Dietmar W. Winkler (Hg.) SYRISCHE STUDIEN Beiträge zum 8. Deutschen Syrologie-Symposium in Salzburg 2014 LIT PDF-Muster LIT Verlag 17/06/16 Umschlagbild: Inschrift am Haupteingang der Kirche Notre Dame d'Ilige, Mayfouk/Libanon. Alter Sitz der maronitischen Patriarchen (Foto: Hans Hollerweger) Gedruckt mit Unterstützung von: ZECO – Zentrum zur Erforschung des Christlichen Ostens / Center for the Study of the Christian East    Gedruckt auf alterungsbeständigem Werkdruckpapier entsprechend ANSI Z3948 DIN ISO 9706 Bibliografische Information der Deutschen Nationalbibliothek Die Deutsche Nationalbibliothek verzeichnet diese Publikation in der Deutschen Nationalbibliografie; detaillierte bibliografische Daten sind im Internet über http://dnb.d-nb.de abrufbar. ISBN 978-3-643-50743-3 © LIT VERLAG GmbH & Co. KG Wien 2016 Garnisongasse 1 A-1090 Wien Tel. +43 (0) 1-409 56 61 Fax +43 (0) 1-409 56 97 E-Mail: wien@lit-verlag.at http://www.lit-verlag.at Auslieferung: Deutschland: LIT Verlag Fresnostr. 2, D-48159 Münster Tel. +49 (0) 2 51-620 32 22, Fax +49 (0) 2 51-922 60 99, E-Mail: vertrieb@lit-verlag.de Österreich: Medienlogistik Pichler-ÖBZ, E-Mail: mlo@medien-logistik.at E-Books sind erhältlich unter www.litwebshop.de PDF-Muster LIT Verlag 17/06/16 INHALT Dietmar W. Winkler Anstatt eines Vorwortes: Syrische Studien in Salzburg 9 KIRCHENVÄTER UND THEOLOGIE Pablo Argárate Der Heilige Geist in den Schriften des Joseph Ḥazzāyā 17 Dmitrij Bumazhnov Erkenntnis der Wahrheit als absolutes Ende religiöser Polemik. Irenische Theologie des Dionysios Areopagita bei Isaak von Ninive 33 Winfried Büttner „Aus dem heiligen Dionysius". Das syrische Corpus Dionysiacum und sein Einfluss auf Šemʿōn d-Ṭaibuṯeh 41 Theresia Hainthaler Gott hat ihm den Namen gegeben, der grösser ist als alle Namen (Phil 2,9). Zur Namenstheologie in Babais De unione 49 Said Hayati Knowledge and Belief in the Letter of Paul the Persian 63 Shijo Joseph Askese und Gelehrsamkeit: Das monastische Leben des Narsai von Nisibis, ein ostsyrisches Beispiel 73 Marijke Metselaar The Vision of God in the Mirror of One's Soul. The Influence of Evagrian Mysticism on Babai's Christology 81 PDF-Muster LIT Verlag 17/06/16 6 Inhalt Andrew N. Palmer Editing a Syriac Hagiography: The Life of Barṣawmo the Northerner 89 Catalin-Stefan Popa Der Patriarch Giwargis und seine Rede von dem einen Gott. Die Frage nach den Termini 109 Gabriel Rabo Dionysius Jakob Bar Ṣalibi: Die Desiderata in der Handschriftenforschung zu seinem Werk 119 Aho Shemunkasho Anmerkungen zu Iwannis von Dara (9. Jh.) und seinen Mimre zur Auferstehung des Leibes 129 GESCHICHTE UND KONTEXTE Jasmine Dum-Tragut Zwischen den Fronten: Die russisch-orthodoxen Assyrer von Dimitrov (Armenien) 143 Joachim Jakob Syrische Christen und ihre frühen Reaktionen auf die Herausforderung des Islam 157 Josef Rist „Die Geschichte von Karkā d-Bēt Slok und der Märtyrer darin" (BHO 705) Ein spätantiker hagiographischer Text und sein Sitz im Leben 181 Andreas Schmoller Orte der Zugehörigkeit: Kontexte und Forschungsansatz einer Diasporastudie zu den syrischen und koptischen Christen in Österreich 199 Martin Tamcke Schulfragen im Kreis um Pera Johannes (Yuhannon Pera) in der Urmia-Region 215 PDF-Muster LIT Verlag 17/06/16 Inhalt 7 Li Tang The "Nestorian" Ongut King