A COPTO-GREEK HYMN for JOHN the BAPTIST the Brief Study by E

Ephemerides Liturgicae 131 (2017) 80-91

Studium agit de cultu S. Ioannis Baptistae in Aegypto. Dum conspectus iam notorum monumentorum pro Aegypto inferiore offertur, textus nondum vulgatus de Praecursore Domini datur pro Aegypto superiore traditionem loci illustrans una cum diligenti manu- scripti descriptione, collatione textus sahidici cum graeco, translatione anglica et signifi- catione correctionum ad versionem graecam afferendarum. Dissertatio iudicio concludi- tur de momento rerum ex eodem emergentium.

The brief study by E. Lucchesi of the three praises of the three patriarchs of Alexandria, Athanasius, Theophilus and Cyril concludes thus: “Ceci nous convainc de l’urgence de rouvir le dossier copte de Jean-Baptiste, puisqu’aussi bien on assiste à une floraison de textes Coptes le concernant”1. John the Baptist is an important figure in Coptic Literature.2 It is also apparent that in the rite of Lower-Egypt, only few saints have the right to “intercessions” while all the other saints only pray for us. The exceptional cases include the Virgin Mary, the Archangels and the heavenly creatures and also John the Baptist.3 Lower Egypt’s liturgy has many texts dedicated to the Baptist, such as doxologies,4 Tarh,5 glorifications,6 antiphonarion,7 and two late Psalis8 attributed to Nicodemus.9 Moreover, the veneration of John the Baptist in Lower Egypt is justified by the presence of his relics in Alexandria, brought to the city by

1 Enzo Lucchesi, “Trois éloges Coptes de Jean-Baptiste attribués à Athanase, Théophile et Cyrille d’Alexandrie”, Vigiliae Christianae 53 (1999) 323-324. 2 Walter. Till, “Johannes der Täufer in der koptischen Literatur”, Mitteilungen des deut- schen Archäologischen Instituts Kairo 16 (1958) 310-332. 3 Youhanna Nessim Youssef, “Notes on the ‘Magma’ (memento sanctorum) and the Athanasius Prayer in the Coptic Psalmodia”, Journal of Coptic Studies 7 (2005) 111-124. 4 Yassa ‘Abd al-Masih, “Doxologies in the Coptic Church – Unedited Bohairic Doxologies I (Tût –Kyahk”, Bulletin de la Société d’Archéologie Copte 7 (1941) 31-61, especially p. 35. 5 Oswald Hugh Ewart Burmester, “The Turûhât of the Saints (Tût-Bâbah, Hatûr)”, Bulle- tin de la Société d’Archéologie Copte 4 (1938) 141-194, especially pp. 150-151. 6 Youhanna Nessim Youssef, “Une relecture des Théotokies Coptes”, Bulletin de la So- ciété d’Archéologie Copte 36, (1997) 153-170. Id., “Une relecture des glorifications coptes”, Bulletin de la Société d’Archéologie Copte 34 (1995) 77-83. 7 De Lacy E. O’Leary, The Difnar (Antiphonarium) of the Coptic Church, Vol. 1, Luzac, London 1926, pp. 2-3. 8 For an overview cf. Yassa ‘Abd al-Masih, “Remarks on the Psalis of the Coptic Church”, Bulletin de l’Institut des Études Coptes 1(1958): 85-100 9 Youhanna Nessim Youssef, “Nicodème auteur des psalies”, Orientalia Christiana Pe- riodica 60 (1994) 625-633; Id., “Recherches d’hymnographie copte: Nicodème et Sarkis”, Orientalia Christiana Periodica 64 (1998) 383-402. A COPTO-GREEK HYMN FOR JOHN THE BAPTIST 81

Athanasius and later housed in a church built by Theophilus and named for the saint (commemorated on the 2 Baûnah). Later these relics were translated, according to the History of the Patriarchs, to the monastery of Saint Macarius, in the year 847A.D.10 If we turn to the liturgy of Upper Egypt,11 it is poorer in texts12 and as to the veneration of John Baptist in this rite, we have only the Sahidic Difnar,13 and some stanzas in the acrostic hymns.14

The Importance of this Text

The text here published below, makes a new contribution to our knowledge, on the one hand, of the Coptic Liturgy in Upper Egypt in general but, on the other hand, specifically to our appreciation of the veneration of John the Baptist in Upper Egypt. The documents and inscriptions attesting veneration of John the Baptist in Upper Egypt come mainly from Oxyrhynchos (Bahnasa), Her- mopolis (Ašmûnayn) and Luxor.15 For the Assiut region evidence is less abundant. There is an inscription from Wadi Sarga, from the sixth and seventh centuries,16 recorded as follows:

Some 17 lines, whereof but little is legible. In 1. 5 “our father Moses(3) and our father Adam”; in 8 ff. “our father Peter (4), our father John (ⲉⲓⲱϩⲁⲛⲏⲥ) the Baptist, our father John the Virgin (ⲡⲁⲣⲑⲉⲛⲟⲥ), our fathers the Apostles, our fathers the Martyrs.” The names following included Phoebammon and Philotheus.17

10 Otto F.A. Meinardus, “The Relics of St John the Baptist and the Prophet Elisha: An Examination of their Recent Invention in Egypt”, in Leslie S.B.MacCoull (ed.), Coptic Studies presented to Mirrit Boutros Ghali for the Forty-Fifth Anniversary of the Founding of the Soci- ety for Coptic Archaeology, Society for Coptic Archaeology, Cairo, 1979, pp. 26-63. 11 For the study of the rite of the White Monastery, cf. Ugo Zanetti, “Liturgy in the White Monastery”, in Gawdat Gabra and Hany N. Takla (edd.), Christianity and Monasticism in Up- per Egypt. Volume 1: Akhmim and Sohag, The American University in Cairo Press, Cairo and New York 2008, pp. 201-210. 12 For an overview of the liturgy of Upper Egypt, cf. Diliana Atanassova, “The Primary Sources of Southern Egyptian Liturgy: Retrospect and Prospect”, in Bert Groen (et alii, edd.), Rites and Rituals of the Christian East, Proceedings of the Fourth International Congress of the Society of Oriental Liturgy Lebanon, 10-15 July 2012, Peeters, Leuven, Paris and Walpole, Massachusetts 2014 (= Eastern Christian Studies 22), pp. 47-95. 13 Maria Cramer and Martin Krause, Das koptische Antiphonar, Aschendorf, Münster, Westfalen 2008 (= Jerusalemer Theologisches Forum 12), pp. 56-69. 14 Karl H. Kuhn and William J. Tait,, Thirteen Coptic Acrostic Hymns from the Manu- script M 574 of the Pierpont Morgan Library, Griffith Institute, Oxford 1996, pp. 106-115 15 Arietta Papaconstantinou, Le Culte des saints en Égypte des Byzantins aux Abbasides, l’apport des inscriptions et des papyrus grecs et coptes, CNRS, Paris 2001, pp.112-115. 16 Walter Ewing Crum and Harold Idris Bell, Wadi Sarga, Coptic and Greek Texts from the Excavations Undertaken by the Byzantine Research Account, Gyldendalske Bighan- del-Nordisk Forlag, Havniae 1922, pp. 6-7 17 W.E. Crum and H.I. Bell, Wadi Sarga, Coptic and Greek Texts, p. 73 number 52. 82 YOUHANNA NESSIM YOUSSEF - SAMEH FAROUK SOLIMAN

