Manuscript Cultures

mc NO 13 2019

manuscript cultures

Hamburg | Centre for the Study of Manuscript Cultures ISSN 1867–9617

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mc MANUSCRIPT CULTURES MANUSCRIPT ‘For you are a benevolent and a benevolent are you ‘For PUBLISHING INFORMATION | | INFORMATION PUBLISHING 1867–9617 Layout Astrid Kajsa Nylander Cover Nicholas of Myra of Jerusalem, Cyril fathers church the three shows cover front The in and John Chrysostom of the Archangels in a 16th-century of the Church fresco bear Gippert).Jost by fathers three All (photography Svanetia Latali, Matskhvarishi, John Chrysostom by (CPG 4686) in the Liturgy from text fragments with a board is the beginning of the sentence of Jerusalem Cyril the text passage held by Georgian; რამეთუ სახიერი და კაცთ-მოყუარე ღმერთი ხარ an 11th- (from 2 below 1 on p. appears in lines 6–7 of Fig. which also God’, philanthropic 89). georg. Ivir. ms. Monastery on Mt Athos, of the Iviron century scroll Copy-editing Service Translation Amper Carter, Carl www.ampertrans.de Berlin Cohen, Mitch Print GmbH, Kempten AZ Druck und Datentechnik in Germany Printed © 2019 und Europa’ in Asien, Afrika ‘Manuskriptkulturen SFB 950 Hamburg Universität 26 Warburgstraße D-20354 Hamburg ISSN

manuscript cultures Proceedings of the Conference ‘Hagiographico-Homiletic Collections in Greek, Latin and Oriental Manuscripts – – in Greek, Latin and Oriental Manuscripts ‘Hagiographico-Homiletic Collections Proceedings of the Conference in a Comparative Perspective’ Transmission Text Histories of Books and June 2017 23–24 of Manuscript Cultures, Universität Hamburg, Centre for the Study Homiletic CollectionsHomiletic and Oriental in Greek Manuscripts and Caroline Macé Edited by Jost Gippert Editorial OfficeEditorial Drdrey Irina Wan Hamburg Universität Sonderforschungsbereich 950 und Europa’ in Asien, Afrika ‘Manuskriptkulturen 26 Warburgstraße D-20354 Hamburg +49 (0)40 42838 9420 No.: Tel. 4899 +49 (0)40 42838 No.: Fax [email protected] Prof Dr Jörg Quenzer Dr Jörg Prof Hamburg Universität Asien-Afrika-Institut Ost 1/ Flügel Edmund-Siemers-Allee D-20146 Hamburg +49 40 42838 - 7203 No.: Tel. +49 40 42838 - 6200 No.: Fax [email protected] Editors Dr Michael Friedrich Prof Hamburg ät Universit Asien-Afrika-Institut Ost 1/ Flügel Edmund-Siemers-Allee D-20146 Hamburg 42838 7127 +49 (0)40 No.: Tel. +49 (0)40 42838 4899 No.: Fax [email protected] Publishing Information Publishing www.manuscript-cultures.uni-hamburg.de

manuscript cultures CONTENTS | MANUSCRIPT CULTURES 1

CONTENTS

INTRODUCTION 2 | Homiletic Collections in Greek and Oriental Manuscripts – Histories of Books and Text Transmission from a Comparative Perspective by Jost Gippert and Caroline Macé

ARTICLES 07 | The Earliest Greek Homiliaries by Sever J. Voicu 15 | Gregory of Nyssa’s Hagiographic Homilies: Authorial Tradition and Hagiographical-Homiletic Collections. A Comparison by Matthieu Cassin 29 | Unedited Sermons Transmitted under the Name of John Chrysostom in Syriac Panegyrical Homiliaries by Sergey Kim 47 | The Transmission of Cyril of Scythopolis’ Lives in Greek and Oriental Hagiographical Collections by André Binggeli 63 | A Few Remarks on Hagiographical-Homiletic Collections in Ethiopic Manuscripts by Alessandro Bausi 081 | Cod.Vind.georg. 4 – An Unusual Type of Mravaltavi by Jost Gippert 117 | The Armenian Homiliaries. An Attempt at an Historical Overview by Bernard Outtier 123 | Preliminary Remarks on Dionysius Areopagita in the Arabic Homiletic Tradition by Michael Muthreich 131 | Compilation and Transmission of the Hagiographical-Homiletic Collections in the Slavic Tradition of the Middle Ages by Christian Hannick

161 | Announcement

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Article Unedited Sermons Transmitted under the Name of John Chrysostom in Syriac Panegyrical Homiliaries*

Sergey Kim | Paris – Aubervilliers

1. Preamble. Preaching to create books or books to create preaching? On 1 September 691, the Quinisext Council convened in the Although this instruction echoes the Apostolic Canon no. ‘Trullus’ chamber of the Palace of Justinian II; it issued 102 LVIII3 regarding the duty of the bishops to preach, the rules of administrative and canonical value.1 Its rule no. XIX general accent here is entirely different. The preacher is endeavours to formulate a methodology of predication by invited to hold close to the writings (συγγραμμάτων) of delimiting the personal initiative of homilists and demanding the ancient Fathers; furthermore, it could be argued that the that preachers rely primarily on the teaching of the ancient decree presupposes a library or a collection of homiletic and Fathers. exegetic patristic texts at the disposal of the homilist. While inaugurating a conservative approach to the art of preaching, 19. The superiors of the Churches must instruct all their the decree implies that the bishops should pay special clergy and their people in true piety every day, but especially attention to the written text of the forerunners and that they on Sundays, choosing for them from divine Scripture the read and cite what has been written before. thoughts and judgements of truth and following unswervingly It is tempting to suggest a link between this tendency definitions already set forth and the tradition of the God- towards homiletical conservatism expressed by the conciliar bearing Fathers. If a Scriptural passage should come up for decree and the emergence of a new genre of panegyrical discussion, they shall in no wise interpret it differently than the homiletical manuscripts in the Christian book culture. It luminaries and Doctors of the Church have set down in their is not impossible that one – albeit indirect – reason why writings (συγγραμμάτων). In this way shall they distinguish panegyrical homiliaries emerged as a book type was the themselves, rather than by composing their own works, being demand for ancient homiletic texts promoted by the Fathers at times incapable of this and thereby falling short of what of the Council in Trullo. is proper. For through the teaching of the aforementioned It could be argued as well that, chronologically, the most Fathers the people are given knowledge of important things ancient panegyrical homiliaries of the Christian East go and virtues, and of unprofitable things and those to be rejected: back to this very period, i.e. to the end of the seventh and thus they reform their lives for the better and escape being the beginning of the eighth century. In Armenian, almost all taken captive by the emotions of ignorance […]2 panegyrical homiliaries are derivative of the large homiliary of Sołomon of Makʿenocʿ, who accomplished his titanic en- deavour around the year 747.4 In Georgian, the palimpsest homiliary with khanmeti linguistic features (manuscript Tbi- lisi, National Centre of Manuscripts, S-3902) is datable to

* By the term ‘panegyrical homiliary’, here we mean a manuscript containing a collection of homilies by different authors organised according to the logic of a Church calendar (cf. the Greek πανήγυρις – ‘a feast, a festive celebration’). 3 ‘If any bishop or presbyter neglects the clergy or the people, and does not 1 For a recent volume on the Council in Trullo see Nedungatt and instruct them in the way of godliness, let him be excommunicated, and if he Featherstone 1995. persists in his negligence and idleness, let him be deposed’ (my translation). See Joannou 1962, 38. 2 For the English translation and a critical edition of the Greek text, see Nedungatt and Featherstone 1995, 94–9696; see also Sever Voicu, this 4 See Bernard Outtier, this volume, 117ff.; see also Van Esbroeck 1984, volume, 13, n. 52. 237–238.

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the beginning of the eighth century5 or even to the seventh 2. Syriac panegyrical homiliaries and John Chrysostom century.6 For the Syriac, we have a number of manuscripts The procedure of constituting early panegyrical homiliaries that contain corpora (or fragments of corpora) by various in the Eastern Christian cultures, and especially in Syriac, is authors – Aphrahat,7 Ephrem,8 Chrysostom,9 Severus of An- of utmost interest, given that their compilers used materials tioch10 etc. – from the fifth (!) century onwards, but the earli- that are no longer available to us. It is instructive to recall est panegyrical homiliaries in the Syriac language go back at that immediately after Albert Ehrhard published the first most to the mid-eighth century. volume of his monumental work on the typology of the One would also wish to recall that, back in 1910, Anton Greek homiliaries, Charles Martin underlined the role of the Baumstark endeavoured to propose a typology of Syriac Oriental homiliaries, viz. Syriac ones, for the study of the panegyrical homiliaries,11 suggesting that the most ancient earliest stage of homiletic book culture.13 It is on his trail type of panegyrical homiliary comprised mostly translated that Joseph-Marie Sauget undertook a systematic analysis and, consequently, prose homilies, called turgomo (as of the Syriac panegyrical homiliaries in a series of studies, opposed to original Syriac rhymed or rhythmic homilies, venturing to elucidate the principles of the compilation of memro). Baumstark deplored the fact that no pure ‘prose’ Syriac homiliaries and of the use of translated Greek texts.14 homiliaries had survived. He argued that the second stage of In our paper, we limit ourselves to the texts, either evolution was the contamination of the ‘prose’ homiliaries translated into Syriac from Greek or original Syriac com with the original Syriac memro sermons. This must have positions, that the earliest Syriac panegyrical homiliaries happened ‘an der Wende des 7. zum 8. Jahrhundert’ (‘at transmit under the name of John Chrysostom. It turns out the turn of the seventh to the eighth century’)12 according that several homilies ascribed to him in their titles or their to Baumstark’s calculations. A further stage of development, explicits have not yet been edited or altogether studied. not relevant for our research here, was the mixture of Surprisingly, a total of 38 such sermons showed up in the hymnography with homiletic materials within a single Syriac panegyrical homiliaries. In what follows, we offer a volume – hudrō. What is important to note is that the intense list of unedited Chrysostomica and Pseudo-Chrysostomica evolution of Syriac homiliaries took place in the seventh to extant in Syriac panegyrical collections, hoping that this list eighth centuries, as put forward by Baumstark. will encourage specialists in Patristic and Oriental Christian With all due caution, we find it quite symptomatic that the Studies to proceed to editions and studies of this hitherto burgeoning of the panegyrical type of homiliaries throughout neglected heritage.15 the cultures of the Christian East fits the general context of We have not included in the list two Pseudo-Chrysostomian the homiletical conservatism witnessed by the canonical texts discovered recently by Paul Géhin,16 because the manu legislation of the Council in Trullo.

