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Apocryphon Berolinense/Argentoratense (Previously Known as the Gospel of the Sa

Apocryphon Berolinense/Argentoratense (Previously Known as the Gospel of the Savior). Reedition of P. Berol. 22220, Strasbourg Copte 5-7 and Qasr el-Wizz Codex ff. 12v-17r with Introduction and Commentary Thèse Alin Suciu Doctorat en sciences des religions Philosophiæ Doctor (Ph.D.) Québec, Canada © Alin Suciu, 2013 III RÉSUMÉ Cette thèse est une réédition semi-diplomatique de trois manuscrits copiés dans le dialecte sahidique du copte : Berlin, Papyrussammlung, P. Berol. 22220; Strasbourg, Bibliothèque Nationale et Universitaire, Copte 4-7a; Aswan, Nubian Museum, Special Number 168, ff. 12v-17r. L‟édition est accompagnée d‟index complets des mots grecs et coptes, d‟une introduction détaillée visant à faire la lumière sur le contexte littéraire et culturel dans lequel les textes ont été produits, et d‟un commentaire. P. Berol. 22220 est un manuscrit de parchemin d‟origine inconnue. Les données paléographiques suggèrent qu‟il aurait pu être copié durant le 7e ou le 8e siècle de notre ère. Les fragments de Strasbourg, aussi d‟origine inconnue, proviennent d‟un codex de papyrus daté approximativement de 600 de notre ère. Enfin, le codex Aswan est un petit manuscrit de parchemin découvert en 1965 à Qasr el-Wizz, en Nubie. On date ce codex aux environs de l‟an 1000 de notre ère. Les manuscrits de Berlin et de Strasbourg contiennent la version complète du texte édité ici, mais sont aujourd‟hui très fragmentaires. En revanche, le manuscrit de Qasr el-Wizz contient seulement un extrait retravaillé d‟une partie du texte. L‟ouvrage est connu jusqu‟à maintenant comme l‟Évangile du Sauveur, l‟Unbekanntes Berliner Evangelium ou Strasbourg Gospel Fragments. Toutefois, comme ces titres ne rendent justice ni au genre ni au contenu réel du texte, j‟ai choisi de l‟appeler l‟Apocryphon Berolinense/Argentoratense. Le texte est un discours de révélation de Jésus à ses apôtres, écrit à la première personne du pluriel. Une partie importante du texte est dévolue à un hymne de la Croix. L‟hymne est chanté par le Christ alors que les apôtres semblent danser autour de la Croix en répondant « Amen ». Cette section est semblable à l‟hymne au Père des Actes de Jean 94-96. L‟introduction et le commentaire explorent le cadre littéraire et culturel dans lequel l‟Apocryphon Berolinense/Argentoratense fut rédigé. Je propose ici que le texte constitue un des nombreux mémoires pseudo-apostoliques probablement composés en copte au cours des 5e-6e siècles. Ma lecture du texte améliore enfin en plus d‟un point les précédentes éditions des trois manuscrits. V ABSTRACT The present dissertation is a semi-diplomatic reedition of three manuscripts written in the Sahidic dialect of Coptic: Berlin, Papyrussammlung, P. Berol. 22220; Strasbourg, Bibliothèque Nationale et Universitaire, Copte 4-7a; Aswan, Nubian Museum, Special Number 168, ff. 12v-17r. The edition is accompanied by complete indices of the Greek and Coptic words, an extensive introductory study concerning the literary and cultural context in which the text was written, and commentaries. P. Berol. 22220 is a parchment manuscript of unknown provenance. Paleographical data suggests that it might have been copied during the 7th-8th century CE. The Strasbourg fragments, also of unknown provenance, came from a papyrus codex tentatively dated around 600 CE. Finally, the Aswan codex is a small parchment manuscript discovered in 1965 at Qasr el-Wizz, in Nubia. The codex is roughly datable around 1000 CE. The Berlin and the Strasbourg manuscripts contained the full version of the text edited here, but they have survived very fragmentarily. On the other hand, the Qasr el-Wizz manuscript contains only a reworked extract from a portion of the text. The work has been known until now as the Gospel of the Savior, the Unbekanntes Berliner Evangelium or the Strasbourg Gospel Fragments. However, as these titles fail to conform to the genre and the real content of the text, I have chosen to call it the Apocryphon Berolinense/Argentoratense. The text is a revelation discourse of Jesus to the apostles, written in the first person plural. An important part of the text is occupied by an extensive hymn of the Cross. The hymn is sung by Christ while to apostles are apparently dancing around the Cross answering “Amen.” This section is similar to the hymn to the Father from the Acts of John 94-96. The introductory study and the commentary explore the literary and the cultural setting in which the Apocryphon Berolinense/Argentoratense was written. Here I suggest that the text is one of the numerous pseudo-apostolic memoirs probably composed in Coptic during the 5th-6th century. Finally, my reading of the text contains several improvements to the previous editions of the three manuscripts. VII TABLE OF CONTENTS RÉSUMÉ .............................................................................................................................. III ABSTRACT ........................................................................................................................... V LIST OF FIGURES ............................................................................................................. XI LIST OF ABBREVIATIONS ............................................................................................ XIII ACKNOWLEDGMENTS .................................................................................................. XV INTRODUCTION .................................................................................................................. 1 CHAPTER I: THE MANUSCRIPTS ..................................................................................... 9 I.1 MS A: P. Berol. 22220................................................................................................... 9 I.1.1 Location and Acquisition ........................................................................................ 9 I.1.2 Provenance ............................................................................................................ 13 I.1.3 Paleography ........................................................................................................... 13 I.1.4 Dating .................................................................................................................... 15 I.1.5 Scribal note ............................................................................................................ 18 I.1.6 Codicology ............................................................................................................ 20 I.1.7 Orthography .......................................................................................................... 23 I.2 MS B: Strasbourg Copte 5-7 ........................................................................................ 27 I.2.1 Location and Acquisition ...................................................................................... 27 I.2.2 Papyrological Description and Paleography ......................................................... 27 I.2.3 Dating .................................................................................................................... 29 I.3 MS C: The Qasr el-Wizz Codex .................................................................................. 30 I.3.1 Discovery and Location ........................................................................................ 30 I.3.2 Description and Dating of the Manuscript ............................................................ 31 CHAPTER II: TITLE, CONTENT AND RELATIONSHIPS BETWEEN THE MANUSCRIPTS .................................................................................................................. 35 II.1 The Title of the Work ................................................................................................. 35 II.2 Outline of the Text ...................................................................................................... 37 II.3 The Relationships between the Three Manuscripts .................................................... 40 II.3.1 The Relationship between P. Berol. 22220 and Strasbourg Copte 5-7 ................ 40 VIII II.3.2 The Relationship between the Strasbourg Fragments and the Qasr el-Wizz Manuscript .................................................................................................................... 42 II.3.3 The Relationship between P. Berol. 22220 and the Qasr el-Wizz Manuscript ... 44 II.4 The Qasr el-Wizz Version of the Hymn of the Cross ................................................ 45 II.5 Placing P. Berol. 22220 Frag. 9 ................................................................................. 48 II.6 Placing Strasbourg Copte 6 ........................................................................................ 50 CHAPTER III: THE HISTORY OF THE RESEARCH ON THE APOCRYPHON BEROLINENSE/ARGENTORATENSE ................................................................................ 53 III.1 A New Ancient Gospel? ........................................................................................... 53 III.2 Other Documents Emerge: The Strasbourg Fragments and the Qasr el-Wizz Codex .......................................................................................................................................... 62 III.3 Reframing the Apocryphon Berolinense/Argentoratense ......................................... 65 CHAPTER IV: THE PLACE OF THE APOCRYPHON BEROLINENSE/ARGENTORATENSE IN COPTIC LITERATURE .................................. 71 IV.1 “We, the Apostles.” The Apocryphon Berolinense/Argentoratense and Other Revelation Dialogues in Coptic Literature ....................................................................... 