总体而言，伊斯兰教出现之前的阿拉伯多神教社会是不识字的，但发展出了极为丰富的口头与听觉传统以及史诗故事，尤其珍视精妙的口头诗歌，而这正是最古老的阿拉伯文学形式。此外，在伊斯兰教出现之前的许多世纪里，阿拉伯语在阿拉伯半岛及其周边以口头为主的文化中传播，黎凡特和伊拉克部分地区的阿拉伯化，也都是通过记诵口头与听觉传统、史诗、阿拉伯诗歌以及经典诗篇（例如《悬诗》，mu’allaqat）来实现的。这些伊斯兰前的诗歌成为阿拉伯语言和修辞的主要来源，也是当时政治与文化生活的丰富历史记录。伊斯兰前有力的口头与听觉传统和诗歌的传承，以及史诗的记诵，不仅通过诗人和讲述者（rawis）得以延续，也通过往来各地的阿拉伯商人、每年前往伊斯兰前麦加的朝觐，以及季节性文学集市上的诗歌比赛而传播（一个著名的例子是希贾兹塔伊夫附近的欧卡兹集市，Souq ‘Ukath）。在这种伊斯兰前的阿拉伯文化中，诗人扮演着口述历史学家、故事讲述者、社会批评者、公共知识分子、占卜者和政治煽动者的角色。

By and large Arab pagan society was illiterate, cultivating immensely rich oral/aural traditions and epic stories and prizing, in particular, exquisite oral poetry, the oldest form of Arabic literature. Furthermore, for many centuries before Islam the spread of Arabic in the predominantly oral culture of Arabia and beyond, and the Arabisation of parts of the Levant and Iraq, were carried out through the memorisation of oral/aural traditions, epics, Arabic poetry and classic poems (for instance, the mu’allaqat). This pre-Islamic poetry became a major source for the Arabic language and rhetoric and a rich historical record of the political and cultural life of the time. This communication of powerful pre-Islamic oral/aural traditions and poetry and the memorisation of epics were transmitted not only by poets and rawis (storytellers) but also by travelling Arab traders, through the annual pilgrimage to pre-Islamic Mecca and poetry competitions at seasonal literary markets (a famous example was Souq ‘Ukath, near Ta’if in the Hijaz). In this pre-Islamic Arab culture the poet played the role of oral historian, storyteller, social critic, public intellectual, soothsayer and political agitator.

阿拉伯诗歌与阿拉伯文读写能力，以及从以口头/听觉为主的文化与口头传统，逐步转向更具读写性的阿拉伯语环境和书籍文化，受到希腊化基督教的传播以及随后伊斯兰教兴起的极大影响，也受到伊斯兰教所称"有经人"（ahl al-kitab）的影响。尤为关键的是，从文盲与口头/听觉传统走向读写能力与书面文化的这一渐进过程，也得到了巴勒斯坦加萨尼王朝酋长（phylarchs）基督教阿拉伯宫廷的推动。这些宫廷慷慨资助艺术，尤其是阿拉伯诗歌。 随着伊斯兰教的传播，这一走向读写的运动，连同对史诗和古典阿拉伯诗歌进行背诵的重要传统，继续繁荣发展。而关键在于，它还伴随着对《古兰经》的诵读与背诵，借此传播标准阿拉伯语，推动阿拉伯化，并使阿拉伯语成为新建伊斯兰帝国的通用语。巴勒斯坦行省（Provincia Palaestina）以及前阿拉伯行省（Provincia Arabia）的阿拉伯人，其文化以口头/听觉为主，同样受到5至6世纪阿拉伯人文学生活的影响，也受到诗人、吟诵者（rawis）与普通民众背诵古典阿拉伯诗歌这一传统的影响。

