Youhanna Nessim Youssef Virginia, Australia
TWO NOTES ON THE COPTIC THEOTOKIAS
I. Note on apun in a Coptic Theotokia of Sunday
The Copts love playing on words and making puns,1 they are in the same mentality as most of the oriental peoples.2 In a previous article, while studying theotokias,3 I highlighted a pun, based on the name of Jesus and the Ten commandments.4 I deduced that the theotokias were wriĴ en in Coptic. While re-reading the text, I came across another pun in the Sunday theotokia. Here is the text aksolsel `nnencyxh v mvyshs piprofhths ;en ptaio `n
(1) Y. N. Youssef, Un jeu de mots dans le rituel de la consécration des icônes, GöĴ inger Miszellen 142 (1994) 109–111; Boyaval, Jeu de mots dans un distique Chrétien d’Egypte? Compte-Rendu de l’Insititut de Papyrologie et de l’Egyptologie de Lille 23 (2003) 95–96. (2) Y. N. Youssef, La genèse de la légende sur le roi Dioclétien, BSA 28 (1986–1989) 107–110. (3) Y. N. Youssef, Severus of Antioch in the Coptic Theotokia, in: B. Neil, G. Dunn, L. Cross (eds.), Prayer and Spirituality in the Early Church: Liturgy and life, vol. 3 (Sydney 2003) 93–108; idem, The Coptic Marian homilies of Severus of Antioch, BSAC 43 (2004) 127–140. (4) Y. N. Youssef, Une relecture des Théotokies Coptes, BSA 36 (1997) 153–170. (5) R. Tukhi, pièvm nte niueotokia nem kata tajis nte piabot xoiak [The book of the Theotokias and according to the rite of the month of Kihak] (Rome, 1764) 71; K. Labib, pèvm nte Downloaded from Brill.com09/24/2021 05:59:41PM via free access Youhanna Nessim Youssef 395 “Consolasti le nostre anime, oprefeta Mosè, onorando il tabernacolo che tu avevi ornato.”6 The author of this text played on the double meaning of the verb solsel “adorn”7 and “Comfort, encourage.”8 The Biblical and liturgical texts aĴ est both meanings. These mean- ings were known even in its late stage. It is aĴ ested in the Al-Sullam al-Muqaě a wa-al-Dhahab al-Musaě a. rhymic scala of al-Mu’taman9 Ibn al-Assal10 In this article we will give some examples of the usage of these words. Adorn A — In the Bible This meaning occurs in Gospel Bohairic version of MaĴ hew 23:9 (Bohairic) oyoi nvten nisa; nem nifariseos niéobi èe tetenkvt `nnimàay `nte niprofhths oyoà tetensolsel `nnibhb `nte niumhi Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and adorn the sepulchers of the righteous, MaĴ hew 25:7 (Bohairic) tote aytvoynoy `nèe niparuenos throy etemmay oyoà aysolsel `nnoylampas Then all those virgins arose, and adorned their lamps. nèe nenio< n Downloaded from Brill.com09/24/2021 05:59:41PM via free access 396 Scrinium V (2009). Symbola Caelestis Luke 21: 5 (Bohairic) oyoà ere àanoyon èv `mmos eube pierfei èe ayselsvlw n;rhi ;en àanvni enaney nem àananauhma peèaw And as some spoke of the temple, how it was adorned with goodly stones and giĞ s, he said, I Timothy 2:9 (Bohairic) pairh< on niàiomi ey;en oymetsai `nàht esorw nem oymetèfih nem oysabe eysolsel `mmvoy ;en àanàvlk an nem àannoyb nem àananamhi ie ;en oyqiàbvs enaéensoyenw In like manner also, women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array; I Peter 3:3–5 (Bohairic) ;en nai marewévpi `nèe pisolsel an etsabol `nte niieb nàvlk `nte niwvi nem niieb nnoyb ie ;en oyàebsv `n<àivtoy esselsvl…..pairh< gar pe noyshoy nniàiomi euoyab nayeràelpis ef< pe naysolsel `mmvoy eyqno nèvoy `nnoyàai Whose adorning let it not be that outward [adorning] of plaiting the hair, and of wearing of gold, or of puĴ ing on of apparel; … For aĞ er this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands: B — In Liturgical books In the rite of the marriage according to the book of the Lamp of the Darkness for the Elucidation of Service compiled by Shams al-Ri’asah Abu al-Barakat known as Ibn Kabar,11 in the Chapter XX, although this part has never been scholarly published12 mentions:13 (11) On the work of Ibn Kabar, see Samir Khalil, L’Encyclopédie litur- gique d’Ibn Kabar †1324 et son apologie d’usages coptes, in : H.-J. Feulner, E. Velkovska, R. F. Taft (eds.), Crosswords of Cultures Studies in Liturgy and Patristics in Honor of Gabriele Winkler (Roma, 2000) 619–655. (12) Only two popular editions one by Samuel bishop of Shibin al-Qa- natir according to a manuscript copied by Shenoudah al-Baramusi copied on 1955 and the other edition done by Mina Foundation for publication in 1998. See A. Wadi, Abu al-Barakat Ibn Kabar, Misbah al-Zulmah, Studia Orientalia Christiana Collectanea 34 (2001) 243. (13) Text is taken from Paris Arabe 203, fol. RKZ [221r] Cf. also A. Abdal- lah, L’ordinamento Liturgico di Gabriele V, 88 Patriarca Copti 1409–1427 (Cairo, 1962) 135. Downloaded from Brill.com09/24/2021 05:59:41PM via free access Youhanna Nessim Youssef 397 ¡%° ® L%¦ N IU° ® ¬P$L ¶ ¬1¢%£ ]° ® I±, ¨ª%$ ¬Q-° ¤4 %£®$ ¬sI¢ ¬P%- I§ ©¯0 M$ 0 M0 ® µ M-$® ©¯Y±%° M± amoy teknay etaiéelet etayselsols `mpiàihb aserforin noysvè14 nvoy peèaw `nèe péhri n<;arabai ivannhs péhri nzebedeos ewvé ebol ewèv `mmos èe seroyvini `nèe taiéelet para pisioy `nte àanatooy ete uai te sivn mberi tpolis `mpennoy< èe ere poynow `nte nheuoyab throy évpi `n;rhi `n;hts “Come to see the bride who has been adorned for the lamb,15 she bore a great16 glory, said the son of Charabai John the son of Zebedeus crying out and saying: “This bride was shinning more than the star of the morning That is the new Sion, the city of our God, wherein is the joy of all saints.” A note in the margin adds, “This psali is dedicated to the Lady. It has been composed by a father from the monks of Abu Maqar from the cell of Kadran and his name occurs in the fi rst leĴ ers of the beginning of each stanza.”17 This hymn occurs in three manuscripts kept in Germany.18 The manuscripts could be dated by the twelĞ h/thirteenth century. It is important to mention that this text is inspired from Apoc 21:9 while the word solsel does not occur in both Sahidic and Bohairic version. Bohairic oyoà aw`i `nèe oyai ebol;en piZ `naggelos nhete (14) Corrected over the line noynié<. Abdallah read oylvè. (15) Rev. 21:9 the Coptic version is diě erent. (16) Translation according to the correction of the text of Ibn Kabar and Gabriel V (17) The translation is given according to the edition of Mina Foundation, p. 183–184. (18) L. Störk, Koptische HandschriĞ en 2, die HandschriĞ en der Staats- und Universitätsbibliothek Hamburg, Teil 2, Die HandschriĞ en aus Dair Anba Maqar (StuĴ gart, 1995) (Verzeichnis der Orientalischen HandschriĞ en in Deutsch- land, XXI.2) 273, 454; idem, Koptische HandschriĞ en 4, die HandschriĞ en der Staats- bibliothek zu Berlin, Teil 2, Teil 1 Liturgische HandschriĞ en 1 (StuĴ gart, 2002) (Ver- zeichnis der Orientalischen HandschriĞ en in Deutschland, XXI.4) 35. Downloaded from Brill.com09/24/2021 05:59:41PM via free access 398 Scrinium V (2009). Symbola Caelestis And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb’s wife. The rite of marriage (Crowning) fhetawuamio `ntfe nem pkaài nem àvb niben eten;htoy oyoà ak- selsoloy ;en teksofia Who created heaven and earth and everything they are in them, and you adorned them with your wisdom.19 The rite of Baptism, the absolution of the woman for having a male boy: fhetawsolsel `mpiepthrw ;en fnomos `nte tewagaph àiten (19) Philotheus al-Maqari, Barnaba al-Baramousi, ±i$ ±¿$ µ-0L /%1 µ±QM$ µ±QJ¯4L¿$ µQ±§$ .Q< [The book of the rite of the glorious crowning ac- cording to the ordo of the Coptic Orthodox Church of the predication of Saint Mark] (Cairo, 1921) 32 (20) Philotheus al-Maqari, Barnaba al-Baramousi, µPI$ µ°H¯£$ /%1 µ±QM$ ´N$M$ R¹%§ [The book of the holy Baptism used in the churches of the predi- cation of Saint Mark] (Cairo, 1921) 8. (21) Störk, Koptische HandschriĞ en 2..., 314. for an English translation cf. R. M. Wooley, Coptic OĜ ces (London, 1930) (Translations of Christian Litera- ture Series, III. Liturgbical Texts) 35–36. It is noteworthy that this prayer is not the same as the rite of Baptism aĴ ributed to Severus of Antioch in the Syriac Church cf. Murad Saliba Barsom, The Sacrament of the Holy Baptism ac- cording to the Ancient Rite of the Syrian Orthodox Church of Antioch (The Syrian Orthodox Church in the United States of America and Canada, 1974) 86–92. For the works of Severus concerning the Rite of Baptism cf. B. Varghese, Les Onctions Baptismales dans la Tradition Syrienne (Louvain, 1989) (CSCO, 512) 170–180; O. H. E. Burmester, Baptismal Rite of the Coptic Church, BSAC 11 (1945) 37–39. But in the Syriac rite is aĴ ributed to James of Edessa. (22) Philotheus al-Maqari, Barnaba al-Baramousi, ...µ°H¯£$ /%1, 72. Downloaded from Brill.com09/24/2021 05:59:41PM via free access Youhanna Nessim Youssef 399 In the book of Glorifi cations23 A Doxology Adam for the Birth of the Virgin (23) for this book cf. Y. N. Youssef, Un témoin méconnu de la liĴ érature copte, BSA 32 (1993), 139–147 ; Idem, Une relecture des glorifi cations coptes, BSA 34 (1995) 77–83. Cf. also Yassa Abd al-Masih, Doxologies in the Coptic Church, edited Bohairic doxologies, BSA 6 (1940) 19–76, see p. 71. (24) Attallah Arseniusal-Moharraqi, pèvm nte nièin Downloaded from Brill.com09/24/2021 05:59:41PM via free access 400 Scrinium V (2009). Symbola Caelestis anok oyekvt anok oyamée anok oyshini nrewtoyèo (28) Attallah, pèvm nte nièin Downloaded from Brill.com09/24/2021 05:59:41PM via free access Youhanna Nessim Youssef 401 16:25 But Abraham said, Son, remember that thou in your lifetime received your good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. John (Sahidic) 11:19 oymhhée de ebolàn ioydai ne ayei pe éa marua mn maria èe eyselsvloy etbe peyson 11:19 And many of the Jews came to Martha and Mary, to comfort them concerning their brother. 