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The Creation of the Seven Archangels and Their Hosts in a Coptic-Arabic Hexaemeron Attributed to Epiphanius of Cyprus

The Creation of the Seven Archangels and Their Hosts in a Coptic-Arabic Hexaemeron Attributed to Epiphanius of Cyprus

Journal of Coptic Studies 14 (2012) 63–84 doi: 10.2143/JCS.14.0.2184688

THE CREATION OF THE SEVEN AND THEIR HOSTS IN A COPTIC- HEXAEMERON ATTRIBUTED TO EPIPHANIUS OF CYPRUS

BY JUAN PEDRO MONFERRER-SALA

Among the Arabic versions collected by Graf with links to the - born Father of the Church Epiphanius of Cyprus († 403), there is a Hexaemeron (¨Ezaßmerov, i.e ‘six days’). It is, of course, an elaborate expansion of the biblical account of the six days of creation (Gn 1:1-31). Graf, who assembled a whole compendium of existing manuscript Arabic versions,1 suggested that this particular text was one of several non-authen- tic writings (unechte Schriften)2 attributed to Epiphanius, who eventually became of Salamis, on Cyprus.3 The misattribution is probably due to the fact that Epiphanius’ treatise De mensuris et ponderibus contains a brief Hexaemeron that was also transmitted separately. However, this mistaken attribution worked admirably amongst the Coptic and Ethiopic communities, as is evident in the number of existing copies of the text, some dating from a relatively recent period. One of these (Mingana Chr. Arab. 19A, previously Mingana Chr. Arab. 1) forms part of an undated Egyptian codex measuring 218 ≈ 155 mm, which Mingana dated to the mid-seventeenth century (indeed, to 1650). The copyist wrote in the nasÌi script, using ink for the body of the text and red for the headings, and included marginal notes on the recto pages. This man- uscript forms part of a codex containing two further apocryphal texts: Gregory’s ‘’ (ru’yah) on , and a ‘History of and ’ and their descendants.4 The Hexaemeron attributed to Epiphanius of Cyprus enjoyed remarkable popularity amongst ’s , and numerous Arabic-Coptic copies from the fifteenth-sixteenth, seventeenth and nineteenth centuries are to

1 Graf, Geschichte, I, 202-203, cf. 358. 2 Graf, Geschichte, V, 46. 3 On his life and works, see Williams, The Panarion, pp. XI-XVI. 4 Mingana, Catalogue, II, 23-24 (n° 19).

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be found in various libraries.5 As with the karsuni compilations,6 it is interesting to note that in all except the third of the five Cairo manuscripts (i.e. Nos. 59.III, 468 B1, 4894.1 and 86.3), the Hexaemeron is accompa- nied by a ‘History of ’, an evident indication that both apocryphal texts circulated together, forming part of the same ‘canon’ of apocryphal texts for which there was clearly considerable demand in the Arabic-Coptic milieu. The growth in demand is also attested by the fact that the Ethiopic version of the Hexaemeron (አክሲማሮለ, Aksimaros)7 drew on an Arabic-Coptic text, which Trumpp identified and edited in the late nineteenth century;8 both the edition, based on a single manuscript (Brit Mus. nº 320,ii [Orient. 751]), and the textual approach used were criticized years later by Haffner.9 The text examined here (Mingana Chr. Arab. 19A) is clearly linked to the Egyptian copies mentioned earlier, and belongs to the same tex- tual tradition; even so, it contains a number of distinctive features, not least of which is the . While the Cairo copy No. 59.III gives Kitab al-Iksimarus and 358 offers Kitab al-Iksimarus, the copy in the Mingana Collection is entitled Kitab al-Iksamiyurun, which is clearly a lectio mendosa for the correct Kitab al-Iksamirun, to which the copyist has added — at the end of the incipit — the title by which the work was known in the Coptic setting, al-Aksimarus. Evidently, aksimarus/aksima- rus points to a transcription of the Greek nominative form ëzaßmerov,10 echoed in the karsuni versions, which transcribe the title as ˈˆ ˓ˎ  ˆ, i.e. Kitab al-Iksiyamarus,11 whereas iksamirun suggests a transcription of the genitive plural ëzaßmer¬n. The text of the Hexaemeron comprises a total of twenty folios (fols. 1r-20r); the specific section addressed here is to be found between folios 3r and 5r. The incipit, placed immediately below a typically-Coptic decorative plaitwork motif surmounted by a rough cross, reads as follows بسم الاب والابن والروح القدس الاه واحد نبتدي بعون اللـه تعالي وحسن توفيقه نكتب كتاب الاكساميورن اي الستة ايام

5 Graf, Catalogue, 24 (n° 59.3), 134 (nº 358), 178 (n° 468 B1); Troupeau, Catalogue, II, 66 (n° 4894.1); Macomber, Catalogue, 19 (n° 86.3). 6 Mingana, Catalogue, I, 308b (n° 133A). 7 On the Ethiopic text, see Weninger, “Aksimaros”, I, 173. 8 Trumpp, Das Hexaëmeron des Pseudo-Epiphanius. 9 Haffner, “Das Hexaëmeron des Pseudo-Epiphanius”, 91-145. 10 Graf, Verzeichnis, 12. 11 Mingana, Catalogue, I, 308b (n° 133A).

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الخليقة من قول الاب القديس ابيفانيوس اسقف قبرص وما كان من تدبير الخالق ومعجزات قدره ويسما الاكسيمارس

“In the name of the Father and of the Son and of the , One . We begin, with the help of God Most High and the goodness of his success, to set down in writing the book of the Hexaemeron, that is the six days of creation, from the mouth of the Holy Father Epiphanius, Bishop of Cyprus, of how the Creator arranged it and the portents He performed, called al- Aksimarus”.