5 See Šaniʒe 1927.

6 See Jost Gippert, this volume, 86; see also Gippert 2016, 69 and especially Gippert 2017, 896.

7 See, for example, the manuscript London, British Library, Add. 17182 (474 and 512).

8 See Butts 2017 for a recent study on the oldest textual witnesses of Ephrem’s works. 13 Martin 1937, 355–358.

9 See, for example, Childers 2013 and Childers 2017. 14 Sauget 1961, Sauget 1968, Sauget 1985, Sauget 1986; see also a brief overview in Brock 2007, 19–20. 10 See the manuscript Vatican City, Bibliotheca Apostolica Vaticana, Vat. sir. 143 (563). 15 See the exemplary study Chahine 2002, in which one of the Syriac texts attributed to John Chrysostom was edited on the basis of panegyrical 11 Baumstark 1910, 53–62, chapter ‘Die nichtbiblischen Lesestücke (das homiliaries and identified as a peculiar redaction of the homily Sermo cum Homiliar)’. iret in exsilium (CPG 4397).

12 Baumstark 1910, 56. 16 See Géhin 2017, 869–870 and 873.

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scripts that contain them (Sinai syr. 1017 and Sinai syr. 1618) are not panegyrical homiliaries. For the purpose of the present study, we used the following manuscripts:

Eighth century • Vatican City, Bibliotheca Apostolica Vaticana (BAV), Vat. sir. 25319 (mid-eighth century) (Fig. 1) • Vatican City, BAV, Vat. sir. 36820 (mid-eighth century)

Ninth century • Vatican City, BAV, Vat. sir. 36921 (first quarter of the ninth century)

Tenth to eleventh century • Damascus (olim Homs), Syrian Orthodox Patriarchate (SOP), syr. 12/1922

Fig. 1: Vatican City, BAV, Vat. sir. 253, fol. 75r.

17 In defunctos. MS: Sinai, syr. 10, fols 60v–62r BIBL: Géhin 2017, 869–870 (no. A1b) TIT: ܐܕܝܢܥ̈ ܠܥܕ ܐܥܝܘܒܘ ܐܬܘܢܝܘܬܬܡܘ ܐܫܚ̈ ܠܥܕ ܗܠܝܕ ܕܟ ܗܠܝܕ ‘Of the same, on the suffering, the penitence and the delay concerning those who passed away’ INC: ܐܝܚ̈ ܢܡ ܘܝܢܫܡܠܘ ܐܡܠܥ ܢܡ ܗܠ ܬܝܐ ܪܛܦܡܠ ܫܢܠܟ ܝܚܐ̈ ‘My brothers, everyone has to leave the world and to depart from life’ DES: ܢܝܡܠܥ ܡܠܥܠ ܢܝܩܢܬܫܡ̈ ܐܪܘܥܕ ܐܢܗܓܒܘ ܢܝܡܣܒܬܡ̈ ܐܬܘܟܠܡܒܕ ܠܟ ܢܡ ܐܚܒܘܫ ܢܝܡܐ ‘Glory from all those who take pleasure in the kingdom and those who are tormented in the Gehenna of blindness, to the age of the ages, amen’.

18 An unidentified fragment in a section comprising quotations from Chrysostomian works. MS: Sinai, syr. 16 , fols 195ra–b (inc. mut.) BIBL: Géhin 2017, 873 (no. B2d) TIT: — INC: ܐܫܠܘܛܘ (...) ‘(…) and the impurity’ DES: ܢܢܩܪܘܦܠ ܗܚܠܫܕ ܝܗܘܒܠܐܘ ܐܚܒܘܫ ܗܠܕ ܝܗܘܒܐ ܐܗܠܐܕ ܐܢܝܡܝ ܠܥ ܒܬܝܘ ܢܝܡܐ ܢܝܡܠܥ ܡܠܥܠܘ ܢܒܙܠܟܒܘ ܐܫܗ ܐܫܕܘܩܕ ܐܚܘܪܠܘ ‘and sits on the right hand of God, His Father, to Him and to His Father who sent our Saviour, and to the Spirit of holiness, now and in all times and to the age of ages, amen’.

19 See Sauget 1968 and a recent correction in Kim 2018. The manuscript is available in digitised form on the website of the Vatican Library: .

20 Sauget 1961. See the digitised manuscript on the website of the Vatican Library: .

21 Sauget 1961. See the digitised manuscript on the website of the Vatican r Library: . Fig. 2: Berlin, SPK, Sachau 28/220, fol. 43.

22 Brock 1994–1995; Sauget 1986, 144–145.

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Eleventh century • Damascus (olim Homs), SOP, syr. 12/2023 (1000) • London, British Library (BL), Add. 1216524 (1015) (Figs 4–13 and 15). • Berlin, Staatsbibliothek Preußischer Kulturbesitz (SPK), Sachau 28/22025 (beginning of the eleventh century) (Fig. 2)

Twelfth century • Vatican City, BAV, Vat. sir. 11726 (Fig. 3)

Twentieth century • Birmingham, Cadbury Research Library, Mingana Col- lection, syr. 54527 (1929)

Additional manuscripts We have occasionally also used the following homiliaries: • London, BL, Add. 1451628 (ninth century) • London, BL, Add. 1451529 (893) • London, BL, Add. 1472530 • London, BL, Add. 14727.31

Unseen manuscripts We have unfortunately not had access to: • the manuscript Chicago, Oriental Institute, A. 1200832 Fig. 3: Vatican City, BAV, Vat. sir. 117, fol. 28r. (eleventh to twelfth century)

23 Brock 1994–1995, Sauget 1986, 144–145.

24 Wright 1871, 842–851 (no. DCCCXXV); Sauget 1986.

25 See Malki 1985, Brock 1985, and especially Sauget 1985. See the digitised manuscript on the website of the Berlin State Library: .

26 See Assemani and Assemani 1759, 1759, 87–107 and Sauget 1968b, 133– 135. See the digitised manuscript on the website of the Vatican Library: .

27 See Rilliet 1982. In spite of its recent date, this Syriac homiliary comprises numerous texts from medieval panegyrical collections; the scribe copies the colophon of one of them dated 1312 (see Rilliet 1982, 579–580).

28 Wright 1870, 244–246 (no. CCCVIII).

29 Wright 1870, 240–243 (no. CCCVI).

30 Wright 1871, 827–828 (no. DCCCXIV)

31 Wright 1871, 886–890 (no. DCCCXLVIII).

32 See the summary description in Vööbus 1973a, 121–127 and Vööbus Fig. 4: London, BL, Add. 12165, fol. 68v. 1973b, 81–87.

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• the lost codex Jerusalem, St Mark’s Monastery, Syr. 4333 (before the year 1143/1144).

3. Analytical list of unedited Chrysostomica and Pseudo-Chrysostomica CPG 514534 CPG 5145.1 In sanctum ieiunium MSS: • London, BL, Add. 12165, no. 22, fols 68v–71v (Fig. 4) • Damascus, SOP, syr. 12/19, no. 39, fols 142b sqq. • Damascus, SOP, syr. 12/20, no. 41, fols 171a sqq. BIBL: Wright 1871, 843b (no. DCCCXXV); Sauget 1986, 140; Brock 1994–1995, 616 and 622. TIT: ܢܝܥܒܪ̈ܐܕ ܐܫܝܕܩ ܐܡܘܨ ܠܥܕ ܐܪܡܐܡ .ܣܝܢܢܐܘܝܐ ܝܪܡ ܐܫܝܕܩܕ ‘Of holy Mar John, sermon on the holy Lent of forty (days)’ INC: ܐܪܝܪܫ ܪܝܓ ܘܗ ܐܕܐܥ .ܡܣܒܬܢܕ ܐܢܡܘܝ ܢܢܫܢܟ ܐܒܪ ܐܕܐܥܒ ܐܒܪܩ̇ ܐܬܪ̈ܬܝܡܒܕ ܐܡ .ܐܫܦܢܕ ‘Nous sommes réunis aujourd’hui pour nous réjouir à propos d’une grande fête. C’est, en effet, une véritable (fête) pour l’âme lorsque celle-ci par les vertus se Fig. 5: London, BL, Add. 12165, fol. 93v. rapproche (de Dieu)’ (Sauget 1986, 140).

CPG 5145.2 In sanctum ieiunium et de paenitentia MSS: • London, BL, Add. 12165, no. 30, fols 93v–96r (Fig. 5) • Damascus, SOP, syr. 12/19, no. 41, fols 147b sqq. • Damascus, SOP, syr. 12/20, no. 43, fols 178a sqq. BIBL: Wright 1871, 844b (no. DCCCXXV); Sauget 1986, 140; Brock 1994–1995, 616 and 622. TIT: ܠܥܘ ܐܫܝܕܩ ܐܡܘܨ ܠܥܕ ܐܪܡܐܡ .ܣܝܢܢܐܘܝܐ ܝܪܡ ܐܫܝܕܩܕ ܐܬܘܒܝܬ ‘Of holy Mar John, sermon on holy Lent and on re pentance’ INC: ܪܡܐ .ܐܡܘܨ ܠܥ ܬܝܘܗ ܠܠܡܡ̇ ܢܘܟܡܥ ܕܟ ܐܡܘܝ ܡܕܩ ܢܡ ܐܬܘܒܝܬܕ ܘܗ ܐܢܒܙܕ ܬܝܘܗ ‘(Il y a un jour), je vous ai parlé du jeûne: je disais que c’est le temps de la pénitence’ (Sauget 1986, 140).

33 See the description by Baumstark 1911, 300–309 and interesting remarks in Baumstark 1910, 54–56.

34 This Clavis patrum Graecorum (ed. Geerard 1974–1998; CPG) number Fig. 6: London, BL, Add. 12165, fol. 120r. contains only unedited Syriac homilies that do not have parallel versions in other ancient languages.

