The Diatessaron and Ephrem Syrus as Sources of Romanos the Melodist

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CORPUS SCRIPTORUM

CHRISTIANORUM

ORIENTALIUM

EDITUM CONSILIO

UNIVERSITATIS CATHOLICAE AMERICAE ET UNIVERSITATIS CATHOLICAE LOVANIENSIS Vol. 475

SUBSIDIA TOMUS 74

THE DIATESSARON AND EPHREM SYRUS AS SOURCES OF ROMANOS THE MELODIST BY

WILLIAM

L. PETERSEN

LOVANII IN AEDIBUS E. PEETERS

1985

© 1985 by Corpus Scriptorum Christianorum Orientalium. Tous droits de reproduction, de traduction ou d'adaptation, y compris Jes microfilms, de ce volume ou d'un autre de cette collection, reserves pour tous pays, y compris l'URSS. ISSN 0070-0444 D/1985/0602/1

Imprimerie Orientaliste, s.p.r.l., Louvain (Belgique)

for E.M.P. my first and best teacher

PREFACE The study in hand is a largely unrevised edition of a Proefschrift submitted in May, 1984, to the Faculteit der Godgeleerdheid at the Rijksuniversiteit te Utrecht for the degree of Theologiae Doctor. After more than a decade of having used and admired the scholarship deposited in CSCO, it is an honour to have been invited to publish in the series. I am also obliged to the staff of CSCO and editions Peeters for their careful handling of a most complex manuscript. The layout is arduous for a compositor; the numerous languages with their different fonts are, I fear, a typesetter's nightmare. My compliments to them for having executed a difficult job with great accuracy and care. After publication of the Proefschrift in a limited edition (Utrecht, 1984), many scholars were kind enough to send their comments and corrections. Several of these must be mentioned here, for their efforts have led to improvements in this edition: Prof. Robert Murray of London; Prof. R. McLean Wilson of St. Andrew's; Prof. Hans Quecke of Rome; Prof. J. Smit Sibinga of Amsterdam; and Dr. J. J. van Weringh, now emeritus. To these and all other correspondents, my thanks. Although written by a man who regards himself to be a New Testament text critic, this study trespasses on fields as diverse as Classical and Oriental studies, Germanic and Byzantine studies, liturgical history, hymnography, prosody and Ephremic studies. Certain that I have, at one point or another, offended experts in each, I would beg their indulgence, and ask that they keep in mind the larger task, namely, the establishment of unique textual parallels linking Romanos with Syriac literature, in particular with the Diatessaron and Ephrem Syrus. This can only be achieved by interdisciplinary work, with its concomitant limitations: Ars /onga, vita brevis. Utrecht, the Netherlands 2.XII.1984

ABBREVIATIONS & BIBLIOGRAPHY

ABA W.PP = Abhandlungen der (k.) bayerischen Akademie der Wissenschaften. Phi/osophisch-phi/o/ogische Klasse (Miinchen). ACHELIS, see HIPP0LYTUS, in Gen. AcOr = Acta orienta/ia (Leiden). ADTE = Altdeutsche Textbib/iothek (Tiibingen). ALAND, Die a/ten Ubersetzungen = ALAND, K., ed., Die a/ten Obersetzungen des neuen Testaments, die Kirchenviiterzitate und Lektionare, ANTT 5 (Berlin, 1972). ALAND and ALAND, Novum Testamentum = Novum Testamentum Graece, eds. K. Aland and B. Aland (Stuttgart, 1979 26 ). ALAND and ALAND, Text = ALAND, K. and B. ALAND, Der Text des Neuen Testaments (Stuttgart, 1982). ALTANER, B. and A. STUIBER, Patro/ogie: Leben, Schriften und Lehre der Kirchenviiter (Freiburg/Basel/Wien, 1980 9 ). AMANN, E., Le Protevangile de Jacques et ses remaniements latins (Paris, 1910). AnBoll = Analecta Bollandiana (Bruxelles). ANTT = Arbeiten zur neutestament/ichen Textforschung (Berlin). APHRAHAT, Demonstrationes = APHRAHAT, Demonstrationes, ed. J. PARIS0T, PS, Vols. I & II (Parisiis, 1894, 1907). VAN ARKEL-DE LEEUW VAN WEENEN and QUISPEL, "Iceland and Norway" = VAN ARKEL-DE LEEUW VAN WEENEN, A. and G. QUISPEL, "The Diatessaron in Iceland and Norway", VigChr 32 (1978), pp. 214-5. ASSEMANI, M0BAREK and ASSEMANI, Opera omnia = ASSEMANI, J. s., P. M0BAREK and S. E. ASSEMANI, Sancti Patris Nastri Ephraem Syri Opera Omnia quae exstant Graece, Syriace, Latine, 6 vols. (Romae, 1737, 1740, 1743 Syriac-Latin; 1732, 1743, 1746 Greek-Latin). AThR = Anglican Theological Review (New York City). AuA = Antike und Abend/and (Hamburg). AUGUSTINE, in Ps. = AUGUSTINE, Enarrationes in Psa/mos, in Opera, Pars X.1, CChr.SL 38 (Turnholti, 1956). BAARDA, "Author" = BAARDA, T., "The Author of the Arabic Diatessaron", published in BAA RDA, et al., Miscellanea, pp. 61-103; and in BAA RDA, Early Transmission, pp. 239-46. BAARDA, Early Transmission = BAARDA, T., Early Transmission of Words of Jesus: Thomas, Tatian and the Text of the New Testament (Amsterdam, 1983). BAARDA, Aphrahat = BAARDA, T., The Gospel Quotations of Aphrahat The Persian Sage, 2 vols. (Meppel, 197 5). BAARDA, "In Search" = BAARDA, T., "In Search of the Diatessaron Text", in BAARDA, Early Transmission, pp. 65-78. BAARDA, et al., Miscellanea = BAARDA, T., A. F. J. KLUN and W. C. VAN UNNIK, eds., Miscellanea Neotestamentica, Vol. I, NT.S 47 (Leiden, 1978).

