Habib's martyrdom account was first only known in an abridged version written by Symeon the Metaphrast. It was not until 1864 that the manuscript of the Martyrdom of Habib was edited by Dr. Wright and translated to English by William Cureton in his Ancient Syriac Documents. The manuscript is written in the Syriac language and dated to 936 AD. It was part of a collection of documents obtained by the British Museum from Egypt. The documents though were originally from the archives of Edessa mentioned by Eusebius in his Church History. Francis Burkitt published an English translation in his Euphemia and the Goth with the Acts of Martyrdom of the Confessors of Edessa. Ernst von Dobschütz edited the Greek traditions about the martyrdom, and Richard Valantasis would also publish an English translation in his Religions of Late Antiquity in Practice by incorporating Francis C. Burkitt's translation together with Ernst von Dobschütz's enumeration.
Narrative overview
The text begins with the reign of Roman emperor Licinius who had commenced repairs to altars of pagan deities everywhere and the worshiping of Jupiter. At the time, Habib who was from Telzeha, encouraged Christians in different villages not to worship those deities. His actions were soon reported to Licinius who ordered a search and execution of Habib. Habib's friends and family were arrested in Telzeha. After, Habib went to Edessa from the village Zeugma to surrender himself to Theotecnus, the caretaker to the governors home. Theotecnus encouraged him to leave in fear of his life, but Habib refused because he wanted to preserve his salvation. He was then taken to the governor for an extensive discussion, then he was imprisoned, tortured, and put to death by being set ablaze. Much of the populace was emotionally distressed about his death. Both pagans and Jews sympathized with him after his death, so they covered his body after.
Connection with other Syriac texts
The Martyrdom of Habib along with the Acts of Shmona and of Gurya are claimed to be authored by a Theophilus who also claims to have witnessed the martyrdoms. Scholars compare both texts with the spurious 5th century AD texts Acts of Sharbel and the Martyrdom of Barsamya in order to determine the reliability of the texts. In the Doctrine of Addai, a list unique to the text concerning the names of Addai's first Christian converts who are of nobility are also mentioned in the Acts of Sharbel and the Martyrdom of Barsamya. According to Sebastian Brock, all three texts were authored by the same group. He continues to state that Addai's first Christian converts mentioned in the Acts of Sharbel and the Martyrdom of Barsamya were implemented in the texts with literary concepts from that of the Martyrdom of Habib and the Acts of Shmona and of Gurya. Because of this, Brock concludes the authors of the Acts of Sharbel and the Martyrdom of Barsamya were either integrating the ideal that their pagan ancestors converted to Christianity at an early period, or the upper class of Eddasa had a martyr prior to Shmona, Gurya, and Habib.
Evidence of Habib's martyrdom
The reliability of the text is not universally accepted. The precise date of the martyrdom is also doubted. Francis Burkitt estimated the date of Habib's persecution to 310 AD by using draconian measures with the transmitted text. Biblical scholars though acknowledge the occurrence of Habib's martyrdom. Ephrem the Syrian mentions Habib in his Carmina Nisibena, and relics of Habib were found in Edessa. His name is also written in the Menologion of Basil II, and on a martyrdom calendar manuscript dated to the fourth century AD which list names of martyrs from Edessa.