11:31 nioydai qe etàM phi nMmas ayv etsolsel Mmos nteoynay emaria èe astvoyns àn oyqeph asei ebol ayoyaàoy Nsvs eyèv Mmos èe esnabvk ebol eptafos èe eserime mmay 11:31 The Jews then which were with her in the house, and com- forted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goes unto the grave to weep there. In the Psalmodia The same word is used to give the meaning of Consolation in the doxology for the Virgin: ere psolsel mariam ;en nifhoyi etsapévi saoyinam `mpesmenrit estvbà mmow eàrhi eèvn The consolation of Mary, in upper Heavens at the right of her Beloved, is to pray Him for our sake.31 And the second doxology for the Virgin for the Month of Kihak32 ere psolsel n (31) Brogi, La santa salmodia..., 89 (ornamento); Mina al-Baramousi, Downloaded from Brill.com09/24/2021 05:59:41PM via free access 402 Scrinium V (2009). Symbola Caelestis The daily psalis of Monday: colsel nnencyxh peroyvt nnenàht pe pekran EUY v paQS IHS The consolation of our souls and the joy of our hearts is Your holy name o my Lord Jesus35 Il tua Santo Nome. O moi ignore Gesù è consolazione delle nostre anime e gioia dei nostri cuori36 The doxology of Saint Macarius the Great: se tennaà< èe kxh neman cyxh nem svma nem pNA kéop nan `mpara- klhsis oyoà `nsolsel nnencyxh Yes we believe that you are with us, soul, body and spirit. You became for us, a consolation and comfort to our souls.37 Si crediamo che sei con noi, anima e corpo e spirite, e sei per no un consolatore ed un consolatore delle nostre anime38 A doxology for Damianah raéi v uhetsolel ;en piparadisos ;en oyvoynem oyuelhl naàren pXS Be happy o that who is adorned (conforted) in the Paradise with glory and joy in front of Christ.39 B — In the psalis The psalis in are in general from late date. Some of them are com- posed by Nicodemus (XVIII century). They are inspired by other litur- gical texts. Psali Adam for Nairouz This psali is from the last leĴ er to the fi rst. The stanza here is inspired by the daily psali of Monday: colsel nnenPNA peroyt mpenlas pivoy nak AL doja si o ueos The consolation of our spirits and the joyness of our tongues, Glory be to You Alleluia, Glory be to You, o God40 The psali of Saint Mark inspired by the Theotokia of Sunday: (35) Labib, pèvm nte Downloaded from Brill.com09/24/2021 05:59:41PM via free access Youhanna Nessim Youssef 403 jolsel `nnencyxh ;en pinaà< etsoytvn oyoà on aktaèron ;en pekeyaggelion You console our souls with the right faith and also you established us in your Gospel41 Psali Adam for the Virgin Mary for the consecration of the sanctu- ary of the monastery of al-Muharraq: colselnnenàht fraéi nnilaos ebolàiten maria (41) Philotheus al-Maqari, Mikhail Girgis, ...R¹%§ £1Q$, 122. (42) Ibid., 134. (43) Ibid., 138. (44) Ibid., 145. (45) De Lacy O’Leary, The Difnar (Antiphonarium) of the Coptic Church (London, 1926) Vol. I, 107. Downloaded from Brill.com09/24/2021 05:59:41PM via free access 404 Scrinium V (2009). Symbola Caelestis C — In the Euchologion We read in the Euchologion,46 in the Litany of peace which is a dis- tinctively Egyptian feature47 pioyro nimatoi niarxvn nisoqni nimhé nenueéey nenèinmoéi e;oyn nem nenèinmoéi ebol selsvloy ;en àirhnh niben The king, the soldiers, the notables, the councillors, the peoples, our neighbours, our inside ways and our outside ways (adorned / comfort) them with whole peace48 The meaning here is not clear whether the verb selsoloy is for the king, the soldiers or for the ways. The Arabic version of the Greek version49 µ¢ÀP , ¤«§°N %§8L%D® %§D$H %§ ²1$ ©$M±i$ 3$L¯U$ ¸%P ½M$ µ°I§i$ .0M$ $ The Litany for the place from the Anaphora of Saint Gregory, we read50 nem polis niben nem xvra niben nem (46) We will refer to the best edition of this book prepared by Abd al-Ma- sih Salib and printed by Claudius Labib which is considered as nearly critical edition cf. U. Zanetti, Esquisse d’une typologie des Euchologes Coptes Boha- ïriques, Le Muséon 100 (1987) 407–418. (47) Cf. G. J. Cuming, The liturgy of St Mark (Roma, 1990) (Orientalia Chris- tiana Analecta, 234) 100. (48) Abd al-Masih Salib, pièvm nte pieyxologion euoyab ete fai pe pièvm nte <éom< nanafora nte piagios basilios nem piagios grhgorios nem piagios kyrillos nem àankeeyxh eyoyab, [The book of the Holy Euchologion which is the book of the three anaphorae of St. Basil, St. Gregory and St. Cyril and other holy prayers] (Cairo, 1902) 278, (liturgy of St Cyril) 581. (49) Samir Khalil, La version arabe du Basile alexandrin (codex Kacmar- cik), OCP 44 (1978) 