George in Medieval Chinese, Latin and Syriac Sources 227 Dietmar W. Winkler Pater Ludger Bernhard OSB und Syrische Studien in Salzburg im 20. Jahrhundert 245 LITURGIE UND FRÖMMIGKEIT Saliba Er Commemoration of the Departed in the Eucharist according to Jacob of Serugh (d. 522), Jacob of Edessa (d. 708) and Moses Bar Kepho (d. 903) 259 Thomas Kremer Bildverständnis, Bilderverbot und Bilderverehrung in den syrischen Kirchen 271 Martin Lang/Reinhard Messner Altorientalisches und frühchristliches Beten: Traditionsund formgeschichtliche Überlegung zur syrischen Epiklese 307 Maros Nicak Bildersprache und Symbolik der Feinde der Kirche des Ostens im liturgischen Buch Wardā 323 Ulrike-Rebekka Nieten Das syrisch-aramäische Troparion: Eine poetische Gattung zwischen Psalm und Hymnus 341 Anton Pritula "O Ringdove! Where are you heading for?" A Syriac Dialogue Poem of the late 13 th Century 351 Harald Suermann Der Koran und christliche Hymnen 361 PDF-Muster LIT Verlag 17/06/16 KNOWLEDGE AND BELIEF IN THE LETTER OF PAUL THE PERSIAN Said HAYATI Salzburg Before any scrutiny in Paul the Persian's letter, we should answer the question "who is he?" There is much discussion about the identity of Paul the Persian. Arthur Vööbus hints at the significance of this problem when he writes "the identity of this Paulos involves some complications." 1 In the view of Junillus Africanus he was associated with the Christian school of Nisibis. 2 Giovanni Mercati 3 , Anton Baumstark 4 , Jacques Larry 5 , A. D. Lee 6 and Peter Bruns 7 offer different points of view on this matter. 8 Lee and Baumstark discuss him under the name of "Paul of Nisibis." Mercati names him "Paul the Persian" (Paolo il Persiano). 9 Bruns describes him as an Anti-manichaean from Nisibis and a philosopher from Rew-Ardashir. 10 Clearly, the information about his life is very scanty. 11 Who was he? The pressing question "Who was Paul the Persian?" would need an appropriate answer. This is a fundamental difficulty that extends itself into a series of related matters, which express uncertainty about his very name. Was he the man who had a debate with a Manichaean in Constantinople in 527 AD, which is I would like to express my thanks to Paul Stevenson for his assistance in revising this paper. Any remaining errors are, of course, my own. 1 Vööbus, History of the School of Nisibis, 170; see the full discussion 170–172. 2 Cf. Maas, Exegesis and Empire in the Early Byzantine Mediterranean,8. 3 Mercati, Note di letteratura biblica ecristiana antica. 4 Baumstark, Geschichte der syrischen Literatur, 120–21. 5 Jarry, "Les hérésies dualistes dans l'empire byzantin du Ve au VIIe siècle", 105. 6 Lee, "Evagrius, Paul of Nisibis and the problem of loyalties in the mid-sixth century", 569– 585. 7 Bruns, "Wer war Paul der Perser?", 263–68. 8 In his discussion of this issue Bienert includes the names of H. Kikn, G. Mercati and I. Forscher. Cf. Bienert, "Die Instituta regularia' des Junilius (Junillus) Africanus", 317. 9 Note di letteratura, 180. 10 Bruns, "Wer war Paul der Perser?", 263; also Peter Bruns, "Paul der Perser, Christ und Philosoph im spätantiken Sasanidenreich", 28. 11 Goulet, Dictionnaire des Philosophes Antiques, 185. PDF-Muster LIT Verlag 17/06/16 Said Hayati 64 preserved in Greek? 