Catalogue of Coptic and Arabic Manuscripts in Dayr Al-suryan: Arabic Theology (3) (Corpus Scriptorum Christianorum Orientalium, Subsidia, 143) 9789042943995, 9789042944008, 9042943998

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CORPUS S C R I P T O R U M C H R I S T I A N O R U M O R I E N TA L I U M EDITUM CONSILIO

UNIVERSITATIS CATHOLICAE AMERICAE ET UNIVERSITATIS CATHOLICAE LOVANIENSIS Vol. 694

SUBSIDIA TOMUS 143

CATALOGUE OF COPTIC AND ARABIC MANUSCRIPTS IN DAYR AL-SURYĂN EDITORS-IN-CHIEF STEPHEN J. DAVIS AND FATHER BIGOUL AL-SURYĂNĪ

VOLUME 3 ARABIC THEOLOGY BY

STEPHEN J. DAVIS and MARK N. SWANSON

LOVANII IN AEDIBUS PEETERS 2022

CATALOGUE OF COPTIC AND ARABIC MANUSCRIPTS IN DAYR AL-SURYĀN Volume 3

CORPUS S C R I P T O R U M C H R I S T I A N O R U M O R I E N TA L I U M EDITUM CONSILIO

UNIVERSITATIS CATHOLICAE AMERICAE ET UNIVERSITATIS CATHOLICAE LOVANIENSIS Vol. 694

SUBSIDIA

TOMUS 143

CATALOGUE OF COPTIC AND ARABIC MANUSCRIPTS IN DAYR AL-SURYĀN EDITORS-IN-CHIEF STEPHEN J. DAVIS AND FATHER BIGOUL AL-SURYĀNĪ

Volume 3 Arabic Theology BY

Stephen J. DAVIS and Mark N. SWANSON

LOVANII

IN AEDIBUS PEETERS 2022

A catalogue record for this book is available from the Library of Congress. © 2022 by Corpus Scriptorum Christianorum Orientalium Tous droits de reproduction, de traduction ou d’adaptation, y compris les microfilms, de ce volume ou d’un autre de cette collection, réservés pour tous pays. ISSN 0070-0444 ISBN 978-90-429-4399-5 eISBN 978-90-429-4400-8 D/2022/0602/53 Éditions Peeters, Bondgenotenlaan 153, B-3000 Louvain

INTRODUCTION Stephen J. Davis

This introduction to Volume Three of the Catalogue of Coptic and Arabic Manuscripts in Dayr al-Suryān (CCAMDS) will follow the organizational schema established in Volumes One and Two. First, I review the history of the project and summarize our cataloguing methodology. Second, I introduce the textual contents of the manuscripts catalogued in this volume. While Volume One catalogued Coptic and Arabic Biblical manuscripts, along with Coptic Language Resources, and Volume Two documented the Arabic Commentaries and Arabic Canons in the collection, the contents of Volume Three fall under the heading of Arabic “Theology” (lāhūt), which includes a range of dogmatic, apologetic, and catechetical works in different genre formats (treatises, disputations, letters, florilegia, etc.). In terms of their period and language of origin, these works fall into two categories: (1) early Christian (patristic) literature translated into Arabic from Greek, Syriac, or Coptic; and (2) compositions and collections from the Christian Arabic cultural heritage (al-turāth al-‘arabī al-masīḥī). But within the library at Dayr al-Suryān, the manuscripts classified under the rubric of Theology also contain individual works of assorted other genres. Thus, one also finds examples of biblical books (both as freestanding texts and subjects of commentary), commentaries, canons, ascetic works, mayāmir (sermons, orations, monastic sayings, and saints’ lives), liturgical texts, and other miscellaneous forms of literature (apocalypses, chronologies, histories, legendary stories, and poetry). Appendix B gives a full accounting of individual works according to genre category and provides bibliographical references where applicable. Third, I present case studies designed to give a more textured sense of what our holistic cataloguing approach yields for researching and writing a material history of Dayr al-Suryān and its library. Fourth, I provide a note on the appendices included at the end of the volume. Fifth and finally, as in the case of Volumes One and Two, I add a Catalogue Key for the reader’s reference. 1.  History and Methodology As indicated in the first two volumes of this series, the CCAMDS project was initiated in 2013 in partnership with Bishop Mataeos and the past and present librarians at Dayr al-Suryān, Father Bigoul al-Suryānī, Father Azer (Lazarus), and Father Amoun. I am particularly indebted to Father Bigoul, the former head librarian, who is serving as my co-editor-in-chief for this catalogue series and without whose hospitality and

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expertise this work would not have been possible. Funded by the William K. Simpson Endowment for Egyptology at Yale University, the project has involved the work of eight textual experts and one photographer over the course of thirteen on-site seasons (through December 2019). During our first six plus years of work we have logged upwards of 3300 person-hours in the library and have produced entries for 680 of the approximately 1000 total Coptic and Arabic manuscripts in the Dayr al-Suryān collection. Volume 3 has also benefited in particular from the immense contributions of Mark Swanson my volume co-author/editor, who took responsibility for recording the majority of the Theology manuscript entries and whose knowledge of Christian Arabic theological literature is unparalleled. For my part, in addition to recording a good portion of the Theology manuscripts in the collection, I have also been responsible for editing and formatting all of the entries, for compiling the appendices and bibliography, and for composing this introduction. Once again, our collection of data was organized according to nine fields of entry. These are: 1. MS number(s) and genre 2. Summary of MS contents 3. Date, language, script, and material 4. Scribe, patron/owner, restorer 5. Tables of contents, colophons, and endowments (waqf-statements) 6. Foliation and numbering systems 7. Dimensions, area of writing, lines per page 8. Cover and condition of MS 9. Scribal Practice and Readers’ Insertions The Catalogue Key below is meant as an aid to the reader. It provides a more detailed description of the specific information included in each of these categories. These cate­ gories were designed to collect data not only on the textual contents of each manuscript, but also about the material transmission and use of the collection in Dayr al-Suryān, including the role played by scribes (nussākh), owners and patrons (muhtammūn), readers (qurā’), and restorers (murammimūn). In campiling such contextual information, we hope to gain a clearer glimpse of the persons and social practices that helped preserve the Coptic and Copto-Arabic biblical, literary, and theological heritage at Dayr al-Suryān. 2.  Contents The Theology section in the library at Dayr al-Suryān comprises fifty-nine (59) manu­ scripts in total. While some manuscripts are devoted to a single work or author, the majority contain a miscellaneous assortment of theological works, often by multiple



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authors. As mentioned above, these volumes also contain literature that, if considered separately, might otherwise have been expected to be classified under a different genre. Thus, in DS Arabic Theology 20, the Book of the Elucidation (Kitāb al-īḍāḥ), a theological treatise (spuriously) attributed to Sāwīrus ibn al-Muqaffa‘, is accompanied by miscellaneous homilies and commentaries.1 Similarly, in DS Arabic Theology 23, the eleventh-century Arabic theological florilegium known as the Book of the Confession (Kitāb al-i‘tirāf) is bound together with two collections of sermons and the Teachings of St. Antony, works that typically would be classified under the rubrics of mayāmir (“Sermons and Saints’ Lives”) and nusukiyyāt (“Ascetic Works”), respectively.2 In DS Arabic Theology 31, Abū Shākir ibn al-Rāhib’s theological treatise entitled The Book of the Cure (Kitāb al-shifā’) is followed by a homily (maymar) by Jacob of Sarug.3 In DS Arabic Theology 34, an anonymous Jacobite theological work is accompanied by liturgical readings for Palm Sunday.4 Finally, the contents of DS Arabic Theology 37 are a grab bag — a miscellaneous collection of theological, apocalyptic, apologetic, and homiletic treatises.5 There are also manuscripts whose contents, taken en toto, would seem to be more characteristic of other sections of the Dayr al-Suryān library collection. Thus, for example, DS Arabic Theology 7 contains a collection of homilies (mayāmir) by Gregory of Nazianzus, as well as his vita.6 Its classification under the rubric of Theology may simply have been due to the fact that Gregory has long been known to Arabic-speaking Christians as “the Theologian” (al-thālūghūs or al-thā’ūlūghus).7 The three manuscripts containing the hagiographical account of Barlaam and Josaphat (DS Arabic Theology 9, 10, 11) serve as another example.8 The first of these (DS Arabic Theology 9) also includes homilies (mayāmir) by Gregory of Nazianzus, while the last (DS Arabic Theology 11) includes homilies by Jacob of Sarug. One might also point to the collection of orations and sermons (mayāmir) by Gregory of Nazianzus and Cyril of Jerusalem in DS Arabic Theology 47, or the anonymous collection of Sermons on Those Baptized in Jerusalem in DS Arabic Theology 51.9 As noted, such works composed for oral performance are typically classified as Mayāmir, but here they are found in manuscripts shelved under Theology.   DS Arabic Theology 20 (MS 131).   DS Arabic Theology 23 (MS 134); cf. DS Arabic Ascetic 45 (MS 689) and 52 (MS 823). 3   DS Arabic Theology 31 (MS 143). 4   DS Arabic Theology 34 (MS 146). 5   DS Arabic Theology 37 (MS 149). 6   DS Arabic Theology 7 (MS 118). 7   In addition to DS Arabic Theology 7 (MS 118), see also DS Arabic Theology 8 (MS 119); 9 (MS 120); 46 (MS 709); 47 (MS 810); 56 (MS 974). 8   DS Arabic Theology 9–11 (MS 120–122). 9   DS Arabic Theology 47 (= MS 810); 51 (= MS 904). 1 2

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This slippage of genre categories is not an outlier, however; rather, it is a constituent feature of the Dayr al-Suryān collection. Such genre fluidity is due in part to the fact that manuscript volumes — whether at the stage of their original copying or at later stages when they were reassembled and rebound — became repositories for idiosyncratic miscellaneous assemblages. But it is also due to the fact that the genre categories themselves were (and still are) in flux, subject to the bibliographical eye of the beholder. Such classificatory boundary lines sometimes shifted along with the literary sensibilities and subjectivities of different librarians across generations. One of the reasons why we have decided to record the manuscripts in Dayr al-Suryān according to their assigned genre labels — and why we have retained inconsistencies in such labelling without trying to reconcile them — is that by doing so we are better able to document not only the history of individual manuscripts, but also the history of the collection as a site of library practice. In terms of works preserved in the Theology section of the collection, this catalogue allows us to calculate their chronological span of production and relative frequency of attestation. The earliest dated Theology manuscript was copied in the late thirteenth century: the volume, a compendium of theological treatises about which I will have more to say below, contains colophons with two (interim) dates: 1280 and 1285 CE.10 Three other manuscripts date to the fourteenth, fifteenth, and sixteenth centuries, respectively. DS Arabic Theology 52, containing The Book of Eustathius the Monk (Kitāb Usṭāt al-rāhib), was copied in 1313 CE.11 DS Arabic Theology 2, which is comprised of The Confession of the Fathers (I‘tirāf al-ābā’) and a collection of patristic anathemas, dates to 1430/31 CE.12 Finally, DS Arabic Theology 4, which preserves a collection of works spuriously attributed to Athanasius of Alexandria, dates to 1516 CE.13 Apart from these three aforementioned examples, no other manuscript in the Theology section was copied before the 1600s. Three were copied in the seventeenth century,14 while twenty-eight were produced in the eighteenth or nineteenth century (10 from the eighteenth and 18 from the nineteenth).15 A full twenty-three manuscripts lack   DS Arabic Theology 22 (MS 133; 1280/1285 CE).   DS Arabic Theology 52 (MS 905; 1313 CE). 12   DS Arabic Theology 2 (MS 113; 1430/31 CE). 13   DS Arabic Theology 4 (MS 115; 1516 CE). See below for further discussion of these non-genuine Athanasiana. 14   DS Arabic Theology 23 (MS 134; 1609 CE); 45 (MS 707; 1659 CE); 42 (MS 690; 1679 CE). 15   Eighteenth century: DS Arabic Theology 4 (MS 115; 1709 CE); 18 (MS 129; 1725 CE); 5 (MS 116; 1753/54 CE); 37 (MS 149; 1755 CE); 35 (MS 147; 1758 CE); 21 (MS 132; 1760 CE); 19 (MS 130; 1773 CE); 3 (MS 114; 1775 CE); 43 (MS 698; 1787/88 CE); 30 (MS 142; 1788 CE); 24 (MS 135; 1795/96 CE). Nineteenth century: DS Arabic Theology 46 (MS 709; 1809 CE); 40 (MS 152; 1838 CE); 13 (MS 124; 1839 CE); 27 (MS 139; 1837 CE); 12 (MS 123; 1844 CE); 9 (MS 120; 1848 CE); 32 (MS 144; 1848 CE); 41 (MS 688; 1848 CE); 10 (MS 121; 1856 CE); 28 (MS 140; 1856 CE); 14 (MS 125; 1857 CE); 29 (MS 141; 1859 CE); 1 (MS 112; 1859 CE); 6 (MS 117; 1861 CE); 11 (MS 122; 1865 CE); 44 (MS 701; 1881 CE); 39 (MS 151; 1885/86 CE); 38 (MS 150; 1895 CE or shortly thereafter). 10 11



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definitive dates, although contextual information can sometimes give us clues about their time of production: we can surmise that at least two of them date somewhere between the mid-to-late seventeenth and the first years of the eighteenth,16 while three more date to the eighteenth or nineteenth.17 With these data in hand, we are able to determine what authors and works seem to have been most commissioned, copied, archived, and/or read at Dayr al-Suryān, and to track such patterns of transmission and reception along chronological lines. Among patristic authors, for example, Gregory of Nazianzus is most attested. Works attributed to him — primarily drawn from his corpus of Orations — are preserved in five different manuscripts (DS Arabic Theology 7, 8, 9, 46, and 47). Only two of those five volumes have colophons with dates, and they both were copied quite recently, in the nineteenth century.18 The second most frequently credited patristic author is Athanasius of Alexandria, but this picture is complicated by questions of authenticity. Works attributed to him appear in four different manuscripts, but only one of these manuscripts contain genuine Athanasiana, while other three contain spurious attributions.19 Most notable among the non-genuine material attributed to him is a collection that seems to have been transmitted in Arabic as a four-book set: 1. The Book of the Proof (Kitāb al-burhān) (= Book 1 of Athanasius); 2. Testimonies of the Life-Giving Incarnation (= Book 2 of Athanasius); 3. Testimonies from the Torah and the Prophets (= Book 3 of Athanasius); 4. Refutation of the Jews from the Books of the Prophets (= Book 4 of Athanasius). Ordered in this sequence, all four of these books appear in DS Arabic Theology 4, where they are accompanied by a fifth treatise attributed to Athanasius, entitled On the Meaning of Animals.20 Only Book 1 is found in DS Arabic Theology 1, however, so it is clear that they also sometimes circulated as individual works.21 Also represented multiple times in the attributional record are Cyril of Jerusalem, Ephrem the Syrian, and John Chrysostom (attested in three manuscripts each), and Epiphanius and Jacob of Sarug (attested in two manuscripts each).22 Finally, a number 16   DS Arabic Theology 25 (MS 136; before September 29, 1671 CE); 36 (MS 148; during or before 1705 CE). 17   DS Arabic Theology 26 (MS 137); 31 (MS 143); 33 (MS 145). See also DS Arabic Theology 17 (MS 128; before August 14, 1900 CE). 18   DS Arabic Theology 7 (MS 118); 8 (MS 119), 9 (MS 120; 1848 CE); 46 (MS 709; 1809 CE); 47 (MS 810). 19   Genuine Athanasiana: DS Arabic Theology 46 (MS 709; 1809 CE). Spurious: DS Arabic Theology 1 (MS 112; 1859 CE); 4 (MS 115; 1516 CE); 14 (MS 125; 1857 CE). 20   DS Arabic Theology 4 (MS 115; 1516 CE). 21   DS Arabic Theology 1 (MS 112; 1859 CE). 22   Cyril of Jerusalem: DS Arabic Theology 6 (MS 117; 1861 CE); 46 (MS 709; 1809 CE), 47 (MS 810; undated). Ephrem the Syrian and John Chrysostom: DS Arabic Theology 20 (MS 131; undated);

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of other patristic authors only appear in a single manuscript: included in this group are Antony the Great, Basil of Caesarea, Cyril of Alexandria, Gregory of Nyssa, Isaac the Syrian, Isaiah of Scetis, Nilus of Ancyra, and Simeon Stylites.23 Among them, the earliest surviving attributions go to the four authors of Syrian or Antiochene prove­ nance (Ephrem the Syrian, John Chrysostom, Isaac the Syrian, and Simeon Stylites) and one monastic father associated with Wādī al-Nāṭrūn (Isaiah of Scetis), all of whom were copied in the earliest surviving manuscript in the Theology section, DS Arabic Theology 22, which is dated to circa 1285 CE.24 By contrast, the earliest manuscript containing works attributed to Athanasius of Alexandria dates to the sixteenth century (DS Arabic Theology 4), and attributions to Antony the Great and Cyril of Alexandria are attested even later, with each represented only by a single manuscript witness, dating to the seventeenth and nineteenth centuries, respectively.25 When one turns to the Christian Arabic literary and theological heritage (al-turāth al-‘arabī al-masīḥī), one finds a larger group of authors and works attested in two or more manuscripts. Most popular is the tenth-century theologian, Sāwīrus ibn alMuqaffa. Five of his genuine works survive in five different manuscripts: 1. 2. 3. 4. 5.

Affliction’s Physic and the Cure of Sorrow (Kitāb ṭibb al-ghamm wa-shifā’ al-ḥuzn);26 The Lamp of the Intellect (Kitāb miṣbāḥ al-‘aql / Kitāb al-istibṣār);27 The Book of the Exposition (Kitāb al-bayān);28 The Book of the Councils (Kitāb al-majāmi‘);29 The Book of the Precious Pearl (Kitāb al-durr al-thamīn).30

The first three of these are all found in DS Arabic Theology 22 from the late thirteenth century. As such, this manuscript may be among the earliest definitively dated 22 (MS 133; 1285 CE); 37 (MS 149; 1755 CE). Epiphanius: DS Arabic Theology 5 (MS 116; 1753/54 CE); 50 (MS 847; undated). Jacob of Sarug: DS Arabic Theology 11 (MS 122; 1865 CE); 32 (MS 144; 1848 CE). The hagiographical Story of Barlaam and Josaphat (GCAL 1, 546–548) also has three manuscript witnesses at Dayr al-Suryān: DS Arabic Theology 9 (MS 120; 1848 CE); 10 (MS 121; 1856 CE); 11 (MS 122; 1865 CE). 23   Antony the Great: DS Arabic Theology 23 (MS 134; 1609 CE). Basil of Caesarea, Cyril of Alexandria, Gregory of Nyssa, Nilus of Ancyra: DS Arabic Theology 46 (MS 709; 1809 CE). Isaac the Syrian, Isaiah of Scetis, and Simeon Stylites: DS Arabic Theology 22 (MS 133; 1285 CE). 24   DS Arabic Theology 22 (MS 133; 1285 CE). 25   Athanasius of Alexandria: DS Arabic Theology 4 (MS 115; 1516 CE); see also DS Arabic Theology 1 (MS 112; 1859 CE), 14 (MS 125; 1857 CE), and 46 (MS 709; 1809 CE). Antony the Great: DS Arabic Theology 23 (MS 134; 1609 CE). Cyril of Alexandria: DS Arabic Theology 46 (MS 709; 1809 CE). 26   DS Arabic Theology 22 (MS 133; 1285 CE). 27   DS Arabic Theology 22 (MS 133; 1285 CE). 28   DS Arabic Theology 22 (MS 133; 1285 CE). 29   DS Arabic Theology 15 (MS 126; undated); 16 (MS 127; 1842/43 CE); 17 (MS 128; before August 14, 1900 CE). 30   DS Arabic Theology 15 (MS 126; undated); 16 (MS 127; 1842/43 CE); 17 (MS 128; before August 14, 1900 CE); 37 (MS 149; 1755 CE).



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copies (if not the very earliest) documented for each of these treatises. The other two works by Sāwīrus — The Book of the Councils and The Book of the Precious Pearl — appear together in three different manuscripts, all most likely copied in the nineteenth century,31 but the latter work is also attested in an earlier manuscript dating to the mid-eighteenth century.32 In addition, another five volumes contain a well-known work attributed to Sāwīrus entitled The Book of the Elucidation (Kitāb al-īḍāḥ). It was probably composed in the eleventh rather than the tenth century, however, and only later came to be (incorrectly) associated with Sāwīrus’ name. The earliest of these five manuscripts dates to 1679 CE,33 while the others were probably copied in or around the eighteenth century.34 In any event, this handful of attestations make The Book of the Elucidation the single most attested Christian Arabic work in the entire Theology section at Dayr al-Suryān. This should not be surprising, given the fact that it was one of the most widely disseminated works produced for Arabic-speaking Copts in Egypt. Its catechetical focus on Christian doctrine, framed in terms of the Arabization of medieval Egyptian Christians and their need to differentiate themselves theologically from their Muslim neighbors, appears to have found resonance with the monks at Dayr al-Suryān during the (early) modern period.35 Aside from Sāwīrus ibn al-Muqaffa‘, the next best attested Christian Arabic author in the collection is Mu’taman ibn al-‘Assāl, the learned thirteenth-century Cairene theologian. Copies of two treatises belonging to him are found in four different manuscripts. The first of this pair of works is his comprehensive summa of Christian theology, entitled The Summary of the Principles of Religion (Majmū‘ uṣūl al-dīn), which is 31   Only one is definitively dated — DS Arabic Theology 16 (MS 127; 1842/43 CE), but there are solid indications that the other two come from the same period. DS Arabic 17 (MS 128) has a latter-day waqf-statement indicating that the manuscript was donated to Dayr al-Suryān on August 14, 1900 CE, but it was copied earlier and the shield-with-man-in-the-moon watermarks date to the mid-to-late 1800s. The third manuscript — DS Arabic 15 (MS 126) — is undated, but its folia likewise features shield-with-manin-the-moon watermarks, along with Andrea Galvani Pordenone watermarks, which also date from the same century. 32   DS Arabic Theology 37 (MS 149; 1755 CE). 33   DS Arabic Theology 42 (MS 690; 1679 CE). 34   DS Arabic Theology 18 (MS 129; 1725 CE); 19 (MS 130; 1773 CE); 33 (MS 145; around or before the late 18th century CE). The last of these manuscripts — DS Arabic Theology 20 (MS 131) — lacks a date, but its paper type is consistent with a similar dating. 35   Mark N. Swanson, “Kitāb al-īḍāḥ,” CMR-BH 3, 265–269; see also GCAL 2, 309–311; Swanson, “The Specifically Egyptian Context of a Coptic-Arabic Text: Chapter Nine of the Kitāb al-īḍāḥ of Sawīrus ibn al-Muqaffa‘,” Medieval Encounters 3 (1996), 214–227; idem, “A Copto-Arabic Catechism of the Later Fatimid Period: ‘Ten Questions that One of the Disciples Asked of his Master,’” Parole de l’Orient 22 (1997), 473–501; and Stephen J. Davis, Coptic Christology in Practice: Incarnation and Divine Participation in Late Antique and Medieval Egypt (Oxford: Oxford University Press, 2008), 194–197, 230–236, 297–298. For an (uncritical) edition of the text, see Murqus Jirjis, Kitāb al-durr al-thamīn fī īḍāḥ al-dīn (Cairo: n.p., 1925).

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preserved in three separate volumes (DS Arabic Theology 27, 28, 29), all copied within a twenty-year span during the nineteenth century (1839–1858 CE).36 The second work, entitled Our Christian Belief — known elsewhere as A Concise Treatise on the Principles of Religion (Maqālah mukhtasarah fī uṣūl al-dīn), or simply as The Concise Instruction (al-Tabṣirah al-mukhtaṣarah) — was written by al-Mu’taman earlier during his career as a short preview or preparation for his magisterial summa. At Dayr al-Suryān, it appears in only a single manuscript, but that manuscript happens to be DS Arabic Theology 22, the previously mentioned thirteenth-century volume that also contains three works by Sāwīrus ibn al-Muqaffa‘.37 Apart from Sāwīrus and al-Mu’taman, there are only three other multiple authorial attestations from the Christian Arabic corpus: one belongs to a Syro-Arabic author; the other two belong to a pair of Copto-Arabic authors. Of these, the earliest attested is the Syrian Jacobite author Abū ‘Alī ‘Īsā ibn Isḥāq ibn Zur‘ah, who was active in the latter half of the tenth century and first decade of the eleventh. Five separate topical treatises attributed to him are preserved in DS Arabic Theology 22 from the thirteenth century.38 As for the two Copto-Arabic authors, the first is Abū Shākir ibn al-Rāhib, a relative contemporary of al-Mu’taman ibn al-‘Assāl who was also probably active in Cairo. His treatise, The Book of the Cure (Kitāb al-shifā’), is preserved in three later manuscripts dating to the eighteenth and nineteenth centuries (DS Arabic Theology 30, 31, 41).39 The second is Yūsāb al-Abaḥḥ, the late-eighteenth and early-nineteenth-century bishop of Dirjā/Dirjah and Akhmīm in Upper Egypt. His treatises are found in three separate manuscripts dating from the mid-nineteenth century (DS Arabic Theology 1, 12, 13), and the first of these also includes one of his letters written on behalf of and in the voice of Pope John XVIII (regn. 1769–1796 CE).40 There are also many singly-attested Christian Arabic authors in the Theology section. These include four luminaries of the thirteenth- and fourteenth-century Egyptian church: Būlus al-Būshī, Marqus ibn al-Qunbar, al-Ṣafī ibn al-‘Assāl, and Yūḥannā ibn Sāwīrus al-Kātib al-Miṣrī. Būlus al-Būshī’s treatise entitled The Spiritual Sciences in the Orthodox Faith (al-‘Ulūm al-rūḥāniyyah fī-l-amānah al-urthūdhuksiyyah) is preserved in a nineteenth-century copy (DS Arabic Theology 1; 1859 CE), while Marqus ibn al-Qunbar’s The Book of the Teacher and the Disciple (Kitāb al-mu‘allim wa-ltalmīdh) is found in an undated fragment (DS Arabic Theology 55).41 But copies   DS Arabic Theology 27 (MS 139; 1839 CE); 28 (MS 140; 1856 CE); 29 (MS 141; 1858 CE).   DS Arabic Theology 22 (MS 133; 1285 CE). 38   DS Arabic Theology 22 (MS 133; 1285 CE). 39   DS Arabic Theology 30 (MS 142; 1788 CE); 31 (MS 143; probably mid-19th century CE); 41 (MS 688; 1848 CE). 40   DS Arabic Theology 1 (MS 112; 1859 CE); 12 (MS 123; 1844 CE); 13 (MS 124; 1839 CE). 41   Būlus al-Būshī: DS Arabic Theology 1 (MS 112; 1859 CE). Marqus ibn al-Qunbar: DS Arabic Theology 55 (MS 973; undated). 36 37



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of both al-Ṣafī ibn al-‘Assāl’s Brief Chapters on the Trinity and Incarnation (Fuṣūl mukhtaṣarah fī-l-tathlīth wa-l-ittiḥād) and Yūḥannā ibn Sāwīrus al-Kātib al-Miṣrī’s The Book of Knowledge and Deed (Kitāb al-‘ilm wa-l-‘amal) survive from six centuries earlier, since they too are found in DS Arabic Theology 22 (ca. 1285 CE).42 When it comes to individual treatises, aside from The Book of the Elucidation (Kitāb al-īḍāḥ) and its preservation in five different manuscripts, the next most popular Christian Arabic work is The Book of the Confession (Kitāb al-i‘tirāf), also called The Book of the Teacher and the Disciple (Kitāb al-mu‘allim wa-l-tilmīdh), a catechetical treatise written by Da‘ūd ibn Yūḥannā (known colloquially as Ibn Laqlaq), who later in his life would take the name Pope Cyril III after his election as the seventy-fifth Patriarch of Alexandria (regn. 1235–1243 CE). In the Dayr al-Suryān collection, his Book of the Confession is preserved in four copies that span a two-hundred-year period, from 1609 CE to the turn of the nineteenth century.43 Almost as well attested is a similarly-named work, The Confession of the Fathers (I‘tirāf al-abāʼ), an eleventh-century florilegium or collection of patristic citations. It is found in three manuscripts, two of which are dated to the fifteenth and eighteenth centuries.44 One other work survives in three copies: a treatise entitled The Battle that the Demons Wage against the Believers, which may bear some relation to chapter 5 of the aforementioned Book of the Elucidation. It is preserved in one manuscript from the seventeenth century and two others from the eighteenth.45 Finally, The Book of Eutathius the Monk, a theological apology probably written in Iraq around the ninth century by a Syrian Jacobite author, is preserved in two copies, one from the early fourteenth century and the other from the mid-nineteenth.46 What can we say, then, in conclusion about this corpus of works in the Theology section of the Dayr al-Suryān library? First of all, in comparison with the Bible and Commentary sections, the Theology manuscripts tend to have been copied in more recent centuries. While ten Bible manuscripts (out of 81 total, or 12.3%) and six Commentary manuscripts (out of 48 total, 12.5%) date before the year 1400 CE, only two Theology manuscripts (out of 59 total, or 3.3%) were copied before that same year. This is somewhat more in line with the Canons section, where only two manuscripts (out of 26 total, or 7.7%) date to the fourteenth century (and none to the thirteenth). While this may be indicative of relative reading preferences and patterns, in the end it is hard to draw hard-and-fast conclusions from these figures. The paucity of early   DS Arabic Theology 22 (MS 133; 1285 CE).   DS Arabic Theology 23 (MS 134; 1609 CE); 24 (MS 135; 1795/96 CE); 25 (MS 136; before August 29, 1671 CE); 26 (MS 137; probably 18th or 19th century CE). 44   DS Arabic Theology 2 (MS 113; 1430/31 CE); 3 (MS 114; 1775 CE); 56 (MS 974; undated). 45   DS Arabic Theology 24 (MS 135; 1795/96 CE); 25 (MS 136; before August 29, 1671 CE); 37 (MS 149; 1755 CE). 46   DS Arabic Theology 52 (MS 905; 1313 CE); 1 (MS 112; 1859 CE). 42

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manu­scripts in the Theology and Canons sections may be due to a combination of factors, including variables in rates of production, local usage, readership patterns, and translocal dissemination that are difficult to assess given our current state of information. Second, one thing we can say for certain when we examine the contents of the earliest Theology manuscripts in the collection is that they show special scribal interest (and presumably, by extension, readerly interest) in patristic and Christian Arabic literature from two main geographical contexts: (1) the region of bilād al-shām, comprising Antioch, Syria, and Iraq; and (2) Egypt. The Antiochene Greek and Syriac cultural inheritance of the Dayr al-Suryān library is on display when it comes to the inclusion of authors and works from Syria and its geographic environs. The late thirteenth-century DS Arabic Theology 22 (ca. 1285 CE) is illustrative. From the early Christian corpus, in addition to five orations or homilies by the Antiochene theologian John Chrysostom, the manuscript also includes individual treatises or sermons attributed to Simeon Stylites, Isaac the Syrian, and Ephrem the Syrian. Alongside these patristic writings, the volume also includes works by two Christian Arabic authors who hailed from what is now Iraq. The manuscript contains five treatises by Abū ‘Alī ‘Īsā ibn Isḥāq ibn Zur‘ah (943–1008 CE), who was born and raised in a Syriac Jacobite Christian family in Baghdad, and one longer treatise (The Book of the Tower; Kitāb al-majdal) attributed to his near contemporary ‘Amr ibn Mattā, who is reported to have been born in the town of Ṭirhān in Iraq and was probably active during the latter half of the tenth century and the beginning of the eleventh. DS Arabic Theology 22 also taps into the theological heritage of its own “local” Egyptian context. While only one work is attributed to an early Christian Egyptian figure (the Teachings of Anbā Isaiah of Scetis), the manuscript includes treatises by three significant Copto-Arabic authors: three major works by Sāwīrus ibn al-Muqaffa‘, the tenth-century bishop of al-‘Ashmunayn who is often called the father of CoptoArabic literature due to his prolific authorial production; one treatise on the Trinity and the Incarnation by the thirteenth-century Cairene theologian al-Ṣafī ibn al-‘Assāl; and one book by Yūḥannā ibn Sāwīrus al-Kātib al-Miṣrī, who lived and wrote in Cairo during the early fourteenth century and (as his name implies) was employed as a government secretary. Taken together, the other two earliest manuscripts also reflect this dual geographical focus. DS Arabic Theology 52 (1313 CE) contains a now-fragmentary copy of a Book by Eustathius the Monk (Usṭāth al-rāhib), who is thought to have been a Syrian Orthodox (Jacobite) author active during the ninth century CE. And yet, this apologetic work notably seems to have circulated widely in Egypt, having been cited at different stages by the aforementioned Sāwīrus ibn al-Muqaffa‘ (tenth century), by al-Nushū’ Abū Shākir ibn al-Rāhib (mid-thirteenth century), and by Shams al-Ri’āsah Abū-l-Barakāt ibn Kabar



Introduction

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(fourteenth century). The latter two were both connected with the Hanging Church in Old Cairo, serving there in consecutive centuries as deacon and priest, respectively. The majority of DS Arabic Theology 2 (1430/31 CE), by contrast, contains The Confession of the Fathers (I‘tirāf al-ābā’), an Arabic-language florilegium of 254 patristic excerpts on theology (esp. the Trinity and the Incarnation), a work that was compiled in Egypt during late eleventh century (1078 CE) and that draws heavily on the Alexandrian christological heritage. The most cited author in that work is Cyril of Alexandria, followed by Athanasius of Alexandria and two Antiochene theologians, John Chrysostom and Severus of Antioch.47 If these demographics of authorly citation in the three earliest surviving Theology manuscripts are indicative of the larger (now partially lost) history of reception in Arabic at Dayr al-Suryān, this dual Syrian/Egyptian literary diet would have, perhaps not surprisingly, served as the principal spiritual nourishment for generations of monks seeking out theological reading material in the monastic library. 3.  Case Studies What do we know about the scribes and manuscript patrons who meted out that literary diet? And what do we know about some of the monastic readers who consumed it? Appendix E documents the names found in the colophons, endowments, and readers’ notes of the manuscripts in the Theology section. Some of these names were already witnessed in the manuscripts catalogued in Volumes 1 and 2, and so the information here supplements that record. Below, I document names of patrons and scribes involved in the sponsorship and production of more than one manuscript in the collection. Indeed, some scribes also functioned as patrons or owners of manuscripts, and vice versa. All but one of the figures that I will be discussing here were active in either the eighteenth or nineteenth century and as such give us a glimpse into the (early) modern history of the library, including the literary and theological predilections that shaped the collection during that period. The colophons of the Theology manuscripts give us invaluable information about the activity of individual scribes responsible for multiple volumes in the collection. The earliest such example comes from the early sixteenth century: during that period, the scribe Yūḥannā al-Qubruṣī al-Suryānī is known to have copied at least two manu­ scripts preserved in the library at Dayr al-Suryān. The earlier of the two is DS Arabic Theology 4, a collection of five treatises attributed to Athanasius of Alexandria. In one of the colophons to that volume, Yūḥannā al-Qubruṣī notes that he finished copying the first four of those treatises in 1516 CE on the basis of a manuscript at the Monastery  Davis, Coptic Christology in Practice, 206–209, esp. 208 and note 23.

47

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S.J. DAVIS AND M.N. SWANSON

of St. Antony, which had been produced less than a decade earlier (1509/10 CE). The second of the manuscripts Yūḥannā al-Qubruṣī copied was DS Arabic Biblical 4, a volume containing books of Old Testament prophets dated to 1529 CE, thirteen years later. Apart from Yūḥannā al-Qubruṣī’s activity in the early sixteenth century, however, the evidence for scribes who had a hand in producing more than one manuscript cluster around two later periods of time: the final three decades of the eighteenth century (1770–ca. 1800), and the middle decades of the nineteenth. Some of these figures also served as patrons of scribal activity, as owners and endowers of manuscripts, and as restorers of volumes in the Dayr al-Suryān library.48 Two important scribes active in the 1770s were Shinūdah ibn al-mu‘allim Abshāy (also known as al-Ḥibr or al-Ḥabr) and Qultah ibn al-mutanayyaḥ al-mu‘allim Buṭrus Shāwūl. Shinūdah identifies himself as a deacon and the one responsible for copying DS Arabic Theology 19 (1773 CE), which contains The Book of the Elucidation (Kitāb al-īḍāḥ), attributed to Sāwīrus al-Muqaffa‘, along with a shorter work transmitted under the title, Story of the Young Man and What Happened to Him with His Parents. Shinūdah’s hand is neat and legible, if not elegant: his lines are somewhat unevenly spaced and his closely-spaced letters exhibit a slight lean, although he leaves generous room for his margins. His paper of choice bears distinctive Andrea Galvani Pordenone watermarks, and the pages were cut straight for binding and stippled with red along the edges. We also know him to be the original patron/owner (muhtamm) of the volume. Shinūdah is also known to be the scribe of at least two other already-catalogued Dayr al-Suryān manuscripts. The first (and earlier of the two) is DS Arabic Commentary 6 (1770 CE), which contains a Commentary on the Book of Creation. In a colophon at the end of that commentary on Genesis, Shinūdah similarly identifies himself as the muhtamm (“the one who has taken care”) of the manuscript: in this case, this term probably refers to his dual role as both patron and scribe of the text. The script is smallto-medium in scale, with closely-spaced letters rendered in a rather quick but fairly practiced hand, and the paper bears Tre Lune (triple crescent moon) watermarks. The second manuscript copied by this same Shinūdah is DS Arabic Biblical 25 (1778 CE), which contains the four gospels, copied on the same kind of paper with Tre Lune watermarks. In this case, however, more than one hand is in evidence, and indeed a colophon after the Gospel of John confirms the contribution of three muhtammīn, two of whom seem to have been responsible for copying the text as scribes: one of them 48   Some of the names documented in this introduction receive mention by Father Bigoul el-Suriany in his article, “The Manuscript Collection of Deir al-Surian: Its Survival into the Third Millenium,” in Coptic Studies on the Threshold of a New Millennium: Proceedings of the Seventh International Congress of Coptic Studies, Leiden, 27 August – 2 September 2000, 2 volumes, ed. M. Immerzeel and J. van der Vliet (Leuven: Peeters, 2004), 281–294, esp. 286.



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XVII

is Shinūdah, also known as al-Ḥibr or al-Ḥabr (“the scribe”); the other is the aforementioned Qultah ibn al-mutanayyaḥ al-mu‘allim Buṭrus Shāwūl. Indeed, this same Qultah also served as both the scribe and patron for manuscript DS Arabic Theology 3 (1775 CE), a volume containing The Confession of the Fathers (I‘tirāf al-ābā’). His neat, legible scribal hand is written with pronounced vertical strokes on European paper featuring Tre Lune and Cross-with-VG watermarks and prepared carefully with ruled lines and margins. The two colophons in the text, one at the end of the scribal table of contents and the other at the end of the manuscript, both conclude with petitions asking for prayers from the reader. In the second of the two colophons, he writes his date of completion according to both the Coptic and Arabic numbering systems. There is evidence that Qultah copied the text directly from DS Arabic Theology 2: at one point, he leaves the better part of two pages blank with the (unfulfilled) intention of filling in text missing in his exemplar. It is also clear that he checked and corrected the text after completing it: one finds the word qūbal (“accepted”) written at intervals as a means of marking his progress in comparing his copy with the earlier manuscript on which he depended. A third and final figure active in the library toward the end of the eighteenth century is Yūḥannā ibn Ṣalīb al-Fayyūmī, mentioned in Volumes One and Two of this catalogue series. Thus far, our evidence for his scribal activity in the library is limited to one volume (DS Arabic Commentary 37), but his fingerprints are all over the collection as a patron, endower, and restorer of texts. In the Theology section, he specifically identifies himself as the restorer of DS Arabic Theology 36, a volume containing the work The Demonstration of Souls (Barhanat al-nufūs). Endowed to the monastery in 1705 CE, it evinces Yūḥannā ibn Ṣalīb al-Fayyūmī’s typical methods of restoration, with some folio leaves having been reinforced with strips of paper along their edges or along the fold prior to rebinding. In one instance, the paper used to reinforce a page edge was reused from a financial account or receipt. There is also evidence that the same person restored at least two other Theology manuscripts. Both DS Arabic Theology 33 and 37 contain prayers written by Yūḥannā. In the former, he includes a prayer at the end of a waqf-statement written in the same hand, which indicates that he was the one who formally endowed the volume to the monastic library. In the latter, he pens a prayer at the end of the Table of the Contents (also written in his hand) at the beginning of the volume. In both cases, the methods of restoration follow the same recognizable pattern, and the covers used in rebinding are of a similar brown leather, decorated with tooled double lines creating a rectangular border and with symmetrical floral- or cross-shaped stamps. Including these three examples, at current count, we have identified Yūḥannā al-Fayyūmī as the patron, endower, and/or restorer of at least forty (40) manuscripts in the Biblical, Coptic Language, Commentaries, Canons, Theology, and Ascetic Discourses sections of the Dayr al-Suryān collection, with activity spanning

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around three and a half decades from circa 1770 to 1805 CE.49 Notably, this total does not yet account for any of the manuscripts in the Saints’ Lives and Sermons (mayāmir) or Liturgy (tuqūṣ) classifications, since our cataloguing of those sections is still in progress. In the mid-nineteenth century, there is evidence for another flurry of manuscript production and sponsorship, with several additional figures taking especially prominent roles as scribes and/or patrons. Perhaps the most prominent among them is the deacon Rāfāʼīl Malaṭī al-Asyūṭī, also known as Abū-l-Ruʼūs, who is attested as the scribe of four Theology manuscripts at Dayr al-Suryān, as well as at least one Commentary volume.50 Remarkably, his scribal activity seems to have spanned five different decades, from 1822 to 1865 CE. Furthermore, he is identified as the patron/owner (muhtamm) of one other volume from the Theology section, two more Commentary volumes, and one additional manuscript classified as Ascetic Discourses.51 Rāfāʼīl Malaṭī’s scribal hand is distinctive, featuring a rather square script, with strong horizontal and vertical lines, but with very small teeth and letter loops. He used the space on his pages efficiently: his lines are faintly ruled and evenly spaced with sharp margins. He does not allow much extra space between words, and his writing sometimes appears a bit cramped as a result. The black ink he used has faded to a kind of silvery gray, while the red ink he employed for headings and dots has faded to a silvery orange or rose. The contents of the Theology volumes that Rāfāʼīl copied include a disparate range of literary materials, but his energies seem to have been directed in particular to the copying of large-scale treatises like Būlus al-Būshī’s The Spiritual Sciences in the Orthodox Faith (al-‘Ulūm al-rūḥāniyyah fī-l-amānah al-urthūdhuksiyyah), The Book of Eustathius the Monk (Kitāb Usṭāth al-rāhib), al-Muʼtaman ibn al-‘Assāl’s Summary of the Principles of Religion (Majmū‘ uṣūl al-dīn), and the two works (one attributed to Athanasius of Alexandria, the other by Abū Shākir ibn al-Rāhib) that were transmitted under the title, The Book of the Proof (Kitāb al-burhān). We also know that he owned a copy of al-Muʼtaman ibn al-‘Assāl’s theological Summa before endowing the text to the library at Dayr al-Suryān.52 While the earliest volume on record that he produced as a scribe was a commentary on the four canonical Gospels,53 49   DS Coptic Biblical 1, 2a/2b, 3, 4, 8, 12; DS Arabic Biblical 2, 3, 5, 10, 22, 49, 51; DS Coptic Language 1, 4; DS Arabic Commentary 6, 23, 31, 37; DS Arabic Canons 2; DS Arabic Theology 33, 36, 37; DS Arabic Ascetic 2, 8, 9, 11, 12, 13, 14, 16, 21, 23, 24, 26, 27, 29, 30, 31, 33. 50   DS Arabic Theology 1 (1859 CE), 11 (1865 CE), 29 (1858 CE), 31; DS Arabic Commentary 20 (1822 CE). See also DS Arabic Commentary 19 (1844 CE), where Rāfāʼīl Malaṭī is identified as the muhtamm of the manuscript, which in that case may also refer to a dual role as scribe and patron/owner. 51   DS Arabic Theology 27; DS Arabic Commentary 19 and 27; DS Arabic Ascetic 40. 52   DS Arabic Theology 27 (copied in 1839 CE, owned by Rāfāʼīl Malaṭī, and endowed to Dayr al-Suryān in 1856 CE). 53   DS Arabic Commentary 20 (1822 CE).



Introduction

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and he continued to make room in his later manuscripts for the copying of epistolary correspondences, disputations, sermons, and hagiographical narratives, more weighty doctrinal treatises seem to have increasingly occupied his scribal attentions toward the end of his career from the late 1850s to the mid-1860s. Rāfāʼīl Malaṭī remained active for several decades so it should not be a surprise that the Dayr al-Suryān library preserves the work of other copyists who produced contemporaneous manuscripts. Most were affiliated with Dayr al-Suryān, but there is also evidence for volumes originally produced by scribes working elsewhere. One example is a monk named ‘Abd al-Malāk al-Maḥallāwī from the Monastery of St. Macarius in Wādī al-Naṭrūn, who was responsible for copying DS Arabic Theology 13 (1839 CE), a manuscript containing Cyril III ibn Laqlaq’s Book of the Confession (Kitāb al-i‘tirāf), along with the Teachings of St. Antony and two collections of sermons.54 He is also known as the scribe responsible for the production of DS Arabic Biblical 34, dated two years later and containing the Gospels of Mark and Luke.55 Another non-local figure to highlight is a scribe named Bishārah Iqlawdiyūs (alternate spelling: Iqlādiyus) — also identified in Coptic as Pishennofi, son of Claudius — who originally hailed from the Upper Egypt village of Mayr (north of Asyūṭ and southwest of al-Quṣiyyah) but later lived in al-Minshāt al-Kubrā (also in the Asyūṭ governate). Active in the mid-1850s, he was the scribe responsible for DS Arabic Theology 28 (1856 CE), another copy of al-Muʼtaman ibn al-‘Assāl’s Summary of the Principles of Religion (Majmū‘ uṣūl al-dīn). In the Dayr al-Suryān collection, he is also known to have produced two other manuscripts: one volume containing 1 and 2 Maccabees and Ps.-Josephus’ History (DS Arabic Biblical 6); and another containing part one of John Chrysostom’s Commentary on the Gospel of John.56 As for scribes and manuscript patrons from Dayr al-Suryān who were active during this period, there are a few especially worth noting here. One is another monk named Bishārah, who also was accorded the titles of khādim al-dayr (“servant of the monastery”), al-qiss (“priest”) and al-qummuṣ (“hegumen”). Active in the early 1840s, his scribal output included two Theology manuscripts in the collection. One is DS Arabic Theology 12 (1844 CE), a collection of treatises by Yūsāb al-Abaḥḥ, the late eighteenthand early nineteenth-century bishop of Dirjā and Akhmīm.57 The other is DS Arabic Theology 16 (1842/43 CE), which contains two well-known works by Sāwīrus ibn alMuqaffa‘ — The Book of the Councils (Kitāb al-majāmi‘) and The Book of the Precious Pearl (Kitāb al-durr al-thamīn). This latter volume contains three waqf-statements all written by Bishārah himself: the first two assert his own ownership of the manuscript;   DS Arabic   DS Arabic 56   DS Arabic 57   DS Arabic 54 55

Theology 13 (1839 CE). Biblical 34 (1841 CE). Biblical 6 (1853 CE); DS Arabic Commentary 17 (1854 CE). Theology 12 (1844 CE).

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the third states that the volume is now the property of Ḥannā ibn al-qummuṣ Bishārah, perhaps recording Bishārah’s act of bequeathing it to a monastic disciple. A later statement appended to the first waqf notes that after his death the volume came to be endowed to Dayr al-Suryān.58 Generally, Bishārah’s literary and theological proclivities seem to have been quite eclectic. In addition to the aforementioned Theology volumes, he also copied DS Arabic Commentary 39 (1837 CE), which contains interpretations of liturgical readings from the biblical prophets, and he served as the scribe for DS Arabic Ascetic 28 (1840/41 CE), which preserves a long letter with monastic instructions by Philoxenos of Mabbug, as well as sayings and discourses on the ascetic life by Isaiah of Scetis (“the Egyptian”) and Ephrem the Syrian.59 He also identifies himself as the secondary scribal hand responsible for the replacement folia in DS Arabic Ascetic 16 (1842/43 CE), a volume that includes two well-known works — John Climacus’ The Ladder and John Cassian’s On the Eight Thoughts.60 Two other figures associated with Dayr al-Suryān are recorded as patrons and endowers of multiple manuscripts during the nineteenth century. A patron named Jirjis — who, like the scribe Bishārah Iqlawdiyūs, also hailed from the village of Mayr — paid for the copying of DS Arabic Theology 9 (1848 CE), a volume containing The Story of Barlaam and Josaphat and orations by Gregory of Nazianzus. A colophon makes clear that his act of financial patronage took place after he had become a monk at Dayr al-Suryān.61 He also financed DS Arabic Theology 15, whose contents include the two works by Sāwīrus ibn al-Muqaffa‘ also preserved in DS Arabic Theology 16, as mentioned above in my discussion of the scribe Bishārah: namely, The Book of the Councils (Kitāb al-majāmi‘) and The Book of the Precious Pearl (Kitāb al-durr al-thamīn).62 Jirjis’ example is not an isolated case. We also know that a certain Tāʼuḍurūs, identified by the title al-qummuṣ, financed DS Arabic Theology 17 at his own expense. This volume was likewise dedicated to the two works by Sāwīrus ibn al-Muqaffa‘ preserved in DS Arabic Theology 15 and 16 and discussed above. Thus, from the evidence related to the scribe Bishārah and the patrons Jirjis of Mayr and al-qummuṣ Tāʼuḍurūs, we can observe that the works of Sāwīrus ibn al-Muqaffa‘ seem to have experienced a surge of local popularity at Dayr al-Suryān in the mid-nineteenth century. DS Arabic Theology 17, while it does not have a definitive date, has to have been 58   DS Arabic Theology (1842/43 CE). The three waqf­-statements are at found at folia 75b, 280b, and 281a. 59   DS Arabic Ascetic 28 (1840/41 CE). 60   Arabic Ascetic 16 (1842/43 CE). 61   DS Arabic Theology 9 (1848 CE); for the colophon in question, see f. 142a. 62   DS Arabic Theology 15 (undated).



Introduction

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produced during this period since Tāʼuḍurūs also sponsored and paid for the copying of DS Arabic Biblical 46, a manuscript containing the Pauline and Catholic Epistles and the Book of Acts dating to 1849 CE.63 As further evidence, he also is revealed as the patron (and perhaps the scribe as well) for DS Arabic Commentary 7 (1859 CE), a copy of a commentary on Genesis.64 So, we know Tāʼuḍurūs was at least active for a decade, between the years 1849 and 1859 CE. The final figure associated with Dayr al-Suryān and deserving of special mention is al-qummuṣ ‘Abd al-Quddūs, who served as the head of the monastery during the middle of the nineteenth century. He was responsible for sponsoring two of the Theology manuscripts in the collection. The first is DS Arabic Theology 12 (1844 CE), the collection of treatises by Yūsāb al-Abaḥḥ that was copied by the scribe Bishārah: two colophons identify ‘Abd al-Quddūs as the muhtamm who “provided for it” (ihtamma bihi) with the expenditure of his own money.65 The second is DS Arabic Theology 28 (1856 CE), the copy of al-Muʼtaman ibn al-‘Assāl’s Summary of the Principles of Religion (Majmū‘ uṣūl al-dīn) made by the scribe Bishārah Iqlawdiyūs from Mayr. ‘Abd al-Quddūs himself penned a waqf-statement endowing the manuscript to the Dayr al-Suryān library with warnings against violators of that endowment.66 This was, in fact, not the only time that ‘Abd al-Quddūs served as the patron of one of Bishārah Iqlawdiyūs’ scribal productions: he also served as the muhtamm for Bishārah Iqlawdiyūs’ copies of 1 and 2 Maccabees and Ps.-Josephus’ History in DS Arabic Biblical 6, completed three years earlier in 1853 CE, as well as the scribe’s copy of the first part of the Commentary on the Gospel of John by John Chrysostom in DS Arabic Commentary 17, completed in 1854 CE.67 ‘Abd al-Quddūs has his name associated with other Biblical and Commentary manu­ scripts in the Dayr al-Suryān library. These include other copies of 1 and 2 Maccabees and Ps.-Josephus produced in 1857 CE (DS Arabic Biblical 7), in which an anonymous scribe identifies the head of the monastery as the volume’s patron and compares him to the saints Antony, Macarius, and Athanasius.68 ‘Abd al-Quddūs also penned the waqf in an undated copy of the Gospels of Luke and John (DS Arabic Biblical 39), endowing the manuscript to Dayr al-Suryān. Finally, he is also credited with sponsoring two other volumes shelved in the Commentary section, one containing commentaries on Genesis and Leviticus completed in late 1855 or early 1856 CE, and the other preserving part two of John Chrysostom’s Johannine commentary in which ‘Abd   DS Arabic   DS Arabic 65   DS Arabic 66   DS Arabic 67   DS Arabic 68   DS Arabic 63 64

Biblical 46 (1849 CE). Commentary 7 (1859 CE). Theology 12 (1844 CE); for the colophons, see ff. 264a and 278a. Theology 28 (1856 CE); for the waqf-statement, see ff. 358b–359a. Biblical 6 (1853 CE); DS Arabic Commentary 17 (1854 CE). Biblical 7 (1857 CE); for the colophon, see f. 209b.

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al-Quddūs’s hagiographical peer group is expanded to include Pachomius as well.69 In the end, it is clear from these textual witnesses that, as head of the monastery, ‘Abd al-Quddūs had an outsized impact on the expansion of its library holdings. Even when he is not explicitly mentioned, much of the above-mentioned work in the mid-nineteenth century must have taken place under his auspices and direction, and as such he deserves credit for putting his own distinctive stamp on the shape of the Dayr al-Suryān collection as it survives today. 4. A Note on Appendices As in Volumes One and Two, at the end of this book I supply a series of appendices designed to be an aid for the broader scholarly endeavor of writing a material history of the library at Dayr al-Suryān. Appendix A records basic information for each manu­ script regarding their catalogue numbers, dates, and contents. Appendix B documents individual works found in the manuscripts of the collections under different genre rubrics: biblical books (as both freestanding texts and subjects of commentary), commentaries (on biblical and non-biblical literature), canons, mayāmir (monastic sayings, saints’ lives, and sermons), liturgical texts, and assorted other works. Appendix C lists manuscripts by date and also includes a list of manuscripts without identified chronological context. Appendix D provides information about the types of paper (or parchment) used, the presence (or absence) of watermarks, and evidence for dating. Finally, Appendix E presents a prosopography of scribes, patrons/owners, restorers, illustrators, readers, other named figures, monasteries and churches, and councils and synods referenced in the manuscripts catalogued in Volume Three.

  DS Arabic Commentary 8 (1855/56 CE) and 18 (undated); for the comparison of ‘Abd al-Quddūs to Antony, Macarius, Pachomius, and Athanasius, see DS Arabic Commentary 18, f. 293b. 69

GUIDE TO DAYR AL-SURYĀN LIBRARY NUMBERS AND CATALOGUE NUMBERS Current Library Number

DS Cat. No.

MS 112

DS Arabic Theology 1

MS 113

DS Arabic Theology 2

MS 114

DS Arabic Theology 3

MS 115

DS Arabic Theology 4

MS 116

DS Arabic Theology 5

MS 117

DS Arabic Theology 6

MS 118

DS Arabic Theology 7

MS 119

DS Arabic Theology 8

MS 120

DS Arabic Theology 9

MS 121

DS Arabic Theology 10

MS 122

DS Arabic Theology 11

MS 123

DS Arabic Theology 12

MS 124

DS Arabic Theology 13

MS 125

DS Arabic Theology 14

MS 126

DS Arabic Theology 15

MS 127

DS Arabic Theology 16

MS 128

DS Arabic Theology 17

MS 129

DS Arabic Theology 18

MS 130

DS Arabic Theology 19

MS 131

DS Arabic Theology 20

MS 132

DS Arabic Theology 21

MS 133

DS Arabic Theology 22

MS 134

DS Arabic Theology 23

MS 135

DS Arabic Theology 24

MS 136

DS Arabic Theology 25

MS 137

DS Arabic Theology 26

MS 139

DS Arabic Theology 27

MS 140

DS Arabic Theology 28

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S.J. DAVIS AND M.N. SWANSON

Current Library Number

DS Cat. No.

MS 141

DS Arabic Theology 29

MS 142

DS Arabic Theology 30

MS 143

DS Arabic Theology 31

MS 144

DS Arabic Theology 32

MS 145

DS Arabic Theology 33

MS 146

DS Arabic Theology 34

MS 147

DS Arabic Theology 35

MS 148

DS Arabic Theology 36

MS 149

DS Arabic Theology 37

MS 150

DS Arabic Theology 38

MS 151

DS Arabic Theology 39

MS 152

DS Arabic Theology 40

MS 688

DS Arabic Theology 41

MS 690

DS Arabic Theology 42

MS 698

DS Arabic Theology 43

MS 701

DS Arabic Theology 44

MS 707

DS Arabic Theology 45

MS 709

DS Arabic Theology 46

MS 810

DS Arabic Theology 47

MS 811 and 903

DS Arabic Theology 48

MS 812

DS Arabic Theology 49

MS 847

DS Arabic Theology 50

MS 904

DS Arabic Theology 51

MS 905

DS Arabic Theology 52

MS 971

DS Arabic Theology 53

MS 972

DS Arabic Theology 54

MS 973

DS Arabic Theology 55

MS 974

DS Arabic Theology 56

MS 975

DS Arabic Theology 57

MS 976

DS Arabic Theology 58

MS 977

DS Arabic Theology 59

CATALOGUE KEY 1.  Manuscript Numbering Systems (Cat. No.) The library at Dayr al-Suryān has employed several different numbering systems over the last century, traces of which are recorded either in the manuscripts themselves or in one of two handwritten Arabic-language catalogues recorded in notebook form. Here, this information is recorded in order to give readers access to the (early modern/ modern) history of classification within the monastery. For the purposes of our catalogue volumes, we have created a sequential numbering system for each classificatory section. This system begins with DS (for Dayr al-Suryān), followed by the language (Coptic or Arabic), the genre classification (e.g. Commentary, Canon, etc.), and the number in the sequence. This new catalogue designation is followed by its current shelf or registration number (e.g. MS 1). Then, on the next line, older registration numbers — documented either in or on the manuscripts themselves, or in the local handwritten Arabic-language catalogues — are provided as supplemental references. Some of these include earlier genre categories that may or may not still be applicable to the library’s current cataloguing system; some provide evidence that manuscripts have been reclassified from one genre to another. The older catalogue numbers often featured a genre designation as a constituent part of their classification, or alternatively a series number marked by the Arabic term Silsilah or Musalsal. See also “Appendix A: Manuscripts, Numbering Systems, and Contents.” 2.  Manuscript Contents In recording the contents of individual manuscripts, I provide tables of contents with folio and/or page references. In the Dayr al-Suryān collection, folia are typically numbered according to a modern Arabic foliation (in pen or pencil), as well as their earlier Coptic cursive (Copt.) or Coptic uncial (Copt.) systems, which sometimes match and sometimes diverge. The same applies to systems of pagination as well. (For further commentary on these complications, see “Pages, Numbering” below.) In the catalogue entries, the recto and verso of folia are indicated by “a” and “b” respectively, following the Arabic language convention. Superscript “bis” and “ter” are used to indicate repeated individual folia or page numbers within a particular foliation sequence: “bis” indicates the first repetition (i.e. the second appearance of the same number); “ter” indicates the second repetition (i.e. the third appearance of the same number). In the case of manuscripts featuring more than one foliation number sequence, superscript

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numbers are used to indicate the second and third reiterations of each sequence: thus, f. 12a would indicate the first folio, recto, of the second foliation sequence, and f. 13a would indicate the first folio, recto, of the third foliation sequence. See also “Appendix B: Textual Attestations, with Select Bibliography.” 3.  Date, Language, Script, Material Date: Within the collection, manuscripts are dated primarily according to the Coptic calendar, which is calculated according to the anno martyrum (“Era of the Martyrs”) from year 284 CE, the beginning of Diocletian’s reign. This is sometimes marked by Coptic or Arabic sigla based on the word for “martyrs”: in Coptic, an abbreviation or monogram derived from the Greek loan word, ⲙⲁⲣⲧⲩⲣⲉⲥ; in Arabic, the first letter (‫ )ش‬in the word, ‫شهداء‬. Sometimes only the year is indicated; in other cases, the specific day and name of the Coptic month are supplied as well. Occasionally, the equivalent year according to the Islamic (Hijrī) calendar along with the month and day, is also provided by the scribes of the manuscripts. These dates are marked with the abbreviation ‫هـ‬, for ‫( هجري‬hijrī, “pertaining to the [year of Muḥammad’s] emigration [to Medina]”). In all cases where a date is indicated, I supply the equivalent Common Era date, calculated by adding 283 or 284 to the number of year according to the Era of the Martyrs. This number varies depending on the specific month. Where no month is supplied, both possible years of the CE date are given. See also “Appendix C: Dated and Undated Manuscripts.” Language and Script: The Theology manuscripts included in this volume all feature Arabic as their primary scribal language, although occasionally Coptic is used by scribes and readers in colophons, endowments, marginal notes, blessings, petitions, and prayers. Observations about script include notes on the color of ink (distinguishing text, headings, and scribal dots/punctuation); general characteristics and distinctive letter forms, and relative scale. For the purposes of this catalogue, I typically estimate scale according to height, using a threefold system of classification: small (≤ 5mm), medium (approx. 5–10mm), and large (≥ 10mm). Material: All manuscripts in this volume utilize paper folia. The weight of the paper is estimated subjectively, according a threefold system of classification (light, medium, or heavy stock). Handmade paper without watermarks, traditionally described elsewhere as “Oriental paper,” is described here as “Middle Eastern.” It is typically heavier or thicker in stock. Paper with watermarks in the collection tends to indicate a more recent, lightweight “European” product. Where possible, catalogue entries supply information about the watermarks that could be detected. See also “Appendix D: Parchment, Paper and Watermarks (with Dates).”1 1   For a discussion of watermarks, including a listing of important reference works, see Adam Gacek, Arabic Manuscripts: A Vademecum for Readers (Handbook of Oriental Studies, Section 1, Volume 98;



Catalogue Key

XXVII

4. Scribes, Patrons/Owners, Restorers Scribes: The colophons to works within the manuscripts sometimes supply the names of scribes, with provenance and dates, and this information has been recorded with folio references. The Arabic word for scribe is nāsikh (“scribe”; pl. nussākh), or alternatively kātib (“writer”; pl. kuttāb). See also “Appendix E: Prosopography of Scribes, Patrons/ Owners, Restorers, Illustrators, Readers, and Other Named Figures.” Patrons/Owners: Colophons, endowments, and readers’ notes sometimes designate named figures with the Arabic word muhtamm (“caretaker, patron”; pl. muhtammūn). In these Arabic manuscripts, this word has a range of meanings. Most often, it seems to indicate a “patron” who has funded the production of the manuscript and/or who has donated the manuscript to the library. In this context, it can also mean the original or former owner (ṣāhib) of the volume. To make matters more complicated, it may also sometimes refer either to the original scribe or to a latter-day restorer, who in writing/ rewriting and binding/rebinding the text has served as its caretaker. Restorers: There is extensive evidence within the collection for the work of monks (both named and anonymous) who re-bound manuscripts and reinforced or replaced damaged folia. Such premodern or early modern attempts at preservation/restoration are sometimes marked in the texts themselves in the context of endowments or readers’ notes, with the restorers (murammim; pl. murammimūn) identified by name. Most promi­nent among them is Yūḥannā al-Fayyūmī, who (as noted in the introduction) was active at the end of the eighteenth and beginning of the nineteenth century and whose imprint on the collection is almost ubiquitous. 5. Tables of Contents, Colophons, and Endowments Tables of Contents: In addition to supplying a detailed record of each manuscript’s contents (see above), the catalogue entries also document the indigenous tables of contents written by the original scribes and/or later monastic readers. In the former case, these are typically introductions written in the scribe’s hand providing chapter outlines for the works contained within the manuscript. In the latter case, they are often more recent tables of contents written in blue or black ballpoint pen inside the front board, on a flyleaf, or on the recto of the first (blank) folio. Colophons: At the end of individual works and/or at the very end of the manuscript, scribes often penned colophons, including final blessings and prayers, warnings against unauthorized (mis)use of the text, notes about the context and date of completion, and Leiden: Brill, 2009), 131, 290–292, 330–331. Three of the most common watermarks found in the collection are: (1) the Tre Lune (three crescent moon) associated with Isaac Lurion & Co. in Vienna; (2) shield with man-in-the-moon (crescent with human profile) associated with bayāḍ Abū Shabbak Islambūlī ‘āl aṣīlī; and (3) Andrea Galvani Pordenone, also indicated by the initials AG.

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S.J. DAVIS AND M.N. SWANSON

sometimes acts of self-identification. These colophons are invaluable sources of information about the history of the manuscript collection, and this catalogue volume documents them according to their folia, with notes on their contents. Endowments: Many of the manuscripts contain endowments (in Arabic, waqf; pl. awqāf) marking the date of their donation to the monastic library and confirming the text as the property of the monastery. These waqf-statements sometimes identify the patrons (muhtammūn) who made the donation and often include warnings (invoking the fate of Judas Iscariot, Simon Magus, and the Emperor Diocletian) against anyone who would attempt to alter or abscond with the manuscript. In this catalogue, each endowment is documented according to its folio, with notes on its contents. 6. Pages and Numbering This catalogue documents the physical layout and foliation/pagination of each manuscript, distinguishing between frontmatter, numbered folia, and backmatter. Frontmatter consists of any unnumbered leaves at the beginning of the manuscript, and these are labeled and identified with lowercase Roman numerals. The numbering of folia within the collection falls into two general categories: (1) original foliation or pagination using either Greek/Coptic uncial or Coptic cursive (Epact) letters for the numeration system; (2) more recent Arabic numbering of folia or pages. Coptic cursive foliation is far more common than Greek/Coptic uncial in this collection, but in both cases these original systems and sequences are often not completely preserved due to page corners that have been damaged, missing and/or replaced folia, and/or texts from different manuscripts that have been rebound together. By contrast, the more recent Arabic foliation systems, while sometimes imperfect, are typically better preserved and serve as a more accessible baseline guide to the contents of the manuscripts. As a result, when present, both systems are documented here, including their areas of divergence and specific irregularities such as skipped or repeated numbers. In addition, the catalogue entries frequently make note of the quiring of volumes, especially when the collation of the quires indicates disruptions in the manuscript’s material history. 7.  Dimensions and Layout The catalogue provides the dimensions of folia and areas of writing on the page (both height and width) in centimeters, as well as the number of lines per page. In places where a secondary and/or tertiary hand is in evidence (e.g. on replacement pages), these data are supplied for those sections as well, in order to document variations in the manuscript’s physical presentation.



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XXIX

8. Cover and Condition: This section documents the material, color, and condition of the manuscript cover, boards, binding, and folia, including notes on cover decoration (e.g. tooled and embossed designs), areas of wear (e.g. surfaces, corners, edges, and spine), the state of the pages, evidence for environmental damage, earlier attempts at restoration, and the need for further conservation. 9. Scribal Practice and Readers’ Insertions Scribal Practice: The catalogue documents specific characteristics and idiosyncrasies of the scribe’s (or scribes’) execution of the manuscript, including orthography and illumination, matters of organization, the format and content of headings and blessings, and marginal commentary. Transcriptions and translations of selected passages are occasionally provided. Readers’ Insertions: In addition to features of scribal practice, the catalogue also documents the interventions of readers in the manuscript, including the inscriptions of names, petitions, prayers, and blessings. This section may also include written contributions by secondary (or tertiary) scribal hands and by restorers, who also functioned as readers of the texts they inherited. See also “Appendix E: Prosopography of Scribes, Patrons/Owners, Restorers, Illustrators, Readers, and Other Named Figures.”

WORKS CITED ‘Abd al-Masīḥ, Y. “Doxologies in the Coptic Church: Edited Bohairic Doxologies,” Bulletin de la Société d’archéologie copte 6 (1940), 19–76. Andrā’us al-Anṭūnī. Kitāb al-‘ilm wa-l-‘amal ikhtiṣār al-fāḍil Yūḥannā ibn Sāwīrus al-kātib al-miṣrī. Cairo, n.p., 1913. Anonymous monk from Dayr al-Muḥarraq. I‘tirāfāt al-ābā’. Dayr al-Muḥarraq: MD Graphics, 2002. Anonymous monk from Dayr al-Muḥarraq. Mayāmir al-qiddīs Ighrīghūriyūs al-nātiq bi-lilāhiyyāt. 2 volumes. Dayr al-Muḥarraq, n.p., 2003. Athanāsiyūs al-Maqārī. Maṣādir ṭuqūs al-kanīsah [= MṬK]. Volumes 1.1–14. Cairo: Dār Nūbār, 2000–2010. Bigoul el-Suriany. “The Manuscript Collection of Deir al-Surian: Its Survival into the Third Millenium.” In Coptic Studies on the Threshold of a New Millennium: Proceedings of the Seventh International Congress of Coptic Studies, Leiden, 27 August – 2 September 2000, 2 volumes. Ed. M. Immerzeel and J. van der Vliet. Orientalia Lovaniensia Analecta 133, 281–294. Leuven: Peeters, 2004. Bishop Matā’us, and Ṣamū’īl al-Suryānī. Ibṣāliyyāt. Wādī al-Naṭrūn: Dayr al-Suryān: n.d. Cacchia, P., and W. M. Watt. Eutychius of Alexandria. The Book of the Demonstration (Kitāb al-burhān). CSCO 192–193, 209–210, Scriptores Arabici 20–23. Louvain: Secrétariat du CorpusSCO, 1960–1961. Chébli, P. Réfutation de Sa‘īd Ibn-Batriq (Eutychius) (Le Livre des Conciles). Patrologia Orientalis 3. Paris: Firmin-Didot, 1905. Davis, Stephen J. Coptic Christology in Practice: Incarnation and Divine Participation in Late Antique and Medieval Egypt. Oxford: Oxford University Press, 2008. Ebied, R. Y., and M. J. L. Young. Sāwīrus ibn al-Muqaffa‘, Affliction’s Physic and the Cure of Sorrow. CSCO 396–397, Scriptores Arabici 34–35. Louvain: CorpusSCO, 1978. Gacek, Adam. Arabic Manuscripts: A Vademecum for Readers. Handbook of Oriental Studies, Section 1, Volume 98. Leiden: Brill, 2009. Geerard, Mauritius. Clavis Patrum Graecorum [= CPG]. Volumes 1–6. Turnhout: Brepols, 1974–1998. Gibson, Margaret Dunlop. Apocrypha Sinaitica. Studia Sinaitica 5. London: C. J. Clay, 1896. Gibson, Margaret Dunlop. An Arabic Version of the Acts of the Apostles and the Seven Catholic Epistles. Studia Sinaitica 7. London: C. J. Clay and Sons, 1899. Graf, Georg. Geschichte der christlichen arabischen Literatur [= GCAL]. Volumes 1–5. Studi e Testi 118, 133, 146, 147, 172. Vatican City: Biblioteca Apostolica Vaticana, 1944– 1953. Graf, Georg. “Zwei dogmatische Florilegien der Kopten,” Orientalia christiana periodica 3 (1937), 49–77, 345–402. Griffith, Sidney H. The Beginnings of Christian Theology in Arabic: Muslim-Christian Encounters in the Early Islamic Period. Variorum Collected Studies 746. Aldershot, Eng., and Burlington, VT: Ashgate/Variorum, 2002. Griffith, Sidney H. The Bible in Arabic: The Scriptures of the ‘People of the Book’ in the Language of Islam. Princeton and Oxford: Princeton University Press, 2013.

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Griffith, Sidney H. “The Muslim Philosopher al-Kindi and His Christian Readers: Three Arab Christian Texts on ‘The Dissipation of Sorrows,’” Bulletin of the John Rylands University Library of Manchester 78 (1996), 111–127. Karam Lamei Nasr. “Sāwīrus ibn al-Muqaffa‘ (al-qarn al-‘āshir al-mīlādī): Kitāb al-bayān al-mukhtaṣar fī-l-īmān, al-bāb al-awwal, fī kayfiyyat al-tajassud.” BTh thesis, Evangelical Theological Seminary in Cairo, 1995. Kashouh, H. The Arabic Versions of the Gospels: The Manuscripts and Their Families. Berlin: Walter de Gruyter, 2012. Lagarde, Paul de. Psalterii versio memphitica. Berlin: W. F. Kaestner, 1875. Leroy, L. Sévère ibn al-Moqaffa‘, évêque d’Aschmounaïn, Histoire des Conciles (second livre). Patrologia Orientalis 6. Paris: Firmin-Didot, 1911. Maiberger, P. ‘Das Buch der kostbaren Perle’ von Severus ibn al-Muqaffa‘: Einleitung und arabischer Text (Kapitel 1–5). Akademie der Wissenschaften und der Literatur, Veröffentlichungen der orientalischen Kommission 28. Wiesbaden: Franz Steiner, 1972. Marcuzzo, G. B. Le dialogue d’Abraham de Tibériade avec ‘Abd al-Raḥmān al-Hāshimī à Jérusalem vers 820. Textes et études sur l’orient chrétien 3. Rome: Pontificia Universitas Lateranensis, 1986. Mikhā’īl Athānāsiyūs. Kitāb mayāmir ayy mawā‘iẓ al-sarūjī. Cairo, n.p., 1905. Mīnā al-Barāmūsī. Kitāb al-ibṣalmūdiyyah al-muqaddasah al-sanwiyyah ḥasab ṭaqs wa tartīb al-kanīsah al-qibṭiyyah al-urthūdhuksiyyah. Alexandria: al-Kamāl ‘Abd al-Masīḥ Tadrus, 1908. Repr. Cairo: Dayr al-‘Adhrā’ Baramūs, 2007. Moawad, Samuel, ed. al-Anājīl al-arba‘ah tarjamat al-As‘ad Abī-l-Faraj Hibatallah ibn al-‘Assāl. Cairo: Madrasat al-Iskandariyyah/Alexandrian School, 2014. Murqus Jirjis. Kitāb al-durr al-thamīn fī īḍāḥ al-dīn. Cairo: n.p., 1925. Périer, A. “Lettre de Pisuntios, évêque de Qeft, à ses fidèles,” Revue de l’Orient Chrétien 19 (1914), 79–92, 302–323, 445–446. [Samīr] Khalīl Samīr. “al-Bayān ‘alā ṣiḥḥat al-Naṣrāniyyah, li-Sāwīrus ibn al-Muqaffa‘,” Risālat al-kinīsah 8 (1976), 200–206 and 255–260. [Samīr] Khalīl Samīr. “Hal fī-l-Injīl tanāqud? li-Sāwīrus ibn al-Muqaffa‘,” Risālat al-kinīsah 8 (1976), 411–417. [Samīr] Khalīl Samīr. “Ikhtilāf lafẓ al-Anājīl: Dalīl ‘alā ṣiḥḥatihā, li-Sāwīrus ibn al-Muqaffa‘ wa-Yaḥyā ibn ‘Adī,” Ṣadīq al-kāhin 24 (1984), 361–377. [Samīr] Khalīl Samīr. “Kitāb al-bayān al-mukhtaṣar fī-l-īmān li-Sāwīrus ibn al-Muqaffa‘,” Risālat al-kinīsah 8 (1976), 160–165. [Samīr] Khalīl Samīr. “al-Masīḥ ilāh am insān? li-Sāwīrus ibn al-Muqaffa‘,” Risālat al-kinīsah 8 (1976), 309–316 and 371–378. [Samīr] Khalīl Samīr. “al-Ṣafī ibn al-‘Assāl, Brefs chapitres sur la Trinité et l’Incarnation: Introduction, texte arabe et traduction, avec un index-lexique exhaustif,” Patrologia Orientalis 42.3 (1985), 615–761. [Samīr] Khalīl Samīr. Sāwīrus ibn al-Muqaffa‘ (al-qarn al-‘āshir al-mīlādī), Kitāb miṣbāḥ al-‘aql. al-Turāth al-‘arabī al-masīḥī 1. Cairo: n.p., 1978. Staal, Harvey. Mt. Sinai Arabic Codex 151, 4 volumes. CSCO 452–453, 462–463, Scriptores Arabici 40–43. Louvain: Peeters, 1983–1984. Swanson, Mark N. “The Church and the Mosque in Wisdom’s Shade: On the Story of ‘Alexander and the Hermit Prince’.” In Heirs of the Apostles: Studies on Arabic Christianity in Honor of Sidney H. Griffith. Ed. D. Bertaina, et al. Arabic Christianity Texts and Studies 1, 284–309. Leiden: Brill, 2019.



Works cited

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Swanson, Mark N. “A Copto-Arabic Catechism of the Later Fatimid Period: ‘Ten Questions that One of the Disciples Asked of his Master,’” Parole de l’Orient 22 (1997), 473–501. Swanson, Mark N. “Kitāb al-īḍāḥ,” CMR-BH 3, 265–269. Swanson, Mark N. “The Specifically Egyptian Context of a Coptic-Arabic Text: Chapter Nine of the Kitāb al-īḍāḥ of Sawīrus ibn al-Muqaffa‘,” Medieval Encounters 3 (1996), 214–227. Thomas, David, et al. Christian-Muslim Relations: A Bibliographical History [= CMR-BH]. Volumes 1–6. History of Christian-Muslim Relations 11, 14, 15, 17, 20, and 22. Leiden: Brill, 2009–2014. Turnbull, R., and V. Zaki, “Bibliography of the Arabic Bible: Gospels,” at https://bibliaarabica.com/bibl/index.html. Wadi Abullif, and B. Pirone. al-Mu’taman ibn al-‘Assāl, Majmū‘ uṣūl al-dīn wa masmū‘ maḥṣūl al-yaqīn (Summa dei principi della religione). 6 volumes. Studia Orientalia Christiana, Monographiae 6a–b, 7a–b, 8, 9. Cairo: The Franciscan Centre of Christian Oriental Studies, 1998–2002.

ARABIC THEOLOGY



3

Arabic Theology

Cat. No. Contents

DS Arabic Theology 1 (= MS 112) Old number(s): 36 Lāhūt; 23 Lāhūt

Book of the Proof, with other miscellaneous theological works. [DS Arabic Theology 1a] 1. The Book of the Proof (Kitāb al-burhān), attributed to Athanasius [of Alexandria]: ff. 1b–121b (= Copt.). 11 sections (aqwāl), in contrast to the usual 4 sections plus appendix. Section 1, On the Triunity of God: ff. 2a–13b. ‫في تحقيق تثليث وتوحيد ا﷽ تعالى‬

Section 2, On the Son, the Word of God: ff. 14a–31b. ‫البرهان على الابن كلمات ا﷽ تعالى‬ Section 3, On the Incarnation: ff. 32a–51a. ‫تجسد كلمت ا﷽ الازلية‬ Section 4, On Christ’s Gifts: ff. 51b–59a. ]‫ما أعطاه السيد المسيح [لتلاميذه‬



Section 5, On the Resurrection: ff. 59b–72b.



Section 6, On God’s Commandment to Adam: ff. 73a–79b. ‫فاول دعوة دعى ا﷽ تعالى الناس بها الى لعمل بوصاياه‬







‫القيامة‬

Section 7, On the Testimonia to the Incarnation: ff. 80a–91b. ‫في الشهادات والرسوم والمثالات والقياسات على التجسد المحيي‬

Section 8, On the Prophetic Testimonies to Christ: ff. 92a–98b. ‫الشهادات النبوية من التوراة المقدسة والانبياء السيد المسيح‬ Section 9, Refutation of the Jews concerning Christ: ff. 99a–103a. ‫الرد على اليهود حيث قالوا ان المسيح الذي جاء ليس هو اله‬

Section 10, Testimonies to the Lord Christ: ff. 103b–109a ‫الشهادات على السيد المسيح له المجد‬

Section 11, Sayings attributed to St. Athanasius drawing on the Physiologos (Anāsiyūlūghus; = al-nāṭiq fī al-ṭabī’ah), on the meaning and characteristics of animals, said to have been delivered from King Solomon the Wise: ff. 110a–121b.

‫ ‪4‬‬

‫‪S.J. DAVIS AND M.N. SWANSON‬‬

‫من اقاويل الاب القديس الجليل ماري اتناسيوس الرسولي بطريرك‬ ‫الاسكندرية يفسر فيها من الكتاب المنعوت باناسيولوغس اي الناطق في‬ ‫الطبيعة مما نص في معنى الحيوانات وخواصهم وهو الموضوع عن‬ ‫الملك سليمان الحكيم ابن داوود النبي والملك ‪...‬‬ ‫‪2. Correspondence between Marqus of al-Mallawī and‬‬ ‫‪the Catholic monk Jirjis from the district of Akhmīm:‬‬ ‫‪ff. 122a–129b (= Copt.).‬‬ ‫ف ‪١٢٢‬أ‪ :‬صورت خطابات ما بين المعلم مرقس الملواني والمعلم جرجس‬ ‫الفقير الراهب الافرنجي من ناحيت اخميم‪.‬‬

‫‪Incipit on f. 122a (immediately following the title given above):‬‬ ‫وكانا المذكورين قد اجتمعا ببعضهم بمصر المحروسة واقاما مع بعضهم‬ ‫توجهوا بالوجه القبلي كلا منهم الى‬ ‫لقضا اشغالهم فلما فرغ شغلهم ّ‬ ‫محله ببلده ‪...‬‬

‫‪Desinit on f. 129b:‬‬

‫ايضا يقروك السلام الاخوة الذين عندنا في ابو تيج ومنا السلام على‬ ‫ابهاتنا الرهبان الذين عندكم باخميم والسلام‪.‬‬

‫‪First letter from Jirjis: f. 122a–b.‬‬ ‫‪Second letter from Jirjis: ff. 122b–123b.‬‬ ‫‪Response to the two letters from Marqus: ff. 123b–129b.‬‬

‫ ‬

‫ ‬

‫ ‬ ‫ ‬ ‫ ‬

‫‪3. Yūsāb, bishop of Dirjā and Akhmīm, Letter on behalf of and‬‬ ‫‪in the voice of the Patriarch John (Yu’ānis): ff. 130a–137a.‬‬ ‫ف ‪١٣٠‬أ‪ :‬رد الجواب الذي كتبه الاب انبا يوساب اسقف دجرجا [كذا]‬ ‫واخميم لما امره الاب الطوباني انبا يوانس بطريرك مدينة الاسكندرية‬ ‫وهو السابع بعد الماية الى القس الالطيني ‪...‬‬

‫‪At the end of the work (f. 137a), it is described as “The Letter‬‬ ‫”‪from the Patriarch Yu’ānis sent to the Roman Pope‬‬ ‫ف ‪١٣٧‬أ‪ :‬الرسالة من قول الاب الفاضل انبا يؤنس بطريرك الاسكىدرية‬ ‫إلى البابا الروماني‬ ‫‪Incipit on f. 130a:‬‬ ‫قال من يوانس عبد يسوع المسيح المدعوا بنعمة ا﷽ ومراحمه الى رياست‬ ‫الكهنوت تلميذ ماري مرقس الرسول وخادم كرازته بكلما يتضمن اليه الكرسي‬ ‫الرسولي من طويف المسيحيين‪ .‬السلام مني الى حضرت الاب الفاضل‬ ‫الراهب برتلماووس الالطيني الذي يدعي مرسولا بل رسولا من قبل بابا‬ ‫الروماني الى بلادنا بالاسكندرية بعد اهدى من يد السلام الى حضرتكم ‪...‬‬

‫ ‬

‫ ‬

‫‪5‬‬

‫ ‬

‫‪Arabic Theology‬‬

‫‪Desinit on f. 137a:‬‬ ‫الذي هو الاب والابن والروح القدس الاله الواحد الذي له المجد‬ ‫والسلطان والسجود والاكرام الان وكل اوان والى دهر الداهرين امين امين‬

‫ ‬

‫‪4. Būlus al-Būshī, The Spiritual Sciences in the Orthodox Faith‬‬ ‫‪(al-‘Ulūm al-rūḥāniyyah fī-l-amānah al-urthūdhuksiyyah):‬‬ ‫‪ff. 137b–216b (= Copt.).‬‬ ‫‪ 15 sections.‬‬ ‫المسمى بالعلوم الروحانية في‬ ‫ف ‪١٣٧‬ب‪ :‬فهرست هذا الكتاب المقدس‬ ‫ّ‬ ‫الامانة الارتدكسية تاليف القديس العالم العلامة الاب الفاضل انبا يولس‬ ‫البوشي‬ ‫ف ‪١٣٨‬أ‪ :‬مجموع من قول الابا معلمين البيعة المقدسة الرسولية‬ ‫الارتدكسية المعين ذكرهم على تتليت وتوحيد التالوت الاقدس وعلى‬ ‫تجسد الاله الكلمة من مريم العدرى البتول والى حين صعوده الى‬ ‫السماء وارساله البارقليط على رسله وتلاميذه الاطهار وذلك تاليف الاب‬ ‫الفاضل العالم العلامة انبا بولس البوشي المسمي كتاب العلوم الروحانية‬ ‫في الامانة الارتدكسية‬ ‫‪Section 1, On the Trinity: ff. 138a­–139b.‬‬ ‫االباب الاول بتتليت وتتليت بتوحيد ثلثت اقانيم طبع واحد ‪...‬‬ ‫‪Section 2, On the Birth of God the Word: ff. 139b–141b.‬‬ ‫الباب الثاني لأجل الميلاد الذي لله الكلمة‬ ‫‪Section 3, On the Incarnation: ff. 141b–148a.‬‬ ‫الباب الثالث لاجل تحقيق التجسد من العدرى البتول والاتحاد جميع ًا‬

‫‪Section 4, On the Baptism of the Lord in the River Jordan:‬‬ ‫‪ff. 148a–149a.‬‬ ‫الباب الرابع لاجل معمودية الرب في نهر الاردن من يوحنا ابن زكريا‬ ‫النبي والكاهن المعمدان‬ ‫‪Section 5, On the Lord’s Temptation by Satan in the Desert:‬‬ ‫‪ff. 149a–151b.‬‬ ‫الباب الخامس لاجل امتحان الشيطان اللعين للرب في البرية كما قال‬ ‫الانجيل المقدس‬ ‫‪Section 6, From the Lord’s Baptism by John to his Life-Giving‬‬ ‫‪Passions: ff. 151b–171a.‬‬ ‫الباب السادس لاجل الرب له المجد دايم ًا في الانجيل المقدس من حين‬ ‫الصبغة من يوحنا المعمداني والي حين الامه المحيية‬

‫ ‬ ‫ ‬ ‫ ‬ ‫ ‬

‫ ‬

‫ ‬

‫ ‪6‬‬

‫‪S.J. DAVIS AND M.N. SWANSON‬‬

‫‪Section 7, On the Lord’s Passions on the Holy Cross:‬‬ ‫‪ff. 172a–185b.‬‬ ‫الباب السابع لاجل الام الرب على الصليب المقدس‬

‫‪Section 8, On the Lord’s Submission to the Holy Cross:‬‬ ‫‪ff. 185b–191a.‬‬ ‫الباب التامن لاجل اسلام الرب يسوع المسيح نفسه على صليبه‬ ‫المقدس وكانت قد غشت الارض ظلمة من الساعة السادسة الى‬ ‫الساعة التاسعة‬ ‫‪Section 9, On the Water and Blood that Came Out of His‬‬ ‫‪Divine Side on the Cross: ff. 191a–193a.‬‬ ‫الباب التاسع لاجل الما والدم اللدان خرجا من جنبه الاهي على الصليب‬

‫‪Section 10, On the Lord’s Descent to Hades to Save Adam‬‬ ‫‪and His Seed: ff. 193a–197a.‬‬ ‫الباب العاشر لاجل مضي الرب الى الجحيم لخلاص ادم ودريبه‬

‫‪Section 11, On the Holy Resurrection of the Lord:‬‬ ‫‪ff. 197a–204b.‬‬ ‫الباب الحادي عشر لاجل قيامت الرب المقدسة من بين الاموات‬ ‫‪Section 12, On the Ascension of the Lord to Heaven:‬‬ ‫‪ff. 204b–207a.‬‬ ‫الباب الثاني عشر لاجل صعود الرب الى السما‬

‫‪Section 13, On the Second Coming of the Lord:‬‬ ‫‪ff. 207a–210a.‬‬ ‫الباب الثالث عشر لاجل مجي الرب في تاني علانيته بمجد قواته‬

‫‪Section 14, On the Sending of the Holy Spirit, the Paraclete:‬‬ ‫‪ff. 210a–212a.‬‬ ‫الباب الرابع عشر لاجل ارسال الروح القدس البارقليط الى ساداتنا تلاميذه‬ ‫الاطهار الرسل القديسين‬

‫‪Section 15, On the Holy Trinity: ff. 212a–216b.‬‬ ‫الباب الخامس عشر القول على الثالوث المقدس الاب يسما الحق‬ ‫وكذلك الابن‬

‫ ‬

‫ ‬

‫ ‬

‫ ‬

‫ ‬

‫ ‬

‫ ‬

‫ ‬

‫ ‬

‫‪5. The Book of Eustathius the Monk (Kitāb Usṭāth al-rāhib):‬‬ ‫‪ff. 217a–265b, 267a–316b (= Copt. 217a–315b).‬‬ ‫كتاب الاب الفاضل اسطاث الراهب‬ ‫‪In 4 parts.‬‬

‫ ‬

‫‪7‬‬

‫ ‬

‫‪Arabic Theology‬‬

‫‪Part One: ff. 217b–235b (= Copt.).‬‬ ‫الجزو الاول من الكتاب اسطاث الراهب وهو رسالته الى من كتب اليه‬ ‫من المقتدين باديانهم مثل اليهود واشباههم‬

‫ ‬

‫‪f. 220b: The text breaks off at:‬‬

‫ثم قال من بعدهم بعض المعلمين الذين كانوا قد نظروا في كلامهم نظر ًا‬ ‫شافي ًا ان الصانع لا يخلوا من ان ‪...‬‬ ‫‪f. 222b: After nearly 4 blank pages, the text resumes with‬‬ ‫‪the following:‬‬ ‫الشمس والقمر والكواكب والسحاب وما يحدث فيها من المطر والرعد‬ ‫والبرق والندي والسموم وما اشبه ذلك‪.‬‬

‫‪Part Two: ff. 236a–251b (= Copt.).‬‬ ‫الجزو الثاني من كتاب هذا القديس استطات الراهب في اظهار في‬ ‫الايات والعجايب رزقنا ا﷽ تعالي‬

‫‪Part Three: ff. 252a–265b, 267a–268b (= Copt. 252a–267b).‬‬ ‫الجزو الثالث من كتاب القديس اسطاث الراهب‬ ‫‪Part Four: ff. 269a–315b (= Copt. 268a–314b).‬‬ ‫الجزو الرابع من كتاب القديس استطات الراهب‬

‫ ‬

‫ ‬ ‫ ‬

‫‪6. Disputation the monk Ibrāhīm and al-amīr ‘Abd al-Raḥmān‬‬ ‫‪ibn Ṣāliḥ al-Ḥāshimī: ff. 317a­–323b, 323bisa–b, 324a–347b‬‬ ‫‪(= Copt. 316a­­–346b).‬‬ ‫ف ‪٣١٧‬أ‪ :‬نسخ ما جار من المجادلة الذي جرت بين الامير عبد الرحمان‬ ‫ابن صالح الهاشمي مع القديس الراهب يسما ابراهيم من دير مدينة الرها‬ ‫من اهل طبريه الشام‬

‫ف ‪٣٤٧‬ب‪ :‬كتاب القديس ابراهيم الراهب الذي من دير الرها ومجادلته‬ ‫مع الامير عبد الرحمان ابن صالح الهاشمي والعجايب الذي جارت‬ ‫علىيده [كذا] وامانت الامير المذكور وخلاصه بسلام‬

‫]‪[DS Arabic Theology 1b‬‬ ‫‪7. Yūsāb, bishop of Jirjah and Akhmīm, Two Theological‬‬ ‫‪Treatises on the Existence of the Creator and the Incarnation‬‬ ‫‪of Christ: ff. 22a–102b (= pp. 1–18).‬‬ ‫ف ‪٢‬أ‪ :‬كتاب مقالات الاب الاسقف انبا يوساب اسقف مدينة جرجا واخميم‬ ‫المقالي [كذا] الاولي في وجود الباري عز واجل في معرفت تتليت صفاته ‪...‬‬

8

S.J. DAVIS AND M.N. SWANSON



First Treatise on the Existence of the Creator: ff. 22a–52b (pp. 1–8). ‫المقالة الأولى في وجود البارئ عز واجل في معرفة تثليث صفاته‬ Incipit (f. 22a; p. 1): ‫كل شي موجود يا من ان يكون ظاهر ام غير ظاهر اعني منظور ام‬ ‫غير منظور‬



Desinit (f. 52b; p. 8): ‫بل هو الابن دون الاقنومين الاخر وان شيت (؟) الصفتين هو الذي‬ )‫تجسد دون دانيك (؟) الاقنومين له المجد دايما (الخ‬

Second Treatise on the Incarnation of Christ our Lord by Yūsāb, bishop of Dirgāh and Akhmīm: ff. 52b–102b (pp. 8–18). Incomplete. ‫المقالة الثانية من قول الاب انبا يوساب اسقف مدينة درجا واخميم في‬ ‫تجسد ربنا يسوع المسيح له المجد دايم ًا‬ Incipit (f. 52b; p. 8): ‫واذ قد تحققنا ان الاله موجود حكيم قادر وكل حكيم قادر فيجب ان‬ ‫يكون عالم ًا لحكمته وقدرته‬

Text breaks off at f. 102b (p. 18): ‫بل المعتقد الباطل ان الروح القدس هو الذي مسح الناسوت والناسوت‬ ]‫ [الممسوح‬:‫هو‬ The final word in square brackets here was written by the scribe at the bottom left of the writing area, to indicate the first word on the next page (which is no longer extant). Date, Language, Script, Material

Date: The date of completion is recorded as 24 Bābah, AM 1576 [= Thursday, November 3, 1859 CE], equivalent to 7 Jamādā al-thānī, AH 1276 (f. 348a; Copt. 347a). An intermediate date is also recorded as Tuesday, 10 Bābah, AM 1575 = 11 Rabī‘ al-awwal AH 1275 AH [= Tuesday, October 19, 1858 CE] (f. 109a–b). Language and script: Arabic. This volume is composed of what was originally different manuscripts written in two different hands. The first hand (ff. 1b–346b) comprises the bulk of the volume. It is written in black ink, with red ink used for headings and to mark various breaks in the discourse. Both ink colors are



Arabic Theology

9

somewhat faded. There are two types of red ink used: lead red ink, which fades to a silvery gray; and merbromin (Juva Sante), which fades to an orangish red. The hand may be identified as that of Rāfāʼīl Malaṭī al-Asyūṭī: it features a rather square script, with strong horizontal and vertical lines (but very small teeth and loops), filling in the written area very efficiently. He uses faintly ruled paper in order to have evenly spaced lines and sharp margins. The second hand (ff. 22a–102b) is in the final ­section appended to the end. It is also written in black ink, with red for title and pause markings, but it features a bolder script, with thicker letters and clearer teeth and loops. The scribe makes frequent use of a fatḥah-like sign, probably to indicate that the letter does not take dots (although he uses it for hāʼ in other than final position). Material: Paper. The first and primary part of the volume ­consists of European stock of good quality and fairly heavy weight with a watermark showing a shield with a six-pointed star. The second(ary) part of the volume also consists of European watermarked paper of fairly heavy stock. Scribe, Patron/Owner, Restorer

Scribe: The scribe of the bulk of the volume (ff. 1b–346b) is identified as al-shammās Rāfāʼīl Malaṭī al-Asyūṭī, known as Abū-l-Ruʼūs (f. 109a–b; f. 348b [= Copt. 347b]). The scribe of the second part of the volume is not identified, although the original sticker on the spine, now quite faded, also seems to identify a monk named Dumājrī (?) as a scribe for the volume. Patron/owner: The muhtamm of the first part of the volume is identified as al-qummuṣ Yūsuf al-Maḥallāwī, khādim of the Monastery of the Virgin Mary known as belonging to the ­Syrians (f. 316a­–b [= Copt. 315a­–b]; f. 348a [= Copt. 347a]). The original sticker on the spine identifies him as Yūsuf al-Malwānī. There is no patron/owner identified for the second part of the volume. Restorer: none identified.

