Collectanea Christiana Orientalia 22 (2025): 61-103
Hanna Qabalan
Universidad de Córdoba
The Martyrdom of Eustathius
(British Library Or. 5019 and Sin. Ar. 423)
Introduction
Manuscript Overview
The Arabic codex British Library Or. 5019 is a composite manuscript containing a partial
collection of homilies (mayāmir) and a partial collection of hagiographies. More explicitly,
the manuscript comprises three distinct sections: the colophon and index (fols. 1r-4v); a
homiletic collection (fols. 5r-15v); and a series of saints’ lives or hagiographies (fols. 16r-
206v). Thanks to the works of M. von Esbroeck and J.-M. Sauget most of the membra
disjecta of this codex or exactly the two codices that constituted originally are identified. Von
Esbroeck has shown that fols. 16r-206v represents the final portion of the larger
hagiographic compilation found in British Museum Add. 26.117.
1
Thanks to Sauget’s
research, it is now known that the index and the initial homiletic folios (1
r
–15
v
) are part of
manuscript Ambrosianus X. 198 Sup.
2
“The index and this guide to the contents of this blessed book were prepared according to
the Coptic calendar. He explains the blessed book’s contents, homilies, stories, and
narratives, let it be inferred from the Coptic calendar and its system on every explanation. If
one wishes to locate a particular homily, narrative, or story, they can consult this guide to
find its corresponding number and location with ease and precision.
1
Michel van Esbroeck, “Un recueil prémétaphrastique arabe du XI
e
siècle (Brit. Mus. Add. 26.117 et Or.
5019)”, Analecta Bollandiana 85 (1967), p.143.
2
Joseph-Marie Sauget, “L’homéliaire arabe de la Bibliothèque Ambrosienne (X. 198 Sup.) et ses membra
disiecta”, Analecta Bollandiana, 88 (1970), p. 395.
Hanna Qabalan
62
Written by the poor sinner, unworthy to be called Mark, on Friday, the sixteenth of Ṣafar in
the year 568 AH (1172 AD). We ask the Lord to forgive both the reader and the writer of
this guide, who is in need of your prayers. Amen.”
Unfortunately, the manuscript is incomplete, and the index at the beginning (fols. 1
v
–4
v
)
does not entirely correspond to the contents
3
This index was revised later, with changes to
titles and numerals likely made by a second, later hand, possibly that of the scribe Mark,
whose name appears in the colophon (f. 1
r
), dated to the 12th century.
4
The current foliation of the manuscript differs from the original Coptic numbering.
5
It
remains unclear whether the collection of homilies, like the hagiographic collection, is
derived from a Greek or Syriac tradition, as studies have yet to establish this connection.
The manuscript Sin. Ar. 423 is a unicum and selective shorter version of the Antiochian
Menologion, or the collection of Saints lives organized according to the Byzantine liturgical year
from September to August. The original Antiochian Menologion, is preserved in the library
of the Monastery of St. Catherine at Sinai, in two sets of several mss. Volumes (Sin. Ar.
395-409). The older set was copied in Antioch in the 1258-1259 and the newer in Sinai
during the 14
th
century. In the 17
th
century, Deacon Simeon produced his selective copy
Sin. Ar. 423.
6
The colophon at the end of this manuscript (f. 619
r
) reads:
“The completion of the copying of this blessed book was on the twenty-fifth of the month
of May in the year 7134 of the world (1626 AD), by the hands of the most despicable and
humblest of servants, Simon, in the name of Deacon...”
The title of the entire original collection is Maʿīn al-ḥayāt al-Markab al-sāʾir fī mīnāʾ al-najāt (f.
7
r
); “Fountain of life. The Ship toward the port of salvation”, attributed to Yūḥannā ʿAbd
al-Masīḥ (11
th
century). The opening folio (f. 1
r
) bears the mono-lexical title al-dūlāb “The
Wheel”, referring to the cyclical structure of time in the Byzantine liturgical calendar,
running from September to August.
7
Aims of the Study
The remarkable resemblance between the hagiographic account of Eustathius found in
British Library Or. 5019 (12
th
century) and the abbreviated version preserved in Sinai
3
Habib Zayyat, “Min al-ẖizāna al-šarqiyya: šuhadāʾ al-naṣrāniyya fī-l-islām”, Al-Mašriq 4 (1938), p. 462.
4
van Esbroeck, “Un recueil”, pp. 148-149.
5
van Esbroeck, “Un recueil”, p. 143.
6
Habib Ibrahim, “Liste des vies de Saints et de homélies conservées dans les Ms. Sinai Arabe 395-403, 405,
407, 409 et 423”, Chronos 38 Revue d’Histoire de l’Université de Balamand (2018), p. 49.
7
Habib Ibrahim, Yūḥannā ʿAbd al-Masīḥ (11
e
s.) Maʿīn al-ḥayāt al-Markab al-sāʾirfīmīnāʾ al-najāt autrement
connu comme al-Dūlāb. vol. 1(Beirut: Editions du CEDRAC, 2020).
The Martyrdom of Eustathius
63
manuscript Sin. Ar. 423 (17
th
century) forms the foundation of this study. Our primary aim
is to conduct a comparative analysis of both versions
8
in order to trace significant textual
variations and highlight distinct linguistic features that may reflect diachronic developments
or contextual adaptations. In addition, this study seeks to produce a translation that
captures the unique qualities of the 12th-century text with the highest degree of fidelity and
scholarly precision.
Despite the fact that the volume of the longer Menologion that contained the life of
Eustathius is not preserved, we are sure that the selective version has preserved grosso modo
in its original version. The works of the editor of Sin. Ar. 423 has shown that Simeon in
most cases reproduces his selected texts without significant changes. In case of very long
texts, he can omit some paragraphs without changing drastically the remaining text he is
copying.
9
Paleographic Context
Since the British Library Or. 5019 calligraphy exhibits particularly paleographic features, it
is appropriate to describe some of these characteristics.
The copyist of the British Library Or. 5019 uses the script known as quasi-kufic,
10
but
we still can identify some features, that we want to describe.
The writing style observed in codex British Library Or. 5019 is characterized by several
distinctive paleographic features. Words are relatively large and written boldly with a thick
calamus. It’s noteworthy that some words may appear to be a single word due to the last
letter of one word sticking to the first letter of the next. Generally, the words are open and
elongated along the line. The lines are evenly spaced, occasionally slightly inclined
downwards, but predominantly straight. Special attention is given to the cupped letters
placed beneath the line, particularly those with open concave endings found at the
conclusion of certain words. This characteristic is accentuated in British Library Or. 5019,
where the final cupped letters, such as nūn and yāʾ in the last position, may extend
significantly below the following term or even below the entire word. The last cupped
letters include: sīn, šīn, ṣād, ḍād, qāf, lām, mīm, and alif maqṣūra, additionally, there are cupped
letters that extend in the opposite direction, towards the right, such as: jīm, ẖāʾ, ḥāʾ, ʿayn, ġayn
we also find it exaggerated.
At various points, protrusions beneath the line are evident in the connections between
letters, where the scribe opts to descend from the bar with a slanted bend in his calamus
before returning and ascending to complete the subsequent letter.
