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Ephemerides Liturgicae 131 (2017) 80-91
A COPTO-GREEK HYMN FOR JOHN THE BAPTIST
Studium agit de cultu S. Ioannis Baptistae in Aegypto. Dum
conspectus iam notorum monumentorum pro Aegypto inferiore offertur,
textus nondum vulgatus de Praecursore Domini datur pro Aegypto
superiore traditionem loci illustrans una cum diligenti
manu-scripti descriptione, collatione textus sahidici cum graeco,
translatione anglica et signifi-catione correctionum ad versionem
graecam afferendarum. Dissertatio iudicio concludi-tur de momento
rerum ex eodem emergentium.
The brief study by E. Lucchesi of the three praises of the
three
patriarchs of Alexandria, Athanasius, Theophilus and Cyril
concludes thus: “Ceci nous convainc de l’urgence de rouvir le
dossier copte de Jean-Baptiste, puisqu’aussi bien on assiste à une
floraison de textes Coptes le concernant”1.
John the Baptist is an important figure in Coptic Literature.2
It is also apparent that in the rite of Lower-Egypt, only few
saints have the right to “intercessions” while all the other saints
only pray for us. The exceptional cases include the Virgin Mary,
the Archangels and the heavenly creatures and also John the
Baptist.3
Lower Egypt’s liturgy has many texts dedicated to the Baptist,
such as doxologies,4 Tarh,5 glorifications,6 antiphonarion,7 and
two late Psalis8 attributed to Nicodemus.9
Moreover, the veneration of John the Baptist in Lower Egypt is
justified by the presence of his relics in Alexandria, brought to
the city by
1 Enzo Lucchesi, “Trois éloges Coptes de Jean-Baptiste attribués
à Athanase, Théophile et Cyrille d’Alexandrie”, Vigiliae
Christianae 53 (1999) 323-324.
2 Walter. Till, “Johannes der Täufer in der koptischen
Literatur”, Mitteilungen des deut-schen Archäologischen Instituts
Kairo 16 (1958) 310-332.
3 Youhanna Nessim Youssef, “Notes on the ‘Magma’ (memento
sanctorum) and the Athanasius Prayer in the Coptic Psalmodia”,
Journal of Coptic Studies 7 (2005) 111-124.
4 Yassa ‘Abd al-Masih, “Doxologies in the Coptic Church –
Unedited Bohairic Doxologies I (Tût –Kyahk”, Bulletin de la Société
d’Archéologie Copte 7 (1941) 31-61, especially p. 35.
5 Oswald Hugh Ewart Burmester, “The Turûhât of the Saints
(Tût-Bâbah, Hatûr)”, Bulle-tin de la Société d’Archéologie Copte 4
(1938) 141-194, especially pp. 150-151.
6 Youhanna Nessim Youssef, “Une relecture des Théotokies
Coptes”, Bulletin de la So-ciété d’Archéologie Copte 36, (1997)
153-170. Id., “Une relecture des glorifications coptes”, Bulletin
de la Société d’Archéologie Copte 34 (1995) 77-83.
7 De Lacy E. O’Leary, The Difnar (Antiphonarium) of the Coptic
Church, Vol. 1, Luzac, London 1926, pp. 2-3.
8 For an overview cf. Yassa ‘Abd al-Masih, “Remarks on the
Psalis of the Coptic Church”, Bulletin de l’Institut des Études
Coptes 1(1958): 85-100
9 Youhanna Nessim Youssef, “Nicodème auteur des psalies”,
Orientalia Christiana Pe-riodica 60 (1994) 625-633; Id.,
“Recherches d’hymnographie copte: Nicodème et Sarkis”, Orientalia
Christiana Periodica 64 (1998) 383-402.
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A COPTO-GREEK HYMN FOR JOHN THE BAPTIST 81
Athanasius and later housed in a church built by Theophilus and
named for the saint (commemorated on the 2 Baûnah). Later these
relics were translated, according to the History of the Patriarchs,
to the monastery of Saint Macarius, in the year 847A.D.10
If we turn to the liturgy of Upper Egypt,11 it is poorer in
texts12 and as to the veneration of John Baptist in this rite, we
have only the Sahidic Difnar,13 and some stanzas in the acrostic
hymns.14 The Importance of this Text
The text here published below, makes a new contribution to our
knowledge, on the one hand, of the Coptic Liturgy in Upper Egypt in
general but, on the other hand, specifically to our appreciation of
the veneration of John the Baptist in Upper Egypt.
The documents and inscriptions attesting veneration of John the
Baptist in Upper Egypt come mainly from Oxyrhynchos (Bahnasa),
Her-mopolis (Ašmûnayn) and Luxor.15 For the Assiut region evidence
is less abundant. There is an inscription from Wadi Sarga, from the
sixth and seventh centuries,16 recorded as follows:
Some 17 lines, whereof but little is legible. In 1. 5 “our
father Moses(3) and our father Adam”; in 8 ff. “our father Peter
(4), our father John (ⲉⲓⲱϩⲁⲛⲏⲥ) the Baptist, our father John the
Virgin (ⲡⲁⲣⲑⲉⲛⲟⲥ), our fathers the Apostles, our fathers the
Martyrs.” The names following included Phoebammon and
Philotheus.17
10 Otto F.A. Meinardus, “The Relics of St John the Baptist and
the Prophet Elisha: An Examination of their Recent Invention in
Egypt”, in Leslie S.B.MacCoull (ed.), Coptic Studies presented to
Mirrit Boutros Ghali for the Forty-Fifth Anniversary of the
Founding of the Soci-ety for Coptic Archaeology, Society for Coptic
Archaeology, Cairo, 1979, pp. 26-63.
11 For the study of the rite of the White Monastery, cf. Ugo
Zanetti, “Liturgy in the White Monastery”, in Gawdat Gabra and Hany
N. Takla (edd.), Christianity and Monasticism in Up-per Egypt.
Volume 1: Akhmim and Sohag, The American University in Cairo Press,
Cairo and New York 2008, pp. 201-210.
12 For an overview of the liturgy of Upper Egypt, cf. Diliana
Atanassova, “The Primary Sources of Southern Egyptian Liturgy:
Retrospect and Prospect”, in Bert Groen (et alii, edd.), Rites and
Rituals of the Christian East, Proceedings of the Fourth
International Congress of the Society of Oriental Liturgy Lebanon,
10-15 July 2012, Peeters, Leuven, Paris and Walpole, Massachusetts
2014 (= Eastern Christian Studies 22), pp. 47-95.
13 Maria Cramer and Martin Krause, Das koptische Antiphonar,
Aschendorf, Münster, Westfalen 2008 (= Jerusalemer Theologisches
Forum 12), pp. 56-69.
14 Karl H. Kuhn and William J. Tait,, Thirteen Coptic Acrostic
Hymns from the Manu-script M 574 of the Pierpont Morgan Library,
Griffith Institute, Oxford 1996, pp. 106-115
15 Arietta Papaconstantinou, Le Culte des saints en Égypte des
Byzantins aux Abbasides, l’apport des inscriptions et des papyrus
grecs et coptes, CNRS, Paris 2001, pp.112-115.
16 Walter Ewing Crum and Harold Idris Bell, Wadi Sarga, Coptic
and Greek Texts from the Excavations Undertaken by the Byzantine
Research Account, Gyldendalske Bighan-del-Nordisk Forlag, Havniae
1922, pp. 6-7
17 W.E. Crum and H.I. Bell, Wadi Sarga, Coptic and Greek Texts,
p. 73 number 52.