Tables of Contents, Colophons, Endowments

Tables of Contents: f. iia: modern table of contents (in ball-point pen) f. 1a: original table of contents f. 137b: table of contents to The Spiritual Sciences in the ­Orthodox Faith, providing the title

10

S.J. DAVIS AND M.N. SWANSON

Colophons: f. 109a–b, colophon providing the name of the scribe and ­indicating that Kitāb al-burhān was copied from an older, ­worn-out copy (nuskhah saqīmah) dated AM 1026 [= 1309/10 CE]. f. 137b: the copy of The Spiritual Sciences in the Orthodox Faith, attributed to Būlus al-Būshī, was copied from an older, worn-out copy (nuskhah saqīmah) of the text dated to AM 1264 [= 1547/48 CE]. f. 217a: the copy of the Book of Eustathius (Kitāb Usṭāth) was copied from an older, worn-out copy (nuskhah saqīmah) of the text dated to the month Bābah, AM 1030 [= 1313 CE]. f. 316a–b (= Copt. 315a­–b): colophon at the end of the Book of Eustathius the Monk providing the name of the muhtamm (patron/owner). Endowments (waqf-statements): ff. 316a (= Copt. 315a­): waqf-statement to Dayr al-Suryān. ff. 348b (= Copt. 347b): waqf-statement to Dayr al-Suryān. Pages, Numbering

This volume consists of what were originally two different manuscripts, identified here as DS Arabic Theology 1a and 1b. DS Arabic Theology 1a: Front matter: 8 leaves (ff. i–viii, where i is a modern flyleaf, and ii–viii correspond to the paper of the MS) Numbered folios: ff. 1–265, 267–323, 323bis, 324–326, 328–348 (= Copt. 1–347) Endmatter: 3 blank folia (ff. 349–351; = Copt. 348–350) The Arabic and Coptic cursive foliation relate as follows: ff. 1–265 [no folio 266 in Arabic] ff. 267–323 f. 323bis ff. 324–326 [no folio 327 in Arabic] ff. 328­–348

Copt. 1­–265 Copt. 266–322 Copt. 323 Copt. 324–326 Copt. 227–347



Arabic Theology

11

DS Arabic Theology 1b: A second manuscript (1b), consisting of 9 leaves and a final flyleaf, has been bound together with the first (1a). Frontmatter: none Numbered folia: ff. 22–102 (= pp. 1–18) Backmatter: 1 leaf (f. 112) The nine leaves are numbered by folia in the bottom left corner of the recto (ff. 22–102) and by page in the upper outer corner  (pp. 1–18). After this there is one modern leaf, probably the flyleaf. Dimensions, Layout

DS Arabic Theology 1a: Dimensions: 30 × 21 cm Area of writing: 20–22.5 × 14 cm 22–26 lines/page DS Arabic Theology 1b: Dimensions: 28.5 × 20 cm Area of writing: 22–24 × 13.5 cm 18–21 lines/page

Cover, Condition

Brown leather cover, a little worn especially at the edges, but in fairly good condition. It is decorated on both front and back with a tooled rectangular frame (containing an embossed floral cross) and tooled diagonal lines intersecting at the center, where there is a stamp. Sets of five embossed floral crosses are found in each of the four triangular sections thus created. The cover once had a pair of ties, but the ties on both the front and the back cover have broken off (or were cut off) at the surface of the cover. The design is nearly identical to DS Arabic Theology 6 (= MS 117) and DS Arabic Theology 29 (= MS 141), and similar to DS Arabic Commentary 28 (= MS 88). On the spine, a sticker with the present shelf number has been taped over an older paper sticker, which recorded a number of particulars about the volume, including identifying a certain monk named Dumājrī (?) as a scribe for the volume and Yūsuf al-Malwānī (i.e. Yūsuf al-Maḥallāwī) as the patron/owner. On the spine, there are also remnants of two small blue stickers. A sticker on the front cover, in the upper triangle created by the cover design, once announced the contents of the volume. The manuscript is generally in good condition.

12

S.J. DAVIS AND M.N. SWANSON

Scribal Practice Scribal practice: and Readers’ 1. The primary scribe uses extra, available space on f. 79b to Insertions record a prayer. 2. At three different places, the scribe notes that the text was copied from older, worn-out manuscripts, dated respectively to AM 1026 [= 1309/10] (f. 109b), AM 1264 [= 1547/48 CE] (f. 137b), and the month Bābah, AM 1030 [= 1313 CE] (= f. 217a). See above under “Colophons.” 3. On f. 217a, after giving the title of The Book of Eustathius the Monk and indicating that the text was copied from an older version dated to Bābah, AM 1030 [=1313 CE], the scribe provides a short table of contents of the four parts (ajzāʼ), with summary descriptions of the contents: Part 1, on the Incarnation and the spread of Christianity; Part 2, on the crucifixion, death, resurrection of Christ, with testimonia, and on the pouring out of the Holy Spirit on the disciples and their successors; Part 3, a response to the claim that the Gospel is contradictory, through testimonia from the prophets, gospels, and apostles; Part 4, an explanation of the differences between the Gospels. The scribe also informs us that the original was incomplete, and that he has left blank pages so that a later scribe can complete the text. Folia 221a–222a are in fact blank. 4. On ff. 317a­–347b (= Copt. 316a­–346b), the scribe uses red ink to introduce each speaker in the Disputation text. Readers’ insertions:



Arabic Theology

Cat. No.

DS Arabic Theology 2 (= MS 113) Old number(s): 83 Lāhūt

Contents

The Confession of the Fathers, with a collection of anathemas

13

1. The Confession of the Fathers, the Teachers of the Church (I‘tirāf al-ābāʼ mu‘allimī al-bi‘ah…): ff. [1]a–187b (= Copt. 4a–198b). ‫ اعتراف الابا معلمي البيعة الواحدة الجامعة الرسولية وشرح‬:‫]ب‬٢[ ‫ف‬ ‫اعتقاد كل واحد منهم فى الامانة المقدسة مما نطق به الروح القدس على‬ ]‫ التلتة‬:‫السنتهم فى الثالوت المقدس وتجسد الكلمة احد [في الهامش‬ ‫الاقانيم وفى الاتحاد والرد على المخالفين من قول الاتنى عشر رسول‬ ‫وبولس الانا المنتخب ويعقوب المسمي اخو الرب اسقف بروشليم‬ ‫ البطاركة‬:‫والسبعة شمامسة والاثنى وسبعين تلميذ والاباء [في الهامش‬ ‫والاساقفة] خلفائهم جيلا بعد جيل والى اخر زمان انبا اخرسطودولس ويتلو‬ ‫ذلك حروم جماعة منهم على من يخالف اعتقادهم مما فسر من القبطي‬ ‫الى العربي بسلام من الرب امين‬ 2. A Collection of Anathemas (ḥurūm) of the Fathers: ff. 174a–187b (= Copt. 182a–198b). The first series of anathemas is attributed to St. Gregory Thaumatourgos. ‫ الاثنى عشر فصل للقديس اغريغوريس صانع العجائب الاسقف‬:‫أ‬١٧٤ ‫ف‬ ‫حقا قالها على تجسد المسيح له المجد‬ Date, Language, Script, Material

Scribe, Patron/Owner, Restorer

Date: AM 1147 [= 1430/31 CE] (f. 187b; = Copt. 198b) Language and script: Arabic. Even, legible script. Black ink, with introductions to new sections in red. Material: Paper. Middle Eastern stock of good quality, mediumto-heavy in weight and of uniform thickness, somewhat discolored with age. No apparent watermarks. The vertical lines of the mesh from the paper-making process are visible. The blank pages in the front- and backmatter consist of European paper with shield-withman-on-the-moon watermarks. No identification of scribe, patron/owner, or restorer.

14 Tables of Contents, Colophons, Endowments

S.J. DAVIS AND M.N. SWANSON

Tables of contents: f. iia: modern table of contents ff. 1a–2a (= Copt. 4a–5a): a fihris (list of the fathers cited in the work), incomplete at the beginning. It begins with the entry for Archaius (Arkāʼus) followed by Dionysius (Diyūnūsiyūs) Colophons: f. 187b (= Copt. 198b): the colophon marks the scribe’s­ ­completion of the volume and the fact that he checked it two or three times on the basis of corrected copies. The scribe originally wrote “two times” (‫ )مرتين‬but then wrote “three times” (‫)ثلثة مرات‬ in red ink above the line. He also provides the date in Coptic cursive numerals: AM 1147 [= 1430/31 CE]. Endowments (waqf-statements): none

Pages, Numbering

Frontmatter: 5 leaves (ff. i–v; flyleaf plus 4 leaves) Numbered folia: ff. [1]–55, 55, 56–187 (= Copt. 4–7, 11–13, 194, 14, 17–191, 195–198) Backmatter: 5 leaves (ff. 188–192; 4 leaves plus the flyleaf) Arabic folio numerals are written in modern pen in the lower left-hand ­corners of the recto pages, except for the first two folia where these numbers are lost. There is an older Coptic cursive ­numbering system in the upper left-hand corners. These Coptic cursive numerals have been “translated” into Arabic numerals, usually correctly, directly above them; I exclude these from the table that follows. ff. [1]–4 (Arabic) ff. 5–7 (Arabic) f. 8 (Arabic) f. 9 (Arabic) ff. 10–55 (Arabic) ff. 55bis (Arabic) ff. 56–183 (Arabic) ff. 184–187 (Arabic)

Copt. 4-7 [Copt. 8–10, lost] Copt. 11–13 Copt. 194 (glued in out of place) Copt. 14 [Copt. 15–16, lost] Copt. 17–62 Copt. 63 Copt. 64–191 [Copt. 192–193, lost] Copt. 195–198



Arabic Theology

15

Folia i–v and 5 consist of newer paper, although the pages are loose. Folia 4–55, 55bis, and 56–198 bear Coptic cursive numerals, which are “translated” into Arabic numerals. Folia 8–10, 15–16, and 192–193 have been lost, while folio 194 has been glued in so as to follow folio 13. Folia 199–203 consist of newer paper. Dimensions, Layout

Dimensions: 24 × 16 cm Area of writing: 19.5 × 12 cm 23–30 lines/page

Cover, Condition

Red leather cover in good condition, repaired through stitching along the left-hand edge of the front cover. The binding is broken at the beginning of the manuscript, several quires have been damaged (see above). The volume has been well used. In addition to the damage already mentioned, especially towards the end of the book there is some moisture damage at the top of the pages.

Scribal Practice Scribal practice: and Readers’ Readers’ insertions: Insertions

16 Cat. No. Contents

S.J. DAVIS AND M.N. SWANSON

DS Arabic Theology 3 (= MS 114) Old number(s): 17 Lāhūt, 34 Lāhūt The Confession of the Fathers

1. The Confession of the Fathers, the Teachers of the Church (I‘tirāf al-ābāʼ mu‘allimī-l-bī‘ah): ff. 1a–2b, 2bisa­–b 3a–27b,  27bisa–b, 28a–229a (= Copt. [2 unnumbered leaves], 1a–228a). Title and attribution at f. 3a (= Copt. 1a): ‫ اعتراف الأباء معلمي البيعة الواحدة الجامعة الرسولية وشرح اعتقاد‬:‫أ‬٣ ‫ف‬ ‫كل واحد منهم في الأمانة المقدسة مما نطق به الروح القدس على‬

‫ألسنتهم في الثالوث المقدس وتجسد الكلمة أحد الثلثة الأقانيم وفي الاتحاد‬

... ‫والرد على المخالفين‬

The texts with a final section containing a series of ­anathemas attributed to the fathers, beginning on f. 215a (Copt. 214a): ‫ من قول الاثنى عشر رسول وبلوس الاناء المنتخب ويعقوب‬:‫أ‬٢١٥ ‫ف‬

‫المسما أخو الرب اسقف بأروشليم والسبعة شمامسة والاثنى وسبعين‬

‫تلميذ والاناء البطاركة والأساقفة خلفائهم جيلا بعد جيل والى أخر زمان‬

‫أنبا اخرسطودلس ويتلو ذلك حروم جماعة منهم على من يخالف اعتقادهم‬ ‫مما فسر من القبطي إلى العربي بسلام من الرب أمين‬

Date, Language, Script, Material

Date: 30 Baramhāt, AM 1491 [= April 6, 1775 CE] (f. 229a; Copt. 228a) Language and script: Arabic. Black ink, with titles and new sections indicated in red. New authors/texts are also indicated in red ink. Neat scribal hand, legible, unpretentious, with pronounced vertical strokes, on paper which has been prepared with lines and margins. Material: Paper. Good quality European stock, glossy and of a fairly heavy weight. Watermarks showing a cross with the letters VG, and three crescent moons (Tre Lune).

Scribe, Patron/Owner, Restorer

Scribe: al-qiss Qultah (f. 2b).

Patron/owner: al-qiss Qultah is also identified as the muhtamm of the MS (f. 2b). Restorer: none identified.



Arabic Theology

Tables of Contents, Colophons, Endowments

17

Tables of contents: f. iia: modern table of contents written in pen. ff. 1a–2b: This fihrist treats the work as a whole (The Confession with its anathemas). It is written in the same scribal hand as the rest of the work, even though the pages are not numbered in Coptic cursive numerals. Colophons: f. 2b: colophon at the end of the table of contents in which the scribe, al-qiss Qultah, asks for prayers from the reader. f. 229a (= Copt. 228a): colophon indicating that the MS was completed on 30 Baramhāt, AM 1491 [= April 6, 1775 CE] by al-muhtamm wa-l-nāsikh, al-qiss Qultah, khādim of Dayr al-Suryān. He gives the year again in both Coptic and Arabic numerals at the end of a final prayer. Endowments (waqf-statements):

f. 229b (= Copt. 228b): statement of waqf to Dayr al-Suryān (Dayr al-sitt al-sayyidah bi-l-Suryān), with typical threats against book thieves (their fate will be with Simon the Magician and Judas Iscariot): “Whoever breaks [the waqf], may his condition be ruined, but may blessing descend upon the sons of obedience.” ‫من خالف حاله تألف وعلى بني الطاعة تحل البركة‬ Pages, Numbering

Frontmatter: ff. i–iii Numbered folia: ff. 1–2, [blank unnumbered leaf], 3–27, 27bis, 28–229 (Copt. 1–228) Backmatter: ff. 230–231 The text is numbered in Coptic cursive numerals in the upper left of recto pages, and in Arabic numerals in modern blue ink in the lower left. Folia ii and iii were originally part of the first quire of 6 leaves. There are 2 initial leaves (ff. 1a–2b) containing the table of contents (fihrist) with Arabic numeration but without the Coptic cursive numerals, followed by a blank and loose page (f. 2bis). Then the text proper begins, at f. 3a (= Copt. 1a). The foliation sequences continue with Arabic = Copt. + 2, until there are two successive pages labelled with the number 27 in Arabic (ff. 27, 27bis; = Copt. 25, 26), such that thenceforth, the Arabic = Copt. + 1.

18

S.J. DAVIS AND M.N. SWANSON

In tabular form: ff. 1–2, 2bis ff. 3–27 f. 27bis ff. 28–229

No Copt. Copt. 1–25 Copt. 26 Copt. 27–228

Dimensions, Layout

Dimensions: 32 × 22 cm Area of writing: 25 × 17 cm 20 lines/page

Cover, Condition

Brown leather binding, now worn around the edges and brittle in the spine; part of the spine has been lost at the bottom. Both front and back are decorated with a pair of tooled rectangular ­borders, one contained within the other and connected with short diagonal lines. These enclose a central impressed “mandorla” containing a vegetal design. The spine of the binding is in fragile condition and the covers are not well attached to the volume. The manuscript consists of an initial quire of 6 leaves (which contains the table of contents), followed by 23 quires of 10 leaves each. The first quire is quite loose. Otherwise, the MS is generally in good condition.

Scribal Practice Scribal practice: and Readers’ 1. This MS is copied from DS Arabic Theology 2 (= MS 113), Insertions or from a copy of it. Evidence for this relationship includes the fact that the scribe has left the better part of two pages blank (ff. 223b–224a; = Copt. 222b–223a) in order to fill in the text missing in its Vorlage, as is evidenced at the damaged end of DS Arabic Theology 2. The text resumes on f. 223b (= Copt. 224b), where it corresponds precisely to the resumed text at f. 14a (= Copt. 194a) in DS Arabic Theology 2. 2. The MS has been checked and corrected by the scribe, who has written the word ‫ قوبل‬at intervals to mark his progress in comparing it with its Vorlage. 3. The Arabic handbook treats the final section of the text, the  collection of anathemas, as a separate text and gives its folio  number as 215, which equates to f. 215a (= Copt. 214a). However, as seen above, the anathemas are an integral part of the text. Readers’ insertions:

‫‪19‬‬

‫ ‬

‫‪Arabic Theology‬‬

‫)‪DS Arabic Theology 4 (= MS 115‬‬ ‫ⲉⲕ‪Old number(s): 116 Lāhūt; 181 Lāhūt; 181/2-‬‬

‫‪Cat. No.‬‬

‫‪The Book of the Proof, with other theological works‬‬

‫‪Contents‬‬

‫‪1. The Book of the Proof (Kitāb al-burhān): ff. 2a–128b.‬‬ ‫‪ Book 1 of Athanasius.‬‬ ‫الاها واحدً ا فى ذاته مثلث‬ ‫ف ‪١٢٨‬أ‪-‬ب‪ :‬كتاب البرهان على ان للخلق‬ ‫ً‬ ‫فى صفاته وعلى تجسد الاله الكلمة ومواهبه الشريفة للمؤمنين به‬ ‫‪2. Testimonies of the Life-Giving Incarnation: ff. 129a–148a.‬‬ ‫‪ Book 2 of Athanasius.‬‬ ‫ف ‪١٢٩‬أ‪ :‬مقالت الاب العظيم اثناسيوس بطريرك الاسكندرية فى‬ ‫الشهادات على التجسد المحيي‬ ‫‪3. Testimonies from the Torah and the Prophets: ff. 149a­–160a.‬‬ ‫‪ Book 3 of Athanasius.‬‬ ‫ف ‪١٤٩‬أ‪ :‬شهادات وضعها الاب القديس العظيم انبا اثناسيوس بطريرك‬ ‫المدينة العظما سكندرية في الشهادات من التوراه والانبيا‬ ‫‪4. Refutation of the Jews from the Books of the Prophets:‬‬ ‫‪ff. 161a–177b.‬‬ ‫‪ Book 4 of Athanasius.‬‬ ‫ف ‪١٦١‬أ‪ :‬مقالة وضعها الاب القديس اثناسيوس الرسولي فى الرد على‬ ‫اليهود من كتب الانبياء لان اليهود قالت ان المسيح الذي جاء ليس هو‬ ‫الاه وان المسيح الحق لم يجي بعد ولكنه سيجي والذي جاء انما كان‬ ‫مطغى وليس هو محقا‬ ‫‪5. Treatise on the Meaning of the Animals, attributed to‬‬ ‫‪Athanasius of Alexandria: ff. 179a–240a.‬‬ ‫ف ‪١٧٩‬أ‪ :‬أقاويل وضعها الاب القديس الجليل ماري اثناسيوس الرسولى‬ ‫بطريرك المدينة العظما اسكندرية يفسر فيها من الكتاب المنعوت‬ ‫باناسيولوغس اي الناطق فى الطبيعة مما نص فى معنى الحيوانات‬ ‫وخواصهم وهو الموضوع عن سلمان الملك الحكيم ابن داوود‬ ‫النبي‬

‫‪Note: the word bānāsiyūlūghus is not clear: the dot on the second consonant,‬‬ ‫‪here transcribed as nūn, is very faint. The word does not occur in the table‬‬ ‫‪of contents on f. 1a, but one expects it to be an Arabic transliteration of‬‬ ‫”‪“Physiologus.‬‬

‫ ‬

20

S.J. DAVIS AND M.N. SWANSON



Date, Language, Script, Material

Incipit (f. 179a): ‫كان لما بارك يعقوب جميع بنيه كل واحد على استحقاقه اقبل على‬ ... ‫يهودا وقال هكذا انت يابني يهودا جرو الاسد‬



Desinit (f. 204a):



The desinit appears in a subsection titled as follows (f. 203b): ‫حكى الناطق في الطبيعة لاجل فرس في البحر اسمه اسبيط‬

‫اما الحيتان الهايلة منهم فيهربون منه ولا يدنوا اليه‬

Date: 27 Baʼūnah, AM 1232 [= 1516 CE] (f. 177b). This is the date of completion for Book 4 (The Refutation of the Jews). In an earlier colophon, the scribe notes that he completed Book 1 (The Book of the Proof) three months earlier, on 18 Baramhāt, AM 1232 [= 1516 CE] (f. 128a–b). Language and script: Arabic. Black ink with red ink for titles, section headings, or simply for emphasis. A neat, rather square hand, written on paper which has been ruled for the purpose. Very clear and legible. Material: Paper. Medium-weight paper without obvious ­watermarks, probably of Middle Eastern manufacture. The leaves in the frontmatter and at the beginning of the ­volume (ff. i–iii, v–vi, 2–3, 3bis), however, are of more recent vintage.

Scribe, Patron/Owner, Restorer

Scribe: Yūḥannā al-Qubruṣī (f. 128a–b, 177b). Patron/owner: Two centuries after Yūḥannā al-Qubruṣī copied the text in the Monastery of Baramous, its ownership was ­transferred to Ḥannallāh Ghaṭṭās al-Shahīr, director of Dīwān al-Jawālī in Old Cairo, in the year 1713/14 CE (f. 178a). (An old sticker on the cover of the volume identifies him as the scribe (nāsikh), but this is almost certainly incorrect.) Later, the manuscript came into the possession of a certain Sa‘d Mīkhāʼīl al-Jarīsī (f. 178b), and after his death it was transferred to ­Metropolitan Peter (Petros) (f. 178b), who then endowed it to Dayr al-Suryān in the month of Baʼūnah, AM 1480 [= 1764 CE]. Restorer: not identified.



Arabic Theology

Tables of Contents, Colophons, Endowments

21

Tables of contents: f. 1a: table of contents (‫ )فرهست‬original to the MS Colophons: f. 128a–b: After completing the Book of the Proof (“Book 1 of Athanasius”), the scribe Yūḥannā al-Qubruṣī marks the date as 18 Baramhāt (at the end of the Holy Fast), AM 1232 (written in Coptic cursive numerals) [= 1516 CE], at Dayr al-Suryān (Dayr al-Sayyidah barriyyat al-Isqīṭ) (f. 128b). Vertically in the right margin, he has also written “Friday, the 27th day of the month Ba’ūnah,” which seems to have been the day he completed the first four books of the manuscript (see below under f. 177b). f. 177b: After completing The Refutation of the Jews (“Book 4 of Athanasius”), the scribe wrote a two-part colophon indicating that this treatise marked the end of what was written in the ­original copy on which he depended, a manuscript from the Monastery of St. Antony dating to AM 1226 [= 1509/10 CE]. He then notes that he completed the text at the Monastery of Baramous (Dayr sittinā al-‘Adhrā bi-Baramūs) on Friday, 27 Baʼūnah, AM 1232 [= 1516 CE]. Endowments (waqf-statements): ff. 1a: a note written in a secondary hand that refers to the “ownership” (‫ )ملك‬and “transfer” (‫ )النتقل‬of the MS and that concludes with the date AM 1430, equivalent to AH 1126 [= 1713/14 CE]. The beginning and end of the note, however, have unfortunately been intentionally defaced such that the names of the writer (i.e. the patron/owner) and of the institution to which ownership of the manuscript was being transferred are no longer legible. f. 160b: a note written in a secondary hand that begins with a prayer for remembrance on behalf of the writer and concludes with the date AM 1430, equivalent to AH 1126 [= 1713/14 CE]. The text of the waqf refers to the “transfer” of the MS, but the notes have unfortunately been intentionally defaced such that the names of the writer (i.e. the patron/owner) and of the institution to which ownership of the manuscript was being transferred are no longer legible.

22

S.J. DAVIS AND M.N. SWANSON

f. 178a: a third note following the pattern of the first two but still legible. The writer marks the transfer of ownership of the volume to Ḥannallāh Ghaṭṭās al-Shahīr, director of Dīwān al-Jawālī in Old Cairo, and indicates the date as AM 1430 [= 1713/14 CE], equivalent to AH 1126. The first part of the note reads as follows:

‫انتقل ذلك في ملك العبد الحقير الخاطئ الراجي‬ ‫غفورته القدير حسن ا﷽ غطاس الشهير بمباشره‬ ‫ديوان الجوالي بمصر المحروسة وهو يسأل ويتضرع‬ ‫لكلمن يقرا في هذه الكتاب المبارك يدعي بمغفرة‬ ‫الخطايا والذنوب فان خطايا تعدد الرمل الرب الاله‬ ‫يخزق كتاب خطاياه وخطايا والده ويكتب اسمه في‬ ‫سفر الحياة بطلبات من قبل بطلباتهم امين‬

“That [manuscript] has been transferred into the possession of the poor, sinful servant, the one who hopes in his forgiveness [by] the Omnipotent One — [namely,] Ḥannallāh Ghaṭṭās al-Shahīr, in his capacity as director of Dīwān al-Jawālī in Old Cairo, the [Divinely-] Protected [City]. He asks and beseeches everyone who reads this blessed book to call for the forgiveness of [his] sins and transgression, for sins number like [grains of] sand. May the Lord God rip up the book of his sins and the sins of his father, and may [God] write his name in the book of life, through the petitions of the one who receives their petitions, amen.”

After inscribing the date — AM 1430 [= 1713/14 CE], equivalent to AH 1126 — the same writer (Ḥannallāh Ghaṭṭās) continues with a second section that contains warnings against anyone who would try to damage or alter the text: ‫وذلك من تعدا وقطع هذا الورقة او قشط الاسم بسلاح او مسحه بحبر ا﷽ تعالى‬ ‫فانا ما كتبناه لاجل افتخار الا لاجل‬ ‫يقطع يده بسيف النقمة في اليوم المرهوب‬ ‫الذكر والرحمة علينا الرب يرحمنا اجمعين وسائر بنى المعمودية امين‬ “As for that [manuscript], anyone who violates and cuts this page or removes the name with a weapon [i.e. a knife] or obscures it with ink, let God (may he be exalted) cut his hand with the sword of vengeance on the day of the terrifying [judgment]. I did not write it on account of pride but rather on account of remembrance and mercy upon us. May the Lord have mercy on us all and the rest of the children of baptism. Amen.”

f. 178b: In a very coarse Coptic hand, a statement by “the poor one, Metropolitan Petros,” mentions the transfer of the manuscript



23

Arabic Theology

from individual ownership to being a waqf of Dayr al-Suryān (Dayr al-Sitt al-Sayyidah bi-l-Suryān), dated Baʼūnah, AM 1480 [= 1764 CE]. It appears that the manuscript was produced at the Monastery of Baramous (in the sixteenth century), later passed into private hands in Cairo during the eighteenth century, and eventually was acquired by Dayr al-Suryān (in the year 1764). Left: “From the Poor One, the Metropolitan Peter (Petros).” ⲉⲃⲟⲗ ⲡⲓϩⲏⲕ ⲡⲉⲧⲣⲟⲥ ⲙⲉⲧⲣⲁⲡⲟⲗⲓⲥ

Center: “In the name of God the compassionate and ­beneficent, glory to God in the highest.”

‫بسم ا﷽ الرؤوف الرحيم‬ ‫المجد لله في العلا‬

Right (but taking up the width of the page): “It was transferred after the late Sa‘d Mīkhāʼīl al-Jarīsī into the hand of the one who applied its stamp. Afterward, it became an eternal, very fine, and immemorial endowment at the Monastery of the Virgin belonging to the Syrians in Wādī al-Aṭrūn in the desert of St. Macarius. Upon the sons of obedience, may blessing descend in [the month of] Ba’ūnah.” ‫انتقل بعد المرحوم سعد ميخائيل إلى يد واضع العلامة وبعده يكون وقفا مؤبدا‬ ‫وحبسا مخلدا على دير الستة السيدة بالسريان بوادي الأطرون ببرية ابو مقار وعلى‬ ‫بني الطاعة تحل البركة في باونه‬

This is followed by the date in Coptic cursive numerals (AM 1480), below which is written the same number in Arabic (١٤٨٠). Pages, Numbering

Frontmatter: ff. i–vi Numbered folia: ff. 1–3, 3bis, 4–204 Backmatter: ff. 205–207 Folia ia identifies the MS in modern ink as 115 Lāhūt. Folio iva is numbered 2 in Coptic cursive. Folia 2, 3, and 3bis are replacement pages, part of the later restoration of the MS. Folia 1–3, 3bis, 4–47, 47bis, and 48–204 bear Arabic numerals in pen in the upper lefthand corners. Coptic cursive numerals, when present, correspond to these or have been corrected to correspond to them.

24

S.J. DAVIS AND M.N. SWANSON

The manuscript consists mainly in quires of 10 leaves, at least through f. 178 (up to the 18th quire). Quires are labeled in the upper left-hand corner of the first folio of each quire, and many of these indications have been preserved: ff. 11a, 21a (quire 3), 31a (quire 4), 41a (quire 5), 50a (quire 6), 60a (quire 7), etc. Quire 13 (ff. 120–128) has lost a leaf. The first quire is restored: ff. i–v, 1–3, 3b, where only the sheet f. iv is on old paper. Folio iv bears the Coptic cursive numeral 2. Folio 1 would have been Copt. 3, and after the additions ff. 2–3 and 3bis, the Arabic and Coptic cursive systems line up again at f. 4/Copt. 4). Dimensions, Layout

Dimensions: 21.5 × 14.5 cm Area of writing: 18 × 11–12 cm 16 lines/page

Cover, Condition

Brown leather cover with flap, reinforced with another layer along the spine ­(extending to about a quarter of the front and back cover) in red leather. The original brown binding was decorated, although this is now worn and not immediately apparent: a rectangular frame encloses a central mandorla with vegetal designs. The original binding is now very worn along the edges and especially in the corners; the flap is half torn off, from the bottom side. The volume is adorned by a number of stickers. On the spine, from the top: a Le Sphinx sticker with shelf number; an old paper sticker with the title and ٥‫ ;ص‬a sticker with the shelf number 181 over 2-ⲕⲉ; a small blue sticker, not legible. On the front cover: another sticker with the title and ٥‫ ;ص‬below it, an older paper sticker identifies [Ḥannallāh] Ghaṭṭās al-Shahīr as the scribe (al-nāsikh), although he was almost certainly an early owner of the volume. It also indicates the date AM 1432­ ­(probably a misreading of the scribe’s handwriting when he writes the number 1425), and the shelf number 116 Lāhūt. The MS has sustained some damage from moisture. It has been extensively restored: ff. 4–5 and 203–204 have been restored with paper along the outer edges and some text replaced on ff. 4–5, while many other pages have been restored on their inner edges. Presumably the manuscript was taken apart,



25

Arabic Theology

repaired, and rebound. Folia 2, 3, and 3bis are on modern paper with text in a hand identical to that found in the replaced text on the restored pages (a modern hand with a fine-tipped pen and pencil). Scribal Practice Scribal practice: and Readers’ 1. On folio 177b, there are indications that the scribe may not Insertions have been deeply familiar with Coptic cursive numerals. First, in writing the date of his Vorlage from the Monastery of St. Antony, he seems to have omitted the Coptic cursive number for “1000,” or the conjunction wa- that immediately follows (which closely resembles the Coptic cursive symbol for “1000”) ended up inadvertently serving double duty. ­Second, the date of completion written by the scribe in the colophon (27 Ba’ūnah) is difficult to discern due to the fact that, with respect to the day of the month, he seems to have written one number by mistake and then tried to correct it. While his Coptic cursive siglum for the number 20 is clear, it looks like he originally wrote a different single digit and then overwrote it with the Coptic cursive number 7. (The fact that he was trying to write the number 27 is confirmed, however, by the recording of the same date in the margin of folio 128b.) Third and finally, the scribe wrote the year AM 1232 in a mixture of Arabic script and Coptic cursive numbers: the number “one thousand” (alf) is written in Arabic, while “232” is written in Coptic cursive. 2. At the bottom of folio 178b, beneath the waqf-statement, the scribe wrote the following to indicate that he had checked/collated the manuscript:

‫فوبل على التمام حسب الطاقة‬

“Checked completely, according to [my] ability.”

Readers’ insertions: 1. There is a note from a reader following the scribal note on f. 178a. 2. In a barely legible note on f. 178b, Sa‘d Mīkhāʼīl al-Jarīsī asks for prayers. In a waqf on the same page, he also seems to be identified as one of the owners of the MS.

‫ ‪26‬‬

‫‪S.J. DAVIS AND M.N. SWANSON‬‬

‫)‪DS Arabic Theology 5 (= MS 116‬‬ ‫‪Old number(s): 64 Lāhūt‬‬

‫‪Epiphanius’ Ancoratus, with Testimonies of the Prophets and‬‬ ‫‪Apostles‬‬ ‫;”‪1. Epiphanius, Ancoratus (“Book of the Anchor in the Faith‬‬ ‫‪Kitāb al-marsā fī-l-amānah): ff. 3a–104b.‬‬ ‫ف ‪٣‬أ‪ :‬كتاب المرسى فى الامانه قالها الاب الروحاني ابيفانيوس اسقف قربص‬

‫’‪2. Testimonies of the Prophets and Apostles (Shahādāt al-anbīyā‬‬ ‫‪wa-l-rusul): ff. 105a­–115a.‬‬ ‫ف ‪١١٥‬أ‪ :‬شهادات الانبيا والرسل‬

‫‪Incipit, f. 105a:‬‬ ‫حزقيال تنبى فقال انني راايت بابا في المشرق مغلق ًا مختوم ًا بخاتم‬ ‫عجيب لم يدخل احد غير رب القوات دخل فيه وخرج ولم يفتح الباب‬ ‫ولا يتفير الخاتم تنبى الاشعيا وقال هوذا العذرى تحبل وتلد ابن ًا ويدعا‬ ‫اسمه عمانويل الذي تفسيره ا﷽ معنا‬ ‫‪Desinit, ff. 114b–115a:‬‬ ‫وهكذا اكرزوا التلاميذ الاطهار في ساير العالم قدام الملوك والسلاطين وساير‬ ‫الشعوب واودعوهم الكتب المقدسه ليهدوا بها المومنين الى [‪ ١١٥‬أ] دهر‬ ‫الداهرين وابد الابدين امين امين امين‬

‫ ‬

‫ ‬

‫‪3. On the Prophets and their Testimony to Christ: ff. 115b–134a.‬‬ ‫‪ Incipit, f. 115b:‬‬ ‫موسى ابن عمران ابن قاهات ابن لاوي ابن يعقوب ابن اسحق ابن‬ ‫ابراهيم من سبط لاوي وعاش ماية وعشرين سنة ومات ودفن في وادي‬ ‫ارض ماب في البرية التي كانوا فيها بني اسرايل مقابل بيت فاعور ولم‬ ‫يعرف احد قبره ‪...‬‬ ‫‪Desinit, f. 134a:‬‬ ‫وقال ايضا اني راايت الروح نزل من السماء بشبه حمامه فحلت عليه وانا‬ ‫لم اكن اعرفه ولكن الذي ارسلني اصبغ بالماء هو الذي قال لي ان الذي‬ ‫تري الروح يهبط عليه هو الذي يعمد بروح القدس وانا ابصرت وشهدت‬ ‫ان هدا هو ابن ا﷽‬

‫‪The desinit is immediately followed by the (misleading) notice:‬‬ ‫”‪“The Life of the Twelve Minor [Prophets] is complete.‬‬ ‫كملت سيرة الاتنى عشر الصغار‬

‫ ‬

‫ ‬

‫‪Cat. No.‬‬ ‫‪Contents‬‬



27

Arabic Theology



In fact, this is a book of prophets and their testimony to Christ; it gives details about their lives (ancestry, hometown, length of life, manner of death) that go beyond what is found in the Bible. The book begins with Moses, goes through the Major and Minor Prophets (and others), and ends with John the Baptist. It may be compared with the passage in al-Shams Abū-l-Barakāt ibn Kabar’s Miṣbāḥ al-Ẓulmah, ch. 6, on the prophets (see Graf, GCAL 1: 212). 4. The Names of the Twelve Apostles (Asmāʼ al-rusul al-ithnā ‘ashara): ff. 134a–138b.



Incipit, f. 134a:

‫اسما الرسل الاثنا عشر‬

‫اسما الرسل الاثنا عشر وانسابهم واعمارهم سمعون الصفا يدعي‬ ‫بطرس وتفسيره صخرة وهو من بيت صيدا من اعمال طبرية من سبط‬ ... ‫نفتاليم‬

Desinit, f. 138b:

‫وصلب بطرس الرسول منكسا ودلكه في اليوم الخامس من ابيب سنة‬ ‫خمسه وثلاثون لصعود سيدنا المسيح‬ Date, Language, Script, Material

Date: AM 1470 [= 1753/54 CE] (ff. 104b, 115a) Language and script: Arabic (with two Coptic colophons). Black ink, with red ink used for titles. Script is not professional but is simple and clear, and well-spaced on the paper, with very generous margins. Material: Paper. European stock of medium weight, good quality, watermarked. The frontmatter has triple crescent moon watermarks (Tre Lune). Backmatter consists of modern paper with watermarks (a crescent moon is visible on f. 140; Andrea Galvani Pordenone is visible on f. 141).

Scribe, Patron/Owner, Restorer

Scribe: the deacon (al-shammās) Isidore son of Abraham. Patron/owner: Metropolitan (muṭrān) Buṭrus of Jirjā and Akhmīm is identified as the muhtamm. Restorer: not identified.

28 Tables of Contents, Colophons, Endowments

S.J. DAVIS AND M.N. SWANSON

Tables of contents: Inside front board (the page glued to the cover): modern table of contents in blue ball point pen. Colophons: f. 104b: colophon in Coptic, written in a formal Coptic hand by the deacon Isidore son of Abraham; it contains a prayer for remembrance and the date AM 1470 [= 1753/54 CE]. ⲁⲣⲓⲫⲙⲉⲩⲓ ⲡϭⲥ ⲡⲉⲕⲃⲱⲕ ⲡⲓϩⲏⲕ ⲡⲓⲇⲓⲁⲕⲱⲛ ⲓⲥⲓⲧⲉⲣⲟⲥ ⲡϣⲏⲣⲓ ⲛⲁⲃⲣⲁⲁⲙ ⲡϭⲥ ⲛⲁⲓ ⲛⲁⲛ ⲁⲙⲏⲛ ⲘⲢ 1470 [date written in Coptic] 1470 [date also written in Arabic] “Remember, O Lord, your poor servant, the deacon Isidore (Isiteros), the son of Abraham (Abraam). May the Lord have mercy on us,  amen. [Year of the] Martyrs 1470. 1470.”

f. 115a: second colophon in Coptic, again written by the deacon Isidore, son of Abraham of Tūkh from Minūfiyyah in the district of Baḥariyyah. It contains a prayer for remembrance and the date AM 1470 [= 1753/54 CE]. ⲁⲣⲓⲫⲙⲉⲩⲓ ⲡϭⲥ ⲡⲉⲕⲃⲱⲕ ⲡⲓϩⲏⲕ ⲡⲓⲇⲓⲁⲕⲟⲛ ⲏⲥⲓⲇⲉⲣⲟⲥ ⲡⲓⲣⲉⲙ ⲕⲉⲙⲓ ⲡϣⲏⲣⲓ ⲛⲁⲃⲣⲁⲁⲙ ⲡⲉⲣⲉⲙ ⲑⲟϭ ⲡⲓⲙⲟⲛⲟⲩⲫⲓⲁ ⲡⲓϩⲁⲣⲣⲓ ⲛⲕⲁⲙⲓ ⲡϭⲥ ⲛⲁⲓ ⲛⲁⲛ ⲁⲙⲏⲛ ⲙⲣ 1470 [date written in Coptic; also written in Arabic in a modern hand] “Remember, O Lord, your poor servant, the deacon Isidore (Ēsideros) the Egyptian, the son of Abraham of Ṭūkh, Minūfiyyah, [in] the Egyptian [district of] Baḥariyyah. May the Lord have mercy on us, amen. [Year of the] martyrs 1470. Note: the colophon contains place names equivalent to the following Arabic  construction: Īsīdhūrus al-Miṣrī ibn Ibrāhīm al-Ṭūkhī al-Minūfiyyah baḥriyyat Miṣr.

Endowments (waqf-statements): f. 2b: statement of waqf to Dayr al-Suryān (Dayr al-sitt al-sayyidah bi-Dayr al-Suryān). Warnings against the one who violates the endowment threaten the judgment of the 318 fathers and estrangement from the Orthodox Church.



Arabic Theology

29

f. 3a: this folio contains the stamp of al-qiss Buṭrus (Peter), the deputy (al-mutawakkil) at Dayr al-Suryān, which bears the date AM 1430 [= 1713/14 CE]. Here, in endowing the volume to the monastic collection, the Metropolitan (muṭrān) Buṭrus of Jirjā and Akhmīm employs an old stamp from his time as the deputy in the monastery. This explains why the year of the stamp ­precedes the date when the volume was copied. Pages, Numbering

Frontmatter: 6 leaves (ff. i-vi) Numbered folia: ff. 1, 3–138 (Copt. [one unnumbered folio], 3–138) Backmatter: 4 leaves (ff. 139–142), and a partly detached endpaper Folia are numbered in Coptic cursive numerals in the upper left-hand corner of the recto page with “translations” of these numerals directly above them in Arabic numerals in modern blue ballpoint pen. Folio 1a is blank; 1b contains a date (AM 1475; = 1758/59 CE), notices, and a waqf-statement. There is no folio 2. The manuscript consists in quires of ten leaves, which are not labeled.

Dimensions, Layout

Dimensions: 22 × 16 cm Area of writing: 15.5 × 11 cm 15 lines/page

Cover, Condition

Original brown leather binding, which is now very damaged. Any original ornamentation no longer survives. It has been restored with red leather around the spine and about 40% of the front and back cover. The binding is now rather loose, so that the volume falls open very easily. Stickers/stamps on the spine, from top down, include: the Le Sphinx sticker with shelf number; a scraped-off remnant of an old sticker,  and remnants of an old blue sticker. Stickers/stamps on the cover include: an old paper sticker with the name of the book and  the author, and a more recent sticker that also identifies the  patron/owner (al-muhtamm) as Buṭrus, the bishop of Akhmīm,  and provides the year as 1475. The manuscript has suffered damage from insects on the inner margins of pages (nearest the spine); this is quite severe in places, especially in towards the bottom of the central fold. There is damage from damp to the final quire (ff. 131–140), causing the ink to run on the inner halves of the leaves.

30

S.J. DAVIS AND M.N. SWANSON

Scribal Practice Scribal practice: and Readers’ 1. On f. 55b, there is a marginal comment in the scribe’s hand, Insertions commenting on the text’s witness to the bread and wine of the Eucharist as the body and blood of Christ. 2. On f. 104b, there is a saying in Arabic, written in a v-shape: ‫وكاتب الخط تحت الأرض مدفوني‬ ‫فان الموت لا يبقى عالا ولا دوني‬

‫الخط يبقا زمان ًا بعد كاتبه‬ ‫فيا قاري الخط كون با﷽ مجتهدً ا‬

The script endures for a time after its writer. The writer of the script is buried under the earth. O reader, may the script, through God, be diligent [for its task]. For indeed, death does not endure above or below.

3. The Arabic handbook notes that there is a divergence from the Orthodox faith at f. 111b, where we find the following in the 2nd line: “Peter, the head of the disciples.” ‫بطرس رييس التلاميد‬



The beginning of this phrase has been underlined with a ­fine-point modern pen. In the margin, there is an x followed by the note: “In contradiction to Orthodox doctrine.” ‫مخالف للعقيدة الارثوذكسية‬

4. The title of the Testimonia of the Prophets and Apostles is missing at the beginning: it looks as if space was left for a heading in red ink, but this was never supplied. The title is given in the colophon on f. 115a. 5. A space was left for the title of On the Prophets and their Testimony to Christ, but it was never filled in. Throughout the work, spaces were similarly left for the names of prophets, but not filled in, which makes it difficult to know the subject of different sections. 6. The final text was completed on ff. 137b–138b in an inferior hand. Readers’ insertions: 1. On folio 1b, a stylized heading gives a date in epact numerals: AM 1475 (= 1758/59 CE), which is followed by a note written by Ibrāhīm ibn Sim‘ān, who identifies himself as “brother of the abbess at Ḥārit al-Rūm in Old Cairo.” He indicates that he



Arabic Theology

31



made a copy of this volume in the year indicated, checking/ collating it to confirm that it was correct, and that he did so on the order/instruction (bi-rasm) of Buṭrus, the Metropolitan (muṭrān) of Jirjā and Akhmīm. This took place five years after the manuscript was originally produced.



In the center:

ⲘⲢ 1475 ‫ الرئيسة] بحارة‬:‫نقل وطالع فيه الحقير ابراهيم بن سمعان اخي الرسية [كذا‬ ‫الروم بمصر‬ ‫وهذا هو كتاب الهوجل وجده صحيح النسخ كريم الشأن‬ ‫خلفنا ا﷽ في بركات القديس قائله امين‬ ‫وذلك برسم ابينا الاب الفاضل الحبر الكامل ذو التعاليم‬ ‫الرسولية تاج بني المعمودية فخر رئاسة المرقصية أعلى درجات‬ ‫الاسقفية ابونا بطرس مطران المدينة العظمى وجرجا واقليم‬ ‫نقادة وأعمال الصعيد نفعنا ا﷽ تعالى ببركات صلواته‬ ‫ودوام رئاساته وصلوات من قبله طلباتهم امين‬

Ibrāhīm ibn Sim‘ān is known to have copied other manuscripts: see Paul de Lagarde, Psalterii versio memphitica (Berlin: W. F. Kaestner, 1875), v. 2. On folio 55b, a modern hand, in red ink, has edited the scribal note with cross-outs and additions.

32

S.J. DAVIS AND M.N. SWANSON

Cat. No.

DS Arabic Theology 6 (= MS 117) Old number(s): 97 Lāhūt

Contents

Cyril of Jerusalem, Exhortation and Teaching about the Orthodox Creed 1. Exhortation and Teaching about the Orthodox Creed, attributed to Cyril of Jerusalem: ff. 1b–162b (Copt. [1 unnumbered folio]b, 1a–161b).

‫وعظ وتعليم في الأمانة المستقيمة بالشهادات المحققة النبوية والرسولية‬ ‫والانجيلية‬



18 chapters.



Table of Contents: f. 1b–2a (Copt. [recto of 1 unnumbered folio], 1a). Chapter 1, To those seeking baptism (Isaiah 1:16): ff. 2b–5a (Copt. 1b–4a). Chapter 2, On repentance (Ezekiel 18): ff. 5a–11b (Copt. 4a–10b). Chapter 3, On baptism (Romans 6:3–4): ff. 11b–17a (Copt. 10b–16a). Chapter 4, On the ten [praiseworthy] views (introduction to the Creed): ff. 17a–28a (Copt. 16a–27a). Chapter 5, “We believe” (Hebrews 11:1–2): ff. 28a–32b (Copt. 27a–31b). Chapter 6, “One God” (from Isaiah): ff. 33a–46a (Copt. 32a–45a). Chapter 7, “The Father” (Ephesians 3:1): ff. 46a–50b (Copt. 45a–49b). Chapter 8, “The Almighty” (from Jeremiah): ff. 50b–53b (Copt. 49b–52b). Chapter 9, “The Creator…” (Job 38:2): ff. 53a–58b (Copt. 52a–57b). Chapter 10, “One Lord Jesus Christ” (1 Cor. 8:5–6): ff. 58b–66b (Copt. 57b–65b). Chapter 11, “The only Son of God…” (Hebrews 1:1–2): ff. 67a–74b (Copt. 66a–73b). Chapter 12, “Became incarnate” (Isaiah 7:11?): ff. 74b–87a (Copt. 73b–86a).





Arabic Theology



Date, Language, Script, Material

33

Chapter 13, “Crucified and buried” (Isaiah 53:1): ff. 87a–104a (Copt. 86b–103a). Chapter 14, “Rose from the dead…” (1 Corinthians 15:4): ff. 104b–116b (Copt. 103b–115b). Chapter 15, “He shall come in glory…” (Daniel 7:9, 15): ff. 117a–130a (Copt. 116a–129a). Chapter 16, “The Holy Spirit” (1 Corinthians 12:1–2ff.): ff. 130b–143a (Copt. 129b–142a). Chapter 17, Again on the Holy Spirit (1 Corinthians 12:8): ff. 143a–156b (Copt. 142a–155b). Chapter 18, “The … Church; the resurrection of bodies; and the life everlasting” (Ezekiel 37:1, 4): ff. 156b–162b (Copt. 155b–161b).

Date: Tuesday, 25 Baramhāt, AM 1577 [= July 1, 1861 CE] (f. 162b; = Copt. 161b) Language and script: Arabic. Black ink, with titles in red ink.  A clear, well-practiced hand that demonstrates some calligraphic skill. The width of the strokes varies: for example, vertical strokes begin with a bit of a flourish at the top. Clearly written with consistent spacing and neat, wide margins. Material: Paper. Medium-to-heavy European stock, with a shield-with-six-pointed-star watermark.

Scribe, Patron/Owner, Restorer

Scribe: not identified. Patron/owner: al-qummuṣ Yūsuf al-Maḥallāwī, khādim of Dayr al-Suryān, is identified as the muhtamm (f. 162b; = Copt. 161b). Restorer: not identified.

Tables of Contents, Colophons, Endowments

Tables of contents: f. ib: modern table of contents written in pencil on a small lined notebook page attached to the back of the flyleaf with cellotape. ff. 1b–2a (Copt. [1 unnumbered folio]b, 1a): table of contents in the scribe’s hand. Colophons: f. 162b (= Copt. 161b): colophon indicating that the copying of the MS was completed on Tuesday, 25 Baramhāt, AM 1577

34

S.J. DAVIS AND M.N. SWANSON

[= July 1, 1861 CE]. The name of the scribe is not given. The muhtamm is identified as the monk, al-qummuṣ Yūsuf al-Maḥallāwī, khādim of Dayr al-Suryān, who is said to have expended upon it from “his own money and wherewithal ­without [help from] anyone else” (mālihi wa-ḥālihi dūn ­ghayrihi). Endowments (waqf-statements):

f. 163a (Copt. 162a): Statement of waqf to Dayr al-Suryān, ­written in a distinctive square hand. Uses traditional formulae: the one who violates the waqf shall share the fate of Judas the Betrayer, Simon the Magician, Diocletian (Dighlā) the Apostate. Pages, Numbering

Frontmatter: 3 leaves (ff. i–iii) (flyleaf partly glued to the ­endpaper, plus 3 leaves) Numbered folia: ff. 1–163 (Copt. [one unnumbered folio], 1–162) Backmatter: 2 leaves (ff. 164–165) An Arabic system of foliation has been written in pen in the lower righthand corner of each recto (ff. 1–163). On the recto of f. 1, another hand has written “1a” in Western characters. The Coptic cursive folio system is original to the manuscript. Written in the upper left corner of the recto pages, these Coptic cursive numbers were later “translated” into Arabic numbers in pencil immediately to their left or underneath them in the same corner. The volume consists in quinions (ff. 1–160). The individual quires are not marked.

Dimensions, Layout

Dimensions: 31.5 × 23 cm Area of writing: 22–24 × 15–16 cm 17–20 lines/page

Cover, Condition

Reddish-brown leather cover, decorated on both front and back with tooled frame (parallel lines forming a rectangular frame containing stamped crosses). Two diagonal tooled lines intersect at the center of the cover; in each resulting quadrant, at the center of the cover, five cross-shaped stamps are arranged in a cross shape, with one additional cross stamp at the intersection of the tooled diagonals. The cover is very similar to that of DS Arabic ­Theology 1 (= MS 112) and other covers in the ­collection. ­The manuscript is well-bound and in good condition.



Arabic Theology

Stickers: Le Sphinx sticker with call number at the top of the spine; remnants of the previous blue sticker further down. Paper sticker on the cover with the contents. Scribal Practice Scribal practice: and Readers’ Readers’ insertions: Insertions

35

36

S.J. DAVIS AND M.N. SWANSON

DS Arabic Theology 7 (MS 118) Old number(s): 204 Lāhūt; 69 Lāhūt

Cat. No.

Gregory of Nazianzus, Mayāmir (Orations and Life of St. Gregory)

Contents



These are Homilies 25–30 of the standard Egyptian collection of the Arabic homilies belonging to Gregory of Nazianzus: see Appendix B for bibliography.

1. Gregory of Nazianzus, Mayāmir (Orations and Life of St. Gregory): ff. 34a–286b (= Copt. [34]a–[286]b). a. [Maymar 25], Maymar on the Silence of his Father from  Preaching [= Greek Or. 16]: ff. 34a–50b (= Copt. [34]a– 50b). ‫ميمر قاله في صمت ابيه عن الوعظ وسؤال الرعية أن يعظهم وقت البرد‬

b. [Maymar 26], From what he responded on the subject of the priesthood when he returned from the land of Pontus [= Greek Or. 2]: ff. 51a–113a (= Copt.). ‫مما اجاب به في باب الكهنوت لما اعاد من بلد البنطس من اجل‬ ‫تاخره عن قبول القسيسية ويبين فيه ما هو موعد للكهنوت ومن ينبغي‬ ‫ان يكون الاسقف‬



c. [Maymar 27], Maymar praising St. Athanasius [= Greek Or. 21]: ff. 113b–145b (= Copt.). ‫ميمر امتدح به القديس اثناسيوس بطرك الاسكندرية‬



[Maymar 28], Maymar praising St. Cyprian [= Greek Or. 24]: d.  ff. 146a–162a (= Copt.). ‫ميمر امتدح فيه القديس كبريانوس لما قدم الى مسمومه بعد يوم من عيده‬





e. [Maymar 29], Maymar praising St. Basil the Great [= Greek Or. 43]: ff. 162a–240a (= Copt.). ‫ميمر امتدح فيه القديس العظيم باسيليوس الكبير ناقل كتاب الاكسيمارس‬ f. [Maymar 30], Life of St. Gregory [= Greek Vita]: ff. 241a–286b (= Copt. through f. 284, no Copt. later). ‫ولابينا المعظم فى القديسين اعريغوريوس تاولوعس سمى له من اهل‬ ‫القبادق وحمعه من ميامره وتوصل به الى مديحه‬

A later hand in black ink has corrected this to:

‫خبر ابينا المعظم فى القديسين اغريغوريوس تاولوغس جمعه سمى له من‬ ‫اهل القبادق من ميامره وتوصل به الى مديحه‬



Arabic Theology

Date, Language, Script, Material

Date: none indicated.

Scribe, Patron/Owner, Restorer

No identification of scribe, patron/owner, or restorer.

Tables of Contents, Colophons, Endowments

Tables of contents:

37

Language and script: Arabic. Black ink with titles and pause/ punctuation markings in red. Neat, clear hand. Material: Paper. Fairly thick European stock. Restored leaves include watermarks of the Tre Lune variety.

f. 1a: modern table of contents in blue ball-point pen. Colophons: none. Endowments (waqf-statements):

f. 286b: waqf to Dayr al-Suryān (without detail as to individuals involved). Pages, Numbering

Frontmatter: ff. i–v Numbered folia: ff. 34–41 (no Copt.); 42–284 (= Copt.); 285– 286 (no Copt.) Backmatter: ff. 287–291 The original manuscript consisted in quinions (quires of 10 leaves), which are numbered: quinion 5 (lacking first leaf, ff. 42–50), quinion 6–28 (ff. 51–280), quinion 29 (only 4 leaves of the quire remain, ff. 281–284). An earlier system of ­numbering the quinions suggests (along with the homily ­numbers in Coptic cursive numerals) that the MS was once part of a ­complete collection of the 30 homilies belonging to St. Gregory of Nazianzus; quinion 6 was once quinion 40, and so on). These older numbers are sometimes crossed out. The manuscript has been restored at beginning (ff. 34–41) and end (ff. 285–286); these pages are numbered only with Arabic numerals.

Dimensions, Layout

Dimensions: 21 × 14 cm Area of writing (original MS folia, ff. 42–284): 16.5 × 9.0 cm 15 lines/page Area of writing (restored MS folia): 16.5 × 11.5 cm 21 lines/page

38 Cover, Condition

S.J. DAVIS AND M.N. SWANSON

Light brown leather cover with a tooled geometric design, consisting of double rectangles forming a border with crossed diagonal lines, and cross-shaped floral stamps (five in center; eight along the b­ orders, corners, and midpoints). Worn at the edges, the MS is generally in good condition, although the ­binding is loose at some points with the volume falling open between quinions. The manuscript has been restored, with many leaves strengthened at the fold and along the edges, including the beginning of ­Homily  25 and the end of Homily 30. The cover may well date to the same restoration.

Scribal Practice Scribal practice: and Readers’ 1. On folio 241a, the scribe crossed out seven lines of text at Insertions the top of the page before written a title heading to Gregory of Nazianzus’s Mayāmir in red ink immediately below. Readers’ insertions:



Arabic Theology

39

Cat. No.

DS Arabic Theology 8 (= MS 119) Old number(s): none

Contents

Gregory of Nazianzus, Mayāmir (Orations), with Other Canonical, Homiletic, and Biblical Material 1. Gregory of Nazianzus, Mayāmir (Orations): ff. 1a–22b (= Copt. 131–141, 192–196, 198–200, 264–267).

a. [Maymar 13], The Second Maymar on the Son: ff. 1a–7a. ‫الميمر الثاني في الابن‬



Beginning missing.

b. [Maymar 14], Maymar on the Holy Spirit: ff. 8b–11b. ‫ميمر في الروح القدس‬

Ending missing.

c. [Maymar  ?], Unidentified Homily: ff. 12a–15b. Incipit, f. 12a:

ّ ‫اجل منه‬ ‫وقد ساوونا في الزمان بالمساواه في الصبر والهيكل فلنا ما هو‬

Desinit, f. 13b: ‫الي تشتاقون فلست اكون بعدكم في المتخلفين بهذا‬ ّ ‫وان كنتم‬ ‫اعدكم وبه افي لكم اد كنت لست لكم من السانين فلما راتهم وقد‬ ... ‫كملوا واحصل‬

d. [Maymar 23], Hymn of praise (Tasbiḥah) said upon going to sleep: f. 16a. ‫تسبحة تقال عند الهجوء‬

e. [Maymar 24], Maymar on the arrival of the 150 bishops: ff. 16a–18b. ‫ميمر في قدوم المئة وخمسين أسقف‬

Incomplete. End missing.

f. [Maymar 28], Maymar lauding Saint Basil the Great: ff. 19a–22b. ‫ميمر في مدح القديس باسيليوس الكبير‬

Incomplete. Beginning missing.

2. Unidentified work: ff. 23a–32b (Copt. 101a–110b). Incipit, f. 23a: ‫عمل اصابعك والقمر والكواكب وما فيها من الاصل الثابت‬

‫ ‪40‬‬

‫‪S.J. DAVIS AND M.N. SWANSON‬‬

‫‪3. Canons, with emphasis on the duties of the bishop:‬‬ ‫–‪ff. [32bis]a–[32ter]b, 33a–40b, [40bis]a–b, 41a–49b, [49bis]a‬‬ ‫‪[49ter]b, 50a–58b, [58bis]a–[58ter]b, 59a–64b, [64bis]a–b,‬‬ ‫‪[64ter1]a–[64ter13]b (= Copt. 109–110, 116–153, 155–162,‬‬ ‫‪[163 or 164], 165–168, 178).‬‬ ‫]‪Introduction (?): f. [32bis]a (= Copt. 109a) [beginning missing‬‬ ‫‪Chapter 1: ff. [32bis]a–[32ter]b (= Copt. 109a–110b).‬‬

‫ ‬ ‫ ‬

‫‪Chapter 2: f. [32ter]b (= Copt. 110b).‬‬ ‫لاجل انه يجب على النساء ان يكونوا يظيعوا بلهن ويمشون بعفاف‬

‫ ‬

‫لاجل انه يجب للاغنياء ان يتحفظوا ويقرأوا الكتب المقدسة‬

‫‪Chapter 3 (fragments): ff. 33a–35b (= Copt. 116a–118b).‬‬ ‫‪ No title preserved. Beginning missing.‬‬ ‫‪ Incipit, f. 33a:‬‬

‫ ‬ ‫ ‬ ‫ ‬

‫‪Chapter 4: ff. 35b–40a (= Copt. 118b–123a).‬‬ ‫لاجل انه يجب للاساقفة ان يقبلوا التاعب ببشاشة‬

‫ ‬

‫مع قورح اذ راى الخاطي للاسقف والشماس طاهرين من العيب‬

‫‪ Chapter 5: ff. 40a–b, 40bisa–b, 41a–43a (= Copt. 123a–127a).‬‬ ‫لا يجب ان يدان أحد الا بعد ان يثبت خطيته باستقصاء‬

‫‪ Chapter 6: ff. 43a–45a (= Copt. 127a–129a).‬‬ ‫في انه يجب للعلمانيين ان يأتوا بالقرابين الى الكنيسة لقوتهم‬

‫‪ Chapter 7: ff. 45a–47b (= Copt. 129a–131b).‬‬ ‫لاجل الشمامسة ان يجب عليهم ان يستأذنوا الاسقف في كل شيء ولا‬ ‫يفعلوا شيئًا بغير ارادته‬ ‫‪ Chapter 8: ff. 47b–49b, [49bis]a–[49ter]b, 50a–53a‬‬ ‫‪(= Copt. 131b–133b, 136a–139a).‬‬ ‫لاجل انه يجب للاسقف ان يتأمل كل قول يقال له وينظر فيه بالعدل‬

‫‪ Chapter 9: f. 53a–b (= Copt. 139a–b).‬‬ ‫لاجل انه يجب على المسيحيين ان يغفروا خطايا اخوتهم في كل زمان‬ ‫ولا يتمسكوا شيء من الشر في قلوبهم البتة‬

‫‪ Chapter 10: ff. 53b–58b (= Copt. 139b–144b).‬‬ ‫لاجل انه يجب للاساقفة ان يكونوا ذوي سلامة رحومين غفورين لما‬ ‫لديهم قابلين التوابين فاذا لم يفعلوا ذلك هكذا فلا يسموا أساقفة بل‬ ‫شياظين‬

‫‪41‬‬

‫ ‬

‫‪Arabic Theology‬‬

‫‪Chapter 11: ff. 58b–[58bis]b (= Copt. 144b–145b) [end missing].‬‬ ‫لاجل انه لا يجب للنصارى المسيحيين ان يمضوا الى مجمع الأمم او‬ ‫الى الملاعب ام الحوانيت او الى المواضع التي تجتمع فيها غير المؤمنين‬

‫ ‬

‫‪Chapter 12: f. [58bis]b (= Copt. 145b).‬‬

‫ ‬

‫‪Chapter 13: ff. [58bis]b–[58ter]b (= Copt. 145b–146b).‬‬ ‫لاجل انه يجب الأساقفة ان يهتموا بالسماء‬

‫ ‬

‫لاجل الايتام‬

‫‪Chapter 14: ff. [58ter]b–59b (= Copt. 146b–147b).‬‬ ‫لاجل انه يجب على الأساقفة ان يتحرزوا ويعرفوا من يجب ان تقبل‬ ‫قرابينهم ومن لا يجب قبول قرابيه‪.‬‬ ‫‪Chapter 15: ff. 59b–60a (= Copt. 147b–148a).‬‬ ‫لاجل انه يجب بجربة (؟) ان يقبل من المؤمنين ما يعول به المحتجين‬

‫‪Chapter 16: f. 60a–b (= Copt. 148a–b).‬‬ ‫لاجل انه يجب للعبيد ان يظيعوا مواليهم بكل مثال (؟) وان كانوا غير‬ ‫مؤمنين او مخالفين‬

‫‪Chapter 17: ff. 60b–63a (= Copt. 148b–151a).‬‬ ‫لاجل قيامة البشر الصالحين والظالحين‬

‫ ‬

‫ ‬ ‫ ‬

‫ ‬

‫‪ Chapter 18: ff. 63a–64b, [64bis]a–b (= Copt. 151a–153b) [end‬‬ ‫‪missing].‬‬ ‫لاجل انه يجب ان يكمل الأعياد بفرح روحاني‬

‫)‪Chapter 19: ff. [64ter1]a–[64ter2]a (= Copt. 155a–156a‬‬ ‫‪[beginning missing].‬‬ ‫‪ No title preserved.‬‬ ‫‪ Chapter 20: f. [64ter2]a–b (= Copt. 156a–b).‬‬ ‫لاجل انه لا يجب للنساء ان يعمدن أحدً ا‬

‫ ‬

‫‪ Chapter 21: f. [64ter2]b (= Copt. 156b).‬‬ ‫لاجل انه لا يجب لعلماني ان يعمل شيئًا من اعمال [كذا] الالهية‬

‫‪ Chapter 22: f. [64ter2]b–[64ter3]a (= Copt. 156b–157a).‬‬ ‫لاجل الارامل الهائمات (؟)‬ ‫لاجل الاساقفة‬

‫‪ Chapter 23: f. [64ter3]a–b (= Copt. 157a–b).‬‬

‫‪ Chapter 24: ff. [64 ]b–[64 ]a (= Copt. 157b–158a).‬‬ ‫لاجل انه يجب للارامل واليتاما ان ينالوا مما يدفع لهم بشكر‬ ‫‪ter4‬‬

‫‪ter3‬‬

42

S.J. DAVIS AND M.N. SWANSON





Chapter 25: f. [64ter4]a–b (= Copt. 158a–b). ‫لاجل انه يجب على الإباء يعلم ابنائهم‬

Chapter 26: f. [64ter4]b (= Copt. 158b). ‫لاجل العذارى ان لا يجب ان ينذروا ان يكونوا باقية عذارى الى نا‬ ‫يسعوا الى حد القامة‬ Chapter 27: ff. [64ter4]b–[64ter5]b (= Copt. 158b, 161a–b). ‫لاجل الذين يسلموا للجكم ولاجل الشهداء الذي يعاقبون باخللاف‬ ‫العذاب ولاجل الأعياد والفصح‬



Chapter 28: f. [64ter5]b (= Copt. 161b).



Chapter 29: ff. [64 ]b–[64 ]a (= Copt. 161b–162a). ‫لاجل ان يجب ان نهرب من الأفعال السمجة والكلام القبيح لا سيما‬ ‫في أيام الاجتماع في الكنيسة‬



ter5

ter6

‫لاجل الشهداء‬

Chapter 30: f. [64ter6]a–b (= Copt. 162a–b) [ending missing]. ‫لاجل انه لا يجب ان نحلف بسم الاوثان والشياظين ولا نذكر أسمائهم‬ ‫من افواهنا كالعادة الأولى من قبل ان نؤمن‬

 Note: f. [64ter7] (= Copt. [163 or 164]) is a fragmentary detached leaf missing its upper half along with its original folio number. There are no surviving headings, so it is uncertain where in the lacunae Chapter 30 ends and ­Chapter 31 begins.

Chapter 31: f. [64ter8]a–b (= Copt. 165a–b) [beginning missing]. No title preserved. Chapter 32: ff. [64ter8]b–[64ter10]a (= Copt. 166b–167a). ‫للاجل العرف (؟) والهارسيسات‬





Chapter 33: f. [64ter10]a–b (= Copt. 167a–b). ‫لاجل انه يجب ان يرتل للنصارى اذا ماتوا ويقرب عليهم‬

Chapter 34: ff. [64ter10]–[64ter12]b (= Copt. 167b–168b, 168bisa–b). ‫لاجل الارامل الهائمات الذين هم بنات (؟) الرهبان والعذارى الذين يفعلن‬ ‫مثل هذا الفعل الواحد‬

Chapter 35: f. [64ter12]b (= Copt. 168bisb) [ending missing]. ‫لاجل بناء الكنيسة‬ Note: f. [64ter13] (= Copt. 178a–b) is a detached leaf with no headings or identifying markers. It is therefore no possible to identify its associated chapter number.



Arabic Theology

43

4. Homilies on Spiritual Matters (ff. 65–98, but out of order; ff. 76–98 should properly precede ff. 65–75). Chapter 3: ff. 76–80 (= Copt. 45–49) [fragmentary]. Chapter 9: f. 81 (= Copt. 101) [fragmentary]. Chapter 15: f. 82 (= Copt. 119) [fragmentary]. Chapter 18: ff. 83–84 (= Copt. 125–126) [fragmentary]. Chapter 33: f. 85a (= Copt. 181a) [fragmentary; only the end survives]. Chapter 34. ff. 85a–87b (= Copt. 181a–b, 184a–185b) ­[fragmentary; Copt. 182–183 missing]. ‫الرابع والثلاثون قول في الم سيد المخلص‬

Chapter 35: ff. 87b–89b (= Copt. 185b–187b). ‫الخامس والثلاثون قول في الدينونة والقيامة‬

Chapter 36: ff. 89b–91b (= Copt. 187b–189b) [fragmentary; ending missing (Copt. 190)]. ‫السادس والثلاثون قول في النسك يرتاذ به المجاهدين‬ Chapter 37: ff. 92a–95a (= Copt. 191a–194a) [fragmentary; beginning missing (Copt. 190)]. No title preserved. Chapter 38: ff. 95a–97a (= Copt. 194a–b, 197a–198a) ­[fragmentary; Copt. 195–196 missing]. ‫الثامن والثلاثون ميمر في الصبر والتخشع‬



Chapter 39: ff. 97a–98b, 65a–67a (= Copt. 198a–199b, 202a–204a) [fragmentary]. ‫التاسع والثلاثون عن قيامة الموتا‬

Chapter 40: ff. 67a–72b (= Copt. 204a–209b). ‫الاربعون قول عن الذين يخدعون النفوس الى الفسض والظماتة بقولهم‬ ‫ان لامر ليس هو شيئًا‬ Chapter 41: ff. 72b–74b (= Copt. 209b, 211a–212b) ­[fragmentary; Copt. 210 and ending missing]. ‫الحادي والاربعون قول كتبه كان يشاجر من اجل عالي الكاهن‬

Chapter 45: f. 75 (= Copt. 243) [fragmentary].

5. Jeremiah: ff. 99a–102b. Fragmentary. Includes headings for chapter 22 (f. 100b) and chapter 25 (f. 102a).

44

S.J. DAVIS AND M.N. SWANSON



Date, Language, Script, Material

Incipit, f. 99a: ‫قول الرب كل الذين سبيروا من اورشليم الى بابل ان هكذا يقول الرب‬ ... ‫العلى اله اسراييل على اخاب بن قوليا وعلى صديقيا ابن مغشيا‬

Date: none indicated. Language and script: Arabic. Throughout, black ink with titles and pause markings in red. The five parts of the volume appear to have originally come from other manuscripts. Part 1 is written in a neat, well-practiced hand. The hand in Part 2 is similar, but sometimes has a hasty, spidery character; the scribe often omits dots, including in headings. Part 3 is written in a clear, professional hand. Part 4 is written in a freer hand with thicker lines, an emphasis on vertical strokes, and less attention to ­maintaining straight lines. Part 5 is written in a medium-size hand characterized by thick, bold strokes and a slight rightward tilt to the letters. Material: Paper. Middle Eastern stock without watermarks but with laid lines visible. Parts 1–3 are written on medium-weight paper. Part 4 is written on a heavier stock. Part 5 is written on lighter-weight paper.

Scribe, Patron/Owner, Restorer

No identification of scribe, patron/owner, or restorer.

Tables of Contents, Colophons, Endowments

Tables of contents: none

Pages, Numbering

Frontmatter: f. i Numbered folia: ff. 1–22 (= Copt. 131–141, 192–196, 198– 200, 264–267); 23–32 (= Copt. 101–110); [32bis–32ter], 33–40, [40bis], 41–49, [49bis–49ter], 50–58, [58bis–58ter], 59–64, 64bis, 64ter1–64ter13 (Copt. 109–110, 116–153, 155–162, [163 or 164], 165–168, 178); 65–98 (= Copt. 202–209, 211–212, 243, 45–49, 101, 119, 125–126, 181, 184–189, 191–194, 197–199); 99–102

Colophons: none Endowments (waqf-statements): none



Arabic Theology

45

The volume is composed of five parts or sections: they appear to be originally from other MSS. In this entry, we follow the modern folio numbers that have been added to this volume in blue pen (or later in pencil), normally in the upper outer corner of the verso. Note that for the first three parts, the previous folio numbers have been preserved both in Coptic cursive and Arabic numerals. Backmatter: f. 103 Part 1: ff. ff. ff. ff. ff.

1–11 (= Copt. 131–141) 12–13 (= Copt. 192–193) 14–15 (= Copt. 195–196) 16–18 (= Copt. 198–200) 19–22 (= Copt. 264–267)

Part 2:

ff. 23–32 (= Copt. 101–110) Part 3: ff. [32bis–32ter], 33–40, [40bis], 41–49, [49bis–49ter], 50–58, [58bis– 58ter], 59–64, 64bis, 64ter1–64ter13 (= Copt. 109–110, 116–153, 155–162, [163 or 164], 165–168, 178) Part 4:

ff. 65–72 (= Copt. 202–209) ff. 73–74 (= Copt. 211–212) f. 75 (= Copt. 243) ff. 76–80 (= Copt. 45–49) f. 81 (= Copt. 101) f. 82 (= Copt. 119) ff. 83–84 (= Copt. 125–126) f. 85 (= Copt. 181) ff. 86–91 (= Copt. 184–189) ff. 92–95 (= Copt. 191–194) ff. 96–98 (= Copt. 197–199) Part 5:

ff. 99–102 (no Copt.)

46 Dimensions, Layout

S.J. DAVIS AND M.N. SWANSON

Parts 1–3: Dimensions: 28 × 21 cm Area of writing: 21 × 14 cm 20 lines/page Part 4: Dimensions: 28 × 19 cm Area of writing: 21 × 13.5 cm 21 lines/page Part 5: Dimensions: 27 × 17 cm Area of writing: 22 × 13 cm 17 lines/page

Cover, Condition

Modern black imitation leather binding. The leaves preserved here are in relatively good condition. Part 3 has the greatest wear, and some of its pages are quite tattered about the edges. Folio [64ter7] (= Copt. [163 or 164]) is a fragmentary detached folio missing the upper half, missing its folio number.

Scribal Practice Scribal practice: and Readers’ 1. The scribe of Part 3 (the homilies on spiritual matters) has Insertions placed the number of the chapter (bāb) in Coptic cursive characters at the center of the upper margin. 2. Folia 7b–8a are blank. Readers’ insertions:



47

Arabic Theology

Cat. No. Contents

DS Arabic Theology 9 (= MS 120) Old number(s): 3 Mayāmir

Barlaam and Josaphat, with Mayāmir by Gregory of Nazianzus 1. The Story of Barlaam and Josaphat (Khabar … Barlām wa-Yuwāṣaf): ff. 2a–142a (= Copt.). ‫خبر نافع للنفس والجسد مستخرج من بلاد الهند الى بيت المقدس نقله‬ ‫راهب قديس من جبل الجسمانية يسما يوحنا عن القديسين برلام‬ ‫ويواصف الصالحين الذي اكملوا سعيهم ونسكهم‬ 2. Gregory of Nazianzus, Mayāmir: ff. 146a–214 (no Copt.). ‫ميامر القديس اغريغوريوس الثآولوغس‬

Only the first three mayāmir (nos. 1–3) have titles. For the rest, the title provided in English depends on the library’s Handbook: some of these are numbered (nos. 5, 6, 7, 8, 9), while others are not. The incipits need to be compared with known homilies of Gregory of Nazianzus.

a. Maymar 1, To Elian: ff. 146a–152b.

‫الميمر الاول الى الليان‬

b. Maymar 2, On the Holy Nativity: ff. 152b–159a. ‫الميمر الثاني في ظهور الاله الذي هو الميلاد وقوله تسبحوا للملايكة‬ ‫وقوله تلقوا يقول الابرار والصديقين وقوله ارتفعوا يقول للخطاة لانه‬ ‫لاجلهم ولد‬ c. Maymar 3, On the Baptism of Christ: ff. 159b–166b. ‫الميمر الثالت في الذبح الذي هو الغيطاس تقدس المياة‬

d. [Unnumbered Maymar], Exhortation to Baptism: ff. 166b–178b. With introduction (ff. 166b–167a). No heading in manuscript. Incipit, f. 166b: ... ‫تقدم هذا هو في معموديت سيدنا يسوع المسيح قاله في يوم الذبح‬

e. [Maymar] 5, On the Commandments of God: ff. 179a–182a. Heading in manuscript: 5. Incipit, f. 179a: ... ‫ها نحن نبصر المجمع المجتمع السامع نشيطا والكنيسة مملوة‬

f.  [Unnumbered Maymar], On the Incarnation: ff. 182b–187a. No heading in manuscript.

48

S.J. DAVIS AND M.N. SWANSON



Incipit, f. 182b: ... ‫يا سيدي عيني قلبي وفاي لاتهلل بولادتك‬

‫لي‬

g. [Maymar] 6, On the Baptism of Christ: ff. 187b–191b. Heading in manuscript: 6. Incipit, f. 187b:

‫افتح‬

‫ان حج المخلص الحاضر اليوم بجمعه هذا بدا يحضر معنا فهكذا ارء‬ ... ‫كل حين حوله بهجة‬

h. [Unnumbered Maymar], [No title]: ff. 191b–193b. No heading in manuscript. Incipit, f. 191b:

... ‫ان حلاوة عين السماع فيها السيلان فمن كان عطشان ليشرب‬

i. [Maymar ] 7, On John the Baptist: ff. 194a–199a. Heading in manuscript: 7. Incipit, f. 194a:

‫المجد للقدس القديسين الذي قدسنا بالمولد الثاني وحلول روح‬ ... ‫القدس عندما حل في نهر الاردن بالعماد‬

j. [Maymar] 8, On Jonah: ff. 199b–211a. Heading in manuscript: 8. Incipit, f. 199b:

‫هب يا رب كلمت مملوة افراح لكيما اخرج في كل يوم معرفة من‬ ... ‫بيت كنزك‬

k. [Maymar] 9, On readiness for death: ff. 211b–213a. Heading in manuscript: 9. Incipit, f. 211b:

‫يا احباي لا تغركم الدنيا فتهلك انفسكم لياتيك عملك الذي اتيت‬ ... ‫فيه بالباطل‬

l. [Unnumbered Maymar], On the resurrection of Christ: ff. 213a–214b. No heading in manuscript. Incomplete, text breaks off. Incipit, f. 213a:

‫هلموا بنا اصحاب قيامة السيد تم اقبلوا ببشاشه الى طيب مريم الذي‬ ... ‫يقرا عليكم اليوم‬



Arabic Theology

Date, Language, Script, Material

49

Date: 20 Hatūr AM 1565 [= November 28, 1848 CE] (date of completion of Part 1) (f. 142a) Language and script: Arabic. The volume is composed of ­material originally from two different MSS and by two different scribal hands. The hand in part 1 (Barlaam and Josaphat) is characterized by black ink, with changes of speaker or major shifts in scene in red ink, now somewhat faded. Neat, clear, and very regular (if not elegant) hand. The hand in part 2 (Gregory of Nazianzus, Mayāmir) also uses black ink, with red ink used for the titles of the first three homilies. It begins in an extremely neat professional hand, guided by a clear grid on the leaves; later the hand seems more hurried, and the strokes of the pen are thicker. There is a change in paper and hand at f. 175, with thinner pen strokes and a squarer script, also very legible. Material: Paper. European stock. Shield-with-man-on-the-moon watermarks are visible in the front matter, at the end of part 1, and in the backmatter. Watermarks showing the letters VG (f. iii) and AG (f. 144) are also visible in the frontmatter and at the end of part 1, respectively. Part 2 of the MS shows Tre Lune watermarks.

Scribe, Patron/Owner, Restorer

No identification of scribe or restorer.

Tables of Contents, Colophons, Endowments

Tables of contents:

Patron/owner: The muhtamm (who paid for the copying of the first manuscript) was a monk from Dayr al-Suryān named Jirjis, originally from Mayr (min ahālī nāḥiyat Mayr) (f. 142a). f. iia: modern table of contents. Colophons: f. 142a: colophon indicating that the copying of Barlaam and Josaphat was completed 20 Hatūr AM 1565 [= November 28, 1848 CE]. The muhtamm (who spent money on it) was the monk Jirjis from Mayr, who belonged to Dayr al-Suryān. Endowments (waqf-statements):

f. 142a: statement of waqf to Dayr al-Suryān (Dayr al-Sitt ­al-Sayyidah bi-l-Suryān).

50 Pages, Numbering

S.J. DAVIS AND M.N. SWANSON

Frontmatter: ff. i–v Numbered folia: ff. 1–145 (part one); ff. 146–214 (part two) Backmatter: ff. 215–217 The manuscript is composed of two parts, each originally from different MSS. The leaves of part one are numbered in Coptic cursive numerals in the upper left-hand corner of the folio page. Their Arabic equivalents have been added, in blue pen, in the lower left-hand corner, and this Arabic system is then carried on throughout the combined codex, including the second manuscript, which was originally without foliation. Part 1 (ff. 1–145) consists of 14 quinions (quires of 5 sheets = 10 leaves) each, followed by 5 additional leaves. Part 2 (ff. 146– 214) consists of 7 quinions, where the first has lost its first leaf.

Dimensions, Layout

Part One (ff. 1–145) Dimensions: 32.5 × 23.5 cm Area of writing: 23 × 15 cm 18–19 lines/page Part Two (ff. 146–214) Dimensions: 32.5 × 23 cm Area of writing: 25.5–27.5 × 15–17 cm ff. 146–174: 18 lines/page ff. 175–204: 20–22 lines/page ff. 205–214: 21–28 lines/page

Cover, Condition

Red leather binding, reinforced with brown leather at the spine covering about a third of the front and back covers. An area at the central spine has received an additional brown patch. The cover once had a pair of leather ties. The manuscript is ­generally in good condition, with pages tightly bound.

