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Severus of Antioch His Life and Times Edited by John D’Alton Youhanna Youssef leiden | boston For use by the Author only | © 2016 Koninklijke Brill NV Contents Foreword vii Bishop Suriel Preface ix Bishop Mor Malatios Malki Malki Notes on Contributors xi Introduction xiv Severus of Antioch: Heir of Saint John Chrysostom? 1 Pauline Allen Se glorifier de sa ville et de son siège? La grandeur d’Antioche et le mépris des titres chez Sévère le Grand 14 Roger-Youssef Akhrass A Letter from the Orthodox Monasteries of the Orient Sent to Alexandria, Addressed to Severos 32 Sebastian P. Brock The Asceticism of Severus: An Analysis of Struggle in His Homily 18 on the “Forty Holy Martyrs” Compared to the Cappadocians and the Syrians 47 John D’Alton Quotations from the Works of St. Severus of Antioch in Peter of Callinicus’ magnum opus ‘Contra Damianum’ 65 Rifaat Ebied Severus of Antioch and Changing Miaphysite Attitudes toward Byzantium 124 Nestor Kavvadas The Doves of Antioch: Severus, Chalcedonians, Monothelites, and Iconoclasm 138 Ken Parry Severus of Antioch at the Crossroad of the Antiochene and Alexandrian Exegetical Tradition 160 René Roux For use by the Author only | © 2016 Koninklijke Brill NV vi contents Hymns of Severus of Antioch and the Coptic Theotokia 183 Youhanna Nessim Youssef Index 199 For use by the Author only | © 2016 Koninklijke Brill NV Hymns of Severus of Antioch and the Coptic Theotokia Youhanna Nessim Youssef Introduction Severus of Antioch has a special veneration in the Coptic Church.1 In previous studies, we highlighted the role of Severus of Antioch in the Coptic Theotokia,2 especially the homilies 14 and 67 which commemorate a local tradition of the visit of the Virgin Mary to Elisabeth. These homilies were translated from Greek into Syriac3 and Coptic.4 The homilies 2 and 4 were delivered by Severus of Antioch in the advent of the first year of his ordination.5 While the liturgical6 context of the homilies is known, the context of the hymns by contrast,7 as well as their content, has not been analysed. Their authorship remains questionable as the title of the book is Hymns of Severus and others. In this paper, we will compare the hymns with the homilies, and highlight the importance of the hymns of Severus as a source of the Coptic Theotokia and later in relation to the Ethiopic Marian literature. 1 Youhanna Nessim Youssef, “Notes on the cult of Severus of Antioch in Egypt,” Ephemerides Liturgicae 115 (2001/1): 101–107. 2 Youhanna Nessim Youssef, “Severus of Antioch in the Coptic Theotokia,” in B. Neil, G. Dunn and L. Cross (eds), Prayer and Spirituality in the Early Church: Liturgy and life, Volume 3 (Sydney: St Paul’s, 2003), 93–108. Id., “The Coptic Marian homilies of Severus of Antioch,” Bulletin de la Société d’Archéologie Copte 43 (2004): 127–140. 3 M. Brière, F. Graffin, C. Lash, J.