Edition and translation (Mingana Chr. Arab. 19A, fols. 3r-5r)

The many deviations from the rules of classical Arabic to be found in this text are due to interference from the dialectal environment;12 the register used, known as ‘Middle Arabic’, is characteristic of a large pro- portion of the texts produced by Christian Arab authors.13 Phonological and syntagmatic deviations are compounded by paleographical variations prompted by the scripts used by Christian Arab copyists.14

[Scriptio continua in codice]

/3r/ ومن بعد هدا اللـه اخد من النار الكامل وخلق منه ملايكه ارواح متوقده واخدهم اللـه ودخل بهم في السماوات ليرتبهم ويجعلهم طقوس طقوس صفت ملاك الحسن15 اول رتبه ضعها رتبة َملاك /3v/ الحسن وفيها عشرت طغمات والرتبة الثانيه الكاروبيم وفيها عشرت طغمات واللـه خص منهم كاروبيم يحملوا اسماء العرش والرتبة الثالثه رتبة السارافيم وفيها عشرت طغمات واختص اللـه منهم سارافيم يحملوا اسماء16 العرش والرتبة17 الرابعه روسا القوات فيها عشرت طغمات وريس الملايكه ميخاييل هو ريس عليهم ™ صفت رتبة الملاك ميخاييل18 ومن بعد سقوط الشيطان19

12 For a summary of the most frequent phenomena, see Versteegh, “Breaking the Rules”, 3-18. 13 On this linguistic register, see Blau, A Grammar of Christian Arabic. 14 Levin, Die griechisch-arabische Evangelien-Übersetzung, 12-16, and Lewis and Gibson, Forty-One Facsimiles. .in red صفت ملاك لعين 15 يحملواسماء .Ms 16 17 After the ra’ there is an inkblot due to a mistake of the scribe, who has written the word after it. in red. On the right, in the margin, there is a Coptic ypsilon صفت رتبة الملاك ميخاييل 18 (Õ) which has been written in red. 19 The of the term al-Say†an, as is usual in the Christian Arabic mss has been reversed over the rest of the Word.

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الدي20 الدعا ملاك الحسن َرفع اللـه ميخاييل واختصه لهده الخدمة الكريمه الدين هو كاين فيها الان وكملوا اربعة رتب في السما الاوله صفت رتبت جبراييل21 السما الثانيه الرتبة الاوله التي فيها الارباب اول رتبة لريس الملايكه جبراييل فيها عشرت طغمات وجبرييل22 ريس عليهم ورفعه اللـه واخصاه اللـه لهده الخدمه الذي لم يبقا /4r/ له خدمه صفت رتبة رفاييل23 الرتبت الثانيه التي فيها السما الثانيه ورتبت الكراسي فيها عشرت طغمات فريس الملايكه رافاييل24 المتروس عليهم واختار اللـه منهم اربعه وعشرين وجعلهم في الخدمه الدي اختصهم بها رفعهم اللـه هكدي من بعد سقوط الشيطان وهم القسا وفي اياديهم مباخر َوكاسات وعلي روسهم الاكاليل صفت رتبت سوريال25 الرتبة الثالثه في السما الثانيه رتبه السلاطين والريس عليهم سوريال صاحب البوق26 وفيها عند27 طغمات وهم جميعهم اختصهم اللـه يضربوا بالابواق28 جميع الاوقات كما هو مكتوب في رويا يوحنا الابوكالبسيس صفت رتبة سداكيال29 السما الثالثة اول مرتبه فيها عشرت طغمات والريس عليهم سداكيال /4v/ الدي اللـه ْير َسله وملايكته الي الناس عند خروج انفسهم ويقال عنهم انهم ملايكة الصلاح صفة رتبة صلاتيال30 الرتبت الثانيه الدي في السما الثالثه الملايكه فيها عشرت طغمات31 والدين عليهم صلاتيال واللـه اختارهم لجميع اجسام الصديقين وانفسهم في اليوم الاخير وهو اليوم الفرح والتهليل الي وليمة اللـه فيه الدي هو يوم القيامه الاولي يوم وليمة الالف سنه الدي دكرها يوحنا الابوعالبسيس32 في روياه قال ان الابرار يملكوا مع المسيح الف سنه وبقيت الموتي لم يحيوا حتي يكمل اليوم الدي للالف سنه هده هي القيامه الاوله علي هدا لم يجد عليهم شي من سلطان الموت الثاني صفت رتبة انانيال33 الرتبة الثالثه الدي في السما الثالثه فيها عشرت طغمات /5r/ والريش عليهم انانيال الدي اختاره اللـه هو وطغمات علي جميع اشجار الارض ونباتها والامطار والندا والحر والسموم والريح وما يكون في الصيف والشتا هولاء العشر رتب الدين في الثلاث سموات فيهم ماية طغمه كطغمه اللـه الوف الوف فربوات ربوات

/3r/ After this God took from the fire what was perfect and from it created the , spirits of fire whom God took and placed in the heavens, ordering them and placing them [there] class by class. Group of the good angels. The first group he placed was that of the good /3v/ angels, of which there are ten orders; the second rank, the cherubim, of which there are ten orders, amongst whom God appointed some cherubim that

20 The relative pronoun has been written over the writing line due to scribe’s oversight. .in red صفت رتبت جبراييل 21 ووجبراييل .Ms 22 .in red صفت رتبة رفاييل 23 راافاييل .Ms 24 .in red صفت رتبت سوريال 25 البرق .Ms 26 . ָ In the left margin is the sign 27 بالابراق .In the ms 28 .in red صفت رتبة سداكيال 29 .in red صفة رتبة صلاتيال 30 .written in red over the writing line due to scribe’s oversight طغمات 31 الابوعاليمس .In the Ms 32 .in red صفت رتبة انانيال 33