The Book of the Churches and Monasteries written in the thirteenth century did not mention any church named after John the Baptist18 while the Muslim historian Maqrizi mentions the Monastery of the Seven Mountains, a Monastery of Saint John the Dwarf, then already a ruin.19 Several festivals are kept here; but the monastery was destroyed in a. h. 821 (1418 AD) by a mob which fell upon it by night. In 1673 A.D. the Dominican friar Vansleb (or Wansleben) provides a list of the churches and monasteries in Assiut in his time and in it he mentions a church dedicated to St John the Baptist. Vansleb writes:20

L’Église de Doronke, dediée aux trois enfans de la Fournaise, Le Monastere de la Sainte Vierge, situé sur la Montagne qui est derriere ce Village, L’Église de Rìfe, dediée à Mari Colte. Le Monastère de la Sainte Vierge, derriere ce Village, situé sur la mesme Montagne. Celuy de Sauvìe, dedié à S. Athanase. L’Église de Doveine, dediée à S. Jean Baptiste; mais il n’y reste aujourd’huy, que le seul Autel, exposé à l’air.21

18 Basil Thomas Alfred Evetts and Alfred Joshua Butler The Churches and Monasteries of Egypt and some Neighbouring Coutries attributed to Abû Sâlih the Armenian, Clarendon Press, Oxford 1893, pp. 245-247. (For codicology and Composition) Ugo Zanetti, “Abu L-Makarim et Abu Salih”, Bulletin de la Société d’Archéologie Copte 34 (1995) 85-133. (For the Author- ship and Influence) Johannes Den Heijer, “The Composition of the History of the Churches and Monasteries of Egypt – Some Preliminary Remarks”, David William Johnson (edd.), Acts of the Fifth International Congress of Coptic Studies Washington 12-15 August 1992, Vol 2,Part 1, Roma 1993, pp. 209-219. (Social study of the Delta) M. Martin, “Le Delta chrétien à la fin du XIIe s.”, Orientalia Christiana Periodica 63, (1997) 181-199; Id., “Alexandrie chré- tienne à la fin du XIIe d’après Abû l-Makârim”, Christian Décobert and Jean-Yves Empereur (edd.), Alexandrie médiévale 1, Institut Français d’archéologie orientale, Le Caire 2010 (= Études alexandrines 3), pp. 45-49; Id. “Chrétiens et musulmans à la fin du XIIe siècle”, in Christian Décobert (dir.), Valeur et distance: Identités et Sociétés en Egypte, Maisonneuve et Larose and Maison Méditerranéenne des Sciences de l’Homme, Paris 2000, pp. 83-92; Id, “Dévotions populaires au Caire à la fin du XIIe siècle”, in Ugo Zanetti and Enzo Lucchesi (edd.), Aegyptus Christiana, Mélanges d’Hagiographie Égyptienne et Orientale dédiés à la mémoire du P. Paul Devos Bollandiste, Patrick Cramer, Genève 2004 (= Cahiers d’Orientali- sme XXV), pp. 313-320; Youhanna Nessim Youssef, “Multiconfessional Churches in Egypt during the XII Century” Bulletin of Saint Shenouda the Archmandrite Coptic Society 5 (1998-1999) 45-54; Johannes Den Heijer, “Le vizir fatimide Badr al-Ğamālī (466/1074-487/1094) et la nouvelle muraille du Caire: Quelques remarques préliminaires,” in Egypt and Syria V (2007) 91-107; Jean-Michel Mouton and Andrei Papescu-Belis, “Une description du monastère

Sainte-Catherine du Sinaï au XIIe siècle: Le manuscript d’Abū l-Makārim”, Arabica 53 (2006) 1-53. 19 Ferdinand Wüstenfeld, Macrizi’s Geschichte der Copten, Dieterische Buchhandlung, Göttingen 1845 (in Abhandlungen der königlichen Gesellschaft der Wissenschaften zu Göttingen, Band 3), p. 43 (text), p.104 (translation); B.T.A. Evetts and A.J. Butler, The Churches and Monasteries 3, p. 315. 20 We keep the text of Vanselb (or Wansleben) as is without correction. 21 Johann Michael Wansleben [Vansleb], Nouvelle relation en forme de journal d’un voyage fait en Égypte 1672 par le P. Vansleb, Compagnie des Libraires Associés, Paris 1677, p. 364. A COPTO-GREEK HYMN FOR JOHN THE BAPTIST 83

Not far from this site, there is a pilgrimage centre that it is still observed till now.22

Description of the Manuscript

The manuscript on which we shall now concentrate our attention (British Museum OR 5465[SCH 5665]) contains a Greek and Sahidic text. It is described in Crum’s catalogue, a description which we reproduce here:23

Or. 5465. Paper; fifteen leaves, paged ⲣ︦ⲛ︦ⲁ︦- ⲣ︦ⲟ︦ⲁ︦, ⲣ︦ⲟ︦ⲋ︦- ⲣⲡ︦ⲏ︦, (ⲣ︦ⲙ︦ⲅ︦ being missed out); 61/2x 47/8 in. The text, in one column of some 22 lines, is written in a sloping hand of Zoega’s 9th class. Head-lines and initials are in red.

From Siut. [HORNER.]

From a book of Greek Psalms and Hymns, for use during certain services. The former are represented by verses, one or two together, selected from the Psalter, (The version is frequently peculiar and differs from the received LXX text, agreeing rather with that of Cod. U; cf. the example I have given in Journ. Theol St. 1903, 393.) and prefaced in each case by their initial words in Coptic. Those on pp. ⲣ︦ⲛ︦ⲁ,︦ ⲣ︦ⲝ︦ⲅ ︦ are Ps. viii. 12, xix. 6, xv. 8, xx. 4, 5, xxi. 23, 24, xxiii. 6, ib. 7, xxvii. 9, xxviii. 3, xxxii. 22, xxxiii. 4, ib. 9, ib. 12, ib. 20, 21, xxxv. 10, 11, xxxvi. 3, 4, ib. 18, 23, ib. 29, xxxix. 10, xliv. 1, ib. 3, ib. 7, ib. 9, ib. 10, ib. 14, xlv. 8, 11, xlvi. 6, 1. 3, ib. 9, li. 10, Ixiv. 2, Ixvii. 6, ib. 36, Ixxi. 15, ib. 18, Ixxvii. 1, 3, 4, ib. 25, ib. 65, 66, ib. 68, 69, ib. 70, 71, Ixxix. 2. The last verse on p. ⲣ︦ⲟ︦ⲁ ︦ is cxv. 4, 6. The Hymns on p. ⲣ︦ⲟ︦ⲋff.︦ refer to and amplify the Trisagion. The first now complete is headed ⲉϫⲙ ⲡⲉⲩⲁⲅⲅⲉ[ⲗⲓⲟⲛ] and begins (Several hymns begin thus: in Clar. Press no. 18, Paris vol. 129 io, 116, Georgi, Fragm. p. 203.) ⲇⲉⲩⲇⲉ ⲡⲁⲛⲧⲉⲥ ⲉ ⲗⲁⲟⲓ ⲉⲙⲟⲧⲉⲥⲁⲥⲑⲉ ⲧⲟⲛ ⲗⲟⲅⲟⲛ ⲧⲟ ⲍⲱⲏ ⲉⲩⲁⲅⲅⲉⲗⲓⲟⲛ ⲅⲁⲓⲛⲁⲧⲉ ⲧⲁ ⲟⲥ ⲓⲙⲟⲛ ⲉⲓⲥ ⲧⲁ ⲧⲉⲙⲁⲧⲁ ⲁⲩⲧⲟⲩ ⲧⲟⲓⲥ ⲍⲱⲏⲥ ⲩⲙⲛⲱⲛ ⲟⲧⲓ ⲁⲛⲉⲥⲧⲏ ⲉⲕ ⲛⲉⲕⲣⲟⲛ The next ⲉϫⲛ ϯⲏⲣⲛⲏⲥ ⲱ, begins ⲉⲛ ⲁⲣⲭⲏ ⲧⲉⲛ ⲅⲉⲛ ⲑⲉⲙⲉⲕⲟⲥⲁⲥ. Next is an adaptation (numbered ⲃ︦) of the Trisagion (The Trisagion similarly used (‘farced’), Leyden MS. 32, Paris l.l. ll5ff. and nos. 157-159 above). to the festival of John the Baptist: ⲁⲅⲓⲟⲥ ⲱ ⲑ︦ⲥ︦ ⲭⲉⲣⲉ ⲓⲱⲁⲛⲛⲟⲩ ⲕⲁⲓ ⲕⲉⲣⲝ ⲱⲣⲑⲱⲇⲟⲝⲟⲛ ⲁⲅⲓⲟⲥ ⲉⲓⲥⲭⲩⲣⲟⲥ ⲭⲉⲣⲉ ⲕⲉ ⲡⲣⲟⲇⲟⲙⲟⲩ, with its translation ⲡⲉϥⲃⲟⲗ: ϥⲟⲩⲁⲃ ⲛϭⲓ ⲡⲛⲟⲩⲧⲉ ⲉϥϯⲣⲁϣⲉ ⲉⲕⲩⲣⲓⲍⲉ ⲛⲧⲉϥϭⲓⲛⲉⲓ. The Trisagion for the σύναξις begins ⲭⲉⲣⲉ ⲓⲱⲁⲛⲛⲏ… [There then follows our text].

