Severus (Sawirus) - Revision history

Seignobos at 17:56, 11 November 2015

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	Then he [Christodoulus] arose in anger, and he said: "If ye refrain [from helping] me, I shall go to the ''qādī Sadaqah'' and to the Nubian (''an-Nūbī''), and to Banī Harīsa and to the Muslims (''al-Muslimīn''), and I shall borrow from them, and I shall ask for alms. (ibid. II, p. 279).		Then he [Christodoulus] arose in anger, and he said: "If ye refrain [from helping] me, I shall go to the ''qādī Sadaqah'' and to the Nubian (''an-Nūbī''), and to Banī Harīsa and to the Muslims (''al-Muslimīn''), and I shall borrow from them, and I shall ask for alms. (ibid. II, p. 279).

	The father, the patriarch, appointed the aforesaid Poimen (''Bimūm'') bishop of the See of Armant in the place of him [Basil], and he consecrated a man whose name was Phoebammon (''Bifām''), bishop of the Oases (''al-Wāh'') and this '''[p. 212]''' [was] in Tūt [of the] year seven hundred and eighty-seven of the Martyrs [1070 A.D.]. He [Christodoulos] sent them both away in company with Abba George (Anbā Jirja), bishop of Batu, that he might enthrone both of them, and [then] go on with his letter to the king of Nubia (''an-Nūba''), entreating in it for something with which to assist him [Christodoulos] so that he might: spend it on what was arranged for him [to pay] to the Lewatis (''al-Lawātiyyīn''), and informing him [the king] about what had befallen him. When they reached Armant, they found its bishop alive [and that] he had not died, namely Abba Basil (''Abbā Bāsīlīūs''). (ibid. II, pp. 280 - ~~231~~).		The father, the patriarch, appointed the aforesaid Poimen (''Bimūm'') bishop of the See of Armant in the place of him [Basil], and he consecrated a man whose name was Phoebammon (''Bifām''), bishop of the Oases (''al-Wāh'') and this '''[p. 212]''' [was] in Tūt [of the] year seven hundred and eighty-seven of the Martyrs [1070 A.D.]. He [Christodoulos] sent them both away in company with Abba George (Anbā Jirja), bishop of Batu, that he might enthrone both of them, and [then] go on with his letter to the king of Nubia (''an-Nūba''), entreating in it for something with which to assist him [Christodoulos] so that he might: spend it on what was arranged for him [to pay] to the Lewatis (''al-Lawātiyyīn''), and informing him [the king] about what had befallen him. When they reached Armant, they found its bishop alive [and that] he had not died, namely Abba Basil (''Abbā Bāsīlīūs''). (ibid. II, pp. 280 - 281).

	When they [the two bishops] found the bishop [of Armant] alive, [and that] he had not died, Poimen (''Bimūm'') journeyed with Abba George (''Anba Jirja''), bishop of Batū, to the king of Nubia (''an-Nūbah''). When the two of them reached him, he honoured them both, and Abba George consecrated for the king a new church which he had built. The Holy Spirit descended upon one of the vessels in which [was] the water for the consecration. The king took it [the vessel] in his hand, and he went with it to the dwelling. He [George] consecrated in this church four sanctuaries (''hayākil'') on that day, and the king gave to him that which had brought him back to the patriarch Abba Christodoulos (''Anbā Akhristūdūlūs'') in Alexandria, and Poimen (''Bimūm'') [was] with him. (ibid. II, p. 282),		When they [the two bishops] found the bishop [of Armant] alive, [and that] he had not died, Poimen (''Bimūm'') journeyed with Abba George (''Anba Jirja''), bishop of Batū, to the king of Nubia (''an-Nūbah''). When the two of them reached him, he honoured them both, and Abba George consecrated for the king a new church which he had built. The Holy Spirit descended upon one of the vessels in which [was] the water for the consecration. The king took it [the vessel] in his hand, and he went with it to the dwelling. He [George] consecrated in this church four sanctuaries (''hayākil'') on that day, and the king gave to him that which had brought him back to the patriarch Abba Christodoulos (''Anbā Akhristūdūlūs'') in Alexandria, and Poimen (''Bimūm'') [was] with him. (ibid. II, p. 282),

Seignobos at 23:29, 26 February 2015

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Adam Simmons at 21:02, 25 February 2015

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	And the hands of the Ghuzz<ref>Originally, the Turkish troops in Egypt; later on, the word “ghuzz” (“ghozz”) was vaguely applied to all bands of robbers.</ref> were stretched out against the inhabitants of Cairo (Miṣr) from among the Christians (''an-Nasārā''), the Sudanis (''as-Sūdān''), and the Armenians (''al-Arman''), and the Turks (''al-Atrāk'') of the Cairenes (''al-Miṣriyyīn''). And they used to kill them and to sell them, if they found some one to buy from them, if not they killed that person; and they robbed their possessions and they took their women folk. And they used to cry for sale a Christian (''an-Nasrānī''): "Who will buy an infidel?", and a Turk (''at-Turkī'') of Cairo (''al-Miṣri''): "Who will buy a dissolute Turk (Turkī) (who) spent the night in the bitter cold? "<ref>The Arabic original (''turkī khalī’ bāt fī-s-saqīʾ'') is rhymed.</ref> and a negro (''al-Aswad''): "Who will buy a Sudanese (''as-Suwīdān'')?" And they used to sell them at a vile price, a Christian (''an-Nasrānī'') for twenty ''dirhams'', and ten ''dirhams'' a Turk (''at-Turkī''), and five dirhams a negro (''al-Aswad'') ... And Asad ad-'''[p. 222]''' Dīn<ref>The uncle of Saladin, whom Nureddin sent to Egypt to support the Fatimid king against the advancing Crusaders.</ref> continued to remain around Cairo (''al-Qāhirah'') and to blockade Shawār, until Shawār conveyed to the king Amaury (''Marī''), king of the Franks (''al-Afranj''), a great [sum] of money, so that he came with his army.		And the hands of the Ghuzz<ref>Originally, the Turkish troops in Egypt; later on, the word “ghuzz” (“ghozz”) was vaguely applied to all bands of robbers.</ref> were stretched out against the inhabitants of Cairo (Miṣr) from among the Christians (''an-Nasārā''), the Sudanis (''as-Sūdān''), and the Armenians (''al-Arman''), and the Turks (''al-Atrāk'') of the Cairenes (''al-Miṣriyyīn''). And they used to kill them and to sell them, if they found some one to buy from them, if not they killed that person; and they robbed their possessions and they took their women folk. And they used to cry for sale a Christian (''an-Nasrānī''): "Who will buy an infidel?", and a Turk (''at-Turkī'') of Cairo (''al-Miṣri''): "Who will buy a dissolute Turk (Turkī) (who) spent the night in the bitter cold? "<ref>The Arabic original (''turkī khalī’ bāt fī-s-saqīʾ'') is rhymed.</ref> and a negro (''al-Aswad''): "Who will buy a Sudanese (''as-Suwīdān'')?" And they used to sell them at a vile price, a Christian (''an-Nasrānī'') for twenty ''dirhams'', and ten ''dirhams'' a Turk (''at-Turkī''), and five dirhams a negro (''al-Aswad'') ... And Asad ad-'''[p. 222]''' Dīn<ref>The uncle of Saladin, whom Nureddin sent to Egypt to support the Fatimid king against the advancing Crusaders.</ref> continued to remain around Cairo (''al-Qāhirah'') and to blockade Shawār, until Shawār conveyed to the king Amaury (''Marī''), king of the Franks (''al-Afranj''), a great [sum] of money, so that he came with his army.