Scribal Practice Scribal practice: and Readers’ 1. In part one, one occasionally finds a sign like a V in the Insertions ­margins. Whether this is to indicate a passage of interest or to designate progress in reading or proofreading is not clear. Readers’ insertions:



Arabic Theology

Cat. No. Contents

51

DS Arabic Theology 10 (= MS 121) Old number(s): 78 Mayāmir; 46 Mayāmir (Handbook) The Story of Barlaam and Josaphat

1. The Story of Barlaam (Barlām) and Joseph (Yuwāṣaf): ff. 1a–198a. ‫خبر نافع للنفس والجسد وهو المعروف ببرلام ويواصف المستخرج من‬ ‫بلاد الهند الى القدس الشريف مما نقله راهب قديس من جبل الجسمانيه‬ ... ‫مشهور في القديسين‬





Date, Language, Script, Material

Incipit, f. 1a: ﷽‫قال الرسول الاهي بولس وكل الذين يتدبرون بروح ا﷽ هولاء هم ابنا ا‬ ‫فاما القديسين الذين اهلوا من قديم الدهر ان ينالوا بافعال الفضايل هذه‬ ... ‫الغبطه الذي فوق الطبيعة‬

Desinit, ff. 197b–198a: ‫ فيصير لنا الان ايها القاريين والسامعين هذا الخبر النافع للنفس‬... ]‫ب‬١٩٧[ ً ]‫أ‬١٩٨[ ‫موهلا لحفظ الذين ارضوا ا﷽ بصلوات وطلبات القديسين برلام‬ ‫ويواصف المغبوطين الذين جاهدوا على اسم ربنا يسوع المسيح هذا الذي‬ ‫يليق به الاكرام والسجود والعز والجلال والتهليل والتقديس والترتيل والتمجيد‬ ‫للاب والابن والروح القدس الان وكل اوان والى دهر الدهرين كلها امين‬

Date: 16 Baramhāt, AM 1572 [= Monday, March 24, 1856 CE] (f. 198a)

Language and script: Arabic. Black ink, with red for the title,  changes of speaker, and punctuation/pause dots. Not a sophisticated hand, but still exceedingly neat, with rather square, very clear  script. The paper is faintly ruled for consistency of line and margin. Material: Paper. Medium-stock European paper showing shieldwith-man-in-the-moon watermarks. In the frontmatter, folio i is a blue flyleaf, folia ii–vii are Andrea Galvani Pordenone papers (signature watermark), and folio viii is on the same paper as the main part of the MS. The backmatter consists of four blank sheets on Andrea Galvani Pordenone paper, followed by the blue flyleaf.

Scribe, Patron/Owner, Restorer

No identification of scribe or restorer. Patron/owner: al-ab Yūsuf al-Sharqāwī (f. 198b).

52 Tables of Contents, Colophons, Endowments

S.J. DAVIS AND M.N. SWANSON

Tables of contents: none Colophons: f. 198a–b: colophon indicating that the MS was completed on Monday, 16 Baramhāt AM 1572 [= Monday, March 24, 1856 CE] (f. 198a). The copyist asks for prayers but does not mention his name. The muhtamm is identified as Father Yūsuf al-Sharqāwī (f. 198b). Endowments (waqf-statements):

f. 198b: waqf-statement in a distinctive, squarish, rather crude hand (compare with DS Arabic Theology 6 [MS 117]), endowing the volume to Dayr al-Suryān (Dayr al-sitt al-sayyidah bi-l-Suryān Dayr Abū Ḥinnis Kāmā). It concludes in several typical formulae (ibn al-ṭā‘ah taḥill ‘alayhi al-barakah, al-mukhālif ḥāluhu tālif). Pages, Numbering

Frontmatter: ff. i–viii Numbered folia: ff. 1–199 Backmatter: ff. 200–204 Folia are numbered in Arabic numerals in modern blue ink on the lower left-hand corner of recto pages. There seems to be 20 quires with 10 leaves each.

Dimensions, Layout

Dimensions: 22 × 15.5 cm Area of writing: 17.5–18 × 11–12 cm 16 lines/page

Cover, Condition

Modern black cloth cover with black leather at the spine and  red leather at the corners, with a ribbed spine with the title, the number 9, and a simple waqf-statement in gilded lettering. The blue endpapers and flyleaves and the red stippling along the edges of the uniformly cut pages are the result of a modern ­restoration campaign. The cover is worn a bit at the corners, but the manuscript is generally in very good condition. The volume is tightly bound. On the spine, there is a Le Sphinx sticker with call number, as well as the remains of the smaller blue sticker.

Scribal Practice Scribal practice: and Readers’ Readers’ insertions: Insertions



Arabic Theology

Cat. No. Contents

53

DS Arabic Theology 11 (= MS 122) Old number(s): 35 Mayāmir

Barlaam and Josaphat; Jacob of Sarug, Mayāmir 1. The Story of Barlaam and Josaphat: ff. 2a–159a (= Copt.). ‫خبر نافع للنفس والجسد مستخرج من بلاد الهند الى بيت المقدس‬ ‫نقله راهب قديس من جبل الجسمانية يسما يوحنا عن القديسين‬ ‫برلام ويواصف ابن ملك الهند الصالحين الذين اكملوا سعيهم ونسكهم‬ [2. Jacob of Sarug, Mayāmir: ff. 159b–183a].

Date, Language, Script, Material



a. Jacob of Sarug, Maymar on the Annunciation: ff. 159b–168a (= Copt.). ‫ميمر قد قال ابينا القديس الفاضل انبا يعقوب اسقف سروج على‬ ‫بشارت والدت الاله العذرى مريم من الملاك غبريال ريس الملايكة‬ ‫حين اتي وبشرها بالسر‬



b. Jacob of Sarug, Maymar on the Visitation: ff. 168b–178b (= Copt.). ‫ميمر قاله الاب القديس الفاضل ابينا انبا يعقوب اسقف سروج على‬ ‫مضي مريم العذرى البتول الى اليصابات نسيبتها‬



c. Jacob of Sarug, Maymar on the Beginning of the Gospel of St. John, (“In the beginning was the Word, and the Word was with God”): ff. 179a–183a (= Copt.). ‫ميمر وضعه الاب الفاضل القديس انبا يعقوب اسقف سروج على بدؤ‬ ﷽‫بشارت يوحنا البشير في البدء كان الكلمة والكلمة كان عند ا‬

Date: Friday, 5 Bābah, AM 1582 = 14 Jumāda al-Thānī 1282 [= 1865 CE] (f. 183a) Language and script: Arabic. Black ink which has faded and is now brownish in color. The scribe uses red ink (now faded to orange) rather liberally for headings, change of speakers, and emphasis. It is recognizable as the distinctive hand of the monk Rāfāʼīl (see below under “Scribe”): neat but not elegant; legible but requiring a little readerly attention, as the teeth of letters are sometimes reduced almost to nothing. His squarish script uses space efficiently, although it gives the impression of being a little cramped.

54

S.J. DAVIS AND M.N. SWANSON

Material: Paper. European stock, inexpertly cut to make the ottavo-sized volume. Watermarks include shield with crown, and fragments of names/words (GIO, GINI). Watermarks in the front- and backmatter include FRATELLI PALAZZUOLI, …E Cos.… One sheet in the endmatter bearing a FRATELLI PALAZZUOLI watermark also has a watermark in Arabic letters and Coptic cursive numbers: wazn 80 (f. 185). Scribe, Patron/Owner, Restorer

Scribe: the monk Rāfāʼīl Malaṭī Asyūṭī, also known as Abū Ruʼūs (f. 183b).

Tables of Contents, Colophons, Endowments

Tables of contents:

No identification of patron/owner or restorer. f. 1b: the scribe provides a stylized table of contents (fihrist) in two columns. Colophons: ff. 183a–b: Colophon indicating that the work was completed on Friday, 5 Bābah A.M. 1582 = 14 Jumāda al-Thānī 1282 [= 1865 CE] (f. 183a), and identifying the monk Rāfāʼīl Malaṭī Asyūṭī (also known as Abū Ruʼūs) as the scribe, who asks the reader for prayers (f. 183b). Endowments (waqf-statements): none.

Pages, Numbering

Frontmatter: ff. i–vi Numbered folia: ff. 1–183 Backmatter: ff. 184–194 Folia are numbered with Coptic cursive numerals in the upper left-hand corner of the recto, later translated into Arabic numerals in blue pen in the lower left-hand corner. The main text consists of 18 quinions (ff. 1–180) plus a final quarternion (ff. 181–188, which is 3 leaves of text followed by 5 blank leaves). In addition, quires of 6 leaves apiece have been added at the beginning and at the end (for a total of 6 blank leaves in the front matter, and 11 blank leaves at the end).

Dimensions, Layout

Dimensions: 21 × 14.5 cm Area of writing: 16 × 9.5 cm 18–20 lines/page



55

Arabic Theology

Cover, Condition

Red leather binding, worn at the edges. The manuscript is ­generally in good condition, with the binding holding up well.

Scribal Practice Scribal practice: and Readers’ 1. At the top of f. 2a, before the beginning of the first treatise, Insertions there is an ornamental panel (shaped like the head of a ­bedstead), with a brocaded design, under which one finds the following: Arabic: “In the name of God, the powerful one” Coptic: “With God” ⲥⲩⲛ ⲑⲱ

‫بسم ا﷽ القوي‬

2. There is a stylized notice in the center of the left margin of numerous recto pages towards the beginning of the manuscript (ff. 2–60) and at f. 187 (but on the verso): al-ḥamdu li-llāh waḥdahu (“Thanks be to God alone”) on the right, reading upwards; and qīmatuhā (“its value”) and a numeral with a stroke above, usually around 80, to the left. Wherever we see this, in the lower right-hand corner of the verso page (or in the upper left-hand corner of f. 187a) there is a circular stamp in black ink, about 2 cm in diameter, with an Arabic word cut into the stamp that is not very clear. Perhaps these are marks (providing a notice of weight or price, plus the seller’s seal?) on the original sheets of paper purchased to make the volume. This would be consistent with the watermark on f. 185, which suggests 80-weight paper. Readers’ insertions:

‫ ‪56‬‬

‫‪S.J. DAVIS AND M.N. SWANSON‬‬

‫)‪DS Arabic Theology 12 (= MS 123‬‬ ‫‪Old number(s): 36 Lāhūt‬‬

‫‪Yūsāb al-Abaḥḥ, Bishop of Dirjā and Akhmīm, Treatises‬‬ ‫]‪[Yūsāb al-Abaḥḥ, Bishop of Dirjā and Akhmīm, Treatises‬‬ ‫‪1. The existence of the Creator and knowledge of the divine‬‬ ‫‪attributes.‬‬ ‫في وجود البارئ عز واجل ومعرفة صفاته‬ ‫‪This work would have originally been the first in the‬‬ ‫‪sequence of treatises, but it is now missing.‬‬

‫في تجسد ربنا له المجد‬

‫ ‬

‫‪2. On the Incarnation: ff. 11a–19a.‬‬

‫‪Beginning missing. According to the table of contents, it‬‬ ‫‪began on f. 8.‬‬

‫ ‬

‫‪3. On Matthew 18:7: ff. 19a–20b.‬‬ ‫المقالة الثالثة ‪ ...‬منجل قول الانجيل المقدس الويل للعالم من الشكوك‬ ‫والويل للذي تاتي الشكوك من قبله وبين فيها معني الشكوك‬ ‫‪4. On Matthew 18:9: ff. 20b–24b.‬‬ ‫المقالة الرابعة ‪ ...‬من اجل قول الانجيل المقدس اذا شكتك عينك اليمين‬ ‫فاقلعها والقيها عنك فخير لك ان تدخل الحياة والى ملكوت ا﷽ بعين‬ ‫واحدة من ان يكون لك عينان وتلقى في جهنم‬ ‫‪5. On Romans 9:6: ff. 24b–30b.‬‬ ‫المقالة الخامسة ‪ ...‬من اجل قول بولس الرسول في الفصل الثالث عشر‬ ‫من رومية منجل قوله ولا كلمن كان اسرائيلي اسرائيلي وما يتلوه‬ ‫‪6. On 1 Corinthians 15:23–24: ff. 30b–34a.‬‬ ‫المقالة السادسة ‪ ...‬من اجل قول بولس الرسول في الفصل العشرون من‬ ‫رسالته الى قرنثيه الاولة حيث يقول ان المسيح هو البدي واذا ما سلم‬ ‫الملك لله الاب‬ ‫‪7. On Christ, the one who is trustworthy with whomever he has‬‬ ‫‪created: ff. 34a–42b.‬‬

‫المقالة السابعة ‪ ...‬لاجل حل شك القول الذي في رسالت بولس الرسول‬ ‫الى العبرانيين حيث يقول ان المسيح المؤتمن عند من خلقه ومن اجل‬ ‫قول سليمان الحكيم ان لله خلقني بدؤ اعماله وغير ذلك‬

‫‪Cat. No.‬‬ ‫‪Contents‬‬

‫‪57‬‬

‫‪Arabic Theology‬‬

‫‪  8. On the followers of the Europeans who have left the Coptic‬‬ ‫‪community: ff. 42b–48a.‬‬ ‫المقالة التامنه ‪ ...‬من اجل التوابع الافرنج الذين خرجوا من جماعت القبط‬ ‫‪  9. On the impending judgment: ff. 48a–57a.‬‬ ‫المقالة التاسعة ‪ ...‬من اجل الدينونة المزمعة‬ ‫‪10. Against those who deny the resurrection of the righteous:‬‬ ‫‪ff. 57a–62a.‬‬ ‫المقالة العاشرة ‪ ...‬من اجل اقوام كانوا كذبوا قيامت الصديقين ويبين فيها‬ ‫غلطهم من جملت مقالات تسبقت‬ ‫‪11. On those who are bound by the greatest of sins without‬‬ ‫‪knowing it: ff. 62a–71a.‬‬ ‫المقالة الحادية عشر ‪ ...‬من اجل الذين يرتبطون باعظم الخطايا وهم لا‬ ‫يعلمون وهي في العظمة والذينونة‬ ‫‪12. On Abyssinian heretical groups: ff. 71a–76b.‬‬ ‫المقالة التانية عشر ‪ ...‬من اجل اقوام حبش كانوا يقولون ان الروح القدس‬ ‫مسح المسيح من اجل هدا يدعا المسيح ابنا لنعمه‬ ‫‪13. On the Muslims, a debate with one of the scholars of Islam:‬‬ ‫‪ff. 76b–90a.‬‬ ‫المقالة الثالث عشر ‪ ...‬من اجل المسلمين مجادلة مع احد علماء الاسلام‬ ‫‪14. On those who celebrate saints’ feasts lavishly: ff. 90a–96b.‬‬ ‫المقالة الرابعت عشر ‪ ...‬من قبل الذين يعملون اعياد الشهداء بالافتخار‬ ‫‪15. On soothsaying in church: ff. 96b–102a.‬‬ ‫المقالة الخامسة عشر ‪ ...‬من اجل لعب الضاع والفناجين والحوادس الذي‬ ‫حدشت [كذا] داخل البيعة‬ ‫‪16. On the holy fast, with a rebuke to the priests: ff. 102a–108a.‬‬ ‫المقالة السادسة عشر ‪ ...‬من اجل الصوم المقدس وتبكيت الكهنة من‬ ‫اجل صوم الاربعا والجمعة وصيام الاربعين يوم المقدسة والاعتراف‬ ‫‪17. Panegyric on the day of the death of Patriarch John, the‬‬ ‫‪107th patriarch: ff. 108a–117a.‬‬ ‫المقالة السابعت عشر ‪ ...‬في يوم نياحت الاب الفاضل الكبير في‬ ‫البطاركة انبا يوانس السابع بعد الماية مرتبة له مديحا‬ ‫‪18. Exhortation to the haughty: ff. 117a–127a.‬‬ ‫المقالة الثامنة عشر تتضمت الحث على المتعظمين‬

‫ ‬

‫‪S.J. DAVIS AND M.N. SWANSON‬‬

‫‪19. On confession: ff. 127a–139b.‬‬ ‫المقالة التاسعت عشر في الاعتراف وما يجب على الكاهن مع المعترف‬ ‫‪20. Solution to doubts arising from Matthew 15:13, John 17:12,‬‬ ‫‪and John 14:6: ff. 139b–151b.‬‬ ‫المقالة العشرون ‪ ...‬من اجل قول الانجيل المقدس ان كل غرس لا يغرسه‬ ‫ابي السمائي يقلع من اصله وايضا من اجل قوله ان ابن الهلاك للهلاك‬ ‫يضعا وقوله ايضا ليس احدا ياتي الى ابي الا بي وحل هولاي الشكوك‬

‫‪21. On those who fast without instruction: ff. 151b–163b.‬‬ ‫المقالة الحادية والعشرون منجل الصوم والذين يصومون باهويتهم ويفطرون‬ ‫باهويتهم من غير مشورت المعلمين‬

‫‪22. On the unrighteous judge and the coming of the Son of Man‬‬ ‫‪(Luke 18): ff. 163b–172a.‬‬ ‫المقالة الثانيه والعشرون منجل قاضي الظلم ومن الجل اذا جاء ابن‬ ‫الانسان اتري يجد ايمانا على الارض‬ ‫‪23. On the belief of the Latins, and the Copts who follow them,‬‬ ‫‪with respect to the martyrs and saints: ff. 172a–182a.‬‬ ‫المقالة الثالثة والعشرون منجل اعتقاد الرومانيين والقبط التابعين لهم من‬ ‫قبل الشهداء والقديسين‬ ‫‪24. On Christ’s prayer in Gethsemane: ff. 182a–193a.‬‬ ‫المقالة الرابعة والعشرون من اجل الصلاة الذي صلاها سيدنا ليلة الامة‬ ‫وقوله يابتاه ان كان يستطاع فليعبر عني هذا الكاس‬

‫‪25. On repentance, with an exegesis of the parable of the lord‬‬ ‫‪of the vineyard: ff. 193a–210a.‬‬ ‫المقالة الخامسة والعشرون منجل التوبة وارتباط رجاء لخطاة ويوري‬ ‫كيف ان ا﷽ سريع القبول لمن اقبل اليه ويبين فيها تفسير الفصل الذي‬ ‫قل عن رب الكرم‬ ‫‪26. On patience and composure in times of trial and tribulation:‬‬ ‫‪ff. 210b–215b.‬‬ ‫المقالة السادسة والعشرون‪ ...‬منجل الصبر والعزي في اوقات التجارب والشدائد‬ ‫‪27. On the images of martyrs and saints: ff. 215b–229b.‬‬ ‫المقالة السابعة والعشرون ‪ ...‬منجل القون المرسومين في الكنائس باسمي‬ ‫الشهداء والقديسين وكيف يجب تبجيلهم واكرامهم بسبب ما حصل من‬ ‫الشكوك‬

‫ ‪58‬‬



Arabic Theology

59

28. On the scapegoat (Lev. 16): ff. 230a–240a.

‫ منجل الجذين المذكورين في الناموس الذين‬... ‫المقالة الثامنة والعشرون‬ ‫كانوا بني اسرائيل يقترعون عليهم قرعة واحدة للرب وقرعة اخري‬ ‫لعزازيل‬

29. On the witch of Endor: ff. 240a–253b.

‫ منجل نفس صمويل النبي وكيف قدرة‬... ‫المقالة التاسعة والعشرون‬ ‫العرافة ان تحضر ذاك النبي العظيم بين يدي شاؤل الملك‬

30. On vainglory, love of dominion, and insolent dispositions: ff. 253b–264a.

‫ منجل العظمة وحب الرياسة ومملكات [كذا] العتو‬... ‫مقالة التلتون‬

31. Response (in the name of the Patriarch) to the Latin priest: ff. 264b–278a.

‫رد الجواب الذي كتبه انبا يوساب لما امره الاب البطرك انبا يوانس‬ ‫السابع بعد الماية الى القس الالطيني رسالة على لسانه وانه امتنع‬ ‫وبالجهد رضي وكتب هذه الرسالة كاانه [كذا] الاب البطريرك المتكلم‬ ‫بها‬

Date, Language, Script, Material

Date: 29 Baramūdah, AM 1560 [= May 6, 1844 CE] (f. 278a) Language and script: Arabic. Black ink, with red ink (now faded to orange) for headings and pause markings. Neat, legible script, especially in the first half of the manuscript. At f. 140a, the scribe appears to have changed pens, leading to a somewhat coarser script with thick horizontal strokes and a reduction in the number of words per line. Material: Paper. European stock, fairly heavy and of good quality, with watermarks showing a shield with stars, the letters VG, and an elaborate floral crest. Watermarks in the front- and backmatter include AR (under a kind of crown) and Tre Lune.

Scribe, Patron/Owner, Restorer

Scribe: al-qiss Bishārah, khādim of Dayr al-Suryān (Dayr ­al-Sayyidah bi-l-Suryān) (ff. 229b, 264a, 278a). Patron/owner: al-qummuṣ ‘Abd al-Quddūs, head (raʼ īs) of Dayr al-Suryān (Dayr al-Sayyidah bi-l-Suryān) (ff. 264a, 278a). Restorer: not identified.

60 Tables of Contents, Colophons, Endowments

S.J. DAVIS AND M.N. SWANSON

Tables of contents: f. 1a–b: Stylized table of contents in three columns, with page number references in Coptic cursive numerals. Colophons: f. 264a: colophon at the end of Treatise 30. This treatise was completed by al-qiss Bishārah, while the one who provided for it (ihtamma bihi), with the expenditure of his own money, is identified as al-qummuṣ ‘Abd al-Quddūs, raʼ īs of Dayr al-Suryān (Dayr Sittinā al-Sayyidah bi-l-Suryān). f. 278a: colophon at the end of the manuscript. The manuscript was written by the al-qiss Bishārah, a monk at Dayr al-Suryān (Dayr al-Sitt al-Sayyidah bi-l-Suryān), and completed on 29 Baramūdah, AM 1560 (where the date is both written out and written in Coptic cursive numerals). The muhtamm was al-qummuṣ ‘Abd al-Quddūs, raʼ īs of Dayr al-Suryān (Dayr al-Sayyidah bi-l-Suryān). The scribe ends the statement with a prayer. Endowments (waqf-statements):

f. 278a: waqf-statement immediately following the final colophon endowing the MS to “The Monastery of our Lady Virgin belonging to the Syrians, the Monastery of Father John Kāmā” (Dayr al-Sitt al-Sayyidah bi-l-Suryān Dayr Abū Ḥannis Kāmā) in a heavy, inexpert (but readable) hand, possibly that of the just-mentioned superior. Pages, Numbering

Frontmatter: ff. i–viii Numbered folia: ff. 1, 10–141, 141bis, 142–278 Backmatter: ff. 279–285 There are no Coptic cursive numerals. Arabic folio numbers are written in pencil in the lower left-hand corner of each recto, while  above, in the upper right-hand corner, there are page numbers  (where f. 11a = p. 19; through f. 140, where p = (f × 2) – 3. From f. 141bis to f. 263, the conversion is p = (f × 2) – 1. Folio 264 was missed; then from f. 265 to f. 278, the conversion is again  p = (f × 2) – 3. The MS consists of quinions, but it appears to have lost the first one. Folia 2–9 are missing. Then we have 27 quinions as follows: 13 quinions (ff. 11–140); 1 quinion (ff. 141, 141bis, 142–149); 13 quinions (ff. 150–279).



Arabic Theology

61

Dimensions, Layout

Dimensions: 28.3 × 20 cm Area of writing: Before f. 140: 22.5–23 × 13.5–14 cm After f. 140: 21.5–22 × 13.5 (slightly shorter columns) 18 lines/page

Cover, Condition

Brown leather cover, now quite worn and torn at the top of the spine. There is a small gouged-out area on the back cover. The remnants of a pair of leather ties are still present, with the lower loop in good condition. The manuscript is in generally good condition, apart from the missing quinion at the beginning, with the leaves well sewn and the binding unbroken; this suggests that the manuscript had already lost its first leaves when it was (re-)bound.

Scribal Practice Scribal practice: and Readers’ 1. On folio 229b, a prayer at the end of Treatise 27 mentions Insertions the scribe’s name and office: al-qiss Bishārah, khādim at Dayr al-Suryān (al-sitt al-sayyidah al-‘adhrāʼ Marta Maryam bi-Dayr al-Suryān). Readers’ insertions:

62

S.J. DAVIS AND M.N. SWANSON

Cat. No.

DS Arabic Theology 13 (= MS 124) Old number(s): 63 Lāhūt

Contents

Yūsāb al-Abaḥḥ, bishop of Dirjā and Akhmīm, Treatises ‫ كتاب مقالات من قول انبا يوساب اسقف مدينة جرجا واخميم‬:‫أ‬١ ‫ف‬ [Yūsāb al-Abaḥḥ, bishop of Dirjā and Akhmīm, Treatises] See DS Arabic Theology 12 (= MS 123) for a more detailed description of this collection of works. This manuscript follows the same sequence precisely for treatises 1–27, which seem to consist of a unit. The treatises that follow seem to have been transmitted individually and in a varying order: while treatises 28, 30 and 31 are also found in DS Arabic Theology 12, treatise 29 appears to be out of place here.   1. The existence of the Creator and knowledge of his threefold attributes: ff. 1a–4b. ‫في وجود البارئ ومعرفة تثليث صفاته‬   2. On the Incarnation: ff. 5a–21a. ‫في تجسد ربنا يسوع المسيح له المجد‬   3. On Matthew 18:7: ff. 21a–22b.

‫الويل للعالم من الشكوك‬

  4. On Matthew 18:9: ff. 22b–26b. ... ‫اذا شكتك عينك اليمين فاقلعها والقيها عنك‬   5. On Romans 9: ff. 27a–36b.

‫ولا كل من كان إسرائيلي اسرائيلي‬

  6. On 1 Corinthians 15:23–24: ff. 37a–41b. ‫ان المسيح هو البدء واذاما سلم الملك لله الاب‬

  7. On Christ, the one who is trustworthy with whomever he has created (Proverbs 8; Hebrews 3:2): ff. 41b–51a. ‫المسيح المؤتمن عند من خلقه ان ا﷽ خلقني بدء اعماله‬   8. On the followers of the Europeans who have left the Coptic community: ff. 51a–58a. ‫من اجل التوابع الافرنج الذين خرجوا من جماعة القبط‬



Arabic Theology

63

  9. On the impending judgment: ff. 58a–69a. ‫من اجل الذينونة المزمعة‬

10. Against those who deny the resurrection of the righteous: ff. 69a–75a. ‫من اجل اقوام كانوا اكذبوا قيامة الصديقين‬

11. On those who are bound by the greatest of sins without knowing it: ff. 75a–86a. ‫من اجل الذين يرتبطون باعظام الخطايا ولا يعلمون‬ 12. On Abyssinian heretical groups: ff. 86a–92a. ‫من اجل اقوام حبش كانوا يقولون ان الريح القدس مسح المسيح من اجل‬ ‫هذا يدعا المسيح ابن نعمة‬ 13. On the Muslims: ff. 92a–107b.

‫من اجل المسلمين‬

14. On those who celebrate martyrs’ feasts lavishly: ff. 107b– 115a. ‫من قبل الذين يعملون أعياد الشهداء بالافتخار‬

15. On soothsaying in church: ff. 115a–122b. ‫من شأن الضاع والفناجين والحوادس الذي داخل الكنيسة‬ 16. On the holy fast, with a rebuke to the priests: ff. 122b–129b. ‫من شأن الصوم وتبكيت الكهنة‬

17. Panegyric on the day of the death of Patriarch John, the 107th patriarch: ff. 129b–139b. ‫مديحا ومرتبة‬ ‫قول في يوم نياحت الاب انبا يؤنس البطريرك السابع بعد المئة‬ ً 18. Exhortation to the haughty: ff. 140a–151b. ‫الحث على المتعظمين‬

19. On confession: ff. 152a–168a. ‫في الاعتراف وما يجب على الكاهن مع المعترف‬

20. Solution to doubts arising from Matthew 15:13, John 17:12, and John 14:6: ff. 168a–181a. ‫من اجل قول الانجيل المقدس وحل هؤلاء الشكوك‬

21. On those who fast without instruction: ff. 181a–193b. ‫من اجل الصوم والذين يصومون باهويتهم ويفظرون باهويتهم بغير مشورت‬ ‫المعلمين‬

64

S.J. DAVIS AND M.N. SWANSON

22. On the unrighteous judge and the coming of the Son of Man (Luke 18): ff. 194a–202b. ‫من اجل قاضي الظلم ومن اجل اذا جاء ابن الانسان اترا يجد ايمانًا على الارض‬ 23. On the belief of the Latins, and the Copts who follow them, with respect to the martyrs and saints: ff. 203a– 213b. ‫من اجل اعتقاد الرومانيون والقبط التابعين لهم من قبل الشهداء والقديسين‬

24. On Christ’s prayer in Gethsemane: ff. 213b–225a. ‫من اجل الصلاة الذي صلاها سيدنا ليلة آلامه وقوله يا ابتاه ان كان‬ ‫يستطاع فليعبر عني هذا الكأس‬ 25. On repentance, with an exegesis of the parable of the lord of the vineyard: ff. 225a–243a. ‫ ويبين فيها تفسير الفصل الذي قيل عن رب الكرم‬... ‫من اجل التوبة‬

26. On patience and composure in times of trial and tribulation: ff. 243a–248a. ‫من اجل الصبر والازاء في أوقات التجارب والشدائد‬

27. On the images of martyrs and saints: ff. 248a–262b. ‫من اجل القون المرسومين في الكنائس بأسماء الشهداء والقديسين‬ 28. Response (in the name of the Patriarch) to the Latin priest: ff. 263a–277a. ‫ الى القس الالطيني‬... ‫رد الجوات‬

29. The story of the young man and what happened to him with his parents: ff. 278a–286b. ‫خبر الشاب وما جرى له مع والديه‬ Note: This work appears to be “out of place” in this manuscript of ­treatises by Yūsāb al-Abaḥḥ. See also DS Arabic Theology 19, ff. 193a–200b (#2).

30. On the scapegoat (Leviticus 16): ff. 287a–296b. ‫من اجل الجديين المذكورين [في الناموس] الذين كانوا بني إسرائيل يقترعون‬ ‫عليهم قرأة واحدة للرب والقرأة الأخرى لعزازيل‬

31. On the witch of Endor: ff. 298a–312b. ‫من اجل نفس صموئيل النبي وكيف قدرت العرافة ان تحضير ذلك النبي‬ ‫العظيم بين يداي شاؤول الملك‬



Arabic Theology

Date, Language, Script, Material

65

Date: 14 Amshīr, AM 1555; equivalent to 4 [Dhū] l-Ḥijjah, AH 1254 [= February 19 or 20, 1839 CE] (f. 277b) Language and script: Arabic. Black ink, with (now rather faded) red ink for titles and, in the case of the scribe ‘Abd al-Masīḥ al-Maḥallāwī, for pause markings and the name of the Virgin Mary. ‘Abd al-Masīḥ al-Maḥallāwī’s script is neat and legible, rather angular, with the vertical strokes leaning slightly to the left. At the end of the manuscript, the script (probably of Ghubriyāl al-Fashnī) is likewise neat and legible, if not elegant. He has used a grid to maintain consistency. Material: Paper. European stock with various watermarks: ADAM (with the middle letters smaller than the outer ones) on blank folio 297; man-in-the-moon-on-shield in the paper of the additions (f. 315), Tre Lune in the paper added for front- and backmatter.

Scribe, Patron/Owner, Restorer

Scribe: ‘Abd al-Malāk al-Maḥallāwī, monk of the Monastery of St. Macarius (ff. 262b, 277b). Another scribe, al-qiss Ghubriyāl al-Fashnī, called Shārūfī, is mentioned at the end of the MS (f. 313a); he may be the scribe of the additions in ff. 278–313. Patron/owner: The muhtamm is identified as al-qissīs Mīkhāʼīl al-Munyataynī, a priest at Dayr al-Suryān (Dayr al-Sitt al-Sayyidah al-ma‘rūf bi-Suryān) (f. 277b). The manuscript was in his ­possession and then he endowed it to the monastery. He died before 1885 CE (f. 313a). Restorer: not identified.

Tables of Contents, Colophons, Endowments

Tables of contents: f. ixa–b: table of contents in three columns Colophons: f. 262b: a colophon at the end of Treatise 27 treats the first 27 treatises as a unit, under the Arabic title, al-maqālāt al-sab‘ah wa al-‘ishrīn min qawl anbā Yūsāb usquf Dirjah wa-Akhmīm. In a prayer, the scribe gives his name: ‘Abd al-Malāk al-Maḥallāwī, monk of the Monastery of St. Macarius (Dayr al-qiddīs al-‘aẓīm Makāriyūs).

66

S.J. DAVIS AND M.N. SWANSON

f. 277b: colophon at the end of Treatise 28, treating the manuscript as completed. It gives the date: 14 Amshīr, AM 1555 [= 1839 CE], equivalent to 4 [Dhū] al-Ḥijjah, AH 1254. The muhtamm is  identified as al-qissīs Mīkhāʼīl al-Munyataynī (?), a priest at Dayr al-Suryān (Dayr al-Sitt al-Sayyidah al-ma‘rūf bi-Suryān). In a  new paragraph, the scribe gives his own name: ‘Abd al-Malāk  al-Maḥallāwī, monk of the Monastery of St. Macarius (Abū  Maqār). Endowments (waqf-statements):

f. 312b: a brief statement of endowment or waqf was written in the margin, endowing the MS to Dayr al-Suryān (Dayr al-Sayyidah bi-l-Suryān). f. 313a: a notice gives something of this history of the manuscript. It belonged to (ta‘allaqa) al-qummuṣ Mīkhāʼīl al-Munytaynī, for whom prayers for the forgiveness of his sins are offered. It then came to be endowed to Dayr al-Suryān (Dayr al-Sayyidah bi-l-Suryān). Anyone who tries to remove the manuscript is excommunicated by the mouth of God and by that of al-qummuṣ Mīkhāʼīl and that of its scribe al-qiss Ghubriyāl al-Fashnī, called Shārūfī. This notice is then dated 19 Bābah, AM 1602 [= 1885 CE]. Pages, Numbering

Frontmatter: ff. i–ix Numbered folia: ff. 1–31, 34–313 (ff. 32 or 33 skipped) Backmatter: ff. 314–323 The numbered folia bear Arabic folio numerals in the upper left-hand corner of the recto pages. The MS consists of two main parts, probably with two different scribes. The main manuscript (ff. 1–277, by the scribe ‘Abd al-Malāk al-Maḥallāwī) consists mainly of quinions (quires of ten leaves). Through most of the manuscript these are labeled, so that there is a notice at the upper left-hand corner of the recto folio at the beginning of the quire, e.g. kurrāsah 2 at f. 7, and so on every ten leaves: thus at ff. 17, 27, 39 (since the folio numbering jumps from 31 to 34, skipping 32 and 33), and so on. Quire 23 (ff. 219–226) has only 8 leaves, but then we return to ten-leaf quires through f. 276, with an additional leaf (f. 277, which also has a marking for kurrāsah 29).



Arabic Theology

67

An addition (ff. 278–315, probably by the scribe Ghubriyāl al-Fashnī) contains quires of 8, 12, 10, and 8 leaves respectively. Folio 297 is blank. Dimensions, Layout

Dimensions: 22.5 × 16.5 cm Area of writing: 16.5–17 × 11.5 cm (after f. 287: 16 × 10.5 cm) 16 lines/page (after f. 287, typically 15 lines/page)

Cover, Condition

Red leather binding, now worn at edges, decorated with a standard geometric frame (tooled double frame plus intersecting diagonal  lines), with floral and cross-shaped stamps. It has double holes  for the leather ties which were once present. The manuscript has undergone some water damage, mostly from the upper outside corner of the back cover; fortunately, the extensive back matter absorbed most of the damage. The binding is rather loose, so that the volume falls open easily between quires.

Scribal Practice Scribal practice: and Readers’ Readers’ insertions: Insertions

‫ ‪68‬‬

‫‪S.J. DAVIS AND M.N. SWANSON‬‬

‫)‪DS Arabic Theology 14 (= MS 125‬‬ ‫‪Old number(s): 113 Lāhūt; 36 Mayāmir‬‬

‫‪Cat. No.‬‬

‫‪The Apocalypse of [Ps.-]Athanasius and Selected Treatises and‬‬ ‫‪Homilies by Anbā Yūsāb al-Abaḥḥ‬‬

‫‪Contents‬‬

‫‪1. The Apocalypse of [Ps.-]Athanasius (Ruʼyat abīnā al-qiddīs‬‬ ‫‪Athnāsiyūs al-rasūlī): ff. 1a–34b (no Copt.).‬‬ ‫الميمر الثاني عشر والماية للاب القديس الفاضل الطاهر الممتلئ بالنعمة‬ ‫الإلهي الناطق بالاسرار الخفية الاب اثناسيوس الرسول بطريرك المدينة‬ ‫العظيمة الاسكندرية‬ ‫‪Incipit (f. 1a):‬‬ ‫قال هذا الميمر عندما حضر اليه الاب القديس المتوحد ابينا انبا انطونيوس‬ ‫اب كافت جميع الرهبان واخبره باهتمامه بجسد القديس ابينا انبا بولا اول‬ ‫السواح ويتكلم فيه من اجل ما رااه في السموات من اجل نياح الابرار في‬ ‫الملكوت السمايية وعذاب الخطاة في النيران الجحيمية يقرى ليلة سبت‬ ‫الفرح في نصف الليل بسلام من الرب امين‬

‫ ‬

‫(‪١‬ب) قال لما كان في ذلك الزمان حضر اليه الاب القديس انبا النطونيوس‬ ‫راس جميع المتوحدين العامود المنير على جميع المسكونة وحضر بمدينة‬ ‫الاسكيدرية الى عند ابينا البطريرك انبا اثناسويس وقبلوا بعضهم بعض بالقبلة‬ ‫الروحانية ‪...‬‬

‫‪Desinit (f. 34b):‬‬ ‫تم بجملة رؤية ابينا القديس اثناسيوس الرسولي بسلام من الرب امين‬ ‫امين‬

‫ ‬

‫‪2. On pure repentance, and the virtue of fasting, prayer, spiritual‬‬ ‫–‪love, and the mercy that brings one near to God: ff. 34b‬‬ ‫‪75b.‬‬ ‫لاجل التوبة النقية وفضيلة الصوم والصلاة والمحبة الروحانية والرحمة المقربة‬ ‫الى ا﷽ سبحانه وتعالى‬ ‫‪Incipit (ff. 34b­–35a):‬‬

‫المجد لله في السمواة والسبح لله في الارض المجد لله في كل شي‬ ‫والسبح لله رب الارباب المجد لله ملك الملوك والسبح لله سلطان‬ ‫السلاطين والسجد لله العزيز الجبار الذي لا يزول ملكه ولا فنا ولا‬ ‫زوال لسلطانه ‪...‬‬

‫ ‬

‫‪69‬‬

‫ ‬

‫‪Arabic Theology‬‬

‫‪Desinit (f. 75a–b):‬‬ ‫وذلك يكون لنا بصلات ستنا السيدة الطاهرة النقية التي قد صارت انا‬ ‫للكلمة الازلية وبشفاعة ماري مرقص الانجيلي كاروز الذيار المصرية وسائر‬ ‫صفوف الشهداء والقديسين والابرار المصطفيين والذين ارضوه بالحقيقة من‬ ‫الان وكل اوان والى دهر الداهرين وابد الابدين امين والشكر لله دايما ابديا‬

‫ ‬

‫‪3. On death and the last things: ff. 75b–101a.‬‬ ‫في الموت وطلوع الروح من الجسد وفي يوم القيامة ومنتها الدنيا وزوالها‬ ‫وما يجري في الاوخر‬ ‫‪ Incipit (f. 75b):‬‬ ‫يا احبائي اذكروا الموت اذا حضر لا يمهلنا وهذا العالم الذي نحن‬ ‫مرتبطين به سوف يخرجونا منه ‪...‬‬ ‫‪ Desinit (f. 101a):‬‬ ‫‪ ...‬القائل تعالوا الى يا مباركي ابي ارتوا الملك المعد لكم قبل انشاء‬ ‫العالم ما لم تراه عين ولم تسمع به اذن ولم يخطر على قلب بشر ما‬ ‫اعده ا﷽ لمحبي اسمه القدوس فله ينبغي المجد والعز والاكرام والسبح‬ ‫والسجود الان وكل اوان والى دهر الدهرين امين‪.‬‬ ‫‪4. On one of the Muslims: ff. 101a–121b.‬‬

‫من اجل احد المسلمين‬ ‫‪Compare DS Arabic Theology 12 and 13 (= MSS 123 and 124),‬‬ ‫‪Treatise #13.‬‬

‫ ‬

‫‪5. On those who celebrate martyrs’ and saints’ feasts lavishly:‬‬ ‫‪ff. 121b–132a.‬‬ ‫منجل الذين يعملون اعياد الشهداء والقديسين بالافتخار‬ ‫‪ Compare DS Arabic Theology 12 and 13 (= MSS 123 and 124),‬‬ ‫‪Treatise #14.‬‬ ‫‪6. On soothsaying in church: ff. 132a–141a.‬‬ ‫من شان الضاع والفناجين والحوادث الذي حدثت داخل الكنيسة‬ ‫‪ Compare DS Arabic Theology 12 and 13 (= MSS 123 and 124),‬‬ ‫‪Treatise #15.‬‬ ‫‪7. On those who fast without instruction: ff. 141a–158a.‬‬ ‫منجل الصوم والذين يصومون باهويتهم ويفطرون ايضا باهويتهم من غير‬ ‫مشورت المعلمين الكهنه‬ ‫‪ Compare DS Arabic Theology 12 and 13 (= MSS 123 and 124),‬‬ ‫‪Treatise #21.‬‬

70

S.J. DAVIS AND M.N. SWANSON

  8. On the holy fast, with a rebuke to the priests: ff. 158a–167b. ‫من شان الصوم المقدس وتبكية الكهنة منجل صوم الاربعا والجمعة وصوم‬ ‫الاربعين يوم المقدسة والاعتراف‬ Compare DS Arabic Theology 12 and 13 (= MSS 123 and 124), Treatise #16.   9. On the images of martyrs and saints: ff. 167b–184b. ‫منجل القون المرسومة في الكنائس باسماء الشهداء والقديسين وكيف‬ ‫يجب تبجيلهم واكرامهم بسبب ما حصل من الشكوك‬ Compare DS Arabic Theology 12 and 13 (= MSS 123 and 124), Treatise #27. 10. On patience and composure in times of trial and tribulation: ff. 184b–191a. ‫منجل الصبر والعزا في اوقات التجارب والشدائد‬ Compare DS Arabic Theology 12 and 13 (= MSS 123 and 124), Treatise #26. 11. On confession: ff. 191a–211b. ‫من اجل الاعتراف وما يجب على الكاهن مع المعترف‬ Compare DS Arabic Theology 12 and 13 (= MSS 123 and 124), Treatise #19. 12. On asceticism: ff. 211b–212b.



Date, Language, Script, Material

‫منجل الزهد عن العالم‬

Incipit (ff. 211b–212a): ‫صفت صفة [كذا] حلمة عظيمة كان انسان حدث له فكر وبسبب‬ ‫الفكر حصل له مرض فاتوجه الى سائر المدن يجد له طبيب يداويه‬ ... ‫فاتي الى بلد فوجد فيها انسان حكيم‬ Desinit (f. 212b): ‫طوبا للفرسان الرهبان الذين هم يسلكون في هذه الطريق فان ملكوت‬ ‫السماء الهم والسبح لله دائما ابديا‬

Date: Saturday, 6 Baramhāt AM 1573 [= March 14, 1857 CE] (f. 211a) Language and script: Arabic. Black ink with red ink for headings, a few subheadings, pause markings, and the name of the Virgin. Script is neat and legible with fairly thick pen strokes. Letters are rather square, regularly if not elegantly formed, with almost a block-printed quality.



Arabic Theology

71

Material: Paper. Modern Middle Eastern stock, medium-to-heavy in weight with some laid lines visible. Front- and backmatter consists of European paper with Andrea Galvani Pordenone and shield-with man-in-the-moon watermarks. Scribe, Patron/Owner, Restorer

No identification of scribe or restorer.

Tables of Contents, Colophons, Endowments

Tables of contents:

Patron/owner: the monk and priest Pachomius (al-qissīs al-kāhin Bakhūmiyūs) of Dayr al-Suryān (Dayr al-sitt al-sayyidah al-ma‘rūf bi-abāʼ al-Suryān) (f. 211b). f. via: partial table of contents written quickly in pencil f. 213a: complete table of contents in a scribal hand in three columns Colophons: f. 211a: describes the volume as Kitāb al-wa‘ẓ wa al-ta‘līm min qawl abāʼinā al-qiddīsīn (“The Book of Preaching and Teaching, from the Saying(s) of our Fathers the Saints”); provides the date, Saturday, 6 Baramhāt, AM 1573. f. 211b: identifies the patron (al-muhtamm), the one who financed the making of the manuscript, as the priest and monk Pachomius (al-qissīs al-kāhin Bakhūmiyūs) of Dayr al-Suryān (Dayr al-Sitt al-Sayyidah al-ma‘rūf bi-abāʼ al-Suryān). Endowments (waqf-statements): f. viiib: statement of waqf (in a bold hand, using the standard expressions) to Dayr al-Suryān (Dayr al-Sayyidah bi-l-Suryān). f. viiia: statement of waqf (rather sloppily written) to Dayr al-Suryān (Dayr al-Sayyidah al-‘Adhrāʼ bi-l-Suryān). f. 98b: statement of waqf written in the page margins (all but the bottom margin) to Dayr al-Suryān (Dayr al-Sitt al-Sayyidah bi-l-Suryān).

Pages, Numbering

Frontmatter: ff. i–viii Numbered folia: ff. 1–213 Backmatter: ff. 214–221 Folia are numbered in Arabic numerals in upper left-hand corner of recto pages. The bulk of the manuscript (ff. 1–210) consists of 21 quinions. The frontmatter consists of a blue flyleaf,

72

S.J. DAVIS AND M.N. SWANSON

4 blank pages in inferior modern paper, and 3 leaves in older paper. The backmatter consists of 3 leaves of older paper, 4 of more recent stock, and a blue flyleaf. Dimensions, Layout

Dimensions: 22 × 15.5 cm Area of writing: 18 × 12 cm 16 lines/page (except for treatise 12, which is “squeezed in” after the colophon on f. 212a–b, which has 19 lines/page)

Cover, Condition

Modern binding in black cloth, reinforced with red (faux-)leather in the corners, ribbed spine with gilding; the volume is identified as Mayāmir Athanāsiyūs (and below that, going down the spine, mīm, 4, waqf Dayr al-Sayyidah bi-Suryān). There is irregular red “dappling” of the page edges of the closed volume. The manuscript is in good condition, although the paper has become quite brown. The binding is strong. Two folia of the final incomplete quire, ff. 212–213, were reinforced at the sewn edge when the volume was rebound in the twentieth century.

Scribal Practice Scribal practice: and Readers’ Readers’ insertions: Insertions 1. f. viiib: In a neat cursive hand in black ink, al-rāhib Mattā al-Miskīn points out that a comparison with MS 29 Lāhūt (later 123 Lāhūt, and in this catalogue identified as DS Arabic Theology 12) enables the identification of treatises after the ­initial one as belonging to Yūsāb al-Abaḥḥ.



Arabic Theology

Cat. No. Contents

73

DS Arabic Theology 15 (= MS 126) Old number(s): 102 Qawānīn; 132 Qawānīn

Sāwīrus ibn al-Muqaffa‘, The Book of the Councils and The Book of the Precious Pearl, with Two Creedal Documents 1. Sāwīrus ibn al-Muqaffa‘, The Book of the Councils (Kitāb al-majāmi‘): ff. 1a–53a (= Copt.). ‫كتاب المجامع للانبا ساويرس اسقف مدينة الاشمونين المعروف بابن المقفع‬ 4 chapters (abwāb).



Epistolary introduction and table of contents: ff. 1a–2b. Chapter 1, From the Old Testament: ff. 2b–9a. ‫من العتيقة‬ Chapter 2, Explanation of the Faith of the Apostolic Fathers: ff. 9a–16a. ‫في شرح امانة الإباء الحواريون‬ Chapter 3, On the Councils: ff. 16a–27b. ‫في ذكر المجامع‬ Chapter 4, The Teaching of the Fathers… before the schism of faith, and a summary of what happened after the schism: ff. 27b–53a. ‫ قبل افتراق الأمانة واليسير مما جرى بعد الافتراق‬... ‫تعليم الإباء‬

2. The Book of the Precious Pearl (Kitāb al-durr al-thamīn): ff. 53b–170b, 170bisa–b, 171a–220b (= Copt. 53b–221b). Title (f. 54a): ‫ كتاب الدر الثمين مجموع من قول الابا معلمين البيعة المعين‬:‫أ‬٥٤ ‫ف‬ ‫ذكرهم على الثالوث المقدس وعلى تجسد الاله الكلمة الى حين صعوده‬ ‫الى السما وارساله البارقليط على رسله واخره قولا على الثالوث ايضا‬ 15 chapters (abwāb).



Introduction and table of contents: f. 53b. Chapter 1, On the Trinity, attributed to Būlus al-Būshī: ff. 54a–57b (= Copt.). ‫على الثالوث‬ Chapter 2, On the Nativity of the God the Word (li-ajl al-mīlād alladhī li-llāh al-kalimah): ff. 58a–62a (= Copt.). ‫لاجل الميلاد الذي لله الكلمة‬

74

S.J. DAVIS AND M.N. SWANSON





















Chapter 3, On Confirmation of the Incarnation from the Virgin and the Unity as a whole: ff. 62a–76a (= Copt.). ‫جميعا‬ ‫لاجل تحقيق التجسد من العذرى والاتحاد‬ ً Chapter 4, On the Baptism of the Lord by John in the River Jordan: ff. 76a–78b (= Copt.). ‫لاجل معمودية الرب من يوحنا في نهر الأردن‬

Chapter 5, On the Temptation: ff. 78b–83b (= Copt.). ‫لاجل الامتحان‬ Chapter 6, On the Deeds of the Lord in the Gospel from the Time of the Baptism to the Time of His Life-Giving Passions: ff. 83b–128b (= Copt.). ‫لاجل اعمال الرب الذي في الانجيل من حين الصبغة الى حين آلامه المحيية‬

Chapter 7, On His Life-Giving Passions on the Holy Cross: ff. 128b–157b (= Copt.). ‫لاجل آلامه المحيية على الصليب المقدس‬

Chapter 8, On His Giving Up the Spirit on the Cross: ff. 157b–169a (= Copt.). ‫لاجل اسلامه الروح على الصليب‬ Chapter 9, On the Water and Blood that Came Out of His Divine Side: ff. 169a–170b, 170bisa–172b (Copt. 169a–173b). ‫لاجل الماء والدم الذان خرجا من جنبه الإلهي‬ Chapter 10, On the Descent of the Lord in his Soul to Hades after the Lord Jesus Christ Gave Up the Spirit on the Wood of the Cross: ff. 172b–180a (Copt. 173b–181a). ‫في مضي الرب بالنفس الى الجحيم وبعد اسلام الرب يسوع المسيح‬ ‫الروح على عود الصليب‬

Chapter 11, On the Resurrection of the Lord from among the Dead: ff. 180a–196b (Copt. 181a–197b). ‫لاجل قيامة الرب من بين الاموات‬ Chapter 12, On the Ascension of the Lord to Heaven: ff. 196b–201b (Copt. 197b–202b). ‫لاجل صعود الرب الى السماء‬

Chapter 13, On the Second Coming of the Lord, as a Sign of His Glory and His Power: ff. 201b–207b (Copt. 202b–208b). ‫لاجل مجيء الرب في ثاني دفعة علانية بمجده وقوته‬



Arabic Theology





75

Chapter 14, On His Sending of the Holy Spirit, the Paraclete, to His Disciples: ff. 207b–212a (Copt. 208b–213b). ‫لاجل ارساله الروح القدس البارقليط الى ساداتنا تلاميذه الاثار الرسول‬ ‫القديسين‬

Chapter 15, On the Holy Trinity: ff. 212a–220b (Copt. 213b– 221b). ‫على الثالوث الاقدس‬

3. The Creed of Jacob Baradaeus: ff. 221a–231a (Copt. 222a–230b, 231bisa). ]‫كتاب امانة القديس العظيم ماري يعقوب البرادعي مطران العياقبه [كذا‬ ‫السريان والقبط والحبش وهو اسقف مدينة الرها‬ 4. Commentary on the Nicene Creed: ff. 231b–240a (Copt. 231bisb–238b, 240a–241a). ‫تفسير الامانة الارتدكسية الذي ربتها التلمتاية [كذا] وتمانية عشر المجتمعون‬ ‫بنيقية وكملها الابا المجتمعون بالقسطنطنية والشواهد على الفاظها من‬ ‫الكتب الالهية‬





Date, Language, Script, Material

Incipit (f. 231b): ‫ الشاهد على ذلك من انجيل يوحنا قول‬.‫نؤمن باله واحد ضابط الكل‬ ... ‫بسيدنا المسيح له المجد‬

Desinit (f. 240a): ‫ وكلمني ا﷽ قايلا هذا العظام كافت بني اسراييل فتنبا عليهم وقول هكذا‬... .‫قال ا﷽ ها انا افتح قبوركم واصعدكم‬

Date: none indicated.

Language and script: Arabic. Black ink, with red ink for titles, subtitles, mentions of the Virgin, and pause markings. A clear legible scribal hand. Material: Paper. Heavy European stock with AG and shieldwith-man-in-the-moon watermarks.

Scribe, Patron/Owner, Restorer

Scribe: the monk Tūmās (ff. 220b, 240a). Patron/owner: al-ab al-rāhib Jirjis al-Mayrī (Jirjis of Mayr) (f. ib). Restorer: not identified.

76 Tables of Contents, Colophons, Endowments

S.J. DAVIS AND M.N. SWANSON

Tables of contents: f. ia: modern table of contents (in blue ink) f. 2b: table of contents for The Book of the Councils (Kitāb al-majāmi‘) f. 53b: table of contents for The Book of the Precious Pearl (Kitāb al-durr al-thamīn) Colophons: f. ib: the patron (muhtamm) who financed the volume is identified as al-ab al-rāhib Jirjis al-Mayrī. f. 220b: at the end of the major works of the manuscript, the scribe prays for the Lord’s blessing and gives his name as the monk Tūmās. f. 240a: a final prayer at the conclusion of the manuscript, in which the scribe mentions his name again as the monk Tūmās. Endowments (waqf-statements): f. 240b: waqf-statement in a clear, bold hand to Dayr al-Suryān (Dayr al-Sitt al-Sayyidah bi-l-Suryān). Restorer: not identified.

Pages, Numbering

Frontmatter: f. ia Numbered folia: ff. 1–170, 170bis, 171–240 Backmatter: ff. 241–242 The folia are numbered in Coptic cursive numerals, in the upper left-hand corner of the recto for ff. 1–6 and 121–241, and in the upper-right-hand corner of the verso for ff. 7–120. These numerals are not in the usual order (100s-10s-1s): we have both 1s-10s-100s and 10s-1s-100s. There are also Arabic numerals in the upper-left-hand corner of each recto. There are three ­mistakes in the numbering: in the Arabic, there is a folio 170bis, while in Coptic cursive there is a Copt. 231bis, then a jump from f. 238 to f. 240. Hence: ff. 1–170 f. 170bis ff. 171–230 f. 231 ff. 232–238 ff. 239–240

= Copt. = Copt. 171 = Copt. 172–231 = Copt. 231bis = Copt. = Copt. 240–241



Arabic Theology

77

The bulk of the volume consists of 24 quinions (quires of 10 leaves) with an extra folio bound in at the end of the written text. Dimensions, Layout

Dimensions: 23.5 × 17 cm Area of writing: 16.5 × 12 cm 13–17 lines/page

Cover, Condition

Brown leather cover with two pairs of leather ties, both of which have been preserved. It has a tooled border (two rectangles) with diagonal lines intersecting in the middle of the cover, with c­ ross-shaped stamps along the border and at the center. The cover is somewhat worn but in generally good condition. It bears a range of stamps: one in a rather fine handwriting, one in a very thick handwriting, and the Le Sphinx stamp on the spine. The manuscript is in fairly good condition, although the ­wrinkling and spotting of the endpapers suggests possible mold. The binding is a bit loose: the volume opens very readily at the meeting of the quires.

Scribal Practice Scribal practice: and Readers’ Readers’ insertions: Insertions 1. f. 53a: At the bottom of the page in modern blue pen, there is a prayer for deliverance by the qummuṣ Arsāniyūn ­(perhaps Arsāniyūs or Armāniyūs?).

78

S.J. DAVIS AND M.N. SWANSON

Cat. No.

DS Arabic Theology 16 (= MS 127) Old number(s): 95 Lāhūt, 202 Lāhūt

Contents

Sāwīrus ibn al-Muqaffa‘, The Book of the Councils and The Book of the Precious Pearl 1. Sāwīrus ibn al-Muqaffa’, The Book of the Councils (Kitāb al-majāmi’): ff. 2a–75b (= Copt.). ‫ كتاب المجامع لانبا ساويرس اسقف مدينة الاشمونين المعروف‬:‫أ‬٢ ‫ف‬ ‫بابن المقفع‬

4 chapters (abwāb).



Epistolary introduction and table of contents: ff. 2a–4b. Chapter 1, From the Old Testament: ff. 4b–14b. ‫من العتيقة‬



Chapter 2, Explanation of the Faith of the Apostolic Fathers: ff. 14b–26a. ‫في شرح امانات الإباء الحواريون‬



Chapter 3, On the Councils: ff. 26a–42b.



Chapter 4, The Teaching of the Fathers… before the schism of faith, and a summary of what happened after the schism: ff. 42b–75b. ‫تعلىم الإباء قبل افتراق الأمانة واليسير مما جرى بعد الافتراق‬

‫في ذكر المجامع‬

2. Sāwīrus ibn al-Muqaffa’, The Book of the Precious Pearl (Kitāb al-durr al-thamīn): ff. 76a–280b (= Copt.). ‫ كتاب الدر الثمين مجموع من قول الابا معلمين البيعه المعين‬:‫ب‬٧٦ ‫ف‬ ‫دكرهم على التالوت المقدس وعلى تجسد الاله الكلمه الي حين صعوده‬ ‫الي السما وارساله البارقليط على رسله واخره قولا على التالوت أيضا‬

15 chapters (abwāb).



Introduction and table of contents: f. 76a. Chapter 1, On the Trinity, attributed to Būlus al-Būshī: ff. 76b–81b. ‫على الثالوث‬



Arabic Theology



















79

Chapter 2, On the Nativity of the God the Word: ff. 81b–87b. ‫لاجل الميلاد الذي لله الكلمة‬ Chapter 3, On Confirmation of the Incarnation from the Virgin and the Unity as a whole: ff. 87b–106a. ‫جميعا‬ ‫لاجل تحقيق التجسد من العذرى والاتحاد‬ ً Chapter 4, On the Baptism of the Lord by John in the River Jordan: ff. 106a–109b. ‫لاجل معمودية الرب من يوحنا في نهر الاردن‬ Chapter 5, On the Temptation: ff. 109b–116a. ‫لاجل الامتحان‬ Chapter 6, On the Deeds of the Lord in the Gospel from the  Time of the Baptism to the Time of His Life-Giving Passions: ff. 116a–171b. ‫لاجل اعمال الرب الذي في الانجيل من حين الضبغة الى حين ألامه المحيية‬ Chapter 7, On His Life-Giving Passions on the Holy Cross: ff. 171b–204b. ‫لاجل آلامه المحيية على الصليب المقدس‬ Chapter 8, On His Giving Up the Spirit on the Cross: ff. 204b–217b. ‫لاجل اسلامه الروح على الصليب‬ Chapter 9, On the Water and Blood that Came Out of His Divine Side: ff. 217b–223a. ‫لاجل الماء والدم الذاني خرجا من جنبه الاهي‬ Chapter 10, On the Descent of the Lord in his Soul to Hades after the Lord Jesus Christ Gave Up the Spirit on the Wood of the Cross: ff. 223a–232a. ‫في مضي الرب بالنفس الى الجحيم وبعد اسمام اللرب يسوع المسيح على‬ ‫عود الصليب‬ Chapter 11, On the Resurrection of the Lord from among the Dead: ff. 232a–252b. ‫لاجل قيامة الرب من بين الاموات‬ Chapter 12, On the Ascension of the Lord to Heaven: ff. 252b–258b. ‫لاجل صعود الرب الى السماء‬

80

S.J. DAVIS AND M.N. SWANSON





Date, Language, Script, Material

Chapter 13, On the Second Coming of the Lord, as a Sign of His Glory and His Power: ff. 258b–265b. ‫لاجل مجيء الرب في ثاني دفعة علانية بمجده وقوته‬ Chapter 14, On His Sending of the Holy Spirit, the Paraclete, to His Disciples: ff. 265b–270b. ‫لاجل ارساله الروح القدس البراقليط الى ساداتنا تلاميذه الاثار الرسل‬ ‫القديسين‬ Chapter 15, On the Holy Trinity: ff. 270b–280b. ‫على الثالوث الاقدس‬

Date: AM 1559 [= 1842/43 CE] (f. 280b)

Language and script: Arabic. Black ink, with red used for ­headings, names of the Virgin, and pause markings. Legible, rather square hand with strong vertical and horizontal strokes. Material: Paper. Heavy European stock with Tre Lune ­watermarks.

Scribe, Patron/Owner, Restorer

Scribe: al-qiss Bishārah, a monk at Dayr al-Suryān (f. 280b).

Patron/owner: al-qiss Bishārah, a monk and khādim at Dayr  al-Suryān (f. 75b, 280b); Ḥannā ibn al-qummuṣ Bishārah (f. 281a). Restorer: none identified.

Tables of Contents, Colophons, Endowments

Tables of contents: f. ia: modern table of contents for the whole volume f. 4a–b: table of contents for Kitāb al-majāmi‘ f. 76a: table of contents for Kitāb al-durr al-thamīn Colophons: f. 280b: colophon including the name of the scribe, Bishārah,  monk and priest of Dayr al-Suryān (aḥad qusūs al-dayr khādim  al-‘adhrāʼ Maryam bi-Dayr al-Suryān), and the date in Coptic  cursive numerals (AM 1559), followed by a statement of  ­ownership (using standard waqf language) by the aforementioned Bishārah. Endowments (waqf-statements):

f. 75b: at the end of the copy of Kitāb al-majāmi‘, there is a statement of ownership by al-qiss Bishārah, khādim at Dayr



Arabic Theology

81

al-Suryān; below that, in very faded ink, is a statement that after the death of the aforementioned, the manuscript became a waqf of the monastery. f. 280b: statement of ownership by Bishārah (aḥad qusūs al-dayr khādim al-‘adhrāʼ Maryam bi-Dayr al-Suryān). f. 281a: a further statement of ownership (with the standard waqf anathemas), written by al-qummuṣ Bishārah, stating that the volume is the property of Ḥannā ibn al-qummuṣ Bishārah. Pages, Numbering

Frontmatter: ff. i–viii Numbered folia: ff. 2–282 Backmatter: ff. 283–291 The Coptic cursive and Arabic foliation match throughout. The manuscript consists mainly of quinions (quires of 10 leaves): ff. ff. ff. ff. ff. ff. ff.

2–20 (currently divided into ff. 2–8, 9–11, 12–20) 21–200 (18 quinions) 201–208 (1 quarternion) 209–258 (6 quinions) 259–267 (a quinion with one leaf removed) 268–277 (1 quinion) 278–282 (a quire of 6 leaves with the fourth leaf removed)

Dimensions, Layout

Dimensions: 22 × 16 cm Area of writing: 17.5 × 10 cm 15 lines/page

Cover, Condition

Brown leather cover, now quite worn, decorated with many cross-shaped stamps. Remnants of a pair of leather ties, including the complete upper loop on the front cover. Stickers on the cover and spine identify the works, the scribe, and the date; the small blue sticker on the spine is mostly scratched off, while the Le Sphinx sticker gives the present library number. The manuscript is in fair condition, although the binding is ­damaged at the beginning of the MS, with ff. 9–11 quite loose.

Scribal Practice Scribal practice: and Readers’ Readers’ insertions: Insertions 1. On folio 282b, the final page of the manuscript (before the more recent additions), someone has provided a chronology, without title or attribution:

82

S.J. DAVIS AND M.N. SWANSON



Adam to Noah: 2242 years Noah to the Tower [of Babel]: 558 years The Tower to Abraham: 640 years Abraham to Moses: 440 years Moses to the Incarnation: 1620 years The Incarnation to the Martyrs: 276 years Martyrs to today: 1561 years.



The number of years from the Creation to the Incarnation adds up to 5500, as expected. The final figure gives the date of the notice as AM 1561 [= 1844/45 CE]. In this system, the Incarnation would be dated to 7–8 CE.



Arabic Theology

Cat. No. Contents

83

DS Arabic Theology 17 (= MS 128) Old number(s): 74 Lāhūt; 193 Lāhūt

Sāwīrus ibn al-Muqaffa‘, The Book of the Councils and The Book of the Precious Pearl 1. Sāwīrus ibn al-Muqaffa‘, The Book of the Councils (Kitāb al-majāmi‘): ff. 4a–67a (= Copt.). ‫ كتاب المجامع لانبا ساويرس اسقف مدينة الاشمونين المعروف‬:‫أ‬٤ ‫ف‬ ‫بابن المقفع‬

Introduction and 4 chapters (abwāb).



Epistolary introduction and table of contents: ff. 4a–6a. Chapter 1, From the Old Testament: ff. 6a–14a. ‫من العتيقة‬



Chapter 2, Explanation of the Faith of the Apostolic Fathers: ff. 14a–23b. ‫في شرح امانات الإباء الحواريون‬



Chapter 3, On the Councils: ff. 23b–37b.



Chapter 4, The Teaching of the Fathers… before the schism of faith, and a summary of what happened after the schism: ff. 37b–67a. ‫ قبل افتراق الأمانة واليسير مما جرى بعد الافتراق‬... ‫تعلىم الإباء‬

‫في ذكر المجامع‬

2. Sāwīrus ibn al-Muqaffa’, The Book of the Precious Pearl (Kitāb al-durr al-thamīn): ff. 67b–249a (= Copt.). ‫ كتاب الدر التمين مجموع من قول الابا معلمين البيعة المعين‬:‫أ‬٦٨ ‫ف‬ ‫ذكرهم على الثالوث المقدس وعلى تجسد الاله الكلمة الى حين صعوده‬ ‫الى السماء وارساله البارقليط على رسله واخره قولا على الثالوث أيضا‬



Introduction and 15 chapters (abwāb).



Introduction and table of contents: f. 67b. Chapter 1, On the Trinity, attributed to Būlus al-Būshī: ff. 68a–72a. ‫على الثالوث‬



Chapter 2, On the Nativity of the God the Word: ff. 72a–77a. ‫لاجل الميلاد الذي لله الكلمة‬

84

S.J. DAVIS AND M.N. SWANSON





Chapter 3, On Confirmation of the Incarnation from the ­Virgin and the Unity as a whole: ff. 77a–93a.

‫جميعا‬ ‫لاجل تحقيق التجسد من العذرى والاتحاد‬ ً

Chapter 4, On the Baptism of the Lord by John in the River Jordan: ff. 93a–96a.

‫لاجل معمودية الرب من يوحنا في نهر الاردن‬



Chapter 5, On the Temptation: ff. 96a–101b.



Chapter 6, On the Deeds of the Lord in the Gospel from the  Time of the Baptism to the Time of His Life-Giving Passions: ff. 101b–151a.













‫لاجل الامتحان‬

‫لاجل اعمال الرب الذي في الانجيل من حين الصبغة الى حين آلامه‬ ‫المحيية‬

Chapter 7, On His Life-Giving Passions on the Holy Cross: ff. 151a–180a.

‫لاجل آلامه المحيية على الصليب المقدس‬

Chapter 8, On His Giving Up the Spirit on the Cross: ff. 180a–191a.

‫لاجل اسلمه الروح على الصليب‬

Chapter 9, On the Water and Blood that Came Out of His Divine Side: ff. 191a–195b.

‫لاجل الماء والدم الذاني خرجا من جنبه الاهي‬

Chapter 10, On the Descent of the Lord in his Soul to Hades after the Lord Jesus Christ Gave Up the Spirit on the Wood of the Cross: ff. 195b–203b.

‫في مضي الرب بالنفس الى الجحيم وبعد اسمام الرب يسوع المسيح الروح‬ ‫عود الصليب‬ Chapter 11, On the Resurrection of the Lord from among the Dead: ff. 203b–222a.

‫لاجل قيامات الرب من بين الاموات‬

Chapter 12, On the Ascension of the Lord to Heaven: ff. 222a–227b.

‫لاجل صعود الرب الى السماء‬



Arabic Theology





Date, Language, Script, Material

85

Chapter 13, On the Second Coming of the Lord, as a Sign of His Glory and His Power: ff. 228a–234b. ‫لاجل مجيء الرب في ثاني دفعة علانية بمجده وقوته‬ Chapter 14, On His Sending of the Holy Spirit, the Paraclete, to His Disciples: ff. 234b–239b. ‫لاجل ارساله الروح القدس البارقليط الى ساداتنا تلاميذه الاثار الرسل‬ ‫القديسين‬

Chapter 15, On the Holy Trinity: ff. 239b–249a. ‫على الثالوث الاقدس‬

Date: none indicated, but the MS must be earlier than one of the two dated waqf-statements on f. 2a, which record the years, AM 1616 [= 1900 CE] and AM 1625 [= 1909 CE] Language and script: Arabic. Black ink, with red ink for titles, names of the Virgin, and pause markings. Written in a clear, confident, legible script. Material: Paper. Modern European stock, with shield-with-manin-the-moon watermark.

Scribe, Patron/Owner, Restorer

No identification of scribe or restorer.

Tables of Contents, Colophons, Endowments

Tables of contents:

Patron/owner: financed by al-qummuṣ Tāʼuḍurūs, monk of Dayr al-Suryān (f. 249b); endowed to the monastery by al-qummuṣ ‘Abd al-Quddūs (f. 2a). f. iia: modern table of contents ff. 5b–­6a: table of contents for The Book of the Councils f. 67b: table of contents for The Book of the Precious Pearl Colophons: none Endowments (waqf-statements): f. 2a: Three brief statements of waqf to the monastery: one without details; one with a name and date (al-qummuṣ ‘Abd al-Quddūs, 8 Misra, AM 1616 [= 1900 CE], but this has been crossed out); and one with the date 1 Tūt, AM 1625 (1909 CE). f. 3b: waqf-stamp (waqf Dayr al-Sayyidah bi-l-Suryān). f. 249a: waqf-stamp (waqf Dayr al-Sayyidah bi-l-Suryān).

86

S.J. DAVIS AND M.N. SWANSON

f. 249b: statement identifying the patron (muhtamm), who funded the MS with his own money, as al-qummuṣ Tāʼūḍūrūs, monk of Dayr al-Suryān (Dayr al-Sitt al-Sayyidah bi-l-Suryān); immediately following this is a statement of waqf in a bold (“woodblock-like”) hand, endowing the MS to Dayr al-Suryān (Dayr al-Sitt al-Sayyidah al-ma‘rūf bi-l-Suryān). Pages, Numbering

Frontmatter: ff. i–v Numbered folia: ff. [1–3], 4–249 (the numbering starts at f. 4, but ff. 1­–3 are part of the original first quire) Backmatter: ff. 250–254 The scribe has numbered the folia (in the upper-left-hand corner of the recto), while a later hand has added the Arabic equivalents directly above the Coptic numerals. The book appears to consist mainly of quires of ten leaves (although the binding is tight, and it is not always easy to see the sewing).

Dimensions, Layout

Dimensions: 21.5 × 16 cm Area of writing: 17.5 × 10.5 cm 14 lines/page

Cover, Condition

Modern (mid-20th century) binding in imitation leather, ­reinforced (in red) at the corners, with ribbed spine with gilded lettering (from the top): al-Majāmi‘ l-Ibn al-Muqaffa‘, then the number 2, and at the bottom, waqf Dayr al-Sayyidah bi-l-Suryān. At the top of the spine, the Le Sphinx sticker bears the current library number. The book as a whole is in excellent condition. The cut edges of the pages are “dappled.”

Scribal Practice Scribal practice: and Readers’ 1. On f. 67a, the (unnamed) scribe has filled up the space after Insertions the end of The Book of the Councils with a prayer. Readers’ insertions:



Arabic Theology

Cat. No. Contents

87

DS Arabic Theology 18 (= MS 129) Old number(s): 70 Lāhūt; 197 Lāhūt The Book of the Elucidation

1. The Book of the Elucidation (Kitāb al-īḍāḥ), attributed to Sāwīrus ibn al-Muqaffa‘. 12 chapters. The original title page (and probably a table of contents) has been lost.

Chapter 1, Elucidation of the Trinity of God’s Hypostases: ff. 1a–28b (= Copt. [3a–8a], 9a–31b). ... ‫ايضاح تثليث اقانيم ا﷽ سبحانه الموحد بجوهره‬

Chapter 2, Elucidation of the Reason for the Incarnation and Crucifixion of the Son of God: ff. 29a–81a (= Copt. 32a–84a). ... ‫الباب الثاني في ايضاح سبب تانس ابن ا﷽ وصلبه‬





Chapter 3, Interpretation of the Word of the Books of the Torah and Joshua: ff. 81b–106a (= Copt. 84b–109a). ‫الباب الثالث بيان تفسير كلام اسفار التوراه وسفر يشوع ابن نون وتحقيق‬ ... ‫شرف المذهب المسيحي‬

Chapter 4, Eludication of the Interpretation of the Passover and the Lamb: ff. 106b–125a (= Copt. 109b–128a). ‫الباب الرابع في سبب ايضاح تفسير الفصح والخروف ويصير الخبز والخمر‬ ... ‫لحم المسيح ودمه‬

Chapter 5. Clarification of the Battle with which the Demons Battle the Faithful and How They Overcome Them with the  Help of the Powerful Lord: ff. 125b–155a (= Copt. 128b–158a). ‫الباب الخامس في بيان القتال الذي يقاتل به الشياطين المٶمنين وكيف‬ ... ‫يقلبونهم [كذا] بمعونة الرب القوي‬





Chapter 6, On the Excellence of Fasting on Thursday and Friday: ff. 155b–171b (= Copt. 158b–174b). ‫الباب السادس يبين فيه فضل صوم يومي الاربعا والجمعة ويقرا باكر يوم‬ ... ‫الاربعا من جمعة البصخة المقدسة‬

Chapter 7, Clarification of the Excellence of Holy Sunday: ff. 172a–189b (= Copt. 175a–192b). ‫الباب السابع من كتاب الايضاح في بيان فضل يوم الاحد المقدس وما يلزم‬ ... ‫المٶمنين فيه‬

88

S.J. DAVIS AND M.N. SWANSON











Date, Language, Script, Material

Chapter 8, Clarification on Fasting: ff. 190a–207a (= Copt. 193a–210a). ... ‫الباب التامن هو بيان الصوم وما هو وكيف ينبغي ان يكون‬

Chapter 9, On the Death that Overcame the Lord on the Wood of the Cross: ff. 207b–225a (= Copt. 210b–228a). ‫ من وذلك] المسالة في الموت الذي قهره‬:‫الباب التاسع من [يد حديث‬ ‫الرب على عود الصليب ويبطل من قال انه ملاك من ا﷽ مفروض مقدس‬ ... ‫مميت لنفس الانسان‬

Chapter 10, Confirmation of the Truth of the Orthodox Jacobite Faith: ff. 225b–247b (= Copt. 228b–250b). ‫الباب العاشر فيه تحقيق الامانة الارتدكسية اليعقوبية واظهار جميع‬ ... ‫المقالات المختلفة‬

Chapter 11, Interpretation of the Hymn of Moses the Prophet and Mariam his Sister: ff. 248a–282a (= Copt. 251a–285a). ١٣٥ ‫الباب الحادي عشر تفسير تسبحة موسى النبي ومريم اخته ومزمور‬ ... ‫ والرويا الرابعة لدانيال النبي وتسبحة الثلاثة فتيه‬١٥٠ ‫ومزمور‬

Chapter 12, On the Strength and Perseverance of the Faithful in the Face of Difficulties and Sorrows: ff. 282b–293b (= Copt. 285b–296b). ... ‫الباب الثاني عشر في عز المومنين وتصبرهم على الشدايد والاحزان‬

Date: Wednesday, 7 Baramhāt, AM 1441 [March, 14, 1725 CE] (f. 294a) Language and script: Arabic. Black ink, with red ink used for pause marks (single dots and four in the shape of a cross) and for headings and stressed words. The Coptic cursive numerals used for folio numbers and quire numbers have black lines underneath and above them, each line then decorated with (respectively) three or two red dots. The clear scribal hand displays some ­calligraphic skill (in use of thinner and thicker lines, distinctive letter formation with elegant “tails” to letters). The paper is clearly impressed with lines marking the rather generous margins, and the scribe has created a neatly spaced text contained within  these lines. Material: Paper. Medium weight European stock, with shield watermarks.



Arabic Theology

Scribe, Patron/Owner, Restorer

89

Scribe: al-qissīs Ṣalīb in Old Cairo (Miṣr) (ff. 28b, 155a, 247b, 282a, 294b). Patron/owner:

f. 295a: al-qiss ‘Abd al-Masīḥ al-Suwādī, khādim of Dayr al-Suryān. He purchased it from al-mu‘allim Manṣūr Abū Mūsā al-Ṭūkhī, and stipulated that it be endowed to the monastery after his death. Restorer: none identified. Tables of Contents, Colophons, Endowments

Tables of contents: Inside front board: modern table of contents in blue pen on inside end paper. Colophons:

ff. 293b–294b: colophon giving the title of the work as The Book of the Elucidation (Kitāb al-īḍāḥ) and identifies the author as Sāwirus ibn al-Muqaffa‘. It marks the fact that he composed the work in 12 chapters (masʼalah), which “he wrote and sent to all the believers.” It also provides the date as the third hour of Wednesday, 7 Baramhāt, AM 1441 [March 14, 1725 CE]. Finally, the scribe identifies himself as Ṣalīb, priest (qissīs) in Old Cairo (Miṣr). Endowments (waqf-statements):

f. 295a: statement of waqf to Dayr al-Suryān written in a ­different hand. Identifies the muhtamm as al-qiss ‘Abd al-Masīḥ al-Suwādī, khādim of Dayr al-Suryān, who purchased it from al-mu‘allim Manṣūr Abū Mūsā al-Ṭūkhī; after his death, the ­volume is eternally endowed to the monastery, with threats to the one who violates this waqf, with threats of excommunication from the Holy Trinity and enmity from the Virgin (al-Sayyidah). Pages, Numbering

Front matter: ff. i–iv Numbered folia: ff. 1–295 (Copt. [4–8], 9–298) Endmatter: ff. 296–297 (Copt. 299–300) The original Coptic cursive numerals are written in the upper lefthand corner of the rectos from f. 9, with Arabic “translations” in blue pen above them. The manuscript originally consisted of

90

S.J. DAVIS AND M.N. SWANSON

30 quires of ten leaves (except for a final quaternion): each new quire is numbered in Coptic cursive numerals, in the upper righthand corner of the first page and upper left-hand corner of the final page. Most of the first quire was lost (except Copt. 9–10) and later restored: ff. 1–5 (Arabic) were added to complete the text. Dimensions, Layout

Dimensions: 22 × 15 cm Area of writing: 17 × 10.5–11 cm 13 lines/page

Cover, Condition

Cover in plain red leather, worn at the edges. The ribbed spine has been a place for stickers: at the top, the Le Sphinx sticker with present shelf number; then the remains of a paper sticker with the name of the work and the date of the manuscript; then the remains of the old blue sticker. On the cover, there is a paper sticker with the title and the author of the work written in bold blocky script, followed by ṣād 5. The volume has been restored; ff. 1–5 are replacement pages. The manuscript is generally in good condition, although the binding is somewhat loose: the outer quires of the MS are a little loose, and f. 294 is very tenuously bound. The volume falls open easily in between quires.

Scribal Practice Scribal practice: and Readers’ 1. Sāwīrus is identified as “the bishop of al-Ashmūnayn” (usquf Insertions al-Ashmūnayn) at f. 28b, but as “the patriarch” (al-baṭriyark) at f. 81a (perhaps a confusion with Severus [Sāwīrus] of Antioch?). 2. There are occasional scribal notes written in the margins, esp. a long marginal comment (ḥashiyah) in the margins on ff. 227b–228a. 3. Chapters 6 and 7 are reversed from their usual order. 4. Some numbers of biblical chapters are written in Coptic cursive script in the MS. Readers’ insertions:



91

Arabic Theology

Cat. No.

DS Arabic Theology 19 (= MS 130) Old number(s); 71 Lāhūt; 205 Lāhūt

Contents

The Book of the Elucidation, and a Story of a Young Man 1. The Book of the Elucidation (Kitāb al-īḍāḥ), attributed to Sāwīrus ibn al-Muqaffa‘. 12 chapters.















Title and Table of Contents: ff. 3a–4a. Chapter 1, Elucidation of the Trinity of God’s Hypostases and His Attributes: ff. 4a–22a.

... ‫كتاب ايضاح تثليث اقانيم ا﷽ وصفاته‬

Chapter 2, Elucidation of the Incarnation and Crucifixion of the Son of God: ff. 22b–58b.

... ‫كتاب ايضاح تانس ابن ا﷽ وصلبه‬

Chapter 3, Interpretation of the Word of the Books of the Torah and Joshua: ff. 59a–74b.

‫كتاب تفسير كلام من اسفار التوراه ويوشع ابن نون تحقيق شرف المذهب‬ ... ‫المسيحي‬

Chapter 4, Eludication of the Interpretation of the Passover and the Lamb: ff. 75a–86a.

... ‫كتاب ايضاح تفسير الفصح وتصيير الخبز والخمر لحم المسيح ودمه‬

Chapter 5, Clarification of the Battle with which the Demons Battle the Faithful and How They Defeat Them: ff. 86b–104b.

... ‫كتاب بيان القتال الذي تقاتل به الشياطين المومنين وكيف يغلبونهم‬

Chapter 6, Clarification of the Excellence of Holy Sunday: ff. 105a–116a.

... ‫كتاب بيان فضل يوم الاحد وشرفه‬

Chapter 7, On the Excellence of Fasting on Thursday and Friday: ff. 116b–126a.

... ‫كتاب بيان سبب صوم الاربعا والجمعة‬

Chapter 8, Clarification on Fasting: ff. 126b–136b.

... ‫كتاب بيان الصوم وما هو وكيف ينبغي ان يكون‬

92

S.J. DAVIS AND M.N. SWANSON









Chapter 9, On the Death that Overcame the Lord on the Wood of the Cross: ff. 137a–146b. ‫كتاب بيان ما الموت الذي قهره الرب على الصليب ويبطل قول الذي قال‬ ... ‫ان ملاك من ا﷽ مقدس يميت الناس اجمعون‬

Chapter 10, Confirmation of the Truth of the Orthodox ­Jacobite Faith: ff. 147a–161b. ... ‫كتاب بيان الامانة الارتدكسية اليعقوبية وكشف جميع المقالات المختلفة‬ Chapter 11, Interpretation of the Hymn of Moses the Prophet and Mariam his Sister: ff. 162a–184b. ١٥٠ ‫كتاب يوضح فيه تفسير تسبحة موسي النبي ومريم اخته ومزمور‬ ... ‫ والرويا الرابعة لدانيال النبي وتسبحة الثلثة فتية‬١٣٥ ‫ومزمور‬

Chapter 12, On the Strength and Perseverance of the Faithful in the Face of Difficulties and Sorrows: ff. 185a–192a. ... ‫كتاب عزا المومنين وتصبرهم على الاحزان‬

2. Story of the young man and what happened to him with his parents: ff. 193a–200b. ‫هذا خبر الشاب وما دري له مع والديه‬



Date, Language, Script, Material

Incipit, f. 193a: ﷽‫قال كان في مدينة رومية ملك عظيم الشان وكان مشتهي ان يرزقه ا‬ ... ‫تعالي ولد ًا ذكر ًا فتحنن ا﷽ سبحانه وتعالي عليه ورزقه ولد ًا ذكر ًا مبارك ًا‬



Desinit, f. 200b: ‫هذا خبر الشاب ووالذيه وما جرى له من الفقر وحصل له من السعاده فان‬ ‫ا﷽ تعالي يعطي من يشآ وينعم على جميع الخليقه بخيراته السمايية وارزاقه‬ ‫الارضية فله الشكر والتسبيح والعظمة والوقار والمجد الى اخر الادهار‬ .‫امين‬



This text is unknown to the cataloguers. The Handbook points out that there is another copy in MS 124 (DS Arabic Theology 13, ff. 278a–286b [#29]).

Date: Wednesday, 28 Ṭūbah AM 1489 [= 1773 CE] (f. 192b) Language and script: Arabic. Black ink, red (faded to a sort of magenta) ink used in titles. Script is neat and legible if not ­elegant: lines are unevenly spaced and sometimes lean a bit. While the written area sometimes feels crowded, the scribe has left generous margins.



Arabic Theology

93

Material: Paper. Watermarked European paper of a fairly heavy stock. While now somewhat darkened in color, it is less brown than the much younger Andrea Galvani Pordenone paper in the front- and endmatter. The paper has been cut straight in the  binding process, allowing for red stippling of the pages on the outside edges. Scribe, Patron/Owner, Restorer

Scribe: probably al-shammās Shinūdah, son of the (deceased) mu‘allim Abshāy known as al-Ḥibr (or al-Ḥabr) (f. 192b).

Tables of Contents, Colophons, Endowments

Table of contents:

Patron/owner: al-shammās Shinūdah ibn al-mu‘allim Abshāy known as al-Ḥibr (or al-Ḥabr) is identified as al-muhtamm (f. 192b). His father Abshāy is remembered as deceased. Inside endpaper: brief modern Table of Contents Colophons: f. 192b: colophon for The Book of the Elucidation indicating that the work was finished on Wednesday, 28 Ṭūbah AM 1489 [= February 3, 1773 CE]. The patron (muhtamm), as well as, it appears, the scribe (nāsikh), was al-shammās Shinūdah, son of the (deceased) mu‘allim Abshāy known as al-Ḥibr (or al-Ḥabr). Endowments (waqf-statements): f. 201b: a pair of waqf statements to Dayr al-Suryān, the first  carefully written in a near-scribal hand, the second similar in  content but in an inferior hand. They take a standard form, with threats of excommunication from the Word of God, the 318 fathers of Nicaea, and all the councils; the fate of the violator will be with Simon the Magician, Judas the Betrayer, and ­Diocletion (Dīqlā)  the Unbeliever; ‘alā ibn al-ṭā‘ah taḥill al-barakah.

Pages, Numbering

Frontmatter: ff. i–v Numbered folia: ff. 2–201 (= Copt.) Endmatter: ff. 202–207 They are blue flyleaves at the beginning and end (ff. i and 207). Folia ii–v are brown-colored paper with Andrea Galvani ­Pardenone watermarks, bearing a shield with man-on-the-moon.  The AGP paper has become more brown than the older

94

S.J. DAVIS AND M.N. SWANSON

eighteenth-century paper. Coptic cursive foliation appears with Arabic “translations” above them in modern pen, in the upper left corner of the recto side of the folios. Dimensions, Layout

Dimensions: 20.5 × 16 cm Area of writing: 16–17 × 10.5–11 cm 15–16 lines/page

Cover, Condition

Modern black cloth cover with black leather along the ribbed spine and at the corners; the name of the volume, the number 8, and a  brief statement of waqf are found along the spine. The volume  has been restored, rebound, and recovered with the pages straight cut and stippled, and front- and endmatter added. The manuscript is strongly bound and in good condition, making it difficult to  see the sewing and to discern the quires.

Scribal Practice Scribal practice: and Readers’ 1. The first page of the original MS, f. 2a, has three bismillāh Insertions formulas. 2. Some numbers of biblical chapters are written in Coptic cursive script. Readers’ insertions: 1. Folio 2a also contains the new and old call numbers and the seal of the library. 2. On f. 201a, there is a reader’s note in an inferior hand.