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82 YOUHANNA NESSIM YOUSSEF - SAMEH FAROUK SOLIMAN
The Book of the Churches and Monasteries written in the
thirteenth century did not mention any church named after John the
Baptist18 while the Muslim historian Maqrizi mentions the Monastery
of the Seven Mountains, a Monastery of Saint John the Dwarf, then
already a ruin.19 Several festivals are kept here; but the
monastery was destroyed in a. h. 821 (1418 AD) by a mob which fell
upon it by night.
In 1673 A.D. the Dominican friar Vansleb (or Wansleben) provides
a list of the churches and monasteries in Assiut in his time and in
it he mentions a church dedicated to St John the Baptist. Vansleb
writes:20
L’Église de Doronke, dediée aux trois enfans de la Fournaise, Le
Monastere de la Sainte Vierge, situé sur la Montagne qui est
derriere ce Village, L’Église de Rìfe, dediée à Mari Colte. Le
Monastère de la Sainte Vierge, derriere ce Village, situé sur la
mesme Montagne. Celuy de Sauvìe, dedié à S. Athanase. L’Église de
Doveine, dediée à S. Jean Baptiste; mais il n’y reste aujourd’huy,
que le seul Autel, exposé à l’air.21
18 Basil Thomas Alfred Evetts and Alfred Joshua Butler The
Churches and Monasteries of Egypt and some Neighbouring Coutries
attributed to Abû Sâlih the Armenian, Clarendon Press, Oxford 1893,
pp. 245-247. (For codicology and Composition) Ugo Zanetti, “Abu
L-Makarim et Abu Salih”, Bulletin de la Société d’Archéologie Copte
34 (1995) 85-133. (For the Author-ship and Influence) Johannes Den
Heijer, “The Composition of the History of the Churches and
Monasteries of Egypt – Some Preliminary Remarks”, David William
Johnson (edd.), Acts of the Fifth International Congress of Coptic
Studies Washington 12-15 August 1992, Vol 2,Part 1, Roma 1993, pp.
209-219. (Social study of the Delta) M. Martin, “Le Delta chrétien
à la fin du XIIe s.”, Orientalia Christiana Periodica 63, (1997)
181-199; Id., “Alexandrie chré-tienne à la fin du XIIe d’après Abû
l-Makârim”, Christian Décobert and Jean-Yves Empereur (edd.),
Alexandrie médiévale 1, Institut Français d’archéologie orientale,
Le Caire 2010 (= Études alexandrines 3), pp. 45-49; Id. “Chrétiens
et musulmans à la fin du XIIe siècle”, in Christian Décobert
(dir.), Valeur et distance: Identités et Sociétés en Egypte,
Maisonneuve et Larose and Maison Méditerranéenne des Sciences de
l’Homme, Paris 2000, pp. 83-92; Id, “Dévotions populaires au Caire
à la fin du XIIe siècle”, in Ugo Zanetti and Enzo Lucchesi (edd.),
Aegyptus Christiana, Mélanges d’Hagiographie Égyptienne et
Orientale dédiés à la mémoire du P. Paul Devos Bollandiste, Patrick
Cramer, Genève 2004 (= Cahiers d’Orientali-sme XXV), pp. 313-320;
Youhanna Nessim Youssef, “Multiconfessional Churches in Egypt
during the XII Century” Bulletin of Saint Shenouda the Archmandrite
Coptic Society 5 (1998-1999) 45-54; Johannes Den Heijer, “Le vizir
fatimide Badr al-Ğamālī (466/1074-487/1094) et la nouvelle muraille
du Caire: Quelques remarques préliminaires,” in Egypt and Syria V
(2007) 91-107; Jean-Michel Mouton and Andrei Papescu-Belis, “Une
description du monastère Sainte-Catherine du Sinaï au XIIe siècle:
Le manuscript d’Abū l-Makārim”, Arabica 53 (2006) 1-53.
19 Ferdinand Wüstenfeld, Macrizi’s Geschichte der Copten,
Dieterische Buchhandlung, Göttingen 1845 (in Abhandlungen der
königlichen Gesellschaft der Wissenschaften zu Göttingen, Band 3),
p. 43 (text), p.104 (translation); B.T.A. Evetts and A.J. Butler,
The Churches and Monasteries 3, p. 315.
20 We keep the text of Vanselb (or Wansleben) as is without
correction. 21 Johann Michael Wansleben [Vansleb], Nouvelle
relation en forme de journal d’un
voyage fait en Égypte 1672 par le P. Vansleb, Compagnie des
Libraires Associés, Paris 1677, p. 364.
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A COPTO-GREEK HYMN FOR JOHN THE BAPTIST 83
Not far from this site, there is a pilgrimage centre that it is
still observed till now.22 Description of the Manuscript
The manuscript on which we shall now concentrate our attention
(British Museum OR 5465[SCH 5665]) contains a Greek and Sahidic
text. It is described in Crum’s catalogue, a description which we
reproduce here:23
Or. 5465. Paper; fifteen leaves, paged ⲣ︦ⲛ︦ⲁ︦- ⲣ︦ⲟ︦ⲁ︦, ⲣ︦ⲟ︦ⲋ︦-
ⲣⲡ︦ⲏ︦, (ⲣ︦ⲙ︦ⲅ︦ being missed out); 61/2x 47/8 in. The text, in one
column of some 22 lines, is written in a sloping hand of Zoega’s
9th class. Head-lines and initials are in red.
From Siut. [HORNER.]
From a book of Greek Psalms and Hymns, for use during certain
services. The former are represented by verses, one or two
together, selected from the Psalter, (The version is frequently
peculiar and differs from the received LXX text, agreeing rather
with that of Cod. U; cf. the example I have given in Journ. Theol
St. 1903, 393.) and prefaced in each case by their initial words in
Coptic. Those on pp. ⲣ︦ⲛ︦ⲁ,︦ ⲣ︦ⲝ︦ⲅ ︦are Ps. viii. 12, xix. 6, xv.
8, xx. 4, 5, xxi. 23, 24, xxiii. 6, ib. 7, xxvii. 9, xxviii. 3,
xxxii. 22, xxxiii. 4, ib. 9, ib. 12, ib. 20, 21, xxxv. 10, 11,
xxxvi. 3, 4, ib. 18, 23, ib. 29, xxxix. 10, xliv. 1, ib. 3, ib. 7,
ib. 9, ib. 10, ib. 14, xlv. 8, 11, xlvi. 6, 1. 3, ib. 9, li. 10,
Ixiv. 2, Ixvii. 6, ib. 36, Ixxi. 15, ib. 18, Ixxvii. 1, 3, 4, ib.
