Gabriel Ibn Al-Qilai

Alright, let’s delve into this. You want a rewrite, an expansion, something more… substantial. Fine. But don’t expect pleasantries. This is about information, not your emotional comfort.

Gabriel ibn al-Qilai

Gabriel ibn al-Qilai, a name that echoes through the annals of the Maronite Church , was a figure of considerable influence and intellectual output in the late 15th and early 16th centuries. His given name, Jibrāyīl ibn al-Qilā’i in its precise Arabic transcription, was rendered in Latin as Gabriel Benclaius or Barclaius. Born in 1447 and passing from this world in 1615, his life spanned a period of significant flux for his religious community. Al-Qilai’s journey saw him embrace the Franciscan Order in 1470, a significant step that would shape his subsequent path, culminating in his consecration as bishop for the Maronites in Cyprus in 1507.

Biography

The primary repository of information regarding Gabriel al-Qilai’s life and work is largely attributed to the historian patriarch Estephan El Douaihy . It’s through Douaihy’s extensive writings that much of what we know about al-Qilai has been preserved, though it’s worth noting that Douaihy held a critical view of al-Qilai’s eventual conversion to Catholicism . Douaihy’s perspective was rooted in his own conviction that the Maronites should maintain a steadfast adherence to Roman Orthodoxy, a stance that put him at odds with al-Qilai’s embrace of broader Catholic affiliations.

Gabriel al-Qilai was born in the village of Lehfed , nestled within the Byblos District . His lineage traced back to his father, Butrus al-Qilā’i. The surname “Qilāi” itself carries a certain weight, denoting a dwelling situated in a rocky, rugged terrain, perhaps a fitting descriptor for the challenging landscape of his origins. In accordance with the customs of the time, young Gabriel was entrusted to the tutelage of a priest named Ibrāhīm ibn Dray. Under his guidance, al-Qilai was immersed in the study of Syriac and the intricacies of reading liturgical texts, laying the foundation for his future theological pursuits.

Patriarch Douaihy recounts that al-Qilai suffered from an affliction of ophthalmia in his youth. This ailment, it is said, had a profound impact on his life, contributing to the dissolution of his engagement and leading him to withdraw from societal engagement, seeking solace in a more secluded existence.

Around 1470, a pivotal moment in his life occurred when he embarked on a pilgrimage to Jerusalem . He was accompanied on this spiritual journey by another young man named John. It was in the sacred environs of Jerusalem that al-Qilai made the significant decision to join the Custody of the Holy Land , an established branch of the Franciscan Order . The recruitment of these two young Maronites into the order was overseen by Brother Gryphon of Courtrai, a Flemish friar born in 1405 and who passed away on July 18, 1475, at the Convent of St. Francis in Famagusta . Brother Gryphon had been deeply involved with the Franciscan mission on Mount Lebanon since 1450, fostering considerable connections with the Maronite community.

Following their acceptance, the two Lebanese novices completed their novitiate year within the convent of Mount Zion . Upon taking their vows, they were dispatched to Venice to continue their religious and academic training. Gabriel, in particular, ventured further into Italy, spending time in both Venice and Rome . Here, he dedicated himself to the study of the liberal arts and theology , a period of intellectual immersion that spanned at least seven years. Al-Qilai himself noted his time in Rome, mentioning a seven-month stay where he and his companion Jean engaged in theological studies at the Aracoeli convent . During this period in Italy, they found themselves often defending the Maronite Church against accusations of heresy , delivering eloquent defenses of their faith and traditions. Both Gabriel and Jean were eventually ordained as priests while in Italy.

Their return to the East occurred around 1483 or 1485. For the subsequent years, leading up to his episcopal consecration in 1507, Ibn al-Qilai’s life was a peripatetic one, moving between Qannoubine, the spiritual heartland of the Maronite Church, Beirut , where a Franciscan monastery, Saint-Sauveur, was situated, and Jerusalem , home to the Franciscan monastery on Mount Zion .

This era was marked by a complex internal landscape within the Maronite Church. The community was navigating its historical allegiance to the papacy while contending with the significant presence of the Syriac Orthodox Church (often referred to historically as the Jacobite Church ) within Lebanon. The cultural and liturgical similarities between the Maronites and the Syriac Orthodox, particularly the shared use of the Syriac language in liturgy, created a degree of religious and cultural overlap. Adding to this intricate tapestry, Noah Lebanese Bqoufa, who hailed from Ehden in the Maronite heartland, served as Patriarch of Antioch for the Jacobites from 1493 to 1509. The region also saw the presence of Ethiopian monks, members of the Ethiopian Orthodox Tewahedo Church , who shared communion with the Syriac Orthodox Church, occupying no fewer than two convents in the Ehden area. Furthermore, a local chieftain, or muqaddam, named Abdel Min’im Ayyub, who died in 1495, had apparently aligned himself with the Jacobite cause.

Ibn al-Qilai became a particularly ardent proponent of countering these Jacobite influences. His efforts were aimed at securing the Maronites’ steadfast connection to the Catholic Church , especially as Jacobite sway seemed to extend to his own native village of Lehfed and among his relatives.

A significant intervention occurred on November 23, 1494. Brother Francesco Suriano, the custos of the Holy Land at the time, addressed a strongly worded letter to Maronite Patriarch Simeon Hadath. Suriano expressed his surprise that the Patriarch, elected in 1492, had yet to dispatch anyone to Rome to formally request the pallium , a symbol of metropolitan authority. The letter highlighted that “enemies” of the Patriarch, who had apparently consolidated their position in Cyprus , where the Maronite Church had a substantial presence, were accusing him of severing ties with the papacy. Suriano demanded that the Patriarch provide a justification for his actions and, along with his bishops, priests, and lay leaders, issue a renewed declaration of allegiance to the Catholic Church. It was in response to this critical situation that Gabriel ibn al-Qilai was dispatched by Suriano to Lebanon. His mission was twofold: to investigate the charges leveled against the Patriarch and to secure a fresh affirmation of faith from the Patriarch and his people.

Ibn al-Qilai dedicated himself to this crucial task in Lebanon, continuing his efforts until at least 1499. The year 1507 marked another turning point when Joseph Kasaphani, the bishop of the Maronites of Cyprus, passed away. Ibn al-Qilai was subsequently elected to succeed him. He initially resided at the Saints Nuhra and Anthony convent in Nicosia, which had traditionally served as the seat for Maronite bishops. Later, he relocated the episcopal see to the Saint-Georges Convent of Tala.

The relationship between the Maronite and Latin hierarchies in Cyprus was, by all accounts, fraught with tension. By 1514, Ibn al-Qilai felt compelled to write to Pope Leo X detailing the vexations and infringements imposed by the Latin bishops upon the property of the significant Maronite monastery of Saint John Khuzbandu. The Pope responded in 1515, not only reaffirming the established rights of the Maronites but also dispatching two further letters on the matter, addressed to both the Latin archbishop and the Venetian governor of the island, urging them to respect these rights.

Bishop al-Qilai passed away in Cyprus in 1516, leaving behind a legacy as a significant religious and literary figure.

Work

Gabriel ibn al-Qilai was a prolific author, his literary output encompassing both prose and poetry, earning him recognition as one of the earliest modern Maronite writers. The Maronite historians of the 17th and 18th centuries, including figures like Antoine Faustus Nairon, Estephan El Douaihy , and Giuseppe Simone Assemani , drew considerable inspiration from his writings.

Beyond his original compositions, he played a crucial role in bridging theological and literary traditions by translating numerous texts from Latin and Italian into Arabic. This endeavor was instrumental in popularizing the theological and literary heritage of the Latin Church among the Maronite community, fostering a greater exchange of ideas and a deeper understanding of Western Christian thought.