	And when the Bedouins (''al-ʿUrbān'') informed Asad ad-Dīn Shirkūh of the approach of the Franks (''al-Afranj'') from the districts, he departed with his troops to Upper Egypt (''aṣ-Ṣa’īd''). And when the king Amaury (''Marī'') arrived at Bilbais, there was borne to him from the Caliph (''al-Khalīfah'') and the ''wazīr'' many things in the way of money and presents; and he rested at Bilbais for one month. Then he came to Cairo (''al-Qāhirah''), and he halted with his army around Cairo. Then the army of the Franks and Amaury their king, and the army of the Muslims (''al-Muslimīn'') and Shawār, their master, marched in search of Asad ad-Dīn Shirkūh and his army. And when they pursued him, he crossed over [the river] to the western side, and marched towards the Upper Ṣa'īd, and they overtook him at a spot called Al-Bābain, and they encountered him. (ibid. III, pp. 87 - B9).		And when the Bedouins (''al-ʿUrbān'') informed Asad ad-Dīn Shirkūh of the approach of the Franks (''al-Afranj'') from the districts, he departed with his troops to Upper Egypt (''aṣ-Ṣa’īd''). And when the king Amaury (''Marī'') arrived at Bilbais, there was borne to him from the Caliph (''al-Khalīfah'') and the ''wazīr'' many things in the way of money and presents; and he rested at Bilbais for one month. Then he came to Cairo (''al-Qāhirah''), and he halted with his army around Cairo. Then the army of the Franks and Amaury their king, and the army of the Muslims (''al-Muslimīn'') and Shawār, their master, marched in search of Asad ad-Dīn Shirkūh and his army. And when they pursued him, he crossed over [the river] to the western side, and marched towards the Upper Ṣa'īd, and they overtook him at a spot called Al-Bābain, and they encountered him. (ibid. III, pp. 87 - 89).

	And in the days of this patriarch, [John V] a letter arrived from the king of Ethiopia (''al-Ḥabashah'') for Al-'Ādil Ibn as-Salār requesting the consecration of a metropolitan (''muṭrān''). And there was with him a metropolitan (''muṭrān'') called Abba (''Anbā'') Michael (''Mikhāyīl'') and his name was Habīb al-Atfīhī. (ibid. III, p. 90).		And in the days of this patriarch, [John V] a letter arrived from the king of Ethiopia (''al-Ḥabashah'') for Al-'Ādil Ibn as-Salār requesting the consecration of a metropolitan (''muṭrān''). And there was with him a metropolitan (''muṭrān'') called Abba (''Anbā'') Michael (''Mikhāyīl'') and his name was Habīb al-Atfīhī. (ibid. III, p. 90).

Adam Simmons at 17:59, 21 February 2015

2015-02-21T17:59:25Z

Adam Simmons at 17:55, 21 February 2015

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Adam Simmons at 17:51, 21 February 2015

2015-02-21T17:51:13Z

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	From the Life of Simon I, the 42nd Patriarch [696-700 A.D.]		From the Life of Simon I, the 42nd Patriarch [696-700 A.D.]

	A priest from the people of al-Hind<ref>Not todays’ India, but most probably Nubia [or Ethiopia] which in the Upper Middle Age was vaguely called India.</ref> came to Abba Simon and requested him to ordain a bishop for India. The Indians were not subject to the Moslems. But Simon said: 'I cannot appoint a bishop for you without the order of the emir governor of Miṣr<ref>‘Abd al-‘Azīz b. Marwān, the brother of the then Caliph.</ref>. Go and inform him about your request; if he will give me an order, I shall comply with your request and you will go back to your country accompanied [by a bishop] and with the peace [of '''[p. 191]''' the Lord]. Then the Indian left to report to the emir. Some Gaianites<ref>Followers of Gainos (or Gaianus), a Patriarch of Alexandria who the Phantasiasts and opposed the Monophysites [Jacobites].</ref> joined him (on the way) and took him to Tadros, the head of the Phantasiasts, whom they had informed about the coming of the Indian from his country, Tadros said to him: - 'I shall grant your request.' then he took a man from Maryūt and ordained him bishop and also ordained two priests for him and sent them secretly to India. After twenty days of journey, they were arrested by those who guarded the routes on behalf of the Moslems and sent them to the great emir called Abdel Malik [the caliph, 684 - 705 A.D.]. The [Indian] priest escaped back to Miṣr; the other three were taken, with tied hands, to Abdel Malik. When the caliph was told that these were Egyptians, from Maryūt, and that they were going to a foreign country, he chopped their hands and feet and sent them back to Abdel ’Aziz at Miṣr. In addition he reprimanded the emir [saying]: ‘You are ignorant (''jāhil''); you are unaware of the things happening in your own territory, i.e. that the patriarch of the Christians who resides at Alexandria has sent to India information concerning Miṣr. On receipt of this letter, you will inflict on him 200 stripes and a 100,000 ''dinars'' fine, which you will send me, without delay, by the agency of the delegates who have come to you.' (Renaudot, pp. 290 - 291).		A priest from the people of al-Hind<ref>Not todays’ India, but most probably Nubia [or Ethiopia] which in the Upper Middle Age was vaguely called India.</ref> came to Abba Simon and requested him to ordain a bishop for India. The Indians were not subject to the Moslems. But Simon said: 'I cannot appoint a bishop for you without the order of the emir governor of Miṣr<ref>‘Abd al-‘Azīz b. Marwān, the brother of the then Caliph.</ref>. Go and inform him about your request; if he will give me an order, I shall comply with your request and you will go back to your country accompanied [by a bishop] and with the peace [of '''[p. 191]''' the Lord]. Then the Indian left to report to the emir. Some Gaianites<ref>Followers of Gainos (or Gaianus), a Patriarch of Alexandria who the Phantasiasts and opposed the Monophysites [Jacobites].</ref> joined him [on the way] and took him to Tadros, the head of the Phantasiasts, whom they had informed about the coming of the Indian from his country, Tadros said to him: - 'I shall grant your request.' then he took a man from Maryūt and ordained him bishop and also ordained two priests for him and sent them secretly to India. After twenty days of journey, they were arrested by those who guarded the routes on behalf of the Moslems and sent them to the great emir called Abdel Malik [the caliph, 684 - 705 A.D.]. The [Indian] priest escaped back to Miṣr; the other three were taken, with tied hands, to Abdel Malik. When the caliph was told that these were Egyptians, from Maryūt, and that they were going to a foreign country, he chopped their hands and feet and sent them back to Abdel ’Aziz at Miṣr. In addition he reprimanded the emir [saying]: ‘You are ignorant (''jāhil''); you are unaware of the things happening in your own territory, i.e. that the patriarch of the Christians who resides at Alexandria has sent to India information concerning Miṣr. On receipt of this letter, you will inflict on him 200 stripes and a 100,000 ''dinars'' fine, which you will send me, without delay, by the agency of the delegates who have come to you.' (Renaudot, pp. 290 - 291).