Arabic poetry and Arabic literacy and the movement from a predominantly oral/aural culture and oral traditions to a more literate Arabic setting and book culture was hugely influenced by the spread of Hellenistic Christianity and later the rise of Islam and by what Islam termed the ‘people of the Book’ (ahl al-kitab). Crucially, this gradual movement from illiteracy and oral/aural traditions to literacy and written culture was also promoted by the Christian Arab courts of the Ghassanid phylarchs of Palestine. These courts generously patronised the arts, especially Arabic poetry. This movement to literacy, together with the important tradition of memorisation of epics and classic Arabic poetry, continued to flourish with the spread of Islam, but crucially it was also accompanied by the reading and memorisation of the holy Quran as a means of spreading standard Arabic and establishing Arabisation and Arabic as the lingua franca in the newly founded Islamic empire. The Arabs of Provincia Palaestina and former Provincia Arabia, with their predominantly oral/aural culture, were also influenced by the literary life of the Arabs in the 5th and 6th centuries and by the tradition of memorisation of classic Arabic poetry by poets, rawis and ordinary people.

在伊斯兰教出现之前，伊拉克南部的希拉和巴勒斯坦第二行省的吉比耶都有基督教阿拉伯宫廷，宫廷诗人中有纳比加·扎卜亚尼（约公元535–604年），他对古典阿拉伯诗歌的传播起了重要作用。加萨尼部落的国王（部落首领）

In pre-Islamic times, there were Christian Arab courts at Hirah, in southern Iraq, and Jabiyah, in Palaestina Secunda, and court poets, such as al-Nabighah adh-Dhubyani (535–604 AD), who played an important role in the spread of classical Arabic poetry. The Ghassanid tribal kings (phylarchs)

其中，尤其是第二巴勒斯坦省的统治者，他们资助艺术并在宫廷中款待了一些重要的阿拉伯诗人，如奈比加（al-Nabighah）和哈桑·本·萨比特（Hassasn ibn Thabit，他是先知穆罕默德ﷺ的同伴，卒于674年）。

of Palaestina Secunda, in particular, patronised the arts and entertained some key Arabian poets such as al-Nabighah and Hassasn ibn Thabit (a companion of the Prophet Muhammad who died in 674) at their courts.

一种可能的联系是，加萨尼王朝作为“福音之地”巴勒斯坦基督教圣地的守护者，与未来麦加的伊斯兰圣地之间，可以通过与先知穆罕默德ﷺ同时代的纳比加（al-Nabighah，1A）来理解。纳比加（字面意思是“天才”）

One possible connection between the Ghassanids of Palestine as protectors of the Christian holy places in the ‘land of the Gospel’ and the future Islamic holy places in Mecca is related to al-Nabighah, a contemporary of the Prophet Muhammad (570–632 AD). Al-Nabighah (literally ‘the genius’)

是前伊斯兰时期最后几位伟大的阿拉伯诗人之一，他大部分时间都在巴勒斯坦的加萨尼王朝宫廷以及希拉的基督教阿拉伯国王——即拉赫姆家族的曼迪尔们——的宫廷中度过。与第三巴勒斯坦（Palaestina Tertia）和第二巴勒斯坦（Palaestina Secunda）相似，希拉是伊斯兰之前一个重要的阿拉伯基督教中心，在4至7世纪间是东方教会的一个教区，到公元410年时已成为聂斯托利派主教区的所在地。纳比加以其基督教阿拉伯名字“伊利亚斯”（‘Ilyas）闻名，后来又被称为“来自福音之地的伊利亚斯”（Ilyas min ard al-Bishara الياس من أرض البشارة），或称圣地的伊利亚斯，这一称呼见于阿拉伯历史学家马克里兹（1364–1442）的记载。希腊语是拜占庭时期巴勒斯坦的两种通用语之一，而“伊利亚斯”是希腊语名字Elias的阿拉伯语形式，这一名字在今天的阿拉伯基督徒中仍很常见。

was one of the last great Arab poets in the pre-Islamic era who spent most of his time at the courts of the Ghassanid kings in Palestine and the courts of the Christian Arab kings of Hirah, al-Mundhirs. Like Palaestina Tertia and Palaestina Secunda, Hirah was an important major pre-Islamic Arab Christian centre, being a diocese of the church of the East between the 4th and 7th centuries and seat of the Nestorian bishopric by 410 AD. Al-Nabighah became known as by his Christian Arab name ‘Ilyas and later ‘Ilyas from the Land of the Gospel’ (Ilyas min ard al-Bishara الياس من أرض البشارة ) or the Holy Land, as described by Arab historian al-Maqrizi (1364–1442). Greek was one the two lingua francas of Byzantine Palestine and Ilyas is the Arabic form of the Greek Elias, a name common among Christian Arabs today.

