sermo asceticus of stephen the theban in sahidic coptic · the first published version of the...

46
THE SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC ALIN SUCIU Gottingen Academy [email protected] Abstract Stephen of Thebes was an Egyptian ascetic author whose floruit must probably be placed to the late fourth or early fifth century. His writings have survived in Arabic, Coptic, Ethiopic, Georgian, and Greek. Additionally, part of his most widespread text, the Sermo asceticus, is pre- served in some Greek and Armenian manuscripts of the Apophthegmata Patrum. Stephen of Thebes’s literary corpus has close connections with the ascetic literature of Lower Egypt, suggesting that he lived in the monastic communities from Scetis, Nitria, and Kellia. This essay offers the editio princeps of Stephen’s Sermo asceticus in the Sahidic dialect of Coptic. The author suggests that the Sermo asceticus was originally composed in Coptic and translated later into Greek, from which derive directly or indir- ectly the Arabic, Ethiopic, and Georgian versions. The essay thus proposes that Stephen of Thebes should be considered one of the earliest authors of Coptic literature. ALTHOUGH the writings of Stephen the Theban once enjoyed a wide dissemination, they remain largely neglected today. This situation is partly due to the elusiveness of the author, about whom no historical documentation can be assembled. The at- tempt of Constantin Diobouniotis to identify him with Stephen the Sabaite is surely wrong. 1 Nevertheless, there are arguments that Stephen the Theban was an Egyptian ascetic of the late fourth or early fifth century, who probably lived at least for a cer- tain period of his life in one of the semi-eremitic milieux of Scetis, Nitria, and Kellia. 2 Thus, although Stephen was a native of the Thebaid, as his name seems to imply, his writings are 1 C. Diobouniotis, ‘Στε φανος ο& Σαβατης’, Ιερς Σύνδεσμος 193 (15 May 1913), pp. 9–12, at 10–11; continuation in Ιερς Σύνδεσμος 194 (1 June 1913), pp. 10–13. 2 I argued in favour of this hypothesis in A. Suciu, ‘Revisiting the Literary Dossier of Stephen of Thebes: With Preliminary Editions of the Greek Redactions of the Ascetic Commandments’, Adamantius 21 (2015), pp. 301–25. # The Author(s) 2018. Published by Oxford University Press. All rights reserved. For permissions, please email: [email protected] doi:10.1093/jts/fly099 Advance Access publication 26 September 2018 The Journal of Theological Studies, NS, Vol. 69, Pt 2, October 2018 Downloaded from https://academic.oup.com/jts/article-abstract/69/2/628/5107031 by guest on 26 October 2018

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Page 1: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

THE SERMO ASCETICUS OF STEPHEN THETHEBAN IN SAHIDIC COPTIC

ALIN SUCIU

Geuroottingen Academyasuciuuni-goettingende

AbstractStephen of Thebes was an Egyptian ascetic author whose floruit mustprobably be placed to the late fourth or early fifth century His writingshave survived in Arabic Coptic Ethiopic Georgian and GreekAdditionally part of his most widespread text the Sermo asceticus is pre-served in some Greek and Armenian manuscripts of the ApophthegmataPatrum Stephen of Thebesrsquos literary corpus has close connections with theascetic literature of Lower Egypt suggesting that he lived in the monasticcommunities from Scetis Nitria and Kellia This essay offers the editioprinceps of Stephenrsquos Sermo asceticus in the Sahidic dialect of Coptic Theauthor suggests that the Sermo asceticus was originally composed inCoptic and translated later into Greek from which derive directly or indir-ectly the Arabic Ethiopic and Georgian versions The essay thus proposesthat Stephen of Thebes should be considered one of the earliest authorsof Coptic literature

ALTHOUGH the writings of Stephen the Theban once enjoyed awide dissemination they remain largely neglected today Thissituation is partly due to the elusiveness of the author aboutwhom no historical documentation can be assembled The at-tempt of Constantin Diobouniotis to identify him with Stephenthe Sabaite is surely wrong1 Nevertheless there are argumentsthat Stephen the Theban was an Egyptian ascetic of the latefourth or early fifth century who probably lived at least for a cer-tain period of his life in one of the semi-eremitic milieux ofScetis Nitria and Kellia2 Thus although Stephen was a nativeof the Thebaid as his name seems to imply his writings are

1 C Diobouniotis lsquoΣτεφανος ο amp Σαβαΐτηςrsquo ῾Ιερὸς Σύνδεσμος 193 (15 May 1913)pp 9ndash12 at 10ndash11 continuation in ῾Ιερὸς Σύνδεσμος 194 (1 June 1913) pp10ndash13

2 I argued in favour of this hypothesis in A Suciu lsquoRevisiting the LiteraryDossier of Stephen of Thebes With Preliminary Editions of the GreekRedactions of the Ascetic Commandmentsrsquo Adamantius 21 (2015) pp 301ndash25

The Author(s) 2018 Published by Oxford University Press All rights reserved

For permissions please email journalspermissionsoupcom

doi101093jtsfly099 Advance Access publication 26 September 2018

The Journal of Theological Studies NS Vol 69 Pt 2 October 2018

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impregnated with the monastic spirituality of Lower Egypt Thisis ascertained by the numerous literary contacts between his textsand the Apophthegmata Patrum (CPG 5560) the works ofEvagrius and the Asceticon of Isaiah of Scetis (CPG 5555 claviscoptica 0217)3

The following texts attributed to Stephen the Theban havebeen identified to date4

1 Sermo asceticus (CPG 8240 clavis coptica 0253) (CopticGreek Arabic Ethiopic Georgian)

2 Commandments (Greek Old Slavonic)3 Diataxis (Greek Old Slavonic)4 Gnomai (Arabic)

The Sermo asceticus is undoubtedly the most significant of hiswritings The text is preserved in Arabic Coptic (Sahidic)Ethiopic (Geiez) Georgian and Greek Furthermore excerptsfrom it exist in Paterica collections extant in Armenian GreekArabic and Ethiopic This variety of languages shows the import-ance that both the Chalcedonian and non-Chalcedonian monksattached to the Sermo asceticus The present article singles out theSahidic Coptic text offering the first complete edition of the sur-viving fragments in this language The first part will briefly sur-vey the ancient versions of the Sermo asceticus In the second partI will introduce the Coptic text It is in this context that I willexamine some quotations from and allusions to Clement ofRomersquos Epistle to the Corinthians (frac14 1 Clement) (CPG 1001 claviscoptica 0122) in the Sermo and will tentatively suggest thatStephenrsquos text may originally have been written in Coptic andtranslated later into Greek the language from which derive dir-ectly or indirectly all the other versions

STEPHEN THE THEBANrsquoS SERMOASCETICUS AND ITS VERSIONS

The Sermo asceticus contains precepts of an ascetic teacher tohis spiritual son written in the style of gnomic literatureStephenrsquos aphorisms and advices are meant to serve for the

3 The Apophthegmata Patrum records the names of other natives of Thebaidwho lived in the semi-eremitic communities of Scetis Nitria and Kellia suchas Isaac the Theban John the Theban and Marcellus the Theban

4 For a review of Stephenrsquos literary corpus and problems of authenticity seeSuciu lsquoRevisiting the Literary Dossier of Stephen of Thebesrsquo

629THE SERMO ASCETICUS

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accomplishment of the solitary life offering details as to how theanchorite should perform the daily routines in the cell and defendagainst the attacks of the demons who inspire impassionedthoughts Consequently special attention is given to the techni-ques of attaining tranquillity (Greek ἀνάπαυσις Coptic ⲙⲧⲟⲛ)5

The first published version of the Sermo asceticus was theArabic6 The text has survived in four manuscripts in this lan-guage amongst which stands out Vaticanus arabicus 71 Thisparchment codex was inscribed in the year 885886 CE in theGreat Lavra of Saint Sabbas in Palestine for the Monastery of StCatherine at Sinai7 While the translation into Arabic wasprobably made in the Palestinian Melkite milieu the Copticcommunity later adopted it Furthermore the Coptic scholaral-S afı ibn al-iAssal composed an epitome of the Arabic Sermoasceticus which has survived in a couple of manuscripts8

The Greek text was published in 1969 by Edouard des Placesaccording to Paris Bibliotheque nationale de France (hereafterBnF) Grec 1066 fos 86rndash94r (eleventhndashtwelfth centuries)9

5 On the equivalence of ⲙⲧⲟⲛ and ἀνάπαυσις see M Sheridan lsquoTheSpiritual and Intellectual World of Early Egyptian Monasticismrsquo in MSheridan From the Nile to the Rhone and Beyond Studies in Early MonasticLiterature and Scriptural Interpretation (Studia Anselmiana 156 Analectamonastica 12 Rome Pontificio Ateneo di S Anselmo 2012) pp 47ndash87 at 26

6 J-M Sauget lsquoUne version arabe du ldquoSermon ascetiquerdquo drsquoEtienne leThebainrsquo Le Museon 77 (1964) pp 367ndash406

7 Ibid p 373 Description in A Mai Scriptorum veterum nova collectiovol 4 (Rome Typis Vaticanis 1831) pp 143ndash5 although the year of the com-pletion of the manuscript is misprinted there as 788 CE (see ibid p 599 forthe real date) See also J-M Sauget lsquoLes Fragments de lrsquoAsceticon de lrsquoabbeIsaıe de Scete du Vatican arabe 71rsquo Oriens christianus 48 (1964) pp 235ndash59 at235 Additionally to Vaticanus arabicus 71 fos 226vndash234r the Arabic version ofthe Sermo asceticus is extant in Sinai Arabic 236 fos 208rndash215v Sinai Arabic571 fos 216rndash222v and Paris Bibliotheque nationale de France Arabe 253fos 246rndash250v There is another witness of the text in the Vaticanus arabicus695 but this is just a modern copy made from Vaticanus arabicus 71

8 See Sauget lsquoUne version arabe du ldquoSermon ascetiquerdquo drsquoEtienne leThebainrsquo pp 371ndash2 K Samir lsquoStephen the Thebanrsquo in A S Atiya (ed)The Coptic Encyclopedia vol 7 (New York Macmillan 1991) pp 2154bndash2155b at 2155b

9 E des Places lsquoLe ldquoDiscours ascetiquerdquo drsquoEtienne de Thebes Texte grecinedit et traductionrsquo Le Museon 82 (1969) pp 35ndash59 Des Placesrsquos edition ofthe Greek has served as the basis for a few modern translations French trans-lation by Dom M van Parys in L Regnault et al Enseignements des Peres dudesert Hyperechios Etienne de Thebes Zosime (Spiritualite orientale 51Begrolles-en-Mauges Solesmes 1991) pp 57ndash91 Italian translation in LCremaschi Parole dal deserto Detti inediti di Iperechio Stefano di Tebe eZosima (Padri orientali Magnano Comunita di Bose 1992) pp 51ndash88 English

ALIN SUCIU630

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Although des Places was aware that Athos Lavra Γ8 fos 29vndash34v

contains the same work this codex remained inaccessible tohim10 Two other Athonite manuscripts have surfaced recentlyboth of them attributing the Sermo to the iconodule martyrStephen the Younger Panteleimon 114 fos 22rndash29r (fifteenthcentury) and Lavra Λ181 pp 67ndash75 (eighteenth century)11 Anew edition of the Greek text based on all the manuscripts iden-tified to date remains a desideratum

In 1970 Gerard Garitte edited the Georgian version of theSermo asceticus which is preserved in a single manuscript from theMonastery of St Catherine at Sinai (Georgian 35 fos 90rndash94r tenthcentury)12 According to Garitte the Georgian text was translatedfrom Greek This version is shorter omitting two large chunks ofthe text corresponding to sectsect11ndash49 and 67cndash83 of the Greek

The Geiez version is contained in only one manuscriptEMML 4493 fos 103rndash105r It was copied in 1528 CE and it iscurrently kept in the church of Gur Sellase in the region ofMoga-Weuroadeuroara (ሞጋ-ወደራ) in the North Seuroawa (ሸዋ) province13

The Ethiopic text was rendered from Arabic Interestingly itstops abruptly after sect78 of the Arabic text edited by Sauget theremaining part of the codex accommodating extracts from theAreuroagawi Meuroanfeuroasawi the Ethiopic name of the eighth-centuryEast Syrian mystic John of Dalyatha14 Additionally a Geieztranslation of sect37 of the Sermo asceticus features anonymously in

translation by T Vivian in T Vivian et al Words to Live By Journeys inAncient and Modern Egyptian Monasticism (Kalamazoo Cistercian Publications2005) pp 283ndash321

10 The manuscript was identified for the first time in J Darrouzes lsquoEtiennele Thebainrsquo in Dictionnaire de spiritualite ascetique et mystique vol 42 (ParisBeauchesne 1961) pp 1525ndash6 at 1525

11 Fr Filotheus Balan of Petru Voda Monastery Romania found the manu-scripts during a research trip to Mount Athos

12 G Garitte lsquoLe ldquoDiscours ascetiquerdquo drsquoEtienne le Thebain en georgienrsquoLe Museon 83 (1970) pp 73ndash93 for the description of the manuscript seeGaritte Catalogue des manuscrits georgiens litteraires du Mont Sinaeuroı (CSCO 165Subsidia 9 Louvain L Durbecq 1956) p 111

13 The manuscript is described in G Haile A Catalogue of EthiopianManuscripts Microfilmed for the Ethiopian Manuscript Microfilm Library AddisAbaba and for the Hill Monastic Manuscript Library Collegeville vol 10(Collegeville MN HMMLSt Johnrsquos University 1993) pp 181ndash8 See alsoA Bausi lsquoMonastic Literaturersquo in S Uhlig (ed) Encyclopaedia Aethiopicavol 3 HendashN (Wiesbaden Harrassowitz 2007) pp 993andash999b at 996a I amcurrently preparing the edition of the Geiez version

14 On John of Dalyatha see eg R Beulay lsquoPrecisions touchant lrsquoidentite etla biographie de Jean Saba de Dalyatharsquo Parole de lrsquoOrient 8 (1977ndash8) pp87ndash116

631THE SERMO ASCETICUS

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the Geuroadleuroa Abeuroaw Qddusan a Patericon collection that most likelyhas an Arabic Vorlage15

Although the Sermo asceticus has not been found until now inArmenian sectsect49ndash51 are included as two anonymous sayings in theArmenian translation of the systematic collection of theApophthegmata Patrum16 The same apophthegms are extant inGreek in several manuscripts the oldest of which is Athos LavraΒ37 inscribed in the year 970 CE17

Finally Stephen the Thebanrsquos Sermo asceticus is preserved alsoin Coptic in two fragmentary Sahidic parchment manuscriptsOne of them is a dismembered codex from the Monastery of ApaShenoute or the White Monastery as it is more commonly calledsituated near Sohag in Upper Egypt Fragments of another codexwere found in 1965 at Qasr el-Wizz in Nubia

THE SAHIDIC MANUSCRIPTS OF THE SERMOASCETICUS

Both Coptic manuscripts of the Sermo asceticus identified todate are incomplete The White Monastery codex has the siglumMONBON in the Corpus dei Manoscritti Copti Letterari(CMCL) database18 The only fragments of this manuscript

15 V Arras Geronticon (CSCO 476ndash7 Scriptores Aethiopici 79ndash80Louvain 1986) vol 1 p 291 (Geiez text) vol 2 p 198 (Latin translation)The saying also appears in the Arabic Patericon in Vaticanus arabicus 460 (fo144v) see J-M Sauget lsquoUne nouvelle collection ethiopienne drsquoApophthegmataPatrumrsquo Orientalia Christiana Periodica 31 (1965) pp 177ndash82 at 182 n 4

16 The text is available in the first volume of the Armenian Vitae PatrumՎարք սրբոց հարանց եւ քաղաքավարութիւնք նոցին ըստ կրկինթարգմանութեան նախնեաց vol 1 (Venice San Lazzaro 1855) pp 5601Latin translation in L Leloir Paterica armeniaca a PP Mechitaristis edita (1855)nunc latine reddita (CSCO 353 Subsidia 42 Louvain Secretariat du CorpusSCO1974) p 167 (frac14 32 R bc) French translation in L Regnault Les Sentences desPeres du desert vol 2 Nouveau recueil (2nd edn Sable-sur-Sarthe Solesmes1977) p 255

17 APSyst III46ndash47 See L Regnault Les Sentences des Peres du desertvol 3 Troisieme recueil (Sable-sur-Sarthe Solesmes 1976) p 71 LesApophtegmes des Peres Collection systematique Chapitres IndashIX ed J-C Guy(Sources chretiennes 387 Paris Les Editions du Cerf 1993) p 177 n 1 Onthis manuscript which received the siglum H in Jean-Claude Guyrsquos researchon the Greek collections of Apophthegmata Patrum see J-C Guy Recherchessur la tradition grecque des Apophthegmata Patrum (2nd edn SubsidiaHagiographica 36 Brussels Societe des Bollandistes 1984) p 120

18 Available online at httpwwwcmclit (retrieved June 2018) CMCL isan international project directed by Tito Orlandi which attempts to recon-struct virtually the dismembered manuscripts from the White Monastery

ALIN SUCIU632

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which have been published until now are two folios kept in theBiblioteca Marciana in Venice which were edited without identi-fication by Giovanni Luigi Mingarelli in 178519 Almost two hun-dred years later Tito Orlandi re-edited them but mistakenlyattributed the text to Paul of Tamma another late-antiqueEgyptian ascetic author20 In a brief note published in 1997 EnzoLucchesi properly identified the Venice fragments as belonging toStephen the Thebanrsquos Sermo asceticus21 Moreover Lucchesiadded to the same manuscript five folios in Naples (BibliotecaNazionale IB9 fos 52ndash6)22 and one fragment in Paris (BnFCopte 1321 fo 87)23 In a previous article I identified two sup-plementary fragments of MONBON namely Paris BnF Copte1332 fo 42 and Oxford Bodleian Library MS Copt F 157(P)24

19 G L Mingarelli AEgyptiorum codicum reliquiae Venetiis in BibliothecaNaniana asservatae (Bologna Typis Laelii a Vulpe 1785) pp 328ndash37 (frac14no 15)

20 T Orlandi Paolo di Tamma Opere (CMCL Rome CIM 1988) pp 65ndash8 (semi-diplomatic edition of the Sahidic text) 116ndash21 (continuous Sahidic textand Italian translation) The text of the Venice fragments features in Orlandirsquosedition as Opus sine titulo

21 E Lucchesi lsquoUne version copte du Sermo asceticus drsquoEtienne leThebainrsquo Analecta Bollandiana 115 (1997) p 252 See also Lucchesi lsquoA pro-pos drsquoune edition recente des œuvres de Paul de Tammarsquo Studia OrientaliaChristiana Collectanea 28 (1995) pp 161ndash5 where Lucchesi already states thatthe Venice leaves do not belong to the same codex as the fragments from theworks of Paul of Tamma

22 These fragments belonged to the collection of the Cardinal StefanoBorgia and were formerly kept in the Museum at Velletri near Rome see GZoega Catalogus codicum Copticorum manu scriptorum qui in Museo BorgianoVelitris adservantur (Rome Typis Sacrae Congregationis de Propaganda Fide1810) p 570 (frac14 no 234) The fragments are held today together with a sig-nificant part of Borgiarsquos Sahidic manuscripts in the National Library inNaples see P Buzi Catalogo dei manoscritti copti borgiani conservati presso laBiblioteca Nazionale Vittorio Emanuele III di Napoli (Accademia dei Lincei ndashMemorie Ser IX 251 Rome Scienze e Lettere 2009) pp 222ndash3

23 Despite Lucchesirsquos correct identification of the Venice folios as Stephenthe Thebanrsquos Sermo asceticus they have continued to be treated as parts of theworks of Paul of Tamma in Vivian et al Words to Live By pp 286ndash7 lsquo[o]nescholar [scil Lucchesi] has argued that the untitled piece cannot belong toPaul in spite of the attribution in the manuscriptrsquo Actually the fragments ofStephen the Theban published by Orlandi feature no formal identification oftheir content They have been attributed to the codex of Paul of Tammarsquoswritings (MONBGU) on the sole basis of a slight palaeographicalresemblance

24 Suciu lsquoRevisiting the Literary Dossier of Stephen of Thebesrsquo p 307

633THE SERMO ASCETICUS

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Here is a tentative codicological reconstruction of codexMONBON

Although kept today in separate volumes the two fragments inthe National Library in Paris originally belonged to the same leafThey offer portions of Sermo asceticus sectsect7 10 11 () 21 23ndash428ndash9 31ndash2 Unlike the poor vestiges in Paris the next seven sur-viving leaves of the codex are intact They preserve sectsect38ndash74 of thetext As these seven folios are paginated consecutively from 1 to14 but the last of them bears on the verso the signature of quire11 (ⲓⲁ) it becomes obvious that the scribe started the paginationof the codex again after the tenth quire It was common practice

Location Call number Pagination Hair (H)Flesh (F)

Paris BnF Copte 1321 fo87thornBnF Copte 1332frag 42C

lost HF

1 foliomissing

Venice Marciana 192 fo 99 [1]2 HFNaples National Library IB9 fo 52 34 FHNaples National Library IB9 fo 53 56 HFNaples National Library IB9 fo 54 78 FHNaples National Library IB9 fo 55 910 HFNaples National Library IB9 fo 56 1112 FHVenice Marciana 192 fo 100 1314

(end ofquire 11)

HF

unknownnumberof foliosmissing

Oxford Bodleian Library MS CoptF 157(P)

lost (lastpage of thetext andcolophon)

HF

ALIN SUCIU634

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among Coptic scribes to start anew the pagination of a manu-script while keeping consecutive the numbering of the quires25

This scribal practice can be misleading when we attempt to re-construct the succession of the leaves in fragmentary codices likethose from the White Monastery However as in the case ofMONBON the recovery of the signature of the quires proves tobe providential for the codicological reconstruction It can beestablished thus that the aforementioned cluster of folios repre-sents most of the manuscriptrsquos eleventh quire except for the firstleaf which has either been lost or not yet found Finally BodleianLibrary MS Copt F 157(P) is a small fragment having on itsrecto the end of sect107 and the beginning of sect108 which is the lastof the Sermo asceticus The verso of this fragment features vestigesof the codexrsquos colophon26

ⲙⲏ]ⲛⲁ ⲉⲗⲁⲭ ⲇ ⲓ ⲕ(ⲁⲓ) [ ]ⲇ ⲓ ⲕ(ⲁⲓ) ⲙⲁⲑⲉ [ⲟⲥ]2 ]ⲁⲡⲁ ⲭⲁⲏⲗ ⲡϣⲏⲣ ⲉ [ⲙ_ⲡ]ⲁⲧⲏⲣⲙ

ⲕⲁ]ⲗ ⲁⲙⲱⲛ ϩⲙ_ⲡⲧⲟϣ ⲡⲓⲟⲙ ϣⲗⲏⲗ ⲉϫ4 [ⲱⲛ ⲉⲡⲛⲟⲩⲧⲉ ⲕ]ⲱ ⲛⲁⲛ ⲉ_ ⲃⲟⲗ ⲙ_ⲡⲁϣⲁⲓ ⲛ_ⲛ ⲉⲛⲟ ⲃ ⲉ

] ⲁⲡⲕⲟⲥⲙⲟⲥ ⲧⲏⲣϥ_ ⲁⲩⲱ ⲛϥϯⲭ ⲁⲣ

6 [ⲉⲡⲉⲛⲕⲟⲩⲓ ⲛ_ ϩⲱⲃ ⲛ_ϭ]ⲓϫ ⲉⲧϭⲟϫⲃ_ ϫⲉ ⲙ_ⲡⲁⲧⲉⲛⲛⲟⲓ ⲕⲁ ⲗ[ⲱⲥ ⲁⲗⲗⲁ ⲉ_ϫⲓⲥⲃ]ⲱ ϥⲓ ϩⲁⲣⲟⲛ ⲉⲧⲃⲉ ⲡⲟⲥ ⲡⲁⲛⲧⲱⲕ ⲣ

8 [ⲁⲧⲟⲣ ⲁⲩⲱ ⲉϣⲱⲡⲉ] ⲁⲛϣⲱⲃⲧ_ ⲛ_ⲟⲩⲗⲉⲝⲓⲥ ϫⲉ ⲛⲧ ⲁⲛ[ⲥϩⲁⲓ ]ⲛⲟⲩⲧ ⲉ ⲙⲁⲩⲁϥ -

[ ] [Me]na the very humble deacon and [ ] the deacon andMatthe[w]

2 [ ] Apa Chael the son [of P]aterm[oute ][ ] Kalamon in the nome Fayyum Pray over

4 [us that God] forgives the multitude of our sins

25 For similar examples of discontinuous pagination in White Monasterycodices see eg E Lucchesi lsquoDeux nouveaux fragments sahidiques duPanegyrique de Gregoire le Thaumaturge par Gregoire de Nyssersquo AnalectaBollandiana 122 (2004) pp 277ndash82 at 279 T Orlandi lsquoUn codice copto delldquoMonastero Biancordquo Encomii di Severo di Antiochia Marco EvangelistaAtanasio di Alessandriarsquo Le Museon 81 (1968) pp 351ndash405 at 354ndash5 ASuciu lsquoCoptic Scribes and Manuscripts Dated and Datable Codices from theMonastery of Apa Shenoute I The Codices Inscribed by Victor Son ofShenoute (First Half of the 12th Century)rsquo Journal of Coptic Studies 16(2014) pp 195ndash215 at 207

26 This colophon was not edited in A van Lantschoot Recueil des colophonsdes manuscrits chretiens drsquoEgypte (Bibliotheque du Museon 1 Leuven J-BIstas 1929)

635THE SERMO ASCETICUS

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As is apparent from the information provided in the colophonthe manuscript was produced by several scribes including thedeacons Mena and Matthew However palaeographical argu-ments indicate that the deacon Matthew of Touton inscribed allthe fragments of the Sermo asceticus This scribe from theFayyum who had a distinctive handwriting copied several codi-ces for the White Monastery including two which are dated 656Era of the Martyrs (frac14 939ndash40 CE)27 On their basis we can safelydate the White Monastery manuscript of the Sermo asceticus tothe second quarter of the tenth century

Given that more than one scribe seems to have been involved incopying the White Monastery codex of the Sermo asceticus it isdifficult to establish which other fragments from the WhiteMonastery belonged to the same manuscript as it may beexpected to feature different handwriting styles Nevertheless itis impossible to attribute the fragments of the Sermo asceticus toMONBBQ one of the White Monastery codices that contain theSahidic version of Abba Isaiah of Scetisrsquo Asceticon as has beenproposed28 While it is true that Matthew of Touton both copied

[ ] the whole world and gives grace6 [to our little work of the] humble [hand] for we have not yetapprehended well [but still learn] Tolerate us because of theLord the Al-

8 [mighty and if] we corrupted a word for we have[transcribed] [ ] God alone

27 The colophons of these two manuscripts are edited in van LantschootRecueil des colophons pp 86ndash90 (frac14 nos 54ndash5) The first manuscript contains anencomium on the archangel Gabriel attributed to John Chrysostom see ELucchesi lsquoDeux temoins coptes de lrsquohomelie sur lrsquoarchange Gabriel attribueea Jean Chrysostomersquo Analecta Bollandiana 129 (2011) p 324 The colophonof this codex which does not have a CMCL siglum yet has survived on theverso of the fragment Vienna euroOsterreichische Nationalbibliothek K 351 Thesecond dated manuscript is MONBOQ which contains a sermon on theAscension attributed to Athanasius of Alexandria (CPG 2198 clavis coptica0446) and another one on Pentecost attributed to John Chrysostom (CPG4536 clavis coptica 0165) Apparently Matthew of Touton inscribed onlypages 84ndash92 of this codex including the colophon The first part of the manu-script came from the pen of another scribe who is not named in Matthewrsquoscolophon On the codicological reconstruction of MONBOQ see A SuciulsquoThe Borgian Coptic Manuscripts in Naples Supplementary Identificationsand Notes to a Recently Published Cataloguersquo Orientalia Christiana Periodica77 (2011) pp 299ndash325 at 317ndash19

28 Lucchesi lsquoUne version copte du Sermo asceticus drsquoEtienne le Thebainrsquop 252 lsquo[d]es indices codicologiques pointent du doigt lrsquoAsceticon drsquoIsaeuroıersquo

ALIN SUCIU636

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codex MONBBQ and collaborated in the production of MONBON a codicological detail precludes us from merging them into a sin-gle manuscript As has been explained above from the codex of theSermo asceticus has survived almost the totality of the eleventh quirewhich is paginated anew from 1 to 14 However from MONBBQare extant the last folio of quire 13 (Berlin Staatsbibliothek 1613fo 8) and the first of quire 14 (Vienna euroOsterreichischeNationalbibliothek K 9766) which are paginated 206 and 207 re-spectively29 This clearly demonstrates that the pagination of thecodex containing the Asceticon of Abba Isaiah did not start again withquire 11 This codicological argument eliminates the possibility ofattributing the fragments of Stephen the Thebanrsquos Sermo asceticus tothe same manuscript as theAsceticon of Abba Isaiah

Additionally to the White Monastery codex MONBON twofragmentary parchment leaves discovered in 1965 at Qasr el-Wizzin Nubia attest a portion of the Sermo asceticus (sectsect53ndash8)30 Theybelonged to a codex of small dimensions similar in format andpalaeographical aspect to the Sahidic manuscripts from theMonastery of Apa Jeremias at Saqqara31 On the basis of thispalaeographical resemblance to the Apa Jeremias codices whichare more or less securely dated around 600 CE we can tentativelydate the Qasr el-Wizz fragments of the Sermo asceticus to the latesixth or early seventh century32

Finally an ostracon containing the library catalogue of theMonastery of Apa Elias of the Rock in the Theban region prob-ably datable to the seventh century mentions that this monasterypossessed a book which included one or more discourses by ApaStephen the Anchorite (ⲁⲡⲁ ⲥⲧⲉⲫⲁⲛⲟⲥ ⲡⲁⲛⲁⲭⲱⲣ(ⲓⲧⲏⲥ))33 As

29 For the codicological reconstruction of this manuscript see Suciu lsquoTheBorgian Coptic Manuscriptsrsquo pp 307ndash9

30 There are two other palaeographically related fragments from the samecodex but their content has not yet been identified Dr Alexandros Tsakos(Bergen University) will soon publish the Coptic literary material from Qasrel-Wizz these fragments included

31 As I have checked only some black-and-white photographs of the frag-ments duly provided to me by A Tsakos I am not able to give the exactmeasurements of the leaves Presumably the fragments are kept today in theCoptic Museum in Cairo together with the other manuscripts found duringthe excavations at Qasr el-Wizz

32 On the dating of the manuscripts from the monastery of Apa Jeremias seeH Thompson The Coptic Version of the Acts of the Apostles and the PaulineEpistles in the Sahidic Dialect (Cambridge Cambridge University Press 1932) p x

33 R-G Coquin lsquoLe Catalogue de la bibliotheque du couvent de Saint-Elieldquodu rocherrdquo (ostracon IFAO 13375)rsquo Bulletin de lrsquoInstitut FrancaisdrsquoArcheologie Orientale 75 (1975) pp 207ndash39 at 211

637THE SERMO ASCETICUS

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Lucchesi has suggested it is likely that Stephen the Theban ismeant here34 Indeed the lemma of Stephenrsquos Commandments inParis BnF Grec 1598 calls him lsquoAbba Stephen the Anchoritersquo(Ἐντολαὶ τοῦ α ββᾶ Στεφάνου του α ναχωρητου) Unfortunately it isnot possible to know from the laconic reference in the ostracon ifthe Monastery of Apa Elias possessed a copy of the Sermo asceti-cus or of some other writing of Stephen the Theban

WAS THE SERMOASCETICUS ORIGINALLY WRITTEN IN COPTIC

In his thirty-ninth festal letter written for the occasion ofEaster 367 Athanasius of Alexandria included a list of biblicalbooks that he considered canonical35 Furthermore he mentionedother writings that although not part of the canon are useful forthe catechumens the Wisdom of Solomon Sirach EstherJudith Tobit the Didache (CPG 1735) and the Shepherd ofHermas (CPG 1052)

Although Athanasius warns that these texts are the only onesinvested with divine authority it does not mean that his proposalwas accepted as quod ubique quod ab omnibus There is rather goodevidence that long after Athanasius issued his paschal letterEgyptian Christians continued to use apocryphal and deutero-canonical books while at the same time they received with cir-cumspection the Apocalypse of John which was regarded ascanonical by the patriarch of Alexandria36 For example the

34 E Lucchesi lsquoRetractatio a propos de lrsquoidentification drsquoEtienne leThebainrsquo Analecta Bollandiana 125 (2007) pp 15ndash16 Lucchesi had proposedearlier that Stephen must be identified with the homonymous author mentionedby Palladius in Historia Lausiaca 114 and 553 see E Lucchesi lsquoVerslrsquoidentification drsquoEtienne de Thebesrsquo Analecta Bollandiana 116 (1998) p 106

35 The relevant passage can be found in S Athanase Lettres festales et pas-torales en copte ed L T Lefort 2 vols (CSCO 150ndash1 Scriptores coptici 19ndash20 Louvain Imprimerie orientaliste L Durbecq 1955) vol 1 pp 18ndash19(Sahidic text) vol 2 pp 36ndash7 (French translation) A Camplani Atanasio diAlessandria Lettere festali Anonimo Indice delle Lettere festali (Letture cris-tiane del primo millennio 34 Milan Paoline 2003) pp 510ndash11 On the back-ground of Athanasiusrsquo thirty-ninth festal letter see eg D Brakke lsquoCanonFormation and Social Conflict in Fourth-Century Egypt Athanasius ofAlexandriarsquos Thirty-Ninth Festal Letterrsquo Harvard Theological Review 87(1994) pp 395ndash419 Brakke lsquoA New Fragment of Athanasiusrsquos Thirty-NinthFestal Letter Heresy Apocrypha and the Canonrsquo Harvard Theological Review103 (2010) pp 47ndash66 Camplani Atanasio di Alessandria pp 498ndash503

36 It is not surprising that in the early phase of Coptic literature to whichbelong authors like Pachomius Paul of Tamma Shenoute and Besa one canhardly find any reference to the Apocalypse of John On the contrary the useof this text increases notably only after the seventh century CE It is likely that

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writings of Paul of Tamma which have literary connections withthose of Stephen the Theban contain quotations from and allu-sions to the Acts of Paul and Thecla (CANT 211III) the Acts ofAndrew and Matthias in the City of the Cannibals (CANT 236)the Physiologus (CPG 3766) and the Apocalypse of Paul (CANT325)37 The fact that Paul mingled biblical and paracanonicalsources has even made some modern scholars speculate that hedid not represent mainstream monasticism but rather a solitaryform of asceticism which the church could not control38

Stephen the Theban who probably wrote not very long afterAthanasius penned his thirty-ninth festal letter used in his turnin the Sermo asceticus several extra-canonical texts including 6Ezra39 and 1 Clement In the following pages I will investigate

from this period date the so-called commentary on the Apocalypse attributedto Cyril of Alexandria (clavis coptica 0107) and the homily on the Twenty-Four Elders of the Apocalypse by Ps-Cyril of Jerusalem (clavis coptica 0560)On the use of the Apocalypse of John in Coptic Egypt see C Askeland lsquoTheSahidic Apocalypse in Early Islamic Egyptrsquo in M Sigismund M Karrer andU Schmid (eds) Studien zum Text der Apokalypse (Arbeiten zur neutestamen-tlichen Textforschung 47 Berlin and Boston Walter de Gruyter 2015) pp271ndash87

37 Paul of Tamma quotes from the Acts of Paul in De humilitate 10 (claviscoptica 0252) see D Brakke lsquoThe Making of Monastic Demonology ThreeAscetic Teachers on Withdrawal and Resistancersquo Church History 70 (2001) pp19ndash48 at 41 and D Bumazhnov lsquoReigentanz der zweuroolf Tugenden in der Seeleeines Demeuroutigen Eine Plotinreminiszenz bei dem koptischen Meuroonch Paulusvon Tamma Zum Problem der Traditionszuordnungen im freurouhen euroagyptischenMeuroonchtumrsquo in D Bumazhnov (ed) Christliches euroAgypten in der speuroatantikenZeit Akten der 2 Teuroubinger Tagung zum Christlichen Orient (7ndash8 Dezember2007) (Studien und Texte zu Antike und Christentum 79 Teuroubingen MohrSiebeck 2013) pp 93ndash111 at 101 n 38 Furthermore Paul alludes to theActs of Andrew and Matthias in De cella 117 (clavis coptica 0251) In De cella110 he refers to the Physiologus as Philippe Luisier has demonstrated in lsquoPaulde Tamma Lettre sur la cellule Une traduction francaisersquo in A Bastit-Kalinowska and A Carfora (eds) Vangelo trasmissione verita Studi in onore diEnrico Cattaneo nel suo settantesimo compleanno (Oi Christianoi 15 Trapani Ilpozzo di Giacobbe 2013) pp 265ndash83 at 268 Finally in De cella 2 Paul ofTamma mentions the Acherusian Lake which appears in several apocryphaltexts including the Book of Adam the Apocalypse of Paul and the Apocalypseof Peter see K P Copeland lsquoSinners and Post-Mortem ldquoBaptismrdquo in theAcherusian Lakersquo in J N Bremmer and I Czachesz (eds) Apocalypse ofPeter (Studies on Early Christian Apocrypha 7 Leuven Peeters 2003) pp91ndash107 at 103ndash4

38 L S B MacCoull lsquoPaul of Tamma and the Monastic PriesthoodrsquoVigiliae Christianae 53 (1999) pp 316ndash19 Brakke lsquoThe Making ofMonastic Demonologyrsquo

39 The quotation from 6 Ezra is analysed in A Suciu lsquoA Quotation from 6Ezra in the Sermo asceticus of Stephen the Thebanrsquo forthcoming in Apocrypha29 (2018)

639THE SERMO ASCETICUS

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the quotations from and references to 1 Clement in the Sermoasceticus As I will argue the quotations from 1 Clement are ofprime importance for establishing the original language of ourtext I hope that this research may bring some fresh ideas to theold debate concerning the priority of Coptic or Greek originalsfor certain Egyptian ascetic writings I will try to make this issueclearer before proceeding to the analysis of the select passages

It is notorious that in the absence of proper historical docu-mentation it is difficult to decide whether a text was originallycomposed in Greek or in Coptic solely on a linguistic basisSuffice to mention in this regard the failure of Rene Draguet todemonstrate that there is an early Coptic stratum detectable insome Greek ascetic texts like Athanasiusrsquo Life of Anthony (CPG2101) the Historia Lausiaca (CPG 6036) and the Asceticon ofIsaiah of Scetis40 Another way to establish the original languagein which a literary work was written is by examining the biblicalquotations However this method remains highly contentious be-cause translators usually adjusted quotations in order to conformthem to the version of the Bible in the target language It is there-fore not surprising to discover that the biblical quotations followthe Greek version of the Bible in Greek texts and the Coptic ver-sion in Coptic translations of the same works This adjustment ofbiblical quotations during the translation process constitutes aserious obstacle when we tackle the question of Greek versusCoptic originals

However the situation changes when we deal with quotationsfrom extra-canonical writings As these quotations are usuallymuch harder to identify than those from biblical texts translatorsand copyists could not adapt them so easily to the target languageConsequently they may shed a good deal of light on the questionof the original language of some Egyptian texts that exist both inGreek and in Coptic and whose original language is otherwise

40 R Draguet La Vie primitive de saint Antoine conservee en syriaque(CSCO 417ndash18 Scriptores syri 183ndash4 Louvain Secretariat du CorpusSCO1980) vol 2 pp 100ndash112 Draguet lsquoLe Chapitre de lrsquoHistoire Lausiaque surles Tabennesiotes derive-t-il drsquoune source coptersquo Le Museon 57 (1944) pp53ndash145 and 58 (1945) pp 15ndash95 Draguet lsquoUne nouvelle source copte dePallade Le ch VIII (Amoun)rsquo Le Museon 60 (1947) pp 227ndash55 Draguet LesCinq recensions de lrsquoAsceticon syriaque drsquoabba Isaıe 4 vols (CSCO 289ndash90 293ndash4 Scriptores syri 120ndash3 Louvain Secretariat du CorpusSCO 1968) vol 3pp 44ndash72

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difficult to establish Stephen the Thebanrsquos Sermo asceticus ishighly relevant in this context because it quotes directly from anon-canonical text ie 1 Clement which has survived both inGreek and in Coptic (Akhmimic) allowing thus a proper com-parative study As we will see the evidence that can be gleanedfrom this comparison leans heavily in favour of a Coptic originalof the Sermo asceticus

In sectsect25ndash8 Stephen the Theban uses 1 Clement 171ndash6 in a dis-cussion about the humility of the saints mentioned in Jewishscriptures In this context he quotes an apocryphal saying ofMoses which appears in 1 Clement 17641 As this portion of thetext is lost in Sahidic because of the fragmentary state of themanuscripts I will refer here only to the Greek version of theSermo asceticus

Clement of Alexandria also quotes this apocryphal saying ofMoses in his fourth book of the Stromata (CPG 1377) under theform ἐγὼ δέ εἰμι ἀτμὶς ἀπὸ χύτρας43 However in view of the factthat Stephen obviously knew 1 Clement since he quotes from itelsewhere in the Sermo asceticus there can be no doubt that theApostolic Father was his immediate source

1 Clement 17642 Sermo asceticus 27

Ἐγὼ δέ εἰμι ἰσχνόφωνος καὶβραδύγλωσσος καὶ πάλινλέγει Ἐγὼ δέ εἰμι ἀτμὶςἀπὸ κύθρας

πρόσεχε Μωϋσῇ λέγοντιἰσχνόφωνος εἰμι καὶ ἀτμὶς ἐκτῆς χύτρας

lsquoBut I am weak of speech andslow of tonguersquo And he saysagain lsquoBut I am smoke from the potrsquo

Pay attention to Moses who sayslsquoI am weak of speech and smokefrom the potrsquo

41 The quotation was identified for the first time by M Aubineau Homeliespascales (cinq homelies inedites) (Sources chretiennes 187 Paris Les Editionsdu Cerf 1972) p 240

42 Greek text from J B Lightfoot The Apostolic Fathers part 12 Clementof Rome (London Macmillan 1890) p 65

43 See Clement Stromata IV171064 in Clemens Alexandrinus vol 2Stromata Buch IndashVI ed O Steuroahlin and L Freurouchtel (GCS 52 BerlinAkademie-Verlag 1985) p 295

641THE SERMO ASCETICUS

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Given that this passage could not be traced to any canonicaltext some of the scribes who copied the Sermo asceticus musthave found it suspicious Thus it is omitted in the codex LavraΓ8 but also in the Arabic and Ethiopic versions which can ultim-ately depend at this point on a textual tradition represented by theAthonite manuscript

In Sermo asceticus sect71 Stephen warns the monk against rashjudgement In ascetic literature judging others is strictly forbid-den not only because it goes against the teaching of the Scriptures(cf Matt 71 Luke 637 41 John 87 Ro 21 etc) but also be-cause one of the cardinal virtues of the solitary monk is humilityand mourning over onersquos own sins Judging others is actually ademonic temptation meant to disturb the hesychia the peace ofmind As Graham Gould adroitly writes the lsquonumber of storiesillustrating the necessity of not judging others and the urgencywith which abstaining from judgement was commended confirmsthe importance of the problem of judgementrsquo for the earlyEgyptian monks44 It is in this context that Stephen the Thebanquotes from what he calls lsquothe written wordrsquo Notably the Sahidicand the Greek texts are different at this point albeit they expressthe same idea

Sermo asceticus 71 (Sahidic) Sermo asceticus 71 (Greek)

ⲉⲧⲃⲉ ⲡϣⲁϫⲉ ⲉⲧⲥⲏϩ ϫⲉ

ⲉⲧⲉⲧⲛⲟ ⲛϩⲏⲏⲃⲉ ⲉϫⲛⲛⲉⲛⲟⲃⲉ

ⲛⲛⲉⲧϩⲓⲧⲟⲩⲱⲧⲉⲛ ⲉⲧⲉⲧⲛⲱⲡ

ⲙⲡⲉⲩϣⲱⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛ ⲛⲉ

χάριν τοῦ λόγου τοῦγεγραμμένου πενθήσατε ἐπὶ ταῖςταλαιπωρίαις ἀλλήλων καὶλογίζεσθε ὅτι τὰ ὑστερήματααὐτῶν ὑμῶν ἐστιν

( ) because of the written wordlsquoMourning over the sins of yourneighbours you are counting theirshortcomings to be yoursrsquo

( ) because of the written wordlsquoMourn over the miseries of oneanother and reckon that theirshortcomings are yoursrsquo

44 G Gould The Desert Fathers on Monastic Community (Oxford EarlyChristian Studies Oxford Clarendon Press 1993) p 123

ALIN SUCIU642

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In fact the passage offers a direct quotation from 1 Clement26 As this part of 1 Clement is preserved in Greek but also intwo Akhmimic Coptic manuscripts we can analyse it in both lan-guages Interestingly while the Greek Sermo asceticus does notcorrespond to the original text of 1 Clement the Sahidic followsexactly what we find in the Akhmimic version

Albeit written in different dialects the quotation from 1Clement in the Sahidic Sermo asceticus and the parallel Akhmimictext are lexically and syntactically identical which cannot beexplained as a mere accident By contrast the Greek Sermo asceti-cus diverges so much from the original text of 1 Clement that itcannot under any circumstances be called a quotation of it des-pite the fact that this is precisely what it claims to be

Furthermore while the quotation in the Greek Sermo asceticusdiffers from the original 1 Clement it presents several featureswhich seem to indicate that it is a translation from the CopticThus the word order does not follow the original Greek text of 1Clement but the Coptic placing the verb at the beginning of eachclause of the quotation rather than at the end the verb λογίζομαιlsquoto count to reckonrsquo seems to be rather a translation of theCoptic ⲱⲡ than a synonym of κρίνω which is used by Clement in

1 Clement 26 (Akhmimic)45 1 Clement 26 (Greek)46

ⲉⲧⲉⲧⲛⲣ ϩⲏⲃⲉ ⲁϫⲛⲛⲛⲁⲃⲉ

[ⲛⲛⲉⲧ]ϩⲓⲧⲟⲩⲱⲧⲛⲉ ⲉⲧⲉⲧⲛⲱⲡ

ⲙⲡⲟⲩϣⲧⲁ ϫⲉ ⲛⲱⲧⲛⲉ ⲛⲉ

ἐπὶ τοῖς παραπτώμασιν τῶνπλησίον ἐπενθεῖτε τὰὑστερήματα αὐτῶν ἴδια ἐκρίνετε

Mourning over the sins of yourneighbours you are counting theirshortcomings to be yours

You mourned over the trespassesof your neighbours you judgedtheir shortcomings to be yours

45 C Schmidt Der erste Clemensbrief in altkoptischer euroUbersetzung (Texte undUntersuchungen 321 Leipzig J C Hinrichs 1908) p 33 F ReurooschBruchsteuroucke des ersten Clemensbriefes nach dem achmimischen Papyrus derStrassburger Universiteuroats- und Landesbibliothek mit biblischen Texten derselbenHandschrift (Strasbourg Schlesier amp Schweikhardt 1910) p 5

46 Lightfoot The Apostolic Fathers part 12 pp 18ndash19

643THE SERMO ASCETICUS

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his letter the conjunction ὅτι stands for the Coptic ϫⲉ and doesnot appear in the parallel passage of 1 Clement in Greek

If a Greek original of the Sermo asceticus is admitted then onemust suppose that the translator into Coptic either knew byheart 1 Clement or went through the pain of searching for thesource of the quotation found it and adapted it according to theCoptic version of this writing However such a possibility mustbe excluded from the outset because as we have seen the quota-tion in the Greek Sermo asceticus does not correspond to the par-allel passage in 1 Clement making it difficult for the translator toidentify its source

One additional remark is in order here concerning the shift intense between the Coptic and the Greek texts of the Sermo asceti-cus at the beginning of the quotation The quotation in Greek fea-tures an imperative whereas the Sahidic is a focalizedcircumstantial clause If we hypothesize that the Greek is in fact atranslation of the Coptic it is apparent that this discrepancy isdue to the fact that the Greek translator failed to identify thequotation from 1 Clement and tried to adapt the text according toJames 49 and 51 which must have sounded more familiarταλαιπωρήσατε καὶ πενθήσατε καὶ κλαύσατε (49) κλαύσατεὀλολύζοντες ἐπὶ ταῖς ταλαιπωρίαις ὑμῶν (51)

Because the translators could not find its source this passagefrom 1 Clement was problematic for the ancient translators of theSermo asceticus For example while keeping the imperative clauseof the Greek text the Arabic translator (or a later scribe) misat-tributed the quotation to Paul

as it is written in Paul lsquoCry over your sins of one another and as toyour shortcomings consider that they are yoursrsquo

In its turn the Geiez version mentions that the text appears lsquointhe Lawrsquo (በውስተ ሕ[ግ])

EMML 4493 fo 104v col C lines 32ndash6

በከመ ጽሑፍ በውስተ ሕ[ግ] ኢትርኣዩ ኣበሳ ቢጽክ[ሙ] በበይናቲክሙ ወሐል[ዩ] ሕፀፀክሙ ከመ ለክሙ ይእቲ

as it is written in the Law lsquoDo not see the sin of each another andconsider your deficiency as it is yoursrsquo

It is thus obvious that the quotation from 1 Clement 26 was chal-lenging not only for the Greek translator but also for those who

ALIN SUCIU644

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rendered the Sermo asceticus into Arabic and Geiez As to theGeorgian this version does not contain the portion of the textthat interests us here Because none of the translators was able tofind the source of the quotation they all tried to explicate thetext as can be judged from the fact that each version gives a dif-ferent text at this point It is only the Sahidic that follows ad lit-teram the Coptic version of 1 Clement

Furthermore in sect43 b which is extant only in Sahidic Stephenthe Theban refers again to 1 Clement this time to 306 lsquoGoddetests those who praise themselves alonersquo47 Unfortunately asthis paragraph of the Sermo asceticus does not appear in Greekwe cannot compare properly the two texts Nevertheless we canobserve again that the Sahidic obviously depends on the Copticversion of 1 Clement

In the light of this evidence it is tempting to speculate thatStephen the Theban wrote the Sermo asceticus in Coptic and ei-ther used the Akhmimic version of 1 Clement or more likely alost Sahidic version which served as a model for the Akhmimictext Thus we can propose a Coptic original of the Sermo asceticus

1 Clement 306 (Greek)48 1 Clement 306(Akhmimic)49

Sermo asceticus43b (Sahidic)

αὐτεπαινετοὺς γὰρμισεῖ ὁ θεός

ⲡⲛⲟⲩⲛⲧⲉ ⲅⲁⲣ ⲙⲁⲥⲧⲉ

ⲛⲛⲉⲧⲧⲙⲁⲓeuroⲟⲙⲙⲁⲩ ⲟⲩⲁⲉⲉⲧⲟⲩ

ⲡⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲛⲛⲉltⲧgtⲧⲙⲁⲓⲟ

ⲙⲙⲟⲟⲩ ⲙⲁⲩⲁⲁⲩFor God detests thosewho praise themselves

For God detests thosewho praise them-selves alone

God detests thosewho praise them-selves alone

47 Remarkably the same passage appears in an ascetic text attributed toPachomius De monacho iniuriae memore (CPG 23541) see L T Lefort Œuvresde S Pachome et de ses discιples 2 vols (CSCO 159ndash60 Scriptores coptici 23ndash4Louvain Imprimerie orientaliste L Durbecq 1956) vol 1 p 3 ⲡⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉⲙⲡⲉⲧⲧⲙⲁⲓeuroⲟ ⲙⲙⲟϥ ⲟⲩⲁⲁϥ (lsquoGod detests whoever praises himself alonersquo)

48 Lightfoot The Apostolic Fathers part 12 p 9749 Schmidt Der erste Clemensbrief p 80

645THE SERMO ASCETICUS

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from which derive the other versions according to the followingstemma

My philological argument remains to be re-evaluated once weunderstand better the fourth-century social and historical contextin which ascetics like Stephen the Theban wrote Nevertheless itis perhaps time to challenge the conventional view according towhich most if not all monastic literary productions of the periodwere written in Greek Thus even in cases such as the Lives ofPachomius or the letters of Antony which were at least originallyaddressed to audiences that spoke Coptic scholars have preferredto postulate Greek originals50 This position primarily rests onthe assumption that during the fourth century and later nativeEgyptian monks were not capable of writing texts charged with aspecific theological vocabulary One may recall for example thatFrancois Halkin spoke about lsquolrsquoimpuissance nativersquo that preventedCoptic-speaking Pachomian monks from composing narrativesabout the founder of the Koinonia51 According to Halkin it was

50 On the problem of the original language of the Lives of Pachomius see PRousseau Ascetics Authority and the Church in the Age of Jerome and Cassian(Oxford Historical Monographs Oxford Oxford University Press 1978) pp245ndash7 For the Letters of Antony see P Luisier lsquoAutour drsquoun livre recent etdes lettres de S Antoinersquo Orientalia Christiana Periodica 61 (1995) pp 201ndash13 who argues in favour of a Greek original

51 F Halkin Sancti Pachomii Vitae Graecae (Subsidia hagiographica 19Brussels Societe des Bollandistes 1932) p 103

ALIN SUCIU646

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rather the Hellenist monks who put together the first Lives ofPachomius which were only later translated into Coptic

On the other hand if we favour the pre-eminence of Greekoriginals for Egyptian ascetic writings it is hard to explain the ap-pearance of such a prolific author as Shenoute of Atripe who ob-viously wrote Coptic52 It is likely that Shenoute did not appearin a vacuum but other authors who used Coptic as a literary lan-guage must have preceded him For his part Tito Orlandi hasargued that one such author who wrote Coptic was the MiddleEgyptian ascetic Paul of Tamma53 It is thus possible to imaginethat Shenoute sprang up in a historical context in whichPachomius Paul of Tamma and Stephen the Theban had alreadyused Coptic as a literary vehicle In this case Stephen theTheban could rightly be considered as one of the early authors ofCoptic literature

EDITION OF THE SAHIDIC TEXT OF THE SERMOASCETICUS

The following edition is semi-diplomatic However the supra-lineation system does not reproduce that of the manuscript beingstandardized by the editor In the translation the paragraphs fol-low the numbering system established by Sauget in his edition ofthe Arabic version of the Sermo asceticus which was subsequentlyadopted by des Places for the Greek text and by Garitte forthe Georgian

52 Enzo Lucchesi for example believes that Shenoute also wrote at leastsome of his texts in Greek something which cannot be completely ruled outsee his article lsquoChenoute a-t-il ecrit en grecrsquo in Melanges AntoineGuillaumont Contributions a lrsquoetude des christianismes orientaux (CahiersdrsquoOrientalisme 20 Geneva Patrick Cramer 1988) pp 201ndash10

53 Orlandi Paolo di Tamma See also Luisier lsquoPaul de Tammarsquo p 267who agrees that Paul of Tammarsquos De cella may have been written in Copticalthough he leaves the question open For arguments concerning the fact thatPaul wrote in Coptic see A Suciu lsquoSitting in the Cell The LiteraryDevelopment of an Ascetic Praxis in Paul of Tammarsquos Writings With anEdition of Some Hitherto Unknown Fragments of De Cellarsquo JTS NS 68(2017) pp 141ndash71 at 159ndash60

647THE SERMO ASCETICUS

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ctober 2018

BnF Copte 1321 fo 87r thorn BnF Copte 1332 frag 42Cv

unknown number of lines missing unknown number of lines missing[ ] [ [[ ]ⲧⲃ[ ⲙ [[ ] ⲁⲩⲱ [ⲙ] ⲁⲩⲱ [ⲡⲇⲓⲁ]ⲡⲉⲣϯⲧⲱⲛ ϩⲛ ⲃⲟⲗⲟ [ⲥ ⲛⲁϣϭⲙ]ⲗ ⲁⲁⲩ ⲛϩⲱⲃ- ϭⲟⲙ ⲉⲣ [ⲟⲕ ⲁⲛ][ⲙ]ⲡ ⲉⲣϣⲱⲡⲉ ϣⲱⲡⲉ [ⲉⲕⲙⲟⲧⲛ][ⲉ]ⲕⲟ ⲛⲛⲁϣⲧ ⲉⲕⲑⲃⲃⲓⲏ [ⲩ ⲉ][ϫ]ⲉ ⲛⲅⲙⲟⲩ ϩⲁ ⲣⲱⲙⲉ ⲛ[ⲓⲙ-][ⲑ]ⲏ ⲙⲡⲉⲕⲟⲩⲟ ϭⲱϣⲧ ⲉ[ⲡⲉⲕ][ⲉⲓϣ]- ⲥⲁϩ ⲛⲑⲉ [ⲁϥ][ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲱ ⲙⲟⲟϣ[ⲉ ϩⲛ][ⲡⲁϣ]ⲏⲣⲉ ⲉⲕⲟ ⲑⲃⲃⲓⲟ [ⲉϥⲕⲱ][ ] ⲙ ⲛⲁⲛ ⲛ [ⲟⲩⲥⲙⲟⲧ]

unknown number of lines missing ϫⲉⲕ[ⲁⲥ[ ] [ ϣⲱ [ⲡⲉ[ ⲡⲱ]ⲧ ⲛⲧⲉ [ⲩⲛⲟⲩ] ⲟ [ⲛⲛⲁⲓ] ⲧⲏⲣⲟⲩ [] ⲡ [[ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲙ unknown number of lines missing[ ]ϥ ⲱ ⲡⲁ

[ϣⲏⲣ]ⲉ ⲁⲗ[ⲗⲁ ϣ]ⲱⲡⲉ ⲛ

[ⲣⲙⲣ]ⲁϣ ϫⲉ ⲛ[ⲣⲙⲣ]ⲁϣ ⲛⲉⲧ

[ⲛⲁⲕ]ⲗⲏⲣⲟⲛⲟ[ⲙⲉⲓ ⲙ]ⲡⲕⲁϩ

margin

ALIN SUCIU648

Dow

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ctober 2018

BnF Copte 1321 fo 87v thorn BnF Copte 1332 frag 42Cr

unknown number of lines missing unknown number of lines missing[ ] [ ] [[ ]- [ ]-[ϭⲱϣⲧ ⲉⲓ]ⲏⲥⲁⲓⲁⲥ ϭⲱϣⲧ ⲉⲡ[ⲧⲉ][ⲉϥⲱ]ϣ ⲉⲃⲟⲗ ⲉϥ ⲗⲱⲛⲏⲥ ⲡⲁ[ϣⲏ][ϫⲱ] ⲙⲙⲟⲥ ϫⲉ ⲉⲣⲉ ⲣⲉ ⲉⲁⲡⲛⲟⲩⲧ [ⲉ][ⲧⲛ]ⲇ ⲓⲕⲁⲓeuroⲟⲥⲩ ⲧⲙⲁⲓⲟϥ ⲉⲧ ⲃ [ⲉ][ⲛⲏ] ⲧⲏⲣⲥ ⲟ ⲛⲑⲉ ⲡⲉϥⲑⲃⲃⲓⲟ[ⲛⲛⲉ]ⲓⲧⲟⲉⲓⲥ ⲛϣ ⲙⲟⲟϣⲉ ϩⲛⲟⲩ

[ⲣⲱ ⲙ]ⲡⲉⲕⲉⲙ ϩⲏⲕⲉ ⲡⲁϣ [ⲏⲣⲉ][ⲧⲟ ⲉⲃⲟ]ⲗ- ϫⲉϣⲁⲣ [ⲉⲧⲙⲛⲧ][ⲁⲩⲱ ⲡⲉ]ⲛϫⲟⲉⲓeuroⲥ ϩⲏⲕⲉ [ⲑⲃⲃⲓⲉ ⲡ][ⲁϥϯⲥⲃ]ⲱ ⲛⲛⲉ ⲣⲱⲙⲉ [-][ⲧⲟⲩⲏϩ] ⲛⲥⲱϥ ⲙⲡⲉⲣ[ ][ϫⲉ ⲉⲧⲉⲧ]ⲛϣⲁⲛ [[ⲉⲣ ϩⲱⲃ ⲛ]ⲓⲙ ⲛ unknown number of lines missing[ⲧⲁⲩⲟⲩⲉϩ]ⲥ ⲁ ϩⲛ ⲉ [ ] ϫ ⲉ[[ⲙⲙⲟⲟⲩ ⲛⲏⲧ]ⲛ [ ]ⲛⲉⲧϣ[

unknown number of lines missing ⲕⲁⲧⲁ ⲧ[ⲉⲛⲧⲟ][ ] ⲛ ⲗⲏ ⲙⲡ[ⲉⲭⲥ][ ] ⲛ ⲧⲁⲣⲉⲕ[ⲥⲉⲣⲃⲉ ⲉⲡ][ ]ⲛⲉ ⲛⲟⲩⲧⲉ [ⲁⲩⲱ ⲡ]

ⲛⲟⲩⲧⲉ [ⲛⲁⲕ-ⲥⲉⲣⲃⲉ ⲉⲡ[ⲛⲟⲩⲧⲉ]ⲛϥϩⲗⲟ [ϭⲛⲅⲥⲟ[ⲟⲩⲛ ⲙⲡⲉϥ]ⲟⲩⲱ[ϣ

margin

649THE SERMO ASCETICUS

Dow

nloaded from httpsacadem

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ctober 2018

Venice Marciana 192 fo 99r

[ⲁ]ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ϭⲱϣⲧ ϩⲏⲧϥϣⲱⲡⲉ ⲛⲑⲉ ⲛ ⲛⲟⲩⲙⲟⲧⲛⲉⲥⲛⲉⲓⲥⲁϩ ⲛⲛⲉⲉⲃ ⲡⲁϣⲏⲣⲉ ⲧⲁⲁⲕ

ⲉⲧⲉ ⲣϩⲙⲙⲉ ⲙ ⲉⲡⲛⲟⲩⲧⲉ ϩⲛⲡⲉⲩϫⲟⲓ ⲉⲕ 5 ⲧⲉⲕϭⲟⲙ ⲧⲏⲣⲥ ϭⲱϣⲧ ⲉⲃⲟⲗ ⲧⲁⲣⲉϥⲙⲓϣⲉ ⲉϩ

ϩⲏⲧϥ ⲙⲡⲧⲏⲩ ⲣⲁⲓ ⲉϫⲱⲕ ⲛϥϫⲉ ⲉϥⲛⲏⲩ ⲛⲁⲕ ⲥⲕⲉⲡⲁⲍⲉ ⲙ

ϩⲛⲁϣ ⲛⲥⲁ- ⲙⲟⲕ ⲛϥϯⲏ ⲛϥⲉⲓ ⲛⲧⲏⲩ ⲛ 10 ϭⲟⲙ ⲛⲁⲕ ⲛϥⲛⲟⲩⲃⲉ ⲏ ⲛϥ ⲙⲓϣⲉ ⲙⲛⲛⲉⲧ

ⲉⲓ ⲛⲧⲏⲩ ⲛϩⲉ ⲙⲓϣⲉ ⲛⲙⲙⲁⲕⲃⲱⲱⲛ- ϫⲉ ⲁϫⲉⲛ ⲡⲛⲟⲩⲧⲉ

ϣⲱⲡⲉ ⲉⲕϫⲟⲟⲣ ⲛⲅⲛⲁⲉϣϭⲙ

ϩⲙⲡⲡⲟⲗⲩ 15 ϭⲟⲙ ⲁⲛ ⲉⲉⲣⲗⲁ

ⲙⲟⲥ ⲛⲅⲱϣ ⲁⲩ ⲁⲗⲗⲁⲉⲃⲟⲗ ϫⲉ ⲧⲱ ⲉⲣϣⲁⲛⲡⲣⲱⲙⲉ

ⲟⲩⲛⲅ ⲡⲧⲏⲩ ⲧⲱⲃϩ ⲙⲡⲛⲟⲩ

ⲛⲉⲙϩⲓⲧ ⲛⲅ ⲧⲉ ϣⲁⲣⲉⲡ

ⲉⲓ ⲡⲧⲟⲩⲣⲏⲥ 20 ⲛⲟⲩⲧⲉ ϯ ϭⲟⲙ

ⲛⲅⲛⲓⲃⲉ ⲉϩⲟⲩⲛ ⲛⲁϥ ⲛϥⲣⲟⲉⲓⲥϩⲙⲡⲁⲕⲩⲡⲟⲥ ⲉⲣⲟϥ ⲛϥⲙⲁϩϥⲛⲧⲉⲛⲁϩⲏⲛⲉ ⲛⲥⲟⲫⲓⲁ ϩⲓϯ ⲙⲡⲉⲩⲥⲧⲟⲓ- ⲙⲛⲧⲣⲉⲙⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 25 ϩⲏⲧ ⲛϥϫⲓ

ⲧⲉⲕⲣⲓ ⲡⲁ ⲙⲟⲉⲓⲧ ϩⲏⲧϥ

ϣⲏⲣⲉ ⲙⲡⲉⲣ ⲉϩⲟⲩⲛ ⲉⲡⲉϥ

ϣⲱⲡⲉ ⲛⲑⲉ ⲛ ϣⲟϫⲛⲉ-ⲛⲓⲕⲣⲓⲧⲏⲥ- ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲉⲣϩⲓⲥⲉ ⲉⲧⲱ 30 ⲧⲉⲕⲣⲓ ⲙⲡⲣⲃϩ ⲁⲩⲱ ⲥⲉⲛⲁ ϣⲱⲡⲉ ⲉⲕ

ⲥⲱⲧⲙ ⲉⲣⲟⲕ ⲥⲟⲣⲙ ⲉⲃⲟⲗ-ⲉⲕϩⲛⲟⲩϩⲓⲥⲉ ⲛⲏⲫⲉ ⲙⲙⲟⲕ

ALIN SUCIU650

Dow

nloaded from httpsacadem

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ctober 2018

Venice Marciana 192 fo 99v

ϫⲉ ⲉⲕϩⲙⲟⲟⲥ ⲙⲁⲩⲁⲁⲕ ϫⲉ ⲡ

ⲛⲁϣ ⲛϩⲉ ⲙⲡⲣ ⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲉⲣ ⲑⲉ ⲛⲛⲓⲧⲃⲛⲏ ⲛⲛⲉltⲧgtⲧⲙⲁ

ⲉⲧϫⲱⲣⲙ ⲛ ⲓⲟ ⲙⲙⲟⲟⲩ ⲙⲁⲩ

ⲥⲁⲡⲣⲱⲙⲉ ⲁⲗ 5 ⲁⲁⲩ-ⲗⲁ ⲁⲣⲓⲡⲣⲱⲙⲉ ϣⲁϥϭⲱϣⲧ ⲇⲉ

ⲛⲧⲟϥ ⲉⲧϫⲱ ⲛⲧⲟϥ ⲉϫⲙⲣⲉⲙ ⲛⲥⲁⲡⲧⲃ ⲡⲉϣⲗⲏⲗ ⲛ

ⲛⲏ- ⲛⲉⲧⲑⲃⲃ ⲓⲏⲩ-ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ⲕⲁ ⲟⲩ ⲧⲉⲕⲣⲓ ⲙⲡⲣ

ⲣⲟⲉⲓⲥ ⲛⲧⲟⲟⲧⲕ ⲕⲁ ⲗⲁⲁⲩ ⲙⲙⲣ

ⲙⲡⲉⲣⲕⲁ ⲡⲥⲱ ⲣⲉ ⲛⲧⲟⲟⲧⲕ ⲙⲁ ϩⲛⲧⲣⲓ ⲉⲣⲉ ϩⲱ ⲉⲡⲉϩⲟⲟⲩ

ⲡⲉⲕϩⲏⲧ ϩⲛ 15 ⲡⲉϩⲟⲟⲩ ⲉⲛⲉϥ

ⲕⲏⲙⲉ- ϩⲃⲏⲩⲉ ⲧⲁⲣⲉⲕⲁⲗⲗⲁ ⲉⲣ ⲡⲉⲕⲥⲱ ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲙⲁ ⲛⲉⲣⲡⲉ ⲙⲡ ⲡⲛⲟⲃⲉ ⲛⲧⲟϥ

ⲛⲟⲩⲧⲉ ⲛⲅⲉⲣϫ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉ

ⲛⲉⲕⲙⲉⲉⲩⲉ 20 ⲣⲟϥ ⲉⲧⲙⲁⲁϥ-ⲧⲁⲣⲉⲕϫⲡⲟ ⲛⲁⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲙⲉⲉⲩⲉ ⲉⲧⲥ ⲧⲉⲕⲣⲓ ⲡⲣⲟⲥⲙⲟⲛⲧ - ⲕⲁⲣⲧⲏⲣⲉⲓ ⲉ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲛⲉⲕϣⲗⲏⲗ

ⲧⲉⲕⲣⲓ ⲙⲡⲉⲣ 25 ⲙⲛⲛⲉⲕⲛⲏⲥⲕⲁ ⲡⲉⲕϩⲏⲧ ⲉ ⲧⲓⲁ ⲙⲛⲡⲁϫⲓⲥⲉ ⲛⲧⲟⲟⲧⲕ ⲅⲱⲛ ⲙⲡⲉⲕⲟⲩⲇⲉ ⲙⲡⲉⲣ ϩⲏⲧ ⲧⲁⲣⲉⲕϫⲁⲥⲧⲕ ϭⲱ ϩⲛⲛⲁⲡⲧⲃ

ϩⲙⲡϣⲟϫ 30 ⲃⲟ ⲙⲡϩⲏⲧⲛⲉ ⲙⲡⲉⲕ ϫⲉ ⲁϫⲉⲛ ϯⲣⲏ

ϩⲏⲧ ⲟⲩⲇⲉ ⲛⲏ ⲙⲛⲡⲧⲃⲃⲟ

ⲙⲡⲣⲧⲙⲁⲓⲟⲕ

651THE SERMO ASCETICUS

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Naples National Library IB9 fo 52r

ⲙⲉⲛⲗⲁⲁⲩ ⲛⲁ ⲛⲟⲩⲧⲉ ϫⲡⲟϥ

ⲛⲁⲩ ⲉⲡⲛⲟⲩⲧⲉ- ⲛⲁⲕ ⲛⲣⲙⲛⲏⲓeuroⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲧⲁⲣⲉϥϫⲣⲟ ⲉⲙ

ⲧⲉⲕⲣⲓ ⲛⲧⲉ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ

ⲟⲩⲥⲟⲛ ⲉⲛ ϩⲉⲛ 5 ⲉⲧϯ ⲛⲙⲙⲁⲕϣⲁϫⲉ ⲉϩⲟⲩⲛ ϫⲉ ⲡⲣⲣⲟ ⲛⲙⲡⲁ

ⲛⲁⲕ ⲙⲡⲉⲣⲕⲁ ⲑⲟⲥ ⲡⲉ ⲡⲙⲉⲉⲩⲉ

ⲡⲉⲕϩⲏⲧ ϩⲓⲱ ⲙⲡⲛⲟⲩⲧⲉ ⲉⲧⲉⲟⲩ ⲧⲁⲣⲉⲕϭⲱ ⲡⲗⲟⲅⲓⲥⲙⲟⲥ ⲡⲉⲉⲕⲙⲟⲧⲛ ⲛⲧⲉ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲡⲉⲕϩⲏⲧ ϭⲱ ⲧⲉⲕⲣⲓ ϯ ⲉϩⲟⲩⲛ

ⲉϥⲥϭⲣⲁϩⲧ ϫⲉ ⲉϩⲣⲁⲕ ⲧⲁⲣⲉⲕⲛⲁϣⲉ ⲙⲙⲉⲉⲩⲉ ϫⲓ ⲙⲡⲉϩⲙⲟⲧⲛⲧⲣⲓ- ⲛⲧⲣⲓ ϫⲉ ⲟⲩⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧ 15 ⲧⲉⲧⲣⲓ ⲛⲟⲩϩ

ⲣⲓ ⲕⲁ ⲟⲩⲙⲉ ⲙⲟⲧ-ⲗⲉⲧⲁ ϩⲛⲣⲱⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲉⲕϣⲁⲛⲕⲁ ⲣⲓ ⲙⲡⲣⲧⲥⲁⲣⲱⲕ ⲉⲃⲟⲗ ⲕⲁ ⲃⲟⲕ ⲉⲥⲱϣⲙⲟⲩⲣⲟⲉⲓⲥ ⲛⲧⲟ 20 ⲛⲥⲁⲣⲱⲙⲉⲟⲧⲕ ϫⲛⲛⲉⲩⲥ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣ

ⲁ ⲣⲙⲉⲕ ⲉⲃⲟⲗ ⲕⲁ ⲡⲣⲱⲙⲉ ⲉ

ⲧⲁⲣⲉⲕϭⲱ ϩⲛ ϭⲱϣⲧ ϩⲏⲧⲕ ⲛⲁⲡⲧⲃⲃⲟ ⲛⲧⲉ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣⲡⲉⲡⲛⲁ ⲉⲧⲟⲩ 25 ϭⲱϣⲧ ⲛⲥⲁ

ⲁⲁⲃ ⲉⲣϣⲃⲏⲣ ⲣⲱⲙⲉ ⲧⲁⲣⲉⲕⲉⲣⲟⲕ- ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲉⲧⲃⲉ ⲧⲉⲛ

ⲧⲉⲕⲣⲓ ⲡⲱⲧ ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ

ⲛⲥⲁⲡⲙⲉⲉⲩⲉ 30 ⲧⲉ ϥⲓ ϩⲁⲛⲉⲧⲉⲧⲟⲩⲁⲁⲃ ⲁⲩⲱ ⲛⲏⲩ ⲉϫⲱⲕ-ⲡⲙⲉⲉⲩⲉ ⲙⲡ ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ

ALIN SUCIU652

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Naples National Library IB9 fo 52v

ⲉⲣ ⲟⲩⲕⲩⲣⲓⲁⲕⲏ ⲡⲥⲱⲧⲙ ⲛⲛⲉⲕϩⲁϩⲧⲏⲕ ϥⲓ ⲙⲁⲁϫⲉ-ϩⲁⲣⲟϥ ⲉⲧⲃⲉ ⲧⲉⲛ ϣⲱⲡⲉ ⲉⲕⲧⲁⲛ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ϩⲏⲩ ⲡⲁϣⲏ

ⲧⲉ- 5 ⲣⲉ ⲉⲕϣⲁⲛ

ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ

ⲉⲓ ⲉⲡⲧⲟⲟⲩ ⲉⲕ ⲙⲁⲣⲟⲩⲉⲣϩⲏⲩ

ϩⲓⲱⲱϥ ϥⲓ ϩⲁ ⲛⲁⲕ ⲧⲁⲣⲉⲕⲣⲟϥ ϣⲁⲛⲧⲉϥ ⲃⲱⲕ ⲉⲧⲉⲕⲣⲓ

ϭⲉⲛ ⲟⲩⲣⲓ ⲉⲧⲃⲉ 10 ⲉⲕⲙⲟⲧⲛ -ⲧⲉⲛⲧⲟⲗⲏ ⲙⲡ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲛⲟⲩⲧⲉ ⲁⲩⲱ ⲣⲓ ⲡⲁϣⲏⲣⲉⲡⲉⲧⲡⲏϩ ϣⲁ ⲕⲁ ⲡⲙⲉⲉⲩⲉ ⲙⲡⲣⲟⲕ ⲕⲁⲧⲁ ⲧⲉⲕ ⲛⲟⲩⲧⲉ ϩⲙⲡⲉⲕ

ϭⲟⲙ ⲁⲣⲓϥ ϫⲉ ⲛ 15 ϩⲏⲧ ⲛⲛⲁⲩ ⲛⲓⲙ

ⲧⲟⲕ ϩⲱⲱⲕ ⲉⲕ ⲛⲧⲉⲧⲉϥϩⲟⲧⲉϣⲁⲛⲃⲱⲕ ⲉⲩ ⲕⲱⲧⲉ ⲉⲣⲟⲕ-ⲧⲟⲟⲩ ⲕⲛⲁⲟⲩ ϫⲉ ϣⲁⲣⲉⲑⲟⲧⲉ

ⲱϣ ⲉⲧⲣⲉⲩϯ ⲧⲟ ⲙⲡⲛⲟⲩⲧⲉⲟⲧⲟⲩ ⲛⲙⲙⲁⲕ 20 ⲛⲟⲩϫⲉ ⲉⲃⲟⲗ ϩⲛ

ⲧⲉⲛⲧⲟⲗⲏ ⲅⲁⲣ ⲧⲉⲯⲩⲭⲏ ⲛⲛⲟ

ⲙⲡⲛⲟⲩⲧⲉ ⲧⲉ ⲃⲉ ⲛⲓⲙ ϩⲓⲧⲁⲧⲁⲓ ⲛⲁⲓeuroⲛⲉ ⲛⲉϩ ⲕⲟ ⲛⲓⲙ ϩⲓⲁⲛⲟⲃⲏⲩⲉ ⲛⲧⲣⲓ ⲡⲁ ⲙⲓⲁ ⲛⲓⲙ-ϣⲏⲣⲉ- 25 ⲡⲉⲛⲧⲁϥϫⲡⲟ

ⲉⲕⲛⲏⲩ ⲉⲃⲟⲗ ⲛⲁϥ ⲛⲑⲟⲧⲉ

ϩⲛⲧⲣⲓ ⲕⲁ ⲡⲉⲕ ⲙⲡⲛⲟⲩⲧⲉϩⲏⲧ ⲙⲙⲟⲕ ϫⲛ ⲁϥϫⲡⲟ ⲛⲁϥ ⲛⲛⲉⲕⲉⲛ ⲡϫⲟⲓ ⲭⲁⲣⲓⲥⲙⲁ ⲛⲓⲙ-ⲉⲃⲟⲗ ⲉϥⲟⲡⲧ ⲛⲅ 30 ⲡⲉⲧⲉⲟⲩⲉⲛⲧⲁ ϥϣⲟⲩⲟϥ ⲛⲅⲙⲟⲟ ⲙⲙⲁⲩ ⲛⲑⲟⲧⲉ

ϣⲉ ⲉⲧⲃⲉ ⲡⲛⲁⲩ ⲙⲡⲛⲟⲩⲧⲉ ⲟⲩⲛⲛⲛⲉⲕⲃⲁⲗ ⲙⲛ ⲧⲁϥ ⲙⲙⲁⲩ ⲛ

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Col A 33ndash4 ⲛⲧⲉϥϩⲟⲧⲉ] ⲙⲡⲉϥⲟⲩⲱϣ ⲙⲛⲧⲉϥϩⲟⲧⲉ B (the Qasr el-Wizz fragment) k Col B 14 ⲡⲉⲕϩⲏⲧ] ⲡⲉⲕϩⲱⲃ B k

ⲉϩⲉⲛⲁϩⲱⲱⲣ ⲙ ⲙⲛⲧⲣⲱⲙⲉ-ⲉⲩⲙⲉϩ ⲛⲁⲅⲁ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉⲡⲉⲟⲑⲟⲛ ⲛⲓⲙ ϫⲉ ⲟⲩ ⲉⲧϣⲟⲩϣⲁⲣⲉⲑⲟⲧⲉ ⲙⲡ ⲉⲓⲧ ϫⲛⲛⲉⲡⲛⲟⲩⲧⲉ ⲧⲟⲩϫⲉ 5 ⲛⲟⲩⲧⲉ ϫⲉⲉⲣⲉⲡⲣⲱⲙⲉ ⲉⲡ ⲛⲉⲕⲕⲉⲉⲥ ⲉⲃⲟⲗⲛⲟⲃⲉ- ⲡⲉⲕϩⲱⲃ ⲧⲏⲣϥⲁⲩⲱ ϩⲛⲑⲟⲧⲉ ⲁⲣⲓϥ ⲉⲧⲃⲉ ⲡⲙⲡⲛⲟⲩⲧⲉ ⲉⲣⲉ ⲛⲟⲩⲧⲉ-ⲟⲩⲟⲛ ⲛⲓⲙ ⲣⲓ 10 ⲛⲛⲟⲩⲁⲇⲓⲕⲟⲥ ⲅⲁⲣⲕⲉ ⲙⲙⲟⲟⲩ ⲉⲃⲟⲗ ⲁⲛ ⲡⲉ ⲡⲛⲟⲩⲧⲉⲉⲙⲡⲉⲑⲟⲟⲩ- ⲉⲧⲱⲱⲃⲉ ⲛⲁⲕⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ ⲕⲁⲧⲁ ⲡⲉⲕϩⲱⲃ-ⲣⲓ ⲕⲁ ⲧⲉⲕⲣⲓ ⲧⲃⲃⲉ ⲡⲉⲕϩⲏⲧⲥⲓⲥ ⲙⲡⲉⲕⲉⲙ 15 ⲡⲁϣⲏⲣⲉ ⲧⲁⲧⲟ ⲉⲃⲟⲗ ⲛⲅⲉⲣ ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱⲛⲉϩⲃⲏⲩⲉ ⲙ ⲧⲙ ⲉⲣⲟⲕ ϩⲛⲟⲩⲡⲱⲛϩ ⲙⲟⲣⲕ ϭⲉⲡⲏ-ⲛⲧⲉⲥⲃⲱ ⲉϫⲛ ⲧⲁϩⲟⲕ ⲉⲣⲁⲧⲕⲧⲉⲕϯⲡⲉ- 20 ⲛⲟⲩⲥⲱⲧⲡ ⲙⲡⲁⲩⲱ ⲉⲕⲉϩⲱⲙ ⲉ ⲛⲟⲩⲧⲉ-ϫⲛⲛⲉⲕϫⲓϫⲉ ⲙⲡⲉⲣⲕⲁⲧⲉⲭⲉϫⲉⲉⲩⲉ ⲉⲩⲟⲩ ⲙⲙⲟⲕ ⲙⲁⲩⲁⲱϣϥ - ⲁⲕ ⲛⲅϯ ⲛⲟⲩⲙⲡⲉⲣϣⲱⲡⲉ 25 ϩⲟⲟⲩ ⲛⲥⲁⲟⲩϩⲟⲛⲁⲧⲥⲃⲱ ⲡⲁ ⲟⲩ ⲛⲅϣⲱⲡⲉϣⲏⲣⲉ ⲁⲗⲗⲁ ⲛⲁⲙⲉⲗⲏⲥ ⲛⲧⲉⲁⲣⲓϩⲟⲧⲉ ϩⲏⲧϥ ⲡⲉⲕⲟⲩⲟⲉⲓϣⲙⲡⲛⲟⲩⲧⲉ ⲛⲅ ⲟⲩⲱ ⲛⲧⲟⲟⲧⲕ ϩⲁⲣⲉϩ ⲉⲛⲉϥⲉⲛ 30 ⲛⲅⲥⲟⲩⲉⲣ ⲡⲉϩⲟⲧⲟⲗⲏ- ⲟⲩ ⲛⲧⲁⲩϫⲡⲁϣⲏⲣⲉ ⲙⲡⲉⲣⲣ ⲡⲟⲕ-ϩⲙϩⲁⲗ ⲛⲧⲉϥ ϯϩⲱⲛ ⲉⲧⲟⲟⲧⲕϩⲟⲧⲉ ϩⲛⲟⲩⲉⲟⲟⲩ ⲡⲁϣⲏⲣⲉ ϫⲉ ⲙ

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ⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲡⲓⲥⲧⲟⲥ ⲟⲩⲣⲱⲙⲉ ⲛⲅⲛⲁϯ ⲣⲱⲙⲉ ⲉⲣⲉⲡⲉϥ

ϩⲏⲩ ⲉⲣⲟϥ ⲁⲛ ϩⲱⲃ ϫⲟⲥⲉ ⲉ

ϫⲛⲛⲉⲕⲉⲓ ⲉ ⲡⲱⲕ ⲟⲩⲣⲱϫⲙⲡⲉⲕϩⲟ- 5 ⲙⲉ ⲙⲙⲁⲓⲛⲟⲩ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲧⲉ ⲟⲩⲣⲱⲙⲉ

ⲟⲩⲣⲉϥϭⲱⲛⲧ ⲛϥϭⲱϣⲧ ⲁⲛ ⲉ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲛⲁⲡⲉⲓⲙⲁ ϫⲉ

ⲣⲉϥⲕⲁⲧⲁⲗⲁ ⲛⲁⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲗⲉⲓ- 10 ⲡⲱⲣϫ ⲙⲡⲣⲱⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉ-ⲟⲩⲣⲉϥϯϩⲉ ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲣⲱⲙⲉ ⲉⲧⲃⲉ ⲛⲁ

ⲣⲉϥⲕⲱϩ ⲡⲉⲓⲙⲁ ϫⲉ ⲛⲁ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ 15 ⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲟⲩϩⲁϩ ⲛϣⲁϫⲉ ⲡⲱⲣϫ ⲙⲡⲣⲱⲧⲁⲣⲉⲕϣⲱⲡⲉ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉⲉⲕⲟ ⲛⲣⲙⲣⲁϣ ⲁⲣⲓϣⲃⲏⲣ ⲛⲧⲟϥ

ϫⲉ ⲛⲣⲙⲣⲁϣ ⲉⲩϩⲏⲕⲉ ⲙⲙⲁⲓⲛⲉⲧⲛⲁⲕⲗⲏⲣⲟ 20 ⲛⲟⲩⲧⲉ-ⲛⲟⲙⲉⲓ ⲙⲡⲕⲁϩ ⲟⲩϩⲏⲕⲉ ⲉϥⲑⲃ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲃⲓⲏⲩ-ϣⲧⲉⲣⲧⲓⲣ ⲟⲩϩⲏⲕⲉ ⲉⲙⲙⲁⲓ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ϣⲙⲙⲟ-ⲟⲩⲣⲱⲙⲉ ⲉϥⲟ ⲛ 25 ⲟⲩϩⲏⲕⲉ ⲉϥϩⲏⲕ

ϣⲃⲏⲣ ⲉⲩⲥϩⲓⲙⲉ ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ ϩⲛⲑⲟⲧⲉ ⲙⲡ

ⲟⲩⲇⲉ ⲙⲡⲉⲣⲕⲁ ⲛⲟⲩⲧⲉ-ⲙⲛⲧϣⲃⲏⲣ ⲛⲁⲕ ⲟⲩϩⲏⲕⲉ ⲉϥϥⲉⲓ

ⲙⲛⲟⲩⲥϩⲓⲙⲉ ⲥⲟⲥ -ⲙⲡⲉⲣⲙⲟⲟϣⲉ 30 ⲟⲩϩⲏⲕⲉ ⲉϥϭⲱϣⲧ

ⲙⲛⲟⲩⲕⲟⲩⲓ ⲉⲣⲟⲕ ⲉⲡⲛⲟⲩⲧⲉ ⲉⲟⲩⲛϫⲛⲛⲉⲕⲧⲁϩⲧ ⲟⲩϩⲁⲣⲉϩ ϩⲛⲧⲉϥ

ⲛⲅⲉⲓ ⲉⲡⲁϩⲟⲩ- ⲧⲁⲡⲣⲟ-ⲉⲕϣⲁⲛⲕⲁ ⲟⲩϣ ⲡⲁϣⲏⲣⲉ ⲁⲣⲓϣ

ⲃⲏⲣ ⲛⲁⲕ ⲕⲁⲁϥ 35 ⲃⲏⲣ ⲉⲣⲱⲙⲉ

Col A 26 ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ added later

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ⲛⲓⲙ ⲉϥⲉⲣϩⲟⲧⲉ ⲛⲁϥ ϫⲉ ⲛⲧⲟϥϩⲏⲧϥ ⲙⲡⲛⲟⲩ ⲡⲉⲧⲛⲁⲧⲁϫⲣⲉ

ⲧⲉ ⲁⲩⲱ ⲉϥϩⲁ ⲡⲉⲕϩⲏⲧ ⲛⲁϥ

ⲣⲉϩ ⲉⲛⲉϥⲉⲛ ⲛϥϫⲓ ϩⲗⲟϭⲧⲟⲗⲏ- 5 ⲛⲧⲉⲡⲉϥⲕⲱϩⲧ

ⲙⲡⲉⲣⲕⲁ ⲧⲉⲕ ϣⲱⲡⲉ ⲛϩⲏⲧⲕ ϩⲉⲗⲡⲓⲥ ϩⲛⲣⲱ ⲛϥⲣⲱⲕϩ ⲛⲛⲉⲕⲙⲉ ⲡⲁϣⲏⲣⲉ ⲉⲧ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ-ⲃⲉ ⲧⲙⲟⲧⲛⲉⲥ ⲙ ϭⲱϣⲧ ⲉⲡⲛⲟⲩ

ⲡⲉⲓⲙⲁ ⲧⲁⲣⲉⲕ 10 ⲧⲉ ⲡⲁϣⲏⲣⲉ ⲧⲁϭⲱ ⲉⲕⲟ ⲛⲣⲙϩⲉ- ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱ

ⲛⲉϫ ⲡⲉⲕⲣⲟⲟⲩϣ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲡϫⲟⲉⲓⲥ ⲧⲁ ⲥⲱⲧⲙ ⲛⲥⲁⲡⲛⲟⲩⲣⲉϥϥⲓ ⲣⲟⲟⲩϣ ⲧⲉ ⲡⲁϣⲏⲣⲉϩⲁⲣⲟⲕ- 15 ⲧⲁⲣⲉⲡⲛⲟⲩⲧⲉ

ⲕⲁ ⲧⲉⲕϩⲉⲗⲡⲓⲥ ⲥⲱⲧⲙ ⲉⲣⲟⲕ-ϩⲙⲡⲛⲟⲩⲧⲉ ⲡⲁ ⲡⲱⲧ ⲉϩⲟⲩⲛ ⲉⲣⲟϥϣⲏⲣⲉ ϫⲉ ⲛⲧⲟϥ ⲧⲁⲣⲉϥⲡⲱⲧ

ⲡⲉⲧⲛⲁⲙⲟⲟⲛⲉ ⲉϩⲟⲩⲛ ⲉⲣⲟⲕ ⲛϥⲙⲙⲟⲕ- 20 ⲧⲥⲁⲃⲟⲕ ⲉⲡⲉϥ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ ⲛⲟⲙⲟⲥ ⲛϥⲟⲩⲉⲉⲓⲥ ⲉⲣⲟⲕ ⲛⲉϩ ⲡⲉϥⲥⲟⲟⲩⲛ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁ ⲉⲣⲟⲕ ⲛϥϣⲱ

ⲥⲁⲛⲟⲩϣⲕ ⲡⲉ ⲛⲁⲕ ⲛϫⲁⲩ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲥⲕⲉ 25 ⲙⲟⲉⲓⲧ ⲥⲟⲩⲡⲁⲍⲉ ⲙⲙⲟⲕ ⲧⲉⲛ ⲡⲉⲕϩⲏⲧ ⲉ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲧⲁϫ ϩⲟⲩⲛ ⲉⲣⲟϥ ⲧⲁⲣⲉ ⲡⲉⲕϩⲏⲧ ⲣⲉϥⲙⲟⲟϣⲉ ⲛⲙ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁϫⲓ ⲙⲁⲕ ⲉϥⲥⲟⲩ

ⲙⲟⲉⲓⲧ ϩⲏⲧⲕ 30 ⲧⲱⲛ-ⲕⲁ ⲡⲛⲟⲩⲧⲉ ϣⲱⲡⲉ ⲉⲕⲁϣⲉ

ⲛⲁⲕ ⲛⲃⲟⲏ ⲉⲣⲟϥ ⲛⲧⲉⲩϣⲏ

ⲑⲟⲥ ⲡⲁϣⲏⲣⲉ ⲙⲛⲡⲉϩⲟⲟⲩ ϫⲉ ⲛⲛⲅϯ ⲕⲁⲣⲡⲟⲥ ⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ

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ⲉⲓⲥ ⲉⲣⲟⲕ- ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲥⲁⲛⲟⲩϣⲕ ϩⲙⲡ ϩⲟϫϩⲉϫ ⲧⲁ

ϫⲟⲉⲓⲥ ϫⲉ ⲛⲧⲟϥ ⲣⲉⲕϣⲱⲡⲉ

ⲡⲉⲧⲛⲁϯ ⲛⲁⲕ ϩⲙⲡⲉⲙⲧⲟⲛ-ⲛⲛⲁⲓⲧⲏⲙⲁ 5 ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲙⲡⲉⲕϩⲏⲧ- ϩⲓⲥⲉ ⲧⲁⲣⲉⲕ

ⲉⲕϣⲁⲛⲁⲓⲧⲉⲓ ϣⲱⲡⲉ ϩⲙⲛⲟⲩϩⲱⲃ ⲛⲧⲟ ⲡⲉⲙⲧⲟⲛ ⲁⲩⲱⲟⲧϥ ⲙⲡⲛⲟⲩ ⲛⲛⲉⲕⲙⲉⲥⲧⲉ

ⲧⲉ ⲙⲡⲉⲣⲉⲓ ⲉⲡⲁ 10 ⲟⲩϩⲱⲃ ⲉϥϩⲟ

ϩⲟⲩ ϫⲉϣⲁⲣⲉ ⲥⲉ ϫⲉ ϩⲓⲧⲉⲛ

ⲡⲛⲟⲩⲧⲉ ϫⲉⲛⲧ ϩⲁϩ ⲛϩⲓⲥⲉ ⲉⲣⲉ

ⲡⲣⲱⲙⲉ ⲉⲛⲁⲩ ⲡⲣⲱⲙⲉ ⲛⲁ

ϫⲉ ϥⲛⲁϩⲩⲡⲟ ⲛⲟⲩϩⲙ -ⲙⲓⲛⲉ ⲁⲗⲗⲁ 15 ⲡⲁϣⲏⲣⲉ ⲉⲓϯ ⲥ

ϩⲙⲡⲉⲕϩⲏⲧ ⲃⲱ ⲛⲁⲕ ϩⲛⲛⲉⲧⲏⲣϥ ⲁⲓⲧⲉⲓ ⲁⲩⲱ ϩⲓⲟⲟⲩⲉ ⲙⲡⲱ

ⲕⲛⲁϫⲓ- ⲛⲁϩ ⲉⲓⲧⲁⲗⲟⲡⲁϣⲏⲣⲉ ⲉⲕϩⲙⲟ ⲙⲙⲟⲕ ⲉϩⲣⲁⲓ

ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ 20 ⲉϫⲛⲛⲉϩⲓⲟⲟⲩⲉ

ⲕⲁ ⲧⲡⲩⲗⲏ ⲉⲧ ⲉⲧⲥⲟⲩⲧⲱⲛ-ϭⲏⲩ ⲙⲡⲉⲕⲉⲙ ⲙⲡⲉⲣⲙⲟⲟϣⲉ

ⲧⲟ ⲉⲃⲟⲗ- ϩⲛⲟⲩϭⲱⲱⲙⲉⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲙⲟⲟϣⲉ

ⲧⲉⲕⲣⲓ ⲕⲁ ⲧⲉⲛ 25 ⲛⲧⲟϥ ⲉⲕⲥⲟⲩ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ⲧⲱⲛ ϩⲛϩⲱⲃ

ⲧⲉ ⲛⲧⲟⲟⲧⲕ - ⲛⲓⲙ-ⲉϣⲱⲡⲉ ⲉⲕ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛϣⲁⲛⲟⲩⲱϣ ⲥⲁϭⲓⲛⲉⲣϩⲱⲃ

ⲡⲁϣⲏⲣⲉ ⲕⲛⲁ 30 ⲛⲓⲙ-ϫⲓ ⲥⲃⲱ ⲉⲕ ⲙⲡⲉⲣϣⲱϣ

ϣⲁⲛⲙⲉⲣⲉ ⲥⲱ ⲙⲛⲧⲏⲩ ⲛⲓⲙ-ⲧⲙ ⲕⲛⲁϫⲓ- ϣⲱⲡⲉ ⲛⲧⲟϥ

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ⲉⲕⲧⲁϫⲣⲏⲩ ⲙⲁⲓⲛⲟⲩⲧⲉ ⲧⲏ

ⲉϫⲛⲛⲉⲧⲥⲏϩ ⲣⲟⲩ-ⲁⲩⲱ ⲡⲛⲟⲙⲟⲥ ϫⲓ ϭⲉ ⲛⲁⲕ ⲛⲇⲁⲩ

ⲙⲡⲛⲟⲩⲧⲉ ⲕⲁ ⲉⲓⲇ ⲉϥⲱϣ

ⲁϥ ϩⲙⲡⲉⲕ 5 ⲉⲃⲟⲗ ⲉⲣⲉⲥⲁⲟⲩⲗ

ϩⲏⲧ ⲛⲛⲁⲩ ⲡⲏⲧ ⲛⲥⲱϥⲛⲓⲙ- ϫⲉ ⲁⲛⲅ ⲟⲩⲟⲩϩⲟⲣ

ⲥⲱⲧⲙ ⲇⲁⲇ ⲉϥⲙⲟⲟⲩⲧ ⲁⲩⲱⲉϥⲱϣ ⲉⲃⲟⲗ ⲁⲛⲅ ⲟⲩⲡⲏⲓ ⲛⲟⲩ

ⲉϥϫⲱ ⲙⲙⲟⲥ 10 ⲱⲧ-ϫⲉ ⲛⲥⲁⲃⲏⲗ ϫⲉ ⲛⲁⲓ ϭⲉ ⲧⲏⲣⲟⲩ ⲡⲁ

ⲡⲉⲕⲛⲟⲙⲟⲥϣⲟ ϣⲏⲣⲉ ⲁⲓϫⲟⲟⲩ

ⲟⲡ ⲛⲁⲓ ⲙⲙⲉⲗⲉ ⲉⲧⲃⲉ ⲡⲉⲑⲃⲃⲓⲟ-ⲧⲏ ⲛⲉⲓⲛⲁⲧⲁ ϫⲓ ⲇⲁⲩⲉⲓⲇ ⲛⲁⲕ

ⲕⲟ ⲡⲉ ϩⲙⲡⲁⲑⲃ 15 ⲟⲛ ⲛⲥⲙⲟⲧ ⲉⲣⲉ

ⲃⲓⲟ- ⲛⲉϥϫⲁϫⲉ ⲡⲏⲧ

ⲁⲩⲱ ⲟⲛ ϫⲉ ϯⲛⲁ ⲛⲥⲱϥ ⲉϥⲱϣ

ⲧⲉⲗⲏⲗ ⲉϫⲙ ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ

ⲡⲉⲕϣⲁϫⲉ ⲛⲑⲉ ⲡⲱⲧ ⲛⲥⲁⲛⲁⲙⲡⲉⲛⲧⲁϥϭⲛ 20 ϫⲁϫⲉ ⲛⲧⲁⲧⲁ

ϩⲁϩ ⲛϣⲱⲗ ϩⲟⲟⲩ ⲁⲩⲱ ⲛ

ⲁⲩⲱ ⲙⲁⲣⲉⲡ ⲛⲁⲕⲧⲟⲓ ⲙⲡⲟⲩϣⲁϫⲉ ⲙⲡⲛⲟⲩ ⲱϫⲉⲛ-ⲧⲉ ϩⲗⲟϭ ϩⲛⲧⲉⲕ ⲇⲁⲩⲉⲓⲇ ⲙⲉⲛ ⲥⲱ

ⲧⲁⲡⲣⲟ ⲛⲑⲉ ⲛ 25 ⲙⲁⲧⲓⲕⲟⲥ ⲉϥ

ⲇⲁⲩⲉⲓⲇ ϫⲉ ⲁ ⲙⲓϣⲉ ⲟⲩⲃⲉ ⲛ

ⲛⲉⲕϣⲁϫⲉ ϩ ϫⲓϫⲉⲉⲩⲉ ⲉⲧⲟⲩ

ⲗⲟϭ ϩⲛⲧⲁϣⲟⲩ ⲟⲛϩ ⲉⲃⲟⲗ ⲉϥⲱⲃⲉ ⲉϩⲟⲩⲉ ⲑⲁⲣⲉⲓ ⲙⲡⲛⲟⲩ

ⲉⲟⲩⲉⲃⲓⲱ ϩⲛ 30 ⲧⲉ ⲉϥⲙⲓϣⲉ ⲉ

ⲣⲱⲓ- ϫⲱϥ ⲉⲧⲃⲉ ⲧⲉϥ

ⲇⲁⲩⲉⲓⲇ ⲅⲁⲣ ⲉϥ ⲡⲣⲟϩⲁⲓⲣⲉⲥⲓⲥ

ϣⲟⲟⲡ ⲙⲡⲣⲟ ⲉⲧⲉ ⲟⲩⲉⲛⲧⲁϥⲥ

ⲥⲱⲡⲟⲛ ⲛⲙ

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ⲉϩⲟⲩⲛ ⲉⲣⲟϥ- ⲧⲏⲣⲥ ⲙⲡϫⲁϫⲉⲛⲧⲟⲕ ϭⲉ ϩⲱ ⲛⲧⲉⲧⲉⲙⲗⲁⲁⲩ

ⲱⲕ ⲱ ⲡⲁ ϫⲓ ⲧⲏⲩⲧⲛ ⲛ

ϣⲏⲣⲉ ⲁⲣⲓϫⲁⲣ ϭⲟⲛⲥ -ϩⲏⲧ ⲛⲅⲱϣ 5 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ ⲟⲥ ϫⲉ ⲛⲧⲁϥϯ

ⲡⲱⲧ ⲛⲥⲁⲛⲁ ϭⲟⲙ ⲛⲛⲁⲡⲟⲥϫⲁϫⲉ ⲧⲁⲧⲁϩⲟ ⲧⲟⲗⲟⲥ ⲙⲙⲁⲧⲉ-ⲟⲩ ⲉⲧⲉ ⲙⲙⲉⲉⲩⲉ ⲡⲥⲱⲧⲏⲣ ⲱϣ

ⲛⲉⲉⲑⲟⲟⲩ ⲉⲧϯ 10 ⲉⲃⲟⲗ ϫⲉ ⲡⲉϯϫⲱ

ⲛⲙⲙⲁⲕ ⲁⲩⲱ ⲙⲙⲟϥ ⲛⲏⲧⲛ

ⲛⲛⲁⲕⲧⲟⲓ ⲙ ϯϫⲱ ⲙⲙⲟϥ ⲛⲟⲩ

ⲡⲟⲩⲱϫⲉⲛ ⲟⲛ ⲛⲓⲙ ϫⲉ ⲣⲟ

ϯⲛⲁⲗⲟϫϩⲟⲩ ⲛⲥⲉ ⲉⲓⲥ-ⲧⲙⲉϣϭⲙϭⲟⲙ 15 ⲏ ⲛⲅϫⲓ ⲛⲁⲕ ⲛⲧ

ⲉⲁϩⲉⲣⲁⲧⲟⲩ ⲥⲉ ⲙⲛⲧϫⲱⲱⲣⲉ

ⲛⲁϩⲉ ϩⲁⲣⲁⲧⲟⲩ ⲛ ⲓⲏⲥⲟⲩ ⲡϣⲏ

ⲛⲛⲁⲟⲩⲉⲣⲏⲧⲉ- ⲣⲉ ⲛⲛⲁⲩⲏ ⲡϫⲉ ⲁⲕⲙⲟⲣⲧ ⲛⲟⲩ ϫⲱⲱⲣⲉ ϩⲙⲡϭⲟⲙ ⲉⲡⲡⲟⲗⲉ 20 ⲡⲟⲗⲉⲙⲟⲥ ⲉϥ

ⲙⲟⲥ ⲉⲃⲟⲗ ϫⲉ ⲡ ⲥⲉⲣⲉⲙⲗⲁϩ ⲉⲃⲟⲗ

ⲛⲟⲩⲧⲉ ⲡⲉⲧϯ ⲙⲛⲡⲁⲙⲁⲗⲏⲕϭⲟⲙ ⲉⲡⲣⲱⲙⲉ ⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗⲉⲧⲟⲩⲏϩ ⲛⲥⲱϥ ϫⲉ ϩⲛⲧⲉⲩⲛⲟⲩ

ⲉϥⲙⲓϣⲉ ⲙⲛ 25 ⲛⲧⲁϥϫⲣⲟ ⲉⲡⲁ

ⲛⲉⲧⲙⲓϣⲉ ⲛⲙ ⲙⲁⲗⲏⲕ ϩⲓⲧⲙ

ⲙⲁϥ- ⲡⲡⲱⲣϣ ⲉⲃⲟⲗ

ⲁϥϫⲟⲟⲥ ⲅⲁⲣ ⲛⲛⲉ ⲛⲉⲛϭⲓϫ ⲙⲙⲱⲧⲟⲩⲏϩ ⲛⲥⲱϥ ⲩⲥⲏⲥ-ϫⲉ ⲁⲓϯ ⲧⲉⲝⲟⲩ 30 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲥⲓⲁ ⲛⲏⲧⲛ ⲉ ⲟⲟⲥ ϫⲉ ⲓⲏⲥⲟⲩ

ϩⲱⲙ ⲉϫⲛⲛϩⲟϥ ⲟⲩⲡⲣⲟⲫⲏ

ⲙⲛⲛⲟⲩⲟⲟϩⲉ ⲧⲏⲥ ⲡⲉ-ⲁⲩⲱ ⲉϫⲛⲧϭⲟⲙ ⲁⲗⲗⲁ ϯⲥⲱⲧⲙ

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ⲓⲁ

ⲉⲧⲉⲅⲣⲁⲫⲏ ⲉ ϭⲱⲃ ⲁⲗⲗⲁ ⲛϭⲟⲙⲥⲱϣ ⲉⲃⲟⲗ ϫⲉ ⲛ ϩⲓⲁⲅⲁⲡⲏ-ⲧⲁⲩⲕⲉⲧⲧⲏⲩ ⲙⲡⲣⲧⲣⲉⲛϭⲉⲛ

ⲧⲛ ⲉϩⲣⲁⲓ ⲉϫⲛⲧ ⲧⲥ ⲡⲁϣⲏⲣⲉ ⲉⲩ

ⲥⲛⲧⲉ ⲛⲛⲁⲡⲟⲥ 5 ⲧⲥⲁⲃⲟ ⲙⲙⲟⲕ ⲉ

ⲧⲱⲗⲟⲥ ⲙⲛⲛⲉⲡ ⲙⲓϣⲉ ⲉⲕⲙⲟⲩⲣⲣⲟⲫⲏⲧⲏⲥ- ⲙⲡⲇⲓⲁⲃⲟⲗⲟⲥ

ⲛⲧⲟⲕ ϩⲱⲱⲕ ⲉⲛⲉⲕⲟⲩⲉⲣⲏⲧⲉ

ⲡⲁϣⲏⲣⲉ ϩⲓⲧⲙ ⲙⲁⲩⲁⲁⲕ ⲉⲕⲡⲡⲱⲣϣ ⲉⲃⲟⲗ 10 ⲧⲱⲃϩ ϫltⲉgt ⲙⲡⲉⲣⲛⲛⲉⲕϭⲓϫ ⲉⲕⲉ ϫⲓⲧⲛ ⲉϩⲟⲩⲛ ⲉ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ ⲡⲓⲣⲁⲥⲙⲟⲥ ⲉⲕⲙⲁⲕ- ⲙⲟⲩⲣⲉ ⲉⲙⲡⲓ

ⲉⲕϣⲁⲛⲣϩⲟⲧⲉ ⲣⲁⲥⲙⲟⲥ ⲉⲣⲟⲕ

ϩⲏⲧϥ ⲙⲡⲛⲟⲩ 15 ⲙⲁⲩⲁⲁⲕ-ⲧⲉ ⲉⲕⲉⲉⲓ ⲉⲃⲟⲗ ⲟⲩⲛ ϩⲛϩⲃⲏⲩⲉⲉⲙⲓϣⲉ ⲙⲛⲛⲉⲕ ⲅⲁⲣ ⲉⲣⲉⲡⲣⲱⲙⲉ

ϫⲁϫⲉ ϩⲛⲟⲩϩⲓⲏ ϯ ⲙⲙⲟϥ ⲉⲣⲟⲟⲩⲉⲩⲉϭⲱⲧⲡ ϩⲁ ⲉϥⲙⲟⲩⲣ ⲙⲡⲇⲓⲁ

ⲧⲉⲕϩⲏ ⲛⲥⲁϣϥ 20 ⲃⲟⲗⲟⲥ ⲉⲣⲟϥ ⲙⲁⲩ

ⲛϩⲓⲏ- ⲁⲁϥ-ⲛⲉⲕϫⲁϫⲉ ⲉⲧϯ ⲟⲩⲥⲁ ⲛⲕⲟⲧⲥ ⲅⲁⲣ

ⲛⲙⲙⲁⲕ ⲛⲉ ⲙ ⲡⲉ ⲡⲇⲓⲁⲃⲟⲗⲟⲥⲙⲉⲉⲩⲉ ⲉⲧϯ ⲛⲙ ϣⲁϥⲉⲛ ϩⲉⲛϩ

ⲙⲁⲕ- 25 ⲃⲏⲩⲉ ⲅⲁⲣ ⲛⲁⲅⲁⲁⲓϯ ϭⲉ ⲛⲁⲕ ⲡⲁ ⲡⲏ ⲙⲡⲣⲱⲙⲉ

ϣⲏⲣⲉ ⲛⲟⲩϭⲟⲙ ϣⲁⲛⲧⲉϥⲉⲛⲧϥ

ⲉⲃⲟⲗ ϩⲓⲧⲙⲡ ⲉⲧϭⲟⲣϭⲥ ϩⲉⲛⲛⲟⲩⲧⲉ ⲧⲁⲣⲉⲕ ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ 30 ϣⲛϩⲧⲏϥ ⲛⲙⲁⲕ ⲧⲏⲣⲟⲩ- ⲛⲟⲩϫ ⲛϥⲧⲉϩⲛⲧⲁⲡⲛⲟⲩⲧⲉ ⲅⲁⲣ ⲡⲉⲕⲟⲩⲱϣ

ϯ ⲛⲁⲛ ⲁⲛ ⲛⲟⲩ ⲙⲛⲧⲁⲅⲁⲡⲏⲡⲛⲁ ⲙ ⲙⲛⲧ

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ⲓⲃ

ⲛϥⲧⲱϩ ⲙ ⲉⲓⲧⲁ ⲉⲕϩⲙⲟⲟⲥ

ⲡⲉⲧⲥⲁϣⲉ ⲙⲛ ϩⲛⲧⲙⲏⲧⲉ ⲛ

ⲡⲉⲧϩⲟⲗϭ - ϩⲛⲣⲱⲙⲉ ϥⲓⲧⲱⲃϩ ϭⲉ ⲙⲡ ⲡⲉⲕⲣⲟⲟⲩϣ

ⲛⲟⲩⲧⲉ ⲡⲁϣⲏ 5 ⲙⲁⲩⲁⲁⲕ ⲉⲕⲣⲉ ϫⲛⲛⲉⲕⲉⲓ ϣⲁⲛⲛⲁⲩ ⲉϩⲱⲃ

ⲉⲛⲉϥϩⲁϭⲉ- ⲛⲓⲙ ⲙⲟϣⲧⲕⲉⲩⲉⲣϩⲁⲗ ⲅⲁⲣ ⲙⲡ ϫⲉ ⲉⲛⲉⲁⲕⲉⲛ

ⲣⲉϥϣⲙϣⲉ ⲡϫⲏ ⲉⲃⲟⲗ ϩⲙ

ⲛⲟⲩⲧⲉ ϩⲛϩⲉⲛ 10 ⲡⲉⲕⲃⲁⲗ-ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ ⲁⲩⲱ ⲙⲡⲣϫⲓ ⲗⲁ

ⲛⲟⲩⲧⲉ- ⲁⲩ ⲛϣⲁϫⲉ ⲛⲧⲉ

ⲛⲑⲉ ⲛⲁⲇⲁⲙ ⲗⲁⲁⲩ ⲉϩⲟⲩⲛ ⲉ

ⲛⲧⲁⲩⲉⲣ ⲣⲱⲙⲉ ⲉⲙϩⲁⲗ ⲙⲙⲟϥ ϩⲛ 15 ⲡⲉⲛⲉⲕⲃⲁⲗ ⲛⲁⲩ

ⲟⲩⲥⲙⲏ ⲙ ⲙⲛⲧ ⲉⲣⲟϥ ⲛⲧⲉⲛⲉⲕⲛⲟⲩⲧⲉ ⲁϥ ⲙⲁⲁϫⲉ ⲥⲟⲧⲙⲟⲩⲧⲉϩ ⲡⲉⲧϩⲟⲗϭ ⲛⲅϥⲓ ⲙⲡⲉϥⲛⲟ

ⲙⲛⲡⲉⲧⲥⲁϣⲉ- ⲃⲉ ⲛⲅⲧⲁⲗⲟϥ ⲉ

ⲣⲟⲉⲓⲥ ϭⲉ ϩⲱⲱⲕ 20 ϫⲱⲕ-ⲉⲧⲉⲙϯϩⲓⲛⲏⲃ ⲉⲧⲃⲉ ⲡϣⲁϫⲉ

ⲛⲛⲉⲕⲃⲁⲗ ⲣⲉⲕ ⲉⲧⲥⲏϩ ϫⲉ ⲉⲧⲉ

ⲣⲓⲕⲉ ⲛⲛⲉⲕⲃⲟⲩ ⲧⲛⲟ ⲛϩⲏⲏⲃⲉ

ϩⲉ ϫⲉ ⲉⲕⲉⲉⲣ ⲉϫⲛⲛⲉⲛⲟⲃⲉ ⲛ

ⲃⲟⲗ ⲛⲑⲉ ⲛⲟⲩ 25 ⲛⲉⲧϩⲓⲧⲟⲩⲱ

ϭⲁϩⲥⲉ ⲉⲃⲟⲗ ϩⲛⲟⲩ ⲧⲉⲛ ⲉⲧⲉⲧⲛϩⲁϭⲉ ⲁⲩⲱ ⲛ ⲱⲡ ⲙⲡⲉⲩϣⲱ

ⲑⲉ ⲛⲟⲩϩⲁⲗⲏⲧ ⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛⲉⲃⲟⲗ ϩⲛⲟⲩⲡⲁϣ- ⲛⲉ ⲉⲕϣⲁⲛ

ϩⲉⲛϩⲁⲣⲉϩ ⲛⲓⲙ 30 ⲱⲡ ⲙⲡϣⲱⲱⲧ

ϩⲁⲣⲉϩ ⲉⲡⲉⲕ ⲙⲡⲉⲧϩⲓⲧⲟⲩϩⲏⲧ ϩⲛϩⲓⲟ ⲱⲕ ϫⲉ ⲛⲟⲩⲕ

ⲟⲩⲉ ⲅⲁⲣ ⲛⲱⲛϩ ⲛⲉ ⲙⲉⲕⲕⲣⲓⲛⲉⲛⲉ ⲉⲃⲟⲗ ϩⲛⲛⲁⲓ- ⲛⲗⲁⲁⲩ ⲙⲉⲕ

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Venice Marciana 192 fo 100r

ⲓⲅ

ϫⲓⲥⲉ ⲛϩⲏⲧ ⲉϫⲉⲛ ϩⲙⲡⲉⲕⲥⲙⲟⲧⲗⲁⲁⲩ ⲁⲗⲗⲁ ⲉⲣⲉⲡⲉⲕϩⲏⲧ

ϣⲁⲕϥⲓ ϩⲁϩⲱⲃ ⲟ ⲛⲑⲉ ⲛⲟⲩⲕⲱϩⲧ

ⲛⲓⲙ ⲉⲧⲃⲉ ⲧⲁ ⲉϩⲟⲩⲛ ⲉⲡⲛⲟ

ⲅⲁⲡⲏ ⲙⲡⲛⲟⲩ 5 ⲃⲉ-ⲧⲉ- ⲙⲡⲉⲣϣⲱⲡⲉ ⲉⲕ

ϣⲱⲡⲉ ⲛⲭⲣⲏⲥ ⲃⲏⲗ ⲉⲃⲟⲗ ϩⲙⲧⲟⲥ ⲡⲁϣⲏ ⲡⲉⲕϩⲏⲧ ϣⲱ

ⲣⲉ ϫⲉ ⲛⲉⲧⲟ ⲛ ⲡⲉ ⲛⲧⲟϥ ⲉⲕ

ⲭⲣⲏⲥⲧⲟⲥ ⲛⲉⲧ 10 ⲧⲟⲣϩ ϩⲛϩⲱⲃ

ⲛⲁⲟⲩⲱϩ ϩⲓϫⲙ ⲛⲓⲙ-ⲡⲕⲁϩ ⲁⲩⲱ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕϩⲏⲧ

ⲛⲃⲁⲗϩⲏⲧ ⲛⲉⲧ ⲉⲉⲣϫⲟⲉⲓⲥ ⲉⲣⲟⲕⲛⲁϣⲱϫⲡ ϩⲓ ⲁⲗⲗⲁ ⲁⲣⲓϫⲟⲉⲓⲥ

ϫⲱϥ- 15 ⲛⲧⲟϥ ⲉⲡⲉⲕ

ⲁⲩⲱ ϫⲉ ⲧⲁⲅⲁⲡⲏ ϩⲏⲧ-ϣⲁⲥⲉⲣⲭⲣⲏⲥ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛ

ⲧⲟⲥ ⲉϥϫⲱ ⲙ ⲥⲁⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲟⲥ ϫⲉ ⲉⲕϣⲁⲛ ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ 20 ϩⲏⲧ ⲟⲩⲁϩϥ ⲛ

ⲁⲣⲓⲭⲣⲏⲥⲧⲟⲥ ⲥⲱⲕ-ϩⲓⲃⲁⲗϩⲏⲧ ⲧⲁ ⲙⲡⲉⲣⲥⲱⲧⲙ ⲛⲥⲁⲣⲉⲕϩⲉ ⲉⲡⲉⲟⲟⲩ ⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲡⲛⲟⲩⲧⲉ- ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲙⲡⲉⲣϣⲱⲡⲉ ⲛⲑⲉ 25 ϩⲏⲧ ⲛⲧⲟϥ ⲥⲱ

ⲛⲛⲉⲓϣⲟⲛⲧⲉ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲧⲣⲏⲧ ϩⲓϫⲛⲛ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕ

ⲧⲟⲟⲩ ⲉⲧⲉ ⲡⲛⲟⲩ ϩⲏⲧ ⲉⲉⲣⲛⲟⲩⲧⲉ

ⲧⲉ ⲡⲉϣⲱⲡⲉ ⲛⲁⲕ ⲁⲗⲗⲁⲛⲧⲟϥ ⲛⲑⲉ ⲛⲟⲩ 30 ⲙⲁⲣⲉⲡⲉⲕϩⲏⲧ

ⲕⲁϣ ⲉϥⲣⲏⲧ ϩⲓ ⲛⲧⲟϥ ⲥⲱⲧⲙϫⲛⲟⲩⲙⲟⲟⲩ ⲉⲧⲉ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ-ⲡⲛⲟⲩⲛ ⲡⲉ ⲕⲟⲩⲱϣ ⲉⲥⲱⲧⲙ

ϣⲱⲡⲉ ⲉⲕⲙⲟⲧⲛ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ

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Venice Marciana 192 fo 100v

ⲓⲇ ⲓⲁ

ⲡⲁϣⲏⲣⲉ ⲛⲅ ⲉⲡϫⲓⲛϫⲏ-ⲛⲁⲟⲩⲱϣ ⲁⲛ ⲁⲩⲱ ⲟⲛ ϫⲉ ⲁⲛltⲁgt

ⲉⲥⲱⲧⲙ ⲛⲥⲁ ⲁⲛⲟⲙⲓⲁ ϫⲓⲥⲉ

ⲛⲉⲕⲟⲩⲱϣ ⲉⲧⲁⲁⲡⲉ ⲁⲩϩⲛⲅⲥⲱⲧⲙ ⲛⲥⲁ 5 ⲣⲟϣ ⲉϫⲟⲓ ⲛ

ⲡⲛⲟⲩⲧⲉ- ⲑⲉ ⲛⲟⲩⲉⲧⲡⲱ

ⲡⲟⲩⲱϣ ⲙⲡⲛⲟⲩ ⲉⲥϩⲟⲣϣ -ⲧⲉ ⲡⲉ ϩⲁⲣⲉϩ ⲉ ⲧⲉⲛⲛⲁⲩ ⲅⲁⲣ ϫⲉ

ⲛⲉϥⲉⲛⲧⲟⲗⲏ ⲉⲣϣⲁⲛⲡⲣⲱ

ⲉⲕϣⲁⲛϩⲁⲣⲉϩ 10 ⲙⲉ ⲧⲟϭϥ ⲉⲡⲛⲟⲩ

ⲅⲁⲣ ⲉⲛⲉϥⲉⲛⲧⲟ ⲧⲉ ϣⲁϥⲗⲟ ⲉϥ

ⲗⲏ ⲕⲛⲁϣⲱ ϩⲟⲣϣ ⲛⲛⲟⲃⲉⲡⲉ ⲉⲟⲩⲉⲛϭⲟⲙ ϣⲁⲣⲉⲡϣⲁϫⲉ

ⲙⲙⲟⲕ ϩⲛⲛⲉⲕ ⲙⲡⲥⲱⲧⲏⲣ

ϩⲃⲏⲩⲉ ⲧⲏⲣⲟⲩ 15 ϫⲱⲕ ⲉⲃⲟⲗ ⲉ

ⲁⲩⲱ ⲡⲉⲕϩⲱⲃ ϫⲱϥ ϫⲉ ⲉⲧⲉ

ⲛⲁϣⲱⲡⲉ ⲛ ⲧⲛϣⲁⲛϭⲱ ϩⲙ

ⲥⲱⲧⲡ ϫⲉ ⲛⲉϥ ⲡⲁϣⲁϫⲉ ⲧⲉⲉⲛⲧⲟⲗⲏ ⲛⲥⲉ ⲧⲛⲛⲁⲥⲟⲩⲉⲛ ⲧ

ϩⲟⲣϣ ⲁⲛ- 20 ⲙⲉ ⲁⲩⲱ ⲧⲙⲉ

ⲉϥⲱϣ ⲉⲃⲟⲗ ⲟⲛ ⲛⲁⲉⲣⲧⲏⲩⲧⲛ

ϫⲉ ⲁⲙⲏⲓⲧⲛ ϣⲁ ⲛⲣⲙϩⲉ-ⲣⲟⲓeuroⲟⲩⲟⲛ ⲛⲓⲙ ⲉϥϫⲱ ⲙⲙⲟⲥ

ⲉⲧϩⲟⲥⲉ ⲁⲩⲱ ⲉ ϫⲉ ⲡⲛⲟⲩⲧⲉ ⲛⲁ

ⲧⲟⲧⲡ ⲁⲩⲱ 25 ⲉⲣⲧⲏⲩⲧⲛ ⲛⲁⲛⲟⲕ ϯⲛⲁϯ ⲉⲙ ⲣⲙϩⲉ ⲉⲛⲉⲧⲛ

ⲧⲟⲛ ⲛⲏⲧⲛ - ⲛⲟⲃⲉ ⲉⲃⲟⲗⲁⲩⲱ ⲟⲛ ϥⲱϣ ϫⲉ ⲡⲛⲟⲩⲧⲉ

ⲉⲃⲟⲗ ⲟⲩⲃⲉ ϩⲟⲓⲛⲉ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲡ

ⲉⲩϩⲟⲥⲉ ⲉⲡϫⲓⲛ 30 ⲣⲱⲙⲉ-ϫⲏ ⲛⲑⲉ ⲉⲧ ⲉⲃⲟⲗ ϫⲉ ϥⲥⲏϩ ϫⲉ

ⲥⲏϩ ϫⲉ ⲁϩⲣⲟⲟⲩ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲛⲛⲉⲧϩⲟⲥⲉ ⲥⲉϩⲟⲥⲉ ⲛⲉⲧⲟⲩⲧⲃⲃⲟ

663THE SERMO ASCETICUS

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Oxford Bodleian Library MS Copt F 157(P)r

TRANSLATION

[A] Unknown number of lines missing

7 [ ] and do not quarrel about anything10 [Do] not be hard [so that] you do not die before

your [time]54

11 [Do not] be O [my] son [ ]

Unknown number of lines missing21 [ ] [run immediately from] all [these things] [Do not] be

[ ] O my [son] but be [meek] for the [meek will] inheritthe earth55

Unknown number of lines missing23 [ ] and [the] Devil [will not have] power [over you] Be

[calm] and humble with all people

[A] BnF Copte 1321 fo 87r + BnF Copte 1332 frag 42Cv

c20 lines missing c20 lines missing[ ] [ ] [ⲁⲩⲱ ⲛϩⲟⲙⲟⲟⲩ][ⲕ]ⲁ ⲣⲡⲟⲥ ϥ [ⲛⲁⲧ] ⲥⲓⲟⲛ [ ⲧⲉⲛⲟⲩ]ⲃⲃⲟϥ- ⲁⲩⲱ [ⲛⲟⲩⲟⲉⲓϣ]ⲁ [ⲅ]ⲱⲛⲓⲍⲉ ϭ [ⲉ] ⲡⲁ ⲛⲓⲙ[ ϣⲁⲉⲛⲉϩ]ϣⲏⲣⲉ ⲧⲁⲣⲉⲕ ⲛⲉⲛ[ⲉϩ ϩⲁ]ϭⲱ ϩⲛⲛⲁⲡⲧⲃ ⲙⲏ [ⲛ-]ⲃⲟ ⲧⲏⲣⲟⲩ ⲉⲓⲧⲉ ϩⲛⲛⲉⲕⲃⲁⲗⲉⲓⲧⲉ ϩⲙⲡⲉⲕ

ϩⲏⲧ ⲧⲁⲣⲉⲕⲉⲓ[ⲉⲧ]ⲉ ⲕⲁⲣⲭⲏⲛⲑⲉ ⲛⲛⲉⲓⲕⲟⲩⲓ

ⲛϣⲏⲣⲉ ⲛⲧⲁmargin

54 Eccles 71755 Matt 55

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24 Look at [your] teacher how [he] walked [in] humbleness[setting] for us [a model] so that [ ]56

[B] Unknown number of lines missing28 [Look at] Isaiah [crying] out and [saying] lsquo[Our] entire

righteousness is like [a] menstrual ragrsquo57 [before] you29 [And our] Lord [instructed] those [who followed] him lsquoIf

you [do] every[thing] that [has been] ordered [to you] [ ]58

Unknown number of lines missing29a Look at the tax collector my [son] whom God praised for

his humbleness31 Walk in poverty my [son] for [the] poverty [humbles] the

person59 Do not [ ] [ ] according to the [commandment] of[Christ] so that you [devote yourself to] God [and] God [ ] you

32 Devote yourself to [God] [ ] his sweetness and you will[know his] wish

One leaf missing[C] 38 [Sitting] in your cell be like a master-pilot who steers

his ship60 observing the wind from which side it comes to youwhether comes the good wind or comes the bad wind Be strongin the battle and cry out lsquoArise north wind and come southwind and blow in my garden so that my spices give scentrsquo61

39 Sitting in your cell my son do not be like a judge40 Do not weary of praying and you will be heard41 While you are in a labour look for rest42 My son give yourself to God with all your strength so that

he fights for you62 protects you gives you power and fights withthose who fight against you For you shall not be able to do any-thing apart from God but if the person supplicates God thenGod gives him power watches him fills him with wisdom andunderstanding and leads him with his counsel63

[B] BnF Copte 1321 fo 87v + BnF Copte 1332 frag 42Cr

[C] Venice Marciana 192 fo 99r (p 1)

56 1 Pet 22157 Isa 64558 Luke 171059 Prov 10460 Cf 4 Macc 7161 S of S 41662 Cf Exod 141463 Cf Ps 7224

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43 Sitting in your cell do not be wandering forth Pay atten-tion [D] how you sit Do not become like a beast that hastens afterthe person but rather be the person who drives the beast Sittingin your cell have a guard to you Do not have the body in the cellwhile your heart is in Egypt but make your body a temple ofGod64 and strengthen your thoughts so that you obtain for your-self the stable thought

43a Sitting in your cell do not let your mind exalt with you orexalt yourself by the deliberation of your mind65 or praise your-self alone for God detests those who praise themselves alone66

but he looks upon the prayer of those who are humble67 Sittingin your cell do not have any fetters It is sufficient (to do) foreach day its works68 so that you remain calm Guard yourself notto commit sin Sitting in your cell persist in your prayers fastsand the fight of your heart so that you abide in the things that be-long to the purity of the heart for without peace and holiness [E]no one will see God69

44 Sitting in your cell if a brother brings reports against youdo not let your heart be concerned with them so that you remaincalm and your heart remains quiet for many are the thoughts ofthe cell

45 Sitting in the cell keep recitation in your mouth If youstop put a guard to you or else you are led astray so that you re-main in the pure things and the Holy Spirit befriends you Sittingin your cell seek after the blameless thought and the thought ofGod makes him a member of your household so that he over-comes all the thoughts that fight against you For the thought ofGod which is the reason is the king of the passions70

46 Sitting in your cell fight against yourself so that you obtainthe grace of the cell for the cell has grace

[D] Venice Marciana 192 fo 99v (p 2)[E] Naples National Library IB9 fo 52r (p 3)

64 Cf 1 Cor 31665 Sir 6266 1 Clement 30667 Ps 1011868 Cf Matt 63469 Cf Heb 121470 Cf 4 Macc 17 13 182 The idea that reason rules over passions is

based on 4 Macc 11 ff

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47 Sitting in your cell do not teach yourself to pine for a persondo not let a person wait for you and also do not wait for a person sothat you remain calm but because of the commandment of Godsupport those who come to you If a brother [F] spends a Sundaywith you support him because of the commandment of God If abrother comes to the monastery71 while you are in it support himuntil he finds a cell because of the commandment of God And doaccording to your capacity that which depends on you for you alsoif you go to a monastery you want to be helped For this is the com-mandment of God and these are the works of the cell my son

48 If you come out from the cell be careful72 so that you donot bring out the laden ship and empty it and you do not walk bythe sight of your eyes and the hearing of your ears Stay safe myson and let all the things that you see be profitable to you so thatyou return calm to your cell

49 Sitting in your cell my son have constantly the thought ofGod in your heart and his fear shall encircle you

50 For the fear of God drives out from the soul all sin corrup-tion and transgression

51 The one who has obtained the fear of God has obtained allgrace The one who has the fear of God has [G] treasuries filledwith all good things For the fear of God delivers the person fromsin and it is in the fear of God that everyone turns away from evil

52 Sitting in your cell keep the judgement before you and per-form the things of life Gird yourself about your loins with theteaching73 and you shall trample upon your bruised enemies

53 Do not be undisciplined my son but fear God and keep hiscommandments74

54 My son do not be the slave of your cowardice75 for humanglory Guard yourself against vainglory or else God shall scatteryour bones76

[F] Naples National Library IB9 fo 52v (p 4)[G] Naples National Library IB9 fo 53r (p 5)

71 Literally lsquomountainrsquo a word which designates a monastery or a monas-tic settlement

72 Literally lsquohold your heartrsquo73 Cf Eph 61474 Eccles 121375 Literally lsquoof his cowardicefearrsquo The Qasr el-Wizz fragment has lsquoof his

desire and his fearrsquo The Sahidic text is perhaps corrupted at this point theGreek reads μὴ γίνου δοῦλος τοῦ θελήματος σου ἕνεκα δόξης ἀνθρωπίνης

76 Cf Ps 526 Ezek 65

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55 Do your entire work for God77 for God is not unjust to re-ward you according to your work78

56 Cleanse your heart my son so that God listens to youimmediately

56a Present yourself approved to God79

57 Do not restrain yourself and strive day after day and do notbe negligent so that your time does not cease from you and youcurse the day you were born

58 I bid you my son [H] do not walk with a person fromwhom you will not profit so that you do not fall upon your faceDo not walk with an angry person80 Do not befriend a slandererDo not walk with a drunkard Do not befriend an irascible personDo not walk with a garrulous person so that you become meekfor the meek will inherit the earth81 Do not befriend a hasty per-son Do not walk with a person who is friend with a woman or achild nor be friends with a woman Do not walk with someoneyounger than you so that you are not confused and do notgo backwards

59 If you make a friend let him be a believer a personwhose work surpasses yours a God-loving person a personwho does not look at the things of this world for it is thethings of this world that separate the person from God Do notbe friends with a person on account of the things of this worldfor it is the things of this world that separate the personfrom God

60 Rather be friends with a God-loving pauper a humble pau-per a hospitable pauper a pauper girded with the fear of God apauper who carries the cross a pauper who gives heed to God andhas a guard on his mouth82

61 My son befriend [I] everyone who fears God and keeps hiscommandments83

[H] Naples National Library IB9 fo 53v (p 6)[I] Naples National Library IB9 fo 54r (p 7)

77 Cf Col 32378 Following the Qasr el-Wizz fragment codex MONBON has lsquoyour heartrsquo

Cf Heb 61079 2 Tim 21580 Cf Prov 222481 Matt 5582 Cf Ps 140383 Cf Eccles 1213

ALIN SUCIU668

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62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

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67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

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67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

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70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

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73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

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Page 2: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

impregnated with the monastic spirituality of Lower Egypt Thisis ascertained by the numerous literary contacts between his textsand the Apophthegmata Patrum (CPG 5560) the works ofEvagrius and the Asceticon of Isaiah of Scetis (CPG 5555 claviscoptica 0217)3

The following texts attributed to Stephen the Theban havebeen identified to date4

1 Sermo asceticus (CPG 8240 clavis coptica 0253) (CopticGreek Arabic Ethiopic Georgian)

2 Commandments (Greek Old Slavonic)3 Diataxis (Greek Old Slavonic)4 Gnomai (Arabic)

The Sermo asceticus is undoubtedly the most significant of hiswritings The text is preserved in Arabic Coptic (Sahidic)Ethiopic (Geiez) Georgian and Greek Furthermore excerptsfrom it exist in Paterica collections extant in Armenian GreekArabic and Ethiopic This variety of languages shows the import-ance that both the Chalcedonian and non-Chalcedonian monksattached to the Sermo asceticus The present article singles out theSahidic Coptic text offering the first complete edition of the sur-viving fragments in this language The first part will briefly sur-vey the ancient versions of the Sermo asceticus In the second partI will introduce the Coptic text It is in this context that I willexamine some quotations from and allusions to Clement ofRomersquos Epistle to the Corinthians (frac14 1 Clement) (CPG 1001 claviscoptica 0122) in the Sermo and will tentatively suggest thatStephenrsquos text may originally have been written in Coptic andtranslated later into Greek the language from which derive dir-ectly or indirectly all the other versions

STEPHEN THE THEBANrsquoS SERMOASCETICUS AND ITS VERSIONS

The Sermo asceticus contains precepts of an ascetic teacher tohis spiritual son written in the style of gnomic literatureStephenrsquos aphorisms and advices are meant to serve for the

3 The Apophthegmata Patrum records the names of other natives of Thebaidwho lived in the semi-eremitic communities of Scetis Nitria and Kellia suchas Isaac the Theban John the Theban and Marcellus the Theban

4 For a review of Stephenrsquos literary corpus and problems of authenticity seeSuciu lsquoRevisiting the Literary Dossier of Stephen of Thebesrsquo

629THE SERMO ASCETICUS

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accomplishment of the solitary life offering details as to how theanchorite should perform the daily routines in the cell and defendagainst the attacks of the demons who inspire impassionedthoughts Consequently special attention is given to the techni-ques of attaining tranquillity (Greek ἀνάπαυσις Coptic ⲙⲧⲟⲛ)5

The first published version of the Sermo asceticus was theArabic6 The text has survived in four manuscripts in this lan-guage amongst which stands out Vaticanus arabicus 71 Thisparchment codex was inscribed in the year 885886 CE in theGreat Lavra of Saint Sabbas in Palestine for the Monastery of StCatherine at Sinai7 While the translation into Arabic wasprobably made in the Palestinian Melkite milieu the Copticcommunity later adopted it Furthermore the Coptic scholaral-S afı ibn al-iAssal composed an epitome of the Arabic Sermoasceticus which has survived in a couple of manuscripts8

The Greek text was published in 1969 by Edouard des Placesaccording to Paris Bibliotheque nationale de France (hereafterBnF) Grec 1066 fos 86rndash94r (eleventhndashtwelfth centuries)9

5 On the equivalence of ⲙⲧⲟⲛ and ἀνάπαυσις see M Sheridan lsquoTheSpiritual and Intellectual World of Early Egyptian Monasticismrsquo in MSheridan From the Nile to the Rhone and Beyond Studies in Early MonasticLiterature and Scriptural Interpretation (Studia Anselmiana 156 Analectamonastica 12 Rome Pontificio Ateneo di S Anselmo 2012) pp 47ndash87 at 26

6 J-M Sauget lsquoUne version arabe du ldquoSermon ascetiquerdquo drsquoEtienne leThebainrsquo Le Museon 77 (1964) pp 367ndash406

7 Ibid p 373 Description in A Mai Scriptorum veterum nova collectiovol 4 (Rome Typis Vaticanis 1831) pp 143ndash5 although the year of the com-pletion of the manuscript is misprinted there as 788 CE (see ibid p 599 forthe real date) See also J-M Sauget lsquoLes Fragments de lrsquoAsceticon de lrsquoabbeIsaıe de Scete du Vatican arabe 71rsquo Oriens christianus 48 (1964) pp 235ndash59 at235 Additionally to Vaticanus arabicus 71 fos 226vndash234r the Arabic version ofthe Sermo asceticus is extant in Sinai Arabic 236 fos 208rndash215v Sinai Arabic571 fos 216rndash222v and Paris Bibliotheque nationale de France Arabe 253fos 246rndash250v There is another witness of the text in the Vaticanus arabicus695 but this is just a modern copy made from Vaticanus arabicus 71

8 See Sauget lsquoUne version arabe du ldquoSermon ascetiquerdquo drsquoEtienne leThebainrsquo pp 371ndash2 K Samir lsquoStephen the Thebanrsquo in A S Atiya (ed)The Coptic Encyclopedia vol 7 (New York Macmillan 1991) pp 2154bndash2155b at 2155b

9 E des Places lsquoLe ldquoDiscours ascetiquerdquo drsquoEtienne de Thebes Texte grecinedit et traductionrsquo Le Museon 82 (1969) pp 35ndash59 Des Placesrsquos edition ofthe Greek has served as the basis for a few modern translations French trans-lation by Dom M van Parys in L Regnault et al Enseignements des Peres dudesert Hyperechios Etienne de Thebes Zosime (Spiritualite orientale 51Begrolles-en-Mauges Solesmes 1991) pp 57ndash91 Italian translation in LCremaschi Parole dal deserto Detti inediti di Iperechio Stefano di Tebe eZosima (Padri orientali Magnano Comunita di Bose 1992) pp 51ndash88 English

ALIN SUCIU630

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Although des Places was aware that Athos Lavra Γ8 fos 29vndash34v

contains the same work this codex remained inaccessible tohim10 Two other Athonite manuscripts have surfaced recentlyboth of them attributing the Sermo to the iconodule martyrStephen the Younger Panteleimon 114 fos 22rndash29r (fifteenthcentury) and Lavra Λ181 pp 67ndash75 (eighteenth century)11 Anew edition of the Greek text based on all the manuscripts iden-tified to date remains a desideratum

In 1970 Gerard Garitte edited the Georgian version of theSermo asceticus which is preserved in a single manuscript from theMonastery of St Catherine at Sinai (Georgian 35 fos 90rndash94r tenthcentury)12 According to Garitte the Georgian text was translatedfrom Greek This version is shorter omitting two large chunks ofthe text corresponding to sectsect11ndash49 and 67cndash83 of the Greek

The Geiez version is contained in only one manuscriptEMML 4493 fos 103rndash105r It was copied in 1528 CE and it iscurrently kept in the church of Gur Sellase in the region ofMoga-Weuroadeuroara (ሞጋ-ወደራ) in the North Seuroawa (ሸዋ) province13

The Ethiopic text was rendered from Arabic Interestingly itstops abruptly after sect78 of the Arabic text edited by Sauget theremaining part of the codex accommodating extracts from theAreuroagawi Meuroanfeuroasawi the Ethiopic name of the eighth-centuryEast Syrian mystic John of Dalyatha14 Additionally a Geieztranslation of sect37 of the Sermo asceticus features anonymously in

translation by T Vivian in T Vivian et al Words to Live By Journeys inAncient and Modern Egyptian Monasticism (Kalamazoo Cistercian Publications2005) pp 283ndash321

10 The manuscript was identified for the first time in J Darrouzes lsquoEtiennele Thebainrsquo in Dictionnaire de spiritualite ascetique et mystique vol 42 (ParisBeauchesne 1961) pp 1525ndash6 at 1525

11 Fr Filotheus Balan of Petru Voda Monastery Romania found the manu-scripts during a research trip to Mount Athos

12 G Garitte lsquoLe ldquoDiscours ascetiquerdquo drsquoEtienne le Thebain en georgienrsquoLe Museon 83 (1970) pp 73ndash93 for the description of the manuscript seeGaritte Catalogue des manuscrits georgiens litteraires du Mont Sinaeuroı (CSCO 165Subsidia 9 Louvain L Durbecq 1956) p 111

13 The manuscript is described in G Haile A Catalogue of EthiopianManuscripts Microfilmed for the Ethiopian Manuscript Microfilm Library AddisAbaba and for the Hill Monastic Manuscript Library Collegeville vol 10(Collegeville MN HMMLSt Johnrsquos University 1993) pp 181ndash8 See alsoA Bausi lsquoMonastic Literaturersquo in S Uhlig (ed) Encyclopaedia Aethiopicavol 3 HendashN (Wiesbaden Harrassowitz 2007) pp 993andash999b at 996a I amcurrently preparing the edition of the Geiez version

14 On John of Dalyatha see eg R Beulay lsquoPrecisions touchant lrsquoidentite etla biographie de Jean Saba de Dalyatharsquo Parole de lrsquoOrient 8 (1977ndash8) pp87ndash116

631THE SERMO ASCETICUS

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the Geuroadleuroa Abeuroaw Qddusan a Patericon collection that most likelyhas an Arabic Vorlage15

Although the Sermo asceticus has not been found until now inArmenian sectsect49ndash51 are included as two anonymous sayings in theArmenian translation of the systematic collection of theApophthegmata Patrum16 The same apophthegms are extant inGreek in several manuscripts the oldest of which is Athos LavraΒ37 inscribed in the year 970 CE17

Finally Stephen the Thebanrsquos Sermo asceticus is preserved alsoin Coptic in two fragmentary Sahidic parchment manuscriptsOne of them is a dismembered codex from the Monastery of ApaShenoute or the White Monastery as it is more commonly calledsituated near Sohag in Upper Egypt Fragments of another codexwere found in 1965 at Qasr el-Wizz in Nubia

THE SAHIDIC MANUSCRIPTS OF THE SERMOASCETICUS

Both Coptic manuscripts of the Sermo asceticus identified todate are incomplete The White Monastery codex has the siglumMONBON in the Corpus dei Manoscritti Copti Letterari(CMCL) database18 The only fragments of this manuscript

15 V Arras Geronticon (CSCO 476ndash7 Scriptores Aethiopici 79ndash80Louvain 1986) vol 1 p 291 (Geiez text) vol 2 p 198 (Latin translation)The saying also appears in the Arabic Patericon in Vaticanus arabicus 460 (fo144v) see J-M Sauget lsquoUne nouvelle collection ethiopienne drsquoApophthegmataPatrumrsquo Orientalia Christiana Periodica 31 (1965) pp 177ndash82 at 182 n 4

16 The text is available in the first volume of the Armenian Vitae PatrumՎարք սրբոց հարանց եւ քաղաքավարութիւնք նոցին ըստ կրկինթարգմանութեան նախնեաց vol 1 (Venice San Lazzaro 1855) pp 5601Latin translation in L Leloir Paterica armeniaca a PP Mechitaristis edita (1855)nunc latine reddita (CSCO 353 Subsidia 42 Louvain Secretariat du CorpusSCO1974) p 167 (frac14 32 R bc) French translation in L Regnault Les Sentences desPeres du desert vol 2 Nouveau recueil (2nd edn Sable-sur-Sarthe Solesmes1977) p 255

17 APSyst III46ndash47 See L Regnault Les Sentences des Peres du desertvol 3 Troisieme recueil (Sable-sur-Sarthe Solesmes 1976) p 71 LesApophtegmes des Peres Collection systematique Chapitres IndashIX ed J-C Guy(Sources chretiennes 387 Paris Les Editions du Cerf 1993) p 177 n 1 Onthis manuscript which received the siglum H in Jean-Claude Guyrsquos researchon the Greek collections of Apophthegmata Patrum see J-C Guy Recherchessur la tradition grecque des Apophthegmata Patrum (2nd edn SubsidiaHagiographica 36 Brussels Societe des Bollandistes 1984) p 120

18 Available online at httpwwwcmclit (retrieved June 2018) CMCL isan international project directed by Tito Orlandi which attempts to recon-struct virtually the dismembered manuscripts from the White Monastery

ALIN SUCIU632

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which have been published until now are two folios kept in theBiblioteca Marciana in Venice which were edited without identi-fication by Giovanni Luigi Mingarelli in 178519 Almost two hun-dred years later Tito Orlandi re-edited them but mistakenlyattributed the text to Paul of Tamma another late-antiqueEgyptian ascetic author20 In a brief note published in 1997 EnzoLucchesi properly identified the Venice fragments as belonging toStephen the Thebanrsquos Sermo asceticus21 Moreover Lucchesiadded to the same manuscript five folios in Naples (BibliotecaNazionale IB9 fos 52ndash6)22 and one fragment in Paris (BnFCopte 1321 fo 87)23 In a previous article I identified two sup-plementary fragments of MONBON namely Paris BnF Copte1332 fo 42 and Oxford Bodleian Library MS Copt F 157(P)24

19 G L Mingarelli AEgyptiorum codicum reliquiae Venetiis in BibliothecaNaniana asservatae (Bologna Typis Laelii a Vulpe 1785) pp 328ndash37 (frac14no 15)

20 T Orlandi Paolo di Tamma Opere (CMCL Rome CIM 1988) pp 65ndash8 (semi-diplomatic edition of the Sahidic text) 116ndash21 (continuous Sahidic textand Italian translation) The text of the Venice fragments features in Orlandirsquosedition as Opus sine titulo

21 E Lucchesi lsquoUne version copte du Sermo asceticus drsquoEtienne leThebainrsquo Analecta Bollandiana 115 (1997) p 252 See also Lucchesi lsquoA pro-pos drsquoune edition recente des œuvres de Paul de Tammarsquo Studia OrientaliaChristiana Collectanea 28 (1995) pp 161ndash5 where Lucchesi already states thatthe Venice leaves do not belong to the same codex as the fragments from theworks of Paul of Tamma

22 These fragments belonged to the collection of the Cardinal StefanoBorgia and were formerly kept in the Museum at Velletri near Rome see GZoega Catalogus codicum Copticorum manu scriptorum qui in Museo BorgianoVelitris adservantur (Rome Typis Sacrae Congregationis de Propaganda Fide1810) p 570 (frac14 no 234) The fragments are held today together with a sig-nificant part of Borgiarsquos Sahidic manuscripts in the National Library inNaples see P Buzi Catalogo dei manoscritti copti borgiani conservati presso laBiblioteca Nazionale Vittorio Emanuele III di Napoli (Accademia dei Lincei ndashMemorie Ser IX 251 Rome Scienze e Lettere 2009) pp 222ndash3

23 Despite Lucchesirsquos correct identification of the Venice folios as Stephenthe Thebanrsquos Sermo asceticus they have continued to be treated as parts of theworks of Paul of Tamma in Vivian et al Words to Live By pp 286ndash7 lsquo[o]nescholar [scil Lucchesi] has argued that the untitled piece cannot belong toPaul in spite of the attribution in the manuscriptrsquo Actually the fragments ofStephen the Theban published by Orlandi feature no formal identification oftheir content They have been attributed to the codex of Paul of Tammarsquoswritings (MONBGU) on the sole basis of a slight palaeographicalresemblance

24 Suciu lsquoRevisiting the Literary Dossier of Stephen of Thebesrsquo p 307

633THE SERMO ASCETICUS

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Here is a tentative codicological reconstruction of codexMONBON

Although kept today in separate volumes the two fragments inthe National Library in Paris originally belonged to the same leafThey offer portions of Sermo asceticus sectsect7 10 11 () 21 23ndash428ndash9 31ndash2 Unlike the poor vestiges in Paris the next seven sur-viving leaves of the codex are intact They preserve sectsect38ndash74 of thetext As these seven folios are paginated consecutively from 1 to14 but the last of them bears on the verso the signature of quire11 (ⲓⲁ) it becomes obvious that the scribe started the paginationof the codex again after the tenth quire It was common practice

Location Call number Pagination Hair (H)Flesh (F)

Paris BnF Copte 1321 fo87thornBnF Copte 1332frag 42C

lost HF

1 foliomissing

Venice Marciana 192 fo 99 [1]2 HFNaples National Library IB9 fo 52 34 FHNaples National Library IB9 fo 53 56 HFNaples National Library IB9 fo 54 78 FHNaples National Library IB9 fo 55 910 HFNaples National Library IB9 fo 56 1112 FHVenice Marciana 192 fo 100 1314

(end ofquire 11)

HF

unknownnumberof foliosmissing

Oxford Bodleian Library MS CoptF 157(P)

lost (lastpage of thetext andcolophon)

HF

ALIN SUCIU634

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among Coptic scribes to start anew the pagination of a manu-script while keeping consecutive the numbering of the quires25

This scribal practice can be misleading when we attempt to re-construct the succession of the leaves in fragmentary codices likethose from the White Monastery However as in the case ofMONBON the recovery of the signature of the quires proves tobe providential for the codicological reconstruction It can beestablished thus that the aforementioned cluster of folios repre-sents most of the manuscriptrsquos eleventh quire except for the firstleaf which has either been lost or not yet found Finally BodleianLibrary MS Copt F 157(P) is a small fragment having on itsrecto the end of sect107 and the beginning of sect108 which is the lastof the Sermo asceticus The verso of this fragment features vestigesof the codexrsquos colophon26

ⲙⲏ]ⲛⲁ ⲉⲗⲁⲭ ⲇ ⲓ ⲕ(ⲁⲓ) [ ]ⲇ ⲓ ⲕ(ⲁⲓ) ⲙⲁⲑⲉ [ⲟⲥ]2 ]ⲁⲡⲁ ⲭⲁⲏⲗ ⲡϣⲏⲣ ⲉ [ⲙ_ⲡ]ⲁⲧⲏⲣⲙ

ⲕⲁ]ⲗ ⲁⲙⲱⲛ ϩⲙ_ⲡⲧⲟϣ ⲡⲓⲟⲙ ϣⲗⲏⲗ ⲉϫ4 [ⲱⲛ ⲉⲡⲛⲟⲩⲧⲉ ⲕ]ⲱ ⲛⲁⲛ ⲉ_ ⲃⲟⲗ ⲙ_ⲡⲁϣⲁⲓ ⲛ_ⲛ ⲉⲛⲟ ⲃ ⲉ

] ⲁⲡⲕⲟⲥⲙⲟⲥ ⲧⲏⲣϥ_ ⲁⲩⲱ ⲛϥϯⲭ ⲁⲣ

6 [ⲉⲡⲉⲛⲕⲟⲩⲓ ⲛ_ ϩⲱⲃ ⲛ_ϭ]ⲓϫ ⲉⲧϭⲟϫⲃ_ ϫⲉ ⲙ_ⲡⲁⲧⲉⲛⲛⲟⲓ ⲕⲁ ⲗ[ⲱⲥ ⲁⲗⲗⲁ ⲉ_ϫⲓⲥⲃ]ⲱ ϥⲓ ϩⲁⲣⲟⲛ ⲉⲧⲃⲉ ⲡⲟⲥ ⲡⲁⲛⲧⲱⲕ ⲣ

8 [ⲁⲧⲟⲣ ⲁⲩⲱ ⲉϣⲱⲡⲉ] ⲁⲛϣⲱⲃⲧ_ ⲛ_ⲟⲩⲗⲉⲝⲓⲥ ϫⲉ ⲛⲧ ⲁⲛ[ⲥϩⲁⲓ ]ⲛⲟⲩⲧ ⲉ ⲙⲁⲩⲁϥ -

[ ] [Me]na the very humble deacon and [ ] the deacon andMatthe[w]

2 [ ] Apa Chael the son [of P]aterm[oute ][ ] Kalamon in the nome Fayyum Pray over

4 [us that God] forgives the multitude of our sins

25 For similar examples of discontinuous pagination in White Monasterycodices see eg E Lucchesi lsquoDeux nouveaux fragments sahidiques duPanegyrique de Gregoire le Thaumaturge par Gregoire de Nyssersquo AnalectaBollandiana 122 (2004) pp 277ndash82 at 279 T Orlandi lsquoUn codice copto delldquoMonastero Biancordquo Encomii di Severo di Antiochia Marco EvangelistaAtanasio di Alessandriarsquo Le Museon 81 (1968) pp 351ndash405 at 354ndash5 ASuciu lsquoCoptic Scribes and Manuscripts Dated and Datable Codices from theMonastery of Apa Shenoute I The Codices Inscribed by Victor Son ofShenoute (First Half of the 12th Century)rsquo Journal of Coptic Studies 16(2014) pp 195ndash215 at 207

26 This colophon was not edited in A van Lantschoot Recueil des colophonsdes manuscrits chretiens drsquoEgypte (Bibliotheque du Museon 1 Leuven J-BIstas 1929)

635THE SERMO ASCETICUS

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As is apparent from the information provided in the colophonthe manuscript was produced by several scribes including thedeacons Mena and Matthew However palaeographical argu-ments indicate that the deacon Matthew of Touton inscribed allthe fragments of the Sermo asceticus This scribe from theFayyum who had a distinctive handwriting copied several codi-ces for the White Monastery including two which are dated 656Era of the Martyrs (frac14 939ndash40 CE)27 On their basis we can safelydate the White Monastery manuscript of the Sermo asceticus tothe second quarter of the tenth century

Given that more than one scribe seems to have been involved incopying the White Monastery codex of the Sermo asceticus it isdifficult to establish which other fragments from the WhiteMonastery belonged to the same manuscript as it may beexpected to feature different handwriting styles Nevertheless itis impossible to attribute the fragments of the Sermo asceticus toMONBBQ one of the White Monastery codices that contain theSahidic version of Abba Isaiah of Scetisrsquo Asceticon as has beenproposed28 While it is true that Matthew of Touton both copied

[ ] the whole world and gives grace6 [to our little work of the] humble [hand] for we have not yetapprehended well [but still learn] Tolerate us because of theLord the Al-

8 [mighty and if] we corrupted a word for we have[transcribed] [ ] God alone

27 The colophons of these two manuscripts are edited in van LantschootRecueil des colophons pp 86ndash90 (frac14 nos 54ndash5) The first manuscript contains anencomium on the archangel Gabriel attributed to John Chrysostom see ELucchesi lsquoDeux temoins coptes de lrsquohomelie sur lrsquoarchange Gabriel attribueea Jean Chrysostomersquo Analecta Bollandiana 129 (2011) p 324 The colophonof this codex which does not have a CMCL siglum yet has survived on theverso of the fragment Vienna euroOsterreichische Nationalbibliothek K 351 Thesecond dated manuscript is MONBOQ which contains a sermon on theAscension attributed to Athanasius of Alexandria (CPG 2198 clavis coptica0446) and another one on Pentecost attributed to John Chrysostom (CPG4536 clavis coptica 0165) Apparently Matthew of Touton inscribed onlypages 84ndash92 of this codex including the colophon The first part of the manu-script came from the pen of another scribe who is not named in Matthewrsquoscolophon On the codicological reconstruction of MONBOQ see A SuciulsquoThe Borgian Coptic Manuscripts in Naples Supplementary Identificationsand Notes to a Recently Published Cataloguersquo Orientalia Christiana Periodica77 (2011) pp 299ndash325 at 317ndash19

28 Lucchesi lsquoUne version copte du Sermo asceticus drsquoEtienne le Thebainrsquop 252 lsquo[d]es indices codicologiques pointent du doigt lrsquoAsceticon drsquoIsaeuroıersquo

ALIN SUCIU636

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codex MONBBQ and collaborated in the production of MONBON a codicological detail precludes us from merging them into a sin-gle manuscript As has been explained above from the codex of theSermo asceticus has survived almost the totality of the eleventh quirewhich is paginated anew from 1 to 14 However from MONBBQare extant the last folio of quire 13 (Berlin Staatsbibliothek 1613fo 8) and the first of quire 14 (Vienna euroOsterreichischeNationalbibliothek K 9766) which are paginated 206 and 207 re-spectively29 This clearly demonstrates that the pagination of thecodex containing the Asceticon of Abba Isaiah did not start again withquire 11 This codicological argument eliminates the possibility ofattributing the fragments of Stephen the Thebanrsquos Sermo asceticus tothe same manuscript as theAsceticon of Abba Isaiah

Additionally to the White Monastery codex MONBON twofragmentary parchment leaves discovered in 1965 at Qasr el-Wizzin Nubia attest a portion of the Sermo asceticus (sectsect53ndash8)30 Theybelonged to a codex of small dimensions similar in format andpalaeographical aspect to the Sahidic manuscripts from theMonastery of Apa Jeremias at Saqqara31 On the basis of thispalaeographical resemblance to the Apa Jeremias codices whichare more or less securely dated around 600 CE we can tentativelydate the Qasr el-Wizz fragments of the Sermo asceticus to the latesixth or early seventh century32

Finally an ostracon containing the library catalogue of theMonastery of Apa Elias of the Rock in the Theban region prob-ably datable to the seventh century mentions that this monasterypossessed a book which included one or more discourses by ApaStephen the Anchorite (ⲁⲡⲁ ⲥⲧⲉⲫⲁⲛⲟⲥ ⲡⲁⲛⲁⲭⲱⲣ(ⲓⲧⲏⲥ))33 As

29 For the codicological reconstruction of this manuscript see Suciu lsquoTheBorgian Coptic Manuscriptsrsquo pp 307ndash9

30 There are two other palaeographically related fragments from the samecodex but their content has not yet been identified Dr Alexandros Tsakos(Bergen University) will soon publish the Coptic literary material from Qasrel-Wizz these fragments included

31 As I have checked only some black-and-white photographs of the frag-ments duly provided to me by A Tsakos I am not able to give the exactmeasurements of the leaves Presumably the fragments are kept today in theCoptic Museum in Cairo together with the other manuscripts found duringthe excavations at Qasr el-Wizz

32 On the dating of the manuscripts from the monastery of Apa Jeremias seeH Thompson The Coptic Version of the Acts of the Apostles and the PaulineEpistles in the Sahidic Dialect (Cambridge Cambridge University Press 1932) p x

33 R-G Coquin lsquoLe Catalogue de la bibliotheque du couvent de Saint-Elieldquodu rocherrdquo (ostracon IFAO 13375)rsquo Bulletin de lrsquoInstitut FrancaisdrsquoArcheologie Orientale 75 (1975) pp 207ndash39 at 211

637THE SERMO ASCETICUS

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Lucchesi has suggested it is likely that Stephen the Theban ismeant here34 Indeed the lemma of Stephenrsquos Commandments inParis BnF Grec 1598 calls him lsquoAbba Stephen the Anchoritersquo(Ἐντολαὶ τοῦ α ββᾶ Στεφάνου του α ναχωρητου) Unfortunately it isnot possible to know from the laconic reference in the ostracon ifthe Monastery of Apa Elias possessed a copy of the Sermo asceti-cus or of some other writing of Stephen the Theban

WAS THE SERMOASCETICUS ORIGINALLY WRITTEN IN COPTIC

In his thirty-ninth festal letter written for the occasion ofEaster 367 Athanasius of Alexandria included a list of biblicalbooks that he considered canonical35 Furthermore he mentionedother writings that although not part of the canon are useful forthe catechumens the Wisdom of Solomon Sirach EstherJudith Tobit the Didache (CPG 1735) and the Shepherd ofHermas (CPG 1052)

Although Athanasius warns that these texts are the only onesinvested with divine authority it does not mean that his proposalwas accepted as quod ubique quod ab omnibus There is rather goodevidence that long after Athanasius issued his paschal letterEgyptian Christians continued to use apocryphal and deutero-canonical books while at the same time they received with cir-cumspection the Apocalypse of John which was regarded ascanonical by the patriarch of Alexandria36 For example the

34 E Lucchesi lsquoRetractatio a propos de lrsquoidentification drsquoEtienne leThebainrsquo Analecta Bollandiana 125 (2007) pp 15ndash16 Lucchesi had proposedearlier that Stephen must be identified with the homonymous author mentionedby Palladius in Historia Lausiaca 114 and 553 see E Lucchesi lsquoVerslrsquoidentification drsquoEtienne de Thebesrsquo Analecta Bollandiana 116 (1998) p 106

35 The relevant passage can be found in S Athanase Lettres festales et pas-torales en copte ed L T Lefort 2 vols (CSCO 150ndash1 Scriptores coptici 19ndash20 Louvain Imprimerie orientaliste L Durbecq 1955) vol 1 pp 18ndash19(Sahidic text) vol 2 pp 36ndash7 (French translation) A Camplani Atanasio diAlessandria Lettere festali Anonimo Indice delle Lettere festali (Letture cris-tiane del primo millennio 34 Milan Paoline 2003) pp 510ndash11 On the back-ground of Athanasiusrsquo thirty-ninth festal letter see eg D Brakke lsquoCanonFormation and Social Conflict in Fourth-Century Egypt Athanasius ofAlexandriarsquos Thirty-Ninth Festal Letterrsquo Harvard Theological Review 87(1994) pp 395ndash419 Brakke lsquoA New Fragment of Athanasiusrsquos Thirty-NinthFestal Letter Heresy Apocrypha and the Canonrsquo Harvard Theological Review103 (2010) pp 47ndash66 Camplani Atanasio di Alessandria pp 498ndash503

36 It is not surprising that in the early phase of Coptic literature to whichbelong authors like Pachomius Paul of Tamma Shenoute and Besa one canhardly find any reference to the Apocalypse of John On the contrary the useof this text increases notably only after the seventh century CE It is likely that

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writings of Paul of Tamma which have literary connections withthose of Stephen the Theban contain quotations from and allu-sions to the Acts of Paul and Thecla (CANT 211III) the Acts ofAndrew and Matthias in the City of the Cannibals (CANT 236)the Physiologus (CPG 3766) and the Apocalypse of Paul (CANT325)37 The fact that Paul mingled biblical and paracanonicalsources has even made some modern scholars speculate that hedid not represent mainstream monasticism but rather a solitaryform of asceticism which the church could not control38

Stephen the Theban who probably wrote not very long afterAthanasius penned his thirty-ninth festal letter used in his turnin the Sermo asceticus several extra-canonical texts including 6Ezra39 and 1 Clement In the following pages I will investigate

from this period date the so-called commentary on the Apocalypse attributedto Cyril of Alexandria (clavis coptica 0107) and the homily on the Twenty-Four Elders of the Apocalypse by Ps-Cyril of Jerusalem (clavis coptica 0560)On the use of the Apocalypse of John in Coptic Egypt see C Askeland lsquoTheSahidic Apocalypse in Early Islamic Egyptrsquo in M Sigismund M Karrer andU Schmid (eds) Studien zum Text der Apokalypse (Arbeiten zur neutestamen-tlichen Textforschung 47 Berlin and Boston Walter de Gruyter 2015) pp271ndash87

37 Paul of Tamma quotes from the Acts of Paul in De humilitate 10 (claviscoptica 0252) see D Brakke lsquoThe Making of Monastic Demonology ThreeAscetic Teachers on Withdrawal and Resistancersquo Church History 70 (2001) pp19ndash48 at 41 and D Bumazhnov lsquoReigentanz der zweuroolf Tugenden in der Seeleeines Demeuroutigen Eine Plotinreminiszenz bei dem koptischen Meuroonch Paulusvon Tamma Zum Problem der Traditionszuordnungen im freurouhen euroagyptischenMeuroonchtumrsquo in D Bumazhnov (ed) Christliches euroAgypten in der speuroatantikenZeit Akten der 2 Teuroubinger Tagung zum Christlichen Orient (7ndash8 Dezember2007) (Studien und Texte zu Antike und Christentum 79 Teuroubingen MohrSiebeck 2013) pp 93ndash111 at 101 n 38 Furthermore Paul alludes to theActs of Andrew and Matthias in De cella 117 (clavis coptica 0251) In De cella110 he refers to the Physiologus as Philippe Luisier has demonstrated in lsquoPaulde Tamma Lettre sur la cellule Une traduction francaisersquo in A Bastit-Kalinowska and A Carfora (eds) Vangelo trasmissione verita Studi in onore diEnrico Cattaneo nel suo settantesimo compleanno (Oi Christianoi 15 Trapani Ilpozzo di Giacobbe 2013) pp 265ndash83 at 268 Finally in De cella 2 Paul ofTamma mentions the Acherusian Lake which appears in several apocryphaltexts including the Book of Adam the Apocalypse of Paul and the Apocalypseof Peter see K P Copeland lsquoSinners and Post-Mortem ldquoBaptismrdquo in theAcherusian Lakersquo in J N Bremmer and I Czachesz (eds) Apocalypse ofPeter (Studies on Early Christian Apocrypha 7 Leuven Peeters 2003) pp91ndash107 at 103ndash4

38 L S B MacCoull lsquoPaul of Tamma and the Monastic PriesthoodrsquoVigiliae Christianae 53 (1999) pp 316ndash19 Brakke lsquoThe Making ofMonastic Demonologyrsquo

39 The quotation from 6 Ezra is analysed in A Suciu lsquoA Quotation from 6Ezra in the Sermo asceticus of Stephen the Thebanrsquo forthcoming in Apocrypha29 (2018)

639THE SERMO ASCETICUS

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the quotations from and references to 1 Clement in the Sermoasceticus As I will argue the quotations from 1 Clement are ofprime importance for establishing the original language of ourtext I hope that this research may bring some fresh ideas to theold debate concerning the priority of Coptic or Greek originalsfor certain Egyptian ascetic writings I will try to make this issueclearer before proceeding to the analysis of the select passages

It is notorious that in the absence of proper historical docu-mentation it is difficult to decide whether a text was originallycomposed in Greek or in Coptic solely on a linguistic basisSuffice to mention in this regard the failure of Rene Draguet todemonstrate that there is an early Coptic stratum detectable insome Greek ascetic texts like Athanasiusrsquo Life of Anthony (CPG2101) the Historia Lausiaca (CPG 6036) and the Asceticon ofIsaiah of Scetis40 Another way to establish the original languagein which a literary work was written is by examining the biblicalquotations However this method remains highly contentious be-cause translators usually adjusted quotations in order to conformthem to the version of the Bible in the target language It is there-fore not surprising to discover that the biblical quotations followthe Greek version of the Bible in Greek texts and the Coptic ver-sion in Coptic translations of the same works This adjustment ofbiblical quotations during the translation process constitutes aserious obstacle when we tackle the question of Greek versusCoptic originals

However the situation changes when we deal with quotationsfrom extra-canonical writings As these quotations are usuallymuch harder to identify than those from biblical texts translatorsand copyists could not adapt them so easily to the target languageConsequently they may shed a good deal of light on the questionof the original language of some Egyptian texts that exist both inGreek and in Coptic and whose original language is otherwise

40 R Draguet La Vie primitive de saint Antoine conservee en syriaque(CSCO 417ndash18 Scriptores syri 183ndash4 Louvain Secretariat du CorpusSCO1980) vol 2 pp 100ndash112 Draguet lsquoLe Chapitre de lrsquoHistoire Lausiaque surles Tabennesiotes derive-t-il drsquoune source coptersquo Le Museon 57 (1944) pp53ndash145 and 58 (1945) pp 15ndash95 Draguet lsquoUne nouvelle source copte dePallade Le ch VIII (Amoun)rsquo Le Museon 60 (1947) pp 227ndash55 Draguet LesCinq recensions de lrsquoAsceticon syriaque drsquoabba Isaıe 4 vols (CSCO 289ndash90 293ndash4 Scriptores syri 120ndash3 Louvain Secretariat du CorpusSCO 1968) vol 3pp 44ndash72

ALIN SUCIU640

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difficult to establish Stephen the Thebanrsquos Sermo asceticus ishighly relevant in this context because it quotes directly from anon-canonical text ie 1 Clement which has survived both inGreek and in Coptic (Akhmimic) allowing thus a proper com-parative study As we will see the evidence that can be gleanedfrom this comparison leans heavily in favour of a Coptic originalof the Sermo asceticus

In sectsect25ndash8 Stephen the Theban uses 1 Clement 171ndash6 in a dis-cussion about the humility of the saints mentioned in Jewishscriptures In this context he quotes an apocryphal saying ofMoses which appears in 1 Clement 17641 As this portion of thetext is lost in Sahidic because of the fragmentary state of themanuscripts I will refer here only to the Greek version of theSermo asceticus

Clement of Alexandria also quotes this apocryphal saying ofMoses in his fourth book of the Stromata (CPG 1377) under theform ἐγὼ δέ εἰμι ἀτμὶς ἀπὸ χύτρας43 However in view of the factthat Stephen obviously knew 1 Clement since he quotes from itelsewhere in the Sermo asceticus there can be no doubt that theApostolic Father was his immediate source

1 Clement 17642 Sermo asceticus 27

Ἐγὼ δέ εἰμι ἰσχνόφωνος καὶβραδύγλωσσος καὶ πάλινλέγει Ἐγὼ δέ εἰμι ἀτμὶςἀπὸ κύθρας

πρόσεχε Μωϋσῇ λέγοντιἰσχνόφωνος εἰμι καὶ ἀτμὶς ἐκτῆς χύτρας

lsquoBut I am weak of speech andslow of tonguersquo And he saysagain lsquoBut I am smoke from the potrsquo

Pay attention to Moses who sayslsquoI am weak of speech and smokefrom the potrsquo

41 The quotation was identified for the first time by M Aubineau Homeliespascales (cinq homelies inedites) (Sources chretiennes 187 Paris Les Editionsdu Cerf 1972) p 240

42 Greek text from J B Lightfoot The Apostolic Fathers part 12 Clementof Rome (London Macmillan 1890) p 65

43 See Clement Stromata IV171064 in Clemens Alexandrinus vol 2Stromata Buch IndashVI ed O Steuroahlin and L Freurouchtel (GCS 52 BerlinAkademie-Verlag 1985) p 295

641THE SERMO ASCETICUS

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Given that this passage could not be traced to any canonicaltext some of the scribes who copied the Sermo asceticus musthave found it suspicious Thus it is omitted in the codex LavraΓ8 but also in the Arabic and Ethiopic versions which can ultim-ately depend at this point on a textual tradition represented by theAthonite manuscript

In Sermo asceticus sect71 Stephen warns the monk against rashjudgement In ascetic literature judging others is strictly forbid-den not only because it goes against the teaching of the Scriptures(cf Matt 71 Luke 637 41 John 87 Ro 21 etc) but also be-cause one of the cardinal virtues of the solitary monk is humilityand mourning over onersquos own sins Judging others is actually ademonic temptation meant to disturb the hesychia the peace ofmind As Graham Gould adroitly writes the lsquonumber of storiesillustrating the necessity of not judging others and the urgencywith which abstaining from judgement was commended confirmsthe importance of the problem of judgementrsquo for the earlyEgyptian monks44 It is in this context that Stephen the Thebanquotes from what he calls lsquothe written wordrsquo Notably the Sahidicand the Greek texts are different at this point albeit they expressthe same idea

Sermo asceticus 71 (Sahidic) Sermo asceticus 71 (Greek)

ⲉⲧⲃⲉ ⲡϣⲁϫⲉ ⲉⲧⲥⲏϩ ϫⲉ

ⲉⲧⲉⲧⲛⲟ ⲛϩⲏⲏⲃⲉ ⲉϫⲛⲛⲉⲛⲟⲃⲉ

ⲛⲛⲉⲧϩⲓⲧⲟⲩⲱⲧⲉⲛ ⲉⲧⲉⲧⲛⲱⲡ

ⲙⲡⲉⲩϣⲱⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛ ⲛⲉ

χάριν τοῦ λόγου τοῦγεγραμμένου πενθήσατε ἐπὶ ταῖςταλαιπωρίαις ἀλλήλων καὶλογίζεσθε ὅτι τὰ ὑστερήματααὐτῶν ὑμῶν ἐστιν

( ) because of the written wordlsquoMourning over the sins of yourneighbours you are counting theirshortcomings to be yoursrsquo

( ) because of the written wordlsquoMourn over the miseries of oneanother and reckon that theirshortcomings are yoursrsquo

44 G Gould The Desert Fathers on Monastic Community (Oxford EarlyChristian Studies Oxford Clarendon Press 1993) p 123

ALIN SUCIU642

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In fact the passage offers a direct quotation from 1 Clement26 As this part of 1 Clement is preserved in Greek but also intwo Akhmimic Coptic manuscripts we can analyse it in both lan-guages Interestingly while the Greek Sermo asceticus does notcorrespond to the original text of 1 Clement the Sahidic followsexactly what we find in the Akhmimic version

Albeit written in different dialects the quotation from 1Clement in the Sahidic Sermo asceticus and the parallel Akhmimictext are lexically and syntactically identical which cannot beexplained as a mere accident By contrast the Greek Sermo asceti-cus diverges so much from the original text of 1 Clement that itcannot under any circumstances be called a quotation of it des-pite the fact that this is precisely what it claims to be

Furthermore while the quotation in the Greek Sermo asceticusdiffers from the original 1 Clement it presents several featureswhich seem to indicate that it is a translation from the CopticThus the word order does not follow the original Greek text of 1Clement but the Coptic placing the verb at the beginning of eachclause of the quotation rather than at the end the verb λογίζομαιlsquoto count to reckonrsquo seems to be rather a translation of theCoptic ⲱⲡ than a synonym of κρίνω which is used by Clement in

1 Clement 26 (Akhmimic)45 1 Clement 26 (Greek)46

ⲉⲧⲉⲧⲛⲣ ϩⲏⲃⲉ ⲁϫⲛⲛⲛⲁⲃⲉ

[ⲛⲛⲉⲧ]ϩⲓⲧⲟⲩⲱⲧⲛⲉ ⲉⲧⲉⲧⲛⲱⲡ

ⲙⲡⲟⲩϣⲧⲁ ϫⲉ ⲛⲱⲧⲛⲉ ⲛⲉ

ἐπὶ τοῖς παραπτώμασιν τῶνπλησίον ἐπενθεῖτε τὰὑστερήματα αὐτῶν ἴδια ἐκρίνετε

Mourning over the sins of yourneighbours you are counting theirshortcomings to be yours

You mourned over the trespassesof your neighbours you judgedtheir shortcomings to be yours

45 C Schmidt Der erste Clemensbrief in altkoptischer euroUbersetzung (Texte undUntersuchungen 321 Leipzig J C Hinrichs 1908) p 33 F ReurooschBruchsteuroucke des ersten Clemensbriefes nach dem achmimischen Papyrus derStrassburger Universiteuroats- und Landesbibliothek mit biblischen Texten derselbenHandschrift (Strasbourg Schlesier amp Schweikhardt 1910) p 5

46 Lightfoot The Apostolic Fathers part 12 pp 18ndash19

643THE SERMO ASCETICUS

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his letter the conjunction ὅτι stands for the Coptic ϫⲉ and doesnot appear in the parallel passage of 1 Clement in Greek

If a Greek original of the Sermo asceticus is admitted then onemust suppose that the translator into Coptic either knew byheart 1 Clement or went through the pain of searching for thesource of the quotation found it and adapted it according to theCoptic version of this writing However such a possibility mustbe excluded from the outset because as we have seen the quota-tion in the Greek Sermo asceticus does not correspond to the par-allel passage in 1 Clement making it difficult for the translator toidentify its source

One additional remark is in order here concerning the shift intense between the Coptic and the Greek texts of the Sermo asceti-cus at the beginning of the quotation The quotation in Greek fea-tures an imperative whereas the Sahidic is a focalizedcircumstantial clause If we hypothesize that the Greek is in fact atranslation of the Coptic it is apparent that this discrepancy isdue to the fact that the Greek translator failed to identify thequotation from 1 Clement and tried to adapt the text according toJames 49 and 51 which must have sounded more familiarταλαιπωρήσατε καὶ πενθήσατε καὶ κλαύσατε (49) κλαύσατεὀλολύζοντες ἐπὶ ταῖς ταλαιπωρίαις ὑμῶν (51)

Because the translators could not find its source this passagefrom 1 Clement was problematic for the ancient translators of theSermo asceticus For example while keeping the imperative clauseof the Greek text the Arabic translator (or a later scribe) misat-tributed the quotation to Paul

as it is written in Paul lsquoCry over your sins of one another and as toyour shortcomings consider that they are yoursrsquo

In its turn the Geiez version mentions that the text appears lsquointhe Lawrsquo (በውስተ ሕ[ግ])

EMML 4493 fo 104v col C lines 32ndash6

በከመ ጽሑፍ በውስተ ሕ[ግ] ኢትርኣዩ ኣበሳ ቢጽክ[ሙ] በበይናቲክሙ ወሐል[ዩ] ሕፀፀክሙ ከመ ለክሙ ይእቲ

as it is written in the Law lsquoDo not see the sin of each another andconsider your deficiency as it is yoursrsquo

It is thus obvious that the quotation from 1 Clement 26 was chal-lenging not only for the Greek translator but also for those who

ALIN SUCIU644

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rendered the Sermo asceticus into Arabic and Geiez As to theGeorgian this version does not contain the portion of the textthat interests us here Because none of the translators was able tofind the source of the quotation they all tried to explicate thetext as can be judged from the fact that each version gives a dif-ferent text at this point It is only the Sahidic that follows ad lit-teram the Coptic version of 1 Clement

Furthermore in sect43 b which is extant only in Sahidic Stephenthe Theban refers again to 1 Clement this time to 306 lsquoGoddetests those who praise themselves alonersquo47 Unfortunately asthis paragraph of the Sermo asceticus does not appear in Greekwe cannot compare properly the two texts Nevertheless we canobserve again that the Sahidic obviously depends on the Copticversion of 1 Clement

In the light of this evidence it is tempting to speculate thatStephen the Theban wrote the Sermo asceticus in Coptic and ei-ther used the Akhmimic version of 1 Clement or more likely alost Sahidic version which served as a model for the Akhmimictext Thus we can propose a Coptic original of the Sermo asceticus

1 Clement 306 (Greek)48 1 Clement 306(Akhmimic)49

Sermo asceticus43b (Sahidic)

αὐτεπαινετοὺς γὰρμισεῖ ὁ θεός

ⲡⲛⲟⲩⲛⲧⲉ ⲅⲁⲣ ⲙⲁⲥⲧⲉ

ⲛⲛⲉⲧⲧⲙⲁⲓeuroⲟⲙⲙⲁⲩ ⲟⲩⲁⲉⲉⲧⲟⲩ

ⲡⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲛⲛⲉltⲧgtⲧⲙⲁⲓⲟ

ⲙⲙⲟⲟⲩ ⲙⲁⲩⲁⲁⲩFor God detests thosewho praise themselves

For God detests thosewho praise them-selves alone

God detests thosewho praise them-selves alone

47 Remarkably the same passage appears in an ascetic text attributed toPachomius De monacho iniuriae memore (CPG 23541) see L T Lefort Œuvresde S Pachome et de ses discιples 2 vols (CSCO 159ndash60 Scriptores coptici 23ndash4Louvain Imprimerie orientaliste L Durbecq 1956) vol 1 p 3 ⲡⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉⲙⲡⲉⲧⲧⲙⲁⲓeuroⲟ ⲙⲙⲟϥ ⲟⲩⲁⲁϥ (lsquoGod detests whoever praises himself alonersquo)

48 Lightfoot The Apostolic Fathers part 12 p 9749 Schmidt Der erste Clemensbrief p 80

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from which derive the other versions according to the followingstemma

My philological argument remains to be re-evaluated once weunderstand better the fourth-century social and historical contextin which ascetics like Stephen the Theban wrote Nevertheless itis perhaps time to challenge the conventional view according towhich most if not all monastic literary productions of the periodwere written in Greek Thus even in cases such as the Lives ofPachomius or the letters of Antony which were at least originallyaddressed to audiences that spoke Coptic scholars have preferredto postulate Greek originals50 This position primarily rests onthe assumption that during the fourth century and later nativeEgyptian monks were not capable of writing texts charged with aspecific theological vocabulary One may recall for example thatFrancois Halkin spoke about lsquolrsquoimpuissance nativersquo that preventedCoptic-speaking Pachomian monks from composing narrativesabout the founder of the Koinonia51 According to Halkin it was

50 On the problem of the original language of the Lives of Pachomius see PRousseau Ascetics Authority and the Church in the Age of Jerome and Cassian(Oxford Historical Monographs Oxford Oxford University Press 1978) pp245ndash7 For the Letters of Antony see P Luisier lsquoAutour drsquoun livre recent etdes lettres de S Antoinersquo Orientalia Christiana Periodica 61 (1995) pp 201ndash13 who argues in favour of a Greek original

51 F Halkin Sancti Pachomii Vitae Graecae (Subsidia hagiographica 19Brussels Societe des Bollandistes 1932) p 103

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rather the Hellenist monks who put together the first Lives ofPachomius which were only later translated into Coptic

On the other hand if we favour the pre-eminence of Greekoriginals for Egyptian ascetic writings it is hard to explain the ap-pearance of such a prolific author as Shenoute of Atripe who ob-viously wrote Coptic52 It is likely that Shenoute did not appearin a vacuum but other authors who used Coptic as a literary lan-guage must have preceded him For his part Tito Orlandi hasargued that one such author who wrote Coptic was the MiddleEgyptian ascetic Paul of Tamma53 It is thus possible to imaginethat Shenoute sprang up in a historical context in whichPachomius Paul of Tamma and Stephen the Theban had alreadyused Coptic as a literary vehicle In this case Stephen theTheban could rightly be considered as one of the early authors ofCoptic literature

EDITION OF THE SAHIDIC TEXT OF THE SERMOASCETICUS

The following edition is semi-diplomatic However the supra-lineation system does not reproduce that of the manuscript beingstandardized by the editor In the translation the paragraphs fol-low the numbering system established by Sauget in his edition ofthe Arabic version of the Sermo asceticus which was subsequentlyadopted by des Places for the Greek text and by Garitte forthe Georgian

52 Enzo Lucchesi for example believes that Shenoute also wrote at leastsome of his texts in Greek something which cannot be completely ruled outsee his article lsquoChenoute a-t-il ecrit en grecrsquo in Melanges AntoineGuillaumont Contributions a lrsquoetude des christianismes orientaux (CahiersdrsquoOrientalisme 20 Geneva Patrick Cramer 1988) pp 201ndash10

53 Orlandi Paolo di Tamma See also Luisier lsquoPaul de Tammarsquo p 267who agrees that Paul of Tammarsquos De cella may have been written in Copticalthough he leaves the question open For arguments concerning the fact thatPaul wrote in Coptic see A Suciu lsquoSitting in the Cell The LiteraryDevelopment of an Ascetic Praxis in Paul of Tammarsquos Writings With anEdition of Some Hitherto Unknown Fragments of De Cellarsquo JTS NS 68(2017) pp 141ndash71 at 159ndash60

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BnF Copte 1321 fo 87r thorn BnF Copte 1332 frag 42Cv

unknown number of lines missing unknown number of lines missing[ ] [ [[ ]ⲧⲃ[ ⲙ [[ ] ⲁⲩⲱ [ⲙ] ⲁⲩⲱ [ⲡⲇⲓⲁ]ⲡⲉⲣϯⲧⲱⲛ ϩⲛ ⲃⲟⲗⲟ [ⲥ ⲛⲁϣϭⲙ]ⲗ ⲁⲁⲩ ⲛϩⲱⲃ- ϭⲟⲙ ⲉⲣ [ⲟⲕ ⲁⲛ][ⲙ]ⲡ ⲉⲣϣⲱⲡⲉ ϣⲱⲡⲉ [ⲉⲕⲙⲟⲧⲛ][ⲉ]ⲕⲟ ⲛⲛⲁϣⲧ ⲉⲕⲑⲃⲃⲓⲏ [ⲩ ⲉ][ϫ]ⲉ ⲛⲅⲙⲟⲩ ϩⲁ ⲣⲱⲙⲉ ⲛ[ⲓⲙ-][ⲑ]ⲏ ⲙⲡⲉⲕⲟⲩⲟ ϭⲱϣⲧ ⲉ[ⲡⲉⲕ][ⲉⲓϣ]- ⲥⲁϩ ⲛⲑⲉ [ⲁϥ][ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲱ ⲙⲟⲟϣ[ⲉ ϩⲛ][ⲡⲁϣ]ⲏⲣⲉ ⲉⲕⲟ ⲑⲃⲃⲓⲟ [ⲉϥⲕⲱ][ ] ⲙ ⲛⲁⲛ ⲛ [ⲟⲩⲥⲙⲟⲧ]

unknown number of lines missing ϫⲉⲕ[ⲁⲥ[ ] [ ϣⲱ [ⲡⲉ[ ⲡⲱ]ⲧ ⲛⲧⲉ [ⲩⲛⲟⲩ] ⲟ [ⲛⲛⲁⲓ] ⲧⲏⲣⲟⲩ [] ⲡ [[ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲙ unknown number of lines missing[ ]ϥ ⲱ ⲡⲁ

[ϣⲏⲣ]ⲉ ⲁⲗ[ⲗⲁ ϣ]ⲱⲡⲉ ⲛ

[ⲣⲙⲣ]ⲁϣ ϫⲉ ⲛ[ⲣⲙⲣ]ⲁϣ ⲛⲉⲧ

[ⲛⲁⲕ]ⲗⲏⲣⲟⲛⲟ[ⲙⲉⲓ ⲙ]ⲡⲕⲁϩ

margin

ALIN SUCIU648

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BnF Copte 1321 fo 87v thorn BnF Copte 1332 frag 42Cr

unknown number of lines missing unknown number of lines missing[ ] [ ] [[ ]- [ ]-[ϭⲱϣⲧ ⲉⲓ]ⲏⲥⲁⲓⲁⲥ ϭⲱϣⲧ ⲉⲡ[ⲧⲉ][ⲉϥⲱ]ϣ ⲉⲃⲟⲗ ⲉϥ ⲗⲱⲛⲏⲥ ⲡⲁ[ϣⲏ][ϫⲱ] ⲙⲙⲟⲥ ϫⲉ ⲉⲣⲉ ⲣⲉ ⲉⲁⲡⲛⲟⲩⲧ [ⲉ][ⲧⲛ]ⲇ ⲓⲕⲁⲓeuroⲟⲥⲩ ⲧⲙⲁⲓⲟϥ ⲉⲧ ⲃ [ⲉ][ⲛⲏ] ⲧⲏⲣⲥ ⲟ ⲛⲑⲉ ⲡⲉϥⲑⲃⲃⲓⲟ[ⲛⲛⲉ]ⲓⲧⲟⲉⲓⲥ ⲛϣ ⲙⲟⲟϣⲉ ϩⲛⲟⲩ

[ⲣⲱ ⲙ]ⲡⲉⲕⲉⲙ ϩⲏⲕⲉ ⲡⲁϣ [ⲏⲣⲉ][ⲧⲟ ⲉⲃⲟ]ⲗ- ϫⲉϣⲁⲣ [ⲉⲧⲙⲛⲧ][ⲁⲩⲱ ⲡⲉ]ⲛϫⲟⲉⲓeuroⲥ ϩⲏⲕⲉ [ⲑⲃⲃⲓⲉ ⲡ][ⲁϥϯⲥⲃ]ⲱ ⲛⲛⲉ ⲣⲱⲙⲉ [-][ⲧⲟⲩⲏϩ] ⲛⲥⲱϥ ⲙⲡⲉⲣ[ ][ϫⲉ ⲉⲧⲉⲧ]ⲛϣⲁⲛ [[ⲉⲣ ϩⲱⲃ ⲛ]ⲓⲙ ⲛ unknown number of lines missing[ⲧⲁⲩⲟⲩⲉϩ]ⲥ ⲁ ϩⲛ ⲉ [ ] ϫ ⲉ[[ⲙⲙⲟⲟⲩ ⲛⲏⲧ]ⲛ [ ]ⲛⲉⲧϣ[

unknown number of lines missing ⲕⲁⲧⲁ ⲧ[ⲉⲛⲧⲟ][ ] ⲛ ⲗⲏ ⲙⲡ[ⲉⲭⲥ][ ] ⲛ ⲧⲁⲣⲉⲕ[ⲥⲉⲣⲃⲉ ⲉⲡ][ ]ⲛⲉ ⲛⲟⲩⲧⲉ [ⲁⲩⲱ ⲡ]

ⲛⲟⲩⲧⲉ [ⲛⲁⲕ-ⲥⲉⲣⲃⲉ ⲉⲡ[ⲛⲟⲩⲧⲉ]ⲛϥϩⲗⲟ [ϭⲛⲅⲥⲟ[ⲟⲩⲛ ⲙⲡⲉϥ]ⲟⲩⲱ[ϣ

margin

649THE SERMO ASCETICUS

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Venice Marciana 192 fo 99r

[ⲁ]ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ϭⲱϣⲧ ϩⲏⲧϥϣⲱⲡⲉ ⲛⲑⲉ ⲛ ⲛⲟⲩⲙⲟⲧⲛⲉⲥⲛⲉⲓⲥⲁϩ ⲛⲛⲉⲉⲃ ⲡⲁϣⲏⲣⲉ ⲧⲁⲁⲕ

ⲉⲧⲉ ⲣϩⲙⲙⲉ ⲙ ⲉⲡⲛⲟⲩⲧⲉ ϩⲛⲡⲉⲩϫⲟⲓ ⲉⲕ 5 ⲧⲉⲕϭⲟⲙ ⲧⲏⲣⲥ ϭⲱϣⲧ ⲉⲃⲟⲗ ⲧⲁⲣⲉϥⲙⲓϣⲉ ⲉϩ

ϩⲏⲧϥ ⲙⲡⲧⲏⲩ ⲣⲁⲓ ⲉϫⲱⲕ ⲛϥϫⲉ ⲉϥⲛⲏⲩ ⲛⲁⲕ ⲥⲕⲉⲡⲁⲍⲉ ⲙ

ϩⲛⲁϣ ⲛⲥⲁ- ⲙⲟⲕ ⲛϥϯⲏ ⲛϥⲉⲓ ⲛⲧⲏⲩ ⲛ 10 ϭⲟⲙ ⲛⲁⲕ ⲛϥⲛⲟⲩⲃⲉ ⲏ ⲛϥ ⲙⲓϣⲉ ⲙⲛⲛⲉⲧ

ⲉⲓ ⲛⲧⲏⲩ ⲛϩⲉ ⲙⲓϣⲉ ⲛⲙⲙⲁⲕⲃⲱⲱⲛ- ϫⲉ ⲁϫⲉⲛ ⲡⲛⲟⲩⲧⲉ

ϣⲱⲡⲉ ⲉⲕϫⲟⲟⲣ ⲛⲅⲛⲁⲉϣϭⲙ

ϩⲙⲡⲡⲟⲗⲩ 15 ϭⲟⲙ ⲁⲛ ⲉⲉⲣⲗⲁ

ⲙⲟⲥ ⲛⲅⲱϣ ⲁⲩ ⲁⲗⲗⲁⲉⲃⲟⲗ ϫⲉ ⲧⲱ ⲉⲣϣⲁⲛⲡⲣⲱⲙⲉ

ⲟⲩⲛⲅ ⲡⲧⲏⲩ ⲧⲱⲃϩ ⲙⲡⲛⲟⲩ

ⲛⲉⲙϩⲓⲧ ⲛⲅ ⲧⲉ ϣⲁⲣⲉⲡ

ⲉⲓ ⲡⲧⲟⲩⲣⲏⲥ 20 ⲛⲟⲩⲧⲉ ϯ ϭⲟⲙ

ⲛⲅⲛⲓⲃⲉ ⲉϩⲟⲩⲛ ⲛⲁϥ ⲛϥⲣⲟⲉⲓⲥϩⲙⲡⲁⲕⲩⲡⲟⲥ ⲉⲣⲟϥ ⲛϥⲙⲁϩϥⲛⲧⲉⲛⲁϩⲏⲛⲉ ⲛⲥⲟⲫⲓⲁ ϩⲓϯ ⲙⲡⲉⲩⲥⲧⲟⲓ- ⲙⲛⲧⲣⲉⲙⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 25 ϩⲏⲧ ⲛϥϫⲓ

ⲧⲉⲕⲣⲓ ⲡⲁ ⲙⲟⲉⲓⲧ ϩⲏⲧϥ

ϣⲏⲣⲉ ⲙⲡⲉⲣ ⲉϩⲟⲩⲛ ⲉⲡⲉϥ

ϣⲱⲡⲉ ⲛⲑⲉ ⲛ ϣⲟϫⲛⲉ-ⲛⲓⲕⲣⲓⲧⲏⲥ- ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲉⲣϩⲓⲥⲉ ⲉⲧⲱ 30 ⲧⲉⲕⲣⲓ ⲙⲡⲣⲃϩ ⲁⲩⲱ ⲥⲉⲛⲁ ϣⲱⲡⲉ ⲉⲕ

ⲥⲱⲧⲙ ⲉⲣⲟⲕ ⲥⲟⲣⲙ ⲉⲃⲟⲗ-ⲉⲕϩⲛⲟⲩϩⲓⲥⲉ ⲛⲏⲫⲉ ⲙⲙⲟⲕ

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Venice Marciana 192 fo 99v

ϫⲉ ⲉⲕϩⲙⲟⲟⲥ ⲙⲁⲩⲁⲁⲕ ϫⲉ ⲡ

ⲛⲁϣ ⲛϩⲉ ⲙⲡⲣ ⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲉⲣ ⲑⲉ ⲛⲛⲓⲧⲃⲛⲏ ⲛⲛⲉltⲧgtⲧⲙⲁ

ⲉⲧϫⲱⲣⲙ ⲛ ⲓⲟ ⲙⲙⲟⲟⲩ ⲙⲁⲩ

ⲥⲁⲡⲣⲱⲙⲉ ⲁⲗ 5 ⲁⲁⲩ-ⲗⲁ ⲁⲣⲓⲡⲣⲱⲙⲉ ϣⲁϥϭⲱϣⲧ ⲇⲉ

ⲛⲧⲟϥ ⲉⲧϫⲱ ⲛⲧⲟϥ ⲉϫⲙⲣⲉⲙ ⲛⲥⲁⲡⲧⲃ ⲡⲉϣⲗⲏⲗ ⲛ

ⲛⲏ- ⲛⲉⲧⲑⲃⲃ ⲓⲏⲩ-ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ⲕⲁ ⲟⲩ ⲧⲉⲕⲣⲓ ⲙⲡⲣ

ⲣⲟⲉⲓⲥ ⲛⲧⲟⲟⲧⲕ ⲕⲁ ⲗⲁⲁⲩ ⲙⲙⲣ

ⲙⲡⲉⲣⲕⲁ ⲡⲥⲱ ⲣⲉ ⲛⲧⲟⲟⲧⲕ ⲙⲁ ϩⲛⲧⲣⲓ ⲉⲣⲉ ϩⲱ ⲉⲡⲉϩⲟⲟⲩ

ⲡⲉⲕϩⲏⲧ ϩⲛ 15 ⲡⲉϩⲟⲟⲩ ⲉⲛⲉϥ

ⲕⲏⲙⲉ- ϩⲃⲏⲩⲉ ⲧⲁⲣⲉⲕⲁⲗⲗⲁ ⲉⲣ ⲡⲉⲕⲥⲱ ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲙⲁ ⲛⲉⲣⲡⲉ ⲙⲡ ⲡⲛⲟⲃⲉ ⲛⲧⲟϥ

ⲛⲟⲩⲧⲉ ⲛⲅⲉⲣϫ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉ

ⲛⲉⲕⲙⲉⲉⲩⲉ 20 ⲣⲟϥ ⲉⲧⲙⲁⲁϥ-ⲧⲁⲣⲉⲕϫⲡⲟ ⲛⲁⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲙⲉⲉⲩⲉ ⲉⲧⲥ ⲧⲉⲕⲣⲓ ⲡⲣⲟⲥⲙⲟⲛⲧ - ⲕⲁⲣⲧⲏⲣⲉⲓ ⲉ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲛⲉⲕϣⲗⲏⲗ

ⲧⲉⲕⲣⲓ ⲙⲡⲉⲣ 25 ⲙⲛⲛⲉⲕⲛⲏⲥⲕⲁ ⲡⲉⲕϩⲏⲧ ⲉ ⲧⲓⲁ ⲙⲛⲡⲁϫⲓⲥⲉ ⲛⲧⲟⲟⲧⲕ ⲅⲱⲛ ⲙⲡⲉⲕⲟⲩⲇⲉ ⲙⲡⲉⲣ ϩⲏⲧ ⲧⲁⲣⲉⲕϫⲁⲥⲧⲕ ϭⲱ ϩⲛⲛⲁⲡⲧⲃ

ϩⲙⲡϣⲟϫ 30 ⲃⲟ ⲙⲡϩⲏⲧⲛⲉ ⲙⲡⲉⲕ ϫⲉ ⲁϫⲉⲛ ϯⲣⲏ

ϩⲏⲧ ⲟⲩⲇⲉ ⲛⲏ ⲙⲛⲡⲧⲃⲃⲟ

ⲙⲡⲣⲧⲙⲁⲓⲟⲕ

651THE SERMO ASCETICUS

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Naples National Library IB9 fo 52r

ⲙⲉⲛⲗⲁⲁⲩ ⲛⲁ ⲛⲟⲩⲧⲉ ϫⲡⲟϥ

ⲛⲁⲩ ⲉⲡⲛⲟⲩⲧⲉ- ⲛⲁⲕ ⲛⲣⲙⲛⲏⲓeuroⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲧⲁⲣⲉϥϫⲣⲟ ⲉⲙ

ⲧⲉⲕⲣⲓ ⲛⲧⲉ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ

ⲟⲩⲥⲟⲛ ⲉⲛ ϩⲉⲛ 5 ⲉⲧϯ ⲛⲙⲙⲁⲕϣⲁϫⲉ ⲉϩⲟⲩⲛ ϫⲉ ⲡⲣⲣⲟ ⲛⲙⲡⲁ

ⲛⲁⲕ ⲙⲡⲉⲣⲕⲁ ⲑⲟⲥ ⲡⲉ ⲡⲙⲉⲉⲩⲉ

ⲡⲉⲕϩⲏⲧ ϩⲓⲱ ⲙⲡⲛⲟⲩⲧⲉ ⲉⲧⲉⲟⲩ ⲧⲁⲣⲉⲕϭⲱ ⲡⲗⲟⲅⲓⲥⲙⲟⲥ ⲡⲉⲉⲕⲙⲟⲧⲛ ⲛⲧⲉ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲡⲉⲕϩⲏⲧ ϭⲱ ⲧⲉⲕⲣⲓ ϯ ⲉϩⲟⲩⲛ

ⲉϥⲥϭⲣⲁϩⲧ ϫⲉ ⲉϩⲣⲁⲕ ⲧⲁⲣⲉⲕⲛⲁϣⲉ ⲙⲙⲉⲉⲩⲉ ϫⲓ ⲙⲡⲉϩⲙⲟⲧⲛⲧⲣⲓ- ⲛⲧⲣⲓ ϫⲉ ⲟⲩⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧ 15 ⲧⲉⲧⲣⲓ ⲛⲟⲩϩ

ⲣⲓ ⲕⲁ ⲟⲩⲙⲉ ⲙⲟⲧ-ⲗⲉⲧⲁ ϩⲛⲣⲱⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲉⲕϣⲁⲛⲕⲁ ⲣⲓ ⲙⲡⲣⲧⲥⲁⲣⲱⲕ ⲉⲃⲟⲗ ⲕⲁ ⲃⲟⲕ ⲉⲥⲱϣⲙⲟⲩⲣⲟⲉⲓⲥ ⲛⲧⲟ 20 ⲛⲥⲁⲣⲱⲙⲉⲟⲧⲕ ϫⲛⲛⲉⲩⲥ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣ

ⲁ ⲣⲙⲉⲕ ⲉⲃⲟⲗ ⲕⲁ ⲡⲣⲱⲙⲉ ⲉ

ⲧⲁⲣⲉⲕϭⲱ ϩⲛ ϭⲱϣⲧ ϩⲏⲧⲕ ⲛⲁⲡⲧⲃⲃⲟ ⲛⲧⲉ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣⲡⲉⲡⲛⲁ ⲉⲧⲟⲩ 25 ϭⲱϣⲧ ⲛⲥⲁ

ⲁⲁⲃ ⲉⲣϣⲃⲏⲣ ⲣⲱⲙⲉ ⲧⲁⲣⲉⲕⲉⲣⲟⲕ- ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲉⲧⲃⲉ ⲧⲉⲛ

ⲧⲉⲕⲣⲓ ⲡⲱⲧ ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ

ⲛⲥⲁⲡⲙⲉⲉⲩⲉ 30 ⲧⲉ ϥⲓ ϩⲁⲛⲉⲧⲉⲧⲟⲩⲁⲁⲃ ⲁⲩⲱ ⲛⲏⲩ ⲉϫⲱⲕ-ⲡⲙⲉⲉⲩⲉ ⲙⲡ ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ

ALIN SUCIU652

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ⲉⲣ ⲟⲩⲕⲩⲣⲓⲁⲕⲏ ⲡⲥⲱⲧⲙ ⲛⲛⲉⲕϩⲁϩⲧⲏⲕ ϥⲓ ⲙⲁⲁϫⲉ-ϩⲁⲣⲟϥ ⲉⲧⲃⲉ ⲧⲉⲛ ϣⲱⲡⲉ ⲉⲕⲧⲁⲛ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ϩⲏⲩ ⲡⲁϣⲏ

ⲧⲉ- 5 ⲣⲉ ⲉⲕϣⲁⲛ

ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ

ⲉⲓ ⲉⲡⲧⲟⲟⲩ ⲉⲕ ⲙⲁⲣⲟⲩⲉⲣϩⲏⲩ

ϩⲓⲱⲱϥ ϥⲓ ϩⲁ ⲛⲁⲕ ⲧⲁⲣⲉⲕⲣⲟϥ ϣⲁⲛⲧⲉϥ ⲃⲱⲕ ⲉⲧⲉⲕⲣⲓ

ϭⲉⲛ ⲟⲩⲣⲓ ⲉⲧⲃⲉ 10 ⲉⲕⲙⲟⲧⲛ -ⲧⲉⲛⲧⲟⲗⲏ ⲙⲡ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲛⲟⲩⲧⲉ ⲁⲩⲱ ⲣⲓ ⲡⲁϣⲏⲣⲉⲡⲉⲧⲡⲏϩ ϣⲁ ⲕⲁ ⲡⲙⲉⲉⲩⲉ ⲙⲡⲣⲟⲕ ⲕⲁⲧⲁ ⲧⲉⲕ ⲛⲟⲩⲧⲉ ϩⲙⲡⲉⲕ

ϭⲟⲙ ⲁⲣⲓϥ ϫⲉ ⲛ 15 ϩⲏⲧ ⲛⲛⲁⲩ ⲛⲓⲙ

ⲧⲟⲕ ϩⲱⲱⲕ ⲉⲕ ⲛⲧⲉⲧⲉϥϩⲟⲧⲉϣⲁⲛⲃⲱⲕ ⲉⲩ ⲕⲱⲧⲉ ⲉⲣⲟⲕ-ⲧⲟⲟⲩ ⲕⲛⲁⲟⲩ ϫⲉ ϣⲁⲣⲉⲑⲟⲧⲉ

ⲱϣ ⲉⲧⲣⲉⲩϯ ⲧⲟ ⲙⲡⲛⲟⲩⲧⲉⲟⲧⲟⲩ ⲛⲙⲙⲁⲕ 20 ⲛⲟⲩϫⲉ ⲉⲃⲟⲗ ϩⲛ

ⲧⲉⲛⲧⲟⲗⲏ ⲅⲁⲣ ⲧⲉⲯⲩⲭⲏ ⲛⲛⲟ

ⲙⲡⲛⲟⲩⲧⲉ ⲧⲉ ⲃⲉ ⲛⲓⲙ ϩⲓⲧⲁⲧⲁⲓ ⲛⲁⲓeuroⲛⲉ ⲛⲉϩ ⲕⲟ ⲛⲓⲙ ϩⲓⲁⲛⲟⲃⲏⲩⲉ ⲛⲧⲣⲓ ⲡⲁ ⲙⲓⲁ ⲛⲓⲙ-ϣⲏⲣⲉ- 25 ⲡⲉⲛⲧⲁϥϫⲡⲟ

ⲉⲕⲛⲏⲩ ⲉⲃⲟⲗ ⲛⲁϥ ⲛⲑⲟⲧⲉ

ϩⲛⲧⲣⲓ ⲕⲁ ⲡⲉⲕ ⲙⲡⲛⲟⲩⲧⲉϩⲏⲧ ⲙⲙⲟⲕ ϫⲛ ⲁϥϫⲡⲟ ⲛⲁϥ ⲛⲛⲉⲕⲉⲛ ⲡϫⲟⲓ ⲭⲁⲣⲓⲥⲙⲁ ⲛⲓⲙ-ⲉⲃⲟⲗ ⲉϥⲟⲡⲧ ⲛⲅ 30 ⲡⲉⲧⲉⲟⲩⲉⲛⲧⲁ ϥϣⲟⲩⲟϥ ⲛⲅⲙⲟⲟ ⲙⲙⲁⲩ ⲛⲑⲟⲧⲉ

ϣⲉ ⲉⲧⲃⲉ ⲡⲛⲁⲩ ⲙⲡⲛⲟⲩⲧⲉ ⲟⲩⲛⲛⲛⲉⲕⲃⲁⲗ ⲙⲛ ⲧⲁϥ ⲙⲙⲁⲩ ⲛ

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Col A 33ndash4 ⲛⲧⲉϥϩⲟⲧⲉ] ⲙⲡⲉϥⲟⲩⲱϣ ⲙⲛⲧⲉϥϩⲟⲧⲉ B (the Qasr el-Wizz fragment) k Col B 14 ⲡⲉⲕϩⲏⲧ] ⲡⲉⲕϩⲱⲃ B k

ⲉϩⲉⲛⲁϩⲱⲱⲣ ⲙ ⲙⲛⲧⲣⲱⲙⲉ-ⲉⲩⲙⲉϩ ⲛⲁⲅⲁ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉⲡⲉⲟⲑⲟⲛ ⲛⲓⲙ ϫⲉ ⲟⲩ ⲉⲧϣⲟⲩϣⲁⲣⲉⲑⲟⲧⲉ ⲙⲡ ⲉⲓⲧ ϫⲛⲛⲉⲡⲛⲟⲩⲧⲉ ⲧⲟⲩϫⲉ 5 ⲛⲟⲩⲧⲉ ϫⲉⲉⲣⲉⲡⲣⲱⲙⲉ ⲉⲡ ⲛⲉⲕⲕⲉⲉⲥ ⲉⲃⲟⲗⲛⲟⲃⲉ- ⲡⲉⲕϩⲱⲃ ⲧⲏⲣϥⲁⲩⲱ ϩⲛⲑⲟⲧⲉ ⲁⲣⲓϥ ⲉⲧⲃⲉ ⲡⲙⲡⲛⲟⲩⲧⲉ ⲉⲣⲉ ⲛⲟⲩⲧⲉ-ⲟⲩⲟⲛ ⲛⲓⲙ ⲣⲓ 10 ⲛⲛⲟⲩⲁⲇⲓⲕⲟⲥ ⲅⲁⲣⲕⲉ ⲙⲙⲟⲟⲩ ⲉⲃⲟⲗ ⲁⲛ ⲡⲉ ⲡⲛⲟⲩⲧⲉⲉⲙⲡⲉⲑⲟⲟⲩ- ⲉⲧⲱⲱⲃⲉ ⲛⲁⲕⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ ⲕⲁⲧⲁ ⲡⲉⲕϩⲱⲃ-ⲣⲓ ⲕⲁ ⲧⲉⲕⲣⲓ ⲧⲃⲃⲉ ⲡⲉⲕϩⲏⲧⲥⲓⲥ ⲙⲡⲉⲕⲉⲙ 15 ⲡⲁϣⲏⲣⲉ ⲧⲁⲧⲟ ⲉⲃⲟⲗ ⲛⲅⲉⲣ ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱⲛⲉϩⲃⲏⲩⲉ ⲙ ⲧⲙ ⲉⲣⲟⲕ ϩⲛⲟⲩⲡⲱⲛϩ ⲙⲟⲣⲕ ϭⲉⲡⲏ-ⲛⲧⲉⲥⲃⲱ ⲉϫⲛ ⲧⲁϩⲟⲕ ⲉⲣⲁⲧⲕⲧⲉⲕϯⲡⲉ- 20 ⲛⲟⲩⲥⲱⲧⲡ ⲙⲡⲁⲩⲱ ⲉⲕⲉϩⲱⲙ ⲉ ⲛⲟⲩⲧⲉ-ϫⲛⲛⲉⲕϫⲓϫⲉ ⲙⲡⲉⲣⲕⲁⲧⲉⲭⲉϫⲉⲉⲩⲉ ⲉⲩⲟⲩ ⲙⲙⲟⲕ ⲙⲁⲩⲁⲱϣϥ - ⲁⲕ ⲛⲅϯ ⲛⲟⲩⲙⲡⲉⲣϣⲱⲡⲉ 25 ϩⲟⲟⲩ ⲛⲥⲁⲟⲩϩⲟⲛⲁⲧⲥⲃⲱ ⲡⲁ ⲟⲩ ⲛⲅϣⲱⲡⲉϣⲏⲣⲉ ⲁⲗⲗⲁ ⲛⲁⲙⲉⲗⲏⲥ ⲛⲧⲉⲁⲣⲓϩⲟⲧⲉ ϩⲏⲧϥ ⲡⲉⲕⲟⲩⲟⲉⲓϣⲙⲡⲛⲟⲩⲧⲉ ⲛⲅ ⲟⲩⲱ ⲛⲧⲟⲟⲧⲕ ϩⲁⲣⲉϩ ⲉⲛⲉϥⲉⲛ 30 ⲛⲅⲥⲟⲩⲉⲣ ⲡⲉϩⲟⲧⲟⲗⲏ- ⲟⲩ ⲛⲧⲁⲩϫⲡⲁϣⲏⲣⲉ ⲙⲡⲉⲣⲣ ⲡⲟⲕ-ϩⲙϩⲁⲗ ⲛⲧⲉϥ ϯϩⲱⲛ ⲉⲧⲟⲟⲧⲕϩⲟⲧⲉ ϩⲛⲟⲩⲉⲟⲟⲩ ⲡⲁϣⲏⲣⲉ ϫⲉ ⲙ

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ⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲡⲓⲥⲧⲟⲥ ⲟⲩⲣⲱⲙⲉ ⲛⲅⲛⲁϯ ⲣⲱⲙⲉ ⲉⲣⲉⲡⲉϥ

ϩⲏⲩ ⲉⲣⲟϥ ⲁⲛ ϩⲱⲃ ϫⲟⲥⲉ ⲉ

ϫⲛⲛⲉⲕⲉⲓ ⲉ ⲡⲱⲕ ⲟⲩⲣⲱϫⲙⲡⲉⲕϩⲟ- 5 ⲙⲉ ⲙⲙⲁⲓⲛⲟⲩ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲧⲉ ⲟⲩⲣⲱⲙⲉ

ⲟⲩⲣⲉϥϭⲱⲛⲧ ⲛϥϭⲱϣⲧ ⲁⲛ ⲉ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲛⲁⲡⲉⲓⲙⲁ ϫⲉ

ⲣⲉϥⲕⲁⲧⲁⲗⲁ ⲛⲁⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲗⲉⲓ- 10 ⲡⲱⲣϫ ⲙⲡⲣⲱⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉ-ⲟⲩⲣⲉϥϯϩⲉ ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲣⲱⲙⲉ ⲉⲧⲃⲉ ⲛⲁ

ⲣⲉϥⲕⲱϩ ⲡⲉⲓⲙⲁ ϫⲉ ⲛⲁ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ 15 ⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲟⲩϩⲁϩ ⲛϣⲁϫⲉ ⲡⲱⲣϫ ⲙⲡⲣⲱⲧⲁⲣⲉⲕϣⲱⲡⲉ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉⲉⲕⲟ ⲛⲣⲙⲣⲁϣ ⲁⲣⲓϣⲃⲏⲣ ⲛⲧⲟϥ

ϫⲉ ⲛⲣⲙⲣⲁϣ ⲉⲩϩⲏⲕⲉ ⲙⲙⲁⲓⲛⲉⲧⲛⲁⲕⲗⲏⲣⲟ 20 ⲛⲟⲩⲧⲉ-ⲛⲟⲙⲉⲓ ⲙⲡⲕⲁϩ ⲟⲩϩⲏⲕⲉ ⲉϥⲑⲃ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲃⲓⲏⲩ-ϣⲧⲉⲣⲧⲓⲣ ⲟⲩϩⲏⲕⲉ ⲉⲙⲙⲁⲓ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ϣⲙⲙⲟ-ⲟⲩⲣⲱⲙⲉ ⲉϥⲟ ⲛ 25 ⲟⲩϩⲏⲕⲉ ⲉϥϩⲏⲕ

ϣⲃⲏⲣ ⲉⲩⲥϩⲓⲙⲉ ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ ϩⲛⲑⲟⲧⲉ ⲙⲡ

ⲟⲩⲇⲉ ⲙⲡⲉⲣⲕⲁ ⲛⲟⲩⲧⲉ-ⲙⲛⲧϣⲃⲏⲣ ⲛⲁⲕ ⲟⲩϩⲏⲕⲉ ⲉϥϥⲉⲓ

ⲙⲛⲟⲩⲥϩⲓⲙⲉ ⲥⲟⲥ -ⲙⲡⲉⲣⲙⲟⲟϣⲉ 30 ⲟⲩϩⲏⲕⲉ ⲉϥϭⲱϣⲧ

ⲙⲛⲟⲩⲕⲟⲩⲓ ⲉⲣⲟⲕ ⲉⲡⲛⲟⲩⲧⲉ ⲉⲟⲩⲛϫⲛⲛⲉⲕⲧⲁϩⲧ ⲟⲩϩⲁⲣⲉϩ ϩⲛⲧⲉϥ

ⲛⲅⲉⲓ ⲉⲡⲁϩⲟⲩ- ⲧⲁⲡⲣⲟ-ⲉⲕϣⲁⲛⲕⲁ ⲟⲩϣ ⲡⲁϣⲏⲣⲉ ⲁⲣⲓϣ

ⲃⲏⲣ ⲛⲁⲕ ⲕⲁⲁϥ 35 ⲃⲏⲣ ⲉⲣⲱⲙⲉ

Col A 26 ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ added later

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ⲛⲓⲙ ⲉϥⲉⲣϩⲟⲧⲉ ⲛⲁϥ ϫⲉ ⲛⲧⲟϥϩⲏⲧϥ ⲙⲡⲛⲟⲩ ⲡⲉⲧⲛⲁⲧⲁϫⲣⲉ

ⲧⲉ ⲁⲩⲱ ⲉϥϩⲁ ⲡⲉⲕϩⲏⲧ ⲛⲁϥ

ⲣⲉϩ ⲉⲛⲉϥⲉⲛ ⲛϥϫⲓ ϩⲗⲟϭⲧⲟⲗⲏ- 5 ⲛⲧⲉⲡⲉϥⲕⲱϩⲧ

ⲙⲡⲉⲣⲕⲁ ⲧⲉⲕ ϣⲱⲡⲉ ⲛϩⲏⲧⲕ ϩⲉⲗⲡⲓⲥ ϩⲛⲣⲱ ⲛϥⲣⲱⲕϩ ⲛⲛⲉⲕⲙⲉ ⲡⲁϣⲏⲣⲉ ⲉⲧ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ-ⲃⲉ ⲧⲙⲟⲧⲛⲉⲥ ⲙ ϭⲱϣⲧ ⲉⲡⲛⲟⲩ

ⲡⲉⲓⲙⲁ ⲧⲁⲣⲉⲕ 10 ⲧⲉ ⲡⲁϣⲏⲣⲉ ⲧⲁϭⲱ ⲉⲕⲟ ⲛⲣⲙϩⲉ- ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱ

ⲛⲉϫ ⲡⲉⲕⲣⲟⲟⲩϣ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲡϫⲟⲉⲓⲥ ⲧⲁ ⲥⲱⲧⲙ ⲛⲥⲁⲡⲛⲟⲩⲣⲉϥϥⲓ ⲣⲟⲟⲩϣ ⲧⲉ ⲡⲁϣⲏⲣⲉϩⲁⲣⲟⲕ- 15 ⲧⲁⲣⲉⲡⲛⲟⲩⲧⲉ

ⲕⲁ ⲧⲉⲕϩⲉⲗⲡⲓⲥ ⲥⲱⲧⲙ ⲉⲣⲟⲕ-ϩⲙⲡⲛⲟⲩⲧⲉ ⲡⲁ ⲡⲱⲧ ⲉϩⲟⲩⲛ ⲉⲣⲟϥϣⲏⲣⲉ ϫⲉ ⲛⲧⲟϥ ⲧⲁⲣⲉϥⲡⲱⲧ

ⲡⲉⲧⲛⲁⲙⲟⲟⲛⲉ ⲉϩⲟⲩⲛ ⲉⲣⲟⲕ ⲛϥⲙⲙⲟⲕ- 20 ⲧⲥⲁⲃⲟⲕ ⲉⲡⲉϥ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ ⲛⲟⲙⲟⲥ ⲛϥⲟⲩⲉⲉⲓⲥ ⲉⲣⲟⲕ ⲛⲉϩ ⲡⲉϥⲥⲟⲟⲩⲛ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁ ⲉⲣⲟⲕ ⲛϥϣⲱ

ⲥⲁⲛⲟⲩϣⲕ ⲡⲉ ⲛⲁⲕ ⲛϫⲁⲩ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲥⲕⲉ 25 ⲙⲟⲉⲓⲧ ⲥⲟⲩⲡⲁⲍⲉ ⲙⲙⲟⲕ ⲧⲉⲛ ⲡⲉⲕϩⲏⲧ ⲉ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲧⲁϫ ϩⲟⲩⲛ ⲉⲣⲟϥ ⲧⲁⲣⲉ ⲡⲉⲕϩⲏⲧ ⲣⲉϥⲙⲟⲟϣⲉ ⲛⲙ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁϫⲓ ⲙⲁⲕ ⲉϥⲥⲟⲩ

ⲙⲟⲉⲓⲧ ϩⲏⲧⲕ 30 ⲧⲱⲛ-ⲕⲁ ⲡⲛⲟⲩⲧⲉ ϣⲱⲡⲉ ⲉⲕⲁϣⲉ

ⲛⲁⲕ ⲛⲃⲟⲏ ⲉⲣⲟϥ ⲛⲧⲉⲩϣⲏ

ⲑⲟⲥ ⲡⲁϣⲏⲣⲉ ⲙⲛⲡⲉϩⲟⲟⲩ ϫⲉ ⲛⲛⲅϯ ⲕⲁⲣⲡⲟⲥ ⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ

ALIN SUCIU656

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ⲉⲓⲥ ⲉⲣⲟⲕ- ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲥⲁⲛⲟⲩϣⲕ ϩⲙⲡ ϩⲟϫϩⲉϫ ⲧⲁ

ϫⲟⲉⲓⲥ ϫⲉ ⲛⲧⲟϥ ⲣⲉⲕϣⲱⲡⲉ

ⲡⲉⲧⲛⲁϯ ⲛⲁⲕ ϩⲙⲡⲉⲙⲧⲟⲛ-ⲛⲛⲁⲓⲧⲏⲙⲁ 5 ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲙⲡⲉⲕϩⲏⲧ- ϩⲓⲥⲉ ⲧⲁⲣⲉⲕ

ⲉⲕϣⲁⲛⲁⲓⲧⲉⲓ ϣⲱⲡⲉ ϩⲙⲛⲟⲩϩⲱⲃ ⲛⲧⲟ ⲡⲉⲙⲧⲟⲛ ⲁⲩⲱⲟⲧϥ ⲙⲡⲛⲟⲩ ⲛⲛⲉⲕⲙⲉⲥⲧⲉ

ⲧⲉ ⲙⲡⲉⲣⲉⲓ ⲉⲡⲁ 10 ⲟⲩϩⲱⲃ ⲉϥϩⲟ

ϩⲟⲩ ϫⲉϣⲁⲣⲉ ⲥⲉ ϫⲉ ϩⲓⲧⲉⲛ

ⲡⲛⲟⲩⲧⲉ ϫⲉⲛⲧ ϩⲁϩ ⲛϩⲓⲥⲉ ⲉⲣⲉ

ⲡⲣⲱⲙⲉ ⲉⲛⲁⲩ ⲡⲣⲱⲙⲉ ⲛⲁ

ϫⲉ ϥⲛⲁϩⲩⲡⲟ ⲛⲟⲩϩⲙ -ⲙⲓⲛⲉ ⲁⲗⲗⲁ 15 ⲡⲁϣⲏⲣⲉ ⲉⲓϯ ⲥ

ϩⲙⲡⲉⲕϩⲏⲧ ⲃⲱ ⲛⲁⲕ ϩⲛⲛⲉⲧⲏⲣϥ ⲁⲓⲧⲉⲓ ⲁⲩⲱ ϩⲓⲟⲟⲩⲉ ⲙⲡⲱ

ⲕⲛⲁϫⲓ- ⲛⲁϩ ⲉⲓⲧⲁⲗⲟⲡⲁϣⲏⲣⲉ ⲉⲕϩⲙⲟ ⲙⲙⲟⲕ ⲉϩⲣⲁⲓ

ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ 20 ⲉϫⲛⲛⲉϩⲓⲟⲟⲩⲉ

ⲕⲁ ⲧⲡⲩⲗⲏ ⲉⲧ ⲉⲧⲥⲟⲩⲧⲱⲛ-ϭⲏⲩ ⲙⲡⲉⲕⲉⲙ ⲙⲡⲉⲣⲙⲟⲟϣⲉ

ⲧⲟ ⲉⲃⲟⲗ- ϩⲛⲟⲩϭⲱⲱⲙⲉⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲙⲟⲟϣⲉ

ⲧⲉⲕⲣⲓ ⲕⲁ ⲧⲉⲛ 25 ⲛⲧⲟϥ ⲉⲕⲥⲟⲩ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ⲧⲱⲛ ϩⲛϩⲱⲃ

ⲧⲉ ⲛⲧⲟⲟⲧⲕ - ⲛⲓⲙ-ⲉϣⲱⲡⲉ ⲉⲕ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛϣⲁⲛⲟⲩⲱϣ ⲥⲁϭⲓⲛⲉⲣϩⲱⲃ

ⲡⲁϣⲏⲣⲉ ⲕⲛⲁ 30 ⲛⲓⲙ-ϫⲓ ⲥⲃⲱ ⲉⲕ ⲙⲡⲉⲣϣⲱϣ

ϣⲁⲛⲙⲉⲣⲉ ⲥⲱ ⲙⲛⲧⲏⲩ ⲛⲓⲙ-ⲧⲙ ⲕⲛⲁϫⲓ- ϣⲱⲡⲉ ⲛⲧⲟϥ

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ⲉⲕⲧⲁϫⲣⲏⲩ ⲙⲁⲓⲛⲟⲩⲧⲉ ⲧⲏ

ⲉϫⲛⲛⲉⲧⲥⲏϩ ⲣⲟⲩ-ⲁⲩⲱ ⲡⲛⲟⲙⲟⲥ ϫⲓ ϭⲉ ⲛⲁⲕ ⲛⲇⲁⲩ

ⲙⲡⲛⲟⲩⲧⲉ ⲕⲁ ⲉⲓⲇ ⲉϥⲱϣ

ⲁϥ ϩⲙⲡⲉⲕ 5 ⲉⲃⲟⲗ ⲉⲣⲉⲥⲁⲟⲩⲗ

ϩⲏⲧ ⲛⲛⲁⲩ ⲡⲏⲧ ⲛⲥⲱϥⲛⲓⲙ- ϫⲉ ⲁⲛⲅ ⲟⲩⲟⲩϩⲟⲣ

ⲥⲱⲧⲙ ⲇⲁⲇ ⲉϥⲙⲟⲟⲩⲧ ⲁⲩⲱⲉϥⲱϣ ⲉⲃⲟⲗ ⲁⲛⲅ ⲟⲩⲡⲏⲓ ⲛⲟⲩ

ⲉϥϫⲱ ⲙⲙⲟⲥ 10 ⲱⲧ-ϫⲉ ⲛⲥⲁⲃⲏⲗ ϫⲉ ⲛⲁⲓ ϭⲉ ⲧⲏⲣⲟⲩ ⲡⲁ

ⲡⲉⲕⲛⲟⲙⲟⲥϣⲟ ϣⲏⲣⲉ ⲁⲓϫⲟⲟⲩ

ⲟⲡ ⲛⲁⲓ ⲙⲙⲉⲗⲉ ⲉⲧⲃⲉ ⲡⲉⲑⲃⲃⲓⲟ-ⲧⲏ ⲛⲉⲓⲛⲁⲧⲁ ϫⲓ ⲇⲁⲩⲉⲓⲇ ⲛⲁⲕ

ⲕⲟ ⲡⲉ ϩⲙⲡⲁⲑⲃ 15 ⲟⲛ ⲛⲥⲙⲟⲧ ⲉⲣⲉ

ⲃⲓⲟ- ⲛⲉϥϫⲁϫⲉ ⲡⲏⲧ

ⲁⲩⲱ ⲟⲛ ϫⲉ ϯⲛⲁ ⲛⲥⲱϥ ⲉϥⲱϣ

ⲧⲉⲗⲏⲗ ⲉϫⲙ ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ

ⲡⲉⲕϣⲁϫⲉ ⲛⲑⲉ ⲡⲱⲧ ⲛⲥⲁⲛⲁⲙⲡⲉⲛⲧⲁϥϭⲛ 20 ϫⲁϫⲉ ⲛⲧⲁⲧⲁ

ϩⲁϩ ⲛϣⲱⲗ ϩⲟⲟⲩ ⲁⲩⲱ ⲛ

ⲁⲩⲱ ⲙⲁⲣⲉⲡ ⲛⲁⲕⲧⲟⲓ ⲙⲡⲟⲩϣⲁϫⲉ ⲙⲡⲛⲟⲩ ⲱϫⲉⲛ-ⲧⲉ ϩⲗⲟϭ ϩⲛⲧⲉⲕ ⲇⲁⲩⲉⲓⲇ ⲙⲉⲛ ⲥⲱ

ⲧⲁⲡⲣⲟ ⲛⲑⲉ ⲛ 25 ⲙⲁⲧⲓⲕⲟⲥ ⲉϥ

ⲇⲁⲩⲉⲓⲇ ϫⲉ ⲁ ⲙⲓϣⲉ ⲟⲩⲃⲉ ⲛ

ⲛⲉⲕϣⲁϫⲉ ϩ ϫⲓϫⲉⲉⲩⲉ ⲉⲧⲟⲩ

ⲗⲟϭ ϩⲛⲧⲁϣⲟⲩ ⲟⲛϩ ⲉⲃⲟⲗ ⲉϥⲱⲃⲉ ⲉϩⲟⲩⲉ ⲑⲁⲣⲉⲓ ⲙⲡⲛⲟⲩ

ⲉⲟⲩⲉⲃⲓⲱ ϩⲛ 30 ⲧⲉ ⲉϥⲙⲓϣⲉ ⲉ

ⲣⲱⲓ- ϫⲱϥ ⲉⲧⲃⲉ ⲧⲉϥ

ⲇⲁⲩⲉⲓⲇ ⲅⲁⲣ ⲉϥ ⲡⲣⲟϩⲁⲓⲣⲉⲥⲓⲥ

ϣⲟⲟⲡ ⲙⲡⲣⲟ ⲉⲧⲉ ⲟⲩⲉⲛⲧⲁϥⲥ

ⲥⲱⲡⲟⲛ ⲛⲙ

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ⲉϩⲟⲩⲛ ⲉⲣⲟϥ- ⲧⲏⲣⲥ ⲙⲡϫⲁϫⲉⲛⲧⲟⲕ ϭⲉ ϩⲱ ⲛⲧⲉⲧⲉⲙⲗⲁⲁⲩ

ⲱⲕ ⲱ ⲡⲁ ϫⲓ ⲧⲏⲩⲧⲛ ⲛ

ϣⲏⲣⲉ ⲁⲣⲓϫⲁⲣ ϭⲟⲛⲥ -ϩⲏⲧ ⲛⲅⲱϣ 5 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ ⲟⲥ ϫⲉ ⲛⲧⲁϥϯ

ⲡⲱⲧ ⲛⲥⲁⲛⲁ ϭⲟⲙ ⲛⲛⲁⲡⲟⲥϫⲁϫⲉ ⲧⲁⲧⲁϩⲟ ⲧⲟⲗⲟⲥ ⲙⲙⲁⲧⲉ-ⲟⲩ ⲉⲧⲉ ⲙⲙⲉⲉⲩⲉ ⲡⲥⲱⲧⲏⲣ ⲱϣ

ⲛⲉⲉⲑⲟⲟⲩ ⲉⲧϯ 10 ⲉⲃⲟⲗ ϫⲉ ⲡⲉϯϫⲱ

ⲛⲙⲙⲁⲕ ⲁⲩⲱ ⲙⲙⲟϥ ⲛⲏⲧⲛ

ⲛⲛⲁⲕⲧⲟⲓ ⲙ ϯϫⲱ ⲙⲙⲟϥ ⲛⲟⲩ

ⲡⲟⲩⲱϫⲉⲛ ⲟⲛ ⲛⲓⲙ ϫⲉ ⲣⲟ

ϯⲛⲁⲗⲟϫϩⲟⲩ ⲛⲥⲉ ⲉⲓⲥ-ⲧⲙⲉϣϭⲙϭⲟⲙ 15 ⲏ ⲛⲅϫⲓ ⲛⲁⲕ ⲛⲧ

ⲉⲁϩⲉⲣⲁⲧⲟⲩ ⲥⲉ ⲙⲛⲧϫⲱⲱⲣⲉ

ⲛⲁϩⲉ ϩⲁⲣⲁⲧⲟⲩ ⲛ ⲓⲏⲥⲟⲩ ⲡϣⲏ

ⲛⲛⲁⲟⲩⲉⲣⲏⲧⲉ- ⲣⲉ ⲛⲛⲁⲩⲏ ⲡϫⲉ ⲁⲕⲙⲟⲣⲧ ⲛⲟⲩ ϫⲱⲱⲣⲉ ϩⲙⲡϭⲟⲙ ⲉⲡⲡⲟⲗⲉ 20 ⲡⲟⲗⲉⲙⲟⲥ ⲉϥ

ⲙⲟⲥ ⲉⲃⲟⲗ ϫⲉ ⲡ ⲥⲉⲣⲉⲙⲗⲁϩ ⲉⲃⲟⲗ

ⲛⲟⲩⲧⲉ ⲡⲉⲧϯ ⲙⲛⲡⲁⲙⲁⲗⲏⲕϭⲟⲙ ⲉⲡⲣⲱⲙⲉ ⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗⲉⲧⲟⲩⲏϩ ⲛⲥⲱϥ ϫⲉ ϩⲛⲧⲉⲩⲛⲟⲩ

ⲉϥⲙⲓϣⲉ ⲙⲛ 25 ⲛⲧⲁϥϫⲣⲟ ⲉⲡⲁ

ⲛⲉⲧⲙⲓϣⲉ ⲛⲙ ⲙⲁⲗⲏⲕ ϩⲓⲧⲙ

ⲙⲁϥ- ⲡⲡⲱⲣϣ ⲉⲃⲟⲗ

ⲁϥϫⲟⲟⲥ ⲅⲁⲣ ⲛⲛⲉ ⲛⲉⲛϭⲓϫ ⲙⲙⲱⲧⲟⲩⲏϩ ⲛⲥⲱϥ ⲩⲥⲏⲥ-ϫⲉ ⲁⲓϯ ⲧⲉⲝⲟⲩ 30 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲥⲓⲁ ⲛⲏⲧⲛ ⲉ ⲟⲟⲥ ϫⲉ ⲓⲏⲥⲟⲩ

ϩⲱⲙ ⲉϫⲛⲛϩⲟϥ ⲟⲩⲡⲣⲟⲫⲏ

ⲙⲛⲛⲟⲩⲟⲟϩⲉ ⲧⲏⲥ ⲡⲉ-ⲁⲩⲱ ⲉϫⲛⲧϭⲟⲙ ⲁⲗⲗⲁ ϯⲥⲱⲧⲙ

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ⲓⲁ

ⲉⲧⲉⲅⲣⲁⲫⲏ ⲉ ϭⲱⲃ ⲁⲗⲗⲁ ⲛϭⲟⲙⲥⲱϣ ⲉⲃⲟⲗ ϫⲉ ⲛ ϩⲓⲁⲅⲁⲡⲏ-ⲧⲁⲩⲕⲉⲧⲧⲏⲩ ⲙⲡⲣⲧⲣⲉⲛϭⲉⲛ

ⲧⲛ ⲉϩⲣⲁⲓ ⲉϫⲛⲧ ⲧⲥ ⲡⲁϣⲏⲣⲉ ⲉⲩ

ⲥⲛⲧⲉ ⲛⲛⲁⲡⲟⲥ 5 ⲧⲥⲁⲃⲟ ⲙⲙⲟⲕ ⲉ

ⲧⲱⲗⲟⲥ ⲙⲛⲛⲉⲡ ⲙⲓϣⲉ ⲉⲕⲙⲟⲩⲣⲣⲟⲫⲏⲧⲏⲥ- ⲙⲡⲇⲓⲁⲃⲟⲗⲟⲥ

ⲛⲧⲟⲕ ϩⲱⲱⲕ ⲉⲛⲉⲕⲟⲩⲉⲣⲏⲧⲉ

ⲡⲁϣⲏⲣⲉ ϩⲓⲧⲙ ⲙⲁⲩⲁⲁⲕ ⲉⲕⲡⲡⲱⲣϣ ⲉⲃⲟⲗ 10 ⲧⲱⲃϩ ϫltⲉgt ⲙⲡⲉⲣⲛⲛⲉⲕϭⲓϫ ⲉⲕⲉ ϫⲓⲧⲛ ⲉϩⲟⲩⲛ ⲉ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ ⲡⲓⲣⲁⲥⲙⲟⲥ ⲉⲕⲙⲁⲕ- ⲙⲟⲩⲣⲉ ⲉⲙⲡⲓ

ⲉⲕϣⲁⲛⲣϩⲟⲧⲉ ⲣⲁⲥⲙⲟⲥ ⲉⲣⲟⲕ

ϩⲏⲧϥ ⲙⲡⲛⲟⲩ 15 ⲙⲁⲩⲁⲁⲕ-ⲧⲉ ⲉⲕⲉⲉⲓ ⲉⲃⲟⲗ ⲟⲩⲛ ϩⲛϩⲃⲏⲩⲉⲉⲙⲓϣⲉ ⲙⲛⲛⲉⲕ ⲅⲁⲣ ⲉⲣⲉⲡⲣⲱⲙⲉ

ϫⲁϫⲉ ϩⲛⲟⲩϩⲓⲏ ϯ ⲙⲙⲟϥ ⲉⲣⲟⲟⲩⲉⲩⲉϭⲱⲧⲡ ϩⲁ ⲉϥⲙⲟⲩⲣ ⲙⲡⲇⲓⲁ

ⲧⲉⲕϩⲏ ⲛⲥⲁϣϥ 20 ⲃⲟⲗⲟⲥ ⲉⲣⲟϥ ⲙⲁⲩ

ⲛϩⲓⲏ- ⲁⲁϥ-ⲛⲉⲕϫⲁϫⲉ ⲉⲧϯ ⲟⲩⲥⲁ ⲛⲕⲟⲧⲥ ⲅⲁⲣ

ⲛⲙⲙⲁⲕ ⲛⲉ ⲙ ⲡⲉ ⲡⲇⲓⲁⲃⲟⲗⲟⲥⲙⲉⲉⲩⲉ ⲉⲧϯ ⲛⲙ ϣⲁϥⲉⲛ ϩⲉⲛϩ

ⲙⲁⲕ- 25 ⲃⲏⲩⲉ ⲅⲁⲣ ⲛⲁⲅⲁⲁⲓϯ ϭⲉ ⲛⲁⲕ ⲡⲁ ⲡⲏ ⲙⲡⲣⲱⲙⲉ

ϣⲏⲣⲉ ⲛⲟⲩϭⲟⲙ ϣⲁⲛⲧⲉϥⲉⲛⲧϥ

ⲉⲃⲟⲗ ϩⲓⲧⲙⲡ ⲉⲧϭⲟⲣϭⲥ ϩⲉⲛⲛⲟⲩⲧⲉ ⲧⲁⲣⲉⲕ ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ 30 ϣⲛϩⲧⲏϥ ⲛⲙⲁⲕ ⲧⲏⲣⲟⲩ- ⲛⲟⲩϫ ⲛϥⲧⲉϩⲛⲧⲁⲡⲛⲟⲩⲧⲉ ⲅⲁⲣ ⲡⲉⲕⲟⲩⲱϣ

ϯ ⲛⲁⲛ ⲁⲛ ⲛⲟⲩ ⲙⲛⲧⲁⲅⲁⲡⲏⲡⲛⲁ ⲙ ⲙⲛⲧ

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ⲓⲃ

ⲛϥⲧⲱϩ ⲙ ⲉⲓⲧⲁ ⲉⲕϩⲙⲟⲟⲥ

ⲡⲉⲧⲥⲁϣⲉ ⲙⲛ ϩⲛⲧⲙⲏⲧⲉ ⲛ

ⲡⲉⲧϩⲟⲗϭ - ϩⲛⲣⲱⲙⲉ ϥⲓⲧⲱⲃϩ ϭⲉ ⲙⲡ ⲡⲉⲕⲣⲟⲟⲩϣ

ⲛⲟⲩⲧⲉ ⲡⲁϣⲏ 5 ⲙⲁⲩⲁⲁⲕ ⲉⲕⲣⲉ ϫⲛⲛⲉⲕⲉⲓ ϣⲁⲛⲛⲁⲩ ⲉϩⲱⲃ

ⲉⲛⲉϥϩⲁϭⲉ- ⲛⲓⲙ ⲙⲟϣⲧⲕⲉⲩⲉⲣϩⲁⲗ ⲅⲁⲣ ⲙⲡ ϫⲉ ⲉⲛⲉⲁⲕⲉⲛ

ⲣⲉϥϣⲙϣⲉ ⲡϫⲏ ⲉⲃⲟⲗ ϩⲙ

ⲛⲟⲩⲧⲉ ϩⲛϩⲉⲛ 10 ⲡⲉⲕⲃⲁⲗ-ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ ⲁⲩⲱ ⲙⲡⲣϫⲓ ⲗⲁ

ⲛⲟⲩⲧⲉ- ⲁⲩ ⲛϣⲁϫⲉ ⲛⲧⲉ

ⲛⲑⲉ ⲛⲁⲇⲁⲙ ⲗⲁⲁⲩ ⲉϩⲟⲩⲛ ⲉ

ⲛⲧⲁⲩⲉⲣ ⲣⲱⲙⲉ ⲉⲙϩⲁⲗ ⲙⲙⲟϥ ϩⲛ 15 ⲡⲉⲛⲉⲕⲃⲁⲗ ⲛⲁⲩ

ⲟⲩⲥⲙⲏ ⲙ ⲙⲛⲧ ⲉⲣⲟϥ ⲛⲧⲉⲛⲉⲕⲛⲟⲩⲧⲉ ⲁϥ ⲙⲁⲁϫⲉ ⲥⲟⲧⲙⲟⲩⲧⲉϩ ⲡⲉⲧϩⲟⲗϭ ⲛⲅϥⲓ ⲙⲡⲉϥⲛⲟ

ⲙⲛⲡⲉⲧⲥⲁϣⲉ- ⲃⲉ ⲛⲅⲧⲁⲗⲟϥ ⲉ

ⲣⲟⲉⲓⲥ ϭⲉ ϩⲱⲱⲕ 20 ϫⲱⲕ-ⲉⲧⲉⲙϯϩⲓⲛⲏⲃ ⲉⲧⲃⲉ ⲡϣⲁϫⲉ

ⲛⲛⲉⲕⲃⲁⲗ ⲣⲉⲕ ⲉⲧⲥⲏϩ ϫⲉ ⲉⲧⲉ

ⲣⲓⲕⲉ ⲛⲛⲉⲕⲃⲟⲩ ⲧⲛⲟ ⲛϩⲏⲏⲃⲉ

ϩⲉ ϫⲉ ⲉⲕⲉⲉⲣ ⲉϫⲛⲛⲉⲛⲟⲃⲉ ⲛ

ⲃⲟⲗ ⲛⲑⲉ ⲛⲟⲩ 25 ⲛⲉⲧϩⲓⲧⲟⲩⲱ

ϭⲁϩⲥⲉ ⲉⲃⲟⲗ ϩⲛⲟⲩ ⲧⲉⲛ ⲉⲧⲉⲧⲛϩⲁϭⲉ ⲁⲩⲱ ⲛ ⲱⲡ ⲙⲡⲉⲩϣⲱ

ⲑⲉ ⲛⲟⲩϩⲁⲗⲏⲧ ⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛⲉⲃⲟⲗ ϩⲛⲟⲩⲡⲁϣ- ⲛⲉ ⲉⲕϣⲁⲛ

ϩⲉⲛϩⲁⲣⲉϩ ⲛⲓⲙ 30 ⲱⲡ ⲙⲡϣⲱⲱⲧ

ϩⲁⲣⲉϩ ⲉⲡⲉⲕ ⲙⲡⲉⲧϩⲓⲧⲟⲩϩⲏⲧ ϩⲛϩⲓⲟ ⲱⲕ ϫⲉ ⲛⲟⲩⲕ

ⲟⲩⲉ ⲅⲁⲣ ⲛⲱⲛϩ ⲛⲉ ⲙⲉⲕⲕⲣⲓⲛⲉⲛⲉ ⲉⲃⲟⲗ ϩⲛⲛⲁⲓ- ⲛⲗⲁⲁⲩ ⲙⲉⲕ

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Venice Marciana 192 fo 100r

ⲓⲅ

ϫⲓⲥⲉ ⲛϩⲏⲧ ⲉϫⲉⲛ ϩⲙⲡⲉⲕⲥⲙⲟⲧⲗⲁⲁⲩ ⲁⲗⲗⲁ ⲉⲣⲉⲡⲉⲕϩⲏⲧ

ϣⲁⲕϥⲓ ϩⲁϩⲱⲃ ⲟ ⲛⲑⲉ ⲛⲟⲩⲕⲱϩⲧ

ⲛⲓⲙ ⲉⲧⲃⲉ ⲧⲁ ⲉϩⲟⲩⲛ ⲉⲡⲛⲟ

ⲅⲁⲡⲏ ⲙⲡⲛⲟⲩ 5 ⲃⲉ-ⲧⲉ- ⲙⲡⲉⲣϣⲱⲡⲉ ⲉⲕ

ϣⲱⲡⲉ ⲛⲭⲣⲏⲥ ⲃⲏⲗ ⲉⲃⲟⲗ ϩⲙⲧⲟⲥ ⲡⲁϣⲏ ⲡⲉⲕϩⲏⲧ ϣⲱ

ⲣⲉ ϫⲉ ⲛⲉⲧⲟ ⲛ ⲡⲉ ⲛⲧⲟϥ ⲉⲕ

ⲭⲣⲏⲥⲧⲟⲥ ⲛⲉⲧ 10 ⲧⲟⲣϩ ϩⲛϩⲱⲃ

ⲛⲁⲟⲩⲱϩ ϩⲓϫⲙ ⲛⲓⲙ-ⲡⲕⲁϩ ⲁⲩⲱ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕϩⲏⲧ

ⲛⲃⲁⲗϩⲏⲧ ⲛⲉⲧ ⲉⲉⲣϫⲟⲉⲓⲥ ⲉⲣⲟⲕⲛⲁϣⲱϫⲡ ϩⲓ ⲁⲗⲗⲁ ⲁⲣⲓϫⲟⲉⲓⲥ

ϫⲱϥ- 15 ⲛⲧⲟϥ ⲉⲡⲉⲕ

ⲁⲩⲱ ϫⲉ ⲧⲁⲅⲁⲡⲏ ϩⲏⲧ-ϣⲁⲥⲉⲣⲭⲣⲏⲥ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛ

ⲧⲟⲥ ⲉϥϫⲱ ⲙ ⲥⲁⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲟⲥ ϫⲉ ⲉⲕϣⲁⲛ ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ 20 ϩⲏⲧ ⲟⲩⲁϩϥ ⲛ

ⲁⲣⲓⲭⲣⲏⲥⲧⲟⲥ ⲥⲱⲕ-ϩⲓⲃⲁⲗϩⲏⲧ ⲧⲁ ⲙⲡⲉⲣⲥⲱⲧⲙ ⲛⲥⲁⲣⲉⲕϩⲉ ⲉⲡⲉⲟⲟⲩ ⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲡⲛⲟⲩⲧⲉ- ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲙⲡⲉⲣϣⲱⲡⲉ ⲛⲑⲉ 25 ϩⲏⲧ ⲛⲧⲟϥ ⲥⲱ

ⲛⲛⲉⲓϣⲟⲛⲧⲉ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲧⲣⲏⲧ ϩⲓϫⲛⲛ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕ

ⲧⲟⲟⲩ ⲉⲧⲉ ⲡⲛⲟⲩ ϩⲏⲧ ⲉⲉⲣⲛⲟⲩⲧⲉ

ⲧⲉ ⲡⲉϣⲱⲡⲉ ⲛⲁⲕ ⲁⲗⲗⲁⲛⲧⲟϥ ⲛⲑⲉ ⲛⲟⲩ 30 ⲙⲁⲣⲉⲡⲉⲕϩⲏⲧ

ⲕⲁϣ ⲉϥⲣⲏⲧ ϩⲓ ⲛⲧⲟϥ ⲥⲱⲧⲙϫⲛⲟⲩⲙⲟⲟⲩ ⲉⲧⲉ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ-ⲡⲛⲟⲩⲛ ⲡⲉ ⲕⲟⲩⲱϣ ⲉⲥⲱⲧⲙ

ϣⲱⲡⲉ ⲉⲕⲙⲟⲧⲛ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ

ALIN SUCIU662

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Venice Marciana 192 fo 100v

ⲓⲇ ⲓⲁ

ⲡⲁϣⲏⲣⲉ ⲛⲅ ⲉⲡϫⲓⲛϫⲏ-ⲛⲁⲟⲩⲱϣ ⲁⲛ ⲁⲩⲱ ⲟⲛ ϫⲉ ⲁⲛltⲁgt

ⲉⲥⲱⲧⲙ ⲛⲥⲁ ⲁⲛⲟⲙⲓⲁ ϫⲓⲥⲉ

ⲛⲉⲕⲟⲩⲱϣ ⲉⲧⲁⲁⲡⲉ ⲁⲩϩⲛⲅⲥⲱⲧⲙ ⲛⲥⲁ 5 ⲣⲟϣ ⲉϫⲟⲓ ⲛ

ⲡⲛⲟⲩⲧⲉ- ⲑⲉ ⲛⲟⲩⲉⲧⲡⲱ

ⲡⲟⲩⲱϣ ⲙⲡⲛⲟⲩ ⲉⲥϩⲟⲣϣ -ⲧⲉ ⲡⲉ ϩⲁⲣⲉϩ ⲉ ⲧⲉⲛⲛⲁⲩ ⲅⲁⲣ ϫⲉ

ⲛⲉϥⲉⲛⲧⲟⲗⲏ ⲉⲣϣⲁⲛⲡⲣⲱ

ⲉⲕϣⲁⲛϩⲁⲣⲉϩ 10 ⲙⲉ ⲧⲟϭϥ ⲉⲡⲛⲟⲩ

ⲅⲁⲣ ⲉⲛⲉϥⲉⲛⲧⲟ ⲧⲉ ϣⲁϥⲗⲟ ⲉϥ

ⲗⲏ ⲕⲛⲁϣⲱ ϩⲟⲣϣ ⲛⲛⲟⲃⲉⲡⲉ ⲉⲟⲩⲉⲛϭⲟⲙ ϣⲁⲣⲉⲡϣⲁϫⲉ

ⲙⲙⲟⲕ ϩⲛⲛⲉⲕ ⲙⲡⲥⲱⲧⲏⲣ

ϩⲃⲏⲩⲉ ⲧⲏⲣⲟⲩ 15 ϫⲱⲕ ⲉⲃⲟⲗ ⲉ

ⲁⲩⲱ ⲡⲉⲕϩⲱⲃ ϫⲱϥ ϫⲉ ⲉⲧⲉ

ⲛⲁϣⲱⲡⲉ ⲛ ⲧⲛϣⲁⲛϭⲱ ϩⲙ

ⲥⲱⲧⲡ ϫⲉ ⲛⲉϥ ⲡⲁϣⲁϫⲉ ⲧⲉⲉⲛⲧⲟⲗⲏ ⲛⲥⲉ ⲧⲛⲛⲁⲥⲟⲩⲉⲛ ⲧ

ϩⲟⲣϣ ⲁⲛ- 20 ⲙⲉ ⲁⲩⲱ ⲧⲙⲉ

ⲉϥⲱϣ ⲉⲃⲟⲗ ⲟⲛ ⲛⲁⲉⲣⲧⲏⲩⲧⲛ

ϫⲉ ⲁⲙⲏⲓⲧⲛ ϣⲁ ⲛⲣⲙϩⲉ-ⲣⲟⲓeuroⲟⲩⲟⲛ ⲛⲓⲙ ⲉϥϫⲱ ⲙⲙⲟⲥ

ⲉⲧϩⲟⲥⲉ ⲁⲩⲱ ⲉ ϫⲉ ⲡⲛⲟⲩⲧⲉ ⲛⲁ

ⲧⲟⲧⲡ ⲁⲩⲱ 25 ⲉⲣⲧⲏⲩⲧⲛ ⲛⲁⲛⲟⲕ ϯⲛⲁϯ ⲉⲙ ⲣⲙϩⲉ ⲉⲛⲉⲧⲛ

ⲧⲟⲛ ⲛⲏⲧⲛ - ⲛⲟⲃⲉ ⲉⲃⲟⲗⲁⲩⲱ ⲟⲛ ϥⲱϣ ϫⲉ ⲡⲛⲟⲩⲧⲉ

ⲉⲃⲟⲗ ⲟⲩⲃⲉ ϩⲟⲓⲛⲉ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲡ

ⲉⲩϩⲟⲥⲉ ⲉⲡϫⲓⲛ 30 ⲣⲱⲙⲉ-ϫⲏ ⲛⲑⲉ ⲉⲧ ⲉⲃⲟⲗ ϫⲉ ϥⲥⲏϩ ϫⲉ

ⲥⲏϩ ϫⲉ ⲁϩⲣⲟⲟⲩ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲛⲛⲉⲧϩⲟⲥⲉ ⲥⲉϩⲟⲥⲉ ⲛⲉⲧⲟⲩⲧⲃⲃⲟ

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Oxford Bodleian Library MS Copt F 157(P)r

TRANSLATION

[A] Unknown number of lines missing

7 [ ] and do not quarrel about anything10 [Do] not be hard [so that] you do not die before

your [time]54

11 [Do not] be O [my] son [ ]

Unknown number of lines missing21 [ ] [run immediately from] all [these things] [Do not] be

[ ] O my [son] but be [meek] for the [meek will] inheritthe earth55

Unknown number of lines missing23 [ ] and [the] Devil [will not have] power [over you] Be

[calm] and humble with all people

[A] BnF Copte 1321 fo 87r + BnF Copte 1332 frag 42Cv

c20 lines missing c20 lines missing[ ] [ ] [ⲁⲩⲱ ⲛϩⲟⲙⲟⲟⲩ][ⲕ]ⲁ ⲣⲡⲟⲥ ϥ [ⲛⲁⲧ] ⲥⲓⲟⲛ [ ⲧⲉⲛⲟⲩ]ⲃⲃⲟϥ- ⲁⲩⲱ [ⲛⲟⲩⲟⲉⲓϣ]ⲁ [ⲅ]ⲱⲛⲓⲍⲉ ϭ [ⲉ] ⲡⲁ ⲛⲓⲙ[ ϣⲁⲉⲛⲉϩ]ϣⲏⲣⲉ ⲧⲁⲣⲉⲕ ⲛⲉⲛ[ⲉϩ ϩⲁ]ϭⲱ ϩⲛⲛⲁⲡⲧⲃ ⲙⲏ [ⲛ-]ⲃⲟ ⲧⲏⲣⲟⲩ ⲉⲓⲧⲉ ϩⲛⲛⲉⲕⲃⲁⲗⲉⲓⲧⲉ ϩⲙⲡⲉⲕ

ϩⲏⲧ ⲧⲁⲣⲉⲕⲉⲓ[ⲉⲧ]ⲉ ⲕⲁⲣⲭⲏⲛⲑⲉ ⲛⲛⲉⲓⲕⲟⲩⲓ

ⲛϣⲏⲣⲉ ⲛⲧⲁmargin

54 Eccles 71755 Matt 55

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24 Look at [your] teacher how [he] walked [in] humbleness[setting] for us [a model] so that [ ]56

[B] Unknown number of lines missing28 [Look at] Isaiah [crying] out and [saying] lsquo[Our] entire

righteousness is like [a] menstrual ragrsquo57 [before] you29 [And our] Lord [instructed] those [who followed] him lsquoIf

you [do] every[thing] that [has been] ordered [to you] [ ]58

Unknown number of lines missing29a Look at the tax collector my [son] whom God praised for

his humbleness31 Walk in poverty my [son] for [the] poverty [humbles] the

person59 Do not [ ] [ ] according to the [commandment] of[Christ] so that you [devote yourself to] God [and] God [ ] you

32 Devote yourself to [God] [ ] his sweetness and you will[know his] wish

One leaf missing[C] 38 [Sitting] in your cell be like a master-pilot who steers

his ship60 observing the wind from which side it comes to youwhether comes the good wind or comes the bad wind Be strongin the battle and cry out lsquoArise north wind and come southwind and blow in my garden so that my spices give scentrsquo61

39 Sitting in your cell my son do not be like a judge40 Do not weary of praying and you will be heard41 While you are in a labour look for rest42 My son give yourself to God with all your strength so that

he fights for you62 protects you gives you power and fights withthose who fight against you For you shall not be able to do any-thing apart from God but if the person supplicates God thenGod gives him power watches him fills him with wisdom andunderstanding and leads him with his counsel63

[B] BnF Copte 1321 fo 87v + BnF Copte 1332 frag 42Cr

[C] Venice Marciana 192 fo 99r (p 1)

56 1 Pet 22157 Isa 64558 Luke 171059 Prov 10460 Cf 4 Macc 7161 S of S 41662 Cf Exod 141463 Cf Ps 7224

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43 Sitting in your cell do not be wandering forth Pay atten-tion [D] how you sit Do not become like a beast that hastens afterthe person but rather be the person who drives the beast Sittingin your cell have a guard to you Do not have the body in the cellwhile your heart is in Egypt but make your body a temple ofGod64 and strengthen your thoughts so that you obtain for your-self the stable thought

43a Sitting in your cell do not let your mind exalt with you orexalt yourself by the deliberation of your mind65 or praise your-self alone for God detests those who praise themselves alone66

but he looks upon the prayer of those who are humble67 Sittingin your cell do not have any fetters It is sufficient (to do) foreach day its works68 so that you remain calm Guard yourself notto commit sin Sitting in your cell persist in your prayers fastsand the fight of your heart so that you abide in the things that be-long to the purity of the heart for without peace and holiness [E]no one will see God69

44 Sitting in your cell if a brother brings reports against youdo not let your heart be concerned with them so that you remaincalm and your heart remains quiet for many are the thoughts ofthe cell

45 Sitting in the cell keep recitation in your mouth If youstop put a guard to you or else you are led astray so that you re-main in the pure things and the Holy Spirit befriends you Sittingin your cell seek after the blameless thought and the thought ofGod makes him a member of your household so that he over-comes all the thoughts that fight against you For the thought ofGod which is the reason is the king of the passions70

46 Sitting in your cell fight against yourself so that you obtainthe grace of the cell for the cell has grace

[D] Venice Marciana 192 fo 99v (p 2)[E] Naples National Library IB9 fo 52r (p 3)

64 Cf 1 Cor 31665 Sir 6266 1 Clement 30667 Ps 1011868 Cf Matt 63469 Cf Heb 121470 Cf 4 Macc 17 13 182 The idea that reason rules over passions is

based on 4 Macc 11 ff

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47 Sitting in your cell do not teach yourself to pine for a persondo not let a person wait for you and also do not wait for a person sothat you remain calm but because of the commandment of Godsupport those who come to you If a brother [F] spends a Sundaywith you support him because of the commandment of God If abrother comes to the monastery71 while you are in it support himuntil he finds a cell because of the commandment of God And doaccording to your capacity that which depends on you for you alsoif you go to a monastery you want to be helped For this is the com-mandment of God and these are the works of the cell my son

48 If you come out from the cell be careful72 so that you donot bring out the laden ship and empty it and you do not walk bythe sight of your eyes and the hearing of your ears Stay safe myson and let all the things that you see be profitable to you so thatyou return calm to your cell

49 Sitting in your cell my son have constantly the thought ofGod in your heart and his fear shall encircle you

50 For the fear of God drives out from the soul all sin corrup-tion and transgression

51 The one who has obtained the fear of God has obtained allgrace The one who has the fear of God has [G] treasuries filledwith all good things For the fear of God delivers the person fromsin and it is in the fear of God that everyone turns away from evil

52 Sitting in your cell keep the judgement before you and per-form the things of life Gird yourself about your loins with theteaching73 and you shall trample upon your bruised enemies

53 Do not be undisciplined my son but fear God and keep hiscommandments74

54 My son do not be the slave of your cowardice75 for humanglory Guard yourself against vainglory or else God shall scatteryour bones76

[F] Naples National Library IB9 fo 52v (p 4)[G] Naples National Library IB9 fo 53r (p 5)

71 Literally lsquomountainrsquo a word which designates a monastery or a monas-tic settlement

72 Literally lsquohold your heartrsquo73 Cf Eph 61474 Eccles 121375 Literally lsquoof his cowardicefearrsquo The Qasr el-Wizz fragment has lsquoof his

desire and his fearrsquo The Sahidic text is perhaps corrupted at this point theGreek reads μὴ γίνου δοῦλος τοῦ θελήματος σου ἕνεκα δόξης ἀνθρωπίνης

76 Cf Ps 526 Ezek 65

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55 Do your entire work for God77 for God is not unjust to re-ward you according to your work78

56 Cleanse your heart my son so that God listens to youimmediately

56a Present yourself approved to God79

57 Do not restrain yourself and strive day after day and do notbe negligent so that your time does not cease from you and youcurse the day you were born

58 I bid you my son [H] do not walk with a person fromwhom you will not profit so that you do not fall upon your faceDo not walk with an angry person80 Do not befriend a slandererDo not walk with a drunkard Do not befriend an irascible personDo not walk with a garrulous person so that you become meekfor the meek will inherit the earth81 Do not befriend a hasty per-son Do not walk with a person who is friend with a woman or achild nor be friends with a woman Do not walk with someoneyounger than you so that you are not confused and do notgo backwards

59 If you make a friend let him be a believer a personwhose work surpasses yours a God-loving person a personwho does not look at the things of this world for it is thethings of this world that separate the person from God Do notbe friends with a person on account of the things of this worldfor it is the things of this world that separate the personfrom God

60 Rather be friends with a God-loving pauper a humble pau-per a hospitable pauper a pauper girded with the fear of God apauper who carries the cross a pauper who gives heed to God andhas a guard on his mouth82

61 My son befriend [I] everyone who fears God and keeps hiscommandments83

[H] Naples National Library IB9 fo 53v (p 6)[I] Naples National Library IB9 fo 54r (p 7)

77 Cf Col 32378 Following the Qasr el-Wizz fragment codex MONBON has lsquoyour heartrsquo

Cf Heb 61079 2 Tim 21580 Cf Prov 222481 Matt 5582 Cf Ps 140383 Cf Eccles 1213

ALIN SUCIU668

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62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

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67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

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67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

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70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

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73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

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Page 3: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

accomplishment of the solitary life offering details as to how theanchorite should perform the daily routines in the cell and defendagainst the attacks of the demons who inspire impassionedthoughts Consequently special attention is given to the techni-ques of attaining tranquillity (Greek ἀνάπαυσις Coptic ⲙⲧⲟⲛ)5

The first published version of the Sermo asceticus was theArabic6 The text has survived in four manuscripts in this lan-guage amongst which stands out Vaticanus arabicus 71 Thisparchment codex was inscribed in the year 885886 CE in theGreat Lavra of Saint Sabbas in Palestine for the Monastery of StCatherine at Sinai7 While the translation into Arabic wasprobably made in the Palestinian Melkite milieu the Copticcommunity later adopted it Furthermore the Coptic scholaral-S afı ibn al-iAssal composed an epitome of the Arabic Sermoasceticus which has survived in a couple of manuscripts8

The Greek text was published in 1969 by Edouard des Placesaccording to Paris Bibliotheque nationale de France (hereafterBnF) Grec 1066 fos 86rndash94r (eleventhndashtwelfth centuries)9

5 On the equivalence of ⲙⲧⲟⲛ and ἀνάπαυσις see M Sheridan lsquoTheSpiritual and Intellectual World of Early Egyptian Monasticismrsquo in MSheridan From the Nile to the Rhone and Beyond Studies in Early MonasticLiterature and Scriptural Interpretation (Studia Anselmiana 156 Analectamonastica 12 Rome Pontificio Ateneo di S Anselmo 2012) pp 47ndash87 at 26

6 J-M Sauget lsquoUne version arabe du ldquoSermon ascetiquerdquo drsquoEtienne leThebainrsquo Le Museon 77 (1964) pp 367ndash406

7 Ibid p 373 Description in A Mai Scriptorum veterum nova collectiovol 4 (Rome Typis Vaticanis 1831) pp 143ndash5 although the year of the com-pletion of the manuscript is misprinted there as 788 CE (see ibid p 599 forthe real date) See also J-M Sauget lsquoLes Fragments de lrsquoAsceticon de lrsquoabbeIsaıe de Scete du Vatican arabe 71rsquo Oriens christianus 48 (1964) pp 235ndash59 at235 Additionally to Vaticanus arabicus 71 fos 226vndash234r the Arabic version ofthe Sermo asceticus is extant in Sinai Arabic 236 fos 208rndash215v Sinai Arabic571 fos 216rndash222v and Paris Bibliotheque nationale de France Arabe 253fos 246rndash250v There is another witness of the text in the Vaticanus arabicus695 but this is just a modern copy made from Vaticanus arabicus 71

8 See Sauget lsquoUne version arabe du ldquoSermon ascetiquerdquo drsquoEtienne leThebainrsquo pp 371ndash2 K Samir lsquoStephen the Thebanrsquo in A S Atiya (ed)The Coptic Encyclopedia vol 7 (New York Macmillan 1991) pp 2154bndash2155b at 2155b

9 E des Places lsquoLe ldquoDiscours ascetiquerdquo drsquoEtienne de Thebes Texte grecinedit et traductionrsquo Le Museon 82 (1969) pp 35ndash59 Des Placesrsquos edition ofthe Greek has served as the basis for a few modern translations French trans-lation by Dom M van Parys in L Regnault et al Enseignements des Peres dudesert Hyperechios Etienne de Thebes Zosime (Spiritualite orientale 51Begrolles-en-Mauges Solesmes 1991) pp 57ndash91 Italian translation in LCremaschi Parole dal deserto Detti inediti di Iperechio Stefano di Tebe eZosima (Padri orientali Magnano Comunita di Bose 1992) pp 51ndash88 English

ALIN SUCIU630

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Although des Places was aware that Athos Lavra Γ8 fos 29vndash34v

contains the same work this codex remained inaccessible tohim10 Two other Athonite manuscripts have surfaced recentlyboth of them attributing the Sermo to the iconodule martyrStephen the Younger Panteleimon 114 fos 22rndash29r (fifteenthcentury) and Lavra Λ181 pp 67ndash75 (eighteenth century)11 Anew edition of the Greek text based on all the manuscripts iden-tified to date remains a desideratum

In 1970 Gerard Garitte edited the Georgian version of theSermo asceticus which is preserved in a single manuscript from theMonastery of St Catherine at Sinai (Georgian 35 fos 90rndash94r tenthcentury)12 According to Garitte the Georgian text was translatedfrom Greek This version is shorter omitting two large chunks ofthe text corresponding to sectsect11ndash49 and 67cndash83 of the Greek

The Geiez version is contained in only one manuscriptEMML 4493 fos 103rndash105r It was copied in 1528 CE and it iscurrently kept in the church of Gur Sellase in the region ofMoga-Weuroadeuroara (ሞጋ-ወደራ) in the North Seuroawa (ሸዋ) province13

The Ethiopic text was rendered from Arabic Interestingly itstops abruptly after sect78 of the Arabic text edited by Sauget theremaining part of the codex accommodating extracts from theAreuroagawi Meuroanfeuroasawi the Ethiopic name of the eighth-centuryEast Syrian mystic John of Dalyatha14 Additionally a Geieztranslation of sect37 of the Sermo asceticus features anonymously in

translation by T Vivian in T Vivian et al Words to Live By Journeys inAncient and Modern Egyptian Monasticism (Kalamazoo Cistercian Publications2005) pp 283ndash321

10 The manuscript was identified for the first time in J Darrouzes lsquoEtiennele Thebainrsquo in Dictionnaire de spiritualite ascetique et mystique vol 42 (ParisBeauchesne 1961) pp 1525ndash6 at 1525

11 Fr Filotheus Balan of Petru Voda Monastery Romania found the manu-scripts during a research trip to Mount Athos

12 G Garitte lsquoLe ldquoDiscours ascetiquerdquo drsquoEtienne le Thebain en georgienrsquoLe Museon 83 (1970) pp 73ndash93 for the description of the manuscript seeGaritte Catalogue des manuscrits georgiens litteraires du Mont Sinaeuroı (CSCO 165Subsidia 9 Louvain L Durbecq 1956) p 111

13 The manuscript is described in G Haile A Catalogue of EthiopianManuscripts Microfilmed for the Ethiopian Manuscript Microfilm Library AddisAbaba and for the Hill Monastic Manuscript Library Collegeville vol 10(Collegeville MN HMMLSt Johnrsquos University 1993) pp 181ndash8 See alsoA Bausi lsquoMonastic Literaturersquo in S Uhlig (ed) Encyclopaedia Aethiopicavol 3 HendashN (Wiesbaden Harrassowitz 2007) pp 993andash999b at 996a I amcurrently preparing the edition of the Geiez version

14 On John of Dalyatha see eg R Beulay lsquoPrecisions touchant lrsquoidentite etla biographie de Jean Saba de Dalyatharsquo Parole de lrsquoOrient 8 (1977ndash8) pp87ndash116

631THE SERMO ASCETICUS

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the Geuroadleuroa Abeuroaw Qddusan a Patericon collection that most likelyhas an Arabic Vorlage15

Although the Sermo asceticus has not been found until now inArmenian sectsect49ndash51 are included as two anonymous sayings in theArmenian translation of the systematic collection of theApophthegmata Patrum16 The same apophthegms are extant inGreek in several manuscripts the oldest of which is Athos LavraΒ37 inscribed in the year 970 CE17

Finally Stephen the Thebanrsquos Sermo asceticus is preserved alsoin Coptic in two fragmentary Sahidic parchment manuscriptsOne of them is a dismembered codex from the Monastery of ApaShenoute or the White Monastery as it is more commonly calledsituated near Sohag in Upper Egypt Fragments of another codexwere found in 1965 at Qasr el-Wizz in Nubia

THE SAHIDIC MANUSCRIPTS OF THE SERMOASCETICUS

Both Coptic manuscripts of the Sermo asceticus identified todate are incomplete The White Monastery codex has the siglumMONBON in the Corpus dei Manoscritti Copti Letterari(CMCL) database18 The only fragments of this manuscript

15 V Arras Geronticon (CSCO 476ndash7 Scriptores Aethiopici 79ndash80Louvain 1986) vol 1 p 291 (Geiez text) vol 2 p 198 (Latin translation)The saying also appears in the Arabic Patericon in Vaticanus arabicus 460 (fo144v) see J-M Sauget lsquoUne nouvelle collection ethiopienne drsquoApophthegmataPatrumrsquo Orientalia Christiana Periodica 31 (1965) pp 177ndash82 at 182 n 4

16 The text is available in the first volume of the Armenian Vitae PatrumՎարք սրբոց հարանց եւ քաղաքավարութիւնք նոցին ըստ կրկինթարգմանութեան նախնեաց vol 1 (Venice San Lazzaro 1855) pp 5601Latin translation in L Leloir Paterica armeniaca a PP Mechitaristis edita (1855)nunc latine reddita (CSCO 353 Subsidia 42 Louvain Secretariat du CorpusSCO1974) p 167 (frac14 32 R bc) French translation in L Regnault Les Sentences desPeres du desert vol 2 Nouveau recueil (2nd edn Sable-sur-Sarthe Solesmes1977) p 255

17 APSyst III46ndash47 See L Regnault Les Sentences des Peres du desertvol 3 Troisieme recueil (Sable-sur-Sarthe Solesmes 1976) p 71 LesApophtegmes des Peres Collection systematique Chapitres IndashIX ed J-C Guy(Sources chretiennes 387 Paris Les Editions du Cerf 1993) p 177 n 1 Onthis manuscript which received the siglum H in Jean-Claude Guyrsquos researchon the Greek collections of Apophthegmata Patrum see J-C Guy Recherchessur la tradition grecque des Apophthegmata Patrum (2nd edn SubsidiaHagiographica 36 Brussels Societe des Bollandistes 1984) p 120

18 Available online at httpwwwcmclit (retrieved June 2018) CMCL isan international project directed by Tito Orlandi which attempts to recon-struct virtually the dismembered manuscripts from the White Monastery

ALIN SUCIU632

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ctober 2018

which have been published until now are two folios kept in theBiblioteca Marciana in Venice which were edited without identi-fication by Giovanni Luigi Mingarelli in 178519 Almost two hun-dred years later Tito Orlandi re-edited them but mistakenlyattributed the text to Paul of Tamma another late-antiqueEgyptian ascetic author20 In a brief note published in 1997 EnzoLucchesi properly identified the Venice fragments as belonging toStephen the Thebanrsquos Sermo asceticus21 Moreover Lucchesiadded to the same manuscript five folios in Naples (BibliotecaNazionale IB9 fos 52ndash6)22 and one fragment in Paris (BnFCopte 1321 fo 87)23 In a previous article I identified two sup-plementary fragments of MONBON namely Paris BnF Copte1332 fo 42 and Oxford Bodleian Library MS Copt F 157(P)24

19 G L Mingarelli AEgyptiorum codicum reliquiae Venetiis in BibliothecaNaniana asservatae (Bologna Typis Laelii a Vulpe 1785) pp 328ndash37 (frac14no 15)

20 T Orlandi Paolo di Tamma Opere (CMCL Rome CIM 1988) pp 65ndash8 (semi-diplomatic edition of the Sahidic text) 116ndash21 (continuous Sahidic textand Italian translation) The text of the Venice fragments features in Orlandirsquosedition as Opus sine titulo

21 E Lucchesi lsquoUne version copte du Sermo asceticus drsquoEtienne leThebainrsquo Analecta Bollandiana 115 (1997) p 252 See also Lucchesi lsquoA pro-pos drsquoune edition recente des œuvres de Paul de Tammarsquo Studia OrientaliaChristiana Collectanea 28 (1995) pp 161ndash5 where Lucchesi already states thatthe Venice leaves do not belong to the same codex as the fragments from theworks of Paul of Tamma

22 These fragments belonged to the collection of the Cardinal StefanoBorgia and were formerly kept in the Museum at Velletri near Rome see GZoega Catalogus codicum Copticorum manu scriptorum qui in Museo BorgianoVelitris adservantur (Rome Typis Sacrae Congregationis de Propaganda Fide1810) p 570 (frac14 no 234) The fragments are held today together with a sig-nificant part of Borgiarsquos Sahidic manuscripts in the National Library inNaples see P Buzi Catalogo dei manoscritti copti borgiani conservati presso laBiblioteca Nazionale Vittorio Emanuele III di Napoli (Accademia dei Lincei ndashMemorie Ser IX 251 Rome Scienze e Lettere 2009) pp 222ndash3

23 Despite Lucchesirsquos correct identification of the Venice folios as Stephenthe Thebanrsquos Sermo asceticus they have continued to be treated as parts of theworks of Paul of Tamma in Vivian et al Words to Live By pp 286ndash7 lsquo[o]nescholar [scil Lucchesi] has argued that the untitled piece cannot belong toPaul in spite of the attribution in the manuscriptrsquo Actually the fragments ofStephen the Theban published by Orlandi feature no formal identification oftheir content They have been attributed to the codex of Paul of Tammarsquoswritings (MONBGU) on the sole basis of a slight palaeographicalresemblance

24 Suciu lsquoRevisiting the Literary Dossier of Stephen of Thebesrsquo p 307

633THE SERMO ASCETICUS

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ctober 2018

Here is a tentative codicological reconstruction of codexMONBON

Although kept today in separate volumes the two fragments inthe National Library in Paris originally belonged to the same leafThey offer portions of Sermo asceticus sectsect7 10 11 () 21 23ndash428ndash9 31ndash2 Unlike the poor vestiges in Paris the next seven sur-viving leaves of the codex are intact They preserve sectsect38ndash74 of thetext As these seven folios are paginated consecutively from 1 to14 but the last of them bears on the verso the signature of quire11 (ⲓⲁ) it becomes obvious that the scribe started the paginationof the codex again after the tenth quire It was common practice

Location Call number Pagination Hair (H)Flesh (F)

Paris BnF Copte 1321 fo87thornBnF Copte 1332frag 42C

lost HF

1 foliomissing

Venice Marciana 192 fo 99 [1]2 HFNaples National Library IB9 fo 52 34 FHNaples National Library IB9 fo 53 56 HFNaples National Library IB9 fo 54 78 FHNaples National Library IB9 fo 55 910 HFNaples National Library IB9 fo 56 1112 FHVenice Marciana 192 fo 100 1314

(end ofquire 11)

HF

unknownnumberof foliosmissing

Oxford Bodleian Library MS CoptF 157(P)

lost (lastpage of thetext andcolophon)

HF

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among Coptic scribes to start anew the pagination of a manu-script while keeping consecutive the numbering of the quires25

This scribal practice can be misleading when we attempt to re-construct the succession of the leaves in fragmentary codices likethose from the White Monastery However as in the case ofMONBON the recovery of the signature of the quires proves tobe providential for the codicological reconstruction It can beestablished thus that the aforementioned cluster of folios repre-sents most of the manuscriptrsquos eleventh quire except for the firstleaf which has either been lost or not yet found Finally BodleianLibrary MS Copt F 157(P) is a small fragment having on itsrecto the end of sect107 and the beginning of sect108 which is the lastof the Sermo asceticus The verso of this fragment features vestigesof the codexrsquos colophon26

ⲙⲏ]ⲛⲁ ⲉⲗⲁⲭ ⲇ ⲓ ⲕ(ⲁⲓ) [ ]ⲇ ⲓ ⲕ(ⲁⲓ) ⲙⲁⲑⲉ [ⲟⲥ]2 ]ⲁⲡⲁ ⲭⲁⲏⲗ ⲡϣⲏⲣ ⲉ [ⲙ_ⲡ]ⲁⲧⲏⲣⲙ

ⲕⲁ]ⲗ ⲁⲙⲱⲛ ϩⲙ_ⲡⲧⲟϣ ⲡⲓⲟⲙ ϣⲗⲏⲗ ⲉϫ4 [ⲱⲛ ⲉⲡⲛⲟⲩⲧⲉ ⲕ]ⲱ ⲛⲁⲛ ⲉ_ ⲃⲟⲗ ⲙ_ⲡⲁϣⲁⲓ ⲛ_ⲛ ⲉⲛⲟ ⲃ ⲉ

] ⲁⲡⲕⲟⲥⲙⲟⲥ ⲧⲏⲣϥ_ ⲁⲩⲱ ⲛϥϯⲭ ⲁⲣ

6 [ⲉⲡⲉⲛⲕⲟⲩⲓ ⲛ_ ϩⲱⲃ ⲛ_ϭ]ⲓϫ ⲉⲧϭⲟϫⲃ_ ϫⲉ ⲙ_ⲡⲁⲧⲉⲛⲛⲟⲓ ⲕⲁ ⲗ[ⲱⲥ ⲁⲗⲗⲁ ⲉ_ϫⲓⲥⲃ]ⲱ ϥⲓ ϩⲁⲣⲟⲛ ⲉⲧⲃⲉ ⲡⲟⲥ ⲡⲁⲛⲧⲱⲕ ⲣ

8 [ⲁⲧⲟⲣ ⲁⲩⲱ ⲉϣⲱⲡⲉ] ⲁⲛϣⲱⲃⲧ_ ⲛ_ⲟⲩⲗⲉⲝⲓⲥ ϫⲉ ⲛⲧ ⲁⲛ[ⲥϩⲁⲓ ]ⲛⲟⲩⲧ ⲉ ⲙⲁⲩⲁϥ -

[ ] [Me]na the very humble deacon and [ ] the deacon andMatthe[w]

2 [ ] Apa Chael the son [of P]aterm[oute ][ ] Kalamon in the nome Fayyum Pray over

4 [us that God] forgives the multitude of our sins

25 For similar examples of discontinuous pagination in White Monasterycodices see eg E Lucchesi lsquoDeux nouveaux fragments sahidiques duPanegyrique de Gregoire le Thaumaturge par Gregoire de Nyssersquo AnalectaBollandiana 122 (2004) pp 277ndash82 at 279 T Orlandi lsquoUn codice copto delldquoMonastero Biancordquo Encomii di Severo di Antiochia Marco EvangelistaAtanasio di Alessandriarsquo Le Museon 81 (1968) pp 351ndash405 at 354ndash5 ASuciu lsquoCoptic Scribes and Manuscripts Dated and Datable Codices from theMonastery of Apa Shenoute I The Codices Inscribed by Victor Son ofShenoute (First Half of the 12th Century)rsquo Journal of Coptic Studies 16(2014) pp 195ndash215 at 207

26 This colophon was not edited in A van Lantschoot Recueil des colophonsdes manuscrits chretiens drsquoEgypte (Bibliotheque du Museon 1 Leuven J-BIstas 1929)

635THE SERMO ASCETICUS

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As is apparent from the information provided in the colophonthe manuscript was produced by several scribes including thedeacons Mena and Matthew However palaeographical argu-ments indicate that the deacon Matthew of Touton inscribed allthe fragments of the Sermo asceticus This scribe from theFayyum who had a distinctive handwriting copied several codi-ces for the White Monastery including two which are dated 656Era of the Martyrs (frac14 939ndash40 CE)27 On their basis we can safelydate the White Monastery manuscript of the Sermo asceticus tothe second quarter of the tenth century

Given that more than one scribe seems to have been involved incopying the White Monastery codex of the Sermo asceticus it isdifficult to establish which other fragments from the WhiteMonastery belonged to the same manuscript as it may beexpected to feature different handwriting styles Nevertheless itis impossible to attribute the fragments of the Sermo asceticus toMONBBQ one of the White Monastery codices that contain theSahidic version of Abba Isaiah of Scetisrsquo Asceticon as has beenproposed28 While it is true that Matthew of Touton both copied

[ ] the whole world and gives grace6 [to our little work of the] humble [hand] for we have not yetapprehended well [but still learn] Tolerate us because of theLord the Al-

8 [mighty and if] we corrupted a word for we have[transcribed] [ ] God alone

27 The colophons of these two manuscripts are edited in van LantschootRecueil des colophons pp 86ndash90 (frac14 nos 54ndash5) The first manuscript contains anencomium on the archangel Gabriel attributed to John Chrysostom see ELucchesi lsquoDeux temoins coptes de lrsquohomelie sur lrsquoarchange Gabriel attribueea Jean Chrysostomersquo Analecta Bollandiana 129 (2011) p 324 The colophonof this codex which does not have a CMCL siglum yet has survived on theverso of the fragment Vienna euroOsterreichische Nationalbibliothek K 351 Thesecond dated manuscript is MONBOQ which contains a sermon on theAscension attributed to Athanasius of Alexandria (CPG 2198 clavis coptica0446) and another one on Pentecost attributed to John Chrysostom (CPG4536 clavis coptica 0165) Apparently Matthew of Touton inscribed onlypages 84ndash92 of this codex including the colophon The first part of the manu-script came from the pen of another scribe who is not named in Matthewrsquoscolophon On the codicological reconstruction of MONBOQ see A SuciulsquoThe Borgian Coptic Manuscripts in Naples Supplementary Identificationsand Notes to a Recently Published Cataloguersquo Orientalia Christiana Periodica77 (2011) pp 299ndash325 at 317ndash19

28 Lucchesi lsquoUne version copte du Sermo asceticus drsquoEtienne le Thebainrsquop 252 lsquo[d]es indices codicologiques pointent du doigt lrsquoAsceticon drsquoIsaeuroıersquo

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codex MONBBQ and collaborated in the production of MONBON a codicological detail precludes us from merging them into a sin-gle manuscript As has been explained above from the codex of theSermo asceticus has survived almost the totality of the eleventh quirewhich is paginated anew from 1 to 14 However from MONBBQare extant the last folio of quire 13 (Berlin Staatsbibliothek 1613fo 8) and the first of quire 14 (Vienna euroOsterreichischeNationalbibliothek K 9766) which are paginated 206 and 207 re-spectively29 This clearly demonstrates that the pagination of thecodex containing the Asceticon of Abba Isaiah did not start again withquire 11 This codicological argument eliminates the possibility ofattributing the fragments of Stephen the Thebanrsquos Sermo asceticus tothe same manuscript as theAsceticon of Abba Isaiah

Additionally to the White Monastery codex MONBON twofragmentary parchment leaves discovered in 1965 at Qasr el-Wizzin Nubia attest a portion of the Sermo asceticus (sectsect53ndash8)30 Theybelonged to a codex of small dimensions similar in format andpalaeographical aspect to the Sahidic manuscripts from theMonastery of Apa Jeremias at Saqqara31 On the basis of thispalaeographical resemblance to the Apa Jeremias codices whichare more or less securely dated around 600 CE we can tentativelydate the Qasr el-Wizz fragments of the Sermo asceticus to the latesixth or early seventh century32

Finally an ostracon containing the library catalogue of theMonastery of Apa Elias of the Rock in the Theban region prob-ably datable to the seventh century mentions that this monasterypossessed a book which included one or more discourses by ApaStephen the Anchorite (ⲁⲡⲁ ⲥⲧⲉⲫⲁⲛⲟⲥ ⲡⲁⲛⲁⲭⲱⲣ(ⲓⲧⲏⲥ))33 As

29 For the codicological reconstruction of this manuscript see Suciu lsquoTheBorgian Coptic Manuscriptsrsquo pp 307ndash9

30 There are two other palaeographically related fragments from the samecodex but their content has not yet been identified Dr Alexandros Tsakos(Bergen University) will soon publish the Coptic literary material from Qasrel-Wizz these fragments included

31 As I have checked only some black-and-white photographs of the frag-ments duly provided to me by A Tsakos I am not able to give the exactmeasurements of the leaves Presumably the fragments are kept today in theCoptic Museum in Cairo together with the other manuscripts found duringthe excavations at Qasr el-Wizz

32 On the dating of the manuscripts from the monastery of Apa Jeremias seeH Thompson The Coptic Version of the Acts of the Apostles and the PaulineEpistles in the Sahidic Dialect (Cambridge Cambridge University Press 1932) p x

33 R-G Coquin lsquoLe Catalogue de la bibliotheque du couvent de Saint-Elieldquodu rocherrdquo (ostracon IFAO 13375)rsquo Bulletin de lrsquoInstitut FrancaisdrsquoArcheologie Orientale 75 (1975) pp 207ndash39 at 211

637THE SERMO ASCETICUS

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Lucchesi has suggested it is likely that Stephen the Theban ismeant here34 Indeed the lemma of Stephenrsquos Commandments inParis BnF Grec 1598 calls him lsquoAbba Stephen the Anchoritersquo(Ἐντολαὶ τοῦ α ββᾶ Στεφάνου του α ναχωρητου) Unfortunately it isnot possible to know from the laconic reference in the ostracon ifthe Monastery of Apa Elias possessed a copy of the Sermo asceti-cus or of some other writing of Stephen the Theban

WAS THE SERMOASCETICUS ORIGINALLY WRITTEN IN COPTIC

In his thirty-ninth festal letter written for the occasion ofEaster 367 Athanasius of Alexandria included a list of biblicalbooks that he considered canonical35 Furthermore he mentionedother writings that although not part of the canon are useful forthe catechumens the Wisdom of Solomon Sirach EstherJudith Tobit the Didache (CPG 1735) and the Shepherd ofHermas (CPG 1052)

Although Athanasius warns that these texts are the only onesinvested with divine authority it does not mean that his proposalwas accepted as quod ubique quod ab omnibus There is rather goodevidence that long after Athanasius issued his paschal letterEgyptian Christians continued to use apocryphal and deutero-canonical books while at the same time they received with cir-cumspection the Apocalypse of John which was regarded ascanonical by the patriarch of Alexandria36 For example the

34 E Lucchesi lsquoRetractatio a propos de lrsquoidentification drsquoEtienne leThebainrsquo Analecta Bollandiana 125 (2007) pp 15ndash16 Lucchesi had proposedearlier that Stephen must be identified with the homonymous author mentionedby Palladius in Historia Lausiaca 114 and 553 see E Lucchesi lsquoVerslrsquoidentification drsquoEtienne de Thebesrsquo Analecta Bollandiana 116 (1998) p 106

