Ad Abgarum: The Sahidic version of the letter to Abgar on a wooden tablet
Journal name: Acta Orientalia
Original article title: Ad Abgarum: The Sahidic version of the letter to Abgar on a wooden tablet
ACTA ORIENTALIA is a journal focused on the study of Oriental languages, history, archaeology, and religions from ancient times to the present. The journal includes articles reviewed by a senior scholar in the relevant field.
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Original source:
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Søren Giversen
Acta Orientalia:
(Founded in 1922 and published annually)
Full text available for: Ad Abgarum: The Sahidic version of the letter to Abgar on a wooden tablet
Year: 1959 | Doi: 10.5617/ao.5284
Copyright (license): CC BY 4.0
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Summary of article contents:
1) Introduction
The Sahidic version of the letter to King Abgar of Edessa, attributed to Jesus Christ, has been the subject of significant scholarly interest, especially regarding its authenticity and the relationship between various versions. This correspondence, found in multiple languages, is particularly noted in Coptic texts that have implications for understanding early Christian history and belief systems, including its alleged use against Arianism. The focus of this study is a previously unpublished Coptic version inscribed on a wooden tablet, which contributes new insights into its role and context.
2) Historical Context of the Letter to Abgar
The historical validity of the letters exchanged between King Abgar and Jesus has been debated extensively, with some scholars deeming them authentic while others challenge their credibility. Eusebius of Caesarea is credited with preserving what is considered the earliest Greek version of these letters, which he claimed was based on Syriac documents. The letters serve to illustrate the purported relationship between early Christianity and the region of Edessa. The specific references to faith and healing in the letters highlight a narrative promoting the legitimacy of the Christian faith and its foundations in local history.
3) Use as a Magical Amulet
The most striking aspect of the Coptic text published in this study is its indication of being used as an amulet, a practice common in the ancient world. The wooden tablet on which the letter is inscribed features design elements suggesting it was intended for affixation in a location, further supporting its magical use. The text contains promises of protection from evil, which aligns with the broader tradition of utilizing religious texts as phylacteries or protective charms. This finding situates the letter not only as a piece of theological significance but also as an object with practical applications in spiritual safeguarding.
4) Conclusion
The publication of this Coptic version of the Letter to Abgar underscores the multifaceted role such texts played in early Christian communities, serving both as doctrinal affirmations and as practical tools for protection. Its survival and adaptation over centuries, particularly its use as an amulet, reflects the enduring legacy of the Abgar correspondence beyond its historical context. The investigation into its origins, use, and the transformations it underwent enriches our understanding of early Christian practices and beliefs in the broader socio-religious landscape of the ancient world.
FAQ section (important questions/answers):
What is the significance of the correspondence between King Abgar and Jesus?
The letters illustrate early Christian connections in Edessa, emphasizing faith and healing, reflecting the historical relationship between Jesus and the early church, particularly in the context of combating heresies like Arianism.
What is the primary source of the Letter to Abgar?
The earliest Greek text is found in Eusebius's 'Historia Ecclesiastica,' where he claims to have translated letters from Syriac documents archived in Edessa, initially considered authentic by Eusebius.
In what form was the unpublished version of the Letter to Abgar found?
The unpublished version, written in Sahidic, was found on a wooden tablet, measuring 44 cm by 11 cm, acquired by J. Rendel Harris for the John Rylands Library in Manchester.
How was the Letter to Abgar historically used as an amulet?
This letter was believed to possess protective powers and often affixed in places for spiritual protection. It served as a phylacterion in various cultures, demonstrating its widespread popularity.
Who are some scholars that have studied the Letter to Abgar?
Scholars like M. E. Drioton, J. Nirschl, and William Cureton examined its authenticity, linguistic origins, and broader impact on Christian tradition and literature, contributing valuable insights over the years.
Glossary definitions and references:
Oriental and Historical glossary list for “Ad Abgarum: The Sahidic version of the letter to Abgar on a wooden tablet”. This list explains important keywords that occur in this article and links it to the glossary for a better understanding of that concept in the context of History, Linguistics, Religion, Philosophy, Hinduism, Buddhism, Jainism etc.
1) King:
The term 'King' signifies authority and leadership in governance, often linked to divine right across cultures. In the context of the letter to Abgar, it evokes the role of Abgar of Edessa, illustrating the intersection of political power and spiritual inquiry during early Christian history, highlighting how royal endorsement could influence religious acceptance and development.
2) Language:
Language serves as a critical medium for communication and cultural exchange. In this context, language denotes the specific dialects, such as Coptic, Greek, and Syriac, through which the correspondence between Abgar and Jesus was articulated. This reflects the early church's efforts to disseminate and contextualize Christian teachings across diverse linguistic landscapes.
3) Power:
Power refers to the capacity to influence or direct actions, beliefs, or states. In the letter, it embodies both the spiritual authority of Jesus and the political power wielded by King Abgar. The promise that no adversarial forces could intrude emphasizes the protective supernatural strength attributed to Jesus's words and the letter itself.
4) Literature:
Literature encompasses written works considered to have artistic or intellectual value. In this context, it highlights the significance of the Letter to Abgar within the broader corpus of apocryphal literature, showcasing how such texts were employed to establish historical legitimacy, convey theological doctrines, and fortify communal identities in early Christian societies.
5) Testimony:
Testimony signifies the act of bearing witness or providing an account of an experience or truth. The text serves as a testament to the relationship between Jesus and Abgar, reinforcing the narrative of Christ's reach beyond geographical and cultural boundaries. It evokes themes of faith and divine authority validated through recorded correspondence.