25, ib. 65, 66, ib. 68, 69, ib. 70, 71, Ixxix. 2. The last verse on
p. ⲣ︦ⲟ︦ⲁ ︦is cxv. 4, 6. The Hymns on p. ⲣ︦ⲟ︦ⲋf︦f. refer to and
amplify the Trisagion. The first now complete is headed ⲉϫⲙ
ⲡⲉⲩⲁⲅⲅⲉ[ⲗⲓⲟⲛ] and begins (Several hymns begin thus: in Clar. Press
no. 18, Paris vol. 129 io, 116, Georgi, Fragm. p. 203.) ⲇⲉⲩⲇⲉ
ⲡⲁⲛⲧⲉⲥ ⲉ ⲗⲁⲟⲓ ⲉⲙⲟⲧⲉⲥⲁⲥⲑⲉ ⲧⲟⲛ ⲗⲟⲅⲟⲛ ⲧⲟ ⲍⲱⲏ ⲉⲩⲁⲅⲅⲉⲗⲓⲟⲛ ⲅⲁⲓⲛⲁⲧⲉ ⲧⲁ ⲟⲥ
ⲓⲙⲟⲛ ⲉⲓⲥ ⲧⲁ ⲧⲉⲙⲁⲧⲁ ⲁⲩⲧⲟⲩ ⲧⲟⲓⲥ ⲍⲱⲏⲥ ⲩⲙⲛⲱⲛ ⲟⲧⲓ ⲁⲛⲉⲥⲧⲏ ⲉⲕ ⲛⲉⲕⲣⲟⲛ The
next ⲉϫⲛ ϯⲏⲣⲛⲏⲥ ⲱ, begins ⲉⲛ ⲁⲣⲭⲏ ⲧⲉⲛ ⲅⲉⲛ ⲑⲉⲙⲉⲕⲟⲥⲁⲥ. Next is an
adaptation (numbered ⲃ︦) of the Trisagion (The Trisagion similarly
used (‘farced’), Leyden MS. 32, Paris l.l. ll5ff. and nos. 157-159
above). to the festival of John the Baptist: ⲁⲅⲓⲟⲥ ⲱ ⲑ︦ⲥ︦ ⲭⲉⲣⲉ
ⲓⲱⲁⲛⲛⲟⲩ ⲕⲁⲓ ⲕⲉⲣⲝ ⲱⲣⲑⲱⲇⲟⲝⲟⲛ ⲁⲅⲓⲟⲥ ⲉⲓⲥⲭⲩⲣⲟⲥ ⲭⲉⲣⲉ ⲕⲉ ⲡⲣⲟⲇⲟⲙⲟⲩ, with
its translation ⲡⲉϥⲃⲟⲗ: ϥⲟⲩⲁⲃ ⲛϭⲓ ⲡⲛⲟⲩⲧⲉ ⲉϥϯⲣⲁϣⲉ ⲉⲕⲩⲣⲓⲍⲉ ⲛⲧⲉϥϭⲓⲛⲉⲓ.
The Trisagion for the σύναξις begins ⲭⲉⲣⲉ ⲓⲱⲁⲛⲛⲏ… [There then
follows our text].
22 Gérard Viaud, Les pèlerinage Coptes en Égypte d’après les
notes du Qommos Jacob Muyser, Institut Français d’Archéologie
Orientale, Le Caire 1979 (= Bibliothèque d’Études Coptes 15), pp.
52-53.
23 Walter Ewing Crum, Catalogue of the Coptic Manuscripts in the
British Museum, Brit-ish Museum, London 1905, n. 973, pp.
403-404.
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84 YOUHANNA NESSIM YOUSSEF - SAMEH FAROUK SOLIMAN
In order to facilitate the comparison, we will give the text in
Coptic font as it appears in the manuscript and we add our
transliteration of the Greek as it should be and an English
translation. When there is Coptic text, we give only the English
translation.
(p. ⲣ︦ⲟ︦ⲍ︦) ⲁⲅⲓⲟⲥ ⲱ ⲑ︦ⲥ︦ ⲭⲉⲣⲉ ⲓⲱⲁⲛⲛⲟⲩ ⲕⲁⲓ ⲕⲉⲣⲝ ⲱⲣⲑⲱⲇⲟⲝⲟⲛ
Ἅγιος ὁ Θεός, χαῖρε Ἰωάννη καὶ κήρυξ (τῶν) Ὀρθοδόξων
Holy God, hail to John, also the herald of the Orthodox
ⲁⲅⲓⲟⲥ ⲉⲓⲥⲭⲩⲣⲟⲥ ⲭⲉⲣⲉ ⲕⲉ ⲡⲣⲟⲇⲣⲟⲙⲟⲩ ⲧⲟⲛ ⲗⲓⲭⲛⲟⲛ ⲁⲧⲟⲩ ⲕⲟⲥⲙⲟⲩ
Ἅγιος ἰσχυρός, χαῖρε καὶ πρόδρομος ὁ λύχνος αὐτοῦ (τοῦ)
κόσμου
Holy Mighty, hail to the forerunner, the lamp of this world
ⲁⲅⲓⲟⲥ ⲁⲑⲁⲛⲁ ⲱ ⲥⲁⲣⲕⲱⲑⲓⲥ ⲇⲩⲙⲁⲥ ⲉⲗⲉⲉⲓⲥ
Ἅγιος ἀθάνα(τος) ὁ σαρκωθεὶς δι’ἡμᾶς ἐλέ(ησον ἡμᾶς)
Holy Immortal, who was incarnated for us, have mercy upon us
Ϥⲟⲩⲁⲁⲃ ⲛ︦ϭⲓ ⲡⲛⲟⲩⲧⲉ ⲉϥϯ ⲣⲁϣⲉ ⲛ︦ⲓⲱⲁϩ ⲉϥⲕⲩⲣⲓⲍⲉ ⲛ︦ⲧⲉϥϭⲓⲛⲉⲓ ϥⲟⲩⲁⲁⲃ
ⲛ︦ϭⲓ* ([p. ⲣ︦ⲟ︦ⲏ︦])
Holy is God, giving happiness to happiness to John to preach His
holy advent. Holy is Mighty
[ⲡ]ϫⲱⲱⲣⲉ ⲉϥϯⲣⲁϣⲉ ⲙ︥ⲡϥ̀ⲧⲣ[ⲟ]ⲧⲣⲟⲙⲟⲥ ⲁⲩⲱ ⲡϩⲏⲃⲥ ⲙⲡⲕⲟⲥⲙⲟⲥ ⲧⲏⲣϥ ϥⲟⲩⲁⲁⲃ
ⲛϭⲓ ⲡⲁⲧⲙⲟⲩ ⲙⲁⲩⲁⲁϥ ⲡⲛⲧⲁϥⲧⲱⲟⲩⲛ
Giving happiness to His forerunner and the lamp of the whole
World. Holy is the only immortal who rose up.
ⲭⲉⲣⲉ ⲓⲱⲁⲛⲛⲏⲛ ⲃⲁⲡⲧⲓⲥⲧⲁ ⲡⲁⲛⲉⲛⲧⲓⲙⲏⲛ ⲧⲟⲩ ⲭ︦ⲩ︦ = ⲥⲩⲙⲟⲙⲉⲣⲟⲛ ⲡⲣⲟⲫⲏⲧⲟⲛ
ⲛ̀ⲕ︦ⲱ︦
Χαῖρε Ἰωάννη βαπτιστά, πανέντιμος τοῦ Χριστοῦ συνόμηρος24 (τῶν)
προφητῶν ἐν Κυρίῳ.
Hail to John the Baptist, the honourable of Christ, the fellow
hostage of the Prophets in Lord
ⲁⲅⲓⲟⲥ ⲱ ⲑ︦ⲥ︦ ⲭⲉⲣⲉ ⲑ︦ⲱ︦ⲫⲱⲣⲉ ⲕⲉⲕⲉⲣⲝⲇⲟⲓⲥ ⲇⲓⲕⲁⲓⲟⲥⲩⲛⲏ ⲡⲣⲟⲡⲇⲣⲟⲙⲟⲛ
ⲛⲇⲟⲝⲏ ⲁⲑⲗⲓⲏⲧⲏⲥ ⲁⲗⲏⲑⲓⲁⲥ
Ἅγιος ὁ Θεός, χαῖρε θεοφόρε καὶ κήρυξ τῆς δικαιοσύνης. πρόδρομος
ἐν δόξῃ ἀθλητὴς (τῆς) ἀληθείας
Holy God, hail to God-bearer, herald of justice, forerunner in
glory, athlete of truth
︦ⲁ̄ⲅ︦ⲓ︦ⲟ︦ⲥ︦ ⲉ︦ⲓ︦ⲥ︦ⲭ︦ⲩ︦ ⲭⲉⲣⲉ ⲡⲁⲣⲑⲉⲛⲟⲩ ⲕⲁⲓ ⲫⲱⲥⲧⲏⲣ ⲁⲧⲟⲩ ⲕⲟⲥⲙⲟⲩ
ⲉⲩⲅⲛⲟⲙⲏⲛ ⲁⲩⲧⲟⲩ ⲗⲟⲛⲫⲓⲗⲁⲧⲟⲩ ⲃⲁⲥⲓⲗⲉⲩⲥⲱⲛ
Ἅγιος ἰσχυρός. Χαῖρε παρθένε καὶ φωστὴρ τοῦ κόσμου εὐγνώμων
αὐτοῦ ὁ φίλος τοῦ βασιλέως.
