"Ode to Joy"
Shawqi
Talia
Beth Mardutho: The Syriac Institute
George A. Kiraz
James E. Walters
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Beth Mardutho: The Syriac Institute
2005
Vol. 8, No. 1
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copyright.
https://hugoye.bethmardutho.org/article/hv8n1talia
Shawqi Talia
"Ode to Joy"
https://hugoye.bethmardutho.org/pdf/vol8/HV8N1Talia.pdf
Hugoye: Journal of Syriac Studies
Beth Mardutho: The Syriac Institute,
vol 8
issue 1
Hugoye: Journal of Syriac Studies is an electronic journal dedicated to the study
of the Syriac tradition, published semi-annually (in January and July) by Beth
Mardutho: The Syriac Institute. Published since 1998, Hugoye seeks to offer the
best scholarship available in the field of Syriac studies.
Syriac Studies
Sidney Griffith
Neo-Aramaic dialect
File created by XSLT transformation of original HTML encoded article.
Celebrating a joyous occasion with a poem
is an ancient and honored tradition among the ancient Semites.
This felicitous ode is composed by this writer in honor of Fr.
Sidney Griffith, Professor of Semitics at the Catholic
University of America on the occasion of his festschrift
presentation. The language of this
“soġīthā” is the Neo-Aramaic dialect of
the plains of Mosul (ancient Nineva), northern Iraq. More
especially, it is the dialect of the town of Tel-Kape, 18 miles
north of the city. Various Neo-Aramaic dialects are still
spoken in Iraq, Iran, Syria and Turkey. Their tomorrow is
uncertain. Historical and political changes have compromised
the future of these small Christian communities whose mother
tongue is Neo-Aramaic.
[1] The
genesis of this “soġīthā
The word soġīthā is used here not in the classical
Syriac mode but only in its aesthetic acclamation and
versification. Since this word is a Syriac appellation for an
occasional poem that extols and praises a person or an event
– Saint Ephraim being the exemplar of this style –
we have elected to give it this rubric. Given the spirit of
this occasion the poem is presented hereby as a
“soġīthā”
” was the presentation of a
festschrift
The venue for this presentation was a reception
given by Beth Mardutho: the Syriac Institute, at the closing of
the Fourth North American Syriac Symposium, held at Princeton
Theological Seminary, July 9-12, 2003. This was, indeed, a most
propitious and auspicious occasion to make this presentation.
This writer is grateful to Dr. George Kiraz, President of Beth
Marduth: the Syriac Institute, for graciously accepting this
felicitous poem for publication in Hugoye.
to Fr. Sidney Griffith, Professor of Semitic
languages at the Catholic University of America. Dr. Monica
Blanchard, of the Institute of Christian Oriental Research at
the university, kindly invited this writer to preface the
presentation with an introduction
This writer extends his deep appreciation to Dr.
Monica Blanchard for her gracious invitation to make the
introductory remarks before the presentation of the festschrift
to Professor Griffith and for including it in the festschrift
publication.
. It was, indeed an honor and
a privilege to do so. Professor Griffith has been a colleague
and a friend for more than three decades.
[2] Scholars
and laymen of Syriac studies and Christian Arabic literature
are well apprised of Professor Griffith’s contribution in
these two fields. His erudition in the field of early Christian
studies, especially of the Syrian Church, has deepened our
understanding and appreciation of its ecclesiastical and
literary heritage, as well as bringing to light opaque
theological and doctrinal developments of the Christian Orient.
His research in the field of Christian-Moslem dialogue in the
formative years of Islam has expanded our understanding of the
nature of this intellectual interlocution that took place
between these two religions.
[3] But his
examination of these two disciplines is appreciated not only
for its intellectual rigor and perspicacity but also for
bringing hope and heartening to those who belong to the Syrian
Church. We, whose mother tongue is Neo-Aramaic and whose
liturgical language is still sung in that mellifluous,
classical Syriac
Churches using the classical Syriac in their
liturgy are: the Assyrian Church of the East, Chaldean,
Maronite, Syro-Malabar, Syro-Malankar, Syrian Catholic and
Syrian Orthodox.
, irrespective of church affiliation, see in his
chrestomathy a consolation and a catharsis. The future of this
church in its native land is, sad to say, very dim, perhaps in
its twilight. In consequence of his enlarging the horizon of
Syriac studies, the Syrian Church, in all of its denominations,
is now engaged in an ecumenical dialogue with the Western
churches, and in an inter-denominational one. This new dialogue
has brought a prospect of an ecclesiastical harmony and the
promise of a theological concord within the Syrian Church. His
love for this Oriental Church, seen through his copious
writings, has brought hope that this ancient church, which has
produced so many luminaries from Saint Ephraim to Aphrahat, the
Persian Sage, will be sustained and survive in its motherland.