35 The relevant passage can be found in S Athanase Lettres festales et pas-torales en copte ed L T Lefort 2 vols (CSCO 150ndash1 Scriptores coptici 19ndash20 Louvain Imprimerie orientaliste L Durbecq 1955) vol 1 pp 18ndash19(Sahidic text) vol 2 pp 36ndash7 (French translation) A Camplani Atanasio diAlessandria Lettere festali Anonimo Indice delle Lettere festali (Letture cris-tiane del primo millennio 34 Milan Paoline 2003) pp 510ndash11 On the back-ground of Athanasiusrsquo thirty-ninth festal letter see eg D Brakke lsquoCanonFormation and Social Conflict in Fourth-Century Egypt Athanasius ofAlexandriarsquos Thirty-Ninth Festal Letterrsquo Harvard Theological Review 87(1994) pp 395ndash419 Brakke lsquoA New Fragment of Athanasiusrsquos Thirty-NinthFestal Letter Heresy Apocrypha and the Canonrsquo Harvard Theological Review103 (2010) pp 47ndash66 Camplani Atanasio di Alessandria pp 498ndash503

36 It is not surprising that in the early phase of Coptic literature to whichbelong authors like Pachomius Paul of Tamma Shenoute and Besa one canhardly find any reference to the Apocalypse of John On the contrary the useof this text increases notably only after the seventh century CE It is likely that

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writings of Paul of Tamma which have literary connections withthose of Stephen the Theban contain quotations from and allu-sions to the Acts of Paul and Thecla (CANT 211III) the Acts ofAndrew and Matthias in the City of the Cannibals (CANT 236)the Physiologus (CPG 3766) and the Apocalypse of Paul (CANT325)37 The fact that Paul mingled biblical and paracanonicalsources has even made some modern scholars speculate that hedid not represent mainstream monasticism but rather a solitaryform of asceticism which the church could not control38

Stephen the Theban who probably wrote not very long afterAthanasius penned his thirty-ninth festal letter used in his turnin the Sermo asceticus several extra-canonical texts including 6Ezra39 and 1 Clement In the following pages I will investigate

from this period date the so-called commentary on the Apocalypse attributedto Cyril of Alexandria (clavis coptica 0107) and the homily on the Twenty-Four Elders of the Apocalypse by Ps-Cyril of Jerusalem (clavis coptica 0560)On the use of the Apocalypse of John in Coptic Egypt see C Askeland lsquoTheSahidic Apocalypse in Early Islamic Egyptrsquo in M Sigismund M Karrer andU Schmid (eds) Studien zum Text der Apokalypse (Arbeiten zur neutestamen-tlichen Textforschung 47 Berlin and Boston Walter de Gruyter 2015) pp271ndash87

37 Paul of Tamma quotes from the Acts of Paul in De humilitate 10 (claviscoptica 0252) see D Brakke lsquoThe Making of Monastic Demonology ThreeAscetic Teachers on Withdrawal and Resistancersquo Church History 70 (2001) pp19ndash48 at 41 and D Bumazhnov lsquoReigentanz der zweuroolf Tugenden in der Seeleeines Demeuroutigen Eine Plotinreminiszenz bei dem koptischen Meuroonch Paulusvon Tamma Zum Problem der Traditionszuordnungen im freurouhen euroagyptischenMeuroonchtumrsquo in D Bumazhnov (ed) Christliches euroAgypten in der speuroatantikenZeit Akten der 2 Teuroubinger Tagung zum Christlichen Orient (7ndash8 Dezember2007) (Studien und Texte zu Antike und Christentum 79 Teuroubingen MohrSiebeck 2013) pp 93ndash111 at 101 n 38 Furthermore Paul alludes to theActs of Andrew and Matthias in De cella 117 (clavis coptica 0251) In De cella110 he refers to the Physiologus as Philippe Luisier has demonstrated in lsquoPaulde Tamma Lettre sur la cellule Une traduction francaisersquo in A Bastit-Kalinowska and A Carfora (eds) Vangelo trasmissione verita Studi in onore diEnrico Cattaneo nel suo settantesimo compleanno (Oi Christianoi 15 Trapani Ilpozzo di Giacobbe 2013) pp 265ndash83 at 268 Finally in De cella 2 Paul ofTamma mentions the Acherusian Lake which appears in several apocryphaltexts including the Book of Adam the Apocalypse of Paul and the Apocalypseof Peter see K P Copeland lsquoSinners and Post-Mortem ldquoBaptismrdquo in theAcherusian Lakersquo in J N Bremmer and I Czachesz (eds) Apocalypse ofPeter (Studies on Early Christian Apocrypha 7 Leuven Peeters 2003) pp91ndash107 at 103ndash4

38 L S B MacCoull lsquoPaul of Tamma and the Monastic PriesthoodrsquoVigiliae Christianae 53 (1999) pp 316ndash19 Brakke lsquoThe Making ofMonastic Demonologyrsquo

39 The quotation from 6 Ezra is analysed in A Suciu lsquoA Quotation from 6Ezra in the Sermo asceticus of Stephen the Thebanrsquo forthcoming in Apocrypha29 (2018)

639THE SERMO ASCETICUS

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the quotations from and references to 1 Clement in the Sermoasceticus As I will argue the quotations from 1 Clement are ofprime importance for establishing the original language of ourtext I hope that this research may bring some fresh ideas to theold debate concerning the priority of Coptic or Greek originalsfor certain Egyptian ascetic writings I will try to make this issueclearer before proceeding to the analysis of the select passages

It is notorious that in the absence of proper historical docu-mentation it is difficult to decide whether a text was originallycomposed in Greek or in Coptic solely on a linguistic basisSuffice to mention in this regard the failure of Rene Draguet todemonstrate that there is an early Coptic stratum detectable insome Greek ascetic texts like Athanasiusrsquo Life of Anthony (CPG2101) the Historia Lausiaca (CPG 6036) and the Asceticon ofIsaiah of Scetis40 Another way to establish the original languagein which a literary work was written is by examining the biblicalquotations However this method remains highly contentious be-cause translators usually adjusted quotations in order to conformthem to the version of the Bible in the target language It is there-fore not surprising to discover that the biblical quotations followthe Greek version of the Bible in Greek texts and the Coptic ver-sion in Coptic translations of the same works This adjustment ofbiblical quotations during the translation process constitutes aserious obstacle when we tackle the question of Greek versusCoptic originals

However the situation changes when we deal with quotationsfrom extra-canonical writings As these quotations are usuallymuch harder to identify than those from biblical texts translatorsand copyists could not adapt them so easily to the target languageConsequently they may shed a good deal of light on the questionof the original language of some Egyptian texts that exist both inGreek and in Coptic and whose original language is otherwise

40 R Draguet La Vie primitive de saint Antoine conservee en syriaque(CSCO 417ndash18 Scriptores syri 183ndash4 Louvain Secretariat du CorpusSCO1980) vol 2 pp 100ndash112 Draguet lsquoLe Chapitre de lrsquoHistoire Lausiaque surles Tabennesiotes derive-t-il drsquoune source coptersquo Le Museon 57 (1944) pp53ndash145 and 58 (1945) pp 15ndash95 Draguet lsquoUne nouvelle source copte dePallade Le ch VIII (Amoun)rsquo Le Museon 60 (1947) pp 227ndash55 Draguet LesCinq recensions de lrsquoAsceticon syriaque drsquoabba Isaıe 4 vols (CSCO 289ndash90 293ndash4 Scriptores syri 120ndash3 Louvain Secretariat du CorpusSCO 1968) vol 3pp 44ndash72

ALIN SUCIU640

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difficult to establish Stephen the Thebanrsquos Sermo asceticus ishighly relevant in this context because it quotes directly from anon-canonical text ie 1 Clement which has survived both inGreek and in Coptic (Akhmimic) allowing thus a proper com-parative study As we will see the evidence that can be gleanedfrom this comparison leans heavily in favour of a Coptic originalof the Sermo asceticus

In sectsect25ndash8 Stephen the Theban uses 1 Clement 171ndash6 in a dis-cussion about the humility of the saints mentioned in Jewishscriptures In this context he quotes an apocryphal saying ofMoses which appears in 1 Clement 17641 As this portion of thetext is lost in Sahidic because of the fragmentary state of themanuscripts I will refer here only to the Greek version of theSermo asceticus

Clement of Alexandria also quotes this apocryphal saying ofMoses in his fourth book of the Stromata (CPG 1377) under theform ἐγὼ δέ εἰμι ἀτμὶς ἀπὸ χύτρας43 However in view of the factthat Stephen obviously knew 1 Clement since he quotes from itelsewhere in the Sermo asceticus there can be no doubt that theApostolic Father was his immediate source

1 Clement 17642 Sermo asceticus 27

Ἐγὼ δέ εἰμι ἰσχνόφωνος καὶβραδύγλωσσος καὶ πάλινλέγει Ἐγὼ δέ εἰμι ἀτμὶςἀπὸ κύθρας

πρόσεχε Μωϋσῇ λέγοντιἰσχνόφωνος εἰμι καὶ ἀτμὶς ἐκτῆς χύτρας

lsquoBut I am weak of speech andslow of tonguersquo And he saysagain lsquoBut I am smoke from the potrsquo

Pay attention to Moses who sayslsquoI am weak of speech and smokefrom the potrsquo

41 The quotation was identified for the first time by M Aubineau Homeliespascales (cinq homelies inedites) (Sources chretiennes 187 Paris Les Editionsdu Cerf 1972) p 240

42 Greek text from J B Lightfoot The Apostolic Fathers part 12 Clementof Rome (London Macmillan 1890) p 65

43 See Clement Stromata IV171064 in Clemens Alexandrinus vol 2Stromata Buch IndashVI ed O Steuroahlin and L Freurouchtel (GCS 52 BerlinAkademie-Verlag 1985) p 295

641THE SERMO ASCETICUS

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Given that this passage could not be traced to any canonicaltext some of the scribes who copied the Sermo asceticus musthave found it suspicious Thus it is omitted in the codex LavraΓ8 but also in the Arabic and Ethiopic versions which can ultim-ately depend at this point on a textual tradition represented by theAthonite manuscript

In Sermo asceticus sect71 Stephen warns the monk against rashjudgement In ascetic literature judging others is strictly forbid-den not only because it goes against the teaching of the Scriptures(cf Matt 71 Luke 637 41 John 87 Ro 21 etc) but also be-cause one of the cardinal virtues of the solitary monk is humilityand mourning over onersquos own sins Judging others is actually ademonic temptation meant to disturb the hesychia the peace ofmind As Graham Gould adroitly writes the lsquonumber of storiesillustrating the necessity of not judging others and the urgencywith which abstaining from judgement was commended confirmsthe importance of the problem of judgementrsquo for the earlyEgyptian monks44 It is in this context that Stephen the Thebanquotes from what he calls lsquothe written wordrsquo Notably the Sahidicand the Greek texts are different at this point albeit they expressthe same idea

Sermo asceticus 71 (Sahidic) Sermo asceticus 71 (Greek)

ⲉⲧⲃⲉ ⲡϣⲁϫⲉ ⲉⲧⲥⲏϩ ϫⲉ

ⲉⲧⲉⲧⲛⲟ ⲛϩⲏⲏⲃⲉ ⲉϫⲛⲛⲉⲛⲟⲃⲉ

ⲛⲛⲉⲧϩⲓⲧⲟⲩⲱⲧⲉⲛ ⲉⲧⲉⲧⲛⲱⲡ

ⲙⲡⲉⲩϣⲱⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛ ⲛⲉ

χάριν τοῦ λόγου τοῦγεγραμμένου πενθήσατε ἐπὶ ταῖςταλαιπωρίαις ἀλλήλων καὶλογίζεσθε ὅτι τὰ ὑστερήματααὐτῶν ὑμῶν ἐστιν

( ) because of the written wordlsquoMourning over the sins of yourneighbours you are counting theirshortcomings to be yoursrsquo

( ) because of the written wordlsquoMourn over the miseries of oneanother and reckon that theirshortcomings are yoursrsquo

44 G Gould The Desert Fathers on Monastic Community (Oxford EarlyChristian Studies Oxford Clarendon Press 1993) p 123

ALIN SUCIU642

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In fact the passage offers a direct quotation from 1 Clement26 As this part of 1 Clement is preserved in Greek but also intwo Akhmimic Coptic manuscripts we can analyse it in both lan-guages Interestingly while the Greek Sermo asceticus does notcorrespond to the original text of 1 Clement the Sahidic followsexactly what we find in the Akhmimic version

Albeit written in different dialects the quotation from 1Clement in the Sahidic Sermo asceticus and the parallel Akhmimictext are lexically and syntactically identical which cannot beexplained as a mere accident By contrast the Greek Sermo asceti-cus diverges so much from the original text of 1 Clement that itcannot under any circumstances be called a quotation of it des-pite the fact that this is precisely what it claims to be

Furthermore while the quotation in the Greek Sermo asceticusdiffers from the original 1 Clement it presents several featureswhich seem to indicate that it is a translation from the CopticThus the word order does not follow the original Greek text of 1Clement but the Coptic placing the verb at the beginning of eachclause of the quotation rather than at the end the verb λογίζομαιlsquoto count to reckonrsquo seems to be rather a translation of theCoptic ⲱⲡ than a synonym of κρίνω which is used by Clement in

1 Clement 26 (Akhmimic)45 1 Clement 26 (Greek)46

ⲉⲧⲉⲧⲛⲣ ϩⲏⲃⲉ ⲁϫⲛⲛⲛⲁⲃⲉ

[ⲛⲛⲉⲧ]ϩⲓⲧⲟⲩⲱⲧⲛⲉ ⲉⲧⲉⲧⲛⲱⲡ

ⲙⲡⲟⲩϣⲧⲁ ϫⲉ ⲛⲱⲧⲛⲉ ⲛⲉ

ἐπὶ τοῖς παραπτώμασιν τῶνπλησίον ἐπενθεῖτε τὰὑστερήματα αὐτῶν ἴδια ἐκρίνετε

Mourning over the sins of yourneighbours you are counting theirshortcomings to be yours

You mourned over the trespassesof your neighbours you judgedtheir shortcomings to be yours

45 C Schmidt Der erste Clemensbrief in altkoptischer euroUbersetzung (Texte undUntersuchungen 321 Leipzig J C Hinrichs 1908) p 33 F ReurooschBruchsteuroucke des ersten Clemensbriefes nach dem achmimischen Papyrus derStrassburger Universiteuroats- und Landesbibliothek mit biblischen Texten derselbenHandschrift (Strasbourg Schlesier amp Schweikhardt 1910) p 5

46 Lightfoot The Apostolic Fathers part 12 pp 18ndash19

643THE SERMO ASCETICUS

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his letter the conjunction ὅτι stands for the Coptic ϫⲉ and doesnot appear in the parallel passage of 1 Clement in Greek

If a Greek original of the Sermo asceticus is admitted then onemust suppose that the translator into Coptic either knew byheart 1 Clement or went through the pain of searching for thesource of the quotation found it and adapted it according to theCoptic version of this writing However such a possibility mustbe excluded from the outset because as we have seen the quota-tion in the Greek Sermo asceticus does not correspond to the par-allel passage in 1 Clement making it difficult for the translator toidentify its source

One additional remark is in order here concerning the shift intense between the Coptic and the Greek texts of the Sermo asceti-cus at the beginning of the quotation The quotation in Greek fea-tures an imperative whereas the Sahidic is a focalizedcircumstantial clause If we hypothesize that the Greek is in fact atranslation of the Coptic it is apparent that this discrepancy isdue to the fact that the Greek translator failed to identify thequotation from 1 Clement and tried to adapt the text according toJames 49 and 51 which must have sounded more familiarταλαιπωρήσατε καὶ πενθήσατε καὶ κλαύσατε (49) κλαύσατεὀλολύζοντες ἐπὶ ταῖς ταλαιπωρίαις ὑμῶν (51)

Because the translators could not find its source this passagefrom 1 Clement was problematic for the ancient translators of theSermo asceticus For example while keeping the imperative clauseof the Greek text the Arabic translator (or a later scribe) misat-tributed the quotation to Paul

as it is written in Paul lsquoCry over your sins of one another and as toyour shortcomings consider that they are yoursrsquo

In its turn the Geiez version mentions that the text appears lsquointhe Lawrsquo (በውስተ ሕ[ግ])

EMML 4493 fo 104v col C lines 32ndash6

በከመ ጽሑፍ በውስተ ሕ[ግ] ኢትርኣዩ ኣበሳ ቢጽክ[ሙ] በበይናቲክሙ ወሐል[ዩ] ሕፀፀክሙ ከመ ለክሙ ይእቲ

as it is written in the Law lsquoDo not see the sin of each another andconsider your deficiency as it is yoursrsquo

It is thus obvious that the quotation from 1 Clement 26 was chal-lenging not only for the Greek translator but also for those who

ALIN SUCIU644

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rendered the Sermo asceticus into Arabic and Geiez As to theGeorgian this version does not contain the portion of the textthat interests us here Because none of the translators was able tofind the source of the quotation they all tried to explicate thetext as can be judged from the fact that each version gives a dif-ferent text at this point It is only the Sahidic that follows ad lit-teram the Coptic version of 1 Clement

Furthermore in sect43 b which is extant only in Sahidic Stephenthe Theban refers again to 1 Clement this time to 306 lsquoGoddetests those who praise themselves alonersquo47 Unfortunately asthis paragraph of the Sermo asceticus does not appear in Greekwe cannot compare properly the two texts Nevertheless we canobserve again that the Sahidic obviously depends on the Copticversion of 1 Clement

In the light of this evidence it is tempting to speculate thatStephen the Theban wrote the Sermo asceticus in Coptic and ei-ther used the Akhmimic version of 1 Clement or more likely alost Sahidic version which served as a model for the Akhmimictext Thus we can propose a Coptic original of the Sermo asceticus

1 Clement 306 (Greek)48 1 Clement 306(Akhmimic)49

Sermo asceticus43b (Sahidic)

αὐτεπαινετοὺς γὰρμισεῖ ὁ θεός

ⲡⲛⲟⲩⲛⲧⲉ ⲅⲁⲣ ⲙⲁⲥⲧⲉ

ⲛⲛⲉⲧⲧⲙⲁⲓeuroⲟⲙⲙⲁⲩ ⲟⲩⲁⲉⲉⲧⲟⲩ

ⲡⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲛⲛⲉltⲧgtⲧⲙⲁⲓⲟ

ⲙⲙⲟⲟⲩ ⲙⲁⲩⲁⲁⲩFor God detests thosewho praise themselves

For God detests thosewho praise them-selves alone

God detests thosewho praise them-selves alone

47 Remarkably the same passage appears in an ascetic text attributed toPachomius De monacho iniuriae memore (CPG 23541) see L T Lefort Œuvresde S Pachome et de ses discιples 2 vols (CSCO 159ndash60 Scriptores coptici 23ndash4Louvain Imprimerie orientaliste L Durbecq 1956) vol 1 p 3 ⲡⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉⲙⲡⲉⲧⲧⲙⲁⲓeuroⲟ ⲙⲙⲟϥ ⲟⲩⲁⲁϥ (lsquoGod detests whoever praises himself alonersquo)

48 Lightfoot The Apostolic Fathers part 12 p 9749 Schmidt Der erste Clemensbrief p 80

645THE SERMO ASCETICUS

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from which derive the other versions according to the followingstemma

My philological argument remains to be re-evaluated once weunderstand better the fourth-century social and historical contextin which ascetics like Stephen the Theban wrote Nevertheless itis perhaps time to challenge the conventional view according towhich most if not all monastic literary productions of the periodwere written in Greek Thus even in cases such as the Lives ofPachomius or the letters of Antony which were at least originallyaddressed to audiences that spoke Coptic scholars have preferredto postulate Greek originals50 This position primarily rests onthe assumption that during the fourth century and later nativeEgyptian monks were not capable of writing texts charged with aspecific theological vocabulary One may recall for example thatFrancois Halkin spoke about lsquolrsquoimpuissance nativersquo that preventedCoptic-speaking Pachomian monks from composing narrativesabout the founder of the Koinonia51 According to Halkin it was

50 On the problem of the original language of the Lives of Pachomius see PRousseau Ascetics Authority and the Church in the Age of Jerome and Cassian(Oxford Historical Monographs Oxford Oxford University Press 1978) pp245ndash7 For the Letters of Antony see P Luisier lsquoAutour drsquoun livre recent etdes lettres de S Antoinersquo Orientalia Christiana Periodica 61 (1995) pp 201ndash13 who argues in favour of a Greek original

51 F Halkin Sancti Pachomii Vitae Graecae (Subsidia hagiographica 19Brussels Societe des Bollandistes 1932) p 103

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rather the Hellenist monks who put together the first Lives ofPachomius which were only later translated into Coptic

On the other hand if we favour the pre-eminence of Greekoriginals for Egyptian ascetic writings it is hard to explain the ap-pearance of such a prolific author as Shenoute of Atripe who ob-viously wrote Coptic52 It is likely that Shenoute did not appearin a vacuum but other authors who used Coptic as a literary lan-guage must have preceded him For his part Tito Orlandi hasargued that one such author who wrote Coptic was the MiddleEgyptian ascetic Paul of Tamma53 It is thus possible to imaginethat Shenoute sprang up in a historical context in whichPachomius Paul of Tamma and Stephen the Theban had alreadyused Coptic as a literary vehicle In this case Stephen theTheban could rightly be considered as one of the early authors ofCoptic literature

EDITION OF THE SAHIDIC TEXT OF THE SERMOASCETICUS

The following edition is semi-diplomatic However the supra-lineation system does not reproduce that of the manuscript beingstandardized by the editor In the translation the paragraphs fol-low the numbering system established by Sauget in his edition ofthe Arabic version of the Sermo asceticus which was subsequentlyadopted by des Places for the Greek text and by Garitte forthe Georgian

52 Enzo Lucchesi for example believes that Shenoute also wrote at leastsome of his texts in Greek something which cannot be completely ruled outsee his article lsquoChenoute a-t-il ecrit en grecrsquo in Melanges AntoineGuillaumont Contributions a lrsquoetude des christianismes orientaux (CahiersdrsquoOrientalisme 20 Geneva Patrick Cramer 1988) pp 201ndash10

53 Orlandi Paolo di Tamma See also Luisier lsquoPaul de Tammarsquo p 267who agrees that Paul of Tammarsquos De cella may have been written in Copticalthough he leaves the question open For arguments concerning the fact thatPaul wrote in Coptic see A Suciu lsquoSitting in the Cell The LiteraryDevelopment of an Ascetic Praxis in Paul of Tammarsquos Writings With anEdition of Some Hitherto Unknown Fragments of De Cellarsquo JTS NS 68(2017) pp 141ndash71 at 159ndash60

647THE SERMO ASCETICUS

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BnF Copte 1321 fo 87r thorn BnF Copte 1332 frag 42Cv

unknown number of lines missing unknown number of lines missing[ ] [ [[ ]ⲧⲃ[ ⲙ [[ ] ⲁⲩⲱ [ⲙ] ⲁⲩⲱ [ⲡⲇⲓⲁ]ⲡⲉⲣϯⲧⲱⲛ ϩⲛ ⲃⲟⲗⲟ [ⲥ ⲛⲁϣϭⲙ]ⲗ ⲁⲁⲩ ⲛϩⲱⲃ- ϭⲟⲙ ⲉⲣ [ⲟⲕ ⲁⲛ][ⲙ]ⲡ ⲉⲣϣⲱⲡⲉ ϣⲱⲡⲉ [ⲉⲕⲙⲟⲧⲛ][ⲉ]ⲕⲟ ⲛⲛⲁϣⲧ ⲉⲕⲑⲃⲃⲓⲏ [ⲩ ⲉ][ϫ]ⲉ ⲛⲅⲙⲟⲩ ϩⲁ ⲣⲱⲙⲉ ⲛ[ⲓⲙ-][ⲑ]ⲏ ⲙⲡⲉⲕⲟⲩⲟ ϭⲱϣⲧ ⲉ[ⲡⲉⲕ][ⲉⲓϣ]- ⲥⲁϩ ⲛⲑⲉ [ⲁϥ][ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲱ ⲙⲟⲟϣ[ⲉ ϩⲛ][ⲡⲁϣ]ⲏⲣⲉ ⲉⲕⲟ ⲑⲃⲃⲓⲟ [ⲉϥⲕⲱ][ ] ⲙ ⲛⲁⲛ ⲛ [ⲟⲩⲥⲙⲟⲧ]

unknown number of lines missing ϫⲉⲕ[ⲁⲥ[ ] [ ϣⲱ [ⲡⲉ[ ⲡⲱ]ⲧ ⲛⲧⲉ [ⲩⲛⲟⲩ] ⲟ [ⲛⲛⲁⲓ] ⲧⲏⲣⲟⲩ [] ⲡ [[ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲙ unknown number of lines missing[ ]ϥ ⲱ ⲡⲁ

[ϣⲏⲣ]ⲉ ⲁⲗ[ⲗⲁ ϣ]ⲱⲡⲉ ⲛ

[ⲣⲙⲣ]ⲁϣ ϫⲉ ⲛ[ⲣⲙⲣ]ⲁϣ ⲛⲉⲧ

[ⲛⲁⲕ]ⲗⲏⲣⲟⲛⲟ[ⲙⲉⲓ ⲙ]ⲡⲕⲁϩ

margin

ALIN SUCIU648

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BnF Copte 1321 fo 87v thorn BnF Copte 1332 frag 42Cr

unknown number of lines missing unknown number of lines missing[ ] [ ] [[ ]- [ ]-[ϭⲱϣⲧ ⲉⲓ]ⲏⲥⲁⲓⲁⲥ ϭⲱϣⲧ ⲉⲡ[ⲧⲉ][ⲉϥⲱ]ϣ ⲉⲃⲟⲗ ⲉϥ ⲗⲱⲛⲏⲥ ⲡⲁ[ϣⲏ][ϫⲱ] ⲙⲙⲟⲥ ϫⲉ ⲉⲣⲉ ⲣⲉ ⲉⲁⲡⲛⲟⲩⲧ [ⲉ][ⲧⲛ]ⲇ ⲓⲕⲁⲓeuroⲟⲥⲩ ⲧⲙⲁⲓⲟϥ ⲉⲧ ⲃ [ⲉ][ⲛⲏ] ⲧⲏⲣⲥ ⲟ ⲛⲑⲉ ⲡⲉϥⲑⲃⲃⲓⲟ[ⲛⲛⲉ]ⲓⲧⲟⲉⲓⲥ ⲛϣ ⲙⲟⲟϣⲉ ϩⲛⲟⲩ

[ⲣⲱ ⲙ]ⲡⲉⲕⲉⲙ ϩⲏⲕⲉ ⲡⲁϣ [ⲏⲣⲉ][ⲧⲟ ⲉⲃⲟ]ⲗ- ϫⲉϣⲁⲣ [ⲉⲧⲙⲛⲧ][ⲁⲩⲱ ⲡⲉ]ⲛϫⲟⲉⲓeuroⲥ ϩⲏⲕⲉ [ⲑⲃⲃⲓⲉ ⲡ][ⲁϥϯⲥⲃ]ⲱ ⲛⲛⲉ ⲣⲱⲙⲉ [-][ⲧⲟⲩⲏϩ] ⲛⲥⲱϥ ⲙⲡⲉⲣ[ ][ϫⲉ ⲉⲧⲉⲧ]ⲛϣⲁⲛ [[ⲉⲣ ϩⲱⲃ ⲛ]ⲓⲙ ⲛ unknown number of lines missing[ⲧⲁⲩⲟⲩⲉϩ]ⲥ ⲁ ϩⲛ ⲉ [ ] ϫ ⲉ[[ⲙⲙⲟⲟⲩ ⲛⲏⲧ]ⲛ [ ]ⲛⲉⲧϣ[

unknown number of lines missing ⲕⲁⲧⲁ ⲧ[ⲉⲛⲧⲟ][ ] ⲛ ⲗⲏ ⲙⲡ[ⲉⲭⲥ][ ] ⲛ ⲧⲁⲣⲉⲕ[ⲥⲉⲣⲃⲉ ⲉⲡ][ ]ⲛⲉ ⲛⲟⲩⲧⲉ [ⲁⲩⲱ ⲡ]

ⲛⲟⲩⲧⲉ [ⲛⲁⲕ-ⲥⲉⲣⲃⲉ ⲉⲡ[ⲛⲟⲩⲧⲉ]ⲛϥϩⲗⲟ [ϭⲛⲅⲥⲟ[ⲟⲩⲛ ⲙⲡⲉϥ]ⲟⲩⲱ[ϣ

margin

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Venice Marciana 192 fo 99r

[ⲁ]ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ϭⲱϣⲧ ϩⲏⲧϥϣⲱⲡⲉ ⲛⲑⲉ ⲛ ⲛⲟⲩⲙⲟⲧⲛⲉⲥⲛⲉⲓⲥⲁϩ ⲛⲛⲉⲉⲃ ⲡⲁϣⲏⲣⲉ ⲧⲁⲁⲕ

ⲉⲧⲉ ⲣϩⲙⲙⲉ ⲙ ⲉⲡⲛⲟⲩⲧⲉ ϩⲛⲡⲉⲩϫⲟⲓ ⲉⲕ 5 ⲧⲉⲕϭⲟⲙ ⲧⲏⲣⲥ ϭⲱϣⲧ ⲉⲃⲟⲗ ⲧⲁⲣⲉϥⲙⲓϣⲉ ⲉϩ

ϩⲏⲧϥ ⲙⲡⲧⲏⲩ ⲣⲁⲓ ⲉϫⲱⲕ ⲛϥϫⲉ ⲉϥⲛⲏⲩ ⲛⲁⲕ ⲥⲕⲉⲡⲁⲍⲉ ⲙ

ϩⲛⲁϣ ⲛⲥⲁ- ⲙⲟⲕ ⲛϥϯⲏ ⲛϥⲉⲓ ⲛⲧⲏⲩ ⲛ 10 ϭⲟⲙ ⲛⲁⲕ ⲛϥⲛⲟⲩⲃⲉ ⲏ ⲛϥ ⲙⲓϣⲉ ⲙⲛⲛⲉⲧ

ⲉⲓ ⲛⲧⲏⲩ ⲛϩⲉ ⲙⲓϣⲉ ⲛⲙⲙⲁⲕⲃⲱⲱⲛ- ϫⲉ ⲁϫⲉⲛ ⲡⲛⲟⲩⲧⲉ

ϣⲱⲡⲉ ⲉⲕϫⲟⲟⲣ ⲛⲅⲛⲁⲉϣϭⲙ

ϩⲙⲡⲡⲟⲗⲩ 15 ϭⲟⲙ ⲁⲛ ⲉⲉⲣⲗⲁ

ⲙⲟⲥ ⲛⲅⲱϣ ⲁⲩ ⲁⲗⲗⲁⲉⲃⲟⲗ ϫⲉ ⲧⲱ ⲉⲣϣⲁⲛⲡⲣⲱⲙⲉ

ⲟⲩⲛⲅ ⲡⲧⲏⲩ ⲧⲱⲃϩ ⲙⲡⲛⲟⲩ

ⲛⲉⲙϩⲓⲧ ⲛⲅ ⲧⲉ ϣⲁⲣⲉⲡ

ⲉⲓ ⲡⲧⲟⲩⲣⲏⲥ 20 ⲛⲟⲩⲧⲉ ϯ ϭⲟⲙ

ⲛⲅⲛⲓⲃⲉ ⲉϩⲟⲩⲛ ⲛⲁϥ ⲛϥⲣⲟⲉⲓⲥϩⲙⲡⲁⲕⲩⲡⲟⲥ ⲉⲣⲟϥ ⲛϥⲙⲁϩϥⲛⲧⲉⲛⲁϩⲏⲛⲉ ⲛⲥⲟⲫⲓⲁ ϩⲓϯ ⲙⲡⲉⲩⲥⲧⲟⲓ- ⲙⲛⲧⲣⲉⲙⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 25 ϩⲏⲧ ⲛϥϫⲓ

ⲧⲉⲕⲣⲓ ⲡⲁ ⲙⲟⲉⲓⲧ ϩⲏⲧϥ

ϣⲏⲣⲉ ⲙⲡⲉⲣ ⲉϩⲟⲩⲛ ⲉⲡⲉϥ

ϣⲱⲡⲉ ⲛⲑⲉ ⲛ ϣⲟϫⲛⲉ-ⲛⲓⲕⲣⲓⲧⲏⲥ- ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲉⲣϩⲓⲥⲉ ⲉⲧⲱ 30 ⲧⲉⲕⲣⲓ ⲙⲡⲣⲃϩ ⲁⲩⲱ ⲥⲉⲛⲁ ϣⲱⲡⲉ ⲉⲕ

ⲥⲱⲧⲙ ⲉⲣⲟⲕ ⲥⲟⲣⲙ ⲉⲃⲟⲗ-ⲉⲕϩⲛⲟⲩϩⲓⲥⲉ ⲛⲏⲫⲉ ⲙⲙⲟⲕ

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Venice Marciana 192 fo 99v

ϫⲉ ⲉⲕϩⲙⲟⲟⲥ ⲙⲁⲩⲁⲁⲕ ϫⲉ ⲡ

ⲛⲁϣ ⲛϩⲉ ⲙⲡⲣ ⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲉⲣ ⲑⲉ ⲛⲛⲓⲧⲃⲛⲏ ⲛⲛⲉltⲧgtⲧⲙⲁ

ⲉⲧϫⲱⲣⲙ ⲛ ⲓⲟ ⲙⲙⲟⲟⲩ ⲙⲁⲩ

ⲥⲁⲡⲣⲱⲙⲉ ⲁⲗ 5 ⲁⲁⲩ-ⲗⲁ ⲁⲣⲓⲡⲣⲱⲙⲉ ϣⲁϥϭⲱϣⲧ ⲇⲉ

ⲛⲧⲟϥ ⲉⲧϫⲱ ⲛⲧⲟϥ ⲉϫⲙⲣⲉⲙ ⲛⲥⲁⲡⲧⲃ ⲡⲉϣⲗⲏⲗ ⲛ

ⲛⲏ- ⲛⲉⲧⲑⲃⲃ ⲓⲏⲩ-ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ⲕⲁ ⲟⲩ ⲧⲉⲕⲣⲓ ⲙⲡⲣ

ⲣⲟⲉⲓⲥ ⲛⲧⲟⲟⲧⲕ ⲕⲁ ⲗⲁⲁⲩ ⲙⲙⲣ

ⲙⲡⲉⲣⲕⲁ ⲡⲥⲱ ⲣⲉ ⲛⲧⲟⲟⲧⲕ ⲙⲁ ϩⲛⲧⲣⲓ ⲉⲣⲉ ϩⲱ ⲉⲡⲉϩⲟⲟⲩ

ⲡⲉⲕϩⲏⲧ ϩⲛ 15 ⲡⲉϩⲟⲟⲩ ⲉⲛⲉϥ

ⲕⲏⲙⲉ- ϩⲃⲏⲩⲉ ⲧⲁⲣⲉⲕⲁⲗⲗⲁ ⲉⲣ ⲡⲉⲕⲥⲱ ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲙⲁ ⲛⲉⲣⲡⲉ ⲙⲡ ⲡⲛⲟⲃⲉ ⲛⲧⲟϥ

ⲛⲟⲩⲧⲉ ⲛⲅⲉⲣϫ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉ

ⲛⲉⲕⲙⲉⲉⲩⲉ 20 ⲣⲟϥ ⲉⲧⲙⲁⲁϥ-ⲧⲁⲣⲉⲕϫⲡⲟ ⲛⲁⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲙⲉⲉⲩⲉ ⲉⲧⲥ ⲧⲉⲕⲣⲓ ⲡⲣⲟⲥⲙⲟⲛⲧ - ⲕⲁⲣⲧⲏⲣⲉⲓ ⲉ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲛⲉⲕϣⲗⲏⲗ

ⲧⲉⲕⲣⲓ ⲙⲡⲉⲣ 25 ⲙⲛⲛⲉⲕⲛⲏⲥⲕⲁ ⲡⲉⲕϩⲏⲧ ⲉ ⲧⲓⲁ ⲙⲛⲡⲁϫⲓⲥⲉ ⲛⲧⲟⲟⲧⲕ ⲅⲱⲛ ⲙⲡⲉⲕⲟⲩⲇⲉ ⲙⲡⲉⲣ ϩⲏⲧ ⲧⲁⲣⲉⲕϫⲁⲥⲧⲕ ϭⲱ ϩⲛⲛⲁⲡⲧⲃ

ϩⲙⲡϣⲟϫ 30 ⲃⲟ ⲙⲡϩⲏⲧⲛⲉ ⲙⲡⲉⲕ ϫⲉ ⲁϫⲉⲛ ϯⲣⲏ

ϩⲏⲧ ⲟⲩⲇⲉ ⲛⲏ ⲙⲛⲡⲧⲃⲃⲟ

ⲙⲡⲣⲧⲙⲁⲓⲟⲕ

651THE SERMO ASCETICUS

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Naples National Library IB9 fo 52r

ⲙⲉⲛⲗⲁⲁⲩ ⲛⲁ ⲛⲟⲩⲧⲉ ϫⲡⲟϥ

ⲛⲁⲩ ⲉⲡⲛⲟⲩⲧⲉ- ⲛⲁⲕ ⲛⲣⲙⲛⲏⲓeuroⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲧⲁⲣⲉϥϫⲣⲟ ⲉⲙ

ⲧⲉⲕⲣⲓ ⲛⲧⲉ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ

ⲟⲩⲥⲟⲛ ⲉⲛ ϩⲉⲛ 5 ⲉⲧϯ ⲛⲙⲙⲁⲕϣⲁϫⲉ ⲉϩⲟⲩⲛ ϫⲉ ⲡⲣⲣⲟ ⲛⲙⲡⲁ

ⲛⲁⲕ ⲙⲡⲉⲣⲕⲁ ⲑⲟⲥ ⲡⲉ ⲡⲙⲉⲉⲩⲉ

ⲡⲉⲕϩⲏⲧ ϩⲓⲱ ⲙⲡⲛⲟⲩⲧⲉ ⲉⲧⲉⲟⲩ ⲧⲁⲣⲉⲕϭⲱ ⲡⲗⲟⲅⲓⲥⲙⲟⲥ ⲡⲉⲉⲕⲙⲟⲧⲛ ⲛⲧⲉ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲡⲉⲕϩⲏⲧ ϭⲱ ⲧⲉⲕⲣⲓ ϯ ⲉϩⲟⲩⲛ

ⲉϥⲥϭⲣⲁϩⲧ ϫⲉ ⲉϩⲣⲁⲕ ⲧⲁⲣⲉⲕⲛⲁϣⲉ ⲙⲙⲉⲉⲩⲉ ϫⲓ ⲙⲡⲉϩⲙⲟⲧⲛⲧⲣⲓ- ⲛⲧⲣⲓ ϫⲉ ⲟⲩⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧ 15 ⲧⲉⲧⲣⲓ ⲛⲟⲩϩ

ⲣⲓ ⲕⲁ ⲟⲩⲙⲉ ⲙⲟⲧ-ⲗⲉⲧⲁ ϩⲛⲣⲱⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲉⲕϣⲁⲛⲕⲁ ⲣⲓ ⲙⲡⲣⲧⲥⲁⲣⲱⲕ ⲉⲃⲟⲗ ⲕⲁ ⲃⲟⲕ ⲉⲥⲱϣⲙⲟⲩⲣⲟⲉⲓⲥ ⲛⲧⲟ 20 ⲛⲥⲁⲣⲱⲙⲉⲟⲧⲕ ϫⲛⲛⲉⲩⲥ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣ

ⲁ ⲣⲙⲉⲕ ⲉⲃⲟⲗ ⲕⲁ ⲡⲣⲱⲙⲉ ⲉ

ⲧⲁⲣⲉⲕϭⲱ ϩⲛ ϭⲱϣⲧ ϩⲏⲧⲕ ⲛⲁⲡⲧⲃⲃⲟ ⲛⲧⲉ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣⲡⲉⲡⲛⲁ ⲉⲧⲟⲩ 25 ϭⲱϣⲧ ⲛⲥⲁ

ⲁⲁⲃ ⲉⲣϣⲃⲏⲣ ⲣⲱⲙⲉ ⲧⲁⲣⲉⲕⲉⲣⲟⲕ- ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲉⲧⲃⲉ ⲧⲉⲛ

ⲧⲉⲕⲣⲓ ⲡⲱⲧ ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ

ⲛⲥⲁⲡⲙⲉⲉⲩⲉ 30 ⲧⲉ ϥⲓ ϩⲁⲛⲉⲧⲉⲧⲟⲩⲁⲁⲃ ⲁⲩⲱ ⲛⲏⲩ ⲉϫⲱⲕ-ⲡⲙⲉⲉⲩⲉ ⲙⲡ ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ

ALIN SUCIU652

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Naples National Library IB9 fo 52v

ⲉⲣ ⲟⲩⲕⲩⲣⲓⲁⲕⲏ ⲡⲥⲱⲧⲙ ⲛⲛⲉⲕϩⲁϩⲧⲏⲕ ϥⲓ ⲙⲁⲁϫⲉ-ϩⲁⲣⲟϥ ⲉⲧⲃⲉ ⲧⲉⲛ ϣⲱⲡⲉ ⲉⲕⲧⲁⲛ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ϩⲏⲩ ⲡⲁϣⲏ

ⲧⲉ- 5 ⲣⲉ ⲉⲕϣⲁⲛ

ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ

ⲉⲓ ⲉⲡⲧⲟⲟⲩ ⲉⲕ ⲙⲁⲣⲟⲩⲉⲣϩⲏⲩ

ϩⲓⲱⲱϥ ϥⲓ ϩⲁ ⲛⲁⲕ ⲧⲁⲣⲉⲕⲣⲟϥ ϣⲁⲛⲧⲉϥ ⲃⲱⲕ ⲉⲧⲉⲕⲣⲓ

ϭⲉⲛ ⲟⲩⲣⲓ ⲉⲧⲃⲉ 10 ⲉⲕⲙⲟⲧⲛ -ⲧⲉⲛⲧⲟⲗⲏ ⲙⲡ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲛⲟⲩⲧⲉ ⲁⲩⲱ ⲣⲓ ⲡⲁϣⲏⲣⲉⲡⲉⲧⲡⲏϩ ϣⲁ ⲕⲁ ⲡⲙⲉⲉⲩⲉ ⲙⲡⲣⲟⲕ ⲕⲁⲧⲁ ⲧⲉⲕ ⲛⲟⲩⲧⲉ ϩⲙⲡⲉⲕ

ϭⲟⲙ ⲁⲣⲓϥ ϫⲉ ⲛ 15 ϩⲏⲧ ⲛⲛⲁⲩ ⲛⲓⲙ

ⲧⲟⲕ ϩⲱⲱⲕ ⲉⲕ ⲛⲧⲉⲧⲉϥϩⲟⲧⲉϣⲁⲛⲃⲱⲕ ⲉⲩ ⲕⲱⲧⲉ ⲉⲣⲟⲕ-ⲧⲟⲟⲩ ⲕⲛⲁⲟⲩ ϫⲉ ϣⲁⲣⲉⲑⲟⲧⲉ

ⲱϣ ⲉⲧⲣⲉⲩϯ ⲧⲟ ⲙⲡⲛⲟⲩⲧⲉⲟⲧⲟⲩ ⲛⲙⲙⲁⲕ 20 ⲛⲟⲩϫⲉ ⲉⲃⲟⲗ ϩⲛ

ⲧⲉⲛⲧⲟⲗⲏ ⲅⲁⲣ ⲧⲉⲯⲩⲭⲏ ⲛⲛⲟ

ⲙⲡⲛⲟⲩⲧⲉ ⲧⲉ ⲃⲉ ⲛⲓⲙ ϩⲓⲧⲁⲧⲁⲓ ⲛⲁⲓeuroⲛⲉ ⲛⲉϩ ⲕⲟ ⲛⲓⲙ ϩⲓⲁⲛⲟⲃⲏⲩⲉ ⲛⲧⲣⲓ ⲡⲁ ⲙⲓⲁ ⲛⲓⲙ-ϣⲏⲣⲉ- 25 ⲡⲉⲛⲧⲁϥϫⲡⲟ

ⲉⲕⲛⲏⲩ ⲉⲃⲟⲗ ⲛⲁϥ ⲛⲑⲟⲧⲉ

ϩⲛⲧⲣⲓ ⲕⲁ ⲡⲉⲕ ⲙⲡⲛⲟⲩⲧⲉϩⲏⲧ ⲙⲙⲟⲕ ϫⲛ ⲁϥϫⲡⲟ ⲛⲁϥ ⲛⲛⲉⲕⲉⲛ ⲡϫⲟⲓ ⲭⲁⲣⲓⲥⲙⲁ ⲛⲓⲙ-ⲉⲃⲟⲗ ⲉϥⲟⲡⲧ ⲛⲅ 30 ⲡⲉⲧⲉⲟⲩⲉⲛⲧⲁ ϥϣⲟⲩⲟϥ ⲛⲅⲙⲟⲟ ⲙⲙⲁⲩ ⲛⲑⲟⲧⲉ

ϣⲉ ⲉⲧⲃⲉ ⲡⲛⲁⲩ ⲙⲡⲛⲟⲩⲧⲉ ⲟⲩⲛⲛⲛⲉⲕⲃⲁⲗ ⲙⲛ ⲧⲁϥ ⲙⲙⲁⲩ ⲛ

653THE SERMO ASCETICUS

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Naples National Library IB9 fo 53r

Col A 33ndash4 ⲛⲧⲉϥϩⲟⲧⲉ] ⲙⲡⲉϥⲟⲩⲱϣ ⲙⲛⲧⲉϥϩⲟⲧⲉ B (the Qasr el-Wizz fragment) k Col B 14 ⲡⲉⲕϩⲏⲧ] ⲡⲉⲕϩⲱⲃ B k

ⲉϩⲉⲛⲁϩⲱⲱⲣ ⲙ ⲙⲛⲧⲣⲱⲙⲉ-ⲉⲩⲙⲉϩ ⲛⲁⲅⲁ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉⲡⲉⲟⲑⲟⲛ ⲛⲓⲙ ϫⲉ ⲟⲩ ⲉⲧϣⲟⲩϣⲁⲣⲉⲑⲟⲧⲉ ⲙⲡ ⲉⲓⲧ ϫⲛⲛⲉⲡⲛⲟⲩⲧⲉ ⲧⲟⲩϫⲉ 5 ⲛⲟⲩⲧⲉ ϫⲉⲉⲣⲉⲡⲣⲱⲙⲉ ⲉⲡ ⲛⲉⲕⲕⲉⲉⲥ ⲉⲃⲟⲗⲛⲟⲃⲉ- ⲡⲉⲕϩⲱⲃ ⲧⲏⲣϥⲁⲩⲱ ϩⲛⲑⲟⲧⲉ ⲁⲣⲓϥ ⲉⲧⲃⲉ ⲡⲙⲡⲛⲟⲩⲧⲉ ⲉⲣⲉ ⲛⲟⲩⲧⲉ-ⲟⲩⲟⲛ ⲛⲓⲙ ⲣⲓ 10 ⲛⲛⲟⲩⲁⲇⲓⲕⲟⲥ ⲅⲁⲣⲕⲉ ⲙⲙⲟⲟⲩ ⲉⲃⲟⲗ ⲁⲛ ⲡⲉ ⲡⲛⲟⲩⲧⲉⲉⲙⲡⲉⲑⲟⲟⲩ- ⲉⲧⲱⲱⲃⲉ ⲛⲁⲕⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ ⲕⲁⲧⲁ ⲡⲉⲕϩⲱⲃ-ⲣⲓ ⲕⲁ ⲧⲉⲕⲣⲓ ⲧⲃⲃⲉ ⲡⲉⲕϩⲏⲧⲥⲓⲥ ⲙⲡⲉⲕⲉⲙ 15 ⲡⲁϣⲏⲣⲉ ⲧⲁⲧⲟ ⲉⲃⲟⲗ ⲛⲅⲉⲣ ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱⲛⲉϩⲃⲏⲩⲉ ⲙ ⲧⲙ ⲉⲣⲟⲕ ϩⲛⲟⲩⲡⲱⲛϩ ⲙⲟⲣⲕ ϭⲉⲡⲏ-ⲛⲧⲉⲥⲃⲱ ⲉϫⲛ ⲧⲁϩⲟⲕ ⲉⲣⲁⲧⲕⲧⲉⲕϯⲡⲉ- 20 ⲛⲟⲩⲥⲱⲧⲡ ⲙⲡⲁⲩⲱ ⲉⲕⲉϩⲱⲙ ⲉ ⲛⲟⲩⲧⲉ-ϫⲛⲛⲉⲕϫⲓϫⲉ ⲙⲡⲉⲣⲕⲁⲧⲉⲭⲉϫⲉⲉⲩⲉ ⲉⲩⲟⲩ ⲙⲙⲟⲕ ⲙⲁⲩⲁⲱϣϥ - ⲁⲕ ⲛⲅϯ ⲛⲟⲩⲙⲡⲉⲣϣⲱⲡⲉ 25 ϩⲟⲟⲩ ⲛⲥⲁⲟⲩϩⲟⲛⲁⲧⲥⲃⲱ ⲡⲁ ⲟⲩ ⲛⲅϣⲱⲡⲉϣⲏⲣⲉ ⲁⲗⲗⲁ ⲛⲁⲙⲉⲗⲏⲥ ⲛⲧⲉⲁⲣⲓϩⲟⲧⲉ ϩⲏⲧϥ ⲡⲉⲕⲟⲩⲟⲉⲓϣⲙⲡⲛⲟⲩⲧⲉ ⲛⲅ ⲟⲩⲱ ⲛⲧⲟⲟⲧⲕ ϩⲁⲣⲉϩ ⲉⲛⲉϥⲉⲛ 30 ⲛⲅⲥⲟⲩⲉⲣ ⲡⲉϩⲟⲧⲟⲗⲏ- ⲟⲩ ⲛⲧⲁⲩϫⲡⲁϣⲏⲣⲉ ⲙⲡⲉⲣⲣ ⲡⲟⲕ-ϩⲙϩⲁⲗ ⲛⲧⲉϥ ϯϩⲱⲛ ⲉⲧⲟⲟⲧⲕϩⲟⲧⲉ ϩⲛⲟⲩⲉⲟⲟⲩ ⲡⲁϣⲏⲣⲉ ϫⲉ ⲙ

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Naples National Library IB9 fo 53v

ⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲡⲓⲥⲧⲟⲥ ⲟⲩⲣⲱⲙⲉ ⲛⲅⲛⲁϯ ⲣⲱⲙⲉ ⲉⲣⲉⲡⲉϥ

ϩⲏⲩ ⲉⲣⲟϥ ⲁⲛ ϩⲱⲃ ϫⲟⲥⲉ ⲉ

ϫⲛⲛⲉⲕⲉⲓ ⲉ ⲡⲱⲕ ⲟⲩⲣⲱϫⲙⲡⲉⲕϩⲟ- 5 ⲙⲉ ⲙⲙⲁⲓⲛⲟⲩ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲧⲉ ⲟⲩⲣⲱⲙⲉ

ⲟⲩⲣⲉϥϭⲱⲛⲧ ⲛϥϭⲱϣⲧ ⲁⲛ ⲉ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲛⲁⲡⲉⲓⲙⲁ ϫⲉ

ⲣⲉϥⲕⲁⲧⲁⲗⲁ ⲛⲁⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲗⲉⲓ- 10 ⲡⲱⲣϫ ⲙⲡⲣⲱⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉ-ⲟⲩⲣⲉϥϯϩⲉ ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲣⲱⲙⲉ ⲉⲧⲃⲉ ⲛⲁ

ⲣⲉϥⲕⲱϩ ⲡⲉⲓⲙⲁ ϫⲉ ⲛⲁ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ 15 ⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲟⲩϩⲁϩ ⲛϣⲁϫⲉ ⲡⲱⲣϫ ⲙⲡⲣⲱⲧⲁⲣⲉⲕϣⲱⲡⲉ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉⲉⲕⲟ ⲛⲣⲙⲣⲁϣ ⲁⲣⲓϣⲃⲏⲣ ⲛⲧⲟϥ

ϫⲉ ⲛⲣⲙⲣⲁϣ ⲉⲩϩⲏⲕⲉ ⲙⲙⲁⲓⲛⲉⲧⲛⲁⲕⲗⲏⲣⲟ 20 ⲛⲟⲩⲧⲉ-ⲛⲟⲙⲉⲓ ⲙⲡⲕⲁϩ ⲟⲩϩⲏⲕⲉ ⲉϥⲑⲃ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲃⲓⲏⲩ-ϣⲧⲉⲣⲧⲓⲣ ⲟⲩϩⲏⲕⲉ ⲉⲙⲙⲁⲓ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ϣⲙⲙⲟ-ⲟⲩⲣⲱⲙⲉ ⲉϥⲟ ⲛ 25 ⲟⲩϩⲏⲕⲉ ⲉϥϩⲏⲕ

ϣⲃⲏⲣ ⲉⲩⲥϩⲓⲙⲉ ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ ϩⲛⲑⲟⲧⲉ ⲙⲡ

ⲟⲩⲇⲉ ⲙⲡⲉⲣⲕⲁ ⲛⲟⲩⲧⲉ-ⲙⲛⲧϣⲃⲏⲣ ⲛⲁⲕ ⲟⲩϩⲏⲕⲉ ⲉϥϥⲉⲓ

ⲙⲛⲟⲩⲥϩⲓⲙⲉ ⲥⲟⲥ -ⲙⲡⲉⲣⲙⲟⲟϣⲉ 30 ⲟⲩϩⲏⲕⲉ ⲉϥϭⲱϣⲧ

ⲙⲛⲟⲩⲕⲟⲩⲓ ⲉⲣⲟⲕ ⲉⲡⲛⲟⲩⲧⲉ ⲉⲟⲩⲛϫⲛⲛⲉⲕⲧⲁϩⲧ ⲟⲩϩⲁⲣⲉϩ ϩⲛⲧⲉϥ

ⲛⲅⲉⲓ ⲉⲡⲁϩⲟⲩ- ⲧⲁⲡⲣⲟ-ⲉⲕϣⲁⲛⲕⲁ ⲟⲩϣ ⲡⲁϣⲏⲣⲉ ⲁⲣⲓϣ

ⲃⲏⲣ ⲛⲁⲕ ⲕⲁⲁϥ 35 ⲃⲏⲣ ⲉⲣⲱⲙⲉ

Col A 26 ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ added later

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ⲛⲓⲙ ⲉϥⲉⲣϩⲟⲧⲉ ⲛⲁϥ ϫⲉ ⲛⲧⲟϥϩⲏⲧϥ ⲙⲡⲛⲟⲩ ⲡⲉⲧⲛⲁⲧⲁϫⲣⲉ

ⲧⲉ ⲁⲩⲱ ⲉϥϩⲁ ⲡⲉⲕϩⲏⲧ ⲛⲁϥ

ⲣⲉϩ ⲉⲛⲉϥⲉⲛ ⲛϥϫⲓ ϩⲗⲟϭⲧⲟⲗⲏ- 5 ⲛⲧⲉⲡⲉϥⲕⲱϩⲧ

ⲙⲡⲉⲣⲕⲁ ⲧⲉⲕ ϣⲱⲡⲉ ⲛϩⲏⲧⲕ ϩⲉⲗⲡⲓⲥ ϩⲛⲣⲱ ⲛϥⲣⲱⲕϩ ⲛⲛⲉⲕⲙⲉ ⲡⲁϣⲏⲣⲉ ⲉⲧ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ-ⲃⲉ ⲧⲙⲟⲧⲛⲉⲥ ⲙ ϭⲱϣⲧ ⲉⲡⲛⲟⲩ

ⲡⲉⲓⲙⲁ ⲧⲁⲣⲉⲕ 10 ⲧⲉ ⲡⲁϣⲏⲣⲉ ⲧⲁϭⲱ ⲉⲕⲟ ⲛⲣⲙϩⲉ- ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱ

ⲛⲉϫ ⲡⲉⲕⲣⲟⲟⲩϣ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲡϫⲟⲉⲓⲥ ⲧⲁ ⲥⲱⲧⲙ ⲛⲥⲁⲡⲛⲟⲩⲣⲉϥϥⲓ ⲣⲟⲟⲩϣ ⲧⲉ ⲡⲁϣⲏⲣⲉϩⲁⲣⲟⲕ- 15 ⲧⲁⲣⲉⲡⲛⲟⲩⲧⲉ

ⲕⲁ ⲧⲉⲕϩⲉⲗⲡⲓⲥ ⲥⲱⲧⲙ ⲉⲣⲟⲕ-ϩⲙⲡⲛⲟⲩⲧⲉ ⲡⲁ ⲡⲱⲧ ⲉϩⲟⲩⲛ ⲉⲣⲟϥϣⲏⲣⲉ ϫⲉ ⲛⲧⲟϥ ⲧⲁⲣⲉϥⲡⲱⲧ

ⲡⲉⲧⲛⲁⲙⲟⲟⲛⲉ ⲉϩⲟⲩⲛ ⲉⲣⲟⲕ ⲛϥⲙⲙⲟⲕ- 20 ⲧⲥⲁⲃⲟⲕ ⲉⲡⲉϥ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ ⲛⲟⲙⲟⲥ ⲛϥⲟⲩⲉⲉⲓⲥ ⲉⲣⲟⲕ ⲛⲉϩ ⲡⲉϥⲥⲟⲟⲩⲛ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁ ⲉⲣⲟⲕ ⲛϥϣⲱ

ⲥⲁⲛⲟⲩϣⲕ ⲡⲉ ⲛⲁⲕ ⲛϫⲁⲩ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲥⲕⲉ 25 ⲙⲟⲉⲓⲧ ⲥⲟⲩⲡⲁⲍⲉ ⲙⲙⲟⲕ ⲧⲉⲛ ⲡⲉⲕϩⲏⲧ ⲉ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲧⲁϫ ϩⲟⲩⲛ ⲉⲣⲟϥ ⲧⲁⲣⲉ ⲡⲉⲕϩⲏⲧ ⲣⲉϥⲙⲟⲟϣⲉ ⲛⲙ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁϫⲓ ⲙⲁⲕ ⲉϥⲥⲟⲩ

ⲙⲟⲉⲓⲧ ϩⲏⲧⲕ 30 ⲧⲱⲛ-ⲕⲁ ⲡⲛⲟⲩⲧⲉ ϣⲱⲡⲉ ⲉⲕⲁϣⲉ

ⲛⲁⲕ ⲛⲃⲟⲏ ⲉⲣⲟϥ ⲛⲧⲉⲩϣⲏ

ⲑⲟⲥ ⲡⲁϣⲏⲣⲉ ⲙⲛⲡⲉϩⲟⲟⲩ ϫⲉ ⲛⲛⲅϯ ⲕⲁⲣⲡⲟⲥ ⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ

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ⲉⲓⲥ ⲉⲣⲟⲕ- ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲥⲁⲛⲟⲩϣⲕ ϩⲙⲡ ϩⲟϫϩⲉϫ ⲧⲁ

ϫⲟⲉⲓⲥ ϫⲉ ⲛⲧⲟϥ ⲣⲉⲕϣⲱⲡⲉ

ⲡⲉⲧⲛⲁϯ ⲛⲁⲕ ϩⲙⲡⲉⲙⲧⲟⲛ-ⲛⲛⲁⲓⲧⲏⲙⲁ 5 ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲙⲡⲉⲕϩⲏⲧ- ϩⲓⲥⲉ ⲧⲁⲣⲉⲕ

ⲉⲕϣⲁⲛⲁⲓⲧⲉⲓ ϣⲱⲡⲉ ϩⲙⲛⲟⲩϩⲱⲃ ⲛⲧⲟ ⲡⲉⲙⲧⲟⲛ ⲁⲩⲱⲟⲧϥ ⲙⲡⲛⲟⲩ ⲛⲛⲉⲕⲙⲉⲥⲧⲉ

ⲧⲉ ⲙⲡⲉⲣⲉⲓ ⲉⲡⲁ 10 ⲟⲩϩⲱⲃ ⲉϥϩⲟ

ϩⲟⲩ ϫⲉϣⲁⲣⲉ ⲥⲉ ϫⲉ ϩⲓⲧⲉⲛ

ⲡⲛⲟⲩⲧⲉ ϫⲉⲛⲧ ϩⲁϩ ⲛϩⲓⲥⲉ ⲉⲣⲉ

ⲡⲣⲱⲙⲉ ⲉⲛⲁⲩ ⲡⲣⲱⲙⲉ ⲛⲁ

ϫⲉ ϥⲛⲁϩⲩⲡⲟ ⲛⲟⲩϩⲙ -ⲙⲓⲛⲉ ⲁⲗⲗⲁ 15 ⲡⲁϣⲏⲣⲉ ⲉⲓϯ ⲥ

ϩⲙⲡⲉⲕϩⲏⲧ ⲃⲱ ⲛⲁⲕ ϩⲛⲛⲉⲧⲏⲣϥ ⲁⲓⲧⲉⲓ ⲁⲩⲱ ϩⲓⲟⲟⲩⲉ ⲙⲡⲱ

ⲕⲛⲁϫⲓ- ⲛⲁϩ ⲉⲓⲧⲁⲗⲟⲡⲁϣⲏⲣⲉ ⲉⲕϩⲙⲟ ⲙⲙⲟⲕ ⲉϩⲣⲁⲓ

ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ 20 ⲉϫⲛⲛⲉϩⲓⲟⲟⲩⲉ

ⲕⲁ ⲧⲡⲩⲗⲏ ⲉⲧ ⲉⲧⲥⲟⲩⲧⲱⲛ-ϭⲏⲩ ⲙⲡⲉⲕⲉⲙ ⲙⲡⲉⲣⲙⲟⲟϣⲉ

ⲧⲟ ⲉⲃⲟⲗ- ϩⲛⲟⲩϭⲱⲱⲙⲉⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲙⲟⲟϣⲉ

ⲧⲉⲕⲣⲓ ⲕⲁ ⲧⲉⲛ 25 ⲛⲧⲟϥ ⲉⲕⲥⲟⲩ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ⲧⲱⲛ ϩⲛϩⲱⲃ

ⲧⲉ ⲛⲧⲟⲟⲧⲕ - ⲛⲓⲙ-ⲉϣⲱⲡⲉ ⲉⲕ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛϣⲁⲛⲟⲩⲱϣ ⲥⲁϭⲓⲛⲉⲣϩⲱⲃ

ⲡⲁϣⲏⲣⲉ ⲕⲛⲁ 30 ⲛⲓⲙ-ϫⲓ ⲥⲃⲱ ⲉⲕ ⲙⲡⲉⲣϣⲱϣ

ϣⲁⲛⲙⲉⲣⲉ ⲥⲱ ⲙⲛⲧⲏⲩ ⲛⲓⲙ-ⲧⲙ ⲕⲛⲁϫⲓ- ϣⲱⲡⲉ ⲛⲧⲟϥ

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ⲉⲕⲧⲁϫⲣⲏⲩ ⲙⲁⲓⲛⲟⲩⲧⲉ ⲧⲏ

ⲉϫⲛⲛⲉⲧⲥⲏϩ ⲣⲟⲩ-ⲁⲩⲱ ⲡⲛⲟⲙⲟⲥ ϫⲓ ϭⲉ ⲛⲁⲕ ⲛⲇⲁⲩ

ⲙⲡⲛⲟⲩⲧⲉ ⲕⲁ ⲉⲓⲇ ⲉϥⲱϣ

ⲁϥ ϩⲙⲡⲉⲕ 5 ⲉⲃⲟⲗ ⲉⲣⲉⲥⲁⲟⲩⲗ

ϩⲏⲧ ⲛⲛⲁⲩ ⲡⲏⲧ ⲛⲥⲱϥⲛⲓⲙ- ϫⲉ ⲁⲛⲅ ⲟⲩⲟⲩϩⲟⲣ

ⲥⲱⲧⲙ ⲇⲁⲇ ⲉϥⲙⲟⲟⲩⲧ ⲁⲩⲱⲉϥⲱϣ ⲉⲃⲟⲗ ⲁⲛⲅ ⲟⲩⲡⲏⲓ ⲛⲟⲩ

ⲉϥϫⲱ ⲙⲙⲟⲥ 10 ⲱⲧ-ϫⲉ ⲛⲥⲁⲃⲏⲗ ϫⲉ ⲛⲁⲓ ϭⲉ ⲧⲏⲣⲟⲩ ⲡⲁ

ⲡⲉⲕⲛⲟⲙⲟⲥϣⲟ ϣⲏⲣⲉ ⲁⲓϫⲟⲟⲩ

ⲟⲡ ⲛⲁⲓ ⲙⲙⲉⲗⲉ ⲉⲧⲃⲉ ⲡⲉⲑⲃⲃⲓⲟ-ⲧⲏ ⲛⲉⲓⲛⲁⲧⲁ ϫⲓ ⲇⲁⲩⲉⲓⲇ ⲛⲁⲕ

ⲕⲟ ⲡⲉ ϩⲙⲡⲁⲑⲃ 15 ⲟⲛ ⲛⲥⲙⲟⲧ ⲉⲣⲉ

ⲃⲓⲟ- ⲛⲉϥϫⲁϫⲉ ⲡⲏⲧ

ⲁⲩⲱ ⲟⲛ ϫⲉ ϯⲛⲁ ⲛⲥⲱϥ ⲉϥⲱϣ

ⲧⲉⲗⲏⲗ ⲉϫⲙ ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ

ⲡⲉⲕϣⲁϫⲉ ⲛⲑⲉ ⲡⲱⲧ ⲛⲥⲁⲛⲁⲙⲡⲉⲛⲧⲁϥϭⲛ 20 ϫⲁϫⲉ ⲛⲧⲁⲧⲁ

ϩⲁϩ ⲛϣⲱⲗ ϩⲟⲟⲩ ⲁⲩⲱ ⲛ

ⲁⲩⲱ ⲙⲁⲣⲉⲡ ⲛⲁⲕⲧⲟⲓ ⲙⲡⲟⲩϣⲁϫⲉ ⲙⲡⲛⲟⲩ ⲱϫⲉⲛ-ⲧⲉ ϩⲗⲟϭ ϩⲛⲧⲉⲕ ⲇⲁⲩⲉⲓⲇ ⲙⲉⲛ ⲥⲱ

ⲧⲁⲡⲣⲟ ⲛⲑⲉ ⲛ 25 ⲙⲁⲧⲓⲕⲟⲥ ⲉϥ

ⲇⲁⲩⲉⲓⲇ ϫⲉ ⲁ ⲙⲓϣⲉ ⲟⲩⲃⲉ ⲛ

ⲛⲉⲕϣⲁϫⲉ ϩ ϫⲓϫⲉⲉⲩⲉ ⲉⲧⲟⲩ

ⲗⲟϭ ϩⲛⲧⲁϣⲟⲩ ⲟⲛϩ ⲉⲃⲟⲗ ⲉϥⲱⲃⲉ ⲉϩⲟⲩⲉ ⲑⲁⲣⲉⲓ ⲙⲡⲛⲟⲩ

ⲉⲟⲩⲉⲃⲓⲱ ϩⲛ 30 ⲧⲉ ⲉϥⲙⲓϣⲉ ⲉ

ⲣⲱⲓ- ϫⲱϥ ⲉⲧⲃⲉ ⲧⲉϥ

ⲇⲁⲩⲉⲓⲇ ⲅⲁⲣ ⲉϥ ⲡⲣⲟϩⲁⲓⲣⲉⲥⲓⲥ

ϣⲟⲟⲡ ⲙⲡⲣⲟ ⲉⲧⲉ ⲟⲩⲉⲛⲧⲁϥⲥ

ⲥⲱⲡⲟⲛ ⲛⲙ

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ⲉϩⲟⲩⲛ ⲉⲣⲟϥ- ⲧⲏⲣⲥ ⲙⲡϫⲁϫⲉⲛⲧⲟⲕ ϭⲉ ϩⲱ ⲛⲧⲉⲧⲉⲙⲗⲁⲁⲩ

ⲱⲕ ⲱ ⲡⲁ ϫⲓ ⲧⲏⲩⲧⲛ ⲛ

ϣⲏⲣⲉ ⲁⲣⲓϫⲁⲣ ϭⲟⲛⲥ -ϩⲏⲧ ⲛⲅⲱϣ 5 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ ⲟⲥ ϫⲉ ⲛⲧⲁϥϯ

ⲡⲱⲧ ⲛⲥⲁⲛⲁ ϭⲟⲙ ⲛⲛⲁⲡⲟⲥϫⲁϫⲉ ⲧⲁⲧⲁϩⲟ ⲧⲟⲗⲟⲥ ⲙⲙⲁⲧⲉ-ⲟⲩ ⲉⲧⲉ ⲙⲙⲉⲉⲩⲉ ⲡⲥⲱⲧⲏⲣ ⲱϣ

ⲛⲉⲉⲑⲟⲟⲩ ⲉⲧϯ 10 ⲉⲃⲟⲗ ϫⲉ ⲡⲉϯϫⲱ

ⲛⲙⲙⲁⲕ ⲁⲩⲱ ⲙⲙⲟϥ ⲛⲏⲧⲛ

ⲛⲛⲁⲕⲧⲟⲓ ⲙ ϯϫⲱ ⲙⲙⲟϥ ⲛⲟⲩ

ⲡⲟⲩⲱϫⲉⲛ ⲟⲛ ⲛⲓⲙ ϫⲉ ⲣⲟ

ϯⲛⲁⲗⲟϫϩⲟⲩ ⲛⲥⲉ ⲉⲓⲥ-ⲧⲙⲉϣϭⲙϭⲟⲙ 15 ⲏ ⲛⲅϫⲓ ⲛⲁⲕ ⲛⲧ

ⲉⲁϩⲉⲣⲁⲧⲟⲩ ⲥⲉ ⲙⲛⲧϫⲱⲱⲣⲉ

ⲛⲁϩⲉ ϩⲁⲣⲁⲧⲟⲩ ⲛ ⲓⲏⲥⲟⲩ ⲡϣⲏ

ⲛⲛⲁⲟⲩⲉⲣⲏⲧⲉ- ⲣⲉ ⲛⲛⲁⲩⲏ ⲡϫⲉ ⲁⲕⲙⲟⲣⲧ ⲛⲟⲩ ϫⲱⲱⲣⲉ ϩⲙⲡϭⲟⲙ ⲉⲡⲡⲟⲗⲉ 20 ⲡⲟⲗⲉⲙⲟⲥ ⲉϥ

ⲙⲟⲥ ⲉⲃⲟⲗ ϫⲉ ⲡ ⲥⲉⲣⲉⲙⲗⲁϩ ⲉⲃⲟⲗ

ⲛⲟⲩⲧⲉ ⲡⲉⲧϯ ⲙⲛⲡⲁⲙⲁⲗⲏⲕϭⲟⲙ ⲉⲡⲣⲱⲙⲉ ⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗⲉⲧⲟⲩⲏϩ ⲛⲥⲱϥ ϫⲉ ϩⲛⲧⲉⲩⲛⲟⲩ

ⲉϥⲙⲓϣⲉ ⲙⲛ 25 ⲛⲧⲁϥϫⲣⲟ ⲉⲡⲁ

ⲛⲉⲧⲙⲓϣⲉ ⲛⲙ ⲙⲁⲗⲏⲕ ϩⲓⲧⲙ

ⲙⲁϥ- ⲡⲡⲱⲣϣ ⲉⲃⲟⲗ

ⲁϥϫⲟⲟⲥ ⲅⲁⲣ ⲛⲛⲉ ⲛⲉⲛϭⲓϫ ⲙⲙⲱⲧⲟⲩⲏϩ ⲛⲥⲱϥ ⲩⲥⲏⲥ-ϫⲉ ⲁⲓϯ ⲧⲉⲝⲟⲩ 30 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲥⲓⲁ ⲛⲏⲧⲛ ⲉ ⲟⲟⲥ ϫⲉ ⲓⲏⲥⲟⲩ

ϩⲱⲙ ⲉϫⲛⲛϩⲟϥ ⲟⲩⲡⲣⲟⲫⲏ

ⲙⲛⲛⲟⲩⲟⲟϩⲉ ⲧⲏⲥ ⲡⲉ-ⲁⲩⲱ ⲉϫⲛⲧϭⲟⲙ ⲁⲗⲗⲁ ϯⲥⲱⲧⲙ

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ⲓⲁ

ⲉⲧⲉⲅⲣⲁⲫⲏ ⲉ ϭⲱⲃ ⲁⲗⲗⲁ ⲛϭⲟⲙⲥⲱϣ ⲉⲃⲟⲗ ϫⲉ ⲛ ϩⲓⲁⲅⲁⲡⲏ-ⲧⲁⲩⲕⲉⲧⲧⲏⲩ ⲙⲡⲣⲧⲣⲉⲛϭⲉⲛ

ⲧⲛ ⲉϩⲣⲁⲓ ⲉϫⲛⲧ ⲧⲥ ⲡⲁϣⲏⲣⲉ ⲉⲩ

ⲥⲛⲧⲉ ⲛⲛⲁⲡⲟⲥ 5 ⲧⲥⲁⲃⲟ ⲙⲙⲟⲕ ⲉ

ⲧⲱⲗⲟⲥ ⲙⲛⲛⲉⲡ ⲙⲓϣⲉ ⲉⲕⲙⲟⲩⲣⲣⲟⲫⲏⲧⲏⲥ- ⲙⲡⲇⲓⲁⲃⲟⲗⲟⲥ

ⲛⲧⲟⲕ ϩⲱⲱⲕ ⲉⲛⲉⲕⲟⲩⲉⲣⲏⲧⲉ

ⲡⲁϣⲏⲣⲉ ϩⲓⲧⲙ ⲙⲁⲩⲁⲁⲕ ⲉⲕⲡⲡⲱⲣϣ ⲉⲃⲟⲗ 10 ⲧⲱⲃϩ ϫltⲉgt ⲙⲡⲉⲣⲛⲛⲉⲕϭⲓϫ ⲉⲕⲉ ϫⲓⲧⲛ ⲉϩⲟⲩⲛ ⲉ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ ⲡⲓⲣⲁⲥⲙⲟⲥ ⲉⲕⲙⲁⲕ- ⲙⲟⲩⲣⲉ ⲉⲙⲡⲓ

ⲉⲕϣⲁⲛⲣϩⲟⲧⲉ ⲣⲁⲥⲙⲟⲥ ⲉⲣⲟⲕ

ϩⲏⲧϥ ⲙⲡⲛⲟⲩ 15 ⲙⲁⲩⲁⲁⲕ-ⲧⲉ ⲉⲕⲉⲉⲓ ⲉⲃⲟⲗ ⲟⲩⲛ ϩⲛϩⲃⲏⲩⲉⲉⲙⲓϣⲉ ⲙⲛⲛⲉⲕ ⲅⲁⲣ ⲉⲣⲉⲡⲣⲱⲙⲉ

ϫⲁϫⲉ ϩⲛⲟⲩϩⲓⲏ ϯ ⲙⲙⲟϥ ⲉⲣⲟⲟⲩⲉⲩⲉϭⲱⲧⲡ ϩⲁ ⲉϥⲙⲟⲩⲣ ⲙⲡⲇⲓⲁ

ⲧⲉⲕϩⲏ ⲛⲥⲁϣϥ 20 ⲃⲟⲗⲟⲥ ⲉⲣⲟϥ ⲙⲁⲩ

ⲛϩⲓⲏ- ⲁⲁϥ-ⲛⲉⲕϫⲁϫⲉ ⲉⲧϯ ⲟⲩⲥⲁ ⲛⲕⲟⲧⲥ ⲅⲁⲣ

ⲛⲙⲙⲁⲕ ⲛⲉ ⲙ ⲡⲉ ⲡⲇⲓⲁⲃⲟⲗⲟⲥⲙⲉⲉⲩⲉ ⲉⲧϯ ⲛⲙ ϣⲁϥⲉⲛ ϩⲉⲛϩ

ⲙⲁⲕ- 25 ⲃⲏⲩⲉ ⲅⲁⲣ ⲛⲁⲅⲁⲁⲓϯ ϭⲉ ⲛⲁⲕ ⲡⲁ ⲡⲏ ⲙⲡⲣⲱⲙⲉ

ϣⲏⲣⲉ ⲛⲟⲩϭⲟⲙ ϣⲁⲛⲧⲉϥⲉⲛⲧϥ

ⲉⲃⲟⲗ ϩⲓⲧⲙⲡ ⲉⲧϭⲟⲣϭⲥ ϩⲉⲛⲛⲟⲩⲧⲉ ⲧⲁⲣⲉⲕ ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ 30 ϣⲛϩⲧⲏϥ ⲛⲙⲁⲕ ⲧⲏⲣⲟⲩ- ⲛⲟⲩϫ ⲛϥⲧⲉϩⲛⲧⲁⲡⲛⲟⲩⲧⲉ ⲅⲁⲣ ⲡⲉⲕⲟⲩⲱϣ

ϯ ⲛⲁⲛ ⲁⲛ ⲛⲟⲩ ⲙⲛⲧⲁⲅⲁⲡⲏⲡⲛⲁ ⲙ ⲙⲛⲧ

ALIN SUCIU660

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Naples National Library IB9 fo 56v

ⲓⲃ

ⲛϥⲧⲱϩ ⲙ ⲉⲓⲧⲁ ⲉⲕϩⲙⲟⲟⲥ

ⲡⲉⲧⲥⲁϣⲉ ⲙⲛ ϩⲛⲧⲙⲏⲧⲉ ⲛ

ⲡⲉⲧϩⲟⲗϭ - ϩⲛⲣⲱⲙⲉ ϥⲓⲧⲱⲃϩ ϭⲉ ⲙⲡ ⲡⲉⲕⲣⲟⲟⲩϣ

ⲛⲟⲩⲧⲉ ⲡⲁϣⲏ 5 ⲙⲁⲩⲁⲁⲕ ⲉⲕⲣⲉ ϫⲛⲛⲉⲕⲉⲓ ϣⲁⲛⲛⲁⲩ ⲉϩⲱⲃ

ⲉⲛⲉϥϩⲁϭⲉ- ⲛⲓⲙ ⲙⲟϣⲧⲕⲉⲩⲉⲣϩⲁⲗ ⲅⲁⲣ ⲙⲡ ϫⲉ ⲉⲛⲉⲁⲕⲉⲛ

ⲣⲉϥϣⲙϣⲉ ⲡϫⲏ ⲉⲃⲟⲗ ϩⲙ

ⲛⲟⲩⲧⲉ ϩⲛϩⲉⲛ 10 ⲡⲉⲕⲃⲁⲗ-ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ ⲁⲩⲱ ⲙⲡⲣϫⲓ ⲗⲁ

ⲛⲟⲩⲧⲉ- ⲁⲩ ⲛϣⲁϫⲉ ⲛⲧⲉ

ⲛⲑⲉ ⲛⲁⲇⲁⲙ ⲗⲁⲁⲩ ⲉϩⲟⲩⲛ ⲉ

ⲛⲧⲁⲩⲉⲣ ⲣⲱⲙⲉ ⲉⲙϩⲁⲗ ⲙⲙⲟϥ ϩⲛ 15 ⲡⲉⲛⲉⲕⲃⲁⲗ ⲛⲁⲩ

ⲟⲩⲥⲙⲏ ⲙ ⲙⲛⲧ ⲉⲣⲟϥ ⲛⲧⲉⲛⲉⲕⲛⲟⲩⲧⲉ ⲁϥ ⲙⲁⲁϫⲉ ⲥⲟⲧⲙⲟⲩⲧⲉϩ ⲡⲉⲧϩⲟⲗϭ ⲛⲅϥⲓ ⲙⲡⲉϥⲛⲟ

ⲙⲛⲡⲉⲧⲥⲁϣⲉ- ⲃⲉ ⲛⲅⲧⲁⲗⲟϥ ⲉ

ⲣⲟⲉⲓⲥ ϭⲉ ϩⲱⲱⲕ 20 ϫⲱⲕ-ⲉⲧⲉⲙϯϩⲓⲛⲏⲃ ⲉⲧⲃⲉ ⲡϣⲁϫⲉ

ⲛⲛⲉⲕⲃⲁⲗ ⲣⲉⲕ ⲉⲧⲥⲏϩ ϫⲉ ⲉⲧⲉ

ⲣⲓⲕⲉ ⲛⲛⲉⲕⲃⲟⲩ ⲧⲛⲟ ⲛϩⲏⲏⲃⲉ

ϩⲉ ϫⲉ ⲉⲕⲉⲉⲣ ⲉϫⲛⲛⲉⲛⲟⲃⲉ ⲛ

ⲃⲟⲗ ⲛⲑⲉ ⲛⲟⲩ 25 ⲛⲉⲧϩⲓⲧⲟⲩⲱ

ϭⲁϩⲥⲉ ⲉⲃⲟⲗ ϩⲛⲟⲩ ⲧⲉⲛ ⲉⲧⲉⲧⲛϩⲁϭⲉ ⲁⲩⲱ ⲛ ⲱⲡ ⲙⲡⲉⲩϣⲱ

ⲑⲉ ⲛⲟⲩϩⲁⲗⲏⲧ ⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛⲉⲃⲟⲗ ϩⲛⲟⲩⲡⲁϣ- ⲛⲉ ⲉⲕϣⲁⲛ

ϩⲉⲛϩⲁⲣⲉϩ ⲛⲓⲙ 30 ⲱⲡ ⲙⲡϣⲱⲱⲧ

ϩⲁⲣⲉϩ ⲉⲡⲉⲕ ⲙⲡⲉⲧϩⲓⲧⲟⲩϩⲏⲧ ϩⲛϩⲓⲟ ⲱⲕ ϫⲉ ⲛⲟⲩⲕ

ⲟⲩⲉ ⲅⲁⲣ ⲛⲱⲛϩ ⲛⲉ ⲙⲉⲕⲕⲣⲓⲛⲉⲛⲉ ⲉⲃⲟⲗ ϩⲛⲛⲁⲓ- ⲛⲗⲁⲁⲩ ⲙⲉⲕ

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Venice Marciana 192 fo 100r

ⲓⲅ

ϫⲓⲥⲉ ⲛϩⲏⲧ ⲉϫⲉⲛ ϩⲙⲡⲉⲕⲥⲙⲟⲧⲗⲁⲁⲩ ⲁⲗⲗⲁ ⲉⲣⲉⲡⲉⲕϩⲏⲧ

ϣⲁⲕϥⲓ ϩⲁϩⲱⲃ ⲟ ⲛⲑⲉ ⲛⲟⲩⲕⲱϩⲧ

ⲛⲓⲙ ⲉⲧⲃⲉ ⲧⲁ ⲉϩⲟⲩⲛ ⲉⲡⲛⲟ

ⲅⲁⲡⲏ ⲙⲡⲛⲟⲩ 5 ⲃⲉ-ⲧⲉ- ⲙⲡⲉⲣϣⲱⲡⲉ ⲉⲕ

ϣⲱⲡⲉ ⲛⲭⲣⲏⲥ ⲃⲏⲗ ⲉⲃⲟⲗ ϩⲙⲧⲟⲥ ⲡⲁϣⲏ ⲡⲉⲕϩⲏⲧ ϣⲱ

ⲣⲉ ϫⲉ ⲛⲉⲧⲟ ⲛ ⲡⲉ ⲛⲧⲟϥ ⲉⲕ

ⲭⲣⲏⲥⲧⲟⲥ ⲛⲉⲧ 10 ⲧⲟⲣϩ ϩⲛϩⲱⲃ

ⲛⲁⲟⲩⲱϩ ϩⲓϫⲙ ⲛⲓⲙ-ⲡⲕⲁϩ ⲁⲩⲱ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕϩⲏⲧ

ⲛⲃⲁⲗϩⲏⲧ ⲛⲉⲧ ⲉⲉⲣϫⲟⲉⲓⲥ ⲉⲣⲟⲕⲛⲁϣⲱϫⲡ ϩⲓ ⲁⲗⲗⲁ ⲁⲣⲓϫⲟⲉⲓⲥ

ϫⲱϥ- 15 ⲛⲧⲟϥ ⲉⲡⲉⲕ

ⲁⲩⲱ ϫⲉ ⲧⲁⲅⲁⲡⲏ ϩⲏⲧ-ϣⲁⲥⲉⲣⲭⲣⲏⲥ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛ

ⲧⲟⲥ ⲉϥϫⲱ ⲙ ⲥⲁⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲟⲥ ϫⲉ ⲉⲕϣⲁⲛ ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ 20 ϩⲏⲧ ⲟⲩⲁϩϥ ⲛ

ⲁⲣⲓⲭⲣⲏⲥⲧⲟⲥ ⲥⲱⲕ-ϩⲓⲃⲁⲗϩⲏⲧ ⲧⲁ ⲙⲡⲉⲣⲥⲱⲧⲙ ⲛⲥⲁⲣⲉⲕϩⲉ ⲉⲡⲉⲟⲟⲩ ⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲡⲛⲟⲩⲧⲉ- ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲙⲡⲉⲣϣⲱⲡⲉ ⲛⲑⲉ 25 ϩⲏⲧ ⲛⲧⲟϥ ⲥⲱ

ⲛⲛⲉⲓϣⲟⲛⲧⲉ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲧⲣⲏⲧ ϩⲓϫⲛⲛ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕ

ⲧⲟⲟⲩ ⲉⲧⲉ ⲡⲛⲟⲩ ϩⲏⲧ ⲉⲉⲣⲛⲟⲩⲧⲉ

ⲧⲉ ⲡⲉϣⲱⲡⲉ ⲛⲁⲕ ⲁⲗⲗⲁⲛⲧⲟϥ ⲛⲑⲉ ⲛⲟⲩ 30 ⲙⲁⲣⲉⲡⲉⲕϩⲏⲧ

ⲕⲁϣ ⲉϥⲣⲏⲧ ϩⲓ ⲛⲧⲟϥ ⲥⲱⲧⲙϫⲛⲟⲩⲙⲟⲟⲩ ⲉⲧⲉ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ-ⲡⲛⲟⲩⲛ ⲡⲉ ⲕⲟⲩⲱϣ ⲉⲥⲱⲧⲙ

ϣⲱⲡⲉ ⲉⲕⲙⲟⲧⲛ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ

ALIN SUCIU662

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Venice Marciana 192 fo 100v

ⲓⲇ ⲓⲁ

ⲡⲁϣⲏⲣⲉ ⲛⲅ ⲉⲡϫⲓⲛϫⲏ-ⲛⲁⲟⲩⲱϣ ⲁⲛ ⲁⲩⲱ ⲟⲛ ϫⲉ ⲁⲛltⲁgt

ⲉⲥⲱⲧⲙ ⲛⲥⲁ ⲁⲛⲟⲙⲓⲁ ϫⲓⲥⲉ

ⲛⲉⲕⲟⲩⲱϣ ⲉⲧⲁⲁⲡⲉ ⲁⲩϩⲛⲅⲥⲱⲧⲙ ⲛⲥⲁ 5 ⲣⲟϣ ⲉϫⲟⲓ ⲛ

ⲡⲛⲟⲩⲧⲉ- ⲑⲉ ⲛⲟⲩⲉⲧⲡⲱ

ⲡⲟⲩⲱϣ ⲙⲡⲛⲟⲩ ⲉⲥϩⲟⲣϣ -ⲧⲉ ⲡⲉ ϩⲁⲣⲉϩ ⲉ ⲧⲉⲛⲛⲁⲩ ⲅⲁⲣ ϫⲉ

ⲛⲉϥⲉⲛⲧⲟⲗⲏ ⲉⲣϣⲁⲛⲡⲣⲱ

ⲉⲕϣⲁⲛϩⲁⲣⲉϩ 10 ⲙⲉ ⲧⲟϭϥ ⲉⲡⲛⲟⲩ

ⲅⲁⲣ ⲉⲛⲉϥⲉⲛⲧⲟ ⲧⲉ ϣⲁϥⲗⲟ ⲉϥ

ⲗⲏ ⲕⲛⲁϣⲱ ϩⲟⲣϣ ⲛⲛⲟⲃⲉⲡⲉ ⲉⲟⲩⲉⲛϭⲟⲙ ϣⲁⲣⲉⲡϣⲁϫⲉ

ⲙⲙⲟⲕ ϩⲛⲛⲉⲕ ⲙⲡⲥⲱⲧⲏⲣ

ϩⲃⲏⲩⲉ ⲧⲏⲣⲟⲩ 15 ϫⲱⲕ ⲉⲃⲟⲗ ⲉ

ⲁⲩⲱ ⲡⲉⲕϩⲱⲃ ϫⲱϥ ϫⲉ ⲉⲧⲉ

ⲛⲁϣⲱⲡⲉ ⲛ ⲧⲛϣⲁⲛϭⲱ ϩⲙ

ⲥⲱⲧⲡ ϫⲉ ⲛⲉϥ ⲡⲁϣⲁϫⲉ ⲧⲉⲉⲛⲧⲟⲗⲏ ⲛⲥⲉ ⲧⲛⲛⲁⲥⲟⲩⲉⲛ ⲧ

ϩⲟⲣϣ ⲁⲛ- 20 ⲙⲉ ⲁⲩⲱ ⲧⲙⲉ

ⲉϥⲱϣ ⲉⲃⲟⲗ ⲟⲛ ⲛⲁⲉⲣⲧⲏⲩⲧⲛ

ϫⲉ ⲁⲙⲏⲓⲧⲛ ϣⲁ ⲛⲣⲙϩⲉ-ⲣⲟⲓeuroⲟⲩⲟⲛ ⲛⲓⲙ ⲉϥϫⲱ ⲙⲙⲟⲥ

ⲉⲧϩⲟⲥⲉ ⲁⲩⲱ ⲉ ϫⲉ ⲡⲛⲟⲩⲧⲉ ⲛⲁ

ⲧⲟⲧⲡ ⲁⲩⲱ 25 ⲉⲣⲧⲏⲩⲧⲛ ⲛⲁⲛⲟⲕ ϯⲛⲁϯ ⲉⲙ ⲣⲙϩⲉ ⲉⲛⲉⲧⲛ

ⲧⲟⲛ ⲛⲏⲧⲛ - ⲛⲟⲃⲉ ⲉⲃⲟⲗⲁⲩⲱ ⲟⲛ ϥⲱϣ ϫⲉ ⲡⲛⲟⲩⲧⲉ

ⲉⲃⲟⲗ ⲟⲩⲃⲉ ϩⲟⲓⲛⲉ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲡ

ⲉⲩϩⲟⲥⲉ ⲉⲡϫⲓⲛ 30 ⲣⲱⲙⲉ-ϫⲏ ⲛⲑⲉ ⲉⲧ ⲉⲃⲟⲗ ϫⲉ ϥⲥⲏϩ ϫⲉ

ⲥⲏϩ ϫⲉ ⲁϩⲣⲟⲟⲩ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲛⲛⲉⲧϩⲟⲥⲉ ⲥⲉϩⲟⲥⲉ ⲛⲉⲧⲟⲩⲧⲃⲃⲟ

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Oxford Bodleian Library MS Copt F 157(P)r

TRANSLATION

[A] Unknown number of lines missing

7 [ ] and do not quarrel about anything10 [Do] not be hard [so that] you do not die before

your [time]54

11 [Do not] be O [my] son [ ]

Unknown number of lines missing21 [ ] [run immediately from] all [these things] [Do not] be

[ ] O my [son] but be [meek] for the [meek will] inheritthe earth55

Unknown number of lines missing23 [ ] and [the] Devil [will not have] power [over you] Be

[calm] and humble with all people

[A] BnF Copte 1321 fo 87r + BnF Copte 1332 frag 42Cv

c20 lines missing c20 lines missing[ ] [ ] [ⲁⲩⲱ ⲛϩⲟⲙⲟⲟⲩ][ⲕ]ⲁ ⲣⲡⲟⲥ ϥ [ⲛⲁⲧ] ⲥⲓⲟⲛ [ ⲧⲉⲛⲟⲩ]ⲃⲃⲟϥ- ⲁⲩⲱ [ⲛⲟⲩⲟⲉⲓϣ]ⲁ [ⲅ]ⲱⲛⲓⲍⲉ ϭ [ⲉ] ⲡⲁ ⲛⲓⲙ[ ϣⲁⲉⲛⲉϩ]ϣⲏⲣⲉ ⲧⲁⲣⲉⲕ ⲛⲉⲛ[ⲉϩ ϩⲁ]ϭⲱ ϩⲛⲛⲁⲡⲧⲃ ⲙⲏ [ⲛ-]ⲃⲟ ⲧⲏⲣⲟⲩ ⲉⲓⲧⲉ ϩⲛⲛⲉⲕⲃⲁⲗⲉⲓⲧⲉ ϩⲙⲡⲉⲕ

ϩⲏⲧ ⲧⲁⲣⲉⲕⲉⲓ[ⲉⲧ]ⲉ ⲕⲁⲣⲭⲏⲛⲑⲉ ⲛⲛⲉⲓⲕⲟⲩⲓ

ⲛϣⲏⲣⲉ ⲛⲧⲁmargin

54 Eccles 71755 Matt 55

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24 Look at [your] teacher how [he] walked [in] humbleness[setting] for us [a model] so that [ ]56

[B] Unknown number of lines missing28 [Look at] Isaiah [crying] out and [saying] lsquo[Our] entire

righteousness is like [a] menstrual ragrsquo57 [before] you29 [And our] Lord [instructed] those [who followed] him lsquoIf

you [do] every[thing] that [has been] ordered [to you] [ ]58

Unknown number of lines missing29a Look at the tax collector my [son] whom God praised for

his humbleness31 Walk in poverty my [son] for [the] poverty [humbles] the

person59 Do not [ ] [ ] according to the [commandment] of[Christ] so that you [devote yourself to] God [and] God [ ] you

32 Devote yourself to [God] [ ] his sweetness and you will[know his] wish

One leaf missing[C] 38 [Sitting] in your cell be like a master-pilot who steers

his ship60 observing the wind from which side it comes to youwhether comes the good wind or comes the bad wind Be strongin the battle and cry out lsquoArise north wind and come southwind and blow in my garden so that my spices give scentrsquo61

39 Sitting in your cell my son do not be like a judge40 Do not weary of praying and you will be heard41 While you are in a labour look for rest42 My son give yourself to God with all your strength so that

he fights for you62 protects you gives you power and fights withthose who fight against you For you shall not be able to do any-thing apart from God but if the person supplicates God thenGod gives him power watches him fills him with wisdom andunderstanding and leads him with his counsel63

[B] BnF Copte 1321 fo 87v + BnF Copte 1332 frag 42Cr

[C] Venice Marciana 192 fo 99r (p 1)

56 1 Pet 22157 Isa 64558 Luke 171059 Prov 10460 Cf 4 Macc 7161 S of S 41662 Cf Exod 141463 Cf Ps 7224

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43 Sitting in your cell do not be wandering forth Pay atten-tion [D] how you sit Do not become like a beast that hastens afterthe person but rather be the person who drives the beast Sittingin your cell have a guard to you Do not have the body in the cellwhile your heart is in Egypt but make your body a temple ofGod64 and strengthen your thoughts so that you obtain for your-self the stable thought

43a Sitting in your cell do not let your mind exalt with you orexalt yourself by the deliberation of your mind65 or praise your-self alone for God detests those who praise themselves alone66

but he looks upon the prayer of those who are humble67 Sittingin your cell do not have any fetters It is sufficient (to do) foreach day its works68 so that you remain calm Guard yourself notto commit sin Sitting in your cell persist in your prayers fastsand the fight of your heart so that you abide in the things that be-long to the purity of the heart for without peace and holiness [E]no one will see God69

44 Sitting in your cell if a brother brings reports against youdo not let your heart be concerned with them so that you remaincalm and your heart remains quiet for many are the thoughts ofthe cell

45 Sitting in the cell keep recitation in your mouth If youstop put a guard to you or else you are led astray so that you re-main in the pure things and the Holy Spirit befriends you Sittingin your cell seek after the blameless thought and the thought ofGod makes him a member of your household so that he over-comes all the thoughts that fight against you For the thought ofGod which is the reason is the king of the passions70

46 Sitting in your cell fight against yourself so that you obtainthe grace of the cell for the cell has grace

[D] Venice Marciana 192 fo 99v (p 2)[E] Naples National Library IB9 fo 52r (p 3)

64 Cf 1 Cor 31665 Sir 6266 1 Clement 30667 Ps 1011868 Cf Matt 63469 Cf Heb 121470 Cf 4 Macc 17 13 182 The idea that reason rules over passions is

based on 4 Macc 11 ff

ALIN SUCIU666

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47 Sitting in your cell do not teach yourself to pine for a persondo not let a person wait for you and also do not wait for a person sothat you remain calm but because of the commandment of Godsupport those who come to you If a brother [F] spends a Sundaywith you support him because of the commandment of God If abrother comes to the monastery71 while you are in it support himuntil he finds a cell because of the commandment of God And doaccording to your capacity that which depends on you for you alsoif you go to a monastery you want to be helped For this is the com-mandment of God and these are the works of the cell my son

48 If you come out from the cell be careful72 so that you donot bring out the laden ship and empty it and you do not walk bythe sight of your eyes and the hearing of your ears Stay safe myson and let all the things that you see be profitable to you so thatyou return calm to your cell

49 Sitting in your cell my son have constantly the thought ofGod in your heart and his fear shall encircle you

50 For the fear of God drives out from the soul all sin corrup-tion and transgression

51 The one who has obtained the fear of God has obtained allgrace The one who has the fear of God has [G] treasuries filledwith all good things For the fear of God delivers the person fromsin and it is in the fear of God that everyone turns away from evil

52 Sitting in your cell keep the judgement before you and per-form the things of life Gird yourself about your loins with theteaching73 and you shall trample upon your bruised enemies

53 Do not be undisciplined my son but fear God and keep hiscommandments74

54 My son do not be the slave of your cowardice75 for humanglory Guard yourself against vainglory or else God shall scatteryour bones76

[F] Naples National Library IB9 fo 52v (p 4)[G] Naples National Library IB9 fo 53r (p 5)

71 Literally lsquomountainrsquo a word which designates a monastery or a monas-tic settlement

72 Literally lsquohold your heartrsquo73 Cf Eph 61474 Eccles 121375 Literally lsquoof his cowardicefearrsquo The Qasr el-Wizz fragment has lsquoof his

desire and his fearrsquo The Sahidic text is perhaps corrupted at this point theGreek reads μὴ γίνου δοῦλος τοῦ θελήματος σου ἕνεκα δόξης ἀνθρωπίνης

76 Cf Ps 526 Ezek 65

667THE SERMO ASCETICUS

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55 Do your entire work for God77 for God is not unjust to re-ward you according to your work78

56 Cleanse your heart my son so that God listens to youimmediately

56a Present yourself approved to God79

57 Do not restrain yourself and strive day after day and do notbe negligent so that your time does not cease from you and youcurse the day you were born

58 I bid you my son [H] do not walk with a person fromwhom you will not profit so that you do not fall upon your faceDo not walk with an angry person80 Do not befriend a slandererDo not walk with a drunkard Do not befriend an irascible personDo not walk with a garrulous person so that you become meekfor the meek will inherit the earth81 Do not befriend a hasty per-son Do not walk with a person who is friend with a woman or achild nor be friends with a woman Do not walk with someoneyounger than you so that you are not confused and do notgo backwards

59 If you make a friend let him be a believer a personwhose work surpasses yours a God-loving person a personwho does not look at the things of this world for it is thethings of this world that separate the person from God Do notbe friends with a person on account of the things of this worldfor it is the things of this world that separate the personfrom God

60 Rather be friends with a God-loving pauper a humble pau-per a hospitable pauper a pauper girded with the fear of God apauper who carries the cross a pauper who gives heed to God andhas a guard on his mouth82

61 My son befriend [I] everyone who fears God and keeps hiscommandments83

[H] Naples National Library IB9 fo 53v (p 6)[I] Naples National Library IB9 fo 54r (p 7)

77 Cf Col 32378 Following the Qasr el-Wizz fragment codex MONBON has lsquoyour heartrsquo

Cf Heb 61079 2 Tim 21580 Cf Prov 222481 Matt 5582 Cf Ps 140383 Cf Eccles 1213

ALIN SUCIU668

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62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

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67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

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67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

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70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

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73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

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Page 4: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

Although des Places was aware that Athos Lavra Γ8 fos 29vndash34v

contains the same work this codex remained inaccessible tohim10 Two other Athonite manuscripts have surfaced recentlyboth of them attributing the Sermo to the iconodule martyrStephen the Younger Panteleimon 114 fos 22rndash29r (fifteenthcentury) and Lavra Λ181 pp 67ndash75 (eighteenth century)11 Anew edition of the Greek text based on all the manuscripts iden-tified to date remains a desideratum

In 1970 Gerard Garitte edited the Georgian version of theSermo asceticus which is preserved in a single manuscript from theMonastery of St Catherine at Sinai (Georgian 35 fos 90rndash94r tenthcentury)12 According to Garitte the Georgian text was translatedfrom Greek This version is shorter omitting two large chunks ofthe text corresponding to sectsect11ndash49 and 67cndash83 of the Greek

The Geiez version is contained in only one manuscriptEMML 4493 fos 103rndash105r It was copied in 1528 CE and it iscurrently kept in the church of Gur Sellase in the region ofMoga-Weuroadeuroara (ሞጋ-ወደራ) in the North Seuroawa (ሸዋ) province13

The Ethiopic text was rendered from Arabic Interestingly itstops abruptly after sect78 of the Arabic text edited by Sauget theremaining part of the codex accommodating extracts from theAreuroagawi Meuroanfeuroasawi the Ethiopic name of the eighth-centuryEast Syrian mystic John of Dalyatha14 Additionally a Geieztranslation of sect37 of the Sermo asceticus features anonymously in

translation by T Vivian in T Vivian et al Words to Live By Journeys inAncient and Modern Egyptian Monasticism (Kalamazoo Cistercian Publications2005) pp 283ndash321

10 The manuscript was identified for the first time in J Darrouzes lsquoEtiennele Thebainrsquo in Dictionnaire de spiritualite ascetique et mystique vol 42 (ParisBeauchesne 1961) pp 1525ndash6 at 1525

11 Fr Filotheus Balan of Petru Voda Monastery Romania found the manu-scripts during a research trip to Mount Athos

12 G Garitte lsquoLe ldquoDiscours ascetiquerdquo drsquoEtienne le Thebain en georgienrsquoLe Museon 83 (1970) pp 73ndash93 for the description of the manuscript seeGaritte Catalogue des manuscrits georgiens litteraires du Mont Sinaeuroı (CSCO 165Subsidia 9 Louvain L Durbecq 1956) p 111

13 The manuscript is described in G Haile A Catalogue of EthiopianManuscripts Microfilmed for the Ethiopian Manuscript Microfilm Library AddisAbaba and for the Hill Monastic Manuscript Library Collegeville vol 10(Collegeville MN HMMLSt Johnrsquos University 1993) pp 181ndash8 See alsoA Bausi lsquoMonastic Literaturersquo in S Uhlig (ed) Encyclopaedia Aethiopicavol 3 HendashN (Wiesbaden Harrassowitz 2007) pp 993andash999b at 996a I amcurrently preparing the edition of the Geiez version

14 On John of Dalyatha see eg R Beulay lsquoPrecisions touchant lrsquoidentite etla biographie de Jean Saba de Dalyatharsquo Parole de lrsquoOrient 8 (1977ndash8) pp87ndash116

631THE SERMO ASCETICUS

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the Geuroadleuroa Abeuroaw Qddusan a Patericon collection that most likelyhas an Arabic Vorlage15

Although the Sermo asceticus has not been found until now inArmenian sectsect49ndash51 are included as two anonymous sayings in theArmenian translation of the systematic collection of theApophthegmata Patrum16 The same apophthegms are extant inGreek in several manuscripts the oldest of which is Athos LavraΒ37 inscribed in the year 970 CE17

Finally Stephen the Thebanrsquos Sermo asceticus is preserved alsoin Coptic in two fragmentary Sahidic parchment manuscriptsOne of them is a dismembered codex from the Monastery of ApaShenoute or the White Monastery as it is more commonly calledsituated near Sohag in Upper Egypt Fragments of another codexwere found in 1965 at Qasr el-Wizz in Nubia

THE SAHIDIC MANUSCRIPTS OF THE SERMOASCETICUS

Both Coptic manuscripts of the Sermo asceticus identified todate are incomplete The White Monastery codex has the siglumMONBON in the Corpus dei Manoscritti Copti Letterari(CMCL) database18 The only fragments of this manuscript

15 V Arras Geronticon (CSCO 476ndash7 Scriptores Aethiopici 79ndash80Louvain 1986) vol 1 p 291 (Geiez text) vol 2 p 198 (Latin translation)The saying also appears in the Arabic Patericon in Vaticanus arabicus 460 (fo144v) see J-M Sauget lsquoUne nouvelle collection ethiopienne drsquoApophthegmataPatrumrsquo Orientalia Christiana Periodica 31 (1965) pp 177ndash82 at 182 n 4

16 The text is available in the first volume of the Armenian Vitae PatrumՎարք սրբոց հարանց եւ քաղաքավարութիւնք նոցին ըստ կրկինթարգմանութեան նախնեաց vol 1 (Venice San Lazzaro 1855) pp 5601Latin translation in L Leloir Paterica armeniaca a PP Mechitaristis edita (1855)nunc latine reddita (CSCO 353 Subsidia 42 Louvain Secretariat du CorpusSCO1974) p 167 (frac14 32 R bc) French translation in L Regnault Les Sentences desPeres du desert vol 2 Nouveau recueil (2nd edn Sable-sur-Sarthe Solesmes1977) p 255

17 APSyst III46ndash47 See L Regnault Les Sentences des Peres du desertvol 3 Troisieme recueil (Sable-sur-Sarthe Solesmes 1976) p 71 LesApophtegmes des Peres Collection systematique Chapitres IndashIX ed J-C Guy(Sources chretiennes 387 Paris Les Editions du Cerf 1993) p 177 n 1 Onthis manuscript which received the siglum H in Jean-Claude Guyrsquos researchon the Greek collections of Apophthegmata Patrum see J-C Guy Recherchessur la tradition grecque des Apophthegmata Patrum (2nd edn SubsidiaHagiographica 36 Brussels Societe des Bollandistes 1984) p 120

18 Available online at httpwwwcmclit (retrieved June 2018) CMCL isan international project directed by Tito Orlandi which attempts to recon-struct virtually the dismembered manuscripts from the White Monastery

ALIN SUCIU632

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ctober 2018

which have been published until now are two folios kept in theBiblioteca Marciana in Venice which were edited without identi-fication by Giovanni Luigi Mingarelli in 178519 Almost two hun-dred years later Tito Orlandi re-edited them but mistakenlyattributed the text to Paul of Tamma another late-antiqueEgyptian ascetic author20 In a brief note published in 1997 EnzoLucchesi properly identified the Venice fragments as belonging toStephen the Thebanrsquos Sermo asceticus21 Moreover Lucchesiadded to the same manuscript five folios in Naples (BibliotecaNazionale IB9 fos 52ndash6)22 and one fragment in Paris (BnFCopte 1321 fo 87)23 In a previous article I identified two sup-plementary fragments of MONBON namely Paris BnF Copte1332 fo 42 and Oxford Bodleian Library MS Copt F 157(P)24

19 G L Mingarelli AEgyptiorum codicum reliquiae Venetiis in BibliothecaNaniana asservatae (Bologna Typis Laelii a Vulpe 1785) pp 328ndash37 (frac14no 15)

20 T Orlandi Paolo di Tamma Opere (CMCL Rome CIM 1988) pp 65ndash8 (semi-diplomatic edition of the Sahidic text) 116ndash21 (continuous Sahidic textand Italian translation) The text of the Venice fragments features in Orlandirsquosedition as Opus sine titulo

21 E Lucchesi lsquoUne version copte du Sermo asceticus drsquoEtienne leThebainrsquo Analecta Bollandiana 115 (1997) p 252 See also Lucchesi lsquoA pro-pos drsquoune edition recente des œuvres de Paul de Tammarsquo Studia OrientaliaChristiana Collectanea 28 (1995) pp 161ndash5 where Lucchesi already states thatthe Venice leaves do not belong to the same codex as the fragments from theworks of Paul of Tamma

22 These fragments belonged to the collection of the Cardinal StefanoBorgia and were formerly kept in the Museum at Velletri near Rome see GZoega Catalogus codicum Copticorum manu scriptorum qui in Museo BorgianoVelitris adservantur (Rome Typis Sacrae Congregationis de Propaganda Fide1810) p 570 (frac14 no 234) The fragments are held today together with a sig-nificant part of Borgiarsquos Sahidic manuscripts in the National Library inNaples see P Buzi Catalogo dei manoscritti copti borgiani conservati presso laBiblioteca Nazionale Vittorio Emanuele III di Napoli (Accademia dei Lincei ndashMemorie Ser IX 251 Rome Scienze e Lettere 2009) pp 222ndash3

23 Despite Lucchesirsquos correct identification of the Venice folios as Stephenthe Thebanrsquos Sermo asceticus they have continued to be treated as parts of theworks of Paul of Tamma in Vivian et al Words to Live By pp 286ndash7 lsquo[o]nescholar [scil Lucchesi] has argued that the untitled piece cannot belong toPaul in spite of the attribution in the manuscriptrsquo Actually the fragments ofStephen the Theban published by Orlandi feature no formal identification oftheir content They have been attributed to the codex of Paul of Tammarsquoswritings (MONBGU) on the sole basis of a slight palaeographicalresemblance

24 Suciu lsquoRevisiting the Literary Dossier of Stephen of Thebesrsquo p 307

633THE SERMO ASCETICUS

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Here is a tentative codicological reconstruction of codexMONBON

Although kept today in separate volumes the two fragments inthe National Library in Paris originally belonged to the same leafThey offer portions of Sermo asceticus sectsect7 10 11 () 21 23ndash428ndash9 31ndash2 Unlike the poor vestiges in Paris the next seven sur-viving leaves of the codex are intact They preserve sectsect38ndash74 of thetext As these seven folios are paginated consecutively from 1 to14 but the last of them bears on the verso the signature of quire11 (ⲓⲁ) it becomes obvious that the scribe started the paginationof the codex again after the tenth quire It was common practice

Location Call number Pagination Hair (H)Flesh (F)

Paris BnF Copte 1321 fo87thornBnF Copte 1332frag 42C

lost HF

1 foliomissing

Venice Marciana 192 fo 99 [1]2 HFNaples National Library IB9 fo 52 34 FHNaples National Library IB9 fo 53 56 HFNaples National Library IB9 fo 54 78 FHNaples National Library IB9 fo 55 910 HFNaples National Library IB9 fo 56 1112 FHVenice Marciana 192 fo 100 1314

(end ofquire 11)

HF

unknownnumberof foliosmissing

Oxford Bodleian Library MS CoptF 157(P)

lost (lastpage of thetext andcolophon)

HF

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among Coptic scribes to start anew the pagination of a manu-script while keeping consecutive the numbering of the quires25

This scribal practice can be misleading when we attempt to re-construct the succession of the leaves in fragmentary codices likethose from the White Monastery However as in the case ofMONBON the recovery of the signature of the quires proves tobe providential for the codicological reconstruction It can beestablished thus that the aforementioned cluster of folios repre-sents most of the manuscriptrsquos eleventh quire except for the firstleaf which has either been lost or not yet found Finally BodleianLibrary MS Copt F 157(P) is a small fragment having on itsrecto the end of sect107 and the beginning of sect108 which is the lastof the Sermo asceticus The verso of this fragment features vestigesof the codexrsquos colophon26

ⲙⲏ]ⲛⲁ ⲉⲗⲁⲭ ⲇ ⲓ ⲕ(ⲁⲓ) [ ]ⲇ ⲓ ⲕ(ⲁⲓ) ⲙⲁⲑⲉ [ⲟⲥ]2 ]ⲁⲡⲁ ⲭⲁⲏⲗ ⲡϣⲏⲣ ⲉ [ⲙ_ⲡ]ⲁⲧⲏⲣⲙ

ⲕⲁ]ⲗ ⲁⲙⲱⲛ ϩⲙ_ⲡⲧⲟϣ ⲡⲓⲟⲙ ϣⲗⲏⲗ ⲉϫ4 [ⲱⲛ ⲉⲡⲛⲟⲩⲧⲉ ⲕ]ⲱ ⲛⲁⲛ ⲉ_ ⲃⲟⲗ ⲙ_ⲡⲁϣⲁⲓ ⲛ_ⲛ ⲉⲛⲟ ⲃ ⲉ

] ⲁⲡⲕⲟⲥⲙⲟⲥ ⲧⲏⲣϥ_ ⲁⲩⲱ ⲛϥϯⲭ ⲁⲣ

6 [ⲉⲡⲉⲛⲕⲟⲩⲓ ⲛ_ ϩⲱⲃ ⲛ_ϭ]ⲓϫ ⲉⲧϭⲟϫⲃ_ ϫⲉ ⲙ_ⲡⲁⲧⲉⲛⲛⲟⲓ ⲕⲁ ⲗ[ⲱⲥ ⲁⲗⲗⲁ ⲉ_ϫⲓⲥⲃ]ⲱ ϥⲓ ϩⲁⲣⲟⲛ ⲉⲧⲃⲉ ⲡⲟⲥ ⲡⲁⲛⲧⲱⲕ ⲣ

8 [ⲁⲧⲟⲣ ⲁⲩⲱ ⲉϣⲱⲡⲉ] ⲁⲛϣⲱⲃⲧ_ ⲛ_ⲟⲩⲗⲉⲝⲓⲥ ϫⲉ ⲛⲧ ⲁⲛ[ⲥϩⲁⲓ ]ⲛⲟⲩⲧ ⲉ ⲙⲁⲩⲁϥ -

[ ] [Me]na the very humble deacon and [ ] the deacon andMatthe[w]

2 [ ] Apa Chael the son [of P]aterm[oute ][ ] Kalamon in the nome Fayyum Pray over

4 [us that God] forgives the multitude of our sins

25 For similar examples of discontinuous pagination in White Monasterycodices see eg E Lucchesi lsquoDeux nouveaux fragments sahidiques duPanegyrique de Gregoire le Thaumaturge par Gregoire de Nyssersquo AnalectaBollandiana 122 (2004) pp 277ndash82 at 279 T Orlandi lsquoUn codice copto delldquoMonastero Biancordquo Encomii di Severo di Antiochia Marco EvangelistaAtanasio di Alessandriarsquo Le Museon 81 (1968) pp 351ndash405 at 354ndash5 ASuciu lsquoCoptic Scribes and Manuscripts Dated and Datable Codices from theMonastery of Apa Shenoute I The Codices Inscribed by Victor Son ofShenoute (First Half of the 12th Century)rsquo Journal of Coptic Studies 16(2014) pp 195ndash215 at 207

26 This colophon was not edited in A van Lantschoot Recueil des colophonsdes manuscrits chretiens drsquoEgypte (Bibliotheque du Museon 1 Leuven J-BIstas 1929)

635THE SERMO ASCETICUS

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As is apparent from the information provided in the colophonthe manuscript was produced by several scribes including thedeacons Mena and Matthew However palaeographical argu-ments indicate that the deacon Matthew of Touton inscribed allthe fragments of the Sermo asceticus This scribe from theFayyum who had a distinctive handwriting copied several codi-ces for the White Monastery including two which are dated 656Era of the Martyrs (frac14 939ndash40 CE)27 On their basis we can safelydate the White Monastery manuscript of the Sermo asceticus tothe second quarter of the tenth century

Given that more than one scribe seems to have been involved incopying the White Monastery codex of the Sermo asceticus it isdifficult to establish which other fragments from the WhiteMonastery belonged to the same manuscript as it may beexpected to feature different handwriting styles Nevertheless itis impossible to attribute the fragments of the Sermo asceticus toMONBBQ one of the White Monastery codices that contain theSahidic version of Abba Isaiah of Scetisrsquo Asceticon as has beenproposed28 While it is true that Matthew of Touton both copied

[ ] the whole world and gives grace6 [to our little work of the] humble [hand] for we have not yetapprehended well [but still learn] Tolerate us because of theLord the Al-

8 [mighty and if] we corrupted a word for we have[transcribed] [ ] God alone

27 The colophons of these two manuscripts are edited in van LantschootRecueil des colophons pp 86ndash90 (frac14 nos 54ndash5) The first manuscript contains anencomium on the archangel Gabriel attributed to John Chrysostom see ELucchesi lsquoDeux temoins coptes de lrsquohomelie sur lrsquoarchange Gabriel attribueea Jean Chrysostomersquo Analecta Bollandiana 129 (2011) p 324 The colophonof this codex which does not have a CMCL siglum yet has survived on theverso of the fragment Vienna euroOsterreichische Nationalbibliothek K 351 Thesecond dated manuscript is MONBOQ which contains a sermon on theAscension attributed to Athanasius of Alexandria (CPG 2198 clavis coptica0446) and another one on Pentecost attributed to John Chrysostom (CPG4536 clavis coptica 0165) Apparently Matthew of Touton inscribed onlypages 84ndash92 of this codex including the colophon The first part of the manu-script came from the pen of another scribe who is not named in Matthewrsquoscolophon On the codicological reconstruction of MONBOQ see A SuciulsquoThe Borgian Coptic Manuscripts in Naples Supplementary Identificationsand Notes to a Recently Published Cataloguersquo Orientalia Christiana Periodica77 (2011) pp 299ndash325 at 317ndash19

28 Lucchesi lsquoUne version copte du Sermo asceticus drsquoEtienne le Thebainrsquop 252 lsquo[d]es indices codicologiques pointent du doigt lrsquoAsceticon drsquoIsaeuroıersquo

ALIN SUCIU636

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codex MONBBQ and collaborated in the production of MONBON a codicological detail precludes us from merging them into a sin-gle manuscript As has been explained above from the codex of theSermo asceticus has survived almost the totality of the eleventh quirewhich is paginated anew from 1 to 14 However from MONBBQare extant the last folio of quire 13 (Berlin Staatsbibliothek 1613fo 8) and the first of quire 14 (Vienna euroOsterreichischeNationalbibliothek K 9766) which are paginated 206 and 207 re-spectively29 This clearly demonstrates that the pagination of thecodex containing the Asceticon of Abba Isaiah did not start again withquire 11 This codicological argument eliminates the possibility ofattributing the fragments of Stephen the Thebanrsquos Sermo asceticus tothe same manuscript as theAsceticon of Abba Isaiah

Additionally to the White Monastery codex MONBON twofragmentary parchment leaves discovered in 1965 at Qasr el-Wizzin Nubia attest a portion of the Sermo asceticus (sectsect53ndash8)30 Theybelonged to a codex of small dimensions similar in format andpalaeographical aspect to the Sahidic manuscripts from theMonastery of Apa Jeremias at Saqqara31 On the basis of thispalaeographical resemblance to the Apa Jeremias codices whichare more or less securely dated around 600 CE we can tentativelydate the Qasr el-Wizz fragments of the Sermo asceticus to the latesixth or early seventh century32

Finally an ostracon containing the library catalogue of theMonastery of Apa Elias of the Rock in the Theban region prob-ably datable to the seventh century mentions that this monasterypossessed a book which included one or more discourses by ApaStephen the Anchorite (ⲁⲡⲁ ⲥⲧⲉⲫⲁⲛⲟⲥ ⲡⲁⲛⲁⲭⲱⲣ(ⲓⲧⲏⲥ))33 As

29 For the codicological reconstruction of this manuscript see Suciu lsquoTheBorgian Coptic Manuscriptsrsquo pp 307ndash9

30 There are two other palaeographically related fragments from the samecodex but their content has not yet been identified Dr Alexandros Tsakos(Bergen University) will soon publish the Coptic literary material from Qasrel-Wizz these fragments included

31 As I have checked only some black-and-white photographs of the frag-ments duly provided to me by A Tsakos I am not able to give the exactmeasurements of the leaves Presumably the fragments are kept today in theCoptic Museum in Cairo together with the other manuscripts found duringthe excavations at Qasr el-Wizz

32 On the dating of the manuscripts from the monastery of Apa Jeremias seeH Thompson The Coptic Version of the Acts of the Apostles and the PaulineEpistles in the Sahidic Dialect (Cambridge Cambridge University Press 1932) p x

33 R-G Coquin lsquoLe Catalogue de la bibliotheque du couvent de Saint-Elieldquodu rocherrdquo (ostracon IFAO 13375)rsquo Bulletin de lrsquoInstitut FrancaisdrsquoArcheologie Orientale 75 (1975) pp 207ndash39 at 211

637THE SERMO ASCETICUS

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Lucchesi has suggested it is likely that Stephen the Theban ismeant here34 Indeed the lemma of Stephenrsquos Commandments inParis BnF Grec 1598 calls him lsquoAbba Stephen the Anchoritersquo(Ἐντολαὶ τοῦ α ββᾶ Στεφάνου του α ναχωρητου) Unfortunately it isnot possible to know from the laconic reference in the ostracon ifthe Monastery of Apa Elias possessed a copy of the Sermo asceti-cus or of some other writing of Stephen the Theban

WAS THE SERMOASCETICUS ORIGINALLY WRITTEN IN COPTIC

In his thirty-ninth festal letter written for the occasion ofEaster 367 Athanasius of Alexandria included a list of biblicalbooks that he considered canonical35 Furthermore he mentionedother writings that although not part of the canon are useful forthe catechumens the Wisdom of Solomon Sirach EstherJudith Tobit the Didache (CPG 1735) and the Shepherd ofHermas (CPG 1052)

Although Athanasius warns that these texts are the only onesinvested with divine authority it does not mean that his proposalwas accepted as quod ubique quod ab omnibus There is rather goodevidence that long after Athanasius issued his paschal letterEgyptian Christians continued to use apocryphal and deutero-canonical books while at the same time they received with cir-cumspection the Apocalypse of John which was regarded ascanonical by the patriarch of Alexandria36 For example the

34 E Lucchesi lsquoRetractatio a propos de lrsquoidentification drsquoEtienne leThebainrsquo Analecta Bollandiana 125 (2007) pp 15ndash16 Lucchesi had proposedearlier that Stephen must be identified with the homonymous author mentionedby Palladius in Historia Lausiaca 114 and 553 see E Lucchesi lsquoVerslrsquoidentification drsquoEtienne de Thebesrsquo Analecta Bollandiana 116 (1998) p 106

35 The relevant passage can be found in S Athanase Lettres festales et pas-torales en copte ed L T Lefort 2 vols (CSCO 150ndash1 Scriptores coptici 19ndash20 Louvain Imprimerie orientaliste L Durbecq 1955) vol 1 pp 18ndash19(Sahidic text) vol 2 pp 36ndash7 (French translation) A Camplani Atanasio diAlessandria Lettere festali Anonimo Indice delle Lettere festali (Letture cris-tiane del primo millennio 34 Milan Paoline 2003) pp 510ndash11 On the back-ground of Athanasiusrsquo thirty-ninth festal letter see eg D Brakke lsquoCanonFormation and Social Conflict in Fourth-Century Egypt Athanasius ofAlexandriarsquos Thirty-Ninth Festal Letterrsquo Harvard Theological Review 87(1994) pp 395ndash419 Brakke lsquoA New Fragment of Athanasiusrsquos Thirty-NinthFestal Letter Heresy Apocrypha and the Canonrsquo Harvard Theological Review103 (2010) pp 47ndash66 Camplani Atanasio di Alessandria pp 498ndash503

36 It is not surprising that in the early phase of Coptic literature to whichbelong authors like Pachomius Paul of Tamma Shenoute and Besa one canhardly find any reference to the Apocalypse of John On the contrary the useof this text increases notably only after the seventh century CE It is likely that

ALIN SUCIU638

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writings of Paul of Tamma which have literary connections withthose of Stephen the Theban contain quotations from and allu-sions to the Acts of Paul and Thecla (CANT 211III) the Acts ofAndrew and Matthias in the City of the Cannibals (CANT 236)the Physiologus (CPG 3766) and the Apocalypse of Paul (CANT325)37 The fact that Paul mingled biblical and paracanonicalsources has even made some modern scholars speculate that hedid not represent mainstream monasticism but rather a solitaryform of asceticism which the church could not control38

Stephen the Theban who probably wrote not very long afterAthanasius penned his thirty-ninth festal letter used in his turnin the Sermo asceticus several extra-canonical texts including 6Ezra39 and 1 Clement In the following pages I will investigate

from this period date the so-called commentary on the Apocalypse attributedto Cyril of Alexandria (clavis coptica 0107) and the homily on the Twenty-Four Elders of the Apocalypse by Ps-Cyril of Jerusalem (clavis coptica 0560)On the use of the Apocalypse of John in Coptic Egypt see C Askeland lsquoTheSahidic Apocalypse in Early Islamic Egyptrsquo in M Sigismund M Karrer andU Schmid (eds) Studien zum Text der Apokalypse (Arbeiten zur neutestamen-tlichen Textforschung 47 Berlin and Boston Walter de Gruyter 2015) pp271ndash87

37 Paul of Tamma quotes from the Acts of Paul in De humilitate 10 (claviscoptica 0252) see D Brakke lsquoThe Making of Monastic Demonology ThreeAscetic Teachers on Withdrawal and Resistancersquo Church History 70 (2001) pp19ndash48 at 41 and D Bumazhnov lsquoReigentanz der zweuroolf Tugenden in der Seeleeines Demeuroutigen Eine Plotinreminiszenz bei dem koptischen Meuroonch Paulusvon Tamma Zum Problem der Traditionszuordnungen im freurouhen euroagyptischenMeuroonchtumrsquo in D Bumazhnov (ed) Christliches euroAgypten in der speuroatantikenZeit Akten der 2 Teuroubinger Tagung zum Christlichen Orient (7ndash8 Dezember2007) (Studien und Texte zu Antike und Christentum 79 Teuroubingen MohrSiebeck 2013) pp 93ndash111 at 101 n 38 Furthermore Paul alludes to theActs of Andrew and Matthias in De cella 117 (clavis coptica 0251) In De cella110 he refers to the Physiologus as Philippe Luisier has demonstrated in lsquoPaulde Tamma Lettre sur la cellule Une traduction francaisersquo in A Bastit-Kalinowska and A Carfora (eds) Vangelo trasmissione verita Studi in onore diEnrico Cattaneo nel suo settantesimo compleanno (Oi Christianoi 15 Trapani Ilpozzo di Giacobbe 2013) pp 265ndash83 at 268 Finally in De cella 2 Paul ofTamma mentions the Acherusian Lake which appears in several apocryphaltexts including the Book of Adam the Apocalypse of Paul and the Apocalypseof Peter see K P Copeland lsquoSinners and Post-Mortem ldquoBaptismrdquo in theAcherusian Lakersquo in J N Bremmer and I Czachesz (eds) Apocalypse ofPeter (Studies on Early Christian Apocrypha 7 Leuven Peeters 2003) pp91ndash107 at 103ndash4

38 L S B MacCoull lsquoPaul of Tamma and the Monastic PriesthoodrsquoVigiliae Christianae 53 (1999) pp 316ndash19 Brakke lsquoThe Making ofMonastic Demonologyrsquo

39 The quotation from 6 Ezra is analysed in A Suciu lsquoA Quotation from 6Ezra in the Sermo asceticus of Stephen the Thebanrsquo forthcoming in Apocrypha29 (2018)

639THE SERMO ASCETICUS

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the quotations from and references to 1 Clement in the Sermoasceticus As I will argue the quotations from 1 Clement are ofprime importance for establishing the original language of ourtext I hope that this research may bring some fresh ideas to theold debate concerning the priority of Coptic or Greek originalsfor certain Egyptian ascetic writings I will try to make this issueclearer before proceeding to the analysis of the select passages

It is notorious that in the absence of proper historical docu-mentation it is difficult to decide whether a text was originallycomposed in Greek or in Coptic solely on a linguistic basisSuffice to mention in this regard the failure of Rene Draguet todemonstrate that there is an early Coptic stratum detectable insome Greek ascetic texts like Athanasiusrsquo Life of Anthony (CPG2101) the Historia Lausiaca (CPG 6036) and the Asceticon ofIsaiah of Scetis40 Another way to establish the original languagein which a literary work was written is by examining the biblicalquotations However this method remains highly contentious be-cause translators usually adjusted quotations in order to conformthem to the version of the Bible in the target language It is there-fore not surprising to discover that the biblical quotations followthe Greek version of the Bible in Greek texts and the Coptic ver-sion in Coptic translations of the same works This adjustment ofbiblical quotations during the translation process constitutes aserious obstacle when we tackle the question of Greek versusCoptic originals

However the situation changes when we deal with quotationsfrom extra-canonical writings As these quotations are usuallymuch harder to identify than those from biblical texts translatorsand copyists could not adapt them so easily to the target languageConsequently they may shed a good deal of light on the questionof the original language of some Egyptian texts that exist both inGreek and in Coptic and whose original language is otherwise

40 R Draguet La Vie primitive de saint Antoine conservee en syriaque(CSCO 417ndash18 Scriptores syri 183ndash4 Louvain Secretariat du CorpusSCO1980) vol 2 pp 100ndash112 Draguet lsquoLe Chapitre de lrsquoHistoire Lausiaque surles Tabennesiotes derive-t-il drsquoune source coptersquo Le Museon 57 (1944) pp53ndash145 and 58 (1945) pp 15ndash95 Draguet lsquoUne nouvelle source copte dePallade Le ch VIII (Amoun)rsquo Le Museon 60 (1947) pp 227ndash55 Draguet LesCinq recensions de lrsquoAsceticon syriaque drsquoabba Isaıe 4 vols (CSCO 289ndash90 293ndash4 Scriptores syri 120ndash3 Louvain Secretariat du CorpusSCO 1968) vol 3pp 44ndash72

ALIN SUCIU640

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difficult to establish Stephen the Thebanrsquos Sermo asceticus ishighly relevant in this context because it quotes directly from anon-canonical text ie 1 Clement which has survived both inGreek and in Coptic (Akhmimic) allowing thus a proper com-parative study As we will see the evidence that can be gleanedfrom this comparison leans heavily in favour of a Coptic originalof the Sermo asceticus

In sectsect25ndash8 Stephen the Theban uses 1 Clement 171ndash6 in a dis-cussion about the humility of the saints mentioned in Jewishscriptures In this context he quotes an apocryphal saying ofMoses which appears in 1 Clement 17641 As this portion of thetext is lost in Sahidic because of the fragmentary state of themanuscripts I will refer here only to the Greek version of theSermo asceticus

Clement of Alexandria also quotes this apocryphal saying ofMoses in his fourth book of the Stromata (CPG 1377) under theform ἐγὼ δέ εἰμι ἀτμὶς ἀπὸ χύτρας43 However in view of the factthat Stephen obviously knew 1 Clement since he quotes from itelsewhere in the Sermo asceticus there can be no doubt that theApostolic Father was his immediate source

1 Clement 17642 Sermo asceticus 27

Ἐγὼ δέ εἰμι ἰσχνόφωνος καὶβραδύγλωσσος καὶ πάλινλέγει Ἐγὼ δέ εἰμι ἀτμὶςἀπὸ κύθρας

πρόσεχε Μωϋσῇ λέγοντιἰσχνόφωνος εἰμι καὶ ἀτμὶς ἐκτῆς χύτρας

lsquoBut I am weak of speech andslow of tonguersquo And he saysagain lsquoBut I am smoke from the potrsquo

Pay attention to Moses who sayslsquoI am weak of speech and smokefrom the potrsquo

41 The quotation was identified for the first time by M Aubineau Homeliespascales (cinq homelies inedites) (Sources chretiennes 187 Paris Les Editionsdu Cerf 1972) p 240

42 Greek text from J B Lightfoot The Apostolic Fathers part 12 Clementof Rome (London Macmillan 1890) p 65

43 See Clement Stromata IV171064 in Clemens Alexandrinus vol 2Stromata Buch IndashVI ed O Steuroahlin and L Freurouchtel (GCS 52 BerlinAkademie-Verlag 1985) p 295

641THE SERMO ASCETICUS

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Given that this passage could not be traced to any canonicaltext some of the scribes who copied the Sermo asceticus musthave found it suspicious Thus it is omitted in the codex LavraΓ8 but also in the Arabic and Ethiopic versions which can ultim-ately depend at this point on a textual tradition represented by theAthonite manuscript

In Sermo asceticus sect71 Stephen warns the monk against rashjudgement In ascetic literature judging others is strictly forbid-den not only because it goes against the teaching of the Scriptures(cf Matt 71 Luke 637 41 John 87 Ro 21 etc) but also be-cause one of the cardinal virtues of the solitary monk is humilityand mourning over onersquos own sins Judging others is actually ademonic temptation meant to disturb the hesychia the peace ofmind As Graham Gould adroitly writes the lsquonumber of storiesillustrating the necessity of not judging others and the urgencywith which abstaining from judgement was commended confirmsthe importance of the problem of judgementrsquo for the earlyEgyptian monks44 It is in this context that Stephen the Thebanquotes from what he calls lsquothe written wordrsquo Notably the Sahidicand the Greek texts are different at this point albeit they expressthe same idea

Sermo asceticus 71 (Sahidic) Sermo asceticus 71 (Greek)

ⲉⲧⲃⲉ ⲡϣⲁϫⲉ ⲉⲧⲥⲏϩ ϫⲉ

ⲉⲧⲉⲧⲛⲟ ⲛϩⲏⲏⲃⲉ ⲉϫⲛⲛⲉⲛⲟⲃⲉ

ⲛⲛⲉⲧϩⲓⲧⲟⲩⲱⲧⲉⲛ ⲉⲧⲉⲧⲛⲱⲡ

ⲙⲡⲉⲩϣⲱⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛ ⲛⲉ

χάριν τοῦ λόγου τοῦγεγραμμένου πενθήσατε ἐπὶ ταῖςταλαιπωρίαις ἀλλήλων καὶλογίζεσθε ὅτι τὰ ὑστερήματααὐτῶν ὑμῶν ἐστιν

( ) because of the written wordlsquoMourning over the sins of yourneighbours you are counting theirshortcomings to be yoursrsquo

( ) because of the written wordlsquoMourn over the miseries of oneanother and reckon that theirshortcomings are yoursrsquo

44 G Gould The Desert Fathers on Monastic Community (Oxford EarlyChristian Studies Oxford Clarendon Press 1993) p 123

ALIN SUCIU642

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In fact the passage offers a direct quotation from 1 Clement26 As this part of 1 Clement is preserved in Greek but also intwo Akhmimic Coptic manuscripts we can analyse it in both lan-guages Interestingly while the Greek Sermo asceticus does notcorrespond to the original text of 1 Clement the Sahidic followsexactly what we find in the Akhmimic version

Albeit written in different dialects the quotation from 1Clement in the Sahidic Sermo asceticus and the parallel Akhmimictext are lexically and syntactically identical which cannot beexplained as a mere accident By contrast the Greek Sermo asceti-cus diverges so much from the original text of 1 Clement that itcannot under any circumstances be called a quotation of it des-pite the fact that this is precisely what it claims to be

Furthermore while the quotation in the Greek Sermo asceticusdiffers from the original 1 Clement it presents several featureswhich seem to indicate that it is a translation from the CopticThus the word order does not follow the original Greek text of 1Clement but the Coptic placing the verb at the beginning of eachclause of the quotation rather than at the end the verb λογίζομαιlsquoto count to reckonrsquo seems to be rather a translation of theCoptic ⲱⲡ than a synonym of κρίνω which is used by Clement in

1 Clement 26 (Akhmimic)45 1 Clement 26 (Greek)46

ⲉⲧⲉⲧⲛⲣ ϩⲏⲃⲉ ⲁϫⲛⲛⲛⲁⲃⲉ

[ⲛⲛⲉⲧ]ϩⲓⲧⲟⲩⲱⲧⲛⲉ ⲉⲧⲉⲧⲛⲱⲡ

ⲙⲡⲟⲩϣⲧⲁ ϫⲉ ⲛⲱⲧⲛⲉ ⲛⲉ

ἐπὶ τοῖς παραπτώμασιν τῶνπλησίον ἐπενθεῖτε τὰὑστερήματα αὐτῶν ἴδια ἐκρίνετε

Mourning over the sins of yourneighbours you are counting theirshortcomings to be yours

You mourned over the trespassesof your neighbours you judgedtheir shortcomings to be yours

45 C Schmidt Der erste Clemensbrief in altkoptischer euroUbersetzung (Texte undUntersuchungen 321 Leipzig J C Hinrichs 1908) p 33 F ReurooschBruchsteuroucke des ersten Clemensbriefes nach dem achmimischen Papyrus derStrassburger Universiteuroats- und Landesbibliothek mit biblischen Texten derselbenHandschrift (Strasbourg Schlesier amp Schweikhardt 1910) p 5

46 Lightfoot The Apostolic Fathers part 12 pp 18ndash19

643THE SERMO ASCETICUS

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his letter the conjunction ὅτι stands for the Coptic ϫⲉ and doesnot appear in the parallel passage of 1 Clement in Greek

If a Greek original of the Sermo asceticus is admitted then onemust suppose that the translator into Coptic either knew byheart 1 Clement or went through the pain of searching for thesource of the quotation found it and adapted it according to theCoptic version of this writing However such a possibility mustbe excluded from the outset because as we have seen the quota-tion in the Greek Sermo asceticus does not correspond to the par-allel passage in 1 Clement making it difficult for the translator toidentify its source

One additional remark is in order here concerning the shift intense between the Coptic and the Greek texts of the Sermo asceti-cus at the beginning of the quotation The quotation in Greek fea-tures an imperative whereas the Sahidic is a focalizedcircumstantial clause If we hypothesize that the Greek is in fact atranslation of the Coptic it is apparent that this discrepancy isdue to the fact that the Greek translator failed to identify thequotation from 1 Clement and tried to adapt the text according toJames 49 and 51 which must have sounded more familiarταλαιπωρήσατε καὶ πενθήσατε καὶ κλαύσατε (49) κλαύσατεὀλολύζοντες ἐπὶ ταῖς ταλαιπωρίαις ὑμῶν (51)

Because the translators could not find its source this passagefrom 1 Clement was problematic for the ancient translators of theSermo asceticus For example while keeping the imperative clauseof the Greek text the Arabic translator (or a later scribe) misat-tributed the quotation to Paul

as it is written in Paul lsquoCry over your sins of one another and as toyour shortcomings consider that they are yoursrsquo

In its turn the Geiez version mentions that the text appears lsquointhe Lawrsquo (በውስተ ሕ[ግ])

EMML 4493 fo 104v col C lines 32ndash6

በከመ ጽሑፍ በውስተ ሕ[ግ] ኢትርኣዩ ኣበሳ ቢጽክ[ሙ] በበይናቲክሙ ወሐል[ዩ] ሕፀፀክሙ ከመ ለክሙ ይእቲ

as it is written in the Law lsquoDo not see the sin of each another andconsider your deficiency as it is yoursrsquo

It is thus obvious that the quotation from 1 Clement 26 was chal-lenging not only for the Greek translator but also for those who

ALIN SUCIU644

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rendered the Sermo asceticus into Arabic and Geiez As to theGeorgian this version does not contain the portion of the textthat interests us here Because none of the translators was able tofind the source of the quotation they all tried to explicate thetext as can be judged from the fact that each version gives a dif-ferent text at this point It is only the Sahidic that follows ad lit-teram the Coptic version of 1 Clement

Furthermore in sect43 b which is extant only in Sahidic Stephenthe Theban refers again to 1 Clement this time to 306 lsquoGoddetests those who praise themselves alonersquo47 Unfortunately asthis paragraph of the Sermo asceticus does not appear in Greekwe cannot compare properly the two texts Nevertheless we canobserve again that the Sahidic obviously depends on the Copticversion of 1 Clement

In the light of this evidence it is tempting to speculate thatStephen the Theban wrote the Sermo asceticus in Coptic and ei-ther used the Akhmimic version of 1 Clement or more likely alost Sahidic version which served as a model for the Akhmimictext Thus we can propose a Coptic original of the Sermo asceticus

1 Clement 306 (Greek)48 1 Clement 306(Akhmimic)49

Sermo asceticus43b (Sahidic)

αὐτεπαινετοὺς γὰρμισεῖ ὁ θεός

ⲡⲛⲟⲩⲛⲧⲉ ⲅⲁⲣ ⲙⲁⲥⲧⲉ

ⲛⲛⲉⲧⲧⲙⲁⲓeuroⲟⲙⲙⲁⲩ ⲟⲩⲁⲉⲉⲧⲟⲩ

ⲡⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲛⲛⲉltⲧgtⲧⲙⲁⲓⲟ

ⲙⲙⲟⲟⲩ ⲙⲁⲩⲁⲁⲩFor God detests thosewho praise themselves

For God detests thosewho praise them-selves alone

God detests thosewho praise them-selves alone

47 Remarkably the same passage appears in an ascetic text attributed toPachomius De monacho iniuriae memore (CPG 23541) see L T Lefort Œuvresde S Pachome et de ses discιples 2 vols (CSCO 159ndash60 Scriptores coptici 23ndash4Louvain Imprimerie orientaliste L Durbecq 1956) vol 1 p 3 ⲡⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉⲙⲡⲉⲧⲧⲙⲁⲓeuroⲟ ⲙⲙⲟϥ ⲟⲩⲁⲁϥ (lsquoGod detests whoever praises himself alonersquo)

48 Lightfoot The Apostolic Fathers part 12 p 9749 Schmidt Der erste Clemensbrief p 80

645THE SERMO ASCETICUS

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from which derive the other versions according to the followingstemma

My philological argument remains to be re-evaluated once weunderstand better the fourth-century social and historical contextin which ascetics like Stephen the Theban wrote Nevertheless itis perhaps time to challenge the conventional view according towhich most if not all monastic literary productions of the periodwere written in Greek Thus even in cases such as the Lives ofPachomius or the letters of Antony which were at least originallyaddressed to audiences that spoke Coptic scholars have preferredto postulate Greek originals50 This position primarily rests onthe assumption that during the fourth century and later nativeEgyptian monks were not capable of writing texts charged with aspecific theological vocabulary One may recall for example thatFrancois Halkin spoke about lsquolrsquoimpuissance nativersquo that preventedCoptic-speaking Pachomian monks from composing narrativesabout the founder of the Koinonia51 According to Halkin it was

50 On the problem of the original language of the Lives of Pachomius see PRousseau Ascetics Authority and the Church in the Age of Jerome and Cassian(Oxford Historical Monographs Oxford Oxford University Press 1978) pp245ndash7 For the Letters of Antony see P Luisier lsquoAutour drsquoun livre recent etdes lettres de S Antoinersquo Orientalia Christiana Periodica 61 (1995) pp 201ndash13 who argues in favour of a Greek original

51 F Halkin Sancti Pachomii Vitae Graecae (Subsidia hagiographica 19Brussels Societe des Bollandistes 1932) p 103

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rather the Hellenist monks who put together the first Lives ofPachomius which were only later translated into Coptic

On the other hand if we favour the pre-eminence of Greekoriginals for Egyptian ascetic writings it is hard to explain the ap-pearance of such a prolific author as Shenoute of Atripe who ob-viously wrote Coptic52 It is likely that Shenoute did not appearin a vacuum but other authors who used Coptic as a literary lan-guage must have preceded him For his part Tito Orlandi hasargued that one such author who wrote Coptic was the MiddleEgyptian ascetic Paul of Tamma53 It is thus possible to imaginethat Shenoute sprang up in a historical context in whichPachomius Paul of Tamma and Stephen the Theban had alreadyused Coptic as a literary vehicle In this case Stephen theTheban could rightly be considered as one of the early authors ofCoptic literature

EDITION OF THE SAHIDIC TEXT OF THE SERMOASCETICUS

The following edition is semi-diplomatic However the supra-lineation system does not reproduce that of the manuscript beingstandardized by the editor In the translation the paragraphs fol-low the numbering system established by Sauget in his edition ofthe Arabic version of the Sermo asceticus which was subsequentlyadopted by des Places for the Greek text and by Garitte forthe Georgian

52 Enzo Lucchesi for example believes that Shenoute also wrote at leastsome of his texts in Greek something which cannot be completely ruled outsee his article lsquoChenoute a-t-il ecrit en grecrsquo in Melanges AntoineGuillaumont Contributions a lrsquoetude des christianismes orientaux (CahiersdrsquoOrientalisme 20 Geneva Patrick Cramer 1988) pp 201ndash10

53 Orlandi Paolo di Tamma See also Luisier lsquoPaul de Tammarsquo p 267who agrees that Paul of Tammarsquos De cella may have been written in Copticalthough he leaves the question open For arguments concerning the fact thatPaul wrote in Coptic see A Suciu lsquoSitting in the Cell The LiteraryDevelopment of an Ascetic Praxis in Paul of Tammarsquos Writings With anEdition of Some Hitherto Unknown Fragments of De Cellarsquo JTS NS 68(2017) pp 141ndash71 at 159ndash60

647THE SERMO ASCETICUS

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BnF Copte 1321 fo 87r thorn BnF Copte 1332 frag 42Cv

unknown number of lines missing unknown number of lines missing[ ] [ [[ ]ⲧⲃ[ ⲙ [[ ] ⲁⲩⲱ [ⲙ] ⲁⲩⲱ [ⲡⲇⲓⲁ]ⲡⲉⲣϯⲧⲱⲛ ϩⲛ ⲃⲟⲗⲟ [ⲥ ⲛⲁϣϭⲙ]ⲗ ⲁⲁⲩ ⲛϩⲱⲃ- ϭⲟⲙ ⲉⲣ [ⲟⲕ ⲁⲛ][ⲙ]ⲡ ⲉⲣϣⲱⲡⲉ ϣⲱⲡⲉ [ⲉⲕⲙⲟⲧⲛ][ⲉ]ⲕⲟ ⲛⲛⲁϣⲧ ⲉⲕⲑⲃⲃⲓⲏ [ⲩ ⲉ][ϫ]ⲉ ⲛⲅⲙⲟⲩ ϩⲁ ⲣⲱⲙⲉ ⲛ[ⲓⲙ-][ⲑ]ⲏ ⲙⲡⲉⲕⲟⲩⲟ ϭⲱϣⲧ ⲉ[ⲡⲉⲕ][ⲉⲓϣ]- ⲥⲁϩ ⲛⲑⲉ [ⲁϥ][ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲱ ⲙⲟⲟϣ[ⲉ ϩⲛ][ⲡⲁϣ]ⲏⲣⲉ ⲉⲕⲟ ⲑⲃⲃⲓⲟ [ⲉϥⲕⲱ][ ] ⲙ ⲛⲁⲛ ⲛ [ⲟⲩⲥⲙⲟⲧ]

unknown number of lines missing ϫⲉⲕ[ⲁⲥ[ ] [ ϣⲱ [ⲡⲉ[ ⲡⲱ]ⲧ ⲛⲧⲉ [ⲩⲛⲟⲩ] ⲟ [ⲛⲛⲁⲓ] ⲧⲏⲣⲟⲩ [] ⲡ [[ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲙ unknown number of lines missing[ ]ϥ ⲱ ⲡⲁ

[ϣⲏⲣ]ⲉ ⲁⲗ[ⲗⲁ ϣ]ⲱⲡⲉ ⲛ

[ⲣⲙⲣ]ⲁϣ ϫⲉ ⲛ[ⲣⲙⲣ]ⲁϣ ⲛⲉⲧ

[ⲛⲁⲕ]ⲗⲏⲣⲟⲛⲟ[ⲙⲉⲓ ⲙ]ⲡⲕⲁϩ

margin

ALIN SUCIU648

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BnF Copte 1321 fo 87v thorn BnF Copte 1332 frag 42Cr

unknown number of lines missing unknown number of lines missing[ ] [ ] [[ ]- [ ]-[ϭⲱϣⲧ ⲉⲓ]ⲏⲥⲁⲓⲁⲥ ϭⲱϣⲧ ⲉⲡ[ⲧⲉ][ⲉϥⲱ]ϣ ⲉⲃⲟⲗ ⲉϥ ⲗⲱⲛⲏⲥ ⲡⲁ[ϣⲏ][ϫⲱ] ⲙⲙⲟⲥ ϫⲉ ⲉⲣⲉ ⲣⲉ ⲉⲁⲡⲛⲟⲩⲧ [ⲉ][ⲧⲛ]ⲇ ⲓⲕⲁⲓeuroⲟⲥⲩ ⲧⲙⲁⲓⲟϥ ⲉⲧ ⲃ [ⲉ][ⲛⲏ] ⲧⲏⲣⲥ ⲟ ⲛⲑⲉ ⲡⲉϥⲑⲃⲃⲓⲟ[ⲛⲛⲉ]ⲓⲧⲟⲉⲓⲥ ⲛϣ ⲙⲟⲟϣⲉ ϩⲛⲟⲩ

[ⲣⲱ ⲙ]ⲡⲉⲕⲉⲙ ϩⲏⲕⲉ ⲡⲁϣ [ⲏⲣⲉ][ⲧⲟ ⲉⲃⲟ]ⲗ- ϫⲉϣⲁⲣ [ⲉⲧⲙⲛⲧ][ⲁⲩⲱ ⲡⲉ]ⲛϫⲟⲉⲓeuroⲥ ϩⲏⲕⲉ [ⲑⲃⲃⲓⲉ ⲡ][ⲁϥϯⲥⲃ]ⲱ ⲛⲛⲉ ⲣⲱⲙⲉ [-][ⲧⲟⲩⲏϩ] ⲛⲥⲱϥ ⲙⲡⲉⲣ[ ][ϫⲉ ⲉⲧⲉⲧ]ⲛϣⲁⲛ [[ⲉⲣ ϩⲱⲃ ⲛ]ⲓⲙ ⲛ unknown number of lines missing[ⲧⲁⲩⲟⲩⲉϩ]ⲥ ⲁ ϩⲛ ⲉ [ ] ϫ ⲉ[[ⲙⲙⲟⲟⲩ ⲛⲏⲧ]ⲛ [ ]ⲛⲉⲧϣ[

unknown number of lines missing ⲕⲁⲧⲁ ⲧ[ⲉⲛⲧⲟ][ ] ⲛ ⲗⲏ ⲙⲡ[ⲉⲭⲥ][ ] ⲛ ⲧⲁⲣⲉⲕ[ⲥⲉⲣⲃⲉ ⲉⲡ][ ]ⲛⲉ ⲛⲟⲩⲧⲉ [ⲁⲩⲱ ⲡ]

ⲛⲟⲩⲧⲉ [ⲛⲁⲕ-ⲥⲉⲣⲃⲉ ⲉⲡ[ⲛⲟⲩⲧⲉ]ⲛϥϩⲗⲟ [ϭⲛⲅⲥⲟ[ⲟⲩⲛ ⲙⲡⲉϥ]ⲟⲩⲱ[ϣ

margin

649THE SERMO ASCETICUS

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Venice Marciana 192 fo 99r

[ⲁ]ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ϭⲱϣⲧ ϩⲏⲧϥϣⲱⲡⲉ ⲛⲑⲉ ⲛ ⲛⲟⲩⲙⲟⲧⲛⲉⲥⲛⲉⲓⲥⲁϩ ⲛⲛⲉⲉⲃ ⲡⲁϣⲏⲣⲉ ⲧⲁⲁⲕ

ⲉⲧⲉ ⲣϩⲙⲙⲉ ⲙ ⲉⲡⲛⲟⲩⲧⲉ ϩⲛⲡⲉⲩϫⲟⲓ ⲉⲕ 5 ⲧⲉⲕϭⲟⲙ ⲧⲏⲣⲥ ϭⲱϣⲧ ⲉⲃⲟⲗ ⲧⲁⲣⲉϥⲙⲓϣⲉ ⲉϩ

ϩⲏⲧϥ ⲙⲡⲧⲏⲩ ⲣⲁⲓ ⲉϫⲱⲕ ⲛϥϫⲉ ⲉϥⲛⲏⲩ ⲛⲁⲕ ⲥⲕⲉⲡⲁⲍⲉ ⲙ

ϩⲛⲁϣ ⲛⲥⲁ- ⲙⲟⲕ ⲛϥϯⲏ ⲛϥⲉⲓ ⲛⲧⲏⲩ ⲛ 10 ϭⲟⲙ ⲛⲁⲕ ⲛϥⲛⲟⲩⲃⲉ ⲏ ⲛϥ ⲙⲓϣⲉ ⲙⲛⲛⲉⲧ

ⲉⲓ ⲛⲧⲏⲩ ⲛϩⲉ ⲙⲓϣⲉ ⲛⲙⲙⲁⲕⲃⲱⲱⲛ- ϫⲉ ⲁϫⲉⲛ ⲡⲛⲟⲩⲧⲉ

ϣⲱⲡⲉ ⲉⲕϫⲟⲟⲣ ⲛⲅⲛⲁⲉϣϭⲙ

ϩⲙⲡⲡⲟⲗⲩ 15 ϭⲟⲙ ⲁⲛ ⲉⲉⲣⲗⲁ

ⲙⲟⲥ ⲛⲅⲱϣ ⲁⲩ ⲁⲗⲗⲁⲉⲃⲟⲗ ϫⲉ ⲧⲱ ⲉⲣϣⲁⲛⲡⲣⲱⲙⲉ

ⲟⲩⲛⲅ ⲡⲧⲏⲩ ⲧⲱⲃϩ ⲙⲡⲛⲟⲩ

ⲛⲉⲙϩⲓⲧ ⲛⲅ ⲧⲉ ϣⲁⲣⲉⲡ

ⲉⲓ ⲡⲧⲟⲩⲣⲏⲥ 20 ⲛⲟⲩⲧⲉ ϯ ϭⲟⲙ

ⲛⲅⲛⲓⲃⲉ ⲉϩⲟⲩⲛ ⲛⲁϥ ⲛϥⲣⲟⲉⲓⲥϩⲙⲡⲁⲕⲩⲡⲟⲥ ⲉⲣⲟϥ ⲛϥⲙⲁϩϥⲛⲧⲉⲛⲁϩⲏⲛⲉ ⲛⲥⲟⲫⲓⲁ ϩⲓϯ ⲙⲡⲉⲩⲥⲧⲟⲓ- ⲙⲛⲧⲣⲉⲙⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 25 ϩⲏⲧ ⲛϥϫⲓ

ⲧⲉⲕⲣⲓ ⲡⲁ ⲙⲟⲉⲓⲧ ϩⲏⲧϥ

ϣⲏⲣⲉ ⲙⲡⲉⲣ ⲉϩⲟⲩⲛ ⲉⲡⲉϥ

ϣⲱⲡⲉ ⲛⲑⲉ ⲛ ϣⲟϫⲛⲉ-ⲛⲓⲕⲣⲓⲧⲏⲥ- ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲉⲣϩⲓⲥⲉ ⲉⲧⲱ 30 ⲧⲉⲕⲣⲓ ⲙⲡⲣⲃϩ ⲁⲩⲱ ⲥⲉⲛⲁ ϣⲱⲡⲉ ⲉⲕ

ⲥⲱⲧⲙ ⲉⲣⲟⲕ ⲥⲟⲣⲙ ⲉⲃⲟⲗ-ⲉⲕϩⲛⲟⲩϩⲓⲥⲉ ⲛⲏⲫⲉ ⲙⲙⲟⲕ

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Venice Marciana 192 fo 99v

ϫⲉ ⲉⲕϩⲙⲟⲟⲥ ⲙⲁⲩⲁⲁⲕ ϫⲉ ⲡ

ⲛⲁϣ ⲛϩⲉ ⲙⲡⲣ ⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲉⲣ ⲑⲉ ⲛⲛⲓⲧⲃⲛⲏ ⲛⲛⲉltⲧgtⲧⲙⲁ

ⲉⲧϫⲱⲣⲙ ⲛ ⲓⲟ ⲙⲙⲟⲟⲩ ⲙⲁⲩ

ⲥⲁⲡⲣⲱⲙⲉ ⲁⲗ 5 ⲁⲁⲩ-ⲗⲁ ⲁⲣⲓⲡⲣⲱⲙⲉ ϣⲁϥϭⲱϣⲧ ⲇⲉ

ⲛⲧⲟϥ ⲉⲧϫⲱ ⲛⲧⲟϥ ⲉϫⲙⲣⲉⲙ ⲛⲥⲁⲡⲧⲃ ⲡⲉϣⲗⲏⲗ ⲛ

ⲛⲏ- ⲛⲉⲧⲑⲃⲃ ⲓⲏⲩ-ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ⲕⲁ ⲟⲩ ⲧⲉⲕⲣⲓ ⲙⲡⲣ

ⲣⲟⲉⲓⲥ ⲛⲧⲟⲟⲧⲕ ⲕⲁ ⲗⲁⲁⲩ ⲙⲙⲣ

ⲙⲡⲉⲣⲕⲁ ⲡⲥⲱ ⲣⲉ ⲛⲧⲟⲟⲧⲕ ⲙⲁ ϩⲛⲧⲣⲓ ⲉⲣⲉ ϩⲱ ⲉⲡⲉϩⲟⲟⲩ

ⲡⲉⲕϩⲏⲧ ϩⲛ 15 ⲡⲉϩⲟⲟⲩ ⲉⲛⲉϥ

ⲕⲏⲙⲉ- ϩⲃⲏⲩⲉ ⲧⲁⲣⲉⲕⲁⲗⲗⲁ ⲉⲣ ⲡⲉⲕⲥⲱ ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲙⲁ ⲛⲉⲣⲡⲉ ⲙⲡ ⲡⲛⲟⲃⲉ ⲛⲧⲟϥ

ⲛⲟⲩⲧⲉ ⲛⲅⲉⲣϫ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉ

ⲛⲉⲕⲙⲉⲉⲩⲉ 20 ⲣⲟϥ ⲉⲧⲙⲁⲁϥ-ⲧⲁⲣⲉⲕϫⲡⲟ ⲛⲁⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲙⲉⲉⲩⲉ ⲉⲧⲥ ⲧⲉⲕⲣⲓ ⲡⲣⲟⲥⲙⲟⲛⲧ - ⲕⲁⲣⲧⲏⲣⲉⲓ ⲉ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲛⲉⲕϣⲗⲏⲗ

ⲧⲉⲕⲣⲓ ⲙⲡⲉⲣ 25 ⲙⲛⲛⲉⲕⲛⲏⲥⲕⲁ ⲡⲉⲕϩⲏⲧ ⲉ ⲧⲓⲁ ⲙⲛⲡⲁϫⲓⲥⲉ ⲛⲧⲟⲟⲧⲕ ⲅⲱⲛ ⲙⲡⲉⲕⲟⲩⲇⲉ ⲙⲡⲉⲣ ϩⲏⲧ ⲧⲁⲣⲉⲕϫⲁⲥⲧⲕ ϭⲱ ϩⲛⲛⲁⲡⲧⲃ

ϩⲙⲡϣⲟϫ 30 ⲃⲟ ⲙⲡϩⲏⲧⲛⲉ ⲙⲡⲉⲕ ϫⲉ ⲁϫⲉⲛ ϯⲣⲏ

ϩⲏⲧ ⲟⲩⲇⲉ ⲛⲏ ⲙⲛⲡⲧⲃⲃⲟ

ⲙⲡⲣⲧⲙⲁⲓⲟⲕ

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ⲙⲉⲛⲗⲁⲁⲩ ⲛⲁ ⲛⲟⲩⲧⲉ ϫⲡⲟϥ

ⲛⲁⲩ ⲉⲡⲛⲟⲩⲧⲉ- ⲛⲁⲕ ⲛⲣⲙⲛⲏⲓeuroⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲧⲁⲣⲉϥϫⲣⲟ ⲉⲙ

ⲧⲉⲕⲣⲓ ⲛⲧⲉ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ

ⲟⲩⲥⲟⲛ ⲉⲛ ϩⲉⲛ 5 ⲉⲧϯ ⲛⲙⲙⲁⲕϣⲁϫⲉ ⲉϩⲟⲩⲛ ϫⲉ ⲡⲣⲣⲟ ⲛⲙⲡⲁ

ⲛⲁⲕ ⲙⲡⲉⲣⲕⲁ ⲑⲟⲥ ⲡⲉ ⲡⲙⲉⲉⲩⲉ

ⲡⲉⲕϩⲏⲧ ϩⲓⲱ ⲙⲡⲛⲟⲩⲧⲉ ⲉⲧⲉⲟⲩ ⲧⲁⲣⲉⲕϭⲱ ⲡⲗⲟⲅⲓⲥⲙⲟⲥ ⲡⲉⲉⲕⲙⲟⲧⲛ ⲛⲧⲉ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲡⲉⲕϩⲏⲧ ϭⲱ ⲧⲉⲕⲣⲓ ϯ ⲉϩⲟⲩⲛ

ⲉϥⲥϭⲣⲁϩⲧ ϫⲉ ⲉϩⲣⲁⲕ ⲧⲁⲣⲉⲕⲛⲁϣⲉ ⲙⲙⲉⲉⲩⲉ ϫⲓ ⲙⲡⲉϩⲙⲟⲧⲛⲧⲣⲓ- ⲛⲧⲣⲓ ϫⲉ ⲟⲩⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧ 15 ⲧⲉⲧⲣⲓ ⲛⲟⲩϩ

ⲣⲓ ⲕⲁ ⲟⲩⲙⲉ ⲙⲟⲧ-ⲗⲉⲧⲁ ϩⲛⲣⲱⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲉⲕϣⲁⲛⲕⲁ ⲣⲓ ⲙⲡⲣⲧⲥⲁⲣⲱⲕ ⲉⲃⲟⲗ ⲕⲁ ⲃⲟⲕ ⲉⲥⲱϣⲙⲟⲩⲣⲟⲉⲓⲥ ⲛⲧⲟ 20 ⲛⲥⲁⲣⲱⲙⲉⲟⲧⲕ ϫⲛⲛⲉⲩⲥ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣ

ⲁ ⲣⲙⲉⲕ ⲉⲃⲟⲗ ⲕⲁ ⲡⲣⲱⲙⲉ ⲉ

ⲧⲁⲣⲉⲕϭⲱ ϩⲛ ϭⲱϣⲧ ϩⲏⲧⲕ ⲛⲁⲡⲧⲃⲃⲟ ⲛⲧⲉ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣⲡⲉⲡⲛⲁ ⲉⲧⲟⲩ 25 ϭⲱϣⲧ ⲛⲥⲁ

ⲁⲁⲃ ⲉⲣϣⲃⲏⲣ ⲣⲱⲙⲉ ⲧⲁⲣⲉⲕⲉⲣⲟⲕ- ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲉⲧⲃⲉ ⲧⲉⲛ

ⲧⲉⲕⲣⲓ ⲡⲱⲧ ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ

ⲛⲥⲁⲡⲙⲉⲉⲩⲉ 30 ⲧⲉ ϥⲓ ϩⲁⲛⲉⲧⲉⲧⲟⲩⲁⲁⲃ ⲁⲩⲱ ⲛⲏⲩ ⲉϫⲱⲕ-ⲡⲙⲉⲉⲩⲉ ⲙⲡ ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ

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ⲉⲣ ⲟⲩⲕⲩⲣⲓⲁⲕⲏ ⲡⲥⲱⲧⲙ ⲛⲛⲉⲕϩⲁϩⲧⲏⲕ ϥⲓ ⲙⲁⲁϫⲉ-ϩⲁⲣⲟϥ ⲉⲧⲃⲉ ⲧⲉⲛ ϣⲱⲡⲉ ⲉⲕⲧⲁⲛ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ϩⲏⲩ ⲡⲁϣⲏ

ⲧⲉ- 5 ⲣⲉ ⲉⲕϣⲁⲛ

ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ

ⲉⲓ ⲉⲡⲧⲟⲟⲩ ⲉⲕ ⲙⲁⲣⲟⲩⲉⲣϩⲏⲩ

ϩⲓⲱⲱϥ ϥⲓ ϩⲁ ⲛⲁⲕ ⲧⲁⲣⲉⲕⲣⲟϥ ϣⲁⲛⲧⲉϥ ⲃⲱⲕ ⲉⲧⲉⲕⲣⲓ

ϭⲉⲛ ⲟⲩⲣⲓ ⲉⲧⲃⲉ 10 ⲉⲕⲙⲟⲧⲛ -ⲧⲉⲛⲧⲟⲗⲏ ⲙⲡ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲛⲟⲩⲧⲉ ⲁⲩⲱ ⲣⲓ ⲡⲁϣⲏⲣⲉⲡⲉⲧⲡⲏϩ ϣⲁ ⲕⲁ ⲡⲙⲉⲉⲩⲉ ⲙⲡⲣⲟⲕ ⲕⲁⲧⲁ ⲧⲉⲕ ⲛⲟⲩⲧⲉ ϩⲙⲡⲉⲕ

ϭⲟⲙ ⲁⲣⲓϥ ϫⲉ ⲛ 15 ϩⲏⲧ ⲛⲛⲁⲩ ⲛⲓⲙ

ⲧⲟⲕ ϩⲱⲱⲕ ⲉⲕ ⲛⲧⲉⲧⲉϥϩⲟⲧⲉϣⲁⲛⲃⲱⲕ ⲉⲩ ⲕⲱⲧⲉ ⲉⲣⲟⲕ-ⲧⲟⲟⲩ ⲕⲛⲁⲟⲩ ϫⲉ ϣⲁⲣⲉⲑⲟⲧⲉ

ⲱϣ ⲉⲧⲣⲉⲩϯ ⲧⲟ ⲙⲡⲛⲟⲩⲧⲉⲟⲧⲟⲩ ⲛⲙⲙⲁⲕ 20 ⲛⲟⲩϫⲉ ⲉⲃⲟⲗ ϩⲛ

ⲧⲉⲛⲧⲟⲗⲏ ⲅⲁⲣ ⲧⲉⲯⲩⲭⲏ ⲛⲛⲟ

ⲙⲡⲛⲟⲩⲧⲉ ⲧⲉ ⲃⲉ ⲛⲓⲙ ϩⲓⲧⲁⲧⲁⲓ ⲛⲁⲓeuroⲛⲉ ⲛⲉϩ ⲕⲟ ⲛⲓⲙ ϩⲓⲁⲛⲟⲃⲏⲩⲉ ⲛⲧⲣⲓ ⲡⲁ ⲙⲓⲁ ⲛⲓⲙ-ϣⲏⲣⲉ- 25 ⲡⲉⲛⲧⲁϥϫⲡⲟ

ⲉⲕⲛⲏⲩ ⲉⲃⲟⲗ ⲛⲁϥ ⲛⲑⲟⲧⲉ

ϩⲛⲧⲣⲓ ⲕⲁ ⲡⲉⲕ ⲙⲡⲛⲟⲩⲧⲉϩⲏⲧ ⲙⲙⲟⲕ ϫⲛ ⲁϥϫⲡⲟ ⲛⲁϥ ⲛⲛⲉⲕⲉⲛ ⲡϫⲟⲓ ⲭⲁⲣⲓⲥⲙⲁ ⲛⲓⲙ-ⲉⲃⲟⲗ ⲉϥⲟⲡⲧ ⲛⲅ 30 ⲡⲉⲧⲉⲟⲩⲉⲛⲧⲁ ϥϣⲟⲩⲟϥ ⲛⲅⲙⲟⲟ ⲙⲙⲁⲩ ⲛⲑⲟⲧⲉ

ϣⲉ ⲉⲧⲃⲉ ⲡⲛⲁⲩ ⲙⲡⲛⲟⲩⲧⲉ ⲟⲩⲛⲛⲛⲉⲕⲃⲁⲗ ⲙⲛ ⲧⲁϥ ⲙⲙⲁⲩ ⲛ

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Col A 33ndash4 ⲛⲧⲉϥϩⲟⲧⲉ] ⲙⲡⲉϥⲟⲩⲱϣ ⲙⲛⲧⲉϥϩⲟⲧⲉ B (the Qasr el-Wizz fragment) k Col B 14 ⲡⲉⲕϩⲏⲧ] ⲡⲉⲕϩⲱⲃ B k

ⲉϩⲉⲛⲁϩⲱⲱⲣ ⲙ ⲙⲛⲧⲣⲱⲙⲉ-ⲉⲩⲙⲉϩ ⲛⲁⲅⲁ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉⲡⲉⲟⲑⲟⲛ ⲛⲓⲙ ϫⲉ ⲟⲩ ⲉⲧϣⲟⲩϣⲁⲣⲉⲑⲟⲧⲉ ⲙⲡ ⲉⲓⲧ ϫⲛⲛⲉⲡⲛⲟⲩⲧⲉ ⲧⲟⲩϫⲉ 5 ⲛⲟⲩⲧⲉ ϫⲉⲉⲣⲉⲡⲣⲱⲙⲉ ⲉⲡ ⲛⲉⲕⲕⲉⲉⲥ ⲉⲃⲟⲗⲛⲟⲃⲉ- ⲡⲉⲕϩⲱⲃ ⲧⲏⲣϥⲁⲩⲱ ϩⲛⲑⲟⲧⲉ ⲁⲣⲓϥ ⲉⲧⲃⲉ ⲡⲙⲡⲛⲟⲩⲧⲉ ⲉⲣⲉ ⲛⲟⲩⲧⲉ-ⲟⲩⲟⲛ ⲛⲓⲙ ⲣⲓ 10 ⲛⲛⲟⲩⲁⲇⲓⲕⲟⲥ ⲅⲁⲣⲕⲉ ⲙⲙⲟⲟⲩ ⲉⲃⲟⲗ ⲁⲛ ⲡⲉ ⲡⲛⲟⲩⲧⲉⲉⲙⲡⲉⲑⲟⲟⲩ- ⲉⲧⲱⲱⲃⲉ ⲛⲁⲕⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ ⲕⲁⲧⲁ ⲡⲉⲕϩⲱⲃ-ⲣⲓ ⲕⲁ ⲧⲉⲕⲣⲓ ⲧⲃⲃⲉ ⲡⲉⲕϩⲏⲧⲥⲓⲥ ⲙⲡⲉⲕⲉⲙ 15 ⲡⲁϣⲏⲣⲉ ⲧⲁⲧⲟ ⲉⲃⲟⲗ ⲛⲅⲉⲣ ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱⲛⲉϩⲃⲏⲩⲉ ⲙ ⲧⲙ ⲉⲣⲟⲕ ϩⲛⲟⲩⲡⲱⲛϩ ⲙⲟⲣⲕ ϭⲉⲡⲏ-ⲛⲧⲉⲥⲃⲱ ⲉϫⲛ ⲧⲁϩⲟⲕ ⲉⲣⲁⲧⲕⲧⲉⲕϯⲡⲉ- 20 ⲛⲟⲩⲥⲱⲧⲡ ⲙⲡⲁⲩⲱ ⲉⲕⲉϩⲱⲙ ⲉ ⲛⲟⲩⲧⲉ-ϫⲛⲛⲉⲕϫⲓϫⲉ ⲙⲡⲉⲣⲕⲁⲧⲉⲭⲉϫⲉⲉⲩⲉ ⲉⲩⲟⲩ ⲙⲙⲟⲕ ⲙⲁⲩⲁⲱϣϥ - ⲁⲕ ⲛⲅϯ ⲛⲟⲩⲙⲡⲉⲣϣⲱⲡⲉ 25 ϩⲟⲟⲩ ⲛⲥⲁⲟⲩϩⲟⲛⲁⲧⲥⲃⲱ ⲡⲁ ⲟⲩ ⲛⲅϣⲱⲡⲉϣⲏⲣⲉ ⲁⲗⲗⲁ ⲛⲁⲙⲉⲗⲏⲥ ⲛⲧⲉⲁⲣⲓϩⲟⲧⲉ ϩⲏⲧϥ ⲡⲉⲕⲟⲩⲟⲉⲓϣⲙⲡⲛⲟⲩⲧⲉ ⲛⲅ ⲟⲩⲱ ⲛⲧⲟⲟⲧⲕ ϩⲁⲣⲉϩ ⲉⲛⲉϥⲉⲛ 30 ⲛⲅⲥⲟⲩⲉⲣ ⲡⲉϩⲟⲧⲟⲗⲏ- ⲟⲩ ⲛⲧⲁⲩϫⲡⲁϣⲏⲣⲉ ⲙⲡⲉⲣⲣ ⲡⲟⲕ-ϩⲙϩⲁⲗ ⲛⲧⲉϥ ϯϩⲱⲛ ⲉⲧⲟⲟⲧⲕϩⲟⲧⲉ ϩⲛⲟⲩⲉⲟⲟⲩ ⲡⲁϣⲏⲣⲉ ϫⲉ ⲙ

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ⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲡⲓⲥⲧⲟⲥ ⲟⲩⲣⲱⲙⲉ ⲛⲅⲛⲁϯ ⲣⲱⲙⲉ ⲉⲣⲉⲡⲉϥ

ϩⲏⲩ ⲉⲣⲟϥ ⲁⲛ ϩⲱⲃ ϫⲟⲥⲉ ⲉ

ϫⲛⲛⲉⲕⲉⲓ ⲉ ⲡⲱⲕ ⲟⲩⲣⲱϫⲙⲡⲉⲕϩⲟ- 5 ⲙⲉ ⲙⲙⲁⲓⲛⲟⲩ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲧⲉ ⲟⲩⲣⲱⲙⲉ

ⲟⲩⲣⲉϥϭⲱⲛⲧ ⲛϥϭⲱϣⲧ ⲁⲛ ⲉ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲛⲁⲡⲉⲓⲙⲁ ϫⲉ

ⲣⲉϥⲕⲁⲧⲁⲗⲁ ⲛⲁⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲗⲉⲓ- 10 ⲡⲱⲣϫ ⲙⲡⲣⲱⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉ-ⲟⲩⲣⲉϥϯϩⲉ ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲣⲱⲙⲉ ⲉⲧⲃⲉ ⲛⲁ

ⲣⲉϥⲕⲱϩ ⲡⲉⲓⲙⲁ ϫⲉ ⲛⲁ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ 15 ⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲟⲩϩⲁϩ ⲛϣⲁϫⲉ ⲡⲱⲣϫ ⲙⲡⲣⲱⲧⲁⲣⲉⲕϣⲱⲡⲉ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉⲉⲕⲟ ⲛⲣⲙⲣⲁϣ ⲁⲣⲓϣⲃⲏⲣ ⲛⲧⲟϥ

ϫⲉ ⲛⲣⲙⲣⲁϣ ⲉⲩϩⲏⲕⲉ ⲙⲙⲁⲓⲛⲉⲧⲛⲁⲕⲗⲏⲣⲟ 20 ⲛⲟⲩⲧⲉ-ⲛⲟⲙⲉⲓ ⲙⲡⲕⲁϩ ⲟⲩϩⲏⲕⲉ ⲉϥⲑⲃ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲃⲓⲏⲩ-ϣⲧⲉⲣⲧⲓⲣ ⲟⲩϩⲏⲕⲉ ⲉⲙⲙⲁⲓ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ϣⲙⲙⲟ-ⲟⲩⲣⲱⲙⲉ ⲉϥⲟ ⲛ 25 ⲟⲩϩⲏⲕⲉ ⲉϥϩⲏⲕ

ϣⲃⲏⲣ ⲉⲩⲥϩⲓⲙⲉ ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ ϩⲛⲑⲟⲧⲉ ⲙⲡ

ⲟⲩⲇⲉ ⲙⲡⲉⲣⲕⲁ ⲛⲟⲩⲧⲉ-ⲙⲛⲧϣⲃⲏⲣ ⲛⲁⲕ ⲟⲩϩⲏⲕⲉ ⲉϥϥⲉⲓ

ⲙⲛⲟⲩⲥϩⲓⲙⲉ ⲥⲟⲥ -ⲙⲡⲉⲣⲙⲟⲟϣⲉ 30 ⲟⲩϩⲏⲕⲉ ⲉϥϭⲱϣⲧ

ⲙⲛⲟⲩⲕⲟⲩⲓ ⲉⲣⲟⲕ ⲉⲡⲛⲟⲩⲧⲉ ⲉⲟⲩⲛϫⲛⲛⲉⲕⲧⲁϩⲧ ⲟⲩϩⲁⲣⲉϩ ϩⲛⲧⲉϥ

ⲛⲅⲉⲓ ⲉⲡⲁϩⲟⲩ- ⲧⲁⲡⲣⲟ-ⲉⲕϣⲁⲛⲕⲁ ⲟⲩϣ ⲡⲁϣⲏⲣⲉ ⲁⲣⲓϣ

ⲃⲏⲣ ⲛⲁⲕ ⲕⲁⲁϥ 35 ⲃⲏⲣ ⲉⲣⲱⲙⲉ

Col A 26 ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ added later

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ⲛⲓⲙ ⲉϥⲉⲣϩⲟⲧⲉ ⲛⲁϥ ϫⲉ ⲛⲧⲟϥϩⲏⲧϥ ⲙⲡⲛⲟⲩ ⲡⲉⲧⲛⲁⲧⲁϫⲣⲉ

ⲧⲉ ⲁⲩⲱ ⲉϥϩⲁ ⲡⲉⲕϩⲏⲧ ⲛⲁϥ

ⲣⲉϩ ⲉⲛⲉϥⲉⲛ ⲛϥϫⲓ ϩⲗⲟϭⲧⲟⲗⲏ- 5 ⲛⲧⲉⲡⲉϥⲕⲱϩⲧ

ⲙⲡⲉⲣⲕⲁ ⲧⲉⲕ ϣⲱⲡⲉ ⲛϩⲏⲧⲕ ϩⲉⲗⲡⲓⲥ ϩⲛⲣⲱ ⲛϥⲣⲱⲕϩ ⲛⲛⲉⲕⲙⲉ ⲡⲁϣⲏⲣⲉ ⲉⲧ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ-ⲃⲉ ⲧⲙⲟⲧⲛⲉⲥ ⲙ ϭⲱϣⲧ ⲉⲡⲛⲟⲩ

ⲡⲉⲓⲙⲁ ⲧⲁⲣⲉⲕ 10 ⲧⲉ ⲡⲁϣⲏⲣⲉ ⲧⲁϭⲱ ⲉⲕⲟ ⲛⲣⲙϩⲉ- ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱ

ⲛⲉϫ ⲡⲉⲕⲣⲟⲟⲩϣ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲡϫⲟⲉⲓⲥ ⲧⲁ ⲥⲱⲧⲙ ⲛⲥⲁⲡⲛⲟⲩⲣⲉϥϥⲓ ⲣⲟⲟⲩϣ ⲧⲉ ⲡⲁϣⲏⲣⲉϩⲁⲣⲟⲕ- 15 ⲧⲁⲣⲉⲡⲛⲟⲩⲧⲉ

ⲕⲁ ⲧⲉⲕϩⲉⲗⲡⲓⲥ ⲥⲱⲧⲙ ⲉⲣⲟⲕ-ϩⲙⲡⲛⲟⲩⲧⲉ ⲡⲁ ⲡⲱⲧ ⲉϩⲟⲩⲛ ⲉⲣⲟϥϣⲏⲣⲉ ϫⲉ ⲛⲧⲟϥ ⲧⲁⲣⲉϥⲡⲱⲧ

ⲡⲉⲧⲛⲁⲙⲟⲟⲛⲉ ⲉϩⲟⲩⲛ ⲉⲣⲟⲕ ⲛϥⲙⲙⲟⲕ- 20 ⲧⲥⲁⲃⲟⲕ ⲉⲡⲉϥ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ ⲛⲟⲙⲟⲥ ⲛϥⲟⲩⲉⲉⲓⲥ ⲉⲣⲟⲕ ⲛⲉϩ ⲡⲉϥⲥⲟⲟⲩⲛ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁ ⲉⲣⲟⲕ ⲛϥϣⲱ

ⲥⲁⲛⲟⲩϣⲕ ⲡⲉ ⲛⲁⲕ ⲛϫⲁⲩ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲥⲕⲉ 25 ⲙⲟⲉⲓⲧ ⲥⲟⲩⲡⲁⲍⲉ ⲙⲙⲟⲕ ⲧⲉⲛ ⲡⲉⲕϩⲏⲧ ⲉ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲧⲁϫ ϩⲟⲩⲛ ⲉⲣⲟϥ ⲧⲁⲣⲉ ⲡⲉⲕϩⲏⲧ ⲣⲉϥⲙⲟⲟϣⲉ ⲛⲙ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁϫⲓ ⲙⲁⲕ ⲉϥⲥⲟⲩ

ⲙⲟⲉⲓⲧ ϩⲏⲧⲕ 30 ⲧⲱⲛ-ⲕⲁ ⲡⲛⲟⲩⲧⲉ ϣⲱⲡⲉ ⲉⲕⲁϣⲉ

ⲛⲁⲕ ⲛⲃⲟⲏ ⲉⲣⲟϥ ⲛⲧⲉⲩϣⲏ

ⲑⲟⲥ ⲡⲁϣⲏⲣⲉ ⲙⲛⲡⲉϩⲟⲟⲩ ϫⲉ ⲛⲛⲅϯ ⲕⲁⲣⲡⲟⲥ ⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ

ALIN SUCIU656

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Naples National Library IB9 fo 54v

ⲉⲓⲥ ⲉⲣⲟⲕ- ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲥⲁⲛⲟⲩϣⲕ ϩⲙⲡ ϩⲟϫϩⲉϫ ⲧⲁ

ϫⲟⲉⲓⲥ ϫⲉ ⲛⲧⲟϥ ⲣⲉⲕϣⲱⲡⲉ

ⲡⲉⲧⲛⲁϯ ⲛⲁⲕ ϩⲙⲡⲉⲙⲧⲟⲛ-ⲛⲛⲁⲓⲧⲏⲙⲁ 5 ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲙⲡⲉⲕϩⲏⲧ- ϩⲓⲥⲉ ⲧⲁⲣⲉⲕ

ⲉⲕϣⲁⲛⲁⲓⲧⲉⲓ ϣⲱⲡⲉ ϩⲙⲛⲟⲩϩⲱⲃ ⲛⲧⲟ ⲡⲉⲙⲧⲟⲛ ⲁⲩⲱⲟⲧϥ ⲙⲡⲛⲟⲩ ⲛⲛⲉⲕⲙⲉⲥⲧⲉ

ⲧⲉ ⲙⲡⲉⲣⲉⲓ ⲉⲡⲁ 10 ⲟⲩϩⲱⲃ ⲉϥϩⲟ

ϩⲟⲩ ϫⲉϣⲁⲣⲉ ⲥⲉ ϫⲉ ϩⲓⲧⲉⲛ

ⲡⲛⲟⲩⲧⲉ ϫⲉⲛⲧ ϩⲁϩ ⲛϩⲓⲥⲉ ⲉⲣⲉ

ⲡⲣⲱⲙⲉ ⲉⲛⲁⲩ ⲡⲣⲱⲙⲉ ⲛⲁ

ϫⲉ ϥⲛⲁϩⲩⲡⲟ ⲛⲟⲩϩⲙ -ⲙⲓⲛⲉ ⲁⲗⲗⲁ 15 ⲡⲁϣⲏⲣⲉ ⲉⲓϯ ⲥ

ϩⲙⲡⲉⲕϩⲏⲧ ⲃⲱ ⲛⲁⲕ ϩⲛⲛⲉⲧⲏⲣϥ ⲁⲓⲧⲉⲓ ⲁⲩⲱ ϩⲓⲟⲟⲩⲉ ⲙⲡⲱ

ⲕⲛⲁϫⲓ- ⲛⲁϩ ⲉⲓⲧⲁⲗⲟⲡⲁϣⲏⲣⲉ ⲉⲕϩⲙⲟ ⲙⲙⲟⲕ ⲉϩⲣⲁⲓ

ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ 20 ⲉϫⲛⲛⲉϩⲓⲟⲟⲩⲉ

ⲕⲁ ⲧⲡⲩⲗⲏ ⲉⲧ ⲉⲧⲥⲟⲩⲧⲱⲛ-ϭⲏⲩ ⲙⲡⲉⲕⲉⲙ ⲙⲡⲉⲣⲙⲟⲟϣⲉ

ⲧⲟ ⲉⲃⲟⲗ- ϩⲛⲟⲩϭⲱⲱⲙⲉⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲙⲟⲟϣⲉ

ⲧⲉⲕⲣⲓ ⲕⲁ ⲧⲉⲛ 25 ⲛⲧⲟϥ ⲉⲕⲥⲟⲩ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ⲧⲱⲛ ϩⲛϩⲱⲃ

ⲧⲉ ⲛⲧⲟⲟⲧⲕ - ⲛⲓⲙ-ⲉϣⲱⲡⲉ ⲉⲕ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛϣⲁⲛⲟⲩⲱϣ ⲥⲁϭⲓⲛⲉⲣϩⲱⲃ

ⲡⲁϣⲏⲣⲉ ⲕⲛⲁ 30 ⲛⲓⲙ-ϫⲓ ⲥⲃⲱ ⲉⲕ ⲙⲡⲉⲣϣⲱϣ

ϣⲁⲛⲙⲉⲣⲉ ⲥⲱ ⲙⲛⲧⲏⲩ ⲛⲓⲙ-ⲧⲙ ⲕⲛⲁϫⲓ- ϣⲱⲡⲉ ⲛⲧⲟϥ

657THE SERMO ASCETICUS

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Naples National Library IB9 fo 55r

ⲉⲕⲧⲁϫⲣⲏⲩ ⲙⲁⲓⲛⲟⲩⲧⲉ ⲧⲏ

ⲉϫⲛⲛⲉⲧⲥⲏϩ ⲣⲟⲩ-ⲁⲩⲱ ⲡⲛⲟⲙⲟⲥ ϫⲓ ϭⲉ ⲛⲁⲕ ⲛⲇⲁⲩ

ⲙⲡⲛⲟⲩⲧⲉ ⲕⲁ ⲉⲓⲇ ⲉϥⲱϣ

ⲁϥ ϩⲙⲡⲉⲕ 5 ⲉⲃⲟⲗ ⲉⲣⲉⲥⲁⲟⲩⲗ

ϩⲏⲧ ⲛⲛⲁⲩ ⲡⲏⲧ ⲛⲥⲱϥⲛⲓⲙ- ϫⲉ ⲁⲛⲅ ⲟⲩⲟⲩϩⲟⲣ

ⲥⲱⲧⲙ ⲇⲁⲇ ⲉϥⲙⲟⲟⲩⲧ ⲁⲩⲱⲉϥⲱϣ ⲉⲃⲟⲗ ⲁⲛⲅ ⲟⲩⲡⲏⲓ ⲛⲟⲩ

ⲉϥϫⲱ ⲙⲙⲟⲥ 10 ⲱⲧ-ϫⲉ ⲛⲥⲁⲃⲏⲗ ϫⲉ ⲛⲁⲓ ϭⲉ ⲧⲏⲣⲟⲩ ⲡⲁ

ⲡⲉⲕⲛⲟⲙⲟⲥϣⲟ ϣⲏⲣⲉ ⲁⲓϫⲟⲟⲩ

ⲟⲡ ⲛⲁⲓ ⲙⲙⲉⲗⲉ ⲉⲧⲃⲉ ⲡⲉⲑⲃⲃⲓⲟ-ⲧⲏ ⲛⲉⲓⲛⲁⲧⲁ ϫⲓ ⲇⲁⲩⲉⲓⲇ ⲛⲁⲕ

ⲕⲟ ⲡⲉ ϩⲙⲡⲁⲑⲃ 15 ⲟⲛ ⲛⲥⲙⲟⲧ ⲉⲣⲉ

ⲃⲓⲟ- ⲛⲉϥϫⲁϫⲉ ⲡⲏⲧ

ⲁⲩⲱ ⲟⲛ ϫⲉ ϯⲛⲁ ⲛⲥⲱϥ ⲉϥⲱϣ

ⲧⲉⲗⲏⲗ ⲉϫⲙ ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ

ⲡⲉⲕϣⲁϫⲉ ⲛⲑⲉ ⲡⲱⲧ ⲛⲥⲁⲛⲁⲙⲡⲉⲛⲧⲁϥϭⲛ 20 ϫⲁϫⲉ ⲛⲧⲁⲧⲁ

ϩⲁϩ ⲛϣⲱⲗ ϩⲟⲟⲩ ⲁⲩⲱ ⲛ

ⲁⲩⲱ ⲙⲁⲣⲉⲡ ⲛⲁⲕⲧⲟⲓ ⲙⲡⲟⲩϣⲁϫⲉ ⲙⲡⲛⲟⲩ ⲱϫⲉⲛ-ⲧⲉ ϩⲗⲟϭ ϩⲛⲧⲉⲕ ⲇⲁⲩⲉⲓⲇ ⲙⲉⲛ ⲥⲱ

ⲧⲁⲡⲣⲟ ⲛⲑⲉ ⲛ 25 ⲙⲁⲧⲓⲕⲟⲥ ⲉϥ

ⲇⲁⲩⲉⲓⲇ ϫⲉ ⲁ ⲙⲓϣⲉ ⲟⲩⲃⲉ ⲛ

ⲛⲉⲕϣⲁϫⲉ ϩ ϫⲓϫⲉⲉⲩⲉ ⲉⲧⲟⲩ

ⲗⲟϭ ϩⲛⲧⲁϣⲟⲩ ⲟⲛϩ ⲉⲃⲟⲗ ⲉϥⲱⲃⲉ ⲉϩⲟⲩⲉ ⲑⲁⲣⲉⲓ ⲙⲡⲛⲟⲩ

ⲉⲟⲩⲉⲃⲓⲱ ϩⲛ 30 ⲧⲉ ⲉϥⲙⲓϣⲉ ⲉ

ⲣⲱⲓ- ϫⲱϥ ⲉⲧⲃⲉ ⲧⲉϥ

ⲇⲁⲩⲉⲓⲇ ⲅⲁⲣ ⲉϥ ⲡⲣⲟϩⲁⲓⲣⲉⲥⲓⲥ

ϣⲟⲟⲡ ⲙⲡⲣⲟ ⲉⲧⲉ ⲟⲩⲉⲛⲧⲁϥⲥ

ⲥⲱⲡⲟⲛ ⲛⲙ

ALIN SUCIU658

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Naples National Library IB9 fo 55v

ⲉϩⲟⲩⲛ ⲉⲣⲟϥ- ⲧⲏⲣⲥ ⲙⲡϫⲁϫⲉⲛⲧⲟⲕ ϭⲉ ϩⲱ ⲛⲧⲉⲧⲉⲙⲗⲁⲁⲩ

ⲱⲕ ⲱ ⲡⲁ ϫⲓ ⲧⲏⲩⲧⲛ ⲛ

ϣⲏⲣⲉ ⲁⲣⲓϫⲁⲣ ϭⲟⲛⲥ -ϩⲏⲧ ⲛⲅⲱϣ 5 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ ⲟⲥ ϫⲉ ⲛⲧⲁϥϯ

ⲡⲱⲧ ⲛⲥⲁⲛⲁ ϭⲟⲙ ⲛⲛⲁⲡⲟⲥϫⲁϫⲉ ⲧⲁⲧⲁϩⲟ ⲧⲟⲗⲟⲥ ⲙⲙⲁⲧⲉ-ⲟⲩ ⲉⲧⲉ ⲙⲙⲉⲉⲩⲉ ⲡⲥⲱⲧⲏⲣ ⲱϣ

ⲛⲉⲉⲑⲟⲟⲩ ⲉⲧϯ 10 ⲉⲃⲟⲗ ϫⲉ ⲡⲉϯϫⲱ

ⲛⲙⲙⲁⲕ ⲁⲩⲱ ⲙⲙⲟϥ ⲛⲏⲧⲛ

ⲛⲛⲁⲕⲧⲟⲓ ⲙ ϯϫⲱ ⲙⲙⲟϥ ⲛⲟⲩ

ⲡⲟⲩⲱϫⲉⲛ ⲟⲛ ⲛⲓⲙ ϫⲉ ⲣⲟ

ϯⲛⲁⲗⲟϫϩⲟⲩ ⲛⲥⲉ ⲉⲓⲥ-ⲧⲙⲉϣϭⲙϭⲟⲙ 15 ⲏ ⲛⲅϫⲓ ⲛⲁⲕ ⲛⲧ

ⲉⲁϩⲉⲣⲁⲧⲟⲩ ⲥⲉ ⲙⲛⲧϫⲱⲱⲣⲉ

ⲛⲁϩⲉ ϩⲁⲣⲁⲧⲟⲩ ⲛ ⲓⲏⲥⲟⲩ ⲡϣⲏ

ⲛⲛⲁⲟⲩⲉⲣⲏⲧⲉ- ⲣⲉ ⲛⲛⲁⲩⲏ ⲡϫⲉ ⲁⲕⲙⲟⲣⲧ ⲛⲟⲩ ϫⲱⲱⲣⲉ ϩⲙⲡϭⲟⲙ ⲉⲡⲡⲟⲗⲉ 20 ⲡⲟⲗⲉⲙⲟⲥ ⲉϥ

ⲙⲟⲥ ⲉⲃⲟⲗ ϫⲉ ⲡ ⲥⲉⲣⲉⲙⲗⲁϩ ⲉⲃⲟⲗ

ⲛⲟⲩⲧⲉ ⲡⲉⲧϯ ⲙⲛⲡⲁⲙⲁⲗⲏⲕϭⲟⲙ ⲉⲡⲣⲱⲙⲉ ⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗⲉⲧⲟⲩⲏϩ ⲛⲥⲱϥ ϫⲉ ϩⲛⲧⲉⲩⲛⲟⲩ

ⲉϥⲙⲓϣⲉ ⲙⲛ 25 ⲛⲧⲁϥϫⲣⲟ ⲉⲡⲁ

ⲛⲉⲧⲙⲓϣⲉ ⲛⲙ ⲙⲁⲗⲏⲕ ϩⲓⲧⲙ

ⲙⲁϥ- ⲡⲡⲱⲣϣ ⲉⲃⲟⲗ

ⲁϥϫⲟⲟⲥ ⲅⲁⲣ ⲛⲛⲉ ⲛⲉⲛϭⲓϫ ⲙⲙⲱⲧⲟⲩⲏϩ ⲛⲥⲱϥ ⲩⲥⲏⲥ-ϫⲉ ⲁⲓϯ ⲧⲉⲝⲟⲩ 30 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲥⲓⲁ ⲛⲏⲧⲛ ⲉ ⲟⲟⲥ ϫⲉ ⲓⲏⲥⲟⲩ

ϩⲱⲙ ⲉϫⲛⲛϩⲟϥ ⲟⲩⲡⲣⲟⲫⲏ

ⲙⲛⲛⲟⲩⲟⲟϩⲉ ⲧⲏⲥ ⲡⲉ-ⲁⲩⲱ ⲉϫⲛⲧϭⲟⲙ ⲁⲗⲗⲁ ϯⲥⲱⲧⲙ

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Naples National Library IB9 fo 56r

ⲓⲁ

ⲉⲧⲉⲅⲣⲁⲫⲏ ⲉ ϭⲱⲃ ⲁⲗⲗⲁ ⲛϭⲟⲙⲥⲱϣ ⲉⲃⲟⲗ ϫⲉ ⲛ ϩⲓⲁⲅⲁⲡⲏ-ⲧⲁⲩⲕⲉⲧⲧⲏⲩ ⲙⲡⲣⲧⲣⲉⲛϭⲉⲛ

ⲧⲛ ⲉϩⲣⲁⲓ ⲉϫⲛⲧ ⲧⲥ ⲡⲁϣⲏⲣⲉ ⲉⲩ

ⲥⲛⲧⲉ ⲛⲛⲁⲡⲟⲥ 5 ⲧⲥⲁⲃⲟ ⲙⲙⲟⲕ ⲉ

ⲧⲱⲗⲟⲥ ⲙⲛⲛⲉⲡ ⲙⲓϣⲉ ⲉⲕⲙⲟⲩⲣⲣⲟⲫⲏⲧⲏⲥ- ⲙⲡⲇⲓⲁⲃⲟⲗⲟⲥ

ⲛⲧⲟⲕ ϩⲱⲱⲕ ⲉⲛⲉⲕⲟⲩⲉⲣⲏⲧⲉ

ⲡⲁϣⲏⲣⲉ ϩⲓⲧⲙ ⲙⲁⲩⲁⲁⲕ ⲉⲕⲡⲡⲱⲣϣ ⲉⲃⲟⲗ 10 ⲧⲱⲃϩ ϫltⲉgt ⲙⲡⲉⲣⲛⲛⲉⲕϭⲓϫ ⲉⲕⲉ ϫⲓⲧⲛ ⲉϩⲟⲩⲛ ⲉ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ ⲡⲓⲣⲁⲥⲙⲟⲥ ⲉⲕⲙⲁⲕ- ⲙⲟⲩⲣⲉ ⲉⲙⲡⲓ

ⲉⲕϣⲁⲛⲣϩⲟⲧⲉ ⲣⲁⲥⲙⲟⲥ ⲉⲣⲟⲕ

ϩⲏⲧϥ ⲙⲡⲛⲟⲩ 15 ⲙⲁⲩⲁⲁⲕ-ⲧⲉ ⲉⲕⲉⲉⲓ ⲉⲃⲟⲗ ⲟⲩⲛ ϩⲛϩⲃⲏⲩⲉⲉⲙⲓϣⲉ ⲙⲛⲛⲉⲕ ⲅⲁⲣ ⲉⲣⲉⲡⲣⲱⲙⲉ

ϫⲁϫⲉ ϩⲛⲟⲩϩⲓⲏ ϯ ⲙⲙⲟϥ ⲉⲣⲟⲟⲩⲉⲩⲉϭⲱⲧⲡ ϩⲁ ⲉϥⲙⲟⲩⲣ ⲙⲡⲇⲓⲁ

ⲧⲉⲕϩⲏ ⲛⲥⲁϣϥ 20 ⲃⲟⲗⲟⲥ ⲉⲣⲟϥ ⲙⲁⲩ

ⲛϩⲓⲏ- ⲁⲁϥ-ⲛⲉⲕϫⲁϫⲉ ⲉⲧϯ ⲟⲩⲥⲁ ⲛⲕⲟⲧⲥ ⲅⲁⲣ

ⲛⲙⲙⲁⲕ ⲛⲉ ⲙ ⲡⲉ ⲡⲇⲓⲁⲃⲟⲗⲟⲥⲙⲉⲉⲩⲉ ⲉⲧϯ ⲛⲙ ϣⲁϥⲉⲛ ϩⲉⲛϩ

ⲙⲁⲕ- 25 ⲃⲏⲩⲉ ⲅⲁⲣ ⲛⲁⲅⲁⲁⲓϯ ϭⲉ ⲛⲁⲕ ⲡⲁ ⲡⲏ ⲙⲡⲣⲱⲙⲉ

ϣⲏⲣⲉ ⲛⲟⲩϭⲟⲙ ϣⲁⲛⲧⲉϥⲉⲛⲧϥ

ⲉⲃⲟⲗ ϩⲓⲧⲙⲡ ⲉⲧϭⲟⲣϭⲥ ϩⲉⲛⲛⲟⲩⲧⲉ ⲧⲁⲣⲉⲕ ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ 30 ϣⲛϩⲧⲏϥ ⲛⲙⲁⲕ ⲧⲏⲣⲟⲩ- ⲛⲟⲩϫ ⲛϥⲧⲉϩⲛⲧⲁⲡⲛⲟⲩⲧⲉ ⲅⲁⲣ ⲡⲉⲕⲟⲩⲱϣ

ϯ ⲛⲁⲛ ⲁⲛ ⲛⲟⲩ ⲙⲛⲧⲁⲅⲁⲡⲏⲡⲛⲁ ⲙ ⲙⲛⲧ

ALIN SUCIU660

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Naples National Library IB9 fo 56v

ⲓⲃ

ⲛϥⲧⲱϩ ⲙ ⲉⲓⲧⲁ ⲉⲕϩⲙⲟⲟⲥ

ⲡⲉⲧⲥⲁϣⲉ ⲙⲛ ϩⲛⲧⲙⲏⲧⲉ ⲛ

ⲡⲉⲧϩⲟⲗϭ - ϩⲛⲣⲱⲙⲉ ϥⲓⲧⲱⲃϩ ϭⲉ ⲙⲡ ⲡⲉⲕⲣⲟⲟⲩϣ

ⲛⲟⲩⲧⲉ ⲡⲁϣⲏ 5 ⲙⲁⲩⲁⲁⲕ ⲉⲕⲣⲉ ϫⲛⲛⲉⲕⲉⲓ ϣⲁⲛⲛⲁⲩ ⲉϩⲱⲃ

ⲉⲛⲉϥϩⲁϭⲉ- ⲛⲓⲙ ⲙⲟϣⲧⲕⲉⲩⲉⲣϩⲁⲗ ⲅⲁⲣ ⲙⲡ ϫⲉ ⲉⲛⲉⲁⲕⲉⲛ

ⲣⲉϥϣⲙϣⲉ ⲡϫⲏ ⲉⲃⲟⲗ ϩⲙ

ⲛⲟⲩⲧⲉ ϩⲛϩⲉⲛ 10 ⲡⲉⲕⲃⲁⲗ-ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ ⲁⲩⲱ ⲙⲡⲣϫⲓ ⲗⲁ

ⲛⲟⲩⲧⲉ- ⲁⲩ ⲛϣⲁϫⲉ ⲛⲧⲉ

ⲛⲑⲉ ⲛⲁⲇⲁⲙ ⲗⲁⲁⲩ ⲉϩⲟⲩⲛ ⲉ

ⲛⲧⲁⲩⲉⲣ ⲣⲱⲙⲉ ⲉⲙϩⲁⲗ ⲙⲙⲟϥ ϩⲛ 15 ⲡⲉⲛⲉⲕⲃⲁⲗ ⲛⲁⲩ

ⲟⲩⲥⲙⲏ ⲙ ⲙⲛⲧ ⲉⲣⲟϥ ⲛⲧⲉⲛⲉⲕⲛⲟⲩⲧⲉ ⲁϥ ⲙⲁⲁϫⲉ ⲥⲟⲧⲙⲟⲩⲧⲉϩ ⲡⲉⲧϩⲟⲗϭ ⲛⲅϥⲓ ⲙⲡⲉϥⲛⲟ

ⲙⲛⲡⲉⲧⲥⲁϣⲉ- ⲃⲉ ⲛⲅⲧⲁⲗⲟϥ ⲉ

ⲣⲟⲉⲓⲥ ϭⲉ ϩⲱⲱⲕ 20 ϫⲱⲕ-ⲉⲧⲉⲙϯϩⲓⲛⲏⲃ ⲉⲧⲃⲉ ⲡϣⲁϫⲉ

ⲛⲛⲉⲕⲃⲁⲗ ⲣⲉⲕ ⲉⲧⲥⲏϩ ϫⲉ ⲉⲧⲉ

ⲣⲓⲕⲉ ⲛⲛⲉⲕⲃⲟⲩ ⲧⲛⲟ ⲛϩⲏⲏⲃⲉ

ϩⲉ ϫⲉ ⲉⲕⲉⲉⲣ ⲉϫⲛⲛⲉⲛⲟⲃⲉ ⲛ

ⲃⲟⲗ ⲛⲑⲉ ⲛⲟⲩ 25 ⲛⲉⲧϩⲓⲧⲟⲩⲱ

ϭⲁϩⲥⲉ ⲉⲃⲟⲗ ϩⲛⲟⲩ ⲧⲉⲛ ⲉⲧⲉⲧⲛϩⲁϭⲉ ⲁⲩⲱ ⲛ ⲱⲡ ⲙⲡⲉⲩϣⲱ

ⲑⲉ ⲛⲟⲩϩⲁⲗⲏⲧ ⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛⲉⲃⲟⲗ ϩⲛⲟⲩⲡⲁϣ- ⲛⲉ ⲉⲕϣⲁⲛ

ϩⲉⲛϩⲁⲣⲉϩ ⲛⲓⲙ 30 ⲱⲡ ⲙⲡϣⲱⲱⲧ

ϩⲁⲣⲉϩ ⲉⲡⲉⲕ ⲙⲡⲉⲧϩⲓⲧⲟⲩϩⲏⲧ ϩⲛϩⲓⲟ ⲱⲕ ϫⲉ ⲛⲟⲩⲕ

ⲟⲩⲉ ⲅⲁⲣ ⲛⲱⲛϩ ⲛⲉ ⲙⲉⲕⲕⲣⲓⲛⲉⲛⲉ ⲉⲃⲟⲗ ϩⲛⲛⲁⲓ- ⲛⲗⲁⲁⲩ ⲙⲉⲕ

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Venice Marciana 192 fo 100r

ⲓⲅ

ϫⲓⲥⲉ ⲛϩⲏⲧ ⲉϫⲉⲛ ϩⲙⲡⲉⲕⲥⲙⲟⲧⲗⲁⲁⲩ ⲁⲗⲗⲁ ⲉⲣⲉⲡⲉⲕϩⲏⲧ

ϣⲁⲕϥⲓ ϩⲁϩⲱⲃ ⲟ ⲛⲑⲉ ⲛⲟⲩⲕⲱϩⲧ

ⲛⲓⲙ ⲉⲧⲃⲉ ⲧⲁ ⲉϩⲟⲩⲛ ⲉⲡⲛⲟ

ⲅⲁⲡⲏ ⲙⲡⲛⲟⲩ 5 ⲃⲉ-ⲧⲉ- ⲙⲡⲉⲣϣⲱⲡⲉ ⲉⲕ

ϣⲱⲡⲉ ⲛⲭⲣⲏⲥ ⲃⲏⲗ ⲉⲃⲟⲗ ϩⲙⲧⲟⲥ ⲡⲁϣⲏ ⲡⲉⲕϩⲏⲧ ϣⲱ

ⲣⲉ ϫⲉ ⲛⲉⲧⲟ ⲛ ⲡⲉ ⲛⲧⲟϥ ⲉⲕ

ⲭⲣⲏⲥⲧⲟⲥ ⲛⲉⲧ 10 ⲧⲟⲣϩ ϩⲛϩⲱⲃ

ⲛⲁⲟⲩⲱϩ ϩⲓϫⲙ ⲛⲓⲙ-ⲡⲕⲁϩ ⲁⲩⲱ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕϩⲏⲧ

ⲛⲃⲁⲗϩⲏⲧ ⲛⲉⲧ ⲉⲉⲣϫⲟⲉⲓⲥ ⲉⲣⲟⲕⲛⲁϣⲱϫⲡ ϩⲓ ⲁⲗⲗⲁ ⲁⲣⲓϫⲟⲉⲓⲥ

ϫⲱϥ- 15 ⲛⲧⲟϥ ⲉⲡⲉⲕ

ⲁⲩⲱ ϫⲉ ⲧⲁⲅⲁⲡⲏ ϩⲏⲧ-ϣⲁⲥⲉⲣⲭⲣⲏⲥ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛ

ⲧⲟⲥ ⲉϥϫⲱ ⲙ ⲥⲁⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲟⲥ ϫⲉ ⲉⲕϣⲁⲛ ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ 20 ϩⲏⲧ ⲟⲩⲁϩϥ ⲛ

ⲁⲣⲓⲭⲣⲏⲥⲧⲟⲥ ⲥⲱⲕ-ϩⲓⲃⲁⲗϩⲏⲧ ⲧⲁ ⲙⲡⲉⲣⲥⲱⲧⲙ ⲛⲥⲁⲣⲉⲕϩⲉ ⲉⲡⲉⲟⲟⲩ ⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲡⲛⲟⲩⲧⲉ- ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲙⲡⲉⲣϣⲱⲡⲉ ⲛⲑⲉ 25 ϩⲏⲧ ⲛⲧⲟϥ ⲥⲱ

ⲛⲛⲉⲓϣⲟⲛⲧⲉ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲧⲣⲏⲧ ϩⲓϫⲛⲛ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕ

ⲧⲟⲟⲩ ⲉⲧⲉ ⲡⲛⲟⲩ ϩⲏⲧ ⲉⲉⲣⲛⲟⲩⲧⲉ

ⲧⲉ ⲡⲉϣⲱⲡⲉ ⲛⲁⲕ ⲁⲗⲗⲁⲛⲧⲟϥ ⲛⲑⲉ ⲛⲟⲩ 30 ⲙⲁⲣⲉⲡⲉⲕϩⲏⲧ

ⲕⲁϣ ⲉϥⲣⲏⲧ ϩⲓ ⲛⲧⲟϥ ⲥⲱⲧⲙϫⲛⲟⲩⲙⲟⲟⲩ ⲉⲧⲉ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ-ⲡⲛⲟⲩⲛ ⲡⲉ ⲕⲟⲩⲱϣ ⲉⲥⲱⲧⲙ

ϣⲱⲡⲉ ⲉⲕⲙⲟⲧⲛ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ

ALIN SUCIU662

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Venice Marciana 192 fo 100v

ⲓⲇ ⲓⲁ

ⲡⲁϣⲏⲣⲉ ⲛⲅ ⲉⲡϫⲓⲛϫⲏ-ⲛⲁⲟⲩⲱϣ ⲁⲛ ⲁⲩⲱ ⲟⲛ ϫⲉ ⲁⲛltⲁgt

ⲉⲥⲱⲧⲙ ⲛⲥⲁ ⲁⲛⲟⲙⲓⲁ ϫⲓⲥⲉ

ⲛⲉⲕⲟⲩⲱϣ ⲉⲧⲁⲁⲡⲉ ⲁⲩϩⲛⲅⲥⲱⲧⲙ ⲛⲥⲁ 5 ⲣⲟϣ ⲉϫⲟⲓ ⲛ

ⲡⲛⲟⲩⲧⲉ- ⲑⲉ ⲛⲟⲩⲉⲧⲡⲱ

ⲡⲟⲩⲱϣ ⲙⲡⲛⲟⲩ ⲉⲥϩⲟⲣϣ -ⲧⲉ ⲡⲉ ϩⲁⲣⲉϩ ⲉ ⲧⲉⲛⲛⲁⲩ ⲅⲁⲣ ϫⲉ

ⲛⲉϥⲉⲛⲧⲟⲗⲏ ⲉⲣϣⲁⲛⲡⲣⲱ

ⲉⲕϣⲁⲛϩⲁⲣⲉϩ 10 ⲙⲉ ⲧⲟϭϥ ⲉⲡⲛⲟⲩ

ⲅⲁⲣ ⲉⲛⲉϥⲉⲛⲧⲟ ⲧⲉ ϣⲁϥⲗⲟ ⲉϥ

ⲗⲏ ⲕⲛⲁϣⲱ ϩⲟⲣϣ ⲛⲛⲟⲃⲉⲡⲉ ⲉⲟⲩⲉⲛϭⲟⲙ ϣⲁⲣⲉⲡϣⲁϫⲉ

ⲙⲙⲟⲕ ϩⲛⲛⲉⲕ ⲙⲡⲥⲱⲧⲏⲣ

ϩⲃⲏⲩⲉ ⲧⲏⲣⲟⲩ 15 ϫⲱⲕ ⲉⲃⲟⲗ ⲉ

ⲁⲩⲱ ⲡⲉⲕϩⲱⲃ ϫⲱϥ ϫⲉ ⲉⲧⲉ

ⲛⲁϣⲱⲡⲉ ⲛ ⲧⲛϣⲁⲛϭⲱ ϩⲙ

ⲥⲱⲧⲡ ϫⲉ ⲛⲉϥ ⲡⲁϣⲁϫⲉ ⲧⲉⲉⲛⲧⲟⲗⲏ ⲛⲥⲉ ⲧⲛⲛⲁⲥⲟⲩⲉⲛ ⲧ

ϩⲟⲣϣ ⲁⲛ- 20 ⲙⲉ ⲁⲩⲱ ⲧⲙⲉ

ⲉϥⲱϣ ⲉⲃⲟⲗ ⲟⲛ ⲛⲁⲉⲣⲧⲏⲩⲧⲛ

ϫⲉ ⲁⲙⲏⲓⲧⲛ ϣⲁ ⲛⲣⲙϩⲉ-ⲣⲟⲓeuroⲟⲩⲟⲛ ⲛⲓⲙ ⲉϥϫⲱ ⲙⲙⲟⲥ

ⲉⲧϩⲟⲥⲉ ⲁⲩⲱ ⲉ ϫⲉ ⲡⲛⲟⲩⲧⲉ ⲛⲁ

ⲧⲟⲧⲡ ⲁⲩⲱ 25 ⲉⲣⲧⲏⲩⲧⲛ ⲛⲁⲛⲟⲕ ϯⲛⲁϯ ⲉⲙ ⲣⲙϩⲉ ⲉⲛⲉⲧⲛ

ⲧⲟⲛ ⲛⲏⲧⲛ - ⲛⲟⲃⲉ ⲉⲃⲟⲗⲁⲩⲱ ⲟⲛ ϥⲱϣ ϫⲉ ⲡⲛⲟⲩⲧⲉ

ⲉⲃⲟⲗ ⲟⲩⲃⲉ ϩⲟⲓⲛⲉ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲡ

ⲉⲩϩⲟⲥⲉ ⲉⲡϫⲓⲛ 30 ⲣⲱⲙⲉ-ϫⲏ ⲛⲑⲉ ⲉⲧ ⲉⲃⲟⲗ ϫⲉ ϥⲥⲏϩ ϫⲉ

ⲥⲏϩ ϫⲉ ⲁϩⲣⲟⲟⲩ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲛⲛⲉⲧϩⲟⲥⲉ ⲥⲉϩⲟⲥⲉ ⲛⲉⲧⲟⲩⲧⲃⲃⲟ

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Oxford Bodleian Library MS Copt F 157(P)r

TRANSLATION

[A] Unknown number of lines missing

7 [ ] and do not quarrel about anything10 [Do] not be hard [so that] you do not die before

your [time]54

11 [Do not] be O [my] son [ ]

Unknown number of lines missing21 [ ] [run immediately from] all [these things] [Do not] be

[ ] O my [son] but be [meek] for the [meek will] inheritthe earth55

Unknown number of lines missing23 [ ] and [the] Devil [will not have] power [over you] Be

[calm] and humble with all people

[A] BnF Copte 1321 fo 87r + BnF Copte 1332 frag 42Cv

c20 lines missing c20 lines missing[ ] [ ] [ⲁⲩⲱ ⲛϩⲟⲙⲟⲟⲩ][ⲕ]ⲁ ⲣⲡⲟⲥ ϥ [ⲛⲁⲧ] ⲥⲓⲟⲛ [ ⲧⲉⲛⲟⲩ]ⲃⲃⲟϥ- ⲁⲩⲱ [ⲛⲟⲩⲟⲉⲓϣ]ⲁ [ⲅ]ⲱⲛⲓⲍⲉ ϭ [ⲉ] ⲡⲁ ⲛⲓⲙ[ ϣⲁⲉⲛⲉϩ]ϣⲏⲣⲉ ⲧⲁⲣⲉⲕ ⲛⲉⲛ[ⲉϩ ϩⲁ]ϭⲱ ϩⲛⲛⲁⲡⲧⲃ ⲙⲏ [ⲛ-]ⲃⲟ ⲧⲏⲣⲟⲩ ⲉⲓⲧⲉ ϩⲛⲛⲉⲕⲃⲁⲗⲉⲓⲧⲉ ϩⲙⲡⲉⲕ

ϩⲏⲧ ⲧⲁⲣⲉⲕⲉⲓ[ⲉⲧ]ⲉ ⲕⲁⲣⲭⲏⲛⲑⲉ ⲛⲛⲉⲓⲕⲟⲩⲓ

ⲛϣⲏⲣⲉ ⲛⲧⲁmargin

54 Eccles 71755 Matt 55

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24 Look at [your] teacher how [he] walked [in] humbleness[setting] for us [a model] so that [ ]56

[B] Unknown number of lines missing28 [Look at] Isaiah [crying] out and [saying] lsquo[Our] entire

righteousness is like [a] menstrual ragrsquo57 [before] you29 [And our] Lord [instructed] those [who followed] him lsquoIf

you [do] every[thing] that [has been] ordered [to you] [ ]58

Unknown number of lines missing29a Look at the tax collector my [son] whom God praised for

his humbleness31 Walk in poverty my [son] for [the] poverty [humbles] the

person59 Do not [ ] [ ] according to the [commandment] of[Christ] so that you [devote yourself to] God [and] God [ ] you

32 Devote yourself to [God] [ ] his sweetness and you will[know his] wish

One leaf missing[C] 38 [Sitting] in your cell be like a master-pilot who steers

his ship60 observing the wind from which side it comes to youwhether comes the good wind or comes the bad wind Be strongin the battle and cry out lsquoArise north wind and come southwind and blow in my garden so that my spices give scentrsquo61

39 Sitting in your cell my son do not be like a judge40 Do not weary of praying and you will be heard41 While you are in a labour look for rest42 My son give yourself to God with all your strength so that

he fights for you62 protects you gives you power and fights withthose who fight against you For you shall not be able to do any-thing apart from God but if the person supplicates God thenGod gives him power watches him fills him with wisdom andunderstanding and leads him with his counsel63

[B] BnF Copte 1321 fo 87v + BnF Copte 1332 frag 42Cr

[C] Venice Marciana 192 fo 99r (p 1)

56 1 Pet 22157 Isa 64558 Luke 171059 Prov 10460 Cf 4 Macc 7161 S of S 41662 Cf Exod 141463 Cf Ps 7224

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43 Sitting in your cell do not be wandering forth Pay atten-tion [D] how you sit Do not become like a beast that hastens afterthe person but rather be the person who drives the beast Sittingin your cell have a guard to you Do not have the body in the cellwhile your heart is in Egypt but make your body a temple ofGod64 and strengthen your thoughts so that you obtain for your-self the stable thought

43a Sitting in your cell do not let your mind exalt with you orexalt yourself by the deliberation of your mind65 or praise your-self alone for God detests those who praise themselves alone66

but he looks upon the prayer of those who are humble67 Sittingin your cell do not have any fetters It is sufficient (to do) foreach day its works68 so that you remain calm Guard yourself notto commit sin Sitting in your cell persist in your prayers fastsand the fight of your heart so that you abide in the things that be-long to the purity of the heart for without peace and holiness [E]no one will see God69

44 Sitting in your cell if a brother brings reports against youdo not let your heart be concerned with them so that you remaincalm and your heart remains quiet for many are the thoughts ofthe cell

45 Sitting in the cell keep recitation in your mouth If youstop put a guard to you or else you are led astray so that you re-main in the pure things and the Holy Spirit befriends you Sittingin your cell seek after the blameless thought and the thought ofGod makes him a member of your household so that he over-comes all the thoughts that fight against you For the thought ofGod which is the reason is the king of the passions70

46 Sitting in your cell fight against yourself so that you obtainthe grace of the cell for the cell has grace

[D] Venice Marciana 192 fo 99v (p 2)[E] Naples National Library IB9 fo 52r (p 3)

64 Cf 1 Cor 31665 Sir 6266 1 Clement 30667 Ps 1011868 Cf Matt 63469 Cf Heb 121470 Cf 4 Macc 17 13 182 The idea that reason rules over passions is

based on 4 Macc 11 ff

ALIN SUCIU666

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47 Sitting in your cell do not teach yourself to pine for a persondo not let a person wait for you and also do not wait for a person sothat you remain calm but because of the commandment of Godsupport those who come to you If a brother [F] spends a Sundaywith you support him because of the commandment of God If abrother comes to the monastery71 while you are in it support himuntil he finds a cell because of the commandment of God And doaccording to your capacity that which depends on you for you alsoif you go to a monastery you want to be helped For this is the com-mandment of God and these are the works of the cell my son

48 If you come out from the cell be careful72 so that you donot bring out the laden ship and empty it and you do not walk bythe sight of your eyes and the hearing of your ears Stay safe myson and let all the things that you see be profitable to you so thatyou return calm to your cell

49 Sitting in your cell my son have constantly the thought ofGod in your heart and his fear shall encircle you

50 For the fear of God drives out from the soul all sin corrup-tion and transgression

51 The one who has obtained the fear of God has obtained allgrace The one who has the fear of God has [G] treasuries filledwith all good things For the fear of God delivers the person fromsin and it is in the fear of God that everyone turns away from evil

52 Sitting in your cell keep the judgement before you and per-form the things of life Gird yourself about your loins with theteaching73 and you shall trample upon your bruised enemies

53 Do not be undisciplined my son but fear God and keep hiscommandments74

54 My son do not be the slave of your cowardice75 for humanglory Guard yourself against vainglory or else God shall scatteryour bones76

[F] Naples National Library IB9 fo 52v (p 4)[G] Naples National Library IB9 fo 53r (p 5)

71 Literally lsquomountainrsquo a word which designates a monastery or a monas-tic settlement

72 Literally lsquohold your heartrsquo73 Cf Eph 61474 Eccles 121375 Literally lsquoof his cowardicefearrsquo The Qasr el-Wizz fragment has lsquoof his

desire and his fearrsquo The Sahidic text is perhaps corrupted at this point theGreek reads μὴ γίνου δοῦλος τοῦ θελήματος σου ἕνεκα δόξης ἀνθρωπίνης

76 Cf Ps 526 Ezek 65

667THE SERMO ASCETICUS

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55 Do your entire work for God77 for God is not unjust to re-ward you according to your work78

56 Cleanse your heart my son so that God listens to youimmediately

56a Present yourself approved to God79

57 Do not restrain yourself and strive day after day and do notbe negligent so that your time does not cease from you and youcurse the day you were born

58 I bid you my son [H] do not walk with a person fromwhom you will not profit so that you do not fall upon your faceDo not walk with an angry person80 Do not befriend a slandererDo not walk with a drunkard Do not befriend an irascible personDo not walk with a garrulous person so that you become meekfor the meek will inherit the earth81 Do not befriend a hasty per-son Do not walk with a person who is friend with a woman or achild nor be friends with a woman Do not walk with someoneyounger than you so that you are not confused and do notgo backwards

59 If you make a friend let him be a believer a personwhose work surpasses yours a God-loving person a personwho does not look at the things of this world for it is thethings of this world that separate the person from God Do notbe friends with a person on account of the things of this worldfor it is the things of this world that separate the personfrom God

60 Rather be friends with a God-loving pauper a humble pau-per a hospitable pauper a pauper girded with the fear of God apauper who carries the cross a pauper who gives heed to God andhas a guard on his mouth82

61 My son befriend [I] everyone who fears God and keeps hiscommandments83

[H] Naples National Library IB9 fo 53v (p 6)[I] Naples National Library IB9 fo 54r (p 7)

77 Cf Col 32378 Following the Qasr el-Wizz fragment codex MONBON has lsquoyour heartrsquo

Cf Heb 61079 2 Tim 21580 Cf Prov 222481 Matt 5582 Cf Ps 140383 Cf Eccles 1213

ALIN SUCIU668

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62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

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67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

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67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

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70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

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73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

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Page 5: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

the Geuroadleuroa Abeuroaw Qddusan a Patericon collection that most likelyhas an Arabic Vorlage15

Although the Sermo asceticus has not been found until now inArmenian sectsect49ndash51 are included as two anonymous sayings in theArmenian translation of the systematic collection of theApophthegmata Patrum16 The same apophthegms are extant inGreek in several manuscripts the oldest of which is Athos LavraΒ37 inscribed in the year 970 CE17

Finally Stephen the Thebanrsquos Sermo asceticus is preserved alsoin Coptic in two fragmentary Sahidic parchment manuscriptsOne of them is a dismembered codex from the Monastery of ApaShenoute or the White Monastery as it is more commonly calledsituated near Sohag in Upper Egypt Fragments of another codexwere found in 1965 at Qasr el-Wizz in Nubia

THE SAHIDIC MANUSCRIPTS OF THE SERMOASCETICUS

Both Coptic manuscripts of the Sermo asceticus identified todate are incomplete The White Monastery codex has the siglumMONBON in the Corpus dei Manoscritti Copti Letterari(CMCL) database18 The only fragments of this manuscript

15 V Arras Geronticon (CSCO 476ndash7 Scriptores Aethiopici 79ndash80Louvain 1986) vol 1 p 291 (Geiez text) vol 2 p 198 (Latin translation)The saying also appears in the Arabic Patericon in Vaticanus arabicus 460 (fo144v) see J-M Sauget lsquoUne nouvelle collection ethiopienne drsquoApophthegmataPatrumrsquo Orientalia Christiana Periodica 31 (1965) pp 177ndash82 at 182 n 4

16 The text is available in the first volume of the Armenian Vitae PatrumՎարք սրբոց հարանց եւ քաղաքավարութիւնք նոցին ըստ կրկինթարգմանութեան նախնեաց vol 1 (Venice San Lazzaro 1855) pp 5601Latin translation in L Leloir Paterica armeniaca a PP Mechitaristis edita (1855)nunc latine reddita (CSCO 353 Subsidia 42 Louvain Secretariat du CorpusSCO1974) p 167 (frac14 32 R bc) French translation in L Regnault Les Sentences desPeres du desert vol 2 Nouveau recueil (2nd edn Sable-sur-Sarthe Solesmes1977) p 255

17 APSyst III46ndash47 See L Regnault Les Sentences des Peres du desertvol 3 Troisieme recueil (Sable-sur-Sarthe Solesmes 1976) p 71 LesApophtegmes des Peres Collection systematique Chapitres IndashIX ed J-C Guy(Sources chretiennes 387 Paris Les Editions du Cerf 1993) p 177 n 1 Onthis manuscript which received the siglum H in Jean-Claude Guyrsquos researchon the Greek collections of Apophthegmata Patrum see J-C Guy Recherchessur la tradition grecque des Apophthegmata Patrum (2nd edn SubsidiaHagiographica 36 Brussels Societe des Bollandistes 1984) p 120

18 Available online at httpwwwcmclit (retrieved June 2018) CMCL isan international project directed by Tito Orlandi which attempts to recon-struct virtually the dismembered manuscripts from the White Monastery

ALIN SUCIU632

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which have been published until now are two folios kept in theBiblioteca Marciana in Venice which were edited without identi-fication by Giovanni Luigi Mingarelli in 178519 Almost two hun-dred years later Tito Orlandi re-edited them but mistakenlyattributed the text to Paul of Tamma another late-antiqueEgyptian ascetic author20 In a brief note published in 1997 EnzoLucchesi properly identified the Venice fragments as belonging toStephen the Thebanrsquos Sermo asceticus21 Moreover Lucchesiadded to the same manuscript five folios in Naples (BibliotecaNazionale IB9 fos 52ndash6)22 and one fragment in Paris (BnFCopte 1321 fo 87)23 In a previous article I identified two sup-plementary fragments of MONBON namely Paris BnF Copte1332 fo 42 and Oxford Bodleian Library MS Copt F 157(P)24

19 G L Mingarelli AEgyptiorum codicum reliquiae Venetiis in BibliothecaNaniana asservatae (Bologna Typis Laelii a Vulpe 1785) pp 328ndash37 (frac14no 15)

20 T Orlandi Paolo di Tamma Opere (CMCL Rome CIM 1988) pp 65ndash8 (semi-diplomatic edition of the Sahidic text) 116ndash21 (continuous Sahidic textand Italian translation) The text of the Venice fragments features in Orlandirsquosedition as Opus sine titulo

21 E Lucchesi lsquoUne version copte du Sermo asceticus drsquoEtienne leThebainrsquo Analecta Bollandiana 115 (1997) p 252 See also Lucchesi lsquoA pro-pos drsquoune edition recente des œuvres de Paul de Tammarsquo Studia OrientaliaChristiana Collectanea 28 (1995) pp 161ndash5 where Lucchesi already states thatthe Venice leaves do not belong to the same codex as the fragments from theworks of Paul of Tamma

22 These fragments belonged to the collection of the Cardinal StefanoBorgia and were formerly kept in the Museum at Velletri near Rome see GZoega Catalogus codicum Copticorum manu scriptorum qui in Museo BorgianoVelitris adservantur (Rome Typis Sacrae Congregationis de Propaganda Fide1810) p 570 (frac14 no 234) The fragments are held today together with a sig-nificant part of Borgiarsquos Sahidic manuscripts in the National Library inNaples see P Buzi Catalogo dei manoscritti copti borgiani conservati presso laBiblioteca Nazionale Vittorio Emanuele III di Napoli (Accademia dei Lincei ndashMemorie Ser IX 251 Rome Scienze e Lettere 2009) pp 222ndash3

23 Despite Lucchesirsquos correct identification of the Venice folios as Stephenthe Thebanrsquos Sermo asceticus they have continued to be treated as parts of theworks of Paul of Tamma in Vivian et al Words to Live By pp 286ndash7 lsquo[o]nescholar [scil Lucchesi] has argued that the untitled piece cannot belong toPaul in spite of the attribution in the manuscriptrsquo Actually the fragments ofStephen the Theban published by Orlandi feature no formal identification oftheir content They have been attributed to the codex of Paul of Tammarsquoswritings (MONBGU) on the sole basis of a slight palaeographicalresemblance

24 Suciu lsquoRevisiting the Literary Dossier of Stephen of Thebesrsquo p 307

633THE SERMO ASCETICUS

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Here is a tentative codicological reconstruction of codexMONBON

Although kept today in separate volumes the two fragments inthe National Library in Paris originally belonged to the same leafThey offer portions of Sermo asceticus sectsect7 10 11 () 21 23ndash428ndash9 31ndash2 Unlike the poor vestiges in Paris the next seven sur-viving leaves of the codex are intact They preserve sectsect38ndash74 of thetext As these seven folios are paginated consecutively from 1 to14 but the last of them bears on the verso the signature of quire11 (ⲓⲁ) it becomes obvious that the scribe started the paginationof the codex again after the tenth quire It was common practice

Location Call number Pagination Hair (H)Flesh (F)

Paris BnF Copte 1321 fo87thornBnF Copte 1332frag 42C

lost HF

1 foliomissing

Venice Marciana 192 fo 99 [1]2 HFNaples National Library IB9 fo 52 34 FHNaples National Library IB9 fo 53 56 HFNaples National Library IB9 fo 54 78 FHNaples National Library IB9 fo 55 910 HFNaples National Library IB9 fo 56 1112 FHVenice Marciana 192 fo 100 1314

(end ofquire 11)

HF

unknownnumberof foliosmissing

Oxford Bodleian Library MS CoptF 157(P)

lost (lastpage of thetext andcolophon)

HF

ALIN SUCIU634

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among Coptic scribes to start anew the pagination of a manu-script while keeping consecutive the numbering of the quires25

This scribal practice can be misleading when we attempt to re-construct the succession of the leaves in fragmentary codices likethose from the White Monastery However as in the case ofMONBON the recovery of the signature of the quires proves tobe providential for the codicological reconstruction It can beestablished thus that the aforementioned cluster of folios repre-sents most of the manuscriptrsquos eleventh quire except for the firstleaf which has either been lost or not yet found Finally BodleianLibrary MS Copt F 157(P) is a small fragment having on itsrecto the end of sect107 and the beginning of sect108 which is the lastof the Sermo asceticus The verso of this fragment features vestigesof the codexrsquos colophon26

ⲙⲏ]ⲛⲁ ⲉⲗⲁⲭ ⲇ ⲓ ⲕ(ⲁⲓ) [ ]ⲇ ⲓ ⲕ(ⲁⲓ) ⲙⲁⲑⲉ [ⲟⲥ]2 ]ⲁⲡⲁ ⲭⲁⲏⲗ ⲡϣⲏⲣ ⲉ [ⲙ_ⲡ]ⲁⲧⲏⲣⲙ

ⲕⲁ]ⲗ ⲁⲙⲱⲛ ϩⲙ_ⲡⲧⲟϣ ⲡⲓⲟⲙ ϣⲗⲏⲗ ⲉϫ4 [ⲱⲛ ⲉⲡⲛⲟⲩⲧⲉ ⲕ]ⲱ ⲛⲁⲛ ⲉ_ ⲃⲟⲗ ⲙ_ⲡⲁϣⲁⲓ ⲛ_ⲛ ⲉⲛⲟ ⲃ ⲉ

] ⲁⲡⲕⲟⲥⲙⲟⲥ ⲧⲏⲣϥ_ ⲁⲩⲱ ⲛϥϯⲭ ⲁⲣ

6 [ⲉⲡⲉⲛⲕⲟⲩⲓ ⲛ_ ϩⲱⲃ ⲛ_ϭ]ⲓϫ ⲉⲧϭⲟϫⲃ_ ϫⲉ ⲙ_ⲡⲁⲧⲉⲛⲛⲟⲓ ⲕⲁ ⲗ[ⲱⲥ ⲁⲗⲗⲁ ⲉ_ϫⲓⲥⲃ]ⲱ ϥⲓ ϩⲁⲣⲟⲛ ⲉⲧⲃⲉ ⲡⲟⲥ ⲡⲁⲛⲧⲱⲕ ⲣ

8 [ⲁⲧⲟⲣ ⲁⲩⲱ ⲉϣⲱⲡⲉ] ⲁⲛϣⲱⲃⲧ_ ⲛ_ⲟⲩⲗⲉⲝⲓⲥ ϫⲉ ⲛⲧ ⲁⲛ[ⲥϩⲁⲓ ]ⲛⲟⲩⲧ ⲉ ⲙⲁⲩⲁϥ -

[ ] [Me]na the very humble deacon and [ ] the deacon andMatthe[w]

2 [ ] Apa Chael the son [of P]aterm[oute ][ ] Kalamon in the nome Fayyum Pray over

4 [us that God] forgives the multitude of our sins

25 For similar examples of discontinuous pagination in White Monasterycodices see eg E Lucchesi lsquoDeux nouveaux fragments sahidiques duPanegyrique de Gregoire le Thaumaturge par Gregoire de Nyssersquo AnalectaBollandiana 122 (2004) pp 277ndash82 at 279 T Orlandi lsquoUn codice copto delldquoMonastero Biancordquo Encomii di Severo di Antiochia Marco EvangelistaAtanasio di Alessandriarsquo Le Museon 81 (1968) pp 351ndash405 at 354ndash5 ASuciu lsquoCoptic Scribes and Manuscripts Dated and Datable Codices from theMonastery of Apa Shenoute I The Codices Inscribed by Victor Son ofShenoute (First Half of the 12th Century)rsquo Journal of Coptic Studies 16(2014) pp 195ndash215 at 207

26 This colophon was not edited in A van Lantschoot Recueil des colophonsdes manuscrits chretiens drsquoEgypte (Bibliotheque du Museon 1 Leuven J-BIstas 1929)

635THE SERMO ASCETICUS

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As is apparent from the information provided in the colophonthe manuscript was produced by several scribes including thedeacons Mena and Matthew However palaeographical argu-ments indicate that the deacon Matthew of Touton inscribed allthe fragments of the Sermo asceticus This scribe from theFayyum who had a distinctive handwriting copied several codi-ces for the White Monastery including two which are dated 656Era of the Martyrs (frac14 939ndash40 CE)27 On their basis we can safelydate the White Monastery manuscript of the Sermo asceticus tothe second quarter of the tenth century

Given that more than one scribe seems to have been involved incopying the White Monastery codex of the Sermo asceticus it isdifficult to establish which other fragments from the WhiteMonastery belonged to the same manuscript as it may beexpected to feature different handwriting styles Nevertheless itis impossible to attribute the fragments of the Sermo asceticus toMONBBQ one of the White Monastery codices that contain theSahidic version of Abba Isaiah of Scetisrsquo Asceticon as has beenproposed28 While it is true that Matthew of Touton both copied

[ ] the whole world and gives grace6 [to our little work of the] humble [hand] for we have not yetapprehended well [but still learn] Tolerate us because of theLord the Al-

8 [mighty and if] we corrupted a word for we have[transcribed] [ ] God alone

27 The colophons of these two manuscripts are edited in van LantschootRecueil des colophons pp 86ndash90 (frac14 nos 54ndash5) The first manuscript contains anencomium on the archangel Gabriel attributed to John Chrysostom see ELucchesi lsquoDeux temoins coptes de lrsquohomelie sur lrsquoarchange Gabriel attribueea Jean Chrysostomersquo Analecta Bollandiana 129 (2011) p 324 The colophonof this codex which does not have a CMCL siglum yet has survived on theverso of the fragment Vienna euroOsterreichische Nationalbibliothek K 351 Thesecond dated manuscript is MONBOQ which contains a sermon on theAscension attributed to Athanasius of Alexandria (CPG 2198 clavis coptica0446) and another one on Pentecost attributed to John Chrysostom (CPG4536 clavis coptica 0165) Apparently Matthew of Touton inscribed onlypages 84ndash92 of this codex including the colophon The first part of the manu-script came from the pen of another scribe who is not named in Matthewrsquoscolophon On the codicological reconstruction of MONBOQ see A SuciulsquoThe Borgian Coptic Manuscripts in Naples Supplementary Identificationsand Notes to a Recently Published Cataloguersquo Orientalia Christiana Periodica77 (2011) pp 299ndash325 at 317ndash19

28 Lucchesi lsquoUne version copte du Sermo asceticus drsquoEtienne le Thebainrsquop 252 lsquo[d]es indices codicologiques pointent du doigt lrsquoAsceticon drsquoIsaeuroıersquo

ALIN SUCIU636

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codex MONBBQ and collaborated in the production of MONBON a codicological detail precludes us from merging them into a sin-gle manuscript As has been explained above from the codex of theSermo asceticus has survived almost the totality of the eleventh quirewhich is paginated anew from 1 to 14 However from MONBBQare extant the last folio of quire 13 (Berlin Staatsbibliothek 1613fo 8) and the first of quire 14 (Vienna euroOsterreichischeNationalbibliothek K 9766) which are paginated 206 and 207 re-spectively29 This clearly demonstrates that the pagination of thecodex containing the Asceticon of Abba Isaiah did not start again withquire 11 This codicological argument eliminates the possibility ofattributing the fragments of Stephen the Thebanrsquos Sermo asceticus tothe same manuscript as theAsceticon of Abba Isaiah

Additionally to the White Monastery codex MONBON twofragmentary parchment leaves discovered in 1965 at Qasr el-Wizzin Nubia attest a portion of the Sermo asceticus (sectsect53ndash8)30 Theybelonged to a codex of small dimensions similar in format andpalaeographical aspect to the Sahidic manuscripts from theMonastery of Apa Jeremias at Saqqara31 On the basis of thispalaeographical resemblance to the Apa Jeremias codices whichare more or less securely dated around 600 CE we can tentativelydate the Qasr el-Wizz fragments of the Sermo asceticus to the latesixth or early seventh century32

Finally an ostracon containing the library catalogue of theMonastery of Apa Elias of the Rock in the Theban region prob-ably datable to the seventh century mentions that this monasterypossessed a book which included one or more discourses by ApaStephen the Anchorite (ⲁⲡⲁ ⲥⲧⲉⲫⲁⲛⲟⲥ ⲡⲁⲛⲁⲭⲱⲣ(ⲓⲧⲏⲥ))33 As

29 For the codicological reconstruction of this manuscript see Suciu lsquoTheBorgian Coptic Manuscriptsrsquo pp 307ndash9

30 There are two other palaeographically related fragments from the samecodex but their content has not yet been identified Dr Alexandros Tsakos(Bergen University) will soon publish the Coptic literary material from Qasrel-Wizz these fragments included

31 As I have checked only some black-and-white photographs of the frag-ments duly provided to me by A Tsakos I am not able to give the exactmeasurements of the leaves Presumably the fragments are kept today in theCoptic Museum in Cairo together with the other manuscripts found duringthe excavations at Qasr el-Wizz

32 On the dating of the manuscripts from the monastery of Apa Jeremias seeH Thompson The Coptic Version of the Acts of the Apostles and the PaulineEpistles in the Sahidic Dialect (Cambridge Cambridge University Press 1932) p x

33 R-G Coquin lsquoLe Catalogue de la bibliotheque du couvent de Saint-Elieldquodu rocherrdquo (ostracon IFAO 13375)rsquo Bulletin de lrsquoInstitut FrancaisdrsquoArcheologie Orientale 75 (1975) pp 207ndash39 at 211

637THE SERMO ASCETICUS

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Lucchesi has suggested it is likely that Stephen the Theban ismeant here34 Indeed the lemma of Stephenrsquos Commandments inParis BnF Grec 1598 calls him lsquoAbba Stephen the Anchoritersquo(Ἐντολαὶ τοῦ α ββᾶ Στεφάνου του α ναχωρητου) Unfortunately it isnot possible to know from the laconic reference in the ostracon ifthe Monastery of Apa Elias possessed a copy of the Sermo asceti-cus or of some other writing of Stephen the Theban

WAS THE SERMOASCETICUS ORIGINALLY WRITTEN IN COPTIC

In his thirty-ninth festal letter written for the occasion ofEaster 367 Athanasius of Alexandria included a list of biblicalbooks that he considered canonical35 Furthermore he mentionedother writings that although not part of the canon are useful forthe catechumens the Wisdom of Solomon Sirach EstherJudith Tobit the Didache (CPG 1735) and the Shepherd ofHermas (CPG 1052)

Although Athanasius warns that these texts are the only onesinvested with divine authority it does not mean that his proposalwas accepted as quod ubique quod ab omnibus There is rather goodevidence that long after Athanasius issued his paschal letterEgyptian Christians continued to use apocryphal and deutero-canonical books while at the same time they received with cir-cumspection the Apocalypse of John which was regarded ascanonical by the patriarch of Alexandria36 For example the

34 E Lucchesi lsquoRetractatio a propos de lrsquoidentification drsquoEtienne leThebainrsquo Analecta Bollandiana 125 (2007) pp 15ndash16 Lucchesi had proposedearlier that Stephen must be identified with the homonymous author mentionedby Palladius in Historia Lausiaca 114 and 553 see E Lucchesi lsquoVerslrsquoidentification drsquoEtienne de Thebesrsquo Analecta Bollandiana 116 (1998) p 106

35 The relevant passage can be found in S Athanase Lettres festales et pas-torales en copte ed L T Lefort 2 vols (CSCO 150ndash1 Scriptores coptici 19ndash20 Louvain Imprimerie orientaliste L Durbecq 1955) vol 1 pp 18ndash19(Sahidic text) vol 2 pp 36ndash7 (French translation) A Camplani Atanasio diAlessandria Lettere festali Anonimo Indice delle Lettere festali (Letture cris-tiane del primo millennio 34 Milan Paoline 2003) pp 510ndash11 On the back-ground of Athanasiusrsquo thirty-ninth festal letter see eg D Brakke lsquoCanonFormation and Social Conflict in Fourth-Century Egypt Athanasius ofAlexandriarsquos Thirty-Ninth Festal Letterrsquo Harvard Theological Review 87(1994) pp 395ndash419 Brakke lsquoA New Fragment of Athanasiusrsquos Thirty-NinthFestal Letter Heresy Apocrypha and the Canonrsquo Harvard Theological Review103 (2010) pp 47ndash66 Camplani Atanasio di Alessandria pp 498ndash503

36 It is not surprising that in the early phase of Coptic literature to whichbelong authors like Pachomius Paul of Tamma Shenoute and Besa one canhardly find any reference to the Apocalypse of John On the contrary the useof this text increases notably only after the seventh century CE It is likely that

ALIN SUCIU638

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writings of Paul of Tamma which have literary connections withthose of Stephen the Theban contain quotations from and allu-sions to the Acts of Paul and Thecla (CANT 211III) the Acts ofAndrew and Matthias in the City of the Cannibals (CANT 236)the Physiologus (CPG 3766) and the Apocalypse of Paul (CANT325)37 The fact that Paul mingled biblical and paracanonicalsources has even made some modern scholars speculate that hedid not represent mainstream monasticism but rather a solitaryform of asceticism which the church could not control38

Stephen the Theban who probably wrote not very long afterAthanasius penned his thirty-ninth festal letter used in his turnin the Sermo asceticus several extra-canonical texts including 6Ezra39 and 1 Clement In the following pages I will investigate

from this period date the so-called commentary on the Apocalypse attributedto Cyril of Alexandria (clavis coptica 0107) and the homily on the Twenty-Four Elders of the Apocalypse by Ps-Cyril of Jerusalem (clavis coptica 0560)On the use of the Apocalypse of John in Coptic Egypt see C Askeland lsquoTheSahidic Apocalypse in Early Islamic Egyptrsquo in M Sigismund M Karrer andU Schmid (eds) Studien zum Text der Apokalypse (Arbeiten zur neutestamen-tlichen Textforschung 47 Berlin and Boston Walter de Gruyter 2015) pp271ndash87

37 Paul of Tamma quotes from the Acts of Paul in De humilitate 10 (claviscoptica 0252) see D Brakke lsquoThe Making of Monastic Demonology ThreeAscetic Teachers on Withdrawal and Resistancersquo Church History 70 (2001) pp19ndash48 at 41 and D Bumazhnov lsquoReigentanz der zweuroolf Tugenden in der Seeleeines Demeuroutigen Eine Plotinreminiszenz bei dem koptischen Meuroonch Paulusvon Tamma Zum Problem der Traditionszuordnungen im freurouhen euroagyptischenMeuroonchtumrsquo in D Bumazhnov (ed) Christliches euroAgypten in der speuroatantikenZeit Akten der 2 Teuroubinger Tagung zum Christlichen Orient (7ndash8 Dezember2007) (Studien und Texte zu Antike und Christentum 79 Teuroubingen MohrSiebeck 2013) pp 93ndash111 at 101 n 38 Furthermore Paul alludes to theActs of Andrew and Matthias in De cella 117 (clavis coptica 0251) In De cella110 he refers to the Physiologus as Philippe Luisier has demonstrated in lsquoPaulde Tamma Lettre sur la cellule Une traduction francaisersquo in A Bastit-Kalinowska and A Carfora (eds) Vangelo trasmissione verita Studi in onore diEnrico Cattaneo nel suo settantesimo compleanno (Oi Christianoi 15 Trapani Ilpozzo di Giacobbe 2013) pp 265ndash83 at 268 Finally in De cella 2 Paul ofTamma mentions the Acherusian Lake which appears in several apocryphaltexts including the Book of Adam the Apocalypse of Paul and the Apocalypseof Peter see K P Copeland lsquoSinners and Post-Mortem ldquoBaptismrdquo in theAcherusian Lakersquo in J N Bremmer and I Czachesz (eds) Apocalypse ofPeter (Studies on Early Christian Apocrypha 7 Leuven Peeters 2003) pp91ndash107 at 103ndash4

38 L S B MacCoull lsquoPaul of Tamma and the Monastic PriesthoodrsquoVigiliae Christianae 53 (1999) pp 316ndash19 Brakke lsquoThe Making ofMonastic Demonologyrsquo

39 The quotation from 6 Ezra is analysed in A Suciu lsquoA Quotation from 6Ezra in the Sermo asceticus of Stephen the Thebanrsquo forthcoming in Apocrypha29 (2018)

639THE SERMO ASCETICUS

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the quotations from and references to 1 Clement in the Sermoasceticus As I will argue the quotations from 1 Clement are ofprime importance for establishing the original language of ourtext I hope that this research may bring some fresh ideas to theold debate concerning the priority of Coptic or Greek originalsfor certain Egyptian ascetic writings I will try to make this issueclearer before proceeding to the analysis of the select passages

It is notorious that in the absence of proper historical docu-mentation it is difficult to decide whether a text was originallycomposed in Greek or in Coptic solely on a linguistic basisSuffice to mention in this regard the failure of Rene Draguet todemonstrate that there is an early Coptic stratum detectable insome Greek ascetic texts like Athanasiusrsquo Life of Anthony (CPG2101) the Historia Lausiaca (CPG 6036) and the Asceticon ofIsaiah of Scetis40 Another way to establish the original languagein which a literary work was written is by examining the biblicalquotations However this method remains highly contentious be-cause translators usually adjusted quotations in order to conformthem to the version of the Bible in the target language It is there-fore not surprising to discover that the biblical quotations followthe Greek version of the Bible in Greek texts and the Coptic ver-sion in Coptic translations of the same works This adjustment ofbiblical quotations during the translation process constitutes aserious obstacle when we tackle the question of Greek versusCoptic originals

However the situation changes when we deal with quotationsfrom extra-canonical writings As these quotations are usuallymuch harder to identify than those from biblical texts translatorsand copyists could not adapt them so easily to the target languageConsequently they may shed a good deal of light on the questionof the original language of some Egyptian texts that exist both inGreek and in Coptic and whose original language is otherwise

40 R Draguet La Vie primitive de saint Antoine conservee en syriaque(CSCO 417ndash18 Scriptores syri 183ndash4 Louvain Secretariat du CorpusSCO1980) vol 2 pp 100ndash112 Draguet lsquoLe Chapitre de lrsquoHistoire Lausiaque surles Tabennesiotes derive-t-il drsquoune source coptersquo Le Museon 57 (1944) pp53ndash145 and 58 (1945) pp 15ndash95 Draguet lsquoUne nouvelle source copte dePallade Le ch VIII (Amoun)rsquo Le Museon 60 (1947) pp 227ndash55 Draguet LesCinq recensions de lrsquoAsceticon syriaque drsquoabba Isaıe 4 vols (CSCO 289ndash90 293ndash4 Scriptores syri 120ndash3 Louvain Secretariat du CorpusSCO 1968) vol 3pp 44ndash72

ALIN SUCIU640

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difficult to establish Stephen the Thebanrsquos Sermo asceticus ishighly relevant in this context because it quotes directly from anon-canonical text ie 1 Clement which has survived both inGreek and in Coptic (Akhmimic) allowing thus a proper com-parative study As we will see the evidence that can be gleanedfrom this comparison leans heavily in favour of a Coptic originalof the Sermo asceticus

In sectsect25ndash8 Stephen the Theban uses 1 Clement 171ndash6 in a dis-cussion about the humility of the saints mentioned in Jewishscriptures In this context he quotes an apocryphal saying ofMoses which appears in 1 Clement 17641 As this portion of thetext is lost in Sahidic because of the fragmentary state of themanuscripts I will refer here only to the Greek version of theSermo asceticus

Clement of Alexandria also quotes this apocryphal saying ofMoses in his fourth book of the Stromata (CPG 1377) under theform ἐγὼ δέ εἰμι ἀτμὶς ἀπὸ χύτρας43 However in view of the factthat Stephen obviously knew 1 Clement since he quotes from itelsewhere in the Sermo asceticus there can be no doubt that theApostolic Father was his immediate source

1 Clement 17642 Sermo asceticus 27

Ἐγὼ δέ εἰμι ἰσχνόφωνος καὶβραδύγλωσσος καὶ πάλινλέγει Ἐγὼ δέ εἰμι ἀτμὶςἀπὸ κύθρας

πρόσεχε Μωϋσῇ λέγοντιἰσχνόφωνος εἰμι καὶ ἀτμὶς ἐκτῆς χύτρας

lsquoBut I am weak of speech andslow of tonguersquo And he saysagain lsquoBut I am smoke from the potrsquo

Pay attention to Moses who sayslsquoI am weak of speech and smokefrom the potrsquo

41 The quotation was identified for the first time by M Aubineau Homeliespascales (cinq homelies inedites) (Sources chretiennes 187 Paris Les Editionsdu Cerf 1972) p 240

42 Greek text from J B Lightfoot The Apostolic Fathers part 12 Clementof Rome (London Macmillan 1890) p 65

43 See Clement Stromata IV171064 in Clemens Alexandrinus vol 2Stromata Buch IndashVI ed O Steuroahlin and L Freurouchtel (GCS 52 BerlinAkademie-Verlag 1985) p 295

641THE SERMO ASCETICUS

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Given that this passage could not be traced to any canonicaltext some of the scribes who copied the Sermo asceticus musthave found it suspicious Thus it is omitted in the codex LavraΓ8 but also in the Arabic and Ethiopic versions which can ultim-ately depend at this point on a textual tradition represented by theAthonite manuscript

In Sermo asceticus sect71 Stephen warns the monk against rashjudgement In ascetic literature judging others is strictly forbid-den not only because it goes against the teaching of the Scriptures(cf Matt 71 Luke 637 41 John 87 Ro 21 etc) but also be-cause one of the cardinal virtues of the solitary monk is humilityand mourning over onersquos own sins Judging others is actually ademonic temptation meant to disturb the hesychia the peace ofmind As Graham Gould adroitly writes the lsquonumber of storiesillustrating the necessity of not judging others and the urgencywith which abstaining from judgement was commended confirmsthe importance of the problem of judgementrsquo for the earlyEgyptian monks44 It is in this context that Stephen the Thebanquotes from what he calls lsquothe written wordrsquo Notably the Sahidicand the Greek texts are different at this point albeit they expressthe same idea

Sermo asceticus 71 (Sahidic) Sermo asceticus 71 (Greek)

ⲉⲧⲃⲉ ⲡϣⲁϫⲉ ⲉⲧⲥⲏϩ ϫⲉ

ⲉⲧⲉⲧⲛⲟ ⲛϩⲏⲏⲃⲉ ⲉϫⲛⲛⲉⲛⲟⲃⲉ

ⲛⲛⲉⲧϩⲓⲧⲟⲩⲱⲧⲉⲛ ⲉⲧⲉⲧⲛⲱⲡ

ⲙⲡⲉⲩϣⲱⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛ ⲛⲉ

χάριν τοῦ λόγου τοῦγεγραμμένου πενθήσατε ἐπὶ ταῖςταλαιπωρίαις ἀλλήλων καὶλογίζεσθε ὅτι τὰ ὑστερήματααὐτῶν ὑμῶν ἐστιν

( ) because of the written wordlsquoMourning over the sins of yourneighbours you are counting theirshortcomings to be yoursrsquo

( ) because of the written wordlsquoMourn over the miseries of oneanother and reckon that theirshortcomings are yoursrsquo

44 G Gould The Desert Fathers on Monastic Community (Oxford EarlyChristian Studies Oxford Clarendon Press 1993) p 123

ALIN SUCIU642

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In fact the passage offers a direct quotation from 1 Clement26 As this part of 1 Clement is preserved in Greek but also intwo Akhmimic Coptic manuscripts we can analyse it in both lan-guages Interestingly while the Greek Sermo asceticus does notcorrespond to the original text of 1 Clement the Sahidic followsexactly what we find in the Akhmimic version

Albeit written in different dialects the quotation from 1Clement in the Sahidic Sermo asceticus and the parallel Akhmimictext are lexically and syntactically identical which cannot beexplained as a mere accident By contrast the Greek Sermo asceti-cus diverges so much from the original text of 1 Clement that itcannot under any circumstances be called a quotation of it des-pite the fact that this is precisely what it claims to be

Furthermore while the quotation in the Greek Sermo asceticusdiffers from the original 1 Clement it presents several featureswhich seem to indicate that it is a translation from the CopticThus the word order does not follow the original Greek text of 1Clement but the Coptic placing the verb at the beginning of eachclause of the quotation rather than at the end the verb λογίζομαιlsquoto count to reckonrsquo seems to be rather a translation of theCoptic ⲱⲡ than a synonym of κρίνω which is used by Clement in

1 Clement 26 (Akhmimic)45 1 Clement 26 (Greek)46

ⲉⲧⲉⲧⲛⲣ ϩⲏⲃⲉ ⲁϫⲛⲛⲛⲁⲃⲉ

[ⲛⲛⲉⲧ]ϩⲓⲧⲟⲩⲱⲧⲛⲉ ⲉⲧⲉⲧⲛⲱⲡ

ⲙⲡⲟⲩϣⲧⲁ ϫⲉ ⲛⲱⲧⲛⲉ ⲛⲉ

ἐπὶ τοῖς παραπτώμασιν τῶνπλησίον ἐπενθεῖτε τὰὑστερήματα αὐτῶν ἴδια ἐκρίνετε

Mourning over the sins of yourneighbours you are counting theirshortcomings to be yours

You mourned over the trespassesof your neighbours you judgedtheir shortcomings to be yours

45 C Schmidt Der erste Clemensbrief in altkoptischer euroUbersetzung (Texte undUntersuchungen 321 Leipzig J C Hinrichs 1908) p 33 F ReurooschBruchsteuroucke des ersten Clemensbriefes nach dem achmimischen Papyrus derStrassburger Universiteuroats- und Landesbibliothek mit biblischen Texten derselbenHandschrift (Strasbourg Schlesier amp Schweikhardt 1910) p 5

46 Lightfoot The Apostolic Fathers part 12 pp 18ndash19

643THE SERMO ASCETICUS

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his letter the conjunction ὅτι stands for the Coptic ϫⲉ and doesnot appear in the parallel passage of 1 Clement in Greek

If a Greek original of the Sermo asceticus is admitted then onemust suppose that the translator into Coptic either knew byheart 1 Clement or went through the pain of searching for thesource of the quotation found it and adapted it according to theCoptic version of this writing However such a possibility mustbe excluded from the outset because as we have seen the quota-tion in the Greek Sermo asceticus does not correspond to the par-allel passage in 1 Clement making it difficult for the translator toidentify its source

One additional remark is in order here concerning the shift intense between the Coptic and the Greek texts of the Sermo asceti-cus at the beginning of the quotation The quotation in Greek fea-tures an imperative whereas the Sahidic is a focalizedcircumstantial clause If we hypothesize that the Greek is in fact atranslation of the Coptic it is apparent that this discrepancy isdue to the fact that the Greek translator failed to identify thequotation from 1 Clement and tried to adapt the text according toJames 49 and 51 which must have sounded more familiarταλαιπωρήσατε καὶ πενθήσατε καὶ κλαύσατε (49) κλαύσατεὀλολύζοντες ἐπὶ ταῖς ταλαιπωρίαις ὑμῶν (51)

Because the translators could not find its source this passagefrom 1 Clement was problematic for the ancient translators of theSermo asceticus For example while keeping the imperative clauseof the Greek text the Arabic translator (or a later scribe) misat-tributed the quotation to Paul

as it is written in Paul lsquoCry over your sins of one another and as toyour shortcomings consider that they are yoursrsquo

In its turn the Geiez version mentions that the text appears lsquointhe Lawrsquo (በውስተ ሕ[ግ])

EMML 4493 fo 104v col C lines 32ndash6

በከመ ጽሑፍ በውስተ ሕ[ግ] ኢትርኣዩ ኣበሳ ቢጽክ[ሙ] በበይናቲክሙ ወሐል[ዩ] ሕፀፀክሙ ከመ ለክሙ ይእቲ

as it is written in the Law lsquoDo not see the sin of each another andconsider your deficiency as it is yoursrsquo

It is thus obvious that the quotation from 1 Clement 26 was chal-lenging not only for the Greek translator but also for those who

ALIN SUCIU644

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rendered the Sermo asceticus into Arabic and Geiez As to theGeorgian this version does not contain the portion of the textthat interests us here Because none of the translators was able tofind the source of the quotation they all tried to explicate thetext as can be judged from the fact that each version gives a dif-ferent text at this point It is only the Sahidic that follows ad lit-teram the Coptic version of 1 Clement

Furthermore in sect43 b which is extant only in Sahidic Stephenthe Theban refers again to 1 Clement this time to 306 lsquoGoddetests those who praise themselves alonersquo47 Unfortunately asthis paragraph of the Sermo asceticus does not appear in Greekwe cannot compare properly the two texts Nevertheless we canobserve again that the Sahidic obviously depends on the Copticversion of 1 Clement

In the light of this evidence it is tempting to speculate thatStephen the Theban wrote the Sermo asceticus in Coptic and ei-ther used the Akhmimic version of 1 Clement or more likely alost Sahidic version which served as a model for the Akhmimictext Thus we can propose a Coptic original of the Sermo asceticus

1 Clement 306 (Greek)48 1 Clement 306(Akhmimic)49

Sermo asceticus43b (Sahidic)

αὐτεπαινετοὺς γὰρμισεῖ ὁ θεός

ⲡⲛⲟⲩⲛⲧⲉ ⲅⲁⲣ ⲙⲁⲥⲧⲉ

ⲛⲛⲉⲧⲧⲙⲁⲓeuroⲟⲙⲙⲁⲩ ⲟⲩⲁⲉⲉⲧⲟⲩ

ⲡⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲛⲛⲉltⲧgtⲧⲙⲁⲓⲟ

ⲙⲙⲟⲟⲩ ⲙⲁⲩⲁⲁⲩFor God detests thosewho praise themselves

For God detests thosewho praise them-selves alone

God detests thosewho praise them-selves alone

47 Remarkably the same passage appears in an ascetic text attributed toPachomius De monacho iniuriae memore (CPG 23541) see L T Lefort Œuvresde S Pachome et de ses discιples 2 vols (CSCO 159ndash60 Scriptores coptici 23ndash4Louvain Imprimerie orientaliste L Durbecq 1956) vol 1 p 3 ⲡⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉⲙⲡⲉⲧⲧⲙⲁⲓeuroⲟ ⲙⲙⲟϥ ⲟⲩⲁⲁϥ (lsquoGod detests whoever praises himself alonersquo)

48 Lightfoot The Apostolic Fathers part 12 p 9749 Schmidt Der erste Clemensbrief p 80

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from which derive the other versions according to the followingstemma

My philological argument remains to be re-evaluated once weunderstand better the fourth-century social and historical contextin which ascetics like Stephen the Theban wrote Nevertheless itis perhaps time to challenge the conventional view according towhich most if not all monastic literary productions of the periodwere written in Greek Thus even in cases such as the Lives ofPachomius or the letters of Antony which were at least originallyaddressed to audiences that spoke Coptic scholars have preferredto postulate Greek originals50 This position primarily rests onthe assumption that during the fourth century and later nativeEgyptian monks were not capable of writing texts charged with aspecific theological vocabulary One may recall for example thatFrancois Halkin spoke about lsquolrsquoimpuissance nativersquo that preventedCoptic-speaking Pachomian monks from composing narrativesabout the founder of the Koinonia51 According to Halkin it was

50 On the problem of the original language of the Lives of Pachomius see PRousseau Ascetics Authority and the Church in the Age of Jerome and Cassian(Oxford Historical Monographs Oxford Oxford University Press 1978) pp245ndash7 For the Letters of Antony see P Luisier lsquoAutour drsquoun livre recent etdes lettres de S Antoinersquo Orientalia Christiana Periodica 61 (1995) pp 201ndash13 who argues in favour of a Greek original

51 F Halkin Sancti Pachomii Vitae Graecae (Subsidia hagiographica 19Brussels Societe des Bollandistes 1932) p 103

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rather the Hellenist monks who put together the first Lives ofPachomius which were only later translated into Coptic

On the other hand if we favour the pre-eminence of Greekoriginals for Egyptian ascetic writings it is hard to explain the ap-pearance of such a prolific author as Shenoute of Atripe who ob-viously wrote Coptic52 It is likely that Shenoute did not appearin a vacuum but other authors who used Coptic as a literary lan-guage must have preceded him For his part Tito Orlandi hasargued that one such author who wrote Coptic was the MiddleEgyptian ascetic Paul of Tamma53 It is thus possible to imaginethat Shenoute sprang up in a historical context in whichPachomius Paul of Tamma and Stephen the Theban had alreadyused Coptic as a literary vehicle In this case Stephen theTheban could rightly be considered as one of the early authors ofCoptic literature

EDITION OF THE SAHIDIC TEXT OF THE SERMOASCETICUS

The following edition is semi-diplomatic However the supra-lineation system does not reproduce that of the manuscript beingstandardized by the editor In the translation the paragraphs fol-low the numbering system established by Sauget in his edition ofthe Arabic version of the Sermo asceticus which was subsequentlyadopted by des Places for the Greek text and by Garitte forthe Georgian

52 Enzo Lucchesi for example believes that Shenoute also wrote at leastsome of his texts in Greek something which cannot be completely ruled outsee his article lsquoChenoute a-t-il ecrit en grecrsquo in Melanges AntoineGuillaumont Contributions a lrsquoetude des christianismes orientaux (CahiersdrsquoOrientalisme 20 Geneva Patrick Cramer 1988) pp 201ndash10

53 Orlandi Paolo di Tamma See also Luisier lsquoPaul de Tammarsquo p 267who agrees that Paul of Tammarsquos De cella may have been written in Copticalthough he leaves the question open For arguments concerning the fact thatPaul wrote in Coptic see A Suciu lsquoSitting in the Cell The LiteraryDevelopment of an Ascetic Praxis in Paul of Tammarsquos Writings With anEdition of Some Hitherto Unknown Fragments of De Cellarsquo JTS NS 68(2017) pp 141ndash71 at 159ndash60

647THE SERMO ASCETICUS

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BnF Copte 1321 fo 87r thorn BnF Copte 1332 frag 42Cv

unknown number of lines missing unknown number of lines missing[ ] [ [[ ]ⲧⲃ[ ⲙ [[ ] ⲁⲩⲱ [ⲙ] ⲁⲩⲱ [ⲡⲇⲓⲁ]ⲡⲉⲣϯⲧⲱⲛ ϩⲛ ⲃⲟⲗⲟ [ⲥ ⲛⲁϣϭⲙ]ⲗ ⲁⲁⲩ ⲛϩⲱⲃ- ϭⲟⲙ ⲉⲣ [ⲟⲕ ⲁⲛ][ⲙ]ⲡ ⲉⲣϣⲱⲡⲉ ϣⲱⲡⲉ [ⲉⲕⲙⲟⲧⲛ][ⲉ]ⲕⲟ ⲛⲛⲁϣⲧ ⲉⲕⲑⲃⲃⲓⲏ [ⲩ ⲉ][ϫ]ⲉ ⲛⲅⲙⲟⲩ ϩⲁ ⲣⲱⲙⲉ ⲛ[ⲓⲙ-][ⲑ]ⲏ ⲙⲡⲉⲕⲟⲩⲟ ϭⲱϣⲧ ⲉ[ⲡⲉⲕ][ⲉⲓϣ]- ⲥⲁϩ ⲛⲑⲉ [ⲁϥ][ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲱ ⲙⲟⲟϣ[ⲉ ϩⲛ][ⲡⲁϣ]ⲏⲣⲉ ⲉⲕⲟ ⲑⲃⲃⲓⲟ [ⲉϥⲕⲱ][ ] ⲙ ⲛⲁⲛ ⲛ [ⲟⲩⲥⲙⲟⲧ]

unknown number of lines missing ϫⲉⲕ[ⲁⲥ[ ] [ ϣⲱ [ⲡⲉ[ ⲡⲱ]ⲧ ⲛⲧⲉ [ⲩⲛⲟⲩ] ⲟ [ⲛⲛⲁⲓ] ⲧⲏⲣⲟⲩ [] ⲡ [[ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲙ unknown number of lines missing[ ]ϥ ⲱ ⲡⲁ

[ϣⲏⲣ]ⲉ ⲁⲗ[ⲗⲁ ϣ]ⲱⲡⲉ ⲛ

[ⲣⲙⲣ]ⲁϣ ϫⲉ ⲛ[ⲣⲙⲣ]ⲁϣ ⲛⲉⲧ

[ⲛⲁⲕ]ⲗⲏⲣⲟⲛⲟ[ⲙⲉⲓ ⲙ]ⲡⲕⲁϩ

margin

ALIN SUCIU648

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BnF Copte 1321 fo 87v thorn BnF Copte 1332 frag 42Cr

unknown number of lines missing unknown number of lines missing[ ] [ ] [[ ]- [ ]-[ϭⲱϣⲧ ⲉⲓ]ⲏⲥⲁⲓⲁⲥ ϭⲱϣⲧ ⲉⲡ[ⲧⲉ][ⲉϥⲱ]ϣ ⲉⲃⲟⲗ ⲉϥ ⲗⲱⲛⲏⲥ ⲡⲁ[ϣⲏ][ϫⲱ] ⲙⲙⲟⲥ ϫⲉ ⲉⲣⲉ ⲣⲉ ⲉⲁⲡⲛⲟⲩⲧ [ⲉ][ⲧⲛ]ⲇ ⲓⲕⲁⲓeuroⲟⲥⲩ ⲧⲙⲁⲓⲟϥ ⲉⲧ ⲃ [ⲉ][ⲛⲏ] ⲧⲏⲣⲥ ⲟ ⲛⲑⲉ ⲡⲉϥⲑⲃⲃⲓⲟ[ⲛⲛⲉ]ⲓⲧⲟⲉⲓⲥ ⲛϣ ⲙⲟⲟϣⲉ ϩⲛⲟⲩ

[ⲣⲱ ⲙ]ⲡⲉⲕⲉⲙ ϩⲏⲕⲉ ⲡⲁϣ [ⲏⲣⲉ][ⲧⲟ ⲉⲃⲟ]ⲗ- ϫⲉϣⲁⲣ [ⲉⲧⲙⲛⲧ][ⲁⲩⲱ ⲡⲉ]ⲛϫⲟⲉⲓeuroⲥ ϩⲏⲕⲉ [ⲑⲃⲃⲓⲉ ⲡ][ⲁϥϯⲥⲃ]ⲱ ⲛⲛⲉ ⲣⲱⲙⲉ [-][ⲧⲟⲩⲏϩ] ⲛⲥⲱϥ ⲙⲡⲉⲣ[ ][ϫⲉ ⲉⲧⲉⲧ]ⲛϣⲁⲛ [[ⲉⲣ ϩⲱⲃ ⲛ]ⲓⲙ ⲛ unknown number of lines missing[ⲧⲁⲩⲟⲩⲉϩ]ⲥ ⲁ ϩⲛ ⲉ [ ] ϫ ⲉ[[ⲙⲙⲟⲟⲩ ⲛⲏⲧ]ⲛ [ ]ⲛⲉⲧϣ[

unknown number of lines missing ⲕⲁⲧⲁ ⲧ[ⲉⲛⲧⲟ][ ] ⲛ ⲗⲏ ⲙⲡ[ⲉⲭⲥ][ ] ⲛ ⲧⲁⲣⲉⲕ[ⲥⲉⲣⲃⲉ ⲉⲡ][ ]ⲛⲉ ⲛⲟⲩⲧⲉ [ⲁⲩⲱ ⲡ]

ⲛⲟⲩⲧⲉ [ⲛⲁⲕ-ⲥⲉⲣⲃⲉ ⲉⲡ[ⲛⲟⲩⲧⲉ]ⲛϥϩⲗⲟ [ϭⲛⲅⲥⲟ[ⲟⲩⲛ ⲙⲡⲉϥ]ⲟⲩⲱ[ϣ

margin

649THE SERMO ASCETICUS

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Venice Marciana 192 fo 99r

[ⲁ]ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ϭⲱϣⲧ ϩⲏⲧϥϣⲱⲡⲉ ⲛⲑⲉ ⲛ ⲛⲟⲩⲙⲟⲧⲛⲉⲥⲛⲉⲓⲥⲁϩ ⲛⲛⲉⲉⲃ ⲡⲁϣⲏⲣⲉ ⲧⲁⲁⲕ

ⲉⲧⲉ ⲣϩⲙⲙⲉ ⲙ ⲉⲡⲛⲟⲩⲧⲉ ϩⲛⲡⲉⲩϫⲟⲓ ⲉⲕ 5 ⲧⲉⲕϭⲟⲙ ⲧⲏⲣⲥ ϭⲱϣⲧ ⲉⲃⲟⲗ ⲧⲁⲣⲉϥⲙⲓϣⲉ ⲉϩ

ϩⲏⲧϥ ⲙⲡⲧⲏⲩ ⲣⲁⲓ ⲉϫⲱⲕ ⲛϥϫⲉ ⲉϥⲛⲏⲩ ⲛⲁⲕ ⲥⲕⲉⲡⲁⲍⲉ ⲙ

ϩⲛⲁϣ ⲛⲥⲁ- ⲙⲟⲕ ⲛϥϯⲏ ⲛϥⲉⲓ ⲛⲧⲏⲩ ⲛ 10 ϭⲟⲙ ⲛⲁⲕ ⲛϥⲛⲟⲩⲃⲉ ⲏ ⲛϥ ⲙⲓϣⲉ ⲙⲛⲛⲉⲧ

ⲉⲓ ⲛⲧⲏⲩ ⲛϩⲉ ⲙⲓϣⲉ ⲛⲙⲙⲁⲕⲃⲱⲱⲛ- ϫⲉ ⲁϫⲉⲛ ⲡⲛⲟⲩⲧⲉ

ϣⲱⲡⲉ ⲉⲕϫⲟⲟⲣ ⲛⲅⲛⲁⲉϣϭⲙ

ϩⲙⲡⲡⲟⲗⲩ 15 ϭⲟⲙ ⲁⲛ ⲉⲉⲣⲗⲁ

ⲙⲟⲥ ⲛⲅⲱϣ ⲁⲩ ⲁⲗⲗⲁⲉⲃⲟⲗ ϫⲉ ⲧⲱ ⲉⲣϣⲁⲛⲡⲣⲱⲙⲉ

ⲟⲩⲛⲅ ⲡⲧⲏⲩ ⲧⲱⲃϩ ⲙⲡⲛⲟⲩ

ⲛⲉⲙϩⲓⲧ ⲛⲅ ⲧⲉ ϣⲁⲣⲉⲡ

ⲉⲓ ⲡⲧⲟⲩⲣⲏⲥ 20 ⲛⲟⲩⲧⲉ ϯ ϭⲟⲙ

ⲛⲅⲛⲓⲃⲉ ⲉϩⲟⲩⲛ ⲛⲁϥ ⲛϥⲣⲟⲉⲓⲥϩⲙⲡⲁⲕⲩⲡⲟⲥ ⲉⲣⲟϥ ⲛϥⲙⲁϩϥⲛⲧⲉⲛⲁϩⲏⲛⲉ ⲛⲥⲟⲫⲓⲁ ϩⲓϯ ⲙⲡⲉⲩⲥⲧⲟⲓ- ⲙⲛⲧⲣⲉⲙⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 25 ϩⲏⲧ ⲛϥϫⲓ

ⲧⲉⲕⲣⲓ ⲡⲁ ⲙⲟⲉⲓⲧ ϩⲏⲧϥ

ϣⲏⲣⲉ ⲙⲡⲉⲣ ⲉϩⲟⲩⲛ ⲉⲡⲉϥ

ϣⲱⲡⲉ ⲛⲑⲉ ⲛ ϣⲟϫⲛⲉ-ⲛⲓⲕⲣⲓⲧⲏⲥ- ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲉⲣϩⲓⲥⲉ ⲉⲧⲱ 30 ⲧⲉⲕⲣⲓ ⲙⲡⲣⲃϩ ⲁⲩⲱ ⲥⲉⲛⲁ ϣⲱⲡⲉ ⲉⲕ

ⲥⲱⲧⲙ ⲉⲣⲟⲕ ⲥⲟⲣⲙ ⲉⲃⲟⲗ-ⲉⲕϩⲛⲟⲩϩⲓⲥⲉ ⲛⲏⲫⲉ ⲙⲙⲟⲕ

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Venice Marciana 192 fo 99v

ϫⲉ ⲉⲕϩⲙⲟⲟⲥ ⲙⲁⲩⲁⲁⲕ ϫⲉ ⲡ

ⲛⲁϣ ⲛϩⲉ ⲙⲡⲣ ⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲉⲣ ⲑⲉ ⲛⲛⲓⲧⲃⲛⲏ ⲛⲛⲉltⲧgtⲧⲙⲁ

ⲉⲧϫⲱⲣⲙ ⲛ ⲓⲟ ⲙⲙⲟⲟⲩ ⲙⲁⲩ

ⲥⲁⲡⲣⲱⲙⲉ ⲁⲗ 5 ⲁⲁⲩ-ⲗⲁ ⲁⲣⲓⲡⲣⲱⲙⲉ ϣⲁϥϭⲱϣⲧ ⲇⲉ

ⲛⲧⲟϥ ⲉⲧϫⲱ ⲛⲧⲟϥ ⲉϫⲙⲣⲉⲙ ⲛⲥⲁⲡⲧⲃ ⲡⲉϣⲗⲏⲗ ⲛ

ⲛⲏ- ⲛⲉⲧⲑⲃⲃ ⲓⲏⲩ-ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ⲕⲁ ⲟⲩ ⲧⲉⲕⲣⲓ ⲙⲡⲣ

ⲣⲟⲉⲓⲥ ⲛⲧⲟⲟⲧⲕ ⲕⲁ ⲗⲁⲁⲩ ⲙⲙⲣ

ⲙⲡⲉⲣⲕⲁ ⲡⲥⲱ ⲣⲉ ⲛⲧⲟⲟⲧⲕ ⲙⲁ ϩⲛⲧⲣⲓ ⲉⲣⲉ ϩⲱ ⲉⲡⲉϩⲟⲟⲩ

ⲡⲉⲕϩⲏⲧ ϩⲛ 15 ⲡⲉϩⲟⲟⲩ ⲉⲛⲉϥ

ⲕⲏⲙⲉ- ϩⲃⲏⲩⲉ ⲧⲁⲣⲉⲕⲁⲗⲗⲁ ⲉⲣ ⲡⲉⲕⲥⲱ ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲙⲁ ⲛⲉⲣⲡⲉ ⲙⲡ ⲡⲛⲟⲃⲉ ⲛⲧⲟϥ

ⲛⲟⲩⲧⲉ ⲛⲅⲉⲣϫ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉ

ⲛⲉⲕⲙⲉⲉⲩⲉ 20 ⲣⲟϥ ⲉⲧⲙⲁⲁϥ-ⲧⲁⲣⲉⲕϫⲡⲟ ⲛⲁⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲙⲉⲉⲩⲉ ⲉⲧⲥ ⲧⲉⲕⲣⲓ ⲡⲣⲟⲥⲙⲟⲛⲧ - ⲕⲁⲣⲧⲏⲣⲉⲓ ⲉ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲛⲉⲕϣⲗⲏⲗ

ⲧⲉⲕⲣⲓ ⲙⲡⲉⲣ 25 ⲙⲛⲛⲉⲕⲛⲏⲥⲕⲁ ⲡⲉⲕϩⲏⲧ ⲉ ⲧⲓⲁ ⲙⲛⲡⲁϫⲓⲥⲉ ⲛⲧⲟⲟⲧⲕ ⲅⲱⲛ ⲙⲡⲉⲕⲟⲩⲇⲉ ⲙⲡⲉⲣ ϩⲏⲧ ⲧⲁⲣⲉⲕϫⲁⲥⲧⲕ ϭⲱ ϩⲛⲛⲁⲡⲧⲃ

ϩⲙⲡϣⲟϫ 30 ⲃⲟ ⲙⲡϩⲏⲧⲛⲉ ⲙⲡⲉⲕ ϫⲉ ⲁϫⲉⲛ ϯⲣⲏ

ϩⲏⲧ ⲟⲩⲇⲉ ⲛⲏ ⲙⲛⲡⲧⲃⲃⲟ

ⲙⲡⲣⲧⲙⲁⲓⲟⲕ

651THE SERMO ASCETICUS

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Naples National Library IB9 fo 52r

ⲙⲉⲛⲗⲁⲁⲩ ⲛⲁ ⲛⲟⲩⲧⲉ ϫⲡⲟϥ

ⲛⲁⲩ ⲉⲡⲛⲟⲩⲧⲉ- ⲛⲁⲕ ⲛⲣⲙⲛⲏⲓeuroⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲧⲁⲣⲉϥϫⲣⲟ ⲉⲙ

ⲧⲉⲕⲣⲓ ⲛⲧⲉ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ

ⲟⲩⲥⲟⲛ ⲉⲛ ϩⲉⲛ 5 ⲉⲧϯ ⲛⲙⲙⲁⲕϣⲁϫⲉ ⲉϩⲟⲩⲛ ϫⲉ ⲡⲣⲣⲟ ⲛⲙⲡⲁ

ⲛⲁⲕ ⲙⲡⲉⲣⲕⲁ ⲑⲟⲥ ⲡⲉ ⲡⲙⲉⲉⲩⲉ

ⲡⲉⲕϩⲏⲧ ϩⲓⲱ ⲙⲡⲛⲟⲩⲧⲉ ⲉⲧⲉⲟⲩ ⲧⲁⲣⲉⲕϭⲱ ⲡⲗⲟⲅⲓⲥⲙⲟⲥ ⲡⲉⲉⲕⲙⲟⲧⲛ ⲛⲧⲉ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲡⲉⲕϩⲏⲧ ϭⲱ ⲧⲉⲕⲣⲓ ϯ ⲉϩⲟⲩⲛ

ⲉϥⲥϭⲣⲁϩⲧ ϫⲉ ⲉϩⲣⲁⲕ ⲧⲁⲣⲉⲕⲛⲁϣⲉ ⲙⲙⲉⲉⲩⲉ ϫⲓ ⲙⲡⲉϩⲙⲟⲧⲛⲧⲣⲓ- ⲛⲧⲣⲓ ϫⲉ ⲟⲩⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧ 15 ⲧⲉⲧⲣⲓ ⲛⲟⲩϩ

ⲣⲓ ⲕⲁ ⲟⲩⲙⲉ ⲙⲟⲧ-ⲗⲉⲧⲁ ϩⲛⲣⲱⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲉⲕϣⲁⲛⲕⲁ ⲣⲓ ⲙⲡⲣⲧⲥⲁⲣⲱⲕ ⲉⲃⲟⲗ ⲕⲁ ⲃⲟⲕ ⲉⲥⲱϣⲙⲟⲩⲣⲟⲉⲓⲥ ⲛⲧⲟ 20 ⲛⲥⲁⲣⲱⲙⲉⲟⲧⲕ ϫⲛⲛⲉⲩⲥ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣ

ⲁ ⲣⲙⲉⲕ ⲉⲃⲟⲗ ⲕⲁ ⲡⲣⲱⲙⲉ ⲉ

ⲧⲁⲣⲉⲕϭⲱ ϩⲛ ϭⲱϣⲧ ϩⲏⲧⲕ ⲛⲁⲡⲧⲃⲃⲟ ⲛⲧⲉ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣⲡⲉⲡⲛⲁ ⲉⲧⲟⲩ 25 ϭⲱϣⲧ ⲛⲥⲁ

ⲁⲁⲃ ⲉⲣϣⲃⲏⲣ ⲣⲱⲙⲉ ⲧⲁⲣⲉⲕⲉⲣⲟⲕ- ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲉⲧⲃⲉ ⲧⲉⲛ

ⲧⲉⲕⲣⲓ ⲡⲱⲧ ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ

ⲛⲥⲁⲡⲙⲉⲉⲩⲉ 30 ⲧⲉ ϥⲓ ϩⲁⲛⲉⲧⲉⲧⲟⲩⲁⲁⲃ ⲁⲩⲱ ⲛⲏⲩ ⲉϫⲱⲕ-ⲡⲙⲉⲉⲩⲉ ⲙⲡ ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ

ALIN SUCIU652

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ⲉⲣ ⲟⲩⲕⲩⲣⲓⲁⲕⲏ ⲡⲥⲱⲧⲙ ⲛⲛⲉⲕϩⲁϩⲧⲏⲕ ϥⲓ ⲙⲁⲁϫⲉ-ϩⲁⲣⲟϥ ⲉⲧⲃⲉ ⲧⲉⲛ ϣⲱⲡⲉ ⲉⲕⲧⲁⲛ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ϩⲏⲩ ⲡⲁϣⲏ

ⲧⲉ- 5 ⲣⲉ ⲉⲕϣⲁⲛ

ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ

ⲉⲓ ⲉⲡⲧⲟⲟⲩ ⲉⲕ ⲙⲁⲣⲟⲩⲉⲣϩⲏⲩ

ϩⲓⲱⲱϥ ϥⲓ ϩⲁ ⲛⲁⲕ ⲧⲁⲣⲉⲕⲣⲟϥ ϣⲁⲛⲧⲉϥ ⲃⲱⲕ ⲉⲧⲉⲕⲣⲓ

ϭⲉⲛ ⲟⲩⲣⲓ ⲉⲧⲃⲉ 10 ⲉⲕⲙⲟⲧⲛ -ⲧⲉⲛⲧⲟⲗⲏ ⲙⲡ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲛⲟⲩⲧⲉ ⲁⲩⲱ ⲣⲓ ⲡⲁϣⲏⲣⲉⲡⲉⲧⲡⲏϩ ϣⲁ ⲕⲁ ⲡⲙⲉⲉⲩⲉ ⲙⲡⲣⲟⲕ ⲕⲁⲧⲁ ⲧⲉⲕ ⲛⲟⲩⲧⲉ ϩⲙⲡⲉⲕ

ϭⲟⲙ ⲁⲣⲓϥ ϫⲉ ⲛ 15 ϩⲏⲧ ⲛⲛⲁⲩ ⲛⲓⲙ

ⲧⲟⲕ ϩⲱⲱⲕ ⲉⲕ ⲛⲧⲉⲧⲉϥϩⲟⲧⲉϣⲁⲛⲃⲱⲕ ⲉⲩ ⲕⲱⲧⲉ ⲉⲣⲟⲕ-ⲧⲟⲟⲩ ⲕⲛⲁⲟⲩ ϫⲉ ϣⲁⲣⲉⲑⲟⲧⲉ

ⲱϣ ⲉⲧⲣⲉⲩϯ ⲧⲟ ⲙⲡⲛⲟⲩⲧⲉⲟⲧⲟⲩ ⲛⲙⲙⲁⲕ 20 ⲛⲟⲩϫⲉ ⲉⲃⲟⲗ ϩⲛ

ⲧⲉⲛⲧⲟⲗⲏ ⲅⲁⲣ ⲧⲉⲯⲩⲭⲏ ⲛⲛⲟ

ⲙⲡⲛⲟⲩⲧⲉ ⲧⲉ ⲃⲉ ⲛⲓⲙ ϩⲓⲧⲁⲧⲁⲓ ⲛⲁⲓeuroⲛⲉ ⲛⲉϩ ⲕⲟ ⲛⲓⲙ ϩⲓⲁⲛⲟⲃⲏⲩⲉ ⲛⲧⲣⲓ ⲡⲁ ⲙⲓⲁ ⲛⲓⲙ-ϣⲏⲣⲉ- 25 ⲡⲉⲛⲧⲁϥϫⲡⲟ

ⲉⲕⲛⲏⲩ ⲉⲃⲟⲗ ⲛⲁϥ ⲛⲑⲟⲧⲉ

ϩⲛⲧⲣⲓ ⲕⲁ ⲡⲉⲕ ⲙⲡⲛⲟⲩⲧⲉϩⲏⲧ ⲙⲙⲟⲕ ϫⲛ ⲁϥϫⲡⲟ ⲛⲁϥ ⲛⲛⲉⲕⲉⲛ ⲡϫⲟⲓ ⲭⲁⲣⲓⲥⲙⲁ ⲛⲓⲙ-ⲉⲃⲟⲗ ⲉϥⲟⲡⲧ ⲛⲅ 30 ⲡⲉⲧⲉⲟⲩⲉⲛⲧⲁ ϥϣⲟⲩⲟϥ ⲛⲅⲙⲟⲟ ⲙⲙⲁⲩ ⲛⲑⲟⲧⲉ