	From the Life of Patriarch Mark II, the 49th Patriarch [799 - 819 A.D.].		From the Life of Patriarch Mark II, the 49th Patriarch [799 - 819 A.D.].

Adam Simmons at 17:50, 21 February 2015

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	He [Cosmas] consecrated a metropolitan (''muṭrān'') from among the monks, for the regions of Abyssinia (''al-Ḥabashah'') which is a vast country, namely, the kingdom of Saba (''Sābā'') from which the queen of the South came to Solomon (''Sulaymān'') the son of David (''Dāwūd'') the king. If the king of it wished to make a tour through it, he would take a whole year making the tour, Sundays excepted, '''[p. 202]''' until he returned to his place. It is a country bordering upon India (''al-Hind'') and the parts near to it. It is included in the see of my Lord Mark (''Mārī Marqus'') the Evangelist up to our own day.		He [Cosmas] consecrated a metropolitan (''muṭrān'') from among the monks, for the regions of Abyssinia (''al-Ḥabashah'') which is a vast country, namely, the kingdom of Saba (''Sābā'') from which the queen of the South came to Solomon (''Sulaymān'') the son of David (''Dāwūd'') the king. If the king of it wished to make a tour through it, he would take a whole year making the tour, Sundays excepted, '''[p. 202]''' until he returned to his place. It is a country bordering upon India (''al-Hind'') and the parts near to it. It is included in the see of my Lord Mark (''Mārī Marqus'') the Evangelist up to our own day.

	When the said metropolitan (''muṭrān'') had come thither - his name was Peter (''Butrus'') - its [Abyssinia's] blessed king received him with joy. When the death of its king drew near, he [the king] summoned the metropolitan (''muṭrān'') and delivered to him the crown of the kingdom and his two sons and said to him: "Thou art the vicar of the king Christ, the great God, by Whose authority are all the kingdoms of the world. Behold, I have delivered to thee my kingdom and my two sons and I have committed them into thy hands so that thou mayest direct them by the will of the Lord, and upon the one of them whom thou shalt judge to be worthy, gentle and good, place the crown of the kingdom." Then the king went to his rest. The metropolitan (''muṭrān'') was a wise man and saw that the younger son was more accomplished than the elder one, and he placed upon him the crown and installed him as king. Lo, a monk from the monastery of Abba Anthony (''Anbā Andūnah'') was making a tour round the countries and was passing through the land, and with him a companion, who was making a tour with him, whose name was Victor (''Buqtur''). They both penetrated into the lands of Abyssinia and presented themselves to the metropolitan and demanded of him that he should give them dinars and endow them both with some of his money, but he did not give anything to them. Then Satan (''ash-Shaitān'') instructed them that one of the two of them should put on the garments of bishops and that the other should act as his disciple. They wrote counterfeit letters, as if from the patriarch, in which they said: "News has reached us that there has come to you an erring man, whose name is Peter, and that he has said about us that we sent him to you as metropo-'''[p. 203]'''-litan and this is not correct, and neither are the letters which (he has) with him from us nor have we consecrated him, but he has counterfeited (as if from us) what has reached you through his hands. He whom we really sent is the metropolitan (''muṭrān'') who shall come to you with our letters in his hands. On being informed of this, remove Peter (''Butrus'') from you and install this [man] Menas (''Mīnā'') in the see. News has also reached us that this Peter seated the younger son of the king on the throne and rejected the elder (one), and this is unjust, because the elder has more right to the kingdom than the younger." They both went with the letters to the elder son of the king who was alone in a solitary place, and a few people had followed him. When he learned of the contents of the counterfeit letters, he rejoiced exceedingly, and he gathered together to him the army and made known to them the letters and what was in them, and he found thereby a means to make war against his brother. The army joined him, and he vanquished him (his brother) and captured him and banished him and he banished the metropolitan also, and installed that monk Menas in his place. After a few days a difference arose between these two false monks, and Victor (''Buqtur'') plundered the cell of the archbishopric (''matranah'') and took all that was in it and became a fugitive and embraced al-Islam and wasted all that of which he had got possession in what was not pleasing to God.		When the said metropolitan (''muṭrān'') had come thither - his name was Peter (''Butrus'') - its [Abyssinia's] blessed king received him with joy. When the death of its king drew near, he [the king] summoned the metropolitan (''muṭrān'') and delivered to him the crown of the kingdom and his two sons and said to him: "Thou art the vicar of the king Christ, the great God, by Whose authority are all the kingdoms of the world. Behold, I have delivered to thee my kingdom and my two sons and I have committed them into thy hands so that thou mayest direct them by the will of the Lord, and upon the one of them whom thou shalt judge to be worthy, gentle and good, place the crown of the kingdom." Then the king went to his rest. The metropolitan (''muṭrān'') was a wise man and saw that the younger son was more accomplished than the elder one, and he placed upon him the crown and installed him as king. Lo, a monk from the monastery of Abba Anthony (''Anbā Andūnah'') was making a tour round the countries and was passing through the land, and with him a companion, who was making a tour with him, whose name was Victor (''Buqtur''). They both penetrated into the lands of Abyssinia and presented themselves to the metropolitan and demanded of him that he should give them dinars and endow them both with some of his money, but he did not give anything to them. Then Satan (''ash-Shaitān'') instructed them that one of the two of them should put on the garments of bishops and that the other should act as his disciple. They wrote counterfeit letters, as if from the patriarch, in which they said: "News has reached us that there has come to you an erring man, whose name is Peter, and that he has said about us that we sent him to you as metropo-'''[p. 203]'''-litan and this is not correct, and neither are the letters which (he has) with him from us nor have we consecrated him, but he has counterfeited (as if from us) what has reached you through his hands. He whom we really sent is the metropolitan (''muṭrān'') who shall come to you with our letters in his hands. On being informed of this, remove Peter (''Butrus'') from you and install this [man] Menas (''Mīnā'') in the see. News has also reached us that this Peter seated the younger son of the king on the throne and rejected the elder [one], and this is unjust, because the elder has more right to the kingdom than the younger." They both went with the letters to the elder son of the king who was alone in a solitary place, and a few people had followed him. When he learned of the contents of the counterfeit letters, he rejoiced exceedingly, and he gathered together to him the army and made known to them the letters and what was in them, and he found thereby a means to make war against his brother. The army joined him, and he vanquished him (his brother) and captured him and banished him and he banished the metropolitan also, and installed that monk Menas in his place. After a few days a difference arose between these two false monks, and Victor (''Buqtur'') plundered the cell of the archbishopric (''matranah'') and took all that was in it and became a fugitive and embraced al-Islam and wasted all that of which he had got possession in what was not pleasing to God.