-M. Sauget, Les Homiliae cathedrales de Sévère d’Antioche, i– xvii, (Patrologia Orientalis 38/2), (Turnhout: Brepols, 1972), 400–414. 4 E. Porcher, “Un discours sur la sainte Vierge par Sévère d’Antioche,”Revue de l’Orient Chrétien 20 (1915–1917): 416–423. E. Lucchesi, “Notice touchant l’homélie xiv de Sévère d’Antioche,” Vigiliae Christianae 33, (1979): 291–293. Id., “L’homélie xiv de Sévère d’Antioche: un second témoin copte,” Aegyptus 86 (2006): 199–205. 5 F. Alpi, La route royale: Sévère d’Antioche et les Églises d’Orient (512–518), (Bibliothèque Ar- chéologique et Historique 188 vol. 1), (Beyrouth: Institut Français du Proche Orient, 2009), 139. 6 G.J. Cuming, “The Liturgy of Antioch in the Time of Severus (513–518),” in J.N. Alexander (ed.), Time and Community: In Honor of Thomas J. Talley (Washington, dc: The Pastoral Press, 1990), 83–103. 7 For the hymns of Severus cf. E. Lucchesi, “Hymnes de Sévère et sur Sévère,”Aegyptus 88 (2008): 165–198. © koninklijke brill nv, leiden, 2016 | doi: 10.1163/9789004307995_010 For use by the Author only | © 2016 Koninklijke Brill NV 184 youssef The Hymns of Severus As the book bears the title Hymns of Severus and Others, it is not an easy task to determine what belongs really to Severus and what belongs to others but we may assume that Severus of Antioch composed hymns for each subject that is treated in his homilies. We have a similar situation in the Ethiopic Synaxarium where after each event commemorated we find what is called the “Salam” (Praise). The table below compares the topics treated in the hymns and the homilies. Subject Homily8 Hymn9 Nativity 7, 36, 63, 101, 115 1–14/228 Epiphany 10, 38, 66, 85, 103, 117 15–25/211/255 Lent 15/16, 39, 68, 87, 105, 120 26–34 8 Homilies po nº pp M. Brière, F. Graffin 1–17 38/2–1976 175 246–470 M. Brière, F. Graffin 18–25 37/1 1975 171 1–180 M. Brière, F. Graffin 26–31 36/4 1974 170 536–676 M. Brière, F. Graffin, C. Lash 32–39 36/3 1972 169 391–535 M. Brière, F. Graffin 40–45 36/1 1971 167 1–135 M. Brière, F. Graffin 46–51 35/3 1969 165 281–390 R. Duval 52–57 4/1 1906 15 1–94 M. Brière 58–69 8/2 1911 37 209–396 M. Brière 70–76 12/1 1915 57 1–164 M.A. Kugener, E. Triffaux 77 16/5 1924 81 761–865 M. Brière 78–83 20/2 1927 97 271–434 M. Brière 84–90 23/1 1931 112 1–176 M. Brière 91–98 25/1 1935 121 1–174 I. Guidi 99–103 22/2 1930 108 201–312 M. Brière 104–112 25/4 1943 124 619–816 M. Brière 113–119 26/3 1940 127 259–450 M. Brière 120–125 29/1 1960 138 1–262 9 E. Brooks, The Hymns of Severus of Antioch and Others, Patrologia Orientalis 6 fasc. 1 (Paris: Firmin-Didot, 1910), Id. Patrologia Orientalis 7 fasc. 5, (Paris: Firmin-Didot, 1911). For use by the Author only | © 2016 Koninklijke Brill NV hymns of severus of antioch and the coptic theotokia 185 Subject Homily Hymn On the preparation for entering to 40, 69, 88, 106, 121 90–91 the Baptistery Palm Sunday 22 51–57 On the robber 20 65 On persons baptized 21, 42, 70, 90, 109, 123 92–101/229 