Jacob of Serugh (Syriac: ܝܥܩܘܒ ܣܪܘܓܝܐ, romanized: Yaʿquḇ Sruḡāyâ, Classical Syriac pronunciation:[ˌjaˤˈquβsᵊˌruɣˈɒˌjɒ]; Latin: Iacobus Sarugiensis; c. 452–521), also called Jacob of SarugorMar Jacob (Syriac: ܡܪ ܝܝܥܩܘܒ, romanized: Mār Yaʿquḇ),[1] was one of the foremost Syriac poet-theologians, perhaps only second in stature to Ephrem the Syrian and equal to Narsai. He lived most of his life as an ecclesiastical official in Suruç, located in modern-day Turkey. He would finally become a bishop (ofBatnan) near the end of his life in 519.[2] He belonged to a Miaphysite or Non-Chalcedonian Christianity, although he was fairly moderate compared to a number of his contemporaries.[3]
The positive reception of his work earned him various nicknames, including "Flute of the Holy Spirit" (alongside his predecessor Ephrem the Syrian) and "Lyre of the Believing Church" (inAntiochene Syriac Christianity). Writing in the late seventh and early eighth centuries, Jacob of Edessa attributed 763 mimre to him, of which 400 remain extant, at least 225 have been edited and published, and the longest of which is 1,400 verses.[2] His prolific work had already achieved him a great reputation before the end of his lifetime, and his extant corpus makes him the third-largest single author collection of homilies from late antiquity, behind only Augustine of Hippo and John Chrysostom.[4]
Jacob was born around the middle of the fifth century in the village of Kurtam (ܟܘܪܬܘܡ) on the Euphrates in the ancient region of Serugh, which stood as the eastern part of the province of Commagene (corresponding to the modern districts of Suruç and Birecik). He was educated in the famous School of Edessa and became chorepiscopus back in the Serugh area, serving rural churches of Haura (ܚܘܪܐ, Ḥaurâ). His tenure of this office extended over a time of great trouble to the Christian population of Mesopotamia, due to the fierce war carried on by the Sasanian emperorKavadh I within the Roman borders.[5]
In 519 and at the age of 67, Jacob was elected bishop of the main city of the area, called in Syriac Baṭnān d-Sruḡ (ܒܛܢܢ ܕܣܪܘܓ). As Jacob was born in the same year as the controversial Council of Chalcedon, he lived through the intense rifts that splitEastern Christianity, which led to most Syriac speakers being separated from Byzantine communion. Even though imperial persecution of anti-Chalcedonians became increasingly brutal towards the end of Jacob's life, he remained surprisingly quiet on such divisive theological and political issues. However, when pressed in correspondence by Paul, bishop of Edessa, he openly expressed dissatisfaction with the proceedings of Chalcedon.[citation needed]
The primary genres Jacob composed his writings in, for which he is now best known for today, include those of sugyoto (dialogue poems with an acrostic), turgome (prose homilies for liturgical feasts), madroshe and mimre (narrative or verse poems without strophies).[2]
Jacob's literary activity was unceasing. According to Bar Hebraeus (Chron. Eccles. i. 191) he employed 70 amanuenses and wrote in all 760 metrical homilies, besides expositions, letters and hymns of different sorts. Paul Bedjan's edition of selected metrical homilies (Paris 1905–1908) containing 146 pieces all written throughout in dodecasyllabic metre, and those published deal mainly with biblical themes, though there are also poems on such subjects as the deaths of Christian martyrs, the fall of the idols and the First Council of Nicaea.[8]
Of Jacob's prose works, which are not nearly so numerous, the most interesting are his letters, which throw light upon some of the events of his time and reveal his attachment to Miaphysitism, which was then struggling for supremacy in the Syriac churches, and particularly at Edessa, over the opposite teaching of Nestorius.[8]
Jacob gained sufficient repute as an author and composer of works that others began to compose works and pseudonymously attribute them to Jacob, one example being the Song of Alexander, thought to have been written sometime between the last quarter of the sixth and the first half of the seventh century.[9][10]
Towards the end of his life, the fate of Miaphysite leaders such as himself took a turn for the worse with the accession of Justin I (r. 518–527) to the throne of the Byzantine Empire. In response to these affairs, Jacob composed two letters and they were composed in the following context. First, on March 28, 519, Justin adopted a pro-Chalcedonian text known as the Formula of Faith which had been written by Pope Hormisdas a few years beforehand, in 515. However, Paul of Edessa, the bishop of Edessa, refused to sign the text, which led Justin to lay siege to the city in November. Paul was exiled, but after forty days was allowed to be let back into the city in December. Immediately thereafter, Jacob wrote his Letter 32 to Paul. In it, he called Paul a "confessor", a title reserved for those who were persecuted but not killed for their faith. Jacob believe that Paul's refusal to sign the text was correct. After a military leader named Patricius invaded Edessa to, Jacob then composed his Letter 35 to the military leader of the city, Bessas. Bessas is praised for his faith which has helped to exalt the city. Jacob recognizes the suffering Bessas had endured for his faith as well and compares him with Abgar of Edessa, the man credited with introducing Christianity to Edessa.[11] To some surprise, aside from praising these two, Jacob also praised the faith of Justin in his letter to Paul: for allowing Paul to return to the city, by comparing him to Abgar, by describing his crown which displays features of the cross of Jesus, and more.[11]
Jacob is especially famous for his metrical homilies in the dodecasyllabic verse of which, says Bar Hebraeus, he composed over eight hundred known to us.[14] Only a selection of them have been published in modern translations, but an ongoing translation series is underway and being published by Gorgias Press. As of 2018, 20% of Jacob's corpus had been translated and 33% had been assigned to scholars for translation.[15] The most recent compilation of the works of Jacob is Roger-Youssef Akhrass and Imad Syryany, eds., 160 Unpublished Homilies of Jacob of Serugh (Damascus 2017), 1:xiv – xxiii.