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bear the names of the thrones. The third order is the order of seraphim, of which there are ten hierarchies, amongst whom God commanded some seraphim to bear the names of the thrones. The fourth rank are the prin- cipals of the virtues, of which there are ten hierarchies, and the head of the angels, , is there. Group of the order of the Michael. After the fall of , who was called a good angel, God elevated Michael, appointing him to this noble function which he now holds; [it] comprises four orders in the first heaven. The group of the order of is the second heaven, in which first rank are the lords. The first order is that of the angel Michael, [where] Gabriel is to be found; there, there are ten hierarchies and Gabriel is the head of them. God elevated him and entrusted to him this function, which is not /4r/ [just any] function. The group of the order of is the second order, in which is found the second heaven and the rank of the high seats; there, there are ten hierarchies and the chief of the angels is Raphael, who is at their head. God appointed twenty-four of their number and set them to serve those he had chosen there; God elevated them after the fall of Satan, for they are the in whose hands [are borne] censers and cups, and crowns on their heads. The group of the order of Suriel is the second order, in the second heaven, the order of the powerful. Their head is Suriel, of the trumpet; there, there are hierarchies, and God com- manded them to sound the trumpets at all times, as it is written in the of John, the Apocalypse. The group of the order of Sadaquiel [is in] the third heaven, in which [the] first order has ten hierarchies and at their head is Sadaquiel, /4v/ whom God sends, together with his angels, to people when their souls depart [their bodies]. They are said to be the angels of righteousness. The group of the rank of Salatiel is the second order, which is to be found in the second heaven; there, the angels form ten hierarchies at whose head is Salatiel. God entrusted them with all the bodies and souls of the righteous on the last day, which is the day of joy and rejoicing [with which they will attend] the banquet of God, which is the day of the first , the day of the banquet of a thousand years mentioned by John [in] the Apocalypse, in whose vision it was said that the God-fearing will reign with the for a thousand years and the dead shall not be resurrected until the day comes, which is a thousand years, this is the first resurrection; therefore the second is power- less over them. The group of the order of is the second order, which is found in the third heaven in which there are ten hierarchies /5r/ and at their head is Ananiel. God entrusted to him and to [his] hier- archies all the trees of the , its plants, the rain, the dew, the heat, the

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simoom, the wind and as many [atmospheric phenomena] as there are in summer and winter. These ten orders are those which are in the third heaven. Within them are one hundred hierarchies, as befits a hierarchy of God, thousands of thousands and ten thousand times ten thousands [of angels].

Text commentary

The importance of angelology in texts belonging to the monotheist reli- gions is widely acknowledged.34 , the framework of interest here, is no exception; links to , thought and art are well- documented,35 even though angelology has never become a systematized area of Jewish theology. Nevertheless, a well-developed angelology is to be found in the and the Midras, and even in the Palestinian , as well as in some texts found at ,36 as a result of the Babylonian exile of the Jewish people. But it was largely in post-Biblical that angelology was given real scope for develop- ment, through a series of well-known apocryphal works which were not exclusive to but circulated widely amongst Christians, who made them their own.37 This Jewish substrate, enhanced by input from Patristic literature and by the systematic approach of the theologists, came to enjoy a special position within , eventually becoming a major field in its own right. After all, the angels were the fourth element of creation, even before light was created: the three heav- ens and the angels. The Nestorian Ibn al-™ayyib, for example, in referring to the creation of the heavens and the earth, notes that the essence (∂at) comprises a set of five substances (Ìamsat gawahir) of which God made use in the creation: angels (al-mala’ikah), fire (al-nar), air (al-hawa’), water (al-ma’) and darkness (al-Âulmah),38 an idea drawn from Syriac sources.39

34 Monferrer-Sala, “Ángeles, demonios y anticristos”, 87-112. 35 Goodenough, Jewish Symbols, 56. 36 This is the case, for example, of the celebrated fragmentary text of , see Davidson, Angels at Qumran. 37 Zeitlin, “The Sadducees”, 71. 38 Ibn a†-™aiyib, Commentaire sur la Genèse, I, 6 (Arabic), and II, 5-6 (French). 39 Isho¨dad de Merv, Commentaire sur l’Ancien Testament, 13 (Syriac), and 15 (French). Hespel, Thédore bar Koni, Livre des scolies, 6 (Syriac), 4 (French) = I,96E; Van Rompay, Le Commentaire, 7 (Syriac), 10 (French). See also Monferrer-Sala, “Al-baÌr al-muÌi† waraˆ al-samawat wa-l-ar∂”, 147-160.

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The text under study, however, is clearly not the result of that later systematization; rather, it is the outcome of what might be termed a rather simple vision of the angelic cosmos, based on an ordering of that cosmos already familiar since Christian late antiquity. This may be deduced from references in apocryphal literature, which will be examined later. The Hexaemeron attributed to Epiphanius of Cyprus is not, from the standpoint of , an easy text; indeed, as we shall see, it is particularly complex in terms of the sources on which it draws, as displayed in the current status of the text which has come down to us. The Arabic version is the translation of an earlier text, which we shall argue is itself a Coptic translation of a Greek original. Yet this merely scratches the surface, given the wealth and variety of the sources used by the author of the original Greek text, particularly at a time (4th/5th cen- turies AD) when angelology was still in its formative stage. The following analysis of the text focuses on its most remarkable features, and seeks to interpret the content by reference to the sources on which the original author may have drawn, using this Arabic version. For the sake of greater precision, analysis has been limited to selected sentences.

1) اللـه اخد من النار الكامل وخلق منه ملايكه ارواح متوقده واخدهم اللـه ودخل بهم في السماوات ليرتبهم ويجعلهم طقوس

The idea that the angels, created on the first day (BR(Ar) 2:2),40 are spirits of fire (cf. En(Heb) 22:4-5; 4 Ez 8:22; GBart 4:28) because they have been wrought from fire, is also to be found in Rabbinical literature (PR 33:10), and is something of a descriptive topos in the apocalyptic genre: e.g. En(Sl) 29:3 J/A; En(Heb) 15:2; 34:2; ApBar(Gr) 22:6; it also appears in testamentary works (TestAbB 4-6; TestLev 3:8), as well משׁרתיו :as in Islamic texts.41 The idea seems to originate in Ps 104:4b .(”God maketh] his ministers a flaming fire]“) אשׁ להט The arrangement of angels, in accordance with various hierarchies, into different ranks and orders — to be found, for example, in En(Heb) 19-22; 25:1-28,6; Jub 2,2 as well as in Patristic writings42 — derives from a reworking of the account of the six days of creation (cf. Jub 2:1-16); in some Christian texts, the creation takes place in ten days (BR(Ar) 2:1),

40 So in its Syriac source text, Me‘arat Gazze, Bezold, Die Schatzhöhle, 3-4 (Syriac and Arabic), 1 (German). 41 Castillo Castillo, “Algunos aspectos”, 424. 42 Bucur, Angelomorphic , 36-42.