12 Or was he Paulos of Nisibis, because he was educated at the Syrian school in the city of Nisibis? 13 Or perhaps he was Paulos the Philosopher. 14 Was he a Persian teacher from the school of Nisibis, who was teaching in this very school? 15 Peter Bruns tried to clarify and identify the truth about this person or these persons 16 , although he did not give a suitable answer to this issue. Javier Teixidor, however, was successful in his efforts, because he has been able to determine that this was the Paul who had anti-Manichaean debates and who was a disciple of Mar Aba. 17 In spite of all the difficulties in determining Paul's identity, however, by using a contextual approach while reading the Syriac version of Paul's letter to the Sasanian king Khusrau I, 18 and also the first and last paragraphs of his Peri Hermeneias 19 , it becomes clear that his name was Paul the Persian, not Paulos of Nisibis or Paulos the Philosopher. He was a East Syriac ("Nestorian") theologian 20 and philosopher who is said to have worked at the court of Khusrau I. 21 He lived from 531–578/9 AD. 22 Syriac scholars usually present him as the writer of an introduction to Aristotle's logic addressed to Khusrau Anoshirwan, because of Land's Latin translation of this text. 23 He is also presented as a convert to Zoroastrianism on the basis of a hint by Bar Hebraeus' chronicle. 24 Some believe he was instructed in Nisibis and wrote his works in Persian or Middle Perisan, 25 but Hugonnard-Roche has serious doubts about these matters. 26 Paul the Persian in his letter to the Sassanid king Khusrau Anushirvan (6 th century) uses knowledge and belief in two manners: philosophical and theological. In his general approach he expounds his thoughts about knowledge and belief in linguistic, theological and logical modes. 12 See the three articles by Lucas Van Rompay, titled "Pawlos of Nisibis,""Pawlos the Persian" and "Pawlos the Philosopher", 324–325. 13 Javier Teixidor is dubious about whether he studied in Nisibis. See Teixidor, Aristote en syriaque: Paul le Perse, 27. 14 Van Rompay,"Pawlos the Philosopher," 324–325. 15 Bienert, "Die Instituta regularia," 308, 316. 16 Bruns, "Wer war Paul der Perser?", 263. 17 Cf. Teixidor, "L'introduction au De interpretatione chez Proba et Paul le Perse", 293–294. 18 Land, Otia Syriaca, 1–32 (Syriac section). 19 Said Hayati with Paul S. Stevenson, Peri Hermeneias, for English translation see pp. 21 & 45 and for Syriac version see pp, 47 & 66. 20 Jarry, "Les hérésies dualistes dans l'empire byzantin", 105. 21 Cf. Gutas, "Paul the Persian on the classification of the parts of Aristotle's philosophy", 238. 22 Hugonnard-Roche, "Du commentaire à la reconstruction: Paul le Perse interprète d'Aristote", 207. 23 Land, Otia Syriaca, 1–30 (Latin section). 24 Cf. e.g. Duval, La littérature syriaque, 250. 25 Vööbus, History of the School of Nisibis, 171. 26 Cf. Hugonnard-Roche, "Sur la lecture tardo-antique du Peri Hermenias d'Aristote", 38. PDF-Muster LIT Verlag 17/06/16 Paul the Persian 65 Philosophy in the letter In logic, he presents his idea about the three syllogistic figures of Aristotle's logic, 27 each in sixteen forms. 28 Paul bases his letter on the syllogism in Aristotle's logic, since all of Aristotle's logic revolves around syllogism. 