Ps.-Theophili Alexandrini Sermo de Cruce et Latrone (CPG 2622): Edition of Pierpont Morgan M595 with Parallels and Translationby Alin Suciu

Zeitschrift für Antikes Christentum / Journal of Ancient Christianity


History / Classics / Religious studies


Notes on the paper: A thermodynamic framework of fracture mechanics

P.G.Th. Van der Varst, G. De With

A Mixed-Reality System for Broadcasting Sports Video to Mobile Devices

Jungong Han, Dirk Farin, Peter de With

Directed and Elliptic Flow in 197 Au+ 197 Au at Intermediate Energies

J. Łukasik, G. Auger, M.L. Begemann-Blaich, al. et, INDRA and ALADIN Collaborations


Ps.-Theophili Alexandrini Sermo de Cruce et Latrone (CPG 2622): Edition of Pierpont Morgan M595 with Parallels and Translation

Alin Suciu

Hiob Ludolf Zentrum für Äthiopistik, Alsterterrasse 1, D-20354 Hamburg, e-Mail:

The Manuscripts

Codex A. De Cruce et Latrone (CPG 2622; clavis coptica 0395) is a Sahidic homily attributed to Theophilus, patriarch of Alexandria between 385-412

C.E. The best preserved manuscript of this sermon is kept today in the

Pierpont Morgan Library in New York and is hereby edited for the fi rst time. It is the last text in codex M595, consisting of eight leaves (ff. 141ro148ro).1 The facsimile is available in the monumental photographic edition of the Pierpont Morgan Coptic codices, published by Henri Hyvernat.2

Although the codex is still in good condition, the gelatin applied on its leaves during the restoration séjour in the Vatican laboratories has darkened the parchment.3 As the facsimile was published at an early stage of the conservation process, it is nowadays more readable than the manuscript itself and consequently it was used for the present edition.

Like most of the Coptic documents that belong to the Pierpont Morgan collection, M595 comes from the Monastery of the Archangel Michael, situated in the Fayyum oasis, near present-day Hamuli.4 It is a codex homiliarium patristicum which comprises liturgical texts for the feast of Easter. 1 Leo Depuydt, Catalogue of Coptic Manuscripts in the Pierpont Morgan Library 1 (Corpus of Illuminated Manuscripts 4 = Oriental Series 1; Leuven: Peeters, 1993), 345-350 (= no. 170); Henri Hyvernat, A Check List of Coptic Manuscripts in the Pierpont Morgan

Library (New York: privately printed, 1919), 15-16 (= no. 39). 2 Henri Hyvernat, Bybliothecae Pierpont Morgan codices coptici photographice expressi 43 (Rome: Biblioteca Apostolica Vaticana, 1922), plates 283-297. 3 The idea to apply gelatin on the manuscript was proposed by Franz Ehrle while the

Pierpont Morgan Coptic codices were transferred to the Vatican for conservation; see

Eugène Tisserant, “Notes sur la restauration à la bibliothèque Vaticane des manuscrits coptes de la Pierpont Morgan Library,” in Coptic Studies in Honor of Walter Ewing

Crum (ed. M. Malinine; The Bulletin of the Byzantine Institute 2; Boston: The Byzantine

Institute, 1950), 219-227. 4 On the circumstances of their discovery and acquisition by the magnate John Pierpont

Morgan, see e.g. Henri Hyvernat, “The J. P. Morgan Collection of Coptic Manuscripts,”

Journal of Biblical Literature 31 (1912): 54-57.

