n., and therefore the codex must stil be older. It may be of the 14th century, This codex contains a work under the title: “On the offering,” which is a commentary on the Iturgy. Indeed even a cycle of other codices has turned up? on this work.® 8 ittérature syriaque (Paris, 1984), 98. 4 “Syrische Literatur," Handbuch der Orlentatisitk IIT, 4 Geiden, 1954), 194. 10 About the beginning of this long-range undertaking, see A. Védbus, The Department of Theology al the Uni- versity of Tartu: Its Life and Work, Martyrdom and An- nthilation (Stockholm, 1963),"62t. ‘1 ys, Mosul Orth. O; acs. Serfoh Patr. 281; acs. Da~ mascus Patr, 4/5; 01s. Damascus Patr. 4/4; ms. Birming- ham Ming. Syr. 56; ss, Vat. Syr. 581; ars. Harvard Har. 4195 us, AtSaneh 111; a8. Bartelli Mar Ghwargis 1. 2 ws. Mosul Orth. 0; ats. Sarfeh Patr. 281; 0s. Da- mascus Patr. 4/4; as. Birmingsam Ming. Sys. 58; xs. ‘Vat. Syr. 581; ms. Harvard Har. 119; ws, Bartelli Mar Gtwargts 1. 38 ys, Mosul Orth, O; xs. Harvard Har. 35; ms. At- Sanen 111. 4 This is a codex which has no signature, Tt is written on brown paper which has suffered by a liquid so that it has delated the ink. The codex Is partly Iacerated. 1 Fol. 110d. 4 Fol, 125a-144b. ¥ ns, Birmingh. Ming. Syr. 342; as. Sarfeh Patr. 281; ws. Vat. Sy 581; x8. Birmingh. Ming, Syr, 56; ms. 377 ‘Thus with the emergence of this new works an entirely new genre in the literary heritage of Iwannis aow comes to light. Nor fs this the whole of it, We must prepare ourselves tor a very exciting discovery. It is a matter of extraot- Ainery fortune that one particular manuscript has sur- vived and, as a unicum, can salvage an eatice cycle of works whlch had remained totally unknown. This is a codex which has found its hiding place in the monastery, of Mar Handnya or Deir Za‘taran in Tor “Abdin!® whose library has preserved many precious documents®—unique®™ and priceless records which have not survived elsewhere. The manuscript in question is 1s. Mardin Orth, 356,22 written om parchment. Because it has tost its colopaon it does not instruct us more precisely about its age, but on palasographical grounds it ean be assigned to the 9th or 10¢h century. Tt Is astounding to discover that ail the works preserved in this collection are new. ‘The sequence of the works a5 they appear ia the parchment codex by title are: “On the paradise” la 6 Kephalaia, “On creation,” in 19 kephalala, "Against the heretics” (such as Simon Magus, Mani a.0.), in 8 kepha- laia, “the Resurrection of our Lord,” in 33 kephalaia, “On the Pentecost,” in 11 kephalaia, “Invention of the Holy Cross,” in 11 kephalaia, and the “Divine economy," In 19 kephalaia. As we can see, the testimony of this record is very revedling. From the aspect of literary genre, this cycle also offers now insight. The longest Damascus Patr. 4/5; mcs. Damascus Patr. 4/4; ws, Harvard Har. 119; ws. AtSanch 114; ats, Bartelli Mar Givargis 1. 18 In the meantime the text has been edited; however, not all the available manuscripts have been used for the edition, Ct Le De Oblatione de Jean de Dara, by J. Sader (Louvain, 1970) = SCO, Ser. Syrl CKXXIL 1 Regarding the special and concentrated efforts in search for new manuscript sources in the area of Tor ‘Abdin, see A. VOobus, Handsctriftliche Ubertieferang der Mamrt-Dichtung des Ja‘qob von Serdg; Band LIL (Louvain, 1973) = CSCO Subsidia XXXEXXL, intro- duction; The Penlateueh in the Version of the Syro- Hexapla: Discovery of a Unique Manuseript, ed. by \. ‘Voubus (Louvatn, 1975) = CSCO, Seriptores Syri, intro- duction, 29 Gt. A. Vedbus, New Imporlant Manusoript Dis- coveries for the History of Syriac Literature (in press). 