On the Holy mid-Pentecost 46, 92, 102 On the Ascension of our Lord 24, 47, 71 103–107/230 On the Genuflexion/ Pentecost 25, 48; 74, 92 108–114 On the holy God Bearer 14, 67 117–122/217/231 On John the Baptist 32, 61 123–126 On holy Stephen the martyr 7 127–128 The Apostles 129 On the Apostle Thomas 28 134 Sergius and Bacchus 57 143–144/145 On Saint Thecla the Martyr 97 160 Thalleliaos 110 Leontius the Martyr 27, 50 138 On St Babylas the Martyr 11 141–142 Simon the Stylite 30 147 St Antony the Great 12, 86 148 On the holy Maccabee martyrs 52 149–150 On the xl martyrs 18, 41 155–159 On Saint Drosis the martyr 5, 100, 114 161–162 On Saint Athanasius 91 183 On ss Basil and Gregory 9, 37, 65, 84, 102, 116 182, 184 On drought 19 252–254/256 On earthquake 31 257–262 On Vitalian the Tyrant 34 263 When he returned from visiting 61 272 monasteries Of admonition and on theatres 26 274–293 and dancing For use by the Author only | © 2016 Koninklijke Brill NV 186 youssef The Coptic Theotokia The Theotokia are part of the Psalmodia service. According to Abu al-Barakat ibn Kabar10 (priest of the hanging church—Old Cairo) (+1324ad) in his ency- clopedia The Lamp of Darkness for the Explanation of the Service,11 Manuscript Paris Arabe12 fol. 202v ﰒﺑﻌﺪذكلﯾﻘﺎلاﻟﺜﺎوﺿﻮﻛﯿﺎتوﱔﻣﻌﺮوﻓﺔﻋﻨﺪاﻟﻘﺒﻂاﳌﴫﯾﲔﯾﺘﺪاوﻟﻮﳖﺎﰲﻛﻨﺎﯾﺲﻣﴫواﻟﻘﺎﻫﺮة واﻟﻮﺟﺔ اﻟﺒﺤﺮي. واﻣﺎ اﻫﻞ اﻟﺼﻌﯿﺪ ﻓﻼ ﺗﻘﻮﻟﻮن ﲠﺎ وﻻ ﺗﺴـﺘﻌﻤﻞ ﰲ ﺑﻼدﱒ الا ًاندرا ﰲ اﻟﺒﻌﺾ ﻣﻦ ﻛﻨﺎﯾﺲ اﻟﺼﻌﯿﺪ الادان. وﻫﺬﻩ اﻟﺜﺎوﺿﻮﻛﯿﺎت ﻣﺪاﱖ ﻟﻠﺴـﯿﺪة اﻟﻌﺬرا ﻣﺸـﳣةل ﻋﲆ اتوﯾﻞ رﻣﻮز اﻟﻌﺘﯿﻘﺔ وﺗﲋﯾﻞ ﻧﺒﻮات الاﻧﺒﯿﺎ ﻋﲆ الاﺣﻮال اﻟﺴـﯿﺪة اﻟﻌﺬرا والاﺳـﺘﺪﻻل ﲠﺎ ﻋﲆ ﺣﺒﻠﻬﺎ وﱔ ﻋﺬرا ووﻟﻮد رب اجملﺪ ﻣﺘﺠ ًﺴﺪا ﻣﳯﺎ اﱃ ﻏﲑ ذكل ﻣﻦ اﳌﻌﺎﱐ وﯾﻨﺴﺐ اﱃ اﻟﺒﻄﺮﯾﺮك اﺛﻨﺎﺳـﯿﻮس اﻟﺮﺳﻮﱄ رزﻗﻨﺎ ﷲ ﺑﺮﰷﺗﻪ ﻧﺴـﺒﺔ ﻏﲑ ﻣﺴـﻨﺪة وﻗﯿﻞ ان ًﴯﺼﺎ ﻗﺪﯾﺴﺎ ًﻓﺎﺿﻼ ﰷن ﻗﺮﻣﻮﺿﯿﺎ وﺗﺮﻫﺐ ﺑﱪﯾﺔ ﺷﻬﯿﺎترﺗﺐ اﳊﺎﳖﺎ … After that the Theotokia are recited. These are known to the Copts as Masriyin (= those of Old-Cairo) and were passed to the churches of Misr (Old-Cairo), Cairo and Lower Egypt. As for the people of Upper Egypt (Saʿid), they (the Theotokia) are not used in their countries except on rare occasions in some churches of the closer Saʿid (Middle-Egypt). These Theotokia are praises for the Lady Virgin Mary including the interpre- tations of the symbols of the Old Testament and the revelation of the prophe- cies of the prophets concerning her conception while being Virgin, and the birth of the Lord of Glory incarnated from her and other things relating to these meanings. They (the Theotokia) are attributed to the Patriarch Athanasius the Apos- tolic, may God grant us his blessing. This attribution is not supported. It is said that a holy virtuous person who was a potter and became a monk in the desert of Scetis composed their melodies. 10 Samir Khalil, “Un manuscrit arabe d’Alep reconnu, le Sbath 11253,” Le Muséon 91 (1978): 179–188. Id., “L’encyclopedie Liturgique d’Ibn Kabar (+ 1324) et son apologie d’usages Coptes,” in H.-J. Feulner, E. Velkouska and R. Taft (eds), Crossroad of Cultures.