	When reports of Menas reached the patriarch and of what he had done in order to banish the metropolitan and to install himself in his place, he [Cosmas] grieved exceedingly and he wrote letters and anathematized and excommunicated him. When the king heard of this, he took Menas the false monk and slew him. Afterwards, the patriarch did not consecrate for them (the Abyssinians) a '''[p. 204]''' metropolitan (''muṭrān'') during the remainder of the days of his patriarchate, and neither did the patriarch who sac (upon the throne) after him until after five patriarchs, and [this] was Philotheus (''Filātāūs''). The biography will make this clear to us when we have need for the knowledge thereof, when we reach it with the help of God, since-it is not requisite that we should mention the rest of the account of this before we reach it. Then the king ordered that Peter (''Butrus'') the metropolitan (''muṭrān'') should be brought back to his see, but he found that he had already died in exile. His disciple, (however), had survived, and he prayed (to be allowed) to journey to Miṣr, but the king did not permit him (to do this), and said to him: "Thou shalt sit in the place of thy master." Then he asked the king to allow him to journey to Miṣr so that the patriarch might consecrate him metropolitan, and (that) he would return. He (the king) would not do this, but clothed him with the garments (of bishops) against his wishes and installed him without consecration. He remained up to the time of the father Philotheus (''Filātāūs'') the patriarch, till he became old and very aged, and he used to perform the acts of bishops. (Burmester II-, pp. 118 - 121; cf. our note 10).		When reports of Menas reached the patriarch and of what he had done in order to banish the metropolitan and to install himself in his place, he [Cosmas] grieved exceedingly and he wrote letters and anathematized and excommunicated him. When the king heard of this, he took Menas the false monk and slew him. Afterwards, the patriarch did not consecrate for them (the Abyssinians) a '''[p. 204]''' metropolitan (''muṭrān'') during the remainder of the days of his patriarchate, and neither did the patriarch who sac (upon the throne) after him until after five patriarchs, and [this] was Philotheus (''Filātāūs''). The biography will make this clear to us when we have need for the knowledge thereof, when we reach it with the help of God, since-it is not requisite that we should mention the rest of the account of this before we reach it. Then the king ordered that Peter (''Butrus'') the metropolitan (''muṭrān'') should be brought back to his see, but he found that he had already died in exile. His disciple, (however), had survived, and he prayed [to be allowed] to journey to Miṣr, but the king did not permit him (to do this), and said to him: "Thou shalt sit in the place of thy master." Then he asked the king to allow him to journey to Miṣr so that the patriarch might consecrate him metropolitan, and (that) he would return. He (the king) would not do this, but clothed him with the garments (of bishops) against his wishes and installed him without consecration. He remained up to the time of the father Philotheus (''Filātāūs'') the patriarch, till he became old and very aged, and he used to perform the acts of bishops. (Burmester II-, pp. 118 - 121; cf. our note 10).

	From the Life of Menas, the 61st Patriarch [938-957 A.D.].		From the Life of Menas, the 61st Patriarch [938-957 A.D.].
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	Miṣr at that time belonged to the Caliph (''Khalīfah'') of Baghdad. The Wālī of it [Egypt] [who was appointed] by him [the Caliph] was a man known as the Ikhshīd.<ref>Mohammed b. Tughj al-Ikhshīd, governor of Egypt (935-946 A.D.).</ref> He was appointed three years before this father was made patriarch. Then he journeyed to Palestine (''Filistīn'') and died there. He left behind [him] two sons, one of them '''[p. 205]''' was Abū-l-Qāsim and the other [was] Abū-l-Ḥasan. They were appointed to the government (''wilāyah'') in the place of their father.		Miṣr at that time belonged to the Caliph (''Khalīfah'') of Baghdad. The Wālī of it [Egypt] [who was appointed] by him [the Caliph] was a man known as the Ikhshīd.<ref>Mohammed b. Tughj al-Ikhshīd, governor of Egypt (935-946 A.D.).</ref> He was appointed three years before this father was made patriarch. Then he journeyed to Palestine (''Filistīn'') and died there. He left behind [him] two sons, one of them '''[p. 205]''' was Abū-l-Qāsim and the other [was] Abū-l-Ḥasan. They were appointed to the government (''wilāyah'') in the place of their father.

	An insurgent made an insurrection against them; (he was) from the west and his name was ''Ḥanāniya'' and they fled away before him to Palestine, and he took possession of Miṣr. When they learned that his troops were in Miṣr only, they returned to fight against him and they routed him. They were both youths and with them there was a master (''ustādh'') (who had) belonged to their father, whose name was Kāfūr.<ref>Kāfūr “al-Ikhshīdī” ruled alone from 960 to 966 A.D.</ref> He was of Nubian (''Nūbī'') race, captured from the lands of Nubia (''Nūbah''), and his master had given him in his childhood to one who taught him writing and literature and all that he needed to know. When he (''Kāfūr'') grew up and he (his master) saw that he was distinguished and skilled, he delivered to him his kingdom and his two children. This (one) was like Joseph (''Yūsuf'') in Miṣr. When seven years had passed both the sons died, and the master (''ustādh'') Kāfūr succeeded them. (ibid. II, p. 128).		An insurgent made an insurrection against them; [he was] from the west and his name was ''Ḥanāniya'' and they fled away before him to Palestine, and he took possession of Miṣr. When they learned that his troops were in Miṣr only, they returned to fight against him and they routed him. They were both youths and with them there was a master (''ustādh'') [who had] belonged to their father, whose name was Kāfūr.<ref>Kāfūr “al-Ikhshīdī” ruled alone from 960 to 966 A.D.</ref> He was of Nubian (''Nūbī'') race, captured from the lands of Nubia (''Nūbah''), and his master had given him in his childhood to one who taught him writing and literature and all that he needed to know. When he [''Kāfūr''] grew up and he (his master) saw that he was distinguished and skilled, he delivered to him his kingdom and his two children. This [one] was like Joseph (''Yūsuf'') in Miṣr. When seven years had passed both the sons died, and the master (''ustādh'') Kāfūr succeeded them. (ibid. II, p. 128).

	From the Life of Philotheus, the 63rd Patriarch [980 - 1003 A.D.].		From the Life of Philotheus, the 63rd Patriarch [980 - 1003 A.D.].

Adam Simmons at 17:47, 21 February 2015

2015-02-21T17:47:46Z

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Adam Simmons at 19:40, 19 February 2015

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	'''[pp. 189-222]'''		'''[pp. 189-222]'''

	SEVERUS (~~SAWIRUS ABU~~-l-~~BASHAR~~ IBN AL-MUQAFFA)		SEVERUS (SĀWĪRUS ABŪ-l-BASHĀR IBN AL-MUQAFFA')

	(d. about l000 A.D.)		(d. about l000 A.D.)