X

ABBREVIATIONS - BIBLIOGRAPHY

BAARDA, Vier=Ein = BAARDA, T., Vier=Ein: Enkele blad::ijden uit de geschiedenis van de harmonistiek der Evangelien (Kampen, 1969). BADLD = Bibliothek der iiltesten deutschen Literatur-Denkmiiler (Paderborn). BAETHGEN, Evangelienfragmente = BAETHGEN, F., Evangelien.fragmente. Der griechische Text des Cureton 'schen Syrers (Leipzig, 1885). BAKER, A., "The Gospel of Thomas and the Diatessaron", JThS 16 (1965), pp. 1-10. BARDENHEWER, 0., "Maria Verkiindigung", BSt(F) Band 10, Heft 5 (Freiburg im Breisgau, 1905). BARDY, G., see EUSEBIUS, Hist. eccl. BARNARD, L. W., "The Heresy of Tatian-Once Again", JEH 19 (1968), pp. 1-10. BAUER, W., Das Leben Jesu (Tiibingen, 1909; photomechanical reprint, Darmstadt, 1967). BAUER, ARNDT and GINGRICH, Lexicon = BAUER, w., w. F. ARNDT and F. W. GINGRICH, A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Cambridge/Chicago, 1957; an English translation of the 4th revised and augmented German edition of 1952). BAUER, W. and F. W. Danker, A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Cambridge/Chicago, 1979; an English translation of the 5th German edition of 1958). BAUMSTARK, "Bruchstiicke" = BAUMSTARK, A., "Die Himmelgarten Bruchstiicke eines niederdeutschen 'Diatessaron'-Textes des 13. Jahrhunderts", OrChr 3rd series, 11 (1936), pp. 80-96. BAUMSTARK, "Der Cambridger" = BAUMSTARK, A., "Der Cambridger Text des mittelniederliindischen Leven van Jezus", OrChr 3rd series, 12 (1938), pp. 108-122. BAUMSTARK, Comparitive Liturgy = BAUMSTARK, A., Comparative Liturgy (London, 1958; translated from the 3rd French edition of 1953). BAUMSTARK, "Dichtung" = BAUMSTARK, A., "Syrische und hellenistische Dichtung", Gottesminne 3 ( 193 I), pp. 570-93. BAUMSTARK, "Evangelienharmonie" = BAUMSTARK, A., "Die Schonbach'schen Bruchstiicke einer Evangelienharmonie in bayrisch-osterreichischer Mundart des 14. Jahrhunderts", OrChr 3rd series, 12 (1937), pp. 103-126. BAUMSTARK, Festbrevier = BAUMSTARK, A., Festbrevier und Kirchenjahr der syrischen Jakobiten, SGKA Band 3, Heft 3-5 (Paderborn, 1910). BAUMSTARK, Geschichte = BAUMSTARK, A., Geschichte der syrischen Literatur (Bonn, 1922). BAUMSTARK, "Zur Geschichte" = BAUMSTARK, A., "Zur Geschichte des Tatianstext vor Aphrem", OrChr 3rd series, 8 (1933), pp. 1-12. BAUMSTARK, "Das griechische 'Diatessaron'-Fragment" = BAUMSTARK, A., "Da~ griechische 'Diatessaron'-Fragment von Dura-Europos", OrChr 3rd series, 10 (1935), pp. 244-52. BAUMSTARK, "Hymns (Greek Christian)" = BAUMSTARK, A., "Hymns (Greek Christian)" in ERE, Vol. 7, pp. 5-12.