‫‪95‬‬

‫ ‬

‫‪Arabic Theology‬‬

‫)‪DS Arabic Theology 20 (= MS 131‬‬ ‫‪Old number(s): 66 Lāhūt‬‬

‫‪Cat. No.‬‬

‫‪The Book of the Elucidation, with miscellaneous homilies and‬‬ ‫‪commentaries‬‬

‫‪Contents‬‬

‫‪1. Homily on Temptation: ff. 1a–2b (incomplete at beginning).‬‬ ‫‪ Incipit, f. 1a:‬‬ ‫صبر ولم يخطي ليس انه يخلص من الهلاك فقط بل وياخد اكليل ‪...‬‬

‫‪Desinit, f. 2b:‬‬ ‫‪ ...‬ويتمجد الذي مات عن خطايانا هو يثبتنا لانا نحمده بشي مثل التوبه‬ ‫التي مات عنا حتي من علىنا بهذه الشكر والسبح والمجد والوقار والعزه‬ ‫الي اباد الدهور كلها امين امين امين‪.‬‬

‫ ‬

‫‪2. Commentary on Psalm 8: ff. 3a–15a.‬‬ ‫‪ Incipit, f. 3b:‬‬ ‫قال في المزمور الاول ايها الرب ربنا ما اعجب اسمك في كل الارض ‬ ‫اسم الربوبية يختص بالابن خاصة في بني البشر البشر [كذا] لان الملايكه‬ ‫لم يزالوا متعبدين لباريهم ‪...‬‬ ‫‪Desinit, f. 15a:‬‬ ‫‪ ...‬هكذا يستعني بلاهوته عن كل طعام وشراب ولباس فيكللنا بالمجد‬ ‫والكرامة كما هو متكلل له المجد الى الابد امين‪.‬‬

‫ ‬

‫‪3. The Book of the Eludication (Kitāb al-Īḍāḥ), attributed to‬‬ ‫‪Sāwīrus ibn al-Muqaffa‘: ff. 15b–207a.‬‬ ‫‪ 8 chapters (bāb).‬‬ ‫‪Chapter 1, [Elucidation of the Trinity of God’s Hypostases‬‬ ‫‪and their Unity]: ff. 16a–40b.‬‬ ‫ناقص من الفهرست‪ :‬الباب الاول في ايضاح تثليث اقانيم ا﷽‬ ‫وتوحيدهم‬ ‫‪Chapter 2, Elucidation of the Incarnation and Crucifixion of‬‬ ‫‪the Son of God: ff. 41a–89b.‬‬ ‫الباب الثاني في ايضاح السبب في تانس ابن ا﷽ وصلبه‬ ‫‪Chapter 3, Interpretation of the Word of the Books of the‬‬ ‫‪Torah and Joshua: ff. 90a–114a.‬‬ ‫الثالث هذا كتاب تفسير كلام من اسفار التوراه ويوشع ابن نون وتحقيق‬ ‫بذلك شرف المذهب المسيحي ‪...‬‬

‫ ‬

‫ ‬

‫ ‬

‫ ‪96‬‬

‫‪S.J. DAVIS AND M.N. SWANSON‬‬

‫‪Chapter 4, Eludication of the Interpretation of the Passover‬‬ ‫‪and the Lamb: ff. 114a–132a.‬‬ ‫الرابع كتاب ايضاح تفسير الفصح والخروف وتصير الخبز لحم المسيح‬ ‫ودمه ‪...‬‬

‫ ‬

‫‪ Chapter 5. Clarification of the Battle with which the Demons‬‬ ‫ ‪Battle the Faithful and How He (sic) Defeats Them:‬‬ ‫‪ff. 132a–160a.‬‬ ‫الخامس بيان القتال الذي يقاتل به الشياطين للمومنين وكيف يغلبهم‬ ‫‪Chapter 6, On the Commandment of Sunday: ff. 160b–175b.‬‬ ‫السادس كتاب بيان وصية الاحد وفضلية ‪...‬‬

‫‪Chapter 7, On the Excellence of Fasting on Thursday and‬‬ ‫‪Friday: ff. 176a–191a.‬‬ ‫السابع كتاب بيان سبب صوم يوم الاربعا والجمعة الشريفين‬ ‫‪Chapter 8, On Fasting: ff. 191a–207a.‬‬ ‫الثامن كتاب بيان ما هو الصوم وينبغي ان يكون‬

‫ ‬ ‫ ‬

‫ ‬

‫‪4. Ephrem, Homily on Repentance: ff. 207b–213a.‬‬ ‫ميمر قال انبا الجليل في القديسين افرام على التوبة وذكر الموت والذينونة‬ ‫والمعقاب‬ ‫‪Incipit, f. 207b:‬‬ ‫شيت‬ ‫قال القديس ان كل شي من امور الدنيا حديث باطل ولم يوجد‬ ‫ً‬ ‫اخير من تقوي ا﷽ ‪...‬‬

‫‪Desinit, f. 213a:‬‬ ‫‪ ...‬بشفاعة الوالدۃ العذرى ام النور ومار يوحنا المعمدان سراج النور ووجميع‬ ‫القديسين الذين اشقوا انفسهم في حب ربهم وصا [ورضا؟] سيدهم امين‬

‫ ‬

‫ ‬

‫‪5. Ephrem, Homily on Covetousness and Pride: ff. 213b–221a.‬‬ ‫ميمر للقديس مار افرام قاله على الحسد والريا‬ ‫‪Incipit, f. 213b:‬‬ ‫قال القديس المحسده يا اخوه تذيب الجبال وتحل التلال وتفرق القلوب‬ ‫وتدل الرقاب ‪...‬‬

‫‪Desinit, f. 221a:‬‬ ‫فنحن نطلب الى ا﷽ ونرغب اليه ان يخلصنا واياكم من الحسد ومن‬ ‫مقاتلة الشرير بنعمة ربنا ايسوع ومحبته للبشر الذي له مع ابيه وروح‬ ‫قدسه المجد والاكرام الى الابد امين‪.‬‬

‫ ‬

‫ ‬



Arabic Theology

97

6. Homily of St. John Climacus on Repentance: ff. 221b–230b (incomplete). ‫ميمر من قول ابينا العظيم في القديسين يوحنا صاحب السلم قاله على‬ ‫التوبه وهو مقطف من الميمر الخامس‬



Incipit, f. 221b: ‫التوبة هي رجوع المعمودية التوبة هي معاهدة ا﷽ في حيات نقية ثانية‬ ... ‫التواب هو مشتري الاتضاع‬

Text breaks off at f. 230b: ... )‫ومن رجا عدم الاوجاع سقطت ولخاتم (العذرى‬

7. Final fragment: ff. 231a–232b. Possibly part of the previous text. Incipit, ff. 231a: ‫وجوههم حتي يصيروا ايه للناس واخرين ان يصيروا مخلصين ويفلتوا من‬ ... ‫عذاب الاخرۃ‬



Date, Language, Script, Material

Desinit, ff. 232b: ‫شي للدي يامن ابصرت انفس‬ ً ‫كما قال الرب انه يستطاع ان يكون كل‬ ... )‫نحسه كثمل الجنون قد كلبته بشهوت الجسد فلما (اتخدوا‬

Date: none indicated

Language and script: Arabic. Black ink. The red ink used for headings and pause marks has faded to something closer to orange. The scribe used a thin-nibbed pen and wrote with a flowing script, characterized by long strokes, a wide “bowl” to the letters yāʼ, nūn, sīn, ṣād, qāf, etc., and a very wide and rather square kāf. Material: Paper. Medium-to-heavy European stock with a ­number of rather elaborate watermarks. The frontmatter is of lightweight modern paper.

Scribe, Patron/Owner, Restorer

No identification of scribe, patron/owner, or restorer.

Tables of Contents, Colophons, Endowments

Tables of contents: f. ia: modern table of contents ff. 15a–16b: table of contents to The Book of the Eludication where the title of the work and the author are identified (in rather non-standard spellings) as:

98

S.J. DAVIS AND M.N. SWANSON

‫كتاب ايضاح للاب القديس ابا صوريس اسقف الاتمونيين المعروف بابن‬ ‫المقفغ بما ساله بعض الابا عن عدت مقالات‬ Colophons: none. Endowments (waqf-statements): none. Pages, Numbering

Frontmatter: ff. i–iii Numbered folia: ff. 1–232 Backmatter: none Arabic foliation is numbered in pen in the lower left-hand corner of recto pages. To judge from an examination from outside, the quire-composition of the book is irregular.

Dimensions, Layout

Dimensions: 20.5 × 14 cm Area of writing: 15.5 × 8.5–9 cm 15 lines/page

Cover, Condition

Modern blue cloth binding, with no decoration or additions other than the Le Sphnix sticker. The pages have been cut straight, so that the volume resembles a modern hard-bound book from the outside. It has been restored, with the addition of brown paper at the center of some leaves (at the spine/stitching). Physically, it is in good condition. There is some staining on the bottom ­margin at the end of the book, and the binding is a little loose: the sheet that is ff. 1–2, for example, is loose. Folio 212b has had two pieces of clear tape affixed to it.

Scribal Practice Scribal practice: and Readers’ Readers’ insertions: Insertions



99

Arabic Theology

Cat. No.

DS Arabic Theology 21 (= MS 132) Old number(s): 92 Lāhūt

Contents

Compilation of Statement(s) of the Fathers 1. Compilation of Statement(s) of the Fathers, the Teachers of the Church: ff. 2a–187a.

‫ مجموع من قول الابآ معلمين البيعة المعين ذكرهم على الثالوث‬:‫أ‬٢ ‫ف‬ ‫الاقدس وعلى تجسد الاله الكلمة الى حين صعوده الى السماء وارساله‬ ً ‫ايضا‬ ‫البارقليط على رسله واخره‬ ً ‫قولا على الثالوث‬



Note: The Handbook gives this work two alternative titles: The Precious Pearl (al-Durr al-thamīn); and The Spiritual Sciences in the Orthodox Faith (al-‘Ulūm al-rūḥāniyyah fī al-amānah al-urthūdhuksiyyah), ­attributed to Būlus al-Būshī. The contents of the work are consistent with the latter as found in DS Arabic Theology 1 (= MS 112), ff. 137b–216b (= Copt.).



15 chapters. Chapter 1, On the Trinity: ff. 2a–6a.

‫الباب الاول لاجل الثالوث الاقدس‬

This chapter is attributed to Būlus al-Būshī. Chapter 2, On the Birth of God the Word: ff. 6a–10b.

‫الباب الثاني لاجل الميلاد الذي لله الكلمة‬

This chapter contains sayings of the prophets, apostles, patriarchs, and teachers of the Church. Chapter 3, On the Incarnation: ff. 10b–25b.

‫جميعا‬ ‫الباب الثالث لاجل تحقيق التجسد من العدرى البتول والاتحاد‬ ً



Chapter 4, On the Baptism of the Lord: ff. 25b–27a.



Chapter 5, On the Temptation: ff. 27a–32b.



Chapter 6, On the Works of the Lord in the Gospel from the Baptism to the Life-Giving Passions: ff. 32b–80b.



‫الباب الرابع لاجل معمودية الرب من يوحنا في نهر الأردن‬ ‫الباب الخامس لاجل الامتحان‬

‫الباب السادس لاجل اعمال الرب الذي في الانجيل من حين الصبغة الى‬ ‫حين الالام المحيية‬

Chapter 7, On the Passions on the Cross: ff. 80b–112a.

‫الباب السابع لاجل اللام [كذا] على الصليب‬

100

S.J. DAVIS AND M.N. SWANSON











Date, Language, Script, Material

Chapter 8, On His Giving Up the Spirit on the Cross: ff. 112a–125a. ‫الباب التامن لاجل اسلامه الروح على الصليب‬

Chapter 9, On the Water and Blood That Came Out of His Divine Side: ff. 125a–130b. ‫الباب التاسع لاجل المآ والدم اللدان خرجا من جنبه الالهي‬ Chapter 10, On the Lord’s Going to Hades with His Soul: ff. 130b–139a. ‫الباب العاشر في مضي الرب بالنفس الى الجحيم‬

Chapter 11, On the Lord’s Resurrection from the Dead: ff. 140a–158b. ‫الباب الحادي عشر لاجل قيامت الرب من بين الأموات‬

Chapter 12, On the Lord’s Ascension to Heaven: ff. 158b–164b. ‫الباب الثاني عشر لاجل صعود الرب الي السمآ‬

Chapter 13, On the Second Coming: ff. 165a–172a. ‫الباب الثالث عشر لاجل مجي الرب في ثاني دفعه علانية بمجد قوته‬

Chapter 14, On His Sending of the Holy Spirit, the Paraclete: ff. 172a–177a. ‫الباب الرابع عشر لاجل ارساله الروح القدس البارقليط الى ساداتنا الابا‬ ‫الرسل الاطهار‬ Chapter 15, On the Holy Trinity: ff. 177a–187a. ‫الباب الخامس عشر على التالوٽ الاقدس‬

Date: Tuesday, 3 Abīb, AM 1476 [= 1760 CE] (f. 187a) Language and script: Arabic. Black ink, red for headings and pause dots. Flowing script, fairly simple penstrokes, not always even and has a tendency to slope downwards. Quite legible while appearing somewhat hurried. Material: Paper. European paper (with Tre Lune watermarks) of medium-to-heavy stock. The frontmatter has Andrea Galvani Pordenone, man-in-the-moon-on-shield watermarks.

Scribe, Patron/Owner, Restorer

No identification of scribe or restorer. Patron/owner: Peter (Petros), the metropolitan of Jirjā and its ­dependencies.



101

Arabic Theology

Tables of Contents, Colophons, Endowments

Tables of contents: f. 1a–b: original table of contents outlining 15 chapters (abwāb) Colophons: f. 187a: completion of the MS on Tuesday, 3 Abīb, AM 1476 [= 1760 CE]; no mention of the scribe’s name. Endowments (waqf-statements): f. 187b: statement of waqf by Metropolitan Peter (Petros) of Jirjā and its dependencies; see also the similar statement in DS Arabic Theology 4 (= MS 115), dated AM 1480 [= 1763/64 CE], which includes his name and title in Coptic. At the top of this very stylized statement we have: “In the name of God, the compassionate and beneficent.” ‫بسم ا﷽ الرؤوف الرحيم‬



At the top, to the left: “God is my hope, and I do not fear.” ‫ا﷽ رجاي‬ ‫فلا اخاف‬



After this, to the right: “Glory be to God in the highest.” ‫المجد لله في العلا‬



To the left, a block of Coptic text gives the name of the patron and his episcopal see (Copt. Jarje; = Jirjā): “From the poor one, Peter, Metropolitan of your see of Jirjā, along with the city, the households [of] Christ.” The final two words extend up to the right and are written vertically, perpendicular to main block of text. ⲉⲃⲟⲗ ⲡⲓϩⲏⲕⲓ ⲡⲉⲧⲣⲟⲥ ⲙⲓⲑⲣⲟⲡⲟϯⲥ ⲡⲉⲕⲑⲣⲟⲛⲟⲥ ϫⲁⲣϫⲉ ⲛⲉⲙ ϯⲡⲟⲗⲓⲥ ⲙⲏⲓ ⲡⲭⲥ



There follows a statement of the metropolitan’s endowment of the book as a waqf to “the metropolitan cell in the city of Jirje and its dependencies” (al-qallāyah al-muṭrāniyyah bi-madīnat Jirjā wa-aqṭārihā), followed by a waqf to Dayr al-Suryān. Standard formulae follow: the violator’s fate will be with Simon the Magician (wa-‘alā ibn al-ṭā‘ [sic] taḥill ‘alayhi al-barakah).

102 Pages, Numbering

S.J. DAVIS AND M.N. SWANSON

Frontmatter: ff. i–iii Numbered folia: ff. 1–26, [26bis], 27–187 [= Copt. 62–249] Backmatter: ff. 188–191 There are original Coptic cursive numerals in the upper lefthand corner of recto pages, beginning from f. 62 to f. 249. Arabic numerals are written in modern blue pen in the lower lefthand corner of recto pages, ff. 1–187. The correspondences are as follows:

ff. 1–26 = Copt. 62–87 f. [26bis] = Copt. 88 ff. 27–187 = Copt. 89–249

The first folio in the backmatter (f. 188) is part of the final ­quinion of the MS; the other three are added leaves. The book consists of 19 quires, of 8, 10, or 12 leaves. When 8 or 12, these alternate so that the central stitching is always 10 leaves apart (after f. 4, and then ff. 14, 24, 33 [because of f. 26bis], 43, 53, etc.). Dimensions, Layout

Dimensions: 22 × 17 cm Area of writing: 17–18 × 10.5–11 cm 13 lines/page

Cover, Condition

Very worn plain brown leather cover, worn at edges, which has been restored with red leather covering the spine and the inner quarter (or so) of the binding. The cover is slightly smaller than the pages it contains. Pages have been restored with small strips of paper pasted on to weak edges, or to tears or holes in the leaves. Some pages have lost several lines of text because of these “repairs.” The damage is most pronounced in the upper half of pages in the first half of the manuscript. The edges of the leaves are worn, as might be expected in a volume without an adequately sized cover; and there is some damage from insects.

Scribal Practice Scribal practice: and Readers’ Readers’ insertions: Insertions



Arabic Theology

Cat. No. Contents

103

DS Arabic Theology 22 (= MS 133) Old number(s): 46 Lāhūt; jadīd 64; qadīmah 46 Miscellaneous Theological Treatises

1. [‘Amr ibn Mattā], The Book of the Tower (Kitāb al-majdal): ff. 3a–111b (= Copt.). Incomplete at the beginning. Begins at chapter (bāb) 5, part (faṣl) 5. Ends with chapter 7, part 4. Title found in colophon at f. 75a: ‫كتاب المجدل‬ Chapter 5: ff. 3a–22b. Part 5, [Title missing: On the commandments and laws of the Apostles and their followers]: ff. 3a–15b. Part 6, On Christianity and the Old and New Testaments: ff. 15b–22b. ‫النصرانية بين كتب العتيقة‬ ‫الفصل السادس من الباب الخامس جمع‬ ّ ‫والحديثة ا ّلتي صارت نجاة للخليقة‬ Note: In most MSS of Kitāb al-Majdal, this is Chapter 5, Part 7.





Chapter 6, The Watercourses, in 4 parts (on prayer and ­worship): ff. 22b–47b. ‫الباب السادس الجداول اربعة فصول‬ Part 1, On Prayer towards the East: ff. 22b–29a. ‫الفصل الأول السجود لله الخالق المعبود نحو المشرق على س ّنة‬ ‫الحديثة وفعل ا ّول الخلائق‬ Part 2, On Sunday: ff. 29a–32a. ‫الحجة في يوم الأحد واظهار فضله‬ ‫الفصل الثاني من الباب السادس‬ ّ ‫القديم والمجدد‬ Part 3, On Worship: ff. 32b–39b. ‫الفصل الثالث من الباب السادس الموجب شدّ الأوساط بالزنانير والهاب‬ ‫القناديل وبخور التنسمة والتزمير‬ Part 4, On Repentance: ff. 39b–47b. ‫الفصل الرابع من الباب السادس استشعار قبول التوبة وإدراك الخاطى‬ ‫بامانة نجاح القربة‬ Chapter 7, The Gardens, in 4 parts (on freedom from Old Testament Law): ff. 47b–75a. ‫الباب السابع الحدائق اربعة فصول‬

‫ ‪104‬‬

‫‪S.J. DAVIS AND M.N. SWANSON‬‬

‫‪Part 1, On Circumcision: ff. 47b–55a.‬‬ ‫بصحة الذيانة‬ ‫الفصل الأول ترك الختانة والاستغناء عنها‬ ‫ّ‬

‫‪Part 2, On Work on the Sabbath: ff. 55b–60a.‬‬ ‫الفصل الثاني من الباب السابع حل الحديثة العمل يوم السبت وموجب‬ ‫امساكه في ُمتقدّ م الوقت‬

‫‪Part 3, On Food Laws: ff. 60b–65b.‬‬ ‫الفصل الثالث من الباب السابع إطلاق ما ُحظر من المآكل ووجوب‬ ‫ح ّلها لكل اكل‬

‫‪Part 4, On the Jews’ pride in being children of Abraham,‬‬ ‫‪Isaac, and Jacob, the chosen ones of God: ff. 65b–75a.‬‬ ‫الفصل الرابع من الباب السابع توبيخ اليهود على ما يبتدعونه واظهر‬ ‫بهتهم فيما يدّ عونه‬

‫‪2. Homily read over the dead, at the third and seventh [hours?],‬‬ ‫‪and other occasions: ff. 75b–78b (= Copt.).‬‬ ‫والسابع وغيره‬ ‫موعظة ‪ ...‬تقرا على الميت وفي الثالث‬ ‫ّ‬

‫‪Incipit, f. 75b:‬‬ ‫مما فيه لأنّا غربا في العالم وليس لنا‬ ‫يا احباى لا‬ ‫تحبوا العالم ولا شي ّ‬ ‫ّ‬ ‫مستقر فيه ‪...‬‬ ‫ّ‬

‫ ‬

‫‪3. John Chrysostom, Funeral Elegy and Consolation for Those‬‬ ‫‪Left Behind: ff. 79a–90b (= Copt.).‬‬ ‫لأبينا القدّ يس يوح ّنا ّ‬ ‫الذهبي الفم مرثية وتعزية للمتخلفين بعد المنصرفين‬ ‫‪Incipit, f. 79a:‬‬ ‫هات لنضاعف اليوم خرص ًا زايد ًا على ما نقدّ م من ا ّيامنا في الأقدام على‬ ‫الدّ خول في القول من تعليمنا ‪...‬‬

‫ ‬

‫‪4. John Chrysostom, On the Dead: ff. 91a–95a (= Copt.).‬‬ ‫وايض ًا موعظة أخرى له أموات‬

‫‪Incipit, f. 91a:‬‬ ‫المجد لله الجائد علينا سبحانه بإيجادنا من العدم المحدث لنا قبل حدوثنا ‪...‬‬

‫ ‬

‫‪5. John Chrysostom, Homily Read over the Dead: ff. 95b–97a‬‬ ‫‪(= Copt.).‬‬ ‫وله موعظة اخرى تقرى على الأموات‬ ‫‪Incipit, f. 95b:‬‬ ‫احبائي الى من أودعها الذي هو ا﷽ سبحانه‬ ‫قال قد رجعت الوديعة يا ّ‬ ‫موجدها وخالقها ‪...‬‬

‫ ‬

‫‪105‬‬

‫ ‬

‫‪Arabic Theology‬‬

‫‪  6. The Death of Joseph, Son of Jacob (Israel): ff. 97b–101b‬‬ ‫‪(= Copt.).‬‬

‫نياحة يوسف ابه يعقوب إسرائيل‬

‫‪ Incipit, f. 97b:‬‬

‫لما كمل أجله في هذا العالم كالمحتوم على ساير‬ ‫كان في زمن يوسف ّ‬ ‫الشبر رأي رؤيا في الليل وهو متصحح داخل قصره بمدينة منف انسان‬ ‫قائما امامه ‪...‬‬ ‫نوراني ً‬ ‫ّ‬

‫‪  7. The Death of King Solomon: ff. 102a–105b (= Copt.).‬‬ ‫ ‬ ‫‪Incipit, f. 102a:‬‬

‫لما كملت ا ّيام سليمن ملك إسرائيل ودنت وفاته استحضر والدته‬ ‫وقال ّ‬ ‫فلما اتت اليه دخلت الى مقصورته فوجدته منضجع على سريره‪... ‬‬ ‫برصابا اليه ّ‬

‫‪  8. Alexander the Great in Persia: ff. 106a–111b (= Copt.).‬‬ ‫ ‬ ‫‪Incipit, f. 106a:‬‬

‫ولما أقبل الاسكندر الى بلاد الفرس ليملكها كان عازور جالس مع اشرافه‬ ‫ّ‬ ‫وعظما مملكته على السماط للأكل ‪...‬‬

‫‪  9. al-Ṣafī ibn al-‘Assāl, Brief Chapters on the Trinity and the‬‬ ‫‪Incarnation: ff. 112a–116a (= Copt.).‬‬

‫هذه فصول مختصرة في التثليث والاتّحاد من قول الشيخ الصفي‬

‫‪ Incipit, f. 112a:‬‬

‫المسيحية تعتقد أن الباري تعالي جوهر واحد موصوف بصفات‬ ‫قال البيعة‬ ‫ّ‬ ‫الكمال وأنه يوصف بثلثة أقانيم ‪...‬‬

‫‪10. Treatise on Our Doctrine as Christians: ff. 116a–117a‬‬ ‫‪(= Copt.).‬‬

‫المسيحيين‪ .‬المفهوم من اعتقادنا ان ا﷽ سبحانه‬ ‫مقالة في اعتقادنا نحن‬ ‫ّ‬ ‫الاه واحد جوهر واحد كيان واحد اب وابن وروح قدس يشير باسم‬ ‫الباري الى ذات واحده واقانيم ثلثه ‪...‬‬

‫‪The author is not named, but it may be al-Ṣafī ibn al-‘Assāl‬‬ ‫‪(or perhaps Buṭrus al-Sadamantī?). This work may be a‬‬ ‫‪continuation of the previous treatise: the heading is in red,‬‬ ‫‪but there is no line break between the two works.‬‬ ‫‪11. Sāwīrus ibn al-Muqaffa‘, Affliction’s Physic and the Cure‬‬ ‫‪of Sorrow: ff. 117b–133b (Copt. 117b–132, 132bisb).‬‬

‫الغم وشفا الحزن‬ ‫طب‬ ‫كتاب‬ ‫ّ‬ ‫ّ‬

‫ ‬

106

S.J. DAVIS AND M.N. SWANSON

12. Yūḥannā [ibn Sāwīrus, al-Kātib] al-Miṣrī, The Book of Knowledge and Deed: ff. 134a–174a (Copt. 133a–173a). ‫كتاب العلم والعمل‬

10 chapters (abwāb).



Introduction: ff. 134a–136a. Chapter 1, On the desire for everlasting life: ff. 136a–b. ‫في محبة البقاء‬



Chapter 2, That everlasting life is not attainable in this world: ff. 136b–137b. ‫في تبيين البقاء المحمود وانه ليس في هذا العالم بل في العالم الآخرة‬



Chapter 3, That only the virtuous attain it: ff. 137b–138b.



Chapter 4, On the Law of Christ, which is attested by reason, with 15 proofs (burhān): ff. 138b–153b. ‫في تبيين شريعة المسيح وانه العقل يشهد بها‬









‫في انه ليس يصل الى ذلك البقاء ذوو السيرة الفاضلة‬

Chapter 5, That the Law of Christ was only accepted through miracle: ff. 153b–154b.

‫في ان شريعة المسيح سيدنا لم تقبل الا بالمعجزة‬

Chapter 6, How the Law of Christ is of greater benefit to people than the [teaching of the] philosophers, and the ­difference between the two: ff. 154b–158b. ‫في إظهار عموم النفع بشريعة المسيح سيدنا اكثر من انتفاء بالفلاسفة‬ ‫والفرق يينهما‬ Chapter 7, On the virtue and necessity of knowledge: ff. 158b–161a. ‫في فضيلة العلم وانه لا يصح العمل الا به‬

Chapter 8, On the organization of knowledge: f. 161a–b. ‫في ترتيب العلم‬

Chapter 9, On the organization of work: ff. 161b–166b. ‫في ترتيب العمل‬

Chapter 10, On the facilitation of knowledge and work: ff. 166b–174a. ‫في تسهيل العلم والعمل‬



Arabic Theology

107

13. Abū ‘Alī ‘Īsā ibn Isḥāq ibn Zur‘ah, Treatise written to one of his Jewish brethren: ff. 174a–189b (Copt. 173a–188b). 4 chapters (the first is a bāb, the other three ma‘ānī). ‫مقالة كتبها الشيخ ابو على عيسى ابن اسحق بن زرعة الى بعض اخوانه‬ ‫من اليهود‬



Introduction: ff. 174b–175b (Copt. 173b–174b). Chapter 1, On the abrogation of the Mosaic Law: ff. 176a–179b (Copt. 175a–178b). ‫وجوب نسخ شريعة موسى‬

Chapter 2, That the Messiah has already come: ff. 180a–182a. ‫ان المسيح المنتظر الذي ذكرته الأنبياء ورمزت عليه الكتب قد جاء‬

Chapter 3, On the Trinity of God’s hypostases: ff. 182a–184b. ‫الذي بين النصراني واليهودي فهو الخلاف من تثليث اقانيم البارئ‬ Chapter 4, On the union of divinity and humanity in Christ: ff. 184b–189b. ‫ما نقوله النصارى من اتحاد الذات الإلهية بالذات الانسانية‬

14. Abū ‘Alī ‘Īsā ibn Isḥāq ibn Zur‘ah, On various matters about which one of his brethren asked: ff. 189b–195a (Copt. 188b–194a). ‫مقالة اخرى له في معاني شتي ساله عنها بعض اخوانه فانشاها في دي‬ ‫الحجه بسنة ثمان وتسعين وثلثماية‬ ّ

This work was composed in Dhū al-Hijjah, AH 398, but Graf (GCAL 2, 253) reads the date as AH 378. 15. Abū ‘Alī ‘Īsā ibn Isḥāq ibn Zur‘ah, Four Inquiries on the Union [of divinity and humanity in Christ]: ff. 195a–200a (Copt. 194a–199a). ‫مقالة اخرى في المباحث الاربعة عن الاتّحاد‬ 16. Abū ‘Alī ‘Īsā ibn Isḥāq ibn Zur‘ah, Treatise showing the correctness of what the Jacobite Christians believe, with a rejection of the charge that they teach that suffering reached the essence of the Eternal Son: ff. 200a–204b (Copt. 199a–203b). ‫مما تفرقهم‬ ‫مقالة في تبيين صحة ما نعتقده النصارى‬ ّ ‫اليعقوبيه وبرااتهم‬ ّ ‫خصومهم من القول بحلول الالم بذات الابن الازلي تعالي عن‬ ... ‫ذلك‬

108

S.J. DAVIS AND M.N. SWANSON

17. Abū ‘Alī ‘Īsā ibn Isḥāq ibn Zur‘ah, Response to Abū l-Qāsim [‘Abdallāh ibn Aḥmad al-Balkhī] in his book, The First  Proofs: ff. 204b–207b (Copt. 203b–206b). ‫المسمى اوايل الادله‬ ‫عما ر ّد به ابو القاسم علينا في كتابه‬ ّ ّ ‫مقالة في الاجابة‬

See GCAL 2:255, #5. 18. Sāwīrus ibn al-Muqaffa‘, The Lamp of the Intellect (Kitāb miṣbāḥ al-‘aql / Kitāb al-istibṣār): ff. 207b–222b (Copt. 206b–221b). ‫النصرانيه‬ ‫كتاب مصباح العقل اي كتاب الاستبصار فيه كمل مذهب‬ ّ ‫تصنيف الاب القديس المعلم الفاضل والحبر الكامل انبا سويرس اسقف‬ ‫الاشمونين المعروف بابن المقفع‬ 19. Abū Isḥāq ibn Abī al-Faḍl, known as [al-Mu’taman]  Ibn al-‘Assāl, Our Christian Belief: ff. 222b–228b  (Copt. 221b–227b), composed in AM 976 [= 1259–1260 CE]. ‫مقالة المعلم العامل الفاضل ابو اسحق ابن ابى الفضل المعروف بابن‬ ‫ للشهدا الابرار في اعتقادنا نحن المسيحين‬٩٧٦ ‫العسال في سنة‬



This work is also known as The Abridged Instruction (al-Tabṣirah al-mukhtaṣirah). An introduction and two parts (faṣl) consisting of 8 chapters (bāb) each. Introduction: f. 223a. Part One: ff. 223a–225b Chapter 1, The beliefs of the three sects of Christians: f. 223a–b. ‫اعتقاد النصارى الفرق الثلاثة اليعقوبية والملكية والنسطورية‬ Chapter 2, The veracity of the Gospel: ff. 223b–224a. ‫اثبات تصديق الانجيل المقدس‬

Chapter 3, The Christology of the three sects of Christians: f. 224a–b. ‫ذكر مذاهب الملل الثلاث في السيد المسيح‬ Chapter 4, The description of the one God: f. 224b. ‫وصف الاله الواحد‬ Chapter 5, The essential attributes: ff. 224b–225a. ‫الصفات الذاتية القديمة‬



Arabic Theology

109

Chapter 6, Listing the essential attributes as Intellect, Intellecting, Intellected: f. 225a. ‫العقل والعاقل والمعقول‬ Chapter 7, Listing the essential attributes as Generosity, Wisdom, Capacity: f. 225a–b. ‫حصر الصفات الثلاث الذاتيات القديمات في الجود والحكمة والقدرة‬ Chapter 8, The hypostases: f. 225b.

‫الاقنوم‬

Part Two: ff. 225b–228b. Chapter 1, The Union [= Incarnation] of God with the humanity of the Lord Christ: ff. 225b–226a. ‫اتحاد الاله بالانسانية السيد المسيح‬ Chapter 2, The Union of the Word without the Father and the Holy Spirit: f. 226a–b. ‫انفراد اتحاد الكلمة دون الاب والروح القدس‬

Chapter 3, The impossibility of the Union of the Father or the Holy Spirit: f. 226b. ‫امتناع الاتحاد بالاب والروح وانفراد الابن به‬ Chapter 4, That Christ may be described as God: f. 226b. ‫جواز وصف السيد المسيح بانه الاله‬

Chapter 5, The reason for the Union: ff. 226b–227b. ‫ذكر السبب الموجب الاتحاد‬

Chapter 6, On the characteristics of the one united to the divinity, and his distinction from the prophets and all other humans: f. 227b. ‫الخصوصية التي انفرد به الانسان المتحد الاله به وتمييزه عن الأنبياء‬ ‫وساير البشر‬

Chapter 7, The nature of the Union during the crucifixion, death, and burial: f. 228a. ‫كيفية الاتحاد وحال الصلب والقتل والدفن‬

Chapter 8, The Lord’s motive in delivering his humanity to the Jews to crucify and kill him: f. 228a–b. ‫ أيش] الداعي تسليم السيد انسانيته لليهود الى ان صلبوه‬:‫عيش [كذا‬ ‫وقتلوه‬

110

S.J. DAVIS AND M.N. SWANSON

20. Sāwīrus ibn al-Muqaffa‘, The Book of the Exposition (Kitāb al-bayān): ff. 228b–254a (Copt. 227b–251a). ‫كتاب البيان‬

12 chapters (bāb or qawl).



Introduction, ff. 229a–232a. Chapter 1, On the existence, unity, and eternity of the C ­ reator: f. 232a–b. ‫في اثبات الصانع ووحدانيته والازليته‬











Chapter 2, On the three hypostases: ff. 232a–234a. ‫في اثبات الثلاثة اقانيم‬ Chapter 3, On the union of the hypostasis of the Word with the body: ff. 234b–242a. ‫في اتحاد قنوم الكلمة بالجسد‬

Chapter 4, On the commandments: ff. 242a–243a. ‫في الفرائد والسنة‬

Chapter 5, On the truth of the Christian faith: ff. 243b–244b. ‫القول على صحة مذهبنا‬ Chapter 6, On the interpretation of Christ’s human acts: ff. 244b–248a. ‫في تأويل ما ورد من الأمور البشرية‬

Chapter 7, On [the veneration of] icons and the glorious cross: ff. 248a–249a. ‫القول في الصور والصليب المجيد‬ Chapter 8, On the hymns: f. 249a–b.

‫في الالحان‬

Chapter 9, On making formerly forbidden foods licit: f. 249b. ‫في تحليل ما حرم أكله على بني إسرائيل من الذبائح‬

Chapter 10, On the differences in practice between the Christian sects: f. 249b. ‫في اختلاف ظوائف النصارى في السنن‬

Chapter 11, On the differences between the three sects: ff. 249b–252b. ‫في اختلاف الطوائف الثلاث اليعقوبة والملكية والنصطورية‬



Arabic Theology



111

Chapter 12, Exhortation and Report: ff. 252b–254a. ‫وعظ وتذكرة‬

This differs from other copies of Kitāb al-bayān, at least in the order of the chapters, which is usually: [On the nature of the incarnation (fī kayfiyyat al-tajassud)], 4, 5, 6, [On the explanation of what is thought to be contradictory in it (fī taʼwīl mā yaẓunn annahu mutanāquḍ fīhi)], 7, [On the matter of prayer (fī amr al-ṣalāt)], 8, 10, 9, 11, 12. 21. The Report that Pilate wrote and submitted to Caesar (Anaphora Pilati): ff. 254b–256b (Copt. 251b–253b). ‫ال ّتذكرة ا ّلتي كتبها بلاطس ورفعها الى قيصر الملك تقرى اخر يوم‬ ‫الجمعة الكبيرة‬



Incipit, f. 254b:

... ‫المكرم المهاب طيباريوس قيصر اخبرك‬ ‫الى القوي‬ ّ

22. John Chrysostom, Homily on the Necessity of Reading the Holy Scriptures: ff. 257a–260b (Copt. 254a–257b). ‫ميمر من قول الذهبي الفم يوح ّنا يجب على تلاوة الكتب المقدّ سة‬

Incipit, f. 254a: ‫اطلب عليكم يا اخوة أن تحرصوا ان تكونوا بين يدي ر ّبنا بغير لوم ولا‬ ... ‫نجس‬

23. Homily read over the dead, at the third and seventh [hours?]: ff. 261a–b, 261bisa–b, 262a–b (Copt. 258a–260b). ‫موعظة تقرى على الميت وفي الثالث والسابع‬



Incipit, f. 258a: ‫الجبار الرحيم الذي بيده سلطان بالحياة والموت في‬ ‫الحمد لله الباعث‬ ّ ... ‫الجحيم‬

24. John Chrysostom, Homily on Repentance: ff. 263a–273a (Copt. 261a–271a). ّ ‫ميمر وضعه الاب الفاضل القديس يوح ّنا فم‬ ‫الذهب على ال ّتوبة‬

Incipit, f. 261a: ً ... ‫رسولا الى الأمم‬ ‫السليح المو ّيد الذي صار‬ ّ ‫يا احباي الطوبان بولس‬ 25. Letter to the one who has renounced monasticism, by one of the Fathers: ff. 273b–276a (Copt. 271b–274a). ‫الرهبنة لبعض الابا‬ ّ ‫رسالة ل ّلذى شلح‬

‫ ‪112‬‬

‫‪S.J. DAVIS AND M.N. SWANSON‬‬

‫‪Incipit, f. 273b:‬‬

‫لو كان يمكن ان تودع الدّ موع والتنهد (؟) في الكتب لكنت قد ملات‬ ‫الكتب منها وبعثت بها اليك ‪...‬‬

‫ ‬

‫‪26. Teachings of Anbā Isaiah [of Scetis] and others to beginning‬‬ ‫‪monks: ff. 276b–283b (Copt. 274b–281b).‬‬

‫تعاليم انبا اشعيا وغيره للرهبان المبتد ّيين‬

‫‪Incipit, f. 276b:‬‬

‫وقربت نفسك لله لتتوب من كل خطايا ‪...‬‬ ‫قال يا ُب َنى تركت العالم ّ‬

‫ ‬

‫ ‪27. Simeon [Stylites], Response, also known as Monastic‬‬ ‫‪Questions and Answers: ff. 284a–291a ([three folia no Copt.],‬‬ ‫‪Copt. 291a–292b, [three folia no Copt.]).‬‬

‫جواب الاب سمعان ‪...‬‬

‫قال ما هو السبب في امتناع ‪...‬‬

‫‪Incipit, f. 284a:‬‬

‫ ‬

‫‪28. Isaac [the Syrian], On obedience and abandoning the world:‬‬ ‫‪ff. 291b–293b (no Copt.).‬‬

‫لانبا اسحق على الطاعة وترك العالم‬

‫‪Incipit, f. 291b:‬‬

‫محبين المسيح ر ّبنا الذين تركوا العالم وكل مجده ال ّزايل وكل شهوابه‬ ‫يا‬ ‫ّ‬ ‫والصمت في البراري المقفرۃ ‪...‬‬ ‫والسكوت والهد ّو‬ ‫ولزموا الانفراد‬ ‫ّ‬ ‫ّ‬

‫ ‬

‫–‪29. Ephrem [the Syrian], On sadness: ff. 294a–307a (Copt. 300a‬‬ ‫‪313a).‬‬ ‫ ‬ ‫‪Incipit, f. 294a:‬‬ ‫يضرني والوجع والالم‬ ‫قال الحزن يك ّلفني أن أصرخ لأن السكوت‬ ‫ّ‬ ‫تضطراني الى ذلك ‪...‬‬

‫‪30. Life of St. Zosimas: ff. 307b–313b (Copt. 313b–319b).‬‬

‫خبر القديس الجليل زوسيما‬

‫‪Incipit, f. 307b:‬‬

‫احباي خبر القديس الجليل زوسيما وذلك انّه من صغره ترك‬ ‫اعلمكم يا ّ‬ ‫هذا العالم الزايل الباطل ‪...‬‬

‫ ‬

‫‪31. An Islamic history of the twelfth century (fragment):‬‬ ‫‪ff. 314a–319b (Copt. unclear).‬‬



Arabic Theology



Date, Language, Script, Material

113

Leaves from another manuscript. The work includes the mention of a date for the Crusader conquest of Ashkelon (AH 548). Incipit, f. 314a: ‫وقررها بين يديه ثم قبض عليه وارسل‬ ّ ‫ خصبك بالسلطنة ورتّب الامور‬... ... ‫الى اخيه الملك محمد وهو بخوزستان يستدعيه‬

Date: Two dates are attested. The earlier date is related to the  completion of text #1 and is marked as the beginning of the month Hātūr, AM 997 [= 1280 CE], which is equivalent to “Era of the World” (anno mundi) 6773 and to AH 679 according to the Hijrī calendar (f. 75a). The later date is related to the completion of text #12: the end of Misrā, AM 1001 [= 1285 CE] (f. 174a). Language and script: Arabic. Black ink, with red used for pause markings (but not for titles and subtitles, which are sometimes difficult immediately to pick out). The MS features a squarish, heavy-lined legible script; a careful study would be needed to discern if there was more than one scribe (apart from ff. 314– 319, which are written in a much finer script) and, if so, the contribution of each. Material: Paper. Middle Eastern stock. Good quality, quite heavy and glossy. Front- and backmatter show Andrea Galvani Pordenone and shield-with-man-in-the-moon watermarks. The front- and backmatter each contains one blue endpaper, along with the other leaves.

Scribe, Patron/Owner, Restorer

No identification of scribe, patron/owner, or restorer.

Tables of Contents, Colophons, Endowments

Tables of contents: f iia: modern table of contents Colophons:

f. 75a: colophon at the end of The Book of the Tower (Kitāb al-majdal), providing the title; includes prayers for the patron and the scribe, but without mentioning their names. However, the date is provided in several systems of chronological reckoning:

114

S.J. DAVIS AND M.N. SWANSON

• beginning of Hatūr, AM 997, according to the Era of the Martyrs [= October 28, 1280 CE] • 6373, according to the Era of the World • AH 679, according to the Era of the Hijra [= May 3, 1280 to April 21, 1281 CE] • 1273, according to the Era of the Incarnation • 1592, according to the Era of Alexander. f. 174a: colophon at the end of the copy of Yūḥannā [ibn Sāwīrus, al-Kātib] al-Miṣrī, The Book of Knowledge and Deed (Kitāb  al-‘ilm wa al-‘amal). The scribe (“the sinner, the poor scribe”;  al-khāṭiʼ al-nāsikh al-miskīn) does not mention his name but gives a date: end of Misrā, AM 1001 [= ca. August 23, 1285 CE]. Endowments (waqf-statements): no formal statement of waqf other  than waqf Dayr al-Suryān in gilded letters at the bottom of the spine. Pages, Numbering

Frontmatter: ff. i–v Numbered folia: ff. 3–319 Backmatter: ff. 320–324 The manuscript was numbered in Coptic cursive numerals at the top left of each folio page, but many of these numerals were lost when the upper edges of the pages were straight-cut during a restoration. Arabic folio numbers are found in blue in the lower left (which are the numbers followed here). Someone else has added Arabic folio numbers on the upper right of the verso side, but these are best ignored. The Coptic cursive folio numbers gradually diverge from the Arabic ones, as follows: ff. 3–132 = Copt. f. 133 = Copt. 132bis ff. 134–236 = Copt. 133–235 [f. 237 omitted] ff. 238–252 = Copt. 236–250 ff. 254–261 = Copt. 251­–258 bis f. 261 = Copt. 259 ff. 262–282 = Copt. 260–280 ff. 283–313 =? Coptic numerals often missing, but those that are present are greater than the Arabic, e.g.:



Arabic Theology

115

ff. 287–288 = Copt. 291–292 ff. 296–298 = Copt. 302–304 This could indicate the loss of some leaves before the Arabic numerals were added. ff. 314–319 = Copt. 183–188 (?) (the hundreds and tens are uncertain) Dimensions, Layout

Dimensions: 24.2 × 17.5 cm Area of writing: 21 × 13 cm 18–22 lines/page (typically 18 in the first 8 treatises and 21–22 later) The quires are numbered at beginning and end (e.g., al-ḥādī  ‘asharah, etc.), although the trimming of the top of the manuscript has cut into these indications. Quires #1–12 (= ff. 3–119) represent 12 quinions. The first, ff. 3–10, has lost its initial two leaves, while the tenth (ff. 91–99) has had one leaf removed. Quire #13 consists of ff. 120–133. Thereafter, the quires consist of leaves of the same size as before, but augmented by smaller leaves added to the center of the quire: #14, ff. 134–147, where 140–141 is a sheet of a smaller size. #15, ff. 148–161 (153–157 added). #17 [sic], ff. 162–175 (167–170 added). #18, ff. 176–191 (180–187 added). #19, ff. 192–207 (196–203 added). #2[?] [sic], ff. 208–223 (212–219 added). #24 [sic], ff. 224–240 (note: there is no f. 237; 228–235 added) #26 [sic], ff. 241–256 (245–252 added). #2[7], ff. 257–267 (261, 261bis, 262 added). #28, ff. 268–283 (272–279 added). ff. 284–313 are without quire markings, but probably represent two (284–297 and 298–313). Addition from elsewhere: ff. 314–319.

Cover, Condition

Black cloth binding with leather on the spine and at the corners.  Gilded bands on the spine, separating areas that contain:  a “Le Sphinx” sticker at the top with the call number; tafsīr ‘arabī

116

S.J. DAVIS AND M.N. SWANSON

qalam; qalam; remains of old sticker; remains of old sticker and waqf Dayr al-Suryān. Many leaves are now rather brittle; a few are quite badly damaged (ff. 3–6, ff. 284–285). The binding has held up well, although the first quire, which has been restored, is held rather loosely. The volume has been restored. With the last rebinding (mid-20th century?), the upper and lower edges of the leaves were cut straight across; the trimming on top, in particular, eliminated or damaged many of the Coptic cursive folio numerals as well as the quire labelings. Scribal Practice Scribal practice: and Readers’ Readers’ insertions: Insertions



Arabic Theology

Cat. No. Contents

117

DS Arabic Theology 23 (= MS 134) Old number(s): 222 Lāhūt/8-ⲕⲉ

[Cyril III ibn Laqlaq,] The Book of the Confession, with the Teachings of St. Antony and Two Collections of Sermons 1. [Cyril III ibn Laqlaq,] The Book of the Confession (Kitāb al-i‘tirāf), also known as The Book of the Teacher and the Disciple (Kitāb al-mu‘allim wa-l-tilmīdh): ff. 1a–18b, 143a–162b, 19a–92a. ‫ كتاب المعلم والتلميذ‬:‫أ‬٢ ‫ف‬



‫ كتاب الاعتراف والعمل الذي يخلص النفس من الخطية باتضاح‬:‫أ‬٤ ‫ف‬ ‫ّبين من الكتب المقدسة‬ 22 chapters, with introduction, conclusion, and postscript.



Introduction (muqaddimah) and table of contents (fihrist): ff. 1a–3b. Incomplete at beginning. Incipit, f. 1a: ... ‫ با﷽ تعالى فداه ا﷽ بالخروف ومدحه بعد ذلك‬... Chapter 1, On the confession, in which is clarified the nature of the way that leads to salvation from past and future sin:  ff. 4a–16a. ‫المقالة الاولة في الاعتراف يوضح فيها كيفية الطريق التي توصل الى‬ ‫الخلاص من الخطية الماضية والمستقبلة‬ Chapter 2, On the confession, in which is clarified the benefit [belonging to] the one partaking of the [Eucharistic] offering: ff. 16b–18b, 143a–146a. ... ‫المقالة الثانية في الاعتراف يوضح فيها الفائدة الذي يتناول القربان‬



Chapter 3, In which is clarified the the reason for the forbidding of the one who confesses from partaking of the [Eucharistic]  offering, and it concerns the canon/rule of repentance: ff. 146a–151b. ‫المقالة الثالثة يوضح فيها سبب امتناع الذي يعترف من تناول القربان‬ ‫وهي في قانون التوبة‬

Chapter 4, In which is clarified the interpretation of the word [by] the one who proclaims it, [namely,] John, “Repent. The kingdom of heaven has come near to you”: ff. 151b–153b.

118

S.J. DAVIS AND M.N. SWANSON







‫المقالة الرابعة يوضح فيها تفسير الكلمة الذي نادى بها يوحنا توبوا فقد‬ ‫قربت منكم ملكوت السموات‬

Chapter 5, On the confession, in which is clarified the ­interpretation of the word, which the Lord said in the Gospel of John, “Truly, truly, I say to you that the one who believes me does the deeds that I do”: ff. 154a–157b. ‫المقالة الخامسة في الاعتراف يوضح فيها تفسير الكلمة التي قالها الرب‬ ‫في الانجيل يوحنا الحق الحق اقول لكم ان الذي يامن بي يعمل الاعمال‬ ... ‫التي اعمل‬ Chapter 6, On the confession, in which is clarified the saying of the Lord in the Gospel, “These are the signs that ­accompany the faithful: in my name, you cast out demons”: ff. 157b–160b. ‫المقالة السادسة في الاعتراف يوضح فيها قول الرب في الانجيل وهي‬ ‫الايات تتبع المؤمنين باسمي تخرجوا الشياطين‬ Chapter 7, On the confession in which is clarified the saying of the Lord, “From the days of John the Baptist up to now, the kingdom of heaven has been subjected to violence”: ff. 160b–162b, 19a. ‫المقالة السابعة في الاعتراف يوضح فيها قول الرب ان من ايام يوحنا‬ ... ‫المعمداني والى الان ملكوت السموات تغصب‬

Chapter 8, On the confession, “The disciple said, ‘O teacher, ‘What is the meaning of the saying of Saint John in the  Catholic Epistles’, ‘The one who is born of God does not sin’”: ff. 19a–21b. ‫المقالة الثامنة في الاعتراف قال التلموذ يا معلم ما معني قول القديس‬ ‫يوحنا في القتاليقون ان المولود من ا﷽ لا يخطئ‬

Chapter 9, On the confession, in which is clarified the  interpretation of the saying of the Lord in the Gospel,  “Everyone who hears this word of mine and puts it into practice, he is like a wise man who built his house upon the rock”:  ff. 21b–25b. ‫المقالة التاسعة في الاعتراف يوضح فيها تفسير قول الرب في الانجيل ان‬ ‫كلمن يسمع كلامي هذا ويعمل به ليشبه رجل حكيم بنا بيته على‬ ‫الصخرة‬



Arabic Theology

119



Chapter 10, On the confession and salvation from sin, in which is revealed the interpretation of the saying of the Lord to Peter, “You are the rock and on this rock I will build my church,”… and the interpretation of the saying of the Lord in the Gospel, “There has not arisen anyone born of women greater than John the Baptism”: ff. 26a–30a. ‫المقالة العاشرة في الاعتراف والخلاص من الخطية ويظهر فيها تفسير قول‬ ‫ وتفسير قول‬... ‫الرب لبطرس انت الصخرة وعلى هذه الصخرة ابني بيعتي‬ ‫الرب في الانجيل انه لم يقم في مواليد النساء اعظم من يوحنا‬ .‫المعمداني‬



Chapter 11, On the confession in which clarified the ­interpretation of the saying of the Lord in the holy Gospel, “Be wise as serpents and innocent as doves,” and the ­interpretation of his saying in the Gospel, “Do not call ­yourselves fathers upon the earth for one is your Father who is in heaven and do not calls yourselves teachers on the earth, for one is your teacher Christ”: ff. 30a–33b. ‫المقالة الحادية عشر في الاعتراف يوضح فيها تفسير قول الرب في‬ ‫الانجيل المقدس كونوا حكماء كالحيات وودعاء كالحمام وتفسير قوله‬ ‫في الانجيل لا تدعوا لكم اباء على الارض فواحد هو ابيكم الذي في‬ ‫السموات ولا تدعوا لكم معلماء على الارض فواحد هو معلمكم المسيح‬







Chapter 12, On the confession in which clarified the ­interpretation of the three parables written in the Gospel of Matthew on account of the treasure hidden in the field and the merchant/tradesman seeking after the precious pearl and the [fishing] net cast into the sea: ff. 33b–38b. ‫المقالة الثانية عشر في الاعتراف يوضح فيها التفسير الثلثة امثال المكتوبة‬ ‫في انجيل متى منجل الكنز المخفي في الحقل والرجل التاجر طالب‬ ‫الجواهر النفيسة والشبكة التي القيت في البحر‬

Chapter 13, On the confession in which is clarified all the benefits of confession: ff. 38b–41b. ... ‫المقالة الثالثة عشر في الاعتراف يوضح فيها جميع منافع الاعتراف‬

Chapter 14, On the confession and the interpretation of the saying of the Lord, “Watch and guard over your house just like the homeowner who does not know the hour when the thief will come”: ff. 41b–45b

120

S.J. DAVIS AND M.N. SWANSON











‫المقالة الرابعة عشر في الاعتراف وتفسير قول الرب اسهروا واحرصوا‬ ... ‫بيتكم مثل صاحب البيت الذي لا يعلم ساعة ياتي اللص‬

Chapter 15, On the confession in which is clarified completion like the ten virgins and the interpretation of the parable that the Lord also said, “Whoever wants to follow me, let him deny himself everyday and carry his cross and follow me”: ff. 45b–48a. ‫المقالة الخامسة عشر في الاعتراف يوضح فيها تتمة مثل العشرة عذارى‬ ‫ايضا من اراد ان يتبعني فليكفر بنفسه في‬ ً ‫وتفسير المثل الذي قال الرب‬ ‫كل يوم ويحمل صليبه ويتبعني‬

Chapter 16, On the confession in which is clarified the  ­interpretation of the parable of the traveler who gave his  money to his servants to divide up and the saying of the  ­Gospel, “Five sparrows are sold for two coints”: ff. 48a–56a. ‫المقالة السادسة عشر في الاعتراف يوضح فيها تفسير مثل المسافر‬ ‫الذي اعطا ماله لعبيده يتجروا فيه وقول الانجيل خمسة عصافير يباعون‬ ... ‫بفلسين‬

Chapter 17, On the confession and salvation from sin in which is revealed that the person cannot live in the world without anxiety: ff. 56b–62b. ‫المقالة السابعة عشر في الاعتراف والخلاص من الخطية يظهر فيها ان‬ ... ‫الانسان لا يمكنه ان يعيش في هذه الدنيا بغير ضيق‬

Chapter 18, On the confession in which the canons clarify the crisis (sic, read “times”) for sinners when they repent and the interpretation of the parable of the one whom the Lord called the agent of iniquity: ff. 62b–69a. ]‫ الأزمنة‬:‫المقالة الثامنة عشر في الاعتراف يوضح فيها القوانين الازمة [كذا‬ ... ‫للخطاة اذا تابوا وتفسير مثل الذي سماه ربنا وكيل الظلم‬ Chapter 19, On account of the confession, which concerns  monks only, in which there is the interpretation of the saying  of the apostle that the Jew in appearance is not a Jew but a Jew in secret and circumcision in appearance is not circumcision  but rather circumcision of the heart through the spirit, and which clarifies the matters of the Old [Testament] and the  commandments of the New [Testament]: ff. 69b–74b.



Arabic Theology











121

‫المقالة التاسعة عشر لاجل الاعتراف وهي مختصة بالرهبان فقط وفيها‬ ‫تفسير قول الرسول ان اليهودي في الظاهر ليس يهودي بل يهودي السريرة‬ ‫والختان في الظاهر ليس هو الختان بل ختان القلب بالروح ويوضح اوامر‬ ‫العتيقة ووصايا الحديتة‬

Chapter 20, On the confession and salvation from sin, which concerns monks, and in which is revealed the interpretation of the saying of the Lord in the Gospel, “Do not fear, O small flock,” and the interpretation of the saying of the Lord in the parable about the women who lit the lamp and searched for her damaged dirham until she found it: ff. 74b–79b. ‫المقالة العشرون في الاعتراف والخلاص من الخطية وهي تختص بالرهبان‬ ‫يظهر فيها تفسير قول الرب في الانجيل لا تخف ايها القطيع الصغير‬ ‫وتفسير قول الرب في المثل عن الامراآه [كذا] التي وقدت سراجها‬ ... ‫وفتشت على درهمها التالف حتي وجدته‬

Chapter 21, On the confession, which concerns monks and in which is taught how the priest is worthy that it is his standing to grant the forgiveness of sin, that it is not his as a personal characteristic but that he inherits it from Christ: ff. 79b–84a. ‫المقالة الحادية والعشرين في الاعتراف وهي تختص بالرهبان تعلم فيها‬ ‫كيف استحق الكاهن ان تكون منزلته مغفرة الخطية وانها ليس هو له‬ ... ‫خاصة بل هو يرثها من المسيح‬

Chapter 22, On the confession, [which] verifies that the one who confesses becomes a son of Abraham in the kingdom of heaven, and [which] clarifies the interpretation of the saying of the Lord in the Gospel, “From now on there are five in a house, and three oppose two and two oppose three…”: ff. 84a–88a. ‫المقالة الثانية والعشرون في الاعتراف يحقق ان المعترف يصير اب ًنا‬ ‫لابراهيم في ملكوت السموات ويوضح تفسير قول الرب في الانجيل ان‬ ... ‫من الان يكونوا خمسة في بيت يخالفوا ثلثة على اتنين واتنين على ثلثة‬ Conclusion, The judgments of the teacher to the disciple and also the one who confesses to him: ff. 88b–91b. ‫احكام المعلم على التلميذ والمعترف‬

Postscript: ff. 91b–92a.

‫حاشية‬

‫ ‪122‬‬

‫‪S.J. DAVIS AND M.N. SWANSON‬‬

‫‪2. Antony the Great, Spiritual Teaching and Holy Commandments:‬‬ ‫‪ff. 92b–97b.‬‬ ‫تعليم روحاني ووصايا مقدسة من قول القديس العظيم اب جميع الرهبان‬ ‫البرية الطوباني انبا انطونيوس‬ ‫واول من سكن ّ‬ ‫‪Incipit, f. 92b:‬‬ ‫شيا وهذا هو والد الاتضاع ‪...‬‬ ‫يا بني قبل كل شي لا تعدد نفسك ً‬ ‫‪Desinit, f. 97b:‬‬ ‫‪ ...‬ليمحوا خطاياك ويجددك من الراس ويعينك في الاعمال الصالحة‬ ‫ويرزقك ملكوته السرمدية هذا الذي ينبغي له التسبيح والاكرام والتمجيد‬ ‫والتقديس والسجود ولابيه الصالح ولروحه القدوس من الان وكل اوان‬ ‫والى ابد الابدين امسين امسن امين‬

‫ ‬ ‫ ‬

‫‪3. Antony the Great, Teachings: ff. 97b–110b.‬‬ ‫ً‬ ‫فصلا‬ ‫تعاليم لابينا القديس انطونيوس مرتبه عشرين‬ ‫ ‪This work is also known as The Twenty Sayings (al‑‘Ishrīn‬‬ ‫‪qawl) of St. Antony. See GCAL 1:457, esp. last paragraph (#3).‬‬ ‫‪20 sections (faṣl).‬‬

‫ ‬

‫‪Section 1, Preservation of the soul: ff. 97b–98a.‬‬

‫ ‬

‫‪Section 2, Fear of the Lord: f. 98a.‬‬

‫ ‬

‫‪Section 3, Perseverence of the spirit: f. 98a–b.‬‬

‫ ‬

‫‪Section 4, Lack of deception: ff. 98b–99a.‬‬

‫ ‬

‫‪Section 5, Humility: ff. 99a–100a.‬‬

‫ ‬

‫‪Section 6, Purity: ff. 100a–101a.‬‬

‫ ‬

‫‪Section 7, Well-Being: ff. 101a–102a.‬‬

‫ ‬

‫‪Section 8, Silence: f. 102a–b.‬‬

‫ ‬

‫حفظ القلب‬ ‫مخافة الرب‬ ‫طول الروح‬ ‫قلة المكر‬ ‫الاتضاع‬ ‫الطهارة‬ ‫السلامة‬ ‫السكوت‬

‫ ‬



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123



Section 9, Everyone who devotes himself to God on account of his salvation does not continue in his sins: f. 102b. ‫كل من يتعبد من اجل خلاصه لا يدوم في خطاياه‬ Section 10, It is necessary for us to preserve ourselves a lot from our tongues: ff. 102b–103b. ‫يجب علينا ان نتحفظ من السنتنا جدً ا‬ Section 11, Wisdom and understanding: ff. 103b–104b. ‫الحكمة والفهم‬ Section 12, Modesty/shame: ff. 104b–105a. ‫الحشمة‬ Section 13, Vainglory: ff. 105a–106a. ‫المجد البطال‬ Section 14, Pride and patience: f. 106a–b. ‫الافتخار والصبر‬ Section 15, Understanding: ff. 106b–107a. ‫الفهم‬ Section 16, Innate disposition: ff. 107a–108a. ‫القريحة‬ Section 17, Worship and virginity: f. 108a–b. ‫العبادة والبتولية‬ Section 18, It is commanded that we distance ourselves from evils and draw near to the good and put it into practice: ff. 108b–109a. ‫يأمر فيه ان نبتعد من الشرور ونقترب الى الخير ونصنعه‬ Section 19, Control of the tongue: f. 109a–b. ‫مسك اللسان‬ Section 20, Deceit: ff. 109b–110b. ‫الغش‬ 4. Sermons read on the three days of Ninevah attributed to Jonah the prophet, which the pure fathers and teachers of the church proclaimed and preached: ff. 111a–114b. ‫مواعظ تقرا في ثلثة ايام نينوي المنسوبة ليونان النبي قالها ووعضها الابا‬ ‫الاطهار ومعلمي البيعة‬

Sermon 1, John, patriarch of Alexandria (sic): ff. 111a–112a. Sermon 2, Anonymous sermon: ff. 112a–113b. Sermon 3, Peter, archbishop of Antioch: ff. 113b–114b.

124

S.J. DAVIS AND M.N. SWANSON

5. Sermons and warnings for the forty days of Lent, taken from the writings of various teachers of the church: ff. 115a–142b. ... ‫مواعظ وتنبيهات مأخوذة من الكتب الالهية تقرا في الاربعين المقدسة‬ ‫وضعها الابآء الاطهار ومعلموا البيعة‬

Week One, ff. 115a–120b.   1. John, patriarch of Antioch (Monday)   2. Athanasius, patriarch of Alexandria (Tuesday)   3. Shenoute (Wednesday)   4. Eusebius (Awsābiyūs), patriarch of Rome (Thursday)   5. Athanasius (Friday) Week Two, ff. 120b–126a.   6. John, patriarch of Constantinople (Monday)   7. Gregory, bishop of Algeria (Tuesday)   8. Basil, bishop of Caesarea (Wednesday)   9. Gregory (Thursday) 10. Eusebius (Friday)

Week Three, ff. 126a–131a. 11. John, bishop of Constantinople (Monday) 12. Shenoute (Tuesday) 13. Antony (Wednesday) 14. Ahrūyās (?), bishop of Shotep (Thursday) 15. John, patriarch of Antioch (Friday)



Week Four, ff. 131a–137a. 16. Shenoute (Monday) 17. Arsāwiyūs (?), bishop of Algeria (Tuesday) 18. John of Constantinople (Wednesday) 19. Basil (Thursday) 20. John of Constantinople (Friday)



Week Five, ff. 137a–141b (piece missing, probably one folio). 21. Demetrius, patriarch of Antioch (Monday) 22. John of Constantinople (Tuesday) 23. Epiphanius, bishop of Cyprus (Wednesday) (incomplete) 24. Anonymous sermon (Thursday) (incomplete at the ­beginning) 25. John of Constantinople (Friday)



Week Six, ff. 141b–142b (text breaks off at the end). 26. Epiphanius of Cyprus (Monday) (incomplete)



Arabic Theology

Date, Language, Script, Material

125

Date: Wednesday, 21 Amshīr, AM 1325 [= February 25, 1609 CE] (f. 92a); Saturday, 24 Amshīr, AM 1325 [= February 28, 1609 CE] (f. 110b) Language and script: Arabic. Black ink, titles in red. Neat but rather cramped script; words frequently run into one another, there is little space between lines, and margins are not very wide. All the same, words are clearly written and legible. Material: Paper. Medium-weight European stock, now browned with age. Watermarks visible but not identified. The mesh pattern from the paper-making process is very evident.

Scribe, Patron/Owner, Restorer

Scribe: the monk Mīkhā’īl ibn Sim‘ān al-Taqdūsī [that is, from Daqdūs near Manṣūrah] (f. 114b).

Tables of Contents, Colophons, Endowments

Tables of contents:

No identification of patron/owner or restorer. ff. 2b–3b: table of contents Colophons: f. 92a, bottom: brief colophon. Indicates that the copy of the Book of the Confession was written in Dayr al-Suryān (known here as the “Monastery of the Lady,” al-Sitt al-Sayyidah) in the holy ­wilderness, and completed on Wednesday, 21 Amshīr AM 1325 [= February 25, 1609 CE]. f. 110b, bottom: brief colophon. Indicates that the copy of Twenty Sayings (al‑‘ishrīn qawl) was completed on Saturday, 24 Amshīr, AM 1325 (three days after the previous date; = February 28,  1609 CE). The writing took place at the Monastery of Baramous (Dayr al-Sitt al-Sayyidah bi-Dayr al-ma‘rūf bi-Baramūs = Awlād al-Rūm Maksīmūs wa akhīhi Dūmādiyūs). f. 114b, bottom: brief colophon after the sermons. Identifies the scribe as the monk Mīkhā’īl ibn Sim‘ān al-Taqdūsī (that is, from Daqdūs near Manṣūrah). Endowments (waqf-statements): none

Pages, Numbering

Front matter: f. i Numbered folia: ff. 1–162 Backmatter: f. 163

126

S.J. DAVIS AND M.N. SWANSON

The pages are numbered with Arabic numerals added with a modern pen in the upper right-hand corner of the verso side of the leaves. The quires are not internally marked, and the tight binding makes it difficult to see the sewing. The MS pages are disordered: ff. 1a–18b, 143a–162b, 19a–92a. Dimensions, Layout

Dimensions: 20 × 14 cm Area of writing: 16 × 11–11.5 cm 17–19 lines/page

Cover, Condition

Modern green cloth binding, worn and cracked along the edges of the spine. Stickers have been removed from spine and front cover, apart from the Le Sphinx sticker with the current shelf number on the spine. Despite the cracking of the cover, the manuscript is strongly bound, without loose pages. Water damage, especially to the top outer part of the pages, is quite severe (with running of the ink) towards the end of the manuscript. The manuscript was clearly rebound at some point; pages may have been straight cut for binding in a modern cover. The MS is disordered: ff. 1–18, 143–162, 19–142 (where it breaks off). The following is missing: a leaf or leaves at the beginning, probably one leaf between f. 139 and f. 140, and the ending of the Sermons and Warnings, which breaks off after f. 142, in the midst of the 26th sermon.

Scribal Practice Scribal practice: and Readers’ Readers’ insertions: Insertions



Arabic Theology

Cat. No. Contents

127

DS Arabic Theology 24 (= MS 135) Old number(s): 203 Lāhūt; 121 Lāhūt

[Cyril III ibn Laqlaq, The Book of the Confession, also known as] The Book of the Teacher and the Disciple, along with The Battle against Demons 1. [Cyril III ibn Laqlaq, The Book of the Confession (Kitāb al-I‘tirāf), also known as] The Book of the Teacher and the Disciple (Kitāb al-mu‘allim wa al-tilmīdh): ff. 4b–146b. ‫عدت مقالاة [كذا] ومسائل سأل عنهم تلميذ من معلمه يوضح فيهم‬ ‫العمل الذي به تخلص النفس من الخطية ايضاح بين من الكتب‬ ‫المقدسة‬

22 chapters. For a detailed description, see the entry for DS Arabic Theology 23 (= MS 134).



Chapter 1: ff. 4b–18b. Chapter 2: ff. 18b–26a. Chapter 3: ff. 26a–33b. Chapter 4: ff. 33b–36b. Chapter 5: ff. 37a–42a. Chapter 6: ff. 42b–47b. Chapter 7: ff. 47b–51b. Chapter 8: ff. 51b–55a. Chapter 9: ff. 55a–61a. Chapter 10: ff. 61a–68a. Chapter 11: ff. 68a–75a. Chapter 12: ff. 75a–80b. Chapter 13: ff. 80b–84b. Chapter 14: ff. 84b–90a. Chapter 15: ff. 90a–94. Chapter 16: ff. 94a–106a. Chapter 17: ff. 106a–112a. Chapter 18: ff. 112b–119a. Chapter 19: ff. 119a–124b. Chapter 20: ff. 124b–129b. Chapter 21: ff. 129b–136b. Chapter 22: ff. 136b–142b. Conclusion: ff. 142b–146a.

128

S.J. DAVIS AND M.N. SWANSON



‫احكام المعلم على التلميذ والمعترف له ايضا يجب ان يعرف حاله جيدً ا‬ ‫لئلا يجيب عليه قانون صعب ما يقدر عليه فيدان المعلم عنه‬

Postscript: f. 146a–b.

‫حاشية‬

2. The Battle that the Demons Wage against the Believers: ff. 147a–151b. ‫من قول بعض القديسين في بيان القتال الذي تقاتل به الشياطين المؤمنين‬ ‫وذلك ان ا﷽ خلق ادم وذريته ليصعدهم للمرتبة التي سقطوا منها‬ ‫الشياطين لاجل عصيانهم وامتناعهم من تسبيح ا﷽ كمثل بقيت الملائكة‬



Date, Language, Script, Material

Incipit, f. 147a: ‫ولما اخطا ادم وملك عليه وعلى ذريته ابليس فتحنن الرب وجا وخلصهم‬ ... ‫بنفسه من الجحيم واصعدهم الى الفردوس‬

Desinit, f. 151b: ‫لان العدو يحرس ان يعمي قلوب الناس عن معرفة هذه وحفظ هذه‬ ‫الثلاثة وصايا لكي يقوا عليهم ويهلكهم ونسأل ربنا يكسر افخاخه عنا‬ ‫جميعا ولله المجد والعز والكرامة الى الابد الابدين امين‬

Date: AM 1512 [= 1795/96 CE] (f. 152a) Language and script: Arabic. Black ink with use of red for parts of titles, changes of speaker, and some punctuation; the red has faded to something more orange, or perhaps magenta. The script is clear if not elegant: pen strokes are of an even width (as opposed to calligraphic variation of thicker and thinner strokes), the words are a bit cramped, and lines are not always straight or evenly spaced. Still, the script is legible, and the wide margins are consistent. Material: Paper. European stock, watermarked with an elaborate crest. Good quality and medium weight.

Scribe, Patron/Owner, Restorer

Scribe: probably al-qiss al-Muʼtaman al-qiss Yūḥannis, khādim of Dayr al-Suryān (f. 152a). Patron/owner: al-qiss al-Muʼtaman al-qiss Yūḥannis, khādim of Dayr al-Suryān (f. 152a). Restorer: none identified.



Arabic Theology

Tables of Contents, Colophons, Endowments

129

Tables of Contents: ff. iib and 4a: modern table of contents, in blue ballpoint pen, on two facing pages (labelled here as f. iib and f. 4a). Colophons: f. 152a: gives the date of completion, AM 1512, and provides the name of the muhtamm: al-qiss al-Muʼtaman al-qiss Yūḥannis, khādim of Dayr al-Suryān, who endowed the manuscript to the same monastery. Endowments (waqf-statements):

f. 152b: statement of waqf to Dayr al-Suryān. Pages, Numbering

Frontmatter: ff. i–ii Numbered folia: ff. 4–152 (= Copt. [one unnumbered folio], 5–152) Backmatter: ff. 153–157 Coptic cursive numerals are written in the upper lefthand corner of recto pages, with “translations” above them in Arabic numerals. The MS appears to consist in 15 quinions, with a final quire of 6 leaves. The quires are not marked.

Dimensions, Layout

Dimensions: 21.5 × 14 cm Area of writing: 15.5 × 10 cm 15–18 lines/page

Cover, Condition

Soft dark brown leather binding, rather elaborately decorated,  featuring a tooled rectangular frame with a horizontal cross bar,  plus vegetal designs in the corners. But the cover is now very worn  and ­suffers from many worm or insect holes. It originally had a tie, but only small nubs of the original cords, one on either cover,  still remain. Despite the initial impression given by the cover,  the interior of the manuscript, as a whole, is in fairly good c­ondition. A variety of stickers have identified the work. On the spine, the Le  Sphinx sticker gives the current shelf number; below that, an older  paper sticker gives the name of the work. On the front cover, another paper sticker, glued so as to give a diamond shape again, gives the  name of the work, plus qalam, plus ṣād 5. An older sticker, largely  torn off, gives information about the work: al-nāsikh, al-qiss Yuḥannis (“the scribe, the priest John”). This information is probably incorrect). The final quire is rather loosely bound. The endpapers are reused.

130

S.J. DAVIS AND M.N. SWANSON

Scribal Practice Scribal practice: and Readers’ 1. Folio i is glued to the half-width flyleaf. Insertions 2. Folio 157 is is glued to the partial flyleaf. Readers’ insertions: 1. A bifolio from the Coptic Prayer of Thanksgiving was used to reinforce the endpaper and half of folio i. 2. A set of accounts is written on the back endpaper.



Arabic Theology

131

Cat. No.

DS Arabic Theology 25 [= MS 136] Old number(s): 61 Lāhūt; 199 Lāhūt

Contents

[Cyril III ibn Laqlaq, The Book of the Confession, also known as] The Book of the Teacher and the Disciple, along with The Battle  against the Demons and Interpretations of the Gospels for Holy Week 1. [Cyril III ibn Laqlaq, The Book of the Confession (Kitāb al-i‘tirāf), also known as] The Book of the Teacher and the Disciple (Kitāb al-mu‘allim wa al-tilmīdh): ff. 3b–144a (= Copt. 3b–107b, 109a–145a). ‫عدة مقالات ومسائل سال عنهم تلميذ من معلمه يوضح فيهم العمل الذي‬ ‫به تخلص النفس من الخطية ايضاح بين من الكتب المقدسة‬

22 chapters (maqālah). For a detailed description, see the entry for DS Arabic Theology 23 (= MS 134).



Chapter 1: ff. 3b–18a (= Copt.). Chapter 2: ff. 18a–26a (= Copt.). Chapter 3: ff. 26a–33b (= Copt.). Chapter 4: ff. 33b–36b (= Copt.). Chapter 5: ff. 36b–41b (= Copt.). Chapter 6: ff. 42a–47a (= Copt.). Chapter 7: ff. 47a–51a (= Copt.). Chapter 8: ff. 51a–54b (= Copt.). Chapter 9: ff. 54b–60a (= Copt.). Chapter 10: ff. 60a–66b (= Copt.). Chapter 11: ff. 66b–73a (= Copt.). Chapter 12: ff. 73a–78a (= Copt.). Chapter 13: ff. 78a–81b (= Copt.). Chapter 14: ff. 81b–86a (= Copt.). Chapter 15: ff. 86b–89b (= Copt.). Chapter 16: ff. 90a–101a (= Copt.). Chapter 17: ff. 101a–108a (= Copt. 101a–107b, 109a). Chapter 18: ff. 108a–115a (= Copt. 109a–116a). Chapter 19: ff. 115a–120b (= Copt. 116a–121b). Chapter 20: ff. 120b–126b (= Copt. 121b–127b). Chapter 21: ff. 126b–133b (= Copt. 127b–134b). Chapter 22: ff. 133b–139b (= Copt. 134b–140b). Concluding section. ff. 140a–143b (= Copt. 141a–144b).

132

S.J. DAVIS AND M.N. SWANSON

‫احكام المعلم على التلميذ المعترف له ايضا يجب ان يعرف حاله جيدً ا‬ ‫لئلا يجيب عليه قانون صعب ما يقدرعليه فيدان المعلم عنه‬ Postscript: ff. 143b–144a (= Copt. 144b–145a). 2. The Battle that the Demons Wage against the Believers: ff. 144b–149a (= Copt. 145b–150a). ‫من قول بعض القديسين في بيان القتال الذي تقاتل به الشياطين‬ ‫المؤمنين وذلك ان ا﷽ خلق ادم وذريته ليصعدهم للمرتبة التي سقطوا‬ ‫منها الشياطين لاجل عصيانهم وامتناعهم من تسبيح ا﷽ كمثل بقية‬ .‫الملائكة‬



Incipit, f. 144b (= Copt. 145b): ‫ولما اخطاء ادم وملك عليه وعلى ذريته ابليس فتحنن الرب وجاء وخلصهم‬ ... ‫بنفسه من الجحيم واصعدهم الى الفردوس‬

Desinit, f. 149a (= Copt. 150b): ‫لان العدو يحرص ان يعمى قلوب الناس عن معرفة هذه وحفظ هذه الثلثة‬ ‫وصايا لكي يقوا عليهم ويهلكهم ولربنا المجد دايما ابدا‬

3. Commentary on the Gospels for Holy Week: ff. 150a–242b (= Copt. 151b–243b). ‫هٶلاء تفاسير اناجيل الجمعة الكبيرة‬

In the colophon on f. 242b (= Copt. 243b), the work is called: ‫تفسير الاناجيل الذي تقري في جمعة البصخة المقدسة‬ 27 sections.

Section 1, Saturday of Lazarus (John): ff. 150b–153b (= Copt. 151b–154b). Section 2, Eve of Palm Sunday (aḥad al-zaytūnah) (Matthew): ff. 154a–157a (= Copt. 155a–158a). Section 3, Gospel of the Eucharistic Liturgy (quddās): ff. 157a–163b (= Copt. 158a–164b). Section 4, Sections of the Passions (fuṣūl al-ālām), Monday morning (bākir): ff. 163b–168b (= Copt. 164b–169b). Section 5, Monday night (‘ashiyah), the eve (laylah) of ­Tuesday: ff. 168b–172a (= Copt. 169b–173a). Section 6, Tuesday morning: ff. 172a–179a (= Copt. 173a–180a). Section 7, Tuesday night: ff. 179a–184b (= Copt. 180a–185b). Section 8, Wednesday morning (John): ff. 184b–191a (= Copt. 185b–192a). Section 9, Wednesday night (Matthew): ff. 191b–193a (= Copt. 192b–194a).



Arabic Theology



133

Section 10, Thursday morning: ff. 193a–201a (= Copt. 194a– 202a). Section 11, Section read over the vessel (faṣl tuqraʼ ‘alā al-qaṣriyah): ff. 201a–202a (= Copt. 202a–203a). Section 12, Section of Paul after al-Laqān (faṣl al-Būlus ba‘d al-Laqān): ff. 202a–203b (= Copt. 203a–204b). Section 13, Section of the Gospel, the Eucharistic Liturgy of Thursday (faṣl injīl quddās al-khamīs): ff. 203b–205a (= Copt. 204b–206a). Section 14, The first hour of Friday, the sections of the Paraclete (fuṣūl al-bāraqlīṭ): ff. 205a–208a (= Copt. 206a–209a). Section 15, The third hour of Friday night: ff. 208b–210a (= Copt. 209b–211a). Section 16, The sixth hour of Friday night: ff. 210a–212b (= Copt. 211a–213b). Section 17, The ninth hour of Friday night: ff. 212b–214b (= Copt. 213b–215b). Section 18, The eleventh hour of Friday night: ff. 214b–216a (= Copt. 215b–217a). Section 19, Morning of Good Friday (bākir yawm al-jum‘ah al-kabīrah): ff. 216a–218b (= Copt. 217a–219b). Section 20, The third hour of Good Friday: ff. 218b–220b (= Copt. 219b–221b). Section 21, The sixth hour of Good Friday: ff. 220b–228b (= Copt. 221b–229b). Section 22, The ninth hour of Good Friday: ff. 228b–233a (= Copt. 229b–234a). Section 23, The eleventh hour of Good Friday: ff. 233a–234b (= Copt. 234a–235b). Section 24, Morning of the Saturday of Joy (bākir sabt al-faraḥ): ff. 234b–235b (= Copt. 235b–236a). Section 25, Section of the Gospel, the Eucharistic Liturgy of the Saturday of Light (faṣl injīl quddās sabt al-nūr): ff. 235a–237b (= Copt. 236a–238b). Section 26, Morning of Easter Sunday (bākir yawm al-aḥad al-‘aẓīm qiyāmat rabbinā Yasu‘ al-Masīḥ): ff. 237b–238a (= Copt. 238b–239a). Section 27, Gospel of the Eucharistic Liturgy of Glorious Easter (injīl quddās al-fiṣḥ al-majīd): ff. 238a–242b  (= Copt. 239a–243b).

134 Date, Language, Script, Material

S.J. DAVIS AND M.N. SWANSON

Date: none indicated. The Handbook claims to have seen the date AM 1227 on f. 150, but notes that this is “unclear.” This probably refers to the reader’s note by Shinūdah, but that date is more likely AM 1387 [= 1670–71 CE]. Thus, the MS had to have been produced no later than August, 1671 CE — specifically, before August 29, 1671. Language and script: Arabic. Black ink with red for titles and  subtitles; the red ink is bright and clear, with something of an  orangish hue. The scribe exhibits a flowing hand with good  control of the ­variation of width of line and confident horizontal strokes. He also uses fatḥah-like signs to indicate the absence of dots over a letter (including final hāʼ, to distinguish it from tāʼ marbūṭah). Lines are well spaced. Material: Paper. The original MS is on a paper of rather heavy  stock, perhaps of Middle Eastern manufacture. No watermarks  are visible, but if such were present they may have be obscured  by the restorations at the center of the sheets. Replacement pages at the end (ff. 242–245) use glossy European paper with  watermarks (Tre Lune, in words as well as figures).

Scribe, Patron/Owner, Restorer

No identification of scribe, patron/owner, or restorer.

Tables of Contents, Colophons, Endowments

Tables of contents: f. 243a: modern table of contents (blue ball point pen). Colophons: none. Endowments (waqf-statements): f. 149b (= Copt. 150b): waqf to Dayr al-Suryān written in a square hand after a stylized bismillāh al-raʼūf al-raḥīm. The statement  is rather restrained, but it emphasizes that the fate of violators will be with “the unbelievers” (al-ghayr muʼminīn).

Pages, Numbering

Frontmatter: ff. i–iii Numbered folia: ff. 3–242 (= Copt. [3–5], 6–107, 109–242, [243]) Backmatter: ff. 243–247. The endpaper has also been numbered as f. 248.



Arabic Theology

135

The original manuscript has Coptic cursive numerals in the upper lefthand corner of recto pages. Under these numerals we also find Arabic numerals. These agree through folio 107. Then the numbers skip to 109 in the original manuscript (one page appears to have been lost from the eleventh quire); for the rest of the manuscript, Coptic cursive = Arabic +1. Thus: ff. ff. ff. ff.

1–5 (no Copt.) 6–107 (= Copt.) 108–241 (= Copt. 109–242) 242–248 (no Copt.)

The leaf pasted to the inside front board and ff. ia–iiia are pages from a Coptic-Arabic text, a Euchologion (khūlājī) according to the Handbook. Folio 3 is glued to the first existing page of the main manuscript, so that f. 3a and f. 3b come from different manuscripts. Copt. 3b–242b constitute the original manuscript; the next leaf (labelled f. 242) is in a different hand and on more recent ­European watermarked paper, and replaces a lost final folio, allowing the text to be completed. The next page, labelled f. 243a, has a modern table of contents (blue ball point pen). Folia 243b–245b are blank. Folia 246–247 and the page attached to the back cover (numbered f. 248) are again pages from a Coptic-Arabic text. Folio 246 is oriented upside down. The manuscript is constructed out of 25 quires (quinions except for the 25th quire, of which only two original leaves remain). Each quire is labeled in the upper left-hand corner of the first page. The quires are easy to discern because of the weakness of the binding. Dimensions, Layout

Dimensions: 23 × 15 cm Area of writing: 18 × 10.5 cm 17 lines/page

Cover, Condition

Undecorated brown leather binding, now very worn. Some of the leather has been lost from the spine. The pages are spotted with wax. The cover has remains of a pair of leather straps, at the center of the front and back covers. On the spine, there is a

136

S.J. DAVIS AND M.N. SWANSON

Le Sphinx sticker with current shelf number, as well as the remains of a paper sticker with a summary of contents, and a bit of another sticker. On the front cover, a paper sticker gives the contents, qalam, and ṣād without a visible number. The three leaves in the frontmatter are recycled from a Euchologion (khūlājī). The third of these leaves is glued to the first of the original MS leaves. The endmatter consists of five leaves, three of which were originally blank. The other two were also recycled from a khūlājī. The binding is weak, so that the volume falls open at divisions between the quires. The manuscript has been restored in the past: pages have been strengthened with strips of paper, and, as noted, a final missing page has been replaced. Most pages are in fairly good condition, although because of the weakness of the binding the volume must be handled with care. Scribal Practice Scribal practice: and Readers’ Readers’ insertions: Insertions 1. On f. 150a (= Copt. 151a), there is a note written by a reader named Shinūdah. It includes a date, given in Coptic cursive  numerals, which seems to be AM 1387 [= 1670/71 CE].  The 300 is written backwards, like a backwards z. The Arabic equivalent has been added: it appears as if 1227 was added  in blue pen, but the first 2 corrected to 3 in pencil, and the  second 2 corrected to something looking like a 9 in pen.



137

Arabic Theology

Cat. No.

DS Arabic Theology 26 (= MS 137) Old number(s): 117 Lāhūt; 157 Lāhūt

Contents

[Cyril III ibn Laqlaq,] The Book of the Confession, also known as The Book of the Teacher and the Disciple 1. [Cyril III ibn Laqlaq,] The Book of the Confession (Kitāb al-i’tirāf): ff. 3a–126b. ‫ كتاب الاعتراف والعمل الذي يخلص النفس من الخطية بايضاح‬:‫أ‬٣ ‫ف‬ ‫بين من الكتب المقدسة‬

‫ كتاب المعلم والتلميذ‬:‫ب‬٣ ‫ف‬



For a detailed description of the text, see the entry for DS Arabic Theology 23 (= MS 134). 22 chapters.



Introduction with table of contents: ff. 3a–8a. Chapter 1: ff. 8b–22a. Chapter 2: ff. 22b–28b. Chapter 3: ff. 28b–35a. Chapter 4: ff. 35a–37b. Chapter 5: ff. 37b–41b. Chapter 6: ff. 41b–44b. Chapter 7: ff. 44b–47b. Chapter 8: ff. 47b–50a. Chapter 9: ff. 50a–54b. Chapter 10: ff. 54b–59a. Chapter 11: ff. 59a–63a. Chapter 12: ff. 63a–68b. Chapter 13: ff. 68b–71b. Chapter 14: ff. 71b–76a. Chapter 15: ff. 76a–79a. Chapter 16: ff. 79a–88a. Chapter 17: ff. 88a–94b. Chapter 18: ff. 94b–102b. Chapter 19: ff. 102b–108a. Chapter 20: ff. 108a–113a. Chapter 21: ff. 113b–118a. Chapter 22: ff. 118a–122a. Conclusion: ff. 122b–125b.

138

S.J. DAVIS AND M.N. SWANSON

‫ايضا يجب ان يعرف تكماله جيدً ا‬ ً ‫احكام المعلم على التلميذ والمعترف له‬ ... ‫ليلا يجيب عليه قانون صعب ما يقدر عليه فيدان المعلم عنه‬

Postscript: ff. 125b–126a. Additional section: f. 126b (incomplete). Incipit (f. 126b): ‫التحليل الذي يقرا على المعترف‬

Date, Language, Script, Material

Text breaks off at (f. 126b): ‫وانعم علينا يا سيدنا بعقلا وقوة وفهما لنتباعد (؟) الى الانقضاء من كل‬ ... ]‫[الاعمال‬

Date: none indicated. Given the watermarks, the MS was probably produced in the 18th or 19th century CE. Language and script: Arabic. Black ink (now rather brown), with red ink (faded to an orangish hue) used for titles, changes of speaker, and dots for pause markings. The script is clear but not professional: the pen line is of even thickness, and there is little in the way of ornamentation or flourish. Words are rather crowded together, and the lines are not perfectly straight. Material: Paper. Medium-weight European stock with Tre Lune (triple crescent moon) watermarks and other designs.

Scribe, Patron/Owner, Restorer

No identification of scribe, patron/owner, or restorer.

