Red Monastery Video at the Metropolitan Museum of Art

Reblogged from Hieroi Logoi:

From March 14-July 8, 2012, the Metropolitan Museum of Art is hosting a special exhibition, “Byzantium and Islam: Age of Transition.”  The exhibition has a strong online presence, including an extraordinary video of the Red Monastery, one of the best-preserved examples of Late Antique church architecture, especially noted for its vibrantly colored paintings.  These had been largely covered under a dark outer layer for centuries, but since 2000 have been cleaned and studied by an international team of conservators and scholars, directed by the art historian Elizabeth S.

Read more… 135 more words

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Another Patristic Text Attested in Coptic: Gregory of Nazianzus Oration 16 (Pennsylvania University Museum E 16310)

A few days ago, I pointed out that the Pennsylvania University Museum holds a previously unidentified fragment from the Coptic version of the Apophthegmata Patrum. I shall now discuss another unidentified fragment from this collection.

Pennsylvania University Museum E 16310 is a parchment fragment which consists of the upper part of a codex leaf. As can be seen in the pictures below, a stub from the conjoint leaf also survives. The quire ornaments and signatures, which occur in the top margin of both leaves’ flesh side, (see Photo 1) indicate that these vestiges originally formed the outermost bifolio of a quire. Unfortunately, the ink of the signature and page numbers has faded away, making it impossible to situate with any precision the positioning of the fragment in the original manuscript.

(source of the image)

(source of the image)

A photographic reproduction of the verso of E 16310 was included in an article published by John R. Abercrombie in an issue of Expedition (Winter 1978). The text which accompanies the photograph describes the fragment as part of a “Coptic homily on Isaiah I.” On the webpage Papyri and Related Materials at the University of Pennsylvania, Robert A. Kraft noted, with much hesitation, that the fragment might belong to the works of Shenoute.

In fact, E 16310 contains a portion from the Coptic version of the 16th Oration of St. Gregory of Nazianzus. Continue reading

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Guest Post Yavor Miltenov: The Versiones Slavicae Project – An Electronic Corpus of Medieval Slavic Translations Is Under Construction

I am delaying my post about the identification of another Coptic fragment in the Pennsylvania University Museum in order to publish Yavor Miltenov’s interesting report on a new Patristic project.

As a result of the work of generations of philologists, the researchers in the field of Byzantine studies have at hand numerous index-catalogues dealing with classification of texts. The most recent and significant of them are, of course, Clavis patrum Graecorum, Bibliotheca hagiographica Graeca, Clavis apocryphorum Veteri Testamenti, Clavis apocryphorum Novi Testamenti, and many others – a centuries-old tradition, that serves as a base for these exceptional reference books. Any study on (or even related to) certain medieval literary monuments must as a rule consult them, as they cover an enormous material, facilitate identifications of certain works, offer standardization, unification and classification, contain the primary bibliography, and represent not only the basics of our knowledge about one particular text, but also give an opportunity to study groups of texts and corpora. Recently, the intensive research has even brought the process to further development – an online Clavis Clavium will be built upon the base of previous indexes[1].

It is a well-known fact, that almost all medieval Slavic literary monuments (9th–16th c.) are translations from Byzantine works: whole miscellanies, single texts, excerpts used in compilations. In this sense, their adequate study is possible only if a comparison with the Byzantine originals is made. In Slavic medieval studies, however, there is no such instrumentum studiorum that contains a) classification of the translated texts and b) reference to their Greek originals[2]. For this main reason the Slavic tradition, unlike the Armenian, Georgian, Arabic, Coptic, is not “visible” to the researchers of the Byzantine cultural commonwealth, it is not fully reflected in the above-mentioned and other Claves[3], and, finally, remains isolated and thought more as a subject to be researched by the “national philologies”, than as a full member of the Byzantine-Slavic cultural space in the Middle Ages.

(source of the image)

In 2011 the Bulgarian Science Fund announced a call for Young Scientists Program. I and four other colleagues decided to apply with a project entitled “Electronic database Operum patrum Graecorum versiones slavicae: cataloguing and study of the writings of John Chrysostom in Old Church Slavonic” with the kind institutional support of Central Library of Bulgarian Academy of Sciences. Surprisingly, we won a grant and the project has started in the beginning of 2012!

Continue reading

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A New Fragment from the Sayings of the Desert Fathers: The University of Pennsylvania Coptic Fragment E 16395

Dr. Janet Timbie, from the Catholic University of America, informed me some time ago that Robert A. Kraft has been working on a catalogue of the manuscripts and papyri held in the University of Pennsylvania Museum. Those interested in the Coptic manuscripts in this collection can check the webpage, Papyri and Related Materials at the University of Pennsylvania, which offers good quality reproductions, transcriptions and descriptions of these items.

The Pennsylvania collection of Coptic manuscripts is mainly formed of small papyrus and parchment fragments with very little surviving text. Even so, Robert Kraft has performed excellent work in identifying many of them. In this, and the following post, I should like to introduce two previously unidentified parchment fragments from the University of Pennsylvania Museum collection.