Some of the distinctive paleographic characteristics in this manuscript include the
manner of writing the initial forms of letters such as bāʾ, tāʾ, nūn, or yāʾ. In several instances,
8
The edition of ms. Sin. Ar. 423 It was published in two volumes by Dr Habib Ibrahim in CEDRAC
Beirut in 2020 and 2021.
9
This was the case for the Homily on the Presentation of the Mother of God to the Temple. See Ibrahim’s
introduction and edition: “YūḥannāʿAbd al-Masīḥ al-Anṭākī - Discours sur la Présentation de la Vierge au
temple” I-II, Al-Mašriq 96/1 (2022), p. 259-290 ; 96.2 (2022), p. 191-220.
10
Sauget, “L’homéliaire”, p. 399.
Hanna Qabalan
64
a subtle slope towards the left is observed, which may appear twisted. However, when this
grapheme is positioned beforeʿayn or ġayn, it adopts a distinct curved shape from the upper
side, almost as if it is folded towards the left. Occasionally, the trace may even connect to
ʿayn or ġayn. As for, the letters of bāʾ or tāʾ in the final position, are written with a horizontal
trace on the line, lacking curvature and without the slight upward hint to close it at the end.
In this manuscript, the graphemes dāl and ḏāl are distinguished by their larger size and
angular shape, consisting of two strokes. The first stroke descends diagonally to the left,
forming an angle with another stroke that also inclines to the left and falls below the line,
resembling the shape of (>). Conversely, when dāl or ḏāl is connected to other letters, this
angle is lost, resulting in a rounded shape. Consequently, the letter remains open and may
extend to the rāʾ. In turn, the letter rāʾ some instances may resemble a wāw with an accented
head, and its curvature may be exaggerated at times.
The graphemes ṣād and ḍād are typically written in a simple, small, slightly flattened
form. Similarly, the letters ṭāʾ and ẓāʾ are identified by a line placed on their left side, with
the head bent towards the right. Occasionally, a small ṭāʾ may be included under the letter
ṭāʾ to facilitate accurate reading.
At the beginning of a word, the graphemes ʿayn and ġayn are characterized by a large and
distinct shape. The upper stroke is often slanted downward and shorter than the lower
stroke. Occasionally, they are observed tilted upwards and raised above the line. Sometimes
we documented a small ʿayn under the letter of ʿayn.
Let’s discuss the grapheme kāf, both at the initial and in the middle of words. It typically
appears small, comprising two parallel strokes connecting from the right side at a rounded
angle. Additionally, a slight oblique stroke descends from the right to settle on the upper
path. In some instances, when kāf is in a medial position, it remains open, meaning the two
parallel strokes are not closed but rather remain open, resembling an upside-down letter Z.
We have also observed cases where kāf appears in the middle or at the end of a word,
resembling the letter lām. It is depicted as either a straight or oblique vertical stroke, with an
inclined horizontal trace above it. Sometimes, only the oblique trace is present, without the
horizontal one above it. Sometimes a small kāf may be written in the heart of the last kāf.
We have observed the grapheme lām at the initial position. Often, it appears as a
horizontal stroke descending downwards. It is slightly ribbed, leaning towards the lower
part, forming a protrusion to the right. Before connecting with the following letter, it
descends slightly to include another curve below the line. In some instances, it may have a
crooked head, prompting the scribe to start it with a folded stroke, giving it a vault-like
shape from above.
In isolated instances, the ligature of lām-alif appears very open at the top, with the stroke
length extending to the right and inclining downwards, while the lower node is situated
below alif. Conversely, in connected instances, the lām-alif ligature appears elongated, often
giving the impression that the inclined alif is a distinct part of the lām, rather than
seamlessly integrated with it.
The Martyrdom of Eustathius
65
Linguistic Features and Variants
This study highlights several linguistic characteristics that underscore the differences
between the two texts, making them impossible to overlook. The most significant
disparities between the two texts are evident in.
11
The vowels:
12
shortening the long diphthong < (B60
r
). Scriptio plena we have
more cases, the marker of future tense sā preceding the present tense verb has been
replaced with sā followed by alif: < (B63
v
).
La truly thus coinciding with lā < (B63
v
). hāʾ marking the ‘a’ when denoting
the final vowel of the first person singular pronominal suffix yāʾ: <
(B62
v
) “my sons”,
<
(B63
v
). Adding prosthetic alif to the short word, < (B61
v
) Scriptio
defective, in the anthroponym we have Ibrahim < Ibrāhim (B61
r
). < (B63
v
). In the
number, < (B62
r
, B63
r
, S137
r
, S138
v
, S143
r
).
The alif maqṣūra was spelled by alif mamdūda: < (B61
r
); < (B61
r
, 63
v
,
S136
r
); < (B61
v
); < (B61
v
); < (B63
r
); < (B63
v
,
S139
r
).
Coalescence of words like: < (B60
r
, S136
v
, S140
r,v
).
13
Combine a preposition
and an interrogative in one word: < (B64
r
, S140
v
).
14
The consonants: notable differences include the glottal stop hamza
15
such as its, hamza
assimilated to the following consonants e.g. < (B61
r
). Omission the hamza between
a consonant and vowel: < (B62
v
). Omission the hamza initial after the yāʾ: <
(B64
r
); < (B64
v
); < (B64
r
).
The verb forms discussed exhibit several morphological irregularities: Verba mediæ
hamzatæ,
16
verb raʾā, in passive (B60
v
); (S136
v
); (B62
r
) < and
< (S135
r
); (B61
v
, B62
r
). Omission the hamza of the verba tertiæ hamzatæ preceded
on vowel e.g. jāʾa, (B60
v
, B62
r
, S135
v
, S137
r
); (63
v
). The fourth verbal form with
prosthetic alif: < (B61
v
, S137
r
); < (B63
r
); verba mediæ infirmæ
17
<
(B61
r
, S136
r
); < (B61
v
); < ; < (B60
r
); <
(B63
r
), reflecting shifts in spoken usage or scribal practice.
The British Library Or. 5019 text incorporates a distinctive Arabized Syriac term, al-
Furqān, likely derived from the Syriac purqānā, meaning “salvation”.
18
This term appears in
the phrase:
11
We referred to: British Library Or. 5019 on “B”; Sin. Ar. 423 on “S”.
12
Joshua Blau, A Grammar of Christian Arabic based mainly on South-Palestinian Texts from the First Millennium,
Fasc. col. «Corpus Scriptorum Christianorum Orientalium» 267; «Subsidia» 27 (Louvain: Secrétariat du
CorpusSCO, 1966), pp. 61-83 §§ 3-10.
13
Blau, GCA, pp. 128-129 §§ 29.1.
14
Blau, GCA, pp. 139-141 §§ 33.1-33.2.
15
Blau, GCA, pp. 83-104 §§ 11-11.6.1.3.
16
Blau, GCA, pp. 173-176 §§ 76-76.5.
17
Blau, GCA, pp. 185-187 §§ 86-86.2.1.
18
Fred M. Donner, “Quranic Furqān” Journal of Semitic Studies, (2007), pp. 299-300
Hanna Qabalan
66
wa-minhā ayḍan (ḥawwāʾ) ẖaraja al-ẓaʿā (to be read al-ẖaṭāʾ), wa-bihā daẖala al-furqān, wa-hiya tafsīr
manzil al-majd, which symbolically refers to Christ as the divine Word who descended bearing
divine glory, the manzil al-majd “abode of glory”. The phrase can be translated as: “through
her (Eve) also came sin. Through her entered the Furqān, which is the dwelling place of
glory”.