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CPG 5145.3 In meso-ieiunium quaranta dierum MSS: • London, BL, Add. 12165, no. 38, fols 120r–121v (Fig. 6) • Damascus, SOP, syr. 12/19, no. 63, fols 200a sqq. • Damascus, SOP, syr. 12/20, no. 65, fols 255b sqq. BIBL: Wright 1871, 845a (no. DCCCXXV); Sauget 1986, 140; Brock 1994–1995, 617 and 623. TIT: ܐܫܝܕܩ ܐܡܘܨ ܬܥܨܡܕ ܐܪܡܐܡ .ܣܝܢܢܐܘܝܐ ܝܪܡ ܐܫܝܕܩܕ ܢܝܥܒܪ̈ܐܕ ‘Of holy Mar John, sermon on the middle of the holy Lent of forty (days)’ INC: ܗܠ ܥܢܡ .ܗܘܡܕܩܠ ܗܛܗܪܒ ܛܫܘܬܫܡ ܕܟ ܐܡܘܨܕ ܗܢܘܓܐ ܐܢܒܙܕ ܐܬܥܨܡܠ ‘Le combat du jeûne poursuivant sa course devant lui est arrivé au milieu du temps’ (Sauget 1986, 140).

CPG 5145.4 In psalmum 100 MSS: • London, BL, Add. 12165, no. 40, fols 125v–127v (Fig. 7) Fig. 7: London, BL, Add. 12165, fol. 125v. • Damascus, SOP, syr. 12/19, no. 71, fols 219b sqq. • Damascus, SOP, syr. 12/20, no. 73, fols 281a sqq. BIBL: Wright 1871, 845b (no. DCCCXXV); Sauget 1986, 140; Brock 1994–1995, 617 and 623. TIT: .ܐܐܡܕ ܘܗ ܐܪܘܡܙܡ ܠܥ ܐܪܡܐܡ .ܣܝܢܢܐܘܝܐ ܝܪܡ ܐܫܝܕܩܕ ܐܥܪܐ ܗܠܟ ܐܝܪܡܠ ܘܚܒܫ ‘Of holy Mar John, sermon on Psalm 100, “Glorify the Lord, all the earth”’ INC: ܘܠܘܥ .ܪܡܐܘ ܐܪܢܟܒ ܫܩܢܕ ܕܝܘܕ ܐܢܒܘܛܠ ܝܗܝܢܡܥܡܫ ܐܢܡܘܝ ܢܐܝܢܗܕ̈ ܐܬܡܥܢ̈ .ܐܚܒܘܫܒ ܝܗܘܪ̈ܕܠܘ ܐܬܝܕܘܬܒ ܝܗܘܥܪ̈ܬܒ ܐܚܘܪܕ ܐܡܣܘܒܠ ܝܗܘܥܘܡܫܠ̈ ܢܕܓܢܘ̈ ܐܬܥܡܫܡܠ ‘Aujourd’hui, nous avons entendu le bienheureux David qui pince sa cithare et qui dit: Entrez dans ses portes avec la louange et dans ses atriums avec la glorification (Ps. 100:4). Les chants qui sont agréables à l’ouïe et qui conduisent à la félicité de l’esprit (…)’ (Sauget 1986, 140).

CPG 5145.5 In diuitem cui uberes fructus ager attulit (Lk. 12:16) MSS: • London, BL, Add. 12165, no. 54, fols 168r–171r (Fig. 8) • Damascus, SOP, syr. 12/19, no. 65, fols 203b sqq. a Fig. 8: London, BL, Add. 12165, fol. 168r. • Damascus, SOP, syr. 12/20, no. 67, fols 260 sqq. BIBL: Wright 1871, 846b (no. DCCCXXV); Sauget 1986, 141; Brock 1994–1995, 617 and 623.

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TIT: ܗܠ ܬܠܥܐܕ ܐܪܝܬܥ ܠܥܕ ܐܪܡܐܡ .ܣܝܢܢܐܘܝܐ ܝܪܡ ܐܫܝܕܩܕ ܐܬܐܝܓܣ̈ ܐܬܠܠܥ̈ ܗܥܪܐ ‘Of holy Mar John, sermon on the rich man whose field bore much fruit’ INC: ܐܬܝܕܘܬܕ ܗܬܒܘܚ̇ ܐܥܛܐܕ .ܝܠ ܐܩܒܫ ܠܐ ܝܢܫܠܕ ܗܬܘܢܟܣܡ ܐܢܐ ܒܝܚܬܬܡܕ ‘La pauvreté de ma langue ne me permet pas de m’acquitter de la dette d’action de grâces que j’ai contractée (…)’ (Sauget 1986, 141).

CPG 5145.6 De fine ieiunii et de paenitentia MSS: • London, BL, Add. 12165, no. 55, fols 170v–173v (Fig. 9) • (for a homily with a similar incipit, see: Damascus, SOP, syr. 12/19, no. 79, fols 240a sqq. and Damascus, SOP, syr. 12/20, no. 81, fols 309a sqq., cf. Brock 1994– 1995, 618 and 624) BIBL Wright 1871, 846b (no. DCCCXXV); Sauget 1986, 141. TIT: ܠܥܘ .ܐܡܘܨ ܡܠܘܫ ܠܥܕ ܐܪܡܐܡ .ܣܝܢܢܐܘܝܐ ܝܪܡ ܐܫܝܕܩܕ Fig. 9: London, BL, Add. 12165, fol. 170v. ܐܬܘܒܝܬ ‘Of holy Mar John, sermon on the end of Lent and on repentance’ INC: ܐܢܘܓܠܐ̈ ܢܘܗܠ ܐܢܐ ܐܙܚ̇ ܐܡܘܨܕ ܗܡܠܘܫ ܬܘܠ ܕܟ .ܝܒܝܒܚ̈ .ܐܨܝܠܚ̈ ܢܘܟܕܒܥܐܕ ܐܢܐ ܦܐ ܐܢܐ ܒܗܪܬܣܡ ܢܝܒܗܪܬܣܡܕ ܢܘܢܗ ܠܐܝܠܟ̈ ܝܠܝܩܫ̈ ܕܒܥܐ ܢܘܟܠܟܠܕ ܐܢܐ ܓܝܓܪ ܕܟ ‘(Mes bien aimés,) quand je vois, vers la fin du carême, que les combats s’intensifient, je m’efforce moi aussi de vous rendre forts, car je désire faire de vous tous des (athlètes) couronnés’ (Sauget 1986, 141).

CPG 5145.7 In sabbatum annuntiationis (= sabbatum sanctum), de baptismate, de latrone, et in illud: Comessationibus uacat et luxuriae atque conuiuiis (Deut. 21:20) MSS: • London, BL, Add. 12165, no. 85, fols 286v–290v (Fig. 10) • Damascus, SOP, syr. 12/19, no. 100, fols 299a sqq. • Damascus, SOP, syr. 12/20, no. 109, fols 416a sqq. BIBL: Wright 1871, 848b (no. DCCCXXV); Sauget 1986, 141; Brock 1994–1995, 619 and 625. TIT: ܐܬܪܒܣܕ ܐܬܒܫ ܠܥܕ ܐܪܡܐܡ .ܣܝܢܢܐܘܝܐ ܝܪܡ ܐܫܝܕܩܕ ̈ ̇ ܐܝܘܪ̈ܘ ܐܛܘܣܐ ܐܘܗܢ ܠܐܕ ܗܝ ܠܥܘ .ܐܣܝܓܘ ܐܬܝܕܘܡܥܡܘ Fig. 10: London, BL, Add. 12165, fol. 286v. ‘Of holy Mar John, sermon on the Saturday of Annuncia tion, on Baptism, on the Robber, and on (the words):

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“Let there be no dissolute (ἄσωτος) nor drunkards”’ (Deut. 21:20) INC: .ܐܬܘܚܝܨܦ ܐܢܡܘܝ .ܐܢܩܪܘܦ ܐܢܡܘܝ .ܐܪܒܣ ܐܢܡܘܝ ܝܒܝܒܚ̈ ܐܟܠܡ ܕܐܥܕܥܘ ܐܕܐܥ ܐܢܡܘܝ ‘Mes bien aimés, aujourd’hui (c’est) l’espérance, aujourd’hui le salut, aujourd’hui l’allégresse, aujourd’hui la fête et la fête des fêtes du roi (…)’ (Sauget 1986, 141).

CPG 5145.8 Admonitio: unusquisque adulterium fugiat MSS: • London, BL, Add. 12165, no. 90, fols 300r–301v (Fig. 11) • Damascus, SOP, syr. 12/19, no. 105, fols 318a sqq. • Damascus, SOP, syr. 12/20, no. 115, fols 444b sqq. BIBL: Wright 1871, 849a (no. DCCCXXV); Sauget 1986, 141; Brock 1994–1995, 619 and 625. TIT: ܐܬܚܝܢܕ ܐܒܫܒ ܢܝܪ̈ܬܕ .ܐܪܡܐܡ ܣܝܢܢܐܘܝܐ ܝܪܡ ܐܫܝܕܩܕ ܐܬܘܝܢܙ ܢܡ ܫܢܐ ܩܘܪܥܢܕܘ .ܐܬܘܢܝܬܪܡܘ ‘Of holy Mar John, sermon on the Monday of the Week of Rest and admonition to avoid adultery’ INC: ܦܐ ܢܘܕܗܥܬܢܕ ܠܐܘܕ .ܝܠ ܐܝܙܚܬܡ ܢܪܡܕ ܗܬܡܝܩܕ ܐܢܕܗܘܥܒ Fig. 11: London, BL, Add. 12165, fol. 300r. ܢܢܝܡܣܒܬܡ ܢܘܗܒܕ ܐܕܐܥ̈ ܘܣܟܛܘ ܘܡܚܬܕ .ܐܫܝܕܩ̈ ܢܝܗܒܐ̈ ‘Durant la commémoraison de la résurrection de Notre- Seigneur, il m’est apparu qu’il convient que nous rappelions aussi nos saints pères qui ont institué et établi les fêtes que nous célébrons’ (Sauget 1986, 141).

CPG 5145.9 Sine titulo, pro feria quarta post Pascha MSS: • London, BL, Add. 12165, no. 91, fols 301v–303r (Fig. 12) • Damascus, SOP, syr. 12/19, no. 106, fols 319a sqq. • Damascus, SOP, syr. 12/20, no. 116, fols 446a sqq. BIBL: Wright 1871, 849a (no. DCCCXXV); Sauget 1986, 141–142; Brock 1994–1995, 619 and 625. TIT: ܐܬܚܝܢܕ ܐܒܫܒ ܐܥܒܪܐܕ .ܣܝܢܐܘܝܐ ܝܪܡ ܐܢܦܠܡܕ ܗܠܝܕ ‘Of the same teacher Mar John, on the Wednesday of the Week of Rest’ INC: ܐܝܒܢܕ ܐܡܓܬܦ ܘܗ .ܪ̈ܡܐܢܘ ܐܥܩܢ ܢܠܟܕ ܢܠ ܩܕܙ ܐܢܡܘܝ .ܝܒܝܒܚ̈ ܗܬܪܡܕܬ ܐܥܬܫܢ ܘܢܡܕ .ܢܢܝܩܥܙܡܘ ܢܗܠܐ ܐܝܪܡܠ ܢܢܝܚܒܫܡ ܕܟ .ܕܝܘܕ ܐܝܪܡܕ ‘Mes bien aimés, aujourd’hui nous devons tous crier et dire ce verset du prophète David, en glorifiant le Seigneur Fig. 12: London, BL, Add. 12165, fol. 301v. notre Dieu et en proclamant: “Qui racontera les merveilles du Seigneur ?” (Ps. 106:2)’ (Sauget 1986, 141–142).

