Diatessaron

“ Whatever may be its date, the fact is important that the writer uses Diatessaron, adopted from the Greek into the Syriac, as the familiar name for the Gospel narrative which was read in public. Of the authorship of this work however he says nothing. This information we have to seek from other sources. Nor is it far to seek.
3. We are told that the most famous of the native Syrian fathers, Ephraem, the deacon of Edessa (who died A.D. 373 [280:1] ) , wrote a commentary on the Diatessaron of Tatian. ”

“ In the Doctrine of Addai, an apocryphal Syriac work, which professes to give an account of the foundation and earliest history of Christianity at Edessa, the new converts are represented as meeting together to hear read, along with the Old Testament, the New (Testament) of the Diatessaron' [278:3] . It seems clear from this notice that, at the time when the writer composed this fiction, the form in which the Evangelical narratives were commonly read in the churches with which he was best acquainted was a Diatessaron, or Harmony of Four Gospels. ”

“ Slightly later was made the Old Syriac version of the separate Gospels, which survives in two MSS.—the Curetonian and the Sinaitic—in two differing forms: but this never obtained much currency. Its text “represents, where it differs from the Diatessaron, the Greek text as read in Antioch about A.D. 200.” Then at the beginning of the 5th century, by the efforts of the masterful Rabbūlā, who was bishop of Edessa from 411-412 to 435, a new version or recension of the Gospels was made and incorporated in the Peshitta or Vulgate, the use of the Diatessaron being henceforth proscribed. ”

“ Only last year, a still more important addition to critical materials was made by the publication in Rome of an alleged Arabic version of Tatian's Diatessaron itself, with a Latin translation by Ciasca. These works were not before Dr. Lightfoot when he wrote his Essay on Tatian in 1877, and he only refers to them in a note in his present volume. He entertains no doubt as to the genuineness of these works, and he triumphantly claims that they establish the truth of the "ecclesiastical theory" regarding the Diatessaron of Tatian. ”

“ His commentary on the Gospels is of great importance in connexion with the textual history of the N.T., for the text on which he composed it was that of the Diatessaron. The Syriac original is lost: but the ancient Armenian version survives, and was published at Venice in 1836 along with Ephraim’s commentary on the Pauline epistles (also only extant in Armenian) and some other works. A Latin version of the Armenian Diatessaron commentary has been made by Aucher and Mösinger (Venice, 1876) . ”

“ We shall begin, with the help of God most high, the writing of the pure gospel, the blooming garden, called Diatessaron (a word meaning “fourfold”) , the work compiled by Titianus the Greek out of the four evangelists—Matthew the elect, whose symbol is M, Mark the chosen, whose symbol is R, Luke the approved, whose symbol is K, and John the beloved, whose symbol is H. The work was translated from Syriac into Arabic by the excellent and learned priest Abu’l Faraj ‘Abdulla ibn-at-Tayyib, [1] may God grant him his favour. ”

“ A Latin translation of this work, published in 1876 by Moesinger, [32] formed the main basis of Zahn’s attempt [33] to reconstruct the Diatessaron. Appendix X in Hill’s Diatessaron (pp. 334–377) contains an English translation of the texts commented on by Ephraem, made from Moesinger’s Latin, but collated with the Armenian by Professor J. Armitage Robinson, of Cambridge. A comparison of this document with our Arabic text shows a remarkable agreement in the order and contents, but just as remarkable a lack of agreement in the kind of text presented. ”

“ Probably the maker of this version was partly guided, especially in his choice of renderings, by his knowledge of the Diatessaron. Nevertheless, the Diatessaron remained the more popular and was only driven out by Theodoret and Rabbula in the 5th century, when it was replaced by the Peshito. If this theory be correct the Syriac versions represent three distinct Greek texts:— (1) the 2nd-century Greek text from Rome, used by Tatian; (2) the 2nd-century Greek text from Antioch, used for the Old Syriac; (3) the 2nd-century Greek text from Antioch, used by Rabbula for the Peshito. ”