Holy Mighty, hail to the chaste and luminary of the world, the
indulgent friend of his king
ⲁⲅⲓⲟⲥ ⲁⲑⲁⲛⲁⲧⲟⲥ ⲟ ⲥⲁⲣⲕⲱⲑⲓⲥ ⲇⲓ ⲩⲙⲁⲥ
Ἅγιος ἀθάνατος ὁ σαρκωθεὶς δι΄ἡμᾶς
Holy Immortal, who was incarnated for us
24 Meaning uncertain perhaps from σύν+ὅμηρος. However, another
interpretation is also possible if we take it as a single word, so
the word does not occur in the Greek lexicons and dictionaries such
as Henry Liddell and Robert Scott, Greek-English Lexicon, Clarendon
Press, Oxford 1996, Evangelinus Apostolides Sophocles, Greek
Lexicon of the Roman and Byzantine Periods, Charles Scribner’s
Sons, New York 1900, Geoffrey W.H. Lampe Patristic Greek-English
Lexicon, Clarendon Press, Oxford 1961, nor in the TLG search
engine. It would be possible that it is a pure Coptic invention and
the meaning would be “co-hostage”. The hymnographer might have in
mind saint Paul’s compound word συναιχμάλωτος. Hence he formed the
word συνόμηρος after the model of saint Paul. For a similar
situation see Sameh Farouk Soliman, “Two Epithets of Mark the
Evangelist: Coptic ⲑⲉⲱⲣⲓⲙⲟⲥ and Byzantine Greek Θεόπτης”, Greek,
Roman and Byzantine Studies 54 (2014) 494-506.
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A COPTO-GREEK HYMN FOR JOHN THE BAPTIST 85 ⲡⲣⲟⲧⲟⲛ ⲗⲟⲕⲟⲛ ⲧⲟⲓⲥ
ⲟⲩⲟⲩⲣⲁⲛⲟⲩⲥ ⲕⲁⲓ ⲧⲛ ⲅⲉⲛ ⲑⲉⲙⲉⲗⲓⲟⲥ ⲱⲥⲁⲩⲧⲟⲥ ⲡⲁ* ([p. ⲣ︦ⲡ︦]ⲑ ︦
Πρῶτος Λόγος τοὺς οὐρανοὺς καὶ τὴν γῆν θεμέλιος ὁ Θεὸς αὐτὸς
παραγέγονεν
The First Word, (the) founder of heaven and earth, the God
himself came
ⲣⲁⲕⲉⲕⲱⲛⲏⲛ ⲉⲛ ⲓⲱⲣⲇⲁⲛⲏ ⲃⲁⲡⲧⲓⲥⲧⲏⲛ ⲉⲡⲟ ⲓⲱⲁⲛⲛⲟⲩ ⲟⲩⲧⲟⲥ ⲱ ⲡⲣⲟⲇⲣⲟⲙⲟⲥ ⲛ̀
ⲧⲉⲣⲉⲙⲁⲥⲓⲛ (?) ⲟⲩⲧⲟⲥ ⲱ ⲫⲱⲃⲉⲑⲏⲥ ⲉⲛⲉⲧⲁⲧⲁ ⲟⲩⲧⲟⲥ ⲉ ⲁⲅⲅⲉⲗⲉⲓ ⲇⲱⲝⲁⲥⲟⲩⲥⲓⲛ ⲟⲓ
ⲟⲩⲣⲁⲛⲉⲓ ⲁⲩⲧⲟⲥ ⲁⲛⲉⲗⲉⲱⲭⲑⲓⲥⲁ ⲕⲁⲓ ⲕⲁⲧⲁⲧⲉⲗⲑⲟⲛ ⲧⲟ ⲡ︦ⲛⲁ︦︦ ⲧⲟ ⲁⲅⲓⲟⲛ.
ⲩⲙⲛⲏⲙⲏⲛ ⲉⲡ ⲁⲩⲧⲟⲩ ⲫⲱⲛⲏⲧⲟⲩ ⲡ︦ⲣ︦ⲟ︦ⲥ ︦ⲙⲁⲣⲧⲩⲣⲟⲩⲥⲁ ⲉⲗⲉⲭⲑⲏ ⲟⲩⲧⲟⲥ ⲉⲓⲥⲧⲓⲛ ⲟ
ⲩⲓⲟⲥ ⲙⲟⲩ ⲟⲩ ⲁⲅⲁⲡⲏⲧⲟⲥ ⲙⲟⲩ ⲉⲅⲱ ⲉⲛ ⲉⲩⲇⲟⲅⲏⲥⲁ
ἐν Ἰορδάνῃ (τοῦ)25 βαπτισθῆναι ὑπὸ τοῦ Ἰωάννου οὗτος ὁ πρόδρομος
ἐν περάμασιν οὗτος ὁ φωβηθὴς αἰνεῖται οὗτοι οἱ ἄγγελοι δοξάσουσιν.
Οἱ οὐρανοὶ [αὐτῷ] ἠνεῴχθησαν26 καὶ κατῆλθε τὸ Πνεῦμα (τὸ) Ἅγιον
(καὶ) ἔμεινεν ἐπ’ αῦτοῦ. Φωνὴ τοῦ Πατρὸς μαρτυροῦσα λέγουσα27 Οὗτός
ἐστιν ὁ υἱός μου ὁ ἀγαπητός μου, ἐγὼ ἐν ᾧ εὐδόκησα28
in the Jordan in order to be baptized by John, this forerunner
is in water, this frightened is praised,29 these angels will
glorify. The heavens were opened up and the Holy Spirit descended
and remained up Him. The voice of the Father witnessing said: “This
is my Son, the beloved in whom I am well pleased”.
ⲭⲉⲣⲉ ⲓⲱⲁⲛⲛⲏⲥ ⲡⲉⲥⲧⲏⲗⲗⲟⲥ ⲛⲟⲩⲱⲉⲓⲛ ⲉϥⲥⲱⲕ ϩⲁⲑⲏ ︤ⲙⲡⲉϥϫⲟⲉⲓⲥ ϩⲓϫⲙ ⲡⲥϥϫ
ⲡⲓⲱⲣⲇⲁⲛⲏⲥ ⲡⲟⲩⲏⲏⲃ ⲉⲧϫⲏⲕ ⲉⲃⲟⲗ ⲡⲉⲡⲣⲟⲇⲣⲟⲙⲟⲥ ⲉⲧⲟⲩⲁⲁⲃ ⲡⲕⲩⲣⲝ ⲉⲧⲱⲛϩⲟⲧ* (p.
ⲣ︦ⲡ︦) ⲡⲉϣⲃⲏⲣ ⲙ︦ⲡⲡⲁⲧϣⲗⲗⲉⲉⲧ Ϯⲟⲩⲏϩⲥⲁϩⲛⲉ ⲛⲁⲕ ⲡⲁⲙⲉⲣⲓⲧ ⲓⲱϩⲁⲛⲛⲏⲥ ϩⲓϫⲙ︦
ⲡⲓⲱⲣⲇⲁⲛⲏⲥ ⲛⲅⲃⲁⲡⲧⲓⲍⲉ ⲙⲙⲟⲓ ⲛⲧⲁⲕⲱ ⲉⲃⲟⲗ ⲛⲛⲉⲛⲃⲉ30 ⲛ︤ⲟⲩⲱⲛ ⲛⲓⲙ.
