Beth Lapaṭ
Beth Lapaṭ
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Beth Lapaṭ
伯特拉帕特 (Beth Lapaṭ)
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Chief city of Beth Huzaye/Khuzistan, whose metropolitan bishopric ranked second after that of Seleucia-Ctesiphon.
贝特胡泽耶/胡齐斯坦 (Beth Huzaye/Khuzistan) 的首要城市，其都主教区地位仅次于塞琉西亚 - 泰西封 (Seleucia-Ctesiphon)。
Chief city of Beth Huzaye/Khuzistan, whose metropolitan bishopric ranked second after that of Seleucia-Ctesiphon . Its ruins are near Sahabad, between Tustar and Dezful. Beth Lapaṭ was (re-)founded soon after the sack of Antioch (256) by Shapur I (241–272) with the name Gondeshapur (‘Shapur’s Antioch is better’), and was settled with prisoners from the Roman Empire. Among the captives was the bp. of Antioch, Demetrianus, and the episcopal line of Beth Lapaṭ will have commenced with him. It was at Beth Lapaṭ, one of the Shah’s summer residences, that Mani was put to death in 276/7. Beth Lapaṭ produced several martyrs during the persecutions of Shapur II, one being Bp. Gadyab (mentioned by Sozomen, Ecclesiastical History, II.13), who, according to the early Life of Miles, consecrated Miles as bp. of Susa. At the Synod of Seleucia-Ctesiphon of 410 the metropolitan of Beth Lapaṭ features first in the list of metropolitan sees, and later Mar Aba specifies that he should preside over the election of a new cath. (Synodicon Orientale, 543–44, tr. 554). In 410 its suffragan dioceses are listed as Karka d-Ledan, Hormizd Ardashir (Ahwaz), Shushterin (Tustar), and Shush (Susa); later additions were Ram Hormizd and Mihraqan Qadaq (linked with Ispahan in the synod of 497). It was at Beth Lapaṭ that Bp. Barsawma of Nisibis convened his rebel synod in 484, whose acts were later annulled in 486. A theological school is known to have existed in Beth Lapaṭ in the late Sasanian Empire; whether or not it also had a medical school attached (as was the case at Nisibis at the end of the 6th cent.) is disputed (see Reinink). Such a school is definitely attested for the early Abbasid period by Timotheos I ’s Letter 13 (ed. Braun, CSCO 74, 108), and is implied by al-Manṣūr’s summoning of Gewargis, of the Bokhtishoʿ family (see Gabriel bar Bokhtishoʿ ) in Beth Lapaṭ, to be his physician in Baghdad . By this time the metropolitan see was known as that of Elam. Apart from the names of a number of its bishops little is known of the later history of Beth Lapaṭ, and the see evidently came to an end some time in the 14th cent. (For a synoptic list of bishops of Beth Lapaṭ and its dioceses, see C. and F. Jullien, in Dictionnaire de la Bible, Supplément, fasc. 74 [2003], cols. 617–18.)