ABBREVIATIONS - BIBLIOGRAPHY

XI

BAUMSTARK, "Novatian und Diatessaron" = BAUMSTARK, A., "Die Evangelienzitate Novatians und das Diatessaron", OrChr 3rd series, 5 (1930), pp. 1-44. BAUMSTARK, A., "Tatianism im romischen Antiphonar", OrChr 3rd series, 5 (1930), pp. I 65-74. BAUMSTARK, "Titus von Bostra" = BAUMSTARK, A., "Die syrische Ubersetzung des Titus von Bostra und das Diatessaron", Bib 16 (1935), pp. 257-99. BAUMSTARK, "Werden der Liturgie" = BAUMSTARK, A., "Yorn geschichtlichen Werden der Liturgie", EcOra 10 (1923). BAUMSTARK, "Zitat der manichiiischen Kephalaia" = BAUMSTARK, A., "Ein 'Evangelium'-Zitat der Manichiiischen Kephalaia", OrChr 3rd series, 11 (I 937), pp. 169-91. BAUMSTARK, A., "Zwei syrische Weinachtslieder", OrChr new series I (1911), pp. 193-203. BAYNES, N. H. and H. St. L.B. Moss, eds., Byzantium (Oxford, 1948). BECK, E., see EPHREM. BECK, "Diatessaronkommentar" = BECK, E., "Der syrische Diatessaronkommentar zu Jo. I 1-5", OrChr 67 (1983), pp. 1-3 I. BECK, E., Lobgesang aus der Wiiste, in Sophia: Quellen ostlicher Theologie 7 (Freiburg im Breisgau, 1967). BECK, Nachtriige = BECK, E., ed., Nachtriige zu Ephrem Syrus, CSCO 363 (text), 364 (translation) (Louvain, 1975). BECK, Literatur = BECK, H.-G., Kirche und theologische Literatur im byzantinischen Reich (Miinchen, 1959).

BGDS(n = Beitriige zur Geschichte der deutschen Sprache und Literatur (Tiibingen). BEHAGHEL, Heliand = BEHAGHEL, 0, ed., Heliand und Genesis, ADTE 4 (Tiibingen, 1965 8 ). BELL and SKEAT, Fragments = BELL, H. I. and T. C. SKEAT, eds., Fragments of an Unknown Gospel (London, 1935). BELLINZONI, Sayings = BELLINZONI, A., The Sayings of Jesus In the Writings of Justin Martyr, NT.S 17 (Leiden, 1967). BENOIT and BOISMARD, Synopse = BENOIT, P. and M.-E. BOISMARD, Synopse des quatre evangiles en franrais, 3 vols. (Paris, 1966, 1972, 1977). BERGSMA, De Levens van Jezus = BERGSMA, J. ed., De Levens van Jezus in het Middelnederlandsch (Leiden, n.d.). BERTRAND, D. A., "L'Evangile des Ebionites: Une harmonie evangelique anterieure au Diatessaron", NTS 26 (1980), pp. 548-63. BEUKEN, Vanden Levene = BEUKEN, W. H., ed., Vanden Levene Ons Heren, 2 vols. (Zwolle, 1968). BEZOLD, Die Schatzhohle = BEZOLD, C., ed., Die Schatzhohle, 2 vols. (Leipzig, 1883, 1888). Bib = Biblica (Rome). Biblia Patristica, 3 vols. (Paris, 1975, 1977, 1980). BibOr = Biblica et Orientalia (Rome).

XII

ABBREVIATIONS - BIBLIOGRAPHY

BICKERSTETH, "Romanos' Kontakion on the Hypapante" = BICKERSTETH, E., "A Source of Romanos' Kontakion on the Hypapante", Actes du VI" Congres international d'Etudes byzantines (Paris, 1950), pp. 375-81. BIRDSALL, "Timothy and Aquila" = BIRDSALL, J. N., "The Dialogue of Timothy and Aquila and the Early Harmonistic Traditions", NT22 (1980), pp. 66-77. BLACK, M., An Aramaic Approach to the Gospels and Acts (Oxford, 1967 3 ). BLACK, "The Palestinian Syriac Gospels" = BLACK, M., "The Palestinian Syriac Gospels and the Diatessaron", OrChr 26 (1939), pp. 101-11. BLACK, "Syriac Versional Tradition" = BLACK, M., "The Syriac Versional Tradition", in ALAND, Die a/ten Ubersetzungen, pp. 120-59. BLACKMAN, E. C., Marcion and His Influence (London, 1948). BLASS, F. and A. DEBRUNNER, A Greek Grammar of the New Testament and Other Early Christian Literature (Chicago, 1961; translated from the 9th10th German edition with supplementary notes by Debrunner and R. W. Funk). BLVS = Bib/iothek des /iterarischen Vereins in Stuttgart (Stuttgart). BOISMARD, M.-E., see BENOIT, P. BOLGIANI, Vittore di Capua = BoLGIANI, F., Vittore di Capua e ii 'Diatessaron', in MAST.M, ser. 4a, no. 2 (Turin, 1962). BONNER, C., The Homily on the Passion by Melito, Bishop of Sardis and Some Fragments of the Apocryphal Ezekiel, StD 12 (London/Philadelphia, 1940). BOUVEY, E., Poetes et Me/odes: Etude sur /es origines du rythme tonique dans /'hymnographie de /'eg/ise grecque (Paris, 1886). BORRET, M., see ORIGEN, Contra Ce/s. BREYDY, M., Kult, Dichtung und Musik bei den Syro-Maroniten, Band III (Kobayath (Libanon), 1979). BRIGHTMAN, F. E., Liturgies Eastern and Western (Oxford, 1896). BROCK, S. P., The Harp of the Spirit, published as Studies Supplementary to Sobornost 4 (n.l., 1983). VAN DEN BROEK, "Enkele opmerkingen" = VAN DEN BROEK, R., "Enkele opmerkingen over de Latijnse archetypus van het Middelnederlandse diatessaron", De Nieuwe Taa/gids 70 (1977), pp. 434-58. VAN DEN BROEK, "Jacob van Maerlant" = VAN DEN BROEK, R., "Jacob van Maerlant en het Nederlandse Diatessaron", NedThT28 (1974), pp. 141-64. VAN DEN BROEK, "A Latin Diatessaron" = VAN DEN BROEK, R., "A Latin Diatessaron in the 'Vita Beale Virginis Marie et Salvatoris Rhythmica"', NTS 21 (1974), pp. 109-32. DE BRUIN, Cantabrigiense = DE BRUIN, C. C., ed., Diatessaron Cantabrigiense, CSSN ser. minor, tome I, Vol. III (Leiden, 1970). DE BRUIN, Haarense = DE BRUIN, C. C., ed., Diatessaron Haarense, CSSN ser. minor, tome I, Vol. II (Leiden, 1970). DE BRUIN, Jezus = DE BRUIN, C. C., Jezus: het verhaa/ van zijn /even ('s-Gravenhage, 1980). DE BRUIN, Woorden = DE BRUIN, C. C., Woordern voor het Onzegbare (Leiden, 1976). BSt(F) = Bib/ische Studien (Freiburg im Breisgau).