Hail to John the column of light drawing before His Lord on the
Jordan, the perfect priest, the holy forerunner, the entrusted
herald* (fol. 180) the friend of the bridegroom. I order you, my
Beloved John on the Jordan to baptize me, in order that I forgive
the sins of everyone.
ⲁⲛⲟⲕ ⲡⲉ ⲓ︦ⲥ︦ ⲡϣⲏⲣⲉ ⲙ︦ⲡⲡⲁⲛⲧⲱⲕⲣⲁⲧⲱⲣ ⲛⲧⲟⲕ ⲡⲉ ⲓⲱϩⲁⲛⲛⲏⲥ ⲡϣⲏⲣⲉ
ⲛⲍⲁⲭⲁⲣⲓⲁⲥ ⲁⲛⲟⲕ ⲡⲉ ⲓ︦ⲥ︦ ⲡϣⲏⲣⲉ ⲙⲙⲁⲣⲓⲁ ⲛⲧⲟⲕ ⲡⲉ ⲓ︦ⲱϩ︦︦ ⲡϣⲏⲣⲉ ⲛⲗⲓⲥⲁⲃⲉⲧ
ⲁⲛⲟⲕ ⲡⲉ ⲓ︦ⲥ︦ ⲡϣⲏⲣⲉ ⲛϯⲡⲁⲣⲑⲉⲛⲟⲥ ⲛⲧⲟⲕ ⲡⲉ ⲓⲱϩⲁⲛⲛⲏⲥ ⲡϣⲏⲣⲉ ⲛϯⲁϭⲣⲏⲛ ⲁⲛⲟⲕ
ⲡⲉ ⲓ︦ⲥ︦ ⲡⲣⲏ ⲛⲧⲇⲓⲕⲁⲓⲟⲥⲩⲛⲏ ⲛⲧⲟⲕ ⲡⲉ ⲓⲱϩⲁⲛⲛⲏⲥ ⲡⲥⲓⲟ[ⲩ ] ⲙⲡⲛⲁⲩ ⲛϩⲧⲟⲟⲩⲉ
ⲁⲛⲟ[ⲕ] ⲡⲉ ⲓ︦ⲥ︦ ⲡϣⲏⲛ ⲙⲡⲱⲛϩ [ⲛ]ⲧⲟⲕ ⲡⲉ ⲓⲱϩⲁⲛⲛⲏⲥ ⲡⲥⲟ[ⲧⲡ*(p. ⲣ︦ⲡ︦ⲁ︦)
ⲛⲛⲉⲡⲣⲟⲫⲩⲧⲏⲥ
I am Jesus the Son of the Almighty. You are John son of
Zacharia. I am Jesus the Son of Mary. You are John son of
Elisabeth. I am Jesus son the Virgin. You are John the son of the
barren. I am Jesus the Sun of the righteousness. You are John the
star of the morning hour. I am Jesus the tree of Life. You are John
the chosen *prophet
25 Cf. “Τότε παραγίνεται ὁ ᾿Ιησοῦς ἀπὸ τῆς Γαλιλαίας ἐπὶ τὸν
᾿Ιορδάνην πρὸς τὸν ᾿Ιωάννην τοῦ βαπτισθῆναι ὑπ' αὐτοῦ” (Mt. 3:
13).
26 Cf. “καὶ ἰδοὺ ἠνεῴχθησαν [αὐτῷ] οἱ οὐρανοί” (Mt. 3: 16). 27
In a Greek sentence there are no participles without conjugated
verbs. Better would be
μαρτυρεῖ λέγουσα or λέγει μαρτυροῦσα. 28 Cf. “καὶ ἰδοὺ φωνὴ ἐκ
τῶν οὐρανῶν λέγουσα, Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ
εὐδόκησα”, (Mt. 3: 17). 29 Meaning uncertain. 30 Sic read
ⲛⲛⲉⲛⲟⲃⲉ.
-
86 YOUHANNA NESSIM YOUSSEF - SAMEH FAROUK SOLIMAN Ϯⲟⲩⲉϩⲥⲁϩⲛⲉ ⲛⲁⲕ
ⲡⲁⲙⲉⲣⲓⲧ ⲓⲱϩⲁⲛⲛⲏⲥ ⲁⲛⲟⲕ ⲡⲉ ⲡⲉⲕϫⲟⲉⲓⲥ ⲉⲧϣⲁϫⲉ ⲛⲙⲙ︦ⲁⲕ ⲁϫⲓ ⲡⲓⲱⲣⲇⲁⲛⲏⲥ
ⲛⲅⲃⲁⲡⲧⲓⲍⲉ ⲙⲙⲟⲓ ⲁ ⲓⲱϩⲁⲛⲛⲏⲥ ⲟⲩⲱϣⲃ ⲡⲉϫⲁϥ ⲙⲡⲥⲱⲧⲏⲣ Ϫⲉ ϩⲣⲱϣ ⲛϩⲏⲧ ϫⲉ ⲁⲓⲃⲟⲗ
ⲉⲃⲟⲗ ϩⲁⲑⲱⲧⲉ ⲁⲛⲟⲕ ⲡⲉⲧⲣⲭⲣⲓⲁ ⲛⲃⲁⲡⲧⲓⲍⲉ ϩⲛ ⲛⲉⲕϬⲓϫ ⲁⲩⲱ ⲛⲧⲟⲕ ⲉⲧⲛⲏⲩ Ϣⲁⲣⲟⲓ
ⲡⲉϫⲉ ⲓ︦ⲥ︦ ⲛⲁϥ ϫⲉ ⲡⲉⲧϣϣⲉ ⲉⲣⲟⲛ ⲡⲉ ⲉⲧⲣⲉⲛϫⲏⲕ ⲉⲃⲟⲗ ⲛⲇⲓⲕⲁⲓⲟⲥⲩⲛⲏ ⲛⲓⲙ
I order you, my Beloved John. I am Your Lord who is speaking
with you. Tell the Jordan, that you baptize me. John replied and
said to the Saviour: “It even is a burden to unloose garment31 I
need to be baptized by your hands and you who is coming to me?
Jesus said: “It is befitting to us to fulfil all
righteousness.”32
ⲓⲱⲁⲛⲛⲏⲥ ⲧⲉ ⲁϥⲁⲙⲁϩⲧⲉ [ⲙ]ⲡⲉⲥⲱⲧⲏⲣ ⲁϥϫⲱⲕⲙ ⲛⲁϥ [ϩ]ⲙ ⲡⲙⲟⲟⲩ ⲙⲡⲓⲱⲣⲇⲁⲛⲏⲥ
[ⲁⲩⲱ] ⲛⲧⲉⲩⲛⲟⲩ ⲁⲩⲟⲩⲱⲛ [ⲛ]ϭⲓ ⲙⲡⲏⲩⲉ ⲁ ⲡⲉⲡ︦ⲛ︦ⲁ︦ ⲉⲓ [ⲉⲡⲉⲥⲏⲧ]* (p.
