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Severus of Antioch in Scetis

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Severus of Antioch in Scetis 142doi: 10.2143/ANES.43.0.2018768 Y. N. YOUSSEF ANES 43 (2006) 142–163 Severus of Antioch in Scetis Youhanna N. YOUSSEF Senior Honorary Fellow, The University of Melbourne Senior Research Associate, The Australian Catholic University 53 Stanton St. Doncaster Victoria 3108 AUSTRALIA E-mail: [email protected] Abstract This article is divided into two parts. The first deals with the section of the life of Severus of Antioch attributed to Athanasius concerning his sojourn in Scetis where we will compare this part with the other historical sources. The second part studies a local tradition of Scetis mentioned in a letter of Severus of Antioch. This second part demonstrates clearly that this part of the life of Severus is authentic and is derived from first hand information, which Severus obtained about Scetis. Introduction This article is divided into two parts. The first deals with the section of the life of Severus of Antioch, attributed to Athanasius, concerning his so- journ in Scetis, and the second part studies a local tradition of Scetis men- tioned in a letter of Severus of Antioch. This second part demonstrates clearly that this part of the life of Severus is authentic and that Severus ob- tained first hand information about Scetis. A. Severus of Antioch in Scetis according to the Biography of Athanasius The sojourn of Severus of Antioch in Egypt had been the subject of sev- eral studies, which we can mention. The first was due to W. E. Crum1 where he studies the graffiti in Egypt concerning quotations from the works of Severus of Antioch. The Second study is that of De Lacy O’Leary2 where he studied History of the Patriarch, the Synaxarium. 1 Crum 1922–1923, pp. 92–104. 2 De Lacy O'Leary 1952, pp. 425–436. 9225-06_Anes_43_07_Youssef 142 17/1/07, 4:12 pm SEVERUS OF ANTIOCH IN SCETIS 143 The study of Anneke van der Meer3 where on the basis of little used sources, such as the Ethiopian Biography by Athanasius of Antioch and various Coptic and Arabic passages and texts, she sheds light upon this sig- nificant period of Severus’ life. I also studied Severus of Antioch in the His- tory of the Patriarch.4 In his monumental book on the Monasteries of Wadi ‘N Natrun, Evelyn White made a reference to our text without any com- ment.5 While editing the Arabic version of the Life of Severus of Antioch at- tributed to Athanasius, according to the manuscript of the Coptic Patriar- chal Library,6 and the manuscript of the Library of the Monastery of Saint Antony, which is by no means superior to the Ethiopian, I was intrigued by the image of Severus in the Desert of Saint Macarius: (fol. 130r-127)… And he went unto the Monastery of Abba Macarius. And there was there a monk from the district of Upper-Egypt, whose name was Macarius, and he was a saint. And God revealed to him that this was Severus the patriarch. He went forth unto him, and honoured him as the honour of the Apostles, and the fathers and the leaders for he strove and pleased his conflict on the straight faith. And there was in the cell of the holy monk a spring of bitter water. And the brethren monks were troubled because of it, and Macarius the holy elder drew near unto him because he knew that God heard that which he asked him, and he told him of the spring of bitter water and how the brethren were troubled for the lack of water. And the patriarch said to the elder-monk: “Your prayer, O my father, is enough for this and other matters.”7 And the elder insisted, keeping asking (fol. 130v-127) and entreating him to call upon God that the spring might become sweet, for the convenience of the brethren, because of the distance of water from them. And the second lion that spoke great things,8 which is Severus the patriarch, said to Macarius the elder, the holy monk: “When the brethren receive the cup,9 take the vessel of water in which they drink in the church, and from the water left, after receiving the holy mysteries, put into this bitter spring of water, and it shall become sweet, by the might and power of God, Let Him be praised.” And the elder monk had a good faith, and did as he com- manded him, and the spring of water became sweet, unto this our day, as the waters of Jericho, when Elisha the prophet came there.10 And it is further related that this reverend father Severus fell into the hands of some heretics by the way, who harmed him and cut from him a member which is kept until now in the monastery of Abba Macarius.” 3 Van der Meer 1996, pp. 49–72. 