ABBREVIATIONS- BIBLIOGRAPHY

XIII

BURKILL, T. A., The Evolution of Christian Thought (Ithaca, NY, 1971). BURKITT, "The Dura Fragment" = BURKITT, F. C., "The Dura Fragment of Tatian", JThS 36 (1935), pp. 255-9. BURKITT, F. C., Early Eastern Christianity (London, 1904). BURKITT, Evangelion da-Mepharreshe = BURKITT, F. C., ed., Evangelion daMepharreshe, 2 vols. (Cambridge, 1904). BURKITT, F. C., The Old Latin and The Itala, TaS 4,3 (Cambridge, 1896). BURKITT, F. C., S. Ephraim's Quotations from the Gospel, TaS 7,2 (Cambridge, 1901). BURKITT, "Tatian's Diatessaron" = BURKITT, F. C., "Tatian's Diatessaron and the Dutch Harmonies", JThS 25 (1924), pp. 113-30. BURNEY, C. F., The Poetry of Our Lord (Oxford, 1925). ByA = Byzantinisches Archiv (Leipzig). ByZ = Byzantinische Zeitschrift (Leipzig). BZ = Biblische Zeitschrift (Paderborn). CARPENTER, M., ed., Kontakia of Romanos, Byzantine Melodist, 2 vols. (Columbia, Missouri, 1970). CARPENTER, M., "Krumbacher's Metrical Theory Applied to the Christmas Hymn of Romanos", Transactions and Proceedings of the American Philological Association 58 (1927), pp. 123-31. CARPENTER, M., "The Paper That Romanos Swallowed", Speculum 7 (1932), pp. 3-22. CARPENTER, M., "Romanos and the Mystery Play of the East", Univ. of Missouri Studies 11 (1936), pp. 21-51. CASSIODORE, in Psalmos, in CChr.SL 97. Cave Of Treasures, see BEZOLD, Die Schatzhohle. CBM = Chester Beatty Monographs (Dublin). CChr.SL = Corpus Christianorum. Series Latina (Turnholt). CHARLESWORTH, J. H., ed., The Odes of Solomon (Oxford, 1973). CHARLESWORTH, "Tatian's Apocryphal Traditions" = CHARLESWORTH, J. H., "Tatian's Dependence Upon Apocryphal Traditions", Heyl 15 (1974), pp. 5-17. CHRIST and PARANIKAS, Anthologia Graeca = CHRIST, W. and M. PARANIKAS, eds., Anthologia Graeca carminum christianorum (Lipsiae, 1871). CLEMENT OF ALEXANDRIA, Stromata = Clemens Alexandrinus II, ed. 0. STA.HUN, GCS 15 (Leipzig, 1906). CONYBEARE, The Dialogues = CONYBEARE, F. C., ed., The Dialogues of Athanasius and Zacchaeus, and of Timothy and Aquila, in Anecdota Oxoniensia, Classical Series, pt. 8 (Oxford, 1898). CROSS and LIVINGSTONE, ODCC = CROSS, F. L. and E. A. LIVINGSTONE, eds., The Oxford Dictionary of the Christian Church (London, 1974 2 ). CSCO = Corpus Scriptorum Christianorum Orientalium (Louvain). CSSN = Corpus sacrae scripturae neerlandicae medii aevi (Leiden). DANIELOU, Jewish Christianity = DANIELOU, J., The Theology of Jewish Christianity (London/Philadelphia, 1964). DANIELOU, J., The Origins of Latin Christianity (London/Philadelphia, 1977). DAVID, J., see VAN MAERLANT, J.