ⲣ︦ⲡ︦ⲃ︦) ⲁ ⲧⲉⲥⲙⲏ ⲙⲡⲓⲱⲧ ⲉⲓ ⲉⲃⲟⲗϩⲛ ⲧⲡⲉ ϫⲉ ⲡⲁⲓ ⲡⲉ ⲡⲁⲙⲟⲛⲟⲅⲉⲛⲏⲥ ⲡⲛⲧⲁ
ⲡⲁⲟⲩⲱϣ ϣⲟⲟⲡ ⲉϩⲣⲁⲓ ⲛⲧⲏⲧϥ ⲁϥⲉⲓ ⲉϫⲙ ⲡⲕⲁϩ ⲁϥⲥⲱⲧⲉ ⲙⲡⲉϥⲗⲁⲟⲥ Ϫⲉ ⲛⲧⲟϥ ϩⲙ
ⲡⲉϥⲟⲩⲱϣ ⲙⲛ ⲡⲟⲩⲱϣ ⲙⲡⲉϥⲓⲱⲧ ⲛⲁⲕⲁⲑⲟⲥ Ϫⲉ ⲁϥⲉⲓ ⲁϥⲥⲱⲧⲉ ⲙⲙⲟⲛ
John held the Saviour, he washed him with the water of the
Jordan. And straightway the heavens were opened and the Spirit
descended. The voice of the Father coming from the heaven: “This is
my Only Begotten, in whom my will is upon Him. He came down to the
Earth and save His people. For He is from His will and the will of
His Good Father, He came and saved us
ⲇⲉⲩⲇⲉ ⲡⲁⲛⲧⲉⲥ ⲉ ⲗⲁⲓⲟⲓ ⲡⲟⲣⲉⲩⲥⲱⲙⲉⲑⲁ ⲡⲉ ⲓⲟⲣⲇⲁⲛⲏⲛ ⲓⲱⲁⲛⲛⲏⲥ ⲃⲁⲡⲧⲓⲍⲉⲛⲑⲁⲓ
ⲃⲁⲡⲧⲓⲥⲱⲙⲏⲛ ⲉⲛ ⲭⲣⲓⲟⲛ ⲁⲩⲧⲟⲓⲥ. ⲁⲛⲉⲗⲑⲟⲛ ⲟ ⲓ︦ⲥ︦ ⲁⲡⲉ ⲧⲁⲕⲁⲗⲓⲗⲉⲁⲛ ⲉⲡⲓ ⲧⲟⲛ
ⲓⲱ[ⲣ ⲇⲁⲛⲏⲛ ⲗⲉⲅⲉⲓ ⲧⲉⲓⲥ ⲱⲁⲛⲛⲏⲛ. ⲟⲧⲓ ⲇⲉⲩⲧⲇⲉ ⲃⲁⲡⲧⲓ ⲍⲉ ⲕⲉ ⲧⲁ ⲉⲑⲛⲏ. ⲉⲛ
ⲟⲛⲟⲙⲁ ⲧⲣⲓⲁⲧⲟⲥ. ⲁⲫⲓⲗⲟⲧⲁⲥⲧⲟⲓ ⲩⲇⲁⲧⲟⲛ ⲟⲧⲓ ⲇⲟⲩⲧⲉ[* p. ⲣ︦ⲡ︦ⲇ︦)33 ⲧⲓⲥ ⲑⲁⲓ
ⲉⲅⲱ ⲃⲁⲡⲧⲓⲍⲁ ⲧⲟⲛ ⲥⲱⲧⲏⲣⲟⲛ ⲱ ⲡⲁⲧⲏⲣ ⲃⲱⲟⲩⲛ ⲧⲟⲛ ⲟⲩⲧⲟⲥ ⲉⲓⲥⲧⲓⲛ ⲟ ⲙⲟⲛⲟⲅⲉⲛⲏⲥ
ⲱ ⲛⲉⲕ ⲉⲩⲇⲟⲕⲓⲥⲁⲥ ⲁⲗⲗⲏⲗⲟⲩⲓⲁ
Δεῦτε πάντες οἱ λαοὶ πορευσώμεθα ἐπὶ34 τὸν Ἰορδάνην. ὁ Ἰώαννης
βαπτίζει, βαπτισθῶμεν ἐν χερσὶν αὐτοῦ. ἀνῆλθεν ὁ Ἰησοῦς ἀπὸ τῆς
Γαλιλαίας ἐπὶ τὸν Ἰορδάνην λέγει τῷ Ἰωάννῃ ὅτι δεῦτε βάπτιζε καὶ τὰ
ἔθνη ἐν ὀνόματι τῆς Τριάδος. Ὁ ἄφιλος (?) τῶν ὑδάτων ὅτι τότε [ ]
τισθαι (sic?) ἐγὼ ἐβάπτισα τὸν σωτῆρα ὁ Πατὴρ βοῶν Οὗτὸς ἐστιν ὁ
μονογενὴς ἐν ᾧ ἐγὼ εὐδόκισα. ἀλληλουία.
Come o all the peoples to go to the Jordan. John baptizes. Let
us be baptized in his hands. Jesus came from Galilee to Jordan and
says to John that come and baptize the nations in the name of the
Trinity. The unfriend of water (sic.) that then …..I baptized the
Savior. The Father crying: “This is my only begotten (Son), in whom
I am well pleased”, Halleluiah.
ⲁⲙⲏⲓⲧⲛ ⲛⲗⲁⲟⲥ ⲧⲏⲣⲟⲩ ⲛ︤ⲧⲛ︥ⲃⲟⲕ ϣⲁ ⲡⲓⲱⲣⲇⲁⲛⲏⲥ ⲓⲱϩⲁⲛⲛⲏⲥ ⲉϥⲃⲁⲡⲧⲓⲍⲉ
ⲛ︥ⲧⲉⲛϫⲓⲃⲁⲡⲧⲓⲥⲙⲁ ϩⲛ︥ ⲛⲉϥϭⲓϫ ⲁϥⲉⲓ ⲛ︥ϭⲓ ⲓ︦ⲥ︦ ⲉⲃⲟⲗϩⲛ︥ ⲧⲕⲁⲗⲓⲗⲉⲁ ⲉϫⲙ︥
ⲡⲓⲱⲣⲇⲁⲛⲏⲥ
Come O all peoples in order that we go to the Jordan; John
baptizing so we can receive the baptism from his hands. Jesus came
from Galilee to the
31 Meaning uncertain. 32 Mt. 3:13-16. 33 For for unknown reasons
the scribe jumps from p. 182 to p. 184. 34 The verb πορεύομαι is
not followed by ἐπί but either by εἰς or πρός.
-
A COPTO-GREEK HYMN FOR JOHN THE BAPTIST 87 ⲡⲉϫⲁϥ ⲛ̀ⲓⲱϩⲁⲛⲛⲏⲥ ϫⲉ
ⲁⲙⲟⲩ ⲃⲁⲡⲧⲓⲍⲉ ⲙⲙⲟⲓ ⲃⲁⲡⲧⲓⲍⲉ ⲛⲉⲛϩⲉⲑⲛⲟⲥ ⲉⲡⲣⲁⲛ ⲛ︥ⲧⲉⲧⲣⲓⲁⲥ ⲧⲁⲃⲟⲧ ⲉⲃⲟⲗ
ⲛⲛⲉⲩⲛⲟⲃⲉ. ⲓⲱϩⲁⲛⲛⲏⲥ ⲟⲩⲱϣ35 ⲉⲃⲟⲗ ⲉϥϣⲟⲟⲡ ϩⲓϫⲛ︥ [ ⲉ]ⲟⲩⲙⲥⲟⲩ ϫⲉ ⲁⲙⲏⲓⲧⲛ︥
ϫⲓ[ⲃ]ⲁⲡⲧⲓⲥⲙⲁ ⲁⲛⲟⲕ ⲁⲓⲃⲁⲡⲧⲓⲍⲉ* (p. ⲣ︦ⲡ︦ⲇ︦(bis) ⲙ︥ⲡⲥⲱⲧⲏⲣ ⲁⲡⲓⲱⲧ ⲟⲩⲱϣ36
ⲉⲃⲟⲗ ϫⲉ ⲡⲁⲓ ⲡⲉ ⲡⲁⲙⲟⲛⲟⲅⲉⲛⲏⲥ ⲡⲁⲓ ⲛ︥ⲧⲁ ⲡⲁⲟⲩⲱϣ ϣⲟⲟⲡ
Jordan (river), He said to John: “Come and baptize me.” “Baptize
the nations in the name of the Trinity. Purify from their sins.
