25 Torallas-Orlandi FS

Studia Ephemeridis Augustinianum 125

ISBN: 88 7961 135 6

CHRISTIANITY IN EGYPT: LITERARY PRODUCTION AND INTELLECTUAL TRENDS

STUDIES IN HONOR OF TITO ORLANDI

Edited by Paola Buzi and Alberto Camplani

Institutum Patristicum Augustinianum Via Paolo VI, 25 - 00193 Roma

2011

Pubblicato con il contributo del Dipartimento di Storia, culture, religioni, Sapienza Università di Roma, fondi del PRIN Forme e strutture comunitarie del cristianesimo (I-IX secolo) fino alle soglie della formazione dell’Europa (2008-2010) Cura redazionale: Paola Buzi – Alberto Camplani @ Augustinianum 2011

INDEX OF THE VOLUME

P. Buzi – A. Camplani, Introduction V

Tito Orlandi: Publications on Christian Egypt and Coptic Literature XI

Th. Baumeister, Charisma und Beichte im frühen ägyptischen Mönchtum

1-17

A. Bausi, La nuova versione etiopica della Traditio apostolica: edizione e traduzione preliminare

19-69

H. Behlmer, Female Figures in Coptic Hagiographical Texts – Update and Preliminary Results

71-86

Ph. Blaudeau, Un archevêque d’Alexandrie assassin ? Retour sur une incrimination lancée à l’encontre de Dioscore 1er

87-100

A. Bo ’Hor , L’ Allocutio ad Monachos d’Athanase d’Alexandrie (CPG 2186) : nouveaux fragments coptes

101-158

E. Bresciani, Una scultura lignea copta. Rivisitando Medinet Madi 159-163

D. Bumazhnov, Kann man Gott festhalten? Eine frühchristliche Diskussion und deren Hintergründe

165-176

P. Buzi, Miscellanee e florilegi. Osservazioni preliminari per uno studio dei codici copti pluritestuali: il caso delle raccolte di excerpta

177-203

A. Camplani, A Syriac fragment from the Liber historiarum by Timothy Aelurus (CPG 5486), the Coptic Church History, and the archives of the bishopric of Alexandria

205-226

J. den Heijer – P. Pilette, Murqus Simaika (1864 – 1944) et l’historiographie copto-arabe : à propos du manuscrit Musée Copte, Hist. 1

227-250

S. Donadoni, Una homologia del presbitero Severo 251-255

S. Emmel, On Using «Proportional Extension of Text» as a Criterion for Placing Fragments in a Dismembered Codex

257-278

C. Gianotto, L’interpretazione del mito delle origini di Gen. 1-3 nel Vangelo secondo Tommaso e negli Atti di Tommaso

279-288

INDEX OF THE VOLUME 639

J. E. Goehring, The Ship of the Pachomian Federation: Metaphor and Meaning in a Late Account of Pachomian Monasticism

289-303

D. Johnson, Monastic Propaganda: The Coptic Hilaria Legend 305-324

B. Layton, Punishing the Nuns: A Reading of Shenoute’s Letters to the Nuns in Canons Book Four

325-345

G. Lettieri, Il frutto valentiniano 347-367

E. Lucchesi, Regards nouveaux sur la littérature copte 369-414

S. Pernigotti, Tra gli abitanti di Bakchias: culture a confronto 415-425

E. Prinzivalli, Origene e lo strano caso dell’omelia 39 su Luca 427-442

M. Sheridan, The Encomium in the Coptic Literature of the Late Sixth Century

443-464

M. Simonetti, Tra Atanasio e Melezio 465-476

A. Suciu – E. Thomassen, An Unknown «Apocryphal» Text from the White Monastery

477-499

J. Timbie, The Interpretation of the Solomonic Books in Coptic Monastic Texts: «Reading» Community

501-512

S. Torallas-Tovar, A Coptic Exegetical Text on Daniel 8,5-18: A Parchment Codex Page From Montserrat

513-521

J.D. Turner, Coptic Renditions of Greek Metaphysics: The Platonizing Sethian Treatises Zostrianos and Allogenes

523-554

J. van der Vliet, Literature, liturgy, magic: a dynamic continuum 555-574

S.J. Voicu, Per una lista delle opere trasmesse in copto sotto il nome di Giovanni Crisostomo

575-610

E. Wipszycka, Le lettere di Sinesio come fonte per la storia del patriarcato alessandrino 611-620

INDEX OF ANCIENT AUTHORS AND WORKS 621

INDEX OF MODERN NAMES 629

INDEX OF THE VOLUME 638

A COPTIC EXEGETICAL TEXT ON DANIEL 8,5-18: A PARCHMENT CODEX PAGE FROM MONTSERRAT*

P.Monts.Roca inv. 60

XI-XII cent.

