The Epistle to the Ephesians is found also in the Syriac version.
144:2 Tregelles, writing on the 'Ancient Syriac Versions' in Smith's Dictionary, iii.
Luther is thus emancipated from the ideas of the Middle Ages and of the old Syriac monks and of the Jewish Pharisees.
In the Syriac language, the common expression for "the married," or "the espoused," is "the bought."
Hyde quotes a Syriac writer who calls them Aruphon, Hurmon, and Tachshesh, but says that some call them Gudphorbus, Artachshasht, and Labudo; whilst in Persian they were termed Amad, Zad-Amad, Drust-Amad, i.e. Venit, Cito Venit, Sincerus Venit.
It would be difficult to point out a more interesting subject for criticism than the respective relations of the Old Latin and Syriac Versions to the Latin and Syriac Vulgates.
The appeal to the Syriac by Melito Endnote 322:4 is pretty conclusive as to the existence of a Syriac Old Testament, which, being of Christian origin, would probably be accompanied by a translation of the New.
In any case the Syriac Scriptures 'were familiarly used and claimed as his national version by Ephraem of Edessa' (299-378 A.D.) as well as by Aphraates in writings dating A.D. 337 and 344 Endnote 323:1.
It is of Syriac origin, undoubtedly introduced into Eastern Turkestan by the early Nestorian missions, probably in the 8th or 9th century.
Besides, in a later Syriac list of Babylonian kings found in the Scholia of Theodor bar Koni, the name GLMGVM with a variant GMYGMVS occurs, and it is evident that we have here again the Gi-il-ga-mesh, discovered by Pinches.
When the Christian fathers were confronted with the Syriac gospel of the youth of Jesus, they called a council to declare it apochryphal.
233:1 See Crowfoot, Observations on the Collation in Greek of Cureton's Syriac Fragments of the Gospels, 1872, p. 5; Scrivener, Introduction to the Criticism of the New Testament, 2nd edition, 1874, p. 452.
During their brief occupation of Northern Persia they did their best to wipe out the Syriac element in the population--the Nestorian Christians of Urmia.
Westward lies Urfa--named Edessa by Alexander's men after their Macedonian city of running waters; later the seat of a Christian Syriac culture whose missionaries were heard in China and Travancore; still famous, under Arab dominion, for its Veronica and 300 churches; and restored for a moment to Christendom as the capital of a Crusader principality, till the Mongols trampled it into oblivion and the Osmanlis made it a name for butchery.
The Patriarchs of the Latin, Greek Orthodox, and Armenian Churches and the Coptic bishop had been removed from the Holy City by the Turks, but their representatives were introduced to the Commander-in-Chief, and so too were the heads of Jewish communities, the Syriac Church, the Greek Catholic Church, the Abyssinian bishop, and the representative of the Anglican Church.
Here the eastern and north-eastern frontiers of Turkey, across which lie the province of Russian Trans-Caucasia and Persia, pass through the middle of districts peopled by men of Armenian blood, and when, in the autumn of 1914, the Turks made their entry into the European War, their eastern armies, operating against Russia, found themselves confronted by troops among whom were many Armenians, while in their advance into the Persian province of Adarbaijan, there were in the ranks of their opponents, Armenians and Syriac Christians.
Professor Harris has conclusively shown how widespread the tendency is to associate two divine or semi-divine beings in myths and legends as inseparable companions or twins, like Castor and Pollux, Romulus and Remus, the Acvins in the Rig-Veda, Cain and Abel, Jacob and Esau in the Old Testament, the Kabiri of the Phoenicians, Herakles and Iphikles in Greek mythology, Ambrica and Fidelio in Teutonic mythology, Patollo and Potrimpo in old Prussian mythology, Cautes and Cautopates in Mithraism, Jesus and Thomas (according to the Syriac Acts of Thomas), and the various illustrations of "Dioscuri in Christian Legends," set forth by Dr. Harris in his work under this title, which carries the motif far down into the period of legends about Christian Saints who appear in pairs, including the reference to such a pair in Shakespeare's Henry V: "And Crispin Crispian shall ne'er go by From that day to the ending of the world.