Iacobus Sarugensis (1952). G Olinder (ed.). Iacobi Sarugensis epistulae quotquot supersunt. Corpus scriptorum Christianorum Orientalium, Scriptores Syri, v. 57. Louvain.{{cite book}}: CS1 maint: location missing publisher (link)
Mar Jacobus Sarugensis (1905). Paulus Bedjan (ed.). Homilae selectae Mar-Jacobi Sarugensis (in Syriac and French). Paris: Otto Harrassowitz.
Mary, mother of Jesus — Jacob of Serug (1998). Mary Hansbury (ed.). On the Mother of God. Crestwood, New York, US: St. Vladimir's Seminary Press. ISBN0-88141-184-1. Also — Giacomo de Sarug (1953). Constantino Vona (ed.). Omelie mariologiche. Lateranum: nova ser., an. 19, n. 1-4 (in Italian). Rome: Facultas Theologica Pontificii Athenaei Lateranensis.
Women whom Jesus met — Susan Ashbrook Harvey; Sebastian P. Brock; Reyhan Durmaz; Rebecca Stephens Falcasantos; Michael Payne; Daniel Picus, eds. (2016). Jacob of Sarug's homilies on the Women whom Jesus Met. Texts from Christian Late Antiquity. Vol. 44. Piscataway, N. J.: Gorgias Press. ISBN978-1-4632-0580-5.
Veil of Moses — Brock, Sebastian Paul (1981). "Jacob of Serugh on the Veil of Moses". Sobornost'/Eastern Churches Review. 3 (1): 70–85.
Ephrem the Syrian — Jacob of Sarug (1995). Joseph P Amar (ed.). A metrical homily on holy Mar Ephrem. Patrologia Orientalis; t. 47, fasc. 1. Turnhout: Brepols.
Simeon Stylites — Harvey, Susan Ashbrook (1990). "Memra on Simeon the Stylite". In Vincent L Wimbush (ed.). Ascetic behavior in Greco-Roman antiquity: a sourcebook. Minneapolis: Fortress. pp. 15–28. ISBN0-8006-3105-6.
Thomas the Apostle — Jakob von Sarug (1976). Werner Strothmann (ed.). Drei Gedichte über den Apostel Thomas in Indien. Göttinger Orientforschungen I Reihe, Syriaca; Bd 12. Wiesbaden: Harrassowitz. ISBN3-447-01720-1.
Melchizedek — Thokeparampil, J (1993). "Memra on Melkizedek". The Harp. 6: 53–64.
Letters — Bou Mansour, Tanios (1993). La théologie de Jacques de Saroug (in French). Kaslik: Université Saint Esprit.
Thomas the Apostle in India – Jacob of Serug (2007). D.P. Curtin (ed.). The Palace built by Thomas the Apostle in India. Philadelphia: Dalcassian. ISBN9798869093387.
Aaron the High Priest — Heal, Kristian (2022). Jacob of Sarug's Homily on Aaron the Priest. Gorgias Press.
Abgar and Addai — Gibson, Kelli (2022). Jacob of Sarug's Homilies on Abgar and Addai. Gorgias Press.
Samson — Miller, Dana (2021). Jacob of Sarug's Homily on Samson. Gorgias Press.
Paul — Hansbury, Mary; Parakkott, Raja (2021). Jacob of Sarug's Homilies on Paul. Gorgias Press.
Four homilies on creation. Jaques de Saroug (1989). Khalil Alwan (ed.). Quatre homélies métriques sur la création. Corpus scriptorum Christianorum Orientalium. Scriptores Syri. 0070-0452 ;t.214, 215 (in French). Leuven: Peeters.