“ This would seem to militate against our theory of the original form of this much-debated passage in the Introductory Notes, as indicated by the use of small type for the later inserted phrases; and the difficulty appears at first to be increased by the following words in Ibn-at-Tayyib’s comments on Mark i. (Brit. Mus. ms., fol. 190a) , and some say that the Greek citation and in the Diatessaron, which Tatianus the pupil of Justianus the philosopher wrote, the quotation is not written, “Isaiah,” but, “as it is written in the prophet.” This is a remarkable statement about the Diatessaron. ”

“ In details much of what Zahn has given as belonging to the text of the Diatessaron remains problematical,—in particular he has not been sufficiently careful in his examination of the work of Aphraates,—but in all the main points his restoration has been successful. The rediscovery of such a work is in a variety of ways of the very highest importance for the early history of Christianity. (1) It is of interest for the history of the canon. It shows that in Tatian's time there was still no recognized New Testament canon, and that the texts of the Gospels were not regarded as inspired. ”

“ But there is more in what other scholars have advanced. There are resemblances between the Curetonian, some of the Old-Latin texts, the Codex Bezae, and perhaps Tatian's Diatessaron, which lead us to assign an early origin to many of the peculiar readings in this manuscript. Yet there is no reason, but all the reverse, for supposing that the Peshitto and the [pg 127] Curetonian were related to one another in line-descent. The age of one need have nothing to do with the age of the other. ”

“ Eusebius must have heard, as Epiphanius did, that they were extreme ascetics, and this must have led him, in the absence of specific information as to their exact position, to join them with Tatian and the Encratites,—a connection which can be justified on no other ground.↑ οὐκ οἰδ ̓ ὅπως. Eusebius clearly means to imply in these words that he was not acquainted with the Diatessaron. Lightfoot, it is true, endeavors to show that these words may mean simply disapproval of the work, and not ignorance in regard to it. ”

“ After explaining that Tatian the Syrian, originally a Sophist, and next a disciple of Justin Martyr [A.D. 150] , after Justin's death aspired to being a heretical leader,— (statements which are first found in Irenæus,) —Theodoret enumerates his special tenets. “This man” (he proceeds) “put together the so-called Diatessaron Gospel,—from which he cut away the genealogies, and whatever else shews that the Lord was born of the seed of David. The book was used not only by those who favoured Tatian's opinions, but by the orthodox as well ”

“ The arguments which Harnack urges over against Zahn (who maintains that he was but once in Rome, and that he became a heretic in the Orient and spent the remainder of his life there) seem fully to establish his main positions. Of the date, place, and circumstances of Tatian’s death, we know nothing. Eusebius informs us in this chapter that Titian left “a great many writings,” but he mentions the titles of only two, the Address to the Greeks and the Diatessaron (see below, notes 11 and 13) . ”

“ Does the older Paris ms. stand more or less closely related? Did Ibn-at-Tayyib himself really translate any or all of these texts, or did he simply select or edit them? Space does not permit us to point out, far less to discuss, the various possibilities.↑ The text is given below in full at its proper place.↑ Prof. Gottheil, indeed, announced in 1892 in the Journal of Biblical Literature (vol. xi., pt. i., p. 71) that he had been privately informed of the existence of a complete copy of the Syriac Diatessaron. ”

“ The next person who affixed the epithet of 'Nestorians' upon the Easterns was Dioscorus, Cyril's nephew, who succeeded him in the patriarchate of Alexandria. Dioscorus entered into a compact with Eutyches, an abbot of Constantinople, to spread abroad the doctrine of the one nature, Eutyches having persuaded Theodosius the Younger to adopt his opinions, and to convene a council at Ephesus. ”

“ And when they had taken Saint Dioscoros to that place, there came upon him great tribulation through the bishop of that district, for he was a Nestorian. And he treated him with great contempt until God performed by the hands of Saint Abba Dioscoros signs and mighty wonders, and all [the people] bowed down at his feet, and were subject unto him, and they magnified his greatness. Thus God honors His chosen ones in every place. And Abba Dioscoros said unto Abba Macarius, “Thou shalt receive the crown of martyrdom in the city of Alexandria” ”