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CPG 5145.10 In sanctos martyres et confessores MSS: • London, BL, Add. 12165, no. 102, fols 341r–343v (Fig. 13) • Berlin, SPK, Sachau 28/220, no. 31, fols 47r–v (inc. mut.) (Fig. 14) • Damascus, SOP, syr. 12/19, no. 113, fols 340b sqq. • Damascus, SOP, syr. 12/20, no. 126, fols 484a sqq. BIBL: Wright 1871, 850a (no. DCCCXXV); Sachau 1899, 120; Malki 1984; Brock 1985, 301; Brock 1994–1995, 619 and 625; Sauget 1985, 386; Sauget 1986, 142. TIT: ܐܢܝܕܘܡܘ̈ ܐܫܝܕܩ̈ ܐܕܗܣ̈ ܠܥܕ ܐܪܡܐܡ .ܣܝܢܢܐܘܝܐ ܝܪܡ ܐܫܝܕܩܕ ‘Of holy Mar John, sermon on the holy martyrs and confessors’ INC: ܐܡܕܒܕ ܢܘܢܗ̇ ܐܢܝܕܘܡܕܘ̈ ܐܕܗܣܕ̈ ܐܢܪܟܘܕܕ ܘܗ ܐܡܘܝ ܢܘܗܝܢܪ̈ܟܘܕ ܢܝܡܝܫܪ ܢܘܗܝܠܛܩܕ̈ (London, BL, Add. 12165) ‘Ce jour est celui de la commémoraison des martyrs et des confesseurs, ceux dont la mémoire est signée par le sang de leur meurtre’ (Sauget 1986, 142).

CPG 5145.11 Ne tantum mortuos lugeamus et ne tantum sacrificia Fig. 13: London, BL, Add. 12165, fol. 341r. offeramus pro defunctis, et in illud: Quod Iob sacrificia fecit filiis suis MSS: • London, BL, Add. 12165, no. 105, fols 350v–352r (Fig. 15) • Damascus, SOP, syr. 12/20, no. 133, fols 484a sqq. BIBL: Wright 1871, 850a (no. DCCCXXV); Sauget 1986, 142; Brock 1994–1995, 620 and 625. TIT: ܦܨܐܢܕ ܢܠ ܩܕܙ ܠܐܕ ܗܝ ̇ ܠܥ ܐܪܡܐܡ .ܣܝܢܢܐܘܝܐ ܝܪܡ ܐܫܝܕܩܕ ܦܠܚ ܐܙܐܪ̈ ܢܝܒܪܩܬܡ ܬܝܐܡܝܚܫ ܘܠܕܘ .ܬܝܐܡܝܚܫ ܐܕܝܢܥ̈ ܠܥ ܐܝܟܒܕ ܐܚܒܕ̈ ܐܘܗ ܪܒܥ ܝܗܘܢܒ̈ ܦܠܚ ܒܘܝܐܕܘ .ܐܕܝܢܥ̈ ‘Of holy Mar John, sermon on that we must not simply worry about those who passed away, and that we must not simply offer the Mysteries for the deceased, and that Job too used to make sacrifices for his sons’ INC: ܢܝܬܝܡܕ ܢܘܢܗ ܠܥ ܠܒܐܬܢ ܬܝܐܡܝܚܫ ܠܝܟܗ ܠܐ (Damascus 12/20) ‘Ne pleurons donc pas simplement sur ceux qui sont morts’ (Sauget 1986, 142).

Fig. 14: Berlin, SPK, Sachau 28/220, fol. 47v.

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• Birmingham, Cadbury Research Library, Mingana Collection, Syr. 545, Bc BIBL: Assemani and Assemani 1759 88; Assemani 1719, 308b (no. 8); Wright 1870, 240a (no. CCCVI); Wright 1870, 245a (no. CCCVIII); Wright 1871, 827a (no. DCCCXIV); Rilliet 1982, 582 (no. 19). TIT: ܢܢܚܘܝܕ ܗܕܠܘܡ ܠܥ ܐܟܠܐܡ ܢܡ ܪܒܬܣܐ ܕܟ ܐܝܪܟܙ ܠܥܕ ‘In annunciationem Zachariae, quando annunciata ei fuit ab Angelo Nativitas Johannis Baptistae’ (Assemani and Assemani 1759, 88). INC: ܗܚܢܕܠ ܐܙܘܪܟ ܪܝܒܥ ܕܘܚܠܒ ܘܗ ܕܚܘ .ܐܥܝܩܪܒ ܐܒܟܘܟ̈ ܢܝܐܝܓܣ̈ .ܙܪܟܐ ܐܢܕܡܥܡ ܘܗ ܢܢܚܘܝܘ .ܐܡܠܥܒ ܘܘܗ ܐܝܒܢ̈ ܐܐܝܓܣܘ̈ .ܐܡܡܝܐܕ ܐܬܝܪܒܕ̈ ܐܪܡ ܐܚܝܫܡ ܚܢܕ ܐܗܕ (London, BL, Add. 14515) ‘Plures sunt stellae in firmamento, una autem effecta est praedicatrix ortus diei; plures etiam fuere in mundo Prophetae, Johannes vero ille Baptista praedicavit, quod ecce ortus est Christus illuminator creaturarum’ (Assemani and Assemani 1759, 88).

Texts not included in CPG: [1] Fig. 15: London, BL, Add. 12165, fol. 350v. In ieiunium MS: Vatican City, BAV, BAV, Vat. sir. 368, no. 10, fols CPG 5145.12 35ra–38ra In dominicam resurrectionis BIBL: Assemani and Assemani 1831, 42 (no. 9); Sauget MSS: 1961, 404. • London, BL, Add. 14727, no. 8q, fols 130r–133v TIT: ܐܫܝܕܩܠ ܪܝܡܐܕ ܢܝܥܒܪ̈ܐܕ ܐܫܝܕܩ ܐܡܘܨ ܠܥܕ ܐܪܡܐܡ ܒܘܬ • Birmingham, Cadbury Research Library, Mingana ܣܝܠܘܦ ܘܢܝܛܢܛܣܘܩܕ ܐܦܩܣܝܦܐ ܣܝܢܐܘܝ Collection, Syr. 545, Ea ‘Again, sermon on the holy Lent of forty days, pronounced BIBL: Wright 1871, 889b (no. DCCCXLVIII); Rilliet by St John, bishop of Constantinople’ 1982, 582 (no. 18). INC: ܡܝܪܐ ܠܥܠ ܝܠܩ ܬܪܒ ܐܪܘܦܝܫ ܢܡ ܪܝܬܝ TIT: ܐܬܡܝܩܕ ܐܒܫܒܕܚܕ ܐܪܡܐܡ ‘Higher than a trumpet I raise my voice’. ‘Sermon on the Sunday of Resurrection’ INC: ܗܠܟܕ̇ ܐܝܘܪܒܕ .ܐܬܝܪܒ ܗܠܟ̇ ܐܝܕܚܘ ܐܚܝܨܦܘ ܐܪܝܗܢ .ܝܒܝܒܚ̈ [2] ܐܬܚܘܒܫܬܒ ܐܪܒܩ ܢܡ ܡܩ .ܐܬܝܪܒ In Lazarum, quem dominus resuscitavit ‘Mes bien aimés, aujourd’hui toute la création resplendit, MS: Vatican City, BAV, Vat. sir. 368, no. 15, fols 62ra–63rb se réjouit et exulte de joie, car le créateur de toute créature (inc. mut.) se lève de la tombe dans la gloire’ (Rilliet 1982, 582). BIBL: Assemani and Assemani 1831, 42 (no. 14); Sauget 1961, 405. CPG 5145.13 TIT: — In annuntiationem Zachariae factam INC: ܐܬܝܡܕ ܗܕܠܫ ܘܙܚܘ ܐܪܒܩ ܠܥ (...) MSS: ‘(...) to the tomb and they saw the body of the dead one’ • London, BL, Add. 14515, no. 1, fols 2v–6r DES: ܗܚܒܘܫܒ ܚܢܕܕ ܐܡ ܡܕܐܕ ܝܗܘܕܠܝ̈ ܢܘܗܠܟܠ • London, BL, Add. 14516, no. 1, fols 1r–4r ‘to all of you, children of Adam, when He shines in His • London, BL, Add. 14725, no. 1a, fols 2v–4v glory’ • Vatican City, BAV, Vat. sir. 117, no. 10, fols 28rb–29rc