The terminology in this passage strongly suggests that the Arabic text may have originated
in a Syriac Christian milieu.
Critical Edition of the British Library Or. 5019 Text
Eustathius’s story is found on nine folios of the manuscript British Library Or. 5019 (60
r
–
65
v
), each containing 19 lines per folio and approximately 12 to 16 words per line. In
contrast, the version in manuscript Sinai Arabic 423
19
spans 18 folios (135
r
–143
v
), with 21
to 22 lines per folio and 9 to 10 words per line.
For the present critical edition, we adopted a commonly accepted editorial methodology
aimed at ensuring clarity and readability, while remaining faithful to the manuscript’s
original features. Diacritical dots were supplied for consonants, as the manuscript lacks full
vocalization. However, we retained the tāʾ marbūṭa with or without dots in accordance with
its original appearance. Similarly, the alif maqṣūra was preserved in its dotted or undotted
form as found in the manuscript.
We also preserved orthographic variations related to the hamza, including its softening
or substitution with alif, wāw, or yāʾ, as well as instances where it is omitted entirely.
Furthermore, we did not regularize grammatical or orthographic deviations from standard
Arabic, in order to maintain the manuscript’s distinct linguistic character, reflective of its
Christian Arabic context.
The edition is organized into a title and 28 numbered sections, reflecting natural
thematic or narrative divisions in the text.
A list of abbreviations used in the critical apparatus follows
B
British Library Or. 5019
S
Sin. Ar. 423
add.
adds
a.l.
above the line
b.
below
dit.
dittography
f.
for
l. mg
in the left margin
ms.
manuscript
omit.
omits
19
We have used the transcription of Eustace’s story from ms. Sinai Arabic 423 as published in Dr. Ḥabīb
Ibrāhīm, Maʿīn al-Ḥayāt, pp. 264-275.
The Martyrdom of Eustathius
67
r. mg.
in the right margin
var. phr.
variant phrasing
+
plus
r
60B
r
S135
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
20
S: var. phr.
21
S: var. phr.
22
S:
23
S:
24
S: +
25
S: omit.
26
S:
27
S:
28
S:
29
S:
30
S:
31
S:
32
S:
33
S:
34
S: omit.
35
S: +
36
S:
37
S: omit.
38
S:
39
S:
40
S:
41
S:
42
S:
43
S:
44
B: Error word, corrected in left margin by
45
B: l. mg.S:
46
S:
Hanna Qabalan
68
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
][
66
67
68
69
70
71
72
73
74
75
47
S: +
48
S:
49
S: omit.
50
S: + +
51
S:
52
S: +
53
S: + +
54
S:
55
S: +
56
S:
57
S:
58
S:
59
S:
60
S:
61
S: omit.
62
S: +
63
S: omit.
64
S: +
65
S: omit.
66
S: omit.
67
S:
68
S: omit.
69
S: +
70
S: omit.
71
S:
72
S: +
73
S:
74
B: f.
75
S: omit. cf. Deuteronomy 24:17; 27:19; 14:29. Hebrews 10:24.
The Martyrdom of Eustathius
69
76
77
78
79
80
81
82
83
84
85
v
60B
86
87
88
89
90
91
92
93
94
95
96
97
98
99
v
S135
100
101
76
S:
77
S: omit.
78
S: omit.
79
S:
80
S: +
81
S: omit.
82
S:
83
B: ms.
84
B:add. l. mg.
85
B: add. l. mg. S: omit.
86
S: +
87
S: omit.
88
S: omit.
89
S: omit.
90
S:
91
S: omit.
92
S:
93
S: omit.
94
S:
95
S:
96
S:
97
S: omit.
98
S: omit.
Hanna Qabalan
70
102
103
104
105
106
107
108
109
110
111
112
113
114
115
116
117
118
119
120
121
122
123
124
125
126
127
128
99
S:
100
S: +
101
S:
102
B:add. r. mg.
103
S:
104
S:
105
S:
106
S: +
107
S:
108
S:
109
S: omit.
110
S:
111
S:
112
S:
113
S:
114
S:
115
S: omit.
116
S: +
117
S: omit.
118
S:
119
S:
120
S: omit.
121
S: omit.
122
S: omit.
123
S: +
124
S:
125
S:
The Martyrdom of Eustathius
71
129
130
131
132
133
134
135
136
137
138
139
140
141
142
143
144
145
146
147
148
149
150
151
152
153
154
126
S: +
127
S:omit.
128
S:
129
S: omit. +
130
S:
131
S:
132
S:
133
S:
134
S: +
135
S: +
136
S: omit.
137
S:
138
S:
139
S:
140
S: omit.
141
S:
142
cf. Acts of the Apostles 9: 1-9
143
S:
144
S:
145
S:
146
S:
147
S: omit.
148
S:
149
S:
150
S: omit.+
151
S:
152
S:
153
S: +
154
S:
Hanna Qabalan
72
155
156
157
158
)
r
61(B
r
S136
159
160
161
162
163
164
165
166
167
168
169
170
171
172
173
174
175
176
177
178
179
180
181
155
B:add. r. mg.
156
S:
157
S:
158
S: +
159
S:
160
S:
161
S: +
162
S: +
163
S: +
164
S:
165
S: +
166
S: omit. +
167
S:
168
S: omit.
169
S: omit.
170
S: +
171
S:
172
S:
173
S:
174
S:
175
S: +
176
S:
177
S: omit.
178
S: omit.
179
S:
180
S: omit.
181
S: +
The Martyrdom of Eustathius
73
182
183
184
185
186
187
188
189
190
191
192
193
194
195
196
197
198
199
200
201
202
203
204
205
206
207
208
182
B: add. l. mg.S:
183
S:
184
S: omit.
185
S:
186
S: omit.
187
S:
188
S:
189
S: omit.
190
S:
191
S:
192
S: cf. Genesis 1; 2.
193
B:add. l. mg.
194
B: f.
195
S:omit:
196
S: +
197
S: +
198
S:
199
S: Genesis 6: 14.
200
S: +
201
S:
202
S: omit. Genesis 18: 1-8. B: f.
203
S: +
204
S: omit.
205
S: omit.
206
B: a.l.
207
S: x2
208
S: omit.
Hanna Qabalan
74
209
210
211
212
213
214
215
216
217
218
219
220
221
222
223
224
225
226
)
v
(S136
227
228
229
v
61B
230
231
232
233
209
S:
210
S:
211
S: omit.
212
S:
213
S: +
214
S:
215
S:
216
S:
217
S: omit.
218
S:
219
S: omit.
220
S:
221
S: +
222
S:
223
S:
224
S: omit.
225
S: +
226
S:
227
S:
228
B: a.l.
229
S: +
230
S: +
231
S:
232
S: omit.
233
S:
The Martyrdom of Eustathius
75
234
235
236
237
238
239
240
241
242
243
244
245
246
247
248
249
250
251
252
253
254
255
256
257
234
S: +
235
S: omit.
236
S:
237
S:
238
B:add.r. mg.
239
S: omit.
240
S:
241
B: add. r. mg. S: omit.
