Bausi 2009 the So Called Traditio Apostolica (1)

8/13/2019 Bausi 2009 the So Called Traditio Apostolica (1)

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Heike Grieser Andreas Merkt Hrsg.)

Volksglaubeim antiken hristentum


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InhaltsverzeichnisEinl .eJtung . t .. , . . . . .. , . .. .. 1\ ..

I. VoIksglaube und Vo)ksfrommigkeit im Schnittfeld von Theologieund Altertumswissenschaften

10

Andreas Merkt: )Volk. Bemerkungen zu einem umstrittenen Begriff ... 17Georg Schollgen: Magier, Gaukler, Scharlatane. Das Christentum als Unter-schichtenre1igion bei Kelsos . . . . . . . . . . . . . . . . . . . . . . 28Andreas Hoffmann: Wer ist das Volk? Zur Verwendung von populusund plebs bei Cyprian von Karthago . . . . . . . . . . . . . . . . . . 38Peter Herz: Popularreligion in romischer Zeil. Versuch einer Standort-bestimmung \ l ; , it III . 5711 ReHgiose PopularHteratur

Marius Reiser: Witz, Komik und Satire im lukanischen Doppelwerk 7Hans Jose{Klauck: Unterhaltsarn und hintergrUndig: Wundertatendes Apostels in den Johannesakten . . . . . . . . . . . . . . . . . . 87mtina c Metzdorfi BeirnLesen dieser Kriegsgeschichten den Frieden. lemen. Zum Verstananis des AIten Testaments in den christlichen

. ...... .un . des dritten Jahrhunderts am Beispie1 der Iosua-HomilienOrigenes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ... 108MJumnvllrn Dehandschutter: Polycarp of Smyrna: some Notes on the

_ o ~ r a p t l Y and homiletics about a Smyrnaean Martyr . . . . . . .. 125138

Rist: Geschichte und Geschichten: Die Christenverfolgungen inund ihr populares Echo in den syrischen Martyrerakten . . . . . . 157Reinhard Seeliger: Kaiser oder Kalif - wem soUte die Verweigerung

L / l .U . l u , uaU i gelten und wer verehrte ihn? Zur neueren Diskussion urnAct M . 'I' .a axlml lanl j lit .. . .. 176

Peter Bruns: Das Martyrium des hI. Mar Qardagh BHO 555/56)- iD l christlich-iranischer Ritter- und Bekehrungsrornan . . . . . . . . . .. 187Helga. Schmitz: Pagane >exempia< in der Paranese des christlichen Glaubens 203

7


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Inhal tsverzeichnisIll Phinomene der Alltagsfrommigkeit

Claudio Gianotto: Il pasto comune nelle Pseudoclementine:aspetti di una prassi sociale e religiosa . . . . . . . . . . . . . . . 220Maria Barbara von Stritzky Gebet und Tatim christlichen Alltag.Gedanken frUher Kirchenvater . . . . . . . . . . . . . . . . . . . 9Stefan Heid: Der gebetsabschlieBende Bruderkuss im frUben Christentum 249Weihbischof Vlrich Neymeyr: Segen bei Clemens von AlexandrienRenate Pillinger: So genannte neutestamentliche Apokryphen aufspatantiken Textilien . . . . . . . . . . . . . . . . . . . . . . . . .Jutta Dresken Weiland: Maria mit dem Kind: ein Figuralkapitell inHerakleia Pontike . . . . . . . . . . . . . . . . . . . . . . . . . . .Alessandro Baus;: The >so-called Traditio apostolica< :

260265

275

preliminary observations on the new Ethiopic evidence 291IV. Synkretistische Frommigkeitsformen

Piotr Kochanek: Magie und Mantik in den Schriften desBasilius des GroSen . . . . . . . . . . . . . . . . . . . . . . . . 322Katharina Greschat: Christi Siegel bricht den Zauber.Die Macht des Kreuzeszeichens in der Geschichte vom comesJoseph von Tiberias Epiphanius von Salamis, Panarion 30) 339Wolfgang WlSchmeyer: Ein Kreuz gegen Diebe OK 53) IBB} . . 354Rene Roux: Angels and Demons in the Syriac Liber Graduum 364Clemens Scholten: Astrologisches bei den Valentinianem . . . .V Too und Bestattung, Heiligenverehrung und Wallfahrt

Dieter Zeller: Die Taufe flir die Toten 1 Kor 15, 29) -

379

cin Fall von Volksfrommigkeit? 393Heike Grieser: Die Bestattung der Toten in antiker undfriihchristlicher Tradition und Reflexion . . . . . . . .Michael Durst: Nicht trauern wie die anderen, die keme Hoffnung haben

4071 Thess 4, 13), Zu Tod und Trauer in der Alten Kirche . . . . . . . . . 424

]acques van der Vliet: Local cults and sacred landscapein the FayyUm Egypt) 439


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Inhaltsverzei chnisFranz Mali Die Wallfahrt des Romanus nach Acaunus St-Maurice).Notizen zum Reiseweg . . . . . . . . . . . . . . . . . . . . . . .VI. Verhiltnis von irme un Theologie zu Volksglauben unVoJksfrommigkeitChristoph Markschies Hohe Theologie und schlichte Frommigkeit?Einige Beobachtungen zum Verhaltnis von Theologie und Frommigkeit

450

in ef Antike 456Andreas Merkt Theologie und religiose VolkskulturPatristische Streiflichter auf eine schwierige BeziehungTheresia Hainthaler Martin von Braga und seine SchriftDe correctione rusticorum . . . . . . . . . . . . . . . . .Franz Dunzl Bekenner und Martyrer: Heroen des Volkes -ein Problem fur das Amt?

