A COPTO-GREEK HYMN FOR JOHN THE BAPTIST ......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

Ephemerides Liturgicae 131 (2017) 80-91

A COPTO-GREEK HYMN FOR JOHN THE BAPTIST

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.


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. ⲣ︦ⲟ︦ⲋf︦f. 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.


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 ⲓⲱⲁⲛⲛⲟⲩ ⲕⲁⲓ ⲕⲉⲣⲝ ⲱⲣⲑⲱⲇⲟⲝⲟⲛ

Ἅγιος ὁ Θεός, χαῖρε Ἰωάννη καὶ κήρυξ (τῶν) Ὀρθοδόξων

Holy God, hail to John, also the herald of the Orthodox

ⲁⲅⲓⲟⲥ ⲉⲓⲥⲭⲩⲣⲟⲥ ⲭⲉⲣⲉ ⲕⲉ ⲡⲣⲟⲇⲣⲟⲙⲟⲩ ⲧⲟⲛ ⲗⲓⲭⲛⲟⲛ ⲁⲧⲟⲩ ⲕⲟⲥⲙⲟⲩ

Ἅγιος ἰσχυρός, χαῖρε καὶ πρόδρομος ὁ λύχνος αὐτοῦ (τοῦ) κόσμου

Holy Mighty, hail to the forerunner, the lamp of this world

ⲁⲅⲓⲟⲥ ⲁⲑⲁⲛⲁ ⲱ ⲥⲁⲣⲕⲱⲑⲓⲥ ⲇⲩⲙⲁⲥ ⲉⲗⲉⲉⲓⲥ

Ἅγιος ἀθάνα(τος) ὁ σαρκωθεὶς δι’ἡμᾶς ἐλέ(ησον ἡμᾶς)

Holy Immortal, who was incarnated for us, have mercy upon us

Ϥⲟⲩⲁⲁⲃ ⲛ︦ϭⲓ ⲡⲛⲟⲩⲧⲉ ⲉϥϯ ⲣⲁϣⲉ ⲛ︦ⲓⲱⲁϩ ⲉϥⲕⲩⲣⲓⲍⲉ ⲛ︦ⲧⲉϥϭⲓⲛⲉⲓ ϥⲟⲩⲁⲁⲃ ⲛ︦ϭⲓ* ([p. ⲣ︦ⲟ︦ⲏ︦])

Holy is God, giving happiness to happiness to John to preach His holy advent. Holy is Mighty

[ⲡ]ϫⲱⲱⲣⲉ ⲉϥϯⲣⲁϣⲉ ⲙ︥ⲡϥ̀ⲧⲣ[ⲟ]ⲧⲣⲟⲙⲟⲥ ⲁⲩⲱ ⲡϩⲏⲃⲥ ⲙⲡⲕⲟⲥⲙⲟⲥ ⲧⲏⲣϥ ϥⲟⲩⲁⲁⲃ ⲛϭⲓ ⲡⲁⲧⲙⲟⲩ ⲙⲁⲩⲁⲁϥ ⲡⲛⲧⲁϥⲧⲱⲟⲩⲛ

Giving happiness to His forerunner and the lamp of the whole World. Holy is the only immortal who rose up.

ⲭⲉⲣⲉ ⲓⲱⲁⲛⲛⲏⲛ ⲃⲁⲡⲧⲓⲥⲧⲁ ⲡⲁⲛⲉⲛⲧⲓⲙⲏⲛ ⲧⲟⲩ ⲭ︦ⲩ︦ = ⲥⲩⲙⲟⲙⲉⲣⲟⲛ ⲡⲣⲟⲫⲏⲧⲟⲛ ⲛ̀ⲕ︦ⲱ︦

Χαῖρε Ἰωάννη βαπτιστά, πανέντιμος τοῦ Χριστοῦ συνόμηρος24 (τῶν) προφητῶν ἐν Κυρίῳ.