22 Gérard Viaud, Les pèlerinage Coptes en Égypte d’après les notes du Qommos Jacob Muyser, Institut Français d’Archéologie Orientale, Le Caire 1979 (= Bibliothèque d’Études Coptes 15), pp. 52-53. 23 Walter Ewing Crum, Catalogue of the Coptic Manuscripts in the British Museum, Brit- ish Museum, London 1905, n. 973, pp. 403-404. 84 YOUHANNA NESSIM YOUSSEF - SAMEH FAROUK SOLIMAN

In order to facilitate the comparison, we will give the text in Coptic font as it appears in the manuscript and we add our transliteration of the Greek as it should be and an English translation. When there is Coptic text, we give only the English translation.

(p. ⲣ︦ⲟ︦ⲍ︦) ⲁⲅⲓⲟⲥ ⲱ ⲑ︦ⲥ︦ ⲭⲉⲣⲉ Ἅγιος ὁ Θεός, χαῖρε Holy God, hail to John, ⲓⲱⲁⲛⲛⲟⲩ ⲕⲁⲓ ⲕⲉⲣⲝ Ἰωάννη καὶ κήρυξ (τῶν) also the herald of the ⲱⲣⲑⲱⲇⲟⲝⲟⲛ Ὀρθοδόξων Orthodox ⲁⲅⲓⲟⲥ ⲉⲓⲥⲭⲩⲣⲟⲥ ⲭⲉⲣⲉ ⲕⲉ Ἅγιος ἰσχυρός, χαῖρε καὶ Holy Mighty, hail to the ⲡⲣⲟⲇⲣⲟⲙⲟⲩ ⲧⲟⲛ ⲗⲓⲭⲛⲟⲛ πρόδρομος ὁ λύχνος forerunner, the lamp of ⲁⲧⲟⲩ ⲕⲟⲥⲙⲟⲩ αὐτοῦ (τοῦ) κόσμου this world ⲁⲅⲓⲟⲥ ⲁⲑⲁⲛⲁ ⲱ ⲥⲁⲣⲕⲱⲑⲓⲥ Ἅγιος ἀθάνα(τος) ὁ Holy Immortal, who ⲇⲩⲙⲁⲥ ⲉⲗⲉⲉⲓⲥ σαρκωθεὶς δι’ἡμᾶς was incarnated for us, ἐλέ(ησον ἡμᾶς) have mercy upon us Ϥⲟⲩⲁⲁⲃ ⲛ︦ϭⲓ ⲡⲛⲟⲩⲧⲉ ⲉϥϯ ⲣⲁϣⲉ ⲛ︦ⲓⲱⲁϩ Holy is God, giving happiness to ⲉϥⲕⲩⲣⲓⲍⲉ ⲛ︦ⲧⲉϥϭⲓⲛⲉⲓ ϥⲟⲩⲁⲁⲃ ⲛ︦ϭⲓ* ([p. happiness to John to preach His holy ⲣ︦ⲟ︦ⲏ︦]) advent. Holy is Mighty [ⲡ]ϫⲱⲱⲣⲉ ⲉϥϯⲣⲁϣⲉ ⲙ︥ⲡϥ̀ⲧⲣ[ⲟ]ⲧⲣⲟⲙⲟⲥ Giving happiness to His forerunner ⲁⲩⲱ ⲡϩⲏⲃⲥ ⲙⲡⲕⲟⲥⲙⲟⲥ ⲧⲏⲣϥ ϥⲟⲩⲁⲁⲃ ⲛϭⲓ and the lamp of the whole World. Holy ⲡⲁⲧⲙⲟⲩ ⲙⲁⲩⲁⲁϥ ⲡⲛⲧⲁϥⲧⲱⲟⲩⲛ is the only immortal who rose up. ⲭⲉⲣⲉ ⲓⲱⲁⲛⲛⲏⲛ ⲃⲁⲡⲧⲓⲥⲧⲁ Χαῖρε Ἰωάννη βαπτιστά, Hail to John the Baptist, ⲡⲁⲛⲉⲛⲧⲓⲙⲏⲛ ⲧⲟⲩ ⲭ︦ⲩ︦ = πανέντιμος τοῦ Χριστοῦ the honourable of Christ, ⲥⲩⲙⲟⲙⲉⲣⲟⲛ ⲡⲣⲟⲫⲏⲧⲟⲛ συνόμηρος24 (τῶν) the fellow hostage of ⲛ̀ⲕ︦ⲱ︦ προφητῶν ἐν Κυρίῳ. the Prophets in Lord ⲁⲅⲓⲟⲥ ⲱ ⲑ︦ⲥ︦ ⲭⲉⲣⲉ ⲑ︦ⲱ︦ⲫⲱⲣⲉ Ἅγιος ὁ Θεός, χαῖρε Holy God, hail to ⲕⲉⲕⲉⲣⲝⲇⲟⲓⲥ ⲇⲓⲕⲁⲓⲟⲥⲩⲛⲏ θεοφόρε καὶ κήρυξ τῆς God-bearer, herald of ⲡⲣⲟⲡⲇⲣⲟⲙⲟⲛ ⲛⲇⲟⲝⲏ δικαιοσύνης. πρόδρομος justice, forerunner in ⲁⲑⲗⲓⲏⲧⲏⲥ ⲁⲗⲏⲑⲓⲁⲥ ἐν δόξῃ ἀθλητὴς (τῆς) glory, athlete of truth ἀληθείας ︦ⲁ̄ⲅ︦ⲓ︦ⲟ︦ⲥ︦ ⲉ︦ⲓ︦ⲥ︦ⲭ︦ⲩ︦ ⲭⲉⲣⲉ Ἅγιος ἰσχυρός. Χαῖρε Holy Mighty, hail to ⲡⲁⲣⲑⲉⲛⲟⲩ ⲕⲁⲓ ⲫⲱⲥⲧⲏⲣ παρθένε καὶ φωστὴρ τοῦ the chaste and luminary ⲁⲧⲟⲩ ⲕⲟⲥⲙⲟⲩ ⲉⲩⲅⲛⲟⲙⲏⲛ κόσμου εὐγνώμων αὐτοῦ of the world, the ⲁⲩⲧⲟⲩ ⲗⲟⲛⲫⲓⲗⲁⲧⲟⲩ ὁ φίλος τοῦ βασιλέως. indulgent friend of his ⲃⲁⲥⲓⲗⲉⲩⲥⲱⲛ king ⲁⲅⲓⲟⲥ ⲁⲑⲁⲛⲁⲧⲟⲥ ⲟ Ἅγιος ἀθάνατος ὁ Holy Immortal, who ⲥⲁⲣⲕⲱⲑⲓⲥ ⲇⲓ ⲩⲙⲁⲥ σαρκωθεὶς δι΄ἡμᾶς was incarnated for us