ϣⲉ ⲉⲧⲃⲉ ⲡⲛⲁⲩ ⲙⲡⲛⲟⲩⲧⲉ ⲟⲩⲛⲛⲛⲉⲕⲃⲁⲗ ⲙⲛ ⲧⲁϥ ⲙⲙⲁⲩ ⲛ

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Col A 33ndash4 ⲛⲧⲉϥϩⲟⲧⲉ] ⲙⲡⲉϥⲟⲩⲱϣ ⲙⲛⲧⲉϥϩⲟⲧⲉ B (the Qasr el-Wizz fragment) k Col B 14 ⲡⲉⲕϩⲏⲧ] ⲡⲉⲕϩⲱⲃ B k

ⲉϩⲉⲛⲁϩⲱⲱⲣ ⲙ ⲙⲛⲧⲣⲱⲙⲉ-ⲉⲩⲙⲉϩ ⲛⲁⲅⲁ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉⲡⲉⲟⲑⲟⲛ ⲛⲓⲙ ϫⲉ ⲟⲩ ⲉⲧϣⲟⲩϣⲁⲣⲉⲑⲟⲧⲉ ⲙⲡ ⲉⲓⲧ ϫⲛⲛⲉⲡⲛⲟⲩⲧⲉ ⲧⲟⲩϫⲉ 5 ⲛⲟⲩⲧⲉ ϫⲉⲉⲣⲉⲡⲣⲱⲙⲉ ⲉⲡ ⲛⲉⲕⲕⲉⲉⲥ ⲉⲃⲟⲗⲛⲟⲃⲉ- ⲡⲉⲕϩⲱⲃ ⲧⲏⲣϥⲁⲩⲱ ϩⲛⲑⲟⲧⲉ ⲁⲣⲓϥ ⲉⲧⲃⲉ ⲡⲙⲡⲛⲟⲩⲧⲉ ⲉⲣⲉ ⲛⲟⲩⲧⲉ-ⲟⲩⲟⲛ ⲛⲓⲙ ⲣⲓ 10 ⲛⲛⲟⲩⲁⲇⲓⲕⲟⲥ ⲅⲁⲣⲕⲉ ⲙⲙⲟⲟⲩ ⲉⲃⲟⲗ ⲁⲛ ⲡⲉ ⲡⲛⲟⲩⲧⲉⲉⲙⲡⲉⲑⲟⲟⲩ- ⲉⲧⲱⲱⲃⲉ ⲛⲁⲕⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ ⲕⲁⲧⲁ ⲡⲉⲕϩⲱⲃ-ⲣⲓ ⲕⲁ ⲧⲉⲕⲣⲓ ⲧⲃⲃⲉ ⲡⲉⲕϩⲏⲧⲥⲓⲥ ⲙⲡⲉⲕⲉⲙ 15 ⲡⲁϣⲏⲣⲉ ⲧⲁⲧⲟ ⲉⲃⲟⲗ ⲛⲅⲉⲣ ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱⲛⲉϩⲃⲏⲩⲉ ⲙ ⲧⲙ ⲉⲣⲟⲕ ϩⲛⲟⲩⲡⲱⲛϩ ⲙⲟⲣⲕ ϭⲉⲡⲏ-ⲛⲧⲉⲥⲃⲱ ⲉϫⲛ ⲧⲁϩⲟⲕ ⲉⲣⲁⲧⲕⲧⲉⲕϯⲡⲉ- 20 ⲛⲟⲩⲥⲱⲧⲡ ⲙⲡⲁⲩⲱ ⲉⲕⲉϩⲱⲙ ⲉ ⲛⲟⲩⲧⲉ-ϫⲛⲛⲉⲕϫⲓϫⲉ ⲙⲡⲉⲣⲕⲁⲧⲉⲭⲉϫⲉⲉⲩⲉ ⲉⲩⲟⲩ ⲙⲙⲟⲕ ⲙⲁⲩⲁⲱϣϥ - ⲁⲕ ⲛⲅϯ ⲛⲟⲩⲙⲡⲉⲣϣⲱⲡⲉ 25 ϩⲟⲟⲩ ⲛⲥⲁⲟⲩϩⲟⲛⲁⲧⲥⲃⲱ ⲡⲁ ⲟⲩ ⲛⲅϣⲱⲡⲉϣⲏⲣⲉ ⲁⲗⲗⲁ ⲛⲁⲙⲉⲗⲏⲥ ⲛⲧⲉⲁⲣⲓϩⲟⲧⲉ ϩⲏⲧϥ ⲡⲉⲕⲟⲩⲟⲉⲓϣⲙⲡⲛⲟⲩⲧⲉ ⲛⲅ ⲟⲩⲱ ⲛⲧⲟⲟⲧⲕ ϩⲁⲣⲉϩ ⲉⲛⲉϥⲉⲛ 30 ⲛⲅⲥⲟⲩⲉⲣ ⲡⲉϩⲟⲧⲟⲗⲏ- ⲟⲩ ⲛⲧⲁⲩϫⲡⲁϣⲏⲣⲉ ⲙⲡⲉⲣⲣ ⲡⲟⲕ-ϩⲙϩⲁⲗ ⲛⲧⲉϥ ϯϩⲱⲛ ⲉⲧⲟⲟⲧⲕϩⲟⲧⲉ ϩⲛⲟⲩⲉⲟⲟⲩ ⲡⲁϣⲏⲣⲉ ϫⲉ ⲙ

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ⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲡⲓⲥⲧⲟⲥ ⲟⲩⲣⲱⲙⲉ ⲛⲅⲛⲁϯ ⲣⲱⲙⲉ ⲉⲣⲉⲡⲉϥ

ϩⲏⲩ ⲉⲣⲟϥ ⲁⲛ ϩⲱⲃ ϫⲟⲥⲉ ⲉ

ϫⲛⲛⲉⲕⲉⲓ ⲉ ⲡⲱⲕ ⲟⲩⲣⲱϫⲙⲡⲉⲕϩⲟ- 5 ⲙⲉ ⲙⲙⲁⲓⲛⲟⲩ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲧⲉ ⲟⲩⲣⲱⲙⲉ

ⲟⲩⲣⲉϥϭⲱⲛⲧ ⲛϥϭⲱϣⲧ ⲁⲛ ⲉ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲛⲁⲡⲉⲓⲙⲁ ϫⲉ

ⲣⲉϥⲕⲁⲧⲁⲗⲁ ⲛⲁⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲗⲉⲓ- 10 ⲡⲱⲣϫ ⲙⲡⲣⲱⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉ-ⲟⲩⲣⲉϥϯϩⲉ ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲣⲱⲙⲉ ⲉⲧⲃⲉ ⲛⲁ

ⲣⲉϥⲕⲱϩ ⲡⲉⲓⲙⲁ ϫⲉ ⲛⲁ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ 15 ⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲟⲩϩⲁϩ ⲛϣⲁϫⲉ ⲡⲱⲣϫ ⲙⲡⲣⲱⲧⲁⲣⲉⲕϣⲱⲡⲉ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉⲉⲕⲟ ⲛⲣⲙⲣⲁϣ ⲁⲣⲓϣⲃⲏⲣ ⲛⲧⲟϥ

ϫⲉ ⲛⲣⲙⲣⲁϣ ⲉⲩϩⲏⲕⲉ ⲙⲙⲁⲓⲛⲉⲧⲛⲁⲕⲗⲏⲣⲟ 20 ⲛⲟⲩⲧⲉ-ⲛⲟⲙⲉⲓ ⲙⲡⲕⲁϩ ⲟⲩϩⲏⲕⲉ ⲉϥⲑⲃ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲃⲓⲏⲩ-ϣⲧⲉⲣⲧⲓⲣ ⲟⲩϩⲏⲕⲉ ⲉⲙⲙⲁⲓ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ϣⲙⲙⲟ-ⲟⲩⲣⲱⲙⲉ ⲉϥⲟ ⲛ 25 ⲟⲩϩⲏⲕⲉ ⲉϥϩⲏⲕ

ϣⲃⲏⲣ ⲉⲩⲥϩⲓⲙⲉ ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ ϩⲛⲑⲟⲧⲉ ⲙⲡ

ⲟⲩⲇⲉ ⲙⲡⲉⲣⲕⲁ ⲛⲟⲩⲧⲉ-ⲙⲛⲧϣⲃⲏⲣ ⲛⲁⲕ ⲟⲩϩⲏⲕⲉ ⲉϥϥⲉⲓ

ⲙⲛⲟⲩⲥϩⲓⲙⲉ ⲥⲟⲥ -ⲙⲡⲉⲣⲙⲟⲟϣⲉ 30 ⲟⲩϩⲏⲕⲉ ⲉϥϭⲱϣⲧ

ⲙⲛⲟⲩⲕⲟⲩⲓ ⲉⲣⲟⲕ ⲉⲡⲛⲟⲩⲧⲉ ⲉⲟⲩⲛϫⲛⲛⲉⲕⲧⲁϩⲧ ⲟⲩϩⲁⲣⲉϩ ϩⲛⲧⲉϥ

ⲛⲅⲉⲓ ⲉⲡⲁϩⲟⲩ- ⲧⲁⲡⲣⲟ-ⲉⲕϣⲁⲛⲕⲁ ⲟⲩϣ ⲡⲁϣⲏⲣⲉ ⲁⲣⲓϣ

ⲃⲏⲣ ⲛⲁⲕ ⲕⲁⲁϥ 35 ⲃⲏⲣ ⲉⲣⲱⲙⲉ

Col A 26 ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ added later

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ⲛⲓⲙ ⲉϥⲉⲣϩⲟⲧⲉ ⲛⲁϥ ϫⲉ ⲛⲧⲟϥϩⲏⲧϥ ⲙⲡⲛⲟⲩ ⲡⲉⲧⲛⲁⲧⲁϫⲣⲉ

ⲧⲉ ⲁⲩⲱ ⲉϥϩⲁ ⲡⲉⲕϩⲏⲧ ⲛⲁϥ

ⲣⲉϩ ⲉⲛⲉϥⲉⲛ ⲛϥϫⲓ ϩⲗⲟϭⲧⲟⲗⲏ- 5 ⲛⲧⲉⲡⲉϥⲕⲱϩⲧ

ⲙⲡⲉⲣⲕⲁ ⲧⲉⲕ ϣⲱⲡⲉ ⲛϩⲏⲧⲕ ϩⲉⲗⲡⲓⲥ ϩⲛⲣⲱ ⲛϥⲣⲱⲕϩ ⲛⲛⲉⲕⲙⲉ ⲡⲁϣⲏⲣⲉ ⲉⲧ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ-ⲃⲉ ⲧⲙⲟⲧⲛⲉⲥ ⲙ ϭⲱϣⲧ ⲉⲡⲛⲟⲩ

ⲡⲉⲓⲙⲁ ⲧⲁⲣⲉⲕ 10 ⲧⲉ ⲡⲁϣⲏⲣⲉ ⲧⲁϭⲱ ⲉⲕⲟ ⲛⲣⲙϩⲉ- ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱ

ⲛⲉϫ ⲡⲉⲕⲣⲟⲟⲩϣ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲡϫⲟⲉⲓⲥ ⲧⲁ ⲥⲱⲧⲙ ⲛⲥⲁⲡⲛⲟⲩⲣⲉϥϥⲓ ⲣⲟⲟⲩϣ ⲧⲉ ⲡⲁϣⲏⲣⲉϩⲁⲣⲟⲕ- 15 ⲧⲁⲣⲉⲡⲛⲟⲩⲧⲉ

ⲕⲁ ⲧⲉⲕϩⲉⲗⲡⲓⲥ ⲥⲱⲧⲙ ⲉⲣⲟⲕ-ϩⲙⲡⲛⲟⲩⲧⲉ ⲡⲁ ⲡⲱⲧ ⲉϩⲟⲩⲛ ⲉⲣⲟϥϣⲏⲣⲉ ϫⲉ ⲛⲧⲟϥ ⲧⲁⲣⲉϥⲡⲱⲧ

ⲡⲉⲧⲛⲁⲙⲟⲟⲛⲉ ⲉϩⲟⲩⲛ ⲉⲣⲟⲕ ⲛϥⲙⲙⲟⲕ- 20 ⲧⲥⲁⲃⲟⲕ ⲉⲡⲉϥ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ ⲛⲟⲙⲟⲥ ⲛϥⲟⲩⲉⲉⲓⲥ ⲉⲣⲟⲕ ⲛⲉϩ ⲡⲉϥⲥⲟⲟⲩⲛ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁ ⲉⲣⲟⲕ ⲛϥϣⲱ

ⲥⲁⲛⲟⲩϣⲕ ⲡⲉ ⲛⲁⲕ ⲛϫⲁⲩ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲥⲕⲉ 25 ⲙⲟⲉⲓⲧ ⲥⲟⲩⲡⲁⲍⲉ ⲙⲙⲟⲕ ⲧⲉⲛ ⲡⲉⲕϩⲏⲧ ⲉ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲧⲁϫ ϩⲟⲩⲛ ⲉⲣⲟϥ ⲧⲁⲣⲉ ⲡⲉⲕϩⲏⲧ ⲣⲉϥⲙⲟⲟϣⲉ ⲛⲙ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁϫⲓ ⲙⲁⲕ ⲉϥⲥⲟⲩ

ⲙⲟⲉⲓⲧ ϩⲏⲧⲕ 30 ⲧⲱⲛ-ⲕⲁ ⲡⲛⲟⲩⲧⲉ ϣⲱⲡⲉ ⲉⲕⲁϣⲉ

ⲛⲁⲕ ⲛⲃⲟⲏ ⲉⲣⲟϥ ⲛⲧⲉⲩϣⲏ

ⲑⲟⲥ ⲡⲁϣⲏⲣⲉ ⲙⲛⲡⲉϩⲟⲟⲩ ϫⲉ ⲛⲛⲅϯ ⲕⲁⲣⲡⲟⲥ ⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ

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ⲉⲓⲥ ⲉⲣⲟⲕ- ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲥⲁⲛⲟⲩϣⲕ ϩⲙⲡ ϩⲟϫϩⲉϫ ⲧⲁ

ϫⲟⲉⲓⲥ ϫⲉ ⲛⲧⲟϥ ⲣⲉⲕϣⲱⲡⲉ

ⲡⲉⲧⲛⲁϯ ⲛⲁⲕ ϩⲙⲡⲉⲙⲧⲟⲛ-ⲛⲛⲁⲓⲧⲏⲙⲁ 5 ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲙⲡⲉⲕϩⲏⲧ- ϩⲓⲥⲉ ⲧⲁⲣⲉⲕ

ⲉⲕϣⲁⲛⲁⲓⲧⲉⲓ ϣⲱⲡⲉ ϩⲙⲛⲟⲩϩⲱⲃ ⲛⲧⲟ ⲡⲉⲙⲧⲟⲛ ⲁⲩⲱⲟⲧϥ ⲙⲡⲛⲟⲩ ⲛⲛⲉⲕⲙⲉⲥⲧⲉ

ⲧⲉ ⲙⲡⲉⲣⲉⲓ ⲉⲡⲁ 10 ⲟⲩϩⲱⲃ ⲉϥϩⲟ

ϩⲟⲩ ϫⲉϣⲁⲣⲉ ⲥⲉ ϫⲉ ϩⲓⲧⲉⲛ

ⲡⲛⲟⲩⲧⲉ ϫⲉⲛⲧ ϩⲁϩ ⲛϩⲓⲥⲉ ⲉⲣⲉ

ⲡⲣⲱⲙⲉ ⲉⲛⲁⲩ ⲡⲣⲱⲙⲉ ⲛⲁ

ϫⲉ ϥⲛⲁϩⲩⲡⲟ ⲛⲟⲩϩⲙ -ⲙⲓⲛⲉ ⲁⲗⲗⲁ 15 ⲡⲁϣⲏⲣⲉ ⲉⲓϯ ⲥ

ϩⲙⲡⲉⲕϩⲏⲧ ⲃⲱ ⲛⲁⲕ ϩⲛⲛⲉⲧⲏⲣϥ ⲁⲓⲧⲉⲓ ⲁⲩⲱ ϩⲓⲟⲟⲩⲉ ⲙⲡⲱ

ⲕⲛⲁϫⲓ- ⲛⲁϩ ⲉⲓⲧⲁⲗⲟⲡⲁϣⲏⲣⲉ ⲉⲕϩⲙⲟ ⲙⲙⲟⲕ ⲉϩⲣⲁⲓ

ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ 20 ⲉϫⲛⲛⲉϩⲓⲟⲟⲩⲉ

ⲕⲁ ⲧⲡⲩⲗⲏ ⲉⲧ ⲉⲧⲥⲟⲩⲧⲱⲛ-ϭⲏⲩ ⲙⲡⲉⲕⲉⲙ ⲙⲡⲉⲣⲙⲟⲟϣⲉ

ⲧⲟ ⲉⲃⲟⲗ- ϩⲛⲟⲩϭⲱⲱⲙⲉⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲙⲟⲟϣⲉ

ⲧⲉⲕⲣⲓ ⲕⲁ ⲧⲉⲛ 25 ⲛⲧⲟϥ ⲉⲕⲥⲟⲩ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ⲧⲱⲛ ϩⲛϩⲱⲃ

ⲧⲉ ⲛⲧⲟⲟⲧⲕ - ⲛⲓⲙ-ⲉϣⲱⲡⲉ ⲉⲕ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛϣⲁⲛⲟⲩⲱϣ ⲥⲁϭⲓⲛⲉⲣϩⲱⲃ

ⲡⲁϣⲏⲣⲉ ⲕⲛⲁ 30 ⲛⲓⲙ-ϫⲓ ⲥⲃⲱ ⲉⲕ ⲙⲡⲉⲣϣⲱϣ

ϣⲁⲛⲙⲉⲣⲉ ⲥⲱ ⲙⲛⲧⲏⲩ ⲛⲓⲙ-ⲧⲙ ⲕⲛⲁϫⲓ- ϣⲱⲡⲉ ⲛⲧⲟϥ

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ⲉⲕⲧⲁϫⲣⲏⲩ ⲙⲁⲓⲛⲟⲩⲧⲉ ⲧⲏ

ⲉϫⲛⲛⲉⲧⲥⲏϩ ⲣⲟⲩ-ⲁⲩⲱ ⲡⲛⲟⲙⲟⲥ ϫⲓ ϭⲉ ⲛⲁⲕ ⲛⲇⲁⲩ

ⲙⲡⲛⲟⲩⲧⲉ ⲕⲁ ⲉⲓⲇ ⲉϥⲱϣ

ⲁϥ ϩⲙⲡⲉⲕ 5 ⲉⲃⲟⲗ ⲉⲣⲉⲥⲁⲟⲩⲗ

ϩⲏⲧ ⲛⲛⲁⲩ ⲡⲏⲧ ⲛⲥⲱϥⲛⲓⲙ- ϫⲉ ⲁⲛⲅ ⲟⲩⲟⲩϩⲟⲣ

ⲥⲱⲧⲙ ⲇⲁⲇ ⲉϥⲙⲟⲟⲩⲧ ⲁⲩⲱⲉϥⲱϣ ⲉⲃⲟⲗ ⲁⲛⲅ ⲟⲩⲡⲏⲓ ⲛⲟⲩ

ⲉϥϫⲱ ⲙⲙⲟⲥ 10 ⲱⲧ-ϫⲉ ⲛⲥⲁⲃⲏⲗ ϫⲉ ⲛⲁⲓ ϭⲉ ⲧⲏⲣⲟⲩ ⲡⲁ

ⲡⲉⲕⲛⲟⲙⲟⲥϣⲟ ϣⲏⲣⲉ ⲁⲓϫⲟⲟⲩ

ⲟⲡ ⲛⲁⲓ ⲙⲙⲉⲗⲉ ⲉⲧⲃⲉ ⲡⲉⲑⲃⲃⲓⲟ-ⲧⲏ ⲛⲉⲓⲛⲁⲧⲁ ϫⲓ ⲇⲁⲩⲉⲓⲇ ⲛⲁⲕ

ⲕⲟ ⲡⲉ ϩⲙⲡⲁⲑⲃ 15 ⲟⲛ ⲛⲥⲙⲟⲧ ⲉⲣⲉ

ⲃⲓⲟ- ⲛⲉϥϫⲁϫⲉ ⲡⲏⲧ

ⲁⲩⲱ ⲟⲛ ϫⲉ ϯⲛⲁ ⲛⲥⲱϥ ⲉϥⲱϣ

ⲧⲉⲗⲏⲗ ⲉϫⲙ ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ

ⲡⲉⲕϣⲁϫⲉ ⲛⲑⲉ ⲡⲱⲧ ⲛⲥⲁⲛⲁⲙⲡⲉⲛⲧⲁϥϭⲛ 20 ϫⲁϫⲉ ⲛⲧⲁⲧⲁ

ϩⲁϩ ⲛϣⲱⲗ ϩⲟⲟⲩ ⲁⲩⲱ ⲛ

ⲁⲩⲱ ⲙⲁⲣⲉⲡ ⲛⲁⲕⲧⲟⲓ ⲙⲡⲟⲩϣⲁϫⲉ ⲙⲡⲛⲟⲩ ⲱϫⲉⲛ-ⲧⲉ ϩⲗⲟϭ ϩⲛⲧⲉⲕ ⲇⲁⲩⲉⲓⲇ ⲙⲉⲛ ⲥⲱ

ⲧⲁⲡⲣⲟ ⲛⲑⲉ ⲛ 25 ⲙⲁⲧⲓⲕⲟⲥ ⲉϥ

ⲇⲁⲩⲉⲓⲇ ϫⲉ ⲁ ⲙⲓϣⲉ ⲟⲩⲃⲉ ⲛ

ⲛⲉⲕϣⲁϫⲉ ϩ ϫⲓϫⲉⲉⲩⲉ ⲉⲧⲟⲩ

ⲗⲟϭ ϩⲛⲧⲁϣⲟⲩ ⲟⲛϩ ⲉⲃⲟⲗ ⲉϥⲱⲃⲉ ⲉϩⲟⲩⲉ ⲑⲁⲣⲉⲓ ⲙⲡⲛⲟⲩ

ⲉⲟⲩⲉⲃⲓⲱ ϩⲛ 30 ⲧⲉ ⲉϥⲙⲓϣⲉ ⲉ

ⲣⲱⲓ- ϫⲱϥ ⲉⲧⲃⲉ ⲧⲉϥ

ⲇⲁⲩⲉⲓⲇ ⲅⲁⲣ ⲉϥ ⲡⲣⲟϩⲁⲓⲣⲉⲥⲓⲥ

ϣⲟⲟⲡ ⲙⲡⲣⲟ ⲉⲧⲉ ⲟⲩⲉⲛⲧⲁϥⲥ

ⲥⲱⲡⲟⲛ ⲛⲙ

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ⲉϩⲟⲩⲛ ⲉⲣⲟϥ- ⲧⲏⲣⲥ ⲙⲡϫⲁϫⲉⲛⲧⲟⲕ ϭⲉ ϩⲱ ⲛⲧⲉⲧⲉⲙⲗⲁⲁⲩ

ⲱⲕ ⲱ ⲡⲁ ϫⲓ ⲧⲏⲩⲧⲛ ⲛ

ϣⲏⲣⲉ ⲁⲣⲓϫⲁⲣ ϭⲟⲛⲥ -ϩⲏⲧ ⲛⲅⲱϣ 5 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ ⲟⲥ ϫⲉ ⲛⲧⲁϥϯ

ⲡⲱⲧ ⲛⲥⲁⲛⲁ ϭⲟⲙ ⲛⲛⲁⲡⲟⲥϫⲁϫⲉ ⲧⲁⲧⲁϩⲟ ⲧⲟⲗⲟⲥ ⲙⲙⲁⲧⲉ-ⲟⲩ ⲉⲧⲉ ⲙⲙⲉⲉⲩⲉ ⲡⲥⲱⲧⲏⲣ ⲱϣ

ⲛⲉⲉⲑⲟⲟⲩ ⲉⲧϯ 10 ⲉⲃⲟⲗ ϫⲉ ⲡⲉϯϫⲱ

ⲛⲙⲙⲁⲕ ⲁⲩⲱ ⲙⲙⲟϥ ⲛⲏⲧⲛ

ⲛⲛⲁⲕⲧⲟⲓ ⲙ ϯϫⲱ ⲙⲙⲟϥ ⲛⲟⲩ

ⲡⲟⲩⲱϫⲉⲛ ⲟⲛ ⲛⲓⲙ ϫⲉ ⲣⲟ

ϯⲛⲁⲗⲟϫϩⲟⲩ ⲛⲥⲉ ⲉⲓⲥ-ⲧⲙⲉϣϭⲙϭⲟⲙ 15 ⲏ ⲛⲅϫⲓ ⲛⲁⲕ ⲛⲧ

ⲉⲁϩⲉⲣⲁⲧⲟⲩ ⲥⲉ ⲙⲛⲧϫⲱⲱⲣⲉ

ⲛⲁϩⲉ ϩⲁⲣⲁⲧⲟⲩ ⲛ ⲓⲏⲥⲟⲩ ⲡϣⲏ

ⲛⲛⲁⲟⲩⲉⲣⲏⲧⲉ- ⲣⲉ ⲛⲛⲁⲩⲏ ⲡϫⲉ ⲁⲕⲙⲟⲣⲧ ⲛⲟⲩ ϫⲱⲱⲣⲉ ϩⲙⲡϭⲟⲙ ⲉⲡⲡⲟⲗⲉ 20 ⲡⲟⲗⲉⲙⲟⲥ ⲉϥ

ⲙⲟⲥ ⲉⲃⲟⲗ ϫⲉ ⲡ ⲥⲉⲣⲉⲙⲗⲁϩ ⲉⲃⲟⲗ

ⲛⲟⲩⲧⲉ ⲡⲉⲧϯ ⲙⲛⲡⲁⲙⲁⲗⲏⲕϭⲟⲙ ⲉⲡⲣⲱⲙⲉ ⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗⲉⲧⲟⲩⲏϩ ⲛⲥⲱϥ ϫⲉ ϩⲛⲧⲉⲩⲛⲟⲩ

ⲉϥⲙⲓϣⲉ ⲙⲛ 25 ⲛⲧⲁϥϫⲣⲟ ⲉⲡⲁ

ⲛⲉⲧⲙⲓϣⲉ ⲛⲙ ⲙⲁⲗⲏⲕ ϩⲓⲧⲙ

ⲙⲁϥ- ⲡⲡⲱⲣϣ ⲉⲃⲟⲗ

ⲁϥϫⲟⲟⲥ ⲅⲁⲣ ⲛⲛⲉ ⲛⲉⲛϭⲓϫ ⲙⲙⲱⲧⲟⲩⲏϩ ⲛⲥⲱϥ ⲩⲥⲏⲥ-ϫⲉ ⲁⲓϯ ⲧⲉⲝⲟⲩ 30 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲥⲓⲁ ⲛⲏⲧⲛ ⲉ ⲟⲟⲥ ϫⲉ ⲓⲏⲥⲟⲩ

ϩⲱⲙ ⲉϫⲛⲛϩⲟϥ ⲟⲩⲡⲣⲟⲫⲏ

ⲙⲛⲛⲟⲩⲟⲟϩⲉ ⲧⲏⲥ ⲡⲉ-ⲁⲩⲱ ⲉϫⲛⲧϭⲟⲙ ⲁⲗⲗⲁ ϯⲥⲱⲧⲙ

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ⲓⲁ

ⲉⲧⲉⲅⲣⲁⲫⲏ ⲉ ϭⲱⲃ ⲁⲗⲗⲁ ⲛϭⲟⲙⲥⲱϣ ⲉⲃⲟⲗ ϫⲉ ⲛ ϩⲓⲁⲅⲁⲡⲏ-ⲧⲁⲩⲕⲉⲧⲧⲏⲩ ⲙⲡⲣⲧⲣⲉⲛϭⲉⲛ

ⲧⲛ ⲉϩⲣⲁⲓ ⲉϫⲛⲧ ⲧⲥ ⲡⲁϣⲏⲣⲉ ⲉⲩ

ⲥⲛⲧⲉ ⲛⲛⲁⲡⲟⲥ 5 ⲧⲥⲁⲃⲟ ⲙⲙⲟⲕ ⲉ

ⲧⲱⲗⲟⲥ ⲙⲛⲛⲉⲡ ⲙⲓϣⲉ ⲉⲕⲙⲟⲩⲣⲣⲟⲫⲏⲧⲏⲥ- ⲙⲡⲇⲓⲁⲃⲟⲗⲟⲥ

ⲛⲧⲟⲕ ϩⲱⲱⲕ ⲉⲛⲉⲕⲟⲩⲉⲣⲏⲧⲉ

ⲡⲁϣⲏⲣⲉ ϩⲓⲧⲙ ⲙⲁⲩⲁⲁⲕ ⲉⲕⲡⲡⲱⲣϣ ⲉⲃⲟⲗ 10 ⲧⲱⲃϩ ϫltⲉgt ⲙⲡⲉⲣⲛⲛⲉⲕϭⲓϫ ⲉⲕⲉ ϫⲓⲧⲛ ⲉϩⲟⲩⲛ ⲉ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ ⲡⲓⲣⲁⲥⲙⲟⲥ ⲉⲕⲙⲁⲕ- ⲙⲟⲩⲣⲉ ⲉⲙⲡⲓ

ⲉⲕϣⲁⲛⲣϩⲟⲧⲉ ⲣⲁⲥⲙⲟⲥ ⲉⲣⲟⲕ

ϩⲏⲧϥ ⲙⲡⲛⲟⲩ 15 ⲙⲁⲩⲁⲁⲕ-ⲧⲉ ⲉⲕⲉⲉⲓ ⲉⲃⲟⲗ ⲟⲩⲛ ϩⲛϩⲃⲏⲩⲉⲉⲙⲓϣⲉ ⲙⲛⲛⲉⲕ ⲅⲁⲣ ⲉⲣⲉⲡⲣⲱⲙⲉ

ϫⲁϫⲉ ϩⲛⲟⲩϩⲓⲏ ϯ ⲙⲙⲟϥ ⲉⲣⲟⲟⲩⲉⲩⲉϭⲱⲧⲡ ϩⲁ ⲉϥⲙⲟⲩⲣ ⲙⲡⲇⲓⲁ

ⲧⲉⲕϩⲏ ⲛⲥⲁϣϥ 20 ⲃⲟⲗⲟⲥ ⲉⲣⲟϥ ⲙⲁⲩ

ⲛϩⲓⲏ- ⲁⲁϥ-ⲛⲉⲕϫⲁϫⲉ ⲉⲧϯ ⲟⲩⲥⲁ ⲛⲕⲟⲧⲥ ⲅⲁⲣ

ⲛⲙⲙⲁⲕ ⲛⲉ ⲙ ⲡⲉ ⲡⲇⲓⲁⲃⲟⲗⲟⲥⲙⲉⲉⲩⲉ ⲉⲧϯ ⲛⲙ ϣⲁϥⲉⲛ ϩⲉⲛϩ

ⲙⲁⲕ- 25 ⲃⲏⲩⲉ ⲅⲁⲣ ⲛⲁⲅⲁⲁⲓϯ ϭⲉ ⲛⲁⲕ ⲡⲁ ⲡⲏ ⲙⲡⲣⲱⲙⲉ

ϣⲏⲣⲉ ⲛⲟⲩϭⲟⲙ ϣⲁⲛⲧⲉϥⲉⲛⲧϥ

ⲉⲃⲟⲗ ϩⲓⲧⲙⲡ ⲉⲧϭⲟⲣϭⲥ ϩⲉⲛⲛⲟⲩⲧⲉ ⲧⲁⲣⲉⲕ ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ 30 ϣⲛϩⲧⲏϥ ⲛⲙⲁⲕ ⲧⲏⲣⲟⲩ- ⲛⲟⲩϫ ⲛϥⲧⲉϩⲛⲧⲁⲡⲛⲟⲩⲧⲉ ⲅⲁⲣ ⲡⲉⲕⲟⲩⲱϣ

ϯ ⲛⲁⲛ ⲁⲛ ⲛⲟⲩ ⲙⲛⲧⲁⲅⲁⲡⲏⲡⲛⲁ ⲙ ⲙⲛⲧ

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Naples National Library IB9 fo 56v

ⲓⲃ

ⲛϥⲧⲱϩ ⲙ ⲉⲓⲧⲁ ⲉⲕϩⲙⲟⲟⲥ

ⲡⲉⲧⲥⲁϣⲉ ⲙⲛ ϩⲛⲧⲙⲏⲧⲉ ⲛ

ⲡⲉⲧϩⲟⲗϭ - ϩⲛⲣⲱⲙⲉ ϥⲓⲧⲱⲃϩ ϭⲉ ⲙⲡ ⲡⲉⲕⲣⲟⲟⲩϣ

ⲛⲟⲩⲧⲉ ⲡⲁϣⲏ 5 ⲙⲁⲩⲁⲁⲕ ⲉⲕⲣⲉ ϫⲛⲛⲉⲕⲉⲓ ϣⲁⲛⲛⲁⲩ ⲉϩⲱⲃ

ⲉⲛⲉϥϩⲁϭⲉ- ⲛⲓⲙ ⲙⲟϣⲧⲕⲉⲩⲉⲣϩⲁⲗ ⲅⲁⲣ ⲙⲡ ϫⲉ ⲉⲛⲉⲁⲕⲉⲛ

ⲣⲉϥϣⲙϣⲉ ⲡϫⲏ ⲉⲃⲟⲗ ϩⲙ

ⲛⲟⲩⲧⲉ ϩⲛϩⲉⲛ 10 ⲡⲉⲕⲃⲁⲗ-ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ ⲁⲩⲱ ⲙⲡⲣϫⲓ ⲗⲁ

ⲛⲟⲩⲧⲉ- ⲁⲩ ⲛϣⲁϫⲉ ⲛⲧⲉ

ⲛⲑⲉ ⲛⲁⲇⲁⲙ ⲗⲁⲁⲩ ⲉϩⲟⲩⲛ ⲉ

ⲛⲧⲁⲩⲉⲣ ⲣⲱⲙⲉ ⲉⲙϩⲁⲗ ⲙⲙⲟϥ ϩⲛ 15 ⲡⲉⲛⲉⲕⲃⲁⲗ ⲛⲁⲩ

ⲟⲩⲥⲙⲏ ⲙ ⲙⲛⲧ ⲉⲣⲟϥ ⲛⲧⲉⲛⲉⲕⲛⲟⲩⲧⲉ ⲁϥ ⲙⲁⲁϫⲉ ⲥⲟⲧⲙⲟⲩⲧⲉϩ ⲡⲉⲧϩⲟⲗϭ ⲛⲅϥⲓ ⲙⲡⲉϥⲛⲟ

ⲙⲛⲡⲉⲧⲥⲁϣⲉ- ⲃⲉ ⲛⲅⲧⲁⲗⲟϥ ⲉ

ⲣⲟⲉⲓⲥ ϭⲉ ϩⲱⲱⲕ 20 ϫⲱⲕ-ⲉⲧⲉⲙϯϩⲓⲛⲏⲃ ⲉⲧⲃⲉ ⲡϣⲁϫⲉ

ⲛⲛⲉⲕⲃⲁⲗ ⲣⲉⲕ ⲉⲧⲥⲏϩ ϫⲉ ⲉⲧⲉ

ⲣⲓⲕⲉ ⲛⲛⲉⲕⲃⲟⲩ ⲧⲛⲟ ⲛϩⲏⲏⲃⲉ

ϩⲉ ϫⲉ ⲉⲕⲉⲉⲣ ⲉϫⲛⲛⲉⲛⲟⲃⲉ ⲛ

ⲃⲟⲗ ⲛⲑⲉ ⲛⲟⲩ 25 ⲛⲉⲧϩⲓⲧⲟⲩⲱ

ϭⲁϩⲥⲉ ⲉⲃⲟⲗ ϩⲛⲟⲩ ⲧⲉⲛ ⲉⲧⲉⲧⲛϩⲁϭⲉ ⲁⲩⲱ ⲛ ⲱⲡ ⲙⲡⲉⲩϣⲱ

ⲑⲉ ⲛⲟⲩϩⲁⲗⲏⲧ ⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛⲉⲃⲟⲗ ϩⲛⲟⲩⲡⲁϣ- ⲛⲉ ⲉⲕϣⲁⲛ

ϩⲉⲛϩⲁⲣⲉϩ ⲛⲓⲙ 30 ⲱⲡ ⲙⲡϣⲱⲱⲧ

ϩⲁⲣⲉϩ ⲉⲡⲉⲕ ⲙⲡⲉⲧϩⲓⲧⲟⲩϩⲏⲧ ϩⲛϩⲓⲟ ⲱⲕ ϫⲉ ⲛⲟⲩⲕ

ⲟⲩⲉ ⲅⲁⲣ ⲛⲱⲛϩ ⲛⲉ ⲙⲉⲕⲕⲣⲓⲛⲉⲛⲉ ⲉⲃⲟⲗ ϩⲛⲛⲁⲓ- ⲛⲗⲁⲁⲩ ⲙⲉⲕ

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ⲓⲅ

ϫⲓⲥⲉ ⲛϩⲏⲧ ⲉϫⲉⲛ ϩⲙⲡⲉⲕⲥⲙⲟⲧⲗⲁⲁⲩ ⲁⲗⲗⲁ ⲉⲣⲉⲡⲉⲕϩⲏⲧ

ϣⲁⲕϥⲓ ϩⲁϩⲱⲃ ⲟ ⲛⲑⲉ ⲛⲟⲩⲕⲱϩⲧ

ⲛⲓⲙ ⲉⲧⲃⲉ ⲧⲁ ⲉϩⲟⲩⲛ ⲉⲡⲛⲟ

ⲅⲁⲡⲏ ⲙⲡⲛⲟⲩ 5 ⲃⲉ-ⲧⲉ- ⲙⲡⲉⲣϣⲱⲡⲉ ⲉⲕ

ϣⲱⲡⲉ ⲛⲭⲣⲏⲥ ⲃⲏⲗ ⲉⲃⲟⲗ ϩⲙⲧⲟⲥ ⲡⲁϣⲏ ⲡⲉⲕϩⲏⲧ ϣⲱ

ⲣⲉ ϫⲉ ⲛⲉⲧⲟ ⲛ ⲡⲉ ⲛⲧⲟϥ ⲉⲕ

ⲭⲣⲏⲥⲧⲟⲥ ⲛⲉⲧ 10 ⲧⲟⲣϩ ϩⲛϩⲱⲃ

ⲛⲁⲟⲩⲱϩ ϩⲓϫⲙ ⲛⲓⲙ-ⲡⲕⲁϩ ⲁⲩⲱ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕϩⲏⲧ

ⲛⲃⲁⲗϩⲏⲧ ⲛⲉⲧ ⲉⲉⲣϫⲟⲉⲓⲥ ⲉⲣⲟⲕⲛⲁϣⲱϫⲡ ϩⲓ ⲁⲗⲗⲁ ⲁⲣⲓϫⲟⲉⲓⲥ

ϫⲱϥ- 15 ⲛⲧⲟϥ ⲉⲡⲉⲕ

ⲁⲩⲱ ϫⲉ ⲧⲁⲅⲁⲡⲏ ϩⲏⲧ-ϣⲁⲥⲉⲣⲭⲣⲏⲥ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛ

ⲧⲟⲥ ⲉϥϫⲱ ⲙ ⲥⲁⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲟⲥ ϫⲉ ⲉⲕϣⲁⲛ ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ 20 ϩⲏⲧ ⲟⲩⲁϩϥ ⲛ

ⲁⲣⲓⲭⲣⲏⲥⲧⲟⲥ ⲥⲱⲕ-ϩⲓⲃⲁⲗϩⲏⲧ ⲧⲁ ⲙⲡⲉⲣⲥⲱⲧⲙ ⲛⲥⲁⲣⲉⲕϩⲉ ⲉⲡⲉⲟⲟⲩ ⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲡⲛⲟⲩⲧⲉ- ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲙⲡⲉⲣϣⲱⲡⲉ ⲛⲑⲉ 25 ϩⲏⲧ ⲛⲧⲟϥ ⲥⲱ

ⲛⲛⲉⲓϣⲟⲛⲧⲉ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲧⲣⲏⲧ ϩⲓϫⲛⲛ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕ

ⲧⲟⲟⲩ ⲉⲧⲉ ⲡⲛⲟⲩ ϩⲏⲧ ⲉⲉⲣⲛⲟⲩⲧⲉ

ⲧⲉ ⲡⲉϣⲱⲡⲉ ⲛⲁⲕ ⲁⲗⲗⲁⲛⲧⲟϥ ⲛⲑⲉ ⲛⲟⲩ 30 ⲙⲁⲣⲉⲡⲉⲕϩⲏⲧ

ⲕⲁϣ ⲉϥⲣⲏⲧ ϩⲓ ⲛⲧⲟϥ ⲥⲱⲧⲙϫⲛⲟⲩⲙⲟⲟⲩ ⲉⲧⲉ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ-ⲡⲛⲟⲩⲛ ⲡⲉ ⲕⲟⲩⲱϣ ⲉⲥⲱⲧⲙ

ϣⲱⲡⲉ ⲉⲕⲙⲟⲧⲛ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ

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ⲓⲇ ⲓⲁ

ⲡⲁϣⲏⲣⲉ ⲛⲅ ⲉⲡϫⲓⲛϫⲏ-ⲛⲁⲟⲩⲱϣ ⲁⲛ ⲁⲩⲱ ⲟⲛ ϫⲉ ⲁⲛltⲁgt

ⲉⲥⲱⲧⲙ ⲛⲥⲁ ⲁⲛⲟⲙⲓⲁ ϫⲓⲥⲉ

ⲛⲉⲕⲟⲩⲱϣ ⲉⲧⲁⲁⲡⲉ ⲁⲩϩⲛⲅⲥⲱⲧⲙ ⲛⲥⲁ 5 ⲣⲟϣ ⲉϫⲟⲓ ⲛ

ⲡⲛⲟⲩⲧⲉ- ⲑⲉ ⲛⲟⲩⲉⲧⲡⲱ

ⲡⲟⲩⲱϣ ⲙⲡⲛⲟⲩ ⲉⲥϩⲟⲣϣ -ⲧⲉ ⲡⲉ ϩⲁⲣⲉϩ ⲉ ⲧⲉⲛⲛⲁⲩ ⲅⲁⲣ ϫⲉ

ⲛⲉϥⲉⲛⲧⲟⲗⲏ ⲉⲣϣⲁⲛⲡⲣⲱ

ⲉⲕϣⲁⲛϩⲁⲣⲉϩ 10 ⲙⲉ ⲧⲟϭϥ ⲉⲡⲛⲟⲩ

ⲅⲁⲣ ⲉⲛⲉϥⲉⲛⲧⲟ ⲧⲉ ϣⲁϥⲗⲟ ⲉϥ

ⲗⲏ ⲕⲛⲁϣⲱ ϩⲟⲣϣ ⲛⲛⲟⲃⲉⲡⲉ ⲉⲟⲩⲉⲛϭⲟⲙ ϣⲁⲣⲉⲡϣⲁϫⲉ

ⲙⲙⲟⲕ ϩⲛⲛⲉⲕ ⲙⲡⲥⲱⲧⲏⲣ

ϩⲃⲏⲩⲉ ⲧⲏⲣⲟⲩ 15 ϫⲱⲕ ⲉⲃⲟⲗ ⲉ

ⲁⲩⲱ ⲡⲉⲕϩⲱⲃ ϫⲱϥ ϫⲉ ⲉⲧⲉ

ⲛⲁϣⲱⲡⲉ ⲛ ⲧⲛϣⲁⲛϭⲱ ϩⲙ

ⲥⲱⲧⲡ ϫⲉ ⲛⲉϥ ⲡⲁϣⲁϫⲉ ⲧⲉⲉⲛⲧⲟⲗⲏ ⲛⲥⲉ ⲧⲛⲛⲁⲥⲟⲩⲉⲛ ⲧ

ϩⲟⲣϣ ⲁⲛ- 20 ⲙⲉ ⲁⲩⲱ ⲧⲙⲉ

ⲉϥⲱϣ ⲉⲃⲟⲗ ⲟⲛ ⲛⲁⲉⲣⲧⲏⲩⲧⲛ

ϫⲉ ⲁⲙⲏⲓⲧⲛ ϣⲁ ⲛⲣⲙϩⲉ-ⲣⲟⲓeuroⲟⲩⲟⲛ ⲛⲓⲙ ⲉϥϫⲱ ⲙⲙⲟⲥ

ⲉⲧϩⲟⲥⲉ ⲁⲩⲱ ⲉ ϫⲉ ⲡⲛⲟⲩⲧⲉ ⲛⲁ

ⲧⲟⲧⲡ ⲁⲩⲱ 25 ⲉⲣⲧⲏⲩⲧⲛ ⲛⲁⲛⲟⲕ ϯⲛⲁϯ ⲉⲙ ⲣⲙϩⲉ ⲉⲛⲉⲧⲛ

ⲧⲟⲛ ⲛⲏⲧⲛ - ⲛⲟⲃⲉ ⲉⲃⲟⲗⲁⲩⲱ ⲟⲛ ϥⲱϣ ϫⲉ ⲡⲛⲟⲩⲧⲉ

ⲉⲃⲟⲗ ⲟⲩⲃⲉ ϩⲟⲓⲛⲉ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲡ

ⲉⲩϩⲟⲥⲉ ⲉⲡϫⲓⲛ 30 ⲣⲱⲙⲉ-ϫⲏ ⲛⲑⲉ ⲉⲧ ⲉⲃⲟⲗ ϫⲉ ϥⲥⲏϩ ϫⲉ

ⲥⲏϩ ϫⲉ ⲁϩⲣⲟⲟⲩ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲛⲛⲉⲧϩⲟⲥⲉ ⲥⲉϩⲟⲥⲉ ⲛⲉⲧⲟⲩⲧⲃⲃⲟ

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Oxford Bodleian Library MS Copt F 157(P)r

TRANSLATION

[A] Unknown number of lines missing

7 [ ] and do not quarrel about anything10 [Do] not be hard [so that] you do not die before

your [time]54

11 [Do not] be O [my] son [ ]

Unknown number of lines missing21 [ ] [run immediately from] all [these things] [Do not] be

[ ] O my [son] but be [meek] for the [meek will] inheritthe earth55

Unknown number of lines missing23 [ ] and [the] Devil [will not have] power [over you] Be

[calm] and humble with all people

[A] BnF Copte 1321 fo 87r + BnF Copte 1332 frag 42Cv

c20 lines missing c20 lines missing[ ] [ ] [ⲁⲩⲱ ⲛϩⲟⲙⲟⲟⲩ][ⲕ]ⲁ ⲣⲡⲟⲥ ϥ [ⲛⲁⲧ] ⲥⲓⲟⲛ [ ⲧⲉⲛⲟⲩ]ⲃⲃⲟϥ- ⲁⲩⲱ [ⲛⲟⲩⲟⲉⲓϣ]ⲁ [ⲅ]ⲱⲛⲓⲍⲉ ϭ [ⲉ] ⲡⲁ ⲛⲓⲙ[ ϣⲁⲉⲛⲉϩ]ϣⲏⲣⲉ ⲧⲁⲣⲉⲕ ⲛⲉⲛ[ⲉϩ ϩⲁ]ϭⲱ ϩⲛⲛⲁⲡⲧⲃ ⲙⲏ [ⲛ-]ⲃⲟ ⲧⲏⲣⲟⲩ ⲉⲓⲧⲉ ϩⲛⲛⲉⲕⲃⲁⲗⲉⲓⲧⲉ ϩⲙⲡⲉⲕ

ϩⲏⲧ ⲧⲁⲣⲉⲕⲉⲓ[ⲉⲧ]ⲉ ⲕⲁⲣⲭⲏⲛⲑⲉ ⲛⲛⲉⲓⲕⲟⲩⲓ

ⲛϣⲏⲣⲉ ⲛⲧⲁmargin

54 Eccles 71755 Matt 55

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24 Look at [your] teacher how [he] walked [in] humbleness[setting] for us [a model] so that [ ]56

[B] Unknown number of lines missing28 [Look at] Isaiah [crying] out and [saying] lsquo[Our] entire

righteousness is like [a] menstrual ragrsquo57 [before] you29 [And our] Lord [instructed] those [who followed] him lsquoIf

you [do] every[thing] that [has been] ordered [to you] [ ]58

Unknown number of lines missing29a Look at the tax collector my [son] whom God praised for

his humbleness31 Walk in poverty my [son] for [the] poverty [humbles] the

person59 Do not [ ] [ ] according to the [commandment] of[Christ] so that you [devote yourself to] God [and] God [ ] you

32 Devote yourself to [God] [ ] his sweetness and you will[know his] wish

One leaf missing[C] 38 [Sitting] in your cell be like a master-pilot who steers

his ship60 observing the wind from which side it comes to youwhether comes the good wind or comes the bad wind Be strongin the battle and cry out lsquoArise north wind and come southwind and blow in my garden so that my spices give scentrsquo61

39 Sitting in your cell my son do not be like a judge40 Do not weary of praying and you will be heard41 While you are in a labour look for rest42 My son give yourself to God with all your strength so that

he fights for you62 protects you gives you power and fights withthose who fight against you For you shall not be able to do any-thing apart from God but if the person supplicates God thenGod gives him power watches him fills him with wisdom andunderstanding and leads him with his counsel63

[B] BnF Copte 1321 fo 87v + BnF Copte 1332 frag 42Cr

[C] Venice Marciana 192 fo 99r (p 1)

56 1 Pet 22157 Isa 64558 Luke 171059 Prov 10460 Cf 4 Macc 7161 S of S 41662 Cf Exod 141463 Cf Ps 7224

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43 Sitting in your cell do not be wandering forth Pay atten-tion [D] how you sit Do not become like a beast that hastens afterthe person but rather be the person who drives the beast Sittingin your cell have a guard to you Do not have the body in the cellwhile your heart is in Egypt but make your body a temple ofGod64 and strengthen your thoughts so that you obtain for your-self the stable thought

43a Sitting in your cell do not let your mind exalt with you orexalt yourself by the deliberation of your mind65 or praise your-self alone for God detests those who praise themselves alone66

but he looks upon the prayer of those who are humble67 Sittingin your cell do not have any fetters It is sufficient (to do) foreach day its works68 so that you remain calm Guard yourself notto commit sin Sitting in your cell persist in your prayers fastsand the fight of your heart so that you abide in the things that be-long to the purity of the heart for without peace and holiness [E]no one will see God69

44 Sitting in your cell if a brother brings reports against youdo not let your heart be concerned with them so that you remaincalm and your heart remains quiet for many are the thoughts ofthe cell

45 Sitting in the cell keep recitation in your mouth If youstop put a guard to you or else you are led astray so that you re-main in the pure things and the Holy Spirit befriends you Sittingin your cell seek after the blameless thought and the thought ofGod makes him a member of your household so that he over-comes all the thoughts that fight against you For the thought ofGod which is the reason is the king of the passions70

46 Sitting in your cell fight against yourself so that you obtainthe grace of the cell for the cell has grace

[D] Venice Marciana 192 fo 99v (p 2)[E] Naples National Library IB9 fo 52r (p 3)

64 Cf 1 Cor 31665 Sir 6266 1 Clement 30667 Ps 1011868 Cf Matt 63469 Cf Heb 121470 Cf 4 Macc 17 13 182 The idea that reason rules over passions is

based on 4 Macc 11 ff

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47 Sitting in your cell do not teach yourself to pine for a persondo not let a person wait for you and also do not wait for a person sothat you remain calm but because of the commandment of Godsupport those who come to you If a brother [F] spends a Sundaywith you support him because of the commandment of God If abrother comes to the monastery71 while you are in it support himuntil he finds a cell because of the commandment of God And doaccording to your capacity that which depends on you for you alsoif you go to a monastery you want to be helped For this is the com-mandment of God and these are the works of the cell my son

48 If you come out from the cell be careful72 so that you donot bring out the laden ship and empty it and you do not walk bythe sight of your eyes and the hearing of your ears Stay safe myson and let all the things that you see be profitable to you so thatyou return calm to your cell

49 Sitting in your cell my son have constantly the thought ofGod in your heart and his fear shall encircle you

50 For the fear of God drives out from the soul all sin corrup-tion and transgression

51 The one who has obtained the fear of God has obtained allgrace The one who has the fear of God has [G] treasuries filledwith all good things For the fear of God delivers the person fromsin and it is in the fear of God that everyone turns away from evil

52 Sitting in your cell keep the judgement before you and per-form the things of life Gird yourself about your loins with theteaching73 and you shall trample upon your bruised enemies

53 Do not be undisciplined my son but fear God and keep hiscommandments74

54 My son do not be the slave of your cowardice75 for humanglory Guard yourself against vainglory or else God shall scatteryour bones76

[F] Naples National Library IB9 fo 52v (p 4)[G] Naples National Library IB9 fo 53r (p 5)

71 Literally lsquomountainrsquo a word which designates a monastery or a monas-tic settlement

72 Literally lsquohold your heartrsquo73 Cf Eph 61474 Eccles 121375 Literally lsquoof his cowardicefearrsquo The Qasr el-Wizz fragment has lsquoof his

desire and his fearrsquo The Sahidic text is perhaps corrupted at this point theGreek reads μὴ γίνου δοῦλος τοῦ θελήματος σου ἕνεκα δόξης ἀνθρωπίνης

76 Cf Ps 526 Ezek 65

667THE SERMO ASCETICUS

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55 Do your entire work for God77 for God is not unjust to re-ward you according to your work78

56 Cleanse your heart my son so that God listens to youimmediately

56a Present yourself approved to God79

57 Do not restrain yourself and strive day after day and do notbe negligent so that your time does not cease from you and youcurse the day you were born

58 I bid you my son [H] do not walk with a person fromwhom you will not profit so that you do not fall upon your faceDo not walk with an angry person80 Do not befriend a slandererDo not walk with a drunkard Do not befriend an irascible personDo not walk with a garrulous person so that you become meekfor the meek will inherit the earth81 Do not befriend a hasty per-son Do not walk with a person who is friend with a woman or achild nor be friends with a woman Do not walk with someoneyounger than you so that you are not confused and do notgo backwards

59 If you make a friend let him be a believer a personwhose work surpasses yours a God-loving person a personwho does not look at the things of this world for it is thethings of this world that separate the person from God Do notbe friends with a person on account of the things of this worldfor it is the things of this world that separate the personfrom God

60 Rather be friends with a God-loving pauper a humble pau-per a hospitable pauper a pauper girded with the fear of God apauper who carries the cross a pauper who gives heed to God andhas a guard on his mouth82

61 My son befriend [I] everyone who fears God and keeps hiscommandments83

[H] Naples National Library IB9 fo 53v (p 6)[I] Naples National Library IB9 fo 54r (p 7)

77 Cf Col 32378 Following the Qasr el-Wizz fragment codex MONBON has lsquoyour heartrsquo

Cf Heb 61079 2 Tim 21580 Cf Prov 222481 Matt 5582 Cf Ps 140383 Cf Eccles 1213

ALIN SUCIU668

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62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

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67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

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67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

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70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

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73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

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Page 6: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

which have been published until now are two folios kept in theBiblioteca Marciana in Venice which were edited without identi-fication by Giovanni Luigi Mingarelli in 178519 Almost two hun-dred years later Tito Orlandi re-edited them but mistakenlyattributed the text to Paul of Tamma another late-antiqueEgyptian ascetic author20 In a brief note published in 1997 EnzoLucchesi properly identified the Venice fragments as belonging toStephen the Thebanrsquos Sermo asceticus21 Moreover Lucchesiadded to the same manuscript five folios in Naples (BibliotecaNazionale IB9 fos 52ndash6)22 and one fragment in Paris (BnFCopte 1321 fo 87)23 In a previous article I identified two sup-plementary fragments of MONBON namely Paris BnF Copte1332 fo 42 and Oxford Bodleian Library MS Copt F 157(P)24

19 G L Mingarelli AEgyptiorum codicum reliquiae Venetiis in BibliothecaNaniana asservatae (Bologna Typis Laelii a Vulpe 1785) pp 328ndash37 (frac14no 15)

20 T Orlandi Paolo di Tamma Opere (CMCL Rome CIM 1988) pp 65ndash8 (semi-diplomatic edition of the Sahidic text) 116ndash21 (continuous Sahidic textand Italian translation) The text of the Venice fragments features in Orlandirsquosedition as Opus sine titulo

21 E Lucchesi lsquoUne version copte du Sermo asceticus drsquoEtienne leThebainrsquo Analecta Bollandiana 115 (1997) p 252 See also Lucchesi lsquoA pro-pos drsquoune edition recente des œuvres de Paul de Tammarsquo Studia OrientaliaChristiana Collectanea 28 (1995) pp 161ndash5 where Lucchesi already states thatthe Venice leaves do not belong to the same codex as the fragments from theworks of Paul of Tamma

22 These fragments belonged to the collection of the Cardinal StefanoBorgia and were formerly kept in the Museum at Velletri near Rome see GZoega Catalogus codicum Copticorum manu scriptorum qui in Museo BorgianoVelitris adservantur (Rome Typis Sacrae Congregationis de Propaganda Fide1810) p 570 (frac14 no 234) The fragments are held today together with a sig-nificant part of Borgiarsquos Sahidic manuscripts in the National Library inNaples see P Buzi Catalogo dei manoscritti copti borgiani conservati presso laBiblioteca Nazionale Vittorio Emanuele III di Napoli (Accademia dei Lincei ndashMemorie Ser IX 251 Rome Scienze e Lettere 2009) pp 222ndash3

23 Despite Lucchesirsquos correct identification of the Venice folios as Stephenthe Thebanrsquos Sermo asceticus they have continued to be treated as parts of theworks of Paul of Tamma in Vivian et al Words to Live By pp 286ndash7 lsquo[o]nescholar [scil Lucchesi] has argued that the untitled piece cannot belong toPaul in spite of the attribution in the manuscriptrsquo Actually the fragments ofStephen the Theban published by Orlandi feature no formal identification oftheir content They have been attributed to the codex of Paul of Tammarsquoswritings (MONBGU) on the sole basis of a slight palaeographicalresemblance

24 Suciu lsquoRevisiting the Literary Dossier of Stephen of Thebesrsquo p 307

633THE SERMO ASCETICUS

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Here is a tentative codicological reconstruction of codexMONBON

Although kept today in separate volumes the two fragments inthe National Library in Paris originally belonged to the same leafThey offer portions of Sermo asceticus sectsect7 10 11 () 21 23ndash428ndash9 31ndash2 Unlike the poor vestiges in Paris the next seven sur-viving leaves of the codex are intact They preserve sectsect38ndash74 of thetext As these seven folios are paginated consecutively from 1 to14 but the last of them bears on the verso the signature of quire11 (ⲓⲁ) it becomes obvious that the scribe started the paginationof the codex again after the tenth quire It was common practice

Location Call number Pagination Hair (H)Flesh (F)

Paris BnF Copte 1321 fo87thornBnF Copte 1332frag 42C

lost HF

1 foliomissing

Venice Marciana 192 fo 99 [1]2 HFNaples National Library IB9 fo 52 34 FHNaples National Library IB9 fo 53 56 HFNaples National Library IB9 fo 54 78 FHNaples National Library IB9 fo 55 910 HFNaples National Library IB9 fo 56 1112 FHVenice Marciana 192 fo 100 1314

(end ofquire 11)

HF

unknownnumberof foliosmissing

Oxford Bodleian Library MS CoptF 157(P)

lost (lastpage of thetext andcolophon)

HF

ALIN SUCIU634

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among Coptic scribes to start anew the pagination of a manu-script while keeping consecutive the numbering of the quires25

This scribal practice can be misleading when we attempt to re-construct the succession of the leaves in fragmentary codices likethose from the White Monastery However as in the case ofMONBON the recovery of the signature of the quires proves tobe providential for the codicological reconstruction It can beestablished thus that the aforementioned cluster of folios repre-sents most of the manuscriptrsquos eleventh quire except for the firstleaf which has either been lost or not yet found Finally BodleianLibrary MS Copt F 157(P) is a small fragment having on itsrecto the end of sect107 and the beginning of sect108 which is the lastof the Sermo asceticus The verso of this fragment features vestigesof the codexrsquos colophon26

ⲙⲏ]ⲛⲁ ⲉⲗⲁⲭ ⲇ ⲓ ⲕ(ⲁⲓ) [ ]ⲇ ⲓ ⲕ(ⲁⲓ) ⲙⲁⲑⲉ [ⲟⲥ]2 ]ⲁⲡⲁ ⲭⲁⲏⲗ ⲡϣⲏⲣ ⲉ [ⲙ_ⲡ]ⲁⲧⲏⲣⲙ

ⲕⲁ]ⲗ ⲁⲙⲱⲛ ϩⲙ_ⲡⲧⲟϣ ⲡⲓⲟⲙ ϣⲗⲏⲗ ⲉϫ4 [ⲱⲛ ⲉⲡⲛⲟⲩⲧⲉ ⲕ]ⲱ ⲛⲁⲛ ⲉ_ ⲃⲟⲗ ⲙ_ⲡⲁϣⲁⲓ ⲛ_ⲛ ⲉⲛⲟ ⲃ ⲉ

] ⲁⲡⲕⲟⲥⲙⲟⲥ ⲧⲏⲣϥ_ ⲁⲩⲱ ⲛϥϯⲭ ⲁⲣ

6 [ⲉⲡⲉⲛⲕⲟⲩⲓ ⲛ_ ϩⲱⲃ ⲛ_ϭ]ⲓϫ ⲉⲧϭⲟϫⲃ_ ϫⲉ ⲙ_ⲡⲁⲧⲉⲛⲛⲟⲓ ⲕⲁ ⲗ[ⲱⲥ ⲁⲗⲗⲁ ⲉ_ϫⲓⲥⲃ]ⲱ ϥⲓ ϩⲁⲣⲟⲛ ⲉⲧⲃⲉ ⲡⲟⲥ ⲡⲁⲛⲧⲱⲕ ⲣ

8 [ⲁⲧⲟⲣ ⲁⲩⲱ ⲉϣⲱⲡⲉ] ⲁⲛϣⲱⲃⲧ_ ⲛ_ⲟⲩⲗⲉⲝⲓⲥ ϫⲉ ⲛⲧ ⲁⲛ[ⲥϩⲁⲓ ]ⲛⲟⲩⲧ ⲉ ⲙⲁⲩⲁϥ -

[ ] [Me]na the very humble deacon and [ ] the deacon andMatthe[w]

2 [ ] Apa Chael the son [of P]aterm[oute ][ ] Kalamon in the nome Fayyum Pray over

4 [us that God] forgives the multitude of our sins

25 For similar examples of discontinuous pagination in White Monasterycodices see eg E Lucchesi lsquoDeux nouveaux fragments sahidiques duPanegyrique de Gregoire le Thaumaturge par Gregoire de Nyssersquo AnalectaBollandiana 122 (2004) pp 277ndash82 at 279 T Orlandi lsquoUn codice copto delldquoMonastero Biancordquo Encomii di Severo di Antiochia Marco EvangelistaAtanasio di Alessandriarsquo Le Museon 81 (1968) pp 351ndash405 at 354ndash5 ASuciu lsquoCoptic Scribes and Manuscripts Dated and Datable Codices from theMonastery of Apa Shenoute I The Codices Inscribed by Victor Son ofShenoute (First Half of the 12th Century)rsquo Journal of Coptic Studies 16(2014) pp 195ndash215 at 207

26 This colophon was not edited in A van Lantschoot Recueil des colophonsdes manuscrits chretiens drsquoEgypte (Bibliotheque du Museon 1 Leuven J-BIstas 1929)

635THE SERMO ASCETICUS

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ctober 2018

As is apparent from the information provided in the colophonthe manuscript was produced by several scribes including thedeacons Mena and Matthew However palaeographical argu-ments indicate that the deacon Matthew of Touton inscribed allthe fragments of the Sermo asceticus This scribe from theFayyum who had a distinctive handwriting copied several codi-ces for the White Monastery including two which are dated 656Era of the Martyrs (frac14 939ndash40 CE)27 On their basis we can safelydate the White Monastery manuscript of the Sermo asceticus tothe second quarter of the tenth century

Given that more than one scribe seems to have been involved incopying the White Monastery codex of the Sermo asceticus it isdifficult to establish which other fragments from the WhiteMonastery belonged to the same manuscript as it may beexpected to feature different handwriting styles Nevertheless itis impossible to attribute the fragments of the Sermo asceticus toMONBBQ one of the White Monastery codices that contain theSahidic version of Abba Isaiah of Scetisrsquo Asceticon as has beenproposed28 While it is true that Matthew of Touton both copied

[ ] the whole world and gives grace6 [to our little work of the] humble [hand] for we have not yetapprehended well [but still learn] Tolerate us because of theLord the Al-

8 [mighty and if] we corrupted a word for we have[transcribed] [ ] God alone

27 The colophons of these two manuscripts are edited in van LantschootRecueil des colophons pp 86ndash90 (frac14 nos 54ndash5) The first manuscript contains anencomium on the archangel Gabriel attributed to John Chrysostom see ELucchesi lsquoDeux temoins coptes de lrsquohomelie sur lrsquoarchange Gabriel attribueea Jean Chrysostomersquo Analecta Bollandiana 129 (2011) p 324 The colophonof this codex which does not have a CMCL siglum yet has survived on theverso of the fragment Vienna euroOsterreichische Nationalbibliothek K 351 Thesecond dated manuscript is MONBOQ which contains a sermon on theAscension attributed to Athanasius of Alexandria (CPG 2198 clavis coptica0446) and another one on Pentecost attributed to John Chrysostom (CPG4536 clavis coptica 0165) Apparently Matthew of Touton inscribed onlypages 84ndash92 of this codex including the colophon The first part of the manu-script came from the pen of another scribe who is not named in Matthewrsquoscolophon On the codicological reconstruction of MONBOQ see A SuciulsquoThe Borgian Coptic Manuscripts in Naples Supplementary Identificationsand Notes to a Recently Published Cataloguersquo Orientalia Christiana Periodica77 (2011) pp 299ndash325 at 317ndash19

28 Lucchesi lsquoUne version copte du Sermo asceticus drsquoEtienne le Thebainrsquop 252 lsquo[d]es indices codicologiques pointent du doigt lrsquoAsceticon drsquoIsaeuroıersquo

ALIN SUCIU636

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codex MONBBQ and collaborated in the production of MONBON a codicological detail precludes us from merging them into a sin-gle manuscript As has been explained above from the codex of theSermo asceticus has survived almost the totality of the eleventh quirewhich is paginated anew from 1 to 14 However from MONBBQare extant the last folio of quire 13 (Berlin Staatsbibliothek 1613fo 8) and the first of quire 14 (Vienna euroOsterreichischeNationalbibliothek K 9766) which are paginated 206 and 207 re-spectively29 This clearly demonstrates that the pagination of thecodex containing the Asceticon of Abba Isaiah did not start again withquire 11 This codicological argument eliminates the possibility ofattributing the fragments of Stephen the Thebanrsquos Sermo asceticus tothe same manuscript as theAsceticon of Abba Isaiah

Additionally to the White Monastery codex MONBON twofragmentary parchment leaves discovered in 1965 at Qasr el-Wizzin Nubia attest a portion of the Sermo asceticus (sectsect53ndash8)30 Theybelonged to a codex of small dimensions similar in format andpalaeographical aspect to the Sahidic manuscripts from theMonastery of Apa Jeremias at Saqqara31 On the basis of thispalaeographical resemblance to the Apa Jeremias codices whichare more or less securely dated around 600 CE we can tentativelydate the Qasr el-Wizz fragments of the Sermo asceticus to the latesixth or early seventh century32

Finally an ostracon containing the library catalogue of theMonastery of Apa Elias of the Rock in the Theban region prob-ably datable to the seventh century mentions that this monasterypossessed a book which included one or more discourses by ApaStephen the Anchorite (ⲁⲡⲁ ⲥⲧⲉⲫⲁⲛⲟⲥ ⲡⲁⲛⲁⲭⲱⲣ(ⲓⲧⲏⲥ))33 As

29 For the codicological reconstruction of this manuscript see Suciu lsquoTheBorgian Coptic Manuscriptsrsquo pp 307ndash9

30 There are two other palaeographically related fragments from the samecodex but their content has not yet been identified Dr Alexandros Tsakos(Bergen University) will soon publish the Coptic literary material from Qasrel-Wizz these fragments included

31 As I have checked only some black-and-white photographs of the frag-ments duly provided to me by A Tsakos I am not able to give the exactmeasurements of the leaves Presumably the fragments are kept today in theCoptic Museum in Cairo together with the other manuscripts found duringthe excavations at Qasr el-Wizz

32 On the dating of the manuscripts from the monastery of Apa Jeremias seeH Thompson The Coptic Version of the Acts of the Apostles and the PaulineEpistles in the Sahidic Dialect (Cambridge Cambridge University Press 1932) p x

33 R-G Coquin lsquoLe Catalogue de la bibliotheque du couvent de Saint-Elieldquodu rocherrdquo (ostracon IFAO 13375)rsquo Bulletin de lrsquoInstitut FrancaisdrsquoArcheologie Orientale 75 (1975) pp 207ndash39 at 211

637THE SERMO ASCETICUS

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Lucchesi has suggested it is likely that Stephen the Theban ismeant here34 Indeed the lemma of Stephenrsquos Commandments inParis BnF Grec 1598 calls him lsquoAbba Stephen the Anchoritersquo(Ἐντολαὶ τοῦ α ββᾶ Στεφάνου του α ναχωρητου) Unfortunately it isnot possible to know from the laconic reference in the ostracon ifthe Monastery of Apa Elias possessed a copy of the Sermo asceti-cus or of some other writing of Stephen the Theban

WAS THE SERMOASCETICUS ORIGINALLY WRITTEN IN COPTIC

In his thirty-ninth festal letter written for the occasion ofEaster 367 Athanasius of Alexandria included a list of biblicalbooks that he considered canonical35 Furthermore he mentionedother writings that although not part of the canon are useful forthe catechumens the Wisdom of Solomon Sirach EstherJudith Tobit the Didache (CPG 1735) and the Shepherd ofHermas (CPG 1052)

Although Athanasius warns that these texts are the only onesinvested with divine authority it does not mean that his proposalwas accepted as quod ubique quod ab omnibus There is rather goodevidence that long after Athanasius issued his paschal letterEgyptian Christians continued to use apocryphal and deutero-canonical books while at the same time they received with cir-cumspection the Apocalypse of John which was regarded ascanonical by the patriarch of Alexandria36 For example the

34 E Lucchesi lsquoRetractatio a propos de lrsquoidentification drsquoEtienne leThebainrsquo Analecta Bollandiana 125 (2007) pp 15ndash16 Lucchesi had proposedearlier that Stephen must be identified with the homonymous author mentionedby Palladius in Historia Lausiaca 114 and 553 see E Lucchesi lsquoVerslrsquoidentification drsquoEtienne de Thebesrsquo Analecta Bollandiana 116 (1998) p 106

35 The relevant passage can be found in S Athanase Lettres festales et pas-torales en copte ed L T Lefort 2 vols (CSCO 150ndash1 Scriptores coptici 19ndash20 Louvain Imprimerie orientaliste L Durbecq 1955) vol 1 pp 18ndash19(Sahidic text) vol 2 pp 36ndash7 (French translation) A Camplani Atanasio diAlessandria Lettere festali Anonimo Indice delle Lettere festali (Letture cris-tiane del primo millennio 34 Milan Paoline 2003) pp 510ndash11 On the back-ground of Athanasiusrsquo thirty-ninth festal letter see eg D Brakke lsquoCanonFormation and Social Conflict in Fourth-Century Egypt Athanasius ofAlexandriarsquos Thirty-Ninth Festal Letterrsquo Harvard Theological Review 87(1994) pp 395ndash419 Brakke lsquoA New Fragment of Athanasiusrsquos Thirty-NinthFestal Letter Heresy Apocrypha and the Canonrsquo Harvard Theological Review103 (2010) pp 47ndash66 Camplani Atanasio di Alessandria pp 498ndash503

36 It is not surprising that in the early phase of Coptic literature to whichbelong authors like Pachomius Paul of Tamma Shenoute and Besa one canhardly find any reference to the Apocalypse of John On the contrary the useof this text increases notably only after the seventh century CE It is likely that

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writings of Paul of Tamma which have literary connections withthose of Stephen the Theban contain quotations from and allu-sions to the Acts of Paul and Thecla (CANT 211III) the Acts ofAndrew and Matthias in the City of the Cannibals (CANT 236)the Physiologus (CPG 3766) and the Apocalypse of Paul (CANT325)37 The fact that Paul mingled biblical and paracanonicalsources has even made some modern scholars speculate that hedid not represent mainstream monasticism but rather a solitaryform of asceticism which the church could not control38

Stephen the Theban who probably wrote not very long afterAthanasius penned his thirty-ninth festal letter used in his turnin the Sermo asceticus several extra-canonical texts including 6Ezra39 and 1 Clement In the following pages I will investigate

from this period date the so-called commentary on the Apocalypse attributedto Cyril of Alexandria (clavis coptica 0107) and the homily on the Twenty-Four Elders of the Apocalypse by Ps-Cyril of Jerusalem (clavis coptica 0560)On the use of the Apocalypse of John in Coptic Egypt see C Askeland lsquoTheSahidic Apocalypse in Early Islamic Egyptrsquo in M Sigismund M Karrer andU Schmid (eds) Studien zum Text der Apokalypse (Arbeiten zur neutestamen-tlichen Textforschung 47 Berlin and Boston Walter de Gruyter 2015) pp271ndash87

37 Paul of Tamma quotes from the Acts of Paul in De humilitate 10 (claviscoptica 0252) see D Brakke lsquoThe Making of Monastic Demonology ThreeAscetic Teachers on Withdrawal and Resistancersquo Church History 70 (2001) pp19ndash48 at 41 and D Bumazhnov lsquoReigentanz der zweuroolf Tugenden in der Seeleeines Demeuroutigen Eine Plotinreminiszenz bei dem koptischen Meuroonch Paulusvon Tamma Zum Problem der Traditionszuordnungen im freurouhen euroagyptischenMeuroonchtumrsquo in D Bumazhnov (ed) Christliches euroAgypten in der speuroatantikenZeit Akten der 2 Teuroubinger Tagung zum Christlichen Orient (7ndash8 Dezember2007) (Studien und Texte zu Antike und Christentum 79 Teuroubingen MohrSiebeck 2013) pp 93ndash111 at 101 n 38 Furthermore Paul alludes to theActs of Andrew and Matthias in De cella 117 (clavis coptica 0251) In De cella110 he refers to the Physiologus as Philippe Luisier has demonstrated in lsquoPaulde Tamma Lettre sur la cellule Une traduction francaisersquo in A Bastit-Kalinowska and A Carfora (eds) Vangelo trasmissione verita Studi in onore diEnrico Cattaneo nel suo settantesimo compleanno (Oi Christianoi 15 Trapani Ilpozzo di Giacobbe 2013) pp 265ndash83 at 268 Finally in De cella 2 Paul ofTamma mentions the Acherusian Lake which appears in several apocryphaltexts including the Book of Adam the Apocalypse of Paul and the Apocalypseof Peter see K P Copeland lsquoSinners and Post-Mortem ldquoBaptismrdquo in theAcherusian Lakersquo in J N Bremmer and I Czachesz (eds) Apocalypse ofPeter (Studies on Early Christian Apocrypha 7 Leuven Peeters 2003) pp91ndash107 at 103ndash4

38 L S B MacCoull lsquoPaul of Tamma and the Monastic PriesthoodrsquoVigiliae Christianae 53 (1999) pp 316ndash19 Brakke lsquoThe Making ofMonastic Demonologyrsquo

39 The quotation from 6 Ezra is analysed in A Suciu lsquoA Quotation from 6Ezra in the Sermo asceticus of Stephen the Thebanrsquo forthcoming in Apocrypha29 (2018)

639THE SERMO ASCETICUS

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the quotations from and references to 1 Clement in the Sermoasceticus As I will argue the quotations from 1 Clement are ofprime importance for establishing the original language of ourtext I hope that this research may bring some fresh ideas to theold debate concerning the priority of Coptic or Greek originalsfor certain Egyptian ascetic writings I will try to make this issueclearer before proceeding to the analysis of the select passages

It is notorious that in the absence of proper historical docu-mentation it is difficult to decide whether a text was originallycomposed in Greek or in Coptic solely on a linguistic basisSuffice to mention in this regard the failure of Rene Draguet todemonstrate that there is an early Coptic stratum detectable insome Greek ascetic texts like Athanasiusrsquo Life of Anthony (CPG2101) the Historia Lausiaca (CPG 6036) and the Asceticon ofIsaiah of Scetis40 Another way to establish the original languagein which a literary work was written is by examining the biblicalquotations However this method remains highly contentious be-cause translators usually adjusted quotations in order to conformthem to the version of the Bible in the target language It is there-fore not surprising to discover that the biblical quotations followthe Greek version of the Bible in Greek texts and the Coptic ver-sion in Coptic translations of the same works This adjustment ofbiblical quotations during the translation process constitutes aserious obstacle when we tackle the question of Greek versusCoptic originals

However the situation changes when we deal with quotationsfrom extra-canonical writings As these quotations are usuallymuch harder to identify than those from biblical texts translatorsand copyists could not adapt them so easily to the target languageConsequently they may shed a good deal of light on the questionof the original language of some Egyptian texts that exist both inGreek and in Coptic and whose original language is otherwise

40 R Draguet La Vie primitive de saint Antoine conservee en syriaque(CSCO 417ndash18 Scriptores syri 183ndash4 Louvain Secretariat du CorpusSCO1980) vol 2 pp 100ndash112 Draguet lsquoLe Chapitre de lrsquoHistoire Lausiaque surles Tabennesiotes derive-t-il drsquoune source coptersquo Le Museon 57 (1944) pp53ndash145 and 58 (1945) pp 15ndash95 Draguet lsquoUne nouvelle source copte dePallade Le ch VIII (Amoun)rsquo Le Museon 60 (1947) pp 227ndash55 Draguet LesCinq recensions de lrsquoAsceticon syriaque drsquoabba Isaıe 4 vols (CSCO 289ndash90 293ndash4 Scriptores syri 120ndash3 Louvain Secretariat du CorpusSCO 1968) vol 3pp 44ndash72

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difficult to establish Stephen the Thebanrsquos Sermo asceticus ishighly relevant in this context because it quotes directly from anon-canonical text ie 1 Clement which has survived both inGreek and in Coptic (Akhmimic) allowing thus a proper com-parative study As we will see the evidence that can be gleanedfrom this comparison leans heavily in favour of a Coptic originalof the Sermo asceticus

In sectsect25ndash8 Stephen the Theban uses 1 Clement 171ndash6 in a dis-cussion about the humility of the saints mentioned in Jewishscriptures In this context he quotes an apocryphal saying ofMoses which appears in 1 Clement 17641 As this portion of thetext is lost in Sahidic because of the fragmentary state of themanuscripts I will refer here only to the Greek version of theSermo asceticus

Clement of Alexandria also quotes this apocryphal saying ofMoses in his fourth book of the Stromata (CPG 1377) under theform ἐγὼ δέ εἰμι ἀτμὶς ἀπὸ χύτρας43 However in view of the factthat Stephen obviously knew 1 Clement since he quotes from itelsewhere in the Sermo asceticus there can be no doubt that theApostolic Father was his immediate source

1 Clement 17642 Sermo asceticus 27

Ἐγὼ δέ εἰμι ἰσχνόφωνος καὶβραδύγλωσσος καὶ πάλινλέγει Ἐγὼ δέ εἰμι ἀτμὶςἀπὸ κύθρας

πρόσεχε Μωϋσῇ λέγοντιἰσχνόφωνος εἰμι καὶ ἀτμὶς ἐκτῆς χύτρας

lsquoBut I am weak of speech andslow of tonguersquo And he saysagain lsquoBut I am smoke from the potrsquo

Pay attention to Moses who sayslsquoI am weak of speech and smokefrom the potrsquo

41 The quotation was identified for the first time by M Aubineau Homeliespascales (cinq homelies inedites) (Sources chretiennes 187 Paris Les Editionsdu Cerf 1972) p 240

42 Greek text from J B Lightfoot The Apostolic Fathers part 12 Clementof Rome (London Macmillan 1890) p 65

43 See Clement Stromata IV171064 in Clemens Alexandrinus vol 2Stromata Buch IndashVI ed O Steuroahlin and L Freurouchtel (GCS 52 BerlinAkademie-Verlag 1985) p 295

641THE SERMO ASCETICUS

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Given that this passage could not be traced to any canonicaltext some of the scribes who copied the Sermo asceticus musthave found it suspicious Thus it is omitted in the codex LavraΓ8 but also in the Arabic and Ethiopic versions which can ultim-ately depend at this point on a textual tradition represented by theAthonite manuscript

In Sermo asceticus sect71 Stephen warns the monk against rashjudgement In ascetic literature judging others is strictly forbid-den not only because it goes against the teaching of the Scriptures(cf Matt 71 Luke 637 41 John 87 Ro 21 etc) but also be-cause one of the cardinal virtues of the solitary monk is humilityand mourning over onersquos own sins Judging others is actually ademonic temptation meant to disturb the hesychia the peace ofmind As Graham Gould adroitly writes the lsquonumber of storiesillustrating the necessity of not judging others and the urgencywith which abstaining from judgement was commended confirmsthe importance of the problem of judgementrsquo for the earlyEgyptian monks44 It is in this context that Stephen the Thebanquotes from what he calls lsquothe written wordrsquo Notably the Sahidicand the Greek texts are different at this point albeit they expressthe same idea

Sermo asceticus 71 (Sahidic) Sermo asceticus 71 (Greek)

ⲉⲧⲃⲉ ⲡϣⲁϫⲉ ⲉⲧⲥⲏϩ ϫⲉ

ⲉⲧⲉⲧⲛⲟ ⲛϩⲏⲏⲃⲉ ⲉϫⲛⲛⲉⲛⲟⲃⲉ

ⲛⲛⲉⲧϩⲓⲧⲟⲩⲱⲧⲉⲛ ⲉⲧⲉⲧⲛⲱⲡ

ⲙⲡⲉⲩϣⲱⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛ ⲛⲉ

χάριν τοῦ λόγου τοῦγεγραμμένου πενθήσατε ἐπὶ ταῖςταλαιπωρίαις ἀλλήλων καὶλογίζεσθε ὅτι τὰ ὑστερήματααὐτῶν ὑμῶν ἐστιν

( ) because of the written wordlsquoMourning over the sins of yourneighbours you are counting theirshortcomings to be yoursrsquo

( ) because of the written wordlsquoMourn over the miseries of oneanother and reckon that theirshortcomings are yoursrsquo

44 G Gould The Desert Fathers on Monastic Community (Oxford EarlyChristian Studies Oxford Clarendon Press 1993) p 123

ALIN SUCIU642

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In fact the passage offers a direct quotation from 1 Clement26 As this part of 1 Clement is preserved in Greek but also intwo Akhmimic Coptic manuscripts we can analyse it in both lan-guages Interestingly while the Greek Sermo asceticus does notcorrespond to the original text of 1 Clement the Sahidic followsexactly what we find in the Akhmimic version

Albeit written in different dialects the quotation from 1Clement in the Sahidic Sermo asceticus and the parallel Akhmimictext are lexically and syntactically identical which cannot beexplained as a mere accident By contrast the Greek Sermo asceti-cus diverges so much from the original text of 1 Clement that itcannot under any circumstances be called a quotation of it des-pite the fact that this is precisely what it claims to be

Furthermore while the quotation in the Greek Sermo asceticusdiffers from the original 1 Clement it presents several featureswhich seem to indicate that it is a translation from the CopticThus the word order does not follow the original Greek text of 1Clement but the Coptic placing the verb at the beginning of eachclause of the quotation rather than at the end the verb λογίζομαιlsquoto count to reckonrsquo seems to be rather a translation of theCoptic ⲱⲡ than a synonym of κρίνω which is used by Clement in

1 Clement 26 (Akhmimic)45 1 Clement 26 (Greek)46

ⲉⲧⲉⲧⲛⲣ ϩⲏⲃⲉ ⲁϫⲛⲛⲛⲁⲃⲉ

[ⲛⲛⲉⲧ]ϩⲓⲧⲟⲩⲱⲧⲛⲉ ⲉⲧⲉⲧⲛⲱⲡ

ⲙⲡⲟⲩϣⲧⲁ ϫⲉ ⲛⲱⲧⲛⲉ ⲛⲉ

ἐπὶ τοῖς παραπτώμασιν τῶνπλησίον ἐπενθεῖτε τὰὑστερήματα αὐτῶν ἴδια ἐκρίνετε

Mourning over the sins of yourneighbours you are counting theirshortcomings to be yours

You mourned over the trespassesof your neighbours you judgedtheir shortcomings to be yours

45 C Schmidt Der erste Clemensbrief in altkoptischer euroUbersetzung (Texte undUntersuchungen 321 Leipzig J C Hinrichs 1908) p 33 F ReurooschBruchsteuroucke des ersten Clemensbriefes nach dem achmimischen Papyrus derStrassburger Universiteuroats- und Landesbibliothek mit biblischen Texten derselbenHandschrift (Strasbourg Schlesier amp Schweikhardt 1910) p 5

46 Lightfoot The Apostolic Fathers part 12 pp 18ndash19

643THE SERMO ASCETICUS

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his letter the conjunction ὅτι stands for the Coptic ϫⲉ and doesnot appear in the parallel passage of 1 Clement in Greek

If a Greek original of the Sermo asceticus is admitted then onemust suppose that the translator into Coptic either knew byheart 1 Clement or went through the pain of searching for thesource of the quotation found it and adapted it according to theCoptic version of this writing However such a possibility mustbe excluded from the outset because as we have seen the quota-tion in the Greek Sermo asceticus does not correspond to the par-allel passage in 1 Clement making it difficult for the translator toidentify its source

One additional remark is in order here concerning the shift intense between the Coptic and the Greek texts of the Sermo asceti-cus at the beginning of the quotation The quotation in Greek fea-tures an imperative whereas the Sahidic is a focalizedcircumstantial clause If we hypothesize that the Greek is in fact atranslation of the Coptic it is apparent that this discrepancy isdue to the fact that the Greek translator failed to identify thequotation from 1 Clement and tried to adapt the text according toJames 49 and 51 which must have sounded more familiarταλαιπωρήσατε καὶ πενθήσατε καὶ κλαύσατε (49) κλαύσατεὀλολύζοντες ἐπὶ ταῖς ταλαιπωρίαις ὑμῶν (51)

Because the translators could not find its source this passagefrom 1 Clement was problematic for the ancient translators of theSermo asceticus For example while keeping the imperative clauseof the Greek text the Arabic translator (or a later scribe) misat-tributed the quotation to Paul

as it is written in Paul lsquoCry over your sins of one another and as toyour shortcomings consider that they are yoursrsquo

In its turn the Geiez version mentions that the text appears lsquointhe Lawrsquo (በውስተ ሕ[ግ])

EMML 4493 fo 104v col C lines 32ndash6

በከመ ጽሑፍ በውስተ ሕ[ግ] ኢትርኣዩ ኣበሳ ቢጽክ[ሙ] በበይናቲክሙ ወሐል[ዩ] ሕፀፀክሙ ከመ ለክሙ ይእቲ

as it is written in the Law lsquoDo not see the sin of each another andconsider your deficiency as it is yoursrsquo

It is thus obvious that the quotation from 1 Clement 26 was chal-lenging not only for the Greek translator but also for those who

ALIN SUCIU644

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rendered the Sermo asceticus into Arabic and Geiez As to theGeorgian this version does not contain the portion of the textthat interests us here Because none of the translators was able tofind the source of the quotation they all tried to explicate thetext as can be judged from the fact that each version gives a dif-ferent text at this point It is only the Sahidic that follows ad lit-teram the Coptic version of 1 Clement

Furthermore in sect43 b which is extant only in Sahidic Stephenthe Theban refers again to 1 Clement this time to 306 lsquoGoddetests those who praise themselves alonersquo47 Unfortunately asthis paragraph of the Sermo asceticus does not appear in Greekwe cannot compare properly the two texts Nevertheless we canobserve again that the Sahidic obviously depends on the Copticversion of 1 Clement

In the light of this evidence it is tempting to speculate thatStephen the Theban wrote the Sermo asceticus in Coptic and ei-ther used the Akhmimic version of 1 Clement or more likely alost Sahidic version which served as a model for the Akhmimictext Thus we can propose a Coptic original of the Sermo asceticus

1 Clement 306 (Greek)48 1 Clement 306(Akhmimic)49

Sermo asceticus43b (Sahidic)

αὐτεπαινετοὺς γὰρμισεῖ ὁ θεός

ⲡⲛⲟⲩⲛⲧⲉ ⲅⲁⲣ ⲙⲁⲥⲧⲉ

ⲛⲛⲉⲧⲧⲙⲁⲓeuroⲟⲙⲙⲁⲩ ⲟⲩⲁⲉⲉⲧⲟⲩ

ⲡⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲛⲛⲉltⲧgtⲧⲙⲁⲓⲟ

ⲙⲙⲟⲟⲩ ⲙⲁⲩⲁⲁⲩFor God detests thosewho praise themselves

For God detests thosewho praise them-selves alone

God detests thosewho praise them-selves alone

47 Remarkably the same passage appears in an ascetic text attributed toPachomius De monacho iniuriae memore (CPG 23541) see L T Lefort Œuvresde S Pachome et de ses discιples 2 vols (CSCO 159ndash60 Scriptores coptici 23ndash4Louvain Imprimerie orientaliste L Durbecq 1956) vol 1 p 3 ⲡⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉⲙⲡⲉⲧⲧⲙⲁⲓeuroⲟ ⲙⲙⲟϥ ⲟⲩⲁⲁϥ (lsquoGod detests whoever praises himself alonersquo)

48 Lightfoot The Apostolic Fathers part 12 p 9749 Schmidt Der erste Clemensbrief p 80

645THE SERMO ASCETICUS

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from which derive the other versions according to the followingstemma

My philological argument remains to be re-evaluated once weunderstand better the fourth-century social and historical contextin which ascetics like Stephen the Theban wrote Nevertheless itis perhaps time to challenge the conventional view according towhich most if not all monastic literary productions of the periodwere written in Greek Thus even in cases such as the Lives ofPachomius or the letters of Antony which were at least originallyaddressed to audiences that spoke Coptic scholars have preferredto postulate Greek originals50 This position primarily rests onthe assumption that during the fourth century and later nativeEgyptian monks were not capable of writing texts charged with aspecific theological vocabulary One may recall for example thatFrancois Halkin spoke about lsquolrsquoimpuissance nativersquo that preventedCoptic-speaking Pachomian monks from composing narrativesabout the founder of the Koinonia51 According to Halkin it was

50 On the problem of the original language of the Lives of Pachomius see PRousseau Ascetics Authority and the Church in the Age of Jerome and Cassian(Oxford Historical Monographs Oxford Oxford University Press 1978) pp245ndash7 For the Letters of Antony see P Luisier lsquoAutour drsquoun livre recent etdes lettres de S Antoinersquo Orientalia Christiana Periodica 61 (1995) pp 201ndash13 who argues in favour of a Greek original

51 F Halkin Sancti Pachomii Vitae Graecae (Subsidia hagiographica 19Brussels Societe des Bollandistes 1932) p 103

ALIN SUCIU646

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rather the Hellenist monks who put together the first Lives ofPachomius which were only later translated into Coptic

On the other hand if we favour the pre-eminence of Greekoriginals for Egyptian ascetic writings it is hard to explain the ap-pearance of such a prolific author as Shenoute of Atripe who ob-viously wrote Coptic52 It is likely that Shenoute did not appearin a vacuum but other authors who used Coptic as a literary lan-guage must have preceded him For his part Tito Orlandi hasargued that one such author who wrote Coptic was the MiddleEgyptian ascetic Paul of Tamma53 It is thus possible to imaginethat Shenoute sprang up in a historical context in whichPachomius Paul of Tamma and Stephen the Theban had alreadyused Coptic as a literary vehicle In this case Stephen theTheban could rightly be considered as one of the early authors ofCoptic literature

EDITION OF THE SAHIDIC TEXT OF THE SERMOASCETICUS

The following edition is semi-diplomatic However the supra-lineation system does not reproduce that of the manuscript beingstandardized by the editor In the translation the paragraphs fol-low the numbering system established by Sauget in his edition ofthe Arabic version of the Sermo asceticus which was subsequentlyadopted by des Places for the Greek text and by Garitte forthe Georgian

52 Enzo Lucchesi for example believes that Shenoute also wrote at leastsome of his texts in Greek something which cannot be completely ruled outsee his article lsquoChenoute a-t-il ecrit en grecrsquo in Melanges AntoineGuillaumont Contributions a lrsquoetude des christianismes orientaux (CahiersdrsquoOrientalisme 20 Geneva Patrick Cramer 1988) pp 201ndash10

53 Orlandi Paolo di Tamma See also Luisier lsquoPaul de Tammarsquo p 267who agrees that Paul of Tammarsquos De cella may have been written in Copticalthough he leaves the question open For arguments concerning the fact thatPaul wrote in Coptic see A Suciu lsquoSitting in the Cell The LiteraryDevelopment of an Ascetic Praxis in Paul of Tammarsquos Writings With anEdition of Some Hitherto Unknown Fragments of De Cellarsquo JTS NS 68(2017) pp 141ndash71 at 159ndash60

647THE SERMO ASCETICUS

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BnF Copte 1321 fo 87r thorn BnF Copte 1332 frag 42Cv

unknown number of lines missing unknown number of lines missing[ ] [ [[ ]ⲧⲃ[ ⲙ [[ ] ⲁⲩⲱ [ⲙ] ⲁⲩⲱ [ⲡⲇⲓⲁ]ⲡⲉⲣϯⲧⲱⲛ ϩⲛ ⲃⲟⲗⲟ [ⲥ ⲛⲁϣϭⲙ]ⲗ ⲁⲁⲩ ⲛϩⲱⲃ- ϭⲟⲙ ⲉⲣ [ⲟⲕ ⲁⲛ][ⲙ]ⲡ ⲉⲣϣⲱⲡⲉ ϣⲱⲡⲉ [ⲉⲕⲙⲟⲧⲛ][ⲉ]ⲕⲟ ⲛⲛⲁϣⲧ ⲉⲕⲑⲃⲃⲓⲏ [ⲩ ⲉ][ϫ]ⲉ ⲛⲅⲙⲟⲩ ϩⲁ ⲣⲱⲙⲉ ⲛ[ⲓⲙ-][ⲑ]ⲏ ⲙⲡⲉⲕⲟⲩⲟ ϭⲱϣⲧ ⲉ[ⲡⲉⲕ][ⲉⲓϣ]- ⲥⲁϩ ⲛⲑⲉ [ⲁϥ][ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲱ ⲙⲟⲟϣ[ⲉ ϩⲛ][ⲡⲁϣ]ⲏⲣⲉ ⲉⲕⲟ ⲑⲃⲃⲓⲟ [ⲉϥⲕⲱ][ ] ⲙ ⲛⲁⲛ ⲛ [ⲟⲩⲥⲙⲟⲧ]

unknown number of lines missing ϫⲉⲕ[ⲁⲥ[ ] [ ϣⲱ [ⲡⲉ[ ⲡⲱ]ⲧ ⲛⲧⲉ [ⲩⲛⲟⲩ] ⲟ [ⲛⲛⲁⲓ] ⲧⲏⲣⲟⲩ [] ⲡ [[ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲙ unknown number of lines missing[ ]ϥ ⲱ ⲡⲁ

[ϣⲏⲣ]ⲉ ⲁⲗ[ⲗⲁ ϣ]ⲱⲡⲉ ⲛ

[ⲣⲙⲣ]ⲁϣ ϫⲉ ⲛ[ⲣⲙⲣ]ⲁϣ ⲛⲉⲧ

[ⲛⲁⲕ]ⲗⲏⲣⲟⲛⲟ[ⲙⲉⲓ ⲙ]ⲡⲕⲁϩ

margin

ALIN SUCIU648

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BnF Copte 1321 fo 87v thorn BnF Copte 1332 frag 42Cr

unknown number of lines missing unknown number of lines missing[ ] [ ] [[ ]- [ ]-[ϭⲱϣⲧ ⲉⲓ]ⲏⲥⲁⲓⲁⲥ ϭⲱϣⲧ ⲉⲡ[ⲧⲉ][ⲉϥⲱ]ϣ ⲉⲃⲟⲗ ⲉϥ ⲗⲱⲛⲏⲥ ⲡⲁ[ϣⲏ][ϫⲱ] ⲙⲙⲟⲥ ϫⲉ ⲉⲣⲉ ⲣⲉ ⲉⲁⲡⲛⲟⲩⲧ [ⲉ][ⲧⲛ]ⲇ ⲓⲕⲁⲓeuroⲟⲥⲩ ⲧⲙⲁⲓⲟϥ ⲉⲧ ⲃ [ⲉ][ⲛⲏ] ⲧⲏⲣⲥ ⲟ ⲛⲑⲉ ⲡⲉϥⲑⲃⲃⲓⲟ[ⲛⲛⲉ]ⲓⲧⲟⲉⲓⲥ ⲛϣ ⲙⲟⲟϣⲉ ϩⲛⲟⲩ

[ⲣⲱ ⲙ]ⲡⲉⲕⲉⲙ ϩⲏⲕⲉ ⲡⲁϣ [ⲏⲣⲉ][ⲧⲟ ⲉⲃⲟ]ⲗ- ϫⲉϣⲁⲣ [ⲉⲧⲙⲛⲧ][ⲁⲩⲱ ⲡⲉ]ⲛϫⲟⲉⲓeuroⲥ ϩⲏⲕⲉ [ⲑⲃⲃⲓⲉ ⲡ][ⲁϥϯⲥⲃ]ⲱ ⲛⲛⲉ ⲣⲱⲙⲉ [-][ⲧⲟⲩⲏϩ] ⲛⲥⲱϥ ⲙⲡⲉⲣ[ ][ϫⲉ ⲉⲧⲉⲧ]ⲛϣⲁⲛ [[ⲉⲣ ϩⲱⲃ ⲛ]ⲓⲙ ⲛ unknown number of lines missing[ⲧⲁⲩⲟⲩⲉϩ]ⲥ ⲁ ϩⲛ ⲉ [ ] ϫ ⲉ[[ⲙⲙⲟⲟⲩ ⲛⲏⲧ]ⲛ [ ]ⲛⲉⲧϣ[

unknown number of lines missing ⲕⲁⲧⲁ ⲧ[ⲉⲛⲧⲟ][ ] ⲛ ⲗⲏ ⲙⲡ[ⲉⲭⲥ][ ] ⲛ ⲧⲁⲣⲉⲕ[ⲥⲉⲣⲃⲉ ⲉⲡ][ ]ⲛⲉ ⲛⲟⲩⲧⲉ [ⲁⲩⲱ ⲡ]

ⲛⲟⲩⲧⲉ [ⲛⲁⲕ-ⲥⲉⲣⲃⲉ ⲉⲡ[ⲛⲟⲩⲧⲉ]ⲛϥϩⲗⲟ [ϭⲛⲅⲥⲟ[ⲟⲩⲛ ⲙⲡⲉϥ]ⲟⲩⲱ[ϣ

margin

649THE SERMO ASCETICUS

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Venice Marciana 192 fo 99r

[ⲁ]ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ϭⲱϣⲧ ϩⲏⲧϥϣⲱⲡⲉ ⲛⲑⲉ ⲛ ⲛⲟⲩⲙⲟⲧⲛⲉⲥⲛⲉⲓⲥⲁϩ ⲛⲛⲉⲉⲃ ⲡⲁϣⲏⲣⲉ ⲧⲁⲁⲕ

ⲉⲧⲉ ⲣϩⲙⲙⲉ ⲙ ⲉⲡⲛⲟⲩⲧⲉ ϩⲛⲡⲉⲩϫⲟⲓ ⲉⲕ 5 ⲧⲉⲕϭⲟⲙ ⲧⲏⲣⲥ ϭⲱϣⲧ ⲉⲃⲟⲗ ⲧⲁⲣⲉϥⲙⲓϣⲉ ⲉϩ

ϩⲏⲧϥ ⲙⲡⲧⲏⲩ ⲣⲁⲓ ⲉϫⲱⲕ ⲛϥϫⲉ ⲉϥⲛⲏⲩ ⲛⲁⲕ ⲥⲕⲉⲡⲁⲍⲉ ⲙ

ϩⲛⲁϣ ⲛⲥⲁ- ⲙⲟⲕ ⲛϥϯⲏ ⲛϥⲉⲓ ⲛⲧⲏⲩ ⲛ 10 ϭⲟⲙ ⲛⲁⲕ ⲛϥⲛⲟⲩⲃⲉ ⲏ ⲛϥ ⲙⲓϣⲉ ⲙⲛⲛⲉⲧ

ⲉⲓ ⲛⲧⲏⲩ ⲛϩⲉ ⲙⲓϣⲉ ⲛⲙⲙⲁⲕⲃⲱⲱⲛ- ϫⲉ ⲁϫⲉⲛ ⲡⲛⲟⲩⲧⲉ

ϣⲱⲡⲉ ⲉⲕϫⲟⲟⲣ ⲛⲅⲛⲁⲉϣϭⲙ

ϩⲙⲡⲡⲟⲗⲩ 15 ϭⲟⲙ ⲁⲛ ⲉⲉⲣⲗⲁ

ⲙⲟⲥ ⲛⲅⲱϣ ⲁⲩ ⲁⲗⲗⲁⲉⲃⲟⲗ ϫⲉ ⲧⲱ ⲉⲣϣⲁⲛⲡⲣⲱⲙⲉ

ⲟⲩⲛⲅ ⲡⲧⲏⲩ ⲧⲱⲃϩ ⲙⲡⲛⲟⲩ

ⲛⲉⲙϩⲓⲧ ⲛⲅ ⲧⲉ ϣⲁⲣⲉⲡ

ⲉⲓ ⲡⲧⲟⲩⲣⲏⲥ 20 ⲛⲟⲩⲧⲉ ϯ ϭⲟⲙ

ⲛⲅⲛⲓⲃⲉ ⲉϩⲟⲩⲛ ⲛⲁϥ ⲛϥⲣⲟⲉⲓⲥϩⲙⲡⲁⲕⲩⲡⲟⲥ ⲉⲣⲟϥ ⲛϥⲙⲁϩϥⲛⲧⲉⲛⲁϩⲏⲛⲉ ⲛⲥⲟⲫⲓⲁ ϩⲓϯ ⲙⲡⲉⲩⲥⲧⲟⲓ- ⲙⲛⲧⲣⲉⲙⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 25 ϩⲏⲧ ⲛϥϫⲓ

ⲧⲉⲕⲣⲓ ⲡⲁ ⲙⲟⲉⲓⲧ ϩⲏⲧϥ

ϣⲏⲣⲉ ⲙⲡⲉⲣ ⲉϩⲟⲩⲛ ⲉⲡⲉϥ

ϣⲱⲡⲉ ⲛⲑⲉ ⲛ ϣⲟϫⲛⲉ-ⲛⲓⲕⲣⲓⲧⲏⲥ- ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲉⲣϩⲓⲥⲉ ⲉⲧⲱ 30 ⲧⲉⲕⲣⲓ ⲙⲡⲣⲃϩ ⲁⲩⲱ ⲥⲉⲛⲁ ϣⲱⲡⲉ ⲉⲕ

ⲥⲱⲧⲙ ⲉⲣⲟⲕ ⲥⲟⲣⲙ ⲉⲃⲟⲗ-ⲉⲕϩⲛⲟⲩϩⲓⲥⲉ ⲛⲏⲫⲉ ⲙⲙⲟⲕ

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ϫⲉ ⲉⲕϩⲙⲟⲟⲥ ⲙⲁⲩⲁⲁⲕ ϫⲉ ⲡ

ⲛⲁϣ ⲛϩⲉ ⲙⲡⲣ ⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲉⲣ ⲑⲉ ⲛⲛⲓⲧⲃⲛⲏ ⲛⲛⲉltⲧgtⲧⲙⲁ

ⲉⲧϫⲱⲣⲙ ⲛ ⲓⲟ ⲙⲙⲟⲟⲩ ⲙⲁⲩ

ⲥⲁⲡⲣⲱⲙⲉ ⲁⲗ 5 ⲁⲁⲩ-ⲗⲁ ⲁⲣⲓⲡⲣⲱⲙⲉ ϣⲁϥϭⲱϣⲧ ⲇⲉ

ⲛⲧⲟϥ ⲉⲧϫⲱ ⲛⲧⲟϥ ⲉϫⲙⲣⲉⲙ ⲛⲥⲁⲡⲧⲃ ⲡⲉϣⲗⲏⲗ ⲛ

ⲛⲏ- ⲛⲉⲧⲑⲃⲃ ⲓⲏⲩ-ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ⲕⲁ ⲟⲩ ⲧⲉⲕⲣⲓ ⲙⲡⲣ

ⲣⲟⲉⲓⲥ ⲛⲧⲟⲟⲧⲕ ⲕⲁ ⲗⲁⲁⲩ ⲙⲙⲣ

ⲙⲡⲉⲣⲕⲁ ⲡⲥⲱ ⲣⲉ ⲛⲧⲟⲟⲧⲕ ⲙⲁ ϩⲛⲧⲣⲓ ⲉⲣⲉ ϩⲱ ⲉⲡⲉϩⲟⲟⲩ

ⲡⲉⲕϩⲏⲧ ϩⲛ 15 ⲡⲉϩⲟⲟⲩ ⲉⲛⲉϥ

ⲕⲏⲙⲉ- ϩⲃⲏⲩⲉ ⲧⲁⲣⲉⲕⲁⲗⲗⲁ ⲉⲣ ⲡⲉⲕⲥⲱ ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲙⲁ ⲛⲉⲣⲡⲉ ⲙⲡ ⲡⲛⲟⲃⲉ ⲛⲧⲟϥ

ⲛⲟⲩⲧⲉ ⲛⲅⲉⲣϫ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉ

ⲛⲉⲕⲙⲉⲉⲩⲉ 20 ⲣⲟϥ ⲉⲧⲙⲁⲁϥ-ⲧⲁⲣⲉⲕϫⲡⲟ ⲛⲁⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲙⲉⲉⲩⲉ ⲉⲧⲥ ⲧⲉⲕⲣⲓ ⲡⲣⲟⲥⲙⲟⲛⲧ - ⲕⲁⲣⲧⲏⲣⲉⲓ ⲉ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲛⲉⲕϣⲗⲏⲗ

ⲧⲉⲕⲣⲓ ⲙⲡⲉⲣ 25 ⲙⲛⲛⲉⲕⲛⲏⲥⲕⲁ ⲡⲉⲕϩⲏⲧ ⲉ ⲧⲓⲁ ⲙⲛⲡⲁϫⲓⲥⲉ ⲛⲧⲟⲟⲧⲕ ⲅⲱⲛ ⲙⲡⲉⲕⲟⲩⲇⲉ ⲙⲡⲉⲣ ϩⲏⲧ ⲧⲁⲣⲉⲕϫⲁⲥⲧⲕ ϭⲱ ϩⲛⲛⲁⲡⲧⲃ

ϩⲙⲡϣⲟϫ 30 ⲃⲟ ⲙⲡϩⲏⲧⲛⲉ ⲙⲡⲉⲕ ϫⲉ ⲁϫⲉⲛ ϯⲣⲏ

ϩⲏⲧ ⲟⲩⲇⲉ ⲛⲏ ⲙⲛⲡⲧⲃⲃⲟ

ⲙⲡⲣⲧⲙⲁⲓⲟⲕ

651THE SERMO ASCETICUS

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Naples National Library IB9 fo 52r

ⲙⲉⲛⲗⲁⲁⲩ ⲛⲁ ⲛⲟⲩⲧⲉ ϫⲡⲟϥ

ⲛⲁⲩ ⲉⲡⲛⲟⲩⲧⲉ- ⲛⲁⲕ ⲛⲣⲙⲛⲏⲓeuroⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲧⲁⲣⲉϥϫⲣⲟ ⲉⲙ

ⲧⲉⲕⲣⲓ ⲛⲧⲉ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ

ⲟⲩⲥⲟⲛ ⲉⲛ ϩⲉⲛ 5 ⲉⲧϯ ⲛⲙⲙⲁⲕϣⲁϫⲉ ⲉϩⲟⲩⲛ ϫⲉ ⲡⲣⲣⲟ ⲛⲙⲡⲁ

ⲛⲁⲕ ⲙⲡⲉⲣⲕⲁ ⲑⲟⲥ ⲡⲉ ⲡⲙⲉⲉⲩⲉ

ⲡⲉⲕϩⲏⲧ ϩⲓⲱ ⲙⲡⲛⲟⲩⲧⲉ ⲉⲧⲉⲟⲩ ⲧⲁⲣⲉⲕϭⲱ ⲡⲗⲟⲅⲓⲥⲙⲟⲥ ⲡⲉⲉⲕⲙⲟⲧⲛ ⲛⲧⲉ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲡⲉⲕϩⲏⲧ ϭⲱ ⲧⲉⲕⲣⲓ ϯ ⲉϩⲟⲩⲛ

ⲉϥⲥϭⲣⲁϩⲧ ϫⲉ ⲉϩⲣⲁⲕ ⲧⲁⲣⲉⲕⲛⲁϣⲉ ⲙⲙⲉⲉⲩⲉ ϫⲓ ⲙⲡⲉϩⲙⲟⲧⲛⲧⲣⲓ- ⲛⲧⲣⲓ ϫⲉ ⲟⲩⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧ 15 ⲧⲉⲧⲣⲓ ⲛⲟⲩϩ

ⲣⲓ ⲕⲁ ⲟⲩⲙⲉ ⲙⲟⲧ-ⲗⲉⲧⲁ ϩⲛⲣⲱⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲉⲕϣⲁⲛⲕⲁ ⲣⲓ ⲙⲡⲣⲧⲥⲁⲣⲱⲕ ⲉⲃⲟⲗ ⲕⲁ ⲃⲟⲕ ⲉⲥⲱϣⲙⲟⲩⲣⲟⲉⲓⲥ ⲛⲧⲟ 20 ⲛⲥⲁⲣⲱⲙⲉⲟⲧⲕ ϫⲛⲛⲉⲩⲥ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣ

ⲁ ⲣⲙⲉⲕ ⲉⲃⲟⲗ ⲕⲁ ⲡⲣⲱⲙⲉ ⲉ

ⲧⲁⲣⲉⲕϭⲱ ϩⲛ ϭⲱϣⲧ ϩⲏⲧⲕ ⲛⲁⲡⲧⲃⲃⲟ ⲛⲧⲉ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣⲡⲉⲡⲛⲁ ⲉⲧⲟⲩ 25 ϭⲱϣⲧ ⲛⲥⲁ

ⲁⲁⲃ ⲉⲣϣⲃⲏⲣ ⲣⲱⲙⲉ ⲧⲁⲣⲉⲕⲉⲣⲟⲕ- ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲉⲧⲃⲉ ⲧⲉⲛ

ⲧⲉⲕⲣⲓ ⲡⲱⲧ ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ

ⲛⲥⲁⲡⲙⲉⲉⲩⲉ 30 ⲧⲉ ϥⲓ ϩⲁⲛⲉⲧⲉⲧⲟⲩⲁⲁⲃ ⲁⲩⲱ ⲛⲏⲩ ⲉϫⲱⲕ-ⲡⲙⲉⲉⲩⲉ ⲙⲡ ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ

ALIN SUCIU652

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ⲉⲣ ⲟⲩⲕⲩⲣⲓⲁⲕⲏ ⲡⲥⲱⲧⲙ ⲛⲛⲉⲕϩⲁϩⲧⲏⲕ ϥⲓ ⲙⲁⲁϫⲉ-ϩⲁⲣⲟϥ ⲉⲧⲃⲉ ⲧⲉⲛ ϣⲱⲡⲉ ⲉⲕⲧⲁⲛ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ϩⲏⲩ ⲡⲁϣⲏ

ⲧⲉ- 5 ⲣⲉ ⲉⲕϣⲁⲛ

ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ

ⲉⲓ ⲉⲡⲧⲟⲟⲩ ⲉⲕ ⲙⲁⲣⲟⲩⲉⲣϩⲏⲩ

ϩⲓⲱⲱϥ ϥⲓ ϩⲁ ⲛⲁⲕ ⲧⲁⲣⲉⲕⲣⲟϥ ϣⲁⲛⲧⲉϥ ⲃⲱⲕ ⲉⲧⲉⲕⲣⲓ

ϭⲉⲛ ⲟⲩⲣⲓ ⲉⲧⲃⲉ 10 ⲉⲕⲙⲟⲧⲛ -ⲧⲉⲛⲧⲟⲗⲏ ⲙⲡ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲛⲟⲩⲧⲉ ⲁⲩⲱ ⲣⲓ ⲡⲁϣⲏⲣⲉⲡⲉⲧⲡⲏϩ ϣⲁ ⲕⲁ ⲡⲙⲉⲉⲩⲉ ⲙⲡⲣⲟⲕ ⲕⲁⲧⲁ ⲧⲉⲕ ⲛⲟⲩⲧⲉ ϩⲙⲡⲉⲕ

ϭⲟⲙ ⲁⲣⲓϥ ϫⲉ ⲛ 15 ϩⲏⲧ ⲛⲛⲁⲩ ⲛⲓⲙ

ⲧⲟⲕ ϩⲱⲱⲕ ⲉⲕ ⲛⲧⲉⲧⲉϥϩⲟⲧⲉϣⲁⲛⲃⲱⲕ ⲉⲩ ⲕⲱⲧⲉ ⲉⲣⲟⲕ-ⲧⲟⲟⲩ ⲕⲛⲁⲟⲩ ϫⲉ ϣⲁⲣⲉⲑⲟⲧⲉ

ⲱϣ ⲉⲧⲣⲉⲩϯ ⲧⲟ ⲙⲡⲛⲟⲩⲧⲉⲟⲧⲟⲩ ⲛⲙⲙⲁⲕ 20 ⲛⲟⲩϫⲉ ⲉⲃⲟⲗ ϩⲛ

ⲧⲉⲛⲧⲟⲗⲏ ⲅⲁⲣ ⲧⲉⲯⲩⲭⲏ ⲛⲛⲟ

ⲙⲡⲛⲟⲩⲧⲉ ⲧⲉ ⲃⲉ ⲛⲓⲙ ϩⲓⲧⲁⲧⲁⲓ ⲛⲁⲓeuroⲛⲉ ⲛⲉϩ ⲕⲟ ⲛⲓⲙ ϩⲓⲁⲛⲟⲃⲏⲩⲉ ⲛⲧⲣⲓ ⲡⲁ ⲙⲓⲁ ⲛⲓⲙ-ϣⲏⲣⲉ- 25 ⲡⲉⲛⲧⲁϥϫⲡⲟ

ⲉⲕⲛⲏⲩ ⲉⲃⲟⲗ ⲛⲁϥ ⲛⲑⲟⲧⲉ

ϩⲛⲧⲣⲓ ⲕⲁ ⲡⲉⲕ ⲙⲡⲛⲟⲩⲧⲉϩⲏⲧ ⲙⲙⲟⲕ ϫⲛ ⲁϥϫⲡⲟ ⲛⲁϥ ⲛⲛⲉⲕⲉⲛ ⲡϫⲟⲓ ⲭⲁⲣⲓⲥⲙⲁ ⲛⲓⲙ-ⲉⲃⲟⲗ ⲉϥⲟⲡⲧ ⲛⲅ 30 ⲡⲉⲧⲉⲟⲩⲉⲛⲧⲁ ϥϣⲟⲩⲟϥ ⲛⲅⲙⲟⲟ ⲙⲙⲁⲩ ⲛⲑⲟⲧⲉ

ϣⲉ ⲉⲧⲃⲉ ⲡⲛⲁⲩ ⲙⲡⲛⲟⲩⲧⲉ ⲟⲩⲛⲛⲛⲉⲕⲃⲁⲗ ⲙⲛ ⲧⲁϥ ⲙⲙⲁⲩ ⲛ

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Col A 33ndash4 ⲛⲧⲉϥϩⲟⲧⲉ] ⲙⲡⲉϥⲟⲩⲱϣ ⲙⲛⲧⲉϥϩⲟⲧⲉ B (the Qasr el-Wizz fragment) k Col B 14 ⲡⲉⲕϩⲏⲧ] ⲡⲉⲕϩⲱⲃ B k

ⲉϩⲉⲛⲁϩⲱⲱⲣ ⲙ ⲙⲛⲧⲣⲱⲙⲉ-ⲉⲩⲙⲉϩ ⲛⲁⲅⲁ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉⲡⲉⲟⲑⲟⲛ ⲛⲓⲙ ϫⲉ ⲟⲩ ⲉⲧϣⲟⲩϣⲁⲣⲉⲑⲟⲧⲉ ⲙⲡ ⲉⲓⲧ ϫⲛⲛⲉⲡⲛⲟⲩⲧⲉ ⲧⲟⲩϫⲉ 5 ⲛⲟⲩⲧⲉ ϫⲉⲉⲣⲉⲡⲣⲱⲙⲉ ⲉⲡ ⲛⲉⲕⲕⲉⲉⲥ ⲉⲃⲟⲗⲛⲟⲃⲉ- ⲡⲉⲕϩⲱⲃ ⲧⲏⲣϥⲁⲩⲱ ϩⲛⲑⲟⲧⲉ ⲁⲣⲓϥ ⲉⲧⲃⲉ ⲡⲙⲡⲛⲟⲩⲧⲉ ⲉⲣⲉ ⲛⲟⲩⲧⲉ-ⲟⲩⲟⲛ ⲛⲓⲙ ⲣⲓ 10 ⲛⲛⲟⲩⲁⲇⲓⲕⲟⲥ ⲅⲁⲣⲕⲉ ⲙⲙⲟⲟⲩ ⲉⲃⲟⲗ ⲁⲛ ⲡⲉ ⲡⲛⲟⲩⲧⲉⲉⲙⲡⲉⲑⲟⲟⲩ- ⲉⲧⲱⲱⲃⲉ ⲛⲁⲕⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ ⲕⲁⲧⲁ ⲡⲉⲕϩⲱⲃ-ⲣⲓ ⲕⲁ ⲧⲉⲕⲣⲓ ⲧⲃⲃⲉ ⲡⲉⲕϩⲏⲧⲥⲓⲥ ⲙⲡⲉⲕⲉⲙ 15 ⲡⲁϣⲏⲣⲉ ⲧⲁⲧⲟ ⲉⲃⲟⲗ ⲛⲅⲉⲣ ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱⲛⲉϩⲃⲏⲩⲉ ⲙ ⲧⲙ ⲉⲣⲟⲕ ϩⲛⲟⲩⲡⲱⲛϩ ⲙⲟⲣⲕ ϭⲉⲡⲏ-ⲛⲧⲉⲥⲃⲱ ⲉϫⲛ ⲧⲁϩⲟⲕ ⲉⲣⲁⲧⲕⲧⲉⲕϯⲡⲉ- 20 ⲛⲟⲩⲥⲱⲧⲡ ⲙⲡⲁⲩⲱ ⲉⲕⲉϩⲱⲙ ⲉ ⲛⲟⲩⲧⲉ-ϫⲛⲛⲉⲕϫⲓϫⲉ ⲙⲡⲉⲣⲕⲁⲧⲉⲭⲉϫⲉⲉⲩⲉ ⲉⲩⲟⲩ ⲙⲙⲟⲕ ⲙⲁⲩⲁⲱϣϥ - ⲁⲕ ⲛⲅϯ ⲛⲟⲩⲙⲡⲉⲣϣⲱⲡⲉ 25 ϩⲟⲟⲩ ⲛⲥⲁⲟⲩϩⲟⲛⲁⲧⲥⲃⲱ ⲡⲁ ⲟⲩ ⲛⲅϣⲱⲡⲉϣⲏⲣⲉ ⲁⲗⲗⲁ ⲛⲁⲙⲉⲗⲏⲥ ⲛⲧⲉⲁⲣⲓϩⲟⲧⲉ ϩⲏⲧϥ ⲡⲉⲕⲟⲩⲟⲉⲓϣⲙⲡⲛⲟⲩⲧⲉ ⲛⲅ ⲟⲩⲱ ⲛⲧⲟⲟⲧⲕ ϩⲁⲣⲉϩ ⲉⲛⲉϥⲉⲛ 30 ⲛⲅⲥⲟⲩⲉⲣ ⲡⲉϩⲟⲧⲟⲗⲏ- ⲟⲩ ⲛⲧⲁⲩϫⲡⲁϣⲏⲣⲉ ⲙⲡⲉⲣⲣ ⲡⲟⲕ-ϩⲙϩⲁⲗ ⲛⲧⲉϥ ϯϩⲱⲛ ⲉⲧⲟⲟⲧⲕϩⲟⲧⲉ ϩⲛⲟⲩⲉⲟⲟⲩ ⲡⲁϣⲏⲣⲉ ϫⲉ ⲙ

ALIN SUCIU654

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ⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲡⲓⲥⲧⲟⲥ ⲟⲩⲣⲱⲙⲉ ⲛⲅⲛⲁϯ ⲣⲱⲙⲉ ⲉⲣⲉⲡⲉϥ

ϩⲏⲩ ⲉⲣⲟϥ ⲁⲛ ϩⲱⲃ ϫⲟⲥⲉ ⲉ

ϫⲛⲛⲉⲕⲉⲓ ⲉ ⲡⲱⲕ ⲟⲩⲣⲱϫⲙⲡⲉⲕϩⲟ- 5 ⲙⲉ ⲙⲙⲁⲓⲛⲟⲩ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲧⲉ ⲟⲩⲣⲱⲙⲉ

ⲟⲩⲣⲉϥϭⲱⲛⲧ ⲛϥϭⲱϣⲧ ⲁⲛ ⲉ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲛⲁⲡⲉⲓⲙⲁ ϫⲉ

ⲣⲉϥⲕⲁⲧⲁⲗⲁ ⲛⲁⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲗⲉⲓ- 10 ⲡⲱⲣϫ ⲙⲡⲣⲱⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉ-ⲟⲩⲣⲉϥϯϩⲉ ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲣⲱⲙⲉ ⲉⲧⲃⲉ ⲛⲁ

ⲣⲉϥⲕⲱϩ ⲡⲉⲓⲙⲁ ϫⲉ ⲛⲁ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ 15 ⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲟⲩϩⲁϩ ⲛϣⲁϫⲉ ⲡⲱⲣϫ ⲙⲡⲣⲱⲧⲁⲣⲉⲕϣⲱⲡⲉ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉⲉⲕⲟ ⲛⲣⲙⲣⲁϣ ⲁⲣⲓϣⲃⲏⲣ ⲛⲧⲟϥ

ϫⲉ ⲛⲣⲙⲣⲁϣ ⲉⲩϩⲏⲕⲉ ⲙⲙⲁⲓⲛⲉⲧⲛⲁⲕⲗⲏⲣⲟ 20 ⲛⲟⲩⲧⲉ-ⲛⲟⲙⲉⲓ ⲙⲡⲕⲁϩ ⲟⲩϩⲏⲕⲉ ⲉϥⲑⲃ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲃⲓⲏⲩ-ϣⲧⲉⲣⲧⲓⲣ ⲟⲩϩⲏⲕⲉ ⲉⲙⲙⲁⲓ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ϣⲙⲙⲟ-ⲟⲩⲣⲱⲙⲉ ⲉϥⲟ ⲛ 25 ⲟⲩϩⲏⲕⲉ ⲉϥϩⲏⲕ

ϣⲃⲏⲣ ⲉⲩⲥϩⲓⲙⲉ ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ ϩⲛⲑⲟⲧⲉ ⲙⲡ

ⲟⲩⲇⲉ ⲙⲡⲉⲣⲕⲁ ⲛⲟⲩⲧⲉ-ⲙⲛⲧϣⲃⲏⲣ ⲛⲁⲕ ⲟⲩϩⲏⲕⲉ ⲉϥϥⲉⲓ

ⲙⲛⲟⲩⲥϩⲓⲙⲉ ⲥⲟⲥ -ⲙⲡⲉⲣⲙⲟⲟϣⲉ 30 ⲟⲩϩⲏⲕⲉ ⲉϥϭⲱϣⲧ

ⲙⲛⲟⲩⲕⲟⲩⲓ ⲉⲣⲟⲕ ⲉⲡⲛⲟⲩⲧⲉ ⲉⲟⲩⲛϫⲛⲛⲉⲕⲧⲁϩⲧ ⲟⲩϩⲁⲣⲉϩ ϩⲛⲧⲉϥ

ⲛⲅⲉⲓ ⲉⲡⲁϩⲟⲩ- ⲧⲁⲡⲣⲟ-ⲉⲕϣⲁⲛⲕⲁ ⲟⲩϣ ⲡⲁϣⲏⲣⲉ ⲁⲣⲓϣ

ⲃⲏⲣ ⲛⲁⲕ ⲕⲁⲁϥ 35 ⲃⲏⲣ ⲉⲣⲱⲙⲉ

Col A 26 ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ added later

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ⲛⲓⲙ ⲉϥⲉⲣϩⲟⲧⲉ ⲛⲁϥ ϫⲉ ⲛⲧⲟϥϩⲏⲧϥ ⲙⲡⲛⲟⲩ ⲡⲉⲧⲛⲁⲧⲁϫⲣⲉ

ⲧⲉ ⲁⲩⲱ ⲉϥϩⲁ ⲡⲉⲕϩⲏⲧ ⲛⲁϥ

ⲣⲉϩ ⲉⲛⲉϥⲉⲛ ⲛϥϫⲓ ϩⲗⲟϭⲧⲟⲗⲏ- 5 ⲛⲧⲉⲡⲉϥⲕⲱϩⲧ

ⲙⲡⲉⲣⲕⲁ ⲧⲉⲕ ϣⲱⲡⲉ ⲛϩⲏⲧⲕ ϩⲉⲗⲡⲓⲥ ϩⲛⲣⲱ ⲛϥⲣⲱⲕϩ ⲛⲛⲉⲕⲙⲉ ⲡⲁϣⲏⲣⲉ ⲉⲧ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ-ⲃⲉ ⲧⲙⲟⲧⲛⲉⲥ ⲙ ϭⲱϣⲧ ⲉⲡⲛⲟⲩ

ⲡⲉⲓⲙⲁ ⲧⲁⲣⲉⲕ 10 ⲧⲉ ⲡⲁϣⲏⲣⲉ ⲧⲁϭⲱ ⲉⲕⲟ ⲛⲣⲙϩⲉ- ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱ

ⲛⲉϫ ⲡⲉⲕⲣⲟⲟⲩϣ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲡϫⲟⲉⲓⲥ ⲧⲁ ⲥⲱⲧⲙ ⲛⲥⲁⲡⲛⲟⲩⲣⲉϥϥⲓ ⲣⲟⲟⲩϣ ⲧⲉ ⲡⲁϣⲏⲣⲉϩⲁⲣⲟⲕ- 15 ⲧⲁⲣⲉⲡⲛⲟⲩⲧⲉ

ⲕⲁ ⲧⲉⲕϩⲉⲗⲡⲓⲥ ⲥⲱⲧⲙ ⲉⲣⲟⲕ-ϩⲙⲡⲛⲟⲩⲧⲉ ⲡⲁ ⲡⲱⲧ ⲉϩⲟⲩⲛ ⲉⲣⲟϥϣⲏⲣⲉ ϫⲉ ⲛⲧⲟϥ ⲧⲁⲣⲉϥⲡⲱⲧ

ⲡⲉⲧⲛⲁⲙⲟⲟⲛⲉ ⲉϩⲟⲩⲛ ⲉⲣⲟⲕ ⲛϥⲙⲙⲟⲕ- 20 ⲧⲥⲁⲃⲟⲕ ⲉⲡⲉϥ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ ⲛⲟⲙⲟⲥ ⲛϥⲟⲩⲉⲉⲓⲥ ⲉⲣⲟⲕ ⲛⲉϩ ⲡⲉϥⲥⲟⲟⲩⲛ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁ ⲉⲣⲟⲕ ⲛϥϣⲱ

ⲥⲁⲛⲟⲩϣⲕ ⲡⲉ ⲛⲁⲕ ⲛϫⲁⲩ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲥⲕⲉ 25 ⲙⲟⲉⲓⲧ ⲥⲟⲩⲡⲁⲍⲉ ⲙⲙⲟⲕ ⲧⲉⲛ ⲡⲉⲕϩⲏⲧ ⲉ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲧⲁϫ ϩⲟⲩⲛ ⲉⲣⲟϥ ⲧⲁⲣⲉ ⲡⲉⲕϩⲏⲧ ⲣⲉϥⲙⲟⲟϣⲉ ⲛⲙ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁϫⲓ ⲙⲁⲕ ⲉϥⲥⲟⲩ

ⲙⲟⲉⲓⲧ ϩⲏⲧⲕ 30 ⲧⲱⲛ-ⲕⲁ ⲡⲛⲟⲩⲧⲉ ϣⲱⲡⲉ ⲉⲕⲁϣⲉ

ⲛⲁⲕ ⲛⲃⲟⲏ ⲉⲣⲟϥ ⲛⲧⲉⲩϣⲏ

ⲑⲟⲥ ⲡⲁϣⲏⲣⲉ ⲙⲛⲡⲉϩⲟⲟⲩ ϫⲉ ⲛⲛⲅϯ ⲕⲁⲣⲡⲟⲥ ⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ

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ⲉⲓⲥ ⲉⲣⲟⲕ- ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲥⲁⲛⲟⲩϣⲕ ϩⲙⲡ ϩⲟϫϩⲉϫ ⲧⲁ

ϫⲟⲉⲓⲥ ϫⲉ ⲛⲧⲟϥ ⲣⲉⲕϣⲱⲡⲉ

ⲡⲉⲧⲛⲁϯ ⲛⲁⲕ ϩⲙⲡⲉⲙⲧⲟⲛ-ⲛⲛⲁⲓⲧⲏⲙⲁ 5 ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲙⲡⲉⲕϩⲏⲧ- ϩⲓⲥⲉ ⲧⲁⲣⲉⲕ

ⲉⲕϣⲁⲛⲁⲓⲧⲉⲓ ϣⲱⲡⲉ ϩⲙⲛⲟⲩϩⲱⲃ ⲛⲧⲟ ⲡⲉⲙⲧⲟⲛ ⲁⲩⲱⲟⲧϥ ⲙⲡⲛⲟⲩ ⲛⲛⲉⲕⲙⲉⲥⲧⲉ

ⲧⲉ ⲙⲡⲉⲣⲉⲓ ⲉⲡⲁ 10 ⲟⲩϩⲱⲃ ⲉϥϩⲟ

ϩⲟⲩ ϫⲉϣⲁⲣⲉ ⲥⲉ ϫⲉ ϩⲓⲧⲉⲛ

ⲡⲛⲟⲩⲧⲉ ϫⲉⲛⲧ ϩⲁϩ ⲛϩⲓⲥⲉ ⲉⲣⲉ

ⲡⲣⲱⲙⲉ ⲉⲛⲁⲩ ⲡⲣⲱⲙⲉ ⲛⲁ

ϫⲉ ϥⲛⲁϩⲩⲡⲟ ⲛⲟⲩϩⲙ -ⲙⲓⲛⲉ ⲁⲗⲗⲁ 15 ⲡⲁϣⲏⲣⲉ ⲉⲓϯ ⲥ

ϩⲙⲡⲉⲕϩⲏⲧ ⲃⲱ ⲛⲁⲕ ϩⲛⲛⲉⲧⲏⲣϥ ⲁⲓⲧⲉⲓ ⲁⲩⲱ ϩⲓⲟⲟⲩⲉ ⲙⲡⲱ

ⲕⲛⲁϫⲓ- ⲛⲁϩ ⲉⲓⲧⲁⲗⲟⲡⲁϣⲏⲣⲉ ⲉⲕϩⲙⲟ ⲙⲙⲟⲕ ⲉϩⲣⲁⲓ

ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ 20 ⲉϫⲛⲛⲉϩⲓⲟⲟⲩⲉ

ⲕⲁ ⲧⲡⲩⲗⲏ ⲉⲧ ⲉⲧⲥⲟⲩⲧⲱⲛ-ϭⲏⲩ ⲙⲡⲉⲕⲉⲙ ⲙⲡⲉⲣⲙⲟⲟϣⲉ

ⲧⲟ ⲉⲃⲟⲗ- ϩⲛⲟⲩϭⲱⲱⲙⲉⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲙⲟⲟϣⲉ

ⲧⲉⲕⲣⲓ ⲕⲁ ⲧⲉⲛ 25 ⲛⲧⲟϥ ⲉⲕⲥⲟⲩ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ⲧⲱⲛ ϩⲛϩⲱⲃ

ⲧⲉ ⲛⲧⲟⲟⲧⲕ - ⲛⲓⲙ-ⲉϣⲱⲡⲉ ⲉⲕ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛϣⲁⲛⲟⲩⲱϣ ⲥⲁϭⲓⲛⲉⲣϩⲱⲃ

ⲡⲁϣⲏⲣⲉ ⲕⲛⲁ 30 ⲛⲓⲙ-ϫⲓ ⲥⲃⲱ ⲉⲕ ⲙⲡⲉⲣϣⲱϣ

ϣⲁⲛⲙⲉⲣⲉ ⲥⲱ ⲙⲛⲧⲏⲩ ⲛⲓⲙ-ⲧⲙ ⲕⲛⲁϫⲓ- ϣⲱⲡⲉ ⲛⲧⲟϥ

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ⲉⲕⲧⲁϫⲣⲏⲩ ⲙⲁⲓⲛⲟⲩⲧⲉ ⲧⲏ

ⲉϫⲛⲛⲉⲧⲥⲏϩ ⲣⲟⲩ-ⲁⲩⲱ ⲡⲛⲟⲙⲟⲥ ϫⲓ ϭⲉ ⲛⲁⲕ ⲛⲇⲁⲩ

ⲙⲡⲛⲟⲩⲧⲉ ⲕⲁ ⲉⲓⲇ ⲉϥⲱϣ

ⲁϥ ϩⲙⲡⲉⲕ 5 ⲉⲃⲟⲗ ⲉⲣⲉⲥⲁⲟⲩⲗ

ϩⲏⲧ ⲛⲛⲁⲩ ⲡⲏⲧ ⲛⲥⲱϥⲛⲓⲙ- ϫⲉ ⲁⲛⲅ ⲟⲩⲟⲩϩⲟⲣ

ⲥⲱⲧⲙ ⲇⲁⲇ ⲉϥⲙⲟⲟⲩⲧ ⲁⲩⲱⲉϥⲱϣ ⲉⲃⲟⲗ ⲁⲛⲅ ⲟⲩⲡⲏⲓ ⲛⲟⲩ

ⲉϥϫⲱ ⲙⲙⲟⲥ 10 ⲱⲧ-ϫⲉ ⲛⲥⲁⲃⲏⲗ ϫⲉ ⲛⲁⲓ ϭⲉ ⲧⲏⲣⲟⲩ ⲡⲁ

ⲡⲉⲕⲛⲟⲙⲟⲥϣⲟ ϣⲏⲣⲉ ⲁⲓϫⲟⲟⲩ

ⲟⲡ ⲛⲁⲓ ⲙⲙⲉⲗⲉ ⲉⲧⲃⲉ ⲡⲉⲑⲃⲃⲓⲟ-ⲧⲏ ⲛⲉⲓⲛⲁⲧⲁ ϫⲓ ⲇⲁⲩⲉⲓⲇ ⲛⲁⲕ

ⲕⲟ ⲡⲉ ϩⲙⲡⲁⲑⲃ 15 ⲟⲛ ⲛⲥⲙⲟⲧ ⲉⲣⲉ

ⲃⲓⲟ- ⲛⲉϥϫⲁϫⲉ ⲡⲏⲧ

ⲁⲩⲱ ⲟⲛ ϫⲉ ϯⲛⲁ ⲛⲥⲱϥ ⲉϥⲱϣ

ⲧⲉⲗⲏⲗ ⲉϫⲙ ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ

ⲡⲉⲕϣⲁϫⲉ ⲛⲑⲉ ⲡⲱⲧ ⲛⲥⲁⲛⲁⲙⲡⲉⲛⲧⲁϥϭⲛ 20 ϫⲁϫⲉ ⲛⲧⲁⲧⲁ

ϩⲁϩ ⲛϣⲱⲗ ϩⲟⲟⲩ ⲁⲩⲱ ⲛ

ⲁⲩⲱ ⲙⲁⲣⲉⲡ ⲛⲁⲕⲧⲟⲓ ⲙⲡⲟⲩϣⲁϫⲉ ⲙⲡⲛⲟⲩ ⲱϫⲉⲛ-ⲧⲉ ϩⲗⲟϭ ϩⲛⲧⲉⲕ ⲇⲁⲩⲉⲓⲇ ⲙⲉⲛ ⲥⲱ

ⲧⲁⲡⲣⲟ ⲛⲑⲉ ⲛ 25 ⲙⲁⲧⲓⲕⲟⲥ ⲉϥ

ⲇⲁⲩⲉⲓⲇ ϫⲉ ⲁ ⲙⲓϣⲉ ⲟⲩⲃⲉ ⲛ

ⲛⲉⲕϣⲁϫⲉ ϩ ϫⲓϫⲉⲉⲩⲉ ⲉⲧⲟⲩ

ⲗⲟϭ ϩⲛⲧⲁϣⲟⲩ ⲟⲛϩ ⲉⲃⲟⲗ ⲉϥⲱⲃⲉ ⲉϩⲟⲩⲉ ⲑⲁⲣⲉⲓ ⲙⲡⲛⲟⲩ

ⲉⲟⲩⲉⲃⲓⲱ ϩⲛ 30 ⲧⲉ ⲉϥⲙⲓϣⲉ ⲉ

ⲣⲱⲓ- ϫⲱϥ ⲉⲧⲃⲉ ⲧⲉϥ

ⲇⲁⲩⲉⲓⲇ ⲅⲁⲣ ⲉϥ ⲡⲣⲟϩⲁⲓⲣⲉⲥⲓⲥ

ϣⲟⲟⲡ ⲙⲡⲣⲟ ⲉⲧⲉ ⲟⲩⲉⲛⲧⲁϥⲥ

ⲥⲱⲡⲟⲛ ⲛⲙ

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ⲉϩⲟⲩⲛ ⲉⲣⲟϥ- ⲧⲏⲣⲥ ⲙⲡϫⲁϫⲉⲛⲧⲟⲕ ϭⲉ ϩⲱ ⲛⲧⲉⲧⲉⲙⲗⲁⲁⲩ

ⲱⲕ ⲱ ⲡⲁ ϫⲓ ⲧⲏⲩⲧⲛ ⲛ

ϣⲏⲣⲉ ⲁⲣⲓϫⲁⲣ ϭⲟⲛⲥ -ϩⲏⲧ ⲛⲅⲱϣ 5 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ ⲟⲥ ϫⲉ ⲛⲧⲁϥϯ

ⲡⲱⲧ ⲛⲥⲁⲛⲁ ϭⲟⲙ ⲛⲛⲁⲡⲟⲥϫⲁϫⲉ ⲧⲁⲧⲁϩⲟ ⲧⲟⲗⲟⲥ ⲙⲙⲁⲧⲉ-ⲟⲩ ⲉⲧⲉ ⲙⲙⲉⲉⲩⲉ ⲡⲥⲱⲧⲏⲣ ⲱϣ

ⲛⲉⲉⲑⲟⲟⲩ ⲉⲧϯ 10 ⲉⲃⲟⲗ ϫⲉ ⲡⲉϯϫⲱ

ⲛⲙⲙⲁⲕ ⲁⲩⲱ ⲙⲙⲟϥ ⲛⲏⲧⲛ

ⲛⲛⲁⲕⲧⲟⲓ ⲙ ϯϫⲱ ⲙⲙⲟϥ ⲛⲟⲩ

ⲡⲟⲩⲱϫⲉⲛ ⲟⲛ ⲛⲓⲙ ϫⲉ ⲣⲟ

ϯⲛⲁⲗⲟϫϩⲟⲩ ⲛⲥⲉ ⲉⲓⲥ-ⲧⲙⲉϣϭⲙϭⲟⲙ 15 ⲏ ⲛⲅϫⲓ ⲛⲁⲕ ⲛⲧ

ⲉⲁϩⲉⲣⲁⲧⲟⲩ ⲥⲉ ⲙⲛⲧϫⲱⲱⲣⲉ

ⲛⲁϩⲉ ϩⲁⲣⲁⲧⲟⲩ ⲛ ⲓⲏⲥⲟⲩ ⲡϣⲏ

ⲛⲛⲁⲟⲩⲉⲣⲏⲧⲉ- ⲣⲉ ⲛⲛⲁⲩⲏ ⲡϫⲉ ⲁⲕⲙⲟⲣⲧ ⲛⲟⲩ ϫⲱⲱⲣⲉ ϩⲙⲡϭⲟⲙ ⲉⲡⲡⲟⲗⲉ 20 ⲡⲟⲗⲉⲙⲟⲥ ⲉϥ

ⲙⲟⲥ ⲉⲃⲟⲗ ϫⲉ ⲡ ⲥⲉⲣⲉⲙⲗⲁϩ ⲉⲃⲟⲗ

ⲛⲟⲩⲧⲉ ⲡⲉⲧϯ ⲙⲛⲡⲁⲙⲁⲗⲏⲕϭⲟⲙ ⲉⲡⲣⲱⲙⲉ ⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗⲉⲧⲟⲩⲏϩ ⲛⲥⲱϥ ϫⲉ ϩⲛⲧⲉⲩⲛⲟⲩ

ⲉϥⲙⲓϣⲉ ⲙⲛ 25 ⲛⲧⲁϥϫⲣⲟ ⲉⲡⲁ

ⲛⲉⲧⲙⲓϣⲉ ⲛⲙ ⲙⲁⲗⲏⲕ ϩⲓⲧⲙ

ⲙⲁϥ- ⲡⲡⲱⲣϣ ⲉⲃⲟⲗ

ⲁϥϫⲟⲟⲥ ⲅⲁⲣ ⲛⲛⲉ ⲛⲉⲛϭⲓϫ ⲙⲙⲱⲧⲟⲩⲏϩ ⲛⲥⲱϥ ⲩⲥⲏⲥ-ϫⲉ ⲁⲓϯ ⲧⲉⲝⲟⲩ 30 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲥⲓⲁ ⲛⲏⲧⲛ ⲉ ⲟⲟⲥ ϫⲉ ⲓⲏⲥⲟⲩ

ϩⲱⲙ ⲉϫⲛⲛϩⲟϥ ⲟⲩⲡⲣⲟⲫⲏ

ⲙⲛⲛⲟⲩⲟⲟϩⲉ ⲧⲏⲥ ⲡⲉ-ⲁⲩⲱ ⲉϫⲛⲧϭⲟⲙ ⲁⲗⲗⲁ ϯⲥⲱⲧⲙ

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ⲓⲁ

ⲉⲧⲉⲅⲣⲁⲫⲏ ⲉ ϭⲱⲃ ⲁⲗⲗⲁ ⲛϭⲟⲙⲥⲱϣ ⲉⲃⲟⲗ ϫⲉ ⲛ ϩⲓⲁⲅⲁⲡⲏ-ⲧⲁⲩⲕⲉⲧⲧⲏⲩ ⲙⲡⲣⲧⲣⲉⲛϭⲉⲛ

ⲧⲛ ⲉϩⲣⲁⲓ ⲉϫⲛⲧ ⲧⲥ ⲡⲁϣⲏⲣⲉ ⲉⲩ

ⲥⲛⲧⲉ ⲛⲛⲁⲡⲟⲥ 5 ⲧⲥⲁⲃⲟ ⲙⲙⲟⲕ ⲉ

ⲧⲱⲗⲟⲥ ⲙⲛⲛⲉⲡ ⲙⲓϣⲉ ⲉⲕⲙⲟⲩⲣⲣⲟⲫⲏⲧⲏⲥ- ⲙⲡⲇⲓⲁⲃⲟⲗⲟⲥ

ⲛⲧⲟⲕ ϩⲱⲱⲕ ⲉⲛⲉⲕⲟⲩⲉⲣⲏⲧⲉ

ⲡⲁϣⲏⲣⲉ ϩⲓⲧⲙ ⲙⲁⲩⲁⲁⲕ ⲉⲕⲡⲡⲱⲣϣ ⲉⲃⲟⲗ 10 ⲧⲱⲃϩ ϫltⲉgt ⲙⲡⲉⲣⲛⲛⲉⲕϭⲓϫ ⲉⲕⲉ ϫⲓⲧⲛ ⲉϩⲟⲩⲛ ⲉ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ ⲡⲓⲣⲁⲥⲙⲟⲥ ⲉⲕⲙⲁⲕ- ⲙⲟⲩⲣⲉ ⲉⲙⲡⲓ

ⲉⲕϣⲁⲛⲣϩⲟⲧⲉ ⲣⲁⲥⲙⲟⲥ ⲉⲣⲟⲕ

ϩⲏⲧϥ ⲙⲡⲛⲟⲩ 15 ⲙⲁⲩⲁⲁⲕ-ⲧⲉ ⲉⲕⲉⲉⲓ ⲉⲃⲟⲗ ⲟⲩⲛ ϩⲛϩⲃⲏⲩⲉⲉⲙⲓϣⲉ ⲙⲛⲛⲉⲕ ⲅⲁⲣ ⲉⲣⲉⲡⲣⲱⲙⲉ

ϫⲁϫⲉ ϩⲛⲟⲩϩⲓⲏ ϯ ⲙⲙⲟϥ ⲉⲣⲟⲟⲩⲉⲩⲉϭⲱⲧⲡ ϩⲁ ⲉϥⲙⲟⲩⲣ ⲙⲡⲇⲓⲁ

ⲧⲉⲕϩⲏ ⲛⲥⲁϣϥ 20 ⲃⲟⲗⲟⲥ ⲉⲣⲟϥ ⲙⲁⲩ

ⲛϩⲓⲏ- ⲁⲁϥ-ⲛⲉⲕϫⲁϫⲉ ⲉⲧϯ ⲟⲩⲥⲁ ⲛⲕⲟⲧⲥ ⲅⲁⲣ

ⲛⲙⲙⲁⲕ ⲛⲉ ⲙ ⲡⲉ ⲡⲇⲓⲁⲃⲟⲗⲟⲥⲙⲉⲉⲩⲉ ⲉⲧϯ ⲛⲙ ϣⲁϥⲉⲛ ϩⲉⲛϩ

ⲙⲁⲕ- 25 ⲃⲏⲩⲉ ⲅⲁⲣ ⲛⲁⲅⲁⲁⲓϯ ϭⲉ ⲛⲁⲕ ⲡⲁ ⲡⲏ ⲙⲡⲣⲱⲙⲉ

ϣⲏⲣⲉ ⲛⲟⲩϭⲟⲙ ϣⲁⲛⲧⲉϥⲉⲛⲧϥ

ⲉⲃⲟⲗ ϩⲓⲧⲙⲡ ⲉⲧϭⲟⲣϭⲥ ϩⲉⲛⲛⲟⲩⲧⲉ ⲧⲁⲣⲉⲕ ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ 30 ϣⲛϩⲧⲏϥ ⲛⲙⲁⲕ ⲧⲏⲣⲟⲩ- ⲛⲟⲩϫ ⲛϥⲧⲉϩⲛⲧⲁⲡⲛⲟⲩⲧⲉ ⲅⲁⲣ ⲡⲉⲕⲟⲩⲱϣ

ϯ ⲛⲁⲛ ⲁⲛ ⲛⲟⲩ ⲙⲛⲧⲁⲅⲁⲡⲏⲡⲛⲁ ⲙ ⲙⲛⲧ

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ⲓⲃ

ⲛϥⲧⲱϩ ⲙ ⲉⲓⲧⲁ ⲉⲕϩⲙⲟⲟⲥ

ⲡⲉⲧⲥⲁϣⲉ ⲙⲛ ϩⲛⲧⲙⲏⲧⲉ ⲛ

ⲡⲉⲧϩⲟⲗϭ - ϩⲛⲣⲱⲙⲉ ϥⲓⲧⲱⲃϩ ϭⲉ ⲙⲡ ⲡⲉⲕⲣⲟⲟⲩϣ

ⲛⲟⲩⲧⲉ ⲡⲁϣⲏ 5 ⲙⲁⲩⲁⲁⲕ ⲉⲕⲣⲉ ϫⲛⲛⲉⲕⲉⲓ ϣⲁⲛⲛⲁⲩ ⲉϩⲱⲃ

ⲉⲛⲉϥϩⲁϭⲉ- ⲛⲓⲙ ⲙⲟϣⲧⲕⲉⲩⲉⲣϩⲁⲗ ⲅⲁⲣ ⲙⲡ ϫⲉ ⲉⲛⲉⲁⲕⲉⲛ

ⲣⲉϥϣⲙϣⲉ ⲡϫⲏ ⲉⲃⲟⲗ ϩⲙ

ⲛⲟⲩⲧⲉ ϩⲛϩⲉⲛ 10 ⲡⲉⲕⲃⲁⲗ-ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ ⲁⲩⲱ ⲙⲡⲣϫⲓ ⲗⲁ

ⲛⲟⲩⲧⲉ- ⲁⲩ ⲛϣⲁϫⲉ ⲛⲧⲉ

ⲛⲑⲉ ⲛⲁⲇⲁⲙ ⲗⲁⲁⲩ ⲉϩⲟⲩⲛ ⲉ

ⲛⲧⲁⲩⲉⲣ ⲣⲱⲙⲉ ⲉⲙϩⲁⲗ ⲙⲙⲟϥ ϩⲛ 15 ⲡⲉⲛⲉⲕⲃⲁⲗ ⲛⲁⲩ

ⲟⲩⲥⲙⲏ ⲙ ⲙⲛⲧ ⲉⲣⲟϥ ⲛⲧⲉⲛⲉⲕⲛⲟⲩⲧⲉ ⲁϥ ⲙⲁⲁϫⲉ ⲥⲟⲧⲙⲟⲩⲧⲉϩ ⲡⲉⲧϩⲟⲗϭ ⲛⲅϥⲓ ⲙⲡⲉϥⲛⲟ

ⲙⲛⲡⲉⲧⲥⲁϣⲉ- ⲃⲉ ⲛⲅⲧⲁⲗⲟϥ ⲉ

ⲣⲟⲉⲓⲥ ϭⲉ ϩⲱⲱⲕ 20 ϫⲱⲕ-ⲉⲧⲉⲙϯϩⲓⲛⲏⲃ ⲉⲧⲃⲉ ⲡϣⲁϫⲉ

ⲛⲛⲉⲕⲃⲁⲗ ⲣⲉⲕ ⲉⲧⲥⲏϩ ϫⲉ ⲉⲧⲉ

ⲣⲓⲕⲉ ⲛⲛⲉⲕⲃⲟⲩ ⲧⲛⲟ ⲛϩⲏⲏⲃⲉ

ϩⲉ ϫⲉ ⲉⲕⲉⲉⲣ ⲉϫⲛⲛⲉⲛⲟⲃⲉ ⲛ

ⲃⲟⲗ ⲛⲑⲉ ⲛⲟⲩ 25 ⲛⲉⲧϩⲓⲧⲟⲩⲱ

ϭⲁϩⲥⲉ ⲉⲃⲟⲗ ϩⲛⲟⲩ ⲧⲉⲛ ⲉⲧⲉⲧⲛϩⲁϭⲉ ⲁⲩⲱ ⲛ ⲱⲡ ⲙⲡⲉⲩϣⲱ

ⲑⲉ ⲛⲟⲩϩⲁⲗⲏⲧ ⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛⲉⲃⲟⲗ ϩⲛⲟⲩⲡⲁϣ- ⲛⲉ ⲉⲕϣⲁⲛ

ϩⲉⲛϩⲁⲣⲉϩ ⲛⲓⲙ 30 ⲱⲡ ⲙⲡϣⲱⲱⲧ

ϩⲁⲣⲉϩ ⲉⲡⲉⲕ ⲙⲡⲉⲧϩⲓⲧⲟⲩϩⲏⲧ ϩⲛϩⲓⲟ ⲱⲕ ϫⲉ ⲛⲟⲩⲕ

ⲟⲩⲉ ⲅⲁⲣ ⲛⲱⲛϩ ⲛⲉ ⲙⲉⲕⲕⲣⲓⲛⲉⲛⲉ ⲉⲃⲟⲗ ϩⲛⲛⲁⲓ- ⲛⲗⲁⲁⲩ ⲙⲉⲕ

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Venice Marciana 192 fo 100r

ⲓⲅ

ϫⲓⲥⲉ ⲛϩⲏⲧ ⲉϫⲉⲛ ϩⲙⲡⲉⲕⲥⲙⲟⲧⲗⲁⲁⲩ ⲁⲗⲗⲁ ⲉⲣⲉⲡⲉⲕϩⲏⲧ

ϣⲁⲕϥⲓ ϩⲁϩⲱⲃ ⲟ ⲛⲑⲉ ⲛⲟⲩⲕⲱϩⲧ

ⲛⲓⲙ ⲉⲧⲃⲉ ⲧⲁ ⲉϩⲟⲩⲛ ⲉⲡⲛⲟ

ⲅⲁⲡⲏ ⲙⲡⲛⲟⲩ 5 ⲃⲉ-ⲧⲉ- ⲙⲡⲉⲣϣⲱⲡⲉ ⲉⲕ

ϣⲱⲡⲉ ⲛⲭⲣⲏⲥ ⲃⲏⲗ ⲉⲃⲟⲗ ϩⲙⲧⲟⲥ ⲡⲁϣⲏ ⲡⲉⲕϩⲏⲧ ϣⲱ

ⲣⲉ ϫⲉ ⲛⲉⲧⲟ ⲛ ⲡⲉ ⲛⲧⲟϥ ⲉⲕ

ⲭⲣⲏⲥⲧⲟⲥ ⲛⲉⲧ 10 ⲧⲟⲣϩ ϩⲛϩⲱⲃ

ⲛⲁⲟⲩⲱϩ ϩⲓϫⲙ ⲛⲓⲙ-ⲡⲕⲁϩ ⲁⲩⲱ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕϩⲏⲧ

ⲛⲃⲁⲗϩⲏⲧ ⲛⲉⲧ ⲉⲉⲣϫⲟⲉⲓⲥ ⲉⲣⲟⲕⲛⲁϣⲱϫⲡ ϩⲓ ⲁⲗⲗⲁ ⲁⲣⲓϫⲟⲉⲓⲥ

ϫⲱϥ- 15 ⲛⲧⲟϥ ⲉⲡⲉⲕ

ⲁⲩⲱ ϫⲉ ⲧⲁⲅⲁⲡⲏ ϩⲏⲧ-ϣⲁⲥⲉⲣⲭⲣⲏⲥ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛ

ⲧⲟⲥ ⲉϥϫⲱ ⲙ ⲥⲁⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲟⲥ ϫⲉ ⲉⲕϣⲁⲛ ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ 20 ϩⲏⲧ ⲟⲩⲁϩϥ ⲛ

ⲁⲣⲓⲭⲣⲏⲥⲧⲟⲥ ⲥⲱⲕ-ϩⲓⲃⲁⲗϩⲏⲧ ⲧⲁ ⲙⲡⲉⲣⲥⲱⲧⲙ ⲛⲥⲁⲣⲉⲕϩⲉ ⲉⲡⲉⲟⲟⲩ ⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲡⲛⲟⲩⲧⲉ- ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲙⲡⲉⲣϣⲱⲡⲉ ⲛⲑⲉ 25 ϩⲏⲧ ⲛⲧⲟϥ ⲥⲱ

ⲛⲛⲉⲓϣⲟⲛⲧⲉ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲧⲣⲏⲧ ϩⲓϫⲛⲛ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕ

ⲧⲟⲟⲩ ⲉⲧⲉ ⲡⲛⲟⲩ ϩⲏⲧ ⲉⲉⲣⲛⲟⲩⲧⲉ

ⲧⲉ ⲡⲉϣⲱⲡⲉ ⲛⲁⲕ ⲁⲗⲗⲁⲛⲧⲟϥ ⲛⲑⲉ ⲛⲟⲩ 30 ⲙⲁⲣⲉⲡⲉⲕϩⲏⲧ

ⲕⲁϣ ⲉϥⲣⲏⲧ ϩⲓ ⲛⲧⲟϥ ⲥⲱⲧⲙϫⲛⲟⲩⲙⲟⲟⲩ ⲉⲧⲉ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ-ⲡⲛⲟⲩⲛ ⲡⲉ ⲕⲟⲩⲱϣ ⲉⲥⲱⲧⲙ

ϣⲱⲡⲉ ⲉⲕⲙⲟⲧⲛ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ

ALIN SUCIU662

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Venice Marciana 192 fo 100v

ⲓⲇ ⲓⲁ

ⲡⲁϣⲏⲣⲉ ⲛⲅ ⲉⲡϫⲓⲛϫⲏ-ⲛⲁⲟⲩⲱϣ ⲁⲛ ⲁⲩⲱ ⲟⲛ ϫⲉ ⲁⲛltⲁgt

ⲉⲥⲱⲧⲙ ⲛⲥⲁ ⲁⲛⲟⲙⲓⲁ ϫⲓⲥⲉ

ⲛⲉⲕⲟⲩⲱϣ ⲉⲧⲁⲁⲡⲉ ⲁⲩϩⲛⲅⲥⲱⲧⲙ ⲛⲥⲁ 5 ⲣⲟϣ ⲉϫⲟⲓ ⲛ

ⲡⲛⲟⲩⲧⲉ- ⲑⲉ ⲛⲟⲩⲉⲧⲡⲱ

ⲡⲟⲩⲱϣ ⲙⲡⲛⲟⲩ ⲉⲥϩⲟⲣϣ -ⲧⲉ ⲡⲉ ϩⲁⲣⲉϩ ⲉ ⲧⲉⲛⲛⲁⲩ ⲅⲁⲣ ϫⲉ

ⲛⲉϥⲉⲛⲧⲟⲗⲏ ⲉⲣϣⲁⲛⲡⲣⲱ

ⲉⲕϣⲁⲛϩⲁⲣⲉϩ 10 ⲙⲉ ⲧⲟϭϥ ⲉⲡⲛⲟⲩ

ⲅⲁⲣ ⲉⲛⲉϥⲉⲛⲧⲟ ⲧⲉ ϣⲁϥⲗⲟ ⲉϥ

ⲗⲏ ⲕⲛⲁϣⲱ ϩⲟⲣϣ ⲛⲛⲟⲃⲉⲡⲉ ⲉⲟⲩⲉⲛϭⲟⲙ ϣⲁⲣⲉⲡϣⲁϫⲉ

ⲙⲙⲟⲕ ϩⲛⲛⲉⲕ ⲙⲡⲥⲱⲧⲏⲣ

ϩⲃⲏⲩⲉ ⲧⲏⲣⲟⲩ 15 ϫⲱⲕ ⲉⲃⲟⲗ ⲉ

ⲁⲩⲱ ⲡⲉⲕϩⲱⲃ ϫⲱϥ ϫⲉ ⲉⲧⲉ

ⲛⲁϣⲱⲡⲉ ⲛ ⲧⲛϣⲁⲛϭⲱ ϩⲙ

ⲥⲱⲧⲡ ϫⲉ ⲛⲉϥ ⲡⲁϣⲁϫⲉ ⲧⲉⲉⲛⲧⲟⲗⲏ ⲛⲥⲉ ⲧⲛⲛⲁⲥⲟⲩⲉⲛ ⲧ

ϩⲟⲣϣ ⲁⲛ- 20 ⲙⲉ ⲁⲩⲱ ⲧⲙⲉ

ⲉϥⲱϣ ⲉⲃⲟⲗ ⲟⲛ ⲛⲁⲉⲣⲧⲏⲩⲧⲛ

ϫⲉ ⲁⲙⲏⲓⲧⲛ ϣⲁ ⲛⲣⲙϩⲉ-ⲣⲟⲓeuroⲟⲩⲟⲛ ⲛⲓⲙ ⲉϥϫⲱ ⲙⲙⲟⲥ

ⲉⲧϩⲟⲥⲉ ⲁⲩⲱ ⲉ ϫⲉ ⲡⲛⲟⲩⲧⲉ ⲛⲁ

ⲧⲟⲧⲡ ⲁⲩⲱ 25 ⲉⲣⲧⲏⲩⲧⲛ ⲛⲁⲛⲟⲕ ϯⲛⲁϯ ⲉⲙ ⲣⲙϩⲉ ⲉⲛⲉⲧⲛ

ⲧⲟⲛ ⲛⲏⲧⲛ - ⲛⲟⲃⲉ ⲉⲃⲟⲗⲁⲩⲱ ⲟⲛ ϥⲱϣ ϫⲉ ⲡⲛⲟⲩⲧⲉ

ⲉⲃⲟⲗ ⲟⲩⲃⲉ ϩⲟⲓⲛⲉ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲡ

ⲉⲩϩⲟⲥⲉ ⲉⲡϫⲓⲛ 30 ⲣⲱⲙⲉ-ϫⲏ ⲛⲑⲉ ⲉⲧ ⲉⲃⲟⲗ ϫⲉ ϥⲥⲏϩ ϫⲉ

ⲥⲏϩ ϫⲉ ⲁϩⲣⲟⲟⲩ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲛⲛⲉⲧϩⲟⲥⲉ ⲥⲉϩⲟⲥⲉ ⲛⲉⲧⲟⲩⲧⲃⲃⲟ

663THE SERMO ASCETICUS

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Oxford Bodleian Library MS Copt F 157(P)r

TRANSLATION

[A] Unknown number of lines missing

7 [ ] and do not quarrel about anything10 [Do] not be hard [so that] you do not die before

your [time]54

11 [Do not] be O [my] son [ ]

Unknown number of lines missing21 [ ] [run immediately from] all [these things] [Do not] be

[ ] O my [son] but be [meek] for the [meek will] inheritthe earth55

Unknown number of lines missing23 [ ] and [the] Devil [will not have] power [over you] Be

[calm] and humble with all people

[A] BnF Copte 1321 fo 87r + BnF Copte 1332 frag 42Cv

c20 lines missing c20 lines missing[ ] [ ] [ⲁⲩⲱ ⲛϩⲟⲙⲟⲟⲩ][ⲕ]ⲁ ⲣⲡⲟⲥ ϥ [ⲛⲁⲧ] ⲥⲓⲟⲛ [ ⲧⲉⲛⲟⲩ]ⲃⲃⲟϥ- ⲁⲩⲱ [ⲛⲟⲩⲟⲉⲓϣ]ⲁ [ⲅ]ⲱⲛⲓⲍⲉ ϭ [ⲉ] ⲡⲁ ⲛⲓⲙ[ ϣⲁⲉⲛⲉϩ]ϣⲏⲣⲉ ⲧⲁⲣⲉⲕ ⲛⲉⲛ[ⲉϩ ϩⲁ]ϭⲱ ϩⲛⲛⲁⲡⲧⲃ ⲙⲏ [ⲛ-]ⲃⲟ ⲧⲏⲣⲟⲩ ⲉⲓⲧⲉ ϩⲛⲛⲉⲕⲃⲁⲗⲉⲓⲧⲉ ϩⲙⲡⲉⲕ

ϩⲏⲧ ⲧⲁⲣⲉⲕⲉⲓ[ⲉⲧ]ⲉ ⲕⲁⲣⲭⲏⲛⲑⲉ ⲛⲛⲉⲓⲕⲟⲩⲓ

ⲛϣⲏⲣⲉ ⲛⲧⲁmargin

54 Eccles 71755 Matt 55

ALIN SUCIU664

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24 Look at [your] teacher how [he] walked [in] humbleness[setting] for us [a model] so that [ ]56

[B] Unknown number of lines missing28 [Look at] Isaiah [crying] out and [saying] lsquo[Our] entire

righteousness is like [a] menstrual ragrsquo57 [before] you29 [And our] Lord [instructed] those [who followed] him lsquoIf

you [do] every[thing] that [has been] ordered [to you] [ ]58

Unknown number of lines missing29a Look at the tax collector my [son] whom God praised for

his humbleness31 Walk in poverty my [son] for [the] poverty [humbles] the

person59 Do not [ ] [ ] according to the [commandment] of[Christ] so that you [devote yourself to] God [and] God [ ] you

32 Devote yourself to [God] [ ] his sweetness and you will[know his] wish

One leaf missing[C] 38 [Sitting] in your cell be like a master-pilot who steers

his ship60 observing the wind from which side it comes to youwhether comes the good wind or comes the bad wind Be strongin the battle and cry out lsquoArise north wind and come southwind and blow in my garden so that my spices give scentrsquo61

39 Sitting in your cell my son do not be like a judge40 Do not weary of praying and you will be heard41 While you are in a labour look for rest42 My son give yourself to God with all your strength so that

he fights for you62 protects you gives you power and fights withthose who fight against you For you shall not be able to do any-thing apart from God but if the person supplicates God thenGod gives him power watches him fills him with wisdom andunderstanding and leads him with his counsel63

[B] BnF Copte 1321 fo 87v + BnF Copte 1332 frag 42Cr

[C] Venice Marciana 192 fo 99r (p 1)

56 1 Pet 22157 Isa 64558 Luke 171059 Prov 10460 Cf 4 Macc 7161 S of S 41662 Cf Exod 141463 Cf Ps 7224

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43 Sitting in your cell do not be wandering forth Pay atten-tion [D] how you sit Do not become like a beast that hastens afterthe person but rather be the person who drives the beast Sittingin your cell have a guard to you Do not have the body in the cellwhile your heart is in Egypt but make your body a temple ofGod64 and strengthen your thoughts so that you obtain for your-self the stable thought

43a Sitting in your cell do not let your mind exalt with you orexalt yourself by the deliberation of your mind65 or praise your-self alone for God detests those who praise themselves alone66

but he looks upon the prayer of those who are humble67 Sittingin your cell do not have any fetters It is sufficient (to do) foreach day its works68 so that you remain calm Guard yourself notto commit sin Sitting in your cell persist in your prayers fastsand the fight of your heart so that you abide in the things that be-long to the purity of the heart for without peace and holiness [E]no one will see God69

44 Sitting in your cell if a brother brings reports against youdo not let your heart be concerned with them so that you remaincalm and your heart remains quiet for many are the thoughts ofthe cell

45 Sitting in the cell keep recitation in your mouth If youstop put a guard to you or else you are led astray so that you re-main in the pure things and the Holy Spirit befriends you Sittingin your cell seek after the blameless thought and the thought ofGod makes him a member of your household so that he over-comes all the thoughts that fight against you For the thought ofGod which is the reason is the king of the passions70

46 Sitting in your cell fight against yourself so that you obtainthe grace of the cell for the cell has grace

[D] Venice Marciana 192 fo 99v (p 2)[E] Naples National Library IB9 fo 52r (p 3)

64 Cf 1 Cor 31665 Sir 6266 1 Clement 30667 Ps 1011868 Cf Matt 63469 Cf Heb 121470 Cf 4 Macc 17 13 182 The idea that reason rules over passions is

based on 4 Macc 11 ff

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47 Sitting in your cell do not teach yourself to pine for a persondo not let a person wait for you and also do not wait for a person sothat you remain calm but because of the commandment of Godsupport those who come to you If a brother [F] spends a Sundaywith you support him because of the commandment of God If abrother comes to the monastery71 while you are in it support himuntil he finds a cell because of the commandment of God And doaccording to your capacity that which depends on you for you alsoif you go to a monastery you want to be helped For this is the com-mandment of God and these are the works of the cell my son

48 If you come out from the cell be careful72 so that you donot bring out the laden ship and empty it and you do not walk bythe sight of your eyes and the hearing of your ears Stay safe myson and let all the things that you see be profitable to you so thatyou return calm to your cell

49 Sitting in your cell my son have constantly the thought ofGod in your heart and his fear shall encircle you

50 For the fear of God drives out from the soul all sin corrup-tion and transgression

51 The one who has obtained the fear of God has obtained allgrace The one who has the fear of God has [G] treasuries filledwith all good things For the fear of God delivers the person fromsin and it is in the fear of God that everyone turns away from evil

52 Sitting in your cell keep the judgement before you and per-form the things of life Gird yourself about your loins with theteaching73 and you shall trample upon your bruised enemies

53 Do not be undisciplined my son but fear God and keep hiscommandments74

54 My son do not be the slave of your cowardice75 for humanglory Guard yourself against vainglory or else God shall scatteryour bones76

[F] Naples National Library IB9 fo 52v (p 4)[G] Naples National Library IB9 fo 53r (p 5)

71 Literally lsquomountainrsquo a word which designates a monastery or a monas-tic settlement

72 Literally lsquohold your heartrsquo73 Cf Eph 61474 Eccles 121375 Literally lsquoof his cowardicefearrsquo The Qasr el-Wizz fragment has lsquoof his

desire and his fearrsquo The Sahidic text is perhaps corrupted at this point theGreek reads μὴ γίνου δοῦλος τοῦ θελήματος σου ἕνεκα δόξης ἀνθρωπίνης

76 Cf Ps 526 Ezek 65

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55 Do your entire work for God77 for God is not unjust to re-ward you according to your work78

56 Cleanse your heart my son so that God listens to youimmediately

56a Present yourself approved to God79

57 Do not restrain yourself and strive day after day and do notbe negligent so that your time does not cease from you and youcurse the day you were born

58 I bid you my son [H] do not walk with a person fromwhom you will not profit so that you do not fall upon your faceDo not walk with an angry person80 Do not befriend a slandererDo not walk with a drunkard Do not befriend an irascible personDo not walk with a garrulous person so that you become meekfor the meek will inherit the earth81 Do not befriend a hasty per-son Do not walk with a person who is friend with a woman or achild nor be friends with a woman Do not walk with someoneyounger than you so that you are not confused and do notgo backwards

59 If you make a friend let him be a believer a personwhose work surpasses yours a God-loving person a personwho does not look at the things of this world for it is thethings of this world that separate the person from God Do notbe friends with a person on account of the things of this worldfor it is the things of this world that separate the personfrom God

60 Rather be friends with a God-loving pauper a humble pau-per a hospitable pauper a pauper girded with the fear of God apauper who carries the cross a pauper who gives heed to God andhas a guard on his mouth82

61 My son befriend [I] everyone who fears God and keeps hiscommandments83

[H] Naples National Library IB9 fo 53v (p 6)[I] Naples National Library IB9 fo 54r (p 7)

77 Cf Col 32378 Following the Qasr el-Wizz fragment codex MONBON has lsquoyour heartrsquo

Cf Heb 61079 2 Tim 21580 Cf Prov 222481 Matt 5582 Cf Ps 140383 Cf Eccles 1213

ALIN SUCIU668

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62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

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67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

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67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

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70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

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73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

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Page 7: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

Here is a tentative codicological reconstruction of codexMONBON

Although kept today in separate volumes the two fragments inthe National Library in Paris originally belonged to the same leafThey offer portions of Sermo asceticus sectsect7 10 11 () 21 23ndash428ndash9 31ndash2 Unlike the poor vestiges in Paris the next seven sur-viving leaves of the codex are intact They preserve sectsect38ndash74 of thetext As these seven folios are paginated consecutively from 1 to14 but the last of them bears on the verso the signature of quire11 (ⲓⲁ) it becomes obvious that the scribe started the paginationof the codex again after the tenth quire It was common practice

Location Call number Pagination Hair (H)Flesh (F)

Paris BnF Copte 1321 fo87thornBnF Copte 1332frag 42C

lost HF

1 foliomissing

Venice Marciana 192 fo 99 [1]2 HFNaples National Library IB9 fo 52 34 FHNaples National Library IB9 fo 53 56 HFNaples National Library IB9 fo 54 78 FHNaples National Library IB9 fo 55 910 HFNaples National Library IB9 fo 56 1112 FHVenice Marciana 192 fo 100 1314

(end ofquire 11)

HF

unknownnumberof foliosmissing

Oxford Bodleian Library MS CoptF 157(P)

lost (lastpage of thetext andcolophon)

HF

ALIN SUCIU634

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among Coptic scribes to start anew the pagination of a manu-script while keeping consecutive the numbering of the quires25

This scribal practice can be misleading when we attempt to re-construct the succession of the leaves in fragmentary codices likethose from the White Monastery However as in the case ofMONBON the recovery of the signature of the quires proves tobe providential for the codicological reconstruction It can beestablished thus that the aforementioned cluster of folios repre-sents most of the manuscriptrsquos eleventh quire except for the firstleaf which has either been lost or not yet found Finally BodleianLibrary MS Copt F 157(P) is a small fragment having on itsrecto the end of sect107 and the beginning of sect108 which is the lastof the Sermo asceticus The verso of this fragment features vestigesof the codexrsquos colophon26

ⲙⲏ]ⲛⲁ ⲉⲗⲁⲭ ⲇ ⲓ ⲕ(ⲁⲓ) [ ]ⲇ ⲓ ⲕ(ⲁⲓ) ⲙⲁⲑⲉ [ⲟⲥ]2 ]ⲁⲡⲁ ⲭⲁⲏⲗ ⲡϣⲏⲣ ⲉ [ⲙ_ⲡ]ⲁⲧⲏⲣⲙ

ⲕⲁ]ⲗ ⲁⲙⲱⲛ ϩⲙ_ⲡⲧⲟϣ ⲡⲓⲟⲙ ϣⲗⲏⲗ ⲉϫ4 [ⲱⲛ ⲉⲡⲛⲟⲩⲧⲉ ⲕ]ⲱ ⲛⲁⲛ ⲉ_ ⲃⲟⲗ ⲙ_ⲡⲁϣⲁⲓ ⲛ_ⲛ ⲉⲛⲟ ⲃ ⲉ

] ⲁⲡⲕⲟⲥⲙⲟⲥ ⲧⲏⲣϥ_ ⲁⲩⲱ ⲛϥϯⲭ ⲁⲣ

6 [ⲉⲡⲉⲛⲕⲟⲩⲓ ⲛ_ ϩⲱⲃ ⲛ_ϭ]ⲓϫ ⲉⲧϭⲟϫⲃ_ ϫⲉ ⲙ_ⲡⲁⲧⲉⲛⲛⲟⲓ ⲕⲁ ⲗ[ⲱⲥ ⲁⲗⲗⲁ ⲉ_ϫⲓⲥⲃ]ⲱ ϥⲓ ϩⲁⲣⲟⲛ ⲉⲧⲃⲉ ⲡⲟⲥ ⲡⲁⲛⲧⲱⲕ ⲣ

8 [ⲁⲧⲟⲣ ⲁⲩⲱ ⲉϣⲱⲡⲉ] ⲁⲛϣⲱⲃⲧ_ ⲛ_ⲟⲩⲗⲉⲝⲓⲥ ϫⲉ ⲛⲧ ⲁⲛ[ⲥϩⲁⲓ ]ⲛⲟⲩⲧ ⲉ ⲙⲁⲩⲁϥ -

[ ] [Me]na the very humble deacon and [ ] the deacon andMatthe[w]

2 [ ] Apa Chael the son [of P]aterm[oute ][ ] Kalamon in the nome Fayyum Pray over

4 [us that God] forgives the multitude of our sins

25 For similar examples of discontinuous pagination in White Monasterycodices see eg E Lucchesi lsquoDeux nouveaux fragments sahidiques duPanegyrique de Gregoire le Thaumaturge par Gregoire de Nyssersquo AnalectaBollandiana 122 (2004) pp 277ndash82 at 279 T Orlandi lsquoUn codice copto delldquoMonastero Biancordquo Encomii di Severo di Antiochia Marco EvangelistaAtanasio di Alessandriarsquo Le Museon 81 (1968) pp 351ndash405 at 354ndash5 ASuciu lsquoCoptic Scribes and Manuscripts Dated and Datable Codices from theMonastery of Apa Shenoute I The Codices Inscribed by Victor Son ofShenoute (First Half of the 12th Century)rsquo Journal of Coptic Studies 16(2014) pp 195ndash215 at 207

26 This colophon was not edited in A van Lantschoot Recueil des colophonsdes manuscrits chretiens drsquoEgypte (Bibliotheque du Museon 1 Leuven J-BIstas 1929)

635THE SERMO ASCETICUS

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As is apparent from the information provided in the colophonthe manuscript was produced by several scribes including thedeacons Mena and Matthew However palaeographical argu-ments indicate that the deacon Matthew of Touton inscribed allthe fragments of the Sermo asceticus This scribe from theFayyum who had a distinctive handwriting copied several codi-ces for the White Monastery including two which are dated 656Era of the Martyrs (frac14 939ndash40 CE)27 On their basis we can safelydate the White Monastery manuscript of the Sermo asceticus tothe second quarter of the tenth century

Given that more than one scribe seems to have been involved incopying the White Monastery codex of the Sermo asceticus it isdifficult to establish which other fragments from the WhiteMonastery belonged to the same manuscript as it may beexpected to feature different handwriting styles Nevertheless itis impossible to attribute the fragments of the Sermo asceticus toMONBBQ one of the White Monastery codices that contain theSahidic version of Abba Isaiah of Scetisrsquo Asceticon as has beenproposed28 While it is true that Matthew of Touton both copied

[ ] the whole world and gives grace6 [to our little work of the] humble [hand] for we have not yetapprehended well [but still learn] Tolerate us because of theLord the Al-

8 [mighty and if] we corrupted a word for we have[transcribed] [ ] God alone

27 The colophons of these two manuscripts are edited in van LantschootRecueil des colophons pp 86ndash90 (frac14 nos 54ndash5) The first manuscript contains anencomium on the archangel Gabriel attributed to John Chrysostom see ELucchesi lsquoDeux temoins coptes de lrsquohomelie sur lrsquoarchange Gabriel attribueea Jean Chrysostomersquo Analecta Bollandiana 129 (2011) p 324 The colophonof this codex which does not have a CMCL siglum yet has survived on theverso of the fragment Vienna euroOsterreichische Nationalbibliothek K 351 Thesecond dated manuscript is MONBOQ which contains a sermon on theAscension attributed to Athanasius of Alexandria (CPG 2198 clavis coptica0446) and another one on Pentecost attributed to John Chrysostom (CPG4536 clavis coptica 0165) Apparently Matthew of Touton inscribed onlypages 84ndash92 of this codex including the colophon The first part of the manu-script came from the pen of another scribe who is not named in Matthewrsquoscolophon On the codicological reconstruction of MONBOQ see A SuciulsquoThe Borgian Coptic Manuscripts in Naples Supplementary Identificationsand Notes to a Recently Published Cataloguersquo Orientalia Christiana Periodica77 (2011) pp 299ndash325 at 317ndash19

28 Lucchesi lsquoUne version copte du Sermo asceticus drsquoEtienne le Thebainrsquop 252 lsquo[d]es indices codicologiques pointent du doigt lrsquoAsceticon drsquoIsaeuroıersquo

ALIN SUCIU636

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codex MONBBQ and collaborated in the production of MONBON a codicological detail precludes us from merging them into a sin-gle manuscript As has been explained above from the codex of theSermo asceticus has survived almost the totality of the eleventh quirewhich is paginated anew from 1 to 14 However from MONBBQare extant the last folio of quire 13 (Berlin Staatsbibliothek 1613fo 8) and the first of quire 14 (Vienna euroOsterreichischeNationalbibliothek K 9766) which are paginated 206 and 207 re-spectively29 This clearly demonstrates that the pagination of thecodex containing the Asceticon of Abba Isaiah did not start again withquire 11 This codicological argument eliminates the possibility ofattributing the fragments of Stephen the Thebanrsquos Sermo asceticus tothe same manuscript as theAsceticon of Abba Isaiah

Additionally to the White Monastery codex MONBON twofragmentary parchment leaves discovered in 1965 at Qasr el-Wizzin Nubia attest a portion of the Sermo asceticus (sectsect53ndash8)30 Theybelonged to a codex of small dimensions similar in format andpalaeographical aspect to the Sahidic manuscripts from theMonastery of Apa Jeremias at Saqqara31 On the basis of thispalaeographical resemblance to the Apa Jeremias codices whichare more or less securely dated around 600 CE we can tentativelydate the Qasr el-Wizz fragments of the Sermo asceticus to the latesixth or early seventh century32

Finally an ostracon containing the library catalogue of theMonastery of Apa Elias of the Rock in the Theban region prob-ably datable to the seventh century mentions that this monasterypossessed a book which included one or more discourses by ApaStephen the Anchorite (ⲁⲡⲁ ⲥⲧⲉⲫⲁⲛⲟⲥ ⲡⲁⲛⲁⲭⲱⲣ(ⲓⲧⲏⲥ))33 As

29 For the codicological reconstruction of this manuscript see Suciu lsquoTheBorgian Coptic Manuscriptsrsquo pp 307ndash9

30 There are two other palaeographically related fragments from the samecodex but their content has not yet been identified Dr Alexandros Tsakos(Bergen University) will soon publish the Coptic literary material from Qasrel-Wizz these fragments included

31 As I have checked only some black-and-white photographs of the frag-ments duly provided to me by A Tsakos I am not able to give the exactmeasurements of the leaves Presumably the fragments are kept today in theCoptic Museum in Cairo together with the other manuscripts found duringthe excavations at Qasr el-Wizz

32 On the dating of the manuscripts from the monastery of Apa Jeremias seeH Thompson The Coptic Version of the Acts of the Apostles and the PaulineEpistles in the Sahidic Dialect (Cambridge Cambridge University Press 1932) p x

33 R-G Coquin lsquoLe Catalogue de la bibliotheque du couvent de Saint-Elieldquodu rocherrdquo (ostracon IFAO 13375)rsquo Bulletin de lrsquoInstitut FrancaisdrsquoArcheologie Orientale 75 (1975) pp 207ndash39 at 211

637THE SERMO ASCETICUS

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Lucchesi has suggested it is likely that Stephen the Theban ismeant here34 Indeed the lemma of Stephenrsquos Commandments inParis BnF Grec 1598 calls him lsquoAbba Stephen the Anchoritersquo(Ἐντολαὶ τοῦ α ββᾶ Στεφάνου του α ναχωρητου) Unfortunately it isnot possible to know from the laconic reference in the ostracon ifthe Monastery of Apa Elias possessed a copy of the Sermo asceti-cus or of some other writing of Stephen the Theban

WAS THE SERMOASCETICUS ORIGINALLY WRITTEN IN COPTIC

In his thirty-ninth festal letter written for the occasion ofEaster 367 Athanasius of Alexandria included a list of biblicalbooks that he considered canonical35 Furthermore he mentionedother writings that although not part of the canon are useful forthe catechumens the Wisdom of Solomon Sirach EstherJudith Tobit the Didache (CPG 1735) and the Shepherd ofHermas (CPG 1052)

Although Athanasius warns that these texts are the only onesinvested with divine authority it does not mean that his proposalwas accepted as quod ubique quod ab omnibus There is rather goodevidence that long after Athanasius issued his paschal letterEgyptian Christians continued to use apocryphal and deutero-canonical books while at the same time they received with cir-cumspection the Apocalypse of John which was regarded ascanonical by the patriarch of Alexandria36 For example the

34 E Lucchesi lsquoRetractatio a propos de lrsquoidentification drsquoEtienne leThebainrsquo Analecta Bollandiana 125 (2007) pp 15ndash16 Lucchesi had proposedearlier that Stephen must be identified with the homonymous author mentionedby Palladius in Historia Lausiaca 114 and 553 see E Lucchesi lsquoVerslrsquoidentification drsquoEtienne de Thebesrsquo Analecta Bollandiana 116 (1998) p 106

35 The relevant passage can be found in S Athanase Lettres festales et pas-torales en copte ed L T Lefort 2 vols (CSCO 150ndash1 Scriptores coptici 19ndash20 Louvain Imprimerie orientaliste L Durbecq 1955) vol 1 pp 18ndash19(Sahidic text) vol 2 pp 36ndash7 (French translation) A Camplani Atanasio diAlessandria Lettere festali Anonimo Indice delle Lettere festali (Letture cris-tiane del primo millennio 34 Milan Paoline 2003) pp 510ndash11 On the back-ground of Athanasiusrsquo thirty-ninth festal letter see eg D Brakke lsquoCanonFormation and Social Conflict in Fourth-Century Egypt Athanasius ofAlexandriarsquos Thirty-Ninth Festal Letterrsquo Harvard Theological Review 87(1994) pp 395ndash419 Brakke lsquoA New Fragment of Athanasiusrsquos Thirty-NinthFestal Letter Heresy Apocrypha and the Canonrsquo Harvard Theological Review103 (2010) pp 47ndash66 Camplani Atanasio di Alessandria pp 498ndash503

36 It is not surprising that in the early phase of Coptic literature to whichbelong authors like Pachomius Paul of Tamma Shenoute and Besa one canhardly find any reference to the Apocalypse of John On the contrary the useof this text increases notably only after the seventh century CE It is likely that

ALIN SUCIU638

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writings of Paul of Tamma which have literary connections withthose of Stephen the Theban contain quotations from and allu-sions to the Acts of Paul and Thecla (CANT 211III) the Acts ofAndrew and Matthias in the City of the Cannibals (CANT 236)the Physiologus (CPG 3766) and the Apocalypse of Paul (CANT325)37 The fact that Paul mingled biblical and paracanonicalsources has even made some modern scholars speculate that hedid not represent mainstream monasticism but rather a solitaryform of asceticism which the church could not control38

Stephen the Theban who probably wrote not very long afterAthanasius penned his thirty-ninth festal letter used in his turnin the Sermo asceticus several extra-canonical texts including 6Ezra39 and 1 Clement In the following pages I will investigate

from this period date the so-called commentary on the Apocalypse attributedto Cyril of Alexandria (clavis coptica 0107) and the homily on the Twenty-Four Elders of the Apocalypse by Ps-Cyril of Jerusalem (clavis coptica 0560)On the use of the Apocalypse of John in Coptic Egypt see C Askeland lsquoTheSahidic Apocalypse in Early Islamic Egyptrsquo in M Sigismund M Karrer andU Schmid (eds) Studien zum Text der Apokalypse (Arbeiten zur neutestamen-tlichen Textforschung 47 Berlin and Boston Walter de Gruyter 2015) pp271ndash87

37 Paul of Tamma quotes from the Acts of Paul in De humilitate 10 (claviscoptica 0252) see D Brakke lsquoThe Making of Monastic Demonology ThreeAscetic Teachers on Withdrawal and Resistancersquo Church History 70 (2001) pp19ndash48 at 41 and D Bumazhnov lsquoReigentanz der zweuroolf Tugenden in der Seeleeines Demeuroutigen Eine Plotinreminiszenz bei dem koptischen Meuroonch Paulusvon Tamma Zum Problem der Traditionszuordnungen im freurouhen euroagyptischenMeuroonchtumrsquo in D Bumazhnov (ed) Christliches euroAgypten in der speuroatantikenZeit Akten der 2 Teuroubinger Tagung zum Christlichen Orient (7ndash8 Dezember2007) (Studien und Texte zu Antike und Christentum 79 Teuroubingen MohrSiebeck 2013) pp 93ndash111 at 101 n 38 Furthermore Paul alludes to theActs of Andrew and Matthias in De cella 117 (clavis coptica 0251) In De cella110 he refers to the Physiologus as Philippe Luisier has demonstrated in lsquoPaulde Tamma Lettre sur la cellule Une traduction francaisersquo in A Bastit-Kalinowska and A Carfora (eds) Vangelo trasmissione verita Studi in onore diEnrico Cattaneo nel suo settantesimo compleanno (Oi Christianoi 15 Trapani Ilpozzo di Giacobbe 2013) pp 265ndash83 at 268 Finally in De cella 2 Paul ofTamma mentions the Acherusian Lake which appears in several apocryphaltexts including the Book of Adam the Apocalypse of Paul and the Apocalypseof Peter see K P Copeland lsquoSinners and Post-Mortem ldquoBaptismrdquo in theAcherusian Lakersquo in J N Bremmer and I Czachesz (eds) Apocalypse ofPeter (Studies on Early Christian Apocrypha 7 Leuven Peeters 2003) pp91ndash107 at 103ndash4

38 L S B MacCoull lsquoPaul of Tamma and the Monastic PriesthoodrsquoVigiliae Christianae 53 (1999) pp 316ndash19 Brakke lsquoThe Making ofMonastic Demonologyrsquo

39 The quotation from 6 Ezra is analysed in A Suciu lsquoA Quotation from 6Ezra in the Sermo asceticus of Stephen the Thebanrsquo forthcoming in Apocrypha29 (2018)

639THE SERMO ASCETICUS

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the quotations from and references to 1 Clement in the Sermoasceticus As I will argue the quotations from 1 Clement are ofprime importance for establishing the original language of ourtext I hope that this research may bring some fresh ideas to theold debate concerning the priority of Coptic or Greek originalsfor certain Egyptian ascetic writings I will try to make this issueclearer before proceeding to the analysis of the select passages

It is notorious that in the absence of proper historical docu-mentation it is difficult to decide whether a text was originallycomposed in Greek or in Coptic solely on a linguistic basisSuffice to mention in this regard the failure of Rene Draguet todemonstrate that there is an early Coptic stratum detectable insome Greek ascetic texts like Athanasiusrsquo Life of Anthony (CPG2101) the Historia Lausiaca (CPG 6036) and the Asceticon ofIsaiah of Scetis40 Another way to establish the original languagein which a literary work was written is by examining the biblicalquotations However this method remains highly contentious be-cause translators usually adjusted quotations in order to conformthem to the version of the Bible in the target language It is there-fore not surprising to discover that the biblical quotations followthe Greek version of the Bible in Greek texts and the Coptic ver-sion in Coptic translations of the same works This adjustment ofbiblical quotations during the translation process constitutes aserious obstacle when we tackle the question of Greek versusCoptic originals

However the situation changes when we deal with quotationsfrom extra-canonical writings As these quotations are usuallymuch harder to identify than those from biblical texts translatorsand copyists could not adapt them so easily to the target languageConsequently they may shed a good deal of light on the questionof the original language of some Egyptian texts that exist both inGreek and in Coptic and whose original language is otherwise

40 R Draguet La Vie primitive de saint Antoine conservee en syriaque(CSCO 417ndash18 Scriptores syri 183ndash4 Louvain Secretariat du CorpusSCO1980) vol 2 pp 100ndash112 Draguet lsquoLe Chapitre de lrsquoHistoire Lausiaque surles Tabennesiotes derive-t-il drsquoune source coptersquo Le Museon 57 (1944) pp53ndash145 and 58 (1945) pp 15ndash95 Draguet lsquoUne nouvelle source copte dePallade Le ch VIII (Amoun)rsquo Le Museon 60 (1947) pp 227ndash55 Draguet LesCinq recensions de lrsquoAsceticon syriaque drsquoabba Isaıe 4 vols (CSCO 289ndash90 293ndash4 Scriptores syri 120ndash3 Louvain Secretariat du CorpusSCO 1968) vol 3pp 44ndash72

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difficult to establish Stephen the Thebanrsquos Sermo asceticus ishighly relevant in this context because it quotes directly from anon-canonical text ie 1 Clement which has survived both inGreek and in Coptic (Akhmimic) allowing thus a proper com-parative study As we will see the evidence that can be gleanedfrom this comparison leans heavily in favour of a Coptic originalof the Sermo asceticus

In sectsect25ndash8 Stephen the Theban uses 1 Clement 171ndash6 in a dis-cussion about the humility of the saints mentioned in Jewishscriptures In this context he quotes an apocryphal saying ofMoses which appears in 1 Clement 17641 As this portion of thetext is lost in Sahidic because of the fragmentary state of themanuscripts I will refer here only to the Greek version of theSermo asceticus

Clement of Alexandria also quotes this apocryphal saying ofMoses in his fourth book of the Stromata (CPG 1377) under theform ἐγὼ δέ εἰμι ἀτμὶς ἀπὸ χύτρας43 However in view of the factthat Stephen obviously knew 1 Clement since he quotes from itelsewhere in the Sermo asceticus there can be no doubt that theApostolic Father was his immediate source

1 Clement 17642 Sermo asceticus 27

Ἐγὼ δέ εἰμι ἰσχνόφωνος καὶβραδύγλωσσος καὶ πάλινλέγει Ἐγὼ δέ εἰμι ἀτμὶςἀπὸ κύθρας

πρόσεχε Μωϋσῇ λέγοντιἰσχνόφωνος εἰμι καὶ ἀτμὶς ἐκτῆς χύτρας

lsquoBut I am weak of speech andslow of tonguersquo And he saysagain lsquoBut I am smoke from the potrsquo

Pay attention to Moses who sayslsquoI am weak of speech and smokefrom the potrsquo

41 The quotation was identified for the first time by M Aubineau Homeliespascales (cinq homelies inedites) (Sources chretiennes 187 Paris Les Editionsdu Cerf 1972) p 240

42 Greek text from J B Lightfoot The Apostolic Fathers part 12 Clementof Rome (London Macmillan 1890) p 65

43 See Clement Stromata IV171064 in Clemens Alexandrinus vol 2Stromata Buch IndashVI ed O Steuroahlin and L Freurouchtel (GCS 52 BerlinAkademie-Verlag 1985) p 295

641THE SERMO ASCETICUS

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Given that this passage could not be traced to any canonicaltext some of the scribes who copied the Sermo asceticus musthave found it suspicious Thus it is omitted in the codex LavraΓ8 but also in the Arabic and Ethiopic versions which can ultim-ately depend at this point on a textual tradition represented by theAthonite manuscript

In Sermo asceticus sect71 Stephen warns the monk against rashjudgement In ascetic literature judging others is strictly forbid-den not only because it goes against the teaching of the Scriptures(cf Matt 71 Luke 637 41 John 87 Ro 21 etc) but also be-cause one of the cardinal virtues of the solitary monk is humilityand mourning over onersquos own sins Judging others is actually ademonic temptation meant to disturb the hesychia the peace ofmind As Graham Gould adroitly writes the lsquonumber of storiesillustrating the necessity of not judging others and the urgencywith which abstaining from judgement was commended confirmsthe importance of the problem of judgementrsquo for the earlyEgyptian monks44 It is in this context that Stephen the Thebanquotes from what he calls lsquothe written wordrsquo Notably the Sahidicand the Greek texts are different at this point albeit they expressthe same idea

Sermo asceticus 71 (Sahidic) Sermo asceticus 71 (Greek)

ⲉⲧⲃⲉ ⲡϣⲁϫⲉ ⲉⲧⲥⲏϩ ϫⲉ

ⲉⲧⲉⲧⲛⲟ ⲛϩⲏⲏⲃⲉ ⲉϫⲛⲛⲉⲛⲟⲃⲉ

ⲛⲛⲉⲧϩⲓⲧⲟⲩⲱⲧⲉⲛ ⲉⲧⲉⲧⲛⲱⲡ

ⲙⲡⲉⲩϣⲱⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛ ⲛⲉ

χάριν τοῦ λόγου τοῦγεγραμμένου πενθήσατε ἐπὶ ταῖςταλαιπωρίαις ἀλλήλων καὶλογίζεσθε ὅτι τὰ ὑστερήματααὐτῶν ὑμῶν ἐστιν

( ) because of the written wordlsquoMourning over the sins of yourneighbours you are counting theirshortcomings to be yoursrsquo

( ) because of the written wordlsquoMourn over the miseries of oneanother and reckon that theirshortcomings are yoursrsquo

44 G Gould The Desert Fathers on Monastic Community (Oxford EarlyChristian Studies Oxford Clarendon Press 1993) p 123

ALIN SUCIU642

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In fact the passage offers a direct quotation from 1 Clement26 As this part of 1 Clement is preserved in Greek but also intwo Akhmimic Coptic manuscripts we can analyse it in both lan-guages Interestingly while the Greek Sermo asceticus does notcorrespond to the original text of 1 Clement the Sahidic followsexactly what we find in the Akhmimic version

Albeit written in different dialects the quotation from 1Clement in the Sahidic Sermo asceticus and the parallel Akhmimictext are lexically and syntactically identical which cannot beexplained as a mere accident By contrast the Greek Sermo asceti-cus diverges so much from the original text of 1 Clement that itcannot under any circumstances be called a quotation of it des-pite the fact that this is precisely what it claims to be

Furthermore while the quotation in the Greek Sermo asceticusdiffers from the original 1 Clement it presents several featureswhich seem to indicate that it is a translation from the CopticThus the word order does not follow the original Greek text of 1Clement but the Coptic placing the verb at the beginning of eachclause of the quotation rather than at the end the verb λογίζομαιlsquoto count to reckonrsquo seems to be rather a translation of theCoptic ⲱⲡ than a synonym of κρίνω which is used by Clement in

1 Clement 26 (Akhmimic)45 1 Clement 26 (Greek)46

ⲉⲧⲉⲧⲛⲣ ϩⲏⲃⲉ ⲁϫⲛⲛⲛⲁⲃⲉ

[ⲛⲛⲉⲧ]ϩⲓⲧⲟⲩⲱⲧⲛⲉ ⲉⲧⲉⲧⲛⲱⲡ

ⲙⲡⲟⲩϣⲧⲁ ϫⲉ ⲛⲱⲧⲛⲉ ⲛⲉ

ἐπὶ τοῖς παραπτώμασιν τῶνπλησίον ἐπενθεῖτε τὰὑστερήματα αὐτῶν ἴδια ἐκρίνετε

Mourning over the sins of yourneighbours you are counting theirshortcomings to be yours

You mourned over the trespassesof your neighbours you judgedtheir shortcomings to be yours

45 C Schmidt Der erste Clemensbrief in altkoptischer euroUbersetzung (Texte undUntersuchungen 321 Leipzig J C Hinrichs 1908) p 33 F ReurooschBruchsteuroucke des ersten Clemensbriefes nach dem achmimischen Papyrus derStrassburger Universiteuroats- und Landesbibliothek mit biblischen Texten derselbenHandschrift (Strasbourg Schlesier amp Schweikhardt 1910) p 5

46 Lightfoot The Apostolic Fathers part 12 pp 18ndash19

643THE SERMO ASCETICUS

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his letter the conjunction ὅτι stands for the Coptic ϫⲉ and doesnot appear in the parallel passage of 1 Clement in Greek

If a Greek original of the Sermo asceticus is admitted then onemust suppose that the translator into Coptic either knew byheart 1 Clement or went through the pain of searching for thesource of the quotation found it and adapted it according to theCoptic version of this writing However such a possibility mustbe excluded from the outset because as we have seen the quota-tion in the Greek Sermo asceticus does not correspond to the par-allel passage in 1 Clement making it difficult for the translator toidentify its source

One additional remark is in order here concerning the shift intense between the Coptic and the Greek texts of the Sermo asceti-cus at the beginning of the quotation The quotation in Greek fea-tures an imperative whereas the Sahidic is a focalizedcircumstantial clause If we hypothesize that the Greek is in fact atranslation of the Coptic it is apparent that this discrepancy isdue to the fact that the Greek translator failed to identify thequotation from 1 Clement and tried to adapt the text according toJames 49 and 51 which must have sounded more familiarταλαιπωρήσατε καὶ πενθήσατε καὶ κλαύσατε (49) κλαύσατεὀλολύζοντες ἐπὶ ταῖς ταλαιπωρίαις ὑμῶν (51)

Because the translators could not find its source this passagefrom 1 Clement was problematic for the ancient translators of theSermo asceticus For example while keeping the imperative clauseof the Greek text the Arabic translator (or a later scribe) misat-tributed the quotation to Paul

as it is written in Paul lsquoCry over your sins of one another and as toyour shortcomings consider that they are yoursrsquo

In its turn the Geiez version mentions that the text appears lsquointhe Lawrsquo (በውስተ ሕ[ግ])

EMML 4493 fo 104v col C lines 32ndash6

በከመ ጽሑፍ በውስተ ሕ[ግ] ኢትርኣዩ ኣበሳ ቢጽክ[ሙ] በበይናቲክሙ ወሐል[ዩ] ሕፀፀክሙ ከመ ለክሙ ይእቲ

as it is written in the Law lsquoDo not see the sin of each another andconsider your deficiency as it is yoursrsquo

It is thus obvious that the quotation from 1 Clement 26 was chal-lenging not only for the Greek translator but also for those who

ALIN SUCIU644

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rendered the Sermo asceticus into Arabic and Geiez As to theGeorgian this version does not contain the portion of the textthat interests us here Because none of the translators was able tofind the source of the quotation they all tried to explicate thetext as can be judged from the fact that each version gives a dif-ferent text at this point It is only the Sahidic that follows ad lit-teram the Coptic version of 1 Clement

Furthermore in sect43 b which is extant only in Sahidic Stephenthe Theban refers again to 1 Clement this time to 306 lsquoGoddetests those who praise themselves alonersquo47 Unfortunately asthis paragraph of the Sermo asceticus does not appear in Greekwe cannot compare properly the two texts Nevertheless we canobserve again that the Sahidic obviously depends on the Copticversion of 1 Clement

In the light of this evidence it is tempting to speculate thatStephen the Theban wrote the Sermo asceticus in Coptic and ei-ther used the Akhmimic version of 1 Clement or more likely alost Sahidic version which served as a model for the Akhmimictext Thus we can propose a Coptic original of the Sermo asceticus

1 Clement 306 (Greek)48 1 Clement 306(Akhmimic)49

Sermo asceticus43b (Sahidic)

αὐτεπαινετοὺς γὰρμισεῖ ὁ θεός

ⲡⲛⲟⲩⲛⲧⲉ ⲅⲁⲣ ⲙⲁⲥⲧⲉ

ⲛⲛⲉⲧⲧⲙⲁⲓeuroⲟⲙⲙⲁⲩ ⲟⲩⲁⲉⲉⲧⲟⲩ

ⲡⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲛⲛⲉltⲧgtⲧⲙⲁⲓⲟ

ⲙⲙⲟⲟⲩ ⲙⲁⲩⲁⲁⲩFor God detests thosewho praise themselves

For God detests thosewho praise them-selves alone

God detests thosewho praise them-selves alone

47 Remarkably the same passage appears in an ascetic text attributed toPachomius De monacho iniuriae memore (CPG 23541) see L T Lefort Œuvresde S Pachome et de ses discιples 2 vols (CSCO 159ndash60 Scriptores coptici 23ndash4Louvain Imprimerie orientaliste L Durbecq 1956) vol 1 p 3 ⲡⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉⲙⲡⲉⲧⲧⲙⲁⲓeuroⲟ ⲙⲙⲟϥ ⲟⲩⲁⲁϥ (lsquoGod detests whoever praises himself alonersquo)

48 Lightfoot The Apostolic Fathers part 12 p 9749 Schmidt Der erste Clemensbrief p 80

645THE SERMO ASCETICUS

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from which derive the other versions according to the followingstemma

My philological argument remains to be re-evaluated once weunderstand better the fourth-century social and historical contextin which ascetics like Stephen the Theban wrote Nevertheless itis perhaps time to challenge the conventional view according towhich most if not all monastic literary productions of the periodwere written in Greek Thus even in cases such as the Lives ofPachomius or the letters of Antony which were at least originallyaddressed to audiences that spoke Coptic scholars have preferredto postulate Greek originals50 This position primarily rests onthe assumption that during the fourth century and later nativeEgyptian monks were not capable of writing texts charged with aspecific theological vocabulary One may recall for example thatFrancois Halkin spoke about lsquolrsquoimpuissance nativersquo that preventedCoptic-speaking Pachomian monks from composing narrativesabout the founder of the Koinonia51 According to Halkin it was

50 On the problem of the original language of the Lives of Pachomius see PRousseau Ascetics Authority and the Church in the Age of Jerome and Cassian(Oxford Historical Monographs Oxford Oxford University Press 1978) pp245ndash7 For the Letters of Antony see P Luisier lsquoAutour drsquoun livre recent etdes lettres de S Antoinersquo Orientalia Christiana Periodica 61 (1995) pp 201ndash13 who argues in favour of a Greek original

51 F Halkin Sancti Pachomii Vitae Graecae (Subsidia hagiographica 19Brussels Societe des Bollandistes 1932) p 103

ALIN SUCIU646

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rather the Hellenist monks who put together the first Lives ofPachomius which were only later translated into Coptic

On the other hand if we favour the pre-eminence of Greekoriginals for Egyptian ascetic writings it is hard to explain the ap-pearance of such a prolific author as Shenoute of Atripe who ob-viously wrote Coptic52 It is likely that Shenoute did not appearin a vacuum but other authors who used Coptic as a literary lan-guage must have preceded him For his part Tito Orlandi hasargued that one such author who wrote Coptic was the MiddleEgyptian ascetic Paul of Tamma53 It is thus possible to imaginethat Shenoute sprang up in a historical context in whichPachomius Paul of Tamma and Stephen the Theban had alreadyused Coptic as a literary vehicle In this case Stephen theTheban could rightly be considered as one of the early authors ofCoptic literature

EDITION OF THE SAHIDIC TEXT OF THE SERMOASCETICUS

The following edition is semi-diplomatic However the supra-lineation system does not reproduce that of the manuscript beingstandardized by the editor In the translation the paragraphs fol-low the numbering system established by Sauget in his edition ofthe Arabic version of the Sermo asceticus which was subsequentlyadopted by des Places for the Greek text and by Garitte forthe Georgian

52 Enzo Lucchesi for example believes that Shenoute also wrote at leastsome of his texts in Greek something which cannot be completely ruled outsee his article lsquoChenoute a-t-il ecrit en grecrsquo in Melanges AntoineGuillaumont Contributions a lrsquoetude des christianismes orientaux (CahiersdrsquoOrientalisme 20 Geneva Patrick Cramer 1988) pp 201ndash10

53 Orlandi Paolo di Tamma See also Luisier lsquoPaul de Tammarsquo p 267who agrees that Paul of Tammarsquos De cella may have been written in Copticalthough he leaves the question open For arguments concerning the fact thatPaul wrote in Coptic see A Suciu lsquoSitting in the Cell The LiteraryDevelopment of an Ascetic Praxis in Paul of Tammarsquos Writings With anEdition of Some Hitherto Unknown Fragments of De Cellarsquo JTS NS 68(2017) pp 141ndash71 at 159ndash60

647THE SERMO ASCETICUS

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BnF Copte 1321 fo 87r thorn BnF Copte 1332 frag 42Cv

unknown number of lines missing unknown number of lines missing[ ] [ [[ ]ⲧⲃ[ ⲙ [[ ] ⲁⲩⲱ [ⲙ] ⲁⲩⲱ [ⲡⲇⲓⲁ]ⲡⲉⲣϯⲧⲱⲛ ϩⲛ ⲃⲟⲗⲟ [ⲥ ⲛⲁϣϭⲙ]ⲗ ⲁⲁⲩ ⲛϩⲱⲃ- ϭⲟⲙ ⲉⲣ [ⲟⲕ ⲁⲛ][ⲙ]ⲡ ⲉⲣϣⲱⲡⲉ ϣⲱⲡⲉ [ⲉⲕⲙⲟⲧⲛ][ⲉ]ⲕⲟ ⲛⲛⲁϣⲧ ⲉⲕⲑⲃⲃⲓⲏ [ⲩ ⲉ][ϫ]ⲉ ⲛⲅⲙⲟⲩ ϩⲁ ⲣⲱⲙⲉ ⲛ[ⲓⲙ-][ⲑ]ⲏ ⲙⲡⲉⲕⲟⲩⲟ ϭⲱϣⲧ ⲉ[ⲡⲉⲕ][ⲉⲓϣ]- ⲥⲁϩ ⲛⲑⲉ [ⲁϥ][ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲱ ⲙⲟⲟϣ[ⲉ ϩⲛ][ⲡⲁϣ]ⲏⲣⲉ ⲉⲕⲟ ⲑⲃⲃⲓⲟ [ⲉϥⲕⲱ][ ] ⲙ ⲛⲁⲛ ⲛ [ⲟⲩⲥⲙⲟⲧ]

unknown number of lines missing ϫⲉⲕ[ⲁⲥ[ ] [ ϣⲱ [ⲡⲉ[ ⲡⲱ]ⲧ ⲛⲧⲉ [ⲩⲛⲟⲩ] ⲟ [ⲛⲛⲁⲓ] ⲧⲏⲣⲟⲩ [] ⲡ [[ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲙ unknown number of lines missing[ ]ϥ ⲱ ⲡⲁ

[ϣⲏⲣ]ⲉ ⲁⲗ[ⲗⲁ ϣ]ⲱⲡⲉ ⲛ

[ⲣⲙⲣ]ⲁϣ ϫⲉ ⲛ[ⲣⲙⲣ]ⲁϣ ⲛⲉⲧ

[ⲛⲁⲕ]ⲗⲏⲣⲟⲛⲟ[ⲙⲉⲓ ⲙ]ⲡⲕⲁϩ

margin

ALIN SUCIU648

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BnF Copte 1321 fo 87v thorn BnF Copte 1332 frag 42Cr

unknown number of lines missing unknown number of lines missing[ ] [ ] [[ ]- [ ]-[ϭⲱϣⲧ ⲉⲓ]ⲏⲥⲁⲓⲁⲥ ϭⲱϣⲧ ⲉⲡ[ⲧⲉ][ⲉϥⲱ]ϣ ⲉⲃⲟⲗ ⲉϥ ⲗⲱⲛⲏⲥ ⲡⲁ[ϣⲏ][ϫⲱ] ⲙⲙⲟⲥ ϫⲉ ⲉⲣⲉ ⲣⲉ ⲉⲁⲡⲛⲟⲩⲧ [ⲉ][ⲧⲛ]ⲇ ⲓⲕⲁⲓeuroⲟⲥⲩ ⲧⲙⲁⲓⲟϥ ⲉⲧ ⲃ [ⲉ][ⲛⲏ] ⲧⲏⲣⲥ ⲟ ⲛⲑⲉ ⲡⲉϥⲑⲃⲃⲓⲟ[ⲛⲛⲉ]ⲓⲧⲟⲉⲓⲥ ⲛϣ ⲙⲟⲟϣⲉ ϩⲛⲟⲩ

[ⲣⲱ ⲙ]ⲡⲉⲕⲉⲙ ϩⲏⲕⲉ ⲡⲁϣ [ⲏⲣⲉ][ⲧⲟ ⲉⲃⲟ]ⲗ- ϫⲉϣⲁⲣ [ⲉⲧⲙⲛⲧ][ⲁⲩⲱ ⲡⲉ]ⲛϫⲟⲉⲓeuroⲥ ϩⲏⲕⲉ [ⲑⲃⲃⲓⲉ ⲡ][ⲁϥϯⲥⲃ]ⲱ ⲛⲛⲉ ⲣⲱⲙⲉ [-][ⲧⲟⲩⲏϩ] ⲛⲥⲱϥ ⲙⲡⲉⲣ[ ][ϫⲉ ⲉⲧⲉⲧ]ⲛϣⲁⲛ [[ⲉⲣ ϩⲱⲃ ⲛ]ⲓⲙ ⲛ unknown number of lines missing[ⲧⲁⲩⲟⲩⲉϩ]ⲥ ⲁ ϩⲛ ⲉ [ ] ϫ ⲉ[[ⲙⲙⲟⲟⲩ ⲛⲏⲧ]ⲛ [ ]ⲛⲉⲧϣ[

unknown number of lines missing ⲕⲁⲧⲁ ⲧ[ⲉⲛⲧⲟ][ ] ⲛ ⲗⲏ ⲙⲡ[ⲉⲭⲥ][ ] ⲛ ⲧⲁⲣⲉⲕ[ⲥⲉⲣⲃⲉ ⲉⲡ][ ]ⲛⲉ ⲛⲟⲩⲧⲉ [ⲁⲩⲱ ⲡ]

ⲛⲟⲩⲧⲉ [ⲛⲁⲕ-ⲥⲉⲣⲃⲉ ⲉⲡ[ⲛⲟⲩⲧⲉ]ⲛϥϩⲗⲟ [ϭⲛⲅⲥⲟ[ⲟⲩⲛ ⲙⲡⲉϥ]ⲟⲩⲱ[ϣ

margin

649THE SERMO ASCETICUS

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Venice Marciana 192 fo 99r

[ⲁ]ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ϭⲱϣⲧ ϩⲏⲧϥϣⲱⲡⲉ ⲛⲑⲉ ⲛ ⲛⲟⲩⲙⲟⲧⲛⲉⲥⲛⲉⲓⲥⲁϩ ⲛⲛⲉⲉⲃ ⲡⲁϣⲏⲣⲉ ⲧⲁⲁⲕ

ⲉⲧⲉ ⲣϩⲙⲙⲉ ⲙ ⲉⲡⲛⲟⲩⲧⲉ ϩⲛⲡⲉⲩϫⲟⲓ ⲉⲕ 5 ⲧⲉⲕϭⲟⲙ ⲧⲏⲣⲥ ϭⲱϣⲧ ⲉⲃⲟⲗ ⲧⲁⲣⲉϥⲙⲓϣⲉ ⲉϩ

ϩⲏⲧϥ ⲙⲡⲧⲏⲩ ⲣⲁⲓ ⲉϫⲱⲕ ⲛϥϫⲉ ⲉϥⲛⲏⲩ ⲛⲁⲕ ⲥⲕⲉⲡⲁⲍⲉ ⲙ

ϩⲛⲁϣ ⲛⲥⲁ- ⲙⲟⲕ ⲛϥϯⲏ ⲛϥⲉⲓ ⲛⲧⲏⲩ ⲛ 10 ϭⲟⲙ ⲛⲁⲕ ⲛϥⲛⲟⲩⲃⲉ ⲏ ⲛϥ ⲙⲓϣⲉ ⲙⲛⲛⲉⲧ

ⲉⲓ ⲛⲧⲏⲩ ⲛϩⲉ ⲙⲓϣⲉ ⲛⲙⲙⲁⲕⲃⲱⲱⲛ- ϫⲉ ⲁϫⲉⲛ ⲡⲛⲟⲩⲧⲉ

ϣⲱⲡⲉ ⲉⲕϫⲟⲟⲣ ⲛⲅⲛⲁⲉϣϭⲙ

ϩⲙⲡⲡⲟⲗⲩ 15 ϭⲟⲙ ⲁⲛ ⲉⲉⲣⲗⲁ

ⲙⲟⲥ ⲛⲅⲱϣ ⲁⲩ ⲁⲗⲗⲁⲉⲃⲟⲗ ϫⲉ ⲧⲱ ⲉⲣϣⲁⲛⲡⲣⲱⲙⲉ

ⲟⲩⲛⲅ ⲡⲧⲏⲩ ⲧⲱⲃϩ ⲙⲡⲛⲟⲩ

ⲛⲉⲙϩⲓⲧ ⲛⲅ ⲧⲉ ϣⲁⲣⲉⲡ

ⲉⲓ ⲡⲧⲟⲩⲣⲏⲥ 20 ⲛⲟⲩⲧⲉ ϯ ϭⲟⲙ

ⲛⲅⲛⲓⲃⲉ ⲉϩⲟⲩⲛ ⲛⲁϥ ⲛϥⲣⲟⲉⲓⲥϩⲙⲡⲁⲕⲩⲡⲟⲥ ⲉⲣⲟϥ ⲛϥⲙⲁϩϥⲛⲧⲉⲛⲁϩⲏⲛⲉ ⲛⲥⲟⲫⲓⲁ ϩⲓϯ ⲙⲡⲉⲩⲥⲧⲟⲓ- ⲙⲛⲧⲣⲉⲙⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 25 ϩⲏⲧ ⲛϥϫⲓ

ⲧⲉⲕⲣⲓ ⲡⲁ ⲙⲟⲉⲓⲧ ϩⲏⲧϥ

ϣⲏⲣⲉ ⲙⲡⲉⲣ ⲉϩⲟⲩⲛ ⲉⲡⲉϥ

ϣⲱⲡⲉ ⲛⲑⲉ ⲛ ϣⲟϫⲛⲉ-ⲛⲓⲕⲣⲓⲧⲏⲥ- ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲉⲣϩⲓⲥⲉ ⲉⲧⲱ 30 ⲧⲉⲕⲣⲓ ⲙⲡⲣⲃϩ ⲁⲩⲱ ⲥⲉⲛⲁ ϣⲱⲡⲉ ⲉⲕ

ⲥⲱⲧⲙ ⲉⲣⲟⲕ ⲥⲟⲣⲙ ⲉⲃⲟⲗ-ⲉⲕϩⲛⲟⲩϩⲓⲥⲉ ⲛⲏⲫⲉ ⲙⲙⲟⲕ

ALIN SUCIU650

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Venice Marciana 192 fo 99v

ϫⲉ ⲉⲕϩⲙⲟⲟⲥ ⲙⲁⲩⲁⲁⲕ ϫⲉ ⲡ

ⲛⲁϣ ⲛϩⲉ ⲙⲡⲣ ⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲉⲣ ⲑⲉ ⲛⲛⲓⲧⲃⲛⲏ ⲛⲛⲉltⲧgtⲧⲙⲁ

ⲉⲧϫⲱⲣⲙ ⲛ ⲓⲟ ⲙⲙⲟⲟⲩ ⲙⲁⲩ

ⲥⲁⲡⲣⲱⲙⲉ ⲁⲗ 5 ⲁⲁⲩ-ⲗⲁ ⲁⲣⲓⲡⲣⲱⲙⲉ ϣⲁϥϭⲱϣⲧ ⲇⲉ

ⲛⲧⲟϥ ⲉⲧϫⲱ ⲛⲧⲟϥ ⲉϫⲙⲣⲉⲙ ⲛⲥⲁⲡⲧⲃ ⲡⲉϣⲗⲏⲗ ⲛ

ⲛⲏ- ⲛⲉⲧⲑⲃⲃ ⲓⲏⲩ-ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ⲕⲁ ⲟⲩ ⲧⲉⲕⲣⲓ ⲙⲡⲣ

ⲣⲟⲉⲓⲥ ⲛⲧⲟⲟⲧⲕ ⲕⲁ ⲗⲁⲁⲩ ⲙⲙⲣ

ⲙⲡⲉⲣⲕⲁ ⲡⲥⲱ ⲣⲉ ⲛⲧⲟⲟⲧⲕ ⲙⲁ ϩⲛⲧⲣⲓ ⲉⲣⲉ ϩⲱ ⲉⲡⲉϩⲟⲟⲩ

ⲡⲉⲕϩⲏⲧ ϩⲛ 15 ⲡⲉϩⲟⲟⲩ ⲉⲛⲉϥ

ⲕⲏⲙⲉ- ϩⲃⲏⲩⲉ ⲧⲁⲣⲉⲕⲁⲗⲗⲁ ⲉⲣ ⲡⲉⲕⲥⲱ ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲙⲁ ⲛⲉⲣⲡⲉ ⲙⲡ ⲡⲛⲟⲃⲉ ⲛⲧⲟϥ

ⲛⲟⲩⲧⲉ ⲛⲅⲉⲣϫ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉ

ⲛⲉⲕⲙⲉⲉⲩⲉ 20 ⲣⲟϥ ⲉⲧⲙⲁⲁϥ-ⲧⲁⲣⲉⲕϫⲡⲟ ⲛⲁⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲙⲉⲉⲩⲉ ⲉⲧⲥ ⲧⲉⲕⲣⲓ ⲡⲣⲟⲥⲙⲟⲛⲧ - ⲕⲁⲣⲧⲏⲣⲉⲓ ⲉ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲛⲉⲕϣⲗⲏⲗ

ⲧⲉⲕⲣⲓ ⲙⲡⲉⲣ 25 ⲙⲛⲛⲉⲕⲛⲏⲥⲕⲁ ⲡⲉⲕϩⲏⲧ ⲉ ⲧⲓⲁ ⲙⲛⲡⲁϫⲓⲥⲉ ⲛⲧⲟⲟⲧⲕ ⲅⲱⲛ ⲙⲡⲉⲕⲟⲩⲇⲉ ⲙⲡⲉⲣ ϩⲏⲧ ⲧⲁⲣⲉⲕϫⲁⲥⲧⲕ ϭⲱ ϩⲛⲛⲁⲡⲧⲃ

ϩⲙⲡϣⲟϫ 30 ⲃⲟ ⲙⲡϩⲏⲧⲛⲉ ⲙⲡⲉⲕ ϫⲉ ⲁϫⲉⲛ ϯⲣⲏ

ϩⲏⲧ ⲟⲩⲇⲉ ⲛⲏ ⲙⲛⲡⲧⲃⲃⲟ

ⲙⲡⲣⲧⲙⲁⲓⲟⲕ

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ⲙⲉⲛⲗⲁⲁⲩ ⲛⲁ ⲛⲟⲩⲧⲉ ϫⲡⲟϥ

ⲛⲁⲩ ⲉⲡⲛⲟⲩⲧⲉ- ⲛⲁⲕ ⲛⲣⲙⲛⲏⲓeuroⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲧⲁⲣⲉϥϫⲣⲟ ⲉⲙ

ⲧⲉⲕⲣⲓ ⲛⲧⲉ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ

ⲟⲩⲥⲟⲛ ⲉⲛ ϩⲉⲛ 5 ⲉⲧϯ ⲛⲙⲙⲁⲕϣⲁϫⲉ ⲉϩⲟⲩⲛ ϫⲉ ⲡⲣⲣⲟ ⲛⲙⲡⲁ

ⲛⲁⲕ ⲙⲡⲉⲣⲕⲁ ⲑⲟⲥ ⲡⲉ ⲡⲙⲉⲉⲩⲉ

ⲡⲉⲕϩⲏⲧ ϩⲓⲱ ⲙⲡⲛⲟⲩⲧⲉ ⲉⲧⲉⲟⲩ ⲧⲁⲣⲉⲕϭⲱ ⲡⲗⲟⲅⲓⲥⲙⲟⲥ ⲡⲉⲉⲕⲙⲟⲧⲛ ⲛⲧⲉ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲡⲉⲕϩⲏⲧ ϭⲱ ⲧⲉⲕⲣⲓ ϯ ⲉϩⲟⲩⲛ

ⲉϥⲥϭⲣⲁϩⲧ ϫⲉ ⲉϩⲣⲁⲕ ⲧⲁⲣⲉⲕⲛⲁϣⲉ ⲙⲙⲉⲉⲩⲉ ϫⲓ ⲙⲡⲉϩⲙⲟⲧⲛⲧⲣⲓ- ⲛⲧⲣⲓ ϫⲉ ⲟⲩⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧ 15 ⲧⲉⲧⲣⲓ ⲛⲟⲩϩ

ⲣⲓ ⲕⲁ ⲟⲩⲙⲉ ⲙⲟⲧ-ⲗⲉⲧⲁ ϩⲛⲣⲱⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲉⲕϣⲁⲛⲕⲁ ⲣⲓ ⲙⲡⲣⲧⲥⲁⲣⲱⲕ ⲉⲃⲟⲗ ⲕⲁ ⲃⲟⲕ ⲉⲥⲱϣⲙⲟⲩⲣⲟⲉⲓⲥ ⲛⲧⲟ 20 ⲛⲥⲁⲣⲱⲙⲉⲟⲧⲕ ϫⲛⲛⲉⲩⲥ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣ

ⲁ ⲣⲙⲉⲕ ⲉⲃⲟⲗ ⲕⲁ ⲡⲣⲱⲙⲉ ⲉ

ⲧⲁⲣⲉⲕϭⲱ ϩⲛ ϭⲱϣⲧ ϩⲏⲧⲕ ⲛⲁⲡⲧⲃⲃⲟ ⲛⲧⲉ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣⲡⲉⲡⲛⲁ ⲉⲧⲟⲩ 25 ϭⲱϣⲧ ⲛⲥⲁ

ⲁⲁⲃ ⲉⲣϣⲃⲏⲣ ⲣⲱⲙⲉ ⲧⲁⲣⲉⲕⲉⲣⲟⲕ- ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲉⲧⲃⲉ ⲧⲉⲛ

ⲧⲉⲕⲣⲓ ⲡⲱⲧ ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ

ⲛⲥⲁⲡⲙⲉⲉⲩⲉ 30 ⲧⲉ ϥⲓ ϩⲁⲛⲉⲧⲉⲧⲟⲩⲁⲁⲃ ⲁⲩⲱ ⲛⲏⲩ ⲉϫⲱⲕ-ⲡⲙⲉⲉⲩⲉ ⲙⲡ ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ

ALIN SUCIU652

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Naples National Library IB9 fo 52v

ⲉⲣ ⲟⲩⲕⲩⲣⲓⲁⲕⲏ ⲡⲥⲱⲧⲙ ⲛⲛⲉⲕϩⲁϩⲧⲏⲕ ϥⲓ ⲙⲁⲁϫⲉ-ϩⲁⲣⲟϥ ⲉⲧⲃⲉ ⲧⲉⲛ ϣⲱⲡⲉ ⲉⲕⲧⲁⲛ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ϩⲏⲩ ⲡⲁϣⲏ

ⲧⲉ- 5 ⲣⲉ ⲉⲕϣⲁⲛ

ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ

ⲉⲓ ⲉⲡⲧⲟⲟⲩ ⲉⲕ ⲙⲁⲣⲟⲩⲉⲣϩⲏⲩ

ϩⲓⲱⲱϥ ϥⲓ ϩⲁ ⲛⲁⲕ ⲧⲁⲣⲉⲕⲣⲟϥ ϣⲁⲛⲧⲉϥ ⲃⲱⲕ ⲉⲧⲉⲕⲣⲓ

ϭⲉⲛ ⲟⲩⲣⲓ ⲉⲧⲃⲉ 10 ⲉⲕⲙⲟⲧⲛ -ⲧⲉⲛⲧⲟⲗⲏ ⲙⲡ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲛⲟⲩⲧⲉ ⲁⲩⲱ ⲣⲓ ⲡⲁϣⲏⲣⲉⲡⲉⲧⲡⲏϩ ϣⲁ ⲕⲁ ⲡⲙⲉⲉⲩⲉ ⲙⲡⲣⲟⲕ ⲕⲁⲧⲁ ⲧⲉⲕ ⲛⲟⲩⲧⲉ ϩⲙⲡⲉⲕ

ϭⲟⲙ ⲁⲣⲓϥ ϫⲉ ⲛ 15 ϩⲏⲧ ⲛⲛⲁⲩ ⲛⲓⲙ

ⲧⲟⲕ ϩⲱⲱⲕ ⲉⲕ ⲛⲧⲉⲧⲉϥϩⲟⲧⲉϣⲁⲛⲃⲱⲕ ⲉⲩ ⲕⲱⲧⲉ ⲉⲣⲟⲕ-ⲧⲟⲟⲩ ⲕⲛⲁⲟⲩ ϫⲉ ϣⲁⲣⲉⲑⲟⲧⲉ

ⲱϣ ⲉⲧⲣⲉⲩϯ ⲧⲟ ⲙⲡⲛⲟⲩⲧⲉⲟⲧⲟⲩ ⲛⲙⲙⲁⲕ 20 ⲛⲟⲩϫⲉ ⲉⲃⲟⲗ ϩⲛ

ⲧⲉⲛⲧⲟⲗⲏ ⲅⲁⲣ ⲧⲉⲯⲩⲭⲏ ⲛⲛⲟ

ⲙⲡⲛⲟⲩⲧⲉ ⲧⲉ ⲃⲉ ⲛⲓⲙ ϩⲓⲧⲁⲧⲁⲓ ⲛⲁⲓeuroⲛⲉ ⲛⲉϩ ⲕⲟ ⲛⲓⲙ ϩⲓⲁⲛⲟⲃⲏⲩⲉ ⲛⲧⲣⲓ ⲡⲁ ⲙⲓⲁ ⲛⲓⲙ-ϣⲏⲣⲉ- 25 ⲡⲉⲛⲧⲁϥϫⲡⲟ

ⲉⲕⲛⲏⲩ ⲉⲃⲟⲗ ⲛⲁϥ ⲛⲑⲟⲧⲉ

ϩⲛⲧⲣⲓ ⲕⲁ ⲡⲉⲕ ⲙⲡⲛⲟⲩⲧⲉϩⲏⲧ ⲙⲙⲟⲕ ϫⲛ ⲁϥϫⲡⲟ ⲛⲁϥ ⲛⲛⲉⲕⲉⲛ ⲡϫⲟⲓ ⲭⲁⲣⲓⲥⲙⲁ ⲛⲓⲙ-ⲉⲃⲟⲗ ⲉϥⲟⲡⲧ ⲛⲅ 30 ⲡⲉⲧⲉⲟⲩⲉⲛⲧⲁ ϥϣⲟⲩⲟϥ ⲛⲅⲙⲟⲟ ⲙⲙⲁⲩ ⲛⲑⲟⲧⲉ

ϣⲉ ⲉⲧⲃⲉ ⲡⲛⲁⲩ ⲙⲡⲛⲟⲩⲧⲉ ⲟⲩⲛⲛⲛⲉⲕⲃⲁⲗ ⲙⲛ ⲧⲁϥ ⲙⲙⲁⲩ ⲛ

653THE SERMO ASCETICUS

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Naples National Library IB9 fo 53r

Col A 33ndash4 ⲛⲧⲉϥϩⲟⲧⲉ] ⲙⲡⲉϥⲟⲩⲱϣ ⲙⲛⲧⲉϥϩⲟⲧⲉ B (the Qasr el-Wizz fragment) k Col B 14 ⲡⲉⲕϩⲏⲧ] ⲡⲉⲕϩⲱⲃ B k

ⲉϩⲉⲛⲁϩⲱⲱⲣ ⲙ ⲙⲛⲧⲣⲱⲙⲉ-ⲉⲩⲙⲉϩ ⲛⲁⲅⲁ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉⲡⲉⲟⲑⲟⲛ ⲛⲓⲙ ϫⲉ ⲟⲩ ⲉⲧϣⲟⲩϣⲁⲣⲉⲑⲟⲧⲉ ⲙⲡ ⲉⲓⲧ ϫⲛⲛⲉⲡⲛⲟⲩⲧⲉ ⲧⲟⲩϫⲉ 5 ⲛⲟⲩⲧⲉ ϫⲉⲉⲣⲉⲡⲣⲱⲙⲉ ⲉⲡ ⲛⲉⲕⲕⲉⲉⲥ ⲉⲃⲟⲗⲛⲟⲃⲉ- ⲡⲉⲕϩⲱⲃ ⲧⲏⲣϥⲁⲩⲱ ϩⲛⲑⲟⲧⲉ ⲁⲣⲓϥ ⲉⲧⲃⲉ ⲡⲙⲡⲛⲟⲩⲧⲉ ⲉⲣⲉ ⲛⲟⲩⲧⲉ-ⲟⲩⲟⲛ ⲛⲓⲙ ⲣⲓ 10 ⲛⲛⲟⲩⲁⲇⲓⲕⲟⲥ ⲅⲁⲣⲕⲉ ⲙⲙⲟⲟⲩ ⲉⲃⲟⲗ ⲁⲛ ⲡⲉ ⲡⲛⲟⲩⲧⲉⲉⲙⲡⲉⲑⲟⲟⲩ- ⲉⲧⲱⲱⲃⲉ ⲛⲁⲕⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ ⲕⲁⲧⲁ ⲡⲉⲕϩⲱⲃ-ⲣⲓ ⲕⲁ ⲧⲉⲕⲣⲓ ⲧⲃⲃⲉ ⲡⲉⲕϩⲏⲧⲥⲓⲥ ⲙⲡⲉⲕⲉⲙ 15 ⲡⲁϣⲏⲣⲉ ⲧⲁⲧⲟ ⲉⲃⲟⲗ ⲛⲅⲉⲣ ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱⲛⲉϩⲃⲏⲩⲉ ⲙ ⲧⲙ ⲉⲣⲟⲕ ϩⲛⲟⲩⲡⲱⲛϩ ⲙⲟⲣⲕ ϭⲉⲡⲏ-ⲛⲧⲉⲥⲃⲱ ⲉϫⲛ ⲧⲁϩⲟⲕ ⲉⲣⲁⲧⲕⲧⲉⲕϯⲡⲉ- 20 ⲛⲟⲩⲥⲱⲧⲡ ⲙⲡⲁⲩⲱ ⲉⲕⲉϩⲱⲙ ⲉ ⲛⲟⲩⲧⲉ-ϫⲛⲛⲉⲕϫⲓϫⲉ ⲙⲡⲉⲣⲕⲁⲧⲉⲭⲉϫⲉⲉⲩⲉ ⲉⲩⲟⲩ ⲙⲙⲟⲕ ⲙⲁⲩⲁⲱϣϥ - ⲁⲕ ⲛⲅϯ ⲛⲟⲩⲙⲡⲉⲣϣⲱⲡⲉ 25 ϩⲟⲟⲩ ⲛⲥⲁⲟⲩϩⲟⲛⲁⲧⲥⲃⲱ ⲡⲁ ⲟⲩ ⲛⲅϣⲱⲡⲉϣⲏⲣⲉ ⲁⲗⲗⲁ ⲛⲁⲙⲉⲗⲏⲥ ⲛⲧⲉⲁⲣⲓϩⲟⲧⲉ ϩⲏⲧϥ ⲡⲉⲕⲟⲩⲟⲉⲓϣⲙⲡⲛⲟⲩⲧⲉ ⲛⲅ ⲟⲩⲱ ⲛⲧⲟⲟⲧⲕ ϩⲁⲣⲉϩ ⲉⲛⲉϥⲉⲛ 30 ⲛⲅⲥⲟⲩⲉⲣ ⲡⲉϩⲟⲧⲟⲗⲏ- ⲟⲩ ⲛⲧⲁⲩϫⲡⲁϣⲏⲣⲉ ⲙⲡⲉⲣⲣ ⲡⲟⲕ-ϩⲙϩⲁⲗ ⲛⲧⲉϥ ϯϩⲱⲛ ⲉⲧⲟⲟⲧⲕϩⲟⲧⲉ ϩⲛⲟⲩⲉⲟⲟⲩ ⲡⲁϣⲏⲣⲉ ϫⲉ ⲙ

ALIN SUCIU654

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Naples National Library IB9 fo 53v

ⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲡⲓⲥⲧⲟⲥ ⲟⲩⲣⲱⲙⲉ ⲛⲅⲛⲁϯ ⲣⲱⲙⲉ ⲉⲣⲉⲡⲉϥ

ϩⲏⲩ ⲉⲣⲟϥ ⲁⲛ ϩⲱⲃ ϫⲟⲥⲉ ⲉ

ϫⲛⲛⲉⲕⲉⲓ ⲉ ⲡⲱⲕ ⲟⲩⲣⲱϫⲙⲡⲉⲕϩⲟ- 5 ⲙⲉ ⲙⲙⲁⲓⲛⲟⲩ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲧⲉ ⲟⲩⲣⲱⲙⲉ

ⲟⲩⲣⲉϥϭⲱⲛⲧ ⲛϥϭⲱϣⲧ ⲁⲛ ⲉ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲛⲁⲡⲉⲓⲙⲁ ϫⲉ

ⲣⲉϥⲕⲁⲧⲁⲗⲁ ⲛⲁⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲗⲉⲓ- 10 ⲡⲱⲣϫ ⲙⲡⲣⲱⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉ-ⲟⲩⲣⲉϥϯϩⲉ ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲣⲱⲙⲉ ⲉⲧⲃⲉ ⲛⲁ

ⲣⲉϥⲕⲱϩ ⲡⲉⲓⲙⲁ ϫⲉ ⲛⲁ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ 15 ⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲟⲩϩⲁϩ ⲛϣⲁϫⲉ ⲡⲱⲣϫ ⲙⲡⲣⲱⲧⲁⲣⲉⲕϣⲱⲡⲉ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉⲉⲕⲟ ⲛⲣⲙⲣⲁϣ ⲁⲣⲓϣⲃⲏⲣ ⲛⲧⲟϥ

ϫⲉ ⲛⲣⲙⲣⲁϣ ⲉⲩϩⲏⲕⲉ ⲙⲙⲁⲓⲛⲉⲧⲛⲁⲕⲗⲏⲣⲟ 20 ⲛⲟⲩⲧⲉ-ⲛⲟⲙⲉⲓ ⲙⲡⲕⲁϩ ⲟⲩϩⲏⲕⲉ ⲉϥⲑⲃ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲃⲓⲏⲩ-ϣⲧⲉⲣⲧⲓⲣ ⲟⲩϩⲏⲕⲉ ⲉⲙⲙⲁⲓ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ϣⲙⲙⲟ-ⲟⲩⲣⲱⲙⲉ ⲉϥⲟ ⲛ 25 ⲟⲩϩⲏⲕⲉ ⲉϥϩⲏⲕ

ϣⲃⲏⲣ ⲉⲩⲥϩⲓⲙⲉ ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ ϩⲛⲑⲟⲧⲉ ⲙⲡ

ⲟⲩⲇⲉ ⲙⲡⲉⲣⲕⲁ ⲛⲟⲩⲧⲉ-ⲙⲛⲧϣⲃⲏⲣ ⲛⲁⲕ ⲟⲩϩⲏⲕⲉ ⲉϥϥⲉⲓ

ⲙⲛⲟⲩⲥϩⲓⲙⲉ ⲥⲟⲥ -ⲙⲡⲉⲣⲙⲟⲟϣⲉ 30 ⲟⲩϩⲏⲕⲉ ⲉϥϭⲱϣⲧ

ⲙⲛⲟⲩⲕⲟⲩⲓ ⲉⲣⲟⲕ ⲉⲡⲛⲟⲩⲧⲉ ⲉⲟⲩⲛϫⲛⲛⲉⲕⲧⲁϩⲧ ⲟⲩϩⲁⲣⲉϩ ϩⲛⲧⲉϥ

ⲛⲅⲉⲓ ⲉⲡⲁϩⲟⲩ- ⲧⲁⲡⲣⲟ-ⲉⲕϣⲁⲛⲕⲁ ⲟⲩϣ ⲡⲁϣⲏⲣⲉ ⲁⲣⲓϣ

ⲃⲏⲣ ⲛⲁⲕ ⲕⲁⲁϥ 35 ⲃⲏⲣ ⲉⲣⲱⲙⲉ

Col A 26 ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ added later

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Naples National Library IB9 fo 54r

ⲛⲓⲙ ⲉϥⲉⲣϩⲟⲧⲉ ⲛⲁϥ ϫⲉ ⲛⲧⲟϥϩⲏⲧϥ ⲙⲡⲛⲟⲩ ⲡⲉⲧⲛⲁⲧⲁϫⲣⲉ

ⲧⲉ ⲁⲩⲱ ⲉϥϩⲁ ⲡⲉⲕϩⲏⲧ ⲛⲁϥ

ⲣⲉϩ ⲉⲛⲉϥⲉⲛ ⲛϥϫⲓ ϩⲗⲟϭⲧⲟⲗⲏ- 5 ⲛⲧⲉⲡⲉϥⲕⲱϩⲧ

ⲙⲡⲉⲣⲕⲁ ⲧⲉⲕ ϣⲱⲡⲉ ⲛϩⲏⲧⲕ ϩⲉⲗⲡⲓⲥ ϩⲛⲣⲱ ⲛϥⲣⲱⲕϩ ⲛⲛⲉⲕⲙⲉ ⲡⲁϣⲏⲣⲉ ⲉⲧ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ-ⲃⲉ ⲧⲙⲟⲧⲛⲉⲥ ⲙ ϭⲱϣⲧ ⲉⲡⲛⲟⲩ

ⲡⲉⲓⲙⲁ ⲧⲁⲣⲉⲕ 10 ⲧⲉ ⲡⲁϣⲏⲣⲉ ⲧⲁϭⲱ ⲉⲕⲟ ⲛⲣⲙϩⲉ- ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱ

ⲛⲉϫ ⲡⲉⲕⲣⲟⲟⲩϣ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲡϫⲟⲉⲓⲥ ⲧⲁ ⲥⲱⲧⲙ ⲛⲥⲁⲡⲛⲟⲩⲣⲉϥϥⲓ ⲣⲟⲟⲩϣ ⲧⲉ ⲡⲁϣⲏⲣⲉϩⲁⲣⲟⲕ- 15 ⲧⲁⲣⲉⲡⲛⲟⲩⲧⲉ

ⲕⲁ ⲧⲉⲕϩⲉⲗⲡⲓⲥ ⲥⲱⲧⲙ ⲉⲣⲟⲕ-ϩⲙⲡⲛⲟⲩⲧⲉ ⲡⲁ ⲡⲱⲧ ⲉϩⲟⲩⲛ ⲉⲣⲟϥϣⲏⲣⲉ ϫⲉ ⲛⲧⲟϥ ⲧⲁⲣⲉϥⲡⲱⲧ

ⲡⲉⲧⲛⲁⲙⲟⲟⲛⲉ ⲉϩⲟⲩⲛ ⲉⲣⲟⲕ ⲛϥⲙⲙⲟⲕ- 20 ⲧⲥⲁⲃⲟⲕ ⲉⲡⲉϥ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ ⲛⲟⲙⲟⲥ ⲛϥⲟⲩⲉⲉⲓⲥ ⲉⲣⲟⲕ ⲛⲉϩ ⲡⲉϥⲥⲟⲟⲩⲛ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁ ⲉⲣⲟⲕ ⲛϥϣⲱ

ⲥⲁⲛⲟⲩϣⲕ ⲡⲉ ⲛⲁⲕ ⲛϫⲁⲩ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲥⲕⲉ 25 ⲙⲟⲉⲓⲧ ⲥⲟⲩⲡⲁⲍⲉ ⲙⲙⲟⲕ ⲧⲉⲛ ⲡⲉⲕϩⲏⲧ ⲉ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲧⲁϫ ϩⲟⲩⲛ ⲉⲣⲟϥ ⲧⲁⲣⲉ ⲡⲉⲕϩⲏⲧ ⲣⲉϥⲙⲟⲟϣⲉ ⲛⲙ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁϫⲓ ⲙⲁⲕ ⲉϥⲥⲟⲩ

ⲙⲟⲉⲓⲧ ϩⲏⲧⲕ 30 ⲧⲱⲛ-ⲕⲁ ⲡⲛⲟⲩⲧⲉ ϣⲱⲡⲉ ⲉⲕⲁϣⲉ

ⲛⲁⲕ ⲛⲃⲟⲏ ⲉⲣⲟϥ ⲛⲧⲉⲩϣⲏ

ⲑⲟⲥ ⲡⲁϣⲏⲣⲉ ⲙⲛⲡⲉϩⲟⲟⲩ ϫⲉ ⲛⲛⲅϯ ⲕⲁⲣⲡⲟⲥ ⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ

ALIN SUCIU656

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Naples National Library IB9 fo 54v

ⲉⲓⲥ ⲉⲣⲟⲕ- ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲥⲁⲛⲟⲩϣⲕ ϩⲙⲡ ϩⲟϫϩⲉϫ ⲧⲁ

ϫⲟⲉⲓⲥ ϫⲉ ⲛⲧⲟϥ ⲣⲉⲕϣⲱⲡⲉ

ⲡⲉⲧⲛⲁϯ ⲛⲁⲕ ϩⲙⲡⲉⲙⲧⲟⲛ-ⲛⲛⲁⲓⲧⲏⲙⲁ 5 ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲙⲡⲉⲕϩⲏⲧ- ϩⲓⲥⲉ ⲧⲁⲣⲉⲕ

ⲉⲕϣⲁⲛⲁⲓⲧⲉⲓ ϣⲱⲡⲉ ϩⲙⲛⲟⲩϩⲱⲃ ⲛⲧⲟ ⲡⲉⲙⲧⲟⲛ ⲁⲩⲱⲟⲧϥ ⲙⲡⲛⲟⲩ ⲛⲛⲉⲕⲙⲉⲥⲧⲉ

ⲧⲉ ⲙⲡⲉⲣⲉⲓ ⲉⲡⲁ 10 ⲟⲩϩⲱⲃ ⲉϥϩⲟ

ϩⲟⲩ ϫⲉϣⲁⲣⲉ ⲥⲉ ϫⲉ ϩⲓⲧⲉⲛ

ⲡⲛⲟⲩⲧⲉ ϫⲉⲛⲧ ϩⲁϩ ⲛϩⲓⲥⲉ ⲉⲣⲉ

ⲡⲣⲱⲙⲉ ⲉⲛⲁⲩ ⲡⲣⲱⲙⲉ ⲛⲁ

ϫⲉ ϥⲛⲁϩⲩⲡⲟ ⲛⲟⲩϩⲙ -ⲙⲓⲛⲉ ⲁⲗⲗⲁ 15 ⲡⲁϣⲏⲣⲉ ⲉⲓϯ ⲥ

ϩⲙⲡⲉⲕϩⲏⲧ ⲃⲱ ⲛⲁⲕ ϩⲛⲛⲉⲧⲏⲣϥ ⲁⲓⲧⲉⲓ ⲁⲩⲱ ϩⲓⲟⲟⲩⲉ ⲙⲡⲱ

ⲕⲛⲁϫⲓ- ⲛⲁϩ ⲉⲓⲧⲁⲗⲟⲡⲁϣⲏⲣⲉ ⲉⲕϩⲙⲟ ⲙⲙⲟⲕ ⲉϩⲣⲁⲓ

ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ 20 ⲉϫⲛⲛⲉϩⲓⲟⲟⲩⲉ

ⲕⲁ ⲧⲡⲩⲗⲏ ⲉⲧ ⲉⲧⲥⲟⲩⲧⲱⲛ-ϭⲏⲩ ⲙⲡⲉⲕⲉⲙ ⲙⲡⲉⲣⲙⲟⲟϣⲉ

ⲧⲟ ⲉⲃⲟⲗ- ϩⲛⲟⲩϭⲱⲱⲙⲉⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲙⲟⲟϣⲉ

ⲧⲉⲕⲣⲓ ⲕⲁ ⲧⲉⲛ 25 ⲛⲧⲟϥ ⲉⲕⲥⲟⲩ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ⲧⲱⲛ ϩⲛϩⲱⲃ

ⲧⲉ ⲛⲧⲟⲟⲧⲕ - ⲛⲓⲙ-ⲉϣⲱⲡⲉ ⲉⲕ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛϣⲁⲛⲟⲩⲱϣ ⲥⲁϭⲓⲛⲉⲣϩⲱⲃ

ⲡⲁϣⲏⲣⲉ ⲕⲛⲁ 30 ⲛⲓⲙ-ϫⲓ ⲥⲃⲱ ⲉⲕ ⲙⲡⲉⲣϣⲱϣ

ϣⲁⲛⲙⲉⲣⲉ ⲥⲱ ⲙⲛⲧⲏⲩ ⲛⲓⲙ-ⲧⲙ ⲕⲛⲁϫⲓ- ϣⲱⲡⲉ ⲛⲧⲟϥ

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ⲉⲕⲧⲁϫⲣⲏⲩ ⲙⲁⲓⲛⲟⲩⲧⲉ ⲧⲏ

ⲉϫⲛⲛⲉⲧⲥⲏϩ ⲣⲟⲩ-ⲁⲩⲱ ⲡⲛⲟⲙⲟⲥ ϫⲓ ϭⲉ ⲛⲁⲕ ⲛⲇⲁⲩ

ⲙⲡⲛⲟⲩⲧⲉ ⲕⲁ ⲉⲓⲇ ⲉϥⲱϣ

ⲁϥ ϩⲙⲡⲉⲕ 5 ⲉⲃⲟⲗ ⲉⲣⲉⲥⲁⲟⲩⲗ

ϩⲏⲧ ⲛⲛⲁⲩ ⲡⲏⲧ ⲛⲥⲱϥⲛⲓⲙ- ϫⲉ ⲁⲛⲅ ⲟⲩⲟⲩϩⲟⲣ

ⲥⲱⲧⲙ ⲇⲁⲇ ⲉϥⲙⲟⲟⲩⲧ ⲁⲩⲱⲉϥⲱϣ ⲉⲃⲟⲗ ⲁⲛⲅ ⲟⲩⲡⲏⲓ ⲛⲟⲩ

ⲉϥϫⲱ ⲙⲙⲟⲥ 10 ⲱⲧ-ϫⲉ ⲛⲥⲁⲃⲏⲗ ϫⲉ ⲛⲁⲓ ϭⲉ ⲧⲏⲣⲟⲩ ⲡⲁ

ⲡⲉⲕⲛⲟⲙⲟⲥϣⲟ ϣⲏⲣⲉ ⲁⲓϫⲟⲟⲩ

ⲟⲡ ⲛⲁⲓ ⲙⲙⲉⲗⲉ ⲉⲧⲃⲉ ⲡⲉⲑⲃⲃⲓⲟ-ⲧⲏ ⲛⲉⲓⲛⲁⲧⲁ ϫⲓ ⲇⲁⲩⲉⲓⲇ ⲛⲁⲕ

ⲕⲟ ⲡⲉ ϩⲙⲡⲁⲑⲃ 15 ⲟⲛ ⲛⲥⲙⲟⲧ ⲉⲣⲉ

ⲃⲓⲟ- ⲛⲉϥϫⲁϫⲉ ⲡⲏⲧ

ⲁⲩⲱ ⲟⲛ ϫⲉ ϯⲛⲁ ⲛⲥⲱϥ ⲉϥⲱϣ

ⲧⲉⲗⲏⲗ ⲉϫⲙ ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ

ⲡⲉⲕϣⲁϫⲉ ⲛⲑⲉ ⲡⲱⲧ ⲛⲥⲁⲛⲁⲙⲡⲉⲛⲧⲁϥϭⲛ 20 ϫⲁϫⲉ ⲛⲧⲁⲧⲁ

ϩⲁϩ ⲛϣⲱⲗ ϩⲟⲟⲩ ⲁⲩⲱ ⲛ

ⲁⲩⲱ ⲙⲁⲣⲉⲡ ⲛⲁⲕⲧⲟⲓ ⲙⲡⲟⲩϣⲁϫⲉ ⲙⲡⲛⲟⲩ ⲱϫⲉⲛ-ⲧⲉ ϩⲗⲟϭ ϩⲛⲧⲉⲕ ⲇⲁⲩⲉⲓⲇ ⲙⲉⲛ ⲥⲱ

ⲧⲁⲡⲣⲟ ⲛⲑⲉ ⲛ 25 ⲙⲁⲧⲓⲕⲟⲥ ⲉϥ

ⲇⲁⲩⲉⲓⲇ ϫⲉ ⲁ ⲙⲓϣⲉ ⲟⲩⲃⲉ ⲛ

ⲛⲉⲕϣⲁϫⲉ ϩ ϫⲓϫⲉⲉⲩⲉ ⲉⲧⲟⲩ

ⲗⲟϭ ϩⲛⲧⲁϣⲟⲩ ⲟⲛϩ ⲉⲃⲟⲗ ⲉϥⲱⲃⲉ ⲉϩⲟⲩⲉ ⲑⲁⲣⲉⲓ ⲙⲡⲛⲟⲩ

ⲉⲟⲩⲉⲃⲓⲱ ϩⲛ 30 ⲧⲉ ⲉϥⲙⲓϣⲉ ⲉ

ⲣⲱⲓ- ϫⲱϥ ⲉⲧⲃⲉ ⲧⲉϥ

ⲇⲁⲩⲉⲓⲇ ⲅⲁⲣ ⲉϥ ⲡⲣⲟϩⲁⲓⲣⲉⲥⲓⲥ

ϣⲟⲟⲡ ⲙⲡⲣⲟ ⲉⲧⲉ ⲟⲩⲉⲛⲧⲁϥⲥ

ⲥⲱⲡⲟⲛ ⲛⲙ

ALIN SUCIU658

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ⲉϩⲟⲩⲛ ⲉⲣⲟϥ- ⲧⲏⲣⲥ ⲙⲡϫⲁϫⲉⲛⲧⲟⲕ ϭⲉ ϩⲱ ⲛⲧⲉⲧⲉⲙⲗⲁⲁⲩ

ⲱⲕ ⲱ ⲡⲁ ϫⲓ ⲧⲏⲩⲧⲛ ⲛ

ϣⲏⲣⲉ ⲁⲣⲓϫⲁⲣ ϭⲟⲛⲥ -ϩⲏⲧ ⲛⲅⲱϣ 5 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ ⲟⲥ ϫⲉ ⲛⲧⲁϥϯ

ⲡⲱⲧ ⲛⲥⲁⲛⲁ ϭⲟⲙ ⲛⲛⲁⲡⲟⲥϫⲁϫⲉ ⲧⲁⲧⲁϩⲟ ⲧⲟⲗⲟⲥ ⲙⲙⲁⲧⲉ-ⲟⲩ ⲉⲧⲉ ⲙⲙⲉⲉⲩⲉ ⲡⲥⲱⲧⲏⲣ ⲱϣ

ⲛⲉⲉⲑⲟⲟⲩ ⲉⲧϯ 10 ⲉⲃⲟⲗ ϫⲉ ⲡⲉϯϫⲱ

ⲛⲙⲙⲁⲕ ⲁⲩⲱ ⲙⲙⲟϥ ⲛⲏⲧⲛ

ⲛⲛⲁⲕⲧⲟⲓ ⲙ ϯϫⲱ ⲙⲙⲟϥ ⲛⲟⲩ

ⲡⲟⲩⲱϫⲉⲛ ⲟⲛ ⲛⲓⲙ ϫⲉ ⲣⲟ

ϯⲛⲁⲗⲟϫϩⲟⲩ ⲛⲥⲉ ⲉⲓⲥ-ⲧⲙⲉϣϭⲙϭⲟⲙ 15 ⲏ ⲛⲅϫⲓ ⲛⲁⲕ ⲛⲧ

ⲉⲁϩⲉⲣⲁⲧⲟⲩ ⲥⲉ ⲙⲛⲧϫⲱⲱⲣⲉ

ⲛⲁϩⲉ ϩⲁⲣⲁⲧⲟⲩ ⲛ ⲓⲏⲥⲟⲩ ⲡϣⲏ

ⲛⲛⲁⲟⲩⲉⲣⲏⲧⲉ- ⲣⲉ ⲛⲛⲁⲩⲏ ⲡϫⲉ ⲁⲕⲙⲟⲣⲧ ⲛⲟⲩ ϫⲱⲱⲣⲉ ϩⲙⲡϭⲟⲙ ⲉⲡⲡⲟⲗⲉ 20 ⲡⲟⲗⲉⲙⲟⲥ ⲉϥ

ⲙⲟⲥ ⲉⲃⲟⲗ ϫⲉ ⲡ ⲥⲉⲣⲉⲙⲗⲁϩ ⲉⲃⲟⲗ

ⲛⲟⲩⲧⲉ ⲡⲉⲧϯ ⲙⲛⲡⲁⲙⲁⲗⲏⲕϭⲟⲙ ⲉⲡⲣⲱⲙⲉ ⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗⲉⲧⲟⲩⲏϩ ⲛⲥⲱϥ ϫⲉ ϩⲛⲧⲉⲩⲛⲟⲩ

ⲉϥⲙⲓϣⲉ ⲙⲛ 25 ⲛⲧⲁϥϫⲣⲟ ⲉⲡⲁ

ⲛⲉⲧⲙⲓϣⲉ ⲛⲙ ⲙⲁⲗⲏⲕ ϩⲓⲧⲙ

ⲙⲁϥ- ⲡⲡⲱⲣϣ ⲉⲃⲟⲗ

ⲁϥϫⲟⲟⲥ ⲅⲁⲣ ⲛⲛⲉ ⲛⲉⲛϭⲓϫ ⲙⲙⲱⲧⲟⲩⲏϩ ⲛⲥⲱϥ ⲩⲥⲏⲥ-ϫⲉ ⲁⲓϯ ⲧⲉⲝⲟⲩ 30 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲥⲓⲁ ⲛⲏⲧⲛ ⲉ ⲟⲟⲥ ϫⲉ ⲓⲏⲥⲟⲩ

ϩⲱⲙ ⲉϫⲛⲛϩⲟϥ ⲟⲩⲡⲣⲟⲫⲏ

ⲙⲛⲛⲟⲩⲟⲟϩⲉ ⲧⲏⲥ ⲡⲉ-ⲁⲩⲱ ⲉϫⲛⲧϭⲟⲙ ⲁⲗⲗⲁ ϯⲥⲱⲧⲙ

659THE SERMO ASCETICUS

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Naples National Library IB9 fo 56r

ⲓⲁ

ⲉⲧⲉⲅⲣⲁⲫⲏ ⲉ ϭⲱⲃ ⲁⲗⲗⲁ ⲛϭⲟⲙⲥⲱϣ ⲉⲃⲟⲗ ϫⲉ ⲛ ϩⲓⲁⲅⲁⲡⲏ-ⲧⲁⲩⲕⲉⲧⲧⲏⲩ ⲙⲡⲣⲧⲣⲉⲛϭⲉⲛ

ⲧⲛ ⲉϩⲣⲁⲓ ⲉϫⲛⲧ ⲧⲥ ⲡⲁϣⲏⲣⲉ ⲉⲩ

ⲥⲛⲧⲉ ⲛⲛⲁⲡⲟⲥ 5 ⲧⲥⲁⲃⲟ ⲙⲙⲟⲕ ⲉ

ⲧⲱⲗⲟⲥ ⲙⲛⲛⲉⲡ ⲙⲓϣⲉ ⲉⲕⲙⲟⲩⲣⲣⲟⲫⲏⲧⲏⲥ- ⲙⲡⲇⲓⲁⲃⲟⲗⲟⲥ

ⲛⲧⲟⲕ ϩⲱⲱⲕ ⲉⲛⲉⲕⲟⲩⲉⲣⲏⲧⲉ

ⲡⲁϣⲏⲣⲉ ϩⲓⲧⲙ ⲙⲁⲩⲁⲁⲕ ⲉⲕⲡⲡⲱⲣϣ ⲉⲃⲟⲗ 10 ⲧⲱⲃϩ ϫltⲉgt ⲙⲡⲉⲣⲛⲛⲉⲕϭⲓϫ ⲉⲕⲉ ϫⲓⲧⲛ ⲉϩⲟⲩⲛ ⲉ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ ⲡⲓⲣⲁⲥⲙⲟⲥ ⲉⲕⲙⲁⲕ- ⲙⲟⲩⲣⲉ ⲉⲙⲡⲓ

ⲉⲕϣⲁⲛⲣϩⲟⲧⲉ ⲣⲁⲥⲙⲟⲥ ⲉⲣⲟⲕ

ϩⲏⲧϥ ⲙⲡⲛⲟⲩ 15 ⲙⲁⲩⲁⲁⲕ-ⲧⲉ ⲉⲕⲉⲉⲓ ⲉⲃⲟⲗ ⲟⲩⲛ ϩⲛϩⲃⲏⲩⲉⲉⲙⲓϣⲉ ⲙⲛⲛⲉⲕ ⲅⲁⲣ ⲉⲣⲉⲡⲣⲱⲙⲉ

ϫⲁϫⲉ ϩⲛⲟⲩϩⲓⲏ ϯ ⲙⲙⲟϥ ⲉⲣⲟⲟⲩⲉⲩⲉϭⲱⲧⲡ ϩⲁ ⲉϥⲙⲟⲩⲣ ⲙⲡⲇⲓⲁ

ⲧⲉⲕϩⲏ ⲛⲥⲁϣϥ 20 ⲃⲟⲗⲟⲥ ⲉⲣⲟϥ ⲙⲁⲩ

ⲛϩⲓⲏ- ⲁⲁϥ-ⲛⲉⲕϫⲁϫⲉ ⲉⲧϯ ⲟⲩⲥⲁ ⲛⲕⲟⲧⲥ ⲅⲁⲣ

ⲛⲙⲙⲁⲕ ⲛⲉ ⲙ ⲡⲉ ⲡⲇⲓⲁⲃⲟⲗⲟⲥⲙⲉⲉⲩⲉ ⲉⲧϯ ⲛⲙ ϣⲁϥⲉⲛ ϩⲉⲛϩ

ⲙⲁⲕ- 25 ⲃⲏⲩⲉ ⲅⲁⲣ ⲛⲁⲅⲁⲁⲓϯ ϭⲉ ⲛⲁⲕ ⲡⲁ ⲡⲏ ⲙⲡⲣⲱⲙⲉ

ϣⲏⲣⲉ ⲛⲟⲩϭⲟⲙ ϣⲁⲛⲧⲉϥⲉⲛⲧϥ

ⲉⲃⲟⲗ ϩⲓⲧⲙⲡ ⲉⲧϭⲟⲣϭⲥ ϩⲉⲛⲛⲟⲩⲧⲉ ⲧⲁⲣⲉⲕ ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ 30 ϣⲛϩⲧⲏϥ ⲛⲙⲁⲕ ⲧⲏⲣⲟⲩ- ⲛⲟⲩϫ ⲛϥⲧⲉϩⲛⲧⲁⲡⲛⲟⲩⲧⲉ ⲅⲁⲣ ⲡⲉⲕⲟⲩⲱϣ

ϯ ⲛⲁⲛ ⲁⲛ ⲛⲟⲩ ⲙⲛⲧⲁⲅⲁⲡⲏⲡⲛⲁ ⲙ ⲙⲛⲧ

ALIN SUCIU660

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Naples National Library IB9 fo 56v

ⲓⲃ

ⲛϥⲧⲱϩ ⲙ ⲉⲓⲧⲁ ⲉⲕϩⲙⲟⲟⲥ

ⲡⲉⲧⲥⲁϣⲉ ⲙⲛ ϩⲛⲧⲙⲏⲧⲉ ⲛ

ⲡⲉⲧϩⲟⲗϭ - ϩⲛⲣⲱⲙⲉ ϥⲓⲧⲱⲃϩ ϭⲉ ⲙⲡ ⲡⲉⲕⲣⲟⲟⲩϣ

ⲛⲟⲩⲧⲉ ⲡⲁϣⲏ 5 ⲙⲁⲩⲁⲁⲕ ⲉⲕⲣⲉ ϫⲛⲛⲉⲕⲉⲓ ϣⲁⲛⲛⲁⲩ ⲉϩⲱⲃ

ⲉⲛⲉϥϩⲁϭⲉ- ⲛⲓⲙ ⲙⲟϣⲧⲕⲉⲩⲉⲣϩⲁⲗ ⲅⲁⲣ ⲙⲡ ϫⲉ ⲉⲛⲉⲁⲕⲉⲛ

ⲣⲉϥϣⲙϣⲉ ⲡϫⲏ ⲉⲃⲟⲗ ϩⲙ

ⲛⲟⲩⲧⲉ ϩⲛϩⲉⲛ 10 ⲡⲉⲕⲃⲁⲗ-ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ ⲁⲩⲱ ⲙⲡⲣϫⲓ ⲗⲁ

ⲛⲟⲩⲧⲉ- ⲁⲩ ⲛϣⲁϫⲉ ⲛⲧⲉ

ⲛⲑⲉ ⲛⲁⲇⲁⲙ ⲗⲁⲁⲩ ⲉϩⲟⲩⲛ ⲉ

ⲛⲧⲁⲩⲉⲣ ⲣⲱⲙⲉ ⲉⲙϩⲁⲗ ⲙⲙⲟϥ ϩⲛ 15 ⲡⲉⲛⲉⲕⲃⲁⲗ ⲛⲁⲩ

ⲟⲩⲥⲙⲏ ⲙ ⲙⲛⲧ ⲉⲣⲟϥ ⲛⲧⲉⲛⲉⲕⲛⲟⲩⲧⲉ ⲁϥ ⲙⲁⲁϫⲉ ⲥⲟⲧⲙⲟⲩⲧⲉϩ ⲡⲉⲧϩⲟⲗϭ ⲛⲅϥⲓ ⲙⲡⲉϥⲛⲟ

ⲙⲛⲡⲉⲧⲥⲁϣⲉ- ⲃⲉ ⲛⲅⲧⲁⲗⲟϥ ⲉ

ⲣⲟⲉⲓⲥ ϭⲉ ϩⲱⲱⲕ 20 ϫⲱⲕ-ⲉⲧⲉⲙϯϩⲓⲛⲏⲃ ⲉⲧⲃⲉ ⲡϣⲁϫⲉ

ⲛⲛⲉⲕⲃⲁⲗ ⲣⲉⲕ ⲉⲧⲥⲏϩ ϫⲉ ⲉⲧⲉ

ⲣⲓⲕⲉ ⲛⲛⲉⲕⲃⲟⲩ ⲧⲛⲟ ⲛϩⲏⲏⲃⲉ

ϩⲉ ϫⲉ ⲉⲕⲉⲉⲣ ⲉϫⲛⲛⲉⲛⲟⲃⲉ ⲛ

ⲃⲟⲗ ⲛⲑⲉ ⲛⲟⲩ 25 ⲛⲉⲧϩⲓⲧⲟⲩⲱ

ϭⲁϩⲥⲉ ⲉⲃⲟⲗ ϩⲛⲟⲩ ⲧⲉⲛ ⲉⲧⲉⲧⲛϩⲁϭⲉ ⲁⲩⲱ ⲛ ⲱⲡ ⲙⲡⲉⲩϣⲱ

ⲑⲉ ⲛⲟⲩϩⲁⲗⲏⲧ ⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛⲉⲃⲟⲗ ϩⲛⲟⲩⲡⲁϣ- ⲛⲉ ⲉⲕϣⲁⲛ

ϩⲉⲛϩⲁⲣⲉϩ ⲛⲓⲙ 30 ⲱⲡ ⲙⲡϣⲱⲱⲧ

ϩⲁⲣⲉϩ ⲉⲡⲉⲕ ⲙⲡⲉⲧϩⲓⲧⲟⲩϩⲏⲧ ϩⲛϩⲓⲟ ⲱⲕ ϫⲉ ⲛⲟⲩⲕ

ⲟⲩⲉ ⲅⲁⲣ ⲛⲱⲛϩ ⲛⲉ ⲙⲉⲕⲕⲣⲓⲛⲉⲛⲉ ⲉⲃⲟⲗ ϩⲛⲛⲁⲓ- ⲛⲗⲁⲁⲩ ⲙⲉⲕ

661THE SERMO ASCETICUS

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Venice Marciana 192 fo 100r

ⲓⲅ

ϫⲓⲥⲉ ⲛϩⲏⲧ ⲉϫⲉⲛ ϩⲙⲡⲉⲕⲥⲙⲟⲧⲗⲁⲁⲩ ⲁⲗⲗⲁ ⲉⲣⲉⲡⲉⲕϩⲏⲧ

ϣⲁⲕϥⲓ ϩⲁϩⲱⲃ ⲟ ⲛⲑⲉ ⲛⲟⲩⲕⲱϩⲧ

ⲛⲓⲙ ⲉⲧⲃⲉ ⲧⲁ ⲉϩⲟⲩⲛ ⲉⲡⲛⲟ

ⲅⲁⲡⲏ ⲙⲡⲛⲟⲩ 5 ⲃⲉ-ⲧⲉ- ⲙⲡⲉⲣϣⲱⲡⲉ ⲉⲕ

ϣⲱⲡⲉ ⲛⲭⲣⲏⲥ ⲃⲏⲗ ⲉⲃⲟⲗ ϩⲙⲧⲟⲥ ⲡⲁϣⲏ ⲡⲉⲕϩⲏⲧ ϣⲱ

ⲣⲉ ϫⲉ ⲛⲉⲧⲟ ⲛ ⲡⲉ ⲛⲧⲟϥ ⲉⲕ

ⲭⲣⲏⲥⲧⲟⲥ ⲛⲉⲧ 10 ⲧⲟⲣϩ ϩⲛϩⲱⲃ

ⲛⲁⲟⲩⲱϩ ϩⲓϫⲙ ⲛⲓⲙ-ⲡⲕⲁϩ ⲁⲩⲱ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕϩⲏⲧ

ⲛⲃⲁⲗϩⲏⲧ ⲛⲉⲧ ⲉⲉⲣϫⲟⲉⲓⲥ ⲉⲣⲟⲕⲛⲁϣⲱϫⲡ ϩⲓ ⲁⲗⲗⲁ ⲁⲣⲓϫⲟⲉⲓⲥ

ϫⲱϥ- 15 ⲛⲧⲟϥ ⲉⲡⲉⲕ

ⲁⲩⲱ ϫⲉ ⲧⲁⲅⲁⲡⲏ ϩⲏⲧ-ϣⲁⲥⲉⲣⲭⲣⲏⲥ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛ

ⲧⲟⲥ ⲉϥϫⲱ ⲙ ⲥⲁⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲟⲥ ϫⲉ ⲉⲕϣⲁⲛ ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ 20 ϩⲏⲧ ⲟⲩⲁϩϥ ⲛ

ⲁⲣⲓⲭⲣⲏⲥⲧⲟⲥ ⲥⲱⲕ-ϩⲓⲃⲁⲗϩⲏⲧ ⲧⲁ ⲙⲡⲉⲣⲥⲱⲧⲙ ⲛⲥⲁⲣⲉⲕϩⲉ ⲉⲡⲉⲟⲟⲩ ⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲡⲛⲟⲩⲧⲉ- ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲙⲡⲉⲣϣⲱⲡⲉ ⲛⲑⲉ 25 ϩⲏⲧ ⲛⲧⲟϥ ⲥⲱ

ⲛⲛⲉⲓϣⲟⲛⲧⲉ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲧⲣⲏⲧ ϩⲓϫⲛⲛ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕ

ⲧⲟⲟⲩ ⲉⲧⲉ ⲡⲛⲟⲩ ϩⲏⲧ ⲉⲉⲣⲛⲟⲩⲧⲉ

ⲧⲉ ⲡⲉϣⲱⲡⲉ ⲛⲁⲕ ⲁⲗⲗⲁⲛⲧⲟϥ ⲛⲑⲉ ⲛⲟⲩ 30 ⲙⲁⲣⲉⲡⲉⲕϩⲏⲧ

ⲕⲁϣ ⲉϥⲣⲏⲧ ϩⲓ ⲛⲧⲟϥ ⲥⲱⲧⲙϫⲛⲟⲩⲙⲟⲟⲩ ⲉⲧⲉ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ-ⲡⲛⲟⲩⲛ ⲡⲉ ⲕⲟⲩⲱϣ ⲉⲥⲱⲧⲙ

ϣⲱⲡⲉ ⲉⲕⲙⲟⲧⲛ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ

ALIN SUCIU662

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Venice Marciana 192 fo 100v

ⲓⲇ ⲓⲁ

ⲡⲁϣⲏⲣⲉ ⲛⲅ ⲉⲡϫⲓⲛϫⲏ-ⲛⲁⲟⲩⲱϣ ⲁⲛ ⲁⲩⲱ ⲟⲛ ϫⲉ ⲁⲛltⲁgt

ⲉⲥⲱⲧⲙ ⲛⲥⲁ ⲁⲛⲟⲙⲓⲁ ϫⲓⲥⲉ

ⲛⲉⲕⲟⲩⲱϣ ⲉⲧⲁⲁⲡⲉ ⲁⲩϩⲛⲅⲥⲱⲧⲙ ⲛⲥⲁ 5 ⲣⲟϣ ⲉϫⲟⲓ ⲛ

ⲡⲛⲟⲩⲧⲉ- ⲑⲉ ⲛⲟⲩⲉⲧⲡⲱ

ⲡⲟⲩⲱϣ ⲙⲡⲛⲟⲩ ⲉⲥϩⲟⲣϣ -ⲧⲉ ⲡⲉ ϩⲁⲣⲉϩ ⲉ ⲧⲉⲛⲛⲁⲩ ⲅⲁⲣ ϫⲉ

ⲛⲉϥⲉⲛⲧⲟⲗⲏ ⲉⲣϣⲁⲛⲡⲣⲱ

ⲉⲕϣⲁⲛϩⲁⲣⲉϩ 10 ⲙⲉ ⲧⲟϭϥ ⲉⲡⲛⲟⲩ

ⲅⲁⲣ ⲉⲛⲉϥⲉⲛⲧⲟ ⲧⲉ ϣⲁϥⲗⲟ ⲉϥ

ⲗⲏ ⲕⲛⲁϣⲱ ϩⲟⲣϣ ⲛⲛⲟⲃⲉⲡⲉ ⲉⲟⲩⲉⲛϭⲟⲙ ϣⲁⲣⲉⲡϣⲁϫⲉ

ⲙⲙⲟⲕ ϩⲛⲛⲉⲕ ⲙⲡⲥⲱⲧⲏⲣ

ϩⲃⲏⲩⲉ ⲧⲏⲣⲟⲩ 15 ϫⲱⲕ ⲉⲃⲟⲗ ⲉ

ⲁⲩⲱ ⲡⲉⲕϩⲱⲃ ϫⲱϥ ϫⲉ ⲉⲧⲉ

ⲛⲁϣⲱⲡⲉ ⲛ ⲧⲛϣⲁⲛϭⲱ ϩⲙ

ⲥⲱⲧⲡ ϫⲉ ⲛⲉϥ ⲡⲁϣⲁϫⲉ ⲧⲉⲉⲛⲧⲟⲗⲏ ⲛⲥⲉ ⲧⲛⲛⲁⲥⲟⲩⲉⲛ ⲧ

ϩⲟⲣϣ ⲁⲛ- 20 ⲙⲉ ⲁⲩⲱ ⲧⲙⲉ

ⲉϥⲱϣ ⲉⲃⲟⲗ ⲟⲛ ⲛⲁⲉⲣⲧⲏⲩⲧⲛ

ϫⲉ ⲁⲙⲏⲓⲧⲛ ϣⲁ ⲛⲣⲙϩⲉ-ⲣⲟⲓeuroⲟⲩⲟⲛ ⲛⲓⲙ ⲉϥϫⲱ ⲙⲙⲟⲥ

ⲉⲧϩⲟⲥⲉ ⲁⲩⲱ ⲉ ϫⲉ ⲡⲛⲟⲩⲧⲉ ⲛⲁ

ⲧⲟⲧⲡ ⲁⲩⲱ 25 ⲉⲣⲧⲏⲩⲧⲛ ⲛⲁⲛⲟⲕ ϯⲛⲁϯ ⲉⲙ ⲣⲙϩⲉ ⲉⲛⲉⲧⲛ

ⲧⲟⲛ ⲛⲏⲧⲛ - ⲛⲟⲃⲉ ⲉⲃⲟⲗⲁⲩⲱ ⲟⲛ ϥⲱϣ ϫⲉ ⲡⲛⲟⲩⲧⲉ

ⲉⲃⲟⲗ ⲟⲩⲃⲉ ϩⲟⲓⲛⲉ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲡ

ⲉⲩϩⲟⲥⲉ ⲉⲡϫⲓⲛ 30 ⲣⲱⲙⲉ-ϫⲏ ⲛⲑⲉ ⲉⲧ ⲉⲃⲟⲗ ϫⲉ ϥⲥⲏϩ ϫⲉ

ⲥⲏϩ ϫⲉ ⲁϩⲣⲟⲟⲩ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲛⲛⲉⲧϩⲟⲥⲉ ⲥⲉϩⲟⲥⲉ ⲛⲉⲧⲟⲩⲧⲃⲃⲟ

663THE SERMO ASCETICUS

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Oxford Bodleian Library MS Copt F 157(P)r

TRANSLATION

[A] Unknown number of lines missing

7 [ ] and do not quarrel about anything10 [Do] not be hard [so that] you do not die before

your [time]54

11 [Do not] be O [my] son [ ]

Unknown number of lines missing21 [ ] [run immediately from] all [these things] [Do not] be

[ ] O my [son] but be [meek] for the [meek will] inheritthe earth55

Unknown number of lines missing23 [ ] and [the] Devil [will not have] power [over you] Be

[calm] and humble with all people

[A] BnF Copte 1321 fo 87r + BnF Copte 1332 frag 42Cv

c20 lines missing c20 lines missing[ ] [ ] [ⲁⲩⲱ ⲛϩⲟⲙⲟⲟⲩ][ⲕ]ⲁ ⲣⲡⲟⲥ ϥ [ⲛⲁⲧ] ⲥⲓⲟⲛ [ ⲧⲉⲛⲟⲩ]ⲃⲃⲟϥ- ⲁⲩⲱ [ⲛⲟⲩⲟⲉⲓϣ]ⲁ [ⲅ]ⲱⲛⲓⲍⲉ ϭ [ⲉ] ⲡⲁ ⲛⲓⲙ[ ϣⲁⲉⲛⲉϩ]ϣⲏⲣⲉ ⲧⲁⲣⲉⲕ ⲛⲉⲛ[ⲉϩ ϩⲁ]ϭⲱ ϩⲛⲛⲁⲡⲧⲃ ⲙⲏ [ⲛ-]ⲃⲟ ⲧⲏⲣⲟⲩ ⲉⲓⲧⲉ ϩⲛⲛⲉⲕⲃⲁⲗⲉⲓⲧⲉ ϩⲙⲡⲉⲕ

ϩⲏⲧ ⲧⲁⲣⲉⲕⲉⲓ[ⲉⲧ]ⲉ ⲕⲁⲣⲭⲏⲛⲑⲉ ⲛⲛⲉⲓⲕⲟⲩⲓ

ⲛϣⲏⲣⲉ ⲛⲧⲁmargin

54 Eccles 71755 Matt 55

ALIN SUCIU664

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24 Look at [your] teacher how [he] walked [in] humbleness[setting] for us [a model] so that [ ]56

[B] Unknown number of lines missing28 [Look at] Isaiah [crying] out and [saying] lsquo[Our] entire

righteousness is like [a] menstrual ragrsquo57 [before] you29 [And our] Lord [instructed] those [who followed] him lsquoIf

you [do] every[thing] that [has been] ordered [to you] [ ]58

Unknown number of lines missing29a Look at the tax collector my [son] whom God praised for

his humbleness31 Walk in poverty my [son] for [the] poverty [humbles] the

person59 Do not [ ] [ ] according to the [commandment] of[Christ] so that you [devote yourself to] God [and] God [ ] you

32 Devote yourself to [God] [ ] his sweetness and you will[know his] wish

One leaf missing[C] 38 [Sitting] in your cell be like a master-pilot who steers

his ship60 observing the wind from which side it comes to youwhether comes the good wind or comes the bad wind Be strongin the battle and cry out lsquoArise north wind and come southwind and blow in my garden so that my spices give scentrsquo61

39 Sitting in your cell my son do not be like a judge40 Do not weary of praying and you will be heard41 While you are in a labour look for rest42 My son give yourself to God with all your strength so that

he fights for you62 protects you gives you power and fights withthose who fight against you For you shall not be able to do any-thing apart from God but if the person supplicates God thenGod gives him power watches him fills him with wisdom andunderstanding and leads him with his counsel63

[B] BnF Copte 1321 fo 87v + BnF Copte 1332 frag 42Cr

[C] Venice Marciana 192 fo 99r (p 1)

56 1 Pet 22157 Isa 64558 Luke 171059 Prov 10460 Cf 4 Macc 7161 S of S 41662 Cf Exod 141463 Cf Ps 7224

665THE SERMO ASCETICUS

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43 Sitting in your cell do not be wandering forth Pay atten-tion [D] how you sit Do not become like a beast that hastens afterthe person but rather be the person who drives the beast Sittingin your cell have a guard to you Do not have the body in the cellwhile your heart is in Egypt but make your body a temple ofGod64 and strengthen your thoughts so that you obtain for your-self the stable thought

43a Sitting in your cell do not let your mind exalt with you orexalt yourself by the deliberation of your mind65 or praise your-self alone for God detests those who praise themselves alone66

but he looks upon the prayer of those who are humble67 Sittingin your cell do not have any fetters It is sufficient (to do) foreach day its works68 so that you remain calm Guard yourself notto commit sin Sitting in your cell persist in your prayers fastsand the fight of your heart so that you abide in the things that be-long to the purity of the heart for without peace and holiness [E]no one will see God69

44 Sitting in your cell if a brother brings reports against youdo not let your heart be concerned with them so that you remaincalm and your heart remains quiet for many are the thoughts ofthe cell

45 Sitting in the cell keep recitation in your mouth If youstop put a guard to you or else you are led astray so that you re-main in the pure things and the Holy Spirit befriends you Sittingin your cell seek after the blameless thought and the thought ofGod makes him a member of your household so that he over-comes all the thoughts that fight against you For the thought ofGod which is the reason is the king of the passions70

46 Sitting in your cell fight against yourself so that you obtainthe grace of the cell for the cell has grace

[D] Venice Marciana 192 fo 99v (p 2)[E] Naples National Library IB9 fo 52r (p 3)

64 Cf 1 Cor 31665 Sir 6266 1 Clement 30667 Ps 1011868 Cf Matt 63469 Cf Heb 121470 Cf 4 Macc 17 13 182 The idea that reason rules over passions is

based on 4 Macc 11 ff

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47 Sitting in your cell do not teach yourself to pine for a persondo not let a person wait for you and also do not wait for a person sothat you remain calm but because of the commandment of Godsupport those who come to you If a brother [F] spends a Sundaywith you support him because of the commandment of God If abrother comes to the monastery71 while you are in it support himuntil he finds a cell because of the commandment of God And doaccording to your capacity that which depends on you for you alsoif you go to a monastery you want to be helped For this is the com-mandment of God and these are the works of the cell my son

48 If you come out from the cell be careful72 so that you donot bring out the laden ship and empty it and you do not walk bythe sight of your eyes and the hearing of your ears Stay safe myson and let all the things that you see be profitable to you so thatyou return calm to your cell

49 Sitting in your cell my son have constantly the thought ofGod in your heart and his fear shall encircle you

50 For the fear of God drives out from the soul all sin corrup-tion and transgression

51 The one who has obtained the fear of God has obtained allgrace The one who has the fear of God has [G] treasuries filledwith all good things For the fear of God delivers the person fromsin and it is in the fear of God that everyone turns away from evil

52 Sitting in your cell keep the judgement before you and per-form the things of life Gird yourself about your loins with theteaching73 and you shall trample upon your bruised enemies

53 Do not be undisciplined my son but fear God and keep hiscommandments74

54 My son do not be the slave of your cowardice75 for humanglory Guard yourself against vainglory or else God shall scatteryour bones76

[F] Naples National Library IB9 fo 52v (p 4)[G] Naples National Library IB9 fo 53r (p 5)

71 Literally lsquomountainrsquo a word which designates a monastery or a monas-tic settlement

72 Literally lsquohold your heartrsquo73 Cf Eph 61474 Eccles 121375 Literally lsquoof his cowardicefearrsquo The Qasr el-Wizz fragment has lsquoof his

desire and his fearrsquo The Sahidic text is perhaps corrupted at this point theGreek reads μὴ γίνου δοῦλος τοῦ θελήματος σου ἕνεκα δόξης ἀνθρωπίνης

76 Cf Ps 526 Ezek 65

667THE SERMO ASCETICUS

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55 Do your entire work for God77 for God is not unjust to re-ward you according to your work78

56 Cleanse your heart my son so that God listens to youimmediately

56a Present yourself approved to God79

57 Do not restrain yourself and strive day after day and do notbe negligent so that your time does not cease from you and youcurse the day you were born

58 I bid you my son [H] do not walk with a person fromwhom you will not profit so that you do not fall upon your faceDo not walk with an angry person80 Do not befriend a slandererDo not walk with a drunkard Do not befriend an irascible personDo not walk with a garrulous person so that you become meekfor the meek will inherit the earth81 Do not befriend a hasty per-son Do not walk with a person who is friend with a woman or achild nor be friends with a woman Do not walk with someoneyounger than you so that you are not confused and do notgo backwards

59 If you make a friend let him be a believer a personwhose work surpasses yours a God-loving person a personwho does not look at the things of this world for it is thethings of this world that separate the person from God Do notbe friends with a person on account of the things of this worldfor it is the things of this world that separate the personfrom God

60 Rather be friends with a God-loving pauper a humble pau-per a hospitable pauper a pauper girded with the fear of God apauper who carries the cross a pauper who gives heed to God andhas a guard on his mouth82

61 My son befriend [I] everyone who fears God and keeps hiscommandments83

[H] Naples National Library IB9 fo 53v (p 6)[I] Naples National Library IB9 fo 54r (p 7)

77 Cf Col 32378 Following the Qasr el-Wizz fragment codex MONBON has lsquoyour heartrsquo

Cf Heb 61079 2 Tim 21580 Cf Prov 222481 Matt 5582 Cf Ps 140383 Cf Eccles 1213

ALIN SUCIU668

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62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

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67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

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67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

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70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

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73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

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Page 8: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

among Coptic scribes to start anew the pagination of a manu-script while keeping consecutive the numbering of the quires25

This scribal practice can be misleading when we attempt to re-construct the succession of the leaves in fragmentary codices likethose from the White Monastery However as in the case ofMONBON the recovery of the signature of the quires proves tobe providential for the codicological reconstruction It can beestablished thus that the aforementioned cluster of folios repre-sents most of the manuscriptrsquos eleventh quire except for the firstleaf which has either been lost or not yet found Finally BodleianLibrary MS Copt F 157(P) is a small fragment having on itsrecto the end of sect107 and the beginning of sect108 which is the lastof the Sermo asceticus The verso of this fragment features vestigesof the codexrsquos colophon26

ⲙⲏ]ⲛⲁ ⲉⲗⲁⲭ ⲇ ⲓ ⲕ(ⲁⲓ) [ ]ⲇ ⲓ ⲕ(ⲁⲓ) ⲙⲁⲑⲉ [ⲟⲥ]2 ]ⲁⲡⲁ ⲭⲁⲏⲗ ⲡϣⲏⲣ ⲉ [ⲙ_ⲡ]ⲁⲧⲏⲣⲙ

ⲕⲁ]ⲗ ⲁⲙⲱⲛ ϩⲙ_ⲡⲧⲟϣ ⲡⲓⲟⲙ ϣⲗⲏⲗ ⲉϫ4 [ⲱⲛ ⲉⲡⲛⲟⲩⲧⲉ ⲕ]ⲱ ⲛⲁⲛ ⲉ_ ⲃⲟⲗ ⲙ_ⲡⲁϣⲁⲓ ⲛ_ⲛ ⲉⲛⲟ ⲃ ⲉ

] ⲁⲡⲕⲟⲥⲙⲟⲥ ⲧⲏⲣϥ_ ⲁⲩⲱ ⲛϥϯⲭ ⲁⲣ

6 [ⲉⲡⲉⲛⲕⲟⲩⲓ ⲛ_ ϩⲱⲃ ⲛ_ϭ]ⲓϫ ⲉⲧϭⲟϫⲃ_ ϫⲉ ⲙ_ⲡⲁⲧⲉⲛⲛⲟⲓ ⲕⲁ ⲗ[ⲱⲥ ⲁⲗⲗⲁ ⲉ_ϫⲓⲥⲃ]ⲱ ϥⲓ ϩⲁⲣⲟⲛ ⲉⲧⲃⲉ ⲡⲟⲥ ⲡⲁⲛⲧⲱⲕ ⲣ