Quellenregister . .Autorenverzeichnis

472

490504

525549

9


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8O-called raditio apostolica< preliminary o serv -on the new thiopic evidence

peculiar Ethiopic canonico-liturgical collection has emerged to scholarlya few years ago l . There is unambiguous evidence that this collection isand more ancient than any other Ethiopic canonico-liturgical collectionso far. It seems to have been translated into Ethiopic directly from ancorpus canonum in Greek2 It is likely that the translation dates to the

period ofEthiopic literary history, probably to the end of the 5th or first. the 6th cent., and therefore I have proposed to call it the Aksumite coUec-Although radically different from each other, the Aksumite collection and thew .. known as the Ethiopic Sinodos3 reveal complex and unexpected mutual

the texts ofgreat relevance, out of the 36 which are attested by the onlyCU 1rn it- witness of the Aksumite collectionS, a place ofhonour is occupied by aunknown Ethiopic version of the


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Alessandro BausiIn the table, the contents of the two Ethiopic versions of the Traditio apostolicaare presented and compared with the chapters and verses of BRADSHAW'S synoptictranslation (2002, Br.}7, occasionally with BOTTE'S, edition (1963), and with the

Latin versions. For the purpose of this preliminary presentation, the other witnesses will not be considered. The siglum (Ethiopic I indicates texts in the Aksu-mite collection; 'Ethiopic II' texts in the Sinodos according to HORNER'S, 1904 (H.)and DUENSINo'S, 1948 (D.) editions. Besides the Traditio apostolica (Text no. 4), .some other texts of 'Ethiopic r (Texts nos. 1-3 and 5-10) and corresponding'Ethiopic Il' texts have been summarily considered as to show at best the mutualrelationships between the two Ethiopic versions of the Traditio apostolica withiathe context of the respective collections; for the Canones ecclesiastici (Text no. 1)also the Latin version has been noted.The column (Ethiopic r lists the first ten texts of theAksumite collection accord:..ing to their probable, but not certain, order. Shorter sub-sequences are certain: (a) .Canones ecclesiastici 1-30 (preserved 3-30 (Text no. 1]), Alexandrian historysimple parallelism of contents (I ) between the two Ethiopic collections. respectively. Obviously.these labels are attributed with a margin of approximation, cp., e.g., the discussion of samplepassage no. 5 (d) below. ., BRADSHAW 2002 has examined in a valuable contribution the entire dossier o n n ~with the Traditio apostolica. The authors have approached all the relevant questions and givea .a synoptic translation ofall the textual witnesses, together with a detailed commentary based ODan exhaustive examination of the available bibliography; cp. a few integrations in NrCOLOTTJ,2005a.

8 The Latin version is preserved in the famous palimpsest manuscript. Codex Veronensis L(53), containing the third book of the Sententiae by Isidore of Seville (copied in the 8th cent.).text of the Traditio apostolica is quoted here according to the numbering adopted by HAUL1900, retained by TIDNER, 1963. The older texts (end of the 5th cent.) in 41 folios of the manuscript (out of the total 99) include Fasti consulares of years 439-486, later updated to years494, in one single leaf (fol. 89); and portions of three Latin translations from Greek (DidascaCanones ecclesiastici and Traditio apostolica in 40 folios. all palimpsest except for one (fol. 99).Hauler published the underlying text still extant in the 40 folios and numbered the folios consecutively by pages (recto and verso of40 folios =80 pages), regardless of the missing foliosaccording to the sequence of the contents. He was also able to reconstruct the original stnlCtt_of the palimpsest, both on the basis of internal evidence and thanks to three quire Signatures T .'VI'. 'X') preserved on some folios (pp. 10,34,52 = fols. 88Y 93Y 90 ). Therefore. though a:tarF.part of the text is lost, it is possible to determine the original extension of the Latin codex, which ..amounted to 13 quaternions = 104 fols. at least. The Traditio apostolica occupied the 121h andl3 h quatemions of the codex: 12th quatemion, fols. 4t -8 , and 13th quaternion, fols. 1 or 1 8 ((the end is defective) ::: 13 fols. Due to the loss of the two external bifolia of the 12th quaternion(fols. 1-2 and 7-8) and ofthefirst and third bifolia of the 13 quaternion (fo1s.1, 3, 6, 8), we haveonly fols. 4-6 of the 12th quaternion and fols. 2. 4. 5, 7 of the 13lh quaternion ::: 7 fols. For furtherdetails cp. HAULER 1896, pp. 1-6; 1900, pp. vi-viii; BOTTE, 1963, pp. xviii-xx; STEIMER 1992,pp. 106-13; best description in HANSSENS, 1965a, pp. 6-13, 17-20,512-14. For the impressiveconnections between texts of the Aksumite collection and other ancient Veronese manuscripts,such as Codex Veronensis LI (49) and Codex Veronensis LX (58), cp. BAUSI 2006b, pp. 45f nn.5-6; on Codex Veronensis LX (58) in particular. cp. CAMPLANI, 2006b.