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    Index All dates are ce unless stated as bce. Popes are cross-referenced from their entry under their birth name to their papal name, s.v. Rome; monarchs are gathered under their principal territory, Oecumenical Patriarchs under Constantinople and Archbishops of Canterbury under Canterbury. Monarchs and popes have (where possible) their birth date followed by the date of their accession to the throne, followed by their date of death. Members of European nobility are indexed under their surnames. Those who have been declared saints by one or other Christian Church are indexed either under their first names or their surnames, not at ‘St’. a` Lasco, Johannes see Łaski Abravanel, Isaac ben Moscow 1690–1700) Aachen (Aix-la-Chapelle) (1437–1508) 868 542 349–50, 352, Plate 28 absolutism: see monarchy Adrianople, battle (378) 218 Aaron 581 Abu¯ Mı¯na¯ 259 Adriatic Sea 458, 486 Abbasid dynasty 262, abun (bishop): see Ethiopia adultery 91, 314, 626, 1025 264–7, 272, 446, 854 Acacian schism (482–519) Advent 199–200 abbesses 358, 378 234–5, 322–3, 326, Adwa, battle (1896) 891 abbots 318, 378, 393, 817; 374 Aegean Sea 461, 468, 473, see also monks acheiropoieta: see icons; 924 ’Abd al-’Aziz (1746–1824) Mandylion Aelia Capitolina: see 880 acrostics 195 Jerusalem ’Abd al-Malik, Caliph (646; Action Franc¸aise 936 Aeneas 43, 192, 297 685–705) 256, 260 Actium, battle (31 bce) aeroplanes 960, 966 ’Abd al-Wahha¯b, 43–4 Aeschylus (c. 525–456 bce) Muhammad ibn: see Adam 80, 100–101, 144, 35 Wahhabite Islam 153, 307, 339, 404, Aethelthryth (Etheldreda, Abel 306, 868, 1006 440, 555, 613, 627, Audrey; c.
  • MAREOTIS TH E PTOL EMA IC TOW ERAT AB USIR Photo : Dr

    MAREOTIS TH E PTOL EMA IC TOW ERAT AB USIR Photo : Dr

    C) MAREOTIS TH E PTOL EMA IC TOW ERAT AB USIR Photo : Dr . Henry M aurer KNOWN AS ARABS' TOW ER MAREOTIS BEING A SHORT ACCOUNT OF THE HISTORY AND ANCIENT MONUMENTS OF THE NORTH-WESTERN DESERT OF EGYPT AND OF LAKE MAREOTIS BY ANTHONY DE COSSON LONDON COUNTRY LIFE LTD. MCMXXXV First Pttblished in I935 ~' iU H TE D IN GR E AT BRITAI N BY MORRIS ON AND GIBB LTD . , LONDON AND EDINBURGH DULCI MEMORIJE NINJE BAIRD ET NOWELLI DE LANCEY FORTH ARABUM GENTIUM STUDIO ET MAREOTIDIS REGIONIS AMORE PARIUM Q.UORUM ALTERAM CALEDONIJE MAGNANIMAM PROLEM ANNO MCMXIX ALTERUM GENEROSUM DE AUSTRALIA MILITEM ANNO MCMXXXIII MORS ADEMIT S. B. R. CONTENTS PAGE 1. INTRODUCTION II II. DAWN BEFORE HISTORY 15 III. MAREOTIS AT THE BEGINNING OF HISTORY 19 IV. THE LIMITS OF THE MARYUT DISTRICT • 24 V. MAREOTIS AS A FRONTIER PROVINCE AND INDEPENDENT EJNGDOM 28 VI. MAREOTIS IN GRiECO-ROMAN TIMES 36 VII. EARLY MONASTIC COMMUNITIES IN MAREOTIS 41 VIII. THE END OF ROMAN DOMINION AND THE ARAB CONQ.UEST 51 IX. THE DECAY OF MAREOTIS 59 X. THE MCIENT INDUSTRIES AND POPULATION 64 XI. LAKE MAREOTIS IN MCIENT TIMES 70 XII. THE LAKE IN LATER TIMES 75 XIII. THE " CANAL" BETWEEN THE LAKE AND THE SEA 83 XIV. THE FLOODING OF 1801-4 AND 1807-8 88 XV. THE CAUSEWAYS OVER THE LAKE 94 XVI. RAINFALL AND MCIENT WATER STORAGE 100 XVII. MCIENT SITES AND PLACES OF INTEREST IN THE MARYUT- ENATON 106 CHERSONESUS PARVA 107 TAENIA 108 SIDI KREIR 108 PLINTHlNE 108 T APOSIRIS MAGNA 109 EL BORDAN ( C H IMO) 115 EL IMAYID 117 KHASHM EL EISH 120 EL QASSABA EL SHARKIYA 122 EL QASSABAT EL GHARBIYA 122 vii viii CONTENTS PAGE XVII.