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while in others the number varies,43 and is indeed not always specified (e.g. ApDan(Syr) 14), though it may be inferred from the context.44 The concepts †uqus (sg. (†aqs), Òaff (pl. Òufuf) rutbah (pl. rutab) and †agmat (sg. †agmah), respectively “classes”, “group”, “rank” and “orders”, are constantly repeated in each section dealing with the vari- ous archangels, as a way of describing the hierarchy of the angels. The term Òaff, mistakenly rendered in the text as Òafat (perhaps through hypercorrection from Òuffah) is an Arabic concept used in Islamic eschatological texts to describe the ordering of the angels in (cf. Qu’ran 89:23).45 ™aqs is a familiar term to denote a “rite” (e.g. al-†aqs al-bizan†i, “the Melkite rite”), deriving from the Greek táziv46 (“order”; cf. Copt. tazis), which here and in other angelological con- texts takes on the meaning of “class” or “order”.47 The pl. rutab, for its part, is a neologism (cf. kitab al-rutab, “book of the ritual”),48 whilst the plural †agmat is a loanword from the Greek tágmata, used in the sense of “orders”49 amongst Coptic (cf. myyje)50 and Maronite writers 51.(טגמטין cf. ; ) The celestial liturgy entrusted to the angels is a well-known motif deriving from the ‘Trisagion’ chanted in Is 6:3, which had an evident impact on the apocalyptic genre (e.g. ApZeph A; AsIs 7:15; 8:18; 9:28; En(Et) 69:24; En(Sl) 19:6 J/A; 22:2 J/A; 42:4 J) and even on the Islamic tradition,52 although it is also to be found in other genres, includ- ing certain Qumran documents (1Q33 10:9-11); the motif was accorded particular importance in TestAd(Syr) I:1-II:12, given the structuring of the angelic liturgical ministry to be found in that testament, and in other Christian apocryphal texts drawn from it, e.g. BR(Ar) 11:1-3.

43 Jung, “ Angels”, 323-325. 44 Henze, The Syriac Apocalypse of , 39 (Syriac), 77-78 (English), and n. 63. 45 Khoury, Asad b. Musa, 69-77 (nº 52). Cf. Monferrer-Sala, ‘Abd al-Malik b. Îabib, 124 (nº 229). 46 Graf, Verzeichnis, 74. Cf. Liddell–Scott, A Greek-English Lexicon, 1526a. Cf. also Bucur, Angelomorphic Pneumatology, 37. The term †ksys is attested in the inscriptions in Palmyrene Aramaic dialect meaning “rank”, “line”, see Brock, “Greek and Words in Palmyrene Inscriptions”. 47 Guidi, “La omelia di Teofilo di Alessandria”, 442, line 6. 48 Graf, Verzeichnis, 51. 49 Graf, Verzeichnis, 74; Sophocles, Greek Lexicon, 1067b. 50 Crum, A Coptic Dictionary, 202a. 51 Smith, Thesaurus syriacus, I, col. 1431a; Brockelman, Lexicon syriacum (1995), 268a; Dalman, Aramäisch-neuhebräisches Wöterbuch, 157b. 52 Monferrer-Sala, “Una variante árabe”, 117-137.

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2) ملاك الحسن

The term “good angel” must be given the collective value that the con- text really requires. It stands in opposition to the fallen angels (Gn 6:1-4; Jub 5:1-11; En(Et) 69:1-29; En(Sl) 7:2-4 J/A; 18:2-3 J/A; TestReub 5:6 TestSl 6:2), who rebelled against God and were subordinated to their leader, known variously as Satan or (Jub 1:8-11; TestAbA 13:6; ApBar(Gr) 56:10-16),53 whose names and functions are provided in En(Et) 69:1-14.

3) وفيها عشرت طغمات

The idea that God has groups of angels (Gn 32:1-2) charged with differ- ent duties (Ps 103:20; 148:2) found a considerable echo in apocryphal writings (v.gr. Jub 2:2; En(Et) 71:7-9), which were, de facto, the first to develop the notion (En(Et) 20:1-6; 40:1-10). The systematization subse- quently embarked upon by Christian sources gave rise to a complex structure in which the various groups of angels were arranged in groups, rows, choirs or legions (Òufuf = xmros), hierarchies (†agmat = taëma) and orders or ranks (rutab = mtevtazis),54 which in turn — in the present text — were arranged in three heavens (samawat). The cosmo- logical belief in a plurality of heavens is to be found in the OT (Dt 10:14; 1 Ki 8:27; Ps 148:4) and evidently in the NT (2 Cor 12:2; Eph 1:3.20; 2:6; 3:10; 6:12; Heb 4:14; 7:26). The idea that there were seven heav- ens (e.g. ApBar(Syr) passim; AsIs(Et) 9,6-18) was the most widespread in Judaism and Christianity,55 and also in ,56 though it was by no means the only one. Indeed, the view that the heavens were three in number (TestLev 2:710) was only later superseded by the notion of , as indicated in Enoch,57 and represented an older cosmological vision; this can be inferred, inter alia, from the propositional phrase ∏wv trí oûranoÕ “caught up to the third heaven” (2 Cor 12:2).

4) الكاروبيم […] واللـه خص منهم كاروبيم يحملوا اسماء العرش

The Arabic term karubim is one of the forms used by Coptic writers,58 prob. from the Akkadian) כרובים and is a transcription of the Hebrew

53 On , see Langton, Essentials of Demonology. 54 On these three terms, see Kircher, Lingva ægyptiaca restitvta, 47-48. 55 Bietenhard, Die himmlische Welt, 3-8. 56 Monferrer-Sala, ‘Abd al-Malik b. Îabib, 52, n. 51. 57 Charles, The , II, 530. 58 Graf, Verzeichnis, 95.