Hail to John the Baptist, the honourable of Christ, the fellow hostage of the Prophets in Lord

ⲁⲅⲓⲟⲥ ⲱ ⲑ︦ⲥ︦ ⲭⲉⲣⲉ ⲑ︦ⲱ︦ⲫⲱⲣⲉ ⲕⲉⲕⲉⲣⲝⲇⲟⲓⲥ ⲇⲓⲕⲁⲓⲟⲥⲩⲛⲏ ⲡⲣⲟⲡⲇⲣⲟⲙⲟⲛ ⲛⲇⲟⲝⲏ ⲁⲑⲗⲓⲏⲧⲏⲥ ⲁⲗⲏⲑⲓⲁⲥ

Ἅγιος ὁ Θεός, χαῖρε θεοφόρε καὶ κήρυξ τῆς δικαιοσύνης. πρόδρομος ἐν δόξῃ ἀθλητὴς (τῆς) ἀληθείας

Holy God, hail to God-bearer, herald of justice, forerunner in glory, athlete of truth

︦ⲁ̄ⲅ︦ⲓ︦ⲟ︦ⲥ︦ ⲉ︦ⲓ︦ⲥ︦ⲭ︦ⲩ︦ ⲭⲉⲣⲉ ⲡⲁⲣⲑⲉⲛⲟⲩ ⲕⲁⲓ ⲫⲱⲥⲧⲏⲣ ⲁⲧⲟⲩ ⲕⲟⲥⲙⲟⲩ ⲉⲩⲅⲛⲟⲙⲏⲛ ⲁⲩⲧⲟⲩ ⲗⲟⲛⲫⲓⲗⲁⲧⲟⲩ ⲃⲁⲥⲓⲗⲉⲩⲥⲱⲛ

Ἅγιος ἰσχυρός. Χαῖρε παρθένε καὶ φωστὴρ τοῦ κόσμου εὐγνώμων αὐτοῦ ὁ φίλος τοῦ βασιλέως.

Holy Mighty, hail to the chaste and luminary of the world, the indulgent friend of his king

ⲁⲅⲓⲟⲥ ⲁⲑⲁⲛⲁⲧⲟⲥ ⲟ ⲥⲁⲣⲕⲱⲑⲓⲥ ⲇⲓ ⲩⲙⲁⲥ

Ἅγιος ἀθάνατος ὁ σαρκωθεὶς δι΄ἡμᾶς

Holy Immortal, who 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 ⲟⲩⲟⲩⲣⲁⲛⲟⲩⲥ ⲕⲁⲓ ⲧⲛ ⲅⲉⲛ ⲑⲉⲙⲉⲗⲓⲟⲥ ⲱⲥⲁⲩⲧⲟⲥ ⲡⲁ* ([p. ⲣ︦ⲡ︦]ⲑ ︦

Πρῶτος Λόγος τοὺς οὐρανοὺς καὶ τὴν γῆν θεμέλιος ὁ Θεὸς αὐτὸς παραγέγονεν

The First Word, (the) founder of heaven and earth, the God himself came

ⲣⲁⲕⲉⲕⲱⲛⲏⲛ ⲉⲛ ⲓⲱⲣⲇⲁⲛⲏ ⲃⲁⲡⲧⲓⲥⲧⲏⲛ ⲉⲡⲟ ⲓⲱⲁⲛⲛⲟⲩ ⲟⲩⲧⲟⲥ ⲱ ⲡⲣⲟⲇⲣⲟⲙⲟⲥ ⲛ̀ ⲧⲉⲣⲉⲙⲁⲥⲓⲛ (?) ⲟⲩⲧⲟⲥ ⲱ ⲫⲱⲃⲉⲑⲏⲥ ⲉⲛⲉⲧⲁⲧⲁ ⲟⲩⲧⲟⲥ ⲉ ⲁⲅⲅⲉⲗⲉⲓ ⲇⲱⲝⲁⲥⲟⲩⲥⲓⲛ ⲟⲓ ⲟⲩⲣⲁⲛⲉⲓ ⲁⲩⲧⲟⲥ ⲁⲛⲉⲗⲉⲱⲭⲑⲓⲥⲁ ⲕⲁⲓ ⲕⲁⲧⲁⲧⲉⲗⲑⲟⲛ ⲧⲟ ⲡ︦ⲛⲁ︦︦ ⲧⲟ ⲁⲅⲓⲟⲛ. ⲩⲙⲛⲏⲙⲏⲛ ⲉⲡ ⲁⲩⲧⲟⲩ ⲫⲱⲛⲏⲧⲟⲩ ⲡ︦ⲣ︦ⲟ︦ⲥ ︦ⲙⲁⲣⲧⲩⲣⲟⲩⲥⲁ ⲉⲗⲉⲭⲑⲏ ⲟⲩⲧⲟⲥ ⲉⲓⲥⲧⲓⲛ ⲟ ⲩⲓⲟⲥ ⲙⲟⲩ ⲟⲩ ⲁⲅⲁⲡⲏⲧⲟⲥ ⲙⲟⲩ ⲉⲅⲱ ⲉⲛ ⲉⲩⲇⲟⲅⲏⲥⲁ