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EXPL: ܝܪܡ ܐܫܝܕܩܠ ܪܝܡܐܕ ܢܪܡ ܡܚܢܕ ܘܗ̇ ܪܙܥܠ ܠܥܕ ܐܪܡܐܡ ܡܠܫ [6] ܣܝܢܐܘܝ In laudem martyrum I ‘Here ends the sermon on Lazarus whom our Lord MS: Vatican City, BAV, Vat. sir. 368, no. 38, fols 136ra–137va resurrected, pronounced by the holy Mar John’. BIBL: Assemani and Assemani 1831, 43 (no. 35); Sauget 1961, 410. [3] TIT: ܐܣܠܘܩ ܠܥܕ ܣܡܛܣܘܣܘܪܟ ܘܝܢܐܘܝ ܝܪܡܕ ܐܪܡܐܡ ܒܘܬ In ascensionem ܐܕܗܣܕ̈ MSS: ‘Again, sermon of Mar John Chrysostom (krwswsṭms) on • Vatican City, BAV, Vat. sir. 368, no. 32, fols 121ra–122va praising the martyrs’ (lac.); INC:ܢܠ ܢܘܫܢܟܢ ܐܩܚܘܪ ܢܡ ܦܐܕ ܐܕܗܣܕ̈ ܐܢܗ ܦܐ ܐܨܪܘܬ ܕܚ • London, BL, Add. 14605 (no. DCCLV), fols 1v–5v ‘Receive this admonition about martyrs, too, and let us BIBL: Assemani and Assemani 1831, 42 (no. 29); Wright gather from far, too’. 1871, 715b; Sauget 1961, 409. TIT: ܠܥܕ ܢܝܪܬܕ ܐܪܡܐܡ .ܣܝܢܐܘܝ ܝܪܡ ܐܫܝܕܩܕ .ܗܠܝܕ ܕܟ ܗܠܝܕ ܒܘܬ [7] ܐܩܠܘܣ In laudem martyrum II ‘Again of the same, the holy Mar John, the second homily MS: Vatican City, BAV, Vat. sir. 368, no. 39, fols 137va– on Ascension’ 139vb INC: ܐܫܢܐ̈ ܢܡ ܚܒܬܫܢ ܐܝܗܠܐ ܐܢܝܟ ܢܡ ܢܒܙܠܟܒ BIBL: Assemani and Assemani 1831, 43 (no. 36); Sauget ‘In all times the godly nature is praised by humans’. 1961, 410. TIT: ܠܥܕ ܢܝܪܬܕ ܐܪܡܐܡ ܣܘܡܛܣܣܘܪܟ ܣܝܢܐܘܝ ܐܫܝܕܩܕ ܗܠܝܕ ܒܘܬ [4] ܐܕܗܣ̈ In apostolos ‘Again, of the same St John Chrysostom (krwssṭmws), MS: Vatican City, BAV, Vat. sir. 368, no. 34, fols 125rb– second sermon on martyrs’ 126rb (lac.) INC: ܐܗܠܐ ܢܠ ܝܬܝܐ ܐܡܝܚܪܘ ܐܝܢܗܟ ܐܢܗ ܐܕܐܥܠ ܒܘܬ BIBL: Assemani and Assemani 1831, 42 (no. 31); Sauget ‘God brought us again unto this priestly and pleasant 1961, 409. holiday’. TIT: ܐܚܝܠܫ̈ ܠܥܕ ܐܪܡܐܡ .ܣܝܢܐܘܝ ܝܪܡ ܐܫܝܕܩܕ .ܗܠܝܕ ܕܟ ܗܠܝܕ ܒܘܬ ܐܫܝܕܩ̈ [8] ‘Again of the same, the holy Mar John, sermon on the In apostolum Paulum holy Apostles’ MS: Vatican City, BAV, Vat. sir. 368, no. 41, fols 146ra– INC: ܐܢܡܘܝ ܐܬܕܥܕ̈ ܐܬܕܝܨܡ̈ ܢܝܠܡܕ̈ ܐܢܐ ܐܙܚ̇ 149vb ‘I see that the nets of the churches are full today’. BIBL: Assemani and Assemani 1831, 43 (no. 38); Sauget 1961, 410–411. [5] TIT: ܣܠܘܦ ܠܥܕ ܐܪܡܐܡ ܣܝܢܐܘܝ ܝܪܡ ܐܫܝܕܩܕ ܗܠܝܕ ܕܟ ܗܠܝܕ ܒܘܬ Homilia, qua ostendit honorandam esse diem dominicam ܐܚܝܠܫ MS: Vatican City, BAV, Vat. sir. 368, no. 36, fols 129va– ‘Again, of the same, the holy Mar John, sermon on saint 132va Paul’ BIBL: Assemani and Assemani 1831, 42–43 (no. 33); INC: ܢܘܗܠܝܕ ܐܫܘܬܟܬܒ̈ ܝܠܡܬܐ ܢܠ ܐܕܝܨ̈ Sauget 1961, 409 ‘He accomplished contests for us in their competitions’. TIT: ܐܒܫܒ ܕܚ ܪܩܝܢܕ ܐܙܚܡܕ ܐܪܡܐܡ ܣܝܢܐܘܝ ܐܫܝܕܩܕ ܗܠܝܕ ܒܘܬ ‘Again, of the same St John, sermon which demonstrates [9] that we ought to venerate the Sunday’ In poenitentiam INC: ܐܕܐܥܕ̈ ܐܡܚܦܒ ܕܘܥܙ ܝܓܣܘ ܢܕܐܥ ܪܘܥܙ MS: Vatican City, BAV, Vat. sir. 368, no. 53, fols 194ra– ‘Our holiday is small, and very small in comparison with 197ra (other) holidays’. BIBL: Sauget 1961, 413.

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TIT: ܠܥܕ ܐܪܡܐܡ ܣܡܛܣܘܣܘܪܟ ܣܝܢܐܘܝ ܐܫܝܕܩܕ ܗܠܝܕ ܒܘܬ ‘My beloved, who can narrate the miracles of the Lord ܐܬܘܒܝܬ (and) all His glorious (deeds)?’. ‘Again, of the same St John Chrysostom (krwswsṭms), sermon on repentance’ [14] INC: ܬܝܐܒܪܘܪ ܘܠܒܐܬܡܠܘ ܘܚܢܬܬܡܠ ܢܢܬ ܩܕܙ De introitu Domini in templum II ‘Here it is necessary to wail and to weep a lot’. MS: Vatican City, BAV, Vat. sir. 369, no. 14, fols 47ra–48vb BIBL: Sauget 1961, 417. [10] TIT: … (not legible in the reproduction) In diem manifestationis Domini ‘Sur l’entrée du seigneur au Temple’ (Sauget 1961, 417) MS: Vatican City, BAV, Vat. sir. 369, no. 8, fols 29vb–31rb INC: ܐܝܢܐܪܡ ܝܗܘܬܝܐ ܐܕܐܥ ܒܘܬ ܐܢܡܘܝ ܦܐ BIBL: Sauget 1961, 415. ‘Today, too, it is a feast of the Lord’. TIT: ... ܠܥ ... ܒܘܬ (poorly legible in the reproduction) INC: ܬܘܗ ܐܝܪܫ ܐܬܘܗܠܐ ܦܐ ܢܩܪܘܦܕ ܐܕܠܝ ܬܝܒܕ ܐܡܘܝܒ [15] ܐܪܓܦܒ De ieiunio ‘On the day of the birth of our Saviour there was true MS: Vatican City, BAV, Vat. sir. 369, no. 20, fols 68rb–74ra ... divinity in the flesh, too’. BIBL: Sauget 1961, 418. TIT: … (not legible in the reproduction) [11] ‘Sur le jeûne’ (Sauget 1961, 418) ܚܒܝܒܝ ܙܒܢܐ ܗܘ ܡܟܝܠ )؟( ܘܫܥܬܐ ܗܝ ܕܢܬܬܥܝܪ :In baptismum Domini et in pugnam contra diabolum INC MS: Vatican City, BAV, Vat. sir. 369, no. 9, fols 31rb–33ra ‘My beloved, it is the time therefore (?) and it is the hour BIBL: Sauget 1961, 415. to get awake’. TIT: ܒܘܬ ܐܕܡܥ ܠܥ ܣܘܡܘܛܣܘܪܟ ܝܪܡ ܐܫܝܕܩܕ ܗܠܝܕ ܕܟ ܗܠܝܕ ܢܪܡܕ (poorly legible in the reproduction) [16] ‘Again of the same, holy Mar Chrysostom, on the Baptism In ieiunium et in Ps. 19, 17 of our Lord and …’ MS: Vatican City, BAV, Vat. sir. 369, no. 21, fols 74ra–75vb INC: ܢܝܡܕܩ ܬܡܝܣܬܬܐܕ ܐܬܝܢܚܘܪ ܐܢܓܐ ܢܡ ܡܣܒܬܢ ܘܬ BIBL: Sauget 1961, 418. ‘Come, rejoice at the spiritual efforts which I left behind’. TIT: ... ܠܥܕ ...ܝܐ ܝܪܡܕ ܐܢܪܚܐ ܐܪܡܐܡ ܒܘܬ (poorly legible in the reproduction) [12] ‘Now, the second homily of Mar … on …’ In manifestationem Domini INC: ܝܗܘܬܝܐ ܐܪܝܦܫ ܐܪܛܘܚ ܐܡܘܨ MS: Vatican City, BAV, Vat. sir. 369, no. 11, fols 36rb–39ra ‘Fasting is a beautiful stick’. BIBL: Sauget 1961, 416. TIT: ܢܪܡ ... ܐܚܢܕ ܠܥܕ ܣܝܢܐܘܝܐ ܝܪܡ ܗܠܝܕ ܕܟ ܗܠܝܕ ܒܘܬ (poorly [17] legible in the reproduction) De ieiunio et de gratia ‘Again of the same, holy Mar John, on the Manifestation MS: Vatican City, BAV, Vat. sir. 369, no. 22, fols 75vb–77va … of our Lord’ BIBL: Sauget 1961, 418. INC: ܐܬܒܗܘܡ ܠܥ ܐܢܡܘܝ ܢܠ ܙܪܟܡܕ ܐܚܝܠܫܠ ܝܗܝܢܘܬܥܡܫ TIT: ܐܬܘܢܡܚܪܡܘ ܐܡܘܨ ܠܥ ܐܪܡܐܡ ... ܣܢܐܘܝ ܐܫܝܕܩ ܗܠܝܕ ܕܟ ܗܠܝܕ ‘Listen to the apostle who preaches about the liberality’. (poorly legible in the reproduction) ‘Of the same saint John, … homily on Lent and on charity’ [13] INC: ܐܗܠܐ ܬܡܚܪ ܠܛܡ ܢܘܟܠܟܠ ܐܢܐ ܒܗܝ̇ ܐܒܘܛ De introitu Domini in templum I ‘I call all of you, blessed ones, because of the love of God’. MS: Vatican City, BAV, Vat. sir. 369, no. 13, fols 41vb–45rb BIBL: Sauget 1961, 416. [18] TIT: ܐܫܝܕܩ ... ܐܪܡܐܡ ... (poorly legible in the reproduction) In annuntiationem ‘The homily (of) … saint …’ MS: Vatican City, BAV, Vat. sir. 369, no. 27, fols 92ra–93rb INC: ܗܬܚܒܫܬ̈ ܢܝܗܠܟ ܐܝܪܡܕ ܗܬܪ̈ܡܕܬ ܐܥܬܫܢ ܘܢܡ ܝܒܝܒܚ BIBL: Sauget 1961, 419.