8 [ⲁⲧⲟⲣ ⲁⲩⲱ ⲉϣⲱⲡⲉ] ⲁⲛϣⲱⲃⲧ_ ⲛ_ⲟⲩⲗⲉⲝⲓⲥ ϫⲉ ⲛⲧ ⲁⲛ[ⲥϩⲁⲓ ]ⲛⲟⲩⲧ ⲉ ⲙⲁⲩⲁϥ -

[ ] [Me]na the very humble deacon and [ ] the deacon andMatthe[w]

2 [ ] Apa Chael the son [of P]aterm[oute ][ ] Kalamon in the nome Fayyum Pray over

4 [us that God] forgives the multitude of our sins

25 For similar examples of discontinuous pagination in White Monasterycodices see eg E Lucchesi lsquoDeux nouveaux fragments sahidiques duPanegyrique de Gregoire le Thaumaturge par Gregoire de Nyssersquo AnalectaBollandiana 122 (2004) pp 277ndash82 at 279 T Orlandi lsquoUn codice copto delldquoMonastero Biancordquo Encomii di Severo di Antiochia Marco EvangelistaAtanasio di Alessandriarsquo Le Museon 81 (1968) pp 351ndash405 at 354ndash5 ASuciu lsquoCoptic Scribes and Manuscripts Dated and Datable Codices from theMonastery of Apa Shenoute I The Codices Inscribed by Victor Son ofShenoute (First Half of the 12th Century)rsquo Journal of Coptic Studies 16(2014) pp 195ndash215 at 207

26 This colophon was not edited in A van Lantschoot Recueil des colophonsdes manuscrits chretiens drsquoEgypte (Bibliotheque du Museon 1 Leuven J-BIstas 1929)

635THE SERMO ASCETICUS

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As is apparent from the information provided in the colophonthe manuscript was produced by several scribes including thedeacons Mena and Matthew However palaeographical argu-ments indicate that the deacon Matthew of Touton inscribed allthe fragments of the Sermo asceticus This scribe from theFayyum who had a distinctive handwriting copied several codi-ces for the White Monastery including two which are dated 656Era of the Martyrs (frac14 939ndash40 CE)27 On their basis we can safelydate the White Monastery manuscript of the Sermo asceticus tothe second quarter of the tenth century

Given that more than one scribe seems to have been involved incopying the White Monastery codex of the Sermo asceticus it isdifficult to establish which other fragments from the WhiteMonastery belonged to the same manuscript as it may beexpected to feature different handwriting styles Nevertheless itis impossible to attribute the fragments of the Sermo asceticus toMONBBQ one of the White Monastery codices that contain theSahidic version of Abba Isaiah of Scetisrsquo Asceticon as has beenproposed28 While it is true that Matthew of Touton both copied

[ ] the whole world and gives grace6 [to our little work of the] humble [hand] for we have not yetapprehended well [but still learn] Tolerate us because of theLord the Al-

8 [mighty and if] we corrupted a word for we have[transcribed] [ ] God alone

27 The colophons of these two manuscripts are edited in van LantschootRecueil des colophons pp 86ndash90 (frac14 nos 54ndash5) The first manuscript contains anencomium on the archangel Gabriel attributed to John Chrysostom see ELucchesi lsquoDeux temoins coptes de lrsquohomelie sur lrsquoarchange Gabriel attribueea Jean Chrysostomersquo Analecta Bollandiana 129 (2011) p 324 The colophonof this codex which does not have a CMCL siglum yet has survived on theverso of the fragment Vienna euroOsterreichische Nationalbibliothek K 351 Thesecond dated manuscript is MONBOQ which contains a sermon on theAscension attributed to Athanasius of Alexandria (CPG 2198 clavis coptica0446) and another one on Pentecost attributed to John Chrysostom (CPG4536 clavis coptica 0165) Apparently Matthew of Touton inscribed onlypages 84ndash92 of this codex including the colophon The first part of the manu-script came from the pen of another scribe who is not named in Matthewrsquoscolophon On the codicological reconstruction of MONBOQ see A SuciulsquoThe Borgian Coptic Manuscripts in Naples Supplementary Identificationsand Notes to a Recently Published Cataloguersquo Orientalia Christiana Periodica77 (2011) pp 299ndash325 at 317ndash19

28 Lucchesi lsquoUne version copte du Sermo asceticus drsquoEtienne le Thebainrsquop 252 lsquo[d]es indices codicologiques pointent du doigt lrsquoAsceticon drsquoIsaeuroıersquo

ALIN SUCIU636

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codex MONBBQ and collaborated in the production of MONBON a codicological detail precludes us from merging them into a sin-gle manuscript As has been explained above from the codex of theSermo asceticus has survived almost the totality of the eleventh quirewhich is paginated anew from 1 to 14 However from MONBBQare extant the last folio of quire 13 (Berlin Staatsbibliothek 1613fo 8) and the first of quire 14 (Vienna euroOsterreichischeNationalbibliothek K 9766) which are paginated 206 and 207 re-spectively29 This clearly demonstrates that the pagination of thecodex containing the Asceticon of Abba Isaiah did not start again withquire 11 This codicological argument eliminates the possibility ofattributing the fragments of Stephen the Thebanrsquos Sermo asceticus tothe same manuscript as theAsceticon of Abba Isaiah

Additionally to the White Monastery codex MONBON twofragmentary parchment leaves discovered in 1965 at Qasr el-Wizzin Nubia attest a portion of the Sermo asceticus (sectsect53ndash8)30 Theybelonged to a codex of small dimensions similar in format andpalaeographical aspect to the Sahidic manuscripts from theMonastery of Apa Jeremias at Saqqara31 On the basis of thispalaeographical resemblance to the Apa Jeremias codices whichare more or less securely dated around 600 CE we can tentativelydate the Qasr el-Wizz fragments of the Sermo asceticus to the latesixth or early seventh century32

Finally an ostracon containing the library catalogue of theMonastery of Apa Elias of the Rock in the Theban region prob-ably datable to the seventh century mentions that this monasterypossessed a book which included one or more discourses by ApaStephen the Anchorite (ⲁⲡⲁ ⲥⲧⲉⲫⲁⲛⲟⲥ ⲡⲁⲛⲁⲭⲱⲣ(ⲓⲧⲏⲥ))33 As

29 For the codicological reconstruction of this manuscript see Suciu lsquoTheBorgian Coptic Manuscriptsrsquo pp 307ndash9

30 There are two other palaeographically related fragments from the samecodex but their content has not yet been identified Dr Alexandros Tsakos(Bergen University) will soon publish the Coptic literary material from Qasrel-Wizz these fragments included

31 As I have checked only some black-and-white photographs of the frag-ments duly provided to me by A Tsakos I am not able to give the exactmeasurements of the leaves Presumably the fragments are kept today in theCoptic Museum in Cairo together with the other manuscripts found duringthe excavations at Qasr el-Wizz

32 On the dating of the manuscripts from the monastery of Apa Jeremias seeH Thompson The Coptic Version of the Acts of the Apostles and the PaulineEpistles in the Sahidic Dialect (Cambridge Cambridge University Press 1932) p x

33 R-G Coquin lsquoLe Catalogue de la bibliotheque du couvent de Saint-Elieldquodu rocherrdquo (ostracon IFAO 13375)rsquo Bulletin de lrsquoInstitut FrancaisdrsquoArcheologie Orientale 75 (1975) pp 207ndash39 at 211

637THE SERMO ASCETICUS

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Lucchesi has suggested it is likely that Stephen the Theban ismeant here34 Indeed the lemma of Stephenrsquos Commandments inParis BnF Grec 1598 calls him lsquoAbba Stephen the Anchoritersquo(Ἐντολαὶ τοῦ α ββᾶ Στεφάνου του α ναχωρητου) Unfortunately it isnot possible to know from the laconic reference in the ostracon ifthe Monastery of Apa Elias possessed a copy of the Sermo asceti-cus or of some other writing of Stephen the Theban

WAS THE SERMOASCETICUS ORIGINALLY WRITTEN IN COPTIC

In his thirty-ninth festal letter written for the occasion ofEaster 367 Athanasius of Alexandria included a list of biblicalbooks that he considered canonical35 Furthermore he mentionedother writings that although not part of the canon are useful forthe catechumens the Wisdom of Solomon Sirach EstherJudith Tobit the Didache (CPG 1735) and the Shepherd ofHermas (CPG 1052)

Although Athanasius warns that these texts are the only onesinvested with divine authority it does not mean that his proposalwas accepted as quod ubique quod ab omnibus There is rather goodevidence that long after Athanasius issued his paschal letterEgyptian Christians continued to use apocryphal and deutero-canonical books while at the same time they received with cir-cumspection the Apocalypse of John which was regarded ascanonical by the patriarch of Alexandria36 For example the

34 E Lucchesi lsquoRetractatio a propos de lrsquoidentification drsquoEtienne leThebainrsquo Analecta Bollandiana 125 (2007) pp 15ndash16 Lucchesi had proposedearlier that Stephen must be identified with the homonymous author mentionedby Palladius in Historia Lausiaca 114 and 553 see E Lucchesi lsquoVerslrsquoidentification drsquoEtienne de Thebesrsquo Analecta Bollandiana 116 (1998) p 106

35 The relevant passage can be found in S Athanase Lettres festales et pas-torales en copte ed L T Lefort 2 vols (CSCO 150ndash1 Scriptores coptici 19ndash20 Louvain Imprimerie orientaliste L Durbecq 1955) vol 1 pp 18ndash19(Sahidic text) vol 2 pp 36ndash7 (French translation) A Camplani Atanasio diAlessandria Lettere festali Anonimo Indice delle Lettere festali (Letture cris-tiane del primo millennio 34 Milan Paoline 2003) pp 510ndash11 On the back-ground of Athanasiusrsquo thirty-ninth festal letter see eg D Brakke lsquoCanonFormation and Social Conflict in Fourth-Century Egypt Athanasius ofAlexandriarsquos Thirty-Ninth Festal Letterrsquo Harvard Theological Review 87(1994) pp 395ndash419 Brakke lsquoA New Fragment of Athanasiusrsquos Thirty-NinthFestal Letter Heresy Apocrypha and the Canonrsquo Harvard Theological Review103 (2010) pp 47ndash66 Camplani Atanasio di Alessandria pp 498ndash503

36 It is not surprising that in the early phase of Coptic literature to whichbelong authors like Pachomius Paul of Tamma Shenoute and Besa one canhardly find any reference to the Apocalypse of John On the contrary the useof this text increases notably only after the seventh century CE It is likely that

ALIN SUCIU638

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writings of Paul of Tamma which have literary connections withthose of Stephen the Theban contain quotations from and allu-sions to the Acts of Paul and Thecla (CANT 211III) the Acts ofAndrew and Matthias in the City of the Cannibals (CANT 236)the Physiologus (CPG 3766) and the Apocalypse of Paul (CANT325)37 The fact that Paul mingled biblical and paracanonicalsources has even made some modern scholars speculate that hedid not represent mainstream monasticism but rather a solitaryform of asceticism which the church could not control38

Stephen the Theban who probably wrote not very long afterAthanasius penned his thirty-ninth festal letter used in his turnin the Sermo asceticus several extra-canonical texts including 6Ezra39 and 1 Clement In the following pages I will investigate

from this period date the so-called commentary on the Apocalypse attributedto Cyril of Alexandria (clavis coptica 0107) and the homily on the Twenty-Four Elders of the Apocalypse by Ps-Cyril of Jerusalem (clavis coptica 0560)On the use of the Apocalypse of John in Coptic Egypt see C Askeland lsquoTheSahidic Apocalypse in Early Islamic Egyptrsquo in M Sigismund M Karrer andU Schmid (eds) Studien zum Text der Apokalypse (Arbeiten zur neutestamen-tlichen Textforschung 47 Berlin and Boston Walter de Gruyter 2015) pp271ndash87

37 Paul of Tamma quotes from the Acts of Paul in De humilitate 10 (claviscoptica 0252) see D Brakke lsquoThe Making of Monastic Demonology ThreeAscetic Teachers on Withdrawal and Resistancersquo Church History 70 (2001) pp19ndash48 at 41 and D Bumazhnov lsquoReigentanz der zweuroolf Tugenden in der Seeleeines Demeuroutigen Eine Plotinreminiszenz bei dem koptischen Meuroonch Paulusvon Tamma Zum Problem der Traditionszuordnungen im freurouhen euroagyptischenMeuroonchtumrsquo in D Bumazhnov (ed) Christliches euroAgypten in der speuroatantikenZeit Akten der 2 Teuroubinger Tagung zum Christlichen Orient (7ndash8 Dezember2007) (Studien und Texte zu Antike und Christentum 79 Teuroubingen MohrSiebeck 2013) pp 93ndash111 at 101 n 38 Furthermore Paul alludes to theActs of Andrew and Matthias in De cella 117 (clavis coptica 0251) In De cella110 he refers to the Physiologus as Philippe Luisier has demonstrated in lsquoPaulde Tamma Lettre sur la cellule Une traduction francaisersquo in A Bastit-Kalinowska and A Carfora (eds) Vangelo trasmissione verita Studi in onore diEnrico Cattaneo nel suo settantesimo compleanno (Oi Christianoi 15 Trapani Ilpozzo di Giacobbe 2013) pp 265ndash83 at 268 Finally in De cella 2 Paul ofTamma mentions the Acherusian Lake which appears in several apocryphaltexts including the Book of Adam the Apocalypse of Paul and the Apocalypseof Peter see K P Copeland lsquoSinners and Post-Mortem ldquoBaptismrdquo in theAcherusian Lakersquo in J N Bremmer and I Czachesz (eds) Apocalypse ofPeter (Studies on Early Christian Apocrypha 7 Leuven Peeters 2003) pp91ndash107 at 103ndash4

38 L S B MacCoull lsquoPaul of Tamma and the Monastic PriesthoodrsquoVigiliae Christianae 53 (1999) pp 316ndash19 Brakke lsquoThe Making ofMonastic Demonologyrsquo

39 The quotation from 6 Ezra is analysed in A Suciu lsquoA Quotation from 6Ezra in the Sermo asceticus of Stephen the Thebanrsquo forthcoming in Apocrypha29 (2018)

639THE SERMO ASCETICUS

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the quotations from and references to 1 Clement in the Sermoasceticus As I will argue the quotations from 1 Clement are ofprime importance for establishing the original language of ourtext I hope that this research may bring some fresh ideas to theold debate concerning the priority of Coptic or Greek originalsfor certain Egyptian ascetic writings I will try to make this issueclearer before proceeding to the analysis of the select passages

It is notorious that in the absence of proper historical docu-mentation it is difficult to decide whether a text was originallycomposed in Greek or in Coptic solely on a linguistic basisSuffice to mention in this regard the failure of Rene Draguet todemonstrate that there is an early Coptic stratum detectable insome Greek ascetic texts like Athanasiusrsquo Life of Anthony (CPG2101) the Historia Lausiaca (CPG 6036) and the Asceticon ofIsaiah of Scetis40 Another way to establish the original languagein which a literary work was written is by examining the biblicalquotations However this method remains highly contentious be-cause translators usually adjusted quotations in order to conformthem to the version of the Bible in the target language It is there-fore not surprising to discover that the biblical quotations followthe Greek version of the Bible in Greek texts and the Coptic ver-sion in Coptic translations of the same works This adjustment ofbiblical quotations during the translation process constitutes aserious obstacle when we tackle the question of Greek versusCoptic originals

However the situation changes when we deal with quotationsfrom extra-canonical writings As these quotations are usuallymuch harder to identify than those from biblical texts translatorsand copyists could not adapt them so easily to the target languageConsequently they may shed a good deal of light on the questionof the original language of some Egyptian texts that exist both inGreek and in Coptic and whose original language is otherwise

40 R Draguet La Vie primitive de saint Antoine conservee en syriaque(CSCO 417ndash18 Scriptores syri 183ndash4 Louvain Secretariat du CorpusSCO1980) vol 2 pp 100ndash112 Draguet lsquoLe Chapitre de lrsquoHistoire Lausiaque surles Tabennesiotes derive-t-il drsquoune source coptersquo Le Museon 57 (1944) pp53ndash145 and 58 (1945) pp 15ndash95 Draguet lsquoUne nouvelle source copte dePallade Le ch VIII (Amoun)rsquo Le Museon 60 (1947) pp 227ndash55 Draguet LesCinq recensions de lrsquoAsceticon syriaque drsquoabba Isaıe 4 vols (CSCO 289ndash90 293ndash4 Scriptores syri 120ndash3 Louvain Secretariat du CorpusSCO 1968) vol 3pp 44ndash72

ALIN SUCIU640

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difficult to establish Stephen the Thebanrsquos Sermo asceticus ishighly relevant in this context because it quotes directly from anon-canonical text ie 1 Clement which has survived both inGreek and in Coptic (Akhmimic) allowing thus a proper com-parative study As we will see the evidence that can be gleanedfrom this comparison leans heavily in favour of a Coptic originalof the Sermo asceticus

In sectsect25ndash8 Stephen the Theban uses 1 Clement 171ndash6 in a dis-cussion about the humility of the saints mentioned in Jewishscriptures In this context he quotes an apocryphal saying ofMoses which appears in 1 Clement 17641 As this portion of thetext is lost in Sahidic because of the fragmentary state of themanuscripts I will refer here only to the Greek version of theSermo asceticus

Clement of Alexandria also quotes this apocryphal saying ofMoses in his fourth book of the Stromata (CPG 1377) under theform ἐγὼ δέ εἰμι ἀτμὶς ἀπὸ χύτρας43 However in view of the factthat Stephen obviously knew 1 Clement since he quotes from itelsewhere in the Sermo asceticus there can be no doubt that theApostolic Father was his immediate source

1 Clement 17642 Sermo asceticus 27

Ἐγὼ δέ εἰμι ἰσχνόφωνος καὶβραδύγλωσσος καὶ πάλινλέγει Ἐγὼ δέ εἰμι ἀτμὶςἀπὸ κύθρας

πρόσεχε Μωϋσῇ λέγοντιἰσχνόφωνος εἰμι καὶ ἀτμὶς ἐκτῆς χύτρας

lsquoBut I am weak of speech andslow of tonguersquo And he saysagain lsquoBut I am smoke from the potrsquo

Pay attention to Moses who sayslsquoI am weak of speech and smokefrom the potrsquo

41 The quotation was identified for the first time by M Aubineau Homeliespascales (cinq homelies inedites) (Sources chretiennes 187 Paris Les Editionsdu Cerf 1972) p 240

42 Greek text from J B Lightfoot The Apostolic Fathers part 12 Clementof Rome (London Macmillan 1890) p 65

43 See Clement Stromata IV171064 in Clemens Alexandrinus vol 2Stromata Buch IndashVI ed O Steuroahlin and L Freurouchtel (GCS 52 BerlinAkademie-Verlag 1985) p 295

641THE SERMO ASCETICUS

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Given that this passage could not be traced to any canonicaltext some of the scribes who copied the Sermo asceticus musthave found it suspicious Thus it is omitted in the codex LavraΓ8 but also in the Arabic and Ethiopic versions which can ultim-ately depend at this point on a textual tradition represented by theAthonite manuscript

In Sermo asceticus sect71 Stephen warns the monk against rashjudgement In ascetic literature judging others is strictly forbid-den not only because it goes against the teaching of the Scriptures(cf Matt 71 Luke 637 41 John 87 Ro 21 etc) but also be-cause one of the cardinal virtues of the solitary monk is humilityand mourning over onersquos own sins Judging others is actually ademonic temptation meant to disturb the hesychia the peace ofmind As Graham Gould adroitly writes the lsquonumber of storiesillustrating the necessity of not judging others and the urgencywith which abstaining from judgement was commended confirmsthe importance of the problem of judgementrsquo for the earlyEgyptian monks44 It is in this context that Stephen the Thebanquotes from what he calls lsquothe written wordrsquo Notably the Sahidicand the Greek texts are different at this point albeit they expressthe same idea

Sermo asceticus 71 (Sahidic) Sermo asceticus 71 (Greek)

ⲉⲧⲃⲉ ⲡϣⲁϫⲉ ⲉⲧⲥⲏϩ ϫⲉ

ⲉⲧⲉⲧⲛⲟ ⲛϩⲏⲏⲃⲉ ⲉϫⲛⲛⲉⲛⲟⲃⲉ

ⲛⲛⲉⲧϩⲓⲧⲟⲩⲱⲧⲉⲛ ⲉⲧⲉⲧⲛⲱⲡ

ⲙⲡⲉⲩϣⲱⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛ ⲛⲉ

χάριν τοῦ λόγου τοῦγεγραμμένου πενθήσατε ἐπὶ ταῖςταλαιπωρίαις ἀλλήλων καὶλογίζεσθε ὅτι τὰ ὑστερήματααὐτῶν ὑμῶν ἐστιν

( ) because of the written wordlsquoMourning over the sins of yourneighbours you are counting theirshortcomings to be yoursrsquo

( ) because of the written wordlsquoMourn over the miseries of oneanother and reckon that theirshortcomings are yoursrsquo

44 G Gould The Desert Fathers on Monastic Community (Oxford EarlyChristian Studies Oxford Clarendon Press 1993) p 123

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In fact the passage offers a direct quotation from 1 Clement26 As this part of 1 Clement is preserved in Greek but also intwo Akhmimic Coptic manuscripts we can analyse it in both lan-guages Interestingly while the Greek Sermo asceticus does notcorrespond to the original text of 1 Clement the Sahidic followsexactly what we find in the Akhmimic version

Albeit written in different dialects the quotation from 1Clement in the Sahidic Sermo asceticus and the parallel Akhmimictext are lexically and syntactically identical which cannot beexplained as a mere accident By contrast the Greek Sermo asceti-cus diverges so much from the original text of 1 Clement that itcannot under any circumstances be called a quotation of it des-pite the fact that this is precisely what it claims to be

Furthermore while the quotation in the Greek Sermo asceticusdiffers from the original 1 Clement it presents several featureswhich seem to indicate that it is a translation from the CopticThus the word order does not follow the original Greek text of 1Clement but the Coptic placing the verb at the beginning of eachclause of the quotation rather than at the end the verb λογίζομαιlsquoto count to reckonrsquo seems to be rather a translation of theCoptic ⲱⲡ than a synonym of κρίνω which is used by Clement in

1 Clement 26 (Akhmimic)45 1 Clement 26 (Greek)46

ⲉⲧⲉⲧⲛⲣ ϩⲏⲃⲉ ⲁϫⲛⲛⲛⲁⲃⲉ

[ⲛⲛⲉⲧ]ϩⲓⲧⲟⲩⲱⲧⲛⲉ ⲉⲧⲉⲧⲛⲱⲡ

ⲙⲡⲟⲩϣⲧⲁ ϫⲉ ⲛⲱⲧⲛⲉ ⲛⲉ

ἐπὶ τοῖς παραπτώμασιν τῶνπλησίον ἐπενθεῖτε τὰὑστερήματα αὐτῶν ἴδια ἐκρίνετε

Mourning over the sins of yourneighbours you are counting theirshortcomings to be yours

You mourned over the trespassesof your neighbours you judgedtheir shortcomings to be yours

45 C Schmidt Der erste Clemensbrief in altkoptischer euroUbersetzung (Texte undUntersuchungen 321 Leipzig J C Hinrichs 1908) p 33 F ReurooschBruchsteuroucke des ersten Clemensbriefes nach dem achmimischen Papyrus derStrassburger Universiteuroats- und Landesbibliothek mit biblischen Texten derselbenHandschrift (Strasbourg Schlesier amp Schweikhardt 1910) p 5

46 Lightfoot The Apostolic Fathers part 12 pp 18ndash19

643THE SERMO ASCETICUS

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his letter the conjunction ὅτι stands for the Coptic ϫⲉ and doesnot appear in the parallel passage of 1 Clement in Greek

If a Greek original of the Sermo asceticus is admitted then onemust suppose that the translator into Coptic either knew byheart 1 Clement or went through the pain of searching for thesource of the quotation found it and adapted it according to theCoptic version of this writing However such a possibility mustbe excluded from the outset because as we have seen the quota-tion in the Greek Sermo asceticus does not correspond to the par-allel passage in 1 Clement making it difficult for the translator toidentify its source

One additional remark is in order here concerning the shift intense between the Coptic and the Greek texts of the Sermo asceti-cus at the beginning of the quotation The quotation in Greek fea-tures an imperative whereas the Sahidic is a focalizedcircumstantial clause If we hypothesize that the Greek is in fact atranslation of the Coptic it is apparent that this discrepancy isdue to the fact that the Greek translator failed to identify thequotation from 1 Clement and tried to adapt the text according toJames 49 and 51 which must have sounded more familiarταλαιπωρήσατε καὶ πενθήσατε καὶ κλαύσατε (49) κλαύσατεὀλολύζοντες ἐπὶ ταῖς ταλαιπωρίαις ὑμῶν (51)

Because the translators could not find its source this passagefrom 1 Clement was problematic for the ancient translators of theSermo asceticus For example while keeping the imperative clauseof the Greek text the Arabic translator (or a later scribe) misat-tributed the quotation to Paul

as it is written in Paul lsquoCry over your sins of one another and as toyour shortcomings consider that they are yoursrsquo

In its turn the Geiez version mentions that the text appears lsquointhe Lawrsquo (በውስተ ሕ[ግ])

EMML 4493 fo 104v col C lines 32ndash6

በከመ ጽሑፍ በውስተ ሕ[ግ] ኢትርኣዩ ኣበሳ ቢጽክ[ሙ] በበይናቲክሙ ወሐል[ዩ] ሕፀፀክሙ ከመ ለክሙ ይእቲ

as it is written in the Law lsquoDo not see the sin of each another andconsider your deficiency as it is yoursrsquo

It is thus obvious that the quotation from 1 Clement 26 was chal-lenging not only for the Greek translator but also for those who

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rendered the Sermo asceticus into Arabic and Geiez As to theGeorgian this version does not contain the portion of the textthat interests us here Because none of the translators was able tofind the source of the quotation they all tried to explicate thetext as can be judged from the fact that each version gives a dif-ferent text at this point It is only the Sahidic that follows ad lit-teram the Coptic version of 1 Clement

Furthermore in sect43 b which is extant only in Sahidic Stephenthe Theban refers again to 1 Clement this time to 306 lsquoGoddetests those who praise themselves alonersquo47 Unfortunately asthis paragraph of the Sermo asceticus does not appear in Greekwe cannot compare properly the two texts Nevertheless we canobserve again that the Sahidic obviously depends on the Copticversion of 1 Clement

In the light of this evidence it is tempting to speculate thatStephen the Theban wrote the Sermo asceticus in Coptic and ei-ther used the Akhmimic version of 1 Clement or more likely alost Sahidic version which served as a model for the Akhmimictext Thus we can propose a Coptic original of the Sermo asceticus

1 Clement 306 (Greek)48 1 Clement 306(Akhmimic)49

Sermo asceticus43b (Sahidic)

αὐτεπαινετοὺς γὰρμισεῖ ὁ θεός

ⲡⲛⲟⲩⲛⲧⲉ ⲅⲁⲣ ⲙⲁⲥⲧⲉ

ⲛⲛⲉⲧⲧⲙⲁⲓeuroⲟⲙⲙⲁⲩ ⲟⲩⲁⲉⲉⲧⲟⲩ

ⲡⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲛⲛⲉltⲧgtⲧⲙⲁⲓⲟ

ⲙⲙⲟⲟⲩ ⲙⲁⲩⲁⲁⲩFor God detests thosewho praise themselves

For God detests thosewho praise them-selves alone

God detests thosewho praise them-selves alone

47 Remarkably the same passage appears in an ascetic text attributed toPachomius De monacho iniuriae memore (CPG 23541) see L T Lefort Œuvresde S Pachome et de ses discιples 2 vols (CSCO 159ndash60 Scriptores coptici 23ndash4Louvain Imprimerie orientaliste L Durbecq 1956) vol 1 p 3 ⲡⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉⲙⲡⲉⲧⲧⲙⲁⲓeuroⲟ ⲙⲙⲟϥ ⲟⲩⲁⲁϥ (lsquoGod detests whoever praises himself alonersquo)

48 Lightfoot The Apostolic Fathers part 12 p 9749 Schmidt Der erste Clemensbrief p 80

645THE SERMO ASCETICUS

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from which derive the other versions according to the followingstemma

My philological argument remains to be re-evaluated once weunderstand better the fourth-century social and historical contextin which ascetics like Stephen the Theban wrote Nevertheless itis perhaps time to challenge the conventional view according towhich most if not all monastic literary productions of the periodwere written in Greek Thus even in cases such as the Lives ofPachomius or the letters of Antony which were at least originallyaddressed to audiences that spoke Coptic scholars have preferredto postulate Greek originals50 This position primarily rests onthe assumption that during the fourth century and later nativeEgyptian monks were not capable of writing texts charged with aspecific theological vocabulary One may recall for example thatFrancois Halkin spoke about lsquolrsquoimpuissance nativersquo that preventedCoptic-speaking Pachomian monks from composing narrativesabout the founder of the Koinonia51 According to Halkin it was

50 On the problem of the original language of the Lives of Pachomius see PRousseau Ascetics Authority and the Church in the Age of Jerome and Cassian(Oxford Historical Monographs Oxford Oxford University Press 1978) pp245ndash7 For the Letters of Antony see P Luisier lsquoAutour drsquoun livre recent etdes lettres de S Antoinersquo Orientalia Christiana Periodica 61 (1995) pp 201ndash13 who argues in favour of a Greek original

51 F Halkin Sancti Pachomii Vitae Graecae (Subsidia hagiographica 19Brussels Societe des Bollandistes 1932) p 103

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rather the Hellenist monks who put together the first Lives ofPachomius which were only later translated into Coptic

On the other hand if we favour the pre-eminence of Greekoriginals for Egyptian ascetic writings it is hard to explain the ap-pearance of such a prolific author as Shenoute of Atripe who ob-viously wrote Coptic52 It is likely that Shenoute did not appearin a vacuum but other authors who used Coptic as a literary lan-guage must have preceded him For his part Tito Orlandi hasargued that one such author who wrote Coptic was the MiddleEgyptian ascetic Paul of Tamma53 It is thus possible to imaginethat Shenoute sprang up in a historical context in whichPachomius Paul of Tamma and Stephen the Theban had alreadyused Coptic as a literary vehicle In this case Stephen theTheban could rightly be considered as one of the early authors ofCoptic literature

EDITION OF THE SAHIDIC TEXT OF THE SERMOASCETICUS

The following edition is semi-diplomatic However the supra-lineation system does not reproduce that of the manuscript beingstandardized by the editor In the translation the paragraphs fol-low the numbering system established by Sauget in his edition ofthe Arabic version of the Sermo asceticus which was subsequentlyadopted by des Places for the Greek text and by Garitte forthe Georgian

52 Enzo Lucchesi for example believes that Shenoute also wrote at leastsome of his texts in Greek something which cannot be completely ruled outsee his article lsquoChenoute a-t-il ecrit en grecrsquo in Melanges AntoineGuillaumont Contributions a lrsquoetude des christianismes orientaux (CahiersdrsquoOrientalisme 20 Geneva Patrick Cramer 1988) pp 201ndash10

53 Orlandi Paolo di Tamma See also Luisier lsquoPaul de Tammarsquo p 267who agrees that Paul of Tammarsquos De cella may have been written in Copticalthough he leaves the question open For arguments concerning the fact thatPaul wrote in Coptic see A Suciu lsquoSitting in the Cell The LiteraryDevelopment of an Ascetic Praxis in Paul of Tammarsquos Writings With anEdition of Some Hitherto Unknown Fragments of De Cellarsquo JTS NS 68(2017) pp 141ndash71 at 159ndash60

647THE SERMO ASCETICUS

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BnF Copte 1321 fo 87r thorn BnF Copte 1332 frag 42Cv

unknown number of lines missing unknown number of lines missing[ ] [ [[ ]ⲧⲃ[ ⲙ [[ ] ⲁⲩⲱ [ⲙ] ⲁⲩⲱ [ⲡⲇⲓⲁ]ⲡⲉⲣϯⲧⲱⲛ ϩⲛ ⲃⲟⲗⲟ [ⲥ ⲛⲁϣϭⲙ]ⲗ ⲁⲁⲩ ⲛϩⲱⲃ- ϭⲟⲙ ⲉⲣ [ⲟⲕ ⲁⲛ][ⲙ]ⲡ ⲉⲣϣⲱⲡⲉ ϣⲱⲡⲉ [ⲉⲕⲙⲟⲧⲛ][ⲉ]ⲕⲟ ⲛⲛⲁϣⲧ ⲉⲕⲑⲃⲃⲓⲏ [ⲩ ⲉ][ϫ]ⲉ ⲛⲅⲙⲟⲩ ϩⲁ ⲣⲱⲙⲉ ⲛ[ⲓⲙ-][ⲑ]ⲏ ⲙⲡⲉⲕⲟⲩⲟ ϭⲱϣⲧ ⲉ[ⲡⲉⲕ][ⲉⲓϣ]- ⲥⲁϩ ⲛⲑⲉ [ⲁϥ][ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲱ ⲙⲟⲟϣ[ⲉ ϩⲛ][ⲡⲁϣ]ⲏⲣⲉ ⲉⲕⲟ ⲑⲃⲃⲓⲟ [ⲉϥⲕⲱ][ ] ⲙ ⲛⲁⲛ ⲛ [ⲟⲩⲥⲙⲟⲧ]

unknown number of lines missing ϫⲉⲕ[ⲁⲥ[ ] [ ϣⲱ [ⲡⲉ[ ⲡⲱ]ⲧ ⲛⲧⲉ [ⲩⲛⲟⲩ] ⲟ [ⲛⲛⲁⲓ] ⲧⲏⲣⲟⲩ [] ⲡ [[ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲙ unknown number of lines missing[ ]ϥ ⲱ ⲡⲁ

[ϣⲏⲣ]ⲉ ⲁⲗ[ⲗⲁ ϣ]ⲱⲡⲉ ⲛ

[ⲣⲙⲣ]ⲁϣ ϫⲉ ⲛ[ⲣⲙⲣ]ⲁϣ ⲛⲉⲧ

[ⲛⲁⲕ]ⲗⲏⲣⲟⲛⲟ[ⲙⲉⲓ ⲙ]ⲡⲕⲁϩ

margin

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BnF Copte 1321 fo 87v thorn BnF Copte 1332 frag 42Cr

unknown number of lines missing unknown number of lines missing[ ] [ ] [[ ]- [ ]-[ϭⲱϣⲧ ⲉⲓ]ⲏⲥⲁⲓⲁⲥ ϭⲱϣⲧ ⲉⲡ[ⲧⲉ][ⲉϥⲱ]ϣ ⲉⲃⲟⲗ ⲉϥ ⲗⲱⲛⲏⲥ ⲡⲁ[ϣⲏ][ϫⲱ] ⲙⲙⲟⲥ ϫⲉ ⲉⲣⲉ ⲣⲉ ⲉⲁⲡⲛⲟⲩⲧ [ⲉ][ⲧⲛ]ⲇ ⲓⲕⲁⲓeuroⲟⲥⲩ ⲧⲙⲁⲓⲟϥ ⲉⲧ ⲃ [ⲉ][ⲛⲏ] ⲧⲏⲣⲥ ⲟ ⲛⲑⲉ ⲡⲉϥⲑⲃⲃⲓⲟ[ⲛⲛⲉ]ⲓⲧⲟⲉⲓⲥ ⲛϣ ⲙⲟⲟϣⲉ ϩⲛⲟⲩ

[ⲣⲱ ⲙ]ⲡⲉⲕⲉⲙ ϩⲏⲕⲉ ⲡⲁϣ [ⲏⲣⲉ][ⲧⲟ ⲉⲃⲟ]ⲗ- ϫⲉϣⲁⲣ [ⲉⲧⲙⲛⲧ][ⲁⲩⲱ ⲡⲉ]ⲛϫⲟⲉⲓeuroⲥ ϩⲏⲕⲉ [ⲑⲃⲃⲓⲉ ⲡ][ⲁϥϯⲥⲃ]ⲱ ⲛⲛⲉ ⲣⲱⲙⲉ [-][ⲧⲟⲩⲏϩ] ⲛⲥⲱϥ ⲙⲡⲉⲣ[ ][ϫⲉ ⲉⲧⲉⲧ]ⲛϣⲁⲛ [[ⲉⲣ ϩⲱⲃ ⲛ]ⲓⲙ ⲛ unknown number of lines missing[ⲧⲁⲩⲟⲩⲉϩ]ⲥ ⲁ ϩⲛ ⲉ [ ] ϫ ⲉ[[ⲙⲙⲟⲟⲩ ⲛⲏⲧ]ⲛ [ ]ⲛⲉⲧϣ[

unknown number of lines missing ⲕⲁⲧⲁ ⲧ[ⲉⲛⲧⲟ][ ] ⲛ ⲗⲏ ⲙⲡ[ⲉⲭⲥ][ ] ⲛ ⲧⲁⲣⲉⲕ[ⲥⲉⲣⲃⲉ ⲉⲡ][ ]ⲛⲉ ⲛⲟⲩⲧⲉ [ⲁⲩⲱ ⲡ]

ⲛⲟⲩⲧⲉ [ⲛⲁⲕ-ⲥⲉⲣⲃⲉ ⲉⲡ[ⲛⲟⲩⲧⲉ]ⲛϥϩⲗⲟ [ϭⲛⲅⲥⲟ[ⲟⲩⲛ ⲙⲡⲉϥ]ⲟⲩⲱ[ϣ

margin

649THE SERMO ASCETICUS

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Venice Marciana 192 fo 99r

[ⲁ]ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ϭⲱϣⲧ ϩⲏⲧϥϣⲱⲡⲉ ⲛⲑⲉ ⲛ ⲛⲟⲩⲙⲟⲧⲛⲉⲥⲛⲉⲓⲥⲁϩ ⲛⲛⲉⲉⲃ ⲡⲁϣⲏⲣⲉ ⲧⲁⲁⲕ

ⲉⲧⲉ ⲣϩⲙⲙⲉ ⲙ ⲉⲡⲛⲟⲩⲧⲉ ϩⲛⲡⲉⲩϫⲟⲓ ⲉⲕ 5 ⲧⲉⲕϭⲟⲙ ⲧⲏⲣⲥ ϭⲱϣⲧ ⲉⲃⲟⲗ ⲧⲁⲣⲉϥⲙⲓϣⲉ ⲉϩ

ϩⲏⲧϥ ⲙⲡⲧⲏⲩ ⲣⲁⲓ ⲉϫⲱⲕ ⲛϥϫⲉ ⲉϥⲛⲏⲩ ⲛⲁⲕ ⲥⲕⲉⲡⲁⲍⲉ ⲙ

ϩⲛⲁϣ ⲛⲥⲁ- ⲙⲟⲕ ⲛϥϯⲏ ⲛϥⲉⲓ ⲛⲧⲏⲩ ⲛ 10 ϭⲟⲙ ⲛⲁⲕ ⲛϥⲛⲟⲩⲃⲉ ⲏ ⲛϥ ⲙⲓϣⲉ ⲙⲛⲛⲉⲧ

ⲉⲓ ⲛⲧⲏⲩ ⲛϩⲉ ⲙⲓϣⲉ ⲛⲙⲙⲁⲕⲃⲱⲱⲛ- ϫⲉ ⲁϫⲉⲛ ⲡⲛⲟⲩⲧⲉ

ϣⲱⲡⲉ ⲉⲕϫⲟⲟⲣ ⲛⲅⲛⲁⲉϣϭⲙ

ϩⲙⲡⲡⲟⲗⲩ 15 ϭⲟⲙ ⲁⲛ ⲉⲉⲣⲗⲁ

ⲙⲟⲥ ⲛⲅⲱϣ ⲁⲩ ⲁⲗⲗⲁⲉⲃⲟⲗ ϫⲉ ⲧⲱ ⲉⲣϣⲁⲛⲡⲣⲱⲙⲉ

ⲟⲩⲛⲅ ⲡⲧⲏⲩ ⲧⲱⲃϩ ⲙⲡⲛⲟⲩ

ⲛⲉⲙϩⲓⲧ ⲛⲅ ⲧⲉ ϣⲁⲣⲉⲡ

ⲉⲓ ⲡⲧⲟⲩⲣⲏⲥ 20 ⲛⲟⲩⲧⲉ ϯ ϭⲟⲙ

ⲛⲅⲛⲓⲃⲉ ⲉϩⲟⲩⲛ ⲛⲁϥ ⲛϥⲣⲟⲉⲓⲥϩⲙⲡⲁⲕⲩⲡⲟⲥ ⲉⲣⲟϥ ⲛϥⲙⲁϩϥⲛⲧⲉⲛⲁϩⲏⲛⲉ ⲛⲥⲟⲫⲓⲁ ϩⲓϯ ⲙⲡⲉⲩⲥⲧⲟⲓ- ⲙⲛⲧⲣⲉⲙⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 25 ϩⲏⲧ ⲛϥϫⲓ

ⲧⲉⲕⲣⲓ ⲡⲁ ⲙⲟⲉⲓⲧ ϩⲏⲧϥ

ϣⲏⲣⲉ ⲙⲡⲉⲣ ⲉϩⲟⲩⲛ ⲉⲡⲉϥ

ϣⲱⲡⲉ ⲛⲑⲉ ⲛ ϣⲟϫⲛⲉ-ⲛⲓⲕⲣⲓⲧⲏⲥ- ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲉⲣϩⲓⲥⲉ ⲉⲧⲱ 30 ⲧⲉⲕⲣⲓ ⲙⲡⲣⲃϩ ⲁⲩⲱ ⲥⲉⲛⲁ ϣⲱⲡⲉ ⲉⲕ

ⲥⲱⲧⲙ ⲉⲣⲟⲕ ⲥⲟⲣⲙ ⲉⲃⲟⲗ-ⲉⲕϩⲛⲟⲩϩⲓⲥⲉ ⲛⲏⲫⲉ ⲙⲙⲟⲕ

ALIN SUCIU650

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Venice Marciana 192 fo 99v

ϫⲉ ⲉⲕϩⲙⲟⲟⲥ ⲙⲁⲩⲁⲁⲕ ϫⲉ ⲡ

ⲛⲁϣ ⲛϩⲉ ⲙⲡⲣ ⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲉⲣ ⲑⲉ ⲛⲛⲓⲧⲃⲛⲏ ⲛⲛⲉltⲧgtⲧⲙⲁ

ⲉⲧϫⲱⲣⲙ ⲛ ⲓⲟ ⲙⲙⲟⲟⲩ ⲙⲁⲩ

ⲥⲁⲡⲣⲱⲙⲉ ⲁⲗ 5 ⲁⲁⲩ-ⲗⲁ ⲁⲣⲓⲡⲣⲱⲙⲉ ϣⲁϥϭⲱϣⲧ ⲇⲉ

ⲛⲧⲟϥ ⲉⲧϫⲱ ⲛⲧⲟϥ ⲉϫⲙⲣⲉⲙ ⲛⲥⲁⲡⲧⲃ ⲡⲉϣⲗⲏⲗ ⲛ

ⲛⲏ- ⲛⲉⲧⲑⲃⲃ ⲓⲏⲩ-ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ⲕⲁ ⲟⲩ ⲧⲉⲕⲣⲓ ⲙⲡⲣ

ⲣⲟⲉⲓⲥ ⲛⲧⲟⲟⲧⲕ ⲕⲁ ⲗⲁⲁⲩ ⲙⲙⲣ

ⲙⲡⲉⲣⲕⲁ ⲡⲥⲱ ⲣⲉ ⲛⲧⲟⲟⲧⲕ ⲙⲁ ϩⲛⲧⲣⲓ ⲉⲣⲉ ϩⲱ ⲉⲡⲉϩⲟⲟⲩ

ⲡⲉⲕϩⲏⲧ ϩⲛ 15 ⲡⲉϩⲟⲟⲩ ⲉⲛⲉϥ

ⲕⲏⲙⲉ- ϩⲃⲏⲩⲉ ⲧⲁⲣⲉⲕⲁⲗⲗⲁ ⲉⲣ ⲡⲉⲕⲥⲱ ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲙⲁ ⲛⲉⲣⲡⲉ ⲙⲡ ⲡⲛⲟⲃⲉ ⲛⲧⲟϥ

ⲛⲟⲩⲧⲉ ⲛⲅⲉⲣϫ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉ

ⲛⲉⲕⲙⲉⲉⲩⲉ 20 ⲣⲟϥ ⲉⲧⲙⲁⲁϥ-ⲧⲁⲣⲉⲕϫⲡⲟ ⲛⲁⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲙⲉⲉⲩⲉ ⲉⲧⲥ ⲧⲉⲕⲣⲓ ⲡⲣⲟⲥⲙⲟⲛⲧ - ⲕⲁⲣⲧⲏⲣⲉⲓ ⲉ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲛⲉⲕϣⲗⲏⲗ

ⲧⲉⲕⲣⲓ ⲙⲡⲉⲣ 25 ⲙⲛⲛⲉⲕⲛⲏⲥⲕⲁ ⲡⲉⲕϩⲏⲧ ⲉ ⲧⲓⲁ ⲙⲛⲡⲁϫⲓⲥⲉ ⲛⲧⲟⲟⲧⲕ ⲅⲱⲛ ⲙⲡⲉⲕⲟⲩⲇⲉ ⲙⲡⲉⲣ ϩⲏⲧ ⲧⲁⲣⲉⲕϫⲁⲥⲧⲕ ϭⲱ ϩⲛⲛⲁⲡⲧⲃ

ϩⲙⲡϣⲟϫ 30 ⲃⲟ ⲙⲡϩⲏⲧⲛⲉ ⲙⲡⲉⲕ ϫⲉ ⲁϫⲉⲛ ϯⲣⲏ

ϩⲏⲧ ⲟⲩⲇⲉ ⲛⲏ ⲙⲛⲡⲧⲃⲃⲟ

ⲙⲡⲣⲧⲙⲁⲓⲟⲕ

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ⲙⲉⲛⲗⲁⲁⲩ ⲛⲁ ⲛⲟⲩⲧⲉ ϫⲡⲟϥ

ⲛⲁⲩ ⲉⲡⲛⲟⲩⲧⲉ- ⲛⲁⲕ ⲛⲣⲙⲛⲏⲓeuroⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲧⲁⲣⲉϥϫⲣⲟ ⲉⲙ

ⲧⲉⲕⲣⲓ ⲛⲧⲉ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ

ⲟⲩⲥⲟⲛ ⲉⲛ ϩⲉⲛ 5 ⲉⲧϯ ⲛⲙⲙⲁⲕϣⲁϫⲉ ⲉϩⲟⲩⲛ ϫⲉ ⲡⲣⲣⲟ ⲛⲙⲡⲁ

ⲛⲁⲕ ⲙⲡⲉⲣⲕⲁ ⲑⲟⲥ ⲡⲉ ⲡⲙⲉⲉⲩⲉ

ⲡⲉⲕϩⲏⲧ ϩⲓⲱ ⲙⲡⲛⲟⲩⲧⲉ ⲉⲧⲉⲟⲩ ⲧⲁⲣⲉⲕϭⲱ ⲡⲗⲟⲅⲓⲥⲙⲟⲥ ⲡⲉⲉⲕⲙⲟⲧⲛ ⲛⲧⲉ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲡⲉⲕϩⲏⲧ ϭⲱ ⲧⲉⲕⲣⲓ ϯ ⲉϩⲟⲩⲛ

ⲉϥⲥϭⲣⲁϩⲧ ϫⲉ ⲉϩⲣⲁⲕ ⲧⲁⲣⲉⲕⲛⲁϣⲉ ⲙⲙⲉⲉⲩⲉ ϫⲓ ⲙⲡⲉϩⲙⲟⲧⲛⲧⲣⲓ- ⲛⲧⲣⲓ ϫⲉ ⲟⲩⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧ 15 ⲧⲉⲧⲣⲓ ⲛⲟⲩϩ

ⲣⲓ ⲕⲁ ⲟⲩⲙⲉ ⲙⲟⲧ-ⲗⲉⲧⲁ ϩⲛⲣⲱⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲉⲕϣⲁⲛⲕⲁ ⲣⲓ ⲙⲡⲣⲧⲥⲁⲣⲱⲕ ⲉⲃⲟⲗ ⲕⲁ ⲃⲟⲕ ⲉⲥⲱϣⲙⲟⲩⲣⲟⲉⲓⲥ ⲛⲧⲟ 20 ⲛⲥⲁⲣⲱⲙⲉⲟⲧⲕ ϫⲛⲛⲉⲩⲥ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣ

ⲁ ⲣⲙⲉⲕ ⲉⲃⲟⲗ ⲕⲁ ⲡⲣⲱⲙⲉ ⲉ

ⲧⲁⲣⲉⲕϭⲱ ϩⲛ ϭⲱϣⲧ ϩⲏⲧⲕ ⲛⲁⲡⲧⲃⲃⲟ ⲛⲧⲉ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣⲡⲉⲡⲛⲁ ⲉⲧⲟⲩ 25 ϭⲱϣⲧ ⲛⲥⲁ

ⲁⲁⲃ ⲉⲣϣⲃⲏⲣ ⲣⲱⲙⲉ ⲧⲁⲣⲉⲕⲉⲣⲟⲕ- ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲉⲧⲃⲉ ⲧⲉⲛ

ⲧⲉⲕⲣⲓ ⲡⲱⲧ ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ

ⲛⲥⲁⲡⲙⲉⲉⲩⲉ 30 ⲧⲉ ϥⲓ ϩⲁⲛⲉⲧⲉⲧⲟⲩⲁⲁⲃ ⲁⲩⲱ ⲛⲏⲩ ⲉϫⲱⲕ-ⲡⲙⲉⲉⲩⲉ ⲙⲡ ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ

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ⲉⲣ ⲟⲩⲕⲩⲣⲓⲁⲕⲏ ⲡⲥⲱⲧⲙ ⲛⲛⲉⲕϩⲁϩⲧⲏⲕ ϥⲓ ⲙⲁⲁϫⲉ-ϩⲁⲣⲟϥ ⲉⲧⲃⲉ ⲧⲉⲛ ϣⲱⲡⲉ ⲉⲕⲧⲁⲛ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ϩⲏⲩ ⲡⲁϣⲏ

ⲧⲉ- 5 ⲣⲉ ⲉⲕϣⲁⲛ

ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ

ⲉⲓ ⲉⲡⲧⲟⲟⲩ ⲉⲕ ⲙⲁⲣⲟⲩⲉⲣϩⲏⲩ

ϩⲓⲱⲱϥ ϥⲓ ϩⲁ ⲛⲁⲕ ⲧⲁⲣⲉⲕⲣⲟϥ ϣⲁⲛⲧⲉϥ ⲃⲱⲕ ⲉⲧⲉⲕⲣⲓ

ϭⲉⲛ ⲟⲩⲣⲓ ⲉⲧⲃⲉ 10 ⲉⲕⲙⲟⲧⲛ -ⲧⲉⲛⲧⲟⲗⲏ ⲙⲡ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲛⲟⲩⲧⲉ ⲁⲩⲱ ⲣⲓ ⲡⲁϣⲏⲣⲉⲡⲉⲧⲡⲏϩ ϣⲁ ⲕⲁ ⲡⲙⲉⲉⲩⲉ ⲙⲡⲣⲟⲕ ⲕⲁⲧⲁ ⲧⲉⲕ ⲛⲟⲩⲧⲉ ϩⲙⲡⲉⲕ

ϭⲟⲙ ⲁⲣⲓϥ ϫⲉ ⲛ 15 ϩⲏⲧ ⲛⲛⲁⲩ ⲛⲓⲙ

ⲧⲟⲕ ϩⲱⲱⲕ ⲉⲕ ⲛⲧⲉⲧⲉϥϩⲟⲧⲉϣⲁⲛⲃⲱⲕ ⲉⲩ ⲕⲱⲧⲉ ⲉⲣⲟⲕ-ⲧⲟⲟⲩ ⲕⲛⲁⲟⲩ ϫⲉ ϣⲁⲣⲉⲑⲟⲧⲉ

ⲱϣ ⲉⲧⲣⲉⲩϯ ⲧⲟ ⲙⲡⲛⲟⲩⲧⲉⲟⲧⲟⲩ ⲛⲙⲙⲁⲕ 20 ⲛⲟⲩϫⲉ ⲉⲃⲟⲗ ϩⲛ

ⲧⲉⲛⲧⲟⲗⲏ ⲅⲁⲣ ⲧⲉⲯⲩⲭⲏ ⲛⲛⲟ

ⲙⲡⲛⲟⲩⲧⲉ ⲧⲉ ⲃⲉ ⲛⲓⲙ ϩⲓⲧⲁⲧⲁⲓ ⲛⲁⲓeuroⲛⲉ ⲛⲉϩ ⲕⲟ ⲛⲓⲙ ϩⲓⲁⲛⲟⲃⲏⲩⲉ ⲛⲧⲣⲓ ⲡⲁ ⲙⲓⲁ ⲛⲓⲙ-ϣⲏⲣⲉ- 25 ⲡⲉⲛⲧⲁϥϫⲡⲟ

ⲉⲕⲛⲏⲩ ⲉⲃⲟⲗ ⲛⲁϥ ⲛⲑⲟⲧⲉ

ϩⲛⲧⲣⲓ ⲕⲁ ⲡⲉⲕ ⲙⲡⲛⲟⲩⲧⲉϩⲏⲧ ⲙⲙⲟⲕ ϫⲛ ⲁϥϫⲡⲟ ⲛⲁϥ ⲛⲛⲉⲕⲉⲛ ⲡϫⲟⲓ ⲭⲁⲣⲓⲥⲙⲁ ⲛⲓⲙ-ⲉⲃⲟⲗ ⲉϥⲟⲡⲧ ⲛⲅ 30 ⲡⲉⲧⲉⲟⲩⲉⲛⲧⲁ ϥϣⲟⲩⲟϥ ⲛⲅⲙⲟⲟ ⲙⲙⲁⲩ ⲛⲑⲟⲧⲉ

ϣⲉ ⲉⲧⲃⲉ ⲡⲛⲁⲩ ⲙⲡⲛⲟⲩⲧⲉ ⲟⲩⲛⲛⲛⲉⲕⲃⲁⲗ ⲙⲛ ⲧⲁϥ ⲙⲙⲁⲩ ⲛ

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Col A 33ndash4 ⲛⲧⲉϥϩⲟⲧⲉ] ⲙⲡⲉϥⲟⲩⲱϣ ⲙⲛⲧⲉϥϩⲟⲧⲉ B (the Qasr el-Wizz fragment) k Col B 14 ⲡⲉⲕϩⲏⲧ] ⲡⲉⲕϩⲱⲃ B k

ⲉϩⲉⲛⲁϩⲱⲱⲣ ⲙ ⲙⲛⲧⲣⲱⲙⲉ-ⲉⲩⲙⲉϩ ⲛⲁⲅⲁ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉⲡⲉⲟⲑⲟⲛ ⲛⲓⲙ ϫⲉ ⲟⲩ ⲉⲧϣⲟⲩϣⲁⲣⲉⲑⲟⲧⲉ ⲙⲡ ⲉⲓⲧ ϫⲛⲛⲉⲡⲛⲟⲩⲧⲉ ⲧⲟⲩϫⲉ 5 ⲛⲟⲩⲧⲉ ϫⲉⲉⲣⲉⲡⲣⲱⲙⲉ ⲉⲡ ⲛⲉⲕⲕⲉⲉⲥ ⲉⲃⲟⲗⲛⲟⲃⲉ- ⲡⲉⲕϩⲱⲃ ⲧⲏⲣϥⲁⲩⲱ ϩⲛⲑⲟⲧⲉ ⲁⲣⲓϥ ⲉⲧⲃⲉ ⲡⲙⲡⲛⲟⲩⲧⲉ ⲉⲣⲉ ⲛⲟⲩⲧⲉ-ⲟⲩⲟⲛ ⲛⲓⲙ ⲣⲓ 10 ⲛⲛⲟⲩⲁⲇⲓⲕⲟⲥ ⲅⲁⲣⲕⲉ ⲙⲙⲟⲟⲩ ⲉⲃⲟⲗ ⲁⲛ ⲡⲉ ⲡⲛⲟⲩⲧⲉⲉⲙⲡⲉⲑⲟⲟⲩ- ⲉⲧⲱⲱⲃⲉ ⲛⲁⲕⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ ⲕⲁⲧⲁ ⲡⲉⲕϩⲱⲃ-ⲣⲓ ⲕⲁ ⲧⲉⲕⲣⲓ ⲧⲃⲃⲉ ⲡⲉⲕϩⲏⲧⲥⲓⲥ ⲙⲡⲉⲕⲉⲙ 15 ⲡⲁϣⲏⲣⲉ ⲧⲁⲧⲟ ⲉⲃⲟⲗ ⲛⲅⲉⲣ ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱⲛⲉϩⲃⲏⲩⲉ ⲙ ⲧⲙ ⲉⲣⲟⲕ ϩⲛⲟⲩⲡⲱⲛϩ ⲙⲟⲣⲕ ϭⲉⲡⲏ-ⲛⲧⲉⲥⲃⲱ ⲉϫⲛ ⲧⲁϩⲟⲕ ⲉⲣⲁⲧⲕⲧⲉⲕϯⲡⲉ- 20 ⲛⲟⲩⲥⲱⲧⲡ ⲙⲡⲁⲩⲱ ⲉⲕⲉϩⲱⲙ ⲉ ⲛⲟⲩⲧⲉ-ϫⲛⲛⲉⲕϫⲓϫⲉ ⲙⲡⲉⲣⲕⲁⲧⲉⲭⲉϫⲉⲉⲩⲉ ⲉⲩⲟⲩ ⲙⲙⲟⲕ ⲙⲁⲩⲁⲱϣϥ - ⲁⲕ ⲛⲅϯ ⲛⲟⲩⲙⲡⲉⲣϣⲱⲡⲉ 25 ϩⲟⲟⲩ ⲛⲥⲁⲟⲩϩⲟⲛⲁⲧⲥⲃⲱ ⲡⲁ ⲟⲩ ⲛⲅϣⲱⲡⲉϣⲏⲣⲉ ⲁⲗⲗⲁ ⲛⲁⲙⲉⲗⲏⲥ ⲛⲧⲉⲁⲣⲓϩⲟⲧⲉ ϩⲏⲧϥ ⲡⲉⲕⲟⲩⲟⲉⲓϣⲙⲡⲛⲟⲩⲧⲉ ⲛⲅ ⲟⲩⲱ ⲛⲧⲟⲟⲧⲕ ϩⲁⲣⲉϩ ⲉⲛⲉϥⲉⲛ 30 ⲛⲅⲥⲟⲩⲉⲣ ⲡⲉϩⲟⲧⲟⲗⲏ- ⲟⲩ ⲛⲧⲁⲩϫⲡⲁϣⲏⲣⲉ ⲙⲡⲉⲣⲣ ⲡⲟⲕ-ϩⲙϩⲁⲗ ⲛⲧⲉϥ ϯϩⲱⲛ ⲉⲧⲟⲟⲧⲕϩⲟⲧⲉ ϩⲛⲟⲩⲉⲟⲟⲩ ⲡⲁϣⲏⲣⲉ ϫⲉ ⲙ

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ⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲡⲓⲥⲧⲟⲥ ⲟⲩⲣⲱⲙⲉ ⲛⲅⲛⲁϯ ⲣⲱⲙⲉ ⲉⲣⲉⲡⲉϥ

ϩⲏⲩ ⲉⲣⲟϥ ⲁⲛ ϩⲱⲃ ϫⲟⲥⲉ ⲉ

ϫⲛⲛⲉⲕⲉⲓ ⲉ ⲡⲱⲕ ⲟⲩⲣⲱϫⲙⲡⲉⲕϩⲟ- 5 ⲙⲉ ⲙⲙⲁⲓⲛⲟⲩ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲧⲉ ⲟⲩⲣⲱⲙⲉ

ⲟⲩⲣⲉϥϭⲱⲛⲧ ⲛϥϭⲱϣⲧ ⲁⲛ ⲉ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲛⲁⲡⲉⲓⲙⲁ ϫⲉ

ⲣⲉϥⲕⲁⲧⲁⲗⲁ ⲛⲁⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲗⲉⲓ- 10 ⲡⲱⲣϫ ⲙⲡⲣⲱⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉ-ⲟⲩⲣⲉϥϯϩⲉ ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲣⲱⲙⲉ ⲉⲧⲃⲉ ⲛⲁ

ⲣⲉϥⲕⲱϩ ⲡⲉⲓⲙⲁ ϫⲉ ⲛⲁ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ 15 ⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲟⲩϩⲁϩ ⲛϣⲁϫⲉ ⲡⲱⲣϫ ⲙⲡⲣⲱⲧⲁⲣⲉⲕϣⲱⲡⲉ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉⲉⲕⲟ ⲛⲣⲙⲣⲁϣ ⲁⲣⲓϣⲃⲏⲣ ⲛⲧⲟϥ

ϫⲉ ⲛⲣⲙⲣⲁϣ ⲉⲩϩⲏⲕⲉ ⲙⲙⲁⲓⲛⲉⲧⲛⲁⲕⲗⲏⲣⲟ 20 ⲛⲟⲩⲧⲉ-ⲛⲟⲙⲉⲓ ⲙⲡⲕⲁϩ ⲟⲩϩⲏⲕⲉ ⲉϥⲑⲃ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲃⲓⲏⲩ-ϣⲧⲉⲣⲧⲓⲣ ⲟⲩϩⲏⲕⲉ ⲉⲙⲙⲁⲓ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ϣⲙⲙⲟ-ⲟⲩⲣⲱⲙⲉ ⲉϥⲟ ⲛ 25 ⲟⲩϩⲏⲕⲉ ⲉϥϩⲏⲕ

ϣⲃⲏⲣ ⲉⲩⲥϩⲓⲙⲉ ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ ϩⲛⲑⲟⲧⲉ ⲙⲡ

ⲟⲩⲇⲉ ⲙⲡⲉⲣⲕⲁ ⲛⲟⲩⲧⲉ-ⲙⲛⲧϣⲃⲏⲣ ⲛⲁⲕ ⲟⲩϩⲏⲕⲉ ⲉϥϥⲉⲓ

ⲙⲛⲟⲩⲥϩⲓⲙⲉ ⲥⲟⲥ -ⲙⲡⲉⲣⲙⲟⲟϣⲉ 30 ⲟⲩϩⲏⲕⲉ ⲉϥϭⲱϣⲧ

ⲙⲛⲟⲩⲕⲟⲩⲓ ⲉⲣⲟⲕ ⲉⲡⲛⲟⲩⲧⲉ ⲉⲟⲩⲛϫⲛⲛⲉⲕⲧⲁϩⲧ ⲟⲩϩⲁⲣⲉϩ ϩⲛⲧⲉϥ

ⲛⲅⲉⲓ ⲉⲡⲁϩⲟⲩ- ⲧⲁⲡⲣⲟ-ⲉⲕϣⲁⲛⲕⲁ ⲟⲩϣ ⲡⲁϣⲏⲣⲉ ⲁⲣⲓϣ

ⲃⲏⲣ ⲛⲁⲕ ⲕⲁⲁϥ 35 ⲃⲏⲣ ⲉⲣⲱⲙⲉ

Col A 26 ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ added later

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ⲛⲓⲙ ⲉϥⲉⲣϩⲟⲧⲉ ⲛⲁϥ ϫⲉ ⲛⲧⲟϥϩⲏⲧϥ ⲙⲡⲛⲟⲩ ⲡⲉⲧⲛⲁⲧⲁϫⲣⲉ

ⲧⲉ ⲁⲩⲱ ⲉϥϩⲁ ⲡⲉⲕϩⲏⲧ ⲛⲁϥ

ⲣⲉϩ ⲉⲛⲉϥⲉⲛ ⲛϥϫⲓ ϩⲗⲟϭⲧⲟⲗⲏ- 5 ⲛⲧⲉⲡⲉϥⲕⲱϩⲧ

ⲙⲡⲉⲣⲕⲁ ⲧⲉⲕ ϣⲱⲡⲉ ⲛϩⲏⲧⲕ ϩⲉⲗⲡⲓⲥ ϩⲛⲣⲱ ⲛϥⲣⲱⲕϩ ⲛⲛⲉⲕⲙⲉ ⲡⲁϣⲏⲣⲉ ⲉⲧ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ-ⲃⲉ ⲧⲙⲟⲧⲛⲉⲥ ⲙ ϭⲱϣⲧ ⲉⲡⲛⲟⲩ

ⲡⲉⲓⲙⲁ ⲧⲁⲣⲉⲕ 10 ⲧⲉ ⲡⲁϣⲏⲣⲉ ⲧⲁϭⲱ ⲉⲕⲟ ⲛⲣⲙϩⲉ- ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱ

ⲛⲉϫ ⲡⲉⲕⲣⲟⲟⲩϣ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲡϫⲟⲉⲓⲥ ⲧⲁ ⲥⲱⲧⲙ ⲛⲥⲁⲡⲛⲟⲩⲣⲉϥϥⲓ ⲣⲟⲟⲩϣ ⲧⲉ ⲡⲁϣⲏⲣⲉϩⲁⲣⲟⲕ- 15 ⲧⲁⲣⲉⲡⲛⲟⲩⲧⲉ

ⲕⲁ ⲧⲉⲕϩⲉⲗⲡⲓⲥ ⲥⲱⲧⲙ ⲉⲣⲟⲕ-ϩⲙⲡⲛⲟⲩⲧⲉ ⲡⲁ ⲡⲱⲧ ⲉϩⲟⲩⲛ ⲉⲣⲟϥϣⲏⲣⲉ ϫⲉ ⲛⲧⲟϥ ⲧⲁⲣⲉϥⲡⲱⲧ

ⲡⲉⲧⲛⲁⲙⲟⲟⲛⲉ ⲉϩⲟⲩⲛ ⲉⲣⲟⲕ ⲛϥⲙⲙⲟⲕ- 20 ⲧⲥⲁⲃⲟⲕ ⲉⲡⲉϥ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ ⲛⲟⲙⲟⲥ ⲛϥⲟⲩⲉⲉⲓⲥ ⲉⲣⲟⲕ ⲛⲉϩ ⲡⲉϥⲥⲟⲟⲩⲛ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁ ⲉⲣⲟⲕ ⲛϥϣⲱ

ⲥⲁⲛⲟⲩϣⲕ ⲡⲉ ⲛⲁⲕ ⲛϫⲁⲩ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲥⲕⲉ 25 ⲙⲟⲉⲓⲧ ⲥⲟⲩⲡⲁⲍⲉ ⲙⲙⲟⲕ ⲧⲉⲛ ⲡⲉⲕϩⲏⲧ ⲉ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲧⲁϫ ϩⲟⲩⲛ ⲉⲣⲟϥ ⲧⲁⲣⲉ ⲡⲉⲕϩⲏⲧ ⲣⲉϥⲙⲟⲟϣⲉ ⲛⲙ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁϫⲓ ⲙⲁⲕ ⲉϥⲥⲟⲩ

ⲙⲟⲉⲓⲧ ϩⲏⲧⲕ 30 ⲧⲱⲛ-ⲕⲁ ⲡⲛⲟⲩⲧⲉ ϣⲱⲡⲉ ⲉⲕⲁϣⲉ

ⲛⲁⲕ ⲛⲃⲟⲏ ⲉⲣⲟϥ ⲛⲧⲉⲩϣⲏ

ⲑⲟⲥ ⲡⲁϣⲏⲣⲉ ⲙⲛⲡⲉϩⲟⲟⲩ ϫⲉ ⲛⲛⲅϯ ⲕⲁⲣⲡⲟⲥ ⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ

ALIN SUCIU656

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ⲉⲓⲥ ⲉⲣⲟⲕ- ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲥⲁⲛⲟⲩϣⲕ ϩⲙⲡ ϩⲟϫϩⲉϫ ⲧⲁ

ϫⲟⲉⲓⲥ ϫⲉ ⲛⲧⲟϥ ⲣⲉⲕϣⲱⲡⲉ

ⲡⲉⲧⲛⲁϯ ⲛⲁⲕ ϩⲙⲡⲉⲙⲧⲟⲛ-ⲛⲛⲁⲓⲧⲏⲙⲁ 5 ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲙⲡⲉⲕϩⲏⲧ- ϩⲓⲥⲉ ⲧⲁⲣⲉⲕ

ⲉⲕϣⲁⲛⲁⲓⲧⲉⲓ ϣⲱⲡⲉ ϩⲙⲛⲟⲩϩⲱⲃ ⲛⲧⲟ ⲡⲉⲙⲧⲟⲛ ⲁⲩⲱⲟⲧϥ ⲙⲡⲛⲟⲩ ⲛⲛⲉⲕⲙⲉⲥⲧⲉ

ⲧⲉ ⲙⲡⲉⲣⲉⲓ ⲉⲡⲁ 10 ⲟⲩϩⲱⲃ ⲉϥϩⲟ

ϩⲟⲩ ϫⲉϣⲁⲣⲉ ⲥⲉ ϫⲉ ϩⲓⲧⲉⲛ

ⲡⲛⲟⲩⲧⲉ ϫⲉⲛⲧ ϩⲁϩ ⲛϩⲓⲥⲉ ⲉⲣⲉ

ⲡⲣⲱⲙⲉ ⲉⲛⲁⲩ ⲡⲣⲱⲙⲉ ⲛⲁ

ϫⲉ ϥⲛⲁϩⲩⲡⲟ ⲛⲟⲩϩⲙ -ⲙⲓⲛⲉ ⲁⲗⲗⲁ 15 ⲡⲁϣⲏⲣⲉ ⲉⲓϯ ⲥ

ϩⲙⲡⲉⲕϩⲏⲧ ⲃⲱ ⲛⲁⲕ ϩⲛⲛⲉⲧⲏⲣϥ ⲁⲓⲧⲉⲓ ⲁⲩⲱ ϩⲓⲟⲟⲩⲉ ⲙⲡⲱ

ⲕⲛⲁϫⲓ- ⲛⲁϩ ⲉⲓⲧⲁⲗⲟⲡⲁϣⲏⲣⲉ ⲉⲕϩⲙⲟ ⲙⲙⲟⲕ ⲉϩⲣⲁⲓ

ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ 20 ⲉϫⲛⲛⲉϩⲓⲟⲟⲩⲉ

ⲕⲁ ⲧⲡⲩⲗⲏ ⲉⲧ ⲉⲧⲥⲟⲩⲧⲱⲛ-ϭⲏⲩ ⲙⲡⲉⲕⲉⲙ ⲙⲡⲉⲣⲙⲟⲟϣⲉ

ⲧⲟ ⲉⲃⲟⲗ- ϩⲛⲟⲩϭⲱⲱⲙⲉⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲙⲟⲟϣⲉ

ⲧⲉⲕⲣⲓ ⲕⲁ ⲧⲉⲛ 25 ⲛⲧⲟϥ ⲉⲕⲥⲟⲩ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ⲧⲱⲛ ϩⲛϩⲱⲃ

ⲧⲉ ⲛⲧⲟⲟⲧⲕ - ⲛⲓⲙ-ⲉϣⲱⲡⲉ ⲉⲕ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛϣⲁⲛⲟⲩⲱϣ ⲥⲁϭⲓⲛⲉⲣϩⲱⲃ

ⲡⲁϣⲏⲣⲉ ⲕⲛⲁ 30 ⲛⲓⲙ-ϫⲓ ⲥⲃⲱ ⲉⲕ ⲙⲡⲉⲣϣⲱϣ

ϣⲁⲛⲙⲉⲣⲉ ⲥⲱ ⲙⲛⲧⲏⲩ ⲛⲓⲙ-ⲧⲙ ⲕⲛⲁϫⲓ- ϣⲱⲡⲉ ⲛⲧⲟϥ

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ⲉⲕⲧⲁϫⲣⲏⲩ ⲙⲁⲓⲛⲟⲩⲧⲉ ⲧⲏ

ⲉϫⲛⲛⲉⲧⲥⲏϩ ⲣⲟⲩ-ⲁⲩⲱ ⲡⲛⲟⲙⲟⲥ ϫⲓ ϭⲉ ⲛⲁⲕ ⲛⲇⲁⲩ

ⲙⲡⲛⲟⲩⲧⲉ ⲕⲁ ⲉⲓⲇ ⲉϥⲱϣ

ⲁϥ ϩⲙⲡⲉⲕ 5 ⲉⲃⲟⲗ ⲉⲣⲉⲥⲁⲟⲩⲗ

ϩⲏⲧ ⲛⲛⲁⲩ ⲡⲏⲧ ⲛⲥⲱϥⲛⲓⲙ- ϫⲉ ⲁⲛⲅ ⲟⲩⲟⲩϩⲟⲣ

ⲥⲱⲧⲙ ⲇⲁⲇ ⲉϥⲙⲟⲟⲩⲧ ⲁⲩⲱⲉϥⲱϣ ⲉⲃⲟⲗ ⲁⲛⲅ ⲟⲩⲡⲏⲓ ⲛⲟⲩ

ⲉϥϫⲱ ⲙⲙⲟⲥ 10 ⲱⲧ-ϫⲉ ⲛⲥⲁⲃⲏⲗ ϫⲉ ⲛⲁⲓ ϭⲉ ⲧⲏⲣⲟⲩ ⲡⲁ

ⲡⲉⲕⲛⲟⲙⲟⲥϣⲟ ϣⲏⲣⲉ ⲁⲓϫⲟⲟⲩ

ⲟⲡ ⲛⲁⲓ ⲙⲙⲉⲗⲉ ⲉⲧⲃⲉ ⲡⲉⲑⲃⲃⲓⲟ-ⲧⲏ ⲛⲉⲓⲛⲁⲧⲁ ϫⲓ ⲇⲁⲩⲉⲓⲇ ⲛⲁⲕ

ⲕⲟ ⲡⲉ ϩⲙⲡⲁⲑⲃ 15 ⲟⲛ ⲛⲥⲙⲟⲧ ⲉⲣⲉ

ⲃⲓⲟ- ⲛⲉϥϫⲁϫⲉ ⲡⲏⲧ

ⲁⲩⲱ ⲟⲛ ϫⲉ ϯⲛⲁ ⲛⲥⲱϥ ⲉϥⲱϣ

ⲧⲉⲗⲏⲗ ⲉϫⲙ ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ

ⲡⲉⲕϣⲁϫⲉ ⲛⲑⲉ ⲡⲱⲧ ⲛⲥⲁⲛⲁⲙⲡⲉⲛⲧⲁϥϭⲛ 20 ϫⲁϫⲉ ⲛⲧⲁⲧⲁ

ϩⲁϩ ⲛϣⲱⲗ ϩⲟⲟⲩ ⲁⲩⲱ ⲛ

ⲁⲩⲱ ⲙⲁⲣⲉⲡ ⲛⲁⲕⲧⲟⲓ ⲙⲡⲟⲩϣⲁϫⲉ ⲙⲡⲛⲟⲩ ⲱϫⲉⲛ-ⲧⲉ ϩⲗⲟϭ ϩⲛⲧⲉⲕ ⲇⲁⲩⲉⲓⲇ ⲙⲉⲛ ⲥⲱ

ⲧⲁⲡⲣⲟ ⲛⲑⲉ ⲛ 25 ⲙⲁⲧⲓⲕⲟⲥ ⲉϥ

ⲇⲁⲩⲉⲓⲇ ϫⲉ ⲁ ⲙⲓϣⲉ ⲟⲩⲃⲉ ⲛ

ⲛⲉⲕϣⲁϫⲉ ϩ ϫⲓϫⲉⲉⲩⲉ ⲉⲧⲟⲩ

ⲗⲟϭ ϩⲛⲧⲁϣⲟⲩ ⲟⲛϩ ⲉⲃⲟⲗ ⲉϥⲱⲃⲉ ⲉϩⲟⲩⲉ ⲑⲁⲣⲉⲓ ⲙⲡⲛⲟⲩ

ⲉⲟⲩⲉⲃⲓⲱ ϩⲛ 30 ⲧⲉ ⲉϥⲙⲓϣⲉ ⲉ

ⲣⲱⲓ- ϫⲱϥ ⲉⲧⲃⲉ ⲧⲉϥ

ⲇⲁⲩⲉⲓⲇ ⲅⲁⲣ ⲉϥ ⲡⲣⲟϩⲁⲓⲣⲉⲥⲓⲥ

ϣⲟⲟⲡ ⲙⲡⲣⲟ ⲉⲧⲉ ⲟⲩⲉⲛⲧⲁϥⲥ

ⲥⲱⲡⲟⲛ ⲛⲙ

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ⲉϩⲟⲩⲛ ⲉⲣⲟϥ- ⲧⲏⲣⲥ ⲙⲡϫⲁϫⲉⲛⲧⲟⲕ ϭⲉ ϩⲱ ⲛⲧⲉⲧⲉⲙⲗⲁⲁⲩ

ⲱⲕ ⲱ ⲡⲁ ϫⲓ ⲧⲏⲩⲧⲛ ⲛ

ϣⲏⲣⲉ ⲁⲣⲓϫⲁⲣ ϭⲟⲛⲥ -ϩⲏⲧ ⲛⲅⲱϣ 5 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ ⲟⲥ ϫⲉ ⲛⲧⲁϥϯ

ⲡⲱⲧ ⲛⲥⲁⲛⲁ ϭⲟⲙ ⲛⲛⲁⲡⲟⲥϫⲁϫⲉ ⲧⲁⲧⲁϩⲟ ⲧⲟⲗⲟⲥ ⲙⲙⲁⲧⲉ-ⲟⲩ ⲉⲧⲉ ⲙⲙⲉⲉⲩⲉ ⲡⲥⲱⲧⲏⲣ ⲱϣ

ⲛⲉⲉⲑⲟⲟⲩ ⲉⲧϯ 10 ⲉⲃⲟⲗ ϫⲉ ⲡⲉϯϫⲱ

ⲛⲙⲙⲁⲕ ⲁⲩⲱ ⲙⲙⲟϥ ⲛⲏⲧⲛ

ⲛⲛⲁⲕⲧⲟⲓ ⲙ ϯϫⲱ ⲙⲙⲟϥ ⲛⲟⲩ

ⲡⲟⲩⲱϫⲉⲛ ⲟⲛ ⲛⲓⲙ ϫⲉ ⲣⲟ

ϯⲛⲁⲗⲟϫϩⲟⲩ ⲛⲥⲉ ⲉⲓⲥ-ⲧⲙⲉϣϭⲙϭⲟⲙ 15 ⲏ ⲛⲅϫⲓ ⲛⲁⲕ ⲛⲧ

ⲉⲁϩⲉⲣⲁⲧⲟⲩ ⲥⲉ ⲙⲛⲧϫⲱⲱⲣⲉ

ⲛⲁϩⲉ ϩⲁⲣⲁⲧⲟⲩ ⲛ ⲓⲏⲥⲟⲩ ⲡϣⲏ

ⲛⲛⲁⲟⲩⲉⲣⲏⲧⲉ- ⲣⲉ ⲛⲛⲁⲩⲏ ⲡϫⲉ ⲁⲕⲙⲟⲣⲧ ⲛⲟⲩ ϫⲱⲱⲣⲉ ϩⲙⲡϭⲟⲙ ⲉⲡⲡⲟⲗⲉ 20 ⲡⲟⲗⲉⲙⲟⲥ ⲉϥ

ⲙⲟⲥ ⲉⲃⲟⲗ ϫⲉ ⲡ ⲥⲉⲣⲉⲙⲗⲁϩ ⲉⲃⲟⲗ

ⲛⲟⲩⲧⲉ ⲡⲉⲧϯ ⲙⲛⲡⲁⲙⲁⲗⲏⲕϭⲟⲙ ⲉⲡⲣⲱⲙⲉ ⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗⲉⲧⲟⲩⲏϩ ⲛⲥⲱϥ ϫⲉ ϩⲛⲧⲉⲩⲛⲟⲩ

ⲉϥⲙⲓϣⲉ ⲙⲛ 25 ⲛⲧⲁϥϫⲣⲟ ⲉⲡⲁ

ⲛⲉⲧⲙⲓϣⲉ ⲛⲙ ⲙⲁⲗⲏⲕ ϩⲓⲧⲙ

ⲙⲁϥ- ⲡⲡⲱⲣϣ ⲉⲃⲟⲗ

ⲁϥϫⲟⲟⲥ ⲅⲁⲣ ⲛⲛⲉ ⲛⲉⲛϭⲓϫ ⲙⲙⲱⲧⲟⲩⲏϩ ⲛⲥⲱϥ ⲩⲥⲏⲥ-ϫⲉ ⲁⲓϯ ⲧⲉⲝⲟⲩ 30 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲥⲓⲁ ⲛⲏⲧⲛ ⲉ ⲟⲟⲥ ϫⲉ ⲓⲏⲥⲟⲩ

ϩⲱⲙ ⲉϫⲛⲛϩⲟϥ ⲟⲩⲡⲣⲟⲫⲏ

ⲙⲛⲛⲟⲩⲟⲟϩⲉ ⲧⲏⲥ ⲡⲉ-ⲁⲩⲱ ⲉϫⲛⲧϭⲟⲙ ⲁⲗⲗⲁ ϯⲥⲱⲧⲙ

659THE SERMO ASCETICUS

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ⲓⲁ

ⲉⲧⲉⲅⲣⲁⲫⲏ ⲉ ϭⲱⲃ ⲁⲗⲗⲁ ⲛϭⲟⲙⲥⲱϣ ⲉⲃⲟⲗ ϫⲉ ⲛ ϩⲓⲁⲅⲁⲡⲏ-ⲧⲁⲩⲕⲉⲧⲧⲏⲩ ⲙⲡⲣⲧⲣⲉⲛϭⲉⲛ

ⲧⲛ ⲉϩⲣⲁⲓ ⲉϫⲛⲧ ⲧⲥ ⲡⲁϣⲏⲣⲉ ⲉⲩ

ⲥⲛⲧⲉ ⲛⲛⲁⲡⲟⲥ 5 ⲧⲥⲁⲃⲟ ⲙⲙⲟⲕ ⲉ

ⲧⲱⲗⲟⲥ ⲙⲛⲛⲉⲡ ⲙⲓϣⲉ ⲉⲕⲙⲟⲩⲣⲣⲟⲫⲏⲧⲏⲥ- ⲙⲡⲇⲓⲁⲃⲟⲗⲟⲥ

ⲛⲧⲟⲕ ϩⲱⲱⲕ ⲉⲛⲉⲕⲟⲩⲉⲣⲏⲧⲉ

ⲡⲁϣⲏⲣⲉ ϩⲓⲧⲙ ⲙⲁⲩⲁⲁⲕ ⲉⲕⲡⲡⲱⲣϣ ⲉⲃⲟⲗ 10 ⲧⲱⲃϩ ϫltⲉgt ⲙⲡⲉⲣⲛⲛⲉⲕϭⲓϫ ⲉⲕⲉ ϫⲓⲧⲛ ⲉϩⲟⲩⲛ ⲉ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ ⲡⲓⲣⲁⲥⲙⲟⲥ ⲉⲕⲙⲁⲕ- ⲙⲟⲩⲣⲉ ⲉⲙⲡⲓ

ⲉⲕϣⲁⲛⲣϩⲟⲧⲉ ⲣⲁⲥⲙⲟⲥ ⲉⲣⲟⲕ

ϩⲏⲧϥ ⲙⲡⲛⲟⲩ 15 ⲙⲁⲩⲁⲁⲕ-ⲧⲉ ⲉⲕⲉⲉⲓ ⲉⲃⲟⲗ ⲟⲩⲛ ϩⲛϩⲃⲏⲩⲉⲉⲙⲓϣⲉ ⲙⲛⲛⲉⲕ ⲅⲁⲣ ⲉⲣⲉⲡⲣⲱⲙⲉ

ϫⲁϫⲉ ϩⲛⲟⲩϩⲓⲏ ϯ ⲙⲙⲟϥ ⲉⲣⲟⲟⲩⲉⲩⲉϭⲱⲧⲡ ϩⲁ ⲉϥⲙⲟⲩⲣ ⲙⲡⲇⲓⲁ

ⲧⲉⲕϩⲏ ⲛⲥⲁϣϥ 20 ⲃⲟⲗⲟⲥ ⲉⲣⲟϥ ⲙⲁⲩ

ⲛϩⲓⲏ- ⲁⲁϥ-ⲛⲉⲕϫⲁϫⲉ ⲉⲧϯ ⲟⲩⲥⲁ ⲛⲕⲟⲧⲥ ⲅⲁⲣ

ⲛⲙⲙⲁⲕ ⲛⲉ ⲙ ⲡⲉ ⲡⲇⲓⲁⲃⲟⲗⲟⲥⲙⲉⲉⲩⲉ ⲉⲧϯ ⲛⲙ ϣⲁϥⲉⲛ ϩⲉⲛϩ

ⲙⲁⲕ- 25 ⲃⲏⲩⲉ ⲅⲁⲣ ⲛⲁⲅⲁⲁⲓϯ ϭⲉ ⲛⲁⲕ ⲡⲁ ⲡⲏ ⲙⲡⲣⲱⲙⲉ

ϣⲏⲣⲉ ⲛⲟⲩϭⲟⲙ ϣⲁⲛⲧⲉϥⲉⲛⲧϥ

ⲉⲃⲟⲗ ϩⲓⲧⲙⲡ ⲉⲧϭⲟⲣϭⲥ ϩⲉⲛⲛⲟⲩⲧⲉ ⲧⲁⲣⲉⲕ ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ 30 ϣⲛϩⲧⲏϥ ⲛⲙⲁⲕ ⲧⲏⲣⲟⲩ- ⲛⲟⲩϫ ⲛϥⲧⲉϩⲛⲧⲁⲡⲛⲟⲩⲧⲉ ⲅⲁⲣ ⲡⲉⲕⲟⲩⲱϣ

ϯ ⲛⲁⲛ ⲁⲛ ⲛⲟⲩ ⲙⲛⲧⲁⲅⲁⲡⲏⲡⲛⲁ ⲙ ⲙⲛⲧ

ALIN SUCIU660

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ⲓⲃ

ⲛϥⲧⲱϩ ⲙ ⲉⲓⲧⲁ ⲉⲕϩⲙⲟⲟⲥ

ⲡⲉⲧⲥⲁϣⲉ ⲙⲛ ϩⲛⲧⲙⲏⲧⲉ ⲛ

ⲡⲉⲧϩⲟⲗϭ - ϩⲛⲣⲱⲙⲉ ϥⲓⲧⲱⲃϩ ϭⲉ ⲙⲡ ⲡⲉⲕⲣⲟⲟⲩϣ

ⲛⲟⲩⲧⲉ ⲡⲁϣⲏ 5 ⲙⲁⲩⲁⲁⲕ ⲉⲕⲣⲉ ϫⲛⲛⲉⲕⲉⲓ ϣⲁⲛⲛⲁⲩ ⲉϩⲱⲃ

ⲉⲛⲉϥϩⲁϭⲉ- ⲛⲓⲙ ⲙⲟϣⲧⲕⲉⲩⲉⲣϩⲁⲗ ⲅⲁⲣ ⲙⲡ ϫⲉ ⲉⲛⲉⲁⲕⲉⲛ

ⲣⲉϥϣⲙϣⲉ ⲡϫⲏ ⲉⲃⲟⲗ ϩⲙ

ⲛⲟⲩⲧⲉ ϩⲛϩⲉⲛ 10 ⲡⲉⲕⲃⲁⲗ-ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ ⲁⲩⲱ ⲙⲡⲣϫⲓ ⲗⲁ

ⲛⲟⲩⲧⲉ- ⲁⲩ ⲛϣⲁϫⲉ ⲛⲧⲉ

ⲛⲑⲉ ⲛⲁⲇⲁⲙ ⲗⲁⲁⲩ ⲉϩⲟⲩⲛ ⲉ

ⲛⲧⲁⲩⲉⲣ ⲣⲱⲙⲉ ⲉⲙϩⲁⲗ ⲙⲙⲟϥ ϩⲛ 15 ⲡⲉⲛⲉⲕⲃⲁⲗ ⲛⲁⲩ

ⲟⲩⲥⲙⲏ ⲙ ⲙⲛⲧ ⲉⲣⲟϥ ⲛⲧⲉⲛⲉⲕⲛⲟⲩⲧⲉ ⲁϥ ⲙⲁⲁϫⲉ ⲥⲟⲧⲙⲟⲩⲧⲉϩ ⲡⲉⲧϩⲟⲗϭ ⲛⲅϥⲓ ⲙⲡⲉϥⲛⲟ

ⲙⲛⲡⲉⲧⲥⲁϣⲉ- ⲃⲉ ⲛⲅⲧⲁⲗⲟϥ ⲉ

ⲣⲟⲉⲓⲥ ϭⲉ ϩⲱⲱⲕ 20 ϫⲱⲕ-ⲉⲧⲉⲙϯϩⲓⲛⲏⲃ ⲉⲧⲃⲉ ⲡϣⲁϫⲉ

ⲛⲛⲉⲕⲃⲁⲗ ⲣⲉⲕ ⲉⲧⲥⲏϩ ϫⲉ ⲉⲧⲉ

ⲣⲓⲕⲉ ⲛⲛⲉⲕⲃⲟⲩ ⲧⲛⲟ ⲛϩⲏⲏⲃⲉ

ϩⲉ ϫⲉ ⲉⲕⲉⲉⲣ ⲉϫⲛⲛⲉⲛⲟⲃⲉ ⲛ

ⲃⲟⲗ ⲛⲑⲉ ⲛⲟⲩ 25 ⲛⲉⲧϩⲓⲧⲟⲩⲱ

ϭⲁϩⲥⲉ ⲉⲃⲟⲗ ϩⲛⲟⲩ ⲧⲉⲛ ⲉⲧⲉⲧⲛϩⲁϭⲉ ⲁⲩⲱ ⲛ ⲱⲡ ⲙⲡⲉⲩϣⲱ

ⲑⲉ ⲛⲟⲩϩⲁⲗⲏⲧ ⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛⲉⲃⲟⲗ ϩⲛⲟⲩⲡⲁϣ- ⲛⲉ ⲉⲕϣⲁⲛ

ϩⲉⲛϩⲁⲣⲉϩ ⲛⲓⲙ 30 ⲱⲡ ⲙⲡϣⲱⲱⲧ

ϩⲁⲣⲉϩ ⲉⲡⲉⲕ ⲙⲡⲉⲧϩⲓⲧⲟⲩϩⲏⲧ ϩⲛϩⲓⲟ ⲱⲕ ϫⲉ ⲛⲟⲩⲕ

ⲟⲩⲉ ⲅⲁⲣ ⲛⲱⲛϩ ⲛⲉ ⲙⲉⲕⲕⲣⲓⲛⲉⲛⲉ ⲉⲃⲟⲗ ϩⲛⲛⲁⲓ- ⲛⲗⲁⲁⲩ ⲙⲉⲕ

661THE SERMO ASCETICUS

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Venice Marciana 192 fo 100r

ⲓⲅ

ϫⲓⲥⲉ ⲛϩⲏⲧ ⲉϫⲉⲛ ϩⲙⲡⲉⲕⲥⲙⲟⲧⲗⲁⲁⲩ ⲁⲗⲗⲁ ⲉⲣⲉⲡⲉⲕϩⲏⲧ

ϣⲁⲕϥⲓ ϩⲁϩⲱⲃ ⲟ ⲛⲑⲉ ⲛⲟⲩⲕⲱϩⲧ

ⲛⲓⲙ ⲉⲧⲃⲉ ⲧⲁ ⲉϩⲟⲩⲛ ⲉⲡⲛⲟ

ⲅⲁⲡⲏ ⲙⲡⲛⲟⲩ 5 ⲃⲉ-ⲧⲉ- ⲙⲡⲉⲣϣⲱⲡⲉ ⲉⲕ

ϣⲱⲡⲉ ⲛⲭⲣⲏⲥ ⲃⲏⲗ ⲉⲃⲟⲗ ϩⲙⲧⲟⲥ ⲡⲁϣⲏ ⲡⲉⲕϩⲏⲧ ϣⲱ

ⲣⲉ ϫⲉ ⲛⲉⲧⲟ ⲛ ⲡⲉ ⲛⲧⲟϥ ⲉⲕ

ⲭⲣⲏⲥⲧⲟⲥ ⲛⲉⲧ 10 ⲧⲟⲣϩ ϩⲛϩⲱⲃ

ⲛⲁⲟⲩⲱϩ ϩⲓϫⲙ ⲛⲓⲙ-ⲡⲕⲁϩ ⲁⲩⲱ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕϩⲏⲧ

ⲛⲃⲁⲗϩⲏⲧ ⲛⲉⲧ ⲉⲉⲣϫⲟⲉⲓⲥ ⲉⲣⲟⲕⲛⲁϣⲱϫⲡ ϩⲓ ⲁⲗⲗⲁ ⲁⲣⲓϫⲟⲉⲓⲥ

ϫⲱϥ- 15 ⲛⲧⲟϥ ⲉⲡⲉⲕ

ⲁⲩⲱ ϫⲉ ⲧⲁⲅⲁⲡⲏ ϩⲏⲧ-ϣⲁⲥⲉⲣⲭⲣⲏⲥ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛ

ⲧⲟⲥ ⲉϥϫⲱ ⲙ ⲥⲁⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲟⲥ ϫⲉ ⲉⲕϣⲁⲛ ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ 20 ϩⲏⲧ ⲟⲩⲁϩϥ ⲛ

ⲁⲣⲓⲭⲣⲏⲥⲧⲟⲥ ⲥⲱⲕ-ϩⲓⲃⲁⲗϩⲏⲧ ⲧⲁ ⲙⲡⲉⲣⲥⲱⲧⲙ ⲛⲥⲁⲣⲉⲕϩⲉ ⲉⲡⲉⲟⲟⲩ ⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲡⲛⲟⲩⲧⲉ- ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲙⲡⲉⲣϣⲱⲡⲉ ⲛⲑⲉ 25 ϩⲏⲧ ⲛⲧⲟϥ ⲥⲱ

ⲛⲛⲉⲓϣⲟⲛⲧⲉ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲧⲣⲏⲧ ϩⲓϫⲛⲛ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕ

ⲧⲟⲟⲩ ⲉⲧⲉ ⲡⲛⲟⲩ ϩⲏⲧ ⲉⲉⲣⲛⲟⲩⲧⲉ

ⲧⲉ ⲡⲉϣⲱⲡⲉ ⲛⲁⲕ ⲁⲗⲗⲁⲛⲧⲟϥ ⲛⲑⲉ ⲛⲟⲩ 30 ⲙⲁⲣⲉⲡⲉⲕϩⲏⲧ

ⲕⲁϣ ⲉϥⲣⲏⲧ ϩⲓ ⲛⲧⲟϥ ⲥⲱⲧⲙϫⲛⲟⲩⲙⲟⲟⲩ ⲉⲧⲉ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ-ⲡⲛⲟⲩⲛ ⲡⲉ ⲕⲟⲩⲱϣ ⲉⲥⲱⲧⲙ

ϣⲱⲡⲉ ⲉⲕⲙⲟⲧⲛ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ

ALIN SUCIU662

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ⲓⲇ ⲓⲁ

ⲡⲁϣⲏⲣⲉ ⲛⲅ ⲉⲡϫⲓⲛϫⲏ-ⲛⲁⲟⲩⲱϣ ⲁⲛ ⲁⲩⲱ ⲟⲛ ϫⲉ ⲁⲛltⲁgt

ⲉⲥⲱⲧⲙ ⲛⲥⲁ ⲁⲛⲟⲙⲓⲁ ϫⲓⲥⲉ

ⲛⲉⲕⲟⲩⲱϣ ⲉⲧⲁⲁⲡⲉ ⲁⲩϩⲛⲅⲥⲱⲧⲙ ⲛⲥⲁ 5 ⲣⲟϣ ⲉϫⲟⲓ ⲛ

ⲡⲛⲟⲩⲧⲉ- ⲑⲉ ⲛⲟⲩⲉⲧⲡⲱ

ⲡⲟⲩⲱϣ ⲙⲡⲛⲟⲩ ⲉⲥϩⲟⲣϣ -ⲧⲉ ⲡⲉ ϩⲁⲣⲉϩ ⲉ ⲧⲉⲛⲛⲁⲩ ⲅⲁⲣ ϫⲉ

ⲛⲉϥⲉⲛⲧⲟⲗⲏ ⲉⲣϣⲁⲛⲡⲣⲱ

ⲉⲕϣⲁⲛϩⲁⲣⲉϩ 10 ⲙⲉ ⲧⲟϭϥ ⲉⲡⲛⲟⲩ

ⲅⲁⲣ ⲉⲛⲉϥⲉⲛⲧⲟ ⲧⲉ ϣⲁϥⲗⲟ ⲉϥ

ⲗⲏ ⲕⲛⲁϣⲱ ϩⲟⲣϣ ⲛⲛⲟⲃⲉⲡⲉ ⲉⲟⲩⲉⲛϭⲟⲙ ϣⲁⲣⲉⲡϣⲁϫⲉ

ⲙⲙⲟⲕ ϩⲛⲛⲉⲕ ⲙⲡⲥⲱⲧⲏⲣ

ϩⲃⲏⲩⲉ ⲧⲏⲣⲟⲩ 15 ϫⲱⲕ ⲉⲃⲟⲗ ⲉ

ⲁⲩⲱ ⲡⲉⲕϩⲱⲃ ϫⲱϥ ϫⲉ ⲉⲧⲉ

ⲛⲁϣⲱⲡⲉ ⲛ ⲧⲛϣⲁⲛϭⲱ ϩⲙ

ⲥⲱⲧⲡ ϫⲉ ⲛⲉϥ ⲡⲁϣⲁϫⲉ ⲧⲉⲉⲛⲧⲟⲗⲏ ⲛⲥⲉ ⲧⲛⲛⲁⲥⲟⲩⲉⲛ ⲧ

ϩⲟⲣϣ ⲁⲛ- 20 ⲙⲉ ⲁⲩⲱ ⲧⲙⲉ

ⲉϥⲱϣ ⲉⲃⲟⲗ ⲟⲛ ⲛⲁⲉⲣⲧⲏⲩⲧⲛ

ϫⲉ ⲁⲙⲏⲓⲧⲛ ϣⲁ ⲛⲣⲙϩⲉ-ⲣⲟⲓeuroⲟⲩⲟⲛ ⲛⲓⲙ ⲉϥϫⲱ ⲙⲙⲟⲥ

ⲉⲧϩⲟⲥⲉ ⲁⲩⲱ ⲉ ϫⲉ ⲡⲛⲟⲩⲧⲉ ⲛⲁ

ⲧⲟⲧⲡ ⲁⲩⲱ 25 ⲉⲣⲧⲏⲩⲧⲛ ⲛⲁⲛⲟⲕ ϯⲛⲁϯ ⲉⲙ ⲣⲙϩⲉ ⲉⲛⲉⲧⲛ

ⲧⲟⲛ ⲛⲏⲧⲛ - ⲛⲟⲃⲉ ⲉⲃⲟⲗⲁⲩⲱ ⲟⲛ ϥⲱϣ ϫⲉ ⲡⲛⲟⲩⲧⲉ

ⲉⲃⲟⲗ ⲟⲩⲃⲉ ϩⲟⲓⲛⲉ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲡ

ⲉⲩϩⲟⲥⲉ ⲉⲡϫⲓⲛ 30 ⲣⲱⲙⲉ-ϫⲏ ⲛⲑⲉ ⲉⲧ ⲉⲃⲟⲗ ϫⲉ ϥⲥⲏϩ ϫⲉ

ⲥⲏϩ ϫⲉ ⲁϩⲣⲟⲟⲩ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲛⲛⲉⲧϩⲟⲥⲉ ⲥⲉϩⲟⲥⲉ ⲛⲉⲧⲟⲩⲧⲃⲃⲟ

663THE SERMO ASCETICUS

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Oxford Bodleian Library MS Copt F 157(P)r

TRANSLATION

[A] Unknown number of lines missing

7 [ ] and do not quarrel about anything10 [Do] not be hard [so that] you do not die before

your [time]54

11 [Do not] be O [my] son [ ]

Unknown number of lines missing21 [ ] [run immediately from] all [these things] [Do not] be

[ ] O my [son] but be [meek] for the [meek will] inheritthe earth55

Unknown number of lines missing23 [ ] and [the] Devil [will not have] power [over you] Be

[calm] and humble with all people

[A] BnF Copte 1321 fo 87r + BnF Copte 1332 frag 42Cv

c20 lines missing c20 lines missing[ ] [ ] [ⲁⲩⲱ ⲛϩⲟⲙⲟⲟⲩ][ⲕ]ⲁ ⲣⲡⲟⲥ ϥ [ⲛⲁⲧ] ⲥⲓⲟⲛ [ ⲧⲉⲛⲟⲩ]ⲃⲃⲟϥ- ⲁⲩⲱ [ⲛⲟⲩⲟⲉⲓϣ]ⲁ [ⲅ]ⲱⲛⲓⲍⲉ ϭ [ⲉ] ⲡⲁ ⲛⲓⲙ[ ϣⲁⲉⲛⲉϩ]ϣⲏⲣⲉ ⲧⲁⲣⲉⲕ ⲛⲉⲛ[ⲉϩ ϩⲁ]ϭⲱ ϩⲛⲛⲁⲡⲧⲃ ⲙⲏ [ⲛ-]ⲃⲟ ⲧⲏⲣⲟⲩ ⲉⲓⲧⲉ ϩⲛⲛⲉⲕⲃⲁⲗⲉⲓⲧⲉ ϩⲙⲡⲉⲕ

ϩⲏⲧ ⲧⲁⲣⲉⲕⲉⲓ[ⲉⲧ]ⲉ ⲕⲁⲣⲭⲏⲛⲑⲉ ⲛⲛⲉⲓⲕⲟⲩⲓ

ⲛϣⲏⲣⲉ ⲛⲧⲁmargin

54 Eccles 71755 Matt 55

ALIN SUCIU664

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24 Look at [your] teacher how [he] walked [in] humbleness[setting] for us [a model] so that [ ]56

[B] Unknown number of lines missing28 [Look at] Isaiah [crying] out and [saying] lsquo[Our] entire

righteousness is like [a] menstrual ragrsquo57 [before] you29 [And our] Lord [instructed] those [who followed] him lsquoIf

you [do] every[thing] that [has been] ordered [to you] [ ]58

Unknown number of lines missing29a Look at the tax collector my [son] whom God praised for

his humbleness31 Walk in poverty my [son] for [the] poverty [humbles] the

person59 Do not [ ] [ ] according to the [commandment] of[Christ] so that you [devote yourself to] God [and] God [ ] you

32 Devote yourself to [God] [ ] his sweetness and you will[know his] wish

One leaf missing[C] 38 [Sitting] in your cell be like a master-pilot who steers

his ship60 observing the wind from which side it comes to youwhether comes the good wind or comes the bad wind Be strongin the battle and cry out lsquoArise north wind and come southwind and blow in my garden so that my spices give scentrsquo61

39 Sitting in your cell my son do not be like a judge40 Do not weary of praying and you will be heard41 While you are in a labour look for rest42 My son give yourself to God with all your strength so that

he fights for you62 protects you gives you power and fights withthose who fight against you For you shall not be able to do any-thing apart from God but if the person supplicates God thenGod gives him power watches him fills him with wisdom andunderstanding and leads him with his counsel63

[B] BnF Copte 1321 fo 87v + BnF Copte 1332 frag 42Cr

[C] Venice Marciana 192 fo 99r (p 1)

56 1 Pet 22157 Isa 64558 Luke 171059 Prov 10460 Cf 4 Macc 7161 S of S 41662 Cf Exod 141463 Cf Ps 7224

665THE SERMO ASCETICUS

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43 Sitting in your cell do not be wandering forth Pay atten-tion [D] how you sit Do not become like a beast that hastens afterthe person but rather be the person who drives the beast Sittingin your cell have a guard to you Do not have the body in the cellwhile your heart is in Egypt but make your body a temple ofGod64 and strengthen your thoughts so that you obtain for your-self the stable thought

43a Sitting in your cell do not let your mind exalt with you orexalt yourself by the deliberation of your mind65 or praise your-self alone for God detests those who praise themselves alone66

but he looks upon the prayer of those who are humble67 Sittingin your cell do not have any fetters It is sufficient (to do) foreach day its works68 so that you remain calm Guard yourself notto commit sin Sitting in your cell persist in your prayers fastsand the fight of your heart so that you abide in the things that be-long to the purity of the heart for without peace and holiness [E]no one will see God69

44 Sitting in your cell if a brother brings reports against youdo not let your heart be concerned with them so that you remaincalm and your heart remains quiet for many are the thoughts ofthe cell

45 Sitting in the cell keep recitation in your mouth If youstop put a guard to you or else you are led astray so that you re-main in the pure things and the Holy Spirit befriends you Sittingin your cell seek after the blameless thought and the thought ofGod makes him a member of your household so that he over-comes all the thoughts that fight against you For the thought ofGod which is the reason is the king of the passions70

46 Sitting in your cell fight against yourself so that you obtainthe grace of the cell for the cell has grace

[D] Venice Marciana 192 fo 99v (p 2)[E] Naples National Library IB9 fo 52r (p 3)

64 Cf 1 Cor 31665 Sir 6266 1 Clement 30667 Ps 1011868 Cf Matt 63469 Cf Heb 121470 Cf 4 Macc 17 13 182 The idea that reason rules over passions is

based on 4 Macc 11 ff

ALIN SUCIU666

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47 Sitting in your cell do not teach yourself to pine for a persondo not let a person wait for you and also do not wait for a person sothat you remain calm but because of the commandment of Godsupport those who come to you If a brother [F] spends a Sundaywith you support him because of the commandment of God If abrother comes to the monastery71 while you are in it support himuntil he finds a cell because of the commandment of God And doaccording to your capacity that which depends on you for you alsoif you go to a monastery you want to be helped For this is the com-mandment of God and these are the works of the cell my son

48 If you come out from the cell be careful72 so that you donot bring out the laden ship and empty it and you do not walk bythe sight of your eyes and the hearing of your ears Stay safe myson and let all the things that you see be profitable to you so thatyou return calm to your cell

49 Sitting in your cell my son have constantly the thought ofGod in your heart and his fear shall encircle you

50 For the fear of God drives out from the soul all sin corrup-tion and transgression

51 The one who has obtained the fear of God has obtained allgrace The one who has the fear of God has [G] treasuries filledwith all good things For the fear of God delivers the person fromsin and it is in the fear of God that everyone turns away from evil

52 Sitting in your cell keep the judgement before you and per-form the things of life Gird yourself about your loins with theteaching73 and you shall trample upon your bruised enemies

53 Do not be undisciplined my son but fear God and keep hiscommandments74

54 My son do not be the slave of your cowardice75 for humanglory Guard yourself against vainglory or else God shall scatteryour bones76

[F] Naples National Library IB9 fo 52v (p 4)[G] Naples National Library IB9 fo 53r (p 5)

71 Literally lsquomountainrsquo a word which designates a monastery or a monas-tic settlement

72 Literally lsquohold your heartrsquo73 Cf Eph 61474 Eccles 121375 Literally lsquoof his cowardicefearrsquo The Qasr el-Wizz fragment has lsquoof his

desire and his fearrsquo The Sahidic text is perhaps corrupted at this point theGreek reads μὴ γίνου δοῦλος τοῦ θελήματος σου ἕνεκα δόξης ἀνθρωπίνης

76 Cf Ps 526 Ezek 65

667THE SERMO ASCETICUS

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55 Do your entire work for God77 for God is not unjust to re-ward you according to your work78

56 Cleanse your heart my son so that God listens to youimmediately

56a Present yourself approved to God79

57 Do not restrain yourself and strive day after day and do notbe negligent so that your time does not cease from you and youcurse the day you were born

58 I bid you my son [H] do not walk with a person fromwhom you will not profit so that you do not fall upon your faceDo not walk with an angry person80 Do not befriend a slandererDo not walk with a drunkard Do not befriend an irascible personDo not walk with a garrulous person so that you become meekfor the meek will inherit the earth81 Do not befriend a hasty per-son Do not walk with a person who is friend with a woman or achild nor be friends with a woman Do not walk with someoneyounger than you so that you are not confused and do notgo backwards

59 If you make a friend let him be a believer a personwhose work surpasses yours a God-loving person a personwho does not look at the things of this world for it is thethings of this world that separate the person from God Do notbe friends with a person on account of the things of this worldfor it is the things of this world that separate the personfrom God

60 Rather be friends with a God-loving pauper a humble pau-per a hospitable pauper a pauper girded with the fear of God apauper who carries the cross a pauper who gives heed to God andhas a guard on his mouth82

61 My son befriend [I] everyone who fears God and keeps hiscommandments83

[H] Naples National Library IB9 fo 53v (p 6)[I] Naples National Library IB9 fo 54r (p 7)

77 Cf Col 32378 Following the Qasr el-Wizz fragment codex MONBON has lsquoyour heartrsquo

Cf Heb 61079 2 Tim 21580 Cf Prov 222481 Matt 5582 Cf Ps 140383 Cf Eccles 1213

ALIN SUCIU668

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62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

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67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

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67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

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70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

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73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

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Page 9: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

As is apparent from the information provided in the colophonthe manuscript was produced by several scribes including thedeacons Mena and Matthew However palaeographical argu-ments indicate that the deacon Matthew of Touton inscribed allthe fragments of the Sermo asceticus This scribe from theFayyum who had a distinctive handwriting copied several codi-ces for the White Monastery including two which are dated 656Era of the Martyrs (frac14 939ndash40 CE)27 On their basis we can safelydate the White Monastery manuscript of the Sermo asceticus tothe second quarter of the tenth century

Given that more than one scribe seems to have been involved incopying the White Monastery codex of the Sermo asceticus it isdifficult to establish which other fragments from the WhiteMonastery belonged to the same manuscript as it may beexpected to feature different handwriting styles Nevertheless itis impossible to attribute the fragments of the Sermo asceticus toMONBBQ one of the White Monastery codices that contain theSahidic version of Abba Isaiah of Scetisrsquo Asceticon as has beenproposed28 While it is true that Matthew of Touton both copied

[ ] the whole world and gives grace6 [to our little work of the] humble [hand] for we have not yetapprehended well [but still learn] Tolerate us because of theLord the Al-

8 [mighty and if] we corrupted a word for we have[transcribed] [ ] God alone

27 The colophons of these two manuscripts are edited in van LantschootRecueil des colophons pp 86ndash90 (frac14 nos 54ndash5) The first manuscript contains anencomium on the archangel Gabriel attributed to John Chrysostom see ELucchesi lsquoDeux temoins coptes de lrsquohomelie sur lrsquoarchange Gabriel attribueea Jean Chrysostomersquo Analecta Bollandiana 129 (2011) p 324 The colophonof this codex which does not have a CMCL siglum yet has survived on theverso of the fragment Vienna euroOsterreichische Nationalbibliothek K 351 Thesecond dated manuscript is MONBOQ which contains a sermon on theAscension attributed to Athanasius of Alexandria (CPG 2198 clavis coptica0446) and another one on Pentecost attributed to John Chrysostom (CPG4536 clavis coptica 0165) Apparently Matthew of Touton inscribed onlypages 84ndash92 of this codex including the colophon The first part of the manu-script came from the pen of another scribe who is not named in Matthewrsquoscolophon On the codicological reconstruction of MONBOQ see A SuciulsquoThe Borgian Coptic Manuscripts in Naples Supplementary Identificationsand Notes to a Recently Published Cataloguersquo Orientalia Christiana Periodica77 (2011) pp 299ndash325 at 317ndash19

28 Lucchesi lsquoUne version copte du Sermo asceticus drsquoEtienne le Thebainrsquop 252 lsquo[d]es indices codicologiques pointent du doigt lrsquoAsceticon drsquoIsaeuroıersquo

ALIN SUCIU636

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codex MONBBQ and collaborated in the production of MONBON a codicological detail precludes us from merging them into a sin-gle manuscript As has been explained above from the codex of theSermo asceticus has survived almost the totality of the eleventh quirewhich is paginated anew from 1 to 14 However from MONBBQare extant the last folio of quire 13 (Berlin Staatsbibliothek 1613fo 8) and the first of quire 14 (Vienna euroOsterreichischeNationalbibliothek K 9766) which are paginated 206 and 207 re-spectively29 This clearly demonstrates that the pagination of thecodex containing the Asceticon of Abba Isaiah did not start again withquire 11 This codicological argument eliminates the possibility ofattributing the fragments of Stephen the Thebanrsquos Sermo asceticus tothe same manuscript as theAsceticon of Abba Isaiah

Additionally to the White Monastery codex MONBON twofragmentary parchment leaves discovered in 1965 at Qasr el-Wizzin Nubia attest a portion of the Sermo asceticus (sectsect53ndash8)30 Theybelonged to a codex of small dimensions similar in format andpalaeographical aspect to the Sahidic manuscripts from theMonastery of Apa Jeremias at Saqqara31 On the basis of thispalaeographical resemblance to the Apa Jeremias codices whichare more or less securely dated around 600 CE we can tentativelydate the Qasr el-Wizz fragments of the Sermo asceticus to the latesixth or early seventh century32

Finally an ostracon containing the library catalogue of theMonastery of Apa Elias of the Rock in the Theban region prob-ably datable to the seventh century mentions that this monasterypossessed a book which included one or more discourses by ApaStephen the Anchorite (ⲁⲡⲁ ⲥⲧⲉⲫⲁⲛⲟⲥ ⲡⲁⲛⲁⲭⲱⲣ(ⲓⲧⲏⲥ))33 As

29 For the codicological reconstruction of this manuscript see Suciu lsquoTheBorgian Coptic Manuscriptsrsquo pp 307ndash9

30 There are two other palaeographically related fragments from the samecodex but their content has not yet been identified Dr Alexandros Tsakos(Bergen University) will soon publish the Coptic literary material from Qasrel-Wizz these fragments included

31 As I have checked only some black-and-white photographs of the frag-ments duly provided to me by A Tsakos I am not able to give the exactmeasurements of the leaves Presumably the fragments are kept today in theCoptic Museum in Cairo together with the other manuscripts found duringthe excavations at Qasr el-Wizz

32 On the dating of the manuscripts from the monastery of Apa Jeremias seeH Thompson The Coptic Version of the Acts of the Apostles and the PaulineEpistles in the Sahidic Dialect (Cambridge Cambridge University Press 1932) p x

33 R-G Coquin lsquoLe Catalogue de la bibliotheque du couvent de Saint-Elieldquodu rocherrdquo (ostracon IFAO 13375)rsquo Bulletin de lrsquoInstitut FrancaisdrsquoArcheologie Orientale 75 (1975) pp 207ndash39 at 211

637THE SERMO ASCETICUS

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Lucchesi has suggested it is likely that Stephen the Theban ismeant here34 Indeed the lemma of Stephenrsquos Commandments inParis BnF Grec 1598 calls him lsquoAbba Stephen the Anchoritersquo(Ἐντολαὶ τοῦ α ββᾶ Στεφάνου του α ναχωρητου) Unfortunately it isnot possible to know from the laconic reference in the ostracon ifthe Monastery of Apa Elias possessed a copy of the Sermo asceti-cus or of some other writing of Stephen the Theban

WAS THE SERMOASCETICUS ORIGINALLY WRITTEN IN COPTIC

In his thirty-ninth festal letter written for the occasion ofEaster 367 Athanasius of Alexandria included a list of biblicalbooks that he considered canonical35 Furthermore he mentionedother writings that although not part of the canon are useful forthe catechumens the Wisdom of Solomon Sirach EstherJudith Tobit the Didache (CPG 1735) and the Shepherd ofHermas (CPG 1052)

Although Athanasius warns that these texts are the only onesinvested with divine authority it does not mean that his proposalwas accepted as quod ubique quod ab omnibus There is rather goodevidence that long after Athanasius issued his paschal letterEgyptian Christians continued to use apocryphal and deutero-canonical books while at the same time they received with cir-cumspection the Apocalypse of John which was regarded ascanonical by the patriarch of Alexandria36 For example the

34 E Lucchesi lsquoRetractatio a propos de lrsquoidentification drsquoEtienne leThebainrsquo Analecta Bollandiana 125 (2007) pp 15ndash16 Lucchesi had proposedearlier that Stephen must be identified with the homonymous author mentionedby Palladius in Historia Lausiaca 114 and 553 see E Lucchesi lsquoVerslrsquoidentification drsquoEtienne de Thebesrsquo Analecta Bollandiana 116 (1998) p 106

35 The relevant passage can be found in S Athanase Lettres festales et pas-torales en copte ed L T Lefort 2 vols (CSCO 150ndash1 Scriptores coptici 19ndash20 Louvain Imprimerie orientaliste L Durbecq 1955) vol 1 pp 18ndash19(Sahidic text) vol 2 pp 36ndash7 (French translation) A Camplani Atanasio diAlessandria Lettere festali Anonimo Indice delle Lettere festali (Letture cris-tiane del primo millennio 34 Milan Paoline 2003) pp 510ndash11 On the back-ground of Athanasiusrsquo thirty-ninth festal letter see eg D Brakke lsquoCanonFormation and Social Conflict in Fourth-Century Egypt Athanasius ofAlexandriarsquos Thirty-Ninth Festal Letterrsquo Harvard Theological Review 87(1994) pp 395ndash419 Brakke lsquoA New Fragment of Athanasiusrsquos Thirty-NinthFestal Letter Heresy Apocrypha and the Canonrsquo Harvard Theological Review103 (2010) pp 47ndash66 Camplani Atanasio di Alessandria pp 498ndash503

36 It is not surprising that in the early phase of Coptic literature to whichbelong authors like Pachomius Paul of Tamma Shenoute and Besa one canhardly find any reference to the Apocalypse of John On the contrary the useof this text increases notably only after the seventh century CE It is likely that

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writings of Paul of Tamma which have literary connections withthose of Stephen the Theban contain quotations from and allu-sions to the Acts of Paul and Thecla (CANT 211III) the Acts ofAndrew and Matthias in the City of the Cannibals (CANT 236)the Physiologus (CPG 3766) and the Apocalypse of Paul (CANT325)37 The fact that Paul mingled biblical and paracanonicalsources has even made some modern scholars speculate that hedid not represent mainstream monasticism but rather a solitaryform of asceticism which the church could not control38

Stephen the Theban who probably wrote not very long afterAthanasius penned his thirty-ninth festal letter used in his turnin the Sermo asceticus several extra-canonical texts including 6Ezra39 and 1 Clement In the following pages I will investigate

from this period date the so-called commentary on the Apocalypse attributedto Cyril of Alexandria (clavis coptica 0107) and the homily on the Twenty-Four Elders of the Apocalypse by Ps-Cyril of Jerusalem (clavis coptica 0560)On the use of the Apocalypse of John in Coptic Egypt see C Askeland lsquoTheSahidic Apocalypse in Early Islamic Egyptrsquo in M Sigismund M Karrer andU Schmid (eds) Studien zum Text der Apokalypse (Arbeiten zur neutestamen-tlichen Textforschung 47 Berlin and Boston Walter de Gruyter 2015) pp271ndash87

37 Paul of Tamma quotes from the Acts of Paul in De humilitate 10 (claviscoptica 0252) see D Brakke lsquoThe Making of Monastic Demonology ThreeAscetic Teachers on Withdrawal and Resistancersquo Church History 70 (2001) pp19ndash48 at 41 and D Bumazhnov lsquoReigentanz der zweuroolf Tugenden in der Seeleeines Demeuroutigen Eine Plotinreminiszenz bei dem koptischen Meuroonch Paulusvon Tamma Zum Problem der Traditionszuordnungen im freurouhen euroagyptischenMeuroonchtumrsquo in D Bumazhnov (ed) Christliches euroAgypten in der speuroatantikenZeit Akten der 2 Teuroubinger Tagung zum Christlichen Orient (7ndash8 Dezember2007) (Studien und Texte zu Antike und Christentum 79 Teuroubingen MohrSiebeck 2013) pp 93ndash111 at 101 n 38 Furthermore Paul alludes to theActs of Andrew and Matthias in De cella 117 (clavis coptica 0251) In De cella110 he refers to the Physiologus as Philippe Luisier has demonstrated in lsquoPaulde Tamma Lettre sur la cellule Une traduction francaisersquo in A Bastit-Kalinowska and A Carfora (eds) Vangelo trasmissione verita Studi in onore diEnrico Cattaneo nel suo settantesimo compleanno (Oi Christianoi 15 Trapani Ilpozzo di Giacobbe 2013) pp 265ndash83 at 268 Finally in De cella 2 Paul ofTamma mentions the Acherusian Lake which appears in several apocryphaltexts including the Book of Adam the Apocalypse of Paul and the Apocalypseof Peter see K P Copeland lsquoSinners and Post-Mortem ldquoBaptismrdquo in theAcherusian Lakersquo in J N Bremmer and I Czachesz (eds) Apocalypse ofPeter (Studies on Early Christian Apocrypha 7 Leuven Peeters 2003) pp91ndash107 at 103ndash4

38 L S B MacCoull lsquoPaul of Tamma and the Monastic PriesthoodrsquoVigiliae Christianae 53 (1999) pp 316ndash19 Brakke lsquoThe Making ofMonastic Demonologyrsquo

39 The quotation from 6 Ezra is analysed in A Suciu lsquoA Quotation from 6Ezra in the Sermo asceticus of Stephen the Thebanrsquo forthcoming in Apocrypha29 (2018)

639THE SERMO ASCETICUS

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the quotations from and references to 1 Clement in the Sermoasceticus As I will argue the quotations from 1 Clement are ofprime importance for establishing the original language of ourtext I hope that this research may bring some fresh ideas to theold debate concerning the priority of Coptic or Greek originalsfor certain Egyptian ascetic writings I will try to make this issueclearer before proceeding to the analysis of the select passages

It is notorious that in the absence of proper historical docu-mentation it is difficult to decide whether a text was originallycomposed in Greek or in Coptic solely on a linguistic basisSuffice to mention in this regard the failure of Rene Draguet todemonstrate that there is an early Coptic stratum detectable insome Greek ascetic texts like Athanasiusrsquo Life of Anthony (CPG2101) the Historia Lausiaca (CPG 6036) and the Asceticon ofIsaiah of Scetis40 Another way to establish the original languagein which a literary work was written is by examining the biblicalquotations However this method remains highly contentious be-cause translators usually adjusted quotations in order to conformthem to the version of the Bible in the target language It is there-fore not surprising to discover that the biblical quotations followthe Greek version of the Bible in Greek texts and the Coptic ver-sion in Coptic translations of the same works This adjustment ofbiblical quotations during the translation process constitutes aserious obstacle when we tackle the question of Greek versusCoptic originals

However the situation changes when we deal with quotationsfrom extra-canonical writings As these quotations are usuallymuch harder to identify than those from biblical texts translatorsand copyists could not adapt them so easily to the target languageConsequently they may shed a good deal of light on the questionof the original language of some Egyptian texts that exist both inGreek and in Coptic and whose original language is otherwise

40 R Draguet La Vie primitive de saint Antoine conservee en syriaque(CSCO 417ndash18 Scriptores syri 183ndash4 Louvain Secretariat du CorpusSCO1980) vol 2 pp 100ndash112 Draguet lsquoLe Chapitre de lrsquoHistoire Lausiaque surles Tabennesiotes derive-t-il drsquoune source coptersquo Le Museon 57 (1944) pp53ndash145 and 58 (1945) pp 15ndash95 Draguet lsquoUne nouvelle source copte dePallade Le ch VIII (Amoun)rsquo Le Museon 60 (1947) pp 227ndash55 Draguet LesCinq recensions de lrsquoAsceticon syriaque drsquoabba Isaıe 4 vols (CSCO 289ndash90 293ndash4 Scriptores syri 120ndash3 Louvain Secretariat du CorpusSCO 1968) vol 3pp 44ndash72

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difficult to establish Stephen the Thebanrsquos Sermo asceticus ishighly relevant in this context because it quotes directly from anon-canonical text ie 1 Clement which has survived both inGreek and in Coptic (Akhmimic) allowing thus a proper com-parative study As we will see the evidence that can be gleanedfrom this comparison leans heavily in favour of a Coptic originalof the Sermo asceticus

In sectsect25ndash8 Stephen the Theban uses 1 Clement 171ndash6 in a dis-cussion about the humility of the saints mentioned in Jewishscriptures In this context he quotes an apocryphal saying ofMoses which appears in 1 Clement 17641 As this portion of thetext is lost in Sahidic because of the fragmentary state of themanuscripts I will refer here only to the Greek version of theSermo asceticus

Clement of Alexandria also quotes this apocryphal saying ofMoses in his fourth book of the Stromata (CPG 1377) under theform ἐγὼ δέ εἰμι ἀτμὶς ἀπὸ χύτρας43 However in view of the factthat Stephen obviously knew 1 Clement since he quotes from itelsewhere in the Sermo asceticus there can be no doubt that theApostolic Father was his immediate source

1 Clement 17642 Sermo asceticus 27

Ἐγὼ δέ εἰμι ἰσχνόφωνος καὶβραδύγλωσσος καὶ πάλινλέγει Ἐγὼ δέ εἰμι ἀτμὶςἀπὸ κύθρας

πρόσεχε Μωϋσῇ λέγοντιἰσχνόφωνος εἰμι καὶ ἀτμὶς ἐκτῆς χύτρας

lsquoBut I am weak of speech andslow of tonguersquo And he saysagain lsquoBut I am smoke from the potrsquo

Pay attention to Moses who sayslsquoI am weak of speech and smokefrom the potrsquo

41 The quotation was identified for the first time by M Aubineau Homeliespascales (cinq homelies inedites) (Sources chretiennes 187 Paris Les Editionsdu Cerf 1972) p 240

42 Greek text from J B Lightfoot The Apostolic Fathers part 12 Clementof Rome (London Macmillan 1890) p 65

43 See Clement Stromata IV171064 in Clemens Alexandrinus vol 2Stromata Buch IndashVI ed O Steuroahlin and L Freurouchtel (GCS 52 BerlinAkademie-Verlag 1985) p 295

641THE SERMO ASCETICUS

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Given that this passage could not be traced to any canonicaltext some of the scribes who copied the Sermo asceticus musthave found it suspicious Thus it is omitted in the codex LavraΓ8 but also in the Arabic and Ethiopic versions which can ultim-ately depend at this point on a textual tradition represented by theAthonite manuscript

In Sermo asceticus sect71 Stephen warns the monk against rashjudgement In ascetic literature judging others is strictly forbid-den not only because it goes against the teaching of the Scriptures(cf Matt 71 Luke 637 41 John 87 Ro 21 etc) but also be-cause one of the cardinal virtues of the solitary monk is humilityand mourning over onersquos own sins Judging others is actually ademonic temptation meant to disturb the hesychia the peace ofmind As Graham Gould adroitly writes the lsquonumber of storiesillustrating the necessity of not judging others and the urgencywith which abstaining from judgement was commended confirmsthe importance of the problem of judgementrsquo for the earlyEgyptian monks44 It is in this context that Stephen the Thebanquotes from what he calls lsquothe written wordrsquo Notably the Sahidicand the Greek texts are different at this point albeit they expressthe same idea

Sermo asceticus 71 (Sahidic) Sermo asceticus 71 (Greek)

ⲉⲧⲃⲉ ⲡϣⲁϫⲉ ⲉⲧⲥⲏϩ ϫⲉ

ⲉⲧⲉⲧⲛⲟ ⲛϩⲏⲏⲃⲉ ⲉϫⲛⲛⲉⲛⲟⲃⲉ

ⲛⲛⲉⲧϩⲓⲧⲟⲩⲱⲧⲉⲛ ⲉⲧⲉⲧⲛⲱⲡ

ⲙⲡⲉⲩϣⲱⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛ ⲛⲉ

χάριν τοῦ λόγου τοῦγεγραμμένου πενθήσατε ἐπὶ ταῖςταλαιπωρίαις ἀλλήλων καὶλογίζεσθε ὅτι τὰ ὑστερήματααὐτῶν ὑμῶν ἐστιν

( ) because of the written wordlsquoMourning over the sins of yourneighbours you are counting theirshortcomings to be yoursrsquo

( ) because of the written wordlsquoMourn over the miseries of oneanother and reckon that theirshortcomings are yoursrsquo

44 G Gould The Desert Fathers on Monastic Community (Oxford EarlyChristian Studies Oxford Clarendon Press 1993) p 123

ALIN SUCIU642

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In fact the passage offers a direct quotation from 1 Clement26 As this part of 1 Clement is preserved in Greek but also intwo Akhmimic Coptic manuscripts we can analyse it in both lan-guages Interestingly while the Greek Sermo asceticus does notcorrespond to the original text of 1 Clement the Sahidic followsexactly what we find in the Akhmimic version

Albeit written in different dialects the quotation from 1Clement in the Sahidic Sermo asceticus and the parallel Akhmimictext are lexically and syntactically identical which cannot beexplained as a mere accident By contrast the Greek Sermo asceti-cus diverges so much from the original text of 1 Clement that itcannot under any circumstances be called a quotation of it des-pite the fact that this is precisely what it claims to be

Furthermore while the quotation in the Greek Sermo asceticusdiffers from the original 1 Clement it presents several featureswhich seem to indicate that it is a translation from the CopticThus the word order does not follow the original Greek text of 1Clement but the Coptic placing the verb at the beginning of eachclause of the quotation rather than at the end the verb λογίζομαιlsquoto count to reckonrsquo seems to be rather a translation of theCoptic ⲱⲡ than a synonym of κρίνω which is used by Clement in

1 Clement 26 (Akhmimic)45 1 Clement 26 (Greek)46

ⲉⲧⲉⲧⲛⲣ ϩⲏⲃⲉ ⲁϫⲛⲛⲛⲁⲃⲉ

[ⲛⲛⲉⲧ]ϩⲓⲧⲟⲩⲱⲧⲛⲉ ⲉⲧⲉⲧⲛⲱⲡ

ⲙⲡⲟⲩϣⲧⲁ ϫⲉ ⲛⲱⲧⲛⲉ ⲛⲉ

ἐπὶ τοῖς παραπτώμασιν τῶνπλησίον ἐπενθεῖτε τὰὑστερήματα αὐτῶν ἴδια ἐκρίνετε

Mourning over the sins of yourneighbours you are counting theirshortcomings to be yours

You mourned over the trespassesof your neighbours you judgedtheir shortcomings to be yours

45 C Schmidt Der erste Clemensbrief in altkoptischer euroUbersetzung (Texte undUntersuchungen 321 Leipzig J C Hinrichs 1908) p 33 F ReurooschBruchsteuroucke des ersten Clemensbriefes nach dem achmimischen Papyrus derStrassburger Universiteuroats- und Landesbibliothek mit biblischen Texten derselbenHandschrift (Strasbourg Schlesier amp Schweikhardt 1910) p 5

46 Lightfoot The Apostolic Fathers part 12 pp 18ndash19

643THE SERMO ASCETICUS

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his letter the conjunction ὅτι stands for the Coptic ϫⲉ and doesnot appear in the parallel passage of 1 Clement in Greek

If a Greek original of the Sermo asceticus is admitted then onemust suppose that the translator into Coptic either knew byheart 1 Clement or went through the pain of searching for thesource of the quotation found it and adapted it according to theCoptic version of this writing However such a possibility mustbe excluded from the outset because as we have seen the quota-tion in the Greek Sermo asceticus does not correspond to the par-allel passage in 1 Clement making it difficult for the translator toidentify its source

One additional remark is in order here concerning the shift intense between the Coptic and the Greek texts of the Sermo asceti-cus at the beginning of the quotation The quotation in Greek fea-tures an imperative whereas the Sahidic is a focalizedcircumstantial clause If we hypothesize that the Greek is in fact atranslation of the Coptic it is apparent that this discrepancy isdue to the fact that the Greek translator failed to identify thequotation from 1 Clement and tried to adapt the text according toJames 49 and 51 which must have sounded more familiarταλαιπωρήσατε καὶ πενθήσατε καὶ κλαύσατε (49) κλαύσατεὀλολύζοντες ἐπὶ ταῖς ταλαιπωρίαις ὑμῶν (51)

Because the translators could not find its source this passagefrom 1 Clement was problematic for the ancient translators of theSermo asceticus For example while keeping the imperative clauseof the Greek text the Arabic translator (or a later scribe) misat-tributed the quotation to Paul

as it is written in Paul lsquoCry over your sins of one another and as toyour shortcomings consider that they are yoursrsquo

In its turn the Geiez version mentions that the text appears lsquointhe Lawrsquo (በውስተ ሕ[ግ])

EMML 4493 fo 104v col C lines 32ndash6

በከመ ጽሑፍ በውስተ ሕ[ግ] ኢትርኣዩ ኣበሳ ቢጽክ[ሙ] በበይናቲክሙ ወሐል[ዩ] ሕፀፀክሙ ከመ ለክሙ ይእቲ

as it is written in the Law lsquoDo not see the sin of each another andconsider your deficiency as it is yoursrsquo

It is thus obvious that the quotation from 1 Clement 26 was chal-lenging not only for the Greek translator but also for those who

ALIN SUCIU644

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rendered the Sermo asceticus into Arabic and Geiez As to theGeorgian this version does not contain the portion of the textthat interests us here Because none of the translators was able tofind the source of the quotation they all tried to explicate thetext as can be judged from the fact that each version gives a dif-ferent text at this point It is only the Sahidic that follows ad lit-teram the Coptic version of 1 Clement

Furthermore in sect43 b which is extant only in Sahidic Stephenthe Theban refers again to 1 Clement this time to 306 lsquoGoddetests those who praise themselves alonersquo47 Unfortunately asthis paragraph of the Sermo asceticus does not appear in Greekwe cannot compare properly the two texts Nevertheless we canobserve again that the Sahidic obviously depends on the Copticversion of 1 Clement

In the light of this evidence it is tempting to speculate thatStephen the Theban wrote the Sermo asceticus in Coptic and ei-ther used the Akhmimic version of 1 Clement or more likely alost Sahidic version which served as a model for the Akhmimictext Thus we can propose a Coptic original of the Sermo asceticus

1 Clement 306 (Greek)48 1 Clement 306(Akhmimic)49

Sermo asceticus43b (Sahidic)

αὐτεπαινετοὺς γὰρμισεῖ ὁ θεός

ⲡⲛⲟⲩⲛⲧⲉ ⲅⲁⲣ ⲙⲁⲥⲧⲉ

ⲛⲛⲉⲧⲧⲙⲁⲓeuroⲟⲙⲙⲁⲩ ⲟⲩⲁⲉⲉⲧⲟⲩ

ⲡⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲛⲛⲉltⲧgtⲧⲙⲁⲓⲟ

ⲙⲙⲟⲟⲩ ⲙⲁⲩⲁⲁⲩFor God detests thosewho praise themselves

For God detests thosewho praise them-selves alone

God detests thosewho praise them-selves alone

47 Remarkably the same passage appears in an ascetic text attributed toPachomius De monacho iniuriae memore (CPG 23541) see L T Lefort Œuvresde S Pachome et de ses discιples 2 vols (CSCO 159ndash60 Scriptores coptici 23ndash4Louvain Imprimerie orientaliste L Durbecq 1956) vol 1 p 3 ⲡⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉⲙⲡⲉⲧⲧⲙⲁⲓeuroⲟ ⲙⲙⲟϥ ⲟⲩⲁⲁϥ (lsquoGod detests whoever praises himself alonersquo)

48 Lightfoot The Apostolic Fathers part 12 p 9749 Schmidt Der erste Clemensbrief p 80

645THE SERMO ASCETICUS

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from which derive the other versions according to the followingstemma

My philological argument remains to be re-evaluated once weunderstand better the fourth-century social and historical contextin which ascetics like Stephen the Theban wrote Nevertheless itis perhaps time to challenge the conventional view according towhich most if not all monastic literary productions of the periodwere written in Greek Thus even in cases such as the Lives ofPachomius or the letters of Antony which were at least originallyaddressed to audiences that spoke Coptic scholars have preferredto postulate Greek originals50 This position primarily rests onthe assumption that during the fourth century and later nativeEgyptian monks were not capable of writing texts charged with aspecific theological vocabulary One may recall for example thatFrancois Halkin spoke about lsquolrsquoimpuissance nativersquo that preventedCoptic-speaking Pachomian monks from composing narrativesabout the founder of the Koinonia51 According to Halkin it was

50 On the problem of the original language of the Lives of Pachomius see PRousseau Ascetics Authority and the Church in the Age of Jerome and Cassian(Oxford Historical Monographs Oxford Oxford University Press 1978) pp245ndash7 For the Letters of Antony see P Luisier lsquoAutour drsquoun livre recent etdes lettres de S Antoinersquo Orientalia Christiana Periodica 61 (1995) pp 201ndash13 who argues in favour of a Greek original

51 F Halkin Sancti Pachomii Vitae Graecae (Subsidia hagiographica 19Brussels Societe des Bollandistes 1932) p 103

ALIN SUCIU646

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rather the Hellenist monks who put together the first Lives ofPachomius which were only later translated into Coptic

On the other hand if we favour the pre-eminence of Greekoriginals for Egyptian ascetic writings it is hard to explain the ap-pearance of such a prolific author as Shenoute of Atripe who ob-viously wrote Coptic52 It is likely that Shenoute did not appearin a vacuum but other authors who used Coptic as a literary lan-guage must have preceded him For his part Tito Orlandi hasargued that one such author who wrote Coptic was the MiddleEgyptian ascetic Paul of Tamma53 It is thus possible to imaginethat Shenoute sprang up in a historical context in whichPachomius Paul of Tamma and Stephen the Theban had alreadyused Coptic as a literary vehicle In this case Stephen theTheban could rightly be considered as one of the early authors ofCoptic literature

EDITION OF THE SAHIDIC TEXT OF THE SERMOASCETICUS

The following edition is semi-diplomatic However the supra-lineation system does not reproduce that of the manuscript beingstandardized by the editor In the translation the paragraphs fol-low the numbering system established by Sauget in his edition ofthe Arabic version of the Sermo asceticus which was subsequentlyadopted by des Places for the Greek text and by Garitte forthe Georgian

52 Enzo Lucchesi for example believes that Shenoute also wrote at leastsome of his texts in Greek something which cannot be completely ruled outsee his article lsquoChenoute a-t-il ecrit en grecrsquo in Melanges AntoineGuillaumont Contributions a lrsquoetude des christianismes orientaux (CahiersdrsquoOrientalisme 20 Geneva Patrick Cramer 1988) pp 201ndash10

53 Orlandi Paolo di Tamma See also Luisier lsquoPaul de Tammarsquo p 267who agrees that Paul of Tammarsquos De cella may have been written in Copticalthough he leaves the question open For arguments concerning the fact thatPaul wrote in Coptic see A Suciu lsquoSitting in the Cell The LiteraryDevelopment of an Ascetic Praxis in Paul of Tammarsquos Writings With anEdition of Some Hitherto Unknown Fragments of De Cellarsquo JTS NS 68(2017) pp 141ndash71 at 159ndash60

647THE SERMO ASCETICUS

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BnF Copte 1321 fo 87r thorn BnF Copte 1332 frag 42Cv

unknown number of lines missing unknown number of lines missing[ ] [ [[ ]ⲧⲃ[ ⲙ [[ ] ⲁⲩⲱ [ⲙ] ⲁⲩⲱ [ⲡⲇⲓⲁ]ⲡⲉⲣϯⲧⲱⲛ ϩⲛ ⲃⲟⲗⲟ [ⲥ ⲛⲁϣϭⲙ]ⲗ ⲁⲁⲩ ⲛϩⲱⲃ- ϭⲟⲙ ⲉⲣ [ⲟⲕ ⲁⲛ][ⲙ]ⲡ ⲉⲣϣⲱⲡⲉ ϣⲱⲡⲉ [ⲉⲕⲙⲟⲧⲛ][ⲉ]ⲕⲟ ⲛⲛⲁϣⲧ ⲉⲕⲑⲃⲃⲓⲏ [ⲩ ⲉ][ϫ]ⲉ ⲛⲅⲙⲟⲩ ϩⲁ ⲣⲱⲙⲉ ⲛ[ⲓⲙ-][ⲑ]ⲏ ⲙⲡⲉⲕⲟⲩⲟ ϭⲱϣⲧ ⲉ[ⲡⲉⲕ][ⲉⲓϣ]- ⲥⲁϩ ⲛⲑⲉ [ⲁϥ][ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲱ ⲙⲟⲟϣ[ⲉ ϩⲛ][ⲡⲁϣ]ⲏⲣⲉ ⲉⲕⲟ ⲑⲃⲃⲓⲟ [ⲉϥⲕⲱ][ ] ⲙ ⲛⲁⲛ ⲛ [ⲟⲩⲥⲙⲟⲧ]

unknown number of lines missing ϫⲉⲕ[ⲁⲥ[ ] [ ϣⲱ [ⲡⲉ[ ⲡⲱ]ⲧ ⲛⲧⲉ [ⲩⲛⲟⲩ] ⲟ [ⲛⲛⲁⲓ] ⲧⲏⲣⲟⲩ [] ⲡ [[ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲙ unknown number of lines missing[ ]ϥ ⲱ ⲡⲁ

[ϣⲏⲣ]ⲉ ⲁⲗ[ⲗⲁ ϣ]ⲱⲡⲉ ⲛ

[ⲣⲙⲣ]ⲁϣ ϫⲉ ⲛ[ⲣⲙⲣ]ⲁϣ ⲛⲉⲧ

[ⲛⲁⲕ]ⲗⲏⲣⲟⲛⲟ[ⲙⲉⲓ ⲙ]ⲡⲕⲁϩ

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ALIN SUCIU648

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BnF Copte 1321 fo 87v thorn BnF Copte 1332 frag 42Cr

unknown number of lines missing unknown number of lines missing[ ] [ ] [[ ]- [ ]-[ϭⲱϣⲧ ⲉⲓ]ⲏⲥⲁⲓⲁⲥ ϭⲱϣⲧ ⲉⲡ[ⲧⲉ][ⲉϥⲱ]ϣ ⲉⲃⲟⲗ ⲉϥ ⲗⲱⲛⲏⲥ ⲡⲁ[ϣⲏ][ϫⲱ] ⲙⲙⲟⲥ ϫⲉ ⲉⲣⲉ ⲣⲉ ⲉⲁⲡⲛⲟⲩⲧ [ⲉ][ⲧⲛ]ⲇ ⲓⲕⲁⲓeuroⲟⲥⲩ ⲧⲙⲁⲓⲟϥ ⲉⲧ ⲃ [ⲉ][ⲛⲏ] ⲧⲏⲣⲥ ⲟ ⲛⲑⲉ ⲡⲉϥⲑⲃⲃⲓⲟ[ⲛⲛⲉ]ⲓⲧⲟⲉⲓⲥ ⲛϣ ⲙⲟⲟϣⲉ ϩⲛⲟⲩ

[ⲣⲱ ⲙ]ⲡⲉⲕⲉⲙ ϩⲏⲕⲉ ⲡⲁϣ [ⲏⲣⲉ][ⲧⲟ ⲉⲃⲟ]ⲗ- ϫⲉϣⲁⲣ [ⲉⲧⲙⲛⲧ][ⲁⲩⲱ ⲡⲉ]ⲛϫⲟⲉⲓeuroⲥ ϩⲏⲕⲉ [ⲑⲃⲃⲓⲉ ⲡ][ⲁϥϯⲥⲃ]ⲱ ⲛⲛⲉ ⲣⲱⲙⲉ [-][ⲧⲟⲩⲏϩ] ⲛⲥⲱϥ ⲙⲡⲉⲣ[ ][ϫⲉ ⲉⲧⲉⲧ]ⲛϣⲁⲛ [[ⲉⲣ ϩⲱⲃ ⲛ]ⲓⲙ ⲛ unknown number of lines missing[ⲧⲁⲩⲟⲩⲉϩ]ⲥ ⲁ ϩⲛ ⲉ [ ] ϫ ⲉ[[ⲙⲙⲟⲟⲩ ⲛⲏⲧ]ⲛ [ ]ⲛⲉⲧϣ[

unknown number of lines missing ⲕⲁⲧⲁ ⲧ[ⲉⲛⲧⲟ][ ] ⲛ ⲗⲏ ⲙⲡ[ⲉⲭⲥ][ ] ⲛ ⲧⲁⲣⲉⲕ[ⲥⲉⲣⲃⲉ ⲉⲡ][ ]ⲛⲉ ⲛⲟⲩⲧⲉ [ⲁⲩⲱ ⲡ]

ⲛⲟⲩⲧⲉ [ⲛⲁⲕ-ⲥⲉⲣⲃⲉ ⲉⲡ[ⲛⲟⲩⲧⲉ]ⲛϥϩⲗⲟ [ϭⲛⲅⲥⲟ[ⲟⲩⲛ ⲙⲡⲉϥ]ⲟⲩⲱ[ϣ

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649THE SERMO ASCETICUS

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Venice Marciana 192 fo 99r

[ⲁ]ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ϭⲱϣⲧ ϩⲏⲧϥϣⲱⲡⲉ ⲛⲑⲉ ⲛ ⲛⲟⲩⲙⲟⲧⲛⲉⲥⲛⲉⲓⲥⲁϩ ⲛⲛⲉⲉⲃ ⲡⲁϣⲏⲣⲉ ⲧⲁⲁⲕ

ⲉⲧⲉ ⲣϩⲙⲙⲉ ⲙ ⲉⲡⲛⲟⲩⲧⲉ ϩⲛⲡⲉⲩϫⲟⲓ ⲉⲕ 5 ⲧⲉⲕϭⲟⲙ ⲧⲏⲣⲥ ϭⲱϣⲧ ⲉⲃⲟⲗ ⲧⲁⲣⲉϥⲙⲓϣⲉ ⲉϩ

ϩⲏⲧϥ ⲙⲡⲧⲏⲩ ⲣⲁⲓ ⲉϫⲱⲕ ⲛϥϫⲉ ⲉϥⲛⲏⲩ ⲛⲁⲕ ⲥⲕⲉⲡⲁⲍⲉ ⲙ

ϩⲛⲁϣ ⲛⲥⲁ- ⲙⲟⲕ ⲛϥϯⲏ ⲛϥⲉⲓ ⲛⲧⲏⲩ ⲛ 10 ϭⲟⲙ ⲛⲁⲕ ⲛϥⲛⲟⲩⲃⲉ ⲏ ⲛϥ ⲙⲓϣⲉ ⲙⲛⲛⲉⲧ

ⲉⲓ ⲛⲧⲏⲩ ⲛϩⲉ ⲙⲓϣⲉ ⲛⲙⲙⲁⲕⲃⲱⲱⲛ- ϫⲉ ⲁϫⲉⲛ ⲡⲛⲟⲩⲧⲉ

ϣⲱⲡⲉ ⲉⲕϫⲟⲟⲣ ⲛⲅⲛⲁⲉϣϭⲙ

ϩⲙⲡⲡⲟⲗⲩ 15 ϭⲟⲙ ⲁⲛ ⲉⲉⲣⲗⲁ

ⲙⲟⲥ ⲛⲅⲱϣ ⲁⲩ ⲁⲗⲗⲁⲉⲃⲟⲗ ϫⲉ ⲧⲱ ⲉⲣϣⲁⲛⲡⲣⲱⲙⲉ

ⲟⲩⲛⲅ ⲡⲧⲏⲩ ⲧⲱⲃϩ ⲙⲡⲛⲟⲩ

ⲛⲉⲙϩⲓⲧ ⲛⲅ ⲧⲉ ϣⲁⲣⲉⲡ

ⲉⲓ ⲡⲧⲟⲩⲣⲏⲥ 20 ⲛⲟⲩⲧⲉ ϯ ϭⲟⲙ

ⲛⲅⲛⲓⲃⲉ ⲉϩⲟⲩⲛ ⲛⲁϥ ⲛϥⲣⲟⲉⲓⲥϩⲙⲡⲁⲕⲩⲡⲟⲥ ⲉⲣⲟϥ ⲛϥⲙⲁϩϥⲛⲧⲉⲛⲁϩⲏⲛⲉ ⲛⲥⲟⲫⲓⲁ ϩⲓϯ ⲙⲡⲉⲩⲥⲧⲟⲓ- ⲙⲛⲧⲣⲉⲙⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 25 ϩⲏⲧ ⲛϥϫⲓ

ⲧⲉⲕⲣⲓ ⲡⲁ ⲙⲟⲉⲓⲧ ϩⲏⲧϥ

ϣⲏⲣⲉ ⲙⲡⲉⲣ ⲉϩⲟⲩⲛ ⲉⲡⲉϥ

ϣⲱⲡⲉ ⲛⲑⲉ ⲛ ϣⲟϫⲛⲉ-ⲛⲓⲕⲣⲓⲧⲏⲥ- ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲉⲣϩⲓⲥⲉ ⲉⲧⲱ 30 ⲧⲉⲕⲣⲓ ⲙⲡⲣⲃϩ ⲁⲩⲱ ⲥⲉⲛⲁ ϣⲱⲡⲉ ⲉⲕ

ⲥⲱⲧⲙ ⲉⲣⲟⲕ ⲥⲟⲣⲙ ⲉⲃⲟⲗ-ⲉⲕϩⲛⲟⲩϩⲓⲥⲉ ⲛⲏⲫⲉ ⲙⲙⲟⲕ

ALIN SUCIU650

Dow

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Venice Marciana 192 fo 99v

ϫⲉ ⲉⲕϩⲙⲟⲟⲥ ⲙⲁⲩⲁⲁⲕ ϫⲉ ⲡ

ⲛⲁϣ ⲛϩⲉ ⲙⲡⲣ ⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲉⲣ ⲑⲉ ⲛⲛⲓⲧⲃⲛⲏ ⲛⲛⲉltⲧgtⲧⲙⲁ

ⲉⲧϫⲱⲣⲙ ⲛ ⲓⲟ ⲙⲙⲟⲟⲩ ⲙⲁⲩ

ⲥⲁⲡⲣⲱⲙⲉ ⲁⲗ 5 ⲁⲁⲩ-ⲗⲁ ⲁⲣⲓⲡⲣⲱⲙⲉ ϣⲁϥϭⲱϣⲧ ⲇⲉ

ⲛⲧⲟϥ ⲉⲧϫⲱ ⲛⲧⲟϥ ⲉϫⲙⲣⲉⲙ ⲛⲥⲁⲡⲧⲃ ⲡⲉϣⲗⲏⲗ ⲛ

ⲛⲏ- ⲛⲉⲧⲑⲃⲃ ⲓⲏⲩ-ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ⲕⲁ ⲟⲩ ⲧⲉⲕⲣⲓ ⲙⲡⲣ

ⲣⲟⲉⲓⲥ ⲛⲧⲟⲟⲧⲕ ⲕⲁ ⲗⲁⲁⲩ ⲙⲙⲣ

ⲙⲡⲉⲣⲕⲁ ⲡⲥⲱ ⲣⲉ ⲛⲧⲟⲟⲧⲕ ⲙⲁ ϩⲛⲧⲣⲓ ⲉⲣⲉ ϩⲱ ⲉⲡⲉϩⲟⲟⲩ

ⲡⲉⲕϩⲏⲧ ϩⲛ 15 ⲡⲉϩⲟⲟⲩ ⲉⲛⲉϥ

ⲕⲏⲙⲉ- ϩⲃⲏⲩⲉ ⲧⲁⲣⲉⲕⲁⲗⲗⲁ ⲉⲣ ⲡⲉⲕⲥⲱ ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲙⲁ ⲛⲉⲣⲡⲉ ⲙⲡ ⲡⲛⲟⲃⲉ ⲛⲧⲟϥ

ⲛⲟⲩⲧⲉ ⲛⲅⲉⲣϫ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉ

ⲛⲉⲕⲙⲉⲉⲩⲉ 20 ⲣⲟϥ ⲉⲧⲙⲁⲁϥ-ⲧⲁⲣⲉⲕϫⲡⲟ ⲛⲁⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲙⲉⲉⲩⲉ ⲉⲧⲥ ⲧⲉⲕⲣⲓ ⲡⲣⲟⲥⲙⲟⲛⲧ - ⲕⲁⲣⲧⲏⲣⲉⲓ ⲉ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲛⲉⲕϣⲗⲏⲗ

ⲧⲉⲕⲣⲓ ⲙⲡⲉⲣ 25 ⲙⲛⲛⲉⲕⲛⲏⲥⲕⲁ ⲡⲉⲕϩⲏⲧ ⲉ ⲧⲓⲁ ⲙⲛⲡⲁϫⲓⲥⲉ ⲛⲧⲟⲟⲧⲕ ⲅⲱⲛ ⲙⲡⲉⲕⲟⲩⲇⲉ ⲙⲡⲉⲣ ϩⲏⲧ ⲧⲁⲣⲉⲕϫⲁⲥⲧⲕ ϭⲱ ϩⲛⲛⲁⲡⲧⲃ

ϩⲙⲡϣⲟϫ 30 ⲃⲟ ⲙⲡϩⲏⲧⲛⲉ ⲙⲡⲉⲕ ϫⲉ ⲁϫⲉⲛ ϯⲣⲏ

ϩⲏⲧ ⲟⲩⲇⲉ ⲛⲏ ⲙⲛⲡⲧⲃⲃⲟ

ⲙⲡⲣⲧⲙⲁⲓⲟⲕ

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ⲙⲉⲛⲗⲁⲁⲩ ⲛⲁ ⲛⲟⲩⲧⲉ ϫⲡⲟϥ

ⲛⲁⲩ ⲉⲡⲛⲟⲩⲧⲉ- ⲛⲁⲕ ⲛⲣⲙⲛⲏⲓeuroⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲧⲁⲣⲉϥϫⲣⲟ ⲉⲙ

ⲧⲉⲕⲣⲓ ⲛⲧⲉ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ

ⲟⲩⲥⲟⲛ ⲉⲛ ϩⲉⲛ 5 ⲉⲧϯ ⲛⲙⲙⲁⲕϣⲁϫⲉ ⲉϩⲟⲩⲛ ϫⲉ ⲡⲣⲣⲟ ⲛⲙⲡⲁ

ⲛⲁⲕ ⲙⲡⲉⲣⲕⲁ ⲑⲟⲥ ⲡⲉ ⲡⲙⲉⲉⲩⲉ

ⲡⲉⲕϩⲏⲧ ϩⲓⲱ ⲙⲡⲛⲟⲩⲧⲉ ⲉⲧⲉⲟⲩ ⲧⲁⲣⲉⲕϭⲱ ⲡⲗⲟⲅⲓⲥⲙⲟⲥ ⲡⲉⲉⲕⲙⲟⲧⲛ ⲛⲧⲉ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲡⲉⲕϩⲏⲧ ϭⲱ ⲧⲉⲕⲣⲓ ϯ ⲉϩⲟⲩⲛ

ⲉϥⲥϭⲣⲁϩⲧ ϫⲉ ⲉϩⲣⲁⲕ ⲧⲁⲣⲉⲕⲛⲁϣⲉ ⲙⲙⲉⲉⲩⲉ ϫⲓ ⲙⲡⲉϩⲙⲟⲧⲛⲧⲣⲓ- ⲛⲧⲣⲓ ϫⲉ ⲟⲩⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧ 15 ⲧⲉⲧⲣⲓ ⲛⲟⲩϩ

ⲣⲓ ⲕⲁ ⲟⲩⲙⲉ ⲙⲟⲧ-ⲗⲉⲧⲁ ϩⲛⲣⲱⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲉⲕϣⲁⲛⲕⲁ ⲣⲓ ⲙⲡⲣⲧⲥⲁⲣⲱⲕ ⲉⲃⲟⲗ ⲕⲁ ⲃⲟⲕ ⲉⲥⲱϣⲙⲟⲩⲣⲟⲉⲓⲥ ⲛⲧⲟ 20 ⲛⲥⲁⲣⲱⲙⲉⲟⲧⲕ ϫⲛⲛⲉⲩⲥ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣ

ⲁ ⲣⲙⲉⲕ ⲉⲃⲟⲗ ⲕⲁ ⲡⲣⲱⲙⲉ ⲉ

ⲧⲁⲣⲉⲕϭⲱ ϩⲛ ϭⲱϣⲧ ϩⲏⲧⲕ ⲛⲁⲡⲧⲃⲃⲟ ⲛⲧⲉ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣⲡⲉⲡⲛⲁ ⲉⲧⲟⲩ 25 ϭⲱϣⲧ ⲛⲥⲁ

ⲁⲁⲃ ⲉⲣϣⲃⲏⲣ ⲣⲱⲙⲉ ⲧⲁⲣⲉⲕⲉⲣⲟⲕ- ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲉⲧⲃⲉ ⲧⲉⲛ

ⲧⲉⲕⲣⲓ ⲡⲱⲧ ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ

ⲛⲥⲁⲡⲙⲉⲉⲩⲉ 30 ⲧⲉ ϥⲓ ϩⲁⲛⲉⲧⲉⲧⲟⲩⲁⲁⲃ ⲁⲩⲱ ⲛⲏⲩ ⲉϫⲱⲕ-ⲡⲙⲉⲉⲩⲉ ⲙⲡ ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ

ALIN SUCIU652

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Naples National Library IB9 fo 52v

ⲉⲣ ⲟⲩⲕⲩⲣⲓⲁⲕⲏ ⲡⲥⲱⲧⲙ ⲛⲛⲉⲕϩⲁϩⲧⲏⲕ ϥⲓ ⲙⲁⲁϫⲉ-ϩⲁⲣⲟϥ ⲉⲧⲃⲉ ⲧⲉⲛ ϣⲱⲡⲉ ⲉⲕⲧⲁⲛ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ϩⲏⲩ ⲡⲁϣⲏ

ⲧⲉ- 5 ⲣⲉ ⲉⲕϣⲁⲛ

ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ

ⲉⲓ ⲉⲡⲧⲟⲟⲩ ⲉⲕ ⲙⲁⲣⲟⲩⲉⲣϩⲏⲩ

ϩⲓⲱⲱϥ ϥⲓ ϩⲁ ⲛⲁⲕ ⲧⲁⲣⲉⲕⲣⲟϥ ϣⲁⲛⲧⲉϥ ⲃⲱⲕ ⲉⲧⲉⲕⲣⲓ

ϭⲉⲛ ⲟⲩⲣⲓ ⲉⲧⲃⲉ 10 ⲉⲕⲙⲟⲧⲛ -ⲧⲉⲛⲧⲟⲗⲏ ⲙⲡ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲛⲟⲩⲧⲉ ⲁⲩⲱ ⲣⲓ ⲡⲁϣⲏⲣⲉⲡⲉⲧⲡⲏϩ ϣⲁ ⲕⲁ ⲡⲙⲉⲉⲩⲉ ⲙⲡⲣⲟⲕ ⲕⲁⲧⲁ ⲧⲉⲕ ⲛⲟⲩⲧⲉ ϩⲙⲡⲉⲕ

ϭⲟⲙ ⲁⲣⲓϥ ϫⲉ ⲛ 15 ϩⲏⲧ ⲛⲛⲁⲩ ⲛⲓⲙ

ⲧⲟⲕ ϩⲱⲱⲕ ⲉⲕ ⲛⲧⲉⲧⲉϥϩⲟⲧⲉϣⲁⲛⲃⲱⲕ ⲉⲩ ⲕⲱⲧⲉ ⲉⲣⲟⲕ-ⲧⲟⲟⲩ ⲕⲛⲁⲟⲩ ϫⲉ ϣⲁⲣⲉⲑⲟⲧⲉ

ⲱϣ ⲉⲧⲣⲉⲩϯ ⲧⲟ ⲙⲡⲛⲟⲩⲧⲉⲟⲧⲟⲩ ⲛⲙⲙⲁⲕ 20 ⲛⲟⲩϫⲉ ⲉⲃⲟⲗ ϩⲛ

ⲧⲉⲛⲧⲟⲗⲏ ⲅⲁⲣ ⲧⲉⲯⲩⲭⲏ ⲛⲛⲟ

ⲙⲡⲛⲟⲩⲧⲉ ⲧⲉ ⲃⲉ ⲛⲓⲙ ϩⲓⲧⲁⲧⲁⲓ ⲛⲁⲓeuroⲛⲉ ⲛⲉϩ ⲕⲟ ⲛⲓⲙ ϩⲓⲁⲛⲟⲃⲏⲩⲉ ⲛⲧⲣⲓ ⲡⲁ ⲙⲓⲁ ⲛⲓⲙ-ϣⲏⲣⲉ- 25 ⲡⲉⲛⲧⲁϥϫⲡⲟ

ⲉⲕⲛⲏⲩ ⲉⲃⲟⲗ ⲛⲁϥ ⲛⲑⲟⲧⲉ

ϩⲛⲧⲣⲓ ⲕⲁ ⲡⲉⲕ ⲙⲡⲛⲟⲩⲧⲉϩⲏⲧ ⲙⲙⲟⲕ ϫⲛ ⲁϥϫⲡⲟ ⲛⲁϥ ⲛⲛⲉⲕⲉⲛ ⲡϫⲟⲓ ⲭⲁⲣⲓⲥⲙⲁ ⲛⲓⲙ-ⲉⲃⲟⲗ ⲉϥⲟⲡⲧ ⲛⲅ 30 ⲡⲉⲧⲉⲟⲩⲉⲛⲧⲁ ϥϣⲟⲩⲟϥ ⲛⲅⲙⲟⲟ ⲙⲙⲁⲩ ⲛⲑⲟⲧⲉ

ϣⲉ ⲉⲧⲃⲉ ⲡⲛⲁⲩ ⲙⲡⲛⲟⲩⲧⲉ ⲟⲩⲛⲛⲛⲉⲕⲃⲁⲗ ⲙⲛ ⲧⲁϥ ⲙⲙⲁⲩ ⲛ

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Col A 33ndash4 ⲛⲧⲉϥϩⲟⲧⲉ] ⲙⲡⲉϥⲟⲩⲱϣ ⲙⲛⲧⲉϥϩⲟⲧⲉ B (the Qasr el-Wizz fragment) k Col B 14 ⲡⲉⲕϩⲏⲧ] ⲡⲉⲕϩⲱⲃ B k

ⲉϩⲉⲛⲁϩⲱⲱⲣ ⲙ ⲙⲛⲧⲣⲱⲙⲉ-ⲉⲩⲙⲉϩ ⲛⲁⲅⲁ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉⲡⲉⲟⲑⲟⲛ ⲛⲓⲙ ϫⲉ ⲟⲩ ⲉⲧϣⲟⲩϣⲁⲣⲉⲑⲟⲧⲉ ⲙⲡ ⲉⲓⲧ ϫⲛⲛⲉⲡⲛⲟⲩⲧⲉ ⲧⲟⲩϫⲉ 5 ⲛⲟⲩⲧⲉ ϫⲉⲉⲣⲉⲡⲣⲱⲙⲉ ⲉⲡ ⲛⲉⲕⲕⲉⲉⲥ ⲉⲃⲟⲗⲛⲟⲃⲉ- ⲡⲉⲕϩⲱⲃ ⲧⲏⲣϥⲁⲩⲱ ϩⲛⲑⲟⲧⲉ ⲁⲣⲓϥ ⲉⲧⲃⲉ ⲡⲙⲡⲛⲟⲩⲧⲉ ⲉⲣⲉ ⲛⲟⲩⲧⲉ-ⲟⲩⲟⲛ ⲛⲓⲙ ⲣⲓ 10 ⲛⲛⲟⲩⲁⲇⲓⲕⲟⲥ ⲅⲁⲣⲕⲉ ⲙⲙⲟⲟⲩ ⲉⲃⲟⲗ ⲁⲛ ⲡⲉ ⲡⲛⲟⲩⲧⲉⲉⲙⲡⲉⲑⲟⲟⲩ- ⲉⲧⲱⲱⲃⲉ ⲛⲁⲕⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ ⲕⲁⲧⲁ ⲡⲉⲕϩⲱⲃ-ⲣⲓ ⲕⲁ ⲧⲉⲕⲣⲓ ⲧⲃⲃⲉ ⲡⲉⲕϩⲏⲧⲥⲓⲥ ⲙⲡⲉⲕⲉⲙ 15 ⲡⲁϣⲏⲣⲉ ⲧⲁⲧⲟ ⲉⲃⲟⲗ ⲛⲅⲉⲣ ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱⲛⲉϩⲃⲏⲩⲉ ⲙ ⲧⲙ ⲉⲣⲟⲕ ϩⲛⲟⲩⲡⲱⲛϩ ⲙⲟⲣⲕ ϭⲉⲡⲏ-ⲛⲧⲉⲥⲃⲱ ⲉϫⲛ ⲧⲁϩⲟⲕ ⲉⲣⲁⲧⲕⲧⲉⲕϯⲡⲉ- 20 ⲛⲟⲩⲥⲱⲧⲡ ⲙⲡⲁⲩⲱ ⲉⲕⲉϩⲱⲙ ⲉ ⲛⲟⲩⲧⲉ-ϫⲛⲛⲉⲕϫⲓϫⲉ ⲙⲡⲉⲣⲕⲁⲧⲉⲭⲉϫⲉⲉⲩⲉ ⲉⲩⲟⲩ ⲙⲙⲟⲕ ⲙⲁⲩⲁⲱϣϥ - ⲁⲕ ⲛⲅϯ ⲛⲟⲩⲙⲡⲉⲣϣⲱⲡⲉ 25 ϩⲟⲟⲩ ⲛⲥⲁⲟⲩϩⲟⲛⲁⲧⲥⲃⲱ ⲡⲁ ⲟⲩ ⲛⲅϣⲱⲡⲉϣⲏⲣⲉ ⲁⲗⲗⲁ ⲛⲁⲙⲉⲗⲏⲥ ⲛⲧⲉⲁⲣⲓϩⲟⲧⲉ ϩⲏⲧϥ ⲡⲉⲕⲟⲩⲟⲉⲓϣⲙⲡⲛⲟⲩⲧⲉ ⲛⲅ ⲟⲩⲱ ⲛⲧⲟⲟⲧⲕ ϩⲁⲣⲉϩ ⲉⲛⲉϥⲉⲛ 30 ⲛⲅⲥⲟⲩⲉⲣ ⲡⲉϩⲟⲧⲟⲗⲏ- ⲟⲩ ⲛⲧⲁⲩϫⲡⲁϣⲏⲣⲉ ⲙⲡⲉⲣⲣ ⲡⲟⲕ-ϩⲙϩⲁⲗ ⲛⲧⲉϥ ϯϩⲱⲛ ⲉⲧⲟⲟⲧⲕϩⲟⲧⲉ ϩⲛⲟⲩⲉⲟⲟⲩ ⲡⲁϣⲏⲣⲉ ϫⲉ ⲙ

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ⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲡⲓⲥⲧⲟⲥ ⲟⲩⲣⲱⲙⲉ ⲛⲅⲛⲁϯ ⲣⲱⲙⲉ ⲉⲣⲉⲡⲉϥ

ϩⲏⲩ ⲉⲣⲟϥ ⲁⲛ ϩⲱⲃ ϫⲟⲥⲉ ⲉ

ϫⲛⲛⲉⲕⲉⲓ ⲉ ⲡⲱⲕ ⲟⲩⲣⲱϫⲙⲡⲉⲕϩⲟ- 5 ⲙⲉ ⲙⲙⲁⲓⲛⲟⲩ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲧⲉ ⲟⲩⲣⲱⲙⲉ

ⲟⲩⲣⲉϥϭⲱⲛⲧ ⲛϥϭⲱϣⲧ ⲁⲛ ⲉ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲛⲁⲡⲉⲓⲙⲁ ϫⲉ

ⲣⲉϥⲕⲁⲧⲁⲗⲁ ⲛⲁⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲗⲉⲓ- 10 ⲡⲱⲣϫ ⲙⲡⲣⲱⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉ-ⲟⲩⲣⲉϥϯϩⲉ ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲣⲱⲙⲉ ⲉⲧⲃⲉ ⲛⲁ

ⲣⲉϥⲕⲱϩ ⲡⲉⲓⲙⲁ ϫⲉ ⲛⲁ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ 15 ⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲟⲩϩⲁϩ ⲛϣⲁϫⲉ ⲡⲱⲣϫ ⲙⲡⲣⲱⲧⲁⲣⲉⲕϣⲱⲡⲉ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉⲉⲕⲟ ⲛⲣⲙⲣⲁϣ ⲁⲣⲓϣⲃⲏⲣ ⲛⲧⲟϥ

ϫⲉ ⲛⲣⲙⲣⲁϣ ⲉⲩϩⲏⲕⲉ ⲙⲙⲁⲓⲛⲉⲧⲛⲁⲕⲗⲏⲣⲟ 20 ⲛⲟⲩⲧⲉ-ⲛⲟⲙⲉⲓ ⲙⲡⲕⲁϩ ⲟⲩϩⲏⲕⲉ ⲉϥⲑⲃ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲃⲓⲏⲩ-ϣⲧⲉⲣⲧⲓⲣ ⲟⲩϩⲏⲕⲉ ⲉⲙⲙⲁⲓ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ϣⲙⲙⲟ-ⲟⲩⲣⲱⲙⲉ ⲉϥⲟ ⲛ 25 ⲟⲩϩⲏⲕⲉ ⲉϥϩⲏⲕ

ϣⲃⲏⲣ ⲉⲩⲥϩⲓⲙⲉ ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ ϩⲛⲑⲟⲧⲉ ⲙⲡ

ⲟⲩⲇⲉ ⲙⲡⲉⲣⲕⲁ ⲛⲟⲩⲧⲉ-ⲙⲛⲧϣⲃⲏⲣ ⲛⲁⲕ ⲟⲩϩⲏⲕⲉ ⲉϥϥⲉⲓ

ⲙⲛⲟⲩⲥϩⲓⲙⲉ ⲥⲟⲥ -ⲙⲡⲉⲣⲙⲟⲟϣⲉ 30 ⲟⲩϩⲏⲕⲉ ⲉϥϭⲱϣⲧ

ⲙⲛⲟⲩⲕⲟⲩⲓ ⲉⲣⲟⲕ ⲉⲡⲛⲟⲩⲧⲉ ⲉⲟⲩⲛϫⲛⲛⲉⲕⲧⲁϩⲧ ⲟⲩϩⲁⲣⲉϩ ϩⲛⲧⲉϥ

ⲛⲅⲉⲓ ⲉⲡⲁϩⲟⲩ- ⲧⲁⲡⲣⲟ-ⲉⲕϣⲁⲛⲕⲁ ⲟⲩϣ ⲡⲁϣⲏⲣⲉ ⲁⲣⲓϣ

ⲃⲏⲣ ⲛⲁⲕ ⲕⲁⲁϥ 35 ⲃⲏⲣ ⲉⲣⲱⲙⲉ

Col A 26 ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ added later

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ⲛⲓⲙ ⲉϥⲉⲣϩⲟⲧⲉ ⲛⲁϥ ϫⲉ ⲛⲧⲟϥϩⲏⲧϥ ⲙⲡⲛⲟⲩ ⲡⲉⲧⲛⲁⲧⲁϫⲣⲉ

ⲧⲉ ⲁⲩⲱ ⲉϥϩⲁ ⲡⲉⲕϩⲏⲧ ⲛⲁϥ

ⲣⲉϩ ⲉⲛⲉϥⲉⲛ ⲛϥϫⲓ ϩⲗⲟϭⲧⲟⲗⲏ- 5 ⲛⲧⲉⲡⲉϥⲕⲱϩⲧ

ⲙⲡⲉⲣⲕⲁ ⲧⲉⲕ ϣⲱⲡⲉ ⲛϩⲏⲧⲕ ϩⲉⲗⲡⲓⲥ ϩⲛⲣⲱ ⲛϥⲣⲱⲕϩ ⲛⲛⲉⲕⲙⲉ ⲡⲁϣⲏⲣⲉ ⲉⲧ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ-ⲃⲉ ⲧⲙⲟⲧⲛⲉⲥ ⲙ ϭⲱϣⲧ ⲉⲡⲛⲟⲩ

ⲡⲉⲓⲙⲁ ⲧⲁⲣⲉⲕ 10 ⲧⲉ ⲡⲁϣⲏⲣⲉ ⲧⲁϭⲱ ⲉⲕⲟ ⲛⲣⲙϩⲉ- ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱ

ⲛⲉϫ ⲡⲉⲕⲣⲟⲟⲩϣ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲡϫⲟⲉⲓⲥ ⲧⲁ ⲥⲱⲧⲙ ⲛⲥⲁⲡⲛⲟⲩⲣⲉϥϥⲓ ⲣⲟⲟⲩϣ ⲧⲉ ⲡⲁϣⲏⲣⲉϩⲁⲣⲟⲕ- 15 ⲧⲁⲣⲉⲡⲛⲟⲩⲧⲉ

ⲕⲁ ⲧⲉⲕϩⲉⲗⲡⲓⲥ ⲥⲱⲧⲙ ⲉⲣⲟⲕ-ϩⲙⲡⲛⲟⲩⲧⲉ ⲡⲁ ⲡⲱⲧ ⲉϩⲟⲩⲛ ⲉⲣⲟϥϣⲏⲣⲉ ϫⲉ ⲛⲧⲟϥ ⲧⲁⲣⲉϥⲡⲱⲧ

ⲡⲉⲧⲛⲁⲙⲟⲟⲛⲉ ⲉϩⲟⲩⲛ ⲉⲣⲟⲕ ⲛϥⲙⲙⲟⲕ- 20 ⲧⲥⲁⲃⲟⲕ ⲉⲡⲉϥ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ ⲛⲟⲙⲟⲥ ⲛϥⲟⲩⲉⲉⲓⲥ ⲉⲣⲟⲕ ⲛⲉϩ ⲡⲉϥⲥⲟⲟⲩⲛ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁ ⲉⲣⲟⲕ ⲛϥϣⲱ

ⲥⲁⲛⲟⲩϣⲕ ⲡⲉ ⲛⲁⲕ ⲛϫⲁⲩ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲥⲕⲉ 25 ⲙⲟⲉⲓⲧ ⲥⲟⲩⲡⲁⲍⲉ ⲙⲙⲟⲕ ⲧⲉⲛ ⲡⲉⲕϩⲏⲧ ⲉ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲧⲁϫ ϩⲟⲩⲛ ⲉⲣⲟϥ ⲧⲁⲣⲉ ⲡⲉⲕϩⲏⲧ ⲣⲉϥⲙⲟⲟϣⲉ ⲛⲙ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁϫⲓ ⲙⲁⲕ ⲉϥⲥⲟⲩ

ⲙⲟⲉⲓⲧ ϩⲏⲧⲕ 30 ⲧⲱⲛ-ⲕⲁ ⲡⲛⲟⲩⲧⲉ ϣⲱⲡⲉ ⲉⲕⲁϣⲉ

ⲛⲁⲕ ⲛⲃⲟⲏ ⲉⲣⲟϥ ⲛⲧⲉⲩϣⲏ

ⲑⲟⲥ ⲡⲁϣⲏⲣⲉ ⲙⲛⲡⲉϩⲟⲟⲩ ϫⲉ ⲛⲛⲅϯ ⲕⲁⲣⲡⲟⲥ ⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ

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ⲉⲓⲥ ⲉⲣⲟⲕ- ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲥⲁⲛⲟⲩϣⲕ ϩⲙⲡ ϩⲟϫϩⲉϫ ⲧⲁ

ϫⲟⲉⲓⲥ ϫⲉ ⲛⲧⲟϥ ⲣⲉⲕϣⲱⲡⲉ

ⲡⲉⲧⲛⲁϯ ⲛⲁⲕ ϩⲙⲡⲉⲙⲧⲟⲛ-ⲛⲛⲁⲓⲧⲏⲙⲁ 5 ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲙⲡⲉⲕϩⲏⲧ- ϩⲓⲥⲉ ⲧⲁⲣⲉⲕ

ⲉⲕϣⲁⲛⲁⲓⲧⲉⲓ ϣⲱⲡⲉ ϩⲙⲛⲟⲩϩⲱⲃ ⲛⲧⲟ ⲡⲉⲙⲧⲟⲛ ⲁⲩⲱⲟⲧϥ ⲙⲡⲛⲟⲩ ⲛⲛⲉⲕⲙⲉⲥⲧⲉ

ⲧⲉ ⲙⲡⲉⲣⲉⲓ ⲉⲡⲁ 10 ⲟⲩϩⲱⲃ ⲉϥϩⲟ

ϩⲟⲩ ϫⲉϣⲁⲣⲉ ⲥⲉ ϫⲉ ϩⲓⲧⲉⲛ

ⲡⲛⲟⲩⲧⲉ ϫⲉⲛⲧ ϩⲁϩ ⲛϩⲓⲥⲉ ⲉⲣⲉ

ⲡⲣⲱⲙⲉ ⲉⲛⲁⲩ ⲡⲣⲱⲙⲉ ⲛⲁ

ϫⲉ ϥⲛⲁϩⲩⲡⲟ ⲛⲟⲩϩⲙ -ⲙⲓⲛⲉ ⲁⲗⲗⲁ 15 ⲡⲁϣⲏⲣⲉ ⲉⲓϯ ⲥ

ϩⲙⲡⲉⲕϩⲏⲧ ⲃⲱ ⲛⲁⲕ ϩⲛⲛⲉⲧⲏⲣϥ ⲁⲓⲧⲉⲓ ⲁⲩⲱ ϩⲓⲟⲟⲩⲉ ⲙⲡⲱ

ⲕⲛⲁϫⲓ- ⲛⲁϩ ⲉⲓⲧⲁⲗⲟⲡⲁϣⲏⲣⲉ ⲉⲕϩⲙⲟ ⲙⲙⲟⲕ ⲉϩⲣⲁⲓ

ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ 20 ⲉϫⲛⲛⲉϩⲓⲟⲟⲩⲉ

ⲕⲁ ⲧⲡⲩⲗⲏ ⲉⲧ ⲉⲧⲥⲟⲩⲧⲱⲛ-ϭⲏⲩ ⲙⲡⲉⲕⲉⲙ ⲙⲡⲉⲣⲙⲟⲟϣⲉ

ⲧⲟ ⲉⲃⲟⲗ- ϩⲛⲟⲩϭⲱⲱⲙⲉⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲙⲟⲟϣⲉ

ⲧⲉⲕⲣⲓ ⲕⲁ ⲧⲉⲛ 25 ⲛⲧⲟϥ ⲉⲕⲥⲟⲩ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ⲧⲱⲛ ϩⲛϩⲱⲃ

ⲧⲉ ⲛⲧⲟⲟⲧⲕ - ⲛⲓⲙ-ⲉϣⲱⲡⲉ ⲉⲕ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛϣⲁⲛⲟⲩⲱϣ ⲥⲁϭⲓⲛⲉⲣϩⲱⲃ

ⲡⲁϣⲏⲣⲉ ⲕⲛⲁ 30 ⲛⲓⲙ-ϫⲓ ⲥⲃⲱ ⲉⲕ ⲙⲡⲉⲣϣⲱϣ

ϣⲁⲛⲙⲉⲣⲉ ⲥⲱ ⲙⲛⲧⲏⲩ ⲛⲓⲙ-ⲧⲙ ⲕⲛⲁϫⲓ- ϣⲱⲡⲉ ⲛⲧⲟϥ

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ⲉⲕⲧⲁϫⲣⲏⲩ ⲙⲁⲓⲛⲟⲩⲧⲉ ⲧⲏ

ⲉϫⲛⲛⲉⲧⲥⲏϩ ⲣⲟⲩ-ⲁⲩⲱ ⲡⲛⲟⲙⲟⲥ ϫⲓ ϭⲉ ⲛⲁⲕ ⲛⲇⲁⲩ

ⲙⲡⲛⲟⲩⲧⲉ ⲕⲁ ⲉⲓⲇ ⲉϥⲱϣ

ⲁϥ ϩⲙⲡⲉⲕ 5 ⲉⲃⲟⲗ ⲉⲣⲉⲥⲁⲟⲩⲗ

ϩⲏⲧ ⲛⲛⲁⲩ ⲡⲏⲧ ⲛⲥⲱϥⲛⲓⲙ- ϫⲉ ⲁⲛⲅ ⲟⲩⲟⲩϩⲟⲣ

ⲥⲱⲧⲙ ⲇⲁⲇ ⲉϥⲙⲟⲟⲩⲧ ⲁⲩⲱⲉϥⲱϣ ⲉⲃⲟⲗ ⲁⲛⲅ ⲟⲩⲡⲏⲓ ⲛⲟⲩ

ⲉϥϫⲱ ⲙⲙⲟⲥ 10 ⲱⲧ-ϫⲉ ⲛⲥⲁⲃⲏⲗ ϫⲉ ⲛⲁⲓ ϭⲉ ⲧⲏⲣⲟⲩ ⲡⲁ

ⲡⲉⲕⲛⲟⲙⲟⲥϣⲟ ϣⲏⲣⲉ ⲁⲓϫⲟⲟⲩ

ⲟⲡ ⲛⲁⲓ ⲙⲙⲉⲗⲉ ⲉⲧⲃⲉ ⲡⲉⲑⲃⲃⲓⲟ-ⲧⲏ ⲛⲉⲓⲛⲁⲧⲁ ϫⲓ ⲇⲁⲩⲉⲓⲇ ⲛⲁⲕ

ⲕⲟ ⲡⲉ ϩⲙⲡⲁⲑⲃ 15 ⲟⲛ ⲛⲥⲙⲟⲧ ⲉⲣⲉ

ⲃⲓⲟ- ⲛⲉϥϫⲁϫⲉ ⲡⲏⲧ

ⲁⲩⲱ ⲟⲛ ϫⲉ ϯⲛⲁ ⲛⲥⲱϥ ⲉϥⲱϣ

ⲧⲉⲗⲏⲗ ⲉϫⲙ ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ

ⲡⲉⲕϣⲁϫⲉ ⲛⲑⲉ ⲡⲱⲧ ⲛⲥⲁⲛⲁⲙⲡⲉⲛⲧⲁϥϭⲛ 20 ϫⲁϫⲉ ⲛⲧⲁⲧⲁ

ϩⲁϩ ⲛϣⲱⲗ ϩⲟⲟⲩ ⲁⲩⲱ ⲛ

ⲁⲩⲱ ⲙⲁⲣⲉⲡ ⲛⲁⲕⲧⲟⲓ ⲙⲡⲟⲩϣⲁϫⲉ ⲙⲡⲛⲟⲩ ⲱϫⲉⲛ-ⲧⲉ ϩⲗⲟϭ ϩⲛⲧⲉⲕ ⲇⲁⲩⲉⲓⲇ ⲙⲉⲛ ⲥⲱ

ⲧⲁⲡⲣⲟ ⲛⲑⲉ ⲛ 25 ⲙⲁⲧⲓⲕⲟⲥ ⲉϥ

ⲇⲁⲩⲉⲓⲇ ϫⲉ ⲁ ⲙⲓϣⲉ ⲟⲩⲃⲉ ⲛ

ⲛⲉⲕϣⲁϫⲉ ϩ ϫⲓϫⲉⲉⲩⲉ ⲉⲧⲟⲩ

ⲗⲟϭ ϩⲛⲧⲁϣⲟⲩ ⲟⲛϩ ⲉⲃⲟⲗ ⲉϥⲱⲃⲉ ⲉϩⲟⲩⲉ ⲑⲁⲣⲉⲓ ⲙⲡⲛⲟⲩ

ⲉⲟⲩⲉⲃⲓⲱ ϩⲛ 30 ⲧⲉ ⲉϥⲙⲓϣⲉ ⲉ

ⲣⲱⲓ- ϫⲱϥ ⲉⲧⲃⲉ ⲧⲉϥ

ⲇⲁⲩⲉⲓⲇ ⲅⲁⲣ ⲉϥ ⲡⲣⲟϩⲁⲓⲣⲉⲥⲓⲥ

ϣⲟⲟⲡ ⲙⲡⲣⲟ ⲉⲧⲉ ⲟⲩⲉⲛⲧⲁϥⲥ

ⲥⲱⲡⲟⲛ ⲛⲙ

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ⲉϩⲟⲩⲛ ⲉⲣⲟϥ- ⲧⲏⲣⲥ ⲙⲡϫⲁϫⲉⲛⲧⲟⲕ ϭⲉ ϩⲱ ⲛⲧⲉⲧⲉⲙⲗⲁⲁⲩ

ⲱⲕ ⲱ ⲡⲁ ϫⲓ ⲧⲏⲩⲧⲛ ⲛ

ϣⲏⲣⲉ ⲁⲣⲓϫⲁⲣ ϭⲟⲛⲥ -ϩⲏⲧ ⲛⲅⲱϣ 5 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ ⲟⲥ ϫⲉ ⲛⲧⲁϥϯ

ⲡⲱⲧ ⲛⲥⲁⲛⲁ ϭⲟⲙ ⲛⲛⲁⲡⲟⲥϫⲁϫⲉ ⲧⲁⲧⲁϩⲟ ⲧⲟⲗⲟⲥ ⲙⲙⲁⲧⲉ-ⲟⲩ ⲉⲧⲉ ⲙⲙⲉⲉⲩⲉ ⲡⲥⲱⲧⲏⲣ ⲱϣ

ⲛⲉⲉⲑⲟⲟⲩ ⲉⲧϯ 10 ⲉⲃⲟⲗ ϫⲉ ⲡⲉϯϫⲱ

ⲛⲙⲙⲁⲕ ⲁⲩⲱ ⲙⲙⲟϥ ⲛⲏⲧⲛ

ⲛⲛⲁⲕⲧⲟⲓ ⲙ ϯϫⲱ ⲙⲙⲟϥ ⲛⲟⲩ

ⲡⲟⲩⲱϫⲉⲛ ⲟⲛ ⲛⲓⲙ ϫⲉ ⲣⲟ

ϯⲛⲁⲗⲟϫϩⲟⲩ ⲛⲥⲉ ⲉⲓⲥ-ⲧⲙⲉϣϭⲙϭⲟⲙ 15 ⲏ ⲛⲅϫⲓ ⲛⲁⲕ ⲛⲧ

ⲉⲁϩⲉⲣⲁⲧⲟⲩ ⲥⲉ ⲙⲛⲧϫⲱⲱⲣⲉ

ⲛⲁϩⲉ ϩⲁⲣⲁⲧⲟⲩ ⲛ ⲓⲏⲥⲟⲩ ⲡϣⲏ

ⲛⲛⲁⲟⲩⲉⲣⲏⲧⲉ- ⲣⲉ ⲛⲛⲁⲩⲏ ⲡϫⲉ ⲁⲕⲙⲟⲣⲧ ⲛⲟⲩ ϫⲱⲱⲣⲉ ϩⲙⲡϭⲟⲙ ⲉⲡⲡⲟⲗⲉ 20 ⲡⲟⲗⲉⲙⲟⲥ ⲉϥ

ⲙⲟⲥ ⲉⲃⲟⲗ ϫⲉ ⲡ ⲥⲉⲣⲉⲙⲗⲁϩ ⲉⲃⲟⲗ

ⲛⲟⲩⲧⲉ ⲡⲉⲧϯ ⲙⲛⲡⲁⲙⲁⲗⲏⲕϭⲟⲙ ⲉⲡⲣⲱⲙⲉ ⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗⲉⲧⲟⲩⲏϩ ⲛⲥⲱϥ ϫⲉ ϩⲛⲧⲉⲩⲛⲟⲩ

ⲉϥⲙⲓϣⲉ ⲙⲛ 25 ⲛⲧⲁϥϫⲣⲟ ⲉⲡⲁ

ⲛⲉⲧⲙⲓϣⲉ ⲛⲙ ⲙⲁⲗⲏⲕ ϩⲓⲧⲙ

ⲙⲁϥ- ⲡⲡⲱⲣϣ ⲉⲃⲟⲗ

ⲁϥϫⲟⲟⲥ ⲅⲁⲣ ⲛⲛⲉ ⲛⲉⲛϭⲓϫ ⲙⲙⲱⲧⲟⲩⲏϩ ⲛⲥⲱϥ ⲩⲥⲏⲥ-ϫⲉ ⲁⲓϯ ⲧⲉⲝⲟⲩ 30 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲥⲓⲁ ⲛⲏⲧⲛ ⲉ ⲟⲟⲥ ϫⲉ ⲓⲏⲥⲟⲩ

ϩⲱⲙ ⲉϫⲛⲛϩⲟϥ ⲟⲩⲡⲣⲟⲫⲏ

ⲙⲛⲛⲟⲩⲟⲟϩⲉ ⲧⲏⲥ ⲡⲉ-ⲁⲩⲱ ⲉϫⲛⲧϭⲟⲙ ⲁⲗⲗⲁ ϯⲥⲱⲧⲙ

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ⲓⲁ

ⲉⲧⲉⲅⲣⲁⲫⲏ ⲉ ϭⲱⲃ ⲁⲗⲗⲁ ⲛϭⲟⲙⲥⲱϣ ⲉⲃⲟⲗ ϫⲉ ⲛ ϩⲓⲁⲅⲁⲡⲏ-ⲧⲁⲩⲕⲉⲧⲧⲏⲩ ⲙⲡⲣⲧⲣⲉⲛϭⲉⲛ

ⲧⲛ ⲉϩⲣⲁⲓ ⲉϫⲛⲧ ⲧⲥ ⲡⲁϣⲏⲣⲉ ⲉⲩ

ⲥⲛⲧⲉ ⲛⲛⲁⲡⲟⲥ 5 ⲧⲥⲁⲃⲟ ⲙⲙⲟⲕ ⲉ

ⲧⲱⲗⲟⲥ ⲙⲛⲛⲉⲡ ⲙⲓϣⲉ ⲉⲕⲙⲟⲩⲣⲣⲟⲫⲏⲧⲏⲥ- ⲙⲡⲇⲓⲁⲃⲟⲗⲟⲥ

ⲛⲧⲟⲕ ϩⲱⲱⲕ ⲉⲛⲉⲕⲟⲩⲉⲣⲏⲧⲉ

ⲡⲁϣⲏⲣⲉ ϩⲓⲧⲙ ⲙⲁⲩⲁⲁⲕ ⲉⲕⲡⲡⲱⲣϣ ⲉⲃⲟⲗ 10 ⲧⲱⲃϩ ϫltⲉgt ⲙⲡⲉⲣⲛⲛⲉⲕϭⲓϫ ⲉⲕⲉ ϫⲓⲧⲛ ⲉϩⲟⲩⲛ ⲉ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ ⲡⲓⲣⲁⲥⲙⲟⲥ ⲉⲕⲙⲁⲕ- ⲙⲟⲩⲣⲉ ⲉⲙⲡⲓ

ⲉⲕϣⲁⲛⲣϩⲟⲧⲉ ⲣⲁⲥⲙⲟⲥ ⲉⲣⲟⲕ

ϩⲏⲧϥ ⲙⲡⲛⲟⲩ 15 ⲙⲁⲩⲁⲁⲕ-ⲧⲉ ⲉⲕⲉⲉⲓ ⲉⲃⲟⲗ ⲟⲩⲛ ϩⲛϩⲃⲏⲩⲉⲉⲙⲓϣⲉ ⲙⲛⲛⲉⲕ ⲅⲁⲣ ⲉⲣⲉⲡⲣⲱⲙⲉ

ϫⲁϫⲉ ϩⲛⲟⲩϩⲓⲏ ϯ ⲙⲙⲟϥ ⲉⲣⲟⲟⲩⲉⲩⲉϭⲱⲧⲡ ϩⲁ ⲉϥⲙⲟⲩⲣ ⲙⲡⲇⲓⲁ

ⲧⲉⲕϩⲏ ⲛⲥⲁϣϥ 20 ⲃⲟⲗⲟⲥ ⲉⲣⲟϥ ⲙⲁⲩ

ⲛϩⲓⲏ- ⲁⲁϥ-ⲛⲉⲕϫⲁϫⲉ ⲉⲧϯ ⲟⲩⲥⲁ ⲛⲕⲟⲧⲥ ⲅⲁⲣ

ⲛⲙⲙⲁⲕ ⲛⲉ ⲙ ⲡⲉ ⲡⲇⲓⲁⲃⲟⲗⲟⲥⲙⲉⲉⲩⲉ ⲉⲧϯ ⲛⲙ ϣⲁϥⲉⲛ ϩⲉⲛϩ

ⲙⲁⲕ- 25 ⲃⲏⲩⲉ ⲅⲁⲣ ⲛⲁⲅⲁⲁⲓϯ ϭⲉ ⲛⲁⲕ ⲡⲁ ⲡⲏ ⲙⲡⲣⲱⲙⲉ

ϣⲏⲣⲉ ⲛⲟⲩϭⲟⲙ ϣⲁⲛⲧⲉϥⲉⲛⲧϥ

ⲉⲃⲟⲗ ϩⲓⲧⲙⲡ ⲉⲧϭⲟⲣϭⲥ ϩⲉⲛⲛⲟⲩⲧⲉ ⲧⲁⲣⲉⲕ ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ 30 ϣⲛϩⲧⲏϥ ⲛⲙⲁⲕ ⲧⲏⲣⲟⲩ- ⲛⲟⲩϫ ⲛϥⲧⲉϩⲛⲧⲁⲡⲛⲟⲩⲧⲉ ⲅⲁⲣ ⲡⲉⲕⲟⲩⲱϣ

ϯ ⲛⲁⲛ ⲁⲛ ⲛⲟⲩ ⲙⲛⲧⲁⲅⲁⲡⲏⲡⲛⲁ ⲙ ⲙⲛⲧ

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ⲓⲃ

ⲛϥⲧⲱϩ ⲙ ⲉⲓⲧⲁ ⲉⲕϩⲙⲟⲟⲥ

ⲡⲉⲧⲥⲁϣⲉ ⲙⲛ ϩⲛⲧⲙⲏⲧⲉ ⲛ

ⲡⲉⲧϩⲟⲗϭ - ϩⲛⲣⲱⲙⲉ ϥⲓⲧⲱⲃϩ ϭⲉ ⲙⲡ ⲡⲉⲕⲣⲟⲟⲩϣ

ⲛⲟⲩⲧⲉ ⲡⲁϣⲏ 5 ⲙⲁⲩⲁⲁⲕ ⲉⲕⲣⲉ ϫⲛⲛⲉⲕⲉⲓ ϣⲁⲛⲛⲁⲩ ⲉϩⲱⲃ

ⲉⲛⲉϥϩⲁϭⲉ- ⲛⲓⲙ ⲙⲟϣⲧⲕⲉⲩⲉⲣϩⲁⲗ ⲅⲁⲣ ⲙⲡ ϫⲉ ⲉⲛⲉⲁⲕⲉⲛ

ⲣⲉϥϣⲙϣⲉ ⲡϫⲏ ⲉⲃⲟⲗ ϩⲙ

ⲛⲟⲩⲧⲉ ϩⲛϩⲉⲛ 10 ⲡⲉⲕⲃⲁⲗ-ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ ⲁⲩⲱ ⲙⲡⲣϫⲓ ⲗⲁ

ⲛⲟⲩⲧⲉ- ⲁⲩ ⲛϣⲁϫⲉ ⲛⲧⲉ

ⲛⲑⲉ ⲛⲁⲇⲁⲙ ⲗⲁⲁⲩ ⲉϩⲟⲩⲛ ⲉ

ⲛⲧⲁⲩⲉⲣ ⲣⲱⲙⲉ ⲉⲙϩⲁⲗ ⲙⲙⲟϥ ϩⲛ 15 ⲡⲉⲛⲉⲕⲃⲁⲗ ⲛⲁⲩ

ⲟⲩⲥⲙⲏ ⲙ ⲙⲛⲧ ⲉⲣⲟϥ ⲛⲧⲉⲛⲉⲕⲛⲟⲩⲧⲉ ⲁϥ ⲙⲁⲁϫⲉ ⲥⲟⲧⲙⲟⲩⲧⲉϩ ⲡⲉⲧϩⲟⲗϭ ⲛⲅϥⲓ ⲙⲡⲉϥⲛⲟ

ⲙⲛⲡⲉⲧⲥⲁϣⲉ- ⲃⲉ ⲛⲅⲧⲁⲗⲟϥ ⲉ

ⲣⲟⲉⲓⲥ ϭⲉ ϩⲱⲱⲕ 20 ϫⲱⲕ-ⲉⲧⲉⲙϯϩⲓⲛⲏⲃ ⲉⲧⲃⲉ ⲡϣⲁϫⲉ

ⲛⲛⲉⲕⲃⲁⲗ ⲣⲉⲕ ⲉⲧⲥⲏϩ ϫⲉ ⲉⲧⲉ

ⲣⲓⲕⲉ ⲛⲛⲉⲕⲃⲟⲩ ⲧⲛⲟ ⲛϩⲏⲏⲃⲉ

ϩⲉ ϫⲉ ⲉⲕⲉⲉⲣ ⲉϫⲛⲛⲉⲛⲟⲃⲉ ⲛ

ⲃⲟⲗ ⲛⲑⲉ ⲛⲟⲩ 25 ⲛⲉⲧϩⲓⲧⲟⲩⲱ

ϭⲁϩⲥⲉ ⲉⲃⲟⲗ ϩⲛⲟⲩ ⲧⲉⲛ ⲉⲧⲉⲧⲛϩⲁϭⲉ ⲁⲩⲱ ⲛ ⲱⲡ ⲙⲡⲉⲩϣⲱ

ⲑⲉ ⲛⲟⲩϩⲁⲗⲏⲧ ⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛⲉⲃⲟⲗ ϩⲛⲟⲩⲡⲁϣ- ⲛⲉ ⲉⲕϣⲁⲛ

ϩⲉⲛϩⲁⲣⲉϩ ⲛⲓⲙ 30 ⲱⲡ ⲙⲡϣⲱⲱⲧ

ϩⲁⲣⲉϩ ⲉⲡⲉⲕ ⲙⲡⲉⲧϩⲓⲧⲟⲩϩⲏⲧ ϩⲛϩⲓⲟ ⲱⲕ ϫⲉ ⲛⲟⲩⲕ

ⲟⲩⲉ ⲅⲁⲣ ⲛⲱⲛϩ ⲛⲉ ⲙⲉⲕⲕⲣⲓⲛⲉⲛⲉ ⲉⲃⲟⲗ ϩⲛⲛⲁⲓ- ⲛⲗⲁⲁⲩ ⲙⲉⲕ

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Venice Marciana 192 fo 100r

ⲓⲅ

ϫⲓⲥⲉ ⲛϩⲏⲧ ⲉϫⲉⲛ ϩⲙⲡⲉⲕⲥⲙⲟⲧⲗⲁⲁⲩ ⲁⲗⲗⲁ ⲉⲣⲉⲡⲉⲕϩⲏⲧ

ϣⲁⲕϥⲓ ϩⲁϩⲱⲃ ⲟ ⲛⲑⲉ ⲛⲟⲩⲕⲱϩⲧ

ⲛⲓⲙ ⲉⲧⲃⲉ ⲧⲁ ⲉϩⲟⲩⲛ ⲉⲡⲛⲟ

ⲅⲁⲡⲏ ⲙⲡⲛⲟⲩ 5 ⲃⲉ-ⲧⲉ- ⲙⲡⲉⲣϣⲱⲡⲉ ⲉⲕ

ϣⲱⲡⲉ ⲛⲭⲣⲏⲥ ⲃⲏⲗ ⲉⲃⲟⲗ ϩⲙⲧⲟⲥ ⲡⲁϣⲏ ⲡⲉⲕϩⲏⲧ ϣⲱ

ⲣⲉ ϫⲉ ⲛⲉⲧⲟ ⲛ ⲡⲉ ⲛⲧⲟϥ ⲉⲕ

ⲭⲣⲏⲥⲧⲟⲥ ⲛⲉⲧ 10 ⲧⲟⲣϩ ϩⲛϩⲱⲃ

ⲛⲁⲟⲩⲱϩ ϩⲓϫⲙ ⲛⲓⲙ-ⲡⲕⲁϩ ⲁⲩⲱ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕϩⲏⲧ

ⲛⲃⲁⲗϩⲏⲧ ⲛⲉⲧ ⲉⲉⲣϫⲟⲉⲓⲥ ⲉⲣⲟⲕⲛⲁϣⲱϫⲡ ϩⲓ ⲁⲗⲗⲁ ⲁⲣⲓϫⲟⲉⲓⲥ

ϫⲱϥ- 15 ⲛⲧⲟϥ ⲉⲡⲉⲕ

ⲁⲩⲱ ϫⲉ ⲧⲁⲅⲁⲡⲏ ϩⲏⲧ-ϣⲁⲥⲉⲣⲭⲣⲏⲥ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛ

ⲧⲟⲥ ⲉϥϫⲱ ⲙ ⲥⲁⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲟⲥ ϫⲉ ⲉⲕϣⲁⲛ ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ 20 ϩⲏⲧ ⲟⲩⲁϩϥ ⲛ

ⲁⲣⲓⲭⲣⲏⲥⲧⲟⲥ ⲥⲱⲕ-ϩⲓⲃⲁⲗϩⲏⲧ ⲧⲁ ⲙⲡⲉⲣⲥⲱⲧⲙ ⲛⲥⲁⲣⲉⲕϩⲉ ⲉⲡⲉⲟⲟⲩ ⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲡⲛⲟⲩⲧⲉ- ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲙⲡⲉⲣϣⲱⲡⲉ ⲛⲑⲉ 25 ϩⲏⲧ ⲛⲧⲟϥ ⲥⲱ

ⲛⲛⲉⲓϣⲟⲛⲧⲉ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲧⲣⲏⲧ ϩⲓϫⲛⲛ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕ

ⲧⲟⲟⲩ ⲉⲧⲉ ⲡⲛⲟⲩ ϩⲏⲧ ⲉⲉⲣⲛⲟⲩⲧⲉ

ⲧⲉ ⲡⲉϣⲱⲡⲉ ⲛⲁⲕ ⲁⲗⲗⲁⲛⲧⲟϥ ⲛⲑⲉ ⲛⲟⲩ 30 ⲙⲁⲣⲉⲡⲉⲕϩⲏⲧ

ⲕⲁϣ ⲉϥⲣⲏⲧ ϩⲓ ⲛⲧⲟϥ ⲥⲱⲧⲙϫⲛⲟⲩⲙⲟⲟⲩ ⲉⲧⲉ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ-ⲡⲛⲟⲩⲛ ⲡⲉ ⲕⲟⲩⲱϣ ⲉⲥⲱⲧⲙ

ϣⲱⲡⲉ ⲉⲕⲙⲟⲧⲛ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ

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Venice Marciana 192 fo 100v

ⲓⲇ ⲓⲁ

ⲡⲁϣⲏⲣⲉ ⲛⲅ ⲉⲡϫⲓⲛϫⲏ-ⲛⲁⲟⲩⲱϣ ⲁⲛ ⲁⲩⲱ ⲟⲛ ϫⲉ ⲁⲛltⲁgt

ⲉⲥⲱⲧⲙ ⲛⲥⲁ ⲁⲛⲟⲙⲓⲁ ϫⲓⲥⲉ

ⲛⲉⲕⲟⲩⲱϣ ⲉⲧⲁⲁⲡⲉ ⲁⲩϩⲛⲅⲥⲱⲧⲙ ⲛⲥⲁ 5 ⲣⲟϣ ⲉϫⲟⲓ ⲛ

ⲡⲛⲟⲩⲧⲉ- ⲑⲉ ⲛⲟⲩⲉⲧⲡⲱ

ⲡⲟⲩⲱϣ ⲙⲡⲛⲟⲩ ⲉⲥϩⲟⲣϣ -ⲧⲉ ⲡⲉ ϩⲁⲣⲉϩ ⲉ ⲧⲉⲛⲛⲁⲩ ⲅⲁⲣ ϫⲉ

ⲛⲉϥⲉⲛⲧⲟⲗⲏ ⲉⲣϣⲁⲛⲡⲣⲱ

ⲉⲕϣⲁⲛϩⲁⲣⲉϩ 10 ⲙⲉ ⲧⲟϭϥ ⲉⲡⲛⲟⲩ

ⲅⲁⲣ ⲉⲛⲉϥⲉⲛⲧⲟ ⲧⲉ ϣⲁϥⲗⲟ ⲉϥ

ⲗⲏ ⲕⲛⲁϣⲱ ϩⲟⲣϣ ⲛⲛⲟⲃⲉⲡⲉ ⲉⲟⲩⲉⲛϭⲟⲙ ϣⲁⲣⲉⲡϣⲁϫⲉ

ⲙⲙⲟⲕ ϩⲛⲛⲉⲕ ⲙⲡⲥⲱⲧⲏⲣ

ϩⲃⲏⲩⲉ ⲧⲏⲣⲟⲩ 15 ϫⲱⲕ ⲉⲃⲟⲗ ⲉ

ⲁⲩⲱ ⲡⲉⲕϩⲱⲃ ϫⲱϥ ϫⲉ ⲉⲧⲉ

ⲛⲁϣⲱⲡⲉ ⲛ ⲧⲛϣⲁⲛϭⲱ ϩⲙ

ⲥⲱⲧⲡ ϫⲉ ⲛⲉϥ ⲡⲁϣⲁϫⲉ ⲧⲉⲉⲛⲧⲟⲗⲏ ⲛⲥⲉ ⲧⲛⲛⲁⲥⲟⲩⲉⲛ ⲧ

ϩⲟⲣϣ ⲁⲛ- 20 ⲙⲉ ⲁⲩⲱ ⲧⲙⲉ

ⲉϥⲱϣ ⲉⲃⲟⲗ ⲟⲛ ⲛⲁⲉⲣⲧⲏⲩⲧⲛ

ϫⲉ ⲁⲙⲏⲓⲧⲛ ϣⲁ ⲛⲣⲙϩⲉ-ⲣⲟⲓeuroⲟⲩⲟⲛ ⲛⲓⲙ ⲉϥϫⲱ ⲙⲙⲟⲥ

ⲉⲧϩⲟⲥⲉ ⲁⲩⲱ ⲉ ϫⲉ ⲡⲛⲟⲩⲧⲉ ⲛⲁ

ⲧⲟⲧⲡ ⲁⲩⲱ 25 ⲉⲣⲧⲏⲩⲧⲛ ⲛⲁⲛⲟⲕ ϯⲛⲁϯ ⲉⲙ ⲣⲙϩⲉ ⲉⲛⲉⲧⲛ

ⲧⲟⲛ ⲛⲏⲧⲛ - ⲛⲟⲃⲉ ⲉⲃⲟⲗⲁⲩⲱ ⲟⲛ ϥⲱϣ ϫⲉ ⲡⲛⲟⲩⲧⲉ

ⲉⲃⲟⲗ ⲟⲩⲃⲉ ϩⲟⲓⲛⲉ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲡ

ⲉⲩϩⲟⲥⲉ ⲉⲡϫⲓⲛ 30 ⲣⲱⲙⲉ-ϫⲏ ⲛⲑⲉ ⲉⲧ ⲉⲃⲟⲗ ϫⲉ ϥⲥⲏϩ ϫⲉ

ⲥⲏϩ ϫⲉ ⲁϩⲣⲟⲟⲩ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲛⲛⲉⲧϩⲟⲥⲉ ⲥⲉϩⲟⲥⲉ ⲛⲉⲧⲟⲩⲧⲃⲃⲟ

663THE SERMO ASCETICUS

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Oxford Bodleian Library MS Copt F 157(P)r

TRANSLATION

[A] Unknown number of lines missing

7 [ ] and do not quarrel about anything10 [Do] not be hard [so that] you do not die before

your [time]54

11 [Do not] be O [my] son [ ]

Unknown number of lines missing21 [ ] [run immediately from] all [these things] [Do not] be

[ ] O my [son] but be [meek] for the [meek will] inheritthe earth55

Unknown number of lines missing23 [ ] and [the] Devil [will not have] power [over you] Be

[calm] and humble with all people

[A] BnF Copte 1321 fo 87r + BnF Copte 1332 frag 42Cv

c20 lines missing c20 lines missing[ ] [ ] [ⲁⲩⲱ ⲛϩⲟⲙⲟⲟⲩ][ⲕ]ⲁ ⲣⲡⲟⲥ ϥ [ⲛⲁⲧ] ⲥⲓⲟⲛ [ ⲧⲉⲛⲟⲩ]ⲃⲃⲟϥ- ⲁⲩⲱ [ⲛⲟⲩⲟⲉⲓϣ]ⲁ [ⲅ]ⲱⲛⲓⲍⲉ ϭ [ⲉ] ⲡⲁ ⲛⲓⲙ[ ϣⲁⲉⲛⲉϩ]ϣⲏⲣⲉ ⲧⲁⲣⲉⲕ ⲛⲉⲛ[ⲉϩ ϩⲁ]ϭⲱ ϩⲛⲛⲁⲡⲧⲃ ⲙⲏ [ⲛ-]ⲃⲟ ⲧⲏⲣⲟⲩ ⲉⲓⲧⲉ ϩⲛⲛⲉⲕⲃⲁⲗⲉⲓⲧⲉ ϩⲙⲡⲉⲕ

ϩⲏⲧ ⲧⲁⲣⲉⲕⲉⲓ[ⲉⲧ]ⲉ ⲕⲁⲣⲭⲏⲛⲑⲉ ⲛⲛⲉⲓⲕⲟⲩⲓ

ⲛϣⲏⲣⲉ ⲛⲧⲁmargin

54 Eccles 71755 Matt 55

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24 Look at [your] teacher how [he] walked [in] humbleness[setting] for us [a model] so that [ ]56

[B] Unknown number of lines missing28 [Look at] Isaiah [crying] out and [saying] lsquo[Our] entire

righteousness is like [a] menstrual ragrsquo57 [before] you29 [And our] Lord [instructed] those [who followed] him lsquoIf

you [do] every[thing] that [has been] ordered [to you] [ ]58

Unknown number of lines missing29a Look at the tax collector my [son] whom God praised for

his humbleness31 Walk in poverty my [son] for [the] poverty [humbles] the

person59 Do not [ ] [ ] according to the [commandment] of[Christ] so that you [devote yourself to] God [and] God [ ] you

32 Devote yourself to [God] [ ] his sweetness and you will[know his] wish

One leaf missing[C] 38 [Sitting] in your cell be like a master-pilot who steers

his ship60 observing the wind from which side it comes to youwhether comes the good wind or comes the bad wind Be strongin the battle and cry out lsquoArise north wind and come southwind and blow in my garden so that my spices give scentrsquo61

39 Sitting in your cell my son do not be like a judge40 Do not weary of praying and you will be heard41 While you are in a labour look for rest42 My son give yourself to God with all your strength so that

he fights for you62 protects you gives you power and fights withthose who fight against you For you shall not be able to do any-thing apart from God but if the person supplicates God thenGod gives him power watches him fills him with wisdom andunderstanding and leads him with his counsel63

[B] BnF Copte 1321 fo 87v + BnF Copte 1332 frag 42Cr

[C] Venice Marciana 192 fo 99r (p 1)

56 1 Pet 22157 Isa 64558 Luke 171059 Prov 10460 Cf 4 Macc 7161 S of S 41662 Cf Exod 141463 Cf Ps 7224

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43 Sitting in your cell do not be wandering forth Pay atten-tion [D] how you sit Do not become like a beast that hastens afterthe person but rather be the person who drives the beast Sittingin your cell have a guard to you Do not have the body in the cellwhile your heart is in Egypt but make your body a temple ofGod64 and strengthen your thoughts so that you obtain for your-self the stable thought

43a Sitting in your cell do not let your mind exalt with you orexalt yourself by the deliberation of your mind65 or praise your-self alone for God detests those who praise themselves alone66

but he looks upon the prayer of those who are humble67 Sittingin your cell do not have any fetters It is sufficient (to do) foreach day its works68 so that you remain calm Guard yourself notto commit sin Sitting in your cell persist in your prayers fastsand the fight of your heart so that you abide in the things that be-long to the purity of the heart for without peace and holiness [E]no one will see God69

44 Sitting in your cell if a brother brings reports against youdo not let your heart be concerned with them so that you remaincalm and your heart remains quiet for many are the thoughts ofthe cell

45 Sitting in the cell keep recitation in your mouth If youstop put a guard to you or else you are led astray so that you re-main in the pure things and the Holy Spirit befriends you Sittingin your cell seek after the blameless thought and the thought ofGod makes him a member of your household so that he over-comes all the thoughts that fight against you For the thought ofGod which is the reason is the king of the passions70

46 Sitting in your cell fight against yourself so that you obtainthe grace of the cell for the cell has grace

[D] Venice Marciana 192 fo 99v (p 2)[E] Naples National Library IB9 fo 52r (p 3)

64 Cf 1 Cor 31665 Sir 6266 1 Clement 30667 Ps 1011868 Cf Matt 63469 Cf Heb 121470 Cf 4 Macc 17 13 182 The idea that reason rules over passions is

based on 4 Macc 11 ff

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47 Sitting in your cell do not teach yourself to pine for a persondo not let a person wait for you and also do not wait for a person sothat you remain calm but because of the commandment of Godsupport those who come to you If a brother [F] spends a Sundaywith you support him because of the commandment of God If abrother comes to the monastery71 while you are in it support himuntil he finds a cell because of the commandment of God And doaccording to your capacity that which depends on you for you alsoif you go to a monastery you want to be helped For this is the com-mandment of God and these are the works of the cell my son

48 If you come out from the cell be careful72 so that you donot bring out the laden ship and empty it and you do not walk bythe sight of your eyes and the hearing of your ears Stay safe myson and let all the things that you see be profitable to you so thatyou return calm to your cell

49 Sitting in your cell my son have constantly the thought ofGod in your heart and his fear shall encircle you

50 For the fear of God drives out from the soul all sin corrup-tion and transgression

51 The one who has obtained the fear of God has obtained allgrace The one who has the fear of God has [G] treasuries filledwith all good things For the fear of God delivers the person fromsin and it is in the fear of God that everyone turns away from evil

52 Sitting in your cell keep the judgement before you and per-form the things of life Gird yourself about your loins with theteaching73 and you shall trample upon your bruised enemies

53 Do not be undisciplined my son but fear God and keep hiscommandments74

54 My son do not be the slave of your cowardice75 for humanglory Guard yourself against vainglory or else God shall scatteryour bones76

[F] Naples National Library IB9 fo 52v (p 4)[G] Naples National Library IB9 fo 53r (p 5)

71 Literally lsquomountainrsquo a word which designates a monastery or a monas-tic settlement

72 Literally lsquohold your heartrsquo73 Cf Eph 61474 Eccles 121375 Literally lsquoof his cowardicefearrsquo The Qasr el-Wizz fragment has lsquoof his

desire and his fearrsquo The Sahidic text is perhaps corrupted at this point theGreek reads μὴ γίνου δοῦλος τοῦ θελήματος σου ἕνεκα δόξης ἀνθρωπίνης

76 Cf Ps 526 Ezek 65

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55 Do your entire work for God77 for God is not unjust to re-ward you according to your work78

56 Cleanse your heart my son so that God listens to youimmediately

56a Present yourself approved to God79

57 Do not restrain yourself and strive day after day and do notbe negligent so that your time does not cease from you and youcurse the day you were born

58 I bid you my son [H] do not walk with a person fromwhom you will not profit so that you do not fall upon your faceDo not walk with an angry person80 Do not befriend a slandererDo not walk with a drunkard Do not befriend an irascible personDo not walk with a garrulous person so that you become meekfor the meek will inherit the earth81 Do not befriend a hasty per-son Do not walk with a person who is friend with a woman or achild nor be friends with a woman Do not walk with someoneyounger than you so that you are not confused and do notgo backwards

59 If you make a friend let him be a believer a personwhose work surpasses yours a God-loving person a personwho does not look at the things of this world for it is thethings of this world that separate the person from God Do notbe friends with a person on account of the things of this worldfor it is the things of this world that separate the personfrom God

60 Rather be friends with a God-loving pauper a humble pau-per a hospitable pauper a pauper girded with the fear of God apauper who carries the cross a pauper who gives heed to God andhas a guard on his mouth82

61 My son befriend [I] everyone who fears God and keeps hiscommandments83

[H] Naples National Library IB9 fo 53v (p 6)[I] Naples National Library IB9 fo 54r (p 7)

77 Cf Col 32378 Following the Qasr el-Wizz fragment codex MONBON has lsquoyour heartrsquo

Cf Heb 61079 2 Tim 21580 Cf Prov 222481 Matt 5582 Cf Ps 140383 Cf Eccles 1213

ALIN SUCIU668

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62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

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67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

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67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

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70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

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73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

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Page 10: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

codex MONBBQ and collaborated in the production of MONBON a codicological detail precludes us from merging them into a sin-gle manuscript As has been explained above from the codex of theSermo asceticus has survived almost the totality of the eleventh quirewhich is paginated anew from 1 to 14 However from MONBBQare extant the last folio of quire 13 (Berlin Staatsbibliothek 1613fo 8) and the first of quire 14 (Vienna euroOsterreichischeNationalbibliothek K 9766) which are paginated 206 and 207 re-spectively29 This clearly demonstrates that the pagination of thecodex containing the Asceticon of Abba Isaiah did not start again withquire 11 This codicological argument eliminates the possibility ofattributing the fragments of Stephen the Thebanrsquos Sermo asceticus tothe same manuscript as theAsceticon of Abba Isaiah

Additionally to the White Monastery codex MONBON twofragmentary parchment leaves discovered in 1965 at Qasr el-Wizzin Nubia attest a portion of the Sermo asceticus (sectsect53ndash8)30 Theybelonged to a codex of small dimensions similar in format andpalaeographical aspect to the Sahidic manuscripts from theMonastery of Apa Jeremias at Saqqara31 On the basis of thispalaeographical resemblance to the Apa Jeremias codices whichare more or less securely dated around 600 CE we can tentativelydate the Qasr el-Wizz fragments of the Sermo asceticus to the latesixth or early seventh century32

Finally an ostracon containing the library catalogue of theMonastery of Apa Elias of the Rock in the Theban region prob-ably datable to the seventh century mentions that this monasterypossessed a book which included one or more discourses by ApaStephen the Anchorite (ⲁⲡⲁ ⲥⲧⲉⲫⲁⲛⲟⲥ ⲡⲁⲛⲁⲭⲱⲣ(ⲓⲧⲏⲥ))33 As

29 For the codicological reconstruction of this manuscript see Suciu lsquoTheBorgian Coptic Manuscriptsrsquo pp 307ndash9

30 There are two other palaeographically related fragments from the samecodex but their content has not yet been identified Dr Alexandros Tsakos(Bergen University) will soon publish the Coptic literary material from Qasrel-Wizz these fragments included

31 As I have checked only some black-and-white photographs of the frag-ments duly provided to me by A Tsakos I am not able to give the exactmeasurements of the leaves Presumably the fragments are kept today in theCoptic Museum in Cairo together with the other manuscripts found duringthe excavations at Qasr el-Wizz

32 On the dating of the manuscripts from the monastery of Apa Jeremias seeH Thompson The Coptic Version of the Acts of the Apostles and the PaulineEpistles in the Sahidic Dialect (Cambridge Cambridge University Press 1932) p x

33 R-G Coquin lsquoLe Catalogue de la bibliotheque du couvent de Saint-Elieldquodu rocherrdquo (ostracon IFAO 13375)rsquo Bulletin de lrsquoInstitut FrancaisdrsquoArcheologie Orientale 75 (1975) pp 207ndash39 at 211

637THE SERMO ASCETICUS

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Lucchesi has suggested it is likely that Stephen the Theban ismeant here34 Indeed the lemma of Stephenrsquos Commandments inParis BnF Grec 1598 calls him lsquoAbba Stephen the Anchoritersquo(Ἐντολαὶ τοῦ α ββᾶ Στεφάνου του α ναχωρητου) Unfortunately it isnot possible to know from the laconic reference in the ostracon ifthe Monastery of Apa Elias possessed a copy of the Sermo asceti-cus or of some other writing of Stephen the Theban

WAS THE SERMOASCETICUS ORIGINALLY WRITTEN IN COPTIC

In his thirty-ninth festal letter written for the occasion ofEaster 367 Athanasius of Alexandria included a list of biblicalbooks that he considered canonical35 Furthermore he mentionedother writings that although not part of the canon are useful forthe catechumens the Wisdom of Solomon Sirach EstherJudith Tobit the Didache (CPG 1735) and the Shepherd ofHermas (CPG 1052)

Although Athanasius warns that these texts are the only onesinvested with divine authority it does not mean that his proposalwas accepted as quod ubique quod ab omnibus There is rather goodevidence that long after Athanasius issued his paschal letterEgyptian Christians continued to use apocryphal and deutero-canonical books while at the same time they received with cir-cumspection the Apocalypse of John which was regarded ascanonical by the patriarch of Alexandria36 For example the

34 E Lucchesi lsquoRetractatio a propos de lrsquoidentification drsquoEtienne leThebainrsquo Analecta Bollandiana 125 (2007) pp 15ndash16 Lucchesi had proposedearlier that Stephen must be identified with the homonymous author mentionedby Palladius in Historia Lausiaca 114 and 553 see E Lucchesi lsquoVerslrsquoidentification drsquoEtienne de Thebesrsquo Analecta Bollandiana 116 (1998) p 106

35 The relevant passage can be found in S Athanase Lettres festales et pas-torales en copte ed L T Lefort 2 vols (CSCO 150ndash1 Scriptores coptici 19ndash20 Louvain Imprimerie orientaliste L Durbecq 1955) vol 1 pp 18ndash19(Sahidic text) vol 2 pp 36ndash7 (French translation) A Camplani Atanasio diAlessandria Lettere festali Anonimo Indice delle Lettere festali (Letture cris-tiane del primo millennio 34 Milan Paoline 2003) pp 510ndash11 On the back-ground of Athanasiusrsquo thirty-ninth festal letter see eg D Brakke lsquoCanonFormation and Social Conflict in Fourth-Century Egypt Athanasius ofAlexandriarsquos Thirty-Ninth Festal Letterrsquo Harvard Theological Review 87(1994) pp 395ndash419 Brakke lsquoA New Fragment of Athanasiusrsquos Thirty-NinthFestal Letter Heresy Apocrypha and the Canonrsquo Harvard Theological Review103 (2010) pp 47ndash66 Camplani Atanasio di Alessandria pp 498ndash503

36 It is not surprising that in the early phase of Coptic literature to whichbelong authors like Pachomius Paul of Tamma Shenoute and Besa one canhardly find any reference to the Apocalypse of John On the contrary the useof this text increases notably only after the seventh century CE It is likely that

ALIN SUCIU638

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writings of Paul of Tamma which have literary connections withthose of Stephen the Theban contain quotations from and allu-sions to the Acts of Paul and Thecla (CANT 211III) the Acts ofAndrew and Matthias in the City of the Cannibals (CANT 236)the Physiologus (CPG 3766) and the Apocalypse of Paul (CANT325)37 The fact that Paul mingled biblical and paracanonicalsources has even made some modern scholars speculate that hedid not represent mainstream monasticism but rather a solitaryform of asceticism which the church could not control38

Stephen the Theban who probably wrote not very long afterAthanasius penned his thirty-ninth festal letter used in his turnin the Sermo asceticus several extra-canonical texts including 6Ezra39 and 1 Clement In the following pages I will investigate

from this period date the so-called commentary on the Apocalypse attributedto Cyril of Alexandria (clavis coptica 0107) and the homily on the Twenty-Four Elders of the Apocalypse by Ps-Cyril of Jerusalem (clavis coptica 0560)On the use of the Apocalypse of John in Coptic Egypt see C Askeland lsquoTheSahidic Apocalypse in Early Islamic Egyptrsquo in M Sigismund M Karrer andU Schmid (eds) Studien zum Text der Apokalypse (Arbeiten zur neutestamen-tlichen Textforschung 47 Berlin and Boston Walter de Gruyter 2015) pp271ndash87

37 Paul of Tamma quotes from the Acts of Paul in De humilitate 10 (claviscoptica 0252) see D Brakke lsquoThe Making of Monastic Demonology ThreeAscetic Teachers on Withdrawal and Resistancersquo Church History 70 (2001) pp19ndash48 at 41 and D Bumazhnov lsquoReigentanz der zweuroolf Tugenden in der Seeleeines Demeuroutigen Eine Plotinreminiszenz bei dem koptischen Meuroonch Paulusvon Tamma Zum Problem der Traditionszuordnungen im freurouhen euroagyptischenMeuroonchtumrsquo in D Bumazhnov (ed) Christliches euroAgypten in der speuroatantikenZeit Akten der 2 Teuroubinger Tagung zum Christlichen Orient (7ndash8 Dezember2007) (Studien und Texte zu Antike und Christentum 79 Teuroubingen MohrSiebeck 2013) pp 93ndash111 at 101 n 38 Furthermore Paul alludes to theActs of Andrew and Matthias in De cella 117 (clavis coptica 0251) In De cella110 he refers to the Physiologus as Philippe Luisier has demonstrated in lsquoPaulde Tamma Lettre sur la cellule Une traduction francaisersquo in A Bastit-Kalinowska and A Carfora (eds) Vangelo trasmissione verita Studi in onore diEnrico Cattaneo nel suo settantesimo compleanno (Oi Christianoi 15 Trapani Ilpozzo di Giacobbe 2013) pp 265ndash83 at 268 Finally in De cella 2 Paul ofTamma mentions the Acherusian Lake which appears in several apocryphaltexts including the Book of Adam the Apocalypse of Paul and the Apocalypseof Peter see K P Copeland lsquoSinners and Post-Mortem ldquoBaptismrdquo in theAcherusian Lakersquo in J N Bremmer and I Czachesz (eds) Apocalypse ofPeter (Studies on Early Christian Apocrypha 7 Leuven Peeters 2003) pp91ndash107 at 103ndash4

38 L S B MacCoull lsquoPaul of Tamma and the Monastic PriesthoodrsquoVigiliae Christianae 53 (1999) pp 316ndash19 Brakke lsquoThe Making ofMonastic Demonologyrsquo

39 The quotation from 6 Ezra is analysed in A Suciu lsquoA Quotation from 6Ezra in the Sermo asceticus of Stephen the Thebanrsquo forthcoming in Apocrypha29 (2018)

639THE SERMO ASCETICUS

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the quotations from and references to 1 Clement in the Sermoasceticus As I will argue the quotations from 1 Clement are ofprime importance for establishing the original language of ourtext I hope that this research may bring some fresh ideas to theold debate concerning the priority of Coptic or Greek originalsfor certain Egyptian ascetic writings I will try to make this issueclearer before proceeding to the analysis of the select passages

It is notorious that in the absence of proper historical docu-mentation it is difficult to decide whether a text was originallycomposed in Greek or in Coptic solely on a linguistic basisSuffice to mention in this regard the failure of Rene Draguet todemonstrate that there is an early Coptic stratum detectable insome Greek ascetic texts like Athanasiusrsquo Life of Anthony (CPG2101) the Historia Lausiaca (CPG 6036) and the Asceticon ofIsaiah of Scetis40 Another way to establish the original languagein which a literary work was written is by examining the biblicalquotations However this method remains highly contentious be-cause translators usually adjusted quotations in order to conformthem to the version of the Bible in the target language It is there-fore not surprising to discover that the biblical quotations followthe Greek version of the Bible in Greek texts and the Coptic ver-sion in Coptic translations of the same works This adjustment ofbiblical quotations during the translation process constitutes aserious obstacle when we tackle the question of Greek versusCoptic originals

However the situation changes when we deal with quotationsfrom extra-canonical writings As these quotations are usuallymuch harder to identify than those from biblical texts translatorsand copyists could not adapt them so easily to the target languageConsequently they may shed a good deal of light on the questionof the original language of some Egyptian texts that exist both inGreek and in Coptic and whose original language is otherwise

40 R Draguet La Vie primitive de saint Antoine conservee en syriaque(CSCO 417ndash18 Scriptores syri 183ndash4 Louvain Secretariat du CorpusSCO1980) vol 2 pp 100ndash112 Draguet lsquoLe Chapitre de lrsquoHistoire Lausiaque surles Tabennesiotes derive-t-il drsquoune source coptersquo Le Museon 57 (1944) pp53ndash145 and 58 (1945) pp 15ndash95 Draguet lsquoUne nouvelle source copte dePallade Le ch VIII (Amoun)rsquo Le Museon 60 (1947) pp 227ndash55 Draguet LesCinq recensions de lrsquoAsceticon syriaque drsquoabba Isaıe 4 vols (CSCO 289ndash90 293ndash4 Scriptores syri 120ndash3 Louvain Secretariat du CorpusSCO 1968) vol 3pp 44ndash72

ALIN SUCIU640

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difficult to establish Stephen the Thebanrsquos Sermo asceticus ishighly relevant in this context because it quotes directly from anon-canonical text ie 1 Clement which has survived both inGreek and in Coptic (Akhmimic) allowing thus a proper com-parative study As we will see the evidence that can be gleanedfrom this comparison leans heavily in favour of a Coptic originalof the Sermo asceticus

In sectsect25ndash8 Stephen the Theban uses 1 Clement 171ndash6 in a dis-cussion about the humility of the saints mentioned in Jewishscriptures In this context he quotes an apocryphal saying ofMoses which appears in 1 Clement 17641 As this portion of thetext is lost in Sahidic because of the fragmentary state of themanuscripts I will refer here only to the Greek version of theSermo asceticus

Clement of Alexandria also quotes this apocryphal saying ofMoses in his fourth book of the Stromata (CPG 1377) under theform ἐγὼ δέ εἰμι ἀτμὶς ἀπὸ χύτρας43 However in view of the factthat Stephen obviously knew 1 Clement since he quotes from itelsewhere in the Sermo asceticus there can be no doubt that theApostolic Father was his immediate source

1 Clement 17642 Sermo asceticus 27

Ἐγὼ δέ εἰμι ἰσχνόφωνος καὶβραδύγλωσσος καὶ πάλινλέγει Ἐγὼ δέ εἰμι ἀτμὶςἀπὸ κύθρας

πρόσεχε Μωϋσῇ λέγοντιἰσχνόφωνος εἰμι καὶ ἀτμὶς ἐκτῆς χύτρας

lsquoBut I am weak of speech andslow of tonguersquo And he saysagain lsquoBut I am smoke from the potrsquo

Pay attention to Moses who sayslsquoI am weak of speech and smokefrom the potrsquo

41 The quotation was identified for the first time by M Aubineau Homeliespascales (cinq homelies inedites) (Sources chretiennes 187 Paris Les Editionsdu Cerf 1972) p 240

42 Greek text from J B Lightfoot The Apostolic Fathers part 12 Clementof Rome (London Macmillan 1890) p 65

43 See Clement Stromata IV171064 in Clemens Alexandrinus vol 2Stromata Buch IndashVI ed O Steuroahlin and L Freurouchtel (GCS 52 BerlinAkademie-Verlag 1985) p 295

641THE SERMO ASCETICUS

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Given that this passage could not be traced to any canonicaltext some of the scribes who copied the Sermo asceticus musthave found it suspicious Thus it is omitted in the codex LavraΓ8 but also in the Arabic and Ethiopic versions which can ultim-ately depend at this point on a textual tradition represented by theAthonite manuscript

In Sermo asceticus sect71 Stephen warns the monk against rashjudgement In ascetic literature judging others is strictly forbid-den not only because it goes against the teaching of the Scriptures(cf Matt 71 Luke 637 41 John 87 Ro 21 etc) but also be-cause one of the cardinal virtues of the solitary monk is humilityand mourning over onersquos own sins Judging others is actually ademonic temptation meant to disturb the hesychia the peace ofmind As Graham Gould adroitly writes the lsquonumber of storiesillustrating the necessity of not judging others and the urgencywith which abstaining from judgement was commended confirmsthe importance of the problem of judgementrsquo for the earlyEgyptian monks44 It is in this context that Stephen the Thebanquotes from what he calls lsquothe written wordrsquo Notably the Sahidicand the Greek texts are different at this point albeit they expressthe same idea

Sermo asceticus 71 (Sahidic) Sermo asceticus 71 (Greek)

ⲉⲧⲃⲉ ⲡϣⲁϫⲉ ⲉⲧⲥⲏϩ ϫⲉ

ⲉⲧⲉⲧⲛⲟ ⲛϩⲏⲏⲃⲉ ⲉϫⲛⲛⲉⲛⲟⲃⲉ

ⲛⲛⲉⲧϩⲓⲧⲟⲩⲱⲧⲉⲛ ⲉⲧⲉⲧⲛⲱⲡ

ⲙⲡⲉⲩϣⲱⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛ ⲛⲉ

χάριν τοῦ λόγου τοῦγεγραμμένου πενθήσατε ἐπὶ ταῖςταλαιπωρίαις ἀλλήλων καὶλογίζεσθε ὅτι τὰ ὑστερήματααὐτῶν ὑμῶν ἐστιν

( ) because of the written wordlsquoMourning over the sins of yourneighbours you are counting theirshortcomings to be yoursrsquo

( ) because of the written wordlsquoMourn over the miseries of oneanother and reckon that theirshortcomings are yoursrsquo

44 G Gould The Desert Fathers on Monastic Community (Oxford EarlyChristian Studies Oxford Clarendon Press 1993) p 123

ALIN SUCIU642

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In fact the passage offers a direct quotation from 1 Clement26 As this part of 1 Clement is preserved in Greek but also intwo Akhmimic Coptic manuscripts we can analyse it in both lan-guages Interestingly while the Greek Sermo asceticus does notcorrespond to the original text of 1 Clement the Sahidic followsexactly what we find in the Akhmimic version

Albeit written in different dialects the quotation from 1Clement in the Sahidic Sermo asceticus and the parallel Akhmimictext are lexically and syntactically identical which cannot beexplained as a mere accident By contrast the Greek Sermo asceti-cus diverges so much from the original text of 1 Clement that itcannot under any circumstances be called a quotation of it des-pite the fact that this is precisely what it claims to be

Furthermore while the quotation in the Greek Sermo asceticusdiffers from the original 1 Clement it presents several featureswhich seem to indicate that it is a translation from the CopticThus the word order does not follow the original Greek text of 1Clement but the Coptic placing the verb at the beginning of eachclause of the quotation rather than at the end the verb λογίζομαιlsquoto count to reckonrsquo seems to be rather a translation of theCoptic ⲱⲡ than a synonym of κρίνω which is used by Clement in

1 Clement 26 (Akhmimic)45 1 Clement 26 (Greek)46

ⲉⲧⲉⲧⲛⲣ ϩⲏⲃⲉ ⲁϫⲛⲛⲛⲁⲃⲉ

[ⲛⲛⲉⲧ]ϩⲓⲧⲟⲩⲱⲧⲛⲉ ⲉⲧⲉⲧⲛⲱⲡ

ⲙⲡⲟⲩϣⲧⲁ ϫⲉ ⲛⲱⲧⲛⲉ ⲛⲉ

ἐπὶ τοῖς παραπτώμασιν τῶνπλησίον ἐπενθεῖτε τὰὑστερήματα αὐτῶν ἴδια ἐκρίνετε

Mourning over the sins of yourneighbours you are counting theirshortcomings to be yours

You mourned over the trespassesof your neighbours you judgedtheir shortcomings to be yours

45 C Schmidt Der erste Clemensbrief in altkoptischer euroUbersetzung (Texte undUntersuchungen 321 Leipzig J C Hinrichs 1908) p 33 F ReurooschBruchsteuroucke des ersten Clemensbriefes nach dem achmimischen Papyrus derStrassburger Universiteuroats- und Landesbibliothek mit biblischen Texten derselbenHandschrift (Strasbourg Schlesier amp Schweikhardt 1910) p 5

46 Lightfoot The Apostolic Fathers part 12 pp 18ndash19

643THE SERMO ASCETICUS

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his letter the conjunction ὅτι stands for the Coptic ϫⲉ and doesnot appear in the parallel passage of 1 Clement in Greek

If a Greek original of the Sermo asceticus is admitted then onemust suppose that the translator into Coptic either knew byheart 1 Clement or went through the pain of searching for thesource of the quotation found it and adapted it according to theCoptic version of this writing However such a possibility mustbe excluded from the outset because as we have seen the quota-tion in the Greek Sermo asceticus does not correspond to the par-allel passage in 1 Clement making it difficult for the translator toidentify its source

One additional remark is in order here concerning the shift intense between the Coptic and the Greek texts of the Sermo asceti-cus at the beginning of the quotation The quotation in Greek fea-tures an imperative whereas the Sahidic is a focalizedcircumstantial clause If we hypothesize that the Greek is in fact atranslation of the Coptic it is apparent that this discrepancy isdue to the fact that the Greek translator failed to identify thequotation from 1 Clement and tried to adapt the text according toJames 49 and 51 which must have sounded more familiarταλαιπωρήσατε καὶ πενθήσατε καὶ κλαύσατε (49) κλαύσατεὀλολύζοντες ἐπὶ ταῖς ταλαιπωρίαις ὑμῶν (51)

Because the translators could not find its source this passagefrom 1 Clement was problematic for the ancient translators of theSermo asceticus For example while keeping the imperative clauseof the Greek text the Arabic translator (or a later scribe) misat-tributed the quotation to Paul

as it is written in Paul lsquoCry over your sins of one another and as toyour shortcomings consider that they are yoursrsquo

In its turn the Geiez version mentions that the text appears lsquointhe Lawrsquo (በውስተ ሕ[ግ])

EMML 4493 fo 104v col C lines 32ndash6

በከመ ጽሑፍ በውስተ ሕ[ግ] ኢትርኣዩ ኣበሳ ቢጽክ[ሙ] በበይናቲክሙ ወሐል[ዩ] ሕፀፀክሙ ከመ ለክሙ ይእቲ

as it is written in the Law lsquoDo not see the sin of each another andconsider your deficiency as it is yoursrsquo

It is thus obvious that the quotation from 1 Clement 26 was chal-lenging not only for the Greek translator but also for those who

ALIN SUCIU644

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rendered the Sermo asceticus into Arabic and Geiez As to theGeorgian this version does not contain the portion of the textthat interests us here Because none of the translators was able tofind the source of the quotation they all tried to explicate thetext as can be judged from the fact that each version gives a dif-ferent text at this point It is only the Sahidic that follows ad lit-teram the Coptic version of 1 Clement

Furthermore in sect43 b which is extant only in Sahidic Stephenthe Theban refers again to 1 Clement this time to 306 lsquoGoddetests those who praise themselves alonersquo47 Unfortunately asthis paragraph of the Sermo asceticus does not appear in Greekwe cannot compare properly the two texts Nevertheless we canobserve again that the Sahidic obviously depends on the Copticversion of 1 Clement

In the light of this evidence it is tempting to speculate thatStephen the Theban wrote the Sermo asceticus in Coptic and ei-ther used the Akhmimic version of 1 Clement or more likely alost Sahidic version which served as a model for the Akhmimictext Thus we can propose a Coptic original of the Sermo asceticus

1 Clement 306 (Greek)48 1 Clement 306(Akhmimic)49

Sermo asceticus43b (Sahidic)

αὐτεπαινετοὺς γὰρμισεῖ ὁ θεός

ⲡⲛⲟⲩⲛⲧⲉ ⲅⲁⲣ ⲙⲁⲥⲧⲉ

ⲛⲛⲉⲧⲧⲙⲁⲓeuroⲟⲙⲙⲁⲩ ⲟⲩⲁⲉⲉⲧⲟⲩ

ⲡⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲛⲛⲉltⲧgtⲧⲙⲁⲓⲟ

ⲙⲙⲟⲟⲩ ⲙⲁⲩⲁⲁⲩFor God detests thosewho praise themselves

For God detests thosewho praise them-selves alone

God detests thosewho praise them-selves alone

47 Remarkably the same passage appears in an ascetic text attributed toPachomius De monacho iniuriae memore (CPG 23541) see L T Lefort Œuvresde S Pachome et de ses discιples 2 vols (CSCO 159ndash60 Scriptores coptici 23ndash4Louvain Imprimerie orientaliste L Durbecq 1956) vol 1 p 3 ⲡⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉⲙⲡⲉⲧⲧⲙⲁⲓeuroⲟ ⲙⲙⲟϥ ⲟⲩⲁⲁϥ (lsquoGod detests whoever praises himself alonersquo)

48 Lightfoot The Apostolic Fathers part 12 p 9749 Schmidt Der erste Clemensbrief p 80

645THE SERMO ASCETICUS

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from which derive the other versions according to the followingstemma

My philological argument remains to be re-evaluated once weunderstand better the fourth-century social and historical contextin which ascetics like Stephen the Theban wrote Nevertheless itis perhaps time to challenge the conventional view according towhich most if not all monastic literary productions of the periodwere written in Greek Thus even in cases such as the Lives ofPachomius or the letters of Antony which were at least originallyaddressed to audiences that spoke Coptic scholars have preferredto postulate Greek originals50 This position primarily rests onthe assumption that during the fourth century and later nativeEgyptian monks were not capable of writing texts charged with aspecific theological vocabulary One may recall for example thatFrancois Halkin spoke about lsquolrsquoimpuissance nativersquo that preventedCoptic-speaking Pachomian monks from composing narrativesabout the founder of the Koinonia51 According to Halkin it was

50 On the problem of the original language of the Lives of Pachomius see PRousseau Ascetics Authority and the Church in the Age of Jerome and Cassian(Oxford Historical Monographs Oxford Oxford University Press 1978) pp245ndash7 For the Letters of Antony see P Luisier lsquoAutour drsquoun livre recent etdes lettres de S Antoinersquo Orientalia Christiana Periodica 61 (1995) pp 201ndash13 who argues in favour of a Greek original

51 F Halkin Sancti Pachomii Vitae Graecae (Subsidia hagiographica 19Brussels Societe des Bollandistes 1932) p 103

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rather the Hellenist monks who put together the first Lives ofPachomius which were only later translated into Coptic

On the other hand if we favour the pre-eminence of Greekoriginals for Egyptian ascetic writings it is hard to explain the ap-pearance of such a prolific author as Shenoute of Atripe who ob-viously wrote Coptic52 It is likely that Shenoute did not appearin a vacuum but other authors who used Coptic as a literary lan-guage must have preceded him For his part Tito Orlandi hasargued that one such author who wrote Coptic was the MiddleEgyptian ascetic Paul of Tamma53 It is thus possible to imaginethat Shenoute sprang up in a historical context in whichPachomius Paul of Tamma and Stephen the Theban had alreadyused Coptic as a literary vehicle In this case Stephen theTheban could rightly be considered as one of the early authors ofCoptic literature

EDITION OF THE SAHIDIC TEXT OF THE SERMOASCETICUS

The following edition is semi-diplomatic However the supra-lineation system does not reproduce that of the manuscript beingstandardized by the editor In the translation the paragraphs fol-low the numbering system established by Sauget in his edition ofthe Arabic version of the Sermo asceticus which was subsequentlyadopted by des Places for the Greek text and by Garitte forthe Georgian

52 Enzo Lucchesi for example believes that Shenoute also wrote at leastsome of his texts in Greek something which cannot be completely ruled outsee his article lsquoChenoute a-t-il ecrit en grecrsquo in Melanges AntoineGuillaumont Contributions a lrsquoetude des christianismes orientaux (CahiersdrsquoOrientalisme 20 Geneva Patrick Cramer 1988) pp 201ndash10

53 Orlandi Paolo di Tamma See also Luisier lsquoPaul de Tammarsquo p 267who agrees that Paul of Tammarsquos De cella may have been written in Copticalthough he leaves the question open For arguments concerning the fact thatPaul wrote in Coptic see A Suciu lsquoSitting in the Cell The LiteraryDevelopment of an Ascetic Praxis in Paul of Tammarsquos Writings With anEdition of Some Hitherto Unknown Fragments of De Cellarsquo JTS NS 68(2017) pp 141ndash71 at 159ndash60

647THE SERMO ASCETICUS

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BnF Copte 1321 fo 87r thorn BnF Copte 1332 frag 42Cv

unknown number of lines missing unknown number of lines missing[ ] [ [[ ]ⲧⲃ[ ⲙ [[ ] ⲁⲩⲱ [ⲙ] ⲁⲩⲱ [ⲡⲇⲓⲁ]ⲡⲉⲣϯⲧⲱⲛ ϩⲛ ⲃⲟⲗⲟ [ⲥ ⲛⲁϣϭⲙ]ⲗ ⲁⲁⲩ ⲛϩⲱⲃ- ϭⲟⲙ ⲉⲣ [ⲟⲕ ⲁⲛ][ⲙ]ⲡ ⲉⲣϣⲱⲡⲉ ϣⲱⲡⲉ [ⲉⲕⲙⲟⲧⲛ][ⲉ]ⲕⲟ ⲛⲛⲁϣⲧ ⲉⲕⲑⲃⲃⲓⲏ [ⲩ ⲉ][ϫ]ⲉ ⲛⲅⲙⲟⲩ ϩⲁ ⲣⲱⲙⲉ ⲛ[ⲓⲙ-][ⲑ]ⲏ ⲙⲡⲉⲕⲟⲩⲟ ϭⲱϣⲧ ⲉ[ⲡⲉⲕ][ⲉⲓϣ]- ⲥⲁϩ ⲛⲑⲉ [ⲁϥ][ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲱ ⲙⲟⲟϣ[ⲉ ϩⲛ][ⲡⲁϣ]ⲏⲣⲉ ⲉⲕⲟ ⲑⲃⲃⲓⲟ [ⲉϥⲕⲱ][ ] ⲙ ⲛⲁⲛ ⲛ [ⲟⲩⲥⲙⲟⲧ]

unknown number of lines missing ϫⲉⲕ[ⲁⲥ[ ] [ ϣⲱ [ⲡⲉ[ ⲡⲱ]ⲧ ⲛⲧⲉ [ⲩⲛⲟⲩ] ⲟ [ⲛⲛⲁⲓ] ⲧⲏⲣⲟⲩ [] ⲡ [[ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲙ unknown number of lines missing[ ]ϥ ⲱ ⲡⲁ

[ϣⲏⲣ]ⲉ ⲁⲗ[ⲗⲁ ϣ]ⲱⲡⲉ ⲛ

[ⲣⲙⲣ]ⲁϣ ϫⲉ ⲛ[ⲣⲙⲣ]ⲁϣ ⲛⲉⲧ

[ⲛⲁⲕ]ⲗⲏⲣⲟⲛⲟ[ⲙⲉⲓ ⲙ]ⲡⲕⲁϩ

margin

ALIN SUCIU648

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BnF Copte 1321 fo 87v thorn BnF Copte 1332 frag 42Cr

unknown number of lines missing unknown number of lines missing[ ] [ ] [[ ]- [ ]-[ϭⲱϣⲧ ⲉⲓ]ⲏⲥⲁⲓⲁⲥ ϭⲱϣⲧ ⲉⲡ[ⲧⲉ][ⲉϥⲱ]ϣ ⲉⲃⲟⲗ ⲉϥ ⲗⲱⲛⲏⲥ ⲡⲁ[ϣⲏ][ϫⲱ] ⲙⲙⲟⲥ ϫⲉ ⲉⲣⲉ ⲣⲉ ⲉⲁⲡⲛⲟⲩⲧ [ⲉ][ⲧⲛ]ⲇ ⲓⲕⲁⲓeuroⲟⲥⲩ ⲧⲙⲁⲓⲟϥ ⲉⲧ ⲃ [ⲉ][ⲛⲏ] ⲧⲏⲣⲥ ⲟ ⲛⲑⲉ ⲡⲉϥⲑⲃⲃⲓⲟ[ⲛⲛⲉ]ⲓⲧⲟⲉⲓⲥ ⲛϣ ⲙⲟⲟϣⲉ ϩⲛⲟⲩ

[ⲣⲱ ⲙ]ⲡⲉⲕⲉⲙ ϩⲏⲕⲉ ⲡⲁϣ [ⲏⲣⲉ][ⲧⲟ ⲉⲃⲟ]ⲗ- ϫⲉϣⲁⲣ [ⲉⲧⲙⲛⲧ][ⲁⲩⲱ ⲡⲉ]ⲛϫⲟⲉⲓeuroⲥ ϩⲏⲕⲉ [ⲑⲃⲃⲓⲉ ⲡ][ⲁϥϯⲥⲃ]ⲱ ⲛⲛⲉ ⲣⲱⲙⲉ [-][ⲧⲟⲩⲏϩ] ⲛⲥⲱϥ ⲙⲡⲉⲣ[ ][ϫⲉ ⲉⲧⲉⲧ]ⲛϣⲁⲛ [[ⲉⲣ ϩⲱⲃ ⲛ]ⲓⲙ ⲛ unknown number of lines missing[ⲧⲁⲩⲟⲩⲉϩ]ⲥ ⲁ ϩⲛ ⲉ [ ] ϫ ⲉ[[ⲙⲙⲟⲟⲩ ⲛⲏⲧ]ⲛ [ ]ⲛⲉⲧϣ[

unknown number of lines missing ⲕⲁⲧⲁ ⲧ[ⲉⲛⲧⲟ][ ] ⲛ ⲗⲏ ⲙⲡ[ⲉⲭⲥ][ ] ⲛ ⲧⲁⲣⲉⲕ[ⲥⲉⲣⲃⲉ ⲉⲡ][ ]ⲛⲉ ⲛⲟⲩⲧⲉ [ⲁⲩⲱ ⲡ]

ⲛⲟⲩⲧⲉ [ⲛⲁⲕ-ⲥⲉⲣⲃⲉ ⲉⲡ[ⲛⲟⲩⲧⲉ]ⲛϥϩⲗⲟ [ϭⲛⲅⲥⲟ[ⲟⲩⲛ ⲙⲡⲉϥ]ⲟⲩⲱ[ϣ

margin

649THE SERMO ASCETICUS

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Venice Marciana 192 fo 99r

[ⲁ]ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ϭⲱϣⲧ ϩⲏⲧϥϣⲱⲡⲉ ⲛⲑⲉ ⲛ ⲛⲟⲩⲙⲟⲧⲛⲉⲥⲛⲉⲓⲥⲁϩ ⲛⲛⲉⲉⲃ ⲡⲁϣⲏⲣⲉ ⲧⲁⲁⲕ

ⲉⲧⲉ ⲣϩⲙⲙⲉ ⲙ ⲉⲡⲛⲟⲩⲧⲉ ϩⲛⲡⲉⲩϫⲟⲓ ⲉⲕ 5 ⲧⲉⲕϭⲟⲙ ⲧⲏⲣⲥ ϭⲱϣⲧ ⲉⲃⲟⲗ ⲧⲁⲣⲉϥⲙⲓϣⲉ ⲉϩ

ϩⲏⲧϥ ⲙⲡⲧⲏⲩ ⲣⲁⲓ ⲉϫⲱⲕ ⲛϥϫⲉ ⲉϥⲛⲏⲩ ⲛⲁⲕ ⲥⲕⲉⲡⲁⲍⲉ ⲙ

ϩⲛⲁϣ ⲛⲥⲁ- ⲙⲟⲕ ⲛϥϯⲏ ⲛϥⲉⲓ ⲛⲧⲏⲩ ⲛ 10 ϭⲟⲙ ⲛⲁⲕ ⲛϥⲛⲟⲩⲃⲉ ⲏ ⲛϥ ⲙⲓϣⲉ ⲙⲛⲛⲉⲧ

ⲉⲓ ⲛⲧⲏⲩ ⲛϩⲉ ⲙⲓϣⲉ ⲛⲙⲙⲁⲕⲃⲱⲱⲛ- ϫⲉ ⲁϫⲉⲛ ⲡⲛⲟⲩⲧⲉ

ϣⲱⲡⲉ ⲉⲕϫⲟⲟⲣ ⲛⲅⲛⲁⲉϣϭⲙ

ϩⲙⲡⲡⲟⲗⲩ 15 ϭⲟⲙ ⲁⲛ ⲉⲉⲣⲗⲁ

ⲙⲟⲥ ⲛⲅⲱϣ ⲁⲩ ⲁⲗⲗⲁⲉⲃⲟⲗ ϫⲉ ⲧⲱ ⲉⲣϣⲁⲛⲡⲣⲱⲙⲉ

ⲟⲩⲛⲅ ⲡⲧⲏⲩ ⲧⲱⲃϩ ⲙⲡⲛⲟⲩ

ⲛⲉⲙϩⲓⲧ ⲛⲅ ⲧⲉ ϣⲁⲣⲉⲡ

ⲉⲓ ⲡⲧⲟⲩⲣⲏⲥ 20 ⲛⲟⲩⲧⲉ ϯ ϭⲟⲙ

ⲛⲅⲛⲓⲃⲉ ⲉϩⲟⲩⲛ ⲛⲁϥ ⲛϥⲣⲟⲉⲓⲥϩⲙⲡⲁⲕⲩⲡⲟⲥ ⲉⲣⲟϥ ⲛϥⲙⲁϩϥⲛⲧⲉⲛⲁϩⲏⲛⲉ ⲛⲥⲟⲫⲓⲁ ϩⲓϯ ⲙⲡⲉⲩⲥⲧⲟⲓ- ⲙⲛⲧⲣⲉⲙⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 25 ϩⲏⲧ ⲛϥϫⲓ

ⲧⲉⲕⲣⲓ ⲡⲁ ⲙⲟⲉⲓⲧ ϩⲏⲧϥ

ϣⲏⲣⲉ ⲙⲡⲉⲣ ⲉϩⲟⲩⲛ ⲉⲡⲉϥ

ϣⲱⲡⲉ ⲛⲑⲉ ⲛ ϣⲟϫⲛⲉ-ⲛⲓⲕⲣⲓⲧⲏⲥ- ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲉⲣϩⲓⲥⲉ ⲉⲧⲱ 30 ⲧⲉⲕⲣⲓ ⲙⲡⲣⲃϩ ⲁⲩⲱ ⲥⲉⲛⲁ ϣⲱⲡⲉ ⲉⲕ

ⲥⲱⲧⲙ ⲉⲣⲟⲕ ⲥⲟⲣⲙ ⲉⲃⲟⲗ-ⲉⲕϩⲛⲟⲩϩⲓⲥⲉ ⲛⲏⲫⲉ ⲙⲙⲟⲕ

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Venice Marciana 192 fo 99v

ϫⲉ ⲉⲕϩⲙⲟⲟⲥ ⲙⲁⲩⲁⲁⲕ ϫⲉ ⲡ

ⲛⲁϣ ⲛϩⲉ ⲙⲡⲣ ⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲉⲣ ⲑⲉ ⲛⲛⲓⲧⲃⲛⲏ ⲛⲛⲉltⲧgtⲧⲙⲁ

ⲉⲧϫⲱⲣⲙ ⲛ ⲓⲟ ⲙⲙⲟⲟⲩ ⲙⲁⲩ

ⲥⲁⲡⲣⲱⲙⲉ ⲁⲗ 5 ⲁⲁⲩ-ⲗⲁ ⲁⲣⲓⲡⲣⲱⲙⲉ ϣⲁϥϭⲱϣⲧ ⲇⲉ

ⲛⲧⲟϥ ⲉⲧϫⲱ ⲛⲧⲟϥ ⲉϫⲙⲣⲉⲙ ⲛⲥⲁⲡⲧⲃ ⲡⲉϣⲗⲏⲗ ⲛ

ⲛⲏ- ⲛⲉⲧⲑⲃⲃ ⲓⲏⲩ-ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ⲕⲁ ⲟⲩ ⲧⲉⲕⲣⲓ ⲙⲡⲣ

ⲣⲟⲉⲓⲥ ⲛⲧⲟⲟⲧⲕ ⲕⲁ ⲗⲁⲁⲩ ⲙⲙⲣ

ⲙⲡⲉⲣⲕⲁ ⲡⲥⲱ ⲣⲉ ⲛⲧⲟⲟⲧⲕ ⲙⲁ ϩⲛⲧⲣⲓ ⲉⲣⲉ ϩⲱ ⲉⲡⲉϩⲟⲟⲩ

ⲡⲉⲕϩⲏⲧ ϩⲛ 15 ⲡⲉϩⲟⲟⲩ ⲉⲛⲉϥ

ⲕⲏⲙⲉ- ϩⲃⲏⲩⲉ ⲧⲁⲣⲉⲕⲁⲗⲗⲁ ⲉⲣ ⲡⲉⲕⲥⲱ ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲙⲁ ⲛⲉⲣⲡⲉ ⲙⲡ ⲡⲛⲟⲃⲉ ⲛⲧⲟϥ

ⲛⲟⲩⲧⲉ ⲛⲅⲉⲣϫ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉ

ⲛⲉⲕⲙⲉⲉⲩⲉ 20 ⲣⲟϥ ⲉⲧⲙⲁⲁϥ-ⲧⲁⲣⲉⲕϫⲡⲟ ⲛⲁⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲙⲉⲉⲩⲉ ⲉⲧⲥ ⲧⲉⲕⲣⲓ ⲡⲣⲟⲥⲙⲟⲛⲧ - ⲕⲁⲣⲧⲏⲣⲉⲓ ⲉ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲛⲉⲕϣⲗⲏⲗ

ⲧⲉⲕⲣⲓ ⲙⲡⲉⲣ 25 ⲙⲛⲛⲉⲕⲛⲏⲥⲕⲁ ⲡⲉⲕϩⲏⲧ ⲉ ⲧⲓⲁ ⲙⲛⲡⲁϫⲓⲥⲉ ⲛⲧⲟⲟⲧⲕ ⲅⲱⲛ ⲙⲡⲉⲕⲟⲩⲇⲉ ⲙⲡⲉⲣ ϩⲏⲧ ⲧⲁⲣⲉⲕϫⲁⲥⲧⲕ ϭⲱ ϩⲛⲛⲁⲡⲧⲃ

ϩⲙⲡϣⲟϫ 30 ⲃⲟ ⲙⲡϩⲏⲧⲛⲉ ⲙⲡⲉⲕ ϫⲉ ⲁϫⲉⲛ ϯⲣⲏ

ϩⲏⲧ ⲟⲩⲇⲉ ⲛⲏ ⲙⲛⲡⲧⲃⲃⲟ

ⲙⲡⲣⲧⲙⲁⲓⲟⲕ

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ⲙⲉⲛⲗⲁⲁⲩ ⲛⲁ ⲛⲟⲩⲧⲉ ϫⲡⲟϥ

ⲛⲁⲩ ⲉⲡⲛⲟⲩⲧⲉ- ⲛⲁⲕ ⲛⲣⲙⲛⲏⲓeuroⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲧⲁⲣⲉϥϫⲣⲟ ⲉⲙ

ⲧⲉⲕⲣⲓ ⲛⲧⲉ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ

ⲟⲩⲥⲟⲛ ⲉⲛ ϩⲉⲛ 5 ⲉⲧϯ ⲛⲙⲙⲁⲕϣⲁϫⲉ ⲉϩⲟⲩⲛ ϫⲉ ⲡⲣⲣⲟ ⲛⲙⲡⲁ

ⲛⲁⲕ ⲙⲡⲉⲣⲕⲁ ⲑⲟⲥ ⲡⲉ ⲡⲙⲉⲉⲩⲉ

ⲡⲉⲕϩⲏⲧ ϩⲓⲱ ⲙⲡⲛⲟⲩⲧⲉ ⲉⲧⲉⲟⲩ ⲧⲁⲣⲉⲕϭⲱ ⲡⲗⲟⲅⲓⲥⲙⲟⲥ ⲡⲉⲉⲕⲙⲟⲧⲛ ⲛⲧⲉ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲡⲉⲕϩⲏⲧ ϭⲱ ⲧⲉⲕⲣⲓ ϯ ⲉϩⲟⲩⲛ

ⲉϥⲥϭⲣⲁϩⲧ ϫⲉ ⲉϩⲣⲁⲕ ⲧⲁⲣⲉⲕⲛⲁϣⲉ ⲙⲙⲉⲉⲩⲉ ϫⲓ ⲙⲡⲉϩⲙⲟⲧⲛⲧⲣⲓ- ⲛⲧⲣⲓ ϫⲉ ⲟⲩⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧ 15 ⲧⲉⲧⲣⲓ ⲛⲟⲩϩ

ⲣⲓ ⲕⲁ ⲟⲩⲙⲉ ⲙⲟⲧ-ⲗⲉⲧⲁ ϩⲛⲣⲱⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲉⲕϣⲁⲛⲕⲁ ⲣⲓ ⲙⲡⲣⲧⲥⲁⲣⲱⲕ ⲉⲃⲟⲗ ⲕⲁ ⲃⲟⲕ ⲉⲥⲱϣⲙⲟⲩⲣⲟⲉⲓⲥ ⲛⲧⲟ 20 ⲛⲥⲁⲣⲱⲙⲉⲟⲧⲕ ϫⲛⲛⲉⲩⲥ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣ

ⲁ ⲣⲙⲉⲕ ⲉⲃⲟⲗ ⲕⲁ ⲡⲣⲱⲙⲉ ⲉ

ⲧⲁⲣⲉⲕϭⲱ ϩⲛ ϭⲱϣⲧ ϩⲏⲧⲕ ⲛⲁⲡⲧⲃⲃⲟ ⲛⲧⲉ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣⲡⲉⲡⲛⲁ ⲉⲧⲟⲩ 25 ϭⲱϣⲧ ⲛⲥⲁ

ⲁⲁⲃ ⲉⲣϣⲃⲏⲣ ⲣⲱⲙⲉ ⲧⲁⲣⲉⲕⲉⲣⲟⲕ- ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲉⲧⲃⲉ ⲧⲉⲛ

ⲧⲉⲕⲣⲓ ⲡⲱⲧ ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ

ⲛⲥⲁⲡⲙⲉⲉⲩⲉ 30 ⲧⲉ ϥⲓ ϩⲁⲛⲉⲧⲉⲧⲟⲩⲁⲁⲃ ⲁⲩⲱ ⲛⲏⲩ ⲉϫⲱⲕ-ⲡⲙⲉⲉⲩⲉ ⲙⲡ ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ

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ⲉⲣ ⲟⲩⲕⲩⲣⲓⲁⲕⲏ ⲡⲥⲱⲧⲙ ⲛⲛⲉⲕϩⲁϩⲧⲏⲕ ϥⲓ ⲙⲁⲁϫⲉ-ϩⲁⲣⲟϥ ⲉⲧⲃⲉ ⲧⲉⲛ ϣⲱⲡⲉ ⲉⲕⲧⲁⲛ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ϩⲏⲩ ⲡⲁϣⲏ

ⲧⲉ- 5 ⲣⲉ ⲉⲕϣⲁⲛ

ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ

ⲉⲓ ⲉⲡⲧⲟⲟⲩ ⲉⲕ ⲙⲁⲣⲟⲩⲉⲣϩⲏⲩ

ϩⲓⲱⲱϥ ϥⲓ ϩⲁ ⲛⲁⲕ ⲧⲁⲣⲉⲕⲣⲟϥ ϣⲁⲛⲧⲉϥ ⲃⲱⲕ ⲉⲧⲉⲕⲣⲓ

ϭⲉⲛ ⲟⲩⲣⲓ ⲉⲧⲃⲉ 10 ⲉⲕⲙⲟⲧⲛ -ⲧⲉⲛⲧⲟⲗⲏ ⲙⲡ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲛⲟⲩⲧⲉ ⲁⲩⲱ ⲣⲓ ⲡⲁϣⲏⲣⲉⲡⲉⲧⲡⲏϩ ϣⲁ ⲕⲁ ⲡⲙⲉⲉⲩⲉ ⲙⲡⲣⲟⲕ ⲕⲁⲧⲁ ⲧⲉⲕ ⲛⲟⲩⲧⲉ ϩⲙⲡⲉⲕ

ϭⲟⲙ ⲁⲣⲓϥ ϫⲉ ⲛ 15 ϩⲏⲧ ⲛⲛⲁⲩ ⲛⲓⲙ

ⲧⲟⲕ ϩⲱⲱⲕ ⲉⲕ ⲛⲧⲉⲧⲉϥϩⲟⲧⲉϣⲁⲛⲃⲱⲕ ⲉⲩ ⲕⲱⲧⲉ ⲉⲣⲟⲕ-ⲧⲟⲟⲩ ⲕⲛⲁⲟⲩ ϫⲉ ϣⲁⲣⲉⲑⲟⲧⲉ

ⲱϣ ⲉⲧⲣⲉⲩϯ ⲧⲟ ⲙⲡⲛⲟⲩⲧⲉⲟⲧⲟⲩ ⲛⲙⲙⲁⲕ 20 ⲛⲟⲩϫⲉ ⲉⲃⲟⲗ ϩⲛ

ⲧⲉⲛⲧⲟⲗⲏ ⲅⲁⲣ ⲧⲉⲯⲩⲭⲏ ⲛⲛⲟ

ⲙⲡⲛⲟⲩⲧⲉ ⲧⲉ ⲃⲉ ⲛⲓⲙ ϩⲓⲧⲁⲧⲁⲓ ⲛⲁⲓeuroⲛⲉ ⲛⲉϩ ⲕⲟ ⲛⲓⲙ ϩⲓⲁⲛⲟⲃⲏⲩⲉ ⲛⲧⲣⲓ ⲡⲁ ⲙⲓⲁ ⲛⲓⲙ-ϣⲏⲣⲉ- 25 ⲡⲉⲛⲧⲁϥϫⲡⲟ

ⲉⲕⲛⲏⲩ ⲉⲃⲟⲗ ⲛⲁϥ ⲛⲑⲟⲧⲉ

ϩⲛⲧⲣⲓ ⲕⲁ ⲡⲉⲕ ⲙⲡⲛⲟⲩⲧⲉϩⲏⲧ ⲙⲙⲟⲕ ϫⲛ ⲁϥϫⲡⲟ ⲛⲁϥ ⲛⲛⲉⲕⲉⲛ ⲡϫⲟⲓ ⲭⲁⲣⲓⲥⲙⲁ ⲛⲓⲙ-ⲉⲃⲟⲗ ⲉϥⲟⲡⲧ ⲛⲅ 30 ⲡⲉⲧⲉⲟⲩⲉⲛⲧⲁ ϥϣⲟⲩⲟϥ ⲛⲅⲙⲟⲟ ⲙⲙⲁⲩ ⲛⲑⲟⲧⲉ

ϣⲉ ⲉⲧⲃⲉ ⲡⲛⲁⲩ ⲙⲡⲛⲟⲩⲧⲉ ⲟⲩⲛⲛⲛⲉⲕⲃⲁⲗ ⲙⲛ ⲧⲁϥ ⲙⲙⲁⲩ ⲛ

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Col A 33ndash4 ⲛⲧⲉϥϩⲟⲧⲉ] ⲙⲡⲉϥⲟⲩⲱϣ ⲙⲛⲧⲉϥϩⲟⲧⲉ B (the Qasr el-Wizz fragment) k Col B 14 ⲡⲉⲕϩⲏⲧ] ⲡⲉⲕϩⲱⲃ B k

ⲉϩⲉⲛⲁϩⲱⲱⲣ ⲙ ⲙⲛⲧⲣⲱⲙⲉ-ⲉⲩⲙⲉϩ ⲛⲁⲅⲁ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉⲡⲉⲟⲑⲟⲛ ⲛⲓⲙ ϫⲉ ⲟⲩ ⲉⲧϣⲟⲩϣⲁⲣⲉⲑⲟⲧⲉ ⲙⲡ ⲉⲓⲧ ϫⲛⲛⲉⲡⲛⲟⲩⲧⲉ ⲧⲟⲩϫⲉ 5 ⲛⲟⲩⲧⲉ ϫⲉⲉⲣⲉⲡⲣⲱⲙⲉ ⲉⲡ ⲛⲉⲕⲕⲉⲉⲥ ⲉⲃⲟⲗⲛⲟⲃⲉ- ⲡⲉⲕϩⲱⲃ ⲧⲏⲣϥⲁⲩⲱ ϩⲛⲑⲟⲧⲉ ⲁⲣⲓϥ ⲉⲧⲃⲉ ⲡⲙⲡⲛⲟⲩⲧⲉ ⲉⲣⲉ ⲛⲟⲩⲧⲉ-ⲟⲩⲟⲛ ⲛⲓⲙ ⲣⲓ 10 ⲛⲛⲟⲩⲁⲇⲓⲕⲟⲥ ⲅⲁⲣⲕⲉ ⲙⲙⲟⲟⲩ ⲉⲃⲟⲗ ⲁⲛ ⲡⲉ ⲡⲛⲟⲩⲧⲉⲉⲙⲡⲉⲑⲟⲟⲩ- ⲉⲧⲱⲱⲃⲉ ⲛⲁⲕⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ ⲕⲁⲧⲁ ⲡⲉⲕϩⲱⲃ-ⲣⲓ ⲕⲁ ⲧⲉⲕⲣⲓ ⲧⲃⲃⲉ ⲡⲉⲕϩⲏⲧⲥⲓⲥ ⲙⲡⲉⲕⲉⲙ 15 ⲡⲁϣⲏⲣⲉ ⲧⲁⲧⲟ ⲉⲃⲟⲗ ⲛⲅⲉⲣ ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱⲛⲉϩⲃⲏⲩⲉ ⲙ ⲧⲙ ⲉⲣⲟⲕ ϩⲛⲟⲩⲡⲱⲛϩ ⲙⲟⲣⲕ ϭⲉⲡⲏ-ⲛⲧⲉⲥⲃⲱ ⲉϫⲛ ⲧⲁϩⲟⲕ ⲉⲣⲁⲧⲕⲧⲉⲕϯⲡⲉ- 20 ⲛⲟⲩⲥⲱⲧⲡ ⲙⲡⲁⲩⲱ ⲉⲕⲉϩⲱⲙ ⲉ ⲛⲟⲩⲧⲉ-ϫⲛⲛⲉⲕϫⲓϫⲉ ⲙⲡⲉⲣⲕⲁⲧⲉⲭⲉϫⲉⲉⲩⲉ ⲉⲩⲟⲩ ⲙⲙⲟⲕ ⲙⲁⲩⲁⲱϣϥ - ⲁⲕ ⲛⲅϯ ⲛⲟⲩⲙⲡⲉⲣϣⲱⲡⲉ 25 ϩⲟⲟⲩ ⲛⲥⲁⲟⲩϩⲟⲛⲁⲧⲥⲃⲱ ⲡⲁ ⲟⲩ ⲛⲅϣⲱⲡⲉϣⲏⲣⲉ ⲁⲗⲗⲁ ⲛⲁⲙⲉⲗⲏⲥ ⲛⲧⲉⲁⲣⲓϩⲟⲧⲉ ϩⲏⲧϥ ⲡⲉⲕⲟⲩⲟⲉⲓϣⲙⲡⲛⲟⲩⲧⲉ ⲛⲅ ⲟⲩⲱ ⲛⲧⲟⲟⲧⲕ ϩⲁⲣⲉϩ ⲉⲛⲉϥⲉⲛ 30 ⲛⲅⲥⲟⲩⲉⲣ ⲡⲉϩⲟⲧⲟⲗⲏ- ⲟⲩ ⲛⲧⲁⲩϫⲡⲁϣⲏⲣⲉ ⲙⲡⲉⲣⲣ ⲡⲟⲕ-ϩⲙϩⲁⲗ ⲛⲧⲉϥ ϯϩⲱⲛ ⲉⲧⲟⲟⲧⲕϩⲟⲧⲉ ϩⲛⲟⲩⲉⲟⲟⲩ ⲡⲁϣⲏⲣⲉ ϫⲉ ⲙ

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ⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲡⲓⲥⲧⲟⲥ ⲟⲩⲣⲱⲙⲉ ⲛⲅⲛⲁϯ ⲣⲱⲙⲉ ⲉⲣⲉⲡⲉϥ

ϩⲏⲩ ⲉⲣⲟϥ ⲁⲛ ϩⲱⲃ ϫⲟⲥⲉ ⲉ

ϫⲛⲛⲉⲕⲉⲓ ⲉ ⲡⲱⲕ ⲟⲩⲣⲱϫⲙⲡⲉⲕϩⲟ- 5 ⲙⲉ ⲙⲙⲁⲓⲛⲟⲩ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲧⲉ ⲟⲩⲣⲱⲙⲉ

ⲟⲩⲣⲉϥϭⲱⲛⲧ ⲛϥϭⲱϣⲧ ⲁⲛ ⲉ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲛⲁⲡⲉⲓⲙⲁ ϫⲉ

ⲣⲉϥⲕⲁⲧⲁⲗⲁ ⲛⲁⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲗⲉⲓ- 10 ⲡⲱⲣϫ ⲙⲡⲣⲱⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉ-ⲟⲩⲣⲉϥϯϩⲉ ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲣⲱⲙⲉ ⲉⲧⲃⲉ ⲛⲁ

ⲣⲉϥⲕⲱϩ ⲡⲉⲓⲙⲁ ϫⲉ ⲛⲁ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ 15 ⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲟⲩϩⲁϩ ⲛϣⲁϫⲉ ⲡⲱⲣϫ ⲙⲡⲣⲱⲧⲁⲣⲉⲕϣⲱⲡⲉ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉⲉⲕⲟ ⲛⲣⲙⲣⲁϣ ⲁⲣⲓϣⲃⲏⲣ ⲛⲧⲟϥ

ϫⲉ ⲛⲣⲙⲣⲁϣ ⲉⲩϩⲏⲕⲉ ⲙⲙⲁⲓⲛⲉⲧⲛⲁⲕⲗⲏⲣⲟ 20 ⲛⲟⲩⲧⲉ-ⲛⲟⲙⲉⲓ ⲙⲡⲕⲁϩ ⲟⲩϩⲏⲕⲉ ⲉϥⲑⲃ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲃⲓⲏⲩ-ϣⲧⲉⲣⲧⲓⲣ ⲟⲩϩⲏⲕⲉ ⲉⲙⲙⲁⲓ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ϣⲙⲙⲟ-ⲟⲩⲣⲱⲙⲉ ⲉϥⲟ ⲛ 25 ⲟⲩϩⲏⲕⲉ ⲉϥϩⲏⲕ

ϣⲃⲏⲣ ⲉⲩⲥϩⲓⲙⲉ ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ ϩⲛⲑⲟⲧⲉ ⲙⲡ

ⲟⲩⲇⲉ ⲙⲡⲉⲣⲕⲁ ⲛⲟⲩⲧⲉ-ⲙⲛⲧϣⲃⲏⲣ ⲛⲁⲕ ⲟⲩϩⲏⲕⲉ ⲉϥϥⲉⲓ

ⲙⲛⲟⲩⲥϩⲓⲙⲉ ⲥⲟⲥ -ⲙⲡⲉⲣⲙⲟⲟϣⲉ 30 ⲟⲩϩⲏⲕⲉ ⲉϥϭⲱϣⲧ

ⲙⲛⲟⲩⲕⲟⲩⲓ ⲉⲣⲟⲕ ⲉⲡⲛⲟⲩⲧⲉ ⲉⲟⲩⲛϫⲛⲛⲉⲕⲧⲁϩⲧ ⲟⲩϩⲁⲣⲉϩ ϩⲛⲧⲉϥ

ⲛⲅⲉⲓ ⲉⲡⲁϩⲟⲩ- ⲧⲁⲡⲣⲟ-ⲉⲕϣⲁⲛⲕⲁ ⲟⲩϣ ⲡⲁϣⲏⲣⲉ ⲁⲣⲓϣ

ⲃⲏⲣ ⲛⲁⲕ ⲕⲁⲁϥ 35 ⲃⲏⲣ ⲉⲣⲱⲙⲉ

Col A 26 ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ added later

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Naples National Library IB9 fo 54r

ⲛⲓⲙ ⲉϥⲉⲣϩⲟⲧⲉ ⲛⲁϥ ϫⲉ ⲛⲧⲟϥϩⲏⲧϥ ⲙⲡⲛⲟⲩ ⲡⲉⲧⲛⲁⲧⲁϫⲣⲉ

ⲧⲉ ⲁⲩⲱ ⲉϥϩⲁ ⲡⲉⲕϩⲏⲧ ⲛⲁϥ

ⲣⲉϩ ⲉⲛⲉϥⲉⲛ ⲛϥϫⲓ ϩⲗⲟϭⲧⲟⲗⲏ- 5 ⲛⲧⲉⲡⲉϥⲕⲱϩⲧ

ⲙⲡⲉⲣⲕⲁ ⲧⲉⲕ ϣⲱⲡⲉ ⲛϩⲏⲧⲕ ϩⲉⲗⲡⲓⲥ ϩⲛⲣⲱ ⲛϥⲣⲱⲕϩ ⲛⲛⲉⲕⲙⲉ ⲡⲁϣⲏⲣⲉ ⲉⲧ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ-ⲃⲉ ⲧⲙⲟⲧⲛⲉⲥ ⲙ ϭⲱϣⲧ ⲉⲡⲛⲟⲩ

ⲡⲉⲓⲙⲁ ⲧⲁⲣⲉⲕ 10 ⲧⲉ ⲡⲁϣⲏⲣⲉ ⲧⲁϭⲱ ⲉⲕⲟ ⲛⲣⲙϩⲉ- ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱ

ⲛⲉϫ ⲡⲉⲕⲣⲟⲟⲩϣ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲡϫⲟⲉⲓⲥ ⲧⲁ ⲥⲱⲧⲙ ⲛⲥⲁⲡⲛⲟⲩⲣⲉϥϥⲓ ⲣⲟⲟⲩϣ ⲧⲉ ⲡⲁϣⲏⲣⲉϩⲁⲣⲟⲕ- 15 ⲧⲁⲣⲉⲡⲛⲟⲩⲧⲉ

ⲕⲁ ⲧⲉⲕϩⲉⲗⲡⲓⲥ ⲥⲱⲧⲙ ⲉⲣⲟⲕ-ϩⲙⲡⲛⲟⲩⲧⲉ ⲡⲁ ⲡⲱⲧ ⲉϩⲟⲩⲛ ⲉⲣⲟϥϣⲏⲣⲉ ϫⲉ ⲛⲧⲟϥ ⲧⲁⲣⲉϥⲡⲱⲧ

ⲡⲉⲧⲛⲁⲙⲟⲟⲛⲉ ⲉϩⲟⲩⲛ ⲉⲣⲟⲕ ⲛϥⲙⲙⲟⲕ- 20 ⲧⲥⲁⲃⲟⲕ ⲉⲡⲉϥ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ ⲛⲟⲙⲟⲥ ⲛϥⲟⲩⲉⲉⲓⲥ ⲉⲣⲟⲕ ⲛⲉϩ ⲡⲉϥⲥⲟⲟⲩⲛ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁ ⲉⲣⲟⲕ ⲛϥϣⲱ

ⲥⲁⲛⲟⲩϣⲕ ⲡⲉ ⲛⲁⲕ ⲛϫⲁⲩ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲥⲕⲉ 25 ⲙⲟⲉⲓⲧ ⲥⲟⲩⲡⲁⲍⲉ ⲙⲙⲟⲕ ⲧⲉⲛ ⲡⲉⲕϩⲏⲧ ⲉ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲧⲁϫ ϩⲟⲩⲛ ⲉⲣⲟϥ ⲧⲁⲣⲉ ⲡⲉⲕϩⲏⲧ ⲣⲉϥⲙⲟⲟϣⲉ ⲛⲙ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁϫⲓ ⲙⲁⲕ ⲉϥⲥⲟⲩ

ⲙⲟⲉⲓⲧ ϩⲏⲧⲕ 30 ⲧⲱⲛ-ⲕⲁ ⲡⲛⲟⲩⲧⲉ ϣⲱⲡⲉ ⲉⲕⲁϣⲉ

ⲛⲁⲕ ⲛⲃⲟⲏ ⲉⲣⲟϥ ⲛⲧⲉⲩϣⲏ

ⲑⲟⲥ ⲡⲁϣⲏⲣⲉ ⲙⲛⲡⲉϩⲟⲟⲩ ϫⲉ ⲛⲛⲅϯ ⲕⲁⲣⲡⲟⲥ ⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ

ALIN SUCIU656

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Naples National Library IB9 fo 54v

ⲉⲓⲥ ⲉⲣⲟⲕ- ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲥⲁⲛⲟⲩϣⲕ ϩⲙⲡ ϩⲟϫϩⲉϫ ⲧⲁ

ϫⲟⲉⲓⲥ ϫⲉ ⲛⲧⲟϥ ⲣⲉⲕϣⲱⲡⲉ

ⲡⲉⲧⲛⲁϯ ⲛⲁⲕ ϩⲙⲡⲉⲙⲧⲟⲛ-ⲛⲛⲁⲓⲧⲏⲙⲁ 5 ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲙⲡⲉⲕϩⲏⲧ- ϩⲓⲥⲉ ⲧⲁⲣⲉⲕ

ⲉⲕϣⲁⲛⲁⲓⲧⲉⲓ ϣⲱⲡⲉ ϩⲙⲛⲟⲩϩⲱⲃ ⲛⲧⲟ ⲡⲉⲙⲧⲟⲛ ⲁⲩⲱⲟⲧϥ ⲙⲡⲛⲟⲩ ⲛⲛⲉⲕⲙⲉⲥⲧⲉ

ⲧⲉ ⲙⲡⲉⲣⲉⲓ ⲉⲡⲁ 10 ⲟⲩϩⲱⲃ ⲉϥϩⲟ

ϩⲟⲩ ϫⲉϣⲁⲣⲉ ⲥⲉ ϫⲉ ϩⲓⲧⲉⲛ

ⲡⲛⲟⲩⲧⲉ ϫⲉⲛⲧ ϩⲁϩ ⲛϩⲓⲥⲉ ⲉⲣⲉ

ⲡⲣⲱⲙⲉ ⲉⲛⲁⲩ ⲡⲣⲱⲙⲉ ⲛⲁ

ϫⲉ ϥⲛⲁϩⲩⲡⲟ ⲛⲟⲩϩⲙ -ⲙⲓⲛⲉ ⲁⲗⲗⲁ 15 ⲡⲁϣⲏⲣⲉ ⲉⲓϯ ⲥ

ϩⲙⲡⲉⲕϩⲏⲧ ⲃⲱ ⲛⲁⲕ ϩⲛⲛⲉⲧⲏⲣϥ ⲁⲓⲧⲉⲓ ⲁⲩⲱ ϩⲓⲟⲟⲩⲉ ⲙⲡⲱ

ⲕⲛⲁϫⲓ- ⲛⲁϩ ⲉⲓⲧⲁⲗⲟⲡⲁϣⲏⲣⲉ ⲉⲕϩⲙⲟ ⲙⲙⲟⲕ ⲉϩⲣⲁⲓ

ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ 20 ⲉϫⲛⲛⲉϩⲓⲟⲟⲩⲉ

ⲕⲁ ⲧⲡⲩⲗⲏ ⲉⲧ ⲉⲧⲥⲟⲩⲧⲱⲛ-ϭⲏⲩ ⲙⲡⲉⲕⲉⲙ ⲙⲡⲉⲣⲙⲟⲟϣⲉ

ⲧⲟ ⲉⲃⲟⲗ- ϩⲛⲟⲩϭⲱⲱⲙⲉⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲙⲟⲟϣⲉ

ⲧⲉⲕⲣⲓ ⲕⲁ ⲧⲉⲛ 25 ⲛⲧⲟϥ ⲉⲕⲥⲟⲩ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ⲧⲱⲛ ϩⲛϩⲱⲃ

ⲧⲉ ⲛⲧⲟⲟⲧⲕ - ⲛⲓⲙ-ⲉϣⲱⲡⲉ ⲉⲕ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛϣⲁⲛⲟⲩⲱϣ ⲥⲁϭⲓⲛⲉⲣϩⲱⲃ

ⲡⲁϣⲏⲣⲉ ⲕⲛⲁ 30 ⲛⲓⲙ-ϫⲓ ⲥⲃⲱ ⲉⲕ ⲙⲡⲉⲣϣⲱϣ

ϣⲁⲛⲙⲉⲣⲉ ⲥⲱ ⲙⲛⲧⲏⲩ ⲛⲓⲙ-ⲧⲙ ⲕⲛⲁϫⲓ- ϣⲱⲡⲉ ⲛⲧⲟϥ

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Naples National Library IB9 fo 55r