ἐν Ἰορδάνῃ (τοῦ)25 βαπτισθῆναι ὑπὸ τοῦ Ἰωάννου οὗτος ὁ πρόδρομος ἐν περάμασιν οὗτος ὁ φωβηθὴς αἰνεῖται οὗτοι οἱ ἄγγελοι δοξάσουσιν. Οἱ οὐρανοὶ [αὐτῷ] ἠνεῴχθησαν26 καὶ κατῆλθε τὸ Πνεῦμα (τὸ) Ἅγιον (καὶ) ἔμεινεν ἐπ’ αῦτοῦ. Φωνὴ τοῦ Πατρὸς μαρτυροῦσα λέγουσα27 Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός μου, ἐγὼ ἐν ᾧ εὐδόκησα28

in the Jordan in order to be baptized by John, this forerunner is in water, this frightened is praised,29 these angels will glorify. The heavens were opened up and the Holy Spirit descended and remained up Him. The voice of the Father witnessing said: “This is my Son, the beloved in whom I am well pleased”.

ⲭⲉⲣⲉ ⲓⲱⲁⲛⲛⲏⲥ ⲡⲉⲥⲧⲏⲗⲗⲟⲥ ⲛⲟⲩⲱⲉⲓⲛ ⲉϥⲥⲱⲕ ϩⲁⲑⲏ ︤ⲙⲡⲉϥϫⲟⲉⲓⲥ ϩⲓϫⲙ ⲡⲥϥϫ ⲡⲓⲱⲣⲇⲁⲛⲏⲥ ⲡⲟⲩⲏⲏⲃ ⲉⲧϫⲏⲕ ⲉⲃⲟⲗ ⲡⲉⲡⲣⲟⲇⲣⲟⲙⲟⲥ ⲉⲧⲟⲩⲁⲁⲃ ⲡⲕⲩⲣⲝ ⲉⲧⲱⲛϩⲟⲧ* (p. ⲣ︦ⲡ︦) ⲡⲉϣⲃⲏⲣ ⲙ︦ⲡⲡⲁⲧϣⲗⲗⲉⲉⲧ Ϯⲟⲩⲏϩⲥⲁϩⲛⲉ ⲛⲁⲕ ⲡⲁⲙⲉⲣⲓⲧ ⲓⲱϩⲁⲛⲛⲏⲥ ϩⲓϫⲙ︦ ⲡⲓⲱⲣⲇⲁⲛⲏⲥ ⲛⲅⲃⲁⲡⲧⲓⲍⲉ ⲙⲙⲟⲓ ⲛⲧⲁⲕⲱ ⲉⲃⲟⲗ ⲛⲛⲉⲛⲃⲉ30 ⲛ︤ⲟⲩⲱⲛ ⲛⲓⲙ.

Hail to John the column of light drawing before His Lord on the Jordan, the perfect priest, the holy forerunner, the entrusted herald* (fol. 180) the friend of the bridegroom. I order you, my Beloved John on the Jordan to baptize me, in order that I forgive the sins of everyone.