31 Ct, The Synodtcon in the West Syrian Tradition, LIL, ed, by A. Vosbus (Louvain, 1975) CSCO, Sor. Syri, introduction, 22 CL A. Vobbus, Catalogues of Syrtae Mannseripls in Unknown Collections in the Syrian Orient, vol; 11: Syriac Manuseripls from the Treasury of the Monastery of Mar ‘Handnya or Detr Za"fardn (in press).578 among the new works, composed in 83 kaphalaia, belongs to Iwannis's favorite theme; but the most interesting, the work “On the Pantecost”"—enters the realm of Ewan~ nis's exegesis.2 ‘We have soon how the emergence of a single codex is able to supplement the picture substentially. Such a situation shows us how precarious the matter of the ‘transeaission of the works of Iwannis of Dara has been. ‘The survival of a substantiat part of his literary oreatton as presented by this record, zests on one single manuscript. In view of this cireumstance, it Is risky to assume what portion of the works of Iwannis has survived. ven with findings like these the measure of surprise is not yet complete, Persistent search as led us to still ‘two more unknown writings of Iwaunls which on their part will further supplement the pleture. One has found its hiding place in the colleetion of manuscripts In the Monastery of Mar Handuy4, namely in Ms, Mardin Orth. 381. This is a corpus of theological works of Mos bar Képha which also includes a work by Iwannls, It bears the title: “The book on the demons.” It Ls a qaite extensive work, divided into 23 kephalaia.*® ‘This codex stems from the 16th or 17th century, and 2 In addition to this manuscript, other codices have come Into our possession, namely as, Vat. Syr, 581 and ‘us, Birmingham Ming. Syr. 57. However they have n0 independent value since they are copies of the same unique parchment codex in Deir Za‘faran. MCI, Véebus, Syriac Manuscripts from the Treasury of the Monastery of Mar Handnya. 25 As section nr, 5 in the collection of works of MBSE bar Képha, About this corpus, see A. Voobus, “New ‘Manuscript Discoveries for the Literary Heritage of Msé. bar Kapha: The Genre of Theological Writings,” Haroard Theological Review 68 (in press). Journal of the American Oriental Society 96.4 (1976) remains the earHlost witness to the text of this writing. ‘The seareh has tmearthed other wltuesses, even a cycle of manuscripts which help as to trace the currents in ‘the transmission of its text, One belongs to the 16th contury,2¢ three to the 10thcentury,®” therestare younger. 76 ‘The second work appears in Ms, Dam. Pair 4/5% nader the title: “The doctrine of the Curistians."S The subject has to do with the central doctrines of baptism and the resurrection of a Christian person; the topic is divived into 8 kephalaia. The codex was copied in 1904 4D. but from an anefent archetype. Also tor this worl some other manuscripts have come into our possession." ‘With this our account comes to its end? As it shows, the exploration has been richly rewarded. Indeed, the results are astounding. In this light the literary portrait of Iwannis of Dard looks quite different and so too does his position in the realm of literary creation of the West Syrians. Above all, a huge amount of new materials has come Into our hands as very valuable sources to illuminate the history of intellectual culture during the first century of the Abbassid: rule in the lands of the Euphrates and Tigris. Amraua Véa0s UNIVERSITY oF Cuncsco 26 ys, Harvard Har. 112, written In 1753 a. 2 ys, Mér Behndim (9); ms. Harvard Har. 100; 213. Br. Mus. Ovient. 9374, copied in 1894 a.p., which is not in the catalogue. %8 ns. Damascus Patr, 4/3; us. Damascus Patr. 4/4; ms, Damascus Pate. d/l; xs. AtSaneh 111; 03. Sarten Patr. 77. 29 In the collection of manuscripts of the patriarchate of the Syrian-Orthodox Gaurch in Damascus, 20 As section no. 9 in the collection. 3 ys, Damascus Patr. 4/4; ms. Atéaneh 111,