ⲉⲕⲧⲁϫⲣⲏⲩ ⲙⲁⲓⲛⲟⲩⲧⲉ ⲧⲏ

ⲉϫⲛⲛⲉⲧⲥⲏϩ ⲣⲟⲩ-ⲁⲩⲱ ⲡⲛⲟⲙⲟⲥ ϫⲓ ϭⲉ ⲛⲁⲕ ⲛⲇⲁⲩ

ⲙⲡⲛⲟⲩⲧⲉ ⲕⲁ ⲉⲓⲇ ⲉϥⲱϣ

ⲁϥ ϩⲙⲡⲉⲕ 5 ⲉⲃⲟⲗ ⲉⲣⲉⲥⲁⲟⲩⲗ

ϩⲏⲧ ⲛⲛⲁⲩ ⲡⲏⲧ ⲛⲥⲱϥⲛⲓⲙ- ϫⲉ ⲁⲛⲅ ⲟⲩⲟⲩϩⲟⲣ

ⲥⲱⲧⲙ ⲇⲁⲇ ⲉϥⲙⲟⲟⲩⲧ ⲁⲩⲱⲉϥⲱϣ ⲉⲃⲟⲗ ⲁⲛⲅ ⲟⲩⲡⲏⲓ ⲛⲟⲩ

ⲉϥϫⲱ ⲙⲙⲟⲥ 10 ⲱⲧ-ϫⲉ ⲛⲥⲁⲃⲏⲗ ϫⲉ ⲛⲁⲓ ϭⲉ ⲧⲏⲣⲟⲩ ⲡⲁ

ⲡⲉⲕⲛⲟⲙⲟⲥϣⲟ ϣⲏⲣⲉ ⲁⲓϫⲟⲟⲩ

ⲟⲡ ⲛⲁⲓ ⲙⲙⲉⲗⲉ ⲉⲧⲃⲉ ⲡⲉⲑⲃⲃⲓⲟ-ⲧⲏ ⲛⲉⲓⲛⲁⲧⲁ ϫⲓ ⲇⲁⲩⲉⲓⲇ ⲛⲁⲕ

ⲕⲟ ⲡⲉ ϩⲙⲡⲁⲑⲃ 15 ⲟⲛ ⲛⲥⲙⲟⲧ ⲉⲣⲉ

ⲃⲓⲟ- ⲛⲉϥϫⲁϫⲉ ⲡⲏⲧ

ⲁⲩⲱ ⲟⲛ ϫⲉ ϯⲛⲁ ⲛⲥⲱϥ ⲉϥⲱϣ

ⲧⲉⲗⲏⲗ ⲉϫⲙ ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ

ⲡⲉⲕϣⲁϫⲉ ⲛⲑⲉ ⲡⲱⲧ ⲛⲥⲁⲛⲁⲙⲡⲉⲛⲧⲁϥϭⲛ 20 ϫⲁϫⲉ ⲛⲧⲁⲧⲁ

ϩⲁϩ ⲛϣⲱⲗ ϩⲟⲟⲩ ⲁⲩⲱ ⲛ

ⲁⲩⲱ ⲙⲁⲣⲉⲡ ⲛⲁⲕⲧⲟⲓ ⲙⲡⲟⲩϣⲁϫⲉ ⲙⲡⲛⲟⲩ ⲱϫⲉⲛ-ⲧⲉ ϩⲗⲟϭ ϩⲛⲧⲉⲕ ⲇⲁⲩⲉⲓⲇ ⲙⲉⲛ ⲥⲱ

ⲧⲁⲡⲣⲟ ⲛⲑⲉ ⲛ 25 ⲙⲁⲧⲓⲕⲟⲥ ⲉϥ

ⲇⲁⲩⲉⲓⲇ ϫⲉ ⲁ ⲙⲓϣⲉ ⲟⲩⲃⲉ ⲛ

ⲛⲉⲕϣⲁϫⲉ ϩ ϫⲓϫⲉⲉⲩⲉ ⲉⲧⲟⲩ

ⲗⲟϭ ϩⲛⲧⲁϣⲟⲩ ⲟⲛϩ ⲉⲃⲟⲗ ⲉϥⲱⲃⲉ ⲉϩⲟⲩⲉ ⲑⲁⲣⲉⲓ ⲙⲡⲛⲟⲩ

ⲉⲟⲩⲉⲃⲓⲱ ϩⲛ 30 ⲧⲉ ⲉϥⲙⲓϣⲉ ⲉ

ⲣⲱⲓ- ϫⲱϥ ⲉⲧⲃⲉ ⲧⲉϥ

ⲇⲁⲩⲉⲓⲇ ⲅⲁⲣ ⲉϥ ⲡⲣⲟϩⲁⲓⲣⲉⲥⲓⲥ

ϣⲟⲟⲡ ⲙⲡⲣⲟ ⲉⲧⲉ ⲟⲩⲉⲛⲧⲁϥⲥ

ⲥⲱⲡⲟⲛ ⲛⲙ

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Naples National Library IB9 fo 55v

ⲉϩⲟⲩⲛ ⲉⲣⲟϥ- ⲧⲏⲣⲥ ⲙⲡϫⲁϫⲉⲛⲧⲟⲕ ϭⲉ ϩⲱ ⲛⲧⲉⲧⲉⲙⲗⲁⲁⲩ

ⲱⲕ ⲱ ⲡⲁ ϫⲓ ⲧⲏⲩⲧⲛ ⲛ

ϣⲏⲣⲉ ⲁⲣⲓϫⲁⲣ ϭⲟⲛⲥ -ϩⲏⲧ ⲛⲅⲱϣ 5 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ ⲟⲥ ϫⲉ ⲛⲧⲁϥϯ

ⲡⲱⲧ ⲛⲥⲁⲛⲁ ϭⲟⲙ ⲛⲛⲁⲡⲟⲥϫⲁϫⲉ ⲧⲁⲧⲁϩⲟ ⲧⲟⲗⲟⲥ ⲙⲙⲁⲧⲉ-ⲟⲩ ⲉⲧⲉ ⲙⲙⲉⲉⲩⲉ ⲡⲥⲱⲧⲏⲣ ⲱϣ

ⲛⲉⲉⲑⲟⲟⲩ ⲉⲧϯ 10 ⲉⲃⲟⲗ ϫⲉ ⲡⲉϯϫⲱ

ⲛⲙⲙⲁⲕ ⲁⲩⲱ ⲙⲙⲟϥ ⲛⲏⲧⲛ

ⲛⲛⲁⲕⲧⲟⲓ ⲙ ϯϫⲱ ⲙⲙⲟϥ ⲛⲟⲩ

ⲡⲟⲩⲱϫⲉⲛ ⲟⲛ ⲛⲓⲙ ϫⲉ ⲣⲟ

ϯⲛⲁⲗⲟϫϩⲟⲩ ⲛⲥⲉ ⲉⲓⲥ-ⲧⲙⲉϣϭⲙϭⲟⲙ 15 ⲏ ⲛⲅϫⲓ ⲛⲁⲕ ⲛⲧ

ⲉⲁϩⲉⲣⲁⲧⲟⲩ ⲥⲉ ⲙⲛⲧϫⲱⲱⲣⲉ

ⲛⲁϩⲉ ϩⲁⲣⲁⲧⲟⲩ ⲛ ⲓⲏⲥⲟⲩ ⲡϣⲏ

ⲛⲛⲁⲟⲩⲉⲣⲏⲧⲉ- ⲣⲉ ⲛⲛⲁⲩⲏ ⲡϫⲉ ⲁⲕⲙⲟⲣⲧ ⲛⲟⲩ ϫⲱⲱⲣⲉ ϩⲙⲡϭⲟⲙ ⲉⲡⲡⲟⲗⲉ 20 ⲡⲟⲗⲉⲙⲟⲥ ⲉϥ

ⲙⲟⲥ ⲉⲃⲟⲗ ϫⲉ ⲡ ⲥⲉⲣⲉⲙⲗⲁϩ ⲉⲃⲟⲗ

ⲛⲟⲩⲧⲉ ⲡⲉⲧϯ ⲙⲛⲡⲁⲙⲁⲗⲏⲕϭⲟⲙ ⲉⲡⲣⲱⲙⲉ ⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗⲉⲧⲟⲩⲏϩ ⲛⲥⲱϥ ϫⲉ ϩⲛⲧⲉⲩⲛⲟⲩ

ⲉϥⲙⲓϣⲉ ⲙⲛ 25 ⲛⲧⲁϥϫⲣⲟ ⲉⲡⲁ

ⲛⲉⲧⲙⲓϣⲉ ⲛⲙ ⲙⲁⲗⲏⲕ ϩⲓⲧⲙ

ⲙⲁϥ- ⲡⲡⲱⲣϣ ⲉⲃⲟⲗ

ⲁϥϫⲟⲟⲥ ⲅⲁⲣ ⲛⲛⲉ ⲛⲉⲛϭⲓϫ ⲙⲙⲱⲧⲟⲩⲏϩ ⲛⲥⲱϥ ⲩⲥⲏⲥ-ϫⲉ ⲁⲓϯ ⲧⲉⲝⲟⲩ 30 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲥⲓⲁ ⲛⲏⲧⲛ ⲉ ⲟⲟⲥ ϫⲉ ⲓⲏⲥⲟⲩ

ϩⲱⲙ ⲉϫⲛⲛϩⲟϥ ⲟⲩⲡⲣⲟⲫⲏ

ⲙⲛⲛⲟⲩⲟⲟϩⲉ ⲧⲏⲥ ⲡⲉ-ⲁⲩⲱ ⲉϫⲛⲧϭⲟⲙ ⲁⲗⲗⲁ ϯⲥⲱⲧⲙ

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Naples National Library IB9 fo 56r

ⲓⲁ

ⲉⲧⲉⲅⲣⲁⲫⲏ ⲉ ϭⲱⲃ ⲁⲗⲗⲁ ⲛϭⲟⲙⲥⲱϣ ⲉⲃⲟⲗ ϫⲉ ⲛ ϩⲓⲁⲅⲁⲡⲏ-ⲧⲁⲩⲕⲉⲧⲧⲏⲩ ⲙⲡⲣⲧⲣⲉⲛϭⲉⲛ

ⲧⲛ ⲉϩⲣⲁⲓ ⲉϫⲛⲧ ⲧⲥ ⲡⲁϣⲏⲣⲉ ⲉⲩ

ⲥⲛⲧⲉ ⲛⲛⲁⲡⲟⲥ 5 ⲧⲥⲁⲃⲟ ⲙⲙⲟⲕ ⲉ

ⲧⲱⲗⲟⲥ ⲙⲛⲛⲉⲡ ⲙⲓϣⲉ ⲉⲕⲙⲟⲩⲣⲣⲟⲫⲏⲧⲏⲥ- ⲙⲡⲇⲓⲁⲃⲟⲗⲟⲥ

ⲛⲧⲟⲕ ϩⲱⲱⲕ ⲉⲛⲉⲕⲟⲩⲉⲣⲏⲧⲉ

ⲡⲁϣⲏⲣⲉ ϩⲓⲧⲙ ⲙⲁⲩⲁⲁⲕ ⲉⲕⲡⲡⲱⲣϣ ⲉⲃⲟⲗ 10 ⲧⲱⲃϩ ϫltⲉgt ⲙⲡⲉⲣⲛⲛⲉⲕϭⲓϫ ⲉⲕⲉ ϫⲓⲧⲛ ⲉϩⲟⲩⲛ ⲉ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ ⲡⲓⲣⲁⲥⲙⲟⲥ ⲉⲕⲙⲁⲕ- ⲙⲟⲩⲣⲉ ⲉⲙⲡⲓ

ⲉⲕϣⲁⲛⲣϩⲟⲧⲉ ⲣⲁⲥⲙⲟⲥ ⲉⲣⲟⲕ

ϩⲏⲧϥ ⲙⲡⲛⲟⲩ 15 ⲙⲁⲩⲁⲁⲕ-ⲧⲉ ⲉⲕⲉⲉⲓ ⲉⲃⲟⲗ ⲟⲩⲛ ϩⲛϩⲃⲏⲩⲉⲉⲙⲓϣⲉ ⲙⲛⲛⲉⲕ ⲅⲁⲣ ⲉⲣⲉⲡⲣⲱⲙⲉ

ϫⲁϫⲉ ϩⲛⲟⲩϩⲓⲏ ϯ ⲙⲙⲟϥ ⲉⲣⲟⲟⲩⲉⲩⲉϭⲱⲧⲡ ϩⲁ ⲉϥⲙⲟⲩⲣ ⲙⲡⲇⲓⲁ

ⲧⲉⲕϩⲏ ⲛⲥⲁϣϥ 20 ⲃⲟⲗⲟⲥ ⲉⲣⲟϥ ⲙⲁⲩ

ⲛϩⲓⲏ- ⲁⲁϥ-ⲛⲉⲕϫⲁϫⲉ ⲉⲧϯ ⲟⲩⲥⲁ ⲛⲕⲟⲧⲥ ⲅⲁⲣ

ⲛⲙⲙⲁⲕ ⲛⲉ ⲙ ⲡⲉ ⲡⲇⲓⲁⲃⲟⲗⲟⲥⲙⲉⲉⲩⲉ ⲉⲧϯ ⲛⲙ ϣⲁϥⲉⲛ ϩⲉⲛϩ

ⲙⲁⲕ- 25 ⲃⲏⲩⲉ ⲅⲁⲣ ⲛⲁⲅⲁⲁⲓϯ ϭⲉ ⲛⲁⲕ ⲡⲁ ⲡⲏ ⲙⲡⲣⲱⲙⲉ

ϣⲏⲣⲉ ⲛⲟⲩϭⲟⲙ ϣⲁⲛⲧⲉϥⲉⲛⲧϥ

ⲉⲃⲟⲗ ϩⲓⲧⲙⲡ ⲉⲧϭⲟⲣϭⲥ ϩⲉⲛⲛⲟⲩⲧⲉ ⲧⲁⲣⲉⲕ ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ 30 ϣⲛϩⲧⲏϥ ⲛⲙⲁⲕ ⲧⲏⲣⲟⲩ- ⲛⲟⲩϫ ⲛϥⲧⲉϩⲛⲧⲁⲡⲛⲟⲩⲧⲉ ⲅⲁⲣ ⲡⲉⲕⲟⲩⲱϣ

ϯ ⲛⲁⲛ ⲁⲛ ⲛⲟⲩ ⲙⲛⲧⲁⲅⲁⲡⲏⲡⲛⲁ ⲙ ⲙⲛⲧ

ALIN SUCIU660

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Naples National Library IB9 fo 56v

ⲓⲃ

ⲛϥⲧⲱϩ ⲙ ⲉⲓⲧⲁ ⲉⲕϩⲙⲟⲟⲥ

ⲡⲉⲧⲥⲁϣⲉ ⲙⲛ ϩⲛⲧⲙⲏⲧⲉ ⲛ

ⲡⲉⲧϩⲟⲗϭ - ϩⲛⲣⲱⲙⲉ ϥⲓⲧⲱⲃϩ ϭⲉ ⲙⲡ ⲡⲉⲕⲣⲟⲟⲩϣ

ⲛⲟⲩⲧⲉ ⲡⲁϣⲏ 5 ⲙⲁⲩⲁⲁⲕ ⲉⲕⲣⲉ ϫⲛⲛⲉⲕⲉⲓ ϣⲁⲛⲛⲁⲩ ⲉϩⲱⲃ

ⲉⲛⲉϥϩⲁϭⲉ- ⲛⲓⲙ ⲙⲟϣⲧⲕⲉⲩⲉⲣϩⲁⲗ ⲅⲁⲣ ⲙⲡ ϫⲉ ⲉⲛⲉⲁⲕⲉⲛ

ⲣⲉϥϣⲙϣⲉ ⲡϫⲏ ⲉⲃⲟⲗ ϩⲙ

ⲛⲟⲩⲧⲉ ϩⲛϩⲉⲛ 10 ⲡⲉⲕⲃⲁⲗ-ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ ⲁⲩⲱ ⲙⲡⲣϫⲓ ⲗⲁ

ⲛⲟⲩⲧⲉ- ⲁⲩ ⲛϣⲁϫⲉ ⲛⲧⲉ

ⲛⲑⲉ ⲛⲁⲇⲁⲙ ⲗⲁⲁⲩ ⲉϩⲟⲩⲛ ⲉ

ⲛⲧⲁⲩⲉⲣ ⲣⲱⲙⲉ ⲉⲙϩⲁⲗ ⲙⲙⲟϥ ϩⲛ 15 ⲡⲉⲛⲉⲕⲃⲁⲗ ⲛⲁⲩ

ⲟⲩⲥⲙⲏ ⲙ ⲙⲛⲧ ⲉⲣⲟϥ ⲛⲧⲉⲛⲉⲕⲛⲟⲩⲧⲉ ⲁϥ ⲙⲁⲁϫⲉ ⲥⲟⲧⲙⲟⲩⲧⲉϩ ⲡⲉⲧϩⲟⲗϭ ⲛⲅϥⲓ ⲙⲡⲉϥⲛⲟ

ⲙⲛⲡⲉⲧⲥⲁϣⲉ- ⲃⲉ ⲛⲅⲧⲁⲗⲟϥ ⲉ

ⲣⲟⲉⲓⲥ ϭⲉ ϩⲱⲱⲕ 20 ϫⲱⲕ-ⲉⲧⲉⲙϯϩⲓⲛⲏⲃ ⲉⲧⲃⲉ ⲡϣⲁϫⲉ

ⲛⲛⲉⲕⲃⲁⲗ ⲣⲉⲕ ⲉⲧⲥⲏϩ ϫⲉ ⲉⲧⲉ

ⲣⲓⲕⲉ ⲛⲛⲉⲕⲃⲟⲩ ⲧⲛⲟ ⲛϩⲏⲏⲃⲉ

ϩⲉ ϫⲉ ⲉⲕⲉⲉⲣ ⲉϫⲛⲛⲉⲛⲟⲃⲉ ⲛ

ⲃⲟⲗ ⲛⲑⲉ ⲛⲟⲩ 25 ⲛⲉⲧϩⲓⲧⲟⲩⲱ

ϭⲁϩⲥⲉ ⲉⲃⲟⲗ ϩⲛⲟⲩ ⲧⲉⲛ ⲉⲧⲉⲧⲛϩⲁϭⲉ ⲁⲩⲱ ⲛ ⲱⲡ ⲙⲡⲉⲩϣⲱ

ⲑⲉ ⲛⲟⲩϩⲁⲗⲏⲧ ⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛⲉⲃⲟⲗ ϩⲛⲟⲩⲡⲁϣ- ⲛⲉ ⲉⲕϣⲁⲛ

ϩⲉⲛϩⲁⲣⲉϩ ⲛⲓⲙ 30 ⲱⲡ ⲙⲡϣⲱⲱⲧ

ϩⲁⲣⲉϩ ⲉⲡⲉⲕ ⲙⲡⲉⲧϩⲓⲧⲟⲩϩⲏⲧ ϩⲛϩⲓⲟ ⲱⲕ ϫⲉ ⲛⲟⲩⲕ

ⲟⲩⲉ ⲅⲁⲣ ⲛⲱⲛϩ ⲛⲉ ⲙⲉⲕⲕⲣⲓⲛⲉⲛⲉ ⲉⲃⲟⲗ ϩⲛⲛⲁⲓ- ⲛⲗⲁⲁⲩ ⲙⲉⲕ

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Venice Marciana 192 fo 100r

ⲓⲅ

ϫⲓⲥⲉ ⲛϩⲏⲧ ⲉϫⲉⲛ ϩⲙⲡⲉⲕⲥⲙⲟⲧⲗⲁⲁⲩ ⲁⲗⲗⲁ ⲉⲣⲉⲡⲉⲕϩⲏⲧ

ϣⲁⲕϥⲓ ϩⲁϩⲱⲃ ⲟ ⲛⲑⲉ ⲛⲟⲩⲕⲱϩⲧ

ⲛⲓⲙ ⲉⲧⲃⲉ ⲧⲁ ⲉϩⲟⲩⲛ ⲉⲡⲛⲟ

ⲅⲁⲡⲏ ⲙⲡⲛⲟⲩ 5 ⲃⲉ-ⲧⲉ- ⲙⲡⲉⲣϣⲱⲡⲉ ⲉⲕ

ϣⲱⲡⲉ ⲛⲭⲣⲏⲥ ⲃⲏⲗ ⲉⲃⲟⲗ ϩⲙⲧⲟⲥ ⲡⲁϣⲏ ⲡⲉⲕϩⲏⲧ ϣⲱ

ⲣⲉ ϫⲉ ⲛⲉⲧⲟ ⲛ ⲡⲉ ⲛⲧⲟϥ ⲉⲕ

ⲭⲣⲏⲥⲧⲟⲥ ⲛⲉⲧ 10 ⲧⲟⲣϩ ϩⲛϩⲱⲃ

ⲛⲁⲟⲩⲱϩ ϩⲓϫⲙ ⲛⲓⲙ-ⲡⲕⲁϩ ⲁⲩⲱ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕϩⲏⲧ

ⲛⲃⲁⲗϩⲏⲧ ⲛⲉⲧ ⲉⲉⲣϫⲟⲉⲓⲥ ⲉⲣⲟⲕⲛⲁϣⲱϫⲡ ϩⲓ ⲁⲗⲗⲁ ⲁⲣⲓϫⲟⲉⲓⲥ

ϫⲱϥ- 15 ⲛⲧⲟϥ ⲉⲡⲉⲕ

ⲁⲩⲱ ϫⲉ ⲧⲁⲅⲁⲡⲏ ϩⲏⲧ-ϣⲁⲥⲉⲣⲭⲣⲏⲥ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛ

ⲧⲟⲥ ⲉϥϫⲱ ⲙ ⲥⲁⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲟⲥ ϫⲉ ⲉⲕϣⲁⲛ ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ 20 ϩⲏⲧ ⲟⲩⲁϩϥ ⲛ

ⲁⲣⲓⲭⲣⲏⲥⲧⲟⲥ ⲥⲱⲕ-ϩⲓⲃⲁⲗϩⲏⲧ ⲧⲁ ⲙⲡⲉⲣⲥⲱⲧⲙ ⲛⲥⲁⲣⲉⲕϩⲉ ⲉⲡⲉⲟⲟⲩ ⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲡⲛⲟⲩⲧⲉ- ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲙⲡⲉⲣϣⲱⲡⲉ ⲛⲑⲉ 25 ϩⲏⲧ ⲛⲧⲟϥ ⲥⲱ

ⲛⲛⲉⲓϣⲟⲛⲧⲉ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲧⲣⲏⲧ ϩⲓϫⲛⲛ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕ

ⲧⲟⲟⲩ ⲉⲧⲉ ⲡⲛⲟⲩ ϩⲏⲧ ⲉⲉⲣⲛⲟⲩⲧⲉ

ⲧⲉ ⲡⲉϣⲱⲡⲉ ⲛⲁⲕ ⲁⲗⲗⲁⲛⲧⲟϥ ⲛⲑⲉ ⲛⲟⲩ 30 ⲙⲁⲣⲉⲡⲉⲕϩⲏⲧ

ⲕⲁϣ ⲉϥⲣⲏⲧ ϩⲓ ⲛⲧⲟϥ ⲥⲱⲧⲙϫⲛⲟⲩⲙⲟⲟⲩ ⲉⲧⲉ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ-ⲡⲛⲟⲩⲛ ⲡⲉ ⲕⲟⲩⲱϣ ⲉⲥⲱⲧⲙ

ϣⲱⲡⲉ ⲉⲕⲙⲟⲧⲛ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ

ALIN SUCIU662

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Venice Marciana 192 fo 100v

ⲓⲇ ⲓⲁ

ⲡⲁϣⲏⲣⲉ ⲛⲅ ⲉⲡϫⲓⲛϫⲏ-ⲛⲁⲟⲩⲱϣ ⲁⲛ ⲁⲩⲱ ⲟⲛ ϫⲉ ⲁⲛltⲁgt

ⲉⲥⲱⲧⲙ ⲛⲥⲁ ⲁⲛⲟⲙⲓⲁ ϫⲓⲥⲉ

ⲛⲉⲕⲟⲩⲱϣ ⲉⲧⲁⲁⲡⲉ ⲁⲩϩⲛⲅⲥⲱⲧⲙ ⲛⲥⲁ 5 ⲣⲟϣ ⲉϫⲟⲓ ⲛ

ⲡⲛⲟⲩⲧⲉ- ⲑⲉ ⲛⲟⲩⲉⲧⲡⲱ

ⲡⲟⲩⲱϣ ⲙⲡⲛⲟⲩ ⲉⲥϩⲟⲣϣ -ⲧⲉ ⲡⲉ ϩⲁⲣⲉϩ ⲉ ⲧⲉⲛⲛⲁⲩ ⲅⲁⲣ ϫⲉ

ⲛⲉϥⲉⲛⲧⲟⲗⲏ ⲉⲣϣⲁⲛⲡⲣⲱ

ⲉⲕϣⲁⲛϩⲁⲣⲉϩ 10 ⲙⲉ ⲧⲟϭϥ ⲉⲡⲛⲟⲩ

ⲅⲁⲣ ⲉⲛⲉϥⲉⲛⲧⲟ ⲧⲉ ϣⲁϥⲗⲟ ⲉϥ

ⲗⲏ ⲕⲛⲁϣⲱ ϩⲟⲣϣ ⲛⲛⲟⲃⲉⲡⲉ ⲉⲟⲩⲉⲛϭⲟⲙ ϣⲁⲣⲉⲡϣⲁϫⲉ

ⲙⲙⲟⲕ ϩⲛⲛⲉⲕ ⲙⲡⲥⲱⲧⲏⲣ

ϩⲃⲏⲩⲉ ⲧⲏⲣⲟⲩ 15 ϫⲱⲕ ⲉⲃⲟⲗ ⲉ

ⲁⲩⲱ ⲡⲉⲕϩⲱⲃ ϫⲱϥ ϫⲉ ⲉⲧⲉ

ⲛⲁϣⲱⲡⲉ ⲛ ⲧⲛϣⲁⲛϭⲱ ϩⲙ

ⲥⲱⲧⲡ ϫⲉ ⲛⲉϥ ⲡⲁϣⲁϫⲉ ⲧⲉⲉⲛⲧⲟⲗⲏ ⲛⲥⲉ ⲧⲛⲛⲁⲥⲟⲩⲉⲛ ⲧ

ϩⲟⲣϣ ⲁⲛ- 20 ⲙⲉ ⲁⲩⲱ ⲧⲙⲉ

ⲉϥⲱϣ ⲉⲃⲟⲗ ⲟⲛ ⲛⲁⲉⲣⲧⲏⲩⲧⲛ

ϫⲉ ⲁⲙⲏⲓⲧⲛ ϣⲁ ⲛⲣⲙϩⲉ-ⲣⲟⲓeuroⲟⲩⲟⲛ ⲛⲓⲙ ⲉϥϫⲱ ⲙⲙⲟⲥ

ⲉⲧϩⲟⲥⲉ ⲁⲩⲱ ⲉ ϫⲉ ⲡⲛⲟⲩⲧⲉ ⲛⲁ

ⲧⲟⲧⲡ ⲁⲩⲱ 25 ⲉⲣⲧⲏⲩⲧⲛ ⲛⲁⲛⲟⲕ ϯⲛⲁϯ ⲉⲙ ⲣⲙϩⲉ ⲉⲛⲉⲧⲛ

ⲧⲟⲛ ⲛⲏⲧⲛ - ⲛⲟⲃⲉ ⲉⲃⲟⲗⲁⲩⲱ ⲟⲛ ϥⲱϣ ϫⲉ ⲡⲛⲟⲩⲧⲉ

ⲉⲃⲟⲗ ⲟⲩⲃⲉ ϩⲟⲓⲛⲉ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲡ

ⲉⲩϩⲟⲥⲉ ⲉⲡϫⲓⲛ 30 ⲣⲱⲙⲉ-ϫⲏ ⲛⲑⲉ ⲉⲧ ⲉⲃⲟⲗ ϫⲉ ϥⲥⲏϩ ϫⲉ

ⲥⲏϩ ϫⲉ ⲁϩⲣⲟⲟⲩ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲛⲛⲉⲧϩⲟⲥⲉ ⲥⲉϩⲟⲥⲉ ⲛⲉⲧⲟⲩⲧⲃⲃⲟ

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Oxford Bodleian Library MS Copt F 157(P)r

TRANSLATION

[A] Unknown number of lines missing

7 [ ] and do not quarrel about anything10 [Do] not be hard [so that] you do not die before

your [time]54

11 [Do not] be O [my] son [ ]

Unknown number of lines missing21 [ ] [run immediately from] all [these things] [Do not] be

[ ] O my [son] but be [meek] for the [meek will] inheritthe earth55

Unknown number of lines missing23 [ ] and [the] Devil [will not have] power [over you] Be

[calm] and humble with all people

[A] BnF Copte 1321 fo 87r + BnF Copte 1332 frag 42Cv

c20 lines missing c20 lines missing[ ] [ ] [ⲁⲩⲱ ⲛϩⲟⲙⲟⲟⲩ][ⲕ]ⲁ ⲣⲡⲟⲥ ϥ [ⲛⲁⲧ] ⲥⲓⲟⲛ [ ⲧⲉⲛⲟⲩ]ⲃⲃⲟϥ- ⲁⲩⲱ [ⲛⲟⲩⲟⲉⲓϣ]ⲁ [ⲅ]ⲱⲛⲓⲍⲉ ϭ [ⲉ] ⲡⲁ ⲛⲓⲙ[ ϣⲁⲉⲛⲉϩ]ϣⲏⲣⲉ ⲧⲁⲣⲉⲕ ⲛⲉⲛ[ⲉϩ ϩⲁ]ϭⲱ ϩⲛⲛⲁⲡⲧⲃ ⲙⲏ [ⲛ-]ⲃⲟ ⲧⲏⲣⲟⲩ ⲉⲓⲧⲉ ϩⲛⲛⲉⲕⲃⲁⲗⲉⲓⲧⲉ ϩⲙⲡⲉⲕ

ϩⲏⲧ ⲧⲁⲣⲉⲕⲉⲓ[ⲉⲧ]ⲉ ⲕⲁⲣⲭⲏⲛⲑⲉ ⲛⲛⲉⲓⲕⲟⲩⲓ

ⲛϣⲏⲣⲉ ⲛⲧⲁmargin

54 Eccles 71755 Matt 55

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24 Look at [your] teacher how [he] walked [in] humbleness[setting] for us [a model] so that [ ]56

[B] Unknown number of lines missing28 [Look at] Isaiah [crying] out and [saying] lsquo[Our] entire

righteousness is like [a] menstrual ragrsquo57 [before] you29 [And our] Lord [instructed] those [who followed] him lsquoIf

you [do] every[thing] that [has been] ordered [to you] [ ]58

Unknown number of lines missing29a Look at the tax collector my [son] whom God praised for

his humbleness31 Walk in poverty my [son] for [the] poverty [humbles] the

person59 Do not [ ] [ ] according to the [commandment] of[Christ] so that you [devote yourself to] God [and] God [ ] you

32 Devote yourself to [God] [ ] his sweetness and you will[know his] wish

One leaf missing[C] 38 [Sitting] in your cell be like a master-pilot who steers

his ship60 observing the wind from which side it comes to youwhether comes the good wind or comes the bad wind Be strongin the battle and cry out lsquoArise north wind and come southwind and blow in my garden so that my spices give scentrsquo61

39 Sitting in your cell my son do not be like a judge40 Do not weary of praying and you will be heard41 While you are in a labour look for rest42 My son give yourself to God with all your strength so that

he fights for you62 protects you gives you power and fights withthose who fight against you For you shall not be able to do any-thing apart from God but if the person supplicates God thenGod gives him power watches him fills him with wisdom andunderstanding and leads him with his counsel63

[B] BnF Copte 1321 fo 87v + BnF Copte 1332 frag 42Cr

[C] Venice Marciana 192 fo 99r (p 1)

56 1 Pet 22157 Isa 64558 Luke 171059 Prov 10460 Cf 4 Macc 7161 S of S 41662 Cf Exod 141463 Cf Ps 7224

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43 Sitting in your cell do not be wandering forth Pay atten-tion [D] how you sit Do not become like a beast that hastens afterthe person but rather be the person who drives the beast Sittingin your cell have a guard to you Do not have the body in the cellwhile your heart is in Egypt but make your body a temple ofGod64 and strengthen your thoughts so that you obtain for your-self the stable thought

43a Sitting in your cell do not let your mind exalt with you orexalt yourself by the deliberation of your mind65 or praise your-self alone for God detests those who praise themselves alone66

but he looks upon the prayer of those who are humble67 Sittingin your cell do not have any fetters It is sufficient (to do) foreach day its works68 so that you remain calm Guard yourself notto commit sin Sitting in your cell persist in your prayers fastsand the fight of your heart so that you abide in the things that be-long to the purity of the heart for without peace and holiness [E]no one will see God69

44 Sitting in your cell if a brother brings reports against youdo not let your heart be concerned with them so that you remaincalm and your heart remains quiet for many are the thoughts ofthe cell

45 Sitting in the cell keep recitation in your mouth If youstop put a guard to you or else you are led astray so that you re-main in the pure things and the Holy Spirit befriends you Sittingin your cell seek after the blameless thought and the thought ofGod makes him a member of your household so that he over-comes all the thoughts that fight against you For the thought ofGod which is the reason is the king of the passions70

46 Sitting in your cell fight against yourself so that you obtainthe grace of the cell for the cell has grace

[D] Venice Marciana 192 fo 99v (p 2)[E] Naples National Library IB9 fo 52r (p 3)

64 Cf 1 Cor 31665 Sir 6266 1 Clement 30667 Ps 1011868 Cf Matt 63469 Cf Heb 121470 Cf 4 Macc 17 13 182 The idea that reason rules over passions is

based on 4 Macc 11 ff

ALIN SUCIU666

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47 Sitting in your cell do not teach yourself to pine for a persondo not let a person wait for you and also do not wait for a person sothat you remain calm but because of the commandment of Godsupport those who come to you If a brother [F] spends a Sundaywith you support him because of the commandment of God If abrother comes to the monastery71 while you are in it support himuntil he finds a cell because of the commandment of God And doaccording to your capacity that which depends on you for you alsoif you go to a monastery you want to be helped For this is the com-mandment of God and these are the works of the cell my son

48 If you come out from the cell be careful72 so that you donot bring out the laden ship and empty it and you do not walk bythe sight of your eyes and the hearing of your ears Stay safe myson and let all the things that you see be profitable to you so thatyou return calm to your cell

49 Sitting in your cell my son have constantly the thought ofGod in your heart and his fear shall encircle you

50 For the fear of God drives out from the soul all sin corrup-tion and transgression

51 The one who has obtained the fear of God has obtained allgrace The one who has the fear of God has [G] treasuries filledwith all good things For the fear of God delivers the person fromsin and it is in the fear of God that everyone turns away from evil

52 Sitting in your cell keep the judgement before you and per-form the things of life Gird yourself about your loins with theteaching73 and you shall trample upon your bruised enemies

53 Do not be undisciplined my son but fear God and keep hiscommandments74

54 My son do not be the slave of your cowardice75 for humanglory Guard yourself against vainglory or else God shall scatteryour bones76

[F] Naples National Library IB9 fo 52v (p 4)[G] Naples National Library IB9 fo 53r (p 5)

71 Literally lsquomountainrsquo a word which designates a monastery or a monas-tic settlement

72 Literally lsquohold your heartrsquo73 Cf Eph 61474 Eccles 121375 Literally lsquoof his cowardicefearrsquo The Qasr el-Wizz fragment has lsquoof his

desire and his fearrsquo The Sahidic text is perhaps corrupted at this point theGreek reads μὴ γίνου δοῦλος τοῦ θελήματος σου ἕνεκα δόξης ἀνθρωπίνης

76 Cf Ps 526 Ezek 65

667THE SERMO ASCETICUS

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55 Do your entire work for God77 for God is not unjust to re-ward you according to your work78

56 Cleanse your heart my son so that God listens to youimmediately

56a Present yourself approved to God79

57 Do not restrain yourself and strive day after day and do notbe negligent so that your time does not cease from you and youcurse the day you were born

58 I bid you my son [H] do not walk with a person fromwhom you will not profit so that you do not fall upon your faceDo not walk with an angry person80 Do not befriend a slandererDo not walk with a drunkard Do not befriend an irascible personDo not walk with a garrulous person so that you become meekfor the meek will inherit the earth81 Do not befriend a hasty per-son Do not walk with a person who is friend with a woman or achild nor be friends with a woman Do not walk with someoneyounger than you so that you are not confused and do notgo backwards

59 If you make a friend let him be a believer a personwhose work surpasses yours a God-loving person a personwho does not look at the things of this world for it is thethings of this world that separate the person from God Do notbe friends with a person on account of the things of this worldfor it is the things of this world that separate the personfrom God

60 Rather be friends with a God-loving pauper a humble pau-per a hospitable pauper a pauper girded with the fear of God apauper who carries the cross a pauper who gives heed to God andhas a guard on his mouth82

61 My son befriend [I] everyone who fears God and keeps hiscommandments83

[H] Naples National Library IB9 fo 53v (p 6)[I] Naples National Library IB9 fo 54r (p 7)

77 Cf Col 32378 Following the Qasr el-Wizz fragment codex MONBON has lsquoyour heartrsquo

Cf Heb 61079 2 Tim 21580 Cf Prov 222481 Matt 5582 Cf Ps 140383 Cf Eccles 1213

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62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

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67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

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67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

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70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

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73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

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Page 11: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

Lucchesi has suggested it is likely that Stephen the Theban ismeant here34 Indeed the lemma of Stephenrsquos Commandments inParis BnF Grec 1598 calls him lsquoAbba Stephen the Anchoritersquo(Ἐντολαὶ τοῦ α ββᾶ Στεφάνου του α ναχωρητου) Unfortunately it isnot possible to know from the laconic reference in the ostracon ifthe Monastery of Apa Elias possessed a copy of the Sermo asceti-cus or of some other writing of Stephen the Theban

WAS THE SERMOASCETICUS ORIGINALLY WRITTEN IN COPTIC

In his thirty-ninth festal letter written for the occasion ofEaster 367 Athanasius of Alexandria included a list of biblicalbooks that he considered canonical35 Furthermore he mentionedother writings that although not part of the canon are useful forthe catechumens the Wisdom of Solomon Sirach EstherJudith Tobit the Didache (CPG 1735) and the Shepherd ofHermas (CPG 1052)

Although Athanasius warns that these texts are the only onesinvested with divine authority it does not mean that his proposalwas accepted as quod ubique quod ab omnibus There is rather goodevidence that long after Athanasius issued his paschal letterEgyptian Christians continued to use apocryphal and deutero-canonical books while at the same time they received with cir-cumspection the Apocalypse of John which was regarded ascanonical by the patriarch of Alexandria36 For example the

34 E Lucchesi lsquoRetractatio a propos de lrsquoidentification drsquoEtienne leThebainrsquo Analecta Bollandiana 125 (2007) pp 15ndash16 Lucchesi had proposedearlier that Stephen must be identified with the homonymous author mentionedby Palladius in Historia Lausiaca 114 and 553 see E Lucchesi lsquoVerslrsquoidentification drsquoEtienne de Thebesrsquo Analecta Bollandiana 116 (1998) p 106

35 The relevant passage can be found in S Athanase Lettres festales et pas-torales en copte ed L T Lefort 2 vols (CSCO 150ndash1 Scriptores coptici 19ndash20 Louvain Imprimerie orientaliste L Durbecq 1955) vol 1 pp 18ndash19(Sahidic text) vol 2 pp 36ndash7 (French translation) A Camplani Atanasio diAlessandria Lettere festali Anonimo Indice delle Lettere festali (Letture cris-tiane del primo millennio 34 Milan Paoline 2003) pp 510ndash11 On the back-ground of Athanasiusrsquo thirty-ninth festal letter see eg D Brakke lsquoCanonFormation and Social Conflict in Fourth-Century Egypt Athanasius ofAlexandriarsquos Thirty-Ninth Festal Letterrsquo Harvard Theological Review 87(1994) pp 395ndash419 Brakke lsquoA New Fragment of Athanasiusrsquos Thirty-NinthFestal Letter Heresy Apocrypha and the Canonrsquo Harvard Theological Review103 (2010) pp 47ndash66 Camplani Atanasio di Alessandria pp 498ndash503

36 It is not surprising that in the early phase of Coptic literature to whichbelong authors like Pachomius Paul of Tamma Shenoute and Besa one canhardly find any reference to the Apocalypse of John On the contrary the useof this text increases notably only after the seventh century CE It is likely that

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writings of Paul of Tamma which have literary connections withthose of Stephen the Theban contain quotations from and allu-sions to the Acts of Paul and Thecla (CANT 211III) the Acts ofAndrew and Matthias in the City of the Cannibals (CANT 236)the Physiologus (CPG 3766) and the Apocalypse of Paul (CANT325)37 The fact that Paul mingled biblical and paracanonicalsources has even made some modern scholars speculate that hedid not represent mainstream monasticism but rather a solitaryform of asceticism which the church could not control38

Stephen the Theban who probably wrote not very long afterAthanasius penned his thirty-ninth festal letter used in his turnin the Sermo asceticus several extra-canonical texts including 6Ezra39 and 1 Clement In the following pages I will investigate

from this period date the so-called commentary on the Apocalypse attributedto Cyril of Alexandria (clavis coptica 0107) and the homily on the Twenty-Four Elders of the Apocalypse by Ps-Cyril of Jerusalem (clavis coptica 0560)On the use of the Apocalypse of John in Coptic Egypt see C Askeland lsquoTheSahidic Apocalypse in Early Islamic Egyptrsquo in M Sigismund M Karrer andU Schmid (eds) Studien zum Text der Apokalypse (Arbeiten zur neutestamen-tlichen Textforschung 47 Berlin and Boston Walter de Gruyter 2015) pp271ndash87

37 Paul of Tamma quotes from the Acts of Paul in De humilitate 10 (claviscoptica 0252) see D Brakke lsquoThe Making of Monastic Demonology ThreeAscetic Teachers on Withdrawal and Resistancersquo Church History 70 (2001) pp19ndash48 at 41 and D Bumazhnov lsquoReigentanz der zweuroolf Tugenden in der Seeleeines Demeuroutigen Eine Plotinreminiszenz bei dem koptischen Meuroonch Paulusvon Tamma Zum Problem der Traditionszuordnungen im freurouhen euroagyptischenMeuroonchtumrsquo in D Bumazhnov (ed) Christliches euroAgypten in der speuroatantikenZeit Akten der 2 Teuroubinger Tagung zum Christlichen Orient (7ndash8 Dezember2007) (Studien und Texte zu Antike und Christentum 79 Teuroubingen MohrSiebeck 2013) pp 93ndash111 at 101 n 38 Furthermore Paul alludes to theActs of Andrew and Matthias in De cella 117 (clavis coptica 0251) In De cella110 he refers to the Physiologus as Philippe Luisier has demonstrated in lsquoPaulde Tamma Lettre sur la cellule Une traduction francaisersquo in A Bastit-Kalinowska and A Carfora (eds) Vangelo trasmissione verita Studi in onore diEnrico Cattaneo nel suo settantesimo compleanno (Oi Christianoi 15 Trapani Ilpozzo di Giacobbe 2013) pp 265ndash83 at 268 Finally in De cella 2 Paul ofTamma mentions the Acherusian Lake which appears in several apocryphaltexts including the Book of Adam the Apocalypse of Paul and the Apocalypseof Peter see K P Copeland lsquoSinners and Post-Mortem ldquoBaptismrdquo in theAcherusian Lakersquo in J N Bremmer and I Czachesz (eds) Apocalypse ofPeter (Studies on Early Christian Apocrypha 7 Leuven Peeters 2003) pp91ndash107 at 103ndash4

38 L S B MacCoull lsquoPaul of Tamma and the Monastic PriesthoodrsquoVigiliae Christianae 53 (1999) pp 316ndash19 Brakke lsquoThe Making ofMonastic Demonologyrsquo

39 The quotation from 6 Ezra is analysed in A Suciu lsquoA Quotation from 6Ezra in the Sermo asceticus of Stephen the Thebanrsquo forthcoming in Apocrypha29 (2018)

639THE SERMO ASCETICUS

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the quotations from and references to 1 Clement in the Sermoasceticus As I will argue the quotations from 1 Clement are ofprime importance for establishing the original language of ourtext I hope that this research may bring some fresh ideas to theold debate concerning the priority of Coptic or Greek originalsfor certain Egyptian ascetic writings I will try to make this issueclearer before proceeding to the analysis of the select passages

It is notorious that in the absence of proper historical docu-mentation it is difficult to decide whether a text was originallycomposed in Greek or in Coptic solely on a linguistic basisSuffice to mention in this regard the failure of Rene Draguet todemonstrate that there is an early Coptic stratum detectable insome Greek ascetic texts like Athanasiusrsquo Life of Anthony (CPG2101) the Historia Lausiaca (CPG 6036) and the Asceticon ofIsaiah of Scetis40 Another way to establish the original languagein which a literary work was written is by examining the biblicalquotations However this method remains highly contentious be-cause translators usually adjusted quotations in order to conformthem to the version of the Bible in the target language It is there-fore not surprising to discover that the biblical quotations followthe Greek version of the Bible in Greek texts and the Coptic ver-sion in Coptic translations of the same works This adjustment ofbiblical quotations during the translation process constitutes aserious obstacle when we tackle the question of Greek versusCoptic originals

However the situation changes when we deal with quotationsfrom extra-canonical writings As these quotations are usuallymuch harder to identify than those from biblical texts translatorsand copyists could not adapt them so easily to the target languageConsequently they may shed a good deal of light on the questionof the original language of some Egyptian texts that exist both inGreek and in Coptic and whose original language is otherwise

40 R Draguet La Vie primitive de saint Antoine conservee en syriaque(CSCO 417ndash18 Scriptores syri 183ndash4 Louvain Secretariat du CorpusSCO1980) vol 2 pp 100ndash112 Draguet lsquoLe Chapitre de lrsquoHistoire Lausiaque surles Tabennesiotes derive-t-il drsquoune source coptersquo Le Museon 57 (1944) pp53ndash145 and 58 (1945) pp 15ndash95 Draguet lsquoUne nouvelle source copte dePallade Le ch VIII (Amoun)rsquo Le Museon 60 (1947) pp 227ndash55 Draguet LesCinq recensions de lrsquoAsceticon syriaque drsquoabba Isaıe 4 vols (CSCO 289ndash90 293ndash4 Scriptores syri 120ndash3 Louvain Secretariat du CorpusSCO 1968) vol 3pp 44ndash72

ALIN SUCIU640

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difficult to establish Stephen the Thebanrsquos Sermo asceticus ishighly relevant in this context because it quotes directly from anon-canonical text ie 1 Clement which has survived both inGreek and in Coptic (Akhmimic) allowing thus a proper com-parative study As we will see the evidence that can be gleanedfrom this comparison leans heavily in favour of a Coptic originalof the Sermo asceticus

In sectsect25ndash8 Stephen the Theban uses 1 Clement 171ndash6 in a dis-cussion about the humility of the saints mentioned in Jewishscriptures In this context he quotes an apocryphal saying ofMoses which appears in 1 Clement 17641 As this portion of thetext is lost in Sahidic because of the fragmentary state of themanuscripts I will refer here only to the Greek version of theSermo asceticus

Clement of Alexandria also quotes this apocryphal saying ofMoses in his fourth book of the Stromata (CPG 1377) under theform ἐγὼ δέ εἰμι ἀτμὶς ἀπὸ χύτρας43 However in view of the factthat Stephen obviously knew 1 Clement since he quotes from itelsewhere in the Sermo asceticus there can be no doubt that theApostolic Father was his immediate source

1 Clement 17642 Sermo asceticus 27

Ἐγὼ δέ εἰμι ἰσχνόφωνος καὶβραδύγλωσσος καὶ πάλινλέγει Ἐγὼ δέ εἰμι ἀτμὶςἀπὸ κύθρας

πρόσεχε Μωϋσῇ λέγοντιἰσχνόφωνος εἰμι καὶ ἀτμὶς ἐκτῆς χύτρας

lsquoBut I am weak of speech andslow of tonguersquo And he saysagain lsquoBut I am smoke from the potrsquo

Pay attention to Moses who sayslsquoI am weak of speech and smokefrom the potrsquo

41 The quotation was identified for the first time by M Aubineau Homeliespascales (cinq homelies inedites) (Sources chretiennes 187 Paris Les Editionsdu Cerf 1972) p 240

42 Greek text from J B Lightfoot The Apostolic Fathers part 12 Clementof Rome (London Macmillan 1890) p 65

43 See Clement Stromata IV171064 in Clemens Alexandrinus vol 2Stromata Buch IndashVI ed O Steuroahlin and L Freurouchtel (GCS 52 BerlinAkademie-Verlag 1985) p 295

641THE SERMO ASCETICUS

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Given that this passage could not be traced to any canonicaltext some of the scribes who copied the Sermo asceticus musthave found it suspicious Thus it is omitted in the codex LavraΓ8 but also in the Arabic and Ethiopic versions which can ultim-ately depend at this point on a textual tradition represented by theAthonite manuscript

In Sermo asceticus sect71 Stephen warns the monk against rashjudgement In ascetic literature judging others is strictly forbid-den not only because it goes against the teaching of the Scriptures(cf Matt 71 Luke 637 41 John 87 Ro 21 etc) but also be-cause one of the cardinal virtues of the solitary monk is humilityand mourning over onersquos own sins Judging others is actually ademonic temptation meant to disturb the hesychia the peace ofmind As Graham Gould adroitly writes the lsquonumber of storiesillustrating the necessity of not judging others and the urgencywith which abstaining from judgement was commended confirmsthe importance of the problem of judgementrsquo for the earlyEgyptian monks44 It is in this context that Stephen the Thebanquotes from what he calls lsquothe written wordrsquo Notably the Sahidicand the Greek texts are different at this point albeit they expressthe same idea

Sermo asceticus 71 (Sahidic) Sermo asceticus 71 (Greek)

ⲉⲧⲃⲉ ⲡϣⲁϫⲉ ⲉⲧⲥⲏϩ ϫⲉ

ⲉⲧⲉⲧⲛⲟ ⲛϩⲏⲏⲃⲉ ⲉϫⲛⲛⲉⲛⲟⲃⲉ

ⲛⲛⲉⲧϩⲓⲧⲟⲩⲱⲧⲉⲛ ⲉⲧⲉⲧⲛⲱⲡ

ⲙⲡⲉⲩϣⲱⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛ ⲛⲉ

χάριν τοῦ λόγου τοῦγεγραμμένου πενθήσατε ἐπὶ ταῖςταλαιπωρίαις ἀλλήλων καὶλογίζεσθε ὅτι τὰ ὑστερήματααὐτῶν ὑμῶν ἐστιν

( ) because of the written wordlsquoMourning over the sins of yourneighbours you are counting theirshortcomings to be yoursrsquo

( ) because of the written wordlsquoMourn over the miseries of oneanother and reckon that theirshortcomings are yoursrsquo

44 G Gould The Desert Fathers on Monastic Community (Oxford EarlyChristian Studies Oxford Clarendon Press 1993) p 123

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In fact the passage offers a direct quotation from 1 Clement26 As this part of 1 Clement is preserved in Greek but also intwo Akhmimic Coptic manuscripts we can analyse it in both lan-guages Interestingly while the Greek Sermo asceticus does notcorrespond to the original text of 1 Clement the Sahidic followsexactly what we find in the Akhmimic version

Albeit written in different dialects the quotation from 1Clement in the Sahidic Sermo asceticus and the parallel Akhmimictext are lexically and syntactically identical which cannot beexplained as a mere accident By contrast the Greek Sermo asceti-cus diverges so much from the original text of 1 Clement that itcannot under any circumstances be called a quotation of it des-pite the fact that this is precisely what it claims to be

Furthermore while the quotation in the Greek Sermo asceticusdiffers from the original 1 Clement it presents several featureswhich seem to indicate that it is a translation from the CopticThus the word order does not follow the original Greek text of 1Clement but the Coptic placing the verb at the beginning of eachclause of the quotation rather than at the end the verb λογίζομαιlsquoto count to reckonrsquo seems to be rather a translation of theCoptic ⲱⲡ than a synonym of κρίνω which is used by Clement in

1 Clement 26 (Akhmimic)45 1 Clement 26 (Greek)46

ⲉⲧⲉⲧⲛⲣ ϩⲏⲃⲉ ⲁϫⲛⲛⲛⲁⲃⲉ

[ⲛⲛⲉⲧ]ϩⲓⲧⲟⲩⲱⲧⲛⲉ ⲉⲧⲉⲧⲛⲱⲡ

ⲙⲡⲟⲩϣⲧⲁ ϫⲉ ⲛⲱⲧⲛⲉ ⲛⲉ

ἐπὶ τοῖς παραπτώμασιν τῶνπλησίον ἐπενθεῖτε τὰὑστερήματα αὐτῶν ἴδια ἐκρίνετε

Mourning over the sins of yourneighbours you are counting theirshortcomings to be yours

You mourned over the trespassesof your neighbours you judgedtheir shortcomings to be yours

45 C Schmidt Der erste Clemensbrief in altkoptischer euroUbersetzung (Texte undUntersuchungen 321 Leipzig J C Hinrichs 1908) p 33 F ReurooschBruchsteuroucke des ersten Clemensbriefes nach dem achmimischen Papyrus derStrassburger Universiteuroats- und Landesbibliothek mit biblischen Texten derselbenHandschrift (Strasbourg Schlesier amp Schweikhardt 1910) p 5

46 Lightfoot The Apostolic Fathers part 12 pp 18ndash19

643THE SERMO ASCETICUS

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his letter the conjunction ὅτι stands for the Coptic ϫⲉ and doesnot appear in the parallel passage of 1 Clement in Greek

If a Greek original of the Sermo asceticus is admitted then onemust suppose that the translator into Coptic either knew byheart 1 Clement or went through the pain of searching for thesource of the quotation found it and adapted it according to theCoptic version of this writing However such a possibility mustbe excluded from the outset because as we have seen the quota-tion in the Greek Sermo asceticus does not correspond to the par-allel passage in 1 Clement making it difficult for the translator toidentify its source

One additional remark is in order here concerning the shift intense between the Coptic and the Greek texts of the Sermo asceti-cus at the beginning of the quotation The quotation in Greek fea-tures an imperative whereas the Sahidic is a focalizedcircumstantial clause If we hypothesize that the Greek is in fact atranslation of the Coptic it is apparent that this discrepancy isdue to the fact that the Greek translator failed to identify thequotation from 1 Clement and tried to adapt the text according toJames 49 and 51 which must have sounded more familiarταλαιπωρήσατε καὶ πενθήσατε καὶ κλαύσατε (49) κλαύσατεὀλολύζοντες ἐπὶ ταῖς ταλαιπωρίαις ὑμῶν (51)

Because the translators could not find its source this passagefrom 1 Clement was problematic for the ancient translators of theSermo asceticus For example while keeping the imperative clauseof the Greek text the Arabic translator (or a later scribe) misat-tributed the quotation to Paul

as it is written in Paul lsquoCry over your sins of one another and as toyour shortcomings consider that they are yoursrsquo

In its turn the Geiez version mentions that the text appears lsquointhe Lawrsquo (በውስተ ሕ[ግ])

EMML 4493 fo 104v col C lines 32ndash6

በከመ ጽሑፍ በውስተ ሕ[ግ] ኢትርኣዩ ኣበሳ ቢጽክ[ሙ] በበይናቲክሙ ወሐል[ዩ] ሕፀፀክሙ ከመ ለክሙ ይእቲ

as it is written in the Law lsquoDo not see the sin of each another andconsider your deficiency as it is yoursrsquo

It is thus obvious that the quotation from 1 Clement 26 was chal-lenging not only for the Greek translator but also for those who

ALIN SUCIU644

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rendered the Sermo asceticus into Arabic and Geiez As to theGeorgian this version does not contain the portion of the textthat interests us here Because none of the translators was able tofind the source of the quotation they all tried to explicate thetext as can be judged from the fact that each version gives a dif-ferent text at this point It is only the Sahidic that follows ad lit-teram the Coptic version of 1 Clement

Furthermore in sect43 b which is extant only in Sahidic Stephenthe Theban refers again to 1 Clement this time to 306 lsquoGoddetests those who praise themselves alonersquo47 Unfortunately asthis paragraph of the Sermo asceticus does not appear in Greekwe cannot compare properly the two texts Nevertheless we canobserve again that the Sahidic obviously depends on the Copticversion of 1 Clement

In the light of this evidence it is tempting to speculate thatStephen the Theban wrote the Sermo asceticus in Coptic and ei-ther used the Akhmimic version of 1 Clement or more likely alost Sahidic version which served as a model for the Akhmimictext Thus we can propose a Coptic original of the Sermo asceticus

1 Clement 306 (Greek)48 1 Clement 306(Akhmimic)49

Sermo asceticus43b (Sahidic)

αὐτεπαινετοὺς γὰρμισεῖ ὁ θεός

ⲡⲛⲟⲩⲛⲧⲉ ⲅⲁⲣ ⲙⲁⲥⲧⲉ

ⲛⲛⲉⲧⲧⲙⲁⲓeuroⲟⲙⲙⲁⲩ ⲟⲩⲁⲉⲉⲧⲟⲩ

ⲡⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲛⲛⲉltⲧgtⲧⲙⲁⲓⲟ

ⲙⲙⲟⲟⲩ ⲙⲁⲩⲁⲁⲩFor God detests thosewho praise themselves

For God detests thosewho praise them-selves alone

God detests thosewho praise them-selves alone

47 Remarkably the same passage appears in an ascetic text attributed toPachomius De monacho iniuriae memore (CPG 23541) see L T Lefort Œuvresde S Pachome et de ses discιples 2 vols (CSCO 159ndash60 Scriptores coptici 23ndash4Louvain Imprimerie orientaliste L Durbecq 1956) vol 1 p 3 ⲡⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉⲙⲡⲉⲧⲧⲙⲁⲓeuroⲟ ⲙⲙⲟϥ ⲟⲩⲁⲁϥ (lsquoGod detests whoever praises himself alonersquo)

48 Lightfoot The Apostolic Fathers part 12 p 9749 Schmidt Der erste Clemensbrief p 80

645THE SERMO ASCETICUS

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from which derive the other versions according to the followingstemma

My philological argument remains to be re-evaluated once weunderstand better the fourth-century social and historical contextin which ascetics like Stephen the Theban wrote Nevertheless itis perhaps time to challenge the conventional view according towhich most if not all monastic literary productions of the periodwere written in Greek Thus even in cases such as the Lives ofPachomius or the letters of Antony which were at least originallyaddressed to audiences that spoke Coptic scholars have preferredto postulate Greek originals50 This position primarily rests onthe assumption that during the fourth century and later nativeEgyptian monks were not capable of writing texts charged with aspecific theological vocabulary One may recall for example thatFrancois Halkin spoke about lsquolrsquoimpuissance nativersquo that preventedCoptic-speaking Pachomian monks from composing narrativesabout the founder of the Koinonia51 According to Halkin it was

50 On the problem of the original language of the Lives of Pachomius see PRousseau Ascetics Authority and the Church in the Age of Jerome and Cassian(Oxford Historical Monographs Oxford Oxford University Press 1978) pp245ndash7 For the Letters of Antony see P Luisier lsquoAutour drsquoun livre recent etdes lettres de S Antoinersquo Orientalia Christiana Periodica 61 (1995) pp 201ndash13 who argues in favour of a Greek original

51 F Halkin Sancti Pachomii Vitae Graecae (Subsidia hagiographica 19Brussels Societe des Bollandistes 1932) p 103

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rather the Hellenist monks who put together the first Lives ofPachomius which were only later translated into Coptic

On the other hand if we favour the pre-eminence of Greekoriginals for Egyptian ascetic writings it is hard to explain the ap-pearance of such a prolific author as Shenoute of Atripe who ob-viously wrote Coptic52 It is likely that Shenoute did not appearin a vacuum but other authors who used Coptic as a literary lan-guage must have preceded him For his part Tito Orlandi hasargued that one such author who wrote Coptic was the MiddleEgyptian ascetic Paul of Tamma53 It is thus possible to imaginethat Shenoute sprang up in a historical context in whichPachomius Paul of Tamma and Stephen the Theban had alreadyused Coptic as a literary vehicle In this case Stephen theTheban could rightly be considered as one of the early authors ofCoptic literature

EDITION OF THE SAHIDIC TEXT OF THE SERMOASCETICUS

The following edition is semi-diplomatic However the supra-lineation system does not reproduce that of the manuscript beingstandardized by the editor In the translation the paragraphs fol-low the numbering system established by Sauget in his edition ofthe Arabic version of the Sermo asceticus which was subsequentlyadopted by des Places for the Greek text and by Garitte forthe Georgian

52 Enzo Lucchesi for example believes that Shenoute also wrote at leastsome of his texts in Greek something which cannot be completely ruled outsee his article lsquoChenoute a-t-il ecrit en grecrsquo in Melanges AntoineGuillaumont Contributions a lrsquoetude des christianismes orientaux (CahiersdrsquoOrientalisme 20 Geneva Patrick Cramer 1988) pp 201ndash10

53 Orlandi Paolo di Tamma See also Luisier lsquoPaul de Tammarsquo p 267who agrees that Paul of Tammarsquos De cella may have been written in Copticalthough he leaves the question open For arguments concerning the fact thatPaul wrote in Coptic see A Suciu lsquoSitting in the Cell The LiteraryDevelopment of an Ascetic Praxis in Paul of Tammarsquos Writings With anEdition of Some Hitherto Unknown Fragments of De Cellarsquo JTS NS 68(2017) pp 141ndash71 at 159ndash60

647THE SERMO ASCETICUS

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BnF Copte 1321 fo 87r thorn BnF Copte 1332 frag 42Cv

unknown number of lines missing unknown number of lines missing[ ] [ [[ ]ⲧⲃ[ ⲙ [[ ] ⲁⲩⲱ [ⲙ] ⲁⲩⲱ [ⲡⲇⲓⲁ]ⲡⲉⲣϯⲧⲱⲛ ϩⲛ ⲃⲟⲗⲟ [ⲥ ⲛⲁϣϭⲙ]ⲗ ⲁⲁⲩ ⲛϩⲱⲃ- ϭⲟⲙ ⲉⲣ [ⲟⲕ ⲁⲛ][ⲙ]ⲡ ⲉⲣϣⲱⲡⲉ ϣⲱⲡⲉ [ⲉⲕⲙⲟⲧⲛ][ⲉ]ⲕⲟ ⲛⲛⲁϣⲧ ⲉⲕⲑⲃⲃⲓⲏ [ⲩ ⲉ][ϫ]ⲉ ⲛⲅⲙⲟⲩ ϩⲁ ⲣⲱⲙⲉ ⲛ[ⲓⲙ-][ⲑ]ⲏ ⲙⲡⲉⲕⲟⲩⲟ ϭⲱϣⲧ ⲉ[ⲡⲉⲕ][ⲉⲓϣ]- ⲥⲁϩ ⲛⲑⲉ [ⲁϥ][ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲱ ⲙⲟⲟϣ[ⲉ ϩⲛ][ⲡⲁϣ]ⲏⲣⲉ ⲉⲕⲟ ⲑⲃⲃⲓⲟ [ⲉϥⲕⲱ][ ] ⲙ ⲛⲁⲛ ⲛ [ⲟⲩⲥⲙⲟⲧ]

unknown number of lines missing ϫⲉⲕ[ⲁⲥ[ ] [ ϣⲱ [ⲡⲉ[ ⲡⲱ]ⲧ ⲛⲧⲉ [ⲩⲛⲟⲩ] ⲟ [ⲛⲛⲁⲓ] ⲧⲏⲣⲟⲩ [] ⲡ [[ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲙ unknown number of lines missing[ ]ϥ ⲱ ⲡⲁ

[ϣⲏⲣ]ⲉ ⲁⲗ[ⲗⲁ ϣ]ⲱⲡⲉ ⲛ

[ⲣⲙⲣ]ⲁϣ ϫⲉ ⲛ[ⲣⲙⲣ]ⲁϣ ⲛⲉⲧ

[ⲛⲁⲕ]ⲗⲏⲣⲟⲛⲟ[ⲙⲉⲓ ⲙ]ⲡⲕⲁϩ

margin

ALIN SUCIU648

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BnF Copte 1321 fo 87v thorn BnF Copte 1332 frag 42Cr

unknown number of lines missing unknown number of lines missing[ ] [ ] [[ ]- [ ]-[ϭⲱϣⲧ ⲉⲓ]ⲏⲥⲁⲓⲁⲥ ϭⲱϣⲧ ⲉⲡ[ⲧⲉ][ⲉϥⲱ]ϣ ⲉⲃⲟⲗ ⲉϥ ⲗⲱⲛⲏⲥ ⲡⲁ[ϣⲏ][ϫⲱ] ⲙⲙⲟⲥ ϫⲉ ⲉⲣⲉ ⲣⲉ ⲉⲁⲡⲛⲟⲩⲧ [ⲉ][ⲧⲛ]ⲇ ⲓⲕⲁⲓeuroⲟⲥⲩ ⲧⲙⲁⲓⲟϥ ⲉⲧ ⲃ [ⲉ][ⲛⲏ] ⲧⲏⲣⲥ ⲟ ⲛⲑⲉ ⲡⲉϥⲑⲃⲃⲓⲟ[ⲛⲛⲉ]ⲓⲧⲟⲉⲓⲥ ⲛϣ ⲙⲟⲟϣⲉ ϩⲛⲟⲩ

[ⲣⲱ ⲙ]ⲡⲉⲕⲉⲙ ϩⲏⲕⲉ ⲡⲁϣ [ⲏⲣⲉ][ⲧⲟ ⲉⲃⲟ]ⲗ- ϫⲉϣⲁⲣ [ⲉⲧⲙⲛⲧ][ⲁⲩⲱ ⲡⲉ]ⲛϫⲟⲉⲓeuroⲥ ϩⲏⲕⲉ [ⲑⲃⲃⲓⲉ ⲡ][ⲁϥϯⲥⲃ]ⲱ ⲛⲛⲉ ⲣⲱⲙⲉ [-][ⲧⲟⲩⲏϩ] ⲛⲥⲱϥ ⲙⲡⲉⲣ[ ][ϫⲉ ⲉⲧⲉⲧ]ⲛϣⲁⲛ [[ⲉⲣ ϩⲱⲃ ⲛ]ⲓⲙ ⲛ unknown number of lines missing[ⲧⲁⲩⲟⲩⲉϩ]ⲥ ⲁ ϩⲛ ⲉ [ ] ϫ ⲉ[[ⲙⲙⲟⲟⲩ ⲛⲏⲧ]ⲛ [ ]ⲛⲉⲧϣ[

unknown number of lines missing ⲕⲁⲧⲁ ⲧ[ⲉⲛⲧⲟ][ ] ⲛ ⲗⲏ ⲙⲡ[ⲉⲭⲥ][ ] ⲛ ⲧⲁⲣⲉⲕ[ⲥⲉⲣⲃⲉ ⲉⲡ][ ]ⲛⲉ ⲛⲟⲩⲧⲉ [ⲁⲩⲱ ⲡ]

ⲛⲟⲩⲧⲉ [ⲛⲁⲕ-ⲥⲉⲣⲃⲉ ⲉⲡ[ⲛⲟⲩⲧⲉ]ⲛϥϩⲗⲟ [ϭⲛⲅⲥⲟ[ⲟⲩⲛ ⲙⲡⲉϥ]ⲟⲩⲱ[ϣ

margin

649THE SERMO ASCETICUS

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Venice Marciana 192 fo 99r

[ⲁ]ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ϭⲱϣⲧ ϩⲏⲧϥϣⲱⲡⲉ ⲛⲑⲉ ⲛ ⲛⲟⲩⲙⲟⲧⲛⲉⲥⲛⲉⲓⲥⲁϩ ⲛⲛⲉⲉⲃ ⲡⲁϣⲏⲣⲉ ⲧⲁⲁⲕ

ⲉⲧⲉ ⲣϩⲙⲙⲉ ⲙ ⲉⲡⲛⲟⲩⲧⲉ ϩⲛⲡⲉⲩϫⲟⲓ ⲉⲕ 5 ⲧⲉⲕϭⲟⲙ ⲧⲏⲣⲥ ϭⲱϣⲧ ⲉⲃⲟⲗ ⲧⲁⲣⲉϥⲙⲓϣⲉ ⲉϩ

ϩⲏⲧϥ ⲙⲡⲧⲏⲩ ⲣⲁⲓ ⲉϫⲱⲕ ⲛϥϫⲉ ⲉϥⲛⲏⲩ ⲛⲁⲕ ⲥⲕⲉⲡⲁⲍⲉ ⲙ

ϩⲛⲁϣ ⲛⲥⲁ- ⲙⲟⲕ ⲛϥϯⲏ ⲛϥⲉⲓ ⲛⲧⲏⲩ ⲛ 10 ϭⲟⲙ ⲛⲁⲕ ⲛϥⲛⲟⲩⲃⲉ ⲏ ⲛϥ ⲙⲓϣⲉ ⲙⲛⲛⲉⲧ

ⲉⲓ ⲛⲧⲏⲩ ⲛϩⲉ ⲙⲓϣⲉ ⲛⲙⲙⲁⲕⲃⲱⲱⲛ- ϫⲉ ⲁϫⲉⲛ ⲡⲛⲟⲩⲧⲉ

ϣⲱⲡⲉ ⲉⲕϫⲟⲟⲣ ⲛⲅⲛⲁⲉϣϭⲙ

ϩⲙⲡⲡⲟⲗⲩ 15 ϭⲟⲙ ⲁⲛ ⲉⲉⲣⲗⲁ

ⲙⲟⲥ ⲛⲅⲱϣ ⲁⲩ ⲁⲗⲗⲁⲉⲃⲟⲗ ϫⲉ ⲧⲱ ⲉⲣϣⲁⲛⲡⲣⲱⲙⲉ

ⲟⲩⲛⲅ ⲡⲧⲏⲩ ⲧⲱⲃϩ ⲙⲡⲛⲟⲩ

ⲛⲉⲙϩⲓⲧ ⲛⲅ ⲧⲉ ϣⲁⲣⲉⲡ

ⲉⲓ ⲡⲧⲟⲩⲣⲏⲥ 20 ⲛⲟⲩⲧⲉ ϯ ϭⲟⲙ

ⲛⲅⲛⲓⲃⲉ ⲉϩⲟⲩⲛ ⲛⲁϥ ⲛϥⲣⲟⲉⲓⲥϩⲙⲡⲁⲕⲩⲡⲟⲥ ⲉⲣⲟϥ ⲛϥⲙⲁϩϥⲛⲧⲉⲛⲁϩⲏⲛⲉ ⲛⲥⲟⲫⲓⲁ ϩⲓϯ ⲙⲡⲉⲩⲥⲧⲟⲓ- ⲙⲛⲧⲣⲉⲙⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 25 ϩⲏⲧ ⲛϥϫⲓ

ⲧⲉⲕⲣⲓ ⲡⲁ ⲙⲟⲉⲓⲧ ϩⲏⲧϥ

ϣⲏⲣⲉ ⲙⲡⲉⲣ ⲉϩⲟⲩⲛ ⲉⲡⲉϥ

ϣⲱⲡⲉ ⲛⲑⲉ ⲛ ϣⲟϫⲛⲉ-ⲛⲓⲕⲣⲓⲧⲏⲥ- ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲉⲣϩⲓⲥⲉ ⲉⲧⲱ 30 ⲧⲉⲕⲣⲓ ⲙⲡⲣⲃϩ ⲁⲩⲱ ⲥⲉⲛⲁ ϣⲱⲡⲉ ⲉⲕ

ⲥⲱⲧⲙ ⲉⲣⲟⲕ ⲥⲟⲣⲙ ⲉⲃⲟⲗ-ⲉⲕϩⲛⲟⲩϩⲓⲥⲉ ⲛⲏⲫⲉ ⲙⲙⲟⲕ

ALIN SUCIU650

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Venice Marciana 192 fo 99v

ϫⲉ ⲉⲕϩⲙⲟⲟⲥ ⲙⲁⲩⲁⲁⲕ ϫⲉ ⲡ

ⲛⲁϣ ⲛϩⲉ ⲙⲡⲣ ⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲉⲣ ⲑⲉ ⲛⲛⲓⲧⲃⲛⲏ ⲛⲛⲉltⲧgtⲧⲙⲁ

ⲉⲧϫⲱⲣⲙ ⲛ ⲓⲟ ⲙⲙⲟⲟⲩ ⲙⲁⲩ

ⲥⲁⲡⲣⲱⲙⲉ ⲁⲗ 5 ⲁⲁⲩ-ⲗⲁ ⲁⲣⲓⲡⲣⲱⲙⲉ ϣⲁϥϭⲱϣⲧ ⲇⲉ

ⲛⲧⲟϥ ⲉⲧϫⲱ ⲛⲧⲟϥ ⲉϫⲙⲣⲉⲙ ⲛⲥⲁⲡⲧⲃ ⲡⲉϣⲗⲏⲗ ⲛ

ⲛⲏ- ⲛⲉⲧⲑⲃⲃ ⲓⲏⲩ-ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ⲕⲁ ⲟⲩ ⲧⲉⲕⲣⲓ ⲙⲡⲣ

ⲣⲟⲉⲓⲥ ⲛⲧⲟⲟⲧⲕ ⲕⲁ ⲗⲁⲁⲩ ⲙⲙⲣ

ⲙⲡⲉⲣⲕⲁ ⲡⲥⲱ ⲣⲉ ⲛⲧⲟⲟⲧⲕ ⲙⲁ ϩⲛⲧⲣⲓ ⲉⲣⲉ ϩⲱ ⲉⲡⲉϩⲟⲟⲩ

ⲡⲉⲕϩⲏⲧ ϩⲛ 15 ⲡⲉϩⲟⲟⲩ ⲉⲛⲉϥ

ⲕⲏⲙⲉ- ϩⲃⲏⲩⲉ ⲧⲁⲣⲉⲕⲁⲗⲗⲁ ⲉⲣ ⲡⲉⲕⲥⲱ ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲙⲁ ⲛⲉⲣⲡⲉ ⲙⲡ ⲡⲛⲟⲃⲉ ⲛⲧⲟϥ

ⲛⲟⲩⲧⲉ ⲛⲅⲉⲣϫ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉ

ⲛⲉⲕⲙⲉⲉⲩⲉ 20 ⲣⲟϥ ⲉⲧⲙⲁⲁϥ-ⲧⲁⲣⲉⲕϫⲡⲟ ⲛⲁⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲙⲉⲉⲩⲉ ⲉⲧⲥ ⲧⲉⲕⲣⲓ ⲡⲣⲟⲥⲙⲟⲛⲧ - ⲕⲁⲣⲧⲏⲣⲉⲓ ⲉ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲛⲉⲕϣⲗⲏⲗ

ⲧⲉⲕⲣⲓ ⲙⲡⲉⲣ 25 ⲙⲛⲛⲉⲕⲛⲏⲥⲕⲁ ⲡⲉⲕϩⲏⲧ ⲉ ⲧⲓⲁ ⲙⲛⲡⲁϫⲓⲥⲉ ⲛⲧⲟⲟⲧⲕ ⲅⲱⲛ ⲙⲡⲉⲕⲟⲩⲇⲉ ⲙⲡⲉⲣ ϩⲏⲧ ⲧⲁⲣⲉⲕϫⲁⲥⲧⲕ ϭⲱ ϩⲛⲛⲁⲡⲧⲃ

ϩⲙⲡϣⲟϫ 30 ⲃⲟ ⲙⲡϩⲏⲧⲛⲉ ⲙⲡⲉⲕ ϫⲉ ⲁϫⲉⲛ ϯⲣⲏ

ϩⲏⲧ ⲟⲩⲇⲉ ⲛⲏ ⲙⲛⲡⲧⲃⲃⲟ

ⲙⲡⲣⲧⲙⲁⲓⲟⲕ

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ⲙⲉⲛⲗⲁⲁⲩ ⲛⲁ ⲛⲟⲩⲧⲉ ϫⲡⲟϥ

ⲛⲁⲩ ⲉⲡⲛⲟⲩⲧⲉ- ⲛⲁⲕ ⲛⲣⲙⲛⲏⲓeuroⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲧⲁⲣⲉϥϫⲣⲟ ⲉⲙ

ⲧⲉⲕⲣⲓ ⲛⲧⲉ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ

ⲟⲩⲥⲟⲛ ⲉⲛ ϩⲉⲛ 5 ⲉⲧϯ ⲛⲙⲙⲁⲕϣⲁϫⲉ ⲉϩⲟⲩⲛ ϫⲉ ⲡⲣⲣⲟ ⲛⲙⲡⲁ

ⲛⲁⲕ ⲙⲡⲉⲣⲕⲁ ⲑⲟⲥ ⲡⲉ ⲡⲙⲉⲉⲩⲉ

ⲡⲉⲕϩⲏⲧ ϩⲓⲱ ⲙⲡⲛⲟⲩⲧⲉ ⲉⲧⲉⲟⲩ ⲧⲁⲣⲉⲕϭⲱ ⲡⲗⲟⲅⲓⲥⲙⲟⲥ ⲡⲉⲉⲕⲙⲟⲧⲛ ⲛⲧⲉ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲡⲉⲕϩⲏⲧ ϭⲱ ⲧⲉⲕⲣⲓ ϯ ⲉϩⲟⲩⲛ

ⲉϥⲥϭⲣⲁϩⲧ ϫⲉ ⲉϩⲣⲁⲕ ⲧⲁⲣⲉⲕⲛⲁϣⲉ ⲙⲙⲉⲉⲩⲉ ϫⲓ ⲙⲡⲉϩⲙⲟⲧⲛⲧⲣⲓ- ⲛⲧⲣⲓ ϫⲉ ⲟⲩⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧ 15 ⲧⲉⲧⲣⲓ ⲛⲟⲩϩ

ⲣⲓ ⲕⲁ ⲟⲩⲙⲉ ⲙⲟⲧ-ⲗⲉⲧⲁ ϩⲛⲣⲱⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲉⲕϣⲁⲛⲕⲁ ⲣⲓ ⲙⲡⲣⲧⲥⲁⲣⲱⲕ ⲉⲃⲟⲗ ⲕⲁ ⲃⲟⲕ ⲉⲥⲱϣⲙⲟⲩⲣⲟⲉⲓⲥ ⲛⲧⲟ 20 ⲛⲥⲁⲣⲱⲙⲉⲟⲧⲕ ϫⲛⲛⲉⲩⲥ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣ

ⲁ ⲣⲙⲉⲕ ⲉⲃⲟⲗ ⲕⲁ ⲡⲣⲱⲙⲉ ⲉ

ⲧⲁⲣⲉⲕϭⲱ ϩⲛ ϭⲱϣⲧ ϩⲏⲧⲕ ⲛⲁⲡⲧⲃⲃⲟ ⲛⲧⲉ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣⲡⲉⲡⲛⲁ ⲉⲧⲟⲩ 25 ϭⲱϣⲧ ⲛⲥⲁ

ⲁⲁⲃ ⲉⲣϣⲃⲏⲣ ⲣⲱⲙⲉ ⲧⲁⲣⲉⲕⲉⲣⲟⲕ- ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲉⲧⲃⲉ ⲧⲉⲛ

ⲧⲉⲕⲣⲓ ⲡⲱⲧ ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ

ⲛⲥⲁⲡⲙⲉⲉⲩⲉ 30 ⲧⲉ ϥⲓ ϩⲁⲛⲉⲧⲉⲧⲟⲩⲁⲁⲃ ⲁⲩⲱ ⲛⲏⲩ ⲉϫⲱⲕ-ⲡⲙⲉⲉⲩⲉ ⲙⲡ ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ

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ⲉⲣ ⲟⲩⲕⲩⲣⲓⲁⲕⲏ ⲡⲥⲱⲧⲙ ⲛⲛⲉⲕϩⲁϩⲧⲏⲕ ϥⲓ ⲙⲁⲁϫⲉ-ϩⲁⲣⲟϥ ⲉⲧⲃⲉ ⲧⲉⲛ ϣⲱⲡⲉ ⲉⲕⲧⲁⲛ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ϩⲏⲩ ⲡⲁϣⲏ

ⲧⲉ- 5 ⲣⲉ ⲉⲕϣⲁⲛ

ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ

ⲉⲓ ⲉⲡⲧⲟⲟⲩ ⲉⲕ ⲙⲁⲣⲟⲩⲉⲣϩⲏⲩ

ϩⲓⲱⲱϥ ϥⲓ ϩⲁ ⲛⲁⲕ ⲧⲁⲣⲉⲕⲣⲟϥ ϣⲁⲛⲧⲉϥ ⲃⲱⲕ ⲉⲧⲉⲕⲣⲓ

ϭⲉⲛ ⲟⲩⲣⲓ ⲉⲧⲃⲉ 10 ⲉⲕⲙⲟⲧⲛ -ⲧⲉⲛⲧⲟⲗⲏ ⲙⲡ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲛⲟⲩⲧⲉ ⲁⲩⲱ ⲣⲓ ⲡⲁϣⲏⲣⲉⲡⲉⲧⲡⲏϩ ϣⲁ ⲕⲁ ⲡⲙⲉⲉⲩⲉ ⲙⲡⲣⲟⲕ ⲕⲁⲧⲁ ⲧⲉⲕ ⲛⲟⲩⲧⲉ ϩⲙⲡⲉⲕ

ϭⲟⲙ ⲁⲣⲓϥ ϫⲉ ⲛ 15 ϩⲏⲧ ⲛⲛⲁⲩ ⲛⲓⲙ

ⲧⲟⲕ ϩⲱⲱⲕ ⲉⲕ ⲛⲧⲉⲧⲉϥϩⲟⲧⲉϣⲁⲛⲃⲱⲕ ⲉⲩ ⲕⲱⲧⲉ ⲉⲣⲟⲕ-ⲧⲟⲟⲩ ⲕⲛⲁⲟⲩ ϫⲉ ϣⲁⲣⲉⲑⲟⲧⲉ

ⲱϣ ⲉⲧⲣⲉⲩϯ ⲧⲟ ⲙⲡⲛⲟⲩⲧⲉⲟⲧⲟⲩ ⲛⲙⲙⲁⲕ 20 ⲛⲟⲩϫⲉ ⲉⲃⲟⲗ ϩⲛ

ⲧⲉⲛⲧⲟⲗⲏ ⲅⲁⲣ ⲧⲉⲯⲩⲭⲏ ⲛⲛⲟ

ⲙⲡⲛⲟⲩⲧⲉ ⲧⲉ ⲃⲉ ⲛⲓⲙ ϩⲓⲧⲁⲧⲁⲓ ⲛⲁⲓeuroⲛⲉ ⲛⲉϩ ⲕⲟ ⲛⲓⲙ ϩⲓⲁⲛⲟⲃⲏⲩⲉ ⲛⲧⲣⲓ ⲡⲁ ⲙⲓⲁ ⲛⲓⲙ-ϣⲏⲣⲉ- 25 ⲡⲉⲛⲧⲁϥϫⲡⲟ

ⲉⲕⲛⲏⲩ ⲉⲃⲟⲗ ⲛⲁϥ ⲛⲑⲟⲧⲉ

ϩⲛⲧⲣⲓ ⲕⲁ ⲡⲉⲕ ⲙⲡⲛⲟⲩⲧⲉϩⲏⲧ ⲙⲙⲟⲕ ϫⲛ ⲁϥϫⲡⲟ ⲛⲁϥ ⲛⲛⲉⲕⲉⲛ ⲡϫⲟⲓ ⲭⲁⲣⲓⲥⲙⲁ ⲛⲓⲙ-ⲉⲃⲟⲗ ⲉϥⲟⲡⲧ ⲛⲅ 30 ⲡⲉⲧⲉⲟⲩⲉⲛⲧⲁ ϥϣⲟⲩⲟϥ ⲛⲅⲙⲟⲟ ⲙⲙⲁⲩ ⲛⲑⲟⲧⲉ

ϣⲉ ⲉⲧⲃⲉ ⲡⲛⲁⲩ ⲙⲡⲛⲟⲩⲧⲉ ⲟⲩⲛⲛⲛⲉⲕⲃⲁⲗ ⲙⲛ ⲧⲁϥ ⲙⲙⲁⲩ ⲛ

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Col A 33ndash4 ⲛⲧⲉϥϩⲟⲧⲉ] ⲙⲡⲉϥⲟⲩⲱϣ ⲙⲛⲧⲉϥϩⲟⲧⲉ B (the Qasr el-Wizz fragment) k Col B 14 ⲡⲉⲕϩⲏⲧ] ⲡⲉⲕϩⲱⲃ B k

ⲉϩⲉⲛⲁϩⲱⲱⲣ ⲙ ⲙⲛⲧⲣⲱⲙⲉ-ⲉⲩⲙⲉϩ ⲛⲁⲅⲁ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉⲡⲉⲟⲑⲟⲛ ⲛⲓⲙ ϫⲉ ⲟⲩ ⲉⲧϣⲟⲩϣⲁⲣⲉⲑⲟⲧⲉ ⲙⲡ ⲉⲓⲧ ϫⲛⲛⲉⲡⲛⲟⲩⲧⲉ ⲧⲟⲩϫⲉ 5 ⲛⲟⲩⲧⲉ ϫⲉⲉⲣⲉⲡⲣⲱⲙⲉ ⲉⲡ ⲛⲉⲕⲕⲉⲉⲥ ⲉⲃⲟⲗⲛⲟⲃⲉ- ⲡⲉⲕϩⲱⲃ ⲧⲏⲣϥⲁⲩⲱ ϩⲛⲑⲟⲧⲉ ⲁⲣⲓϥ ⲉⲧⲃⲉ ⲡⲙⲡⲛⲟⲩⲧⲉ ⲉⲣⲉ ⲛⲟⲩⲧⲉ-ⲟⲩⲟⲛ ⲛⲓⲙ ⲣⲓ 10 ⲛⲛⲟⲩⲁⲇⲓⲕⲟⲥ ⲅⲁⲣⲕⲉ ⲙⲙⲟⲟⲩ ⲉⲃⲟⲗ ⲁⲛ ⲡⲉ ⲡⲛⲟⲩⲧⲉⲉⲙⲡⲉⲑⲟⲟⲩ- ⲉⲧⲱⲱⲃⲉ ⲛⲁⲕⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ ⲕⲁⲧⲁ ⲡⲉⲕϩⲱⲃ-ⲣⲓ ⲕⲁ ⲧⲉⲕⲣⲓ ⲧⲃⲃⲉ ⲡⲉⲕϩⲏⲧⲥⲓⲥ ⲙⲡⲉⲕⲉⲙ 15 ⲡⲁϣⲏⲣⲉ ⲧⲁⲧⲟ ⲉⲃⲟⲗ ⲛⲅⲉⲣ ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱⲛⲉϩⲃⲏⲩⲉ ⲙ ⲧⲙ ⲉⲣⲟⲕ ϩⲛⲟⲩⲡⲱⲛϩ ⲙⲟⲣⲕ ϭⲉⲡⲏ-ⲛⲧⲉⲥⲃⲱ ⲉϫⲛ ⲧⲁϩⲟⲕ ⲉⲣⲁⲧⲕⲧⲉⲕϯⲡⲉ- 20 ⲛⲟⲩⲥⲱⲧⲡ ⲙⲡⲁⲩⲱ ⲉⲕⲉϩⲱⲙ ⲉ ⲛⲟⲩⲧⲉ-ϫⲛⲛⲉⲕϫⲓϫⲉ ⲙⲡⲉⲣⲕⲁⲧⲉⲭⲉϫⲉⲉⲩⲉ ⲉⲩⲟⲩ ⲙⲙⲟⲕ ⲙⲁⲩⲁⲱϣϥ - ⲁⲕ ⲛⲅϯ ⲛⲟⲩⲙⲡⲉⲣϣⲱⲡⲉ 25 ϩⲟⲟⲩ ⲛⲥⲁⲟⲩϩⲟⲛⲁⲧⲥⲃⲱ ⲡⲁ ⲟⲩ ⲛⲅϣⲱⲡⲉϣⲏⲣⲉ ⲁⲗⲗⲁ ⲛⲁⲙⲉⲗⲏⲥ ⲛⲧⲉⲁⲣⲓϩⲟⲧⲉ ϩⲏⲧϥ ⲡⲉⲕⲟⲩⲟⲉⲓϣⲙⲡⲛⲟⲩⲧⲉ ⲛⲅ ⲟⲩⲱ ⲛⲧⲟⲟⲧⲕ ϩⲁⲣⲉϩ ⲉⲛⲉϥⲉⲛ 30 ⲛⲅⲥⲟⲩⲉⲣ ⲡⲉϩⲟⲧⲟⲗⲏ- ⲟⲩ ⲛⲧⲁⲩϫⲡⲁϣⲏⲣⲉ ⲙⲡⲉⲣⲣ ⲡⲟⲕ-ϩⲙϩⲁⲗ ⲛⲧⲉϥ ϯϩⲱⲛ ⲉⲧⲟⲟⲧⲕϩⲟⲧⲉ ϩⲛⲟⲩⲉⲟⲟⲩ ⲡⲁϣⲏⲣⲉ ϫⲉ ⲙ

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ⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲡⲓⲥⲧⲟⲥ ⲟⲩⲣⲱⲙⲉ ⲛⲅⲛⲁϯ ⲣⲱⲙⲉ ⲉⲣⲉⲡⲉϥ

ϩⲏⲩ ⲉⲣⲟϥ ⲁⲛ ϩⲱⲃ ϫⲟⲥⲉ ⲉ

ϫⲛⲛⲉⲕⲉⲓ ⲉ ⲡⲱⲕ ⲟⲩⲣⲱϫⲙⲡⲉⲕϩⲟ- 5 ⲙⲉ ⲙⲙⲁⲓⲛⲟⲩ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲧⲉ ⲟⲩⲣⲱⲙⲉ

ⲟⲩⲣⲉϥϭⲱⲛⲧ ⲛϥϭⲱϣⲧ ⲁⲛ ⲉ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲛⲁⲡⲉⲓⲙⲁ ϫⲉ

ⲣⲉϥⲕⲁⲧⲁⲗⲁ ⲛⲁⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲗⲉⲓ- 10 ⲡⲱⲣϫ ⲙⲡⲣⲱⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉ-ⲟⲩⲣⲉϥϯϩⲉ ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲣⲱⲙⲉ ⲉⲧⲃⲉ ⲛⲁ

ⲣⲉϥⲕⲱϩ ⲡⲉⲓⲙⲁ ϫⲉ ⲛⲁ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ 15 ⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲟⲩϩⲁϩ ⲛϣⲁϫⲉ ⲡⲱⲣϫ ⲙⲡⲣⲱⲧⲁⲣⲉⲕϣⲱⲡⲉ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉⲉⲕⲟ ⲛⲣⲙⲣⲁϣ ⲁⲣⲓϣⲃⲏⲣ ⲛⲧⲟϥ

ϫⲉ ⲛⲣⲙⲣⲁϣ ⲉⲩϩⲏⲕⲉ ⲙⲙⲁⲓⲛⲉⲧⲛⲁⲕⲗⲏⲣⲟ 20 ⲛⲟⲩⲧⲉ-ⲛⲟⲙⲉⲓ ⲙⲡⲕⲁϩ ⲟⲩϩⲏⲕⲉ ⲉϥⲑⲃ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲃⲓⲏⲩ-ϣⲧⲉⲣⲧⲓⲣ ⲟⲩϩⲏⲕⲉ ⲉⲙⲙⲁⲓ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ϣⲙⲙⲟ-ⲟⲩⲣⲱⲙⲉ ⲉϥⲟ ⲛ 25 ⲟⲩϩⲏⲕⲉ ⲉϥϩⲏⲕ

ϣⲃⲏⲣ ⲉⲩⲥϩⲓⲙⲉ ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ ϩⲛⲑⲟⲧⲉ ⲙⲡ

ⲟⲩⲇⲉ ⲙⲡⲉⲣⲕⲁ ⲛⲟⲩⲧⲉ-ⲙⲛⲧϣⲃⲏⲣ ⲛⲁⲕ ⲟⲩϩⲏⲕⲉ ⲉϥϥⲉⲓ

ⲙⲛⲟⲩⲥϩⲓⲙⲉ ⲥⲟⲥ -ⲙⲡⲉⲣⲙⲟⲟϣⲉ 30 ⲟⲩϩⲏⲕⲉ ⲉϥϭⲱϣⲧ

ⲙⲛⲟⲩⲕⲟⲩⲓ ⲉⲣⲟⲕ ⲉⲡⲛⲟⲩⲧⲉ ⲉⲟⲩⲛϫⲛⲛⲉⲕⲧⲁϩⲧ ⲟⲩϩⲁⲣⲉϩ ϩⲛⲧⲉϥ

ⲛⲅⲉⲓ ⲉⲡⲁϩⲟⲩ- ⲧⲁⲡⲣⲟ-ⲉⲕϣⲁⲛⲕⲁ ⲟⲩϣ ⲡⲁϣⲏⲣⲉ ⲁⲣⲓϣ

ⲃⲏⲣ ⲛⲁⲕ ⲕⲁⲁϥ 35 ⲃⲏⲣ ⲉⲣⲱⲙⲉ

Col A 26 ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ added later

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ⲛⲓⲙ ⲉϥⲉⲣϩⲟⲧⲉ ⲛⲁϥ ϫⲉ ⲛⲧⲟϥϩⲏⲧϥ ⲙⲡⲛⲟⲩ ⲡⲉⲧⲛⲁⲧⲁϫⲣⲉ

ⲧⲉ ⲁⲩⲱ ⲉϥϩⲁ ⲡⲉⲕϩⲏⲧ ⲛⲁϥ

ⲣⲉϩ ⲉⲛⲉϥⲉⲛ ⲛϥϫⲓ ϩⲗⲟϭⲧⲟⲗⲏ- 5 ⲛⲧⲉⲡⲉϥⲕⲱϩⲧ

ⲙⲡⲉⲣⲕⲁ ⲧⲉⲕ ϣⲱⲡⲉ ⲛϩⲏⲧⲕ ϩⲉⲗⲡⲓⲥ ϩⲛⲣⲱ ⲛϥⲣⲱⲕϩ ⲛⲛⲉⲕⲙⲉ ⲡⲁϣⲏⲣⲉ ⲉⲧ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ-ⲃⲉ ⲧⲙⲟⲧⲛⲉⲥ ⲙ ϭⲱϣⲧ ⲉⲡⲛⲟⲩ

ⲡⲉⲓⲙⲁ ⲧⲁⲣⲉⲕ 10 ⲧⲉ ⲡⲁϣⲏⲣⲉ ⲧⲁϭⲱ ⲉⲕⲟ ⲛⲣⲙϩⲉ- ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱ

ⲛⲉϫ ⲡⲉⲕⲣⲟⲟⲩϣ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲡϫⲟⲉⲓⲥ ⲧⲁ ⲥⲱⲧⲙ ⲛⲥⲁⲡⲛⲟⲩⲣⲉϥϥⲓ ⲣⲟⲟⲩϣ ⲧⲉ ⲡⲁϣⲏⲣⲉϩⲁⲣⲟⲕ- 15 ⲧⲁⲣⲉⲡⲛⲟⲩⲧⲉ

ⲕⲁ ⲧⲉⲕϩⲉⲗⲡⲓⲥ ⲥⲱⲧⲙ ⲉⲣⲟⲕ-ϩⲙⲡⲛⲟⲩⲧⲉ ⲡⲁ ⲡⲱⲧ ⲉϩⲟⲩⲛ ⲉⲣⲟϥϣⲏⲣⲉ ϫⲉ ⲛⲧⲟϥ ⲧⲁⲣⲉϥⲡⲱⲧ

ⲡⲉⲧⲛⲁⲙⲟⲟⲛⲉ ⲉϩⲟⲩⲛ ⲉⲣⲟⲕ ⲛϥⲙⲙⲟⲕ- 20 ⲧⲥⲁⲃⲟⲕ ⲉⲡⲉϥ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ ⲛⲟⲙⲟⲥ ⲛϥⲟⲩⲉⲉⲓⲥ ⲉⲣⲟⲕ ⲛⲉϩ ⲡⲉϥⲥⲟⲟⲩⲛ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁ ⲉⲣⲟⲕ ⲛϥϣⲱ

ⲥⲁⲛⲟⲩϣⲕ ⲡⲉ ⲛⲁⲕ ⲛϫⲁⲩ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲥⲕⲉ 25 ⲙⲟⲉⲓⲧ ⲥⲟⲩⲡⲁⲍⲉ ⲙⲙⲟⲕ ⲧⲉⲛ ⲡⲉⲕϩⲏⲧ ⲉ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲧⲁϫ ϩⲟⲩⲛ ⲉⲣⲟϥ ⲧⲁⲣⲉ ⲡⲉⲕϩⲏⲧ ⲣⲉϥⲙⲟⲟϣⲉ ⲛⲙ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁϫⲓ ⲙⲁⲕ ⲉϥⲥⲟⲩ

ⲙⲟⲉⲓⲧ ϩⲏⲧⲕ 30 ⲧⲱⲛ-ⲕⲁ ⲡⲛⲟⲩⲧⲉ ϣⲱⲡⲉ ⲉⲕⲁϣⲉ

ⲛⲁⲕ ⲛⲃⲟⲏ ⲉⲣⲟϥ ⲛⲧⲉⲩϣⲏ

ⲑⲟⲥ ⲡⲁϣⲏⲣⲉ ⲙⲛⲡⲉϩⲟⲟⲩ ϫⲉ ⲛⲛⲅϯ ⲕⲁⲣⲡⲟⲥ ⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ

ALIN SUCIU656

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ⲉⲓⲥ ⲉⲣⲟⲕ- ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲥⲁⲛⲟⲩϣⲕ ϩⲙⲡ ϩⲟϫϩⲉϫ ⲧⲁ

ϫⲟⲉⲓⲥ ϫⲉ ⲛⲧⲟϥ ⲣⲉⲕϣⲱⲡⲉ

ⲡⲉⲧⲛⲁϯ ⲛⲁⲕ ϩⲙⲡⲉⲙⲧⲟⲛ-ⲛⲛⲁⲓⲧⲏⲙⲁ 5 ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲙⲡⲉⲕϩⲏⲧ- ϩⲓⲥⲉ ⲧⲁⲣⲉⲕ

ⲉⲕϣⲁⲛⲁⲓⲧⲉⲓ ϣⲱⲡⲉ ϩⲙⲛⲟⲩϩⲱⲃ ⲛⲧⲟ ⲡⲉⲙⲧⲟⲛ ⲁⲩⲱⲟⲧϥ ⲙⲡⲛⲟⲩ ⲛⲛⲉⲕⲙⲉⲥⲧⲉ

ⲧⲉ ⲙⲡⲉⲣⲉⲓ ⲉⲡⲁ 10 ⲟⲩϩⲱⲃ ⲉϥϩⲟ

ϩⲟⲩ ϫⲉϣⲁⲣⲉ ⲥⲉ ϫⲉ ϩⲓⲧⲉⲛ

ⲡⲛⲟⲩⲧⲉ ϫⲉⲛⲧ ϩⲁϩ ⲛϩⲓⲥⲉ ⲉⲣⲉ

ⲡⲣⲱⲙⲉ ⲉⲛⲁⲩ ⲡⲣⲱⲙⲉ ⲛⲁ

ϫⲉ ϥⲛⲁϩⲩⲡⲟ ⲛⲟⲩϩⲙ -ⲙⲓⲛⲉ ⲁⲗⲗⲁ 15 ⲡⲁϣⲏⲣⲉ ⲉⲓϯ ⲥ

ϩⲙⲡⲉⲕϩⲏⲧ ⲃⲱ ⲛⲁⲕ ϩⲛⲛⲉⲧⲏⲣϥ ⲁⲓⲧⲉⲓ ⲁⲩⲱ ϩⲓⲟⲟⲩⲉ ⲙⲡⲱ

ⲕⲛⲁϫⲓ- ⲛⲁϩ ⲉⲓⲧⲁⲗⲟⲡⲁϣⲏⲣⲉ ⲉⲕϩⲙⲟ ⲙⲙⲟⲕ ⲉϩⲣⲁⲓ

ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ 20 ⲉϫⲛⲛⲉϩⲓⲟⲟⲩⲉ

ⲕⲁ ⲧⲡⲩⲗⲏ ⲉⲧ ⲉⲧⲥⲟⲩⲧⲱⲛ-ϭⲏⲩ ⲙⲡⲉⲕⲉⲙ ⲙⲡⲉⲣⲙⲟⲟϣⲉ

ⲧⲟ ⲉⲃⲟⲗ- ϩⲛⲟⲩϭⲱⲱⲙⲉⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲙⲟⲟϣⲉ

ⲧⲉⲕⲣⲓ ⲕⲁ ⲧⲉⲛ 25 ⲛⲧⲟϥ ⲉⲕⲥⲟⲩ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ⲧⲱⲛ ϩⲛϩⲱⲃ

ⲧⲉ ⲛⲧⲟⲟⲧⲕ - ⲛⲓⲙ-ⲉϣⲱⲡⲉ ⲉⲕ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛϣⲁⲛⲟⲩⲱϣ ⲥⲁϭⲓⲛⲉⲣϩⲱⲃ

ⲡⲁϣⲏⲣⲉ ⲕⲛⲁ 30 ⲛⲓⲙ-ϫⲓ ⲥⲃⲱ ⲉⲕ ⲙⲡⲉⲣϣⲱϣ

ϣⲁⲛⲙⲉⲣⲉ ⲥⲱ ⲙⲛⲧⲏⲩ ⲛⲓⲙ-ⲧⲙ ⲕⲛⲁϫⲓ- ϣⲱⲡⲉ ⲛⲧⲟϥ

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ⲉⲕⲧⲁϫⲣⲏⲩ ⲙⲁⲓⲛⲟⲩⲧⲉ ⲧⲏ

ⲉϫⲛⲛⲉⲧⲥⲏϩ ⲣⲟⲩ-ⲁⲩⲱ ⲡⲛⲟⲙⲟⲥ ϫⲓ ϭⲉ ⲛⲁⲕ ⲛⲇⲁⲩ

ⲙⲡⲛⲟⲩⲧⲉ ⲕⲁ ⲉⲓⲇ ⲉϥⲱϣ

ⲁϥ ϩⲙⲡⲉⲕ 5 ⲉⲃⲟⲗ ⲉⲣⲉⲥⲁⲟⲩⲗ

ϩⲏⲧ ⲛⲛⲁⲩ ⲡⲏⲧ ⲛⲥⲱϥⲛⲓⲙ- ϫⲉ ⲁⲛⲅ ⲟⲩⲟⲩϩⲟⲣ

ⲥⲱⲧⲙ ⲇⲁⲇ ⲉϥⲙⲟⲟⲩⲧ ⲁⲩⲱⲉϥⲱϣ ⲉⲃⲟⲗ ⲁⲛⲅ ⲟⲩⲡⲏⲓ ⲛⲟⲩ

ⲉϥϫⲱ ⲙⲙⲟⲥ 10 ⲱⲧ-ϫⲉ ⲛⲥⲁⲃⲏⲗ ϫⲉ ⲛⲁⲓ ϭⲉ ⲧⲏⲣⲟⲩ ⲡⲁ

ⲡⲉⲕⲛⲟⲙⲟⲥϣⲟ ϣⲏⲣⲉ ⲁⲓϫⲟⲟⲩ

ⲟⲡ ⲛⲁⲓ ⲙⲙⲉⲗⲉ ⲉⲧⲃⲉ ⲡⲉⲑⲃⲃⲓⲟ-ⲧⲏ ⲛⲉⲓⲛⲁⲧⲁ ϫⲓ ⲇⲁⲩⲉⲓⲇ ⲛⲁⲕ

ⲕⲟ ⲡⲉ ϩⲙⲡⲁⲑⲃ 15 ⲟⲛ ⲛⲥⲙⲟⲧ ⲉⲣⲉ

ⲃⲓⲟ- ⲛⲉϥϫⲁϫⲉ ⲡⲏⲧ

ⲁⲩⲱ ⲟⲛ ϫⲉ ϯⲛⲁ ⲛⲥⲱϥ ⲉϥⲱϣ

ⲧⲉⲗⲏⲗ ⲉϫⲙ ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ

ⲡⲉⲕϣⲁϫⲉ ⲛⲑⲉ ⲡⲱⲧ ⲛⲥⲁⲛⲁⲙⲡⲉⲛⲧⲁϥϭⲛ 20 ϫⲁϫⲉ ⲛⲧⲁⲧⲁ

ϩⲁϩ ⲛϣⲱⲗ ϩⲟⲟⲩ ⲁⲩⲱ ⲛ

ⲁⲩⲱ ⲙⲁⲣⲉⲡ ⲛⲁⲕⲧⲟⲓ ⲙⲡⲟⲩϣⲁϫⲉ ⲙⲡⲛⲟⲩ ⲱϫⲉⲛ-ⲧⲉ ϩⲗⲟϭ ϩⲛⲧⲉⲕ ⲇⲁⲩⲉⲓⲇ ⲙⲉⲛ ⲥⲱ

ⲧⲁⲡⲣⲟ ⲛⲑⲉ ⲛ 25 ⲙⲁⲧⲓⲕⲟⲥ ⲉϥ

ⲇⲁⲩⲉⲓⲇ ϫⲉ ⲁ ⲙⲓϣⲉ ⲟⲩⲃⲉ ⲛ

ⲛⲉⲕϣⲁϫⲉ ϩ ϫⲓϫⲉⲉⲩⲉ ⲉⲧⲟⲩ

ⲗⲟϭ ϩⲛⲧⲁϣⲟⲩ ⲟⲛϩ ⲉⲃⲟⲗ ⲉϥⲱⲃⲉ ⲉϩⲟⲩⲉ ⲑⲁⲣⲉⲓ ⲙⲡⲛⲟⲩ

ⲉⲟⲩⲉⲃⲓⲱ ϩⲛ 30 ⲧⲉ ⲉϥⲙⲓϣⲉ ⲉ

ⲣⲱⲓ- ϫⲱϥ ⲉⲧⲃⲉ ⲧⲉϥ

ⲇⲁⲩⲉⲓⲇ ⲅⲁⲣ ⲉϥ ⲡⲣⲟϩⲁⲓⲣⲉⲥⲓⲥ

ϣⲟⲟⲡ ⲙⲡⲣⲟ ⲉⲧⲉ ⲟⲩⲉⲛⲧⲁϥⲥ

ⲥⲱⲡⲟⲛ ⲛⲙ

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ⲉϩⲟⲩⲛ ⲉⲣⲟϥ- ⲧⲏⲣⲥ ⲙⲡϫⲁϫⲉⲛⲧⲟⲕ ϭⲉ ϩⲱ ⲛⲧⲉⲧⲉⲙⲗⲁⲁⲩ

ⲱⲕ ⲱ ⲡⲁ ϫⲓ ⲧⲏⲩⲧⲛ ⲛ

ϣⲏⲣⲉ ⲁⲣⲓϫⲁⲣ ϭⲟⲛⲥ -ϩⲏⲧ ⲛⲅⲱϣ 5 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ ⲟⲥ ϫⲉ ⲛⲧⲁϥϯ

ⲡⲱⲧ ⲛⲥⲁⲛⲁ ϭⲟⲙ ⲛⲛⲁⲡⲟⲥϫⲁϫⲉ ⲧⲁⲧⲁϩⲟ ⲧⲟⲗⲟⲥ ⲙⲙⲁⲧⲉ-ⲟⲩ ⲉⲧⲉ ⲙⲙⲉⲉⲩⲉ ⲡⲥⲱⲧⲏⲣ ⲱϣ

ⲛⲉⲉⲑⲟⲟⲩ ⲉⲧϯ 10 ⲉⲃⲟⲗ ϫⲉ ⲡⲉϯϫⲱ

ⲛⲙⲙⲁⲕ ⲁⲩⲱ ⲙⲙⲟϥ ⲛⲏⲧⲛ

ⲛⲛⲁⲕⲧⲟⲓ ⲙ ϯϫⲱ ⲙⲙⲟϥ ⲛⲟⲩ

ⲡⲟⲩⲱϫⲉⲛ ⲟⲛ ⲛⲓⲙ ϫⲉ ⲣⲟ

ϯⲛⲁⲗⲟϫϩⲟⲩ ⲛⲥⲉ ⲉⲓⲥ-ⲧⲙⲉϣϭⲙϭⲟⲙ 15 ⲏ ⲛⲅϫⲓ ⲛⲁⲕ ⲛⲧ

ⲉⲁϩⲉⲣⲁⲧⲟⲩ ⲥⲉ ⲙⲛⲧϫⲱⲱⲣⲉ

ⲛⲁϩⲉ ϩⲁⲣⲁⲧⲟⲩ ⲛ ⲓⲏⲥⲟⲩ ⲡϣⲏ

ⲛⲛⲁⲟⲩⲉⲣⲏⲧⲉ- ⲣⲉ ⲛⲛⲁⲩⲏ ⲡϫⲉ ⲁⲕⲙⲟⲣⲧ ⲛⲟⲩ ϫⲱⲱⲣⲉ ϩⲙⲡϭⲟⲙ ⲉⲡⲡⲟⲗⲉ 20 ⲡⲟⲗⲉⲙⲟⲥ ⲉϥ

ⲙⲟⲥ ⲉⲃⲟⲗ ϫⲉ ⲡ ⲥⲉⲣⲉⲙⲗⲁϩ ⲉⲃⲟⲗ

ⲛⲟⲩⲧⲉ ⲡⲉⲧϯ ⲙⲛⲡⲁⲙⲁⲗⲏⲕϭⲟⲙ ⲉⲡⲣⲱⲙⲉ ⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗⲉⲧⲟⲩⲏϩ ⲛⲥⲱϥ ϫⲉ ϩⲛⲧⲉⲩⲛⲟⲩ

ⲉϥⲙⲓϣⲉ ⲙⲛ 25 ⲛⲧⲁϥϫⲣⲟ ⲉⲡⲁ

ⲛⲉⲧⲙⲓϣⲉ ⲛⲙ ⲙⲁⲗⲏⲕ ϩⲓⲧⲙ

ⲙⲁϥ- ⲡⲡⲱⲣϣ ⲉⲃⲟⲗ

ⲁϥϫⲟⲟⲥ ⲅⲁⲣ ⲛⲛⲉ ⲛⲉⲛϭⲓϫ ⲙⲙⲱⲧⲟⲩⲏϩ ⲛⲥⲱϥ ⲩⲥⲏⲥ-ϫⲉ ⲁⲓϯ ⲧⲉⲝⲟⲩ 30 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲥⲓⲁ ⲛⲏⲧⲛ ⲉ ⲟⲟⲥ ϫⲉ ⲓⲏⲥⲟⲩ

ϩⲱⲙ ⲉϫⲛⲛϩⲟϥ ⲟⲩⲡⲣⲟⲫⲏ

ⲙⲛⲛⲟⲩⲟⲟϩⲉ ⲧⲏⲥ ⲡⲉ-ⲁⲩⲱ ⲉϫⲛⲧϭⲟⲙ ⲁⲗⲗⲁ ϯⲥⲱⲧⲙ

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ⲓⲁ

ⲉⲧⲉⲅⲣⲁⲫⲏ ⲉ ϭⲱⲃ ⲁⲗⲗⲁ ⲛϭⲟⲙⲥⲱϣ ⲉⲃⲟⲗ ϫⲉ ⲛ ϩⲓⲁⲅⲁⲡⲏ-ⲧⲁⲩⲕⲉⲧⲧⲏⲩ ⲙⲡⲣⲧⲣⲉⲛϭⲉⲛ

ⲧⲛ ⲉϩⲣⲁⲓ ⲉϫⲛⲧ ⲧⲥ ⲡⲁϣⲏⲣⲉ ⲉⲩ

ⲥⲛⲧⲉ ⲛⲛⲁⲡⲟⲥ 5 ⲧⲥⲁⲃⲟ ⲙⲙⲟⲕ ⲉ

ⲧⲱⲗⲟⲥ ⲙⲛⲛⲉⲡ ⲙⲓϣⲉ ⲉⲕⲙⲟⲩⲣⲣⲟⲫⲏⲧⲏⲥ- ⲙⲡⲇⲓⲁⲃⲟⲗⲟⲥ

ⲛⲧⲟⲕ ϩⲱⲱⲕ ⲉⲛⲉⲕⲟⲩⲉⲣⲏⲧⲉ

ⲡⲁϣⲏⲣⲉ ϩⲓⲧⲙ ⲙⲁⲩⲁⲁⲕ ⲉⲕⲡⲡⲱⲣϣ ⲉⲃⲟⲗ 10 ⲧⲱⲃϩ ϫltⲉgt ⲙⲡⲉⲣⲛⲛⲉⲕϭⲓϫ ⲉⲕⲉ ϫⲓⲧⲛ ⲉϩⲟⲩⲛ ⲉ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ ⲡⲓⲣⲁⲥⲙⲟⲥ ⲉⲕⲙⲁⲕ- ⲙⲟⲩⲣⲉ ⲉⲙⲡⲓ

ⲉⲕϣⲁⲛⲣϩⲟⲧⲉ ⲣⲁⲥⲙⲟⲥ ⲉⲣⲟⲕ

ϩⲏⲧϥ ⲙⲡⲛⲟⲩ 15 ⲙⲁⲩⲁⲁⲕ-ⲧⲉ ⲉⲕⲉⲉⲓ ⲉⲃⲟⲗ ⲟⲩⲛ ϩⲛϩⲃⲏⲩⲉⲉⲙⲓϣⲉ ⲙⲛⲛⲉⲕ ⲅⲁⲣ ⲉⲣⲉⲡⲣⲱⲙⲉ

ϫⲁϫⲉ ϩⲛⲟⲩϩⲓⲏ ϯ ⲙⲙⲟϥ ⲉⲣⲟⲟⲩⲉⲩⲉϭⲱⲧⲡ ϩⲁ ⲉϥⲙⲟⲩⲣ ⲙⲡⲇⲓⲁ

ⲧⲉⲕϩⲏ ⲛⲥⲁϣϥ 20 ⲃⲟⲗⲟⲥ ⲉⲣⲟϥ ⲙⲁⲩ

ⲛϩⲓⲏ- ⲁⲁϥ-ⲛⲉⲕϫⲁϫⲉ ⲉⲧϯ ⲟⲩⲥⲁ ⲛⲕⲟⲧⲥ ⲅⲁⲣ

ⲛⲙⲙⲁⲕ ⲛⲉ ⲙ ⲡⲉ ⲡⲇⲓⲁⲃⲟⲗⲟⲥⲙⲉⲉⲩⲉ ⲉⲧϯ ⲛⲙ ϣⲁϥⲉⲛ ϩⲉⲛϩ

ⲙⲁⲕ- 25 ⲃⲏⲩⲉ ⲅⲁⲣ ⲛⲁⲅⲁⲁⲓϯ ϭⲉ ⲛⲁⲕ ⲡⲁ ⲡⲏ ⲙⲡⲣⲱⲙⲉ

ϣⲏⲣⲉ ⲛⲟⲩϭⲟⲙ ϣⲁⲛⲧⲉϥⲉⲛⲧϥ

ⲉⲃⲟⲗ ϩⲓⲧⲙⲡ ⲉⲧϭⲟⲣϭⲥ ϩⲉⲛⲛⲟⲩⲧⲉ ⲧⲁⲣⲉⲕ ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ 30 ϣⲛϩⲧⲏϥ ⲛⲙⲁⲕ ⲧⲏⲣⲟⲩ- ⲛⲟⲩϫ ⲛϥⲧⲉϩⲛⲧⲁⲡⲛⲟⲩⲧⲉ ⲅⲁⲣ ⲡⲉⲕⲟⲩⲱϣ

ϯ ⲛⲁⲛ ⲁⲛ ⲛⲟⲩ ⲙⲛⲧⲁⲅⲁⲡⲏⲡⲛⲁ ⲙ ⲙⲛⲧ

ALIN SUCIU660

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ⲓⲃ

ⲛϥⲧⲱϩ ⲙ ⲉⲓⲧⲁ ⲉⲕϩⲙⲟⲟⲥ

ⲡⲉⲧⲥⲁϣⲉ ⲙⲛ ϩⲛⲧⲙⲏⲧⲉ ⲛ

ⲡⲉⲧϩⲟⲗϭ - ϩⲛⲣⲱⲙⲉ ϥⲓⲧⲱⲃϩ ϭⲉ ⲙⲡ ⲡⲉⲕⲣⲟⲟⲩϣ

ⲛⲟⲩⲧⲉ ⲡⲁϣⲏ 5 ⲙⲁⲩⲁⲁⲕ ⲉⲕⲣⲉ ϫⲛⲛⲉⲕⲉⲓ ϣⲁⲛⲛⲁⲩ ⲉϩⲱⲃ

ⲉⲛⲉϥϩⲁϭⲉ- ⲛⲓⲙ ⲙⲟϣⲧⲕⲉⲩⲉⲣϩⲁⲗ ⲅⲁⲣ ⲙⲡ ϫⲉ ⲉⲛⲉⲁⲕⲉⲛ

ⲣⲉϥϣⲙϣⲉ ⲡϫⲏ ⲉⲃⲟⲗ ϩⲙ

ⲛⲟⲩⲧⲉ ϩⲛϩⲉⲛ 10 ⲡⲉⲕⲃⲁⲗ-ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ ⲁⲩⲱ ⲙⲡⲣϫⲓ ⲗⲁ

ⲛⲟⲩⲧⲉ- ⲁⲩ ⲛϣⲁϫⲉ ⲛⲧⲉ

ⲛⲑⲉ ⲛⲁⲇⲁⲙ ⲗⲁⲁⲩ ⲉϩⲟⲩⲛ ⲉ

ⲛⲧⲁⲩⲉⲣ ⲣⲱⲙⲉ ⲉⲙϩⲁⲗ ⲙⲙⲟϥ ϩⲛ 15 ⲡⲉⲛⲉⲕⲃⲁⲗ ⲛⲁⲩ

ⲟⲩⲥⲙⲏ ⲙ ⲙⲛⲧ ⲉⲣⲟϥ ⲛⲧⲉⲛⲉⲕⲛⲟⲩⲧⲉ ⲁϥ ⲙⲁⲁϫⲉ ⲥⲟⲧⲙⲟⲩⲧⲉϩ ⲡⲉⲧϩⲟⲗϭ ⲛⲅϥⲓ ⲙⲡⲉϥⲛⲟ

ⲙⲛⲡⲉⲧⲥⲁϣⲉ- ⲃⲉ ⲛⲅⲧⲁⲗⲟϥ ⲉ

ⲣⲟⲉⲓⲥ ϭⲉ ϩⲱⲱⲕ 20 ϫⲱⲕ-ⲉⲧⲉⲙϯϩⲓⲛⲏⲃ ⲉⲧⲃⲉ ⲡϣⲁϫⲉ

ⲛⲛⲉⲕⲃⲁⲗ ⲣⲉⲕ ⲉⲧⲥⲏϩ ϫⲉ ⲉⲧⲉ

ⲣⲓⲕⲉ ⲛⲛⲉⲕⲃⲟⲩ ⲧⲛⲟ ⲛϩⲏⲏⲃⲉ

ϩⲉ ϫⲉ ⲉⲕⲉⲉⲣ ⲉϫⲛⲛⲉⲛⲟⲃⲉ ⲛ

ⲃⲟⲗ ⲛⲑⲉ ⲛⲟⲩ 25 ⲛⲉⲧϩⲓⲧⲟⲩⲱ

ϭⲁϩⲥⲉ ⲉⲃⲟⲗ ϩⲛⲟⲩ ⲧⲉⲛ ⲉⲧⲉⲧⲛϩⲁϭⲉ ⲁⲩⲱ ⲛ ⲱⲡ ⲙⲡⲉⲩϣⲱ

ⲑⲉ ⲛⲟⲩϩⲁⲗⲏⲧ ⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛⲉⲃⲟⲗ ϩⲛⲟⲩⲡⲁϣ- ⲛⲉ ⲉⲕϣⲁⲛ

ϩⲉⲛϩⲁⲣⲉϩ ⲛⲓⲙ 30 ⲱⲡ ⲙⲡϣⲱⲱⲧ

ϩⲁⲣⲉϩ ⲉⲡⲉⲕ ⲙⲡⲉⲧϩⲓⲧⲟⲩϩⲏⲧ ϩⲛϩⲓⲟ ⲱⲕ ϫⲉ ⲛⲟⲩⲕ

ⲟⲩⲉ ⲅⲁⲣ ⲛⲱⲛϩ ⲛⲉ ⲙⲉⲕⲕⲣⲓⲛⲉⲛⲉ ⲉⲃⲟⲗ ϩⲛⲛⲁⲓ- ⲛⲗⲁⲁⲩ ⲙⲉⲕ

661THE SERMO ASCETICUS

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Venice Marciana 192 fo 100r

ⲓⲅ

ϫⲓⲥⲉ ⲛϩⲏⲧ ⲉϫⲉⲛ ϩⲙⲡⲉⲕⲥⲙⲟⲧⲗⲁⲁⲩ ⲁⲗⲗⲁ ⲉⲣⲉⲡⲉⲕϩⲏⲧ

ϣⲁⲕϥⲓ ϩⲁϩⲱⲃ ⲟ ⲛⲑⲉ ⲛⲟⲩⲕⲱϩⲧ

ⲛⲓⲙ ⲉⲧⲃⲉ ⲧⲁ ⲉϩⲟⲩⲛ ⲉⲡⲛⲟ

ⲅⲁⲡⲏ ⲙⲡⲛⲟⲩ 5 ⲃⲉ-ⲧⲉ- ⲙⲡⲉⲣϣⲱⲡⲉ ⲉⲕ

ϣⲱⲡⲉ ⲛⲭⲣⲏⲥ ⲃⲏⲗ ⲉⲃⲟⲗ ϩⲙⲧⲟⲥ ⲡⲁϣⲏ ⲡⲉⲕϩⲏⲧ ϣⲱ

ⲣⲉ ϫⲉ ⲛⲉⲧⲟ ⲛ ⲡⲉ ⲛⲧⲟϥ ⲉⲕ

ⲭⲣⲏⲥⲧⲟⲥ ⲛⲉⲧ 10 ⲧⲟⲣϩ ϩⲛϩⲱⲃ

ⲛⲁⲟⲩⲱϩ ϩⲓϫⲙ ⲛⲓⲙ-ⲡⲕⲁϩ ⲁⲩⲱ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕϩⲏⲧ

ⲛⲃⲁⲗϩⲏⲧ ⲛⲉⲧ ⲉⲉⲣϫⲟⲉⲓⲥ ⲉⲣⲟⲕⲛⲁϣⲱϫⲡ ϩⲓ ⲁⲗⲗⲁ ⲁⲣⲓϫⲟⲉⲓⲥ

ϫⲱϥ- 15 ⲛⲧⲟϥ ⲉⲡⲉⲕ

ⲁⲩⲱ ϫⲉ ⲧⲁⲅⲁⲡⲏ ϩⲏⲧ-ϣⲁⲥⲉⲣⲭⲣⲏⲥ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛ

ⲧⲟⲥ ⲉϥϫⲱ ⲙ ⲥⲁⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲟⲥ ϫⲉ ⲉⲕϣⲁⲛ ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ 20 ϩⲏⲧ ⲟⲩⲁϩϥ ⲛ

ⲁⲣⲓⲭⲣⲏⲥⲧⲟⲥ ⲥⲱⲕ-ϩⲓⲃⲁⲗϩⲏⲧ ⲧⲁ ⲙⲡⲉⲣⲥⲱⲧⲙ ⲛⲥⲁⲣⲉⲕϩⲉ ⲉⲡⲉⲟⲟⲩ ⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲡⲛⲟⲩⲧⲉ- ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲙⲡⲉⲣϣⲱⲡⲉ ⲛⲑⲉ 25 ϩⲏⲧ ⲛⲧⲟϥ ⲥⲱ

ⲛⲛⲉⲓϣⲟⲛⲧⲉ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲧⲣⲏⲧ ϩⲓϫⲛⲛ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕ

ⲧⲟⲟⲩ ⲉⲧⲉ ⲡⲛⲟⲩ ϩⲏⲧ ⲉⲉⲣⲛⲟⲩⲧⲉ

ⲧⲉ ⲡⲉϣⲱⲡⲉ ⲛⲁⲕ ⲁⲗⲗⲁⲛⲧⲟϥ ⲛⲑⲉ ⲛⲟⲩ 30 ⲙⲁⲣⲉⲡⲉⲕϩⲏⲧ

ⲕⲁϣ ⲉϥⲣⲏⲧ ϩⲓ ⲛⲧⲟϥ ⲥⲱⲧⲙϫⲛⲟⲩⲙⲟⲟⲩ ⲉⲧⲉ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ-ⲡⲛⲟⲩⲛ ⲡⲉ ⲕⲟⲩⲱϣ ⲉⲥⲱⲧⲙ

ϣⲱⲡⲉ ⲉⲕⲙⲟⲧⲛ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ

ALIN SUCIU662

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Venice Marciana 192 fo 100v

ⲓⲇ ⲓⲁ

ⲡⲁϣⲏⲣⲉ ⲛⲅ ⲉⲡϫⲓⲛϫⲏ-ⲛⲁⲟⲩⲱϣ ⲁⲛ ⲁⲩⲱ ⲟⲛ ϫⲉ ⲁⲛltⲁgt

ⲉⲥⲱⲧⲙ ⲛⲥⲁ ⲁⲛⲟⲙⲓⲁ ϫⲓⲥⲉ

ⲛⲉⲕⲟⲩⲱϣ ⲉⲧⲁⲁⲡⲉ ⲁⲩϩⲛⲅⲥⲱⲧⲙ ⲛⲥⲁ 5 ⲣⲟϣ ⲉϫⲟⲓ ⲛ

ⲡⲛⲟⲩⲧⲉ- ⲑⲉ ⲛⲟⲩⲉⲧⲡⲱ

ⲡⲟⲩⲱϣ ⲙⲡⲛⲟⲩ ⲉⲥϩⲟⲣϣ -ⲧⲉ ⲡⲉ ϩⲁⲣⲉϩ ⲉ ⲧⲉⲛⲛⲁⲩ ⲅⲁⲣ ϫⲉ

ⲛⲉϥⲉⲛⲧⲟⲗⲏ ⲉⲣϣⲁⲛⲡⲣⲱ

ⲉⲕϣⲁⲛϩⲁⲣⲉϩ 10 ⲙⲉ ⲧⲟϭϥ ⲉⲡⲛⲟⲩ

ⲅⲁⲣ ⲉⲛⲉϥⲉⲛⲧⲟ ⲧⲉ ϣⲁϥⲗⲟ ⲉϥ

ⲗⲏ ⲕⲛⲁϣⲱ ϩⲟⲣϣ ⲛⲛⲟⲃⲉⲡⲉ ⲉⲟⲩⲉⲛϭⲟⲙ ϣⲁⲣⲉⲡϣⲁϫⲉ

ⲙⲙⲟⲕ ϩⲛⲛⲉⲕ ⲙⲡⲥⲱⲧⲏⲣ

ϩⲃⲏⲩⲉ ⲧⲏⲣⲟⲩ 15 ϫⲱⲕ ⲉⲃⲟⲗ ⲉ

ⲁⲩⲱ ⲡⲉⲕϩⲱⲃ ϫⲱϥ ϫⲉ ⲉⲧⲉ

ⲛⲁϣⲱⲡⲉ ⲛ ⲧⲛϣⲁⲛϭⲱ ϩⲙ

ⲥⲱⲧⲡ ϫⲉ ⲛⲉϥ ⲡⲁϣⲁϫⲉ ⲧⲉⲉⲛⲧⲟⲗⲏ ⲛⲥⲉ ⲧⲛⲛⲁⲥⲟⲩⲉⲛ ⲧ

ϩⲟⲣϣ ⲁⲛ- 20 ⲙⲉ ⲁⲩⲱ ⲧⲙⲉ

ⲉϥⲱϣ ⲉⲃⲟⲗ ⲟⲛ ⲛⲁⲉⲣⲧⲏⲩⲧⲛ

ϫⲉ ⲁⲙⲏⲓⲧⲛ ϣⲁ ⲛⲣⲙϩⲉ-ⲣⲟⲓeuroⲟⲩⲟⲛ ⲛⲓⲙ ⲉϥϫⲱ ⲙⲙⲟⲥ

ⲉⲧϩⲟⲥⲉ ⲁⲩⲱ ⲉ ϫⲉ ⲡⲛⲟⲩⲧⲉ ⲛⲁ

ⲧⲟⲧⲡ ⲁⲩⲱ 25 ⲉⲣⲧⲏⲩⲧⲛ ⲛⲁⲛⲟⲕ ϯⲛⲁϯ ⲉⲙ ⲣⲙϩⲉ ⲉⲛⲉⲧⲛ

ⲧⲟⲛ ⲛⲏⲧⲛ - ⲛⲟⲃⲉ ⲉⲃⲟⲗⲁⲩⲱ ⲟⲛ ϥⲱϣ ϫⲉ ⲡⲛⲟⲩⲧⲉ

ⲉⲃⲟⲗ ⲟⲩⲃⲉ ϩⲟⲓⲛⲉ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲡ

ⲉⲩϩⲟⲥⲉ ⲉⲡϫⲓⲛ 30 ⲣⲱⲙⲉ-ϫⲏ ⲛⲑⲉ ⲉⲧ ⲉⲃⲟⲗ ϫⲉ ϥⲥⲏϩ ϫⲉ

ⲥⲏϩ ϫⲉ ⲁϩⲣⲟⲟⲩ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲛⲛⲉⲧϩⲟⲥⲉ ⲥⲉϩⲟⲥⲉ ⲛⲉⲧⲟⲩⲧⲃⲃⲟ

663THE SERMO ASCETICUS

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Oxford Bodleian Library MS Copt F 157(P)r

TRANSLATION

[A] Unknown number of lines missing

7 [ ] and do not quarrel about anything10 [Do] not be hard [so that] you do not die before

your [time]54

11 [Do not] be O [my] son [ ]

Unknown number of lines missing21 [ ] [run immediately from] all [these things] [Do not] be

[ ] O my [son] but be [meek] for the [meek will] inheritthe earth55

Unknown number of lines missing23 [ ] and [the] Devil [will not have] power [over you] Be

[calm] and humble with all people

[A] BnF Copte 1321 fo 87r + BnF Copte 1332 frag 42Cv

c20 lines missing c20 lines missing[ ] [ ] [ⲁⲩⲱ ⲛϩⲟⲙⲟⲟⲩ][ⲕ]ⲁ ⲣⲡⲟⲥ ϥ [ⲛⲁⲧ] ⲥⲓⲟⲛ [ ⲧⲉⲛⲟⲩ]ⲃⲃⲟϥ- ⲁⲩⲱ [ⲛⲟⲩⲟⲉⲓϣ]ⲁ [ⲅ]ⲱⲛⲓⲍⲉ ϭ [ⲉ] ⲡⲁ ⲛⲓⲙ[ ϣⲁⲉⲛⲉϩ]ϣⲏⲣⲉ ⲧⲁⲣⲉⲕ ⲛⲉⲛ[ⲉϩ ϩⲁ]ϭⲱ ϩⲛⲛⲁⲡⲧⲃ ⲙⲏ [ⲛ-]ⲃⲟ ⲧⲏⲣⲟⲩ ⲉⲓⲧⲉ ϩⲛⲛⲉⲕⲃⲁⲗⲉⲓⲧⲉ ϩⲙⲡⲉⲕ

ϩⲏⲧ ⲧⲁⲣⲉⲕⲉⲓ[ⲉⲧ]ⲉ ⲕⲁⲣⲭⲏⲛⲑⲉ ⲛⲛⲉⲓⲕⲟⲩⲓ

ⲛϣⲏⲣⲉ ⲛⲧⲁmargin

54 Eccles 71755 Matt 55

ALIN SUCIU664

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24 Look at [your] teacher how [he] walked [in] humbleness[setting] for us [a model] so that [ ]56

[B] Unknown number of lines missing28 [Look at] Isaiah [crying] out and [saying] lsquo[Our] entire

righteousness is like [a] menstrual ragrsquo57 [before] you29 [And our] Lord [instructed] those [who followed] him lsquoIf

you [do] every[thing] that [has been] ordered [to you] [ ]58

Unknown number of lines missing29a Look at the tax collector my [son] whom God praised for

his humbleness31 Walk in poverty my [son] for [the] poverty [humbles] the

person59 Do not [ ] [ ] according to the [commandment] of[Christ] so that you [devote yourself to] God [and] God [ ] you

32 Devote yourself to [God] [ ] his sweetness and you will[know his] wish

One leaf missing[C] 38 [Sitting] in your cell be like a master-pilot who steers

his ship60 observing the wind from which side it comes to youwhether comes the good wind or comes the bad wind Be strongin the battle and cry out lsquoArise north wind and come southwind and blow in my garden so that my spices give scentrsquo61

39 Sitting in your cell my son do not be like a judge40 Do not weary of praying and you will be heard41 While you are in a labour look for rest42 My son give yourself to God with all your strength so that

he fights for you62 protects you gives you power and fights withthose who fight against you For you shall not be able to do any-thing apart from God but if the person supplicates God thenGod gives him power watches him fills him with wisdom andunderstanding and leads him with his counsel63

[B] BnF Copte 1321 fo 87v + BnF Copte 1332 frag 42Cr

[C] Venice Marciana 192 fo 99r (p 1)

56 1 Pet 22157 Isa 64558 Luke 171059 Prov 10460 Cf 4 Macc 7161 S of S 41662 Cf Exod 141463 Cf Ps 7224

665THE SERMO ASCETICUS

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43 Sitting in your cell do not be wandering forth Pay atten-tion [D] how you sit Do not become like a beast that hastens afterthe person but rather be the person who drives the beast Sittingin your cell have a guard to you Do not have the body in the cellwhile your heart is in Egypt but make your body a temple ofGod64 and strengthen your thoughts so that you obtain for your-self the stable thought

43a Sitting in your cell do not let your mind exalt with you orexalt yourself by the deliberation of your mind65 or praise your-self alone for God detests those who praise themselves alone66

but he looks upon the prayer of those who are humble67 Sittingin your cell do not have any fetters It is sufficient (to do) foreach day its works68 so that you remain calm Guard yourself notto commit sin Sitting in your cell persist in your prayers fastsand the fight of your heart so that you abide in the things that be-long to the purity of the heart for without peace and holiness [E]no one will see God69

44 Sitting in your cell if a brother brings reports against youdo not let your heart be concerned with them so that you remaincalm and your heart remains quiet for many are the thoughts ofthe cell

45 Sitting in the cell keep recitation in your mouth If youstop put a guard to you or else you are led astray so that you re-main in the pure things and the Holy Spirit befriends you Sittingin your cell seek after the blameless thought and the thought ofGod makes him a member of your household so that he over-comes all the thoughts that fight against you For the thought ofGod which is the reason is the king of the passions70

46 Sitting in your cell fight against yourself so that you obtainthe grace of the cell for the cell has grace

[D] Venice Marciana 192 fo 99v (p 2)[E] Naples National Library IB9 fo 52r (p 3)

64 Cf 1 Cor 31665 Sir 6266 1 Clement 30667 Ps 1011868 Cf Matt 63469 Cf Heb 121470 Cf 4 Macc 17 13 182 The idea that reason rules over passions is

based on 4 Macc 11 ff

ALIN SUCIU666

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47 Sitting in your cell do not teach yourself to pine for a persondo not let a person wait for you and also do not wait for a person sothat you remain calm but because of the commandment of Godsupport those who come to you If a brother [F] spends a Sundaywith you support him because of the commandment of God If abrother comes to the monastery71 while you are in it support himuntil he finds a cell because of the commandment of God And doaccording to your capacity that which depends on you for you alsoif you go to a monastery you want to be helped For this is the com-mandment of God and these are the works of the cell my son

48 If you come out from the cell be careful72 so that you donot bring out the laden ship and empty it and you do not walk bythe sight of your eyes and the hearing of your ears Stay safe myson and let all the things that you see be profitable to you so thatyou return calm to your cell

49 Sitting in your cell my son have constantly the thought ofGod in your heart and his fear shall encircle you

50 For the fear of God drives out from the soul all sin corrup-tion and transgression

51 The one who has obtained the fear of God has obtained allgrace The one who has the fear of God has [G] treasuries filledwith all good things For the fear of God delivers the person fromsin and it is in the fear of God that everyone turns away from evil

52 Sitting in your cell keep the judgement before you and per-form the things of life Gird yourself about your loins with theteaching73 and you shall trample upon your bruised enemies

53 Do not be undisciplined my son but fear God and keep hiscommandments74

54 My son do not be the slave of your cowardice75 for humanglory Guard yourself against vainglory or else God shall scatteryour bones76

[F] Naples National Library IB9 fo 52v (p 4)[G] Naples National Library IB9 fo 53r (p 5)

71 Literally lsquomountainrsquo a word which designates a monastery or a monas-tic settlement

72 Literally lsquohold your heartrsquo73 Cf Eph 61474 Eccles 121375 Literally lsquoof his cowardicefearrsquo The Qasr el-Wizz fragment has lsquoof his

desire and his fearrsquo The Sahidic text is perhaps corrupted at this point theGreek reads μὴ γίνου δοῦλος τοῦ θελήματος σου ἕνεκα δόξης ἀνθρωπίνης

76 Cf Ps 526 Ezek 65

667THE SERMO ASCETICUS

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55 Do your entire work for God77 for God is not unjust to re-ward you according to your work78

56 Cleanse your heart my son so that God listens to youimmediately

56a Present yourself approved to God79

57 Do not restrain yourself and strive day after day and do notbe negligent so that your time does not cease from you and youcurse the day you were born

58 I bid you my son [H] do not walk with a person fromwhom you will not profit so that you do not fall upon your faceDo not walk with an angry person80 Do not befriend a slandererDo not walk with a drunkard Do not befriend an irascible personDo not walk with a garrulous person so that you become meekfor the meek will inherit the earth81 Do not befriend a hasty per-son Do not walk with a person who is friend with a woman or achild nor be friends with a woman Do not walk with someoneyounger than you so that you are not confused and do notgo backwards

59 If you make a friend let him be a believer a personwhose work surpasses yours a God-loving person a personwho does not look at the things of this world for it is thethings of this world that separate the person from God Do notbe friends with a person on account of the things of this worldfor it is the things of this world that separate the personfrom God

60 Rather be friends with a God-loving pauper a humble pau-per a hospitable pauper a pauper girded with the fear of God apauper who carries the cross a pauper who gives heed to God andhas a guard on his mouth82

61 My son befriend [I] everyone who fears God and keeps hiscommandments83

[H] Naples National Library IB9 fo 53v (p 6)[I] Naples National Library IB9 fo 54r (p 7)

77 Cf Col 32378 Following the Qasr el-Wizz fragment codex MONBON has lsquoyour heartrsquo

Cf Heb 61079 2 Tim 21580 Cf Prov 222481 Matt 5582 Cf Ps 140383 Cf Eccles 1213

ALIN SUCIU668

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62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

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67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

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67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

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70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

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73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

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Page 12: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

writings of Paul of Tamma which have literary connections withthose of Stephen the Theban contain quotations from and allu-sions to the Acts of Paul and Thecla (CANT 211III) the Acts ofAndrew and Matthias in the City of the Cannibals (CANT 236)the Physiologus (CPG 3766) and the Apocalypse of Paul (CANT325)37 The fact that Paul mingled biblical and paracanonicalsources has even made some modern scholars speculate that hedid not represent mainstream monasticism but rather a solitaryform of asceticism which the church could not control38

Stephen the Theban who probably wrote not very long afterAthanasius penned his thirty-ninth festal letter used in his turnin the Sermo asceticus several extra-canonical texts including 6Ezra39 and 1 Clement In the following pages I will investigate

from this period date the so-called commentary on the Apocalypse attributedto Cyril of Alexandria (clavis coptica 0107) and the homily on the Twenty-Four Elders of the Apocalypse by Ps-Cyril of Jerusalem (clavis coptica 0560)On the use of the Apocalypse of John in Coptic Egypt see C Askeland lsquoTheSahidic Apocalypse in Early Islamic Egyptrsquo in M Sigismund M Karrer andU Schmid (eds) Studien zum Text der Apokalypse (Arbeiten zur neutestamen-tlichen Textforschung 47 Berlin and Boston Walter de Gruyter 2015) pp271ndash87

37 Paul of Tamma quotes from the Acts of Paul in De humilitate 10 (claviscoptica 0252) see D Brakke lsquoThe Making of Monastic Demonology ThreeAscetic Teachers on Withdrawal and Resistancersquo Church History 70 (2001) pp19ndash48 at 41 and D Bumazhnov lsquoReigentanz der zweuroolf Tugenden in der Seeleeines Demeuroutigen Eine Plotinreminiszenz bei dem koptischen Meuroonch Paulusvon Tamma Zum Problem der Traditionszuordnungen im freurouhen euroagyptischenMeuroonchtumrsquo in D Bumazhnov (ed) Christliches euroAgypten in der speuroatantikenZeit Akten der 2 Teuroubinger Tagung zum Christlichen Orient (7ndash8 Dezember2007) (Studien und Texte zu Antike und Christentum 79 Teuroubingen MohrSiebeck 2013) pp 93ndash111 at 101 n 38 Furthermore Paul alludes to theActs of Andrew and Matthias in De cella 117 (clavis coptica 0251) In De cella110 he refers to the Physiologus as Philippe Luisier has demonstrated in lsquoPaulde Tamma Lettre sur la cellule Une traduction francaisersquo in A Bastit-Kalinowska and A Carfora (eds) Vangelo trasmissione verita Studi in onore diEnrico Cattaneo nel suo settantesimo compleanno (Oi Christianoi 15 Trapani Ilpozzo di Giacobbe 2013) pp 265ndash83 at 268 Finally in De cella 2 Paul ofTamma mentions the Acherusian Lake which appears in several apocryphaltexts including the Book of Adam the Apocalypse of Paul and the Apocalypseof Peter see K P Copeland lsquoSinners and Post-Mortem ldquoBaptismrdquo in theAcherusian Lakersquo in J N Bremmer and I Czachesz (eds) Apocalypse ofPeter (Studies on Early Christian Apocrypha 7 Leuven Peeters 2003) pp91ndash107 at 103ndash4

38 L S B MacCoull lsquoPaul of Tamma and the Monastic PriesthoodrsquoVigiliae Christianae 53 (1999) pp 316ndash19 Brakke lsquoThe Making ofMonastic Demonologyrsquo

39 The quotation from 6 Ezra is analysed in A Suciu lsquoA Quotation from 6Ezra in the Sermo asceticus of Stephen the Thebanrsquo forthcoming in Apocrypha29 (2018)

639THE SERMO ASCETICUS

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the quotations from and references to 1 Clement in the Sermoasceticus As I will argue the quotations from 1 Clement are ofprime importance for establishing the original language of ourtext I hope that this research may bring some fresh ideas to theold debate concerning the priority of Coptic or Greek originalsfor certain Egyptian ascetic writings I will try to make this issueclearer before proceeding to the analysis of the select passages

It is notorious that in the absence of proper historical docu-mentation it is difficult to decide whether a text was originallycomposed in Greek or in Coptic solely on a linguistic basisSuffice to mention in this regard the failure of Rene Draguet todemonstrate that there is an early Coptic stratum detectable insome Greek ascetic texts like Athanasiusrsquo Life of Anthony (CPG2101) the Historia Lausiaca (CPG 6036) and the Asceticon ofIsaiah of Scetis40 Another way to establish the original languagein which a literary work was written is by examining the biblicalquotations However this method remains highly contentious be-cause translators usually adjusted quotations in order to conformthem to the version of the Bible in the target language It is there-fore not surprising to discover that the biblical quotations followthe Greek version of the Bible in Greek texts and the Coptic ver-sion in Coptic translations of the same works This adjustment ofbiblical quotations during the translation process constitutes aserious obstacle when we tackle the question of Greek versusCoptic originals

However the situation changes when we deal with quotationsfrom extra-canonical writings As these quotations are usuallymuch harder to identify than those from biblical texts translatorsand copyists could not adapt them so easily to the target languageConsequently they may shed a good deal of light on the questionof the original language of some Egyptian texts that exist both inGreek and in Coptic and whose original language is otherwise

40 R Draguet La Vie primitive de saint Antoine conservee en syriaque(CSCO 417ndash18 Scriptores syri 183ndash4 Louvain Secretariat du CorpusSCO1980) vol 2 pp 100ndash112 Draguet lsquoLe Chapitre de lrsquoHistoire Lausiaque surles Tabennesiotes derive-t-il drsquoune source coptersquo Le Museon 57 (1944) pp53ndash145 and 58 (1945) pp 15ndash95 Draguet lsquoUne nouvelle source copte dePallade Le ch VIII (Amoun)rsquo Le Museon 60 (1947) pp 227ndash55 Draguet LesCinq recensions de lrsquoAsceticon syriaque drsquoabba Isaıe 4 vols (CSCO 289ndash90 293ndash4 Scriptores syri 120ndash3 Louvain Secretariat du CorpusSCO 1968) vol 3pp 44ndash72

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difficult to establish Stephen the Thebanrsquos Sermo asceticus ishighly relevant in this context because it quotes directly from anon-canonical text ie 1 Clement which has survived both inGreek and in Coptic (Akhmimic) allowing thus a proper com-parative study As we will see the evidence that can be gleanedfrom this comparison leans heavily in favour of a Coptic originalof the Sermo asceticus

In sectsect25ndash8 Stephen the Theban uses 1 Clement 171ndash6 in a dis-cussion about the humility of the saints mentioned in Jewishscriptures In this context he quotes an apocryphal saying ofMoses which appears in 1 Clement 17641 As this portion of thetext is lost in Sahidic because of the fragmentary state of themanuscripts I will refer here only to the Greek version of theSermo asceticus

Clement of Alexandria also quotes this apocryphal saying ofMoses in his fourth book of the Stromata (CPG 1377) under theform ἐγὼ δέ εἰμι ἀτμὶς ἀπὸ χύτρας43 However in view of the factthat Stephen obviously knew 1 Clement since he quotes from itelsewhere in the Sermo asceticus there can be no doubt that theApostolic Father was his immediate source

1 Clement 17642 Sermo asceticus 27

Ἐγὼ δέ εἰμι ἰσχνόφωνος καὶβραδύγλωσσος καὶ πάλινλέγει Ἐγὼ δέ εἰμι ἀτμὶςἀπὸ κύθρας

πρόσεχε Μωϋσῇ λέγοντιἰσχνόφωνος εἰμι καὶ ἀτμὶς ἐκτῆς χύτρας

lsquoBut I am weak of speech andslow of tonguersquo And he saysagain lsquoBut I am smoke from the potrsquo

Pay attention to Moses who sayslsquoI am weak of speech and smokefrom the potrsquo

41 The quotation was identified for the first time by M Aubineau Homeliespascales (cinq homelies inedites) (Sources chretiennes 187 Paris Les Editionsdu Cerf 1972) p 240

42 Greek text from J B Lightfoot The Apostolic Fathers part 12 Clementof Rome (London Macmillan 1890) p 65

43 See Clement Stromata IV171064 in Clemens Alexandrinus vol 2Stromata Buch IndashVI ed O Steuroahlin and L Freurouchtel (GCS 52 BerlinAkademie-Verlag 1985) p 295

641THE SERMO ASCETICUS

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Given that this passage could not be traced to any canonicaltext some of the scribes who copied the Sermo asceticus musthave found it suspicious Thus it is omitted in the codex LavraΓ8 but also in the Arabic and Ethiopic versions which can ultim-ately depend at this point on a textual tradition represented by theAthonite manuscript

In Sermo asceticus sect71 Stephen warns the monk against rashjudgement In ascetic literature judging others is strictly forbid-den not only because it goes against the teaching of the Scriptures(cf Matt 71 Luke 637 41 John 87 Ro 21 etc) but also be-cause one of the cardinal virtues of the solitary monk is humilityand mourning over onersquos own sins Judging others is actually ademonic temptation meant to disturb the hesychia the peace ofmind As Graham Gould adroitly writes the lsquonumber of storiesillustrating the necessity of not judging others and the urgencywith which abstaining from judgement was commended confirmsthe importance of the problem of judgementrsquo for the earlyEgyptian monks44 It is in this context that Stephen the Thebanquotes from what he calls lsquothe written wordrsquo Notably the Sahidicand the Greek texts are different at this point albeit they expressthe same idea

Sermo asceticus 71 (Sahidic) Sermo asceticus 71 (Greek)

ⲉⲧⲃⲉ ⲡϣⲁϫⲉ ⲉⲧⲥⲏϩ ϫⲉ

ⲉⲧⲉⲧⲛⲟ ⲛϩⲏⲏⲃⲉ ⲉϫⲛⲛⲉⲛⲟⲃⲉ

ⲛⲛⲉⲧϩⲓⲧⲟⲩⲱⲧⲉⲛ ⲉⲧⲉⲧⲛⲱⲡ

ⲙⲡⲉⲩϣⲱⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛ ⲛⲉ

χάριν τοῦ λόγου τοῦγεγραμμένου πενθήσατε ἐπὶ ταῖςταλαιπωρίαις ἀλλήλων καὶλογίζεσθε ὅτι τὰ ὑστερήματααὐτῶν ὑμῶν ἐστιν

( ) because of the written wordlsquoMourning over the sins of yourneighbours you are counting theirshortcomings to be yoursrsquo

( ) because of the written wordlsquoMourn over the miseries of oneanother and reckon that theirshortcomings are yoursrsquo

44 G Gould The Desert Fathers on Monastic Community (Oxford EarlyChristian Studies Oxford Clarendon Press 1993) p 123

ALIN SUCIU642

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In fact the passage offers a direct quotation from 1 Clement26 As this part of 1 Clement is preserved in Greek but also intwo Akhmimic Coptic manuscripts we can analyse it in both lan-guages Interestingly while the Greek Sermo asceticus does notcorrespond to the original text of 1 Clement the Sahidic followsexactly what we find in the Akhmimic version

Albeit written in different dialects the quotation from 1Clement in the Sahidic Sermo asceticus and the parallel Akhmimictext are lexically and syntactically identical which cannot beexplained as a mere accident By contrast the Greek Sermo asceti-cus diverges so much from the original text of 1 Clement that itcannot under any circumstances be called a quotation of it des-pite the fact that this is precisely what it claims to be

Furthermore while the quotation in the Greek Sermo asceticusdiffers from the original 1 Clement it presents several featureswhich seem to indicate that it is a translation from the CopticThus the word order does not follow the original Greek text of 1Clement but the Coptic placing the verb at the beginning of eachclause of the quotation rather than at the end the verb λογίζομαιlsquoto count to reckonrsquo seems to be rather a translation of theCoptic ⲱⲡ than a synonym of κρίνω which is used by Clement in

1 Clement 26 (Akhmimic)45 1 Clement 26 (Greek)46

ⲉⲧⲉⲧⲛⲣ ϩⲏⲃⲉ ⲁϫⲛⲛⲛⲁⲃⲉ

[ⲛⲛⲉⲧ]ϩⲓⲧⲟⲩⲱⲧⲛⲉ ⲉⲧⲉⲧⲛⲱⲡ

ⲙⲡⲟⲩϣⲧⲁ ϫⲉ ⲛⲱⲧⲛⲉ ⲛⲉ

ἐπὶ τοῖς παραπτώμασιν τῶνπλησίον ἐπενθεῖτε τὰὑστερήματα αὐτῶν ἴδια ἐκρίνετε

Mourning over the sins of yourneighbours you are counting theirshortcomings to be yours

You mourned over the trespassesof your neighbours you judgedtheir shortcomings to be yours

45 C Schmidt Der erste Clemensbrief in altkoptischer euroUbersetzung (Texte undUntersuchungen 321 Leipzig J C Hinrichs 1908) p 33 F ReurooschBruchsteuroucke des ersten Clemensbriefes nach dem achmimischen Papyrus derStrassburger Universiteuroats- und Landesbibliothek mit biblischen Texten derselbenHandschrift (Strasbourg Schlesier amp Schweikhardt 1910) p 5

46 Lightfoot The Apostolic Fathers part 12 pp 18ndash19

643THE SERMO ASCETICUS

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his letter the conjunction ὅτι stands for the Coptic ϫⲉ and doesnot appear in the parallel passage of 1 Clement in Greek

If a Greek original of the Sermo asceticus is admitted then onemust suppose that the translator into Coptic either knew byheart 1 Clement or went through the pain of searching for thesource of the quotation found it and adapted it according to theCoptic version of this writing However such a possibility mustbe excluded from the outset because as we have seen the quota-tion in the Greek Sermo asceticus does not correspond to the par-allel passage in 1 Clement making it difficult for the translator toidentify its source

One additional remark is in order here concerning the shift intense between the Coptic and the Greek texts of the Sermo asceti-cus at the beginning of the quotation The quotation in Greek fea-tures an imperative whereas the Sahidic is a focalizedcircumstantial clause If we hypothesize that the Greek is in fact atranslation of the Coptic it is apparent that this discrepancy isdue to the fact that the Greek translator failed to identify thequotation from 1 Clement and tried to adapt the text according toJames 49 and 51 which must have sounded more familiarταλαιπωρήσατε καὶ πενθήσατε καὶ κλαύσατε (49) κλαύσατεὀλολύζοντες ἐπὶ ταῖς ταλαιπωρίαις ὑμῶν (51)

Because the translators could not find its source this passagefrom 1 Clement was problematic for the ancient translators of theSermo asceticus For example while keeping the imperative clauseof the Greek text the Arabic translator (or a later scribe) misat-tributed the quotation to Paul

as it is written in Paul lsquoCry over your sins of one another and as toyour shortcomings consider that they are yoursrsquo

In its turn the Geiez version mentions that the text appears lsquointhe Lawrsquo (በውስተ ሕ[ግ])

EMML 4493 fo 104v col C lines 32ndash6

በከመ ጽሑፍ በውስተ ሕ[ግ] ኢትርኣዩ ኣበሳ ቢጽክ[ሙ] በበይናቲክሙ ወሐል[ዩ] ሕፀፀክሙ ከመ ለክሙ ይእቲ

as it is written in the Law lsquoDo not see the sin of each another andconsider your deficiency as it is yoursrsquo

It is thus obvious that the quotation from 1 Clement 26 was chal-lenging not only for the Greek translator but also for those who

ALIN SUCIU644

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rendered the Sermo asceticus into Arabic and Geiez As to theGeorgian this version does not contain the portion of the textthat interests us here Because none of the translators was able tofind the source of the quotation they all tried to explicate thetext as can be judged from the fact that each version gives a dif-ferent text at this point It is only the Sahidic that follows ad lit-teram the Coptic version of 1 Clement

Furthermore in sect43 b which is extant only in Sahidic Stephenthe Theban refers again to 1 Clement this time to 306 lsquoGoddetests those who praise themselves alonersquo47 Unfortunately asthis paragraph of the Sermo asceticus does not appear in Greekwe cannot compare properly the two texts Nevertheless we canobserve again that the Sahidic obviously depends on the Copticversion of 1 Clement

In the light of this evidence it is tempting to speculate thatStephen the Theban wrote the Sermo asceticus in Coptic and ei-ther used the Akhmimic version of 1 Clement or more likely alost Sahidic version which served as a model for the Akhmimictext Thus we can propose a Coptic original of the Sermo asceticus

1 Clement 306 (Greek)48 1 Clement 306(Akhmimic)49

Sermo asceticus43b (Sahidic)

αὐτεπαινετοὺς γὰρμισεῖ ὁ θεός

ⲡⲛⲟⲩⲛⲧⲉ ⲅⲁⲣ ⲙⲁⲥⲧⲉ

ⲛⲛⲉⲧⲧⲙⲁⲓeuroⲟⲙⲙⲁⲩ ⲟⲩⲁⲉⲉⲧⲟⲩ

ⲡⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲛⲛⲉltⲧgtⲧⲙⲁⲓⲟ

ⲙⲙⲟⲟⲩ ⲙⲁⲩⲁⲁⲩFor God detests thosewho praise themselves

For God detests thosewho praise them-selves alone

God detests thosewho praise them-selves alone

47 Remarkably the same passage appears in an ascetic text attributed toPachomius De monacho iniuriae memore (CPG 23541) see L T Lefort Œuvresde S Pachome et de ses discιples 2 vols (CSCO 159ndash60 Scriptores coptici 23ndash4Louvain Imprimerie orientaliste L Durbecq 1956) vol 1 p 3 ⲡⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉⲙⲡⲉⲧⲧⲙⲁⲓeuroⲟ ⲙⲙⲟϥ ⲟⲩⲁⲁϥ (lsquoGod detests whoever praises himself alonersquo)

48 Lightfoot The Apostolic Fathers part 12 p 9749 Schmidt Der erste Clemensbrief p 80

645THE SERMO ASCETICUS

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from which derive the other versions according to the followingstemma

My philological argument remains to be re-evaluated once weunderstand better the fourth-century social and historical contextin which ascetics like Stephen the Theban wrote Nevertheless itis perhaps time to challenge the conventional view according towhich most if not all monastic literary productions of the periodwere written in Greek Thus even in cases such as the Lives ofPachomius or the letters of Antony which were at least originallyaddressed to audiences that spoke Coptic scholars have preferredto postulate Greek originals50 This position primarily rests onthe assumption that during the fourth century and later nativeEgyptian monks were not capable of writing texts charged with aspecific theological vocabulary One may recall for example thatFrancois Halkin spoke about lsquolrsquoimpuissance nativersquo that preventedCoptic-speaking Pachomian monks from composing narrativesabout the founder of the Koinonia51 According to Halkin it was

50 On the problem of the original language of the Lives of Pachomius see PRousseau Ascetics Authority and the Church in the Age of Jerome and Cassian(Oxford Historical Monographs Oxford Oxford University Press 1978) pp245ndash7 For the Letters of Antony see P Luisier lsquoAutour drsquoun livre recent etdes lettres de S Antoinersquo Orientalia Christiana Periodica 61 (1995) pp 201ndash13 who argues in favour of a Greek original

51 F Halkin Sancti Pachomii Vitae Graecae (Subsidia hagiographica 19Brussels Societe des Bollandistes 1932) p 103

ALIN SUCIU646

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rather the Hellenist monks who put together the first Lives ofPachomius which were only later translated into Coptic

On the other hand if we favour the pre-eminence of Greekoriginals for Egyptian ascetic writings it is hard to explain the ap-pearance of such a prolific author as Shenoute of Atripe who ob-viously wrote Coptic52 It is likely that Shenoute did not appearin a vacuum but other authors who used Coptic as a literary lan-guage must have preceded him For his part Tito Orlandi hasargued that one such author who wrote Coptic was the MiddleEgyptian ascetic Paul of Tamma53 It is thus possible to imaginethat Shenoute sprang up in a historical context in whichPachomius Paul of Tamma and Stephen the Theban had alreadyused Coptic as a literary vehicle In this case Stephen theTheban could rightly be considered as one of the early authors ofCoptic literature

EDITION OF THE SAHIDIC TEXT OF THE SERMOASCETICUS

The following edition is semi-diplomatic However the supra-lineation system does not reproduce that of the manuscript beingstandardized by the editor In the translation the paragraphs fol-low the numbering system established by Sauget in his edition ofthe Arabic version of the Sermo asceticus which was subsequentlyadopted by des Places for the Greek text and by Garitte forthe Georgian

52 Enzo Lucchesi for example believes that Shenoute also wrote at leastsome of his texts in Greek something which cannot be completely ruled outsee his article lsquoChenoute a-t-il ecrit en grecrsquo in Melanges AntoineGuillaumont Contributions a lrsquoetude des christianismes orientaux (CahiersdrsquoOrientalisme 20 Geneva Patrick Cramer 1988) pp 201ndash10

53 Orlandi Paolo di Tamma See also Luisier lsquoPaul de Tammarsquo p 267who agrees that Paul of Tammarsquos De cella may have been written in Copticalthough he leaves the question open For arguments concerning the fact thatPaul wrote in Coptic see A Suciu lsquoSitting in the Cell The LiteraryDevelopment of an Ascetic Praxis in Paul of Tammarsquos Writings With anEdition of Some Hitherto Unknown Fragments of De Cellarsquo JTS NS 68(2017) pp 141ndash71 at 159ndash60

647THE SERMO ASCETICUS

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BnF Copte 1321 fo 87r thorn BnF Copte 1332 frag 42Cv

unknown number of lines missing unknown number of lines missing[ ] [ [[ ]ⲧⲃ[ ⲙ [[ ] ⲁⲩⲱ [ⲙ] ⲁⲩⲱ [ⲡⲇⲓⲁ]ⲡⲉⲣϯⲧⲱⲛ ϩⲛ ⲃⲟⲗⲟ [ⲥ ⲛⲁϣϭⲙ]ⲗ ⲁⲁⲩ ⲛϩⲱⲃ- ϭⲟⲙ ⲉⲣ [ⲟⲕ ⲁⲛ][ⲙ]ⲡ ⲉⲣϣⲱⲡⲉ ϣⲱⲡⲉ [ⲉⲕⲙⲟⲧⲛ][ⲉ]ⲕⲟ ⲛⲛⲁϣⲧ ⲉⲕⲑⲃⲃⲓⲏ [ⲩ ⲉ][ϫ]ⲉ ⲛⲅⲙⲟⲩ ϩⲁ ⲣⲱⲙⲉ ⲛ[ⲓⲙ-][ⲑ]ⲏ ⲙⲡⲉⲕⲟⲩⲟ ϭⲱϣⲧ ⲉ[ⲡⲉⲕ][ⲉⲓϣ]- ⲥⲁϩ ⲛⲑⲉ [ⲁϥ][ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲱ ⲙⲟⲟϣ[ⲉ ϩⲛ][ⲡⲁϣ]ⲏⲣⲉ ⲉⲕⲟ ⲑⲃⲃⲓⲟ [ⲉϥⲕⲱ][ ] ⲙ ⲛⲁⲛ ⲛ [ⲟⲩⲥⲙⲟⲧ]

unknown number of lines missing ϫⲉⲕ[ⲁⲥ[ ] [ ϣⲱ [ⲡⲉ[ ⲡⲱ]ⲧ ⲛⲧⲉ [ⲩⲛⲟⲩ] ⲟ [ⲛⲛⲁⲓ] ⲧⲏⲣⲟⲩ [] ⲡ [[ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲙ unknown number of lines missing[ ]ϥ ⲱ ⲡⲁ

[ϣⲏⲣ]ⲉ ⲁⲗ[ⲗⲁ ϣ]ⲱⲡⲉ ⲛ

[ⲣⲙⲣ]ⲁϣ ϫⲉ ⲛ[ⲣⲙⲣ]ⲁϣ ⲛⲉⲧ

[ⲛⲁⲕ]ⲗⲏⲣⲟⲛⲟ[ⲙⲉⲓ ⲙ]ⲡⲕⲁϩ

margin

ALIN SUCIU648

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BnF Copte 1321 fo 87v thorn BnF Copte 1332 frag 42Cr

unknown number of lines missing unknown number of lines missing[ ] [ ] [[ ]- [ ]-[ϭⲱϣⲧ ⲉⲓ]ⲏⲥⲁⲓⲁⲥ ϭⲱϣⲧ ⲉⲡ[ⲧⲉ][ⲉϥⲱ]ϣ ⲉⲃⲟⲗ ⲉϥ ⲗⲱⲛⲏⲥ ⲡⲁ[ϣⲏ][ϫⲱ] ⲙⲙⲟⲥ ϫⲉ ⲉⲣⲉ ⲣⲉ ⲉⲁⲡⲛⲟⲩⲧ [ⲉ][ⲧⲛ]ⲇ ⲓⲕⲁⲓeuroⲟⲥⲩ ⲧⲙⲁⲓⲟϥ ⲉⲧ ⲃ [ⲉ][ⲛⲏ] ⲧⲏⲣⲥ ⲟ ⲛⲑⲉ ⲡⲉϥⲑⲃⲃⲓⲟ[ⲛⲛⲉ]ⲓⲧⲟⲉⲓⲥ ⲛϣ ⲙⲟⲟϣⲉ ϩⲛⲟⲩ

[ⲣⲱ ⲙ]ⲡⲉⲕⲉⲙ ϩⲏⲕⲉ ⲡⲁϣ [ⲏⲣⲉ][ⲧⲟ ⲉⲃⲟ]ⲗ- ϫⲉϣⲁⲣ [ⲉⲧⲙⲛⲧ][ⲁⲩⲱ ⲡⲉ]ⲛϫⲟⲉⲓeuroⲥ ϩⲏⲕⲉ [ⲑⲃⲃⲓⲉ ⲡ][ⲁϥϯⲥⲃ]ⲱ ⲛⲛⲉ ⲣⲱⲙⲉ [-][ⲧⲟⲩⲏϩ] ⲛⲥⲱϥ ⲙⲡⲉⲣ[ ][ϫⲉ ⲉⲧⲉⲧ]ⲛϣⲁⲛ [[ⲉⲣ ϩⲱⲃ ⲛ]ⲓⲙ ⲛ unknown number of lines missing[ⲧⲁⲩⲟⲩⲉϩ]ⲥ ⲁ ϩⲛ ⲉ [ ] ϫ ⲉ[[ⲙⲙⲟⲟⲩ ⲛⲏⲧ]ⲛ [ ]ⲛⲉⲧϣ[

unknown number of lines missing ⲕⲁⲧⲁ ⲧ[ⲉⲛⲧⲟ][ ] ⲛ ⲗⲏ ⲙⲡ[ⲉⲭⲥ][ ] ⲛ ⲧⲁⲣⲉⲕ[ⲥⲉⲣⲃⲉ ⲉⲡ][ ]ⲛⲉ ⲛⲟⲩⲧⲉ [ⲁⲩⲱ ⲡ]

ⲛⲟⲩⲧⲉ [ⲛⲁⲕ-ⲥⲉⲣⲃⲉ ⲉⲡ[ⲛⲟⲩⲧⲉ]ⲛϥϩⲗⲟ [ϭⲛⲅⲥⲟ[ⲟⲩⲛ ⲙⲡⲉϥ]ⲟⲩⲱ[ϣ

margin

649THE SERMO ASCETICUS

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Venice Marciana 192 fo 99r

[ⲁ]ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ϭⲱϣⲧ ϩⲏⲧϥϣⲱⲡⲉ ⲛⲑⲉ ⲛ ⲛⲟⲩⲙⲟⲧⲛⲉⲥⲛⲉⲓⲥⲁϩ ⲛⲛⲉⲉⲃ ⲡⲁϣⲏⲣⲉ ⲧⲁⲁⲕ

ⲉⲧⲉ ⲣϩⲙⲙⲉ ⲙ ⲉⲡⲛⲟⲩⲧⲉ ϩⲛⲡⲉⲩϫⲟⲓ ⲉⲕ 5 ⲧⲉⲕϭⲟⲙ ⲧⲏⲣⲥ ϭⲱϣⲧ ⲉⲃⲟⲗ ⲧⲁⲣⲉϥⲙⲓϣⲉ ⲉϩ

ϩⲏⲧϥ ⲙⲡⲧⲏⲩ ⲣⲁⲓ ⲉϫⲱⲕ ⲛϥϫⲉ ⲉϥⲛⲏⲩ ⲛⲁⲕ ⲥⲕⲉⲡⲁⲍⲉ ⲙ

ϩⲛⲁϣ ⲛⲥⲁ- ⲙⲟⲕ ⲛϥϯⲏ ⲛϥⲉⲓ ⲛⲧⲏⲩ ⲛ 10 ϭⲟⲙ ⲛⲁⲕ ⲛϥⲛⲟⲩⲃⲉ ⲏ ⲛϥ ⲙⲓϣⲉ ⲙⲛⲛⲉⲧ

ⲉⲓ ⲛⲧⲏⲩ ⲛϩⲉ ⲙⲓϣⲉ ⲛⲙⲙⲁⲕⲃⲱⲱⲛ- ϫⲉ ⲁϫⲉⲛ ⲡⲛⲟⲩⲧⲉ

ϣⲱⲡⲉ ⲉⲕϫⲟⲟⲣ ⲛⲅⲛⲁⲉϣϭⲙ

ϩⲙⲡⲡⲟⲗⲩ 15 ϭⲟⲙ ⲁⲛ ⲉⲉⲣⲗⲁ

ⲙⲟⲥ ⲛⲅⲱϣ ⲁⲩ ⲁⲗⲗⲁⲉⲃⲟⲗ ϫⲉ ⲧⲱ ⲉⲣϣⲁⲛⲡⲣⲱⲙⲉ

ⲟⲩⲛⲅ ⲡⲧⲏⲩ ⲧⲱⲃϩ ⲙⲡⲛⲟⲩ

ⲛⲉⲙϩⲓⲧ ⲛⲅ ⲧⲉ ϣⲁⲣⲉⲡ

ⲉⲓ ⲡⲧⲟⲩⲣⲏⲥ 20 ⲛⲟⲩⲧⲉ ϯ ϭⲟⲙ

ⲛⲅⲛⲓⲃⲉ ⲉϩⲟⲩⲛ ⲛⲁϥ ⲛϥⲣⲟⲉⲓⲥϩⲙⲡⲁⲕⲩⲡⲟⲥ ⲉⲣⲟϥ ⲛϥⲙⲁϩϥⲛⲧⲉⲛⲁϩⲏⲛⲉ ⲛⲥⲟⲫⲓⲁ ϩⲓϯ ⲙⲡⲉⲩⲥⲧⲟⲓ- ⲙⲛⲧⲣⲉⲙⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 25 ϩⲏⲧ ⲛϥϫⲓ

ⲧⲉⲕⲣⲓ ⲡⲁ ⲙⲟⲉⲓⲧ ϩⲏⲧϥ

ϣⲏⲣⲉ ⲙⲡⲉⲣ ⲉϩⲟⲩⲛ ⲉⲡⲉϥ

ϣⲱⲡⲉ ⲛⲑⲉ ⲛ ϣⲟϫⲛⲉ-ⲛⲓⲕⲣⲓⲧⲏⲥ- ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲉⲣϩⲓⲥⲉ ⲉⲧⲱ 30 ⲧⲉⲕⲣⲓ ⲙⲡⲣⲃϩ ⲁⲩⲱ ⲥⲉⲛⲁ ϣⲱⲡⲉ ⲉⲕ

ⲥⲱⲧⲙ ⲉⲣⲟⲕ ⲥⲟⲣⲙ ⲉⲃⲟⲗ-ⲉⲕϩⲛⲟⲩϩⲓⲥⲉ ⲛⲏⲫⲉ ⲙⲙⲟⲕ

ALIN SUCIU650

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Venice Marciana 192 fo 99v

ϫⲉ ⲉⲕϩⲙⲟⲟⲥ ⲙⲁⲩⲁⲁⲕ ϫⲉ ⲡ

ⲛⲁϣ ⲛϩⲉ ⲙⲡⲣ ⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲉⲣ ⲑⲉ ⲛⲛⲓⲧⲃⲛⲏ ⲛⲛⲉltⲧgtⲧⲙⲁ

ⲉⲧϫⲱⲣⲙ ⲛ ⲓⲟ ⲙⲙⲟⲟⲩ ⲙⲁⲩ

ⲥⲁⲡⲣⲱⲙⲉ ⲁⲗ 5 ⲁⲁⲩ-ⲗⲁ ⲁⲣⲓⲡⲣⲱⲙⲉ ϣⲁϥϭⲱϣⲧ ⲇⲉ

ⲛⲧⲟϥ ⲉⲧϫⲱ ⲛⲧⲟϥ ⲉϫⲙⲣⲉⲙ ⲛⲥⲁⲡⲧⲃ ⲡⲉϣⲗⲏⲗ ⲛ

ⲛⲏ- ⲛⲉⲧⲑⲃⲃ ⲓⲏⲩ-ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ⲕⲁ ⲟⲩ ⲧⲉⲕⲣⲓ ⲙⲡⲣ

ⲣⲟⲉⲓⲥ ⲛⲧⲟⲟⲧⲕ ⲕⲁ ⲗⲁⲁⲩ ⲙⲙⲣ

ⲙⲡⲉⲣⲕⲁ ⲡⲥⲱ ⲣⲉ ⲛⲧⲟⲟⲧⲕ ⲙⲁ ϩⲛⲧⲣⲓ ⲉⲣⲉ ϩⲱ ⲉⲡⲉϩⲟⲟⲩ

ⲡⲉⲕϩⲏⲧ ϩⲛ 15 ⲡⲉϩⲟⲟⲩ ⲉⲛⲉϥ

ⲕⲏⲙⲉ- ϩⲃⲏⲩⲉ ⲧⲁⲣⲉⲕⲁⲗⲗⲁ ⲉⲣ ⲡⲉⲕⲥⲱ ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲙⲁ ⲛⲉⲣⲡⲉ ⲙⲡ ⲡⲛⲟⲃⲉ ⲛⲧⲟϥ

ⲛⲟⲩⲧⲉ ⲛⲅⲉⲣϫ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉ

ⲛⲉⲕⲙⲉⲉⲩⲉ 20 ⲣⲟϥ ⲉⲧⲙⲁⲁϥ-ⲧⲁⲣⲉⲕϫⲡⲟ ⲛⲁⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲙⲉⲉⲩⲉ ⲉⲧⲥ ⲧⲉⲕⲣⲓ ⲡⲣⲟⲥⲙⲟⲛⲧ - ⲕⲁⲣⲧⲏⲣⲉⲓ ⲉ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲛⲉⲕϣⲗⲏⲗ

ⲧⲉⲕⲣⲓ ⲙⲡⲉⲣ 25 ⲙⲛⲛⲉⲕⲛⲏⲥⲕⲁ ⲡⲉⲕϩⲏⲧ ⲉ ⲧⲓⲁ ⲙⲛⲡⲁϫⲓⲥⲉ ⲛⲧⲟⲟⲧⲕ ⲅⲱⲛ ⲙⲡⲉⲕⲟⲩⲇⲉ ⲙⲡⲉⲣ ϩⲏⲧ ⲧⲁⲣⲉⲕϫⲁⲥⲧⲕ ϭⲱ ϩⲛⲛⲁⲡⲧⲃ

ϩⲙⲡϣⲟϫ 30 ⲃⲟ ⲙⲡϩⲏⲧⲛⲉ ⲙⲡⲉⲕ ϫⲉ ⲁϫⲉⲛ ϯⲣⲏ

ϩⲏⲧ ⲟⲩⲇⲉ ⲛⲏ ⲙⲛⲡⲧⲃⲃⲟ

ⲙⲡⲣⲧⲙⲁⲓⲟⲕ

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ⲙⲉⲛⲗⲁⲁⲩ ⲛⲁ ⲛⲟⲩⲧⲉ ϫⲡⲟϥ

ⲛⲁⲩ ⲉⲡⲛⲟⲩⲧⲉ- ⲛⲁⲕ ⲛⲣⲙⲛⲏⲓeuroⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲧⲁⲣⲉϥϫⲣⲟ ⲉⲙ

ⲧⲉⲕⲣⲓ ⲛⲧⲉ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ

ⲟⲩⲥⲟⲛ ⲉⲛ ϩⲉⲛ 5 ⲉⲧϯ ⲛⲙⲙⲁⲕϣⲁϫⲉ ⲉϩⲟⲩⲛ ϫⲉ ⲡⲣⲣⲟ ⲛⲙⲡⲁ

ⲛⲁⲕ ⲙⲡⲉⲣⲕⲁ ⲑⲟⲥ ⲡⲉ ⲡⲙⲉⲉⲩⲉ

ⲡⲉⲕϩⲏⲧ ϩⲓⲱ ⲙⲡⲛⲟⲩⲧⲉ ⲉⲧⲉⲟⲩ ⲧⲁⲣⲉⲕϭⲱ ⲡⲗⲟⲅⲓⲥⲙⲟⲥ ⲡⲉⲉⲕⲙⲟⲧⲛ ⲛⲧⲉ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲡⲉⲕϩⲏⲧ ϭⲱ ⲧⲉⲕⲣⲓ ϯ ⲉϩⲟⲩⲛ

ⲉϥⲥϭⲣⲁϩⲧ ϫⲉ ⲉϩⲣⲁⲕ ⲧⲁⲣⲉⲕⲛⲁϣⲉ ⲙⲙⲉⲉⲩⲉ ϫⲓ ⲙⲡⲉϩⲙⲟⲧⲛⲧⲣⲓ- ⲛⲧⲣⲓ ϫⲉ ⲟⲩⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧ 15 ⲧⲉⲧⲣⲓ ⲛⲟⲩϩ

ⲣⲓ ⲕⲁ ⲟⲩⲙⲉ ⲙⲟⲧ-ⲗⲉⲧⲁ ϩⲛⲣⲱⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲉⲕϣⲁⲛⲕⲁ ⲣⲓ ⲙⲡⲣⲧⲥⲁⲣⲱⲕ ⲉⲃⲟⲗ ⲕⲁ ⲃⲟⲕ ⲉⲥⲱϣⲙⲟⲩⲣⲟⲉⲓⲥ ⲛⲧⲟ 20 ⲛⲥⲁⲣⲱⲙⲉⲟⲧⲕ ϫⲛⲛⲉⲩⲥ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣ

ⲁ ⲣⲙⲉⲕ ⲉⲃⲟⲗ ⲕⲁ ⲡⲣⲱⲙⲉ ⲉ

ⲧⲁⲣⲉⲕϭⲱ ϩⲛ ϭⲱϣⲧ ϩⲏⲧⲕ ⲛⲁⲡⲧⲃⲃⲟ ⲛⲧⲉ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣⲡⲉⲡⲛⲁ ⲉⲧⲟⲩ 25 ϭⲱϣⲧ ⲛⲥⲁ

ⲁⲁⲃ ⲉⲣϣⲃⲏⲣ ⲣⲱⲙⲉ ⲧⲁⲣⲉⲕⲉⲣⲟⲕ- ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲉⲧⲃⲉ ⲧⲉⲛ

ⲧⲉⲕⲣⲓ ⲡⲱⲧ ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ

ⲛⲥⲁⲡⲙⲉⲉⲩⲉ 30 ⲧⲉ ϥⲓ ϩⲁⲛⲉⲧⲉⲧⲟⲩⲁⲁⲃ ⲁⲩⲱ ⲛⲏⲩ ⲉϫⲱⲕ-ⲡⲙⲉⲉⲩⲉ ⲙⲡ ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ

ALIN SUCIU652

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Naples National Library IB9 fo 52v

ⲉⲣ ⲟⲩⲕⲩⲣⲓⲁⲕⲏ ⲡⲥⲱⲧⲙ ⲛⲛⲉⲕϩⲁϩⲧⲏⲕ ϥⲓ ⲙⲁⲁϫⲉ-ϩⲁⲣⲟϥ ⲉⲧⲃⲉ ⲧⲉⲛ ϣⲱⲡⲉ ⲉⲕⲧⲁⲛ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ϩⲏⲩ ⲡⲁϣⲏ

ⲧⲉ- 5 ⲣⲉ ⲉⲕϣⲁⲛ

ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ

ⲉⲓ ⲉⲡⲧⲟⲟⲩ ⲉⲕ ⲙⲁⲣⲟⲩⲉⲣϩⲏⲩ

ϩⲓⲱⲱϥ ϥⲓ ϩⲁ ⲛⲁⲕ ⲧⲁⲣⲉⲕⲣⲟϥ ϣⲁⲛⲧⲉϥ ⲃⲱⲕ ⲉⲧⲉⲕⲣⲓ

ϭⲉⲛ ⲟⲩⲣⲓ ⲉⲧⲃⲉ 10 ⲉⲕⲙⲟⲧⲛ -ⲧⲉⲛⲧⲟⲗⲏ ⲙⲡ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲛⲟⲩⲧⲉ ⲁⲩⲱ ⲣⲓ ⲡⲁϣⲏⲣⲉⲡⲉⲧⲡⲏϩ ϣⲁ ⲕⲁ ⲡⲙⲉⲉⲩⲉ ⲙⲡⲣⲟⲕ ⲕⲁⲧⲁ ⲧⲉⲕ ⲛⲟⲩⲧⲉ ϩⲙⲡⲉⲕ

ϭⲟⲙ ⲁⲣⲓϥ ϫⲉ ⲛ 15 ϩⲏⲧ ⲛⲛⲁⲩ ⲛⲓⲙ

ⲧⲟⲕ ϩⲱⲱⲕ ⲉⲕ ⲛⲧⲉⲧⲉϥϩⲟⲧⲉϣⲁⲛⲃⲱⲕ ⲉⲩ ⲕⲱⲧⲉ ⲉⲣⲟⲕ-ⲧⲟⲟⲩ ⲕⲛⲁⲟⲩ ϫⲉ ϣⲁⲣⲉⲑⲟⲧⲉ

ⲱϣ ⲉⲧⲣⲉⲩϯ ⲧⲟ ⲙⲡⲛⲟⲩⲧⲉⲟⲧⲟⲩ ⲛⲙⲙⲁⲕ 20 ⲛⲟⲩϫⲉ ⲉⲃⲟⲗ ϩⲛ

ⲧⲉⲛⲧⲟⲗⲏ ⲅⲁⲣ ⲧⲉⲯⲩⲭⲏ ⲛⲛⲟ

ⲙⲡⲛⲟⲩⲧⲉ ⲧⲉ ⲃⲉ ⲛⲓⲙ ϩⲓⲧⲁⲧⲁⲓ ⲛⲁⲓeuroⲛⲉ ⲛⲉϩ ⲕⲟ ⲛⲓⲙ ϩⲓⲁⲛⲟⲃⲏⲩⲉ ⲛⲧⲣⲓ ⲡⲁ ⲙⲓⲁ ⲛⲓⲙ-ϣⲏⲣⲉ- 25 ⲡⲉⲛⲧⲁϥϫⲡⲟ

ⲉⲕⲛⲏⲩ ⲉⲃⲟⲗ ⲛⲁϥ ⲛⲑⲟⲧⲉ

ϩⲛⲧⲣⲓ ⲕⲁ ⲡⲉⲕ ⲙⲡⲛⲟⲩⲧⲉϩⲏⲧ ⲙⲙⲟⲕ ϫⲛ ⲁϥϫⲡⲟ ⲛⲁϥ ⲛⲛⲉⲕⲉⲛ ⲡϫⲟⲓ ⲭⲁⲣⲓⲥⲙⲁ ⲛⲓⲙ-ⲉⲃⲟⲗ ⲉϥⲟⲡⲧ ⲛⲅ 30 ⲡⲉⲧⲉⲟⲩⲉⲛⲧⲁ ϥϣⲟⲩⲟϥ ⲛⲅⲙⲟⲟ ⲙⲙⲁⲩ ⲛⲑⲟⲧⲉ

ϣⲉ ⲉⲧⲃⲉ ⲡⲛⲁⲩ ⲙⲡⲛⲟⲩⲧⲉ ⲟⲩⲛⲛⲛⲉⲕⲃⲁⲗ ⲙⲛ ⲧⲁϥ ⲙⲙⲁⲩ ⲛ

653THE SERMO ASCETICUS

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Naples National Library IB9 fo 53r

Col A 33ndash4 ⲛⲧⲉϥϩⲟⲧⲉ] ⲙⲡⲉϥⲟⲩⲱϣ ⲙⲛⲧⲉϥϩⲟⲧⲉ B (the Qasr el-Wizz fragment) k Col B 14 ⲡⲉⲕϩⲏⲧ] ⲡⲉⲕϩⲱⲃ B k

ⲉϩⲉⲛⲁϩⲱⲱⲣ ⲙ ⲙⲛⲧⲣⲱⲙⲉ-ⲉⲩⲙⲉϩ ⲛⲁⲅⲁ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉⲡⲉⲟⲑⲟⲛ ⲛⲓⲙ ϫⲉ ⲟⲩ ⲉⲧϣⲟⲩϣⲁⲣⲉⲑⲟⲧⲉ ⲙⲡ ⲉⲓⲧ ϫⲛⲛⲉⲡⲛⲟⲩⲧⲉ ⲧⲟⲩϫⲉ 5 ⲛⲟⲩⲧⲉ ϫⲉⲉⲣⲉⲡⲣⲱⲙⲉ ⲉⲡ ⲛⲉⲕⲕⲉⲉⲥ ⲉⲃⲟⲗⲛⲟⲃⲉ- ⲡⲉⲕϩⲱⲃ ⲧⲏⲣϥⲁⲩⲱ ϩⲛⲑⲟⲧⲉ ⲁⲣⲓϥ ⲉⲧⲃⲉ ⲡⲙⲡⲛⲟⲩⲧⲉ ⲉⲣⲉ ⲛⲟⲩⲧⲉ-ⲟⲩⲟⲛ ⲛⲓⲙ ⲣⲓ 10 ⲛⲛⲟⲩⲁⲇⲓⲕⲟⲥ ⲅⲁⲣⲕⲉ ⲙⲙⲟⲟⲩ ⲉⲃⲟⲗ ⲁⲛ ⲡⲉ ⲡⲛⲟⲩⲧⲉⲉⲙⲡⲉⲑⲟⲟⲩ- ⲉⲧⲱⲱⲃⲉ ⲛⲁⲕⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ ⲕⲁⲧⲁ ⲡⲉⲕϩⲱⲃ-ⲣⲓ ⲕⲁ ⲧⲉⲕⲣⲓ ⲧⲃⲃⲉ ⲡⲉⲕϩⲏⲧⲥⲓⲥ ⲙⲡⲉⲕⲉⲙ 15 ⲡⲁϣⲏⲣⲉ ⲧⲁⲧⲟ ⲉⲃⲟⲗ ⲛⲅⲉⲣ ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱⲛⲉϩⲃⲏⲩⲉ ⲙ ⲧⲙ ⲉⲣⲟⲕ ϩⲛⲟⲩⲡⲱⲛϩ ⲙⲟⲣⲕ ϭⲉⲡⲏ-ⲛⲧⲉⲥⲃⲱ ⲉϫⲛ ⲧⲁϩⲟⲕ ⲉⲣⲁⲧⲕⲧⲉⲕϯⲡⲉ- 20 ⲛⲟⲩⲥⲱⲧⲡ ⲙⲡⲁⲩⲱ ⲉⲕⲉϩⲱⲙ ⲉ ⲛⲟⲩⲧⲉ-ϫⲛⲛⲉⲕϫⲓϫⲉ ⲙⲡⲉⲣⲕⲁⲧⲉⲭⲉϫⲉⲉⲩⲉ ⲉⲩⲟⲩ ⲙⲙⲟⲕ ⲙⲁⲩⲁⲱϣϥ - ⲁⲕ ⲛⲅϯ ⲛⲟⲩⲙⲡⲉⲣϣⲱⲡⲉ 25 ϩⲟⲟⲩ ⲛⲥⲁⲟⲩϩⲟⲛⲁⲧⲥⲃⲱ ⲡⲁ ⲟⲩ ⲛⲅϣⲱⲡⲉϣⲏⲣⲉ ⲁⲗⲗⲁ ⲛⲁⲙⲉⲗⲏⲥ ⲛⲧⲉⲁⲣⲓϩⲟⲧⲉ ϩⲏⲧϥ ⲡⲉⲕⲟⲩⲟⲉⲓϣⲙⲡⲛⲟⲩⲧⲉ ⲛⲅ ⲟⲩⲱ ⲛⲧⲟⲟⲧⲕ ϩⲁⲣⲉϩ ⲉⲛⲉϥⲉⲛ 30 ⲛⲅⲥⲟⲩⲉⲣ ⲡⲉϩⲟⲧⲟⲗⲏ- ⲟⲩ ⲛⲧⲁⲩϫⲡⲁϣⲏⲣⲉ ⲙⲡⲉⲣⲣ ⲡⲟⲕ-ϩⲙϩⲁⲗ ⲛⲧⲉϥ ϯϩⲱⲛ ⲉⲧⲟⲟⲧⲕϩⲟⲧⲉ ϩⲛⲟⲩⲉⲟⲟⲩ ⲡⲁϣⲏⲣⲉ ϫⲉ ⲙ

ALIN SUCIU654

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Naples National Library IB9 fo 53v

ⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲡⲓⲥⲧⲟⲥ ⲟⲩⲣⲱⲙⲉ ⲛⲅⲛⲁϯ ⲣⲱⲙⲉ ⲉⲣⲉⲡⲉϥ

ϩⲏⲩ ⲉⲣⲟϥ ⲁⲛ ϩⲱⲃ ϫⲟⲥⲉ ⲉ

ϫⲛⲛⲉⲕⲉⲓ ⲉ ⲡⲱⲕ ⲟⲩⲣⲱϫⲙⲡⲉⲕϩⲟ- 5 ⲙⲉ ⲙⲙⲁⲓⲛⲟⲩ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲧⲉ ⲟⲩⲣⲱⲙⲉ

ⲟⲩⲣⲉϥϭⲱⲛⲧ ⲛϥϭⲱϣⲧ ⲁⲛ ⲉ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲛⲁⲡⲉⲓⲙⲁ ϫⲉ

ⲣⲉϥⲕⲁⲧⲁⲗⲁ ⲛⲁⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲗⲉⲓ- 10 ⲡⲱⲣϫ ⲙⲡⲣⲱⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉ-ⲟⲩⲣⲉϥϯϩⲉ ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲣⲱⲙⲉ ⲉⲧⲃⲉ ⲛⲁ

ⲣⲉϥⲕⲱϩ ⲡⲉⲓⲙⲁ ϫⲉ ⲛⲁ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ 15 ⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲟⲩϩⲁϩ ⲛϣⲁϫⲉ ⲡⲱⲣϫ ⲙⲡⲣⲱⲧⲁⲣⲉⲕϣⲱⲡⲉ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉⲉⲕⲟ ⲛⲣⲙⲣⲁϣ ⲁⲣⲓϣⲃⲏⲣ ⲛⲧⲟϥ

ϫⲉ ⲛⲣⲙⲣⲁϣ ⲉⲩϩⲏⲕⲉ ⲙⲙⲁⲓⲛⲉⲧⲛⲁⲕⲗⲏⲣⲟ 20 ⲛⲟⲩⲧⲉ-ⲛⲟⲙⲉⲓ ⲙⲡⲕⲁϩ ⲟⲩϩⲏⲕⲉ ⲉϥⲑⲃ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲃⲓⲏⲩ-ϣⲧⲉⲣⲧⲓⲣ ⲟⲩϩⲏⲕⲉ ⲉⲙⲙⲁⲓ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ϣⲙⲙⲟ-ⲟⲩⲣⲱⲙⲉ ⲉϥⲟ ⲛ 25 ⲟⲩϩⲏⲕⲉ ⲉϥϩⲏⲕ

ϣⲃⲏⲣ ⲉⲩⲥϩⲓⲙⲉ ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ ϩⲛⲑⲟⲧⲉ ⲙⲡ

ⲟⲩⲇⲉ ⲙⲡⲉⲣⲕⲁ ⲛⲟⲩⲧⲉ-ⲙⲛⲧϣⲃⲏⲣ ⲛⲁⲕ ⲟⲩϩⲏⲕⲉ ⲉϥϥⲉⲓ

ⲙⲛⲟⲩⲥϩⲓⲙⲉ ⲥⲟⲥ -ⲙⲡⲉⲣⲙⲟⲟϣⲉ 30 ⲟⲩϩⲏⲕⲉ ⲉϥϭⲱϣⲧ

ⲙⲛⲟⲩⲕⲟⲩⲓ ⲉⲣⲟⲕ ⲉⲡⲛⲟⲩⲧⲉ ⲉⲟⲩⲛϫⲛⲛⲉⲕⲧⲁϩⲧ ⲟⲩϩⲁⲣⲉϩ ϩⲛⲧⲉϥ

ⲛⲅⲉⲓ ⲉⲡⲁϩⲟⲩ- ⲧⲁⲡⲣⲟ-ⲉⲕϣⲁⲛⲕⲁ ⲟⲩϣ ⲡⲁϣⲏⲣⲉ ⲁⲣⲓϣ

ⲃⲏⲣ ⲛⲁⲕ ⲕⲁⲁϥ 35 ⲃⲏⲣ ⲉⲣⲱⲙⲉ

Col A 26 ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ added later

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Naples National Library IB9 fo 54r

ⲛⲓⲙ ⲉϥⲉⲣϩⲟⲧⲉ ⲛⲁϥ ϫⲉ ⲛⲧⲟϥϩⲏⲧϥ ⲙⲡⲛⲟⲩ ⲡⲉⲧⲛⲁⲧⲁϫⲣⲉ

ⲧⲉ ⲁⲩⲱ ⲉϥϩⲁ ⲡⲉⲕϩⲏⲧ ⲛⲁϥ

ⲣⲉϩ ⲉⲛⲉϥⲉⲛ ⲛϥϫⲓ ϩⲗⲟϭⲧⲟⲗⲏ- 5 ⲛⲧⲉⲡⲉϥⲕⲱϩⲧ

ⲙⲡⲉⲣⲕⲁ ⲧⲉⲕ ϣⲱⲡⲉ ⲛϩⲏⲧⲕ ϩⲉⲗⲡⲓⲥ ϩⲛⲣⲱ ⲛϥⲣⲱⲕϩ ⲛⲛⲉⲕⲙⲉ ⲡⲁϣⲏⲣⲉ ⲉⲧ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ-ⲃⲉ ⲧⲙⲟⲧⲛⲉⲥ ⲙ ϭⲱϣⲧ ⲉⲡⲛⲟⲩ

ⲡⲉⲓⲙⲁ ⲧⲁⲣⲉⲕ 10 ⲧⲉ ⲡⲁϣⲏⲣⲉ ⲧⲁϭⲱ ⲉⲕⲟ ⲛⲣⲙϩⲉ- ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱ

ⲛⲉϫ ⲡⲉⲕⲣⲟⲟⲩϣ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲡϫⲟⲉⲓⲥ ⲧⲁ ⲥⲱⲧⲙ ⲛⲥⲁⲡⲛⲟⲩⲣⲉϥϥⲓ ⲣⲟⲟⲩϣ ⲧⲉ ⲡⲁϣⲏⲣⲉϩⲁⲣⲟⲕ- 15 ⲧⲁⲣⲉⲡⲛⲟⲩⲧⲉ

ⲕⲁ ⲧⲉⲕϩⲉⲗⲡⲓⲥ ⲥⲱⲧⲙ ⲉⲣⲟⲕ-ϩⲙⲡⲛⲟⲩⲧⲉ ⲡⲁ ⲡⲱⲧ ⲉϩⲟⲩⲛ ⲉⲣⲟϥϣⲏⲣⲉ ϫⲉ ⲛⲧⲟϥ ⲧⲁⲣⲉϥⲡⲱⲧ

ⲡⲉⲧⲛⲁⲙⲟⲟⲛⲉ ⲉϩⲟⲩⲛ ⲉⲣⲟⲕ ⲛϥⲙⲙⲟⲕ- 20 ⲧⲥⲁⲃⲟⲕ ⲉⲡⲉϥ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ ⲛⲟⲙⲟⲥ ⲛϥⲟⲩⲉⲉⲓⲥ ⲉⲣⲟⲕ ⲛⲉϩ ⲡⲉϥⲥⲟⲟⲩⲛ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁ ⲉⲣⲟⲕ ⲛϥϣⲱ

ⲥⲁⲛⲟⲩϣⲕ ⲡⲉ ⲛⲁⲕ ⲛϫⲁⲩ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲥⲕⲉ 25 ⲙⲟⲉⲓⲧ ⲥⲟⲩⲡⲁⲍⲉ ⲙⲙⲟⲕ ⲧⲉⲛ ⲡⲉⲕϩⲏⲧ ⲉ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲧⲁϫ ϩⲟⲩⲛ ⲉⲣⲟϥ ⲧⲁⲣⲉ ⲡⲉⲕϩⲏⲧ ⲣⲉϥⲙⲟⲟϣⲉ ⲛⲙ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁϫⲓ ⲙⲁⲕ ⲉϥⲥⲟⲩ

ⲙⲟⲉⲓⲧ ϩⲏⲧⲕ 30 ⲧⲱⲛ-ⲕⲁ ⲡⲛⲟⲩⲧⲉ ϣⲱⲡⲉ ⲉⲕⲁϣⲉ

ⲛⲁⲕ ⲛⲃⲟⲏ ⲉⲣⲟϥ ⲛⲧⲉⲩϣⲏ

ⲑⲟⲥ ⲡⲁϣⲏⲣⲉ ⲙⲛⲡⲉϩⲟⲟⲩ ϫⲉ ⲛⲛⲅϯ ⲕⲁⲣⲡⲟⲥ ⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ

ALIN SUCIU656

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Naples National Library IB9 fo 54v

ⲉⲓⲥ ⲉⲣⲟⲕ- ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲥⲁⲛⲟⲩϣⲕ ϩⲙⲡ ϩⲟϫϩⲉϫ ⲧⲁ

ϫⲟⲉⲓⲥ ϫⲉ ⲛⲧⲟϥ ⲣⲉⲕϣⲱⲡⲉ

ⲡⲉⲧⲛⲁϯ ⲛⲁⲕ ϩⲙⲡⲉⲙⲧⲟⲛ-ⲛⲛⲁⲓⲧⲏⲙⲁ 5 ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲙⲡⲉⲕϩⲏⲧ- ϩⲓⲥⲉ ⲧⲁⲣⲉⲕ

ⲉⲕϣⲁⲛⲁⲓⲧⲉⲓ ϣⲱⲡⲉ ϩⲙⲛⲟⲩϩⲱⲃ ⲛⲧⲟ ⲡⲉⲙⲧⲟⲛ ⲁⲩⲱⲟⲧϥ ⲙⲡⲛⲟⲩ ⲛⲛⲉⲕⲙⲉⲥⲧⲉ

ⲧⲉ ⲙⲡⲉⲣⲉⲓ ⲉⲡⲁ 10 ⲟⲩϩⲱⲃ ⲉϥϩⲟ

ϩⲟⲩ ϫⲉϣⲁⲣⲉ ⲥⲉ ϫⲉ ϩⲓⲧⲉⲛ

ⲡⲛⲟⲩⲧⲉ ϫⲉⲛⲧ ϩⲁϩ ⲛϩⲓⲥⲉ ⲉⲣⲉ

ⲡⲣⲱⲙⲉ ⲉⲛⲁⲩ ⲡⲣⲱⲙⲉ ⲛⲁ

ϫⲉ ϥⲛⲁϩⲩⲡⲟ ⲛⲟⲩϩⲙ -ⲙⲓⲛⲉ ⲁⲗⲗⲁ 15 ⲡⲁϣⲏⲣⲉ ⲉⲓϯ ⲥ

ϩⲙⲡⲉⲕϩⲏⲧ ⲃⲱ ⲛⲁⲕ ϩⲛⲛⲉⲧⲏⲣϥ ⲁⲓⲧⲉⲓ ⲁⲩⲱ ϩⲓⲟⲟⲩⲉ ⲙⲡⲱ

ⲕⲛⲁϫⲓ- ⲛⲁϩ ⲉⲓⲧⲁⲗⲟⲡⲁϣⲏⲣⲉ ⲉⲕϩⲙⲟ ⲙⲙⲟⲕ ⲉϩⲣⲁⲓ

ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ 20 ⲉϫⲛⲛⲉϩⲓⲟⲟⲩⲉ

ⲕⲁ ⲧⲡⲩⲗⲏ ⲉⲧ ⲉⲧⲥⲟⲩⲧⲱⲛ-ϭⲏⲩ ⲙⲡⲉⲕⲉⲙ ⲙⲡⲉⲣⲙⲟⲟϣⲉ

ⲧⲟ ⲉⲃⲟⲗ- ϩⲛⲟⲩϭⲱⲱⲙⲉⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲙⲟⲟϣⲉ

ⲧⲉⲕⲣⲓ ⲕⲁ ⲧⲉⲛ 25 ⲛⲧⲟϥ ⲉⲕⲥⲟⲩ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ⲧⲱⲛ ϩⲛϩⲱⲃ

ⲧⲉ ⲛⲧⲟⲟⲧⲕ - ⲛⲓⲙ-ⲉϣⲱⲡⲉ ⲉⲕ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛϣⲁⲛⲟⲩⲱϣ ⲥⲁϭⲓⲛⲉⲣϩⲱⲃ

ⲡⲁϣⲏⲣⲉ ⲕⲛⲁ 30 ⲛⲓⲙ-ϫⲓ ⲥⲃⲱ ⲉⲕ ⲙⲡⲉⲣϣⲱϣ

ϣⲁⲛⲙⲉⲣⲉ ⲥⲱ ⲙⲛⲧⲏⲩ ⲛⲓⲙ-ⲧⲙ ⲕⲛⲁϫⲓ- ϣⲱⲡⲉ ⲛⲧⲟϥ

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ⲉⲕⲧⲁϫⲣⲏⲩ ⲙⲁⲓⲛⲟⲩⲧⲉ ⲧⲏ

ⲉϫⲛⲛⲉⲧⲥⲏϩ ⲣⲟⲩ-ⲁⲩⲱ ⲡⲛⲟⲙⲟⲥ ϫⲓ ϭⲉ ⲛⲁⲕ ⲛⲇⲁⲩ

ⲙⲡⲛⲟⲩⲧⲉ ⲕⲁ ⲉⲓⲇ ⲉϥⲱϣ

ⲁϥ ϩⲙⲡⲉⲕ 5 ⲉⲃⲟⲗ ⲉⲣⲉⲥⲁⲟⲩⲗ

ϩⲏⲧ ⲛⲛⲁⲩ ⲡⲏⲧ ⲛⲥⲱϥⲛⲓⲙ- ϫⲉ ⲁⲛⲅ ⲟⲩⲟⲩϩⲟⲣ

ⲥⲱⲧⲙ ⲇⲁⲇ ⲉϥⲙⲟⲟⲩⲧ ⲁⲩⲱⲉϥⲱϣ ⲉⲃⲟⲗ ⲁⲛⲅ ⲟⲩⲡⲏⲓ ⲛⲟⲩ

ⲉϥϫⲱ ⲙⲙⲟⲥ 10 ⲱⲧ-ϫⲉ ⲛⲥⲁⲃⲏⲗ ϫⲉ ⲛⲁⲓ ϭⲉ ⲧⲏⲣⲟⲩ ⲡⲁ

ⲡⲉⲕⲛⲟⲙⲟⲥϣⲟ ϣⲏⲣⲉ ⲁⲓϫⲟⲟⲩ

ⲟⲡ ⲛⲁⲓ ⲙⲙⲉⲗⲉ ⲉⲧⲃⲉ ⲡⲉⲑⲃⲃⲓⲟ-ⲧⲏ ⲛⲉⲓⲛⲁⲧⲁ ϫⲓ ⲇⲁⲩⲉⲓⲇ ⲛⲁⲕ

ⲕⲟ ⲡⲉ ϩⲙⲡⲁⲑⲃ 15 ⲟⲛ ⲛⲥⲙⲟⲧ ⲉⲣⲉ

ⲃⲓⲟ- ⲛⲉϥϫⲁϫⲉ ⲡⲏⲧ

ⲁⲩⲱ ⲟⲛ ϫⲉ ϯⲛⲁ ⲛⲥⲱϥ ⲉϥⲱϣ

ⲧⲉⲗⲏⲗ ⲉϫⲙ ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ

ⲡⲉⲕϣⲁϫⲉ ⲛⲑⲉ ⲡⲱⲧ ⲛⲥⲁⲛⲁⲙⲡⲉⲛⲧⲁϥϭⲛ 20 ϫⲁϫⲉ ⲛⲧⲁⲧⲁ

ϩⲁϩ ⲛϣⲱⲗ ϩⲟⲟⲩ ⲁⲩⲱ ⲛ

ⲁⲩⲱ ⲙⲁⲣⲉⲡ ⲛⲁⲕⲧⲟⲓ ⲙⲡⲟⲩϣⲁϫⲉ ⲙⲡⲛⲟⲩ ⲱϫⲉⲛ-ⲧⲉ ϩⲗⲟϭ ϩⲛⲧⲉⲕ ⲇⲁⲩⲉⲓⲇ ⲙⲉⲛ ⲥⲱ

ⲧⲁⲡⲣⲟ ⲛⲑⲉ ⲛ 25 ⲙⲁⲧⲓⲕⲟⲥ ⲉϥ

ⲇⲁⲩⲉⲓⲇ ϫⲉ ⲁ ⲙⲓϣⲉ ⲟⲩⲃⲉ ⲛ

ⲛⲉⲕϣⲁϫⲉ ϩ ϫⲓϫⲉⲉⲩⲉ ⲉⲧⲟⲩ

ⲗⲟϭ ϩⲛⲧⲁϣⲟⲩ ⲟⲛϩ ⲉⲃⲟⲗ ⲉϥⲱⲃⲉ ⲉϩⲟⲩⲉ ⲑⲁⲣⲉⲓ ⲙⲡⲛⲟⲩ

ⲉⲟⲩⲉⲃⲓⲱ ϩⲛ 30 ⲧⲉ ⲉϥⲙⲓϣⲉ ⲉ

ⲣⲱⲓ- ϫⲱϥ ⲉⲧⲃⲉ ⲧⲉϥ

ⲇⲁⲩⲉⲓⲇ ⲅⲁⲣ ⲉϥ ⲡⲣⲟϩⲁⲓⲣⲉⲥⲓⲥ

ϣⲟⲟⲡ ⲙⲡⲣⲟ ⲉⲧⲉ ⲟⲩⲉⲛⲧⲁϥⲥ

ⲥⲱⲡⲟⲛ ⲛⲙ

ALIN SUCIU658

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ⲉϩⲟⲩⲛ ⲉⲣⲟϥ- ⲧⲏⲣⲥ ⲙⲡϫⲁϫⲉⲛⲧⲟⲕ ϭⲉ ϩⲱ ⲛⲧⲉⲧⲉⲙⲗⲁⲁⲩ

ⲱⲕ ⲱ ⲡⲁ ϫⲓ ⲧⲏⲩⲧⲛ ⲛ

ϣⲏⲣⲉ ⲁⲣⲓϫⲁⲣ ϭⲟⲛⲥ -ϩⲏⲧ ⲛⲅⲱϣ 5 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ ⲟⲥ ϫⲉ ⲛⲧⲁϥϯ

ⲡⲱⲧ ⲛⲥⲁⲛⲁ ϭⲟⲙ ⲛⲛⲁⲡⲟⲥϫⲁϫⲉ ⲧⲁⲧⲁϩⲟ ⲧⲟⲗⲟⲥ ⲙⲙⲁⲧⲉ-ⲟⲩ ⲉⲧⲉ ⲙⲙⲉⲉⲩⲉ ⲡⲥⲱⲧⲏⲣ ⲱϣ

ⲛⲉⲉⲑⲟⲟⲩ ⲉⲧϯ 10 ⲉⲃⲟⲗ ϫⲉ ⲡⲉϯϫⲱ

ⲛⲙⲙⲁⲕ ⲁⲩⲱ ⲙⲙⲟϥ ⲛⲏⲧⲛ

ⲛⲛⲁⲕⲧⲟⲓ ⲙ ϯϫⲱ ⲙⲙⲟϥ ⲛⲟⲩ

ⲡⲟⲩⲱϫⲉⲛ ⲟⲛ ⲛⲓⲙ ϫⲉ ⲣⲟ

ϯⲛⲁⲗⲟϫϩⲟⲩ ⲛⲥⲉ ⲉⲓⲥ-ⲧⲙⲉϣϭⲙϭⲟⲙ 15 ⲏ ⲛⲅϫⲓ ⲛⲁⲕ ⲛⲧ

ⲉⲁϩⲉⲣⲁⲧⲟⲩ ⲥⲉ ⲙⲛⲧϫⲱⲱⲣⲉ

ⲛⲁϩⲉ ϩⲁⲣⲁⲧⲟⲩ ⲛ ⲓⲏⲥⲟⲩ ⲡϣⲏ

ⲛⲛⲁⲟⲩⲉⲣⲏⲧⲉ- ⲣⲉ ⲛⲛⲁⲩⲏ ⲡϫⲉ ⲁⲕⲙⲟⲣⲧ ⲛⲟⲩ ϫⲱⲱⲣⲉ ϩⲙⲡϭⲟⲙ ⲉⲡⲡⲟⲗⲉ 20 ⲡⲟⲗⲉⲙⲟⲥ ⲉϥ

ⲙⲟⲥ ⲉⲃⲟⲗ ϫⲉ ⲡ ⲥⲉⲣⲉⲙⲗⲁϩ ⲉⲃⲟⲗ

ⲛⲟⲩⲧⲉ ⲡⲉⲧϯ ⲙⲛⲡⲁⲙⲁⲗⲏⲕϭⲟⲙ ⲉⲡⲣⲱⲙⲉ ⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗⲉⲧⲟⲩⲏϩ ⲛⲥⲱϥ ϫⲉ ϩⲛⲧⲉⲩⲛⲟⲩ

ⲉϥⲙⲓϣⲉ ⲙⲛ 25 ⲛⲧⲁϥϫⲣⲟ ⲉⲡⲁ

ⲛⲉⲧⲙⲓϣⲉ ⲛⲙ ⲙⲁⲗⲏⲕ ϩⲓⲧⲙ

ⲙⲁϥ- ⲡⲡⲱⲣϣ ⲉⲃⲟⲗ

ⲁϥϫⲟⲟⲥ ⲅⲁⲣ ⲛⲛⲉ ⲛⲉⲛϭⲓϫ ⲙⲙⲱⲧⲟⲩⲏϩ ⲛⲥⲱϥ ⲩⲥⲏⲥ-ϫⲉ ⲁⲓϯ ⲧⲉⲝⲟⲩ 30 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲥⲓⲁ ⲛⲏⲧⲛ ⲉ ⲟⲟⲥ ϫⲉ ⲓⲏⲥⲟⲩ

ϩⲱⲙ ⲉϫⲛⲛϩⲟϥ ⲟⲩⲡⲣⲟⲫⲏ

ⲙⲛⲛⲟⲩⲟⲟϩⲉ ⲧⲏⲥ ⲡⲉ-ⲁⲩⲱ ⲉϫⲛⲧϭⲟⲙ ⲁⲗⲗⲁ ϯⲥⲱⲧⲙ

659THE SERMO ASCETICUS

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Naples National Library IB9 fo 56r

ⲓⲁ

ⲉⲧⲉⲅⲣⲁⲫⲏ ⲉ ϭⲱⲃ ⲁⲗⲗⲁ ⲛϭⲟⲙⲥⲱϣ ⲉⲃⲟⲗ ϫⲉ ⲛ ϩⲓⲁⲅⲁⲡⲏ-ⲧⲁⲩⲕⲉⲧⲧⲏⲩ ⲙⲡⲣⲧⲣⲉⲛϭⲉⲛ

ⲧⲛ ⲉϩⲣⲁⲓ ⲉϫⲛⲧ ⲧⲥ ⲡⲁϣⲏⲣⲉ ⲉⲩ

ⲥⲛⲧⲉ ⲛⲛⲁⲡⲟⲥ 5 ⲧⲥⲁⲃⲟ ⲙⲙⲟⲕ ⲉ

ⲧⲱⲗⲟⲥ ⲙⲛⲛⲉⲡ ⲙⲓϣⲉ ⲉⲕⲙⲟⲩⲣⲣⲟⲫⲏⲧⲏⲥ- ⲙⲡⲇⲓⲁⲃⲟⲗⲟⲥ

ⲛⲧⲟⲕ ϩⲱⲱⲕ ⲉⲛⲉⲕⲟⲩⲉⲣⲏⲧⲉ

ⲡⲁϣⲏⲣⲉ ϩⲓⲧⲙ ⲙⲁⲩⲁⲁⲕ ⲉⲕⲡⲡⲱⲣϣ ⲉⲃⲟⲗ 10 ⲧⲱⲃϩ ϫltⲉgt ⲙⲡⲉⲣⲛⲛⲉⲕϭⲓϫ ⲉⲕⲉ ϫⲓⲧⲛ ⲉϩⲟⲩⲛ ⲉ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ ⲡⲓⲣⲁⲥⲙⲟⲥ ⲉⲕⲙⲁⲕ- ⲙⲟⲩⲣⲉ ⲉⲙⲡⲓ

ⲉⲕϣⲁⲛⲣϩⲟⲧⲉ ⲣⲁⲥⲙⲟⲥ ⲉⲣⲟⲕ

ϩⲏⲧϥ ⲙⲡⲛⲟⲩ 15 ⲙⲁⲩⲁⲁⲕ-ⲧⲉ ⲉⲕⲉⲉⲓ ⲉⲃⲟⲗ ⲟⲩⲛ ϩⲛϩⲃⲏⲩⲉⲉⲙⲓϣⲉ ⲙⲛⲛⲉⲕ ⲅⲁⲣ ⲉⲣⲉⲡⲣⲱⲙⲉ

ϫⲁϫⲉ ϩⲛⲟⲩϩⲓⲏ ϯ ⲙⲙⲟϥ ⲉⲣⲟⲟⲩⲉⲩⲉϭⲱⲧⲡ ϩⲁ ⲉϥⲙⲟⲩⲣ ⲙⲡⲇⲓⲁ

ⲧⲉⲕϩⲏ ⲛⲥⲁϣϥ 20 ⲃⲟⲗⲟⲥ ⲉⲣⲟϥ ⲙⲁⲩ

ⲛϩⲓⲏ- ⲁⲁϥ-ⲛⲉⲕϫⲁϫⲉ ⲉⲧϯ ⲟⲩⲥⲁ ⲛⲕⲟⲧⲥ ⲅⲁⲣ

ⲛⲙⲙⲁⲕ ⲛⲉ ⲙ ⲡⲉ ⲡⲇⲓⲁⲃⲟⲗⲟⲥⲙⲉⲉⲩⲉ ⲉⲧϯ ⲛⲙ ϣⲁϥⲉⲛ ϩⲉⲛϩ

ⲙⲁⲕ- 25 ⲃⲏⲩⲉ ⲅⲁⲣ ⲛⲁⲅⲁⲁⲓϯ ϭⲉ ⲛⲁⲕ ⲡⲁ ⲡⲏ ⲙⲡⲣⲱⲙⲉ

ϣⲏⲣⲉ ⲛⲟⲩϭⲟⲙ ϣⲁⲛⲧⲉϥⲉⲛⲧϥ

ⲉⲃⲟⲗ ϩⲓⲧⲙⲡ ⲉⲧϭⲟⲣϭⲥ ϩⲉⲛⲛⲟⲩⲧⲉ ⲧⲁⲣⲉⲕ ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ 30 ϣⲛϩⲧⲏϥ ⲛⲙⲁⲕ ⲧⲏⲣⲟⲩ- ⲛⲟⲩϫ ⲛϥⲧⲉϩⲛⲧⲁⲡⲛⲟⲩⲧⲉ ⲅⲁⲣ ⲡⲉⲕⲟⲩⲱϣ

ϯ ⲛⲁⲛ ⲁⲛ ⲛⲟⲩ ⲙⲛⲧⲁⲅⲁⲡⲏⲡⲛⲁ ⲙ ⲙⲛⲧ

ALIN SUCIU660

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Naples National Library IB9 fo 56v

ⲓⲃ

ⲛϥⲧⲱϩ ⲙ ⲉⲓⲧⲁ ⲉⲕϩⲙⲟⲟⲥ

ⲡⲉⲧⲥⲁϣⲉ ⲙⲛ ϩⲛⲧⲙⲏⲧⲉ ⲛ

ⲡⲉⲧϩⲟⲗϭ - ϩⲛⲣⲱⲙⲉ ϥⲓⲧⲱⲃϩ ϭⲉ ⲙⲡ ⲡⲉⲕⲣⲟⲟⲩϣ

ⲛⲟⲩⲧⲉ ⲡⲁϣⲏ 5 ⲙⲁⲩⲁⲁⲕ ⲉⲕⲣⲉ ϫⲛⲛⲉⲕⲉⲓ ϣⲁⲛⲛⲁⲩ ⲉϩⲱⲃ

ⲉⲛⲉϥϩⲁϭⲉ- ⲛⲓⲙ ⲙⲟϣⲧⲕⲉⲩⲉⲣϩⲁⲗ ⲅⲁⲣ ⲙⲡ ϫⲉ ⲉⲛⲉⲁⲕⲉⲛ

ⲣⲉϥϣⲙϣⲉ ⲡϫⲏ ⲉⲃⲟⲗ ϩⲙ

ⲛⲟⲩⲧⲉ ϩⲛϩⲉⲛ 10 ⲡⲉⲕⲃⲁⲗ-ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ ⲁⲩⲱ ⲙⲡⲣϫⲓ ⲗⲁ

ⲛⲟⲩⲧⲉ- ⲁⲩ ⲛϣⲁϫⲉ ⲛⲧⲉ

ⲛⲑⲉ ⲛⲁⲇⲁⲙ ⲗⲁⲁⲩ ⲉϩⲟⲩⲛ ⲉ

ⲛⲧⲁⲩⲉⲣ ⲣⲱⲙⲉ ⲉⲙϩⲁⲗ ⲙⲙⲟϥ ϩⲛ 15 ⲡⲉⲛⲉⲕⲃⲁⲗ ⲛⲁⲩ

ⲟⲩⲥⲙⲏ ⲙ ⲙⲛⲧ ⲉⲣⲟϥ ⲛⲧⲉⲛⲉⲕⲛⲟⲩⲧⲉ ⲁϥ ⲙⲁⲁϫⲉ ⲥⲟⲧⲙⲟⲩⲧⲉϩ ⲡⲉⲧϩⲟⲗϭ ⲛⲅϥⲓ ⲙⲡⲉϥⲛⲟ

ⲙⲛⲡⲉⲧⲥⲁϣⲉ- ⲃⲉ ⲛⲅⲧⲁⲗⲟϥ ⲉ

ⲣⲟⲉⲓⲥ ϭⲉ ϩⲱⲱⲕ 20 ϫⲱⲕ-ⲉⲧⲉⲙϯϩⲓⲛⲏⲃ ⲉⲧⲃⲉ ⲡϣⲁϫⲉ

ⲛⲛⲉⲕⲃⲁⲗ ⲣⲉⲕ ⲉⲧⲥⲏϩ ϫⲉ ⲉⲧⲉ

ⲣⲓⲕⲉ ⲛⲛⲉⲕⲃⲟⲩ ⲧⲛⲟ ⲛϩⲏⲏⲃⲉ

ϩⲉ ϫⲉ ⲉⲕⲉⲉⲣ ⲉϫⲛⲛⲉⲛⲟⲃⲉ ⲛ

ⲃⲟⲗ ⲛⲑⲉ ⲛⲟⲩ 25 ⲛⲉⲧϩⲓⲧⲟⲩⲱ

ϭⲁϩⲥⲉ ⲉⲃⲟⲗ ϩⲛⲟⲩ ⲧⲉⲛ ⲉⲧⲉⲧⲛϩⲁϭⲉ ⲁⲩⲱ ⲛ ⲱⲡ ⲙⲡⲉⲩϣⲱ

ⲑⲉ ⲛⲟⲩϩⲁⲗⲏⲧ ⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛⲉⲃⲟⲗ ϩⲛⲟⲩⲡⲁϣ- ⲛⲉ ⲉⲕϣⲁⲛ

ϩⲉⲛϩⲁⲣⲉϩ ⲛⲓⲙ 30 ⲱⲡ ⲙⲡϣⲱⲱⲧ

ϩⲁⲣⲉϩ ⲉⲡⲉⲕ ⲙⲡⲉⲧϩⲓⲧⲟⲩϩⲏⲧ ϩⲛϩⲓⲟ ⲱⲕ ϫⲉ ⲛⲟⲩⲕ

ⲟⲩⲉ ⲅⲁⲣ ⲛⲱⲛϩ ⲛⲉ ⲙⲉⲕⲕⲣⲓⲛⲉⲛⲉ ⲉⲃⲟⲗ ϩⲛⲛⲁⲓ- ⲛⲗⲁⲁⲩ ⲙⲉⲕ

661THE SERMO ASCETICUS

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Venice Marciana 192 fo 100r

ⲓⲅ

ϫⲓⲥⲉ ⲛϩⲏⲧ ⲉϫⲉⲛ ϩⲙⲡⲉⲕⲥⲙⲟⲧⲗⲁⲁⲩ ⲁⲗⲗⲁ ⲉⲣⲉⲡⲉⲕϩⲏⲧ

ϣⲁⲕϥⲓ ϩⲁϩⲱⲃ ⲟ ⲛⲑⲉ ⲛⲟⲩⲕⲱϩⲧ

ⲛⲓⲙ ⲉⲧⲃⲉ ⲧⲁ ⲉϩⲟⲩⲛ ⲉⲡⲛⲟ

ⲅⲁⲡⲏ ⲙⲡⲛⲟⲩ 5 ⲃⲉ-ⲧⲉ- ⲙⲡⲉⲣϣⲱⲡⲉ ⲉⲕ

ϣⲱⲡⲉ ⲛⲭⲣⲏⲥ ⲃⲏⲗ ⲉⲃⲟⲗ ϩⲙⲧⲟⲥ ⲡⲁϣⲏ ⲡⲉⲕϩⲏⲧ ϣⲱ

ⲣⲉ ϫⲉ ⲛⲉⲧⲟ ⲛ ⲡⲉ ⲛⲧⲟϥ ⲉⲕ

ⲭⲣⲏⲥⲧⲟⲥ ⲛⲉⲧ 10 ⲧⲟⲣϩ ϩⲛϩⲱⲃ

ⲛⲁⲟⲩⲱϩ ϩⲓϫⲙ ⲛⲓⲙ-ⲡⲕⲁϩ ⲁⲩⲱ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕϩⲏⲧ

ⲛⲃⲁⲗϩⲏⲧ ⲛⲉⲧ ⲉⲉⲣϫⲟⲉⲓⲥ ⲉⲣⲟⲕⲛⲁϣⲱϫⲡ ϩⲓ ⲁⲗⲗⲁ ⲁⲣⲓϫⲟⲉⲓⲥ

ϫⲱϥ- 15 ⲛⲧⲟϥ ⲉⲡⲉⲕ

ⲁⲩⲱ ϫⲉ ⲧⲁⲅⲁⲡⲏ ϩⲏⲧ-ϣⲁⲥⲉⲣⲭⲣⲏⲥ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛ

ⲧⲟⲥ ⲉϥϫⲱ ⲙ ⲥⲁⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲟⲥ ϫⲉ ⲉⲕϣⲁⲛ ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ 20 ϩⲏⲧ ⲟⲩⲁϩϥ ⲛ

ⲁⲣⲓⲭⲣⲏⲥⲧⲟⲥ ⲥⲱⲕ-ϩⲓⲃⲁⲗϩⲏⲧ ⲧⲁ ⲙⲡⲉⲣⲥⲱⲧⲙ ⲛⲥⲁⲣⲉⲕϩⲉ ⲉⲡⲉⲟⲟⲩ ⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲡⲛⲟⲩⲧⲉ- ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲙⲡⲉⲣϣⲱⲡⲉ ⲛⲑⲉ 25 ϩⲏⲧ ⲛⲧⲟϥ ⲥⲱ

ⲛⲛⲉⲓϣⲟⲛⲧⲉ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲧⲣⲏⲧ ϩⲓϫⲛⲛ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕ

ⲧⲟⲟⲩ ⲉⲧⲉ ⲡⲛⲟⲩ ϩⲏⲧ ⲉⲉⲣⲛⲟⲩⲧⲉ

ⲧⲉ ⲡⲉϣⲱⲡⲉ ⲛⲁⲕ ⲁⲗⲗⲁⲛⲧⲟϥ ⲛⲑⲉ ⲛⲟⲩ 30 ⲙⲁⲣⲉⲡⲉⲕϩⲏⲧ

ⲕⲁϣ ⲉϥⲣⲏⲧ ϩⲓ ⲛⲧⲟϥ ⲥⲱⲧⲙϫⲛⲟⲩⲙⲟⲟⲩ ⲉⲧⲉ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ-ⲡⲛⲟⲩⲛ ⲡⲉ ⲕⲟⲩⲱϣ ⲉⲥⲱⲧⲙ

ϣⲱⲡⲉ ⲉⲕⲙⲟⲧⲛ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ

ALIN SUCIU662

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Venice Marciana 192 fo 100v

ⲓⲇ ⲓⲁ

ⲡⲁϣⲏⲣⲉ ⲛⲅ ⲉⲡϫⲓⲛϫⲏ-ⲛⲁⲟⲩⲱϣ ⲁⲛ ⲁⲩⲱ ⲟⲛ ϫⲉ ⲁⲛltⲁgt

ⲉⲥⲱⲧⲙ ⲛⲥⲁ ⲁⲛⲟⲙⲓⲁ ϫⲓⲥⲉ

ⲛⲉⲕⲟⲩⲱϣ ⲉⲧⲁⲁⲡⲉ ⲁⲩϩⲛⲅⲥⲱⲧⲙ ⲛⲥⲁ 5 ⲣⲟϣ ⲉϫⲟⲓ ⲛ

ⲡⲛⲟⲩⲧⲉ- ⲑⲉ ⲛⲟⲩⲉⲧⲡⲱ

ⲡⲟⲩⲱϣ ⲙⲡⲛⲟⲩ ⲉⲥϩⲟⲣϣ -ⲧⲉ ⲡⲉ ϩⲁⲣⲉϩ ⲉ ⲧⲉⲛⲛⲁⲩ ⲅⲁⲣ ϫⲉ

ⲛⲉϥⲉⲛⲧⲟⲗⲏ ⲉⲣϣⲁⲛⲡⲣⲱ

ⲉⲕϣⲁⲛϩⲁⲣⲉϩ 10 ⲙⲉ ⲧⲟϭϥ ⲉⲡⲛⲟⲩ

ⲅⲁⲣ ⲉⲛⲉϥⲉⲛⲧⲟ ⲧⲉ ϣⲁϥⲗⲟ ⲉϥ

ⲗⲏ ⲕⲛⲁϣⲱ ϩⲟⲣϣ ⲛⲛⲟⲃⲉⲡⲉ ⲉⲟⲩⲉⲛϭⲟⲙ ϣⲁⲣⲉⲡϣⲁϫⲉ

ⲙⲙⲟⲕ ϩⲛⲛⲉⲕ ⲙⲡⲥⲱⲧⲏⲣ

ϩⲃⲏⲩⲉ ⲧⲏⲣⲟⲩ 15 ϫⲱⲕ ⲉⲃⲟⲗ ⲉ

ⲁⲩⲱ ⲡⲉⲕϩⲱⲃ ϫⲱϥ ϫⲉ ⲉⲧⲉ

ⲛⲁϣⲱⲡⲉ ⲛ ⲧⲛϣⲁⲛϭⲱ ϩⲙ

ⲥⲱⲧⲡ ϫⲉ ⲛⲉϥ ⲡⲁϣⲁϫⲉ ⲧⲉⲉⲛⲧⲟⲗⲏ ⲛⲥⲉ ⲧⲛⲛⲁⲥⲟⲩⲉⲛ ⲧ

ϩⲟⲣϣ ⲁⲛ- 20 ⲙⲉ ⲁⲩⲱ ⲧⲙⲉ

ⲉϥⲱϣ ⲉⲃⲟⲗ ⲟⲛ ⲛⲁⲉⲣⲧⲏⲩⲧⲛ

ϫⲉ ⲁⲙⲏⲓⲧⲛ ϣⲁ ⲛⲣⲙϩⲉ-ⲣⲟⲓeuroⲟⲩⲟⲛ ⲛⲓⲙ ⲉϥϫⲱ ⲙⲙⲟⲥ

ⲉⲧϩⲟⲥⲉ ⲁⲩⲱ ⲉ ϫⲉ ⲡⲛⲟⲩⲧⲉ ⲛⲁ

ⲧⲟⲧⲡ ⲁⲩⲱ 25 ⲉⲣⲧⲏⲩⲧⲛ ⲛⲁⲛⲟⲕ ϯⲛⲁϯ ⲉⲙ ⲣⲙϩⲉ ⲉⲛⲉⲧⲛ

ⲧⲟⲛ ⲛⲏⲧⲛ - ⲛⲟⲃⲉ ⲉⲃⲟⲗⲁⲩⲱ ⲟⲛ ϥⲱϣ ϫⲉ ⲡⲛⲟⲩⲧⲉ

ⲉⲃⲟⲗ ⲟⲩⲃⲉ ϩⲟⲓⲛⲉ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲡ

ⲉⲩϩⲟⲥⲉ ⲉⲡϫⲓⲛ 30 ⲣⲱⲙⲉ-ϫⲏ ⲛⲑⲉ ⲉⲧ ⲉⲃⲟⲗ ϫⲉ ϥⲥⲏϩ ϫⲉ

ⲥⲏϩ ϫⲉ ⲁϩⲣⲟⲟⲩ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲛⲛⲉⲧϩⲟⲥⲉ ⲥⲉϩⲟⲥⲉ ⲛⲉⲧⲟⲩⲧⲃⲃⲟ

663THE SERMO ASCETICUS

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Oxford Bodleian Library MS Copt F 157(P)r

TRANSLATION

[A] Unknown number of lines missing

7 [ ] and do not quarrel about anything10 [Do] not be hard [so that] you do not die before

your [time]54

11 [Do not] be O [my] son [ ]

Unknown number of lines missing21 [ ] [run immediately from] all [these things] [Do not] be

[ ] O my [son] but be [meek] for the [meek will] inheritthe earth55

Unknown number of lines missing23 [ ] and [the] Devil [will not have] power [over you] Be

[calm] and humble with all people

[A] BnF Copte 1321 fo 87r + BnF Copte 1332 frag 42Cv

c20 lines missing c20 lines missing[ ] [ ] [ⲁⲩⲱ ⲛϩⲟⲙⲟⲟⲩ][ⲕ]ⲁ ⲣⲡⲟⲥ ϥ [ⲛⲁⲧ] ⲥⲓⲟⲛ [ ⲧⲉⲛⲟⲩ]ⲃⲃⲟϥ- ⲁⲩⲱ [ⲛⲟⲩⲟⲉⲓϣ]ⲁ [ⲅ]ⲱⲛⲓⲍⲉ ϭ [ⲉ] ⲡⲁ ⲛⲓⲙ[ ϣⲁⲉⲛⲉϩ]ϣⲏⲣⲉ ⲧⲁⲣⲉⲕ ⲛⲉⲛ[ⲉϩ ϩⲁ]ϭⲱ ϩⲛⲛⲁⲡⲧⲃ ⲙⲏ [ⲛ-]ⲃⲟ ⲧⲏⲣⲟⲩ ⲉⲓⲧⲉ ϩⲛⲛⲉⲕⲃⲁⲗⲉⲓⲧⲉ ϩⲙⲡⲉⲕ

ϩⲏⲧ ⲧⲁⲣⲉⲕⲉⲓ[ⲉⲧ]ⲉ ⲕⲁⲣⲭⲏⲛⲑⲉ ⲛⲛⲉⲓⲕⲟⲩⲓ

ⲛϣⲏⲣⲉ ⲛⲧⲁmargin

54 Eccles 71755 Matt 55

ALIN SUCIU664

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24 Look at [your] teacher how [he] walked [in] humbleness[setting] for us [a model] so that [ ]56

[B] Unknown number of lines missing28 [Look at] Isaiah [crying] out and [saying] lsquo[Our] entire

righteousness is like [a] menstrual ragrsquo57 [before] you29 [And our] Lord [instructed] those [who followed] him lsquoIf

you [do] every[thing] that [has been] ordered [to you] [ ]58

Unknown number of lines missing29a Look at the tax collector my [son] whom God praised for

his humbleness31 Walk in poverty my [son] for [the] poverty [humbles] the

person59 Do not [ ] [ ] according to the [commandment] of[Christ] so that you [devote yourself to] God [and] God [ ] you

32 Devote yourself to [God] [ ] his sweetness and you will[know his] wish

One leaf missing[C] 38 [Sitting] in your cell be like a master-pilot who steers

his ship60 observing the wind from which side it comes to youwhether comes the good wind or comes the bad wind Be strongin the battle and cry out lsquoArise north wind and come southwind and blow in my garden so that my spices give scentrsquo61

39 Sitting in your cell my son do not be like a judge40 Do not weary of praying and you will be heard41 While you are in a labour look for rest42 My son give yourself to God with all your strength so that

he fights for you62 protects you gives you power and fights withthose who fight against you For you shall not be able to do any-thing apart from God but if the person supplicates God thenGod gives him power watches him fills him with wisdom andunderstanding and leads him with his counsel63

[B] BnF Copte 1321 fo 87v + BnF Copte 1332 frag 42Cr

[C] Venice Marciana 192 fo 99r (p 1)

56 1 Pet 22157 Isa 64558 Luke 171059 Prov 10460 Cf 4 Macc 7161 S of S 41662 Cf Exod 141463 Cf Ps 7224

665THE SERMO ASCETICUS

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43 Sitting in your cell do not be wandering forth Pay atten-tion [D] how you sit Do not become like a beast that hastens afterthe person but rather be the person who drives the beast Sittingin your cell have a guard to you Do not have the body in the cellwhile your heart is in Egypt but make your body a temple ofGod64 and strengthen your thoughts so that you obtain for your-self the stable thought

43a Sitting in your cell do not let your mind exalt with you orexalt yourself by the deliberation of your mind65 or praise your-self alone for God detests those who praise themselves alone66

but he looks upon the prayer of those who are humble67 Sittingin your cell do not have any fetters It is sufficient (to do) foreach day its works68 so that you remain calm Guard yourself notto commit sin Sitting in your cell persist in your prayers fastsand the fight of your heart so that you abide in the things that be-long to the purity of the heart for without peace and holiness [E]no one will see God69

44 Sitting in your cell if a brother brings reports against youdo not let your heart be concerned with them so that you remaincalm and your heart remains quiet for many are the thoughts ofthe cell

45 Sitting in the cell keep recitation in your mouth If youstop put a guard to you or else you are led astray so that you re-main in the pure things and the Holy Spirit befriends you Sittingin your cell seek after the blameless thought and the thought ofGod makes him a member of your household so that he over-comes all the thoughts that fight against you For the thought ofGod which is the reason is the king of the passions70

46 Sitting in your cell fight against yourself so that you obtainthe grace of the cell for the cell has grace

[D] Venice Marciana 192 fo 99v (p 2)[E] Naples National Library IB9 fo 52r (p 3)

64 Cf 1 Cor 31665 Sir 6266 1 Clement 30667 Ps 1011868 Cf Matt 63469 Cf Heb 121470 Cf 4 Macc 17 13 182 The idea that reason rules over passions is

based on 4 Macc 11 ff

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47 Sitting in your cell do not teach yourself to pine for a persondo not let a person wait for you and also do not wait for a person sothat you remain calm but because of the commandment of Godsupport those who come to you If a brother [F] spends a Sundaywith you support him because of the commandment of God If abrother comes to the monastery71 while you are in it support himuntil he finds a cell because of the commandment of God And doaccording to your capacity that which depends on you for you alsoif you go to a monastery you want to be helped For this is the com-mandment of God and these are the works of the cell my son

48 If you come out from the cell be careful72 so that you donot bring out the laden ship and empty it and you do not walk bythe sight of your eyes and the hearing of your ears Stay safe myson and let all the things that you see be profitable to you so thatyou return calm to your cell

49 Sitting in your cell my son have constantly the thought ofGod in your heart and his fear shall encircle you

50 For the fear of God drives out from the soul all sin corrup-tion and transgression

51 The one who has obtained the fear of God has obtained allgrace The one who has the fear of God has [G] treasuries filledwith all good things For the fear of God delivers the person fromsin and it is in the fear of God that everyone turns away from evil

52 Sitting in your cell keep the judgement before you and per-form the things of life Gird yourself about your loins with theteaching73 and you shall trample upon your bruised enemies

53 Do not be undisciplined my son but fear God and keep hiscommandments74

54 My son do not be the slave of your cowardice75 for humanglory Guard yourself against vainglory or else God shall scatteryour bones76

[F] Naples National Library IB9 fo 52v (p 4)[G] Naples National Library IB9 fo 53r (p 5)

71 Literally lsquomountainrsquo a word which designates a monastery or a monas-tic settlement

72 Literally lsquohold your heartrsquo73 Cf Eph 61474 Eccles 121375 Literally lsquoof his cowardicefearrsquo The Qasr el-Wizz fragment has lsquoof his

desire and his fearrsquo The Sahidic text is perhaps corrupted at this point theGreek reads μὴ γίνου δοῦλος τοῦ θελήματος σου ἕνεκα δόξης ἀνθρωπίνης

76 Cf Ps 526 Ezek 65

667THE SERMO ASCETICUS

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55 Do your entire work for God77 for God is not unjust to re-ward you according to your work78

56 Cleanse your heart my son so that God listens to youimmediately

56a Present yourself approved to God79

57 Do not restrain yourself and strive day after day and do notbe negligent so that your time does not cease from you and youcurse the day you were born

58 I bid you my son [H] do not walk with a person fromwhom you will not profit so that you do not fall upon your faceDo not walk with an angry person80 Do not befriend a slandererDo not walk with a drunkard Do not befriend an irascible personDo not walk with a garrulous person so that you become meekfor the meek will inherit the earth81 Do not befriend a hasty per-son Do not walk with a person who is friend with a woman or achild nor be friends with a woman Do not walk with someoneyounger than you so that you are not confused and do notgo backwards

59 If you make a friend let him be a believer a personwhose work surpasses yours a God-loving person a personwho does not look at the things of this world for it is thethings of this world that separate the person from God Do notbe friends with a person on account of the things of this worldfor it is the things of this world that separate the personfrom God

60 Rather be friends with a God-loving pauper a humble pau-per a hospitable pauper a pauper girded with the fear of God apauper who carries the cross a pauper who gives heed to God andhas a guard on his mouth82

61 My son befriend [I] everyone who fears God and keeps hiscommandments83

[H] Naples National Library IB9 fo 53v (p 6)[I] Naples National Library IB9 fo 54r (p 7)

77 Cf Col 32378 Following the Qasr el-Wizz fragment codex MONBON has lsquoyour heartrsquo

Cf Heb 61079 2 Tim 21580 Cf Prov 222481 Matt 5582 Cf Ps 140383 Cf Eccles 1213

ALIN SUCIU668

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62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

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67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

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67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

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70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

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73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

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Page 13: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

the quotations from and references to 1 Clement in the Sermoasceticus As I will argue the quotations from 1 Clement are ofprime importance for establishing the original language of ourtext I hope that this research may bring some fresh ideas to theold debate concerning the priority of Coptic or Greek originalsfor certain Egyptian ascetic writings I will try to make this issueclearer before proceeding to the analysis of the select passages

It is notorious that in the absence of proper historical docu-mentation it is difficult to decide whether a text was originallycomposed in Greek or in Coptic solely on a linguistic basisSuffice to mention in this regard the failure of Rene Draguet todemonstrate that there is an early Coptic stratum detectable insome Greek ascetic texts like Athanasiusrsquo Life of Anthony (CPG2101) the Historia Lausiaca (CPG 6036) and the Asceticon ofIsaiah of Scetis40 Another way to establish the original languagein which a literary work was written is by examining the biblicalquotations However this method remains highly contentious be-cause translators usually adjusted quotations in order to conformthem to the version of the Bible in the target language It is there-fore not surprising to discover that the biblical quotations followthe Greek version of the Bible in Greek texts and the Coptic ver-sion in Coptic translations of the same works This adjustment ofbiblical quotations during the translation process constitutes aserious obstacle when we tackle the question of Greek versusCoptic originals

However the situation changes when we deal with quotationsfrom extra-canonical writings As these quotations are usuallymuch harder to identify than those from biblical texts translatorsand copyists could not adapt them so easily to the target languageConsequently they may shed a good deal of light on the questionof the original language of some Egyptian texts that exist both inGreek and in Coptic and whose original language is otherwise

40 R Draguet La Vie primitive de saint Antoine conservee en syriaque(CSCO 417ndash18 Scriptores syri 183ndash4 Louvain Secretariat du CorpusSCO1980) vol 2 pp 100ndash112 Draguet lsquoLe Chapitre de lrsquoHistoire Lausiaque surles Tabennesiotes derive-t-il drsquoune source coptersquo Le Museon 57 (1944) pp53ndash145 and 58 (1945) pp 15ndash95 Draguet lsquoUne nouvelle source copte dePallade Le ch VIII (Amoun)rsquo Le Museon 60 (1947) pp 227ndash55 Draguet LesCinq recensions de lrsquoAsceticon syriaque drsquoabba Isaıe 4 vols (CSCO 289ndash90 293ndash4 Scriptores syri 120ndash3 Louvain Secretariat du CorpusSCO 1968) vol 3pp 44ndash72

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difficult to establish Stephen the Thebanrsquos Sermo asceticus ishighly relevant in this context because it quotes directly from anon-canonical text ie 1 Clement which has survived both inGreek and in Coptic (Akhmimic) allowing thus a proper com-parative study As we will see the evidence that can be gleanedfrom this comparison leans heavily in favour of a Coptic originalof the Sermo asceticus

In sectsect25ndash8 Stephen the Theban uses 1 Clement 171ndash6 in a dis-cussion about the humility of the saints mentioned in Jewishscriptures In this context he quotes an apocryphal saying ofMoses which appears in 1 Clement 17641 As this portion of thetext is lost in Sahidic because of the fragmentary state of themanuscripts I will refer here only to the Greek version of theSermo asceticus

Clement of Alexandria also quotes this apocryphal saying ofMoses in his fourth book of the Stromata (CPG 1377) under theform ἐγὼ δέ εἰμι ἀτμὶς ἀπὸ χύτρας43 However in view of the factthat Stephen obviously knew 1 Clement since he quotes from itelsewhere in the Sermo asceticus there can be no doubt that theApostolic Father was his immediate source

1 Clement 17642 Sermo asceticus 27

Ἐγὼ δέ εἰμι ἰσχνόφωνος καὶβραδύγλωσσος καὶ πάλινλέγει Ἐγὼ δέ εἰμι ἀτμὶςἀπὸ κύθρας

πρόσεχε Μωϋσῇ λέγοντιἰσχνόφωνος εἰμι καὶ ἀτμὶς ἐκτῆς χύτρας

lsquoBut I am weak of speech andslow of tonguersquo And he saysagain lsquoBut I am smoke from the potrsquo

Pay attention to Moses who sayslsquoI am weak of speech and smokefrom the potrsquo

41 The quotation was identified for the first time by M Aubineau Homeliespascales (cinq homelies inedites) (Sources chretiennes 187 Paris Les Editionsdu Cerf 1972) p 240

42 Greek text from J B Lightfoot The Apostolic Fathers part 12 Clementof Rome (London Macmillan 1890) p 65

43 See Clement Stromata IV171064 in Clemens Alexandrinus vol 2Stromata Buch IndashVI ed O Steuroahlin and L Freurouchtel (GCS 52 BerlinAkademie-Verlag 1985) p 295

641THE SERMO ASCETICUS

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Given that this passage could not be traced to any canonicaltext some of the scribes who copied the Sermo asceticus musthave found it suspicious Thus it is omitted in the codex LavraΓ8 but also in the Arabic and Ethiopic versions which can ultim-ately depend at this point on a textual tradition represented by theAthonite manuscript

In Sermo asceticus sect71 Stephen warns the monk against rashjudgement In ascetic literature judging others is strictly forbid-den not only because it goes against the teaching of the Scriptures(cf Matt 71 Luke 637 41 John 87 Ro 21 etc) but also be-cause one of the cardinal virtues of the solitary monk is humilityand mourning over onersquos own sins Judging others is actually ademonic temptation meant to disturb the hesychia the peace ofmind As Graham Gould adroitly writes the lsquonumber of storiesillustrating the necessity of not judging others and the urgencywith which abstaining from judgement was commended confirmsthe importance of the problem of judgementrsquo for the earlyEgyptian monks44 It is in this context that Stephen the Thebanquotes from what he calls lsquothe written wordrsquo Notably the Sahidicand the Greek texts are different at this point albeit they expressthe same idea

Sermo asceticus 71 (Sahidic) Sermo asceticus 71 (Greek)

ⲉⲧⲃⲉ ⲡϣⲁϫⲉ ⲉⲧⲥⲏϩ ϫⲉ

ⲉⲧⲉⲧⲛⲟ ⲛϩⲏⲏⲃⲉ ⲉϫⲛⲛⲉⲛⲟⲃⲉ

ⲛⲛⲉⲧϩⲓⲧⲟⲩⲱⲧⲉⲛ ⲉⲧⲉⲧⲛⲱⲡ

ⲙⲡⲉⲩϣⲱⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛ ⲛⲉ

χάριν τοῦ λόγου τοῦγεγραμμένου πενθήσατε ἐπὶ ταῖςταλαιπωρίαις ἀλλήλων καὶλογίζεσθε ὅτι τὰ ὑστερήματααὐτῶν ὑμῶν ἐστιν

( ) because of the written wordlsquoMourning over the sins of yourneighbours you are counting theirshortcomings to be yoursrsquo

( ) because of the written wordlsquoMourn over the miseries of oneanother and reckon that theirshortcomings are yoursrsquo

44 G Gould The Desert Fathers on Monastic Community (Oxford EarlyChristian Studies Oxford Clarendon Press 1993) p 123

ALIN SUCIU642

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In fact the passage offers a direct quotation from 1 Clement26 As this part of 1 Clement is preserved in Greek but also intwo Akhmimic Coptic manuscripts we can analyse it in both lan-guages Interestingly while the Greek Sermo asceticus does notcorrespond to the original text of 1 Clement the Sahidic followsexactly what we find in the Akhmimic version

Albeit written in different dialects the quotation from 1Clement in the Sahidic Sermo asceticus and the parallel Akhmimictext are lexically and syntactically identical which cannot beexplained as a mere accident By contrast the Greek Sermo asceti-cus diverges so much from the original text of 1 Clement that itcannot under any circumstances be called a quotation of it des-pite the fact that this is precisely what it claims to be

Furthermore while the quotation in the Greek Sermo asceticusdiffers from the original 1 Clement it presents several featureswhich seem to indicate that it is a translation from the CopticThus the word order does not follow the original Greek text of 1Clement but the Coptic placing the verb at the beginning of eachclause of the quotation rather than at the end the verb λογίζομαιlsquoto count to reckonrsquo seems to be rather a translation of theCoptic ⲱⲡ than a synonym of κρίνω which is used by Clement in

1 Clement 26 (Akhmimic)45 1 Clement 26 (Greek)46

ⲉⲧⲉⲧⲛⲣ ϩⲏⲃⲉ ⲁϫⲛⲛⲛⲁⲃⲉ

[ⲛⲛⲉⲧ]ϩⲓⲧⲟⲩⲱⲧⲛⲉ ⲉⲧⲉⲧⲛⲱⲡ

ⲙⲡⲟⲩϣⲧⲁ ϫⲉ ⲛⲱⲧⲛⲉ ⲛⲉ

ἐπὶ τοῖς παραπτώμασιν τῶνπλησίον ἐπενθεῖτε τὰὑστερήματα αὐτῶν ἴδια ἐκρίνετε

Mourning over the sins of yourneighbours you are counting theirshortcomings to be yours

You mourned over the trespassesof your neighbours you judgedtheir shortcomings to be yours

45 C Schmidt Der erste Clemensbrief in altkoptischer euroUbersetzung (Texte undUntersuchungen 321 Leipzig J C Hinrichs 1908) p 33 F ReurooschBruchsteuroucke des ersten Clemensbriefes nach dem achmimischen Papyrus derStrassburger Universiteuroats- und Landesbibliothek mit biblischen Texten derselbenHandschrift (Strasbourg Schlesier amp Schweikhardt 1910) p 5

46 Lightfoot The Apostolic Fathers part 12 pp 18ndash19

643THE SERMO ASCETICUS

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his letter the conjunction ὅτι stands for the Coptic ϫⲉ and doesnot appear in the parallel passage of 1 Clement in Greek

If a Greek original of the Sermo asceticus is admitted then onemust suppose that the translator into Coptic either knew byheart 1 Clement or went through the pain of searching for thesource of the quotation found it and adapted it according to theCoptic version of this writing However such a possibility mustbe excluded from the outset because as we have seen the quota-tion in the Greek Sermo asceticus does not correspond to the par-allel passage in 1 Clement making it difficult for the translator toidentify its source

One additional remark is in order here concerning the shift intense between the Coptic and the Greek texts of the Sermo asceti-cus at the beginning of the quotation The quotation in Greek fea-tures an imperative whereas the Sahidic is a focalizedcircumstantial clause If we hypothesize that the Greek is in fact atranslation of the Coptic it is apparent that this discrepancy isdue to the fact that the Greek translator failed to identify thequotation from 1 Clement and tried to adapt the text according toJames 49 and 51 which must have sounded more familiarταλαιπωρήσατε καὶ πενθήσατε καὶ κλαύσατε (49) κλαύσατεὀλολύζοντες ἐπὶ ταῖς ταλαιπωρίαις ὑμῶν (51)

Because the translators could not find its source this passagefrom 1 Clement was problematic for the ancient translators of theSermo asceticus For example while keeping the imperative clauseof the Greek text the Arabic translator (or a later scribe) misat-tributed the quotation to Paul

as it is written in Paul lsquoCry over your sins of one another and as toyour shortcomings consider that they are yoursrsquo

In its turn the Geiez version mentions that the text appears lsquointhe Lawrsquo (በውስተ ሕ[ግ])

EMML 4493 fo 104v col C lines 32ndash6

በከመ ጽሑፍ በውስተ ሕ[ግ] ኢትርኣዩ ኣበሳ ቢጽክ[ሙ] በበይናቲክሙ ወሐል[ዩ] ሕፀፀክሙ ከመ ለክሙ ይእቲ

as it is written in the Law lsquoDo not see the sin of each another andconsider your deficiency as it is yoursrsquo

It is thus obvious that the quotation from 1 Clement 26 was chal-lenging not only for the Greek translator but also for those who

ALIN SUCIU644

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rendered the Sermo asceticus into Arabic and Geiez As to theGeorgian this version does not contain the portion of the textthat interests us here Because none of the translators was able tofind the source of the quotation they all tried to explicate thetext as can be judged from the fact that each version gives a dif-ferent text at this point It is only the Sahidic that follows ad lit-teram the Coptic version of 1 Clement

Furthermore in sect43 b which is extant only in Sahidic Stephenthe Theban refers again to 1 Clement this time to 306 lsquoGoddetests those who praise themselves alonersquo47 Unfortunately asthis paragraph of the Sermo asceticus does not appear in Greekwe cannot compare properly the two texts Nevertheless we canobserve again that the Sahidic obviously depends on the Copticversion of 1 Clement

In the light of this evidence it is tempting to speculate thatStephen the Theban wrote the Sermo asceticus in Coptic and ei-ther used the Akhmimic version of 1 Clement or more likely alost Sahidic version which served as a model for the Akhmimictext Thus we can propose a Coptic original of the Sermo asceticus

1 Clement 306 (Greek)48 1 Clement 306(Akhmimic)49

Sermo asceticus43b (Sahidic)

αὐτεπαινετοὺς γὰρμισεῖ ὁ θεός

ⲡⲛⲟⲩⲛⲧⲉ ⲅⲁⲣ ⲙⲁⲥⲧⲉ

ⲛⲛⲉⲧⲧⲙⲁⲓeuroⲟⲙⲙⲁⲩ ⲟⲩⲁⲉⲉⲧⲟⲩ

ⲡⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲛⲛⲉltⲧgtⲧⲙⲁⲓⲟ

ⲙⲙⲟⲟⲩ ⲙⲁⲩⲁⲁⲩFor God detests thosewho praise themselves

For God detests thosewho praise them-selves alone

God detests thosewho praise them-selves alone

47 Remarkably the same passage appears in an ascetic text attributed toPachomius De monacho iniuriae memore (CPG 23541) see L T Lefort Œuvresde S Pachome et de ses discιples 2 vols (CSCO 159ndash60 Scriptores coptici 23ndash4Louvain Imprimerie orientaliste L Durbecq 1956) vol 1 p 3 ⲡⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉⲙⲡⲉⲧⲧⲙⲁⲓeuroⲟ ⲙⲙⲟϥ ⲟⲩⲁⲁϥ (lsquoGod detests whoever praises himself alonersquo)

48 Lightfoot The Apostolic Fathers part 12 p 9749 Schmidt Der erste Clemensbrief p 80

645THE SERMO ASCETICUS

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from which derive the other versions according to the followingstemma

My philological argument remains to be re-evaluated once weunderstand better the fourth-century social and historical contextin which ascetics like Stephen the Theban wrote Nevertheless itis perhaps time to challenge the conventional view according towhich most if not all monastic literary productions of the periodwere written in Greek Thus even in cases such as the Lives ofPachomius or the letters of Antony which were at least originallyaddressed to audiences that spoke Coptic scholars have preferredto postulate Greek originals50 This position primarily rests onthe assumption that during the fourth century and later nativeEgyptian monks were not capable of writing texts charged with aspecific theological vocabulary One may recall for example thatFrancois Halkin spoke about lsquolrsquoimpuissance nativersquo that preventedCoptic-speaking Pachomian monks from composing narrativesabout the founder of the Koinonia51 According to Halkin it was

50 On the problem of the original language of the Lives of Pachomius see PRousseau Ascetics Authority and the Church in the Age of Jerome and Cassian(Oxford Historical Monographs Oxford Oxford University Press 1978) pp245ndash7 For the Letters of Antony see P Luisier lsquoAutour drsquoun livre recent etdes lettres de S Antoinersquo Orientalia Christiana Periodica 61 (1995) pp 201ndash13 who argues in favour of a Greek original

51 F Halkin Sancti Pachomii Vitae Graecae (Subsidia hagiographica 19Brussels Societe des Bollandistes 1932) p 103

ALIN SUCIU646

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rather the Hellenist monks who put together the first Lives ofPachomius which were only later translated into Coptic

On the other hand if we favour the pre-eminence of Greekoriginals for Egyptian ascetic writings it is hard to explain the ap-pearance of such a prolific author as Shenoute of Atripe who ob-viously wrote Coptic52 It is likely that Shenoute did not appearin a vacuum but other authors who used Coptic as a literary lan-guage must have preceded him For his part Tito Orlandi hasargued that one such author who wrote Coptic was the MiddleEgyptian ascetic Paul of Tamma53 It is thus possible to imaginethat Shenoute sprang up in a historical context in whichPachomius Paul of Tamma and Stephen the Theban had alreadyused Coptic as a literary vehicle In this case Stephen theTheban could rightly be considered as one of the early authors ofCoptic literature

EDITION OF THE SAHIDIC TEXT OF THE SERMOASCETICUS

The following edition is semi-diplomatic However the supra-lineation system does not reproduce that of the manuscript beingstandardized by the editor In the translation the paragraphs fol-low the numbering system established by Sauget in his edition ofthe Arabic version of the Sermo asceticus which was subsequentlyadopted by des Places for the Greek text and by Garitte forthe Georgian

52 Enzo Lucchesi for example believes that Shenoute also wrote at leastsome of his texts in Greek something which cannot be completely ruled outsee his article lsquoChenoute a-t-il ecrit en grecrsquo in Melanges AntoineGuillaumont Contributions a lrsquoetude des christianismes orientaux (CahiersdrsquoOrientalisme 20 Geneva Patrick Cramer 1988) pp 201ndash10

53 Orlandi Paolo di Tamma See also Luisier lsquoPaul de Tammarsquo p 267who agrees that Paul of Tammarsquos De cella may have been written in Copticalthough he leaves the question open For arguments concerning the fact thatPaul wrote in Coptic see A Suciu lsquoSitting in the Cell The LiteraryDevelopment of an Ascetic Praxis in Paul of Tammarsquos Writings With anEdition of Some Hitherto Unknown Fragments of De Cellarsquo JTS NS 68(2017) pp 141ndash71 at 159ndash60

647THE SERMO ASCETICUS

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BnF Copte 1321 fo 87r thorn BnF Copte 1332 frag 42Cv

unknown number of lines missing unknown number of lines missing[ ] [ [[ ]ⲧⲃ[ ⲙ [[ ] ⲁⲩⲱ [ⲙ] ⲁⲩⲱ [ⲡⲇⲓⲁ]ⲡⲉⲣϯⲧⲱⲛ ϩⲛ ⲃⲟⲗⲟ [ⲥ ⲛⲁϣϭⲙ]ⲗ ⲁⲁⲩ ⲛϩⲱⲃ- ϭⲟⲙ ⲉⲣ [ⲟⲕ ⲁⲛ][ⲙ]ⲡ ⲉⲣϣⲱⲡⲉ ϣⲱⲡⲉ [ⲉⲕⲙⲟⲧⲛ][ⲉ]ⲕⲟ ⲛⲛⲁϣⲧ ⲉⲕⲑⲃⲃⲓⲏ [ⲩ ⲉ][ϫ]ⲉ ⲛⲅⲙⲟⲩ ϩⲁ ⲣⲱⲙⲉ ⲛ[ⲓⲙ-][ⲑ]ⲏ ⲙⲡⲉⲕⲟⲩⲟ ϭⲱϣⲧ ⲉ[ⲡⲉⲕ][ⲉⲓϣ]- ⲥⲁϩ ⲛⲑⲉ [ⲁϥ][ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲱ ⲙⲟⲟϣ[ⲉ ϩⲛ][ⲡⲁϣ]ⲏⲣⲉ ⲉⲕⲟ ⲑⲃⲃⲓⲟ [ⲉϥⲕⲱ][ ] ⲙ ⲛⲁⲛ ⲛ [ⲟⲩⲥⲙⲟⲧ]

unknown number of lines missing ϫⲉⲕ[ⲁⲥ[ ] [ ϣⲱ [ⲡⲉ[ ⲡⲱ]ⲧ ⲛⲧⲉ [ⲩⲛⲟⲩ] ⲟ [ⲛⲛⲁⲓ] ⲧⲏⲣⲟⲩ [] ⲡ [[ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲙ unknown number of lines missing[ ]ϥ ⲱ ⲡⲁ

[ϣⲏⲣ]ⲉ ⲁⲗ[ⲗⲁ ϣ]ⲱⲡⲉ ⲛ

[ⲣⲙⲣ]ⲁϣ ϫⲉ ⲛ[ⲣⲙⲣ]ⲁϣ ⲛⲉⲧ

[ⲛⲁⲕ]ⲗⲏⲣⲟⲛⲟ[ⲙⲉⲓ ⲙ]ⲡⲕⲁϩ

margin

ALIN SUCIU648

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ctober 2018

BnF Copte 1321 fo 87v thorn BnF Copte 1332 frag 42Cr

unknown number of lines missing unknown number of lines missing[ ] [ ] [[ ]- [ ]-[ϭⲱϣⲧ ⲉⲓ]ⲏⲥⲁⲓⲁⲥ ϭⲱϣⲧ ⲉⲡ[ⲧⲉ][ⲉϥⲱ]ϣ ⲉⲃⲟⲗ ⲉϥ ⲗⲱⲛⲏⲥ ⲡⲁ[ϣⲏ][ϫⲱ] ⲙⲙⲟⲥ ϫⲉ ⲉⲣⲉ ⲣⲉ ⲉⲁⲡⲛⲟⲩⲧ [ⲉ][ⲧⲛ]ⲇ ⲓⲕⲁⲓeuroⲟⲥⲩ ⲧⲙⲁⲓⲟϥ ⲉⲧ ⲃ [ⲉ][ⲛⲏ] ⲧⲏⲣⲥ ⲟ ⲛⲑⲉ ⲡⲉϥⲑⲃⲃⲓⲟ[ⲛⲛⲉ]ⲓⲧⲟⲉⲓⲥ ⲛϣ ⲙⲟⲟϣⲉ ϩⲛⲟⲩ

[ⲣⲱ ⲙ]ⲡⲉⲕⲉⲙ ϩⲏⲕⲉ ⲡⲁϣ [ⲏⲣⲉ][ⲧⲟ ⲉⲃⲟ]ⲗ- ϫⲉϣⲁⲣ [ⲉⲧⲙⲛⲧ][ⲁⲩⲱ ⲡⲉ]ⲛϫⲟⲉⲓeuroⲥ ϩⲏⲕⲉ [ⲑⲃⲃⲓⲉ ⲡ][ⲁϥϯⲥⲃ]ⲱ ⲛⲛⲉ ⲣⲱⲙⲉ [-][ⲧⲟⲩⲏϩ] ⲛⲥⲱϥ ⲙⲡⲉⲣ[ ][ϫⲉ ⲉⲧⲉⲧ]ⲛϣⲁⲛ [[ⲉⲣ ϩⲱⲃ ⲛ]ⲓⲙ ⲛ unknown number of lines missing[ⲧⲁⲩⲟⲩⲉϩ]ⲥ ⲁ ϩⲛ ⲉ [ ] ϫ ⲉ[[ⲙⲙⲟⲟⲩ ⲛⲏⲧ]ⲛ [ ]ⲛⲉⲧϣ[

unknown number of lines missing ⲕⲁⲧⲁ ⲧ[ⲉⲛⲧⲟ][ ] ⲛ ⲗⲏ ⲙⲡ[ⲉⲭⲥ][ ] ⲛ ⲧⲁⲣⲉⲕ[ⲥⲉⲣⲃⲉ ⲉⲡ][ ]ⲛⲉ ⲛⲟⲩⲧⲉ [ⲁⲩⲱ ⲡ]

ⲛⲟⲩⲧⲉ [ⲛⲁⲕ-ⲥⲉⲣⲃⲉ ⲉⲡ[ⲛⲟⲩⲧⲉ]ⲛϥϩⲗⲟ [ϭⲛⲅⲥⲟ[ⲟⲩⲛ ⲙⲡⲉϥ]ⲟⲩⲱ[ϣ

margin

649THE SERMO ASCETICUS

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ctober 2018

Venice Marciana 192 fo 99r

[ⲁ]ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ϭⲱϣⲧ ϩⲏⲧϥϣⲱⲡⲉ ⲛⲑⲉ ⲛ ⲛⲟⲩⲙⲟⲧⲛⲉⲥⲛⲉⲓⲥⲁϩ ⲛⲛⲉⲉⲃ ⲡⲁϣⲏⲣⲉ ⲧⲁⲁⲕ

ⲉⲧⲉ ⲣϩⲙⲙⲉ ⲙ ⲉⲡⲛⲟⲩⲧⲉ ϩⲛⲡⲉⲩϫⲟⲓ ⲉⲕ 5 ⲧⲉⲕϭⲟⲙ ⲧⲏⲣⲥ ϭⲱϣⲧ ⲉⲃⲟⲗ ⲧⲁⲣⲉϥⲙⲓϣⲉ ⲉϩ

ϩⲏⲧϥ ⲙⲡⲧⲏⲩ ⲣⲁⲓ ⲉϫⲱⲕ ⲛϥϫⲉ ⲉϥⲛⲏⲩ ⲛⲁⲕ ⲥⲕⲉⲡⲁⲍⲉ ⲙ

ϩⲛⲁϣ ⲛⲥⲁ- ⲙⲟⲕ ⲛϥϯⲏ ⲛϥⲉⲓ ⲛⲧⲏⲩ ⲛ 10 ϭⲟⲙ ⲛⲁⲕ ⲛϥⲛⲟⲩⲃⲉ ⲏ ⲛϥ ⲙⲓϣⲉ ⲙⲛⲛⲉⲧ

ⲉⲓ ⲛⲧⲏⲩ ⲛϩⲉ ⲙⲓϣⲉ ⲛⲙⲙⲁⲕⲃⲱⲱⲛ- ϫⲉ ⲁϫⲉⲛ ⲡⲛⲟⲩⲧⲉ

ϣⲱⲡⲉ ⲉⲕϫⲟⲟⲣ ⲛⲅⲛⲁⲉϣϭⲙ

ϩⲙⲡⲡⲟⲗⲩ 15 ϭⲟⲙ ⲁⲛ ⲉⲉⲣⲗⲁ

ⲙⲟⲥ ⲛⲅⲱϣ ⲁⲩ ⲁⲗⲗⲁⲉⲃⲟⲗ ϫⲉ ⲧⲱ ⲉⲣϣⲁⲛⲡⲣⲱⲙⲉ

ⲟⲩⲛⲅ ⲡⲧⲏⲩ ⲧⲱⲃϩ ⲙⲡⲛⲟⲩ

ⲛⲉⲙϩⲓⲧ ⲛⲅ ⲧⲉ ϣⲁⲣⲉⲡ

ⲉⲓ ⲡⲧⲟⲩⲣⲏⲥ 20 ⲛⲟⲩⲧⲉ ϯ ϭⲟⲙ

ⲛⲅⲛⲓⲃⲉ ⲉϩⲟⲩⲛ ⲛⲁϥ ⲛϥⲣⲟⲉⲓⲥϩⲙⲡⲁⲕⲩⲡⲟⲥ ⲉⲣⲟϥ ⲛϥⲙⲁϩϥⲛⲧⲉⲛⲁϩⲏⲛⲉ ⲛⲥⲟⲫⲓⲁ ϩⲓϯ ⲙⲡⲉⲩⲥⲧⲟⲓ- ⲙⲛⲧⲣⲉⲙⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 25 ϩⲏⲧ ⲛϥϫⲓ

ⲧⲉⲕⲣⲓ ⲡⲁ ⲙⲟⲉⲓⲧ ϩⲏⲧϥ

ϣⲏⲣⲉ ⲙⲡⲉⲣ ⲉϩⲟⲩⲛ ⲉⲡⲉϥ

ϣⲱⲡⲉ ⲛⲑⲉ ⲛ ϣⲟϫⲛⲉ-ⲛⲓⲕⲣⲓⲧⲏⲥ- ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲉⲣϩⲓⲥⲉ ⲉⲧⲱ 30 ⲧⲉⲕⲣⲓ ⲙⲡⲣⲃϩ ⲁⲩⲱ ⲥⲉⲛⲁ ϣⲱⲡⲉ ⲉⲕ

ⲥⲱⲧⲙ ⲉⲣⲟⲕ ⲥⲟⲣⲙ ⲉⲃⲟⲗ-ⲉⲕϩⲛⲟⲩϩⲓⲥⲉ ⲛⲏⲫⲉ ⲙⲙⲟⲕ

ALIN SUCIU650

Dow

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ctober 2018

Venice Marciana 192 fo 99v

ϫⲉ ⲉⲕϩⲙⲟⲟⲥ ⲙⲁⲩⲁⲁⲕ ϫⲉ ⲡ

ⲛⲁϣ ⲛϩⲉ ⲙⲡⲣ ⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲉⲣ ⲑⲉ ⲛⲛⲓⲧⲃⲛⲏ ⲛⲛⲉltⲧgtⲧⲙⲁ

ⲉⲧϫⲱⲣⲙ ⲛ ⲓⲟ ⲙⲙⲟⲟⲩ ⲙⲁⲩ

ⲥⲁⲡⲣⲱⲙⲉ ⲁⲗ 5 ⲁⲁⲩ-ⲗⲁ ⲁⲣⲓⲡⲣⲱⲙⲉ ϣⲁϥϭⲱϣⲧ ⲇⲉ

ⲛⲧⲟϥ ⲉⲧϫⲱ ⲛⲧⲟϥ ⲉϫⲙⲣⲉⲙ ⲛⲥⲁⲡⲧⲃ ⲡⲉϣⲗⲏⲗ ⲛ

ⲛⲏ- ⲛⲉⲧⲑⲃⲃ ⲓⲏⲩ-ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ⲕⲁ ⲟⲩ ⲧⲉⲕⲣⲓ ⲙⲡⲣ

ⲣⲟⲉⲓⲥ ⲛⲧⲟⲟⲧⲕ ⲕⲁ ⲗⲁⲁⲩ ⲙⲙⲣ

ⲙⲡⲉⲣⲕⲁ ⲡⲥⲱ ⲣⲉ ⲛⲧⲟⲟⲧⲕ ⲙⲁ ϩⲛⲧⲣⲓ ⲉⲣⲉ ϩⲱ ⲉⲡⲉϩⲟⲟⲩ

ⲡⲉⲕϩⲏⲧ ϩⲛ 15 ⲡⲉϩⲟⲟⲩ ⲉⲛⲉϥ

ⲕⲏⲙⲉ- ϩⲃⲏⲩⲉ ⲧⲁⲣⲉⲕⲁⲗⲗⲁ ⲉⲣ ⲡⲉⲕⲥⲱ ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲙⲁ ⲛⲉⲣⲡⲉ ⲙⲡ ⲡⲛⲟⲃⲉ ⲛⲧⲟϥ

ⲛⲟⲩⲧⲉ ⲛⲅⲉⲣϫ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉ

ⲛⲉⲕⲙⲉⲉⲩⲉ 20 ⲣⲟϥ ⲉⲧⲙⲁⲁϥ-ⲧⲁⲣⲉⲕϫⲡⲟ ⲛⲁⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲙⲉⲉⲩⲉ ⲉⲧⲥ ⲧⲉⲕⲣⲓ ⲡⲣⲟⲥⲙⲟⲛⲧ - ⲕⲁⲣⲧⲏⲣⲉⲓ ⲉ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲛⲉⲕϣⲗⲏⲗ

ⲧⲉⲕⲣⲓ ⲙⲡⲉⲣ 25 ⲙⲛⲛⲉⲕⲛⲏⲥⲕⲁ ⲡⲉⲕϩⲏⲧ ⲉ ⲧⲓⲁ ⲙⲛⲡⲁϫⲓⲥⲉ ⲛⲧⲟⲟⲧⲕ ⲅⲱⲛ ⲙⲡⲉⲕⲟⲩⲇⲉ ⲙⲡⲉⲣ ϩⲏⲧ ⲧⲁⲣⲉⲕϫⲁⲥⲧⲕ ϭⲱ ϩⲛⲛⲁⲡⲧⲃ

ϩⲙⲡϣⲟϫ 30 ⲃⲟ ⲙⲡϩⲏⲧⲛⲉ ⲙⲡⲉⲕ ϫⲉ ⲁϫⲉⲛ ϯⲣⲏ

ϩⲏⲧ ⲟⲩⲇⲉ ⲛⲏ ⲙⲛⲡⲧⲃⲃⲟ

ⲙⲡⲣⲧⲙⲁⲓⲟⲕ

651THE SERMO ASCETICUS

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Naples National Library IB9 fo 52r

ⲙⲉⲛⲗⲁⲁⲩ ⲛⲁ ⲛⲟⲩⲧⲉ ϫⲡⲟϥ

ⲛⲁⲩ ⲉⲡⲛⲟⲩⲧⲉ- ⲛⲁⲕ ⲛⲣⲙⲛⲏⲓeuroⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲧⲁⲣⲉϥϫⲣⲟ ⲉⲙ

ⲧⲉⲕⲣⲓ ⲛⲧⲉ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ

ⲟⲩⲥⲟⲛ ⲉⲛ ϩⲉⲛ 5 ⲉⲧϯ ⲛⲙⲙⲁⲕϣⲁϫⲉ ⲉϩⲟⲩⲛ ϫⲉ ⲡⲣⲣⲟ ⲛⲙⲡⲁ

ⲛⲁⲕ ⲙⲡⲉⲣⲕⲁ ⲑⲟⲥ ⲡⲉ ⲡⲙⲉⲉⲩⲉ

ⲡⲉⲕϩⲏⲧ ϩⲓⲱ ⲙⲡⲛⲟⲩⲧⲉ ⲉⲧⲉⲟⲩ ⲧⲁⲣⲉⲕϭⲱ ⲡⲗⲟⲅⲓⲥⲙⲟⲥ ⲡⲉⲉⲕⲙⲟⲧⲛ ⲛⲧⲉ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲡⲉⲕϩⲏⲧ ϭⲱ ⲧⲉⲕⲣⲓ ϯ ⲉϩⲟⲩⲛ

ⲉϥⲥϭⲣⲁϩⲧ ϫⲉ ⲉϩⲣⲁⲕ ⲧⲁⲣⲉⲕⲛⲁϣⲉ ⲙⲙⲉⲉⲩⲉ ϫⲓ ⲙⲡⲉϩⲙⲟⲧⲛⲧⲣⲓ- ⲛⲧⲣⲓ ϫⲉ ⲟⲩⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧ 15 ⲧⲉⲧⲣⲓ ⲛⲟⲩϩ

ⲣⲓ ⲕⲁ ⲟⲩⲙⲉ ⲙⲟⲧ-ⲗⲉⲧⲁ ϩⲛⲣⲱⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲉⲕϣⲁⲛⲕⲁ ⲣⲓ ⲙⲡⲣⲧⲥⲁⲣⲱⲕ ⲉⲃⲟⲗ ⲕⲁ ⲃⲟⲕ ⲉⲥⲱϣⲙⲟⲩⲣⲟⲉⲓⲥ ⲛⲧⲟ 20 ⲛⲥⲁⲣⲱⲙⲉⲟⲧⲕ ϫⲛⲛⲉⲩⲥ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣ

ⲁ ⲣⲙⲉⲕ ⲉⲃⲟⲗ ⲕⲁ ⲡⲣⲱⲙⲉ ⲉ

ⲧⲁⲣⲉⲕϭⲱ ϩⲛ ϭⲱϣⲧ ϩⲏⲧⲕ ⲛⲁⲡⲧⲃⲃⲟ ⲛⲧⲉ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣⲡⲉⲡⲛⲁ ⲉⲧⲟⲩ 25 ϭⲱϣⲧ ⲛⲥⲁ

ⲁⲁⲃ ⲉⲣϣⲃⲏⲣ ⲣⲱⲙⲉ ⲧⲁⲣⲉⲕⲉⲣⲟⲕ- ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲉⲧⲃⲉ ⲧⲉⲛ

ⲧⲉⲕⲣⲓ ⲡⲱⲧ ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ

ⲛⲥⲁⲡⲙⲉⲉⲩⲉ 30 ⲧⲉ ϥⲓ ϩⲁⲛⲉⲧⲉⲧⲟⲩⲁⲁⲃ ⲁⲩⲱ ⲛⲏⲩ ⲉϫⲱⲕ-ⲡⲙⲉⲉⲩⲉ ⲙⲡ ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ

ALIN SUCIU652

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Naples National Library IB9 fo 52v

ⲉⲣ ⲟⲩⲕⲩⲣⲓⲁⲕⲏ ⲡⲥⲱⲧⲙ ⲛⲛⲉⲕϩⲁϩⲧⲏⲕ ϥⲓ ⲙⲁⲁϫⲉ-ϩⲁⲣⲟϥ ⲉⲧⲃⲉ ⲧⲉⲛ ϣⲱⲡⲉ ⲉⲕⲧⲁⲛ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ϩⲏⲩ ⲡⲁϣⲏ

ⲧⲉ- 5 ⲣⲉ ⲉⲕϣⲁⲛ

ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ

ⲉⲓ ⲉⲡⲧⲟⲟⲩ ⲉⲕ ⲙⲁⲣⲟⲩⲉⲣϩⲏⲩ

ϩⲓⲱⲱϥ ϥⲓ ϩⲁ ⲛⲁⲕ ⲧⲁⲣⲉⲕⲣⲟϥ ϣⲁⲛⲧⲉϥ ⲃⲱⲕ ⲉⲧⲉⲕⲣⲓ

ϭⲉⲛ ⲟⲩⲣⲓ ⲉⲧⲃⲉ 10 ⲉⲕⲙⲟⲧⲛ -ⲧⲉⲛⲧⲟⲗⲏ ⲙⲡ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲛⲟⲩⲧⲉ ⲁⲩⲱ ⲣⲓ ⲡⲁϣⲏⲣⲉⲡⲉⲧⲡⲏϩ ϣⲁ ⲕⲁ ⲡⲙⲉⲉⲩⲉ ⲙⲡⲣⲟⲕ ⲕⲁⲧⲁ ⲧⲉⲕ ⲛⲟⲩⲧⲉ ϩⲙⲡⲉⲕ

ϭⲟⲙ ⲁⲣⲓϥ ϫⲉ ⲛ 15 ϩⲏⲧ ⲛⲛⲁⲩ ⲛⲓⲙ

ⲧⲟⲕ ϩⲱⲱⲕ ⲉⲕ ⲛⲧⲉⲧⲉϥϩⲟⲧⲉϣⲁⲛⲃⲱⲕ ⲉⲩ ⲕⲱⲧⲉ ⲉⲣⲟⲕ-ⲧⲟⲟⲩ ⲕⲛⲁⲟⲩ ϫⲉ ϣⲁⲣⲉⲑⲟⲧⲉ

ⲱϣ ⲉⲧⲣⲉⲩϯ ⲧⲟ ⲙⲡⲛⲟⲩⲧⲉⲟⲧⲟⲩ ⲛⲙⲙⲁⲕ 20 ⲛⲟⲩϫⲉ ⲉⲃⲟⲗ ϩⲛ

ⲧⲉⲛⲧⲟⲗⲏ ⲅⲁⲣ ⲧⲉⲯⲩⲭⲏ ⲛⲛⲟ

ⲙⲡⲛⲟⲩⲧⲉ ⲧⲉ ⲃⲉ ⲛⲓⲙ ϩⲓⲧⲁⲧⲁⲓ ⲛⲁⲓeuroⲛⲉ ⲛⲉϩ ⲕⲟ ⲛⲓⲙ ϩⲓⲁⲛⲟⲃⲏⲩⲉ ⲛⲧⲣⲓ ⲡⲁ ⲙⲓⲁ ⲛⲓⲙ-ϣⲏⲣⲉ- 25 ⲡⲉⲛⲧⲁϥϫⲡⲟ

ⲉⲕⲛⲏⲩ ⲉⲃⲟⲗ ⲛⲁϥ ⲛⲑⲟⲧⲉ

ϩⲛⲧⲣⲓ ⲕⲁ ⲡⲉⲕ ⲙⲡⲛⲟⲩⲧⲉϩⲏⲧ ⲙⲙⲟⲕ ϫⲛ ⲁϥϫⲡⲟ ⲛⲁϥ ⲛⲛⲉⲕⲉⲛ ⲡϫⲟⲓ ⲭⲁⲣⲓⲥⲙⲁ ⲛⲓⲙ-ⲉⲃⲟⲗ ⲉϥⲟⲡⲧ ⲛⲅ 30 ⲡⲉⲧⲉⲟⲩⲉⲛⲧⲁ ϥϣⲟⲩⲟϥ ⲛⲅⲙⲟⲟ ⲙⲙⲁⲩ ⲛⲑⲟⲧⲉ

ϣⲉ ⲉⲧⲃⲉ ⲡⲛⲁⲩ ⲙⲡⲛⲟⲩⲧⲉ ⲟⲩⲛⲛⲛⲉⲕⲃⲁⲗ ⲙⲛ ⲧⲁϥ ⲙⲙⲁⲩ ⲛ

653THE SERMO ASCETICUS

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Col A 33ndash4 ⲛⲧⲉϥϩⲟⲧⲉ] ⲙⲡⲉϥⲟⲩⲱϣ ⲙⲛⲧⲉϥϩⲟⲧⲉ B (the Qasr el-Wizz fragment) k Col B 14 ⲡⲉⲕϩⲏⲧ] ⲡⲉⲕϩⲱⲃ B k

ⲉϩⲉⲛⲁϩⲱⲱⲣ ⲙ ⲙⲛⲧⲣⲱⲙⲉ-ⲉⲩⲙⲉϩ ⲛⲁⲅⲁ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉⲡⲉⲟⲑⲟⲛ ⲛⲓⲙ ϫⲉ ⲟⲩ ⲉⲧϣⲟⲩϣⲁⲣⲉⲑⲟⲧⲉ ⲙⲡ ⲉⲓⲧ ϫⲛⲛⲉⲡⲛⲟⲩⲧⲉ ⲧⲟⲩϫⲉ 5 ⲛⲟⲩⲧⲉ ϫⲉⲉⲣⲉⲡⲣⲱⲙⲉ ⲉⲡ ⲛⲉⲕⲕⲉⲉⲥ ⲉⲃⲟⲗⲛⲟⲃⲉ- ⲡⲉⲕϩⲱⲃ ⲧⲏⲣϥⲁⲩⲱ ϩⲛⲑⲟⲧⲉ ⲁⲣⲓϥ ⲉⲧⲃⲉ ⲡⲙⲡⲛⲟⲩⲧⲉ ⲉⲣⲉ ⲛⲟⲩⲧⲉ-ⲟⲩⲟⲛ ⲛⲓⲙ ⲣⲓ 10 ⲛⲛⲟⲩⲁⲇⲓⲕⲟⲥ ⲅⲁⲣⲕⲉ ⲙⲙⲟⲟⲩ ⲉⲃⲟⲗ ⲁⲛ ⲡⲉ ⲡⲛⲟⲩⲧⲉⲉⲙⲡⲉⲑⲟⲟⲩ- ⲉⲧⲱⲱⲃⲉ ⲛⲁⲕⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ ⲕⲁⲧⲁ ⲡⲉⲕϩⲱⲃ-ⲣⲓ ⲕⲁ ⲧⲉⲕⲣⲓ ⲧⲃⲃⲉ ⲡⲉⲕϩⲏⲧⲥⲓⲥ ⲙⲡⲉⲕⲉⲙ 15 ⲡⲁϣⲏⲣⲉ ⲧⲁⲧⲟ ⲉⲃⲟⲗ ⲛⲅⲉⲣ ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱⲛⲉϩⲃⲏⲩⲉ ⲙ ⲧⲙ ⲉⲣⲟⲕ ϩⲛⲟⲩⲡⲱⲛϩ ⲙⲟⲣⲕ ϭⲉⲡⲏ-ⲛⲧⲉⲥⲃⲱ ⲉϫⲛ ⲧⲁϩⲟⲕ ⲉⲣⲁⲧⲕⲧⲉⲕϯⲡⲉ- 20 ⲛⲟⲩⲥⲱⲧⲡ ⲙⲡⲁⲩⲱ ⲉⲕⲉϩⲱⲙ ⲉ ⲛⲟⲩⲧⲉ-ϫⲛⲛⲉⲕϫⲓϫⲉ ⲙⲡⲉⲣⲕⲁⲧⲉⲭⲉϫⲉⲉⲩⲉ ⲉⲩⲟⲩ ⲙⲙⲟⲕ ⲙⲁⲩⲁⲱϣϥ - ⲁⲕ ⲛⲅϯ ⲛⲟⲩⲙⲡⲉⲣϣⲱⲡⲉ 25 ϩⲟⲟⲩ ⲛⲥⲁⲟⲩϩⲟⲛⲁⲧⲥⲃⲱ ⲡⲁ ⲟⲩ ⲛⲅϣⲱⲡⲉϣⲏⲣⲉ ⲁⲗⲗⲁ ⲛⲁⲙⲉⲗⲏⲥ ⲛⲧⲉⲁⲣⲓϩⲟⲧⲉ ϩⲏⲧϥ ⲡⲉⲕⲟⲩⲟⲉⲓϣⲙⲡⲛⲟⲩⲧⲉ ⲛⲅ ⲟⲩⲱ ⲛⲧⲟⲟⲧⲕ ϩⲁⲣⲉϩ ⲉⲛⲉϥⲉⲛ 30 ⲛⲅⲥⲟⲩⲉⲣ ⲡⲉϩⲟⲧⲟⲗⲏ- ⲟⲩ ⲛⲧⲁⲩϫⲡⲁϣⲏⲣⲉ ⲙⲡⲉⲣⲣ ⲡⲟⲕ-ϩⲙϩⲁⲗ ⲛⲧⲉϥ ϯϩⲱⲛ ⲉⲧⲟⲟⲧⲕϩⲟⲧⲉ ϩⲛⲟⲩⲉⲟⲟⲩ ⲡⲁϣⲏⲣⲉ ϫⲉ ⲙ

ALIN SUCIU654

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ⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲡⲓⲥⲧⲟⲥ ⲟⲩⲣⲱⲙⲉ ⲛⲅⲛⲁϯ ⲣⲱⲙⲉ ⲉⲣⲉⲡⲉϥ

ϩⲏⲩ ⲉⲣⲟϥ ⲁⲛ ϩⲱⲃ ϫⲟⲥⲉ ⲉ

ϫⲛⲛⲉⲕⲉⲓ ⲉ ⲡⲱⲕ ⲟⲩⲣⲱϫⲙⲡⲉⲕϩⲟ- 5 ⲙⲉ ⲙⲙⲁⲓⲛⲟⲩ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲧⲉ ⲟⲩⲣⲱⲙⲉ

ⲟⲩⲣⲉϥϭⲱⲛⲧ ⲛϥϭⲱϣⲧ ⲁⲛ ⲉ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲛⲁⲡⲉⲓⲙⲁ ϫⲉ

ⲣⲉϥⲕⲁⲧⲁⲗⲁ ⲛⲁⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲗⲉⲓ- 10 ⲡⲱⲣϫ ⲙⲡⲣⲱⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉ-ⲟⲩⲣⲉϥϯϩⲉ ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲣⲱⲙⲉ ⲉⲧⲃⲉ ⲛⲁ

ⲣⲉϥⲕⲱϩ ⲡⲉⲓⲙⲁ ϫⲉ ⲛⲁ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ 15 ⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲟⲩϩⲁϩ ⲛϣⲁϫⲉ ⲡⲱⲣϫ ⲙⲡⲣⲱⲧⲁⲣⲉⲕϣⲱⲡⲉ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉⲉⲕⲟ ⲛⲣⲙⲣⲁϣ ⲁⲣⲓϣⲃⲏⲣ ⲛⲧⲟϥ

ϫⲉ ⲛⲣⲙⲣⲁϣ ⲉⲩϩⲏⲕⲉ ⲙⲙⲁⲓⲛⲉⲧⲛⲁⲕⲗⲏⲣⲟ 20 ⲛⲟⲩⲧⲉ-ⲛⲟⲙⲉⲓ ⲙⲡⲕⲁϩ ⲟⲩϩⲏⲕⲉ ⲉϥⲑⲃ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲃⲓⲏⲩ-ϣⲧⲉⲣⲧⲓⲣ ⲟⲩϩⲏⲕⲉ ⲉⲙⲙⲁⲓ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ϣⲙⲙⲟ-ⲟⲩⲣⲱⲙⲉ ⲉϥⲟ ⲛ 25 ⲟⲩϩⲏⲕⲉ ⲉϥϩⲏⲕ

ϣⲃⲏⲣ ⲉⲩⲥϩⲓⲙⲉ ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ ϩⲛⲑⲟⲧⲉ ⲙⲡ

ⲟⲩⲇⲉ ⲙⲡⲉⲣⲕⲁ ⲛⲟⲩⲧⲉ-ⲙⲛⲧϣⲃⲏⲣ ⲛⲁⲕ ⲟⲩϩⲏⲕⲉ ⲉϥϥⲉⲓ

ⲙⲛⲟⲩⲥϩⲓⲙⲉ ⲥⲟⲥ -ⲙⲡⲉⲣⲙⲟⲟϣⲉ 30 ⲟⲩϩⲏⲕⲉ ⲉϥϭⲱϣⲧ

ⲙⲛⲟⲩⲕⲟⲩⲓ ⲉⲣⲟⲕ ⲉⲡⲛⲟⲩⲧⲉ ⲉⲟⲩⲛϫⲛⲛⲉⲕⲧⲁϩⲧ ⲟⲩϩⲁⲣⲉϩ ϩⲛⲧⲉϥ

ⲛⲅⲉⲓ ⲉⲡⲁϩⲟⲩ- ⲧⲁⲡⲣⲟ-ⲉⲕϣⲁⲛⲕⲁ ⲟⲩϣ ⲡⲁϣⲏⲣⲉ ⲁⲣⲓϣ

ⲃⲏⲣ ⲛⲁⲕ ⲕⲁⲁϥ 35 ⲃⲏⲣ ⲉⲣⲱⲙⲉ

Col A 26 ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ added later

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ⲛⲓⲙ ⲉϥⲉⲣϩⲟⲧⲉ ⲛⲁϥ ϫⲉ ⲛⲧⲟϥϩⲏⲧϥ ⲙⲡⲛⲟⲩ ⲡⲉⲧⲛⲁⲧⲁϫⲣⲉ