292


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The }so-caUed Traditio apostoliu


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Alessandro Bausi[Br. 6J [7UO-19j ~Br. 14 (lac.) [S 11] H. 17.10-13 ; 27) D. 38.17-40.2 26)Br. 15 (lac.) 10 H. 17.14-18.1 ( 28) D. 40.3-42.10 ( 27)IBr. 14) (lac.) l l 1/ fH. 17.10-13 ( 27) [D. 38.17-40.2 ( 26)}Br. 16 (lac.) 12 H. 18.1-19.8 (S; 28- D.42.11-46.11

30) ( 27-29)Br. 11 (lac.) 13 H. 19,9-13 ( 31) D, 46.12-16 30)Br. 18 (lac.) 14 H. 19.14-25 32) D. 46.17-48.9 ( 31)Br. 19 (lac.) 15 H. 19.26-20.6 ; 33) D. 48.10-17 ( 32)Br. 20 (lac.) 16 / H. 20.6-21.4 ( 34) D. 48.18-525 33)Br. 21,1-18 (lac.) 73.1-13 17 H. 21.5-22.25 35) D. 52.6-58.7 S 34)Br. 21,19-40 73.13-74.35 (lac.) 18 H. 22.25-24.28 ( 35) D. 58.7-64.7 ( 34)Br. 22 (lac.) 18 H. 24.28-25.5 S 35) D. 64.7-13 ( 34)Br. 23,1-3 (lac.) 19 H. 25.6-14 ( 36) D. 66.3-10 35)Br. 23.4 (lac.) - H. 25.14-18 ( 36) D. 66.10-14 S 35)Br. S 24-25 (' 29B-C) (lac.) [ , ; 20-22] ' [H. 27.2-28.14 [0.72.6-76.13 ( 36)}(= Sf 24-25 Botte) C 37)]Br. ;26 (lac.) 75.1-4 [ 23J H. 25.19-24 ( 37) D, 66.15-68.3 ; 36)Br. S27 75.5-9 S 241 H. 25.24-29 37) D. 68.4-9 ( 36)Br. 28 15.10-76.3 25] H. 25.29-26.23 ( 31) D. 68.10-70.14 S 36)Br. ; 9Aa 76.4-6 [S 26] IJ H. 26.23-27 S 37) D. 70.14-72.3 S 36)Br. ; 9Ab - H. 26.27-27.2 ; 37) D. 72.3-5 ( 36)Br. 29B.1-2 : 24) ;20 : : H. 27.2-6 ; 37) D. 72.6-11 S 36)Br. 29B.3-4 (= 24) ;21 : : H.27.6-9 37) D. 72.1l-14 S 36)Br. 29C.1-9 = 25) ; 22 ' H. 27.9-26 (S 37) D. 74.1-15 36)Br. 29CIO-15 = 25) - - H. 27.26-28.10 37) D. 74.15-76.9 ( 36)Br. 29


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The >so-called Traditio apostolicaf : preliminary observations on the new Ethiopk evidenceBr. 32 76.29-77.4: 29 H. 43.2-9 40) D. 126.12-128.2 ( 39)Br. )3 77.5-16 30 = H. 43.10-19 S 41) D. 128.2-14 40)Br. ,4 77.17-23 3 H. 43.20-25 42) D.128.13-18 41)Br. 35 77.24-31 - H. 43.26-44.4 43) D. 130.1-8 42)Br. 36 77.32-78.2 32 H. 44.5-10 44) D. 132.1-6 S 43)Br. 37 78.3-7 33 1/ H. 44.1 1-17 45) D. 132.7-14 44)Br. lSA 78.8-14 ;34 1/ H. 44.17-27 45) D. 132.14-134.5 44)Br. 388 cp. 42-43) 78.15-35 lac.)Br. 39 lac.) 34 1/ H. 44.28-45.6 46) D. 134.6-13 45)Br. 40 lac.) [36] If H. 45.7-11{ 47) D.134.14-136.2 46)Br.,n lac,) 79.1-80.14 35 H. 45.12-48.2 S 48) D. 136.3-144.3 47)Br. 42 cp. 38B,I-4) 80.14-29 35 1/ H. 48.2-15 48) D. 144.3-16 47)Br. 43.1-3 80.30-35 lac.) 35 H. 48.15-26 S 48) D.144.16-146.10cp. .38B,5-6) 47)Br. 43.4 cp. 388) lac.) S 38b] /I H. 48.26-29 48) D.146.10-12 S47}

Ethiopic I Ethiopk n Sinodos)[DtpJ X"Pu1l4cirwv (Cons . aposL vm 1 [Text no. 6J + H. 49.1-54.18 SS 49-52a2)1BRAosHAw. 2002 Latin Ethiopic I Ethioplc II Sinodos)[Br. S 40j [ lac.)J 36 I [H. 45.7-1l 47)} [D. 134.14-136.2

S 46)]Ethiopic I Ethiopk II Sinotios)

Decree of he Apostles Acts 15020; In 37 = H. 54.18-20 S2b)19.36)Didache {12.3-5.7-12: 12,1-5; 13,1.3-7; ;37 = H. 54.20-55.29 52,)8,1-2)Didascalia 12; cp. Const. apost. II 57,2- ;38 = H. 55.29-57.9 52d)58.6; 1159)BRADSHAW, 2002 Latin Ethiopic t Ethiopic Il (Sinodos)[Br. 43,4 cp. 38B)] lac.)1 S38b :::: H. 57.9-11 52e)