6) Doubt:
Doubt reflects uncertainty or lack of conviction regarding the validity of a belief or assertion. In the historical scholarship surrounding the letters, doubt is prevalent about their authenticity and origins. Notably, early church figures like Augustine questioned their legitimacy, prompting ongoing debates about early Christian texts and the integrity of their historical claims.
7) White:
White, possibly referencing the co-author Hugh G. Evelyn White of the publication mentioned, pertains to the academic identity connected to the study and preservation of Coptic literature. His contributions underscore collaborative scholarship in the field of early Christian studies, emphasizing the importance of diverse academic efforts in uncovering and interpreting historical texts.
8) Faith:
Faith signifies trust and belief in spiritual truths without requiring empirical evidence. The letter asserts that Abgar is blessed for his faith, highlighting the early Christian belief system where faith is pivotal in establishing a relationship with the divine. This emphasizes the transformative power of belief in the Christian tradition.
9) Kata:
The Greek term 'Kata' means 'according to' or 'down from'. In the context of the letter, it signifies the basis upon which promises are made to Abgar — specifically, 'according to your faith and good will.' This exposes theological premises linking divine favor with personal attributes and actions, a standard theme in biblical texts.
10) End of the world:
The phrase 'End of the world' encompasses eschatological themes in Christian theology, representing a future culmination of time. The promise that the story of Abgar's faith will resonate until the 'end of the world' reflects a high importance placed upon faith's endurance, implying divine promises transcend temporal existence.
11) Eternal:
Eternal signifies a state of timelessness or existence without beginning or end. In the context of the letter, it is associated with the perpetual nature of blessings conferred upon Abgar's city and the unwavering power of Christ's words, reinforcing notions of everlasting faith and divine presence within the Christian worldview.
12) Prayer:
Prayer symbolizes the practice of communicating with the divine, often encompassing petitions for protection and guidance. Within Christian contexts, it represents communal and personal supplication to God, linking the text directly to practices of devotion and spiritual engagement, thereby positioning the letter as a form of sacred dialogue.
13) Memory:
Memory relates to the cognitive ability to retain and recall information. The letter’s emphasis on 'eternal memory' suggests a cultural value placed on remembrance of divine acts and promises, emphasizing the importance of collective historical consciousness and its role in forming identity among early Christians.
14) Stream:
Stream refers to a continuous flow or development over time. In the academic context, it alludes to the complex history of scholarship surrounding the letters to Abgar, indicating periods of heightened interest and subsequent waning focus, which reflects broader trends in the study of early Christian texts and their reception.
15) Egypt:
Egypt serves as a geographical and historical backdrop for many early Christian texts. As a center of early Christian thought and manuscript production, it highlights the cultural interactions among diverse populations. The mention of Egypt also situates the text within a broader context of migration and the diffusion of Christian practices.
16) Shalem (Salem):
Salem, meaning peace, often conjures notions of safety and divine favor. Its inclusion invokes themes of tranquility and security, reflective of the blessings promised to Abgar and his city, reinforcing the notion that adherence to faith can yield tangible benefits in both spiritual and physical realms.
17) Gamin (Gami):
Gamin refers to a specific context or individual, possibly connected to the local or cultural understanding of biblical texts. In the manuscript's context, it might highlight the specialized role of certain figures in preserving and interpreting this correspondence, underscoring the communal efforts in propagating Christian teachings.
18) Fight:
Fight in this context signifies the spiritual and ideological battles early Christians faced, particularly against adversarial forces. The promise of protection against 'adversaries' within the letter indicates a reassurance of divine support amidst persecution, illustrating the broader struggles between nascent Christianity and competing religious ideologies.
19) House:
House symbolizes not just physical shelter but also the familial and communal stability within the Christian faith. The placement of the letter in homes as a protective amulet underscores the integration of faith into daily life, indicating the importance of spiritual artifacts in reinforcing Christian identity in domestic settings.
20) Peace:
Peace embodies the concept of tranquility, safety, and the absence of conflict. Within the letter to Abgar, the concluding wish for peace reflects core Christian values and aspirations, demonstrating the theological belief in peace as a divine blessing resulting from faith and alignment with God’s will.
21) Glory:
Glory signifies honor, praise, and divine radiance. In the text, it conveys the anticipated acknowledgment of God’s power and the transformational potential of faith in Abgar’s city. This highlights the significance of divine acknowledgment within the fabric of the early Christian narrative, serving as a motivation for collective worship.
22) Manu:
Manu typically refers to hand, but in this context, it may relate to a historical or cultural reference. It could signify connections to a lineage or authority, indicating how these familial or ancestral ties play a role in the Christian narrative and the dissemination of faith across generations.
23) Mena:
Mena may denote a distinct historical entity or individual associated with the Coptic Christian heritage. It could symbolize the continuity of tradition and belief within communities throughout history, reinforcing the connection between textual traditions and lived experiences among early Christians.
24) Litt:
Litt can refer to the scholarly contributions that shaped early Christian literature's understanding and dissemination. This term emphasizes the importance of academic efforts in interpreting and preserving historical texts, showcasing the intersection of scholarship and faith within the study of Christian origins.
25) Love:
Love is a foundational theme in Christian theology, symbolizing the profound affection between God and humanity, as well as amongst individuals. The letter’s assertions of love emphasize the transformative power of this emotion in establishing community, guiding moral actions, and nurturing spiritual relationships within early Christian context.
26) City:
City represents the urban setting where early Christian communities flourished, often becoming centers of worship and conversion. The letter’s mention of Edessa highlights the significance of urban places in the expansion of Christianity, where political authority and spiritual life intertwined in shaping communal identity.