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The Anaphora of St. Thomas the Apostle Translation and Commentary*

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The Anaphora of St. Thomas the Apostle Translation and Commentary* THE ANAPHORA OF ST. THOMAS THE APOSTLE TRANSLATION AND COMMENTARY* If Bohairic has suffered undue neglect in the field of Coptic linguistics while Sahidic has commanded most of the attention1, the opposite is true in the field of liturgical studies. Because, after the twelfth century, Bohairic replaced Sahidic as the dominant liturgical language in Upper Egypt and because, therefore, the vast majority of extant liturgical man- uscripts survive in Bohairic2, scholars have devoted much of their atten- tion to the liturgical texts of this dialect. As the late Emmanuel Lanne pointed out in 1953, Sahidic liturgical texts have received less attention than not only the Bohairic texts of the Coptic tradition, but also the Greek, Arabic, and Ethiopic ones3. Lanne attributed such neglect to the state of the texts at the time: fragments scattered across various collec- tions, many not even yet catalogued4. One of the most important – though by no means the only – Sahidic liturgical text of interest is a euchologion of the White Monastery5, a monastery founded in the fourth century near modern-day Sohag whose most famous monk remains Shenoute of Atripe, the third abbot of the monastery6. Despite the fact that modern encounters with the fragments of this Sahidic euchologion have repeatedly been marked with excite- ment and immediate acknowledgement of their great significance, the history of such encounters has also been, for the most part, marked with neglect. * Research for this article was supported in part by a grant from The Paul and Daisy Soros Fellowship for New Americans. The Program is not responsible for the views expressed. 1 See the introduction in A. SHISHA-HALEVY, Topics in Coptic Syntax: Structural Stud- ies in the Bohairic Dialect, Dudley, MA, 2007. 2 H. BRAKMANN, Neue Funde und Forschungen zur Liturgie der Kopten (2000-2004), in A. BOUD’HORS – D. VAILLANCOURT (ed.)‚ Huitième congrès international d’études coptes (Paris 2004), (Cahiers de la Bibliothèque copte, 15), Paris, 2006, p. 127-149, p. 137-141 (= BRAKMANN, Neue Funde 2004). 3 E. LANNE, Les textes de la liturgie eucharistique en dialecte sahidique, in Le Muséon, 68 (1955), p. 1-12. 4 Ibidem, p. 6. 5 That is, one of two euchologia known to us from the White Monastery. See BRAK- MANN, Neue Funde 2004, p. 138n43 for information on (what remains of) the unedited euchologion. 6 S.L. EMMEL, Shenoute’s Literary Corpus (Corpus Scriptorum Christianorum Orien- talium, 599), vol. 1, Louvain, 2004, p. 9-10. Le Muséon 123 (3-4), 317-361. doi: 10.2143/MUS.123.3.2062388 - Tous droits réservés. © Le Muséon, 2010. 993899_Mus2010_3-4_04__ME.indd3899_Mus2010_3-4_04__ME.indd 331717 112/01/112/01/11 11:5011:50 318 M. FARAG In 1927, Heinrich Goussen announced that he had acquired photo- graphs of Sahidic liturgical manuscripts of the White Monastery and that he intended to publish and translate them7. Listing the contents, he paid especial attention to the anaphoral fragments, crowning them “the jewel of the collection”. His death in April of that same year8, however, left his intentions to posterity. Also in that same year, Anton Baumstark announced that Goussen’s photograph collection was available in the Goussen Library of Bonn University9. Like Goussen, Baumstark listed the contents, conferring especial distinction to the anaphoral fragments. He remarked that the “ganz freie Art” of the anaphoras’ incipits evinced the rather great antiquity of their composition. According to Baumstark, Angelicus Kropp was to be entrusted with publishing the edition Gous- sen had himself intended to make, with the first installment already expected in the subsequent volume of Oriens Christianus. All that was in fact to appear, however, was Kropp’s 1932 edition, German transla- tion, and short commentary on the only more or less complete anaphora in the photograph collection, the Anaphora of Matthew10. Baumstark’s own groundbreaking Liturgie comparée of 193911 passed over the collec- tion in silence12. It was not until the late 1950s that the texts of the “hochbedeutsamen” photographs, to use Baumstark’s terms, would return to light and meet their first, and as yet only, milestone. Lanne had already called attention to the Sahidic euchologion in the same 1955 article referred to above regarding the neglect of Sahidic eucharistic texts. On the basis of pale- 7 H. GOUSSEN, Über einen neuen orientalisch-liturgischen Fund, in Oriens Christianus, 23 (1927), p. 174. 8 A. BAUMSTARK, Obituary of Heinrich Goussen, in Oriens Christianus, 24 (1927), p. 356-360. 9 IDEM, Saïdische und griechische Liturgiedenkmäler, in Oriens Christianus, 24 (1927), p. 379-380. While Goussen’s library is still available at Bonn University, the photographs do not currently form a part of that collection. They are presumably lost. See H. KAUFHOLD, Die Sammlung Goussen in der Universitätsbibliothek Bonn, in Oriens Christianus, 81 (1997), p. 213-227, p. 219-220. 