242
S:
243
S: +
244
S:
245
B: add. l. mg. S:
246
S: omit.
247
S:
248
S:
249
S:
250
S:
251
S:
252
S: omit.
253
S:
254
S: omit.
255
S: omit.
256
S:
omit.
257
S: +
Hanna Qabalan
76
258
259
260
261
262
263
264
265
266
267
268
r
S137
269
270
271
272
273
274
275
276
277
278
279
280
281
282
258
S:
259
S:
260
S:
261
S: +
262
S:
263
S:
264
S:
265
S: omit.
266
S:
267
S:
268
S:
269
S:
270
S: omit.
271
S: +
272
S: omit.
273
S:
274
S: omit.
275
S:
276
S: omit.
277
S: +
278
S:
279
S:
280
B: The scribe puts here this sign (+), perhaps he wanted to add some expression in order to complete the
meaning, but we didn’t find any addition related to this meaning in the margins.
281
S: +
282
S: +
The Martyrdom of Eustathius
77
283
284
285
286
287
288
r
62B(
289
290
291
292
293
294
295
296
297
298
299
300
301
302
303
304
305
306
307
308
309
283
S: omit.
284
S:
285
S:
286
S:
287
S:
288
S: +
289
S:
290
S: +
291
S: omit.
292
S:
293
S:
294
S: +
295
S:
296
S: +
297
S: +
298
S:
299
S: omit.
300
S:
301
S:
302
S:
303
S:
304
S:
305
S: +
306
S:
307
S:
308
S:
309
S: +
Hanna Qabalan
78
310
311
312
313
314
315
316
317
v
S137
318
319
320
321
322
323
324
325
326
327
328
329
330
331
332
333
334
335
310
S:
311
S:
312
S: + cf. the Acts of the Apostles 1: 8-9
313
S: omit.
314
S: +
315
B: ms.
316
B:a.l.
317
S: +
318
S:
319
S: +
320
S: +
321
S:
322
S:
323
S:
324
S: +
325
S:
326
S: omit. +
327
S:
328
S: omit.
329
S: +
330
S:
331
S:
332
S: omit.
333
S: +
334
S:
335
S: omit. +
The Martyrdom of Eustathius
79
336
337
338
339
340
341
342
343
344
345
346
347
348
349
350
351
352
353
354
355
356
357
358
v
62B(
359
360
361
362
336
S:
337
S: +
338
S:
339
S:
340
S: +
341
S:
342
S: +
343
S:
344
S:
345
S:
346
S: +
347
S: +
348
S:
349
S:
350
S: +
351
S: +
352
S: +
353
S: omit.
354
S:
355
S: +
356
S:
357
S: +
358
S: omit.
359
S:
360
S:
361
S: +
362
S: +
Hanna Qabalan
80
363
364
365
366
367
368
369
370
371
372
r
S138
373
374
375
376
377
378
379
380
381
382
383
384
385
386
387
388
389
390
391
392
363
S:
364
S:
365
S:
366
S: +
367
S: +
368
S:
369
S: omti. +
370
S:
371
S:
372
S: +
373
S:
374
S:
375
S:
376
S: +
377
S:
378
S: +
379
S:
380
S:
381
S: +
382
S: +
383
S: omit.
384
S: +
385
S:
386
S: +
387
S:
The Martyrdom of Eustathius
81
393
394
395
396
397
398
399
400
401
402
403
404
405
406
407
408
409
410
411
r
63B
v
S138
388
S:
389
S:
390
S:
391
S: +
392
B: f.; S:
393
S:
394
S:
395
S: +
396
S: omit. +
397
S: +
398
S: +
399
S: +
400
S: omit.
401
B: add. r. mg. S: omit.
402
B:a.l.
403
S: omit. +
404
B: add. r. mg.
405
S: omit.
406
S: omit.
407
S:
408
S: +
Hanna Qabalan
82
412
413
414
415
416
417
418
419
420
421
422
423
r
S139
424
409
B:a.l. S: omit.
410
S: omit.
411
S:
412
B:ms.
413
S:
+
414
S:
415
S:
416
S: omit.
417
S: +
418
S:
419
S: +
420
S: +
421
S: omit.
422
S: +
423
S:
cf. Job 1; 2.
424
S:
The Martyrdom of Eustathius
83
425
426
427
428
429
430
431
432
433
434
435
436
437
438
439
440
441
442
443
v
63B(
444
445
446
447
448
449
450
425
S:
426
S: +
427
S: omit.
428
S:
429
S: +
430
S: omit.
431
S:
432
S:
433
S:
434
S:
435
S: +
436
S: +
437
S: +
438
S: +
439
S:
440
S:
441
S:
442
S: omit.
443
S: +
444
S: +
445
S: omit.
446
S: +
447
S:
448
S:
449
S: +
450
S: omit.
Hanna Qabalan
84
451
452
453
454
455
456
][
457
458
v
S139
459
460
461
462
463
.
464
465
466
467
468
469
470
471
451
S: +
452
S:
453
B: add. r. mg. S: omit.
454
S: +
455
S:
456
S: omit.
457
S: omit. +
458
S: +
459
S: omit. +
460
S: +
461
S: +
462
S:
+
463
S: omit. cf. Genesis 12:2.
464
S: +
465
S:
466
S: +
467
S:
468
S: +
469
S:
470
S: +
The Martyrdom of Eustathius
85
472
473
474
475
476
477
478
479
480
481
482
483
484
485
486
487
21.
r
64B
488
r
S140
489
490
491
492
493
494
471
S:
472
S:
473
S:
474
S: +
475
S:
476
S: +
477
S:
478
S: +
479
B: add. r. mg.
480
S: +
481
S: +
482
S: +
483
S:
484
S:
485
S:
486
B: b.
487
S:
+
488
S:
489
S: omit. +
490
S:
491
S:
492
S: +
493
B: a.l. S: omit.
Hanna Qabalan
86
495
496
497
498
499
500
501
502
503
504
505
506
507
22.
508
509
510
511
512
513
514
515
516
517
518
494
S: +
495
S:
+
496
S: omit.
497
S: +
498
S: omit.
499
S: +
500
S: +
501
S:
502
S: +
503
S: +
504
S: omit.
505
S: +
506
S:
507
S: + omit.
508
S: +
509
S: omit.
510
S:
511
B: a.l.
512
S: omit.
513
S: +
514
S: omit.
515
S: +
The Martyrdom of Eustathius
87
.
v
S140
519
520
521
522
523
524
525
526
527
.
v
64B
528
529
530
516
S:
517
S: omit. +
.
518
S: +
519
S:
520
S:
521
S:
522
S:
+
523
S:
524
S: +
525
S:
526
S: +
527
B: dit. S:
528
S: +
529
S: omit.
530
S:
+
Hanna Qabalan
88
25.
531
532
533
534
535
r
1S14
536
537
538
539
540
541
542
543
544
545
546
547
548
549
550
551
531
S: +
532
S:
533
S: omit.
534
S: omit.
535
S:
536
S:
+
omit.
537
S: +
538
S: +
539
S: omit.
540
S:
541
S: +
542
S: +
543
S: +
544
S: +
545
S:
546
S: omit.
547
S: omit.
548
S:
549
S: omit.
550
S: omit.