“ Eutyches was then introduced. The records of his trial were read, and Dioscorus still kept back the letter of Leo of Rome, promising to read it afterwards. During the reading of the trial a scene of tumult took place. One bishop exclaimed, when he heard that Christ was of two natures, "This language turns the Church upside down!" Another cried, "Let him who says that in Christ are two natures be cut in twain." "Will you endure," asked Dioscorus, "to hear of two natures after the incarnation?" ”

“ And the rest, after their bodies had been lacerated in a most savage manner, and their stedfastness had nevertheless been maintained, he consigned also to the flames. But Dioscorus he dismissed, wondering at the distinguished appearance he had made in public, and at the extreme wisdom of the answers he gave to his interrogations, and declaring that, on account of his age, he granted him further time for repentance. And this most godly Dioscorus is with us at present, tarrying for a greater conflict and a more lengthened contest. ”

“ Dioscorus had not more than a hundred disciples; he was a presbyter, and applied himself with great exactness to the duties of his priesthood; he examined and carefully questioned those who presented themselves as candidates for participation in the holy mysteries, so that they might purify their minds and not be without a consciousness of any evil they might have committed. ”

“ And now [26] the godly Dioscorus is still with us, having waited for his longer trial and his more determined conflict.
Another Egyptian, Nemesion, was falsely accused of being an associate of brigands, but being accused of that most untrue charge before the centurion, he was then denounced as a Christian and came in [40] chains before the Prefect. [27] And he having most unjustly maltreated him with twice as many tortures and stripes as the brigands had received, burnt him to death between them, being honoured, happy man, by the example of Christ. ”

“ The bishops who had acquitted Eutyches against their conscience, struggled hard to escape this new degradation. Several started up, and clasped the knees of the president, Dioscorus. Onesiphorus of Iconium cried, imploringly, "By the feet of your piety, I pray you forbear; Flavian has done nothing worthy of condemnation. If he deserves rebuke, rebuke him; but do not condemn a bishop for the sake of a priest." Dioscorus rose from his throne, and, standing upon the footstool, made a signal with his hand, and exclaimed, "Look you, he that will not sign the sentence has to deal with me. ”

“ The archimandrite Eutyches (q.v.) having been deposed by his bishop, Flavianus of Constantinople, on account of his heterodox doctrine of the person of Christ, had appealed to Dioscurus, the successor of Cyril in the see of Alexandria, who restored him and moved the emperor Theodosius II. to summon a council, which should “utterly destroy Nestorianism.” Rome recognizing that she had more to fear from Alexandria, departed from her traditional policy and sided with Constantinople. The council of 130 bishops, which convened on the 8th of August 449, was completely dominated by Dioscurus. ”

“ And though at first he, the judge, tried to deceive the youth with fair speeches, thinking he could easily seduce him, and then attempted also to compel him by force of tortures, fancying he might be made to yield without much difficulty in that way, Dioscorus neither submitted to his persuasions nor gave way to his terrors. ”

“ Theseus, wearied and overcome, fell into a deep sleep by the wall of the palace. He awakened with a feeling that the claw of the Minotaur was upon him. There were stars in the sky above the high palace wall, and he saw a dark-robed and ancient man standing beside him. Theseus knew that this was Daedalus, the builder of the palace and the labyrinth. Daedalus called and a slim youth came Icarus, the son of Daedalus. Minos had set father and son apart from the rest of the palace, and Theseus had come near the place where they were confined. ”

“ When the divine Theodorus was ruling the church of Antioch, Theodorus, bishop of Mopsuestia, a doctor of the whole church and successful combatant against every heretical phalanx, ended this life. He had enjoyed the teaching of the great Diodorus, and was the friend and fellow-worker of the holy John, for they both together benefited by the spiritual draughts given by Diodorus. ”

“ Diodorus will entirely abandon me, after having been my guide for some time; and no other historian will appear to take his place. No proper series of affairs will remain; the several events are not to be disposed into any regular connection with each other; nor will it be possible to point out, either the motives to the resolutions formed, or the proper character of the principal actors in this scene of obscurity. I think myself happy when Polybius, or Plutarch, lend me their assistance. ”