28,9 x 23,7 cm.

In this paper I publish a parchment kept under P.Monts.Roca inv. 60 in the library of the Benedictine Abbey of Montserrat near Barcelona, Spain. The piece formerly belonged to the private collection of papyri and parchments of Dr. Ramón Roca-Puig who after his death bequeathed his collection (formerly named ‘Papyri Barcinonenses’ and belonging to the ‘Fundación S. Lucas Evangelista’) to this rightly famous monastery. The provenance is not known. It is likely that it was purchased by its former owner through commercial channels in the late ’50s / early ’60s of the 20th century in Cairo.1

This parchment codex folium contains a double column Coptic text, written in bimodular uncial, datable to the eleventh-twelfth century. It is damaged and somewhat shrunk and the measures are therefore not reliable. The margins are top 3 cm, bottom 4 cm, internal 3 cm and external 3,6, intercolumn ca. 1,8. The columns have 28-29 lines, average 10-12 characters per line. There are paragraphoi on external margins by lines 4-5, 23-24 and 28-29 of col. i, 2-3, 17-18, 26-27 of col. ii on the recto and lines 2, 18-19, of col. i and 2-3, 12 and 23 of col. ii of the verso. Neither ruling nor pricking are visible. The pages are numbered on the external upper corner (ⲡⲁ and ⲡⲃ). There is superlinear stroke on the iota, and often on ⲙ, ⲛ, ϥ and even ⲡ. The spelling ⲧⲏⲣⲉⲥ (verso col. ii 4) and ⲧⲏⲣⲉϥ (verso col. ii 23) for ⲧⲏⲣ and ⲧⲏⲣ should be noted.

The text is a running commentary on Daniel 8, 5-18, the vision of the he-goat and the ram (but also quotes Job, Isaiah, and 2Sam). Interestingly enough, this interpretation does not follow the general view, found in

* I would like to thank the Abbey of Montserrat, and especially father Pius

Tragan, for allowing me to publish this piece here. I also want to thank dearly

Anne Boud’hors who has revised the edition and helped me to find some solutions

to complicated parts. 1 On this collection, see S. Torallas-Tovar - K.A. Worp, To the Origins of Greek

Stenography. P.Monts.Roca I, Barcelona 2006, 15-16 . On the purchase see J. Gil - S.

Torallas-Tovar, Hadrianus. P.Monts.Roca III, Barcelona 2010, 24-31.

514 S. TORALLAS TOVAR

other commentaries on this passage. It is generally interpreted in a political key, as it is interpreted in the book of Daniel itself (8, 21), with the one horned he-goat representing Alexander, the two horns the Medes and Persians, etc.

2 But in our text the interpretative key is more spiritual. The

text clearly belongs to a monastic environment — for example, it refers to the symbolism of a monastic garment (recto, col. i, lines 7-12) and more generally to humility. And as is often the case in catechetical texts, it is in second person singular.

The text of Daniel is so far not preserved complete in Sahidic Coptic, and chapter 8 is only preserved from verse 11 onwards. These particular verses are only preserved in a Yale fragment edited by S. Emmel.3

2 As in Daniel 8, 21. In this line see for example Eusebius, Praeparatio evangelica,

6, 11, 25; Origenes, Philocalia, 23, 5, 29; Hippolytus, Commentarium in Danielem, 4, 25,

2; Theodoretus, Interpretatio in Danielem, 81, 1441. 3 For fragments of Daniel in Sahidic Coptic, see A. Vaschalde, Ce qui a été publié

des versions coptes de la Bible, in Revue biblique 16, 28 (1919), 220-243 and 513-531; 29

(1920), 91-106 and 241-258; 30 (1921), 237-246; 31 (1922), 81-88 and 234-258, esp. p.