Ethiopic I Ethiopic II Sinodos)- H. 57.11-16 52j) (Const. apost. V1I13.l)H. 57.16-25 S 52g) (Const. apest. VIII 3,2)

Parallel section to Const. apost. Vlll 4- Text no. 5 1/ H. 57.26-78.15 53-72)46,17nlpl P t ~ w V (Const. apost. vm 1-2) Text no. 6 + [H. 49.1-54.18) SS 49-52a)]Apostles and disciples Text no. 7 in some mss. only)Names of he months Text no. 8 ' in some mss. only)Baptismal order Text no. 9 + [H. 29.5.29.17-42.19 [D. 78.12: 80.7-126.2

40)] 39)]Euchologion Text no. 10 + only partially corresponding)

295


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Alessandro BausiSome observations emerge at first sight. The first concerns the contradictory character of Ethiopic If. This canonico-liturgical collection is basically a translationfrom Arabic lO , probably dating from the 13thll4th cent. Nonetheless, as it hasbeen repeatedly remarked11, numerous passages of Ethiopic If do not derive froman Arabic Vorlage: they have been extracted and borrowed12 from an earlier Ethiopic version translated from a Greek Vorlage. i.e


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The )so-caIJed Traditio apostoliC3


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Alessandro Bausi 35 31 fourcanons numbered ; 48-51 as part of the Synodus AJexandrifla (as in the best manuscript tradition, corresponding to S; 49-52 in HORNER S, 1904 edition::::: H. 49.1-57.25): they contain. asexpected. also the


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The loo-called Traditio apostolicat preliminary observations on the new Ethiopic evidencetherefore conclude that, although no longer attributed to Clement, the sectionQepl XaplulltXT WV of Ethiopic Ir is almost certainly a slightly revised version ofthe archaic translation preserved in Bthiopic r. and not a new translation fromArabic - unlike most other Bthiopic texts of the Synodus AlexandrinaThe second main observation concerns the structure of the collection where theTraditio apostolica is preserved , It has been noted that the Traditio apostolica orits rearrangements (with the only exception of the Canons of Hippolytus) weretransmitted within ~ c o l l e c t i o n s 1 9 : the Collectio Veronensis Didascalia, Canonesecclesiastici, Traditio aspotolica). the Synodus Alexandrina Canones ecc1esiastici,Traditio apostolica, Constitutiones apostoiorum VIII). and one recension of theArabic Octateuchus Clementinusl, as direct or indirect witnesses of the Greek text;or also the Constitutiones apostolorum and other recensions of the OctateuchusClementinus) which include rearrangements. The remarkable peculiarity of theTraditio apostolica in Ethiopic r is its being clearly transmitted as an independenttext (the fact that it includes interpolated passages from various texts in the fmalchapters, cp. 3 7 3 8 ~ does not diminish the importance of this feature). Whilst itis preceded by Epistle 70 by Cyprian of Carthage (Text no. 3) and followed by asection parallel to Constitutiones apostolorum VIII 4-46,17 (Text no. 5), it is welldistinguished from these texts. It must, however, be noted that Ethiopic r possesses all components of the Synodus Alexandrina: Canones ecclesiastici (Textno. I), Traditio apostolica (Text no. 4), Constitutiones apostolorum VIII (Textno. 5) and IIEpl XaplUfUXT WV (Text. no. 6).The incipit of the


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Alessandro Bausinoun 22. It may be read either Qadamit ser at 2, l it First Rule: 2 (or even,though less likely, Beginning: Rule 2 , or Qadamita ser at 2, lit. Beginningof the 2nd Rule (or, less likely, First of the 2 Rules }, with singular serat inthe place of plural ser iitat). I am inclined to give preference to the latter interpretation, Beginning of the 2nd Rule. In any case, the Ethiopic Traditio apos-tolica is clearly (1) a definitely independent document. and (2) the second (lesslikely: the first) in a series of Rules , even if there is no numbering which eithercontinues or precedes that of the 2nd Rule in the Aksumite collection.

As for the division of Ethiopic l Traditio apostolica into thirty-eight chapters,the same number of chapters, although with different contents, is found in theCanons o Hippolytusl The latter being the only independently transmitted text(not included in a collection) where elements of the Traditio apostolica are likelyto be preserved. it can not be excluded that the number is not accidental but is thevery last remnant of a particular recension of the Traditio apostolica.

Apart from this minor element, ll available evidence clearly points to severalconclusions. We must assume that the only extant manuscript of the Aksumitecollection (speaking in strict philological terms) is one of the witnesses to the archetype of the Aksumite collection, and as such. it is marked by errors (innovations) of its own (iectiones singulares: internal displacements of some chapters,short omissions, easily identifiable interpolations). Yet, it is definitely also a newindependent witness to the archetype of the so-called Traditio apostolica : numerous agreements between Latin and Ethiopic versions testify to its oldest so farretrievable textual phase and configure, at the same time, conjunctive errors (innovations) of all the other witnesses. Title and numbering confirm the relativelyindependent status of Ethiopic Traditio apostolica within the Aksumite o l l e ~tion. This means that the Aksumite collection attests a textual phase preceding that

happens in the oldest Ethiopic manuscripts known so far. cp. the Gospels of Abba Garima nandIll. and ms. Biblioteca Apostolica Vaticana, Aethiop. 25, discussed by ZUURMONP, 1989. II part,pp. 49, 52. 57. These substitutions certainly led to erroneous readings in later (assuming thefeature is chronological) or different local (if the feature is diatopical) traditions, where ta. It and qa I q were consistently used and distinguished. and to additional errors as a consequence of attempts at scribal corrections. This kind of error is directly linked to a precisepalaeographic context. For the individuation of an error which is directly linked to a preciselinguistic context ycbe I dibe), cp. BAUSI. 2005b. p. 163.