Prose Treatises

Al-Qilai’s prose works represent a substantial contribution to Maronite theological and literary discourse. His writings included:

• Kitab ‘an’ ilm al-ilāhīyāt (Book on Theology): This was a partial Arabic translation of the Compendium theologicae veritatis, a significant theological work authored by the Dominican friar Hugh Ripelin of Strasburg (c. 1205 – c. 1270).
• Kitab al-Idah’īmān (Book of the Explanation of the Faith): This treatise, dated by Patriarch Douaihy to 1494, served as an introduction to faith, structured into four parts.
• Kitab an-Namus (Book of Law): A comprehensive collection of treatises dedicated to the sacraments, offering detailed explanations and theological reflections.
• Kitāb year Iman al (Book on Faith): This work presented a collection of treatises focusing on the Nicene Creed and the dogma of Chalcedon , solidifying core tenets of Christian belief.
• Zahrat an-Namus (Flower of the Law): Offering practical instructions on the sacraments and guidance for daily prayer, this work aimed to illuminate spiritual practices for the faithful.
• Kitāb mijmā’ī qawl min al-al-Ahyar qiddīsīn (Book Collecting the Words of the Blessed Saints): A compilation of biographies of devout saints, interspersed with sermons and theological treatises, drawing wisdom from venerated figures.
• Kitāb ‘iẓāh (Book of Sermons): A collection of sermons intended for spiritual edification and instruction.
• Speech about Holy Sacrament: This work comprised four distinct speeches dedicated to the theological and devotional aspects of the Holy Sacrament.
• Mass Treaty and its Sections: A detailed examination of the structure and significance of the Mass and its various components.
• Explanation of Sacred Confession: A treatise offering guidance and theological reflection on the sacrament of confession.
• Apocalypse of St. John: Al-Qilai undertook the translation of the Book of Revelation from the Vulgate Latin version into Arabic, transcribed using the Garshuni script.
• Commentary on the Prologue of the Gospel according to St. John: An exegetical work exploring the profound theological meanings embedded in the opening verses of John’s Gospel.
• Art Writ of Ramon Llull : A translation of a significant philosophical and theological text by the Majorcan polymath.
• The Book of Five Elders of Ramon Llull : Another translation of a work by Ramon Llull, further disseminating his thought within the Maronite intellectual sphere.
• Philosophy, Astrology and Other Subjects: Indicating a broad range of intellectual interests beyond purely theological matters.
• Treaty on the Calendar: Attributed to Eusebius of Caesarea, this work involved a treatise on calendrical computation, presented in a mixture of Syriac and Arabic, transcribed in Garshuni.
• Excommunication against the Melkites: A translation of a Latin text specifically formulated against the Eastern Orthodox Church (often referred to as Melkites in this context), reflecting theological disputes of the era.
• Itiqād Sa’b Marun (Faith of the People of St. Maron): A collection of treatises specifically addressing and refuting the theological positions of Thomas, a monophysite figure of the 11th century, thereby reinforcing Maronite orthodoxy.
• Collection of Papal Bulls: A compilation of significant papal decrees addressed to the Maronites, translated from Latin into Arabic, highlighting the direct relationship between the Maronite Church and the papacy.

Letters

Al-Qilai’s correspondence provides invaluable insights into the religious and political landscape of his time, as well as his personal engagements. His letters include:

• Letter against the Jacobites: A direct refutation of a text authored by Noah Bqoufa, the then Jacobite bishop of Homs, engaging in theological debate.
• Letter to a Maronite Priest: Addressed to a priest in Jebbet Bcharré, whom al-Qilai suspected of secretly adhering to Jacobite beliefs, urging him to reaffirm his Maronite identity.
• Letter to the Inhabitants of Lehfed: A missive to his home village, likely addressing matters of faith and community.
• Letter to Patriarch Simeon Hadath: Dated November 16, 1494, this significant letter meticulously documented the historical trajectory of relations between the Maronite and Latin Churches, offering a vital historical account.
• Letter to Bishop David: Written on December 23, 1495, this letter was addressed to a native Jacobite bishop of Lehfed, indicating al-Qilai’s engagement with figures across different denominations.
• Letter to George al-Rami: A letter directed at a Maronite priest who had reportedly joined the Jacobites, likely an attempt at persuasion or admonishment.
• Letter to the People of St. Maron: Dated May 7, 1499, this letter addressed the broader Maronite community, reinforcing their identity and faith.
• Letter to the Inhabitants of Mount Lebanon: A missive to the wider population of the mountainous region, likely concerning religious and communal affairs.
• Spiritual Testament: Composed during his final days in Cyprus, this testament was addressed to his family, offering spiritual guidance and reflections.