253-4; W.C. Till, Coptic Biblical Texts After Vaschalde's Lists, in Bulletin of the John

Rylands Library 42 (1959-1960), 220-240, esp. p. 229; and P. Nagel, Editionen koptischer

Bibeltexte seit Till 1960, in Archiv für Papyrusforschung 35 (1989), 43-100, esp. p. 80. See

K. Schüssler, Biblia Coptica, voll. 1-4, Wiesbaden 1995-2000: sa16lit, sa21, sa54lit 1,

sa56 and sa108L. Especially sa56 (BC 1, 3, p. 24) has part of our text, edited by S.

Emmel, Coptic Biblical Texts in the Beinecke Library, in Journal of Coptic Studies 1 (1990),

13-28, esp. Daniel on pages 17-22. See also a very outdated but still interesting work

on the Coptic versions of Daniel, H.S. Gehman, The Sahidic and the Bohairic versions

of the Book of Daniel, in Journal of Biblical Literature 46 (1927), 279-330.

A COPTIC EXEGETICAL TEXT ON DANIEL 8,5-18 515

Flesh

ϩⲧⲉⲕⲣⲁⲫⲏ 1 ϯϩⲧⲏⲕⲟⲛϫⲉⲉⲣⲉⲛⲉⲣϣⲁⲛⲡⲛⲟⲩⲧⲉ ⲧⲁⲡⲛⲛⲉⲧⲛⲟⲟⲩⲉⲟⲩⲱϣ ⲉⲧⲣⲉⲡⲣⲱ ⲧⲏⲣⲟⲩ ϩⲧⲙⲏⲧⲉⲙⲉ ⲙⲏⲇⲁⲛⲟⲓ ⲛⲧⲉⲩⲁⲡⲉ·ϩⲟⲩⲑⲃⲟ 5 ⲡϭⲓⲉⲇⲉ~ⲧⲟϥⲛⲃⲁⲁⲙϣⲁϥϩⲱⲛⲉⲧⲟⲟⲧⲟⲩ ⲡⲉ· ⲉⲣⲉⲛⲉϥⲧⲁⲡⲉⲧⲣⲉⲩϯϩⲓⲱⲟⲩ ϩⲧⲙⲏⲧⲉⲛⲛⲃⲁⲗⲙ[ⲡϩ]ⲃⲱⲃⲁⲁⲙ ⲁⲩⲱⲟⲩⲧⲁⲡⲛⲟⲩⲱⲧⲡⲉ ⲉⲧⲉⲟⲩϩⲥⲱ ⲡⲉⲛⲧⲁϥϫⲟⲟⲥϫⲉⲛϭⲟⲟⲩⲛⲉⲧⲉ 10 ⲃⲉⲙⲙⲟϥ ·ⲉⲧⲉⲡⲁⲡⲉⲡⲉ ⲡⲧⲁⲡⳓⲉⲛⲟⲩⲱⲧⲑⲃⲃⲓⲟ ⲁⲩⲱϫⲉⲛ ⲡⲉⲡⲙⲉⲉⲩⲉⲛⲟⲩⲧⲁϥⲉⲓⲉⲃⲟⲗϩⲡ ⲱⲧⲉϩⲟⲩⲛⲉⲡⲛⲟⲩⲧⲉϩⲧ ⲡⲙⲉⲉⲩⲉ ⲉϥⲉⲙⲡμⲧⲟⲉⲃⲟⲗⲅⲁⲣⲙⲡⲉⲑⲃⲓⲟ ϣⲁϥ 15 ⲡⲛⲟⲩⲧⲉ~ⲛⲁⲩⲕⲁⲡϩⲏⲧⲙⲡⲣⲱ ⲛⲓⲙ· ⲁⲗⲗⲁⲛⲅⲙⲉⲛⲁⲩⲛⲓⲙ ⲛⲁⲉϣ ϫⲡⲉⲛⲁⲓⲛⲁⲕⲉϥϫⲱμⲙⲟⲥ ⲁⲛ· ⲉⲓⲉⲙⲏϯⲉⲃⲟⲗϫⲉⲡⲁⲏⲡⲉⲁⲙ ϩ~ⲟⲩⲑⲃⲃⲟⲧⲉ· ⲁϥϫⲟⲟⲥ 20 ⲉⲣⲉⲡϭⲓⲉⲛⲃⲁⲁⲙⲡⲉ ⲟⲛϫⲉⲛⲛϫⲱϩ ⲡⲉ · ~ⲧⲁϥⲟⲩⲱⲁⲛⲉⲡⲕⲁϩ· ϣⲡⲧⲁⲡⲥⲛⲁⲩⲡⲙⲉⲉⲩⲉⲅⲁⲣμⲡⲉ ⲙⲡⲟⲗⲉⲑⲃⲟ· ⲙⲉϥⲕⲁⲁⲕ ⲕⲛⲁⲩϫⲉϣⲁⲣⲉⲉϫⲉⲣⲗⲁⲁⲩ~ 25 ⲡⲙⲉⲉⲩⲉⲛⲟⲩⲱⲧⲣⲱⲙⲉ · ⲉϩⲟⲩⲛⲉⲡⲛⲟⲩⲧⲉⲁϥϫⲟⲟⲥⲟⲛϫⲉⲡ ⲟⲩⲱϣƒμⲡⲧⲁⲡⲧⲁⲡ~ⳓⲓⲉⲉϥϩ ⲥⲛⲁⲩ ⲉⲧⲉⲧⲙⲏⲧⲧⲙⲏⲧⲉ~ⲛⲉϥ ϫⲁⲥϩⲏⲧⲧⲉ ⲃⲁⲗ .


