![]() ![]() I approach each of these sets with a particular interest in how the texts’ forms-both the textual variants contained within them and the physical objects upon which they are inscribed-may reflect practices of engagement with the letters, drawing attention to the ways in which ancient readers, scribes, and ritual specialists grappled with questions about these texts’ source, attribution, stability, and reliability. This article analyzes two sets of late antique witnesses to the Abgar-Jesus correspondence: the discussion of the letters in the literary record of the 4th–6th centuries and the Coptic version of the correspondence, as preserved in amulets and ritual formularies. Furthermore, by drawing parallels between themselves and the legendary King Abgar, ruler of the first Christian state, the Frankish counts of Edessa could claim that the county was a unique and independent lordship created before the other Crusader states. This was forging the common identity of the Franks and their Oriental Christian subjects, mainly the Armenians and the Syrians, as a “chosen people”. The protection was ensuring, in their vision, through the pact established between the citizens of Edessa and God. The Christians who lived in the County of Edessa believed that its capital was under divine protection. Already at the beginning of the twelfth century the Edessan Franks adapted and actualized the legend. ![]() It seems that the first crusaders arrived to Edessa were familiar with Abgar legend. ![]() On the eve of the First Crusade, the Abgar legend was widely known in Western Europe despite the fact that it was considered apocryphal and, therefore, condemned by the Roman Catholic Church. Jesus’ promise to King Abgar to protect Edessa against enemies had become the main motif of the legend, as reflected in the use of Abgar’s and Jesus’ letters as apotropaic amulets. Having grown up in the third century, the legend widely spread throughout the Near East. Its core episodes are the letter exchange between King Abgar of Edessa and Jesus Christ, the healing of Abgar and the conversion of the city of Edessa to Christianity. The Abgar legend is included in the corpus of the New Testament apocryphal legends. Gurinov, “The blessed city”: Edessa and the Abgar legend in the age of the Crusades, in Opere et Veritate: Sammelband von wissenschaftlichen Werken, gewidmet dem 10-jährigen Jubiläum der Zusammenarbeit zwischen den Historikern von weißrussischen Universitäten und der Universität Tübingen, ed. 160 Tomasz Polański Keywords: Abgar Letter. It focuses mainly on Eusebius of Caesarea’s Greek Abgar/Jesus correspondence, a relevant passage from the Syriac Doctrina Addai, and a couple of Coptic texts with the Leyden Papyrus Anastasy 9 and Papyrus Régnier 3151 from Vienna, and refer them to the Greek inscriptions from Ephesus, Pontus (Gurdju, Hadji Keui), Edessa, and Philippi (4-6th centuries). Abstract: The paper discusses certain grammatical structures of a number of the selected Coptic, Syriac and Greek texts and assesses them as translations and versions. Se centra principalmente en la correspondencia Abgar/Jesús de Eusebio de Cesárea en griego, un pasage relevante de la Doctrina Addai siriaca, y un par de textos coptos con el Papyrus Anastasy 9 de Leiden y el Papyrus Régnier 3151 de Viena, y referencia a ellos de las inscripciones griegas de Éfeso, Pontos (Gurdju, Hadji Keui), Édesa, y Filipos (siglos IV-VI). Resumen: En este artículo se analizan algunas estructuras gramaticales de una selección de textos coptos, siriacos y griegos y se los evalúa como traducciones y versiones.
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