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karibu/kuribu, ‘genius; guarding spirit)59 from the Coptic xeroubim,60 itself a transcription of the Greek xeroub(e)ím (var. xeroubin). The iconographic vision provided by the Hexaemeron of the cherubim as bearers (Ìamalah < yetvaiâa)61 of the divine throne is based on Eze- kiel’s visionary account (1:1-28; 9:3; 10:2-22; 11:22-25) elaborately developed by the MerÈabah genre (En(Heb) 7:1). The major function of the cherubim, in the apocalyptic genre, is to surround and guard the divine (En(Et) 71,7) and to carry it (cf. Ez ut supra), a view also found in Islamic eschatological literature.62

5) السارافيم وفيها عشرت طغمات واختص اللـه منهم سارافيم يحملوا اسماء العرش

The Arabic sarafim (var. sarufim)63 is a transcription of the Coptic serafim,64 from the Greek seraf(e)ím65 (LXX serafin), whose ety- the name given to the beings who chant the ,שׂרפים mon is the Hebrew Trisagion in Is 6:3 and surround the divine throne (En(Sl) 21:1, cf. Is 6:1), carrying it in the company of the cherubim and other celestial beings (En(Heb) 7:1). A detailed description of these beings, which com- plements that provided by , is to be found in En(Heb) 26:8-12.

6) روسا القوات فيها عشرت طغمات وريس الملايكه ميخاييل

The phrase ru’asa’ al-quwwat, “the principals of the virtues” (al-quwwat < pidom),66 should not be seen as referring strictly to the archangels (ru’asa’ al-mala’ikah), presided over by the archangel Michael. The fact that Michael is ra’is al-mala’ikah (arxaggelos < arxággelov)67 sug- gests not only that he is an archangel proper, but also that he is the chief ,”chief of the armies of “ ,שׂר־צבא יהוה) of all the celestial armies LXX ârxistrátjgov dunámewv kuríou, from Jos 5,14), for he is held to be the guardian of Israel, according to Dn 10:21; 12:1, where he is the“) השׂר הגדול your prince”) and“) שׂרכם described respectively as great prince”), i.e. “the chief of the angels” as he is termed in apocryphal

59 Von Soden, Akkadisches Handwörterbuch, I, 510b, cf. 449a. 60 Kircher, Lingva ægyptiaca restitvta, 47. Cf. de Lagarde, Der Pentateuch Koptisch, 192; Tattam, Prophetae majores, II, 38. 61 Kircher, Lingva ægyptiaca restitvta, 48. 62 Khoury, Asad b. Musa, 70 (nº 53). 63 Graf, Verzeichnis, 56, where the form sarafim is not attested. 64 Kircher, Lingva ægyptiaca restitvta, 47. 65 Lampe, A Patristic Greek Lexicon, 1230. 66 Kircher, Lingva aegyptiaca restitvta, 48. 67 Kircher, Lingva ægyptiaca restitvta, 48; Förster, Wörterbuch, 102.

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writings: TestAbA 1:4; 2:16; 19:5; En(Et) 24:6; ApBar(Gr) 11:4; TestIs 1:6; 14:7; AsIs 3:15-16. This aspect is amply addressed in Christian art, along with other pre-Christian elements.68 The designation the prince of lights”) used in two texts from Qumran“) שׂר (ה)אורים (1QS 3:20; CD 5:18) may be a reference to the archangel Michael.69 In the present text, the Arabic MiÌa’il70 is an adaptation of the Coptic myxayl71 (cf. var. mixayl),72 which comes in turn from the Greek 73.מיכאל Mixajl, a transcription of the Hebrew

7) سقوط الشيطان الدي الدعا ملاك الحسن

a highly 74,(עירין) The fall of Satan and his supporters the Watchers fertile theme in Christian thought in late antiquity,75 was a familiar fea- ture both of apocryphal literature and of the OT (En(Sl) 7:3 J/A; 29 J; LifeAd 12-16); it also appears in the NT (GBart 1:24-25; 4:51-55), and in the Qumran scrolls (1Q267 2:18-20). In the NT, the casting out of Satan is attributed to Michael (Rev 12:7-9,13-17). Use of the term malak al-Ìasan to describe Satan contrasts with the formula ö ponjròv (“the one”) applied to Satan following his fall.76 In GBart 4:28 Satan himself notes that he ‘was called the first angel’ (êgÑ pr¬tov ãggelov êklßqjn). In its narration of the fall of Satan, the Ethiopic version of the ‘Apocalypse of Gregory’ uses the same epithet, employing the construction: “who had been called the good angel” (ዘኮነ ፡ ይሰመይ ፡ መልአከ ፡ ሠናይ), and thus placing use of that term at a point in time prior to his fall.77 The Arabic say†an is a borrowing from the Ethiopic ስይጣን (say†an), which is in turn taken from the Hebrew -here, it has been taken from the Coptic satan/satanas,79 tran 78;שׂטן scriptions of Satán / Satan¢v, respectively.80

68 Mertens, “L’archange Michel”, III, 141-159. 69 Cf. Campbell, Deciphering the , 94, and Wacholder, The New Damascus Document, 212, n. 161. 70 For the Qur’anic Mikal, see Horovitz, “Jewish proper names”, 158-159. 71 Kircher, Lingva ægyptiaca restitvta, 48. 72 De Lagarde, Der Pentateuch Koptisch, 346. 73 On this name in Hebrew, see Noth, Die israelitischen Personennamen, 144. 74 On the Watchers’ fall in En(et), see Nickelsburg, Jewish Literature, 46-53. 75 Bauckham, “The Fall of the Angels”, 313-330. 76 Gaylord, “How Satanael lost his ‘–’ ”, 303-310. 77 Grébaut, “Le manuscrits éthiopiens”, 138. 78 Nöldeke, Neue Beiträge, 34. 79 Kircher, Lingva ægyptiaca restitvta, 224. 80 Förster, Wörterbuch, 719. On the terminology for the concepts Satan and the , see Boyd, Satan and Mara, 13-18.