阿尔-纳比加/伊利亚斯是伊斯兰教历二世纪中叶之前其诗作被收集整理的六位杰出的前伊斯兰时期诗人之一,他们的诗歌被视为阿拉伯诗歌的标准。这些诗人创作了可与史诗相media比的长篇诗作,因其曾被悬挂于克尔白(位于麦加伊斯兰最神圣清真寺中央的建筑)的墙壁上,故被称为“悬诗”(Muʿallaqat)。现存关于加萨尼王朝城市中心与宫廷的描述,呈现出一幅奢华而文化生活活跃的图景,其中艺术、音乐,尤其是阿拉伯语诗歌都得到了赞助。

Al-Nabighah/Ilyas is one of the six eminent pre-Islamic poets whose poems were collected before the middle of the 2nd century of Islam, and have been regarded as the standard of Arabic poetry. These poets have written long poems comparable to epic poems, known as Muʿallaqat since they were hung on the walls of the Kaaba (a building at the centre of Islam’s most sacred mosque in Mecca). The surviving descriptions of the Ghassanid urban centres and courts impart an image of luxury and an active cultural life, with patronage of the arts, music and especially Arab-language poetry.

沃里克·鲍尔（Warwick Ball）是作家、考古学家，也曾任约旦文物部门的建筑保护师，他评论道：

Warwick Ball, writer, archaeologist and former Architectural Conservator in the Department of Antiquities in Jordan, comments:

在伊斯兰哲学家与伊斯兰教哈里发朝廷兴起之前，加萨尼王朝的宫廷是阿拉伯诗歌最重要的中心，其宫廷文化，包括他们对沙漠宫殿（如伊本·瓦尔丹宫）的偏爱，为倭马亚哈里发及其宫廷提供了范本。

the Ghassanid courts were the most important centres for Arabic poetry before the rise of the Caliphal courts under Islam, and their court culture, including their penchant for desert palaces like Qasr ibn Wardan, provided the model for the Umayyad caliphs and their court.

(Ball 2000: 103‒105；亦见 Shahid 2006b: 102)

(Ball 2000: 103‒105; also Shahid 2006b: 102)

撒玛利亚人社群曾在罗马时代巴勒斯坦几乎所有城市中建立,包括尼亚波利斯、塞巴斯特、凯撒利亚滨海城、斯基托坡利斯、阿什凯隆、阿什杜德、加沙、雅夫尼、以玛乌斯和安提帕特里斯(Hjelm 2016),拜占庭时期,这些社群也分布于巴勒斯坦大多数城市。事实上,从人口构成看,讲希腊语的拜占庭基督徒和撒玛利亚人主导了巴勒斯坦第一省的中部地区,而信奉基督教的加萨尼德阿拉伯人与纳巴泰阿拉伯人则分别主导了巴勒斯坦第二省和第三省。然而,5、6世纪期间,巴勒斯坦第一省的撒玛利亚人起义双方都极为暴烈,拜占庭人及其加萨尼德阿拉伯盟友对起义的残酷镇压(Crown 1989: 72–73;Shahid 2010: 8),促使该地区人口构成发生转变,使基督徒在此后数十年间成为巴勒斯坦第一省的主导群体。此外,自7世纪初起,许多撒玛利亚人皈依了伊斯兰教。

Samaritan communities were established in practically all the cities of Roman Palestine: Neapolis, Sebaste, Caesarea Maritima, Scythopolis, Ascalon, Ashdod, Gaza, Iamnia, Emmaus, Ashdod and Antipatris (Hjelm 2016), and these communities were also found in most Palestinian cities in the Byzantine period. In fact, demographically the Greek-speaking Byzantine Christians and Samaritans dominated the central region of Palaestina Prima, while the Christian Ghassanid Arabs and Nabataean Arabs dominated Palaestina Secunda and Palaestina Tertia respectively. However, the Samaritan revolts during the 5th and 6th centuries in Palaestina Prima were marked by great violence on both sides, and their brutal suppression at the hands of the Byzantines and their Ghassanid Arab allies (Crown 1989: 72–73; Shahid 2010: 8) contributed to shifting the demographics of the region, making the Christians the dominant group in the province of Palaestina Prima for many decades. Also, many Samaritans converted to Islam from the early 7th century onwards.

