Arde'et - The Magic Book of the Disciples

Arde'et: The Magic Book of the Disciples

Author(s): Enno Littmann

Reviewed work(s):

Source: Journal of the American Oriental Society, Vol. 25 (1904), pp. 1-48

Published by:

American Oriental Society

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JOURNAL

OF THE

AMERICAN

ORIENTAL

SOCIETY.

Arde'et: Tke lJfagie Book of the Di8ieples.-By

FOLKLORE

and the science of comparative religion have

made much progress within the last quarter of the past century:

the magic superstitions and popular religious beliefs of all

peoples have been studied, and the results of such studies have,

often with marked success, been applied to certain phases of

the history of the great religions of the world. For instance,

the idea of the name of God, as represented in the Old and

New Testaments, has gained an entirely new aspect and has

been discussed in a much more plausible manner than ever

before, since ethnology and folklore have contributed to its

elucidation.' This instance has been chosen here instead of a

great many others, because it touches directly upon the contents

of the Ethiopic book published and translated in the follow-

ing pages.

Abyssinia is a mine of superstitions and magic practices, and

many of them have been written down in the Ethiopic language.

A large part of the Ethiopic literature, therefore, is magic

literature. This, however, has attracted very few scholars, no

doubt partly owing to the crabbedness of the subject, but

partly also to the fact that there have been but few workers in

the field. Except the French translations of several magic

I _{See Fr. Giesebrecht, Die alttestamentliche}

Schdtzung des Gottesna- mens, Konigsberg, 1901 (especially p. 6). Wilhelm Heitmiuller, " Im Namen Jesu." Gittingen, 1903.

2 E. Littmnanm, [1904.

prayers, published by Professor Basset in his Apocryphes tthi- opiens, very little has been done in this line.' But I trust that the time will come when the abundant Ethiopic material will be available for students of folklore and magic.

Among the Ethiopic magic books, the one commonly called Arde'et, i. e. " the Disciples," is held very precious by the Abyssinians, and is of interest to us in more than one respect. It tells how Jesus taught the Disciples his secret names, among them the " great name ;" how the Disciples went about per- forming miracles by the power of Christ's name, and were themselves saved by it from the wrath of the people of Sodom and Gomorrha and from many kings and rulers; and finally, how Jesus showed them hell and paradise. The whole is inter- woven with a number of long prayers which sometimes, as e. g. in chapters IV and VI, are real compendiums of Abyssinian magic.'

Some of the traditions set forth in this book are undoubtedly as early as the first centuries of the Christian era; this is proved by the fact that we find them in gnostic literature. Among these the most striking is the legend of the journey of the Apostles to hell and paradise, led by Christ; the same was known to the gnostics, as we see from C. Schmidt's .Uitersu- ch~ungen uiber die gnostischen Werke.3 Other parallels are the

following: In VIII, 15 Jesus forbids his Disciples to reveal the secrets which they have heard; the same is told in gnostic works.4 In VIII, 16 seq. we read that the secrets revealed here are given to no one else except Mary, John " the Virgin," Abraham, and Moses; this is to be compared with the gnostic tradition that John 7rapfvos was the highest among the Disciples.

Our book, however, speaks of John " the Virgin" as being the Baptist, because the other John was included among the Disciples. Finally we may cite here the " great name " (VIII, 24), which seems to have played an important role in the gnostic

' See also Dr. K. Fries' edition and translation of The Ethiopic Legend of Socinius and Ursula, in Actes du VIIIe Congres International des Orientalistes, and my article The Princeton Ethiopic Magic Scroll, in The Princeton University Bulletin, vol. xv., pp. 31-42.

2 _{See especially IV, 20 and VI, 11.}

3Gnostische Schriften in Koptischer Sprache. Leipzig, 1892 (Texte und

Untersuchungen VIII), p. 464.

Vol. xxv.] 4rcde'et: The lJfagic Book of the Disciples. 3 system.' This tends to show that there are at least certain elements in "Arde'et" that are to be connected with apocry- phal ideas of ancient Christianity. A more detailed discussion of these questions, and particularly a full enquiry into the literary composition and the derivation of Chapters II-VII cannot be given here. I hope that somebody more fit for this work than myself may soon undertake the study. For the present, attention may be called to the following:

It seems to me safe to conclude that the Ethiopic Arde'et, in the form in which we have it now, was composed at some time between the 14th and 17th centuries A. D. The term)ninus ad quewn is given by the fact that manuscripts containing this work belong to the 17th or 18th century;2 the other date is naturally suggested (1) by the Amharic influence which appears through- out the book, showing itself in grammatical constructions, order of words, neglect of the cases, etc.; and (2) by the history of Ethiopic literature; for in the 14th century there was much literary activity in Abyssinia, especially during the reign of Zar'a Ya'qob, and a number of magic books are known to have been translated or composed at that time,3 among others a magic work which seems to be closely related to Arde'et, viz. Asmcta Egz^'entI "The Names of our Lord." Now the ques- tion arises at once whether Arde'et is an original Abyssinian composition, or whether it is a translation like the larger part of Ethiopic literature. The parallels quoted in the foregoing paragraph do not afford conclusive evidence; for the hypotheti-. cal author of Arde'et may have read them elsewhere and adopted them into his own composition. However this may be, we must count with the fact that there is (A) a long and (B) a short recension of Arde'et: the former is represented by the text published here; the latter by Basset's translation, published in his A4pocr-yphes ?th'iopiens.4 The short recension corresponds to ch. II, 17-30 and ch. VIII of the longer one, i. e. it gives only the names of Christ and the vision of hell. Moreover, we

I _{Ib. p. 197.}

2 _{Conti Rossini, Note per la storia letteraria abissina, p. 51, mentions} a manuscript in the British Museum, Or. 65, belonging to the XVI. cen- tury, but in Wright's Catalogue no Or. 65 is to be found.

3 _{See Conti Rossini, 1. c., ? 18.}

4 E. Littmn2tn [1904.

must take into consideration that a number of passages in A describing Abyssinian magic practices can scarcely have been translated, and again that there are other passages which seem to have been badly translated from a foreign language; among others the word Kfrdbos in VIII, 18 may be due to a wrong reading of an Arabic word (Qpnxi@ for U )o and the name Latandwi' may be explained from the Arabic. I conjec- ture, therefore, that the author (or compiler) of Arde'et had certain translations before him-perhaps chiefly chapters

II,

VIII, IX-and that he worked them over and incorporated them into his work, which, after all, may contain very little written by the man himself. Whatever the relation between recensions A and B may be, there is no doubt that, in spite of the somewhat rugged disposition of the matters and the abrupt transitions, the longer recension was compiled with the intention to make the whole a single connected narrative. This is shown by introduction and conclusion; ch. I, 5-7 gives a very brief idea of what is to be found in the ensuing work and refers to several of the events narrated in chs.

II

A few words remain to be said here on what Arde'et contrib- utes toward our knowledge of the so-called "philosophy of names." Although the idea of the power of the "name"1 rulls

like a red thread through the whole book, and thus furnishes new material concerning the results reached by the recitation of names, the list of such names and their translations, given in ch. II, 18 seq., is perhaps even more interesting. For here we learn that, notwithstanding all the humbug and ignorance connected with the " names " and the epiesia graminmata, a great many of them had originally a definite meaning which was in keeping with the derivation of the word. In Awmau'Zl, "forgiver" (II, 20) we easily recognize the Hebrew bKfl2

"God is gracious "; Geyoim " rich " (ibid.) is very probably the Hebrew MY.V; and if LcthCk-, LchCun, Lahd2m is interpreted

' See below, p. 5. 2 _Cf.

bNI~M and

_bK::M

Paris, 1897, p, 130.

Vol. xxv.] 1de'et: _{The 2lfgig- Boo of} <the Disciples. 5 here (II, 29) "god of gods," we see that the original meaning of the Aramaic 'Wllchda or the Arabic 'iljh is still reflected; Meuidter "all-keeper" (II, 24) seems to go back through a Greek MEvaT(T)rqp to a Hebrew-Aramaic KC)i'; JCmya " wise " (II, 20) may be derived from the Hebrew

1,fl2

Greek TEXV&TVs. If we consider how often these names must have been copied and recopied, and through how many languages and hands they must have passed, it is only remarkable that there really are some words which are still intelligible. At the same time we see ag-ain that a large number of these " names " originated in Hebrew or Aramaic, and that Jewish demonology and angelology had a very widespread influence among the Christians of many different nations. Other hebrew names represented in our list, which have lost their original meanings, are: Iyhthe (vs. 18), Y-tiu (vs. 26), both as it seems to me, stand- ing for law or Yahweh4; 8Mtrcah (vs. 18, standing for Sfirihel ?), with which we may compare InllD or bKlj or

J)enthUl (vs. 18)6; AhfibyCtr and leniyCWr- (vs. 19) correspond to the hebrew forms I1'1nNX and IyFU'Jl C (vs. 22)=

\NIY; Am.u2 Ct'Jl (vs. 22)

=

JCIryK~ (v. 23) is probably some derivative of the Aramaic

A-cirit; also the names 'El, 'El&lu, Sh'&tbO<Jt,`2 LT1')-l are recog-

nized to be Hebrew at first appearance. There may be one name in this list which is to be explained from the Arabic, viz:

Lantwan ; "he does not delay" (vs. 22); for this may be

:,s

M.

