Simon Pierre

Ifpo-Beirut/Orient et Méditerranée

The Early Islamicate development of the cult of “Aḥūdemmeh, Apostle and Martyr”, in Miaphysite Northern Iraq – A diachronical synthesis 

In this paper, we propose a comprehensive dating hypothesis for the construction of the Life of Aḥūdemmeh and its various components: its (Quasi-)Passion under Khosro I, the conversion of George the Sasanian prince, the miracles against the plague, the conversion of the Arabs of Bēt ʿArbāyē, the construction of the church and monastery at ʿAyn Qnōyē near Balad, the relations with other Miaphysite centres in the region, and the unsuccessful translation of its relics to Takrīt. 

We argue that the Martyrdom dates to the 7th century, a time marked by the separation of Dyophysite and Miaphysite memories in Mosul. Subsequently, the saint’s holiness was invited to Takrīt by John Sōbō and Denḥā after they erected it as a rival metropolis to Mār Mattay, during the early Marwānid period. 

This period also saw intense growth in monasticism and Christian constructions in Northern Mesopotamia and Adiabene. This process both culminates and finishes under Paul of the Knūšyō of Sinǧār (r. ca. 728–771) and his alliance with the Syrian bishops against the ‘Jazīran’ network. 

At this point, Aḥūdemmeh had become recognized as the converter of the prominent communities (ʿammē) of the recently united Syrian Orthodox Church. This was the context of both the development of the special veneration for St Sergius among Eastern tribes, and of their collective ethnicization as naṣārā al-`Arab/Ṭayyōyē krīsṭyōnē. 

Finally, he emerged as the chief patron saint of the Eastern Miaphysites, extending his influence to their diasporic communities in the West and as far as Wādī Nāṭrūn. This period likely marked the final writing of his Life, under the autocephalous and rebel metropolitan Basilius of ʿAyn Qnōyē (r. ca. 812-829), and both the Taghlib Arab bishops and warlords and bishops active in the region in the same time.