Hair

ⲉⲥⲕⲱⲙⲙⲟⲕⲉⲕϫⲟⲥⲉ 1 ⲉϫⲙⲡⲕⲁϩ ⲁϥⲁⲁⲥ ⲉⲕⳓⲟϫϩⲕⲟ ⲁⲩⲱ ⲁϥⲥⲟⲟⲩⲧ ⲟⲩⲉ ⲁⲩⲱⲉⲥⲧⲣⲉⲕ ⲕⲛⲁⲩϫⲉⲧⲇⲕⲁⲟ ⲡⲱⲣⲡⲣⲱⲙⲉ ⲥⲩⲛⲏⲧⲏⲣⲉⲥⲉⲧⲉⲕ ⲉⲃⲟⲗⲙⲡⲛⲟⲩⲧⲉ 5 ⲛⲁⲁⲥ ⲡϩⲱⲃϫⲓ ⲉⲕⲕⲱⲡⲣⲱⲙⲉ ⲉⲧⲣⲉⲕⲛⲟϫ ⲉϫ ⲛⲥⲁⲟⲩⲥⲁ ⲡⲙⲉ ⲡⲕⲁϩ· ϫⲉⲕⲁⲥ ⲉⲩⲉⲛⲟⲩⲱⲧⲉϩⲟⲩⲛ ⲉⲥⲉⲥⲟⲟⲩⲧ ⲉⲡⲛⲟⲩⲧⲉ· ϣⲁϥⲧⲣⲉⲕ ⲕⲁⲧⲁⲑⲉⲛⲧⲁⲏ ⲛⲁⲩⲉⲡⲛⲟⲩⲧⲉⲙ 10 ⲥⲁⲁⲥϫⲟⲟⲥϫⲉ ⲡⲣⲱⲙⲉ · ⲉⲩⲟⲛⲟⲩⲁ ⲧⲛⲇⲕⲁⲓⲟⲥⲩⲛⲏ ⲛⲟⲩⲱⲧ ⲉⲥⲟⲛⲑⲉⲛⲓⲧⲟⲉⲥ ⲁϥϫⲟⲟⲥⲟⲛⲛϭⲓⲇⲁ ϣⲣⲱ · μⲡ ⲛⲓⲏⲗ · ϫⲉⲁⲩϯⲡⲛⲟⲃⲉ ⲧⲟⲉⲃⲟⲗⲙⲡϫⲟⲉⲓⲥ ⲉϫ~ⲧⲉⲑⲩⲥⲁ 15 ⲁⲕⲉⲙⲉϫⲉϩⲱⲃ ⲧⲉⲑⲩⲥⲓⲁⳓⲉⲛⲉⲛⲉϩ ⲛⲙⲉⲧⲛⲁⲛⲟⲩⲟⲩ ⲃⲏⲩⲉⲧⲏⲣⲟⲩ · ⲉⲧⲛⲁ ⲉⲕⲛⲁⲁⲁⲩⲉⲕⲉⲛⲟ ⲛⲟⲩⲟⲩ · ⲉⲧⲉⲣⲉⲡⲣⲱ ϫⲟⲩ ⲉϫⲡⲕⲁϩ ⲙⲉⲛⲁⲁⲩ · ⲉⲧⲉⲡⲁⲡⲉϫⲉⲉⲕⲉ ⲡⲛⲟⲃⲉϩⲱⲱϥⲛⲧⲁⲩ 20 ⲑⲃⲃⲓⲟⲕ ⲛⲅϯ ⲧⲁⲁϥⲉϫⲧⲉⲑⲩⲥⲁ ⲙⲡⲧⲁⲟⲡⲛⲟⲩⲧⲉ ⲉⲧⲣⲉⲡⲣⲱⲙⲉⲉⲣⲡ ϫⲉⲉⲣⲉⲡⲉⲕϩⲱⲃ ⲙⲉⲉⲩⲉⲛⲛⲉϥⲛⲟⲃⲉ ⲧⲏⲣⲉϥⲥⲟⲟⲩⲧ ⲛⲛⲁⲩⲛⲙ ⲛϥⲉⲣ ⲕⲁⲧⲁⲑⲉⲛⲧⲁⲇⲁⲩ ⲡⲡⲉⲧⲛⲁⲛⲟⲩϥ 25 ⲉⲓⲇⲁⲁⲥ ⲧⲉⲣⲉϥⲉ ⲁϥϫⲟⲟⲥⲟⲛⲛⳓⲓⲇⲁ ⲡⲓⲑⲩⲙⲉⲛⲥⲱ ⲛⲓⲏⲗ ϫ[ⲉ]ⲧⲇ ⲉⲃⲟⲗϩμⲡϣⲓⲏ ⲕⲁⲟⲥⲩⲛⲏⲁⲩⲛⲟϫ