Scholars of Syriac and Christian Arabic, among them Professor
Griffith, are a perpetual fount of assurance. This church,
whose language was spoken by our Lord, is endeavoring not to
disappear in its homeland.
[4] On such
an occasion the expected thing is to proffer salutary words in
praise of the honoree. So when Dr. Blanchard invited this
writer to preface the presentation the first instinct was to
make a felicitous sentiment to the gathering at this
reception
See above, footnote no. 2.
. However, after some rumination on the nature of
the remarks, and it was obvious what they should be, thoughts
turned to the ancient Semites, by asking, “What would
they do?” Historically, on such an occasion the subject
of the celebration would be feted with a poem, a
soġīthā or a
tešbohtā, if you please. This tradition has
been an honored one among the ancient Semites and is still
practiced by their modern descendents. It was in this spirit
that this writer elected to compose a poem celebrating the
presentation of a festschrift to Professor Griffith. It is
presented here as a token of deep respect and affection
Owing to the restriction of time at this reception
this writer read a much shorter version of this poesy. The full
text is presented here, together with an introduction and a
bibliography.
. But it is
not only this writer who is presenting this poem on this
special occasion. For it is also the Syrian Church, with its
multi-denominational communicants, its churches, monuments,
monasteries and convents, who are partaking in this festive
presentation. They all sing, “Thank you for being a
Ruhā Bassimtā 'u Bēt
Yulpānā.”
[5] The poem
is written in the Neo-Aramaic dialects of the villages and
hamlets of the plains of Mosul (ancient Nineva), of northern
Iraq. Specifically, it is the dialect of the town of
Tel-Kape
The Iraqi census of 1961 showed a population of
7307, all of them belonging to the Chaldean Catholic rite.
Today, due to economic reasons, internal conflicts and three
international wars, the number is around 3000, one fifth of
them Moslems.
, situated eighteen miles north of Mosul. The
vernacular of this area, called Surath (i.e. Syriac), is one of
a large sub-group of dialects historically referred to as
Neo-Aramaic. For the student of Semitic philology these
dialects are of paramount importance, for each dialect exhibits
its own peculiarities, linguistic, historical and
socio-cultural. And while some research has been done in these
dialects, very little study has been done on their relationship
to Aramaic and classical Syriac. Furthermore, political and
religious reasons have hindered any serious field research in
the different dialects. Most of the research has centered on a
descriptive grammar
Due to the difficulty of doing linguistic field
work in the villages of these dialects, most of the research
for the descriptive grammar is done through the use of an
“informant,” usually far away from the geographical
area. Clearly, the further away from these towns the less
chance of the accurate linguistic information reaching the
researcher.
of a particular geographical area or a
village. A serious philological study of these dialects is
still the hope of students of Syriac.
[6] In the
last fifty years these dialects have been the recipients of
many foreign words, thus greatly diluting the historical
integrity of the Neo-Aramaic. Furthermore, immigration has
emptied many of the villages that speak Neo-Aramaic of their
inhabitants. Hence there is an urgent need to study these
dialects. Their survival, like the presence of Christianity in
its land of birth, is at stake.
[7] The
number of those speaking the different dialects of Neo-Aramaic
has been declining since the first decade of the twentieth
century. Two major events have had a profound effect on these
dialects and those who speak them. The first one was the
genocide against the Christians of the Ottoman Empire,
specifically the Armenians and Syrian Christians. While the
former suffered the most, the latter
The Neo-Aramaic speaking communities that
experienced the many massacres between 1910-25 were situated in
Tūr cAbdīn
and Mardin (Turkey), and Iraqi Kurdistan and Mosul (Iraq). They
included Assyrians, Chaldeans, Syrian Catholics and Syrian
Orthodox.
suffered enough casualties
that it caused the second catastrophic event. This was the
emigration from areas where the many massacres took place,
resulting in a depopulation of most villages of their Christian
communities. Most of the immigrants were dispersed throughout
the Arab world, with a large number emigrating to the West,
especially the USA. The political and religious unrest of the
last fifty years has accelerated this migration. Among
immigrants whose native language is Neo-Aramaic, there is a
tendency to marginalize it since the language of their adopted
country is the medium of communication. For the first
generation of these immigrants, Neo-Aramaic has become an
anachronism. Its only relevance to them is the fact that it is
related to classical Syriac, the liturgical language of their
respective churches.
[8] Today,
Neo-Aramaic (i.e. vernacular Syriac) is spoken in the following
geographical areas:
West Neo-Aramaic, spoken in the city of
Maclūla (Christians),
Jubbacdīn and Bakh'a
(Moslems), three villages situated 35 miles north-east of
Damascus, Syria.