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TIT: ܐܪܒܣ ܠܥ ܗܠܝܕ ܕܟ ܗܠܝܕ ܒܘܬ TIT: ܐܦܘܟܣܝܦܐ ܣܝܢܐܘܝܐ ܝܪܡ ܐܫܝܕܩܕ ܐܪܡܐܡ ܒܘܬ ‘Now, of the same, on Annunciation’ ܢܪܡܕ ܐܬܡܝܩ ܠܥܕ ܣܝܠܘܦܢܝܛܢܛܣܟܕ INC: ܚܒܫܡ ܐܚܝܫܡܠ ܣܠܩܡܕ ܢܡ ܠܝܟܗ ܐܬܠܘܛܒܠ ‘Now, the homily of holy Mar John, bishop of Constant ‘Now, who praises the Virgin, glorifies the Christ’. inople, on the Resurrection of our Lord’ (Vat. sir. 369) INC (1): ܐܒܒܗ̈ ܢܦܛܩ̈ ܢܝܗܝܡܘܦܒܘ̈ ܢܢܟܫ ܕܟ ܐܪ̈ܩܥ ܠܥ ܐܬܝܪ̈ܘܒܕ [19*] (Vat. sir. 369) In feriam quintam35 INC (2): ܐܒܒܗ̈ ܢܦܛܩ̈ ܢܝܗܝܡܘܦܒܘ̈ ܢܢܟܫ ܐܪ̈ܩܥ ܠܥܕ ܐܡ ܐܬܝܪ̈ܘܒܕ MS: Vatican City, BAV, Vat. sir. 369, no. 32, fols 101ra– (Vat. sir. 253) 106vb (inc. mut.) ‘Apes quando supra radices se ponunt et oribus suis BIBL: Sauget 1961, 420. colligunt flores’ (Sauget 1968, 339). TIT: — INC: ܐܚܒܘܫܕ ܐܒܘܪ̈ܟ ܝܗܘܠܥ ܢܝܠܠܛܡܘ (...) [22] ‘(...) and the Cherubim cover him with glory’ De Cruce et latrone DES: ܐܡܘܝ ܬܘܫܝܪܦܒ ܪܝܓ ܕܘܚܠܒ ܐܬܢܫܒ ܘܗ ܐܕܚ ܠܐܐ MS: Vatican City, BAV, Vat. sir. 253, no. 27, fols 75rb–77va ‘But once a year (and) only with a distinction of the days’ BIBL: Sauget 1968, 335. EXPL: ܐܙܐܪܕ ܐܒܫܒ ܐܫܡܚܕ ܐܫܝܕܩ ܐܡܘܝܕ ܐܪܡܐܡ ]ܡܠܫ] TIT: ܐܣܝܓܘ ܐܒܝܠܨ ܠܥܕ ܣܝܢܐܘܝܐ ܐܫܝܕܩܕ ܐܪܡܐܡ ‘Here ends the sermon of the holy fifth day of the Week ‘Sermo sancti Iohannis de Cruce et Latrone’ (Sauget of Mysteries’. 1968, 335) INC: The beginning is poorly readable: ܗܢܡܕ ܢܘܢܗ̇ ܠܥ (...) [20] ܐܬܘܒܨܠ̈ ܢܝܢܐ̈ ܦܠܚܫ ܐܡܠܥܒ ܝܙܚܬܐܕ ܪܝܓ ܐܕܚܡ .ܘܘܗ ܘܩܕܥ In crucifixionem Domini ܐܬܘܪܬܘܡܠ MSS: ‘(...) super eos qui ab eo effugerant. Simulatque enim • Vatican City, BAV, Vat. sir. 369, no. 36, fols 117va–b apparuit in mundo permutavit illa in voluntates ad (des. mut.) abundantiam’ (Sauget 1968, 335) • Damascus, SOP, syr. 12/20, no. 106, fols 405a sqq. DES: ܗܡܥ ܪܡܐܢܘ ܐܘܗܢ ܐܣܝܓ ܡܥܕ ܢܢܚ ܦܐ ܠܝܟܗ ܠܐܨܢ BIBL: Sauget 1961, 420; Brock 1994–1995, 619 and 624. ܢܝܡܐ .ܢܝܡܠܥ ܡܠܥܠ ܐܚܒܘܫ ܗܠܕ .ܟܬܘܟܠܡܒ ܝܢܝܪܟܬܐܕ ܢܪܡܥ TIT: )...( ܐܒܗܕܕ ܐܡܘܦܕ ܣܝܢܐܘܝ ]ܝܪܡ ܐܫܝܕܩ[ܕ .ܗܠܝܕ ܕܟ ܗܠܝܕ ‘Rogemus ergo etiam nos ut cum latrone simus, et dicamus ܢܪܡܕ ܗܬܘܒܝܠܨ ܠܥ ܐܪܡܐܡ cum eo domino nostro: memento mei in tuo regno. Quia ei ‘Of the same, (holy Mar) John Chrysostom, (…) sermon Gloria in saecula saeculorum. Amen’ (Sauget 1968, 335). on the Crucifixion of the Lord’ INC: ܚܒܬܫܡ ܢܢܡ ܗܒܝܠܨܘ ܢܩܘܪܦܕ ܗܫܚ ܢܒܙܠܟܒ ܝܒܝܒܚ [23] ‘My beloved, in all times the Passion of our Saviour and In sanctum Stephanum His Cross are praised by us’. MSS: • Vatican City, BAV, Vat. sir. 253, no. 40, fols 165ra–vb [21] (inc. mut.) In resurrectionem Domini • Vatican City, BAV, Vat. sir. 117, n. 44, fols 116va–117rb MSS: BIBL: Sauget 1968, 342; Assemani 1719, 91–92. • Vatican City, BAV, Vat. sir. 369, no. 40, fols 126rb–128va TIT: ܐܕܗܣܘ ܐܫܝܕܩ ܠܥܕ ܣܝܢܢܘܝܐ ܝܪܡ ܐܫܝܕܩܕ ܐܪܡܐܡ ܒܘܬ (lac.) ܐܕܗܣܕ̈ ܐܪܟܘܒ ܣܘܢܦܛܣܐ • Vatican City, BAV, Vat. sir. 253, no. 33, fols 137rb–144rb ‘Again a sermon of the holy Mar John on the holy martyr BIBL: Sauget 1961, 421; Sauget 1968, 338–339. Stephen, the first-born of the martyrs’ INC: ܐܬܕܥܒ ܝܗܘܬܝܐܕ ܐܢܗ .ܣܘܢܦܛܣ ܐܕܗܣܕ ܝܗܘܢܚܨܢܕ̈ ܐܪܦܘܫ ܐܬܝܡܕܩ ‘Pulchritudo triumphorum Stephani Martyris, primaevae 35 It is not clear why Sauget ascribed this fragmentary text to Chrysostom; we find no explicit mention of ‘John’ or ‘Chrysostom’ in the only manuscript Ecclesiae’ (Assemani 1719, 91–2). that transmits it. We decided to include it in our list nevertheless, numbered with an asterisk, leaving further investigations on its authorship open.

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[24] [25] De deipara In Pentecosten MSS: MSS: • Berlin, SPK, Sachau 28/220, no. 11, fols 12vb, 14r–v, 13ra • Göttingen, State and University Library, MS syr. 18, (lac.) (Fig. 16) fols 1r–2v • London, BL, Add. 14515, fols 49r–52v • Vatican City, BAV, Vat. sir. 627, fols 1r–2v • Damascus, SOP, syr. 12/20, no. 122, fols 468b sqq. BIBL: Géhin 2017, 887–888 (no. Q1). BIBL: Sachau 1899, 115–116; Wright 1870, 241a (no. TIT: ܐܒܫܒ ܕܚ ܠܥܕ ܐܒܗܕܕ ܐܡܘܦ ܢܢܚܘܝ ܐܫܝܕܩܕ ܐܪܡܐܡ ܒܘܬ CCCVI); Malki 1984; Brock 1985, 299; Sauget 1985, ܐܛܣܘܩܝܛܢܦܕ 378–9; Brock 1994–1995, 619 and 625. ‘Now, the homily of Saint John Chrysostom on the TIT: ܣܝܢܢܐܘܝܐ ܝܪܡ ܐܫܝܕܩܕ ܐܪܡܐܡ Sunday of Pentecost’ ‘Homily of the holy Mar John’ INC: ܐܢܡܘܝ ܩܥܙܡ ܐܬܘܝܒܢܕ ܐܪܘܦܝܫܘ ܠܐܩ ܡܪ ܕܝܘܕ ܝܒܝܒܚ̈ INC: ܢܘܬܢܡܕܙܐ̣ ܐܢܡܘܝ .ܐܗܠܐ ܬܕܠܝ̣ ܐܬܠܘܛܒܕ ܐܝܢܬܘܕܚ ܐܕܐܥܠ ܪܡܐܘ ܐܗܠܐ ܬܘܠ ܗܬܘܝܒܢܒ ̇ ̇ ܗܠܝܕ ܐܢܕܣܘܥܠ .ܢܘܬܒܝܛܬܐ̣ ܐܪܩܝܡ ܗܕܠܝܕ .ܐܢܪܟܘܕܠܘ .ܝܒܝܒܚ̈ ‘Mes bien aimés, David a élevé la voix et la trompette ܐܢܪܬܘܡ ܪܝܬܝܘ ܐܝܢܚܘܪ ܐܗܚܠܘ .ܢܘܬܝܬܐ̣ ܐܡܝܚܪ̣ de la prophétie a retenti aujourd’hui dans sa prophétie ‘Aujourd’hui, bien aimés, vous avez été invités à la fête jusqu’à Dieu’ (Géhin 2017, 888). joyeuse de la vierge Théotokos et vous vous êtes préparés à la mémoire de son enfantement magnifique’ (Sauget 1985, 379).

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Fig. 16: Berlin, SPK, Sachau 28/220, fol. 12v.