	Deacon and secretary to the Patriarch of Alexandria, then bishop of Ashmunein. He wrote a biographical history of the Patriarchs of Alexandria beginning from Mark. His work was later continued by Michael,bishop of Tinnis and Mawhūb b. Mufrah (or Mufarrij), down to 1087 and then by others until 1740.		''Deacon and secretary to the Patriarch of Alexandria, then bishop of Ashmunein. He wrote a biographical history of the Patriarchs of Alexandria beginning from Mark. His work was later continued by Michael,bishop of Tinnis and Mawhūb b. Mufrah (or Mufarrij), down to 1087 and then by others until 1740.''

	Graf 2, 300-306		''Graf 2, 300-306''

	Ed.: Ch.F. Seybold, CSCO III scr. ar. 9, 1904; B.T.A		''Ed.: Ch.F. Seybold, CSCO III scr. ar. 9, 1904; B.T.A Evetts, PO I (1904), V (1909), X (1914) with Engl.transl. down to Patriarch Joseph (+ 849 A.D.); H.O.S. Burmester, '''[p. 190]''' ''Hist. of Patriarchs of the Egyptian Church'', vols. II and III (from Khael II, 849-880); Soc.Arch.Copte, Cairo 1943—1958; Latin transl.: E. Renaudot, ''Historia Patriarcharum Alexandrinorum'', Paris 1713.''
	Evetts, PO I (1904), V (1909), X (1914) with Engl.transl. down to Patriarch Joseph (+ 849 A.D.); H.O.S. Burmester, '''[p. 190]''' ''Hist. of Patriarchs of the Egyptian Church'', vols. II and III (from Khael II, 849-880); Soc.Arch.Copte, Cairo 1943—1958; Latin transl.: E. Renaudot, ''Historia Patriarcharum Alexandrinorum'', Paris 1713.
			''T.: Evetts, Burmester and Renaudot A: and from Latin.''

	~~T.: Evetts, Burmester and Renaudot A: and from Latin.~~

	From the Life of Patriarch Benjamin the 38th Patriarch (622 — 661 A.D.)		From the Life of Patriarch Benjamin the 38th Patriarch (622 — 661 A.D.)

Adam Simmons at 17:33, 9 February 2015

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	'''[p. 189-222]'''		'''[pp. 189-222]'''

	SEVERUS (SAWIRUS ABU-l-BASHAR IBN AL-MUQAFFA)		SEVERUS (SAWIRUS ABU-l-BASHAR IBN AL-MUQAFFA)
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	From the Life of Patriarch Mark II, the 49th Patriarch (799 - 819 A.D.).		From the Life of Patriarch Mark II, the 49th Patriarch (799 - 819 A.D.).

	In those days Harūn ar-Rashīd had died at Baghdad (809 A.D.) and his son Muḥammad, called Al-Amīn, sat in his father's place. The cause of offence was that Harūn '''[p. 192]''' ar-Rashīd, before his death, had assembled the chief personages of the empire and said to them: - 'After me, the Caliphate belongs to my son, the Lord al-Ma'mūn<ref>Al-Amīn and al-Ma’mūn were half-brothers: the former had been governor of Egypt under ar-Rashīd, the latter was in Khorāsan.</ref>. But when Muḥammad al-Amīn heard of this, he was filled with anger, gathering an army and made war upon his brothers. But Al-Ma’mūn killed al-Amīn, [813 A.D.] and sat upon the throne of the empire. When the strife broke out between the two brothers, a certain rebel<ref>Several rebels rose in Egypt in that time originally siding al-Amīn against his brother al-Ma’mūn. One of them – who is probably the unnamed rebel here referred to – was Yazīd ibn al-Khattāb, who, with an army of al-Qays and Yaman Arabs, laid siege to Fusṭāṭ.</ref> arose and assembled an innumerable army and kept the road between Egypt (Miṣr) and the East under his control. He robbed those who were Journeying to Miṣr, or Upper Egypt or Abyssinia or Nubia, of all their goods so that travel was interrupted on the roads and all the tracks through fear of him. This attack upon Egypt lasted long on account of the disturbed state of government of Baghdad. And the insurgents rose against the government in Egypt, and gathered the taxes for themselves. (PO 10, pp. 427 - 428).		In those days Harūn ar-Rashīd had died at Baghdad (809 A.D.) and his son Muḥammad, called Al-Amīn, sat in his father's place. The cause of offence was that Harūn '''[p. 192]''' ar-Rashīd, before his death, had assembled the chief personages of the empire and said to them: - 'After me, the Caliphate belongs to my son, the Lord al-Ma'mūn<ref>Al-Amīn and al-Ma’mūn were half-brothers: the former had been governor of Egypt under ar-Rashīd, the latter was in Khorāsan.</ref>. But when Muḥammad al-Amīn heard of this, he was filled with anger, gathering an army and made war upon his brothers. But Al-Ma’mūn killed al-Amīn, [813 A.D.] and sat upon the throne of the empire. When the strife broke out between the two brothers, a certain rebel<ref>Several rebels rose in Egypt in that time originally siding al-Amīn against his brother al-Ma’mūn. One of them – who is probably the unnamed rebel here referred to – was Yazīd ibn al-Khattāb, who, with an army of al-Qays and Yaman Arabs, laid siege to Fusṭāṭ.</ref> arose and assembled an innumerable army and kept the road between Egypt (Miṣr) and the East under his control. He robbed those who were Journeying to Miṣr, or Upper Egypt or Abyssinia or Nubia, of all their goods so that travel was interrupted on the roads and all the tracks through fear of him. This attack upon Egypt lasted long on account of the disturbed state of government of Baghdad. And the insurgents rose against the government in Egypt, and gathered the taxes for themselves. (PO 10, pp. 427 - 428).

	From the Life of Patriarch Joseph (830 - 849 A.D.).		From the Life of Patriarch Joseph (830 - 849 A.D.).
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	From the Life of Philotheus, the 63rd Patriarch (980 - 1003 A.D.).		From the Life of Philotheus, the 63rd Patriarch (980 - 1003 A.D.).