Tūrōyō: Spoken in Tūr
cAbdīn and the area
near Mardin, situated in north-east Turkey.
East Neo-Aramaic, often called Assyrian
(Āturāyā) or Chaldean, spoken in the Christian
villages of Kurdistan, Lake Urmia in Iran and the plains of
Mosul, in northern Iraq.
Historically, a geographic area bounded by
northern Mesopotamia (modern Iraq), north-east Turkey and
north-west Iran.
, Lake Urmia in Iran and the
plains of Mosul, in northern Iraq.
Immigrants who now reside in the west, especially the
USA, and a small minority of their first generation.
Jewish communities of northern Iraq, most of whom
migrated to Israel after its establishment in 1948.
[9]
Historically Neo-Aramaic has been an oral vernacular. It has
not been formally taught in schools, and has produced a limited
religious and secular literature. There have been some printed
liturgical compositions, with distribution limited to priests
and deacons. Some occasional pieces are published in religious
publications, such as festal poems, eulogies or specific
communal commemorations. Early in this century there were few
attempts to publish newspapers but they did not come to
fruition. The one Neo-Aramaic speaking community that has
produced a substantial literature is the Chaldean town of
Alkosh
cf. Khan, Geoffrey. The Neo-Aramaic of
Qaraqōš. Leiden: Brill (2002), p. 8.
, 35 miles north of Mosul, and those of Lake
Urmia, in Iran. The latter was far more successful in producing
a fairly extensive and varied literature, including newspapers
and books
Yaur, L. “A Poem in the Neo-Aramaic
Dialect of Urmia.” Journal of Near East Studies.
16 (1957), p. 73.
. Given the occasional theme of this paper no
attempt is made to discuss the descriptive grammar of this
Neo-Aramaic vernacular, neither have we chosen to discuss the
historical relationship to classical Syriac. Hopefully, such a
work will be presented at a different venue. The poem is
presented herewith in the Syriac script, following as much as
possible a phonetic transcription. However, where a word has
gone through only a minor consonantal shift, such as
“ara” (earth) for classical
“arca” we
have given the classical and not the vernacular. Nevertheless
in the transliteration we have been faithful to the phonetics
of the vernacular in order to give the reader a full
appreciation for the orthographic and syntactical shift from
classical Syriac to this dialect of Neo-Aramaic. The English
translation mirrors the style and spirit of the Neo-Aramaic of
the poem. It is the Neo-Aramaic (i.e. vernacular Syriac) which
this writer learned at home and from the literati in this
dialect, in Iraq and the United States.
[10]
[11]
[12]
Peace be upon you. In the name of the Father and the Son
and the Holy Spirit: Trinity, the life-giving
May the partakers gathered at this banquet be full of
heavenly blessing.
Mesopotamia is my home, also Assyria, Chaldea, Nineva,
Tūr cAbdīn and Edessa, all much
becoming
Hearken to me, tonight we sing to a humble man a song and a
poem most discriminating.
Tranquility and serenity be with all of you, this
gathering of teaching and schooling
Your devotion to the language of the faithful of the Syrian
Church is a comely ornamenting.
Four days on days we heard discourses in the tongue of
Edessa, ecclesiastical sayings and many a teaching
A harmony for the soul they were, exhortations, eloquences
and responses, all illuminating.
You are a luminary unto us, from you we have received
percipience most edifying
Readings from the Epistles, with recitation and rumination,
all an exposition, on the way of life revealing.
To you assembled here I, son of ancient Assyria, say this
heart of mine is grieving
Church of Mār Addāi and Māri is abandoned, she
is in pain most tormenting.
When hearing Aramaic, this tongue of ours, in liturgy and
chanting
fervently, day unto day, from our eyes tears unto like rain
come flowing.
Monasteries and towns of these lands are crying in
suffering, in lamentation and mourning
Their people have departed, and their churches have become
ruins of the dead and the dying.
But see, on this blessed day, pleasant and indeed
elating, this splendrous assembling
From every city, from near and afar of this good, inhabited
earth, we come into this gathering.
Teachers, commentators and students, religious and
secular – all in wisdom knowing
Some are young, others are doynne, all given to perspicacity
and reflecting.
Joyful that we may be in our brother Rabbi Sidney, a
flowing river of precepting
A man of good will he is, a venerable priest, a philosopher
well cultivated to discerning.
One day, at a blessed moment, God put into his heart an
exhortation to witnessing
Come learn the language of my Son the Messiah, the Shepherd
and Giver of life, and betake disputing.