4 Youssef 2003, pp. 435–458. 5 Evelyn White 1932, pp. 230–231. 6 Simaika 1945, pp. 154 no 357 (190 Theol). Graf 1934 pp. 121–123. no 333 (394). Youhanna Nessim Youssef, 2004, pp. 502 [138]-503[139]. 7 The Ethiopian version adds “and he refused”, cf. Goodspeed and Crum 1908 p. 714. 8 Rev. 13. 9 That is in the Communion. 10 2 Kings 2:21–22. 9225-06_Anes_43_07_Youssef 143 17/1/07, 4:12 pm 144 Y. N. YOUSSEF We may subdivide our text into several elements in order to analyse it, and indicate its plausibility. 1. A monk from Upper Egypt called Macarius. Some doubts may arise about the authenticity of this information, since it is known that the Monophysite monks were persecuted and even sent away from Scetis such as in the life of Samuel of Kalamun,11 or in the life of Daniel of Scetis.12 However, the participation of the monks in the theological debates was not uniform.13 On the other hand Scetis, in contrast to the other monasteries near the cities,14 was an ideal milieu for those who wanted more meditation. This site attracts many people from several origins such as Evagrius, Arsenius, the two little foreigners re- ceived at Scetis by Macarius. It seems that this father Macarius from Upper Egypt moved after becoming too well known and famous, in his region, and he came to the desert of Scetis.15 The Apophthegmata Patrum mention several father from Upper Egypt such as John the Theban disciple of Ammoes,16 Isaac the Theban.17 Hence this infor- mation could be authentic. 2. God revealed to him that this is Severus the Patriarch The Coptic Synaxarium18 gives a detail account of this miracle: And when he (Severus) came to the land of Egypt, he travelled from place to place, and from monastery to monastery hiding himself and God performed many wonders and miracles at his hands. And it happened on a certain day that he came to the desert of Scetis and entered the church in the guise of a foreign monk. The priest raised the oblation and went round incensing the people. After the reading of the books and the Gospel, the priest raised the veil and sought the oblation in the paten, but it was hidden from him. Then he wept and turned towards the people, saying: “O brethren, I know not whether this is on account of my sin or your sin,19 that I find not the obla- tion in its place, and that it is hidden from me.” The people wept, and im- mediately an angel of Lord appeared to him (the priest), saying: “This is not for thy sin nor for the sin of the people, but because thou hast dared to raise 11 Alcock 1983, pp. 7–8, (Text), pp. 80–81 (Translation). 12 Clugnet p. 95. Vivian 2000–2001, pp. 94–103. 13 Wipszycka 1994, pp. 22–23. 14 Wipszycka 1994, pp. 1–44. 15 Regnault 1999, p. 160. 16 Ward 1986, p. 109. 17 Ward 1986, pp. 109–110. 18 For more details cf. Colin 1988, pp. 273–317. cf. also Youssef 1993, pp. 173–178. 19 A similar miracle is mentioned in the Apophthegmata Patrum that because of the sin of the deacon the eagle which used to appear during the offering for the clergy and the deacons did not appear cf. Chaine 1960, no. 192, pp. 49–50 (text), pp. 125–126 (translation). 9225-06_Anes_43_07_Youssef 144 17/1/07, 4:12 pm SEVERUS OF ANTIOCH IN SCETIS 145 the oblation when the patriarch is present.” And he (the priest) answered, saying: “Where is he, O my Lord” Then the Angel pointed him out with his finger, for he (the patriarch Severus) was in a comer of the Church…20 The same story is mentioned in an Arabic fragment with few variations. The place of this miracle is not the desert of Scetis but the church of Mu’allaqah21 in Misr (Old-Cairo), and instead of priest, it mentioned a ‘Mûtrân’ (archbishop).22 The Arabic life of Severus attributed to Athanasius of Antioch mentions that Severus visited the city of Misr (Old Cairo) without mentioning any miracles.23 This miracle is also mentioned in the Book of Glorification24 without precision to the place, but the fact that it mentions the ‘priest’ and not the ‘metropolitan’ proves that it was taken from the same source as the synaxarium. fai pe seuyros pinijè mpatriarxys This is Severus the great Patriarch, that the angel in- fyete piaggelos tame piouyb erov formed the priest about him. ée pws akertolman etalequsia How did you dare to offer the sacrifice while the epjwi evo#i eratv née pitriarxys patriarch is present? peée piouyb mpiaggelos ée matamoi The priest said to the angel: “Show me, him, my erov paÖ^S ée èswoun mmov an lord for I do not know him.” avqeztyb erov née piaggelos ée evo#i The angel pointed finger at him, standing in the eratv âen pielks nte èekklysia corner of the church.
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