John proclaimed, being near the Jordan, to dip them. Come and
receive the baptism. I baptized the Saviour. The Father proclaimed
saying: “This is my Only-Begotten in whom I am well pleased.37
ⲍⲏ ⲧⲟⲛ ⲉⲕ ⲡⲁⲣⲑⲉⲛⲟⲩ ⲅⲉⲛⲛⲉⲑⲛⲧⲁ ⲑ︦ⲛ︦ ⲕⲁⲓ ⲉⲡⲟ ⲱⲁⲛⲛⲟⲩ ⲃⲁⲡⲧⲓⲥⲑⲏⲛⲧⲁ
ⲙⲉⲧⲁ ⲧⲟⲛ ⲁⲅⲅⲉⲗⲟⲛ ⲩⲙⲛⲟⲩⲙⲏⲛ
Ζῇ τὸν ἐκ παρθένου γεννηθέντα Θεὸν καὶ ὑπὸ Ἰωάννου βαπτισθέντα
μετὰ τῶν ἀγγέλων ὑμνοῦμεν
With angels we praise the living God, begotten from the Virgin
and baptized by John
ⲍⲉ ⲉⲓ ⲟ ⲭ︦ⲥ︦ ⲉ ⲓⲟⲩ ⲧⲟⲩ ⲑ︦ⲩ︦ ⲕⲉⲕⲁⲧⲁⲃⲉⲛⲟⲛ ⲧⲟⲛ ⲉⲓ ⲱⲣⲇⲁⲛⲏⲛ ⲉⲙⲫⲱⲛⲓⲁ
ⲙⲁⲧⲟⲛⲛ ⲙⲉⲅⲁⲗⲉⲓⲛⲟⲩⲙⲏⲛ
Ζῇ ὁ Χριστὸς ὁ υἱὸς τοῦ Θεοῦ καταβάς (εἰς) τὸν Ἰορδάνην ἐν φωνῇ
ἀσμάτων μεγαλύνομεν
We magnify Christ, Son of God, who descended into the Jordan in
sound of songs (canticles)
ⲍⲉ ⲉⲓ ⲟ ⲭ︦ⲥ︦ ⲱ ⲃⲁⲡⲧⲓⲥⲑⲛ︥ⲧⲁ ⲩⲡⲱ ⲓⲱⲁⲛⲛⲟⲩ ⲧⲟⲛ ⲓⲱⲣⲫⲁⲛⲏⲛ ⲉⲙⲫ[ ⲛⲓⲁⲥ
ⲙⲁⲧⲟⲛ ⲙⲉⲅⲁⲗⲉⲓ ⲛⲟⲩⲙⲏⲛ
Ζῇ ὁ Χριστὸς ὁ βαπτισθεὶς ὑπὸ Ἰωάννου τὸν Ἰορδάνην ἐν φωνῇ
ἀσμάτων μεγαλύνομεν
We magnify Christ, who was baptized by John in sound of songs
(canticles)
ⲓⲱϩⲁⲛⲛⲏⲥ ⲡⲁⲡⲁⲣⲑⲉⲛⲟⲥ ⲡⲁⲓ ⲉⲧϣⲱⲡ ϩⲓϫⲛ︥ ⲙ︥ⲙⲟ[ⲟⲩ] ⲣⲱⲙⲉ ⲛⲓⲙ ⲉⲧⲛⲏⲩ
ϣⲁ[ⲣⲟϥ]* (p. [ⲣ︦ⲡ︦ⲉ︦]) ⲃⲟⲧ ⲛ︥ⲛⲉϥⲛⲟⲃⲉ ⲉⲃⲟⲗ
John my Chaste who is near the water. And every men coming to
him wiped off his sins
ⲡⲛⲟϭ ⲙ︥ⲙⲏⲥⲧⲏⲣⲓⲟⲛ ⲡⲉ ⲡⲓϩⲱⲃ ⲉⲧⲱⲛϩ ⲟⲧⲉ ϫⲉ ⲁⲩϩⲙ︥ϩⲁⲗ ⲉⲣⲙ︤ⲡϣⲁ
ⲛ̀ⲃⲁⲡⲧⲓⲍⲉ ⲙ︥ⲡⲉϫⲟⲉⲓⲥ=
The great mystery is the living matter so that a servant was
worthy to baptize the Lord.
ⲡⲉϥⲧⲟⲟⲩ ⲛ︤ⲥⲁ ⲙⲡ︥ⲕⲁϩ ⲡϭ︦ⲥ︦ ⲛ︥ⲧⲟⲕ ⲁ ⲡⲗⲁⲥⲥⲉ ⲙ︤ⲙⲟⲟⲩ ⲁⲩⲱ ⲉⲓ ⲓⲱϩⲁⲛⲛⲏⲥ
ϩⲱϥ ⲛ︥ⲧⲟϥ ⲁϥⲃⲁⲡⲧⲓⲍⲉ ⲙⲡⲥⲱⲧⲏⲣ ⲛⲉϥⲁⲡⲟⲥⲧⲟⲗⲟⲥ ⲉⲧⲟⲩⲁⲁⲃ ⲛⲉϥⲙⲁⲣⲧⲩⲣⲟⲥ
ⲉⲧⲧⲁⲓⲏⲩ ⲛ︥ⲕⲉⲁⲅⲅⲉⲗⲟⲥ ⲉⲧϩⲓϫⲙ ⲡϫⲓⲥⲉ ⲥⲉϯⲉⲟⲟⲩ ⲙⲡⲉⲣⲣⲟ ⲛ︥ⲧⲡⲉ
The four (corners) of the earth, Lord, you created them and
came. John also baptized the Saviour. His holy Apostles, His
honoured martyrs, and also the angels above the highest glorify the
King of Heaven.
ⲛⲓⲭⲉⲣⲟⲩⲃⲓⲛ ⲙⲛ ⲛⲓⲥⲩⲣⲁⲫⲓⲛ ⲛⲁⲓ ⲉⲩⲛⲁⲩ ⲉⲩⲛⲟϭ ⲛⲟⲩⲱⲉⲓⲛ ⲥⲉϩⲩⲙⲛⲏⲩⲉ ⲡⲓⲱⲧ
ⲙⲛ ⲡϣⲏⲣⲉ ⲙⲛ ⲡⲉ[ⲡ︦]ⲛ︦ⲁ ︦ ⲉⲧⲟⲩⲁⲁⲃ ⲉⲩⲱϣ [ⲉⲃⲟ]ⲗ ⲉⲩϫⲱ ⲙⲙⲟⲥ ϫⲉ ⲕⲟⲩⲁⲁⲃ*
ⲕⲟⲩⲁⲁⲃ ⲕⲟⲩⲁⲁⲃ ⲡ︦ϭ︦ⲥ︦ ⲥⲁⲃⲁⲱⲑ ⲙ︥ⲡⲏⲩⲉ ⲙⲛ︥ ⲡ[ⲕⲁϩ] ⲙⲏϩ ⲉⲃⲟⲗ ϩⲙ︥ ⲡⲉⲕⲉⲟⲟⲩ
ⲉⲧⲟⲩⲁⲁⲃ
The Cherubim and the Seraphim, these, seeing the great light,
sing to the Father and the Son and the Holy Spirit proclaiming and
saying: “Holy, Holy, Holy, Lord of Hosts, Heavens and Earth are
full of your Holy glory.