24 Meaning uncertain perhaps from σύν+ὅμηρος. However, another interpretation is also possible if we take it as a single word, so the word does not occur in the Greek lexicons and dictionaries such as Henry Liddell and Robert Scott, Greek-English Lexicon, Clarendon Press, Oxford 1996, Evangelinus Apostolides Sophocles, Greek Lexicon of the Roman and Byzantine Periods, Charles Scribner’s Sons, New York 1900, Geoffrey W.H. Lampe Patristic Greek-English Lexicon, Clarendon Press, Oxford 1961, nor in the TLG search engine. It would be possible that it is a pure Coptic invention and the meaning would be “co-hostage”. The hymnographer might have in mind saint Paul’s compound word συναιχμάλωτος. Hence he formed the word συνόμηρος after the model of saint Paul. For a similar situation see Sameh Farouk Soliman, “Two Epithets of Mark the Evangelist: Coptic ⲑⲉⲱⲣⲓⲙⲟⲥ and Byzantine Greek Θεόπτης”, Greek, Roman and Byzantine Studies 54 (2014) 494-506. A COPTO-GREEK HYMN FOR JOHN THE BAPTIST 85

ⲡⲣⲟⲧⲟⲛ ⲗⲟⲕⲟⲛ ⲧⲟⲓⲥ Πρῶτος Λόγος τοὺς The First Word, (the) ⲟⲩⲟⲩⲣⲁⲛⲟⲩⲥ ⲕⲁⲓ ⲧⲛ ⲅⲉⲛ οὐρανοὺς founder of heaven and ⲑⲉⲙⲉⲗⲓⲟⲥ ⲱⲥⲁⲩⲧⲟⲥ ⲡⲁ* καὶ τὴν γῆν θεμέλιος ὁ earth, the God himself ([p. ⲣ︦ⲡ︦]ⲑ ︦ Θεὸς αὐτὸς παραγέγονεν came ⲣⲁⲕⲉⲕⲱⲛⲏⲛ ⲉⲛ ⲓⲱⲣⲇⲁⲛⲏ ἐν Ἰορδάνῃ (τοῦ)25 in the Jordan in order to ⲃⲁⲡⲧⲓⲥⲧⲏⲛ ⲉⲡⲟ ⲓⲱⲁⲛⲛⲟⲩ βαπτισθῆναι ὑπὸ τοῦ be baptized by John, ⲟⲩⲧⲟⲥ ⲱ ⲡⲣⲟⲇⲣⲟⲙⲟⲥ ⲛ̀ Ἰωάννου οὗτος ὁ this forerunner is in ⲧⲉⲣⲉⲙⲁⲥⲓⲛ (?) ⲟⲩⲧⲟⲥ ⲱ πρόδρομος ἐν περάμασιν water, this frightened is ⲫⲱⲃⲉⲑⲏⲥ ⲉⲛⲉⲧⲁⲧⲁ ⲟⲩⲧⲟⲥ οὗτος ὁ φωβηθὴς αἰνεῖται praised,29 these angels ⲉ ⲁⲅⲅⲉⲗⲉⲓ ⲇⲱⲝⲁⲥⲟⲩⲥⲓⲛ ⲟⲓ οὗτοι οἱ ἄγγελοι will glorify. The heavens ⲟⲩⲣⲁⲛⲉⲓ ⲁⲩⲧⲟⲥ δοξάσουσιν. Οἱ οὐρανοὶ were opened up and the ⲁⲛⲉⲗⲉⲱⲭⲑⲓⲥⲁ ⲕⲁⲓ [αὐτῷ] ἠνεῴχθησαν26 καὶ Holy Spirit descended ⲕⲁⲧⲁⲧⲉⲗⲑⲟⲛ ⲧⲟ ⲡ︦ⲛⲁ︦ ︦ ⲧⲟ κατῆλθε τὸ Πνεῦμα (τὸ) and remained up Him. ⲁⲅⲓⲟⲛ. ⲩⲙⲛⲏⲙⲏⲛ ⲉⲡ Ἅγιον (καὶ) ἔμεινεν ἐπ’ The voice of the Father ⲁⲩⲧⲟⲩ ⲫⲱⲛⲏⲧⲟⲩ ⲡ︦ⲣ︦ⲟ︦ⲥ ︦ αῦτοῦ. Φωνὴ τοῦ Πατρὸς witnessing said: “This ⲙⲁⲣⲧⲩⲣⲟⲩⲥⲁ ⲉⲗⲉⲭⲑⲏ μαρτυροῦσα λέγουσα27 is my Son, the beloved ⲟⲩⲧⲟⲥ ⲉⲓⲥⲧⲓⲛ ⲟ ⲩⲓⲟⲥ ⲙⲟⲩ Οὗτός ἐστιν ὁ υἱός μου ὁ in whom I am well ⲟⲩ ⲁⲅⲁⲡⲏⲧⲟⲥ ⲙⲟⲩ ⲉⲅⲱ ⲉⲛ ἀγαπητός μου, ἐγὼ ἐν ᾧ pleased”. ⲉⲩⲇⲟⲅⲏⲥⲁ εὐδόκησα28 ⲭⲉⲣⲉ ⲓⲱⲁⲛⲛⲏⲥ ⲡⲉⲥⲧⲏⲗⲗⲟⲥ ⲛⲟⲩⲱⲉⲓⲛ Hail to John the column of light ⲉϥⲥⲱⲕ ϩⲁⲑⲏ ︤ⲙⲡⲉϥϫⲟⲉⲓⲥ ϩⲓϫⲙ ⲡⲥϥϫ drawing before His Lord on the Jordan, ⲡⲓⲱⲣⲇⲁⲛⲏⲥ ⲡⲟⲩⲏⲏⲃ ⲉⲧϫⲏⲕ ⲉⲃⲟⲗ the perfect priest, the holy forerunner, ⲡⲉⲡⲣⲟⲇⲣⲟⲙⲟⲥ ⲉⲧⲟⲩⲁⲁⲃ ⲡⲕⲩⲣⲝ the entrusted herald* ⲉⲧⲱⲛϩⲟⲧ* (p. ⲣ︦ⲡ︦) (fol. 180) the friend of the bridegroom. ⲡⲉϣⲃⲏⲣ ⲙ︦ⲡⲡⲁⲧϣⲗⲗⲉⲉⲧ Ϯⲟⲩⲏϩⲥⲁϩⲛⲉ I order you, my Beloved John on the ⲛⲁⲕ ⲡⲁⲙⲉⲣⲓⲧ ⲓⲱϩⲁⲛⲛⲏⲥ ϩⲓϫⲙ︦ Jordan to baptize me, in order that I ⲡⲓⲱⲣⲇⲁⲛⲏⲥ ⲛⲅⲃⲁⲡⲧⲓⲍⲉ ⲙⲙⲟⲓ ⲛⲧⲁⲕⲱ forgive the sins of everyone. ⲉⲃⲟⲗ ⲛⲛⲉⲛⲃⲉ30 ⲛ︤ⲟⲩⲱⲛ ⲛⲓⲙ. ⲁⲛⲟⲕ ⲡⲉ ⲓ︦ⲥ︦ ⲡϣⲏⲣⲉ ⲙ︦ⲡⲡⲁⲛⲧⲱⲕⲣⲁⲧⲱⲣ I am Jesus the Son of the Almighty. ⲛⲧⲟⲕ ⲡⲉ ⲓⲱϩⲁⲛⲛⲏⲥ ⲡϣⲏⲣⲉ ⲛⲍⲁⲭⲁⲣⲓⲁⲥ You are John son of Zacharia. I am ⲁⲛⲟⲕ ⲡⲉ ⲓ︦ⲥ︦ ⲡϣⲏⲣⲉ ⲙⲙⲁⲣⲓⲁ ⲛⲧⲟⲕ ⲡⲉ ⲓ︦ⲱϩ︦ ︦ Jesus the Son of Mary. You are John ⲡϣⲏⲣⲉ ⲛⲗⲓⲥⲁⲃⲉⲧ ⲁⲛⲟⲕ ⲡⲉ ⲓ︦ⲥ︦ ⲡϣⲏⲣⲉ son of Elisabeth. I am Jesus son the ⲛϯⲡⲁⲣⲑⲉⲛⲟⲥ ⲛⲧⲟⲕ ⲡⲉ ⲓⲱϩⲁⲛⲛⲏⲥ ⲡϣⲏⲣⲉ Virgin. You are John the son of the ⲛϯⲁϭⲣⲏⲛ ⲁⲛⲟⲕ ⲡⲉ ⲓ︦ⲥ︦ ⲡⲣⲏ ⲛⲧⲇⲓⲕⲁⲓⲟⲥⲩⲛⲏ barren. I am Jesus the Sun of the ⲛⲧⲟⲕ ⲡⲉ ⲓⲱϩⲁⲛⲛⲏⲥ ⲡⲥⲓⲟ[ⲩ ] ⲙⲡⲛⲁⲩ righteousness. You are John the star ⲛϩⲧⲟⲟⲩⲉ ⲁⲛⲟ[ⲕ] ⲡⲉ ⲓ︦ⲥ︦ ⲡϣⲏⲛ ⲙⲡⲱⲛϩ of the morning hour. I am Jesus the [ⲛ]ⲧⲟⲕ ⲡⲉ ⲓⲱϩⲁⲛⲛⲏⲥ ⲡⲥⲟ[ⲧⲡ*(p. ⲣ︦ⲡ︦ⲁ︦) tree of Life. You are John the chosen ⲛⲛⲉⲡⲣⲟⲫⲩⲧⲏⲥ *prophet