	In his (Philotheus’) days, the king of Abyssinia, (al-Ḥabashah) sent to the king of Nubia (''an-Nūbah'') a youth whose name was George (''Jirjis''), and made known to him how the Lord had chastened him, he and the inhabitants of his land. It was that a woman, a queen of Bānī al-Hamwīyah<ref>As no place or people of this name is known in Ethiopia today, Conti Rossini suggested that “Damuta” (Damōt) should be read instead of “Hamūya”. The queen referred to here seems to be the one who historically was responsible for the rise of the Zagwe dynasty.</ref> had revolted against him and against his '''[p. 206]''' country. She took captive from it many people and burned many cities and destroyed churches and drove him (the king) from place to place. That which befell him was a retribution for what the king who (was) before him had done to the metropolitan (''muṭrān'') in the days of the father Abba Cosmas (''Anba Quzmā''), as we have explained earlier<ref>Menas, an Egyptian monk on a tour in Ethiopia, introduced himself with counterfeit letters as the legitimate Metropolitan of Ethiopia sent by the Patriarch in place of the one already in office in Ethiopia. He also succeeded in deposing, by fraud, the then king of Ethiopia, who was the younger son of the deceased king, and in having the older son proclaimed in his place. After several years the fraud was discovered, the king expelled the false metropolitan and requested the Egyptian monk who had been companion of the former legitimate metropolitan, to take his place. The monk asked to go to Egypt to receive the legitimate ordination. The calamities and plague which struck the country were believed to be a sign of the divine wrath. (Hist. of the Patr. II, pp. 118-121; see above the Life of Cosmas).</ref>, through his falsification and his fraud. He (the king) said to him (George) in the letter which he sent to him: "I desire that thou shouldst help me and partake with me in the fatigue, for the sake of God and for the sake of the unity of the Faith, and that thou shouldst write a letter on thy part to the father, the patriarch, in Miṣr to beg him to absolve us and to absolve our lands and to pray for us, that God may remove from us and from our country this trial, and may grant to us that he (the patriarch) may consecrate for us a metropolitan (''muṭrān'') as was the custom of our fathers, and that he may pray for us, that God may remove His wrath from us. I have mentioned this to thee, O brother, for fear lest the Christian (''Nasrāniyyah'') religion pass away and cease among us, for lo, six patriarchs<ref>Viz. Cosmas III (+933 A.D.), Macarius (+953 A.D.), Theophanes (+956 A.D.), Minas II (+974 A.D.), Ephrem (+978 A.D.) and Philotheus (978-1002 A.D.).</ref> have '''[p. 207]''' sat (on the throne) and have not paid attention to our lands, but they (the lands) are abandoned without a shepherd, and our bishops and our priests, are dead, and the churches are ruined, and we have learned that this trial has come down upon us as a just judgement in return for what we did with the metropolitan (''muṭrān'')." When the letter reached George (''Jirjis''), the king of Nubia (an-Nūba), and he had learned of their contents, he sent on his part letters and messengers to the patriarch Philotheus (''Filātāūs''), and he explained to him in them all that the king of Abyssinia (''al-Ḥabashah'') had mentioned to him, and he begged him to have compassion on his people. He acceded to his request, and he consecrated for them a monk from the Monastery of Abba Macarius (''Abū Maqār''), whose name was Daniel (''Danyal''), and he sent him to them as metropolitan (''muṭrān'').		In his (Philotheus’) days, the king of Abyssinia, (al-Ḥabashah) sent to the king of Nubia (''an-Nūbah'') a youth whose name was George (''Jirjis''), and made known to him how the Lord had chastened him, he and the inhabitants of his land. It was that a woman, a queen of Bānī al-Hamwīyah<ref>As no place or people of this name is known in Ethiopia today, Conti Rossini suggested that “Damuta” (Damōt) should be read instead of “Hamūya”. The queen referred to here seems to be the one who historically was responsible for the rise of the Zagwe dynasty.</ref> had revolted against him and against his '''[p. 206]''' country. She took captive from it many people and burned many cities and destroyed churches and drove him (the king) from place to place. That which befell him was a retribution for what the king who (was) before him had done to the metropolitan (''muṭrān'') in the days of the father Abba Cosmas (''Anba Quzmā''), as we have explained earlier<ref>Menas, an Egyptian monk on a tour in Ethiopia, introduced himself with counterfeit letters as the legitimate Metropolitan of Ethiopia sent by the Patriarch in place of the one already in office in Ethiopia. He also succeeded in deposing, by fraud, the then king of Ethiopia, who was the younger son of the deceased king, and in having the older son proclaimed in his place. After several years the fraud was discovered, the king expelled the false metropolitan and requested the Egyptian monk who had been companion of the former legitimate metropolitan, to take his place. The monk asked to go to Egypt to receive the legitimate ordination. The calamities and plague which struck the country were believed to be a sign of the divine wrath. (Hist. of the Patr. II, pp. 118-121; see above the Life of Cosmas).</ref>, through his falsification and his fraud. He (the king) said to him (George) in the letter which he sent to him: "I desire that thou shouldst help me and partake with me in the fatigue, for the sake of God and for the sake of the unity of the Faith, and that thou shouldst write a letter on thy part to the father, the patriarch, in Miṣr to beg him to absolve us and to absolve our lands and to pray for us, that God may remove from us and from our country this trial, and may grant to us that he (the patriarch) may consecrate for us a metropolitan (''muṭrān'') as was the custom of our fathers, and that he may pray for us, that God may remove His wrath from us. I have mentioned this to thee, O brother, for fear lest the Christian (''Nasrāniyyah'') religion pass away and cease among us, for lo, six patriarchs<ref>Viz. Cosmas III (+933 A.D.), Macarius (+953 A.D.), Theophanes (+956 A.D.), Minas II (+974 A.D.), Ephrem (+978 A.D.) and Philotheus (978-1002 A.D.).</ref> have '''[p. 207]''' sat (on the throne) and have not paid attention to our lands, but they (the lands) are abandoned without a shepherd, and our bishops and our priests, are dead, and the churches are ruined, and we have learned that this trial has come down upon us as a just judgement in return for what we did with the metropolitan (''muṭrān'')." When the letter reached George (''Jirjis''), the king of Nubia (an-Nūba), and he had learned of their contents, he sent on his part letters and messengers to the patriarch Philotheus (''Filātāūs''), and he explained to him in them all that the king of Abyssinia (''al-Ḥabashah'') had mentioned to him, and he begged him to have compassion on his people. He acceded to his request, and he consecrated for them a monk from the Monastery of Abba Macarius (''Abū Maqār''), whose name was Daniel (''Danyal''), and he sent him to them as metropolitan (''muṭrān'').

	They received him with joy, and God removed from them His wrath and put an end to the affair of the woman who had risen up against them. (Burmester II, pp. 171-172).		They received him with joy, and God removed from them His wrath and put an end to the affair of the woman who had risen up against them. (Burmester II, pp. 171-172).

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	Miṣr at that time belonged to the Caliph (''Khalīfah'') of Baghdad. The Wālī of it [Egypt] [who was appointed] by him [the Caliph] was a man known as the Ikhshīd.<ref>Mohammed b. Tughj al-Ikhshīd, governor of Egypt (935-946 A.D.).</ref> He was appointed three years before this father was made patriarch. Then he journeyed to Palestine (''Filistīn'') and died there. He left behind [him] two sons, one of them '''[p. 205]''' was Abū-l-Qāsim and the other [was] Abū-l-Ḥasan. They were appointed to the government (''wilāyah'') in the place of their father.		Miṣr at that time belonged to the Caliph (''Khalīfah'') of Baghdad. The Wālī of it [Egypt] [who was appointed] by him [the Caliph] was a man known as the Ikhshīd.<ref>Mohammed b. Tughj al-Ikhshīd, governor of Egypt (935-946 A.D.).</ref> He was appointed three years before this father was made patriarch. Then he journeyed to Palestine (''Filistīn'') and died there. He left behind [him] two sons, one of them '''[p. 205]''' was Abū-l-Qāsim and the other [was] Abū-l-Ḥasan. They were appointed to the government (''wilāyah'') in the place of their father.