29 Aristotle says: "A syllogism is discourse in which, certain things being stated, something other than what is stated follows of necessity from their being so." 30 Why does Paul start his letter with a direct reference to logic but then turn quickly to philosophy? 31 Logic is a division of philosophy in general in the letter of Paul. 32 Of course, finding an accurate answer to this question depends on our understanding of Paul's notion of knowledge and belief. Knowledge and belief Paul uses the term ܝܕܥܬܐ idaʿtā for knowledge. This is variously rendered 'scientia, cognitio' by R. Payne Smith, 33 'information, knowledge, doctrine' by J. Payne Smith, 34 'science, knowledge' by Costaz, 35 and 'knowledge' by Sokoloff. 36 For 'belief' Paul uses the term ܗܝܡܢܘܬܐ haymānutā. This is glossed 'firmitas, veritas, fidelitas, fides' by R. Payne Smith, 37 'faith, religion, religious doctrine' by Costaz, 38 'firmness, truth, faithfulness, faith, religion, doctrine' by J. Payne Smith, 39 'faith, religion' by Sokoloff, 40 and االيمان al-iman by Hassan Bar Bahlul. 41 27 For an explanatory summary of the three syllogistic figures in Aristotle's thought, cf. King/Shapiro, The Oxford Companion to Philosophy, 496. 28 An explanation of the treatment of these figures by Paul the Persian and by Aristotle, including similarities and differences in examples and explanations, will be found in another article that I'll complete later. 29 http://plato.stanford.edu/entries/aristotle-logic/. 30 Prior Analytics, trans. A. J. Jenkinson, 82. 31 Land, Otia Syriaca, 1, ll. 3–5 (Syriac section): "To the fortunate Khosrow, king of kings, the most excellent of men, from your servant Paul, greetings. Philosophy, which is the true knowledge of everything, is in you, and from the philosophy that is in you, I send offerings to you." 32 Gutas, "Paul the Persian on the Classification of the parts of Aristotle's Philosophy", 240. 33 Payne Smith, Thesaurus Syriacus, col. 1559. 34 Payne Smith, A Compendious Syriac Dictionary, p.188. 35 Costaz, Dictionnaire Syriaque-Français/Syriac-English Dictionary, 137. 36 Sokoloff, A Syriac Lexicon, 564. 37 Payne Smith, ibid., col. 238, sub ܐܡܢ. 38 Costaz, ibid., p. 77. 39 Payne Smith, ibid., p. 103. 40 Sokoloff, ibid., p. 342. 41 Bar Bahlul, Lexicon Syriacum, vol. 1, col. 625. PDF-Muster LIT Verlag 17/06/16 Said Hayati 66 After reflecting on these two words one can form some idea about the meaning of the two together: knowledge of belief, knowledge of religion, science of belief, science of religion, and other such combinations, but Paul uses "belief and knowledge". 42 When explaining the difference between knowledge and belief, Paul says: ܘܬܐ ܟܠ ܥܠ ܘܗܝܡܢܘܬܐ. ܗܘܝܐ ܘܝܕܝܥ ܐܠܘܓ ܕܩܪܝܒ ܡܕܡ ܥܠ ܓܝܪ ܝܕܥܬܐ ܘܐܠ ܕܪܚܝܩܢ ܨܒ ܙܝܢ ܕܥܢ ܘܐܠ ܡܬܚ ܦܘܠܓܐ ܟܠ. ܦܘܠܓܐ ܕܐܠ ܕܝܢ ܗܕܐ. ܒܦܘܠܓܐ ܡܢ ܘܗܝ. ܗܘܝܐ ܒܚܬܝܬܘܬܐ ܡܬܝ ܝܬܝܪ. ܠܡܓܒܐ ܘܠܗܕܐ. ܗܝܡܢܘܬܐ ܡܢ ܐܪܐ ܝܕܥܬܐ. ܫܘܝܘܬܐ. ܕܝܢ ܦܘܠܓܐ ܐܠ. ܠܡܥ ܣܕܩܐ ܗܟܝܠ .