Tables of Contents, Colophons, Endowments

Tables of contents: ff. 7b–8a: original table of contents (al-fihrist). Colophons: MS incomplete at the end, colophon lost. Endowments (waqf-statements):

f. 127a: statement of waqf to Dayr al-Suryān with the warning that violators will be excommunicated by God and that those who obey will receive blessing (wa ‘ala banī al-ṭā‘ [sic] taḥill al-barakah). Pages, Numbering

Frontmatter: f. i Numbered folia: ff. 3–127 (= Copt. 1–126, [127]) Backmatter: f. 128



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139

The folia are numbered in Coptic cursive numerals, Copt. 3–126, in the upper left hand corner of the recto pages. Directly above these we find an Arabic “translation” in modern blue pen. There is one additional folio (f. 127) with the waqf-statement that does not bear a Coptic cursive number. The text consists in 13 quinions (which are not labeled). The first quire has lost a leaf, while the final quire has lost its final 3 leaves (including the very end of the text and whatever colophon might have been found there). Dimensions, Layout

Dimensions: 22.5 × 16 cm Area of writing: 16–18 × 10–10.5 cm 17–19 lines/page

Cover, Condition

Plain red leather cover, worn around the edges but in good ­condition. On the spine, the Le Sphinx sticker with the current shelf number has been cellotaped over an older paper sticker, with the title of the work. The manuscript is for the most part in good condition, although the binding is no longer tight, and the front cover has broken away from the intial quires. The volume falls open easily to the central sewing. Some sort of accident (a spill of fluid of some sort?) has led the pages of the first quire to be damaged from above; the spill would have been directly onto f. 10b, then affecting the earlier folios to gradually lesser degrees. Much of the upper left-hand quadrant of f. 10b has lost its text and can no longer be read.

Scribal Practice Scribal practice: and Readers’ 1. In the title, the word īḍāḥ has dots misplaced and the final Insertions consonant is not clear: perhaps the scribe has seen ittiḍā‘. 2. At f. 3b, the alternative name of the work is mentioned, Kitāb al-mu‘allim wa al-tilmīdh, as well as the “translators” of its patristic content: Patriarch Cyril (Kīrilluṣ) ibn Laqlaq ­(formerly known as al-qiss Dā‘ūd) and al-qiss Būlus al-Būshī. It was then reviewed and corrected by al-shaykh… (f. 4a) … al-As‘ad ibn al-shaykh Fakhr al-Dawlah Abī al-Faḍl al-’Assāl. Readers’ insertions:

140 Cat. No. Contents

S.J. DAVIS AND M.N. SWANSON

DS Arabic Theology 27 (= MS 139) Old number(s): none

al-Mu’taman ibn al-‘Assāl, Summary of the Principles of Religion 1. al-Muʼtaman ibn al-‘Assāl, Summary of the Principles of Religion (Majmū‘ uṣūl al-dīn): ff. 7b–165b. Title at f. 7b: ‫كتاب مجموع اصول الذين ومسموع محصول اليقين‬ ‫ ابي اسحق ابن الفضل المعروف بابن العسال‬... ‫المٶتمن‬

70 chapters (abwāb), in 5 parts (ajzāʼ). Introduction: ff. 7b–10a.



[Part One] Chapter 1, The names of Christian authors, especially those whose writings and words are presented in this book: f. 10a–b. ‫اسماء مصنفي النصارة خاصة الواردة تصنيفهم وكلامهم في هذا الكتاب‬









‫مقدمة‬

Chapter 2, Refined brilliance of logic required for scientific learning (al-‘ilm) in some of this book: ff. 10b–15a. ‫لمعة لطيفة من المنطق يفتقر في العلم ببعض هذا الكتاب اليها‬ Chapter 3, On the essence of the creator (may he be exalted) and his characteristics/properties before the union (ittiḥād), in 7 parts: ff. 20a–23b. ‫ اقسام‬٧ ... ‫في ذات البارئ تعالى واوصافه قبل الاتحاد‬

Chapter 4, On the occurrence of the world and the signification of it intellectually and legally, and what ensues from it with respect to the science of discourse (‘ilm al-kalām):  ff. 20a–23b. ‫وشرعيا وما يتلوه من علم الكلام‬ ‫عقليا‬ ‫في حدث العالم والدلالة عليه‬ ً ً Chapter 5, On the intellect, the soul, the body, the image/ form, matter, and the deeds of humankind: ff. 23b–25b. ‫في العقل والنفس والجسم والصورة والهيولي وافعال الانسان‬

Chapter 6, Establishment/proof of deficient copies by more complete ones: ff. 25b–29b. ‫في اثبات النسخ الانقص بالاكمل‬



Arabic Theology



















141

Chapter 7, The credibility of the constancy of the Christians with regard to the intellect and tradition/transmission: ff. 29b–32b. ‫صحة تواتر النصارى من العقل والنقل‬ Chapter 8, An account of the sects/denominations of the Christians: ff. 32b–43b. ‫ذكر مذاهت النصارة‬

Chapter 9, An account of all the sects/denominations belonging to the heretics: ff. 44a–47a. ‫ذكر مذاهب جماعة من ارباب البدع‬

Chapter 10, What the divine books contain with regard to expressions/terms of the faith and their meaning: ff. 47a–49a. ‫ما تضمنتها الكتب الاهية من الفاظ الامانة ومعانيها‬

Chapter 11, The principles that scientific learning (al-‘ilm) requires in this book, transmitted from the truths of al-Ṣafī: ff. 49a–53b. ‫الاصول التي يحتاج العلم بها في هذا الكتاب المنقولة من الصحائح‬ ‫الصفوية‬ Chapter 12, How one discerns the truth of religion, by the learned one, Ḥunayn ibn Isḥaq, the Nestorian physician: ff. 53b–55a. ‫كيفية ادراك حقيقة الذيانة للمعلم حنين ابن اسحق النسطوري‬ ‫المتطبب‬

Chapter 13, Abridged sections from a treatise authored by al-shaykh ‘Īsā ibn Yaḥyā al-Masīḥī al-Jurjānī: ff. 55a–58b. ‫اقسام الذين مما اختصر به من مقالة صنفها الشيخ عيسى ابن يحيى‬ ‫المسيحي الجرجاني‬ Chapter 14, Evidentiary proofs proving that the Christians profess belief in the oneness of God (may he be exalted) from the books of their law: ff. 58b–61b. ‫الادلة الدالة على ان النصارة يوحدون ا﷽ تعالي من كتب شريعتهم‬

Chapter 15, A statement clarifying the genuine truth of the Gospel: ff. 61b–63b. ‫القول في تبيين صدق الانجيل الصادق‬

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S.J. DAVIS AND M.N. SWANSON

[Part Two] Chapter 16, Detailed exposition of the meanings attributed to the terms “the One” (al-wāḥid), “the substance/essence”  (al-jawhar), and “the hypostasis” (al-qunūm), and a summary of their meanings: ff. 64a–65a. ‫تفصيل المعاني التي يقال عليها لفظة الواحد ولفظة الجوهر ولفظة القنوم‬ ‫وتلخيص معانيها‬











Chapter 17, An indication that the Creator (may he be exalted) is an essence/substance (jawhar) that is not in a subject[ed state] and that he is attributed three enduring attributes: ff. 65a–68a. ‫الاشارة بان البارئ تعالي جوهر ليس هو في موضوع وانه موصوف بثلثة‬ ‫صفات مقيم بها‬

Chapter 18, The attributes of the divine essence: ff. 68b–72b. ‫صفات الذات الالهية‬

Chapter 19, On the three hypostases: ff. 72b–79b. ‫في الاقانيم الثلثة‬

[Part Three] Chapter 20, Summary of the terms indicating the meanings  of the [divine] union, especially according to the Jacobite viewpoint: f. 80a–b. ً ‫خاصة‬ ‫تلخيص الالفاظ الدالة على معاني الاتحاد على الرأي اليعقوبي‬

Chapter 21, Prophets of the Old Testament who prophesied about Christ the Lord (to him be the glory) before his appearance: ff. 80b–84a. ‫انبيا العتيقة الذين تنبوا على السيد المسيح له المجد من قبل ظهوره‬

Chapter 22, An account of the necessary reasons for the [divine] union: ff. 84a–85b. ‫ذكر الاسباب الموجبة للاتحاد‬ Chapter 23, On the necessity of the incarnation as well: ff. 85b–87a. ‫ايضا‬ ً ‫على وجوب التآنس‬

Chapter 24, Proofs regarding the lordship/godhead (rubūbiyah) of Christ the Lord: ff. 87a–89a. ‫الاد ّلة على ربوبية السيد المسيح‬



Arabic Theology



















143

Chapter 25, On evidence for the statement, “God became human, and the human being became god”: f. 89a–b. ‫في الدليل على القول بان الاله صار انسان والانسان صار الاه‬

Chapter 26, On the evidence for the statement of the holy Gospel, “The Word became flesh”: f. 89b. ‫لحما‬ ‫في الدليل على ان قول الانجيل المقدس ان الكلمة صار‬ ً

Chapter 27, The [divine] union is the act of the three hypostases and the independent existence of the [divine] union is [effected] through the Word apart from the Father and the Spirit…: ff. 89b–90a. ‫الاتحاد فعل الاقانيم الثلثة وانفراد الاتحاد بالكلمة دون الاب والروح‬

Chapter 28, On the independent existence of the [divine] union through the Word, apart from the Father and the Spirit: f. 90a–b. ‫في انفراد الاتحاد بالكلمة دون الآب والروح‬ Chapter 29, On the emanation/outpouring from the Father: ff. 90b–91a. ‫في الانبثاق من الاب‬ Chapter 30, On the discourse concerning the eternal and temporal act of begetting: ff. 91a–92a. ‫في الكلام على الولاد الازلي والزمني‬

Chapter 31, How to confirm the description of Christ the Lord (to him be the glory), that he is from of old and he is new:  f. 92a–b. ‫كيف يصح وصف السيد المسيح له المجد بانه قديم وانه محدث‬ Chapter 32, On the description of Christ the Lord (to him be the glory) in terms of [his] divinity apart from [his] humanity, and whether it is permissible to describe him as both: ff. 92b–93a. ‫في وصف السيد المسيح له المجد بالالهية دون الانسانية وان كان يجوز‬ ‫وصفه بكل منهما‬

Chapter 33, On the distinction of Christ the Lord through his signs, his words, his deeds, and his virtues from the rest of the prophets: ff. 93a–94b. ‫في امتياز السيد المسيح له المجد باياته واقواله وافعاله وفضائله عن ساير الانبياء‬

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S.J. DAVIS AND M.N. SWANSON

















Chapter 34: On the union of the soul with the body: ff. 94b–95b. ‫في اتحاد النفس بالبدن‬

Chapter 35, On the motive of the One who called Christ the Lord (to him be the glory) to allow the Jews to crucify him, as an act of his own free will: ff. 95b–96b. ّ ‫في سبب الداعي لان السيد المسيح له المجد‬ ‫مكن اليهود منه الى ان‬ ‫صلبوه اختيا ًرا منه‬

Chapter 36, The nature of the union and the status/situation of the crucifixion, killing/slaughter, and burial: ff. 96b–97b. ‫كيفية الاتحاد وحال الصلب والقتل والدفن‬

Chapter 37, On the permanence of the union of the Word with the human being in the situation of his death: ff. 97b–98b. ‫في ثبوت اتحاد الكلمة بالانسان حال موته‬

Chapter 38, On the fact that the Lord (to him be the glory) saved us by means of his coming: f. 99a–b. ‫بمجيه‬ ‫في ان السيد له المجد خلصنا‬ ّ

Chapter 39, The doubts of Abī ‘Īsā al-Warrāq and the response to them by the most revered al-shaykh Yaḥyā ibn ‘Ādī on the appearance of the Word in human nature: ff. 99b–102a. ‫الشكوك من ابي عيسى الوراق والجواب عنها من الشيخ الاجل يحيى ابن‬ ‫عدي على ظهور الكلمة في الناسوت‬

Chapter 40, The doubts presented before the orator Fakhr al-Dīn ibn al-Khaṭīb … on the union and the response of the most  honored al-akh al-Safī: ff. 102a–103b. ‫ على الاتحاد‬... ‫الشكوك الواردة من الامام الخطيب فخر الدين ابن الخطيب‬ ‫وجواب الاخ الفاضل الصفي‬

Chapter 41, The doubts presented on [the question], If Christ already died, who brought him to life?: ff. 103b–104b. ‫الشكوك الوارده على ان المسيح اذا كان قد مات من احياه‬

Chapter 42, The answer to the Jacobite faith by Abī ‘Īsā al-Warrāq and the response to them by Yaḥyā ibn ‘Adī: ff. 105a–106b. ‫اليعقوبية من ابي عيسى الو ّراق والجواب عنهم من يحيى ابن عدي‬ ‫الرد على‬ ّ



Arabic Theology



















145

Chapter 43, The doubts and objections which Abī ‘Īsā  al-Warrāq drew up regarding the Melkite faith: ff. 106b–109a. ‫الملكية‬ ‫الشكوك والاعتراضات نص ابي عيسى الوراق على‬ ّ

Chapter 44, The doubts and objections from Abī ‘Īsā regarding the Nestorian faith: ff. 109a–111b. ‫الشكوك والاعتراضات من ابي عيسى على النسطورية‬

Chapter 45, On the fact that Christ the Lord (to him be the glory) nullified sin through what he introduced [as law] and that he saved us by means of his coming: f. 111b. ‫بمجيه‬ ‫في ان السيد المسيح له المجد ابطل الخطية بما شرعه وانه خلصنا‬ ّ

[Part Four] Chapter 46, On what was requisite for our Lady Mary with  regard to the exaltation/glorification of her essence and her  name for the purpose of conferring favor/distinction on her  through the appearance of Christ the Lord (to him be the glory): f. 112a–b. ‫فيما وجب للسيدة مرتمريم من التعظيم لذاتها ولاسمها لاختصاصها‬ ‫بظهور السيد المسيح له المجد منها‬

Chapter 47, On the obligation to honor, revere, and kiss the  cross and make the sign of its likeness over the bodily members: ff. 112b–114a. ‫في وجوب اكرام الصليب وتعظيمه وتقبيله ورشم مثاله على الاعضاء‬ ‫البدنية‬

Chapter 48, On the representation/painting of images in the churches: ff. 114a–116a. ‫في تصوير الصور في الكنائس‬

Chapter 49, On making melodies in the churches and  monasteries: ff. 116a–117b. ‫في اتخاذ الالحان في الكنائس والاديرة‬

Chapter 50, A discourse on the prophets and apostles: ff. 117b–119b. ‫الكلام في الانبياء والرسل‬ Chapter 51, The first aspect/part giving account of the number of orders of the angels, their ranks and stations, and their favor over humankind, and vice versa, from the book of the

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pure father Dionysius of Burulluṣ (Diyūnāsiyūs al-Burulluṣī), the bishop of Ephesus: ff. 119b–123b. ‫الوجه الاول ذكر عدد رتب الملائكة ودرجاتهم ومنازلهم من كتاب الاب‬ ‫الطاهر ديوناسيوس البرلصي اسقف افسس وتفضيلهم على البشر وبالعكس‬

Chapter 52, An account the angels who fell on account of their jealousy, pride, and sins, and God overturned them on their heads and they became demons: ff. 123b–124a. ‫ذكر الملائكة الذين سقطوا لحسدهم وكبريائهم وخطاياهم وكبها ا﷽ على‬ ‫رأسها وصاروا شياطين‬

Chapter 53, On the patriarch who was the successor of Christ  the Lord (to him be the glory), the successor of his apostles  over the Christian people, and the shepherd of the intelligible spiritual flock in his place: ff. 124b–133b. ‫في البطريرك الذي هو خليفة السيد المسيح له المجد وخليفة رسله على‬ ‫الشعب المسيحي وراعي القطيع الناطق الروحاني من قبله‬ Chapter 54, On repentance, its conditions, its regulations, its bases, and its exigencies: ff. 133b–136b. ‫في التوبة وشروطها ورسومها واركانها ولوازمها‬

Chapter 55, On confession of sin and offenses: ff. 136b–138a. ‫في الاعتراف بالخطايا والذنوب‬

Chapter 56, A statement on [divine] judgment, fate, divine decree, mandate/commissioning, election, and will: ff. 138a–146b. ‫القول في القضاء والقدر والجبر والتفويض والتخير والارادة‬

Chapter 57, A discourse on wealth and poverty, health and sickness, and the division that is present among humankind in such matters: ff. 146b–150b. ‫الكلام في الغنا والفقر والصحة والمرض والتفارق الموجود بين البشر في‬ ‫ذلك‬

Chapter 58, Ḥunayn ibn Isḥaq spoke about the nature of doctrine across the ages: ff. 150b–151b. ‫قال حنين ابن اسحق كيفية الاعتقاد في الاعمار والاجال‬

Chapter 59, On the death of bodies and the wisdom in it: ff. 151b–152a. ‫في موت الاجساد والحكمة فيه‬



147

Arabic Theology







[Part Five] Chapter 60, The first section on the condition of the soul after its division from its body and before the general resurrection: ff. 152b–154b.

‫ النفس] بعد مفارقتها بدنها وقبل‬:‫القسم الاول في حال اتعسر الناس [كذا‬ ‫القيامة العامة‬

Chapter 61, The second section on the promise and its certainty in terms of soul and body, the nature of the  conditions of the world in the resurrection and its exigencies, and the sign of the end of time: ff. 154b–156b.

‫وجسمانيا وكيفية احوال العالم في‬ ‫نفسانيا‬ ‫القسم الثاني في الميعاد وثبوته‬ ً ً ... ‫القيامة ولوازمها وعلامة انقضا (؟) الزمان‬

Chapter 62, On the hereafter and the return of nonexistence, from the forty and from the books of the prophets of the Old Testament: ff. 156b–157b.

‫في المعاد واعادة المعدوم من الاربعين ومن كتب انبياء العتيقة‬



Chapter 63, A statement on the hereafter: ff. 157b–160a.



Chapter 64, On the resurrection of the dead in contradistinction to their classifications: f. 160a.









‫القول في المعاد‬

‫في قيامة الاموات على خلاف طبقاتهم‬

Chapter 65, On the vision of John the son of Zebedee, the apostle: ff. 160a–161a.

‫في جليان يوحنا ابن زبدي الرسول‬

Chapter 66, The destruction, disappearance, and extinction of the world above and below: f. 161a.

‫تخريب العالم العلوي والسفلي واضمحلاله وزواله‬

Chapter 67, A number of viewpoints and doctrines, and the circumstances of their classification: f. 161a–b.

‫عدة ارآ واعتقادات واحوال تفصيلها‬

Chapter 68, Section three on reward and punishment: ff. 161b–162a.

‫وهو القسم الثالث في الثواب والعقاب‬

148

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Date, Language, Script, Material

Chapter 69, On the prayers and eucharistic offerings by means of which they ask for forgiveness on behalf of the dead and by means of which they derive benefit: f. 162b. ‫في الصلوات والقرابين الذين يستغفرون بها عن الاموات وينتفعون بها‬

Chapter 70, [On] the false Antichrist, his pretension, what he does with regard to false signs, and what took place before his coming, during it, and after it…, and [on] Christ the Lord’s destruction of him: ff. 162b–165b. ‫المسيح الدجال الكاذب ودعواه وما يعمله من الايات الكاذبة وما يكون‬ ‫ واهلاك السيد المسيح له‬... ‫قبل مجيه ومعه وبعده‬

Date: Saturday, 26 Misrā, AM 1555 [August 31, 1839 CE] (f. 166a)

Language and script: Arabic. Black ink, with red ink for titles  (chapters and subsections), pause dots. The neat, legible script is  that of a capable scribe. It is characterized by strong horizontal  strokes with very thin teeth (e.g. in the letter sīn) and pronounced  tails to letters. The letters alif and lām have a bit of a flourish  (a widening or small crook) at the top. Chapter numbers are written in larger script and are sometimes accompanied by decorative  elements (four red dots in a cross shape; four red dots in cross shape around black circle; or more elaborate brocaded crosses). Material: Paper. European stock, watermarked (Fratelli Cini plus  various designs). Excellent quality medium-weight folio-sized paper.

Scribe, Patron/Owner, Restorer

Scribe: al-shammās Ḥannis Mīkhāʼīl (ff. 79b, 166a).

Patron/owner: Rāfāʼīl Malaṭī al-Asyūṭī, known as Abū al-Ruʼūs (ff. 4b, 166a–b). Restorer: none identified, although the patron/owner (muhtamm) seems to have glued paper to the original pages and added his own writing to the manuscript.

Tables of Contents, Colophons, Endowments

Tables of contents: ff. 5a–7a: original table of contents (fihrist) Colophons: f. 79b: colophon identifying the scribe (al-nāsikh) as al-shammās Ḥannis ibn Mīkhāʼīl.



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149

f. 166a: colophon by the scribe. The first paragraph gives the date of completion: Saturday, 26 Misrā, AM 1555 [= August 31, 1839 CE]. The second gives the name of the scribe (al-nāsikh): al-shammās Ḥannis ibn Mīkhāʼīl. Endowments (waqf-statements):

f. ivb: The muhtamm is identified as Rāfāʼīl Malaṭī al-Asyūṭī, known as Abū al-Ruʼūs, who wrote this notice in the month of Bashans, AM 1572 [April or May, 1856 CE], “during our stay” at the Monastery of Our Lady in Scetis. The book had been his, but he endowed it to the monastery. (Note that he was donating a manuscript that had already been in existence since 1839 CE: he had commissioned or purchased it, and brought it with him to the monastery, to which he then endowed it.) A formal waqf-statement follows. f. 166b: Another waqf-statement by the muhtamm, Rāfāʼīl Malaṭī al-Asyūṭī, known as Abū al-Ruʼūs. The two statements (ff. 4b and 166b) refer to one another. It is accompanied by a warning that the fate of whoever violates the waqf will be with Judas Iscariot or Simon Magus. f. 166a–b: At the top of folio 166a, paper has been glued to the original folio, perhaps in order to repair a damaged leaf. On this replacement paper, the same hand as the muhtamm from f. 4b identifies the muhtamm as Rāfā’īl Malaṭī al-Asyūṭī, called Abū l-Ru’ūs, who left the world (and “even the children”) to seek salvation and brought this book with him (f. 166b). This is ­followed by a formal waqf-statement, endowing the volume to Dayr al-Suryān. Pages, Numbering

Frontmatter: ff. i–iv Numbered folia: ff. 5–166 (= Copt.) Backmatter: ff. 167–170 Coptic cursive numerals are recorded from folio 5, with Arabic  “translations” in modern pen. Folia i–iv were part of the original first quire, but are unnumbered. Folia i–iva are blank. Folio ivb contains  a waqf-statement. The last four leaves are blank (ff. 167–170). The manuscript consists of 17 quinions (quires of 10 leaves);  there are no quire numbers. Folio 166 consists of two leaves: at the bottom, another almost-half leaf is glued to the page.

150

S.J. DAVIS AND M.N. SWANSON

Dimensions, Layout

Dimensions 42.5 × 27 cm Area of writing: 31–31.5 × 19–19.5 cm 25–30 lines/page

Cover, Condition

Brown leather cover with tooled geometrical designs on both  front and back: a rectangular frame made of tooled straight lines and small sun-shaped stamps encloses a large area with small  vegetal designs in the corners and a central mandorla, with  added stamps that make a cross-like pattern. A pair of leather  loops have been preserved at the edge of the front cover; on the  back cover, the straps that would have ended in a kind of button to go through the loop have broken off just above the surface of the cover. The cover is now quite worn at the edges, and the bottom  of the spine has torn. There is a Le Sphinx sticker with the present call number at the top of the spine, and a modern small sticker  with the same number taped to the bottom right-hand corner of the back cover. On the front cover, a shield-shaped paper sticker gives the title of the work. The manuscript on the whole is well preserved, but the binding is now very loose, and the outer quires are barely bound to the volume. There is some moisture damage to the lower corners of pages toward the end of the manuscript. Some restoration of the manuscript has taken place, with paper added to the edges of the sheets in the front- and backmatter, seemingly by the patron/owner.

Scribal Practice Scribal practice: and Readers’ 1. On f. 79b, there is a request for prayers at the end of Part Two Insertions by the scribe (al-nāsikh), the deacon Ḥannis Mīkhāʼīl. Readers’ insertions:



Arabic Theology

151

Cat. No.

DS Arabic Theology 28 (= MS 140) Old number(s): 95 Lāhūt; 77

Contents

al-Mu’taman ibn al-‘Assāl, Summary of the Principles of Religion 1. al-Muʼtaman ibn al-‘Assāl, Summary of the Principles of Religion (Majmū‘ uṣūl al-dīn). For a detailed description of the text, see the entry for DS Arabic Theology 27 (= MS 139). 70 chapters (abwāb), in 5 parts (ajzāʼ).

Table of Contents (fihrist): ff. 1a–5b. Introduction (muqaddimah): ff. 6a–12a. [Part One] Chapter 1: ff. 12a–13b. Chapter 2: ff. 13b–22b. Chapter 3: ff. 22b–24a. Chapter 4: ff. 24a–33a. Chapter 5: ff. 33a–40b. Chapter 6: ff. 40b–53b. Chapter 7: ff. 53b–59a. Chapter 8: ff. 59a–83b. Chapter 9: ff. 83b–90a. Chapter 10: ff. 90a–95a. Chapter 11: ff. 95a–105b. Chapter 12: ff. 105b–108a. Chapter 13: ff. 108a–119a. Chapter 14: ff. 119a–124a. Chapter 15: ff. 124a–128b. [Part Two] Chapter 16: ff. 129a–131b. Chapter 17: ff. 131b–138b. Chapter 18: ff. 138b–147b. Chapter 19: ff. 147b–163b. [Part Three] Chapter 20: ff. 164a–165b. Chapter 21: ff. 165b–172b. Chapter 22: ff. 173a–176a. Chapter 23: ff. 176a–180a. Chapter 24: ff. 180a–184a.

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Chapter 25: Chapter 26: Chapter 27: Chapter 28: Chapter 29: Chapter 30: Chapter 31: Chapter 32: Chapter 33: Chapter 34: Chapter 35: Chapter 36: Chapter 37: Chapter 38: Chapter 39: Chapter 40: Chapter 41: Chapter 42: Chapter 43: Chapter 44: Chapter 45: [Part Four] Chapter 46: Chapter 47: Chapter 48: Chapter 49: Chapter 50: Chapter 51: Chapter 52: Chapter 53: Chapter 54: Chapter 55: Chapter 56: Chapter 57: Chapter 58: Chapter 59: [Part Five] Chapter 60: Chapter 61:

ff. 184a–185a. f. 185a. ff. 185a–186a. ff. 186a–187a. ff. 187a–188a. ff. 188a–190a. ff. 190a–191b. ff. 191b–192a. ff. 192a–196a. ff. 196a–198a. ff. 198a–201a. ff. 201a–203b. ff. 203b–206a. ff. 206a–207b. ff. 207b–212b. ff. 212b–216b. ff. 216b–219b. ff. 219b–223b. ff. 223b–229a. ff. 229a–235b. ff. 235b–236a. ff. ff. ff. ff. ff. ff. ff. ff. ff. ff. ff. ff. ff. ff.

236b–237b. 237b–240b. 241a–245b. 245b–249a. 249a–253b. 253b–262a. 262a–263b. 263b–283a. 283a–290a. 290a–294a. 294a–313a. 313a–322b. 322b–325a. 325a–326b.

ff. 327a–332b. ff. 332b–337b.



Arabic Theology

Date, Language, Script, Material

Chapter Chapter Chapter Chapter Chapter Chapter Chapter Chapter Chapter

62: 63: 64: 65: 66: 67: 68: 69: 70:

153

ff. 337b–339b. ff. 339b–345a. f. 345a–b. ff. 345b–347a. f. 347a–b. ff. 347b–349a. ff. 349a–351a. f. 351a–b. ff. 352a–358b.

Date: 7 Abīb, AM 1571 [= July 14, 1855 CE] (f. 163b); Baramūdah, AM 1572 [April-May 1856 CE] (f. 358b) Language and script: Arabic. Black ink, with red ink for titles, ­subtitles, and dots marking pauses. Neat and legible if not ­elegant script: the letters are very simply formed (initial hā’ looks like a slightly leaning theta). Lines are not even but rise and fall slightly. The scribe has left generous margins, which helps in the presentation of the text. Material: Paper. Fairly heavy European stock, watermarked  (FRATE[L]LI CORTI). The folia are somewhat discolored from  age. The papers do not seem to be always of equal thickness. The frontmatter and endmatter bear Andrea Galvani Pordenone, Shield with man-in-the-moon, and Fratelli Corti watermarks. The folio  with Andrea Galvani Pordenone watermarks is less discolored.

Scribe, Patron/Owner, Restorer

Scribe: Bishārah Iqlawdiyūs from Mayr, but living in al-Minshāt al-Kubrā (f. 163b). Patron/owner: al-qummuṣ ‘Abd al-Quddūs (f. 358b). Restorer: none identified.

Tables of Contents, Colophons, Endowments

Tables of contents: ff. 1a–5b: original scribal table of contents Colophons: f. 163b: colophon at the end of Part Two, completed 7 Abīb, AM 1571 [= July 14, 1855 CE]. The scribe is Bishārah Iqlawdiyūs from Mayr, and living in al-Minshāt al-Kubrā. f. 358b: colophon at the end of the book, completed during the month Baramūdah, AM 1572 [April-May 1856 CE].

154

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Endowments (waqf-statements): Bottom of the spine: waqf Dayr al-Suryān ff. 358b–359a: note by the owner, al-qummuṣ ‘Abd al-Quddūs, including a statement of waqf (in a square, thick-lined hand) to Dayr al-Suryān, with warnings against violators and blessings upon those who obey (taḥt ‘aqd kalimat Allāh al-qāṭi‘ah al-māni‘ah wa-ibn al-ṭā‘ah taḥill ‘alayhi al-barakah wa al-mukhālif ḥāluhu khālif). Pages, Numbering

Frontmatter: ff. i–x Numbered folia: ff. 1–359 (= Copt. 1–8, 10–45, 47–175, 177–197, 200–2004, 206–365) Backmatter: ff. 360–369 There are Coptic cursive numbers in the upper lefthand corners of the recto pages, with Arabic numerals in the lower lefthand corners. The scribe appears to have been a little careless in numbering his pages in Coptic cursive: from his count, he omitted 9, 46, 176, 198, 199, 205. Thus, following the Arabic numerals in the lower LH corner, we have: ff. ff. ff. ff. ff. ff.

1–8 9–44 45–173 174–194 195–199 200–359

= = = = = =

Copt. Copt. Copt. Copt. Copt. Copt.

10–45 47–175 177–197 200–204 206–365

The frontmatter consists of a blue flyleaf (f. i), 4 leaves with  Andrea Galvani Pordenone and man-in-the-moon-in-a-shield  watermarks (ff. ii–v), and 5 leaves with Fratelli Corti watermarks in heavier paper (ff. vi–x). The backmatter consists of 5 Fratelli  Corti leaves (ff. 360–364), 4 Andrea Galvani Pordenone leaves  (ff. 365–368), and a blue flyleaf (f. 369). The quire-structure of the book is not immediately evident: quires are not marked. Dimensions, Layout

Dimensions: 27.5 × 21.5 cm Area of writing: 21 × 14 cm 18–20 lines/page

Cover, Condition

Black cloth cover with black leather covering the ribbed spine, red leather reinforcements at the outer corners. On the spine we have, from the top: the Le Sphinx sticker with the current



Arabic Theology

155

shelf number; title in gild; the number 1; waqf Dayr al-Suryān at the bottom. The book is tightly bound and in good condition. The MS is in the form of a modern book with straight cut edges and red stippling on the edges. This binding of pages — straight cut, stippled, supplied with blue endpapers and flyleaves, with some AGP papers at either end — is found in other MSS in the collection. Scribal Practice Scribal practice: and Readers’ Readers’ insertions: Insertions 1. On f. 358b, there is a note by the owner, al-qummuṣ ‘Abd al-Quddūs, followed by a waqf-statement on f. 359a.

156

S.J. DAVIS AND M.N. SWANSON

Cat. No.

DS Arabic Theology 29 (= MS 141) Old number(s): 96 Lāhūt; 13 Lāhūt

Contents

al-Mu’taman ibn al-‘Assāl, Summary of the Principles of Religion 1. al-Muʼtaman ibn al-‘Assāl, Summary of the Principles of Religion (Majmū‘ uṣūl al-dīn). For the contents, see the entry for DS Arabic Theology 27 (= MS 139). The title on f. 1a is rather confused:  ... ‫مجموع اصول اصول الذين [كذا] ومسموع محصول اليقين تاليف‬ ‫ ابي اسحق ابن الفضل المعروف بابن العسال‬... ‫الموتمن‬



70 chapters (abwāb), in 5 parts (ajzāʼ).



Table of Contents (fihrist): ff. 1a–4b. Introduction (muqaddimah): ff. 4b–8b. [Part One] Chapter 1: ff. 8b–9b (= Copt.). Chapter 2: ff. 9b–15b (= Copt.). Chapter 3: ff. 15b–21a (= Copt.). Chapter 4: ff. 21a–26a (= Copt.). Chapter 5: ff. 26a–29a (= Copt.). Chapter 6: ff. 29a–34b (= Copt.). Chapter 7: ff. 34b–38b (= Copt.). Chapter 8: ff. 38b–54b (= Copt.). Chapter 9: ff. 55a–59a (= Copt.). Chapter 10: ff. 59a–62b (= Copt.). Chapter 11: ff. 62b–69a (= Copt.). Chapter 12: ff. 69a–71a (= Copt.). Chapter 13: ff. 71a–76b (= Copt.). Chapter 14: ff. 76b–81a (= Copt.). Chapter 15: ff. 81a–84a (= Copt.). [Part Two] Chapter 16: ff. 84b–86b (= Copt.). Chapter 17: ff. 86b–91b (= Copt.). Chapter 18: ff. 91b–98a (= Copt.). Chapter 19: ff. 98a–110b (= Copt.).



Arabic Theology



157

[Part Three] Chapter 20: ff. 111a–112b (= Copt.). Chapter 21: ff. 112b, 112bisa–b, 113a–117a (= Copt. 112b–118a). Chapter 22: ff. 117a–119b (= Copt. 118a–120b). Chapter 23: ff. 120a–122b (= Copt. 121a–123b). Chapter 24: ff. 122b–126a (= Copt. 123b–127a). Chapter 25: f. 126a–b (= Copt. 127a–b). Chapter 26: f. 126b (= Copt. 127b). Chapter 27: ff. 126b–127b (= Copt. 127b–128b). Chapter 28: ff. 127b–127bisa (Copt. 128b–129a). Chapter 29: ff. 127bisa–128a (= Copt. 129a–130a). Chapter 30: ff. 128a–129b (= Copt. 130a–131b). Chapter 31: ff. 129b–130b (= Copt. 131b–132b). Chapter 32: ff. 130b–131a (= Copt. 132b–133a). Chapter 33: ff. 131a–134a (= Copt. 133a–136a). Chapter 34: ff. 134a–135b (= Copt. 136a–137b). Chapter 35: ff. 135b–138a (= Copt. 137b–140a). Chapter 36: ff. 138a–140a (= Copt. 140a–142a). Chapter 37: ff. 140a–141b (= Copt. 142a–143b). Chapter 38: ff. 141b–143a (= Copt. 143b–145a). Chapter 39: ff. 143a–147a (= Copt. 145a–149a). Chapter 40: ff. 147a–150a (= Copt. 149a–152a). Chapter 41: ff. 150b–152b (= Copt. 152b–154b). Chapter 42: ff. 152b–156a (= Copt. 154b–158a). Chapter 43: ff. 156a–160a (= Copt. 158a–162a). Chapter 44: ff. 160a–165a (= Copt. 162a–167a). Chapter 45: f. 165a–b (= Copt. 167a–b). [Part Four] Chapter 46: f. 167a–b (= Copt. 169a–b). Chapter 47: ff. 167b–170b (= Copt. 169b–172b). Chapter 48: ff. 170b–174b (= Copt. 172b–176b). Chapter 49: ff. 174b–177b (= Copt. 176b–179b). Chapter 50: ff. 177b–181b (= Copt. 179b–183b). Chapter 51: ff. 181b–188b (= Copt. 183b–190b). Chapter 52: ff. 188b–190a (= Copt. 190b–192a). Chapter 53: ff. 190a–207a (= Copt. 192a–209a). Chapter 54: ff. 207a–212b (= Copt. 209a–214b).

158

S.J. DAVIS AND M.N. SWANSON

Date, Language, Script, Material

Chapter 55: Chapter 56: Chapter 57: Chapter 58: Chapter 59: [Part Five] Chapter 60: Chapter 61: Chapter 62: Chapter 63: Chapter 64: Chapter 65: Chapter 66: Chapter 67: Chapter 68: Chapter 69: Chapter 70:

ff. ff. ff. ff. ff.

212b–216a (= Copt. 214b–218a). 216a–231a (= Copt. 218a–233a). 231a–238b (= Copt. 233a–240b). 239a–241a (= Copt. 241a–243a). 241a–242a (= Copt. 243a–244a).

ff. 242b–247a (= Copt. 244b–249a). ff. 247a–251a (= Copt. 249a–253a). ff. 251a–252b (= Copt. 253a–254b). ff. 252b–257a (= Copt. 254b–259a). f. 257b (= Copt. 259b). ff. 257b–259a (= Copt. 259b–261a). f. 259a–b (Copt. 261a–b). ff. 259b–260b (= Copt. 261b–262b). ff. 260b–262a (= Copt. 262b–264a). ff. 262a–263a (= Copt. 264a–265a). ff. 263a–268b (= Copt. 265a–270b).

Date: Friday, 27 Amshīr, AM 1574 [= Friday, March 5, 1858 CE] Language and script: Arabic. The black ink has faded in places to a kind of silvery grey; the “red” inks used for headings, punctuation, etc. have aged differently, and now appear more orange, or silvery rose. The distinctive hand of Rāfā’īl Malaṭī (who is also the muhtamm in DS Arabic Theology 27 = MS 139). The script is carefully written and rather square, with strong ­horizontal and vertical lines, and with small teeth and loops at the line. It fills the writing space very efficiently. The sheets are faintly ruled for use, allowing for carefully spaced lines and straight margins (and the scribe regularly stretches the final word in a line to bring it to the margin). Material: Paper. Medium-to heavy European stock, watermarked (shield with three six-pointed stars, topped by a crown; or the same design but just one six-pointed star).

Scribe, Patron/Owner, Restorer

Scribe: Rāfāʼīl Malaṭī al-Asyūṭī, also known as Abū l-Ruʼūs (f. 269a–b). Patron/owner: al-ab al-rāhib al-qummuṣ Yūsuf al-Maḥallāwī, a priest at Dayr al-Suryān (ff. 166a, 269b). Restorer: none identified.



Arabic Theology

Tables of Contents, Colophons, Endowments

159

Tables of contents: ff. 1a–4b: original table of contents for the MS Colophons:

f. 166a: colophon at the end of Part Three names the muhtamm as al-ab al-rāhib al-qummuṣ Yūsuf al-Maḥallāwī, a priest at Dayr al-Suryān. f. 269a–b: colophon for the entire MS. Indicates the date of completion as Friday, 27 Amshīr, AM 1574 [= Friday, March 5, 1858 CE]. Identifies the scribe (al-nāsikh) as al-shammās Rāfāʼīl Malaṭī al-Asyūṭī, known as Abū l-Ruʼūs. f. 271a–b: colophon after Part Five, followed by a waqf-statement. Endowments (waqf-statements):

f. 166a: the muhtamm, identified as Yūsuf al-Maḥallāwī, endows the MS to the Church of the Virgin Mary at Dayr al-Suryān (it is designated for the khizānat al-kutub). The fate of the one who violates the waqf will be with Judas Iscariot and Simon Magus. f. 168a: acknowledgement of the muhtamm and statement of waqf. f. 269b: again, the muhtamm, identified Yūsuf al-Maḥallāwī,  endows the MS to the Church of the Virgin Mary at Dayr al-Suryān (designated for the khizānat al-kutub). The fate of the one who  violates the waqf will be with Judas Iscariot and Simon Magus. f. 271a–b: waqf-statement, preceded by a colophon. Pages, Numbering

Frontmatter: ff. i–xi Numbered folia: ff. 1–112, 112bis, 113–127, 127bis, 128–269 (= Copt. 1–271) Endmatter: ff. 270–281 For the numbered folia, Coptic cursive numbers have been written in the upper lefthand corner of recto pages. These are original to the MS. Arabic numerals have been written in the lower lefthand corner of recto pages. These are later additions in blue pen. ­Following the Arabic, these correspond to one another as follows: ff. 1–112 f. 112bis ff. 113–127 f. 127bis ff. 128–269

= Copt. = Copt. 113 = Copt. 114–128 = Copt. 129 = Copt. 130–271

160

S.J. DAVIS AND M.N. SWANSON

The frontmatter consists of a quire with 5 remaining leaves (the original quire may have included the page glued to the front cover), plus a complete quire of 6 leaves. The backmatter ­consists of 12 blank leaves: 7 remaining leaves of a quarternion, plus 5 leaves of a quire of 6 (which probably includes the page pasted to the back cover). The main part of the MS consists of 27 quinions plus a final quarternion, on which only one leaf ­contains writing. Dimensions, Layout

Dimensions: 31 × 23.5 cm Area of writing: 20.5–21.5 × 16–16.5 cm 21–24 lines/page The paper has been faintly ruled into a 22 × 16 cm grid of 22 rows and 3 columns. On pages with 21 lines, the final row has been left blank.

Cover, Condition

Brown leather cover, a little worn especially at the corners, but in fairly good condition. It is decorated on both front and back with a tooled rectangular frame (containing floral cross-shaped stamps) and tooled diagonal lines intersecting at the center, where there is a stamp; more stamps arranged in the shape of crosses are found in each of the four triangular sections thus created. Two leather loops have been preserved on the outer edge of the front cover; on the back, the upper strap with nub or “button” has been preserved, while the lower strap has been torn away below the button. The design is nearly identical to DS Arabic Theology 1 and 5 (= MSS 112 and 116), and similar to DS Arabic Commentary 28 (= MS 88). Three stickers are preserved. On the spine, first there is a Le Sphinx sticker with the current shelf number, then the remains of the small blue sticker with a former (now illegible) shelf number. At the top of the front cover, a rectangular paper sticker, now worn, gives the name and author of the work. The manuscript is complete and generally in good condition, although the binding is a little weak; the pages have pulled apart between the frontmatter and folio 1a. The inside front board are covered with a brown granular substance.



Arabic Theology

161

Scribal Practice Scribal practice: and Readers’ 1. f. xia: contains a decorative frame with a brocade design in Insertions black and silvery red ink 2. f. xib: contains a decorative cross with the same brocaded patterns and inks. 3. f. 1a (top): contains a geometric brocaded “table” or  “bedstead” design, where the three “legs” partially enclose  the Arabic heading bismillāh al-qawī (“in the name of the  Powerful One”) and the Greek heading sun theou (“with  God”). 4. ff. 4a, 110b, 165b: the scribe fills in space at the end of ­sections with prayers or requests for prayers. 5. Spaces have been left at the beginnings of parts for decorative designs, but some were never added (for Part Two, f. 84b; for Part Three, f. 111a; for Part Four, all of f. 166b, which is blank). There is a geometric table design at f. 242b (for Part Five). Readers’ insertions: 1. Folio ia has modern notes: title, date, number of pages, old and new call numbers, library stamp.

‫ ‪162‬‬

‫‪S.J. DAVIS AND M.N. SWANSON‬‬

‫)‪DS Arabic Theology 30 (= MS 142‬‬ ‫)‪Old number(s): 81; 14 Lāhūt (handbook‬‬

‫‪Abū Shākir ibn al-Rāhib, The Book of the Cure‬‬ ‫‪1. Abū Shākir ibn al-Rāhib, The Book of the Cure (Kitāb al-shifāʼ):‬‬ ‫‪ff. 1a–261a (Copt. 6a–266a).‬‬ ‫‪ Title on f. 1a (Copt. 6a):‬‬ ‫كتاب الشفاء في كشف ما استتر من لاهوة سيدنا المسيح واختفا وحقيقة‬ ‫ايضا والمشترك‬ ‫لاهوته وانسانيته واسماه المختصة بلاهوته والمختصة ببشريته ً‬ ‫بينهما وكذلك اعماله اللائقة بلاهوته واللائقة بانسانيته ايضا والدالة على‬ ‫ماخودا من اقوال الانبياء والانجيل‬ ‫لاهوته وناسوته معا مما جمع ذلك‬ ‫ً‬ ‫المقدس ورسائل الرسل تلاميذ ربنا والاهنا يسوع المسيح له المجد‬ ‫‪This is followed by a statement identifying the author, Abū‬‬ ‫‪Shākir ibn al-Rāhib, a deacon of the Mu‘allaqah Church in‬‬ ‫‪Old Cairo (Miṣr), and indicating that the work was written in‬‬ ‫‪AM 984 [= 1267/8 CE]:‬‬ ‫شماسا على‬ ‫مما اهتم بجمعه وتاليفه العبد الحقير الغير مستحق ان يدعا‬ ‫ً‬ ‫كنيسة الست السيدة الطاهرة البتول مرتمريم المعلقة بمصر المختصة‬ ‫بالقبط اليعاقبة المصريين ابو شاكر ابن الراهب ابو الكرم بطرس ابن‬ ‫المهذب في شهور سنة تسعماية اربع وثمانين للشهداء الاطهار‬

‫ ‬

‫‪Introduction with table of contents: ff. 1a–13b (Copt. 6a–18b).‬‬ ‫‪Title and Table of Contents: f. 1a–b.‬‬ ‫‪a. On the difference between Allāh and ilāh: ff. 1b–2b.‬‬ ‫ما الفرق بين قولنا ا﷽ تعالى وبين قولنا اله‬

‫ ‬ ‫ ‬ ‫ ‬

‫‪b. On the unity of God: ff. 2b–7a.‬‬ ‫فأما توحيد ذات ا﷽ تعالى الاله الخالق صفاته‬

‫‪c. On the name “Father, Son, and Holy Spirit”: ff. 7a–9b.‬‬ ‫فأما اسم الاب والابن والروح القدس‬

‫ ‬ ‫ ‬

‫‪d. On proofs from revelation and reason: ff. 9b–13b.‬‬ ‫فأما ا ادلة الشرع خوارق الآيات والمعجزات‬

‫ ‬

‫‪Root One: The prophecies of the prophets: ff. 13b–77a‬‬ ‫‪(Copt. 18b–82a).‬‬ ‫الاصل الاول نبوات الأنبياء الدالة على ظهور سيدنا المسيح كلمة ا﷽‬ ‫المتجسد‬

‫ ‬

‫‪Cat. No.‬‬ ‫‪Contents‬‬



163

Arabic Theology



a. Preamble (al-fātiḥah): ff. 13b–14b.



b. Divine Manifestations (thāʼuriyyāt): ff. 14b–25b.

‫الفاتحة‬ ‫ثاؤوريات‬

8 in number: the visions of Isaiah (f. 14b), Ezekiel (f. 15a), Daniel (f. 17b), Abraham (f. 19a), Jacob (f. 22a), Moses at Horeb (f. 22b), the people of Israel at the ­mountain (f. 23a), and Moses when he received the tablets of the Ten Commandments (f. 24b). c. Result (al-natījah), from the sayings of the prophets: ff. 25b–77a.

‫النتيجة من اقوال الأنبياء الدالة على الهية المسيح الاله الخالق القديم‬ ‫الازلي وعلى بشريته الزمنية المحدثة وانه هو هو ابن ا﷽ ا﷽ [كذا] وابن‬ ‫البشر‬

29 fruits (thamrah) and 159 sections (faṣl). This is a major Old Testament testimonia catalogue of 159 testimonia to 29 aspects of the coming and career of Christ, often with commentary.

Root Two: From the Sayings of the Gospels: ff. 77b–180b (Copt. 82b–185b).

‫الاصل التاني من الاقوال الانجيلية‬

a. Preamble (al-fātiḥah): f. 77b. b. Divine Manifestations (thāʼuriyyāt): ff. 77b–95b. 5 in number: the Transfiguration (f. 77b), Christ’s Baptism by John (f. 79b), walking on water (f. 81a), the Crucifixion and the signs associated with it (f. 81b), the Resurrection (f. 87a). c. Result (al-natījah), true divine revelations of Christ our Lord and the truth of his humanity: ff. 95b–180b. ‫النتيجة ظهور حقيقة الهية سيدنا المسيح وحقيقة بشريته‬





16 fruits and 96 sections.



Root Three: From the Writings of the Apostles: ff. 180b–237b (Copt. 185b–242b).

‫الاصل الثالث الاقوال الرسولية الرسل [كذا] الحواريون تلاميد سيجنا‬ ‫المسيح له المجد‬

164

S.J. DAVIS AND M.N. SWANSON

a. Preamble (al-fātiḥah): ff. 180b–182a. b. Divine Manifestations (thāʼuriyyāt): ff. 182a–189b. 5 in number: the Ascension (f. 182a), Saul’s vision and election (f. 186a), the ascension of Paul to the third heaven (f. 188b), the vision of Stephen (f. 188b), the beginning of the Gospel of John (f. 189a). c. Result (al-natījah), the statement about the truth of the divinity of Christ our Lord and the truth of his humanity: ff. 189b–237b. 16 fruits and 139 faṣl.



‫النتيجة وهي القول بحقيقة الاهية سيدنا المسيح وحقيقة بشريته‬ ...‫الماخودة من‬

[The remainder of the sentence has dropped out of the text.]

Conclusions: ff. 237b–261a (Copt. 242b–266a). a. First Conclusion, On the possibility of the eternal indwelling the temporal, in 4 rational arguments (uṣul): ff. 237b–239b. ‫الخاتمة الاولة في ثبوت حقيقة حلول القديم في المحدث وذلك يتبين‬ ‫من نتيجة العلم باربعة اصول‬



b. Second Conclusion, On the reasons for the Incarnation, in 12 arguments (dalīl): ff. 239b–261a.

‫الخاتمة الثانية في الاستدلال على سباب التجسد وهو اثني عشر دليلا‬



The final dalīl (f. 257b) is a Christological exegesis of Psalm 44 (45).



Appendix, From the sayings of one of the holy fathers: ff. 261b–263a (Copt. 266b–268a).

‫من قول بعض الاباء القديسين نيح ا﷽ نفسه ورحمنا بصلاته‬

[Response to questions about groups of the Jacobites (firaq … fī millat al-Ya‘qūbiyyah) and their beliefs about the divinity and humanity of Christ.] Incipit, f. 261b:





﷽‫قراة فصولات وردة على مستفتيهه (؟) ستدعيه الاجابة عنها اطال ا‬ ‫في النعماء السابغة كاتبها ومنحه المواهب الروحانية‬ Desinit, f. 273a (damaged folio):

].... .... ....[ ‫استحقوا الدينار في الساعة الحادية عشر يا اله الرحمة بحق‬ ‫اليك تضرع مسكنتي امين امين امين‬



Arabic Theology

Date, Language, Script, Material

165

Date: Thursday, 14 Baʼūnah, AM 1504 [= June 19, 1788 CE] (f. 263a) Language and script: Arabic. Black ink, with red ink used for titles, subtitles (and sub-subtitles, etc.), as well as pause marks. Written in a clear, careful scribal hand. Material: Paper. European stock, with Tre Lune watermarks.

Scribe, Patron/Owner, Restorer

Scribe: not identified. Patron/owner: al-qiss Jirjis, khādim of the Monastery of St. Macarius (Dayr Maqāriyūs); then al-usquf Anbā Buṭrus, khādim of Dayr al-Suryān (Dayr al-Sitt al-Sayyidah bi-l-Suryān) and bishop of Manfalūṭ (f. 263a). Restorer: none identified.

Tables of Contents, Colophons, Endowments

Tables of contents: f. 1a–b: incomplete table of contents for the Kitāb al-shifāʼ. Colophons: f. 263a: scribal colophon stating that the MS was completed on Thursday, 14 Baʼūnah, 1504 [= June 19, 1788 CE]. Endowments (waqf-statements): f. 263a: waqf-statement (which has been damaged and repaired with Japanese paper) to Dayr al-Suryān (Dayr al-Sitt al-Sayyidah abū al-Suryān). After some simple decorative elements and a kind of seal from Bishop Buṭrus, there is a statement of ownership: al-usquf Anbā Buṭrus, khādim of Dayr al-Suryān (Dayr al-Sitt al-Sayyidah bi-l-Suryān), whose see is in the Manfalūṭ district (wilāyah Manfalūṭiyyah). He mentions that he purchased it for its price from its previous owner, al-qiss Jirjis, khādim of the Monastery of St. Macarius (Dayr Maqāriyūs). The waqf-statement appears incomplete, ending in fa-yakūn… (after which we would expect the typical warnings against removing the volume from the library).

Pages, Numbering

Frontmatter: ff. i–viii Numbered folia: ff. 1–263 (Copt. 6–268) Backmatter: ff. 264–268

166

S.J. DAVIS AND M.N. SWANSON

The folia are numbered in Coptic cursive numerals in the upper left-hand corner of the recto pages (perhaps by the scribe); they are also numbered in Arabic numerals in modern blue pen in the lower left-hand corner. The Coptic cursive number is always 5 more than the Arabic number. The frontmatter consists of one blue flyleaf, 4 modern (brownish) leaves, and 3 leaves on the same paper as the main MS. The backmatter consists of 4 modern (brownish) leaves and a blue flyleaf. Dimensions, Layout

Dimensions: 31.7 × 22.0 cm Area of writing: 24.5 × 16. cm 23 lines/page

Cover, Condition

Standard mid-20th-century binding: black cloth with red leather reinforcements at corners and black leather spine. Ribbed spine with gilded lettering, and the following from top down: Le Sphinx sticker with present library number; al-shifāʼ fīmā istatar fī lāhūt al-masīḥ, qalam 1 (and the remains of a previous sticker); a small blue sticker that has been crossed out; and waqf Dayr al-Suryān. The leaves have been straight-cut and “dappled” on the edges. The manuscript is generally in excellent condition, although ff. 260­–261 are quite badly torn, and ff. 262–263 have been restored with Japanese paper: some text has been lost on f. 263, and it is difficult to see through the Japanese paper. The binding is strong, such that the division into quires is not immediately evident.

Scribal Practice Scribal practice: and Readers’ Readers’ insertions: Insertions



167

Arabic Theology

Cat. No. Contents

DS Arabic Theology 31 (= MS 143) Old number(s): 86; 27 Lāhūt; 34 Lāhūt (handbook)

Abū Shākir ibn al-Rāhib, The Book of the Proof

1. [Abū Shākir ibn al-Rāhib,] The Book of the Proof (= Kitāb al-Burhān): ff. 1a–308a (= Copt. 2a–304a) (for irregularities in pagination, see under “Pages, Numbering”).

‫ يشرح برهان ويكشف منه ما استتر من لاهوة سيدنا‬... ‫كتاب البرهان‬ ‫المسيح واختفا وحقيقة لاهوتة وانسانيته واسماه المختصة بلاهوته والمختصة‬ ‫ببشريته ايضا والمشتركة بينهما ولذلك قال اعماله اللائقة بلاهوته واللائقة‬ ‫ايضا والدالة على لاهوته وناسوته معا جميع ذلك مأخودا من اقاويل‬ ً ‫بناسوته‬ ‫الانبياء والاناجيل المقدسة ورسائل الرسل والقوانين المكملة والفرايض‬ ‫ تسعماية؟] واحد‬:‫المجملة (المهملة؟) بخط مصنفه في سنة سبعماية [كذا‬ ‫وسبعين للشهداء الاطهار‬ Note: The text is attributed to Anbā Sāwīrus [ibn al-Muqaffa‘], but it was in fact written by Abū Shākir ibn al-Rāhib.



50 chapters/topics (masāʼil).



Table of contents: ff. 1a–3b (= Copt. 2a–4b). Chapter 1, On the composite and the familiar, on essence and the attributes: ff. 4a–8a (= Copt. 5a–10a).





‫في المركب والمؤلف والذات والصفات‬

Chapter 2, On the fact that God (may he be exalted) is present in all of his creations/creatures: ff. 8a–9a (= Copt. 10a–11a).

‫في ان ا﷽ تعالى موجود في كل مخلوقاته‬

Chapter 3, On the union, in seven parts: ff. 9a–21b (= Copt. 11a–22bisb).

‫في الاتحاد في سبعة فصول‬



Chapter 4, On the substance: ff. 21b–22b (= Copt. 22bisb–23b).



Chapter 5, On the hypostasis: ff. 22b–25a (= Copt. 23b–25a).



Chapter 6, On the difference between substance, hypostasis, and nature: ff. 25a–26a (= Copt.).

‫في الجوهر‬ ‫في القنوم‬

‫في الفرق بين الجوهر والقنوم والطبيعة‬

168

S.J. DAVIS AND M.N. SWANSON



Chapter 7, On nature: ff. 26a–44b (= Copt.).



Chapter 8, On will, volition, and action: ff. 44b–49b (= Copt.). ‫في الإرادة والمشيئة والفعل‬



















‫في الطبيعة‬

Chapter 9, On the sign of the cross: ff. 50a–51b (Copt. 51a– 52b). ‫في رشم الصليب‬

Chapter 10, On the superabundance and outpouring of the Holy Spirit: ff. 51b–55b (Copt. 52b–56b). ‫في فيض روح القدس وانبثاقه‬

Chapter 11, On those who anger God by their sins: ff. 55b–62a (Copt. 56b–63a). ‫في الذين يغضبون ا﷽ بخطاياهم‬ Chapter 12, On those who blaspheme the Holy Spirit: ff. 62a–63b (Copt. 63a–64b). ‫في الذين يجدفون على الروح القدس‬

Chapter 13, [A chapter] in which righteousness of faith is distinguished from righteousness of works: ff. 63b–66a (Copt. 64b–67a). ‫يتبين فيها بر الإيمان من بر الأعمال‬ Chapter 14, On circumcision and the foreskin: ff. 66b–69b (Copt. 67b–70b). ‫في الحتان والغرلة‬

Chapter 15, On divorce: ff. 69b–72a (Copt. 70b–72a). ‫في الطلاق‬

Chapter 16, On the eucharistic offering, which is the body and blood of Christ, in 9 treatises/essays: ff. 72a–108b (= Copt.). ‫في القربان وهو جسد المسيح ودمه في تسع مقالات‬ Chapter 17, On the difference between the eucharistic offering and wine and unleavened bread: ff. 108b–115b (= Copt.). ‫في الفرق بين القربان والخمير والفطير‬

Chapter 18, On partaking of the water of blessing (ūlujiyyah = eulogia) after the eucharistic offering: ff. 116a–117b (= Copt.). ‫في تناول ماء الأولجية بعد القربان‬



Arabic Theology





















169

Chapter 19, On the food/eating of Christ the Lord before the resurrection and after it, as well as its requirements: ff. 117b–126b (= Copt.). ‫في أكل سيدنا المسيح قبل القيامة وبعدها ولوازمه‬ Chapter 20, On the tree of which Adam was commanded not to eat and he ate: ff. 126b–130b (= Copt.). ‫في الشجرة التي امر ادم ان لا يأكل منها واكل‬ Chapter 21, On the fact that Adam was created on Friday and on [that day] he sinned and went out of paradise: ff. 130b–133a (= Copt.). ‫في ان ادم خلق يوم الجمعة وفيه اخطأ وفيه خرج من الفردوس‬ Chapter 22, On the saying of our Lord God Christ, “No one is good except God alone”: ff. 133a–134a (= Copt.). ‫صالحا الا ا﷽ وحده‬ ‫في قول ا﷽ سيدنا المسيح ليس‬ ً Chapter 23, On the saying of our Lord, “Whatever you bind on earth will be bound in heaven”: ff. 134a–135b (= Copt.). ً ‫مربوطا في السماء‬ ‫في قول سيدنا ما ربطتموها على الأرض يكون‬ Chapter 24, On the sacrifices and slaughters/oblations of the idols: ff. 135b–137b (= Copt.). ‫في ضحايا والذبائح الاوثان‬ Chapter 25, On the washing of hands and feet and on purification: ff. 137b–143b (= Copt.). ‫في غسل الايدي والارجل والتطهير‬ Chapter 26, On prostration to the Creator but not the creature: ff. 143b–144b (= Copt.). ‫في السجود للخالق دون المخلوق‬ Chapter 27, On the three angelic sanctifications: ff. 144b–146a (= Copt.). ‫في التقديسات الثلاثة الملائكية‬ Chapter 28, On the fact that cause-attribution and probable arguments are forbidden in the case of the Creator (al-bāri’) because they are pertinent to the creature, not the Creator (al-khāliq): ff. 146a–152b (= Copt.). ‫في أن التعليل والترجيح ممتنعان في حق البارئ لاختصاصه بالمخلوق‬ ‫دون الخالق‬

170

S.J. DAVIS AND M.N. SWANSON





















Chapter 29, On the fact that it is not permissible for the deeds and judgments of God (may he be exalted) to [have to] be justified by God: ff. 152b–156b (= Copt.).

‫في ان لا يجوز ان تكون أفعال ا﷽ تعالى واحكامه معللة باله‬

Chapter 30, On the fact that God (may he be exalted) is knowledgeable about what his knowledge wills: ff. 156b–175b (= Copt.).

‫في أن ا﷽ تعالى عالم لما يريد لما يريد [كذا] علمه‬

Chapter 31, On the confirmation that God is knowledge, power, and life: ff. 175b–190a (= Copt.).

‫علما [كذا] وقدرة وحياة‬ ً ﷽‫في اثبات ان ا‬ Chapter 32, On the explanation of God’s existence (may he be exalted) as powerful: ff. 190a–199a (= Copt.). ‫قادرا‬ ‫في بيان كونه تعالى‬ ً

Chapter 33, On God’s existence (may he be exalted) as living: ff. 199a–201a (= Copt.). ‫حيا‬ ً ‫في كونه تعالى‬

Chapter 34, On God’s existence (may he be exalted) as hearing and seeing: ff. 201a–205b (= Copt.).

‫بصيرا‬ ‫سميعا‬ ‫في كونه تعالى‬ ً ً Chapter 35, On God’s existence (may he be exalted) as speaking: ff. 205b–211a (= Copt.). ‫متكلما‬ ‫في كونه تعالى‬ ً

Chapter 36, On the fact that God (may he be exalted) is one who wills: ff. 211a–218a (= Copt.).

‫في انه تعالى مريد‬

Chapter 37, On the fact that the existence of God (may he be blessed and exalted) is the same as his essence: ff. 218a–222a (= Copt.). ‫في ان وجود تبارك وتعالى هو نفس ذاته‬

Chapter 38, On the fact that the Maker of the world is one and not two, and that the world is recent and not of old: ff. 222a–228b (= Copt.).

‫في ان صانع العالم واحد لا اثنان وان العالم محدث لا قديم‬



Arabic Theology





















171

Chapter 39, On the existence of God (may he be exalted) and the unity of his essence and the trinity of his attributes: ff. 228b–231b (= Copt.). ‫في وجود ا﷽ تعالى وتوحيد ذاته وتثليث صفاته‬

Chapter 40, On the essence and the attributes and the fact that the truth of the essence is not in proportion greater than the attributes: ff. 231b–235b (= Copt.). ‫في الذات والصفات وان حقيقة الذات ليست بقدر زائدً ا على الصفات‬ Chapter 41, On the fact that Christ is God and on the fact that Mary is his mother: ff. 235b–251b (= Copt.). ‫في ان المسيح هو ا﷽ وفي ان مريم امه‬

Chapter 42, On the establishment of the saying about “one substance and one hypostasis”: ff. 251b–266a (= Copt. 251b– 265a). ‫في اثبات القول بجوهر واحد وقنوم واحد‬ Chapter 43, On the difference between the existence/location of Christ our Lord in his mother’s womb, and [statements] other than that: ff. 266a–271a (= Copt. 265a–270a). ‫في الفرق بين مقام سيدنا المسيح في بطن امه وبين غيره‬

Chapter 44, On sustenance and the natural and voluntary life and the delimited gift: ff. 271a–275a (= Copt. 270a–274a). ‫في الرزق والعمر الطبيعي وارادي والعطية العحدودة‬ Chapter 45, On fate and divine decree: ff. 275a–279a (= Copt. 274a–277a). ‫في القضاء والقدر‬

Chapter 46, On the existence of spirits known after death and their condition at the time of their exit [from the body]: ff. 279a–283b (= Copt. 277a–281b). ‫في كون الأرواح تعلم بعد الموت واحوالها وقت خروجها‬ Chapter 47, On the orders of the priesthood and their  requirements: ff. 283b–288b (= Copt. 281b–286b). ‫في رتب الكهنوت ولوازمها‬

Chapter 48, On the fast during the forty holy days [i.e. Lent]: ff. 288b–290b (= Copt. 286b–288b). ‫في الصوم الأربعين المقدسة‬

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Chapter 49, On the fasting and its requirements and the ­difference between the time of breaking fast and the time of Passover/Easter: ff. 290b–295a (= Copt. 288b–293a). ‫في الصيام اللوازمه [كذا] والفرق بين وقت الفطر ووقت الفصح‬

Chapter 50, On the Judge and the day of judgment: ff. 295a– 302b, 305a–308a (= Copt. 293a–304a). ‫في الديان ويوم الدينونة‬

2. Fragment on Trinitarian and Christological doctrine: ff. 303a–304b (= Copt. 45a–46b). [This fragment is unrelated to the previous work and is bound into the volume separately.] Incipit (f. 303a): ‫بهذا توحيد الذات وتثليث الصفات لا تغيير التغاير والتضادد في الافغال‬ ‫والذوات اذ كان الاله واحد في الذات اب وابن وروح قدس اعنى‬ ... ‫قادر حى ناطق‬

Date, Language, Script, Material

Desinit (f. 304b): ‫ايضا انه لا يصح ان يكون لاهوته وبشريته ارادتين‬ ً ‫الخامس اعلمنا‬ ‫ومشيتين وفعلين اذ كان النقيضان لا يجتمعان والا يرتفعان معا‬

Date: None indicated, but most certainly mid-19th century CE due to our knowledge of the scribe

Language and script: Arabic. Black ink, with red ink used for headings (including the numerous subsections into which the 50 chapters/topic are typically divided), as well as pause ­markings. Bold (thick-lined), legible script. Material: Paper. European stock showing shield-with-man-inthe-moon and VG watermarks.

Scribe, Patron/Owner, Restorer

Scribe: Rāfāʼīl Malaṭī Abū Ruʼūs al-Asyūṭī (f. 308a).

Tables of Contents, Colophons, Endowments

Tables of contents:

Patron/owner: Rāfāʼīl Malaṭī Abū Ruʼūs al-Asyūṭī (f. 308a). Restorer: none identified. ff. 1a–3b (= Copt. 2a–4b): original table of contents Colophons: f. 308a: colophon identifying the work as follows: “Book of the Proofs on the complete canons and collected/summarized precepts



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in the handwriting of its author in the year 987 belonging to the pure martyrs [= 1270/71 CE].”

‫ المجملة] بخط‬:‫كتاب البرهان في القوانين المكملة والفرائض المهملة [هكذا‬ ‫ لشهداء الاطهار‬٩٨٧ ‫مصنفه في سنة‬

Space is then left for the date of its “restoration and correction,” but this is not filled in. Endowments (waqf-statements): f. 308a: a statement in a much shakier handwriting by Rāfāʼīl Malaṭī Abū Ruʼūs al-Asyūṭī, the patron/owner (muhtamm) and also the book’s writer (kātib), endowing the volume as a waqf to the Church of the Virgin at Dayr al-Suryān (Kanīsat al-Sayyidah bi-Dayr al-Sayyidah al-ma‘rūf bi-Suryān) to be kept in “the treasury of books” (khizānat al-kutub). Pages, Numbering

Frontmatter: ff. i–v Numbered folia: ff. 1–308 (= Copt. 2–304) Backmatter: ff. 309–313 The folia are numbered by the scribe in Coptic cursive numerals in the upper lefthand corner of the recto, and in Arabic numerals in blue pen in the lower lefthand corner. There are many ­discrepancies, although there are also long sections in which the two numbering systems are in agreement: ff. 1–4 = Copt. 2–5 [no Copt. 6] ff. 5–6 = Copt. 7–8 f. 7 = Copt. 8bis [no Copt. 9] ff. 8–20 = Copt. 10–22 f. 21 = Copt. 22bis f. 22 = Copt. 23 f. 23 = Copt. 23bis ff. 24–49 [= Copt.] [no Copt. 50] ff. 50–70 = Copt. 51–71 f. 71 = Copt. 71bis ff. 72–181 [= Copt.] bis f. 181 = Copt. 182

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S.J. DAVIS AND M.N. SWANSON

ff. 182–187 [no f. 188] ff. 189–254 [no f. 255] ff. 256–278 f. 279 ff. 280–302 ff. 303–304 ff. 305–308

= Copt. 183–188 [= Copt.] = = = = =

Copt. Copt. Copt. Copt. Copt.

255–277 277bis 278–300 45–46 [extraneous sheets] 301–304

There are 307 written folios, including extraneous sheets at ff. 303–304. The front and backmatter each contain four modern leaves with a blue flypaper. Dimensions, Layout

Dimensions: 26.0 × 20.0 cm Area of writing: 21.0 × 14.5 cm 20 lines/page

Cover, Condition

A standard mid-20th-century binding: black cloth with leather (or leather-like material) at the spine and in corners, cut pages with “dappled” edges, ribbed spine with gilt lettering (reading down: the Le Sphinx sticker with present library number; kashf mā istatar min lāhūt al-Masīḥ; qalam; scratched-off sticker; waqf Dayr al-Sayyidah bi-l-Suryān). In the 20th-century restoration some pages were reinforced at the spine, and the pages were cut uniformly (cutting off some of the marginal comments, e.g. at ff. 52a and 100b). The manuscript, despite being incomplete at the end, is in ­generally good condition; however, the binding has come loose in places and the volume falls open easily in places, e.g. between f. 231 and f. 232, between f. 274 and f. 275, and between f. 302 and f. 303; also, the paper used to strengthen certain leaves at the spine has yellowed greatly with age (e.g. at ff. 17–23 and ff. 275–279). For the most part, however, the binding is tight, which makes it difficult to discern the structure of the quires — but these seem to be mainly quinions (with the sewing sometimes visible between the 5th and 6th leaves).



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Scribal Practice Scribal practice: and Readers’ Readers’ insertions: Insertions 1. There are a number of marginal comments by readers and correctors. In particular, there are three major sections that have been crossed out, with comments that the content is contrary to Coptic Orthodox doctrine: a. the whole of chapter/topic 10 (ff. 52a–55b), with a marginal note on f. 52a, explaining that the explanation is contrary to the theology of the Coptic Orthodox Church, in that it presents the Holy Spirit as proceeding from the Father and the Son; b. a passage in chapter/topic 16 (ff. 100a–101b), with an ­explanation in the margin at f. 100b; c. the whole of chapter/topic 26 (ff. 143b–144b), with a brief explanatory note on f. 144b.

176 Cat. No. Contents

S.J. DAVIS AND M.N. SWANSON

DS Arabic Theology 32 (= MS 144) Old number(s): 83; 22 Lāhūt

al-Makīn Jirjis [ibn al-‘Amīd], The Book of the Compiler, Part 1; with a Homily by Jacob of Sarug 1. al-Makīn Jirjis [ibn al-‘Amīd], The Book of the Compiler (Kitāb al-ḥāwī), Part 1, also known as The Brief Explication of Faith’s Verification (Mukhtaṣar al-bayān fī taḥqīq al-īmān). Title, f. 1a (= Copt.): ‫الجزو الاول من كتاب الحاوي تصنيف الاب الفاضل العالم المعلم‬ ‫الراهب الطبيب المكين جرجس اخي الاسعد ابراهيم كاتب الجيوش‬ ‫المنصورة‬



Title, f. 3a (= Copt.): ‫كتاب مختصر البيان في تحقيق اليمان تاليف الشيخ المكين الراهب‬ ‫الكرم جرجس اخي الاسعد ابراهيم كاتب الجيوش بمصر الحروسة وهو‬ ‫المسمي الحاوي المستفاد‬ ‫الجزوء الاول من الكتاب‬ ّ

Introduction. On Christology, refuting those who would deny the divinity or true humanity of Christ: ff. 3a–41b (Copt. 3a–42b). Arabic title on f. 1a: ‫الرد على الطائفين اهل التفريط واهل الافراط‬





Chapter 1 (al-bāb al-awwal), in 3 parts (fuṣūl): ff. 42a–96b (Copt. 43a–97b). 1. On the place of knowledge (‘ilm) in Christian teaching: ff. 42a–60b (Copt. 43a–61b). ‫يتضمن الكلام على الاجتهاد الواجب في طلب العلم في الشريعة‬ ‫المسيحية‬

2. On the necessity of having teachers (mu‘allimīn) in the Christian church: ff. 60b–81a (Copt. 61b–82a). ‫فيه القول على وجوب إقامة المعلمين في البيعة المسيحية‬

3. On fate and divine decree: ff. 81a–96b (Copt. 82a–97b). ‫فيما يجب اعتقاده من القول بالقضاء والقدر‬

Chapter 2, in 3 parts: ff. 96b–162a (Copt. 97b–163a). 1. On what we ought to believe regarding things that have happened to Christians of late [i.e. on trials and suffering]: ff. 96b–116b (Copt. 97b–117b). ‫فيه القول على ما ينبغي ان نعتقد في الوقائع الحديثة بالمؤمنين‬



Arabic Theology

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2. On what ought to be understood regarding the word of the apostle Paul when he said, “Before the law came, sin was the cause of death”: ff. 116b–146a (Copt. 117b– 147a). ‫فيه ما ينبغي ان يفهم من كلام الرسول بولس حيث قال قبل ان تأتي‬ َ ‫ميتة‬ ‫الشريعة كانت الخطيئة‬









3. On why the Law (sharī‘ah) was first delivered to the sons of Israel: ff. 146a–162a (Copt. 147a–163a). ً ‫تتضمن القول لما أتت الشريعة النقلية‬ ً ‫خصة دون‬ ‫أولا لبني إسرائيل‬ ‫غيرهم من الموجودين في وقتهم‬ Chapter 3, in 3 parts: ff. 162b –226a (Copt. 163b–227a). 1. An account of the mystery of the cross of the Lord of Glory and why it was necessary: ff. 162b–184b (Copt. 163b–185b). ‫في ذكر سر صليب رب المجد وكونه كان ضروري الوقوع‬

2. A question to the believers as to why, when our Lord sent his disciples after his resurrection to evangelize by means of his call/invitation and he said to them, “Go and make disciples of all nations, baptizing them in the name of the Father, the Son, and the Holy Spirit, One God,” he did not say “One God” in the entirety of his command to them in this teaching: ff. 184b–210b (Copt. 185b–211b). ‫يتضمن سؤال لبعض المؤمنين لما لما أرسل سيدنا تلاميذه بعد قيامته‬ ‫ليكرزوا بدعوته وقال لهم امضوا وتلمذوا كل الأمم وعمدوهم باسم‬ ‫الاب والابن والروح القدس الاله الواحد لم يقل في جملة أمره لهم‬ ‫بهذا التعليم الاله الواحد‬

3. A statement on those who experience a slippage in their exertion and align themselves with those who dissent/ diverge from the faith with regard to their belief and ­practice: ff. 211a–226a (Copt. 212a–227a). ‫فيه القول على الذين حصلوا في سقطة الجهود وموافقة الخوارج عن‬ ‫الايمان على رأيهم واصطلاحهم‬

Chapter 4, in 3 parts: ff. 226a–270b (Copt. 227a–271b). 1. A discourse confirming that the rational soul exists in the human species: ff. 226a–246a (Copt. 227a–247a).

178

S.J. DAVIS AND M.N. SWANSON

‫فيه الكلام على تحقيق وجود النفس العاقلة للنوع الإنساني من جهة‬ ‫التحقيق النظري‬

2.  On pure and evil angels: ff. 246a–264a (Copt. 247a– 265a). ‫في تحقيق الملائكة الاطهار والاشرار من جهة القياس النظري‬

3. Statement on the fact that the law has spread to the mind and that the law, in effect, stamps the cause of  the existence of the intelligible soul belonging to the  human species: ff. 264a–270b (Copt. 265a–271b). ‫فيه القول على ان الشرع الشريعة [كذا] فرع على العقل وان الشريعة‬ ‫طابعا لعلة وجود النسف العاقلة للنوع الانساني‬ ‫معلو ًلا‬ ً

Chapter 5 (al-bāb al-khāmis): ff. 270b–365a (Copt. 271b–368a). In 3 parts (fuṣūl). 1. Discourse explaining the prayer that our Lord (glory be  to him) commanded by his pure, glorified tongue  (i.e. the Lord’s Prayer): ff. 270b–291a (Copt. 271b–292a). ‫فيه الكلام على شرح الصلاة التي أمر بها ربنا له المجد من لسانه‬ ‫الطاهر الممجد في إنجيله المقدس‬

2.  Statement on how/why [Christ’s] statement (may be exalted) should be understood — “The one who blasphemes the Son will be forgiven but the one who blasphemes the Holy Spirit will not be forgiven, neither in this age or in the age to come”: ff. 291a–346a (Copt. 292a–348a). ‫فيه القول كيف ينبغي ان يفهم قوله تعالى ان المجدف على الابن‬ ‫يغفر له والمجدف على روح القدس لا يغفر له لا في هذا الدهر ولا‬ ‫في الآتي‬



3. A response to the one who speaks about the end of the punishments of the rest of the sinners in the final world: ff. 346b–365a (Copt. 348b–368a). ‫يتضمن الرد على من يقول بانقضاء عذاب سائر الخطاة في العالم الأخير‬

2. Jacob of Sarug, Homily on the Entry of our Lord and Savior  Jesus Christ into the Temple: ff. 366a–369b (Copt. 369a– 372b). ‫ميمر قاله الاب القديس العظيم يعقوب اسقف سروج على دخول سيدنا‬ ‫ومخلصنا يسوع المسيح الى الهيكل‬



Arabic Theology

179

See GCAL 1:447. Incipit, f. 366a: ‫قال افتح لي يا سيدي عيني قلبي وفاي لا استهلل بولادتك العجيبة يا خالق‬ … ‫الاطفال والذي حمله حبه ان يكون طفلا‬ Date, Language, Script, Material

Date: Sunday, 1 Tūt, AM 1565, equivalent to 26 Jumādah al-Awwal, AH 1265 [= September 10, 1848 CE] (f. 356b) Script and language: Arabic. Black ink, with red ink used for headings and pause markings; this is sometimes faded to an orange-ish or silvery color. Clear scribal hand, very neat approaching elegance on pages limited to 18 lines. Material: Paper. European stock showing shield with man-inthe-moon and VG watermarks.

Scribe, Patron/Owner, Restorer

Scribe: An unnamed “deacon” (shammās) and “servant” (khādim) of [the Church of] the Virgin Mary in the city of Jirjā (f. 356b). Patron/owner: the “deacon” (shammās) and archon (arkhun) Rāfāʼīl Malaṭī, known as Abū-l-Ruʼūs (f. 356b). Restorer: none identified.

Tables of Contents, Colophons, Endowments

Tables of contents: ff. 1a–2b (= Copt.): an internal table of contents for the ­manuscript’s main text Colophons: f. 365a: a brief colophon at the end of the final section (faṣl) of the main text names the book as a whole, “The Book of the Compiler, Part One” (al-juzʼ al-awwal min Kitāb al-Ḥāwī). A reader has attempted to correct this by adding “and Two” (wa al-thānī), but someone else has tried to erase this. f. 365b: colophon at the end of The Book of the Compiler, divided into three paragraphs (with decorative elements in between): a. The MS was completed on Sunday, 1 Tūt, AM 1565, equivalent to 26 Jumādah al-Awwal, AH 1265 [= September 10, 1848 CE]. b. The muhtamm was the (much praised) shammās and arkhun Rāfāʼīl Malaṭī, also known as Abū-l-Ruʼūs.

180

S.J. DAVIS AND M.N. SWANSON

c. The scribe refrains from mentioning his own name out of humility, but identifies himself as [ī]būdiyākūn, shammās, and khādim of [the Church of] the Virgin Mary in the city of Jirjā. There  follows the usual request for prayers for the ­forgiveness of sins. f. 369b: brief colophon at the end of the maymar of Jacob of Sarug, with an appeal to readers for prayers for the book’s owner (ṣāḥib). Endowments (waqf-statements):

f. 370a: waqf-statement under a stylized al-ḥamdu li-ilāh al-‘ālāmīn (“Praise to the God of the Worlds”); the MS is endowed to the Church of the Virgin at Dayr al-Suryān (al-Dayr al-ma‘rūf bi-l-Suryān). Pages, Numbering

Frontmatter: ff. i–vi Numbered folia: ff. 1–370 Backmatter: ff. 371–380 The frontmatter consists of one blue flyleaf, 4 modern leaves, and one leaf of the original MS. The backmatter consists of 5 blank leaves numbered in Coptic, 4 modern leaves, and one blue flyleaf. Folia are numbered in the upper lefthand corner of recto pages in Coptic cursive numerals (in a hand similar to that of the scribe), and in the bottom lefthand corner, in Arabic numerals, written in modern blue pen. There are some discrepancies in the foliation:

ff. 1–11 [= Copt.] [no Copt. 12] ff. 12–292 = Copt. 13–293 f. 292bis = Copt. 294 ff. 293–354 = Copt. 295–356 bis = Copt. 357 (blank sheet) [f. 354 ] ff. 355–370 = Copt. 358–373 The scribe has left part of f. 354b (= Copt. 356b) blank, along with the next leaf (no Arabic number; = Copt. 357) and the recto of the next leaf (f. 355a; = Copt. 358a), presumably to provide space for missing text to be filled in. Likewise, most of f. 363 (= Copt. 366) has been left blank.



Arabic Theology

Dimensions, Layout

181

Dimensions: 29.0 × 20.5 cm Area of writing: 24.5 × 15.5 cm 18 lines/page From folio 301 to the end of the MS, the area of writing ­sometimes expands up to 27.5 × 16.5 cm, and the number of lines per page up to 28 (and even to 31) cm.

Cover, Condition

Standard mid-20th-century binding: black cloth with red leather reinforcements at corners and black leather spine. Ribbed spine with gilded lettering, from top down: Le Sphinx sticker with present library number; al-Ḥawī juzʼ 1, qalam, 2 (and the remains of a previous sticker), waqf Dayr al-Suryān. During the twentiethcentury restoration, the pages were cut straight; occasionally a bit of the Coptic cursive folio numbering has been lost. The leaves have “dappling” along the edges. The binding is tight and the sewing of the quires is not visible, but the volume appears to consist in quinions (quires of 10 leaves).  For example, the section including ff. 122–292, 292bis, 293–300,  which is on paper slightly darker in color than what precedes or  follows it, probably consists of 18 quinions. The manuscript is generally in excellent condition. The earlier folios are a little worn at the edges; the volume falls open rather easily between f. 350 and f. 351; and there is some water damage on the edge especially of f. 359; it also looks as if liquid has been spilled at ff. 310–312.

Scribal Practice Scribal practice: and Readers’ 1. Decorative elements include, on f. vib, a full-page frame with Insertions geometrical ornamentation (two rectangles containing a pair of red strands brocaded around cross-shaped elements). Similar examples of such geometrical braiding may also be seen at f. 365b. 2. Simpler decorations include: red, rotationally-symmetrical crosses at f. 41b and f. 365b; cup-shaped frames for colophons made of small crosses (each made from a black circle with dot in it, with four red dots arranged around it) at f. 346a and f. 365a; small ornamental crosses of the same sort between the paragraphs of the colophon on f. 365b (and elsewhere);

182

S.J. DAVIS AND M.N. SWANSON



and simple patterns of dots and circles or crosses between the notices at ff. 369b–370a. 3. On f. 370a–b, there is a pair of ḥawāyāt (incantations seeking a cure from scorpion or snakebite) containing various ­mysterious divine names characterized by the repetition of syllables and word endings: see also DS Arabic Commentary 34 (= MS 94), f. 256b. The inclusion of these charms here may be due to the fact that the title of the main work, Kitāb al-ḥāwī (“Book of the Compiler”) could also be translated/ interpreted as “The Book of the Charmer”.



‫أ) حوايه للعقرب والثعبان‬٣٧٠ ‫(ف‬ ‫سبحان من الجم كلت جبار بلجام قدرتهي وانفذ سرهي في‬ ‫ نبتدي] توني بوني‬:‫بحر هي كادي كرندي كرندي اهندي بصري تنبدي [لازم‬ ‫انحبس يا سم بأذن ا﷽ وفارق راس الحنش والحية‬ ﷽‫وذبان العقرب وله الملك شيا قدير ادم ادم موسي نبي ا‬ ﷽‫حكم ايهما السم المسموم الكالب المكلوب بحق حرمة ا‬ ‫علام الغيوب يامن َيرا ولم ُيرا وانبتت العشب على الثرا‬ ‫يامن يقول للشئ كن فيكون ساقت عاقت قرصت‬ ‫ضرست طرحت عصات موسي على هذه الكلمات‬ ‫سترمهي سترمهي انكستا انكستا َي ْر َح َما ُيرحما فترا‬ ‫المكتوب اهبط يا سم ولا تجري في الدم بحق حوا‬

Magical charm for the scorpion and the serpent. Praise from the multitude [to] each colossal being through the restraint/bridling of [its] power. Penetrate the sea of its mystery [lit. “its mystery in its sea”], Kādī Karnadī Karnadī. May my vision be rightly guided. We begin. May you become weak with a weakness that obstructs, O poison. With the permission of God, separate the head of the snake and the serpent, and may the flies of the scorpion have dominion over everything that possesses strength. Adam, Adam, Moses, sons of God. Both of you, may the poisonous poison judge the rabid dog, through the truth of the sanctity of God. The knower of hidden things is trustworthy. He sees and is not seen. He planted grass in the soil. He is trustworthy. He says to something, “Be,” and it comes into existence. I have driven on, I have restrained, I have been fierce with, and I have cast out the



Arabic Theology







183

disobedient ones. Moses, with these words, Sataramhī Sataramhī Ankastā Ankastā, may the two of them have mercy; may the two of them have mercy. They have slackened. What is written: Subside, O poison, and do not flow into the blood, by the truth of Eve. ‫ برحل] عليه السلام يامن خلق الخلق يامن‬:‫ب) حوا وادم وبرخل [لازم‬٣٧٠ ‫(ف‬ ‫نده على الفجر انشق بحق نزول سيدنا يسوع المسيح‬ ‫بحق هو سما بو سما انوخذ من سليمان باردا كافتا‬ ‫مكفكفتا كفكافيها في كميمي تحكي مسككتا تكركرا كلرير الكر‬ ‫في كبدي يامن كلت الكلما كفاك الكاف كرتب هي عقارب‬ ‫مدده بحري البلدة ومنها عبد ا﷽ نجا وينزل خاتم‬ ‫من السما ويختم على فم الحية وزبان العقرب امين‬

Eve and Adam and Saturn (upon him be peace). Let him believe. He created creation. Let him believe. He called for the dawn. [Dawn] has broken through the truth of the descent/ incarnation of our Lord Jesus Christ, through the truth of the One who is called the father of heaven. Take it (?) from ­Solomon, cold, restrained, held back by my muzzle. You shall speak/imitate: Masakakatā Takarkarā Kalrīr Alkar, in my liver. Let him believe. You ate everything that sufficed for you, that which is sufficient, just like the ranks of scorpions. He extended it to the empty town and from it he served God. He survived, bringing down a seal from heaven and sealing up the mouth of the serpent and the claw of the scorpion. Amen.

‫باب اخر للحية‬ ‫بهمستوا كنبوث بكنبوث بدئب استغنموا بدئب‬ ‫ابهزوزا اسمائهم ساضورا اتودا ابلاذنا اكيوس‬ ‫اليطوس ارينوس اسبحك برسهوا (؟) امين‬

Another chapter/section for the serpent. Through your whispering with strength upon strength, with labor capture Abhazūzā with labor: their names [are] Sāḍūrā Atūdā Ablādhanā Akyūs Alyaṭūs Arīnūs. I praise you, Barsahahawā. Amen.

‫هذه الحوياتان منقولتان من نسخة قديمة جدا‬ ‫ومجربة جملة مرار كثيرة انهم قد اصيب بهذا‬

184

S.J. DAVIS AND M.N. SWANSON



These two charms are transmitted from a very old copy that has been thoroughly tested/proven a great many times. Indeed, they have been stricken by this [misfortune].

Readers’ insertions: 1. On f. 365a, a reader has attempted to correct the title in the colophon by adding wa al-thānī, but someone else has tried to erase this (see note under “Colophons” above).



Arabic Theology

Cat. No.

DS Arabic Theology 33 (= MS 145) Old number(s): 93 Ṭaqs; 124 Lāhūt

Contents

Four Theological Treatises: The Book of the Eludication, The Book of the Doctrine, The Book of the Exposition, and The Book of the Distinction

185

1. The Book of the Elucidation (Kitāb al-īḍāḥ): ff. 5a–55b (= Copt. 2a–52b). ‫كتاب الإيضاح يتضمن اقوال جزييه مجموعة من الكتب الفلسفية والشريعة‬ ‫المقدّ سة‬



Originally 12 chapters (bāb); chapter 9 was (inadvertently?) omitted.