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4. Incipits

[19*] ܐܚܒܘܫܕ ܐܒܘܪ̈ܟ ܝܗܘܠܥ ܢܝܠܠܛܡܘ (...) [22] ܐܬܘܪܬܘܡܠ ܐܬܘܒܨܠ̈ ܢܝܢܐ̈ ܦܠܚܫ ܐܡܠܥܒ ܝܙܚܬܐܕ ܪܝܓ ܐܕܚܡ .ܘܘܗ ܘܩܕܥ ܗܢܡܕ ܢܘܢܗ̇ ܠܥ (...) [2] ܐܬܝܡܕ ܗܕܠܫ ܘܙܚܘ ܐܪܒܩ ܠܥ (...) CPG 5145.3 ܐܢܒܙܕ ܐܬܥܨܡܠ ܗܠ ܥܢܡ .ܗܘܡܕܩܠ ܗܛܗܪܒ ܛܫܘܬܫܡ ܕܟ ܐܡܘܨܕ ܗܢܘܓܐ [14] ܐܝܢܐܪܡ ܝܗܘܬܝܐ ܐܕܐܥ ܒܘܬ ܐܢܡܘܝ ܦܐ [10] ܐܪܓܦܒ ܬܘܗ ܐܝܪܫ ܐܬܘܗܠܐ ܦܐ ܢܩܪܘܦܕ ܐܕܠܝ ܬܝܒܕ ܐܡܘܝܒ [3] ܐܫܢܐ̈ ܢܡ ܚܒܬܫܢ ܐܝܗܠܐ ܐܢܝܟ ܢܡ ܢܒܙܠܟܒ CPG 5145.1 ܐܒܪܩ̇ ܐܬܪ̈ܬܝܡܒܕ ܐܡ .ܐܫܦܢܕ ܐܪܝܪܫ ܪܝܓ ܘܗ ܐܕܐܥ .ܡܣܒܬܢܕ ܐܢܡܘܝ ܢܢܫܢܟ ܐܒܪ ܐܕܐܥܒ

CPG 5145.8 ܢܘܗܒܕ ܐܕܐܥ̈ ܘܣܟܛܘ ܘܡܚܬܕ .ܐܫܝܕܩ̈ ܢܝܗܒܐ̈ ܦܐ ܢܘܕܗܥܬܢܕ ܠܐܘܕ .ܝܠ ܐܝܙܚܬܡ ܢܪܡܕ ܗܬܡܝܩܕ ܐܢܕܗܘܥܒ ܢܢܝܡܣܒܬܡ [21] ܐܒܒܗ̈ ܢܦܛܩ̈ ܢܝܗܝܡܘܦܒܘ̈ ܢܢܟܫ ܐܪ̈ܩܥ ܠܥܕ ܐܡ ܐܬܝܪ̈ܘܒܕ [21] ܐܒܒܗ̈ ܢܦܛܩ̈ ܢܝܗܝܡܘܦܒܘ̈ ܢܢܟܫ ܕܟ ܐܪ̈ܩܥ ܠܥ ܐܬܝܪ̈ܘܒܕ

[9] ܬܝܐܒܪܘܪ ܘܠܒܐܬܡܠܘ ܘܚܢܬܬܡܠ ܢܢܬ ܩܕܙ [5] ܐܕܐܥܕ̈ ܐܡܚܦܒ ܕܘܥܙ ܝܓܣܘ ܢܕܐܥ ܪܘܥܙ [20] ܚܒܬܫܡ ܢܡ ܗܒܝܠܨܘ ܢܩܘܪܦܕ ܗܫܚ ܢܒܙܠܟܒ ܝܒܝܒܚ [25] ܪܡܐܘ ܐܗܠܐ ܬܘܠ ܗܬܘܝܒܢܒ ܐܢܡܘܝ ܩܥܙܡ ܐܬܘܝܒܢܕ ܐܪܘܦܝܫܘ ܠܐܩ ܡܪ ܕܝܘܕ ܒܝܒܚܝ̈ [15] ܪܝܥܬܬܢܕ ܝܗ ܐܬܥܫܘ ܠܝܟܡ ܘܗ ܐܢܒܙ ܝܒܝܒܚ CPG 5145.9 ܘܢܡܕ .ܢܢܝܩܥܙܡܘ ܢܗܠܐ ܐܝܪܡܠ ܢܢܝܚܒܫܡ ܕܟ .ܕܝܘܕ ܐܝܒܢܕ ܐܡܓܬܦ ܘܗ .ܪ̈ܡܐܢܘ ܐܥܩܢ ܢܠܟܕ ܢܠ ܩܕܙ ܐܢܡܘܝ ܝܒܝܒܚ̈ ܐܝܪܡܕ ܗܬܪܡܕܬ ܐܥܬܫܢ CPG 5145.7 ܐܟܠܡ ܕܐܥܕܥܘ ܐܕܐܥ ܐܢܡܘܝ .ܐܬܘܚܝܨܦ ܐܢܡܘܝ .ܐܢܩܪܘܦ ܐܢܡܘܝ .ܐܪܒܣ ܐܢܡܘܝ ܝܒܝܒܚ̈ CPG 5145.6 ܐܢܐ ܦܐ ܐܢܐ ܒܗܪܬܣܡ ܢܝܒܗܪܬܣܡܕ ܢܘܢܗ ܐܢܘܓܠܐ̈ ܢܘܗܠ ܐܢܐ ܐܙܚ̇ ܐܡܘܨܕ ܗܡܠܘܫ ܬܘܠ ܕܟ ܝܒܝܒܚ̈ ܠܐܝܠܟ̈ ܝܠܝܩܫ̈ ܕܒܥܐ ܢܘܟܠܟܠܕܐܢܐ ܓܝܓܪ ܕܟ .ܐܨܝܠܚ̈ ܢܘܟܕܒܥܐܕ [13] ܗܬܚܒܫܬ̈ ܢܝܗܠܟ ܐܝܪܡܕ ܗܬܪ̈ܡܕܬ ܐܥܬܫܢ ܘܢܡ ܝܒܝܒܚ CPG 5145.12 ܐܬܚܘܒܫܬܒ ܐܪܒܩ ܢܡ ܡܩ .ܐܬܝܪܒ ܗܠܟܕ̇ ܐܝܘܪܒܕ .ܐܬܝܪܒ ܗܠܟ̇ ܐܝܕܚܘ ܐܚܝܨܦܘ ܐܪܝܗܢ ܝܒܝܒܚ̈

[6] ܢܠ ܢܘܫܢܟܢ ܐܩܚܘܪ ܢܡ ܦܐܕ ܐܕܗܣܕ̈ ܐܢܗ ܦܐ ܐܨܪܘܬ ܕܚ [4] ܐܢܡܘܝ ܐܬܕܥܕ̈ ܐܬܕܝܨܡ̈ ܢܝܠܡܕ̈ ܐܢܐ ܐܙܚ̇ [17] ܐܗܠܐ ܬܡܚܪ ܠܛܡ ܢܘܟܠܟܠ ܐܢܐ ܒܗܝ̇ ܐܒܘܛ CPG 5145.10 ܢܘܗܝܢܪ̈ܟܘܕ ܢܝܡܝܫܪ ܢܘܗܝܠܛܩܕ̈ ܐܡܕܒܕ ܢܘܢܗ̇ ܐܢܝܕܘܡܕܘ̈ ܐܕܗܣܕ̈ ܐܢܪܟܘܕܕ ܘܗ ܐܡܘܝ CPG 5145.4 ܐܬܡܥܢ̈ .ܐܚܒܘܫܒ ܝܗܘܪ̈ܕܠܘ ܐܬܝܕܘܬܒ ܝܗܘܥܪ̈ܬܒ ܘܠܘܥ .ܪܡܐܘ ܐܪܢܟܒ ܫܩܢܕ ܕܝܘܕ ܐܢܒܘܛܠ ܝܗܝܢܡܥܡܫ ܐܢܡܘܝ ܐܚܘܪܕ ܐܡܣܘܒܠ ܝܗܘܥܘܡܫܠ̈ ܢܕܓܢܘ̈ ܐܬܥܡܫܡܠ ܢܐܝܢܗܕ̈ [1] ܡܝܪܐ ܠܥܠ ܝܠܩ ܬܪܒ ܐܪܘܦܝܫ ܢܡ ܪܝܬܝ CPG 5145.11 ܢܝܬܝܡܕ ܢܘܢܗ ܠܥ ܠܒܐܬܢ ܬܝܐܡܝܚܫ ܠܝܟܗ ܠܐ [18] ܚܒܫܡ ܐܚܝܫܡܠ ܣܠܩܡܕ ܢܡ ܠܝܟܗ ܐܬܠܘܛܒܠ

O manuscript cultures mc N 13 KIM | JOHN CHRYSOSTOM IN SYRIAC PANEGYRICAL HOMILIARIES 45

̇ [24] .ܢܘܬܒܝܛܬܐ̣ ܐܪܩܝܡ ܗܕܠܝܕ .ܐܢܪܟܘܕܠܘ .ܝܒܝܒܚ̈ ܢܘܬܢܡܕܙܐ̣ ܐܢܡܘܝ .ܐܗܠܐ ܬܕܠܝ̣ ܐܬܠܘܛܒܕ ܐܝܢܬܘܕܚ ܐܕܐܥܠ ̇ ܐܢܪܬܘܡ ܪܝܬܝܘ ܐܝܢܚܘܪ ܐܗܚܠܘ .ܢܘܬܝܬܐ̣ ܐܡܝܚܪ̣ ܗܠܝܕ ܐܢܕܣܘܥܠ CPG 5145.2 ܐܬܘܒܝܬܕ ܘܗ ܐܢܒܙܕ ܬܝܘܗ ܪܡܐ .ܐܡܘܨ ܠܥ ܬܝܘܗ ܠܠܡܡ̇ ܢܘܟܡܥ ܕܟ ܐܡܘܝ ܡܕܩ ܢܡ CPG 5145.5 ܐܢܐ ܒܝܚܬܬܡܕ ܐܬܝܕܘܬܕ ܗܬܒܘܚ̇ ܐܥܛܐܕ .ܝܠ ܐܩܒܫ ܠܐ ܝܢܫܠܕ ܗܬܘܢܟܣܡ

CPG 5145.13 ܢܢܚܘܝܘ .ܐܡܠܥܒ ܘܘܗ ܐܝܒܢ̈ ܐܐܝܓܣܘ̈ .ܐܡܡܝܐܕ ܗܚܢܕܠ ܐܙܘܪܟ ܪܝܒܥ ܕܘܚܠܒ ܘܗ ܕܚܘ .ܐܥܝܩܪܒ ܐܒܟܘܟ̈ ܢܝܐܝܓܣ̈ ܐܬܝܪܒܕ̈ ܐܪܡ ܐܚܝܫܡ ܚܢܕ ܐܗܕ .ܙܪܟܐ ܐܢܕܡܥܡ ܘܗ [16] ܝܗܘܬܝܐ ܐܪܝܦܫ ܐܪܛܘܚ ܐܡܘܨ [8] ܢܘܗܠܝܕ ܐܫܘܬܟܬܒ̈ ܝܠܡܬܐ ܢܠ ܐܕܝܨ [23] ܐܬܝܡܕܩ ܐܬܕܥܒ ܝܗܘܬܝܐܕ ܐܢܗ .ܣܘܢܦܛܣ ܐܕܗܣܕ ܝܗܘܢܚܨܢܕ̈ ܐܪܦܘܫ [12] ܐܬܒܗܘܡ ܠܥ ܐܢܡܘܝ ܢܠ ܙܪܟܡܕ ܐܚܝܠܫܠ ܝܗܝܢܘܬܥܡܫ [11] ܢܝܡܕܩ ܬܡܝܣܬܬܐܕ ܐܬܝܢܚܘܪ ܐܢܓܐ ܢܡ ܡܣܒܬܢ ܘܬ [7] ܐܗܠܐ ܢܠ ܝܬܝܐ ܐܡܝܚܪܘ ܐܝܢܗܟ ܐܢܗ ܐܕܐܥܠ ܒܘܬ