ܗܝ ܡܢ 43 For knowledge is about that which is near and apparent and known, while belief is about everything that is distant and invisible and not accurately known. The latter is subject to doubt, while the former is without doubt. Thus every doubt brings division, but non-doubt (brings) agreement. Knowledge, therefore, is greater than belief, and it is necessary to choose the former rather than the latter. Thus, he is saying it is proved that knowledge comes from belief. Paul's belief in the importance and effectiveness of logic and philosophy is an opportunity for him to show that belief and knowledge generally, and about logic and philosophy in particular, have an important role in the effectiveness and stability of Khusrau Anushirvan's government. It seems that Paul wanted to write a practical and useful letter to Khusrau I, for he says, immediately after the opening of his letter: ܩܘܪܒܢܐ. ܕܒܟܘܿܢ ܕܦܝܠܣܘܦܘܬܐ ܘܡܢܿܗ . ܐܝܬܝܿܗ ܒܟܘܢ. ܕܟܼܠ ܫܪܝܪܬܐ ܝܕܥܬܐ ܕܐܝܬܝܿܗ ܦܝܠܣܘܦܘܬܐ ܠܟܘܢ ܩܘܪܒܢܐ ܕܡܪܘܬܟܘܢ ܦܪܕܝܣܐ ܡܢ ܓܝܪ ܐܦ. ܕܬܕܡܘܪܬܐ ܼܗܘܬ ܘܐܠ. ܐܢܐ ܡܿܫܕܪ ܠܟܘܢ 44.ܡܩܪܒܝܢ Philosophy, which is the true knowledge of everything, is in you, and from the philosophy that is in you, I send offerings to you. And this is not extraordinary; for likewise from the paradise of your domain offerings are brought to you. Therefore he is in the group of those who believe logic is an instrument for influencing minds and souls by giving justification and strength to actions and behaviors. 45 It seems these are his aims in writing this letter to the king of Persia. He not only presents his knowledge and belief about theology, linguistics and logic, but he also guides the king Khusrau with scientific approaches in logic; because most of this letter deals with Aristotle's logic. 42 Land, Otia Syriaca, Syriac section, 2. 43 Ibid, p. 2, l. 26 – p. 3, l. 3. 44 Ibid., p. 1. ll. 4–7. 45 Makovelski, Histoire de la logique, 8. PDF-Muster LIT Verlag 17/06/16 Paul the Persian 67 Language as a means of communicating philosophy Concerning his general approach to linguistic matters he writes: "Logic And .(ܡܐܡܪܐ) of a proposition (ܪܘܟܒܐ) results from the composition (ܡܠܝܠܘܬܐ) of a proposition its primary (ܝܕܝ ܥܬܐ) parts (ܵܘܵܬܐ ܼܢܿ are two: one is the noun (ܡ for example, 'he ,(ܡܠܬܐ) for example 'man,' and the other is the verb ,(ܫܡܐ) walks.' In general, though, the verb too is called a noun. Also its conjunctions ܸܐܵܣܹܪܝܗ) ) are, for example, 'for, but, then, however, that is, therefore,' etc., which bring about, so to speak, composition and linkage and coherence and measure and order, and are called adverbs." 46 Paul goes on to enumerate the most necessary terms for logic, which he calls: genera (ܢܣܐ ܐ) species ,(ܓ ܠܝܬܐ) properties ,(ܦܘܪܫܢܐ) differences ,(ܐܕܫ and (ܕܝ incidental characteristics (ܓܕܝ ܫܐ).47 He gives examples for each term: for genus, "animal"; for species, "human"; for differences, "rational" and "irrationality"; for properties, "aptness to neigh" and "power of laughing"; for incidental characteristics, "whiteness" and "blackness." 48 Over the next several pages, Paul procedes to discuss and illustrate these terms in considerable detail. 49 He adds that there are six relationships among nouns that are "very necessary": equivalence of name (i.e., homonymy) ( ܫܡܐ ܫܘܝܘܬ ), equivalence of name and definition ( ܘܬܚܘܡܐ ܫܡܐ ܫܘܝܘܬ ), commonality of name ( ܫܡܐ ܓܘܢܝܐܝܬ ) (apparently identical to the preceding; it is not included in the following list with explanations and examples), multiplicity of names (i.e., synonymy) ( ܓܝܐܘܬܣ ) diversity of names (apparently this refers to collective nouns) ,(ܫܡܐ ܡܫܚܠܦܘܬ ) and denominative names ,(ܫܡܐ ܫܡܐ ܢܣܝܒܘܬ ).50 After giving this list, Paul explains these names and gives examples of them. He goes on to give detailed grammatical information about nouns, verbs and sentences. 