551
S: +
The Martyrdom of Eustathius
89
552
553
554
555
556
557
558
559
560
561
562
563
564
565
566
567
568
.
v
S141
r
65B(
569
570
571
572
573
574
575
552
S: omit.
553
S: omit.
554
S: +
555
S:
+
556
S: +
557
S: +
558
S: +
559
S:
560
S: +
561
S:
562
S: +
563
S:
564
S:
565
S:
566
S: +
567
S: + omit.
568
S: +
569
S:
570
S:
571
S: +
572
S: omit.
573
S: +
574
S:
575
S:
Hanna Qabalan
90
576
577
578
579
580
r
S142
581
582
583
584
585
v
S142
576
S: +
577
S:
+
578
S:
579
S:+ omit.
580
S: +
S: +
581
B: a.l.
582
S:
583
S: +
584
B:a.l.
585
S: +
S:
+
The Martyrdom of Eustathius
91
586
587
588
.
589
590
591
592
593
r
143S
594
595
596
v
65B(
586
S: +
587
S:
588
S:
+
589
S: +
590
S: +
591
S: + S:
592
S:
593
S: +
594
S: +
595
S: +
596
S: omit.
Hanna Qabalan
92
597
.
v
143S
598
599
600
601
602
Translation of the British Library Or. 5019 Text
The English translation accompanying the critical edition strives to reflect the linguistic
texture and stylistic idiosyncrasies of the original Arabic text. However, given the
complexity and occasional opacity of the source, some passages may appear less idiomatic
in English. In these instances, we have opted for fidelity over fluency, though targeted
revisions for clarity were made with the help of native English reviewers.
Christ is my God and my Hope, and the Lady, His Mother, is my Intercessor
The Martyrdom of Saint Eustathius, His Wife, and His Two Sons.
597
S:
+
598
S: +
599
S: +
600
S: omit.
601
S:
+
602
S: omit.
The Martyrdom of Eustathius
93
1. In the second year of the reign of Marcian, king of Rome, there lived a man named
Placidas, the commander-in-chief of the king’s army. He was of imposing stature, well-
versed in warfare, and seasoned in the hunt, pursuing stags, deer, hares, and other four-
legged wild beasts. His wife was named Estefana, and she bore him two young sons, one
six years old and the other four. Placidas was held in high esteem by all who knew him. He
possessed immense wealth, gold, silver, fine garments, slaves, livestock, and ships, so
numerous they could scarcely be counted. When he sat to dine, two hundred servants
stood at the ready to attend him.
Though he was a pagan who did not know God, he was compassionate and kind-
hearted toward all. He gave generously in alms to the poor, the widows, the orphans, the
strangers, and the wayfarers. He brought joy to the sorrowful, comforted those in hardship,
cared for the distressed, clothed the naked, fed the hungry from his own table, and gave
drink to the thirsty from his own cup. He would set his slaves free upon reaching the age
of forty and provide for them from his own wealth. He aided all who were oppressed or in
need.
2. But our Lord and God, Jesus Christ, in seeing the goodness of his deeds, did not will
that they be lost, nor that he should depart from this world still in error, clinging to
paganism and the worship of idols, and so be counted among the children of perdition. For
our Lord, ever full of care for sinners, seeks to bring them back into obedience to Him and
grant them a share in His kingdom. Thus, He revealed Himself to him, showing him mercy
in a vision, so that His compassion, already at work in this man through his good works
and acts of charity, might not be in vain. Though Placidas was a pagan who did not yet
know God, Christ chose him and drew him toward the sacred and pure waters of baptism,
that he might stand before his Creator with a soul made clean and pure.
3. One day, Placidas ascended a mountain to hunt. He looked out over the place where
wild beasts would often gather, searching to see if any game might be found. But what
occurred was by the working of the Holy Spirit. For just as our Lord Jesus Christ, the Son
of the living God, became incarnate of the pure Virgin Mary, taking on human form while
His divinity remained hidden beneath the veil of flesh, so too did He now reveal Himself
to His servant Eustathius [Placidas] in a wondrous form. He appeared in the likeness of a
stag, whose antlers rose up to the clouds, and between the antlers there shone a radiant
cross of great light.
4. When Placidas saw the stag, he was filled with determination and gave chase. But the
stag eluded him, leaping from place to place. Its appearance was striking, especially the
majesty of its antlers, and this only increased Placidas’ desire to pursue it, eager to show
such a marvel to the nobles and princes. He rode after it through hills and thickets with
such fervor that his companions, unable to keep pace, were left behind. This was the work
of the Holy Spirit, drawing him away from the others so that he might witness the
awesome vision alone. Once his companions had fallen far behind, Placidas saw where the
stag had leapt and fixed his gaze upon it.
Hanna Qabalan
94
5. As Placidas drew near and raised his spear to strike, the stag slipped past him and stood
facing him. Then a voice called out, saying: “O Placidas, why do you pursue me and chase
after me? Know that it is for your sake that I have come. Once, Paul too persecuted me
just as you now do. I was the one who was hunted, yet I made the hunter mine. And now I
have come to claim you, O Placidas. For I have seen your good works, your compassion
for the poor, the orphans, and the widows, and for this, I have loved you.”
6. When Placidas heard these words spoken by the Lord, he was overcome with great fear
and fell from his horse to the ground. After some time had passed, he lifted his head to see
who it was that had spoken to him. And behold, the voice came from between the antlers
of the stag. He saw the antlers laden with fruit, and at their center shone a radiant light: a
cross adorned with precious stones, emeralds, sapphires, and other jewels, glowing with a
magnificent brilliance.
7. Then Placidas said, “Who are you, O speaker? Reveal your form that I may know you.”
And as he gazed upon the cross, he saw the face of a man speaking to him, saying:
“Understand, O Placidas, that I am the Eternal One, together with My Father and the Holy
Spirit. I am He who created the world and all who dwell within it. I created the waters,
established the firmament, and fixed it in place. I formed the sea, restrained its fury, and
made it a footstool beneath the feet of mankind. I set the sun and moon upon their
courses. I created the mighty Red Sea and all it contains, and I caused it to encircle the
entire earth. From the waters I brought forth birds of every kind to soar through the
heavens, and I formed every four-legged beast and creeping thing upon the earth.
I created Adam and his offspring from the four elements of the world, with four natures,
that he might be the first to proclaim My name. From him I fashioned Eve, so that from
her would come the birth of humanity, and through her also came sin. Through her
entered the Furqān, which is the dwelling place of glory. I am the incarnate God, who
commanded Noah to prepare the ark of wood. I am He who commanded Abraham to
offer his son as a sacrifice. I appeared to Abraham, and I ate and drank with him in Mamre.
I am He who has given good things to mankind and shown faithfulness to those who
believe in Me. I am the Creator of all that is seen and unseen. I am the Maker of all living
things”.
8. “Understand, O Placidas, that everything that befalls a person in this world, whether
good or evil, grows and swells like the waves of the sea. What is destined for you will not
pass you by. Though you have risen high in this world through wealth, riches, and
abundance, you shall fall into poverty and hardship, until your very life clings to the dust.
But afterward, you shall rise again and be made complete by the Spirit who now speaks to
you. Then I will reveal to you the good things that await you. So choose for yourself: which
do you prefer, that your poverty come now in this life, or in the life to come? For surely it
must come to you, one way or the other.”