加萨尼德阿拉伯人在公元5世纪崛起，成为巴勒斯坦一个重要的种族语言宗教群体，其一性论正教会在巴勒斯坦也变得举足轻重。在5至6世纪，他们的首都位于戈兰高地的贾比亚，该地属于第二巴勒斯坦省。公元520年，叙利亚语阿拉姆语的一封信件中提到了“Gabitha”，该信出自一性论主教贝特阿尔沙姆的西缅之手。公元636年亚尔穆克战役之后，阿拉伯人征服了巴勒斯坦和叙利亚，加萨尼德人的城镇贾比亚成为叙利亚穆斯林军队主要军营的指挥中心。总体而言，一性论派的加萨尼德阿拉伯人更愿意接受穆斯林阿拉伯征服者，而不是信奉卡尔西顿信经的基督徒（Wigram 2004）。亚尔穆克战役中拜占庭军队失利之后，许多加萨尼德人很可能乐于摆脱拜占庭皇帝和讲希腊语、信奉卡尔西顿教义的教会，转而与崛起中的伊斯兰力量结盟。

The Ghassanid Arabs rose in the 5th century to be become an important ethno-linguistic religious community in Palestine and their Monophysite Orthodox Church became important in Palestine. In the 5th‒6th centuries their capital was at Jabiyah in the Golan Heights, located within Palaestina Secunda. ‘Gabitha’ is mentioned in 520 AD in a Syriac Aramaic letter of Monophysite Bishop Simeon of Bet Arsham. Following the Battle of Yarmouk in 636 AD and the Arab conquest of Palestine and Syria, the Ghassanid town of Jabiyah became the headquarters of the main military camp for the Muslim armies in Syria. Overall the Monophysite Ghassanid Arabs preferred the Muslim Arab conquerors to the Christian Chalcedonians (Wigram 2004). Following the Byzantine military defeat at Yarmouk many of the Ghassanids would have been happy to get rid of the Byzantine Emperor and the Greek-speaking Chalcedonite Church and ally themselves with the rising power of Islam.

源自古兰经阿拉伯语术语“millah”（米勒）的“millet”一词，指伊斯兰教统治下的宗教共同体。加萨尼王朝主导的基督一性论正教教会，可能为伊斯兰教提供了米利特制度的理念。这一原则适用于非穆斯林，使他们在伊斯兰统治下的巴勒斯坦和近东的历史中，能够在自己的共同体内享有相当程度的宗教和社会自治。

Derived from the Quranic Arabic term millah, the term millet denoted the religious community under Islam. The Ghassanid-dominated Monophysite Orthodox churches may have given the idea of the millet system to Islam. This became a principle for non-Muslims, who were given a significant degree of religious and social autonomy within their own community throughout the history of Islamic Palestine and the Near East.

此外,据历史学家沃里克·鲍尔(Warwick Ball)和伊尔凡·沙希德(Irfan Shahid)所言,加萨尼人在阿拉伯语境中推行一种更简单、更严格一神论的基督教形式,可以说预示了伊斯兰教的出现(Ball 2000: 105;Shahid 2006b: 102)。

Furthermore, according to historians Warwick Ball and Irfan Shahid, the Ghassanids’ promotion of a simpler and more rigidly monotheistic form of Christianity in a specifically Arab context can be said to have anticipated Islam (Ball 2000: 105; Shahid 2006b: 102).