51 After explaining his beliefs and knowledge about linguistic matters, and particularly expounding upon the sentence, Paul enters into the main section of his letter, which concerns Aristotle's logic. Although he lays out his beliefs and knowledge about linguistics and logic in his introductory explanation of linguistics, he elucidates his logical ideas about true and false sentences in the linguistic part of this section, 52 so there is some overlap between the sections. He tells us about eight oppositions (ܒܠܝܬܐ ) of declarative propositions 53(ܠܩܘ ܡܐܡܪܐ ) indefinite 55,(ܟܘܠܢܐܝܬ) Among these are universal 54.(ܦܣܘܩܐ ܕܐܠ 46 Land, ibid., p. 5. ll. 19–25. 47 Ibid., ll. 26–27. 48 Ibid., p. 5, l. 27 – p. 6, l. 1. 49 Ibid., pp. 6–9. 50 Ibid., p. 8, l. 19 – p. 9, l. 5. 51 Ibid., pp. 10–11. 52 Ibid., p. 11, ll. 11–18. 53 Ibid., p. 12, l. 2. 54 Ibid. PDF-Muster LIT Verlag 17/06/16 Said Hayati 68 ) "and "designating specific names 56,(ܡܬܬܣܝܓܢܘܬܐ ܢܝܐ ܫܡܐ ܬܐܡܫܘܕܥ ܡܬܟ ).57 He goes on to explain and give examples of each opposition. 58 Next, Paul discusses the three syllogistic figures ( ܐ ܕܣܘܠܘܓܝܣܡܐ ܐܣܟܡ ),59 each of which occurs in 16 types (ܙܢܐ),60 and he gives explanations and examples of each one. 61 Summary of the purpose of the letter Paul in his letter that's and abridgement of Prophyry's Eisagoge and a version of individual books of the Organon 62 combines general and particular beliefs and knowledge about theology in a part of his letter and presents his definition of belief. 63 Paul then engages in a discussion of ideas about God held by people who accept God's existence or have different ideas about him. ܕܐܝܬ. ܪܘ ܐܡ ܕܝܢ ܐܚܪܢܐ. ܒܠܚܘܕ ܘܗ ܚܕ ܕܠܘ ܕܝܢ ܐܚܪܢܐ. ܐܠܗܐ ܐܝܬܘܗܝ ܕܚܕ. ܪܘ ܐܡ ܕܡܢܗܘܢ ܒܗܝ ܘܒܐܠ ܠܗ ܕܠܘ. ܕܝܢ ܐܚܪܢܐ. ܡܬܡܨܝܢܐ ܐܝܬܘܗܝ ܘܕܒܟܠܡܕܡ ܪܘܐܡ ܕܝܢ ܐܚܪܢܐ. ܠܗ ܕܠܝܬ ܐܚܪܢܐ. ܣܩ ܐܗܘ ܕܐܠ ܕܝܢ ܐܚܪܢܐ. ܒܪܘܝܐ ܐܝܬܘܗܝ ܘܗ . ܕܒܗ ܘܟܠ ܕܥܠܡܐ ܪܘܐܡ ܐܚܪܢܐ. ܡܫܟܚ ܟܠܡܕܡ ܚܝܠ ܗܘܐܠ ܕܡܢ ܪܘ ܕܐܡ ܘܐܝܬ. ܥܠܡܐ ܥܒܝܕ ܡܕܡ ܐܠ ܕܡܢ ܪܘ ܕܐܡ ܘܐܝܬ. ܙܕܩܘ ܒܪܘܝܐ ܐܝܬܘܗܝ ܕܟܠܡܕܡ . ܐܟܠܘ ܐܚܪܢܝܐܝܬ ܐܚܪܢܐ. ܡܩܘܐ ܬܘܒ ܫܠܡ ܘܕܐܠ ܪܘ ܐܡ ܥܠܡܐ ܐܝܬܘܗܝ ܫܘܪܝ ܕܕܐܠ ܘܐܝܬ. ܕܗܥܒ ܢܝܢܫܐ ܪܘܕܐܡ ܢܝ. ܕܒ ܬܘܒ ܘܐܚܪܢܝܬܐ. ܠܗܕܐ ܘܘܗ ܕܣܬܘܪܐ ܘܐܝܬ . ܒܨܒܝܢܐ ܐܢܘܢ ܚܐܪܐ ܒ ܓܝ ܠܡܢܘܬܗܘܢ ܘܣܡܘ. ܪܘܐܡ ܗܠܝܢ ܕܐܝܟ ܐܬܐܣ ܝܢ. ܒܡܫ ܕܕܐ. ܣܬܪܝܢ ܠܚܕ ܕܚܕ ܡܬܚܙܝܢ ܕܒܗ ܘܠܚ .ܕܠܩܘܒܠܝܢ 64 Therefore some have said that God is one, and others that he is not one alone. And others have said that he has an opponent, [but] others that he does not [have one]. And others have said that he is omnipotent, but others that he is not omnipotent. Others have said that of the world and all that is in it, he is the creator, but others that it was not the case that they recognized that he is the creator of everything. And there are some who have said that the world was created from nothing, and there are some who have said that he made it from matter. And there are some who have said that the world is without beginning and also that it remains without end. Others falsely assert otherwise. For they have said that human beings are free beings with will, and there are those who are refuters of this. And they have said many other things that are like these, and they have affirmed in their commentaries, in which it is apparent that they refute one another and are opposed to one another. 