9. Placidas answered with fear and trembling, saying: “I long for You, O Lord, and for the
goodness of Your providence. If all this must come to pass, permit me to go and consult
The Martyrdom of Eustathius
95
my wife, Your handmaid, and come to a decision with her. I beg You, my Lord, remain
here until tomorrow, and I will return to tell You of our choice.”
The Lord Jesus replied: “If you wish to return here tomorrow, then go and be baptized
with water and the Spirit. Clothe yourself in Me through holy baptism. Receive Me from
the altar at the hand of the priest, that is, the Holy Communion, which is My Body and My
Blood. Become a Christian, and receive the blessing from the priest. Then come back here,
and you shall behold My face as you desire”.
10. When He had finished speaking, and Eustathius [Placidas] having heard that, he
descended from the mountain and returned home. That evening, he told his wife all that
had appeared to him, the vision of the Lord and His words. Upon hearing it, his wife cried
out with a loud voice and said, “It is the Crucified One who has appeared to you, my lord,
the One whom the Christians worship!” Then she lifted her voice in fervent prayer, saying:
“Have mercy on me, O Christ, Son of God, and on both of my children”.
She then said to her husband, “Last night I saw this very vision, and now you tell me it has
been revealed to you. The Lord has appeared in such a way because we have not yet been
renewed by the pure waters of baptism. So come, let us go even this very night and receive
this sacrament. Then, tomorrow, you may return and speak with Him.
Know this, my lord: if what must come upon us cannot be avoided, then let us choose to
embrace poverty now, while strength remains within us, rather than later, in old age, when
weakness overtakes us. It is better to pass through the fire and await the dew, than to dwell
in the dew only to await the fire”.
11. So they rose during the night, before sleep overtook them, and took their young
children and went to the church, to the priest and the assembly of Christians. There, they
were baptized in the name of the Father, the Son, and the Holy Spirit. Placidas was named
Eustathius at the baptism, his wife was named “God’s faithfulness”, and their two sons
were named, one Habib and the other “believer in God”. When the priest had baptized
them, he said, “Go, and may God be with you. He will grant you inheritance in His
kingdom. And now that you have received the grace of God, if you come to dwell in the
bliss of paradise, remember the soul of John”.
12. On the following day, Eustathius, whose name signifies “steadfast in good deeds”, rose
early and took with him ninety horsemen, ascending the mountain. When he reached near
the appointed place, he sent his companions down to the lower slopes and proceeded alone
to the very spot he had set out for. There, he encountered again the vision he had
previously seen. Immediately, he fell on his face to the ground and said, “I beseech You, O
Lord, for I now know that You are Jesus Christ, the only-begotten Son of God. I have
come to declare to You the choice we have made: we have chosen to embrace poverty now
rather than in our old age.” Then the Lord revealed to him the radiance of His
countenance and spoke a hymn of blessing, saying, “Blessed are you both, for you have
clothed yourselves with My baptism and received My grace. You have already triumphed
over your enemy, and all that is destined to befall you shall come to pass within these next
three days. Therefore, guard your heart, and do not let a single word of blasphemy arise
within it”.
Hanna Qabalan
96
13. After the Lord spoke these words to Eustathius, He ascended into heaven.
Immediately, before Eustathius could descend from the mountain, seventy of his horses
perished, along with twenty-five oxen, his male and female servants, and his young
attendants. On the following day, a violent storm arose and destroyed all his sheep and
everything he had in the fields. While he and his household were asleep in an upper
chamber, the house trembled, fire descended upon his courtyard and palaces, and they
collapsed entirely. Then, all their enemies hastened against them and plundered everything
they owned, sparing nothing but the clothes upon their bodies. At that time, the king had
gone to the land of Persia, and the nobles rejoiced over Eustathius’ misfortune and offered
him no consolation.
14. Then his wife said to him, “Listen to me, my lord. Let us take up our cross and depart
from this land, for we have become a reproach among those who once knew us.” So, they
carried their two sons by night and set out on a journey toward the land of Egypt. After
traveling for two days, they reached the sea, seeking a vessel to board. There they
encountered a mariner from a race of men whose heads were like that of a dog. They
boarded the ship with him and set sail.
15. Eustathius’s wife was exceedingly beautiful. When they were far out at sea, the dog-
headed mariner looked upon her and desired her. He said to himself, “When they
disembark, I will withhold the woman as payment for the fare, and I will not return her to
her husband. If he disputes with me, I will cast him into the sea.” When the time came for
them to leave the ship, the mariner refused to release the woman, and Eustathius began to
argue with him over the matter. Then the dog-headed man signalled to his companions to
throw Eustathius into the sea. But Eustathius, realizing their intent, took his two sons,
wrapped them in his cloak, and fled, weeping and saying, “Woe to you, my poor children, I
have left your mother in the hands of this barbarous dog-headed foreigner. If he becomes
angry with her, he will surely destroy her.” But it was by the providence of Christ and His
merciful act that a stormy wind arose and broke the ship of those dog-headed barbarians,
and they all perished. The woman was delivered by the help of Christ, clinging to a plank,
and came safely to shore. She arrived at a village and settled there, living in one of its
orchards, tending it and sustaining herself by its fruits.
16. As for Eustathius, while he was traveling, he came upon a great river. Fearing to cross
with both children at once, he said to himself: “I will carry one across first, then return for
the other.” He left one of the boys on the near bank and took the other across. But as he
was returning midway through the river, a lion came and snatched away the child he had
left behind. Distraught, Eustathius hastened toward the other, only for a wolf to seize him
as well. Their father was overcome with sorrow and confusion, he tore at his hair and wept
bitterly, and in despair, he contemplated casting himself into the water. But he remembered
the words of the Lord who had told him not to blaspheme, lest he lose his reward. By
Christ’s mercy, he emerged from the river with his life preserved.
The lion, by God’s providence, had taken the boy unharmed and carried him across the
river. Some shepherds who were nearby saw the lion, shouted at it, and rescued the child
safely, by the grace of God. Likewise, the wolf that had carried off the other boy was
The Martyrdom of Eustathius
97
encountered by some farmers in the same area. They shouted and, with the help of their
dogs, recovered the boy unharmed. Through divine guidance, both the shepherds and the
farmers were from the same village.
17. Eustathius went on weeping and lamenting. He sat down, deep in thought, gazing up at
the sky, but all seemed dark before his eyes. He looked around, searching for any sign of
his wife and children. Then he cried out: “Woe to me! Woe to me! My tree has withered.
Alas, the beautiful crown that once adorned my head has vanished. My fruit has become
prey for wild beasts, my garden is destroyed, its leaves scattered.
Woe to you, O Eustathius, stranger that you are, once a noble knight, now brought to
shame. Woe is me, once held in honor among warriors, now scorned and forgotten. I who
led horsemen into battle, now wander alone in a foreign land, unknown to any. I was once
among four, then became three, and now, I am but one, alone.
But You, O Lord, Lord, my Lord Jesus Christ, do not let me perish too quickly, nor allow
grief to consume my body, so that my soul, so full of sorrow and sin, may come to You
purified. I remember the righteous Job, how he endured and found consolation. Yet even
Job did not suffer as I have, for he knew where the fruit of his womb was laid, and though
he lost them, his wife remained with him to comfort him.