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8) جبراييل السما الثانيه الرتبة الاوله التي فيها الارباب

through the 82,גבריאל The Arabic Gabra’il81 is derived from the Hebrew Syriac ,83 but here could equally have drawn on the Coptic gabriyl (< gr. Gabri®l).84 Gabriel and Michael are the only archan- gels mentioned in the Hebrew (Raphael, as we shall see, appears in the ) that figure in the oldest list of the four archangels in En(Et) 9:1 (cf. 1QM IX:15-16), and also in the list of seven archangels in En(Et) 20:1-7. In the latter, we are also told that Gabriel presides over the cherubim, who may correspond to the pl. arbab; the angels referred to as “lords” in ApZeph A, may also be identified as cherubim. Finally, the importance attached to Gabriel in apocryphal writings is attested in En(Et) 40,9 which indicates that he presides over all that is powerful.

9) ريس الملايكه جبراييل فيها عشرت طغمات وجبرييل ريس عليهم

As in § 6, applied to Michael, the term ra’is al-mala’ikah serves to iden- tify Gabriel as an archangel, e.g. En(Et) 9:1; 20:7; 40:9; 54:6; 71:8-9.

10) رفاييل […] ورتبت الكراسي فيها عشرت طغمات فريس الملايكه رافاييل المتروس عليهم

Here, as in §§ 6 and 9, ra’is al-mala’ikah alludes to Raphael’s rank as an archangel; the term is widely used with this sense in apocryphal writings (En(Et) 9:1; 20:3; 40:9; 54:6; 71:8-9), and is also to be found in Tob 12:11-15. ApEz(Gr) refers to him as ârxistrátjgov since he commands armies, a role noted explicitly in the present text: ra’is al-mala’ikah Rafa’il al-mutarra’us ‘alay-him. The plural term al- karasi (vide infra §11) recalls the Coptic pl. peqronos85 (cf. gr. oï qronoí) of Rev 4:4 (cf. 11:16). As for the name itself, there is every indication that the Arabic form Rafa’il, whose etymon is the Hebrew  or the Greek  may have derived either from the Syriac 86,רפאל Rafajl, through the Coptic transcription rafayl87 which the author of the Arabic text had to hand. In Coptic magic texts, Raphael is pre- sented as the angel of punishment,88 whereas in the martyrological

81 For the Qur’anic Gibril and Gibra’il, Horovitz, “Jewish proper names”, 158. 82 On the Hebrew form, see Noth, Die israelitischen Personennamen, 36, 190. 83 Jeffery, The Foreign Vocabulary, 100-101. 84 Kircher, Lingva ægyptiaca restitvta, 48. 85 Cf. Budge, Coptic Biblical Texts, 281 ad locum. 86 For the name in Hebrew, see Noth, Die israelitischen Personennamen, 179. 87 Kircher, Lingva ægyptiaca restitvta, 48. 88 Van der Vliet, “Varia magica coptica”, 234.

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genre he plays the role of the angel that strengthens the faith of martyrs who are about to die.89

11) اربعه وعشرين وجعلهم في الخدمه الدي اختصهم بها […] وهم القسا وفي اياديهم مباخر َوكاسات وعلي روسهم الاكاليل The number twenty-four is a reference to the “twenty-four elders” (piKD mpresbuteros), described in as presbuteros (< gr. presbúteroi), which the Arabic author of the Hexaemeron translated literally as qussa’,90 without grasping the basic meaning of “elder”, a meaning present in the Greek présbuv91 and also in the Coptic pres- but.92 The later description of these beings reflects their liturgical func- tion. In the Coptic version of Rev 4:4 they are described as “elders seated on twenty-four thrones” (venprebuteros #moos #i péout avte nqronos)93 arrayed in and wearing crowns, whose func- tion is to sing God’s praises, falling down before His throne (Rev 4:10- 11; 5:14) and bearing vials full of incense (Rev 5:8).

12) سوريال الرتبة الثالثه في السما الثانيه رتبه السلاطين والريس عليهم سوريال صاحب البوق وفيها عند طغمات وهم جميعهم اختصهم اللـه يضربوا بالابواق […] كما هو مكتوب في رويا يوحنا الابوكالبسيس

Suryal (cf. oriyl [< Oûrijl] apud Ex 3:35)94 is an Arabic transcrip- tion of the Coptic souriyl,95 a term often used in Coptic magic texts. The name also appears in Ethiopic apocryphal writings (ሱርያል) and in Falasha Jewish texts, where he is presented as the angel of death.96 He is one of the four archangels in the angelology, whose name is an adapation one of the functions attributed to him 97;(צוריאל) of the Hebrew ∑ûrî’el (ÒaÌib al-buq) — and to the angels over whom he presides (al-ra’is ‘alay-him) — is to sound the trumpets (ya∂rabu bi-l-abwaq, salpigz)98 when the seventh seal is opened (Rev 8:1-21; 11:15-19). Even so, the

89 Munier, Un nouveau martyr copte, 233, cf. 235. 90 Graf, Verzeichnis, 90. 91 Liddell–Scott, A Greek-English Lexicon, 1266b. 92 Crum, A Coptic Dictionary, 250b, 669b. Cf. Förster, Wörterbuch, 673. 93 Budge, Coptic Biblical Texts, 281 ad locum. On these, see Feuillet, “Les vingt- quatre vieillards de l’Apocalypse”, 5-32. 94 On this change, see Milik, The Books of Enoch, 173. 95 Kircher, Lingva aegyptica restitvta, 48. 96 Aescoly, “Les noms magiques”, 123. 97 Gregorius, “Suriel, archangel”, VII, 216a-b. 98 Polotsky, “Suriel der Trompeter”, 231-243.

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sounding of trumpets is, in apocryphal works, not the responsibility of Suriel alone; Michael, too, is ordered by to sound the trumpet loudly (∂neusen tòn Mixaßl salpísai ên sálpiggi) to bring the devil up from , e.g. GBart 4:12. In Islamic texts, the sounding of the trum- pet is the responsibility of the angel .99 The prepositional extension fi ru’ya YuÌanna (“in the vision of John”) refers to the verb ainau (“I saw”), 1st p. sg. of the qualitative form nau100 (cf. the Greek referent e˝don) in Rev 1:12, whilst al-Abukalibsis is an explicative gloss of the previous description, based on the term ˆApokáliciv,101 with which the book opens in Greek.