贝特胡扎耶/胡齐斯坦 (Beth Huzaye/Khuzistan) 的主要城市，其大主教区（metropolitan bishopric）的等级仅次于塞琉西亚 - 泰西封（Seleucia-Ctesiphon）。其遗址位于萨哈巴德（Sahabad）附近，介于图斯塔尔（Tustar）和德兹富勒（Dezful）之间。贝特拉帕特（Beth Lapaṭ）在安条克（Antioch）遭劫掠（256 年）后不久，由沙普尔一世（Shapur I，241–272 年在位）以贡德沙普尔（Gondeshapur，意为“沙普尔的安条克更好”）之名（重）建，并安置了来自罗马帝国（Roman Empire）的俘虏。俘虏中包括安条克（Antioch）主教（bp.）德梅特里亚努斯（Demetrianus），贝特拉帕特（Beth Lapaṭ）的主教世系应始于他。摩尼（Mani）于 276/7 年在贝特拉帕特（Beth Lapaṭ）被处死，此地是沙阿（Shah）的夏宫之一。在沙普尔二世（Shapur II）的迫害期间，贝特拉帕特（Beth Lapaṭ）涌现出几位殉道者，其中一位是加迪亚布主教（Bp. Gadyab）（索佐门 [Sozomen]，《教会史》[Ecclesiastical History]，II.13 提及），据早期的《米勒斯传》(Life of Miles) 记载，他将米勒斯（Miles）祝圣为苏萨（Susa）主教（bp.）。在 410 年塞琉西亚 - 泰西封会议（Synod of Seleucia-Ctesiphon of 410）上，贝特拉帕特（Beth Lapaṭ）的大主教在大主教区名单中位列第一，后来马尔·阿巴（Mar Aba）指定他应主持新大公宗主（Cath.）的选举（Synodicon Orientale, 543–44, tr. 554）。410 年，其附属教区（suffragan dioceses）列为卡尔卡德 - 莱丹（Karka d-Ledan）、霍尔米兹德 - 阿尔达希尔（阿瓦士）(Hormizd Ardashir (Ahwaz))、舒什泰林（图斯塔尔）(Shushterin (Tustar)) 和舒什（苏萨）(Shush (Susa))；后来增加的有拉姆·霍尔米兹德（Ram Hormizd）和米赫拉坎·卡达克（Mihraqan Qadaq）（在 497 年会议（synod of 497）中与伊斯法罕（Ispahan）关联）。484 年，尼西比斯（Nisibis）的巴尔扫马主教（Bp. Barsawma of Nisibis）在贝特拉帕特（Beth Lapaṭ）召开了他的叛乱会议（rebel synod），其决议后来于 486 年被废除。已知萨珊帝国（Sasanian Empire）晚期贝特拉帕特（Beth Lapaṭ）存在一所神学院（theological school）；至于是否还附设有医学院（medical school）（如同 6 世纪末（6th cent.）的尼西比斯（Nisibis）那样）则有争议（参见莱宁克 [Reinink]）。提摩太一世（Timotheos I）的第 13 封信（Letter 13）(ed. Braun, CSCO 74, 108) 明确证实了阿拔斯（Abbasid）早期存在这样的学校；曼苏尔（al-Manṣūr）召见贝特拉帕特（Beth Lapaṭ）巴克提舒家族（Bokhtishoʿ family）的格瓦尔吉斯（Gewargis）（参见加百列·巴尔·巴克提舒 [Gabriel bar Bokhtishoʿ]）担任其在巴格达（Baghdad）的医师，这也暗示了该校的存在。此时，该大主教区（metropolitan see）被称为埃兰（Elam）区。除了若干主教（bishops）的名字外，人们对贝特拉帕特（Beth Lapaṭ）后期的历史知之甚少，该教区显然在 14 世纪（14th cent.）某个时候终结。（关于贝特拉帕特（Beth Lapaṭ）及其教区主教的概要列表，参见 C. and F. Jullien，载 Dictionnaire de la Bible, Supplément, fasc. 74 [2003], cols. 617–18。）
References
N. Abbott, ‘Jundi-Shapur: A preliminary historical sketch’, Ars Orientalis 7 (1968), 53–73.
J.-M. Fiey, ‘L’Elam, la première des métropoles ecclésiastiques syriennes orientales’, Melto 5 (1969), 221–67. (repr. in his Communautés syriaques, IIIa)
, Pour un Oriens christianus novus, 83–85.
R. F. Hau, ‘Gondeschapur — eine Medizinschule aus dem 6. Jh. nach Chr.’, Gesnerus 36 (1979), 98–115.
C. L. Huart and A. Sayılı, ‘Gondeshapur’, EI 2, vol. 2 (1965), 1119–20.
C. Jullien, ‘Contribution des Actes des martyrs perses à la géographie historique et à l’administration de l’empire sassanide’, Res Orientales 16 (2004), 148–49.
G. J. Reinink, ‘Theology and medicine in Jundishapur. Cultural change in the Nestorian School tradition’, in Learned Antiquity. Scholarship in the Near East, the Greco-Roman World and the Early Medieval World, ed. A. A. MacDonald et al. (2003), 163–74.
L. Richter-Bernberg, ‘Gondeshapur. History and medical school’, in EIr , vol. 11 (2003), 133–35.
W. Schwaigert, Das Christentum in Huzistan im Rahmen der frühen Kirchengeschichte Persiens bis zur Synode von Seleukia-Ktesiphon im Jahre 410 (1989).
‘Die Theologenschule von Bet Lapat-Gundaisabur’, ZDMG Suppl. 4 (1980), 185–87.
H. H. Schoffler, Die Akademie von Gondischapur. Aristoteles auf dem Wege in den Orient (1980).
A. Siassi, ‘L’université de Gond-i Shapur et l’étendue de son rayonnement’, in Mélanges H. Massé (1963), 366–74.
A. Van Lantschoot, ‘Beth Lapat’, DHGE , vol. 8 (1935), 1233–1235.
Citation
Sebastian P. Brock. 2011. “Beth Lapaṭ.” In Gorgias Encyclopedic Dictionary of the Syriac Heritage. Beth Mardutho. https://gedsh.bethmardutho.org/Beth-Lapat.