25 Cf. “Τότε παραγίνεται ὁ ᾿Ιησοῦς ἀπὸ τῆς Γαλιλαίας ἐπὶ τὸν ᾿Ιορδάνην πρὸς τὸν ᾿Ιωάννην τοῦ βαπτισθῆναι ὑπ' αὐτοῦ” (Mt. 3: 13). 26 Cf. “καὶ ἰδοὺ ἠνεῴχθησαν [αὐτῷ] οἱ οὐρανοί” (Mt. 3: 16). 27 In a Greek sentence there are no participles without conjugated verbs. Better would be μαρτυρεῖ λέγουσα or λέγει μαρτυροῦσα. 28 Cf. “καὶ ἰδοὺ φωνὴ ἐκ τῶν οὐρανῶν λέγουσα, Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα”, (Mt. 3: 17). 29 Meaning uncertain. 30 Sic read ⲛⲛⲉⲛⲟⲃⲉ. 86 YOUHANNA NESSIM YOUSSEF - SAMEH FAROUK SOLIMAN

Ϯⲟⲩⲉϩⲥⲁϩⲛⲉ ⲛⲁⲕ ⲡⲁⲙⲉⲣⲓⲧ ⲓⲱϩⲁⲛⲛⲏⲥ I order you, my Beloved John. I am ⲁⲛⲟⲕ ⲡⲉ ⲡⲉⲕϫⲟⲉⲓⲥ ⲉⲧϣⲁϫⲉ ⲛⲙⲙⲁⲕ︦ Your Lord who is speaking with you. ⲁϫⲓ ⲡⲓⲱⲣⲇⲁⲛⲏⲥ ⲛⲅⲃⲁⲡⲧⲓⲍⲉ ⲙⲙⲟⲓ ⲁ Tell the Jordan, that you baptize me. ⲓⲱϩⲁⲛⲛⲏⲥ ⲟⲩⲱϣⲃ ⲡⲉϫⲁϥ ⲙⲡⲥⲱⲧⲏⲣ Ϫⲉ John replied and said to the Saviour: ϩⲣⲱϣ ⲛϩⲏⲧ ϫⲉ ⲁⲓⲃⲟⲗ ⲉⲃⲟⲗ ϩⲁⲑⲱⲧⲉ “It even is a burden to unloose garment31 ⲁⲛⲟⲕ ⲡⲉⲧⲣⲭⲣⲓⲁ ⲛⲃⲁⲡⲧⲓⲍⲉ ϩⲛ ⲛⲉⲕϬⲓϫ I need to be baptized by your hands ⲁⲩⲱ ⲛⲧⲟⲕ ⲉⲧⲛⲏⲩ Ϣⲁⲣⲟⲓ ⲡⲉϫⲉ ⲓ︦ⲥ︦ ⲛⲁϥ and you who is coming to me? Jesus ϫⲉ ⲡⲉⲧϣϣⲉ ⲉⲣⲟⲛ ⲡⲉ ⲉⲧⲣⲉⲛϫⲏⲕ ⲉⲃⲟⲗ said: “It is befitting to us to fulfil all ⲛⲇⲓⲕⲁⲓⲟⲥⲩⲛⲏ ⲛⲓⲙ righteousness.”32 ⲓⲱⲁⲛⲛⲏⲥ ⲧⲉ ⲁϥⲁⲙⲁϩⲧⲉ [ⲙ]ⲡⲉⲥⲱⲧⲏⲣ John held the Saviour, he washed him ⲁϥϫⲱⲕⲙ ⲛⲁϥ [ϩ]ⲙ ⲡⲙⲟⲟⲩ ⲙⲡⲓⲱⲣⲇⲁⲛⲏⲥ with the water of the Jordan. And [ⲁⲩⲱ] ⲛⲧⲉⲩⲛⲟⲩ ⲁⲩⲟⲩⲱⲛ [ⲛ]ϭⲓ ⲙⲡⲏⲩⲉ ⲁ straightway the heavens were opened ⲡⲉⲡ︦ⲛ︦ⲁ︦ ⲉⲓ [ⲉⲡⲉⲥⲏⲧ]* (p. ⲣ︦ⲡ︦ⲃ︦) and the Spirit descended. ⲁ ⲧⲉⲥⲙⲏ ⲙⲡⲓⲱⲧ ⲉⲓ ⲉⲃⲟⲗϩⲛ ⲧⲡⲉ ϫⲉ ⲡⲁⲓ The voice of the Father coming from ⲡⲉ ⲡⲁⲙⲟⲛⲟⲅⲉⲛⲏⲥ ⲡⲛⲧⲁ ⲡⲁⲟⲩⲱϣ ϣⲟⲟⲡ the heaven: “This is my Only Begotten, ⲉϩⲣⲁⲓ ⲛⲧⲏⲧϥ ⲁϥⲉⲓ ⲉϫⲙ ⲡⲕⲁϩ ⲁϥⲥⲱⲧⲉ in whom my will is upon Him. He ⲙⲡⲉϥⲗⲁⲟⲥ Ϫⲉ ⲛⲧⲟϥ ϩⲙ ⲡⲉϥⲟⲩⲱϣ ⲙⲛ came down to the Earth and save His ⲡⲟⲩⲱϣ ⲙⲡⲉϥⲓⲱⲧ ⲛⲁⲕⲁⲑⲟⲥ Ϫⲉ ⲁϥⲉⲓ people. For He is from His will and ⲁϥⲥⲱⲧⲉ ⲙⲙⲟⲛ the will of His Good Father, He came and saved us ⲇⲉⲩⲇⲉ ⲡⲁⲛⲧⲉⲥ ⲉ ⲗⲁⲓⲟⲓ Δεῦτε πάντες οἱ λαοὶ Come o all the peoples ⲡⲟⲣⲉⲩⲥⲱⲙⲉⲑⲁ ⲡⲉ πορευσώμεθα ἐπὶ34 τὸν to go to the Jordan. ⲓⲟⲣⲇⲁⲛⲏⲛ ⲓⲱⲁⲛⲛⲏⲥ Ἰορδάνην. ὁ Ἰώαννης John baptizes. Let us be ⲃⲁⲡⲧⲓⲍⲉⲛⲑⲁⲓ βαπτίζει, βαπτισθῶμεν baptized in his hands. ⲃⲁⲡⲧⲓⲥⲱⲙⲏⲛ ⲉⲛ ⲭⲣⲓⲟⲛ ἐν χερσὶν αὐτοῦ. ἀνῆλθεν Jesus came from Galilee ⲁⲩⲧⲟⲓⲥ. ⲁⲛⲉⲗⲑⲟⲛ ⲟ ⲓ︦ⲥ︦ ⲁⲡⲉ ὁ Ἰησοῦς ἀπὸ τῆς to Jordan and says to ⲧⲁⲕⲁⲗⲓⲗⲉⲁⲛ ⲉⲡⲓ ⲧⲟⲛ ⲓⲱ[ⲣ Γαλιλαίας John that come and ⲇⲁⲛⲏⲛ ⲗⲉⲅⲉⲓ ⲧⲉⲓⲥ ἐπὶ τὸν Ἰορδάνην λέγει baptize the nations in ⲱⲁⲛⲛⲏⲛ. ⲟⲧⲓ ⲇⲉⲩⲧⲇⲉ τῷ Ἰωάννῃ ὅτι δεῦτε the name of the Trinity. ⲃⲁⲡⲧⲓ ⲍⲉ ⲕⲉ ⲧⲁ ⲉⲑⲛⲏ. ⲉⲛ βάπτιζε καὶ τὰ ἔθνη ἐν The unfriend of water ⲟⲛⲟⲙⲁ ⲧⲣⲓⲁⲧⲟⲥ. ὀνόματι τῆς Τριάδος. Ὁ (sic.) ⲁⲫⲓⲗⲟⲧⲁⲥⲧⲟⲓ ⲩⲇⲁⲧⲟⲛ ⲟⲧⲓ ἄφιλος (?) τῶν ὑδάτων that then …..I baptized ⲇⲟⲩⲧⲉ[* p. ⲣ︦ⲡ︦ⲇ︦)33 ⲧⲓⲥ ⲑⲁⲓ ὅτι τότε [ ] the Savior. The Father ⲉⲅⲱ ⲃⲁⲡⲧⲓⲍⲁ ⲧⲟⲛ τισθαι (sic?) ἐγὼ ἐβάπτισα crying: “This is my ⲥⲱⲧⲏⲣⲟⲛ ⲱ ⲡⲁⲧⲏⲣ τὸν σωτῆρα ὁ Πατὴρ only begotten (Son), in ⲃⲱⲟⲩⲛ ⲧⲟⲛ ⲟⲩⲧⲟⲥ ⲉⲓⲥⲧⲓⲛ βοῶν Οὗτὸς ἐστιν ὁ whom I am well ⲟ ⲙⲟⲛⲟⲅⲉⲛⲏⲥ ⲱ ⲛⲉⲕ μονογενὴς ἐν ᾧ ἐγὼ pleased”, Halleluiah. ⲉⲩⲇⲟⲕⲓⲥⲁⲥ ⲁⲗⲗⲏⲗⲟⲩⲓⲁ εὐδόκισα. ἀλληλουία. ⲁⲙⲏⲓⲧⲛ ⲛⲗⲁⲟⲥ ⲧⲏⲣⲟⲩ ⲛⲧⲛ︤ ︥ⲃⲟⲕ ϣⲁ Come O all peoples in order that we ⲡⲓⲱⲣⲇⲁⲛⲏⲥ ⲓⲱϩⲁⲛⲛⲏⲥ ⲉϥⲃⲁⲡⲧⲓⲍⲉ go to the Jordan; John baptizing so ⲛ︥ⲧⲉⲛϫⲓⲃⲁⲡⲧⲓⲥⲙⲁ ϩⲛ︥ ⲛⲉϥϭⲓϫ ⲁϥⲉⲓ ⲛ︥ϭⲓ ⲓ︦ⲥ︦ we can receive the baptism from his ⲉⲃⲟⲗϩⲛ︥ ⲧⲕⲁⲗⲓⲗⲉⲁ ⲉϫⲙ︥ ⲡⲓⲱⲣⲇⲁⲛⲏⲥ hands. Jesus came from Galilee to the

31 Meaning uncertain. 32 Mt. 3:13-16. 33 For for unknown reasons the scribe jumps from p. 182 to p. 184. 34 The verb πορεύομαι is not followed by ἐπί but either by εἰς or πρός. A COPTO-GREEK HYMN FOR JOHN THE BAPTIST 87