But I, poor soul, have been overwhelmed on every side. I am like a dying spark at the wick
of a lamp, and sorrow surrounds me like a violent storm. Yet You, O Lord of Hosts, do
not distance Yourself from my help. I have spoken much, for I have seen much affliction.
All that I once had is no more. But it is the Giver who has taken, that I might not utter
what is unworthy, nor stray from Your fold. Rather, let me pass through these trials and
remain with You”.
18. After Eustathius spoke these words, he arrived at a village called Basta. He inquired
among its people, and they hired him to watch over their lands. He served as their guard
faithfully for fifteen years. As for his sons, they were raised in another village, without
knowledge of each other or any awareness that they were brothers.
It was after this period that the Barbarians rose up and launched a fierce attack against the
Romans, inflicting heavy losses. Then King Marcian remembered Eustathius, for he had
once been their military commander and chief among those who had fought the
Barbarians. The king sought him, but could not find him.
When it became clear to him that Eustathius, the head of his generals and the commander
of his cavalry, had disappeared without royal leave, he summoned his knights. He sent
them out two by two to every region, every city, and every district, saying: “Whoever finds
and brings me Eustathius first, I shall reward with fifteen measures of gold”.
19. Two of the envoys, formerly under Eustathius’s command and authority, arrived at the
village where he was residing. One was named Antiochus and the other Akakius. When
Eustathius saw them approaching from afar, he recognized them by their appearance and
manner. The sight of them stirred memories of his former life of knighthood and wealth,
and his heart was filled with sorrow.
Then he lifted his eyes and prayed, saying: “O my Lord Jesus Christ, God of my fathers,
grant me to behold once more my wife and my little children, those who became prey to
Hanna Qabalan
98
beasts because of my poor judgment. Grant me, O Lord, your mercy, so that I may forget
my grief and not remember it until I have seen the offspring that came forth from my
loins.”
And a voice came to him, saying: “Be comforted, O Eustathius, for you shall behold your
wife and both of your sons in this life. And in the resurrection, many will look upon you,
and your name shall be glorified through generations”.
20. Eustathius was standing on a rock, watching the two knights as they approached and
drew near to him. When they reached him, they greeted him, saying, “Peace be upon you.”
He replied, “And upon you both be peace.” They then asked him, “Do you know a
stranger in this area by the name of Placidas, who has a wife and two sons? If you know
him, tell us, and we will honor you for the service”.
Eustathius was inwardly moved by this and could not immediately respond. After a
moment, he said to them: “I do not know of whom you speak around here. But come, stay
at my home for now. I too am a stranger in this place. You may rest and drink a little wine,
for the fierce heat has surely wearied you”.
He brought them into his lodging, then went to the owner of the house and said: “Friends
of mine have arrived who are occupied with important matters. I wish to prepare a fine
meal and good drink for them, whatever provision God has granted. If you are willing to
furnish this for me and deduct it from my wages, do so. These are honorable and noble
men, and they are worthy of generous hospitality”.
21. Then the master of the house rose and prepared food and drink for the guests as was
fitting. He himself brought the food, while Eustathius mixed wine with water and served
them. Each time, he would step outside and weep, then wash himself before returning to
continue his service.
Now, Eustathius bore on his neck a mark, a wound from a spear that had struck him in
battle. As he was serving the guests, one of them, Antiochus, noticed the mark and
recognized him. He leapt to his feet, embraced him, wept, and kissed him. His companion,
Akakius, also recognized the mark and did likewise, he too leapt forward, embraced him,
kissed him, and wept.
When the householder saw how they acted toward Eustathius, he too was moved to tears
and mourned for him as they did. The news spread quickly, and soon all the villagers
gathered to witness the astonishing scene.
22. Then they ceased their weeping and questioned him, saying, “What became of your
wife and your two sons?” But he replied, “I do not know what you speak of, nor am I
Placidas. Do not grieve me further, brothers, or wear me out.” Yet they said to him, “You
are indeed our lord and master.”
Thereafter, they returned to the villagers and informed them of their mission and of
Eustathius’s former rank and knighthood. The people of the village began to weep, saying,
“O Lord, how did this man become a mere laborer among us, and we knew nothing of
him?” They came and bowed down before him in reverence.
Then the knights made known to him the king’s summons and the reason they had been
sent in search of him. In turn, he told them that his wife and sons had perished. So they
The Martyrdom of Eustathius
99
took him with them, and the villagers followed, walking with him to see him off, weeping
and lamenting for him.
23. When he came before the king and the king looked upon him, he said: “What has kept
you from us, O Placidas? And where have you been during all this time and these many
years?” Eustathius began to recount his story from beginning to end, and all the nobles
were attentive to his words. He told them about his wife and how he had left her by the
sea, about his sons and how the wild beasts had snatched them away, and of the many
sorrows that had befallen him. At this, they all grieved with great sorrow.
Then the king entreated him to return to his former position of knighthood as before.
Eustathius accepted his request. So the king commanded him to gather his forces and
march to war against the Barbarians. Eustathius asked that a thousand men be assigned to
him in addition to those who were already with him. Thus, they conscripted for him two
men from every village across all regions.
24. The lot fell upon the village where his two sons were, and the people of that village
said: “We will send these two young men.” So they delivered them into the conscription of
Eustathius, the saintly commander. The youths were exceedingly handsome and well-
formed in stature and face. The soldiers brought them to Eustathius, and when he looked
upon them, he was struck by their appearance and was pleased with them. He selected
them from among the thousand men and appointed them over his treasuries. They became
close to him, at his table and in his household, and he loved them greatly, for God had
planted affection for them in his heart.
25. After that, Eustathius assembled his army, bid farewell to the king and the nobles, and
set out toward the Barbarians. He arrived in their lands and slew a countless number of
them, advancing deep into their territory, into the inner palaces, where his faithful wife was,
all by the will of God.
Meanwhile, his sons were walking through the orchards where their mother happened to
be. They sat beneath a tree and began speaking of their childhood. Their mother,
overwhelmed by longing and recalling her past sorrows, sat nearby weeping and listening to
their conversation.
The elder said to his brother: “The only thing I truly remember, my brother, is that our
father was a knight and commander over generals, and our mother was a beautiful woman.
I had a younger brother, fair and handsome. Our father carried us wrapped in a cloak and
took us to the sea. Our mother walked behind us. We boarded a ship, but when we left the
sea, our mother was no longer with us. Our father carried us away, weeping and mourning
his wife, for we did not know what had happened to her. He brought us to a rushing river.
He passed my brother across and left me on the other side. But as he returned through the
water, a lion seized me. I have never known since what became of my father, my brother,
or my mother. As for me, some shepherds rescued me from the lion’s mouth and raised
me in the village you know.”
At that, his brother leapt up, embraced him, kissed him, and wept. He said: “You are my
brother by the power of Christ, for those who raised me told me that they saved me from a
wolf.”
Hanna Qabalan
100
When their mother heard their words, her heart and very womb were stirred. Seeing them
weeping and embracing, she knew they were her sons. And she wept bitterly until nightfall.
26. The next morning, she entrusted herself to Christ our Lord, and came to the saintly
commander Eustathius. She said to him: “My lord, I beg you, take me with you to the land
of the Romans, for I am a Roman woman from among its people.”