大马士革与耶路撒冷之间的加萨尼王朝阿拉伯人聚居区享有相当大的自治权，这源于其聚居点同时获得了两种地位：一是由阿拉伯族长（部落王）统领的部落酋长领地（phylarchate），二是由主教统领的主教区（episcopate）。彼得罗斯（或彼得鲁斯）原名阿斯佩贝托斯，是来自拜占庭阿拉伯行省（Provincia Arabia）的一名阿拉伯部落或部落联盟首领，他是巴勒斯坦第一行省（Palaestina Prima）中首位同时被任命为部落酋长与主教的人（Shahid 2006a: 181；Isaac 2003: 450‒451）。阿斯佩贝托斯的经历颇为传奇。他最初是波斯沙阿麾下的一名军事指挥官，后来投奔拜占庭，成为阿拉伯行省的阿拉伯族长。此后他迁往巴勒斯坦第一行省，定居在欧塞米乌斯修道院（Monastery of Euthemius）附近，该修道院位于埃利亚卡皮托利纳（耶路撒冷）与……之间。

The substantial autonomy achieved by the Ghassanid Arab-populated settlements of Palaestina Prima was derived from the fact that their localities acquired the status of both phylarchates, headed by a supreme Arab phylarch (a tribal king), and episcopates, headed by bishops. Petros (or Petrus), a chief of an Arab tribe or group of tribes from Byzantine Provincia Arabia, whose original name was Aspebetos, was the first to be simultaneously appointed as phylarch and bishop in Palaestina Prima (Shahid 2006a: 181; Isaac 2003: 450‒451). The colourful career of Aspebetos was remarkable. He started as a military commander in the service of the Persian shah. He then defected to the Byzantines and became the Arab phylarch of Provincia Arabia. He then moved to Palaestina Prima, settling near the monastery of Euthemius, located between Aelia Capitolina (Jerusalem)

并且担任耶利哥的，以及巴勒斯坦第一行省的阿拉伯部落首领（phylarch）。

and Jericho, and served as the Arab phylarch of Palaestina Prima.

他和他的儿子特雷邦随后皈依基督教，并由欧西米乌斯施洗。他还采用了“彼得罗斯”这个名字（希腊语：磐石），此名成为他的洗名。“布特罗斯”是希腊名“彼得罗斯”的阿拉伯语形式，至今仍在巴勒斯坦及阿拉伯基督徒中常见，他本人及其阿拉伯追随者在巴勒斯坦便以此名相称。

He and his son Terebon were then converted to Christianity and baptised by Euthemius. He also adopted the name Petros (Greek: rock) which became his baptismal name. Butros, the Arabic form of the Greek name Petros – a name still common among Palestinian and Arab Christians – would be the name used by him and his Arab followers in Palestine.

彼得罗斯/布特罗斯于公元427年左右成为巴勒斯坦帕伦博勒的首位主教兼省长。这一系列的巴勒斯坦主教一直延续到6世纪中叶。尽管他的主教辖区设在第三巴勒斯坦省，但他隶属于埃利亚卡皮托利纳的全巴勒斯坦宗主教区，该宗主教区后来被称为伊利亚（耶路撒冷）宗主教区。

Petros/Butros became first phylarch-bishop of the Palestinian Parembole in around 427 AD. This line of Palestinian bishops survived until the middle of the 6th century. Although his bishopric was based in Palaestina Tertia, he was responsible to the All Palestine Patriarchate of Aelia Capitolina, which later became known as the Patriarchate of Ilya (Jerusalem)

在阿拉伯穆斯林统治之下，自637年起。阿斯佩贝托斯／布特罗斯皈依之后，他所属的阿拉伯部落也随之皈依，他成为一名热忱的基督徒，多年来带领皈依的撒拉逢（阿拉伯）基督徒群体，并使巴勒斯坦的阿拉伯基督徒人数显著增加。他一生事业的顶峰，是他积极参与431年的大公会议——以弗所公会议。在那里，他不仅仅是会议名单上的一个签署者，更是积极参与辩论的人，并作为以弗所公会议的代表前往会见聂斯托利（Shahid 2006a: 46‒48, 181‒184, 528; 2006b: 128）。阿斯佩贝托斯家族的成员继续兴盛，担任阿拉伯巴勒斯坦第一行省（Palaestina Prima）部落首领。到6世纪，巴勒斯坦修道生活的历史学家、斯基托波利斯的基利尔（Cyril of Scythopolis）称阿斯佩贝托斯的曾孙泰雷蓬二世（Terebon II）为“该地区著名的部落长”，该地区即耶路撒冷与耶利哥之间的区域（Shahid 1995: 652）。