Cp. DILLMANN, 1865, cc. 463 f.; LBSLAU 1987, p. 421a.13 Cp. COQUIN, 1966; BRAKMANN, 1979; BRAPSHAW,1987; STEIMER,1992. pp. 72-79; cp. alsothe Index ofCopto-Arabic origin in the Ethiopic Sinodos, BAUSI, 1995, text, p. 7, transl., p. 3; theEthiopic Synaxary too credits Hippolytus with 38 canons on the law of the Church, cp. BUDGE,1928, p. 596; COLIN, 1992, pp. 492-95; the same in the Copto-Arabic Synaxary; cp. also MARKS

CHIBS, 1993, pp. 39-43. DIX 1937 followed his predecessors Emst Jungklaus and Burton SeottEaston in adopting for his reconstruction of the Traditio apostolica a numbering in 38 chapters,cp. BRADSHAW,2002,p. 12300


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The .so-called Traditio apostolica(: preliminary observations on the new Ethiopic evidenceof the 'bipartite> or 'tripartite collections' Synodw A1exandrina included), andsince 'Ethiopic r contains each single component of the Synodus Alexandrina aswell (as independent texts it is also likely that the Aksumite collection immediately preludes to it. Numbering of 'Ethiopic r Traditio apostolica demonstratesthat it was probably understood as the second in a series of 'Rules'. Whilst noIWIDbers appear before or after the '2nd Rule' in the Aksumite collection, the TraMtio apostolica may have been displaced from the place it occupied once and towhich it owes its numbering.

The next question to ask is what preceded the 'so-called Traditio apostolica''liven that, in consideration of what is stated in its


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Alessandro Bausimore than necessarf7. The fact that in the Latin collection the treatise is missingand that in the ksumite collection it is displaced28 is an obstacle that can be easilyovercome: the Latin collection is defective and what followed in the codex is notknown29. Moreover. uralte transpositions or even suppressions might have occurred in both the Latin and the Ethiopic I' versions.

In this case, should the hypothesis of any connection with the title fleplXap C1/,ux:rUJv cbroOTol.,1CPl r c a p t X ~ o J t c ; still be considered30, the so-called Traditio(cp. AUD .T. 1958. pp. 37ff.) that within the tripartite collection (according to him: Canones ec-clesiastici. Traditio apostolicct, l spl xapt(]llaTwv) the latter two sections (Hippolytean writings)have been transposed (i.e that the original sequence was: l tpi XtxplupaT(QV, transitional formula[H. 57.11-251. Traditio apostolica). However. this hypothesis is invalidated by the secondarycharacter of the formula itself in comparison with the archaic and independent character of thel epl XP UpIXTWV section as demonstrated by the ksumite coHection. A reassessment of the evi-dence, although with some exaggerations and philological approximations, was proposed someyears ago in the contribution by ESHETU, 1988; cp. also BAUSl. 2003. pp. 30ft .

27 Just to give some examples, the statement by MARI


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The tso-called Traditio apostolica


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Alessandro Bausitext-critical methodology33. Text-criticism (which is based on


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The )s(H:aUed Traditio apostolica


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Alessandro BausiNo. 1 = Br. 6),


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The )so-called Traditio apostolica.h I l ~ u (Otj & I 1f1:Y.. J 1t.A.fil J".'A-i: J ttc11(.f)2 (: '1111)T3 I H..hh I IIh,, Ktt:Ktt:fi4 I 'ltrlHJor JAihAmT I AM. A U..Ol.I llh I (4) dJIItr It 1 htr 1:T I f,llAh I...11 .... . .. I hhlll mmAr I IJOllh I :tJl..III O D ) ~ i ) I 1I:tF;{J:,..1 It . ... =hcll1:J''')h I mf, AtL\.: mHA.t;:\. I mAtr-1t- I JA(OP} 1 'JA,.,: Jr. ''')::[Unpublished; Br. 6 'Ethiopic r 9J.APPARATUS - (2) I mA.lIl ms.' (3) I pro It1J01TJ1J1JO I I21\C1\f I ms.1 ) 111M- I ms. 4 pro