Homily on the seven days of creation translated by Edward G. Mathews Jr.:
First day: Jacob of Sarug's homilies on the six days of creation. The first day. Gorgias Press. 2009. ISBN978-1607243236.
Second day of creation.Jacob of Sarug's homilies on the six days of creation. The second day. Gorgias Press. 2016.
Third day.Jacob of Sarug's homilies on the six days of creation. The third day. Gorgias Press. 2016.
Fourth day.Jacob of Sarug's homilies on the six days of creation. The fourth day. Gorgias Press. 2018.
Fifth day.Jacob of Sarug's homilies on the six days of creation. The fifth day. Gorgias Press. 2019.
Sixth day.Jacob of Sarug's homilies on the six days of creation. The sixth day. Gorgias Press. 2020.
Seventh day.Jacob of Sarug's homilies on the six days of creation. The seventh day. Gorgias Press. 2021.
Jacob of Serugh's Hexaemeron. Muraoka, T (2018). Jacob of Serugh's Hexaemeron. Peeters.
Prose homilies (turgame) — Jacques de Saroug (1986). Frédéric Rilliet (ed.). Six homélies festales en prose. Patrologia Orientalis; t. 43, fasc. 4 (in French). Turnhout: Brepols.
Stanzaic poetry — Brock, Sebastian (2022). The Stanzaic Poems of Jacob of Serugh: A Collection of His Madroshe and Sughyotho. Gorgias Press.
Seven homilies against the Jews, of which the sixth takes the form of a dispute (ܣܓܝܬܐsāḡiṯâ) between personifications of the Synagogue and the Church — Jacques de Saroug (1976). Micheline Albert (ed.). Homélies contre les Juifs. Patrologia Orientalis; t. 38, fasc. 1 (in French). Turnhout: Brepols.
On the dominical feasts — Jacob of Serugh (1997). Thomas Kollamparampil (ed.). Select festal homilies. Bangalore and Rome: Dharmaram and Centre for Indian and Inter-Religious Studies.
Concerning the red heifer — Alibertis, Demetrios (2022). Jacob of Sarug's Homily Concerning the Red Heifer and the Crucifixion of our Lord. Gorgias Press.
God's love towards humanity and the just — Sirgy, Dominique (2022). Jacob of Sarug's Homily on the Love of God towards Humanity and of the Just towards God. Gorgias Press.
Seeking above outer darkness — Sirgy, Dominique (2022). Jacob of Sarug's Homily on Paul's Word to Seek What is Above and on Outer Darkness. Gorgias Press.
Edessa and Jerusalem — Loopstra, Jonathan (2021). Jacob of Sarug's Homily on Edessa and Jerusalem. Gorgias Press.
^The earliest witness is a fragmentary palimpsest from Mesoptamia formerly stored at Deir el-Suryan, Egypt see Christa Müller-Kessler (2020). "Jacob of Serugh's Homily on the Presentation in the Temple in an Early Syriac Palimpsest (BL, Add 17.137, no. 2)." ARAM 32: 9–16.
Chatonnet, Françoise Briquel; Debié, Muriel (2023). The Syriac World: In Search of a Forgotten Christianity. Yale University Press.
Durmaz, Reyhan (2022). Stories Between Christianity and Islam: Saints, Memory, and Cultural Exchange in Late Antiquity and Beyond. University of California Press.
Forness, Michael (2019). Preaching Christology in the Roman Near East: A Study of Jacob of Serugh. Oxford University Press.
Forness, Philip Michael (2022). "Faithful Rulers and Theological Deviance: Ephrem the Syrian and Jacob of Serugh on the Roman Emperor". In Forness, Philip Michael; Hasse-Ungeheuer, Alexandra; Leppin, Hartmut (eds.). The Good Christian Ruler in the First Millennium. pp. 141–167.
Romeny, Bas Ter Haar (2008). "Jacob of Edessa on Genesis: His Quotations of the Peshitta and his Revision of the Text". In Romeny, Bas Ter Haar (ed.). Jacob of Edessa and the Syriac Culture of His Day. Brill. pp. 145–158.
Tesei, Tommaso (2023). The Syriac Legend of Alexander's Gate. Oxford University Press.
Tumara, Nebojsa (2024). "Creation in Syriac Christianity". In Goroncy, Jason (ed.). T&T Clark Handbook of the Doctrine of Creation. Bloomsbury Publishing. pp. 164–175.
This article incorporates text from a publication now in the public domain: McLean, Norman (1911). "Jacob of Sĕrūgh". In Chisholm, Hugh (ed.). Encyclopædia Britannica. Vol. 15 (11th ed.). Cambridge University Press. pp. 114–115.