ⲁⲛⲟⲕ ⲡⲉ ⲓ︦ⲥ︦ ⲡϣⲏⲣⲉ ⲙ︦ⲡⲡⲁⲛⲧⲱⲕⲣⲁⲧⲱⲣ ⲛⲧⲟⲕ ⲡⲉ ⲓⲱϩⲁⲛⲛⲏⲥ ⲡϣⲏⲣⲉ ⲛⲍⲁⲭⲁⲣⲓⲁⲥ ⲁⲛⲟⲕ ⲡⲉ ⲓ︦ⲥ︦ ⲡϣⲏⲣⲉ ⲙⲙⲁⲣⲓⲁ ⲛⲧⲟⲕ ⲡⲉ ⲓ︦ⲱϩ︦︦ ⲡϣⲏⲣⲉ ⲛⲗⲓⲥⲁⲃⲉⲧ ⲁⲛⲟⲕ ⲡⲉ ⲓ︦ⲥ︦ ⲡϣⲏⲣⲉ ⲛϯⲡⲁⲣⲑⲉⲛⲟⲥ ⲛⲧⲟⲕ ⲡⲉ ⲓⲱϩⲁⲛⲛⲏⲥ ⲡϣⲏⲣⲉ ⲛϯⲁϭⲣⲏⲛ ⲁⲛⲟⲕ ⲡⲉ ⲓ︦ⲥ︦ ⲡⲣⲏ ⲛⲧⲇⲓⲕⲁⲓⲟⲥⲩⲛⲏ ⲛⲧⲟⲕ ⲡⲉ ⲓⲱϩⲁⲛⲛⲏⲥ ⲡⲥⲓⲟ[ⲩ ] ⲙⲡⲛⲁⲩ ⲛϩⲧⲟⲟⲩⲉ ⲁⲛⲟ[ⲕ] ⲡⲉ ⲓ︦ⲥ︦ ⲡϣⲏⲛ ⲙⲡⲱⲛϩ [ⲛ]ⲧⲟⲕ ⲡⲉ ⲓⲱϩⲁⲛⲛⲏⲥ ⲡⲥⲟ[ⲧⲡ*(p. ⲣ︦ⲡ︦ⲁ︦) ⲛⲛⲉⲡⲣⲟⲫⲩⲧⲏⲥ

I am Jesus the Son of the Almighty. You are John son of Zacharia. I am Jesus the Son of Mary. You are John son of Elisabeth. I am Jesus son the Virgin. You are John the son of the barren. I am Jesus the Sun of the righteousness. You are John the star of the morning hour. I am Jesus the tree of Life. You are John the chosen *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 ⲁⲛⲟⲕ ⲡⲉ ⲡⲉⲕϫⲟⲉⲓⲥ ⲉⲧϣⲁϫⲉ ⲛⲙⲙ︦ⲁⲕ ⲁϫⲓ ⲡⲓⲱⲣⲇⲁⲛⲏⲥ ⲛⲅⲃⲁⲡⲧⲓⲍⲉ ⲙⲙⲟⲓ ⲁ ⲓⲱϩⲁⲛⲛⲏⲥ ⲟⲩⲱϣⲃ ⲡⲉϫⲁϥ ⲙⲡⲥⲱⲧⲏⲣ Ϫⲉ ϩⲣⲱϣ ⲛϩⲏⲧ ϫⲉ ⲁⲓⲃⲟⲗ ⲉⲃⲟⲗ ϩⲁⲑⲱⲧⲉ ⲁⲛⲟⲕ ⲡⲉⲧⲣⲭⲣⲓⲁ ⲛⲃⲁⲡⲧⲓⲍⲉ ϩⲛ ⲛⲉⲕϬⲓϫ ⲁⲩⲱ ⲛⲧⲟⲕ ⲉⲧⲛⲏⲩ Ϣⲁⲣⲟⲓ ⲡⲉϫⲉ ⲓ︦ⲥ︦ ⲛⲁϥ ϫⲉ ⲡⲉⲧϣϣⲉ ⲉⲣⲟⲛ ⲡⲉ ⲉⲧⲣⲉⲛϫⲏⲕ ⲉⲃⲟⲗ ⲛⲇⲓⲕⲁⲓⲟⲥⲩⲛⲏ ⲛⲓⲙ

I order you, my Beloved John. I am Your Lord who is speaking with you. Tell the Jordan, that you baptize me. John replied and said to the Saviour: “It even is a burden to unloose garment31 I need to be baptized by your hands and you who is coming to me? Jesus said: “It is befitting to us to fulfil all righteousness.”32