10 A.M. KROPP, Die koptische Anaphora des heiligen Evangelisten Matthäus, in Oriens Christianus, 29 (1932), p. 111-125 (= KROPP, Matthäus). See also the comments and cor- rections to Kropp’s article in the following piece: W. HENGSTENBERG, Review of Oriens Christianus, 29, in Byzantinische Zeitschrift, 36 (1936), p. 162-165. 11 A. BAUMSTARK, Liturgie comparée. Conférences faites au Prieuré d’Amay, Cheve- togne, 1939. 12 Baumstark does mention Kropp’s edition of the Anaphora of Matthew in his bibli- ography of Coptic liturgical texts (see note 11). With regard to Baumstark’s role in the use of Goussen’s photographs, see H. BRAKMANN, Zwischen Pharos und Wüste. Die Erfor- schung alexandrinisch-ägyptischer Liturgie durch und nach Anton Baumstark, in R.F. TAFT – G. WINKLER (ed.), Comparative Liturgy Fifty Years after Anton Baumstark, Rome, 2001, p. 323-376, p. 330-335. 993899_Mus2010_3-4_04__ME.indd3899_Mus2010_3-4_04__ME.indd 331818 112/01/112/01/11 11:5011:50 THE ANAPHORA OF ST THOMAS 319 ography and codicological features, he noted that many other leaves, quite apart from Goussen’s photograph collection, belonged to the euchologion, eleven of which had even been previously published in the 18th and 19th centuries. A couple of years later, using a microfilm of Goussen’s photographs13, Käte Zentgraf published 20 pages of the euchologion in three installments from 1957 to 1959, with German trans- lation and commentary14. Coinciding with Zentgraf’s publications, in 1958 Lanne published all 58 pages that he could codicologically identify as part of the same euchologion, achieving the first milestone in the euchologion’s academic history15. In consultation with L.-Th. Lefort, Lanne dated the euchologion to an interval W.E. Crum had suggested16: between the tenth and eleventh centuries17. Although Lanne and Zentgraf had both provided some commentary on the prayers of the euchologion, Hieronymus Engberding and Gérard Godron expressed the need for much more detailed studies of such important texts. In 1959, Engberding himself published a commentary on pages 21 and 22 of the codex18. As for Godron, in 1964 he reviewed Lanne’s publications on Sahidic liturgy, concluding with the hope and expectation that the new publications would herald further studies19. Much as Goussen and Baumstark’s announced hopes were dashed for a long time, Godron’s hopes too have not been realized (with very few exceptions20) for over half a century now since Lanne’s publication of 13 Ibidem, p. 333. 14 K. ZENTGRAF, Eucharistische Textfragmente einer koptisch-saidischen Handschrift, in Oriens Christianus, 41(1957), p. 67-75; 42 (1958), p. 44-54; 43 (1959), p. 76-102 (= ZENTGRAF, Textfragmente). 15 E. LANNE, Le Grand Euchologe du Monastère Blanc, in Patrologia Orientalis, 28,2 (1958) (= LANNE, Euchologe). 16 H.W. CODRINGTON, Anaphora Syriaca Severi Antiocheni (Anaphorae Syriacae, 1,1), Rome, 1939, p. 52 (= CODRINGTON, Severi). 17 LANNE, Euchologe, p. 273. This interval has recently been confirmed by Alin Suciu, who identified the same scribal hand of the euchologion in a colophon found in the Vati- can’s Coptic collection. The colophon is dated 25 January 990. See A. SUCIU, À propos de la datation du manuscrit contenant le Grand Euchologe du Monastère Blanc, in Vigiliae Christianae (forthcoming). 18 H. ENGBERDING, Untersuchungen zu den jüngst veröffentlichten Bruchstücken Òa’idischer Liturgie, in Oriens Christianus, 43 (1959), p. 59-75. 19 G. GODRON, Quelques travaux récents sur la liturgie en dialecte sahidique, in Bul- letin de l’Institut français d’archéologie orientale, 62 (1964), p. 5-13 (= GODRON, Quelques travaux récents). 20 Corrections to Lanne’s edition have been published: see GODRON, Quelques travaux récents and the following article: J. BARNS, Review of Le Grand Euchologe du Monastère Blanc by E. LANNE, in Journal of Theological Studies, 11 (1960), p. 192-194. An Italian trans- lation and commentary on the Anaphora of Matthew has also been published: G. MAESTRI, Un contributo alla conoscenza dell’antica liturgia egiziana: Studio dell’anafora del santo 993899_Mus2010_3-4_04__ME.indd3899_Mus2010_3-4_04__ME.indd 331919 112/01/112/01/11 11:5011:50 320 M. FARAG the euchologion. This fact becomes even more striking when one reflects that Lanne’s efforts expanded the size of the euchologion to almost twice the amount Goussen and Baumstark had fathomed in all their enthusiasm. The extant 58 pages of a much larger original parchment codex, which must have contained a minimum of 227 inscribed pages21, mostly consist of eucharistic prayers, preserved in whole or in part, though the last four pages of the text contain the prayers of a Coptic marriage rite22. Many of the anaphoral fragments are of the West Syrian/Antiochene- type, such as the Anaphora of Severus of Antioch or the Anaphora of John of Bosra, while others are of the Egyptian/Alexandrian-type, such as the Anaphora of Cyril. Most significantly, however, the euchologion includes several unidentified anaphoras as well as two hitherto unknown anaphoras: the Anaphora of Thomas and the Anaphora of Matthew.
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