Translation

Recto col. i “[…] in the Scripture. If God wants man to repent (5) in

humility, he orders them to wear the goat skin garment, which is a (10) haircloth (?) garment, this is, humility, and (he said) that he was coming from the north (Dan. 8, 5), since the thought (15) of humility touches the heart of man in every moment, saying ‘Hades is my home’ (Job 17,13).

(20) Again he said that he did not touch the ground (Dan. 8, 5). Thus, the thought of humility, it does not place you (25) above any other man.

Again he said that the horn of the he-goat was between his eyes (Dan. 8, 5). col. ii (1) Observe that the horns of all the beasts are in the middle of their heads. (5) But the he-goat himself, his horns are between his eyes, (10) and it is a single horn that he has said it (= the he-goat) has.

In fact, the only horn is the thought of God in the presence (15) of God in every moment. But you will not be able to produce them if it is not through humility. (20) If the he-goat of the goats destroys the two horns of the ram (Dan. 8, 7), you see that (25) the only thought of God destroys the two horns, which is the arrogance. Verso col. i (1) It causes you to exalt yourself and make the rest of things insignificant, and causes that you separate man (5) from God and that you place man apart. The only thought of God causes that you (10) see God with man being one and the same.

And again Daniel said that a sin-offering was given (15) for the sacrifice (Dan. 8, 12). In fact the sacrifice is all the good actions which man does.

(20) The sin itself, it has been added/given to the sacrifice so that man remembers his sins in every moment and he does (25) the right thing. Again Daniel said (Dan. 8, 12) that justice was thrown to col. ii (1) the ground. He made it and put it straight. You see that all justice is (5) what you will make. The action will lead you to throw it on the ground, so that it straightens up in the way that (10) Isaiah said, that our righteous acts are like filthy rags (Isaiah 64, 5) in the presence of God. (15) You understood that every good action you will touch them and throw them to the ground, i.e. you will (20) be humble and glorify God, in order that your entire deed will straighten up in the way (25) David did when he wished to drink from the cistern (2Sam 23, 15).”