71 IV. 1.1 The Discovery of the Pseudo-Apostolic Writings by the Fathers of the Coptic Church ........................................................................................................................... 75 IV.1.2 Pseudo-Apostolic Memoirs Without Homiletic Framework ............................. 91 IV.2 Possible Models for the Pseudo-Memoirs of the Apostles and Disciples .............. 101 IV.3 Peculiar Expressions in Coptic Literature: “O My Holy Members,” “O My Honored Members.” Apostles, Martyrs and Monks. ..................................................................... 104 IV.4 The Function of the Coptic Pseudo-Memoirs of the Apostles and Disciples ........ 116 IV.5 The “Copticity” of the Pseudo-Apostolic Memoirs ............................................... 118 IV.6 Dating the Pseudo-Apostolic Memoirs. Their Christology .................................... 121 IV.6.1 The Christology of the Apocryphon Berolinense/Argentoratense: Christ as King and Son of the King. The Dating of the Work ............................................................ 123 TEXT AND TRANSLATION ........................................................................................... 131 P. Berol. 22220 ............................................................................................................... 133 Strasbourg Copte 5-7 ...................................................................................................... 153 The Hymn of the Cross According to the Qasr el-Wizz Codex ..................................... 157 Translation of P. Berol. 22220........................................................................................ 161 Translation of Strasbourg Copte 5-7 .............................................................................. 168 IX Translation of the Hymn of the Cross According to the Qasr el-Wizz Codex ............... 170 COMMENTARY ................................................................................................................ 173 INDEX .................................................................................................................................. 215 I. GREEK-COPTIC WORDS ................................................................................................ 215 II. NAMES ......................................................................................................................... 218 III. COPTIC WORDS .......................................................................................................... 218 IV. CONJUGATION FORMS ................................................................................................ 230 V. PRONOMINAL PTN ...................................................................................................... 231 BIBLIOGRAPHY ............................................................................................................... 235 XI LIST OF FIGURES Figure 1: Berlin, Papyrussammlung, P. Berol. 22220, Frag. 3 (flesh side). Detail. Scribal note. Photoshop montage: Alin Suciu. Figure 2: Dublin, Chester Beatty Library, MS Copt. 814. Beginning of the Acts of the Apostles. From the Monastery of Apa Jeremias, Saqqara. Ca. 600 CE. Figure 3: Turin, Egyptian Museum. Papyrus codex. Homilies of John Chrysostom in Sahidic. Figure 4: Berlin, Papyrussammlung, P. Berol. 22220, Frag. 1B (hair side). Figure 5: Strasbourg, Bibliothèque Nationale et Universitaire, Copte 5v (from Jacoby, Ein neues Evangelienfragment). Figure 6: Aswan, Nubian Museum, Special Number 168, f. 12v. Beginning of the Hymn of the Cross (from Hubai, A Megváltó a keresztről). Figure 7: London, British Museum, Or. 6804, f. 21v. The Book of Bartholomew. Provenance: Monastery of St. Mercurius, Edfu, Nubia. XIII LIST OF ABBREVIATIONS The following abbreviations are used for the claves quoted in this dissertation: CAVT = Jean-Claude Haelewyck, Clavis Apocryphorum Veteris Testamenti (Corpus Christianorum; Turnhout: Brepols, 1998). CANT = Maurice Geerard, Clavis Apocryphorum Novi Testamenti (Corpus Christianorum; Turnhout: Brepols, 1992). BHG = F. Halkin, Bibliotheca Hagiographica Graeca 3 vols. (3rd edition; Subsidia Hagiographica, 8a; Brussels: Societé des Bollandistes, 1957). BHO = Paul Peeters, Bibliotheca Hagiographica Orientalis (Subsidia Hagiographica, 10; Brussels: Societé des Bollandistes, 1910). clavis coptica = Clavis Patrum Copticorum (available online at http://cmcl.let.uniroma1.it/) Other abbreviations: CSCO = Corpus Scriptorum Christianorum Orientalium. EMML = Ethiopian Manuscript Microfilm Library. For the reconstruction of the White Monastery codices I adopt the sigla system of the Corpus dei Manoscritti Copti Letterari project (cf. the web address above). According to this system, each reconstructed codex is designated by the abbreviation uploads/S4/ thesis-alin-suciu.pdf