under Arab Muslim rule from 637 onwards. The conversion of Aspebetos/ Butros was followed by the conversion of his Arab tribe and he became a zealous Christian and for years led his converted Saracen (Arab) Christian community and managed to increase significantly the number of Christian Arabs in Palestine. The climax of his career was his active participation at the ecumenical Council of Ephesus in 431 AD, where he appears not merely as a subscription in the conciliar list but as an active participant in the debates and a delegate of the Council of Ephesus to Nestorius (Shahid 2006a: 46‒48, 181‒184, 528; 2006b: 128). Members of the house of Aspebetos continued to thrive as the tribal leaders of Arab Palaestina Prima and in the 6th century Cyril of Scythopolis, the historian of monastic life in Palestine, describes Terebon II, Aspebetos’ great-grandson, as ‘the renowned phylarch in this region’: the area between Jerusalem and Jericho (Shahid 1995: 652).

但是，巴勒斯坦一省（Palaestina Prima）这一核心行省中“自治”的阿拉伯族长兼主教，与边境两省——巴勒斯坦二省（Palaestina Secunda）和巴勒斯坦三省（Palaestina Tertia）——中相当独立的加萨尼王朝国王兼族长（即阿布·卡里布和哈里斯）之间，存在一些根本性的差异。后者是从既定且获得承认的都城进行统治的。

But there were some fundamental differences between the ‘autonomous’ Arab phylarchs-bishops of Palaestina Prima – a core province – and the fairly independent Ghassanid kings-phylarchs of the two ‘frontier provinces’ of Palaestina Secunda and Palaestina Tertia: Abu Karib and al-Harith. The latter operated from established and recognised capitals.

他们还统率着规模可观的正规阿拉伯军队,而不仅仅是部落的附属兵力。他们在其广阔的统治范围内维护法律与秩序,并从流经其行省的利润丰厚的国际和地区贸易中征收税收。他们负责守卫巴勒斯坦的圣地,而且尤为重要的是,他们派遣自己的使节出访外国——这些使节以他们自己的名义行事,而非代表拜占庭国家。

They also commanded their own substantial professional Arab armies, and not just contingent tribal forces. They enforced law and order within their wider domain and raised revenues and taxes from the lucrative international and regional trade passing through their provinces. They provided protection to the holy places in Palestine and, crucially, they dispatched their own ambassadors to foreign countries – ambassadors who acted in their names rather than representing the Byzantine state.

451年是巴勒斯坦教会的转折之年。在451年的卡尔西顿大公会议上，“三巴勒斯坦”省份从安条克牧首区的管辖中分离出来。“三巴勒斯坦”在教会事务上与安条克的分离，并未立即影响到仍然坚定信奉东正教的联邦民族阿拉伯教会。6世纪时，基督一性论在近东传播，尤其是在皇帝阿纳斯塔修斯的推动下，耶路撒冷牧首区仍然是巴勒斯坦希腊主导的正统信仰的堡垒，这一遗产对巴勒斯坦教会内部阿拉伯人与希腊人的关系产生了持久影响（Shahid 2006a: 528）。它也引发了一直延续至今的内部冲突；在公元5世纪，巴勒斯坦教会内部的这些分歧还体现在象征符号和颜色标识上：

The year 451 was a turning point for the Church in Palestine. At the Council of Chalcedon, 451, the ‘Three in One’ Palestine provinces were separated from the jurisdiction of the Patriarchate of Antioch. The ecclesiastical separation of the ‘Three Palestines’ from Antioch did not have an immediate effect on the Arab church of the federates who remained staunchly Orthodox. With the growth of Monophytism in the Near East in the 6th century, especially after the impetus given by the Emperor Anastasius, the Patriarchate of Palestine remained the stronghold of Greek-dominated orthodoxy in Palestine and this legacy had a lasting impact on Arab‒Greek relationships within the Palestine Church (Shahid 2006a: 528). It also opened up internal conflicts which lasted until today; in the 5th century AD, these internal divisions within the Palestine Church were also reflected in symbols and colour codes:

阿拉伯的三个巴勒斯坦行省的联盟者，至少是第一巴勒斯坦和第二巴勒斯坦，依然坚定地保持东正教信仰，而耶路撒冷牧首区管辖范围之外的人，大多是基督一性论者，尤其是占主导地位的加萨尼人。阿拉伯教会内部的这种分裂，在巴勒斯坦史学中也有所反映：在史学中，巴勒斯坦第一行省驻军营地（Parembole）中信奉东正教的阿拉伯部落首领（phylarchs）形象十分鲜明，而阿拉伯半岛的加萨尼人形象则较为黯淡。（Shahid 2006a: 528）

The Arab federates of the three Palestines, at least Prima and Secunda, remained staunchly Orthodox, while those outside the jurisdiction of the Patriarchate of Jerusalem, were mostly Monophysites, especially the dominant group, the Ghassanids … The division within the Arab church is reflected in Palestinian historiography, where the image of the [Arab] Orthodox phylarchs of the Parembole in Palaestina Prima is bright and that of the Ghassanids of Arabia is dim. (Shahid 2006a: 528)

与巴勒斯坦一省(Palaestina Prima)、第二巴勒斯坦(Palaestina Secunda)和第三巴勒斯坦(Palaestina Tertia)的所有阿拉伯酋长相比,耶路撒冷(埃利亚·卡皮托利纳)的阿拉伯宗主教埃利亚斯的背景颇为不同。公元494年,他成为全巴勒斯坦教会的首领。其他人都是作为同盟者的阿拉伯国王,而埃利亚斯是出生于阿拉伯的罗马阿拉伯人。他的教会生涯同样非同寻常。

Somewhat different in background from all Arab phylarchs of Palaestina Prima, Palaestina Secunda and Palaestina Tertia was Elias, the Arab Patriarch of Aelia Capitolina (Jerusalem), who became head of the All Palestine Church in 494 AD. While the others were federate Arab kings, Elias was a Rhomaic Arab born in Arabia. His ecclesiastical career was no less remarkable.

他早年在巴勒斯坦的沙漠中出家为修士，追随大圣欧提米乌斯（377–473年）。欧提米乌斯是一位修道院院长，如今在罗马天主教会和东正教会中都受到敬崇。之后，耶利亚引起了宗主教阿纳斯塔修斯的注意，后者任命他为耶路撒冷阿纳斯塔西娅教堂的司铎。最终，耶利亚成为这座圣城的宗主教，并切实有效地管理其宗主教区。他致力于改善教堂和修道院，并奠定了耶路撒冷圣母教堂的基础。这座宏伟的教堂在查士丁尼皇帝在位期间建成，并于543年奉献。

He started as a monk in the desert of Palestine associated with Saint Euthymius the Great (377–473), an abbot venerated today in both Roman Catholic and Eastern Orthodox churches. Elias then drew the attention of Patriarch Anastasius, who ordained him priest of the Church of Anastasia in Jerusalem; finally, Elias became the Patriarch of the holy city, and engaged in an effective administration of his Patriarchate. He devoted time to the improvement of the churches and monasteries and laid the foundation of the Church of the Theotokos in Jerusalem, the spectacular church completed during the reign of Emperor Justinian and dedicated in 543.

或许以利亚也参与了一部简明礼仪书和圣经诵读本的阿拉伯文翻译工作，以惠及散居于"三个巴勒斯坦"（这些地区处于他的教区管辖之下）的各阿拉伯基督徒群体（Shahid 2006a: 193‒194）。

Possibly Elias was also associated with the translation of a simple liturgy and biblical lectionary into Arabic for the benefit of the various Christian Arab communities scattered in the ‘Three Palestines’ which came under his ecclesiastical jurisdiction (Shahid 2006a: 193‒194).