Iwangiliún - ܐܘܢܓܠܝܘܢ

All four Gospels arranged into specific reading passages identified for dates throughout the Church year, intended for use in the Church of the East. The chapters are occasionally separated by intricate geometrical illumination (see f. 56r, 59v, 76v, 87v. 111v, 119v, 122v, 139r, 155r, 186v, 203v), although most are identified by red titles only. Some titles and passages of note are copied in gold leaf, while others are marked with oversized script featuring geometric patterns and floral illumination. The text is interspersed with Arabic invocations inside boxes of geometrical illumination (see ff. 10r, 35r, 90r, 134v). The manuscript contains a number of illustrations, including :. f. 1r : The four Evangelists. f. 12r : Twelve Magi. f. 12v : (at the top) Mary behind a screen along with her midwife (?) and others, on a red background with floral decoration; (at the bottom) Five shepherds. f. 21v : John the Baptist. f. 22r : A Cross formed of floral patterns, on a background of floral illumination. f. 97v : Jesus'' entry into Jerusalem. f. 126r : Mary, two angels and Jesus meeting near the tomb, which is guarded by six Jews. f. 147v : Mary meets with Disciples (?). f. 148r : The Ascension. f. 152r : Four men in discussion. f. 193r : A Cross. The first colophon of the work is found on f. 206r, written in Madhnḥāyā script. It relates that the manuscript was copied for use in both the Syriac Orthodox Church (the Church of Mār Yaqᶜúb) and that of Mār Giúrgís in the village of Tel Zaqifa (Tellesquf, Iraq?) by Qašíšā ᶜísā Bar Mšāḥā Rays Ḥasan. A second colophon is found, in Estrangelā script, on f. 213v, stating that this manuscript was copied in the city of Mosul in the year 1810 AG (1499 CE) in the month of Tishri Qadim, on a Tuesday. An Arabic inscription on f. 215r names the copyist of the manuscript Fakhr al-din from Mosul, confirmed in the rest of the Syriac text as Qašíšā Elias, known as Fakhr al-Din, Bar Sayfāyā. Third and fourth colophons are found on ff. 216v and 217r. The first of the two states that Ali Pasha came to Shingar in the year 2115 AG (1803 CE). This note was made by Mšamšānā Giúrgís, son of the faithful woman Guzel. The latter colophon relates that the work was repaired by Mšamšānā Giúrgís bar Qašíšā Danāᵓíl in the year 2013 AG (1701 CE) at the expense of or under the attention of Qašíšā Markú bar Qašíšā Matai, Qašíšā Kúšb‎ú Qankāyā bar Mhaymānā Ayar, Qašíšā ᶜasqar bar Mhaymānā ᶜabríš, Qašíšā Darmān bar Mhaymānā ᶜísa, Mšamšānā ᶜajmāyā bar Mhaymānā Mezú, Darveš, and Kazúm Rays bar Mhaymānā Nísan, all of whom were from the village of Tel Zaqifa. A fifth colophon is found on f. 217v stating that weevil, or an evil person, (ܡܢܝܢܐ) came to the country in the year 2116 AG (1804 CE). The manuscript is copied in very large Estrangelā script, with some additions, marginalia and the colophons written in Madhnḥāyā script. The volume contains two additional folios following the fifth colophon, both of which appear to be from other manuscripts. Folio 218 is a double-sided text in Madhnḥāyā script containing a religious or liturgical text. The middle of the folio has a dark crease, implying that this might be a previously folded sheet removed from a bound volume. Folio 219 contains illustrations on both sides. The recto features images of twelve men in local dress each of whom is contained within an arch. The men are organized into a matrix of 2 x 6 arches, with those on the right of the middle divider looking to the left, and those on the left looking to the right. The men are further enclosed within a floral border. The verso contains an illustration of a tiger led by a man wearing a turban, with a few leaves of plants.

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This manuscript is identified as XXX in:. Josiah Forshall and Friedrich August Rosen, Catalogus Codicum Manuscriptorum Orientalium Qui in Museo Britannico Asservantur : Pars Prima, Codices Syriacos et Carshunicos Amplectens (London: Impensis Curatorum Musei Britannici, 1838), pp. 51-53.