ⲓⲱⲁⲛⲛⲏⲥ ⲧⲉ ⲁϥⲁⲙⲁϩⲧⲉ [ⲙ]ⲡⲉⲥⲱⲧⲏⲣ ⲁϥϫⲱⲕⲙ ⲛⲁϥ [ϩ]ⲙ ⲡⲙⲟⲟⲩ ⲙⲡⲓⲱⲣⲇⲁⲛⲏⲥ [ⲁⲩⲱ] ⲛⲧⲉⲩⲛⲟⲩ ⲁⲩⲟⲩⲱⲛ [ⲛ]ϭⲓ ⲙⲡⲏⲩⲉ ⲁ ⲡⲉⲡ︦ⲛ︦ⲁ︦ ⲉⲓ [ⲉⲡⲉⲥⲏⲧ]* (p. ⲣ︦ⲡ︦ⲃ︦) ⲁ ⲧⲉⲥⲙⲏ ⲙⲡⲓⲱⲧ ⲉⲓ ⲉⲃⲟⲗϩⲛ ⲧⲡⲉ ϫⲉ ⲡⲁⲓ ⲡⲉ ⲡⲁⲙⲟⲛⲟⲅⲉⲛⲏⲥ ⲡⲛⲧⲁ ⲡⲁⲟⲩⲱϣ ϣⲟⲟⲡ ⲉϩⲣⲁⲓ ⲛⲧⲏⲧϥ ⲁϥⲉⲓ ⲉϫⲙ ⲡⲕⲁϩ ⲁϥⲥⲱⲧⲉ ⲙⲡⲉϥⲗⲁⲟⲥ Ϫⲉ ⲛⲧⲟϥ ϩⲙ ⲡⲉϥⲟⲩⲱϣ ⲙⲛ ⲡⲟⲩⲱϣ ⲙⲡⲉϥⲓⲱⲧ ⲛⲁⲕⲁⲑⲟⲥ Ϫⲉ ⲁϥⲉⲓ ⲁϥⲥⲱⲧⲉ ⲙⲙⲟⲛ

John held the Saviour, he washed him with the water of the Jordan. And straightway the heavens were opened and the Spirit descended. The voice of the Father coming from the heaven: “This is my Only Begotten, in whom my will is upon Him. He came down to the Earth and save His people. For He is from His will and the will of His Good Father, He came and saved us

ⲇⲉⲩⲇⲉ ⲡⲁⲛⲧⲉⲥ ⲉ ⲗⲁⲓⲟⲓ ⲡⲟⲣⲉⲩⲥⲱⲙⲉⲑⲁ ⲡⲉ ⲓⲟⲣⲇⲁⲛⲏⲛ ⲓⲱⲁⲛⲛⲏⲥ ⲃⲁⲡⲧⲓⲍⲉⲛⲑⲁⲓ ⲃⲁⲡⲧⲓⲥⲱⲙⲏⲛ ⲉⲛ ⲭⲣⲓⲟⲛ ⲁⲩⲧⲟⲓⲥ. ⲁⲛⲉⲗⲑⲟⲛ ⲟ ⲓ︦ⲥ︦ ⲁⲡⲉ ⲧⲁⲕⲁⲗⲓⲗⲉⲁⲛ ⲉⲡⲓ ⲧⲟⲛ ⲓⲱ[ⲣ ⲇⲁⲛⲏⲛ ⲗⲉⲅⲉⲓ ⲧⲉⲓⲥ ⲱⲁⲛⲛⲏⲛ. ⲟⲧⲓ ⲇⲉⲩⲧⲇⲉ ⲃⲁⲡⲧⲓ ⲍⲉ ⲕⲉ ⲧⲁ ⲉⲑⲛⲏ. ⲉⲛ ⲟⲛⲟⲙⲁ ⲧⲣⲓⲁⲧⲟⲥ. ⲁⲫⲓⲗⲟⲧⲁⲥⲧⲟⲓ ⲩⲇⲁⲧⲟⲛ ⲟⲧⲓ ⲇⲟⲩⲧⲉ[* p. ⲣ︦ⲡ︦ⲇ︦)33 ⲧⲓⲥ ⲑⲁⲓ ⲉⲅⲱ ⲃⲁⲡⲧⲓⲍⲁ ⲧⲟⲛ ⲥⲱⲧⲏⲣⲟⲛ ⲱ ⲡⲁⲧⲏⲣ ⲃⲱⲟⲩⲛ ⲧⲟⲛ ⲟⲩⲧⲟⲥ ⲉⲓⲥⲧⲓⲛ ⲟ ⲙⲟⲛⲟⲅⲉⲛⲏⲥ ⲱ ⲛⲉⲕ ⲉⲩⲇⲟⲕⲓⲥⲁⲥ ⲁⲗⲗⲏⲗⲟⲩⲓⲁ