13) سداكيال […] الدي اللـه ْير َسله وملايكته الي الناس عند خروج انفسهم ويقال عنهم انهم ملايكة الصلاح

The Arabic form ∑adakiyal would appear to be a corruption of ∑araki- yal, due to a confusion of the consonants /d/ ~ /r/ by the copyist; this was quite a common mistake, for paleographical reasons which require no explanation. A further error is the change /k/ < /q/, probably due to spontaneous palatalisation in forming the name. The name of the angel concerned is given in En(Et) 20:6 with the lectio ስራዎኤል, i.e. Saraqa’el, which the Greek version gives as Sarißl.102 This Greek form Sarißl ,”Sarî’el, “prince of God) שׂריאל is itself an adaptation of the Aramaic prob. > ስርኤል),103 found in the Qumran texts (1QM IX:15-16). The duty of this angel in the Hexaemeron is similar to that ascribed to him in En(Et) 20:6, which reports that “he presides over the spirits of the children of men that transgress”.104 The final sentence wa-yuqal ‘an-hum anna-hum mala’ikat al-ÒalaÌ refers to the duty owed to the souls of - ners. In view of the foregoing, this sentence would appear to be linked to the adjectival proposition in En(Et) 20:6 (clearly through a textual traditional other than that of the Enoch cycle); hence, it may be deduced that the angels under Sarakiel’s command are entrusted with the punish- ment of those who incite others to transgress.

99 Castillo Castillo, “Algunos aspectos”, 425. 100 Crum, A Coptic Dictionary, 233b-234a. 101 Graf, Verzeichnis, 4. 102 Knibb, The Ethiopic , I, 73 and n. to the line 15, II, 107, n. a 20.6. 103 Milik, The Books of Enoch, 347 (Aramaic), 170-171 (English); cf. Martínez/ Tigchelaar, The Dead Sea Scrolls Study Edition, 128 (1QM IX,16); cf. Knibb, The Ethiopic Book of Enoch, II, 107, n. a 20.6. 104 Knibb, The Ethiopic Book of Enoch, I, 73, lines 16-17 (Ethiopic), II, 107 (English).

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The form ስዳክያል (Sadakyal, [var. ስዳኪያል, Sadakiyal]) recorded in Ethiopic Christian apocryphal writings, also to be found in Falasha magic texts,105 reproduces the corrupt Arabic form of the name, since the Coptic gives (sadakiyl < sarakiyl).

14) صلاتيال […] واللـه اختارهم لجميع اجسام الصديقين وانفسهم في اليوم الاخير وهو اليوم الفرح والتهليل الي وليمة اللـه فيه الدي هو يوم القيامه الاولي يوم وليمة الالف سنه الدي دكرها يوحنا الابوعالبسيس في روياه قال ان الابرار يملكوا مع المسيح الف سنه وبقيت الموتي لم يحيوا حتي يكمل اليوم الدي للالف سنه هده هي القيامه الاوله علي هدا لم يجد عليهم شي من سلطان الموت الثاني

Sal(a)tiyal) and Ethiopic ,سلتيال) The form ∑alatiyal is found in Arabic apocryphal texts (ስላትያል, Salatyal),106 and derives from the Hebrew   Se’aletî’el > Saltî’el), probably through the Syriac) שׁאלתּיאל (Salatiyal). According to the Jewish tradition, on which the Christian tradition drew, this angel must be seen as the angelic persona of the scribe,107 as occurs in the Syriac, Georgian and Armenian versions of 4 Ez 3:1.108 In view of the importance of Ezra, Salatiel was considered an archangel. In the Hexaemeron, Salatiel was commanded to take of the “righteous” (Òiddiquna)109 who shall be called to the divine ban- quet. This function is attributed by En(Et) 20:3 to Raphael in general terms, though with no specific reference to the righteous. The description which follows, as the author of the Hexaemeron notes (alla∂i ∂akara-ha YuÌanna al-Abugalimsis), is taken in its entirety from the ‘Book of the Apocalypse’: the day of the banquet is the “supper of the great God” (pdipnon noö nte pnoute < tò de⁄pnon tò méga toÕ qeoÕ) of Rev 19:17; the “first resurrection” (tr tjorp nanas- tasis < ™ ânástasiv ™ prÉtj) is a reference to Rev 20:5. In Rev 20:4, we are told that the martyrs (lit. “those that were beheaded for the witness of Jesus and for the word of God” etecuxy nnentau- mooutou etbe mptmntre niS auw etbe pjaée mpnoute < t¬n pepelekisménwn dià t®n marturían ˆIjsoÕ kaì dià tòn lógon toÕ qeoÕ) — which the Hexaemeron rewrites as “the God-fearing” (al- abrar) — “lived and reigned with a thousand years” (auwn# auw aur rro mn pexrS njo nrompe < ∂hjsan kaì êbasíleusan

105 Aescoly, “Les noms magiques”, 121. 106 Aescoly, “Les noms magiques”, 121. 107 Ginzberg, The Legends of the , VI, 446. 108 Bergren, “Christian Influence”, 108, 109, 111, cf. 120. 109 On this noun, see Monferrer-Sala, “Marginalia semitica II”, 115-119.

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metà toÕ XristoÕ xília ∂tj). Finally, the following sentence, indicat- ing that the dead shall not live again until a thousand years have passed, is drawn from Rev 20:6-7, whose first verse (Rev 20:6) contains the phrase “on such, the hath no power” (ée mnte pme# snau mmou ezousia e#rai eém pai < êpì toútwn ö deúterov qánatov oûk ∂xei êzousían).