XIV

ABBREVIATIONS - BIBLIOGRAPHY

DELEHAYE, Propylaeum = DELEHAYE, H., ed., Propylaeum ad Acta Sanctorum Octobris (Bruxelles, 1902). DELEHAYE, "Romanos" = DELEHAYE, H., "Saint Romanos le Melode", AnBo/1 13 (1894), p. 441. DIDASCALIA APOSTOLORUM = Didascalia Apostolorum, P. de Lagarde, ed. (Gottingen, 191 I). DIERCKS, G. F., see NOVATIAN, de Trin. DRIJVERS, H.J. W., Bardisan of Edessa (Assen, 1966). DUCHESNE, Liber pontifica/is = DUCHESNE, L., Liber pontifica/is ... (Paris, I 886). DUVAL, La /itterature syriaque = DUVAL, R., La /itterature syriaque (Paris, 1907; photomechanical reprint, Amsterdam, 1970). EcOra = Ecc/esia Orans (Freiburg im Breisgau). EDWARDS, "Review" = EDWARDS, 0. C., review of G. Quispel's Tatian and the Gospel of Thomas in J BL 96 ( 1977), p. 466. EETS = Early English Text Society (London). EGAN, G. A., Saint Ephrem: An Exposition of the Gospel, CSCO 291 (text), 292 (translation) (Louvain, I 968). ELZE, Tatian = ELZE, M., Tatian und seine Theo/ogie (Gottingen, 1960). EMEREAU, Saint Ephrem = EMEREAU, C., Saint Ephrem le syrien: Son o6UA.a~ac; eyi:vv11011c; EUOOK11crac; IO 1tmoiov veov, 6 1tpo ai.rovrov 0i:6c; 16 • ab vv-vv-vv-v-vv ab vv-vv-vv-v-vv ee v-vv-v v-vv-v dex -vv-vv v-vv-vv v-v-v de 5 -vv-vv v-v-v xe v v v v -vvv15 The terminology is after MAAS, Greek Metre, pp. 1-5, to which the reader is referred for a discussion of the two metrical systems. 16 Hymnes, Vol. II, p. 52. 17 Scansions are given in both the SC edition and the Oxford edition; we have reproduced the version found in the Oxford edition: MAAS and TRYPANIS, Sancti Romani, Cantica Genuina, p. 517.

5

ROMANOS AND THE KONTAKION

v-v-v

vv-vv-v

10 (v

v-v-v

dd

v-v-v

vv-vvv-v

ff xx

vvv-vv-

dx

vvv-vvv-

vvv-vvv-

= unstressed; _ = stressed; :.., = usually unstressed; . :. . = usually

stressed) As can be seen, there is no set metrical pattern within individual cola, nor is there a set metrical arrangement of cola within the strophe. (The letters at the right margin symbolize individual cola, facilitating comparison. "x" means the colon is unique, and does not recur in the strophe.) Most kontakia contain between eighteen and twenty-four such strophes, each of which conforms to the same metrical model. This prescribed the number of syllables per colon, the position of accented syllables, and even the position of caesurae. Hence, every strophe composed on the same model would be metrically identical. In the sample scansion given above, this means that each strophe in this hymn will conform to this same scansion. And, since each scansion was matched with a particular melody, all strophes composed on the same model could be sung to the same melody. Unity was obtained not only by means of this metrical congruity, but also through a refrain, sung as the last line of each strophe. Romanos also used an acrostic-often "By the humble Romanos" (.ou t0.7tEtvou 'Pcoµo.voii)-to link the strophes. We know nothing of the music to which the kontakia of Romanos were sung. As a sung metrical sermon, we presume the strophe itself was sung by the one preaching, with the choir (or, perhaps, the congregation) joining in the refrain; internal evidence in the kontakia of Romanos supports this 18 . Where there is dialogue between two or more characters, it is presumed that various members of the clergy assumed the roles. It is interesting to note that Romanos often includes humorous asides in his characters' speeches; this, along with the dialogue, has led some scholars to trace the beginnings of ecclesiastical drama to the kontakion 19 . 18 The singer of the kontakion specifically mentions the singing of psalms and the singing of hymns, which the congregation (apparently) has just done, as a means of introducing the sermon (the kontakion), and linking it to what has gone before in the service. See, e.g., the first strophe of the Hymn on the Man Possessed With Devils, XXII (Hymnes, Vol. III, p. 54), or of the First Hymn on the Ten Virgins, XXXI (Hymnes, Vol. III, p. 328). 19 E.g.: LAPIANA, Rappresentazioni; MAHR, Passion Plays.