Δεῦτε πάντες οἱ λαοὶ πορευσώμεθα ἐπὶ34 τὸν Ἰορδάνην. ὁ Ἰώαννης βαπτίζει, βαπτισθῶμεν ἐν χερσὶν αὐτοῦ. ἀνῆλθεν ὁ Ἰησοῦς ἀπὸ τῆς Γαλιλαίας ἐπὶ τὸν Ἰορδάνην λέγει τῷ Ἰωάννῃ ὅτι δεῦτε βάπτιζε καὶ τὰ ἔθνη ἐν ὀνόματι τῆς Τριάδος. Ὁ ἄφιλος (?) τῶν ὑδάτων ὅτι τότε [ ] τισθαι (sic?) ἐγὼ ἐβάπτισα τὸν σωτῆρα ὁ Πατὴρ βοῶν Οὗτὸς ἐστιν ὁ μονογενὴς ἐν ᾧ ἐγὼ εὐδόκισα. ἀλληλουία.

Come o all the peoples to go to the Jordan. John baptizes. Let us be baptized in his hands. Jesus came from Galilee to Jordan and says to John that come and baptize the nations in the name of the Trinity. The unfriend of water (sic.) that then …..I baptized the Savior. The Father crying: “This is my only begotten (Son), in whom I am well pleased”, Halleluiah.

ⲁⲙⲏⲓⲧⲛ ⲛⲗⲁⲟⲥ ⲧⲏⲣⲟⲩ ⲛ︤ⲧⲛ︥ⲃⲟⲕ ϣⲁ ⲡⲓⲱⲣⲇⲁⲛⲏⲥ ⲓⲱϩⲁⲛⲛⲏⲥ ⲉϥⲃⲁⲡⲧⲓⲍⲉ ⲛ︥ⲧⲉⲛϫⲓⲃⲁⲡⲧⲓⲥⲙⲁ ϩⲛ︥ ⲛⲉϥϭⲓϫ ⲁϥⲉⲓ ⲛ︥ϭⲓ ⲓ︦ⲥ︦ ⲉⲃⲟⲗϩⲛ︥ ⲧⲕⲁⲗⲓⲗⲉⲁ ⲉϫⲙ︥ ⲡⲓⲱⲣⲇⲁⲛⲏⲥ

Come O all peoples in order that we go to the Jordan; John baptizing so we can receive the baptism from his 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 ⲙⲙⲟⲓ ⲃⲁⲡⲧⲓⲍⲉ ⲛⲉⲛϩⲉⲑⲛⲟⲥ ⲉⲡⲣⲁⲛ ⲛ︥ⲧⲉⲧⲣⲓⲁⲥ ⲧⲁⲃⲟⲧ ⲉⲃⲟⲗ ⲛⲛⲉⲩⲛⲟⲃⲉ. ⲓⲱϩⲁⲛⲛⲏⲥ ⲟⲩⲱϣ35 ⲉⲃⲟⲗ ⲉϥϣⲟⲟⲡ ϩⲓϫⲛ︥ [ ⲉ]ⲟⲩⲙⲥⲟⲩ ϫⲉ ⲁⲙⲏⲓⲧⲛ︥ ϫⲓ[ⲃ]ⲁⲡⲧⲓⲥⲙⲁ ⲁⲛⲟⲕ ⲁⲓⲃⲁⲡⲧⲓⲍⲉ* (p. ⲣ︦ⲡ︦ⲇ︦(bis) ⲙ︥ⲡⲥⲱⲧⲏⲣ ⲁⲡⲓⲱⲧ ⲟⲩⲱϣ36 ⲉⲃⲟⲗ ϫⲉ ⲡⲁⲓ ⲡⲉ ⲡⲁⲙⲟⲛⲟⲅⲉⲛⲏⲥ ⲡⲁⲓ ⲛ︥ⲧⲁ ⲡⲁⲟⲩⲱϣ ϣⲟⲟⲡ