342–390 especially p. 364–365. (50) E. Hammerschmidt, Die Koptische Gregoriosanaphora. Syrische und Griechische Einfl usse auf Eine Ägyptische Liturgie (Berlin, 1957); idem, Some re- marks on the History of, and Present State of Investigation into, the Coptic Liturgy, BSAC 19 (1968) 89–113. (51) Abd al-Masih Salib, pièvm nte pieyxologion..., 517. (52) R. Tukhi, The book of the three anaphoras which are those of Saint Ba- sil, Saint Gregory the Theologian and Saint Cyril with other holy prayers (Roma, 1736). Downloaded from Brill.com09/24/2021 05:59:41PM via free access Youhanna Nessim Youssef 405 D — In the Literature This word occurs only once in the Apophthegmata Patrum in Coptic Sahidic ayèoos etbhhtw apa makarios èe ewoyvé esLsL nesnhy peèaw. It was said about Abba Macarius that he wished to comfort the brethren, he said:..53 This text is translated from the Greek: ̳legen ajbba MakarioΖ qevlwn parhgorhßsai touΖ ajdelfouvΖ Abba Macarius, wishing to comfort the brethren, said: ...54 This word occurs also in a leĴ er addressed from Theophilus the Patriarch to the monks in Coptic Sahidic pàllo de awaitei mparxhepiskopos etrewsàai noyepis- tolh éa newmonaxos ewsolsL mmooy àm péaèe The elder asked the archbishop to write a leĴ er to his monks com- forting them with a word.:..55 Conclusion This note shows once more the importance of the study of the Cop- tic liturgical texts. It highlights the Egyptian way of using pun to ex- press a deep meaning. It demonstrates also the Coptic origin of the Theotokia. Sometimes it is diĜ cult to choose which meaning of this word is meant. This is apparent from the above examples. In our study, we did not take in consideration the meaning of sol- sel as world (not mentioned by Crum) but aĴ ested only once in the Epistle of James 3:6 Bohairic pilas àvw oyxrvm pe psolsel nte tadikia pilas xh e;rhi ;en nimelos oyoà wàiaqni nsa pisvma thrw Sahidic plas àvvw oykvàT pe pkosmos Ntadikia pe plas àN Nmmelos pai etèvàM mpsvma thrW. (53) M. Chaîne, Le manuscrit de la version copte en dialecte sahidique des «Apophtehgmata Patrum» BEC 6 (Caire, 1960) 45 N182 (54) J.-C. Guy, Les Apophtegmes des Pères, Collections systématique, Chapitre XVII–XXI (SC, 498) (Paris, 2005) 62–63, N 15 (55) W. E. Crum, Der Papyruscodex saec. VI–VII der Phillippsbibliothek in Cheltenham (Strassburg, 1915) (SchriĞ en der WissenschaĞ lichen GesellschaĞ in Strassburg, 18) 16: 14–15. Downloaded from Brill.com09/24/2021 05:59:41PM via free access 406 Scrinium V (2009). Symbola Caelestis And the tongue [is] a fi re, a world of iniquity: so is the tongue among our members, that it defi les the whole body. It is important to mention the Greek verb kosmevw has the following meaning “Order, set in order, adorn”56 while the substantive kovsmoΖ has three meaning of ornament or world57 or order, or ornament deco- ration or World, universe58 II. Note on the Bohairic Theotokia and the Sahidic Antiphonarion The Antiphonarion is an important liturgical book. The Sahidic ver- sion dated in 893AD 59 has been edited by Marie Cramer and Martin Krause,60 the Bohairic version dated 1385 is not published yet.61 In a previous article, Yassa Abd al-Masih demonstrated that many parts of the actual doxologies have similarities with the Antiphonarion of Hamouli.62 Dr Gawdat followed this study with two articles about the compos- tion and the origin of this book.63 In his book of the Lamp of Darkness, Ibn Kabar indicates that the use of the Theotokias is not observed in the Upper Egypt64 (56) G. W. H. Lampe, A Patristic Greek Lexicon (Oxford, 1961) 769a (57) Liddell—Scott, 985. (58) Lampe, A Patristic Greek Lexicon..., 771ab. (59) L. Depuydt, Catalogue of Coptic Manuscripts in the Pierpont Morgan Library (Leuven: Peeter, 1993) (Corpus of Illuminated Manuscrispts) Vol. 1, 107–112. (60) M. Cramer, M. Krause, Das koptische Antiphonar (Jerusalemer Theo- logisches Forum, 12) (Münster: Aschendorě , 2008). (61) Nashaat Mekhaiel, Shenoute as refl ected in the Vita and the Difnar, in: Gawdat Gabra, Hany N. Takla (eds.), Christianity and Monasticism in Upper Egypt — Akhmim and Sohag, vol. I (Cairo—New York: The American Univer- sity in Cairo Press, 2008) 99–106. (62) Yassa ‘Abd al-Masih, Doxologies of the Coptic Church, BSAC 5 (1939) 175–191. (63) For a study of this book cf. Gawdat Gabra, Untersuchungen zum Difnar der koptischen Kirche. I Quellenlage, Forschungsgeschichichte und künĞ ige Aufgaben, BSAC 35 (1996) 37–52; idem, Untersuchungen zum Difnar der koptischen Kirche. II zur Kompilation, BSAC 37 (1998) 49–68. (64) L. Villecourt, Les observances Liturgiques et la discipline du jeûne dans l’Église Copte, Le Muséon 37 (1924) 201–280 especially p. 229. Downloaded from Brill.com09/24/2021 