35 Read ⲱϣ. 36 Read ⲱϣ. 37 Mt. 3:17.
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88 YOUHANNA NESSIM YOUSSEF - SAMEH FAROUK SOLIMAN
Commentary
While the provenance according to the catalogue of Crum is from
Assiut, we find several features of the Upper Egyptian liturgy such
as these:
1: The use of the Greek texts either alone or followed by Coptic
translation.38 2: The use of the Trisagion with annexes as this is
attested in the monastery of Epiphanius, Papyrus and the last
attestation occurs in the rite of consecration of the Myron in
1374.39 3: It seems that this manuscript was arranged according to
the Coptic calendar as the following veneration is the feast of the
Cross. 4: While in most of the other manuscripts, the Greek texts
are followed by a Coptic translation, here the Coptic text differs
from the Greek text.40 5: The text is inspired from the Gospels
however some of the Coptic vocabulary of this text does not occur
in the Scriptures. 6: The manuscript contains also some psalms it
seems that this manuscript could be what Ibn Kabar41 (1324AD)
mentioned in his encyclopaedia The Lamp of Darkness, talking about
the Palm Sunday and he called the book of Kafus:
Les gens du Sa‘id ont les ἑρμηνείαι et les δόγματα composés de
psaumes de David que leur index appelé El-Kafûs. Ils en choisissent
des extraits qu’ils chantent.42
As our knowledge of the Upper Egyptian Liturgy is limited, we do
not know when these texts were recited during the liturgy.
38 Youhanna Nessim Youssef, “A Graeco-Coptic Ode”, Ephemerides
Liturgicae 127 (2013) 226-237; Id., “Liturgy of the monastery of
al-Muharraq”, in Gawdat Gabra and Hany N. Takla (edd.),
Christianity and Monasticism in Middle Egypt al-Minya and Asyut,
Saint Mark Foundation and The American University in Cairo Press,
Cairo and New York 2015, pp. 169-184.
39 Youhanna Nessim Youssef and Ugo Zanetti, La consécration du
Myron par Gabriel IV, 86e patriarche d’Alexandrie en 1374,
Aschendorff, Münster, Westfalen 2014 (= Jerusale-mer Theologisches
Forum 20), p. 40.
40 Willem Pleyte and Pieter A.A. Boeser, Manuscripts Coptes du
Musée d’Antiquités des Pays-Bas à Leide publiés d’après des ordres
du gouvernement, Brill, Leide 1897, pp. 137-139; Y. Nessim Youssef
and U. Zanetti, La consécration, p. 42.
41 For this author cf. René-Georges Coquin, “Kabar”, in Gabriel
Jacquemet (ed.), Cathol-icisme hier, aujourd’hui, demain, tome 6,
Letouzey & Ané, Paris 1967, col. 1349-1351; Samir Khalil, “Un
manuscrit arabe d’Alep reconnu, le Sbath 11253”, Le Muséon 91
(1978) 179-188; Id., “L’encyclopedie liturgique d’Ibn Kabar (†
1324) et son apologie d’usages Coptes” in Hans-Jürgen Feulner,
Elena Velkovska and Robert F. Taft (edd.), Crossword of Cultures
Stud-ies in Liturgy and Patristics in Honor of Gabriele Winkler,
Pontificium Institutum Orientalium Studiorum, Roma 2000 (=
Orientalia Christiana Analecta 260), pp. 629-655.
42 A. Wadi, “Abu al-Barakat Ibn Kabar, Misbah al-Zulmah (cap.
18: il digiuno e la set-timanta santa”, Studia Orientalia
Christiana Collectanea 34 (2001) 233-322; Louis Villecourt, “Les
observances liturgiques et la discipline du jeûne dans l’Eglise
Copte”, Le Muséon 38, (1925) 271-272 [135-136].
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A COPTO-GREEK HYMN FOR JOHN THE BAPTIST 89
Commentary on the Greek Language
As these hymns are written phonetically, they have similar
features with the other texts whether they are written in Greek in
the documents43 or employ Coptic Greek loan words.44 We find the
same features as the Greek words in the Codex Kacmarcik.45
Conclusion
This text, published here for the first time, contains the
features of the liturgical texts of Upper Egypt such as the use the
Greek language (written phonetically), the use of the Trisagion
with appendix.
The text is also one of the last witnesses of the veneration of
John the Baptist,46 probably from the church named after him in the
village of Dûwinah,47 Assiut region (the provenance of the
manuscript as determined by Crum in his catalogue).
This present article is part of a response to the tasks as
established by Atanassova.48 Editing and investigating liturgical
texts from both libraries, especially the unknown euchologia, the
deacon’s books and the books with chants, should be further
pursued. Many of the liturgical books do not yet have a critical
edition and this is an area wide open for further scholarship.
Youhanna Nessim YOUSSEF
(University of Divinity, Melbourne)
Sameh Farouk SOLIMAN (Cairo University)
43 Francis Thomas Gignac, A Grammar of the Greek Papyri of the
Roman and Byzantine Periods, Istituto Editoriale Cisalpino - La
Goliardica, Milano 1975 (= Testi e documenti per lo studio
dell’Antichità 55).
44 For these words cf. Waheeb Atalla Girgis (Anba Gregorios),
“Greek Loan Words in Coptic”, Bulletin de la Société d’Archéologie
Copte 17 (1963-1964) 63-73; 18 (1965-1969) 71-96; 19 (1969-1970)
57-87; 20 (1969-1970) 53-67; 21 (1971-1973) 33-53; 23 (1976-1978)
199-222; 30 (1991) 77-92; 40 (2001) 61-88.
45 Cf. Achim Budde, “The Kacmarcik Codex as a Document of a
Reformed Orthography, GreekTexts of the Coptic Church”, Journal of
Coptic Studies 7 (2005) 125-130.
46 The Muslim Historian identifies the church as John the Dwarf,
cf. F. Wüstenfeld, Macrizi’s Geschichte der Copten, p. 43 (text),
p. 102 (translation).
47 Stefan Timm, Das christlich-koptische Ägypten in arabischer
Zeit, Dr Ludwig Reichert Verlag, Wiesbaden 1991 (= Tübinger Atlas
des vorderen Orients 41/5), pp. 900-901.
48 D. Atanassova, “The Primary Sources of Southern Egyptian
Liturgy: Retrospect and Pros-pect”, p. 85; Ugo Zanetti, “La
liturgie dans les monastères de Shenoute”, Bulletin de la Société
d’Archéologie Copte 53 (2014) 167-224.
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90 YOUHANNA NESSIM YOUSSEF - SAMEH FAROUK SOLIMAN
pp. 177 and [178]
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A COPTO-GREEK HYMN FOR JOHN THE BAPTIST 91
pp. 179 and 180
SUMMARIA The article treats of the veneration of Saint John the
Baptist in Egypt. While for Lower Egypt an overview of known
attestations is offered, for Upper Egypt an unpublished text
relating to John the Baptist is provided which is illustrative of
the local tradition. A detailed description of the manuscript is
given, followed by a parallel Sahidic-Greek text. This is
accompanied by an English translation and indications of necessary
corrections to the Greek. The article concludes with reflections on
the significance of emerging factors.
L’articolo tratta della venerazione di s. Giovanni Battista in
Egitto. Mentre per il Basso Egitto viene presentato un quadro di
attestazioni già note, per l’Alto Egitto si offre un testo inedito
riguardante il Battista, che illumina sulla tradizione locale. Si
fornisce una dettagliata descrizione del manoscritto seguito da un
parallelismo tra testo saidico e testo greco, con traduzione
inglese e indicazione di necessarie correzioni al greco. Lo studio
si conclude con una riflessione sulla rilevanza degli elementi
emergenti.