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Geerard, Maurice (ed.) (1974–1998), Clavis patrum Graecorum Sauget, Joseph-Marie (1968b), ‘Remarques à propos de la récente (CPG), 6 vols (Turnhout: Brepols). édition d’une homélie syriaque attribuée à S. Jean Chrysostome’, Orientalia Christiana Periodica, 34: 133–40. Géhin, Paul (2017), ‘Saint Jean Chrysostome dans les manuscrits syriaques du Sinaï’, in Francesca P. Barone, Caroline Macé, and —— (1985), ‘Le manuscrit Sachau 220: Son importance pour Pablo A. Ubierna (eds), Philologie, herméneutique et histoire des l’histoire des homéliaires syro-occidentaux’, Annali dell’Istituto textes entre Orient et Occident: Mélanges en hommage à Sever J. Orientale di Napoli, 45: 367–397. Voicu (Turnhout: Brepols; Instrumenta Patristica et Mediaevalia, 73), 867–894. —— (1986), ‘Pour une interprétation de la structure de l’homéliaire syriaque: ms. British Library add. 12165’, Ecclesia orans, 3: Gippert, Jost (2016), ‘Mravaltavi – A Special Type of Old 121–146. Georgian Multiple-Text Manuscripts’, in Michael Friedrich and Cosima Schwarke (eds), One-Volume Libraries: Composite and Šaniʒe, Aḳaḳi (1927), ‘Xanmeṭi mravaltavi’, Ṭpilisis universiṭeṭis Multiple-Text Manuscripts (Berlin – Boston: De Gruyter; Studies moambe, 7: 98–159. in Manuscript Cultures, 9), 47–91. Van Esbroeck, Michel, S. J. (1984), ‘Description du répertoire de —— (2017), ‘A Homily Attributed to John Chrysostom (CPG l’homéliaire de Muš (Maténadaran 7729)’, Revue des études 4640) in a Georgian Palimpsest’, in Francesca P. Barone, Caroline arméniennes, new ser., 18: 237–280. Macé, and Pablo A. Ubierna (eds), Philologie, herméneutique et histoire des textes entre Orient et Occident: Mélanges en Vööbus, Arthur (1973a), Handschriftliche Überlieferung der hommage à Sever J. Voicu (Turnhout: Brepols; Instrumenta Memre-Dichtung des Jaʿqōb von Serūg, vol. 1: Sammlungen: Patristica et Mediaevalia, 73), 895–927. Die Handschriften (Louvain: Secrétariat du CorpusSCO; CSCO 344; Subsidia 39). Joannou, Périclès-Pierre (ed.) (1962), Discipline générale antique (IVe–IXe s.), vol. 1.2: Les canons des synodes particuliers (Rome : —— (1973b), Handschriftliche Überlieferung der Memre-Dichtung Tipografia Italo-Orientale ‘S. Nilo’; Pontificia Commissione per des Jaʿqōb von Serūg, vol. 2: Sammlungen: Der Bestand la redazione del codice di diritto canonico orientale: Fonti, 9). (Louvain: Secrétariat du CorpusSCO; CSCO 345; Subsidia 40).

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O manuscript cultures mc N 13 PICTURE CREDITS | MANUSCRIPT CULTURES 145

Picture Credits

Homiletic Collections in Greek and Oriental Manuscripts – Histories of Cod.Vind.georg. 4 – An Unusual Type of Mravaltavi Books and Text Transmission from a Comparative Perspective by Jost Gippert by Jost Gippert and Caroline Macé Fig. 1: © Iviron Monastery, Mt Athos, Greece. Fig. 1: © Iviron Monastery, Mt Athos, Greece. Fig. 2: © St Catherine's Monastery, Mt Sinai, Egypt. Fig. 2: © Biblioteca Apostolica Vaticana, Vatican City. Figs 3–8: © Korneli Kekelidze National Centre of Manuscripts, Tbilisi, Georgia. Figs 9–19: © Österreichische Nationalbibliothek, Vienna, Austria. The Earliest Greek Homiliaries Fig. 20: © Iviron Monastery, Mt Athos, Greece. by Sever J. Voicu Fig. 21: © Korneli Kekelidze National Centre of Manuscripts, Fig. 1: © St Catherine’s Monastery, Mt Sinai, Egypt. Tbilisi, Georgia. Fig. 2: © Biblioteca Apostolica Vaticana, Vatican City. Fig. 22: © Österreichische Nationalbibliothek, Vienna, Austria. Fig. 23: © Iviron Monastery, Mt Athos, Greece. Gregory of Nyssa’s Hagiographic Homilies: Authorial Tradition and Figs 24–25: © Österreichische Nationalbibliothek, Vienna, Austria. Hagiographical-Homiletic Collections. A Comparison by Matthieu Cassin The Armenian Homiliaries. An Attempt at an Historical Overview by Bernard Outtier Fig. 1: © Iviron Monastery, Mt Athos, Greece. Figs 2–4: © Otto Lendle, published in Gunther Heil, et al. (1990), Figs 1–3: © Matenaradan – Mesrop Mashtots Institute of Ancient Gregorii Nysseni Sermones, vol. 2. Manuscripts, Yerevan, Armenia.

Unedited Sermons Transmitted under the Name of John Chrysostom in Preliminary Remarks on Dionysius Areopagita in the Arabic Homiletic Syriac Panegyrical Homiliaries Tradition by Sergey Kim by Michael Muthreich Fig. 1: © Biblioteca Apostolica Vaticana, Vatican City. Figs 1–3: © St Catherine’s Monastery, Mt Sinai, Egypt. Fig. 2: © Berlin State Library – Prussian Cultural Heritage, Berlin, Figs 4–5: © State and University Library Göttingen, Germany. Germany. Fig. 6: © Bibliothèque Orientale, Beirut, Lebanon. Fig. 3: © Biblioteca Apostolica Vaticana, Vatican City. Figs 4–13: © British Library, London, UK. Compilation and Transmission of the Hagiographical-Homiletic Fig. 14: © Berlin State Library – Prussian Cultural Heritage, Collections in the Slavic Tradition of the Middle Ages Berlin, Germany. Fig. 15: © British Library, London, UK. by Christian Hannick Fig. 16: © Berlin State Library – Prussian Cultural Heritage, Fig. 1. © Tiroler Landesmuseum Ferdinandeum, Innsbruck, Berlin, Germany. Austria. Fig. 2: © National Library, Warsaw, Poland. The Transmission of Cyril of Scythopolis’ Lives in Greek and Oriental Fig. 3: © State Historical Museum (GIM), Moskow, Russia. Fig. 4: © St Catherine's Monastery, Mt Sinai, Egypt. Hagiographical Collections by André Binggeli Figs 1–4: © St Catherine’s Monastery, Mt Sinai, Egypt. Fig. 5: © British Library, London, UK.

A Few Remarks on Hagiographical-Homiletic Collections in Ethiopic Manuscripts by Alessandro Bausi Fig. 1: © Ethio-SPaRe. 'Cultural Heritage of Christian Ethiopia. Salvation, Preservation, Research', Universität Hamburg. Fig. 2: Courtesy of Jacques Mercier. Fig. 3: © Berlin State Library – Prussian Cultural Heritage, Berlin, Germany. Fig. 4: © Ethio-SPaRe. 'Cultural Heritage of Christian Ethiopia. Salvation, Preservation, Research', Universität Hamburg.

O mc N 13 manuscript cultures Studies in Manuscript Cultures (SMC) Ed. by Michael Friedrich, Harunaga Isaacson, and Jörg B. Quenzer

From volume 4 onwards all volumes are available as open access books on the De Gruyter website: Publisher: de Gruyter, Berlin https://www.degruyter.com/view/serial/43546 https://www.csmc.uni-hamburg.de/

18 – Canones: The Art of Harmony. The Canon Tables of the Four Gospels, edited by Alessandro Bausi, Bruno Reudenbach, and Hanna New release Wimmer

The so-called ‘Canon Tables’ of the Christian Gospels are an absolutely re- markable feature of the early, late antique, and medieval Christian manuscript cultures of East and West, the invention of which is commonly attributed to Eusebius and dated to first decades of the fourth century AD. Intended to host a technical device for structuring, organizing, and navigating the Four Gos- pels united in a single codex – and, in doing so, building upon and bringing to completion previous endeavours – the Canon Tables were apparently from the beginning a highly complex combination of text, numbers and images, that became an integral and fixed part of all the manuscripts containing the Four Gospels as Sacred Scripture of the Christians and can be seen as exemplary for the formation, development and spreading of a specific Christian manuscript culture across East and West AD 300 and 800. This book offers an updated overview on the topic of ‘Canon Tables’ in a comparative perspective and with a precise look at their context of origin, their visual appearance, their meaning, function and their usage in different times, domains, and cultures.

20 – Fakes and Forgeries of Written Artefacts from Ancient Mesopotamia to Modern China, edited by Cécile Michel and Michael New release Friedrich

Fakes and forgeries are objects of fascination. This volume contains a series of thirteen articles devoted to fakes and forgeries of written artefacts from the beginnings of writing in Mesopotamia to modern China. The studies empha- sise the subtle distinctions conveyed by an established vocabulary relating to the reproduction of ancient artefacts and production of artefacts claiming to be ancient: from copies, replicas and imitations to fakes and forgeries. Fakes are often a response to a demand from the public or scholarly milieu, or even both. The motives behind their production may be economic, political, reli- gious or personal – aspiring to fame or simply playing a joke. Fakes may be revealed by combining the study of their contents, codicological, epigraphic and palaeographic analyses, and scientific investigations. However, certain fa- mous unsolved cases still continue to defy technology today, no matter how advanced it is. Nowadays, one can find fakes in museums and private collections alike; they abound on the antique market, mixed with real artefacts that have often been looted. The scientific community’s attitude to such objects calls for ethical reflection. mc NO 13 2019

ISSN 1867–9617