Introduction and Table of Contents. ff. 5a–7b. Incipit, f. 5a: ‫المجد لله المؤتمن الى الصواب والمنعم على عبيده بجزيل التواب لانه‬ ... ‫مهدي الظالين وغافر ذنوب الخاطين‬







Chapter 1, On the obligatory prayer for each day of the week: ff. 7–16b. ‫في الصلاة المفروضة الذي لكل يوم سبع‬ Chapter 2, On the obligatory fast: ff. 16b–19a. ‫في الصوم المفروض‬ Chapter 3, On the pure canons and almsgiving: ff. 19a–22a. ]‫في القوانين والصدقة النقيين [كذا‬ Chapter 4, On diligence in reading the Holy Scriptures: ff. 22a–27a. ‫في المواظبة قراءة الكتب المقدسة‬

Chapter 5, On the necessity of reading the interpretation of  the books of the law in the church and outside it: ff. 27a–30a. ‫في وجوب قراءة تفسير الكتب الشرعية في البيعة وغيرها‬ Chapter 6, On salvific repentance: ff. 30a–33b. ‫في التوبة المخلصة‬

Chapter 7, On the chief priests and things related to them: ff. 33b–45a. ‫في رؤساء الكهنة وما يتعلق بهم‬

186

S.J. DAVIS AND M.N. SWANSON



Chapter 8, On forbidding the ordination of small boys as  deacons: ff. 45a–48a. ‫في الامتناع من تكريز الصغار سمامسة‬

[Chapter 9, Omitted.] The copyist appears to have skipped the original chapter 9, which according to the Table of Contents (f. 7b) went by the title, “On the true celebration of the Feast of the ­Resurrection.” ]‫[في عمل عيد القيامة الحقيقي‬



Chapter 10, On the occupations suitable for the community Christians, according to the word of Ibn al-‘Assāl: f. 48a–b. ‫في صنائع اللائقة بجماعة المسيحيين حسب قول السيد ابن العسال‬ Chapter 11, On the disavowal of drunkards: ff. 48b–49a. ‫في إنكار على سكيرين‬

Chapter 12, On God’s disavowal of anyone who makes images and bows down in worship to them: ff. 49a–55b. ‫في إنكار ا﷽ على من يعمل صور ويسجد لها‬

2. The Book of the Doctrine (Kitāb al-‘aqīdah), on the unity of God’s essence, the trinity of his attributes, and the incarnation of the holy eternal Word: ff. 56a–75a (= Copt. 53a–72a). ‫كتاب العقيدة يتضمن توحيد ذات ا﷽ تعالى وتثليث صفاته وتأنس كلمته‬ ‫الازلية المقدّ سة‬

Incipit, f. 56a: ‫الحمد لله مهدي الحايدين الى الصوات المنعم على عبيدة بجزيل التواب‬ ... ‫السمائية‬ ّ ‫المنعم عليهم في الدنيا بالخيرات الارضية وفي الاخرة بالملكوت‬

3. The Book of the Exposition (Kitāb al-bayān), on the divinity of Christ: ff. 75b–103a (= Copt. 72b–100a). ‫السيد المسيح له المجد‬ ‫كتاب البيان يتضمن الهية‬ ّ

Incipit, f. 75b: ‫رب السمائين والارضين الذي برحمته افتقدنا نحن الخطاة‬ ّ ‫الحمد لله‬ ... ‫المساكين وخلصنا بابنه الوحيد من اسر الشياطين‬

4. The Book of the Distinction (Kitāb al-tamayyuz), on marriage to one woman: ff. 103b–132b (= Copt. 100b–129b).  Incomplete at end.



Arabic Theology



Date, Language, Script, Material

187

‫يسما كتاب التميز يتضمن تحليل زيجة امراة‬ ‫مجموع من الكتب المقدسة‬ ّ ‫واحدة وتحريم زاد على ذلك‬

Incipit, f. 103b: ‫الحمد لله الذي من التراب جبل الانسان وبالنفس العاقلة الناطقة فضله على‬  ‫باقي الحيون وامره بالخير ليخلد في النعيم ونهاه عن الشر الذي يحدره‬ ... ‫الي الجحيم‬

Date: not indicated, but the mention of al-qiss Yūḥannā ibn Ṣalīb al-Fayyūmī in one of the waqf-statements indicates that the original copying of the MS took place around or before the late 18th century CE Language and script: Arabic. Black ink with use of red for titles, subtitles and pause marks. Legible script, fairly square with strong horizontal and vertical lines, neatly written in regularly spaced, straight lines with wide margins; the result is an elegant book. Material: Paper. European stock of good quality, with crescent moon watermarks (probably Tre Lune).

Scribe, Patron/Owner, Restorer

Scribe: not identified. Patron/owner: not identified, but possibly al-qiss Yūḥannā ibn Ṣalīb al-Fayyūmī (f. 4b). Restorer: not identified, but possibly al-qiss Yūḥannā ibn Ṣalīb al-Fayyūmī (f. 4b).

Tables of Contents, Colophons, Endowments

Tables of contents: f. 7a–b: original table of contents for The Book of the Eludication Colophons: none Endowments (waqf-statements): ff. i, 24a, 65a, 106a, 133b: blue monastery library stamp on first and last pages. f. 4b: waqf to Dayr al-Suryān (Dayr al-Sitt al-Sayyidah al-ma‘rūf bi-l-Suryān bi-Jabal al-Aṭrūn Isqīṭ al-ab Maqāriyūs), including a prayer for al-qiss Yūḥannā ibn Ṣalīb al-Fayyūmī. ff. 5a–6a, 16b–17a, 18b–20a, 21a–22a, 26b–28a, 29a, 30a, 75b– 76a: brief waqf-statements to Dayr al-Suryān in the upper margins

188 Pages, Numbering

S.J. DAVIS AND M.N. SWANSON

Frontmatter: f. i Numbered folia: ff. 1–133 (= [four leaves no Copt.], Copt. 2–129, [one leaf no Copt.]) Endpaper: none The leaves of the main text are numbered with Coptic cursive numerals in the upper left hand corner of the recto. Arabic numerals have been added in blue pen in the lower left hand corner. The Coptic cursive numerals begin on f. 5 (= Copt. 2) and continue through f. 132 (= Copt. 129). Folio 133 ­(Arabic) is blank and does not have a Coptic cursive number. After folia i, 1–3, the manuscript consists of 13 quinions (quires of ten leaves). Folia i and 1–3 consist of reused leaves from older MSS that function as frontmatter prior to the first treatise. These include: a. Front and back endpapers (with fragments of flyleaves): 2 leaves placed sideways. The front endpaper contains 1 Samuel 17:35– 37. The back endpaper contains 1 Samuel 17:43–46. b. Folia ib and 3a: a reused sheet placed sidewise, containing a personal note (tadhkirah) written to the monk Yūsuf from a certain Jirjis. c. Folia 1–2: contains a text with questions and answers on  canonical topics (from a manuscript where these were originally ff. 141 and 150, probably the outer sheet of a quinion).

Dimensions, Layout

Dimensions: 15.6 × 10.2 cm Area of writing: ca. 11 × 7 cm 12–13 lines/page

Cover, Condition

Brown leather cover reinforced with red at the spine (typical of late eighteenth-century restoration practice). The cover is decorated with rows of rotationally symmetrical floral- or cross-shaped stamps. It is worn at the corners, revealing the pressed-paper interior. There are some holes in the leather cover caused by insects. The binding is a bit loose; the endpapers have separated from the ends of the flyleaves (glued to the outer leaves of the manuscript), and the manuscript tends to fall open both between the boards and the block of folia, as well as between some of the quires.



Arabic Theology

189

Some leaves at the beginning of the manuscript (ff. 5–12 most notably) have been damaged by moisture in the lower, outer corner. The manuscript was at some point restored; the restoration included repairs to individual pages (see, e.g., ff. 43, 62, 131–132) and at the fold-in sheets of the first and final text quires, allowing for re-sewing and binding. Scribal Practice Scribal practice: and Readers’ 1. On f. 103b, after the end of The Book of the Exposition, Insertions there is a drawing in black and red ink of two long-legged, long-necked birds. Readers’ insertions:

190

S.J. DAVIS AND M.N. SWANSON

DS Arabic Theology 34 (= MS 146) Old number(s): 119 Lāhūt; 47

Cat. No.

A Jacobite Theological Treatise, with some Readings for Palm Sunday

Contents

1. Commentary on the Gospels for Palm Sunday (aḥad al-zaytūnah), from patristic sources, ending with readings for the 11th hour: ff. 1a–4b. 2. A Jacobite Theological Treatise: ff. 7a–162b (plus one loose leaf f. [6bis]). Incomplete at beginning and end. Throughout the work, opposing views are refuted, which has led to the title given on the volume’s spine: Confutation of the Heresies (Tafnīd al-harṭaqāt). This work is much divided and subdivided, with headings in red ink giving the various maqālāt, abwāb, fuṣūl, maqāṣid, masāʼil, dalāʼil, barāhīn, etc. However, the major divisions (i.e. into maqālāt and abwāb) are not sequential. Perhaps these are selectively excerpted from other work, but there may also be some disorder in the manuscript. However, there does appear to be a flow of topics within the work, approximately as follows:

a. The Creation (f. 7a). b. God: eternal (bāb 2, f. 19a); not a body (bāb 3, f. 20b); knows particulars (bāb 5, f. 26a); is Triune (bāb 9, f. 31a). c. The Incarnation of the Word (bāb 4, f. 38a): in nature and hypostasis, not merely will (bāb 4, f. 46b); one nature, without mixture or change (bāb 5, f. 56b; bāb 6, f. 60b). d. Angels (maqālah 5, f. 70b): relative value to humans  (bāb 4, f. 76b); perhaps the fragment on the orders of angels (bāb 2, f. [6bis]) belongs here. e. Freedom, activity, and choice (maqālah 9, f. 82a). f. Priesthood (maqālah 6, f. 86a). g. The rational soul (maqālah 8, f. 87a): not a body (bāb 1, f. 88a); immortal (bāb 6, f. 96a). h. Freedom, activity, and choice (bāb 4, f. 106b); the term (ajal) of one’s life (bāb 5, f. 110b). i. Life after death (bāb 10, f. 116a); the resurrection (bāb 2, f. 118b); resurrection of the body (bāb 3, f. 120b); the Last Day and Judgment (bāb 11, f. 124a); Heaven and Hell (bāb 8, f. 129a).



Arabic Theology

Date, Language, Script, Material

191

j. Faith and works (bāb 3, f. 132a); sin and repentance (f. 137a), confession and forgiveness (f. 139a); generality of sin (bāb 6, f. 142b). k. Paradise (maqālah 2, bāb 1, f. 145b): the Tree of Life (bāb 2, f. 149a); interpretation of language about Paradise (bāb 4, f. 152a).

Date: none indicated Language and script: Arabic. Black ink, with red ink used ­extensively for the numerous subdivisions and subtitles. For the major part of this manuscript, the hand is sturdy and legible if not elegant; the scribe’s use of nearly the entire writing surface gives a sense of crowding. Folia 1–6 are from a different ­manuscript: the handwriting here is professional, a neat, flowing script that follows a ruled grid. Material: Paper. The main part of the manuscript is written on a heavy European stock that has become brown with age. Folia 1–6 consist of paper that is finer in terms of both flexibility and gloss.

Scribe, Patron/Owner, Restorer

No identification of scribe, patron/owner, or restorer.

Tables of Contents, Colophons, Endowments

Tables of contents: none. Colophons: none. Endowments (waqf-statements):

Cover spine: library stamp and waqf to Dayr al-Suryān (Dayr al-Sayyidah bi-l-Suryān). Pages, Numbering

Frontmatter: f. i–v Numbered folia: ff. 1–6, [6bis], 7–162 (f. 6bis is a loose leaf inserted after f. 6) Backmatter: ff. 163–167 The folia are numbered with Arabic numerals in modern blue pen in the lower left-hand corner of the recto.

Dimensions, Layout

Dimensions: 16 × 12 cm Area of writing: 13–14 × 10 cm 10–13 lines/page

192

S.J. DAVIS AND M.N. SWANSON

Folia 1–6 are from a different manuscript: the script follows a ruled grid, resulting in 13 lines/page and wider margins than in the bulk of the manuscript. Cover, Condition

Black cloth binding with black leather spine and reinforcements at the corners. The spine is ribbed with gilt bands; from the top, the blue Le Sphinx sticker provides the modern call number; the name of the volume, Tafnīd al-harṭaqāt (The Confutation of Heresies), and the indication qalam (that is, a manuscript written by pen); the number 11; and, at the bottom, waqf Dayr al-Sayyidah bi-l-Suryān. The volume has been rebound, with the edges of the paper straight cut and with red stippling on the edges. The volume is generally in good condition (whatever its disorder in terms of content), with the exception of the somewhat tattered loose leaf (f. 6bis), and ff. 12–13 and 161–162, which are somewhat worn at the edges; there has been an attempt to restore f. 162.

Scribal Practice Scribal practice: and Readers’ Readers’ insertions: Insertions



Arabic Theology

Cat. No. Contents

193

DS Arabic Theology 35 (= MS 147) Old number(s): 65 Lāhūt

Pastoral Epistles of al-Anbā Buṭrus, Metropolitan of the See of Jirjā and Upper Egypt 1. Chronological calculations: ff. 2b–5b (= Copt.). ‫حاسبا في الابقظي‬ ‫باب في معرفة‬ ً 2. A pastoral epistle from Bishop Buṭrus to the priests, deacons, elders, archons, and all the people of the see of Qifṭ, Qūṣ,  Naqādah, Isnah, Armant, and Dirjā (and Akhmīm), written  during the patriarchate of Anbā Marqus [V], the 106th patriarch [1745–69 CE]: ff. 6a–75b (= Copt.). ‫من عبد عبيد ا﷽ بطرس المدعو بنعمة ا﷽ اسقف‬ ‫سلام سيدنا يسوع المسيح الذي اصلح به الملايكة العلوية والجبلة‬ ‫الارضية سلامه الذي حرر به الطبقة البشرية من نير العبودية سلامه الذي‬ ‫فرق به شمل القوة الابليسية وهزم به عساكر الشيطانية وادلهم تحت‬ ... ‫ارجل الجبلة الادمية المولدين انفا من ما المعمودية‬

The author presents a summary of the faith of the church  (farāʼiḍ al-i‘tiqād, f. 8b), beginning with an exegesis of the  Creed (quoted at f. 10a–b), and continuing with various matters of the church’s teaching and worship.

3. Another pastoral epistle from Bishop Buṭrus to the same recipients during the patriarchate of Marqus: ff. 76a–91b (no Copt.). ‫من عبد عبيد ا﷽ بطرس المدعو بنعمة ا﷽ مطران على كرسي دجرجا‬ ‫والصعيد الاعلى سلام سيدنا والهنا ومخلصنا يسرع المسيح الذي اصلح‬ ... ‫به الملايكة العلوية والجبلة الادمية‬ The beginning is nearly identical to the previous letter. Again, he begins with matters of belief. This time the presentation is in kalām style. God is a single “essence” (dhāt), but in three “attributes” (ṣifāt): “word/speech” (al-nuṭq), “existence” (al-wujūd), and “life” (al-ḥayāt) (ff. 78b–79a). He then moves from the doctrine of God to Christology and to matters of Christian life and practice. 4. Chronological calculations: ff. 94a–b, 95b–96a (no Copt.). ‫باب في معرفة حساب الابقطي‬

194 Date, Language, Script, Material

S.J. DAVIS AND M.N. SWANSON

Date: 12 Hatūr, AM 1475 [= November 19, 1758 CE] (f. 75b) Language and script: Arabic. Neat, distinctive scribal hand with narrow vertical strokes and wide horizontal ones, especially noticeable in the long shallow nūn or yāʼ. The scribe supplies many prominent fatḥah-like signs that indicate the absence of dots over a letter that could take them. Material: Paper. European stock with Tre Lune watermarks.

Scribe, Patron/Owner, Restorer

Scribe: not identified, but perhaps an amanuensis of the author Buṭrus, the metropolitan of Jirjā and Upper Egypt (al-Sa‘īd al-A‘lā). Patron/owner: Buṭrus, metropolitan of Jirjā and Upper Egypt (al-Sa‘īd al-A‘lā) (f. 75b), who wrote the colophon at f. 75b and added his personal seal and stamp. Restorer: not identified.

Tables of Contents, Colophons, Endowments

Tables of contents: none. Colophons: f. 75b: colophon written in the hand of the author and patron/ owner, who also affixed his seal and stamp. The epistle was completed on 12 Hatūr, AM 1475 [= November 19, 1758 CE]. Endowments (waqf-statement):

f. 3a: simple waqf-statement in the margin, endowing the MS to Dayr al-Suryān (waqf Dayr al-Sayyidah bi-l-Suryān). ff. 3a, 31a, 61a, 88a, and 97b: folia containing the library’s stamp. Pages, Numbering

Frontmatter: none Numbered folia: ff. 2–96 (= Copt. 2–75, [76–96]) Backmatter: 2 leaves (ff. 97–98) All numerals are found in the upper left-hand corner of the recto pages. Coptic cursive numerals, in the same ink as the manuscript, are given for ff. 2–75. The corresponding Arabic numerals, in blue pen, are written above these, and then continue (alone) through the rest of the manuscript. The volume consists mainly in quinions, with the sewing plainly visible between ff. 5 and 6, ff. 15 and 16, etc.



195

Arabic Theology

Dimensions, Layout

Dimensions: 21 × 15 cm Area of writing: 16 × 10.5 cm 13 lines/page

Cover, Condition

Reddish brown leather binding, without reinforcements or ­decoration. The “Le Sphinx” sticker on the spine gives the call number; an older piece of paper affixed to the front cover gives an old title, which has been crossed out: “Exhortation on the Virtues” (al-ḥathth ‘alā l-faḍāʼil) and the old call number, which is just barely visible (Lāhūt 65). The condition of the book is generally good. There is some minor discoloration from damp on the edges of some pages. The binding is a little loose: the book falls open easily, especially between quires or at the center of quires.

Scribal Practice Scribal practice: and Readers’ 1. The main text is complete at f. 91. Folia 92–93 and 95a are Insertions blank. 2. The author has his own seal, with a variety of elements: a. f. 3b, in Coptic: ⲉⲃⲟⲗ ⲡⲓϩⲏⲕⲓ ⲡⲉⲧ ⲙⲉⲑⲣⲁⲡⲟⲗⲓⲥ 1476 (date in Coptic numerals) From/by the poor one The metropolitan [AM] 1476



b. f. 6a, at the head of his first letter: ‫بسم ا﷽ الرؤوف الرحيم‬ ‫المجد لله فى العلا‬ ‫من عبد عبيد ا﷽ بطرس المدعو‬ ‫بنعمة ا﷽ اسقف‬ In the name of God, the compassionate and beneficent Glory to God in the highest. from/by the servant of the servants of God, Buṭrus, the one called bishop by the grace of God. Note: The ‘ayn in al-‘ulā is made into the shape of a cross.  On either side of the second line, there is a stamp from the bishop’s signet ring.

196

S.J. DAVIS AND M.N. SWANSON

c. After the colophon, f. 75b: To the right: ‫ا﷽ رجاي‬ ‫فلا اخاف‬

God [is] my hope I do not fear



In the center: ‫بسم ا﷽ الرؤوف الرحيم‬ ‫المجد فى العلا‬

In the name of God, the compassionate and beneficent Glory to God in the highest



To the left: ⲉⲃⲟⲗ ⲡⲓϩⲏⲕⲏ ⲡⲉⲧⲣⲟⲥ ⲡⲃⲱⲕ ⲒⲤ ⲬⲤ From/by the poor one, Peter the servant [of] Jesus Christ



 gain, the ‘ayn in al-’ulā is made into the shape of a cross.  A Underneath the seal there is a stamp from the bishop’s signet ring.

d. f. 76a, at the beginning of the second epistle:

‫بسم ا﷽ الرؤوف الرحيم‬ In the name of God, the compassionate and beneficent

3. The bishop has added the stamp from his signet ring at other points in the manuscript as well: ff. 11a, 21a, 31a, 41a, 51a, 61a. Readers’ insertions:



Arabic Theology

Cat. No. Contents

197

DS Arabic Theology 36 (= MS 148) Old number(s): 225 Lāhūt (handbook) The Demonstration of Souls

1. The Demonstration of Souls (Barhanat al-nufūs): ff. 2a–155a (Copt. 1a–155a). Title on f. 4a: ‫برهنة النفوس ومزيل الخطايا والعكوس‬



Seven chapters (abwāb).



Introduction and table of contents, ff. 2a–4b (Copt. 1a–3b). Chapter 1,  On holy baptism: ff. 4b–6b, 6bisa–14a (Copt. 3b–14a). ‫في المعمودية المقدسة‬









Chapter 2,  On the conditions of confession: ff. 14b–43b (= Copt.). ‫في شروط الاعتراف‬ Chapter 3,  On purity of heart and cleanliness of soul: ff. 44a–61b. ‫القول على طهارة القلب ونظافة النفس‬

Chapter 4,  On repentance, the virtue of prayer, fasting, love, and mercy: ff. 62a–92b. ‫لأجل التوبة وفضيلة الصلاة والصوم والمحبة والرحمة‬ Chapter 5,  On the virtue of [attending] the Eucharistic ­Liturgy: ff. 93a–111a. ‫في فضيلة [حضور] القداس‬

This is followed by a prayer to be said before communing in the holy mysteries: ff. 111a–113a: ‫صلاة تقال قبل تناول الأسرار المقدسة‬

Chapter 6,  On death, resurrection, and judgment: f. 113b–133b. ]‫في الموت وظلوع الروح من الجسد ويوم [القيامة‬

Section title on f. 126b, “On the great day of resurrection” (Matthew 25:31ff.): ‫في يوم القيامة العظما‬

Chapter 7,  On the description of hell: ff. 134a–155a. ‫في صفة الجحيم‬

198

S.J. DAVIS AND M.N. SWANSON

Section title on f. 140a, On the saying… “Depart from me, evildoers” (Matthew 25:41): ‫ تباعدوا عني يا فاعلي الاثم‬...‫القول‬ ‫ط‬

Title on f. 144a, On the saying … regarding paradise, the heavens, and bliss: ‫ على الفردوس والسماوات والنعيم‬... ‫القول‬

Date, Language, Script, Material

Date: None indicated, but the MS must have been produced before 1705 CE, the date of the major waqf-statement endowing it to Dayr al-Suryān. Language and script: Arabic. Black ink, with red used for titles, introductions to new sections, and pause markings. The red ink is now faded to an orangish hue, and in some places difficult to read; the title of the work on f. 2a is illegible to the unassisted eye. The script is neat and legible though not elegant; the strokes are uniformly about felt-tip-pen width and written without ­ornamentation. Material: Paper. European stock, watermarked with a crest that appears to be a crown topped by a crescent moon over a ­six-pointed star.

Scribe, Patron/Owner, Restorer

Scribe: the deacon (al-shammās) Barsūm al-Ṣa‘īdī (f. 155a and elsewhere). Patron/owner: Ṣa‘d al-Suryānī ibn Shahīn (ff. 126a, 150b); Salmān, khādim of the Church of the Virgin at al-‘Adawiyyah, son of al-qiss Fānūs (f. 155b). Restorer: Yuḥannā al-Fayyūmī, khādim of Dayr al-Suryān (Dayr al-Sitt al-Sayyidah bi-l-Suryān) (f. 156a).

Tables of Contents, Colophons, Endowments

Tables of contents: f. 4a–b: internal table of contents Colophons: f. 155a: identifies the scribe as al-shammās Barsūm al-Ṣa‘īdī, originally from Manfalūṭ, a teacher (muʼaddib al-aṭfāl) in Manṣūrah (see also Barsūm’s prayers at the end of chapters).



Arabic Theology

199

Endowments (waqf-statements): ff. 14b–15a, 43b–44a, 50a, 55a, 68b–69a, 75b (top of page): waqf-statements endowing the MS to Dayr al-Suryān. ff. 62a, 92b, 96b–97a, 102b–103a, 113b, 126a, 133b, 150b: minor waqf-statements endowing the MS to the Church of the Virgin at ‘Adawiyyah (kanīsat al-‘adhrāʼ bi-l-‘Adawiyyah). The waqf-statements on f. 126a and f. 150b go on to pray for the patron/owner (al-muhtamm bi-hādhā al-kitāb), Sa‘d al-Suryānī ibn Shahīn (f. 126a). f. 155b: major waqf-statement endowing the book to “the Church of the Virgin at…” (al-Sitt al-’Adhrāʼ bi-l-…), which, given the identity of the writer/endower would probably have originally concluded with bi-l-‘Adawiyyah. Here, however, the original word has been corrected to “[the Monastery of] the S ­ yrians” (bi-l-Suryān). The text goes on to identify the original place as somewhere beside the Nile, south of Dayr al-Ṭīn, in the vicinity of al-Iṭfīḥ. The writer is Salmān, khādim of the Church of the Virgin at al-‘Adawiyyah, son of al-qiss Fānūs, khādim of the aforementioned church. The statement is dated AM 1421 [= 1704/05 CE]. Pages, Numbering

Frontmatter: f. i Numbered folia: ff. 2–156 Backmatter: f. 157 Folia were originally numbered with Coptic cursive numerals in the upper left-hand corner of each recto page. Arabic numerals were then added next to them in modern blue pen. There is a one-digit discrepancy at the beginning of the manuscript: ff. 2–6 f. 6bis ff. 7–155

= Copt. 1–5 = Copt. 6 = Copt.

Dimensions, Layout

Dimensions: 19.9 × 14.8 cm Area of writing: ca. 16 × 11–12 cm 13–15 lines/page

Cover, Condition

Plain brown leather cover, which is the result of a restoration: an older brown leather cover, with tooled and stamped designs, has been re-covered and reinforced in all but the outer 3–6 cm of the back cover, where the original tooling (rectangular frame with diagonal lines, with stamps along the vertical line) is visible.

200

S.J. DAVIS AND M.N. SWANSON

The binding is now quite worn at the edges and in the corners, in particular. The spine bears the remnants of the old paper sticker, at the bottom of which the modern Le Sphinx sticker with the current call number has been affixed. The old sticker bears a title, “Book of the Explanation of the Faith” (Kitāb sharḥ al-amānah), in addition to qalam (handwritten), the date of 1421, and the name of the scribe. Another old sticker, pentagonal in shape, affixed in the upper left-hand corner of the front cover, once bore other information; at its bottom a small cross has been incised. The manuscript is in reasonably good condition. Some sheets have been restored by being reinforced with paper along the fold prior to rebinding. Folio 2 has been restored with paper along its edges (including a strip reused from an account or receipt at the top of the leaf; we find the same at the top of f. 6b), while folio 15 (apparently the first folio in what was originally a quarternion, but which had its final leaf removed) is attached to the body of the manuscript by very discolored tape. The binding is somewhat loose: the endpapers were originally glued to the outer folios but have now torn along the fold, and the volume falls open easily between the quires. The make-up of the quires is not entirely regular, but the book consists mostly in quarternions; the quires are not labelled. The manuscript has been restored with reused scrap paper. 1. Front endpaper (upside down): Acts 20:31–21:1. 2. Frontmatter and f. 1a (also upside down): exhortations in an unprofessional hand. ‫يا قر هاذا‬ ‫يا قر هدا الخط لا تفاشر احدا قط قال‬ ‫الدنيا كا ساعه قال امشي فيها طاعه‬ ]‫ القناعة‬:‫ اقرأ‬،‫قال النفس طماعه قال علمه القانعه [كذا‬ ‫بافتكار الموت كل وقة وكل ساعه‬ O reader of this [handwriting] O reader of this handwriting, let no one boast (?). It has been said, The world is like an hour. It has been said, Walk in it obediently. It has been said, The soul is [full of] desire/avarice (?). It has been said, Its knowledge is moderation/contentment, by thinking of death every moment and every hour.



Arabic Theology

201

‫راس الحكمه مخافة ا﷽ والفهم نافع لمن‬ ‫ التحارف؟] طياشة‬:‫يعمل به وراس جميع التجارف [لازم‬ ‫العقل والمركب اذا كانة بغير دفه ترجها‬ ‫الرياح الي كل جناب ترجعوا معي ياخوتي‬ ‫ ضيق أضيق؟] من‬:‫لان الخطية تقبها رفيع طيق اظيق [لازم‬ ‫سيف دي حدين‬ The beginning of wisdom is the fear of God, and understanding is beneficial to whoever practices it. The beginning of all going astray (?) is the thoughtlessness of the intellect. As for the boat, if it has no rudder, the wind causes it to rock from side to side. Return with me, O brothers, for sin is raised up high (?). [The way is] narrow, narrower than a two-edged sword.

3. Backmatter, f. 157b: reused paper, accounts information? 4. Back endpaper: Acts 25:8-14. Scribal Practice Scribal practice: and Readers’ 1. At the bottom of folia 14a (end of ch. 1) and 92b (end of Insertions ch. 4), the scribe has added prayers for himself, in Coptic and Arabic, giving his name and ecclesiastical title: ⲡⲁⲣⲥⲱⲙⲁ = Barsūm, called ⲇⲓⲁⲕⲟⲩⲛⲟⲥ = shammās. 2. On f. 133b (end of ch. 6), the scribe has penned a more ­extensive prayer, in Arabic, where he identifies himself as Barsūm al-Sa‘īdī, “teacher of the children in the districts of Upper Egypt” (muʼaddib al-aṭfāl min a‘māl al-Ṣa‘īd). Readers’ insertions: 1. A notice from the restorer is written on f. 156a, identifying the one who attended to the book’s restoration as the priest Yuḥannā al-Fayyūmī, khādim of Dayr al-Suryān (Dayr al-Sitt al-Sayyidah bi-l-Suryān).

‫‪S.J. DAVIS AND M.N. SWANSON‬‬

‫)‪DS Arabic Theology 37 (= MS 149‬‬ ‫‪Old number(s): 172 Lāhūt‬‬

‫‪Miscellaneous theological, apocalyptic, apologetic, and homiletic‬‬ ‫‪treatises‬‬ ‫‪1. Psali (Ibsālī) for St. John Kame (Kāmā): ff. 1a–2b‬‬ ‫‪(= Copt. 1a–[2]b).‬‬ ‫‪2. Commentary on the Nicene Creed: ff. 5a–34b. Incomplete at end.‬‬ ‫تفسير الامانة التي وضعوها الابا المغبوطين المويدين بنعمت روح القدس‬ ‫الثلثماية وثمانية عشر مما فسرها‬ ‫‪ Incipit, f. 5a:‬‬ ‫اعلم اينا الاخ العزيزايدك ا﷽ بروح التوفيق وكتب اسمك في سفر الحياة‬ ‫بديوان عالم التحقيق ان اباونا الثلثماية وثمانية عشر لما ايدهم المسيح‬ ‫بروح القدس وضعوا هدا الامانة على حسب ما دونها لهم المسيح ‪...‬‬ ‫‪3. The Letter/Vision of [Ps.-]Pisentios of Qifṭ: ff. 39a–56b.‬‬ ‫ف ‪٣٩‬أ‪ :‬رسالة القديس ‪ ...‬انبا بستاووس [كذا] اسقف مدينة قفط الى كل‬ ‫الشعب المواضبين بجميع تخوم كرسيه لاجل الامانة المستقيمة الارثذكسية‬ ‫ثبتا [كذا] بها وقالها من اجل الامة العربية عندما مرض ولزم الفراش ‬ ‫وهي مرضة وفاته وانتقاله ‪...‬‬ ‫ف ‪٥٦‬ب‪ :‬رؤية بسنتاووس‬ ‫‪4. Christ’s Testament to the Twelve Disciples on the Mount of‬‬ ‫‪Olives: ff. 57a–74b.‬‬ ‫وصيت السيد يسوع المسيح الذي اوحا بها تلاميذه الاثنى عشر على جبل‬ ‫طور الزيتون‬ ‫‪ Incipit, f. 57a:‬‬ ‫لما صرف سيدنا ومخلصنا يسوع المسيح من منزل العازر ومعه الاثنى‬ ‫عشر تلميذ وصار الي طور الزيتون الذي بيروشلم وجلس سيدنا على‬ ‫الطور وتلاميذه حوله وقال لهم يا اخوتي احفظوا وصاياي ‪...‬‬ ‫‪5. An Epistle Descended from Heaven: ff. 75a–80b.‬‬ ‫رسالة يوم الاحد الثانية التي نزلت من السما في مدينة رومية في ايام‬ ‫اثناسيوس البطريرك‬ ‫‪ Incipit, f. 75a:‬‬ ‫يا اخوتي واحباي انصتوا واسمعوا حتي اخبركم بالرسالة التي نزلة من السما‬ ‫من عند ا﷽ سبحانه وتعالي ارسلت الي بني البشر من جهة الشروط ‬ ‫والوصايا والنواميس ‪...‬‬

‫ ‪202‬‬ ‫‪Cat. No.‬‬ ‫‪Contents‬‬

‫‪203‬‬

‫ ‬

‫‪Arabic Theology‬‬

‫‪  6. Fifteen Questions (al-Khamsat ‘ashar masā’il) from the‬‬ ‫‪word of the priest ______ to Anbā ______, the Patriarch of‬‬ ‫‪Alexandria: ff. 81a–93a.‬‬ ‫مسايل من قول القس ___ الي ابينا انبا ___ بطريرك المدينة العطمة‬ ‫الاسكندرية ‪...‬‬ ‫‪The first question (f. 81a) is:‬‬ ‫قال ان الانجيل المقدس يقول كلمن اصطبغ بالمعمودية ينصرف عنه ذلك‬ ‫الشيطان النجس الموكل به يصير مسكنا للاله وتحل عليه روح القدس ‪...‬‬

‫ ‬

‫‪  7. The Battle that the Demons Wage against the Believers:‬‬ ‫‪ff. 93b–99b.‬‬ ‫من قول بعض القديسين في بيان القتال الذي تقاتل به الشياطين المؤمنين‬ ‫‪Incipit, f. 93b:‬‬ ‫وذلك ان ا﷽ خلف ادم وذريته ليصعدهم للمرتبة الذي سقطوا منها الشياطين‬ ‫لاجل عصيانهم وامتناعهم من تسبيح ا﷽ كمتل باقية الملايكة ‪...‬‬

‫ ‬

‫‪  8. [Sāwīrus ibn al-Muqaffa‘,] The Book of the Precious Pearl‬‬ ‫‪(Kitāb al-durr al-thamīn fī īḍāḥ al-i‘tiqād fī al-dīn):‬‬ ‫‪ff. 100a–107a.‬‬ ‫كتاب مجموع من قول الابا القديسين معلمي البيعة الارثذكسية بنعمة‬ ‫الروح القدس وسمي كتاب الدر الثمين في ايضاح الاعبقاد في الدين‬ ‫من ما نطقت به افواه والرسل [كذا] الاطهار والابا المعلمين والبطاركة‬ ‫المغبوطين على تجسد رب المجد والي صعوده الي السما وارساله‬ ‫الفارقليط وعدد ابوابه خمسة عشر بابا‪.‬‬ ‫‪15 chapters, but only two are presented here.‬‬

‫ ‬

‫‪Chapter 1, On the Holy Trinity: ff. 100a–103b.‬‬ ‫في الثالوث المقدس‬

‫ ‬

‫‪Chapter 2, On the Birth of God the Word: ff. 103b–107b.‬‬

‫لأجل ميلاد ا﷽ الكلمة‬

‫ ‬

‫‪  9. Doxology (Batos) of the Four Incorporeal Creatures and the‬‬ ‫‪Twenty-Four Elders, from the Coptic Psalmody‬‬ ‫‪(Ibsalmūdiyyah): f. 108a–b.‬‬ ‫‪10. A Debate between Two Monks and a Jew: ff. 109a–165b.‬‬ ‫مناظرة جرت بين راهبين قديسين يسكنان بدير في اعمال اطرانية [؟] اسم‬ ‫احدهما سوداريخس والاخر اندراوس مع انسان عبراني كان في سنة سبعة‬ ‫واربعين وثلثماية للشهده الاطهارعلى عهد انسطاسيوس ملك القسطنطنية‪...‬‬

204

S.J. DAVIS AND M.N. SWANSON

11. John Chrysostom, Homily on Sadness: ff. 166b–170a. ‫من قول القديس يوحنا فم الذهب على الحزن‬

Incipit, f. 166b: ‫قال يا احباي هذه مشورتي على كل مؤمن اني اريد اهني لك سلاحا‬ ... ‫تقاتل به الاحزان‬

12. Ephrem the Syrian, Homily on Death: ff. 170a–175a. ‫ميمر من قول ابينا القديس ماري افراام على الموت وخروج النفس من الجسد‬

Incipit, f. 170a: ‫الويل منك ايها الموت بانك الغريم الذي لا يقضي والمستقرض الذي لا‬  ‫يوفي والخاطف الذي لا يبقي والسارق الذي لا يستحي والمسلط‬ … ‫الذي لا يخاف والرسول الذي لا يتاخر‬

13. A Reproach to the Soul, from the saying(s) of some saints: ff. 175b–179a. ‫من قول بعض القديسين تبكيت للنفس‬

Date, Language, Script, Material

Incipit, f. 175b: ‫انهضي يا نفس من رقدتك وانتهي من سنتك ادكري الاله التي خلقك‬ ... ‫وبالعقل والنطق شرفك‬

Date: 15 Ṭūbah, AM 1471 [= January 21, 1755 CE] (f. 93a); 2 Ṭūbah, AM 1471 [= January 8, 1755 CE] (f. 165b) Language and script: Arabic. Black ink, with red used for titles and subtitles in some of the treatises. The manuscript is composite  and is written in more than one hand; throughout, the script is not particularly elegant but legible. Material: Paper. European stock of a good quality with Tre Lune watermarks.

Scribe, Patron/Owner, Restorer

Scribe: al-qiss Manqūriyūs, khādim of Dayr al-Suryān is ­identified as the scribe of Treatise #9 (f. 166a). Patron/owner: al-qiss Manqūriyūs, khādim of Dayr al-Suryān, who wrote for his own use but endowed the MS to Dayr al-Suryān after his death (f. 166a). Restorer: Yūḥannā al-Fayyūmī (f. 4a) (see below under “Tables of Contents” and “Readers’ Insertions”).



Arabic Theology

Tables of Contents, Colophons, Endowments

205

Tables of contents: ff. 3b–4a: table of contents added to the manuscript in the front matter; it appears to be in the hand of the restorer, Yūḥannā al-Fayyūmī, who pens a prayer for himself at its end. Colophons: f. 93a: colophon by the scribe at the end of the fifth treatise;  the scribe does not mention his name but gives a date: 15 Ṭūbah, 1471 [= January 21, 1755 CE]. ff. 165b–166a: colophon by the scribe at the end of the ninth  treatise; he wrote on 2 Ṭūbah, AM 1471 [= January 8, 1755 CE]. The scribe was al-qiss Manqūriyūs, khādim of Dayr al-Suryān  (Dayr al-Sitt al-Sayyidah bi-l-Suryān) (f. 166a). Endowments (waqf-statements): f. 93a: at the end of the fourth treatise, there is a statement of waqf (with standard formulae) to Dayr al-Suryān (Dayr al-Sitt al-Sayyidah bi-l-Suryān bi-barriyyat Shīhāt bi-jabal al-Aṭrūn). f. 166a: the scribe Manqūriyūs wrote for his own use, but he endows the manuscript, after his death, to Dayr al-Suryān (Dayr al-Sitt al-Sayyidah bi-l-Suryān). f. 179b: Statement of waqf — with standard warnings to those who would take the book, or tear out leaves, or add something to it — endowing the MS to Dayr al-Suryān (Dayr al-Sitt al-Sayyidah al-ma‘rūf bi-abahāt al-Suryān bi-Jabal Shīhāt bi-Wadī al-Naṭrūn).

Pages, Numbering

Frontmatter: none Numbered folia: ff. 1–180 Backmatter: ff. 181–182 Folia 1–4 are properly “frontmatter” but have been numbered here. Folia are numbered in the upper left hand corner of the recto in Arabic numerals. Coptic cursive numerals are used in different ways, indicating that the volume was put together from separate pieces (not counting extra pages inserted at the time of binding and/or restoration). For example, in Treatises #3–5, Coptic cursive numerals are only recorded at the beginnings of each text.

206

S.J. DAVIS AND M.N. SWANSON

Treatise #2: Treatises #3–5 Treatise #6a Treatises #6b–8 Treatise #9 Treatises #10–12

ff. 5–34 ff. 39–80 ff. 81–102 ff. 103–108 ff. 109–166 ff. 166b–179

[no Copt.] = Copt. 31–72 = Copt. 1–22 [no Copt.] = Copt. 12–582 [no Copt.]

The parts from which the manuscript was constructed consisted mainly in quires of 10 leaves (quinions). Dimensions, Layout

Dimensions: 22.5 × 16.3 cm Area of writing: 16–18.5 × 11–12.5 cm 13–18 lines/page

Cover, Condition

Brown leather binding with tooled geometric design (straight lines producing a double rectangular border plus diagonals) and small cross-shaped stamps in the corners and at regular intervals along the tooled lines. It is now worn along the edges and ­especially in the corners, where the leather has worn through. Stickers other than the Le Sphinx sticker (with the current shelf number) have been scratched away from the spine. A pentagonal shaped sticker on the front cover gives an idea of the contents of the volume, and ends in a small cross which has been incised through the stamp and into the leather cover. The manuscript is generally in good condition. Yūḥannā al-Fayyūmī’s restoration is evident in pages that have been restored around their edges or at the fold in the sheet. The binding is a bit loose; the front endpaper has detached from its part that was glued to the next folio, and the book falls open easily between some of the quires. The endpapers are from a Coptic Gospels lectionary, in an attractive Coptic scribal hand.

Scribal Practice Scribal practice: and Readers’ 1. f. 107a: At the end of the treatise, after a prayer for the Insertions patron, owner, reader, and scribe of the manuscript (without any mention of names), the remaining space is filled with “doodles” of various sorts: a double circle with arcs in a floral pattern; some crude calligraphy (Allah jayy fa-lā akhāf, “God is coming, and I do not fear”), and two birds.



Arabic Theology

207

2. f. 107b: the page has been filled with a brocaded cross design (rather badly executed); above and below it are written ­abbreviations for Christ: Ⲁ Ⲏ⳱⳱Ⲥ Ⲡ⳱⳱Ⲭ⳱⳱Ⲥ Ⲩ⳱⳱Ⲥ Ⲑ⳱⳱Ⲥ Ⲱ Alpha Jesus Christ Son of God Omega



The initial alpha has an eye and is vaguely bird-shaped; after the final omega there is a drawing of a bird (like the ones on the previous page).

Readers’ insertions: 1. f. 4a: Yūḥannā al-Fayyūmī has penned a prayer for himself at the end of the Table of Contents.

208

S.J. DAVIS AND M.N. SWANSON

Cat. No.

DS Arabic Theology 38 (= MS 150) Old number(s): 13-ⲕⲉ

Contents

The Book of Clear Elucidations on the Faith of the Coptic Orthodox Church, and three other theological works 1. The Book of Clear Elucidations on the Faith of the Coptic Orthodox Church: ff. 2a–156b. ‫كتاب الإيضاحات الجلية في امانة الكنيسة القبطية الارثذكسية‬











Chapter 1, On the unity of God’s essence and the Trinity of his attributes: ff. 2a–8b. ‫في توحيد ذات ا﷽ وتثليث صفاته‬

Chapter 2, On the purpose with respect to which God was content that his son should be[come] human: ff. 8b–13b. ‫ الجهة] التي لاجلها ارتضى ا﷽ ان يكون ابنه انسانًا‬:‫في الجيهة [لازم‬

Chapter 3, On the quality and kind of the Son of God’s ­incarnation, based on the apostolic texts and prophetic signs: ff. 13b–19a. ‫بناء على النصوص الرسولية والرموز النبوية‬ ً ‫في كيفية تجسد ابن ا﷽ ونوعه‬

Chapter 4, On the fact that it is not necessary to affirm duality with regard to the one Christ, but rather [it is necessary] that his unity be affirmed just as [it is said] that he is truly one: ff. 19a–97a. ‫في انه لا يجب القول بالاثنانية في المسيح الواحد بل يقال بالوحدة كما‬ ‫انه بالحق واحد‬ Chapter 5, On the fact that baptism is our birth from God, on account of which he gives to us authority to call him our father: ff. 97a–105a. ‫في ان المعمودية هي الولادة من ا﷽ التي من اجلها يعظي لنا السلطان‬ ‫ان ندعوه ابانا‬

Chapter 6, On the fact that the mystery of the body and blood of Christ is of old and not recent, and that it is true and not a symbol, and this is by way of the one asking the question and the one who responds to the questioner: ff. 105a–146a. ‫في سر جسد المسيح ودمه انه قديم لا محدث وانه حق لا رمز وذلك‬ ‫على جهة السائل والمجيب السائل‬



Arabic Theology



209

Chapter 7, Containing three testimonies from the books of the earlier most excellent fathers: ff. 146a–153a. ‫فيه ثلاثة شهود من كتب الإباء افاضل المتقدمين‬ a. The first testimony: From the book of the holy spiritual father known as the Elder: ff. 146a–147a. ‫من كتاب القديس الروحاني المعروف بالشيخ‬ b. The second testimony: From the book of Mār Jacob, the bishop of Sarug: ff. 147a–149a. ‫ اسقف] مدينة سروج‬:‫من كتاب مار يعقوب اسفق [لازم‬ c. The third testimony: From the saying of St. John ­Chrysostom: ff. 149a–153a. ‫وأيضا من قول القديس يوحنا فم الذهب‬ ً Chapter 8, On the reason why these verses/signs and ­explanations are necessary: ff. 153b–156b. ‫في السبب الذي احوج لجمع هذه الايات وشروحاتها‬

2. Two Chapters on Fasting and Confession, authored in AM 1610 [= 1893/94 CE] and requested by al-mu‘allim ‘Aṭiyah Thaqāwī from Asyūt: ff. 156b–170b. ‫نبتدي بمعونة ا﷽ تعالى وحسن توفيقه بنسخ هذين البابين‬ ‫بناء‬ ً ‫ قبطية للشهداء وذلك‬١٦١٠ ‫الذي صار تأليفهم في سنة‬ ‫على طلب المعلم عطية ثقاوي من أهالي بندر أسيوط وهذا سؤاله‬



Chapter 1, On Fasting: ff. 156b–164a. ‫الباب الأول في أن الصوم أول وصية تطق بها ا﷽ تبارك بفمه وهو رأس‬ ‫كافة الفضائل والطريق المؤدية إلى الحياة‬ Chapter 2, On Confession: ff. 164a–170b. ‫الباب الثاني في أن الاعتراف فريضة دينية رسولية بدونه لا يتمكن‬ ‫الإنسان من الاقلاع عن أيها كانت وأن كافة جاحدية في الظلمة سايرين‬

3. Questions posed by al-qummuṣ Isḥaq, superintendent of the  Monastery of Baramous, to al-qummuṣ ‘Abd al-Masīḥ al-Mas‘ūdī al-Kabīr, head of the Monastery of Baramous: ff. 170b–184a. ‫سؤال الاب الافخم القمص اسحق أمين دير برموس إلى الاب الاكرم‬ ‫القمص عبد المسيح المسعودي الكبير رأس دير برموس‬ 4. ‘Abd al-Masīḥ al-Kabīr, Pulling Away the Veil of Lies Belonging to Nestorius: ff. 184b–195a. ‫كشف الستور عن تمويها بتاع نسطور‬

210

S.J. DAVIS AND M.N. SWANSON

a. Introduction: ff. 184b–185a.  The introduction engages with the problem of Protestantism (al-burustistāniyah) and mentions the author’s visit with the Coptic Pope and his acquisition of an anonymous article  entitled “Repudiating Lies” (Daf‘ al-iftirā’) from the  newspaper, al-Murshid, volume 120 (May 17, 1895 CE),  which the author speculates may have been written by the  head of the paper. b. Response of al-qummuṣ ‘Abd al-Masīḥ al-Kabīr, monk at the Monastery of Baramous: ff. 185a–195a. ‫جواب القمص الحقير عبد المسيح المعروف بالكبير راهب بدير برموس‬ ‫كبير لا بالمقام بل بالسن إلى حضرات أولادنا المباركين الأقباط‬ ‫الأرثذكسيين دامة سلامتكم‬ Date, Language, Script, Material

Date: Three dates are provided as follows 1. 1880 according to the “Eastern Christian” (masīḥiyah sharqiyah) calendrical reckoning (f. 2a); 2. AM 1610 [= 1893/94 CE] (f. 156b); 3. 1895 CE (a terminus post quem, given the fact that the author of the final work against Nestorius/Protestants reports on his reading an article in a newspaper dated May 17 of that year). Language and script: Arabic. Black ink with titles, headings, verse references, and punctuation in red. Three scribal hands are in evidence. On folia 1b–11b, the hand is small, compact (even somewhat cramped), but with thick dark strokes. On folia 12a– 144b, the hand is larger with somewhat lighter, thinner, loopy strokes. On folia 145a–195a, the hand is smaller again, but with relatively dark strokes that have a vertical orientation (letters are taller than they are wide). Material: Paper. Fairly thin, modern European stock. The pages are yellowish (almost manila in color), and the majority of them from ff. 8–184 have a purplish rectangular-shaped stain within the area of writing (perhaps a kind of watermark?).

Scribe, Patron/Owner, Restorer

Scribe: al-qiss Bishāy, monk at Dayr al-Suryān (f. 195a, part of a final colophon written in the third scribal hand). No identification of patron/owner or restorer.



Arabic Theology

Tables of Contents, Colophons, Endowments

211

Tables of contents: f. ia: modern table of contents written in blue (and red) ink Colophons: f. 195a: colophon after ‘Abd al-Masīḥ al-Kabīr’s text, Pulling  Away the Veil of Lies Belonging to Nestorius, providing the name of the scribe (Bishāy, a priest and monk at Dayr al-Suryān). Endowments (waqf-statements): none.

Pages, Numbering

Frontmatter: ff. i–vi Numbered folia: ff. 1–195 [ff. 3–12 = Copt. 2–11; otherwise there is no Coptic cursive foliation] Backmatter: ff. 196–199 The Arabic numbering is written on the verso of each folio. At the beginning of the manuscript the Arabic numbers correspond to the Coptic cursive numbers written on recto of the facing ­(subsequent) page, resulting in the fact that the two foliation systems have a discrepancy of one folio (ff. 3–12 = Copt. 2–11). After Copt. 11 (= Arabic f. 12), the Coptic cursive foliation ­discontinues.

Dimensions, Layout

Dimensions: 17 × 12 cm Area of writing: Folia 1b–11b (first hand): 12 × 8 cm Folia 12a–144b (second hand): 12.5 × 8.5 cm Folia 145a–195a (third hand): 13 × 9.5 cm Folia 1b–11b (first hand): 13 lines/page Folia 12a–144b (second hand): 13 lines/page Folia 145a–195a (third hand): 16 lines/page

Cover, Condition

Red leather cover, well worn with abrasions on the surface. The leather feels soft to the touch as a result. The covers have two concentric double-line rectangular borders with extended corner lines that run to the edges, forming squares and rectangular ­corner fields. Inside the inner rectangle and corner squares, there are small medallion stamps (arranged in the form of a central cross with four smaller crosses in the corners of the inner rectangle). Between the lines of the two concentric rectangles, there are

212

S.J. DAVIS AND M.N. SWANSON

smaller oval stamps. While the MS is generally in decent shape, there is some separation at the spine inside each of the covers. Folio 2 has been restored with a rewritten piece of paper pasted on its upper portion and covering about three-fifths of the page. Scribal Practice Scribal practice: and Readers’ 1. f. 1b: An ornamental, brocaded cross in blue, red, and the natural Insertions color of the paper, framed within a double-lined rectangular border. Within the border, there is text in Coptic and Arabic written in red ink. At the upper right corner there is the letter alpha. At the upper left, the letter omega. Above and below the horizontal arm of the cross are christological monograms. From upper left to lower right: ⲓⲥ / ⲭⲥ / ⲩⲥ / ⲑⲥ. At the bottom right is written in Arabic: “Peace to the cross, the victor over all enemies” (al-salām li-l-ṣalīb al-ghālib jamī‘ al-a‘dā’). At the bottom left is written in Arabic: “Peace to the cross, the foundation of faith” (al-salām li-l-ṣalīb asās al-īmān). In a smaller rectangular field below the one containing the cross and marked off by a double-lined border in blue ink, there is a scribal prayer for remembrance: “Remember me, O Lord, when I have come into your kingdom, through the intercessions of the Mother of Light” (udhkur fiya ya rabb idhā jaytu fī malakūtika bi-shifā‘at umm al-nūr). Outside and below the rectangular fields, the scribe has also written in red ink, “Lord, have mercy” (ya rabb irḥam). 2. f. 2a: At the top of the folio there is an ornamental brocaded heading/table/border topped by three curious oval-shaped figures with two triangles inside and lines on top that give the impression of three insect/robot/alien heads peaking up over a bedstead. The triangles look like two eyes, a vertical line between the triangles looks like a nose, a short horizontal line below the eyes/nose visible on the middle and right figures looks like a mouth, and the lines emerging from the top look like strands of straggly hair. Below the brocaded border the opening blessing for the text is rendered in both Coptic and Arabic. Readers’ insertions: f. via: a reader has written a couple of petitions “to the Lord” (li-l-rabb) in black ink.



213

Arabic Theology

Cat. No.

DS Arabic Theology 39 (= MS 151) Old number(s): 87 Lāhūt; 10-ⲕⲉ

Contents

The Book of Penetrating Proofs regarding the Doctrine of the Jacobites 1. Book of Penetrating Proofs regarding the Doctrine of the Jacobites: ff. 2a–182a. ‫كتاب البراهين الثاقبة في اعتقاد اليعقوبية‬



Introduction: ff. 2a–4a (Copt. 7a–9a). Part One, On Existence: ff. 4a–20b (Copt. 9a–25b).

‫في الوجود‬

Chapter 1, On the Existence of the Creator: ff. 4a–16a (Copt. 9a–21a). ‫في وجود الخالق‬

Chapter 2, On the Order of Creation: ff. 16a–20b (Copt. 21a–25b). ‫في ترتيب الخلقة‬

Part Two, On Faith in God and Its Nature: ff. 21a–36a (Copt. 26a–41a). ‫في الإيمان با﷽ وكيفيته‬

Chapter 1, On the Trinity and the Unity: ff. 21a–32b (Copt. 26a–37b). ‫في التثليث والتوحيد‬

Chapter 2, On the Nature of Faith: ff. 32b–36a (Copt. 37b–41a). ‫في كيفية الإيمان‬

Part Three, On the Incarnation: ff. 36b–87b (Copt. 41b–92b). ‫في التجسد‬

Chapter 1, On the Nature of the Conception and the Union: ff. 36b–68b (Copt. 41b–73b). ‫في كيفية الحبل والاتحاد‬

Chapter 2, On the Birth of Christ: ff. 69a–87b (Copt. 74a–92b). ‫في ميلاد المسيح‬

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S.J. DAVIS AND M.N. SWANSON



Part Four, On the Spread of the Christian Call: ff. 88a–151a (Copt. 93a–156a). ‫في انتشار الدعوة المسيحية‬

Chapter 1, On the Leadership of the Apostles and Their Followers: ff. 88a–99a (Copt. 93a–104a). ‫في رئاسة الرسل وخلفائهم‬ Chapter 2, On the Commandments of the Apostles: ff. 99a–127a (Copt. 104a–132a). ‫في وصايا الرسل‬

Chapter 3, On the Mysteries/Sacraments of the Church: ff. 127a–151a (Copt. 132a–156a). ‫في أسرار البيعة‬

Part Five, On the Duties of Humankind: ff. 152b–165b (Copt. 157b–170b). ‫في وجبات الإنسان‬

Chapter 1, On the Necessity of Practicing [Good] Works:  ff. 152b–159b (Copt. 157b–164b). ‫في وجوب ممارسة الأعمال‬

Chapter 2, On Prayer: ff. 159b–165b (Copt. 164b– 170b). ‫في الصلاة‬





Date, Language, Script, Material

Part Six, On the End of Every Human Being: ff. 165b–168a (Copt. 170b–173a). ‫في نهاية كل إنسان‬ Part Seven, On Some Confessions [and Councils]: ff. 168a–180b (Copt. 173a–185b). ‫في بعض التعريفات‬

Index of Errata: ff. 180b–182a (Copt. 185b–187a). ‫بيان ما وقع من الخطأ بالطبع‬

Date: AM 1602 [= 1885/86 CE] (f. 1b = Copt. 6b) Language and script: Arabic. Black ink throughout. The script is somewhat small in scale, written in non-professional hand, consistent but not elegant, with rather heavy/thick pen strokes.



Arabic Theology

215

Material: Paper. Medium-to-heavy stock. Watermarks with part of a shield (with man-in-the-moon?) are visible in the upper, inner corner of the pages. The frontmatter (ff. i–iii) and most of the backmatter (ff. 188–194) consist of the same paper stock as the main body of the MS. The final folio (f. 196), however, is of a different material: it is a flyleaf that matches the paper glued to the inside of the back board. Scribe, Patron/Owner, Restorer

Scribe: “one of the monks at the Monastery of Baramous” (aḥad al-ruhbān fī Dayr al-Barāmūs) (f. 1b = Copt. 6b). Patron/owner: al-qiss ‘Awaḍallah al-Suryānī (f. iiib). Restorer: none identified.

Tables of Contents, Colophons, Endowments

Tables of contents: f. ia–b: modern table of contents written in blue ballpoint pen with the heading/title written in red ballpoint Colophons: none, but see the section on scribal notices below. Endowments (waqf-statements): f. iiib: endowment to Dayr al-Suryān written in blue pen with a  warning to anyone who would remove it, and signed by al-qiss  ‘Awaḍallah. This is followed by the statement, “I found this book without an endowment, and so I endowed it.” It concludes with additional warnings, again signed by the same person, al-qiss ‘Awaḍallah al-Suryānī. f. 1a (Copt. 6a): endowment to Dayr al-Suryān written in the left margin in the same pen and hand as the waqf-statement on f. iiib.

Pages, Numbering

Frontmatter: ff. i–iii Numbered folia: ff. 1–182 (= Copt. 6–187) Backmatter: ff. 188–195 Arabic folio numbering is written in pen on the lower outer ­corner of each recto. Coptic cursive numbering commences with Copt. 6 (= f. 1), and is written on the upper outer corner of each recto.

Dimensions, Layout

Dimensions: 17.2 × 11.8 cm Area of writing: 13.5 × 8–8.5 cm 12 lines/page

216 Cover, Condition

S.J. DAVIS AND M.N. SWANSON

Red leather cover, well worn (the leather is abraded throughout and has a soft weathered feel to it). Both covers are tooled with a triple-lined rectangular outer border and a smaller internal t­riple-lined rectangle with triple lines connecting the corners of the two rectangles. Inside the inner rectangle is a floral medallion/ mandorla. Pages are in good condition. Binding is also in relatively good condition, although there is some minor separation at the  spine after folio i.

Scribal Practice Scribal practice: and Readers’ 1. f. 1a (= Copt. 6a): The opening scribal statement cites Insertions 1 Corinthians 2:5 (“so that your faith may not be by the wisdom of people but through by power of God”). The scribe cites the verse according to the modern versification system as “1 Corinthians, chapter 2” and gives the verse either ­mistakenly as ٤ (the Arabic number 4) or correctly as ٤ (the Coptic cursive number 5). 2. f. 1a–b (= Copt. 6a–b): A second opening scribal statement indicates that the manuscript was produced during the reign of Cyril (Kīrillus) V (fl. 1874–1927 CE), the 112th Patriarch of the Alexandrian see (f. 1a = Copt. 6a) and identifies the scribe as “one of the monks at the Monastery of Baramous” and the year as AH 1602 [= 1885/86] (f. 1b = Copt. 6b). Readers’ insertions:



Arabic Theology

Cat. No.

DS Arabic Theology 40 (= MS 152) Old number(s): 8-ⲕⲝ

Contents

Miscellaneous Apologetic Works and The Teaching of Jacob

217

1. Report on the objections of the confessional group whose claims are mentioned and a response to what they say — namely, those among the Byzantine Melkites, the sons of the Eastern Church: pp. 1–52. Title, p. 4, at the end of the Introduction: ‫بيان اعتراضات الطائفة المذكورة بما يزعمون والرد عليهم بما يقولون‬ ‫وذلك من الروم الملكيين أبنا الكنيسة الشرقية وفيه خمسة روس‬

In Five Parts, including an introduction, poem, and conclusion:



Introduction: pp. 1–4. [Part One,] Chapter on the Veneration of Icons: pp. 4–23. ‫بإكرام الإيقونات وفيه ستة اعتراضات وخاتمة وقصيدة وفصل‬





‫  من أقوال الابا القدسين في إكرام الإيقونات‬

A Poem (qaṣīdah) by Qusṭandī Alyās Barhūmah: pp. 21–23. ‫القصيدة تأليف قسطندي الياس برهومة‬

[Part Two,] On Baptism: pp. 24–33. ‫في المعمودية وفيه إحدى عشر اعتراض وخاتمة وفصل من أقوال القديسين‬ [Part Three,] On the Eucharist (On the Fact that the Wine and the Bread Turn Into the Body and Blood of our Lord): pp. 34–41. ‫في أن الخمر والخبز يستحيلان جسد ودم ربنا وفيه ستة اعتراضات وخاتمة‬

[Part Four,] On Fasts: pp. 41–45. ‫في الصيامات وفيه ثلاثة اعتراضات‬ [Part Five,] On the Intercession of the Saints: pp. 46–51. ‫في شفاعت القديسين وفيه فصل‬

Conclusion: On the Matter of Those Who Hear My Discourse and Who Turn to It. [written in the form of poetic verse]: p. 51–52.

2. Verses of Poetry: p. 53. Verse of Poetry (bayt shi‘ran), On those who confess with magic under heaven by themselves and do not confess to the priests, [attributed to] John Chrysostom: p. 53.

218

S.J. DAVIS AND M.N. SWANSON



‫بالسحرا [كذا] تحت السماء لوحده ولا‬ ‫شعرا في ذوي الاعتراف‬ ‫بيت‬ ً ً ‫يعترفون للكهنة يوحنا فم الذهب‬

Verse (bayt): p. 53. Verse (bayt): p. 53. Another one (ghayruhu): p. 53. Verse (bayt): p. 53.

3. On the Image of the Istātīkūn: p. 54.

‫عن صورة استاتيكون‬

Includes a list of archbishops, including Miṣā’īl the Metropolitan of Jerusalem (muṭrān al-nūr), Daniel (Dānyāl) the Metropolitan of Nazareth (muṭrān al-nāṣirah), and Dūstiyūs the Metropolitan of Ladd (muṭrān al-ladd). Asks for blessings on “our spiritual children, the blessed sons of the Arabs residing in the Jerusalem see” (awlādunā al-rūḥiyyīn abnā’ al-‘arab al-urthūdhūksiyyīn al-qāṭinīn fī al-kursī al-urshalīmī al-mubārakīn).

4. The Teaching of Jacob: pp. 60–171. The work is identified on p. 1 as “The Book of the Light of the Elucidation” (Kitāb nūr al-īḍāḥ), and on p. 60 as “The First Book of the Book of the Elucidation” (Kitāb al-awwal min kitāb al-īḍāḥ). Title, p. 1: ‫كتاب نور الإيضاح بالرأى الأرثوذكسي المضيء كالمصباح ونفس‬ ‫اعتراضات الباطل الاتراح‬

Title, p. 60:



Incipit, p. 60: ‫نبتدي بعون ا﷽ تعالى وحسن توفيقه بكتابة قصة لطيفة حاوية معاني‬ ‫الإلهية ظريفة وقد حصلت بمفاوضة ومجاوبة دقيقة حنيفة فيما بين أناس‬ ‫يهود دخلو بالإيمان المسيحي بمدينة إفريقية وقرطاجنة على عهد هرقل‬ ‫ملك الروم وقد اتضح وثبت فيما بينهم انيان المسيح ابن ا﷽ كحسب‬ ‫شهادت الكتاب المقدس والأنبيا السالفين كما يأتي شرح ذلك والذي‬ ‫عنا بتحرير ذلك واثباتها رجل منهم يقال له يوسف وابنه شمعون قد‬ ‫كتبها لاثبات الامانة القويمة المسيحية الحقيقية الارثوذكسية‬



‫هذا الكتاب الأول من كتاب الإيضاح‬

Desinit, p. 171: ‫يوما خلة من تموز المبارك سنة‬ ً ‫فخرج يعقوب من عندنا في ثلاثة عشر‬ ٦٤٠ ‫مسيحة‬



Arabic Theology

219

“Jacob went out from us on the thirteenth day that had passed in [the month of] blessed Tammūz (July), 640 of the Christian era.” [Note: In the desinit, the word ‫ مسيحة‬was inserted above the line in front of the year number: Thus, in the transcription above it is written in  superscript.]

5. The Book of Clear Answers with regard to [the question of] making pig meat lawful through powerful [scriptural] ­testimonies and logical arguments: pp. 174–199. ‫كتاب الأجوبة الجلية بالتحليل اللحوم الخنزيرية بالشواهد والبراهين القوية‬





A poem (organized in five lines, each containing two stanzas): p. 175. First Objection (I‘tirāḍ awwal): p. 178. Its Solution (Ḥalluhu): pp. 179–180. Second Objection (I‘tirāḍ thānī): pp. 180–181. Its Solution (Ḥalluhu): pp. 181–183. Third Objection (I‘tirāḍ thālith): pp. 183–184. Its Solution (Ḥalluhu): pp. 184–185. Fourth Objection (I‘tirāḍ rābi‘): p. 186. Its Solution (Ḥalluhu): pp. 186–188. Fifth Objection (I‘tirāḍ khāmis): p. 189. Its Solution (Ḥalluhu): p. 189. Sixth Objection (I‘tirāḍ sādis): p. 189. Its Solution (Ḥalluhu): pp. 189–197. A Useful Conclusion (Khātimah mufīdah): pp. 197–199.

6. The Book of Salutary Answers with Sufficient Meanings, by Mikhā’īl Qusṭandī Ilyās Barhūmah al-Ramlāwī [i.e. from Ramla], responding to questions presented orally by al-Khūrī ‘Āzir al-‘Akāwī [i.e. from Akka]: pp. 202–216.



‫كتاب أجوبة الشافية بالمعاني الكافية‬ ً ‫أصلا‬ ‫يحتوي على بعض سؤالات متقدمة من الخوري عازر العكاوي‬ ‫شفاها ليس بكتابة إلى كاتبه مخائيل قسطندي إلياس‬ ‫مذهبا‬ ‫وكاثولكي‬ ً ً ً ‫ مسيحية‬١٨٣٤ ‫ إيلول‬٢٥‫مذهبا و‬ ‫أصلا وملكي‬ ‫برهومة الرملاوي‬ ً

Chapter 1, On the fact that the light that emanates from the tomb of our Lord is the truth: pp. 202–208. ‫ يفيض] من قبر سيدنا هو‬:‫الباب الأول في أن النور الذي يفوض [لازم‬ ‫الحقيقة‬

220

S.J. DAVIS AND M.N. SWANSON



Chapter 2, The determination and confirmation that Joseph the Carpenter married a wife and got her pregnant with four sons and two daughters: pp. 208–216. ‫الباب الثاني إثبات بأن يوسف النجار قد تزوج بإمرأة وأولد منها الأربعت‬ ‫بنين والبنتين وتحقيق ذلك‬

7. Report on a letter received by the scribe Mikhā’īl from al-Khūrī ‘Āzir from Yāfā [i.e. Jaffa]: pp. 216–200. The letter ends by mentioning the names of a number of church leaders (metropolitans, priests, and deacons) who endorsed its contents. Date, Language, Script, Material

Date: Three dates are indicated: 1. Friday, the second day of the Feast of the Baptism, 7 Kānūn al-thānī (January), 1838 CE (p. 52) 2. 1836 CE (p. 199) 3. 28 Kānūn al-thānī (January), 1838 CE (p. 200) Language and script: Arabic. Black ink with occasional red or yellow ink used for introducing quotation formulae. Script is ­written in an informal hand. Letters are of inconsistent dimensions of letters, sometimes very small, sometimes fairly large. Letters are written with thick lines that often look somewhat smudgy. The red ink is faded at points. Material: Paper. Medium-weight Middle Eastern stock with mesh lines of manufacture visible, but no watermarks.

Scribe, Patron/Owner, Restorer

Scribe: Mikhā’īl Qusṭandī Ilyās Barhūmah (pp. 52, 101, 202),  who is identified as originally from Ramla and as a Melkite in  confession (raml[aw]ī aṣlan wa malikī madhhaban) (pp. 52, 202). Patron/owner: Ḥannā ibn Ilyās al-Khūrī is identified as the one who assembled or collected the manuscript (p. 100). Restorer: none identified.

Tables of Contents, Colophons, Endowments

Tables of contents: p. i: modern table of contents written in ballpoint pen Colophons: p. 52: colophon providing the date (Friday, the second day of the Feast of the Baptism, 1838 CE) and the name of the scribe (Mikhā’īl Qusṭandī Ilyās Barhūmah).



Arabic Theology

221

pp. 199–200: colophon providing the name of the collector and patron/owner (Ḥannā ibn Ilyās al-Khūrī) (p. 100), the date of the collection (1836 CE), and the name of the scribe (Mikhā’īl Qusṭandī Ilyās Barhūmah). Pages, Numbering

Endowments (waqf-statements): none. Frontmatter: p. i Numbered folia: pp. 1–220 Backmatter: p. 221

Arabic pagination in pencil and pen, beginning on the verso side of the first leaf (p. 1) and written at the bottom corner of the pages (on every page up to page 64 and on even pages after that). The recto side (p. 1) contains the title of the first work (written by the scribe), the shelf number, a stamp of the monastic library, and a table of contents written in blue and red ballpoint pen. The manuscript consists of eleventh quires, the first ten contain ten folia apiece; the eleventh contains eleven folia. An Arabic foliation scheme written in pen (or pencil) appears at the upper corner of the verso of every tenth folio (= every twentieth page), beginning at the end of the second quire and (omitting quire 6) continuing through the end of the manuscript: f. 20 on p. 39; f. 30 on p. 59; f. 40 on p. 79; f. 50 on p. 99; f. 70 on p. 139; f. 80 on p. 159; f. 90 on p. 179; f. 100 on p. 199; f. 110 on p. 219. In addition, folio numbers also appear on the first and second folia of the tenth quire (f. 101 on p. 201; f. 102 on p. 202, where the folio number is written on the recto instead of the verso). Seeing as the final quire contains eleven folia, the final two folia have been numbered (in addition to f. 110 on p. 219, the folio number 111 appears on p. 221). Dimensions, Dimensions: 21.2 × 16 cm Layout Area of writing: 17.5–19 × 11.5–13 cm 17–27 lines/page Cover, No binding. The MS is in two unattached sections: the first Condition ­consists of the first eight quires; the second consists of the final two quires. Scribal Practice Scribal practice: and Readers’ 1. pp. 4, 23, 51, etc.: Throughout the MS, at the end of works, Insertions the scribe often formats his text to taper to a point, forming an inverted triangle.

222

S.J. DAVIS AND M.N. SWANSON

2. pp. 51–52: The conclusion to The Teaching of Jacob, also known as The Book of the Elucidation (Kitāb al-īḍāḥ) takes a poetic form with the final words all ending in a rhymed syllable (e.g. rā’, hā’). 3. pp. 55–59, 172–173, 176–177: blank pages. 4. p. 174: contains only the title of The Book of Clear Answers. 5. pp. 174–216: The scribe has added marginal notes throughout The Book of Clear Answers, including references to biblical and non-biblical books. For the latter, see p. 191, The Book of the Spiritual Physician, chapter 36 (Kitāb al-ṭibb al-rūḥānī, bāb 36), as well as interpretive commentary. 6. pp. 201 and 220: blank pages apart from monastery stamps. Readers’ insertions:



Arabic Theology

Cat. No. Contents

223

DS Arabic Theology 41 (= MS 688) Old number(s): Musalsal 750

Abū Shākir ibn al-Rāhib, The Book of the Cure, Root One 1. Abū Shākir ibn al-Rāhib, The Book of the Cure (Kitāb al-shifā’), Root One: Copt. 3a–224a. For a more detailed account of the contents of this work, see the entry for DS Arabic Theology 30 (= MS 142). Title, Copt. 3a: ‫كتاب الشفاء في كشف ما استتر من لاهوت سيدنا المسيح واختفا وحقيقة‬ ‫ايضا والمشتركة‬ ً ‫لاهوته وانسانيته واسماه المختصة بلاهوته والمختصة ببشريته‬ ‫بينهما وكذلك اعماله اللائقة بلاهوته واللائقة بانسانيته ايضا والدالة على‬ ‫ماخودا من اقوال الانبياء والانجيل‬ ‫لاهوته وناسوته معا مما جميع ذلك‬ ً ‫المقدس ورسائل الرسل تلاميذ ربنا والاهنا يسوع المسيح له المجد‬

Author’s note, Copt. 3a–b:

Right after the title, the author identifies himself as Abū Shākir ibn al-Rāhib Abū al-Makram Buṭrus ibn alMuhadhdhib, the one responsible for putting together and composing the manuscript (mimmā ihtamma bi-jam‘ihā wa ta’līfihā) and a deacon (shammās) at the Church of the Virgin of al-Mu‘allaqah in Cairo, which he describes as belonging the Egyptian Jacobite Copts (bi-l-qibṭ al-ya‘āqibah al-miṣriyyīn), although a later hand has x-ed out al-ya‘āqibah with a pencil. He also identifies the time of writing as the year AM 984 [= 1267/68 CE]. ‫شماسا على‬ ‫مما اهتم بجمعه وتأليفه العبد الحقير الغير مستحق ان يدعا‬ ً ‫كنيسة الست السيدة الطاهرة البتول مرتمريم المعلقة بمصر المختصة‬ ‫بالقبط اليعاقبة المصريين ابو شاكر ابن الراهب ابو الكرم بطرس ابن‬ ‫المهذب في شهور سنة تسعماية اربع وتمانين للشهداء الاطهار‬

Introduction, Copt. 3b–37a. Root One, The prophecies of the prophets: Copt. 37a–224a. ‫الاصل الاول نبوات الانبيا الدالة على ظهور سيدنا المسيح كلمة ا﷽ المتجسدة‬



a. Preamble/Introduction (al-fātiḥah): Copt. 37a–40a. b. Divine Manifestations/Contemplations (thāʼūriyyāt): Copt. 40a–66a.

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S.J. DAVIS AND M.N. SWANSON

8 in number: the visions (ru’ā) of Isaiah (Copt. 40a),  Ezekiel (Copt. 41a), Daniel (Copt. 47a), Abraham (Copt. 50b), Jacob (Copt. 57b), Moses at Horeb (Copt. 58b), the people of Israel at the mountain (Copt. 61a), Moses when he received the tablets of the Ten Commandments  (Copt. 64a). c. Result/Conclusion (al-natījah min aqwāl al-anbiyāʼ): Copt. 66a–224a. 29 fruits (thamarāt). ‫النتيجة من اقوال الانبياء الدالة على الهية المسيح الاله الخالق القديم‬ ‫الازلي وعلى بشريته الزمنية المحدثة وانه هو هو ابن ا﷽ وابن البشر‬ Date, Language, Script, Material

Date: Holy Thursday, 1 Hatūr, AM 1565 [= 1848 CE], equivalent to 13 al-Ḥijjah, AH 1264 Language and script: Arabic. Black ink with headings in red. The script is medium-to-large in scale (~ 8 mm in height) and rendered in a fairly clear, vertical hand with a slightly leftward tilt. Material: Paper. Fairly thick, modern European stock, with watermarks featuring a shield and floral/leafy crest.

Scribe, Patron/Owner, Restorer

Scribe: Manqurīyūs Ibrāhīm al-Batānūnī (Copt. [225]b). Patron/owner: al-mu‘allim As‘ad Abū Manṣūr from Minya in the district of Manūfiyyah (Copt. 224b); ownership of the MS later transferred to al-mukarram Fānūs Abū Surūr, and then to Fānūs’ son, ‘Awwaḍ Surūr (Copt. [225]b). Restorer: none identified.

Tables of Contents, Colophons, Endowments

Tables of Contents: Copt. 4a–5a: internal/original table of contents outlining the organization of the work as a whole. Copt. 66b–67b: internal/original table of contents outlining the organization of the Result/Conclusion section of Root One. Colophons: Copt. 224b–[225]b: a colophon by the scribe. He provides the date (Holy Thursday, 1 Hatūr, AM 1565, equivalent to 13 al-Ḥijjah, AH 1264) and identifies the muhtamm of the MS as al-mu‘allim As‘ad Abū Manṣūr from Minya in the district of



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Manūfiyyah, who paid for it with his own money (Copt. 224b) and who is compared to Joseph the Righteous, Solomon (the Wise), Stephen, Paul, and Cornelius. After prayers on behalf of the muhtamm (to preserve him and his money and to put his enemies under his feet), the scribe identifies himself by name as Manqurīyūs Ibrāhīm al-Batānūnī (Copt. [225]b) and asks for prayers of forgiveness. Endowments (waqf-statements): Copt. [225]b: a statement of transfer of ownership (al-milkiyyah) from the original patron/owner, al-mu‘allim As‘ad Abū Manṣūr, to al-mukarram Fānūs Abū Surūr, and then to Fānūs’ son, ‘Awwaḍ Surūr. Copt. 226a: waqf-statement endowing the MS to Dayr al-Suryān. Pages, Numbering

Frontmatter: f. i Numbered folia: ff. Copt. 3–224, [225] Backmatter: f. 226

Dimensions, Layout

Dimensions: 23.5 × 16 cm Area of writing: 16.5 × 10 cm 13 lines/page The folia are numbered with Coptic cursive numerals. There is  no Arabic foliation. The manuscript consists of 24 quires. All  but the first and last have 10 folia each. The first quire (f. i,  Copt. 3–10) contains only 9 leaves. The last quire (Copt. 231–236) contains only 6 leaves.

Cover, Condition

Red or deep burgundy leather cover, well-worn and abraded on its surface. The covers feature a tooled, double-line rectangular border bisected by an X, with multiple medallion stamps across the surface. The remains of the original leather straps remain attached to the front and back covers but the loops and “buttons” are not preserved intact. There is some separation at the spine inside the front and back boards, as well as discoloration of various folia due to moisture and/or candle wax. The last folio in the first quire (Copt. 10) and the first folio in the last quire (Copt. 231) are detached.

226

S.J. DAVIS AND M.N. SWANSON

Scribal Practice Scribal practice: and Readers’ 1. Copt. 6a: In his text, the author writes the names of angels in Insertions both Arabic and Coptic script. 2. Copt. 47a: The scribe includes a marginal comment introduced by the word, ḥāshiyyah. For another example, see Copt. 88b. Readers’ insertions:

‫‪227‬‬

‫ ‬

‫‪Arabic Theology‬‬

‫)‪DS Arabic Theology 42 (= MS 690‬‬ ‫‪Old number(s): Lāhūt 18‬‬ ‫‪The Book of the Elucidation‬‬

‫‪1. The Book of the Elucidation (Kitāb al-īḍāḥ), attributed to‬‬ ‫‪Sāwīrus ibn al-Muqaffa‘: ff. 1a–217a (Copt. 3a–219a).‬‬ ‫‪ Chapter 1, On the Trinity: ff. 1a–19a (Copt. 3a–21a).‬‬ ‫‪ Beginning missing. The text begins as follows:‬‬ ‫والعلماء لينتفع به من قرا فيه و[‪]...‬ى عنية من القومين جميع ًا فابتدي‬ ‫ً‬ ‫أولا للقليلي الفهم ‪...‬‬

‫‪Chapter 2, On the Incarnation and the Crucifixion: ff. 19b–58a‬‬ ‫‪(Copt. 21b–60a).‬‬ ‫الباب الثاني إيضاح تأنّس ابن ا﷽ وصلبه‬

‫‪Chapter 3, On the Interpretation of the Pentateuch and Joshua:‬‬ ‫‪ff. 58b–77a (Copt. 60b–79a).‬‬ ‫المقالة الثالثة إيضاح تفسير كلام من أسفار التوراة ويشوع ابن نون وتحقيق‬ ‫شرف المذهب المسيحي‬

‫‪Chapter 4, On the Passover and the Eucharist: ff. 77b–87b,‬‬ ‫‪89a–93a (Copt. 79b–94a).‬‬ ‫المقالة الرابعة إيضاح تفسير الفصح المجيد والخروف وتفسير يصير الخبز‬ ‫والخمر لحم المسيح ودمه من قول الأب أنبا ساويرس ابن المقفع أسقف‬ ‫مدينة الأشمونين‬

‫–‪Chapter 5, On battling the demons: ff. 93b–115a (Copt. 94a‬‬ ‫‪116a).‬‬ ‫المقالة الخامسة بيان القتال الذي يقاتل به الشياطين المؤمنين وكيف‬ ‫يغلبوهم من قول أنبا ساويرس ابن المقفع أسقف مدينة الأشمونين‬

‫‪Chapter 6, On Sunday: ff. 115b–128b (Copt. 116b–129b).‬‬ ‫المقالة السادسة بيان كمال فضل يوم الأحد وما يجب على المؤمنين فيه‬ ‫من الوصايا‬

‫‪Chapter 7, On the Wednesday and Friday fasts: ff. 129a–140b‬‬ ‫‪(Copt. 130a–141b).‬‬ ‫المقالة السابعة بيان سبب صوم يومي الأربعاء والجمبعة وفضائلهم‬

‫‪Chapter 8, On fasting: ff. 141a–153a (Copt. 142a–154a).‬‬ ‫المقالة الثامنة بيان الصوم وما هو وكيف هو وكيف ينبغي ان يكون من‬ ‫قول الأب أنبا ساويرس أسقف مدينة الأشمونين‬

‫ ‬

‫ ‬

‫ ‬

‫ ‬

‫ ‬

‫ ‬

‫ ‬

‫‪Cat. No.‬‬ ‫‪Contents‬‬

228

S.J. DAVIS AND M.N. SWANSON









Date, Language, Script, Material

Chapter 9, On Christ’s death on the cross: ff. 153b–172b (Copt. 154b–173b). ‫للرب على الصليب وتبطيل ما‬ ‫المقالة التاسعة يثبت فيها الموت الذي‬ ّ ‫ألفه من قال ملاك من ا﷽ مفروض مقدّ س يميت لنفس من قول الأب أنبا‬ ‫ساويرس أسقف مدينة الأشمونين‬

Chapter 10, On the Orthodox Creed: ff. 173a–183b (Copt. 174a–184b).  ‫اليعقوبية وإظهار جميع‬ ‫الأرثذكسية‬ ‫المقالة العاشرة يثبت فيها تحقيق الأمانة‬ ّ ّ ‫المقالات المختلفة وغير ذلك من قول الأب أنبا ساويرس أسقف مدينة الأشمونين‬ Chapter 11, On biblical hymnody: ff. 184a-203b, 203bis, 204a–207a (Copt. 185a–209a). ‫المقالة الحادية عشر تفسير تسبحة موسى ومريم أخته ومزمور مائة خمسة‬ ‫وثلثين ومزمور مائة وخمسين والرؤيا الرابعة لدانيال وتسبحة الثلتة فتية‬ ‫حنانيا وعزاريا وميصائيل الجميع من قول الأب أنبا ساويرس ابن المقفع‬ ‫أسقف مدينة الأشمونين‬

Chapter 12, On the consolation of the believers: ff. 207b–217a (Copt. 209b–219a). ‫المقالة الثانية عشر في عزا المؤمنين وصبرهم على الأحزان وما يتمو ذلك‬ ‫من قول الأب أنبا ساويرس أسقف مدينة الأشمونين‬

Date: Three dates are indicated: Thursday, 29 Ṭūbah AM 1395 [= January 24, 1679 CE] (f. 153a; Copt. 154a) Thursday, 3 Baramhāt, AM 1395 [= February 27, 1679 CE] (f. 172b; Copt. 173b) AM 13[--]; equivalent to AH 9 Ṣafar 1089 [= April 1, 1678 CE, probably off by a year, therefore 1679 CE] (f. 217b) Language and script: Arabic. Black ink, red for titles, pause dots, and some decorative elements (e.g., dots arranged in triangles around closing statements at the end of chapters). Clearly-written naskh script with thin but pronounced ascenders; mostly sans serif, although the letter alif can be tapered and is occasionally written with serif and foot; thicker horizontal strokes, with ­pronounced curved and bowl-shaped descenders; clearly written denticles, mixture of open and closed counters. The whole gives the impression of considerable skill.



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Material: Paper. Heavy Middle Eastern paper, with clear laid and chain lines. No watermarks observed in the body of the text, although the added paper in the front- and back-matter has PIRIE watermarks with an elaborate crowned oval showing a picture of a woman with spear and shield. Scribe, Patron/Owner, Restorer

Scribe: not indicated. Patron/Owner: al-shammās ‘Abd al-Sayyid ibn al-mu‘allim Yūḥannā, known as al-Daqqadūsī (f. 217b). Restorer: not indicated.

Tables of Contents, Colophons, Endowments

Tables of Contents: ff. iib–iiia: modern table of contents in an informal modern hand Colophons: f. 153a (Copt. 154a): provides a date for the completion of  Chapter 8, Thursday, 29 Ṭūbah, AM 1395 [= January 24, 1679 CE]. f. 172b (Copt. 173b) provides a date for the completion of  Chapter 9, Thursday, 3 Baramhāt, AM 1395 [= February 27, 1679 CE]. f. 217b (Copt. 219b): The final colophon is damaged and all but the AM 13-- of the Coptic date is lost, but an equivalent is given: AH 9 Ṣafar 1089 [= April 1, 1678 CE, probably off by a year]. The muhtamm (patron) who financed the MS is identified as al-shammās ‘Abd al-Sayyid ibn al-mu‘allim Yūḥannā, known as al-Daqqadūsī. Endowments (waqf-statements):

f. 218a: statement of waqf to Dayr al-Suryān. Pages, Numbering

Frontmatter: ff. i–v Numbered folia: ff. 1–203, 203bis, 204–218 (Copt. 3–219, [one folio no Copt.]) Backmatter: ff. 219–223 The Arabic foliation is in modern blue ink, usually in the upper margin to the left; the (probably original) Coptic cursive foliation is in the upper left-hand corner. Folio 218 is not part of the ­original MS and does not bear a Coptic cursive number. The manuscript has a clear quire structure of 22 quinions, which are marked with quire signatures in the upper left hand corner of the recto

230

S.J. DAVIS AND M.N. SWANSON

at the beginning of each quire. The first quire has lost its first two leaves, and the final quire (ff. 209–217, Copt. 211–219), much  restored, has nine leaves. The loss of the first two leaves in the first quire is reflected in the original Coptic cursive foliation: f. 1 =  Copt. 3. In the Arabic foliation there is no f. 88; but later there  is a f. 203bis. Thus: ff. 1–87, 203bis–217: Arabic + 2 = Copt. ff. 89–203: Arabic + 1 = Copt. Dimensions, Layout

Dimensions: 21 × 15 cm Area of writing: 17 × 11 cm 14-15 lines/page

Cover, Condition

Brown leather cover, decorated front and back with a tooled rectangular border, central mandorla, and small flower-shaped stamps in the border. These stamps are arranged in various ­triangular and ­diamond patterns within the border around the central mandorla. The cover is worn at the edges and on the front cover above the mandorla. The binding is a little loose so that the volume opens easily between quires. There is some discoloration from moisture in the early folios, as well as damage from insects (including a large hole in the lower outer corner that extends through most of the first quire). But on the whole, the manuscript has been preserved in good condition. There was an attempt to restore the manuscript at some point in the past. Several leaves in the final quire have been reinforced around the edges or, in the case of the partial final leaf of text, pieced together with blank paper to create a full leaf. On f. 1a, a piece of paper with two words written in red ink covers the original text.

Scribal Practice Scribal practice: and Readers’ 1. The impression of a ruling board is faintly visible on the pages Insertions of the MS. 2. The scribe justifies his left margin, occasionally (but without exaggeration) extending ligatures or spaces between the letters of the final words in a line.



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231

3. Catchwords are provided at the bottom left of each verso page. 4. At the end of each chapter there is a statement of completion of the chapter, and when there is still room on the page, other matter. For example, a prayer for the reader and the patron and a request to the reader for prayers appears at the end of Chapter 2 (f. 58; = Copt. 60). 5. Chapter titles and closing material at the end of a chapter are marked off by three pyramidically-placed dots at each end of the line (or just at the beginning). These dots are regularly in contrasting ink, i.e., black dots to set off titles in red ink, or red dots to set off conclusions in black ink. 6. At f. 77a (= Copt. 79a), at the end of Chapter 3, the scribe gives an alternative ending as it occurs “in another copy.” Readers’ insertions:

1. f. 19a (= Copt. 21a): Yusṭus Nakhlah al-qummuṣ Yūsuf Baskhayrūn al-Ziftāwī has written a prayer for remembrance. 2. In the back matter, along with the rather coarsely written waqf-statement (f. 218a), there are a number of readers’ prayers, notes, and various scrawls on f. 218a–b and f. 223b (the back flyleaf).

232

S.J. DAVIS AND M.N. SWANSON

Cat. No.