When she said this, she began to recognize from his features that he was her husband. She
added: “I entreat you, my lord, do not leave your handmaid behind, but tell me your story
from beginning to end, perhaps you are the one who brought ruin upon me. I adjure you
by the name of Christ: tell me the truth.”
When Eustathius heard the name of Christ spoken in the land of the Barbarians, he was
stirred and said to himself: She must have learned the name of Christ in the land of the
Romans. He began to recount to her his entire story, and with every detail he mentioned,
she responded with one that matched.
Then he asked her about the sailor, and how she had escaped him. She told him how Christ
had shown mercy to her: how the sailors drowned, and she alone was saved upon a
wooden plank, and how she had come to live in the orchard. Then she asked him about
her sons, and he told her how they were taken from him by wild beasts.
She replied: “Christ our Lord does not forsake us. It is He who has gathered us from the
ends of the earth, according to His will. And I tell you, the two young men who are in
charge of your treasury, they are our sons. I heard them yesterday in the orchard speaking
of their story, and how the wild beasts had taken them.”
Eustathius then called for the two young men and questioned them about how they had
come to be where they were. And lo, they were indeed his sons. He gave thanks to the
Lord Christ and performed a great act of thanksgiving in joy, for his reunion with his wife
and children. His companions marveled at the matter, and rejoiced with him exceedingly.
27. Then Eustathius returned to his homeland filled with joy and gladness. But when he
entered the city of Rome, he found that the king had died, and another ruler, one who did
not know him, had ascended the throne. This new king was a pagan, ignorant of God.
When the king heard that Eustathius had arrived and learned that he was a Christian and a
believer in Christ, he summoned him and said: “Worship my gods, and you will gain from
me rank and honor.”
But Eustathius replied, “I believe in Christ, and I renounce the worship of idols.”
So the impious king ordered his soldiers to heat a bronze bull, an instrument of torture
used against those who believed in Christ, and commanded that Eustathius, his wife, and
his children be cast into it.
Then Eustathius prayed with his wife and sons, saying:
“We thank You, O our Lord Christ, that You have granted us to receive the crown of
martyrdom for the sake of Your great name.
O our Lord Jesus Christ, hear the prayer of Your servants. Show mercy to those who
honor Your holy name daily.
Forgive our sins and make us worthy of Your heavenly kingdom.
O Lord of hosts, sovereign over all things,
To You belong thanks and praise forever and ever, unto the ages of ages. Amen”.
The Martyrdom of Eustathius
101
28. When they had finished their prayers, they were cast into the burning bronze bull.
There, the holy ones surrendered their spirits to God. But by divine intervention, the fire
did not harm their bodies.
The faithful among the Christians took their remains, buried them with honor, and
established a feast in the name of our Lord Christ, in veneration of the martyrdom of the
saints.
The martyrdom of the saints, Eustathius, his wife, and his sons, was completed on the
twentieth day of the month of September.
Glory be to God the Father, and to the Son, and to the Holy Spirit, forever and ever.
Amen.
Conclusion
The comparison between Eustathius martyrdom in British Library Or. 5019 and Sinai.
Arabic 423 reveals that the latter constitutes a faithful, albeit significantly abbreviated,
recension of the former. Sin. Ar. 423 consistently omits or compresses narrative
expansions, especially emotional monologues, rhetorical embellishments, and descriptive
passages. Nevertheless, it preserves the theological integrity and structural arc of the
martyrdom narrative. For instance, the extended lament of Eustathius in British Library
Or. 5019 (B63
r
), where he describes himself as miṯla al-šarāra ʿinda al-sirāj (B63
r
), “I am like a
dying spark at the wick of a lamp” and grieves the loss of his family in richly poetic and
biblical language, is drastically shortened in Sin. Ar. 423, with metaphors and personal
invocations either omitted or simplified.
Interestingly, Sin. Ar. 423 does provide fuller treatment in a few sections, notably the
recognition scene between Eustathius and his wife, the dialogue with the king before their
martyrdom, and the description of their execution. These expansions may reflect local
liturgical interests or editorial decisions to emphasize moral or theological closure. Despite
its brevity overall, Sin. Ar. 423 remains closely aligned with Or. 5019 in structure and
content, indicating that both derive from a common narrative tradition.
Furthermore, both texts maintain close alignment in phrasing, narrative sequence, and
theological motifs, strongly suggesting a shared Vorlage. Key episodes appear in both with
substantial verbal overlap: the epiphany of Christ in the form of a stag bearing a radiant
cross between its horns marsūman bi-nūr ‘aẓīm (B60
v
/S135
v
), “there shone a radiant cross of
great light”, Christ’s baptismal instructions (B61
v
/S136
v
), and the climactic recognition of
the two sons through shared memories (B64
v
/S142
v
).
These differences are best understood not as deviations or innovations, but as editorial
adaptations likely intended for mnemonic, liturgical, or pedagogical use. Linguistically, Sin.
Ar. 423 reflects a later stage in Arabic Christian textual transmission, characterized by
orthographic regularization, morphological simplification, and stylistic streamlining.
Examples include the substitution of (S136
v
) for the older (B60
r
) (shortening of
diphthong), the spelling of (B61
v
) instead of the classical (S136
v
), and the
normalized rendering of proper names such as , (B61
r,v
) for , , (S136
r
;
137
r
) reflecting both vowel stabilization and scribal convention.
Hanna Qabalan
102
Although no direct corrections from Greek or Syriac sources can be demonstrated in
this case, the broader narrative framework and Christological imagery suggest indirect
influence from earlier hagiographic traditions in those languages. Both texts thus represent
distinct yet related witnesses to the same narrative tradition, and their collation offers
valuable insight into the diachronic evolution, linguistic adaptation, and editorial strategies
within the corpus of Christian Arabic hagiography.
The Martyrdom of Eustathius
103
Abstract: This study presents an edition of
the martyrdom of Saint Eustathius, as
preserved in manuscript British Library Or.
5019 (12
th
century). Noting the striking
resemblance between this hagiographic
narrative and that found in manuscript Sinai
Arabic 423 (17
th
century conducted a
comparative textual analysis aiming to
identify significant variants and
contextualize them linguistically and to
highlight the distinct linguistic features of
this version. In addition, we offer a
translation that strives to faithfully convey
the stylistic nuances particularly those that
reflect the original source text underlying
this hagiographic tradition.
Resumen: El presente estudio ofrece una
edición del relato del martirio de San
Eustaquio tal como aparece en el
manuscrito British Library Or. 5019, del
siglo XII. Debido a su notable similitud con
el relato contenido en el manuscrito Sinaí
Árabe 423 del siglo XVII, se ha realizado
una comparación entre ambos textos con el
fin de identificar las principales variantes de
lectura y analizar los rasgos lingüísticos
distintivos de esta versión antigua.
Asimismo, hemos llevado a cabo una
traducción al inglés fiel y rigurosa,
procurando reproducir las sutilezas
estilísticas, en especial aquellas que remiten
al texto original que dio origen a esta
tradición hagiográfica.
Keywords: British Library Or. 5019; Sinai
Arabic 423; Menologion; Saint Eustathius.
Palabras clave: British Library Or. 5019;
Sinai ar. 423; Menologio; San Eustaquio.