Notes

Recto flesh col.i

4: ⲙⲏⲇⲁⲛⲟⲓ stands for ⲙⲉⲧⲁⲛⲟⲓ, “to repent”. 6: ⲙ[ⲡϩ]ⲃ̣ⲱⲃⲁⲁⲙ/ⲡⲉ “a goat skin garment or cover”. This is an

important part of the monastic attire. This is the mhlwthv, which bears a Greek name etymologically related to the term for goat skin too. See R. -G. Coquin, A propos des vêtements des moines Égyptiens, in Bulletin de la Société

d’Archéologie Copte 31 (1992), 3-23. R. Draguet, Le chapitre de l’Histoire

Lausiaque sur les Tabennésiotes dérive-t-il d’une source copte?, in Le Muséon 57 (1944), 53-145, esp. 99-102. The symbolism in this text is humility, while in Evagrius Ponticus (On the monks Praef. 2-9) it is mortification, a memory of Christ’s death, which helps in the quarrel against temptation and vice. Cassian (Instit. I 3-9) considers it a symbol of virtue, while for Sozomen (HE

III 14, 6-8) it is also virtue in permanent fight against desire and temptation. For symbolism and further references see S. Torallas Tovar, El

hábito monástico en Egipto y su simbología, in Ilu 7 (2002), 163-174. 10: The word supplied ϭⲟⲟⲩⲛⲉ seems to fit well with the traces and the

meaning of the text. The meaning is “hair-cloth or sack”, which fits with the expected humble clothing meant in the text. It is also used with ϣⲧⲏⲛ (See Crum 836a).

13-14: ϩⲡϩⲓⲧ, “from the North”. The Hebrew text has “from the West”, as in Theodotion’s Greek version q: ajpoV dusmw'n, while the the Old Greek version has ajpoV libov". Gehman, 314 suggests it is an interpretation.

col ii

10: Perhaps for ϥ ⲟ ⲙⲙⲟϥ? “and it is a single horn that he has said it (=

the he-goat) has”. 23: ⲙⲡⲟⲓⲗⲉ: the Bohairic text has ⲉⲩⲥⲟⲡ ⲛⲉ meaning “at the same ti-

me” to translate Greek sunevtriyen. Verso hair col. i

14: I am not sure of reading the expected ⲁⲩϯⲡⲛⲟⲃⲉ, because the

parchment is much damaged there and the ink from the other side of the parchment makes it very difficult to distinguish. The Sahidic text of Daniel 8, 12 is known only fragmentarily through a Yale fragment (see Emmel,


19). The Greek text corresponding is kaiV ejgenhvqhsan ejpiV th/' qusiva/ aiJ aJmartivai. The Bohairic text (Tattam 2, 326): ⲟⲩⲟϩ ⲁⲩϯ ⲛⲟⲩⲛⲟⲃⲓ ϩⲓϫⲉⲛ ⲡⲓϣⲟⲩϣⲱⲟⲩϣⲓ.

26-28 — col. ii 1-2 The Sahidic text of Dan. 8, 12 is preserved in the Yale fragment (see Emmel, 19) [ⲉϫⲡⲕ]ⲁϩ ⲁϥⲁⲁⲥ ⲁⲩⲱ ⲁⲥ[ⲥ]ⲟ[ⲟⲩⲧ].

col. ii

9-13 Quotation of Isaiah 64, 6: ⲧⲇⲓⲕⲁⲓⲟⲥⲩⲛⲏ ⲧⲏⲣ ⲟ ⲑⲉ ⲛⲉⲓⲧⲟⲉⲓⲥ

ϣⲣⲱ (Ciasca 2: 248).

SOFÍA TORALLAS TOVAR Consejo Superior

de Investigaciones Cientificas FFI2009-11288

Madrid


P.Monts.Roca inv. 60 recto


P.Monts.Roca inv. 60 verso

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25 Torallas-Orlandi FS