05:59:41PM via free access Youhanna Nessim Youssef 407 In previous studies, I discussed the origin and the evolution of the theotokias and I compared with the patristic texts.65 I concluded that some parts of the Theotokias are present in the Sahidic Antiphonarion.66 Muyser compared the Bohairic theotokia and the Antiphonary,67 I will reproduce the list and I will compare the two texts to comment on the linguistic evolution of the texts. We choose to compare in details the theotokia of Tuesday and Wednesday as representing to the tune Adam and Batos. We added also the unique stanza from the theotokia for Sundays and the table showing the correspondence between the theotokias of Thursday and Friday. Theotokia of Sunday Only one stanza was found in the Antiphonarion that resembles to the stanza of Sunday Theotokia.68 Antiphonarion69 Theotokia of Sunday Translation (part 1) teskynh semoy< ero dikevs v You are justly called, uheutsmarvoyt ;en o blessed one, among niàiomi èe Commentary The Sahidic version of the Antiphonarion is slightly diě erent from the Bohairic “The Tabernacle which is called the holy of Holies wherein the Ark” (65) Youssef, Severus of Antioch..., 93–108 ; idem, The Coptic Marian..., 127–140; idem, Note sur La Vierge Marie Entre la tradition Copte et Syriaque (Maronite), Parole de l’Orient 31 (2006) 185–190. (66) Youssef, Une relecture des Théotokies..., 153–170 especially p. 170. (67) J. Muyser, Maria‘s Heerlikleid in Egypten Ein Studie der Koptische Maria Literature, vol. I (Louvain, 1935) 60–74 and especially p. 72–74. (68) Cramer, Krause, Das koptische Antiphonar…, 106. Downloaded from Brill.com09/24/2021 05:59:41PM via free access 408 Scrinium V (2009). Symbola Caelestis It resembles to the fi rst two stanzas of the Theotokia of Sunday, however the Bohairic text talk about the “Tablets” while the Sahidic version mentions the “Ark” Theotokia of Monday I was unable to fi nd any text in both books resembles to each other. Theotokia of Tuesday There are two parts from the Theotokia of Tuesday which have their counterpart in the Sahidic book of the Antiphonarion. 69 70 71 Antiphonarion70 Theotokia of Tuesday Translation (part 2) oynoq pe ptaio oynié< pe pvoy `nte Great is the glory Ntoyparuenia teparuenia maria of your virginity, (69) Cramer, Krause, Das koptische Antiphonar…, 182 N 164. (70) Which its head is in heaven and its feet on the earth. (71) When Moses saw it while the fi re in it. Downloaded from Brill.com09/24/2021 05:59:41PM via free access Youhanna Nessim Youssef 409 //////////////////////// ete fai pe péhri Who is the Son of mf< etawévpi ;en God, who dwelt in teneèi `mpixrvm your womb, the fire `nte tewmeunoy< of His Divinity did not rvkà `mpesvma consume your body nta on pe tpetra //////////////// You are also the stone Nta danihl nay eros which Daniel saw it eayée etpvne in a wood separated Nàhts aèN qiè Nrvme from it without hum- an hand Nta on pe tsvée `nuo te Commentary72 73 — The translation provided here is based mainly on the Bohairic text. — We fi nd some minor changes such as in stanza 1 taio “honour” Sahidic and “voy” “glory” Bohairic. Stanza 5 “tsvée Sahidic and “ (72) Lit “a pearl was found. (73) Lit. “our Saviour was found.” Downloaded from Brill.com09/24/2021 05:59:41PM via free access 410 Scrinium V (2009). Symbola Caelestis — Change in the formulation however the meaning is the same as in Stanza 3 ere èvs àN tpe ere rats àièM pkaà in Shaidic while in Bohairic estaèrhoyt àièen pikaài esqosi Stanza 4. — Change Coptic word into Greek as Stanza 4 batos Sahidic pééhn Bohairic, Stanza 7 “toymhtra” Sahidic, “teneèi” Bohairic, “pkaà” Sahidic, “pikosmos” Bohairic. — Addition of words such as èe in stanza 2, Sahidic, Stanza 6 on Sahidic, Stanza 7 “IHS” Bohairic. — Change of the person such as in stanza 5 “as<” she gave” Sahidic “aretaoyo” You gave. It is important to mention that the beginning of the stanza is addressed to the Virgin using the 2nd person.74 Antiphonarion75 Theotokia of Tuesday Translation (part 5) ptaio Nteiparuenos ptaio `n (74) Cramer, Krause, Das koptische Antiphonar…, 184, N 167. Downloaded from Brill.com09/24/2021 05:59:41PM via free access Youhanna Nessim Youssef 411 Commentary — The translation provided here is based mainly on the Bohairic text. — We fi nd some minor changes such as in stanza 1 awoyvà Sahidic and awévpi” Bohairic. Stanza 3 èpow Sahidic and masw” Bohairic. — Addition of a complete stanza as in stanza 5 in both Sahidic and Bohairic — Change in the formulation however the meaning is the same as in Stanza 3 naé àvn erow an in Shaidic while naté;vnt in Bohairic. — Addition of words such as gar in stanza 4, Bohairic, Stanza 5 ete Bohairic. stanza 6 “aw`i “ Bohairic. Theotokia of Wednesday The entire Theotokia of Wednesday occurs in the book of the An- tiphonarion 75 76 77 78 Antiphonarion76 Theotokia of Translation Wednesday (part 1) netagma throy Nte nitagma throy All the heavenly na mphye seèv `nte nifhoyi seèv ranks declare your Mpoymakarios èe nnemakarios èe blessedness, for you Nto petmeàsnte `nuo te (75) Cramer, Krause, Das koptische Antiphonar…, 212, N 207. (76) Read “etéoop” I am not sure whether it is a misprint or mistake from the scribe of the manuscript. (77) “His Beloved Son.” (78) “and abode in you.” Downloaded from Brill.com09/24/2021 05:59:41PM via free access 412 Scrinium V (2009). Symbola Caelestis Commentary — The translation provided here is based mainly on the Bohairic text. — We fi nd some minor changes such as in stanza 1 Mpoymakarios Sahidic and “nnemakarios” Bohairic. Stanza 3 èooy Sahidic and oyvrp Bohairic — The reconstruction of the editor for the fi rst word of stanza 2 in Sahidic is probable however Bohairic is more probable. It seems that the scribe did not copy the word Mmmanéa. — Addition of words such as tai in stanza 1, Sahidic,. — Change in the formulation however the meaning is the same as in Stanza 3 awèooy Mpewmerit Néhre “He sent his Beloved Son” in Shaidic while in Bohairic awoyvrp `mpewmonogenhs. “He sent His Only BegoĴ en. The same could be said awoyvà “dwelt” in Sahidic while in Bohairic awqisarj “tookfl esh 79 Antiphonarion80 Theotokia Translation of Wednesday (part 2) ayèv Nàentio aysaèi `nàantaio They spoke of you etbhhte tpolis eubh< v (79) Cramer, Krause, Das koptische Antiphonar…, 208, N 198. Downloaded from Brill.com09/24/2021 05:59:41PM via free access Youhanna Nessim Youssef 413 nMmay81 tNoyvét tenoyvét we worship Him to Mpentarmise Mmow mfhetareèfow whom you gave birth tNeràoyo eèise teneràoyo qisi and we exalt you Mmow èe pvw pe `mmow peooy Néa eneà82 Commentary 80 81 — The translation provided here is based mainly on the Bohairic text. — We fi nd some minor changes such as in stanza 1 èv “say” Sa- hidic and “saèi” “spoke” Bohairic. Stanza 3 “mise “ Sahidic “èfow” Bohairic — Addition of a sentence in one stanza, as in stanza 3 Sahidic “Mpkaà mN Nlaos Mpistos Mpkaà ayv Ntagma naggelikon ayv anon àvn nMmay and also èe pvw pe peooy Néa eneà — Change Coptic word into Greek as Stanza 1 polis Sahidic Antiphonarion83 Theotokia of Translation Wednesday (part 3) Nto pe tekloole nuo te (80) “ Of the earth and the faithful peoples and the angelic ranks and we also with them.” (81) For Glory be to Him forever. (82) Cramer, Krause, Das koptische Antiphonar…, 208, N 197. Downloaded from Brill.com09/24/2021 05:59:41PM via free access 414 Scrinium V (2009). Symbola Caelestis arèpo Mpialiuinos èe areèfo For you have given Néhri Néhri Nte `mpialhuinos birth to the True Word, pnoyte etmhn `nlogos `néhri `nte the Son of the Ever ebol éa eneà fivt eumhn ebol éa existing Father, whom awei awsotten àN eneà aw`i awsotten came and save us from nennobe ;en nennobi our sins Commentary — The translation provided here is based mainly on the Bohairic text. — We fi nd some minor changes such as in stanza 1 tekloole Sa- hidic and “ Antiphonarion84 Theotokia Translation of Wednesday (part 4) oynoq pe patio oynié< gar te (83) Cramer, Krause, Das koptische Antiphonar…, 198, N 184. Downloaded from Brill.com09/24/2021 05:59:41PM via free access Youhanna Nessim Youssef 415 ekèv Mmos Saying: èe xaire tentasqNà- èe xere uheumeà “Hail to you O full mot pèoeis nMme `nàmot oyoà pQS of grace, the Lord is éop neme areèimi with you, you have gar `noyàmot oypNA found favour, the ewoyab eunhoy eèv Holy Spirit shall come upon you.” oyèom `nte fhet- The power of the qosi eunaer;hibi ero Highest will over- ternamise Mppetoy- maria teramisi mf- shadow you Mary, aab psvthr Mpeikos- heUY pSVR `mpikos- you shall give birth mos mos thrw of to the Holy, the Saviour of the whole world Commentary — The translation provided here is based mainly on the Bohairic text. — We fi nd some minor changes such as in stanza 3 sqNàmot “fi nd grace” Sahidic and “uheumeà `nàmot” “full of grace” Bohairic. — Addition of a sentence, as in stanza 3 Sahidic “ekèv Mmos” in stanza 3 in Bohairic “areèimi gar `noyàmot oypNA ewoyab eunhoy eèv and in stanza 4 Bohairic oyèom `nte fhetqosi eunaer;hibi ero maria — Change Coptic word into Greek as Stanza 1 taio Sahidic timh Bohairic, Stanza 1 “fvrei” Sahidic, “ermpéa” Bohairic, Stanza 2 “ak- taéoeié” Sahidic, “akersymmenin” Bohairic. — Change of the person such as in stanza 1 “pewào” his face” Sahidic “pekào” Your face. It is important to mention that the beginning of the stanza is addressed to the Virgin using the 2nd person. 