ⲧⲉ ⲁⲩⲱ ⲉϥϩⲁ ⲡⲉⲕϩⲏⲧ ⲛⲁϥ

ⲣⲉϩ ⲉⲛⲉϥⲉⲛ ⲛϥϫⲓ ϩⲗⲟϭⲧⲟⲗⲏ- 5 ⲛⲧⲉⲡⲉϥⲕⲱϩⲧ

ⲙⲡⲉⲣⲕⲁ ⲧⲉⲕ ϣⲱⲡⲉ ⲛϩⲏⲧⲕ ϩⲉⲗⲡⲓⲥ ϩⲛⲣⲱ ⲛϥⲣⲱⲕϩ ⲛⲛⲉⲕⲙⲉ ⲡⲁϣⲏⲣⲉ ⲉⲧ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ-ⲃⲉ ⲧⲙⲟⲧⲛⲉⲥ ⲙ ϭⲱϣⲧ ⲉⲡⲛⲟⲩ

ⲡⲉⲓⲙⲁ ⲧⲁⲣⲉⲕ 10 ⲧⲉ ⲡⲁϣⲏⲣⲉ ⲧⲁϭⲱ ⲉⲕⲟ ⲛⲣⲙϩⲉ- ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱ

ⲛⲉϫ ⲡⲉⲕⲣⲟⲟⲩϣ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲡϫⲟⲉⲓⲥ ⲧⲁ ⲥⲱⲧⲙ ⲛⲥⲁⲡⲛⲟⲩⲣⲉϥϥⲓ ⲣⲟⲟⲩϣ ⲧⲉ ⲡⲁϣⲏⲣⲉϩⲁⲣⲟⲕ- 15 ⲧⲁⲣⲉⲡⲛⲟⲩⲧⲉ

ⲕⲁ ⲧⲉⲕϩⲉⲗⲡⲓⲥ ⲥⲱⲧⲙ ⲉⲣⲟⲕ-ϩⲙⲡⲛⲟⲩⲧⲉ ⲡⲁ ⲡⲱⲧ ⲉϩⲟⲩⲛ ⲉⲣⲟϥϣⲏⲣⲉ ϫⲉ ⲛⲧⲟϥ ⲧⲁⲣⲉϥⲡⲱⲧ

ⲡⲉⲧⲛⲁⲙⲟⲟⲛⲉ ⲉϩⲟⲩⲛ ⲉⲣⲟⲕ ⲛϥⲙⲙⲟⲕ- 20 ⲧⲥⲁⲃⲟⲕ ⲉⲡⲉϥ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ ⲛⲟⲙⲟⲥ ⲛϥⲟⲩⲉⲉⲓⲥ ⲉⲣⲟⲕ ⲛⲉϩ ⲡⲉϥⲥⲟⲟⲩⲛ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁ ⲉⲣⲟⲕ ⲛϥϣⲱ

ⲥⲁⲛⲟⲩϣⲕ ⲡⲉ ⲛⲁⲕ ⲛϫⲁⲩ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲥⲕⲉ 25 ⲙⲟⲉⲓⲧ ⲥⲟⲩⲡⲁⲍⲉ ⲙⲙⲟⲕ ⲧⲉⲛ ⲡⲉⲕϩⲏⲧ ⲉ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲧⲁϫ ϩⲟⲩⲛ ⲉⲣⲟϥ ⲧⲁⲣⲉ ⲡⲉⲕϩⲏⲧ ⲣⲉϥⲙⲟⲟϣⲉ ⲛⲙ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁϫⲓ ⲙⲁⲕ ⲉϥⲥⲟⲩ

ⲙⲟⲉⲓⲧ ϩⲏⲧⲕ 30 ⲧⲱⲛ-ⲕⲁ ⲡⲛⲟⲩⲧⲉ ϣⲱⲡⲉ ⲉⲕⲁϣⲉ

ⲛⲁⲕ ⲛⲃⲟⲏ ⲉⲣⲟϥ ⲛⲧⲉⲩϣⲏ

ⲑⲟⲥ ⲡⲁϣⲏⲣⲉ ⲙⲛⲡⲉϩⲟⲟⲩ ϫⲉ ⲛⲛⲅϯ ⲕⲁⲣⲡⲟⲥ ⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ

ALIN SUCIU656

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ⲉⲓⲥ ⲉⲣⲟⲕ- ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲥⲁⲛⲟⲩϣⲕ ϩⲙⲡ ϩⲟϫϩⲉϫ ⲧⲁ

ϫⲟⲉⲓⲥ ϫⲉ ⲛⲧⲟϥ ⲣⲉⲕϣⲱⲡⲉ

ⲡⲉⲧⲛⲁϯ ⲛⲁⲕ ϩⲙⲡⲉⲙⲧⲟⲛ-ⲛⲛⲁⲓⲧⲏⲙⲁ 5 ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲙⲡⲉⲕϩⲏⲧ- ϩⲓⲥⲉ ⲧⲁⲣⲉⲕ

ⲉⲕϣⲁⲛⲁⲓⲧⲉⲓ ϣⲱⲡⲉ ϩⲙⲛⲟⲩϩⲱⲃ ⲛⲧⲟ ⲡⲉⲙⲧⲟⲛ ⲁⲩⲱⲟⲧϥ ⲙⲡⲛⲟⲩ ⲛⲛⲉⲕⲙⲉⲥⲧⲉ

ⲧⲉ ⲙⲡⲉⲣⲉⲓ ⲉⲡⲁ 10 ⲟⲩϩⲱⲃ ⲉϥϩⲟ

ϩⲟⲩ ϫⲉϣⲁⲣⲉ ⲥⲉ ϫⲉ ϩⲓⲧⲉⲛ

ⲡⲛⲟⲩⲧⲉ ϫⲉⲛⲧ ϩⲁϩ ⲛϩⲓⲥⲉ ⲉⲣⲉ

ⲡⲣⲱⲙⲉ ⲉⲛⲁⲩ ⲡⲣⲱⲙⲉ ⲛⲁ

ϫⲉ ϥⲛⲁϩⲩⲡⲟ ⲛⲟⲩϩⲙ -ⲙⲓⲛⲉ ⲁⲗⲗⲁ 15 ⲡⲁϣⲏⲣⲉ ⲉⲓϯ ⲥ

ϩⲙⲡⲉⲕϩⲏⲧ ⲃⲱ ⲛⲁⲕ ϩⲛⲛⲉⲧⲏⲣϥ ⲁⲓⲧⲉⲓ ⲁⲩⲱ ϩⲓⲟⲟⲩⲉ ⲙⲡⲱ

ⲕⲛⲁϫⲓ- ⲛⲁϩ ⲉⲓⲧⲁⲗⲟⲡⲁϣⲏⲣⲉ ⲉⲕϩⲙⲟ ⲙⲙⲟⲕ ⲉϩⲣⲁⲓ

ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ 20 ⲉϫⲛⲛⲉϩⲓⲟⲟⲩⲉ

ⲕⲁ ⲧⲡⲩⲗⲏ ⲉⲧ ⲉⲧⲥⲟⲩⲧⲱⲛ-ϭⲏⲩ ⲙⲡⲉⲕⲉⲙ ⲙⲡⲉⲣⲙⲟⲟϣⲉ

ⲧⲟ ⲉⲃⲟⲗ- ϩⲛⲟⲩϭⲱⲱⲙⲉⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲙⲟⲟϣⲉ

ⲧⲉⲕⲣⲓ ⲕⲁ ⲧⲉⲛ 25 ⲛⲧⲟϥ ⲉⲕⲥⲟⲩ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ⲧⲱⲛ ϩⲛϩⲱⲃ

ⲧⲉ ⲛⲧⲟⲟⲧⲕ - ⲛⲓⲙ-ⲉϣⲱⲡⲉ ⲉⲕ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛϣⲁⲛⲟⲩⲱϣ ⲥⲁϭⲓⲛⲉⲣϩⲱⲃ

ⲡⲁϣⲏⲣⲉ ⲕⲛⲁ 30 ⲛⲓⲙ-ϫⲓ ⲥⲃⲱ ⲉⲕ ⲙⲡⲉⲣϣⲱϣ

ϣⲁⲛⲙⲉⲣⲉ ⲥⲱ ⲙⲛⲧⲏⲩ ⲛⲓⲙ-ⲧⲙ ⲕⲛⲁϫⲓ- ϣⲱⲡⲉ ⲛⲧⲟϥ

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ⲉⲕⲧⲁϫⲣⲏⲩ ⲙⲁⲓⲛⲟⲩⲧⲉ ⲧⲏ

ⲉϫⲛⲛⲉⲧⲥⲏϩ ⲣⲟⲩ-ⲁⲩⲱ ⲡⲛⲟⲙⲟⲥ ϫⲓ ϭⲉ ⲛⲁⲕ ⲛⲇⲁⲩ

ⲙⲡⲛⲟⲩⲧⲉ ⲕⲁ ⲉⲓⲇ ⲉϥⲱϣ

ⲁϥ ϩⲙⲡⲉⲕ 5 ⲉⲃⲟⲗ ⲉⲣⲉⲥⲁⲟⲩⲗ

ϩⲏⲧ ⲛⲛⲁⲩ ⲡⲏⲧ ⲛⲥⲱϥⲛⲓⲙ- ϫⲉ ⲁⲛⲅ ⲟⲩⲟⲩϩⲟⲣ

ⲥⲱⲧⲙ ⲇⲁⲇ ⲉϥⲙⲟⲟⲩⲧ ⲁⲩⲱⲉϥⲱϣ ⲉⲃⲟⲗ ⲁⲛⲅ ⲟⲩⲡⲏⲓ ⲛⲟⲩ

ⲉϥϫⲱ ⲙⲙⲟⲥ 10 ⲱⲧ-ϫⲉ ⲛⲥⲁⲃⲏⲗ ϫⲉ ⲛⲁⲓ ϭⲉ ⲧⲏⲣⲟⲩ ⲡⲁ

ⲡⲉⲕⲛⲟⲙⲟⲥϣⲟ ϣⲏⲣⲉ ⲁⲓϫⲟⲟⲩ

ⲟⲡ ⲛⲁⲓ ⲙⲙⲉⲗⲉ ⲉⲧⲃⲉ ⲡⲉⲑⲃⲃⲓⲟ-ⲧⲏ ⲛⲉⲓⲛⲁⲧⲁ ϫⲓ ⲇⲁⲩⲉⲓⲇ ⲛⲁⲕ

ⲕⲟ ⲡⲉ ϩⲙⲡⲁⲑⲃ 15 ⲟⲛ ⲛⲥⲙⲟⲧ ⲉⲣⲉ

ⲃⲓⲟ- ⲛⲉϥϫⲁϫⲉ ⲡⲏⲧ

ⲁⲩⲱ ⲟⲛ ϫⲉ ϯⲛⲁ ⲛⲥⲱϥ ⲉϥⲱϣ

ⲧⲉⲗⲏⲗ ⲉϫⲙ ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ

ⲡⲉⲕϣⲁϫⲉ ⲛⲑⲉ ⲡⲱⲧ ⲛⲥⲁⲛⲁⲙⲡⲉⲛⲧⲁϥϭⲛ 20 ϫⲁϫⲉ ⲛⲧⲁⲧⲁ

ϩⲁϩ ⲛϣⲱⲗ ϩⲟⲟⲩ ⲁⲩⲱ ⲛ

ⲁⲩⲱ ⲙⲁⲣⲉⲡ ⲛⲁⲕⲧⲟⲓ ⲙⲡⲟⲩϣⲁϫⲉ ⲙⲡⲛⲟⲩ ⲱϫⲉⲛ-ⲧⲉ ϩⲗⲟϭ ϩⲛⲧⲉⲕ ⲇⲁⲩⲉⲓⲇ ⲙⲉⲛ ⲥⲱ

ⲧⲁⲡⲣⲟ ⲛⲑⲉ ⲛ 25 ⲙⲁⲧⲓⲕⲟⲥ ⲉϥ

ⲇⲁⲩⲉⲓⲇ ϫⲉ ⲁ ⲙⲓϣⲉ ⲟⲩⲃⲉ ⲛ

ⲛⲉⲕϣⲁϫⲉ ϩ ϫⲓϫⲉⲉⲩⲉ ⲉⲧⲟⲩ

ⲗⲟϭ ϩⲛⲧⲁϣⲟⲩ ⲟⲛϩ ⲉⲃⲟⲗ ⲉϥⲱⲃⲉ ⲉϩⲟⲩⲉ ⲑⲁⲣⲉⲓ ⲙⲡⲛⲟⲩ

ⲉⲟⲩⲉⲃⲓⲱ ϩⲛ 30 ⲧⲉ ⲉϥⲙⲓϣⲉ ⲉ

ⲣⲱⲓ- ϫⲱϥ ⲉⲧⲃⲉ ⲧⲉϥ

ⲇⲁⲩⲉⲓⲇ ⲅⲁⲣ ⲉϥ ⲡⲣⲟϩⲁⲓⲣⲉⲥⲓⲥ

ϣⲟⲟⲡ ⲙⲡⲣⲟ ⲉⲧⲉ ⲟⲩⲉⲛⲧⲁϥⲥ

ⲥⲱⲡⲟⲛ ⲛⲙ

ALIN SUCIU658

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ⲉϩⲟⲩⲛ ⲉⲣⲟϥ- ⲧⲏⲣⲥ ⲙⲡϫⲁϫⲉⲛⲧⲟⲕ ϭⲉ ϩⲱ ⲛⲧⲉⲧⲉⲙⲗⲁⲁⲩ

ⲱⲕ ⲱ ⲡⲁ ϫⲓ ⲧⲏⲩⲧⲛ ⲛ

ϣⲏⲣⲉ ⲁⲣⲓϫⲁⲣ ϭⲟⲛⲥ -ϩⲏⲧ ⲛⲅⲱϣ 5 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ ⲟⲥ ϫⲉ ⲛⲧⲁϥϯ

ⲡⲱⲧ ⲛⲥⲁⲛⲁ ϭⲟⲙ ⲛⲛⲁⲡⲟⲥϫⲁϫⲉ ⲧⲁⲧⲁϩⲟ ⲧⲟⲗⲟⲥ ⲙⲙⲁⲧⲉ-ⲟⲩ ⲉⲧⲉ ⲙⲙⲉⲉⲩⲉ ⲡⲥⲱⲧⲏⲣ ⲱϣ

ⲛⲉⲉⲑⲟⲟⲩ ⲉⲧϯ 10 ⲉⲃⲟⲗ ϫⲉ ⲡⲉϯϫⲱ

ⲛⲙⲙⲁⲕ ⲁⲩⲱ ⲙⲙⲟϥ ⲛⲏⲧⲛ

ⲛⲛⲁⲕⲧⲟⲓ ⲙ ϯϫⲱ ⲙⲙⲟϥ ⲛⲟⲩ

ⲡⲟⲩⲱϫⲉⲛ ⲟⲛ ⲛⲓⲙ ϫⲉ ⲣⲟ

ϯⲛⲁⲗⲟϫϩⲟⲩ ⲛⲥⲉ ⲉⲓⲥ-ⲧⲙⲉϣϭⲙϭⲟⲙ 15 ⲏ ⲛⲅϫⲓ ⲛⲁⲕ ⲛⲧ

ⲉⲁϩⲉⲣⲁⲧⲟⲩ ⲥⲉ ⲙⲛⲧϫⲱⲱⲣⲉ

ⲛⲁϩⲉ ϩⲁⲣⲁⲧⲟⲩ ⲛ ⲓⲏⲥⲟⲩ ⲡϣⲏ

ⲛⲛⲁⲟⲩⲉⲣⲏⲧⲉ- ⲣⲉ ⲛⲛⲁⲩⲏ ⲡϫⲉ ⲁⲕⲙⲟⲣⲧ ⲛⲟⲩ ϫⲱⲱⲣⲉ ϩⲙⲡϭⲟⲙ ⲉⲡⲡⲟⲗⲉ 20 ⲡⲟⲗⲉⲙⲟⲥ ⲉϥ

ⲙⲟⲥ ⲉⲃⲟⲗ ϫⲉ ⲡ ⲥⲉⲣⲉⲙⲗⲁϩ ⲉⲃⲟⲗ

ⲛⲟⲩⲧⲉ ⲡⲉⲧϯ ⲙⲛⲡⲁⲙⲁⲗⲏⲕϭⲟⲙ ⲉⲡⲣⲱⲙⲉ ⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗⲉⲧⲟⲩⲏϩ ⲛⲥⲱϥ ϫⲉ ϩⲛⲧⲉⲩⲛⲟⲩ

ⲉϥⲙⲓϣⲉ ⲙⲛ 25 ⲛⲧⲁϥϫⲣⲟ ⲉⲡⲁ

ⲛⲉⲧⲙⲓϣⲉ ⲛⲙ ⲙⲁⲗⲏⲕ ϩⲓⲧⲙ

ⲙⲁϥ- ⲡⲡⲱⲣϣ ⲉⲃⲟⲗ

ⲁϥϫⲟⲟⲥ ⲅⲁⲣ ⲛⲛⲉ ⲛⲉⲛϭⲓϫ ⲙⲙⲱⲧⲟⲩⲏϩ ⲛⲥⲱϥ ⲩⲥⲏⲥ-ϫⲉ ⲁⲓϯ ⲧⲉⲝⲟⲩ 30 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲥⲓⲁ ⲛⲏⲧⲛ ⲉ ⲟⲟⲥ ϫⲉ ⲓⲏⲥⲟⲩ

ϩⲱⲙ ⲉϫⲛⲛϩⲟϥ ⲟⲩⲡⲣⲟⲫⲏ

ⲙⲛⲛⲟⲩⲟⲟϩⲉ ⲧⲏⲥ ⲡⲉ-ⲁⲩⲱ ⲉϫⲛⲧϭⲟⲙ ⲁⲗⲗⲁ ϯⲥⲱⲧⲙ

659THE SERMO ASCETICUS

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Naples National Library IB9 fo 56r

ⲓⲁ

ⲉⲧⲉⲅⲣⲁⲫⲏ ⲉ ϭⲱⲃ ⲁⲗⲗⲁ ⲛϭⲟⲙⲥⲱϣ ⲉⲃⲟⲗ ϫⲉ ⲛ ϩⲓⲁⲅⲁⲡⲏ-ⲧⲁⲩⲕⲉⲧⲧⲏⲩ ⲙⲡⲣⲧⲣⲉⲛϭⲉⲛ

ⲧⲛ ⲉϩⲣⲁⲓ ⲉϫⲛⲧ ⲧⲥ ⲡⲁϣⲏⲣⲉ ⲉⲩ

ⲥⲛⲧⲉ ⲛⲛⲁⲡⲟⲥ 5 ⲧⲥⲁⲃⲟ ⲙⲙⲟⲕ ⲉ

ⲧⲱⲗⲟⲥ ⲙⲛⲛⲉⲡ ⲙⲓϣⲉ ⲉⲕⲙⲟⲩⲣⲣⲟⲫⲏⲧⲏⲥ- ⲙⲡⲇⲓⲁⲃⲟⲗⲟⲥ

ⲛⲧⲟⲕ ϩⲱⲱⲕ ⲉⲛⲉⲕⲟⲩⲉⲣⲏⲧⲉ

ⲡⲁϣⲏⲣⲉ ϩⲓⲧⲙ ⲙⲁⲩⲁⲁⲕ ⲉⲕⲡⲡⲱⲣϣ ⲉⲃⲟⲗ 10 ⲧⲱⲃϩ ϫltⲉgt ⲙⲡⲉⲣⲛⲛⲉⲕϭⲓϫ ⲉⲕⲉ ϫⲓⲧⲛ ⲉϩⲟⲩⲛ ⲉ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ ⲡⲓⲣⲁⲥⲙⲟⲥ ⲉⲕⲙⲁⲕ- ⲙⲟⲩⲣⲉ ⲉⲙⲡⲓ

ⲉⲕϣⲁⲛⲣϩⲟⲧⲉ ⲣⲁⲥⲙⲟⲥ ⲉⲣⲟⲕ

ϩⲏⲧϥ ⲙⲡⲛⲟⲩ 15 ⲙⲁⲩⲁⲁⲕ-ⲧⲉ ⲉⲕⲉⲉⲓ ⲉⲃⲟⲗ ⲟⲩⲛ ϩⲛϩⲃⲏⲩⲉⲉⲙⲓϣⲉ ⲙⲛⲛⲉⲕ ⲅⲁⲣ ⲉⲣⲉⲡⲣⲱⲙⲉ

ϫⲁϫⲉ ϩⲛⲟⲩϩⲓⲏ ϯ ⲙⲙⲟϥ ⲉⲣⲟⲟⲩⲉⲩⲉϭⲱⲧⲡ ϩⲁ ⲉϥⲙⲟⲩⲣ ⲙⲡⲇⲓⲁ

ⲧⲉⲕϩⲏ ⲛⲥⲁϣϥ 20 ⲃⲟⲗⲟⲥ ⲉⲣⲟϥ ⲙⲁⲩ

ⲛϩⲓⲏ- ⲁⲁϥ-ⲛⲉⲕϫⲁϫⲉ ⲉⲧϯ ⲟⲩⲥⲁ ⲛⲕⲟⲧⲥ ⲅⲁⲣ

ⲛⲙⲙⲁⲕ ⲛⲉ ⲙ ⲡⲉ ⲡⲇⲓⲁⲃⲟⲗⲟⲥⲙⲉⲉⲩⲉ ⲉⲧϯ ⲛⲙ ϣⲁϥⲉⲛ ϩⲉⲛϩ

ⲙⲁⲕ- 25 ⲃⲏⲩⲉ ⲅⲁⲣ ⲛⲁⲅⲁⲁⲓϯ ϭⲉ ⲛⲁⲕ ⲡⲁ ⲡⲏ ⲙⲡⲣⲱⲙⲉ

ϣⲏⲣⲉ ⲛⲟⲩϭⲟⲙ ϣⲁⲛⲧⲉϥⲉⲛⲧϥ

ⲉⲃⲟⲗ ϩⲓⲧⲙⲡ ⲉⲧϭⲟⲣϭⲥ ϩⲉⲛⲛⲟⲩⲧⲉ ⲧⲁⲣⲉⲕ ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ 30 ϣⲛϩⲧⲏϥ ⲛⲙⲁⲕ ⲧⲏⲣⲟⲩ- ⲛⲟⲩϫ ⲛϥⲧⲉϩⲛⲧⲁⲡⲛⲟⲩⲧⲉ ⲅⲁⲣ ⲡⲉⲕⲟⲩⲱϣ

ϯ ⲛⲁⲛ ⲁⲛ ⲛⲟⲩ ⲙⲛⲧⲁⲅⲁⲡⲏⲡⲛⲁ ⲙ ⲙⲛⲧ

ALIN SUCIU660

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Naples National Library IB9 fo 56v

ⲓⲃ

ⲛϥⲧⲱϩ ⲙ ⲉⲓⲧⲁ ⲉⲕϩⲙⲟⲟⲥ

ⲡⲉⲧⲥⲁϣⲉ ⲙⲛ ϩⲛⲧⲙⲏⲧⲉ ⲛ

ⲡⲉⲧϩⲟⲗϭ - ϩⲛⲣⲱⲙⲉ ϥⲓⲧⲱⲃϩ ϭⲉ ⲙⲡ ⲡⲉⲕⲣⲟⲟⲩϣ

ⲛⲟⲩⲧⲉ ⲡⲁϣⲏ 5 ⲙⲁⲩⲁⲁⲕ ⲉⲕⲣⲉ ϫⲛⲛⲉⲕⲉⲓ ϣⲁⲛⲛⲁⲩ ⲉϩⲱⲃ

ⲉⲛⲉϥϩⲁϭⲉ- ⲛⲓⲙ ⲙⲟϣⲧⲕⲉⲩⲉⲣϩⲁⲗ ⲅⲁⲣ ⲙⲡ ϫⲉ ⲉⲛⲉⲁⲕⲉⲛ

ⲣⲉϥϣⲙϣⲉ ⲡϫⲏ ⲉⲃⲟⲗ ϩⲙ

ⲛⲟⲩⲧⲉ ϩⲛϩⲉⲛ 10 ⲡⲉⲕⲃⲁⲗ-ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ ⲁⲩⲱ ⲙⲡⲣϫⲓ ⲗⲁ

ⲛⲟⲩⲧⲉ- ⲁⲩ ⲛϣⲁϫⲉ ⲛⲧⲉ

ⲛⲑⲉ ⲛⲁⲇⲁⲙ ⲗⲁⲁⲩ ⲉϩⲟⲩⲛ ⲉ

ⲛⲧⲁⲩⲉⲣ ⲣⲱⲙⲉ ⲉⲙϩⲁⲗ ⲙⲙⲟϥ ϩⲛ 15 ⲡⲉⲛⲉⲕⲃⲁⲗ ⲛⲁⲩ

ⲟⲩⲥⲙⲏ ⲙ ⲙⲛⲧ ⲉⲣⲟϥ ⲛⲧⲉⲛⲉⲕⲛⲟⲩⲧⲉ ⲁϥ ⲙⲁⲁϫⲉ ⲥⲟⲧⲙⲟⲩⲧⲉϩ ⲡⲉⲧϩⲟⲗϭ ⲛⲅϥⲓ ⲙⲡⲉϥⲛⲟ

ⲙⲛⲡⲉⲧⲥⲁϣⲉ- ⲃⲉ ⲛⲅⲧⲁⲗⲟϥ ⲉ

ⲣⲟⲉⲓⲥ ϭⲉ ϩⲱⲱⲕ 20 ϫⲱⲕ-ⲉⲧⲉⲙϯϩⲓⲛⲏⲃ ⲉⲧⲃⲉ ⲡϣⲁϫⲉ

ⲛⲛⲉⲕⲃⲁⲗ ⲣⲉⲕ ⲉⲧⲥⲏϩ ϫⲉ ⲉⲧⲉ

ⲣⲓⲕⲉ ⲛⲛⲉⲕⲃⲟⲩ ⲧⲛⲟ ⲛϩⲏⲏⲃⲉ

ϩⲉ ϫⲉ ⲉⲕⲉⲉⲣ ⲉϫⲛⲛⲉⲛⲟⲃⲉ ⲛ

ⲃⲟⲗ ⲛⲑⲉ ⲛⲟⲩ 25 ⲛⲉⲧϩⲓⲧⲟⲩⲱ

ϭⲁϩⲥⲉ ⲉⲃⲟⲗ ϩⲛⲟⲩ ⲧⲉⲛ ⲉⲧⲉⲧⲛϩⲁϭⲉ ⲁⲩⲱ ⲛ ⲱⲡ ⲙⲡⲉⲩϣⲱ

ⲑⲉ ⲛⲟⲩϩⲁⲗⲏⲧ ⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛⲉⲃⲟⲗ ϩⲛⲟⲩⲡⲁϣ- ⲛⲉ ⲉⲕϣⲁⲛ

ϩⲉⲛϩⲁⲣⲉϩ ⲛⲓⲙ 30 ⲱⲡ ⲙⲡϣⲱⲱⲧ

ϩⲁⲣⲉϩ ⲉⲡⲉⲕ ⲙⲡⲉⲧϩⲓⲧⲟⲩϩⲏⲧ ϩⲛϩⲓⲟ ⲱⲕ ϫⲉ ⲛⲟⲩⲕ

ⲟⲩⲉ ⲅⲁⲣ ⲛⲱⲛϩ ⲛⲉ ⲙⲉⲕⲕⲣⲓⲛⲉⲛⲉ ⲉⲃⲟⲗ ϩⲛⲛⲁⲓ- ⲛⲗⲁⲁⲩ ⲙⲉⲕ

661THE SERMO ASCETICUS

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Venice Marciana 192 fo 100r

ⲓⲅ

ϫⲓⲥⲉ ⲛϩⲏⲧ ⲉϫⲉⲛ ϩⲙⲡⲉⲕⲥⲙⲟⲧⲗⲁⲁⲩ ⲁⲗⲗⲁ ⲉⲣⲉⲡⲉⲕϩⲏⲧ

ϣⲁⲕϥⲓ ϩⲁϩⲱⲃ ⲟ ⲛⲑⲉ ⲛⲟⲩⲕⲱϩⲧ

ⲛⲓⲙ ⲉⲧⲃⲉ ⲧⲁ ⲉϩⲟⲩⲛ ⲉⲡⲛⲟ

ⲅⲁⲡⲏ ⲙⲡⲛⲟⲩ 5 ⲃⲉ-ⲧⲉ- ⲙⲡⲉⲣϣⲱⲡⲉ ⲉⲕ

ϣⲱⲡⲉ ⲛⲭⲣⲏⲥ ⲃⲏⲗ ⲉⲃⲟⲗ ϩⲙⲧⲟⲥ ⲡⲁϣⲏ ⲡⲉⲕϩⲏⲧ ϣⲱ

ⲣⲉ ϫⲉ ⲛⲉⲧⲟ ⲛ ⲡⲉ ⲛⲧⲟϥ ⲉⲕ

ⲭⲣⲏⲥⲧⲟⲥ ⲛⲉⲧ 10 ⲧⲟⲣϩ ϩⲛϩⲱⲃ

ⲛⲁⲟⲩⲱϩ ϩⲓϫⲙ ⲛⲓⲙ-ⲡⲕⲁϩ ⲁⲩⲱ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕϩⲏⲧ

ⲛⲃⲁⲗϩⲏⲧ ⲛⲉⲧ ⲉⲉⲣϫⲟⲉⲓⲥ ⲉⲣⲟⲕⲛⲁϣⲱϫⲡ ϩⲓ ⲁⲗⲗⲁ ⲁⲣⲓϫⲟⲉⲓⲥ

ϫⲱϥ- 15 ⲛⲧⲟϥ ⲉⲡⲉⲕ

ⲁⲩⲱ ϫⲉ ⲧⲁⲅⲁⲡⲏ ϩⲏⲧ-ϣⲁⲥⲉⲣⲭⲣⲏⲥ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛ

ⲧⲟⲥ ⲉϥϫⲱ ⲙ ⲥⲁⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲟⲥ ϫⲉ ⲉⲕϣⲁⲛ ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ 20 ϩⲏⲧ ⲟⲩⲁϩϥ ⲛ

ⲁⲣⲓⲭⲣⲏⲥⲧⲟⲥ ⲥⲱⲕ-ϩⲓⲃⲁⲗϩⲏⲧ ⲧⲁ ⲙⲡⲉⲣⲥⲱⲧⲙ ⲛⲥⲁⲣⲉⲕϩⲉ ⲉⲡⲉⲟⲟⲩ ⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲡⲛⲟⲩⲧⲉ- ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲙⲡⲉⲣϣⲱⲡⲉ ⲛⲑⲉ 25 ϩⲏⲧ ⲛⲧⲟϥ ⲥⲱ

ⲛⲛⲉⲓϣⲟⲛⲧⲉ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲧⲣⲏⲧ ϩⲓϫⲛⲛ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕ

ⲧⲟⲟⲩ ⲉⲧⲉ ⲡⲛⲟⲩ ϩⲏⲧ ⲉⲉⲣⲛⲟⲩⲧⲉ

ⲧⲉ ⲡⲉϣⲱⲡⲉ ⲛⲁⲕ ⲁⲗⲗⲁⲛⲧⲟϥ ⲛⲑⲉ ⲛⲟⲩ 30 ⲙⲁⲣⲉⲡⲉⲕϩⲏⲧ

ⲕⲁϣ ⲉϥⲣⲏⲧ ϩⲓ ⲛⲧⲟϥ ⲥⲱⲧⲙϫⲛⲟⲩⲙⲟⲟⲩ ⲉⲧⲉ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ-ⲡⲛⲟⲩⲛ ⲡⲉ ⲕⲟⲩⲱϣ ⲉⲥⲱⲧⲙ

ϣⲱⲡⲉ ⲉⲕⲙⲟⲧⲛ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ

ALIN SUCIU662

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Venice Marciana 192 fo 100v

ⲓⲇ ⲓⲁ

ⲡⲁϣⲏⲣⲉ ⲛⲅ ⲉⲡϫⲓⲛϫⲏ-ⲛⲁⲟⲩⲱϣ ⲁⲛ ⲁⲩⲱ ⲟⲛ ϫⲉ ⲁⲛltⲁgt

ⲉⲥⲱⲧⲙ ⲛⲥⲁ ⲁⲛⲟⲙⲓⲁ ϫⲓⲥⲉ

ⲛⲉⲕⲟⲩⲱϣ ⲉⲧⲁⲁⲡⲉ ⲁⲩϩⲛⲅⲥⲱⲧⲙ ⲛⲥⲁ 5 ⲣⲟϣ ⲉϫⲟⲓ ⲛ

ⲡⲛⲟⲩⲧⲉ- ⲑⲉ ⲛⲟⲩⲉⲧⲡⲱ

ⲡⲟⲩⲱϣ ⲙⲡⲛⲟⲩ ⲉⲥϩⲟⲣϣ -ⲧⲉ ⲡⲉ ϩⲁⲣⲉϩ ⲉ ⲧⲉⲛⲛⲁⲩ ⲅⲁⲣ ϫⲉ

ⲛⲉϥⲉⲛⲧⲟⲗⲏ ⲉⲣϣⲁⲛⲡⲣⲱ

ⲉⲕϣⲁⲛϩⲁⲣⲉϩ 10 ⲙⲉ ⲧⲟϭϥ ⲉⲡⲛⲟⲩ

ⲅⲁⲣ ⲉⲛⲉϥⲉⲛⲧⲟ ⲧⲉ ϣⲁϥⲗⲟ ⲉϥ

ⲗⲏ ⲕⲛⲁϣⲱ ϩⲟⲣϣ ⲛⲛⲟⲃⲉⲡⲉ ⲉⲟⲩⲉⲛϭⲟⲙ ϣⲁⲣⲉⲡϣⲁϫⲉ

ⲙⲙⲟⲕ ϩⲛⲛⲉⲕ ⲙⲡⲥⲱⲧⲏⲣ

ϩⲃⲏⲩⲉ ⲧⲏⲣⲟⲩ 15 ϫⲱⲕ ⲉⲃⲟⲗ ⲉ

ⲁⲩⲱ ⲡⲉⲕϩⲱⲃ ϫⲱϥ ϫⲉ ⲉⲧⲉ

ⲛⲁϣⲱⲡⲉ ⲛ ⲧⲛϣⲁⲛϭⲱ ϩⲙ

ⲥⲱⲧⲡ ϫⲉ ⲛⲉϥ ⲡⲁϣⲁϫⲉ ⲧⲉⲉⲛⲧⲟⲗⲏ ⲛⲥⲉ ⲧⲛⲛⲁⲥⲟⲩⲉⲛ ⲧ

ϩⲟⲣϣ ⲁⲛ- 20 ⲙⲉ ⲁⲩⲱ ⲧⲙⲉ

ⲉϥⲱϣ ⲉⲃⲟⲗ ⲟⲛ ⲛⲁⲉⲣⲧⲏⲩⲧⲛ

ϫⲉ ⲁⲙⲏⲓⲧⲛ ϣⲁ ⲛⲣⲙϩⲉ-ⲣⲟⲓeuroⲟⲩⲟⲛ ⲛⲓⲙ ⲉϥϫⲱ ⲙⲙⲟⲥ

ⲉⲧϩⲟⲥⲉ ⲁⲩⲱ ⲉ ϫⲉ ⲡⲛⲟⲩⲧⲉ ⲛⲁ

ⲧⲟⲧⲡ ⲁⲩⲱ 25 ⲉⲣⲧⲏⲩⲧⲛ ⲛⲁⲛⲟⲕ ϯⲛⲁϯ ⲉⲙ ⲣⲙϩⲉ ⲉⲛⲉⲧⲛ

ⲧⲟⲛ ⲛⲏⲧⲛ - ⲛⲟⲃⲉ ⲉⲃⲟⲗⲁⲩⲱ ⲟⲛ ϥⲱϣ ϫⲉ ⲡⲛⲟⲩⲧⲉ

ⲉⲃⲟⲗ ⲟⲩⲃⲉ ϩⲟⲓⲛⲉ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲡ

ⲉⲩϩⲟⲥⲉ ⲉⲡϫⲓⲛ 30 ⲣⲱⲙⲉ-ϫⲏ ⲛⲑⲉ ⲉⲧ ⲉⲃⲟⲗ ϫⲉ ϥⲥⲏϩ ϫⲉ

ⲥⲏϩ ϫⲉ ⲁϩⲣⲟⲟⲩ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲛⲛⲉⲧϩⲟⲥⲉ ⲥⲉϩⲟⲥⲉ ⲛⲉⲧⲟⲩⲧⲃⲃⲟ

663THE SERMO ASCETICUS

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Oxford Bodleian Library MS Copt F 157(P)r

TRANSLATION

[A] Unknown number of lines missing

7 [ ] and do not quarrel about anything10 [Do] not be hard [so that] you do not die before

your [time]54

11 [Do not] be O [my] son [ ]

Unknown number of lines missing21 [ ] [run immediately from] all [these things] [Do not] be

[ ] O my [son] but be [meek] for the [meek will] inheritthe earth55

Unknown number of lines missing23 [ ] and [the] Devil [will not have] power [over you] Be

[calm] and humble with all people

[A] BnF Copte 1321 fo 87r + BnF Copte 1332 frag 42Cv

c20 lines missing c20 lines missing[ ] [ ] [ⲁⲩⲱ ⲛϩⲟⲙⲟⲟⲩ][ⲕ]ⲁ ⲣⲡⲟⲥ ϥ [ⲛⲁⲧ] ⲥⲓⲟⲛ [ ⲧⲉⲛⲟⲩ]ⲃⲃⲟϥ- ⲁⲩⲱ [ⲛⲟⲩⲟⲉⲓϣ]ⲁ [ⲅ]ⲱⲛⲓⲍⲉ ϭ [ⲉ] ⲡⲁ ⲛⲓⲙ[ ϣⲁⲉⲛⲉϩ]ϣⲏⲣⲉ ⲧⲁⲣⲉⲕ ⲛⲉⲛ[ⲉϩ ϩⲁ]ϭⲱ ϩⲛⲛⲁⲡⲧⲃ ⲙⲏ [ⲛ-]ⲃⲟ ⲧⲏⲣⲟⲩ ⲉⲓⲧⲉ ϩⲛⲛⲉⲕⲃⲁⲗⲉⲓⲧⲉ ϩⲙⲡⲉⲕ

ϩⲏⲧ ⲧⲁⲣⲉⲕⲉⲓ[ⲉⲧ]ⲉ ⲕⲁⲣⲭⲏⲛⲑⲉ ⲛⲛⲉⲓⲕⲟⲩⲓ

ⲛϣⲏⲣⲉ ⲛⲧⲁmargin

54 Eccles 71755 Matt 55

ALIN SUCIU664

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24 Look at [your] teacher how [he] walked [in] humbleness[setting] for us [a model] so that [ ]56

[B] Unknown number of lines missing28 [Look at] Isaiah [crying] out and [saying] lsquo[Our] entire

righteousness is like [a] menstrual ragrsquo57 [before] you29 [And our] Lord [instructed] those [who followed] him lsquoIf

you [do] every[thing] that [has been] ordered [to you] [ ]58

Unknown number of lines missing29a Look at the tax collector my [son] whom God praised for

his humbleness31 Walk in poverty my [son] for [the] poverty [humbles] the

person59 Do not [ ] [ ] according to the [commandment] of[Christ] so that you [devote yourself to] God [and] God [ ] you

32 Devote yourself to [God] [ ] his sweetness and you will[know his] wish

One leaf missing[C] 38 [Sitting] in your cell be like a master-pilot who steers

his ship60 observing the wind from which side it comes to youwhether comes the good wind or comes the bad wind Be strongin the battle and cry out lsquoArise north wind and come southwind and blow in my garden so that my spices give scentrsquo61

39 Sitting in your cell my son do not be like a judge40 Do not weary of praying and you will be heard41 While you are in a labour look for rest42 My son give yourself to God with all your strength so that

he fights for you62 protects you gives you power and fights withthose who fight against you For you shall not be able to do any-thing apart from God but if the person supplicates God thenGod gives him power watches him fills him with wisdom andunderstanding and leads him with his counsel63

[B] BnF Copte 1321 fo 87v + BnF Copte 1332 frag 42Cr

[C] Venice Marciana 192 fo 99r (p 1)

56 1 Pet 22157 Isa 64558 Luke 171059 Prov 10460 Cf 4 Macc 7161 S of S 41662 Cf Exod 141463 Cf Ps 7224

665THE SERMO ASCETICUS

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43 Sitting in your cell do not be wandering forth Pay atten-tion [D] how you sit Do not become like a beast that hastens afterthe person but rather be the person who drives the beast Sittingin your cell have a guard to you Do not have the body in the cellwhile your heart is in Egypt but make your body a temple ofGod64 and strengthen your thoughts so that you obtain for your-self the stable thought

43a Sitting in your cell do not let your mind exalt with you orexalt yourself by the deliberation of your mind65 or praise your-self alone for God detests those who praise themselves alone66

but he looks upon the prayer of those who are humble67 Sittingin your cell do not have any fetters It is sufficient (to do) foreach day its works68 so that you remain calm Guard yourself notto commit sin Sitting in your cell persist in your prayers fastsand the fight of your heart so that you abide in the things that be-long to the purity of the heart for without peace and holiness [E]no one will see God69

44 Sitting in your cell if a brother brings reports against youdo not let your heart be concerned with them so that you remaincalm and your heart remains quiet for many are the thoughts ofthe cell

45 Sitting in the cell keep recitation in your mouth If youstop put a guard to you or else you are led astray so that you re-main in the pure things and the Holy Spirit befriends you Sittingin your cell seek after the blameless thought and the thought ofGod makes him a member of your household so that he over-comes all the thoughts that fight against you For the thought ofGod which is the reason is the king of the passions70

46 Sitting in your cell fight against yourself so that you obtainthe grace of the cell for the cell has grace

[D] Venice Marciana 192 fo 99v (p 2)[E] Naples National Library IB9 fo 52r (p 3)

64 Cf 1 Cor 31665 Sir 6266 1 Clement 30667 Ps 1011868 Cf Matt 63469 Cf Heb 121470 Cf 4 Macc 17 13 182 The idea that reason rules over passions is

based on 4 Macc 11 ff

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47 Sitting in your cell do not teach yourself to pine for a persondo not let a person wait for you and also do not wait for a person sothat you remain calm but because of the commandment of Godsupport those who come to you If a brother [F] spends a Sundaywith you support him because of the commandment of God If abrother comes to the monastery71 while you are in it support himuntil he finds a cell because of the commandment of God And doaccording to your capacity that which depends on you for you alsoif you go to a monastery you want to be helped For this is the com-mandment of God and these are the works of the cell my son

48 If you come out from the cell be careful72 so that you donot bring out the laden ship and empty it and you do not walk bythe sight of your eyes and the hearing of your ears Stay safe myson and let all the things that you see be profitable to you so thatyou return calm to your cell

49 Sitting in your cell my son have constantly the thought ofGod in your heart and his fear shall encircle you

50 For the fear of God drives out from the soul all sin corrup-tion and transgression

51 The one who has obtained the fear of God has obtained allgrace The one who has the fear of God has [G] treasuries filledwith all good things For the fear of God delivers the person fromsin and it is in the fear of God that everyone turns away from evil

52 Sitting in your cell keep the judgement before you and per-form the things of life Gird yourself about your loins with theteaching73 and you shall trample upon your bruised enemies

53 Do not be undisciplined my son but fear God and keep hiscommandments74

54 My son do not be the slave of your cowardice75 for humanglory Guard yourself against vainglory or else God shall scatteryour bones76

[F] Naples National Library IB9 fo 52v (p 4)[G] Naples National Library IB9 fo 53r (p 5)

71 Literally lsquomountainrsquo a word which designates a monastery or a monas-tic settlement

72 Literally lsquohold your heartrsquo73 Cf Eph 61474 Eccles 121375 Literally lsquoof his cowardicefearrsquo The Qasr el-Wizz fragment has lsquoof his

desire and his fearrsquo The Sahidic text is perhaps corrupted at this point theGreek reads μὴ γίνου δοῦλος τοῦ θελήματος σου ἕνεκα δόξης ἀνθρωπίνης

76 Cf Ps 526 Ezek 65

667THE SERMO ASCETICUS

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55 Do your entire work for God77 for God is not unjust to re-ward you according to your work78

56 Cleanse your heart my son so that God listens to youimmediately

56a Present yourself approved to God79

57 Do not restrain yourself and strive day after day and do notbe negligent so that your time does not cease from you and youcurse the day you were born

58 I bid you my son [H] do not walk with a person fromwhom you will not profit so that you do not fall upon your faceDo not walk with an angry person80 Do not befriend a slandererDo not walk with a drunkard Do not befriend an irascible personDo not walk with a garrulous person so that you become meekfor the meek will inherit the earth81 Do not befriend a hasty per-son Do not walk with a person who is friend with a woman or achild nor be friends with a woman Do not walk with someoneyounger than you so that you are not confused and do notgo backwards

59 If you make a friend let him be a believer a personwhose work surpasses yours a God-loving person a personwho does not look at the things of this world for it is thethings of this world that separate the person from God Do notbe friends with a person on account of the things of this worldfor it is the things of this world that separate the personfrom God

60 Rather be friends with a God-loving pauper a humble pau-per a hospitable pauper a pauper girded with the fear of God apauper who carries the cross a pauper who gives heed to God andhas a guard on his mouth82

61 My son befriend [I] everyone who fears God and keeps hiscommandments83

[H] Naples National Library IB9 fo 53v (p 6)[I] Naples National Library IB9 fo 54r (p 7)

77 Cf Col 32378 Following the Qasr el-Wizz fragment codex MONBON has lsquoyour heartrsquo

Cf Heb 61079 2 Tim 21580 Cf Prov 222481 Matt 5582 Cf Ps 140383 Cf Eccles 1213

ALIN SUCIU668

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62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

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67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

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67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

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70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

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73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

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Page 14: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

difficult to establish Stephen the Thebanrsquos Sermo asceticus ishighly relevant in this context because it quotes directly from anon-canonical text ie 1 Clement which has survived both inGreek and in Coptic (Akhmimic) allowing thus a proper com-parative study As we will see the evidence that can be gleanedfrom this comparison leans heavily in favour of a Coptic originalof the Sermo asceticus

In sectsect25ndash8 Stephen the Theban uses 1 Clement 171ndash6 in a dis-cussion about the humility of the saints mentioned in Jewishscriptures In this context he quotes an apocryphal saying ofMoses which appears in 1 Clement 17641 As this portion of thetext is lost in Sahidic because of the fragmentary state of themanuscripts I will refer here only to the Greek version of theSermo asceticus

Clement of Alexandria also quotes this apocryphal saying ofMoses in his fourth book of the Stromata (CPG 1377) under theform ἐγὼ δέ εἰμι ἀτμὶς ἀπὸ χύτρας43 However in view of the factthat Stephen obviously knew 1 Clement since he quotes from itelsewhere in the Sermo asceticus there can be no doubt that theApostolic Father was his immediate source

1 Clement 17642 Sermo asceticus 27

Ἐγὼ δέ εἰμι ἰσχνόφωνος καὶβραδύγλωσσος καὶ πάλινλέγει Ἐγὼ δέ εἰμι ἀτμὶςἀπὸ κύθρας

πρόσεχε Μωϋσῇ λέγοντιἰσχνόφωνος εἰμι καὶ ἀτμὶς ἐκτῆς χύτρας

lsquoBut I am weak of speech andslow of tonguersquo And he saysagain lsquoBut I am smoke from the potrsquo

Pay attention to Moses who sayslsquoI am weak of speech and smokefrom the potrsquo

41 The quotation was identified for the first time by M Aubineau Homeliespascales (cinq homelies inedites) (Sources chretiennes 187 Paris Les Editionsdu Cerf 1972) p 240

42 Greek text from J B Lightfoot The Apostolic Fathers part 12 Clementof Rome (London Macmillan 1890) p 65

43 See Clement Stromata IV171064 in Clemens Alexandrinus vol 2Stromata Buch IndashVI ed O Steuroahlin and L Freurouchtel (GCS 52 BerlinAkademie-Verlag 1985) p 295

641THE SERMO ASCETICUS

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Given that this passage could not be traced to any canonicaltext some of the scribes who copied the Sermo asceticus musthave found it suspicious Thus it is omitted in the codex LavraΓ8 but also in the Arabic and Ethiopic versions which can ultim-ately depend at this point on a textual tradition represented by theAthonite manuscript

In Sermo asceticus sect71 Stephen warns the monk against rashjudgement In ascetic literature judging others is strictly forbid-den not only because it goes against the teaching of the Scriptures(cf Matt 71 Luke 637 41 John 87 Ro 21 etc) but also be-cause one of the cardinal virtues of the solitary monk is humilityand mourning over onersquos own sins Judging others is actually ademonic temptation meant to disturb the hesychia the peace ofmind As Graham Gould adroitly writes the lsquonumber of storiesillustrating the necessity of not judging others and the urgencywith which abstaining from judgement was commended confirmsthe importance of the problem of judgementrsquo for the earlyEgyptian monks44 It is in this context that Stephen the Thebanquotes from what he calls lsquothe written wordrsquo Notably the Sahidicand the Greek texts are different at this point albeit they expressthe same idea

Sermo asceticus 71 (Sahidic) Sermo asceticus 71 (Greek)

ⲉⲧⲃⲉ ⲡϣⲁϫⲉ ⲉⲧⲥⲏϩ ϫⲉ

ⲉⲧⲉⲧⲛⲟ ⲛϩⲏⲏⲃⲉ ⲉϫⲛⲛⲉⲛⲟⲃⲉ

ⲛⲛⲉⲧϩⲓⲧⲟⲩⲱⲧⲉⲛ ⲉⲧⲉⲧⲛⲱⲡ

ⲙⲡⲉⲩϣⲱⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛ ⲛⲉ

χάριν τοῦ λόγου τοῦγεγραμμένου πενθήσατε ἐπὶ ταῖςταλαιπωρίαις ἀλλήλων καὶλογίζεσθε ὅτι τὰ ὑστερήματααὐτῶν ὑμῶν ἐστιν

( ) because of the written wordlsquoMourning over the sins of yourneighbours you are counting theirshortcomings to be yoursrsquo

( ) because of the written wordlsquoMourn over the miseries of oneanother and reckon that theirshortcomings are yoursrsquo

44 G Gould The Desert Fathers on Monastic Community (Oxford EarlyChristian Studies Oxford Clarendon Press 1993) p 123

ALIN SUCIU642

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In fact the passage offers a direct quotation from 1 Clement26 As this part of 1 Clement is preserved in Greek but also intwo Akhmimic Coptic manuscripts we can analyse it in both lan-guages Interestingly while the Greek Sermo asceticus does notcorrespond to the original text of 1 Clement the Sahidic followsexactly what we find in the Akhmimic version

Albeit written in different dialects the quotation from 1Clement in the Sahidic Sermo asceticus and the parallel Akhmimictext are lexically and syntactically identical which cannot beexplained as a mere accident By contrast the Greek Sermo asceti-cus diverges so much from the original text of 1 Clement that itcannot under any circumstances be called a quotation of it des-pite the fact that this is precisely what it claims to be

Furthermore while the quotation in the Greek Sermo asceticusdiffers from the original 1 Clement it presents several featureswhich seem to indicate that it is a translation from the CopticThus the word order does not follow the original Greek text of 1Clement but the Coptic placing the verb at the beginning of eachclause of the quotation rather than at the end the verb λογίζομαιlsquoto count to reckonrsquo seems to be rather a translation of theCoptic ⲱⲡ than a synonym of κρίνω which is used by Clement in

1 Clement 26 (Akhmimic)45 1 Clement 26 (Greek)46

ⲉⲧⲉⲧⲛⲣ ϩⲏⲃⲉ ⲁϫⲛⲛⲛⲁⲃⲉ

[ⲛⲛⲉⲧ]ϩⲓⲧⲟⲩⲱⲧⲛⲉ ⲉⲧⲉⲧⲛⲱⲡ

ⲙⲡⲟⲩϣⲧⲁ ϫⲉ ⲛⲱⲧⲛⲉ ⲛⲉ

ἐπὶ τοῖς παραπτώμασιν τῶνπλησίον ἐπενθεῖτε τὰὑστερήματα αὐτῶν ἴδια ἐκρίνετε

Mourning over the sins of yourneighbours you are counting theirshortcomings to be yours

You mourned over the trespassesof your neighbours you judgedtheir shortcomings to be yours

45 C Schmidt Der erste Clemensbrief in altkoptischer euroUbersetzung (Texte undUntersuchungen 321 Leipzig J C Hinrichs 1908) p 33 F ReurooschBruchsteuroucke des ersten Clemensbriefes nach dem achmimischen Papyrus derStrassburger Universiteuroats- und Landesbibliothek mit biblischen Texten derselbenHandschrift (Strasbourg Schlesier amp Schweikhardt 1910) p 5

46 Lightfoot The Apostolic Fathers part 12 pp 18ndash19

643THE SERMO ASCETICUS

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his letter the conjunction ὅτι stands for the Coptic ϫⲉ and doesnot appear in the parallel passage of 1 Clement in Greek

If a Greek original of the Sermo asceticus is admitted then onemust suppose that the translator into Coptic either knew byheart 1 Clement or went through the pain of searching for thesource of the quotation found it and adapted it according to theCoptic version of this writing However such a possibility mustbe excluded from the outset because as we have seen the quota-tion in the Greek Sermo asceticus does not correspond to the par-allel passage in 1 Clement making it difficult for the translator toidentify its source

One additional remark is in order here concerning the shift intense between the Coptic and the Greek texts of the Sermo asceti-cus at the beginning of the quotation The quotation in Greek fea-tures an imperative whereas the Sahidic is a focalizedcircumstantial clause If we hypothesize that the Greek is in fact atranslation of the Coptic it is apparent that this discrepancy isdue to the fact that the Greek translator failed to identify thequotation from 1 Clement and tried to adapt the text according toJames 49 and 51 which must have sounded more familiarταλαιπωρήσατε καὶ πενθήσατε καὶ κλαύσατε (49) κλαύσατεὀλολύζοντες ἐπὶ ταῖς ταλαιπωρίαις ὑμῶν (51)

Because the translators could not find its source this passagefrom 1 Clement was problematic for the ancient translators of theSermo asceticus For example while keeping the imperative clauseof the Greek text the Arabic translator (or a later scribe) misat-tributed the quotation to Paul

as it is written in Paul lsquoCry over your sins of one another and as toyour shortcomings consider that they are yoursrsquo

In its turn the Geiez version mentions that the text appears lsquointhe Lawrsquo (በውስተ ሕ[ግ])

EMML 4493 fo 104v col C lines 32ndash6

በከመ ጽሑፍ በውስተ ሕ[ግ] ኢትርኣዩ ኣበሳ ቢጽክ[ሙ] በበይናቲክሙ ወሐል[ዩ] ሕፀፀክሙ ከመ ለክሙ ይእቲ

as it is written in the Law lsquoDo not see the sin of each another andconsider your deficiency as it is yoursrsquo

It is thus obvious that the quotation from 1 Clement 26 was chal-lenging not only for the Greek translator but also for those who

ALIN SUCIU644

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rendered the Sermo asceticus into Arabic and Geiez As to theGeorgian this version does not contain the portion of the textthat interests us here Because none of the translators was able tofind the source of the quotation they all tried to explicate thetext as can be judged from the fact that each version gives a dif-ferent text at this point It is only the Sahidic that follows ad lit-teram the Coptic version of 1 Clement

Furthermore in sect43 b which is extant only in Sahidic Stephenthe Theban refers again to 1 Clement this time to 306 lsquoGoddetests those who praise themselves alonersquo47 Unfortunately asthis paragraph of the Sermo asceticus does not appear in Greekwe cannot compare properly the two texts Nevertheless we canobserve again that the Sahidic obviously depends on the Copticversion of 1 Clement

In the light of this evidence it is tempting to speculate thatStephen the Theban wrote the Sermo asceticus in Coptic and ei-ther used the Akhmimic version of 1 Clement or more likely alost Sahidic version which served as a model for the Akhmimictext Thus we can propose a Coptic original of the Sermo asceticus

1 Clement 306 (Greek)48 1 Clement 306(Akhmimic)49

Sermo asceticus43b (Sahidic)

αὐτεπαινετοὺς γὰρμισεῖ ὁ θεός

ⲡⲛⲟⲩⲛⲧⲉ ⲅⲁⲣ ⲙⲁⲥⲧⲉ

ⲛⲛⲉⲧⲧⲙⲁⲓeuroⲟⲙⲙⲁⲩ ⲟⲩⲁⲉⲉⲧⲟⲩ

ⲡⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲛⲛⲉltⲧgtⲧⲙⲁⲓⲟ

ⲙⲙⲟⲟⲩ ⲙⲁⲩⲁⲁⲩFor God detests thosewho praise themselves

For God detests thosewho praise them-selves alone

God detests thosewho praise them-selves alone

47 Remarkably the same passage appears in an ascetic text attributed toPachomius De monacho iniuriae memore (CPG 23541) see L T Lefort Œuvresde S Pachome et de ses discιples 2 vols (CSCO 159ndash60 Scriptores coptici 23ndash4Louvain Imprimerie orientaliste L Durbecq 1956) vol 1 p 3 ⲡⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉⲙⲡⲉⲧⲧⲙⲁⲓeuroⲟ ⲙⲙⲟϥ ⲟⲩⲁⲁϥ (lsquoGod detests whoever praises himself alonersquo)

48 Lightfoot The Apostolic Fathers part 12 p 9749 Schmidt Der erste Clemensbrief p 80

645THE SERMO ASCETICUS

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from which derive the other versions according to the followingstemma

My philological argument remains to be re-evaluated once weunderstand better the fourth-century social and historical contextin which ascetics like Stephen the Theban wrote Nevertheless itis perhaps time to challenge the conventional view according towhich most if not all monastic literary productions of the periodwere written in Greek Thus even in cases such as the Lives ofPachomius or the letters of Antony which were at least originallyaddressed to audiences that spoke Coptic scholars have preferredto postulate Greek originals50 This position primarily rests onthe assumption that during the fourth century and later nativeEgyptian monks were not capable of writing texts charged with aspecific theological vocabulary One may recall for example thatFrancois Halkin spoke about lsquolrsquoimpuissance nativersquo that preventedCoptic-speaking Pachomian monks from composing narrativesabout the founder of the Koinonia51 According to Halkin it was

50 On the problem of the original language of the Lives of Pachomius see PRousseau Ascetics Authority and the Church in the Age of Jerome and Cassian(Oxford Historical Monographs Oxford Oxford University Press 1978) pp245ndash7 For the Letters of Antony see P Luisier lsquoAutour drsquoun livre recent etdes lettres de S Antoinersquo Orientalia Christiana Periodica 61 (1995) pp 201ndash13 who argues in favour of a Greek original

51 F Halkin Sancti Pachomii Vitae Graecae (Subsidia hagiographica 19Brussels Societe des Bollandistes 1932) p 103

ALIN SUCIU646

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rather the Hellenist monks who put together the first Lives ofPachomius which were only later translated into Coptic

On the other hand if we favour the pre-eminence of Greekoriginals for Egyptian ascetic writings it is hard to explain the ap-pearance of such a prolific author as Shenoute of Atripe who ob-viously wrote Coptic52 It is likely that Shenoute did not appearin a vacuum but other authors who used Coptic as a literary lan-guage must have preceded him For his part Tito Orlandi hasargued that one such author who wrote Coptic was the MiddleEgyptian ascetic Paul of Tamma53 It is thus possible to imaginethat Shenoute sprang up in a historical context in whichPachomius Paul of Tamma and Stephen the Theban had alreadyused Coptic as a literary vehicle In this case Stephen theTheban could rightly be considered as one of the early authors ofCoptic literature

EDITION OF THE SAHIDIC TEXT OF THE SERMOASCETICUS

The following edition is semi-diplomatic However the supra-lineation system does not reproduce that of the manuscript beingstandardized by the editor In the translation the paragraphs fol-low the numbering system established by Sauget in his edition ofthe Arabic version of the Sermo asceticus which was subsequentlyadopted by des Places for the Greek text and by Garitte forthe Georgian

52 Enzo Lucchesi for example believes that Shenoute also wrote at leastsome of his texts in Greek something which cannot be completely ruled outsee his article lsquoChenoute a-t-il ecrit en grecrsquo in Melanges AntoineGuillaumont Contributions a lrsquoetude des christianismes orientaux (CahiersdrsquoOrientalisme 20 Geneva Patrick Cramer 1988) pp 201ndash10

53 Orlandi Paolo di Tamma See also Luisier lsquoPaul de Tammarsquo p 267who agrees that Paul of Tammarsquos De cella may have been written in Copticalthough he leaves the question open For arguments concerning the fact thatPaul wrote in Coptic see A Suciu lsquoSitting in the Cell The LiteraryDevelopment of an Ascetic Praxis in Paul of Tammarsquos Writings With anEdition of Some Hitherto Unknown Fragments of De Cellarsquo JTS NS 68(2017) pp 141ndash71 at 159ndash60

647THE SERMO ASCETICUS

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BnF Copte 1321 fo 87r thorn BnF Copte 1332 frag 42Cv

unknown number of lines missing unknown number of lines missing[ ] [ [[ ]ⲧⲃ[ ⲙ [[ ] ⲁⲩⲱ [ⲙ] ⲁⲩⲱ [ⲡⲇⲓⲁ]ⲡⲉⲣϯⲧⲱⲛ ϩⲛ ⲃⲟⲗⲟ [ⲥ ⲛⲁϣϭⲙ]ⲗ ⲁⲁⲩ ⲛϩⲱⲃ- ϭⲟⲙ ⲉⲣ [ⲟⲕ ⲁⲛ][ⲙ]ⲡ ⲉⲣϣⲱⲡⲉ ϣⲱⲡⲉ [ⲉⲕⲙⲟⲧⲛ][ⲉ]ⲕⲟ ⲛⲛⲁϣⲧ ⲉⲕⲑⲃⲃⲓⲏ [ⲩ ⲉ][ϫ]ⲉ ⲛⲅⲙⲟⲩ ϩⲁ ⲣⲱⲙⲉ ⲛ[ⲓⲙ-][ⲑ]ⲏ ⲙⲡⲉⲕⲟⲩⲟ ϭⲱϣⲧ ⲉ[ⲡⲉⲕ][ⲉⲓϣ]- ⲥⲁϩ ⲛⲑⲉ [ⲁϥ][ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲱ ⲙⲟⲟϣ[ⲉ ϩⲛ][ⲡⲁϣ]ⲏⲣⲉ ⲉⲕⲟ ⲑⲃⲃⲓⲟ [ⲉϥⲕⲱ][ ] ⲙ ⲛⲁⲛ ⲛ [ⲟⲩⲥⲙⲟⲧ]

unknown number of lines missing ϫⲉⲕ[ⲁⲥ[ ] [ ϣⲱ [ⲡⲉ[ ⲡⲱ]ⲧ ⲛⲧⲉ [ⲩⲛⲟⲩ] ⲟ [ⲛⲛⲁⲓ] ⲧⲏⲣⲟⲩ [] ⲡ [[ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲙ unknown number of lines missing[ ]ϥ ⲱ ⲡⲁ

[ϣⲏⲣ]ⲉ ⲁⲗ[ⲗⲁ ϣ]ⲱⲡⲉ ⲛ

[ⲣⲙⲣ]ⲁϣ ϫⲉ ⲛ[ⲣⲙⲣ]ⲁϣ ⲛⲉⲧ

[ⲛⲁⲕ]ⲗⲏⲣⲟⲛⲟ[ⲙⲉⲓ ⲙ]ⲡⲕⲁϩ

margin

ALIN SUCIU648

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BnF Copte 1321 fo 87v thorn BnF Copte 1332 frag 42Cr

unknown number of lines missing unknown number of lines missing[ ] [ ] [[ ]- [ ]-[ϭⲱϣⲧ ⲉⲓ]ⲏⲥⲁⲓⲁⲥ ϭⲱϣⲧ ⲉⲡ[ⲧⲉ][ⲉϥⲱ]ϣ ⲉⲃⲟⲗ ⲉϥ ⲗⲱⲛⲏⲥ ⲡⲁ[ϣⲏ][ϫⲱ] ⲙⲙⲟⲥ ϫⲉ ⲉⲣⲉ ⲣⲉ ⲉⲁⲡⲛⲟⲩⲧ [ⲉ][ⲧⲛ]ⲇ ⲓⲕⲁⲓeuroⲟⲥⲩ ⲧⲙⲁⲓⲟϥ ⲉⲧ ⲃ [ⲉ][ⲛⲏ] ⲧⲏⲣⲥ ⲟ ⲛⲑⲉ ⲡⲉϥⲑⲃⲃⲓⲟ[ⲛⲛⲉ]ⲓⲧⲟⲉⲓⲥ ⲛϣ ⲙⲟⲟϣⲉ ϩⲛⲟⲩ

[ⲣⲱ ⲙ]ⲡⲉⲕⲉⲙ ϩⲏⲕⲉ ⲡⲁϣ [ⲏⲣⲉ][ⲧⲟ ⲉⲃⲟ]ⲗ- ϫⲉϣⲁⲣ [ⲉⲧⲙⲛⲧ][ⲁⲩⲱ ⲡⲉ]ⲛϫⲟⲉⲓeuroⲥ ϩⲏⲕⲉ [ⲑⲃⲃⲓⲉ ⲡ][ⲁϥϯⲥⲃ]ⲱ ⲛⲛⲉ ⲣⲱⲙⲉ [-][ⲧⲟⲩⲏϩ] ⲛⲥⲱϥ ⲙⲡⲉⲣ[ ][ϫⲉ ⲉⲧⲉⲧ]ⲛϣⲁⲛ [[ⲉⲣ ϩⲱⲃ ⲛ]ⲓⲙ ⲛ unknown number of lines missing[ⲧⲁⲩⲟⲩⲉϩ]ⲥ ⲁ ϩⲛ ⲉ [ ] ϫ ⲉ[[ⲙⲙⲟⲟⲩ ⲛⲏⲧ]ⲛ [ ]ⲛⲉⲧϣ[

unknown number of lines missing ⲕⲁⲧⲁ ⲧ[ⲉⲛⲧⲟ][ ] ⲛ ⲗⲏ ⲙⲡ[ⲉⲭⲥ][ ] ⲛ ⲧⲁⲣⲉⲕ[ⲥⲉⲣⲃⲉ ⲉⲡ][ ]ⲛⲉ ⲛⲟⲩⲧⲉ [ⲁⲩⲱ ⲡ]

ⲛⲟⲩⲧⲉ [ⲛⲁⲕ-ⲥⲉⲣⲃⲉ ⲉⲡ[ⲛⲟⲩⲧⲉ]ⲛϥϩⲗⲟ [ϭⲛⲅⲥⲟ[ⲟⲩⲛ ⲙⲡⲉϥ]ⲟⲩⲱ[ϣ

margin

649THE SERMO ASCETICUS

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Venice Marciana 192 fo 99r

[ⲁ]ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ϭⲱϣⲧ ϩⲏⲧϥϣⲱⲡⲉ ⲛⲑⲉ ⲛ ⲛⲟⲩⲙⲟⲧⲛⲉⲥⲛⲉⲓⲥⲁϩ ⲛⲛⲉⲉⲃ ⲡⲁϣⲏⲣⲉ ⲧⲁⲁⲕ

ⲉⲧⲉ ⲣϩⲙⲙⲉ ⲙ ⲉⲡⲛⲟⲩⲧⲉ ϩⲛⲡⲉⲩϫⲟⲓ ⲉⲕ 5 ⲧⲉⲕϭⲟⲙ ⲧⲏⲣⲥ ϭⲱϣⲧ ⲉⲃⲟⲗ ⲧⲁⲣⲉϥⲙⲓϣⲉ ⲉϩ

ϩⲏⲧϥ ⲙⲡⲧⲏⲩ ⲣⲁⲓ ⲉϫⲱⲕ ⲛϥϫⲉ ⲉϥⲛⲏⲩ ⲛⲁⲕ ⲥⲕⲉⲡⲁⲍⲉ ⲙ

ϩⲛⲁϣ ⲛⲥⲁ- ⲙⲟⲕ ⲛϥϯⲏ ⲛϥⲉⲓ ⲛⲧⲏⲩ ⲛ 10 ϭⲟⲙ ⲛⲁⲕ ⲛϥⲛⲟⲩⲃⲉ ⲏ ⲛϥ ⲙⲓϣⲉ ⲙⲛⲛⲉⲧ

ⲉⲓ ⲛⲧⲏⲩ ⲛϩⲉ ⲙⲓϣⲉ ⲛⲙⲙⲁⲕⲃⲱⲱⲛ- ϫⲉ ⲁϫⲉⲛ ⲡⲛⲟⲩⲧⲉ

ϣⲱⲡⲉ ⲉⲕϫⲟⲟⲣ ⲛⲅⲛⲁⲉϣϭⲙ

ϩⲙⲡⲡⲟⲗⲩ 15 ϭⲟⲙ ⲁⲛ ⲉⲉⲣⲗⲁ

ⲙⲟⲥ ⲛⲅⲱϣ ⲁⲩ ⲁⲗⲗⲁⲉⲃⲟⲗ ϫⲉ ⲧⲱ ⲉⲣϣⲁⲛⲡⲣⲱⲙⲉ

ⲟⲩⲛⲅ ⲡⲧⲏⲩ ⲧⲱⲃϩ ⲙⲡⲛⲟⲩ

ⲛⲉⲙϩⲓⲧ ⲛⲅ ⲧⲉ ϣⲁⲣⲉⲡ

ⲉⲓ ⲡⲧⲟⲩⲣⲏⲥ 20 ⲛⲟⲩⲧⲉ ϯ ϭⲟⲙ

ⲛⲅⲛⲓⲃⲉ ⲉϩⲟⲩⲛ ⲛⲁϥ ⲛϥⲣⲟⲉⲓⲥϩⲙⲡⲁⲕⲩⲡⲟⲥ ⲉⲣⲟϥ ⲛϥⲙⲁϩϥⲛⲧⲉⲛⲁϩⲏⲛⲉ ⲛⲥⲟⲫⲓⲁ ϩⲓϯ ⲙⲡⲉⲩⲥⲧⲟⲓ- ⲙⲛⲧⲣⲉⲙⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 25 ϩⲏⲧ ⲛϥϫⲓ

ⲧⲉⲕⲣⲓ ⲡⲁ ⲙⲟⲉⲓⲧ ϩⲏⲧϥ

ϣⲏⲣⲉ ⲙⲡⲉⲣ ⲉϩⲟⲩⲛ ⲉⲡⲉϥ

ϣⲱⲡⲉ ⲛⲑⲉ ⲛ ϣⲟϫⲛⲉ-ⲛⲓⲕⲣⲓⲧⲏⲥ- ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲉⲣϩⲓⲥⲉ ⲉⲧⲱ 30 ⲧⲉⲕⲣⲓ ⲙⲡⲣⲃϩ ⲁⲩⲱ ⲥⲉⲛⲁ ϣⲱⲡⲉ ⲉⲕ

ⲥⲱⲧⲙ ⲉⲣⲟⲕ ⲥⲟⲣⲙ ⲉⲃⲟⲗ-ⲉⲕϩⲛⲟⲩϩⲓⲥⲉ ⲛⲏⲫⲉ ⲙⲙⲟⲕ

ALIN SUCIU650

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Venice Marciana 192 fo 99v

ϫⲉ ⲉⲕϩⲙⲟⲟⲥ ⲙⲁⲩⲁⲁⲕ ϫⲉ ⲡ

ⲛⲁϣ ⲛϩⲉ ⲙⲡⲣ ⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲉⲣ ⲑⲉ ⲛⲛⲓⲧⲃⲛⲏ ⲛⲛⲉltⲧgtⲧⲙⲁ

ⲉⲧϫⲱⲣⲙ ⲛ ⲓⲟ ⲙⲙⲟⲟⲩ ⲙⲁⲩ

ⲥⲁⲡⲣⲱⲙⲉ ⲁⲗ 5 ⲁⲁⲩ-ⲗⲁ ⲁⲣⲓⲡⲣⲱⲙⲉ ϣⲁϥϭⲱϣⲧ ⲇⲉ

ⲛⲧⲟϥ ⲉⲧϫⲱ ⲛⲧⲟϥ ⲉϫⲙⲣⲉⲙ ⲛⲥⲁⲡⲧⲃ ⲡⲉϣⲗⲏⲗ ⲛ

ⲛⲏ- ⲛⲉⲧⲑⲃⲃ ⲓⲏⲩ-ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ⲕⲁ ⲟⲩ ⲧⲉⲕⲣⲓ ⲙⲡⲣ

ⲣⲟⲉⲓⲥ ⲛⲧⲟⲟⲧⲕ ⲕⲁ ⲗⲁⲁⲩ ⲙⲙⲣ

ⲙⲡⲉⲣⲕⲁ ⲡⲥⲱ ⲣⲉ ⲛⲧⲟⲟⲧⲕ ⲙⲁ ϩⲛⲧⲣⲓ ⲉⲣⲉ ϩⲱ ⲉⲡⲉϩⲟⲟⲩ

ⲡⲉⲕϩⲏⲧ ϩⲛ 15 ⲡⲉϩⲟⲟⲩ ⲉⲛⲉϥ

ⲕⲏⲙⲉ- ϩⲃⲏⲩⲉ ⲧⲁⲣⲉⲕⲁⲗⲗⲁ ⲉⲣ ⲡⲉⲕⲥⲱ ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲙⲁ ⲛⲉⲣⲡⲉ ⲙⲡ ⲡⲛⲟⲃⲉ ⲛⲧⲟϥ

ⲛⲟⲩⲧⲉ ⲛⲅⲉⲣϫ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉ

ⲛⲉⲕⲙⲉⲉⲩⲉ 20 ⲣⲟϥ ⲉⲧⲙⲁⲁϥ-ⲧⲁⲣⲉⲕϫⲡⲟ ⲛⲁⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲙⲉⲉⲩⲉ ⲉⲧⲥ ⲧⲉⲕⲣⲓ ⲡⲣⲟⲥⲙⲟⲛⲧ - ⲕⲁⲣⲧⲏⲣⲉⲓ ⲉ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲛⲉⲕϣⲗⲏⲗ

ⲧⲉⲕⲣⲓ ⲙⲡⲉⲣ 25 ⲙⲛⲛⲉⲕⲛⲏⲥⲕⲁ ⲡⲉⲕϩⲏⲧ ⲉ ⲧⲓⲁ ⲙⲛⲡⲁϫⲓⲥⲉ ⲛⲧⲟⲟⲧⲕ ⲅⲱⲛ ⲙⲡⲉⲕⲟⲩⲇⲉ ⲙⲡⲉⲣ ϩⲏⲧ ⲧⲁⲣⲉⲕϫⲁⲥⲧⲕ ϭⲱ ϩⲛⲛⲁⲡⲧⲃ

ϩⲙⲡϣⲟϫ 30 ⲃⲟ ⲙⲡϩⲏⲧⲛⲉ ⲙⲡⲉⲕ ϫⲉ ⲁϫⲉⲛ ϯⲣⲏ

ϩⲏⲧ ⲟⲩⲇⲉ ⲛⲏ ⲙⲛⲡⲧⲃⲃⲟ

ⲙⲡⲣⲧⲙⲁⲓⲟⲕ

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ⲙⲉⲛⲗⲁⲁⲩ ⲛⲁ ⲛⲟⲩⲧⲉ ϫⲡⲟϥ

ⲛⲁⲩ ⲉⲡⲛⲟⲩⲧⲉ- ⲛⲁⲕ ⲛⲣⲙⲛⲏⲓeuroⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲧⲁⲣⲉϥϫⲣⲟ ⲉⲙ

ⲧⲉⲕⲣⲓ ⲛⲧⲉ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ

ⲟⲩⲥⲟⲛ ⲉⲛ ϩⲉⲛ 5 ⲉⲧϯ ⲛⲙⲙⲁⲕϣⲁϫⲉ ⲉϩⲟⲩⲛ ϫⲉ ⲡⲣⲣⲟ ⲛⲙⲡⲁ

ⲛⲁⲕ ⲙⲡⲉⲣⲕⲁ ⲑⲟⲥ ⲡⲉ ⲡⲙⲉⲉⲩⲉ

ⲡⲉⲕϩⲏⲧ ϩⲓⲱ ⲙⲡⲛⲟⲩⲧⲉ ⲉⲧⲉⲟⲩ ⲧⲁⲣⲉⲕϭⲱ ⲡⲗⲟⲅⲓⲥⲙⲟⲥ ⲡⲉⲉⲕⲙⲟⲧⲛ ⲛⲧⲉ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲡⲉⲕϩⲏⲧ ϭⲱ ⲧⲉⲕⲣⲓ ϯ ⲉϩⲟⲩⲛ

ⲉϥⲥϭⲣⲁϩⲧ ϫⲉ ⲉϩⲣⲁⲕ ⲧⲁⲣⲉⲕⲛⲁϣⲉ ⲙⲙⲉⲉⲩⲉ ϫⲓ ⲙⲡⲉϩⲙⲟⲧⲛⲧⲣⲓ- ⲛⲧⲣⲓ ϫⲉ ⲟⲩⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧ 15 ⲧⲉⲧⲣⲓ ⲛⲟⲩϩ

ⲣⲓ ⲕⲁ ⲟⲩⲙⲉ ⲙⲟⲧ-ⲗⲉⲧⲁ ϩⲛⲣⲱⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲉⲕϣⲁⲛⲕⲁ ⲣⲓ ⲙⲡⲣⲧⲥⲁⲣⲱⲕ ⲉⲃⲟⲗ ⲕⲁ ⲃⲟⲕ ⲉⲥⲱϣⲙⲟⲩⲣⲟⲉⲓⲥ ⲛⲧⲟ 20 ⲛⲥⲁⲣⲱⲙⲉⲟⲧⲕ ϫⲛⲛⲉⲩⲥ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣ

ⲁ ⲣⲙⲉⲕ ⲉⲃⲟⲗ ⲕⲁ ⲡⲣⲱⲙⲉ ⲉ

ⲧⲁⲣⲉⲕϭⲱ ϩⲛ ϭⲱϣⲧ ϩⲏⲧⲕ ⲛⲁⲡⲧⲃⲃⲟ ⲛⲧⲉ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣⲡⲉⲡⲛⲁ ⲉⲧⲟⲩ 25 ϭⲱϣⲧ ⲛⲥⲁ

ⲁⲁⲃ ⲉⲣϣⲃⲏⲣ ⲣⲱⲙⲉ ⲧⲁⲣⲉⲕⲉⲣⲟⲕ- ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲉⲧⲃⲉ ⲧⲉⲛ

ⲧⲉⲕⲣⲓ ⲡⲱⲧ ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ

ⲛⲥⲁⲡⲙⲉⲉⲩⲉ 30 ⲧⲉ ϥⲓ ϩⲁⲛⲉⲧⲉⲧⲟⲩⲁⲁⲃ ⲁⲩⲱ ⲛⲏⲩ ⲉϫⲱⲕ-ⲡⲙⲉⲉⲩⲉ ⲙⲡ ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ

ALIN SUCIU652

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Naples National Library IB9 fo 52v

ⲉⲣ ⲟⲩⲕⲩⲣⲓⲁⲕⲏ ⲡⲥⲱⲧⲙ ⲛⲛⲉⲕϩⲁϩⲧⲏⲕ ϥⲓ ⲙⲁⲁϫⲉ-ϩⲁⲣⲟϥ ⲉⲧⲃⲉ ⲧⲉⲛ ϣⲱⲡⲉ ⲉⲕⲧⲁⲛ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ϩⲏⲩ ⲡⲁϣⲏ

ⲧⲉ- 5 ⲣⲉ ⲉⲕϣⲁⲛ

ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ

ⲉⲓ ⲉⲡⲧⲟⲟⲩ ⲉⲕ ⲙⲁⲣⲟⲩⲉⲣϩⲏⲩ

ϩⲓⲱⲱϥ ϥⲓ ϩⲁ ⲛⲁⲕ ⲧⲁⲣⲉⲕⲣⲟϥ ϣⲁⲛⲧⲉϥ ⲃⲱⲕ ⲉⲧⲉⲕⲣⲓ

ϭⲉⲛ ⲟⲩⲣⲓ ⲉⲧⲃⲉ 10 ⲉⲕⲙⲟⲧⲛ -ⲧⲉⲛⲧⲟⲗⲏ ⲙⲡ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲛⲟⲩⲧⲉ ⲁⲩⲱ ⲣⲓ ⲡⲁϣⲏⲣⲉⲡⲉⲧⲡⲏϩ ϣⲁ ⲕⲁ ⲡⲙⲉⲉⲩⲉ ⲙⲡⲣⲟⲕ ⲕⲁⲧⲁ ⲧⲉⲕ ⲛⲟⲩⲧⲉ ϩⲙⲡⲉⲕ

ϭⲟⲙ ⲁⲣⲓϥ ϫⲉ ⲛ 15 ϩⲏⲧ ⲛⲛⲁⲩ ⲛⲓⲙ

ⲧⲟⲕ ϩⲱⲱⲕ ⲉⲕ ⲛⲧⲉⲧⲉϥϩⲟⲧⲉϣⲁⲛⲃⲱⲕ ⲉⲩ ⲕⲱⲧⲉ ⲉⲣⲟⲕ-ⲧⲟⲟⲩ ⲕⲛⲁⲟⲩ ϫⲉ ϣⲁⲣⲉⲑⲟⲧⲉ

ⲱϣ ⲉⲧⲣⲉⲩϯ ⲧⲟ ⲙⲡⲛⲟⲩⲧⲉⲟⲧⲟⲩ ⲛⲙⲙⲁⲕ 20 ⲛⲟⲩϫⲉ ⲉⲃⲟⲗ ϩⲛ

ⲧⲉⲛⲧⲟⲗⲏ ⲅⲁⲣ ⲧⲉⲯⲩⲭⲏ ⲛⲛⲟ

ⲙⲡⲛⲟⲩⲧⲉ ⲧⲉ ⲃⲉ ⲛⲓⲙ ϩⲓⲧⲁⲧⲁⲓ ⲛⲁⲓeuroⲛⲉ ⲛⲉϩ ⲕⲟ ⲛⲓⲙ ϩⲓⲁⲛⲟⲃⲏⲩⲉ ⲛⲧⲣⲓ ⲡⲁ ⲙⲓⲁ ⲛⲓⲙ-ϣⲏⲣⲉ- 25 ⲡⲉⲛⲧⲁϥϫⲡⲟ

ⲉⲕⲛⲏⲩ ⲉⲃⲟⲗ ⲛⲁϥ ⲛⲑⲟⲧⲉ

ϩⲛⲧⲣⲓ ⲕⲁ ⲡⲉⲕ ⲙⲡⲛⲟⲩⲧⲉϩⲏⲧ ⲙⲙⲟⲕ ϫⲛ ⲁϥϫⲡⲟ ⲛⲁϥ ⲛⲛⲉⲕⲉⲛ ⲡϫⲟⲓ ⲭⲁⲣⲓⲥⲙⲁ ⲛⲓⲙ-ⲉⲃⲟⲗ ⲉϥⲟⲡⲧ ⲛⲅ 30 ⲡⲉⲧⲉⲟⲩⲉⲛⲧⲁ ϥϣⲟⲩⲟϥ ⲛⲅⲙⲟⲟ ⲙⲙⲁⲩ ⲛⲑⲟⲧⲉ

ϣⲉ ⲉⲧⲃⲉ ⲡⲛⲁⲩ ⲙⲡⲛⲟⲩⲧⲉ ⲟⲩⲛⲛⲛⲉⲕⲃⲁⲗ ⲙⲛ ⲧⲁϥ ⲙⲙⲁⲩ ⲛ

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Naples National Library IB9 fo 53r

Col A 33ndash4 ⲛⲧⲉϥϩⲟⲧⲉ] ⲙⲡⲉϥⲟⲩⲱϣ ⲙⲛⲧⲉϥϩⲟⲧⲉ B (the Qasr el-Wizz fragment) k Col B 14 ⲡⲉⲕϩⲏⲧ] ⲡⲉⲕϩⲱⲃ B k

ⲉϩⲉⲛⲁϩⲱⲱⲣ ⲙ ⲙⲛⲧⲣⲱⲙⲉ-ⲉⲩⲙⲉϩ ⲛⲁⲅⲁ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉⲡⲉⲟⲑⲟⲛ ⲛⲓⲙ ϫⲉ ⲟⲩ ⲉⲧϣⲟⲩϣⲁⲣⲉⲑⲟⲧⲉ ⲙⲡ ⲉⲓⲧ ϫⲛⲛⲉⲡⲛⲟⲩⲧⲉ ⲧⲟⲩϫⲉ 5 ⲛⲟⲩⲧⲉ ϫⲉⲉⲣⲉⲡⲣⲱⲙⲉ ⲉⲡ ⲛⲉⲕⲕⲉⲉⲥ ⲉⲃⲟⲗⲛⲟⲃⲉ- ⲡⲉⲕϩⲱⲃ ⲧⲏⲣϥⲁⲩⲱ ϩⲛⲑⲟⲧⲉ ⲁⲣⲓϥ ⲉⲧⲃⲉ ⲡⲙⲡⲛⲟⲩⲧⲉ ⲉⲣⲉ ⲛⲟⲩⲧⲉ-ⲟⲩⲟⲛ ⲛⲓⲙ ⲣⲓ 10 ⲛⲛⲟⲩⲁⲇⲓⲕⲟⲥ ⲅⲁⲣⲕⲉ ⲙⲙⲟⲟⲩ ⲉⲃⲟⲗ ⲁⲛ ⲡⲉ ⲡⲛⲟⲩⲧⲉⲉⲙⲡⲉⲑⲟⲟⲩ- ⲉⲧⲱⲱⲃⲉ ⲛⲁⲕⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ ⲕⲁⲧⲁ ⲡⲉⲕϩⲱⲃ-ⲣⲓ ⲕⲁ ⲧⲉⲕⲣⲓ ⲧⲃⲃⲉ ⲡⲉⲕϩⲏⲧⲥⲓⲥ ⲙⲡⲉⲕⲉⲙ 15 ⲡⲁϣⲏⲣⲉ ⲧⲁⲧⲟ ⲉⲃⲟⲗ ⲛⲅⲉⲣ ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱⲛⲉϩⲃⲏⲩⲉ ⲙ ⲧⲙ ⲉⲣⲟⲕ ϩⲛⲟⲩⲡⲱⲛϩ ⲙⲟⲣⲕ ϭⲉⲡⲏ-ⲛⲧⲉⲥⲃⲱ ⲉϫⲛ ⲧⲁϩⲟⲕ ⲉⲣⲁⲧⲕⲧⲉⲕϯⲡⲉ- 20 ⲛⲟⲩⲥⲱⲧⲡ ⲙⲡⲁⲩⲱ ⲉⲕⲉϩⲱⲙ ⲉ ⲛⲟⲩⲧⲉ-ϫⲛⲛⲉⲕϫⲓϫⲉ ⲙⲡⲉⲣⲕⲁⲧⲉⲭⲉϫⲉⲉⲩⲉ ⲉⲩⲟⲩ ⲙⲙⲟⲕ ⲙⲁⲩⲁⲱϣϥ - ⲁⲕ ⲛⲅϯ ⲛⲟⲩⲙⲡⲉⲣϣⲱⲡⲉ 25 ϩⲟⲟⲩ ⲛⲥⲁⲟⲩϩⲟⲛⲁⲧⲥⲃⲱ ⲡⲁ ⲟⲩ ⲛⲅϣⲱⲡⲉϣⲏⲣⲉ ⲁⲗⲗⲁ ⲛⲁⲙⲉⲗⲏⲥ ⲛⲧⲉⲁⲣⲓϩⲟⲧⲉ ϩⲏⲧϥ ⲡⲉⲕⲟⲩⲟⲉⲓϣⲙⲡⲛⲟⲩⲧⲉ ⲛⲅ ⲟⲩⲱ ⲛⲧⲟⲟⲧⲕ ϩⲁⲣⲉϩ ⲉⲛⲉϥⲉⲛ 30 ⲛⲅⲥⲟⲩⲉⲣ ⲡⲉϩⲟⲧⲟⲗⲏ- ⲟⲩ ⲛⲧⲁⲩϫⲡⲁϣⲏⲣⲉ ⲙⲡⲉⲣⲣ ⲡⲟⲕ-ϩⲙϩⲁⲗ ⲛⲧⲉϥ ϯϩⲱⲛ ⲉⲧⲟⲟⲧⲕϩⲟⲧⲉ ϩⲛⲟⲩⲉⲟⲟⲩ ⲡⲁϣⲏⲣⲉ ϫⲉ ⲙ

ALIN SUCIU654

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ⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲡⲓⲥⲧⲟⲥ ⲟⲩⲣⲱⲙⲉ ⲛⲅⲛⲁϯ ⲣⲱⲙⲉ ⲉⲣⲉⲡⲉϥ

ϩⲏⲩ ⲉⲣⲟϥ ⲁⲛ ϩⲱⲃ ϫⲟⲥⲉ ⲉ

ϫⲛⲛⲉⲕⲉⲓ ⲉ ⲡⲱⲕ ⲟⲩⲣⲱϫⲙⲡⲉⲕϩⲟ- 5 ⲙⲉ ⲙⲙⲁⲓⲛⲟⲩ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲧⲉ ⲟⲩⲣⲱⲙⲉ

ⲟⲩⲣⲉϥϭⲱⲛⲧ ⲛϥϭⲱϣⲧ ⲁⲛ ⲉ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲛⲁⲡⲉⲓⲙⲁ ϫⲉ

ⲣⲉϥⲕⲁⲧⲁⲗⲁ ⲛⲁⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲗⲉⲓ- 10 ⲡⲱⲣϫ ⲙⲡⲣⲱⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉ-ⲟⲩⲣⲉϥϯϩⲉ ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲣⲱⲙⲉ ⲉⲧⲃⲉ ⲛⲁ

ⲣⲉϥⲕⲱϩ ⲡⲉⲓⲙⲁ ϫⲉ ⲛⲁ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ 15 ⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲟⲩϩⲁϩ ⲛϣⲁϫⲉ ⲡⲱⲣϫ ⲙⲡⲣⲱⲧⲁⲣⲉⲕϣⲱⲡⲉ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉⲉⲕⲟ ⲛⲣⲙⲣⲁϣ ⲁⲣⲓϣⲃⲏⲣ ⲛⲧⲟϥ

ϫⲉ ⲛⲣⲙⲣⲁϣ ⲉⲩϩⲏⲕⲉ ⲙⲙⲁⲓⲛⲉⲧⲛⲁⲕⲗⲏⲣⲟ 20 ⲛⲟⲩⲧⲉ-ⲛⲟⲙⲉⲓ ⲙⲡⲕⲁϩ ⲟⲩϩⲏⲕⲉ ⲉϥⲑⲃ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲃⲓⲏⲩ-ϣⲧⲉⲣⲧⲓⲣ ⲟⲩϩⲏⲕⲉ ⲉⲙⲙⲁⲓ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ϣⲙⲙⲟ-ⲟⲩⲣⲱⲙⲉ ⲉϥⲟ ⲛ 25 ⲟⲩϩⲏⲕⲉ ⲉϥϩⲏⲕ

ϣⲃⲏⲣ ⲉⲩⲥϩⲓⲙⲉ ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ ϩⲛⲑⲟⲧⲉ ⲙⲡ

ⲟⲩⲇⲉ ⲙⲡⲉⲣⲕⲁ ⲛⲟⲩⲧⲉ-ⲙⲛⲧϣⲃⲏⲣ ⲛⲁⲕ ⲟⲩϩⲏⲕⲉ ⲉϥϥⲉⲓ

ⲙⲛⲟⲩⲥϩⲓⲙⲉ ⲥⲟⲥ -ⲙⲡⲉⲣⲙⲟⲟϣⲉ 30 ⲟⲩϩⲏⲕⲉ ⲉϥϭⲱϣⲧ

ⲙⲛⲟⲩⲕⲟⲩⲓ ⲉⲣⲟⲕ ⲉⲡⲛⲟⲩⲧⲉ ⲉⲟⲩⲛϫⲛⲛⲉⲕⲧⲁϩⲧ ⲟⲩϩⲁⲣⲉϩ ϩⲛⲧⲉϥ

ⲛⲅⲉⲓ ⲉⲡⲁϩⲟⲩ- ⲧⲁⲡⲣⲟ-ⲉⲕϣⲁⲛⲕⲁ ⲟⲩϣ ⲡⲁϣⲏⲣⲉ ⲁⲣⲓϣ

ⲃⲏⲣ ⲛⲁⲕ ⲕⲁⲁϥ 35 ⲃⲏⲣ ⲉⲣⲱⲙⲉ

Col A 26 ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ added later

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ⲛⲓⲙ ⲉϥⲉⲣϩⲟⲧⲉ ⲛⲁϥ ϫⲉ ⲛⲧⲟϥϩⲏⲧϥ ⲙⲡⲛⲟⲩ ⲡⲉⲧⲛⲁⲧⲁϫⲣⲉ

ⲧⲉ ⲁⲩⲱ ⲉϥϩⲁ ⲡⲉⲕϩⲏⲧ ⲛⲁϥ

ⲣⲉϩ ⲉⲛⲉϥⲉⲛ ⲛϥϫⲓ ϩⲗⲟϭⲧⲟⲗⲏ- 5 ⲛⲧⲉⲡⲉϥⲕⲱϩⲧ

ⲙⲡⲉⲣⲕⲁ ⲧⲉⲕ ϣⲱⲡⲉ ⲛϩⲏⲧⲕ ϩⲉⲗⲡⲓⲥ ϩⲛⲣⲱ ⲛϥⲣⲱⲕϩ ⲛⲛⲉⲕⲙⲉ ⲡⲁϣⲏⲣⲉ ⲉⲧ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ-ⲃⲉ ⲧⲙⲟⲧⲛⲉⲥ ⲙ ϭⲱϣⲧ ⲉⲡⲛⲟⲩ

ⲡⲉⲓⲙⲁ ⲧⲁⲣⲉⲕ 10 ⲧⲉ ⲡⲁϣⲏⲣⲉ ⲧⲁϭⲱ ⲉⲕⲟ ⲛⲣⲙϩⲉ- ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱ

ⲛⲉϫ ⲡⲉⲕⲣⲟⲟⲩϣ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲡϫⲟⲉⲓⲥ ⲧⲁ ⲥⲱⲧⲙ ⲛⲥⲁⲡⲛⲟⲩⲣⲉϥϥⲓ ⲣⲟⲟⲩϣ ⲧⲉ ⲡⲁϣⲏⲣⲉϩⲁⲣⲟⲕ- 15 ⲧⲁⲣⲉⲡⲛⲟⲩⲧⲉ

ⲕⲁ ⲧⲉⲕϩⲉⲗⲡⲓⲥ ⲥⲱⲧⲙ ⲉⲣⲟⲕ-ϩⲙⲡⲛⲟⲩⲧⲉ ⲡⲁ ⲡⲱⲧ ⲉϩⲟⲩⲛ ⲉⲣⲟϥϣⲏⲣⲉ ϫⲉ ⲛⲧⲟϥ ⲧⲁⲣⲉϥⲡⲱⲧ

ⲡⲉⲧⲛⲁⲙⲟⲟⲛⲉ ⲉϩⲟⲩⲛ ⲉⲣⲟⲕ ⲛϥⲙⲙⲟⲕ- 20 ⲧⲥⲁⲃⲟⲕ ⲉⲡⲉϥ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ ⲛⲟⲙⲟⲥ ⲛϥⲟⲩⲉⲉⲓⲥ ⲉⲣⲟⲕ ⲛⲉϩ ⲡⲉϥⲥⲟⲟⲩⲛ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁ ⲉⲣⲟⲕ ⲛϥϣⲱ

ⲥⲁⲛⲟⲩϣⲕ ⲡⲉ ⲛⲁⲕ ⲛϫⲁⲩ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲥⲕⲉ 25 ⲙⲟⲉⲓⲧ ⲥⲟⲩⲡⲁⲍⲉ ⲙⲙⲟⲕ ⲧⲉⲛ ⲡⲉⲕϩⲏⲧ ⲉ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲧⲁϫ ϩⲟⲩⲛ ⲉⲣⲟϥ ⲧⲁⲣⲉ ⲡⲉⲕϩⲏⲧ ⲣⲉϥⲙⲟⲟϣⲉ ⲛⲙ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁϫⲓ ⲙⲁⲕ ⲉϥⲥⲟⲩ

ⲙⲟⲉⲓⲧ ϩⲏⲧⲕ 30 ⲧⲱⲛ-ⲕⲁ ⲡⲛⲟⲩⲧⲉ ϣⲱⲡⲉ ⲉⲕⲁϣⲉ

ⲛⲁⲕ ⲛⲃⲟⲏ ⲉⲣⲟϥ ⲛⲧⲉⲩϣⲏ

ⲑⲟⲥ ⲡⲁϣⲏⲣⲉ ⲙⲛⲡⲉϩⲟⲟⲩ ϫⲉ ⲛⲛⲅϯ ⲕⲁⲣⲡⲟⲥ ⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ

ALIN SUCIU656

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ⲉⲓⲥ ⲉⲣⲟⲕ- ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲥⲁⲛⲟⲩϣⲕ ϩⲙⲡ ϩⲟϫϩⲉϫ ⲧⲁ

ϫⲟⲉⲓⲥ ϫⲉ ⲛⲧⲟϥ ⲣⲉⲕϣⲱⲡⲉ

ⲡⲉⲧⲛⲁϯ ⲛⲁⲕ ϩⲙⲡⲉⲙⲧⲟⲛ-ⲛⲛⲁⲓⲧⲏⲙⲁ 5 ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲙⲡⲉⲕϩⲏⲧ- ϩⲓⲥⲉ ⲧⲁⲣⲉⲕ

ⲉⲕϣⲁⲛⲁⲓⲧⲉⲓ ϣⲱⲡⲉ ϩⲙⲛⲟⲩϩⲱⲃ ⲛⲧⲟ ⲡⲉⲙⲧⲟⲛ ⲁⲩⲱⲟⲧϥ ⲙⲡⲛⲟⲩ ⲛⲛⲉⲕⲙⲉⲥⲧⲉ

ⲧⲉ ⲙⲡⲉⲣⲉⲓ ⲉⲡⲁ 10 ⲟⲩϩⲱⲃ ⲉϥϩⲟ

ϩⲟⲩ ϫⲉϣⲁⲣⲉ ⲥⲉ ϫⲉ ϩⲓⲧⲉⲛ

ⲡⲛⲟⲩⲧⲉ ϫⲉⲛⲧ ϩⲁϩ ⲛϩⲓⲥⲉ ⲉⲣⲉ

ⲡⲣⲱⲙⲉ ⲉⲛⲁⲩ ⲡⲣⲱⲙⲉ ⲛⲁ

ϫⲉ ϥⲛⲁϩⲩⲡⲟ ⲛⲟⲩϩⲙ -ⲙⲓⲛⲉ ⲁⲗⲗⲁ 15 ⲡⲁϣⲏⲣⲉ ⲉⲓϯ ⲥ

ϩⲙⲡⲉⲕϩⲏⲧ ⲃⲱ ⲛⲁⲕ ϩⲛⲛⲉⲧⲏⲣϥ ⲁⲓⲧⲉⲓ ⲁⲩⲱ ϩⲓⲟⲟⲩⲉ ⲙⲡⲱ

ⲕⲛⲁϫⲓ- ⲛⲁϩ ⲉⲓⲧⲁⲗⲟⲡⲁϣⲏⲣⲉ ⲉⲕϩⲙⲟ ⲙⲙⲟⲕ ⲉϩⲣⲁⲓ

ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ 20 ⲉϫⲛⲛⲉϩⲓⲟⲟⲩⲉ

ⲕⲁ ⲧⲡⲩⲗⲏ ⲉⲧ ⲉⲧⲥⲟⲩⲧⲱⲛ-ϭⲏⲩ ⲙⲡⲉⲕⲉⲙ ⲙⲡⲉⲣⲙⲟⲟϣⲉ

ⲧⲟ ⲉⲃⲟⲗ- ϩⲛⲟⲩϭⲱⲱⲙⲉⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲙⲟⲟϣⲉ

ⲧⲉⲕⲣⲓ ⲕⲁ ⲧⲉⲛ 25 ⲛⲧⲟϥ ⲉⲕⲥⲟⲩ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ⲧⲱⲛ ϩⲛϩⲱⲃ

ⲧⲉ ⲛⲧⲟⲟⲧⲕ - ⲛⲓⲙ-ⲉϣⲱⲡⲉ ⲉⲕ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛϣⲁⲛⲟⲩⲱϣ ⲥⲁϭⲓⲛⲉⲣϩⲱⲃ

ⲡⲁϣⲏⲣⲉ ⲕⲛⲁ 30 ⲛⲓⲙ-ϫⲓ ⲥⲃⲱ ⲉⲕ ⲙⲡⲉⲣϣⲱϣ

ϣⲁⲛⲙⲉⲣⲉ ⲥⲱ ⲙⲛⲧⲏⲩ ⲛⲓⲙ-ⲧⲙ ⲕⲛⲁϫⲓ- ϣⲱⲡⲉ ⲛⲧⲟϥ

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ⲉⲕⲧⲁϫⲣⲏⲩ ⲙⲁⲓⲛⲟⲩⲧⲉ ⲧⲏ

ⲉϫⲛⲛⲉⲧⲥⲏϩ ⲣⲟⲩ-ⲁⲩⲱ ⲡⲛⲟⲙⲟⲥ ϫⲓ ϭⲉ ⲛⲁⲕ ⲛⲇⲁⲩ

ⲙⲡⲛⲟⲩⲧⲉ ⲕⲁ ⲉⲓⲇ ⲉϥⲱϣ

ⲁϥ ϩⲙⲡⲉⲕ 5 ⲉⲃⲟⲗ ⲉⲣⲉⲥⲁⲟⲩⲗ

ϩⲏⲧ ⲛⲛⲁⲩ ⲡⲏⲧ ⲛⲥⲱϥⲛⲓⲙ- ϫⲉ ⲁⲛⲅ ⲟⲩⲟⲩϩⲟⲣ

ⲥⲱⲧⲙ ⲇⲁⲇ ⲉϥⲙⲟⲟⲩⲧ ⲁⲩⲱⲉϥⲱϣ ⲉⲃⲟⲗ ⲁⲛⲅ ⲟⲩⲡⲏⲓ ⲛⲟⲩ

ⲉϥϫⲱ ⲙⲙⲟⲥ 10 ⲱⲧ-ϫⲉ ⲛⲥⲁⲃⲏⲗ ϫⲉ ⲛⲁⲓ ϭⲉ ⲧⲏⲣⲟⲩ ⲡⲁ

ⲡⲉⲕⲛⲟⲙⲟⲥϣⲟ ϣⲏⲣⲉ ⲁⲓϫⲟⲟⲩ

ⲟⲡ ⲛⲁⲓ ⲙⲙⲉⲗⲉ ⲉⲧⲃⲉ ⲡⲉⲑⲃⲃⲓⲟ-ⲧⲏ ⲛⲉⲓⲛⲁⲧⲁ ϫⲓ ⲇⲁⲩⲉⲓⲇ ⲛⲁⲕ

ⲕⲟ ⲡⲉ ϩⲙⲡⲁⲑⲃ 15 ⲟⲛ ⲛⲥⲙⲟⲧ ⲉⲣⲉ

ⲃⲓⲟ- ⲛⲉϥϫⲁϫⲉ ⲡⲏⲧ

ⲁⲩⲱ ⲟⲛ ϫⲉ ϯⲛⲁ ⲛⲥⲱϥ ⲉϥⲱϣ

ⲧⲉⲗⲏⲗ ⲉϫⲙ ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ

ⲡⲉⲕϣⲁϫⲉ ⲛⲑⲉ ⲡⲱⲧ ⲛⲥⲁⲛⲁⲙⲡⲉⲛⲧⲁϥϭⲛ 20 ϫⲁϫⲉ ⲛⲧⲁⲧⲁ

ϩⲁϩ ⲛϣⲱⲗ ϩⲟⲟⲩ ⲁⲩⲱ ⲛ

ⲁⲩⲱ ⲙⲁⲣⲉⲡ ⲛⲁⲕⲧⲟⲓ ⲙⲡⲟⲩϣⲁϫⲉ ⲙⲡⲛⲟⲩ ⲱϫⲉⲛ-ⲧⲉ ϩⲗⲟϭ ϩⲛⲧⲉⲕ ⲇⲁⲩⲉⲓⲇ ⲙⲉⲛ ⲥⲱ

ⲧⲁⲡⲣⲟ ⲛⲑⲉ ⲛ 25 ⲙⲁⲧⲓⲕⲟⲥ ⲉϥ

ⲇⲁⲩⲉⲓⲇ ϫⲉ ⲁ ⲙⲓϣⲉ ⲟⲩⲃⲉ ⲛ

ⲛⲉⲕϣⲁϫⲉ ϩ ϫⲓϫⲉⲉⲩⲉ ⲉⲧⲟⲩ

ⲗⲟϭ ϩⲛⲧⲁϣⲟⲩ ⲟⲛϩ ⲉⲃⲟⲗ ⲉϥⲱⲃⲉ ⲉϩⲟⲩⲉ ⲑⲁⲣⲉⲓ ⲙⲡⲛⲟⲩ

ⲉⲟⲩⲉⲃⲓⲱ ϩⲛ 30 ⲧⲉ ⲉϥⲙⲓϣⲉ ⲉ

ⲣⲱⲓ- ϫⲱϥ ⲉⲧⲃⲉ ⲧⲉϥ

ⲇⲁⲩⲉⲓⲇ ⲅⲁⲣ ⲉϥ ⲡⲣⲟϩⲁⲓⲣⲉⲥⲓⲥ

ϣⲟⲟⲡ ⲙⲡⲣⲟ ⲉⲧⲉ ⲟⲩⲉⲛⲧⲁϥⲥ

ⲥⲱⲡⲟⲛ ⲛⲙ

ALIN SUCIU658

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ⲉϩⲟⲩⲛ ⲉⲣⲟϥ- ⲧⲏⲣⲥ ⲙⲡϫⲁϫⲉⲛⲧⲟⲕ ϭⲉ ϩⲱ ⲛⲧⲉⲧⲉⲙⲗⲁⲁⲩ

ⲱⲕ ⲱ ⲡⲁ ϫⲓ ⲧⲏⲩⲧⲛ ⲛ

ϣⲏⲣⲉ ⲁⲣⲓϫⲁⲣ ϭⲟⲛⲥ -ϩⲏⲧ ⲛⲅⲱϣ 5 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ ⲟⲥ ϫⲉ ⲛⲧⲁϥϯ

ⲡⲱⲧ ⲛⲥⲁⲛⲁ ϭⲟⲙ ⲛⲛⲁⲡⲟⲥϫⲁϫⲉ ⲧⲁⲧⲁϩⲟ ⲧⲟⲗⲟⲥ ⲙⲙⲁⲧⲉ-ⲟⲩ ⲉⲧⲉ ⲙⲙⲉⲉⲩⲉ ⲡⲥⲱⲧⲏⲣ ⲱϣ

ⲛⲉⲉⲑⲟⲟⲩ ⲉⲧϯ 10 ⲉⲃⲟⲗ ϫⲉ ⲡⲉϯϫⲱ

ⲛⲙⲙⲁⲕ ⲁⲩⲱ ⲙⲙⲟϥ ⲛⲏⲧⲛ

ⲛⲛⲁⲕⲧⲟⲓ ⲙ ϯϫⲱ ⲙⲙⲟϥ ⲛⲟⲩ

ⲡⲟⲩⲱϫⲉⲛ ⲟⲛ ⲛⲓⲙ ϫⲉ ⲣⲟ

ϯⲛⲁⲗⲟϫϩⲟⲩ ⲛⲥⲉ ⲉⲓⲥ-ⲧⲙⲉϣϭⲙϭⲟⲙ 15 ⲏ ⲛⲅϫⲓ ⲛⲁⲕ ⲛⲧ

ⲉⲁϩⲉⲣⲁⲧⲟⲩ ⲥⲉ ⲙⲛⲧϫⲱⲱⲣⲉ

ⲛⲁϩⲉ ϩⲁⲣⲁⲧⲟⲩ ⲛ ⲓⲏⲥⲟⲩ ⲡϣⲏ

ⲛⲛⲁⲟⲩⲉⲣⲏⲧⲉ- ⲣⲉ ⲛⲛⲁⲩⲏ ⲡϫⲉ ⲁⲕⲙⲟⲣⲧ ⲛⲟⲩ ϫⲱⲱⲣⲉ ϩⲙⲡϭⲟⲙ ⲉⲡⲡⲟⲗⲉ 20 ⲡⲟⲗⲉⲙⲟⲥ ⲉϥ

ⲙⲟⲥ ⲉⲃⲟⲗ ϫⲉ ⲡ ⲥⲉⲣⲉⲙⲗⲁϩ ⲉⲃⲟⲗ

ⲛⲟⲩⲧⲉ ⲡⲉⲧϯ ⲙⲛⲡⲁⲙⲁⲗⲏⲕϭⲟⲙ ⲉⲡⲣⲱⲙⲉ ⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗⲉⲧⲟⲩⲏϩ ⲛⲥⲱϥ ϫⲉ ϩⲛⲧⲉⲩⲛⲟⲩ

ⲉϥⲙⲓϣⲉ ⲙⲛ 25 ⲛⲧⲁϥϫⲣⲟ ⲉⲡⲁ

ⲛⲉⲧⲙⲓϣⲉ ⲛⲙ ⲙⲁⲗⲏⲕ ϩⲓⲧⲙ

ⲙⲁϥ- ⲡⲡⲱⲣϣ ⲉⲃⲟⲗ

ⲁϥϫⲟⲟⲥ ⲅⲁⲣ ⲛⲛⲉ ⲛⲉⲛϭⲓϫ ⲙⲙⲱⲧⲟⲩⲏϩ ⲛⲥⲱϥ ⲩⲥⲏⲥ-ϫⲉ ⲁⲓϯ ⲧⲉⲝⲟⲩ 30 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲥⲓⲁ ⲛⲏⲧⲛ ⲉ ⲟⲟⲥ ϫⲉ ⲓⲏⲥⲟⲩ

ϩⲱⲙ ⲉϫⲛⲛϩⲟϥ ⲟⲩⲡⲣⲟⲫⲏ

ⲙⲛⲛⲟⲩⲟⲟϩⲉ ⲧⲏⲥ ⲡⲉ-ⲁⲩⲱ ⲉϫⲛⲧϭⲟⲙ ⲁⲗⲗⲁ ϯⲥⲱⲧⲙ

659THE SERMO ASCETICUS

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Naples National Library IB9 fo 56r

ⲓⲁ

ⲉⲧⲉⲅⲣⲁⲫⲏ ⲉ ϭⲱⲃ ⲁⲗⲗⲁ ⲛϭⲟⲙⲥⲱϣ ⲉⲃⲟⲗ ϫⲉ ⲛ ϩⲓⲁⲅⲁⲡⲏ-ⲧⲁⲩⲕⲉⲧⲧⲏⲩ ⲙⲡⲣⲧⲣⲉⲛϭⲉⲛ

ⲧⲛ ⲉϩⲣⲁⲓ ⲉϫⲛⲧ ⲧⲥ ⲡⲁϣⲏⲣⲉ ⲉⲩ

ⲥⲛⲧⲉ ⲛⲛⲁⲡⲟⲥ 5 ⲧⲥⲁⲃⲟ ⲙⲙⲟⲕ ⲉ

ⲧⲱⲗⲟⲥ ⲙⲛⲛⲉⲡ ⲙⲓϣⲉ ⲉⲕⲙⲟⲩⲣⲣⲟⲫⲏⲧⲏⲥ- ⲙⲡⲇⲓⲁⲃⲟⲗⲟⲥ

ⲛⲧⲟⲕ ϩⲱⲱⲕ ⲉⲛⲉⲕⲟⲩⲉⲣⲏⲧⲉ

ⲡⲁϣⲏⲣⲉ ϩⲓⲧⲙ ⲙⲁⲩⲁⲁⲕ ⲉⲕⲡⲡⲱⲣϣ ⲉⲃⲟⲗ 10 ⲧⲱⲃϩ ϫltⲉgt ⲙⲡⲉⲣⲛⲛⲉⲕϭⲓϫ ⲉⲕⲉ ϫⲓⲧⲛ ⲉϩⲟⲩⲛ ⲉ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ ⲡⲓⲣⲁⲥⲙⲟⲥ ⲉⲕⲙⲁⲕ- ⲙⲟⲩⲣⲉ ⲉⲙⲡⲓ

ⲉⲕϣⲁⲛⲣϩⲟⲧⲉ ⲣⲁⲥⲙⲟⲥ ⲉⲣⲟⲕ

ϩⲏⲧϥ ⲙⲡⲛⲟⲩ 15 ⲙⲁⲩⲁⲁⲕ-ⲧⲉ ⲉⲕⲉⲉⲓ ⲉⲃⲟⲗ ⲟⲩⲛ ϩⲛϩⲃⲏⲩⲉⲉⲙⲓϣⲉ ⲙⲛⲛⲉⲕ ⲅⲁⲣ ⲉⲣⲉⲡⲣⲱⲙⲉ

ϫⲁϫⲉ ϩⲛⲟⲩϩⲓⲏ ϯ ⲙⲙⲟϥ ⲉⲣⲟⲟⲩⲉⲩⲉϭⲱⲧⲡ ϩⲁ ⲉϥⲙⲟⲩⲣ ⲙⲡⲇⲓⲁ

ⲧⲉⲕϩⲏ ⲛⲥⲁϣϥ 20 ⲃⲟⲗⲟⲥ ⲉⲣⲟϥ ⲙⲁⲩ

ⲛϩⲓⲏ- ⲁⲁϥ-ⲛⲉⲕϫⲁϫⲉ ⲉⲧϯ ⲟⲩⲥⲁ ⲛⲕⲟⲧⲥ ⲅⲁⲣ

ⲛⲙⲙⲁⲕ ⲛⲉ ⲙ ⲡⲉ ⲡⲇⲓⲁⲃⲟⲗⲟⲥⲙⲉⲉⲩⲉ ⲉⲧϯ ⲛⲙ ϣⲁϥⲉⲛ ϩⲉⲛϩ

ⲙⲁⲕ- 25 ⲃⲏⲩⲉ ⲅⲁⲣ ⲛⲁⲅⲁⲁⲓϯ ϭⲉ ⲛⲁⲕ ⲡⲁ ⲡⲏ ⲙⲡⲣⲱⲙⲉ

ϣⲏⲣⲉ ⲛⲟⲩϭⲟⲙ ϣⲁⲛⲧⲉϥⲉⲛⲧϥ

ⲉⲃⲟⲗ ϩⲓⲧⲙⲡ ⲉⲧϭⲟⲣϭⲥ ϩⲉⲛⲛⲟⲩⲧⲉ ⲧⲁⲣⲉⲕ ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ 30 ϣⲛϩⲧⲏϥ ⲛⲙⲁⲕ ⲧⲏⲣⲟⲩ- ⲛⲟⲩϫ ⲛϥⲧⲉϩⲛⲧⲁⲡⲛⲟⲩⲧⲉ ⲅⲁⲣ ⲡⲉⲕⲟⲩⲱϣ

ϯ ⲛⲁⲛ ⲁⲛ ⲛⲟⲩ ⲙⲛⲧⲁⲅⲁⲡⲏⲡⲛⲁ ⲙ ⲙⲛⲧ

ALIN SUCIU660

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Naples National Library IB9 fo 56v

ⲓⲃ

ⲛϥⲧⲱϩ ⲙ ⲉⲓⲧⲁ ⲉⲕϩⲙⲟⲟⲥ

ⲡⲉⲧⲥⲁϣⲉ ⲙⲛ ϩⲛⲧⲙⲏⲧⲉ ⲛ

ⲡⲉⲧϩⲟⲗϭ - ϩⲛⲣⲱⲙⲉ ϥⲓⲧⲱⲃϩ ϭⲉ ⲙⲡ ⲡⲉⲕⲣⲟⲟⲩϣ

ⲛⲟⲩⲧⲉ ⲡⲁϣⲏ 5 ⲙⲁⲩⲁⲁⲕ ⲉⲕⲣⲉ ϫⲛⲛⲉⲕⲉⲓ ϣⲁⲛⲛⲁⲩ ⲉϩⲱⲃ

ⲉⲛⲉϥϩⲁϭⲉ- ⲛⲓⲙ ⲙⲟϣⲧⲕⲉⲩⲉⲣϩⲁⲗ ⲅⲁⲣ ⲙⲡ ϫⲉ ⲉⲛⲉⲁⲕⲉⲛ

ⲣⲉϥϣⲙϣⲉ ⲡϫⲏ ⲉⲃⲟⲗ ϩⲙ

ⲛⲟⲩⲧⲉ ϩⲛϩⲉⲛ 10 ⲡⲉⲕⲃⲁⲗ-ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ ⲁⲩⲱ ⲙⲡⲣϫⲓ ⲗⲁ

ⲛⲟⲩⲧⲉ- ⲁⲩ ⲛϣⲁϫⲉ ⲛⲧⲉ

ⲛⲑⲉ ⲛⲁⲇⲁⲙ ⲗⲁⲁⲩ ⲉϩⲟⲩⲛ ⲉ

ⲛⲧⲁⲩⲉⲣ ⲣⲱⲙⲉ ⲉⲙϩⲁⲗ ⲙⲙⲟϥ ϩⲛ 15 ⲡⲉⲛⲉⲕⲃⲁⲗ ⲛⲁⲩ

ⲟⲩⲥⲙⲏ ⲙ ⲙⲛⲧ ⲉⲣⲟϥ ⲛⲧⲉⲛⲉⲕⲛⲟⲩⲧⲉ ⲁϥ ⲙⲁⲁϫⲉ ⲥⲟⲧⲙⲟⲩⲧⲉϩ ⲡⲉⲧϩⲟⲗϭ ⲛⲅϥⲓ ⲙⲡⲉϥⲛⲟ

ⲙⲛⲡⲉⲧⲥⲁϣⲉ- ⲃⲉ ⲛⲅⲧⲁⲗⲟϥ ⲉ

ⲣⲟⲉⲓⲥ ϭⲉ ϩⲱⲱⲕ 20 ϫⲱⲕ-ⲉⲧⲉⲙϯϩⲓⲛⲏⲃ ⲉⲧⲃⲉ ⲡϣⲁϫⲉ

ⲛⲛⲉⲕⲃⲁⲗ ⲣⲉⲕ ⲉⲧⲥⲏϩ ϫⲉ ⲉⲧⲉ

ⲣⲓⲕⲉ ⲛⲛⲉⲕⲃⲟⲩ ⲧⲛⲟ ⲛϩⲏⲏⲃⲉ

ϩⲉ ϫⲉ ⲉⲕⲉⲉⲣ ⲉϫⲛⲛⲉⲛⲟⲃⲉ ⲛ

ⲃⲟⲗ ⲛⲑⲉ ⲛⲟⲩ 25 ⲛⲉⲧϩⲓⲧⲟⲩⲱ

ϭⲁϩⲥⲉ ⲉⲃⲟⲗ ϩⲛⲟⲩ ⲧⲉⲛ ⲉⲧⲉⲧⲛϩⲁϭⲉ ⲁⲩⲱ ⲛ ⲱⲡ ⲙⲡⲉⲩϣⲱ

ⲑⲉ ⲛⲟⲩϩⲁⲗⲏⲧ ⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛⲉⲃⲟⲗ ϩⲛⲟⲩⲡⲁϣ- ⲛⲉ ⲉⲕϣⲁⲛ

ϩⲉⲛϩⲁⲣⲉϩ ⲛⲓⲙ 30 ⲱⲡ ⲙⲡϣⲱⲱⲧ

ϩⲁⲣⲉϩ ⲉⲡⲉⲕ ⲙⲡⲉⲧϩⲓⲧⲟⲩϩⲏⲧ ϩⲛϩⲓⲟ ⲱⲕ ϫⲉ ⲛⲟⲩⲕ

ⲟⲩⲉ ⲅⲁⲣ ⲛⲱⲛϩ ⲛⲉ ⲙⲉⲕⲕⲣⲓⲛⲉⲛⲉ ⲉⲃⲟⲗ ϩⲛⲛⲁⲓ- ⲛⲗⲁⲁⲩ ⲙⲉⲕ

661THE SERMO ASCETICUS

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Venice Marciana 192 fo 100r

ⲓⲅ

ϫⲓⲥⲉ ⲛϩⲏⲧ ⲉϫⲉⲛ ϩⲙⲡⲉⲕⲥⲙⲟⲧⲗⲁⲁⲩ ⲁⲗⲗⲁ ⲉⲣⲉⲡⲉⲕϩⲏⲧ

ϣⲁⲕϥⲓ ϩⲁϩⲱⲃ ⲟ ⲛⲑⲉ ⲛⲟⲩⲕⲱϩⲧ

ⲛⲓⲙ ⲉⲧⲃⲉ ⲧⲁ ⲉϩⲟⲩⲛ ⲉⲡⲛⲟ

ⲅⲁⲡⲏ ⲙⲡⲛⲟⲩ 5 ⲃⲉ-ⲧⲉ- ⲙⲡⲉⲣϣⲱⲡⲉ ⲉⲕ

ϣⲱⲡⲉ ⲛⲭⲣⲏⲥ ⲃⲏⲗ ⲉⲃⲟⲗ ϩⲙⲧⲟⲥ ⲡⲁϣⲏ ⲡⲉⲕϩⲏⲧ ϣⲱ

ⲣⲉ ϫⲉ ⲛⲉⲧⲟ ⲛ ⲡⲉ ⲛⲧⲟϥ ⲉⲕ

ⲭⲣⲏⲥⲧⲟⲥ ⲛⲉⲧ 10 ⲧⲟⲣϩ ϩⲛϩⲱⲃ

ⲛⲁⲟⲩⲱϩ ϩⲓϫⲙ ⲛⲓⲙ-ⲡⲕⲁϩ ⲁⲩⲱ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕϩⲏⲧ

ⲛⲃⲁⲗϩⲏⲧ ⲛⲉⲧ ⲉⲉⲣϫⲟⲉⲓⲥ ⲉⲣⲟⲕⲛⲁϣⲱϫⲡ ϩⲓ ⲁⲗⲗⲁ ⲁⲣⲓϫⲟⲉⲓⲥ

ϫⲱϥ- 15 ⲛⲧⲟϥ ⲉⲡⲉⲕ

ⲁⲩⲱ ϫⲉ ⲧⲁⲅⲁⲡⲏ ϩⲏⲧ-ϣⲁⲥⲉⲣⲭⲣⲏⲥ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛ

ⲧⲟⲥ ⲉϥϫⲱ ⲙ ⲥⲁⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲟⲥ ϫⲉ ⲉⲕϣⲁⲛ ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ 20 ϩⲏⲧ ⲟⲩⲁϩϥ ⲛ

ⲁⲣⲓⲭⲣⲏⲥⲧⲟⲥ ⲥⲱⲕ-ϩⲓⲃⲁⲗϩⲏⲧ ⲧⲁ ⲙⲡⲉⲣⲥⲱⲧⲙ ⲛⲥⲁⲣⲉⲕϩⲉ ⲉⲡⲉⲟⲟⲩ ⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲡⲛⲟⲩⲧⲉ- ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲙⲡⲉⲣϣⲱⲡⲉ ⲛⲑⲉ 25 ϩⲏⲧ ⲛⲧⲟϥ ⲥⲱ

ⲛⲛⲉⲓϣⲟⲛⲧⲉ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲧⲣⲏⲧ ϩⲓϫⲛⲛ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕ

ⲧⲟⲟⲩ ⲉⲧⲉ ⲡⲛⲟⲩ ϩⲏⲧ ⲉⲉⲣⲛⲟⲩⲧⲉ

ⲧⲉ ⲡⲉϣⲱⲡⲉ ⲛⲁⲕ ⲁⲗⲗⲁⲛⲧⲟϥ ⲛⲑⲉ ⲛⲟⲩ 30 ⲙⲁⲣⲉⲡⲉⲕϩⲏⲧ

ⲕⲁϣ ⲉϥⲣⲏⲧ ϩⲓ ⲛⲧⲟϥ ⲥⲱⲧⲙϫⲛⲟⲩⲙⲟⲟⲩ ⲉⲧⲉ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ-ⲡⲛⲟⲩⲛ ⲡⲉ ⲕⲟⲩⲱϣ ⲉⲥⲱⲧⲙ

ϣⲱⲡⲉ ⲉⲕⲙⲟⲧⲛ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ

ALIN SUCIU662

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Venice Marciana 192 fo 100v

ⲓⲇ ⲓⲁ

ⲡⲁϣⲏⲣⲉ ⲛⲅ ⲉⲡϫⲓⲛϫⲏ-ⲛⲁⲟⲩⲱϣ ⲁⲛ ⲁⲩⲱ ⲟⲛ ϫⲉ ⲁⲛltⲁgt

ⲉⲥⲱⲧⲙ ⲛⲥⲁ ⲁⲛⲟⲙⲓⲁ ϫⲓⲥⲉ

ⲛⲉⲕⲟⲩⲱϣ ⲉⲧⲁⲁⲡⲉ ⲁⲩϩⲛⲅⲥⲱⲧⲙ ⲛⲥⲁ 5 ⲣⲟϣ ⲉϫⲟⲓ ⲛ

ⲡⲛⲟⲩⲧⲉ- ⲑⲉ ⲛⲟⲩⲉⲧⲡⲱ

ⲡⲟⲩⲱϣ ⲙⲡⲛⲟⲩ ⲉⲥϩⲟⲣϣ -ⲧⲉ ⲡⲉ ϩⲁⲣⲉϩ ⲉ ⲧⲉⲛⲛⲁⲩ ⲅⲁⲣ ϫⲉ

ⲛⲉϥⲉⲛⲧⲟⲗⲏ ⲉⲣϣⲁⲛⲡⲣⲱ

ⲉⲕϣⲁⲛϩⲁⲣⲉϩ 10 ⲙⲉ ⲧⲟϭϥ ⲉⲡⲛⲟⲩ

ⲅⲁⲣ ⲉⲛⲉϥⲉⲛⲧⲟ ⲧⲉ ϣⲁϥⲗⲟ ⲉϥ

ⲗⲏ ⲕⲛⲁϣⲱ ϩⲟⲣϣ ⲛⲛⲟⲃⲉⲡⲉ ⲉⲟⲩⲉⲛϭⲟⲙ ϣⲁⲣⲉⲡϣⲁϫⲉ

ⲙⲙⲟⲕ ϩⲛⲛⲉⲕ ⲙⲡⲥⲱⲧⲏⲣ

ϩⲃⲏⲩⲉ ⲧⲏⲣⲟⲩ 15 ϫⲱⲕ ⲉⲃⲟⲗ ⲉ

ⲁⲩⲱ ⲡⲉⲕϩⲱⲃ ϫⲱϥ ϫⲉ ⲉⲧⲉ

ⲛⲁϣⲱⲡⲉ ⲛ ⲧⲛϣⲁⲛϭⲱ ϩⲙ

ⲥⲱⲧⲡ ϫⲉ ⲛⲉϥ ⲡⲁϣⲁϫⲉ ⲧⲉⲉⲛⲧⲟⲗⲏ ⲛⲥⲉ ⲧⲛⲛⲁⲥⲟⲩⲉⲛ ⲧ

ϩⲟⲣϣ ⲁⲛ- 20 ⲙⲉ ⲁⲩⲱ ⲧⲙⲉ

ⲉϥⲱϣ ⲉⲃⲟⲗ ⲟⲛ ⲛⲁⲉⲣⲧⲏⲩⲧⲛ

ϫⲉ ⲁⲙⲏⲓⲧⲛ ϣⲁ ⲛⲣⲙϩⲉ-ⲣⲟⲓeuroⲟⲩⲟⲛ ⲛⲓⲙ ⲉϥϫⲱ ⲙⲙⲟⲥ

ⲉⲧϩⲟⲥⲉ ⲁⲩⲱ ⲉ ϫⲉ ⲡⲛⲟⲩⲧⲉ ⲛⲁ

ⲧⲟⲧⲡ ⲁⲩⲱ 25 ⲉⲣⲧⲏⲩⲧⲛ ⲛⲁⲛⲟⲕ ϯⲛⲁϯ ⲉⲙ ⲣⲙϩⲉ ⲉⲛⲉⲧⲛ

ⲧⲟⲛ ⲛⲏⲧⲛ - ⲛⲟⲃⲉ ⲉⲃⲟⲗⲁⲩⲱ ⲟⲛ ϥⲱϣ ϫⲉ ⲡⲛⲟⲩⲧⲉ

ⲉⲃⲟⲗ ⲟⲩⲃⲉ ϩⲟⲓⲛⲉ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲡ

ⲉⲩϩⲟⲥⲉ ⲉⲡϫⲓⲛ 30 ⲣⲱⲙⲉ-ϫⲏ ⲛⲑⲉ ⲉⲧ ⲉⲃⲟⲗ ϫⲉ ϥⲥⲏϩ ϫⲉ

ⲥⲏϩ ϫⲉ ⲁϩⲣⲟⲟⲩ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲛⲛⲉⲧϩⲟⲥⲉ ⲥⲉϩⲟⲥⲉ ⲛⲉⲧⲟⲩⲧⲃⲃⲟ

663THE SERMO ASCETICUS

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Oxford Bodleian Library MS Copt F 157(P)r

TRANSLATION

[A] Unknown number of lines missing

7 [ ] and do not quarrel about anything10 [Do] not be hard [so that] you do not die before

your [time]54

11 [Do not] be O [my] son [ ]

Unknown number of lines missing21 [ ] [run immediately from] all [these things] [Do not] be

[ ] O my [son] but be [meek] for the [meek will] inheritthe earth55

Unknown number of lines missing23 [ ] and [the] Devil [will not have] power [over you] Be

[calm] and humble with all people

[A] BnF Copte 1321 fo 87r + BnF Copte 1332 frag 42Cv

c20 lines missing c20 lines missing[ ] [ ] [ⲁⲩⲱ ⲛϩⲟⲙⲟⲟⲩ][ⲕ]ⲁ ⲣⲡⲟⲥ ϥ [ⲛⲁⲧ] ⲥⲓⲟⲛ [ ⲧⲉⲛⲟⲩ]ⲃⲃⲟϥ- ⲁⲩⲱ [ⲛⲟⲩⲟⲉⲓϣ]ⲁ [ⲅ]ⲱⲛⲓⲍⲉ ϭ [ⲉ] ⲡⲁ ⲛⲓⲙ[ ϣⲁⲉⲛⲉϩ]ϣⲏⲣⲉ ⲧⲁⲣⲉⲕ ⲛⲉⲛ[ⲉϩ ϩⲁ]ϭⲱ ϩⲛⲛⲁⲡⲧⲃ ⲙⲏ [ⲛ-]ⲃⲟ ⲧⲏⲣⲟⲩ ⲉⲓⲧⲉ ϩⲛⲛⲉⲕⲃⲁⲗⲉⲓⲧⲉ ϩⲙⲡⲉⲕ

ϩⲏⲧ ⲧⲁⲣⲉⲕⲉⲓ[ⲉⲧ]ⲉ ⲕⲁⲣⲭⲏⲛⲑⲉ ⲛⲛⲉⲓⲕⲟⲩⲓ

ⲛϣⲏⲣⲉ ⲛⲧⲁmargin

54 Eccles 71755 Matt 55

ALIN SUCIU664

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24 Look at [your] teacher how [he] walked [in] humbleness[setting] for us [a model] so that [ ]56

[B] Unknown number of lines missing28 [Look at] Isaiah [crying] out and [saying] lsquo[Our] entire

righteousness is like [a] menstrual ragrsquo57 [before] you29 [And our] Lord [instructed] those [who followed] him lsquoIf

you [do] every[thing] that [has been] ordered [to you] [ ]58

Unknown number of lines missing29a Look at the tax collector my [son] whom God praised for

his humbleness31 Walk in poverty my [son] for [the] poverty [humbles] the

person59 Do not [ ] [ ] according to the [commandment] of[Christ] so that you [devote yourself to] God [and] God [ ] you

32 Devote yourself to [God] [ ] his sweetness and you will[know his] wish

One leaf missing[C] 38 [Sitting] in your cell be like a master-pilot who steers

his ship60 observing the wind from which side it comes to youwhether comes the good wind or comes the bad wind Be strongin the battle and cry out lsquoArise north wind and come southwind and blow in my garden so that my spices give scentrsquo61

39 Sitting in your cell my son do not be like a judge40 Do not weary of praying and you will be heard41 While you are in a labour look for rest42 My son give yourself to God with all your strength so that

he fights for you62 protects you gives you power and fights withthose who fight against you For you shall not be able to do any-thing apart from God but if the person supplicates God thenGod gives him power watches him fills him with wisdom andunderstanding and leads him with his counsel63

[B] BnF Copte 1321 fo 87v + BnF Copte 1332 frag 42Cr

[C] Venice Marciana 192 fo 99r (p 1)

56 1 Pet 22157 Isa 64558 Luke 171059 Prov 10460 Cf 4 Macc 7161 S of S 41662 Cf Exod 141463 Cf Ps 7224

665THE SERMO ASCETICUS

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43 Sitting in your cell do not be wandering forth Pay atten-tion [D] how you sit Do not become like a beast that hastens afterthe person but rather be the person who drives the beast Sittingin your cell have a guard to you Do not have the body in the cellwhile your heart is in Egypt but make your body a temple ofGod64 and strengthen your thoughts so that you obtain for your-self the stable thought

43a Sitting in your cell do not let your mind exalt with you orexalt yourself by the deliberation of your mind65 or praise your-self alone for God detests those who praise themselves alone66

but he looks upon the prayer of those who are humble67 Sittingin your cell do not have any fetters It is sufficient (to do) foreach day its works68 so that you remain calm Guard yourself notto commit sin Sitting in your cell persist in your prayers fastsand the fight of your heart so that you abide in the things that be-long to the purity of the heart for without peace and holiness [E]no one will see God69

44 Sitting in your cell if a brother brings reports against youdo not let your heart be concerned with them so that you remaincalm and your heart remains quiet for many are the thoughts ofthe cell

45 Sitting in the cell keep recitation in your mouth If youstop put a guard to you or else you are led astray so that you re-main in the pure things and the Holy Spirit befriends you Sittingin your cell seek after the blameless thought and the thought ofGod makes him a member of your household so that he over-comes all the thoughts that fight against you For the thought ofGod which is the reason is the king of the passions70

46 Sitting in your cell fight against yourself so that you obtainthe grace of the cell for the cell has grace

[D] Venice Marciana 192 fo 99v (p 2)[E] Naples National Library IB9 fo 52r (p 3)

64 Cf 1 Cor 31665 Sir 6266 1 Clement 30667 Ps 1011868 Cf Matt 63469 Cf Heb 121470 Cf 4 Macc 17 13 182 The idea that reason rules over passions is

based on 4 Macc 11 ff

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47 Sitting in your cell do not teach yourself to pine for a persondo not let a person wait for you and also do not wait for a person sothat you remain calm but because of the commandment of Godsupport those who come to you If a brother [F] spends a Sundaywith you support him because of the commandment of God If abrother comes to the monastery71 while you are in it support himuntil he finds a cell because of the commandment of God And doaccording to your capacity that which depends on you for you alsoif you go to a monastery you want to be helped For this is the com-mandment of God and these are the works of the cell my son

48 If you come out from the cell be careful72 so that you donot bring out the laden ship and empty it and you do not walk bythe sight of your eyes and the hearing of your ears Stay safe myson and let all the things that you see be profitable to you so thatyou return calm to your cell

49 Sitting in your cell my son have constantly the thought ofGod in your heart and his fear shall encircle you

50 For the fear of God drives out from the soul all sin corrup-tion and transgression

51 The one who has obtained the fear of God has obtained allgrace The one who has the fear of God has [G] treasuries filledwith all good things For the fear of God delivers the person fromsin and it is in the fear of God that everyone turns away from evil

52 Sitting in your cell keep the judgement before you and per-form the things of life Gird yourself about your loins with theteaching73 and you shall trample upon your bruised enemies

53 Do not be undisciplined my son but fear God and keep hiscommandments74

54 My son do not be the slave of your cowardice75 for humanglory Guard yourself against vainglory or else God shall scatteryour bones76

[F] Naples National Library IB9 fo 52v (p 4)[G] Naples National Library IB9 fo 53r (p 5)

71 Literally lsquomountainrsquo a word which designates a monastery or a monas-tic settlement

72 Literally lsquohold your heartrsquo73 Cf Eph 61474 Eccles 121375 Literally lsquoof his cowardicefearrsquo The Qasr el-Wizz fragment has lsquoof his

desire and his fearrsquo The Sahidic text is perhaps corrupted at this point theGreek reads μὴ γίνου δοῦλος τοῦ θελήματος σου ἕνεκα δόξης ἀνθρωπίνης

76 Cf Ps 526 Ezek 65

667THE SERMO ASCETICUS

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55 Do your entire work for God77 for God is not unjust to re-ward you according to your work78

56 Cleanse your heart my son so that God listens to youimmediately

56a Present yourself approved to God79

57 Do not restrain yourself and strive day after day and do notbe negligent so that your time does not cease from you and youcurse the day you were born

58 I bid you my son [H] do not walk with a person fromwhom you will not profit so that you do not fall upon your faceDo not walk with an angry person80 Do not befriend a slandererDo not walk with a drunkard Do not befriend an irascible personDo not walk with a garrulous person so that you become meekfor the meek will inherit the earth81 Do not befriend a hasty per-son Do not walk with a person who is friend with a woman or achild nor be friends with a woman Do not walk with someoneyounger than you so that you are not confused and do notgo backwards

59 If you make a friend let him be a believer a personwhose work surpasses yours a God-loving person a personwho does not look at the things of this world for it is thethings of this world that separate the person from God Do notbe friends with a person on account of the things of this worldfor it is the things of this world that separate the personfrom God

60 Rather be friends with a God-loving pauper a humble pau-per a hospitable pauper a pauper girded with the fear of God apauper who carries the cross a pauper who gives heed to God andhas a guard on his mouth82

61 My son befriend [I] everyone who fears God and keeps hiscommandments83

[H] Naples National Library IB9 fo 53v (p 6)[I] Naples National Library IB9 fo 54r (p 7)

77 Cf Col 32378 Following the Qasr el-Wizz fragment codex MONBON has lsquoyour heartrsquo

Cf Heb 61079 2 Tim 21580 Cf Prov 222481 Matt 5582 Cf Ps 140383 Cf Eccles 1213

ALIN SUCIU668

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62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

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67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

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67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

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70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

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73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

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Page 15: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

Given that this passage could not be traced to any canonicaltext some of the scribes who copied the Sermo asceticus musthave found it suspicious Thus it is omitted in the codex LavraΓ8 but also in the Arabic and Ethiopic versions which can ultim-ately depend at this point on a textual tradition represented by theAthonite manuscript

In Sermo asceticus sect71 Stephen warns the monk against rashjudgement In ascetic literature judging others is strictly forbid-den not only because it goes against the teaching of the Scriptures(cf Matt 71 Luke 637 41 John 87 Ro 21 etc) but also be-cause one of the cardinal virtues of the solitary monk is humilityand mourning over onersquos own sins Judging others is actually ademonic temptation meant to disturb the hesychia the peace ofmind As Graham Gould adroitly writes the lsquonumber of storiesillustrating the necessity of not judging others and the urgencywith which abstaining from judgement was commended confirmsthe importance of the problem of judgementrsquo for the earlyEgyptian monks44 It is in this context that Stephen the Thebanquotes from what he calls lsquothe written wordrsquo Notably the Sahidicand the Greek texts are different at this point albeit they expressthe same idea

Sermo asceticus 71 (Sahidic) Sermo asceticus 71 (Greek)

ⲉⲧⲃⲉ ⲡϣⲁϫⲉ ⲉⲧⲥⲏϩ ϫⲉ

ⲉⲧⲉⲧⲛⲟ ⲛϩⲏⲏⲃⲉ ⲉϫⲛⲛⲉⲛⲟⲃⲉ

ⲛⲛⲉⲧϩⲓⲧⲟⲩⲱⲧⲉⲛ ⲉⲧⲉⲧⲛⲱⲡ

ⲙⲡⲉⲩϣⲱⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛ ⲛⲉ

χάριν τοῦ λόγου τοῦγεγραμμένου πενθήσατε ἐπὶ ταῖςταλαιπωρίαις ἀλλήλων καὶλογίζεσθε ὅτι τὰ ὑστερήματααὐτῶν ὑμῶν ἐστιν

( ) because of the written wordlsquoMourning over the sins of yourneighbours you are counting theirshortcomings to be yoursrsquo

( ) because of the written wordlsquoMourn over the miseries of oneanother and reckon that theirshortcomings are yoursrsquo

44 G Gould The Desert Fathers on Monastic Community (Oxford EarlyChristian Studies Oxford Clarendon Press 1993) p 123

ALIN SUCIU642

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In fact the passage offers a direct quotation from 1 Clement26 As this part of 1 Clement is preserved in Greek but also intwo Akhmimic Coptic manuscripts we can analyse it in both lan-guages Interestingly while the Greek Sermo asceticus does notcorrespond to the original text of 1 Clement the Sahidic followsexactly what we find in the Akhmimic version

Albeit written in different dialects the quotation from 1Clement in the Sahidic Sermo asceticus and the parallel Akhmimictext are lexically and syntactically identical which cannot beexplained as a mere accident By contrast the Greek Sermo asceti-cus diverges so much from the original text of 1 Clement that itcannot under any circumstances be called a quotation of it des-pite the fact that this is precisely what it claims to be

Furthermore while the quotation in the Greek Sermo asceticusdiffers from the original 1 Clement it presents several featureswhich seem to indicate that it is a translation from the CopticThus the word order does not follow the original Greek text of 1Clement but the Coptic placing the verb at the beginning of eachclause of the quotation rather than at the end the verb λογίζομαιlsquoto count to reckonrsquo seems to be rather a translation of theCoptic ⲱⲡ than a synonym of κρίνω which is used by Clement in

1 Clement 26 (Akhmimic)45 1 Clement 26 (Greek)46

ⲉⲧⲉⲧⲛⲣ ϩⲏⲃⲉ ⲁϫⲛⲛⲛⲁⲃⲉ

[ⲛⲛⲉⲧ]ϩⲓⲧⲟⲩⲱⲧⲛⲉ ⲉⲧⲉⲧⲛⲱⲡ

ⲙⲡⲟⲩϣⲧⲁ ϫⲉ ⲛⲱⲧⲛⲉ ⲛⲉ

ἐπὶ τοῖς παραπτώμασιν τῶνπλησίον ἐπενθεῖτε τὰὑστερήματα αὐτῶν ἴδια ἐκρίνετε

Mourning over the sins of yourneighbours you are counting theirshortcomings to be yours

You mourned over the trespassesof your neighbours you judgedtheir shortcomings to be yours

45 C Schmidt Der erste Clemensbrief in altkoptischer euroUbersetzung (Texte undUntersuchungen 321 Leipzig J C Hinrichs 1908) p 33 F ReurooschBruchsteuroucke des ersten Clemensbriefes nach dem achmimischen Papyrus derStrassburger Universiteuroats- und Landesbibliothek mit biblischen Texten derselbenHandschrift (Strasbourg Schlesier amp Schweikhardt 1910) p 5

46 Lightfoot The Apostolic Fathers part 12 pp 18ndash19

643THE SERMO ASCETICUS

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his letter the conjunction ὅτι stands for the Coptic ϫⲉ and doesnot appear in the parallel passage of 1 Clement in Greek

If a Greek original of the Sermo asceticus is admitted then onemust suppose that the translator into Coptic either knew byheart 1 Clement or went through the pain of searching for thesource of the quotation found it and adapted it according to theCoptic version of this writing However such a possibility mustbe excluded from the outset because as we have seen the quota-tion in the Greek Sermo asceticus does not correspond to the par-allel passage in 1 Clement making it difficult for the translator toidentify its source

One additional remark is in order here concerning the shift intense between the Coptic and the Greek texts of the Sermo asceti-cus at the beginning of the quotation The quotation in Greek fea-tures an imperative whereas the Sahidic is a focalizedcircumstantial clause If we hypothesize that the Greek is in fact atranslation of the Coptic it is apparent that this discrepancy isdue to the fact that the Greek translator failed to identify thequotation from 1 Clement and tried to adapt the text according toJames 49 and 51 which must have sounded more familiarταλαιπωρήσατε καὶ πενθήσατε καὶ κλαύσατε (49) κλαύσατεὀλολύζοντες ἐπὶ ταῖς ταλαιπωρίαις ὑμῶν (51)

Because the translators could not find its source this passagefrom 1 Clement was problematic for the ancient translators of theSermo asceticus For example while keeping the imperative clauseof the Greek text the Arabic translator (or a later scribe) misat-tributed the quotation to Paul

as it is written in Paul lsquoCry over your sins of one another and as toyour shortcomings consider that they are yoursrsquo

In its turn the Geiez version mentions that the text appears lsquointhe Lawrsquo (በውስተ ሕ[ግ])

EMML 4493 fo 104v col C lines 32ndash6

በከመ ጽሑፍ በውስተ ሕ[ግ] ኢትርኣዩ ኣበሳ ቢጽክ[ሙ] በበይናቲክሙ ወሐል[ዩ] ሕፀፀክሙ ከመ ለክሙ ይእቲ

as it is written in the Law lsquoDo not see the sin of each another andconsider your deficiency as it is yoursrsquo

It is thus obvious that the quotation from 1 Clement 26 was chal-lenging not only for the Greek translator but also for those who

ALIN SUCIU644

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rendered the Sermo asceticus into Arabic and Geiez As to theGeorgian this version does not contain the portion of the textthat interests us here Because none of the translators was able tofind the source of the quotation they all tried to explicate thetext as can be judged from the fact that each version gives a dif-ferent text at this point It is only the Sahidic that follows ad lit-teram the Coptic version of 1 Clement

Furthermore in sect43 b which is extant only in Sahidic Stephenthe Theban refers again to 1 Clement this time to 306 lsquoGoddetests those who praise themselves alonersquo47 Unfortunately asthis paragraph of the Sermo asceticus does not appear in Greekwe cannot compare properly the two texts Nevertheless we canobserve again that the Sahidic obviously depends on the Copticversion of 1 Clement

In the light of this evidence it is tempting to speculate thatStephen the Theban wrote the Sermo asceticus in Coptic and ei-ther used the Akhmimic version of 1 Clement or more likely alost Sahidic version which served as a model for the Akhmimictext Thus we can propose a Coptic original of the Sermo asceticus

1 Clement 306 (Greek)48 1 Clement 306(Akhmimic)49

Sermo asceticus43b (Sahidic)

αὐτεπαινετοὺς γὰρμισεῖ ὁ θεός

ⲡⲛⲟⲩⲛⲧⲉ ⲅⲁⲣ ⲙⲁⲥⲧⲉ

ⲛⲛⲉⲧⲧⲙⲁⲓeuroⲟⲙⲙⲁⲩ ⲟⲩⲁⲉⲉⲧⲟⲩ

ⲡⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲛⲛⲉltⲧgtⲧⲙⲁⲓⲟ

ⲙⲙⲟⲟⲩ ⲙⲁⲩⲁⲁⲩFor God detests thosewho praise themselves

For God detests thosewho praise them-selves alone

God detests thosewho praise them-selves alone

47 Remarkably the same passage appears in an ascetic text attributed toPachomius De monacho iniuriae memore (CPG 23541) see L T Lefort Œuvresde S Pachome et de ses discιples 2 vols (CSCO 159ndash60 Scriptores coptici 23ndash4Louvain Imprimerie orientaliste L Durbecq 1956) vol 1 p 3 ⲡⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉⲙⲡⲉⲧⲧⲙⲁⲓeuroⲟ ⲙⲙⲟϥ ⲟⲩⲁⲁϥ (lsquoGod detests whoever praises himself alonersquo)

48 Lightfoot The Apostolic Fathers part 12 p 9749 Schmidt Der erste Clemensbrief p 80

645THE SERMO ASCETICUS

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from which derive the other versions according to the followingstemma

My philological argument remains to be re-evaluated once weunderstand better the fourth-century social and historical contextin which ascetics like Stephen the Theban wrote Nevertheless itis perhaps time to challenge the conventional view according towhich most if not all monastic literary productions of the periodwere written in Greek Thus even in cases such as the Lives ofPachomius or the letters of Antony which were at least originallyaddressed to audiences that spoke Coptic scholars have preferredto postulate Greek originals50 This position primarily rests onthe assumption that during the fourth century and later nativeEgyptian monks were not capable of writing texts charged with aspecific theological vocabulary One may recall for example thatFrancois Halkin spoke about lsquolrsquoimpuissance nativersquo that preventedCoptic-speaking Pachomian monks from composing narrativesabout the founder of the Koinonia51 According to Halkin it was

50 On the problem of the original language of the Lives of Pachomius see PRousseau Ascetics Authority and the Church in the Age of Jerome and Cassian(Oxford Historical Monographs Oxford Oxford University Press 1978) pp245ndash7 For the Letters of Antony see P Luisier lsquoAutour drsquoun livre recent etdes lettres de S Antoinersquo Orientalia Christiana Periodica 61 (1995) pp 201ndash13 who argues in favour of a Greek original

51 F Halkin Sancti Pachomii Vitae Graecae (Subsidia hagiographica 19Brussels Societe des Bollandistes 1932) p 103

ALIN SUCIU646

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rather the Hellenist monks who put together the first Lives ofPachomius which were only later translated into Coptic

On the other hand if we favour the pre-eminence of Greekoriginals for Egyptian ascetic writings it is hard to explain the ap-pearance of such a prolific author as Shenoute of Atripe who ob-viously wrote Coptic52 It is likely that Shenoute did not appearin a vacuum but other authors who used Coptic as a literary lan-guage must have preceded him For his part Tito Orlandi hasargued that one such author who wrote Coptic was the MiddleEgyptian ascetic Paul of Tamma53 It is thus possible to imaginethat Shenoute sprang up in a historical context in whichPachomius Paul of Tamma and Stephen the Theban had alreadyused Coptic as a literary vehicle In this case Stephen theTheban could rightly be considered as one of the early authors ofCoptic literature

EDITION OF THE SAHIDIC TEXT OF THE SERMOASCETICUS

The following edition is semi-diplomatic However the supra-lineation system does not reproduce that of the manuscript beingstandardized by the editor In the translation the paragraphs fol-low the numbering system established by Sauget in his edition ofthe Arabic version of the Sermo asceticus which was subsequentlyadopted by des Places for the Greek text and by Garitte forthe Georgian

52 Enzo Lucchesi for example believes that Shenoute also wrote at leastsome of his texts in Greek something which cannot be completely ruled outsee his article lsquoChenoute a-t-il ecrit en grecrsquo in Melanges AntoineGuillaumont Contributions a lrsquoetude des christianismes orientaux (CahiersdrsquoOrientalisme 20 Geneva Patrick Cramer 1988) pp 201ndash10

53 Orlandi Paolo di Tamma See also Luisier lsquoPaul de Tammarsquo p 267who agrees that Paul of Tammarsquos De cella may have been written in Copticalthough he leaves the question open For arguments concerning the fact thatPaul wrote in Coptic see A Suciu lsquoSitting in the Cell The LiteraryDevelopment of an Ascetic Praxis in Paul of Tammarsquos Writings With anEdition of Some Hitherto Unknown Fragments of De Cellarsquo JTS NS 68(2017) pp 141ndash71 at 159ndash60

647THE SERMO ASCETICUS

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BnF Copte 1321 fo 87r thorn BnF Copte 1332 frag 42Cv

unknown number of lines missing unknown number of lines missing[ ] [ [[ ]ⲧⲃ[ ⲙ [[ ] ⲁⲩⲱ [ⲙ] ⲁⲩⲱ [ⲡⲇⲓⲁ]ⲡⲉⲣϯⲧⲱⲛ ϩⲛ ⲃⲟⲗⲟ [ⲥ ⲛⲁϣϭⲙ]ⲗ ⲁⲁⲩ ⲛϩⲱⲃ- ϭⲟⲙ ⲉⲣ [ⲟⲕ ⲁⲛ][ⲙ]ⲡ ⲉⲣϣⲱⲡⲉ ϣⲱⲡⲉ [ⲉⲕⲙⲟⲧⲛ][ⲉ]ⲕⲟ ⲛⲛⲁϣⲧ ⲉⲕⲑⲃⲃⲓⲏ [ⲩ ⲉ][ϫ]ⲉ ⲛⲅⲙⲟⲩ ϩⲁ ⲣⲱⲙⲉ ⲛ[ⲓⲙ-][ⲑ]ⲏ ⲙⲡⲉⲕⲟⲩⲟ ϭⲱϣⲧ ⲉ[ⲡⲉⲕ][ⲉⲓϣ]- ⲥⲁϩ ⲛⲑⲉ [ⲁϥ][ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲱ ⲙⲟⲟϣ[ⲉ ϩⲛ][ⲡⲁϣ]ⲏⲣⲉ ⲉⲕⲟ ⲑⲃⲃⲓⲟ [ⲉϥⲕⲱ][ ] ⲙ ⲛⲁⲛ ⲛ [ⲟⲩⲥⲙⲟⲧ]

unknown number of lines missing ϫⲉⲕ[ⲁⲥ[ ] [ ϣⲱ [ⲡⲉ[ ⲡⲱ]ⲧ ⲛⲧⲉ [ⲩⲛⲟⲩ] ⲟ [ⲛⲛⲁⲓ] ⲧⲏⲣⲟⲩ [] ⲡ [[ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲙ unknown number of lines missing[ ]ϥ ⲱ ⲡⲁ

[ϣⲏⲣ]ⲉ ⲁⲗ[ⲗⲁ ϣ]ⲱⲡⲉ ⲛ

[ⲣⲙⲣ]ⲁϣ ϫⲉ ⲛ[ⲣⲙⲣ]ⲁϣ ⲛⲉⲧ

[ⲛⲁⲕ]ⲗⲏⲣⲟⲛⲟ[ⲙⲉⲓ ⲙ]ⲡⲕⲁϩ

margin

ALIN SUCIU648

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BnF Copte 1321 fo 87v thorn BnF Copte 1332 frag 42Cr

unknown number of lines missing unknown number of lines missing[ ] [ ] [[ ]- [ ]-[ϭⲱϣⲧ ⲉⲓ]ⲏⲥⲁⲓⲁⲥ ϭⲱϣⲧ ⲉⲡ[ⲧⲉ][ⲉϥⲱ]ϣ ⲉⲃⲟⲗ ⲉϥ ⲗⲱⲛⲏⲥ ⲡⲁ[ϣⲏ][ϫⲱ] ⲙⲙⲟⲥ ϫⲉ ⲉⲣⲉ ⲣⲉ ⲉⲁⲡⲛⲟⲩⲧ [ⲉ][ⲧⲛ]ⲇ ⲓⲕⲁⲓeuroⲟⲥⲩ ⲧⲙⲁⲓⲟϥ ⲉⲧ ⲃ [ⲉ][ⲛⲏ] ⲧⲏⲣⲥ ⲟ ⲛⲑⲉ ⲡⲉϥⲑⲃⲃⲓⲟ[ⲛⲛⲉ]ⲓⲧⲟⲉⲓⲥ ⲛϣ ⲙⲟⲟϣⲉ ϩⲛⲟⲩ

[ⲣⲱ ⲙ]ⲡⲉⲕⲉⲙ ϩⲏⲕⲉ ⲡⲁϣ [ⲏⲣⲉ][ⲧⲟ ⲉⲃⲟ]ⲗ- ϫⲉϣⲁⲣ [ⲉⲧⲙⲛⲧ][ⲁⲩⲱ ⲡⲉ]ⲛϫⲟⲉⲓeuroⲥ ϩⲏⲕⲉ [ⲑⲃⲃⲓⲉ ⲡ][ⲁϥϯⲥⲃ]ⲱ ⲛⲛⲉ ⲣⲱⲙⲉ [-][ⲧⲟⲩⲏϩ] ⲛⲥⲱϥ ⲙⲡⲉⲣ[ ][ϫⲉ ⲉⲧⲉⲧ]ⲛϣⲁⲛ [[ⲉⲣ ϩⲱⲃ ⲛ]ⲓⲙ ⲛ unknown number of lines missing[ⲧⲁⲩⲟⲩⲉϩ]ⲥ ⲁ ϩⲛ ⲉ [ ] ϫ ⲉ[[ⲙⲙⲟⲟⲩ ⲛⲏⲧ]ⲛ [ ]ⲛⲉⲧϣ[

unknown number of lines missing ⲕⲁⲧⲁ ⲧ[ⲉⲛⲧⲟ][ ] ⲛ ⲗⲏ ⲙⲡ[ⲉⲭⲥ][ ] ⲛ ⲧⲁⲣⲉⲕ[ⲥⲉⲣⲃⲉ ⲉⲡ][ ]ⲛⲉ ⲛⲟⲩⲧⲉ [ⲁⲩⲱ ⲡ]

ⲛⲟⲩⲧⲉ [ⲛⲁⲕ-ⲥⲉⲣⲃⲉ ⲉⲡ[ⲛⲟⲩⲧⲉ]ⲛϥϩⲗⲟ [ϭⲛⲅⲥⲟ[ⲟⲩⲛ ⲙⲡⲉϥ]ⲟⲩⲱ[ϣ

margin

649THE SERMO ASCETICUS

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Venice Marciana 192 fo 99r

[ⲁ]ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ϭⲱϣⲧ ϩⲏⲧϥϣⲱⲡⲉ ⲛⲑⲉ ⲛ ⲛⲟⲩⲙⲟⲧⲛⲉⲥⲛⲉⲓⲥⲁϩ ⲛⲛⲉⲉⲃ ⲡⲁϣⲏⲣⲉ ⲧⲁⲁⲕ

ⲉⲧⲉ ⲣϩⲙⲙⲉ ⲙ ⲉⲡⲛⲟⲩⲧⲉ ϩⲛⲡⲉⲩϫⲟⲓ ⲉⲕ 5 ⲧⲉⲕϭⲟⲙ ⲧⲏⲣⲥ ϭⲱϣⲧ ⲉⲃⲟⲗ ⲧⲁⲣⲉϥⲙⲓϣⲉ ⲉϩ

ϩⲏⲧϥ ⲙⲡⲧⲏⲩ ⲣⲁⲓ ⲉϫⲱⲕ ⲛϥϫⲉ ⲉϥⲛⲏⲩ ⲛⲁⲕ ⲥⲕⲉⲡⲁⲍⲉ ⲙ

ϩⲛⲁϣ ⲛⲥⲁ- ⲙⲟⲕ ⲛϥϯⲏ ⲛϥⲉⲓ ⲛⲧⲏⲩ ⲛ 10 ϭⲟⲙ ⲛⲁⲕ ⲛϥⲛⲟⲩⲃⲉ ⲏ ⲛϥ ⲙⲓϣⲉ ⲙⲛⲛⲉⲧ

ⲉⲓ ⲛⲧⲏⲩ ⲛϩⲉ ⲙⲓϣⲉ ⲛⲙⲙⲁⲕⲃⲱⲱⲛ- ϫⲉ ⲁϫⲉⲛ ⲡⲛⲟⲩⲧⲉ

ϣⲱⲡⲉ ⲉⲕϫⲟⲟⲣ ⲛⲅⲛⲁⲉϣϭⲙ

ϩⲙⲡⲡⲟⲗⲩ 15 ϭⲟⲙ ⲁⲛ ⲉⲉⲣⲗⲁ

ⲙⲟⲥ ⲛⲅⲱϣ ⲁⲩ ⲁⲗⲗⲁⲉⲃⲟⲗ ϫⲉ ⲧⲱ ⲉⲣϣⲁⲛⲡⲣⲱⲙⲉ

ⲟⲩⲛⲅ ⲡⲧⲏⲩ ⲧⲱⲃϩ ⲙⲡⲛⲟⲩ

ⲛⲉⲙϩⲓⲧ ⲛⲅ ⲧⲉ ϣⲁⲣⲉⲡ

ⲉⲓ ⲡⲧⲟⲩⲣⲏⲥ 20 ⲛⲟⲩⲧⲉ ϯ ϭⲟⲙ

ⲛⲅⲛⲓⲃⲉ ⲉϩⲟⲩⲛ ⲛⲁϥ ⲛϥⲣⲟⲉⲓⲥϩⲙⲡⲁⲕⲩⲡⲟⲥ ⲉⲣⲟϥ ⲛϥⲙⲁϩϥⲛⲧⲉⲛⲁϩⲏⲛⲉ ⲛⲥⲟⲫⲓⲁ ϩⲓϯ ⲙⲡⲉⲩⲥⲧⲟⲓ- ⲙⲛⲧⲣⲉⲙⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 25 ϩⲏⲧ ⲛϥϫⲓ

ⲧⲉⲕⲣⲓ ⲡⲁ ⲙⲟⲉⲓⲧ ϩⲏⲧϥ

ϣⲏⲣⲉ ⲙⲡⲉⲣ ⲉϩⲟⲩⲛ ⲉⲡⲉϥ

ϣⲱⲡⲉ ⲛⲑⲉ ⲛ ϣⲟϫⲛⲉ-ⲛⲓⲕⲣⲓⲧⲏⲥ- ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲉⲣϩⲓⲥⲉ ⲉⲧⲱ 30 ⲧⲉⲕⲣⲓ ⲙⲡⲣⲃϩ ⲁⲩⲱ ⲥⲉⲛⲁ ϣⲱⲡⲉ ⲉⲕ

ⲥⲱⲧⲙ ⲉⲣⲟⲕ ⲥⲟⲣⲙ ⲉⲃⲟⲗ-ⲉⲕϩⲛⲟⲩϩⲓⲥⲉ ⲛⲏⲫⲉ ⲙⲙⲟⲕ

ALIN SUCIU650

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Venice Marciana 192 fo 99v

ϫⲉ ⲉⲕϩⲙⲟⲟⲥ ⲙⲁⲩⲁⲁⲕ ϫⲉ ⲡ

ⲛⲁϣ ⲛϩⲉ ⲙⲡⲣ ⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲉⲣ ⲑⲉ ⲛⲛⲓⲧⲃⲛⲏ ⲛⲛⲉltⲧgtⲧⲙⲁ

ⲉⲧϫⲱⲣⲙ ⲛ ⲓⲟ ⲙⲙⲟⲟⲩ ⲙⲁⲩ

ⲥⲁⲡⲣⲱⲙⲉ ⲁⲗ 5 ⲁⲁⲩ-ⲗⲁ ⲁⲣⲓⲡⲣⲱⲙⲉ ϣⲁϥϭⲱϣⲧ ⲇⲉ

ⲛⲧⲟϥ ⲉⲧϫⲱ ⲛⲧⲟϥ ⲉϫⲙⲣⲉⲙ ⲛⲥⲁⲡⲧⲃ ⲡⲉϣⲗⲏⲗ ⲛ

ⲛⲏ- ⲛⲉⲧⲑⲃⲃ ⲓⲏⲩ-ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ⲕⲁ ⲟⲩ ⲧⲉⲕⲣⲓ ⲙⲡⲣ

ⲣⲟⲉⲓⲥ ⲛⲧⲟⲟⲧⲕ ⲕⲁ ⲗⲁⲁⲩ ⲙⲙⲣ

ⲙⲡⲉⲣⲕⲁ ⲡⲥⲱ ⲣⲉ ⲛⲧⲟⲟⲧⲕ ⲙⲁ ϩⲛⲧⲣⲓ ⲉⲣⲉ ϩⲱ ⲉⲡⲉϩⲟⲟⲩ

ⲡⲉⲕϩⲏⲧ ϩⲛ 15 ⲡⲉϩⲟⲟⲩ ⲉⲛⲉϥ

ⲕⲏⲙⲉ- ϩⲃⲏⲩⲉ ⲧⲁⲣⲉⲕⲁⲗⲗⲁ ⲉⲣ ⲡⲉⲕⲥⲱ ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲙⲁ ⲛⲉⲣⲡⲉ ⲙⲡ ⲡⲛⲟⲃⲉ ⲛⲧⲟϥ

ⲛⲟⲩⲧⲉ ⲛⲅⲉⲣϫ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉ

ⲛⲉⲕⲙⲉⲉⲩⲉ 20 ⲣⲟϥ ⲉⲧⲙⲁⲁϥ-ⲧⲁⲣⲉⲕϫⲡⲟ ⲛⲁⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲙⲉⲉⲩⲉ ⲉⲧⲥ ⲧⲉⲕⲣⲓ ⲡⲣⲟⲥⲙⲟⲛⲧ - ⲕⲁⲣⲧⲏⲣⲉⲓ ⲉ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲛⲉⲕϣⲗⲏⲗ

ⲧⲉⲕⲣⲓ ⲙⲡⲉⲣ 25 ⲙⲛⲛⲉⲕⲛⲏⲥⲕⲁ ⲡⲉⲕϩⲏⲧ ⲉ ⲧⲓⲁ ⲙⲛⲡⲁϫⲓⲥⲉ ⲛⲧⲟⲟⲧⲕ ⲅⲱⲛ ⲙⲡⲉⲕⲟⲩⲇⲉ ⲙⲡⲉⲣ ϩⲏⲧ ⲧⲁⲣⲉⲕϫⲁⲥⲧⲕ ϭⲱ ϩⲛⲛⲁⲡⲧⲃ

ϩⲙⲡϣⲟϫ 30 ⲃⲟ ⲙⲡϩⲏⲧⲛⲉ ⲙⲡⲉⲕ ϫⲉ ⲁϫⲉⲛ ϯⲣⲏ

ϩⲏⲧ ⲟⲩⲇⲉ ⲛⲏ ⲙⲛⲡⲧⲃⲃⲟ

ⲙⲡⲣⲧⲙⲁⲓⲟⲕ

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ⲙⲉⲛⲗⲁⲁⲩ ⲛⲁ ⲛⲟⲩⲧⲉ ϫⲡⲟϥ

ⲛⲁⲩ ⲉⲡⲛⲟⲩⲧⲉ- ⲛⲁⲕ ⲛⲣⲙⲛⲏⲓeuroⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲧⲁⲣⲉϥϫⲣⲟ ⲉⲙ

ⲧⲉⲕⲣⲓ ⲛⲧⲉ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ

ⲟⲩⲥⲟⲛ ⲉⲛ ϩⲉⲛ 5 ⲉⲧϯ ⲛⲙⲙⲁⲕϣⲁϫⲉ ⲉϩⲟⲩⲛ ϫⲉ ⲡⲣⲣⲟ ⲛⲙⲡⲁ

ⲛⲁⲕ ⲙⲡⲉⲣⲕⲁ ⲑⲟⲥ ⲡⲉ ⲡⲙⲉⲉⲩⲉ

ⲡⲉⲕϩⲏⲧ ϩⲓⲱ ⲙⲡⲛⲟⲩⲧⲉ ⲉⲧⲉⲟⲩ ⲧⲁⲣⲉⲕϭⲱ ⲡⲗⲟⲅⲓⲥⲙⲟⲥ ⲡⲉⲉⲕⲙⲟⲧⲛ ⲛⲧⲉ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲡⲉⲕϩⲏⲧ ϭⲱ ⲧⲉⲕⲣⲓ ϯ ⲉϩⲟⲩⲛ

ⲉϥⲥϭⲣⲁϩⲧ ϫⲉ ⲉϩⲣⲁⲕ ⲧⲁⲣⲉⲕⲛⲁϣⲉ ⲙⲙⲉⲉⲩⲉ ϫⲓ ⲙⲡⲉϩⲙⲟⲧⲛⲧⲣⲓ- ⲛⲧⲣⲓ ϫⲉ ⲟⲩⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧ 15 ⲧⲉⲧⲣⲓ ⲛⲟⲩϩ

ⲣⲓ ⲕⲁ ⲟⲩⲙⲉ ⲙⲟⲧ-ⲗⲉⲧⲁ ϩⲛⲣⲱⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲉⲕϣⲁⲛⲕⲁ ⲣⲓ ⲙⲡⲣⲧⲥⲁⲣⲱⲕ ⲉⲃⲟⲗ ⲕⲁ ⲃⲟⲕ ⲉⲥⲱϣⲙⲟⲩⲣⲟⲉⲓⲥ ⲛⲧⲟ 20 ⲛⲥⲁⲣⲱⲙⲉⲟⲧⲕ ϫⲛⲛⲉⲩⲥ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣ

ⲁ ⲣⲙⲉⲕ ⲉⲃⲟⲗ ⲕⲁ ⲡⲣⲱⲙⲉ ⲉ

ⲧⲁⲣⲉⲕϭⲱ ϩⲛ ϭⲱϣⲧ ϩⲏⲧⲕ ⲛⲁⲡⲧⲃⲃⲟ ⲛⲧⲉ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣⲡⲉⲡⲛⲁ ⲉⲧⲟⲩ 25 ϭⲱϣⲧ ⲛⲥⲁ

ⲁⲁⲃ ⲉⲣϣⲃⲏⲣ ⲣⲱⲙⲉ ⲧⲁⲣⲉⲕⲉⲣⲟⲕ- ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲉⲧⲃⲉ ⲧⲉⲛ

ⲧⲉⲕⲣⲓ ⲡⲱⲧ ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ

ⲛⲥⲁⲡⲙⲉⲉⲩⲉ 30 ⲧⲉ ϥⲓ ϩⲁⲛⲉⲧⲉⲧⲟⲩⲁⲁⲃ ⲁⲩⲱ ⲛⲏⲩ ⲉϫⲱⲕ-ⲡⲙⲉⲉⲩⲉ ⲙⲡ ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ

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Naples National Library IB9 fo 52v

ⲉⲣ ⲟⲩⲕⲩⲣⲓⲁⲕⲏ ⲡⲥⲱⲧⲙ ⲛⲛⲉⲕϩⲁϩⲧⲏⲕ ϥⲓ ⲙⲁⲁϫⲉ-ϩⲁⲣⲟϥ ⲉⲧⲃⲉ ⲧⲉⲛ ϣⲱⲡⲉ ⲉⲕⲧⲁⲛ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ϩⲏⲩ ⲡⲁϣⲏ

ⲧⲉ- 5 ⲣⲉ ⲉⲕϣⲁⲛ

ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ

ⲉⲓ ⲉⲡⲧⲟⲟⲩ ⲉⲕ ⲙⲁⲣⲟⲩⲉⲣϩⲏⲩ

ϩⲓⲱⲱϥ ϥⲓ ϩⲁ ⲛⲁⲕ ⲧⲁⲣⲉⲕⲣⲟϥ ϣⲁⲛⲧⲉϥ ⲃⲱⲕ ⲉⲧⲉⲕⲣⲓ

ϭⲉⲛ ⲟⲩⲣⲓ ⲉⲧⲃⲉ 10 ⲉⲕⲙⲟⲧⲛ -ⲧⲉⲛⲧⲟⲗⲏ ⲙⲡ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲛⲟⲩⲧⲉ ⲁⲩⲱ ⲣⲓ ⲡⲁϣⲏⲣⲉⲡⲉⲧⲡⲏϩ ϣⲁ ⲕⲁ ⲡⲙⲉⲉⲩⲉ ⲙⲡⲣⲟⲕ ⲕⲁⲧⲁ ⲧⲉⲕ ⲛⲟⲩⲧⲉ ϩⲙⲡⲉⲕ

ϭⲟⲙ ⲁⲣⲓϥ ϫⲉ ⲛ 15 ϩⲏⲧ ⲛⲛⲁⲩ ⲛⲓⲙ

ⲧⲟⲕ ϩⲱⲱⲕ ⲉⲕ ⲛⲧⲉⲧⲉϥϩⲟⲧⲉϣⲁⲛⲃⲱⲕ ⲉⲩ ⲕⲱⲧⲉ ⲉⲣⲟⲕ-ⲧⲟⲟⲩ ⲕⲛⲁⲟⲩ ϫⲉ ϣⲁⲣⲉⲑⲟⲧⲉ

ⲱϣ ⲉⲧⲣⲉⲩϯ ⲧⲟ ⲙⲡⲛⲟⲩⲧⲉⲟⲧⲟⲩ ⲛⲙⲙⲁⲕ 20 ⲛⲟⲩϫⲉ ⲉⲃⲟⲗ ϩⲛ

ⲧⲉⲛⲧⲟⲗⲏ ⲅⲁⲣ ⲧⲉⲯⲩⲭⲏ ⲛⲛⲟ

ⲙⲡⲛⲟⲩⲧⲉ ⲧⲉ ⲃⲉ ⲛⲓⲙ ϩⲓⲧⲁⲧⲁⲓ ⲛⲁⲓeuroⲛⲉ ⲛⲉϩ ⲕⲟ ⲛⲓⲙ ϩⲓⲁⲛⲟⲃⲏⲩⲉ ⲛⲧⲣⲓ ⲡⲁ ⲙⲓⲁ ⲛⲓⲙ-ϣⲏⲣⲉ- 25 ⲡⲉⲛⲧⲁϥϫⲡⲟ

ⲉⲕⲛⲏⲩ ⲉⲃⲟⲗ ⲛⲁϥ ⲛⲑⲟⲧⲉ

ϩⲛⲧⲣⲓ ⲕⲁ ⲡⲉⲕ ⲙⲡⲛⲟⲩⲧⲉϩⲏⲧ ⲙⲙⲟⲕ ϫⲛ ⲁϥϫⲡⲟ ⲛⲁϥ ⲛⲛⲉⲕⲉⲛ ⲡϫⲟⲓ ⲭⲁⲣⲓⲥⲙⲁ ⲛⲓⲙ-ⲉⲃⲟⲗ ⲉϥⲟⲡⲧ ⲛⲅ 30 ⲡⲉⲧⲉⲟⲩⲉⲛⲧⲁ ϥϣⲟⲩⲟϥ ⲛⲅⲙⲟⲟ ⲙⲙⲁⲩ ⲛⲑⲟⲧⲉ

ϣⲉ ⲉⲧⲃⲉ ⲡⲛⲁⲩ ⲙⲡⲛⲟⲩⲧⲉ ⲟⲩⲛⲛⲛⲉⲕⲃⲁⲗ ⲙⲛ ⲧⲁϥ ⲙⲙⲁⲩ ⲛ

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Naples National Library IB9 fo 53r

Col A 33ndash4 ⲛⲧⲉϥϩⲟⲧⲉ] ⲙⲡⲉϥⲟⲩⲱϣ ⲙⲛⲧⲉϥϩⲟⲧⲉ B (the Qasr el-Wizz fragment) k Col B 14 ⲡⲉⲕϩⲏⲧ] ⲡⲉⲕϩⲱⲃ B k

ⲉϩⲉⲛⲁϩⲱⲱⲣ ⲙ ⲙⲛⲧⲣⲱⲙⲉ-ⲉⲩⲙⲉϩ ⲛⲁⲅⲁ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉⲡⲉⲟⲑⲟⲛ ⲛⲓⲙ ϫⲉ ⲟⲩ ⲉⲧϣⲟⲩϣⲁⲣⲉⲑⲟⲧⲉ ⲙⲡ ⲉⲓⲧ ϫⲛⲛⲉⲡⲛⲟⲩⲧⲉ ⲧⲟⲩϫⲉ 5 ⲛⲟⲩⲧⲉ ϫⲉⲉⲣⲉⲡⲣⲱⲙⲉ ⲉⲡ ⲛⲉⲕⲕⲉⲉⲥ ⲉⲃⲟⲗⲛⲟⲃⲉ- ⲡⲉⲕϩⲱⲃ ⲧⲏⲣϥⲁⲩⲱ ϩⲛⲑⲟⲧⲉ ⲁⲣⲓϥ ⲉⲧⲃⲉ ⲡⲙⲡⲛⲟⲩⲧⲉ ⲉⲣⲉ ⲛⲟⲩⲧⲉ-ⲟⲩⲟⲛ ⲛⲓⲙ ⲣⲓ 10 ⲛⲛⲟⲩⲁⲇⲓⲕⲟⲥ ⲅⲁⲣⲕⲉ ⲙⲙⲟⲟⲩ ⲉⲃⲟⲗ ⲁⲛ ⲡⲉ ⲡⲛⲟⲩⲧⲉⲉⲙⲡⲉⲑⲟⲟⲩ- ⲉⲧⲱⲱⲃⲉ ⲛⲁⲕⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ ⲕⲁⲧⲁ ⲡⲉⲕϩⲱⲃ-ⲣⲓ ⲕⲁ ⲧⲉⲕⲣⲓ ⲧⲃⲃⲉ ⲡⲉⲕϩⲏⲧⲥⲓⲥ ⲙⲡⲉⲕⲉⲙ 15 ⲡⲁϣⲏⲣⲉ ⲧⲁⲧⲟ ⲉⲃⲟⲗ ⲛⲅⲉⲣ ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱⲛⲉϩⲃⲏⲩⲉ ⲙ ⲧⲙ ⲉⲣⲟⲕ ϩⲛⲟⲩⲡⲱⲛϩ ⲙⲟⲣⲕ ϭⲉⲡⲏ-ⲛⲧⲉⲥⲃⲱ ⲉϫⲛ ⲧⲁϩⲟⲕ ⲉⲣⲁⲧⲕⲧⲉⲕϯⲡⲉ- 20 ⲛⲟⲩⲥⲱⲧⲡ ⲙⲡⲁⲩⲱ ⲉⲕⲉϩⲱⲙ ⲉ ⲛⲟⲩⲧⲉ-ϫⲛⲛⲉⲕϫⲓϫⲉ ⲙⲡⲉⲣⲕⲁⲧⲉⲭⲉϫⲉⲉⲩⲉ ⲉⲩⲟⲩ ⲙⲙⲟⲕ ⲙⲁⲩⲁⲱϣϥ - ⲁⲕ ⲛⲅϯ ⲛⲟⲩⲙⲡⲉⲣϣⲱⲡⲉ 25 ϩⲟⲟⲩ ⲛⲥⲁⲟⲩϩⲟⲛⲁⲧⲥⲃⲱ ⲡⲁ ⲟⲩ ⲛⲅϣⲱⲡⲉϣⲏⲣⲉ ⲁⲗⲗⲁ ⲛⲁⲙⲉⲗⲏⲥ ⲛⲧⲉⲁⲣⲓϩⲟⲧⲉ ϩⲏⲧϥ ⲡⲉⲕⲟⲩⲟⲉⲓϣⲙⲡⲛⲟⲩⲧⲉ ⲛⲅ ⲟⲩⲱ ⲛⲧⲟⲟⲧⲕ ϩⲁⲣⲉϩ ⲉⲛⲉϥⲉⲛ 30 ⲛⲅⲥⲟⲩⲉⲣ ⲡⲉϩⲟⲧⲟⲗⲏ- ⲟⲩ ⲛⲧⲁⲩϫⲡⲁϣⲏⲣⲉ ⲙⲡⲉⲣⲣ ⲡⲟⲕ-ϩⲙϩⲁⲗ ⲛⲧⲉϥ ϯϩⲱⲛ ⲉⲧⲟⲟⲧⲕϩⲟⲧⲉ ϩⲛⲟⲩⲉⲟⲟⲩ ⲡⲁϣⲏⲣⲉ ϫⲉ ⲙ

ALIN SUCIU654

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Naples National Library IB9 fo 53v

ⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲡⲓⲥⲧⲟⲥ ⲟⲩⲣⲱⲙⲉ ⲛⲅⲛⲁϯ ⲣⲱⲙⲉ ⲉⲣⲉⲡⲉϥ

ϩⲏⲩ ⲉⲣⲟϥ ⲁⲛ ϩⲱⲃ ϫⲟⲥⲉ ⲉ

ϫⲛⲛⲉⲕⲉⲓ ⲉ ⲡⲱⲕ ⲟⲩⲣⲱϫⲙⲡⲉⲕϩⲟ- 5 ⲙⲉ ⲙⲙⲁⲓⲛⲟⲩ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲧⲉ ⲟⲩⲣⲱⲙⲉ

ⲟⲩⲣⲉϥϭⲱⲛⲧ ⲛϥϭⲱϣⲧ ⲁⲛ ⲉ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲛⲁⲡⲉⲓⲙⲁ ϫⲉ

ⲣⲉϥⲕⲁⲧⲁⲗⲁ ⲛⲁⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲗⲉⲓ- 10 ⲡⲱⲣϫ ⲙⲡⲣⲱⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉ-ⲟⲩⲣⲉϥϯϩⲉ ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲣⲱⲙⲉ ⲉⲧⲃⲉ ⲛⲁ

ⲣⲉϥⲕⲱϩ ⲡⲉⲓⲙⲁ ϫⲉ ⲛⲁ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ 15 ⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲟⲩϩⲁϩ ⲛϣⲁϫⲉ ⲡⲱⲣϫ ⲙⲡⲣⲱⲧⲁⲣⲉⲕϣⲱⲡⲉ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉⲉⲕⲟ ⲛⲣⲙⲣⲁϣ ⲁⲣⲓϣⲃⲏⲣ ⲛⲧⲟϥ

ϫⲉ ⲛⲣⲙⲣⲁϣ ⲉⲩϩⲏⲕⲉ ⲙⲙⲁⲓⲛⲉⲧⲛⲁⲕⲗⲏⲣⲟ 20 ⲛⲟⲩⲧⲉ-ⲛⲟⲙⲉⲓ ⲙⲡⲕⲁϩ ⲟⲩϩⲏⲕⲉ ⲉϥⲑⲃ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲃⲓⲏⲩ-ϣⲧⲉⲣⲧⲓⲣ ⲟⲩϩⲏⲕⲉ ⲉⲙⲙⲁⲓ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ϣⲙⲙⲟ-ⲟⲩⲣⲱⲙⲉ ⲉϥⲟ ⲛ 25 ⲟⲩϩⲏⲕⲉ ⲉϥϩⲏⲕ

ϣⲃⲏⲣ ⲉⲩⲥϩⲓⲙⲉ ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ ϩⲛⲑⲟⲧⲉ ⲙⲡ

ⲟⲩⲇⲉ ⲙⲡⲉⲣⲕⲁ ⲛⲟⲩⲧⲉ-ⲙⲛⲧϣⲃⲏⲣ ⲛⲁⲕ ⲟⲩϩⲏⲕⲉ ⲉϥϥⲉⲓ

ⲙⲛⲟⲩⲥϩⲓⲙⲉ ⲥⲟⲥ -ⲙⲡⲉⲣⲙⲟⲟϣⲉ 30 ⲟⲩϩⲏⲕⲉ ⲉϥϭⲱϣⲧ

ⲙⲛⲟⲩⲕⲟⲩⲓ ⲉⲣⲟⲕ ⲉⲡⲛⲟⲩⲧⲉ ⲉⲟⲩⲛϫⲛⲛⲉⲕⲧⲁϩⲧ ⲟⲩϩⲁⲣⲉϩ ϩⲛⲧⲉϥ

ⲛⲅⲉⲓ ⲉⲡⲁϩⲟⲩ- ⲧⲁⲡⲣⲟ-ⲉⲕϣⲁⲛⲕⲁ ⲟⲩϣ ⲡⲁϣⲏⲣⲉ ⲁⲣⲓϣ

ⲃⲏⲣ ⲛⲁⲕ ⲕⲁⲁϥ 35 ⲃⲏⲣ ⲉⲣⲱⲙⲉ

Col A 26 ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ added later

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Naples National Library IB9 fo 54r

ⲛⲓⲙ ⲉϥⲉⲣϩⲟⲧⲉ ⲛⲁϥ ϫⲉ ⲛⲧⲟϥϩⲏⲧϥ ⲙⲡⲛⲟⲩ ⲡⲉⲧⲛⲁⲧⲁϫⲣⲉ

ⲧⲉ ⲁⲩⲱ ⲉϥϩⲁ ⲡⲉⲕϩⲏⲧ ⲛⲁϥ

ⲣⲉϩ ⲉⲛⲉϥⲉⲛ ⲛϥϫⲓ ϩⲗⲟϭⲧⲟⲗⲏ- 5 ⲛⲧⲉⲡⲉϥⲕⲱϩⲧ

ⲙⲡⲉⲣⲕⲁ ⲧⲉⲕ ϣⲱⲡⲉ ⲛϩⲏⲧⲕ ϩⲉⲗⲡⲓⲥ ϩⲛⲣⲱ ⲛϥⲣⲱⲕϩ ⲛⲛⲉⲕⲙⲉ ⲡⲁϣⲏⲣⲉ ⲉⲧ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ-ⲃⲉ ⲧⲙⲟⲧⲛⲉⲥ ⲙ ϭⲱϣⲧ ⲉⲡⲛⲟⲩ

ⲡⲉⲓⲙⲁ ⲧⲁⲣⲉⲕ 10 ⲧⲉ ⲡⲁϣⲏⲣⲉ ⲧⲁϭⲱ ⲉⲕⲟ ⲛⲣⲙϩⲉ- ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱ

ⲛⲉϫ ⲡⲉⲕⲣⲟⲟⲩϣ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲡϫⲟⲉⲓⲥ ⲧⲁ ⲥⲱⲧⲙ ⲛⲥⲁⲡⲛⲟⲩⲣⲉϥϥⲓ ⲣⲟⲟⲩϣ ⲧⲉ ⲡⲁϣⲏⲣⲉϩⲁⲣⲟⲕ- 15 ⲧⲁⲣⲉⲡⲛⲟⲩⲧⲉ

ⲕⲁ ⲧⲉⲕϩⲉⲗⲡⲓⲥ ⲥⲱⲧⲙ ⲉⲣⲟⲕ-ϩⲙⲡⲛⲟⲩⲧⲉ ⲡⲁ ⲡⲱⲧ ⲉϩⲟⲩⲛ ⲉⲣⲟϥϣⲏⲣⲉ ϫⲉ ⲛⲧⲟϥ ⲧⲁⲣⲉϥⲡⲱⲧ

ⲡⲉⲧⲛⲁⲙⲟⲟⲛⲉ ⲉϩⲟⲩⲛ ⲉⲣⲟⲕ ⲛϥⲙⲙⲟⲕ- 20 ⲧⲥⲁⲃⲟⲕ ⲉⲡⲉϥ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ ⲛⲟⲙⲟⲥ ⲛϥⲟⲩⲉⲉⲓⲥ ⲉⲣⲟⲕ ⲛⲉϩ ⲡⲉϥⲥⲟⲟⲩⲛ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁ ⲉⲣⲟⲕ ⲛϥϣⲱ

ⲥⲁⲛⲟⲩϣⲕ ⲡⲉ ⲛⲁⲕ ⲛϫⲁⲩ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲥⲕⲉ 25 ⲙⲟⲉⲓⲧ ⲥⲟⲩⲡⲁⲍⲉ ⲙⲙⲟⲕ ⲧⲉⲛ ⲡⲉⲕϩⲏⲧ ⲉ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲧⲁϫ ϩⲟⲩⲛ ⲉⲣⲟϥ ⲧⲁⲣⲉ ⲡⲉⲕϩⲏⲧ ⲣⲉϥⲙⲟⲟϣⲉ ⲛⲙ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁϫⲓ ⲙⲁⲕ ⲉϥⲥⲟⲩ

ⲙⲟⲉⲓⲧ ϩⲏⲧⲕ 30 ⲧⲱⲛ-ⲕⲁ ⲡⲛⲟⲩⲧⲉ ϣⲱⲡⲉ ⲉⲕⲁϣⲉ

ⲛⲁⲕ ⲛⲃⲟⲏ ⲉⲣⲟϥ ⲛⲧⲉⲩϣⲏ

ⲑⲟⲥ ⲡⲁϣⲏⲣⲉ ⲙⲛⲡⲉϩⲟⲟⲩ ϫⲉ ⲛⲛⲅϯ ⲕⲁⲣⲡⲟⲥ ⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ

ALIN SUCIU656

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Naples National Library IB9 fo 54v

ⲉⲓⲥ ⲉⲣⲟⲕ- ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲥⲁⲛⲟⲩϣⲕ ϩⲙⲡ ϩⲟϫϩⲉϫ ⲧⲁ

ϫⲟⲉⲓⲥ ϫⲉ ⲛⲧⲟϥ ⲣⲉⲕϣⲱⲡⲉ

ⲡⲉⲧⲛⲁϯ ⲛⲁⲕ ϩⲙⲡⲉⲙⲧⲟⲛ-ⲛⲛⲁⲓⲧⲏⲙⲁ 5 ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲙⲡⲉⲕϩⲏⲧ- ϩⲓⲥⲉ ⲧⲁⲣⲉⲕ

ⲉⲕϣⲁⲛⲁⲓⲧⲉⲓ ϣⲱⲡⲉ ϩⲙⲛⲟⲩϩⲱⲃ ⲛⲧⲟ ⲡⲉⲙⲧⲟⲛ ⲁⲩⲱⲟⲧϥ ⲙⲡⲛⲟⲩ ⲛⲛⲉⲕⲙⲉⲥⲧⲉ

ⲧⲉ ⲙⲡⲉⲣⲉⲓ ⲉⲡⲁ 10 ⲟⲩϩⲱⲃ ⲉϥϩⲟ

ϩⲟⲩ ϫⲉϣⲁⲣⲉ ⲥⲉ ϫⲉ ϩⲓⲧⲉⲛ

ⲡⲛⲟⲩⲧⲉ ϫⲉⲛⲧ ϩⲁϩ ⲛϩⲓⲥⲉ ⲉⲣⲉ

ⲡⲣⲱⲙⲉ ⲉⲛⲁⲩ ⲡⲣⲱⲙⲉ ⲛⲁ

ϫⲉ ϥⲛⲁϩⲩⲡⲟ ⲛⲟⲩϩⲙ -ⲙⲓⲛⲉ ⲁⲗⲗⲁ 15 ⲡⲁϣⲏⲣⲉ ⲉⲓϯ ⲥ

ϩⲙⲡⲉⲕϩⲏⲧ ⲃⲱ ⲛⲁⲕ ϩⲛⲛⲉⲧⲏⲣϥ ⲁⲓⲧⲉⲓ ⲁⲩⲱ ϩⲓⲟⲟⲩⲉ ⲙⲡⲱ

ⲕⲛⲁϫⲓ- ⲛⲁϩ ⲉⲓⲧⲁⲗⲟⲡⲁϣⲏⲣⲉ ⲉⲕϩⲙⲟ ⲙⲙⲟⲕ ⲉϩⲣⲁⲓ

ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ 20 ⲉϫⲛⲛⲉϩⲓⲟⲟⲩⲉ

ⲕⲁ ⲧⲡⲩⲗⲏ ⲉⲧ ⲉⲧⲥⲟⲩⲧⲱⲛ-ϭⲏⲩ ⲙⲡⲉⲕⲉⲙ ⲙⲡⲉⲣⲙⲟⲟϣⲉ

ⲧⲟ ⲉⲃⲟⲗ- ϩⲛⲟⲩϭⲱⲱⲙⲉⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲙⲟⲟϣⲉ

ⲧⲉⲕⲣⲓ ⲕⲁ ⲧⲉⲛ 25 ⲛⲧⲟϥ ⲉⲕⲥⲟⲩ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ⲧⲱⲛ ϩⲛϩⲱⲃ

ⲧⲉ ⲛⲧⲟⲟⲧⲕ - ⲛⲓⲙ-ⲉϣⲱⲡⲉ ⲉⲕ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛϣⲁⲛⲟⲩⲱϣ ⲥⲁϭⲓⲛⲉⲣϩⲱⲃ

ⲡⲁϣⲏⲣⲉ ⲕⲛⲁ 30 ⲛⲓⲙ-ϫⲓ ⲥⲃⲱ ⲉⲕ ⲙⲡⲉⲣϣⲱϣ

ϣⲁⲛⲙⲉⲣⲉ ⲥⲱ ⲙⲛⲧⲏⲩ ⲛⲓⲙ-ⲧⲙ ⲕⲛⲁϫⲓ- ϣⲱⲡⲉ ⲛⲧⲟϥ

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ⲉⲕⲧⲁϫⲣⲏⲩ ⲙⲁⲓⲛⲟⲩⲧⲉ ⲧⲏ

ⲉϫⲛⲛⲉⲧⲥⲏϩ ⲣⲟⲩ-ⲁⲩⲱ ⲡⲛⲟⲙⲟⲥ ϫⲓ ϭⲉ ⲛⲁⲕ ⲛⲇⲁⲩ

ⲙⲡⲛⲟⲩⲧⲉ ⲕⲁ ⲉⲓⲇ ⲉϥⲱϣ

ⲁϥ ϩⲙⲡⲉⲕ 5 ⲉⲃⲟⲗ ⲉⲣⲉⲥⲁⲟⲩⲗ

ϩⲏⲧ ⲛⲛⲁⲩ ⲡⲏⲧ ⲛⲥⲱϥⲛⲓⲙ- ϫⲉ ⲁⲛⲅ ⲟⲩⲟⲩϩⲟⲣ

ⲥⲱⲧⲙ ⲇⲁⲇ ⲉϥⲙⲟⲟⲩⲧ ⲁⲩⲱⲉϥⲱϣ ⲉⲃⲟⲗ ⲁⲛⲅ ⲟⲩⲡⲏⲓ ⲛⲟⲩ

ⲉϥϫⲱ ⲙⲙⲟⲥ 10 ⲱⲧ-ϫⲉ ⲛⲥⲁⲃⲏⲗ ϫⲉ ⲛⲁⲓ ϭⲉ ⲧⲏⲣⲟⲩ ⲡⲁ

ⲡⲉⲕⲛⲟⲙⲟⲥϣⲟ ϣⲏⲣⲉ ⲁⲓϫⲟⲟⲩ

ⲟⲡ ⲛⲁⲓ ⲙⲙⲉⲗⲉ ⲉⲧⲃⲉ ⲡⲉⲑⲃⲃⲓⲟ-ⲧⲏ ⲛⲉⲓⲛⲁⲧⲁ ϫⲓ ⲇⲁⲩⲉⲓⲇ ⲛⲁⲕ

ⲕⲟ ⲡⲉ ϩⲙⲡⲁⲑⲃ 15 ⲟⲛ ⲛⲥⲙⲟⲧ ⲉⲣⲉ

ⲃⲓⲟ- ⲛⲉϥϫⲁϫⲉ ⲡⲏⲧ

ⲁⲩⲱ ⲟⲛ ϫⲉ ϯⲛⲁ ⲛⲥⲱϥ ⲉϥⲱϣ

ⲧⲉⲗⲏⲗ ⲉϫⲙ ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ

ⲡⲉⲕϣⲁϫⲉ ⲛⲑⲉ ⲡⲱⲧ ⲛⲥⲁⲛⲁⲙⲡⲉⲛⲧⲁϥϭⲛ 20 ϫⲁϫⲉ ⲛⲧⲁⲧⲁ

ϩⲁϩ ⲛϣⲱⲗ ϩⲟⲟⲩ ⲁⲩⲱ ⲛ

ⲁⲩⲱ ⲙⲁⲣⲉⲡ ⲛⲁⲕⲧⲟⲓ ⲙⲡⲟⲩϣⲁϫⲉ ⲙⲡⲛⲟⲩ ⲱϫⲉⲛ-ⲧⲉ ϩⲗⲟϭ ϩⲛⲧⲉⲕ ⲇⲁⲩⲉⲓⲇ ⲙⲉⲛ ⲥⲱ

ⲧⲁⲡⲣⲟ ⲛⲑⲉ ⲛ 25 ⲙⲁⲧⲓⲕⲟⲥ ⲉϥ

ⲇⲁⲩⲉⲓⲇ ϫⲉ ⲁ ⲙⲓϣⲉ ⲟⲩⲃⲉ ⲛ

ⲛⲉⲕϣⲁϫⲉ ϩ ϫⲓϫⲉⲉⲩⲉ ⲉⲧⲟⲩ

ⲗⲟϭ ϩⲛⲧⲁϣⲟⲩ ⲟⲛϩ ⲉⲃⲟⲗ ⲉϥⲱⲃⲉ ⲉϩⲟⲩⲉ ⲑⲁⲣⲉⲓ ⲙⲡⲛⲟⲩ

ⲉⲟⲩⲉⲃⲓⲱ ϩⲛ 30 ⲧⲉ ⲉϥⲙⲓϣⲉ ⲉ

ⲣⲱⲓ- ϫⲱϥ ⲉⲧⲃⲉ ⲧⲉϥ

ⲇⲁⲩⲉⲓⲇ ⲅⲁⲣ ⲉϥ ⲡⲣⲟϩⲁⲓⲣⲉⲥⲓⲥ

ϣⲟⲟⲡ ⲙⲡⲣⲟ ⲉⲧⲉ ⲟⲩⲉⲛⲧⲁϥⲥ

ⲥⲱⲡⲟⲛ ⲛⲙ

ALIN SUCIU658

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ⲉϩⲟⲩⲛ ⲉⲣⲟϥ- ⲧⲏⲣⲥ ⲙⲡϫⲁϫⲉⲛⲧⲟⲕ ϭⲉ ϩⲱ ⲛⲧⲉⲧⲉⲙⲗⲁⲁⲩ

ⲱⲕ ⲱ ⲡⲁ ϫⲓ ⲧⲏⲩⲧⲛ ⲛ

ϣⲏⲣⲉ ⲁⲣⲓϫⲁⲣ ϭⲟⲛⲥ -ϩⲏⲧ ⲛⲅⲱϣ 5 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ ⲟⲥ ϫⲉ ⲛⲧⲁϥϯ

ⲡⲱⲧ ⲛⲥⲁⲛⲁ ϭⲟⲙ ⲛⲛⲁⲡⲟⲥϫⲁϫⲉ ⲧⲁⲧⲁϩⲟ ⲧⲟⲗⲟⲥ ⲙⲙⲁⲧⲉ-ⲟⲩ ⲉⲧⲉ ⲙⲙⲉⲉⲩⲉ ⲡⲥⲱⲧⲏⲣ ⲱϣ

ⲛⲉⲉⲑⲟⲟⲩ ⲉⲧϯ 10 ⲉⲃⲟⲗ ϫⲉ ⲡⲉϯϫⲱ

ⲛⲙⲙⲁⲕ ⲁⲩⲱ ⲙⲙⲟϥ ⲛⲏⲧⲛ

ⲛⲛⲁⲕⲧⲟⲓ ⲙ ϯϫⲱ ⲙⲙⲟϥ ⲛⲟⲩ

ⲡⲟⲩⲱϫⲉⲛ ⲟⲛ ⲛⲓⲙ ϫⲉ ⲣⲟ

ϯⲛⲁⲗⲟϫϩⲟⲩ ⲛⲥⲉ ⲉⲓⲥ-ⲧⲙⲉϣϭⲙϭⲟⲙ 15 ⲏ ⲛⲅϫⲓ ⲛⲁⲕ ⲛⲧ

ⲉⲁϩⲉⲣⲁⲧⲟⲩ ⲥⲉ ⲙⲛⲧϫⲱⲱⲣⲉ

ⲛⲁϩⲉ ϩⲁⲣⲁⲧⲟⲩ ⲛ ⲓⲏⲥⲟⲩ ⲡϣⲏ

ⲛⲛⲁⲟⲩⲉⲣⲏⲧⲉ- ⲣⲉ ⲛⲛⲁⲩⲏ ⲡϫⲉ ⲁⲕⲙⲟⲣⲧ ⲛⲟⲩ ϫⲱⲱⲣⲉ ϩⲙⲡϭⲟⲙ ⲉⲡⲡⲟⲗⲉ 20 ⲡⲟⲗⲉⲙⲟⲥ ⲉϥ

ⲙⲟⲥ ⲉⲃⲟⲗ ϫⲉ ⲡ ⲥⲉⲣⲉⲙⲗⲁϩ ⲉⲃⲟⲗ

ⲛⲟⲩⲧⲉ ⲡⲉⲧϯ ⲙⲛⲡⲁⲙⲁⲗⲏⲕϭⲟⲙ ⲉⲡⲣⲱⲙⲉ ⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗⲉⲧⲟⲩⲏϩ ⲛⲥⲱϥ ϫⲉ ϩⲛⲧⲉⲩⲛⲟⲩ

ⲉϥⲙⲓϣⲉ ⲙⲛ 25 ⲛⲧⲁϥϫⲣⲟ ⲉⲡⲁ

ⲛⲉⲧⲙⲓϣⲉ ⲛⲙ ⲙⲁⲗⲏⲕ ϩⲓⲧⲙ

ⲙⲁϥ- ⲡⲡⲱⲣϣ ⲉⲃⲟⲗ

ⲁϥϫⲟⲟⲥ ⲅⲁⲣ ⲛⲛⲉ ⲛⲉⲛϭⲓϫ ⲙⲙⲱⲧⲟⲩⲏϩ ⲛⲥⲱϥ ⲩⲥⲏⲥ-ϫⲉ ⲁⲓϯ ⲧⲉⲝⲟⲩ 30 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲥⲓⲁ ⲛⲏⲧⲛ ⲉ ⲟⲟⲥ ϫⲉ ⲓⲏⲥⲟⲩ

ϩⲱⲙ ⲉϫⲛⲛϩⲟϥ ⲟⲩⲡⲣⲟⲫⲏ

ⲙⲛⲛⲟⲩⲟⲟϩⲉ ⲧⲏⲥ ⲡⲉ-ⲁⲩⲱ ⲉϫⲛⲧϭⲟⲙ ⲁⲗⲗⲁ ϯⲥⲱⲧⲙ

659THE SERMO ASCETICUS

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Naples National Library IB9 fo 56r

ⲓⲁ

ⲉⲧⲉⲅⲣⲁⲫⲏ ⲉ ϭⲱⲃ ⲁⲗⲗⲁ ⲛϭⲟⲙⲥⲱϣ ⲉⲃⲟⲗ ϫⲉ ⲛ ϩⲓⲁⲅⲁⲡⲏ-ⲧⲁⲩⲕⲉⲧⲧⲏⲩ ⲙⲡⲣⲧⲣⲉⲛϭⲉⲛ

ⲧⲛ ⲉϩⲣⲁⲓ ⲉϫⲛⲧ ⲧⲥ ⲡⲁϣⲏⲣⲉ ⲉⲩ

ⲥⲛⲧⲉ ⲛⲛⲁⲡⲟⲥ 5 ⲧⲥⲁⲃⲟ ⲙⲙⲟⲕ ⲉ

ⲧⲱⲗⲟⲥ ⲙⲛⲛⲉⲡ ⲙⲓϣⲉ ⲉⲕⲙⲟⲩⲣⲣⲟⲫⲏⲧⲏⲥ- ⲙⲡⲇⲓⲁⲃⲟⲗⲟⲥ

ⲛⲧⲟⲕ ϩⲱⲱⲕ ⲉⲛⲉⲕⲟⲩⲉⲣⲏⲧⲉ

ⲡⲁϣⲏⲣⲉ ϩⲓⲧⲙ ⲙⲁⲩⲁⲁⲕ ⲉⲕⲡⲡⲱⲣϣ ⲉⲃⲟⲗ 10 ⲧⲱⲃϩ ϫltⲉgt ⲙⲡⲉⲣⲛⲛⲉⲕϭⲓϫ ⲉⲕⲉ ϫⲓⲧⲛ ⲉϩⲟⲩⲛ ⲉ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ ⲡⲓⲣⲁⲥⲙⲟⲥ ⲉⲕⲙⲁⲕ- ⲙⲟⲩⲣⲉ ⲉⲙⲡⲓ

ⲉⲕϣⲁⲛⲣϩⲟⲧⲉ ⲣⲁⲥⲙⲟⲥ ⲉⲣⲟⲕ

ϩⲏⲧϥ ⲙⲡⲛⲟⲩ 15 ⲙⲁⲩⲁⲁⲕ-ⲧⲉ ⲉⲕⲉⲉⲓ ⲉⲃⲟⲗ ⲟⲩⲛ ϩⲛϩⲃⲏⲩⲉⲉⲙⲓϣⲉ ⲙⲛⲛⲉⲕ ⲅⲁⲣ ⲉⲣⲉⲡⲣⲱⲙⲉ

ϫⲁϫⲉ ϩⲛⲟⲩϩⲓⲏ ϯ ⲙⲙⲟϥ ⲉⲣⲟⲟⲩⲉⲩⲉϭⲱⲧⲡ ϩⲁ ⲉϥⲙⲟⲩⲣ ⲙⲡⲇⲓⲁ

ⲧⲉⲕϩⲏ ⲛⲥⲁϣϥ 20 ⲃⲟⲗⲟⲥ ⲉⲣⲟϥ ⲙⲁⲩ

ⲛϩⲓⲏ- ⲁⲁϥ-ⲛⲉⲕϫⲁϫⲉ ⲉⲧϯ ⲟⲩⲥⲁ ⲛⲕⲟⲧⲥ ⲅⲁⲣ

ⲛⲙⲙⲁⲕ ⲛⲉ ⲙ ⲡⲉ ⲡⲇⲓⲁⲃⲟⲗⲟⲥⲙⲉⲉⲩⲉ ⲉⲧϯ ⲛⲙ ϣⲁϥⲉⲛ ϩⲉⲛϩ

ⲙⲁⲕ- 25 ⲃⲏⲩⲉ ⲅⲁⲣ ⲛⲁⲅⲁⲁⲓϯ ϭⲉ ⲛⲁⲕ ⲡⲁ ⲡⲏ ⲙⲡⲣⲱⲙⲉ

ϣⲏⲣⲉ ⲛⲟⲩϭⲟⲙ ϣⲁⲛⲧⲉϥⲉⲛⲧϥ

ⲉⲃⲟⲗ ϩⲓⲧⲙⲡ ⲉⲧϭⲟⲣϭⲥ ϩⲉⲛⲛⲟⲩⲧⲉ ⲧⲁⲣⲉⲕ ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ 30 ϣⲛϩⲧⲏϥ ⲛⲙⲁⲕ ⲧⲏⲣⲟⲩ- ⲛⲟⲩϫ ⲛϥⲧⲉϩⲛⲧⲁⲡⲛⲟⲩⲧⲉ ⲅⲁⲣ ⲡⲉⲕⲟⲩⲱϣ

ϯ ⲛⲁⲛ ⲁⲛ ⲛⲟⲩ ⲙⲛⲧⲁⲅⲁⲡⲏⲡⲛⲁ ⲙ ⲙⲛⲧ

ALIN SUCIU660

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Naples National Library IB9 fo 56v

ⲓⲃ

ⲛϥⲧⲱϩ ⲙ ⲉⲓⲧⲁ ⲉⲕϩⲙⲟⲟⲥ

ⲡⲉⲧⲥⲁϣⲉ ⲙⲛ ϩⲛⲧⲙⲏⲧⲉ ⲛ

ⲡⲉⲧϩⲟⲗϭ - ϩⲛⲣⲱⲙⲉ ϥⲓⲧⲱⲃϩ ϭⲉ ⲙⲡ ⲡⲉⲕⲣⲟⲟⲩϣ

ⲛⲟⲩⲧⲉ ⲡⲁϣⲏ 5 ⲙⲁⲩⲁⲁⲕ ⲉⲕⲣⲉ ϫⲛⲛⲉⲕⲉⲓ ϣⲁⲛⲛⲁⲩ ⲉϩⲱⲃ

ⲉⲛⲉϥϩⲁϭⲉ- ⲛⲓⲙ ⲙⲟϣⲧⲕⲉⲩⲉⲣϩⲁⲗ ⲅⲁⲣ ⲙⲡ ϫⲉ ⲉⲛⲉⲁⲕⲉⲛ

ⲣⲉϥϣⲙϣⲉ ⲡϫⲏ ⲉⲃⲟⲗ ϩⲙ

ⲛⲟⲩⲧⲉ ϩⲛϩⲉⲛ 10 ⲡⲉⲕⲃⲁⲗ-ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ ⲁⲩⲱ ⲙⲡⲣϫⲓ ⲗⲁ

ⲛⲟⲩⲧⲉ- ⲁⲩ ⲛϣⲁϫⲉ ⲛⲧⲉ

ⲛⲑⲉ ⲛⲁⲇⲁⲙ ⲗⲁⲁⲩ ⲉϩⲟⲩⲛ ⲉ

ⲛⲧⲁⲩⲉⲣ ⲣⲱⲙⲉ ⲉⲙϩⲁⲗ ⲙⲙⲟϥ ϩⲛ 15 ⲡⲉⲛⲉⲕⲃⲁⲗ ⲛⲁⲩ

ⲟⲩⲥⲙⲏ ⲙ ⲙⲛⲧ ⲉⲣⲟϥ ⲛⲧⲉⲛⲉⲕⲛⲟⲩⲧⲉ ⲁϥ ⲙⲁⲁϫⲉ ⲥⲟⲧⲙⲟⲩⲧⲉϩ ⲡⲉⲧϩⲟⲗϭ ⲛⲅϥⲓ ⲙⲡⲉϥⲛⲟ

ⲙⲛⲡⲉⲧⲥⲁϣⲉ- ⲃⲉ ⲛⲅⲧⲁⲗⲟϥ ⲉ

ⲣⲟⲉⲓⲥ ϭⲉ ϩⲱⲱⲕ 20 ϫⲱⲕ-ⲉⲧⲉⲙϯϩⲓⲛⲏⲃ ⲉⲧⲃⲉ ⲡϣⲁϫⲉ

ⲛⲛⲉⲕⲃⲁⲗ ⲣⲉⲕ ⲉⲧⲥⲏϩ ϫⲉ ⲉⲧⲉ

ⲣⲓⲕⲉ ⲛⲛⲉⲕⲃⲟⲩ ⲧⲛⲟ ⲛϩⲏⲏⲃⲉ

ϩⲉ ϫⲉ ⲉⲕⲉⲉⲣ ⲉϫⲛⲛⲉⲛⲟⲃⲉ ⲛ

ⲃⲟⲗ ⲛⲑⲉ ⲛⲟⲩ 25 ⲛⲉⲧϩⲓⲧⲟⲩⲱ

ϭⲁϩⲥⲉ ⲉⲃⲟⲗ ϩⲛⲟⲩ ⲧⲉⲛ ⲉⲧⲉⲧⲛϩⲁϭⲉ ⲁⲩⲱ ⲛ ⲱⲡ ⲙⲡⲉⲩϣⲱ

ⲑⲉ ⲛⲟⲩϩⲁⲗⲏⲧ ⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛⲉⲃⲟⲗ ϩⲛⲟⲩⲡⲁϣ- ⲛⲉ ⲉⲕϣⲁⲛ

ϩⲉⲛϩⲁⲣⲉϩ ⲛⲓⲙ 30 ⲱⲡ ⲙⲡϣⲱⲱⲧ

ϩⲁⲣⲉϩ ⲉⲡⲉⲕ ⲙⲡⲉⲧϩⲓⲧⲟⲩϩⲏⲧ ϩⲛϩⲓⲟ ⲱⲕ ϫⲉ ⲛⲟⲩⲕ

ⲟⲩⲉ ⲅⲁⲣ ⲛⲱⲛϩ ⲛⲉ ⲙⲉⲕⲕⲣⲓⲛⲉⲛⲉ ⲉⲃⲟⲗ ϩⲛⲛⲁⲓ- ⲛⲗⲁⲁⲩ ⲙⲉⲕ

661THE SERMO ASCETICUS

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Venice Marciana 192 fo 100r

ⲓⲅ

ϫⲓⲥⲉ ⲛϩⲏⲧ ⲉϫⲉⲛ ϩⲙⲡⲉⲕⲥⲙⲟⲧⲗⲁⲁⲩ ⲁⲗⲗⲁ ⲉⲣⲉⲡⲉⲕϩⲏⲧ

ϣⲁⲕϥⲓ ϩⲁϩⲱⲃ ⲟ ⲛⲑⲉ ⲛⲟⲩⲕⲱϩⲧ

ⲛⲓⲙ ⲉⲧⲃⲉ ⲧⲁ ⲉϩⲟⲩⲛ ⲉⲡⲛⲟ

ⲅⲁⲡⲏ ⲙⲡⲛⲟⲩ 5 ⲃⲉ-ⲧⲉ- ⲙⲡⲉⲣϣⲱⲡⲉ ⲉⲕ

ϣⲱⲡⲉ ⲛⲭⲣⲏⲥ ⲃⲏⲗ ⲉⲃⲟⲗ ϩⲙⲧⲟⲥ ⲡⲁϣⲏ ⲡⲉⲕϩⲏⲧ ϣⲱ

ⲣⲉ ϫⲉ ⲛⲉⲧⲟ ⲛ ⲡⲉ ⲛⲧⲟϥ ⲉⲕ

ⲭⲣⲏⲥⲧⲟⲥ ⲛⲉⲧ 10 ⲧⲟⲣϩ ϩⲛϩⲱⲃ

ⲛⲁⲟⲩⲱϩ ϩⲓϫⲙ ⲛⲓⲙ-ⲡⲕⲁϩ ⲁⲩⲱ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕϩⲏⲧ

ⲛⲃⲁⲗϩⲏⲧ ⲛⲉⲧ ⲉⲉⲣϫⲟⲉⲓⲥ ⲉⲣⲟⲕⲛⲁϣⲱϫⲡ ϩⲓ ⲁⲗⲗⲁ ⲁⲣⲓϫⲟⲉⲓⲥ

ϫⲱϥ- 15 ⲛⲧⲟϥ ⲉⲡⲉⲕ

ⲁⲩⲱ ϫⲉ ⲧⲁⲅⲁⲡⲏ ϩⲏⲧ-ϣⲁⲥⲉⲣⲭⲣⲏⲥ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛ

ⲧⲟⲥ ⲉϥϫⲱ ⲙ ⲥⲁⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲟⲥ ϫⲉ ⲉⲕϣⲁⲛ ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ 20 ϩⲏⲧ ⲟⲩⲁϩϥ ⲛ

ⲁⲣⲓⲭⲣⲏⲥⲧⲟⲥ ⲥⲱⲕ-ϩⲓⲃⲁⲗϩⲏⲧ ⲧⲁ ⲙⲡⲉⲣⲥⲱⲧⲙ ⲛⲥⲁⲣⲉⲕϩⲉ ⲉⲡⲉⲟⲟⲩ ⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲡⲛⲟⲩⲧⲉ- ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲙⲡⲉⲣϣⲱⲡⲉ ⲛⲑⲉ 25 ϩⲏⲧ ⲛⲧⲟϥ ⲥⲱ

ⲛⲛⲉⲓϣⲟⲛⲧⲉ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲧⲣⲏⲧ ϩⲓϫⲛⲛ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕ

ⲧⲟⲟⲩ ⲉⲧⲉ ⲡⲛⲟⲩ ϩⲏⲧ ⲉⲉⲣⲛⲟⲩⲧⲉ

ⲧⲉ ⲡⲉϣⲱⲡⲉ ⲛⲁⲕ ⲁⲗⲗⲁⲛⲧⲟϥ ⲛⲑⲉ ⲛⲟⲩ 30 ⲙⲁⲣⲉⲡⲉⲕϩⲏⲧ

ⲕⲁϣ ⲉϥⲣⲏⲧ ϩⲓ ⲛⲧⲟϥ ⲥⲱⲧⲙϫⲛⲟⲩⲙⲟⲟⲩ ⲉⲧⲉ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ-ⲡⲛⲟⲩⲛ ⲡⲉ ⲕⲟⲩⲱϣ ⲉⲥⲱⲧⲙ

ϣⲱⲡⲉ ⲉⲕⲙⲟⲧⲛ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ

ALIN SUCIU662

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Venice Marciana 192 fo 100v

ⲓⲇ ⲓⲁ

ⲡⲁϣⲏⲣⲉ ⲛⲅ ⲉⲡϫⲓⲛϫⲏ-ⲛⲁⲟⲩⲱϣ ⲁⲛ ⲁⲩⲱ ⲟⲛ ϫⲉ ⲁⲛltⲁgt

ⲉⲥⲱⲧⲙ ⲛⲥⲁ ⲁⲛⲟⲙⲓⲁ ϫⲓⲥⲉ

ⲛⲉⲕⲟⲩⲱϣ ⲉⲧⲁⲁⲡⲉ ⲁⲩϩⲛⲅⲥⲱⲧⲙ ⲛⲥⲁ 5 ⲣⲟϣ ⲉϫⲟⲓ ⲛ

ⲡⲛⲟⲩⲧⲉ- ⲑⲉ ⲛⲟⲩⲉⲧⲡⲱ

ⲡⲟⲩⲱϣ ⲙⲡⲛⲟⲩ ⲉⲥϩⲟⲣϣ -ⲧⲉ ⲡⲉ ϩⲁⲣⲉϩ ⲉ ⲧⲉⲛⲛⲁⲩ ⲅⲁⲣ ϫⲉ

ⲛⲉϥⲉⲛⲧⲟⲗⲏ ⲉⲣϣⲁⲛⲡⲣⲱ

ⲉⲕϣⲁⲛϩⲁⲣⲉϩ 10 ⲙⲉ ⲧⲟϭϥ ⲉⲡⲛⲟⲩ

ⲅⲁⲣ ⲉⲛⲉϥⲉⲛⲧⲟ ⲧⲉ ϣⲁϥⲗⲟ ⲉϥ

ⲗⲏ ⲕⲛⲁϣⲱ ϩⲟⲣϣ ⲛⲛⲟⲃⲉⲡⲉ ⲉⲟⲩⲉⲛϭⲟⲙ ϣⲁⲣⲉⲡϣⲁϫⲉ

ⲙⲙⲟⲕ ϩⲛⲛⲉⲕ ⲙⲡⲥⲱⲧⲏⲣ

ϩⲃⲏⲩⲉ ⲧⲏⲣⲟⲩ 15 ϫⲱⲕ ⲉⲃⲟⲗ ⲉ

ⲁⲩⲱ ⲡⲉⲕϩⲱⲃ ϫⲱϥ ϫⲉ ⲉⲧⲉ

ⲛⲁϣⲱⲡⲉ ⲛ ⲧⲛϣⲁⲛϭⲱ ϩⲙ

ⲥⲱⲧⲡ ϫⲉ ⲛⲉϥ ⲡⲁϣⲁϫⲉ ⲧⲉⲉⲛⲧⲟⲗⲏ ⲛⲥⲉ ⲧⲛⲛⲁⲥⲟⲩⲉⲛ ⲧ

ϩⲟⲣϣ ⲁⲛ- 20 ⲙⲉ ⲁⲩⲱ ⲧⲙⲉ

ⲉϥⲱϣ ⲉⲃⲟⲗ ⲟⲛ ⲛⲁⲉⲣⲧⲏⲩⲧⲛ

ϫⲉ ⲁⲙⲏⲓⲧⲛ ϣⲁ ⲛⲣⲙϩⲉ-ⲣⲟⲓeuroⲟⲩⲟⲛ ⲛⲓⲙ ⲉϥϫⲱ ⲙⲙⲟⲥ

ⲉⲧϩⲟⲥⲉ ⲁⲩⲱ ⲉ ϫⲉ ⲡⲛⲟⲩⲧⲉ ⲛⲁ

ⲧⲟⲧⲡ ⲁⲩⲱ 25 ⲉⲣⲧⲏⲩⲧⲛ ⲛⲁⲛⲟⲕ ϯⲛⲁϯ ⲉⲙ ⲣⲙϩⲉ ⲉⲛⲉⲧⲛ

ⲧⲟⲛ ⲛⲏⲧⲛ - ⲛⲟⲃⲉ ⲉⲃⲟⲗⲁⲩⲱ ⲟⲛ ϥⲱϣ ϫⲉ ⲡⲛⲟⲩⲧⲉ

ⲉⲃⲟⲗ ⲟⲩⲃⲉ ϩⲟⲓⲛⲉ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲡ

ⲉⲩϩⲟⲥⲉ ⲉⲡϫⲓⲛ 30 ⲣⲱⲙⲉ-ϫⲏ ⲛⲑⲉ ⲉⲧ ⲉⲃⲟⲗ ϫⲉ ϥⲥⲏϩ ϫⲉ

ⲥⲏϩ ϫⲉ ⲁϩⲣⲟⲟⲩ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲛⲛⲉⲧϩⲟⲥⲉ ⲥⲉϩⲟⲥⲉ ⲛⲉⲧⲟⲩⲧⲃⲃⲟ

663THE SERMO ASCETICUS

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Oxford Bodleian Library MS Copt F 157(P)r

TRANSLATION

[A] Unknown number of lines missing

7 [ ] and do not quarrel about anything10 [Do] not be hard [so that] you do not die before

your [time]54

11 [Do not] be O [my] son [ ]

Unknown number of lines missing21 [ ] [run immediately from] all [these things] [Do not] be

[ ] O my [son] but be [meek] for the [meek will] inheritthe earth55

Unknown number of lines missing23 [ ] and [the] Devil [will not have] power [over you] Be

[calm] and humble with all people

[A] BnF Copte 1321 fo 87r + BnF Copte 1332 frag 42Cv

c20 lines missing c20 lines missing[ ] [ ] [ⲁⲩⲱ ⲛϩⲟⲙⲟⲟⲩ][ⲕ]ⲁ ⲣⲡⲟⲥ ϥ [ⲛⲁⲧ] ⲥⲓⲟⲛ [ ⲧⲉⲛⲟⲩ]ⲃⲃⲟϥ- ⲁⲩⲱ [ⲛⲟⲩⲟⲉⲓϣ]ⲁ [ⲅ]ⲱⲛⲓⲍⲉ ϭ [ⲉ] ⲡⲁ ⲛⲓⲙ[ ϣⲁⲉⲛⲉϩ]ϣⲏⲣⲉ ⲧⲁⲣⲉⲕ ⲛⲉⲛ[ⲉϩ ϩⲁ]ϭⲱ ϩⲛⲛⲁⲡⲧⲃ ⲙⲏ [ⲛ-]ⲃⲟ ⲧⲏⲣⲟⲩ ⲉⲓⲧⲉ ϩⲛⲛⲉⲕⲃⲁⲗⲉⲓⲧⲉ ϩⲙⲡⲉⲕ

ϩⲏⲧ ⲧⲁⲣⲉⲕⲉⲓ[ⲉⲧ]ⲉ ⲕⲁⲣⲭⲏⲛⲑⲉ ⲛⲛⲉⲓⲕⲟⲩⲓ

ⲛϣⲏⲣⲉ ⲛⲧⲁmargin

54 Eccles 71755 Matt 55

ALIN SUCIU664

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24 Look at [your] teacher how [he] walked [in] humbleness[setting] for us [a model] so that [ ]56

[B] Unknown number of lines missing28 [Look at] Isaiah [crying] out and [saying] lsquo[Our] entire

righteousness is like [a] menstrual ragrsquo57 [before] you29 [And our] Lord [instructed] those [who followed] him lsquoIf

you [do] every[thing] that [has been] ordered [to you] [ ]58

Unknown number of lines missing29a Look at the tax collector my [son] whom God praised for

his humbleness31 Walk in poverty my [son] for [the] poverty [humbles] the

person59 Do not [ ] [ ] according to the [commandment] of[Christ] so that you [devote yourself to] God [and] God [ ] you

32 Devote yourself to [God] [ ] his sweetness and you will[know his] wish

One leaf missing[C] 38 [Sitting] in your cell be like a master-pilot who steers

his ship60 observing the wind from which side it comes to youwhether comes the good wind or comes the bad wind Be strongin the battle and cry out lsquoArise north wind and come southwind and blow in my garden so that my spices give scentrsquo61

39 Sitting in your cell my son do not be like a judge40 Do not weary of praying and you will be heard41 While you are in a labour look for rest42 My son give yourself to God with all your strength so that

he fights for you62 protects you gives you power and fights withthose who fight against you For you shall not be able to do any-thing apart from God but if the person supplicates God thenGod gives him power watches him fills him with wisdom andunderstanding and leads him with his counsel63

[B] BnF Copte 1321 fo 87v + BnF Copte 1332 frag 42Cr

[C] Venice Marciana 192 fo 99r (p 1)

56 1 Pet 22157 Isa 64558 Luke 171059 Prov 10460 Cf 4 Macc 7161 S of S 41662 Cf Exod 141463 Cf Ps 7224

665THE SERMO ASCETICUS

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43 Sitting in your cell do not be wandering forth Pay atten-tion [D] how you sit Do not become like a beast that hastens afterthe person but rather be the person who drives the beast Sittingin your cell have a guard to you Do not have the body in the cellwhile your heart is in Egypt but make your body a temple ofGod64 and strengthen your thoughts so that you obtain for your-self the stable thought

43a Sitting in your cell do not let your mind exalt with you orexalt yourself by the deliberation of your mind65 or praise your-self alone for God detests those who praise themselves alone66

but he looks upon the prayer of those who are humble67 Sittingin your cell do not have any fetters It is sufficient (to do) foreach day its works68 so that you remain calm Guard yourself notto commit sin Sitting in your cell persist in your prayers fastsand the fight of your heart so that you abide in the things that be-long to the purity of the heart for without peace and holiness [E]no one will see God69

44 Sitting in your cell if a brother brings reports against youdo not let your heart be concerned with them so that you remaincalm and your heart remains quiet for many are the thoughts ofthe cell

45 Sitting in the cell keep recitation in your mouth If youstop put a guard to you or else you are led astray so that you re-main in the pure things and the Holy Spirit befriends you Sittingin your cell seek after the blameless thought and the thought ofGod makes him a member of your household so that he over-comes all the thoughts that fight against you For the thought ofGod which is the reason is the king of the passions70

46 Sitting in your cell fight against yourself so that you obtainthe grace of the cell for the cell has grace

[D] Venice Marciana 192 fo 99v (p 2)[E] Naples National Library IB9 fo 52r (p 3)

64 Cf 1 Cor 31665 Sir 6266 1 Clement 30667 Ps 1011868 Cf Matt 63469 Cf Heb 121470 Cf 4 Macc 17 13 182 The idea that reason rules over passions is

based on 4 Macc 11 ff

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47 Sitting in your cell do not teach yourself to pine for a persondo not let a person wait for you and also do not wait for a person sothat you remain calm but because of the commandment of Godsupport those who come to you If a brother [F] spends a Sundaywith you support him because of the commandment of God If abrother comes to the monastery71 while you are in it support himuntil he finds a cell because of the commandment of God And doaccording to your capacity that which depends on you for you alsoif you go to a monastery you want to be helped For this is the com-mandment of God and these are the works of the cell my son

48 If you come out from the cell be careful72 so that you donot bring out the laden ship and empty it and you do not walk bythe sight of your eyes and the hearing of your ears Stay safe myson and let all the things that you see be profitable to you so thatyou return calm to your cell

49 Sitting in your cell my son have constantly the thought ofGod in your heart and his fear shall encircle you

50 For the fear of God drives out from the soul all sin corrup-tion and transgression

51 The one who has obtained the fear of God has obtained allgrace The one who has the fear of God has [G] treasuries filledwith all good things For the fear of God delivers the person fromsin and it is in the fear of God that everyone turns away from evil

52 Sitting in your cell keep the judgement before you and per-form the things of life Gird yourself about your loins with theteaching73 and you shall trample upon your bruised enemies

53 Do not be undisciplined my son but fear God and keep hiscommandments74

54 My son do not be the slave of your cowardice75 for humanglory Guard yourself against vainglory or else God shall scatteryour bones76

[F] Naples National Library IB9 fo 52v (p 4)[G] Naples National Library IB9 fo 53r (p 5)

71 Literally lsquomountainrsquo a word which designates a monastery or a monas-tic settlement

72 Literally lsquohold your heartrsquo73 Cf Eph 61474 Eccles 121375 Literally lsquoof his cowardicefearrsquo The Qasr el-Wizz fragment has lsquoof his

desire and his fearrsquo The Sahidic text is perhaps corrupted at this point theGreek reads μὴ γίνου δοῦλος τοῦ θελήματος σου ἕνεκα δόξης ἀνθρωπίνης

76 Cf Ps 526 Ezek 65

667THE SERMO ASCETICUS

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55 Do your entire work for God77 for God is not unjust to re-ward you according to your work78

56 Cleanse your heart my son so that God listens to youimmediately

56a Present yourself approved to God79

57 Do not restrain yourself and strive day after day and do notbe negligent so that your time does not cease from you and youcurse the day you were born

58 I bid you my son [H] do not walk with a person fromwhom you will not profit so that you do not fall upon your faceDo not walk with an angry person80 Do not befriend a slandererDo not walk with a drunkard Do not befriend an irascible personDo not walk with a garrulous person so that you become meekfor the meek will inherit the earth81 Do not befriend a hasty per-son Do not walk with a person who is friend with a woman or achild nor be friends with a woman Do not walk with someoneyounger than you so that you are not confused and do notgo backwards

59 If you make a friend let him be a believer a personwhose work surpasses yours a God-loving person a personwho does not look at the things of this world for it is thethings of this world that separate the person from God Do notbe friends with a person on account of the things of this worldfor it is the things of this world that separate the personfrom God

60 Rather be friends with a God-loving pauper a humble pau-per a hospitable pauper a pauper girded with the fear of God apauper who carries the cross a pauper who gives heed to God andhas a guard on his mouth82

61 My son befriend [I] everyone who fears God and keeps hiscommandments83

[H] Naples National Library IB9 fo 53v (p 6)[I] Naples National Library IB9 fo 54r (p 7)

77 Cf Col 32378 Following the Qasr el-Wizz fragment codex MONBON has lsquoyour heartrsquo

Cf Heb 61079 2 Tim 21580 Cf Prov 222481 Matt 5582 Cf Ps 140383 Cf Eccles 1213

ALIN SUCIU668

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62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

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67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

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67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

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70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

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73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

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Page 16: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

In fact the passage offers a direct quotation from 1 Clement26 As this part of 1 Clement is preserved in Greek but also intwo Akhmimic Coptic manuscripts we can analyse it in both lan-guages Interestingly while the Greek Sermo asceticus does notcorrespond to the original text of 1 Clement the Sahidic followsexactly what we find in the Akhmimic version

Albeit written in different dialects the quotation from 1Clement in the Sahidic Sermo asceticus and the parallel Akhmimictext are lexically and syntactically identical which cannot beexplained as a mere accident By contrast the Greek Sermo asceti-cus diverges so much from the original text of 1 Clement that itcannot under any circumstances be called a quotation of it des-pite the fact that this is precisely what it claims to be

Furthermore while the quotation in the Greek Sermo asceticusdiffers from the original 1 Clement it presents several featureswhich seem to indicate that it is a translation from the CopticThus the word order does not follow the original Greek text of 1Clement but the Coptic placing the verb at the beginning of eachclause of the quotation rather than at the end the verb λογίζομαιlsquoto count to reckonrsquo seems to be rather a translation of theCoptic ⲱⲡ than a synonym of κρίνω which is used by Clement in

1 Clement 26 (Akhmimic)45 1 Clement 26 (Greek)46

ⲉⲧⲉⲧⲛⲣ ϩⲏⲃⲉ ⲁϫⲛⲛⲛⲁⲃⲉ

[ⲛⲛⲉⲧ]ϩⲓⲧⲟⲩⲱⲧⲛⲉ ⲉⲧⲉⲧⲛⲱⲡ

ⲙⲡⲟⲩϣⲧⲁ ϫⲉ ⲛⲱⲧⲛⲉ ⲛⲉ

ἐπὶ τοῖς παραπτώμασιν τῶνπλησίον ἐπενθεῖτε τὰὑστερήματα αὐτῶν ἴδια ἐκρίνετε

Mourning over the sins of yourneighbours you are counting theirshortcomings to be yours

You mourned over the trespassesof your neighbours you judgedtheir shortcomings to be yours

45 C Schmidt Der erste Clemensbrief in altkoptischer euroUbersetzung (Texte undUntersuchungen 321 Leipzig J C Hinrichs 1908) p 33 F ReurooschBruchsteuroucke des ersten Clemensbriefes nach dem achmimischen Papyrus derStrassburger Universiteuroats- und Landesbibliothek mit biblischen Texten derselbenHandschrift (Strasbourg Schlesier amp Schweikhardt 1910) p 5

46 Lightfoot The Apostolic Fathers part 12 pp 18ndash19

643THE SERMO ASCETICUS

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his letter the conjunction ὅτι stands for the Coptic ϫⲉ and doesnot appear in the parallel passage of 1 Clement in Greek

If a Greek original of the Sermo asceticus is admitted then onemust suppose that the translator into Coptic either knew byheart 1 Clement or went through the pain of searching for thesource of the quotation found it and adapted it according to theCoptic version of this writing However such a possibility mustbe excluded from the outset because as we have seen the quota-tion in the Greek Sermo asceticus does not correspond to the par-allel passage in 1 Clement making it difficult for the translator toidentify its source

One additional remark is in order here concerning the shift intense between the Coptic and the Greek texts of the Sermo asceti-cus at the beginning of the quotation The quotation in Greek fea-tures an imperative whereas the Sahidic is a focalizedcircumstantial clause If we hypothesize that the Greek is in fact atranslation of the Coptic it is apparent that this discrepancy isdue to the fact that the Greek translator failed to identify thequotation from 1 Clement and tried to adapt the text according toJames 49 and 51 which must have sounded more familiarταλαιπωρήσατε καὶ πενθήσατε καὶ κλαύσατε (49) κλαύσατεὀλολύζοντες ἐπὶ ταῖς ταλαιπωρίαις ὑμῶν (51)

Because the translators could not find its source this passagefrom 1 Clement was problematic for the ancient translators of theSermo asceticus For example while keeping the imperative clauseof the Greek text the Arabic translator (or a later scribe) misat-tributed the quotation to Paul

as it is written in Paul lsquoCry over your sins of one another and as toyour shortcomings consider that they are yoursrsquo

In its turn the Geiez version mentions that the text appears lsquointhe Lawrsquo (በውስተ ሕ[ግ])

EMML 4493 fo 104v col C lines 32ndash6

በከመ ጽሑፍ በውስተ ሕ[ግ] ኢትርኣዩ ኣበሳ ቢጽክ[ሙ] በበይናቲክሙ ወሐል[ዩ] ሕፀፀክሙ ከመ ለክሙ ይእቲ

as it is written in the Law lsquoDo not see the sin of each another andconsider your deficiency as it is yoursrsquo

It is thus obvious that the quotation from 1 Clement 26 was chal-lenging not only for the Greek translator but also for those who

ALIN SUCIU644

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rendered the Sermo asceticus into Arabic and Geiez As to theGeorgian this version does not contain the portion of the textthat interests us here Because none of the translators was able tofind the source of the quotation they all tried to explicate thetext as can be judged from the fact that each version gives a dif-ferent text at this point It is only the Sahidic that follows ad lit-teram the Coptic version of 1 Clement

Furthermore in sect43 b which is extant only in Sahidic Stephenthe Theban refers again to 1 Clement this time to 306 lsquoGoddetests those who praise themselves alonersquo47 Unfortunately asthis paragraph of the Sermo asceticus does not appear in Greekwe cannot compare properly the two texts Nevertheless we canobserve again that the Sahidic obviously depends on the Copticversion of 1 Clement

In the light of this evidence it is tempting to speculate thatStephen the Theban wrote the Sermo asceticus in Coptic and ei-ther used the Akhmimic version of 1 Clement or more likely alost Sahidic version which served as a model for the Akhmimictext Thus we can propose a Coptic original of the Sermo asceticus

1 Clement 306 (Greek)48 1 Clement 306(Akhmimic)49

Sermo asceticus43b (Sahidic)

αὐτεπαινετοὺς γὰρμισεῖ ὁ θεός

ⲡⲛⲟⲩⲛⲧⲉ ⲅⲁⲣ ⲙⲁⲥⲧⲉ

ⲛⲛⲉⲧⲧⲙⲁⲓeuroⲟⲙⲙⲁⲩ ⲟⲩⲁⲉⲉⲧⲟⲩ

ⲡⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲛⲛⲉltⲧgtⲧⲙⲁⲓⲟ

ⲙⲙⲟⲟⲩ ⲙⲁⲩⲁⲁⲩFor God detests thosewho praise themselves

For God detests thosewho praise them-selves alone

God detests thosewho praise them-selves alone

47 Remarkably the same passage appears in an ascetic text attributed toPachomius De monacho iniuriae memore (CPG 23541) see L T Lefort Œuvresde S Pachome et de ses discιples 2 vols (CSCO 159ndash60 Scriptores coptici 23ndash4Louvain Imprimerie orientaliste L Durbecq 1956) vol 1 p 3 ⲡⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉⲙⲡⲉⲧⲧⲙⲁⲓeuroⲟ ⲙⲙⲟϥ ⲟⲩⲁⲁϥ (lsquoGod detests whoever praises himself alonersquo)

48 Lightfoot The Apostolic Fathers part 12 p 9749 Schmidt Der erste Clemensbrief p 80

645THE SERMO ASCETICUS

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from which derive the other versions according to the followingstemma

My philological argument remains to be re-evaluated once weunderstand better the fourth-century social and historical contextin which ascetics like Stephen the Theban wrote Nevertheless itis perhaps time to challenge the conventional view according towhich most if not all monastic literary productions of the periodwere written in Greek Thus even in cases such as the Lives ofPachomius or the letters of Antony which were at least originallyaddressed to audiences that spoke Coptic scholars have preferredto postulate Greek originals50 This position primarily rests onthe assumption that during the fourth century and later nativeEgyptian monks were not capable of writing texts charged with aspecific theological vocabulary One may recall for example thatFrancois Halkin spoke about lsquolrsquoimpuissance nativersquo that preventedCoptic-speaking Pachomian monks from composing narrativesabout the founder of the Koinonia51 According to Halkin it was

50 On the problem of the original language of the Lives of Pachomius see PRousseau Ascetics Authority and the Church in the Age of Jerome and Cassian(Oxford Historical Monographs Oxford Oxford University Press 1978) pp245ndash7 For the Letters of Antony see P Luisier lsquoAutour drsquoun livre recent etdes lettres de S Antoinersquo Orientalia Christiana Periodica 61 (1995) pp 201ndash13 who argues in favour of a Greek original

51 F Halkin Sancti Pachomii Vitae Graecae (Subsidia hagiographica 19Brussels Societe des Bollandistes 1932) p 103

ALIN SUCIU646

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rather the Hellenist monks who put together the first Lives ofPachomius which were only later translated into Coptic

On the other hand if we favour the pre-eminence of Greekoriginals for Egyptian ascetic writings it is hard to explain the ap-pearance of such a prolific author as Shenoute of Atripe who ob-viously wrote Coptic52 It is likely that Shenoute did not appearin a vacuum but other authors who used Coptic as a literary lan-guage must have preceded him For his part Tito Orlandi hasargued that one such author who wrote Coptic was the MiddleEgyptian ascetic Paul of Tamma53 It is thus possible to imaginethat Shenoute sprang up in a historical context in whichPachomius Paul of Tamma and Stephen the Theban had alreadyused Coptic as a literary vehicle In this case Stephen theTheban could rightly be considered as one of the early authors ofCoptic literature

EDITION OF THE SAHIDIC TEXT OF THE SERMOASCETICUS

The following edition is semi-diplomatic However the supra-lineation system does not reproduce that of the manuscript beingstandardized by the editor In the translation the paragraphs fol-low the numbering system established by Sauget in his edition ofthe Arabic version of the Sermo asceticus which was subsequentlyadopted by des Places for the Greek text and by Garitte forthe Georgian

52 Enzo Lucchesi for example believes that Shenoute also wrote at leastsome of his texts in Greek something which cannot be completely ruled outsee his article lsquoChenoute a-t-il ecrit en grecrsquo in Melanges AntoineGuillaumont Contributions a lrsquoetude des christianismes orientaux (CahiersdrsquoOrientalisme 20 Geneva Patrick Cramer 1988) pp 201ndash10

53 Orlandi Paolo di Tamma See also Luisier lsquoPaul de Tammarsquo p 267who agrees that Paul of Tammarsquos De cella may have been written in Copticalthough he leaves the question open For arguments concerning the fact thatPaul wrote in Coptic see A Suciu lsquoSitting in the Cell The LiteraryDevelopment of an Ascetic Praxis in Paul of Tammarsquos Writings With anEdition of Some Hitherto Unknown Fragments of De Cellarsquo JTS NS 68(2017) pp 141ndash71 at 159ndash60

647THE SERMO ASCETICUS

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BnF Copte 1321 fo 87r thorn BnF Copte 1332 frag 42Cv

unknown number of lines missing unknown number of lines missing[ ] [ [[ ]ⲧⲃ[ ⲙ [[ ] ⲁⲩⲱ [ⲙ] ⲁⲩⲱ [ⲡⲇⲓⲁ]ⲡⲉⲣϯⲧⲱⲛ ϩⲛ ⲃⲟⲗⲟ [ⲥ ⲛⲁϣϭⲙ]ⲗ ⲁⲁⲩ ⲛϩⲱⲃ- ϭⲟⲙ ⲉⲣ [ⲟⲕ ⲁⲛ][ⲙ]ⲡ ⲉⲣϣⲱⲡⲉ ϣⲱⲡⲉ [ⲉⲕⲙⲟⲧⲛ][ⲉ]ⲕⲟ ⲛⲛⲁϣⲧ ⲉⲕⲑⲃⲃⲓⲏ [ⲩ ⲉ][ϫ]ⲉ ⲛⲅⲙⲟⲩ ϩⲁ ⲣⲱⲙⲉ ⲛ[ⲓⲙ-][ⲑ]ⲏ ⲙⲡⲉⲕⲟⲩⲟ ϭⲱϣⲧ ⲉ[ⲡⲉⲕ][ⲉⲓϣ]- ⲥⲁϩ ⲛⲑⲉ [ⲁϥ][ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲱ ⲙⲟⲟϣ[ⲉ ϩⲛ][ⲡⲁϣ]ⲏⲣⲉ ⲉⲕⲟ ⲑⲃⲃⲓⲟ [ⲉϥⲕⲱ][ ] ⲙ ⲛⲁⲛ ⲛ [ⲟⲩⲥⲙⲟⲧ]

unknown number of lines missing ϫⲉⲕ[ⲁⲥ[ ] [ ϣⲱ [ⲡⲉ[ ⲡⲱ]ⲧ ⲛⲧⲉ [ⲩⲛⲟⲩ] ⲟ [ⲛⲛⲁⲓ] ⲧⲏⲣⲟⲩ [] ⲡ [[ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲙ unknown number of lines missing[ ]ϥ ⲱ ⲡⲁ

[ϣⲏⲣ]ⲉ ⲁⲗ[ⲗⲁ ϣ]ⲱⲡⲉ ⲛ

[ⲣⲙⲣ]ⲁϣ ϫⲉ ⲛ[ⲣⲙⲣ]ⲁϣ ⲛⲉⲧ

[ⲛⲁⲕ]ⲗⲏⲣⲟⲛⲟ[ⲙⲉⲓ ⲙ]ⲡⲕⲁϩ

margin

ALIN SUCIU648

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BnF Copte 1321 fo 87v thorn BnF Copte 1332 frag 42Cr

unknown number of lines missing unknown number of lines missing[ ] [ ] [[ ]- [ ]-[ϭⲱϣⲧ ⲉⲓ]ⲏⲥⲁⲓⲁⲥ ϭⲱϣⲧ ⲉⲡ[ⲧⲉ][ⲉϥⲱ]ϣ ⲉⲃⲟⲗ ⲉϥ ⲗⲱⲛⲏⲥ ⲡⲁ[ϣⲏ][ϫⲱ] ⲙⲙⲟⲥ ϫⲉ ⲉⲣⲉ ⲣⲉ ⲉⲁⲡⲛⲟⲩⲧ [ⲉ][ⲧⲛ]ⲇ ⲓⲕⲁⲓeuroⲟⲥⲩ ⲧⲙⲁⲓⲟϥ ⲉⲧ ⲃ [ⲉ][ⲛⲏ] ⲧⲏⲣⲥ ⲟ ⲛⲑⲉ ⲡⲉϥⲑⲃⲃⲓⲟ[ⲛⲛⲉ]ⲓⲧⲟⲉⲓⲥ ⲛϣ ⲙⲟⲟϣⲉ ϩⲛⲟⲩ

[ⲣⲱ ⲙ]ⲡⲉⲕⲉⲙ ϩⲏⲕⲉ ⲡⲁϣ [ⲏⲣⲉ][ⲧⲟ ⲉⲃⲟ]ⲗ- ϫⲉϣⲁⲣ [ⲉⲧⲙⲛⲧ][ⲁⲩⲱ ⲡⲉ]ⲛϫⲟⲉⲓeuroⲥ ϩⲏⲕⲉ [ⲑⲃⲃⲓⲉ ⲡ][ⲁϥϯⲥⲃ]ⲱ ⲛⲛⲉ ⲣⲱⲙⲉ [-][ⲧⲟⲩⲏϩ] ⲛⲥⲱϥ ⲙⲡⲉⲣ[ ][ϫⲉ ⲉⲧⲉⲧ]ⲛϣⲁⲛ [[ⲉⲣ ϩⲱⲃ ⲛ]ⲓⲙ ⲛ unknown number of lines missing[ⲧⲁⲩⲟⲩⲉϩ]ⲥ ⲁ ϩⲛ ⲉ [ ] ϫ ⲉ[[ⲙⲙⲟⲟⲩ ⲛⲏⲧ]ⲛ [ ]ⲛⲉⲧϣ[

unknown number of lines missing ⲕⲁⲧⲁ ⲧ[ⲉⲛⲧⲟ][ ] ⲛ ⲗⲏ ⲙⲡ[ⲉⲭⲥ][ ] ⲛ ⲧⲁⲣⲉⲕ[ⲥⲉⲣⲃⲉ ⲉⲡ][ ]ⲛⲉ ⲛⲟⲩⲧⲉ [ⲁⲩⲱ ⲡ]

ⲛⲟⲩⲧⲉ [ⲛⲁⲕ-ⲥⲉⲣⲃⲉ ⲉⲡ[ⲛⲟⲩⲧⲉ]ⲛϥϩⲗⲟ [ϭⲛⲅⲥⲟ[ⲟⲩⲛ ⲙⲡⲉϥ]ⲟⲩⲱ[ϣ

margin

649THE SERMO ASCETICUS

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Venice Marciana 192 fo 99r

[ⲁ]ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ϭⲱϣⲧ ϩⲏⲧϥϣⲱⲡⲉ ⲛⲑⲉ ⲛ ⲛⲟⲩⲙⲟⲧⲛⲉⲥⲛⲉⲓⲥⲁϩ ⲛⲛⲉⲉⲃ ⲡⲁϣⲏⲣⲉ ⲧⲁⲁⲕ

ⲉⲧⲉ ⲣϩⲙⲙⲉ ⲙ ⲉⲡⲛⲟⲩⲧⲉ ϩⲛⲡⲉⲩϫⲟⲓ ⲉⲕ 5 ⲧⲉⲕϭⲟⲙ ⲧⲏⲣⲥ ϭⲱϣⲧ ⲉⲃⲟⲗ ⲧⲁⲣⲉϥⲙⲓϣⲉ ⲉϩ

ϩⲏⲧϥ ⲙⲡⲧⲏⲩ ⲣⲁⲓ ⲉϫⲱⲕ ⲛϥϫⲉ ⲉϥⲛⲏⲩ ⲛⲁⲕ ⲥⲕⲉⲡⲁⲍⲉ ⲙ

ϩⲛⲁϣ ⲛⲥⲁ- ⲙⲟⲕ ⲛϥϯⲏ ⲛϥⲉⲓ ⲛⲧⲏⲩ ⲛ 10 ϭⲟⲙ ⲛⲁⲕ ⲛϥⲛⲟⲩⲃⲉ ⲏ ⲛϥ ⲙⲓϣⲉ ⲙⲛⲛⲉⲧ

ⲉⲓ ⲛⲧⲏⲩ ⲛϩⲉ ⲙⲓϣⲉ ⲛⲙⲙⲁⲕⲃⲱⲱⲛ- ϫⲉ ⲁϫⲉⲛ ⲡⲛⲟⲩⲧⲉ

ϣⲱⲡⲉ ⲉⲕϫⲟⲟⲣ ⲛⲅⲛⲁⲉϣϭⲙ

ϩⲙⲡⲡⲟⲗⲩ 15 ϭⲟⲙ ⲁⲛ ⲉⲉⲣⲗⲁ

ⲙⲟⲥ ⲛⲅⲱϣ ⲁⲩ ⲁⲗⲗⲁⲉⲃⲟⲗ ϫⲉ ⲧⲱ ⲉⲣϣⲁⲛⲡⲣⲱⲙⲉ

ⲟⲩⲛⲅ ⲡⲧⲏⲩ ⲧⲱⲃϩ ⲙⲡⲛⲟⲩ

ⲛⲉⲙϩⲓⲧ ⲛⲅ ⲧⲉ ϣⲁⲣⲉⲡ

ⲉⲓ ⲡⲧⲟⲩⲣⲏⲥ 20 ⲛⲟⲩⲧⲉ ϯ ϭⲟⲙ

ⲛⲅⲛⲓⲃⲉ ⲉϩⲟⲩⲛ ⲛⲁϥ ⲛϥⲣⲟⲉⲓⲥϩⲙⲡⲁⲕⲩⲡⲟⲥ ⲉⲣⲟϥ ⲛϥⲙⲁϩϥⲛⲧⲉⲛⲁϩⲏⲛⲉ ⲛⲥⲟⲫⲓⲁ ϩⲓϯ ⲙⲡⲉⲩⲥⲧⲟⲓ- ⲙⲛⲧⲣⲉⲙⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 25 ϩⲏⲧ ⲛϥϫⲓ

ⲧⲉⲕⲣⲓ ⲡⲁ ⲙⲟⲉⲓⲧ ϩⲏⲧϥ

ϣⲏⲣⲉ ⲙⲡⲉⲣ ⲉϩⲟⲩⲛ ⲉⲡⲉϥ

ϣⲱⲡⲉ ⲛⲑⲉ ⲛ ϣⲟϫⲛⲉ-ⲛⲓⲕⲣⲓⲧⲏⲥ- ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲉⲣϩⲓⲥⲉ ⲉⲧⲱ 30 ⲧⲉⲕⲣⲓ ⲙⲡⲣⲃϩ ⲁⲩⲱ ⲥⲉⲛⲁ ϣⲱⲡⲉ ⲉⲕ

ⲥⲱⲧⲙ ⲉⲣⲟⲕ ⲥⲟⲣⲙ ⲉⲃⲟⲗ-ⲉⲕϩⲛⲟⲩϩⲓⲥⲉ ⲛⲏⲫⲉ ⲙⲙⲟⲕ

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Venice Marciana 192 fo 99v

ϫⲉ ⲉⲕϩⲙⲟⲟⲥ ⲙⲁⲩⲁⲁⲕ ϫⲉ ⲡ

ⲛⲁϣ ⲛϩⲉ ⲙⲡⲣ ⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲉⲣ ⲑⲉ ⲛⲛⲓⲧⲃⲛⲏ ⲛⲛⲉltⲧgtⲧⲙⲁ

ⲉⲧϫⲱⲣⲙ ⲛ ⲓⲟ ⲙⲙⲟⲟⲩ ⲙⲁⲩ

ⲥⲁⲡⲣⲱⲙⲉ ⲁⲗ 5 ⲁⲁⲩ-ⲗⲁ ⲁⲣⲓⲡⲣⲱⲙⲉ ϣⲁϥϭⲱϣⲧ ⲇⲉ

ⲛⲧⲟϥ ⲉⲧϫⲱ ⲛⲧⲟϥ ⲉϫⲙⲣⲉⲙ ⲛⲥⲁⲡⲧⲃ ⲡⲉϣⲗⲏⲗ ⲛ

ⲛⲏ- ⲛⲉⲧⲑⲃⲃ ⲓⲏⲩ-ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ⲕⲁ ⲟⲩ ⲧⲉⲕⲣⲓ ⲙⲡⲣ

ⲣⲟⲉⲓⲥ ⲛⲧⲟⲟⲧⲕ ⲕⲁ ⲗⲁⲁⲩ ⲙⲙⲣ

ⲙⲡⲉⲣⲕⲁ ⲡⲥⲱ ⲣⲉ ⲛⲧⲟⲟⲧⲕ ⲙⲁ ϩⲛⲧⲣⲓ ⲉⲣⲉ ϩⲱ ⲉⲡⲉϩⲟⲟⲩ

ⲡⲉⲕϩⲏⲧ ϩⲛ 15 ⲡⲉϩⲟⲟⲩ ⲉⲛⲉϥ

ⲕⲏⲙⲉ- ϩⲃⲏⲩⲉ ⲧⲁⲣⲉⲕⲁⲗⲗⲁ ⲉⲣ ⲡⲉⲕⲥⲱ ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲙⲁ ⲛⲉⲣⲡⲉ ⲙⲡ ⲡⲛⲟⲃⲉ ⲛⲧⲟϥ

ⲛⲟⲩⲧⲉ ⲛⲅⲉⲣϫ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉ

ⲛⲉⲕⲙⲉⲉⲩⲉ 20 ⲣⲟϥ ⲉⲧⲙⲁⲁϥ-ⲧⲁⲣⲉⲕϫⲡⲟ ⲛⲁⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲙⲉⲉⲩⲉ ⲉⲧⲥ ⲧⲉⲕⲣⲓ ⲡⲣⲟⲥⲙⲟⲛⲧ - ⲕⲁⲣⲧⲏⲣⲉⲓ ⲉ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲛⲉⲕϣⲗⲏⲗ

ⲧⲉⲕⲣⲓ ⲙⲡⲉⲣ 25 ⲙⲛⲛⲉⲕⲛⲏⲥⲕⲁ ⲡⲉⲕϩⲏⲧ ⲉ ⲧⲓⲁ ⲙⲛⲡⲁϫⲓⲥⲉ ⲛⲧⲟⲟⲧⲕ ⲅⲱⲛ ⲙⲡⲉⲕⲟⲩⲇⲉ ⲙⲡⲉⲣ ϩⲏⲧ ⲧⲁⲣⲉⲕϫⲁⲥⲧⲕ ϭⲱ ϩⲛⲛⲁⲡⲧⲃ

ϩⲙⲡϣⲟϫ 30 ⲃⲟ ⲙⲡϩⲏⲧⲛⲉ ⲙⲡⲉⲕ ϫⲉ ⲁϫⲉⲛ ϯⲣⲏ

ϩⲏⲧ ⲟⲩⲇⲉ ⲛⲏ ⲙⲛⲡⲧⲃⲃⲟ

ⲙⲡⲣⲧⲙⲁⲓⲟⲕ

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ⲙⲉⲛⲗⲁⲁⲩ ⲛⲁ ⲛⲟⲩⲧⲉ ϫⲡⲟϥ

ⲛⲁⲩ ⲉⲡⲛⲟⲩⲧⲉ- ⲛⲁⲕ ⲛⲣⲙⲛⲏⲓeuroⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲧⲁⲣⲉϥϫⲣⲟ ⲉⲙ

ⲧⲉⲕⲣⲓ ⲛⲧⲉ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ

ⲟⲩⲥⲟⲛ ⲉⲛ ϩⲉⲛ 5 ⲉⲧϯ ⲛⲙⲙⲁⲕϣⲁϫⲉ ⲉϩⲟⲩⲛ ϫⲉ ⲡⲣⲣⲟ ⲛⲙⲡⲁ

ⲛⲁⲕ ⲙⲡⲉⲣⲕⲁ ⲑⲟⲥ ⲡⲉ ⲡⲙⲉⲉⲩⲉ

ⲡⲉⲕϩⲏⲧ ϩⲓⲱ ⲙⲡⲛⲟⲩⲧⲉ ⲉⲧⲉⲟⲩ ⲧⲁⲣⲉⲕϭⲱ ⲡⲗⲟⲅⲓⲥⲙⲟⲥ ⲡⲉⲉⲕⲙⲟⲧⲛ ⲛⲧⲉ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲡⲉⲕϩⲏⲧ ϭⲱ ⲧⲉⲕⲣⲓ ϯ ⲉϩⲟⲩⲛ

ⲉϥⲥϭⲣⲁϩⲧ ϫⲉ ⲉϩⲣⲁⲕ ⲧⲁⲣⲉⲕⲛⲁϣⲉ ⲙⲙⲉⲉⲩⲉ ϫⲓ ⲙⲡⲉϩⲙⲟⲧⲛⲧⲣⲓ- ⲛⲧⲣⲓ ϫⲉ ⲟⲩⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧ 15 ⲧⲉⲧⲣⲓ ⲛⲟⲩϩ

ⲣⲓ ⲕⲁ ⲟⲩⲙⲉ ⲙⲟⲧ-ⲗⲉⲧⲁ ϩⲛⲣⲱⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲉⲕϣⲁⲛⲕⲁ ⲣⲓ ⲙⲡⲣⲧⲥⲁⲣⲱⲕ ⲉⲃⲟⲗ ⲕⲁ ⲃⲟⲕ ⲉⲥⲱϣⲙⲟⲩⲣⲟⲉⲓⲥ ⲛⲧⲟ 20 ⲛⲥⲁⲣⲱⲙⲉⲟⲧⲕ ϫⲛⲛⲉⲩⲥ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣ

ⲁ ⲣⲙⲉⲕ ⲉⲃⲟⲗ ⲕⲁ ⲡⲣⲱⲙⲉ ⲉ

ⲧⲁⲣⲉⲕϭⲱ ϩⲛ ϭⲱϣⲧ ϩⲏⲧⲕ ⲛⲁⲡⲧⲃⲃⲟ ⲛⲧⲉ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣⲡⲉⲡⲛⲁ ⲉⲧⲟⲩ 25 ϭⲱϣⲧ ⲛⲥⲁ

ⲁⲁⲃ ⲉⲣϣⲃⲏⲣ ⲣⲱⲙⲉ ⲧⲁⲣⲉⲕⲉⲣⲟⲕ- ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲉⲧⲃⲉ ⲧⲉⲛ

ⲧⲉⲕⲣⲓ ⲡⲱⲧ ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ

ⲛⲥⲁⲡⲙⲉⲉⲩⲉ 30 ⲧⲉ ϥⲓ ϩⲁⲛⲉⲧⲉⲧⲟⲩⲁⲁⲃ ⲁⲩⲱ ⲛⲏⲩ ⲉϫⲱⲕ-ⲡⲙⲉⲉⲩⲉ ⲙⲡ ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ

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ⲉⲣ ⲟⲩⲕⲩⲣⲓⲁⲕⲏ ⲡⲥⲱⲧⲙ ⲛⲛⲉⲕϩⲁϩⲧⲏⲕ ϥⲓ ⲙⲁⲁϫⲉ-ϩⲁⲣⲟϥ ⲉⲧⲃⲉ ⲧⲉⲛ ϣⲱⲡⲉ ⲉⲕⲧⲁⲛ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ϩⲏⲩ ⲡⲁϣⲏ

ⲧⲉ- 5 ⲣⲉ ⲉⲕϣⲁⲛ

ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ

ⲉⲓ ⲉⲡⲧⲟⲟⲩ ⲉⲕ ⲙⲁⲣⲟⲩⲉⲣϩⲏⲩ

ϩⲓⲱⲱϥ ϥⲓ ϩⲁ ⲛⲁⲕ ⲧⲁⲣⲉⲕⲣⲟϥ ϣⲁⲛⲧⲉϥ ⲃⲱⲕ ⲉⲧⲉⲕⲣⲓ

ϭⲉⲛ ⲟⲩⲣⲓ ⲉⲧⲃⲉ 10 ⲉⲕⲙⲟⲧⲛ -ⲧⲉⲛⲧⲟⲗⲏ ⲙⲡ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲛⲟⲩⲧⲉ ⲁⲩⲱ ⲣⲓ ⲡⲁϣⲏⲣⲉⲡⲉⲧⲡⲏϩ ϣⲁ ⲕⲁ ⲡⲙⲉⲉⲩⲉ ⲙⲡⲣⲟⲕ ⲕⲁⲧⲁ ⲧⲉⲕ ⲛⲟⲩⲧⲉ ϩⲙⲡⲉⲕ

ϭⲟⲙ ⲁⲣⲓϥ ϫⲉ ⲛ 15 ϩⲏⲧ ⲛⲛⲁⲩ ⲛⲓⲙ

ⲧⲟⲕ ϩⲱⲱⲕ ⲉⲕ ⲛⲧⲉⲧⲉϥϩⲟⲧⲉϣⲁⲛⲃⲱⲕ ⲉⲩ ⲕⲱⲧⲉ ⲉⲣⲟⲕ-ⲧⲟⲟⲩ ⲕⲛⲁⲟⲩ ϫⲉ ϣⲁⲣⲉⲑⲟⲧⲉ

ⲱϣ ⲉⲧⲣⲉⲩϯ ⲧⲟ ⲙⲡⲛⲟⲩⲧⲉⲟⲧⲟⲩ ⲛⲙⲙⲁⲕ 20 ⲛⲟⲩϫⲉ ⲉⲃⲟⲗ ϩⲛ

ⲧⲉⲛⲧⲟⲗⲏ ⲅⲁⲣ ⲧⲉⲯⲩⲭⲏ ⲛⲛⲟ

ⲙⲡⲛⲟⲩⲧⲉ ⲧⲉ ⲃⲉ ⲛⲓⲙ ϩⲓⲧⲁⲧⲁⲓ ⲛⲁⲓeuroⲛⲉ ⲛⲉϩ ⲕⲟ ⲛⲓⲙ ϩⲓⲁⲛⲟⲃⲏⲩⲉ ⲛⲧⲣⲓ ⲡⲁ ⲙⲓⲁ ⲛⲓⲙ-ϣⲏⲣⲉ- 25 ⲡⲉⲛⲧⲁϥϫⲡⲟ

ⲉⲕⲛⲏⲩ ⲉⲃⲟⲗ ⲛⲁϥ ⲛⲑⲟⲧⲉ

ϩⲛⲧⲣⲓ ⲕⲁ ⲡⲉⲕ ⲙⲡⲛⲟⲩⲧⲉϩⲏⲧ ⲙⲙⲟⲕ ϫⲛ ⲁϥϫⲡⲟ ⲛⲁϥ ⲛⲛⲉⲕⲉⲛ ⲡϫⲟⲓ ⲭⲁⲣⲓⲥⲙⲁ ⲛⲓⲙ-ⲉⲃⲟⲗ ⲉϥⲟⲡⲧ ⲛⲅ 30 ⲡⲉⲧⲉⲟⲩⲉⲛⲧⲁ ϥϣⲟⲩⲟϥ ⲛⲅⲙⲟⲟ ⲙⲙⲁⲩ ⲛⲑⲟⲧⲉ

ϣⲉ ⲉⲧⲃⲉ ⲡⲛⲁⲩ ⲙⲡⲛⲟⲩⲧⲉ ⲟⲩⲛⲛⲛⲉⲕⲃⲁⲗ ⲙⲛ ⲧⲁϥ ⲙⲙⲁⲩ ⲛ

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Col A 33ndash4 ⲛⲧⲉϥϩⲟⲧⲉ] ⲙⲡⲉϥⲟⲩⲱϣ ⲙⲛⲧⲉϥϩⲟⲧⲉ B (the Qasr el-Wizz fragment) k Col B 14 ⲡⲉⲕϩⲏⲧ] ⲡⲉⲕϩⲱⲃ B k

ⲉϩⲉⲛⲁϩⲱⲱⲣ ⲙ ⲙⲛⲧⲣⲱⲙⲉ-ⲉⲩⲙⲉϩ ⲛⲁⲅⲁ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉⲡⲉⲟⲑⲟⲛ ⲛⲓⲙ ϫⲉ ⲟⲩ ⲉⲧϣⲟⲩϣⲁⲣⲉⲑⲟⲧⲉ ⲙⲡ ⲉⲓⲧ ϫⲛⲛⲉⲡⲛⲟⲩⲧⲉ ⲧⲟⲩϫⲉ 5 ⲛⲟⲩⲧⲉ ϫⲉⲉⲣⲉⲡⲣⲱⲙⲉ ⲉⲡ ⲛⲉⲕⲕⲉⲉⲥ ⲉⲃⲟⲗⲛⲟⲃⲉ- ⲡⲉⲕϩⲱⲃ ⲧⲏⲣϥⲁⲩⲱ ϩⲛⲑⲟⲧⲉ ⲁⲣⲓϥ ⲉⲧⲃⲉ ⲡⲙⲡⲛⲟⲩⲧⲉ ⲉⲣⲉ ⲛⲟⲩⲧⲉ-ⲟⲩⲟⲛ ⲛⲓⲙ ⲣⲓ 10 ⲛⲛⲟⲩⲁⲇⲓⲕⲟⲥ ⲅⲁⲣⲕⲉ ⲙⲙⲟⲟⲩ ⲉⲃⲟⲗ ⲁⲛ ⲡⲉ ⲡⲛⲟⲩⲧⲉⲉⲙⲡⲉⲑⲟⲟⲩ- ⲉⲧⲱⲱⲃⲉ ⲛⲁⲕⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ ⲕⲁⲧⲁ ⲡⲉⲕϩⲱⲃ-ⲣⲓ ⲕⲁ ⲧⲉⲕⲣⲓ ⲧⲃⲃⲉ ⲡⲉⲕϩⲏⲧⲥⲓⲥ ⲙⲡⲉⲕⲉⲙ 15 ⲡⲁϣⲏⲣⲉ ⲧⲁⲧⲟ ⲉⲃⲟⲗ ⲛⲅⲉⲣ ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱⲛⲉϩⲃⲏⲩⲉ ⲙ ⲧⲙ ⲉⲣⲟⲕ ϩⲛⲟⲩⲡⲱⲛϩ ⲙⲟⲣⲕ ϭⲉⲡⲏ-ⲛⲧⲉⲥⲃⲱ ⲉϫⲛ ⲧⲁϩⲟⲕ ⲉⲣⲁⲧⲕⲧⲉⲕϯⲡⲉ- 20 ⲛⲟⲩⲥⲱⲧⲡ ⲙⲡⲁⲩⲱ ⲉⲕⲉϩⲱⲙ ⲉ ⲛⲟⲩⲧⲉ-ϫⲛⲛⲉⲕϫⲓϫⲉ ⲙⲡⲉⲣⲕⲁⲧⲉⲭⲉϫⲉⲉⲩⲉ ⲉⲩⲟⲩ ⲙⲙⲟⲕ ⲙⲁⲩⲁⲱϣϥ - ⲁⲕ ⲛⲅϯ ⲛⲟⲩⲙⲡⲉⲣϣⲱⲡⲉ 25 ϩⲟⲟⲩ ⲛⲥⲁⲟⲩϩⲟⲛⲁⲧⲥⲃⲱ ⲡⲁ ⲟⲩ ⲛⲅϣⲱⲡⲉϣⲏⲣⲉ ⲁⲗⲗⲁ ⲛⲁⲙⲉⲗⲏⲥ ⲛⲧⲉⲁⲣⲓϩⲟⲧⲉ ϩⲏⲧϥ ⲡⲉⲕⲟⲩⲟⲉⲓϣⲙⲡⲛⲟⲩⲧⲉ ⲛⲅ ⲟⲩⲱ ⲛⲧⲟⲟⲧⲕ ϩⲁⲣⲉϩ ⲉⲛⲉϥⲉⲛ 30 ⲛⲅⲥⲟⲩⲉⲣ ⲡⲉϩⲟⲧⲟⲗⲏ- ⲟⲩ ⲛⲧⲁⲩϫⲡⲁϣⲏⲣⲉ ⲙⲡⲉⲣⲣ ⲡⲟⲕ-ϩⲙϩⲁⲗ ⲛⲧⲉϥ ϯϩⲱⲛ ⲉⲧⲟⲟⲧⲕϩⲟⲧⲉ ϩⲛⲟⲩⲉⲟⲟⲩ ⲡⲁϣⲏⲣⲉ ϫⲉ ⲙ

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ⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲡⲓⲥⲧⲟⲥ ⲟⲩⲣⲱⲙⲉ ⲛⲅⲛⲁϯ ⲣⲱⲙⲉ ⲉⲣⲉⲡⲉϥ

ϩⲏⲩ ⲉⲣⲟϥ ⲁⲛ ϩⲱⲃ ϫⲟⲥⲉ ⲉ

ϫⲛⲛⲉⲕⲉⲓ ⲉ ⲡⲱⲕ ⲟⲩⲣⲱϫⲙⲡⲉⲕϩⲟ- 5 ⲙⲉ ⲙⲙⲁⲓⲛⲟⲩ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲧⲉ ⲟⲩⲣⲱⲙⲉ

ⲟⲩⲣⲉϥϭⲱⲛⲧ ⲛϥϭⲱϣⲧ ⲁⲛ ⲉ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲛⲁⲡⲉⲓⲙⲁ ϫⲉ

ⲣⲉϥⲕⲁⲧⲁⲗⲁ ⲛⲁⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲗⲉⲓ- 10 ⲡⲱⲣϫ ⲙⲡⲣⲱⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉ-ⲟⲩⲣⲉϥϯϩⲉ ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲣⲱⲙⲉ ⲉⲧⲃⲉ ⲛⲁ

ⲣⲉϥⲕⲱϩ ⲡⲉⲓⲙⲁ ϫⲉ ⲛⲁ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ 15 ⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲟⲩϩⲁϩ ⲛϣⲁϫⲉ ⲡⲱⲣϫ ⲙⲡⲣⲱⲧⲁⲣⲉⲕϣⲱⲡⲉ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉⲉⲕⲟ ⲛⲣⲙⲣⲁϣ ⲁⲣⲓϣⲃⲏⲣ ⲛⲧⲟϥ

ϫⲉ ⲛⲣⲙⲣⲁϣ ⲉⲩϩⲏⲕⲉ ⲙⲙⲁⲓⲛⲉⲧⲛⲁⲕⲗⲏⲣⲟ 20 ⲛⲟⲩⲧⲉ-ⲛⲟⲙⲉⲓ ⲙⲡⲕⲁϩ ⲟⲩϩⲏⲕⲉ ⲉϥⲑⲃ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲃⲓⲏⲩ-ϣⲧⲉⲣⲧⲓⲣ ⲟⲩϩⲏⲕⲉ ⲉⲙⲙⲁⲓ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ϣⲙⲙⲟ-ⲟⲩⲣⲱⲙⲉ ⲉϥⲟ ⲛ 25 ⲟⲩϩⲏⲕⲉ ⲉϥϩⲏⲕ

ϣⲃⲏⲣ ⲉⲩⲥϩⲓⲙⲉ ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ ϩⲛⲑⲟⲧⲉ ⲙⲡ

ⲟⲩⲇⲉ ⲙⲡⲉⲣⲕⲁ ⲛⲟⲩⲧⲉ-ⲙⲛⲧϣⲃⲏⲣ ⲛⲁⲕ ⲟⲩϩⲏⲕⲉ ⲉϥϥⲉⲓ

ⲙⲛⲟⲩⲥϩⲓⲙⲉ ⲥⲟⲥ -ⲙⲡⲉⲣⲙⲟⲟϣⲉ 30 ⲟⲩϩⲏⲕⲉ ⲉϥϭⲱϣⲧ

ⲙⲛⲟⲩⲕⲟⲩⲓ ⲉⲣⲟⲕ ⲉⲡⲛⲟⲩⲧⲉ ⲉⲟⲩⲛϫⲛⲛⲉⲕⲧⲁϩⲧ ⲟⲩϩⲁⲣⲉϩ ϩⲛⲧⲉϥ

ⲛⲅⲉⲓ ⲉⲡⲁϩⲟⲩ- ⲧⲁⲡⲣⲟ-ⲉⲕϣⲁⲛⲕⲁ ⲟⲩϣ ⲡⲁϣⲏⲣⲉ ⲁⲣⲓϣ

ⲃⲏⲣ ⲛⲁⲕ ⲕⲁⲁϥ 35 ⲃⲏⲣ ⲉⲣⲱⲙⲉ

Col A 26 ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ added later

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ⲛⲓⲙ ⲉϥⲉⲣϩⲟⲧⲉ ⲛⲁϥ ϫⲉ ⲛⲧⲟϥϩⲏⲧϥ ⲙⲡⲛⲟⲩ ⲡⲉⲧⲛⲁⲧⲁϫⲣⲉ

ⲧⲉ ⲁⲩⲱ ⲉϥϩⲁ ⲡⲉⲕϩⲏⲧ ⲛⲁϥ

ⲣⲉϩ ⲉⲛⲉϥⲉⲛ ⲛϥϫⲓ ϩⲗⲟϭⲧⲟⲗⲏ- 5 ⲛⲧⲉⲡⲉϥⲕⲱϩⲧ

ⲙⲡⲉⲣⲕⲁ ⲧⲉⲕ ϣⲱⲡⲉ ⲛϩⲏⲧⲕ ϩⲉⲗⲡⲓⲥ ϩⲛⲣⲱ ⲛϥⲣⲱⲕϩ ⲛⲛⲉⲕⲙⲉ ⲡⲁϣⲏⲣⲉ ⲉⲧ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ-ⲃⲉ ⲧⲙⲟⲧⲛⲉⲥ ⲙ ϭⲱϣⲧ ⲉⲡⲛⲟⲩ

ⲡⲉⲓⲙⲁ ⲧⲁⲣⲉⲕ 10 ⲧⲉ ⲡⲁϣⲏⲣⲉ ⲧⲁϭⲱ ⲉⲕⲟ ⲛⲣⲙϩⲉ- ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱ

ⲛⲉϫ ⲡⲉⲕⲣⲟⲟⲩϣ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲡϫⲟⲉⲓⲥ ⲧⲁ ⲥⲱⲧⲙ ⲛⲥⲁⲡⲛⲟⲩⲣⲉϥϥⲓ ⲣⲟⲟⲩϣ ⲧⲉ ⲡⲁϣⲏⲣⲉϩⲁⲣⲟⲕ- 15 ⲧⲁⲣⲉⲡⲛⲟⲩⲧⲉ

ⲕⲁ ⲧⲉⲕϩⲉⲗⲡⲓⲥ ⲥⲱⲧⲙ ⲉⲣⲟⲕ-ϩⲙⲡⲛⲟⲩⲧⲉ ⲡⲁ ⲡⲱⲧ ⲉϩⲟⲩⲛ ⲉⲣⲟϥϣⲏⲣⲉ ϫⲉ ⲛⲧⲟϥ ⲧⲁⲣⲉϥⲡⲱⲧ

ⲡⲉⲧⲛⲁⲙⲟⲟⲛⲉ ⲉϩⲟⲩⲛ ⲉⲣⲟⲕ ⲛϥⲙⲙⲟⲕ- 20 ⲧⲥⲁⲃⲟⲕ ⲉⲡⲉϥ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ ⲛⲟⲙⲟⲥ ⲛϥⲟⲩⲉⲉⲓⲥ ⲉⲣⲟⲕ ⲛⲉϩ ⲡⲉϥⲥⲟⲟⲩⲛ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁ ⲉⲣⲟⲕ ⲛϥϣⲱ

ⲥⲁⲛⲟⲩϣⲕ ⲡⲉ ⲛⲁⲕ ⲛϫⲁⲩ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲥⲕⲉ 25 ⲙⲟⲉⲓⲧ ⲥⲟⲩⲡⲁⲍⲉ ⲙⲙⲟⲕ ⲧⲉⲛ ⲡⲉⲕϩⲏⲧ ⲉ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲧⲁϫ ϩⲟⲩⲛ ⲉⲣⲟϥ ⲧⲁⲣⲉ ⲡⲉⲕϩⲏⲧ ⲣⲉϥⲙⲟⲟϣⲉ ⲛⲙ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁϫⲓ ⲙⲁⲕ ⲉϥⲥⲟⲩ

ⲙⲟⲉⲓⲧ ϩⲏⲧⲕ 30 ⲧⲱⲛ-ⲕⲁ ⲡⲛⲟⲩⲧⲉ ϣⲱⲡⲉ ⲉⲕⲁϣⲉ

ⲛⲁⲕ ⲛⲃⲟⲏ ⲉⲣⲟϥ ⲛⲧⲉⲩϣⲏ

ⲑⲟⲥ ⲡⲁϣⲏⲣⲉ ⲙⲛⲡⲉϩⲟⲟⲩ ϫⲉ ⲛⲛⲅϯ ⲕⲁⲣⲡⲟⲥ ⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ

ALIN SUCIU656

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ⲉⲓⲥ ⲉⲣⲟⲕ- ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲥⲁⲛⲟⲩϣⲕ ϩⲙⲡ ϩⲟϫϩⲉϫ ⲧⲁ

ϫⲟⲉⲓⲥ ϫⲉ ⲛⲧⲟϥ ⲣⲉⲕϣⲱⲡⲉ

ⲡⲉⲧⲛⲁϯ ⲛⲁⲕ ϩⲙⲡⲉⲙⲧⲟⲛ-ⲛⲛⲁⲓⲧⲏⲙⲁ 5 ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲙⲡⲉⲕϩⲏⲧ- ϩⲓⲥⲉ ⲧⲁⲣⲉⲕ

ⲉⲕϣⲁⲛⲁⲓⲧⲉⲓ ϣⲱⲡⲉ ϩⲙⲛⲟⲩϩⲱⲃ ⲛⲧⲟ ⲡⲉⲙⲧⲟⲛ ⲁⲩⲱⲟⲧϥ ⲙⲡⲛⲟⲩ ⲛⲛⲉⲕⲙⲉⲥⲧⲉ

ⲧⲉ ⲙⲡⲉⲣⲉⲓ ⲉⲡⲁ 10 ⲟⲩϩⲱⲃ ⲉϥϩⲟ

ϩⲟⲩ ϫⲉϣⲁⲣⲉ ⲥⲉ ϫⲉ ϩⲓⲧⲉⲛ

ⲡⲛⲟⲩⲧⲉ ϫⲉⲛⲧ ϩⲁϩ ⲛϩⲓⲥⲉ ⲉⲣⲉ

ⲡⲣⲱⲙⲉ ⲉⲛⲁⲩ ⲡⲣⲱⲙⲉ ⲛⲁ

ϫⲉ ϥⲛⲁϩⲩⲡⲟ ⲛⲟⲩϩⲙ -ⲙⲓⲛⲉ ⲁⲗⲗⲁ 15 ⲡⲁϣⲏⲣⲉ ⲉⲓϯ ⲥ

ϩⲙⲡⲉⲕϩⲏⲧ ⲃⲱ ⲛⲁⲕ ϩⲛⲛⲉⲧⲏⲣϥ ⲁⲓⲧⲉⲓ ⲁⲩⲱ ϩⲓⲟⲟⲩⲉ ⲙⲡⲱ

ⲕⲛⲁϫⲓ- ⲛⲁϩ ⲉⲓⲧⲁⲗⲟⲡⲁϣⲏⲣⲉ ⲉⲕϩⲙⲟ ⲙⲙⲟⲕ ⲉϩⲣⲁⲓ

ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ 20 ⲉϫⲛⲛⲉϩⲓⲟⲟⲩⲉ

ⲕⲁ ⲧⲡⲩⲗⲏ ⲉⲧ ⲉⲧⲥⲟⲩⲧⲱⲛ-ϭⲏⲩ ⲙⲡⲉⲕⲉⲙ ⲙⲡⲉⲣⲙⲟⲟϣⲉ

ⲧⲟ ⲉⲃⲟⲗ- ϩⲛⲟⲩϭⲱⲱⲙⲉⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲙⲟⲟϣⲉ

ⲧⲉⲕⲣⲓ ⲕⲁ ⲧⲉⲛ 25 ⲛⲧⲟϥ ⲉⲕⲥⲟⲩ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ⲧⲱⲛ ϩⲛϩⲱⲃ

ⲧⲉ ⲛⲧⲟⲟⲧⲕ - ⲛⲓⲙ-ⲉϣⲱⲡⲉ ⲉⲕ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛϣⲁⲛⲟⲩⲱϣ ⲥⲁϭⲓⲛⲉⲣϩⲱⲃ

ⲡⲁϣⲏⲣⲉ ⲕⲛⲁ 30 ⲛⲓⲙ-ϫⲓ ⲥⲃⲱ ⲉⲕ ⲙⲡⲉⲣϣⲱϣ

ϣⲁⲛⲙⲉⲣⲉ ⲥⲱ ⲙⲛⲧⲏⲩ ⲛⲓⲙ-ⲧⲙ ⲕⲛⲁϫⲓ- ϣⲱⲡⲉ ⲛⲧⲟϥ

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ⲉⲕⲧⲁϫⲣⲏⲩ ⲙⲁⲓⲛⲟⲩⲧⲉ ⲧⲏ

ⲉϫⲛⲛⲉⲧⲥⲏϩ ⲣⲟⲩ-ⲁⲩⲱ ⲡⲛⲟⲙⲟⲥ ϫⲓ ϭⲉ ⲛⲁⲕ ⲛⲇⲁⲩ

ⲙⲡⲛⲟⲩⲧⲉ ⲕⲁ ⲉⲓⲇ ⲉϥⲱϣ

ⲁϥ ϩⲙⲡⲉⲕ 5 ⲉⲃⲟⲗ ⲉⲣⲉⲥⲁⲟⲩⲗ

ϩⲏⲧ ⲛⲛⲁⲩ ⲡⲏⲧ ⲛⲥⲱϥⲛⲓⲙ- ϫⲉ ⲁⲛⲅ ⲟⲩⲟⲩϩⲟⲣ

ⲥⲱⲧⲙ ⲇⲁⲇ ⲉϥⲙⲟⲟⲩⲧ ⲁⲩⲱⲉϥⲱϣ ⲉⲃⲟⲗ ⲁⲛⲅ ⲟⲩⲡⲏⲓ ⲛⲟⲩ

ⲉϥϫⲱ ⲙⲙⲟⲥ 10 ⲱⲧ-ϫⲉ ⲛⲥⲁⲃⲏⲗ ϫⲉ ⲛⲁⲓ ϭⲉ ⲧⲏⲣⲟⲩ ⲡⲁ

ⲡⲉⲕⲛⲟⲙⲟⲥϣⲟ ϣⲏⲣⲉ ⲁⲓϫⲟⲟⲩ

ⲟⲡ ⲛⲁⲓ ⲙⲙⲉⲗⲉ ⲉⲧⲃⲉ ⲡⲉⲑⲃⲃⲓⲟ-ⲧⲏ ⲛⲉⲓⲛⲁⲧⲁ ϫⲓ ⲇⲁⲩⲉⲓⲇ ⲛⲁⲕ

ⲕⲟ ⲡⲉ ϩⲙⲡⲁⲑⲃ 15 ⲟⲛ ⲛⲥⲙⲟⲧ ⲉⲣⲉ

ⲃⲓⲟ- ⲛⲉϥϫⲁϫⲉ ⲡⲏⲧ

ⲁⲩⲱ ⲟⲛ ϫⲉ ϯⲛⲁ ⲛⲥⲱϥ ⲉϥⲱϣ

ⲧⲉⲗⲏⲗ ⲉϫⲙ ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ

ⲡⲉⲕϣⲁϫⲉ ⲛⲑⲉ ⲡⲱⲧ ⲛⲥⲁⲛⲁⲙⲡⲉⲛⲧⲁϥϭⲛ 20 ϫⲁϫⲉ ⲛⲧⲁⲧⲁ

ϩⲁϩ ⲛϣⲱⲗ ϩⲟⲟⲩ ⲁⲩⲱ ⲛ

ⲁⲩⲱ ⲙⲁⲣⲉⲡ ⲛⲁⲕⲧⲟⲓ ⲙⲡⲟⲩϣⲁϫⲉ ⲙⲡⲛⲟⲩ ⲱϫⲉⲛ-ⲧⲉ ϩⲗⲟϭ ϩⲛⲧⲉⲕ ⲇⲁⲩⲉⲓⲇ ⲙⲉⲛ ⲥⲱ

ⲧⲁⲡⲣⲟ ⲛⲑⲉ ⲛ 25 ⲙⲁⲧⲓⲕⲟⲥ ⲉϥ

ⲇⲁⲩⲉⲓⲇ ϫⲉ ⲁ ⲙⲓϣⲉ ⲟⲩⲃⲉ ⲛ

ⲛⲉⲕϣⲁϫⲉ ϩ ϫⲓϫⲉⲉⲩⲉ ⲉⲧⲟⲩ

ⲗⲟϭ ϩⲛⲧⲁϣⲟⲩ ⲟⲛϩ ⲉⲃⲟⲗ ⲉϥⲱⲃⲉ ⲉϩⲟⲩⲉ ⲑⲁⲣⲉⲓ ⲙⲡⲛⲟⲩ

ⲉⲟⲩⲉⲃⲓⲱ ϩⲛ 30 ⲧⲉ ⲉϥⲙⲓϣⲉ ⲉ

ⲣⲱⲓ- ϫⲱϥ ⲉⲧⲃⲉ ⲧⲉϥ

ⲇⲁⲩⲉⲓⲇ ⲅⲁⲣ ⲉϥ ⲡⲣⲟϩⲁⲓⲣⲉⲥⲓⲥ

ϣⲟⲟⲡ ⲙⲡⲣⲟ ⲉⲧⲉ ⲟⲩⲉⲛⲧⲁϥⲥ

ⲥⲱⲡⲟⲛ ⲛⲙ

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ⲉϩⲟⲩⲛ ⲉⲣⲟϥ- ⲧⲏⲣⲥ ⲙⲡϫⲁϫⲉⲛⲧⲟⲕ ϭⲉ ϩⲱ ⲛⲧⲉⲧⲉⲙⲗⲁⲁⲩ

ⲱⲕ ⲱ ⲡⲁ ϫⲓ ⲧⲏⲩⲧⲛ ⲛ

ϣⲏⲣⲉ ⲁⲣⲓϫⲁⲣ ϭⲟⲛⲥ -ϩⲏⲧ ⲛⲅⲱϣ 5 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ ⲟⲥ ϫⲉ ⲛⲧⲁϥϯ