55 Ibid., l. 5. 56 Ibid., l. 7. 57 Ibid., ll. 11–12. 58 Ibid., pp. 12–17. 59 Ibid., p. 17, l. 10. 60 Ibid., l. 13. 61 Ibid., pp. 17–28. 62 Teixidor, "Les textes Syriaques de logique, de Paul le Perse", 117. 63 Ibid., p. 2, lines 27&28. 64 Ibid, p. 2, ll. 9–21. PDF-Muster LIT Verlag 17/06/16 Paul the Persian 69 After calling them dogmatic, 65 he says that "the matter of those dogmas in relation to belief and in relation to knowledge is necessary." 66 Paul defines belief by saying that it "is about everything that is distant and invisible and not accurately known." 67 With some careful thought about the word that Paul uses, one may be able to understand more clearly why Paul gives belief priority over knowledge. It seems that when Paul uses the term "belief," he does not intend to cause people to stagnate or remain inactive, but rather he wants them to act on their acceptance of knowledge, for this is the means to get away from dogma. Conclusion In this short paper I have tried to answer to two questions, first "who is Paul the Persian?" Based on alleged points I concluded his name is Paul the Persian, and not to identify with a Paulos of Nisibis or a Paulos the Philosopher. A theologian-philosopher who wrote a letter to the king Khusrau I and summary of Aristotle's Peri Hermeneias and lived in Persian Empire 531-578/9 AD. Then "what is the role of knowledge and belief in the Paul the Persian's letter to King Khusrau Anushirvan?" Both in general and from the theological perspective, one can find that practice is the main concept. 68 I think the concept of practice is the main idea at the root of belief, and that it is the core of knowledge. The main goal is to get away from dogma. We might well ask why Paul the Persian wrote about his ideas concerning belief and knowledge in a letter about Artistotle's logic to the king of Persia. It seems that he was trying, by means of courtesy and a sound scientific method, Khusrau's interests to Aristotle's thoughts 69 , to teach the king of Persia that thinking correctly was an important function of logic. He writes politely, saying to the king: "To the fortunate Khusrau, king of kings, the most excellent of men, from your servant Paul, greetings." 70 Paul's courtesy is shown by his use of the words: "fortunate Khusrau, most excellent of men, your servant." The use of Aristotle's logic is legitimate because it contains the earliest formal study of logic that we have. 71 65 Ibid, p. 2, lines 25. 66 Ibid, p. 2, ll. 25-26: ܘ ܗܢܘܢ .ܠܘܬ ܗܝܡܢܘܬܐ ܘܠܘܬ ܝܕܥܬܐ ܡܬܒܥܝܐ .ܨܒܘܬܐ ܕܕܘܓܡ 67 Ibid., p. 2, ll. 27–28: ܕܥܢ ܒܚܬܝܬܘܬܐ ܙܝܢ ܘܐܠ ܡܬܝ ܘܬܐ ܕܪܚܝܩܢ ܘܐܠ ܡܬܚ ܘܗܝܡܢܘܬܐ ܥܠ ܟܠ ܨܒ .ܗܘܝܐ 68 Payne Smith, ibid, p. 19, sub ܐܡܢ amn. 69 Litvinsky, History of Civilizations of Central Asia, 94. 70 Land, ibid., p. 1, l. 3. 71 http://plato.stanford.edu/entries/aristotle-logic/. PDF-Muster LIT Verlag 17/06/16 Said Hayati 70 By means of logic and belief, with the help of knowledge, one can ensure that the basis for his life is practice. Such a person can be fortunate, as King Khusrau was. Bibliography BAR BAHLUL Hassan, Lexicon Syriacum, vol. 1, ed. Rubens Duval. Paris 1901. BAUMSTARK Anton, Geschichte der syrischen Literatur. Bonn 1922. 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