84 Antiphonarion85 Theotokia Translation of Wednesday (part 5) oyéa Mparuenikon oyéai `mparuenikon A virginal feast, today, pettvàM Mpenlas etuvàem called our tongues to Mpooy etren (84) Cramer, Krause, Das koptische Antiphonar…, 164, N 143. Downloaded from Brill.com09/24/2021 05:59:41PM via free access 416 Scrinium V (2009). Symbola Caelestis Antiphonarion Theotokia Translation of Wednesday (part 5) etbe pentasmasw eube fhetaymasw Because who was born nan àN tpolis NDAD nan ;en ubaki for us in the City of pennoyte86 penSVR `ndayid penSVR IHS David, our Saviour IS peXS pèoeis oyoà pXS pQS Jesus Christ the Lord amhitN nelaos throy amvini nilaos throy Come all you nation. Ntenmakarize Mmos `ntenermakarizin So we may give bles- èe asévpe Mmay `mmos èe asévpi sings to her for she ayv Mparuenos ài `mmay oyoà has become both the oysop `mparuenos eysop Mother and Virgin xaire tparuenos xere ne v Hail to You, O Virgin, ettBbhy Nattako xaire pikymilion et- xere pikymillion `na- Hail to the chosen sotp Nteparuenos taqni oyoà etsvtp vessel which is with- Mme ayv etèhk ebol `nte teparuenia out blemish that is of `mmhi oyoà etèhk your true and perfect ebol virginity xaire pparadisos xere piparadisos Hail to the rational Nlogikon MpXS `nlogikon `nte pXS Paradise of Christ, penetawévpe Mmeà fhetawévpi `mmaà who became the Snay nadam epma snay `nadam eube Second Adam for the Mpéorp Nrvme adam adam piéorp `nrvmi sake of Adam the fi rst man xaire pierkasthrion xere piergasthrion Hail to the uniting Nte Commentary85 (85) Our God. Downloaded from Brill.com09/24/2021 05:59:41PM via free access Youhanna Nessim Youssef 417 xaire pmanéeleet xere pimanéelet Hail to the bridal et etselsvl etselsvl ;en oyuo chamber adorned in àiuh Mpatéeleet `nrh< `nte pinymfios every way, for the Ntawàvtp mmhi etawàvtp true Bridegroom, who eteimNTrvme e Commentary 86 87 88 — The translation provided here is based mainly on the Bohairic text. — We fi nd some minor changes such as in stanza 3& stanza 7 ài oysop Sahidic and “eysop” Bohairic, stanza 6 epma “in the place of.” Sahidic, eube “for the sake of” Bohairic, Mpéorp Nrvme adam (86) Womb of the Virgin. (87) His peace. (88) With us. Downloaded from Brill.com09/24/2021 05:59:41PM via free access 418 Scrinium V (2009). Symbola Caelestis “for the fi rst man Adam” Sahidic, adam piéorp `nrvmi “Adam the fi rst man, Bohairic. Stanza 9 we fi nd pibatos nemcyxon in Sahidic while pimcyxon `mbatos in Boahiric. Stanza 10 The word àmàal in Sahidic is replaced by bvki in Boahiric, and also tentastvoyn” in Sahidic has uehtaswai in Bohiairic.” Or in Stanza 11 we have tenréa “We make feast” in Sahidic while in Bohairic is tenraéi “we rejoice” — Change Coptic word into Greek as Stanza 1 etren Antiphonarion90 Theotokia of Translation Wednesday (part 6) oynoq pe ptaio oynié< pe ptaio Great is the honour Mmaria sèose en- `mmaria para of Mary above all the etoyaab throy èe nheuoyab èe asem- saints, for she became asMpéa asévp eros péa `névp eros `mf< worthy to receive God Mpoyte ayv plogos pilogos the Word petere naggelos fhetere niaggelos The one feared by the Ràote àa tewàh a erào< ;a tewàh a angels, Mary the Vir- maria teiparuenos maria (89) Cramer, Krause, Das koptische Antiphonar…, 202, N 189. Downloaded from Brill.com09/24/2021 05:59:41PM via free access Youhanna Nessim Youssef 419 sèose enexeroybin sqosi enixeroybim She is exalted above staihy Mpara niz- staihoyt eniserafim the Cherubim, more erafim èe asévpie èe asévpi `noyer- honored than the Sera- noyRpe noya ebolàN fei `mpioyai ebol;en phim, she became a tetrias Commentary — The translation provided here is based mainly on the Bohairic text. — We fi nd some minor changes such as in stanza 1 asMpéa asévp “She was, she receive” Sahidic and “asempéa `névp” “she was wor- thy in receiving” Bohairic. and also in stanza 2 tvoyn” in Sahidic has wai in Bohiairic.” — Change Coptic word into Greek as Stanza 1 “sèose” “elevetad” Sahidic para above in Bohairic,. and in Stanza 3 we fi nd the opposite in Sahidic “para” while in Bohairic e — Addition of words such as throy “all” in stanza 1, Sahidic, Stanza 6 on Sahidic, Stanza 7 “IHS” Bohairic. 