LETTER TO MOSES OF INGILA AND HIS REPLY
Sometime around 550 C.E., an anonymous individual, probably a monk, discovered an ancient work in the library of Resh’aina, modern-day Syria. It was written in Greek, and he was so intrigued by it that he wrote a letter to Moses of Ingila—a scholar and translator—asking him to translate the manuscript from Greek to Syriac (Christian Aramaic).
This letter is of tremendous significance. It places the oldest extant copy of Joseph and Aseneth in context. This anonymous individual tells us that he suspects this work contains a hidden meaning: more precisely, “hidden wisdom” that is expressed in “riddles.” Moses replies, confirming that it does indeed contain an inner meaning. “It is the glory of God to conceal things,” he writes. He agrees to do the translation but admits that he is afraid. He is concerned that the nature of the truth revealed by the text may endanger them. He cautions that “the babbling mouth” can put their lives at risk, and reminds our anonymous writer that “he who restrains the lips is wise.” While Moses of Ingila’s full reply is no longer extant, what he says by way of reply points us in the direction of a Jesus decoding. It literally breaks off as he is speaking about “the Lord [who] took flesh.” Moses of Ingila either translated or had the “old Greek book” translated from Greek into Syriac. It was this Syriac version that was included in Pseudo Zacharias Rhetor’s compilation, A Volume of Records of Events that Have Shaped the World.
In the following letters, each addresses the other as “O Excellent One.” The book from which the anonymous writer and Moses of Ingila quote extensively is called The Book of the Wise or The Wise. This may refer specifically to the Book of Proverbs, whose authorship is explicitly ascribed to Solomon, son of David, king of Israel (Proverbs 1:1). Or, since the writer quotes from a number of related works, The Book of the Wise may refer more generally to a compilation of writings comprising the Wisdom Literature of ancient Israel—Proverbs, Ecclesiastes, and The Wisdom of Solomon, as well as Ecclesiasticus (also known as Sirach). The latter two works are sometimes included in the Apocrypha, i.e., books sometimes excluded from the Biblical canon. These works are treated as canonical in a number of Christian faith traditions, including, presumably, the one to which this letter-writer and the recipient belong.
The overall theme is that it is important to act as a wise person would act and to search out hidden meaning—“It is the glory of God to conceal a matter, and the glory of a king to plumb a matter” (Proverbs 25:2). It is significant that the letter-writer positions Joseph and Aseneth within the genre of wisdom writings, as a work containing a hidden truth that requires investigation and insight.
For those who believe that writing in code happens only in Hollywood fiction, these 1,460-year-old letters will be a revelation. The writers speak almost entirely in code.
AN EXPLANATION OF THE STORY OF ASENETH AND JOSEPH.
A letter concerning this to Moses of Ingila.
The Book of the Wise, O Excellent One, says, “One who speaks in his season is good,”1 and “It is the glory of a king to investigate a thing.”2 “A word spoken is like an apple of gold in a setting of silver”3 and “Those who seek counsel are wise.”4 “The Lord guides the wise and we and our words are in his hands”5 and, furthermore, “The words6 from a wise man’s mouth are glory.”7 Therefore, scripture advises us, “Whatever your hand finds to do, do.”8
And we who are concerned with investigating “the words of the wise and their riddles”9 do well, for “The wise mind will understand the speech of the wise, and the ear that hears will be thankful,”10 because “The wise man’s mouth is sought in the assembly, and they ponder his speech <in> their minds.”11 “For a wise man does not ignore hidden wisdom; rather he searches <for it> intensely12 and the one who prospers investigates everything.”13
Paul, moreover, made known that “All scripture written in the spirit is useful for teaching, for reproof, for correction, and for training in righteousness.”14
Indeed, now that I understand these (sayings), I am writing the truth to you, dear sir. Henceforth, I ask that my request to you be granted for the sake of those in the flock in need of what is spiritually useful from you.15
For in the library in the city of Resh’aina established in memory of the bishops descended from “the house of Beroea,”16 I was accompanied by a young man, a relative of these bishops, by the name of Mar Abda, whom I love in our Lord and has been a close friend of mine from childhood.