6

CHAPTER ONE

It is in these dramatic features that we may find the third and final reason for the kontakion's fame. We have seen that the kontakion represented a revolution in its method of reckoning metre and in its physical form. But these technical developments probably would have remained unremarked had it not been for Romanos' dramatic genius, his sense of theatre. By means of their speech, Romanos endowed his characters with a hitherto unknown psychological depth. His characters reveal their motives, doubts and fears; they are more than onedimensional "teaching aids" or foils for divine action. The people in Romanos' hymns are, above all, believable psychological portraits. The result is that the hymns take on an extraordinary immediacy for the listener. A drama is being played out in his mind; he hears the voices, has the physical setting described, and is now invited to enter the scene: "Come! Let us accompany the angel Gabriel to the Virgin Mary!" is the opening of Romanos' Hymn on the Annunciation (IX.l.1) 20 . C. The origin of the kontakion

Given this state of affairs-the innovations in metre, form and styleit is no wonder that scholars have sought to discover the origin of the kontakion. Although the Menaia and Synaxaria appear to attribute its origin to Romanos, this is doubtful, for, as E. Wellesz observed: The maturity of diction in the Kontakia of Romanos, his mastery of the problems which the form offered to the Melode make it difficult to accept the tradition that he invented the new poetical genre in a moment of inspiration 21 .

In fact, we possess several rudimentary kontakia which, because of their lack of felicity with the medium (in contrast to Romanos' consummate skill), must antedate Romanos 2 2 • Moreover, certain features of the kontakion crop up in earlier Greek ecclesiastical poetry. For example, the Partheneion, the poem with which Methodius of Olympus (d. 311) concludes his Symposium, has an alphabetic acrostic, closes each strophe with a refrain, consists of twenty-four strophes (about the same length as many kontakia), and, although composed in iambs, displays a certain freedom with its (Classical) metre 23 • Similarly, Melito of Sardis (d. 185?), in his sermon Peri pascha, employs finely balanced "cola" 20 21 22 23

Hymnes, Vol. II, p. 20. r Hymnography, p. 189. Several of these are included in TRYPANIS' Fourteen Cantica. MUSURILLO and DEBIDOUR, eds., Methode d'O/ympe, pp. 310-20.

WELLESZ,

ROMANOS AND THE KONTAKION

7

(they approach poetry) of equal length and structure as a stylistic device 24 • This use of the isocolon is, in poetry, characteristic of the kontakion. Clearly,· then, Romanos is not the inventor of the kontakion -although he is its perfector. But did the kontakion spring root and branch from Greek soil? A second possibility must be entertained as well, namely the Semitic world. The acute reader will have noticed that the acrostic is a Semitic invention, dating back to the Psalms; the isocolon is intrinsic in much Semitic poetry, in the parallelismus membrorum, for example; and the accent metric is native to Semitic poetry. Research into the origin of the kontakion is not only a problematic endeavour, but one which, as we will shortly see, has been dogged by the sins of scholarly specialization. And as happens so often and understandably in an area where research is young, necessary distinctions have not been made. The result has been flawed conclusions. Modern research may be said to have begun in 1853 with F. J. Mane's "rediscovery" of the "lost" metrical principle of Byzantine hymnography, the isosyllable 2 5 • This basic principle of Byzantine and other socalled "dynamic rhythms" meant that syllables were all of equal value, metrically speaking. What created rhythm was the position of the accent, not the (Classical) value of the vowel. How this principle ever became "lost" is a bit of a puzzle, for it appears to have been known to J. Goar in 1647 26 . Examples abound: from § 44, starting at line 286: ,iµ10c; i't 'E~pa'icrti · pa~~ouvi (o Aiyetat [Kuprn D it] 616acrKaAE) [Kai 1tp00-E0paµEV U\jfacr0at aUtOU K 1 0 'I' (/13 ) pc Vgmss sy•·h]. Romanos, First Hymn on the Resurrection, XL.11 : I 'Y1to Oi: 1t60ou toi3 0epµoi3 Kai ti'jc; eµ1tupou aya1tT]c; ft KOPTJ KatE1teix0ri Kai Kpati'jcrat ri~oUA.TJ0T] tOV (l1tEptypa1ttroc; tTJV Kticrtv 1tiicrav 1tA.T]poi3vta. oµroc; 6 1tA.CLO-tT]c; tTJV 0-1tOUOTJV auti'jc; OUK eµeµ\jfato, 5 (lA,A,' E1ti ta. 0Eia autiJv avayEt Aiyrov · M11 µou ci1ttou· ri µ6vov ~pot6v µe voEic; 294 ; Moved by the heat of desire and the fire of love The maiden was urged and desired to seize The one filling all creation unrestrictedly; Still the Creator did not find fault with her zeal, 5 But he leads her to the divine Saying, "Do not hold me; do you think me to be only a [mortal?" Eastern Witnesses Syr• (Syrc hiat):

~ .::,ai.D•!\ m•a.l ~ ~mia And she ran forward unto him that she might touch him 295 . Palestinian Syriac Lectionary (all three MSS): ~ .::,ai.D li\!\ ~mi a And she ran forward that she might touch him. Western Witnesses Dutch Harmonies (Stuttgart, Haagse, Haaren, Cambridge, 230): Doe liep di te hemwaerd ende woudene roeren 297 . Theodiscum Harmony, 230: do lief si zv ime vnd wolt in riiren 2 98 • 294

Hymnes, Vol. IV, p. 398.