ⲡⲱⲧ ⲛⲥⲁⲛⲁ ϭⲟⲙ ⲛⲛⲁⲡⲟⲥϫⲁϫⲉ ⲧⲁⲧⲁϩⲟ ⲧⲟⲗⲟⲥ ⲙⲙⲁⲧⲉ-ⲟⲩ ⲉⲧⲉ ⲙⲙⲉⲉⲩⲉ ⲡⲥⲱⲧⲏⲣ ⲱϣ

ⲛⲉⲉⲑⲟⲟⲩ ⲉⲧϯ 10 ⲉⲃⲟⲗ ϫⲉ ⲡⲉϯϫⲱ

ⲛⲙⲙⲁⲕ ⲁⲩⲱ ⲙⲙⲟϥ ⲛⲏⲧⲛ

ⲛⲛⲁⲕⲧⲟⲓ ⲙ ϯϫⲱ ⲙⲙⲟϥ ⲛⲟⲩ

ⲡⲟⲩⲱϫⲉⲛ ⲟⲛ ⲛⲓⲙ ϫⲉ ⲣⲟ

ϯⲛⲁⲗⲟϫϩⲟⲩ ⲛⲥⲉ ⲉⲓⲥ-ⲧⲙⲉϣϭⲙϭⲟⲙ 15 ⲏ ⲛⲅϫⲓ ⲛⲁⲕ ⲛⲧ

ⲉⲁϩⲉⲣⲁⲧⲟⲩ ⲥⲉ ⲙⲛⲧϫⲱⲱⲣⲉ

ⲛⲁϩⲉ ϩⲁⲣⲁⲧⲟⲩ ⲛ ⲓⲏⲥⲟⲩ ⲡϣⲏ

ⲛⲛⲁⲟⲩⲉⲣⲏⲧⲉ- ⲣⲉ ⲛⲛⲁⲩⲏ ⲡϫⲉ ⲁⲕⲙⲟⲣⲧ ⲛⲟⲩ ϫⲱⲱⲣⲉ ϩⲙⲡϭⲟⲙ ⲉⲡⲡⲟⲗⲉ 20 ⲡⲟⲗⲉⲙⲟⲥ ⲉϥ

ⲙⲟⲥ ⲉⲃⲟⲗ ϫⲉ ⲡ ⲥⲉⲣⲉⲙⲗⲁϩ ⲉⲃⲟⲗ

ⲛⲟⲩⲧⲉ ⲡⲉⲧϯ ⲙⲛⲡⲁⲙⲁⲗⲏⲕϭⲟⲙ ⲉⲡⲣⲱⲙⲉ ⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗⲉⲧⲟⲩⲏϩ ⲛⲥⲱϥ ϫⲉ ϩⲛⲧⲉⲩⲛⲟⲩ

ⲉϥⲙⲓϣⲉ ⲙⲛ 25 ⲛⲧⲁϥϫⲣⲟ ⲉⲡⲁ

ⲛⲉⲧⲙⲓϣⲉ ⲛⲙ ⲙⲁⲗⲏⲕ ϩⲓⲧⲙ

ⲙⲁϥ- ⲡⲡⲱⲣϣ ⲉⲃⲟⲗ

ⲁϥϫⲟⲟⲥ ⲅⲁⲣ ⲛⲛⲉ ⲛⲉⲛϭⲓϫ ⲙⲙⲱⲧⲟⲩⲏϩ ⲛⲥⲱϥ ⲩⲥⲏⲥ-ϫⲉ ⲁⲓϯ ⲧⲉⲝⲟⲩ 30 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲥⲓⲁ ⲛⲏⲧⲛ ⲉ ⲟⲟⲥ ϫⲉ ⲓⲏⲥⲟⲩ

ϩⲱⲙ ⲉϫⲛⲛϩⲟϥ ⲟⲩⲡⲣⲟⲫⲏ

ⲙⲛⲛⲟⲩⲟⲟϩⲉ ⲧⲏⲥ ⲡⲉ-ⲁⲩⲱ ⲉϫⲛⲧϭⲟⲙ ⲁⲗⲗⲁ ϯⲥⲱⲧⲙ

659THE SERMO ASCETICUS

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ⲓⲁ

ⲉⲧⲉⲅⲣⲁⲫⲏ ⲉ ϭⲱⲃ ⲁⲗⲗⲁ ⲛϭⲟⲙⲥⲱϣ ⲉⲃⲟⲗ ϫⲉ ⲛ ϩⲓⲁⲅⲁⲡⲏ-ⲧⲁⲩⲕⲉⲧⲧⲏⲩ ⲙⲡⲣⲧⲣⲉⲛϭⲉⲛ

ⲧⲛ ⲉϩⲣⲁⲓ ⲉϫⲛⲧ ⲧⲥ ⲡⲁϣⲏⲣⲉ ⲉⲩ

ⲥⲛⲧⲉ ⲛⲛⲁⲡⲟⲥ 5 ⲧⲥⲁⲃⲟ ⲙⲙⲟⲕ ⲉ

ⲧⲱⲗⲟⲥ ⲙⲛⲛⲉⲡ ⲙⲓϣⲉ ⲉⲕⲙⲟⲩⲣⲣⲟⲫⲏⲧⲏⲥ- ⲙⲡⲇⲓⲁⲃⲟⲗⲟⲥ

ⲛⲧⲟⲕ ϩⲱⲱⲕ ⲉⲛⲉⲕⲟⲩⲉⲣⲏⲧⲉ

ⲡⲁϣⲏⲣⲉ ϩⲓⲧⲙ ⲙⲁⲩⲁⲁⲕ ⲉⲕⲡⲡⲱⲣϣ ⲉⲃⲟⲗ 10 ⲧⲱⲃϩ ϫltⲉgt ⲙⲡⲉⲣⲛⲛⲉⲕϭⲓϫ ⲉⲕⲉ ϫⲓⲧⲛ ⲉϩⲟⲩⲛ ⲉ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ ⲡⲓⲣⲁⲥⲙⲟⲥ ⲉⲕⲙⲁⲕ- ⲙⲟⲩⲣⲉ ⲉⲙⲡⲓ

ⲉⲕϣⲁⲛⲣϩⲟⲧⲉ ⲣⲁⲥⲙⲟⲥ ⲉⲣⲟⲕ

ϩⲏⲧϥ ⲙⲡⲛⲟⲩ 15 ⲙⲁⲩⲁⲁⲕ-ⲧⲉ ⲉⲕⲉⲉⲓ ⲉⲃⲟⲗ ⲟⲩⲛ ϩⲛϩⲃⲏⲩⲉⲉⲙⲓϣⲉ ⲙⲛⲛⲉⲕ ⲅⲁⲣ ⲉⲣⲉⲡⲣⲱⲙⲉ

ϫⲁϫⲉ ϩⲛⲟⲩϩⲓⲏ ϯ ⲙⲙⲟϥ ⲉⲣⲟⲟⲩⲉⲩⲉϭⲱⲧⲡ ϩⲁ ⲉϥⲙⲟⲩⲣ ⲙⲡⲇⲓⲁ

ⲧⲉⲕϩⲏ ⲛⲥⲁϣϥ 20 ⲃⲟⲗⲟⲥ ⲉⲣⲟϥ ⲙⲁⲩ

ⲛϩⲓⲏ- ⲁⲁϥ-ⲛⲉⲕϫⲁϫⲉ ⲉⲧϯ ⲟⲩⲥⲁ ⲛⲕⲟⲧⲥ ⲅⲁⲣ

ⲛⲙⲙⲁⲕ ⲛⲉ ⲙ ⲡⲉ ⲡⲇⲓⲁⲃⲟⲗⲟⲥⲙⲉⲉⲩⲉ ⲉⲧϯ ⲛⲙ ϣⲁϥⲉⲛ ϩⲉⲛϩ

ⲙⲁⲕ- 25 ⲃⲏⲩⲉ ⲅⲁⲣ ⲛⲁⲅⲁⲁⲓϯ ϭⲉ ⲛⲁⲕ ⲡⲁ ⲡⲏ ⲙⲡⲣⲱⲙⲉ

ϣⲏⲣⲉ ⲛⲟⲩϭⲟⲙ ϣⲁⲛⲧⲉϥⲉⲛⲧϥ

ⲉⲃⲟⲗ ϩⲓⲧⲙⲡ ⲉⲧϭⲟⲣϭⲥ ϩⲉⲛⲛⲟⲩⲧⲉ ⲧⲁⲣⲉⲕ ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ 30 ϣⲛϩⲧⲏϥ ⲛⲙⲁⲕ ⲧⲏⲣⲟⲩ- ⲛⲟⲩϫ ⲛϥⲧⲉϩⲛⲧⲁⲡⲛⲟⲩⲧⲉ ⲅⲁⲣ ⲡⲉⲕⲟⲩⲱϣ

ϯ ⲛⲁⲛ ⲁⲛ ⲛⲟⲩ ⲙⲛⲧⲁⲅⲁⲡⲏⲡⲛⲁ ⲙ ⲙⲛⲧ

ALIN SUCIU660

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ⲓⲃ

ⲛϥⲧⲱϩ ⲙ ⲉⲓⲧⲁ ⲉⲕϩⲙⲟⲟⲥ

ⲡⲉⲧⲥⲁϣⲉ ⲙⲛ ϩⲛⲧⲙⲏⲧⲉ ⲛ

ⲡⲉⲧϩⲟⲗϭ - ϩⲛⲣⲱⲙⲉ ϥⲓⲧⲱⲃϩ ϭⲉ ⲙⲡ ⲡⲉⲕⲣⲟⲟⲩϣ

ⲛⲟⲩⲧⲉ ⲡⲁϣⲏ 5 ⲙⲁⲩⲁⲁⲕ ⲉⲕⲣⲉ ϫⲛⲛⲉⲕⲉⲓ ϣⲁⲛⲛⲁⲩ ⲉϩⲱⲃ

ⲉⲛⲉϥϩⲁϭⲉ- ⲛⲓⲙ ⲙⲟϣⲧⲕⲉⲩⲉⲣϩⲁⲗ ⲅⲁⲣ ⲙⲡ ϫⲉ ⲉⲛⲉⲁⲕⲉⲛ

ⲣⲉϥϣⲙϣⲉ ⲡϫⲏ ⲉⲃⲟⲗ ϩⲙ

ⲛⲟⲩⲧⲉ ϩⲛϩⲉⲛ 10 ⲡⲉⲕⲃⲁⲗ-ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ ⲁⲩⲱ ⲙⲡⲣϫⲓ ⲗⲁ

ⲛⲟⲩⲧⲉ- ⲁⲩ ⲛϣⲁϫⲉ ⲛⲧⲉ

ⲛⲑⲉ ⲛⲁⲇⲁⲙ ⲗⲁⲁⲩ ⲉϩⲟⲩⲛ ⲉ

ⲛⲧⲁⲩⲉⲣ ⲣⲱⲙⲉ ⲉⲙϩⲁⲗ ⲙⲙⲟϥ ϩⲛ 15 ⲡⲉⲛⲉⲕⲃⲁⲗ ⲛⲁⲩ

ⲟⲩⲥⲙⲏ ⲙ ⲙⲛⲧ ⲉⲣⲟϥ ⲛⲧⲉⲛⲉⲕⲛⲟⲩⲧⲉ ⲁϥ ⲙⲁⲁϫⲉ ⲥⲟⲧⲙⲟⲩⲧⲉϩ ⲡⲉⲧϩⲟⲗϭ ⲛⲅϥⲓ ⲙⲡⲉϥⲛⲟ

ⲙⲛⲡⲉⲧⲥⲁϣⲉ- ⲃⲉ ⲛⲅⲧⲁⲗⲟϥ ⲉ

ⲣⲟⲉⲓⲥ ϭⲉ ϩⲱⲱⲕ 20 ϫⲱⲕ-ⲉⲧⲉⲙϯϩⲓⲛⲏⲃ ⲉⲧⲃⲉ ⲡϣⲁϫⲉ

ⲛⲛⲉⲕⲃⲁⲗ ⲣⲉⲕ ⲉⲧⲥⲏϩ ϫⲉ ⲉⲧⲉ

ⲣⲓⲕⲉ ⲛⲛⲉⲕⲃⲟⲩ ⲧⲛⲟ ⲛϩⲏⲏⲃⲉ

ϩⲉ ϫⲉ ⲉⲕⲉⲉⲣ ⲉϫⲛⲛⲉⲛⲟⲃⲉ ⲛ

ⲃⲟⲗ ⲛⲑⲉ ⲛⲟⲩ 25 ⲛⲉⲧϩⲓⲧⲟⲩⲱ

ϭⲁϩⲥⲉ ⲉⲃⲟⲗ ϩⲛⲟⲩ ⲧⲉⲛ ⲉⲧⲉⲧⲛϩⲁϭⲉ ⲁⲩⲱ ⲛ ⲱⲡ ⲙⲡⲉⲩϣⲱ

ⲑⲉ ⲛⲟⲩϩⲁⲗⲏⲧ ⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛⲉⲃⲟⲗ ϩⲛⲟⲩⲡⲁϣ- ⲛⲉ ⲉⲕϣⲁⲛ

ϩⲉⲛϩⲁⲣⲉϩ ⲛⲓⲙ 30 ⲱⲡ ⲙⲡϣⲱⲱⲧ

ϩⲁⲣⲉϩ ⲉⲡⲉⲕ ⲙⲡⲉⲧϩⲓⲧⲟⲩϩⲏⲧ ϩⲛϩⲓⲟ ⲱⲕ ϫⲉ ⲛⲟⲩⲕ

ⲟⲩⲉ ⲅⲁⲣ ⲛⲱⲛϩ ⲛⲉ ⲙⲉⲕⲕⲣⲓⲛⲉⲛⲉ ⲉⲃⲟⲗ ϩⲛⲛⲁⲓ- ⲛⲗⲁⲁⲩ ⲙⲉⲕ

661THE SERMO ASCETICUS

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Venice Marciana 192 fo 100r

ⲓⲅ

ϫⲓⲥⲉ ⲛϩⲏⲧ ⲉϫⲉⲛ ϩⲙⲡⲉⲕⲥⲙⲟⲧⲗⲁⲁⲩ ⲁⲗⲗⲁ ⲉⲣⲉⲡⲉⲕϩⲏⲧ

ϣⲁⲕϥⲓ ϩⲁϩⲱⲃ ⲟ ⲛⲑⲉ ⲛⲟⲩⲕⲱϩⲧ

ⲛⲓⲙ ⲉⲧⲃⲉ ⲧⲁ ⲉϩⲟⲩⲛ ⲉⲡⲛⲟ

ⲅⲁⲡⲏ ⲙⲡⲛⲟⲩ 5 ⲃⲉ-ⲧⲉ- ⲙⲡⲉⲣϣⲱⲡⲉ ⲉⲕ

ϣⲱⲡⲉ ⲛⲭⲣⲏⲥ ⲃⲏⲗ ⲉⲃⲟⲗ ϩⲙⲧⲟⲥ ⲡⲁϣⲏ ⲡⲉⲕϩⲏⲧ ϣⲱ

ⲣⲉ ϫⲉ ⲛⲉⲧⲟ ⲛ ⲡⲉ ⲛⲧⲟϥ ⲉⲕ

ⲭⲣⲏⲥⲧⲟⲥ ⲛⲉⲧ 10 ⲧⲟⲣϩ ϩⲛϩⲱⲃ

ⲛⲁⲟⲩⲱϩ ϩⲓϫⲙ ⲛⲓⲙ-ⲡⲕⲁϩ ⲁⲩⲱ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕϩⲏⲧ

ⲛⲃⲁⲗϩⲏⲧ ⲛⲉⲧ ⲉⲉⲣϫⲟⲉⲓⲥ ⲉⲣⲟⲕⲛⲁϣⲱϫⲡ ϩⲓ ⲁⲗⲗⲁ ⲁⲣⲓϫⲟⲉⲓⲥ

ϫⲱϥ- 15 ⲛⲧⲟϥ ⲉⲡⲉⲕ

ⲁⲩⲱ ϫⲉ ⲧⲁⲅⲁⲡⲏ ϩⲏⲧ-ϣⲁⲥⲉⲣⲭⲣⲏⲥ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛ

ⲧⲟⲥ ⲉϥϫⲱ ⲙ ⲥⲁⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲟⲥ ϫⲉ ⲉⲕϣⲁⲛ ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ 20 ϩⲏⲧ ⲟⲩⲁϩϥ ⲛ

ⲁⲣⲓⲭⲣⲏⲥⲧⲟⲥ ⲥⲱⲕ-ϩⲓⲃⲁⲗϩⲏⲧ ⲧⲁ ⲙⲡⲉⲣⲥⲱⲧⲙ ⲛⲥⲁⲣⲉⲕϩⲉ ⲉⲡⲉⲟⲟⲩ ⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲡⲛⲟⲩⲧⲉ- ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲙⲡⲉⲣϣⲱⲡⲉ ⲛⲑⲉ 25 ϩⲏⲧ ⲛⲧⲟϥ ⲥⲱ

ⲛⲛⲉⲓϣⲟⲛⲧⲉ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲧⲣⲏⲧ ϩⲓϫⲛⲛ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕ

ⲧⲟⲟⲩ ⲉⲧⲉ ⲡⲛⲟⲩ ϩⲏⲧ ⲉⲉⲣⲛⲟⲩⲧⲉ

ⲧⲉ ⲡⲉϣⲱⲡⲉ ⲛⲁⲕ ⲁⲗⲗⲁⲛⲧⲟϥ ⲛⲑⲉ ⲛⲟⲩ 30 ⲙⲁⲣⲉⲡⲉⲕϩⲏⲧ

ⲕⲁϣ ⲉϥⲣⲏⲧ ϩⲓ ⲛⲧⲟϥ ⲥⲱⲧⲙϫⲛⲟⲩⲙⲟⲟⲩ ⲉⲧⲉ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ-ⲡⲛⲟⲩⲛ ⲡⲉ ⲕⲟⲩⲱϣ ⲉⲥⲱⲧⲙ

ϣⲱⲡⲉ ⲉⲕⲙⲟⲧⲛ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ

ALIN SUCIU662

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Venice Marciana 192 fo 100v

ⲓⲇ ⲓⲁ

ⲡⲁϣⲏⲣⲉ ⲛⲅ ⲉⲡϫⲓⲛϫⲏ-ⲛⲁⲟⲩⲱϣ ⲁⲛ ⲁⲩⲱ ⲟⲛ ϫⲉ ⲁⲛltⲁgt

ⲉⲥⲱⲧⲙ ⲛⲥⲁ ⲁⲛⲟⲙⲓⲁ ϫⲓⲥⲉ

ⲛⲉⲕⲟⲩⲱϣ ⲉⲧⲁⲁⲡⲉ ⲁⲩϩⲛⲅⲥⲱⲧⲙ ⲛⲥⲁ 5 ⲣⲟϣ ⲉϫⲟⲓ ⲛ

ⲡⲛⲟⲩⲧⲉ- ⲑⲉ ⲛⲟⲩⲉⲧⲡⲱ

ⲡⲟⲩⲱϣ ⲙⲡⲛⲟⲩ ⲉⲥϩⲟⲣϣ -ⲧⲉ ⲡⲉ ϩⲁⲣⲉϩ ⲉ ⲧⲉⲛⲛⲁⲩ ⲅⲁⲣ ϫⲉ

ⲛⲉϥⲉⲛⲧⲟⲗⲏ ⲉⲣϣⲁⲛⲡⲣⲱ

ⲉⲕϣⲁⲛϩⲁⲣⲉϩ 10 ⲙⲉ ⲧⲟϭϥ ⲉⲡⲛⲟⲩ

ⲅⲁⲣ ⲉⲛⲉϥⲉⲛⲧⲟ ⲧⲉ ϣⲁϥⲗⲟ ⲉϥ

ⲗⲏ ⲕⲛⲁϣⲱ ϩⲟⲣϣ ⲛⲛⲟⲃⲉⲡⲉ ⲉⲟⲩⲉⲛϭⲟⲙ ϣⲁⲣⲉⲡϣⲁϫⲉ

ⲙⲙⲟⲕ ϩⲛⲛⲉⲕ ⲙⲡⲥⲱⲧⲏⲣ

ϩⲃⲏⲩⲉ ⲧⲏⲣⲟⲩ 15 ϫⲱⲕ ⲉⲃⲟⲗ ⲉ

ⲁⲩⲱ ⲡⲉⲕϩⲱⲃ ϫⲱϥ ϫⲉ ⲉⲧⲉ

ⲛⲁϣⲱⲡⲉ ⲛ ⲧⲛϣⲁⲛϭⲱ ϩⲙ

ⲥⲱⲧⲡ ϫⲉ ⲛⲉϥ ⲡⲁϣⲁϫⲉ ⲧⲉⲉⲛⲧⲟⲗⲏ ⲛⲥⲉ ⲧⲛⲛⲁⲥⲟⲩⲉⲛ ⲧ

ϩⲟⲣϣ ⲁⲛ- 20 ⲙⲉ ⲁⲩⲱ ⲧⲙⲉ

ⲉϥⲱϣ ⲉⲃⲟⲗ ⲟⲛ ⲛⲁⲉⲣⲧⲏⲩⲧⲛ

ϫⲉ ⲁⲙⲏⲓⲧⲛ ϣⲁ ⲛⲣⲙϩⲉ-ⲣⲟⲓeuroⲟⲩⲟⲛ ⲛⲓⲙ ⲉϥϫⲱ ⲙⲙⲟⲥ

ⲉⲧϩⲟⲥⲉ ⲁⲩⲱ ⲉ ϫⲉ ⲡⲛⲟⲩⲧⲉ ⲛⲁ

ⲧⲟⲧⲡ ⲁⲩⲱ 25 ⲉⲣⲧⲏⲩⲧⲛ ⲛⲁⲛⲟⲕ ϯⲛⲁϯ ⲉⲙ ⲣⲙϩⲉ ⲉⲛⲉⲧⲛ

ⲧⲟⲛ ⲛⲏⲧⲛ - ⲛⲟⲃⲉ ⲉⲃⲟⲗⲁⲩⲱ ⲟⲛ ϥⲱϣ ϫⲉ ⲡⲛⲟⲩⲧⲉ

ⲉⲃⲟⲗ ⲟⲩⲃⲉ ϩⲟⲓⲛⲉ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲡ

ⲉⲩϩⲟⲥⲉ ⲉⲡϫⲓⲛ 30 ⲣⲱⲙⲉ-ϫⲏ ⲛⲑⲉ ⲉⲧ ⲉⲃⲟⲗ ϫⲉ ϥⲥⲏϩ ϫⲉ

ⲥⲏϩ ϫⲉ ⲁϩⲣⲟⲟⲩ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲛⲛⲉⲧϩⲟⲥⲉ ⲥⲉϩⲟⲥⲉ ⲛⲉⲧⲟⲩⲧⲃⲃⲟ

663THE SERMO ASCETICUS

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Oxford Bodleian Library MS Copt F 157(P)r

TRANSLATION

[A] Unknown number of lines missing

7 [ ] and do not quarrel about anything10 [Do] not be hard [so that] you do not die before

your [time]54

11 [Do not] be O [my] son [ ]

Unknown number of lines missing21 [ ] [run immediately from] all [these things] [Do not] be

[ ] O my [son] but be [meek] for the [meek will] inheritthe earth55

Unknown number of lines missing23 [ ] and [the] Devil [will not have] power [over you] Be

[calm] and humble with all people

[A] BnF Copte 1321 fo 87r + BnF Copte 1332 frag 42Cv

c20 lines missing c20 lines missing[ ] [ ] [ⲁⲩⲱ ⲛϩⲟⲙⲟⲟⲩ][ⲕ]ⲁ ⲣⲡⲟⲥ ϥ [ⲛⲁⲧ] ⲥⲓⲟⲛ [ ⲧⲉⲛⲟⲩ]ⲃⲃⲟϥ- ⲁⲩⲱ [ⲛⲟⲩⲟⲉⲓϣ]ⲁ [ⲅ]ⲱⲛⲓⲍⲉ ϭ [ⲉ] ⲡⲁ ⲛⲓⲙ[ ϣⲁⲉⲛⲉϩ]ϣⲏⲣⲉ ⲧⲁⲣⲉⲕ ⲛⲉⲛ[ⲉϩ ϩⲁ]ϭⲱ ϩⲛⲛⲁⲡⲧⲃ ⲙⲏ [ⲛ-]ⲃⲟ ⲧⲏⲣⲟⲩ ⲉⲓⲧⲉ ϩⲛⲛⲉⲕⲃⲁⲗⲉⲓⲧⲉ ϩⲙⲡⲉⲕ

ϩⲏⲧ ⲧⲁⲣⲉⲕⲉⲓ[ⲉⲧ]ⲉ ⲕⲁⲣⲭⲏⲛⲑⲉ ⲛⲛⲉⲓⲕⲟⲩⲓ

ⲛϣⲏⲣⲉ ⲛⲧⲁmargin

54 Eccles 71755 Matt 55

ALIN SUCIU664

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24 Look at [your] teacher how [he] walked [in] humbleness[setting] for us [a model] so that [ ]56

[B] Unknown number of lines missing28 [Look at] Isaiah [crying] out and [saying] lsquo[Our] entire

righteousness is like [a] menstrual ragrsquo57 [before] you29 [And our] Lord [instructed] those [who followed] him lsquoIf

you [do] every[thing] that [has been] ordered [to you] [ ]58

Unknown number of lines missing29a Look at the tax collector my [son] whom God praised for

his humbleness31 Walk in poverty my [son] for [the] poverty [humbles] the

person59 Do not [ ] [ ] according to the [commandment] of[Christ] so that you [devote yourself to] God [and] God [ ] you

32 Devote yourself to [God] [ ] his sweetness and you will[know his] wish

One leaf missing[C] 38 [Sitting] in your cell be like a master-pilot who steers

his ship60 observing the wind from which side it comes to youwhether comes the good wind or comes the bad wind Be strongin the battle and cry out lsquoArise north wind and come southwind and blow in my garden so that my spices give scentrsquo61

39 Sitting in your cell my son do not be like a judge40 Do not weary of praying and you will be heard41 While you are in a labour look for rest42 My son give yourself to God with all your strength so that

he fights for you62 protects you gives you power and fights withthose who fight against you For you shall not be able to do any-thing apart from God but if the person supplicates God thenGod gives him power watches him fills him with wisdom andunderstanding and leads him with his counsel63

[B] BnF Copte 1321 fo 87v + BnF Copte 1332 frag 42Cr

[C] Venice Marciana 192 fo 99r (p 1)

56 1 Pet 22157 Isa 64558 Luke 171059 Prov 10460 Cf 4 Macc 7161 S of S 41662 Cf Exod 141463 Cf Ps 7224

665THE SERMO ASCETICUS

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43 Sitting in your cell do not be wandering forth Pay atten-tion [D] how you sit Do not become like a beast that hastens afterthe person but rather be the person who drives the beast Sittingin your cell have a guard to you Do not have the body in the cellwhile your heart is in Egypt but make your body a temple ofGod64 and strengthen your thoughts so that you obtain for your-self the stable thought

43a Sitting in your cell do not let your mind exalt with you orexalt yourself by the deliberation of your mind65 or praise your-self alone for God detests those who praise themselves alone66

but he looks upon the prayer of those who are humble67 Sittingin your cell do not have any fetters It is sufficient (to do) foreach day its works68 so that you remain calm Guard yourself notto commit sin Sitting in your cell persist in your prayers fastsand the fight of your heart so that you abide in the things that be-long to the purity of the heart for without peace and holiness [E]no one will see God69

44 Sitting in your cell if a brother brings reports against youdo not let your heart be concerned with them so that you remaincalm and your heart remains quiet for many are the thoughts ofthe cell

45 Sitting in the cell keep recitation in your mouth If youstop put a guard to you or else you are led astray so that you re-main in the pure things and the Holy Spirit befriends you Sittingin your cell seek after the blameless thought and the thought ofGod makes him a member of your household so that he over-comes all the thoughts that fight against you For the thought ofGod which is the reason is the king of the passions70

46 Sitting in your cell fight against yourself so that you obtainthe grace of the cell for the cell has grace

[D] Venice Marciana 192 fo 99v (p 2)[E] Naples National Library IB9 fo 52r (p 3)

64 Cf 1 Cor 31665 Sir 6266 1 Clement 30667 Ps 1011868 Cf Matt 63469 Cf Heb 121470 Cf 4 Macc 17 13 182 The idea that reason rules over passions is

based on 4 Macc 11 ff

ALIN SUCIU666

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47 Sitting in your cell do not teach yourself to pine for a persondo not let a person wait for you and also do not wait for a person sothat you remain calm but because of the commandment of Godsupport those who come to you If a brother [F] spends a Sundaywith you support him because of the commandment of God If abrother comes to the monastery71 while you are in it support himuntil he finds a cell because of the commandment of God And doaccording to your capacity that which depends on you for you alsoif you go to a monastery you want to be helped For this is the com-mandment of God and these are the works of the cell my son

48 If you come out from the cell be careful72 so that you donot bring out the laden ship and empty it and you do not walk bythe sight of your eyes and the hearing of your ears Stay safe myson and let all the things that you see be profitable to you so thatyou return calm to your cell

49 Sitting in your cell my son have constantly the thought ofGod in your heart and his fear shall encircle you

50 For the fear of God drives out from the soul all sin corrup-tion and transgression

51 The one who has obtained the fear of God has obtained allgrace The one who has the fear of God has [G] treasuries filledwith all good things For the fear of God delivers the person fromsin and it is in the fear of God that everyone turns away from evil

52 Sitting in your cell keep the judgement before you and per-form the things of life Gird yourself about your loins with theteaching73 and you shall trample upon your bruised enemies

53 Do not be undisciplined my son but fear God and keep hiscommandments74

54 My son do not be the slave of your cowardice75 for humanglory Guard yourself against vainglory or else God shall scatteryour bones76

[F] Naples National Library IB9 fo 52v (p 4)[G] Naples National Library IB9 fo 53r (p 5)

71 Literally lsquomountainrsquo a word which designates a monastery or a monas-tic settlement

72 Literally lsquohold your heartrsquo73 Cf Eph 61474 Eccles 121375 Literally lsquoof his cowardicefearrsquo The Qasr el-Wizz fragment has lsquoof his

desire and his fearrsquo The Sahidic text is perhaps corrupted at this point theGreek reads μὴ γίνου δοῦλος τοῦ θελήματος σου ἕνεκα δόξης ἀνθρωπίνης

76 Cf Ps 526 Ezek 65

667THE SERMO ASCETICUS

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55 Do your entire work for God77 for God is not unjust to re-ward you according to your work78

56 Cleanse your heart my son so that God listens to youimmediately

56a Present yourself approved to God79

57 Do not restrain yourself and strive day after day and do notbe negligent so that your time does not cease from you and youcurse the day you were born

58 I bid you my son [H] do not walk with a person fromwhom you will not profit so that you do not fall upon your faceDo not walk with an angry person80 Do not befriend a slandererDo not walk with a drunkard Do not befriend an irascible personDo not walk with a garrulous person so that you become meekfor the meek will inherit the earth81 Do not befriend a hasty per-son Do not walk with a person who is friend with a woman or achild nor be friends with a woman Do not walk with someoneyounger than you so that you are not confused and do notgo backwards

59 If you make a friend let him be a believer a personwhose work surpasses yours a God-loving person a personwho does not look at the things of this world for it is thethings of this world that separate the person from God Do notbe friends with a person on account of the things of this worldfor it is the things of this world that separate the personfrom God

60 Rather be friends with a God-loving pauper a humble pau-per a hospitable pauper a pauper girded with the fear of God apauper who carries the cross a pauper who gives heed to God andhas a guard on his mouth82

61 My son befriend [I] everyone who fears God and keeps hiscommandments83

[H] Naples National Library IB9 fo 53v (p 6)[I] Naples National Library IB9 fo 54r (p 7)

77 Cf Col 32378 Following the Qasr el-Wizz fragment codex MONBON has lsquoyour heartrsquo

Cf Heb 61079 2 Tim 21580 Cf Prov 222481 Matt 5582 Cf Ps 140383 Cf Eccles 1213

ALIN SUCIU668

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62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

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67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

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67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

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70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

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73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

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Page 17: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

his letter the conjunction ὅτι stands for the Coptic ϫⲉ and doesnot appear in the parallel passage of 1 Clement in Greek

If a Greek original of the Sermo asceticus is admitted then onemust suppose that the translator into Coptic either knew byheart 1 Clement or went through the pain of searching for thesource of the quotation found it and adapted it according to theCoptic version of this writing However such a possibility mustbe excluded from the outset because as we have seen the quota-tion in the Greek Sermo asceticus does not correspond to the par-allel passage in 1 Clement making it difficult for the translator toidentify its source

One additional remark is in order here concerning the shift intense between the Coptic and the Greek texts of the Sermo asceti-cus at the beginning of the quotation The quotation in Greek fea-tures an imperative whereas the Sahidic is a focalizedcircumstantial clause If we hypothesize that the Greek is in fact atranslation of the Coptic it is apparent that this discrepancy isdue to the fact that the Greek translator failed to identify thequotation from 1 Clement and tried to adapt the text according toJames 49 and 51 which must have sounded more familiarταλαιπωρήσατε καὶ πενθήσατε καὶ κλαύσατε (49) κλαύσατεὀλολύζοντες ἐπὶ ταῖς ταλαιπωρίαις ὑμῶν (51)

Because the translators could not find its source this passagefrom 1 Clement was problematic for the ancient translators of theSermo asceticus For example while keeping the imperative clauseof the Greek text the Arabic translator (or a later scribe) misat-tributed the quotation to Paul

as it is written in Paul lsquoCry over your sins of one another and as toyour shortcomings consider that they are yoursrsquo

In its turn the Geiez version mentions that the text appears lsquointhe Lawrsquo (በውስተ ሕ[ግ])

EMML 4493 fo 104v col C lines 32ndash6

በከመ ጽሑፍ በውስተ ሕ[ግ] ኢትርኣዩ ኣበሳ ቢጽክ[ሙ] በበይናቲክሙ ወሐል[ዩ] ሕፀፀክሙ ከመ ለክሙ ይእቲ

as it is written in the Law lsquoDo not see the sin of each another andconsider your deficiency as it is yoursrsquo

It is thus obvious that the quotation from 1 Clement 26 was chal-lenging not only for the Greek translator but also for those who

ALIN SUCIU644

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rendered the Sermo asceticus into Arabic and Geiez As to theGeorgian this version does not contain the portion of the textthat interests us here Because none of the translators was able tofind the source of the quotation they all tried to explicate thetext as can be judged from the fact that each version gives a dif-ferent text at this point It is only the Sahidic that follows ad lit-teram the Coptic version of 1 Clement

Furthermore in sect43 b which is extant only in Sahidic Stephenthe Theban refers again to 1 Clement this time to 306 lsquoGoddetests those who praise themselves alonersquo47 Unfortunately asthis paragraph of the Sermo asceticus does not appear in Greekwe cannot compare properly the two texts Nevertheless we canobserve again that the Sahidic obviously depends on the Copticversion of 1 Clement

In the light of this evidence it is tempting to speculate thatStephen the Theban wrote the Sermo asceticus in Coptic and ei-ther used the Akhmimic version of 1 Clement or more likely alost Sahidic version which served as a model for the Akhmimictext Thus we can propose a Coptic original of the Sermo asceticus

1 Clement 306 (Greek)48 1 Clement 306(Akhmimic)49

Sermo asceticus43b (Sahidic)

αὐτεπαινετοὺς γὰρμισεῖ ὁ θεός

ⲡⲛⲟⲩⲛⲧⲉ ⲅⲁⲣ ⲙⲁⲥⲧⲉ

ⲛⲛⲉⲧⲧⲙⲁⲓeuroⲟⲙⲙⲁⲩ ⲟⲩⲁⲉⲉⲧⲟⲩ

ⲡⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲛⲛⲉltⲧgtⲧⲙⲁⲓⲟ

ⲙⲙⲟⲟⲩ ⲙⲁⲩⲁⲁⲩFor God detests thosewho praise themselves

For God detests thosewho praise them-selves alone

God detests thosewho praise them-selves alone

47 Remarkably the same passage appears in an ascetic text attributed toPachomius De monacho iniuriae memore (CPG 23541) see L T Lefort Œuvresde S Pachome et de ses discιples 2 vols (CSCO 159ndash60 Scriptores coptici 23ndash4Louvain Imprimerie orientaliste L Durbecq 1956) vol 1 p 3 ⲡⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉⲙⲡⲉⲧⲧⲙⲁⲓeuroⲟ ⲙⲙⲟϥ ⲟⲩⲁⲁϥ (lsquoGod detests whoever praises himself alonersquo)

48 Lightfoot The Apostolic Fathers part 12 p 9749 Schmidt Der erste Clemensbrief p 80

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from which derive the other versions according to the followingstemma

My philological argument remains to be re-evaluated once weunderstand better the fourth-century social and historical contextin which ascetics like Stephen the Theban wrote Nevertheless itis perhaps time to challenge the conventional view according towhich most if not all monastic literary productions of the periodwere written in Greek Thus even in cases such as the Lives ofPachomius or the letters of Antony which were at least originallyaddressed to audiences that spoke Coptic scholars have preferredto postulate Greek originals50 This position primarily rests onthe assumption that during the fourth century and later nativeEgyptian monks were not capable of writing texts charged with aspecific theological vocabulary One may recall for example thatFrancois Halkin spoke about lsquolrsquoimpuissance nativersquo that preventedCoptic-speaking Pachomian monks from composing narrativesabout the founder of the Koinonia51 According to Halkin it was

50 On the problem of the original language of the Lives of Pachomius see PRousseau Ascetics Authority and the Church in the Age of Jerome and Cassian(Oxford Historical Monographs Oxford Oxford University Press 1978) pp245ndash7 For the Letters of Antony see P Luisier lsquoAutour drsquoun livre recent etdes lettres de S Antoinersquo Orientalia Christiana Periodica 61 (1995) pp 201ndash13 who argues in favour of a Greek original

51 F Halkin Sancti Pachomii Vitae Graecae (Subsidia hagiographica 19Brussels Societe des Bollandistes 1932) p 103

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rather the Hellenist monks who put together the first Lives ofPachomius which were only later translated into Coptic

On the other hand if we favour the pre-eminence of Greekoriginals for Egyptian ascetic writings it is hard to explain the ap-pearance of such a prolific author as Shenoute of Atripe who ob-viously wrote Coptic52 It is likely that Shenoute did not appearin a vacuum but other authors who used Coptic as a literary lan-guage must have preceded him For his part Tito Orlandi hasargued that one such author who wrote Coptic was the MiddleEgyptian ascetic Paul of Tamma53 It is thus possible to imaginethat Shenoute sprang up in a historical context in whichPachomius Paul of Tamma and Stephen the Theban had alreadyused Coptic as a literary vehicle In this case Stephen theTheban could rightly be considered as one of the early authors ofCoptic literature

EDITION OF THE SAHIDIC TEXT OF THE SERMOASCETICUS

The following edition is semi-diplomatic However the supra-lineation system does not reproduce that of the manuscript beingstandardized by the editor In the translation the paragraphs fol-low the numbering system established by Sauget in his edition ofthe Arabic version of the Sermo asceticus which was subsequentlyadopted by des Places for the Greek text and by Garitte forthe Georgian

52 Enzo Lucchesi for example believes that Shenoute also wrote at leastsome of his texts in Greek something which cannot be completely ruled outsee his article lsquoChenoute a-t-il ecrit en grecrsquo in Melanges AntoineGuillaumont Contributions a lrsquoetude des christianismes orientaux (CahiersdrsquoOrientalisme 20 Geneva Patrick Cramer 1988) pp 201ndash10

53 Orlandi Paolo di Tamma See also Luisier lsquoPaul de Tammarsquo p 267who agrees that Paul of Tammarsquos De cella may have been written in Copticalthough he leaves the question open For arguments concerning the fact thatPaul wrote in Coptic see A Suciu lsquoSitting in the Cell The LiteraryDevelopment of an Ascetic Praxis in Paul of Tammarsquos Writings With anEdition of Some Hitherto Unknown Fragments of De Cellarsquo JTS NS 68(2017) pp 141ndash71 at 159ndash60

647THE SERMO ASCETICUS

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BnF Copte 1321 fo 87r thorn BnF Copte 1332 frag 42Cv

unknown number of lines missing unknown number of lines missing[ ] [ [[ ]ⲧⲃ[ ⲙ [[ ] ⲁⲩⲱ [ⲙ] ⲁⲩⲱ [ⲡⲇⲓⲁ]ⲡⲉⲣϯⲧⲱⲛ ϩⲛ ⲃⲟⲗⲟ [ⲥ ⲛⲁϣϭⲙ]ⲗ ⲁⲁⲩ ⲛϩⲱⲃ- ϭⲟⲙ ⲉⲣ [ⲟⲕ ⲁⲛ][ⲙ]ⲡ ⲉⲣϣⲱⲡⲉ ϣⲱⲡⲉ [ⲉⲕⲙⲟⲧⲛ][ⲉ]ⲕⲟ ⲛⲛⲁϣⲧ ⲉⲕⲑⲃⲃⲓⲏ [ⲩ ⲉ][ϫ]ⲉ ⲛⲅⲙⲟⲩ ϩⲁ ⲣⲱⲙⲉ ⲛ[ⲓⲙ-][ⲑ]ⲏ ⲙⲡⲉⲕⲟⲩⲟ ϭⲱϣⲧ ⲉ[ⲡⲉⲕ][ⲉⲓϣ]- ⲥⲁϩ ⲛⲑⲉ [ⲁϥ][ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲱ ⲙⲟⲟϣ[ⲉ ϩⲛ][ⲡⲁϣ]ⲏⲣⲉ ⲉⲕⲟ ⲑⲃⲃⲓⲟ [ⲉϥⲕⲱ][ ] ⲙ ⲛⲁⲛ ⲛ [ⲟⲩⲥⲙⲟⲧ]

unknown number of lines missing ϫⲉⲕ[ⲁⲥ[ ] [ ϣⲱ [ⲡⲉ[ ⲡⲱ]ⲧ ⲛⲧⲉ [ⲩⲛⲟⲩ] ⲟ [ⲛⲛⲁⲓ] ⲧⲏⲣⲟⲩ [] ⲡ [[ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲙ unknown number of lines missing[ ]ϥ ⲱ ⲡⲁ

[ϣⲏⲣ]ⲉ ⲁⲗ[ⲗⲁ ϣ]ⲱⲡⲉ ⲛ

[ⲣⲙⲣ]ⲁϣ ϫⲉ ⲛ[ⲣⲙⲣ]ⲁϣ ⲛⲉⲧ

[ⲛⲁⲕ]ⲗⲏⲣⲟⲛⲟ[ⲙⲉⲓ ⲙ]ⲡⲕⲁϩ

margin

ALIN SUCIU648

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BnF Copte 1321 fo 87v thorn BnF Copte 1332 frag 42Cr

unknown number of lines missing unknown number of lines missing[ ] [ ] [[ ]- [ ]-[ϭⲱϣⲧ ⲉⲓ]ⲏⲥⲁⲓⲁⲥ ϭⲱϣⲧ ⲉⲡ[ⲧⲉ][ⲉϥⲱ]ϣ ⲉⲃⲟⲗ ⲉϥ ⲗⲱⲛⲏⲥ ⲡⲁ[ϣⲏ][ϫⲱ] ⲙⲙⲟⲥ ϫⲉ ⲉⲣⲉ ⲣⲉ ⲉⲁⲡⲛⲟⲩⲧ [ⲉ][ⲧⲛ]ⲇ ⲓⲕⲁⲓeuroⲟⲥⲩ ⲧⲙⲁⲓⲟϥ ⲉⲧ ⲃ [ⲉ][ⲛⲏ] ⲧⲏⲣⲥ ⲟ ⲛⲑⲉ ⲡⲉϥⲑⲃⲃⲓⲟ[ⲛⲛⲉ]ⲓⲧⲟⲉⲓⲥ ⲛϣ ⲙⲟⲟϣⲉ ϩⲛⲟⲩ

[ⲣⲱ ⲙ]ⲡⲉⲕⲉⲙ ϩⲏⲕⲉ ⲡⲁϣ [ⲏⲣⲉ][ⲧⲟ ⲉⲃⲟ]ⲗ- ϫⲉϣⲁⲣ [ⲉⲧⲙⲛⲧ][ⲁⲩⲱ ⲡⲉ]ⲛϫⲟⲉⲓeuroⲥ ϩⲏⲕⲉ [ⲑⲃⲃⲓⲉ ⲡ][ⲁϥϯⲥⲃ]ⲱ ⲛⲛⲉ ⲣⲱⲙⲉ [-][ⲧⲟⲩⲏϩ] ⲛⲥⲱϥ ⲙⲡⲉⲣ[ ][ϫⲉ ⲉⲧⲉⲧ]ⲛϣⲁⲛ [[ⲉⲣ ϩⲱⲃ ⲛ]ⲓⲙ ⲛ unknown number of lines missing[ⲧⲁⲩⲟⲩⲉϩ]ⲥ ⲁ ϩⲛ ⲉ [ ] ϫ ⲉ[[ⲙⲙⲟⲟⲩ ⲛⲏⲧ]ⲛ [ ]ⲛⲉⲧϣ[

unknown number of lines missing ⲕⲁⲧⲁ ⲧ[ⲉⲛⲧⲟ][ ] ⲛ ⲗⲏ ⲙⲡ[ⲉⲭⲥ][ ] ⲛ ⲧⲁⲣⲉⲕ[ⲥⲉⲣⲃⲉ ⲉⲡ][ ]ⲛⲉ ⲛⲟⲩⲧⲉ [ⲁⲩⲱ ⲡ]

ⲛⲟⲩⲧⲉ [ⲛⲁⲕ-ⲥⲉⲣⲃⲉ ⲉⲡ[ⲛⲟⲩⲧⲉ]ⲛϥϩⲗⲟ [ϭⲛⲅⲥⲟ[ⲟⲩⲛ ⲙⲡⲉϥ]ⲟⲩⲱ[ϣ

margin

649THE SERMO ASCETICUS

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Venice Marciana 192 fo 99r

[ⲁ]ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ϭⲱϣⲧ ϩⲏⲧϥϣⲱⲡⲉ ⲛⲑⲉ ⲛ ⲛⲟⲩⲙⲟⲧⲛⲉⲥⲛⲉⲓⲥⲁϩ ⲛⲛⲉⲉⲃ ⲡⲁϣⲏⲣⲉ ⲧⲁⲁⲕ

ⲉⲧⲉ ⲣϩⲙⲙⲉ ⲙ ⲉⲡⲛⲟⲩⲧⲉ ϩⲛⲡⲉⲩϫⲟⲓ ⲉⲕ 5 ⲧⲉⲕϭⲟⲙ ⲧⲏⲣⲥ ϭⲱϣⲧ ⲉⲃⲟⲗ ⲧⲁⲣⲉϥⲙⲓϣⲉ ⲉϩ

ϩⲏⲧϥ ⲙⲡⲧⲏⲩ ⲣⲁⲓ ⲉϫⲱⲕ ⲛϥϫⲉ ⲉϥⲛⲏⲩ ⲛⲁⲕ ⲥⲕⲉⲡⲁⲍⲉ ⲙ

ϩⲛⲁϣ ⲛⲥⲁ- ⲙⲟⲕ ⲛϥϯⲏ ⲛϥⲉⲓ ⲛⲧⲏⲩ ⲛ 10 ϭⲟⲙ ⲛⲁⲕ ⲛϥⲛⲟⲩⲃⲉ ⲏ ⲛϥ ⲙⲓϣⲉ ⲙⲛⲛⲉⲧ

ⲉⲓ ⲛⲧⲏⲩ ⲛϩⲉ ⲙⲓϣⲉ ⲛⲙⲙⲁⲕⲃⲱⲱⲛ- ϫⲉ ⲁϫⲉⲛ ⲡⲛⲟⲩⲧⲉ

ϣⲱⲡⲉ ⲉⲕϫⲟⲟⲣ ⲛⲅⲛⲁⲉϣϭⲙ

ϩⲙⲡⲡⲟⲗⲩ 15 ϭⲟⲙ ⲁⲛ ⲉⲉⲣⲗⲁ

ⲙⲟⲥ ⲛⲅⲱϣ ⲁⲩ ⲁⲗⲗⲁⲉⲃⲟⲗ ϫⲉ ⲧⲱ ⲉⲣϣⲁⲛⲡⲣⲱⲙⲉ

ⲟⲩⲛⲅ ⲡⲧⲏⲩ ⲧⲱⲃϩ ⲙⲡⲛⲟⲩ

ⲛⲉⲙϩⲓⲧ ⲛⲅ ⲧⲉ ϣⲁⲣⲉⲡ

ⲉⲓ ⲡⲧⲟⲩⲣⲏⲥ 20 ⲛⲟⲩⲧⲉ ϯ ϭⲟⲙ

ⲛⲅⲛⲓⲃⲉ ⲉϩⲟⲩⲛ ⲛⲁϥ ⲛϥⲣⲟⲉⲓⲥϩⲙⲡⲁⲕⲩⲡⲟⲥ ⲉⲣⲟϥ ⲛϥⲙⲁϩϥⲛⲧⲉⲛⲁϩⲏⲛⲉ ⲛⲥⲟⲫⲓⲁ ϩⲓϯ ⲙⲡⲉⲩⲥⲧⲟⲓ- ⲙⲛⲧⲣⲉⲙⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 25 ϩⲏⲧ ⲛϥϫⲓ

ⲧⲉⲕⲣⲓ ⲡⲁ ⲙⲟⲉⲓⲧ ϩⲏⲧϥ

ϣⲏⲣⲉ ⲙⲡⲉⲣ ⲉϩⲟⲩⲛ ⲉⲡⲉϥ

ϣⲱⲡⲉ ⲛⲑⲉ ⲛ ϣⲟϫⲛⲉ-ⲛⲓⲕⲣⲓⲧⲏⲥ- ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲉⲣϩⲓⲥⲉ ⲉⲧⲱ 30 ⲧⲉⲕⲣⲓ ⲙⲡⲣⲃϩ ⲁⲩⲱ ⲥⲉⲛⲁ ϣⲱⲡⲉ ⲉⲕ

ⲥⲱⲧⲙ ⲉⲣⲟⲕ ⲥⲟⲣⲙ ⲉⲃⲟⲗ-ⲉⲕϩⲛⲟⲩϩⲓⲥⲉ ⲛⲏⲫⲉ ⲙⲙⲟⲕ

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Venice Marciana 192 fo 99v

ϫⲉ ⲉⲕϩⲙⲟⲟⲥ ⲙⲁⲩⲁⲁⲕ ϫⲉ ⲡ

ⲛⲁϣ ⲛϩⲉ ⲙⲡⲣ ⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲉⲣ ⲑⲉ ⲛⲛⲓⲧⲃⲛⲏ ⲛⲛⲉltⲧgtⲧⲙⲁ

ⲉⲧϫⲱⲣⲙ ⲛ ⲓⲟ ⲙⲙⲟⲟⲩ ⲙⲁⲩ

ⲥⲁⲡⲣⲱⲙⲉ ⲁⲗ 5 ⲁⲁⲩ-ⲗⲁ ⲁⲣⲓⲡⲣⲱⲙⲉ ϣⲁϥϭⲱϣⲧ ⲇⲉ

ⲛⲧⲟϥ ⲉⲧϫⲱ ⲛⲧⲟϥ ⲉϫⲙⲣⲉⲙ ⲛⲥⲁⲡⲧⲃ ⲡⲉϣⲗⲏⲗ ⲛ

ⲛⲏ- ⲛⲉⲧⲑⲃⲃ ⲓⲏⲩ-ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ⲕⲁ ⲟⲩ ⲧⲉⲕⲣⲓ ⲙⲡⲣ

ⲣⲟⲉⲓⲥ ⲛⲧⲟⲟⲧⲕ ⲕⲁ ⲗⲁⲁⲩ ⲙⲙⲣ

ⲙⲡⲉⲣⲕⲁ ⲡⲥⲱ ⲣⲉ ⲛⲧⲟⲟⲧⲕ ⲙⲁ ϩⲛⲧⲣⲓ ⲉⲣⲉ ϩⲱ ⲉⲡⲉϩⲟⲟⲩ

ⲡⲉⲕϩⲏⲧ ϩⲛ 15 ⲡⲉϩⲟⲟⲩ ⲉⲛⲉϥ

ⲕⲏⲙⲉ- ϩⲃⲏⲩⲉ ⲧⲁⲣⲉⲕⲁⲗⲗⲁ ⲉⲣ ⲡⲉⲕⲥⲱ ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲙⲁ ⲛⲉⲣⲡⲉ ⲙⲡ ⲡⲛⲟⲃⲉ ⲛⲧⲟϥ

ⲛⲟⲩⲧⲉ ⲛⲅⲉⲣϫ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉ

ⲛⲉⲕⲙⲉⲉⲩⲉ 20 ⲣⲟϥ ⲉⲧⲙⲁⲁϥ-ⲧⲁⲣⲉⲕϫⲡⲟ ⲛⲁⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲙⲉⲉⲩⲉ ⲉⲧⲥ ⲧⲉⲕⲣⲓ ⲡⲣⲟⲥⲙⲟⲛⲧ - ⲕⲁⲣⲧⲏⲣⲉⲓ ⲉ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲛⲉⲕϣⲗⲏⲗ

ⲧⲉⲕⲣⲓ ⲙⲡⲉⲣ 25 ⲙⲛⲛⲉⲕⲛⲏⲥⲕⲁ ⲡⲉⲕϩⲏⲧ ⲉ ⲧⲓⲁ ⲙⲛⲡⲁϫⲓⲥⲉ ⲛⲧⲟⲟⲧⲕ ⲅⲱⲛ ⲙⲡⲉⲕⲟⲩⲇⲉ ⲙⲡⲉⲣ ϩⲏⲧ ⲧⲁⲣⲉⲕϫⲁⲥⲧⲕ ϭⲱ ϩⲛⲛⲁⲡⲧⲃ

ϩⲙⲡϣⲟϫ 30 ⲃⲟ ⲙⲡϩⲏⲧⲛⲉ ⲙⲡⲉⲕ ϫⲉ ⲁϫⲉⲛ ϯⲣⲏ

ϩⲏⲧ ⲟⲩⲇⲉ ⲛⲏ ⲙⲛⲡⲧⲃⲃⲟ

ⲙⲡⲣⲧⲙⲁⲓⲟⲕ

651THE SERMO ASCETICUS

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Naples National Library IB9 fo 52r

ⲙⲉⲛⲗⲁⲁⲩ ⲛⲁ ⲛⲟⲩⲧⲉ ϫⲡⲟϥ

ⲛⲁⲩ ⲉⲡⲛⲟⲩⲧⲉ- ⲛⲁⲕ ⲛⲣⲙⲛⲏⲓeuroⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲧⲁⲣⲉϥϫⲣⲟ ⲉⲙ

ⲧⲉⲕⲣⲓ ⲛⲧⲉ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ

ⲟⲩⲥⲟⲛ ⲉⲛ ϩⲉⲛ 5 ⲉⲧϯ ⲛⲙⲙⲁⲕϣⲁϫⲉ ⲉϩⲟⲩⲛ ϫⲉ ⲡⲣⲣⲟ ⲛⲙⲡⲁ

ⲛⲁⲕ ⲙⲡⲉⲣⲕⲁ ⲑⲟⲥ ⲡⲉ ⲡⲙⲉⲉⲩⲉ

ⲡⲉⲕϩⲏⲧ ϩⲓⲱ ⲙⲡⲛⲟⲩⲧⲉ ⲉⲧⲉⲟⲩ ⲧⲁⲣⲉⲕϭⲱ ⲡⲗⲟⲅⲓⲥⲙⲟⲥ ⲡⲉⲉⲕⲙⲟⲧⲛ ⲛⲧⲉ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲡⲉⲕϩⲏⲧ ϭⲱ ⲧⲉⲕⲣⲓ ϯ ⲉϩⲟⲩⲛ

ⲉϥⲥϭⲣⲁϩⲧ ϫⲉ ⲉϩⲣⲁⲕ ⲧⲁⲣⲉⲕⲛⲁϣⲉ ⲙⲙⲉⲉⲩⲉ ϫⲓ ⲙⲡⲉϩⲙⲟⲧⲛⲧⲣⲓ- ⲛⲧⲣⲓ ϫⲉ ⲟⲩⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧ 15 ⲧⲉⲧⲣⲓ ⲛⲟⲩϩ

ⲣⲓ ⲕⲁ ⲟⲩⲙⲉ ⲙⲟⲧ-ⲗⲉⲧⲁ ϩⲛⲣⲱⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲉⲕϣⲁⲛⲕⲁ ⲣⲓ ⲙⲡⲣⲧⲥⲁⲣⲱⲕ ⲉⲃⲟⲗ ⲕⲁ ⲃⲟⲕ ⲉⲥⲱϣⲙⲟⲩⲣⲟⲉⲓⲥ ⲛⲧⲟ 20 ⲛⲥⲁⲣⲱⲙⲉⲟⲧⲕ ϫⲛⲛⲉⲩⲥ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣ

ⲁ ⲣⲙⲉⲕ ⲉⲃⲟⲗ ⲕⲁ ⲡⲣⲱⲙⲉ ⲉ

ⲧⲁⲣⲉⲕϭⲱ ϩⲛ ϭⲱϣⲧ ϩⲏⲧⲕ ⲛⲁⲡⲧⲃⲃⲟ ⲛⲧⲉ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣⲡⲉⲡⲛⲁ ⲉⲧⲟⲩ 25 ϭⲱϣⲧ ⲛⲥⲁ

ⲁⲁⲃ ⲉⲣϣⲃⲏⲣ ⲣⲱⲙⲉ ⲧⲁⲣⲉⲕⲉⲣⲟⲕ- ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲉⲧⲃⲉ ⲧⲉⲛ

ⲧⲉⲕⲣⲓ ⲡⲱⲧ ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ

ⲛⲥⲁⲡⲙⲉⲉⲩⲉ 30 ⲧⲉ ϥⲓ ϩⲁⲛⲉⲧⲉⲧⲟⲩⲁⲁⲃ ⲁⲩⲱ ⲛⲏⲩ ⲉϫⲱⲕ-ⲡⲙⲉⲉⲩⲉ ⲙⲡ ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ

ALIN SUCIU652

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ⲉⲣ ⲟⲩⲕⲩⲣⲓⲁⲕⲏ ⲡⲥⲱⲧⲙ ⲛⲛⲉⲕϩⲁϩⲧⲏⲕ ϥⲓ ⲙⲁⲁϫⲉ-ϩⲁⲣⲟϥ ⲉⲧⲃⲉ ⲧⲉⲛ ϣⲱⲡⲉ ⲉⲕⲧⲁⲛ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ϩⲏⲩ ⲡⲁϣⲏ

ⲧⲉ- 5 ⲣⲉ ⲉⲕϣⲁⲛ

ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ

ⲉⲓ ⲉⲡⲧⲟⲟⲩ ⲉⲕ ⲙⲁⲣⲟⲩⲉⲣϩⲏⲩ

ϩⲓⲱⲱϥ ϥⲓ ϩⲁ ⲛⲁⲕ ⲧⲁⲣⲉⲕⲣⲟϥ ϣⲁⲛⲧⲉϥ ⲃⲱⲕ ⲉⲧⲉⲕⲣⲓ

ϭⲉⲛ ⲟⲩⲣⲓ ⲉⲧⲃⲉ 10 ⲉⲕⲙⲟⲧⲛ -ⲧⲉⲛⲧⲟⲗⲏ ⲙⲡ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲛⲟⲩⲧⲉ ⲁⲩⲱ ⲣⲓ ⲡⲁϣⲏⲣⲉⲡⲉⲧⲡⲏϩ ϣⲁ ⲕⲁ ⲡⲙⲉⲉⲩⲉ ⲙⲡⲣⲟⲕ ⲕⲁⲧⲁ ⲧⲉⲕ ⲛⲟⲩⲧⲉ ϩⲙⲡⲉⲕ

ϭⲟⲙ ⲁⲣⲓϥ ϫⲉ ⲛ 15 ϩⲏⲧ ⲛⲛⲁⲩ ⲛⲓⲙ

ⲧⲟⲕ ϩⲱⲱⲕ ⲉⲕ ⲛⲧⲉⲧⲉϥϩⲟⲧⲉϣⲁⲛⲃⲱⲕ ⲉⲩ ⲕⲱⲧⲉ ⲉⲣⲟⲕ-ⲧⲟⲟⲩ ⲕⲛⲁⲟⲩ ϫⲉ ϣⲁⲣⲉⲑⲟⲧⲉ

ⲱϣ ⲉⲧⲣⲉⲩϯ ⲧⲟ ⲙⲡⲛⲟⲩⲧⲉⲟⲧⲟⲩ ⲛⲙⲙⲁⲕ 20 ⲛⲟⲩϫⲉ ⲉⲃⲟⲗ ϩⲛ

ⲧⲉⲛⲧⲟⲗⲏ ⲅⲁⲣ ⲧⲉⲯⲩⲭⲏ ⲛⲛⲟ

ⲙⲡⲛⲟⲩⲧⲉ ⲧⲉ ⲃⲉ ⲛⲓⲙ ϩⲓⲧⲁⲧⲁⲓ ⲛⲁⲓeuroⲛⲉ ⲛⲉϩ ⲕⲟ ⲛⲓⲙ ϩⲓⲁⲛⲟⲃⲏⲩⲉ ⲛⲧⲣⲓ ⲡⲁ ⲙⲓⲁ ⲛⲓⲙ-ϣⲏⲣⲉ- 25 ⲡⲉⲛⲧⲁϥϫⲡⲟ

ⲉⲕⲛⲏⲩ ⲉⲃⲟⲗ ⲛⲁϥ ⲛⲑⲟⲧⲉ

ϩⲛⲧⲣⲓ ⲕⲁ ⲡⲉⲕ ⲙⲡⲛⲟⲩⲧⲉϩⲏⲧ ⲙⲙⲟⲕ ϫⲛ ⲁϥϫⲡⲟ ⲛⲁϥ ⲛⲛⲉⲕⲉⲛ ⲡϫⲟⲓ ⲭⲁⲣⲓⲥⲙⲁ ⲛⲓⲙ-ⲉⲃⲟⲗ ⲉϥⲟⲡⲧ ⲛⲅ 30 ⲡⲉⲧⲉⲟⲩⲉⲛⲧⲁ ϥϣⲟⲩⲟϥ ⲛⲅⲙⲟⲟ ⲙⲙⲁⲩ ⲛⲑⲟⲧⲉ

ϣⲉ ⲉⲧⲃⲉ ⲡⲛⲁⲩ ⲙⲡⲛⲟⲩⲧⲉ ⲟⲩⲛⲛⲛⲉⲕⲃⲁⲗ ⲙⲛ ⲧⲁϥ ⲙⲙⲁⲩ ⲛ

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Col A 33ndash4 ⲛⲧⲉϥϩⲟⲧⲉ] ⲙⲡⲉϥⲟⲩⲱϣ ⲙⲛⲧⲉϥϩⲟⲧⲉ B (the Qasr el-Wizz fragment) k Col B 14 ⲡⲉⲕϩⲏⲧ] ⲡⲉⲕϩⲱⲃ B k

ⲉϩⲉⲛⲁϩⲱⲱⲣ ⲙ ⲙⲛⲧⲣⲱⲙⲉ-ⲉⲩⲙⲉϩ ⲛⲁⲅⲁ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉⲡⲉⲟⲑⲟⲛ ⲛⲓⲙ ϫⲉ ⲟⲩ ⲉⲧϣⲟⲩϣⲁⲣⲉⲑⲟⲧⲉ ⲙⲡ ⲉⲓⲧ ϫⲛⲛⲉⲡⲛⲟⲩⲧⲉ ⲧⲟⲩϫⲉ 5 ⲛⲟⲩⲧⲉ ϫⲉⲉⲣⲉⲡⲣⲱⲙⲉ ⲉⲡ ⲛⲉⲕⲕⲉⲉⲥ ⲉⲃⲟⲗⲛⲟⲃⲉ- ⲡⲉⲕϩⲱⲃ ⲧⲏⲣϥⲁⲩⲱ ϩⲛⲑⲟⲧⲉ ⲁⲣⲓϥ ⲉⲧⲃⲉ ⲡⲙⲡⲛⲟⲩⲧⲉ ⲉⲣⲉ ⲛⲟⲩⲧⲉ-ⲟⲩⲟⲛ ⲛⲓⲙ ⲣⲓ 10 ⲛⲛⲟⲩⲁⲇⲓⲕⲟⲥ ⲅⲁⲣⲕⲉ ⲙⲙⲟⲟⲩ ⲉⲃⲟⲗ ⲁⲛ ⲡⲉ ⲡⲛⲟⲩⲧⲉⲉⲙⲡⲉⲑⲟⲟⲩ- ⲉⲧⲱⲱⲃⲉ ⲛⲁⲕⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ ⲕⲁⲧⲁ ⲡⲉⲕϩⲱⲃ-ⲣⲓ ⲕⲁ ⲧⲉⲕⲣⲓ ⲧⲃⲃⲉ ⲡⲉⲕϩⲏⲧⲥⲓⲥ ⲙⲡⲉⲕⲉⲙ 15 ⲡⲁϣⲏⲣⲉ ⲧⲁⲧⲟ ⲉⲃⲟⲗ ⲛⲅⲉⲣ ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱⲛⲉϩⲃⲏⲩⲉ ⲙ ⲧⲙ ⲉⲣⲟⲕ ϩⲛⲟⲩⲡⲱⲛϩ ⲙⲟⲣⲕ ϭⲉⲡⲏ-ⲛⲧⲉⲥⲃⲱ ⲉϫⲛ ⲧⲁϩⲟⲕ ⲉⲣⲁⲧⲕⲧⲉⲕϯⲡⲉ- 20 ⲛⲟⲩⲥⲱⲧⲡ ⲙⲡⲁⲩⲱ ⲉⲕⲉϩⲱⲙ ⲉ ⲛⲟⲩⲧⲉ-ϫⲛⲛⲉⲕϫⲓϫⲉ ⲙⲡⲉⲣⲕⲁⲧⲉⲭⲉϫⲉⲉⲩⲉ ⲉⲩⲟⲩ ⲙⲙⲟⲕ ⲙⲁⲩⲁⲱϣϥ - ⲁⲕ ⲛⲅϯ ⲛⲟⲩⲙⲡⲉⲣϣⲱⲡⲉ 25 ϩⲟⲟⲩ ⲛⲥⲁⲟⲩϩⲟⲛⲁⲧⲥⲃⲱ ⲡⲁ ⲟⲩ ⲛⲅϣⲱⲡⲉϣⲏⲣⲉ ⲁⲗⲗⲁ ⲛⲁⲙⲉⲗⲏⲥ ⲛⲧⲉⲁⲣⲓϩⲟⲧⲉ ϩⲏⲧϥ ⲡⲉⲕⲟⲩⲟⲉⲓϣⲙⲡⲛⲟⲩⲧⲉ ⲛⲅ ⲟⲩⲱ ⲛⲧⲟⲟⲧⲕ ϩⲁⲣⲉϩ ⲉⲛⲉϥⲉⲛ 30 ⲛⲅⲥⲟⲩⲉⲣ ⲡⲉϩⲟⲧⲟⲗⲏ- ⲟⲩ ⲛⲧⲁⲩϫⲡⲁϣⲏⲣⲉ ⲙⲡⲉⲣⲣ ⲡⲟⲕ-ϩⲙϩⲁⲗ ⲛⲧⲉϥ ϯϩⲱⲛ ⲉⲧⲟⲟⲧⲕϩⲟⲧⲉ ϩⲛⲟⲩⲉⲟⲟⲩ ⲡⲁϣⲏⲣⲉ ϫⲉ ⲙ

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ⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲡⲓⲥⲧⲟⲥ ⲟⲩⲣⲱⲙⲉ ⲛⲅⲛⲁϯ ⲣⲱⲙⲉ ⲉⲣⲉⲡⲉϥ

ϩⲏⲩ ⲉⲣⲟϥ ⲁⲛ ϩⲱⲃ ϫⲟⲥⲉ ⲉ

ϫⲛⲛⲉⲕⲉⲓ ⲉ ⲡⲱⲕ ⲟⲩⲣⲱϫⲙⲡⲉⲕϩⲟ- 5 ⲙⲉ ⲙⲙⲁⲓⲛⲟⲩ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲧⲉ ⲟⲩⲣⲱⲙⲉ

ⲟⲩⲣⲉϥϭⲱⲛⲧ ⲛϥϭⲱϣⲧ ⲁⲛ ⲉ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲛⲁⲡⲉⲓⲙⲁ ϫⲉ

ⲣⲉϥⲕⲁⲧⲁⲗⲁ ⲛⲁⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲗⲉⲓ- 10 ⲡⲱⲣϫ ⲙⲡⲣⲱⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉ-ⲟⲩⲣⲉϥϯϩⲉ ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲣⲱⲙⲉ ⲉⲧⲃⲉ ⲛⲁ

ⲣⲉϥⲕⲱϩ ⲡⲉⲓⲙⲁ ϫⲉ ⲛⲁ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ 15 ⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲟⲩϩⲁϩ ⲛϣⲁϫⲉ ⲡⲱⲣϫ ⲙⲡⲣⲱⲧⲁⲣⲉⲕϣⲱⲡⲉ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉⲉⲕⲟ ⲛⲣⲙⲣⲁϣ ⲁⲣⲓϣⲃⲏⲣ ⲛⲧⲟϥ

ϫⲉ ⲛⲣⲙⲣⲁϣ ⲉⲩϩⲏⲕⲉ ⲙⲙⲁⲓⲛⲉⲧⲛⲁⲕⲗⲏⲣⲟ 20 ⲛⲟⲩⲧⲉ-ⲛⲟⲙⲉⲓ ⲙⲡⲕⲁϩ ⲟⲩϩⲏⲕⲉ ⲉϥⲑⲃ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲃⲓⲏⲩ-ϣⲧⲉⲣⲧⲓⲣ ⲟⲩϩⲏⲕⲉ ⲉⲙⲙⲁⲓ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ϣⲙⲙⲟ-ⲟⲩⲣⲱⲙⲉ ⲉϥⲟ ⲛ 25 ⲟⲩϩⲏⲕⲉ ⲉϥϩⲏⲕ

ϣⲃⲏⲣ ⲉⲩⲥϩⲓⲙⲉ ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ ϩⲛⲑⲟⲧⲉ ⲙⲡ

ⲟⲩⲇⲉ ⲙⲡⲉⲣⲕⲁ ⲛⲟⲩⲧⲉ-ⲙⲛⲧϣⲃⲏⲣ ⲛⲁⲕ ⲟⲩϩⲏⲕⲉ ⲉϥϥⲉⲓ

ⲙⲛⲟⲩⲥϩⲓⲙⲉ ⲥⲟⲥ -ⲙⲡⲉⲣⲙⲟⲟϣⲉ 30 ⲟⲩϩⲏⲕⲉ ⲉϥϭⲱϣⲧ

ⲙⲛⲟⲩⲕⲟⲩⲓ ⲉⲣⲟⲕ ⲉⲡⲛⲟⲩⲧⲉ ⲉⲟⲩⲛϫⲛⲛⲉⲕⲧⲁϩⲧ ⲟⲩϩⲁⲣⲉϩ ϩⲛⲧⲉϥ

ⲛⲅⲉⲓ ⲉⲡⲁϩⲟⲩ- ⲧⲁⲡⲣⲟ-ⲉⲕϣⲁⲛⲕⲁ ⲟⲩϣ ⲡⲁϣⲏⲣⲉ ⲁⲣⲓϣ

ⲃⲏⲣ ⲛⲁⲕ ⲕⲁⲁϥ 35 ⲃⲏⲣ ⲉⲣⲱⲙⲉ

Col A 26 ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ added later

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ⲛⲓⲙ ⲉϥⲉⲣϩⲟⲧⲉ ⲛⲁϥ ϫⲉ ⲛⲧⲟϥϩⲏⲧϥ ⲙⲡⲛⲟⲩ ⲡⲉⲧⲛⲁⲧⲁϫⲣⲉ

ⲧⲉ ⲁⲩⲱ ⲉϥϩⲁ ⲡⲉⲕϩⲏⲧ ⲛⲁϥ

ⲣⲉϩ ⲉⲛⲉϥⲉⲛ ⲛϥϫⲓ ϩⲗⲟϭⲧⲟⲗⲏ- 5 ⲛⲧⲉⲡⲉϥⲕⲱϩⲧ

ⲙⲡⲉⲣⲕⲁ ⲧⲉⲕ ϣⲱⲡⲉ ⲛϩⲏⲧⲕ ϩⲉⲗⲡⲓⲥ ϩⲛⲣⲱ ⲛϥⲣⲱⲕϩ ⲛⲛⲉⲕⲙⲉ ⲡⲁϣⲏⲣⲉ ⲉⲧ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ-ⲃⲉ ⲧⲙⲟⲧⲛⲉⲥ ⲙ ϭⲱϣⲧ ⲉⲡⲛⲟⲩ

ⲡⲉⲓⲙⲁ ⲧⲁⲣⲉⲕ 10 ⲧⲉ ⲡⲁϣⲏⲣⲉ ⲧⲁϭⲱ ⲉⲕⲟ ⲛⲣⲙϩⲉ- ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱ

ⲛⲉϫ ⲡⲉⲕⲣⲟⲟⲩϣ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲡϫⲟⲉⲓⲥ ⲧⲁ ⲥⲱⲧⲙ ⲛⲥⲁⲡⲛⲟⲩⲣⲉϥϥⲓ ⲣⲟⲟⲩϣ ⲧⲉ ⲡⲁϣⲏⲣⲉϩⲁⲣⲟⲕ- 15 ⲧⲁⲣⲉⲡⲛⲟⲩⲧⲉ

ⲕⲁ ⲧⲉⲕϩⲉⲗⲡⲓⲥ ⲥⲱⲧⲙ ⲉⲣⲟⲕ-ϩⲙⲡⲛⲟⲩⲧⲉ ⲡⲁ ⲡⲱⲧ ⲉϩⲟⲩⲛ ⲉⲣⲟϥϣⲏⲣⲉ ϫⲉ ⲛⲧⲟϥ ⲧⲁⲣⲉϥⲡⲱⲧ

ⲡⲉⲧⲛⲁⲙⲟⲟⲛⲉ ⲉϩⲟⲩⲛ ⲉⲣⲟⲕ ⲛϥⲙⲙⲟⲕ- 20 ⲧⲥⲁⲃⲟⲕ ⲉⲡⲉϥ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ ⲛⲟⲙⲟⲥ ⲛϥⲟⲩⲉⲉⲓⲥ ⲉⲣⲟⲕ ⲛⲉϩ ⲡⲉϥⲥⲟⲟⲩⲛ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁ ⲉⲣⲟⲕ ⲛϥϣⲱ

ⲥⲁⲛⲟⲩϣⲕ ⲡⲉ ⲛⲁⲕ ⲛϫⲁⲩ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲥⲕⲉ 25 ⲙⲟⲉⲓⲧ ⲥⲟⲩⲡⲁⲍⲉ ⲙⲙⲟⲕ ⲧⲉⲛ ⲡⲉⲕϩⲏⲧ ⲉ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲧⲁϫ ϩⲟⲩⲛ ⲉⲣⲟϥ ⲧⲁⲣⲉ ⲡⲉⲕϩⲏⲧ ⲣⲉϥⲙⲟⲟϣⲉ ⲛⲙ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁϫⲓ ⲙⲁⲕ ⲉϥⲥⲟⲩ

ⲙⲟⲉⲓⲧ ϩⲏⲧⲕ 30 ⲧⲱⲛ-ⲕⲁ ⲡⲛⲟⲩⲧⲉ ϣⲱⲡⲉ ⲉⲕⲁϣⲉ

ⲛⲁⲕ ⲛⲃⲟⲏ ⲉⲣⲟϥ ⲛⲧⲉⲩϣⲏ

ⲑⲟⲥ ⲡⲁϣⲏⲣⲉ ⲙⲛⲡⲉϩⲟⲟⲩ ϫⲉ ⲛⲛⲅϯ ⲕⲁⲣⲡⲟⲥ ⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ

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ⲉⲓⲥ ⲉⲣⲟⲕ- ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲥⲁⲛⲟⲩϣⲕ ϩⲙⲡ ϩⲟϫϩⲉϫ ⲧⲁ

ϫⲟⲉⲓⲥ ϫⲉ ⲛⲧⲟϥ ⲣⲉⲕϣⲱⲡⲉ

ⲡⲉⲧⲛⲁϯ ⲛⲁⲕ ϩⲙⲡⲉⲙⲧⲟⲛ-ⲛⲛⲁⲓⲧⲏⲙⲁ 5 ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲙⲡⲉⲕϩⲏⲧ- ϩⲓⲥⲉ ⲧⲁⲣⲉⲕ

ⲉⲕϣⲁⲛⲁⲓⲧⲉⲓ ϣⲱⲡⲉ ϩⲙⲛⲟⲩϩⲱⲃ ⲛⲧⲟ ⲡⲉⲙⲧⲟⲛ ⲁⲩⲱⲟⲧϥ ⲙⲡⲛⲟⲩ ⲛⲛⲉⲕⲙⲉⲥⲧⲉ

ⲧⲉ ⲙⲡⲉⲣⲉⲓ ⲉⲡⲁ 10 ⲟⲩϩⲱⲃ ⲉϥϩⲟ

ϩⲟⲩ ϫⲉϣⲁⲣⲉ ⲥⲉ ϫⲉ ϩⲓⲧⲉⲛ

ⲡⲛⲟⲩⲧⲉ ϫⲉⲛⲧ ϩⲁϩ ⲛϩⲓⲥⲉ ⲉⲣⲉ

ⲡⲣⲱⲙⲉ ⲉⲛⲁⲩ ⲡⲣⲱⲙⲉ ⲛⲁ

ϫⲉ ϥⲛⲁϩⲩⲡⲟ ⲛⲟⲩϩⲙ -ⲙⲓⲛⲉ ⲁⲗⲗⲁ 15 ⲡⲁϣⲏⲣⲉ ⲉⲓϯ ⲥ

ϩⲙⲡⲉⲕϩⲏⲧ ⲃⲱ ⲛⲁⲕ ϩⲛⲛⲉⲧⲏⲣϥ ⲁⲓⲧⲉⲓ ⲁⲩⲱ ϩⲓⲟⲟⲩⲉ ⲙⲡⲱ

ⲕⲛⲁϫⲓ- ⲛⲁϩ ⲉⲓⲧⲁⲗⲟⲡⲁϣⲏⲣⲉ ⲉⲕϩⲙⲟ ⲙⲙⲟⲕ ⲉϩⲣⲁⲓ

ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ 20 ⲉϫⲛⲛⲉϩⲓⲟⲟⲩⲉ

ⲕⲁ ⲧⲡⲩⲗⲏ ⲉⲧ ⲉⲧⲥⲟⲩⲧⲱⲛ-ϭⲏⲩ ⲙⲡⲉⲕⲉⲙ ⲙⲡⲉⲣⲙⲟⲟϣⲉ

ⲧⲟ ⲉⲃⲟⲗ- ϩⲛⲟⲩϭⲱⲱⲙⲉⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲙⲟⲟϣⲉ

ⲧⲉⲕⲣⲓ ⲕⲁ ⲧⲉⲛ 25 ⲛⲧⲟϥ ⲉⲕⲥⲟⲩ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ⲧⲱⲛ ϩⲛϩⲱⲃ

ⲧⲉ ⲛⲧⲟⲟⲧⲕ - ⲛⲓⲙ-ⲉϣⲱⲡⲉ ⲉⲕ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛϣⲁⲛⲟⲩⲱϣ ⲥⲁϭⲓⲛⲉⲣϩⲱⲃ

ⲡⲁϣⲏⲣⲉ ⲕⲛⲁ 30 ⲛⲓⲙ-ϫⲓ ⲥⲃⲱ ⲉⲕ ⲙⲡⲉⲣϣⲱϣ

ϣⲁⲛⲙⲉⲣⲉ ⲥⲱ ⲙⲛⲧⲏⲩ ⲛⲓⲙ-ⲧⲙ ⲕⲛⲁϫⲓ- ϣⲱⲡⲉ ⲛⲧⲟϥ

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ⲉⲕⲧⲁϫⲣⲏⲩ ⲙⲁⲓⲛⲟⲩⲧⲉ ⲧⲏ

ⲉϫⲛⲛⲉⲧⲥⲏϩ ⲣⲟⲩ-ⲁⲩⲱ ⲡⲛⲟⲙⲟⲥ ϫⲓ ϭⲉ ⲛⲁⲕ ⲛⲇⲁⲩ

ⲙⲡⲛⲟⲩⲧⲉ ⲕⲁ ⲉⲓⲇ ⲉϥⲱϣ

ⲁϥ ϩⲙⲡⲉⲕ 5 ⲉⲃⲟⲗ ⲉⲣⲉⲥⲁⲟⲩⲗ

ϩⲏⲧ ⲛⲛⲁⲩ ⲡⲏⲧ ⲛⲥⲱϥⲛⲓⲙ- ϫⲉ ⲁⲛⲅ ⲟⲩⲟⲩϩⲟⲣ

ⲥⲱⲧⲙ ⲇⲁⲇ ⲉϥⲙⲟⲟⲩⲧ ⲁⲩⲱⲉϥⲱϣ ⲉⲃⲟⲗ ⲁⲛⲅ ⲟⲩⲡⲏⲓ ⲛⲟⲩ

ⲉϥϫⲱ ⲙⲙⲟⲥ 10 ⲱⲧ-ϫⲉ ⲛⲥⲁⲃⲏⲗ ϫⲉ ⲛⲁⲓ ϭⲉ ⲧⲏⲣⲟⲩ ⲡⲁ

ⲡⲉⲕⲛⲟⲙⲟⲥϣⲟ ϣⲏⲣⲉ ⲁⲓϫⲟⲟⲩ

ⲟⲡ ⲛⲁⲓ ⲙⲙⲉⲗⲉ ⲉⲧⲃⲉ ⲡⲉⲑⲃⲃⲓⲟ-ⲧⲏ ⲛⲉⲓⲛⲁⲧⲁ ϫⲓ ⲇⲁⲩⲉⲓⲇ ⲛⲁⲕ

ⲕⲟ ⲡⲉ ϩⲙⲡⲁⲑⲃ 15 ⲟⲛ ⲛⲥⲙⲟⲧ ⲉⲣⲉ

ⲃⲓⲟ- ⲛⲉϥϫⲁϫⲉ ⲡⲏⲧ

ⲁⲩⲱ ⲟⲛ ϫⲉ ϯⲛⲁ ⲛⲥⲱϥ ⲉϥⲱϣ

ⲧⲉⲗⲏⲗ ⲉϫⲙ ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ

ⲡⲉⲕϣⲁϫⲉ ⲛⲑⲉ ⲡⲱⲧ ⲛⲥⲁⲛⲁⲙⲡⲉⲛⲧⲁϥϭⲛ 20 ϫⲁϫⲉ ⲛⲧⲁⲧⲁ

ϩⲁϩ ⲛϣⲱⲗ ϩⲟⲟⲩ ⲁⲩⲱ ⲛ

ⲁⲩⲱ ⲙⲁⲣⲉⲡ ⲛⲁⲕⲧⲟⲓ ⲙⲡⲟⲩϣⲁϫⲉ ⲙⲡⲛⲟⲩ ⲱϫⲉⲛ-ⲧⲉ ϩⲗⲟϭ ϩⲛⲧⲉⲕ ⲇⲁⲩⲉⲓⲇ ⲙⲉⲛ ⲥⲱ

ⲧⲁⲡⲣⲟ ⲛⲑⲉ ⲛ 25 ⲙⲁⲧⲓⲕⲟⲥ ⲉϥ

ⲇⲁⲩⲉⲓⲇ ϫⲉ ⲁ ⲙⲓϣⲉ ⲟⲩⲃⲉ ⲛ

ⲛⲉⲕϣⲁϫⲉ ϩ ϫⲓϫⲉⲉⲩⲉ ⲉⲧⲟⲩ

ⲗⲟϭ ϩⲛⲧⲁϣⲟⲩ ⲟⲛϩ ⲉⲃⲟⲗ ⲉϥⲱⲃⲉ ⲉϩⲟⲩⲉ ⲑⲁⲣⲉⲓ ⲙⲡⲛⲟⲩ

ⲉⲟⲩⲉⲃⲓⲱ ϩⲛ 30 ⲧⲉ ⲉϥⲙⲓϣⲉ ⲉ

ⲣⲱⲓ- ϫⲱϥ ⲉⲧⲃⲉ ⲧⲉϥ

ⲇⲁⲩⲉⲓⲇ ⲅⲁⲣ ⲉϥ ⲡⲣⲟϩⲁⲓⲣⲉⲥⲓⲥ

ϣⲟⲟⲡ ⲙⲡⲣⲟ ⲉⲧⲉ ⲟⲩⲉⲛⲧⲁϥⲥ

ⲥⲱⲡⲟⲛ ⲛⲙ

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ⲉϩⲟⲩⲛ ⲉⲣⲟϥ- ⲧⲏⲣⲥ ⲙⲡϫⲁϫⲉⲛⲧⲟⲕ ϭⲉ ϩⲱ ⲛⲧⲉⲧⲉⲙⲗⲁⲁⲩ

ⲱⲕ ⲱ ⲡⲁ ϫⲓ ⲧⲏⲩⲧⲛ ⲛ

ϣⲏⲣⲉ ⲁⲣⲓϫⲁⲣ ϭⲟⲛⲥ -ϩⲏⲧ ⲛⲅⲱϣ 5 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ ⲟⲥ ϫⲉ ⲛⲧⲁϥϯ

ⲡⲱⲧ ⲛⲥⲁⲛⲁ ϭⲟⲙ ⲛⲛⲁⲡⲟⲥϫⲁϫⲉ ⲧⲁⲧⲁϩⲟ ⲧⲟⲗⲟⲥ ⲙⲙⲁⲧⲉ-ⲟⲩ ⲉⲧⲉ ⲙⲙⲉⲉⲩⲉ ⲡⲥⲱⲧⲏⲣ ⲱϣ

ⲛⲉⲉⲑⲟⲟⲩ ⲉⲧϯ 10 ⲉⲃⲟⲗ ϫⲉ ⲡⲉϯϫⲱ

ⲛⲙⲙⲁⲕ ⲁⲩⲱ ⲙⲙⲟϥ ⲛⲏⲧⲛ

ⲛⲛⲁⲕⲧⲟⲓ ⲙ ϯϫⲱ ⲙⲙⲟϥ ⲛⲟⲩ

ⲡⲟⲩⲱϫⲉⲛ ⲟⲛ ⲛⲓⲙ ϫⲉ ⲣⲟ

ϯⲛⲁⲗⲟϫϩⲟⲩ ⲛⲥⲉ ⲉⲓⲥ-ⲧⲙⲉϣϭⲙϭⲟⲙ 15 ⲏ ⲛⲅϫⲓ ⲛⲁⲕ ⲛⲧ

ⲉⲁϩⲉⲣⲁⲧⲟⲩ ⲥⲉ ⲙⲛⲧϫⲱⲱⲣⲉ

ⲛⲁϩⲉ ϩⲁⲣⲁⲧⲟⲩ ⲛ ⲓⲏⲥⲟⲩ ⲡϣⲏ

ⲛⲛⲁⲟⲩⲉⲣⲏⲧⲉ- ⲣⲉ ⲛⲛⲁⲩⲏ ⲡϫⲉ ⲁⲕⲙⲟⲣⲧ ⲛⲟⲩ ϫⲱⲱⲣⲉ ϩⲙⲡϭⲟⲙ ⲉⲡⲡⲟⲗⲉ 20 ⲡⲟⲗⲉⲙⲟⲥ ⲉϥ

ⲙⲟⲥ ⲉⲃⲟⲗ ϫⲉ ⲡ ⲥⲉⲣⲉⲙⲗⲁϩ ⲉⲃⲟⲗ

ⲛⲟⲩⲧⲉ ⲡⲉⲧϯ ⲙⲛⲡⲁⲙⲁⲗⲏⲕϭⲟⲙ ⲉⲡⲣⲱⲙⲉ ⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗⲉⲧⲟⲩⲏϩ ⲛⲥⲱϥ ϫⲉ ϩⲛⲧⲉⲩⲛⲟⲩ

ⲉϥⲙⲓϣⲉ ⲙⲛ 25 ⲛⲧⲁϥϫⲣⲟ ⲉⲡⲁ

ⲛⲉⲧⲙⲓϣⲉ ⲛⲙ ⲙⲁⲗⲏⲕ ϩⲓⲧⲙ

ⲙⲁϥ- ⲡⲡⲱⲣϣ ⲉⲃⲟⲗ

ⲁϥϫⲟⲟⲥ ⲅⲁⲣ ⲛⲛⲉ ⲛⲉⲛϭⲓϫ ⲙⲙⲱⲧⲟⲩⲏϩ ⲛⲥⲱϥ ⲩⲥⲏⲥ-ϫⲉ ⲁⲓϯ ⲧⲉⲝⲟⲩ 30 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲥⲓⲁ ⲛⲏⲧⲛ ⲉ ⲟⲟⲥ ϫⲉ ⲓⲏⲥⲟⲩ

ϩⲱⲙ ⲉϫⲛⲛϩⲟϥ ⲟⲩⲡⲣⲟⲫⲏ

ⲙⲛⲛⲟⲩⲟⲟϩⲉ ⲧⲏⲥ ⲡⲉ-ⲁⲩⲱ ⲉϫⲛⲧϭⲟⲙ ⲁⲗⲗⲁ ϯⲥⲱⲧⲙ

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ⲓⲁ

ⲉⲧⲉⲅⲣⲁⲫⲏ ⲉ ϭⲱⲃ ⲁⲗⲗⲁ ⲛϭⲟⲙⲥⲱϣ ⲉⲃⲟⲗ ϫⲉ ⲛ ϩⲓⲁⲅⲁⲡⲏ-ⲧⲁⲩⲕⲉⲧⲧⲏⲩ ⲙⲡⲣⲧⲣⲉⲛϭⲉⲛ

ⲧⲛ ⲉϩⲣⲁⲓ ⲉϫⲛⲧ ⲧⲥ ⲡⲁϣⲏⲣⲉ ⲉⲩ

ⲥⲛⲧⲉ ⲛⲛⲁⲡⲟⲥ 5 ⲧⲥⲁⲃⲟ ⲙⲙⲟⲕ ⲉ

ⲧⲱⲗⲟⲥ ⲙⲛⲛⲉⲡ ⲙⲓϣⲉ ⲉⲕⲙⲟⲩⲣⲣⲟⲫⲏⲧⲏⲥ- ⲙⲡⲇⲓⲁⲃⲟⲗⲟⲥ

ⲛⲧⲟⲕ ϩⲱⲱⲕ ⲉⲛⲉⲕⲟⲩⲉⲣⲏⲧⲉ

ⲡⲁϣⲏⲣⲉ ϩⲓⲧⲙ ⲙⲁⲩⲁⲁⲕ ⲉⲕⲡⲡⲱⲣϣ ⲉⲃⲟⲗ 10 ⲧⲱⲃϩ ϫltⲉgt ⲙⲡⲉⲣⲛⲛⲉⲕϭⲓϫ ⲉⲕⲉ ϫⲓⲧⲛ ⲉϩⲟⲩⲛ ⲉ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ ⲡⲓⲣⲁⲥⲙⲟⲥ ⲉⲕⲙⲁⲕ- ⲙⲟⲩⲣⲉ ⲉⲙⲡⲓ

ⲉⲕϣⲁⲛⲣϩⲟⲧⲉ ⲣⲁⲥⲙⲟⲥ ⲉⲣⲟⲕ

ϩⲏⲧϥ ⲙⲡⲛⲟⲩ 15 ⲙⲁⲩⲁⲁⲕ-ⲧⲉ ⲉⲕⲉⲉⲓ ⲉⲃⲟⲗ ⲟⲩⲛ ϩⲛϩⲃⲏⲩⲉⲉⲙⲓϣⲉ ⲙⲛⲛⲉⲕ ⲅⲁⲣ ⲉⲣⲉⲡⲣⲱⲙⲉ

ϫⲁϫⲉ ϩⲛⲟⲩϩⲓⲏ ϯ ⲙⲙⲟϥ ⲉⲣⲟⲟⲩⲉⲩⲉϭⲱⲧⲡ ϩⲁ ⲉϥⲙⲟⲩⲣ ⲙⲡⲇⲓⲁ

ⲧⲉⲕϩⲏ ⲛⲥⲁϣϥ 20 ⲃⲟⲗⲟⲥ ⲉⲣⲟϥ ⲙⲁⲩ

ⲛϩⲓⲏ- ⲁⲁϥ-ⲛⲉⲕϫⲁϫⲉ ⲉⲧϯ ⲟⲩⲥⲁ ⲛⲕⲟⲧⲥ ⲅⲁⲣ

ⲛⲙⲙⲁⲕ ⲛⲉ ⲙ ⲡⲉ ⲡⲇⲓⲁⲃⲟⲗⲟⲥⲙⲉⲉⲩⲉ ⲉⲧϯ ⲛⲙ ϣⲁϥⲉⲛ ϩⲉⲛϩ

ⲙⲁⲕ- 25 ⲃⲏⲩⲉ ⲅⲁⲣ ⲛⲁⲅⲁⲁⲓϯ ϭⲉ ⲛⲁⲕ ⲡⲁ ⲡⲏ ⲙⲡⲣⲱⲙⲉ

ϣⲏⲣⲉ ⲛⲟⲩϭⲟⲙ ϣⲁⲛⲧⲉϥⲉⲛⲧϥ

ⲉⲃⲟⲗ ϩⲓⲧⲙⲡ ⲉⲧϭⲟⲣϭⲥ ϩⲉⲛⲛⲟⲩⲧⲉ ⲧⲁⲣⲉⲕ ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ 30 ϣⲛϩⲧⲏϥ ⲛⲙⲁⲕ ⲧⲏⲣⲟⲩ- ⲛⲟⲩϫ ⲛϥⲧⲉϩⲛⲧⲁⲡⲛⲟⲩⲧⲉ ⲅⲁⲣ ⲡⲉⲕⲟⲩⲱϣ

ϯ ⲛⲁⲛ ⲁⲛ ⲛⲟⲩ ⲙⲛⲧⲁⲅⲁⲡⲏⲡⲛⲁ ⲙ ⲙⲛⲧ

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Naples National Library IB9 fo 56v

ⲓⲃ

ⲛϥⲧⲱϩ ⲙ ⲉⲓⲧⲁ ⲉⲕϩⲙⲟⲟⲥ

ⲡⲉⲧⲥⲁϣⲉ ⲙⲛ ϩⲛⲧⲙⲏⲧⲉ ⲛ

ⲡⲉⲧϩⲟⲗϭ - ϩⲛⲣⲱⲙⲉ ϥⲓⲧⲱⲃϩ ϭⲉ ⲙⲡ ⲡⲉⲕⲣⲟⲟⲩϣ

ⲛⲟⲩⲧⲉ ⲡⲁϣⲏ 5 ⲙⲁⲩⲁⲁⲕ ⲉⲕⲣⲉ ϫⲛⲛⲉⲕⲉⲓ ϣⲁⲛⲛⲁⲩ ⲉϩⲱⲃ

ⲉⲛⲉϥϩⲁϭⲉ- ⲛⲓⲙ ⲙⲟϣⲧⲕⲉⲩⲉⲣϩⲁⲗ ⲅⲁⲣ ⲙⲡ ϫⲉ ⲉⲛⲉⲁⲕⲉⲛ

ⲣⲉϥϣⲙϣⲉ ⲡϫⲏ ⲉⲃⲟⲗ ϩⲙ

ⲛⲟⲩⲧⲉ ϩⲛϩⲉⲛ 10 ⲡⲉⲕⲃⲁⲗ-ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ ⲁⲩⲱ ⲙⲡⲣϫⲓ ⲗⲁ

ⲛⲟⲩⲧⲉ- ⲁⲩ ⲛϣⲁϫⲉ ⲛⲧⲉ

ⲛⲑⲉ ⲛⲁⲇⲁⲙ ⲗⲁⲁⲩ ⲉϩⲟⲩⲛ ⲉ

ⲛⲧⲁⲩⲉⲣ ⲣⲱⲙⲉ ⲉⲙϩⲁⲗ ⲙⲙⲟϥ ϩⲛ 15 ⲡⲉⲛⲉⲕⲃⲁⲗ ⲛⲁⲩ

ⲟⲩⲥⲙⲏ ⲙ ⲙⲛⲧ ⲉⲣⲟϥ ⲛⲧⲉⲛⲉⲕⲛⲟⲩⲧⲉ ⲁϥ ⲙⲁⲁϫⲉ ⲥⲟⲧⲙⲟⲩⲧⲉϩ ⲡⲉⲧϩⲟⲗϭ ⲛⲅϥⲓ ⲙⲡⲉϥⲛⲟ

ⲙⲛⲡⲉⲧⲥⲁϣⲉ- ⲃⲉ ⲛⲅⲧⲁⲗⲟϥ ⲉ

ⲣⲟⲉⲓⲥ ϭⲉ ϩⲱⲱⲕ 20 ϫⲱⲕ-ⲉⲧⲉⲙϯϩⲓⲛⲏⲃ ⲉⲧⲃⲉ ⲡϣⲁϫⲉ

ⲛⲛⲉⲕⲃⲁⲗ ⲣⲉⲕ ⲉⲧⲥⲏϩ ϫⲉ ⲉⲧⲉ

ⲣⲓⲕⲉ ⲛⲛⲉⲕⲃⲟⲩ ⲧⲛⲟ ⲛϩⲏⲏⲃⲉ

ϩⲉ ϫⲉ ⲉⲕⲉⲉⲣ ⲉϫⲛⲛⲉⲛⲟⲃⲉ ⲛ

ⲃⲟⲗ ⲛⲑⲉ ⲛⲟⲩ 25 ⲛⲉⲧϩⲓⲧⲟⲩⲱ

ϭⲁϩⲥⲉ ⲉⲃⲟⲗ ϩⲛⲟⲩ ⲧⲉⲛ ⲉⲧⲉⲧⲛϩⲁϭⲉ ⲁⲩⲱ ⲛ ⲱⲡ ⲙⲡⲉⲩϣⲱ

ⲑⲉ ⲛⲟⲩϩⲁⲗⲏⲧ ⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛⲉⲃⲟⲗ ϩⲛⲟⲩⲡⲁϣ- ⲛⲉ ⲉⲕϣⲁⲛ

ϩⲉⲛϩⲁⲣⲉϩ ⲛⲓⲙ 30 ⲱⲡ ⲙⲡϣⲱⲱⲧ

ϩⲁⲣⲉϩ ⲉⲡⲉⲕ ⲙⲡⲉⲧϩⲓⲧⲟⲩϩⲏⲧ ϩⲛϩⲓⲟ ⲱⲕ ϫⲉ ⲛⲟⲩⲕ

ⲟⲩⲉ ⲅⲁⲣ ⲛⲱⲛϩ ⲛⲉ ⲙⲉⲕⲕⲣⲓⲛⲉⲛⲉ ⲉⲃⲟⲗ ϩⲛⲛⲁⲓ- ⲛⲗⲁⲁⲩ ⲙⲉⲕ

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ⲓⲅ

ϫⲓⲥⲉ ⲛϩⲏⲧ ⲉϫⲉⲛ ϩⲙⲡⲉⲕⲥⲙⲟⲧⲗⲁⲁⲩ ⲁⲗⲗⲁ ⲉⲣⲉⲡⲉⲕϩⲏⲧ

ϣⲁⲕϥⲓ ϩⲁϩⲱⲃ ⲟ ⲛⲑⲉ ⲛⲟⲩⲕⲱϩⲧ

ⲛⲓⲙ ⲉⲧⲃⲉ ⲧⲁ ⲉϩⲟⲩⲛ ⲉⲡⲛⲟ

ⲅⲁⲡⲏ ⲙⲡⲛⲟⲩ 5 ⲃⲉ-ⲧⲉ- ⲙⲡⲉⲣϣⲱⲡⲉ ⲉⲕ

ϣⲱⲡⲉ ⲛⲭⲣⲏⲥ ⲃⲏⲗ ⲉⲃⲟⲗ ϩⲙⲧⲟⲥ ⲡⲁϣⲏ ⲡⲉⲕϩⲏⲧ ϣⲱ

ⲣⲉ ϫⲉ ⲛⲉⲧⲟ ⲛ ⲡⲉ ⲛⲧⲟϥ ⲉⲕ

ⲭⲣⲏⲥⲧⲟⲥ ⲛⲉⲧ 10 ⲧⲟⲣϩ ϩⲛϩⲱⲃ

ⲛⲁⲟⲩⲱϩ ϩⲓϫⲙ ⲛⲓⲙ-ⲡⲕⲁϩ ⲁⲩⲱ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕϩⲏⲧ

ⲛⲃⲁⲗϩⲏⲧ ⲛⲉⲧ ⲉⲉⲣϫⲟⲉⲓⲥ ⲉⲣⲟⲕⲛⲁϣⲱϫⲡ ϩⲓ ⲁⲗⲗⲁ ⲁⲣⲓϫⲟⲉⲓⲥ

ϫⲱϥ- 15 ⲛⲧⲟϥ ⲉⲡⲉⲕ

ⲁⲩⲱ ϫⲉ ⲧⲁⲅⲁⲡⲏ ϩⲏⲧ-ϣⲁⲥⲉⲣⲭⲣⲏⲥ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛ

ⲧⲟⲥ ⲉϥϫⲱ ⲙ ⲥⲁⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲟⲥ ϫⲉ ⲉⲕϣⲁⲛ ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ 20 ϩⲏⲧ ⲟⲩⲁϩϥ ⲛ

ⲁⲣⲓⲭⲣⲏⲥⲧⲟⲥ ⲥⲱⲕ-ϩⲓⲃⲁⲗϩⲏⲧ ⲧⲁ ⲙⲡⲉⲣⲥⲱⲧⲙ ⲛⲥⲁⲣⲉⲕϩⲉ ⲉⲡⲉⲟⲟⲩ ⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲡⲛⲟⲩⲧⲉ- ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲙⲡⲉⲣϣⲱⲡⲉ ⲛⲑⲉ 25 ϩⲏⲧ ⲛⲧⲟϥ ⲥⲱ

ⲛⲛⲉⲓϣⲟⲛⲧⲉ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲧⲣⲏⲧ ϩⲓϫⲛⲛ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕ

ⲧⲟⲟⲩ ⲉⲧⲉ ⲡⲛⲟⲩ ϩⲏⲧ ⲉⲉⲣⲛⲟⲩⲧⲉ

ⲧⲉ ⲡⲉϣⲱⲡⲉ ⲛⲁⲕ ⲁⲗⲗⲁⲛⲧⲟϥ ⲛⲑⲉ ⲛⲟⲩ 30 ⲙⲁⲣⲉⲡⲉⲕϩⲏⲧ

ⲕⲁϣ ⲉϥⲣⲏⲧ ϩⲓ ⲛⲧⲟϥ ⲥⲱⲧⲙϫⲛⲟⲩⲙⲟⲟⲩ ⲉⲧⲉ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ-ⲡⲛⲟⲩⲛ ⲡⲉ ⲕⲟⲩⲱϣ ⲉⲥⲱⲧⲙ

ϣⲱⲡⲉ ⲉⲕⲙⲟⲧⲛ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ

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ⲓⲇ ⲓⲁ

ⲡⲁϣⲏⲣⲉ ⲛⲅ ⲉⲡϫⲓⲛϫⲏ-ⲛⲁⲟⲩⲱϣ ⲁⲛ ⲁⲩⲱ ⲟⲛ ϫⲉ ⲁⲛltⲁgt

ⲉⲥⲱⲧⲙ ⲛⲥⲁ ⲁⲛⲟⲙⲓⲁ ϫⲓⲥⲉ

ⲛⲉⲕⲟⲩⲱϣ ⲉⲧⲁⲁⲡⲉ ⲁⲩϩⲛⲅⲥⲱⲧⲙ ⲛⲥⲁ 5 ⲣⲟϣ ⲉϫⲟⲓ ⲛ

ⲡⲛⲟⲩⲧⲉ- ⲑⲉ ⲛⲟⲩⲉⲧⲡⲱ

ⲡⲟⲩⲱϣ ⲙⲡⲛⲟⲩ ⲉⲥϩⲟⲣϣ -ⲧⲉ ⲡⲉ ϩⲁⲣⲉϩ ⲉ ⲧⲉⲛⲛⲁⲩ ⲅⲁⲣ ϫⲉ

ⲛⲉϥⲉⲛⲧⲟⲗⲏ ⲉⲣϣⲁⲛⲡⲣⲱ

ⲉⲕϣⲁⲛϩⲁⲣⲉϩ 10 ⲙⲉ ⲧⲟϭϥ ⲉⲡⲛⲟⲩ

ⲅⲁⲣ ⲉⲛⲉϥⲉⲛⲧⲟ ⲧⲉ ϣⲁϥⲗⲟ ⲉϥ

ⲗⲏ ⲕⲛⲁϣⲱ ϩⲟⲣϣ ⲛⲛⲟⲃⲉⲡⲉ ⲉⲟⲩⲉⲛϭⲟⲙ ϣⲁⲣⲉⲡϣⲁϫⲉ

ⲙⲙⲟⲕ ϩⲛⲛⲉⲕ ⲙⲡⲥⲱⲧⲏⲣ

ϩⲃⲏⲩⲉ ⲧⲏⲣⲟⲩ 15 ϫⲱⲕ ⲉⲃⲟⲗ ⲉ

ⲁⲩⲱ ⲡⲉⲕϩⲱⲃ ϫⲱϥ ϫⲉ ⲉⲧⲉ

ⲛⲁϣⲱⲡⲉ ⲛ ⲧⲛϣⲁⲛϭⲱ ϩⲙ

ⲥⲱⲧⲡ ϫⲉ ⲛⲉϥ ⲡⲁϣⲁϫⲉ ⲧⲉⲉⲛⲧⲟⲗⲏ ⲛⲥⲉ ⲧⲛⲛⲁⲥⲟⲩⲉⲛ ⲧ

ϩⲟⲣϣ ⲁⲛ- 20 ⲙⲉ ⲁⲩⲱ ⲧⲙⲉ

ⲉϥⲱϣ ⲉⲃⲟⲗ ⲟⲛ ⲛⲁⲉⲣⲧⲏⲩⲧⲛ

ϫⲉ ⲁⲙⲏⲓⲧⲛ ϣⲁ ⲛⲣⲙϩⲉ-ⲣⲟⲓeuroⲟⲩⲟⲛ ⲛⲓⲙ ⲉϥϫⲱ ⲙⲙⲟⲥ

ⲉⲧϩⲟⲥⲉ ⲁⲩⲱ ⲉ ϫⲉ ⲡⲛⲟⲩⲧⲉ ⲛⲁ

ⲧⲟⲧⲡ ⲁⲩⲱ 25 ⲉⲣⲧⲏⲩⲧⲛ ⲛⲁⲛⲟⲕ ϯⲛⲁϯ ⲉⲙ ⲣⲙϩⲉ ⲉⲛⲉⲧⲛ

ⲧⲟⲛ ⲛⲏⲧⲛ - ⲛⲟⲃⲉ ⲉⲃⲟⲗⲁⲩⲱ ⲟⲛ ϥⲱϣ ϫⲉ ⲡⲛⲟⲩⲧⲉ

ⲉⲃⲟⲗ ⲟⲩⲃⲉ ϩⲟⲓⲛⲉ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲡ

ⲉⲩϩⲟⲥⲉ ⲉⲡϫⲓⲛ 30 ⲣⲱⲙⲉ-ϫⲏ ⲛⲑⲉ ⲉⲧ ⲉⲃⲟⲗ ϫⲉ ϥⲥⲏϩ ϫⲉ

ⲥⲏϩ ϫⲉ ⲁϩⲣⲟⲟⲩ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲛⲛⲉⲧϩⲟⲥⲉ ⲥⲉϩⲟⲥⲉ ⲛⲉⲧⲟⲩⲧⲃⲃⲟ

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Oxford Bodleian Library MS Copt F 157(P)r

TRANSLATION

[A] Unknown number of lines missing

7 [ ] and do not quarrel about anything10 [Do] not be hard [so that] you do not die before

your [time]54

11 [Do not] be O [my] son [ ]

Unknown number of lines missing21 [ ] [run immediately from] all [these things] [Do not] be

[ ] O my [son] but be [meek] for the [meek will] inheritthe earth55

Unknown number of lines missing23 [ ] and [the] Devil [will not have] power [over you] Be

[calm] and humble with all people

[A] BnF Copte 1321 fo 87r + BnF Copte 1332 frag 42Cv

c20 lines missing c20 lines missing[ ] [ ] [ⲁⲩⲱ ⲛϩⲟⲙⲟⲟⲩ][ⲕ]ⲁ ⲣⲡⲟⲥ ϥ [ⲛⲁⲧ] ⲥⲓⲟⲛ [ ⲧⲉⲛⲟⲩ]ⲃⲃⲟϥ- ⲁⲩⲱ [ⲛⲟⲩⲟⲉⲓϣ]ⲁ [ⲅ]ⲱⲛⲓⲍⲉ ϭ [ⲉ] ⲡⲁ ⲛⲓⲙ[ ϣⲁⲉⲛⲉϩ]ϣⲏⲣⲉ ⲧⲁⲣⲉⲕ ⲛⲉⲛ[ⲉϩ ϩⲁ]ϭⲱ ϩⲛⲛⲁⲡⲧⲃ ⲙⲏ [ⲛ-]ⲃⲟ ⲧⲏⲣⲟⲩ ⲉⲓⲧⲉ ϩⲛⲛⲉⲕⲃⲁⲗⲉⲓⲧⲉ ϩⲙⲡⲉⲕ

ϩⲏⲧ ⲧⲁⲣⲉⲕⲉⲓ[ⲉⲧ]ⲉ ⲕⲁⲣⲭⲏⲛⲑⲉ ⲛⲛⲉⲓⲕⲟⲩⲓ

ⲛϣⲏⲣⲉ ⲛⲧⲁmargin

54 Eccles 71755 Matt 55

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24 Look at [your] teacher how [he] walked [in] humbleness[setting] for us [a model] so that [ ]56

[B] Unknown number of lines missing28 [Look at] Isaiah [crying] out and [saying] lsquo[Our] entire

righteousness is like [a] menstrual ragrsquo57 [before] you29 [And our] Lord [instructed] those [who followed] him lsquoIf

you [do] every[thing] that [has been] ordered [to you] [ ]58

Unknown number of lines missing29a Look at the tax collector my [son] whom God praised for

his humbleness31 Walk in poverty my [son] for [the] poverty [humbles] the

person59 Do not [ ] [ ] according to the [commandment] of[Christ] so that you [devote yourself to] God [and] God [ ] you

32 Devote yourself to [God] [ ] his sweetness and you will[know his] wish

One leaf missing[C] 38 [Sitting] in your cell be like a master-pilot who steers

his ship60 observing the wind from which side it comes to youwhether comes the good wind or comes the bad wind Be strongin the battle and cry out lsquoArise north wind and come southwind and blow in my garden so that my spices give scentrsquo61

39 Sitting in your cell my son do not be like a judge40 Do not weary of praying and you will be heard41 While you are in a labour look for rest42 My son give yourself to God with all your strength so that

he fights for you62 protects you gives you power and fights withthose who fight against you For you shall not be able to do any-thing apart from God but if the person supplicates God thenGod gives him power watches him fills him with wisdom andunderstanding and leads him with his counsel63

[B] BnF Copte 1321 fo 87v + BnF Copte 1332 frag 42Cr

[C] Venice Marciana 192 fo 99r (p 1)

56 1 Pet 22157 Isa 64558 Luke 171059 Prov 10460 Cf 4 Macc 7161 S of S 41662 Cf Exod 141463 Cf Ps 7224

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43 Sitting in your cell do not be wandering forth Pay atten-tion [D] how you sit Do not become like a beast that hastens afterthe person but rather be the person who drives the beast Sittingin your cell have a guard to you Do not have the body in the cellwhile your heart is in Egypt but make your body a temple ofGod64 and strengthen your thoughts so that you obtain for your-self the stable thought

43a Sitting in your cell do not let your mind exalt with you orexalt yourself by the deliberation of your mind65 or praise your-self alone for God detests those who praise themselves alone66

but he looks upon the prayer of those who are humble67 Sittingin your cell do not have any fetters It is sufficient (to do) foreach day its works68 so that you remain calm Guard yourself notto commit sin Sitting in your cell persist in your prayers fastsand the fight of your heart so that you abide in the things that be-long to the purity of the heart for without peace and holiness [E]no one will see God69

44 Sitting in your cell if a brother brings reports against youdo not let your heart be concerned with them so that you remaincalm and your heart remains quiet for many are the thoughts ofthe cell

45 Sitting in the cell keep recitation in your mouth If youstop put a guard to you or else you are led astray so that you re-main in the pure things and the Holy Spirit befriends you Sittingin your cell seek after the blameless thought and the thought ofGod makes him a member of your household so that he over-comes all the thoughts that fight against you For the thought ofGod which is the reason is the king of the passions70

46 Sitting in your cell fight against yourself so that you obtainthe grace of the cell for the cell has grace

[D] Venice Marciana 192 fo 99v (p 2)[E] Naples National Library IB9 fo 52r (p 3)

64 Cf 1 Cor 31665 Sir 6266 1 Clement 30667 Ps 1011868 Cf Matt 63469 Cf Heb 121470 Cf 4 Macc 17 13 182 The idea that reason rules over passions is

based on 4 Macc 11 ff

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47 Sitting in your cell do not teach yourself to pine for a persondo not let a person wait for you and also do not wait for a person sothat you remain calm but because of the commandment of Godsupport those who come to you If a brother [F] spends a Sundaywith you support him because of the commandment of God If abrother comes to the monastery71 while you are in it support himuntil he finds a cell because of the commandment of God And doaccording to your capacity that which depends on you for you alsoif you go to a monastery you want to be helped For this is the com-mandment of God and these are the works of the cell my son

48 If you come out from the cell be careful72 so that you donot bring out the laden ship and empty it and you do not walk bythe sight of your eyes and the hearing of your ears Stay safe myson and let all the things that you see be profitable to you so thatyou return calm to your cell

49 Sitting in your cell my son have constantly the thought ofGod in your heart and his fear shall encircle you

50 For the fear of God drives out from the soul all sin corrup-tion and transgression

51 The one who has obtained the fear of God has obtained allgrace The one who has the fear of God has [G] treasuries filledwith all good things For the fear of God delivers the person fromsin and it is in the fear of God that everyone turns away from evil

52 Sitting in your cell keep the judgement before you and per-form the things of life Gird yourself about your loins with theteaching73 and you shall trample upon your bruised enemies

53 Do not be undisciplined my son but fear God and keep hiscommandments74

54 My son do not be the slave of your cowardice75 for humanglory Guard yourself against vainglory or else God shall scatteryour bones76

[F] Naples National Library IB9 fo 52v (p 4)[G] Naples National Library IB9 fo 53r (p 5)

71 Literally lsquomountainrsquo a word which designates a monastery or a monas-tic settlement

72 Literally lsquohold your heartrsquo73 Cf Eph 61474 Eccles 121375 Literally lsquoof his cowardicefearrsquo The Qasr el-Wizz fragment has lsquoof his

desire and his fearrsquo The Sahidic text is perhaps corrupted at this point theGreek reads μὴ γίνου δοῦλος τοῦ θελήματος σου ἕνεκα δόξης ἀνθρωπίνης

76 Cf Ps 526 Ezek 65

667THE SERMO ASCETICUS

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55 Do your entire work for God77 for God is not unjust to re-ward you according to your work78

56 Cleanse your heart my son so that God listens to youimmediately

56a Present yourself approved to God79

57 Do not restrain yourself and strive day after day and do notbe negligent so that your time does not cease from you and youcurse the day you were born

58 I bid you my son [H] do not walk with a person fromwhom you will not profit so that you do not fall upon your faceDo not walk with an angry person80 Do not befriend a slandererDo not walk with a drunkard Do not befriend an irascible personDo not walk with a garrulous person so that you become meekfor the meek will inherit the earth81 Do not befriend a hasty per-son Do not walk with a person who is friend with a woman or achild nor be friends with a woman Do not walk with someoneyounger than you so that you are not confused and do notgo backwards

59 If you make a friend let him be a believer a personwhose work surpasses yours a God-loving person a personwho does not look at the things of this world for it is thethings of this world that separate the person from God Do notbe friends with a person on account of the things of this worldfor it is the things of this world that separate the personfrom God

60 Rather be friends with a God-loving pauper a humble pau-per a hospitable pauper a pauper girded with the fear of God apauper who carries the cross a pauper who gives heed to God andhas a guard on his mouth82

61 My son befriend [I] everyone who fears God and keeps hiscommandments83

[H] Naples National Library IB9 fo 53v (p 6)[I] Naples National Library IB9 fo 54r (p 7)

77 Cf Col 32378 Following the Qasr el-Wizz fragment codex MONBON has lsquoyour heartrsquo

Cf Heb 61079 2 Tim 21580 Cf Prov 222481 Matt 5582 Cf Ps 140383 Cf Eccles 1213

ALIN SUCIU668

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62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

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67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

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67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

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70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

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73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

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Page 18: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

rendered the Sermo asceticus into Arabic and Geiez As to theGeorgian this version does not contain the portion of the textthat interests us here Because none of the translators was able tofind the source of the quotation they all tried to explicate thetext as can be judged from the fact that each version gives a dif-ferent text at this point It is only the Sahidic that follows ad lit-teram the Coptic version of 1 Clement

Furthermore in sect43 b which is extant only in Sahidic Stephenthe Theban refers again to 1 Clement this time to 306 lsquoGoddetests those who praise themselves alonersquo47 Unfortunately asthis paragraph of the Sermo asceticus does not appear in Greekwe cannot compare properly the two texts Nevertheless we canobserve again that the Sahidic obviously depends on the Copticversion of 1 Clement

In the light of this evidence it is tempting to speculate thatStephen the Theban wrote the Sermo asceticus in Coptic and ei-ther used the Akhmimic version of 1 Clement or more likely alost Sahidic version which served as a model for the Akhmimictext Thus we can propose a Coptic original of the Sermo asceticus

1 Clement 306 (Greek)48 1 Clement 306(Akhmimic)49

Sermo asceticus43b (Sahidic)

αὐτεπαινετοὺς γὰρμισεῖ ὁ θεός

ⲡⲛⲟⲩⲛⲧⲉ ⲅⲁⲣ ⲙⲁⲥⲧⲉ

ⲛⲛⲉⲧⲧⲙⲁⲓeuroⲟⲙⲙⲁⲩ ⲟⲩⲁⲉⲉⲧⲟⲩ

ⲡⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲛⲛⲉltⲧgtⲧⲙⲁⲓⲟ

ⲙⲙⲟⲟⲩ ⲙⲁⲩⲁⲁⲩFor God detests thosewho praise themselves

For God detests thosewho praise them-selves alone

God detests thosewho praise them-selves alone

47 Remarkably the same passage appears in an ascetic text attributed toPachomius De monacho iniuriae memore (CPG 23541) see L T Lefort Œuvresde S Pachome et de ses discιples 2 vols (CSCO 159ndash60 Scriptores coptici 23ndash4Louvain Imprimerie orientaliste L Durbecq 1956) vol 1 p 3 ⲡⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉⲙⲡⲉⲧⲧⲙⲁⲓeuroⲟ ⲙⲙⲟϥ ⲟⲩⲁⲁϥ (lsquoGod detests whoever praises himself alonersquo)

48 Lightfoot The Apostolic Fathers part 12 p 9749 Schmidt Der erste Clemensbrief p 80

645THE SERMO ASCETICUS

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from which derive the other versions according to the followingstemma

My philological argument remains to be re-evaluated once weunderstand better the fourth-century social and historical contextin which ascetics like Stephen the Theban wrote Nevertheless itis perhaps time to challenge the conventional view according towhich most if not all monastic literary productions of the periodwere written in Greek Thus even in cases such as the Lives ofPachomius or the letters of Antony which were at least originallyaddressed to audiences that spoke Coptic scholars have preferredto postulate Greek originals50 This position primarily rests onthe assumption that during the fourth century and later nativeEgyptian monks were not capable of writing texts charged with aspecific theological vocabulary One may recall for example thatFrancois Halkin spoke about lsquolrsquoimpuissance nativersquo that preventedCoptic-speaking Pachomian monks from composing narrativesabout the founder of the Koinonia51 According to Halkin it was

50 On the problem of the original language of the Lives of Pachomius see PRousseau Ascetics Authority and the Church in the Age of Jerome and Cassian(Oxford Historical Monographs Oxford Oxford University Press 1978) pp245ndash7 For the Letters of Antony see P Luisier lsquoAutour drsquoun livre recent etdes lettres de S Antoinersquo Orientalia Christiana Periodica 61 (1995) pp 201ndash13 who argues in favour of a Greek original

51 F Halkin Sancti Pachomii Vitae Graecae (Subsidia hagiographica 19Brussels Societe des Bollandistes 1932) p 103

ALIN SUCIU646

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rather the Hellenist monks who put together the first Lives ofPachomius which were only later translated into Coptic

On the other hand if we favour the pre-eminence of Greekoriginals for Egyptian ascetic writings it is hard to explain the ap-pearance of such a prolific author as Shenoute of Atripe who ob-viously wrote Coptic52 It is likely that Shenoute did not appearin a vacuum but other authors who used Coptic as a literary lan-guage must have preceded him For his part Tito Orlandi hasargued that one such author who wrote Coptic was the MiddleEgyptian ascetic Paul of Tamma53 It is thus possible to imaginethat Shenoute sprang up in a historical context in whichPachomius Paul of Tamma and Stephen the Theban had alreadyused Coptic as a literary vehicle In this case Stephen theTheban could rightly be considered as one of the early authors ofCoptic literature

EDITION OF THE SAHIDIC TEXT OF THE SERMOASCETICUS

The following edition is semi-diplomatic However the supra-lineation system does not reproduce that of the manuscript beingstandardized by the editor In the translation the paragraphs fol-low the numbering system established by Sauget in his edition ofthe Arabic version of the Sermo asceticus which was subsequentlyadopted by des Places for the Greek text and by Garitte forthe Georgian

52 Enzo Lucchesi for example believes that Shenoute also wrote at leastsome of his texts in Greek something which cannot be completely ruled outsee his article lsquoChenoute a-t-il ecrit en grecrsquo in Melanges AntoineGuillaumont Contributions a lrsquoetude des christianismes orientaux (CahiersdrsquoOrientalisme 20 Geneva Patrick Cramer 1988) pp 201ndash10

53 Orlandi Paolo di Tamma See also Luisier lsquoPaul de Tammarsquo p 267who agrees that Paul of Tammarsquos De cella may have been written in Copticalthough he leaves the question open For arguments concerning the fact thatPaul wrote in Coptic see A Suciu lsquoSitting in the Cell The LiteraryDevelopment of an Ascetic Praxis in Paul of Tammarsquos Writings With anEdition of Some Hitherto Unknown Fragments of De Cellarsquo JTS NS 68(2017) pp 141ndash71 at 159ndash60

647THE SERMO ASCETICUS

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BnF Copte 1321 fo 87r thorn BnF Copte 1332 frag 42Cv

unknown number of lines missing unknown number of lines missing[ ] [ [[ ]ⲧⲃ[ ⲙ [[ ] ⲁⲩⲱ [ⲙ] ⲁⲩⲱ [ⲡⲇⲓⲁ]ⲡⲉⲣϯⲧⲱⲛ ϩⲛ ⲃⲟⲗⲟ [ⲥ ⲛⲁϣϭⲙ]ⲗ ⲁⲁⲩ ⲛϩⲱⲃ- ϭⲟⲙ ⲉⲣ [ⲟⲕ ⲁⲛ][ⲙ]ⲡ ⲉⲣϣⲱⲡⲉ ϣⲱⲡⲉ [ⲉⲕⲙⲟⲧⲛ][ⲉ]ⲕⲟ ⲛⲛⲁϣⲧ ⲉⲕⲑⲃⲃⲓⲏ [ⲩ ⲉ][ϫ]ⲉ ⲛⲅⲙⲟⲩ ϩⲁ ⲣⲱⲙⲉ ⲛ[ⲓⲙ-][ⲑ]ⲏ ⲙⲡⲉⲕⲟⲩⲟ ϭⲱϣⲧ ⲉ[ⲡⲉⲕ][ⲉⲓϣ]- ⲥⲁϩ ⲛⲑⲉ [ⲁϥ][ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲱ ⲙⲟⲟϣ[ⲉ ϩⲛ][ⲡⲁϣ]ⲏⲣⲉ ⲉⲕⲟ ⲑⲃⲃⲓⲟ [ⲉϥⲕⲱ][ ] ⲙ ⲛⲁⲛ ⲛ [ⲟⲩⲥⲙⲟⲧ]

unknown number of lines missing ϫⲉⲕ[ⲁⲥ[ ] [ ϣⲱ [ⲡⲉ[ ⲡⲱ]ⲧ ⲛⲧⲉ [ⲩⲛⲟⲩ] ⲟ [ⲛⲛⲁⲓ] ⲧⲏⲣⲟⲩ [] ⲡ [[ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲙ unknown number of lines missing[ ]ϥ ⲱ ⲡⲁ

[ϣⲏⲣ]ⲉ ⲁⲗ[ⲗⲁ ϣ]ⲱⲡⲉ ⲛ

[ⲣⲙⲣ]ⲁϣ ϫⲉ ⲛ[ⲣⲙⲣ]ⲁϣ ⲛⲉⲧ

[ⲛⲁⲕ]ⲗⲏⲣⲟⲛⲟ[ⲙⲉⲓ ⲙ]ⲡⲕⲁϩ

margin

ALIN SUCIU648

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ctober 2018

BnF Copte 1321 fo 87v thorn BnF Copte 1332 frag 42Cr

unknown number of lines missing unknown number of lines missing[ ] [ ] [[ ]- [ ]-[ϭⲱϣⲧ ⲉⲓ]ⲏⲥⲁⲓⲁⲥ ϭⲱϣⲧ ⲉⲡ[ⲧⲉ][ⲉϥⲱ]ϣ ⲉⲃⲟⲗ ⲉϥ ⲗⲱⲛⲏⲥ ⲡⲁ[ϣⲏ][ϫⲱ] ⲙⲙⲟⲥ ϫⲉ ⲉⲣⲉ ⲣⲉ ⲉⲁⲡⲛⲟⲩⲧ [ⲉ][ⲧⲛ]ⲇ ⲓⲕⲁⲓeuroⲟⲥⲩ ⲧⲙⲁⲓⲟϥ ⲉⲧ ⲃ [ⲉ][ⲛⲏ] ⲧⲏⲣⲥ ⲟ ⲛⲑⲉ ⲡⲉϥⲑⲃⲃⲓⲟ[ⲛⲛⲉ]ⲓⲧⲟⲉⲓⲥ ⲛϣ ⲙⲟⲟϣⲉ ϩⲛⲟⲩ

[ⲣⲱ ⲙ]ⲡⲉⲕⲉⲙ ϩⲏⲕⲉ ⲡⲁϣ [ⲏⲣⲉ][ⲧⲟ ⲉⲃⲟ]ⲗ- ϫⲉϣⲁⲣ [ⲉⲧⲙⲛⲧ][ⲁⲩⲱ ⲡⲉ]ⲛϫⲟⲉⲓeuroⲥ ϩⲏⲕⲉ [ⲑⲃⲃⲓⲉ ⲡ][ⲁϥϯⲥⲃ]ⲱ ⲛⲛⲉ ⲣⲱⲙⲉ [-][ⲧⲟⲩⲏϩ] ⲛⲥⲱϥ ⲙⲡⲉⲣ[ ][ϫⲉ ⲉⲧⲉⲧ]ⲛϣⲁⲛ [[ⲉⲣ ϩⲱⲃ ⲛ]ⲓⲙ ⲛ unknown number of lines missing[ⲧⲁⲩⲟⲩⲉϩ]ⲥ ⲁ ϩⲛ ⲉ [ ] ϫ ⲉ[[ⲙⲙⲟⲟⲩ ⲛⲏⲧ]ⲛ [ ]ⲛⲉⲧϣ[

unknown number of lines missing ⲕⲁⲧⲁ ⲧ[ⲉⲛⲧⲟ][ ] ⲛ ⲗⲏ ⲙⲡ[ⲉⲭⲥ][ ] ⲛ ⲧⲁⲣⲉⲕ[ⲥⲉⲣⲃⲉ ⲉⲡ][ ]ⲛⲉ ⲛⲟⲩⲧⲉ [ⲁⲩⲱ ⲡ]

ⲛⲟⲩⲧⲉ [ⲛⲁⲕ-ⲥⲉⲣⲃⲉ ⲉⲡ[ⲛⲟⲩⲧⲉ]ⲛϥϩⲗⲟ [ϭⲛⲅⲥⲟ[ⲟⲩⲛ ⲙⲡⲉϥ]ⲟⲩⲱ[ϣ

margin

649THE SERMO ASCETICUS

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ctober 2018

Venice Marciana 192 fo 99r

[ⲁ]ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ϭⲱϣⲧ ϩⲏⲧϥϣⲱⲡⲉ ⲛⲑⲉ ⲛ ⲛⲟⲩⲙⲟⲧⲛⲉⲥⲛⲉⲓⲥⲁϩ ⲛⲛⲉⲉⲃ ⲡⲁϣⲏⲣⲉ ⲧⲁⲁⲕ

ⲉⲧⲉ ⲣϩⲙⲙⲉ ⲙ ⲉⲡⲛⲟⲩⲧⲉ ϩⲛⲡⲉⲩϫⲟⲓ ⲉⲕ 5 ⲧⲉⲕϭⲟⲙ ⲧⲏⲣⲥ ϭⲱϣⲧ ⲉⲃⲟⲗ ⲧⲁⲣⲉϥⲙⲓϣⲉ ⲉϩ

ϩⲏⲧϥ ⲙⲡⲧⲏⲩ ⲣⲁⲓ ⲉϫⲱⲕ ⲛϥϫⲉ ⲉϥⲛⲏⲩ ⲛⲁⲕ ⲥⲕⲉⲡⲁⲍⲉ ⲙ

ϩⲛⲁϣ ⲛⲥⲁ- ⲙⲟⲕ ⲛϥϯⲏ ⲛϥⲉⲓ ⲛⲧⲏⲩ ⲛ 10 ϭⲟⲙ ⲛⲁⲕ ⲛϥⲛⲟⲩⲃⲉ ⲏ ⲛϥ ⲙⲓϣⲉ ⲙⲛⲛⲉⲧ

ⲉⲓ ⲛⲧⲏⲩ ⲛϩⲉ ⲙⲓϣⲉ ⲛⲙⲙⲁⲕⲃⲱⲱⲛ- ϫⲉ ⲁϫⲉⲛ ⲡⲛⲟⲩⲧⲉ

ϣⲱⲡⲉ ⲉⲕϫⲟⲟⲣ ⲛⲅⲛⲁⲉϣϭⲙ

ϩⲙⲡⲡⲟⲗⲩ 15 ϭⲟⲙ ⲁⲛ ⲉⲉⲣⲗⲁ

ⲙⲟⲥ ⲛⲅⲱϣ ⲁⲩ ⲁⲗⲗⲁⲉⲃⲟⲗ ϫⲉ ⲧⲱ ⲉⲣϣⲁⲛⲡⲣⲱⲙⲉ

ⲟⲩⲛⲅ ⲡⲧⲏⲩ ⲧⲱⲃϩ ⲙⲡⲛⲟⲩ

ⲛⲉⲙϩⲓⲧ ⲛⲅ ⲧⲉ ϣⲁⲣⲉⲡ

ⲉⲓ ⲡⲧⲟⲩⲣⲏⲥ 20 ⲛⲟⲩⲧⲉ ϯ ϭⲟⲙ

ⲛⲅⲛⲓⲃⲉ ⲉϩⲟⲩⲛ ⲛⲁϥ ⲛϥⲣⲟⲉⲓⲥϩⲙⲡⲁⲕⲩⲡⲟⲥ ⲉⲣⲟϥ ⲛϥⲙⲁϩϥⲛⲧⲉⲛⲁϩⲏⲛⲉ ⲛⲥⲟⲫⲓⲁ ϩⲓϯ ⲙⲡⲉⲩⲥⲧⲟⲓ- ⲙⲛⲧⲣⲉⲙⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 25 ϩⲏⲧ ⲛϥϫⲓ

ⲧⲉⲕⲣⲓ ⲡⲁ ⲙⲟⲉⲓⲧ ϩⲏⲧϥ

ϣⲏⲣⲉ ⲙⲡⲉⲣ ⲉϩⲟⲩⲛ ⲉⲡⲉϥ

ϣⲱⲡⲉ ⲛⲑⲉ ⲛ ϣⲟϫⲛⲉ-ⲛⲓⲕⲣⲓⲧⲏⲥ- ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲉⲣϩⲓⲥⲉ ⲉⲧⲱ 30 ⲧⲉⲕⲣⲓ ⲙⲡⲣⲃϩ ⲁⲩⲱ ⲥⲉⲛⲁ ϣⲱⲡⲉ ⲉⲕ

ⲥⲱⲧⲙ ⲉⲣⲟⲕ ⲥⲟⲣⲙ ⲉⲃⲟⲗ-ⲉⲕϩⲛⲟⲩϩⲓⲥⲉ ⲛⲏⲫⲉ ⲙⲙⲟⲕ

ALIN SUCIU650

Dow

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ctober 2018

Venice Marciana 192 fo 99v

ϫⲉ ⲉⲕϩⲙⲟⲟⲥ ⲙⲁⲩⲁⲁⲕ ϫⲉ ⲡ

ⲛⲁϣ ⲛϩⲉ ⲙⲡⲣ ⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲉⲣ ⲑⲉ ⲛⲛⲓⲧⲃⲛⲏ ⲛⲛⲉltⲧgtⲧⲙⲁ

ⲉⲧϫⲱⲣⲙ ⲛ ⲓⲟ ⲙⲙⲟⲟⲩ ⲙⲁⲩ

ⲥⲁⲡⲣⲱⲙⲉ ⲁⲗ 5 ⲁⲁⲩ-ⲗⲁ ⲁⲣⲓⲡⲣⲱⲙⲉ ϣⲁϥϭⲱϣⲧ ⲇⲉ

ⲛⲧⲟϥ ⲉⲧϫⲱ ⲛⲧⲟϥ ⲉϫⲙⲣⲉⲙ ⲛⲥⲁⲡⲧⲃ ⲡⲉϣⲗⲏⲗ ⲛ

ⲛⲏ- ⲛⲉⲧⲑⲃⲃ ⲓⲏⲩ-ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ⲕⲁ ⲟⲩ ⲧⲉⲕⲣⲓ ⲙⲡⲣ

ⲣⲟⲉⲓⲥ ⲛⲧⲟⲟⲧⲕ ⲕⲁ ⲗⲁⲁⲩ ⲙⲙⲣ

ⲙⲡⲉⲣⲕⲁ ⲡⲥⲱ ⲣⲉ ⲛⲧⲟⲟⲧⲕ ⲙⲁ ϩⲛⲧⲣⲓ ⲉⲣⲉ ϩⲱ ⲉⲡⲉϩⲟⲟⲩ

ⲡⲉⲕϩⲏⲧ ϩⲛ 15 ⲡⲉϩⲟⲟⲩ ⲉⲛⲉϥ

ⲕⲏⲙⲉ- ϩⲃⲏⲩⲉ ⲧⲁⲣⲉⲕⲁⲗⲗⲁ ⲉⲣ ⲡⲉⲕⲥⲱ ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲙⲁ ⲛⲉⲣⲡⲉ ⲙⲡ ⲡⲛⲟⲃⲉ ⲛⲧⲟϥ

ⲛⲟⲩⲧⲉ ⲛⲅⲉⲣϫ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉ

ⲛⲉⲕⲙⲉⲉⲩⲉ 20 ⲣⲟϥ ⲉⲧⲙⲁⲁϥ-ⲧⲁⲣⲉⲕϫⲡⲟ ⲛⲁⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲙⲉⲉⲩⲉ ⲉⲧⲥ ⲧⲉⲕⲣⲓ ⲡⲣⲟⲥⲙⲟⲛⲧ - ⲕⲁⲣⲧⲏⲣⲉⲓ ⲉ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲛⲉⲕϣⲗⲏⲗ

ⲧⲉⲕⲣⲓ ⲙⲡⲉⲣ 25 ⲙⲛⲛⲉⲕⲛⲏⲥⲕⲁ ⲡⲉⲕϩⲏⲧ ⲉ ⲧⲓⲁ ⲙⲛⲡⲁϫⲓⲥⲉ ⲛⲧⲟⲟⲧⲕ ⲅⲱⲛ ⲙⲡⲉⲕⲟⲩⲇⲉ ⲙⲡⲉⲣ ϩⲏⲧ ⲧⲁⲣⲉⲕϫⲁⲥⲧⲕ ϭⲱ ϩⲛⲛⲁⲡⲧⲃ

ϩⲙⲡϣⲟϫ 30 ⲃⲟ ⲙⲡϩⲏⲧⲛⲉ ⲙⲡⲉⲕ ϫⲉ ⲁϫⲉⲛ ϯⲣⲏ

ϩⲏⲧ ⲟⲩⲇⲉ ⲛⲏ ⲙⲛⲡⲧⲃⲃⲟ

ⲙⲡⲣⲧⲙⲁⲓⲟⲕ

651THE SERMO ASCETICUS

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Naples National Library IB9 fo 52r

ⲙⲉⲛⲗⲁⲁⲩ ⲛⲁ ⲛⲟⲩⲧⲉ ϫⲡⲟϥ

ⲛⲁⲩ ⲉⲡⲛⲟⲩⲧⲉ- ⲛⲁⲕ ⲛⲣⲙⲛⲏⲓeuroⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲧⲁⲣⲉϥϫⲣⲟ ⲉⲙ

ⲧⲉⲕⲣⲓ ⲛⲧⲉ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ

ⲟⲩⲥⲟⲛ ⲉⲛ ϩⲉⲛ 5 ⲉⲧϯ ⲛⲙⲙⲁⲕϣⲁϫⲉ ⲉϩⲟⲩⲛ ϫⲉ ⲡⲣⲣⲟ ⲛⲙⲡⲁ

ⲛⲁⲕ ⲙⲡⲉⲣⲕⲁ ⲑⲟⲥ ⲡⲉ ⲡⲙⲉⲉⲩⲉ

ⲡⲉⲕϩⲏⲧ ϩⲓⲱ ⲙⲡⲛⲟⲩⲧⲉ ⲉⲧⲉⲟⲩ ⲧⲁⲣⲉⲕϭⲱ ⲡⲗⲟⲅⲓⲥⲙⲟⲥ ⲡⲉⲉⲕⲙⲟⲧⲛ ⲛⲧⲉ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲡⲉⲕϩⲏⲧ ϭⲱ ⲧⲉⲕⲣⲓ ϯ ⲉϩⲟⲩⲛ

ⲉϥⲥϭⲣⲁϩⲧ ϫⲉ ⲉϩⲣⲁⲕ ⲧⲁⲣⲉⲕⲛⲁϣⲉ ⲙⲙⲉⲉⲩⲉ ϫⲓ ⲙⲡⲉϩⲙⲟⲧⲛⲧⲣⲓ- ⲛⲧⲣⲓ ϫⲉ ⲟⲩⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧ 15 ⲧⲉⲧⲣⲓ ⲛⲟⲩϩ

ⲣⲓ ⲕⲁ ⲟⲩⲙⲉ ⲙⲟⲧ-ⲗⲉⲧⲁ ϩⲛⲣⲱⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲉⲕϣⲁⲛⲕⲁ ⲣⲓ ⲙⲡⲣⲧⲥⲁⲣⲱⲕ ⲉⲃⲟⲗ ⲕⲁ ⲃⲟⲕ ⲉⲥⲱϣⲙⲟⲩⲣⲟⲉⲓⲥ ⲛⲧⲟ 20 ⲛⲥⲁⲣⲱⲙⲉⲟⲧⲕ ϫⲛⲛⲉⲩⲥ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣ

ⲁ ⲣⲙⲉⲕ ⲉⲃⲟⲗ ⲕⲁ ⲡⲣⲱⲙⲉ ⲉ

ⲧⲁⲣⲉⲕϭⲱ ϩⲛ ϭⲱϣⲧ ϩⲏⲧⲕ ⲛⲁⲡⲧⲃⲃⲟ ⲛⲧⲉ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣⲡⲉⲡⲛⲁ ⲉⲧⲟⲩ 25 ϭⲱϣⲧ ⲛⲥⲁ

ⲁⲁⲃ ⲉⲣϣⲃⲏⲣ ⲣⲱⲙⲉ ⲧⲁⲣⲉⲕⲉⲣⲟⲕ- ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲉⲧⲃⲉ ⲧⲉⲛ

ⲧⲉⲕⲣⲓ ⲡⲱⲧ ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ

ⲛⲥⲁⲡⲙⲉⲉⲩⲉ 30 ⲧⲉ ϥⲓ ϩⲁⲛⲉⲧⲉⲧⲟⲩⲁⲁⲃ ⲁⲩⲱ ⲛⲏⲩ ⲉϫⲱⲕ-ⲡⲙⲉⲉⲩⲉ ⲙⲡ ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ

ALIN SUCIU652

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Naples National Library IB9 fo 52v

ⲉⲣ ⲟⲩⲕⲩⲣⲓⲁⲕⲏ ⲡⲥⲱⲧⲙ ⲛⲛⲉⲕϩⲁϩⲧⲏⲕ ϥⲓ ⲙⲁⲁϫⲉ-ϩⲁⲣⲟϥ ⲉⲧⲃⲉ ⲧⲉⲛ ϣⲱⲡⲉ ⲉⲕⲧⲁⲛ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ϩⲏⲩ ⲡⲁϣⲏ

ⲧⲉ- 5 ⲣⲉ ⲉⲕϣⲁⲛ

ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ

ⲉⲓ ⲉⲡⲧⲟⲟⲩ ⲉⲕ ⲙⲁⲣⲟⲩⲉⲣϩⲏⲩ

ϩⲓⲱⲱϥ ϥⲓ ϩⲁ ⲛⲁⲕ ⲧⲁⲣⲉⲕⲣⲟϥ ϣⲁⲛⲧⲉϥ ⲃⲱⲕ ⲉⲧⲉⲕⲣⲓ

ϭⲉⲛ ⲟⲩⲣⲓ ⲉⲧⲃⲉ 10 ⲉⲕⲙⲟⲧⲛ -ⲧⲉⲛⲧⲟⲗⲏ ⲙⲡ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲛⲟⲩⲧⲉ ⲁⲩⲱ ⲣⲓ ⲡⲁϣⲏⲣⲉⲡⲉⲧⲡⲏϩ ϣⲁ ⲕⲁ ⲡⲙⲉⲉⲩⲉ ⲙⲡⲣⲟⲕ ⲕⲁⲧⲁ ⲧⲉⲕ ⲛⲟⲩⲧⲉ ϩⲙⲡⲉⲕ

ϭⲟⲙ ⲁⲣⲓϥ ϫⲉ ⲛ 15 ϩⲏⲧ ⲛⲛⲁⲩ ⲛⲓⲙ

ⲧⲟⲕ ϩⲱⲱⲕ ⲉⲕ ⲛⲧⲉⲧⲉϥϩⲟⲧⲉϣⲁⲛⲃⲱⲕ ⲉⲩ ⲕⲱⲧⲉ ⲉⲣⲟⲕ-ⲧⲟⲟⲩ ⲕⲛⲁⲟⲩ ϫⲉ ϣⲁⲣⲉⲑⲟⲧⲉ

ⲱϣ ⲉⲧⲣⲉⲩϯ ⲧⲟ ⲙⲡⲛⲟⲩⲧⲉⲟⲧⲟⲩ ⲛⲙⲙⲁⲕ 20 ⲛⲟⲩϫⲉ ⲉⲃⲟⲗ ϩⲛ

ⲧⲉⲛⲧⲟⲗⲏ ⲅⲁⲣ ⲧⲉⲯⲩⲭⲏ ⲛⲛⲟ

ⲙⲡⲛⲟⲩⲧⲉ ⲧⲉ ⲃⲉ ⲛⲓⲙ ϩⲓⲧⲁⲧⲁⲓ ⲛⲁⲓeuroⲛⲉ ⲛⲉϩ ⲕⲟ ⲛⲓⲙ ϩⲓⲁⲛⲟⲃⲏⲩⲉ ⲛⲧⲣⲓ ⲡⲁ ⲙⲓⲁ ⲛⲓⲙ-ϣⲏⲣⲉ- 25 ⲡⲉⲛⲧⲁϥϫⲡⲟ

ⲉⲕⲛⲏⲩ ⲉⲃⲟⲗ ⲛⲁϥ ⲛⲑⲟⲧⲉ

ϩⲛⲧⲣⲓ ⲕⲁ ⲡⲉⲕ ⲙⲡⲛⲟⲩⲧⲉϩⲏⲧ ⲙⲙⲟⲕ ϫⲛ ⲁϥϫⲡⲟ ⲛⲁϥ ⲛⲛⲉⲕⲉⲛ ⲡϫⲟⲓ ⲭⲁⲣⲓⲥⲙⲁ ⲛⲓⲙ-ⲉⲃⲟⲗ ⲉϥⲟⲡⲧ ⲛⲅ 30 ⲡⲉⲧⲉⲟⲩⲉⲛⲧⲁ ϥϣⲟⲩⲟϥ ⲛⲅⲙⲟⲟ ⲙⲙⲁⲩ ⲛⲑⲟⲧⲉ

ϣⲉ ⲉⲧⲃⲉ ⲡⲛⲁⲩ ⲙⲡⲛⲟⲩⲧⲉ ⲟⲩⲛⲛⲛⲉⲕⲃⲁⲗ ⲙⲛ ⲧⲁϥ ⲙⲙⲁⲩ ⲛ

653THE SERMO ASCETICUS

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Col A 33ndash4 ⲛⲧⲉϥϩⲟⲧⲉ] ⲙⲡⲉϥⲟⲩⲱϣ ⲙⲛⲧⲉϥϩⲟⲧⲉ B (the Qasr el-Wizz fragment) k Col B 14 ⲡⲉⲕϩⲏⲧ] ⲡⲉⲕϩⲱⲃ B k

ⲉϩⲉⲛⲁϩⲱⲱⲣ ⲙ ⲙⲛⲧⲣⲱⲙⲉ-ⲉⲩⲙⲉϩ ⲛⲁⲅⲁ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉⲡⲉⲟⲑⲟⲛ ⲛⲓⲙ ϫⲉ ⲟⲩ ⲉⲧϣⲟⲩϣⲁⲣⲉⲑⲟⲧⲉ ⲙⲡ ⲉⲓⲧ ϫⲛⲛⲉⲡⲛⲟⲩⲧⲉ ⲧⲟⲩϫⲉ 5 ⲛⲟⲩⲧⲉ ϫⲉⲉⲣⲉⲡⲣⲱⲙⲉ ⲉⲡ ⲛⲉⲕⲕⲉⲉⲥ ⲉⲃⲟⲗⲛⲟⲃⲉ- ⲡⲉⲕϩⲱⲃ ⲧⲏⲣϥⲁⲩⲱ ϩⲛⲑⲟⲧⲉ ⲁⲣⲓϥ ⲉⲧⲃⲉ ⲡⲙⲡⲛⲟⲩⲧⲉ ⲉⲣⲉ ⲛⲟⲩⲧⲉ-ⲟⲩⲟⲛ ⲛⲓⲙ ⲣⲓ 10 ⲛⲛⲟⲩⲁⲇⲓⲕⲟⲥ ⲅⲁⲣⲕⲉ ⲙⲙⲟⲟⲩ ⲉⲃⲟⲗ ⲁⲛ ⲡⲉ ⲡⲛⲟⲩⲧⲉⲉⲙⲡⲉⲑⲟⲟⲩ- ⲉⲧⲱⲱⲃⲉ ⲛⲁⲕⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ ⲕⲁⲧⲁ ⲡⲉⲕϩⲱⲃ-ⲣⲓ ⲕⲁ ⲧⲉⲕⲣⲓ ⲧⲃⲃⲉ ⲡⲉⲕϩⲏⲧⲥⲓⲥ ⲙⲡⲉⲕⲉⲙ 15 ⲡⲁϣⲏⲣⲉ ⲧⲁⲧⲟ ⲉⲃⲟⲗ ⲛⲅⲉⲣ ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱⲛⲉϩⲃⲏⲩⲉ ⲙ ⲧⲙ ⲉⲣⲟⲕ ϩⲛⲟⲩⲡⲱⲛϩ ⲙⲟⲣⲕ ϭⲉⲡⲏ-ⲛⲧⲉⲥⲃⲱ ⲉϫⲛ ⲧⲁϩⲟⲕ ⲉⲣⲁⲧⲕⲧⲉⲕϯⲡⲉ- 20 ⲛⲟⲩⲥⲱⲧⲡ ⲙⲡⲁⲩⲱ ⲉⲕⲉϩⲱⲙ ⲉ ⲛⲟⲩⲧⲉ-ϫⲛⲛⲉⲕϫⲓϫⲉ ⲙⲡⲉⲣⲕⲁⲧⲉⲭⲉϫⲉⲉⲩⲉ ⲉⲩⲟⲩ ⲙⲙⲟⲕ ⲙⲁⲩⲁⲱϣϥ - ⲁⲕ ⲛⲅϯ ⲛⲟⲩⲙⲡⲉⲣϣⲱⲡⲉ 25 ϩⲟⲟⲩ ⲛⲥⲁⲟⲩϩⲟⲛⲁⲧⲥⲃⲱ ⲡⲁ ⲟⲩ ⲛⲅϣⲱⲡⲉϣⲏⲣⲉ ⲁⲗⲗⲁ ⲛⲁⲙⲉⲗⲏⲥ ⲛⲧⲉⲁⲣⲓϩⲟⲧⲉ ϩⲏⲧϥ ⲡⲉⲕⲟⲩⲟⲉⲓϣⲙⲡⲛⲟⲩⲧⲉ ⲛⲅ ⲟⲩⲱ ⲛⲧⲟⲟⲧⲕ ϩⲁⲣⲉϩ ⲉⲛⲉϥⲉⲛ 30 ⲛⲅⲥⲟⲩⲉⲣ ⲡⲉϩⲟⲧⲟⲗⲏ- ⲟⲩ ⲛⲧⲁⲩϫⲡⲁϣⲏⲣⲉ ⲙⲡⲉⲣⲣ ⲡⲟⲕ-ϩⲙϩⲁⲗ ⲛⲧⲉϥ ϯϩⲱⲛ ⲉⲧⲟⲟⲧⲕϩⲟⲧⲉ ϩⲛⲟⲩⲉⲟⲟⲩ ⲡⲁϣⲏⲣⲉ ϫⲉ ⲙ

ALIN SUCIU654

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ⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲡⲓⲥⲧⲟⲥ ⲟⲩⲣⲱⲙⲉ ⲛⲅⲛⲁϯ ⲣⲱⲙⲉ ⲉⲣⲉⲡⲉϥ

ϩⲏⲩ ⲉⲣⲟϥ ⲁⲛ ϩⲱⲃ ϫⲟⲥⲉ ⲉ

ϫⲛⲛⲉⲕⲉⲓ ⲉ ⲡⲱⲕ ⲟⲩⲣⲱϫⲙⲡⲉⲕϩⲟ- 5 ⲙⲉ ⲙⲙⲁⲓⲛⲟⲩ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲧⲉ ⲟⲩⲣⲱⲙⲉ

ⲟⲩⲣⲉϥϭⲱⲛⲧ ⲛϥϭⲱϣⲧ ⲁⲛ ⲉ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲛⲁⲡⲉⲓⲙⲁ ϫⲉ

ⲣⲉϥⲕⲁⲧⲁⲗⲁ ⲛⲁⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲗⲉⲓ- 10 ⲡⲱⲣϫ ⲙⲡⲣⲱⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉ-ⲟⲩⲣⲉϥϯϩⲉ ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲣⲱⲙⲉ ⲉⲧⲃⲉ ⲛⲁ

ⲣⲉϥⲕⲱϩ ⲡⲉⲓⲙⲁ ϫⲉ ⲛⲁ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ 15 ⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲟⲩϩⲁϩ ⲛϣⲁϫⲉ ⲡⲱⲣϫ ⲙⲡⲣⲱⲧⲁⲣⲉⲕϣⲱⲡⲉ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉⲉⲕⲟ ⲛⲣⲙⲣⲁϣ ⲁⲣⲓϣⲃⲏⲣ ⲛⲧⲟϥ

ϫⲉ ⲛⲣⲙⲣⲁϣ ⲉⲩϩⲏⲕⲉ ⲙⲙⲁⲓⲛⲉⲧⲛⲁⲕⲗⲏⲣⲟ 20 ⲛⲟⲩⲧⲉ-ⲛⲟⲙⲉⲓ ⲙⲡⲕⲁϩ ⲟⲩϩⲏⲕⲉ ⲉϥⲑⲃ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲃⲓⲏⲩ-ϣⲧⲉⲣⲧⲓⲣ ⲟⲩϩⲏⲕⲉ ⲉⲙⲙⲁⲓ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ϣⲙⲙⲟ-ⲟⲩⲣⲱⲙⲉ ⲉϥⲟ ⲛ 25 ⲟⲩϩⲏⲕⲉ ⲉϥϩⲏⲕ

ϣⲃⲏⲣ ⲉⲩⲥϩⲓⲙⲉ ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ ϩⲛⲑⲟⲧⲉ ⲙⲡ

ⲟⲩⲇⲉ ⲙⲡⲉⲣⲕⲁ ⲛⲟⲩⲧⲉ-ⲙⲛⲧϣⲃⲏⲣ ⲛⲁⲕ ⲟⲩϩⲏⲕⲉ ⲉϥϥⲉⲓ

ⲙⲛⲟⲩⲥϩⲓⲙⲉ ⲥⲟⲥ -ⲙⲡⲉⲣⲙⲟⲟϣⲉ 30 ⲟⲩϩⲏⲕⲉ ⲉϥϭⲱϣⲧ

ⲙⲛⲟⲩⲕⲟⲩⲓ ⲉⲣⲟⲕ ⲉⲡⲛⲟⲩⲧⲉ ⲉⲟⲩⲛϫⲛⲛⲉⲕⲧⲁϩⲧ ⲟⲩϩⲁⲣⲉϩ ϩⲛⲧⲉϥ

ⲛⲅⲉⲓ ⲉⲡⲁϩⲟⲩ- ⲧⲁⲡⲣⲟ-ⲉⲕϣⲁⲛⲕⲁ ⲟⲩϣ ⲡⲁϣⲏⲣⲉ ⲁⲣⲓϣ

ⲃⲏⲣ ⲛⲁⲕ ⲕⲁⲁϥ 35 ⲃⲏⲣ ⲉⲣⲱⲙⲉ

Col A 26 ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ added later

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ⲛⲓⲙ ⲉϥⲉⲣϩⲟⲧⲉ ⲛⲁϥ ϫⲉ ⲛⲧⲟϥϩⲏⲧϥ ⲙⲡⲛⲟⲩ ⲡⲉⲧⲛⲁⲧⲁϫⲣⲉ

ⲧⲉ ⲁⲩⲱ ⲉϥϩⲁ ⲡⲉⲕϩⲏⲧ ⲛⲁϥ

ⲣⲉϩ ⲉⲛⲉϥⲉⲛ ⲛϥϫⲓ ϩⲗⲟϭⲧⲟⲗⲏ- 5 ⲛⲧⲉⲡⲉϥⲕⲱϩⲧ

ⲙⲡⲉⲣⲕⲁ ⲧⲉⲕ ϣⲱⲡⲉ ⲛϩⲏⲧⲕ ϩⲉⲗⲡⲓⲥ ϩⲛⲣⲱ ⲛϥⲣⲱⲕϩ ⲛⲛⲉⲕⲙⲉ ⲡⲁϣⲏⲣⲉ ⲉⲧ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ-ⲃⲉ ⲧⲙⲟⲧⲛⲉⲥ ⲙ ϭⲱϣⲧ ⲉⲡⲛⲟⲩ

ⲡⲉⲓⲙⲁ ⲧⲁⲣⲉⲕ 10 ⲧⲉ ⲡⲁϣⲏⲣⲉ ⲧⲁϭⲱ ⲉⲕⲟ ⲛⲣⲙϩⲉ- ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱ

ⲛⲉϫ ⲡⲉⲕⲣⲟⲟⲩϣ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲡϫⲟⲉⲓⲥ ⲧⲁ ⲥⲱⲧⲙ ⲛⲥⲁⲡⲛⲟⲩⲣⲉϥϥⲓ ⲣⲟⲟⲩϣ ⲧⲉ ⲡⲁϣⲏⲣⲉϩⲁⲣⲟⲕ- 15 ⲧⲁⲣⲉⲡⲛⲟⲩⲧⲉ

ⲕⲁ ⲧⲉⲕϩⲉⲗⲡⲓⲥ ⲥⲱⲧⲙ ⲉⲣⲟⲕ-ϩⲙⲡⲛⲟⲩⲧⲉ ⲡⲁ ⲡⲱⲧ ⲉϩⲟⲩⲛ ⲉⲣⲟϥϣⲏⲣⲉ ϫⲉ ⲛⲧⲟϥ ⲧⲁⲣⲉϥⲡⲱⲧ

ⲡⲉⲧⲛⲁⲙⲟⲟⲛⲉ ⲉϩⲟⲩⲛ ⲉⲣⲟⲕ ⲛϥⲙⲙⲟⲕ- 20 ⲧⲥⲁⲃⲟⲕ ⲉⲡⲉϥ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ ⲛⲟⲙⲟⲥ ⲛϥⲟⲩⲉⲉⲓⲥ ⲉⲣⲟⲕ ⲛⲉϩ ⲡⲉϥⲥⲟⲟⲩⲛ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁ ⲉⲣⲟⲕ ⲛϥϣⲱ

ⲥⲁⲛⲟⲩϣⲕ ⲡⲉ ⲛⲁⲕ ⲛϫⲁⲩ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲥⲕⲉ 25 ⲙⲟⲉⲓⲧ ⲥⲟⲩⲡⲁⲍⲉ ⲙⲙⲟⲕ ⲧⲉⲛ ⲡⲉⲕϩⲏⲧ ⲉ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲧⲁϫ ϩⲟⲩⲛ ⲉⲣⲟϥ ⲧⲁⲣⲉ ⲡⲉⲕϩⲏⲧ ⲣⲉϥⲙⲟⲟϣⲉ ⲛⲙ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁϫⲓ ⲙⲁⲕ ⲉϥⲥⲟⲩ

ⲙⲟⲉⲓⲧ ϩⲏⲧⲕ 30 ⲧⲱⲛ-ⲕⲁ ⲡⲛⲟⲩⲧⲉ ϣⲱⲡⲉ ⲉⲕⲁϣⲉ

ⲛⲁⲕ ⲛⲃⲟⲏ ⲉⲣⲟϥ ⲛⲧⲉⲩϣⲏ

ⲑⲟⲥ ⲡⲁϣⲏⲣⲉ ⲙⲛⲡⲉϩⲟⲟⲩ ϫⲉ ⲛⲛⲅϯ ⲕⲁⲣⲡⲟⲥ ⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ

ALIN SUCIU656

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ⲉⲓⲥ ⲉⲣⲟⲕ- ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲥⲁⲛⲟⲩϣⲕ ϩⲙⲡ ϩⲟϫϩⲉϫ ⲧⲁ

ϫⲟⲉⲓⲥ ϫⲉ ⲛⲧⲟϥ ⲣⲉⲕϣⲱⲡⲉ

ⲡⲉⲧⲛⲁϯ ⲛⲁⲕ ϩⲙⲡⲉⲙⲧⲟⲛ-ⲛⲛⲁⲓⲧⲏⲙⲁ 5 ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲙⲡⲉⲕϩⲏⲧ- ϩⲓⲥⲉ ⲧⲁⲣⲉⲕ

ⲉⲕϣⲁⲛⲁⲓⲧⲉⲓ ϣⲱⲡⲉ ϩⲙⲛⲟⲩϩⲱⲃ ⲛⲧⲟ ⲡⲉⲙⲧⲟⲛ ⲁⲩⲱⲟⲧϥ ⲙⲡⲛⲟⲩ ⲛⲛⲉⲕⲙⲉⲥⲧⲉ

ⲧⲉ ⲙⲡⲉⲣⲉⲓ ⲉⲡⲁ 10 ⲟⲩϩⲱⲃ ⲉϥϩⲟ

ϩⲟⲩ ϫⲉϣⲁⲣⲉ ⲥⲉ ϫⲉ ϩⲓⲧⲉⲛ

ⲡⲛⲟⲩⲧⲉ ϫⲉⲛⲧ ϩⲁϩ ⲛϩⲓⲥⲉ ⲉⲣⲉ

ⲡⲣⲱⲙⲉ ⲉⲛⲁⲩ ⲡⲣⲱⲙⲉ ⲛⲁ

ϫⲉ ϥⲛⲁϩⲩⲡⲟ ⲛⲟⲩϩⲙ -ⲙⲓⲛⲉ ⲁⲗⲗⲁ 15 ⲡⲁϣⲏⲣⲉ ⲉⲓϯ ⲥ

ϩⲙⲡⲉⲕϩⲏⲧ ⲃⲱ ⲛⲁⲕ ϩⲛⲛⲉⲧⲏⲣϥ ⲁⲓⲧⲉⲓ ⲁⲩⲱ ϩⲓⲟⲟⲩⲉ ⲙⲡⲱ

ⲕⲛⲁϫⲓ- ⲛⲁϩ ⲉⲓⲧⲁⲗⲟⲡⲁϣⲏⲣⲉ ⲉⲕϩⲙⲟ ⲙⲙⲟⲕ ⲉϩⲣⲁⲓ

ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ 20 ⲉϫⲛⲛⲉϩⲓⲟⲟⲩⲉ

ⲕⲁ ⲧⲡⲩⲗⲏ ⲉⲧ ⲉⲧⲥⲟⲩⲧⲱⲛ-ϭⲏⲩ ⲙⲡⲉⲕⲉⲙ ⲙⲡⲉⲣⲙⲟⲟϣⲉ

ⲧⲟ ⲉⲃⲟⲗ- ϩⲛⲟⲩϭⲱⲱⲙⲉⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲙⲟⲟϣⲉ

ⲧⲉⲕⲣⲓ ⲕⲁ ⲧⲉⲛ 25 ⲛⲧⲟϥ ⲉⲕⲥⲟⲩ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ⲧⲱⲛ ϩⲛϩⲱⲃ

ⲧⲉ ⲛⲧⲟⲟⲧⲕ - ⲛⲓⲙ-ⲉϣⲱⲡⲉ ⲉⲕ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛϣⲁⲛⲟⲩⲱϣ ⲥⲁϭⲓⲛⲉⲣϩⲱⲃ

ⲡⲁϣⲏⲣⲉ ⲕⲛⲁ 30 ⲛⲓⲙ-ϫⲓ ⲥⲃⲱ ⲉⲕ ⲙⲡⲉⲣϣⲱϣ

ϣⲁⲛⲙⲉⲣⲉ ⲥⲱ ⲙⲛⲧⲏⲩ ⲛⲓⲙ-ⲧⲙ ⲕⲛⲁϫⲓ- ϣⲱⲡⲉ ⲛⲧⲟϥ

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ⲉⲕⲧⲁϫⲣⲏⲩ ⲙⲁⲓⲛⲟⲩⲧⲉ ⲧⲏ

ⲉϫⲛⲛⲉⲧⲥⲏϩ ⲣⲟⲩ-ⲁⲩⲱ ⲡⲛⲟⲙⲟⲥ ϫⲓ ϭⲉ ⲛⲁⲕ ⲛⲇⲁⲩ

ⲙⲡⲛⲟⲩⲧⲉ ⲕⲁ ⲉⲓⲇ ⲉϥⲱϣ

ⲁϥ ϩⲙⲡⲉⲕ 5 ⲉⲃⲟⲗ ⲉⲣⲉⲥⲁⲟⲩⲗ

ϩⲏⲧ ⲛⲛⲁⲩ ⲡⲏⲧ ⲛⲥⲱϥⲛⲓⲙ- ϫⲉ ⲁⲛⲅ ⲟⲩⲟⲩϩⲟⲣ

ⲥⲱⲧⲙ ⲇⲁⲇ ⲉϥⲙⲟⲟⲩⲧ ⲁⲩⲱⲉϥⲱϣ ⲉⲃⲟⲗ ⲁⲛⲅ ⲟⲩⲡⲏⲓ ⲛⲟⲩ

ⲉϥϫⲱ ⲙⲙⲟⲥ 10 ⲱⲧ-ϫⲉ ⲛⲥⲁⲃⲏⲗ ϫⲉ ⲛⲁⲓ ϭⲉ ⲧⲏⲣⲟⲩ ⲡⲁ

ⲡⲉⲕⲛⲟⲙⲟⲥϣⲟ ϣⲏⲣⲉ ⲁⲓϫⲟⲟⲩ

ⲟⲡ ⲛⲁⲓ ⲙⲙⲉⲗⲉ ⲉⲧⲃⲉ ⲡⲉⲑⲃⲃⲓⲟ-ⲧⲏ ⲛⲉⲓⲛⲁⲧⲁ ϫⲓ ⲇⲁⲩⲉⲓⲇ ⲛⲁⲕ

ⲕⲟ ⲡⲉ ϩⲙⲡⲁⲑⲃ 15 ⲟⲛ ⲛⲥⲙⲟⲧ ⲉⲣⲉ

ⲃⲓⲟ- ⲛⲉϥϫⲁϫⲉ ⲡⲏⲧ

ⲁⲩⲱ ⲟⲛ ϫⲉ ϯⲛⲁ ⲛⲥⲱϥ ⲉϥⲱϣ

ⲧⲉⲗⲏⲗ ⲉϫⲙ ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ

ⲡⲉⲕϣⲁϫⲉ ⲛⲑⲉ ⲡⲱⲧ ⲛⲥⲁⲛⲁⲙⲡⲉⲛⲧⲁϥϭⲛ 20 ϫⲁϫⲉ ⲛⲧⲁⲧⲁ

ϩⲁϩ ⲛϣⲱⲗ ϩⲟⲟⲩ ⲁⲩⲱ ⲛ

ⲁⲩⲱ ⲙⲁⲣⲉⲡ ⲛⲁⲕⲧⲟⲓ ⲙⲡⲟⲩϣⲁϫⲉ ⲙⲡⲛⲟⲩ ⲱϫⲉⲛ-ⲧⲉ ϩⲗⲟϭ ϩⲛⲧⲉⲕ ⲇⲁⲩⲉⲓⲇ ⲙⲉⲛ ⲥⲱ

ⲧⲁⲡⲣⲟ ⲛⲑⲉ ⲛ 25 ⲙⲁⲧⲓⲕⲟⲥ ⲉϥ

ⲇⲁⲩⲉⲓⲇ ϫⲉ ⲁ ⲙⲓϣⲉ ⲟⲩⲃⲉ ⲛ

ⲛⲉⲕϣⲁϫⲉ ϩ ϫⲓϫⲉⲉⲩⲉ ⲉⲧⲟⲩ

ⲗⲟϭ ϩⲛⲧⲁϣⲟⲩ ⲟⲛϩ ⲉⲃⲟⲗ ⲉϥⲱⲃⲉ ⲉϩⲟⲩⲉ ⲑⲁⲣⲉⲓ ⲙⲡⲛⲟⲩ

ⲉⲟⲩⲉⲃⲓⲱ ϩⲛ 30 ⲧⲉ ⲉϥⲙⲓϣⲉ ⲉ

ⲣⲱⲓ- ϫⲱϥ ⲉⲧⲃⲉ ⲧⲉϥ

ⲇⲁⲩⲉⲓⲇ ⲅⲁⲣ ⲉϥ ⲡⲣⲟϩⲁⲓⲣⲉⲥⲓⲥ

ϣⲟⲟⲡ ⲙⲡⲣⲟ ⲉⲧⲉ ⲟⲩⲉⲛⲧⲁϥⲥ

ⲥⲱⲡⲟⲛ ⲛⲙ

ALIN SUCIU658

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ⲉϩⲟⲩⲛ ⲉⲣⲟϥ- ⲧⲏⲣⲥ ⲙⲡϫⲁϫⲉⲛⲧⲟⲕ ϭⲉ ϩⲱ ⲛⲧⲉⲧⲉⲙⲗⲁⲁⲩ

ⲱⲕ ⲱ ⲡⲁ ϫⲓ ⲧⲏⲩⲧⲛ ⲛ

ϣⲏⲣⲉ ⲁⲣⲓϫⲁⲣ ϭⲟⲛⲥ -ϩⲏⲧ ⲛⲅⲱϣ 5 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ ⲟⲥ ϫⲉ ⲛⲧⲁϥϯ

ⲡⲱⲧ ⲛⲥⲁⲛⲁ ϭⲟⲙ ⲛⲛⲁⲡⲟⲥϫⲁϫⲉ ⲧⲁⲧⲁϩⲟ ⲧⲟⲗⲟⲥ ⲙⲙⲁⲧⲉ-ⲟⲩ ⲉⲧⲉ ⲙⲙⲉⲉⲩⲉ ⲡⲥⲱⲧⲏⲣ ⲱϣ

ⲛⲉⲉⲑⲟⲟⲩ ⲉⲧϯ 10 ⲉⲃⲟⲗ ϫⲉ ⲡⲉϯϫⲱ

ⲛⲙⲙⲁⲕ ⲁⲩⲱ ⲙⲙⲟϥ ⲛⲏⲧⲛ

ⲛⲛⲁⲕⲧⲟⲓ ⲙ ϯϫⲱ ⲙⲙⲟϥ ⲛⲟⲩ

ⲡⲟⲩⲱϫⲉⲛ ⲟⲛ ⲛⲓⲙ ϫⲉ ⲣⲟ

ϯⲛⲁⲗⲟϫϩⲟⲩ ⲛⲥⲉ ⲉⲓⲥ-ⲧⲙⲉϣϭⲙϭⲟⲙ 15 ⲏ ⲛⲅϫⲓ ⲛⲁⲕ ⲛⲧ

ⲉⲁϩⲉⲣⲁⲧⲟⲩ ⲥⲉ ⲙⲛⲧϫⲱⲱⲣⲉ

ⲛⲁϩⲉ ϩⲁⲣⲁⲧⲟⲩ ⲛ ⲓⲏⲥⲟⲩ ⲡϣⲏ

ⲛⲛⲁⲟⲩⲉⲣⲏⲧⲉ- ⲣⲉ ⲛⲛⲁⲩⲏ ⲡϫⲉ ⲁⲕⲙⲟⲣⲧ ⲛⲟⲩ ϫⲱⲱⲣⲉ ϩⲙⲡϭⲟⲙ ⲉⲡⲡⲟⲗⲉ 20 ⲡⲟⲗⲉⲙⲟⲥ ⲉϥ

ⲙⲟⲥ ⲉⲃⲟⲗ ϫⲉ ⲡ ⲥⲉⲣⲉⲙⲗⲁϩ ⲉⲃⲟⲗ

ⲛⲟⲩⲧⲉ ⲡⲉⲧϯ ⲙⲛⲡⲁⲙⲁⲗⲏⲕϭⲟⲙ ⲉⲡⲣⲱⲙⲉ ⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗⲉⲧⲟⲩⲏϩ ⲛⲥⲱϥ ϫⲉ ϩⲛⲧⲉⲩⲛⲟⲩ

ⲉϥⲙⲓϣⲉ ⲙⲛ 25 ⲛⲧⲁϥϫⲣⲟ ⲉⲡⲁ

ⲛⲉⲧⲙⲓϣⲉ ⲛⲙ ⲙⲁⲗⲏⲕ ϩⲓⲧⲙ

ⲙⲁϥ- ⲡⲡⲱⲣϣ ⲉⲃⲟⲗ

ⲁϥϫⲟⲟⲥ ⲅⲁⲣ ⲛⲛⲉ ⲛⲉⲛϭⲓϫ ⲙⲙⲱⲧⲟⲩⲏϩ ⲛⲥⲱϥ ⲩⲥⲏⲥ-ϫⲉ ⲁⲓϯ ⲧⲉⲝⲟⲩ 30 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲥⲓⲁ ⲛⲏⲧⲛ ⲉ ⲟⲟⲥ ϫⲉ ⲓⲏⲥⲟⲩ

ϩⲱⲙ ⲉϫⲛⲛϩⲟϥ ⲟⲩⲡⲣⲟⲫⲏ

ⲙⲛⲛⲟⲩⲟⲟϩⲉ ⲧⲏⲥ ⲡⲉ-ⲁⲩⲱ ⲉϫⲛⲧϭⲟⲙ ⲁⲗⲗⲁ ϯⲥⲱⲧⲙ

659THE SERMO ASCETICUS

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Naples National Library IB9 fo 56r

ⲓⲁ

ⲉⲧⲉⲅⲣⲁⲫⲏ ⲉ ϭⲱⲃ ⲁⲗⲗⲁ ⲛϭⲟⲙⲥⲱϣ ⲉⲃⲟⲗ ϫⲉ ⲛ ϩⲓⲁⲅⲁⲡⲏ-ⲧⲁⲩⲕⲉⲧⲧⲏⲩ ⲙⲡⲣⲧⲣⲉⲛϭⲉⲛ

ⲧⲛ ⲉϩⲣⲁⲓ ⲉϫⲛⲧ ⲧⲥ ⲡⲁϣⲏⲣⲉ ⲉⲩ

ⲥⲛⲧⲉ ⲛⲛⲁⲡⲟⲥ 5 ⲧⲥⲁⲃⲟ ⲙⲙⲟⲕ ⲉ

ⲧⲱⲗⲟⲥ ⲙⲛⲛⲉⲡ ⲙⲓϣⲉ ⲉⲕⲙⲟⲩⲣⲣⲟⲫⲏⲧⲏⲥ- ⲙⲡⲇⲓⲁⲃⲟⲗⲟⲥ

ⲛⲧⲟⲕ ϩⲱⲱⲕ ⲉⲛⲉⲕⲟⲩⲉⲣⲏⲧⲉ

ⲡⲁϣⲏⲣⲉ ϩⲓⲧⲙ ⲙⲁⲩⲁⲁⲕ ⲉⲕⲡⲡⲱⲣϣ ⲉⲃⲟⲗ 10 ⲧⲱⲃϩ ϫltⲉgt ⲙⲡⲉⲣⲛⲛⲉⲕϭⲓϫ ⲉⲕⲉ ϫⲓⲧⲛ ⲉϩⲟⲩⲛ ⲉ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ ⲡⲓⲣⲁⲥⲙⲟⲥ ⲉⲕⲙⲁⲕ- ⲙⲟⲩⲣⲉ ⲉⲙⲡⲓ

ⲉⲕϣⲁⲛⲣϩⲟⲧⲉ ⲣⲁⲥⲙⲟⲥ ⲉⲣⲟⲕ

ϩⲏⲧϥ ⲙⲡⲛⲟⲩ 15 ⲙⲁⲩⲁⲁⲕ-ⲧⲉ ⲉⲕⲉⲉⲓ ⲉⲃⲟⲗ ⲟⲩⲛ ϩⲛϩⲃⲏⲩⲉⲉⲙⲓϣⲉ ⲙⲛⲛⲉⲕ ⲅⲁⲣ ⲉⲣⲉⲡⲣⲱⲙⲉ

ϫⲁϫⲉ ϩⲛⲟⲩϩⲓⲏ ϯ ⲙⲙⲟϥ ⲉⲣⲟⲟⲩⲉⲩⲉϭⲱⲧⲡ ϩⲁ ⲉϥⲙⲟⲩⲣ ⲙⲡⲇⲓⲁ

ⲧⲉⲕϩⲏ ⲛⲥⲁϣϥ 20 ⲃⲟⲗⲟⲥ ⲉⲣⲟϥ ⲙⲁⲩ

ⲛϩⲓⲏ- ⲁⲁϥ-ⲛⲉⲕϫⲁϫⲉ ⲉⲧϯ ⲟⲩⲥⲁ ⲛⲕⲟⲧⲥ ⲅⲁⲣ

ⲛⲙⲙⲁⲕ ⲛⲉ ⲙ ⲡⲉ ⲡⲇⲓⲁⲃⲟⲗⲟⲥⲙⲉⲉⲩⲉ ⲉⲧϯ ⲛⲙ ϣⲁϥⲉⲛ ϩⲉⲛϩ

ⲙⲁⲕ- 25 ⲃⲏⲩⲉ ⲅⲁⲣ ⲛⲁⲅⲁⲁⲓϯ ϭⲉ ⲛⲁⲕ ⲡⲁ ⲡⲏ ⲙⲡⲣⲱⲙⲉ

ϣⲏⲣⲉ ⲛⲟⲩϭⲟⲙ ϣⲁⲛⲧⲉϥⲉⲛⲧϥ

ⲉⲃⲟⲗ ϩⲓⲧⲙⲡ ⲉⲧϭⲟⲣϭⲥ ϩⲉⲛⲛⲟⲩⲧⲉ ⲧⲁⲣⲉⲕ ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ 30 ϣⲛϩⲧⲏϥ ⲛⲙⲁⲕ ⲧⲏⲣⲟⲩ- ⲛⲟⲩϫ ⲛϥⲧⲉϩⲛⲧⲁⲡⲛⲟⲩⲧⲉ ⲅⲁⲣ ⲡⲉⲕⲟⲩⲱϣ

ϯ ⲛⲁⲛ ⲁⲛ ⲛⲟⲩ ⲙⲛⲧⲁⲅⲁⲡⲏⲡⲛⲁ ⲙ ⲙⲛⲧ

ALIN SUCIU660

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Naples National Library IB9 fo 56v

ⲓⲃ

ⲛϥⲧⲱϩ ⲙ ⲉⲓⲧⲁ ⲉⲕϩⲙⲟⲟⲥ

ⲡⲉⲧⲥⲁϣⲉ ⲙⲛ ϩⲛⲧⲙⲏⲧⲉ ⲛ

ⲡⲉⲧϩⲟⲗϭ - ϩⲛⲣⲱⲙⲉ ϥⲓⲧⲱⲃϩ ϭⲉ ⲙⲡ ⲡⲉⲕⲣⲟⲟⲩϣ

ⲛⲟⲩⲧⲉ ⲡⲁϣⲏ 5 ⲙⲁⲩⲁⲁⲕ ⲉⲕⲣⲉ ϫⲛⲛⲉⲕⲉⲓ ϣⲁⲛⲛⲁⲩ ⲉϩⲱⲃ

ⲉⲛⲉϥϩⲁϭⲉ- ⲛⲓⲙ ⲙⲟϣⲧⲕⲉⲩⲉⲣϩⲁⲗ ⲅⲁⲣ ⲙⲡ ϫⲉ ⲉⲛⲉⲁⲕⲉⲛ

ⲣⲉϥϣⲙϣⲉ ⲡϫⲏ ⲉⲃⲟⲗ ϩⲙ

ⲛⲟⲩⲧⲉ ϩⲛϩⲉⲛ 10 ⲡⲉⲕⲃⲁⲗ-ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ ⲁⲩⲱ ⲙⲡⲣϫⲓ ⲗⲁ

ⲛⲟⲩⲧⲉ- ⲁⲩ ⲛϣⲁϫⲉ ⲛⲧⲉ

ⲛⲑⲉ ⲛⲁⲇⲁⲙ ⲗⲁⲁⲩ ⲉϩⲟⲩⲛ ⲉ

ⲛⲧⲁⲩⲉⲣ ⲣⲱⲙⲉ ⲉⲙϩⲁⲗ ⲙⲙⲟϥ ϩⲛ 15 ⲡⲉⲛⲉⲕⲃⲁⲗ ⲛⲁⲩ

ⲟⲩⲥⲙⲏ ⲙ ⲙⲛⲧ ⲉⲣⲟϥ ⲛⲧⲉⲛⲉⲕⲛⲟⲩⲧⲉ ⲁϥ ⲙⲁⲁϫⲉ ⲥⲟⲧⲙⲟⲩⲧⲉϩ ⲡⲉⲧϩⲟⲗϭ ⲛⲅϥⲓ ⲙⲡⲉϥⲛⲟ

ⲙⲛⲡⲉⲧⲥⲁϣⲉ- ⲃⲉ ⲛⲅⲧⲁⲗⲟϥ ⲉ

ⲣⲟⲉⲓⲥ ϭⲉ ϩⲱⲱⲕ 20 ϫⲱⲕ-ⲉⲧⲉⲙϯϩⲓⲛⲏⲃ ⲉⲧⲃⲉ ⲡϣⲁϫⲉ

ⲛⲛⲉⲕⲃⲁⲗ ⲣⲉⲕ ⲉⲧⲥⲏϩ ϫⲉ ⲉⲧⲉ

ⲣⲓⲕⲉ ⲛⲛⲉⲕⲃⲟⲩ ⲧⲛⲟ ⲛϩⲏⲏⲃⲉ

ϩⲉ ϫⲉ ⲉⲕⲉⲉⲣ ⲉϫⲛⲛⲉⲛⲟⲃⲉ ⲛ

ⲃⲟⲗ ⲛⲑⲉ ⲛⲟⲩ 25 ⲛⲉⲧϩⲓⲧⲟⲩⲱ

ϭⲁϩⲥⲉ ⲉⲃⲟⲗ ϩⲛⲟⲩ ⲧⲉⲛ ⲉⲧⲉⲧⲛϩⲁϭⲉ ⲁⲩⲱ ⲛ ⲱⲡ ⲙⲡⲉⲩϣⲱ

ⲑⲉ ⲛⲟⲩϩⲁⲗⲏⲧ ⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛⲉⲃⲟⲗ ϩⲛⲟⲩⲡⲁϣ- ⲛⲉ ⲉⲕϣⲁⲛ

ϩⲉⲛϩⲁⲣⲉϩ ⲛⲓⲙ 30 ⲱⲡ ⲙⲡϣⲱⲱⲧ

ϩⲁⲣⲉϩ ⲉⲡⲉⲕ ⲙⲡⲉⲧϩⲓⲧⲟⲩϩⲏⲧ ϩⲛϩⲓⲟ ⲱⲕ ϫⲉ ⲛⲟⲩⲕ

ⲟⲩⲉ ⲅⲁⲣ ⲛⲱⲛϩ ⲛⲉ ⲙⲉⲕⲕⲣⲓⲛⲉⲛⲉ ⲉⲃⲟⲗ ϩⲛⲛⲁⲓ- ⲛⲗⲁⲁⲩ ⲙⲉⲕ

661THE SERMO ASCETICUS

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Venice Marciana 192 fo 100r

ⲓⲅ

ϫⲓⲥⲉ ⲛϩⲏⲧ ⲉϫⲉⲛ ϩⲙⲡⲉⲕⲥⲙⲟⲧⲗⲁⲁⲩ ⲁⲗⲗⲁ ⲉⲣⲉⲡⲉⲕϩⲏⲧ

ϣⲁⲕϥⲓ ϩⲁϩⲱⲃ ⲟ ⲛⲑⲉ ⲛⲟⲩⲕⲱϩⲧ

ⲛⲓⲙ ⲉⲧⲃⲉ ⲧⲁ ⲉϩⲟⲩⲛ ⲉⲡⲛⲟ

ⲅⲁⲡⲏ ⲙⲡⲛⲟⲩ 5 ⲃⲉ-ⲧⲉ- ⲙⲡⲉⲣϣⲱⲡⲉ ⲉⲕ

ϣⲱⲡⲉ ⲛⲭⲣⲏⲥ ⲃⲏⲗ ⲉⲃⲟⲗ ϩⲙⲧⲟⲥ ⲡⲁϣⲏ ⲡⲉⲕϩⲏⲧ ϣⲱ

ⲣⲉ ϫⲉ ⲛⲉⲧⲟ ⲛ ⲡⲉ ⲛⲧⲟϥ ⲉⲕ

ⲭⲣⲏⲥⲧⲟⲥ ⲛⲉⲧ 10 ⲧⲟⲣϩ ϩⲛϩⲱⲃ

ⲛⲁⲟⲩⲱϩ ϩⲓϫⲙ ⲛⲓⲙ-ⲡⲕⲁϩ ⲁⲩⲱ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕϩⲏⲧ

ⲛⲃⲁⲗϩⲏⲧ ⲛⲉⲧ ⲉⲉⲣϫⲟⲉⲓⲥ ⲉⲣⲟⲕⲛⲁϣⲱϫⲡ ϩⲓ ⲁⲗⲗⲁ ⲁⲣⲓϫⲟⲉⲓⲥ

ϫⲱϥ- 15 ⲛⲧⲟϥ ⲉⲡⲉⲕ

ⲁⲩⲱ ϫⲉ ⲧⲁⲅⲁⲡⲏ ϩⲏⲧ-ϣⲁⲥⲉⲣⲭⲣⲏⲥ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛ

ⲧⲟⲥ ⲉϥϫⲱ ⲙ ⲥⲁⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲟⲥ ϫⲉ ⲉⲕϣⲁⲛ ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ 20 ϩⲏⲧ ⲟⲩⲁϩϥ ⲛ

ⲁⲣⲓⲭⲣⲏⲥⲧⲟⲥ ⲥⲱⲕ-ϩⲓⲃⲁⲗϩⲏⲧ ⲧⲁ ⲙⲡⲉⲣⲥⲱⲧⲙ ⲛⲥⲁⲣⲉⲕϩⲉ ⲉⲡⲉⲟⲟⲩ ⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲡⲛⲟⲩⲧⲉ- ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲙⲡⲉⲣϣⲱⲡⲉ ⲛⲑⲉ 25 ϩⲏⲧ ⲛⲧⲟϥ ⲥⲱ

ⲛⲛⲉⲓϣⲟⲛⲧⲉ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲧⲣⲏⲧ ϩⲓϫⲛⲛ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕ

ⲧⲟⲟⲩ ⲉⲧⲉ ⲡⲛⲟⲩ ϩⲏⲧ ⲉⲉⲣⲛⲟⲩⲧⲉ

ⲧⲉ ⲡⲉϣⲱⲡⲉ ⲛⲁⲕ ⲁⲗⲗⲁⲛⲧⲟϥ ⲛⲑⲉ ⲛⲟⲩ 30 ⲙⲁⲣⲉⲡⲉⲕϩⲏⲧ

ⲕⲁϣ ⲉϥⲣⲏⲧ ϩⲓ ⲛⲧⲟϥ ⲥⲱⲧⲙϫⲛⲟⲩⲙⲟⲟⲩ ⲉⲧⲉ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ-ⲡⲛⲟⲩⲛ ⲡⲉ ⲕⲟⲩⲱϣ ⲉⲥⲱⲧⲙ

ϣⲱⲡⲉ ⲉⲕⲙⲟⲧⲛ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ

ALIN SUCIU662

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Venice Marciana 192 fo 100v

ⲓⲇ ⲓⲁ

ⲡⲁϣⲏⲣⲉ ⲛⲅ ⲉⲡϫⲓⲛϫⲏ-ⲛⲁⲟⲩⲱϣ ⲁⲛ ⲁⲩⲱ ⲟⲛ ϫⲉ ⲁⲛltⲁgt

ⲉⲥⲱⲧⲙ ⲛⲥⲁ ⲁⲛⲟⲙⲓⲁ ϫⲓⲥⲉ

ⲛⲉⲕⲟⲩⲱϣ ⲉⲧⲁⲁⲡⲉ ⲁⲩϩⲛⲅⲥⲱⲧⲙ ⲛⲥⲁ 5 ⲣⲟϣ ⲉϫⲟⲓ ⲛ

ⲡⲛⲟⲩⲧⲉ- ⲑⲉ ⲛⲟⲩⲉⲧⲡⲱ

ⲡⲟⲩⲱϣ ⲙⲡⲛⲟⲩ ⲉⲥϩⲟⲣϣ -ⲧⲉ ⲡⲉ ϩⲁⲣⲉϩ ⲉ ⲧⲉⲛⲛⲁⲩ ⲅⲁⲣ ϫⲉ

ⲛⲉϥⲉⲛⲧⲟⲗⲏ ⲉⲣϣⲁⲛⲡⲣⲱ

ⲉⲕϣⲁⲛϩⲁⲣⲉϩ 10 ⲙⲉ ⲧⲟϭϥ ⲉⲡⲛⲟⲩ

ⲅⲁⲣ ⲉⲛⲉϥⲉⲛⲧⲟ ⲧⲉ ϣⲁϥⲗⲟ ⲉϥ

ⲗⲏ ⲕⲛⲁϣⲱ ϩⲟⲣϣ ⲛⲛⲟⲃⲉⲡⲉ ⲉⲟⲩⲉⲛϭⲟⲙ ϣⲁⲣⲉⲡϣⲁϫⲉ

ⲙⲙⲟⲕ ϩⲛⲛⲉⲕ ⲙⲡⲥⲱⲧⲏⲣ

ϩⲃⲏⲩⲉ ⲧⲏⲣⲟⲩ 15 ϫⲱⲕ ⲉⲃⲟⲗ ⲉ

ⲁⲩⲱ ⲡⲉⲕϩⲱⲃ ϫⲱϥ ϫⲉ ⲉⲧⲉ

ⲛⲁϣⲱⲡⲉ ⲛ ⲧⲛϣⲁⲛϭⲱ ϩⲙ

ⲥⲱⲧⲡ ϫⲉ ⲛⲉϥ ⲡⲁϣⲁϫⲉ ⲧⲉⲉⲛⲧⲟⲗⲏ ⲛⲥⲉ ⲧⲛⲛⲁⲥⲟⲩⲉⲛ ⲧ

ϩⲟⲣϣ ⲁⲛ- 20 ⲙⲉ ⲁⲩⲱ ⲧⲙⲉ

ⲉϥⲱϣ ⲉⲃⲟⲗ ⲟⲛ ⲛⲁⲉⲣⲧⲏⲩⲧⲛ

ϫⲉ ⲁⲙⲏⲓⲧⲛ ϣⲁ ⲛⲣⲙϩⲉ-ⲣⲟⲓeuroⲟⲩⲟⲛ ⲛⲓⲙ ⲉϥϫⲱ ⲙⲙⲟⲥ

ⲉⲧϩⲟⲥⲉ ⲁⲩⲱ ⲉ ϫⲉ ⲡⲛⲟⲩⲧⲉ ⲛⲁ

ⲧⲟⲧⲡ ⲁⲩⲱ 25 ⲉⲣⲧⲏⲩⲧⲛ ⲛⲁⲛⲟⲕ ϯⲛⲁϯ ⲉⲙ ⲣⲙϩⲉ ⲉⲛⲉⲧⲛ

ⲧⲟⲛ ⲛⲏⲧⲛ - ⲛⲟⲃⲉ ⲉⲃⲟⲗⲁⲩⲱ ⲟⲛ ϥⲱϣ ϫⲉ ⲡⲛⲟⲩⲧⲉ

ⲉⲃⲟⲗ ⲟⲩⲃⲉ ϩⲟⲓⲛⲉ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲡ

ⲉⲩϩⲟⲥⲉ ⲉⲡϫⲓⲛ 30 ⲣⲱⲙⲉ-ϫⲏ ⲛⲑⲉ ⲉⲧ ⲉⲃⲟⲗ ϫⲉ ϥⲥⲏϩ ϫⲉ

ⲥⲏϩ ϫⲉ ⲁϩⲣⲟⲟⲩ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲛⲛⲉⲧϩⲟⲥⲉ ⲥⲉϩⲟⲥⲉ ⲛⲉⲧⲟⲩⲧⲃⲃⲟ

663THE SERMO ASCETICUS

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Oxford Bodleian Library MS Copt F 157(P)r

TRANSLATION

[A] Unknown number of lines missing

7 [ ] and do not quarrel about anything10 [Do] not be hard [so that] you do not die before

your [time]54

11 [Do not] be O [my] son [ ]

Unknown number of lines missing21 [ ] [run immediately from] all [these things] [Do not] be

[ ] O my [son] but be [meek] for the [meek will] inheritthe earth55

Unknown number of lines missing23 [ ] and [the] Devil [will not have] power [over you] Be

[calm] and humble with all people

[A] BnF Copte 1321 fo 87r + BnF Copte 1332 frag 42Cv

c20 lines missing c20 lines missing[ ] [ ] [ⲁⲩⲱ ⲛϩⲟⲙⲟⲟⲩ][ⲕ]ⲁ ⲣⲡⲟⲥ ϥ [ⲛⲁⲧ] ⲥⲓⲟⲛ [ ⲧⲉⲛⲟⲩ]ⲃⲃⲟϥ- ⲁⲩⲱ [ⲛⲟⲩⲟⲉⲓϣ]ⲁ [ⲅ]ⲱⲛⲓⲍⲉ ϭ [ⲉ] ⲡⲁ ⲛⲓⲙ[ ϣⲁⲉⲛⲉϩ]ϣⲏⲣⲉ ⲧⲁⲣⲉⲕ ⲛⲉⲛ[ⲉϩ ϩⲁ]ϭⲱ ϩⲛⲛⲁⲡⲧⲃ ⲙⲏ [ⲛ-]ⲃⲟ ⲧⲏⲣⲟⲩ ⲉⲓⲧⲉ ϩⲛⲛⲉⲕⲃⲁⲗⲉⲓⲧⲉ ϩⲙⲡⲉⲕ

ϩⲏⲧ ⲧⲁⲣⲉⲕⲉⲓ[ⲉⲧ]ⲉ ⲕⲁⲣⲭⲏⲛⲑⲉ ⲛⲛⲉⲓⲕⲟⲩⲓ

ⲛϣⲏⲣⲉ ⲛⲧⲁmargin

54 Eccles 71755 Matt 55

ALIN SUCIU664

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24 Look at [your] teacher how [he] walked [in] humbleness[setting] for us [a model] so that [ ]56

[B] Unknown number of lines missing28 [Look at] Isaiah [crying] out and [saying] lsquo[Our] entire

righteousness is like [a] menstrual ragrsquo57 [before] you29 [And our] Lord [instructed] those [who followed] him lsquoIf

you [do] every[thing] that [has been] ordered [to you] [ ]58

Unknown number of lines missing29a Look at the tax collector my [son] whom God praised for

his humbleness31 Walk in poverty my [son] for [the] poverty [humbles] the

person59 Do not [ ] [ ] according to the [commandment] of[Christ] so that you [devote yourself to] God [and] God [ ] you

32 Devote yourself to [God] [ ] his sweetness and you will[know his] wish

One leaf missing[C] 38 [Sitting] in your cell be like a master-pilot who steers

his ship60 observing the wind from which side it comes to youwhether comes the good wind or comes the bad wind Be strongin the battle and cry out lsquoArise north wind and come southwind and blow in my garden so that my spices give scentrsquo61

39 Sitting in your cell my son do not be like a judge40 Do not weary of praying and you will be heard41 While you are in a labour look for rest42 My son give yourself to God with all your strength so that

he fights for you62 protects you gives you power and fights withthose who fight against you For you shall not be able to do any-thing apart from God but if the person supplicates God thenGod gives him power watches him fills him with wisdom andunderstanding and leads him with his counsel63

[B] BnF Copte 1321 fo 87v + BnF Copte 1332 frag 42Cr

[C] Venice Marciana 192 fo 99r (p 1)

56 1 Pet 22157 Isa 64558 Luke 171059 Prov 10460 Cf 4 Macc 7161 S of S 41662 Cf Exod 141463 Cf Ps 7224

665THE SERMO ASCETICUS

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43 Sitting in your cell do not be wandering forth Pay atten-tion [D] how you sit Do not become like a beast that hastens afterthe person but rather be the person who drives the beast Sittingin your cell have a guard to you Do not have the body in the cellwhile your heart is in Egypt but make your body a temple ofGod64 and strengthen your thoughts so that you obtain for your-self the stable thought

43a Sitting in your cell do not let your mind exalt with you orexalt yourself by the deliberation of your mind65 or praise your-self alone for God detests those who praise themselves alone66

but he looks upon the prayer of those who are humble67 Sittingin your cell do not have any fetters It is sufficient (to do) foreach day its works68 so that you remain calm Guard yourself notto commit sin Sitting in your cell persist in your prayers fastsand the fight of your heart so that you abide in the things that be-long to the purity of the heart for without peace and holiness [E]no one will see God69

44 Sitting in your cell if a brother brings reports against youdo not let your heart be concerned with them so that you remaincalm and your heart remains quiet for many are the thoughts ofthe cell

45 Sitting in the cell keep recitation in your mouth If youstop put a guard to you or else you are led astray so that you re-main in the pure things and the Holy Spirit befriends you Sittingin your cell seek after the blameless thought and the thought ofGod makes him a member of your household so that he over-comes all the thoughts that fight against you For the thought ofGod which is the reason is the king of the passions70

46 Sitting in your cell fight against yourself so that you obtainthe grace of the cell for the cell has grace

[D] Venice Marciana 192 fo 99v (p 2)[E] Naples National Library IB9 fo 52r (p 3)

64 Cf 1 Cor 31665 Sir 6266 1 Clement 30667 Ps 1011868 Cf Matt 63469 Cf Heb 121470 Cf 4 Macc 17 13 182 The idea that reason rules over passions is

based on 4 Macc 11 ff

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47 Sitting in your cell do not teach yourself to pine for a persondo not let a person wait for you and also do not wait for a person sothat you remain calm but because of the commandment of Godsupport those who come to you If a brother [F] spends a Sundaywith you support him because of the commandment of God If abrother comes to the monastery71 while you are in it support himuntil he finds a cell because of the commandment of God And doaccording to your capacity that which depends on you for you alsoif you go to a monastery you want to be helped For this is the com-mandment of God and these are the works of the cell my son

48 If you come out from the cell be careful72 so that you donot bring out the laden ship and empty it and you do not walk bythe sight of your eyes and the hearing of your ears Stay safe myson and let all the things that you see be profitable to you so thatyou return calm to your cell

49 Sitting in your cell my son have constantly the thought ofGod in your heart and his fear shall encircle you

50 For the fear of God drives out from the soul all sin corrup-tion and transgression

51 The one who has obtained the fear of God has obtained allgrace The one who has the fear of God has [G] treasuries filledwith all good things For the fear of God delivers the person fromsin and it is in the fear of God that everyone turns away from evil

52 Sitting in your cell keep the judgement before you and per-form the things of life Gird yourself about your loins with theteaching73 and you shall trample upon your bruised enemies

53 Do not be undisciplined my son but fear God and keep hiscommandments74

54 My son do not be the slave of your cowardice75 for humanglory Guard yourself against vainglory or else God shall scatteryour bones76

[F] Naples National Library IB9 fo 52v (p 4)[G] Naples National Library IB9 fo 53r (p 5)

71 Literally lsquomountainrsquo a word which designates a monastery or a monas-tic settlement

72 Literally lsquohold your heartrsquo73 Cf Eph 61474 Eccles 121375 Literally lsquoof his cowardicefearrsquo The Qasr el-Wizz fragment has lsquoof his

desire and his fearrsquo The Sahidic text is perhaps corrupted at this point theGreek reads μὴ γίνου δοῦλος τοῦ θελήματος σου ἕνεκα δόξης ἀνθρωπίνης

76 Cf Ps 526 Ezek 65

667THE SERMO ASCETICUS

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55 Do your entire work for God77 for God is not unjust to re-ward you according to your work78

56 Cleanse your heart my son so that God listens to youimmediately

56a Present yourself approved to God79

57 Do not restrain yourself and strive day after day and do notbe negligent so that your time does not cease from you and youcurse the day you were born

58 I bid you my son [H] do not walk with a person fromwhom you will not profit so that you do not fall upon your faceDo not walk with an angry person80 Do not befriend a slandererDo not walk with a drunkard Do not befriend an irascible personDo not walk with a garrulous person so that you become meekfor the meek will inherit the earth81 Do not befriend a hasty per-son Do not walk with a person who is friend with a woman or achild nor be friends with a woman Do not walk with someoneyounger than you so that you are not confused and do notgo backwards

59 If you make a friend let him be a believer a personwhose work surpasses yours a God-loving person a personwho does not look at the things of this world for it is thethings of this world that separate the person from God Do notbe friends with a person on account of the things of this worldfor it is the things of this world that separate the personfrom God

60 Rather be friends with a God-loving pauper a humble pau-per a hospitable pauper a pauper girded with the fear of God apauper who carries the cross a pauper who gives heed to God andhas a guard on his mouth82

61 My son befriend [I] everyone who fears God and keeps hiscommandments83

[H] Naples National Library IB9 fo 53v (p 6)[I] Naples National Library IB9 fo 54r (p 7)

77 Cf Col 32378 Following the Qasr el-Wizz fragment codex MONBON has lsquoyour heartrsquo

Cf Heb 61079 2 Tim 21580 Cf Prov 222481 Matt 5582 Cf Ps 140383 Cf Eccles 1213

ALIN SUCIU668

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62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

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67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

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67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

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70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

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73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

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Page 19: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

from which derive the other versions according to the followingstemma

My philological argument remains to be re-evaluated once weunderstand better the fourth-century social and historical contextin which ascetics like Stephen the Theban wrote Nevertheless itis perhaps time to challenge the conventional view according towhich most if not all monastic literary productions of the periodwere written in Greek Thus even in cases such as the Lives ofPachomius or the letters of Antony which were at least originallyaddressed to audiences that spoke Coptic scholars have preferredto postulate Greek originals50 This position primarily rests onthe assumption that during the fourth century and later nativeEgyptian monks were not capable of writing texts charged with aspecific theological vocabulary One may recall for example thatFrancois Halkin spoke about lsquolrsquoimpuissance nativersquo that preventedCoptic-speaking Pachomian monks from composing narrativesabout the founder of the Koinonia51 According to Halkin it was

50 On the problem of the original language of the Lives of Pachomius see PRousseau Ascetics Authority and the Church in the Age of Jerome and Cassian(Oxford Historical Monographs Oxford Oxford University Press 1978) pp245ndash7 For the Letters of Antony see P Luisier lsquoAutour drsquoun livre recent etdes lettres de S Antoinersquo Orientalia Christiana Periodica 61 (1995) pp 201ndash13 who argues in favour of a Greek original

51 F Halkin Sancti Pachomii Vitae Graecae (Subsidia hagiographica 19Brussels Societe des Bollandistes 1932) p 103

ALIN SUCIU646

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rather the Hellenist monks who put together the first Lives ofPachomius which were only later translated into Coptic

On the other hand if we favour the pre-eminence of Greekoriginals for Egyptian ascetic writings it is hard to explain the ap-pearance of such a prolific author as Shenoute of Atripe who ob-viously wrote Coptic52 It is likely that Shenoute did not appearin a vacuum but other authors who used Coptic as a literary lan-guage must have preceded him For his part Tito Orlandi hasargued that one such author who wrote Coptic was the MiddleEgyptian ascetic Paul of Tamma53 It is thus possible to imaginethat Shenoute sprang up in a historical context in whichPachomius Paul of Tamma and Stephen the Theban had alreadyused Coptic as a literary vehicle In this case Stephen theTheban could rightly be considered as one of the early authors ofCoptic literature

EDITION OF THE SAHIDIC TEXT OF THE SERMOASCETICUS

The following edition is semi-diplomatic However the supra-lineation system does not reproduce that of the manuscript beingstandardized by the editor In the translation the paragraphs fol-low the numbering system established by Sauget in his edition ofthe Arabic version of the Sermo asceticus which was subsequentlyadopted by des Places for the Greek text and by Garitte forthe Georgian

52 Enzo Lucchesi for example believes that Shenoute also wrote at leastsome of his texts in Greek something which cannot be completely ruled outsee his article lsquoChenoute a-t-il ecrit en grecrsquo in Melanges AntoineGuillaumont Contributions a lrsquoetude des christianismes orientaux (CahiersdrsquoOrientalisme 20 Geneva Patrick Cramer 1988) pp 201ndash10

53 Orlandi Paolo di Tamma See also Luisier lsquoPaul de Tammarsquo p 267who agrees that Paul of Tammarsquos De cella may have been written in Copticalthough he leaves the question open For arguments concerning the fact thatPaul wrote in Coptic see A Suciu lsquoSitting in the Cell The LiteraryDevelopment of an Ascetic Praxis in Paul of Tammarsquos Writings With anEdition of Some Hitherto Unknown Fragments of De Cellarsquo JTS NS 68(2017) pp 141ndash71 at 159ndash60

647THE SERMO ASCETICUS

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BnF Copte 1321 fo 87r thorn BnF Copte 1332 frag 42Cv

unknown number of lines missing unknown number of lines missing[ ] [ [[ ]ⲧⲃ[ ⲙ [[ ] ⲁⲩⲱ [ⲙ] ⲁⲩⲱ [ⲡⲇⲓⲁ]ⲡⲉⲣϯⲧⲱⲛ ϩⲛ ⲃⲟⲗⲟ [ⲥ ⲛⲁϣϭⲙ]ⲗ ⲁⲁⲩ ⲛϩⲱⲃ- ϭⲟⲙ ⲉⲣ [ⲟⲕ ⲁⲛ][ⲙ]ⲡ ⲉⲣϣⲱⲡⲉ ϣⲱⲡⲉ [ⲉⲕⲙⲟⲧⲛ][ⲉ]ⲕⲟ ⲛⲛⲁϣⲧ ⲉⲕⲑⲃⲃⲓⲏ [ⲩ ⲉ][ϫ]ⲉ ⲛⲅⲙⲟⲩ ϩⲁ ⲣⲱⲙⲉ ⲛ[ⲓⲙ-][ⲑ]ⲏ ⲙⲡⲉⲕⲟⲩⲟ ϭⲱϣⲧ ⲉ[ⲡⲉⲕ][ⲉⲓϣ]- ⲥⲁϩ ⲛⲑⲉ [ⲁϥ][ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲱ ⲙⲟⲟϣ[ⲉ ϩⲛ][ⲡⲁϣ]ⲏⲣⲉ ⲉⲕⲟ ⲑⲃⲃⲓⲟ [ⲉϥⲕⲱ][ ] ⲙ ⲛⲁⲛ ⲛ [ⲟⲩⲥⲙⲟⲧ]

unknown number of lines missing ϫⲉⲕ[ⲁⲥ[ ] [ ϣⲱ [ⲡⲉ[ ⲡⲱ]ⲧ ⲛⲧⲉ [ⲩⲛⲟⲩ] ⲟ [ⲛⲛⲁⲓ] ⲧⲏⲣⲟⲩ [] ⲡ [[ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲙ unknown number of lines missing[ ]ϥ ⲱ ⲡⲁ

[ϣⲏⲣ]ⲉ ⲁⲗ[ⲗⲁ ϣ]ⲱⲡⲉ ⲛ

[ⲣⲙⲣ]ⲁϣ ϫⲉ ⲛ[ⲣⲙⲣ]ⲁϣ ⲛⲉⲧ

[ⲛⲁⲕ]ⲗⲏⲣⲟⲛⲟ[ⲙⲉⲓ ⲙ]ⲡⲕⲁϩ

margin

ALIN SUCIU648

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BnF Copte 1321 fo 87v thorn BnF Copte 1332 frag 42Cr

unknown number of lines missing unknown number of lines missing[ ] [ ] [[ ]- [ ]-[ϭⲱϣⲧ ⲉⲓ]ⲏⲥⲁⲓⲁⲥ ϭⲱϣⲧ ⲉⲡ[ⲧⲉ][ⲉϥⲱ]ϣ ⲉⲃⲟⲗ ⲉϥ ⲗⲱⲛⲏⲥ ⲡⲁ[ϣⲏ][ϫⲱ] ⲙⲙⲟⲥ ϫⲉ ⲉⲣⲉ ⲣⲉ ⲉⲁⲡⲛⲟⲩⲧ [ⲉ][ⲧⲛ]ⲇ ⲓⲕⲁⲓeuroⲟⲥⲩ ⲧⲙⲁⲓⲟϥ ⲉⲧ ⲃ [ⲉ][ⲛⲏ] ⲧⲏⲣⲥ ⲟ ⲛⲑⲉ ⲡⲉϥⲑⲃⲃⲓⲟ[ⲛⲛⲉ]ⲓⲧⲟⲉⲓⲥ ⲛϣ ⲙⲟⲟϣⲉ ϩⲛⲟⲩ

[ⲣⲱ ⲙ]ⲡⲉⲕⲉⲙ ϩⲏⲕⲉ ⲡⲁϣ [ⲏⲣⲉ][ⲧⲟ ⲉⲃⲟ]ⲗ- ϫⲉϣⲁⲣ [ⲉⲧⲙⲛⲧ][ⲁⲩⲱ ⲡⲉ]ⲛϫⲟⲉⲓeuroⲥ ϩⲏⲕⲉ [ⲑⲃⲃⲓⲉ ⲡ][ⲁϥϯⲥⲃ]ⲱ ⲛⲛⲉ ⲣⲱⲙⲉ [-][ⲧⲟⲩⲏϩ] ⲛⲥⲱϥ ⲙⲡⲉⲣ[ ][ϫⲉ ⲉⲧⲉⲧ]ⲛϣⲁⲛ [[ⲉⲣ ϩⲱⲃ ⲛ]ⲓⲙ ⲛ unknown number of lines missing[ⲧⲁⲩⲟⲩⲉϩ]ⲥ ⲁ ϩⲛ ⲉ [ ] ϫ ⲉ[[ⲙⲙⲟⲟⲩ ⲛⲏⲧ]ⲛ [ ]ⲛⲉⲧϣ[

unknown number of lines missing ⲕⲁⲧⲁ ⲧ[ⲉⲛⲧⲟ][ ] ⲛ ⲗⲏ ⲙⲡ[ⲉⲭⲥ][ ] ⲛ ⲧⲁⲣⲉⲕ[ⲥⲉⲣⲃⲉ ⲉⲡ][ ]ⲛⲉ ⲛⲟⲩⲧⲉ [ⲁⲩⲱ ⲡ]

ⲛⲟⲩⲧⲉ [ⲛⲁⲕ-ⲥⲉⲣⲃⲉ ⲉⲡ[ⲛⲟⲩⲧⲉ]ⲛϥϩⲗⲟ [ϭⲛⲅⲥⲟ[ⲟⲩⲛ ⲙⲡⲉϥ]ⲟⲩⲱ[ϣ

margin

649THE SERMO ASCETICUS

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Venice Marciana 192 fo 99r

[ⲁ]ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ϭⲱϣⲧ ϩⲏⲧϥϣⲱⲡⲉ ⲛⲑⲉ ⲛ ⲛⲟⲩⲙⲟⲧⲛⲉⲥⲛⲉⲓⲥⲁϩ ⲛⲛⲉⲉⲃ ⲡⲁϣⲏⲣⲉ ⲧⲁⲁⲕ

ⲉⲧⲉ ⲣϩⲙⲙⲉ ⲙ ⲉⲡⲛⲟⲩⲧⲉ ϩⲛⲡⲉⲩϫⲟⲓ ⲉⲕ 5 ⲧⲉⲕϭⲟⲙ ⲧⲏⲣⲥ ϭⲱϣⲧ ⲉⲃⲟⲗ ⲧⲁⲣⲉϥⲙⲓϣⲉ ⲉϩ

ϩⲏⲧϥ ⲙⲡⲧⲏⲩ ⲣⲁⲓ ⲉϫⲱⲕ ⲛϥϫⲉ ⲉϥⲛⲏⲩ ⲛⲁⲕ ⲥⲕⲉⲡⲁⲍⲉ ⲙ

ϩⲛⲁϣ ⲛⲥⲁ- ⲙⲟⲕ ⲛϥϯⲏ ⲛϥⲉⲓ ⲛⲧⲏⲩ ⲛ 10 ϭⲟⲙ ⲛⲁⲕ ⲛϥⲛⲟⲩⲃⲉ ⲏ ⲛϥ ⲙⲓϣⲉ ⲙⲛⲛⲉⲧ

ⲉⲓ ⲛⲧⲏⲩ ⲛϩⲉ ⲙⲓϣⲉ ⲛⲙⲙⲁⲕⲃⲱⲱⲛ- ϫⲉ ⲁϫⲉⲛ ⲡⲛⲟⲩⲧⲉ

ϣⲱⲡⲉ ⲉⲕϫⲟⲟⲣ ⲛⲅⲛⲁⲉϣϭⲙ

ϩⲙⲡⲡⲟⲗⲩ 15 ϭⲟⲙ ⲁⲛ ⲉⲉⲣⲗⲁ

ⲙⲟⲥ ⲛⲅⲱϣ ⲁⲩ ⲁⲗⲗⲁⲉⲃⲟⲗ ϫⲉ ⲧⲱ ⲉⲣϣⲁⲛⲡⲣⲱⲙⲉ

ⲟⲩⲛⲅ ⲡⲧⲏⲩ ⲧⲱⲃϩ ⲙⲡⲛⲟⲩ

ⲛⲉⲙϩⲓⲧ ⲛⲅ ⲧⲉ ϣⲁⲣⲉⲡ

ⲉⲓ ⲡⲧⲟⲩⲣⲏⲥ 20 ⲛⲟⲩⲧⲉ ϯ ϭⲟⲙ

ⲛⲅⲛⲓⲃⲉ ⲉϩⲟⲩⲛ ⲛⲁϥ ⲛϥⲣⲟⲉⲓⲥϩⲙⲡⲁⲕⲩⲡⲟⲥ ⲉⲣⲟϥ ⲛϥⲙⲁϩϥⲛⲧⲉⲛⲁϩⲏⲛⲉ ⲛⲥⲟⲫⲓⲁ ϩⲓϯ ⲙⲡⲉⲩⲥⲧⲟⲓ- ⲙⲛⲧⲣⲉⲙⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 25 ϩⲏⲧ ⲛϥϫⲓ

ⲧⲉⲕⲣⲓ ⲡⲁ ⲙⲟⲉⲓⲧ ϩⲏⲧϥ

ϣⲏⲣⲉ ⲙⲡⲉⲣ ⲉϩⲟⲩⲛ ⲉⲡⲉϥ

ϣⲱⲡⲉ ⲛⲑⲉ ⲛ ϣⲟϫⲛⲉ-ⲛⲓⲕⲣⲓⲧⲏⲥ- ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲉⲣϩⲓⲥⲉ ⲉⲧⲱ 30 ⲧⲉⲕⲣⲓ ⲙⲡⲣⲃϩ ⲁⲩⲱ ⲥⲉⲛⲁ ϣⲱⲡⲉ ⲉⲕ

ⲥⲱⲧⲙ ⲉⲣⲟⲕ ⲥⲟⲣⲙ ⲉⲃⲟⲗ-ⲉⲕϩⲛⲟⲩϩⲓⲥⲉ ⲛⲏⲫⲉ ⲙⲙⲟⲕ

ALIN SUCIU650

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Venice Marciana 192 fo 99v

ϫⲉ ⲉⲕϩⲙⲟⲟⲥ ⲙⲁⲩⲁⲁⲕ ϫⲉ ⲡ

ⲛⲁϣ ⲛϩⲉ ⲙⲡⲣ ⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲉⲣ ⲑⲉ ⲛⲛⲓⲧⲃⲛⲏ ⲛⲛⲉltⲧgtⲧⲙⲁ

ⲉⲧϫⲱⲣⲙ ⲛ ⲓⲟ ⲙⲙⲟⲟⲩ ⲙⲁⲩ

ⲥⲁⲡⲣⲱⲙⲉ ⲁⲗ 5 ⲁⲁⲩ-ⲗⲁ ⲁⲣⲓⲡⲣⲱⲙⲉ ϣⲁϥϭⲱϣⲧ ⲇⲉ

ⲛⲧⲟϥ ⲉⲧϫⲱ ⲛⲧⲟϥ ⲉϫⲙⲣⲉⲙ ⲛⲥⲁⲡⲧⲃ ⲡⲉϣⲗⲏⲗ ⲛ

ⲛⲏ- ⲛⲉⲧⲑⲃⲃ ⲓⲏⲩ-ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ⲕⲁ ⲟⲩ ⲧⲉⲕⲣⲓ ⲙⲡⲣ

ⲣⲟⲉⲓⲥ ⲛⲧⲟⲟⲧⲕ ⲕⲁ ⲗⲁⲁⲩ ⲙⲙⲣ

ⲙⲡⲉⲣⲕⲁ ⲡⲥⲱ ⲣⲉ ⲛⲧⲟⲟⲧⲕ ⲙⲁ ϩⲛⲧⲣⲓ ⲉⲣⲉ ϩⲱ ⲉⲡⲉϩⲟⲟⲩ

ⲡⲉⲕϩⲏⲧ ϩⲛ 15 ⲡⲉϩⲟⲟⲩ ⲉⲛⲉϥ

ⲕⲏⲙⲉ- ϩⲃⲏⲩⲉ ⲧⲁⲣⲉⲕⲁⲗⲗⲁ ⲉⲣ ⲡⲉⲕⲥⲱ ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲙⲁ ⲛⲉⲣⲡⲉ ⲙⲡ ⲡⲛⲟⲃⲉ ⲛⲧⲟϥ

ⲛⲟⲩⲧⲉ ⲛⲅⲉⲣϫ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉ

ⲛⲉⲕⲙⲉⲉⲩⲉ 20 ⲣⲟϥ ⲉⲧⲙⲁⲁϥ-ⲧⲁⲣⲉⲕϫⲡⲟ ⲛⲁⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲙⲉⲉⲩⲉ ⲉⲧⲥ ⲧⲉⲕⲣⲓ ⲡⲣⲟⲥⲙⲟⲛⲧ - ⲕⲁⲣⲧⲏⲣⲉⲓ ⲉ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲛⲉⲕϣⲗⲏⲗ

ⲧⲉⲕⲣⲓ ⲙⲡⲉⲣ 25 ⲙⲛⲛⲉⲕⲛⲏⲥⲕⲁ ⲡⲉⲕϩⲏⲧ ⲉ ⲧⲓⲁ ⲙⲛⲡⲁϫⲓⲥⲉ ⲛⲧⲟⲟⲧⲕ ⲅⲱⲛ ⲙⲡⲉⲕⲟⲩⲇⲉ ⲙⲡⲉⲣ ϩⲏⲧ ⲧⲁⲣⲉⲕϫⲁⲥⲧⲕ ϭⲱ ϩⲛⲛⲁⲡⲧⲃ

ϩⲙⲡϣⲟϫ 30 ⲃⲟ ⲙⲡϩⲏⲧⲛⲉ ⲙⲡⲉⲕ ϫⲉ ⲁϫⲉⲛ ϯⲣⲏ

ϩⲏⲧ ⲟⲩⲇⲉ ⲛⲏ ⲙⲛⲡⲧⲃⲃⲟ

ⲙⲡⲣⲧⲙⲁⲓⲟⲕ

651THE SERMO ASCETICUS

Dow

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ⲙⲉⲛⲗⲁⲁⲩ ⲛⲁ ⲛⲟⲩⲧⲉ ϫⲡⲟϥ

ⲛⲁⲩ ⲉⲡⲛⲟⲩⲧⲉ- ⲛⲁⲕ ⲛⲣⲙⲛⲏⲓeuroⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲧⲁⲣⲉϥϫⲣⲟ ⲉⲙ

ⲧⲉⲕⲣⲓ ⲛⲧⲉ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ

ⲟⲩⲥⲟⲛ ⲉⲛ ϩⲉⲛ 5 ⲉⲧϯ ⲛⲙⲙⲁⲕϣⲁϫⲉ ⲉϩⲟⲩⲛ ϫⲉ ⲡⲣⲣⲟ ⲛⲙⲡⲁ

ⲛⲁⲕ ⲙⲡⲉⲣⲕⲁ ⲑⲟⲥ ⲡⲉ ⲡⲙⲉⲉⲩⲉ

ⲡⲉⲕϩⲏⲧ ϩⲓⲱ ⲙⲡⲛⲟⲩⲧⲉ ⲉⲧⲉⲟⲩ ⲧⲁⲣⲉⲕϭⲱ ⲡⲗⲟⲅⲓⲥⲙⲟⲥ ⲡⲉⲉⲕⲙⲟⲧⲛ ⲛⲧⲉ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲡⲉⲕϩⲏⲧ ϭⲱ ⲧⲉⲕⲣⲓ ϯ ⲉϩⲟⲩⲛ

ⲉϥⲥϭⲣⲁϩⲧ ϫⲉ ⲉϩⲣⲁⲕ ⲧⲁⲣⲉⲕⲛⲁϣⲉ ⲙⲙⲉⲉⲩⲉ ϫⲓ ⲙⲡⲉϩⲙⲟⲧⲛⲧⲣⲓ- ⲛⲧⲣⲓ ϫⲉ ⲟⲩⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧ 15 ⲧⲉⲧⲣⲓ ⲛⲟⲩϩ

ⲣⲓ ⲕⲁ ⲟⲩⲙⲉ ⲙⲟⲧ-ⲗⲉⲧⲁ ϩⲛⲣⲱⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲉⲕϣⲁⲛⲕⲁ ⲣⲓ ⲙⲡⲣⲧⲥⲁⲣⲱⲕ ⲉⲃⲟⲗ ⲕⲁ ⲃⲟⲕ ⲉⲥⲱϣⲙⲟⲩⲣⲟⲉⲓⲥ ⲛⲧⲟ 20 ⲛⲥⲁⲣⲱⲙⲉⲟⲧⲕ ϫⲛⲛⲉⲩⲥ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣ

ⲁ ⲣⲙⲉⲕ ⲉⲃⲟⲗ ⲕⲁ ⲡⲣⲱⲙⲉ ⲉ

ⲧⲁⲣⲉⲕϭⲱ ϩⲛ ϭⲱϣⲧ ϩⲏⲧⲕ ⲛⲁⲡⲧⲃⲃⲟ ⲛⲧⲉ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣⲡⲉⲡⲛⲁ ⲉⲧⲟⲩ 25 ϭⲱϣⲧ ⲛⲥⲁ

ⲁⲁⲃ ⲉⲣϣⲃⲏⲣ ⲣⲱⲙⲉ ⲧⲁⲣⲉⲕⲉⲣⲟⲕ- ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲉⲧⲃⲉ ⲧⲉⲛ

ⲧⲉⲕⲣⲓ ⲡⲱⲧ ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ

ⲛⲥⲁⲡⲙⲉⲉⲩⲉ 30 ⲧⲉ ϥⲓ ϩⲁⲛⲉⲧⲉⲧⲟⲩⲁⲁⲃ ⲁⲩⲱ ⲛⲏⲩ ⲉϫⲱⲕ-ⲡⲙⲉⲉⲩⲉ ⲙⲡ ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ

ALIN SUCIU652

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ⲉⲣ ⲟⲩⲕⲩⲣⲓⲁⲕⲏ ⲡⲥⲱⲧⲙ ⲛⲛⲉⲕϩⲁϩⲧⲏⲕ ϥⲓ ⲙⲁⲁϫⲉ-ϩⲁⲣⲟϥ ⲉⲧⲃⲉ ⲧⲉⲛ ϣⲱⲡⲉ ⲉⲕⲧⲁⲛ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ϩⲏⲩ ⲡⲁϣⲏ

ⲧⲉ- 5 ⲣⲉ ⲉⲕϣⲁⲛ

ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ

ⲉⲓ ⲉⲡⲧⲟⲟⲩ ⲉⲕ ⲙⲁⲣⲟⲩⲉⲣϩⲏⲩ

ϩⲓⲱⲱϥ ϥⲓ ϩⲁ ⲛⲁⲕ ⲧⲁⲣⲉⲕⲣⲟϥ ϣⲁⲛⲧⲉϥ ⲃⲱⲕ ⲉⲧⲉⲕⲣⲓ

ϭⲉⲛ ⲟⲩⲣⲓ ⲉⲧⲃⲉ 10 ⲉⲕⲙⲟⲧⲛ -ⲧⲉⲛⲧⲟⲗⲏ ⲙⲡ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲛⲟⲩⲧⲉ ⲁⲩⲱ ⲣⲓ ⲡⲁϣⲏⲣⲉⲡⲉⲧⲡⲏϩ ϣⲁ ⲕⲁ ⲡⲙⲉⲉⲩⲉ ⲙⲡⲣⲟⲕ ⲕⲁⲧⲁ ⲧⲉⲕ ⲛⲟⲩⲧⲉ ϩⲙⲡⲉⲕ

ϭⲟⲙ ⲁⲣⲓϥ ϫⲉ ⲛ 15 ϩⲏⲧ ⲛⲛⲁⲩ ⲛⲓⲙ

ⲧⲟⲕ ϩⲱⲱⲕ ⲉⲕ ⲛⲧⲉⲧⲉϥϩⲟⲧⲉϣⲁⲛⲃⲱⲕ ⲉⲩ ⲕⲱⲧⲉ ⲉⲣⲟⲕ-ⲧⲟⲟⲩ ⲕⲛⲁⲟⲩ ϫⲉ ϣⲁⲣⲉⲑⲟⲧⲉ

ⲱϣ ⲉⲧⲣⲉⲩϯ ⲧⲟ ⲙⲡⲛⲟⲩⲧⲉⲟⲧⲟⲩ ⲛⲙⲙⲁⲕ 20 ⲛⲟⲩϫⲉ ⲉⲃⲟⲗ ϩⲛ

ⲧⲉⲛⲧⲟⲗⲏ ⲅⲁⲣ ⲧⲉⲯⲩⲭⲏ ⲛⲛⲟ

ⲙⲡⲛⲟⲩⲧⲉ ⲧⲉ ⲃⲉ ⲛⲓⲙ ϩⲓⲧⲁⲧⲁⲓ ⲛⲁⲓeuroⲛⲉ ⲛⲉϩ ⲕⲟ ⲛⲓⲙ ϩⲓⲁⲛⲟⲃⲏⲩⲉ ⲛⲧⲣⲓ ⲡⲁ ⲙⲓⲁ ⲛⲓⲙ-ϣⲏⲣⲉ- 25 ⲡⲉⲛⲧⲁϥϫⲡⲟ

ⲉⲕⲛⲏⲩ ⲉⲃⲟⲗ ⲛⲁϥ ⲛⲑⲟⲧⲉ

ϩⲛⲧⲣⲓ ⲕⲁ ⲡⲉⲕ ⲙⲡⲛⲟⲩⲧⲉϩⲏⲧ ⲙⲙⲟⲕ ϫⲛ ⲁϥϫⲡⲟ ⲛⲁϥ ⲛⲛⲉⲕⲉⲛ ⲡϫⲟⲓ ⲭⲁⲣⲓⲥⲙⲁ ⲛⲓⲙ-ⲉⲃⲟⲗ ⲉϥⲟⲡⲧ ⲛⲅ 30 ⲡⲉⲧⲉⲟⲩⲉⲛⲧⲁ ϥϣⲟⲩⲟϥ ⲛⲅⲙⲟⲟ ⲙⲙⲁⲩ ⲛⲑⲟⲧⲉ

ϣⲉ ⲉⲧⲃⲉ ⲡⲛⲁⲩ ⲙⲡⲛⲟⲩⲧⲉ ⲟⲩⲛⲛⲛⲉⲕⲃⲁⲗ ⲙⲛ ⲧⲁϥ ⲙⲙⲁⲩ ⲛ

653THE SERMO ASCETICUS

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Col A 33ndash4 ⲛⲧⲉϥϩⲟⲧⲉ] ⲙⲡⲉϥⲟⲩⲱϣ ⲙⲛⲧⲉϥϩⲟⲧⲉ B (the Qasr el-Wizz fragment) k Col B 14 ⲡⲉⲕϩⲏⲧ] ⲡⲉⲕϩⲱⲃ B k

ⲉϩⲉⲛⲁϩⲱⲱⲣ ⲙ ⲙⲛⲧⲣⲱⲙⲉ-ⲉⲩⲙⲉϩ ⲛⲁⲅⲁ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉⲡⲉⲟⲑⲟⲛ ⲛⲓⲙ ϫⲉ ⲟⲩ ⲉⲧϣⲟⲩϣⲁⲣⲉⲑⲟⲧⲉ ⲙⲡ ⲉⲓⲧ ϫⲛⲛⲉⲡⲛⲟⲩⲧⲉ ⲧⲟⲩϫⲉ 5 ⲛⲟⲩⲧⲉ ϫⲉⲉⲣⲉⲡⲣⲱⲙⲉ ⲉⲡ ⲛⲉⲕⲕⲉⲉⲥ ⲉⲃⲟⲗⲛⲟⲃⲉ- ⲡⲉⲕϩⲱⲃ ⲧⲏⲣϥⲁⲩⲱ ϩⲛⲑⲟⲧⲉ ⲁⲣⲓϥ ⲉⲧⲃⲉ ⲡⲙⲡⲛⲟⲩⲧⲉ ⲉⲣⲉ ⲛⲟⲩⲧⲉ-ⲟⲩⲟⲛ ⲛⲓⲙ ⲣⲓ 10 ⲛⲛⲟⲩⲁⲇⲓⲕⲟⲥ ⲅⲁⲣⲕⲉ ⲙⲙⲟⲟⲩ ⲉⲃⲟⲗ ⲁⲛ ⲡⲉ ⲡⲛⲟⲩⲧⲉⲉⲙⲡⲉⲑⲟⲟⲩ- ⲉⲧⲱⲱⲃⲉ ⲛⲁⲕⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ ⲕⲁⲧⲁ ⲡⲉⲕϩⲱⲃ-ⲣⲓ ⲕⲁ ⲧⲉⲕⲣⲓ ⲧⲃⲃⲉ ⲡⲉⲕϩⲏⲧⲥⲓⲥ ⲙⲡⲉⲕⲉⲙ 15 ⲡⲁϣⲏⲣⲉ ⲧⲁⲧⲟ ⲉⲃⲟⲗ ⲛⲅⲉⲣ ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱⲛⲉϩⲃⲏⲩⲉ ⲙ ⲧⲙ ⲉⲣⲟⲕ ϩⲛⲟⲩⲡⲱⲛϩ ⲙⲟⲣⲕ ϭⲉⲡⲏ-ⲛⲧⲉⲥⲃⲱ ⲉϫⲛ ⲧⲁϩⲟⲕ ⲉⲣⲁⲧⲕⲧⲉⲕϯⲡⲉ- 20 ⲛⲟⲩⲥⲱⲧⲡ ⲙⲡⲁⲩⲱ ⲉⲕⲉϩⲱⲙ ⲉ ⲛⲟⲩⲧⲉ-ϫⲛⲛⲉⲕϫⲓϫⲉ ⲙⲡⲉⲣⲕⲁⲧⲉⲭⲉϫⲉⲉⲩⲉ ⲉⲩⲟⲩ ⲙⲙⲟⲕ ⲙⲁⲩⲁⲱϣϥ - ⲁⲕ ⲛⲅϯ ⲛⲟⲩⲙⲡⲉⲣϣⲱⲡⲉ 25 ϩⲟⲟⲩ ⲛⲥⲁⲟⲩϩⲟⲛⲁⲧⲥⲃⲱ ⲡⲁ ⲟⲩ ⲛⲅϣⲱⲡⲉϣⲏⲣⲉ ⲁⲗⲗⲁ ⲛⲁⲙⲉⲗⲏⲥ ⲛⲧⲉⲁⲣⲓϩⲟⲧⲉ ϩⲏⲧϥ ⲡⲉⲕⲟⲩⲟⲉⲓϣⲙⲡⲛⲟⲩⲧⲉ ⲛⲅ ⲟⲩⲱ ⲛⲧⲟⲟⲧⲕ ϩⲁⲣⲉϩ ⲉⲛⲉϥⲉⲛ 30 ⲛⲅⲥⲟⲩⲉⲣ ⲡⲉϩⲟⲧⲟⲗⲏ- ⲟⲩ ⲛⲧⲁⲩϫⲡⲁϣⲏⲣⲉ ⲙⲡⲉⲣⲣ ⲡⲟⲕ-ϩⲙϩⲁⲗ ⲛⲧⲉϥ ϯϩⲱⲛ ⲉⲧⲟⲟⲧⲕϩⲟⲧⲉ ϩⲛⲟⲩⲉⲟⲟⲩ ⲡⲁϣⲏⲣⲉ ϫⲉ ⲙ

ALIN SUCIU654

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ⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲡⲓⲥⲧⲟⲥ ⲟⲩⲣⲱⲙⲉ ⲛⲅⲛⲁϯ ⲣⲱⲙⲉ ⲉⲣⲉⲡⲉϥ

ϩⲏⲩ ⲉⲣⲟϥ ⲁⲛ ϩⲱⲃ ϫⲟⲥⲉ ⲉ

ϫⲛⲛⲉⲕⲉⲓ ⲉ ⲡⲱⲕ ⲟⲩⲣⲱϫⲙⲡⲉⲕϩⲟ- 5 ⲙⲉ ⲙⲙⲁⲓⲛⲟⲩ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲧⲉ ⲟⲩⲣⲱⲙⲉ

ⲟⲩⲣⲉϥϭⲱⲛⲧ ⲛϥϭⲱϣⲧ ⲁⲛ ⲉ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲛⲁⲡⲉⲓⲙⲁ ϫⲉ

ⲣⲉϥⲕⲁⲧⲁⲗⲁ ⲛⲁⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲗⲉⲓ- 10 ⲡⲱⲣϫ ⲙⲡⲣⲱⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉ-ⲟⲩⲣⲉϥϯϩⲉ ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲣⲱⲙⲉ ⲉⲧⲃⲉ ⲛⲁ

ⲣⲉϥⲕⲱϩ ⲡⲉⲓⲙⲁ ϫⲉ ⲛⲁ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ 15 ⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲟⲩϩⲁϩ ⲛϣⲁϫⲉ ⲡⲱⲣϫ ⲙⲡⲣⲱⲧⲁⲣⲉⲕϣⲱⲡⲉ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉⲉⲕⲟ ⲛⲣⲙⲣⲁϣ ⲁⲣⲓϣⲃⲏⲣ ⲛⲧⲟϥ

ϫⲉ ⲛⲣⲙⲣⲁϣ ⲉⲩϩⲏⲕⲉ ⲙⲙⲁⲓⲛⲉⲧⲛⲁⲕⲗⲏⲣⲟ 20 ⲛⲟⲩⲧⲉ-ⲛⲟⲙⲉⲓ ⲙⲡⲕⲁϩ ⲟⲩϩⲏⲕⲉ ⲉϥⲑⲃ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲃⲓⲏⲩ-ϣⲧⲉⲣⲧⲓⲣ ⲟⲩϩⲏⲕⲉ ⲉⲙⲙⲁⲓ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ϣⲙⲙⲟ-ⲟⲩⲣⲱⲙⲉ ⲉϥⲟ ⲛ 25 ⲟⲩϩⲏⲕⲉ ⲉϥϩⲏⲕ

ϣⲃⲏⲣ ⲉⲩⲥϩⲓⲙⲉ ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ ϩⲛⲑⲟⲧⲉ ⲙⲡ

ⲟⲩⲇⲉ ⲙⲡⲉⲣⲕⲁ ⲛⲟⲩⲧⲉ-ⲙⲛⲧϣⲃⲏⲣ ⲛⲁⲕ ⲟⲩϩⲏⲕⲉ ⲉϥϥⲉⲓ

ⲙⲛⲟⲩⲥϩⲓⲙⲉ ⲥⲟⲥ -ⲙⲡⲉⲣⲙⲟⲟϣⲉ 30 ⲟⲩϩⲏⲕⲉ ⲉϥϭⲱϣⲧ

ⲙⲛⲟⲩⲕⲟⲩⲓ ⲉⲣⲟⲕ ⲉⲡⲛⲟⲩⲧⲉ ⲉⲟⲩⲛϫⲛⲛⲉⲕⲧⲁϩⲧ ⲟⲩϩⲁⲣⲉϩ ϩⲛⲧⲉϥ

ⲛⲅⲉⲓ ⲉⲡⲁϩⲟⲩ- ⲧⲁⲡⲣⲟ-ⲉⲕϣⲁⲛⲕⲁ ⲟⲩϣ ⲡⲁϣⲏⲣⲉ ⲁⲣⲓϣ

ⲃⲏⲣ ⲛⲁⲕ ⲕⲁⲁϥ 35 ⲃⲏⲣ ⲉⲣⲱⲙⲉ

Col A 26 ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ added later

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ⲛⲓⲙ ⲉϥⲉⲣϩⲟⲧⲉ ⲛⲁϥ ϫⲉ ⲛⲧⲟϥϩⲏⲧϥ ⲙⲡⲛⲟⲩ ⲡⲉⲧⲛⲁⲧⲁϫⲣⲉ

ⲧⲉ ⲁⲩⲱ ⲉϥϩⲁ ⲡⲉⲕϩⲏⲧ ⲛⲁϥ

ⲣⲉϩ ⲉⲛⲉϥⲉⲛ ⲛϥϫⲓ ϩⲗⲟϭⲧⲟⲗⲏ- 5 ⲛⲧⲉⲡⲉϥⲕⲱϩⲧ

ⲙⲡⲉⲣⲕⲁ ⲧⲉⲕ ϣⲱⲡⲉ ⲛϩⲏⲧⲕ ϩⲉⲗⲡⲓⲥ ϩⲛⲣⲱ ⲛϥⲣⲱⲕϩ ⲛⲛⲉⲕⲙⲉ ⲡⲁϣⲏⲣⲉ ⲉⲧ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ-ⲃⲉ ⲧⲙⲟⲧⲛⲉⲥ ⲙ ϭⲱϣⲧ ⲉⲡⲛⲟⲩ

ⲡⲉⲓⲙⲁ ⲧⲁⲣⲉⲕ 10 ⲧⲉ ⲡⲁϣⲏⲣⲉ ⲧⲁϭⲱ ⲉⲕⲟ ⲛⲣⲙϩⲉ- ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱ

ⲛⲉϫ ⲡⲉⲕⲣⲟⲟⲩϣ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲡϫⲟⲉⲓⲥ ⲧⲁ ⲥⲱⲧⲙ ⲛⲥⲁⲡⲛⲟⲩⲣⲉϥϥⲓ ⲣⲟⲟⲩϣ ⲧⲉ ⲡⲁϣⲏⲣⲉϩⲁⲣⲟⲕ- 15 ⲧⲁⲣⲉⲡⲛⲟⲩⲧⲉ

ⲕⲁ ⲧⲉⲕϩⲉⲗⲡⲓⲥ ⲥⲱⲧⲙ ⲉⲣⲟⲕ-ϩⲙⲡⲛⲟⲩⲧⲉ ⲡⲁ ⲡⲱⲧ ⲉϩⲟⲩⲛ ⲉⲣⲟϥϣⲏⲣⲉ ϫⲉ ⲛⲧⲟϥ ⲧⲁⲣⲉϥⲡⲱⲧ

ⲡⲉⲧⲛⲁⲙⲟⲟⲛⲉ ⲉϩⲟⲩⲛ ⲉⲣⲟⲕ ⲛϥⲙⲙⲟⲕ- 20 ⲧⲥⲁⲃⲟⲕ ⲉⲡⲉϥ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ ⲛⲟⲙⲟⲥ ⲛϥⲟⲩⲉⲉⲓⲥ ⲉⲣⲟⲕ ⲛⲉϩ ⲡⲉϥⲥⲟⲟⲩⲛ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁ ⲉⲣⲟⲕ ⲛϥϣⲱ

ⲥⲁⲛⲟⲩϣⲕ ⲡⲉ ⲛⲁⲕ ⲛϫⲁⲩ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲥⲕⲉ 25 ⲙⲟⲉⲓⲧ ⲥⲟⲩⲡⲁⲍⲉ ⲙⲙⲟⲕ ⲧⲉⲛ ⲡⲉⲕϩⲏⲧ ⲉ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲧⲁϫ ϩⲟⲩⲛ ⲉⲣⲟϥ ⲧⲁⲣⲉ ⲡⲉⲕϩⲏⲧ ⲣⲉϥⲙⲟⲟϣⲉ ⲛⲙ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁϫⲓ ⲙⲁⲕ ⲉϥⲥⲟⲩ

ⲙⲟⲉⲓⲧ ϩⲏⲧⲕ 30 ⲧⲱⲛ-ⲕⲁ ⲡⲛⲟⲩⲧⲉ ϣⲱⲡⲉ ⲉⲕⲁϣⲉ

ⲛⲁⲕ ⲛⲃⲟⲏ ⲉⲣⲟϥ ⲛⲧⲉⲩϣⲏ

ⲑⲟⲥ ⲡⲁϣⲏⲣⲉ ⲙⲛⲡⲉϩⲟⲟⲩ ϫⲉ ⲛⲛⲅϯ ⲕⲁⲣⲡⲟⲥ ⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ

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ⲉⲓⲥ ⲉⲣⲟⲕ- ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲥⲁⲛⲟⲩϣⲕ ϩⲙⲡ ϩⲟϫϩⲉϫ ⲧⲁ

ϫⲟⲉⲓⲥ ϫⲉ ⲛⲧⲟϥ ⲣⲉⲕϣⲱⲡⲉ

ⲡⲉⲧⲛⲁϯ ⲛⲁⲕ ϩⲙⲡⲉⲙⲧⲟⲛ-ⲛⲛⲁⲓⲧⲏⲙⲁ 5 ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲙⲡⲉⲕϩⲏⲧ- ϩⲓⲥⲉ ⲧⲁⲣⲉⲕ

ⲉⲕϣⲁⲛⲁⲓⲧⲉⲓ ϣⲱⲡⲉ ϩⲙⲛⲟⲩϩⲱⲃ ⲛⲧⲟ ⲡⲉⲙⲧⲟⲛ ⲁⲩⲱⲟⲧϥ ⲙⲡⲛⲟⲩ ⲛⲛⲉⲕⲙⲉⲥⲧⲉ

ⲧⲉ ⲙⲡⲉⲣⲉⲓ ⲉⲡⲁ 10 ⲟⲩϩⲱⲃ ⲉϥϩⲟ

ϩⲟⲩ ϫⲉϣⲁⲣⲉ ⲥⲉ ϫⲉ ϩⲓⲧⲉⲛ

ⲡⲛⲟⲩⲧⲉ ϫⲉⲛⲧ ϩⲁϩ ⲛϩⲓⲥⲉ ⲉⲣⲉ

ⲡⲣⲱⲙⲉ ⲉⲛⲁⲩ ⲡⲣⲱⲙⲉ ⲛⲁ

ϫⲉ ϥⲛⲁϩⲩⲡⲟ ⲛⲟⲩϩⲙ -ⲙⲓⲛⲉ ⲁⲗⲗⲁ 15 ⲡⲁϣⲏⲣⲉ ⲉⲓϯ ⲥ

ϩⲙⲡⲉⲕϩⲏⲧ ⲃⲱ ⲛⲁⲕ ϩⲛⲛⲉⲧⲏⲣϥ ⲁⲓⲧⲉⲓ ⲁⲩⲱ ϩⲓⲟⲟⲩⲉ ⲙⲡⲱ

ⲕⲛⲁϫⲓ- ⲛⲁϩ ⲉⲓⲧⲁⲗⲟⲡⲁϣⲏⲣⲉ ⲉⲕϩⲙⲟ ⲙⲙⲟⲕ ⲉϩⲣⲁⲓ

ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ 20 ⲉϫⲛⲛⲉϩⲓⲟⲟⲩⲉ

ⲕⲁ ⲧⲡⲩⲗⲏ ⲉⲧ ⲉⲧⲥⲟⲩⲧⲱⲛ-ϭⲏⲩ ⲙⲡⲉⲕⲉⲙ ⲙⲡⲉⲣⲙⲟⲟϣⲉ

ⲧⲟ ⲉⲃⲟⲗ- ϩⲛⲟⲩϭⲱⲱⲙⲉⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲙⲟⲟϣⲉ

ⲧⲉⲕⲣⲓ ⲕⲁ ⲧⲉⲛ 25 ⲛⲧⲟϥ ⲉⲕⲥⲟⲩ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ⲧⲱⲛ ϩⲛϩⲱⲃ

ⲧⲉ ⲛⲧⲟⲟⲧⲕ - ⲛⲓⲙ-ⲉϣⲱⲡⲉ ⲉⲕ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛϣⲁⲛⲟⲩⲱϣ ⲥⲁϭⲓⲛⲉⲣϩⲱⲃ

ⲡⲁϣⲏⲣⲉ ⲕⲛⲁ 30 ⲛⲓⲙ-ϫⲓ ⲥⲃⲱ ⲉⲕ ⲙⲡⲉⲣϣⲱϣ

ϣⲁⲛⲙⲉⲣⲉ ⲥⲱ ⲙⲛⲧⲏⲩ ⲛⲓⲙ-ⲧⲙ ⲕⲛⲁϫⲓ- ϣⲱⲡⲉ ⲛⲧⲟϥ

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ⲉⲕⲧⲁϫⲣⲏⲩ ⲙⲁⲓⲛⲟⲩⲧⲉ ⲧⲏ

ⲉϫⲛⲛⲉⲧⲥⲏϩ ⲣⲟⲩ-ⲁⲩⲱ ⲡⲛⲟⲙⲟⲥ ϫⲓ ϭⲉ ⲛⲁⲕ ⲛⲇⲁⲩ

ⲙⲡⲛⲟⲩⲧⲉ ⲕⲁ ⲉⲓⲇ ⲉϥⲱϣ

ⲁϥ ϩⲙⲡⲉⲕ 5 ⲉⲃⲟⲗ ⲉⲣⲉⲥⲁⲟⲩⲗ

ϩⲏⲧ ⲛⲛⲁⲩ ⲡⲏⲧ ⲛⲥⲱϥⲛⲓⲙ- ϫⲉ ⲁⲛⲅ ⲟⲩⲟⲩϩⲟⲣ

ⲥⲱⲧⲙ ⲇⲁⲇ ⲉϥⲙⲟⲟⲩⲧ ⲁⲩⲱⲉϥⲱϣ ⲉⲃⲟⲗ ⲁⲛⲅ ⲟⲩⲡⲏⲓ ⲛⲟⲩ

ⲉϥϫⲱ ⲙⲙⲟⲥ 10 ⲱⲧ-ϫⲉ ⲛⲥⲁⲃⲏⲗ ϫⲉ ⲛⲁⲓ ϭⲉ ⲧⲏⲣⲟⲩ ⲡⲁ

ⲡⲉⲕⲛⲟⲙⲟⲥϣⲟ ϣⲏⲣⲉ ⲁⲓϫⲟⲟⲩ

ⲟⲡ ⲛⲁⲓ ⲙⲙⲉⲗⲉ ⲉⲧⲃⲉ ⲡⲉⲑⲃⲃⲓⲟ-ⲧⲏ ⲛⲉⲓⲛⲁⲧⲁ ϫⲓ ⲇⲁⲩⲉⲓⲇ ⲛⲁⲕ

ⲕⲟ ⲡⲉ ϩⲙⲡⲁⲑⲃ 15 ⲟⲛ ⲛⲥⲙⲟⲧ ⲉⲣⲉ

ⲃⲓⲟ- ⲛⲉϥϫⲁϫⲉ ⲡⲏⲧ

ⲁⲩⲱ ⲟⲛ ϫⲉ ϯⲛⲁ ⲛⲥⲱϥ ⲉϥⲱϣ

ⲧⲉⲗⲏⲗ ⲉϫⲙ ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ

ⲡⲉⲕϣⲁϫⲉ ⲛⲑⲉ ⲡⲱⲧ ⲛⲥⲁⲛⲁⲙⲡⲉⲛⲧⲁϥϭⲛ 20 ϫⲁϫⲉ ⲛⲧⲁⲧⲁ

ϩⲁϩ ⲛϣⲱⲗ ϩⲟⲟⲩ ⲁⲩⲱ ⲛ

ⲁⲩⲱ ⲙⲁⲣⲉⲡ ⲛⲁⲕⲧⲟⲓ ⲙⲡⲟⲩϣⲁϫⲉ ⲙⲡⲛⲟⲩ ⲱϫⲉⲛ-ⲧⲉ ϩⲗⲟϭ ϩⲛⲧⲉⲕ ⲇⲁⲩⲉⲓⲇ ⲙⲉⲛ ⲥⲱ

ⲧⲁⲡⲣⲟ ⲛⲑⲉ ⲛ 25 ⲙⲁⲧⲓⲕⲟⲥ ⲉϥ

ⲇⲁⲩⲉⲓⲇ ϫⲉ ⲁ ⲙⲓϣⲉ ⲟⲩⲃⲉ ⲛ

ⲛⲉⲕϣⲁϫⲉ ϩ ϫⲓϫⲉⲉⲩⲉ ⲉⲧⲟⲩ

ⲗⲟϭ ϩⲛⲧⲁϣⲟⲩ ⲟⲛϩ ⲉⲃⲟⲗ ⲉϥⲱⲃⲉ ⲉϩⲟⲩⲉ ⲑⲁⲣⲉⲓ ⲙⲡⲛⲟⲩ

ⲉⲟⲩⲉⲃⲓⲱ ϩⲛ 30 ⲧⲉ ⲉϥⲙⲓϣⲉ ⲉ

ⲣⲱⲓ- ϫⲱϥ ⲉⲧⲃⲉ ⲧⲉϥ

ⲇⲁⲩⲉⲓⲇ ⲅⲁⲣ ⲉϥ ⲡⲣⲟϩⲁⲓⲣⲉⲥⲓⲥ

ϣⲟⲟⲡ ⲙⲡⲣⲟ ⲉⲧⲉ ⲟⲩⲉⲛⲧⲁϥⲥ

ⲥⲱⲡⲟⲛ ⲛⲙ

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ⲉϩⲟⲩⲛ ⲉⲣⲟϥ- ⲧⲏⲣⲥ ⲙⲡϫⲁϫⲉⲛⲧⲟⲕ ϭⲉ ϩⲱ ⲛⲧⲉⲧⲉⲙⲗⲁⲁⲩ

ⲱⲕ ⲱ ⲡⲁ ϫⲓ ⲧⲏⲩⲧⲛ ⲛ

ϣⲏⲣⲉ ⲁⲣⲓϫⲁⲣ ϭⲟⲛⲥ -ϩⲏⲧ ⲛⲅⲱϣ 5 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ ⲟⲥ ϫⲉ ⲛⲧⲁϥϯ

ⲡⲱⲧ ⲛⲥⲁⲛⲁ ϭⲟⲙ ⲛⲛⲁⲡⲟⲥϫⲁϫⲉ ⲧⲁⲧⲁϩⲟ ⲧⲟⲗⲟⲥ ⲙⲙⲁⲧⲉ-ⲟⲩ ⲉⲧⲉ ⲙⲙⲉⲉⲩⲉ ⲡⲥⲱⲧⲏⲣ ⲱϣ

ⲛⲉⲉⲑⲟⲟⲩ ⲉⲧϯ 10 ⲉⲃⲟⲗ ϫⲉ ⲡⲉϯϫⲱ

ⲛⲙⲙⲁⲕ ⲁⲩⲱ ⲙⲙⲟϥ ⲛⲏⲧⲛ

ⲛⲛⲁⲕⲧⲟⲓ ⲙ ϯϫⲱ ⲙⲙⲟϥ ⲛⲟⲩ

ⲡⲟⲩⲱϫⲉⲛ ⲟⲛ ⲛⲓⲙ ϫⲉ ⲣⲟ

ϯⲛⲁⲗⲟϫϩⲟⲩ ⲛⲥⲉ ⲉⲓⲥ-ⲧⲙⲉϣϭⲙϭⲟⲙ 15 ⲏ ⲛⲅϫⲓ ⲛⲁⲕ ⲛⲧ

ⲉⲁϩⲉⲣⲁⲧⲟⲩ ⲥⲉ ⲙⲛⲧϫⲱⲱⲣⲉ

ⲛⲁϩⲉ ϩⲁⲣⲁⲧⲟⲩ ⲛ ⲓⲏⲥⲟⲩ ⲡϣⲏ

ⲛⲛⲁⲟⲩⲉⲣⲏⲧⲉ- ⲣⲉ ⲛⲛⲁⲩⲏ ⲡϫⲉ ⲁⲕⲙⲟⲣⲧ ⲛⲟⲩ ϫⲱⲱⲣⲉ ϩⲙⲡϭⲟⲙ ⲉⲡⲡⲟⲗⲉ 20 ⲡⲟⲗⲉⲙⲟⲥ ⲉϥ

ⲙⲟⲥ ⲉⲃⲟⲗ ϫⲉ ⲡ ⲥⲉⲣⲉⲙⲗⲁϩ ⲉⲃⲟⲗ

ⲛⲟⲩⲧⲉ ⲡⲉⲧϯ ⲙⲛⲡⲁⲙⲁⲗⲏⲕϭⲟⲙ ⲉⲡⲣⲱⲙⲉ ⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗⲉⲧⲟⲩⲏϩ ⲛⲥⲱϥ ϫⲉ ϩⲛⲧⲉⲩⲛⲟⲩ

ⲉϥⲙⲓϣⲉ ⲙⲛ 25 ⲛⲧⲁϥϫⲣⲟ ⲉⲡⲁ

ⲛⲉⲧⲙⲓϣⲉ ⲛⲙ ⲙⲁⲗⲏⲕ ϩⲓⲧⲙ

ⲙⲁϥ- ⲡⲡⲱⲣϣ ⲉⲃⲟⲗ

ⲁϥϫⲟⲟⲥ ⲅⲁⲣ ⲛⲛⲉ ⲛⲉⲛϭⲓϫ ⲙⲙⲱⲧⲟⲩⲏϩ ⲛⲥⲱϥ ⲩⲥⲏⲥ-ϫⲉ ⲁⲓϯ ⲧⲉⲝⲟⲩ 30 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲥⲓⲁ ⲛⲏⲧⲛ ⲉ ⲟⲟⲥ ϫⲉ ⲓⲏⲥⲟⲩ

ϩⲱⲙ ⲉϫⲛⲛϩⲟϥ ⲟⲩⲡⲣⲟⲫⲏ

ⲙⲛⲛⲟⲩⲟⲟϩⲉ ⲧⲏⲥ ⲡⲉ-ⲁⲩⲱ ⲉϫⲛⲧϭⲟⲙ ⲁⲗⲗⲁ ϯⲥⲱⲧⲙ

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ⲓⲁ

ⲉⲧⲉⲅⲣⲁⲫⲏ ⲉ ϭⲱⲃ ⲁⲗⲗⲁ ⲛϭⲟⲙⲥⲱϣ ⲉⲃⲟⲗ ϫⲉ ⲛ ϩⲓⲁⲅⲁⲡⲏ-ⲧⲁⲩⲕⲉⲧⲧⲏⲩ ⲙⲡⲣⲧⲣⲉⲛϭⲉⲛ

ⲧⲛ ⲉϩⲣⲁⲓ ⲉϫⲛⲧ ⲧⲥ ⲡⲁϣⲏⲣⲉ ⲉⲩ

ⲥⲛⲧⲉ ⲛⲛⲁⲡⲟⲥ 5 ⲧⲥⲁⲃⲟ ⲙⲙⲟⲕ ⲉ

ⲧⲱⲗⲟⲥ ⲙⲛⲛⲉⲡ ⲙⲓϣⲉ ⲉⲕⲙⲟⲩⲣⲣⲟⲫⲏⲧⲏⲥ- ⲙⲡⲇⲓⲁⲃⲟⲗⲟⲥ

ⲛⲧⲟⲕ ϩⲱⲱⲕ ⲉⲛⲉⲕⲟⲩⲉⲣⲏⲧⲉ

ⲡⲁϣⲏⲣⲉ ϩⲓⲧⲙ ⲙⲁⲩⲁⲁⲕ ⲉⲕⲡⲡⲱⲣϣ ⲉⲃⲟⲗ 10 ⲧⲱⲃϩ ϫltⲉgt ⲙⲡⲉⲣⲛⲛⲉⲕϭⲓϫ ⲉⲕⲉ ϫⲓⲧⲛ ⲉϩⲟⲩⲛ ⲉ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ ⲡⲓⲣⲁⲥⲙⲟⲥ ⲉⲕⲙⲁⲕ- ⲙⲟⲩⲣⲉ ⲉⲙⲡⲓ

ⲉⲕϣⲁⲛⲣϩⲟⲧⲉ ⲣⲁⲥⲙⲟⲥ ⲉⲣⲟⲕ

ϩⲏⲧϥ ⲙⲡⲛⲟⲩ 15 ⲙⲁⲩⲁⲁⲕ-ⲧⲉ ⲉⲕⲉⲉⲓ ⲉⲃⲟⲗ ⲟⲩⲛ ϩⲛϩⲃⲏⲩⲉⲉⲙⲓϣⲉ ⲙⲛⲛⲉⲕ ⲅⲁⲣ ⲉⲣⲉⲡⲣⲱⲙⲉ

ϫⲁϫⲉ ϩⲛⲟⲩϩⲓⲏ ϯ ⲙⲙⲟϥ ⲉⲣⲟⲟⲩⲉⲩⲉϭⲱⲧⲡ ϩⲁ ⲉϥⲙⲟⲩⲣ ⲙⲡⲇⲓⲁ

ⲧⲉⲕϩⲏ ⲛⲥⲁϣϥ 20 ⲃⲟⲗⲟⲥ ⲉⲣⲟϥ ⲙⲁⲩ

ⲛϩⲓⲏ- ⲁⲁϥ-ⲛⲉⲕϫⲁϫⲉ ⲉⲧϯ ⲟⲩⲥⲁ ⲛⲕⲟⲧⲥ ⲅⲁⲣ

ⲛⲙⲙⲁⲕ ⲛⲉ ⲙ ⲡⲉ ⲡⲇⲓⲁⲃⲟⲗⲟⲥⲙⲉⲉⲩⲉ ⲉⲧϯ ⲛⲙ ϣⲁϥⲉⲛ ϩⲉⲛϩ

ⲙⲁⲕ- 25 ⲃⲏⲩⲉ ⲅⲁⲣ ⲛⲁⲅⲁⲁⲓϯ ϭⲉ ⲛⲁⲕ ⲡⲁ ⲡⲏ ⲙⲡⲣⲱⲙⲉ

ϣⲏⲣⲉ ⲛⲟⲩϭⲟⲙ ϣⲁⲛⲧⲉϥⲉⲛⲧϥ

ⲉⲃⲟⲗ ϩⲓⲧⲙⲡ ⲉⲧϭⲟⲣϭⲥ ϩⲉⲛⲛⲟⲩⲧⲉ ⲧⲁⲣⲉⲕ ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ 30 ϣⲛϩⲧⲏϥ ⲛⲙⲁⲕ ⲧⲏⲣⲟⲩ- ⲛⲟⲩϫ ⲛϥⲧⲉϩⲛⲧⲁⲡⲛⲟⲩⲧⲉ ⲅⲁⲣ ⲡⲉⲕⲟⲩⲱϣ

ϯ ⲛⲁⲛ ⲁⲛ ⲛⲟⲩ ⲙⲛⲧⲁⲅⲁⲡⲏⲡⲛⲁ ⲙ ⲙⲛⲧ

ALIN SUCIU660

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Naples National Library IB9 fo 56v

ⲓⲃ

ⲛϥⲧⲱϩ ⲙ ⲉⲓⲧⲁ ⲉⲕϩⲙⲟⲟⲥ

ⲡⲉⲧⲥⲁϣⲉ ⲙⲛ ϩⲛⲧⲙⲏⲧⲉ ⲛ

ⲡⲉⲧϩⲟⲗϭ - ϩⲛⲣⲱⲙⲉ ϥⲓⲧⲱⲃϩ ϭⲉ ⲙⲡ ⲡⲉⲕⲣⲟⲟⲩϣ

ⲛⲟⲩⲧⲉ ⲡⲁϣⲏ 5 ⲙⲁⲩⲁⲁⲕ ⲉⲕⲣⲉ ϫⲛⲛⲉⲕⲉⲓ ϣⲁⲛⲛⲁⲩ ⲉϩⲱⲃ

ⲉⲛⲉϥϩⲁϭⲉ- ⲛⲓⲙ ⲙⲟϣⲧⲕⲉⲩⲉⲣϩⲁⲗ ⲅⲁⲣ ⲙⲡ ϫⲉ ⲉⲛⲉⲁⲕⲉⲛ

ⲣⲉϥϣⲙϣⲉ ⲡϫⲏ ⲉⲃⲟⲗ ϩⲙ

ⲛⲟⲩⲧⲉ ϩⲛϩⲉⲛ 10 ⲡⲉⲕⲃⲁⲗ-ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ ⲁⲩⲱ ⲙⲡⲣϫⲓ ⲗⲁ

ⲛⲟⲩⲧⲉ- ⲁⲩ ⲛϣⲁϫⲉ ⲛⲧⲉ

ⲛⲑⲉ ⲛⲁⲇⲁⲙ ⲗⲁⲁⲩ ⲉϩⲟⲩⲛ ⲉ

ⲛⲧⲁⲩⲉⲣ ⲣⲱⲙⲉ ⲉⲙϩⲁⲗ ⲙⲙⲟϥ ϩⲛ 15 ⲡⲉⲛⲉⲕⲃⲁⲗ ⲛⲁⲩ

ⲟⲩⲥⲙⲏ ⲙ ⲙⲛⲧ ⲉⲣⲟϥ ⲛⲧⲉⲛⲉⲕⲛⲟⲩⲧⲉ ⲁϥ ⲙⲁⲁϫⲉ ⲥⲟⲧⲙⲟⲩⲧⲉϩ ⲡⲉⲧϩⲟⲗϭ ⲛⲅϥⲓ ⲙⲡⲉϥⲛⲟ

ⲙⲛⲡⲉⲧⲥⲁϣⲉ- ⲃⲉ ⲛⲅⲧⲁⲗⲟϥ ⲉ

ⲣⲟⲉⲓⲥ ϭⲉ ϩⲱⲱⲕ 20 ϫⲱⲕ-ⲉⲧⲉⲙϯϩⲓⲛⲏⲃ ⲉⲧⲃⲉ ⲡϣⲁϫⲉ

ⲛⲛⲉⲕⲃⲁⲗ ⲣⲉⲕ ⲉⲧⲥⲏϩ ϫⲉ ⲉⲧⲉ

ⲣⲓⲕⲉ ⲛⲛⲉⲕⲃⲟⲩ ⲧⲛⲟ ⲛϩⲏⲏⲃⲉ

ϩⲉ ϫⲉ ⲉⲕⲉⲉⲣ ⲉϫⲛⲛⲉⲛⲟⲃⲉ ⲛ

ⲃⲟⲗ ⲛⲑⲉ ⲛⲟⲩ 25 ⲛⲉⲧϩⲓⲧⲟⲩⲱ

ϭⲁϩⲥⲉ ⲉⲃⲟⲗ ϩⲛⲟⲩ ⲧⲉⲛ ⲉⲧⲉⲧⲛϩⲁϭⲉ ⲁⲩⲱ ⲛ ⲱⲡ ⲙⲡⲉⲩϣⲱ

ⲑⲉ ⲛⲟⲩϩⲁⲗⲏⲧ ⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛⲉⲃⲟⲗ ϩⲛⲟⲩⲡⲁϣ- ⲛⲉ ⲉⲕϣⲁⲛ

ϩⲉⲛϩⲁⲣⲉϩ ⲛⲓⲙ 30 ⲱⲡ ⲙⲡϣⲱⲱⲧ

ϩⲁⲣⲉϩ ⲉⲡⲉⲕ ⲙⲡⲉⲧϩⲓⲧⲟⲩϩⲏⲧ ϩⲛϩⲓⲟ ⲱⲕ ϫⲉ ⲛⲟⲩⲕ

ⲟⲩⲉ ⲅⲁⲣ ⲛⲱⲛϩ ⲛⲉ ⲙⲉⲕⲕⲣⲓⲛⲉⲛⲉ ⲉⲃⲟⲗ ϩⲛⲛⲁⲓ- ⲛⲗⲁⲁⲩ ⲙⲉⲕ

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Venice Marciana 192 fo 100r

ⲓⲅ

ϫⲓⲥⲉ ⲛϩⲏⲧ ⲉϫⲉⲛ ϩⲙⲡⲉⲕⲥⲙⲟⲧⲗⲁⲁⲩ ⲁⲗⲗⲁ ⲉⲣⲉⲡⲉⲕϩⲏⲧ

ϣⲁⲕϥⲓ ϩⲁϩⲱⲃ ⲟ ⲛⲑⲉ ⲛⲟⲩⲕⲱϩⲧ

ⲛⲓⲙ ⲉⲧⲃⲉ ⲧⲁ ⲉϩⲟⲩⲛ ⲉⲡⲛⲟ

ⲅⲁⲡⲏ ⲙⲡⲛⲟⲩ 5 ⲃⲉ-ⲧⲉ- ⲙⲡⲉⲣϣⲱⲡⲉ ⲉⲕ

ϣⲱⲡⲉ ⲛⲭⲣⲏⲥ ⲃⲏⲗ ⲉⲃⲟⲗ ϩⲙⲧⲟⲥ ⲡⲁϣⲏ ⲡⲉⲕϩⲏⲧ ϣⲱ

ⲣⲉ ϫⲉ ⲛⲉⲧⲟ ⲛ ⲡⲉ ⲛⲧⲟϥ ⲉⲕ

ⲭⲣⲏⲥⲧⲟⲥ ⲛⲉⲧ 10 ⲧⲟⲣϩ ϩⲛϩⲱⲃ

ⲛⲁⲟⲩⲱϩ ϩⲓϫⲙ ⲛⲓⲙ-ⲡⲕⲁϩ ⲁⲩⲱ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕϩⲏⲧ

ⲛⲃⲁⲗϩⲏⲧ ⲛⲉⲧ ⲉⲉⲣϫⲟⲉⲓⲥ ⲉⲣⲟⲕⲛⲁϣⲱϫⲡ ϩⲓ ⲁⲗⲗⲁ ⲁⲣⲓϫⲟⲉⲓⲥ

ϫⲱϥ- 15 ⲛⲧⲟϥ ⲉⲡⲉⲕ

ⲁⲩⲱ ϫⲉ ⲧⲁⲅⲁⲡⲏ ϩⲏⲧ-ϣⲁⲥⲉⲣⲭⲣⲏⲥ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛ

ⲧⲟⲥ ⲉϥϫⲱ ⲙ ⲥⲁⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲟⲥ ϫⲉ ⲉⲕϣⲁⲛ ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ 20 ϩⲏⲧ ⲟⲩⲁϩϥ ⲛ

ⲁⲣⲓⲭⲣⲏⲥⲧⲟⲥ ⲥⲱⲕ-ϩⲓⲃⲁⲗϩⲏⲧ ⲧⲁ ⲙⲡⲉⲣⲥⲱⲧⲙ ⲛⲥⲁⲣⲉⲕϩⲉ ⲉⲡⲉⲟⲟⲩ ⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲡⲛⲟⲩⲧⲉ- ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲙⲡⲉⲣϣⲱⲡⲉ ⲛⲑⲉ 25 ϩⲏⲧ ⲛⲧⲟϥ ⲥⲱ

ⲛⲛⲉⲓϣⲟⲛⲧⲉ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲧⲣⲏⲧ ϩⲓϫⲛⲛ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕ

ⲧⲟⲟⲩ ⲉⲧⲉ ⲡⲛⲟⲩ ϩⲏⲧ ⲉⲉⲣⲛⲟⲩⲧⲉ

ⲧⲉ ⲡⲉϣⲱⲡⲉ ⲛⲁⲕ ⲁⲗⲗⲁⲛⲧⲟϥ ⲛⲑⲉ ⲛⲟⲩ 30 ⲙⲁⲣⲉⲡⲉⲕϩⲏⲧ

ⲕⲁϣ ⲉϥⲣⲏⲧ ϩⲓ ⲛⲧⲟϥ ⲥⲱⲧⲙϫⲛⲟⲩⲙⲟⲟⲩ ⲉⲧⲉ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ-ⲡⲛⲟⲩⲛ ⲡⲉ ⲕⲟⲩⲱϣ ⲉⲥⲱⲧⲙ

ϣⲱⲡⲉ ⲉⲕⲙⲟⲧⲛ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ

ALIN SUCIU662

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Venice Marciana 192 fo 100v

ⲓⲇ ⲓⲁ

ⲡⲁϣⲏⲣⲉ ⲛⲅ ⲉⲡϫⲓⲛϫⲏ-ⲛⲁⲟⲩⲱϣ ⲁⲛ ⲁⲩⲱ ⲟⲛ ϫⲉ ⲁⲛltⲁgt

ⲉⲥⲱⲧⲙ ⲛⲥⲁ ⲁⲛⲟⲙⲓⲁ ϫⲓⲥⲉ

ⲛⲉⲕⲟⲩⲱϣ ⲉⲧⲁⲁⲡⲉ ⲁⲩϩⲛⲅⲥⲱⲧⲙ ⲛⲥⲁ 5 ⲣⲟϣ ⲉϫⲟⲓ ⲛ

ⲡⲛⲟⲩⲧⲉ- ⲑⲉ ⲛⲟⲩⲉⲧⲡⲱ

ⲡⲟⲩⲱϣ ⲙⲡⲛⲟⲩ ⲉⲥϩⲟⲣϣ -ⲧⲉ ⲡⲉ ϩⲁⲣⲉϩ ⲉ ⲧⲉⲛⲛⲁⲩ ⲅⲁⲣ ϫⲉ

ⲛⲉϥⲉⲛⲧⲟⲗⲏ ⲉⲣϣⲁⲛⲡⲣⲱ

ⲉⲕϣⲁⲛϩⲁⲣⲉϩ 10 ⲙⲉ ⲧⲟϭϥ ⲉⲡⲛⲟⲩ

ⲅⲁⲣ ⲉⲛⲉϥⲉⲛⲧⲟ ⲧⲉ ϣⲁϥⲗⲟ ⲉϥ

ⲗⲏ ⲕⲛⲁϣⲱ ϩⲟⲣϣ ⲛⲛⲟⲃⲉⲡⲉ ⲉⲟⲩⲉⲛϭⲟⲙ ϣⲁⲣⲉⲡϣⲁϫⲉ

ⲙⲙⲟⲕ ϩⲛⲛⲉⲕ ⲙⲡⲥⲱⲧⲏⲣ

ϩⲃⲏⲩⲉ ⲧⲏⲣⲟⲩ 15 ϫⲱⲕ ⲉⲃⲟⲗ ⲉ

ⲁⲩⲱ ⲡⲉⲕϩⲱⲃ ϫⲱϥ ϫⲉ ⲉⲧⲉ

ⲛⲁϣⲱⲡⲉ ⲛ ⲧⲛϣⲁⲛϭⲱ ϩⲙ

ⲥⲱⲧⲡ ϫⲉ ⲛⲉϥ ⲡⲁϣⲁϫⲉ ⲧⲉⲉⲛⲧⲟⲗⲏ ⲛⲥⲉ ⲧⲛⲛⲁⲥⲟⲩⲉⲛ ⲧ

ϩⲟⲣϣ ⲁⲛ- 20 ⲙⲉ ⲁⲩⲱ ⲧⲙⲉ

ⲉϥⲱϣ ⲉⲃⲟⲗ ⲟⲛ ⲛⲁⲉⲣⲧⲏⲩⲧⲛ

ϫⲉ ⲁⲙⲏⲓⲧⲛ ϣⲁ ⲛⲣⲙϩⲉ-ⲣⲟⲓeuroⲟⲩⲟⲛ ⲛⲓⲙ ⲉϥϫⲱ ⲙⲙⲟⲥ

ⲉⲧϩⲟⲥⲉ ⲁⲩⲱ ⲉ ϫⲉ ⲡⲛⲟⲩⲧⲉ ⲛⲁ

ⲧⲟⲧⲡ ⲁⲩⲱ 25 ⲉⲣⲧⲏⲩⲧⲛ ⲛⲁⲛⲟⲕ ϯⲛⲁϯ ⲉⲙ ⲣⲙϩⲉ ⲉⲛⲉⲧⲛ

ⲧⲟⲛ ⲛⲏⲧⲛ - ⲛⲟⲃⲉ ⲉⲃⲟⲗⲁⲩⲱ ⲟⲛ ϥⲱϣ ϫⲉ ⲡⲛⲟⲩⲧⲉ

ⲉⲃⲟⲗ ⲟⲩⲃⲉ ϩⲟⲓⲛⲉ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲡ

ⲉⲩϩⲟⲥⲉ ⲉⲡϫⲓⲛ 30 ⲣⲱⲙⲉ-ϫⲏ ⲛⲑⲉ ⲉⲧ ⲉⲃⲟⲗ ϫⲉ ϥⲥⲏϩ ϫⲉ

ⲥⲏϩ ϫⲉ ⲁϩⲣⲟⲟⲩ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲛⲛⲉⲧϩⲟⲥⲉ ⲥⲉϩⲟⲥⲉ ⲛⲉⲧⲟⲩⲧⲃⲃⲟ

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Oxford Bodleian Library MS Copt F 157(P)r

TRANSLATION

[A] Unknown number of lines missing

7 [ ] and do not quarrel about anything10 [Do] not be hard [so that] you do not die before

your [time]54

11 [Do not] be O [my] son [ ]

Unknown number of lines missing21 [ ] [run immediately from] all [these things] [Do not] be

[ ] O my [son] but be [meek] for the [meek will] inheritthe earth55

Unknown number of lines missing23 [ ] and [the] Devil [will not have] power [over you] Be

[calm] and humble with all people

[A] BnF Copte 1321 fo 87r + BnF Copte 1332 frag 42Cv

c20 lines missing c20 lines missing[ ] [ ] [ⲁⲩⲱ ⲛϩⲟⲙⲟⲟⲩ][ⲕ]ⲁ ⲣⲡⲟⲥ ϥ [ⲛⲁⲧ] ⲥⲓⲟⲛ [ ⲧⲉⲛⲟⲩ]ⲃⲃⲟϥ- ⲁⲩⲱ [ⲛⲟⲩⲟⲉⲓϣ]ⲁ [ⲅ]ⲱⲛⲓⲍⲉ ϭ [ⲉ] ⲡⲁ ⲛⲓⲙ[ ϣⲁⲉⲛⲉϩ]ϣⲏⲣⲉ ⲧⲁⲣⲉⲕ ⲛⲉⲛ[ⲉϩ ϩⲁ]ϭⲱ ϩⲛⲛⲁⲡⲧⲃ ⲙⲏ [ⲛ-]ⲃⲟ ⲧⲏⲣⲟⲩ ⲉⲓⲧⲉ ϩⲛⲛⲉⲕⲃⲁⲗⲉⲓⲧⲉ ϩⲙⲡⲉⲕ

ϩⲏⲧ ⲧⲁⲣⲉⲕⲉⲓ[ⲉⲧ]ⲉ ⲕⲁⲣⲭⲏⲛⲑⲉ ⲛⲛⲉⲓⲕⲟⲩⲓ

ⲛϣⲏⲣⲉ ⲛⲧⲁmargin

54 Eccles 71755 Matt 55

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24 Look at [your] teacher how [he] walked [in] humbleness[setting] for us [a model] so that [ ]56

[B] Unknown number of lines missing28 [Look at] Isaiah [crying] out and [saying] lsquo[Our] entire

righteousness is like [a] menstrual ragrsquo57 [before] you29 [And our] Lord [instructed] those [who followed] him lsquoIf

you [do] every[thing] that [has been] ordered [to you] [ ]58

Unknown number of lines missing29a Look at the tax collector my [son] whom God praised for

his humbleness31 Walk in poverty my [son] for [the] poverty [humbles] the

person59 Do not [ ] [ ] according to the [commandment] of[Christ] so that you [devote yourself to] God [and] God [ ] you

32 Devote yourself to [God] [ ] his sweetness and you will[know his] wish

One leaf missing[C] 38 [Sitting] in your cell be like a master-pilot who steers

his ship60 observing the wind from which side it comes to youwhether comes the good wind or comes the bad wind Be strongin the battle and cry out lsquoArise north wind and come southwind and blow in my garden so that my spices give scentrsquo61

39 Sitting in your cell my son do not be like a judge40 Do not weary of praying and you will be heard41 While you are in a labour look for rest42 My son give yourself to God with all your strength so that

he fights for you62 protects you gives you power and fights withthose who fight against you For you shall not be able to do any-thing apart from God but if the person supplicates God thenGod gives him power watches him fills him with wisdom andunderstanding and leads him with his counsel63

[B] BnF Copte 1321 fo 87v + BnF Copte 1332 frag 42Cr

[C] Venice Marciana 192 fo 99r (p 1)

56 1 Pet 22157 Isa 64558 Luke 171059 Prov 10460 Cf 4 Macc 7161 S of S 41662 Cf Exod 141463 Cf Ps 7224

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43 Sitting in your cell do not be wandering forth Pay atten-tion [D] how you sit Do not become like a beast that hastens afterthe person but rather be the person who drives the beast Sittingin your cell have a guard to you Do not have the body in the cellwhile your heart is in Egypt but make your body a temple ofGod64 and strengthen your thoughts so that you obtain for your-self the stable thought

43a Sitting in your cell do not let your mind exalt with you orexalt yourself by the deliberation of your mind65 or praise your-self alone for God detests those who praise themselves alone66

but he looks upon the prayer of those who are humble67 Sittingin your cell do not have any fetters It is sufficient (to do) foreach day its works68 so that you remain calm Guard yourself notto commit sin Sitting in your cell persist in your prayers fastsand the fight of your heart so that you abide in the things that be-long to the purity of the heart for without peace and holiness [E]no one will see God69

44 Sitting in your cell if a brother brings reports against youdo not let your heart be concerned with them so that you remaincalm and your heart remains quiet for many are the thoughts ofthe cell

45 Sitting in the cell keep recitation in your mouth If youstop put a guard to you or else you are led astray so that you re-main in the pure things and the Holy Spirit befriends you Sittingin your cell seek after the blameless thought and the thought ofGod makes him a member of your household so that he over-comes all the thoughts that fight against you For the thought ofGod which is the reason is the king of the passions70

46 Sitting in your cell fight against yourself so that you obtainthe grace of the cell for the cell has grace

[D] Venice Marciana 192 fo 99v (p 2)[E] Naples National Library IB9 fo 52r (p 3)

64 Cf 1 Cor 31665 Sir 6266 1 Clement 30667 Ps 1011868 Cf Matt 63469 Cf Heb 121470 Cf 4 Macc 17 13 182 The idea that reason rules over passions is

based on 4 Macc 11 ff

ALIN SUCIU666

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47 Sitting in your cell do not teach yourself to pine for a persondo not let a person wait for you and also do not wait for a person sothat you remain calm but because of the commandment of Godsupport those who come to you If a brother [F] spends a Sundaywith you support him because of the commandment of God If abrother comes to the monastery71 while you are in it support himuntil he finds a cell because of the commandment of God And doaccording to your capacity that which depends on you for you alsoif you go to a monastery you want to be helped For this is the com-mandment of God and these are the works of the cell my son

48 If you come out from the cell be careful72 so that you donot bring out the laden ship and empty it and you do not walk bythe sight of your eyes and the hearing of your ears Stay safe myson and let all the things that you see be profitable to you so thatyou return calm to your cell

49 Sitting in your cell my son have constantly the thought ofGod in your heart and his fear shall encircle you

50 For the fear of God drives out from the soul all sin corrup-tion and transgression

51 The one who has obtained the fear of God has obtained allgrace The one who has the fear of God has [G] treasuries filledwith all good things For the fear of God delivers the person fromsin and it is in the fear of God that everyone turns away from evil

52 Sitting in your cell keep the judgement before you and per-form the things of life Gird yourself about your loins with theteaching73 and you shall trample upon your bruised enemies

53 Do not be undisciplined my son but fear God and keep hiscommandments74

54 My son do not be the slave of your cowardice75 for humanglory Guard yourself against vainglory or else God shall scatteryour bones76

[F] Naples National Library IB9 fo 52v (p 4)[G] Naples National Library IB9 fo 53r (p 5)

71 Literally lsquomountainrsquo a word which designates a monastery or a monas-tic settlement

72 Literally lsquohold your heartrsquo73 Cf Eph 61474 Eccles 121375 Literally lsquoof his cowardicefearrsquo The Qasr el-Wizz fragment has lsquoof his

desire and his fearrsquo The Sahidic text is perhaps corrupted at this point theGreek reads μὴ γίνου δοῦλος τοῦ θελήματος σου ἕνεκα δόξης ἀνθρωπίνης

76 Cf Ps 526 Ezek 65

667THE SERMO ASCETICUS

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55 Do your entire work for God77 for God is not unjust to re-ward you according to your work78

56 Cleanse your heart my son so that God listens to youimmediately

56a Present yourself approved to God79

57 Do not restrain yourself and strive day after day and do notbe negligent so that your time does not cease from you and youcurse the day you were born

58 I bid you my son [H] do not walk with a person fromwhom you will not profit so that you do not fall upon your faceDo not walk with an angry person80 Do not befriend a slandererDo not walk with a drunkard Do not befriend an irascible personDo not walk with a garrulous person so that you become meekfor the meek will inherit the earth81 Do not befriend a hasty per-son Do not walk with a person who is friend with a woman or achild nor be friends with a woman Do not walk with someoneyounger than you so that you are not confused and do notgo backwards

59 If you make a friend let him be a believer a personwhose work surpasses yours a God-loving person a personwho does not look at the things of this world for it is thethings of this world that separate the person from God Do notbe friends with a person on account of the things of this worldfor it is the things of this world that separate the personfrom God

60 Rather be friends with a God-loving pauper a humble pau-per a hospitable pauper a pauper girded with the fear of God apauper who carries the cross a pauper who gives heed to God andhas a guard on his mouth82

61 My son befriend [I] everyone who fears God and keeps hiscommandments83

[H] Naples National Library IB9 fo 53v (p 6)[I] Naples National Library IB9 fo 54r (p 7)

77 Cf Col 32378 Following the Qasr el-Wizz fragment codex MONBON has lsquoyour heartrsquo

Cf Heb 61079 2 Tim 21580 Cf Prov 222481 Matt 5582 Cf Ps 140383 Cf Eccles 1213

ALIN SUCIU668

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62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

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67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

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67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

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70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

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73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

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Page 20: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

rather the Hellenist monks who put together the first Lives ofPachomius which were only later translated into Coptic

On the other hand if we favour the pre-eminence of Greekoriginals for Egyptian ascetic writings it is hard to explain the ap-pearance of such a prolific author as Shenoute of Atripe who ob-viously wrote Coptic52 It is likely that Shenoute did not appearin a vacuum but other authors who used Coptic as a literary lan-guage must have preceded him For his part Tito Orlandi hasargued that one such author who wrote Coptic was the MiddleEgyptian ascetic Paul of Tamma53 It is thus possible to imaginethat Shenoute sprang up in a historical context in whichPachomius Paul of Tamma and Stephen the Theban had alreadyused Coptic as a literary vehicle In this case Stephen theTheban could rightly be considered as one of the early authors ofCoptic literature

EDITION OF THE SAHIDIC TEXT OF THE SERMOASCETICUS

The following edition is semi-diplomatic However the supra-lineation system does not reproduce that of the manuscript beingstandardized by the editor In the translation the paragraphs fol-low the numbering system established by Sauget in his edition ofthe Arabic version of the Sermo asceticus which was subsequentlyadopted by des Places for the Greek text and by Garitte forthe Georgian

52 Enzo Lucchesi for example believes that Shenoute also wrote at leastsome of his texts in Greek something which cannot be completely ruled outsee his article lsquoChenoute a-t-il ecrit en grecrsquo in Melanges AntoineGuillaumont Contributions a lrsquoetude des christianismes orientaux (CahiersdrsquoOrientalisme 20 Geneva Patrick Cramer 1988) pp 201ndash10

53 Orlandi Paolo di Tamma See also Luisier lsquoPaul de Tammarsquo p 267who agrees that Paul of Tammarsquos De cella may have been written in Copticalthough he leaves the question open For arguments concerning the fact thatPaul wrote in Coptic see A Suciu lsquoSitting in the Cell The LiteraryDevelopment of an Ascetic Praxis in Paul of Tammarsquos Writings With anEdition of Some Hitherto Unknown Fragments of De Cellarsquo JTS NS 68(2017) pp 141ndash71 at 159ndash60

647THE SERMO ASCETICUS

Dow

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BnF Copte 1321 fo 87r thorn BnF Copte 1332 frag 42Cv

unknown number of lines missing unknown number of lines missing[ ] [ [[ ]ⲧⲃ[ ⲙ [[ ] ⲁⲩⲱ [ⲙ] ⲁⲩⲱ [ⲡⲇⲓⲁ]ⲡⲉⲣϯⲧⲱⲛ ϩⲛ ⲃⲟⲗⲟ [ⲥ ⲛⲁϣϭⲙ]ⲗ ⲁⲁⲩ ⲛϩⲱⲃ- ϭⲟⲙ ⲉⲣ [ⲟⲕ ⲁⲛ][ⲙ]ⲡ ⲉⲣϣⲱⲡⲉ ϣⲱⲡⲉ [ⲉⲕⲙⲟⲧⲛ][ⲉ]ⲕⲟ ⲛⲛⲁϣⲧ ⲉⲕⲑⲃⲃⲓⲏ [ⲩ ⲉ][ϫ]ⲉ ⲛⲅⲙⲟⲩ ϩⲁ ⲣⲱⲙⲉ ⲛ[ⲓⲙ-][ⲑ]ⲏ ⲙⲡⲉⲕⲟⲩⲟ ϭⲱϣⲧ ⲉ[ⲡⲉⲕ][ⲉⲓϣ]- ⲥⲁϩ ⲛⲑⲉ [ⲁϥ][ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲱ ⲙⲟⲟϣ[ⲉ ϩⲛ][ⲡⲁϣ]ⲏⲣⲉ ⲉⲕⲟ ⲑⲃⲃⲓⲟ [ⲉϥⲕⲱ][ ] ⲙ ⲛⲁⲛ ⲛ [ⲟⲩⲥⲙⲟⲧ]

unknown number of lines missing ϫⲉⲕ[ⲁⲥ[ ] [ ϣⲱ [ⲡⲉ[ ⲡⲱ]ⲧ ⲛⲧⲉ [ⲩⲛⲟⲩ] ⲟ [ⲛⲛⲁⲓ] ⲧⲏⲣⲟⲩ [] ⲡ [[ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲙ unknown number of lines missing[ ]ϥ ⲱ ⲡⲁ