90 91 Antiphonarion91 Theotokia Translation of Wednesday (part 7) tgalilaia Nnàeunos (90) Cramer, Krause, Das koptische Antiphonar…, 194, N 180. (91) In the womb. Downloaded from Brill.com09/24/2021 05:59:41PM via free access 420 Scrinium V (2009). Symbola Caelestis Antiphonarion Theotokia Translation of Wednesday (part 7) amhitn anay NtetN- amvini anay ariéfhri Come behold and be Réphre smoy telhl àvs uelhl ;en oyé- amazed joyfully sing àN oyloylai eèM lhloyi àièen paimy- on account of this pimysthrion Nta- sthrion etawoyvnà mystery, which was woyvnà nan ebol nan ebol revealed unto us piatsarj awèisarj èe piatsarj awqisarj For the One without ayv plogos away- oyoà pilogos aw;uai fl esh was incarnated, jane patarxh piatarxh aweràhts and the Word became awèiarxh patxronos piatshoy awévpi ;a thick, the one without awévpe àa oyxro- oyxronos beginning began and nos the Eternal one be- came temporal pattaàow ayqMqvmw piatétaàow The Unlimited has patnay erow aynay ayèemèomw piaunay been touched, and the erow péhre Mpnoyte erow senay erow Unseen has been seen, etonà awRéhre péhri `mf< eton; and the Son of the Liv- Nrvme àN oyme awévpi `néhri `nrvmi ing God truly became ;en oymeumhi the Son of Man IS peXS Nsaw mN IHS pXS `nsaw nem Jesus Christ the same pooy Ntow Ntow on fooy `nuow `nuow yesterday today and pe àN oyàypostasis pe nem éa eneà forever, in one hypos- Noyvt tenoyvét ;en oyàypostasis tasis, we worship and naw tN Commentary — The translation provided here is based mainly on the Bohairic text. — We fi nd some minor changes such as in stanza 3 smoy “sing” Sahidic and “àvs” “praise” Bohairic. And also in Stanza 4 we fi nd in Sahaidic awèiarxh while in Bohairic aweràhts., the same could be said for stanza 5 aynay, awRéhre Sahidic in Bohairic senay, awévpi `néhri — Change in the formulation however the meaning is the same as in Stanza 2 penoyèai in Shaidic while in Bohairic fhete fvn `noyèai Stanza 3 we have NtetNRéphre”in order to be amazed” in Sahidic while in Boharic ariéfhri “Be amazed Downloaded from Brill.com09/24/2021 05:59:41PM via free access Youhanna Nessim Youssef 421 — Change Coptic word into Greek as Stanza 4 awayjane, patxro- nos Sahidic aw;uai , piatshoy Bohairic, Stanza 7 “toymhtra” Sahidic, “teneèi” Bohairic, “pkaà” Sahidic, “pikosmos” Bohairic. — Change of the person such as in stanza 1 “nan” to us” Sahidic “nvoy” to them. It is important to mention that the beginning of the stanza is addressed to the Nations. — Addition of words such as `ntaw “His” in stanza 2, Bohairic, Stanza 1 kalaàh “from the womb” Sahidic, Stanza 6 “on”. — Addition of a sentence, as in stanza 6 in Bohairic nem éa eneà Theotokia of Thursday Only three parts, out of nine, have their counterpart in the book of the Sahidic Antiphonarion 92 93 94 95 Antiphonarion93 Theotokia of Thursday (part 1) Antiphonarion94 Theotokia ofThursday (part 2) Antiphonarion95 Theotokia of Thursday (part 3) Antiphonarion96 Theotokia of thursday (part 9) Theotokia of Friday The whole theotokia of Friday, including the lobsh can be found in the Sahidic book of the Anitphonarion 96 97 98 99 Antiphonarion97 Theotokia of friday (part 1) Antiphonarion98 Theotokia of friday (part 2) Antiphonarion99 Theotokia of friday (part 3) Antiphonarion100 Theotokia of friday (part 4) (92) Cramer, Krause, Das koptische Antiphonar…, 204, N 191. (93) Ibid., 206, N 193. (94) Ibid., 200, N 187 (95) Ibid., 210, N 203. (96) Ibid., 216, N 213. (97) Ibid., N 214. (98) Ibid., N 215. (99) Ibid., 202, N 188. Downloaded from Brill.com09/24/2021 05:59:41PM via free access 422 Scrinium V (2009). Symbola Caelestis Antiphonarion101 Theotokia of friday (part 5) Antiphonarion102 Theotokia of friday (part 6) Antiphonarion103 Theotokia of friday (part 7) Antiphonarion104 Lobsh of Theotokia of Friday (part 1) Theotokia of Saturday 100 101 102 103 I was unable to fi nd any text in both books resembles to each other Conclusion No parts from the Theotokias of Monday, Saturday came to our knowledge through the Sahdic Antiphonarion. Only one stanza from the theotokia of Sunday, three parts from the theotokias of Tuesdays and Thursdays occur in the Sahidic An- tiphonarion. The whole theotokias of Wednesday and Friday survived in the Sa- hidic Antiphonarion. The comparison between both texts shows some changes adding words or changing Greek to Coptic or vice versa. In other few occa- sions, we have addition of complete stanzas or part of stanzas. It is diĜ cult to determine which of them is the original text; how- ever the comparison shows that Bohairic possesses more parts than the Sahidic. We can conclude with the words of Heinzgerd Brakmann and re- peated by Ugo ZaneĴ i (both most distinguished scholars in the fi eld of Coptic Liturgy): “…Even the simple questions concerning the liturgy of Southern Egypt do not meet a satisfactory answer. At present, scholarly literature has very liĴ le, if anything, to oě er on how services were conducted in the course of time.”104 (100) Cramer, Krause, Das koptische Antiphonar…, 210, N 202. (101) Ibid., N 201. (102) Ibid., N 200. (103) Ibid., 228, N 230. (104) U. Zanetti, Liturgy in the White Monastery, in: Gawdat Gabra, Hany N. Takla (eds.), Christianity and Monasticism in Upper Egypt, vol. 1 (Cai- ro—New York, 2008) 201–210, see p. 201. Downloaded from Brill.com09/24/2021 05:59:41PM via free access