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By the time of the Muslim conquests of the Middle East, Eastern Christianity had experienced numerous divisions caused by ideological and political confrontations. Controversies over the union of the divinity and the humanity of Christ, perceived as an essential point of Christian doctrine, as well as the Byzantine imperial policy, aiming at strengthening Byzantium’s infl uence in Syria, Arabia, the Caucasus, and Egypt, had resulted in the separation of the ethno-religious communities of these provinces from Byzantium. The controversies remained unsett led, and the divisions, created by them, continued. To a Muslim observer, Eastern Christianity looked like a hodgepodge of various denominations among which the following three were the most infl uential: the Syro-Persian Christianity, the Graeco-Roman Orthodoxy, and the anti-Chalcedonian faction, insisting on “one nature” of Christ. The Muslim jurist and doxographer Muḥammad ašŠahrastānī (1076–1153) summarized this as follows in his celebrated Book of Religions and Sects (Kitāb al-milal wa-n-niḥal): “Then Christians split up into seventy two sects,1 the three big divisions among them being: the Melkites, the Nestorians, and the Jacobites.”2 A similar view of the Christian divisions, diff erentiating between three main communities, is also found in the Christian author ʿAlī ibn Dāwūd al-Arfādī’s The Book of the Concordance of Faith (Kitāb iǧtimāʿ al-amāna), infl uenced by the Islamic doxographical tradition: “[Christians] are reducible to three divisions (fi raq), for they ascend to three denominations (maḏāhib)

JACOBS AND JACOBITES: THE SYRIAN ORIGINS OF THE NAME AND ITS EGYPTIAN ARABIC INTERPRETATIONS