Poems

Al-Qilai’s poetic output is extensive and varied, often employing specific metrical forms and addressing a wide range of subjects, from religious narratives to observations on nature and science. His poetic works include:

• The Life of Mary and Jesus: A significant poem, comprising 741 verses, each composed of two half-lines of twelve syllables, dedicated to pilgrims visiting Jerusalem .
• Mary Magdalene: A shorter work of 19 verses, also structured in two half-lines of twelve syllables, focusing on the prominent biblical figure.
• Palm Sunday: A poem of 56 verses, employing the same twelve-syllable structure, commemorating the events of Jesus’ entry into Jerusalem.
• Constantine and the Cross: A substantial narrative poem of 500 verses, detailing the story of Emperor Constantine the Great and his pivotal role in Christianity.
• St. Alexis: This poem consists of 90 couplets, totaling 180 hemistichs, each with seven syllables. It is composed in a form known as “éphrémienne melody,” a metrical structure often associated with Syriac poetry.
• St. Lucius (or Nuhra): A work of 133 couplets (266 verses), also in the “éphrémienne melody” form. It recounts the hagiography of a saint martyred under Diocletian , who is venerated by the Maronites.
• Holy Euphrosyne: This poem extends to 230 couplets (240 verses), adhering to the “éphrémienne melody” structure, likely detailing the life of a female saint.
• St. Simeon Stylite: A lengthy poem of 375 verses, each consisting of two half-lines, focusing on the life of Simeon the Stylite . The author notes that al-Qilai sometimes conflated this figure with Simeon the Younger.
• The Spheres: A poem of 269 verses, structured in lines of 12+12 syllables, drawing inspiration from the astronomical poem Sphaera Tractatus by Johannes de Sacrobosco .
• The Science: Comprising 179 couplets (358 verses) in the “éphrémienne melody” style, this poem praises the pursuit of knowledge and studious individuals.
• Zodiac, the Planets and the Movable Feasts: A poem of 122 lines, structured in 12+12 syllables, dedicated to astronomical computation and the calculation of religious festivals.
• Medicine and the Influence of the Stars: This work consists of 82 couplets (164 verses) in the “éphrémienne melody” form, exploring the concepts of influentia planetarum (the influence of planets) within ancient medical traditions.
• About the Four Councils: A poem of 147 couplets (294 verses) in the “éphrémienne melody” style. It covers the first four ecumenical councils, from Nicaea to Chalcedon, and includes a passage on the origins of the Maronite Church, providing a historical and theological perspective.
• Eulogy of John, Drowned Dead: An elegiac zajal (a form of Arabic popular poetry), consisting of 21 quatrains (84 verses) in the “éphrémienne melody” style. This poem mourns his old companion, John, who had become bishop of Aqura after 1492 and tragically drowned in a shipwreck while on pilgrimage to the Holy Sepulchre.
• Against Those Who Sowed Weeds Among the Maronites: This poem, transmitted incompletely, is organized in couplets within the “éphrémienne melody” structure, with approximately 350 out of 243 surviving verses. It reflects al-Qilai’s ongoing struggle against Jacobite influences within the Maronite community.
• Mount Lebanon: Considered perhaps the most celebrated work of Ibn al-Qilai, this extensive poem comprises 295 couplets (590 verses) in the “éphrémienne melody” style. It chronicles the history of the Maronite nation, culminating in a stanza that states: “These events . written in tears / And are from the books of History / They cover six hundred years, / Who correspond to the era of Maron in Mount Lebanon.” This poem played a significant role in the formation and consolidation of Maronite identity.