Jordan (river), He said to John: “Come and baptize me.” “Baptize the nations in the name of the Trinity. Purify from their sins. John proclaimed, being near the Jordan, to dip them. Come and receive the baptism. I baptized the Saviour. The Father proclaimed saying: “This is my Only-Begotten in whom I am well pleased.37

ⲍⲏ ⲧⲟⲛ ⲉⲕ ⲡⲁⲣⲑⲉⲛⲟⲩ ⲅⲉⲛⲛⲉⲑⲛⲧⲁ ⲑ︦ⲛ︦ ⲕⲁⲓ ⲉⲡⲟ ⲱⲁⲛⲛⲟⲩ ⲃⲁⲡⲧⲓⲥⲑⲏⲛⲧⲁ ⲙⲉⲧⲁ ⲧⲟⲛ ⲁⲅⲅⲉⲗⲟⲛ ⲩⲙⲛⲟⲩⲙⲏⲛ

Ζῇ τὸν ἐκ παρθένου γεννηθέντα Θεὸν καὶ ὑπὸ Ἰωάννου βαπτισθέντα μετὰ τῶν ἀγγέλων ὑμνοῦμεν

With angels we praise the living God, begotten from the Virgin and baptized by John

ⲍⲉ ⲉⲓ ⲟ ⲭ︦ⲥ︦ ⲉ ⲓⲟⲩ ⲧⲟⲩ ⲑ︦ⲩ︦ ⲕⲉⲕⲁⲧⲁⲃⲉⲛⲟⲛ ⲧⲟⲛ ⲉⲓ ⲱⲣⲇⲁⲛⲏⲛ ⲉⲙⲫⲱⲛⲓⲁ ⲙⲁⲧⲟⲛⲛ ⲙⲉⲅⲁⲗⲉⲓⲛⲟⲩⲙⲏⲛ

Ζῇ ὁ Χριστὸς ὁ υἱὸς τοῦ Θεοῦ καταβάς (εἰς) τὸν Ἰορδάνην ἐν φωνῇ ἀσμάτων μεγαλύνομεν

We magnify Christ, Son of God, who descended into the Jordan in sound of songs (canticles)

ⲍⲉ ⲉⲓ ⲟ ⲭ︦ⲥ︦ ⲱ ⲃⲁⲡⲧⲓⲥⲑⲛ︥ⲧⲁ ⲩⲡⲱ ⲓⲱⲁⲛⲛⲟⲩ ⲧⲟⲛ ⲓⲱⲣⲫⲁⲛⲏⲛ ⲉⲙⲫ[ ⲛⲓⲁⲥ ⲙⲁⲧⲟⲛ ⲙⲉⲅⲁⲗⲉⲓ ⲛⲟⲩⲙⲏⲛ

Ζῇ ὁ Χριστὸς ὁ βαπτισθεὶς ὑπὸ Ἰωάννου τὸν Ἰορδάνην ἐν φωνῇ ἀσμάτων μεγαλύνομεν

We magnify Christ, who was baptized by John in sound of songs (canticles)

ⲓⲱϩⲁⲛⲛⲏⲥ ⲡⲁⲡⲁⲣⲑⲉⲛⲟⲥ ⲡⲁⲓ ⲉⲧϣⲱⲡ ϩⲓϫⲛ︥ ⲙ︥ⲙⲟ[ⲟⲩ] ⲣⲱⲙⲉ ⲛⲓⲙ ⲉⲧⲛⲏⲩ ϣⲁ[ⲣⲟϥ]* (p. [ⲣ︦ⲡ︦ⲉ︦]) ⲃⲟⲧ ⲛ︥ⲛⲉϥⲛⲟⲃⲉ ⲉⲃⲟⲗ