I found (there, in that library) a small, very old book written in Greek called “Of Aseneth.”17 I read the story by myself and I do not understand the inner meaning, because this language is difficult and strange to me.18 For this reason I sent it you, dear sir, so that you will translate it for me into Syriac—the entire story—and that you will, in some measure, explain to me its inner meaning, so that the Lord may give knowledge, because “All wisdom is from the Lord and he gives his spirit to all men as he wishes.”19
And (may) my request be filled quickly, so you may be recognized by those from above,20 and so you may fulfill the command of the Lord who said, “Give to he who begs from you, and do not refuse he who seeks from you.”21
Therefore I ask that this (translation into Syriac and explanation of the hidden meaning) be written and sent to me. Then, when meditating on it, I can praise the works of the Lord22 and the care of your fellowship, which is helpful to your brother in Christ—“just like a city receives help from its fortress,”23 and is highly regarded by its <neighbor>, as he is himself, according to the word of Scripture.24
(MOSES OF INGILA’S) RESPONSE TO THE LETTER
Praise the care of God, who (watches) over all as well as over your diligence, which is not like the generation of others who abandoned virtues and training, who waste their days in vain, and who are busy with distractions and the vanities of the world and spiritual anguish—like Demas, who abandoned the skillful Paul and loved the world,25 and those who were in Asia who turned away from him, including Phygelus <and Her>mogenes.26 Nor (are you like those) who are concerned also with the foolishness of the flesh, who seek out a variety of foods, like the ones whose “gods are the belly, and their glory is in their shame; the ones whose minds are entirely on earthly things.”27 They lie like the sons of Crete, who lie as their own prophet Miksinidis28 said, “The sons of Crete always lie, evil brutes and lazy bellies.”29 But you are not lazy, (for) you have been liberated from passions on account of love (and) knowledge of truth.
As Evagrius the Ascetic30 said, “There abides one good thing in the world, and it is the knowledge of truth”; and again, “<Understand that> the more one is stripped of passions, the more one is acquainted with understanding; and the more he is diligent, the richer his knowledge.” Your humility has burst forth in the love of Christ and called upon my unworthiness (to be) a teacher and helper, to lead you forward in this matter with which you struggle. This is an (endeavor) in which there is virtue.
But, recognizing my own shortcomings, <I>31 truly hesitate to give an answer to relieve your burden, recalling (the Book of) the Wise32 that says, “He who restrains the lips is intelligent;”33 and again, “Above all else, guard your heart.”34 And again, “The babbling mouth draws ruin near;”35 and again, “He who guards his mouth, will preserve his life”;36 and again, “It is the glory of God to conceal things;”37 and moreover, “He who trusts in his own heart is a fool.”38 Furthermore, “All words are wearisome;”39 “Do not be too zealous nor stupefied;”40 and again, “My son, beware: of writing there is no end and much study is a weariness of the flesh.”41 Furthermore, “Be quick to hear (but) deliberate in writing; and if you have something to say, answer your neighbor; but if not, put <your hand> over <your mouth>.”42
Out of fear of these things (i.e., the cautionary words expressed above) I might have considered keeping silent if love had not compelled me and scripture not encouraged me, saying, “Give to he who begs from you.”43 Moreover, (the Book of) the Wise again commands, “Do not refuse to do good as much as it is in your hands to do; and, when you are able, do not say to your neighbor, ‘<Go> and come back again tomorrow and I will give to you’;”44 and, “the one who despises the word will be destroyed by it.”45 In addition, “He who despises his neighbor sins;”46 (and), “The medicine of the tongue is <the tree of life>”47 and the one who eats from its fruit is satisfied.48 Also, “The joy of a man (is) the word of his mouth, and what is spoken in its season is good;”49 and furthermore, “The one who recognizes the word will find prosperity.”50 Wisdom, humility, and knowledge are from the presence of the Lord. Love and the way of good deeds are in his company.51
<Evagrius the Ascetic> said, “The learned nature <demonstrates> knowledge, and likewise knowledge purifies the learned”; and also, “Everyone in creation is capable of the knowledge of God, but <he who> honors ignorance above this knowledge is justly called evil.”
Scripture says, “Ask and it will be given you; knock and it will be opened to you”52 as well as “Call and you will be answered.”53 Moreover, “If one who is lacking in wisdom asks from God, without hesitation it will be given to him.”54
Therefore, O Excellent One, because of these things and the love which “does not ask for itself”55 but for another, I am undertaking the fulfillment of your request.
For I have read the story from the old Greek book you sent to me, and there is inner meaning in it.56 In short, to tell the truth: our Lord, our God, the Word who, at the will of the father and by the power of the Holy Spirit of the Lord, took flesh, and <became human> and was united to the soul with its senses completely . . . [The manuscript is deliberately cut off here.]57
1 Proverbs 15:23. A modern translation of this passage puts it this way, “How good is a word rightly timed” (Jewish Publication Society translation).
2 Proverbs 25:2. The full context of this passage is, “It is the glory of God to conceal a matter, and the glory of a king to plumb a matter” (Jewish Publication Society translation).
3 Proverbs 25:11.
4 Proverbs 13:10.
5 The Wisdom of Solomon 7:15, 16.
6 The manuscript has my words.
7 Ecclesiastes 10:12.
8 Ecclesiastes 9:10.
9 Proverbs 1:6. Throughout the letter, the writer puts an emphasis on wisdom and the need to discern the meaning of riddles. This aptly characterizes the work at hand, Joseph and Aseneth. It cannot mean what it superficially seems to mean.
