The Confession of Cyprian of Antioch: Introduction, Text, and Translation
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• The Confession of Cyprian of Antioch: Introduction, Text, and Translation Ryan Bailey :Faculty of Religious Studies McGill University, Montreal June 2009 A thesis submitted to McGill University in partial fulfillment of the requirement of the degree of Master of Arts copyright © Ryan Bailey 2009 • • • • Table of Contents Abstract ................................................iv Resume ................................................ v Acknowledgements ........................................ vi INTRODUCTION . 1 1. The Confession of Cyprian of Antioch ...................... 2 1.1 Author, Date, and Purpose . 3 1.2 The Historical Value of the Confession . ................... 6 2. Some Sources of the Confession. 8 2.1 The Apocryphal Acts of the Apostles. .. 10 2.2 The Figure of the Magician in the Greco-Roman Novel ........ 12 2.3 The Pseudepigraphon lannes and lambres .. 13 3. Reception History . 16 3.1 Gregory Nazianzus, Oration 24 ........................ 18 3.2 Prudentius, Peristephanon 13 . 19 3.3 Eudocia, De Sancto Cypriano ......................... 21 4. Manuscripts and Recensions. 23 4.1 The Greek Manuscripts . 25 4.2 Notes on this Edition ............................... 28 4.3 List of Sig1a. 29 TEXT AND TRANSLATION . 33 Bibliography. .. 107 • 11l • Abstract The first-person narrative of the Confession of Cyprian of Antioch, one of three principal witnesses to the fourth-century hagiographical romance of the pagan magician turned Christian bishop and martyr, has remained a largely unexploited resource for the study of late-antique Religionsgeschichte. The vivid details of Cyprian's occult curriculum vitae and public confession before the Christian audience of Antioch have languished in virtual obscurity due to the lack of a modern critical edition. This thesis offers a critical edition of the complete text of the Greek version, newly restored using previously unedited manuscript material. The introduction provides an overview of critical scholarship on the Confession, an examination of its sources and reception history, and an assessment of the manuscript evidence. The Greek text is accompanied by an English translation and explanatory notes . • IV Résumé • Le récit à la première personne de la Confession de Cyprien d'Antioche, qui représente l'un des trois principaux témoins d'un roman hagiographique portant sur la vie de ce magicien païen du IVe siècle, devenu évêque chrétien et martyr, demeure une ressource en grande partie inexploitée pour l'étude de la Religionsgeschichte de l'Antiquité tardive. Sans édition critique moderne, les détails saisissants du curriculum vitae occulte de Cyprien d'Antioche et sa confession publique devant l'auditoire chrétien d'Antioche sont demeurés pratiquement inconnus. Cette thèse propose une édition critique complète de la version grecque du texte, nouvellement restaurée grâce à l'utilisation de matériel scripturaire jusqu'ici inédit. L'introduction présente un survol de l'étude critique de la Confession, une analyse de ses sources et de l'histoire de la réception, de même qu'une évaluation critique des manuscrits. Le texte grec est accompagnée d'une traduction anglaise et de notes explicatives . • v • Acknowledgements I would like to thank first and foremost Ellen Aitken for supervising this thesis and for saving me from numerous errors in the translation. I would also like to thank the following: Lorenzo DiTommaso, for making my trip to the Vatican Film Library possible and for help in obtaining reproductions of two manuscripts; Gregory A. Pass and Barbara J. Channell of the Vatican Film Library, for their assistance during my short research trip; Eric Bellavance, for kindly translating the abstract into French; Phil Hart, for closely proofreading this thesis on such short notice; and my family, for their love and support . • VI • Introduction • • 1. The Confession of Cyprian of Antioch The Confession or Repentance (IlHaVOta) is one of three principal witnesses to the hagiographical romance of the fictional saint Cyprian of Antioch. The first person narrative of the Confession, a confessional autobiography which predates Augustine's Confessions by decades,l originally circulated independently but was later inserted between the third-person narratives of the Conversion and the Martyrdom. The story concerns a pagan magician who, after numerous failed attempts to seduce the Christian virgin Justina through magic, realizes the power of Christ and converts to Christianity. The text can be divided into four main sections.2 In the first main section (chs. 1-7) Cyprian narrates the course of his religious history from early childhood to adulthood. Cyprian is dedicated to Apollo as a child, joins the Mithraic mysteries, participates in the Stepterion and the rites of Eleusis, and spends an initiatory period on Mount Olympus (chs. 1-2). He then travels to Memphis and is initiated in the Egyptian adyta where he is privileged to visions of the variegated forms of demonic grotesquerie (chs. 3--4). After learning the mysteries of the Chaldaeans, Cyprian's truly impressive occult curriculum vitae culminates in an encounter with the devil himself (ch. 5-6). Cyprian then explains the mechanics of sacrifice as the means by which the devil and his demons empower themselves (ch. 7). In the second main section (chs. 8-14) the philosopher-magician Cyprian takes up shop in Antioch, where, while offering his services to the populace, he meets a young man named Agla"idas who is enamored with the Christian virgin Justina (ch. 9). Cyprian tells the story of his attempts to seduce Justina through erotic and demonic magic, first on behalf of Agla"idas and then on behalf of himself, as he too falls in love with the virgin. However, neither the phalanx of demons Cyprian sends to her door nor the dragon are able to enter her vestibule 1 See the few parallels drawn by Pierre Courcelle, "Antecedents autobiographiques des 'Confessions' de saint Augustin," RevPhil 31 (1957): 27-28; idem, Les Confessions de Saint Augustin dans la tradition litteraire: Antecedents et posterite (Paris: Etudes Augustiniennes, 1963),101-3. 2 The Confession was first divided into these four sections by an anonymous Bollandist editor, "Confessio seu Poenitentia S. Cypriani. editore et interprete Prudentio Marano Benedictino, cum aliis editis collata," MSS Sept., VII (1867): 204-224; repr. from MSS Sept., VII (1760): 222 241. • 2 • (chs. 8 and 10). Even the devil himself tries to defeat Justina, but all of his attempts, like those of Cyprian, the dragon, and the demons, are thwarted by the sign of the cross (chs. 11-12). Cyprian realizes that the devil is powerless against the cross of Christ, renounces the devil, and seeks solace among the Christians of Antioch (chs. 12-14). The third main section (chs. 15-20) contains Cyprian's lengthy and lurid public confession of past misdeeds such as ripping open pregnant women and sacrificing their children, decapitating foreigners, committing pederasty, sinking ships, toppling over churches and tearing churchgoers to pieces, and making jokes about prayer (chs. 15-16, 18). Much of this section consists of Cyprian's various lamentations over his dim prospects of obtaining forgiveness, since according to Cyprian he surpassed in impiety even the Egyptian magicians Jannes and Jambres who battled against Moses (chs. 17, 19-20). In the fourth main section (chs. 21-28) the presbyter Eusebius responds to Cyprian's confession. He accepts Cyprian's confession and tells him that Christ will accept him because he not only acted out of ignorance but was acted upon by the devil (chs. 21-22).3 Eusebius provides Cyprian with a number of examples of biblical figures who were received by God after turning from their evil ways (chs. 23-25). After Eusebius explains the nature of Christian education and worship, Cyprian joins the Christian community in Antioch, bums his magical books, and receives baptism (chs. 26-28). 1.1 AUTHOR, DATE, AND PURPOSE Although there remains a possibility that there were three eastern martyrs named Cyprian, Justina, and Theoctistus whose relics were translated from Nicomedia to Caelian Hill in Rome during the fourth century, the entire hagiographical romance of Cyprian of Antioch, the pagan magician turned Christian bishop and martyr, has been widely regarded as pure fiction. 4 In addition to the fact that no bishop 3 The entirety of the Greek text of Eusebius's argument has now been recovered, see section 4.1. 4 The evidence for the three historical martyrs has been compiled by P. Franchi de' Cavalieri ("Dove furano sepolit iSS. Cipriano, Guistina e Teoctisto?" in Note agiografiche 8 [Studi e testi 65; Ciua del Vaticano: Bibliotheca Apostolica Vaticana, 1935], 333-54), who rejects the legend as • 3 • named Cyprian appears in the well-known lists of bishops of Antioch,S source criticism of the legend has shown conclusively that neither the plot nor even the majority of the names of the characters in the legend are original, but were borrowed from other literary works. 6 The real author of the Confession, therefore, must remain anonymous. The author was clearly well-read, as evinced by the numerous influences from Greco-Roman novels, the apocryphal acts of the apostles, and Jewish-Christian pseudepigrapha, but his style is often rather clumsy and it is certain based on stylistic grounds that this author was not one and the same as the author of the Conversion and the Martyrdom (see section 2). The date of the Confession can be fixed with certainty. In his panegyric on Cyprian of Carthage delivered in 379 C.E. Gregory Nazianzus confused the historical bishop of Carthage with the legendary magician of Antioch and it is clear that the story outlined by Gregory was derived from the text of the Confession (see section 3.1). The Confession, then, was probably written ca. 350 370 C.E., but no later than 379 C.E.7 A date towards the middle of this spectrum is reasonable since the author of the Confession assumes a background story similar to the one that appears in what must be the earlier narrative of the Conversion.