ⲡⲉϫⲁϥ ⲛ̀ⲓⲱϩⲁⲛⲛⲏⲥ ϫⲉ ⲁⲙⲟⲩ ⲃⲁⲡⲧⲓⲍⲉ Jordan (river), He said to John: ⲙⲙⲟⲓ ⲃⲁⲡⲧⲓⲍⲉ ⲛⲉⲛϩⲉⲑⲛⲟⲥ ⲉⲡⲣⲁⲛ “Come and baptize me.” “Baptize the ⲛ︥ⲧⲉⲧⲣⲓⲁⲥ ⲧⲁⲃⲟⲧ ⲉⲃⲟⲗ ⲛⲛⲉⲩⲛⲟⲃⲉ. nations in the name of the Trinity. ⲓⲱϩⲁⲛⲛⲏⲥ ⲟⲩⲱϣ35 ⲉⲃⲟⲗ ⲉϥϣⲟⲟⲡ ϩⲓϫⲛ︥ [ Purify from their sins. John proclaimed, ⲉ]ⲟⲩⲙⲥⲟⲩ ϫⲉ ⲁⲙⲏⲓⲧⲛ︥ ϫⲓ[ⲃ]ⲁⲡⲧⲓⲥⲙⲁ being near the Jordan, to dip them. ⲁⲛⲟⲕ ⲁⲓⲃⲁⲡⲧⲓⲍⲉ* (p. ⲣ︦ⲡ︦ⲇ︦(bis) Come and receive the baptism. I ⲙ︥ⲡⲥⲱⲧⲏⲣ ⲁⲡⲓⲱⲧ ⲟⲩⲱϣ36 ⲉⲃⲟⲗ ϫⲉ ⲡⲁⲓ baptized the Saviour. The Father ⲡⲉ ⲡⲁⲙⲟⲛⲟⲅⲉⲛⲏⲥ ⲡⲁⲓ ⲛ︥ⲧⲁ ⲡⲁⲟⲩⲱϣ proclaimed saying: “This is my ϣⲟⲟⲡ Only-Begotten in whom I am well pleased.37 ⲍⲏ ⲧⲟⲛ ⲉⲕ ⲡⲁⲣⲑⲉⲛⲟⲩ Ζῇ τὸν ἐκ παρθένου With angels we praise ⲅⲉⲛⲛⲉⲑⲛⲧⲁ ⲑ︦ⲛ︦ ⲕⲁⲓ ⲉⲡⲟ γεννηθέντα Θεὸν καὶ the living God, begotten ⲱⲁⲛⲛⲟⲩ ⲃⲁⲡⲧⲓⲥⲑⲏⲛⲧⲁ ὑπὸ Ἰωάννου βαπτισθέντα from the Virgin and ⲙⲉⲧⲁ ⲧⲟⲛ ⲁⲅⲅⲉⲗⲟⲛ μετὰ τῶν ἀγγέλων baptized by John ⲩⲙⲛⲟⲩⲙⲏⲛ ὑμνοῦμεν ⲍⲉ ⲉⲓ ⲟ ⲭ︦ⲥ︦ ⲉ ⲓⲟⲩ ⲧⲟⲩ ⲑ︦ⲩ︦ Ζῇ ὁ Χριστὸς ὁ υἱὸς τοῦ We magnify Christ, Son ⲕⲉⲕⲁⲧⲁⲃⲉⲛⲟⲛ ⲧⲟⲛ ⲉⲓ Θεοῦ καταβάς (εἰς) τὸν of God, who descended ⲱⲣⲇⲁⲛⲏⲛ ⲉⲙⲫⲱⲛⲓⲁ Ἰορδάνην ἐν φωνῇ into the Jordan in sound ⲙⲁⲧⲟⲛⲛ ⲙⲉⲅⲁⲗⲉⲓⲛⲟⲩⲙⲏⲛ ἀσμάτων μεγαλύνομεν of songs (canticles) ⲍⲉ ⲉⲓ ⲟ ⲭ︦ⲥ︦ ⲱ ⲃⲁⲡⲧⲓⲥⲑⲛ︥ⲧⲁ Ζῇ ὁ Χριστὸς ὁ We magnify Christ, who ⲩⲡⲱ ⲓⲱⲁⲛⲛⲟⲩ ⲧⲟⲛ βαπτισθεὶς ὑπὸ Ἰωάννου was baptized by John in ⲓⲱⲣⲫⲁⲛⲏⲛ ⲉⲙⲫ[ τὸν Ἰορδάνην ἐν φωνῇ sound of songs (canticles) ⲛⲓⲁⲥ ⲙⲁⲧⲟⲛ ⲙⲉⲅⲁⲗⲉⲓ ἀσμάτων μεγαλύνομεν ⲛⲟⲩⲙⲏⲛ ⲓⲱϩⲁⲛⲛⲏⲥ ⲡⲁⲡⲁⲣⲑⲉⲛⲟⲥ ⲡⲁⲓ ⲉⲧϣⲱⲡ John my Chaste who is near the ϩⲓϫⲛ︥ ⲙ︥ⲙⲟ[ⲟⲩ] ⲣⲱⲙⲉ ⲛⲓⲙ ⲉⲧⲛⲏⲩ water. And every men coming to him ϣⲁ[ⲣⲟϥ]* (p. [ⲣ︦ⲡ︦ⲉ︦]) ⲃⲟⲧ ⲛ︥ⲛⲉϥⲛⲟⲃⲉ ⲉⲃⲟⲗ wiped off his sins ⲡⲛⲟϭ ⲙ︥ⲙⲏⲥⲧⲏⲣⲓⲟⲛ ⲡⲉ ⲡⲓϩⲱⲃ ⲉⲧⲱⲛϩ ⲟⲧⲉ The great mystery is the living matter ϫⲉ ⲁⲩϩⲙ︥ϩⲁⲗ ⲉⲣⲙ︤ⲡϣⲁ ⲛ̀ⲃⲁⲡⲧⲓⲍⲉ so that a servant was worthy to baptize ⲙ︥ⲡⲉϫⲟⲉⲓⲥ= the Lord. ⲡⲉϥⲧⲟⲟⲩ ⲛ︤ⲥⲁ ⲙⲡⲕⲁϩ︥ ⲡϭ︦ⲥ︦ ⲛ︥ⲧⲟⲕ ⲁ The four (corners) of the earth, Lord, ⲡⲗⲁⲥⲥⲉ ⲙ︤ⲙⲟⲟⲩ ⲁⲩⲱ ⲉⲓ ⲓⲱϩⲁⲛⲛⲏⲥ ϩⲱϥ you created them and came. John ⲛ︥ⲧⲟϥ ⲁϥⲃⲁⲡⲧⲓⲍⲉ ⲙⲡⲥⲱⲧⲏⲣ also baptized the Saviour. His holy ⲛⲉϥⲁⲡⲟⲥⲧⲟⲗⲟⲥ ⲉⲧⲟⲩⲁⲁⲃ ⲛⲉϥⲙⲁⲣⲧⲩⲣⲟⲥ Apostles, His honoured martyrs, and ⲉⲧⲧⲁⲓⲏⲩ ⲛ︥ⲕⲉⲁⲅⲅⲉⲗⲟⲥ ⲉⲧϩⲓϫⲙ ⲡϫⲓⲥⲉ also the angels above the highest ⲥⲉϯⲉⲟⲟⲩ ⲙⲡⲉⲣⲣⲟ ⲛ︥ⲧⲡⲉ glorify the King of Heaven. ⲛⲓⲭⲉⲣⲟⲩⲃⲓⲛ ⲙⲛ ⲛⲓⲥⲩⲣⲁⲫⲓⲛ ⲛⲁⲓ ⲉⲩⲛⲁⲩ The Cherubim and the Seraphim, ⲉⲩⲛⲟϭ ⲛⲟⲩⲱⲉⲓⲛ ⲥⲉϩⲩⲙⲛⲏⲩⲉ ⲡⲓⲱⲧ ⲙⲛ these, seeing the great light, sing to ⲡϣⲏⲣⲉ ⲙⲛ ⲡⲉ[ⲡ︦]ⲛ︦ⲁ ︦ ⲉⲧⲟⲩⲁⲁⲃ ⲉⲩⲱϣ the Father and the Son and the Holy [ⲉⲃⲟ]ⲗ ⲉⲩϫⲱ ⲙⲙⲟⲥ ϫⲉ ⲕⲟⲩⲁⲁⲃ* ⲕⲟⲩⲁⲁⲃ Spirit proclaiming and saying: “Holy, ⲕⲟⲩⲁⲁⲃ ⲡ︦ϭ︦ⲥ︦ ⲥⲁⲃⲁⲱⲑ ⲙ︥ⲡⲏⲩⲉ ⲙⲛ︥ ⲡ[ⲕⲁϩ] Holy, Holy, Lord of Hosts, Heavens ⲙⲏϩ ⲉⲃⲟⲗ ϩⲙ︥ ⲡⲉⲕⲉⲟⲟⲩ ⲉⲧⲟⲩⲁⲁⲃ and Earth are full of your Holy glory.