Then God of ages, and the Son of David, they who bestow
the kingdom everlasting
With Saint Ephraim, Jacob of Serug and Isaac of Nineveh, all
learned ones, they were in a seating.
Praise be their names spoke, oh meek ones, faithful in
your Christian believing
The language of Aramaic, ancient tongue of the bright land of
the East, Rabbi Sidney desires its mastering.
Saint Ephraim said, let us to this honored Christian
priest put a questioning
That we may ascertain whence he wishes to examine this tongue
so sweet and illuminating.
Rabbi Sidney, our brother sat with these blessed ones and
to their questions humbly took to listening
Said one and all, of this ancient language of Assyria, how
much are you in knowing.
Answered he, I am a priest of the Holy Church, and in
Christ the Ruler is my emulating
The Holy Spirit put into my heart the language of the
children of Aram, that mankind I go teaching.
It was a day then two, and there was a reverential and
spiritual perusing
In Syriac, precepts of the Good News, the Book of Life, Rabbi
Sidney took to commenting.
Then the Almighty spoke again, listen to me my son, oh
sagacious one, you who is comprehending
Christian Arabic do teach and also of this tongue be
translating and composing.
Said our brother, our Heavenly Father and Hope of
mankind, about Arabs I have a questioning
Is your tongue Arabic or Chaldean, and who among the Syrians
is in this language worthy of acclaiming?
The Creator of heaven, the moon and the stars answered
him, he who is given to praying and philosophizing
Christian Arabic is my other tongue, one ancient and
beautiful in writing.
But do you know in the holy city of Jerusalem, the City
of David, when my son was residing
In this Aramaic tongue of ours he tutored the Jews who to the
temple came, and so was His preaching.
A year, then, many a year, books of the Church Fathers,
some secular, others on natural law he sat examining
Teachings of Aphrahāt the Sage, Saint Ephraim and
Bar Salībī, holy ones given to
reflecting.
In time Rabbi Sidney wrote books, lessons and
annotations, all given to explicating
Some in the language of Our Lord, others in Arabic, all given
to elucidating
Men and women, students of Christianity, did come with
him visiting
Scholars, some were priests, others were laymen, all topoi of
excellent reasoning
My brothers and sisters, from him they heard wisdom,
spiritually uplifting
Daily this house of learning was a place of guiding and a
teaching most
venerating.
To the heirs of the Church of the East you are a shrine
for a veritable and imbued instructing
To the children baptized in the Truth your ordination is a
light and a consecrating.
Your erudition in Syriac is a beacon, to the people you
are a profound dialectician when preaching
Disciples gather with you in classes, listening to your
reading and also the interpreting.
May God give you days and years harmonious, and life of
hope long enduring
Christ who bestows life, and saints of the church, be with
you every moment of scholarly deliberating.
Saint Ephraim, composer of maymārs and commentaries,
is jubilant in you, his joy overflowing
Love and honor to you, we the children of the Syrian Church
are saying.
Your virtuous work is a grace, for us you are
righteousness shining
May the Holy Spirit guard you, hour unto hour, and upon you
the promised land be granting.
Angels were with you on the day they escorted you to that
house of learning
When you became a student at Catholic University, your
priestly attire wearing.
Religious and laymen bless you, from you they heard
oratory, also reasoning
Writings of the Church fathers you have explicated, your
expounding to your brethren is inspiring.
Blessed be this special day, this day of sixty plus
five
Refers to Fr. Griffith’s sixty-fifth
birthday
, since coming into being
We say to our brother Pax Christi and amity, this is a day of
celebrating
Dear priest, in your divine liturgy lift us in your
offering, that we see God’s merciful granting
We are sinners before the Son of the Good One, hoping to be
at the right hand sitting
Our Savior guard this prophetic one, as the truth of the
Good News he is reluming
Send the Spirit of life before him, make his ministry for the
Church a serving.
We stand before you and say, gracious you are for putting
in our hearts enlightening
not only we, but our forefathers too, now beholding down,
from heaven beaming.
Let this gathering be a blessed one and may it be for all
a source of mediating
Mercy of the First Born be upon you, keep your love for the
language of Syriac abiding.
We compose this song, a pleasing one, a token of
appreciation and collegiality, a labor of loving
This evening is nigh, let us chant and pronounce, a
Festschrift to Rabbi Sidney we come bearing.
The time has come to bid each other farewell. Sing to the
Messiah a song of praising
May God gather us seven times more, hear us Our Lady, let
peace and tranquility be eternally lasting.
_______
Notes
_______
Bibliography
This bibliography is hereby included as a reference material
for readers who are interested in the comparative philology of
Neo-Aramaic dialects, as well as Semitic philology.
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