He himself claims to have brought more than a thousand Marcionites within the pale of the church, and to have destroyed many copies of the Diatessaron of Tatian, which were still in ecclesiastical use; and he also exerted himself to improve the diocese, which was at once large and poor, by building bridges and aqueducts, beautifying the town, and by similar works.
And by a skilful piecing together of the date furnished by the oldest Syriac versions of the Bible - such as the derivation of the Old Testament version from the Jews, and the almost exclusive use of Tatian's Diatessaron as the gospel of the Syriac Church down to the beginning of the 5th century - F.
From the beginning of the 3rd to the beginning of the 5th century Tatian's Harmony or Diatessaron - whether originally compiled in Syriac, or compiled in Greek and translated into Syriac - was the current form of gospel in the Syriac Church.
Its text " represents, where it differs from the Diatessaron, the Greek text as read in Antioch about A.D.
Masterful Rabbula, who was bishop of Edessa from 411-412 to 435, a new version or recension of the Gospels was made and incorporated in the Peshitta or Vulgate, the use of the Diatessaron being henceforth proscribed.
Rabbula, the powerful and energetic bishop of Edessa who withstood the beginnings of Nestorianism, and who gave currency to the Peshitta text of the four Gospels, abolishing the use of the Diatessaron, is dealt with in a separate article.
This Church at first acknowledged only the Gospel (in the form of Tatian's Diatessaron), Acts and the Epistles of Paul.
There is no evidence that this version was ever used in the Church services: the Diatessaron was always the normal Syriac text of the gospels until the introduction of the Peshito.
C. Burkitt that the portion contain ing the gospels was made by Rabbula, bishop of Edessa (411), to take the place of the Diatessaron, and was based on the Greek text which was at that time in current use at Antioch.
For the latter purpose, however, we can use an Armenian translation of a commentary on the Diatessaron by Ephraem, and the quotations in Aphraates.
The Diatessaron appears to have been the usual form in which the gospels were read until the beginning of the 5th century, when the Peshito was put in its place, and a systematic destruction of copies of the Diatessaron was undertaken.
[The Diatessaron may be studied in Zahn, " Evangelienharmonic," article in the Protestantische Realencyklopadie (1898); J.
Of the day, but the relations which subsist between the Old Syriac, the Diatessaron and the Peshito are a more difficult question.
There are now but few, if any, scholars who think that the Peshito is an entirely separate version, and the majority have been convinced by Burkitt and recognize (1) that the Peshito is based on a knowledge of the Old Syriac and the Diatessaron; (2) that it was made by Rabbula with the help of the contemporary Greek text of the Antiochene Church.
There is no question that many passages in these show signs of Diatessaron influence, but this is only to be expected if we consider that from the end of the 2nd to the beginning of the 5th century the Diatessaron was the popular form of the gospels.
A large discount has therefore to be made from the agreements between Diatessaron and Syr.
S and C. Still, it is improbable that this will explain everything, and it is generally conceded that the original Diatessaron and the original Old Syriac were in some way connected.
175), who brought the Diatessaron from Rome and translated it into Syriac. There, in the last days of the 2nd century, when Serapion was bishop of Antioch (A.D.
Nevertheless, the Diatessaron remained the more popular and was only driven out by Theodoret and Rabbula in the 5th century, when it was replaced by the Peshito.
All writers earlier than the 5th century are valuable, but particularly important are the following groups: (1) Greek writers in the West, especially Justin Martyr, Tatian, Marcion, Irenaeus and Hippolytus; (2) Latin writers in Italy, especially Novatian, the author of the de Rebaptismate and Ambrosiaster; (3) Latin writers in Africa, especially Tertullian and Cyprian; (4) Greek writers in Alexandria, especially Clement of Alexandria, Origen, Athanasius and Cyril; (5) Greek writers in the East, especially Methodius of Lycia and Eusebius of Caesarea; (6) Syriac writers, especially Aphraates and Ephraem; it is doubtful whether the Diatessaron of Tatian ought to be reckoned in this group or in (1).
Or versions, but it may be said with some truth that group 2 used the European Latin version, group 3 the African Latin, and group 6 the Diatessaron in the gospels and the Old Syriac elsewhere, while group I has much in common with cod.
Are due to the Diatessaron, which was a geographically Western text.
This has not yet been done, but enough has been accomplished to point to the probability that the result will be the establishment of at least three main types of texts, represented by the Old Syriac, the Old Latin and Clement's quotations, while it is doubtful how far Tatian's Diatessaron, the quotations in J ustin and a few other sources may be used to reconstruct the type of Greek text used in Rome in the 2nd century when Rome was still primarily a Greek church.
160, Tatian, who had been a hearer of Justin, produced a continuous narrative of the Gospel-history which received the name Diatessaron (" through four "), in the main a compilation from our four Gospels.'
It may on the contrary be confidently asserted with regard to the first three Gospels that the local colouring in them is predominantly Palestinian, and that they 1 The character of Tatian's Diatessaron has been much disputed in the past, but there can no longer be any reasonable doubt on the subject after recent discoveries and investigations.
(An account of these may be seen most conveniently in The Diatessaron of Tatian, by S.
Hjelt) or the Diatessaron (so Burkitt) came first is uncertain.
In particular he exerted himself to stamp out the use of the Diatessaron in favour of the four Gospels, the Syriac version of which probably now took the form known as the Peshitta.
The explanation that he offers is that the Diatessaron of Tatian was widely used and corrupted all extant texts, so that the Old Syriac, the Old Latin, the quotations of Irenaeus, Clement, Tertullian and others may be regarded as various combinations of the Tatianic text and I-H-K.
Of these books only two - the Diatessaron and the 7rpos Tous "EXX var are still extant.
A Latin version of the Armenian Diatessaron commentary has been made by Aucher and Mdsinger (Venice, 1876).
Although, as Harris points out, it is unlikely that the original text of the Diatessaron had come down unchanged through the two centuries to Ephraim's day, the text on which he comments was in the main unaffected by the revision which produced the Peshitta.
1 Fragments of the Commentary of Ephrem Syrus upon the Diatessaron (London, 1895).
Produced two works called The Harmony of Moses and Jesus and The Diatessaron, or Harmony of the Four Gospels, which is said by some to exist in a Latin version by Victor, bishop of Capua.