ZAC, vol. 16, pp. 181-225 DOI 10.1515/zac-2012-0014 © Walter de Gruyter 2012


Brought to you by | University of St Andrews Scotland


Download Date | 2/9/15 6:53 PM 182 Alin Suciu

They are pseudonymously ascribed to several Fathers of the Coptic Church, and are introduced as discourse, exegesis, homily or catechesis:5 1) Ps.-Cyril of Jerusalem, De Passione 1 (ff. 1ro-27vo) (CPG 3598; clavis coptica 0114);6 2) Ps.-Evodius of Rome, De Passione (ff. 28ro-51ro) (clavis coptica 0149);7 3) Ps.-John Chrysostom, De Resurrectione (ff. 51vo-67vo) (CPG 5150.11; clavis coptica 0167);8 4) Ps.-Cyril of Jerusalem, De Passione A (ff. 68ro-79ro) (CPG 3600; clavis coptica 0116);9 5 Although the titloi are diverse, the literary style of these documents is quite similar. It seems that there is no clear distinction between the various literary genres in the Coptic documents, sometimes the same work being entitled differently from one manuscript to another, see Paola Buzi, Titoli e autori nella tradizione copta: Studio storico e tipologico (Studi di egittologia e di papirologia, Biblioteca 2; Pisa: Giardini, 2005). For a different opinion, cf. Caspar D. G. Müller, Die alte koptische Predigt: Versuch eines Überblicks (Ph.D. diss., Heidelberg, 1954), 302-305, J. Mark Sheridan, Rufus of Shotep: Homilies on the Gospels of Matthew and Luke: Introduction, Text, Translation, Commentary (Corpus dei Manoscritti Copti Letterari; Rome: CIM, 1998), 39, and idem, “Rhetorical

Structure in Coptic Sermons,” in The World of Early Egyptian Christianity: Language,

Literature, and Social Context: Essays in Honor of David W. Johnson (ed. J. E. Goehring and J. A. Timbie; CUA Studies in Early Christianity; Washington: The Catholic University of America Press, 2007), (25-48) 28-29. 6 Another copy of this work, still unpublished, is found in Pierpont Morgan codex M594.

Ps.-Cyril of Jerusalem’s homily is identifi able also in at least four fragmentary manuscripts from the ancient library of the White Monastery, see e.g. Hans Förster, “Ich habe dich dem Johannes gegeben, den ich liebe: Edition von P. Vindob. K. 2644,” ZAC 7 (2003): 3-13; on the identifi cation of the fragment published by Förster as Ps.-Cyril of Jerusalem,

De Passione 1, see Enzo Lucchesi, “Identifi cation de P. Vindob. K. 2644,” Orientalia 76 (2007): 174-175. Lucchesi has already recognized other fragments of this work, previously attributed to a Life of the Virgin, in idem, “D’une vie de Marie à une homélie sur la passion,” Analecta Bollandiana 114 (1996): 269-272. See also Alin Suciu, “The Borgian

Coptic Manuscripts in Naples: Supplementary Identifi cations and Notes to a Recently

Published Catalogue,” Orientalia Christiana Periodica 77 (2011): (299-325) 314-316 (about the reconstruction of codex MONB.GD, which contains De Passione 1). 7 Edition: Ps.-Euodius of Rome, De passione et resurrectione (CSCO 524, Scriptores Coptici 43, 79-106 Chapman), English translation by Paul Chapman (CSCO 525, Scriptores

Coptici 44, 83-114). Another copy, different in some regards, is part of the collection of Coptic documents in Turin and was published by Francesco Rossi, “Trascrizione con traduzione italiana di un testo copto del Museo Egizio di Torino,” in Memorie della Reale

Accademia delle Scienze di Torino 2,42 (1892): 107-252; reprinted in idem, I papiri copti del Museo Egizio di Torino 2,3 (Torino: Clausen, 1892). The homily of Ps.-Evodius is attested as well in at least four other fragmentary codices, but a full directory of the fragments has not been published yet. 8 Edition: Ps.-John Chrysostom, De resurrectione et apostolis (CSCO 524, Scriptores Coptici 43, 56-75 Pleše), English translation by Zlatko Pleše (CSCO 525, Scriptores Coptici 44, 57-80). 9 Edition: Ps.-Cyril of Jerusalem, De passione A (ed. and trans. A. Campagnano, Ps. Cirillo di Gerusalemme: Omelie copte: sulla passione, sulla Croce e sulla Vergine [Testi e Documenti per lo Studio dell’Antichità 66; Milano: Cisalpino-Goliardica, 1980], 24-53).