	An insurgent made an insurrection against them; [he was] from the west and his name was ''Ḥanāniya'' and they fled away before him to Palestine, and he took possession of Miṣr. When they learned that his troops were in Miṣr only, they returned to fight against him and they routed him. They were both youths and with them there was a master (''ustādh'') [who had] belonged to their father, whose name was Kāfūr.<ref>Kāfūr “al-Ikhshīdī” ruled alone from 960 to 966 A.D.</ref> He was of Nubian (''Nūbī'') race, captured from the lands of Nubia (''Nūbah''), and his master had given him in his childhood to one who taught him writing and literature and all that he needed to know. When he [''Kāfūr''] grew up and he (his master) saw that he was distinguished and skilled, he delivered to him his kingdom and his two children. This [one] was like Joseph (''Yūsuf'') in Miṣr. When seven years had passed both the sons died, and the master (''ustādh'') Kāfūr succeeded them. (ibid. II, p. 128).		An insurgent made an insurrection against them; [he was] from the west and his name was ''Ḥanāniya'' and they fled away before him to Palestine, and he took possession of Miṣr. When they learned that his troops were in Miṣr only, they returned to fight against him and they routed him. They were both youths and with them there was a master (''ustādh'') [who had] belonged to their father, whose name was Kāfūr.<ref>Kāfūr “al-Ikhshīdī” ruled alone from 960 to 966 A.D.</ref> He was of Nubian (''Nūbī'') race, captured from the lands of Nubia (''Nūbah''), and his master had given him in his childhood to one who taught him writing and literature and all that he needed to know. When he [''Kāfūr''] grew up and he [his master] saw that he was distinguished and skilled, he delivered to him his kingdom and his two children. This [one] was like Joseph (''Yūsuf'') in Miṣr. When seven years had passed both the sons died, and the master (''ustādh'') Kāfūr succeeded them. (ibid. II, p. 128).

	From the Life of Philotheus, the 63rd Patriarch [980 - 1003 A.D.].		From the Life of Philotheus, the 63rd Patriarch [980 - 1003 A.D.].
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	In the evening of that day on which they consecrated him, Abraham (''Ibrahīm'') Ibn Bishr arrived with the decree (''sijill'') and accompanied by the two masters (''ustādhain''). When he arrived outside the city, one of his acquaintances met him and said: "A patriarch has already been consecrated." He said to him: "And who is he?" He said to him: "Zacharias (''Zakhāryā'') the priest who [was] in the Church of Michael (''Mikāyīl'') (known as) ''an-Nūbah''." (ibid. II, p. 176).		In the evening of that day on which they consecrated him, Abraham (''Ibrahīm'') Ibn Bishr arrived with the decree (''sijill'') and accompanied by the two masters (''ustādhain''). When he arrived outside the city, one of his acquaintances met him and said: "A patriarch has already been consecrated." He said to him: "And who is he?" He said to him: "Zacharias (''Zakhāryā'') the priest who [was] in the Church of Michael (''Mikāyīl'') (known as) ''an-Nūbah''." (ibid. II, p. 176).

	He (al-~~Hākim)~~ wrote a decree (''sijill'')<ref>The decree was made about 1008 A.D., after the Christians, especially the Copts, had suffered heavy persecutions and vexations from al-~~Hākim~~ (996-1021 A.D.).</ref> that whosoever of the Christians (''Nasārā'') in Miṣr wished to go to '''[p. 208]''' the lands of the Greeks (''ar-Rūm'') or to the lands of Abyssinia (''al-Habashah'') and Nubia (''an-Nūbah'') or to other [lands] should not be prevented [from doing so] by anyone. Before this, they were prevented from (doing) it. (ibid. II, p. 196).		He [al-Ḥākim] wrote a decree (''sijill'')<ref>The decree was made about 1008 A.D., after the Christians, especially the Copts, had suffered heavy persecutions and vexations from al-Ḥākim (996-1021 A.D.).</ref> that whosoever of the Christians (''Nasārā'') in Miṣr wished to go to '''[p. 208]''' the lands of the Greeks (''ar-Rūm'') or to the lands of Abyssinia (''al-Habashah'') and Nubia (''an-Nūbah'') or to other [lands] should not be prevented [from doing so] by anyone. Before this, they were prevented from (doing) it. (ibid. II, p. 196).

	He [al-~~Hākim~~] marvelled and said to them [the monks]: "Unto where does his (the Patriarch's) judgement<ref>Ar. “Hukm”: authority, judgment etc.</ref> extend?" They said to him: "His judgment is executed in the lands of Miṣr, Abyssinia (''Ḥabashah''), Nubia (''Nūbah''), the Pentapolis, Africa (''Ifriqiyah'') and other places. (ibid. II, p. 206).		He [al-Ḥākim] marvelled and said to them [the monks]: "Unto where does his (the Patriarch's) judgement<ref>Ar. “Hukm”: authority, judgment etc.</ref> extend?" They said to him: "His judgment is executed in the lands of Miṣr, Abyssinia (''Ḥabashah''), Nubia (''Nūbah''), the Pentapolis, Africa (''Ifriqiyah'') and other places. (ibid. II, p. 206).