15) انانيال […] الدي اختاره اللـه هو وطغمات علي جميع اشجار الارض ونباتها والامطار والندا والحر والسموم والريح وما يكون في الصيف والشتا

The name Ananiyal, which is not to be found among the archangels appearing in the longest list in En(Et) 20:1-7, should not be confused Îanane’el), since in fact it derives from) חננאל with the Hebrew name i.e. ‘Ananî’el, as ,ענניאל Anane’el)110 (not‘) עננאל the Aramaic name Charles reads it),111 whose meaning is “cloud of God”.112 En(Et) 6:7 and 69:2113 offer the reading አናንኤል (’Anan’el),114 which gives rise to the variant አናንያል (’Ananyal) in Ethiopic Christian apocryphal writings.115 This is clearly linked to the Arabic form, and both may derive from an earlier Coptic form ananayl / ananiyl,116 adapted from the Greek Anan(e)jl. The problem raised by this identification is that in the two lists offered in Enoch, the angel in question is one of the twenty fallen angels, occu- pying the fourteenth place in the list (En(Et) 69:2). The name of this angel in all likelihood came into Arabic through Coptic, which in turn transliterated it directly from Greek; the onomastic forms ananayl and ananiyl appear in two Coptic magic texts, Bodl. M.S. Copt. c4: A17 and Leyde I 385, 14/13-20/5: 1ª, with magical attributions.117 In this sense, the lectiones ˆAnagjmav and ˆAnanqná provided by Greek man- uscripts118 are undoubtedly corrupt forms of the correct Anan(e)jl, as found in עננאל evidenced by the Ethiopic readings and by the Aramaic fragments of the Enoch cycle unearthed at Qumran.119

110 Knibb, The Ethiopic Book of Enoch, II, 73. Cf. Milik, The Books of Enoch, 341 (Aramaic), and 150 (English). 111 Charles, The Ethiopic Version of the Book of Enoch, 16, n. al v. 7. 112 Knibb, The Ethiopic Book of Enoch, II, 73. Cf. Black, The Book of Enoch, 122. 113 Knibb, The Ethiopic Book of Enoch, I, 199, line 36 (Ethiopic), II, 160 (English). 114 Knibb, The Ethiopic Book of Enoch, I, 16. 115 Aescoly, “Les noms magiques”, 99. 116 Aescoly, “Les noms magiques”, 100. 117 Lexa, La magie dans l’Egypte antique, II, 172, 111 respectively. 118 Knibb, The Ethiopic Book of Enoch, I, 16. Cf. Aescoly, “Les noms magiques”, 100. 119 Milik, The Books of Enoch, 341.

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The atmospheric phenomena (cf. En(Et) 69,23; 82,13-20) entrusted to this angel and his hosts in the Hexaemeron are also ascribed to cer- tain angels in Jewish mystic texts.120 In Christian apocryphal writings (cf. Rev 7:3) these phenomena are actually personified, in a real shift in which the presence of the angels who control them, while still clearly discernible, is no longer explicit in the text.121 The oldest source would appear to be Jub 2:2, where these duties are assigned to angels (መላአክተ) who are not specifically named.122

16) فيهم ماية طغمه كطغمه اللـه الوف الوف فربوات ربوات

Although allusions to a countless host of angels are to be found in both (e.g. En(Sl) 40:3 J/A; En(Heb) 22B:4) and New Testa- ment apocalyptic writings (GBart 4:30), the reference contained in the Hexaemeron (uluf uluf fa-ribwat ribwat)123 comes straight from Rev 5:11: n#enèba ntba mn #enjo njo124 (“ten thousand times ten thousand, and thousands of thousands”), whose original Greek text (muriádev muriádwn kaì xiliádev xiliádwn) represents a reading of Dn 7:10: “thousands of thousands and ten thousand times […] LXX: xíliai xiliádev ;אלף אלפים ורבו רבון :ten thousand” (THM kaì múriai miriádev),125 which occurs in En(Et) 60:1 (cf. 71-13): አእላፈ ፡ አእላፍ ፡ ወትአልፊተ ፡ እልፊት (“thousands and thousands and ten thousand times ten thousands”).126

Abbreviations

OT Apocrypha NT Apocrypha ApBar(Gr) Greek Apocalypse of GBart of Bartholomew Baruch ApBar(Syr) Syriac Apocalypse of Baruch

120 Ginzberg, The Legends of the Jews, I, 84; V, 61. 121 Wright, “The Departure of my Lady Mary”, mim-zayn (Syriac), 157 (English). 122 Vanderkam, The , I, 7-8 (Ethiopic), II, 7-8 (English). 123 The Eastern Arabic versions gather different translations, cf. alf al-uluf in Monfer- rer-Sala, Una versión árabe, 164 ad locum. 124 Budge, Coptic Biblical Texts, 284 ad locum. 125 On the relationship of the Book of and the Palestinian apocalyptic texts, see Aune, “The Apocalypse of John”, 169-192. 126 Knibb, The Ethiopic Book of Enoch, I, 160 (Ethiopic), cf. 213; II, 141 (English), cf. 166.

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OT Apocrypha Qumran ApDan(Syr) Syriac Apocalypsse of CD Damascus Document, from Daniel the Cairo Genizah ApEz(Gr) Greek Apocalypse of Ezra 1Q33 War Scroll, Cave 1 (1QM = 1Q33) ApZeph Apocalypse of 1Q267 Damascus Document, Cave 4 (4QDb) AsIs(Et) Ethiopic Ascension of 1QM War Scroll (1QWar Scroll) BR(Ar) Arabic Book of the 1QS Rule of the Community, Revelations Cave 1 (1QSerek) En(Heb) Hebrew Enoch En(Sl) Slavonic Enoch PR Pesîqta’ Rabbatî En(Et) Ethiopic Enoch 4 Ez = 4 Ezra Rabbinics Jub Jubilees LifeAd Life Adam and Eve TestAbA Testament of (recension ‘A’) TestAbB (recension ‘B’) TestIs Testament of TestLev Testament of Levi TestReub Testament of Reuben TestSl Testament of

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Juan Pedro Monferrer-Sala Semitic Studies - Facultad de Filosofia y Letras Universidad de Córdoba Plaza Cardenal Salazar, 3 14071 - Cordoba Spain [email protected]

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