I shall start with fragment E 16395. This is a parchment fragment from a two-column codex elegantly written in uncial letters. The left hand column of the recto and the right hand one on the verso are wrinkled, those portions being very difficult to decipher solely on the basis of the photographic reproductions.

(source of the image)

(source of the image)

However, the decipherable text allows us to identify the fragment as part of the Sayings of the Desert Fathers (Apophthegmata Patrum). More precisely, the Pennsylvania fragment contains an apophthegm concerning Abba Arsenius the Great. Continue reading

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A plea for the inclusion of manuscripts in language teaching

Reblogged from hmmlorientalia:

(Reposted here for easy access and future convenience from the HMML Chronicle, Aug 4, 2011; see here.)

I hope the title is not too grandiose for the little petition here offered: my intent can be made clear in few words, but the practical working out of its actual implementation will naturally require more time and purposeful planning.

Manuscript study has been and will continue to be the focus of codicological learning and the preparation of text editions (however one might envision this latter task), but does it not, too, have a broader setting in the study of the languages and literatures of this or that community?

Read more… 762 more words

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2012 AELAC Meeting (Dole, June 28-30)

The Association pour l’étude de la littérature apocryphe chrétienne (AELAC) has announced on its website the programme for the 2012 meeting, which will take place June 28-30 in Dole, France. Here are the titles of the papers which will be presented this year:

Janet E. SPITTLER, Μανθάνεις πρὸς τίνας εἴρηται τὰ εἰρημένα: Metalepsis in the Acts of Andrew.

Pierre-Yves LAMBERT, Histoire évangélique en irlandais.

Cornelia B. HORN, Apocrypha and Isra’iliyyat. The Life of Jesus in some early islamic authors.

Jean-Michel ROESSLI, La réception des Oracles sibyllins chez quelques auteurs anglais des XVIIe et XVIIIe siècles.

Alin SUCIU, Preliminary Report on Some New Coptic Apocryphal Fragments.

Xavier LEQUEUX, Origine et développements de la BHG ou la quête du document hagiographique.

Enrico NORELLI, Les premières traditions sur la Dormition de Marie comme catalyseurs de formes très anciennes de réflexion théologique et christologique.

Lydie LANSARD, L’Èvangile de Gamaliel.

I shall put up soon on the blog the abstract of my paper. More information about the Réunion de l’AELAC HERE.

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Two Joint Fragments from the Proverbs of Solomon in Coptic and the Extinction of the White Monastery Library

I have presented here several times some interesting cases of torn leaves from the library of the Monastery of Apa Shenoute (or the White Monastery), which can be reconstructed out of two or more fragments which are presently scattered around the world (see HERE, HERE, HERE, HERE, or HERE). In my opinion, these damaged manuscripts give us an important clue about the extinction of the Coptic library at the White Monastery.

The current theory, which is quite old and unsatisfactory, is that the library fell into decay when Coptic language started to be forgotten by the monks. According to this hypothesis, when Arabic became the lingua franca of the Copts, the old parchment codices were abandoned somewhere in a remote corner of the monastery where they gradually decayed. Beginning with the second half of the 18th century, the monks sold piecemeal the manuscripts to various European travelers, breaking them into pieces in order to obtain a higher price. In this way, the leaves of the manuscripts were scattered throughout the world.

However, I think that a multitude of fragments, which join perfectly and do not exhibit signs of a natural form of decay, show that the codices were destroyed systematically and deliberately by someone. In my opinion, the White Monastery parchment fragments actually bear clear signs of trauma and mutilation done by human hand. It is possible that, at a certain point in the Arabic period, suppressing the monastic libraries was considered to be a necessity in order to extinguish Christian culture in Egypt.  I will develop this hypothesis, together with Prof. Tito Orlandi, in a paper which we shall deliver at the next Coptological congress which will take place next September in Rome.

Until then, I shall introduce here the illustrative case of two fragments from a codex which contained the Proverbs of Solomon in Coptic. The first fragment is currently kept in the British Library and was identified by Walter Ewing Crum in his catalogue of Coptic manuscripts in this collection.[1] The inventory number of this fragment is Or. 3579A(27) (= Crum no. 39). The second fragment, identified here for the first time, is housed in the National Library in Paris as BnF, Copte, 1324, fol. 293.

Here is a Photoshop collage which shows the two fragments joined together. The damage pattern indicates that they were torn to pieces on purpose.

As can be seen in the picture above, the London fragment (the superior one) still bears the ancient pagination of the leaf: 13-14. The fragments contain the text of Proverbs 4:13-27. To the same codex belonged several other fragments. These include: Paris, BnF, Copte, 1315, fol. 119 (pages 9-10); London, British Library, Or. 3579A(27) + Paris, BnF, Copte, 1324, fol. 293 (pages 13-14); Paris, BnF, Copte, 1315, fol. 83 (pages 41-42) Paris, BnF, Copte 1293, fol. 129 (pages 49-50); Paris, BnF, Copte 1293, foll. 123-128 (pages 51-63); Paris, BnF, Copte 1293, fol. 130 (101-102); Cairo, French Institute, Copte 150-151 (103-106).

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