	He [John]<ref> John II, ‘Abdūn, the 77th Patriarch of Antioch [1003-1022 A.D.], was taken to Constantinople where the Emperor, according to the “Lives”, tried to make him adhere to the Melkite conversion.</ref>) said to him: "O my master, the king, may the Lord preserve thy kingdom and thy authority: - He knows that I do not cease from prayer and supplication for thy powerful kingdom, as the Holy Scriptures command us, so that our life may be in quietness and peace. Thy authority has not the right to force anyone to forsake his religion, as we have two kings, namely, the king of Abyssinia (''Ḥabashah'') and the king of Nubia (''Nūbah''), and they do not force anyone of the people of your religion who is dwelling among them to change his faith. Now I beseech the Lord Christ to establish thy Kingdom without disturbance and to preserve all of us according as has been revealed to him." The interpreter interpreted all that he said except [about] the two kings, the Abyssinian (''Ḥabashī'') and the Nubian (''Nūbī''), for he added to this and he said: "We have two kings greater than thou." And this [was because] the bishop of Malaṭya had bribed the interpreter with money and had come to an agreement with him '''[p. 209]''' to turn the speech against him [John], whereby the king would be enraged against him [John], even though with a single word. (ibid. II, p. 218).		He [John]<ref> John II, ‘Abdūn, the 77th Patriarch of Antioch [1003-1022 A.D.], was taken to Constantinople where the Emperor, according to the “Lives”, tried to make him adhere to the Melkite conversion.</ref>) said to him: "O my master, the king, may the Lord preserve thy kingdom and thy authority: - He knows that I do not cease from prayer and supplication for thy powerful kingdom, as the Holy Scriptures command us, so that our life may be in quietness and peace. Thy authority has not the right to force anyone to forsake his religion, as we have two kings, namely, the king of Abyssinia (''Ḥabashah'') and the king of Nubia (''Nūbah''), and they do not force anyone of the people of your religion who is dwelling among them to change his faith. Now I beseech the Lord Christ to establish thy Kingdom without disturbance and to preserve all of us according as has been revealed to him." The interpreter interpreted all that he said except [about] the two kings, the Abyssinian (''Ḥabashī'') and the Nubian (''Nūbī''), for he added to this and he said: "We have two kings greater than thou." And this [was because] the bishop of Malaṭya had bribed the interpreter with money and had come to an agreement with him '''[p. 209]''' to turn the speech against him [John], whereby the king would be enraged against him [John], even though with a single word. (ibid. II, p. 218).
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	It happened [when] the Amīr al-Juyūsh [was] on his journey to Upper Egypt (''as-Ṣa’īd'') to [fight] until he conquered it, [that] a man whose name [was] ‘Alī-al-Qiftī, falsely accused to him the patriarch, and said to him: "A metropolitan (''muṭrān'') whose name [was] Victor (Buqtur) who had been appointed by Christodoulos (''Akhristūdūlūs'') the patriarch, had demolished a mosque in the lands of Nubia (''an-Nūbah''), and that in the lands of Abyssinia (''al-Ḥabashah'') [there is] a metropolitan (''muṭrān'') whose name [is] Cyril (''Qūrīl'') and he has respect for the Muslims (''al-Muslimīn'') and loves them and honors them."		It happened [when] the Amīr al-Juyūsh [was] on his journey to Upper Egypt (''as-Ṣa’īd'') to [fight] until he conquered it, [that] a man whose name [was] ‘Alī-al-Qiftī, falsely accused to him the patriarch, and said to him: "A metropolitan (''muṭrān'') whose name [was] Victor (Buqtur) who had been appointed by Christodoulos (''Akhristūdūlūs'') the patriarch, had demolished a mosque in the lands of Nubia (''an-Nūbah''), and that in the lands of Abyssinia (''al-Ḥabashah'') [there is] a metropolitan (''muṭrān'') whose name [is] Cyril (''Qūrīl'') and he has respect for the Muslims (''al-Muslimīn'') and loves them and honors them."

	The Amīr al-Juyūsh dispatched from Upper Egypt (''as-Ṣa’īd'') a letter to his son al-Awhad in which he ordered him to arrest the patriarch. He arrested him and kept him prisoner with him, until a messenger whom the Amīr al-Juyūsh had sent to the king of Nubia (''an-Nūbah''), known as Ḥisām ad-Dawlah Jawāmird, arrived and made known to him the contrary of what 'Alī al-Qiftī had related to him. When he (the Amīr al-Juyūsh) returned to Cairo (''al-Qāhirah''), he caused the father, Abba Christodoulos (''Anbā Akhristūdūlūs'') the patriarch, to be brought to his council in honor and with respect, and he caused to be '''[p. 214]''' brought Ḥisām al-Dawlah Jawāmird and 'Alī al-Qiftī the aforesaid. Ḥisam al-Dawlah accused him ['Alī al-Qiftī] of falsehood with regard to what he had related to him (the Amīr al-Juyūsh). He confessed and acknowledged his falsehood. (ibid. II, p.316).		The Amīr al-Juyūsh dispatched from Upper Egypt (''as-Ṣa’īd'') a letter to his son al-Awhad in which he ordered him to arrest the patriarch. He arrested him and kept him prisoner with him, until a messenger whom the Amīr al-Juyūsh had sent to the king of Nubia (''an-Nūbah''), known as Ḥisām ad-Dawlah Jawāmird, arrived and made known to him the contrary of what 'Alī al-Qiftī had related to him. When he [the Amīr al-Juyūsh] returned to Cairo (''al-Qāhirah''), he caused the father, Abba Christodoulos (''Anbā Akhristūdūlūs'') the patriarch, to be brought to his council in honor and with respect, and he caused to be '''[p. 214]''' brought Ḥisām al-Dawlah Jawāmird and 'Alī al-Qiftī the aforesaid. Ḥisam al-Dawlah accused him ['Alī al-Qiftī] of falsehood with regard to what he had related to him (the Amīr al-Juyūsh). He confessed and acknowledged his falsehood. (ibid. II, p.316).

	There was arranged a journey of Mercurios (''Marqūrah''), the aforesaid bishop, known as ''al-Wa'wā'' to the lands of Nubia (''an-Nūbah''), as a messenger to the king from the patriarch, and [there was] with him a messenger from the Amīr al-Juyūsh to him [the king]. He [the Amir's messenger] [was] a noble man, surnamed Saif al-Dawlah, and he was known as ''as-Sarīf ar-Radī'' to summon an ''amīr'', known as ''Kanz ad-Dawlah''. He had acted with duplicity in the lands of the Upper Egypt and had spoiled them and plundered them, and he had ruled over them before the arrival of the Amir al-Juyush in Egypt (Miṣr). When he (''Kanz ad-Dawlah'') was informed of his [Saif ad-Dawlah's] journey to Upper Egypt, as we have said at the beginning, he fled from him to the land of Nubia (an-Nūbah). When the aforesaid bishop and the messenger who was with him had journeyed to the lands of Nubia with the letter from the patriarch, the king delivered him [Kanz ad-Dawlah] to them, and they escorted him back to Egypt (Miṣr), and the Amīr al-Juyūsh put him to death, and crucified him at the Iron Gate (''Bāb al-Hadid'') [which is] between Cairo (''al-Qāhirah'') and Miṣr. (ibid. II, pp. 317 - 318).		There was arranged a journey of Mercurios (''Marqūrah''), the aforesaid bishop, known as ''al-Wa'wā'' to the lands of Nubia (''an-Nūbah''), as a messenger to the king from the patriarch, and [there was] with him a messenger from the Amīr al-Juyūsh to him [the king]. He [the Amir's messenger] [was] a noble man, surnamed Saif al-Dawlah, and he was known as ''as-Sarīf ar-Radī'' to summon an ''amīr'', known as ''Kanz ad-Dawlah''. He had acted with duplicity in the lands of the Upper Egypt and had spoiled them and plundered them, and he had ruled over them before the arrival of the Amir al-Juyush in Egypt (Miṣr). When he [''Kanz ad-Dawlah''] was informed of his [Saif ad-Dawlah's] journey to Upper Egypt, as we have said at the beginning, he fled from him to the land of Nubia (an-Nūbah). When the aforesaid bishop and the messenger who was with him had journeyed to the lands of Nubia with the letter from the patriarch, the king delivered him [Kanz ad-Dawlah] to them, and they escorted him back to Egypt (Miṣr), and the Amīr al-Juyūsh put him to death, and crucified him at the Iron Gate (''Bāb al-Hadid'') [which is] between Cairo (''al-Qāhirah'') and Miṣr. (ibid. II, pp. 317 - 318).

	From the Life of Cyril, the 67th Patriarch [1077 - 1093 A.D.].		From the Life of Cyril, the 67th Patriarch [1077 - 1093 A.D.].