DS Arabic Theology 43 (= MS 698) Old number(s): 698 Tafsīr; 1 Lāhūt; Musalsal 760

Contents

The Book of the Prophetic, Evangelical, and Apostolic Fruits 1. The Book of the Prophetic, Evangelical, and Apostolic Fruits (Kitāb al-thamarāt al-nabawīyah): ff. 6a–88b, 99a–238a (= Copt. 6a–80b, 91a–237b, [238a–b]). ‫ نبتدي بعون ا﷽ تعالى بنسخ كتاب مقدس الثمرات النبوية‬:‫أ‬٦ ‫ف‬ ‫بتفاسيرها والانجيلية بتفاسيرها والرسولية تفاسيرها من قول ابن الطيب‬ ... ‫وبعض المفسرين‬



Note: This manuscript seems to correspond to Abū Shākir Ibn al-Rāhib, The Book of the Cure (Kitāb al-shifā’), but the scribe may have been been dependent on an earlier manuscript whose pages had become disordered/displaced in some way. a. From the sayings of the prophets (min aqwāl al-anbīyā’): ff. 6a–62b (= Copt.). The first part of the work is organized into “fruits” (thamarāt) and corresponding (sub)sections (fuṣūl). Fruit 1, On the appearance of the Son, the Word of God: ff. 6a–14b. 17 sections, although it is introduced as having only 16. Fruit 2, On the fact that God said, A savior from the family  of Jacob is coming to Zion: ff. 14b–16b. 4 sections. Fruit 3, On the truth of Christ our Lord and the fact that he is God the incarnate Creator: ff. 16b–18a. 4 sections. Fruit 4, On the appearance of the mystery of the Incarnation:  ff. 18a–19a. 3 sections. Fruit 5, On the fact that the law comes from Zion and the Word of God from Jerusalem: ff. 19a–20b. 6 sections. Fruit 6, On the establishment of the covenant with David: ff. 21a–26a. 7 sections. Fruit 7, On the testimonies concerning the nativity: ff. 26a– 28b. 8 sections. Fruit 8, On the fact that he was born in Bethlehem: ff. 28b– 29b. 4 sections. Fruit 9, On Christ’s coming to John the Forerunner: ff. 29b–31b. 5 sections. Fruit 10, On those who believe: ff. 31b–34b. 8 sections.



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Fruit 11, On the fact that there was not accounted to him any sin: ff. 34b–36a. 4 sections. Fruit 12, On Christ the Lord’s coming into Jerusalem: ff. 36a–37a. 2 sections. Fruit 13, On the fact that [David said], “False witnesses have risen up against me”: ff. 37a–39a. 12 sections. Fruit 14, On Judas his betrayer: ff. 39a–40a. 5 sections. Fruit 15, On the fact that he was sold for a price: ff. 40a– 41a. 8 sections. Fruit 16, On the remembrance of the passions: ff. 41a–42b. 9 sections. Fruit 17, On his saying, I shall smite the shepherd and the herd of sheep will be scattered: ff. 42b–43b. 2 sections. Fruit 18, On the fact that he made his food bitter and his water vinegar: ff. 43b–44a. 2 sections. Fruit 19, On the fact that they moved and shook their heads  while he was on the wood of the cross: f. 44a. 1 section. Fruit 20, On the truth of the divinity of Christ our Lord: ff. 44a–50b. 5 sections. Fruit 21, On the remembrance of the signs that took place at the time of the crucifixion: ff. 50b–56a. 4 sections. Fruit 22, On the fact that he lay down and slept, and woke up: ff. 56a–58a. 11 sections. Fruit 23, On the Ascension: ff. 58a–59a. 4 sections. Fruit 24, On the descent of the Holy Spirit on the disciples: f. 59a. 1 section. Fruit 25, On the second coming of Christ our Lord: f. 59a–b. 4 sections. Fruit 26, He said that God does not want the Jewish people: ff. 59b–61a. 8 sections. Fruit 27, On the fact that God is like Jerusalem: f. 61a. 1 section. Fruit 28, On the prophecy regarding the conditions of the family of Christ our Lord and the fact that he was not from the Jews, with one chapter from the Wisdom of ­Solomon: ff. 61a–62b. 1 section. Fruit 29, On the fact that God preserved the remnant from the Jews, taking care of those who believed in him among the Christians: f. 62b. 1 section.

234

S.J. DAVIS AND M.N. SWANSON

b. Root Two, From the gospel sayings (min al-aqwāl al-injīlīyah): ff. 62b–80b, 81a–88b, 99a–158a (= Copt. 62b– 80b, 91a–158a). Incomplete. There is a quire missing from the middle of Root Two. The second part of the work appears to be organized into “visions” (ru’yā; pl. ru’ā) and fruits (thamarāt), although the transition between the two is missing. Introduction (al-fātiḥah): ff. 62b–63a. The Contemplations (al-thā’ūrīyāt): ff. 63a–80b. Vision 1, On revelation (al-tajallī): ff. 63a–65a. Vision 2, On the baptism by John: 65a–66a. Vision 3, On the Lord of All’s walking on the water: ff. 66a–67a. Vision 4, On the crucifixion and its signs: ff. 67a–72b. Vision 5, On the holy resurrection: ff. 72b–80b.  Conclusion/Result (al-natījah): f. 80b–158a. The ending of this section is missing.  [Note: The Conclusion to Root Two is organized into “fruits” (thamarāt) and (sub)sections (fuṣūl), but after its first folio, the first quire of this Conclusion is missing, including what would have been an internal table of contents (compare to Root 3), Fruit 1, and most of Fruit 2. The text resumes on f. 81a at the end of Fruit 2.]

Fruit 2: f. 81a (= Copt. 91a). Beginning missing. Fruit 3, On the fulfillment of the Lord’s confession about himself: ff. 81a–88b, 99a–100b (= Copt. 91a– 100b). 9 sections. Fruit 4, On the confession of the apostles: ff. 100b–103b (= Copt.). 5 sections. Fruit 5, On the birth of the eternal Son: ff. 104a–127b (= Copt.). 11 sections. Fruit 6, On the Lord’s entrance into [the midst] of the disciples, when doors were locked, and Thomas’ confession of him: ff. 127b–129b (= Copt.). 4 sections. Fruit 7, On the exhortation to faith in the Son of God: ff. 129b–132a (= Copt.). 6 sections. Fruit 8, On the fact that the Lord forgave the sins of the paralytic and the sinful woman, and only God alone forgives sins: ff. 132a–136a (= Copt.). 5 sections.



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Fruit 9, On the fact that he caused the signs (i.e. miracles) to follow those who believe in his name: ff. 136a–140a (= Copt.). 9 sections, although it is introduced as having only 7. Fruit 10, On the fact that the Lord of All informed the disciples that he was about to accept many pains: ff. 140b–142b (= Copt.). 7 sections. Fruit 11, On the fact that the Son of Man sends his angels: ff. 142b–145a (= Copt.). 2 sections. Fruit 12, On knowledge of the day and the hour: ff. 145a–148a (= Copt.). 5 sections. Fruit 13, On the fact that the Son of Man, when he comes in his glory with all of his angels, then will sit on the throne of his glory: ff. 148b–151a (= Copt.). 3 sections. Fruit 14, On his saying, I send to you prophets, rulers, and scribes and you kill them: ff. 151a–153a (= Copt.). 2 sections. Fruit 15, On his saying, They searched the books and  they testified with respect to me: ff. 153a–154a (= Copt.). 3 sections. Fruit 16, On his saying, I am the true vine: ff. 154a–158a. 2 sections. c. Root Three: From the sayings of the apostles (min aqwāl al-rusulīyah): ff. 158a–230b. Introduction (al-fātiḥah): f. 158a. The Contemplations (al-thā’ūrīyāt): ff. 158a–163a (= Copt.). Vision 1 (al-ru’yā al-ūlah), The Ascension of the Lord: ff. 158b–159b. Vision 2, The Vision of Saul/Paul: ff. 159b–162a.  3 sections. Vision 3, The Lifting up of the Apostle Paul to the Third Heaven: f. 162a–b. Vision 4, The Vision of Stephen: f. 162b. Vision 5, The Beginning of the Gospel of John: ff. 162b– 163a.  Conclusion/Result (al-natījah): ff. 163a–230b. Fruit 1, The confession of the apostles on the divinity of Christ our Lord: ff. 163a–170a. 12 sections.

236

S.J. DAVIS AND M.N. SWANSON

Fruit 2, On the fact that the God the Word concealed himself and took the form of a servant: ff. 170a–178b. 8 sections. Fruit 3, On the confession of the apostles, the disciples, on the Lordship of Christ our Lord: ff. 179a–183a. 16 sections, although it is introduced as having only 12. Fruit 4, In which the apostles made obligatory service to Christ our Lord: f. 183a–b. 4 sections. Fruit 5, In which the apostles made obligatory the fact that Christ our Lord is the Son of God: ff. 183b–185b. 22 sections. Fruit 6, On the investigation into the faith in Jesus Christ (as) Son of God: ff. 185b–187a. 7 sections. Fruit 7, On the remembrance of those ignorant of faith through knowledge of our Lord Jesus Christ: ff. 187a– 188a. 10 sections. Fruit 8, In which death and resurrection are clarified: ff. 188a–196a. 6 sections. Fruit 9, On the fact that Christ our Lord was revealed in the body and justified through the Spirit: ff. 196a– 200b. 12 sections. Fruit 10, On the resurrection of bodies and on the fact that we will stand before the throne of Christ [our] God: ff. 200b–201b. 8 sections. Fruit 11, On his/its saying that Christ our Lord is the intermediary between God and people: ff. 201b–203a. 5 sections. Fruit 12, On the fact that the body of Christ our Lord was glorified [read, “originated”] as a created thing: ff. 203a–205a. 12 sections. ‫ محدث] مخلوق‬:‫أن جسد سيدنا المسيح مجدت [لازم‬

 [Note: The word muḥdath (‫محدث‬, “originated”) is in fact written as mujidat (‫مجدت‬, “was glorified”).]

 Fruit 13, On the fact that Christ our Lord came for the salvation of the world: f. 205a–b. 6 sections. Fruit 14, On the fact that he is a stumbling block and the stone of doubt, and whoever believes in him is not ashamed: ff. 205b–206a. 2 sections.



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237

Fruit 15, On the appearance of the hidden mystery of Christ: ff. 206a–207a. 3 sections. Fruit 16, On the preaching of the gospel (al-tabshīr): ff. 207a–209a. 7 sections. Second Conclusion, On the evidence/proof regarding the reasons for the incarnation: ff. 209a–230b. 12 proofs. Christological exegesis of Psalm 44 (45): ff. 224a– 230b. ‫الرابع والاربعون وشرحه لمضفة وبتحقيقه (أو وبحقيقة) كل‬ … ‫الغاظة ومعانيه‬

d. Root One, The prophecies of the prophets that concern the appearance of Christ our Lord, the incarnate Word of God: ff. 230b–238a (= Copt. 230b–237b, [238a–b]). ‫نبواة الانبياء الذي على ظهور سيدنا المسيح كلمة ا﷽ المتجسدة‬

Introduction (al-fātiḥah): ff. 230b–231b. The Contemplations (al-thā’ūrīyāt): ff. 231b–238a. 4 visions (although it is introduced as having 8 visions). Vision 1, The vision of the prophet Isaiah: ff. 231b– 232a. Vision 2, The vision of the prophet Ezekiel: ff. 232a– 234a. Vision 3, The vision of the prophet Daniel: ff. 234a– 235a. Vision 4, The vision of Abraham the friend, ff. 235a– 238a. Date, Language, Script, Material

Date: AM 1504 [= 1787/88 CE] (Copt. 1a). Date written in pencil. No evidence in the manuscript confirming that date. Language and script: Arabic. Black ink with extensive use of red ink for headings, pointing/punctuation, and marginal commentary. The primary scribal hand is written in a carefully rendered, smallscale script (3–5 mm in height). The replacement hand on folia 6– 7 is much less neat: it appears to have been written in a hurried manner, with more variation in letter forms. Material: Paper. Fairly thick, modern European stock, with triple crescent moon (Tre Lune) and VG watermarks.

238 Scribe, Patron/Owner, Restorer

S.J. DAVIS AND M.N. SWANSON

Scribe: Jirjis, priest (qiss) at the Monastery of the Virgin at Jabal al-Ṭā’ir (Dayr al-adhrā’ Jabal al-Ṭā’ir), also known as Dayr al-Karkā and Jabal al-Kahf (f. 238a). No identification of patron/owner or restorer.

Tables of Contents, Colophons, Endowments

Tables of Contents: f. 163a: internal/original scribal table of contents for the Fruits in Root Three Colophons: f. 238a: colophon by the scribe Jirjis from Jabal al-Ṭā’ir, who asks his readers to petition God for the forgiveness of his sins. Endowments (waqf-statements): none, apart from the purple waqf stamps on Copt. 1, 6, etc.

Pages, Numbering

Frontmatter: f. i. Numbered folia: ff. [1–5], 6–88, 99–238 (= Copt. 1–80, 91–237, [238]) Backmatter: ff. 239–242 The main text in the manuscript starts at folio 6a (= Copt.). The Coptic cursive numbering beginning on that page is original, and the Arabic numbering has been written twice on the recto of each leaf (once in black pen and once in pencil) to “translate” the Coptic cursive. The Coptic cursive folio numbers on Copt. 1–5 were added later in a black pen, perhaps by the same writer who wrote the Arabic numerals recorded in black pen. The final folio containing text lacks a Coptic cursive number but has the Arabic foliation written twice as usual. The manuscript consists of quires that originally contained 10 folia each. Given the total numbered folia, there should be 24 present, but one quire is missing after f. 80/Copt. 80. Its absence is ­evidenced by the fact that the Coptic cursive foliation then skips to Copt. 91, which is labeled f. 81 in the Arabic foliation. Thus, folia 81–88 are equivalent to Copt. 91–98. Then at Copt. 99/f. 99, the Arabic foliation realigns itself with the Coptic cursive. There seems to have been some attempt to restore the manuscript by re-gluing pages together and that has disrupted the original quire structure.



Arabic Theology

239

Dimensions, Layout

Dimensions: 32 × 22 cm Area of writing: 22.5 × 13.5 cm 26 lines/page

Cover, Condition

Dark brown leather cover with cut-out sections (a central ­mandorla, with two framing bouquets and four corner sections) showing the undersurface, which has been stamped with a floral pattern. The back cover has a flap that also features two framing corner sections and a smaller, central mandorla. There are signs of fairly extensive insect damage on the boards and pages inside. The inner part of the spine is exposed and damaged. The quires are loose throughout, with several detached. The MS is in need of restoration.

Scribal Practice Scribal practice: and Readers’   1. Folia 6–7 are replacement pages by a secondary scribal hand. Insertions   2. Folio 11 is blank apart from the folio numbers.   3. The text contains marginal comments by the scribe that are  each labeled as a ḥashīyah: see ff. 22a (two comments), 49b, 54a, 78b, 107b, 109b, 114b, 116a, 118b, 121a (two comments), 122a, 132b, 190a, 191b, 216a (two comments) 228a, 232a.   4. On folio 27b, the scribe has written a marginal correction introduced by the Arabic letter ‫( خ‬for ‫خطأ‬, “error”) and concluded with the word ‫“( صح‬corrected”) to account for a textual omission. The Coptic text, which itself contains an error, is followed by a brief line of Arabic commentary explaining the correction.   5. On folio 46a, the scribe has written a marginal note ­commenting on words and phrases in the Coptic.  6. On folio 49b, the scribe has written a marginal note on different chronological dispensations, indicating the ­numbers of years between Adam, the prophets, Alexander, the Incarnation, and the martyrs. It is introduced by the word, ḥashiyyah.   7. On folio 74b, there is a section in the lower middle section of the page where the paper is rougher and which the scribe avoided due to the fact that the ink ran/bled. The result is a blank area interrupting the lines of text that lead up to it and follow it.

240

S.J. DAVIS AND M.N. SWANSON

  8. At the bottom of folio 100b, the scribe transcribes/cites ­sections of Coptic text in the main body of the work.   9. In the margin on folio 103a, the scribe adds a short note of commentary noting a variant reading comparing some ­Coptic copies and what is found in Ibn al-Ṭayyib. 10. In the margin on foflio 116b, the scribe has written a ­comment in Coptic and Arabic. 11. On folio 204a, there is Coptic text written vertically in the margin in red ink. 12. On folio 223b, headings for proofs 10–12 are written vertically in the margin in red ink, followed by brief commentary in  black ink, and finally an ornamental lower border. 13. On folio 224b, there is Coptic text written vertically in the margin in red ink. 14. At the top of folio 230b, the scribe has drawn a cosmological “map” with concentric circles and labels for the different stars and planets. Readers’ insertions:   1. A reader, restorer, and/or monastic librarian glued a paper label around the center of the spine and wrote the following title to indicate the manuscript’s contents: ‫[ك‍]‍تاب تفسير بعض من التوراه يسوع‬ ‫[تأن‍]‍س ابن ا﷽ وصلبه ومقالات‬

The book of the interpretation of some of the Torah, [regarding] Jesus, [the incarnation of] the Son of God, and his crucifixion. With treatises.



Arabic Theology

Cat. No.

DS Arabic Theology 44 (= MS 701) Old number(s): Muqāranah 701; Musalsal ‘ām 768

Contents

A Guide for Muslims to the Evident Truth

241

1. A Guide for Muslims to the Evident Truth: pp. 1–164. Title on p. 3: ‫الحق المبين‬ ‫دليل المؤمنين إلى‬ ّ

The author’s story: pp. 3–15.



Introduction: pp. 15–[19] (end missing).



First Investigation: pp. [19]–48 (beginning missing). ‫المبحث الأ ّول‬

‫قصة مؤ ّلفه‬ ّ ‫المقدّ مة‬

Section 1, Establishing the truth of the Torah from the Qurʼān: pp. [19]–31 (beginning missing). ‫صحة التوراة من القرآن‬ ‫ في إثبات‬:‫الفصل الأ ّول‬ ّ

Section 2, Establishing the truth of the noble Torah from history: pp. 31–45. ‫صحة التوراة الشريفة من التاريخ‬ ‫ في إثبات‬:‫الفصل الثاني‬ ّ Section 3, Establishing the truth of the Torah from the holy Gospel: pp. 45–48. ‫صحة التوراة من الإنجيل الشريف‬ ‫ في إثبات‬:‫الفصل الثالث‬ ّ

Second Investigation: pp. 49–94.

‫المبحث الثاني‬

Section 1, Establishing the truth of the noble Gospel from the Qurʼān: pp. 49–56. ‫صحة الإنجيل الشريف من القرآن‬ ‫ في إثبات‬:‫الفصل الأ ّول‬ ّ Section 2. Establishing the truth of the noble Gospel from the histories: pp. 56–84. ‫صحة الإنجيل الشريفة من التواريخ‬ ‫ في إثبات‬:‫الفصل الثاني‬ ّ Section 3. Establishing the truth of the noble Gospel from the Torah: pp. 84–94. ‫صحة الإيجيل الشريف من التوراة‬ ‫ في إثبات‬:‫الفصل الثالث‬ ّ

242

S.J. DAVIS AND M.N. SWANSON



Third Investigation, On the Trinity: pp. 94–119. ‫ في التثليث‬:‫المبحث الثالث‬

Section 1, Establishing the mystery of the Trinity from the Torah: pp. 94–99. ‫سر التثليث من التوراة‬ ّ ‫ في إثبات‬:‫الفصل الأول‬



a. Establishing the divinity of Christ: pp. 94–97. ‫ في إثبات لاهوت المسيح‬:‫النوع الأ ّول‬ b. E  stablishing the divinity of the Holy Spirit: pp. 98–99. ‫ في إثبات لاهوت الروح القدس‬:‫النوع الثاني‬

Section 2, Establishing the mystery of the Trinity from the Gospel: pp. 99–119. ‫سر التثليث من الإنجيل‬ ّ ‫ في إثبات‬:‫الفصل الثاني‬

a. Establishing the divinity of Christ: pp. 99–101. ‫ في إثبات لاهوت المسيح‬:‫النوع الأ ّول‬

b.  Establishing the divinity of the Holy Spirit: pp. 101–103. ‫ في إثبات لاهوت الروح القدس‬:‫النوع الثاني‬

Section 3. Establishing the mystery of the Trinity from reason: pp. 104–119. ‫العقلي على قدر الإمكان‬ ‫سر التثليث بالبرهان‬ ّ ‫ في إثبات‬:‫الفصل الثالث‬ ّ



Fourth Investigation, That the Qur’an does not authenticate Muḥammad with miracles: pp. 120–129. ‫محمد بمعجزات‬ ‫ فيما ورد في القرآن عن عدم إثبات‬:‫المبحث الرابع‬ ّ

Fifth Investigation, On the Qurʼān [from al-Suyūṭī’s Itqān]: pp. 129–139. ‫كيفية نزول القرآن وجمعه وهذا نقل ًا عن كتاب‬ ‫ في‬:‫المبحث الخامس‬ ّ ‫الإتقان في علوم القرآن‬

Section 1, On the revelation of the Qurʼān, according to one/some of the Companions: pp. 129–134. ‫ فيما نزل من القرآن على لسان بعض الصحابة‬:‫الفصل الأ ّول‬ Section 2, On the gathering and ordering of the Qurʼān: pp. 134–139. ‫ في جمع القرآن وترتيبه‬:‫الفصل الثاني‬



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243

Sixth Investigation, Islamic sects: pp. 140–159. ‫الإسلامية بوجه الاختصار وبعض الأنبياء‬ ‫ في ذكر الفرق‬:‫المبحث السادس‬ ّ ‫محمد وبعده‬ ‫الكذبة الذين ظهروا في زمن‬ ّ

Date, Language, Script, Material

Conclusion, That Christ died and rose [from the dead]: pp. 159–164. ‫ في كون المسيح له المجد مات وقام‬:‫الخاتمة‬

Date: 10 Baʼūnah, AM 1597 [= June 17, 1881 CE] (p. 164) Language and script: Arabic. Black ink. The scribe writes in such a way that words are rather small in proportion to the width of the pen strokes, but he still forms them with great care: denticles are clear and alif and lām often have a serif. Ascenders are allowed some space, but descenders are modest and sometimes do not descend below the baseline. Counters are often closed, e.g., in mīm, fāʼ, ‘ayn, ghayn. Material: Paper. European stock with Andrea Galvani Pordenone and shield with man-in-the-moon watermarks.

Scribe, Patron/Owner, Restorer

Scribe: not identified. Patron/Owner: The book belonged to Habīl Tawfīq Sa‘īd of Old Cairo, who gave the book to al-Anbā Matāʼūs, general bishop of South Cairo and bishop of Old Cairo (Miṣr al-qadīmah) on 5 May 1981, and allowed that the book could be given to a ­suitable monastery library. Restorer: not identified (no evidence of restoration).

Tables of Contents, Colophons, Endowments

Tables of Contents: pp. 1–2: original table of contents Colophons: p. 2: a statement at the end of the table of contents mentions that the date of the published text of the work was 1878 CE. The scribe mentions that he has condensed and emended some things in the transcription. p. 164: a colophon provides the date of completion of the writing: 10 Baʼūnah AM 1597 [= June 17, 1881 CE].

244

S.J. DAVIS AND M.N. SWANSON

Endowments (waqf-statements): On the inside of the front board, in a letter that has been carefully pasted in: Habīl Tawfīq Sa‘īd gives the book to al-Anbā Matāʼūs, general bishop of South Cairo and bishop of Old Cairo (Miṣr al-qadīmah), on the occasion of the bishop’s visit to the donor’s home. He states that the book should not be given away except in defense of the faith, or if delivered to Pope Shenouda [III], or to a suitable monastery library. Habīl Tawfiq Sa‘īd provides personal information (address and identity card number) and the date: May 5, 1981 CE. On the inside of the back board, the donor has carefully affixed his identity card, and has written again the name of the recipient, the donor, and the donor’s address in Old Cairo. Pages, Numbering

Frontmatter: none Numbered pages: pp. 1–18, 21–164 Backmatter: pp. 165–166 Page numbers are written with Arabic numerals in the upper outer corners. The book basically consists of quinions, although the first quire is irregular: it may have been a quire of 12 leaves from which the first two leaves (including an original title page) and the final leaf (pp. 19–20) have been lost. Thus, we have the following:

[Beginning of MS lost, including title page] Quire 1: pp. 1–18 [One leaf lost  : pp. 19–20] Quires 2–8: pp. 21–160 (7 quinions) Two additional leaves: pp. 161–164

Dimensions, Layout

Dimensions: 24 × 17 cm Area of writing: 19 × 11 cm 18 lines/page (excluding the header)

Cover, Condition

Red leather cover with a tooled frame (two sets of double lines) on both front and back. The front cover bears a (parchment?) label cut almost like a chalice upon which is written, “The story of its author” (qiṣṣat muʼallifihi), followed by the date, [AM] 1597. The outer edge of the back cover preserves has two leather loops,



Arabic Theology

245

although the buttons on the front cover that would have allowed the volume to be securely closed are gone. The cover is somewhat worn around the edges. Apart from the loss of (perhaps) 3 leaves towards the beginning of the work (including the title page/s and the leaf containing pp. 19–20), some weakness in the binding, and some minor ­damage from moisture, especially in the bottom margin of the last few leaves, the manuscript is in good condition. Scribal Practice Scribal practice: and Readers’ 1. The paper has been ruled with a ruling board. Insertions 2. The left margin is justified, sometimes by drawing out final words or letters. 3. Catchwords are provided at the bottom left of each verso page. 4. At the top of each page, there is a heading providing the numbers of each section and subsection (in descending order: mabḥath, faṣl, naw‘). 5. Punctuation used by the scribe includes single dots and sets of three dots arranged in a triangle. 6. The manuscript is a free transcription of a book published just a few years earlier (the manuscript was copied in 1881; the book was published in 1878). Readers’ insertions: 1. A reader (possibly Habīl Tawfīq Sa’īd?) has written in large cursive English script across the outer margin of p. 1: “This is a very useful book in religion.”

246

S.J. DAVIS AND M.N. SWANSON

Cat. No.

DS Arabic Theology 45 (= MS 707) Old number(s): none

Contents

The Foundations of Religion 1. The Foundations of Religion (Kitāb usūl al-dīn): ff. 1a–88a. Incomplete. The beginning of the text is lost (despite the modern foliation beginning with folio 1). The text begins with: ﷽‫طريق الصواب والمنهاج القويم كأمر ا‬... ]‫العادل في احكامه الامر للحاكم وللر [كذا‬ ... ‫وللرئيس‬

The title is provided in the colophon on f. 88b: ‫كتاب اصول الدين‬

Notes on content: ff. 1b: reference to [Ps.-]Dionysius [the Areopagite] and his book written to Timothy. ‫ديونوسيوس الفاضل في كتابه الى طيماتاوس‬ f. 17a: discussion of the conferral of different episcopal sees to different apostles: Rome and Antioch to Peter, Alexandria to Mark, Jerusalem to James, Damascus to Ananias. Mention of Timothy as the one who presided over Ephesus (ra’īsan ‘alā Afasus). ff. 19a and 51a: references to the letters of Ignatius [of Antioch]. f. 36a: reference to different clerical orders. ff. 42a and 45a: citations of Basil the Great. f. 84a: reference to [Ps.-]Dionysius the philosopher [the Areopagite]. Date, Language, Script, Material

Date: Wednesday, 26 Amshīr, AM 1376 [= 1659 CE] (f. 88a–b) Language and script: Arabic. Black ink with no titles or  ­headings. The scribal hand is small-to-medium in scale (3–7 mm), somewhat cramped/crowded in spacing, but with certain flourishes, such as the extended end of letters at the end of words (sīn, lam, nūn, etc.). Material: Paper. Medium-weight modern European stock with triple-crescent moon (Tre Lune) watermarks.



Arabic Theology

Scribe, Patron/Owner, Restorer

No identification of the scribe, patron/owner, or restorer.

Tables of Contents, Colophons, Endowments

Tables of Contents: none

247

Colophons: f. 88a–b: The (anonymous) scribe indicates that he copied the text from a copy written in the hand of the Patriarch Anbā Ghubrīyāl Ibn Turayk. He then provides the date of completion (twice) as Wednesday 26 Amshīr, AM 1376 (on f. 88b, he originally wrote 1374 but then corrects the year to 1376 without crossing out the original final digit). The colophon concludes with a formulaic prayer for forgiveness. Endowments (waqf-statements):

f. 49a: in the top margin, a brief waqf has been written by a later hand, endowing the MS to Dayr al-Suryān. Pages, Numbering

Frontmatter: none Numbered folia: ff. 1–88 Backmatter: none The manuscript is organized into quires of irregular length:  ff. 1–8, 9–17, 18–26, 27–34, 35–45, 46–55, 56–65, 66–74, 75–84, 85–88.

Dimensions, Layout

Dimensions: 15.5 × 10.8 cm Area of writing: 10.5–11 × 6–7 cm 12 lines/page

Cover, Condition

The back board, spine, and a portion of the front board survive. The cover is of burgundy or brown leather with what appears to be an incised X and perhaps medallion stamps. The leather is preserved only on the back cover and the upper portion of the spine. ­Otherwise, only the woven inner lining remains. The back board lacks endpaper: the woven inner lining is visible along with a reused paper with Arabic text inside that lining. Part of the endpaper inside the front board survives: it is manila in color but a pink leaf seems to have been glued to it (only ­portions of that pink leaf survive). The spine has come completely detached from the quires, which are held together loosely by the original threads. Folio 17 is detached from the spine.

248

S.J. DAVIS AND M.N. SWANSON

Scribal Practice Scribal practice: and Readers’ 1. On folio 19b, the scribe notes that three pages were missing Insertions from the manuscript from which he was copying: ‫ ورقات‬٣ ‫ومن هنا وجد مخروم ناقص عن الاصل معدل‬

2. When citing the apostle Paul, the scribe typically refers to him as Mār Būlus: see, e.g., ff. 49b, 66a, etc. 3. In the upper and right margins of folio 82b, the scribe has written what appears to be some kind of “magical” spell in a very small script written in different orientations on the page, along with symbols and phonetic expressions, including an ankh and the repeated letters ‫ ه‬and ‫م‬. The text of the spell includes: mentions of the four elements (fire, water, earth, air); the phrase, hādhā anā al-nār al-arḍ (“This I am: fire [and] earth”); and references to yeast/leaven (al-khamīrah), the act of kneading (al-‘ajīn), and the sun (al-shams). 4. On folio 84a, the scribe has written a comment vertically in the  margin, introduced by the word, ḥāshīyah. The comment pertains to a mention of Dionysius the philosopher (Ps.-Dionysius the  Areopagite), whom the scribe relates to Paul the apostle.  There are a few other marginal comments throughout the MS, sometimes introduced by ḥāshīyah, sometimes with the locus  of the comment marked with a cross in the main body of the  text: see, e.g., ff. 28b, 32a, 34b, 38a, 52b, 61b, 77a–b, etc. 5. On folio 87a, the scribe indicates that he epitomized the teachings of the prophets, apostles, and saints. ‫وقد اختصرت بقدر طاقتي ما أرجوا ان يكون فيه ما يبسط العدر ويزيل‬ ... ‫عن العدل‬ Readers’ insertions: 1. On folio 37a, a reader (or perhaps the original scribe) has written thin, diagonal lines across the text in the lower half of the page.



Arabic Theology

249

Cat. No.

DS Arabic Theology 46 (= MS 709) Old number(s): Lāhūt 709

Contents

Life of John Chrysostom, with Orations by Gregory of Nazianzus and a Patristic Miscellany of Letters and Sermons 1. Life of John Chrysostom (al-qiddīs Dhahabī al-Fam) excerpted from a work of church history, Books 19­–25: ff. 1a–151b. The text begins (f. 1a): ... ‫المسيحية ورياضاتها‬ ‫ليكرس ذاته بك ّل ّية لدرس الفلسفة‬ ‫ثوبه فاقتاده‬ ّ ّ

The scribe’s indication of each Book (kitāb) is as follows: Book 20, par. 1: f. 18a. Incipit: ‫وفي السنة الثانية لكهنوت القدّ يس الذهبي الفم حدث في مدينة أنطاكية‬ ... ‫هيج عظيم‬











Book 24, par. 1: f. 23b. Incipit: ... ‫القسطنطينية‬ ‫قصيرا بكرسي‬ ‫إنّ أرساكيوس قد تم ّتع زمانًا‬ ّ ً Book 22, par. 1: f. 70a. Incipit: ‫الذهبي الفم قد ابتدأت‬ ‫إنّ الاضطهادات المخيفة الهايجة ضدّ القدّ يس‬ ّ ... ‫مع بدء هذا الجيل الذي هو الخامس‬

Book 23, par. 1: f. 97a. Incipit (f. 97b): ‫إنّها مقتصرة جدً ا تلك السلامة والسكون اللذين تم ّتعت بهما مدينة‬ ... ‫الذهبي الفم‬ ‫القسطنطينية بعد رجوع القدّ يس‬ ّ ّ Book 25, par. 52: f. 139b. Incipit: ‫إنّ ثيوفيلوس قد تو ّفى في اليوم الخامس عشر من شهر تشرين الأ ّول من‬ ... ‫شهور السنة الثانية عشرة بعد الأربعماية‬

The text ends as follows (f. 151b): ‫ مع القدّ يس الذهبي الفم المتو ّفي ظهور والدة ا﷽ الك ّل ّية العظمة التي‬... ً ﷽‫الالهية ليبين أنّها والدة ا‬ ‫فيما بعد قد اهب من العناية‬ ّ‫حقا ضد‬ ّ ‫كثيرا في العالم ك ّله‬ ‫مجدها‬ ‫تجاديف نسطور وينشي‬ ً The text is incomplete at the beginning and disordered in a way that suggests that the scribe’s source copy was already disordered. The sequence of paragraph numbers show that he was somewhat selective in what he decided to translate or transcribe.

‫ ‪250‬‬

‫‪S.J. DAVIS AND M.N. SWANSON‬‬

‫‪2. [Ps.-]Gregory of Nazianzus, Against the Eunomians,‬‬ ‫‪­translated by Anṭūn Sājātī, a Greek Catholic of Aleppo:‬‬ ‫‪ff. 152a–155a.‬‬ ‫ميمر إلى أبينا الجليل في القدّ يسين غريغوريوس الثالوغوس قاله ضد‬ ‫الأفنومين وهو مقدّ مة تك ّلمه في اللاهوت وهو الأ ّول بالعدد قد استخرجه‬ ‫العربية الأب القس أنطون صاجاتي أحد كهنة‬ ‫اليونانية إلى اللغة‬ ‫من اللغة‬ ‫ّ‬ ‫ّ‬ ‫الكاثوليكية بحلب‬ ‫الروم‬ ‫طائفة‬ ‫ّ‬ ‫‪Note: This text is attributed to “Gregory the Theologian,” the common‬‬ ‫‪epithet for Gregory of Nazianzus, but it more likely derives from Gregory‬‬ ‫‪of Nyssa’s work, Against Eunomius (Contra Eunomium).‬‬

‫ ‬

‫‪3. Gregory of Nazianzus, Orations: ff. 155b–203b.‬‬ ‫‪ First treatise, In praise of Athanasius: ff. 155b–165a.‬‬ ‫الميمر الأ ّول غريغوريوس الثيولوغوس رئيس أساقفة القسطنطنية يمتدح به‬ ‫أثناسيوس بطريرك الإسكندرية القدّ يس الرسولي‬ ‫‪Second treatise, On the Baptism of Christ: ff. 165b–170b.‬‬ ‫الإلهي الذي هو الغطاس المقدّ س‬ ‫الميمر الثاني ‪ ...‬في الظهور‬ ‫ّ‬

‫‪Third treatise, On New Sunday: ff. 170b–174a.‬‬ ‫الميمر الثالث ‪ ...‬قاله على الأحد الجديد وعلى الربيع وعلى عيد القدّ يس‬ ‫ماما الشاهد‬ ‫‪Fourth treatise, On those who opposed his priesthood:‬‬ ‫‪ff. 174a–175b.‬‬ ‫سيم‬ ‫الميمر الرابع ‪ ...‬قاله نحو الذين دعوه في البدء ولم يحضروا بعد أن ّ‬ ‫قسيسا‬ ‫ً‬

‫‪Fifth treatise, On a passage from the Gospel of Matthew:‬‬ ‫‪ff. 175b–181b.‬‬ ‫الميمر الخامس ‪ ...‬في فصل من إنجيل القدّ يس م ّتى الإنجيلي‬ ‫‪Sixth treatise, In praise of Basil: ff. 182a–203b.‬‬ ‫الميمر السادس ‪ ...‬امتدح به القدّ يس باسيليوس الكبير‬

‫ ‬ ‫ ‬

‫ ‬

‫ ‬

‫ ‬

‫‪4. A Patristic Miscellany of Letters and Sermons, ff. 204a–257b.‬‬ ‫‪ Athanasius, Letter to Amoun: ff. 204a–205a.‬‬ ‫[ميمر؟] أثناسيوس رئيس أساقفة مدينة الإسكنر ّية أرسلها خطا ًبا إلى أمون‬ ‫التوحد‬ ‫ّ‬ ‫‪Athanasius, Letter to Rufianus: ff. 205a–206a.‬‬ ‫أيض ًا القدّ يس أثناسيوس الإسكندري أرسلها خطاب ًا إلى روفيانوس [كذا]‬

‫ ‬

‫‪251‬‬

‫ ‬

‫‪Arabic Theology‬‬

‫‪Gregory of Nazianzus, Unidentified work: ff. 206a–218b.‬‬ ‫أبينا الجليل في القدّ يسين غريغوريوس الثيولوغوس رئيس أساقفة مدينة‬ ‫القسطنطينية أ ّلفه سمي له غريغوريوس نيصص الذي هو من أهل الكبادوك‬ ‫ّ‬ ‫وجمعه من ميامره وتوصل به إلى مديحه‬

‫‪Gregory of Nazianzus, On his True Friend, Gregory of Nyssa:‬‬ ‫‪ff. 219a–221a.‬‬ ‫للقدّ يس غريغوريوس الثيولوغوس قول في الصديق الأمين غريغوريوس‬ ‫أسقف نيصص لما جاء بعد سيامته‬ ‫‪Gregory of Nazianzus, First Letter to Cledonius: ff. 221a–223a.‬‬ ‫ّ‬ ‫المعظم في القدّ يسين غريغوريوس الثيولوغوس كتبها إلى قليدونيوس‬ ‫لأبينا‬ ‫القس يرد فيها على أبوليناريوس وهي الأولى‬

‫‪Gregory of Nazianzus, Second Letter to Cledonius: ff. 223a–227a.‬‬ ‫أيضا‬ ‫للقدّ يس غريغوريوس الثيولوغوس وهي الثانية إرسلها إلى كليدونيوس القس ً‬

‫‪Basil of Caesarea, Exhortation to Baptism: ff. 227a–232a.‬‬ ‫لأبينا الجليل في القدّ يسين باسيليوس الكبير رئيس أساقفة قيسارية الكبادوك‬ ‫قاله على جهة الخطبة المحضضة على تقديم وأخذ المعمودية المقدّ سة‬

‫‪Gregory of Nyssa, In Praise of Ephrem: ff. 232a–240b.‬‬ ‫مديح للأب النبيل غريغوريوس أسقف مدينة نيصص في الأب القدّ يس أفرام‬ ‫السرياني‬ ‫‪Cyril of Alexandria, On the Circumcision of Christ:‬‬ ‫‪ff. 240b–243a.‬‬ ‫لأبينا القدّ يس كيرللوس رئيس أساقفة مدينة الإسكندر ّية في ختانة ر ّبنا‬ ‫وإلاهنا يسوع المسيح‬

‫‪[Ps.-]Cyril of Jerusalem, On the Entry of Christ into the‬‬ ‫‪Sanctuary: ff. 243a–245b.‬‬ ‫لأبينا الجليل في القدّ يسين كيرللوس بطريرك أورشليم في دخول المسيح‬ ‫إلى الهيكل‬ ‫‪The Letter from the Synod of Africa to Boniface of Rome‬‬ ‫‪[Carthage]: ff. 245b–247b.‬‬ ‫من قبل المجمع الأفريقي بأسره إلى بونيفاسيوس أسقف كنيسة رومية ‬ ‫القسين نواب كنيسة رومية‬ ‫بواسطة فاوستينوس الأسقف وفينبوس وأسكلوس‬ ‫ّ‬

‫‪[Cyril] of Alexandria, Letter in response to the Synod of Africa‬‬ ‫‪[i.e. Carthage]: ff. 247b–248a.‬‬

‫ ‬

‫ ‬

‫ ‬

‫ ‬ ‫ ‬

‫ ‬

‫ ‬

‫ ‬

‫ ‬

‫ ‬

252

S.J. DAVIS AND M.N. SWANSON





Date, Language, Script, Material

‫رسالة القد[يس كيرلوس أ]سقف الإسكندر ّية جوا ًبا إ[لى مج‍]‍مع أفريقية‬ ‫الأصلية منقولة من قوم روم والقوانين‬ ‫التي أرسل معها كتب مجمع نيقية‬ ّ ‫أيض ًا مرسلة مع اينوكنتيوس القس‬

The Letter from the Synod of Africa to Callistinus of Rome, ff. 248a–249a. ‫رسالة مجمع أفريقة إلى كالستينوس بابا روم‬ Nilus of Ancyra, On the Martyrdom of the Monks at Mt. Sinai: ff. 249a–257b (incomplete). ‫المتوحد الذي من مدينة أنكره صفة شرح قتل‬ ‫لنيلس القدّ يس الراهب‬ ّ ‫الرهبان في طور سينا‬

Date: 1 Tishrīn [October], 1809 CE (f. 155a) Language and script: Arabic. The main body of the text is in black ink, with red for some punctuation and, in the treatise section of the manuscript, for titles. The script is small, written with a fine pen. While quite simple (sans serif and with little shading), it has some interesting features. Ascenders in the script tend to lean to the left, while descenders are quite distinctive: the dangling tail of mīm, the nearly complete oval of the tail of ‘ayn, or the rāʼ that curves upward and sometimes attaches to the next letter. Word units regularly bump into one another. The scribe is careful to include denticles, and final tāʼ marbūṭah is clearly written with open counter. The treatise at ff. 152a–155a is in a much coarser hand, with nearly disappearing denticles and final letters ­defectively written. Material: Paper. Medium-weight European paper with watermarks: a crowned crest with fleur-de-lis type figures.

Scribe, Patron/Owner, Restorer

No identification of scribe, patron/owner, or restorer.

Tables of Contents, Colophons, Endowments

Tables of Contents: none. Colophons: f. 155a: Treatise #2 (which was added to the manuscript) concludes with a date: 1 Tishrīn, 1809. Endowments (waqf-statements): none, apart from the library stamp.



Arabic Theology

Pages, Numbering

253

Frontmatter: none Numbered folia: ff. 1–77, [77bis], 78–257 Backmatter: none Folia are numbered with Arabic numerals written with a modern pen in the upper left-hand corner of the recto page (on the inner side of the left margin). One leaf, here called f. [77bis], was missed in this numbering. While the manuscript consists largely of ­quarternions, there are no quire signatures.

Dimensions, Layout

Dimensions: 20.5 × 15.5 cm Area of writing: 15.5 × 10.5 cm 23 lines/page Treatise #2 is irregular: the scribe can use nearly the entire page and up to 28 lines/page.

Cover, Condition

Brown leather cover, decorated with a tooled rectangular frame enclosing vegetal stamps, forming a design with a central cross. It is now very worn, especially the back cover, which is ragged at the edges and which has lost its backing. The manuscript is in poor condition, with extensive water damage to its final 100 folios, resulting in smudged text. From about f. 230 on, the condition gets progressively worse, with weakened, torn, and practically crumbling parts of pages. A recent attempt at conservation has made a first step by separating the leaves with wax paper.

Scribal Practice Scribal practice: and Readers’ 1. In the first treatise, the scribe has indicated the paragraph Insertions number of his source with a small Arabic numeral at the end of the paragraph, justified with the left margin. 2. Some means must have been used to keep lines of text and straight and margins justified. The left margin is (roughly) justified, sometimes by stacking parts of words or full words. 3. The scribe uses catchwords, in the lower margin to the left on the verso. 4. Some pages appear to have had holes in them at the time of writing, e.g. f. 45; the scribe simply wrote around them.

254

S.J. DAVIS AND M.N. SWANSON

5. The scribe left space for headings, e.g., “The first treatise,” etc., but these headings were never added. Readers’ insertions: 1. The most obvious intervention by a reader is the extensive underlining found in the first treatise.



Arabic Theology

Cat. No. Contents

255

DS Arabic Theology 47 (= MS 810) Old number(s): none

Orations and Sermons by Gregory of Nazianzus and Cyril of Jerusalem 1. Gregory of Nazianzus, Orations (Mayāmir): Copt. [three unnumbered folia], 72a–79b, [one unnumbered folio], 89a, 90a–92b, 99a–100b, fragments including Copt. 121a–122b, 130a–131b, 142a–151b, 191a–b, 211a–b, 211bisa–b. a. Gregory of Nazianzus, Maymar in which he praises St. Cyprian: Copt. [three unnumbered folia], 72a–79b, [one unnumbered folio], 89a. Incomplete: parts and ending missing. The title on the first unnumbered folio reads as follows: ‫ولابينا المعظم في القديسين اغريغوريوس ثاولوغس ميمر امتدح به‬ ‫القديس كبريانس لما قدم الى موسمه بعد يوم من عيده‬

Gregory of Nazianzus, Maymar on Pentecost: Copt. 90a– b. 92b. Incomplete, ending missing.  Copt. 89b is blank except for the following title, marking the work that follows: ‫ميمر في العنصرة‬ Title on Copt. 90a: ‫ولابينا المعظم في القديسين اغريغوريوس ثاولوغوس ميمر قاله في‬ ‫العنسرة وهي البنتقستا وهي السجدة للثالوث المقدس‬

c. Gregory of Nazianzus, Maymar on speaking about divinity: Copt. 99a–100b, fragments including Copt. 121a–122b,  130a–131b, 142a–151b, 191a–b, 211a. ‫ولابينا المعظم في القديسين اغريغوريوس ثاولوغوس ميمر قاله في التكلم‬ ‫في اللاهوت‬

After folio 100, the manuscript becomes increasingly ­fragmentary with the following folia in evidence: Copt. 121–122, 130–131, 142–151, 191, 211. d. Unidentified maymar that concludes with a reference to the maymar that follows (see below): Copt. 211a–b. ]...[ ‫ يتلوه ميمر في صمت ابيه وافه‬:‫ب‬٢١١ ‫ف‬

256

S.J. DAVIS AND M.N. SWANSON



e. Gregory of Nazianzus, Maymar on the silence of his father and the affliction of the flu: Copt. 211bisa–b. Incomplete. ‫ ميمر في صمت ابيه وافه البرد‬:bis‫ب‬٢١١‫ف‬

2. Cyril of Jerusalem, Sermons on Faith for the Baptized: Copt. 107, 112, [one unnumbered], 255, [one unnumbered], 33, 67, [three unnumbered], 183, 200, [one unnumbered], 62, 65, 105–106, [one unnumbered], 265, [one unnumbered]. A notecard included in the manuscript casing includes the following identification: ‫عظات القديس كيرلس الاورشليمي في شرح الامانة المستقيمة للمعمدين‬ ‫بالشهدات المحققة والرسولية والانجيلية‬

The following headings are in evidence:

 Copt. 255b (46): “The twenty-third, on [self-]control, or the lack of moderation.” ‫الثالث والعشرون عن الاشراف اي عدم الاعتدال‬

Date, Language, Script, Material

 Copt. [unnumbered] (48): “The forty-eighth, sermon on [one’s] bearing (?*).” ‫الثامن والاربعون عظة الهية‬ Date: none indicated.

Language and script: Arabic. Black ink with occasional red headings and dots/punctuation. Some biblical citations are also written in red. Medium scale hand (approx. 8mm high). Fairly neat, vertically rendered script, with long up/down strokes. The loose folia at the end feature a slightly smaller, blockier medium-scale hand (6–7mm) with thicker ink strokes. Material: Paper. Medium-weight Middle Eastern stock, with no watermarks in evidence.

Scribe, Patron/Owner, Restorer

No identification of a scribe, patron/owner, or restorer.

Tables of Contents, Colophons, Endowments

Tables of contents: none Colophons: none Endowments (waqf-statements): none



Arabic Theology

Pages, Numbering

257

Frontmatter: none Numbered pages: Copt. [three unnumbered folia], 72–79, [one unnumbered folio], 89–92, 99–100, 121–122, 130–131, 142– 151, 191, 211, 211bis (in addition, see below for the presence of unassociated folia from a different MS) Backmatter: none The first three folia have been cut down to a smaller size and thus lack folio numbers. It is unclear how they would have been situated in relation to the subsequent surviving folia. Much of the latter half of the surviving MS is fragmentary. The following folia are attested without clear identification with a specific maymar by Gregory: Copt. 121–122, 130–131, 142–151, 191, 211. At the end of the MS, there are 20 unassociated loose folia ­written in a different hand and from a different manuscript. In addition to Coptic cursive folio numbers written in the corners, they also have Coptic cursive numbers at the top middle of each page (indicated in parentheses): Copt. 107 (10), 112 (15), [one unnumbered] (41), 255 (46), [one unnumbered] (46), 33 (6), 67 (6), [three unnumbered] (6, 15, 18), 183 (34), 200 (39), [one unnumbered] (48), 62 (6), 65 (6), 105–106 (10, 10), [one unnumbered] (47), 265 (47), [one unnumbered] (47).

Dimensions, Layout

Dimensions: 22 × 14.5 cm Area of writing: 16.5 × 10 cm 17 lines/page Loose folia at the end: Dimensions: 22 × 14.5 cm Area of writing: 20.5 × 14 cm 21 lines/page

Cover, Condition

No binding. Loose folia, significantly worn around the edges with some tears and water stains that obscure parts of the text.

Scribal Practice Scribal practice: and Readers’ 1. f. 13a: the scribe has written two lines of commentary upside Insertions down above the first line of text on the page.

258

S.J. DAVIS AND M.N. SWANSON

2. Throughout the MS, the scribe occasionally writes glosses in the margins. 3. Biblical citations at the beginning of sermons are often ­introduced in red ink. Readers’ insertions:



259

Arabic Theology

Cat. No. Contents

DS Arabic Theology 48 (= MS 811 and 903) Old number(s): none

The Doctrine of the Copt and Theological Questions and Answers

Note: The fragments originally labelled MS 811 (Copt. 7, 9–54) and MS 903 (Copt. 77–84) belong to the same manuscript and are combined here.

1. The Doctrine of the Copt [= MS 811]. Copt. 7a: the surviving text starts as follows:

‫ اخواتنا‬+ ‫بتدبير الرعية المسيحية وبطلبات اباينا القمامصة المدبرين وبطلبات‬ ... ‫الشمامسة المعاونين‬



In the margin, a later hand has added the following:

‫اباينا القسوس المؤتمنين وبطلباة‬



Copt. 7a–b, 9a–14a: Lesson on the Unity.



Copt. 14a–54b: Interpretation of the Lesson.



Copt. 54b: What is said at the Morning and Evening Prayers, at Prayer 55 (incomplete).

‫نقول اولا مثل على توحيد‬ ‫التفسير [كذا] المثل‬

٥٥ ‫تقال بكرة وعشية عند الصلا‬

2. Theological Questions and Answers [= MS 903]. [Note that he questions and answers are introduced by the letters ‫( س‬for ‫)سؤال‬ and ‫( ج‬for ‫)جواب‬.]

Incipit, Copt. 77a, lines 1–5a (the surviving text begins as follows):

‫] الابن هو ا﷽ ج نعم س الروح القدس هو ا﷽ ج نعم س لماذا هو‬... ‫ثلاثة ويسمون الاه واحد ج لان لمه ذات واحد وجوهر واحد وطبيعة‬ ‫واحدة وقوة واحد وحكمة واحد وسلطان واحد س اي اقنوم من الثالوث‬ ... ‫المقدس صار انسانًا ج الاقنوم الثاني‬

Desinit, Copt. 84b, lines 8–12 (the surviving text ends as follows):

‫ والسر الثالث الذي هو القربان المقدس ج اما القربان الطاهر فهو‬... ‫يحوي جسد ودم سيدنا يسوع المسيح تحت عوارض الخبز والخمر‬ ...[ ‫وبعده القربان يفيض النعمة على النفس الطاهرة‬

260 Date, Language, Script, Material

S.J. DAVIS AND M.N. SWANSON

Date: none Language and script: Arabic. MS 811 has black ink with ­occasional red headings. Small-to-medium scale hand (approx. 5–10 mm high), unpracticed, with sloppy letter forms exhibiting ­significant variations in size. Smudges and corrections are in ­evidence. MS 903 has black ink with no red headings or dots/ punctuation. Medium scale hand (approx. 8mm high), with relatively consistent but somewhat cramped letter forms. Material: Paper. Medium weight European stock, with Tre Lune (triple crescent moon) watermarks.

Scribe, Patron/Owner, Restorer

No identification of a scribe, patron/owner, or restorer.

Tables of Contents, Colophons, Endowments

Tables of contents: none

Pages, Numbering

Frontmatter: none Numbered pages: Copt. 7, 9–54, 77–84 No backmatter

Dimensions, Layout

Dimensions: 16.5 × 11.5 cm Area of writing: 14 × 9 cm 11–12 lines/page

Cover, Condition

No binding. MS 811 constains six surviving quires, and MS 903 contains one surviving quire, with each quire a quaternion of 8 leaves. Pages are in good shape but with some discoloration from watermarks and signs of use and wear along their outside edges and bottom corners.

Colophons: none Endowments (waqf-statements): none

Scribal Practice Scribal practice: and Readers’ 1. When writing pronouns referencing the 3-in-1 Trinity, the Insertions author uses the plural (-hum) but supplies the masculine ­singular above the line as well (-hu). See, e.g., Copt. 10b. 2. Copt. 10b: the scribe has written a comment in the right margin.



Arabic Theology

261

Readers’ insertions: 1. Copt. 7a: a later hand has made a correction/insertion in the left margin (see above). 2. Copt. 10a, 12a, 18a, 20a. 28a, 31a, 46a, 47a, 48a: other marginal comments and additions by a secondary hand, or perhaps two, since some are written with much thicker, bolder ink strokes.

262

S.J. DAVIS AND M.N. SWANSON

Cat. No.

DS Arabic Theology 49 (= MS 812) Old number(s): none

Contents

Theological Treatise(s)

The beginning and end of the manuscript are lost, and the lack of headings prevents easy identification of the contents.

1. Theological treatise(s). The first surviving folio [1a] begins as follows:



Date, Language, Script, Material

‫…] وبروح القدس وكثير من هذه الشهاداة في كتب البيعة ولا خلاف‬ ‫لئلا يطول في ذلك الشرح ويتسع الالام في وضعها واحدً ا فواحدة اما‬ ‫ذكرنا بعض ما في العتيقة منجل كاتب بطرس الرسول منا في رسالته‬ ‫عندنا بيان ذلك من كلام الانبياء على ان يسوع المسيح كلمة ا﷽ وابنه‬ … ‫كائن معه دائما لم يزل ولا يزل‬

The final surviving folio [133b] ends as follows:

ً ‫… ولهذه‬ ‫فعلا ولهذا الاب والابن والروح القدس وان لهذا الاقانيم نزل‬ ‫دائما‬ ‫من السماء وبعد لم يفارق السماء كلمة ا﷽ للاب وابنا له ازلي معه‬ ً …[ ‫لم يزل وروح قدسه في‬

Date: none indicated Language and script: Arabic. Black ink, with dotting/punctuation in red. Medium-scale hand (approx. 7 mm high), exhibiting sloppy letter forms with thick, smudgy ink strokes and dots. Material: Paper. Medium weight European stock. Watermarks not legible.

Scribe, Patron/Owner, Restorer

No identification of a scribe, patron/owner, or restorer.

Tables of Contents, Colophons, Endowments

Tables of contents: none

Pages, Numbering

Frontmatter: none Numbered pages: ff. [1–133] Backmatter: none

Colophons: none Endowments (waqf-statements): none

The manuscript consists of 133 folia with folio numbers.



Arabic Theology

263

Dimensions, Layout

Dimensions: 15 × 11 cm Area of writing: 13.5 × 10 cm 12–13 lines/page

Cover, Condition

No binding. Loose folia. The first seven quires are held together by a thread. The edges of the leaves are worn in places and there are folia that are ripped or have water stains.

Scribal Practice Scribal practice: and Readers’ Readers’ insertions: Insertions

264 Cat. No. Contents

S.J. DAVIS AND M.N. SWANSON

DS Arabic Theology 50 (= MS 847) Old number(s): none

Epiphanius, Book of the Anchor in the Faith 1. Epiphanius, The Book of the Anchor in the Faith: ff. 2b–83a. ‫ هذا كتاب المرسي في الامانة قالها الاب الروحاني ابيفانيوس‬:‫ب‬٢ ‫ف‬ ‫القسا بسود ًرا المدينة الى الاب‬ ‫اسقف قبرص… رسالة كتبت من جيهت‬ ً ‫الطاهر ابيفانيوس اسقف قبرص لاجل الامانة‬

Date, Language, Script, Material

[On the scribe’s crossing out of the correct title, see under “Scribal Practice” below.]

Date: none indicated Language and script: Arabic. Black ink. Small-to-medium scale hand (ranging from 5–8 mm high), which gets larger, with thicker, bolder strokes, as the MS progresses. The scribe’s hand is not very practiced: it is characterized sloppy letter forms with some smudging. Material: Paper. Medium-weight European stock. Watermarks not legible.

Scribe, Patron/Owner, Restorer

No identification of a scribe, patron/owner, or restorer.

Tables of Contents, Colophons, Endowments

Tables of contents: none

Pages, Numbering

Frontmatter: none Numbered pages: ff. 2–83 Backmatter: none

Dimensions, Layout

Dimensions: 17 × 11.5 cm Area of writing: 15.5 × 10.5 cm 13–14 lines/page

Cover, Condition

No binding. The MS consists of 8 quires of 10 leaves each, plus two extra folia (ff. 81–82). The first quire is missing its first folia, and its last folio (f. 10) is loose. The last two folia (ff. 81–82) are loose as well. The leaves are generally in good condition with some signs of wear along the edges and a few water and wax stains.

Colophons: none Endowments (waqf-statements): none



Arabic Theology

265

Scribal Practice Scribal practice: and Readers’ 1. f. 2b: The initial title for Epiphanius’ work has been crossed Insertions out. The scribe seems to have (mistakenly?) thought that the work was in fact a letter from a priest in Syedra to Epiphanius. See the transcription above. Readers’ insertions: 1. f. 83b: The page is blank apart from the manuscript number (written in red ink) short readers’ notes (written in black ink) that have subsequently been either partially erased/elided or struck through. The first is not legible. The second may make reference to a saint/monk (anbā). The final one reads: “After this are testimonies found in the prophets” (ba‘da hādhā shahādāt wāridah min al-anbīyā). 2. Notecard included with the MS: reports that a comparison/ collation with MS 117 Lāhūt (DS Arabic Theology 6, a ­collection of mayāmir with biblical testimonia attributed to Cyril of Alexandria) has been made and some missing sections have been noted on ff. 3, 8, 45, and 57.

266 Cat. No. Contents

S.J. DAVIS AND M.N. SWANSON

DS Arabic Theology 51 (= MS 904) Old number(s): none

Sermons on Those Baptized in Jerusalem 1. Sermons on Those Baptized in Jerusalem

Date, Language, Script, Material

Sermon 6, on those baptized in Jerusalem: ff. [1a–5a]. Beginning missing. ‫ تمت الموعظة السادسة في المعمدين ببيت المقدس‬:‫]أ‬٥[ ‫ف‬

Sermon 7, on those baptized in Jerusalem: ff. [5a–7a]. ‫ الموعظة السابعة في المعمدين ببيت المقدس‬:‫]أ‬٥[ ‫ف‬ Sermon Sermon Sermon Sermon Sermon Sermon Sermon Sermon

8: ff. [7a–8a]. 9: ff. [8a–12b]. 10: ff. [12b–19b]. 11: ff. [19b–26a]. 12: ff. [26a–35b]. 13: ff. [35b–47a]. 14: ff. [47a–58b]. 15: ff. [58b–73b]. Ending missing.

Date: none indicated Language and script: Arabic. Black ink with occasional red headings (no dots/punctuation). Some biblical citations are also written in red. Small-to-medium scale hand (approx. 5–7 mm high). Closely spaced lines and letter forms, but letters are well shaped with a vertical orientation that slants slightly to the right. Material: Paper. Medium-weight Middle Eastern stock, with no watermarks in evidence.

Scribe, Patron/Owner, Restorer

No identification of a scribe, patron/owner, or restorer.

Tables of Contents, Colophons, Endowments

Tables of contents: none

Pages, Numbering

Frontmatter: none Numbered pages: ff. [1–73] Backmatter: none

Colophons: none Endowments (waqf-statements): none



Arabic Theology

267

The loose folia do not bear any foliation numbers and there are no catchwords at the end of pages that would assist in collation. The numbering sequence supplied above is a virtual one for ­reference purposes. Dimensions, Layout

Dimensions: 22 × 14.5 cm Area of writing: 16.5 × 10 cm 17 lines/page

Cover, Condition

No binding. Loose folia, significantly worn around the edges with some tears and water stains that obscure parts of the text.

Scribal Practice Scribal practice: and Readers’ 1. f. 13a: the scribe has written two lines of commentary upside Insertions down above the first line of text on the page. 2. Throughout the MS, the scribe occasionally writes glosses in the margins. 3. Biblical citations at the beginning of sermons are often ­introduced in red ink. Readers’ insertions:

268

S.J. DAVIS AND M.N. SWANSON

Cat. No.

DS Arabic Theology 52 (= MS 905) Old number(s): none

Contents

The Book of Eustathius the Monk 1. Title page from the Book of Acts: f. 3a (= Copt.). This page, which was written in the same hand as the following work and seems to have had a blank verso, was glued to the  recto of f. 3b, which also seems originally to have been largely blank. 2. The Book of the Holy Father [Eustathius the Monk]: ff. 3b–8b, 12a–30b, 32a–34b, 35a–49b, 71a–80b, 91a–93b, 94a–100b, 111a–120b, 122a–140b, 151a–170b, 172a–177b (= Copt.). Incomplete.

‫كتاب الاب القديس اسطاث الراهب‬

The phrase “Eustathius the Monk” is written in smaller black script in the title, but the name originally appeared in the next line of the text below:

‫] المعتقدين‬...[ ‫[كتاب اسط‍]‍ات الر[اه‍]‍ب وهو رسالته إلى من كتب اليه‬ ‫باديانهم مثل اليهود واشباههم ومثل النصارى في اعتقادهم ودينهم وما‬ ... ‫يتصوبوه من كتب اليه في هذه الرسالة‬

Part One: ff. 3b–8b, 12a–30b, 32a–34b (= Copt.). Incomplete, selected folia missing. Part Two: ff. 35a–49b (= Copt.). Incomplete, ending missing.

‫أ الجزء الثاني من كتاب هذا الراهب القديس‬٣٥ ‫ف‬

Part Three: ff. 71a–80b, 91a–93b (= Copt.). Incomplete, beginning and middle missing.

‫ تم الجزء الثالث من كتاب اسطاث‬:‫ب‬٩٣‫ف‬

Part Four: ff. 94a–100b, 111a–120b, 122a–140b, 151a–170b, 172a–177b (= Copt.).

‫ الجزء الرابع من كتاب اسطاث الراهب‬:‫أ‬٩٤‫ف‬ ‫ كمل كتاب اسطاث الراهب القديس‬:‫ب‬١٧٧ ‫ف‬

The end of the work (f. 177b) contains a reference to Eustathius’ patron (al-muhtamm) Anbā Yūḥannā.



Arabic Theology

Date, Language, Script, Material

269

Date: the month of Bābah, AM 1030 [= 1313 CE] Language and script: Arabic. Black ink, with headings and dotting/ punctuation in red. Medium scale hand (approx. 7 mm high), featuring sloppy letter forms with thick, smudgy ink strokes and dots. Material: Paper. Medium-to-heavy weight Middle Eastern stock with no watermarks.

Scribe, Patron/Owner, Restorer Tables of Contents, Colophons, Endowments

No identification of a scribe or restorer. Patron/owner: the bishop Buṭrus (al-usquf Buṭrus) (f. 93b); al-mu‘allim Ish‘ayā (Isaiah) (f. 177b). Tables of contents: none Colophons: f. 34b: colophon marking the end of Part One with a standard formula of blessing. f. 93b: colophon marking the end of Part Three with a standard formula of blessing. f. 177b: colophon providing the date as Bābah, AM 1030 (= 1313 CE). Endowments (waqf-statements):

f. 34b: waqf to Dayr al-Suryān. f. 93b: waqf to Dayr al-Suryān, indicating the date as AM 1467 (= 1750/51 CE); the writer self-identifies as the bishop Buṭrus (al-usquf Buṭrus). Same hand as the waqf on f. 34b. f. 177b: partially faded waqf to Dayr al-Suryān; reference to the al-mu‘allim Ish‘ayā (Isaiah) as the endower of the text to the monastery. ... ‫مودع عند المعلم اشعيا‬ Pages, Numbering

Frontmatter: none Numbered pages: ff. 3b–8b, 12a–30b, 32a–34b, 35a–49b, 71a– 80b, 91a–93b, 94a–100b, 111a–120b, 122a–140b, 151a–170b, 172a–177b (= Copt.) Backmatter: none The Coptic cursive and Arabic foliation match throughout. There are missing folia throughout the MS: ff. 9–11, 31, 50–70, 81–90, 101–110, 121, 141–150.

270

S.J. DAVIS AND M.N. SWANSON

Dimensions, Layout

Dimensions: 26.5 × 18 cm Area of writing: 20.5 × 11.5 cm 17 lines/page

Cover, Condition

No binding. Folia are now stitched together into 12 surviving quires:   1. ff.   2. ff.   3. ff.   4. ff.   5. ff.   6. ff.   7. ff.   8. ff.   9. ff. 10. ff. 11. ff. 12. ff. 13. ff.

3–8 12–20 21–30 (marked on f. 21a as the third quire) 32–40 41–49 (marked on f. 41a as the fifth quire) 71–80 (marked on f. 71a as the eighth quire) 91–100 (marked on f. 91a as the tenth quire) 111–120 (marked on f. 111a as the twelfth quire) 122–130 (f. 130 is detached) 131–140 (marked on f. 131a as the fourteenth quire) 151–160 (marked on f. 151a as the sixteenth quire) 161–170 (marked on f. 161a as the seventeenth quire) 172–177

Some of the manuscript pages are in poor condition, with signs of insect holes, rips/tears, and heavy wear along the edges. There were a few attempts to patch pages with glue and strips of paper. Scribal Practice Scribal practice: and Readers’ Readers’ insertions: Insertions



Arabic Theology

Cat. No.

DS Arabic Theology 53 (= MS 971) Old number(s): none

Contents

A Theological Work on Divine Foreknowledge and ­Predetermination

271

1. A Theological Work on Divine Foreknowledge and ­Predetermination: ff. [1–6]. ff. [1]a–[5]b: Chapter 7? (incomplete). It begins as follows (f. [1]a): ‫] والنقصان وفي المكان والزمان فلا يحدث شي ولا يعدم ولا‬... ‫كبيرا الا وقد سبق في علم‬ ‫صغيرا او اكبر‬ ‫يكون ولا يفسد من اصغر‬ ً ً ... ‫الأزل الذي هو العلم الأول‬

The chapter (if it is the same chapter) ends as follows (f. [5]b): ‫بالحجة إليه على ما‬ ‫المتوسط العا ّمي والاستقصاء اعادة الأمر‬ ‫ فكان‬... ّ ّ ‫يريه [؟] التأ ّمل به والتصفّح لسائرما قلناه إلى هذا الموضع‬



Date, Language, Script, Material

ff. [5]b–[6]b: Chapter 8, On divine predetermination (incomplete at end). ‫الفصل الثامن في القضاء والقدر‬

Date: none indicated Language and script: Arabic. Black ink used extensively, including for chapter headings. Naskhī hand of a very capable scribe. The script is neat, with careful attention to letterformation (with beautiful shading, e.g. of the bowls). The script is carefully oriented to the baseline and attentive to margins. Denticles are clearly written; the smaller counters tend to be closed. Material: Middle Eastern paper with no watermarks.

Scribe, Patron/Owner, Restorer

There is no mention of scribe, patron/owner, or restorer.

Tables of Contents, Colophons, Endowments

Tables of Contents: none Colophons: none Endowments (waqf-statements): none

272 Pages, Numbering

S.J. DAVIS AND M.N. SWANSON

Frontmatter: none Numbered folia: ff. [1–6] Backmatter: none The folios/pages are not numbered. It is possible that numerals (in the upper left-hand corner of the recto, say) were cut away in preparation for restoration.

Dimensions, Layout

Dimensions: 25–26 × 16.5 cm Area of writing: 19 × 13 cm 15 lines/page

Cover, Condition

There is no cover. This fragment consists of six leaves. They have all suffered some water damage in the bottom inner corner, but are legible, and the paper is sturdy. One of the leaves, f. [3], has paper glued to the edge, perhaps the remnant of an earlier restoration. ff. [1–2] are slightly larger than ff. [3–6]; perhaps they were at different stages of a process of being cut down ­during a restoration.

Scribal Practice Scribal practice: and Readers’ 1. The traces of a ruling board are visible. The scribe has taken Insertions the horizontal lines as the baseline for his script, and he observes the margins carefully. Readers’ insertions:



Arabic Theology

Cat. No. Contents

273

DS Arabic Theology 54 (= MS 972) Old number(s): none

Disputation between a Jew and a Christian 1. Disputation between a Jew (Yahūdī) and a Christian (Naṣrānī) on the meaning of scriptural passages: ff. [1–5]. The text begins, f. [1]a:



Date, Language, Script, Material

‫] بمجيه ثم قال اليهودي اعلمني عن قوله بروح شفتيه ُيميت المنافقين‬... ‫ولا نراهم يموتوا بعد فكيف هذا قال النصراني انّما عنى ا﷽ بذلك موت‬ ... ‫الخطية‬

The fragment ends, f. [5]b: ‫وشاها يرعون‬ ‫لست اقبل هذا منك حتى تريني اسد ًا وثو ًرا‬ ‫ قال اليهويي‬... ً ُ ...[ ﷽‫جميعا او ما يبيني [؟] من الكتب انّ ا‬ ً

Date: None

Language and script: Arabic. Black ink used throughout. Freely written naskh in which words are written at a slightly downward slope, often running into other words or curling around them. The letter kāf is often written without its upper bar. Bowls are often deep and given considerable space, giving the impression of “bubbles” in the text. Individual letters are skillfully formed and shaded. The letter rā᾿ has an elegant upturn. The text is incompletely pointed. This was probably copied for personal use rather than for the use of a community. Material: Paper. European stock but no discernable watermarks.

Scribe, Patron/Owner, Restorer

There is no indication of scribe, patron/owner, or restorer.

Tables of Contents, Colophons, Endowments

Tables of Contents: none

Pages, Numbering

Frontmatter: none Numbered folia: ff. [1–5] Backmatter: none

Colophons: none Endowments (waqf-statements): none

The folios/pages are not numbered.

274

S.J. DAVIS AND M.N. SWANSON

Dimensions, Layout

Dimensions: 17 × 13 cm Area of writing: 12–13 × 9–10 cm 12 lines/page

Cover, Condition

There is no cover. This fragment consists of five leaves, two small sheets (connected at the fold) and one loose leaf. Although f. [3]b is a dirty brown color, perhaps as a result of having been exposed to the elements, these leaves are in good condition and quite legible.

Scribal Practice Scribal practice: and Readers’ 1. As noted above, the pointing of the manuscript is very Insertions incomplete. Readers’ insertions:



Arabic Theology

Cat. No. Contents

275

DS Arabic Theology 55 (= MS 973) Old number(s): none

Marqus ibn al-Qunbar, The Book of the Teacher and the Disciple 1. Marqus ibn al-Qunbar, The Book of the Teacher and the ­Disciple. Organized in 8 Questions. Fragmentary. Chapter 2, On Christ’s redemptive economy: ff. 132a–135a. Incomplete at the beginning. The preserved text begins:



... ‫وصية‬ ‫] خلق معرفته في عقولهم بغير‬... ّ Chapter 3, On the means of salvation after the coming of Christ: ff. 135a–139b. Incomplete at the end. ‫الفصل الثالث قال التلميذ قد فهمت تدبير الرحمة والرأفة والعدل الذي‬ ‫د ّبر ح ّتى خلص الجميع خطاة وصالحين وفدا الجميع بموته من الموتات‬ ...[ ‫الكثيرة الواجبة عليهم بسبب كثرة خطاياهم‬

Chapter 4, On the Eucharist: ff. 154a–157b. Incomplete at the beginning. The preserved text begins:

... ‫] ودمه الكريم ويوعدهم بالراحة من تعبهم وثقل حملهم‬...

Other surviving sections: f. 159a–b, a single folio. The text begins (f. 159a):



‫] ذلك في نفسه ويوثق نفسه انّه يدوم على اعتماد ذلك عن كل‬... ... ‫خطية يفعلها تثبت المخافة أعني مخافة العقوبة في نفسه وجسده‬ f. 163a–b, a single folio. The text begins (f. 163a):

... ‫المر‬ ‫] هذا الدوا بعد أن نضيف اليه العقار‬... ّ f. 168a–b, a single folio. The text begins (f. 168a): ... ‫] لأنّ الأب السمائي هو الأب الواحد ا ّلذي لا له أب سواه‬...

ff. 173a–178b, six folia. The text begins (f. 173a):

... ‫] النفس العاقلة الناطقة يذبحها الكاهن لله‬...

The text ends (f. 178b):

‫ كما قد رأينا ذلك حل بالاباء والانبياء الفضلاء المتقدّ مين وان‬... ...[ ‫جميع عبادتهم لم تنفعهم ح ّتى نزل ابن ا﷽ وفداهم بنفسه‬

276 Date, Language, Script, Material

S.J. DAVIS AND M.N. SWANSON

Date: none indicated Language and script: Arabic. Black ink used throughout. Clear naskhī script; quite elegant, with serif on alif, shading with broad horizontal strokes, clearly formed letters (e.g., final hā’ or tā’ marbūṭah), clearly written denticles, prominent bowls. Space is used very efficiently, with letter forms from one word reaching under the following word. Material: Paper. European stock, but no discernable watermarks.

Scribe, Patron/Owner, Restorer

There is no identification of scribe, patron/owner, or restorer.

Tables of Contents, Colophons, Endowments

Tables of Contents: none

Pages, Numbering

Frontmatter: none Numbered folia: ff. 132–139, 154–157, 159, 163, 168, 173–178 Backmatter: none

Colophons: none Endowments (waqf-statements): none

The folia are numbered with Coptic cursive numerals in the upper left-hand corner of the recto pages. These are normally “translated” in Arabic numerals in modern blue pen, ­somewhere near the Coptic cursive numeral (above, to the left, or below). Dimensions, Layout

Dimensions: 17 × 13 cm Area of writing: 13.5 × 9.5 cm 13 lines/page

Cover, Condition

There is no binding. This fragment consists of 20 leaves, probably the remains of four quires: Quire 14: ff. 132–139 [Quire 15: lost] Quire 16: ff. 154–157, 159 Quire 17: ff. 163, 168 Quire 18: ff. 173–178



Arabic Theology

277

The leaves of the MS are in very poor condition, having been exposed to damp and dirt. Some leaves are crumbling at the edges, especially the bottom edge. Folio 163 has lost about a third of its text, while others are so dirty at the bottom that reading becomes difficult. Scribal Practice Scribal practice: and Readers’ 1. The scribe does not supply catchwords. Insertions 2. The use of a ruling board is just barely discernable. Readers’ insertions:

278

S.J. DAVIS AND M.N. SWANSON

Cat. No.

DS Arabic Theology 56 (= MS 974) Old number(s): none

Contents

The Confession of the Fathers 1. The Confession of the Fathers (Kitāb i‘tirāf al-ābā’). ­Fragmentary.

Chapter 2 (?), On the Trinity or Holy Spirit: ff. 5–6, 8–10b. Incomplete. The surviving text begins (f. 5a): ‫] ولهذا قالوا أيض ًا ان الاب لم يكن ابن ولا روح قدس وهكذا الابن‬...  ‫ايض ًا لم يكن اب ولا روح قدس فهكذا روح القدس ايض ًا لم يكن‬ ... ‫اب ولا ابن بل منبثق‬

Names mentioned include: Macedonius the unbeliever, John, Paul, Gregory, John Chrysostom, Paul, Ezekiel, Malachi, Matthew, Luke, John, Paul, Ignatius of Antioch, Peter of Alexandria, Basil of Caesaria, John Chrysostom, Proclus, Gregory Theologos, Gregory Thaumatourgos, Greogory Theologos, and Gregory the brother of Basil. The chapter ends (f. 10b): ‫ اتوا النسوه سجد ًا للذي ولد من امراه اتين العذارى فسجدن للطفل‬...



‫المولود من عذرى فسبحانه جل جلاله يعفوا ع ّنا ويصفح عن اثامنا له‬ ‫المجد الى ابد الابدين امين‬

Chapter 3, On the Veracity of the Incarnation: ff. 10b, 12–19. Incomplete.

‫التجسد‬ ‫الباب الثالث لأجل تحقيق‬ ّ

Names mentioned include: Athanasius, Cyril, Athanasius, Severus, Cosmos of Antioch, Theodosius of Alexandria, Basil, Paul, Isaiah, John, Paul, Severus, Julius of Rome, Gregory Theologos, and Severus. Chapter 7, On Christ’s suffering and death: ff. [92 or 93?], 95a–b. Incomplete. The preserved text begins with a damaged leaf with ­quotations from Gregory (the Theologian), Athanasius, Dioscorus, and mentions of Arius and Mani. Folio 95 continues with a quotation from Severus of Antioch. The chapter ends as follows (f. 95b):



Arabic Theology



279

‫اذ نحن نرذل كلمن يقول ان جسد ربنا المسيح غير متالم وغير قابل‬ ‫الموت ونظهرهم بانهم غربا من قطيع ا﷽ لان الخراف لا تتبع صوت‬ ‫الـ[لص؟] والقوة لله المرشد للصواب‬

Chapter 8, On Christ’s giving himself up to his cross: ff. 96a–b, [?]. Incomplete.

‫الرب يسوع المسيح نفسه على صليبه‬ ‫الباب الثامن لأجل إسلام‬ ّ ‫المقدّ س‬

On f. 96b, there is a quotation from Gregory the Theologian.

Other fragments (chapter unidentified, but still on the death of Christ):

f. [98 or 99?]: includes a quotation from John the ­Evangelist. ff. 101–102: include quotations from Paul, Gregory the Armenian, Alexander of Alexandria, Epiphanius (from Kitāb al-hūjal), Peter, and Severus of Antioch. ff. 113–117: include quotations from the apostle Paul, Athanasius, Cyril, Severus, Proclus of Constantinople, Epiphanius of Cyprus, Peter, Severus, Gregory of Nyssa, Benjamin (in his festal letter), Cyril, and Severus. Date, Language, Script, Material

Date: none indicated Language and script: Arabic. Black ink, with red used for ­chapter titles, for proper names (e.g. in introducing quotations), occasionally for introductions to subsections, and for punctuation or pause  dots. The script is in a clear naskh hand, written with fairly thick  horizontal strokes. Bowls and descenders are for the most part  fairly modest, staying close to the baseline, with the exception of an occasional final mīm with a long, dangling tail. Final yā᾿ occasionally turns back with a horizontal tail just under the baseline. Material: Paper. European stock of medium weight. Watermarks include: a hand, an anchor, and a six-pointed star (like a thin starfish rather than a star of David).

Scribe, Patron/Owner, Restorer

Scribe: Salāmah, from Rashīd (f. 95b). There is no identification of patron/owner or restorer.

280 Tables of Contents, Colophons, Endowments

S.J. DAVIS AND M.N. SWANSON

Tables of Contents: none Colophons: At the end of Chapter 7 (f. 95b), the scribe has written: “The very least servant, Salāmah, from the sons of Rashīd, wrote it. He asks the only[-begotten] Son for forgiveness of his many sins.” ‫كتبه اقل العبيد سلامه من اولاد رشيد‬ ‫يسال الابن الوحيد غفران خطاياه الكتير‬ Endowments (waqf-statements): none

Pages, Numbering

Frontmatter: none Numbered folia: ff. 5–6, 8–10, 12–19, [92 or 93], 95–96, [98 or 99], 101–102, 113–117 (a total of 24 folia) Backmatter: none The folia are numbered with Coptic cursive numerals in the upper left-hand corner of the recto. On several of the leaves, these have been translated into Arabic numerals in blue or black pen, either over or under the Coptic numeral. There are remnants of five quires: Quire 1: ff. 5–6, 8–10 Quire 2: ff. 12–19 [Quires 3–9 are lost] Quire 10: [92 or 93?], 94–97, [98 or 99?] Quire 11: 101–102 Quire 12: 113–117

Dimensions, Layout

Dimensions: 20.5 × 15 cm Area of writing: 17 × 10.5 cm 16 lines/page

Cover, Condition

There is no binding. This fragment consists of 24 leaves, in various states of preservation. Several leaves are torn in half along the baseline of the script, where ink has eaten into the paper. Several pages have lost text. All have been damaged to some extent.



Arabic Theology

281

Scribal Practice Scribal practice: and Readers’ 1. The traces of a ruling board are visible. The scribe observes Insertions the left-hand margin quite carefully, often extending final letters (or leaving spaces within words) in order to left-justify his text. 2. The scribe makes frequent use of a fatḥah-like mark, which may at times be a genuine vowel-marker. It is also sometimes used to show that there is no dot over a letter (or dots, in the case of sīn). Sometimes, as on f. 5a, it seems to serve as a decorative element. 3. The scribe uses single red dots as pause markers, and three dots at the end of quotations. Four dots in the form of a cross are also observed, e.g. at the end of a chapter or a title, and in the rhymed colophon at f. 95b. 4. The scribe does not provide catchwords. 5. The scribe inverts the name of Satan (al-Shayṭān): e.g. on f. 102b, line 3. Readers’ insertions:

‫ ‪282‬‬

‫‪S.J. DAVIS AND M.N. SWANSON‬‬

‫)‪DS Arabic Theology 57 (= MS 975‬‬ ‫‪Old number(s): none‬‬ ‫‪A Theological Work on Confession‬‬

‫‪1. A Theological Work on Confession: ff. 12–18, 52–57, 72.‬‬ ‫‪Incomplete.‬‬ ‫‪ Preserved chapters include:‬‬ ‫‪ 1. Section on the Incarnation: ff. 12a–17a. Incomplete at the‬‬ ‫‪beginning.‬‬ ‫‪ The preserved text begins as follows (f. 12a):‬‬

‫‪ ]...‬الذي قلناه لهذا الواحد الغير منقسم انه كان من اثنين اتحدوا‬ ‫جميع ًا باتحاد لا ينطق به فالامر ظاهر ان طبيعة الاله الكلمة اخذ‬ ‫جسد بلا تغيير و نشاهده باقنوم واحد ‪...‬‬

‫‪It ends as follows (f. 17a):‬‬

‫‪ ...‬واما الذين يسلكون في سبل التعويج فهم يفترون (يسيرون؟) باعوجاج‬ ‫قلوبهم والذي ذكر في هذا النوع فيه كفر مقنع والمجد والقدرة لربنا ‬ ‫وسيدنا يسوع المسيح الذي له المجد دايم ًا‬

‫ ‬

‫–‪2. Section also on the Incarnation of God the Word: ff. 17a‬‬ ‫‪18b. Incomplete.‬‬ ‫وايض ًا في تجسد الاله الكلمة‬ ‫‪The text begins as follows (f. 17a):‬‬

‫فهو اذ ًا الكلمة الذاتية الازلية والرحمة والتحنن الكامل من ذات الكمال‬ ‫القوة التي لا تقهر والهية التي لا تتغير والشبه الذي لا يستحيل ‪...‬‬

‫ ‬

‫ ‬

‫‪3. Section on Confession: ff. 52a–53a. Incomplete at the‬‬ ‫‪beginning.‬‬ ‫‪ The preserved text begins as follows (f. 52a):‬‬

‫‪ ]...‬سلمت اليك كلمتي الخالقة القادرة الماسكة التي هي احد من‬ ‫سيف ذي فمين (؟) ‪...‬‬

‫‪It ends as follows (f. 53a):‬‬

‫‪ ...‬قبل مصالحته بالاعتراف والقانون الذي امر به ولربنا والاهنا ومخلصنا‬ ‫يسوع المسيح ولابيه الصالح وروح القدس المجد والكرامة الى الابد ‬ ‫امين‬

‫ ‬

‫ ‬

‫‪ 4. Section on the Eucharist: ff. 53a–57b.‬‬ ‫‪ The title is missing, but the text begins as follows (f. 53a):‬‬

‫‪Cat. No.‬‬ ‫‪Contents‬‬



Arabic Theology

283

‫قرايتنا (؟) من اقاويل مقدسة ان القربان لا تجب تناولة لمن ليس هو‬ ‫تلميذ ومستحق لذلك كما قد اوضحنا ذلك من قول يوحنا فم‬ ... ‫الذهب والقديس اثناسيوس‬

5. Section on Confession: f. 57b. Incomplete. The title is missing, but the text begins as follows (f. 57b): ‫قد ك ّنا قلنا إنّ الخاطئ إذا تاب يجب أن يفرزه الكاهن عن مخالطت‬ ‫[كذا] الجماعة في وقت السرائر المقدّ سة مدّ ة معلومة وأن يكون‬ ّ ‫الكاهن يحدّ على‬ ... ‫كل إنسان حدّ ًا حسب طاقته‬



Date, Language, Script, Material

6. Section on Confession to a Priest: f. 72a–b. Incomplete at beginning and end. The preserved text begins as follows (f. 72a): ‫] من الذينونه الموبده ومن جسر ودان نفسه وحده بنغير كاهن فقد‬... ﷽‫جسر على الذينونه التي ليست له ولا لمخلوق بل للمسيح ابن ا‬ ... ‫وحده‬ Date: not indicated

Language and script: Arabic. Black ink. The script is an informal naskh written with a fairly thick nib. Vertical strokes tend to be thick, and horizontal strokes wide. Counters on fa’, qāf, ‘ayn, and ghayn are usually small and closed, sometimes making it difficult to distinguish between these letters (and medial nūn, etc.). Kāf often takes a wide S-form, making it stand out among the letters. Material: Paper. European stock, watermarked with a crown topped with a six-pointed star.

Scribe, Patron/Owner, Restorer

No identification of scribe, patron/owner, or restorer.

Tables of Contents, Colophons, Endowments

Tables of Contents: none

Pages, Numbering

Frontmatter: none Numbered folia: ff. 12–18, 52–57, 72 Backmatter: none

Colophons: none Endowments (waqf-statements): none

284

S.J. DAVIS AND M.N. SWANSON

The leaves are numbered with Coptic cursive numerals in the upper left-hand corner of the recto. On some leaves, these have been translated into Arabic numerals written above or to the left of the Coptic cursive numerals with a modern black-ink pen. The Coptic cursive numbers are sometimes written in reverse sequence: for example, on f. 12a, the scribe writes 2+10 rather than 10+2. This fragment consists of 14 leaves from three quires (probably quinions) of a manuscript: ff. 12–18; ff. 52–57; f. 72. Dimensions, Layout

Dimensions: 20.5 × 15.5 cm Area of writing: 16 × 10.5 cm 16 lines/page

Cover, Condition

There is no cover. The leaves that have been preserved show varying degrees of damage. All have been affected by damp. Some folios are torn at places where the ink has eaten through the paper. Folio 18, in particular, is badly torn within the text block and is falling apart.

Scribal Practice Scribal practice: and Readers’ 1. No traces of a writing board visible. Still, the scribe’s lines Insertions and margins are fairly straight (perhaps by following the laid and chain lines of the European paper). 2. The scribe supplies catchwords, which are written directly below the final word of the verso page, aligned with or close to the margin. 3. There is little punctuation, although a subtitle can be marked with simple designs (f. 15a). 4. There are blank spaces on ff. 53a and 57b where it appears the scribe intended to return to the manuscript and add chapter titles, perhaps in red ink, but never did. 5. The scribe uses small fatḥah-like signs to distinguish between letters and the corresponding letters that have a dot over them (and also to distinguish sīn from shīn). Readers’ insertions:



Arabic Theology

Cat. No.

DS Arabic Theology 58 (= MS 976) Old number(s): none

Contents

A Theological Work involving a Teacher and a Disciple

285

1. Theological Work involving a Teacher and a Disciple: ff. 114–117. Fragments of two chapters (faṣl) survive: Chapter 3: ff. 114a–115a. Fragmentary, incomplete at beginning. In this chapter a disciple (tilmīdh) asks his teacher (al-mu‘allim) for an explanation of the parable of three friends. The first two represent wealth and family, and the third represents almsgiving (al-ṣadaqah). The text ends as follows (f. 115a):

‫ وهي الشفيعة فى الابعاد من السقطات والنجاة من العقوبات‬... ‫والخلاص من حرائر الهفوات والاطلاق من سجون الافات والواسطة‬ ‫في الدخول الى لمكوت [كذا] السماوات واذا كان هذا عملها‬ ‫فلنتخها من الان الصديق الاكبر والخليل المبجل لنفوز من اجلها‬ ‫بنعيم ربنا الذي له المجد الى الابد‬

Chapter 4: ff. 115b–117b. Fragmentary, incomplete. This chapter pertains to the superiority of the law (sharī‘ah) of Christ to previous laws (sharā’i‘).