BURKITI, Evangelion da-Mepharreshe, Vol. I, pp. 528 f. 296 GIBSON and LEWIS, Lectionary, pp. 222. 297 Stuttgart and Haagse (BERGSMA, De /evens van Jezus, p. 264); Haarense, p. 119); Cambridge (DE BRUIN, Cantabrigiense, p. 59). 298 GERHARDT, Theodiscum, p. 167. 295

Haaren (DE BRUIN,

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The Heliand, LXX, line 5931:

In her love she could not refrain, but with her hands she longed [to hold (maundon gripan) Him 299 • Vita Rhythmica, lines 6174-5: atque propius statim accedebat, se prosternens suos pedes tangere volebat 300 . Rijmbijbel, line 26813 : Soe wildene tasten an sine voete 301 Diatessaronic Status

As indicated in the lemma, this reading is found in a significant number of canonical MSS. It is possible, then, that the western harmonies derive this reading from either the Vulgate or Greek MSS. The same must be said for Romanos. Be that as it may, there are solid grounds on which to argue for the Diatessaronic status of this reading. First, all of the Greek MSS are later than the Sinaitic Syriac, save one-N. Thus, while the western harmonies may be under the influence of the canonical variant, the Sinaitic Syriac would seem to be immune from that influence, save from the Greek Sinaiticus. Second, the reading is widespread in the western harmonized tradition. Vetus Latina MS gat. has the reading, as do Vulgate D and E. Its absence from the eastern harmonized tradition (save for the Syriac versions listed) is disquieting; Plooij called it "one of the riddles of textual criticism" 302 • Nevertheless, it does exist in the Sinaitic Syriac and the Palestinian Lectionary, both of which were liable to Diatessaronic influence. And, if Romanos may provisionally be termed a Diatessaronic witness, then a third eastern witness would be in hand. Finally, with an almost identical array of witnesses, the last reading, Reading 27, would seem to belong with this one-that is, it would seem that they came from a common source. Yet Reading 27 was totally absent from the canonical tradition, save for the Vetus Syra. Hence, a strong argument can be made that if Reading 27 is Diatessaronic, then this one is as well. There is no doubt but that this reading circulated outside the Diatessaronic tradition; the canonical MSS are witness to that. But it would seem that it also was carried within the Diatessaronic stream, for 299 3 oo

301 302

SCOTT, The He/iand, p. 203; BEHAGHEL, VOGTLIN, Vita Rhythmica, p. 209.

Heliand, p. 205.

VAN MAERLANT, Rijmbijbel, Vol. II, p. 676, ed. DAVID. PLOOIJ, A Further Study, p. 39.

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it seems unlikely that three Latin MSS, the only Latin testimony for the reading, should be responsible for the reading in eight western harmonies 303-the only place where these Latin MSS would have left a mark! Since the reading is so concentrated in the western harmonized tradition, it seems logical to presume that it came from a harmonized document. We find evidence of the same in the East, where there is no possibility of outside influence, save from a lone MS, Codex Sinaiticus. In point of fact, the presence of the reading in Codex Sinaiticus, and then nowhere else in the Greek tradition for five hundred years (until Codex Koridethi was penned in the ninth century) indicates that the reading was a very early one, which was then suppressed. Although the array of supporting evidence is unusual in this reading, the preponderance of evidence seems to indicate that Diatessaronic status is justified. One would desire less canonical evidence and more eastern Diatessaronic evidence, but the fact that Codex Sinaiticus is the lone Greek witness which could have influenced the Vetus Syra, and the fact that in the West the reading is so dominant in harmonized sources is evidence enough for our conclusion. As for Romanos, he too could have taken the reading from the Greek MS tradition. But at his early date, there is only one known MS from which he could have taken it. Like the Vetus Syra, only Codex Sinaiticus could have influenced Romanos. Since Sinaiticus was an Egyptian text, this seems unlikely. Far more probable is that he took the reading from Syria, where it was read by the Vetus Syra and the Palestinian Lectionary. And since this reading also shows up in western harmonized "Lives of Jesus", it would seem that it ultimately goes back to the Diatessaron, as would Romanos. Observations The likelihood that this reading and the previous one are companions has been noted. And it would seem that their aim is similar: to add a more dramatic touch to the moment of recognition. Also note that there is something to be said for the genuineness of the reading, for it makes the subsequent "Noli me tangere" intelligible. It also has great antiquity 303 The reading also occurs in other western harmonized traditions related to the Diatessaron: Selden Hort (lines 9876-7): und lie sich zu fiissen sin,/ die si wolt umvangen ham; and Ps.-Bonaventura, Meditationes Vitae Christi, 89: Et currens ad pedes osculari volebat. These readings were discovered by Prof. R. van den Brock, and are from the Archiv_e cited supra, p. 147, n. 293.

