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Syriac Schools and Libraries
The history of the Syriac people is closely linked with the flourishing of its schools and libraries which served not only as centers of religious training but also as major intellectual hubs for the Near East and beyond. These institutions, throughout their history, have been instrumental in preserving the Syriac language, liturgical tradition, and a vast body of knowledge, cementing their importance to the Church's survival and cultural contribution.
The intellectual life of Syriac Christianity took root in the great schools of late antiquity like the School of Edessa (Urfa) which started in the second century and the School of Nisibin in its two phases where they offered rigorous study in theology, biblical interpretation, philosophy, and sciences. The model of the monastic school, focused on systematic learning, manuscript production, and intellectual preservation, became foundational for the entire Syriac tradition.
Many monasteries and schools had libraries that were invaluable repositories of knowledge. They were continuously built up by the scribal activities of the monks, who copied and collected religious, historical, and scientific manuscripts.
The schools and libraries were more than just academic centers; they were the fortresses of identity and faith for the Syriac Orthodox community.
Theological and Liturgical Continuity: They ensured the correct transmission of orthodox doctrine and the Syriac liturgy, which forms the core of the Church's identity.
Cultural and Linguistic Preservation: By maintaining a vibrant scribal and educational tradition, they prevented the Syriac language and its unique cultural expression from being lost amidst shifting political and linguistic dominance.
Survival During Persecution: In times of upheaval, persecution, and massacre (such as the Sayfo genocide of 1915), the scattered manuscripts and the tradition of learning preserved by the monasteries helped the Church survive and rebuild.
Syriac Schools and Libraries:
The school at Monastery of Qarqafta
The Qarqafta Monastery, whose name means "skull" or "mountain peak," is a renowned ancient institution founded by Mar Shimun. The Monastery was strategically located between Rish 'Ayna and Hasaka, near the village of Magdal. It served as a major center for biblical studies and the Syriac language.
The monastery's influence on Syriac scholarship was profound. The scholar Ibn al-Barri, in his grammar book al-Luma', noted that certain Western Qarqafta scholars standardized the use of five specific vowel points: zaqaf, fattah, rabas, has, and 'asas.
According to Duval, the standardization of the dialect of the Holy Book and the revision of its translation were initially performed by Jacob of Edessa in 705. He was followed by learned monks who dedicated themselves to studying the translation of the Bible. The monks of the Qarqafta Monastery were particularly instrumental in this effort, and the Qarqafta translation of the scriptures is attributed to them. Notable among these scholars was Toubana, who resided in one of the monasteries, and Saba, a figure highly respected for his knowledge and jurisprudence. Saba's work included fine books copied between 724 and 726, which offer a historical perspective on the flourishing of philological science among the Syriacs. The monastery was also the training ground for several bishops.
The school at the Monastery of St. Sergius in Mosul, Iraq
The school at this monastery became famous in the eighth and ninth centuries. One Maphrian and few bishops graduated from it. This school was a theological college, as evidenced by the graduation of some scholars from it, such as the great theologian Moshe Bar Kepha, Metropolitan of Barman and Mosul (d. 903). Among the famous teachers of this school was Rabban Quryaqus, the teacher of Moshe Bar Kepha. It is believed that Rabban Anthony of Takriti, one of the brilliant Syriac scholars of the ninth century, received his education at this monastery.
The school at Monastery of St. Sergius in Metilene
The Monastery of Sergius was established in the second half of the tenth century in Jubas, near Malatya. It was founded by monks originating from the Monastery of Za'faran, with the monk Kisu being the most prominent among them. They named the monastery Sergius after the martyrs Sergius and Bacchus, placing their relics there in 958.
The monks subsequently brought in the learned monk John, a disciple of Maron, to teach. As a result of his instruction, the monastery quickly developed into a school. John's fame spread, attracting students from various regions. Rabban Kisu became the school's first head. John, who became famously known as Maron, was an influential figure of his era due to his knowledge and piety. He taught philosophy at the Monastery of Sergius for approximately 29 years, attracting students of literature from all over. Around 987, the governor, Kulaib, commanded John to move to a different monastery. This monastery had been started by a monk named Ibn Haji but remained unfinished upon his death. John completed the construction, and monks gathered around him to study. After teaching there for twelve years, John left for the Monastery of Mar Aharon on the blessed mountain, where he passed away in 1003.
Kisu's successor in the leadership was his disciple, the Abbot Elias, who was responsible for accumulating a valuable library of diverse books. Abbot Elias was succeeded by Abbot John, who greatly expanded the school's operations. Abbot John appointed readers and interpreters and constructed new buildings for the students, teachers, and scribes. The school fostered the development of many high priests, including a group of twelve mentioned by Mar Michael, such as Ignatius II Maphrian and Timothy of Karkari, both celebrated figures in their time.
The school continued its function until 1066, when the monastery, its school, and its entire library suffered significant destruction. Despite this, the Monastery of Sarjisiyya endured and remained important centers of knowledge throughout the twelfth century.
The school and library at the Monastery of Tela’da:
The Monastery of Tal'ada, near Antioch was established in the middle of the fourth century, when it became a school and center of learning. It reached more fame, however, in the last decade of the seventh century, through the excellence of Jacob of Edessa. Benjamin, metropolitan of Edessa, also taught in Tal'ada shortly before 837. The monastery was still populated in the middle, or possibly the end, of the tenth century. The books at the library of Tel'ada's Monastery numbered about 740 books and some of its books are preserved in the British Museum, including the selected hymns of Mar Isaac, that was transcribed in about 570. The monks of this monastery took possession of the books of Jacob of Edessa after his death in 708.
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