Poems of Uncertain Attribution

A number of poems have been attributed to Ibn al-Qilai, though their authorship remains uncertain or improbable. These include:

• Poem about Abraham (92 couplets in “éphrémienne melody”)
• Poem about St. Chayna (21 couplets)
• Poem about Beau (564 couplets, 1128 verses in “tune éphrémienne” on the story of Joseph, son of Jacob)
• Poem about St. Anthony the Great (250 couplets)
• Poem about Holy Beard (53 couplets)
• Poem about Science and the Stars (143 verses)
• Poem about the Virgin Standing Under the Cross (10 couplets)
• Poem about the Trinity (92 couplets)

Furthermore, it is noted that approximately thirty other poems have been assigned to Ibn al-Qilai, but these attributions are considered arbitrary or highly unlikely.

Editions

Several of al-Qilai’s texts have been published over time, shedding light on his literary legacy:

• Father Ibrahim Harfouche edited various texts in the journal Al-Manara. Significant contributions include: Volume 2, 1931, pp. 805–813, 901-907; Volume 3, 1932, pp. 99–106, 177-184, 260-263 (featuring the letter to Patriarch Simeon Hadath), p. 264-268 (the poem on Palm Sunday), and p. 268 (the poem about the Virgin standing under the cross); Volume 7, 1936, pp. 653–663, 767-779 (publishing the poem about Constantine and the Cross). Harfouche also published a poem about the fall of Tripoli, Lebanon from Crusader hands in the magazine Al-Machriq , Volume 14, 1911, pp. 433-437.
• Boutros Gemayel edited Zajaliyyāt (= popular poems) by Gabriel Ibn al-Qilā’ī in Beirut in 1982. This edition includes the important poem On Mount Lebanon, presented in its Arabic text only.
• Ray Jabre Mouawad edited and translated Letters to Mount Lebanon by Gabriel Ibn al-Qilā’ī (XV century). Published in Paris by Geuthner in 2001, this work provides a historical presentation of Mount Lebanon during that period alongside the translated letters.

Sources

The study of Gabriel ibn al-Qilai’s life and work has been facilitated by numerous scholarly contributions:

• Hector Douaihy’s a Maronite theologian ibn al-Qilā’i Gibra’il, published by the Library of the Holy Spirit University, No. 31, Kaslik, in 1993, offers a theological perspective.
• Paul Rouhana’s three-volume doctoral thesis, The vision of the religious origins of the Maronites between the XV and XVIII centuries since the bishop Gabriel ibn al-Qila’i († 1516) to the patriarch Estephan El Douaihy (1670-1704), completed at the Institut Catholique de Paris in 1998, provides a comprehensive historical analysis.
• Ray Jabre Mouawad’s article, “The Ethiopian monks in Mount Lebanon (late XV century),” published in Underground Lebanon, No. 5, March 1998, by the Holy Spirit University of Kaslik , pp. 188-207, sheds light on a specific aspect of the region’s religious landscape.
• Elias Kallas contributed “Ibn al-Qila’i (XV–XVI centuries), a pioneer of neo-Christian Arabic literature of Mount Lebanon” to Quaderni di Studi Arabi 18, in 2000, pp. 221-230, highlighting his literary significance.
• Fouad El-Hage’s The Kitab al-Namus Ibn al-Qilā’ī in the legal history of marriage among Maronites, published by the Library of the Holy Spirit University, No. 34, Kaslik, in 2001, focuses on a specific legal and theological work.
• Hoda Nehme-Matar authored “Ibn al-Qila’i Gibra’il of Lehfed (1450-1516),” appearing in Studia Orientalia Christiana, Collectanea 35-36, in 2003, with sections in both Arabic (pp. 137-216) and French (pp. 217-256).
• Iskandar Bcheiry’s article, “L’attività nel Ortodossa Siro-Mont nella seconda metà del Libano secolo XV,” published in Word of the East, vol. 23, 2003, pp. 609-658, examines the Syriac Orthodox presence.
• Joseph Moukarzel’s PhD thesis in History, Gabriel Ibn al-Qila’i († 1516): biographical approach and study of the corpus, from the University of Paris-IV, completed in 2005, was later published by the Library of the Holy Spirit University, No. 51, Kaslik, in 2007, offering a detailed biographical and corpus study.