Date, Language, Script, Material

‫الفصل الرابع في بيان فضل شريعة المسيح على ما تقدم من الشرائع‬

The text begins as follows (f. 115b):

‫واذ قد وصلنا بارشاد ا﷽ جل جلاله وتقدست اسماؤه الى تبيين ما اردنا‬ ‫بيانه من المعاني المقصودة‬

Date: none indicated Language and script: Arabic. The script is a fairly clear naskh; any difficulty in reading it comes from lack of pointing rather than the actual forms of letters. Words are often run together. The hand is characterized by strong horizontal strokes, e.g. in the prominent bowls and ­curving descenders. Denticles are clear (if not always pointed). The letter kāf can take an S-form. Material: Paper. European stock with a hand watermark.

286

S.J. DAVIS AND M.N. SWANSON

Scribe, Patron/Owner, Restorer

No identification of scribe, patron/owner, or restorer.

Tables of Contents, Colophons, Endowments

Tables of Contents: none

Pages, Numbering

Frontmatter: none Numbered folia: ff. 114–117 Backmatter: none

Colophons: none Endowments (waqf-statements): none

The leaves are numbered with Coptic cursive numerals in the upper left-hand corner of the recto. These have been “translated” into Arabic numerals, with a modern pen, either above or below the Coptic cursive numeral. This fragment consists of 4 leaves from the center of a quire. Dimensions, Layout

Dimensions: 18 × 13.5 cm Area of writing: 13.5 × 9.5 cm 13 lines/page

Cover, Condition

There is no binding. The outer leaves of the fragment (ff. 114  and 117) have been exposed to the elements and are dirty, affected by damp, and eaten at the edges and internally. For the moment,  the leaves are not in immediate danger of crumbling, and their  text is almost completely preserved.

Scribal Practice Scribal practice: and Readers’ 1. There may be very faint signs of the use of a ruling board; Insertions the scribe has kept neat lines and margins. 2. The scribe does not provide catchwords. 3. The scribe does not use pause dots or other punctuation. At the end of Chapter Three (f. 115a), however, there is a dot in a circle. 4. The letter shīn is distinguished from the letter sīn by a ḍammah-like mark. Readers’ insertions:



Arabic Theology

Cat. No.

DS Arabic Theology 59 (= MS 977) Old number(s): none

Contents

Book of Testimonia to Christ from the Old Testament

287

1. Book of Testimonia to Christ from the Old Testament: ff. 12–13, 15–16, 19. Fragmentary. The preserved fragment begins:



‫] قد جاء المسيح الذي هو كلمة ا﷽ وصار إنسانًا بلا تبديل منه وصار‬... ‫وسيط بين ا﷽ والناس وإذا كان موسى قد أمر بطاعة هذا النبي وقد جاء‬ ‫وهو المسيح فمن لم يؤمن به ويسمع منه فموسى يكون ناقم عليه في‬ ... ‫الآخرة إذا خالف أمره‬

(This appears to be a comment on Moses in Deuteronomy 18:18–19.) According to the headings/introductions in red ink, other ­testimonia relate to the following prophets: f. 12a: Micah, David f. 13a: Isaiah f. 15a: David, Isaiah, Isaiah, Amos f. 15b: Amos f. 17a: Jeremiah, Jeremiah, Isaiah f. 17b: Isaiah f. 19a: Isaiah f. 19b: Joel, David, Micah The fragment ends with a quotation from the prophet Micah (f. 19b):

‫القوي‬ ‫الرب‬ ‫النبي لا أرضى بكم قال‬ ‫ لأن ا﷽ قال على لسان ميخا‬... ّ ّ ّ ‫وقرابينكم لا أقبلها منكم لأنّ من مشرق الشمس إلى مغربها اسمي في‬ ّ ّ ‫الأمم‬ ...[ ‫معظم] وفي جميع البادان‬ :‫يعظم [أو‬ Date, Language, Script, Material

Date: none indicated Language and script: Arabic. Black ink with red for the ­introductions to biblical quotations. The script is an angular naskh, with upright alif and lām, broad horizontal strokes, and sharp diagonals in kāf, alif, and lām-alif. Final letters (such as the lām of qāla, or the yā’ of al-nabī) can be extended so as to “underline” the following word. Denticles are clearly formed.

288

S.J. DAVIS AND M.N. SWANSON

Counters are often open: mīm, and ṣād and ṭā’ have rather large loops. Kāf is often written as a diagonal line without the upper stroke. Material: Paper. Middle Eastern stock with laid lines visible. Watermarks not detected. Scribe, Patron/Owner, Restorer

No identification of scribe, patron/owner, or restorer.

Tables of Contents, Colophons, Endowments

Tables of Contents: none

Pages, Numbering

Frontmatter: none Numbered folia: ff. 12–13, 15–16, 19 Backmatter: none

Colophons: none Endowments (waqf-statements): none

The folio numbers are provided in the upper left-hand corner of the recto in Coptic cursive numerals. On the outer leaves, Arabic equivalents have been added below (f. 12) or above (f. 19) the Coptic cursive numeral, in modern pen. This fragment consists of 5 leaves from a quire (two sheets and a detached leaf). Dimensions, Layout

Dimensions: 17 × 12.5 cm Area of writing: 12.5 × 9 cm 12–13 lines/page

Cover, Condition

There is no cover. Folio 13 has suffered water damage at the outer edge and top, and folio 19 has holes which may be the result of ink eating through paper. It appears as if the quire has been exposed to the elements at folia 16b and 19a: the leaves are dirty and have suffered from damp.

Scribal Practice Scribal practice: and Readers’ 1. No sign that the scribe used a ruling board, but the lines and Insertions margins are very regular. 2. The scribe does not provide catchwords. 3. The scribe is quite liberal in providing shaddah, hamzah, maddah, and some vowels. The fatḥah-like sign seems to have more than one function, including distinguishing letters



Arabic Theology

289

from their counterparts with dots over them. While shīn is regularly written with three clear dots, sīn is distinguished from it by a small w- or v-shape with a line over it. 4. The scribe writes without punctuation. The use of red ink to introduce new quotations suffices to indicate the end of one section and the beginning of a new one.

Readers’ insertions:

ALBUM OF FIGURES

LIST OF FIGURES Arabic Theology MSS DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology

1, f. 109b 1, f. 137b 2, f. [1]b–2a 3, f. 229a 4, f. 179a 5, f. 3a 5, f. 115a 7, f. 241a 9, f. 2a 10, f. 1a 11, ff. 1b–2a 12, f. 76b 13, f. 262b 14, f. viiib–1a 15, front cover 15, ff. 53b–54a 16, f. 282b 17, ff. 3b–4a 18, f. 294a 19, f. 3a 19, ff. 192b–193b 20, f. 207a 21, f. 187b 22, f. 75a 22, f. 112a 23, f. 4a 24, f. 4b 25, f. 3b 26, f. 3a 27, f. 7b 27, f. 79b 28, f. 358b 29, cover 29, ff. xib–1a 30, f. 1a 30, f. 263a 31, f. 308a 32, f. vib–1a 32, f. 370a 32, f. 370b

294 DS DS DS DS DS DS DS DS DS DS DS DS DS DS DS DS DS DS

Arabic Arabic Arabic Arabic Arabic Arabic Arabic Arabic Arabic Arabic Arabic Arabic Arabic Arabic Arabic Arabic Arabic Arabic

S.J. DAVIS AND M.N. SWANSON

Theology 33, ff. 102b–103a Theology 35, f. 6a Theology 36, f. 155a Theology 37, f. 107a Theology 37, 109a Theology 38, ff. 1b–2a Theology 38, ff. 184b–185a Theology 39, f. 1a Theology 40, p. 60 Theology 41, f. 3a Theology 41, Copt. 225b Theology 42, f. 1a Theology 45, f. 82b Theology 46, f. 219a Theology 50, f. 3b Theology 54, f. [1]a Theology 55, ff. 134b–135a Theology, 56, f. 113b



Album of Figures

295

DS Arabic Theology 1, f. 109b Latter part of the colophon to The Book of the Proof (Kitāb al-burhān), in which the scribe indicates that he copied the text from an earlier “worn-out” version dated to AM 1026 [= 1309/10 CE].

DS Arabic Theology 1, f. 137b Title and table of contents for Būlus al-Būshī’s The Spiritual Sciences in the Orthodox Faith.

296 S.J. DAVIS AND M.N. SWANSON

Album of Figures

DS Arabic Theology 2, ff. [1]b–2a The first two folia of The Confession of the Fathers (I‘tirāf al-ābā’), with the title heading and scribal corrections in red ink.

297

298

S.J. DAVIS AND M.N. SWANSON

DS Arabic Theology 3, f. 229a (= Copt. 228a) Colophon identifying the scribe as Qultah, khādim of Dayr al-Suryān, and dating his completion of the manuscript to 30 Baramhāt, AM 1491 [= 1775 CE].



Album of Figures

DS Arabic Theology 4, f. 179a Title heading to the treatise On the Meaning of the Animals, attributed to Athanasius of Alexandria.

299

300

S.J. DAVIS AND M.N. SWANSON

DS Arabic Theology 5, f. 3a Title page of Epiphanius’ Book of the Anchor (Kitāb al-Marsā), stamped by Buṭrus (Peter), the Metropolitan of Jirjā and Ikhmīm, who employs his old stamp from his earlier time as deputy (mutawakkil) at Dayr al-Suryān.



Album of Figures

DS Arabic Theology 5, f. 115a Scribal colophon written in Coptic by the deacon Isidore son of Abraham, indicating the date as AM 1470 [= 1753/54 CE].

301

302

S.J. DAVIS AND M.N. SWANSON

DS Arabic Theology 7, f. 241a Folio on which the scribe has crossed out seven lines of text before writing a title heading to Gregory of Nazianzus’s Mayāmir in red ink. In the upper left corner, the folio is marked as the beginning of the fifteenth quire.



Album of Figures

DS Arabic Theology 9, f. 2a Title page for the Story of Barlaam and Josaphat.

303

304

S.J. DAVIS AND M.N. SWANSON

DS Arabic Theology 10, f. 1a Title page for the Story of Barlaam and Josaphat.

Album of Figures

DS Arabic Theology 11, ff. 1b–2a Table of contents and title page for the Story of Barlaam and Josaphat, featuring an ornamental panel with a brocaded design.

305

306

S.J. DAVIS AND M.N. SWANSON

DS Arabic Theology 12, f. 76b Folio containing the title heading for a treatise, On the Muslims, a debate with one of the scholars of Islam (Min ajl al-muslimīn mujādalah ma‘ aḥad ‘ulamā’ al-islām).



Album of Figures

307

DS Arabic Theology 13, f. 262b End of a work On the Images of Martyrs and Saints, which concludes a collection of twenty-seven treatises by Yūsāb al-Abaḥḥ, bishop of Dirjā and Akhmīm. Below, the scribe has added a colophon containing a prayer for remembrance and identifying himself as ‘Abd al-Malāk al-Maḥallāwī, monk of the Monastery of St. Macarius.

DS Arabic Theology 14, ff. viiib–1a Title page to the Apocalypse of [Ps.-]Athanasius (f. 1a). On the facing page, below a waqf endowing the volume to Dayr al-Suryān, the monk Mattā al-Miskīn from Dayr Abū Maqār has written a note on the contents of the manuscript.

308 S.J. DAVIS AND M.N. SWANSON

Album of Figures

DS Arabic Theology 15, front cover Image of the front cover of the volume, showing two paper labels and its surviving leather straps.

309

DS Arabic Theology 15, ff. 53b–54a Table of contents for The Precious Pearl (al-Durr al-thamīn), and the title page to the first chapter, On the Trinity, which is attributed to Būlus al-Būshī.

310 S.J. DAVIS AND M.N. SWANSON



Album of Figures

311

DS Arabic Theology 16, f. 282b A chronology tracing the history of humankind from Creation to the Incarnation (5500 years), from the Incarnation to the Martyrs (276 years), and then from the Martyrs to the present day (1561 years), marking the date of writing as AM 1561 [= 1844/45 CE].

DS Arabic Theology 17, ff. 3b–4a Title page for The Book of the Councils (Kitāb al-majāmi‘) by Sāwīrus al-Muqaffa‘. The facing page bears two waqf-stamps from Dayr al-Suryān.

312 S.J. DAVIS AND M.N. SWANSON



Album of Figures

DS Arabic Theology 18, f. 294a End of The Book of the Elucidation (Kitāb al-īḍāḥ), followed by a colophon indicating the time and date of completion as the third hour of Wednesday, 7 Baramhāt, AM 1441 [= 1725 CE]. The page bears three waqf-stamps from Dayr al-Suryān.

313

314

S.J. DAVIS AND M.N. SWANSON

DS Arabic Theology 19, f. 3a Title page and beginning of the table of contents for The Book of the Elucidation (Kitāb al-īḍāḥ).

Album of Figures

DS Arabic Theology 19, ff. 192b–193b Colophon for The Book of the Elucidation (Kitāb al-īḍāḥ), indicating that the work was finished on Wednesday, 28 Ṭūbah AM 1489 [= 1773 CE], and identifying al-shammās Shinūdah, son of the (deceased) mu‘allim Abshāy, as the patron, and probably also the scribe. The facing page shows the title heading for The Story of the Young Man.

315

316

S.J. DAVIS AND M.N. SWANSON

DS Arabic Theology 20, f. 207a Ending of the The Book of the Elucidation (Kitāb al-īḍāḥ), with a final scribal blessing.



Album of Figures

DS Arabic Theology 21, f. 187b Waqf-statement written by the Metropolitan Petros [= Buṭrus/Peter] of Jirjā and its dependencies.

317

318

S.J. DAVIS AND M.N. SWANSON

DS Arabic Theology 22, f. 75a Colophon at the end of The Book of the Tower (Kitāb al-majdal), including prayers for the patron and the scribe, and supplying the date (Hatūr, AM 997; = 1280 CE) in several systems of chronological reckoning.



Album of Figures

319

DS Arabic Theology 22, f. 112a Title page for al-Ṣafī ibn al-‘Assāl, Brief Chapters on the Trinity and the Incarnation.

320

S.J. DAVIS AND M.N. SWANSON

DS Arabic Theology 23, f. 4a Title page for Chapter 1 of The Book of the Confession (Kitāb al-i‘tirāf), also known as The Book of the Teacher and the Disciple (Kitāb al-mu‘allim wa al-tilmīdh), by Cyril III ibn Laqlaq.



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DS Arabic Theology 24, f. 4b Title page for Chapter 1 of The Book of the Confession (Kitāb al-i‘tirāf), also known as The Book of the Teacher and the Disciple (Kitāb al-mu‘allim wa al-tilmīdh), by Cyril III ibn Laqlaq.

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DS Arabic Theology 25, f. 3b Title page for Chapter 1 of The Book of the Confession (Kitāb al-i‘tirāf), also known as The Book of the Teacher and the Disciple (Kitāb al-mu‘allim wa al-tilmīdh), by Cyril III ibn Laqlaq.



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DS Arabic Theology 26, f. 3a Title page for the Introduction to The Book of the Confession (Kitāb al-i‘tirāf), also known as The Book of the Teacher and the Disciple (Kitāb al-mu‘allim wa al-tilmīdh), by Cyril III ibn Laqlaq.

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DS Arabic Theology 27, f. 7b Title page for al-Muʼtaman ibn al-‘Assāl, Summary of the Principles of Religion (Majmū‘ uṣūl al-dīn).



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DS Arabic Theology 27, f. 79b Colophon in which the scribe identifies himself as al-shammās Ḥannis Mīkhāʼīl.

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DS Arabic Theology 28, f. 358b Final page of al-Muʼtaman ibn al-‘Assāl, Summary of the Principles of Religion (Majmū‘ uṣūl al-dīn), with a note below written by the manuscript’s owner, al-qummuṣ ‘Abd al-Quddūs.

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DS Arabic Theology 29, cover Image of the manuscript’s cover, showing the surviving leather loops and button.

327

DS Arabic Theology 29, ff. xib–1a Frontispiece and title page with brocaded panel for al-Muʼtaman ibn al-‘Assāl, Summary of the Principles of Religion (Majmū‘ uṣūl al-dīn), featuring an ornamental brocaded design.

328 S.J. DAVIS AND M.N. SWANSON



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DS Arabic Theology 30, f. 1a Title page for Abū Shākir ibn al-Rāhib, The Book of the Cure (Kitāb al-shifāʼ).

329

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DS Arabic Theology 30, f. 263a Colophon indicating that the manuscript was completed on Thursday, 14 Baʼūnah, 1504 [= 1788 CE], followed by a waqf to Dayr al-Suryān including a stamp by bishop Buṭrus and a statement that he purchased the volume from al-qiss Jirjis, khādim at the Monastery of St. Macarius (Dayr Maqāriyūs). The leaf was damaged, and in the past an attempt was made to conserve it using Japanese paper.



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DS Arabic Theology 31, f. 308a End of Abū Shākir ibn al-Rāhib, The Book of the Cure (Kitāb al-shifāʼ), followed by a colophon identifying the scribe and patron/owner as Rāfāʼīl Malaṭī Abū Ruʼūs al-Asyūṭī.

DS Arabic Theology 32, ff. vib–1a Title page for al-Makīn Jirjis [ibn al-‘Amīd], The Book of the Compiler (Kitāb al-ḥāwī), Part 1, also known as The Brief Explication of Faith’s Verification (Mukhtaṣar al-bayān fī taḥqīq al-īmān). The facing page contains the border for a frontispiece that was never completed.

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DS Arabic Theology 32, f. 370a Waqf-statement endowing the volume to the Church of the Virgin at Dayr al-Suryān. Below is written the first of two incantations for one seeking a cure from the bite of a scorpion or a snake.

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DS Arabic Theology 32, f. 370b The second of two incantations for one seeking a cure from the bite of a scorpion or a snake.

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DS Arabic Theology 33, ff. 102b–103a The end of The Book of the Exposition (Kitāb al-bayān), with drawings of two birds.

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DS Arabic Theology 35, f. 6a Title page for a pastoral epistle from Bishop Buṭrus to the priests, deacons, elders, archons, and all the people of the see of Qifṭ, Qūṣ, Naqādah, Isnah, Armant, and Dirjā (and Akhmīm), written during the patriarchate of Anbā Marqus [V], the 106th patriarch [1745–69 CE].



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DS Arabic Theology 36, f. 155a End of The Demonstration of Souls (Barhanat al-nufūs), followed by a colophon identifying the scribe as Barsūm al-Ṣa‘īdī.

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DS Arabic Theology 37, f. 107a Prayer for the patron, owner, reader, and scribe of the manuscript, followed by drawings (a double circle with arcs in a floral pattern, flanked by two birds) and a some calligraphy (Allah jayy fa-lā akhāf, “God is coming, and I do not fear”).



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DS Arabic Theology 37, 109a Title page for A Debate between Two Monks and a Jew.

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DS Arabic Theology 38, ff. 1b–2a Title page of The Book of Clear Elucidations on the Faith of the Coptic Orthodox Church, with a frontispiece containing a cross in a brocaded pattern on the previous, facing page.

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DS Arabic Theology 38, ff. 184b–185a Title and introduction to ‘Abd al-Masīḥ al-Kabīr, Pulling Away the Veil of Lies Belonging to Nestorius.

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DS Arabic Theology 39, f. 1a Opening scribal statements citing 1 Corinthians 2:5 (“so that your faith may not be by the wisdom of people but through the power of God”) and indicating that the manuscript was produced during the reign of Cyril (Kīrillus) V (fl. 1874–1927 CE), the 112th Patriarch of the Alexandrian see.



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DS Arabic Theology 40, p. 60 Title page for The Teaching of Jacob, which is identified by a later hand in the upper margin as “The First Book of the Book of the Elucidation” (al-Kitāb al-awwal min Kitāb al-īḍāḥ). The page also contains a waqf-stamp marking its ownership by the monastery.

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DS Arabic Theology 41, f. 3a Title page for Abū Shākir ibn al-Rāhib, The Book of the Cure (Kitāb al-shifāʼ).



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DS Arabic Theology 41, Copt. 225b A statement of transfer of ownership (al-milkiyyah) from the original patron/owner, al-mu‘allim As‘ad Abū Manṣūr, to al-mukarram Fānūs Abū Surūr, and then to Fānūs’ son, ‘Awwaḍ Surūr.

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DS Arabic Theology 42, f. 1a The first folio of the manuscript, beginning in the middle of The Book of the Elucidation (Kitāb al-Īḍāḥ), chapter 1. The piece of paper with two words written in red ink covering part of the original text in line 2 is part of a past restoration effort.



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DS Arabic Theology 45, f. 82b A “magical” spell, written in the top and right margins: it contains references to the four elements and is accompanied by symbols and phonetic expressions.

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DS Arabic Theology 46, f. 219a The title page for Gregory of Nazianzus’ treatise On His True Friend, Gregory of Nyssa.



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DS Arabic Theology 50, f. 3b A page from Epiphanius’, The Book of the Anchor (Kitāb al-Marsā), showing an example of a scribal correction at the end of line 6.

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DS Arabic Theology 54, f. [1]a A page from a Disputation between a Jew and a Christian on the meaning of scriptural passages.

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DS Arabic Theology 55, ff. 134b–135a The end of chapter 2 and the beginning of chapter 3 of Marqus ibn al-Qunbar, The Book of the Teacher and the Disciple.

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DS Arabic Theology 56, f. 113b A page from The Confession of the Fathers (Kitāb i‘tirāf al-ābā’), containing a citation from Athanasius of Alexandria.

APPENDIX A

MANUSCRIPTS, NUMBERING SYSTEMS, AND CONTENTS Key to Arabic Terms Lāhūt Muqaddasah Muqāranah Musalsal Mutanawwi‘āt Silsilah Ṭaqs

= = = = = = =

Theology Holy [Bible] Comparative Religion Continuous Numbering Miscellaneous Series Liturgy DS Arabic Theology

DS Cat. No.

Current Call No.

Old Call No.

Date

Contents

DS Arabic Theology 1

MS 112

36 Lāhūt; 23 Lāhūt

1859 CE

DS Arabic Theology 2

MS 113

83 Lāhūt

1430/31 CE The Confession of the Fathers, with a collection of anathemas

DS Arabic Theology 3

MS 114

17 Lāhūt, 34 Lāhūt

1775 CE

The Confession of the Fathers

DS Arabic Theology 4

MS 115

116 Lāhūt; 181 Lāhūt; 181/2-ⲕⲉ

1516 CE

The Book of the Proof, with other theological works

DS Arabic Theology 5

MS 116

64 [Lāhūt]

1753/54 CE Epiphanius’ Ancoratus,  with Testimonies of the Prophets and Apostles

DS Arabic Theology 6

MS 117

97 Lāhūt

1861 CE

DS Arabic Theology 7

MS 118

204 Lāhūt; 69 Lāhūt

DS Arabic Theology 8

MS 119

The Book of the Proof, with other theological works

Exhortation and Teaching about the Orthodox Creed attributed to Cyril of Jerusalem Gregory Nazianzen, Homilies (Orations and Life of St. Gregory) Gregory of Nazianzen,  Homilies (Orations),  with Other Canonical, Homiletic, and Biblical Material

354 DS Cat. No.

S.J. DAVIS AND M.N. SWANSON

Current Call No.

Old Call No.

Date

Contents

DS Arabic Theology 9

MS 120

3 Mayāmir

1848 CE

Barlaam and Josaphat, with homilies by Gregory Nazianzen

DS Arabic Theology 10

MS 121

78 Mayāmir; 46 Mayāmir

1856 CE

Barlaam and Josaphat

DS Arabic Theology 11

MS 122

35 Mayāmir

1865 CE

Barlaam and Josaphat, with homilies by Jacob of Sarug

DS Arabic Theology 12

MS 123

36 Lāhūt

1844 CE

Yūsāb al-Abaḥḥ, Treatises

DS Arabic Theology 13

MS 124

63 Lāhūt

1839 CE

Yūsāb al-Abaḥḥ, Treatises

DS Arabic Theology 14

MS 125

113 Lāhūt; 36 Mayāmir

1857 CE

The Apocalypse of (Ps.-)Athanasius and Selected Treatises and Homilies by Anbā Yūsāb al-Abaḥḥ

DS Arabic Theology 15

MS 126

102 Qawānīn; 132 Qawānīn

DS Arabic Theology 16

MS 127

95 Lāhūt; 202 Lāhūt

1842/43 CE Sāwīrus ibn al-Muqaffa‘, The Book of the Councils and The Book of the Precious Pearl

DS Arabic Theology 17

MS 128

74 Lāhūt; 193 Lāhūt

[before August 14, 1900 CE]

Sāwīrus ibn al-Muqaffa‘, The Book of the Councils and The Book of the Precious Pearl

DS Arabic Theology 18

MS 129

70 Lāhūt; 197 Lāhūt

1725 CE

Ps.-Sāwīrus ibn al-Muqaffa‘, The Book of the Elucidation

DS Arabic Theology 19

MS 130

71 Lāhūt; 205 Lāhūt

1773 CE

Ps.-Sāwīrus ibn al-Muqaffa‘, The Book of the Elucidation, along with a Story of a Young Man

DS Arabic Theology 20

MS 131

66 Lāhūt

DS Arabic Theology 21

MS 132

92 Lāhūt

1760 CE

Compilation of Statement(s) of the Fathers

DS Arabic Theology 22

MS 133

46 Lāhūt; jadīd 64; qadīmah 46

1280/ 1285 CE

Miscellaneous Theological Treatises

Sāwīrus ibn al-Muqaffa‘, The Book of the Councils and The Book of the Precious Pearl, with Two Creedal Documents

Ps.-Sāwīrus ibn al-Muqaffa‘, The Book of the Elucidation, with miscellaneous homilies and commentaries



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Appendix

DS Cat. No.

Current Call No.

Old Call No.

Date

Contents

DS Arabic Theology 23

MS 134

222 Lāhūt/ 8-ⲕⲉ

1609 CE

DS Arabic Theology 24

MS 135

203 Lāhūt; 121 Lāhūt

1795/96 CE [Cyril III ibn Laqlaq,] The Book of the Confession, with The Battle against Demons

DS Arabic Theology 25

MS 136

61 Lāhūt; 199 Lāhūt

[before August 29, 1671 CE]

DS Arabic Theology 26

MS 137

117 Lāhūt; 157 Lāhūt

[18th or 19th [Cyril III ibn Laqlaq,] cent. CE] The Book of the Confession

DS Arabic Theology 27

MS 139

DS Arabic Theology 28

MS 140

DS Arabic Theology 29

[Cyril III ibn Laqlaq,] The Book of the Confession, with the Teachings of St. Antony and two collections of sermons

[Cyril III ibn Laqlaq,] The Book of the Confession, with The Battle against the Demons and Interpretations of the Gospels for Holy Week

1839 CE

al-Mu’taman ibn al-‘Assāl, Summary of the Principles of Religion

95 Lāhūt; 77

1856 CE

al-Mu’taman ibn al-‘Assāl, Summary of the Principles of Religion

MS 141

96 Lāhūt; 13 Lāhūt

1858 CE

al-Mu’taman ibn al-‘Assāl, Summary of the Principles of Religion

DS Arabic Theology 30

MS 142

81; 14 Lāhūt

1788 CE

Abū Shākir ibn al-Rāhib, The Book of the Cure

DS Arabic Theology 31

MS 143

86; 27 Lāhūt; [mid-19th cent. CE] 34 Lāhūt

Abū Shākir ibn al-Rāhib, The Book of the Cure

DS Arabic Theology 32

MS 144

83; 22 Lāhūt

1848 CE

al-Makīn Jirjis [ibn al-‘Amīd], The Book of the Compiler, Part 1; with a Homily by Jacob of Sarug

DS Arabic Theology 33

MS 145

93 Ṭaqs; 124 Lāhūt

[around or before the late 18th cent. CE]

Four Theological Treatises: The Book of the Eludication, The Book of the Doctrine, The Book of the Exposition, and The Book of the Distinction

DS Arabic Theology 34

MS 146

119 Lāhūt; 47

A Jacobite Theological Treatise (Confutation of the Heresies), with some readings for Palm Sunday

356 DS Cat. No.

S.J. DAVIS AND M.N. SWANSON

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Old Call No.

DS Arabic Theology 35

MS 147

65 Lāhūt

DS Arabic Theology 36

MS 148

225 Lāhūt

[during or before 1705 CE]

The Demonstration of Souls

DS Arabic Theology 37

MS 149

172 Lāhūt

1755 CE

Miscellaneous theological, apocalyptic, apologetic, and homiletic treatises

DS Arabic Theology 38

MS 150

13-ⲕⲉ

1895 CE or The Book of Clear Elucidations shortly on the Faith of the Coptic  thereafter Orthodox Church, and three other theological works

DS Arabic Theology 39

MS 151

87 Lāhūt; 10-ⲕⲉ

1885/86 CE The Book of Penetrating Proofs regarding the Doctrine of the Jacobites

DS Arabic Theology 40

MS 152

8-ⲕⲝ

1838 CE

Miscellaneous Apologetic Works and The Teaching of Jacob

DS Arabic Theology 41

MS 688

Musalsal 750

1848 CE

Abū Shākir ibn al-Rāhib,  The Book of the Cure (Root One)

DS Arabic Theology 42

MS 690

Lāhūt 18

1679 CE

Ps.-Sāwīrus ibn al-Muqaffa‘, The Book of the Elucidation

DS Arabic Theology 43

MS 698

698 Tafsīr; 1 Lāhūt; Musalsal 760

1787/88 CE The Book of the Prophetic, Evangelical, and Apostolic Fruits

DS Arabic Theology 44

MS 701

Muqāranah 701; 1881 CE Musalsal ‘ām 768

DS Arabic Theology 45

MS 707

1659 CE

The Foundations of Religion (Kitāb usūl al-dīn)

DS Arabic Theology 46

MS 709

1809 CE

Life of John Chrysostom, with Orations by Gregory of Nazianzus and a Patristic ­Miscellany of Letters and Sermons

DS Arabic Theology 47

MS 810

Lāhūt 709

Date

Contents Pastoral Epistles of al-Anbā Buṭrus, Metropolitan of Jirjā and Upper Egypt

A Guide for Muslims to the Evident Truth

Orations and Sermons by Gregory of Nazianzus and Cyril of Jerusalem



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Appendix

DS Cat. No.

Current Call No.

Old Call No.

Date

Contents

DS Arabic Theology 48

MS 811 and 903

The Doctrine of the Copt and Theological Questions and Answers

DS Arabic Theology 49

MS 812

Theological Treatise(s)

DS Arabic Theology 50

MS 847

Epiphanius, The Anchor(age)

DS Arabic Theology 51

MS 904

Sermons on Those Baptized in Jerusalem

DS Arabic Theology 52

MS 905

DS Arabic Theology 53

MS 971

Fragment of a Theological Work on Divine Foreknowledge and Predetermination

DS Arabic Theology 54

MS 972

Disputation between a Jew and a Christian

DS Arabic Theology 55

MS 973

Marqus ibn al-Qunbar, The Book of the Teacher and the Disciple

DS Arabic Theology 56

MS 974

The Confession of the Fathers

DS Arabic Theology 57

MS 975

A Theological Work on ­Confession

DS Arabic Theology 58

MS 976

A Theological Work involving a Teacher and a Disciple

DS Arabic Theology 59

MS 977

Book of Old Testament ­Testimonia

1313 CE

The Book of Eustathius the Monk

APPENDIX B

TEXTUAL ATTESTATIONS, WITH SELECT BIBLIOGRAPHY 1.  Biblical Books (as freestanding texts) 2.  Biblical Books (as subjects of commentary) 3.  Commentaries (on biblical books and other texts) 4. Canons 5. Theological Works 6.  Ascetic Works 7.  Mayāmir (saints’ lives and sermons) 8.  Liturgical Texts 9.  Other Works Abbreviations CMR-BH David Thomas et al., Christian-Muslim Relations: A Bibliographical History, Volumes 1–6 (History of Christian-Muslim Relations 11, 14, 15, 17, 20, and 22; Leiden: Brill, 2009–2014). CPG Mauritius Geerard, Clavis Patrum Graecorum, Volumes 1–6 (Turnhout: Brepols, 1974–1998). CSCO Corpus Scriptorum Christianorum Orientalium (Louvain, CorpusSCO/Peeters, 1903– ). Georg Graf, Geschichte der christlichen arabischen Literatur, Volumes 1–5 (Studi e GCAL Testi 118, 133, 146, 147, 172; Vatican City: Biblioteca Apostolica Vaticana, 1944– 1953). GCS Die griechischen christlichen Schriftsteller der ersten drei Jahrhunderte (Leipzig: J. C. Hinrichs; Berlin: Akademie Verlag, 1897– ). MṬK Athanāsiyūs al-Maqārī, Maṣādir ṭuqūs al-kanīsah [Sources for the Liturgies of the Churches], Volumes 1.1–14 (Cairo: Dār Nūbār, 2000–2010). PO Patrologia Orientalis (Paris: Firmin-Didot, 1907– ). 1. Biblical Books (as freestanding texts) Acts: DS Arabic Theology 52

On the Acts of the Apostles in Arabic: GCAL 1, 170–181; M. D. Gibson, An Arabic Version of the Acts of the Apostles and the Seven Catholic Epistles (Studia Sinaitica 7; London: C. J. Clay and Sons, 1899); H. Staal, Mt. Sinai Arabic Codex 151, 4 vols. (CSCO 452–453, 462–463; Louvain: Peeters, 1983–1984); S. H. Griffith, The Bible in Arabic: The Scriptures of the ‘People of the Book’ in the Language of Islam (Princeton: Princeton University Press, 2013), 133–135.

2. Biblical Books (as subjects of commentary) Psalms: DS Arabic Theology 20

On the Psalms in Arabic: GCAL 1, 114–126.

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Gospels: DS Arabic Theology 25; 34

On the NT Gospels in Arabic: GCAL 1, 142–170; H. Kashouh, The Arabic Versions of the Gospels: The Manuscripts and Their Families (Berlin: Walter de Gruyter, 2012); S. H. Griffith, The Bible in Arabic, 114–120, 132–133; S. Moawad, ed., al-Anājīl al-arba‘ah tarjamat al-As‘ad Abī al-Faraj Hibatallah Ibn al-‘Assāl (Cairo: Madrasat al-Iskandariyyah/Alexandrian School, 2014); R. Turnbull and V. Zaki, “Bibliography of the Arabic Bible: Gospels,” at https://biblia-arabica.com/bibl/index.html.

3. Commentaries (on biblical books and other texts) Commentary on Psalm 8: DS Arabic Theology 20 Commentary on the Gospels for Palm Sunday and Holy Week: DS Arabic Theology 25; 34 Commentary on the Nicene Creed: DS Arabic Theology 15; 37 4. Canons Canons, with emphasis on the duties of the bishop: DS Arabic Theology 8 Commentary on the Nicene Creed: see above under Commentaries Creed of Jacob Baradaeus: DS Arabic Theology 15 5. Theological Works a.  Patristic Theological Literature in Arabic Translation 

[For additional early Christian literature in translation, see also below under “Ascetic Works” and “Mayāmir” — sections 6 and 7 of the bibliography.]

Athanasius of Alexandria, Canonical Letters: see under Athanasius of Alexandria, Letter to Amoun and Letter to Rufianus Athanasius of Alexandria, Letter to Amoun: DS Arabic Theology 46 CPG 2106; GCAL 1, 311–312; MṬK 1.6, 226.

Athanasius of Alexandria, Letter to Rufianus: DS Arabic Theology 46 CPG 2107; GCAL 1, 311–312; MṬK 1.6, 226–227.

[Cyril] of Alexandria, Letter in response to the Synod of Africa [i.e. Carthage]: DS Arabic Theology 46 CPG 5385; MṬK 1.6, 557. On Cyril’s letters in Arabic, see also GCAL 1, 361–362.

Cyril of Jerusalem, Exhortation and Teaching about the Orthodox Creed [i.e. Catecheses]: DS Arabic Theology 6 CPG 3586; GCAL 1, 335.

Epiphanius, Ancoratus (“Book of the Anchor in the Faith”; Kitāb al-marsā fī-l-amānah): DS Arabic Theology 5; 50 CPG 3744; GCAL 1, 356 (#93).

Gregory of Nazianzus, Letters to Cledonius (Ep. 101–102): DS Arabic Theology 46 CPG 3032.

Gregory of Nazianzus, Unidentified work: DS Arabic Theology 46 Gregory of Nyssa, Against Eunomius: see under [Ps.-]Gregory of Nazianzus, Against the Eunomians Letter from the Synod of Africa [Carthage] to Boniface of Rome: DS Arabic Theology 46



Appendix

361

Letter from the Synod of Africa [Carthage] to Callistinus of Rome: DS Arabic Theology 46 [Ps.-]Gregory of Nazianzus, Against the Eunomians: DS Arabic Theology 46

This work is attributed to “Gregory the Theologian” (i.e. Gregory of Nazianzus), but it more likely derives from Gregory of Nyssa, part of whose work Against Eunomius (Contra Eunomium) is otherwise attested in Arabic: CPG 3135; GCAL 1, 332.

The Teaching of Jacob, also known as The Book of the Light of the Elucidation and as The First Book of the Book of the Elucidation: DS Arabic Theology 40 GCAL 1, 372–374.

b.  Arabic Compositions and Collections ‘Abd al-Masīḥ al-Kabīr, Pulling Away the Veil of Lies Belonging to Nestorius: DS Arabic Theology 38 Abū ‘Alī ‘Īsā ibn Isḥāq ibn Zur’ah, Four Inquiries on the Union [of Divinity and Humanity in Christ]: DS Arabic Theology 22 GCAL 2, 255 (#7).

Abū ‘Alī ‘Īsā ibn Isḥāq ibn Zur‘ah, On various matters about which one of his brethren asked: DS Arabic Theology 22 GCAL 2, 253 (#2).

Abū ‘Alī ‘Īsā ibn Isḥāq ibn Zur‘ah, Response to Abū-l-Qāsim [‘Abdallāh ibn Aḥmad al-Balkhī] in his book, The First Proofs: DS Arabic Theology 22 GCAL 2, 255 (#5).

Abū ‘Alī ‘Īsā ibn Isḥāq ibn Zur‘ah, Treatise showing the correctness of what the Jacobite Christians believe, with a rejection of the charge that they teach that suffering reached the essence of the Eternal Son: DS Arabic Theology 22 GCAL 2, 255 (#8).

Abū ‘Alī ‘Īsā ibn Isḥāq ibn Zur‘ah, Treatise written to one of his Jewish brethren: DS Arabic Theology 22 GCAL 2, 255 (#6).

Abū Isḥāq ibn Abī-l-Faḍl: see under al-Mu’taman ibn al-‘Assāl Abū Shākir ibn al-Rāhib, The Book of the Cure (Kitāb al-shifāʼ): DS Arabic Theology 30; 31; 41 GCAL 2, 429–431; MṬK 1.8, 626–630; CMR-BH 4, 472.

[‘Amr ibn Mattā], The Book of the Tower (Kitāb al-majdal): DS Arabic Theology 22

CMR-BH 2, 627–632; CMR-BH 5, 743. These entries now supersede the treatment by Graf (GCAL 2, 200–202, 216–217).

The Battle that the Demons Wage against the Believers: DS Arabic Theology 24; 25; 37; see also under The Book of the Elucidation (ch. 5). On the Book of the Elucidation, see GCAL 2, 309–311; MṬK 1.8, 154–165; CMR-BH 3, 265– 269.

The Book of Clear Answers (Kitāb al-ajwibah al-jaliyyah) with regard to [the question of] making pig meat lawful through powerful [scriptural] testimonies and logical arguments: DS Arabic Theology 40 The Book of Clear Elucidations on the Faith of the Coptic Orthodox Church: DS Arabic Theology 38 The Book of the Distinction (Kitāb al-tamayyuz): DS Arabic Theology 33 The Book of the Doctrine (Kitāb al-‘aqīdah): DS Arabic Theology 33 The Book of the Elucidation (Kitāb al-īḍāḥ): DS Arabic Theology 18; 19; 20; 33; 42 GCAL 2, 309–311; MṬK 1.8, 154–165; CMR-BH 3, 265–269.

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The Book of Eustathius the Monk (Kitāb Usṭāth al-rāhib): DS Arabic Theology 1; 52 GCAL 2, 256–257; CMR-BH 1, 907­–910.

The Book of the Exposition (Kitāb al-bayān): DS Arabic Theology 33; see also under Sāwīrus ibn al-Muqaffa‘, The Book of the Exposition (Kitāb al-bayān) (?) The Book of Penetrating Proofs regarding the Doctrine of the Jacobites: DS Arabic Theology 39 The Book of the Proof (Kitāb al-burhān) (= Book 1 of Athanasius [of Alexandria]): DS Arabic Theology 1 GCAL 2, 35–38; CMR-BH 1, 902–906. The text has been edited and translated into English by P. Cacchia and W. M. Watt, Eutychius of Alexandria. The Book of the Demonstration (Kitāb al-burhān) (CSCO 192–193 and 209–210; Louvain: Secrétariat du CorpusSCO, 1960–1961).

The Book of the Prophetic, Evangelical, and Apostolic Fruits: DS Arabic Theology 43; see also Abū Shākir Ibn al-Rāhib, The Book of the Cure (Kitāb al-shifā’) GCAL 2, 429–431; MṬK 1.8, 626–630; CMR-BH 4, 472.

The Book of Salutary Answers with Sufficient Meanings: see under Mikhā’īl Qusṭandī Ilyās Barhūmah al-Ramlāwī The Book of the Teacher and the Disciple (Kitāb al-mu‘allim wa al-tilmīdh): see under [Cyril III ibn Laqlaq,] Book of the Confession (Kitāb al-i‘tirāf) GCAL 2, 365–367; MṬK 1.8, 401–409; CMR-BH 3, 321.

The Book of Testimonia to Christ from the Old Testament: DS Arabic Theology 59 The Book of the Tower: see under [‘Amr ibn Mattā], The Book of the Tower (Kitāb al-majdal) Books of Athanasius: DS Arabic Theology 1; 4; see also The Book of the Proof [Book 1]; Testimonies of the Life-Giving Incarnation [Book 2]; Testimonies from the Torah and the Prophets [Book 3]; Refutation of the Jews from the Books of the Prophets [Book 4]. Būlus al-Būshī, The Spiritual Sciences in the Orthodox Faith (al-‘Ulūm al-rūḥāniyyah fī al-amānah al urthūdhuksiyyah): DS Arabic Theology 1; see also Compilation of Statement(s) of the Fathers. GCAL 2, 360 (#5); MṬK 1.8, 382 (#5).

Buṭrus, metropolitan of Jirjā and Upper Egypt, Pastoral Epistles: DS Arabic Theology 35 On Buṭrus, see GCAL 4, 135; MṬK 1.9, 892.

Collection of Anathemas of the Fathers: DS Arabic Theology 2

GCAL 2, 321­–323; see also G. Graf, “Zwei dogmatische Florilegien der Kopten,” Orientalia christiana periodica 3 (1937), 49–77, 345–402.

Compilation of Statement(s) of the Fathers, the Teachers of the Church (Majmū‘ min qawl al-abā’ mu‘allimī al-bī‘ah): DS Arabic Theology 21; see also Būlus al-Būshī, The Spiritual Sciences in the Orthodox Faith GCAL 2, 360 (#5); MṬK 1.8, 382 (#5).

The Confession of the Fathers, the Teachers of the Church (I‘tirāf al-abāʼ mu‘allimī al-bī‘ah): DS Arabic Theology 2; 3; 56 GCAL 2, 321–323; MṬK 1.8, 210–216; S. J. Davis, Coptic Christology in Practice (Oxford: Oxford University Press, 2008), 206–208. The text has been edited by an anonymous monk of Dayr alMuḥarraq, I‘tirāfāt al-ābā’ (Dayr al-Muḥarraq: MD Graphics, 2002).

Confutation of the Heresies (Tafnīd al-harṭaqāt): see under Jacobite Theological Treatise Correspondence between Marqus al-Malwānī [i.e. from Mallawī] and the Catholic monk Jirjis from Akhmīm: DS Arabic Theology 1 GCAL 4, 137 (#12); MṬK 1.9, 900.

[Cyril III ibn Laqlaq,] The Book of the Confession (Kitāb al-i‘tirāf), also called The Book of the Teacher and the Disciple (Kitāb al-mu‘allim wa al-tilmīdh): DS Arabic Theology 23; 24; 25; 26 GCAL 2, 365–367; MṬK 1.8, 401–409; CMR-BH 3, 321.



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Dā’ūd ibn Yūḥannā al-Fayyūmī ibn Laqlaq: see under [Cyril III ibn Laqlaq,] The Book of the Confession (Kitāb al-i‘tirāf) A Debate between Two Monks and a Jew: DS Arabic Theology 37 GCAL 1, 473–474.

The Demonstration of Souls (Barhanat al-nufūs): DS Arabic Theology 36 Disputation between a Jew and a Christian: DS Arabic Theology 54 Disputation between the monk Ibrāhīm and al-amīr ‘Abd al-Raḥmān ibn Ṣāliḥ al-Ḥāshimī: DS Arabic Theology 1

GCAL 2, 28–30; CMR-BH 1, 876–8­81. The text has been edited and translated into French by G. B. Marcuzzo, Le dialogue d’Abraham de Tibériade avec ‘Abd al-Raḥmān al-Hāshimī à Jérusalem vers 820 (Textes et études sur l’orient chrétien 3; Rome: Pontificia Universitas Lateranensis, 1986), 251–533.

The Doctrine of the Copt: DS Arabic Theology 48 Eustathius the Monk: see under The Book of Eustathius the Monk (Kitāb Usṭāth al-rāhib) Four Theological Treatises: DS Arabic Theology 33; see also The Book of the Elucidation (Kitāb al-īḍāḥ), The Book of the Doctrine (Kitāb al-‘aqīdah), The Book of the Exposition (Kitāb al-bayān), and The Book of the Distinction (Kitāb al-tamayyuz) Fifteen Questions from the word of the priest ______ to Anbā ______, the Patriarch of Alexandria: DS Arabic Theology 37 The Foundations of Religion (Kitāb usūl al-dīn): DS Arabic Theology 45 A Guide for Muslims to the Evident Truth (Dalīl al-muslimīn ilā al-ḥaqq al-mubīn): DS Arabic Theology 44 Jacobite Theological Treatise, labeled as Confutation of the Heresies (Tafnīd al-harṭaqāt): DS Arabic Theology 34 Kitāb al-Īḍāḥ: see The Book of the Elucidation al-Makīn Jirjis [ibn al-‘Amīd], The Book of the Compiler (Kitāb al-hāwī), Part 1, also known as The Brief Explication of Faith’s Verification (Mukhtaṣar al-bayān fī taḥqīq al-īmān): DS Arabic Theology 32 GCAL 2, 450–453; MṬK 1.9, 778–786, at 780–785 (#1).

Marqus ibn al-Qunbar, The Book of the Teacher and the Disciple (Kitāb al-mu‘allim wa-ltalmīdh): DS Arabic Theology 55 CMR-BH 4, 98–108, at 101–103; MṬK 1.8, 248–264, at 252–254 (#1).

Mikhā’īl Qusṭandī Ilyās Barhūmah al-Ramlāwī [i.e. from Ramlah], The Book of Salutory Answers with Sufficient Meanings, responding to questions presented orally by al-Khūrī ‘Āzir al-‘Akāwī [i.e. from Akka]: DS Arabic Theology 40 al-Mu’taman ibn al-‘Assāl, Our Christian Belief: DS Arabic Theology 22 GCAL 2, 412 (#3); CMR-BH 4, 532–533.

al-Muʼtaman ibn al-‘Assāl, Summary of the Principles of Religion (Majmū‘ uṣūl al-dīn): DS Arabic Theology 27; 28; 29

GCAL 2, 409–12 (#2); CMR-BH 4, 533–37. The text has been edited and translated into Italian by Father Wadi Abullif and B. Pirone, al-Mu’taman ibn al-‘Assāl, Majmū‘ uṣūl al-dīn wa masmuū‘ maḥṣūl al-yaqīn (Summa dei principi della religione), 6 volumes (Studia Orientalia Christiana, Monographiae 6a–b, 7a–b, 8, 9; Cairo: The Franciscan Centre of Christian Oriental Studies, 1998–2002).

The Names of the Twelve Apostles (Asmāʼ al-rusul al-ithnā ‘ashara): DS Arabic Theology 5 On the Image of the Istātikūn: DS Arabic Theology 40 On the Prophets and their Testimony to Christ: DS Arabic Theology 5 (Ps.-)Sāwīrus ibn al-Muqaffa‘, The Book of the Elucidation: see under The Book of the Elucidation (Kitāb al-īḍāḥ)

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Questions posed by al-qummuṣ Isḥaq, superintendent of the Monastery of Baramous, to al-qummuṣ ‘Abd al-Masīḥ al-Mas‘ūdī al-Kabīr, head of the Monastery of Baramous: DS Arabic Theology 38 Refutation of the Jews from the Books of the Prophets (Book 4 of Athanasius): DS Arabic Theology 4 Report on a letter received by the scribe Mikhā’īl from al-Khūrī ‘Āzir from Yāfā [i.e. Jaffa]: DS Arabic Theology 40 Report on the objections of … the Byzantine Melkites: DS Arabic Theology 40 al-Ṣafī ibn al-‘Assāl, Brief Chapters on the Trinity and the Incarnation (Fuṣūl mukhtaṣarah fī al-tathlīth wa-l-ittiḥād): DS Arabic Theology 22 GCAL, 2, 395 (#4); CMR-BH 4, 544–546. The text has been edited and translated into French by [Samīr] Khalīl Samīr, in PO 42.3 (1985).

Sāwīrus ibn al-Muqaffa‘, Affliction’s Physic and the Cure of Sorrow: DS Arabic Theology 22 GCAL 2, 316 (#13). The text has been edited and translated into English by R. Y. Ebied and M. J. L. Young, CSCO 396–397, Scriptores Arabici 35–35 (Louvain: CorpusSCO, 1978); see also S. H. Griffith, “The Muslim Philosopher al-Kindi and His Christian Readers: Three Arab Christian Texts on ‘The Dissipation of Sorrows,’” Bulletin of the John Rylands University Library of Manchester 78 (1996), 111–127; repr. in Griffith, The Beginnings of Christian Theology in Arabic: Muslim-Christian Encounters in the Early Islamic Period (Variorum Collected Studies 746; Aldershot, Eng., and Burlington, VT: Ashgate/Variorum, 2002).

Sāwīrus ibn al-Muqaffa‘, The Book of the Exposition (Kitāb al-bayān): DS Arabic Theology 22; see also under The Book of the Exposition (Kitāb al-bayān) (?)

GCAL 2, 312–313 (#5); CMR-BH 2, 504–507. The text has been partially edited by [Samīr] Khalīl Samīr, in Risālat al-kinīsah 8 (1976), 160–165 (introduction and table of contents), 200–206 and 255–260 (ch. 3), 309–316 and 371–378 (most of ch. 4), 411–417 (first half of ch. 5); and in Ṣadīq al-kāhin 24 (1984), 361–377 (ch. 5); and by Karam Lamei Nasr, “Sāwīrus ibn al-Muqaffa‘ (al-qarn al-‘āshir al-mīlādī): Kitāb al-bayān al-mukhtaṣar fī al-īmān, al-bāb al-awwal, fī kayfiyyat al-tajassud,” BTh thesis, Evangelical Theological Seminary in Cairo, 1995 (ch. 1).

Sāwīrus ibn al-Muqaffa‘, The Book of the Councils (Kitāb al-majāmi‘): DS Arabic Theology 15; 16; 17

GCAL 2, 306–309 (#2–3); MṬK 1.8, 145–154. The text has been edited and translated into French by P. Chébli, Réfutation de Sa‘īd Ibn-Batriq (Eutychius) (Le Livre des Conciles), PO 3 (Paris: FirminDidot, 1905), 121–242; and L. Leroy, Sévère ibn al-Moqaffa‘, évêque d’Aschmounaïn, Histoire des Conciles (second livre), PO 6 (Paris: Firmin-Didot, 1911), 467–600 (= Book 2).

Sāwīrus ibn al-Muqaffa‘, The Book of the Precious Pearl (Kitāb al-durr al-thamīn): DS Arabic Theology 15; 16; 17; 37

GCAL 2, 313–315; MṬK 1.8, 176–183; CMR-BH 2, 508–509. The text has been partially edited by P. Maiberger, ‘Das Buch der kostbaren Perle’ von Severus ibn al-Muqaffa‘: Einleitung und arabischer Text (Kapitel 1–5) (Akademie der Wissenschaften und der Literatur, Veröffentlichungen der orientalischen Kommission 28; Wiesbaden: Franz Steiner, 1972) (chs. 1–5). The remainder of the text (chs. 6–15) was edited by Maiberger in an unpublished edition.

Sāwīrus ibn al-Muqaffa‘, The Lamp of the Intellect (Kitāb miṣbāḥ al-‘aql / Kitāb al-istibṣār): DS Arabic Theology 22 GCAL 2: 316 (#12); MṬK 1.8, 171–172 (#11); CMR-BH 2, 501–503. The text has been edited by [Samīr] Khalīl Samīr, Sāwīrus ibn al-Muqaffa‘ (al-qarn al-‘āshir al-mīlādī), Kitāb miṣbāḥ al-‘aql (al-Turāth al-‘arabī al-masīḥī 1; Cairo: n.p., 1978).

The Spiritual Sciences in the Orthodox Faith (al-‘ulūm al-rūḥāniyyah fī al-amānah alurthūdhuksiyyah): see under Būlus al-Būshī Testimonies from the Torah and the Prophets (= Book 3 of Athanasius): DS Arabic Theology 4



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Testimonies of the Life-Giving Incarnation (= Book 2 of Athanasius): DS Arabic Theology 4 Testimonies of the Prophets and Apostles (Shahādāt al-anbīyā’ wa-l-rusul): DS Arabic ­Theology 5 Theological Questions and Answers: DS Arabic Theology 48 Theological Treatises: DS Arabic Theology 49 A Theological Work involving a Teacher and a Disciple: DS Arabic Theology 58 A Theological Work on Confession: DS Arabic Theology 57 A Theological Work on Divine Foreknowledge and Predetermination: DS Arabic Theology 53 Treatise on our Doctrine as Christians: DS Arabic Theology 22 Treatise on the Meaning of the Animals (Maqālah fī ma‘nā al-ḥayawānāt), attributed to Athanasius of Alexandria: DS Arabic Theology 4 Two Chapters on Fasting and Confession: DS Arabic Theology 38 Yūḥannā [ibn Sāwīrus, al-Kātib] al-Miṣrī, The Book of Knowledge and Deed (Kitāb al-‘ilm wa-l-‘amal): DS Arabic Theology 22 GCAL 2, 436–37; MṬK 1.9, 724–727, at 725–727; CMR-BH 4, 73–77, at 75–77. The text has been edited by Andrā’us al-Anṭūnī, Kitāb al-‘ilm wa-l-‘amal ikhtiṣār al-fāḍil Yūḥannā ibn Sāwīrus al-kātib al-miṣrī (Cairo, n.p., 1913).

Yūsāb al-Abaḥḥ, bishop of Dirjā /Dirjah and Akhmīm, Letter on behalf of and in the voice of Patriarch John (Yu’ānis): DS Arabic Theology 1 On Yūsāb, see GCAL 4, 142 (#2); MṬK 1.9, 914–915.

Yūsāb al-Abaḥḥ, bishop of Dirjā/Dirjah and Akhmīm, Treatises: DS Arabic Theology 1; 12; 13 GCAL 4, 138–142 (#1); MṬK 1.9, 904–915 (#1).

6.  Ascetic Works Antony the Great, Spiritual Teaching and Holy Commandments: DS Arabic Theology 23; see also DS Arabic Biblical 30 CPG 2349 (#4); GCAL 1, 457 (#2).

Antony the Great, Teachings, also known as The Twenty Sayings (al‑‘Ishrīn qawl): DS Arabic Theology 23 CPG 2349 (#4); GCAL 1, 457 (#3).

Ephrem [the Syrian], On sadness: DS Arabic Theology 22 On Ephrem the Syrian in Arabic, see GCAL 1, 421–433.

Isaac [the Syrian], On obedience and abandoning the world: DS Arabic Theology 22 On Isaac the Syrian in Arabic, see GCAL 1, 436–442.

Letter to the one who has renounced monasticism, by one of the Fathers: DS Arabic Theology 22 Simeon [Stylites], Response, also known as Monastic Questions and Answers: DS Arabic Theology 22 GCAL 1, 404–405.

Teachings of Anbā Isaiah [of Scetis] and others to beginning monks: DS Arabic Theology 22 GCAL 1, 402–403, at 402.

7.  Mayāmir: Sermons, Orations, Monastic Sayings, and Saints’ Lives a.  Sermons and Orations Basil of Caesarea, Exhortation to Baptism: DS Arabic Theology 46 CPG 2857; GCAL 1, 321.

Cyril of Alexandria, On the Circumcision of Christ: DS Arabic Theology 46 GCAL 1, 361.

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Cyril of Jerusalem, Sermons on Faith for the Baptized: DS Arabic Theology 47 On Cyril of Jerusalem’s corpus of homilies in Arabic, see GCAL 1, 335–337.

Ephrem the Syrian, Homilies: DS Arabic Theology 20; 37

On Ephrem the Syrian’s corpus of homilies in Arabic, see GCAL 1, 422–433.

Gregory of Nazianzus, Orations (Mayāmir): DS Arabic Theology 7; 8; 9; 46; 47; see also under Theology

CPG 3010; GCAL 1, 330–332 (#1 and 2). The text has been edited by an anonymous monk from Dayr al-Muḥarraq, Mayāmir al-qiddīs Ighrīghūriyūs al-nātiq bi-l-ilāhiyyāt, 2 volumes (Dayr al-Muḥarraq, n.p., 2003).

Gregory of Nyssa, In Praise of Ephrem: DS Arabic Theology 46 CPG 3193; GCAL 1, 334.

Homilies on Spiritual Matters: DS Arabic Theology 8 Homily on Temptation: DS Arabic Theology 20 Homily read over the dead, at the third and seventh [hours?] and on other occasions: DS Arabic Theology 22 (twice) Jacob of Sarug, Homilies (Mayāmir): DS Arabic Theology 11; 32 GCAL 1, 444–552. A collection of Jacob’s mayāmir has been edited by Mikhā’īl Athānāsiyūs, Kitāb mayāmir ayy mawā‘iẓ al-sarūjī (Cairo, n.p., 1905).

John Chrysostom, Homilies (Mayāmir): DS Arabic Theology 20; 22; 37

On John Chrysostom’s homilies in Arabic, see CPG 5185 and 5190; GCAL 1, 340–352.

Life of John Chrysostom: DS Arabic Theology 46 GCAL 1, 353–354 (#6).

Nilus of Ancyra, On the Martyrdom of the Monks at Mt. Sinai: DS Arabic Theology 46 On Nilus of Ancyra in Arabic, see GCAL 1, 399–400.

[Ps.-]Cyril of Jerusalem, On the Entry of Christ into the Sanctuary: DS Arabic Theology 46 CPG 3592; GCAL 1, 335. The text has been edited by L. Saiho, in al-Mashriq 14 (1911), 82–87.

Sermons and warnings for the forty days of Lent, taken from the writings of various teachers of the church: DS Arabic Theology 23 GCAL 1, 379–380 (#4), at 380.

Sermons on Those Baptized in Jerusalem: DS Arabic Theology 51 Sermons read on the three days of Ninevah: DS Arabic Theology 23 GCAL 1, 379–380 (#4).

b.  Monastic Sayings and Saints’ Lives Life of St. Gregory Nazianzen: DS Arabic Theology 7; see also under Gregory Nazianzen, Mayāmir GCAL 1, 309 and 504.

Life of St. Zosimas: DS Arabic Theology 22

This text is perhaps related to the story of the Rechabites from Jeremiah 35: see GCAL 1: 214–215.

Story of Barlaam and Josaphat: DS Arabic Theology 9; 10; 11 GCAL 1, 546–548.

8.  Liturgical Texts Doxology (Batos) of the Four Incorporeal Creatures and the Twenty-Four Elders from the Coptic Psalmody (Ibsalmūdiyyah): DS Arabic Theology 37

The standard text for the Coptic psalmody has been edited by Mīnā al-Barāmūsī, Kitāb al-ibṣalmūdiyyah al-muqaddasah al-sanwiyyah ḥasab ṭaqs wa tartīb al-kanīsah al-qibṭiyyah al-urthūdhuksiyyah (Alexandria: al-Kamāl ‘Abd al-Masīḥ Tadrus, 1908; repr. Cairo: Dayr al-‘Adhrā’ Baramūs, 2007). On the



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Batos doxologies, see Y. ‘Abd al-Masīḥ, “Doxologies in the Coptic Church: Edited Bohairic Doxologies,” Bulletin de la Société d’archéologie copte 6 (1940), 19–76, esp. 23.

Psali (Ibsālī) for St. John Kame (Kāmā): DS Arabic Theology 37

The text of the Psali, based on MS 414 in the library of Dayr al-Suryān, has been edited by Bishop Matā’us and Father Ṣamū’īl al-Suryānī, Ibṣāliyyāt (Wādī al-Naṭrūn: Dayr al-Suryān: n.d.), esp. 35– 44.

9.  Other Works (Apocalypses, Chronologies, Histories, Legendary Stories, and Poetry) Alexander the Great in Persia: DS Arabic Theology 22

Mark Swanson, “The Church and the Mosque in Wisdom’s Shade: On the Story of ‘Alexander and the Hermit Prince’,” in Heirs of the Apostles: Studies on Arabic Christianity in Honor of Sidney H. Griffith, ed. D. Bertaina, et al. (ACTS 1; Leiden: Brill, 2019), 284–309.

Apocalypse of [Ps.-]Athanasius of Alexandria: DS Arabic Theology 14 GCAL 1, 276–279; CMR-BH 1, 275–280.

Apocalypse of [Ps.-]Pisentios of Qifṭ: DS Arabic Theology 37

GCAL 1, 279–280; CMR-BH 2, 266–274. The text has been edited and translated into French by A. Périer, “Lettre de Pisuntios, évêque de Qeft, à ses fidèles,” Revue de l’Orient Chrétien 19 (1914), 79–92, 302–323, 445–446.

Christ’s Testament to the Twelve Disciples on the Mount of Olives: DS Arabic Theology 37 GCAL 1, 241–242.

Chronological calculations: DS Arabic Theology 35 The Death of Joseph, Son of Jacob (Israel): DS Arabic Theology 22 GCAL 1, 205 (#5).

The Death of King Solomon: DS Arabic Theology 22 GCAL 1, 209 (#4).

An Epistle Descended from Heaven: DS Arabic Theology 37 GCAL 1, 295–297.

Islamic History of the Twelfth Century: DS Arabic Theology 22 Letter of [Ps.-]Pisentios of Qifṭ: see under Apocalypse of [Ps.-]Pisentios of Qifṭ The Report that Pilate wrote and submitted to Caesar (Anaphora Pilati): DS Arabic Theology 22

GCAL 1, 238–40. The text has been edited and translated into English by M. D. Gibson, Apocrypha Sinaitica (Studia Sinaitica 5; London: C. J. Clay, 1896).

Story of the young man and what happened to him with his parents: DS Arabic Theology 12; 19 Verses of Poetry: DS Arabic Theology 40

APPENDIX C

DATED AND UNDATED MANUSCRIPTS 1. Manuscripts by Date 1280 and 1285 CE: DS Arabic Theology 22 1313 CE: DS Arabic Theology 52 1430/31 CE: DS Arabic Theology 2 1516 CE: DS Arabic Theology 4 1609 CE: DS Arabic Theology 23 1659 CE: DS Arabic Theology 45 1679 CE: DS Arabic Theology 42 1725 CE: DS Arabic Theology 18 1753/54 CE: DS Arabic Theology 5 1755 CE: DS Arabic Theology 37 1758 CE: DS Arabic Theology 35 1760 CE: DS Arabic Theology 21 1773 CE: DS Arabic Theology 19 1775 CE: DS Arabic Theology 3 1787/88 CE: DS Arabic Theology 43 1788 CE: DS Arabic Theology 30 1795/96 CE: DS Arabic Theology 24 1809 CE: DS Arabic Theology 46 1838 CE: DS Arabic Theology 40 1839 CE: DS Arabic Theology 13 1839 CE: DS Arabic Theology 27 1844 CE: DS Arabic Theology 12 1848 CE: DS Arabic Theology 9 1848 CE: DS Arabic Theology 32 1848 CE: DS Arabic Theology 41 1856 CE: DS Arabic Theology 10 1856 CE: DS Arabic Theology 28 1857 CE: DS Arabic Theology 14 1858 CE: DS Arabic Theology 29 1859 CE: DS Arabic Theology 1 1861 CE: DS Arabic Theology 6 1865 CE: DS Arabic Theology 11 1881 CE: DS Arabic Theology 44 1885/86 CE: DS Arabic Theology 39 1895 CE or shortly thereafter: DS Arabic Theology 38

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2. Undated Manuscripts DS Arabic Theology 7 DS Arabic Theology 8 DS Arabic Theology 15 DS Arabic Theology 17 [before August 14, 1900 CE] DS Arabic Theology 20 DS Arabic Theology 25 [before September 29, 1671 CE] DS Arabic Theology 26 [probably 18th or 19th cent. CE] DS Arabic Theology 31 [probably mid-19th cent. CE] DS Arabic Theology 33 [around or before the late 18th cent. CE] DS Arabic Theology 34 DS Arabic Theology 36 [during or before 1705 CE] DS Arabic Theology 47 DS Arabic Theology 48 DS Arabic Theology 49 DS Arabic Theology 50 DS Arabic Theology 51 DS Arabic Theology 53 DS Arabic Theology 54 DS Arabic Theology 55 DS Arabic Theology 56 DS Arabic Theology 57 DS Arabic Theology 58 DS Arabic Theology 59

APPENDIX D

PARCHMENT, PAPER, AND WATERMARKS (WITH DATES) 1. Parchment (main text) 2. Middle Eastern paper, DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology DS Arabic Theology

without watermarks (main text)

2 (1430/31 CE) 4 (1516 CE) 14 (1857 CE) 22 (1280/85 CE) 25 (before August 29, 1671 CE) 40 (1838 CE) 42 (1679 CE) 47 (undated) 51 (undated) 52 (1313 CE) 53 (undated) 59 (undated)

3. European paper,

with watermarks (main text)

DS Arabic Theology 1 (1859 CE): Shield with stars DS Arabic Theology 3 (1775 CE): Tre Lune; VG DS Arabic Theology 5 (1753/54 CE): Tre Lune; Andrea Galvani Pordenone DS Arabic Theology 6 (1861 CE): Shield with star DS Arabic Theology 9 (part 1, 1848 CE; part 2, undated): Shield with man-in-the-moon; AG (part 1); Tre Lune (part 2) DS Arabic Theology 10: Shield with man-in-the-moon (1856 CE) DS Arabic Theology 11 (1865 CE): Shield with crown; GIO; GINI DS Arabic Theology 12 (1844 CE): Shield with stars; VG; floral crest DS Arabic Theology 13 (1839 CE): ADAM DS Arabic Theology 15 (undated): AG; Shield with man-in-the-moon DS Arabic Theology 16 (undated): Tre Lune DS Arabic Theology 17 (before 1900 CE): Shield with man-in-the-moon DS Arabic Theology 18 (1725 CE): Shield DS Arabic Theology 19 (1773 CE): watermarks undetermined DS Arabic Theology 20 (undated): watermarks undetermined DS Arabic Theology 21 (1760 CE): Tre Lune DS Arabic Theology 23 (1609 CE): watermarks undetermined DS Arabic Theology 24 (1795/96 CE): crest DS Arabic Theology 26 (undated): Tre Lune

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DS Arabic Theology 27 (1839 CE): Fratelli Cini DS Arabic Theology 28 (1856 CE): Fratelli Corti DS Arabic Theology 29 (1858 CE): Shield with stars DS Arabic Theology 30 (1788 CE): Tre Lune DS Arabic Theology 31 (undated): Shield with man-in-the-moon; VG DS Arabic Theology 32 (1848 CE): Shield with man-in-the-moon; VG DS Arabic Theology 33 (undated): Tre Lune (?) DS Arabic Theology 34 (undated): watermarks undetermined DS Arabic Theology 35 (1758 CE): Tre Lune DS Arabic Theology 36 (undated, but during or before 1705 CE): elaborate crest with crown, crescent moon, and star DS Arabic Theology 37 (1755 CE): Tre Lune DS Arabic Theology 38 (1895 CE or shortly thereafter): purple stain DS Arabic Theology 39 (1885/86 CE): Shield (with man-in-the-moon?) DS Arabic Theology 41 (1848 CE): Shield with crest DS Arabic Theology 43 (1787/88 CE): Tre Lune; VG DS Arabic Theology 44 (1881 CE): Andrea Galvani Pordenone; Shield with man-in-the-moon DS Arabic Theology 45 (1659 CE): Tre Lune DS Arabic Theology 46 (1809 CE): Crest with floral motif DS Arabic Theology 48 (undated): Tre Lune DS Arabic Theology 49 (undated): watermarks undetermined DS Arabic Theology 50 (undated): watermarks undetermined DS Arabic Theology 54 (undated): watermarks undetermined DS Arabic Theology 55 (undated): watermarks undetermined DS Arabic Theology 56 (undated): hand; anchor; six-pointed star[fish] DS Arabic Theology 57 (undated): crown with six-pointed star DS Arabic Theology 58 (undated): hand 4. Reused Middle Eastern paper (front-/backmatter), with Coptic or Arabic script 5. European paper (front-/backmatter and/or replacement leaves), with watermarks

DS DS DS DS DS DS DS DS DS DS DS DS

Arabic Arabic Arabic Arabic Arabic Arabic Arabic Arabic Arabic Arabic Arabic Arabic

Theology Theology Theology Theology Theology Theology Theology Theology Theology Theology Theology Theology

4 (1716 CE): watermarks undetermined 5 (1753/54 CE): Tre Lune; Andrea Galvani Pordenone 7 (undated): Tre Lune 9: Shield with man-in-the-moon; VG 11: Fratelli Palazzuoli; …E Cos…; Wazn 80 12: Crown with AR, Tre Lune 13: Shield with man-in-the-moon; Tre Lune 14: Andrea Galvani Pordenone; Shield with man-in-the-moon 19: Andrea Galvani Pordenone 21: Andrea Galvani Pordenone 22: Andrea Galvani Pordenone and Shield with man-in-the-moon 25: Tre Lune



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DS Arabic Theology 28: Andrea Galvani Pordenone; Shield with man-in-the-moon; Fratelli Corti DS Arabic Theology 42: PIRIE; crowned oval showing a woman with spear and shield 6.  Watermarks (main text) ADAM: DS Arabic Theology 13 (1839 CE) AG: see Andrea Galvani Pordenone Anchor: DS Arabic Theology 56 (undated) Andrea Galvani Pordenone (= AG): DS Arabic Theology 9 (1848 CE); 15 (undated); 44 (1881 CE); see also Shield with man-in-the-moon Crest, floral or medallion motif: DS Arabic Theology 12 (1844 CE); 24 (1795/96 CE); 46 (1809 CE); see also Shield with crest (?) Crest, with crown, crescent moon, and star: DS Arabic Theology 36 (during or before 1705 CE) Crown with six-pointed star: DS Arabic Theology 57 (undated) FC: see Fratelli Cini Fratelli Cini: DS Arabic Theology 27 (1839 CE) Fratelli Corti: DS Arabic Theology 28 (1856 CE) GINI: DS Arabic Theology 11 (1865 CE) GIO: DS Arabic Theology 11 (1865 CE) Hand: DS Arabic Theology 56 (undated); 58 (undated) Purple stain: DS Arabic Theology 38 (1895 CE or shortly thereafter) Shield with crest: DS Arabic Theology 41 (1848 CE); see also Crest, floral or medallion motif (?) Shield with crown: DS Arabic Theology 11 (1865 CE) Shield with man-in-the-moon: DS Arabic Theology 9 (1848 CE); 10 (1856 CE); 15 (undated); 17 (before 1900 CE); 31 (undated); 32 (1848 CE); 39 (?; 1885/86 CE); 44 (1881 CE) Shield with star(s): DS Arabic Theology 1 (1859 CE); 6 (1861 CE); 12 (1844 CE); 29 (1858 CE) Star[fish], six-pointed: DS Arabic Theology 56 (undated) Tre Lune (triple crescent moon): DS Arabic Theology 3 (1779 CE); 9 (undated); 16 (undated); 21 (1760 CE); 30 (1788 CE); 33 (?; undated); 35 (1758 CE); 37 (1755 CE); 43 (1787/ 88 CE); 45 (1659 CE); 48 (undated) VG: DS Arabic Theology 3 (1775 CE); 12 (1844 CE); 31 (undated); 32 (1848 CE); 43 (1787/ 88 CE) 7.  Watermarks (front-/backmatter and/or replacement leaves) AG: see Andrea Galvani Pordenone Andrea Galvani Pordenone: DS Arabic Theology 5; 10; 14; 19; 21; 22; 28; see also Shield with man-in-the-moon AR: DS Arabic Theology 12 Crest (elaborate floral or medallion motif): see also Tre Lune Crown with AR: DS Arabic Theology 12 … E Cos…: DS Arabic Theology 11 Fratelli Palazzuoli: DS Arabic Theology 11 Fratelli Corti: DS Arabic Theology 28

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Shield: DS Arabic Theology 18 Shield with man-in-the-moon: DS Arabic Theology 5 (?); 10; 13; 14; 22; 28; see also Andrea Galvani Pordenone Tre Lune: DS Arabic Theology 5; 7; 12; 13; 25 VG: DS Arabic Theology 9 Wazn 80: DS Arabic Theology 11 Woman with spear and shield inside a crowned oval: DS Arabic Theology 42

APPENDIX E

PROSOPOGRAPHY OF SCRIBES, PATRONS/OWNERS, RESTORERS, ILLUSTRATORS, READERS, AND OTHER NAMED FIGURES Key to Arabic Terms ab father (monk) arkhan archon, lay notable khadim (al-dayr) servant (of the monastery); a term indicating a position of leadership mu‘allim teacher, learned one (honorific term of respect) mutanayyah late, deceased muṭrān metropolitan, archbishop rāhib monk qiss / qissīs priest qummuṣ abbot or an ordained monk of high status ra’īs head, leader (honorific term of respect) shammās deacon shaykh elder (honorific term of respect) usquf bishop 1. Scribes (nussākh, kuttāb,

nuqqāl)

‘Abd al-Malāk al-Maḥallāwī, monk of the Monastery of St. Macarius: DS Arabic Theology 13 (1839 CE) Barsūm al-Ṣa‘īdī, al-shammās: DS Arabic Theology 36 (during or before 1705 CE) Bishārah, qiss, monk, khādim, and qummuṣ of Dayr al-Suryān: DS Arabic Theology 12 (1844 CE), 16 (1842/43 CE) Bishārah Iqlawdiyūs from Mayr (but living in al-Minshāt al-Kubrā): DS Arabic Theology 28 (1856 CE) Bishāy, al-qiss, monk at Dayr al-Suryān: DS Arabic Theology 38 Dumājrī, al-rāhib: DS Arabic Theology 1 Ghubriyāl al-Fashnī, called Shārūfī, al-qiss: DS Arabic Theology 13 (1839 CE) Ḥannis Mīkhāʼīl, al-shammās: DS Arabic Theology 27 (1839 CE) Isidore, son of Abraham of Ṭūkh, al-shammās: DS Arabic Theology 5 (1753/54 CE) Jirjis, priest (qiss) at the Monastery of the Virgin at Jabal al-Ṭā’ir (Dayr al-adhrā’ Jabal al-Ṭā’ir), also known as Dayr al-Karkā and Jabal al-Kahf: DS Arabic Theology 43 (1787/88 CE) Manqūriyūs, al-qiss, khādim of Dayr al-Suryān: DS Arabic Theology 37 (1755 CE) Mīkhā’īl ibn Sim‘ān al-Taqdūsī (from Daqdūs near Manṣūrah), monk: DS Arabic Theology 23 (1609 CE) Mikhā’īl Qusṭandī Ilyās Barhūmah al-Ramlāwī [i.e. from Ramla], Melkite: DS Arabic Theology 40 (1838 CE)

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al-Muʼtaman al-qiss Yūḥannis, al-qiss, khādim of Dayr al-Suryān: DS Arabic Theology 24 (1795/96 CE) (?) Qultah, al-qiss: DS Arabic Theology 3 (1775 CE) Rāfāʼīl Malaṭī al-Asyūṭī, known as Abū al-Ruʼūs, al-shammās: DS Arabic Theology 1 (1859 CE); 11 (1865 CE); 29 (1858 CE); 31 Salāmah, from Rashīd: DS Arabic Theology 56 (undated) Ṣalīb, qissīs, priest from Old Cairo (Miṣr): DS Arabic Theology 18 (1725 CE) Shinūdah ibn al-mu‘allim Abshāy known as al-Ḥibr (or al-Ḥabr), shammās: DS Arabic Theology 19 (1773 CE) Tūmās, monk: DS Arabic Theology 15 (no date) Yūḥannā al-Qubruṣī: DS Arabic Theology 4 (1516 CE) 2. Patrons/Owners (muhtammūn) ‘Abd al-Masīḥ al-Suwādī, qiss, khādim of Dayr al-Suryān: DS Arabic Theology 18 ‘Abd al-Quddūs, al-qummuṣ, head of Dayr al-Suryān: DS Arabic Theology 12; 17 (before August 14, 1900 CE); 28 ‘Abd al-Sayyid ibn al-mu‘allim Yūḥannā, known as al-Daqqadūsī, al-shammās: DS Arabic Theology 42 (ca. 1679 CE) As‘ad Abū Manṣūr, al-mu‘allim, from Minya in the district of Manūfīyah: DS Arabic Theology 41 (1848 CE) ‘Awaḍallah al-Suryānī, al-qiss, monk at Dayr al-Suryān: DS Arabic Theology 39 ‘Awwaḍ Surūr ibn al-mukarram Fānūs Abū Surūr: DS Arabic Theology 41 (after 1848 CE) Bakhūmiyūs (Pachomius): monk and priest of Dayr al-Suryān: DS Arabic Theology 14 Bishārah, qiss, monk, khādim, and qummuṣ of Dayr al-Suryān: DS Arabic Theology 16 Buṭrus, anbā, khādim of Dayr al-Suryān and bishop of Manfalūṭ: DS Arabic Theology 30 Buṭrus/Peter (Petros), metropolitan and bishop of Jirjā and Akhmīm: DS Arabic Theology 4 (1764 CE); 5 (1753/54 CE); 21 (1760 CE); 35 (1758 CE); 52 (1750/51 CE) Fānūs Abū Surūr, al-mukarram: DS Arabic Theology 41 (after 1848 CE) Habīl Tawfīq Sa‘īd of Old Cairo: DS Arabic Theology 44 (1981 CE) Ḥannā ibn al-qummuṣ Bishārah: DS Arabic Theology 16 Ḥannā ibn Ilyās al-Khūrī: DS Arabic Theology 40 (1836 CE) Ḥannallāh Ghaṭṭās al-Shahīr: DS Arabic Theology 4 (1713/14 CE) Ish‘ayā (Isaiah), al-mu‘allim: DS Arabic Theology 52 Jirjis, al-qiss, khādim of the Monastery of St. Macarius (Dayr Maqāriyūs): DS Arabic Theology 30 Jirjjs of Mayr, monk (rāhib) at Dayr al-Suryān: DS Arabic Theology 9 Manqūriyūs, al-qiss, khādim of Dayr al-Suryān: DS Arabic Theology 37 Manqurīyūs Ibrāhīm al-Batānūnī: DS Arabic Theology 41 (1848 CE) Manṣūr Abū Mūsā al-Ṭūkhī, mu‘allim: DS Arabic Theology 18 Matāʼūs, al-anbā, general bishop of South Cairo and bishop of Old Cairo (Miṣr al-qadīmah): DS Arabic Theology 44 (1981 CE) Mīkhāʼīl al-Munyataynī, priest at Dayr al-Suryān: DS Arabic Theology 13 al-Muʼtaman al-qiss Yūḥannis, al-qiss, khādim of Dayr al-Suryān: DS Arabic Theology 24 (1795/96 CE) Peter (Petros), metropolitan and bishop of Jirjā and Akhmīm: see under Buṭrus/Peter



Appendix

377

Qultah, qiss, khādim of Dayr al-Suryān: DS Arabic Theology 3 Rāfāʼīl Malaṭī al-Asyūṭī, known as Abū-l-Ruʼūs: DS Arabic Theology 27 (1856 CE); 31; 32 (1848 CE) Sa‘d Mīkhā’īl al-Jarīsī: DS Arabic Theology 4 Ṣa‘d al-Suryānī ibn Shahīn: DS Arabic Theology 36 (during or before 1705 CE) Salmān ibn al-qiss Fānūs, khādim of the Church of the Virgin at al-‘Adawiyyah: DS Arabic Theology 36 (1704/05 CE) Shinūdah ibn al-mu‘allim Abshāy known as al-Ḥibr (or al-Ḥabr), shammās: DS Arabic Theology 19 (1773 CE) Tāʼuḍurūs, qummuṣ, monk at Dayr al-Suryān: DS Arabic Theology 17 ([before August 14, 1900 CE]) Yūḥannā ibn Ṣalīb al-Fayyūmī, al-qiss, monk at Dayr al-Suryān: DS Arabic Theology 33 (?) Yūsuf al-Maḥallāwī, monk and priest, qummuṣ, khādim of Dayr al-Suryān: DS Arabic Theology 1 (1859 CE); 6 (1861 CE); 29 (1858 CE?) Yūsuf al-Malwānī: see under Yūsuf al-Maḥallāwī Yūsuf al-Sharqāwī, al-ab: DS Arabic Theology 10 (1856 CE) 3. Restorers (murammimūn) Yūḥannā ibn Ṣalīb al-Fayyūmī, al-qiss, monk at Dayr al-Suryān: DS Arabic Theology 33 (?); 36; 37 4. Illuminators 5. Readers ‘Abd al-Quddūs, al-qummuṣ and raʼīs of Dayr al-Suryān: DS Arabic Theology 28 Arsāniyūn (perhaps Arsāniyūs or Armāniyūs?), qummuṣ: DS Arabic Theology 15 Ibrāhīm ibn Sim‘ān, brother of the abbess at Ḥarit al-Rūm in Old Cairo: DS Arabic Theology 5 (1758/59 CE). Sa‘d Mīkhā’īl al-Jarīsī: DS Arabic Theology 4 Shinūdah: DS Arabic Theology 25 (1670/71 CE) Yusṭus Nakhlah al-qummuṣ Yūsuf Baskhayrūn al-Ziftāwī: DS Arabic Theology 42 6. Other Named Figures (not including Jesus and the Virgin Mary) Abraham, biblical patriarch: DS Arabic Theology 16; 41 Adam: DS Arabic Theology 16; 43 Alexander the Great: DS Arabic Theology 43 Amos, prophet: DS Arabic Theology 59 Archaius (Arkāʼus), church father: DS Arabic Theology 2 Ananias, disciple: DS Arabic Theology 45 al-As‘ad ibn al-shaykh Fakhr al-Dawlah Abī al-Faḍl al-’Assāl: DS Arabic Theology 26 Athanasius of Alexandria: DS Arabic Theology 1; 4; 7

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Basil of Caesarea (“the Great”): DS Arabic Theology 7; 45 Būlus al-Būshī: DS Arabic Theology 1, 26 Buṭrus al-Sadamantī: DS Arabic Theology 22 Cornelius, centurion: DS Arabic Theology 41 Cyprian of Carthage: DS Arabic Theology 7 Cyril of Alexandria: DS Arabic Theology 6; 50 Cyril (Kīrilluṣ) ibn Laqlaq [formerly known as al-qiss Dā‘ūd], patriarch: DS Arabic Theology 26 Cyril (Kīrillus) V (fl. 1874–1927 CE), the 112th Patriarch of the Alexandria: DS Arabic Theology 39 Daniel, prophet: DS Arabic Theology 41 Daniel (Dānyāl), the Metropolitan of Nazareth (muṭrān al-nāṣirah): DS Arabic Theology 40 David, king: DS Arabic Theology 59 Diocletian, emperor: DS Arabic Theology 6; 19 Dionysius (Diyūnūsiyūs), church father: DS Arabic Theology 2 Dūstiyūs, the Metropolitan of Ladd (muṭrān al-ladd): DS Arabic Theology 40 Epiphanius, bishop [of Salamis]: DS Arabic Theology 5 Eustathius the Monk: DS Arabic Theology 1 Ezekiel, prophet: DS Arabic Theology 41 Ghubrīyāl Ibn Turayk, anbā, Pope: DS Arabic Theology 45 Gregory of Nazianzus: DS Arabic Theology 7 Gregory of Nyssa: DS Arabic Theology 46 Gregory Thaumatourgos: DS Arabic Theology 2 Ibn al-Ṭayyib: DS Arabic Theology 43 Ignatius [of Antioch): DS Arabic Theology 45 Isaiah, prophet: DS Arabic Theology 41; 59 Jacob, biblical patriarch: DS Arabic Theology 41 James, apostle: DS Arabic Theology 45 Jeremiah, prophet: DS Arabic Theology 59 Jirjis the Catholic: DS Arabic Theology 1 Joel, prophet: DS Arabic Theology 59 John the Baptist: DS Arabic Theology 5 Joseph the Righteous: DS Arabic Theology 41 Judas Iscariot: DS Arabic Theology 3; 6; 19 al-Khūrī ‘Āzir al-‘Akāwī [i.e. from Akka]: DS Arabic Theology 40 al-Khūrī ‘Āzir from Yāfā [i.e. Jaffa]: DS Arabic Theology 40 Macarius, monk and saint: DS Arabic Theology 4; 33 Mark, evangelist: DS Arabic Theology 45 Marqus the Copt: DS Arabic Theology 1 Micah, prophet: DS Arabic Theology 59 Miṣā’īl, the Metropolitan of Jerusalem (muṭrān al-nūr): DS Arabic Theology 40 Moses, prophet: DS Arabic Theology 5; 16; 41; 59 Noah, prophet: DS Arabic Theology 16 Paul, apostle: DS Arabic Theology 41 Peter, apostle: DS Arabic Theology 5; 45 [Ps.-]Dionysius [the Areopagite]: DS Arabic Theology 45 Satan: DS Arabic Theology 56



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Severus of Antioch: DS Arabic Theology 18 Shenouda [III], Pope: DS Arabic Theology 44 al-Shams Abū-l-Barakāt ibn Kabar: DS Arabic Theology 5 Simon Magus: DS Arabic Theology 3; 6; 19; 21 Solomon the Wise, king: DS Arabic Theology 41 Stephen, martyr: DS Arabic Theology 41 Timothy, head of the early church at Ephesus: DS Arabic Theology 45 Yūḥannā, anbā, patron of Eustathius: DS Arabic Theology 52 Yūsāb, bishop of Dirjā and Akhmīm: DS Arabic Theology 1 Yu’ānis, patriarch: DS Arabic Theology 1 7. Other Monasteries and Churches Church of the Virgin at ‘Adawiyyah: DS Arabic Theology 36 Church of the Virgin Mary at Jirjā: DS Arabic Theology 32 Monastery of Baramous: DS Arabic Theology 4; 23; 39 Monastery of John Kame (Dayr Abū Ḥannis Kāmā): DS Arabic Theology 12 (secondary association for Dayr al-Suryān) Monastery of St. Antony: DS Arabic Theology 4 Monastery of St. Macarius: DS Arabic Theology 13 Monastery of the Virgin at Jabal al-Ṭā’ir (Dayr al-adhrā’ Jabal al-Ṭā’ir), also known as Dayr al-Karkā and Jabal al-Kahf: DS Arabic Theology 43 8. Councils and Synods Council of Nicaea: DS Arabic Theology 5; 15; 19; 37

CONTENTS Introduction . . . . . . . . . . . . . . . . . . . . . Guide to Dayr al-Suryān Library Numbers and Catalogue Numbers .  .

v

xxiii

Catalogue Key . . . . . . . . . . . . . . . . . . . .xxv Works Cited . . . . . . . . . . . . . . . . . . . . .xxxi Manuscripts Entries: Arabic Theology . . . . . . . . . . . . 1 Album of Figures . . . . . . . . . . . . . . . . . . . . 291 Indexes: Appendices A–E . . . . . . . . . . . . . . . . . 353 Appendix A: Manuscripts, Numbering Systems, and Contents .  .  .  .  . 353 Appendix B: Textual Attestations, with Select Bibliography .  .  .  .  . 359 Appendix C: Dated and Undated Manuscripts . . . . . . . . . .369 Appendix D: Parchment, Paper, and Watermarks (with Dates) .  .  .  .  . 371 Appendix E: Prosopography of Scribes, Patrons/Owners, Restorers, Illustrators, Readers, and Other Named Figures . . . . . . . . . . . . .375

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