  • National Research University Higher School of Economics

    National Research University Higher School of Economics

    NATIONAL RESEARCH UNIVERSITY HIGHER SCHOOL OF ECONOMICS As a manuscript Alexey Muraviev WESTERN SYRIANS AND THE FORMATION OF THE CHRISTIAN EAST IN THE 6TH CENTURY Dissertation Summary for the purpose of obtaining academic degree Doctor of Science in History Moscow – 2021 2 The dissertation was written in the School of History of the National Research University Higher School of Economics The text of the dissertation is accessible on the website of the HSE: https://www.hse.ru/sci/diss/ Speciality – 07.00.03 Universal History (History of the Medieval East and Byzantium) 3 Relevance of the research topic This dissertation is dedicated to the civilizational space conventionally called the Christian East, which began to take shape in the context of the great confrontation between the Roman Empire and Sasanian Iran. The situation irrevocably changed in the 7th c. in the course of the ‘Arab awakening’ in the Middle East and the ‘Turkic awakening’ in Inner and Central Asia.1 The 6th c. AD turned out to be, on the one hand, the last period of the Roman Empire as a special derivation of the Roman civilizational type (later usually called Byzantium),2 and on the other, the point of formation of another civilizational type in the East, parallel to both the Byzantine and Western, i.e., the Christian East. The difficulty of identifying and studying it lies in the fact that it is a collection of non- Greek cultures (with a Greek matrix) united by the Christian faith, which spread in the East quite early - in the 2–4th cc., sharing common cultural and social ideas, and politics.
  • John Bishop of Assiut, Manfalūt and Abū

    John Bishop of Assiut, Manfalūt and Abū

    John Bishop of Assiut, Manfalūt and Abū Tī ǧǧǧ [Juan, obispo de Asiut, Manfalūt y Abū Tīǧ] Youhanna NESSIM YOUSSEF Center for Early Christian Studies Australian Catholic University [email protected] Resumen : En este artículo ofrecemos nueva información sobre Juan obispo de Asiut (s. XIV) y sobre sus obras y actividades religiosas. Abstract : In this article our aim is to offer new information about John bishop of Assiut (14 th c.) and his religious activities and works. Palabras Clave : Cristianismo. Egipto. Época mameluca. Obispo de Asiut. Key Words : Christianity. Egypt. Mamluk era. Bishop of Assiut. ’ Introduction This bishop of Assiut was not identified until recently. Samir Khalil thought John of Assiut was from the thirteenth-century. 1 While Randall Stewart talked about two bishops Paul, who was bishop of Asyut, Abū T īğ, and Manfalūt, and Yu ᐓannis, bishop of Assiut. 2 In a previous study I highlighted the importance of John of Assiut and his literary works, 3 meanwhile more information data came to my knowledge including the publication of the homily on Severus of Antioch by a bishop of Assiut, which motivated me to write this paper. 1. John of Assiut and his time 4 John was contemporary to at least three patriarchs Gabriel V (1409-1427), John XI (1427-1452) and Matthew II (1452-1465). 5 1 Samir KHALIL , “Yu’annis”, CE 7, p. 2355. 2 Randall STEWART , “Asyut”, CE 1, p. 296-297. 3 Cf. Youhanna Nessim Y OUSSEF , “Jean évêque d’Assiut, de Manfalūt et d’Abu Tig et ses activités littéraires”, Études coptes VIII.