The tenth-century neomartyr Jirjis (called MuzÄḥim before his conversion to Christianity and baptism) is well known from the précis of his Martyrdom preserved in the Copto-Arabic Synaxarion (entry for 19 Baʾūna). The full text of the Martyrdom (as preserved in the fourteenth-century manuscript Cairo, Coptic Museum, History 469) allows us to date MuzÄḥimâs imprisonments and execution to the year 978. If, as is probable, the Martyrdom was composed soon afterwards, it is a valuable witness to intercommunal relations and to processes of Coptic identity-definition in the early Fatimid period in Egypt. It draws the Christian-Muslim (and even Coptic-Melkite) boundaries as clearly as possible, offering a no-nuance evaluative stance that is in startling contrast with the more ecumenical approach of the sources preserved in The History of the Patriarchs of Alexandria.
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On the place, see Otto Meinardus, âPatriarchal Cells in the Nile Delta,â Orientalia Suecana 14â15 (1965â1966): 51â61, here 52â56; Stefan Timm, Das christlich-koptische Ãgypten in arabischer Zeit, 7 vols., Beihefte zum Tübinger Atlas des Vorderen Orients. Reihe B. Geisteswissenschaften, 41 (Wiesbaden: L. Reichert, 1984â2007), 2:520â523. All the places mentioned in this essay lie between the central and northeastern Delta, roughly along an arc between Ṭaná¹Ä and DumyÄá¹ (Damietta).
On Quá¹Å«r, see Timm, Das christlich-koptische Ãgypten, 5:2191â2192.
On ṬabanÅ«h, see Timm, Das christlich-koptische Ãgypten, 6:2451â2452.
Raineri, Giorgio, 46â47; Cairo, Coptic Museum, Ms Hist. 469, f. 328v.
Samuel Rubenson, âTranslating the Tradition: Some Remarks on the Arabization of the Patristic Heritage in Egypt,â Medieval Encounters 2 (1996), 4â14 (here 8â10).
Leslie S.B. MacCoull, âThe Rite of the Jar: Apostasy and Reconciliation in the Medieval Coptic Orthodox Church,â Peace and Negotiation: Strategies for Coexistence in the Middle Ages and the Renaissance, ed. D. Wolfthal (Turnhout: Brepols, 2000), 145â162; Heinzgerd Brakmann, Tinatin Chronz, and Ugo Zanetti, âDer palästinische Rekonziliationsritus für Apostaten: al-uá¹£mÅ«n = ἱλαÏμÏÏ. Eine Anmerkung zur Passio des Martyrer-Abtes Ê¿Abd al-Masīḥ vom Sinai,â Oriens Christianus 93 (2009): 109â112 (here 112).
Al-Qummuá¹£ BÄ«shoi, al-ShahÄ«d al-Ê¿aáºÄ«m, 22â23; Raineri, Giorgio, 14â19.
See Griffith, âChristians, Muslims, and Neo-Martyrs.â One exception to the pattern of voluntary martyrs is provided by Ê¿Abd al-Masīḥ (Qays al-GhassÄnÄ«); see Mark N. Swanson, âThe Martyrdom of âAbd al-MasÄ«h, Superior of Mount Sinai (Qays al-GhassÄnÄ«),â in Syrian Christians under Islam: The First Thousand Years, ed. David Thomas (Leiden: Brill, 2001), 107â129.
See Herbert Musurillo (ed. and trans.), The Acts of the Christian Martyrs (Oxford: Clarendon Press, 1972), 2â21.
D.W. Johnson, âFurther Remarks on the Arabic History of the Patriarchs of Alexandria,â Oriens Christianus 61 (1977): 103â116 (here 110â112); Johannes den Heijer, MawhÅ«b ibn MansÅ«r ibn MufarriÄ et lâhistoriographie copto-arabe. Ãtude sur la composition de lâHistoire des patriarches dâAlexandrie, csco 513 (Leuven: Peeters, 1989), 8â9.
Samir Khalil Samir, âThe Role of Christians in the FÄá¹imid Government Services of Egypt to the Reign of al-ḤÄfiáº,â Medieval Encounters 2 (1996): 177â192. For a different point of view, see Maryann Shenodaâs contribution to the present collection.
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The tenth-century neomartyr Jirjis (called MuzÄḥim before his conversion to Christianity and baptism) is well known from the précis of his Martyrdom preserved in the Copto-Arabic Synaxarion (entry for 19 Baʾūna). The full text of the Martyrdom (as preserved in the fourteenth-century manuscript Cairo, Coptic Museum, History 469) allows us to date MuzÄḥimâs imprisonments and execution to the year 978. If, as is probable, the Martyrdom was composed soon afterwards, it is a valuable witness to intercommunal relations and to processes of Coptic identity-definition in the early Fatimid period in Egypt. It draws the Christian-Muslim (and even Coptic-Melkite) boundaries as clearly as possible, offering a no-nuance evaluative stance that is in startling contrast with the more ecumenical approach of the sources preserved in The History of the Patriarchs of Alexandria.
| All Time | Past 365 days | Past 30 Days | |
|---|---|---|---|
| Abstract Views | 771 | 75 | 5 |
| Full Text Views | 244 | 5 | 0 |
| PDF Views & Downloads | 194 | 20 | 0 |