10 Sirach 3:29. The Wisdom of Jesus, Son of Sirach, is also called Ecclesiasticus.
11 Sirach 21:17.
12 Both Proverbs and Sirach emphasize that wisdom is hidden and requires searching: “If you seek it as you do silver, And search for it as for treasures, Then you will understand the fear of the Lord And attain knowledge of God” (Proverbs 2:4, 5. Jewish Publication Society translation). Here the letter-writer suggests by this allusion that Joseph and Aseneth contains hidden wisdom that the wise person should investigate. (See also Sirach 20:30, 31).
13 Sirach 34:9.
14 2 Timothy 3:16.
15 It is interesting that the letter-writer is a teacher and wants an elucidation of the meaning of this work, as well as a translation, so that he might better communicate its message to his students.
16 Ancient Beroea is Aleppo in northwest Syria. The library was in Resh’aina, but it was dedicated to the memory of the bishops of Beroea. Perhaps some calamity had befallen these bishops.
17 In other words, the Syriac translation we have from the 6th century C.E. rests on an earlier “very old book written in Greek.” That’s as far back as we can trace the manuscript tradition.
18 Note the mention of its “inner meaning.”
19 Sirach 1:1, 9–10.
20 It is unclear what the letter-writer means by this. Who are “those from above”? They could refer to God and/or the heavenly host. Or they could mean his religious superiors. At any rate, having witnesses interested in the material puts an added onus on Moses of Ingila to comply with his request. He has already put pressure on him by quoting scriptural injunctions to seek out wisdom, as well as words from Jesus encouraging his followers to honor requests.
21 Matthew 5:42.
22 The anonymous writer seems to realize that the Joseph of the text is really “the Lord.”
23 The Syriac word for fortress is Chesnah. It plays off the word Migdal. The fortress and the tower go together to give the city “life according to the text of Scripture.” See also Proverbs 18:19.
24 Leviticus 19:18; Mark 12:31.
25 2 Timothy 4:10: “. . . for Demas, in love with this present world, has deserted me and gone to Thessalonica.”
26 2 Timothy 1:15: “You are aware that all who are in Asia have turned away from me, including Phygelus and Hermogenes.”
27 Philippians 3:19.
28 Miksinidis is a corruption of the name Epimenides, the author of Cretica.
29 Titus 1:12.
30 Evagrius Ponticus (345–399 C.E.).
31 The passage is somewhat unclear here. It reads “Truly my paucity, when recognized in the form of the self, hesitates to give answer. . . .” The sense is that Moses of Ingila hesitates to give the letter-writer an answer and in the following quotes a number of scriptural passages that urge caution.
32 Moses of Ingila also refers to “the Wise” presumably intending The Book of the Wise, and like the anonymous letter-writer, quotes from a number of works on wisdom.
33 Proverbs 10:19.
34 Proverbs 4:23.
35 Proverbs 10:14.
36 Proverbs 13:3.
37 Proverbs 25:2.
38 Proverbs 28:26.
39 Ecclesiastes 1:8.
40 Ecclesiastes 7:16, 17.
41 Ecclesiastes 12:12.
42 Sirach 5:11, 12.
43 Matthew 5:42.
44 Proverbs 3:27, 28.
45 Proverbs 13:13.
46 Proverbs 14:21.
47 Proverbs 15:4. A contemporary translation expresses the thought this way: “A healing tongue is a tree of life” (Jewish Publication Society translation).
48 Proverbs 18:20–21.
49 Proverbs 15:23. Again a contemporary translation puts it this way: “A ready response is a joy to a man, And how good is a word rightly timed” (Jewish Publication Society translation).
50 Proverbs 16:20.
51 Perhaps a reference to Proverbs 2:6–9: “For the Lord grants wisdom; Knowledge and discernment are by His decree. He reserves ability for the upright, And is a shield for those who live blamelessly, Guarding the paths of justice, Protecting the way of those loyal to him” (Jewish Publication Society translation). The final line of this column of text has been cut off.
52 Matthew 7:7.
53 Isaiah 58:9.
54 James 1:5.
55 1 Corinthians 13:5.
56 Thus Moses of Ingila confirms the anonymous letter writer’s impression that Joseph and Aseneth contains an inner meaning.
57 The manuscript ends abruptly here. There is a straight cut across the page, right through a line of Syriac writing. This indicates that the section is missing not because of deterioration but because of censorship. Since the first page of the text is written on the back of the letter, and since the first page appears in a 12th-century edition, we know for a fact that the 12th-century copyist also had access to Moses of Ingila’s letter. We suspect, therefore, that it was probably this second copyist who censored the text. Perhaps on the last page, Moses of Ingila disclosed his understanding of the hidden meaning contained in Joseph and Aseneth. Perhaps this was too heretical for the 12th-century copyist. As a result, Moses of Ingila’s decoding was lost . . . until now.