35 Read ⲱϣ. 36 Read ⲱϣ. 37 Mt. 3:17. 88 YOUHANNA NESSIM YOUSSEF - SAMEH FAROUK SOLIMAN

Commentary

While the provenance according to the catalogue of Crum is from Assiut, we find several features of the Upper Egyptian liturgy such as these:

1: The use of the Greek texts either alone or followed by Coptic translation.38 2: The use of the Trisagion with annexes as this is attested in the monastery of Epiphanius, Papyrus and the last attestation occurs in the rite of consecration of the Myron in 1374.39 3: It seems that this manuscript was arranged according to the Coptic calendar as the following veneration is the feast of the Cross. 4: While in most of the other manuscripts, the Greek texts are followed by a Coptic translation, here the Coptic text differs from the Greek text.40 5: The text is inspired from the Gospels however some of the Coptic vocabulary of this text does not occur in the Scriptures. 6: The manuscript contains also some psalms it seems that this manuscript could be what Ibn Kabar41 (1324AD) mentioned in his encyclopaedia The Lamp of Darkness, talking about the Palm Sunday and he called the book of Kafus:

Les gens du Sa‘id ont les ἑρμηνείαι et les δόγματα composés de psaumes de David que leur index appelé El-Kafûs. Ils en choisissent des extraits qu’ils chantent.42

As our knowledge of the Upper Egyptian Liturgy is limited, we do not know when these texts were recited during the liturgy.

38 Youhanna Nessim Youssef, “A Graeco-Coptic Ode”, Ephemerides Liturgicae 127 (2013) 226-237; Id., “Liturgy of the monastery of al-Muharraq”, in Gawdat Gabra and Hany N. Takla (edd.), Christianity and Monasticism in Middle Egypt al-Minya and Asyut, Saint Mark Foundation and The American University in Cairo Press, Cairo and New York 2015, pp. 169-184. 39 Youhanna Nessim Youssef and Ugo Zanetti, La consécration du Myron par Gabriel IV, 86e patriarche d’Alexandrie en 1374, Aschendorff, Münster, Westfalen 2014 (= Jerusale- mer Theologisches Forum 20), p. 40. 40 Willem Pleyte and Pieter A.A. Boeser, Manuscripts Coptes du Musée d’Antiquités des Pays-Bas à Leide publiés d’après des ordres du gouvernement, Brill, Leide 1897, pp. 137-139; Y. Nessim Youssef and U. Zanetti, La consécration, p. 42. 41 For this author cf. René-Georges Coquin, “Kabar”, in Gabriel Jacquemet (ed.), Cathol- icisme hier, aujourd’hui, demain, tome 6, Letouzey & Ané, Paris 1967, col. 1349-1351; 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 Hans-Jürgen Feulner, Elena Velkovska and Robert F. Taft (edd.), Crossword of Cultures Stud- ies in Liturgy and Patristics in Honor of Gabriele Winkler, Pontificium Institutum Orientalium Studiorum, Roma 2000 (= Orientalia Christiana Analecta 260), pp. 629-655. 42 A. Wadi, “Abu al-Barakat Ibn Kabar, Misbah al-Zulmah (cap. 18: il digiuno e la set- timanta santa”, Studia Orientalia Christiana Collectanea 34 (2001) 233-322; Louis Villecourt, “Les observances liturgiques et la discipline du jeûne dans l’Eglise Copte”, Le Muséon 38, (1925) 271-272 [135-136]. A COPTO-GREEK HYMN FOR JOHN THE BAPTIST 89

Commentary on the Greek Language

As these hymns are written phonetically, they have similar features with the other texts whether they are written in Greek in the documents43 or employ Coptic Greek loan words.44 We find the same features as the Greek words in the Codex Kacmarcik.45

Conclusion

This text, published here for the first time, contains the features of the liturgical texts of Upper Egypt such as the use the Greek language (written phonetically), the use of the Trisagion with appendix. The text is also one of the last witnesses of the veneration of John the Baptist,46 probably from the church named after him in the village of Dûwinah,47 Assiut region (the provenance of the manuscript as determined by Crum in his catalogue). This present article is part of a response to the tasks as established by Atanassova.48 Editing and investigating liturgical texts from both libraries, especially the unknown euchologia, the deacon’s books and the books with chants, should be further pursued. Many of the liturgical books do not yet have a critical edition and this is an area wide open for further scholarship.

Youhanna Nessim YOUSSEF (University of Divinity, Melbourne)

Sameh Farouk SOLIMAN (Cairo University)

43 Francis Thomas Gignac, A Grammar of the Greek Papyri of the Roman and Byzantine Periods, Istituto Editoriale Cisalpino - La Goliardica, Milano 1975 (= Testi e documenti per lo studio dell’Antichità 55). 44 For these words cf. Waheeb Atalla Girgis (Anba Gregorios), “Greek Loan Words in Coptic”, Bulletin de la Société d’Archéologie Copte 17 (1963-1964) 63-73; 18 (1965-1969) 71-96; 19 (1969-1970) 57-87; 20 (1969-1970) 53-67; 21 (1971-1973) 33-53; 23 (1976-1978) 199-222; 30 (1991) 77-92; 40 (2001) 61-88. 45 Cf. Achim Budde, “The Kacmarcik Codex as a Document of a Reformed Orthography, GreekTexts of the Coptic Church”, Journal of Coptic Studies 7 (2005) 125-130. 46 The Muslim Historian identifies the church as John the Dwarf, cf. F. Wüstenfeld, Macrizi’s Geschichte der Copten, p. 43 (text), p. 102 (translation). 47 Stefan Timm, Das christlich-koptische Ägypten in arabischer Zeit, Dr Ludwig Reichert Verlag, Wiesbaden 1991 (= Tübinger Atlas des vorderen Orients 41/5), pp. 900-901. 48 D. Atanassova, “The Primary Sources of Southern Egyptian Liturgy: Retrospect and Pros- pect”, p. 85; Ugo Zanetti, “La liturgie dans les monastères de Shenoute”, Bulletin de la Société d’Archéologie Copte 53 (2014) 167-224. 90 YOUHANNA NESSIM YOUSSEF - SAMEH FAROUK SOLIMAN

pp. 177 and [178]

A COPTO-GREEK HYMN FOR JOHN THE BAPTIST 91

pp. 179 and 180

SUMMARIA

The article treats of the veneration of Saint John the Baptist in Egypt. While for Lower Egypt an overview of known attestations is offered, for Upper Egypt an unpublished text relating to John the Baptist is provided which is illustrative of the local tradition. A detailed description of the manuscript is given, followed by a parallel Sahidic-Greek text. This is accompanied by an English translation and indications of necessary corrections to the Greek. The article concludes with reflections on the significance of emerging factors.

L’articolo tratta della venerazione di s. Giovanni Battista in Egitto. Mentre per il Basso Egitto viene presentato un quadro di attestazioni già note, per l’Alto Egitto si offre un testo inedito riguardante il Battista, che illumina sulla tradizione locale. Si fornisce una dettagliata descrizione del manoscritto seguito da un parallelismo tra testo saidico e testo greco, con traduzione inglese e indicazione di necessarie correzioni al greco. Lo studio si conclude con una riflessione sulla rilevanza degli elementi emergenti.