John my Chaste who is near the water. And every men coming to him wiped off his sins

ⲡⲛⲟϭ ⲙ︥ⲙⲏⲥⲧⲏⲣⲓⲟⲛ ⲡⲉ ⲡⲓϩⲱⲃ ⲉⲧⲱⲛϩ ⲟⲧⲉ ϫⲉ ⲁⲩϩⲙ︥ϩⲁⲗ ⲉⲣⲙ︤ⲡϣⲁ ⲛ̀ⲃⲁⲡⲧⲓⲍⲉ ⲙ︥ⲡⲉϫⲟⲉⲓⲥ=

The great mystery is the living matter so that a servant was worthy to baptize the Lord.

ⲡⲉϥⲧⲟⲟⲩ ⲛ︤ⲥⲁ ⲙⲡ︥ⲕⲁϩ ⲡϭ︦ⲥ︦ ⲛ︥ⲧⲟⲕ ⲁ ⲡⲗⲁⲥⲥⲉ ⲙ︤ⲙⲟⲟⲩ ⲁⲩⲱ ⲉⲓ ⲓⲱϩⲁⲛⲛⲏⲥ ϩⲱϥ ⲛ︥ⲧⲟϥ ⲁϥⲃⲁⲡⲧⲓⲍⲉ ⲙⲡⲥⲱⲧⲏⲣ ⲛⲉϥⲁⲡⲟⲥⲧⲟⲗⲟⲥ ⲉⲧⲟⲩⲁⲁⲃ ⲛⲉϥⲙⲁⲣⲧⲩⲣⲟⲥ ⲉⲧⲧⲁⲓⲏⲩ ⲛ︥ⲕⲉⲁⲅⲅⲉⲗⲟⲥ ⲉⲧϩⲓϫⲙ ⲡϫⲓⲥⲉ ⲥⲉϯⲉⲟⲟⲩ ⲙⲡⲉⲣⲣⲟ ⲛ︥ⲧⲡⲉ

The four (corners) of the earth, Lord, you created them and came. John also baptized the Saviour. His holy Apostles, His honoured martyrs, and also the angels above the highest glorify the King of Heaven.

ⲛⲓⲭⲉⲣⲟⲩⲃⲓⲛ ⲙⲛ ⲛⲓⲥⲩⲣⲁⲫⲓⲛ ⲛⲁⲓ ⲉⲩⲛⲁⲩ ⲉⲩⲛⲟϭ ⲛⲟⲩⲱⲉⲓⲛ ⲥⲉϩⲩⲙⲛⲏⲩⲉ ⲡⲓⲱⲧ ⲙⲛ ⲡϣⲏⲣⲉ ⲙⲛ ⲡⲉ[ⲡ︦]ⲛ︦ⲁ ︦ ⲉⲧⲟⲩⲁⲁⲃ ⲉⲩⲱϣ [ⲉⲃⲟ]ⲗ ⲉⲩϫⲱ ⲙⲙⲟⲥ ϫⲉ ⲕⲟⲩⲁⲁⲃ* ⲕⲟⲩⲁⲁⲃ ⲕⲟⲩⲁⲁⲃ ⲡ︦ϭ︦ⲥ︦ ⲥⲁⲃⲁⲱⲑ ⲙ︥ⲡⲏⲩⲉ ⲙⲛ︥ ⲡ[ⲕⲁϩ] ⲙⲏϩ ⲉⲃⲟⲗ ϩⲙ︥ ⲡⲉⲕⲉⲟⲟⲩ ⲉⲧⲟⲩⲁⲁⲃ

The Cherubim and the Seraphim, these, seeing the great light, sing to the Father and the Son and the Holy Spirit proclaiming and saying: “Holy, Holy, Holy, Lord of Hosts, Heavens and Earth are full of your Holy glory.

35 Read ⲱϣ. 36 Read ⲱϣ. 37 Mt. 3:17.


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].


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.


pp. 177 and [178]


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.

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