I I h I ~ f i : t ) l 1 (4) I IJAIJO I ms.1) Likewise, i anyone should offer cheese) and olives, let him say: (2) 'Sanctifythis milk that has been coagulated, coagulate us also to your love, (3) make usnot depart from your sweetness}; also [sanctifyF this fruit of the olive tree,

which is in the likeness of your (anointmentp that you have poured fromthe trees for life for those who hope in you', (4) But in every blessing let therebe said to youl : (Glory to the Father, the Son with the Holy Spirit, in your holychurch, both now and always and to all ages of ages. Amen\>.NOTES - (1) I Lit.: (bread ofmilb. cp. DILLMANN 1865. c. 68, who gives the term as attestedin the Book o Jubilees cp. VANDERKAM. 1989. text, p. 162.8. transL. p. 189.3 ( 29.15). esp.n.: but the alleged correspondence with botyterum butter of the Latin version must becorrected, as the Ethiopic corresponds to caseum cheese as formerly stated by ILL-MANN, 1851. p. 72, n. 47), which is also in the Latin version of he same passage (cp. VAN-DERKAM, 1989, text. p. 283, 29.15). while botyterum corresponds to Ethiopic -tllh I;the expression is not recorded in LBSLAU, 1987, p. 6700 cp. .v cheese.j (3) I The Ethlopie version strictly links the first part ofvs. 3 with vs. 2: ifthe Ethiopic is right (as it is likely),the punctuation of the Latin text should be changed as follows: et nos conquagians tuaecantan fac 0 tua du1citudine non recedere;fructum etiom huncolivae etc. 2 (sanctifyJ isto be supposed. I (anointment)>> is a conjectural reading; the mB. has bread instead,which gives no meaning: but 't1l11+ J thA.1I bread of milk is used to render cheesein vs. 1 and it may have been erroneously repeated here; the two words are likely to havebeen exchanged due also to palaeographic reason, as they are rather similar: 'tllltT.,bread.>, and :"lIh+ 2, anointment. The rendering of richness)) for Latin pinguidinisin Br. is rather inappropriate: there is allusion here to oil, as fruit of the olive tree. I (4) IThe Ethiopic version would suggest a different punctuation of the Latin text: In omn; verobenedictione dicatur tibi:


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Alessandro Bausi(4) Br. 40 (


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Alessandro BausiAPPARATUS - (2) I non sputante (te). sed fiante sp(irit)u i n) t e ) ~ Hauler 1900; expunxitBotte. 1963, pp. JOO sq., n. 3; 1960, p. 13 sq ; Geerlings. 1991, p. 310; cJ etiam N i c o l o ~2005a, pp. 382-84; 2005b. p. 235. n. 94.( 1) And always imitate to sign your forehead with reverence. For this sign ofthe Passion is dear and approved against the devil, i you do so with faith, notso that you may be seen by human beings but through knowledge presenting[it] like a shield. (2) For when the adversary sees the power that is from theheart, so that a human may reveal the likeness of the Word dearly displayed,he will be routed by the not spitting but breathing mouth. (3) Moses, displaying this with the sheep of the Passover that was sacrificed, sprinkled the bloodon the threshold and anointed the posts [and] denoted that faith which is nowin us, which is in the perfect Sheep. (4) And signing the forehead and eyeswith the hand, let us escape him who is trying to destroy us, [Br. 42,p.216}.

(c) (1) dJlJAL I lll=tl I To:t I ~ ( S ) o P W I AilllD I TAr-CT t .>'1: I"ill",,.., I AIJA3 I fl..enn I btD.:t J m f . . T c h ~ 4 J A>'oP t R ~ t I l J r . j : I+, Gs I hit I Afl ....).. AQill1:1:. T + I J ~ I "(It)11 +>.r-C(+)8 IhOD I Y:CIJ I -}o"llit, (2) f D H ~ + ? ( m ) r l I ch.t ' . .11+. Al1. '1M fl1All. I R r/tA =1611+. C ) m . . ~ . +(,)ft(?2 I A'' ' . ~ C C ) Y : I ~ , . , . ~ ~ Ihit J O(+)d.A3 I 1\1\ 1 OAiIT'H-ll. (3) .lD-A1: I h ~ O D ' heAt'.(Ilk(\, I RdJ6 I H04-11t) I ,.f.mQ11 ,.IJO I 1Int'11 lD-h+ I rC4-?+ I

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m&--dJ (+)1= (+)llh1 , hO+ I A,h. ). +. f..AU. I 1 l ~ I ' ~ ' r + IO ~ O D I OOJi) u (4) :(2\' )9 1 I A,h: m h l J ~ ' + I R . I )."J" I'0: 11. 141"'111 A9 1f2 I +1: 1 ,.f.t1Dtic I [Unpublished; Br. 42 ='Ethiopic I 35].APPARATUS - (1) I pro I. t 2 ~ o P h f ms 1 pro lM I. I 4 pro . , , . . , + ~ I (moreconsueto, if Bnus;, 2005 . pp. 162 sq.). I 5 (+)11l{C) I conido. I 6 pro H ~ I (e~ + l . . h , e I). I i hA f ms l s + A ~ C + =ms.; forsitan