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speaking for it, inasmuch as it is read by our two most ancient biblical MSS. That is counterbalanced by the obvious dramatic motif present in the interpolation and the difficulty of explaining why it should have been excised.

*

*

*

After having presented 28 readings which may claim to be Diatessaronic, all of which are paralleled in Romanos' hymns, we end this consideration of individual readings. Our next task is to analyse the data collected in this Chapter, and to bring it to bear on the questions raised in the introduction to Romanos and the Diatessaron. What does the evidence have to say about Romanos and Syrian sources? How do the 28 readings line up with the traditional Diatessaronic witnesses? Are there any patterns which emerge when all of the readings are considered collectively? These are the questions we will deal with in the next Chapter.

CHAPTER FOUR

CONCLUSIONS REGARDING ROMANOS AND THE DIATESSARON The search for parallels in individual sources is the sorting of minutiae. To borrow an example from archeology, it is the sifting of debris, searching for a piece of worked stone or a shard of pottery. In our textual study, as in archeology, one must also step back and view the whole. In archeology, one stops fitting tiny pieces together, and sketches the reconstructed vase or building; in our study, we will look for patterns. The first task is to double-check our method of isolating Diatessaronic readings. Was it successful? And what is the relationship of the readings to both the canonical MS tradition and the Diatessaronic witnesses? There are two methods by which these questions can be investigated. First, one may analyse the agreements with (i.e., possible dependence upon) non-Diatessaronic sources, such as the canonical MS tradition and the Fathers. Such agreements should be low in number, and with no consistent pattern. Where they occur, they should be with sources which are unlikely to have influenced Romanos or the Diatessaronic witnesses. Second, one may analyze the agreements (i.e., possible dependence) with Diatessaronic witnesses. These should be numerous and, ideally, display a high degree of consistency with certain witnesses. The result of these two comparisons is a profile of the degree to which our readings are, on the one hand, independent from the canonical/Patristic tradition, and, on the other hand, dependent upon the Diatessaronic tradition. Table I on the next page sets out all the agreements with Greek MSS, the Versions (excepting the Vetus Latina and the Syriac versions, which will be dealt with separately), and the Fathers and Apocryphal documents. These parallels were found by consulting the apparatus of the major editions of the Greek and Latin NT 1, the Biblia Patristica2, and what studies there are which discuss the variant 3 • 1 The editions used include the 26th edition of Nestle-Aland (ALAND and ALAND, Novum Testamentum) which served as the collation base; VON SODEN, Die Schriften des NT; TISCHENDORF, Novum Testamentum; MERK, Novum Testamentum. 2 Biblia Patristica, Vols. I-III. ' 3 E.g., LELOIR, Temoignage; PLOOIJ, A Primitive Text and A Further Study; 8AARDA, Aphrahat; QUISPEL, Tatian and Thomas; etc.

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As can be seen, there are only 7 readings (Readings 14, 16, 17, 20, 21, 22 and 28) which have support in the Greek MSS or the versions (excepting, again, the Vetus Latina and the Syriac). No single MS or version offers more than 2 agreements with our readings. Only two of the readings (nos. 22 and 28) appear to have penetrated the canonical text to any great degree. Otherwise, the remaining 22 readings are absent from the canonical MS tradition and the versions. Patristic and apocryphal testimony is more widespread; some 8 readings have parallels in the Fathers, and 7 are found in the NT Apocrypha. However, even when these are combined with the Greek/ versional parallels, the total number of readings with representation outside Diatessaronic witnesses rises only to 15. And, as can be seen, many of these are in only one or two sources, often later than Romanos or geographically and linguistically very distant from him. Therefore, we may assert that it is impossible for at least 21 of our readings to have entered the text of either Romanos or the Diatessaronic witnesses from the Greek or Vulgate MS tradition, or the other versions, because the readings simply do not exist in them. Expanding the argument to include the Fathers and Apocrypha, the number declines to 13 readings which are unparalleled elsewhere. However, as argued in the last Chapter, when examining the individual readings, there are good grounds for assuming that all 28 readings stand independent of the sources listed in Table I. This analysis leads to two conclusions. First, it is a partial confirmation of the validity of our criteria for isolating Diatessaronic readings. Our method has shown itself to be reliable in selecting readings whose genesis and transmission is not canonical. The second conclusion follows from this; actually, it is a rebuttal to those who suggest that "Diatessaronic" readings are nothing more than wayward variants from the canonical text which have strayed into Diatessaronic sources 4. Inasmuch as 21 of our readings are absolutely absent from the canonical tradition (Greek and Vulgate), and 13 are absent from the canonical and Patristic/Apocryphal sources, how, then, can one claim that these readings came from the Vulgate, Greek or Patristic/Apocryphal sources into the Diatessaronic sources? The evidence simply does not support this view. 4 Cp. the comments of de Bruin and Fischer, cited in Chapter II, supra, p. 32f., notes 47-50.

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