PREFACE

Assemani teaches us that Balaeus the Chorepiscopus (p. 251) was a light of the Syriac church and composed hymns that are still recited in divine services; furthermore, we discover that he was called a Doctor from the colophon on p. 334. This is also the first collection of his writings.

Regarding the "Additions" from p. 339 onward, a few things must be noted. I have inserted the part of the discourse of Isaac "on the Crucifixion" which is inscribed in the manuscript as d-māry ʾīsaḥāq of Saint Isaac, which I believe signifies the meter rather than the origin, standing for b-mašwḥtā d-māry ʾīsaḥāq in the meter of Saint Isaac. I hope that the exposition on Matrimony by Jacob of Sarug and John of Dara, together with the Canons and Constitutions of Rabbula, will not be an unwelcome addition to the Law of Matrimony of the Syriac church. The prayers that Jacob of Sarug composed and recited from memory while still a boy will move the reader with their simplicity, candor, and fervor of spirit. No one will doubt that the "Origins of the Syriac Church" by Gregory Barhebraeus—that is, the beginning of the third part of his Chronicle—is of the greatest importance. May they serve as a sort of addition to Cureton's...

The following Syriac text is a colophon or historical note: "Again, the discourse on the Human Nature of our Lord, written by Cyril, Bishop of Alexandria, to the faithful King Theodosius. And he sent a copy of it to the holy Rabbula, Bishop of Edessa. And he translated it from Greek into Aramaic (Syriac)." This book in the works of Saint Cyril (V. 2, p. 185ff.) is inscribed "On the true faith in Our Lord Jesus Christ, to Emperor Theodosius" (Prosphōnetikos on the true faith); therefore, it should not be confused with his Scholia "on the incarnation of the Only-Begotten."