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Alessandro Bausi11114-11.1J I 111 mlldt : mllllU I hoP = . + + q ~ I go. J tD-/M- : SJOC4-... .,. :r4f)1-l-1 m&-11f-l- .. : 1111.110+ = ' h I ~ ' 1 J . e ~ J I , 1 1 1 ~ I ?f tllJif.. ..11-1Y..l: o t \ . ~ . H m l l O ~ I 01110 = lAA-SJO (4) 1111'1: = { :hoP = o - t ' 1 J ~ .tt:S oP I P1: I O ~ ' I (aft? ,' ,1' J SJOAA I f,L. I-- }.. : t ~ 1 ~ : ['Ethiopie IT': D. 144.3-16 ( 47); cp. H. 48.2-15 ( 48)].APPARATUS - (1) I tf1 r: Duensing. 1946 per errorem). 1) And always be eager to sign your forehead, because this sign of the Passion 1 is then against the familiar Satan; and let it show whether you haveacted in faith, not that which is evident to people alone, but you know thatyou put on the breastplate. (2) And the one who opposes, when he sees thestrength of a rational, inner man that is in the heart - that he has signedhimself inwardly and outwardly by the sign of the Word - then he tremblesand lees quickly behind the Holy Spirit. This is the one who is in a person,who has made a dwelling place with him. (3) This is what Moses earlier taughtus through the Iamb in the Pascha that was slaughtered, and he commandedthat its blood be smeared on the lintel of the door and the doorposts. IThesmearing, then, made known I what we now have, the faith that has dweltupon us, that he has given to us in the perfect Lamb. (4) I f in this we signthe forehead with the hand) then we will be saved from those who want to killus. [Br. 42, p. 216; trans ' by Tames VanderkamJ.NOTES - (1) I Cp. VS 3. I 3) 1 The smearing, then, made known is a peculiar Ethiopicreading not shared by the other witnesses (Sahidic and Arabic) of the Synodus Alexandrina.cp. PERIBR, 1912, text, p. 612.2-4; TILL - LEIPOLOT. 1954. p. 42.16-17; cp. transL in Br.p. 216. The 'Ethiopic II' reading is likely to be an inner Ethiopic development caused bypalaeographic features, cp. above the notes on no. 5 c), vs. 3, as well as by a defectiveunderstanding of the particle A1h I This also implies that 'Ethiopic If text, for some portions, is the result of the conflation of an older Ethiopic text, as attested in 'Ethiopic I andof a new Arabic-based Ethiopic translation: this is evident also in vs. 1, where the incipit isidentical, and the expression sign of the Passion has been retained, while it is missing inthe Sahidic and Arabic versions.

(6) Br. 38B,S-6; Br. 43 (


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The >so-called Traditio apostolica(: preliminary observations on the new Ethiopic evidencetraditionem) ... [Latin 78.30-35; TIDNER, 1963, p. 144; cp. HAULER, 1900,p. 118].(5) And so, when these things are heard with thankfulness and true orthodoxfaith, they provide edification for the church and eternal life for believers. (6) Iinstruct that these things be kept by those who are wise. For to all who hearthe apos .... [Br. 38B,5-6, p. 186J.

(b) (1) Haec itaque si cum gratia et fide recta accipiuntur, praestat aedificationemin ecclesia et vitam aeternam credentibus. (2) Custodiri haec consilium do abomnibus bene sapientibus. Universis enim udientibus apostolicamtra(ditionem} ... [Latin 80.30-35; TIDNER, 1963. p. 150; cp. HAULER, 1900,p. 121]. 1) And so, if these things are received with thankfulness and true faith, theyprovide edification in the church and eternal life for believers. (2) I give instruction that these things be kept by all the wise. For to all who hear theapostolic tra .... [Br. 43,1-2, p. 222].

(c) (1) Ifl+ = ,h. OA;J I ( f J ( J " ~ " 7 c r : , . I e:"":" I A' e:"A(oP}Cl ill'~ 1 I 1 I . Olt+ I hCfli:l' I fD:hJ AD(+}2 J AttAr I Alr-t\-tlfh I MA =.eA,. ,. = (2) floP. tr-i\otlfh: , ~ i t , . , O ' " = Hth'Pcl: . ,.,IIR I1\..eO.,...6 I A'PT' ItAfl:h-f.. oP '/. I ~ ~ I (3) ,,/loP I hoP1I. Ita;.:6 ''PT I 11 .;)' 11 1l '..J:Jthtlfh i I m'Pcr I oPT +: ( A . . ) . e L : " ~ 2 :1 t ~ 1 t 3 I .e+lD-tlfh I o P t j : ~ & a ' I T,.,UC +)4 I fDoP'i 4f-&a's: A1t6 ..,111HItJtl1'tlfh I L+fD;t-+ I ~ : ' ~ 1 - 1 L : J ' ~ I H1t..ontt:+m-,. (4) oPPI

~ h h1M I h;)1 " I .ehP'T = 11th: 1IdbC I AAA I . e ~ A 1 P t l f h I~ ' H ' . e ' 1 ~ ' i I ~ ~ / I ( + ) l J It+ I helli:' I m-1I+ I 1Itft.' I oPC"'::[Unpublished; Br. 43,1-3 = 'Ethiopic r 35; Br. 43,4 = 'Ethiopic I 38b].APPARATUS - (1) t ~ h r I ms. I 2 J ) t h ~ I ms. I (3) I 0)'1(T f 1Jou) I conicio. I2 .eL.:tJJ. I ms. I ) [A]).A I conicio. 14 -l-ruc-l- I ms. I S forsitan expungedum. 16 (hl\) Iconicio. I 4) I : t ~ n - l - f ms. 1) And so, when these things are known with thankfulness and true faith)they provide edification in the church and eternal life for all the believers. (2)For all who hear the apostolic tradition, the heresies will not be able to leadastray any right one, (3) for in this way the heresies have become many:Ibecause of you, (not)2 approving the apostolic tradition3, leaders studiousfor the doctrine, and studious for one's own wish. abandoning oneself to hisown passions, what is not convenient'. (4) lAnd if then there is somethingthat we have shortened, our brothers, may God reveal [it] to those who areworthy, as he pilots the holy2 church in the tranquiP harbour1.NOTES - (3) I The text of vs. 3 is extremely difficult and the translation is largely hypothetical; if some conjectural readings were accepted (flA1{T' hOD) I ""''Pc' I (lDtp '.