But

number of Greek names also are to be found

among the Abyssinian (3p/hesiat gramml)autct: I believe that most of the names ending ill -as at least have passed through the Greek. Such names in -as occur quite frequently in Ethiopic magic literature; six different names are given, e. g., in Arde'et,

'Cf. 10, ib., p. 186. 2 See Ee _{, ib., p. 156.}

3 _{This is sometimes used as an attribute of God or Christ; see Dill-}

mann, Lex. Aeth., s. v.

4 _{See Schwab, 1. c., pp. 141, 142, 290. 5}

Ib., pp. 195, 196, 230.

6 _{lb., p. 104.}

I This is an Old Testament name; cf. Schwab, 1. c., p. 37.

81b., p. 144. 9Ib., p.212. 10 Ib., p.70.

6 E. Littmcan, [1904. ch. VIII, 24. In this list, again, we meet several Hebrew names, but it would lead me too far here to treat of all these in detail. In conclusion, I wish to refer to the parallel passages given by Basset, in his Apocryp hes Athiolpiens, VIII, pp. 6 and 7, footnotes, and to the very instructive and interesting discus- sion of the "philosophy of names" by Tleitmiiller in his book "1In XAinmen Jesu," Zweiter Teil, -Religionsgeschichtliche Un- tersuchung, especially pp. 156 seq.

The mcnuscript from which the following text is published was acquired in 1900 in Jerusalem, and forms now No. 4 of my small collection of Ethiopic manuscripts. It consists of 81 leaves of heavy parchment, measuring 19 X 13 centimeters. The written space measures 13 X 10 centimeters on an average. This space is divided into two columns with a space of 1 cm. between them, each column containing 19 lines of bold but very regular and well executed writing. The character of the script and the condition of the parchment indicate that the manuscript is scarcely later than the 17th century.

Leaf 1 is blank. Fol. 2 ro-34 vo contain a copy of Arde'et; fol. 35 ro-51 ro the prayer of Mary at BThrt6s; fol. 51 vo-81 ro the prayer of Cyprian.' The manuscript was written for a cer- tain Gabra GIrgis, whose name appeared at the end of a num- ber of inserted invocations, but has been erased almost throughout the book. Such insertions are known to be very common in Ethiopic prayers. They are doubtless in many cases later addi- tions, but sometimes it seems as though they belonged to the originals. All of them, however, are indicated in my transla- tion by smaller type. I thought it worth while to edit this text in Ethiopic, even from a single manuscript; for it is desirable that some, at least, of the Ethiopic magic books should be pub- lished in the originals. On the other hand, I scarcely believe that a comparison of many manuscripts would be of much avail in this case, particularly as my copy is one of the oldest of this book and presents on the whole a reasonably accurate text; I have, therefore, dispensed with an elaborate apparatus criticus. There are, of course, some mistakes which I have attempted to correct from the context. Every case in which my edition dif-

I _{Both were translated by Professor Basset in his Apocryphes Ethio-}

Vol. xxv.] Arcde'et: Rihe Magic Book of the Disciples. 7

fers from the manuscript has been indicated, except the punc- tuation, which I have changed in a few cases in order to make clearer the division of the sentences. WTords which I propose to omit are enclosed in parentheses, whereas brackets indicate additions of my own. I have also deemed it desirable to divide the whole into chapters and verses, a division which is not found in the manuscript. Some later reader, however, has indicated a division according to the days of the week by placing, in a very inelegant hand, the words " for Tuesday, etc." on the top margin of certain pages, but it is not always clear where in the text he intended to make the division. We find H'PA-(: on fol.

6

HWC41

:

The other manuscripts of Arde'et, extant in European libra- ries, are enumerated in Dr. Conti Rossini's Note per la storia letteraria abissinta, p. 51, s. v. Arde'et. In this paragraph we should read "; 18" instead of "? 16." The manuscripts 573, 574, 578 of the British Museum mentioned here do not contain the work ordinarily called " Arde'et," but hymns addressed to the Apostles; a mistake must be contained in the figure 65 (see above, p. 4, footnote).

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37 add. sec. man. 4 T sec. man. 5 MS. wai'*4.lf. 6 Sec. man.: MS. originally Ah*.

Vol. xxv.] Arde'et: The ]agic Book' of the Disciples. 13

aV.4

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14 E. Littmann, [1904.

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Vol. xxv.] Arde'et: The lIiagic Book of the -Disciples. 15

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