315


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Alessandro Bausi( h . ) I - ' - ~ J S . . I IA]M I 1-+ ,.,.. I ~ t - . I ~ { } J [ ( I ) O D I j ~ t - . ' f] (IV') I '1ft.tllf.htr.,.,.. I '-+(1): + I . e + ' 1 ~ I A..?JS. I h . t J D ~ : ' I), a radically alternativetranslation could be proposed: because the leaders studious for the doctrine (dQ not) a p ~prove the apostolic tradition, (but) abandon oneself to his own passions of one's wish, whatis not convenient, 11 The emendation seems unavoidable. I The term for (tradition isthe verbal noun (infinitive) 0fJIP ', (accusative while it was the abstract I in vs.2; the verbal noun tJD1'9' J is used for translating Latin traditio in Br, 1.2 (CIt M ICh/l./ttID'f'IP. =ad verticem tradition is, Latin 68.3) and in Br. 1,3 (tJD'f'9' I = raditio"em, Latin 68.5-6). I 4) I Vs. 4 belongs in the fmal part of 38 of'Ethiopic r and does notfollow immediately vs. 3. that belongs in 35 (cp. above and the Table 1). The whole vs. 4has been retained by 'Ethiopic II' togeth.er with other interpolated passages (Decree of theApostles, Didache, .Didascalia, cp, above and the Table I). with only the minor variant ofinto the tranqUillity of the harbour. 12 No doubt. holp. against worthy of the Sahidicand Arabic version, is the original reading. 13 The tranquil harbOUr is also attested by theSahidic and Arabic version. while OIJ- h'H e . . . . , ~ ~ I

' ~ i l T I It ,.. hcM:.f', m-ilTI 1Itft.' I tlDC" I. { Ethiopic If: D.144.16-146.10 41); cp. H. 48.15-26 48)].

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I) If you learn this with thanks and with the right faith, then you will bestrong and he will give you eternal life. (2) This is the decree for you that youmay be preserved through it, you who have a heart, if you keep everything.The one who keeps the teaching of the apostles no heretics will hinder. (3)They are the rebellious ones who have gone astray and have corrupted theteaching of the apostles, if people come from them. Thus the heretics becomenumerous because those who have heard them do not want to learn the command of the apostles but do only their will - whatever they have c h o s e n ~ and[not] that which is proper. (4) And if there is something that we have shortened, our brothers. may God reveal [it] to those who are worthy. as he pilotsthe holy church into the tranquillity of the harbor. [Br. 43, p. 222; transL byJames Vanderkam).


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Alessandro BausiBRADSHAW. PAUL F.. 1987. (P.F.B. - CAROL BEBAWl). L987. The Canons ofHippolytus A l ~

cuin I GROW Joint Liturgical Study 2, Nottingham: Grove, 1987).-, 2001. 'The problems of a new edition of the Apostolic Tradition . in TAFT - WlNKLER,2001, pp. 613-22.-, 2002. (P.F.B. - MAxWBLL E. JOKNSON - L. EDWARD PHILLIPS), The Apostolic Tradition. ACommentary Hermeneia. Minneapolis. MN: Fortress Press, 2002).BRAICMANN, HBINZGERD, 1979. 'Alexandreia und die Kanones des Hippolyt', in /ahrbuchfor Antike und Christentum. 22 (1979), pp. 139-49.BUDGE, ERNST ALFRED WALLIS, L928. The book of the Saints of the Ethiopian Church. Atranslation of he Ethiopian Synaxarium M ~ 1 ; 1 a f a Senkessar made from the manuscriptsOriental 660 and l in the British Museum by Sir B.A. W.B. 4 vols. (Cambridge, 1928

(rist. 2 vols., Hildesheim - New York. 19761).CAMPLANI, ALBERTO, 2oo6a. 1937).DUENSiNG, HUGo, 1946. er athiopische Text der Kirchenordnung des Hippolyt. Nach 8Handschrijten herausgegeben und abersetzt Abhandlungen der Akademie der Wissensc:baften in GOttingen. Pbilologisch-historische I


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Alessandro Bausinen und Aujsiitze von Mitgliedern des Heidelberger Instituts for Papyrologie zwischen1982 und 2004 (Archiv fUr Papyrusfoschung und verwandte Gebiete Beiheft 16, Miin-chen - Leipzig: KG. Saur. 2004), pp. 296-312.

DE LAGARDE. A. PAUL 1883. Aegyptiaca (GOttingen: Pauli de Lagarde Studio et Sumptihusedita, 1883; repr. Osnabruck: Otto ZeHer Verlag. 1972).LESLAU WOLF, 1987. Comparative Dictionary of Ge ez (Classical Ethiopic) (Wiesbaden:Harrassowitz Verlag. 1987).

MARKSCHIES. CHRlSTOPH, 1999. Wer schrieb die sogenannte Traditio Apostolica? NeueBeobachtungen und Hypothesen zu einer bum losbaren Frage aus der altkirchlicbenLiteraturgeschichte', in WOLfRAM KINZIG - CHRISTOPH MARKSCHIBS - MARKUS VINZENT, Tauffragen und Bekenntnis. Studien zur sogenannlen


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