[ϣⲏⲣ]ⲉ ⲁⲗ[ⲗⲁ ϣ]ⲱⲡⲉ ⲛ

[ⲣⲙⲣ]ⲁϣ ϫⲉ ⲛ[ⲣⲙⲣ]ⲁϣ ⲛⲉⲧ

[ⲛⲁⲕ]ⲗⲏⲣⲟⲛⲟ[ⲙⲉⲓ ⲙ]ⲡⲕⲁϩ

margin

ALIN SUCIU648

Dow

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BnF Copte 1321 fo 87v thorn BnF Copte 1332 frag 42Cr

unknown number of lines missing unknown number of lines missing[ ] [ ] [[ ]- [ ]-[ϭⲱϣⲧ ⲉⲓ]ⲏⲥⲁⲓⲁⲥ ϭⲱϣⲧ ⲉⲡ[ⲧⲉ][ⲉϥⲱ]ϣ ⲉⲃⲟⲗ ⲉϥ ⲗⲱⲛⲏⲥ ⲡⲁ[ϣⲏ][ϫⲱ] ⲙⲙⲟⲥ ϫⲉ ⲉⲣⲉ ⲣⲉ ⲉⲁⲡⲛⲟⲩⲧ [ⲉ][ⲧⲛ]ⲇ ⲓⲕⲁⲓeuroⲟⲥⲩ ⲧⲙⲁⲓⲟϥ ⲉⲧ ⲃ [ⲉ][ⲛⲏ] ⲧⲏⲣⲥ ⲟ ⲛⲑⲉ ⲡⲉϥⲑⲃⲃⲓⲟ[ⲛⲛⲉ]ⲓⲧⲟⲉⲓⲥ ⲛϣ ⲙⲟⲟϣⲉ ϩⲛⲟⲩ

[ⲣⲱ ⲙ]ⲡⲉⲕⲉⲙ ϩⲏⲕⲉ ⲡⲁϣ [ⲏⲣⲉ][ⲧⲟ ⲉⲃⲟ]ⲗ- ϫⲉϣⲁⲣ [ⲉⲧⲙⲛⲧ][ⲁⲩⲱ ⲡⲉ]ⲛϫⲟⲉⲓeuroⲥ ϩⲏⲕⲉ [ⲑⲃⲃⲓⲉ ⲡ][ⲁϥϯⲥⲃ]ⲱ ⲛⲛⲉ ⲣⲱⲙⲉ [-][ⲧⲟⲩⲏϩ] ⲛⲥⲱϥ ⲙⲡⲉⲣ[ ][ϫⲉ ⲉⲧⲉⲧ]ⲛϣⲁⲛ [[ⲉⲣ ϩⲱⲃ ⲛ]ⲓⲙ ⲛ unknown number of lines missing[ⲧⲁⲩⲟⲩⲉϩ]ⲥ ⲁ ϩⲛ ⲉ [ ] ϫ ⲉ[[ⲙⲙⲟⲟⲩ ⲛⲏⲧ]ⲛ [ ]ⲛⲉⲧϣ[

unknown number of lines missing ⲕⲁⲧⲁ ⲧ[ⲉⲛⲧⲟ][ ] ⲛ ⲗⲏ ⲙⲡ[ⲉⲭⲥ][ ] ⲛ ⲧⲁⲣⲉⲕ[ⲥⲉⲣⲃⲉ ⲉⲡ][ ]ⲛⲉ ⲛⲟⲩⲧⲉ [ⲁⲩⲱ ⲡ]

ⲛⲟⲩⲧⲉ [ⲛⲁⲕ-ⲥⲉⲣⲃⲉ ⲉⲡ[ⲛⲟⲩⲧⲉ]ⲛϥϩⲗⲟ [ϭⲛⲅⲥⲟ[ⲟⲩⲛ ⲙⲡⲉϥ]ⲟⲩⲱ[ϣ

margin

649THE SERMO ASCETICUS

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Venice Marciana 192 fo 99r

[ⲁ]ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ϭⲱϣⲧ ϩⲏⲧϥϣⲱⲡⲉ ⲛⲑⲉ ⲛ ⲛⲟⲩⲙⲟⲧⲛⲉⲥⲛⲉⲓⲥⲁϩ ⲛⲛⲉⲉⲃ ⲡⲁϣⲏⲣⲉ ⲧⲁⲁⲕ

ⲉⲧⲉ ⲣϩⲙⲙⲉ ⲙ ⲉⲡⲛⲟⲩⲧⲉ ϩⲛⲡⲉⲩϫⲟⲓ ⲉⲕ 5 ⲧⲉⲕϭⲟⲙ ⲧⲏⲣⲥ ϭⲱϣⲧ ⲉⲃⲟⲗ ⲧⲁⲣⲉϥⲙⲓϣⲉ ⲉϩ

ϩⲏⲧϥ ⲙⲡⲧⲏⲩ ⲣⲁⲓ ⲉϫⲱⲕ ⲛϥϫⲉ ⲉϥⲛⲏⲩ ⲛⲁⲕ ⲥⲕⲉⲡⲁⲍⲉ ⲙ

ϩⲛⲁϣ ⲛⲥⲁ- ⲙⲟⲕ ⲛϥϯⲏ ⲛϥⲉⲓ ⲛⲧⲏⲩ ⲛ 10 ϭⲟⲙ ⲛⲁⲕ ⲛϥⲛⲟⲩⲃⲉ ⲏ ⲛϥ ⲙⲓϣⲉ ⲙⲛⲛⲉⲧ

ⲉⲓ ⲛⲧⲏⲩ ⲛϩⲉ ⲙⲓϣⲉ ⲛⲙⲙⲁⲕⲃⲱⲱⲛ- ϫⲉ ⲁϫⲉⲛ ⲡⲛⲟⲩⲧⲉ

ϣⲱⲡⲉ ⲉⲕϫⲟⲟⲣ ⲛⲅⲛⲁⲉϣϭⲙ

ϩⲙⲡⲡⲟⲗⲩ 15 ϭⲟⲙ ⲁⲛ ⲉⲉⲣⲗⲁ

ⲙⲟⲥ ⲛⲅⲱϣ ⲁⲩ ⲁⲗⲗⲁⲉⲃⲟⲗ ϫⲉ ⲧⲱ ⲉⲣϣⲁⲛⲡⲣⲱⲙⲉ

ⲟⲩⲛⲅ ⲡⲧⲏⲩ ⲧⲱⲃϩ ⲙⲡⲛⲟⲩ

ⲛⲉⲙϩⲓⲧ ⲛⲅ ⲧⲉ ϣⲁⲣⲉⲡ

ⲉⲓ ⲡⲧⲟⲩⲣⲏⲥ 20 ⲛⲟⲩⲧⲉ ϯ ϭⲟⲙ

ⲛⲅⲛⲓⲃⲉ ⲉϩⲟⲩⲛ ⲛⲁϥ ⲛϥⲣⲟⲉⲓⲥϩⲙⲡⲁⲕⲩⲡⲟⲥ ⲉⲣⲟϥ ⲛϥⲙⲁϩϥⲛⲧⲉⲛⲁϩⲏⲛⲉ ⲛⲥⲟⲫⲓⲁ ϩⲓϯ ⲙⲡⲉⲩⲥⲧⲟⲓ- ⲙⲛⲧⲣⲉⲙⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 25 ϩⲏⲧ ⲛϥϫⲓ

ⲧⲉⲕⲣⲓ ⲡⲁ ⲙⲟⲉⲓⲧ ϩⲏⲧϥ

ϣⲏⲣⲉ ⲙⲡⲉⲣ ⲉϩⲟⲩⲛ ⲉⲡⲉϥ

ϣⲱⲡⲉ ⲛⲑⲉ ⲛ ϣⲟϫⲛⲉ-ⲛⲓⲕⲣⲓⲧⲏⲥ- ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲉⲣϩⲓⲥⲉ ⲉⲧⲱ 30 ⲧⲉⲕⲣⲓ ⲙⲡⲣⲃϩ ⲁⲩⲱ ⲥⲉⲛⲁ ϣⲱⲡⲉ ⲉⲕ

ⲥⲱⲧⲙ ⲉⲣⲟⲕ ⲥⲟⲣⲙ ⲉⲃⲟⲗ-ⲉⲕϩⲛⲟⲩϩⲓⲥⲉ ⲛⲏⲫⲉ ⲙⲙⲟⲕ

ALIN SUCIU650

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Venice Marciana 192 fo 99v

ϫⲉ ⲉⲕϩⲙⲟⲟⲥ ⲙⲁⲩⲁⲁⲕ ϫⲉ ⲡ

ⲛⲁϣ ⲛϩⲉ ⲙⲡⲣ ⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲉⲣ ⲑⲉ ⲛⲛⲓⲧⲃⲛⲏ ⲛⲛⲉltⲧgtⲧⲙⲁ

ⲉⲧϫⲱⲣⲙ ⲛ ⲓⲟ ⲙⲙⲟⲟⲩ ⲙⲁⲩ

ⲥⲁⲡⲣⲱⲙⲉ ⲁⲗ 5 ⲁⲁⲩ-ⲗⲁ ⲁⲣⲓⲡⲣⲱⲙⲉ ϣⲁϥϭⲱϣⲧ ⲇⲉ

ⲛⲧⲟϥ ⲉⲧϫⲱ ⲛⲧⲟϥ ⲉϫⲙⲣⲉⲙ ⲛⲥⲁⲡⲧⲃ ⲡⲉϣⲗⲏⲗ ⲛ

ⲛⲏ- ⲛⲉⲧⲑⲃⲃ ⲓⲏⲩ-ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ⲕⲁ ⲟⲩ ⲧⲉⲕⲣⲓ ⲙⲡⲣ

ⲣⲟⲉⲓⲥ ⲛⲧⲟⲟⲧⲕ ⲕⲁ ⲗⲁⲁⲩ ⲙⲙⲣ

ⲙⲡⲉⲣⲕⲁ ⲡⲥⲱ ⲣⲉ ⲛⲧⲟⲟⲧⲕ ⲙⲁ ϩⲛⲧⲣⲓ ⲉⲣⲉ ϩⲱ ⲉⲡⲉϩⲟⲟⲩ

ⲡⲉⲕϩⲏⲧ ϩⲛ 15 ⲡⲉϩⲟⲟⲩ ⲉⲛⲉϥ

ⲕⲏⲙⲉ- ϩⲃⲏⲩⲉ ⲧⲁⲣⲉⲕⲁⲗⲗⲁ ⲉⲣ ⲡⲉⲕⲥⲱ ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲙⲁ ⲛⲉⲣⲡⲉ ⲙⲡ ⲡⲛⲟⲃⲉ ⲛⲧⲟϥ

ⲛⲟⲩⲧⲉ ⲛⲅⲉⲣϫ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉ

ⲛⲉⲕⲙⲉⲉⲩⲉ 20 ⲣⲟϥ ⲉⲧⲙⲁⲁϥ-ⲧⲁⲣⲉⲕϫⲡⲟ ⲛⲁⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲙⲉⲉⲩⲉ ⲉⲧⲥ ⲧⲉⲕⲣⲓ ⲡⲣⲟⲥⲙⲟⲛⲧ - ⲕⲁⲣⲧⲏⲣⲉⲓ ⲉ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲛⲉⲕϣⲗⲏⲗ

ⲧⲉⲕⲣⲓ ⲙⲡⲉⲣ 25 ⲙⲛⲛⲉⲕⲛⲏⲥⲕⲁ ⲡⲉⲕϩⲏⲧ ⲉ ⲧⲓⲁ ⲙⲛⲡⲁϫⲓⲥⲉ ⲛⲧⲟⲟⲧⲕ ⲅⲱⲛ ⲙⲡⲉⲕⲟⲩⲇⲉ ⲙⲡⲉⲣ ϩⲏⲧ ⲧⲁⲣⲉⲕϫⲁⲥⲧⲕ ϭⲱ ϩⲛⲛⲁⲡⲧⲃ

ϩⲙⲡϣⲟϫ 30 ⲃⲟ ⲙⲡϩⲏⲧⲛⲉ ⲙⲡⲉⲕ ϫⲉ ⲁϫⲉⲛ ϯⲣⲏ

ϩⲏⲧ ⲟⲩⲇⲉ ⲛⲏ ⲙⲛⲡⲧⲃⲃⲟ

ⲙⲡⲣⲧⲙⲁⲓⲟⲕ

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ⲙⲉⲛⲗⲁⲁⲩ ⲛⲁ ⲛⲟⲩⲧⲉ ϫⲡⲟϥ

ⲛⲁⲩ ⲉⲡⲛⲟⲩⲧⲉ- ⲛⲁⲕ ⲛⲣⲙⲛⲏⲓeuroⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲧⲁⲣⲉϥϫⲣⲟ ⲉⲙ

ⲧⲉⲕⲣⲓ ⲛⲧⲉ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ

ⲟⲩⲥⲟⲛ ⲉⲛ ϩⲉⲛ 5 ⲉⲧϯ ⲛⲙⲙⲁⲕϣⲁϫⲉ ⲉϩⲟⲩⲛ ϫⲉ ⲡⲣⲣⲟ ⲛⲙⲡⲁ

ⲛⲁⲕ ⲙⲡⲉⲣⲕⲁ ⲑⲟⲥ ⲡⲉ ⲡⲙⲉⲉⲩⲉ

ⲡⲉⲕϩⲏⲧ ϩⲓⲱ ⲙⲡⲛⲟⲩⲧⲉ ⲉⲧⲉⲟⲩ ⲧⲁⲣⲉⲕϭⲱ ⲡⲗⲟⲅⲓⲥⲙⲟⲥ ⲡⲉⲉⲕⲙⲟⲧⲛ ⲛⲧⲉ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲡⲉⲕϩⲏⲧ ϭⲱ ⲧⲉⲕⲣⲓ ϯ ⲉϩⲟⲩⲛ

ⲉϥⲥϭⲣⲁϩⲧ ϫⲉ ⲉϩⲣⲁⲕ ⲧⲁⲣⲉⲕⲛⲁϣⲉ ⲙⲙⲉⲉⲩⲉ ϫⲓ ⲙⲡⲉϩⲙⲟⲧⲛⲧⲣⲓ- ⲛⲧⲣⲓ ϫⲉ ⲟⲩⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧ 15 ⲧⲉⲧⲣⲓ ⲛⲟⲩϩ

ⲣⲓ ⲕⲁ ⲟⲩⲙⲉ ⲙⲟⲧ-ⲗⲉⲧⲁ ϩⲛⲣⲱⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲉⲕϣⲁⲛⲕⲁ ⲣⲓ ⲙⲡⲣⲧⲥⲁⲣⲱⲕ ⲉⲃⲟⲗ ⲕⲁ ⲃⲟⲕ ⲉⲥⲱϣⲙⲟⲩⲣⲟⲉⲓⲥ ⲛⲧⲟ 20 ⲛⲥⲁⲣⲱⲙⲉⲟⲧⲕ ϫⲛⲛⲉⲩⲥ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣ

ⲁ ⲣⲙⲉⲕ ⲉⲃⲟⲗ ⲕⲁ ⲡⲣⲱⲙⲉ ⲉ

ⲧⲁⲣⲉⲕϭⲱ ϩⲛ ϭⲱϣⲧ ϩⲏⲧⲕ ⲛⲁⲡⲧⲃⲃⲟ ⲛⲧⲉ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣⲡⲉⲡⲛⲁ ⲉⲧⲟⲩ 25 ϭⲱϣⲧ ⲛⲥⲁ

ⲁⲁⲃ ⲉⲣϣⲃⲏⲣ ⲣⲱⲙⲉ ⲧⲁⲣⲉⲕⲉⲣⲟⲕ- ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲉⲧⲃⲉ ⲧⲉⲛ

ⲧⲉⲕⲣⲓ ⲡⲱⲧ ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ

ⲛⲥⲁⲡⲙⲉⲉⲩⲉ 30 ⲧⲉ ϥⲓ ϩⲁⲛⲉⲧⲉⲧⲟⲩⲁⲁⲃ ⲁⲩⲱ ⲛⲏⲩ ⲉϫⲱⲕ-ⲡⲙⲉⲉⲩⲉ ⲙⲡ ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ

ALIN SUCIU652

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Naples National Library IB9 fo 52v

ⲉⲣ ⲟⲩⲕⲩⲣⲓⲁⲕⲏ ⲡⲥⲱⲧⲙ ⲛⲛⲉⲕϩⲁϩⲧⲏⲕ ϥⲓ ⲙⲁⲁϫⲉ-ϩⲁⲣⲟϥ ⲉⲧⲃⲉ ⲧⲉⲛ ϣⲱⲡⲉ ⲉⲕⲧⲁⲛ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ϩⲏⲩ ⲡⲁϣⲏ

ⲧⲉ- 5 ⲣⲉ ⲉⲕϣⲁⲛ

ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ

ⲉⲓ ⲉⲡⲧⲟⲟⲩ ⲉⲕ ⲙⲁⲣⲟⲩⲉⲣϩⲏⲩ

ϩⲓⲱⲱϥ ϥⲓ ϩⲁ ⲛⲁⲕ ⲧⲁⲣⲉⲕⲣⲟϥ ϣⲁⲛⲧⲉϥ ⲃⲱⲕ ⲉⲧⲉⲕⲣⲓ

ϭⲉⲛ ⲟⲩⲣⲓ ⲉⲧⲃⲉ 10 ⲉⲕⲙⲟⲧⲛ -ⲧⲉⲛⲧⲟⲗⲏ ⲙⲡ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲛⲟⲩⲧⲉ ⲁⲩⲱ ⲣⲓ ⲡⲁϣⲏⲣⲉⲡⲉⲧⲡⲏϩ ϣⲁ ⲕⲁ ⲡⲙⲉⲉⲩⲉ ⲙⲡⲣⲟⲕ ⲕⲁⲧⲁ ⲧⲉⲕ ⲛⲟⲩⲧⲉ ϩⲙⲡⲉⲕ

ϭⲟⲙ ⲁⲣⲓϥ ϫⲉ ⲛ 15 ϩⲏⲧ ⲛⲛⲁⲩ ⲛⲓⲙ

ⲧⲟⲕ ϩⲱⲱⲕ ⲉⲕ ⲛⲧⲉⲧⲉϥϩⲟⲧⲉϣⲁⲛⲃⲱⲕ ⲉⲩ ⲕⲱⲧⲉ ⲉⲣⲟⲕ-ⲧⲟⲟⲩ ⲕⲛⲁⲟⲩ ϫⲉ ϣⲁⲣⲉⲑⲟⲧⲉ

ⲱϣ ⲉⲧⲣⲉⲩϯ ⲧⲟ ⲙⲡⲛⲟⲩⲧⲉⲟⲧⲟⲩ ⲛⲙⲙⲁⲕ 20 ⲛⲟⲩϫⲉ ⲉⲃⲟⲗ ϩⲛ

ⲧⲉⲛⲧⲟⲗⲏ ⲅⲁⲣ ⲧⲉⲯⲩⲭⲏ ⲛⲛⲟ

ⲙⲡⲛⲟⲩⲧⲉ ⲧⲉ ⲃⲉ ⲛⲓⲙ ϩⲓⲧⲁⲧⲁⲓ ⲛⲁⲓeuroⲛⲉ ⲛⲉϩ ⲕⲟ ⲛⲓⲙ ϩⲓⲁⲛⲟⲃⲏⲩⲉ ⲛⲧⲣⲓ ⲡⲁ ⲙⲓⲁ ⲛⲓⲙ-ϣⲏⲣⲉ- 25 ⲡⲉⲛⲧⲁϥϫⲡⲟ

ⲉⲕⲛⲏⲩ ⲉⲃⲟⲗ ⲛⲁϥ ⲛⲑⲟⲧⲉ

ϩⲛⲧⲣⲓ ⲕⲁ ⲡⲉⲕ ⲙⲡⲛⲟⲩⲧⲉϩⲏⲧ ⲙⲙⲟⲕ ϫⲛ ⲁϥϫⲡⲟ ⲛⲁϥ ⲛⲛⲉⲕⲉⲛ ⲡϫⲟⲓ ⲭⲁⲣⲓⲥⲙⲁ ⲛⲓⲙ-ⲉⲃⲟⲗ ⲉϥⲟⲡⲧ ⲛⲅ 30 ⲡⲉⲧⲉⲟⲩⲉⲛⲧⲁ ϥϣⲟⲩⲟϥ ⲛⲅⲙⲟⲟ ⲙⲙⲁⲩ ⲛⲑⲟⲧⲉ

ϣⲉ ⲉⲧⲃⲉ ⲡⲛⲁⲩ ⲙⲡⲛⲟⲩⲧⲉ ⲟⲩⲛⲛⲛⲉⲕⲃⲁⲗ ⲙⲛ ⲧⲁϥ ⲙⲙⲁⲩ ⲛ

653THE SERMO ASCETICUS

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Naples National Library IB9 fo 53r

Col A 33ndash4 ⲛⲧⲉϥϩⲟⲧⲉ] ⲙⲡⲉϥⲟⲩⲱϣ ⲙⲛⲧⲉϥϩⲟⲧⲉ B (the Qasr el-Wizz fragment) k Col B 14 ⲡⲉⲕϩⲏⲧ] ⲡⲉⲕϩⲱⲃ B k

ⲉϩⲉⲛⲁϩⲱⲱⲣ ⲙ ⲙⲛⲧⲣⲱⲙⲉ-ⲉⲩⲙⲉϩ ⲛⲁⲅⲁ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉⲡⲉⲟⲑⲟⲛ ⲛⲓⲙ ϫⲉ ⲟⲩ ⲉⲧϣⲟⲩϣⲁⲣⲉⲑⲟⲧⲉ ⲙⲡ ⲉⲓⲧ ϫⲛⲛⲉⲡⲛⲟⲩⲧⲉ ⲧⲟⲩϫⲉ 5 ⲛⲟⲩⲧⲉ ϫⲉⲉⲣⲉⲡⲣⲱⲙⲉ ⲉⲡ ⲛⲉⲕⲕⲉⲉⲥ ⲉⲃⲟⲗⲛⲟⲃⲉ- ⲡⲉⲕϩⲱⲃ ⲧⲏⲣϥⲁⲩⲱ ϩⲛⲑⲟⲧⲉ ⲁⲣⲓϥ ⲉⲧⲃⲉ ⲡⲙⲡⲛⲟⲩⲧⲉ ⲉⲣⲉ ⲛⲟⲩⲧⲉ-ⲟⲩⲟⲛ ⲛⲓⲙ ⲣⲓ 10 ⲛⲛⲟⲩⲁⲇⲓⲕⲟⲥ ⲅⲁⲣⲕⲉ ⲙⲙⲟⲟⲩ ⲉⲃⲟⲗ ⲁⲛ ⲡⲉ ⲡⲛⲟⲩⲧⲉⲉⲙⲡⲉⲑⲟⲟⲩ- ⲉⲧⲱⲱⲃⲉ ⲛⲁⲕⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ ⲕⲁⲧⲁ ⲡⲉⲕϩⲱⲃ-ⲣⲓ ⲕⲁ ⲧⲉⲕⲣⲓ ⲧⲃⲃⲉ ⲡⲉⲕϩⲏⲧⲥⲓⲥ ⲙⲡⲉⲕⲉⲙ 15 ⲡⲁϣⲏⲣⲉ ⲧⲁⲧⲟ ⲉⲃⲟⲗ ⲛⲅⲉⲣ ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱⲛⲉϩⲃⲏⲩⲉ ⲙ ⲧⲙ ⲉⲣⲟⲕ ϩⲛⲟⲩⲡⲱⲛϩ ⲙⲟⲣⲕ ϭⲉⲡⲏ-ⲛⲧⲉⲥⲃⲱ ⲉϫⲛ ⲧⲁϩⲟⲕ ⲉⲣⲁⲧⲕⲧⲉⲕϯⲡⲉ- 20 ⲛⲟⲩⲥⲱⲧⲡ ⲙⲡⲁⲩⲱ ⲉⲕⲉϩⲱⲙ ⲉ ⲛⲟⲩⲧⲉ-ϫⲛⲛⲉⲕϫⲓϫⲉ ⲙⲡⲉⲣⲕⲁⲧⲉⲭⲉϫⲉⲉⲩⲉ ⲉⲩⲟⲩ ⲙⲙⲟⲕ ⲙⲁⲩⲁⲱϣϥ - ⲁⲕ ⲛⲅϯ ⲛⲟⲩⲙⲡⲉⲣϣⲱⲡⲉ 25 ϩⲟⲟⲩ ⲛⲥⲁⲟⲩϩⲟⲛⲁⲧⲥⲃⲱ ⲡⲁ ⲟⲩ ⲛⲅϣⲱⲡⲉϣⲏⲣⲉ ⲁⲗⲗⲁ ⲛⲁⲙⲉⲗⲏⲥ ⲛⲧⲉⲁⲣⲓϩⲟⲧⲉ ϩⲏⲧϥ ⲡⲉⲕⲟⲩⲟⲉⲓϣⲙⲡⲛⲟⲩⲧⲉ ⲛⲅ ⲟⲩⲱ ⲛⲧⲟⲟⲧⲕ ϩⲁⲣⲉϩ ⲉⲛⲉϥⲉⲛ 30 ⲛⲅⲥⲟⲩⲉⲣ ⲡⲉϩⲟⲧⲟⲗⲏ- ⲟⲩ ⲛⲧⲁⲩϫⲡⲁϣⲏⲣⲉ ⲙⲡⲉⲣⲣ ⲡⲟⲕ-ϩⲙϩⲁⲗ ⲛⲧⲉϥ ϯϩⲱⲛ ⲉⲧⲟⲟⲧⲕϩⲟⲧⲉ ϩⲛⲟⲩⲉⲟⲟⲩ ⲡⲁϣⲏⲣⲉ ϫⲉ ⲙ

ALIN SUCIU654

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Naples National Library IB9 fo 53v

ⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲡⲓⲥⲧⲟⲥ ⲟⲩⲣⲱⲙⲉ ⲛⲅⲛⲁϯ ⲣⲱⲙⲉ ⲉⲣⲉⲡⲉϥ

ϩⲏⲩ ⲉⲣⲟϥ ⲁⲛ ϩⲱⲃ ϫⲟⲥⲉ ⲉ

ϫⲛⲛⲉⲕⲉⲓ ⲉ ⲡⲱⲕ ⲟⲩⲣⲱϫⲙⲡⲉⲕϩⲟ- 5 ⲙⲉ ⲙⲙⲁⲓⲛⲟⲩ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲧⲉ ⲟⲩⲣⲱⲙⲉ

ⲟⲩⲣⲉϥϭⲱⲛⲧ ⲛϥϭⲱϣⲧ ⲁⲛ ⲉ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲛⲁⲡⲉⲓⲙⲁ ϫⲉ

ⲣⲉϥⲕⲁⲧⲁⲗⲁ ⲛⲁⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲗⲉⲓ- 10 ⲡⲱⲣϫ ⲙⲡⲣⲱⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉ-ⲟⲩⲣⲉϥϯϩⲉ ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲣⲱⲙⲉ ⲉⲧⲃⲉ ⲛⲁ

ⲣⲉϥⲕⲱϩ ⲡⲉⲓⲙⲁ ϫⲉ ⲛⲁ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ 15 ⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲟⲩϩⲁϩ ⲛϣⲁϫⲉ ⲡⲱⲣϫ ⲙⲡⲣⲱⲧⲁⲣⲉⲕϣⲱⲡⲉ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉⲉⲕⲟ ⲛⲣⲙⲣⲁϣ ⲁⲣⲓϣⲃⲏⲣ ⲛⲧⲟϥ

ϫⲉ ⲛⲣⲙⲣⲁϣ ⲉⲩϩⲏⲕⲉ ⲙⲙⲁⲓⲛⲉⲧⲛⲁⲕⲗⲏⲣⲟ 20 ⲛⲟⲩⲧⲉ-ⲛⲟⲙⲉⲓ ⲙⲡⲕⲁϩ ⲟⲩϩⲏⲕⲉ ⲉϥⲑⲃ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲃⲓⲏⲩ-ϣⲧⲉⲣⲧⲓⲣ ⲟⲩϩⲏⲕⲉ ⲉⲙⲙⲁⲓ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ϣⲙⲙⲟ-ⲟⲩⲣⲱⲙⲉ ⲉϥⲟ ⲛ 25 ⲟⲩϩⲏⲕⲉ ⲉϥϩⲏⲕ

ϣⲃⲏⲣ ⲉⲩⲥϩⲓⲙⲉ ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ ϩⲛⲑⲟⲧⲉ ⲙⲡ

ⲟⲩⲇⲉ ⲙⲡⲉⲣⲕⲁ ⲛⲟⲩⲧⲉ-ⲙⲛⲧϣⲃⲏⲣ ⲛⲁⲕ ⲟⲩϩⲏⲕⲉ ⲉϥϥⲉⲓ

ⲙⲛⲟⲩⲥϩⲓⲙⲉ ⲥⲟⲥ -ⲙⲡⲉⲣⲙⲟⲟϣⲉ 30 ⲟⲩϩⲏⲕⲉ ⲉϥϭⲱϣⲧ

ⲙⲛⲟⲩⲕⲟⲩⲓ ⲉⲣⲟⲕ ⲉⲡⲛⲟⲩⲧⲉ ⲉⲟⲩⲛϫⲛⲛⲉⲕⲧⲁϩⲧ ⲟⲩϩⲁⲣⲉϩ ϩⲛⲧⲉϥ

ⲛⲅⲉⲓ ⲉⲡⲁϩⲟⲩ- ⲧⲁⲡⲣⲟ-ⲉⲕϣⲁⲛⲕⲁ ⲟⲩϣ ⲡⲁϣⲏⲣⲉ ⲁⲣⲓϣ

ⲃⲏⲣ ⲛⲁⲕ ⲕⲁⲁϥ 35 ⲃⲏⲣ ⲉⲣⲱⲙⲉ

Col A 26 ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ added later

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Naples National Library IB9 fo 54r

ⲛⲓⲙ ⲉϥⲉⲣϩⲟⲧⲉ ⲛⲁϥ ϫⲉ ⲛⲧⲟϥϩⲏⲧϥ ⲙⲡⲛⲟⲩ ⲡⲉⲧⲛⲁⲧⲁϫⲣⲉ

ⲧⲉ ⲁⲩⲱ ⲉϥϩⲁ ⲡⲉⲕϩⲏⲧ ⲛⲁϥ

ⲣⲉϩ ⲉⲛⲉϥⲉⲛ ⲛϥϫⲓ ϩⲗⲟϭⲧⲟⲗⲏ- 5 ⲛⲧⲉⲡⲉϥⲕⲱϩⲧ

ⲙⲡⲉⲣⲕⲁ ⲧⲉⲕ ϣⲱⲡⲉ ⲛϩⲏⲧⲕ ϩⲉⲗⲡⲓⲥ ϩⲛⲣⲱ ⲛϥⲣⲱⲕϩ ⲛⲛⲉⲕⲙⲉ ⲡⲁϣⲏⲣⲉ ⲉⲧ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ-ⲃⲉ ⲧⲙⲟⲧⲛⲉⲥ ⲙ ϭⲱϣⲧ ⲉⲡⲛⲟⲩ

ⲡⲉⲓⲙⲁ ⲧⲁⲣⲉⲕ 10 ⲧⲉ ⲡⲁϣⲏⲣⲉ ⲧⲁϭⲱ ⲉⲕⲟ ⲛⲣⲙϩⲉ- ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱ

ⲛⲉϫ ⲡⲉⲕⲣⲟⲟⲩϣ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲡϫⲟⲉⲓⲥ ⲧⲁ ⲥⲱⲧⲙ ⲛⲥⲁⲡⲛⲟⲩⲣⲉϥϥⲓ ⲣⲟⲟⲩϣ ⲧⲉ ⲡⲁϣⲏⲣⲉϩⲁⲣⲟⲕ- 15 ⲧⲁⲣⲉⲡⲛⲟⲩⲧⲉ

ⲕⲁ ⲧⲉⲕϩⲉⲗⲡⲓⲥ ⲥⲱⲧⲙ ⲉⲣⲟⲕ-ϩⲙⲡⲛⲟⲩⲧⲉ ⲡⲁ ⲡⲱⲧ ⲉϩⲟⲩⲛ ⲉⲣⲟϥϣⲏⲣⲉ ϫⲉ ⲛⲧⲟϥ ⲧⲁⲣⲉϥⲡⲱⲧ

ⲡⲉⲧⲛⲁⲙⲟⲟⲛⲉ ⲉϩⲟⲩⲛ ⲉⲣⲟⲕ ⲛϥⲙⲙⲟⲕ- 20 ⲧⲥⲁⲃⲟⲕ ⲉⲡⲉϥ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ ⲛⲟⲙⲟⲥ ⲛϥⲟⲩⲉⲉⲓⲥ ⲉⲣⲟⲕ ⲛⲉϩ ⲡⲉϥⲥⲟⲟⲩⲛ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁ ⲉⲣⲟⲕ ⲛϥϣⲱ

ⲥⲁⲛⲟⲩϣⲕ ⲡⲉ ⲛⲁⲕ ⲛϫⲁⲩ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲥⲕⲉ 25 ⲙⲟⲉⲓⲧ ⲥⲟⲩⲡⲁⲍⲉ ⲙⲙⲟⲕ ⲧⲉⲛ ⲡⲉⲕϩⲏⲧ ⲉ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲧⲁϫ ϩⲟⲩⲛ ⲉⲣⲟϥ ⲧⲁⲣⲉ ⲡⲉⲕϩⲏⲧ ⲣⲉϥⲙⲟⲟϣⲉ ⲛⲙ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁϫⲓ ⲙⲁⲕ ⲉϥⲥⲟⲩ

ⲙⲟⲉⲓⲧ ϩⲏⲧⲕ 30 ⲧⲱⲛ-ⲕⲁ ⲡⲛⲟⲩⲧⲉ ϣⲱⲡⲉ ⲉⲕⲁϣⲉ

ⲛⲁⲕ ⲛⲃⲟⲏ ⲉⲣⲟϥ ⲛⲧⲉⲩϣⲏ

ⲑⲟⲥ ⲡⲁϣⲏⲣⲉ ⲙⲛⲡⲉϩⲟⲟⲩ ϫⲉ ⲛⲛⲅϯ ⲕⲁⲣⲡⲟⲥ ⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ

ALIN SUCIU656

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Naples National Library IB9 fo 54v

ⲉⲓⲥ ⲉⲣⲟⲕ- ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲥⲁⲛⲟⲩϣⲕ ϩⲙⲡ ϩⲟϫϩⲉϫ ⲧⲁ

ϫⲟⲉⲓⲥ ϫⲉ ⲛⲧⲟϥ ⲣⲉⲕϣⲱⲡⲉ

ⲡⲉⲧⲛⲁϯ ⲛⲁⲕ ϩⲙⲡⲉⲙⲧⲟⲛ-ⲛⲛⲁⲓⲧⲏⲙⲁ 5 ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲙⲡⲉⲕϩⲏⲧ- ϩⲓⲥⲉ ⲧⲁⲣⲉⲕ

ⲉⲕϣⲁⲛⲁⲓⲧⲉⲓ ϣⲱⲡⲉ ϩⲙⲛⲟⲩϩⲱⲃ ⲛⲧⲟ ⲡⲉⲙⲧⲟⲛ ⲁⲩⲱⲟⲧϥ ⲙⲡⲛⲟⲩ ⲛⲛⲉⲕⲙⲉⲥⲧⲉ

ⲧⲉ ⲙⲡⲉⲣⲉⲓ ⲉⲡⲁ 10 ⲟⲩϩⲱⲃ ⲉϥϩⲟ

ϩⲟⲩ ϫⲉϣⲁⲣⲉ ⲥⲉ ϫⲉ ϩⲓⲧⲉⲛ

ⲡⲛⲟⲩⲧⲉ ϫⲉⲛⲧ ϩⲁϩ ⲛϩⲓⲥⲉ ⲉⲣⲉ

ⲡⲣⲱⲙⲉ ⲉⲛⲁⲩ ⲡⲣⲱⲙⲉ ⲛⲁ

ϫⲉ ϥⲛⲁϩⲩⲡⲟ ⲛⲟⲩϩⲙ -ⲙⲓⲛⲉ ⲁⲗⲗⲁ 15 ⲡⲁϣⲏⲣⲉ ⲉⲓϯ ⲥ

ϩⲙⲡⲉⲕϩⲏⲧ ⲃⲱ ⲛⲁⲕ ϩⲛⲛⲉⲧⲏⲣϥ ⲁⲓⲧⲉⲓ ⲁⲩⲱ ϩⲓⲟⲟⲩⲉ ⲙⲡⲱ

ⲕⲛⲁϫⲓ- ⲛⲁϩ ⲉⲓⲧⲁⲗⲟⲡⲁϣⲏⲣⲉ ⲉⲕϩⲙⲟ ⲙⲙⲟⲕ ⲉϩⲣⲁⲓ

ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ 20 ⲉϫⲛⲛⲉϩⲓⲟⲟⲩⲉ

ⲕⲁ ⲧⲡⲩⲗⲏ ⲉⲧ ⲉⲧⲥⲟⲩⲧⲱⲛ-ϭⲏⲩ ⲙⲡⲉⲕⲉⲙ ⲙⲡⲉⲣⲙⲟⲟϣⲉ

ⲧⲟ ⲉⲃⲟⲗ- ϩⲛⲟⲩϭⲱⲱⲙⲉⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲙⲟⲟϣⲉ

ⲧⲉⲕⲣⲓ ⲕⲁ ⲧⲉⲛ 25 ⲛⲧⲟϥ ⲉⲕⲥⲟⲩ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ⲧⲱⲛ ϩⲛϩⲱⲃ

ⲧⲉ ⲛⲧⲟⲟⲧⲕ - ⲛⲓⲙ-ⲉϣⲱⲡⲉ ⲉⲕ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛϣⲁⲛⲟⲩⲱϣ ⲥⲁϭⲓⲛⲉⲣϩⲱⲃ

ⲡⲁϣⲏⲣⲉ ⲕⲛⲁ 30 ⲛⲓⲙ-ϫⲓ ⲥⲃⲱ ⲉⲕ ⲙⲡⲉⲣϣⲱϣ

ϣⲁⲛⲙⲉⲣⲉ ⲥⲱ ⲙⲛⲧⲏⲩ ⲛⲓⲙ-ⲧⲙ ⲕⲛⲁϫⲓ- ϣⲱⲡⲉ ⲛⲧⲟϥ

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ⲉⲕⲧⲁϫⲣⲏⲩ ⲙⲁⲓⲛⲟⲩⲧⲉ ⲧⲏ

ⲉϫⲛⲛⲉⲧⲥⲏϩ ⲣⲟⲩ-ⲁⲩⲱ ⲡⲛⲟⲙⲟⲥ ϫⲓ ϭⲉ ⲛⲁⲕ ⲛⲇⲁⲩ

ⲙⲡⲛⲟⲩⲧⲉ ⲕⲁ ⲉⲓⲇ ⲉϥⲱϣ

ⲁϥ ϩⲙⲡⲉⲕ 5 ⲉⲃⲟⲗ ⲉⲣⲉⲥⲁⲟⲩⲗ

ϩⲏⲧ ⲛⲛⲁⲩ ⲡⲏⲧ ⲛⲥⲱϥⲛⲓⲙ- ϫⲉ ⲁⲛⲅ ⲟⲩⲟⲩϩⲟⲣ

ⲥⲱⲧⲙ ⲇⲁⲇ ⲉϥⲙⲟⲟⲩⲧ ⲁⲩⲱⲉϥⲱϣ ⲉⲃⲟⲗ ⲁⲛⲅ ⲟⲩⲡⲏⲓ ⲛⲟⲩ

ⲉϥϫⲱ ⲙⲙⲟⲥ 10 ⲱⲧ-ϫⲉ ⲛⲥⲁⲃⲏⲗ ϫⲉ ⲛⲁⲓ ϭⲉ ⲧⲏⲣⲟⲩ ⲡⲁ

ⲡⲉⲕⲛⲟⲙⲟⲥϣⲟ ϣⲏⲣⲉ ⲁⲓϫⲟⲟⲩ

ⲟⲡ ⲛⲁⲓ ⲙⲙⲉⲗⲉ ⲉⲧⲃⲉ ⲡⲉⲑⲃⲃⲓⲟ-ⲧⲏ ⲛⲉⲓⲛⲁⲧⲁ ϫⲓ ⲇⲁⲩⲉⲓⲇ ⲛⲁⲕ

ⲕⲟ ⲡⲉ ϩⲙⲡⲁⲑⲃ 15 ⲟⲛ ⲛⲥⲙⲟⲧ ⲉⲣⲉ

ⲃⲓⲟ- ⲛⲉϥϫⲁϫⲉ ⲡⲏⲧ

ⲁⲩⲱ ⲟⲛ ϫⲉ ϯⲛⲁ ⲛⲥⲱϥ ⲉϥⲱϣ

ⲧⲉⲗⲏⲗ ⲉϫⲙ ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ

ⲡⲉⲕϣⲁϫⲉ ⲛⲑⲉ ⲡⲱⲧ ⲛⲥⲁⲛⲁⲙⲡⲉⲛⲧⲁϥϭⲛ 20 ϫⲁϫⲉ ⲛⲧⲁⲧⲁ

ϩⲁϩ ⲛϣⲱⲗ ϩⲟⲟⲩ ⲁⲩⲱ ⲛ

ⲁⲩⲱ ⲙⲁⲣⲉⲡ ⲛⲁⲕⲧⲟⲓ ⲙⲡⲟⲩϣⲁϫⲉ ⲙⲡⲛⲟⲩ ⲱϫⲉⲛ-ⲧⲉ ϩⲗⲟϭ ϩⲛⲧⲉⲕ ⲇⲁⲩⲉⲓⲇ ⲙⲉⲛ ⲥⲱ

ⲧⲁⲡⲣⲟ ⲛⲑⲉ ⲛ 25 ⲙⲁⲧⲓⲕⲟⲥ ⲉϥ

ⲇⲁⲩⲉⲓⲇ ϫⲉ ⲁ ⲙⲓϣⲉ ⲟⲩⲃⲉ ⲛ

ⲛⲉⲕϣⲁϫⲉ ϩ ϫⲓϫⲉⲉⲩⲉ ⲉⲧⲟⲩ

ⲗⲟϭ ϩⲛⲧⲁϣⲟⲩ ⲟⲛϩ ⲉⲃⲟⲗ ⲉϥⲱⲃⲉ ⲉϩⲟⲩⲉ ⲑⲁⲣⲉⲓ ⲙⲡⲛⲟⲩ

ⲉⲟⲩⲉⲃⲓⲱ ϩⲛ 30 ⲧⲉ ⲉϥⲙⲓϣⲉ ⲉ

ⲣⲱⲓ- ϫⲱϥ ⲉⲧⲃⲉ ⲧⲉϥ

ⲇⲁⲩⲉⲓⲇ ⲅⲁⲣ ⲉϥ ⲡⲣⲟϩⲁⲓⲣⲉⲥⲓⲥ

ϣⲟⲟⲡ ⲙⲡⲣⲟ ⲉⲧⲉ ⲟⲩⲉⲛⲧⲁϥⲥ

ⲥⲱⲡⲟⲛ ⲛⲙ

ALIN SUCIU658

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ⲉϩⲟⲩⲛ ⲉⲣⲟϥ- ⲧⲏⲣⲥ ⲙⲡϫⲁϫⲉⲛⲧⲟⲕ ϭⲉ ϩⲱ ⲛⲧⲉⲧⲉⲙⲗⲁⲁⲩ

ⲱⲕ ⲱ ⲡⲁ ϫⲓ ⲧⲏⲩⲧⲛ ⲛ

ϣⲏⲣⲉ ⲁⲣⲓϫⲁⲣ ϭⲟⲛⲥ -ϩⲏⲧ ⲛⲅⲱϣ 5 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ ⲟⲥ ϫⲉ ⲛⲧⲁϥϯ

ⲡⲱⲧ ⲛⲥⲁⲛⲁ ϭⲟⲙ ⲛⲛⲁⲡⲟⲥϫⲁϫⲉ ⲧⲁⲧⲁϩⲟ ⲧⲟⲗⲟⲥ ⲙⲙⲁⲧⲉ-ⲟⲩ ⲉⲧⲉ ⲙⲙⲉⲉⲩⲉ ⲡⲥⲱⲧⲏⲣ ⲱϣ

ⲛⲉⲉⲑⲟⲟⲩ ⲉⲧϯ 10 ⲉⲃⲟⲗ ϫⲉ ⲡⲉϯϫⲱ

ⲛⲙⲙⲁⲕ ⲁⲩⲱ ⲙⲙⲟϥ ⲛⲏⲧⲛ

ⲛⲛⲁⲕⲧⲟⲓ ⲙ ϯϫⲱ ⲙⲙⲟϥ ⲛⲟⲩ

ⲡⲟⲩⲱϫⲉⲛ ⲟⲛ ⲛⲓⲙ ϫⲉ ⲣⲟ

ϯⲛⲁⲗⲟϫϩⲟⲩ ⲛⲥⲉ ⲉⲓⲥ-ⲧⲙⲉϣϭⲙϭⲟⲙ 15 ⲏ ⲛⲅϫⲓ ⲛⲁⲕ ⲛⲧ

ⲉⲁϩⲉⲣⲁⲧⲟⲩ ⲥⲉ ⲙⲛⲧϫⲱⲱⲣⲉ

ⲛⲁϩⲉ ϩⲁⲣⲁⲧⲟⲩ ⲛ ⲓⲏⲥⲟⲩ ⲡϣⲏ

ⲛⲛⲁⲟⲩⲉⲣⲏⲧⲉ- ⲣⲉ ⲛⲛⲁⲩⲏ ⲡϫⲉ ⲁⲕⲙⲟⲣⲧ ⲛⲟⲩ ϫⲱⲱⲣⲉ ϩⲙⲡϭⲟⲙ ⲉⲡⲡⲟⲗⲉ 20 ⲡⲟⲗⲉⲙⲟⲥ ⲉϥ

ⲙⲟⲥ ⲉⲃⲟⲗ ϫⲉ ⲡ ⲥⲉⲣⲉⲙⲗⲁϩ ⲉⲃⲟⲗ

ⲛⲟⲩⲧⲉ ⲡⲉⲧϯ ⲙⲛⲡⲁⲙⲁⲗⲏⲕϭⲟⲙ ⲉⲡⲣⲱⲙⲉ ⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗⲉⲧⲟⲩⲏϩ ⲛⲥⲱϥ ϫⲉ ϩⲛⲧⲉⲩⲛⲟⲩ

ⲉϥⲙⲓϣⲉ ⲙⲛ 25 ⲛⲧⲁϥϫⲣⲟ ⲉⲡⲁ

ⲛⲉⲧⲙⲓϣⲉ ⲛⲙ ⲙⲁⲗⲏⲕ ϩⲓⲧⲙ

ⲙⲁϥ- ⲡⲡⲱⲣϣ ⲉⲃⲟⲗ

ⲁϥϫⲟⲟⲥ ⲅⲁⲣ ⲛⲛⲉ ⲛⲉⲛϭⲓϫ ⲙⲙⲱⲧⲟⲩⲏϩ ⲛⲥⲱϥ ⲩⲥⲏⲥ-ϫⲉ ⲁⲓϯ ⲧⲉⲝⲟⲩ 30 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲥⲓⲁ ⲛⲏⲧⲛ ⲉ ⲟⲟⲥ ϫⲉ ⲓⲏⲥⲟⲩ

ϩⲱⲙ ⲉϫⲛⲛϩⲟϥ ⲟⲩⲡⲣⲟⲫⲏ

ⲙⲛⲛⲟⲩⲟⲟϩⲉ ⲧⲏⲥ ⲡⲉ-ⲁⲩⲱ ⲉϫⲛⲧϭⲟⲙ ⲁⲗⲗⲁ ϯⲥⲱⲧⲙ

659THE SERMO ASCETICUS

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Naples National Library IB9 fo 56r

ⲓⲁ

ⲉⲧⲉⲅⲣⲁⲫⲏ ⲉ ϭⲱⲃ ⲁⲗⲗⲁ ⲛϭⲟⲙⲥⲱϣ ⲉⲃⲟⲗ ϫⲉ ⲛ ϩⲓⲁⲅⲁⲡⲏ-ⲧⲁⲩⲕⲉⲧⲧⲏⲩ ⲙⲡⲣⲧⲣⲉⲛϭⲉⲛ

ⲧⲛ ⲉϩⲣⲁⲓ ⲉϫⲛⲧ ⲧⲥ ⲡⲁϣⲏⲣⲉ ⲉⲩ

ⲥⲛⲧⲉ ⲛⲛⲁⲡⲟⲥ 5 ⲧⲥⲁⲃⲟ ⲙⲙⲟⲕ ⲉ

ⲧⲱⲗⲟⲥ ⲙⲛⲛⲉⲡ ⲙⲓϣⲉ ⲉⲕⲙⲟⲩⲣⲣⲟⲫⲏⲧⲏⲥ- ⲙⲡⲇⲓⲁⲃⲟⲗⲟⲥ

ⲛⲧⲟⲕ ϩⲱⲱⲕ ⲉⲛⲉⲕⲟⲩⲉⲣⲏⲧⲉ

ⲡⲁϣⲏⲣⲉ ϩⲓⲧⲙ ⲙⲁⲩⲁⲁⲕ ⲉⲕⲡⲡⲱⲣϣ ⲉⲃⲟⲗ 10 ⲧⲱⲃϩ ϫltⲉgt ⲙⲡⲉⲣⲛⲛⲉⲕϭⲓϫ ⲉⲕⲉ ϫⲓⲧⲛ ⲉϩⲟⲩⲛ ⲉ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ ⲡⲓⲣⲁⲥⲙⲟⲥ ⲉⲕⲙⲁⲕ- ⲙⲟⲩⲣⲉ ⲉⲙⲡⲓ

ⲉⲕϣⲁⲛⲣϩⲟⲧⲉ ⲣⲁⲥⲙⲟⲥ ⲉⲣⲟⲕ

ϩⲏⲧϥ ⲙⲡⲛⲟⲩ 15 ⲙⲁⲩⲁⲁⲕ-ⲧⲉ ⲉⲕⲉⲉⲓ ⲉⲃⲟⲗ ⲟⲩⲛ ϩⲛϩⲃⲏⲩⲉⲉⲙⲓϣⲉ ⲙⲛⲛⲉⲕ ⲅⲁⲣ ⲉⲣⲉⲡⲣⲱⲙⲉ

ϫⲁϫⲉ ϩⲛⲟⲩϩⲓⲏ ϯ ⲙⲙⲟϥ ⲉⲣⲟⲟⲩⲉⲩⲉϭⲱⲧⲡ ϩⲁ ⲉϥⲙⲟⲩⲣ ⲙⲡⲇⲓⲁ

ⲧⲉⲕϩⲏ ⲛⲥⲁϣϥ 20 ⲃⲟⲗⲟⲥ ⲉⲣⲟϥ ⲙⲁⲩ

ⲛϩⲓⲏ- ⲁⲁϥ-ⲛⲉⲕϫⲁϫⲉ ⲉⲧϯ ⲟⲩⲥⲁ ⲛⲕⲟⲧⲥ ⲅⲁⲣ

ⲛⲙⲙⲁⲕ ⲛⲉ ⲙ ⲡⲉ ⲡⲇⲓⲁⲃⲟⲗⲟⲥⲙⲉⲉⲩⲉ ⲉⲧϯ ⲛⲙ ϣⲁϥⲉⲛ ϩⲉⲛϩ

ⲙⲁⲕ- 25 ⲃⲏⲩⲉ ⲅⲁⲣ ⲛⲁⲅⲁⲁⲓϯ ϭⲉ ⲛⲁⲕ ⲡⲁ ⲡⲏ ⲙⲡⲣⲱⲙⲉ

ϣⲏⲣⲉ ⲛⲟⲩϭⲟⲙ ϣⲁⲛⲧⲉϥⲉⲛⲧϥ

ⲉⲃⲟⲗ ϩⲓⲧⲙⲡ ⲉⲧϭⲟⲣϭⲥ ϩⲉⲛⲛⲟⲩⲧⲉ ⲧⲁⲣⲉⲕ ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ 30 ϣⲛϩⲧⲏϥ ⲛⲙⲁⲕ ⲧⲏⲣⲟⲩ- ⲛⲟⲩϫ ⲛϥⲧⲉϩⲛⲧⲁⲡⲛⲟⲩⲧⲉ ⲅⲁⲣ ⲡⲉⲕⲟⲩⲱϣ

ϯ ⲛⲁⲛ ⲁⲛ ⲛⲟⲩ ⲙⲛⲧⲁⲅⲁⲡⲏⲡⲛⲁ ⲙ ⲙⲛⲧ

ALIN SUCIU660

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Naples National Library IB9 fo 56v

ⲓⲃ

ⲛϥⲧⲱϩ ⲙ ⲉⲓⲧⲁ ⲉⲕϩⲙⲟⲟⲥ

ⲡⲉⲧⲥⲁϣⲉ ⲙⲛ ϩⲛⲧⲙⲏⲧⲉ ⲛ

ⲡⲉⲧϩⲟⲗϭ - ϩⲛⲣⲱⲙⲉ ϥⲓⲧⲱⲃϩ ϭⲉ ⲙⲡ ⲡⲉⲕⲣⲟⲟⲩϣ

ⲛⲟⲩⲧⲉ ⲡⲁϣⲏ 5 ⲙⲁⲩⲁⲁⲕ ⲉⲕⲣⲉ ϫⲛⲛⲉⲕⲉⲓ ϣⲁⲛⲛⲁⲩ ⲉϩⲱⲃ

ⲉⲛⲉϥϩⲁϭⲉ- ⲛⲓⲙ ⲙⲟϣⲧⲕⲉⲩⲉⲣϩⲁⲗ ⲅⲁⲣ ⲙⲡ ϫⲉ ⲉⲛⲉⲁⲕⲉⲛ

ⲣⲉϥϣⲙϣⲉ ⲡϫⲏ ⲉⲃⲟⲗ ϩⲙ

ⲛⲟⲩⲧⲉ ϩⲛϩⲉⲛ 10 ⲡⲉⲕⲃⲁⲗ-ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ ⲁⲩⲱ ⲙⲡⲣϫⲓ ⲗⲁ

ⲛⲟⲩⲧⲉ- ⲁⲩ ⲛϣⲁϫⲉ ⲛⲧⲉ

ⲛⲑⲉ ⲛⲁⲇⲁⲙ ⲗⲁⲁⲩ ⲉϩⲟⲩⲛ ⲉ

ⲛⲧⲁⲩⲉⲣ ⲣⲱⲙⲉ ⲉⲙϩⲁⲗ ⲙⲙⲟϥ ϩⲛ 15 ⲡⲉⲛⲉⲕⲃⲁⲗ ⲛⲁⲩ

ⲟⲩⲥⲙⲏ ⲙ ⲙⲛⲧ ⲉⲣⲟϥ ⲛⲧⲉⲛⲉⲕⲛⲟⲩⲧⲉ ⲁϥ ⲙⲁⲁϫⲉ ⲥⲟⲧⲙⲟⲩⲧⲉϩ ⲡⲉⲧϩⲟⲗϭ ⲛⲅϥⲓ ⲙⲡⲉϥⲛⲟ

ⲙⲛⲡⲉⲧⲥⲁϣⲉ- ⲃⲉ ⲛⲅⲧⲁⲗⲟϥ ⲉ

ⲣⲟⲉⲓⲥ ϭⲉ ϩⲱⲱⲕ 20 ϫⲱⲕ-ⲉⲧⲉⲙϯϩⲓⲛⲏⲃ ⲉⲧⲃⲉ ⲡϣⲁϫⲉ

ⲛⲛⲉⲕⲃⲁⲗ ⲣⲉⲕ ⲉⲧⲥⲏϩ ϫⲉ ⲉⲧⲉ

ⲣⲓⲕⲉ ⲛⲛⲉⲕⲃⲟⲩ ⲧⲛⲟ ⲛϩⲏⲏⲃⲉ

ϩⲉ ϫⲉ ⲉⲕⲉⲉⲣ ⲉϫⲛⲛⲉⲛⲟⲃⲉ ⲛ

ⲃⲟⲗ ⲛⲑⲉ ⲛⲟⲩ 25 ⲛⲉⲧϩⲓⲧⲟⲩⲱ

ϭⲁϩⲥⲉ ⲉⲃⲟⲗ ϩⲛⲟⲩ ⲧⲉⲛ ⲉⲧⲉⲧⲛϩⲁϭⲉ ⲁⲩⲱ ⲛ ⲱⲡ ⲙⲡⲉⲩϣⲱ

ⲑⲉ ⲛⲟⲩϩⲁⲗⲏⲧ ⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛⲉⲃⲟⲗ ϩⲛⲟⲩⲡⲁϣ- ⲛⲉ ⲉⲕϣⲁⲛ

ϩⲉⲛϩⲁⲣⲉϩ ⲛⲓⲙ 30 ⲱⲡ ⲙⲡϣⲱⲱⲧ

ϩⲁⲣⲉϩ ⲉⲡⲉⲕ ⲙⲡⲉⲧϩⲓⲧⲟⲩϩⲏⲧ ϩⲛϩⲓⲟ ⲱⲕ ϫⲉ ⲛⲟⲩⲕ

ⲟⲩⲉ ⲅⲁⲣ ⲛⲱⲛϩ ⲛⲉ ⲙⲉⲕⲕⲣⲓⲛⲉⲛⲉ ⲉⲃⲟⲗ ϩⲛⲛⲁⲓ- ⲛⲗⲁⲁⲩ ⲙⲉⲕ

661THE SERMO ASCETICUS

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Venice Marciana 192 fo 100r

ⲓⲅ

ϫⲓⲥⲉ ⲛϩⲏⲧ ⲉϫⲉⲛ ϩⲙⲡⲉⲕⲥⲙⲟⲧⲗⲁⲁⲩ ⲁⲗⲗⲁ ⲉⲣⲉⲡⲉⲕϩⲏⲧ

ϣⲁⲕϥⲓ ϩⲁϩⲱⲃ ⲟ ⲛⲑⲉ ⲛⲟⲩⲕⲱϩⲧ

ⲛⲓⲙ ⲉⲧⲃⲉ ⲧⲁ ⲉϩⲟⲩⲛ ⲉⲡⲛⲟ

ⲅⲁⲡⲏ ⲙⲡⲛⲟⲩ 5 ⲃⲉ-ⲧⲉ- ⲙⲡⲉⲣϣⲱⲡⲉ ⲉⲕ

ϣⲱⲡⲉ ⲛⲭⲣⲏⲥ ⲃⲏⲗ ⲉⲃⲟⲗ ϩⲙⲧⲟⲥ ⲡⲁϣⲏ ⲡⲉⲕϩⲏⲧ ϣⲱ

ⲣⲉ ϫⲉ ⲛⲉⲧⲟ ⲛ ⲡⲉ ⲛⲧⲟϥ ⲉⲕ

ⲭⲣⲏⲥⲧⲟⲥ ⲛⲉⲧ 10 ⲧⲟⲣϩ ϩⲛϩⲱⲃ

ⲛⲁⲟⲩⲱϩ ϩⲓϫⲙ ⲛⲓⲙ-ⲡⲕⲁϩ ⲁⲩⲱ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕϩⲏⲧ

ⲛⲃⲁⲗϩⲏⲧ ⲛⲉⲧ ⲉⲉⲣϫⲟⲉⲓⲥ ⲉⲣⲟⲕⲛⲁϣⲱϫⲡ ϩⲓ ⲁⲗⲗⲁ ⲁⲣⲓϫⲟⲉⲓⲥ

ϫⲱϥ- 15 ⲛⲧⲟϥ ⲉⲡⲉⲕ

ⲁⲩⲱ ϫⲉ ⲧⲁⲅⲁⲡⲏ ϩⲏⲧ-ϣⲁⲥⲉⲣⲭⲣⲏⲥ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛ

ⲧⲟⲥ ⲉϥϫⲱ ⲙ ⲥⲁⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲟⲥ ϫⲉ ⲉⲕϣⲁⲛ ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ 20 ϩⲏⲧ ⲟⲩⲁϩϥ ⲛ

ⲁⲣⲓⲭⲣⲏⲥⲧⲟⲥ ⲥⲱⲕ-ϩⲓⲃⲁⲗϩⲏⲧ ⲧⲁ ⲙⲡⲉⲣⲥⲱⲧⲙ ⲛⲥⲁⲣⲉⲕϩⲉ ⲉⲡⲉⲟⲟⲩ ⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲡⲛⲟⲩⲧⲉ- ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲙⲡⲉⲣϣⲱⲡⲉ ⲛⲑⲉ 25 ϩⲏⲧ ⲛⲧⲟϥ ⲥⲱ

ⲛⲛⲉⲓϣⲟⲛⲧⲉ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲧⲣⲏⲧ ϩⲓϫⲛⲛ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕ

ⲧⲟⲟⲩ ⲉⲧⲉ ⲡⲛⲟⲩ ϩⲏⲧ ⲉⲉⲣⲛⲟⲩⲧⲉ

ⲧⲉ ⲡⲉϣⲱⲡⲉ ⲛⲁⲕ ⲁⲗⲗⲁⲛⲧⲟϥ ⲛⲑⲉ ⲛⲟⲩ 30 ⲙⲁⲣⲉⲡⲉⲕϩⲏⲧ

ⲕⲁϣ ⲉϥⲣⲏⲧ ϩⲓ ⲛⲧⲟϥ ⲥⲱⲧⲙϫⲛⲟⲩⲙⲟⲟⲩ ⲉⲧⲉ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ-ⲡⲛⲟⲩⲛ ⲡⲉ ⲕⲟⲩⲱϣ ⲉⲥⲱⲧⲙ

ϣⲱⲡⲉ ⲉⲕⲙⲟⲧⲛ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ

ALIN SUCIU662

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Venice Marciana 192 fo 100v

ⲓⲇ ⲓⲁ

ⲡⲁϣⲏⲣⲉ ⲛⲅ ⲉⲡϫⲓⲛϫⲏ-ⲛⲁⲟⲩⲱϣ ⲁⲛ ⲁⲩⲱ ⲟⲛ ϫⲉ ⲁⲛltⲁgt

ⲉⲥⲱⲧⲙ ⲛⲥⲁ ⲁⲛⲟⲙⲓⲁ ϫⲓⲥⲉ

ⲛⲉⲕⲟⲩⲱϣ ⲉⲧⲁⲁⲡⲉ ⲁⲩϩⲛⲅⲥⲱⲧⲙ ⲛⲥⲁ 5 ⲣⲟϣ ⲉϫⲟⲓ ⲛ

ⲡⲛⲟⲩⲧⲉ- ⲑⲉ ⲛⲟⲩⲉⲧⲡⲱ

ⲡⲟⲩⲱϣ ⲙⲡⲛⲟⲩ ⲉⲥϩⲟⲣϣ -ⲧⲉ ⲡⲉ ϩⲁⲣⲉϩ ⲉ ⲧⲉⲛⲛⲁⲩ ⲅⲁⲣ ϫⲉ

ⲛⲉϥⲉⲛⲧⲟⲗⲏ ⲉⲣϣⲁⲛⲡⲣⲱ

ⲉⲕϣⲁⲛϩⲁⲣⲉϩ 10 ⲙⲉ ⲧⲟϭϥ ⲉⲡⲛⲟⲩ

ⲅⲁⲣ ⲉⲛⲉϥⲉⲛⲧⲟ ⲧⲉ ϣⲁϥⲗⲟ ⲉϥ

ⲗⲏ ⲕⲛⲁϣⲱ ϩⲟⲣϣ ⲛⲛⲟⲃⲉⲡⲉ ⲉⲟⲩⲉⲛϭⲟⲙ ϣⲁⲣⲉⲡϣⲁϫⲉ

ⲙⲙⲟⲕ ϩⲛⲛⲉⲕ ⲙⲡⲥⲱⲧⲏⲣ

ϩⲃⲏⲩⲉ ⲧⲏⲣⲟⲩ 15 ϫⲱⲕ ⲉⲃⲟⲗ ⲉ

ⲁⲩⲱ ⲡⲉⲕϩⲱⲃ ϫⲱϥ ϫⲉ ⲉⲧⲉ

ⲛⲁϣⲱⲡⲉ ⲛ ⲧⲛϣⲁⲛϭⲱ ϩⲙ

ⲥⲱⲧⲡ ϫⲉ ⲛⲉϥ ⲡⲁϣⲁϫⲉ ⲧⲉⲉⲛⲧⲟⲗⲏ ⲛⲥⲉ ⲧⲛⲛⲁⲥⲟⲩⲉⲛ ⲧ

ϩⲟⲣϣ ⲁⲛ- 20 ⲙⲉ ⲁⲩⲱ ⲧⲙⲉ

ⲉϥⲱϣ ⲉⲃⲟⲗ ⲟⲛ ⲛⲁⲉⲣⲧⲏⲩⲧⲛ

ϫⲉ ⲁⲙⲏⲓⲧⲛ ϣⲁ ⲛⲣⲙϩⲉ-ⲣⲟⲓeuroⲟⲩⲟⲛ ⲛⲓⲙ ⲉϥϫⲱ ⲙⲙⲟⲥ

ⲉⲧϩⲟⲥⲉ ⲁⲩⲱ ⲉ ϫⲉ ⲡⲛⲟⲩⲧⲉ ⲛⲁ

ⲧⲟⲧⲡ ⲁⲩⲱ 25 ⲉⲣⲧⲏⲩⲧⲛ ⲛⲁⲛⲟⲕ ϯⲛⲁϯ ⲉⲙ ⲣⲙϩⲉ ⲉⲛⲉⲧⲛ

ⲧⲟⲛ ⲛⲏⲧⲛ - ⲛⲟⲃⲉ ⲉⲃⲟⲗⲁⲩⲱ ⲟⲛ ϥⲱϣ ϫⲉ ⲡⲛⲟⲩⲧⲉ

ⲉⲃⲟⲗ ⲟⲩⲃⲉ ϩⲟⲓⲛⲉ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲡ

ⲉⲩϩⲟⲥⲉ ⲉⲡϫⲓⲛ 30 ⲣⲱⲙⲉ-ϫⲏ ⲛⲑⲉ ⲉⲧ ⲉⲃⲟⲗ ϫⲉ ϥⲥⲏϩ ϫⲉ

ⲥⲏϩ ϫⲉ ⲁϩⲣⲟⲟⲩ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲛⲛⲉⲧϩⲟⲥⲉ ⲥⲉϩⲟⲥⲉ ⲛⲉⲧⲟⲩⲧⲃⲃⲟ

663THE SERMO ASCETICUS

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Oxford Bodleian Library MS Copt F 157(P)r

TRANSLATION

[A] Unknown number of lines missing

7 [ ] and do not quarrel about anything10 [Do] not be hard [so that] you do not die before

your [time]54

11 [Do not] be O [my] son [ ]

Unknown number of lines missing21 [ ] [run immediately from] all [these things] [Do not] be

[ ] O my [son] but be [meek] for the [meek will] inheritthe earth55

Unknown number of lines missing23 [ ] and [the] Devil [will not have] power [over you] Be

[calm] and humble with all people

[A] BnF Copte 1321 fo 87r + BnF Copte 1332 frag 42Cv

c20 lines missing c20 lines missing[ ] [ ] [ⲁⲩⲱ ⲛϩⲟⲙⲟⲟⲩ][ⲕ]ⲁ ⲣⲡⲟⲥ ϥ [ⲛⲁⲧ] ⲥⲓⲟⲛ [ ⲧⲉⲛⲟⲩ]ⲃⲃⲟϥ- ⲁⲩⲱ [ⲛⲟⲩⲟⲉⲓϣ]ⲁ [ⲅ]ⲱⲛⲓⲍⲉ ϭ [ⲉ] ⲡⲁ ⲛⲓⲙ[ ϣⲁⲉⲛⲉϩ]ϣⲏⲣⲉ ⲧⲁⲣⲉⲕ ⲛⲉⲛ[ⲉϩ ϩⲁ]ϭⲱ ϩⲛⲛⲁⲡⲧⲃ ⲙⲏ [ⲛ-]ⲃⲟ ⲧⲏⲣⲟⲩ ⲉⲓⲧⲉ ϩⲛⲛⲉⲕⲃⲁⲗⲉⲓⲧⲉ ϩⲙⲡⲉⲕ

ϩⲏⲧ ⲧⲁⲣⲉⲕⲉⲓ[ⲉⲧ]ⲉ ⲕⲁⲣⲭⲏⲛⲑⲉ ⲛⲛⲉⲓⲕⲟⲩⲓ

ⲛϣⲏⲣⲉ ⲛⲧⲁmargin

54 Eccles 71755 Matt 55

ALIN SUCIU664

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24 Look at [your] teacher how [he] walked [in] humbleness[setting] for us [a model] so that [ ]56

[B] Unknown number of lines missing28 [Look at] Isaiah [crying] out and [saying] lsquo[Our] entire

righteousness is like [a] menstrual ragrsquo57 [before] you29 [And our] Lord [instructed] those [who followed] him lsquoIf

you [do] every[thing] that [has been] ordered [to you] [ ]58

Unknown number of lines missing29a Look at the tax collector my [son] whom God praised for

his humbleness31 Walk in poverty my [son] for [the] poverty [humbles] the

person59 Do not [ ] [ ] according to the [commandment] of[Christ] so that you [devote yourself to] God [and] God [ ] you

32 Devote yourself to [God] [ ] his sweetness and you will[know his] wish

One leaf missing[C] 38 [Sitting] in your cell be like a master-pilot who steers

his ship60 observing the wind from which side it comes to youwhether comes the good wind or comes the bad wind Be strongin the battle and cry out lsquoArise north wind and come southwind and blow in my garden so that my spices give scentrsquo61

39 Sitting in your cell my son do not be like a judge40 Do not weary of praying and you will be heard41 While you are in a labour look for rest42 My son give yourself to God with all your strength so that

he fights for you62 protects you gives you power and fights withthose who fight against you For you shall not be able to do any-thing apart from God but if the person supplicates God thenGod gives him power watches him fills him with wisdom andunderstanding and leads him with his counsel63

[B] BnF Copte 1321 fo 87v + BnF Copte 1332 frag 42Cr

[C] Venice Marciana 192 fo 99r (p 1)

56 1 Pet 22157 Isa 64558 Luke 171059 Prov 10460 Cf 4 Macc 7161 S of S 41662 Cf Exod 141463 Cf Ps 7224

665THE SERMO ASCETICUS

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43 Sitting in your cell do not be wandering forth Pay atten-tion [D] how you sit Do not become like a beast that hastens afterthe person but rather be the person who drives the beast Sittingin your cell have a guard to you Do not have the body in the cellwhile your heart is in Egypt but make your body a temple ofGod64 and strengthen your thoughts so that you obtain for your-self the stable thought

43a Sitting in your cell do not let your mind exalt with you orexalt yourself by the deliberation of your mind65 or praise your-self alone for God detests those who praise themselves alone66

but he looks upon the prayer of those who are humble67 Sittingin your cell do not have any fetters It is sufficient (to do) foreach day its works68 so that you remain calm Guard yourself notto commit sin Sitting in your cell persist in your prayers fastsand the fight of your heart so that you abide in the things that be-long to the purity of the heart for without peace and holiness [E]no one will see God69

44 Sitting in your cell if a brother brings reports against youdo not let your heart be concerned with them so that you remaincalm and your heart remains quiet for many are the thoughts ofthe cell

45 Sitting in the cell keep recitation in your mouth If youstop put a guard to you or else you are led astray so that you re-main in the pure things and the Holy Spirit befriends you Sittingin your cell seek after the blameless thought and the thought ofGod makes him a member of your household so that he over-comes all the thoughts that fight against you For the thought ofGod which is the reason is the king of the passions70

46 Sitting in your cell fight against yourself so that you obtainthe grace of the cell for the cell has grace

[D] Venice Marciana 192 fo 99v (p 2)[E] Naples National Library IB9 fo 52r (p 3)

64 Cf 1 Cor 31665 Sir 6266 1 Clement 30667 Ps 1011868 Cf Matt 63469 Cf Heb 121470 Cf 4 Macc 17 13 182 The idea that reason rules over passions is

based on 4 Macc 11 ff

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47 Sitting in your cell do not teach yourself to pine for a persondo not let a person wait for you and also do not wait for a person sothat you remain calm but because of the commandment of Godsupport those who come to you If a brother [F] spends a Sundaywith you support him because of the commandment of God If abrother comes to the monastery71 while you are in it support himuntil he finds a cell because of the commandment of God And doaccording to your capacity that which depends on you for you alsoif you go to a monastery you want to be helped For this is the com-mandment of God and these are the works of the cell my son

48 If you come out from the cell be careful72 so that you donot bring out the laden ship and empty it and you do not walk bythe sight of your eyes and the hearing of your ears Stay safe myson and let all the things that you see be profitable to you so thatyou return calm to your cell

49 Sitting in your cell my son have constantly the thought ofGod in your heart and his fear shall encircle you

50 For the fear of God drives out from the soul all sin corrup-tion and transgression

51 The one who has obtained the fear of God has obtained allgrace The one who has the fear of God has [G] treasuries filledwith all good things For the fear of God delivers the person fromsin and it is in the fear of God that everyone turns away from evil

52 Sitting in your cell keep the judgement before you and per-form the things of life Gird yourself about your loins with theteaching73 and you shall trample upon your bruised enemies

53 Do not be undisciplined my son but fear God and keep hiscommandments74

54 My son do not be the slave of your cowardice75 for humanglory Guard yourself against vainglory or else God shall scatteryour bones76

[F] Naples National Library IB9 fo 52v (p 4)[G] Naples National Library IB9 fo 53r (p 5)

71 Literally lsquomountainrsquo a word which designates a monastery or a monas-tic settlement

72 Literally lsquohold your heartrsquo73 Cf Eph 61474 Eccles 121375 Literally lsquoof his cowardicefearrsquo The Qasr el-Wizz fragment has lsquoof his

desire and his fearrsquo The Sahidic text is perhaps corrupted at this point theGreek reads μὴ γίνου δοῦλος τοῦ θελήματος σου ἕνεκα δόξης ἀνθρωπίνης

76 Cf Ps 526 Ezek 65

667THE SERMO ASCETICUS

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55 Do your entire work for God77 for God is not unjust to re-ward you according to your work78

56 Cleanse your heart my son so that God listens to youimmediately

56a Present yourself approved to God79

57 Do not restrain yourself and strive day after day and do notbe negligent so that your time does not cease from you and youcurse the day you were born

58 I bid you my son [H] do not walk with a person fromwhom you will not profit so that you do not fall upon your faceDo not walk with an angry person80 Do not befriend a slandererDo not walk with a drunkard Do not befriend an irascible personDo not walk with a garrulous person so that you become meekfor the meek will inherit the earth81 Do not befriend a hasty per-son Do not walk with a person who is friend with a woman or achild nor be friends with a woman Do not walk with someoneyounger than you so that you are not confused and do notgo backwards

59 If you make a friend let him be a believer a personwhose work surpasses yours a God-loving person a personwho does not look at the things of this world for it is thethings of this world that separate the person from God Do notbe friends with a person on account of the things of this worldfor it is the things of this world that separate the personfrom God

60 Rather be friends with a God-loving pauper a humble pau-per a hospitable pauper a pauper girded with the fear of God apauper who carries the cross a pauper who gives heed to God andhas a guard on his mouth82

61 My son befriend [I] everyone who fears God and keeps hiscommandments83

[H] Naples National Library IB9 fo 53v (p 6)[I] Naples National Library IB9 fo 54r (p 7)

77 Cf Col 32378 Following the Qasr el-Wizz fragment codex MONBON has lsquoyour heartrsquo

Cf Heb 61079 2 Tim 21580 Cf Prov 222481 Matt 5582 Cf Ps 140383 Cf Eccles 1213

ALIN SUCIU668

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62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

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67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

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67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

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70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

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73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

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Page 21: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

BnF Copte 1321 fo 87r thorn BnF Copte 1332 frag 42Cv

unknown number of lines missing unknown number of lines missing[ ] [ [[ ]ⲧⲃ[ ⲙ [[ ] ⲁⲩⲱ [ⲙ] ⲁⲩⲱ [ⲡⲇⲓⲁ]ⲡⲉⲣϯⲧⲱⲛ ϩⲛ ⲃⲟⲗⲟ [ⲥ ⲛⲁϣϭⲙ]ⲗ ⲁⲁⲩ ⲛϩⲱⲃ- ϭⲟⲙ ⲉⲣ [ⲟⲕ ⲁⲛ][ⲙ]ⲡ ⲉⲣϣⲱⲡⲉ ϣⲱⲡⲉ [ⲉⲕⲙⲟⲧⲛ][ⲉ]ⲕⲟ ⲛⲛⲁϣⲧ ⲉⲕⲑⲃⲃⲓⲏ [ⲩ ⲉ][ϫ]ⲉ ⲛⲅⲙⲟⲩ ϩⲁ ⲣⲱⲙⲉ ⲛ[ⲓⲙ-][ⲑ]ⲏ ⲙⲡⲉⲕⲟⲩⲟ ϭⲱϣⲧ ⲉ[ⲡⲉⲕ][ⲉⲓϣ]- ⲥⲁϩ ⲛⲑⲉ [ⲁϥ][ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲱ ⲙⲟⲟϣ[ⲉ ϩⲛ][ⲡⲁϣ]ⲏⲣⲉ ⲉⲕⲟ ⲑⲃⲃⲓⲟ [ⲉϥⲕⲱ][ ] ⲙ ⲛⲁⲛ ⲛ [ⲟⲩⲥⲙⲟⲧ]

unknown number of lines missing ϫⲉⲕ[ⲁⲥ[ ] [ ϣⲱ [ⲡⲉ[ ⲡⲱ]ⲧ ⲛⲧⲉ [ⲩⲛⲟⲩ] ⲟ [ⲛⲛⲁⲓ] ⲧⲏⲣⲟⲩ [] ⲡ [[ⲙⲡⲉⲣ]ϣⲱⲡⲉ ⲙ unknown number of lines missing[ ]ϥ ⲱ ⲡⲁ

[ϣⲏⲣ]ⲉ ⲁⲗ[ⲗⲁ ϣ]ⲱⲡⲉ ⲛ

[ⲣⲙⲣ]ⲁϣ ϫⲉ ⲛ[ⲣⲙⲣ]ⲁϣ ⲛⲉⲧ

[ⲛⲁⲕ]ⲗⲏⲣⲟⲛⲟ[ⲙⲉⲓ ⲙ]ⲡⲕⲁϩ

margin

ALIN SUCIU648

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BnF Copte 1321 fo 87v thorn BnF Copte 1332 frag 42Cr

unknown number of lines missing unknown number of lines missing[ ] [ ] [[ ]- [ ]-[ϭⲱϣⲧ ⲉⲓ]ⲏⲥⲁⲓⲁⲥ ϭⲱϣⲧ ⲉⲡ[ⲧⲉ][ⲉϥⲱ]ϣ ⲉⲃⲟⲗ ⲉϥ ⲗⲱⲛⲏⲥ ⲡⲁ[ϣⲏ][ϫⲱ] ⲙⲙⲟⲥ ϫⲉ ⲉⲣⲉ ⲣⲉ ⲉⲁⲡⲛⲟⲩⲧ [ⲉ][ⲧⲛ]ⲇ ⲓⲕⲁⲓeuroⲟⲥⲩ ⲧⲙⲁⲓⲟϥ ⲉⲧ ⲃ [ⲉ][ⲛⲏ] ⲧⲏⲣⲥ ⲟ ⲛⲑⲉ ⲡⲉϥⲑⲃⲃⲓⲟ[ⲛⲛⲉ]ⲓⲧⲟⲉⲓⲥ ⲛϣ ⲙⲟⲟϣⲉ ϩⲛⲟⲩ

[ⲣⲱ ⲙ]ⲡⲉⲕⲉⲙ ϩⲏⲕⲉ ⲡⲁϣ [ⲏⲣⲉ][ⲧⲟ ⲉⲃⲟ]ⲗ- ϫⲉϣⲁⲣ [ⲉⲧⲙⲛⲧ][ⲁⲩⲱ ⲡⲉ]ⲛϫⲟⲉⲓeuroⲥ ϩⲏⲕⲉ [ⲑⲃⲃⲓⲉ ⲡ][ⲁϥϯⲥⲃ]ⲱ ⲛⲛⲉ ⲣⲱⲙⲉ [-][ⲧⲟⲩⲏϩ] ⲛⲥⲱϥ ⲙⲡⲉⲣ[ ][ϫⲉ ⲉⲧⲉⲧ]ⲛϣⲁⲛ [[ⲉⲣ ϩⲱⲃ ⲛ]ⲓⲙ ⲛ unknown number of lines missing[ⲧⲁⲩⲟⲩⲉϩ]ⲥ ⲁ ϩⲛ ⲉ [ ] ϫ ⲉ[[ⲙⲙⲟⲟⲩ ⲛⲏⲧ]ⲛ [ ]ⲛⲉⲧϣ[

unknown number of lines missing ⲕⲁⲧⲁ ⲧ[ⲉⲛⲧⲟ][ ] ⲛ ⲗⲏ ⲙⲡ[ⲉⲭⲥ][ ] ⲛ ⲧⲁⲣⲉⲕ[ⲥⲉⲣⲃⲉ ⲉⲡ][ ]ⲛⲉ ⲛⲟⲩⲧⲉ [ⲁⲩⲱ ⲡ]

ⲛⲟⲩⲧⲉ [ⲛⲁⲕ-ⲥⲉⲣⲃⲉ ⲉⲡ[ⲛⲟⲩⲧⲉ]ⲛϥϩⲗⲟ [ϭⲛⲅⲥⲟ[ⲟⲩⲛ ⲙⲡⲉϥ]ⲟⲩⲱ[ϣ

margin

649THE SERMO ASCETICUS

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Venice Marciana 192 fo 99r

[ⲁ]ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ϭⲱϣⲧ ϩⲏⲧϥϣⲱⲡⲉ ⲛⲑⲉ ⲛ ⲛⲟⲩⲙⲟⲧⲛⲉⲥⲛⲉⲓⲥⲁϩ ⲛⲛⲉⲉⲃ ⲡⲁϣⲏⲣⲉ ⲧⲁⲁⲕ

ⲉⲧⲉ ⲣϩⲙⲙⲉ ⲙ ⲉⲡⲛⲟⲩⲧⲉ ϩⲛⲡⲉⲩϫⲟⲓ ⲉⲕ 5 ⲧⲉⲕϭⲟⲙ ⲧⲏⲣⲥ ϭⲱϣⲧ ⲉⲃⲟⲗ ⲧⲁⲣⲉϥⲙⲓϣⲉ ⲉϩ

ϩⲏⲧϥ ⲙⲡⲧⲏⲩ ⲣⲁⲓ ⲉϫⲱⲕ ⲛϥϫⲉ ⲉϥⲛⲏⲩ ⲛⲁⲕ ⲥⲕⲉⲡⲁⲍⲉ ⲙ

ϩⲛⲁϣ ⲛⲥⲁ- ⲙⲟⲕ ⲛϥϯⲏ ⲛϥⲉⲓ ⲛⲧⲏⲩ ⲛ 10 ϭⲟⲙ ⲛⲁⲕ ⲛϥⲛⲟⲩⲃⲉ ⲏ ⲛϥ ⲙⲓϣⲉ ⲙⲛⲛⲉⲧ

ⲉⲓ ⲛⲧⲏⲩ ⲛϩⲉ ⲙⲓϣⲉ ⲛⲙⲙⲁⲕⲃⲱⲱⲛ- ϫⲉ ⲁϫⲉⲛ ⲡⲛⲟⲩⲧⲉ

ϣⲱⲡⲉ ⲉⲕϫⲟⲟⲣ ⲛⲅⲛⲁⲉϣϭⲙ

ϩⲙⲡⲡⲟⲗⲩ 15 ϭⲟⲙ ⲁⲛ ⲉⲉⲣⲗⲁ

ⲙⲟⲥ ⲛⲅⲱϣ ⲁⲩ ⲁⲗⲗⲁⲉⲃⲟⲗ ϫⲉ ⲧⲱ ⲉⲣϣⲁⲛⲡⲣⲱⲙⲉ

ⲟⲩⲛⲅ ⲡⲧⲏⲩ ⲧⲱⲃϩ ⲙⲡⲛⲟⲩ

ⲛⲉⲙϩⲓⲧ ⲛⲅ ⲧⲉ ϣⲁⲣⲉⲡ

ⲉⲓ ⲡⲧⲟⲩⲣⲏⲥ 20 ⲛⲟⲩⲧⲉ ϯ ϭⲟⲙ

ⲛⲅⲛⲓⲃⲉ ⲉϩⲟⲩⲛ ⲛⲁϥ ⲛϥⲣⲟⲉⲓⲥϩⲙⲡⲁⲕⲩⲡⲟⲥ ⲉⲣⲟϥ ⲛϥⲙⲁϩϥⲛⲧⲉⲛⲁϩⲏⲛⲉ ⲛⲥⲟⲫⲓⲁ ϩⲓϯ ⲙⲡⲉⲩⲥⲧⲟⲓ- ⲙⲛⲧⲣⲉⲙⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 25 ϩⲏⲧ ⲛϥϫⲓ

ⲧⲉⲕⲣⲓ ⲡⲁ ⲙⲟⲉⲓⲧ ϩⲏⲧϥ

ϣⲏⲣⲉ ⲙⲡⲉⲣ ⲉϩⲟⲩⲛ ⲉⲡⲉϥ

ϣⲱⲡⲉ ⲛⲑⲉ ⲛ ϣⲟϫⲛⲉ-ⲛⲓⲕⲣⲓⲧⲏⲥ- ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲉⲣϩⲓⲥⲉ ⲉⲧⲱ 30 ⲧⲉⲕⲣⲓ ⲙⲡⲣⲃϩ ⲁⲩⲱ ⲥⲉⲛⲁ ϣⲱⲡⲉ ⲉⲕ

ⲥⲱⲧⲙ ⲉⲣⲟⲕ ⲥⲟⲣⲙ ⲉⲃⲟⲗ-ⲉⲕϩⲛⲟⲩϩⲓⲥⲉ ⲛⲏⲫⲉ ⲙⲙⲟⲕ

ALIN SUCIU650

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Venice Marciana 192 fo 99v

ϫⲉ ⲉⲕϩⲙⲟⲟⲥ ⲙⲁⲩⲁⲁⲕ ϫⲉ ⲡ

ⲛⲁϣ ⲛϩⲉ ⲙⲡⲣ ⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲉⲣ ⲑⲉ ⲛⲛⲓⲧⲃⲛⲏ ⲛⲛⲉltⲧgtⲧⲙⲁ

ⲉⲧϫⲱⲣⲙ ⲛ ⲓⲟ ⲙⲙⲟⲟⲩ ⲙⲁⲩ

ⲥⲁⲡⲣⲱⲙⲉ ⲁⲗ 5 ⲁⲁⲩ-ⲗⲁ ⲁⲣⲓⲡⲣⲱⲙⲉ ϣⲁϥϭⲱϣⲧ ⲇⲉ

ⲛⲧⲟϥ ⲉⲧϫⲱ ⲛⲧⲟϥ ⲉϫⲙⲣⲉⲙ ⲛⲥⲁⲡⲧⲃ ⲡⲉϣⲗⲏⲗ ⲛ

ⲛⲏ- ⲛⲉⲧⲑⲃⲃ ⲓⲏⲩ-ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ⲕⲁ ⲟⲩ ⲧⲉⲕⲣⲓ ⲙⲡⲣ

ⲣⲟⲉⲓⲥ ⲛⲧⲟⲟⲧⲕ ⲕⲁ ⲗⲁⲁⲩ ⲙⲙⲣ

ⲙⲡⲉⲣⲕⲁ ⲡⲥⲱ ⲣⲉ ⲛⲧⲟⲟⲧⲕ ⲙⲁ ϩⲛⲧⲣⲓ ⲉⲣⲉ ϩⲱ ⲉⲡⲉϩⲟⲟⲩ

ⲡⲉⲕϩⲏⲧ ϩⲛ 15 ⲡⲉϩⲟⲟⲩ ⲉⲛⲉϥ

ⲕⲏⲙⲉ- ϩⲃⲏⲩⲉ ⲧⲁⲣⲉⲕⲁⲗⲗⲁ ⲉⲣ ⲡⲉⲕⲥⲱ ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲙⲁ ⲛⲉⲣⲡⲉ ⲙⲡ ⲡⲛⲟⲃⲉ ⲛⲧⲟϥ

ⲛⲟⲩⲧⲉ ⲛⲅⲉⲣϫ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉ

ⲛⲉⲕⲙⲉⲉⲩⲉ 20 ⲣⲟϥ ⲉⲧⲙⲁⲁϥ-ⲧⲁⲣⲉⲕϫⲡⲟ ⲛⲁⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲙⲉⲉⲩⲉ ⲉⲧⲥ ⲧⲉⲕⲣⲓ ⲡⲣⲟⲥⲙⲟⲛⲧ - ⲕⲁⲣⲧⲏⲣⲉⲓ ⲉ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲛⲉⲕϣⲗⲏⲗ

ⲧⲉⲕⲣⲓ ⲙⲡⲉⲣ 25 ⲙⲛⲛⲉⲕⲛⲏⲥⲕⲁ ⲡⲉⲕϩⲏⲧ ⲉ ⲧⲓⲁ ⲙⲛⲡⲁϫⲓⲥⲉ ⲛⲧⲟⲟⲧⲕ ⲅⲱⲛ ⲙⲡⲉⲕⲟⲩⲇⲉ ⲙⲡⲉⲣ ϩⲏⲧ ⲧⲁⲣⲉⲕϫⲁⲥⲧⲕ ϭⲱ ϩⲛⲛⲁⲡⲧⲃ

ϩⲙⲡϣⲟϫ 30 ⲃⲟ ⲙⲡϩⲏⲧⲛⲉ ⲙⲡⲉⲕ ϫⲉ ⲁϫⲉⲛ ϯⲣⲏ

ϩⲏⲧ ⲟⲩⲇⲉ ⲛⲏ ⲙⲛⲡⲧⲃⲃⲟ

ⲙⲡⲣⲧⲙⲁⲓⲟⲕ

651THE SERMO ASCETICUS

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Naples National Library IB9 fo 52r

ⲙⲉⲛⲗⲁⲁⲩ ⲛⲁ ⲛⲟⲩⲧⲉ ϫⲡⲟϥ

ⲛⲁⲩ ⲉⲡⲛⲟⲩⲧⲉ- ⲛⲁⲕ ⲛⲣⲙⲛⲏⲓeuroⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲧⲁⲣⲉϥϫⲣⲟ ⲉⲙ

ⲧⲉⲕⲣⲓ ⲛⲧⲉ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ

ⲟⲩⲥⲟⲛ ⲉⲛ ϩⲉⲛ 5 ⲉⲧϯ ⲛⲙⲙⲁⲕϣⲁϫⲉ ⲉϩⲟⲩⲛ ϫⲉ ⲡⲣⲣⲟ ⲛⲙⲡⲁ

ⲛⲁⲕ ⲙⲡⲉⲣⲕⲁ ⲑⲟⲥ ⲡⲉ ⲡⲙⲉⲉⲩⲉ

ⲡⲉⲕϩⲏⲧ ϩⲓⲱ ⲙⲡⲛⲟⲩⲧⲉ ⲉⲧⲉⲟⲩ ⲧⲁⲣⲉⲕϭⲱ ⲡⲗⲟⲅⲓⲥⲙⲟⲥ ⲡⲉⲉⲕⲙⲟⲧⲛ ⲛⲧⲉ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲡⲉⲕϩⲏⲧ ϭⲱ ⲧⲉⲕⲣⲓ ϯ ⲉϩⲟⲩⲛ

ⲉϥⲥϭⲣⲁϩⲧ ϫⲉ ⲉϩⲣⲁⲕ ⲧⲁⲣⲉⲕⲛⲁϣⲉ ⲙⲙⲉⲉⲩⲉ ϫⲓ ⲙⲡⲉϩⲙⲟⲧⲛⲧⲣⲓ- ⲛⲧⲣⲓ ϫⲉ ⲟⲩⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧ 15 ⲧⲉⲧⲣⲓ ⲛⲟⲩϩ

ⲣⲓ ⲕⲁ ⲟⲩⲙⲉ ⲙⲟⲧ-ⲗⲉⲧⲁ ϩⲛⲣⲱⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲉⲕϣⲁⲛⲕⲁ ⲣⲓ ⲙⲡⲣⲧⲥⲁⲣⲱⲕ ⲉⲃⲟⲗ ⲕⲁ ⲃⲟⲕ ⲉⲥⲱϣⲙⲟⲩⲣⲟⲉⲓⲥ ⲛⲧⲟ 20 ⲛⲥⲁⲣⲱⲙⲉⲟⲧⲕ ϫⲛⲛⲉⲩⲥ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣ

ⲁ ⲣⲙⲉⲕ ⲉⲃⲟⲗ ⲕⲁ ⲡⲣⲱⲙⲉ ⲉ

ⲧⲁⲣⲉⲕϭⲱ ϩⲛ ϭⲱϣⲧ ϩⲏⲧⲕ ⲛⲁⲡⲧⲃⲃⲟ ⲛⲧⲉ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣⲡⲉⲡⲛⲁ ⲉⲧⲟⲩ 25 ϭⲱϣⲧ ⲛⲥⲁ

ⲁⲁⲃ ⲉⲣϣⲃⲏⲣ ⲣⲱⲙⲉ ⲧⲁⲣⲉⲕⲉⲣⲟⲕ- ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲉⲧⲃⲉ ⲧⲉⲛ

ⲧⲉⲕⲣⲓ ⲡⲱⲧ ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ

ⲛⲥⲁⲡⲙⲉⲉⲩⲉ 30 ⲧⲉ ϥⲓ ϩⲁⲛⲉⲧⲉⲧⲟⲩⲁⲁⲃ ⲁⲩⲱ ⲛⲏⲩ ⲉϫⲱⲕ-ⲡⲙⲉⲉⲩⲉ ⲙⲡ ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ

ALIN SUCIU652

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ⲉⲣ ⲟⲩⲕⲩⲣⲓⲁⲕⲏ ⲡⲥⲱⲧⲙ ⲛⲛⲉⲕϩⲁϩⲧⲏⲕ ϥⲓ ⲙⲁⲁϫⲉ-ϩⲁⲣⲟϥ ⲉⲧⲃⲉ ⲧⲉⲛ ϣⲱⲡⲉ ⲉⲕⲧⲁⲛ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ϩⲏⲩ ⲡⲁϣⲏ

ⲧⲉ- 5 ⲣⲉ ⲉⲕϣⲁⲛ

ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ

ⲉⲓ ⲉⲡⲧⲟⲟⲩ ⲉⲕ ⲙⲁⲣⲟⲩⲉⲣϩⲏⲩ

ϩⲓⲱⲱϥ ϥⲓ ϩⲁ ⲛⲁⲕ ⲧⲁⲣⲉⲕⲣⲟϥ ϣⲁⲛⲧⲉϥ ⲃⲱⲕ ⲉⲧⲉⲕⲣⲓ

ϭⲉⲛ ⲟⲩⲣⲓ ⲉⲧⲃⲉ 10 ⲉⲕⲙⲟⲧⲛ -ⲧⲉⲛⲧⲟⲗⲏ ⲙⲡ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲛⲟⲩⲧⲉ ⲁⲩⲱ ⲣⲓ ⲡⲁϣⲏⲣⲉⲡⲉⲧⲡⲏϩ ϣⲁ ⲕⲁ ⲡⲙⲉⲉⲩⲉ ⲙⲡⲣⲟⲕ ⲕⲁⲧⲁ ⲧⲉⲕ ⲛⲟⲩⲧⲉ ϩⲙⲡⲉⲕ

ϭⲟⲙ ⲁⲣⲓϥ ϫⲉ ⲛ 15 ϩⲏⲧ ⲛⲛⲁⲩ ⲛⲓⲙ

ⲧⲟⲕ ϩⲱⲱⲕ ⲉⲕ ⲛⲧⲉⲧⲉϥϩⲟⲧⲉϣⲁⲛⲃⲱⲕ ⲉⲩ ⲕⲱⲧⲉ ⲉⲣⲟⲕ-ⲧⲟⲟⲩ ⲕⲛⲁⲟⲩ ϫⲉ ϣⲁⲣⲉⲑⲟⲧⲉ

ⲱϣ ⲉⲧⲣⲉⲩϯ ⲧⲟ ⲙⲡⲛⲟⲩⲧⲉⲟⲧⲟⲩ ⲛⲙⲙⲁⲕ 20 ⲛⲟⲩϫⲉ ⲉⲃⲟⲗ ϩⲛ

ⲧⲉⲛⲧⲟⲗⲏ ⲅⲁⲣ ⲧⲉⲯⲩⲭⲏ ⲛⲛⲟ

ⲙⲡⲛⲟⲩⲧⲉ ⲧⲉ ⲃⲉ ⲛⲓⲙ ϩⲓⲧⲁⲧⲁⲓ ⲛⲁⲓeuroⲛⲉ ⲛⲉϩ ⲕⲟ ⲛⲓⲙ ϩⲓⲁⲛⲟⲃⲏⲩⲉ ⲛⲧⲣⲓ ⲡⲁ ⲙⲓⲁ ⲛⲓⲙ-ϣⲏⲣⲉ- 25 ⲡⲉⲛⲧⲁϥϫⲡⲟ

ⲉⲕⲛⲏⲩ ⲉⲃⲟⲗ ⲛⲁϥ ⲛⲑⲟⲧⲉ

ϩⲛⲧⲣⲓ ⲕⲁ ⲡⲉⲕ ⲙⲡⲛⲟⲩⲧⲉϩⲏⲧ ⲙⲙⲟⲕ ϫⲛ ⲁϥϫⲡⲟ ⲛⲁϥ ⲛⲛⲉⲕⲉⲛ ⲡϫⲟⲓ ⲭⲁⲣⲓⲥⲙⲁ ⲛⲓⲙ-ⲉⲃⲟⲗ ⲉϥⲟⲡⲧ ⲛⲅ 30 ⲡⲉⲧⲉⲟⲩⲉⲛⲧⲁ ϥϣⲟⲩⲟϥ ⲛⲅⲙⲟⲟ ⲙⲙⲁⲩ ⲛⲑⲟⲧⲉ

ϣⲉ ⲉⲧⲃⲉ ⲡⲛⲁⲩ ⲙⲡⲛⲟⲩⲧⲉ ⲟⲩⲛⲛⲛⲉⲕⲃⲁⲗ ⲙⲛ ⲧⲁϥ ⲙⲙⲁⲩ ⲛ

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Col A 33ndash4 ⲛⲧⲉϥϩⲟⲧⲉ] ⲙⲡⲉϥⲟⲩⲱϣ ⲙⲛⲧⲉϥϩⲟⲧⲉ B (the Qasr el-Wizz fragment) k Col B 14 ⲡⲉⲕϩⲏⲧ] ⲡⲉⲕϩⲱⲃ B k

ⲉϩⲉⲛⲁϩⲱⲱⲣ ⲙ ⲙⲛⲧⲣⲱⲙⲉ-ⲉⲩⲙⲉϩ ⲛⲁⲅⲁ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉⲡⲉⲟⲑⲟⲛ ⲛⲓⲙ ϫⲉ ⲟⲩ ⲉⲧϣⲟⲩϣⲁⲣⲉⲑⲟⲧⲉ ⲙⲡ ⲉⲓⲧ ϫⲛⲛⲉⲡⲛⲟⲩⲧⲉ ⲧⲟⲩϫⲉ 5 ⲛⲟⲩⲧⲉ ϫⲉⲉⲣⲉⲡⲣⲱⲙⲉ ⲉⲡ ⲛⲉⲕⲕⲉⲉⲥ ⲉⲃⲟⲗⲛⲟⲃⲉ- ⲡⲉⲕϩⲱⲃ ⲧⲏⲣϥⲁⲩⲱ ϩⲛⲑⲟⲧⲉ ⲁⲣⲓϥ ⲉⲧⲃⲉ ⲡⲙⲡⲛⲟⲩⲧⲉ ⲉⲣⲉ ⲛⲟⲩⲧⲉ-ⲟⲩⲟⲛ ⲛⲓⲙ ⲣⲓ 10 ⲛⲛⲟⲩⲁⲇⲓⲕⲟⲥ ⲅⲁⲣⲕⲉ ⲙⲙⲟⲟⲩ ⲉⲃⲟⲗ ⲁⲛ ⲡⲉ ⲡⲛⲟⲩⲧⲉⲉⲙⲡⲉⲑⲟⲟⲩ- ⲉⲧⲱⲱⲃⲉ ⲛⲁⲕⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ ⲕⲁⲧⲁ ⲡⲉⲕϩⲱⲃ-ⲣⲓ ⲕⲁ ⲧⲉⲕⲣⲓ ⲧⲃⲃⲉ ⲡⲉⲕϩⲏⲧⲥⲓⲥ ⲙⲡⲉⲕⲉⲙ 15 ⲡⲁϣⲏⲣⲉ ⲧⲁⲧⲟ ⲉⲃⲟⲗ ⲛⲅⲉⲣ ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱⲛⲉϩⲃⲏⲩⲉ ⲙ ⲧⲙ ⲉⲣⲟⲕ ϩⲛⲟⲩⲡⲱⲛϩ ⲙⲟⲣⲕ ϭⲉⲡⲏ-ⲛⲧⲉⲥⲃⲱ ⲉϫⲛ ⲧⲁϩⲟⲕ ⲉⲣⲁⲧⲕⲧⲉⲕϯⲡⲉ- 20 ⲛⲟⲩⲥⲱⲧⲡ ⲙⲡⲁⲩⲱ ⲉⲕⲉϩⲱⲙ ⲉ ⲛⲟⲩⲧⲉ-ϫⲛⲛⲉⲕϫⲓϫⲉ ⲙⲡⲉⲣⲕⲁⲧⲉⲭⲉϫⲉⲉⲩⲉ ⲉⲩⲟⲩ ⲙⲙⲟⲕ ⲙⲁⲩⲁⲱϣϥ - ⲁⲕ ⲛⲅϯ ⲛⲟⲩⲙⲡⲉⲣϣⲱⲡⲉ 25 ϩⲟⲟⲩ ⲛⲥⲁⲟⲩϩⲟⲛⲁⲧⲥⲃⲱ ⲡⲁ ⲟⲩ ⲛⲅϣⲱⲡⲉϣⲏⲣⲉ ⲁⲗⲗⲁ ⲛⲁⲙⲉⲗⲏⲥ ⲛⲧⲉⲁⲣⲓϩⲟⲧⲉ ϩⲏⲧϥ ⲡⲉⲕⲟⲩⲟⲉⲓϣⲙⲡⲛⲟⲩⲧⲉ ⲛⲅ ⲟⲩⲱ ⲛⲧⲟⲟⲧⲕ ϩⲁⲣⲉϩ ⲉⲛⲉϥⲉⲛ 30 ⲛⲅⲥⲟⲩⲉⲣ ⲡⲉϩⲟⲧⲟⲗⲏ- ⲟⲩ ⲛⲧⲁⲩϫⲡⲁϣⲏⲣⲉ ⲙⲡⲉⲣⲣ ⲡⲟⲕ-ϩⲙϩⲁⲗ ⲛⲧⲉϥ ϯϩⲱⲛ ⲉⲧⲟⲟⲧⲕϩⲟⲧⲉ ϩⲛⲟⲩⲉⲟⲟⲩ ⲡⲁϣⲏⲣⲉ ϫⲉ ⲙ

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ⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲡⲓⲥⲧⲟⲥ ⲟⲩⲣⲱⲙⲉ ⲛⲅⲛⲁϯ ⲣⲱⲙⲉ ⲉⲣⲉⲡⲉϥ

ϩⲏⲩ ⲉⲣⲟϥ ⲁⲛ ϩⲱⲃ ϫⲟⲥⲉ ⲉ

ϫⲛⲛⲉⲕⲉⲓ ⲉ ⲡⲱⲕ ⲟⲩⲣⲱϫⲙⲡⲉⲕϩⲟ- 5 ⲙⲉ ⲙⲙⲁⲓⲛⲟⲩ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲧⲉ ⲟⲩⲣⲱⲙⲉ

ⲟⲩⲣⲉϥϭⲱⲛⲧ ⲛϥϭⲱϣⲧ ⲁⲛ ⲉ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲛⲁⲡⲉⲓⲙⲁ ϫⲉ

ⲣⲉϥⲕⲁⲧⲁⲗⲁ ⲛⲁⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲗⲉⲓ- 10 ⲡⲱⲣϫ ⲙⲡⲣⲱⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉ-ⲟⲩⲣⲉϥϯϩⲉ ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲣⲱⲙⲉ ⲉⲧⲃⲉ ⲛⲁ

ⲣⲉϥⲕⲱϩ ⲡⲉⲓⲙⲁ ϫⲉ ⲛⲁ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ 15 ⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲟⲩϩⲁϩ ⲛϣⲁϫⲉ ⲡⲱⲣϫ ⲙⲡⲣⲱⲧⲁⲣⲉⲕϣⲱⲡⲉ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉⲉⲕⲟ ⲛⲣⲙⲣⲁϣ ⲁⲣⲓϣⲃⲏⲣ ⲛⲧⲟϥ

ϫⲉ ⲛⲣⲙⲣⲁϣ ⲉⲩϩⲏⲕⲉ ⲙⲙⲁⲓⲛⲉⲧⲛⲁⲕⲗⲏⲣⲟ 20 ⲛⲟⲩⲧⲉ-ⲛⲟⲙⲉⲓ ⲙⲡⲕⲁϩ ⲟⲩϩⲏⲕⲉ ⲉϥⲑⲃ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲃⲓⲏⲩ-ϣⲧⲉⲣⲧⲓⲣ ⲟⲩϩⲏⲕⲉ ⲉⲙⲙⲁⲓ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ϣⲙⲙⲟ-ⲟⲩⲣⲱⲙⲉ ⲉϥⲟ ⲛ 25 ⲟⲩϩⲏⲕⲉ ⲉϥϩⲏⲕ

ϣⲃⲏⲣ ⲉⲩⲥϩⲓⲙⲉ ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ ϩⲛⲑⲟⲧⲉ ⲙⲡ

ⲟⲩⲇⲉ ⲙⲡⲉⲣⲕⲁ ⲛⲟⲩⲧⲉ-ⲙⲛⲧϣⲃⲏⲣ ⲛⲁⲕ ⲟⲩϩⲏⲕⲉ ⲉϥϥⲉⲓ

ⲙⲛⲟⲩⲥϩⲓⲙⲉ ⲥⲟⲥ -ⲙⲡⲉⲣⲙⲟⲟϣⲉ 30 ⲟⲩϩⲏⲕⲉ ⲉϥϭⲱϣⲧ

ⲙⲛⲟⲩⲕⲟⲩⲓ ⲉⲣⲟⲕ ⲉⲡⲛⲟⲩⲧⲉ ⲉⲟⲩⲛϫⲛⲛⲉⲕⲧⲁϩⲧ ⲟⲩϩⲁⲣⲉϩ ϩⲛⲧⲉϥ

ⲛⲅⲉⲓ ⲉⲡⲁϩⲟⲩ- ⲧⲁⲡⲣⲟ-ⲉⲕϣⲁⲛⲕⲁ ⲟⲩϣ ⲡⲁϣⲏⲣⲉ ⲁⲣⲓϣ

ⲃⲏⲣ ⲛⲁⲕ ⲕⲁⲁϥ 35 ⲃⲏⲣ ⲉⲣⲱⲙⲉ

Col A 26 ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ added later

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ⲛⲓⲙ ⲉϥⲉⲣϩⲟⲧⲉ ⲛⲁϥ ϫⲉ ⲛⲧⲟϥϩⲏⲧϥ ⲙⲡⲛⲟⲩ ⲡⲉⲧⲛⲁⲧⲁϫⲣⲉ

ⲧⲉ ⲁⲩⲱ ⲉϥϩⲁ ⲡⲉⲕϩⲏⲧ ⲛⲁϥ

ⲣⲉϩ ⲉⲛⲉϥⲉⲛ ⲛϥϫⲓ ϩⲗⲟϭⲧⲟⲗⲏ- 5 ⲛⲧⲉⲡⲉϥⲕⲱϩⲧ

ⲙⲡⲉⲣⲕⲁ ⲧⲉⲕ ϣⲱⲡⲉ ⲛϩⲏⲧⲕ ϩⲉⲗⲡⲓⲥ ϩⲛⲣⲱ ⲛϥⲣⲱⲕϩ ⲛⲛⲉⲕⲙⲉ ⲡⲁϣⲏⲣⲉ ⲉⲧ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ-ⲃⲉ ⲧⲙⲟⲧⲛⲉⲥ ⲙ ϭⲱϣⲧ ⲉⲡⲛⲟⲩ

ⲡⲉⲓⲙⲁ ⲧⲁⲣⲉⲕ 10 ⲧⲉ ⲡⲁϣⲏⲣⲉ ⲧⲁϭⲱ ⲉⲕⲟ ⲛⲣⲙϩⲉ- ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱ

ⲛⲉϫ ⲡⲉⲕⲣⲟⲟⲩϣ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲡϫⲟⲉⲓⲥ ⲧⲁ ⲥⲱⲧⲙ ⲛⲥⲁⲡⲛⲟⲩⲣⲉϥϥⲓ ⲣⲟⲟⲩϣ ⲧⲉ ⲡⲁϣⲏⲣⲉϩⲁⲣⲟⲕ- 15 ⲧⲁⲣⲉⲡⲛⲟⲩⲧⲉ

ⲕⲁ ⲧⲉⲕϩⲉⲗⲡⲓⲥ ⲥⲱⲧⲙ ⲉⲣⲟⲕ-ϩⲙⲡⲛⲟⲩⲧⲉ ⲡⲁ ⲡⲱⲧ ⲉϩⲟⲩⲛ ⲉⲣⲟϥϣⲏⲣⲉ ϫⲉ ⲛⲧⲟϥ ⲧⲁⲣⲉϥⲡⲱⲧ

ⲡⲉⲧⲛⲁⲙⲟⲟⲛⲉ ⲉϩⲟⲩⲛ ⲉⲣⲟⲕ ⲛϥⲙⲙⲟⲕ- 20 ⲧⲥⲁⲃⲟⲕ ⲉⲡⲉϥ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ ⲛⲟⲙⲟⲥ ⲛϥⲟⲩⲉⲉⲓⲥ ⲉⲣⲟⲕ ⲛⲉϩ ⲡⲉϥⲥⲟⲟⲩⲛ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁ ⲉⲣⲟⲕ ⲛϥϣⲱ

ⲥⲁⲛⲟⲩϣⲕ ⲡⲉ ⲛⲁⲕ ⲛϫⲁⲩ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲥⲕⲉ 25 ⲙⲟⲉⲓⲧ ⲥⲟⲩⲡⲁⲍⲉ ⲙⲙⲟⲕ ⲧⲉⲛ ⲡⲉⲕϩⲏⲧ ⲉ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲧⲁϫ ϩⲟⲩⲛ ⲉⲣⲟϥ ⲧⲁⲣⲉ ⲡⲉⲕϩⲏⲧ ⲣⲉϥⲙⲟⲟϣⲉ ⲛⲙ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁϫⲓ ⲙⲁⲕ ⲉϥⲥⲟⲩ

ⲙⲟⲉⲓⲧ ϩⲏⲧⲕ 30 ⲧⲱⲛ-ⲕⲁ ⲡⲛⲟⲩⲧⲉ ϣⲱⲡⲉ ⲉⲕⲁϣⲉ

ⲛⲁⲕ ⲛⲃⲟⲏ ⲉⲣⲟϥ ⲛⲧⲉⲩϣⲏ

ⲑⲟⲥ ⲡⲁϣⲏⲣⲉ ⲙⲛⲡⲉϩⲟⲟⲩ ϫⲉ ⲛⲛⲅϯ ⲕⲁⲣⲡⲟⲥ ⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ

ALIN SUCIU656

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ⲉⲓⲥ ⲉⲣⲟⲕ- ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲥⲁⲛⲟⲩϣⲕ ϩⲙⲡ ϩⲟϫϩⲉϫ ⲧⲁ

ϫⲟⲉⲓⲥ ϫⲉ ⲛⲧⲟϥ ⲣⲉⲕϣⲱⲡⲉ

ⲡⲉⲧⲛⲁϯ ⲛⲁⲕ ϩⲙⲡⲉⲙⲧⲟⲛ-ⲛⲛⲁⲓⲧⲏⲙⲁ 5 ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲙⲡⲉⲕϩⲏⲧ- ϩⲓⲥⲉ ⲧⲁⲣⲉⲕ

ⲉⲕϣⲁⲛⲁⲓⲧⲉⲓ ϣⲱⲡⲉ ϩⲙⲛⲟⲩϩⲱⲃ ⲛⲧⲟ ⲡⲉⲙⲧⲟⲛ ⲁⲩⲱⲟⲧϥ ⲙⲡⲛⲟⲩ ⲛⲛⲉⲕⲙⲉⲥⲧⲉ

ⲧⲉ ⲙⲡⲉⲣⲉⲓ ⲉⲡⲁ 10 ⲟⲩϩⲱⲃ ⲉϥϩⲟ

ϩⲟⲩ ϫⲉϣⲁⲣⲉ ⲥⲉ ϫⲉ ϩⲓⲧⲉⲛ

ⲡⲛⲟⲩⲧⲉ ϫⲉⲛⲧ ϩⲁϩ ⲛϩⲓⲥⲉ ⲉⲣⲉ

ⲡⲣⲱⲙⲉ ⲉⲛⲁⲩ ⲡⲣⲱⲙⲉ ⲛⲁ

ϫⲉ ϥⲛⲁϩⲩⲡⲟ ⲛⲟⲩϩⲙ -ⲙⲓⲛⲉ ⲁⲗⲗⲁ 15 ⲡⲁϣⲏⲣⲉ ⲉⲓϯ ⲥ

ϩⲙⲡⲉⲕϩⲏⲧ ⲃⲱ ⲛⲁⲕ ϩⲛⲛⲉⲧⲏⲣϥ ⲁⲓⲧⲉⲓ ⲁⲩⲱ ϩⲓⲟⲟⲩⲉ ⲙⲡⲱ

ⲕⲛⲁϫⲓ- ⲛⲁϩ ⲉⲓⲧⲁⲗⲟⲡⲁϣⲏⲣⲉ ⲉⲕϩⲙⲟ ⲙⲙⲟⲕ ⲉϩⲣⲁⲓ

ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ 20 ⲉϫⲛⲛⲉϩⲓⲟⲟⲩⲉ

ⲕⲁ ⲧⲡⲩⲗⲏ ⲉⲧ ⲉⲧⲥⲟⲩⲧⲱⲛ-ϭⲏⲩ ⲙⲡⲉⲕⲉⲙ ⲙⲡⲉⲣⲙⲟⲟϣⲉ

ⲧⲟ ⲉⲃⲟⲗ- ϩⲛⲟⲩϭⲱⲱⲙⲉⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲙⲟⲟϣⲉ

ⲧⲉⲕⲣⲓ ⲕⲁ ⲧⲉⲛ 25 ⲛⲧⲟϥ ⲉⲕⲥⲟⲩ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ⲧⲱⲛ ϩⲛϩⲱⲃ

ⲧⲉ ⲛⲧⲟⲟⲧⲕ - ⲛⲓⲙ-ⲉϣⲱⲡⲉ ⲉⲕ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛϣⲁⲛⲟⲩⲱϣ ⲥⲁϭⲓⲛⲉⲣϩⲱⲃ

ⲡⲁϣⲏⲣⲉ ⲕⲛⲁ 30 ⲛⲓⲙ-ϫⲓ ⲥⲃⲱ ⲉⲕ ⲙⲡⲉⲣϣⲱϣ

ϣⲁⲛⲙⲉⲣⲉ ⲥⲱ ⲙⲛⲧⲏⲩ ⲛⲓⲙ-ⲧⲙ ⲕⲛⲁϫⲓ- ϣⲱⲡⲉ ⲛⲧⲟϥ

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ⲉⲕⲧⲁϫⲣⲏⲩ ⲙⲁⲓⲛⲟⲩⲧⲉ ⲧⲏ

ⲉϫⲛⲛⲉⲧⲥⲏϩ ⲣⲟⲩ-ⲁⲩⲱ ⲡⲛⲟⲙⲟⲥ ϫⲓ ϭⲉ ⲛⲁⲕ ⲛⲇⲁⲩ

ⲙⲡⲛⲟⲩⲧⲉ ⲕⲁ ⲉⲓⲇ ⲉϥⲱϣ

ⲁϥ ϩⲙⲡⲉⲕ 5 ⲉⲃⲟⲗ ⲉⲣⲉⲥⲁⲟⲩⲗ

ϩⲏⲧ ⲛⲛⲁⲩ ⲡⲏⲧ ⲛⲥⲱϥⲛⲓⲙ- ϫⲉ ⲁⲛⲅ ⲟⲩⲟⲩϩⲟⲣ

ⲥⲱⲧⲙ ⲇⲁⲇ ⲉϥⲙⲟⲟⲩⲧ ⲁⲩⲱⲉϥⲱϣ ⲉⲃⲟⲗ ⲁⲛⲅ ⲟⲩⲡⲏⲓ ⲛⲟⲩ

ⲉϥϫⲱ ⲙⲙⲟⲥ 10 ⲱⲧ-ϫⲉ ⲛⲥⲁⲃⲏⲗ ϫⲉ ⲛⲁⲓ ϭⲉ ⲧⲏⲣⲟⲩ ⲡⲁ

ⲡⲉⲕⲛⲟⲙⲟⲥϣⲟ ϣⲏⲣⲉ ⲁⲓϫⲟⲟⲩ

ⲟⲡ ⲛⲁⲓ ⲙⲙⲉⲗⲉ ⲉⲧⲃⲉ ⲡⲉⲑⲃⲃⲓⲟ-ⲧⲏ ⲛⲉⲓⲛⲁⲧⲁ ϫⲓ ⲇⲁⲩⲉⲓⲇ ⲛⲁⲕ

ⲕⲟ ⲡⲉ ϩⲙⲡⲁⲑⲃ 15 ⲟⲛ ⲛⲥⲙⲟⲧ ⲉⲣⲉ

ⲃⲓⲟ- ⲛⲉϥϫⲁϫⲉ ⲡⲏⲧ

ⲁⲩⲱ ⲟⲛ ϫⲉ ϯⲛⲁ ⲛⲥⲱϥ ⲉϥⲱϣ

ⲧⲉⲗⲏⲗ ⲉϫⲙ ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ

ⲡⲉⲕϣⲁϫⲉ ⲛⲑⲉ ⲡⲱⲧ ⲛⲥⲁⲛⲁⲙⲡⲉⲛⲧⲁϥϭⲛ 20 ϫⲁϫⲉ ⲛⲧⲁⲧⲁ

ϩⲁϩ ⲛϣⲱⲗ ϩⲟⲟⲩ ⲁⲩⲱ ⲛ

ⲁⲩⲱ ⲙⲁⲣⲉⲡ ⲛⲁⲕⲧⲟⲓ ⲙⲡⲟⲩϣⲁϫⲉ ⲙⲡⲛⲟⲩ ⲱϫⲉⲛ-ⲧⲉ ϩⲗⲟϭ ϩⲛⲧⲉⲕ ⲇⲁⲩⲉⲓⲇ ⲙⲉⲛ ⲥⲱ

ⲧⲁⲡⲣⲟ ⲛⲑⲉ ⲛ 25 ⲙⲁⲧⲓⲕⲟⲥ ⲉϥ

ⲇⲁⲩⲉⲓⲇ ϫⲉ ⲁ ⲙⲓϣⲉ ⲟⲩⲃⲉ ⲛ

ⲛⲉⲕϣⲁϫⲉ ϩ ϫⲓϫⲉⲉⲩⲉ ⲉⲧⲟⲩ

ⲗⲟϭ ϩⲛⲧⲁϣⲟⲩ ⲟⲛϩ ⲉⲃⲟⲗ ⲉϥⲱⲃⲉ ⲉϩⲟⲩⲉ ⲑⲁⲣⲉⲓ ⲙⲡⲛⲟⲩ

ⲉⲟⲩⲉⲃⲓⲱ ϩⲛ 30 ⲧⲉ ⲉϥⲙⲓϣⲉ ⲉ

ⲣⲱⲓ- ϫⲱϥ ⲉⲧⲃⲉ ⲧⲉϥ

ⲇⲁⲩⲉⲓⲇ ⲅⲁⲣ ⲉϥ ⲡⲣⲟϩⲁⲓⲣⲉⲥⲓⲥ

ϣⲟⲟⲡ ⲙⲡⲣⲟ ⲉⲧⲉ ⲟⲩⲉⲛⲧⲁϥⲥ

ⲥⲱⲡⲟⲛ ⲛⲙ

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ⲉϩⲟⲩⲛ ⲉⲣⲟϥ- ⲧⲏⲣⲥ ⲙⲡϫⲁϫⲉⲛⲧⲟⲕ ϭⲉ ϩⲱ ⲛⲧⲉⲧⲉⲙⲗⲁⲁⲩ

ⲱⲕ ⲱ ⲡⲁ ϫⲓ ⲧⲏⲩⲧⲛ ⲛ

ϣⲏⲣⲉ ⲁⲣⲓϫⲁⲣ ϭⲟⲛⲥ -ϩⲏⲧ ⲛⲅⲱϣ 5 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ ⲟⲥ ϫⲉ ⲛⲧⲁϥϯ

ⲡⲱⲧ ⲛⲥⲁⲛⲁ ϭⲟⲙ ⲛⲛⲁⲡⲟⲥϫⲁϫⲉ ⲧⲁⲧⲁϩⲟ ⲧⲟⲗⲟⲥ ⲙⲙⲁⲧⲉ-ⲟⲩ ⲉⲧⲉ ⲙⲙⲉⲉⲩⲉ ⲡⲥⲱⲧⲏⲣ ⲱϣ

ⲛⲉⲉⲑⲟⲟⲩ ⲉⲧϯ 10 ⲉⲃⲟⲗ ϫⲉ ⲡⲉϯϫⲱ

ⲛⲙⲙⲁⲕ ⲁⲩⲱ ⲙⲙⲟϥ ⲛⲏⲧⲛ

ⲛⲛⲁⲕⲧⲟⲓ ⲙ ϯϫⲱ ⲙⲙⲟϥ ⲛⲟⲩ

ⲡⲟⲩⲱϫⲉⲛ ⲟⲛ ⲛⲓⲙ ϫⲉ ⲣⲟ

ϯⲛⲁⲗⲟϫϩⲟⲩ ⲛⲥⲉ ⲉⲓⲥ-ⲧⲙⲉϣϭⲙϭⲟⲙ 15 ⲏ ⲛⲅϫⲓ ⲛⲁⲕ ⲛⲧ

ⲉⲁϩⲉⲣⲁⲧⲟⲩ ⲥⲉ ⲙⲛⲧϫⲱⲱⲣⲉ

ⲛⲁϩⲉ ϩⲁⲣⲁⲧⲟⲩ ⲛ ⲓⲏⲥⲟⲩ ⲡϣⲏ

ⲛⲛⲁⲟⲩⲉⲣⲏⲧⲉ- ⲣⲉ ⲛⲛⲁⲩⲏ ⲡϫⲉ ⲁⲕⲙⲟⲣⲧ ⲛⲟⲩ ϫⲱⲱⲣⲉ ϩⲙⲡϭⲟⲙ ⲉⲡⲡⲟⲗⲉ 20 ⲡⲟⲗⲉⲙⲟⲥ ⲉϥ

ⲙⲟⲥ ⲉⲃⲟⲗ ϫⲉ ⲡ ⲥⲉⲣⲉⲙⲗⲁϩ ⲉⲃⲟⲗ

ⲛⲟⲩⲧⲉ ⲡⲉⲧϯ ⲙⲛⲡⲁⲙⲁⲗⲏⲕϭⲟⲙ ⲉⲡⲣⲱⲙⲉ ⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗⲉⲧⲟⲩⲏϩ ⲛⲥⲱϥ ϫⲉ ϩⲛⲧⲉⲩⲛⲟⲩ

ⲉϥⲙⲓϣⲉ ⲙⲛ 25 ⲛⲧⲁϥϫⲣⲟ ⲉⲡⲁ

ⲛⲉⲧⲙⲓϣⲉ ⲛⲙ ⲙⲁⲗⲏⲕ ϩⲓⲧⲙ

ⲙⲁϥ- ⲡⲡⲱⲣϣ ⲉⲃⲟⲗ

ⲁϥϫⲟⲟⲥ ⲅⲁⲣ ⲛⲛⲉ ⲛⲉⲛϭⲓϫ ⲙⲙⲱⲧⲟⲩⲏϩ ⲛⲥⲱϥ ⲩⲥⲏⲥ-ϫⲉ ⲁⲓϯ ⲧⲉⲝⲟⲩ 30 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲥⲓⲁ ⲛⲏⲧⲛ ⲉ ⲟⲟⲥ ϫⲉ ⲓⲏⲥⲟⲩ

ϩⲱⲙ ⲉϫⲛⲛϩⲟϥ ⲟⲩⲡⲣⲟⲫⲏ

ⲙⲛⲛⲟⲩⲟⲟϩⲉ ⲧⲏⲥ ⲡⲉ-ⲁⲩⲱ ⲉϫⲛⲧϭⲟⲙ ⲁⲗⲗⲁ ϯⲥⲱⲧⲙ

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ⲓⲁ

ⲉⲧⲉⲅⲣⲁⲫⲏ ⲉ ϭⲱⲃ ⲁⲗⲗⲁ ⲛϭⲟⲙⲥⲱϣ ⲉⲃⲟⲗ ϫⲉ ⲛ ϩⲓⲁⲅⲁⲡⲏ-ⲧⲁⲩⲕⲉⲧⲧⲏⲩ ⲙⲡⲣⲧⲣⲉⲛϭⲉⲛ

ⲧⲛ ⲉϩⲣⲁⲓ ⲉϫⲛⲧ ⲧⲥ ⲡⲁϣⲏⲣⲉ ⲉⲩ

ⲥⲛⲧⲉ ⲛⲛⲁⲡⲟⲥ 5 ⲧⲥⲁⲃⲟ ⲙⲙⲟⲕ ⲉ

ⲧⲱⲗⲟⲥ ⲙⲛⲛⲉⲡ ⲙⲓϣⲉ ⲉⲕⲙⲟⲩⲣⲣⲟⲫⲏⲧⲏⲥ- ⲙⲡⲇⲓⲁⲃⲟⲗⲟⲥ

ⲛⲧⲟⲕ ϩⲱⲱⲕ ⲉⲛⲉⲕⲟⲩⲉⲣⲏⲧⲉ

ⲡⲁϣⲏⲣⲉ ϩⲓⲧⲙ ⲙⲁⲩⲁⲁⲕ ⲉⲕⲡⲡⲱⲣϣ ⲉⲃⲟⲗ 10 ⲧⲱⲃϩ ϫltⲉgt ⲙⲡⲉⲣⲛⲛⲉⲕϭⲓϫ ⲉⲕⲉ ϫⲓⲧⲛ ⲉϩⲟⲩⲛ ⲉ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ ⲡⲓⲣⲁⲥⲙⲟⲥ ⲉⲕⲙⲁⲕ- ⲙⲟⲩⲣⲉ ⲉⲙⲡⲓ

ⲉⲕϣⲁⲛⲣϩⲟⲧⲉ ⲣⲁⲥⲙⲟⲥ ⲉⲣⲟⲕ

ϩⲏⲧϥ ⲙⲡⲛⲟⲩ 15 ⲙⲁⲩⲁⲁⲕ-ⲧⲉ ⲉⲕⲉⲉⲓ ⲉⲃⲟⲗ ⲟⲩⲛ ϩⲛϩⲃⲏⲩⲉⲉⲙⲓϣⲉ ⲙⲛⲛⲉⲕ ⲅⲁⲣ ⲉⲣⲉⲡⲣⲱⲙⲉ

ϫⲁϫⲉ ϩⲛⲟⲩϩⲓⲏ ϯ ⲙⲙⲟϥ ⲉⲣⲟⲟⲩⲉⲩⲉϭⲱⲧⲡ ϩⲁ ⲉϥⲙⲟⲩⲣ ⲙⲡⲇⲓⲁ

ⲧⲉⲕϩⲏ ⲛⲥⲁϣϥ 20 ⲃⲟⲗⲟⲥ ⲉⲣⲟϥ ⲙⲁⲩ

ⲛϩⲓⲏ- ⲁⲁϥ-ⲛⲉⲕϫⲁϫⲉ ⲉⲧϯ ⲟⲩⲥⲁ ⲛⲕⲟⲧⲥ ⲅⲁⲣ

ⲛⲙⲙⲁⲕ ⲛⲉ ⲙ ⲡⲉ ⲡⲇⲓⲁⲃⲟⲗⲟⲥⲙⲉⲉⲩⲉ ⲉⲧϯ ⲛⲙ ϣⲁϥⲉⲛ ϩⲉⲛϩ

ⲙⲁⲕ- 25 ⲃⲏⲩⲉ ⲅⲁⲣ ⲛⲁⲅⲁⲁⲓϯ ϭⲉ ⲛⲁⲕ ⲡⲁ ⲡⲏ ⲙⲡⲣⲱⲙⲉ

ϣⲏⲣⲉ ⲛⲟⲩϭⲟⲙ ϣⲁⲛⲧⲉϥⲉⲛⲧϥ

ⲉⲃⲟⲗ ϩⲓⲧⲙⲡ ⲉⲧϭⲟⲣϭⲥ ϩⲉⲛⲛⲟⲩⲧⲉ ⲧⲁⲣⲉⲕ ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ 30 ϣⲛϩⲧⲏϥ ⲛⲙⲁⲕ ⲧⲏⲣⲟⲩ- ⲛⲟⲩϫ ⲛϥⲧⲉϩⲛⲧⲁⲡⲛⲟⲩⲧⲉ ⲅⲁⲣ ⲡⲉⲕⲟⲩⲱϣ

ϯ ⲛⲁⲛ ⲁⲛ ⲛⲟⲩ ⲙⲛⲧⲁⲅⲁⲡⲏⲡⲛⲁ ⲙ ⲙⲛⲧ

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ⲓⲃ

ⲛϥⲧⲱϩ ⲙ ⲉⲓⲧⲁ ⲉⲕϩⲙⲟⲟⲥ

ⲡⲉⲧⲥⲁϣⲉ ⲙⲛ ϩⲛⲧⲙⲏⲧⲉ ⲛ

ⲡⲉⲧϩⲟⲗϭ - ϩⲛⲣⲱⲙⲉ ϥⲓⲧⲱⲃϩ ϭⲉ ⲙⲡ ⲡⲉⲕⲣⲟⲟⲩϣ

ⲛⲟⲩⲧⲉ ⲡⲁϣⲏ 5 ⲙⲁⲩⲁⲁⲕ ⲉⲕⲣⲉ ϫⲛⲛⲉⲕⲉⲓ ϣⲁⲛⲛⲁⲩ ⲉϩⲱⲃ

ⲉⲛⲉϥϩⲁϭⲉ- ⲛⲓⲙ ⲙⲟϣⲧⲕⲉⲩⲉⲣϩⲁⲗ ⲅⲁⲣ ⲙⲡ ϫⲉ ⲉⲛⲉⲁⲕⲉⲛ

ⲣⲉϥϣⲙϣⲉ ⲡϫⲏ ⲉⲃⲟⲗ ϩⲙ

ⲛⲟⲩⲧⲉ ϩⲛϩⲉⲛ 10 ⲡⲉⲕⲃⲁⲗ-ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ ⲁⲩⲱ ⲙⲡⲣϫⲓ ⲗⲁ

ⲛⲟⲩⲧⲉ- ⲁⲩ ⲛϣⲁϫⲉ ⲛⲧⲉ

ⲛⲑⲉ ⲛⲁⲇⲁⲙ ⲗⲁⲁⲩ ⲉϩⲟⲩⲛ ⲉ

ⲛⲧⲁⲩⲉⲣ ⲣⲱⲙⲉ ⲉⲙϩⲁⲗ ⲙⲙⲟϥ ϩⲛ 15 ⲡⲉⲛⲉⲕⲃⲁⲗ ⲛⲁⲩ

ⲟⲩⲥⲙⲏ ⲙ ⲙⲛⲧ ⲉⲣⲟϥ ⲛⲧⲉⲛⲉⲕⲛⲟⲩⲧⲉ ⲁϥ ⲙⲁⲁϫⲉ ⲥⲟⲧⲙⲟⲩⲧⲉϩ ⲡⲉⲧϩⲟⲗϭ ⲛⲅϥⲓ ⲙⲡⲉϥⲛⲟ

ⲙⲛⲡⲉⲧⲥⲁϣⲉ- ⲃⲉ ⲛⲅⲧⲁⲗⲟϥ ⲉ

ⲣⲟⲉⲓⲥ ϭⲉ ϩⲱⲱⲕ 20 ϫⲱⲕ-ⲉⲧⲉⲙϯϩⲓⲛⲏⲃ ⲉⲧⲃⲉ ⲡϣⲁϫⲉ

ⲛⲛⲉⲕⲃⲁⲗ ⲣⲉⲕ ⲉⲧⲥⲏϩ ϫⲉ ⲉⲧⲉ

ⲣⲓⲕⲉ ⲛⲛⲉⲕⲃⲟⲩ ⲧⲛⲟ ⲛϩⲏⲏⲃⲉ

ϩⲉ ϫⲉ ⲉⲕⲉⲉⲣ ⲉϫⲛⲛⲉⲛⲟⲃⲉ ⲛ

ⲃⲟⲗ ⲛⲑⲉ ⲛⲟⲩ 25 ⲛⲉⲧϩⲓⲧⲟⲩⲱ

ϭⲁϩⲥⲉ ⲉⲃⲟⲗ ϩⲛⲟⲩ ⲧⲉⲛ ⲉⲧⲉⲧⲛϩⲁϭⲉ ⲁⲩⲱ ⲛ ⲱⲡ ⲙⲡⲉⲩϣⲱ

ⲑⲉ ⲛⲟⲩϩⲁⲗⲏⲧ ⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛⲉⲃⲟⲗ ϩⲛⲟⲩⲡⲁϣ- ⲛⲉ ⲉⲕϣⲁⲛ

ϩⲉⲛϩⲁⲣⲉϩ ⲛⲓⲙ 30 ⲱⲡ ⲙⲡϣⲱⲱⲧ

ϩⲁⲣⲉϩ ⲉⲡⲉⲕ ⲙⲡⲉⲧϩⲓⲧⲟⲩϩⲏⲧ ϩⲛϩⲓⲟ ⲱⲕ ϫⲉ ⲛⲟⲩⲕ

ⲟⲩⲉ ⲅⲁⲣ ⲛⲱⲛϩ ⲛⲉ ⲙⲉⲕⲕⲣⲓⲛⲉⲛⲉ ⲉⲃⲟⲗ ϩⲛⲛⲁⲓ- ⲛⲗⲁⲁⲩ ⲙⲉⲕ

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Venice Marciana 192 fo 100r

ⲓⲅ

ϫⲓⲥⲉ ⲛϩⲏⲧ ⲉϫⲉⲛ ϩⲙⲡⲉⲕⲥⲙⲟⲧⲗⲁⲁⲩ ⲁⲗⲗⲁ ⲉⲣⲉⲡⲉⲕϩⲏⲧ

ϣⲁⲕϥⲓ ϩⲁϩⲱⲃ ⲟ ⲛⲑⲉ ⲛⲟⲩⲕⲱϩⲧ

ⲛⲓⲙ ⲉⲧⲃⲉ ⲧⲁ ⲉϩⲟⲩⲛ ⲉⲡⲛⲟ

ⲅⲁⲡⲏ ⲙⲡⲛⲟⲩ 5 ⲃⲉ-ⲧⲉ- ⲙⲡⲉⲣϣⲱⲡⲉ ⲉⲕ

ϣⲱⲡⲉ ⲛⲭⲣⲏⲥ ⲃⲏⲗ ⲉⲃⲟⲗ ϩⲙⲧⲟⲥ ⲡⲁϣⲏ ⲡⲉⲕϩⲏⲧ ϣⲱ

ⲣⲉ ϫⲉ ⲛⲉⲧⲟ ⲛ ⲡⲉ ⲛⲧⲟϥ ⲉⲕ

ⲭⲣⲏⲥⲧⲟⲥ ⲛⲉⲧ 10 ⲧⲟⲣϩ ϩⲛϩⲱⲃ

ⲛⲁⲟⲩⲱϩ ϩⲓϫⲙ ⲛⲓⲙ-ⲡⲕⲁϩ ⲁⲩⲱ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕϩⲏⲧ

ⲛⲃⲁⲗϩⲏⲧ ⲛⲉⲧ ⲉⲉⲣϫⲟⲉⲓⲥ ⲉⲣⲟⲕⲛⲁϣⲱϫⲡ ϩⲓ ⲁⲗⲗⲁ ⲁⲣⲓϫⲟⲉⲓⲥ

ϫⲱϥ- 15 ⲛⲧⲟϥ ⲉⲡⲉⲕ

ⲁⲩⲱ ϫⲉ ⲧⲁⲅⲁⲡⲏ ϩⲏⲧ-ϣⲁⲥⲉⲣⲭⲣⲏⲥ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛ

ⲧⲟⲥ ⲉϥϫⲱ ⲙ ⲥⲁⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲟⲥ ϫⲉ ⲉⲕϣⲁⲛ ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ 20 ϩⲏⲧ ⲟⲩⲁϩϥ ⲛ

ⲁⲣⲓⲭⲣⲏⲥⲧⲟⲥ ⲥⲱⲕ-ϩⲓⲃⲁⲗϩⲏⲧ ⲧⲁ ⲙⲡⲉⲣⲥⲱⲧⲙ ⲛⲥⲁⲣⲉⲕϩⲉ ⲉⲡⲉⲟⲟⲩ ⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲡⲛⲟⲩⲧⲉ- ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲙⲡⲉⲣϣⲱⲡⲉ ⲛⲑⲉ 25 ϩⲏⲧ ⲛⲧⲟϥ ⲥⲱ

ⲛⲛⲉⲓϣⲟⲛⲧⲉ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲧⲣⲏⲧ ϩⲓϫⲛⲛ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕ

ⲧⲟⲟⲩ ⲉⲧⲉ ⲡⲛⲟⲩ ϩⲏⲧ ⲉⲉⲣⲛⲟⲩⲧⲉ

ⲧⲉ ⲡⲉϣⲱⲡⲉ ⲛⲁⲕ ⲁⲗⲗⲁⲛⲧⲟϥ ⲛⲑⲉ ⲛⲟⲩ 30 ⲙⲁⲣⲉⲡⲉⲕϩⲏⲧ

ⲕⲁϣ ⲉϥⲣⲏⲧ ϩⲓ ⲛⲧⲟϥ ⲥⲱⲧⲙϫⲛⲟⲩⲙⲟⲟⲩ ⲉⲧⲉ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ-ⲡⲛⲟⲩⲛ ⲡⲉ ⲕⲟⲩⲱϣ ⲉⲥⲱⲧⲙ

ϣⲱⲡⲉ ⲉⲕⲙⲟⲧⲛ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ

ALIN SUCIU662

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Venice Marciana 192 fo 100v

ⲓⲇ ⲓⲁ

ⲡⲁϣⲏⲣⲉ ⲛⲅ ⲉⲡϫⲓⲛϫⲏ-ⲛⲁⲟⲩⲱϣ ⲁⲛ ⲁⲩⲱ ⲟⲛ ϫⲉ ⲁⲛltⲁgt

ⲉⲥⲱⲧⲙ ⲛⲥⲁ ⲁⲛⲟⲙⲓⲁ ϫⲓⲥⲉ

ⲛⲉⲕⲟⲩⲱϣ ⲉⲧⲁⲁⲡⲉ ⲁⲩϩⲛⲅⲥⲱⲧⲙ ⲛⲥⲁ 5 ⲣⲟϣ ⲉϫⲟⲓ ⲛ

ⲡⲛⲟⲩⲧⲉ- ⲑⲉ ⲛⲟⲩⲉⲧⲡⲱ

ⲡⲟⲩⲱϣ ⲙⲡⲛⲟⲩ ⲉⲥϩⲟⲣϣ -ⲧⲉ ⲡⲉ ϩⲁⲣⲉϩ ⲉ ⲧⲉⲛⲛⲁⲩ ⲅⲁⲣ ϫⲉ

ⲛⲉϥⲉⲛⲧⲟⲗⲏ ⲉⲣϣⲁⲛⲡⲣⲱ

ⲉⲕϣⲁⲛϩⲁⲣⲉϩ 10 ⲙⲉ ⲧⲟϭϥ ⲉⲡⲛⲟⲩ

ⲅⲁⲣ ⲉⲛⲉϥⲉⲛⲧⲟ ⲧⲉ ϣⲁϥⲗⲟ ⲉϥ

ⲗⲏ ⲕⲛⲁϣⲱ ϩⲟⲣϣ ⲛⲛⲟⲃⲉⲡⲉ ⲉⲟⲩⲉⲛϭⲟⲙ ϣⲁⲣⲉⲡϣⲁϫⲉ

ⲙⲙⲟⲕ ϩⲛⲛⲉⲕ ⲙⲡⲥⲱⲧⲏⲣ

ϩⲃⲏⲩⲉ ⲧⲏⲣⲟⲩ 15 ϫⲱⲕ ⲉⲃⲟⲗ ⲉ

ⲁⲩⲱ ⲡⲉⲕϩⲱⲃ ϫⲱϥ ϫⲉ ⲉⲧⲉ

ⲛⲁϣⲱⲡⲉ ⲛ ⲧⲛϣⲁⲛϭⲱ ϩⲙ

ⲥⲱⲧⲡ ϫⲉ ⲛⲉϥ ⲡⲁϣⲁϫⲉ ⲧⲉⲉⲛⲧⲟⲗⲏ ⲛⲥⲉ ⲧⲛⲛⲁⲥⲟⲩⲉⲛ ⲧ

ϩⲟⲣϣ ⲁⲛ- 20 ⲙⲉ ⲁⲩⲱ ⲧⲙⲉ

ⲉϥⲱϣ ⲉⲃⲟⲗ ⲟⲛ ⲛⲁⲉⲣⲧⲏⲩⲧⲛ

ϫⲉ ⲁⲙⲏⲓⲧⲛ ϣⲁ ⲛⲣⲙϩⲉ-ⲣⲟⲓeuroⲟⲩⲟⲛ ⲛⲓⲙ ⲉϥϫⲱ ⲙⲙⲟⲥ

ⲉⲧϩⲟⲥⲉ ⲁⲩⲱ ⲉ ϫⲉ ⲡⲛⲟⲩⲧⲉ ⲛⲁ

ⲧⲟⲧⲡ ⲁⲩⲱ 25 ⲉⲣⲧⲏⲩⲧⲛ ⲛⲁⲛⲟⲕ ϯⲛⲁϯ ⲉⲙ ⲣⲙϩⲉ ⲉⲛⲉⲧⲛ

ⲧⲟⲛ ⲛⲏⲧⲛ - ⲛⲟⲃⲉ ⲉⲃⲟⲗⲁⲩⲱ ⲟⲛ ϥⲱϣ ϫⲉ ⲡⲛⲟⲩⲧⲉ

ⲉⲃⲟⲗ ⲟⲩⲃⲉ ϩⲟⲓⲛⲉ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲡ

ⲉⲩϩⲟⲥⲉ ⲉⲡϫⲓⲛ 30 ⲣⲱⲙⲉ-ϫⲏ ⲛⲑⲉ ⲉⲧ ⲉⲃⲟⲗ ϫⲉ ϥⲥⲏϩ ϫⲉ

ⲥⲏϩ ϫⲉ ⲁϩⲣⲟⲟⲩ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲛⲛⲉⲧϩⲟⲥⲉ ⲥⲉϩⲟⲥⲉ ⲛⲉⲧⲟⲩⲧⲃⲃⲟ

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Oxford Bodleian Library MS Copt F 157(P)r

TRANSLATION

[A] Unknown number of lines missing

7 [ ] and do not quarrel about anything10 [Do] not be hard [so that] you do not die before

your [time]54

11 [Do not] be O [my] son [ ]

Unknown number of lines missing21 [ ] [run immediately from] all [these things] [Do not] be

[ ] O my [son] but be [meek] for the [meek will] inheritthe earth55

Unknown number of lines missing23 [ ] and [the] Devil [will not have] power [over you] Be

[calm] and humble with all people

[A] BnF Copte 1321 fo 87r + BnF Copte 1332 frag 42Cv

c20 lines missing c20 lines missing[ ] [ ] [ⲁⲩⲱ ⲛϩⲟⲙⲟⲟⲩ][ⲕ]ⲁ ⲣⲡⲟⲥ ϥ [ⲛⲁⲧ] ⲥⲓⲟⲛ [ ⲧⲉⲛⲟⲩ]ⲃⲃⲟϥ- ⲁⲩⲱ [ⲛⲟⲩⲟⲉⲓϣ]ⲁ [ⲅ]ⲱⲛⲓⲍⲉ ϭ [ⲉ] ⲡⲁ ⲛⲓⲙ[ ϣⲁⲉⲛⲉϩ]ϣⲏⲣⲉ ⲧⲁⲣⲉⲕ ⲛⲉⲛ[ⲉϩ ϩⲁ]ϭⲱ ϩⲛⲛⲁⲡⲧⲃ ⲙⲏ [ⲛ-]ⲃⲟ ⲧⲏⲣⲟⲩ ⲉⲓⲧⲉ ϩⲛⲛⲉⲕⲃⲁⲗⲉⲓⲧⲉ ϩⲙⲡⲉⲕ

ϩⲏⲧ ⲧⲁⲣⲉⲕⲉⲓ[ⲉⲧ]ⲉ ⲕⲁⲣⲭⲏⲛⲑⲉ ⲛⲛⲉⲓⲕⲟⲩⲓ

ⲛϣⲏⲣⲉ ⲛⲧⲁmargin

54 Eccles 71755 Matt 55

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24 Look at [your] teacher how [he] walked [in] humbleness[setting] for us [a model] so that [ ]56

[B] Unknown number of lines missing28 [Look at] Isaiah [crying] out and [saying] lsquo[Our] entire

righteousness is like [a] menstrual ragrsquo57 [before] you29 [And our] Lord [instructed] those [who followed] him lsquoIf

you [do] every[thing] that [has been] ordered [to you] [ ]58

Unknown number of lines missing29a Look at the tax collector my [son] whom God praised for

his humbleness31 Walk in poverty my [son] for [the] poverty [humbles] the

person59 Do not [ ] [ ] according to the [commandment] of[Christ] so that you [devote yourself to] God [and] God [ ] you

32 Devote yourself to [God] [ ] his sweetness and you will[know his] wish

One leaf missing[C] 38 [Sitting] in your cell be like a master-pilot who steers

his ship60 observing the wind from which side it comes to youwhether comes the good wind or comes the bad wind Be strongin the battle and cry out lsquoArise north wind and come southwind and blow in my garden so that my spices give scentrsquo61

39 Sitting in your cell my son do not be like a judge40 Do not weary of praying and you will be heard41 While you are in a labour look for rest42 My son give yourself to God with all your strength so that

he fights for you62 protects you gives you power and fights withthose who fight against you For you shall not be able to do any-thing apart from God but if the person supplicates God thenGod gives him power watches him fills him with wisdom andunderstanding and leads him with his counsel63

[B] BnF Copte 1321 fo 87v + BnF Copte 1332 frag 42Cr

[C] Venice Marciana 192 fo 99r (p 1)

56 1 Pet 22157 Isa 64558 Luke 171059 Prov 10460 Cf 4 Macc 7161 S of S 41662 Cf Exod 141463 Cf Ps 7224

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43 Sitting in your cell do not be wandering forth Pay atten-tion [D] how you sit Do not become like a beast that hastens afterthe person but rather be the person who drives the beast Sittingin your cell have a guard to you Do not have the body in the cellwhile your heart is in Egypt but make your body a temple ofGod64 and strengthen your thoughts so that you obtain for your-self the stable thought

43a Sitting in your cell do not let your mind exalt with you orexalt yourself by the deliberation of your mind65 or praise your-self alone for God detests those who praise themselves alone66

but he looks upon the prayer of those who are humble67 Sittingin your cell do not have any fetters It is sufficient (to do) foreach day its works68 so that you remain calm Guard yourself notto commit sin Sitting in your cell persist in your prayers fastsand the fight of your heart so that you abide in the things that be-long to the purity of the heart for without peace and holiness [E]no one will see God69

44 Sitting in your cell if a brother brings reports against youdo not let your heart be concerned with them so that you remaincalm and your heart remains quiet for many are the thoughts ofthe cell

45 Sitting in the cell keep recitation in your mouth If youstop put a guard to you or else you are led astray so that you re-main in the pure things and the Holy Spirit befriends you Sittingin your cell seek after the blameless thought and the thought ofGod makes him a member of your household so that he over-comes all the thoughts that fight against you For the thought ofGod which is the reason is the king of the passions70

46 Sitting in your cell fight against yourself so that you obtainthe grace of the cell for the cell has grace

[D] Venice Marciana 192 fo 99v (p 2)[E] Naples National Library IB9 fo 52r (p 3)

64 Cf 1 Cor 31665 Sir 6266 1 Clement 30667 Ps 1011868 Cf Matt 63469 Cf Heb 121470 Cf 4 Macc 17 13 182 The idea that reason rules over passions is

based on 4 Macc 11 ff

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47 Sitting in your cell do not teach yourself to pine for a persondo not let a person wait for you and also do not wait for a person sothat you remain calm but because of the commandment of Godsupport those who come to you If a brother [F] spends a Sundaywith you support him because of the commandment of God If abrother comes to the monastery71 while you are in it support himuntil he finds a cell because of the commandment of God And doaccording to your capacity that which depends on you for you alsoif you go to a monastery you want to be helped For this is the com-mandment of God and these are the works of the cell my son

48 If you come out from the cell be careful72 so that you donot bring out the laden ship and empty it and you do not walk bythe sight of your eyes and the hearing of your ears Stay safe myson and let all the things that you see be profitable to you so thatyou return calm to your cell

49 Sitting in your cell my son have constantly the thought ofGod in your heart and his fear shall encircle you

50 For the fear of God drives out from the soul all sin corrup-tion and transgression

51 The one who has obtained the fear of God has obtained allgrace The one who has the fear of God has [G] treasuries filledwith all good things For the fear of God delivers the person fromsin and it is in the fear of God that everyone turns away from evil

52 Sitting in your cell keep the judgement before you and per-form the things of life Gird yourself about your loins with theteaching73 and you shall trample upon your bruised enemies

53 Do not be undisciplined my son but fear God and keep hiscommandments74

54 My son do not be the slave of your cowardice75 for humanglory Guard yourself against vainglory or else God shall scatteryour bones76

[F] Naples National Library IB9 fo 52v (p 4)[G] Naples National Library IB9 fo 53r (p 5)

71 Literally lsquomountainrsquo a word which designates a monastery or a monas-tic settlement

72 Literally lsquohold your heartrsquo73 Cf Eph 61474 Eccles 121375 Literally lsquoof his cowardicefearrsquo The Qasr el-Wizz fragment has lsquoof his

desire and his fearrsquo The Sahidic text is perhaps corrupted at this point theGreek reads μὴ γίνου δοῦλος τοῦ θελήματος σου ἕνεκα δόξης ἀνθρωπίνης

76 Cf Ps 526 Ezek 65

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55 Do your entire work for God77 for God is not unjust to re-ward you according to your work78

56 Cleanse your heart my son so that God listens to youimmediately

56a Present yourself approved to God79

57 Do not restrain yourself and strive day after day and do notbe negligent so that your time does not cease from you and youcurse the day you were born

58 I bid you my son [H] do not walk with a person fromwhom you will not profit so that you do not fall upon your faceDo not walk with an angry person80 Do not befriend a slandererDo not walk with a drunkard Do not befriend an irascible personDo not walk with a garrulous person so that you become meekfor the meek will inherit the earth81 Do not befriend a hasty per-son Do not walk with a person who is friend with a woman or achild nor be friends with a woman Do not walk with someoneyounger than you so that you are not confused and do notgo backwards

59 If you make a friend let him be a believer a personwhose work surpasses yours a God-loving person a personwho does not look at the things of this world for it is thethings of this world that separate the person from God Do notbe friends with a person on account of the things of this worldfor it is the things of this world that separate the personfrom God

60 Rather be friends with a God-loving pauper a humble pau-per a hospitable pauper a pauper girded with the fear of God apauper who carries the cross a pauper who gives heed to God andhas a guard on his mouth82

61 My son befriend [I] everyone who fears God and keeps hiscommandments83

[H] Naples National Library IB9 fo 53v (p 6)[I] Naples National Library IB9 fo 54r (p 7)

77 Cf Col 32378 Following the Qasr el-Wizz fragment codex MONBON has lsquoyour heartrsquo

Cf Heb 61079 2 Tim 21580 Cf Prov 222481 Matt 5582 Cf Ps 140383 Cf Eccles 1213

ALIN SUCIU668

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62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

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67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

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67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

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70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

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73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

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Page 22: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

BnF Copte 1321 fo 87v thorn BnF Copte 1332 frag 42Cr

unknown number of lines missing unknown number of lines missing[ ] [ ] [[ ]- [ ]-[ϭⲱϣⲧ ⲉⲓ]ⲏⲥⲁⲓⲁⲥ ϭⲱϣⲧ ⲉⲡ[ⲧⲉ][ⲉϥⲱ]ϣ ⲉⲃⲟⲗ ⲉϥ ⲗⲱⲛⲏⲥ ⲡⲁ[ϣⲏ][ϫⲱ] ⲙⲙⲟⲥ ϫⲉ ⲉⲣⲉ ⲣⲉ ⲉⲁⲡⲛⲟⲩⲧ [ⲉ][ⲧⲛ]ⲇ ⲓⲕⲁⲓeuroⲟⲥⲩ ⲧⲙⲁⲓⲟϥ ⲉⲧ ⲃ [ⲉ][ⲛⲏ] ⲧⲏⲣⲥ ⲟ ⲛⲑⲉ ⲡⲉϥⲑⲃⲃⲓⲟ[ⲛⲛⲉ]ⲓⲧⲟⲉⲓⲥ ⲛϣ ⲙⲟⲟϣⲉ ϩⲛⲟⲩ

[ⲣⲱ ⲙ]ⲡⲉⲕⲉⲙ ϩⲏⲕⲉ ⲡⲁϣ [ⲏⲣⲉ][ⲧⲟ ⲉⲃⲟ]ⲗ- ϫⲉϣⲁⲣ [ⲉⲧⲙⲛⲧ][ⲁⲩⲱ ⲡⲉ]ⲛϫⲟⲉⲓeuroⲥ ϩⲏⲕⲉ [ⲑⲃⲃⲓⲉ ⲡ][ⲁϥϯⲥⲃ]ⲱ ⲛⲛⲉ ⲣⲱⲙⲉ [-][ⲧⲟⲩⲏϩ] ⲛⲥⲱϥ ⲙⲡⲉⲣ[ ][ϫⲉ ⲉⲧⲉⲧ]ⲛϣⲁⲛ [[ⲉⲣ ϩⲱⲃ ⲛ]ⲓⲙ ⲛ unknown number of lines missing[ⲧⲁⲩⲟⲩⲉϩ]ⲥ ⲁ ϩⲛ ⲉ [ ] ϫ ⲉ[[ⲙⲙⲟⲟⲩ ⲛⲏⲧ]ⲛ [ ]ⲛⲉⲧϣ[

unknown number of lines missing ⲕⲁⲧⲁ ⲧ[ⲉⲛⲧⲟ][ ] ⲛ ⲗⲏ ⲙⲡ[ⲉⲭⲥ][ ] ⲛ ⲧⲁⲣⲉⲕ[ⲥⲉⲣⲃⲉ ⲉⲡ][ ]ⲛⲉ ⲛⲟⲩⲧⲉ [ⲁⲩⲱ ⲡ]

ⲛⲟⲩⲧⲉ [ⲛⲁⲕ-ⲥⲉⲣⲃⲉ ⲉⲡ[ⲛⲟⲩⲧⲉ]ⲛϥϩⲗⲟ [ϭⲛⲅⲥⲟ[ⲟⲩⲛ ⲙⲡⲉϥ]ⲟⲩⲱ[ϣ

margin

649THE SERMO ASCETICUS

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Venice Marciana 192 fo 99r

[ⲁ]ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ϭⲱϣⲧ ϩⲏⲧϥϣⲱⲡⲉ ⲛⲑⲉ ⲛ ⲛⲟⲩⲙⲟⲧⲛⲉⲥⲛⲉⲓⲥⲁϩ ⲛⲛⲉⲉⲃ ⲡⲁϣⲏⲣⲉ ⲧⲁⲁⲕ

ⲉⲧⲉ ⲣϩⲙⲙⲉ ⲙ ⲉⲡⲛⲟⲩⲧⲉ ϩⲛⲡⲉⲩϫⲟⲓ ⲉⲕ 5 ⲧⲉⲕϭⲟⲙ ⲧⲏⲣⲥ ϭⲱϣⲧ ⲉⲃⲟⲗ ⲧⲁⲣⲉϥⲙⲓϣⲉ ⲉϩ

ϩⲏⲧϥ ⲙⲡⲧⲏⲩ ⲣⲁⲓ ⲉϫⲱⲕ ⲛϥϫⲉ ⲉϥⲛⲏⲩ ⲛⲁⲕ ⲥⲕⲉⲡⲁⲍⲉ ⲙ

ϩⲛⲁϣ ⲛⲥⲁ- ⲙⲟⲕ ⲛϥϯⲏ ⲛϥⲉⲓ ⲛⲧⲏⲩ ⲛ 10 ϭⲟⲙ ⲛⲁⲕ ⲛϥⲛⲟⲩⲃⲉ ⲏ ⲛϥ ⲙⲓϣⲉ ⲙⲛⲛⲉⲧ

ⲉⲓ ⲛⲧⲏⲩ ⲛϩⲉ ⲙⲓϣⲉ ⲛⲙⲙⲁⲕⲃⲱⲱⲛ- ϫⲉ ⲁϫⲉⲛ ⲡⲛⲟⲩⲧⲉ

ϣⲱⲡⲉ ⲉⲕϫⲟⲟⲣ ⲛⲅⲛⲁⲉϣϭⲙ

ϩⲙⲡⲡⲟⲗⲩ 15 ϭⲟⲙ ⲁⲛ ⲉⲉⲣⲗⲁ

ⲙⲟⲥ ⲛⲅⲱϣ ⲁⲩ ⲁⲗⲗⲁⲉⲃⲟⲗ ϫⲉ ⲧⲱ ⲉⲣϣⲁⲛⲡⲣⲱⲙⲉ

ⲟⲩⲛⲅ ⲡⲧⲏⲩ ⲧⲱⲃϩ ⲙⲡⲛⲟⲩ

ⲛⲉⲙϩⲓⲧ ⲛⲅ ⲧⲉ ϣⲁⲣⲉⲡ

ⲉⲓ ⲡⲧⲟⲩⲣⲏⲥ 20 ⲛⲟⲩⲧⲉ ϯ ϭⲟⲙ

ⲛⲅⲛⲓⲃⲉ ⲉϩⲟⲩⲛ ⲛⲁϥ ⲛϥⲣⲟⲉⲓⲥϩⲙⲡⲁⲕⲩⲡⲟⲥ ⲉⲣⲟϥ ⲛϥⲙⲁϩϥⲛⲧⲉⲛⲁϩⲏⲛⲉ ⲛⲥⲟⲫⲓⲁ ϩⲓϯ ⲙⲡⲉⲩⲥⲧⲟⲓ- ⲙⲛⲧⲣⲉⲙⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 25 ϩⲏⲧ ⲛϥϫⲓ

ⲧⲉⲕⲣⲓ ⲡⲁ ⲙⲟⲉⲓⲧ ϩⲏⲧϥ

ϣⲏⲣⲉ ⲙⲡⲉⲣ ⲉϩⲟⲩⲛ ⲉⲡⲉϥ

ϣⲱⲡⲉ ⲛⲑⲉ ⲛ ϣⲟϫⲛⲉ-ⲛⲓⲕⲣⲓⲧⲏⲥ- ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲉⲣϩⲓⲥⲉ ⲉⲧⲱ 30 ⲧⲉⲕⲣⲓ ⲙⲡⲣⲃϩ ⲁⲩⲱ ⲥⲉⲛⲁ ϣⲱⲡⲉ ⲉⲕ

ⲥⲱⲧⲙ ⲉⲣⲟⲕ ⲥⲟⲣⲙ ⲉⲃⲟⲗ-ⲉⲕϩⲛⲟⲩϩⲓⲥⲉ ⲛⲏⲫⲉ ⲙⲙⲟⲕ

ALIN SUCIU650

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Venice Marciana 192 fo 99v

ϫⲉ ⲉⲕϩⲙⲟⲟⲥ ⲙⲁⲩⲁⲁⲕ ϫⲉ ⲡ

ⲛⲁϣ ⲛϩⲉ ⲙⲡⲣ ⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲉⲣ ⲑⲉ ⲛⲛⲓⲧⲃⲛⲏ ⲛⲛⲉltⲧgtⲧⲙⲁ

ⲉⲧϫⲱⲣⲙ ⲛ ⲓⲟ ⲙⲙⲟⲟⲩ ⲙⲁⲩ

ⲥⲁⲡⲣⲱⲙⲉ ⲁⲗ 5 ⲁⲁⲩ-ⲗⲁ ⲁⲣⲓⲡⲣⲱⲙⲉ ϣⲁϥϭⲱϣⲧ ⲇⲉ

ⲛⲧⲟϥ ⲉⲧϫⲱ ⲛⲧⲟϥ ⲉϫⲙⲣⲉⲙ ⲛⲥⲁⲡⲧⲃ ⲡⲉϣⲗⲏⲗ ⲛ

ⲛⲏ- ⲛⲉⲧⲑⲃⲃ ⲓⲏⲩ-ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ⲕⲁ ⲟⲩ ⲧⲉⲕⲣⲓ ⲙⲡⲣ

ⲣⲟⲉⲓⲥ ⲛⲧⲟⲟⲧⲕ ⲕⲁ ⲗⲁⲁⲩ ⲙⲙⲣ

ⲙⲡⲉⲣⲕⲁ ⲡⲥⲱ ⲣⲉ ⲛⲧⲟⲟⲧⲕ ⲙⲁ ϩⲛⲧⲣⲓ ⲉⲣⲉ ϩⲱ ⲉⲡⲉϩⲟⲟⲩ

ⲡⲉⲕϩⲏⲧ ϩⲛ 15 ⲡⲉϩⲟⲟⲩ ⲉⲛⲉϥ

ⲕⲏⲙⲉ- ϩⲃⲏⲩⲉ ⲧⲁⲣⲉⲕⲁⲗⲗⲁ ⲉⲣ ⲡⲉⲕⲥⲱ ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲙⲁ ⲛⲉⲣⲡⲉ ⲙⲡ ⲡⲛⲟⲃⲉ ⲛⲧⲟϥ

ⲛⲟⲩⲧⲉ ⲛⲅⲉⲣϫ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉ

ⲛⲉⲕⲙⲉⲉⲩⲉ 20 ⲣⲟϥ ⲉⲧⲙⲁⲁϥ-ⲧⲁⲣⲉⲕϫⲡⲟ ⲛⲁⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲙⲉⲉⲩⲉ ⲉⲧⲥ ⲧⲉⲕⲣⲓ ⲡⲣⲟⲥⲙⲟⲛⲧ - ⲕⲁⲣⲧⲏⲣⲉⲓ ⲉ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲛⲉⲕϣⲗⲏⲗ

ⲧⲉⲕⲣⲓ ⲙⲡⲉⲣ 25 ⲙⲛⲛⲉⲕⲛⲏⲥⲕⲁ ⲡⲉⲕϩⲏⲧ ⲉ ⲧⲓⲁ ⲙⲛⲡⲁϫⲓⲥⲉ ⲛⲧⲟⲟⲧⲕ ⲅⲱⲛ ⲙⲡⲉⲕⲟⲩⲇⲉ ⲙⲡⲉⲣ ϩⲏⲧ ⲧⲁⲣⲉⲕϫⲁⲥⲧⲕ ϭⲱ ϩⲛⲛⲁⲡⲧⲃ

ϩⲙⲡϣⲟϫ 30 ⲃⲟ ⲙⲡϩⲏⲧⲛⲉ ⲙⲡⲉⲕ ϫⲉ ⲁϫⲉⲛ ϯⲣⲏ

ϩⲏⲧ ⲟⲩⲇⲉ ⲛⲏ ⲙⲛⲡⲧⲃⲃⲟ

ⲙⲡⲣⲧⲙⲁⲓⲟⲕ

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ⲙⲉⲛⲗⲁⲁⲩ ⲛⲁ ⲛⲟⲩⲧⲉ ϫⲡⲟϥ

ⲛⲁⲩ ⲉⲡⲛⲟⲩⲧⲉ- ⲛⲁⲕ ⲛⲣⲙⲛⲏⲓeuroⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲧⲁⲣⲉϥϫⲣⲟ ⲉⲙ

ⲧⲉⲕⲣⲓ ⲛⲧⲉ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ

ⲟⲩⲥⲟⲛ ⲉⲛ ϩⲉⲛ 5 ⲉⲧϯ ⲛⲙⲙⲁⲕϣⲁϫⲉ ⲉϩⲟⲩⲛ ϫⲉ ⲡⲣⲣⲟ ⲛⲙⲡⲁ

ⲛⲁⲕ ⲙⲡⲉⲣⲕⲁ ⲑⲟⲥ ⲡⲉ ⲡⲙⲉⲉⲩⲉ

ⲡⲉⲕϩⲏⲧ ϩⲓⲱ ⲙⲡⲛⲟⲩⲧⲉ ⲉⲧⲉⲟⲩ ⲧⲁⲣⲉⲕϭⲱ ⲡⲗⲟⲅⲓⲥⲙⲟⲥ ⲡⲉⲉⲕⲙⲟⲧⲛ ⲛⲧⲉ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲡⲉⲕϩⲏⲧ ϭⲱ ⲧⲉⲕⲣⲓ ϯ ⲉϩⲟⲩⲛ

ⲉϥⲥϭⲣⲁϩⲧ ϫⲉ ⲉϩⲣⲁⲕ ⲧⲁⲣⲉⲕⲛⲁϣⲉ ⲙⲙⲉⲉⲩⲉ ϫⲓ ⲙⲡⲉϩⲙⲟⲧⲛⲧⲣⲓ- ⲛⲧⲣⲓ ϫⲉ ⲟⲩⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧ 15 ⲧⲉⲧⲣⲓ ⲛⲟⲩϩ

ⲣⲓ ⲕⲁ ⲟⲩⲙⲉ ⲙⲟⲧ-ⲗⲉⲧⲁ ϩⲛⲣⲱⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲉⲕϣⲁⲛⲕⲁ ⲣⲓ ⲙⲡⲣⲧⲥⲁⲣⲱⲕ ⲉⲃⲟⲗ ⲕⲁ ⲃⲟⲕ ⲉⲥⲱϣⲙⲟⲩⲣⲟⲉⲓⲥ ⲛⲧⲟ 20 ⲛⲥⲁⲣⲱⲙⲉⲟⲧⲕ ϫⲛⲛⲉⲩⲥ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣ

ⲁ ⲣⲙⲉⲕ ⲉⲃⲟⲗ ⲕⲁ ⲡⲣⲱⲙⲉ ⲉ

ⲧⲁⲣⲉⲕϭⲱ ϩⲛ ϭⲱϣⲧ ϩⲏⲧⲕ ⲛⲁⲡⲧⲃⲃⲟ ⲛⲧⲉ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣⲡⲉⲡⲛⲁ ⲉⲧⲟⲩ 25 ϭⲱϣⲧ ⲛⲥⲁ

ⲁⲁⲃ ⲉⲣϣⲃⲏⲣ ⲣⲱⲙⲉ ⲧⲁⲣⲉⲕⲉⲣⲟⲕ- ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲉⲧⲃⲉ ⲧⲉⲛ

ⲧⲉⲕⲣⲓ ⲡⲱⲧ ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ

ⲛⲥⲁⲡⲙⲉⲉⲩⲉ 30 ⲧⲉ ϥⲓ ϩⲁⲛⲉⲧⲉⲧⲟⲩⲁⲁⲃ ⲁⲩⲱ ⲛⲏⲩ ⲉϫⲱⲕ-ⲡⲙⲉⲉⲩⲉ ⲙⲡ ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ

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ⲉⲣ ⲟⲩⲕⲩⲣⲓⲁⲕⲏ ⲡⲥⲱⲧⲙ ⲛⲛⲉⲕϩⲁϩⲧⲏⲕ ϥⲓ ⲙⲁⲁϫⲉ-ϩⲁⲣⲟϥ ⲉⲧⲃⲉ ⲧⲉⲛ ϣⲱⲡⲉ ⲉⲕⲧⲁⲛ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ϩⲏⲩ ⲡⲁϣⲏ

ⲧⲉ- 5 ⲣⲉ ⲉⲕϣⲁⲛ

ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ

ⲉⲓ ⲉⲡⲧⲟⲟⲩ ⲉⲕ ⲙⲁⲣⲟⲩⲉⲣϩⲏⲩ

ϩⲓⲱⲱϥ ϥⲓ ϩⲁ ⲛⲁⲕ ⲧⲁⲣⲉⲕⲣⲟϥ ϣⲁⲛⲧⲉϥ ⲃⲱⲕ ⲉⲧⲉⲕⲣⲓ

ϭⲉⲛ ⲟⲩⲣⲓ ⲉⲧⲃⲉ 10 ⲉⲕⲙⲟⲧⲛ -ⲧⲉⲛⲧⲟⲗⲏ ⲙⲡ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲛⲟⲩⲧⲉ ⲁⲩⲱ ⲣⲓ ⲡⲁϣⲏⲣⲉⲡⲉⲧⲡⲏϩ ϣⲁ ⲕⲁ ⲡⲙⲉⲉⲩⲉ ⲙⲡⲣⲟⲕ ⲕⲁⲧⲁ ⲧⲉⲕ ⲛⲟⲩⲧⲉ ϩⲙⲡⲉⲕ

ϭⲟⲙ ⲁⲣⲓϥ ϫⲉ ⲛ 15 ϩⲏⲧ ⲛⲛⲁⲩ ⲛⲓⲙ

ⲧⲟⲕ ϩⲱⲱⲕ ⲉⲕ ⲛⲧⲉⲧⲉϥϩⲟⲧⲉϣⲁⲛⲃⲱⲕ ⲉⲩ ⲕⲱⲧⲉ ⲉⲣⲟⲕ-ⲧⲟⲟⲩ ⲕⲛⲁⲟⲩ ϫⲉ ϣⲁⲣⲉⲑⲟⲧⲉ

ⲱϣ ⲉⲧⲣⲉⲩϯ ⲧⲟ ⲙⲡⲛⲟⲩⲧⲉⲟⲧⲟⲩ ⲛⲙⲙⲁⲕ 20 ⲛⲟⲩϫⲉ ⲉⲃⲟⲗ ϩⲛ

ⲧⲉⲛⲧⲟⲗⲏ ⲅⲁⲣ ⲧⲉⲯⲩⲭⲏ ⲛⲛⲟ

ⲙⲡⲛⲟⲩⲧⲉ ⲧⲉ ⲃⲉ ⲛⲓⲙ ϩⲓⲧⲁⲧⲁⲓ ⲛⲁⲓeuroⲛⲉ ⲛⲉϩ ⲕⲟ ⲛⲓⲙ ϩⲓⲁⲛⲟⲃⲏⲩⲉ ⲛⲧⲣⲓ ⲡⲁ ⲙⲓⲁ ⲛⲓⲙ-ϣⲏⲣⲉ- 25 ⲡⲉⲛⲧⲁϥϫⲡⲟ

ⲉⲕⲛⲏⲩ ⲉⲃⲟⲗ ⲛⲁϥ ⲛⲑⲟⲧⲉ

ϩⲛⲧⲣⲓ ⲕⲁ ⲡⲉⲕ ⲙⲡⲛⲟⲩⲧⲉϩⲏⲧ ⲙⲙⲟⲕ ϫⲛ ⲁϥϫⲡⲟ ⲛⲁϥ ⲛⲛⲉⲕⲉⲛ ⲡϫⲟⲓ ⲭⲁⲣⲓⲥⲙⲁ ⲛⲓⲙ-ⲉⲃⲟⲗ ⲉϥⲟⲡⲧ ⲛⲅ 30 ⲡⲉⲧⲉⲟⲩⲉⲛⲧⲁ ϥϣⲟⲩⲟϥ ⲛⲅⲙⲟⲟ ⲙⲙⲁⲩ ⲛⲑⲟⲧⲉ

ϣⲉ ⲉⲧⲃⲉ ⲡⲛⲁⲩ ⲙⲡⲛⲟⲩⲧⲉ ⲟⲩⲛⲛⲛⲉⲕⲃⲁⲗ ⲙⲛ ⲧⲁϥ ⲙⲙⲁⲩ ⲛ

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Col A 33ndash4 ⲛⲧⲉϥϩⲟⲧⲉ] ⲙⲡⲉϥⲟⲩⲱϣ ⲙⲛⲧⲉϥϩⲟⲧⲉ B (the Qasr el-Wizz fragment) k Col B 14 ⲡⲉⲕϩⲏⲧ] ⲡⲉⲕϩⲱⲃ B k

ⲉϩⲉⲛⲁϩⲱⲱⲣ ⲙ ⲙⲛⲧⲣⲱⲙⲉ-ⲉⲩⲙⲉϩ ⲛⲁⲅⲁ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉⲡⲉⲟⲑⲟⲛ ⲛⲓⲙ ϫⲉ ⲟⲩ ⲉⲧϣⲟⲩϣⲁⲣⲉⲑⲟⲧⲉ ⲙⲡ ⲉⲓⲧ ϫⲛⲛⲉⲡⲛⲟⲩⲧⲉ ⲧⲟⲩϫⲉ 5 ⲛⲟⲩⲧⲉ ϫⲉⲉⲣⲉⲡⲣⲱⲙⲉ ⲉⲡ ⲛⲉⲕⲕⲉⲉⲥ ⲉⲃⲟⲗⲛⲟⲃⲉ- ⲡⲉⲕϩⲱⲃ ⲧⲏⲣϥⲁⲩⲱ ϩⲛⲑⲟⲧⲉ ⲁⲣⲓϥ ⲉⲧⲃⲉ ⲡⲙⲡⲛⲟⲩⲧⲉ ⲉⲣⲉ ⲛⲟⲩⲧⲉ-ⲟⲩⲟⲛ ⲛⲓⲙ ⲣⲓ 10 ⲛⲛⲟⲩⲁⲇⲓⲕⲟⲥ ⲅⲁⲣⲕⲉ ⲙⲙⲟⲟⲩ ⲉⲃⲟⲗ ⲁⲛ ⲡⲉ ⲡⲛⲟⲩⲧⲉⲉⲙⲡⲉⲑⲟⲟⲩ- ⲉⲧⲱⲱⲃⲉ ⲛⲁⲕⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ ⲕⲁⲧⲁ ⲡⲉⲕϩⲱⲃ-ⲣⲓ ⲕⲁ ⲧⲉⲕⲣⲓ ⲧⲃⲃⲉ ⲡⲉⲕϩⲏⲧⲥⲓⲥ ⲙⲡⲉⲕⲉⲙ 15 ⲡⲁϣⲏⲣⲉ ⲧⲁⲧⲟ ⲉⲃⲟⲗ ⲛⲅⲉⲣ ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱⲛⲉϩⲃⲏⲩⲉ ⲙ ⲧⲙ ⲉⲣⲟⲕ ϩⲛⲟⲩⲡⲱⲛϩ ⲙⲟⲣⲕ ϭⲉⲡⲏ-ⲛⲧⲉⲥⲃⲱ ⲉϫⲛ ⲧⲁϩⲟⲕ ⲉⲣⲁⲧⲕⲧⲉⲕϯⲡⲉ- 20 ⲛⲟⲩⲥⲱⲧⲡ ⲙⲡⲁⲩⲱ ⲉⲕⲉϩⲱⲙ ⲉ ⲛⲟⲩⲧⲉ-ϫⲛⲛⲉⲕϫⲓϫⲉ ⲙⲡⲉⲣⲕⲁⲧⲉⲭⲉϫⲉⲉⲩⲉ ⲉⲩⲟⲩ ⲙⲙⲟⲕ ⲙⲁⲩⲁⲱϣϥ - ⲁⲕ ⲛⲅϯ ⲛⲟⲩⲙⲡⲉⲣϣⲱⲡⲉ 25 ϩⲟⲟⲩ ⲛⲥⲁⲟⲩϩⲟⲛⲁⲧⲥⲃⲱ ⲡⲁ ⲟⲩ ⲛⲅϣⲱⲡⲉϣⲏⲣⲉ ⲁⲗⲗⲁ ⲛⲁⲙⲉⲗⲏⲥ ⲛⲧⲉⲁⲣⲓϩⲟⲧⲉ ϩⲏⲧϥ ⲡⲉⲕⲟⲩⲟⲉⲓϣⲙⲡⲛⲟⲩⲧⲉ ⲛⲅ ⲟⲩⲱ ⲛⲧⲟⲟⲧⲕ ϩⲁⲣⲉϩ ⲉⲛⲉϥⲉⲛ 30 ⲛⲅⲥⲟⲩⲉⲣ ⲡⲉϩⲟⲧⲟⲗⲏ- ⲟⲩ ⲛⲧⲁⲩϫⲡⲁϣⲏⲣⲉ ⲙⲡⲉⲣⲣ ⲡⲟⲕ-ϩⲙϩⲁⲗ ⲛⲧⲉϥ ϯϩⲱⲛ ⲉⲧⲟⲟⲧⲕϩⲟⲧⲉ ϩⲛⲟⲩⲉⲟⲟⲩ ⲡⲁϣⲏⲣⲉ ϫⲉ ⲙ

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ⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲡⲓⲥⲧⲟⲥ ⲟⲩⲣⲱⲙⲉ ⲛⲅⲛⲁϯ ⲣⲱⲙⲉ ⲉⲣⲉⲡⲉϥ

ϩⲏⲩ ⲉⲣⲟϥ ⲁⲛ ϩⲱⲃ ϫⲟⲥⲉ ⲉ

ϫⲛⲛⲉⲕⲉⲓ ⲉ ⲡⲱⲕ ⲟⲩⲣⲱϫⲙⲡⲉⲕϩⲟ- 5 ⲙⲉ ⲙⲙⲁⲓⲛⲟⲩ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲧⲉ ⲟⲩⲣⲱⲙⲉ

ⲟⲩⲣⲉϥϭⲱⲛⲧ ⲛϥϭⲱϣⲧ ⲁⲛ ⲉ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲛⲁⲡⲉⲓⲙⲁ ϫⲉ

ⲣⲉϥⲕⲁⲧⲁⲗⲁ ⲛⲁⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲗⲉⲓ- 10 ⲡⲱⲣϫ ⲙⲡⲣⲱⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉ-ⲟⲩⲣⲉϥϯϩⲉ ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲣⲱⲙⲉ ⲉⲧⲃⲉ ⲛⲁ

ⲣⲉϥⲕⲱϩ ⲡⲉⲓⲙⲁ ϫⲉ ⲛⲁ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ 15 ⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲟⲩϩⲁϩ ⲛϣⲁϫⲉ ⲡⲱⲣϫ ⲙⲡⲣⲱⲧⲁⲣⲉⲕϣⲱⲡⲉ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉⲉⲕⲟ ⲛⲣⲙⲣⲁϣ ⲁⲣⲓϣⲃⲏⲣ ⲛⲧⲟϥ

ϫⲉ ⲛⲣⲙⲣⲁϣ ⲉⲩϩⲏⲕⲉ ⲙⲙⲁⲓⲛⲉⲧⲛⲁⲕⲗⲏⲣⲟ 20 ⲛⲟⲩⲧⲉ-ⲛⲟⲙⲉⲓ ⲙⲡⲕⲁϩ ⲟⲩϩⲏⲕⲉ ⲉϥⲑⲃ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲃⲓⲏⲩ-ϣⲧⲉⲣⲧⲓⲣ ⲟⲩϩⲏⲕⲉ ⲉⲙⲙⲁⲓ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ϣⲙⲙⲟ-ⲟⲩⲣⲱⲙⲉ ⲉϥⲟ ⲛ 25 ⲟⲩϩⲏⲕⲉ ⲉϥϩⲏⲕ

ϣⲃⲏⲣ ⲉⲩⲥϩⲓⲙⲉ ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ ϩⲛⲑⲟⲧⲉ ⲙⲡ

ⲟⲩⲇⲉ ⲙⲡⲉⲣⲕⲁ ⲛⲟⲩⲧⲉ-ⲙⲛⲧϣⲃⲏⲣ ⲛⲁⲕ ⲟⲩϩⲏⲕⲉ ⲉϥϥⲉⲓ

ⲙⲛⲟⲩⲥϩⲓⲙⲉ ⲥⲟⲥ -ⲙⲡⲉⲣⲙⲟⲟϣⲉ 30 ⲟⲩϩⲏⲕⲉ ⲉϥϭⲱϣⲧ

ⲙⲛⲟⲩⲕⲟⲩⲓ ⲉⲣⲟⲕ ⲉⲡⲛⲟⲩⲧⲉ ⲉⲟⲩⲛϫⲛⲛⲉⲕⲧⲁϩⲧ ⲟⲩϩⲁⲣⲉϩ ϩⲛⲧⲉϥ

ⲛⲅⲉⲓ ⲉⲡⲁϩⲟⲩ- ⲧⲁⲡⲣⲟ-ⲉⲕϣⲁⲛⲕⲁ ⲟⲩϣ ⲡⲁϣⲏⲣⲉ ⲁⲣⲓϣ

ⲃⲏⲣ ⲛⲁⲕ ⲕⲁⲁϥ 35 ⲃⲏⲣ ⲉⲣⲱⲙⲉ

Col A 26 ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ added later

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ⲛⲓⲙ ⲉϥⲉⲣϩⲟⲧⲉ ⲛⲁϥ ϫⲉ ⲛⲧⲟϥϩⲏⲧϥ ⲙⲡⲛⲟⲩ ⲡⲉⲧⲛⲁⲧⲁϫⲣⲉ

ⲧⲉ ⲁⲩⲱ ⲉϥϩⲁ ⲡⲉⲕϩⲏⲧ ⲛⲁϥ

ⲣⲉϩ ⲉⲛⲉϥⲉⲛ ⲛϥϫⲓ ϩⲗⲟϭⲧⲟⲗⲏ- 5 ⲛⲧⲉⲡⲉϥⲕⲱϩⲧ

ⲙⲡⲉⲣⲕⲁ ⲧⲉⲕ ϣⲱⲡⲉ ⲛϩⲏⲧⲕ ϩⲉⲗⲡⲓⲥ ϩⲛⲣⲱ ⲛϥⲣⲱⲕϩ ⲛⲛⲉⲕⲙⲉ ⲡⲁϣⲏⲣⲉ ⲉⲧ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ-ⲃⲉ ⲧⲙⲟⲧⲛⲉⲥ ⲙ ϭⲱϣⲧ ⲉⲡⲛⲟⲩ

ⲡⲉⲓⲙⲁ ⲧⲁⲣⲉⲕ 10 ⲧⲉ ⲡⲁϣⲏⲣⲉ ⲧⲁϭⲱ ⲉⲕⲟ ⲛⲣⲙϩⲉ- ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱ

ⲛⲉϫ ⲡⲉⲕⲣⲟⲟⲩϣ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲡϫⲟⲉⲓⲥ ⲧⲁ ⲥⲱⲧⲙ ⲛⲥⲁⲡⲛⲟⲩⲣⲉϥϥⲓ ⲣⲟⲟⲩϣ ⲧⲉ ⲡⲁϣⲏⲣⲉϩⲁⲣⲟⲕ- 15 ⲧⲁⲣⲉⲡⲛⲟⲩⲧⲉ

ⲕⲁ ⲧⲉⲕϩⲉⲗⲡⲓⲥ ⲥⲱⲧⲙ ⲉⲣⲟⲕ-ϩⲙⲡⲛⲟⲩⲧⲉ ⲡⲁ ⲡⲱⲧ ⲉϩⲟⲩⲛ ⲉⲣⲟϥϣⲏⲣⲉ ϫⲉ ⲛⲧⲟϥ ⲧⲁⲣⲉϥⲡⲱⲧ

ⲡⲉⲧⲛⲁⲙⲟⲟⲛⲉ ⲉϩⲟⲩⲛ ⲉⲣⲟⲕ ⲛϥⲙⲙⲟⲕ- 20 ⲧⲥⲁⲃⲟⲕ ⲉⲡⲉϥ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ ⲛⲟⲙⲟⲥ ⲛϥⲟⲩⲉⲉⲓⲥ ⲉⲣⲟⲕ ⲛⲉϩ ⲡⲉϥⲥⲟⲟⲩⲛ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁ ⲉⲣⲟⲕ ⲛϥϣⲱ

ⲥⲁⲛⲟⲩϣⲕ ⲡⲉ ⲛⲁⲕ ⲛϫⲁⲩ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲥⲕⲉ 25 ⲙⲟⲉⲓⲧ ⲥⲟⲩⲡⲁⲍⲉ ⲙⲙⲟⲕ ⲧⲉⲛ ⲡⲉⲕϩⲏⲧ ⲉ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲧⲁϫ ϩⲟⲩⲛ ⲉⲣⲟϥ ⲧⲁⲣⲉ ⲡⲉⲕϩⲏⲧ ⲣⲉϥⲙⲟⲟϣⲉ ⲛⲙ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁϫⲓ ⲙⲁⲕ ⲉϥⲥⲟⲩ

ⲙⲟⲉⲓⲧ ϩⲏⲧⲕ 30 ⲧⲱⲛ-ⲕⲁ ⲡⲛⲟⲩⲧⲉ ϣⲱⲡⲉ ⲉⲕⲁϣⲉ

ⲛⲁⲕ ⲛⲃⲟⲏ ⲉⲣⲟϥ ⲛⲧⲉⲩϣⲏ

ⲑⲟⲥ ⲡⲁϣⲏⲣⲉ ⲙⲛⲡⲉϩⲟⲟⲩ ϫⲉ ⲛⲛⲅϯ ⲕⲁⲣⲡⲟⲥ ⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ

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ⲉⲓⲥ ⲉⲣⲟⲕ- ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲥⲁⲛⲟⲩϣⲕ ϩⲙⲡ ϩⲟϫϩⲉϫ ⲧⲁ

ϫⲟⲉⲓⲥ ϫⲉ ⲛⲧⲟϥ ⲣⲉⲕϣⲱⲡⲉ

ⲡⲉⲧⲛⲁϯ ⲛⲁⲕ ϩⲙⲡⲉⲙⲧⲟⲛ-ⲛⲛⲁⲓⲧⲏⲙⲁ 5 ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲙⲡⲉⲕϩⲏⲧ- ϩⲓⲥⲉ ⲧⲁⲣⲉⲕ

ⲉⲕϣⲁⲛⲁⲓⲧⲉⲓ ϣⲱⲡⲉ ϩⲙⲛⲟⲩϩⲱⲃ ⲛⲧⲟ ⲡⲉⲙⲧⲟⲛ ⲁⲩⲱⲟⲧϥ ⲙⲡⲛⲟⲩ ⲛⲛⲉⲕⲙⲉⲥⲧⲉ

ⲧⲉ ⲙⲡⲉⲣⲉⲓ ⲉⲡⲁ 10 ⲟⲩϩⲱⲃ ⲉϥϩⲟ

ϩⲟⲩ ϫⲉϣⲁⲣⲉ ⲥⲉ ϫⲉ ϩⲓⲧⲉⲛ

ⲡⲛⲟⲩⲧⲉ ϫⲉⲛⲧ ϩⲁϩ ⲛϩⲓⲥⲉ ⲉⲣⲉ

ⲡⲣⲱⲙⲉ ⲉⲛⲁⲩ ⲡⲣⲱⲙⲉ ⲛⲁ

ϫⲉ ϥⲛⲁϩⲩⲡⲟ ⲛⲟⲩϩⲙ -ⲙⲓⲛⲉ ⲁⲗⲗⲁ 15 ⲡⲁϣⲏⲣⲉ ⲉⲓϯ ⲥ

ϩⲙⲡⲉⲕϩⲏⲧ ⲃⲱ ⲛⲁⲕ ϩⲛⲛⲉⲧⲏⲣϥ ⲁⲓⲧⲉⲓ ⲁⲩⲱ ϩⲓⲟⲟⲩⲉ ⲙⲡⲱ

ⲕⲛⲁϫⲓ- ⲛⲁϩ ⲉⲓⲧⲁⲗⲟⲡⲁϣⲏⲣⲉ ⲉⲕϩⲙⲟ ⲙⲙⲟⲕ ⲉϩⲣⲁⲓ

ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ 20 ⲉϫⲛⲛⲉϩⲓⲟⲟⲩⲉ

ⲕⲁ ⲧⲡⲩⲗⲏ ⲉⲧ ⲉⲧⲥⲟⲩⲧⲱⲛ-ϭⲏⲩ ⲙⲡⲉⲕⲉⲙ ⲙⲡⲉⲣⲙⲟⲟϣⲉ

ⲧⲟ ⲉⲃⲟⲗ- ϩⲛⲟⲩϭⲱⲱⲙⲉⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲙⲟⲟϣⲉ

ⲧⲉⲕⲣⲓ ⲕⲁ ⲧⲉⲛ 25 ⲛⲧⲟϥ ⲉⲕⲥⲟⲩ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ⲧⲱⲛ ϩⲛϩⲱⲃ

ⲧⲉ ⲛⲧⲟⲟⲧⲕ - ⲛⲓⲙ-ⲉϣⲱⲡⲉ ⲉⲕ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛϣⲁⲛⲟⲩⲱϣ ⲥⲁϭⲓⲛⲉⲣϩⲱⲃ

ⲡⲁϣⲏⲣⲉ ⲕⲛⲁ 30 ⲛⲓⲙ-ϫⲓ ⲥⲃⲱ ⲉⲕ ⲙⲡⲉⲣϣⲱϣ

ϣⲁⲛⲙⲉⲣⲉ ⲥⲱ ⲙⲛⲧⲏⲩ ⲛⲓⲙ-ⲧⲙ ⲕⲛⲁϫⲓ- ϣⲱⲡⲉ ⲛⲧⲟϥ

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ⲉⲕⲧⲁϫⲣⲏⲩ ⲙⲁⲓⲛⲟⲩⲧⲉ ⲧⲏ

ⲉϫⲛⲛⲉⲧⲥⲏϩ ⲣⲟⲩ-ⲁⲩⲱ ⲡⲛⲟⲙⲟⲥ ϫⲓ ϭⲉ ⲛⲁⲕ ⲛⲇⲁⲩ

ⲙⲡⲛⲟⲩⲧⲉ ⲕⲁ ⲉⲓⲇ ⲉϥⲱϣ

ⲁϥ ϩⲙⲡⲉⲕ 5 ⲉⲃⲟⲗ ⲉⲣⲉⲥⲁⲟⲩⲗ

ϩⲏⲧ ⲛⲛⲁⲩ ⲡⲏⲧ ⲛⲥⲱϥⲛⲓⲙ- ϫⲉ ⲁⲛⲅ ⲟⲩⲟⲩϩⲟⲣ

ⲥⲱⲧⲙ ⲇⲁⲇ ⲉϥⲙⲟⲟⲩⲧ ⲁⲩⲱⲉϥⲱϣ ⲉⲃⲟⲗ ⲁⲛⲅ ⲟⲩⲡⲏⲓ ⲛⲟⲩ

ⲉϥϫⲱ ⲙⲙⲟⲥ 10 ⲱⲧ-ϫⲉ ⲛⲥⲁⲃⲏⲗ ϫⲉ ⲛⲁⲓ ϭⲉ ⲧⲏⲣⲟⲩ ⲡⲁ

ⲡⲉⲕⲛⲟⲙⲟⲥϣⲟ ϣⲏⲣⲉ ⲁⲓϫⲟⲟⲩ

ⲟⲡ ⲛⲁⲓ ⲙⲙⲉⲗⲉ ⲉⲧⲃⲉ ⲡⲉⲑⲃⲃⲓⲟ-ⲧⲏ ⲛⲉⲓⲛⲁⲧⲁ ϫⲓ ⲇⲁⲩⲉⲓⲇ ⲛⲁⲕ

ⲕⲟ ⲡⲉ ϩⲙⲡⲁⲑⲃ 15 ⲟⲛ ⲛⲥⲙⲟⲧ ⲉⲣⲉ

ⲃⲓⲟ- ⲛⲉϥϫⲁϫⲉ ⲡⲏⲧ

ⲁⲩⲱ ⲟⲛ ϫⲉ ϯⲛⲁ ⲛⲥⲱϥ ⲉϥⲱϣ

ⲧⲉⲗⲏⲗ ⲉϫⲙ ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ

ⲡⲉⲕϣⲁϫⲉ ⲛⲑⲉ ⲡⲱⲧ ⲛⲥⲁⲛⲁⲙⲡⲉⲛⲧⲁϥϭⲛ 20 ϫⲁϫⲉ ⲛⲧⲁⲧⲁ

ϩⲁϩ ⲛϣⲱⲗ ϩⲟⲟⲩ ⲁⲩⲱ ⲛ

ⲁⲩⲱ ⲙⲁⲣⲉⲡ ⲛⲁⲕⲧⲟⲓ ⲙⲡⲟⲩϣⲁϫⲉ ⲙⲡⲛⲟⲩ ⲱϫⲉⲛ-ⲧⲉ ϩⲗⲟϭ ϩⲛⲧⲉⲕ ⲇⲁⲩⲉⲓⲇ ⲙⲉⲛ ⲥⲱ

ⲧⲁⲡⲣⲟ ⲛⲑⲉ ⲛ 25 ⲙⲁⲧⲓⲕⲟⲥ ⲉϥ

ⲇⲁⲩⲉⲓⲇ ϫⲉ ⲁ ⲙⲓϣⲉ ⲟⲩⲃⲉ ⲛ

ⲛⲉⲕϣⲁϫⲉ ϩ ϫⲓϫⲉⲉⲩⲉ ⲉⲧⲟⲩ

ⲗⲟϭ ϩⲛⲧⲁϣⲟⲩ ⲟⲛϩ ⲉⲃⲟⲗ ⲉϥⲱⲃⲉ ⲉϩⲟⲩⲉ ⲑⲁⲣⲉⲓ ⲙⲡⲛⲟⲩ

ⲉⲟⲩⲉⲃⲓⲱ ϩⲛ 30 ⲧⲉ ⲉϥⲙⲓϣⲉ ⲉ

ⲣⲱⲓ- ϫⲱϥ ⲉⲧⲃⲉ ⲧⲉϥ

ⲇⲁⲩⲉⲓⲇ ⲅⲁⲣ ⲉϥ ⲡⲣⲟϩⲁⲓⲣⲉⲥⲓⲥ

ϣⲟⲟⲡ ⲙⲡⲣⲟ ⲉⲧⲉ ⲟⲩⲉⲛⲧⲁϥⲥ

ⲥⲱⲡⲟⲛ ⲛⲙ

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ⲉϩⲟⲩⲛ ⲉⲣⲟϥ- ⲧⲏⲣⲥ ⲙⲡϫⲁϫⲉⲛⲧⲟⲕ ϭⲉ ϩⲱ ⲛⲧⲉⲧⲉⲙⲗⲁⲁⲩ

ⲱⲕ ⲱ ⲡⲁ ϫⲓ ⲧⲏⲩⲧⲛ ⲛ

ϣⲏⲣⲉ ⲁⲣⲓϫⲁⲣ ϭⲟⲛⲥ -ϩⲏⲧ ⲛⲅⲱϣ 5 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ ⲟⲥ ϫⲉ ⲛⲧⲁϥϯ

ⲡⲱⲧ ⲛⲥⲁⲛⲁ ϭⲟⲙ ⲛⲛⲁⲡⲟⲥϫⲁϫⲉ ⲧⲁⲧⲁϩⲟ ⲧⲟⲗⲟⲥ ⲙⲙⲁⲧⲉ-ⲟⲩ ⲉⲧⲉ ⲙⲙⲉⲉⲩⲉ ⲡⲥⲱⲧⲏⲣ ⲱϣ

ⲛⲉⲉⲑⲟⲟⲩ ⲉⲧϯ 10 ⲉⲃⲟⲗ ϫⲉ ⲡⲉϯϫⲱ

ⲛⲙⲙⲁⲕ ⲁⲩⲱ ⲙⲙⲟϥ ⲛⲏⲧⲛ

ⲛⲛⲁⲕⲧⲟⲓ ⲙ ϯϫⲱ ⲙⲙⲟϥ ⲛⲟⲩ

ⲡⲟⲩⲱϫⲉⲛ ⲟⲛ ⲛⲓⲙ ϫⲉ ⲣⲟ

ϯⲛⲁⲗⲟϫϩⲟⲩ ⲛⲥⲉ ⲉⲓⲥ-ⲧⲙⲉϣϭⲙϭⲟⲙ 15 ⲏ ⲛⲅϫⲓ ⲛⲁⲕ ⲛⲧ

ⲉⲁϩⲉⲣⲁⲧⲟⲩ ⲥⲉ ⲙⲛⲧϫⲱⲱⲣⲉ

ⲛⲁϩⲉ ϩⲁⲣⲁⲧⲟⲩ ⲛ ⲓⲏⲥⲟⲩ ⲡϣⲏ

ⲛⲛⲁⲟⲩⲉⲣⲏⲧⲉ- ⲣⲉ ⲛⲛⲁⲩⲏ ⲡϫⲉ ⲁⲕⲙⲟⲣⲧ ⲛⲟⲩ ϫⲱⲱⲣⲉ ϩⲙⲡϭⲟⲙ ⲉⲡⲡⲟⲗⲉ 20 ⲡⲟⲗⲉⲙⲟⲥ ⲉϥ

ⲙⲟⲥ ⲉⲃⲟⲗ ϫⲉ ⲡ ⲥⲉⲣⲉⲙⲗⲁϩ ⲉⲃⲟⲗ

ⲛⲟⲩⲧⲉ ⲡⲉⲧϯ ⲙⲛⲡⲁⲙⲁⲗⲏⲕϭⲟⲙ ⲉⲡⲣⲱⲙⲉ ⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗⲉⲧⲟⲩⲏϩ ⲛⲥⲱϥ ϫⲉ ϩⲛⲧⲉⲩⲛⲟⲩ

ⲉϥⲙⲓϣⲉ ⲙⲛ 25 ⲛⲧⲁϥϫⲣⲟ ⲉⲡⲁ

ⲛⲉⲧⲙⲓϣⲉ ⲛⲙ ⲙⲁⲗⲏⲕ ϩⲓⲧⲙ

ⲙⲁϥ- ⲡⲡⲱⲣϣ ⲉⲃⲟⲗ

ⲁϥϫⲟⲟⲥ ⲅⲁⲣ ⲛⲛⲉ ⲛⲉⲛϭⲓϫ ⲙⲙⲱⲧⲟⲩⲏϩ ⲛⲥⲱϥ ⲩⲥⲏⲥ-ϫⲉ ⲁⲓϯ ⲧⲉⲝⲟⲩ 30 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲥⲓⲁ ⲛⲏⲧⲛ ⲉ ⲟⲟⲥ ϫⲉ ⲓⲏⲥⲟⲩ

ϩⲱⲙ ⲉϫⲛⲛϩⲟϥ ⲟⲩⲡⲣⲟⲫⲏ

ⲙⲛⲛⲟⲩⲟⲟϩⲉ ⲧⲏⲥ ⲡⲉ-ⲁⲩⲱ ⲉϫⲛⲧϭⲟⲙ ⲁⲗⲗⲁ ϯⲥⲱⲧⲙ

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Naples National Library IB9 fo 56r

ⲓⲁ

ⲉⲧⲉⲅⲣⲁⲫⲏ ⲉ ϭⲱⲃ ⲁⲗⲗⲁ ⲛϭⲟⲙⲥⲱϣ ⲉⲃⲟⲗ ϫⲉ ⲛ ϩⲓⲁⲅⲁⲡⲏ-ⲧⲁⲩⲕⲉⲧⲧⲏⲩ ⲙⲡⲣⲧⲣⲉⲛϭⲉⲛ

ⲧⲛ ⲉϩⲣⲁⲓ ⲉϫⲛⲧ ⲧⲥ ⲡⲁϣⲏⲣⲉ ⲉⲩ

ⲥⲛⲧⲉ ⲛⲛⲁⲡⲟⲥ 5 ⲧⲥⲁⲃⲟ ⲙⲙⲟⲕ ⲉ

ⲧⲱⲗⲟⲥ ⲙⲛⲛⲉⲡ ⲙⲓϣⲉ ⲉⲕⲙⲟⲩⲣⲣⲟⲫⲏⲧⲏⲥ- ⲙⲡⲇⲓⲁⲃⲟⲗⲟⲥ

ⲛⲧⲟⲕ ϩⲱⲱⲕ ⲉⲛⲉⲕⲟⲩⲉⲣⲏⲧⲉ

ⲡⲁϣⲏⲣⲉ ϩⲓⲧⲙ ⲙⲁⲩⲁⲁⲕ ⲉⲕⲡⲡⲱⲣϣ ⲉⲃⲟⲗ 10 ⲧⲱⲃϩ ϫltⲉgt ⲙⲡⲉⲣⲛⲛⲉⲕϭⲓϫ ⲉⲕⲉ ϫⲓⲧⲛ ⲉϩⲟⲩⲛ ⲉ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ ⲡⲓⲣⲁⲥⲙⲟⲥ ⲉⲕⲙⲁⲕ- ⲙⲟⲩⲣⲉ ⲉⲙⲡⲓ

ⲉⲕϣⲁⲛⲣϩⲟⲧⲉ ⲣⲁⲥⲙⲟⲥ ⲉⲣⲟⲕ

ϩⲏⲧϥ ⲙⲡⲛⲟⲩ 15 ⲙⲁⲩⲁⲁⲕ-ⲧⲉ ⲉⲕⲉⲉⲓ ⲉⲃⲟⲗ ⲟⲩⲛ ϩⲛϩⲃⲏⲩⲉⲉⲙⲓϣⲉ ⲙⲛⲛⲉⲕ ⲅⲁⲣ ⲉⲣⲉⲡⲣⲱⲙⲉ

ϫⲁϫⲉ ϩⲛⲟⲩϩⲓⲏ ϯ ⲙⲙⲟϥ ⲉⲣⲟⲟⲩⲉⲩⲉϭⲱⲧⲡ ϩⲁ ⲉϥⲙⲟⲩⲣ ⲙⲡⲇⲓⲁ

ⲧⲉⲕϩⲏ ⲛⲥⲁϣϥ 20 ⲃⲟⲗⲟⲥ ⲉⲣⲟϥ ⲙⲁⲩ

ⲛϩⲓⲏ- ⲁⲁϥ-ⲛⲉⲕϫⲁϫⲉ ⲉⲧϯ ⲟⲩⲥⲁ ⲛⲕⲟⲧⲥ ⲅⲁⲣ

ⲛⲙⲙⲁⲕ ⲛⲉ ⲙ ⲡⲉ ⲡⲇⲓⲁⲃⲟⲗⲟⲥⲙⲉⲉⲩⲉ ⲉⲧϯ ⲛⲙ ϣⲁϥⲉⲛ ϩⲉⲛϩ

ⲙⲁⲕ- 25 ⲃⲏⲩⲉ ⲅⲁⲣ ⲛⲁⲅⲁⲁⲓϯ ϭⲉ ⲛⲁⲕ ⲡⲁ ⲡⲏ ⲙⲡⲣⲱⲙⲉ

ϣⲏⲣⲉ ⲛⲟⲩϭⲟⲙ ϣⲁⲛⲧⲉϥⲉⲛⲧϥ

ⲉⲃⲟⲗ ϩⲓⲧⲙⲡ ⲉⲧϭⲟⲣϭⲥ ϩⲉⲛⲛⲟⲩⲧⲉ ⲧⲁⲣⲉⲕ ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ 30 ϣⲛϩⲧⲏϥ ⲛⲙⲁⲕ ⲧⲏⲣⲟⲩ- ⲛⲟⲩϫ ⲛϥⲧⲉϩⲛⲧⲁⲡⲛⲟⲩⲧⲉ ⲅⲁⲣ ⲡⲉⲕⲟⲩⲱϣ

ϯ ⲛⲁⲛ ⲁⲛ ⲛⲟⲩ ⲙⲛⲧⲁⲅⲁⲡⲏⲡⲛⲁ ⲙ ⲙⲛⲧ

ALIN SUCIU660

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Naples National Library IB9 fo 56v

ⲓⲃ

ⲛϥⲧⲱϩ ⲙ ⲉⲓⲧⲁ ⲉⲕϩⲙⲟⲟⲥ

ⲡⲉⲧⲥⲁϣⲉ ⲙⲛ ϩⲛⲧⲙⲏⲧⲉ ⲛ

ⲡⲉⲧϩⲟⲗϭ - ϩⲛⲣⲱⲙⲉ ϥⲓⲧⲱⲃϩ ϭⲉ ⲙⲡ ⲡⲉⲕⲣⲟⲟⲩϣ

ⲛⲟⲩⲧⲉ ⲡⲁϣⲏ 5 ⲙⲁⲩⲁⲁⲕ ⲉⲕⲣⲉ ϫⲛⲛⲉⲕⲉⲓ ϣⲁⲛⲛⲁⲩ ⲉϩⲱⲃ

ⲉⲛⲉϥϩⲁϭⲉ- ⲛⲓⲙ ⲙⲟϣⲧⲕⲉⲩⲉⲣϩⲁⲗ ⲅⲁⲣ ⲙⲡ ϫⲉ ⲉⲛⲉⲁⲕⲉⲛ

ⲣⲉϥϣⲙϣⲉ ⲡϫⲏ ⲉⲃⲟⲗ ϩⲙ

ⲛⲟⲩⲧⲉ ϩⲛϩⲉⲛ 10 ⲡⲉⲕⲃⲁⲗ-ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ ⲁⲩⲱ ⲙⲡⲣϫⲓ ⲗⲁ

ⲛⲟⲩⲧⲉ- ⲁⲩ ⲛϣⲁϫⲉ ⲛⲧⲉ

ⲛⲑⲉ ⲛⲁⲇⲁⲙ ⲗⲁⲁⲩ ⲉϩⲟⲩⲛ ⲉ

ⲛⲧⲁⲩⲉⲣ ⲣⲱⲙⲉ ⲉⲙϩⲁⲗ ⲙⲙⲟϥ ϩⲛ 15 ⲡⲉⲛⲉⲕⲃⲁⲗ ⲛⲁⲩ

ⲟⲩⲥⲙⲏ ⲙ ⲙⲛⲧ ⲉⲣⲟϥ ⲛⲧⲉⲛⲉⲕⲛⲟⲩⲧⲉ ⲁϥ ⲙⲁⲁϫⲉ ⲥⲟⲧⲙⲟⲩⲧⲉϩ ⲡⲉⲧϩⲟⲗϭ ⲛⲅϥⲓ ⲙⲡⲉϥⲛⲟ

ⲙⲛⲡⲉⲧⲥⲁϣⲉ- ⲃⲉ ⲛⲅⲧⲁⲗⲟϥ ⲉ

ⲣⲟⲉⲓⲥ ϭⲉ ϩⲱⲱⲕ 20 ϫⲱⲕ-ⲉⲧⲉⲙϯϩⲓⲛⲏⲃ ⲉⲧⲃⲉ ⲡϣⲁϫⲉ

ⲛⲛⲉⲕⲃⲁⲗ ⲣⲉⲕ ⲉⲧⲥⲏϩ ϫⲉ ⲉⲧⲉ

ⲣⲓⲕⲉ ⲛⲛⲉⲕⲃⲟⲩ ⲧⲛⲟ ⲛϩⲏⲏⲃⲉ

ϩⲉ ϫⲉ ⲉⲕⲉⲉⲣ ⲉϫⲛⲛⲉⲛⲟⲃⲉ ⲛ

ⲃⲟⲗ ⲛⲑⲉ ⲛⲟⲩ 25 ⲛⲉⲧϩⲓⲧⲟⲩⲱ

ϭⲁϩⲥⲉ ⲉⲃⲟⲗ ϩⲛⲟⲩ ⲧⲉⲛ ⲉⲧⲉⲧⲛϩⲁϭⲉ ⲁⲩⲱ ⲛ ⲱⲡ ⲙⲡⲉⲩϣⲱ

ⲑⲉ ⲛⲟⲩϩⲁⲗⲏⲧ ⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛⲉⲃⲟⲗ ϩⲛⲟⲩⲡⲁϣ- ⲛⲉ ⲉⲕϣⲁⲛ

ϩⲉⲛϩⲁⲣⲉϩ ⲛⲓⲙ 30 ⲱⲡ ⲙⲡϣⲱⲱⲧ

ϩⲁⲣⲉϩ ⲉⲡⲉⲕ ⲙⲡⲉⲧϩⲓⲧⲟⲩϩⲏⲧ ϩⲛϩⲓⲟ ⲱⲕ ϫⲉ ⲛⲟⲩⲕ

ⲟⲩⲉ ⲅⲁⲣ ⲛⲱⲛϩ ⲛⲉ ⲙⲉⲕⲕⲣⲓⲛⲉⲛⲉ ⲉⲃⲟⲗ ϩⲛⲛⲁⲓ- ⲛⲗⲁⲁⲩ ⲙⲉⲕ

661THE SERMO ASCETICUS

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Venice Marciana 192 fo 100r

ⲓⲅ

ϫⲓⲥⲉ ⲛϩⲏⲧ ⲉϫⲉⲛ ϩⲙⲡⲉⲕⲥⲙⲟⲧⲗⲁⲁⲩ ⲁⲗⲗⲁ ⲉⲣⲉⲡⲉⲕϩⲏⲧ

ϣⲁⲕϥⲓ ϩⲁϩⲱⲃ ⲟ ⲛⲑⲉ ⲛⲟⲩⲕⲱϩⲧ

ⲛⲓⲙ ⲉⲧⲃⲉ ⲧⲁ ⲉϩⲟⲩⲛ ⲉⲡⲛⲟ

ⲅⲁⲡⲏ ⲙⲡⲛⲟⲩ 5 ⲃⲉ-ⲧⲉ- ⲙⲡⲉⲣϣⲱⲡⲉ ⲉⲕ

ϣⲱⲡⲉ ⲛⲭⲣⲏⲥ ⲃⲏⲗ ⲉⲃⲟⲗ ϩⲙⲧⲟⲥ ⲡⲁϣⲏ ⲡⲉⲕϩⲏⲧ ϣⲱ

ⲣⲉ ϫⲉ ⲛⲉⲧⲟ ⲛ ⲡⲉ ⲛⲧⲟϥ ⲉⲕ

ⲭⲣⲏⲥⲧⲟⲥ ⲛⲉⲧ 10 ⲧⲟⲣϩ ϩⲛϩⲱⲃ

ⲛⲁⲟⲩⲱϩ ϩⲓϫⲙ ⲛⲓⲙ-ⲡⲕⲁϩ ⲁⲩⲱ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕϩⲏⲧ

ⲛⲃⲁⲗϩⲏⲧ ⲛⲉⲧ ⲉⲉⲣϫⲟⲉⲓⲥ ⲉⲣⲟⲕⲛⲁϣⲱϫⲡ ϩⲓ ⲁⲗⲗⲁ ⲁⲣⲓϫⲟⲉⲓⲥ

ϫⲱϥ- 15 ⲛⲧⲟϥ ⲉⲡⲉⲕ

ⲁⲩⲱ ϫⲉ ⲧⲁⲅⲁⲡⲏ ϩⲏⲧ-ϣⲁⲥⲉⲣⲭⲣⲏⲥ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛ

ⲧⲟⲥ ⲉϥϫⲱ ⲙ ⲥⲁⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲟⲥ ϫⲉ ⲉⲕϣⲁⲛ ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ 20 ϩⲏⲧ ⲟⲩⲁϩϥ ⲛ

ⲁⲣⲓⲭⲣⲏⲥⲧⲟⲥ ⲥⲱⲕ-ϩⲓⲃⲁⲗϩⲏⲧ ⲧⲁ ⲙⲡⲉⲣⲥⲱⲧⲙ ⲛⲥⲁⲣⲉⲕϩⲉ ⲉⲡⲉⲟⲟⲩ ⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲡⲛⲟⲩⲧⲉ- ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲙⲡⲉⲣϣⲱⲡⲉ ⲛⲑⲉ 25 ϩⲏⲧ ⲛⲧⲟϥ ⲥⲱ

ⲛⲛⲉⲓϣⲟⲛⲧⲉ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲧⲣⲏⲧ ϩⲓϫⲛⲛ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕ

ⲧⲟⲟⲩ ⲉⲧⲉ ⲡⲛⲟⲩ ϩⲏⲧ ⲉⲉⲣⲛⲟⲩⲧⲉ

ⲧⲉ ⲡⲉϣⲱⲡⲉ ⲛⲁⲕ ⲁⲗⲗⲁⲛⲧⲟϥ ⲛⲑⲉ ⲛⲟⲩ 30 ⲙⲁⲣⲉⲡⲉⲕϩⲏⲧ

ⲕⲁϣ ⲉϥⲣⲏⲧ ϩⲓ ⲛⲧⲟϥ ⲥⲱⲧⲙϫⲛⲟⲩⲙⲟⲟⲩ ⲉⲧⲉ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ-ⲡⲛⲟⲩⲛ ⲡⲉ ⲕⲟⲩⲱϣ ⲉⲥⲱⲧⲙ

ϣⲱⲡⲉ ⲉⲕⲙⲟⲧⲛ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ

ALIN SUCIU662

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Venice Marciana 192 fo 100v

ⲓⲇ ⲓⲁ

ⲡⲁϣⲏⲣⲉ ⲛⲅ ⲉⲡϫⲓⲛϫⲏ-ⲛⲁⲟⲩⲱϣ ⲁⲛ ⲁⲩⲱ ⲟⲛ ϫⲉ ⲁⲛltⲁgt

ⲉⲥⲱⲧⲙ ⲛⲥⲁ ⲁⲛⲟⲙⲓⲁ ϫⲓⲥⲉ

ⲛⲉⲕⲟⲩⲱϣ ⲉⲧⲁⲁⲡⲉ ⲁⲩϩⲛⲅⲥⲱⲧⲙ ⲛⲥⲁ 5 ⲣⲟϣ ⲉϫⲟⲓ ⲛ

ⲡⲛⲟⲩⲧⲉ- ⲑⲉ ⲛⲟⲩⲉⲧⲡⲱ

ⲡⲟⲩⲱϣ ⲙⲡⲛⲟⲩ ⲉⲥϩⲟⲣϣ -ⲧⲉ ⲡⲉ ϩⲁⲣⲉϩ ⲉ ⲧⲉⲛⲛⲁⲩ ⲅⲁⲣ ϫⲉ

ⲛⲉϥⲉⲛⲧⲟⲗⲏ ⲉⲣϣⲁⲛⲡⲣⲱ

ⲉⲕϣⲁⲛϩⲁⲣⲉϩ 10 ⲙⲉ ⲧⲟϭϥ ⲉⲡⲛⲟⲩ

ⲅⲁⲣ ⲉⲛⲉϥⲉⲛⲧⲟ ⲧⲉ ϣⲁϥⲗⲟ ⲉϥ

ⲗⲏ ⲕⲛⲁϣⲱ ϩⲟⲣϣ ⲛⲛⲟⲃⲉⲡⲉ ⲉⲟⲩⲉⲛϭⲟⲙ ϣⲁⲣⲉⲡϣⲁϫⲉ

ⲙⲙⲟⲕ ϩⲛⲛⲉⲕ ⲙⲡⲥⲱⲧⲏⲣ

ϩⲃⲏⲩⲉ ⲧⲏⲣⲟⲩ 15 ϫⲱⲕ ⲉⲃⲟⲗ ⲉ

ⲁⲩⲱ ⲡⲉⲕϩⲱⲃ ϫⲱϥ ϫⲉ ⲉⲧⲉ

ⲛⲁϣⲱⲡⲉ ⲛ ⲧⲛϣⲁⲛϭⲱ ϩⲙ

ⲥⲱⲧⲡ ϫⲉ ⲛⲉϥ ⲡⲁϣⲁϫⲉ ⲧⲉⲉⲛⲧⲟⲗⲏ ⲛⲥⲉ ⲧⲛⲛⲁⲥⲟⲩⲉⲛ ⲧ

ϩⲟⲣϣ ⲁⲛ- 20 ⲙⲉ ⲁⲩⲱ ⲧⲙⲉ

ⲉϥⲱϣ ⲉⲃⲟⲗ ⲟⲛ ⲛⲁⲉⲣⲧⲏⲩⲧⲛ

ϫⲉ ⲁⲙⲏⲓⲧⲛ ϣⲁ ⲛⲣⲙϩⲉ-ⲣⲟⲓeuroⲟⲩⲟⲛ ⲛⲓⲙ ⲉϥϫⲱ ⲙⲙⲟⲥ

ⲉⲧϩⲟⲥⲉ ⲁⲩⲱ ⲉ ϫⲉ ⲡⲛⲟⲩⲧⲉ ⲛⲁ

ⲧⲟⲧⲡ ⲁⲩⲱ 25 ⲉⲣⲧⲏⲩⲧⲛ ⲛⲁⲛⲟⲕ ϯⲛⲁϯ ⲉⲙ ⲣⲙϩⲉ ⲉⲛⲉⲧⲛ

ⲧⲟⲛ ⲛⲏⲧⲛ - ⲛⲟⲃⲉ ⲉⲃⲟⲗⲁⲩⲱ ⲟⲛ ϥⲱϣ ϫⲉ ⲡⲛⲟⲩⲧⲉ

ⲉⲃⲟⲗ ⲟⲩⲃⲉ ϩⲟⲓⲛⲉ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲡ

ⲉⲩϩⲟⲥⲉ ⲉⲡϫⲓⲛ 30 ⲣⲱⲙⲉ-ϫⲏ ⲛⲑⲉ ⲉⲧ ⲉⲃⲟⲗ ϫⲉ ϥⲥⲏϩ ϫⲉ

ⲥⲏϩ ϫⲉ ⲁϩⲣⲟⲟⲩ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲛⲛⲉⲧϩⲟⲥⲉ ⲥⲉϩⲟⲥⲉ ⲛⲉⲧⲟⲩⲧⲃⲃⲟ

663THE SERMO ASCETICUS

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Oxford Bodleian Library MS Copt F 157(P)r

TRANSLATION

[A] Unknown number of lines missing

7 [ ] and do not quarrel about anything10 [Do] not be hard [so that] you do not die before

your [time]54

11 [Do not] be O [my] son [ ]

Unknown number of lines missing21 [ ] [run immediately from] all [these things] [Do not] be

[ ] O my [son] but be [meek] for the [meek will] inheritthe earth55

Unknown number of lines missing23 [ ] and [the] Devil [will not have] power [over you] Be

[calm] and humble with all people

[A] BnF Copte 1321 fo 87r + BnF Copte 1332 frag 42Cv

c20 lines missing c20 lines missing[ ] [ ] [ⲁⲩⲱ ⲛϩⲟⲙⲟⲟⲩ][ⲕ]ⲁ ⲣⲡⲟⲥ ϥ [ⲛⲁⲧ] ⲥⲓⲟⲛ [ ⲧⲉⲛⲟⲩ]ⲃⲃⲟϥ- ⲁⲩⲱ [ⲛⲟⲩⲟⲉⲓϣ]ⲁ [ⲅ]ⲱⲛⲓⲍⲉ ϭ [ⲉ] ⲡⲁ ⲛⲓⲙ[ ϣⲁⲉⲛⲉϩ]ϣⲏⲣⲉ ⲧⲁⲣⲉⲕ ⲛⲉⲛ[ⲉϩ ϩⲁ]ϭⲱ ϩⲛⲛⲁⲡⲧⲃ ⲙⲏ [ⲛ-]ⲃⲟ ⲧⲏⲣⲟⲩ ⲉⲓⲧⲉ ϩⲛⲛⲉⲕⲃⲁⲗⲉⲓⲧⲉ ϩⲙⲡⲉⲕ

ϩⲏⲧ ⲧⲁⲣⲉⲕⲉⲓ[ⲉⲧ]ⲉ ⲕⲁⲣⲭⲏⲛⲑⲉ ⲛⲛⲉⲓⲕⲟⲩⲓ

ⲛϣⲏⲣⲉ ⲛⲧⲁmargin

54 Eccles 71755 Matt 55

ALIN SUCIU664

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24 Look at [your] teacher how [he] walked [in] humbleness[setting] for us [a model] so that [ ]56

[B] Unknown number of lines missing28 [Look at] Isaiah [crying] out and [saying] lsquo[Our] entire

righteousness is like [a] menstrual ragrsquo57 [before] you29 [And our] Lord [instructed] those [who followed] him lsquoIf

you [do] every[thing] that [has been] ordered [to you] [ ]58

Unknown number of lines missing29a Look at the tax collector my [son] whom God praised for

his humbleness31 Walk in poverty my [son] for [the] poverty [humbles] the

person59 Do not [ ] [ ] according to the [commandment] of[Christ] so that you [devote yourself to] God [and] God [ ] you

32 Devote yourself to [God] [ ] his sweetness and you will[know his] wish

One leaf missing[C] 38 [Sitting] in your cell be like a master-pilot who steers

his ship60 observing the wind from which side it comes to youwhether comes the good wind or comes the bad wind Be strongin the battle and cry out lsquoArise north wind and come southwind and blow in my garden so that my spices give scentrsquo61

39 Sitting in your cell my son do not be like a judge40 Do not weary of praying and you will be heard41 While you are in a labour look for rest42 My son give yourself to God with all your strength so that

he fights for you62 protects you gives you power and fights withthose who fight against you For you shall not be able to do any-thing apart from God but if the person supplicates God thenGod gives him power watches him fills him with wisdom andunderstanding and leads him with his counsel63

[B] BnF Copte 1321 fo 87v + BnF Copte 1332 frag 42Cr

[C] Venice Marciana 192 fo 99r (p 1)

56 1 Pet 22157 Isa 64558 Luke 171059 Prov 10460 Cf 4 Macc 7161 S of S 41662 Cf Exod 141463 Cf Ps 7224

665THE SERMO ASCETICUS

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43 Sitting in your cell do not be wandering forth Pay atten-tion [D] how you sit Do not become like a beast that hastens afterthe person but rather be the person who drives the beast Sittingin your cell have a guard to you Do not have the body in the cellwhile your heart is in Egypt but make your body a temple ofGod64 and strengthen your thoughts so that you obtain for your-self the stable thought

43a Sitting in your cell do not let your mind exalt with you orexalt yourself by the deliberation of your mind65 or praise your-self alone for God detests those who praise themselves alone66

but he looks upon the prayer of those who are humble67 Sittingin your cell do not have any fetters It is sufficient (to do) foreach day its works68 so that you remain calm Guard yourself notto commit sin Sitting in your cell persist in your prayers fastsand the fight of your heart so that you abide in the things that be-long to the purity of the heart for without peace and holiness [E]no one will see God69

44 Sitting in your cell if a brother brings reports against youdo not let your heart be concerned with them so that you remaincalm and your heart remains quiet for many are the thoughts ofthe cell

45 Sitting in the cell keep recitation in your mouth If youstop put a guard to you or else you are led astray so that you re-main in the pure things and the Holy Spirit befriends you Sittingin your cell seek after the blameless thought and the thought ofGod makes him a member of your household so that he over-comes all the thoughts that fight against you For the thought ofGod which is the reason is the king of the passions70

46 Sitting in your cell fight against yourself so that you obtainthe grace of the cell for the cell has grace

[D] Venice Marciana 192 fo 99v (p 2)[E] Naples National Library IB9 fo 52r (p 3)

64 Cf 1 Cor 31665 Sir 6266 1 Clement 30667 Ps 1011868 Cf Matt 63469 Cf Heb 121470 Cf 4 Macc 17 13 182 The idea that reason rules over passions is

based on 4 Macc 11 ff

ALIN SUCIU666

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47 Sitting in your cell do not teach yourself to pine for a persondo not let a person wait for you and also do not wait for a person sothat you remain calm but because of the commandment of Godsupport those who come to you If a brother [F] spends a Sundaywith you support him because of the commandment of God If abrother comes to the monastery71 while you are in it support himuntil he finds a cell because of the commandment of God And doaccording to your capacity that which depends on you for you alsoif you go to a monastery you want to be helped For this is the com-mandment of God and these are the works of the cell my son

48 If you come out from the cell be careful72 so that you donot bring out the laden ship and empty it and you do not walk bythe sight of your eyes and the hearing of your ears Stay safe myson and let all the things that you see be profitable to you so thatyou return calm to your cell

49 Sitting in your cell my son have constantly the thought ofGod in your heart and his fear shall encircle you

50 For the fear of God drives out from the soul all sin corrup-tion and transgression

51 The one who has obtained the fear of God has obtained allgrace The one who has the fear of God has [G] treasuries filledwith all good things For the fear of God delivers the person fromsin and it is in the fear of God that everyone turns away from evil

52 Sitting in your cell keep the judgement before you and per-form the things of life Gird yourself about your loins with theteaching73 and you shall trample upon your bruised enemies

53 Do not be undisciplined my son but fear God and keep hiscommandments74

54 My son do not be the slave of your cowardice75 for humanglory Guard yourself against vainglory or else God shall scatteryour bones76

[F] Naples National Library IB9 fo 52v (p 4)[G] Naples National Library IB9 fo 53r (p 5)

71 Literally lsquomountainrsquo a word which designates a monastery or a monas-tic settlement

72 Literally lsquohold your heartrsquo73 Cf Eph 61474 Eccles 121375 Literally lsquoof his cowardicefearrsquo The Qasr el-Wizz fragment has lsquoof his

desire and his fearrsquo The Sahidic text is perhaps corrupted at this point theGreek reads μὴ γίνου δοῦλος τοῦ θελήματος σου ἕνεκα δόξης ἀνθρωπίνης

76 Cf Ps 526 Ezek 65

667THE SERMO ASCETICUS

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55 Do your entire work for God77 for God is not unjust to re-ward you according to your work78

56 Cleanse your heart my son so that God listens to youimmediately

56a Present yourself approved to God79

57 Do not restrain yourself and strive day after day and do notbe negligent so that your time does not cease from you and youcurse the day you were born

58 I bid you my son [H] do not walk with a person fromwhom you will not profit so that you do not fall upon your faceDo not walk with an angry person80 Do not befriend a slandererDo not walk with a drunkard Do not befriend an irascible personDo not walk with a garrulous person so that you become meekfor the meek will inherit the earth81 Do not befriend a hasty per-son Do not walk with a person who is friend with a woman or achild nor be friends with a woman Do not walk with someoneyounger than you so that you are not confused and do notgo backwards

59 If you make a friend let him be a believer a personwhose work surpasses yours a God-loving person a personwho does not look at the things of this world for it is thethings of this world that separate the person from God Do notbe friends with a person on account of the things of this worldfor it is the things of this world that separate the personfrom God

60 Rather be friends with a God-loving pauper a humble pau-per a hospitable pauper a pauper girded with the fear of God apauper who carries the cross a pauper who gives heed to God andhas a guard on his mouth82

61 My son befriend [I] everyone who fears God and keeps hiscommandments83

[H] Naples National Library IB9 fo 53v (p 6)[I] Naples National Library IB9 fo 54r (p 7)

77 Cf Col 32378 Following the Qasr el-Wizz fragment codex MONBON has lsquoyour heartrsquo

Cf Heb 61079 2 Tim 21580 Cf Prov 222481 Matt 5582 Cf Ps 140383 Cf Eccles 1213

ALIN SUCIU668

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62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

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67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

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67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

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70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

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73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

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Page 23: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

Venice Marciana 192 fo 99r

[ⲁ]ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ϭⲱϣⲧ ϩⲏⲧϥϣⲱⲡⲉ ⲛⲑⲉ ⲛ ⲛⲟⲩⲙⲟⲧⲛⲉⲥⲛⲉⲓⲥⲁϩ ⲛⲛⲉⲉⲃ ⲡⲁϣⲏⲣⲉ ⲧⲁⲁⲕ

ⲉⲧⲉ ⲣϩⲙⲙⲉ ⲙ ⲉⲡⲛⲟⲩⲧⲉ ϩⲛⲡⲉⲩϫⲟⲓ ⲉⲕ 5 ⲧⲉⲕϭⲟⲙ ⲧⲏⲣⲥ ϭⲱϣⲧ ⲉⲃⲟⲗ ⲧⲁⲣⲉϥⲙⲓϣⲉ ⲉϩ

ϩⲏⲧϥ ⲙⲡⲧⲏⲩ ⲣⲁⲓ ⲉϫⲱⲕ ⲛϥϫⲉ ⲉϥⲛⲏⲩ ⲛⲁⲕ ⲥⲕⲉⲡⲁⲍⲉ ⲙ

ϩⲛⲁϣ ⲛⲥⲁ- ⲙⲟⲕ ⲛϥϯⲏ ⲛϥⲉⲓ ⲛⲧⲏⲩ ⲛ 10 ϭⲟⲙ ⲛⲁⲕ ⲛϥⲛⲟⲩⲃⲉ ⲏ ⲛϥ ⲙⲓϣⲉ ⲙⲛⲛⲉⲧ

ⲉⲓ ⲛⲧⲏⲩ ⲛϩⲉ ⲙⲓϣⲉ ⲛⲙⲙⲁⲕⲃⲱⲱⲛ- ϫⲉ ⲁϫⲉⲛ ⲡⲛⲟⲩⲧⲉ

ϣⲱⲡⲉ ⲉⲕϫⲟⲟⲣ ⲛⲅⲛⲁⲉϣϭⲙ

ϩⲙⲡⲡⲟⲗⲩ 15 ϭⲟⲙ ⲁⲛ ⲉⲉⲣⲗⲁ

ⲙⲟⲥ ⲛⲅⲱϣ ⲁⲩ ⲁⲗⲗⲁⲉⲃⲟⲗ ϫⲉ ⲧⲱ ⲉⲣϣⲁⲛⲡⲣⲱⲙⲉ

ⲟⲩⲛⲅ ⲡⲧⲏⲩ ⲧⲱⲃϩ ⲙⲡⲛⲟⲩ

ⲛⲉⲙϩⲓⲧ ⲛⲅ ⲧⲉ ϣⲁⲣⲉⲡ

ⲉⲓ ⲡⲧⲟⲩⲣⲏⲥ 20 ⲛⲟⲩⲧⲉ ϯ ϭⲟⲙ

ⲛⲅⲛⲓⲃⲉ ⲉϩⲟⲩⲛ ⲛⲁϥ ⲛϥⲣⲟⲉⲓⲥϩⲙⲡⲁⲕⲩⲡⲟⲥ ⲉⲣⲟϥ ⲛϥⲙⲁϩϥⲛⲧⲉⲛⲁϩⲏⲛⲉ ⲛⲥⲟⲫⲓⲁ ϩⲓϯ ⲙⲡⲉⲩⲥⲧⲟⲓ- ⲙⲛⲧⲣⲉⲙⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 25 ϩⲏⲧ ⲛϥϫⲓ

ⲧⲉⲕⲣⲓ ⲡⲁ ⲙⲟⲉⲓⲧ ϩⲏⲧϥ

ϣⲏⲣⲉ ⲙⲡⲉⲣ ⲉϩⲟⲩⲛ ⲉⲡⲉϥ

ϣⲱⲡⲉ ⲛⲑⲉ ⲛ ϣⲟϫⲛⲉ-ⲛⲓⲕⲣⲓⲧⲏⲥ- ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲉⲣϩⲓⲥⲉ ⲉⲧⲱ 30 ⲧⲉⲕⲣⲓ ⲙⲡⲣⲃϩ ⲁⲩⲱ ⲥⲉⲛⲁ ϣⲱⲡⲉ ⲉⲕ

ⲥⲱⲧⲙ ⲉⲣⲟⲕ ⲥⲟⲣⲙ ⲉⲃⲟⲗ-ⲉⲕϩⲛⲟⲩϩⲓⲥⲉ ⲛⲏⲫⲉ ⲙⲙⲟⲕ

ALIN SUCIU650

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Venice Marciana 192 fo 99v

ϫⲉ ⲉⲕϩⲙⲟⲟⲥ ⲙⲁⲩⲁⲁⲕ ϫⲉ ⲡ

ⲛⲁϣ ⲛϩⲉ ⲙⲡⲣ ⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲉⲣ ⲑⲉ ⲛⲛⲓⲧⲃⲛⲏ ⲛⲛⲉltⲧgtⲧⲙⲁ

ⲉⲧϫⲱⲣⲙ ⲛ ⲓⲟ ⲙⲙⲟⲟⲩ ⲙⲁⲩ

ⲥⲁⲡⲣⲱⲙⲉ ⲁⲗ 5 ⲁⲁⲩ-ⲗⲁ ⲁⲣⲓⲡⲣⲱⲙⲉ ϣⲁϥϭⲱϣⲧ ⲇⲉ

ⲛⲧⲟϥ ⲉⲧϫⲱ ⲛⲧⲟϥ ⲉϫⲙⲣⲉⲙ ⲛⲥⲁⲡⲧⲃ ⲡⲉϣⲗⲏⲗ ⲛ

ⲛⲏ- ⲛⲉⲧⲑⲃⲃ ⲓⲏⲩ-ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ⲕⲁ ⲟⲩ ⲧⲉⲕⲣⲓ ⲙⲡⲣ

ⲣⲟⲉⲓⲥ ⲛⲧⲟⲟⲧⲕ ⲕⲁ ⲗⲁⲁⲩ ⲙⲙⲣ

ⲙⲡⲉⲣⲕⲁ ⲡⲥⲱ ⲣⲉ ⲛⲧⲟⲟⲧⲕ ⲙⲁ ϩⲛⲧⲣⲓ ⲉⲣⲉ ϩⲱ ⲉⲡⲉϩⲟⲟⲩ

ⲡⲉⲕϩⲏⲧ ϩⲛ 15 ⲡⲉϩⲟⲟⲩ ⲉⲛⲉϥ

ⲕⲏⲙⲉ- ϩⲃⲏⲩⲉ ⲧⲁⲣⲉⲕⲁⲗⲗⲁ ⲉⲣ ⲡⲉⲕⲥⲱ ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲙⲁ ⲛⲉⲣⲡⲉ ⲙⲡ ⲡⲛⲟⲃⲉ ⲛⲧⲟϥ

ⲛⲟⲩⲧⲉ ⲛⲅⲉⲣϫ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉ

ⲛⲉⲕⲙⲉⲉⲩⲉ 20 ⲣⲟϥ ⲉⲧⲙⲁⲁϥ-ⲧⲁⲣⲉⲕϫⲡⲟ ⲛⲁⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲙⲉⲉⲩⲉ ⲉⲧⲥ ⲧⲉⲕⲣⲓ ⲡⲣⲟⲥⲙⲟⲛⲧ - ⲕⲁⲣⲧⲏⲣⲉⲓ ⲉ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲛⲉⲕϣⲗⲏⲗ

ⲧⲉⲕⲣⲓ ⲙⲡⲉⲣ 25 ⲙⲛⲛⲉⲕⲛⲏⲥⲕⲁ ⲡⲉⲕϩⲏⲧ ⲉ ⲧⲓⲁ ⲙⲛⲡⲁϫⲓⲥⲉ ⲛⲧⲟⲟⲧⲕ ⲅⲱⲛ ⲙⲡⲉⲕⲟⲩⲇⲉ ⲙⲡⲉⲣ ϩⲏⲧ ⲧⲁⲣⲉⲕϫⲁⲥⲧⲕ ϭⲱ ϩⲛⲛⲁⲡⲧⲃ

ϩⲙⲡϣⲟϫ 30 ⲃⲟ ⲙⲡϩⲏⲧⲛⲉ ⲙⲡⲉⲕ ϫⲉ ⲁϫⲉⲛ ϯⲣⲏ

ϩⲏⲧ ⲟⲩⲇⲉ ⲛⲏ ⲙⲛⲡⲧⲃⲃⲟ

ⲙⲡⲣⲧⲙⲁⲓⲟⲕ

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ⲙⲉⲛⲗⲁⲁⲩ ⲛⲁ ⲛⲟⲩⲧⲉ ϫⲡⲟϥ

ⲛⲁⲩ ⲉⲡⲛⲟⲩⲧⲉ- ⲛⲁⲕ ⲛⲣⲙⲛⲏⲓeuroⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲧⲁⲣⲉϥϫⲣⲟ ⲉⲙ

ⲧⲉⲕⲣⲓ ⲛⲧⲉ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ

ⲟⲩⲥⲟⲛ ⲉⲛ ϩⲉⲛ 5 ⲉⲧϯ ⲛⲙⲙⲁⲕϣⲁϫⲉ ⲉϩⲟⲩⲛ ϫⲉ ⲡⲣⲣⲟ ⲛⲙⲡⲁ

ⲛⲁⲕ ⲙⲡⲉⲣⲕⲁ ⲑⲟⲥ ⲡⲉ ⲡⲙⲉⲉⲩⲉ

ⲡⲉⲕϩⲏⲧ ϩⲓⲱ ⲙⲡⲛⲟⲩⲧⲉ ⲉⲧⲉⲟⲩ ⲧⲁⲣⲉⲕϭⲱ ⲡⲗⲟⲅⲓⲥⲙⲟⲥ ⲡⲉⲉⲕⲙⲟⲧⲛ ⲛⲧⲉ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲡⲉⲕϩⲏⲧ ϭⲱ ⲧⲉⲕⲣⲓ ϯ ⲉϩⲟⲩⲛ

ⲉϥⲥϭⲣⲁϩⲧ ϫⲉ ⲉϩⲣⲁⲕ ⲧⲁⲣⲉⲕⲛⲁϣⲉ ⲙⲙⲉⲉⲩⲉ ϫⲓ ⲙⲡⲉϩⲙⲟⲧⲛⲧⲣⲓ- ⲛⲧⲣⲓ ϫⲉ ⲟⲩⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧ 15 ⲧⲉⲧⲣⲓ ⲛⲟⲩϩ

ⲣⲓ ⲕⲁ ⲟⲩⲙⲉ ⲙⲟⲧ-ⲗⲉⲧⲁ ϩⲛⲣⲱⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲉⲕϣⲁⲛⲕⲁ ⲣⲓ ⲙⲡⲣⲧⲥⲁⲣⲱⲕ ⲉⲃⲟⲗ ⲕⲁ ⲃⲟⲕ ⲉⲥⲱϣⲙⲟⲩⲣⲟⲉⲓⲥ ⲛⲧⲟ 20 ⲛⲥⲁⲣⲱⲙⲉⲟⲧⲕ ϫⲛⲛⲉⲩⲥ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣ

ⲁ ⲣⲙⲉⲕ ⲉⲃⲟⲗ ⲕⲁ ⲡⲣⲱⲙⲉ ⲉ

ⲧⲁⲣⲉⲕϭⲱ ϩⲛ ϭⲱϣⲧ ϩⲏⲧⲕ ⲛⲁⲡⲧⲃⲃⲟ ⲛⲧⲉ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣⲡⲉⲡⲛⲁ ⲉⲧⲟⲩ 25 ϭⲱϣⲧ ⲛⲥⲁ

ⲁⲁⲃ ⲉⲣϣⲃⲏⲣ ⲣⲱⲙⲉ ⲧⲁⲣⲉⲕⲉⲣⲟⲕ- ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲉⲧⲃⲉ ⲧⲉⲛ

ⲧⲉⲕⲣⲓ ⲡⲱⲧ ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ

ⲛⲥⲁⲡⲙⲉⲉⲩⲉ 30 ⲧⲉ ϥⲓ ϩⲁⲛⲉⲧⲉⲧⲟⲩⲁⲁⲃ ⲁⲩⲱ ⲛⲏⲩ ⲉϫⲱⲕ-ⲡⲙⲉⲉⲩⲉ ⲙⲡ ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ

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ⲉⲣ ⲟⲩⲕⲩⲣⲓⲁⲕⲏ ⲡⲥⲱⲧⲙ ⲛⲛⲉⲕϩⲁϩⲧⲏⲕ ϥⲓ ⲙⲁⲁϫⲉ-ϩⲁⲣⲟϥ ⲉⲧⲃⲉ ⲧⲉⲛ ϣⲱⲡⲉ ⲉⲕⲧⲁⲛ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ϩⲏⲩ ⲡⲁϣⲏ

ⲧⲉ- 5 ⲣⲉ ⲉⲕϣⲁⲛ

ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ

ⲉⲓ ⲉⲡⲧⲟⲟⲩ ⲉⲕ ⲙⲁⲣⲟⲩⲉⲣϩⲏⲩ

ϩⲓⲱⲱϥ ϥⲓ ϩⲁ ⲛⲁⲕ ⲧⲁⲣⲉⲕⲣⲟϥ ϣⲁⲛⲧⲉϥ ⲃⲱⲕ ⲉⲧⲉⲕⲣⲓ

ϭⲉⲛ ⲟⲩⲣⲓ ⲉⲧⲃⲉ 10 ⲉⲕⲙⲟⲧⲛ -ⲧⲉⲛⲧⲟⲗⲏ ⲙⲡ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲛⲟⲩⲧⲉ ⲁⲩⲱ ⲣⲓ ⲡⲁϣⲏⲣⲉⲡⲉⲧⲡⲏϩ ϣⲁ ⲕⲁ ⲡⲙⲉⲉⲩⲉ ⲙⲡⲣⲟⲕ ⲕⲁⲧⲁ ⲧⲉⲕ ⲛⲟⲩⲧⲉ ϩⲙⲡⲉⲕ

ϭⲟⲙ ⲁⲣⲓϥ ϫⲉ ⲛ 15 ϩⲏⲧ ⲛⲛⲁⲩ ⲛⲓⲙ

ⲧⲟⲕ ϩⲱⲱⲕ ⲉⲕ ⲛⲧⲉⲧⲉϥϩⲟⲧⲉϣⲁⲛⲃⲱⲕ ⲉⲩ ⲕⲱⲧⲉ ⲉⲣⲟⲕ-ⲧⲟⲟⲩ ⲕⲛⲁⲟⲩ ϫⲉ ϣⲁⲣⲉⲑⲟⲧⲉ

ⲱϣ ⲉⲧⲣⲉⲩϯ ⲧⲟ ⲙⲡⲛⲟⲩⲧⲉⲟⲧⲟⲩ ⲛⲙⲙⲁⲕ 20 ⲛⲟⲩϫⲉ ⲉⲃⲟⲗ ϩⲛ

ⲧⲉⲛⲧⲟⲗⲏ ⲅⲁⲣ ⲧⲉⲯⲩⲭⲏ ⲛⲛⲟ

ⲙⲡⲛⲟⲩⲧⲉ ⲧⲉ ⲃⲉ ⲛⲓⲙ ϩⲓⲧⲁⲧⲁⲓ ⲛⲁⲓeuroⲛⲉ ⲛⲉϩ ⲕⲟ ⲛⲓⲙ ϩⲓⲁⲛⲟⲃⲏⲩⲉ ⲛⲧⲣⲓ ⲡⲁ ⲙⲓⲁ ⲛⲓⲙ-ϣⲏⲣⲉ- 25 ⲡⲉⲛⲧⲁϥϫⲡⲟ

ⲉⲕⲛⲏⲩ ⲉⲃⲟⲗ ⲛⲁϥ ⲛⲑⲟⲧⲉ

ϩⲛⲧⲣⲓ ⲕⲁ ⲡⲉⲕ ⲙⲡⲛⲟⲩⲧⲉϩⲏⲧ ⲙⲙⲟⲕ ϫⲛ ⲁϥϫⲡⲟ ⲛⲁϥ ⲛⲛⲉⲕⲉⲛ ⲡϫⲟⲓ ⲭⲁⲣⲓⲥⲙⲁ ⲛⲓⲙ-ⲉⲃⲟⲗ ⲉϥⲟⲡⲧ ⲛⲅ 30 ⲡⲉⲧⲉⲟⲩⲉⲛⲧⲁ ϥϣⲟⲩⲟϥ ⲛⲅⲙⲟⲟ ⲙⲙⲁⲩ ⲛⲑⲟⲧⲉ

ϣⲉ ⲉⲧⲃⲉ ⲡⲛⲁⲩ ⲙⲡⲛⲟⲩⲧⲉ ⲟⲩⲛⲛⲛⲉⲕⲃⲁⲗ ⲙⲛ ⲧⲁϥ ⲙⲙⲁⲩ ⲛ

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Col A 33ndash4 ⲛⲧⲉϥϩⲟⲧⲉ] ⲙⲡⲉϥⲟⲩⲱϣ ⲙⲛⲧⲉϥϩⲟⲧⲉ B (the Qasr el-Wizz fragment) k Col B 14 ⲡⲉⲕϩⲏⲧ] ⲡⲉⲕϩⲱⲃ B k

ⲉϩⲉⲛⲁϩⲱⲱⲣ ⲙ ⲙⲛⲧⲣⲱⲙⲉ-ⲉⲩⲙⲉϩ ⲛⲁⲅⲁ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉⲡⲉⲟⲑⲟⲛ ⲛⲓⲙ ϫⲉ ⲟⲩ ⲉⲧϣⲟⲩϣⲁⲣⲉⲑⲟⲧⲉ ⲙⲡ ⲉⲓⲧ ϫⲛⲛⲉⲡⲛⲟⲩⲧⲉ ⲧⲟⲩϫⲉ 5 ⲛⲟⲩⲧⲉ ϫⲉⲉⲣⲉⲡⲣⲱⲙⲉ ⲉⲡ ⲛⲉⲕⲕⲉⲉⲥ ⲉⲃⲟⲗⲛⲟⲃⲉ- ⲡⲉⲕϩⲱⲃ ⲧⲏⲣϥⲁⲩⲱ ϩⲛⲑⲟⲧⲉ ⲁⲣⲓϥ ⲉⲧⲃⲉ ⲡⲙⲡⲛⲟⲩⲧⲉ ⲉⲣⲉ ⲛⲟⲩⲧⲉ-ⲟⲩⲟⲛ ⲛⲓⲙ ⲣⲓ 10 ⲛⲛⲟⲩⲁⲇⲓⲕⲟⲥ ⲅⲁⲣⲕⲉ ⲙⲙⲟⲟⲩ ⲉⲃⲟⲗ ⲁⲛ ⲡⲉ ⲡⲛⲟⲩⲧⲉⲉⲙⲡⲉⲑⲟⲟⲩ- ⲉⲧⲱⲱⲃⲉ ⲛⲁⲕⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ ⲕⲁⲧⲁ ⲡⲉⲕϩⲱⲃ-ⲣⲓ ⲕⲁ ⲧⲉⲕⲣⲓ ⲧⲃⲃⲉ ⲡⲉⲕϩⲏⲧⲥⲓⲥ ⲙⲡⲉⲕⲉⲙ 15 ⲡⲁϣⲏⲣⲉ ⲧⲁⲧⲟ ⲉⲃⲟⲗ ⲛⲅⲉⲣ ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱⲛⲉϩⲃⲏⲩⲉ ⲙ ⲧⲙ ⲉⲣⲟⲕ ϩⲛⲟⲩⲡⲱⲛϩ ⲙⲟⲣⲕ ϭⲉⲡⲏ-ⲛⲧⲉⲥⲃⲱ ⲉϫⲛ ⲧⲁϩⲟⲕ ⲉⲣⲁⲧⲕⲧⲉⲕϯⲡⲉ- 20 ⲛⲟⲩⲥⲱⲧⲡ ⲙⲡⲁⲩⲱ ⲉⲕⲉϩⲱⲙ ⲉ ⲛⲟⲩⲧⲉ-ϫⲛⲛⲉⲕϫⲓϫⲉ ⲙⲡⲉⲣⲕⲁⲧⲉⲭⲉϫⲉⲉⲩⲉ ⲉⲩⲟⲩ ⲙⲙⲟⲕ ⲙⲁⲩⲁⲱϣϥ - ⲁⲕ ⲛⲅϯ ⲛⲟⲩⲙⲡⲉⲣϣⲱⲡⲉ 25 ϩⲟⲟⲩ ⲛⲥⲁⲟⲩϩⲟⲛⲁⲧⲥⲃⲱ ⲡⲁ ⲟⲩ ⲛⲅϣⲱⲡⲉϣⲏⲣⲉ ⲁⲗⲗⲁ ⲛⲁⲙⲉⲗⲏⲥ ⲛⲧⲉⲁⲣⲓϩⲟⲧⲉ ϩⲏⲧϥ ⲡⲉⲕⲟⲩⲟⲉⲓϣⲙⲡⲛⲟⲩⲧⲉ ⲛⲅ ⲟⲩⲱ ⲛⲧⲟⲟⲧⲕ ϩⲁⲣⲉϩ ⲉⲛⲉϥⲉⲛ 30 ⲛⲅⲥⲟⲩⲉⲣ ⲡⲉϩⲟⲧⲟⲗⲏ- ⲟⲩ ⲛⲧⲁⲩϫⲡⲁϣⲏⲣⲉ ⲙⲡⲉⲣⲣ ⲡⲟⲕ-ϩⲙϩⲁⲗ ⲛⲧⲉϥ ϯϩⲱⲛ ⲉⲧⲟⲟⲧⲕϩⲟⲧⲉ ϩⲛⲟⲩⲉⲟⲟⲩ ⲡⲁϣⲏⲣⲉ ϫⲉ ⲙ

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ⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲡⲓⲥⲧⲟⲥ ⲟⲩⲣⲱⲙⲉ ⲛⲅⲛⲁϯ ⲣⲱⲙⲉ ⲉⲣⲉⲡⲉϥ

ϩⲏⲩ ⲉⲣⲟϥ ⲁⲛ ϩⲱⲃ ϫⲟⲥⲉ ⲉ

ϫⲛⲛⲉⲕⲉⲓ ⲉ ⲡⲱⲕ ⲟⲩⲣⲱϫⲙⲡⲉⲕϩⲟ- 5 ⲙⲉ ⲙⲙⲁⲓⲛⲟⲩ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲧⲉ ⲟⲩⲣⲱⲙⲉ

ⲟⲩⲣⲉϥϭⲱⲛⲧ ⲛϥϭⲱϣⲧ ⲁⲛ ⲉ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲛⲁⲡⲉⲓⲙⲁ ϫⲉ

ⲣⲉϥⲕⲁⲧⲁⲗⲁ ⲛⲁⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲗⲉⲓ- 10 ⲡⲱⲣϫ ⲙⲡⲣⲱⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉ-ⲟⲩⲣⲉϥϯϩⲉ ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲣⲱⲙⲉ ⲉⲧⲃⲉ ⲛⲁ

ⲣⲉϥⲕⲱϩ ⲡⲉⲓⲙⲁ ϫⲉ ⲛⲁ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ 15 ⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲟⲩϩⲁϩ ⲛϣⲁϫⲉ ⲡⲱⲣϫ ⲙⲡⲣⲱⲧⲁⲣⲉⲕϣⲱⲡⲉ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉⲉⲕⲟ ⲛⲣⲙⲣⲁϣ ⲁⲣⲓϣⲃⲏⲣ ⲛⲧⲟϥ

ϫⲉ ⲛⲣⲙⲣⲁϣ ⲉⲩϩⲏⲕⲉ ⲙⲙⲁⲓⲛⲉⲧⲛⲁⲕⲗⲏⲣⲟ 20 ⲛⲟⲩⲧⲉ-ⲛⲟⲙⲉⲓ ⲙⲡⲕⲁϩ ⲟⲩϩⲏⲕⲉ ⲉϥⲑⲃ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲃⲓⲏⲩ-ϣⲧⲉⲣⲧⲓⲣ ⲟⲩϩⲏⲕⲉ ⲉⲙⲙⲁⲓ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ϣⲙⲙⲟ-ⲟⲩⲣⲱⲙⲉ ⲉϥⲟ ⲛ 25 ⲟⲩϩⲏⲕⲉ ⲉϥϩⲏⲕ

ϣⲃⲏⲣ ⲉⲩⲥϩⲓⲙⲉ ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ ϩⲛⲑⲟⲧⲉ ⲙⲡ

ⲟⲩⲇⲉ ⲙⲡⲉⲣⲕⲁ ⲛⲟⲩⲧⲉ-ⲙⲛⲧϣⲃⲏⲣ ⲛⲁⲕ ⲟⲩϩⲏⲕⲉ ⲉϥϥⲉⲓ

ⲙⲛⲟⲩⲥϩⲓⲙⲉ ⲥⲟⲥ -ⲙⲡⲉⲣⲙⲟⲟϣⲉ 30 ⲟⲩϩⲏⲕⲉ ⲉϥϭⲱϣⲧ

ⲙⲛⲟⲩⲕⲟⲩⲓ ⲉⲣⲟⲕ ⲉⲡⲛⲟⲩⲧⲉ ⲉⲟⲩⲛϫⲛⲛⲉⲕⲧⲁϩⲧ ⲟⲩϩⲁⲣⲉϩ ϩⲛⲧⲉϥ

ⲛⲅⲉⲓ ⲉⲡⲁϩⲟⲩ- ⲧⲁⲡⲣⲟ-ⲉⲕϣⲁⲛⲕⲁ ⲟⲩϣ ⲡⲁϣⲏⲣⲉ ⲁⲣⲓϣ

ⲃⲏⲣ ⲛⲁⲕ ⲕⲁⲁϥ 35 ⲃⲏⲣ ⲉⲣⲱⲙⲉ

Col A 26 ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ added later

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ⲛⲓⲙ ⲉϥⲉⲣϩⲟⲧⲉ ⲛⲁϥ ϫⲉ ⲛⲧⲟϥϩⲏⲧϥ ⲙⲡⲛⲟⲩ ⲡⲉⲧⲛⲁⲧⲁϫⲣⲉ

ⲧⲉ ⲁⲩⲱ ⲉϥϩⲁ ⲡⲉⲕϩⲏⲧ ⲛⲁϥ

ⲣⲉϩ ⲉⲛⲉϥⲉⲛ ⲛϥϫⲓ ϩⲗⲟϭⲧⲟⲗⲏ- 5 ⲛⲧⲉⲡⲉϥⲕⲱϩⲧ

ⲙⲡⲉⲣⲕⲁ ⲧⲉⲕ ϣⲱⲡⲉ ⲛϩⲏⲧⲕ ϩⲉⲗⲡⲓⲥ ϩⲛⲣⲱ ⲛϥⲣⲱⲕϩ ⲛⲛⲉⲕⲙⲉ ⲡⲁϣⲏⲣⲉ ⲉⲧ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ-ⲃⲉ ⲧⲙⲟⲧⲛⲉⲥ ⲙ ϭⲱϣⲧ ⲉⲡⲛⲟⲩ

ⲡⲉⲓⲙⲁ ⲧⲁⲣⲉⲕ 10 ⲧⲉ ⲡⲁϣⲏⲣⲉ ⲧⲁϭⲱ ⲉⲕⲟ ⲛⲣⲙϩⲉ- ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱ

ⲛⲉϫ ⲡⲉⲕⲣⲟⲟⲩϣ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲡϫⲟⲉⲓⲥ ⲧⲁ ⲥⲱⲧⲙ ⲛⲥⲁⲡⲛⲟⲩⲣⲉϥϥⲓ ⲣⲟⲟⲩϣ ⲧⲉ ⲡⲁϣⲏⲣⲉϩⲁⲣⲟⲕ- 15 ⲧⲁⲣⲉⲡⲛⲟⲩⲧⲉ

ⲕⲁ ⲧⲉⲕϩⲉⲗⲡⲓⲥ ⲥⲱⲧⲙ ⲉⲣⲟⲕ-ϩⲙⲡⲛⲟⲩⲧⲉ ⲡⲁ ⲡⲱⲧ ⲉϩⲟⲩⲛ ⲉⲣⲟϥϣⲏⲣⲉ ϫⲉ ⲛⲧⲟϥ ⲧⲁⲣⲉϥⲡⲱⲧ

ⲡⲉⲧⲛⲁⲙⲟⲟⲛⲉ ⲉϩⲟⲩⲛ ⲉⲣⲟⲕ ⲛϥⲙⲙⲟⲕ- 20 ⲧⲥⲁⲃⲟⲕ ⲉⲡⲉϥ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ ⲛⲟⲙⲟⲥ ⲛϥⲟⲩⲉⲉⲓⲥ ⲉⲣⲟⲕ ⲛⲉϩ ⲡⲉϥⲥⲟⲟⲩⲛ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁ ⲉⲣⲟⲕ ⲛϥϣⲱ

ⲥⲁⲛⲟⲩϣⲕ ⲡⲉ ⲛⲁⲕ ⲛϫⲁⲩ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲥⲕⲉ 25 ⲙⲟⲉⲓⲧ ⲥⲟⲩⲡⲁⲍⲉ ⲙⲙⲟⲕ ⲧⲉⲛ ⲡⲉⲕϩⲏⲧ ⲉ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲧⲁϫ ϩⲟⲩⲛ ⲉⲣⲟϥ ⲧⲁⲣⲉ ⲡⲉⲕϩⲏⲧ ⲣⲉϥⲙⲟⲟϣⲉ ⲛⲙ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁϫⲓ ⲙⲁⲕ ⲉϥⲥⲟⲩ

ⲙⲟⲉⲓⲧ ϩⲏⲧⲕ 30 ⲧⲱⲛ-ⲕⲁ ⲡⲛⲟⲩⲧⲉ ϣⲱⲡⲉ ⲉⲕⲁϣⲉ

ⲛⲁⲕ ⲛⲃⲟⲏ ⲉⲣⲟϥ ⲛⲧⲉⲩϣⲏ

ⲑⲟⲥ ⲡⲁϣⲏⲣⲉ ⲙⲛⲡⲉϩⲟⲟⲩ ϫⲉ ⲛⲛⲅϯ ⲕⲁⲣⲡⲟⲥ ⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ

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ⲉⲓⲥ ⲉⲣⲟⲕ- ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲥⲁⲛⲟⲩϣⲕ ϩⲙⲡ ϩⲟϫϩⲉϫ ⲧⲁ

ϫⲟⲉⲓⲥ ϫⲉ ⲛⲧⲟϥ ⲣⲉⲕϣⲱⲡⲉ

ⲡⲉⲧⲛⲁϯ ⲛⲁⲕ ϩⲙⲡⲉⲙⲧⲟⲛ-ⲛⲛⲁⲓⲧⲏⲙⲁ 5 ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲙⲡⲉⲕϩⲏⲧ- ϩⲓⲥⲉ ⲧⲁⲣⲉⲕ

ⲉⲕϣⲁⲛⲁⲓⲧⲉⲓ ϣⲱⲡⲉ ϩⲙⲛⲟⲩϩⲱⲃ ⲛⲧⲟ ⲡⲉⲙⲧⲟⲛ ⲁⲩⲱⲟⲧϥ ⲙⲡⲛⲟⲩ ⲛⲛⲉⲕⲙⲉⲥⲧⲉ

ⲧⲉ ⲙⲡⲉⲣⲉⲓ ⲉⲡⲁ 10 ⲟⲩϩⲱⲃ ⲉϥϩⲟ

ϩⲟⲩ ϫⲉϣⲁⲣⲉ ⲥⲉ ϫⲉ ϩⲓⲧⲉⲛ

ⲡⲛⲟⲩⲧⲉ ϫⲉⲛⲧ ϩⲁϩ ⲛϩⲓⲥⲉ ⲉⲣⲉ

ⲡⲣⲱⲙⲉ ⲉⲛⲁⲩ ⲡⲣⲱⲙⲉ ⲛⲁ

ϫⲉ ϥⲛⲁϩⲩⲡⲟ ⲛⲟⲩϩⲙ -ⲙⲓⲛⲉ ⲁⲗⲗⲁ 15 ⲡⲁϣⲏⲣⲉ ⲉⲓϯ ⲥ

ϩⲙⲡⲉⲕϩⲏⲧ ⲃⲱ ⲛⲁⲕ ϩⲛⲛⲉⲧⲏⲣϥ ⲁⲓⲧⲉⲓ ⲁⲩⲱ ϩⲓⲟⲟⲩⲉ ⲙⲡⲱ

ⲕⲛⲁϫⲓ- ⲛⲁϩ ⲉⲓⲧⲁⲗⲟⲡⲁϣⲏⲣⲉ ⲉⲕϩⲙⲟ ⲙⲙⲟⲕ ⲉϩⲣⲁⲓ

ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ 20 ⲉϫⲛⲛⲉϩⲓⲟⲟⲩⲉ

ⲕⲁ ⲧⲡⲩⲗⲏ ⲉⲧ ⲉⲧⲥⲟⲩⲧⲱⲛ-ϭⲏⲩ ⲙⲡⲉⲕⲉⲙ ⲙⲡⲉⲣⲙⲟⲟϣⲉ

ⲧⲟ ⲉⲃⲟⲗ- ϩⲛⲟⲩϭⲱⲱⲙⲉⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲙⲟⲟϣⲉ

ⲧⲉⲕⲣⲓ ⲕⲁ ⲧⲉⲛ 25 ⲛⲧⲟϥ ⲉⲕⲥⲟⲩ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ⲧⲱⲛ ϩⲛϩⲱⲃ

ⲧⲉ ⲛⲧⲟⲟⲧⲕ - ⲛⲓⲙ-ⲉϣⲱⲡⲉ ⲉⲕ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛϣⲁⲛⲟⲩⲱϣ ⲥⲁϭⲓⲛⲉⲣϩⲱⲃ

ⲡⲁϣⲏⲣⲉ ⲕⲛⲁ 30 ⲛⲓⲙ-ϫⲓ ⲥⲃⲱ ⲉⲕ ⲙⲡⲉⲣϣⲱϣ

ϣⲁⲛⲙⲉⲣⲉ ⲥⲱ ⲙⲛⲧⲏⲩ ⲛⲓⲙ-ⲧⲙ ⲕⲛⲁϫⲓ- ϣⲱⲡⲉ ⲛⲧⲟϥ

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ⲉⲕⲧⲁϫⲣⲏⲩ ⲙⲁⲓⲛⲟⲩⲧⲉ ⲧⲏ

ⲉϫⲛⲛⲉⲧⲥⲏϩ ⲣⲟⲩ-ⲁⲩⲱ ⲡⲛⲟⲙⲟⲥ ϫⲓ ϭⲉ ⲛⲁⲕ ⲛⲇⲁⲩ

ⲙⲡⲛⲟⲩⲧⲉ ⲕⲁ ⲉⲓⲇ ⲉϥⲱϣ

ⲁϥ ϩⲙⲡⲉⲕ 5 ⲉⲃⲟⲗ ⲉⲣⲉⲥⲁⲟⲩⲗ

ϩⲏⲧ ⲛⲛⲁⲩ ⲡⲏⲧ ⲛⲥⲱϥⲛⲓⲙ- ϫⲉ ⲁⲛⲅ ⲟⲩⲟⲩϩⲟⲣ

ⲥⲱⲧⲙ ⲇⲁⲇ ⲉϥⲙⲟⲟⲩⲧ ⲁⲩⲱⲉϥⲱϣ ⲉⲃⲟⲗ ⲁⲛⲅ ⲟⲩⲡⲏⲓ ⲛⲟⲩ

ⲉϥϫⲱ ⲙⲙⲟⲥ 10 ⲱⲧ-ϫⲉ ⲛⲥⲁⲃⲏⲗ ϫⲉ ⲛⲁⲓ ϭⲉ ⲧⲏⲣⲟⲩ ⲡⲁ

ⲡⲉⲕⲛⲟⲙⲟⲥϣⲟ ϣⲏⲣⲉ ⲁⲓϫⲟⲟⲩ

ⲟⲡ ⲛⲁⲓ ⲙⲙⲉⲗⲉ ⲉⲧⲃⲉ ⲡⲉⲑⲃⲃⲓⲟ-ⲧⲏ ⲛⲉⲓⲛⲁⲧⲁ ϫⲓ ⲇⲁⲩⲉⲓⲇ ⲛⲁⲕ

ⲕⲟ ⲡⲉ ϩⲙⲡⲁⲑⲃ 15 ⲟⲛ ⲛⲥⲙⲟⲧ ⲉⲣⲉ

ⲃⲓⲟ- ⲛⲉϥϫⲁϫⲉ ⲡⲏⲧ

ⲁⲩⲱ ⲟⲛ ϫⲉ ϯⲛⲁ ⲛⲥⲱϥ ⲉϥⲱϣ

ⲧⲉⲗⲏⲗ ⲉϫⲙ ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ

ⲡⲉⲕϣⲁϫⲉ ⲛⲑⲉ ⲡⲱⲧ ⲛⲥⲁⲛⲁⲙⲡⲉⲛⲧⲁϥϭⲛ 20 ϫⲁϫⲉ ⲛⲧⲁⲧⲁ

ϩⲁϩ ⲛϣⲱⲗ ϩⲟⲟⲩ ⲁⲩⲱ ⲛ

ⲁⲩⲱ ⲙⲁⲣⲉⲡ ⲛⲁⲕⲧⲟⲓ ⲙⲡⲟⲩϣⲁϫⲉ ⲙⲡⲛⲟⲩ ⲱϫⲉⲛ-ⲧⲉ ϩⲗⲟϭ ϩⲛⲧⲉⲕ ⲇⲁⲩⲉⲓⲇ ⲙⲉⲛ ⲥⲱ

ⲧⲁⲡⲣⲟ ⲛⲑⲉ ⲛ 25 ⲙⲁⲧⲓⲕⲟⲥ ⲉϥ

ⲇⲁⲩⲉⲓⲇ ϫⲉ ⲁ ⲙⲓϣⲉ ⲟⲩⲃⲉ ⲛ

ⲛⲉⲕϣⲁϫⲉ ϩ ϫⲓϫⲉⲉⲩⲉ ⲉⲧⲟⲩ

ⲗⲟϭ ϩⲛⲧⲁϣⲟⲩ ⲟⲛϩ ⲉⲃⲟⲗ ⲉϥⲱⲃⲉ ⲉϩⲟⲩⲉ ⲑⲁⲣⲉⲓ ⲙⲡⲛⲟⲩ

ⲉⲟⲩⲉⲃⲓⲱ ϩⲛ 30 ⲧⲉ ⲉϥⲙⲓϣⲉ ⲉ

ⲣⲱⲓ- ϫⲱϥ ⲉⲧⲃⲉ ⲧⲉϥ

ⲇⲁⲩⲉⲓⲇ ⲅⲁⲣ ⲉϥ ⲡⲣⲟϩⲁⲓⲣⲉⲥⲓⲥ

ϣⲟⲟⲡ ⲙⲡⲣⲟ ⲉⲧⲉ ⲟⲩⲉⲛⲧⲁϥⲥ

ⲥⲱⲡⲟⲛ ⲛⲙ

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ⲉϩⲟⲩⲛ ⲉⲣⲟϥ- ⲧⲏⲣⲥ ⲙⲡϫⲁϫⲉⲛⲧⲟⲕ ϭⲉ ϩⲱ ⲛⲧⲉⲧⲉⲙⲗⲁⲁⲩ

ⲱⲕ ⲱ ⲡⲁ ϫⲓ ⲧⲏⲩⲧⲛ ⲛ

ϣⲏⲣⲉ ⲁⲣⲓϫⲁⲣ ϭⲟⲛⲥ -ϩⲏⲧ ⲛⲅⲱϣ 5 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ ⲟⲥ ϫⲉ ⲛⲧⲁϥϯ

ⲡⲱⲧ ⲛⲥⲁⲛⲁ ϭⲟⲙ ⲛⲛⲁⲡⲟⲥϫⲁϫⲉ ⲧⲁⲧⲁϩⲟ ⲧⲟⲗⲟⲥ ⲙⲙⲁⲧⲉ-ⲟⲩ ⲉⲧⲉ ⲙⲙⲉⲉⲩⲉ ⲡⲥⲱⲧⲏⲣ ⲱϣ

ⲛⲉⲉⲑⲟⲟⲩ ⲉⲧϯ 10 ⲉⲃⲟⲗ ϫⲉ ⲡⲉϯϫⲱ

ⲛⲙⲙⲁⲕ ⲁⲩⲱ ⲙⲙⲟϥ ⲛⲏⲧⲛ

ⲛⲛⲁⲕⲧⲟⲓ ⲙ ϯϫⲱ ⲙⲙⲟϥ ⲛⲟⲩ

ⲡⲟⲩⲱϫⲉⲛ ⲟⲛ ⲛⲓⲙ ϫⲉ ⲣⲟ

ϯⲛⲁⲗⲟϫϩⲟⲩ ⲛⲥⲉ ⲉⲓⲥ-ⲧⲙⲉϣϭⲙϭⲟⲙ 15 ⲏ ⲛⲅϫⲓ ⲛⲁⲕ ⲛⲧ

ⲉⲁϩⲉⲣⲁⲧⲟⲩ ⲥⲉ ⲙⲛⲧϫⲱⲱⲣⲉ

ⲛⲁϩⲉ ϩⲁⲣⲁⲧⲟⲩ ⲛ ⲓⲏⲥⲟⲩ ⲡϣⲏ

ⲛⲛⲁⲟⲩⲉⲣⲏⲧⲉ- ⲣⲉ ⲛⲛⲁⲩⲏ ⲡϫⲉ ⲁⲕⲙⲟⲣⲧ ⲛⲟⲩ ϫⲱⲱⲣⲉ ϩⲙⲡϭⲟⲙ ⲉⲡⲡⲟⲗⲉ 20 ⲡⲟⲗⲉⲙⲟⲥ ⲉϥ

ⲙⲟⲥ ⲉⲃⲟⲗ ϫⲉ ⲡ ⲥⲉⲣⲉⲙⲗⲁϩ ⲉⲃⲟⲗ

ⲛⲟⲩⲧⲉ ⲡⲉⲧϯ ⲙⲛⲡⲁⲙⲁⲗⲏⲕϭⲟⲙ ⲉⲡⲣⲱⲙⲉ ⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗⲉⲧⲟⲩⲏϩ ⲛⲥⲱϥ ϫⲉ ϩⲛⲧⲉⲩⲛⲟⲩ

ⲉϥⲙⲓϣⲉ ⲙⲛ 25 ⲛⲧⲁϥϫⲣⲟ ⲉⲡⲁ

ⲛⲉⲧⲙⲓϣⲉ ⲛⲙ ⲙⲁⲗⲏⲕ ϩⲓⲧⲙ

ⲙⲁϥ- ⲡⲡⲱⲣϣ ⲉⲃⲟⲗ

ⲁϥϫⲟⲟⲥ ⲅⲁⲣ ⲛⲛⲉ ⲛⲉⲛϭⲓϫ ⲙⲙⲱⲧⲟⲩⲏϩ ⲛⲥⲱϥ ⲩⲥⲏⲥ-ϫⲉ ⲁⲓϯ ⲧⲉⲝⲟⲩ 30 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲥⲓⲁ ⲛⲏⲧⲛ ⲉ ⲟⲟⲥ ϫⲉ ⲓⲏⲥⲟⲩ

ϩⲱⲙ ⲉϫⲛⲛϩⲟϥ ⲟⲩⲡⲣⲟⲫⲏ

ⲙⲛⲛⲟⲩⲟⲟϩⲉ ⲧⲏⲥ ⲡⲉ-ⲁⲩⲱ ⲉϫⲛⲧϭⲟⲙ ⲁⲗⲗⲁ ϯⲥⲱⲧⲙ

659THE SERMO ASCETICUS

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ⲓⲁ

ⲉⲧⲉⲅⲣⲁⲫⲏ ⲉ ϭⲱⲃ ⲁⲗⲗⲁ ⲛϭⲟⲙⲥⲱϣ ⲉⲃⲟⲗ ϫⲉ ⲛ ϩⲓⲁⲅⲁⲡⲏ-ⲧⲁⲩⲕⲉⲧⲧⲏⲩ ⲙⲡⲣⲧⲣⲉⲛϭⲉⲛ

ⲧⲛ ⲉϩⲣⲁⲓ ⲉϫⲛⲧ ⲧⲥ ⲡⲁϣⲏⲣⲉ ⲉⲩ

ⲥⲛⲧⲉ ⲛⲛⲁⲡⲟⲥ 5 ⲧⲥⲁⲃⲟ ⲙⲙⲟⲕ ⲉ

ⲧⲱⲗⲟⲥ ⲙⲛⲛⲉⲡ ⲙⲓϣⲉ ⲉⲕⲙⲟⲩⲣⲣⲟⲫⲏⲧⲏⲥ- ⲙⲡⲇⲓⲁⲃⲟⲗⲟⲥ

ⲛⲧⲟⲕ ϩⲱⲱⲕ ⲉⲛⲉⲕⲟⲩⲉⲣⲏⲧⲉ

ⲡⲁϣⲏⲣⲉ ϩⲓⲧⲙ ⲙⲁⲩⲁⲁⲕ ⲉⲕⲡⲡⲱⲣϣ ⲉⲃⲟⲗ 10 ⲧⲱⲃϩ ϫltⲉgt ⲙⲡⲉⲣⲛⲛⲉⲕϭⲓϫ ⲉⲕⲉ ϫⲓⲧⲛ ⲉϩⲟⲩⲛ ⲉ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ ⲡⲓⲣⲁⲥⲙⲟⲥ ⲉⲕⲙⲁⲕ- ⲙⲟⲩⲣⲉ ⲉⲙⲡⲓ

ⲉⲕϣⲁⲛⲣϩⲟⲧⲉ ⲣⲁⲥⲙⲟⲥ ⲉⲣⲟⲕ

ϩⲏⲧϥ ⲙⲡⲛⲟⲩ 15 ⲙⲁⲩⲁⲁⲕ-ⲧⲉ ⲉⲕⲉⲉⲓ ⲉⲃⲟⲗ ⲟⲩⲛ ϩⲛϩⲃⲏⲩⲉⲉⲙⲓϣⲉ ⲙⲛⲛⲉⲕ ⲅⲁⲣ ⲉⲣⲉⲡⲣⲱⲙⲉ

ϫⲁϫⲉ ϩⲛⲟⲩϩⲓⲏ ϯ ⲙⲙⲟϥ ⲉⲣⲟⲟⲩⲉⲩⲉϭⲱⲧⲡ ϩⲁ ⲉϥⲙⲟⲩⲣ ⲙⲡⲇⲓⲁ

ⲧⲉⲕϩⲏ ⲛⲥⲁϣϥ 20 ⲃⲟⲗⲟⲥ ⲉⲣⲟϥ ⲙⲁⲩ

ⲛϩⲓⲏ- ⲁⲁϥ-ⲛⲉⲕϫⲁϫⲉ ⲉⲧϯ ⲟⲩⲥⲁ ⲛⲕⲟⲧⲥ ⲅⲁⲣ

ⲛⲙⲙⲁⲕ ⲛⲉ ⲙ ⲡⲉ ⲡⲇⲓⲁⲃⲟⲗⲟⲥⲙⲉⲉⲩⲉ ⲉⲧϯ ⲛⲙ ϣⲁϥⲉⲛ ϩⲉⲛϩ

ⲙⲁⲕ- 25 ⲃⲏⲩⲉ ⲅⲁⲣ ⲛⲁⲅⲁⲁⲓϯ ϭⲉ ⲛⲁⲕ ⲡⲁ ⲡⲏ ⲙⲡⲣⲱⲙⲉ

ϣⲏⲣⲉ ⲛⲟⲩϭⲟⲙ ϣⲁⲛⲧⲉϥⲉⲛⲧϥ

ⲉⲃⲟⲗ ϩⲓⲧⲙⲡ ⲉⲧϭⲟⲣϭⲥ ϩⲉⲛⲛⲟⲩⲧⲉ ⲧⲁⲣⲉⲕ ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ 30 ϣⲛϩⲧⲏϥ ⲛⲙⲁⲕ ⲧⲏⲣⲟⲩ- ⲛⲟⲩϫ ⲛϥⲧⲉϩⲛⲧⲁⲡⲛⲟⲩⲧⲉ ⲅⲁⲣ ⲡⲉⲕⲟⲩⲱϣ

ϯ ⲛⲁⲛ ⲁⲛ ⲛⲟⲩ ⲙⲛⲧⲁⲅⲁⲡⲏⲡⲛⲁ ⲙ ⲙⲛⲧ

ALIN SUCIU660

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ⲓⲃ

ⲛϥⲧⲱϩ ⲙ ⲉⲓⲧⲁ ⲉⲕϩⲙⲟⲟⲥ

ⲡⲉⲧⲥⲁϣⲉ ⲙⲛ ϩⲛⲧⲙⲏⲧⲉ ⲛ

ⲡⲉⲧϩⲟⲗϭ - ϩⲛⲣⲱⲙⲉ ϥⲓⲧⲱⲃϩ ϭⲉ ⲙⲡ ⲡⲉⲕⲣⲟⲟⲩϣ

ⲛⲟⲩⲧⲉ ⲡⲁϣⲏ 5 ⲙⲁⲩⲁⲁⲕ ⲉⲕⲣⲉ ϫⲛⲛⲉⲕⲉⲓ ϣⲁⲛⲛⲁⲩ ⲉϩⲱⲃ

ⲉⲛⲉϥϩⲁϭⲉ- ⲛⲓⲙ ⲙⲟϣⲧⲕⲉⲩⲉⲣϩⲁⲗ ⲅⲁⲣ ⲙⲡ ϫⲉ ⲉⲛⲉⲁⲕⲉⲛ

ⲣⲉϥϣⲙϣⲉ ⲡϫⲏ ⲉⲃⲟⲗ ϩⲙ

ⲛⲟⲩⲧⲉ ϩⲛϩⲉⲛ 10 ⲡⲉⲕⲃⲁⲗ-ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ ⲁⲩⲱ ⲙⲡⲣϫⲓ ⲗⲁ

ⲛⲟⲩⲧⲉ- ⲁⲩ ⲛϣⲁϫⲉ ⲛⲧⲉ

ⲛⲑⲉ ⲛⲁⲇⲁⲙ ⲗⲁⲁⲩ ⲉϩⲟⲩⲛ ⲉ

ⲛⲧⲁⲩⲉⲣ ⲣⲱⲙⲉ ⲉⲙϩⲁⲗ ⲙⲙⲟϥ ϩⲛ 15 ⲡⲉⲛⲉⲕⲃⲁⲗ ⲛⲁⲩ

ⲟⲩⲥⲙⲏ ⲙ ⲙⲛⲧ ⲉⲣⲟϥ ⲛⲧⲉⲛⲉⲕⲛⲟⲩⲧⲉ ⲁϥ ⲙⲁⲁϫⲉ ⲥⲟⲧⲙⲟⲩⲧⲉϩ ⲡⲉⲧϩⲟⲗϭ ⲛⲅϥⲓ ⲙⲡⲉϥⲛⲟ

ⲙⲛⲡⲉⲧⲥⲁϣⲉ- ⲃⲉ ⲛⲅⲧⲁⲗⲟϥ ⲉ

ⲣⲟⲉⲓⲥ ϭⲉ ϩⲱⲱⲕ 20 ϫⲱⲕ-ⲉⲧⲉⲙϯϩⲓⲛⲏⲃ ⲉⲧⲃⲉ ⲡϣⲁϫⲉ

ⲛⲛⲉⲕⲃⲁⲗ ⲣⲉⲕ ⲉⲧⲥⲏϩ ϫⲉ ⲉⲧⲉ

ⲣⲓⲕⲉ ⲛⲛⲉⲕⲃⲟⲩ ⲧⲛⲟ ⲛϩⲏⲏⲃⲉ

ϩⲉ ϫⲉ ⲉⲕⲉⲉⲣ ⲉϫⲛⲛⲉⲛⲟⲃⲉ ⲛ

ⲃⲟⲗ ⲛⲑⲉ ⲛⲟⲩ 25 ⲛⲉⲧϩⲓⲧⲟⲩⲱ

ϭⲁϩⲥⲉ ⲉⲃⲟⲗ ϩⲛⲟⲩ ⲧⲉⲛ ⲉⲧⲉⲧⲛϩⲁϭⲉ ⲁⲩⲱ ⲛ ⲱⲡ ⲙⲡⲉⲩϣⲱ

ⲑⲉ ⲛⲟⲩϩⲁⲗⲏⲧ ⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛⲉⲃⲟⲗ ϩⲛⲟⲩⲡⲁϣ- ⲛⲉ ⲉⲕϣⲁⲛ

ϩⲉⲛϩⲁⲣⲉϩ ⲛⲓⲙ 30 ⲱⲡ ⲙⲡϣⲱⲱⲧ

ϩⲁⲣⲉϩ ⲉⲡⲉⲕ ⲙⲡⲉⲧϩⲓⲧⲟⲩϩⲏⲧ ϩⲛϩⲓⲟ ⲱⲕ ϫⲉ ⲛⲟⲩⲕ

ⲟⲩⲉ ⲅⲁⲣ ⲛⲱⲛϩ ⲛⲉ ⲙⲉⲕⲕⲣⲓⲛⲉⲛⲉ ⲉⲃⲟⲗ ϩⲛⲛⲁⲓ- ⲛⲗⲁⲁⲩ ⲙⲉⲕ

661THE SERMO ASCETICUS

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Venice Marciana 192 fo 100r

ⲓⲅ

ϫⲓⲥⲉ ⲛϩⲏⲧ ⲉϫⲉⲛ ϩⲙⲡⲉⲕⲥⲙⲟⲧⲗⲁⲁⲩ ⲁⲗⲗⲁ ⲉⲣⲉⲡⲉⲕϩⲏⲧ

ϣⲁⲕϥⲓ ϩⲁϩⲱⲃ ⲟ ⲛⲑⲉ ⲛⲟⲩⲕⲱϩⲧ

ⲛⲓⲙ ⲉⲧⲃⲉ ⲧⲁ ⲉϩⲟⲩⲛ ⲉⲡⲛⲟ

ⲅⲁⲡⲏ ⲙⲡⲛⲟⲩ 5 ⲃⲉ-ⲧⲉ- ⲙⲡⲉⲣϣⲱⲡⲉ ⲉⲕ

ϣⲱⲡⲉ ⲛⲭⲣⲏⲥ ⲃⲏⲗ ⲉⲃⲟⲗ ϩⲙⲧⲟⲥ ⲡⲁϣⲏ ⲡⲉⲕϩⲏⲧ ϣⲱ

ⲣⲉ ϫⲉ ⲛⲉⲧⲟ ⲛ ⲡⲉ ⲛⲧⲟϥ ⲉⲕ

ⲭⲣⲏⲥⲧⲟⲥ ⲛⲉⲧ 10 ⲧⲟⲣϩ ϩⲛϩⲱⲃ

ⲛⲁⲟⲩⲱϩ ϩⲓϫⲙ ⲛⲓⲙ-ⲡⲕⲁϩ ⲁⲩⲱ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕϩⲏⲧ

ⲛⲃⲁⲗϩⲏⲧ ⲛⲉⲧ ⲉⲉⲣϫⲟⲉⲓⲥ ⲉⲣⲟⲕⲛⲁϣⲱϫⲡ ϩⲓ ⲁⲗⲗⲁ ⲁⲣⲓϫⲟⲉⲓⲥ

ϫⲱϥ- 15 ⲛⲧⲟϥ ⲉⲡⲉⲕ

ⲁⲩⲱ ϫⲉ ⲧⲁⲅⲁⲡⲏ ϩⲏⲧ-ϣⲁⲥⲉⲣⲭⲣⲏⲥ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛ

ⲧⲟⲥ ⲉϥϫⲱ ⲙ ⲥⲁⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲟⲥ ϫⲉ ⲉⲕϣⲁⲛ ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ 20 ϩⲏⲧ ⲟⲩⲁϩϥ ⲛ

ⲁⲣⲓⲭⲣⲏⲥⲧⲟⲥ ⲥⲱⲕ-ϩⲓⲃⲁⲗϩⲏⲧ ⲧⲁ ⲙⲡⲉⲣⲥⲱⲧⲙ ⲛⲥⲁⲣⲉⲕϩⲉ ⲉⲡⲉⲟⲟⲩ ⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲡⲛⲟⲩⲧⲉ- ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲙⲡⲉⲣϣⲱⲡⲉ ⲛⲑⲉ 25 ϩⲏⲧ ⲛⲧⲟϥ ⲥⲱ

ⲛⲛⲉⲓϣⲟⲛⲧⲉ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲧⲣⲏⲧ ϩⲓϫⲛⲛ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕ

ⲧⲟⲟⲩ ⲉⲧⲉ ⲡⲛⲟⲩ ϩⲏⲧ ⲉⲉⲣⲛⲟⲩⲧⲉ

ⲧⲉ ⲡⲉϣⲱⲡⲉ ⲛⲁⲕ ⲁⲗⲗⲁⲛⲧⲟϥ ⲛⲑⲉ ⲛⲟⲩ 30 ⲙⲁⲣⲉⲡⲉⲕϩⲏⲧ

ⲕⲁϣ ⲉϥⲣⲏⲧ ϩⲓ ⲛⲧⲟϥ ⲥⲱⲧⲙϫⲛⲟⲩⲙⲟⲟⲩ ⲉⲧⲉ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ-ⲡⲛⲟⲩⲛ ⲡⲉ ⲕⲟⲩⲱϣ ⲉⲥⲱⲧⲙ

ϣⲱⲡⲉ ⲉⲕⲙⲟⲧⲛ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ

ALIN SUCIU662

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ⲓⲇ ⲓⲁ

ⲡⲁϣⲏⲣⲉ ⲛⲅ ⲉⲡϫⲓⲛϫⲏ-ⲛⲁⲟⲩⲱϣ ⲁⲛ ⲁⲩⲱ ⲟⲛ ϫⲉ ⲁⲛltⲁgt

ⲉⲥⲱⲧⲙ ⲛⲥⲁ ⲁⲛⲟⲙⲓⲁ ϫⲓⲥⲉ

ⲛⲉⲕⲟⲩⲱϣ ⲉⲧⲁⲁⲡⲉ ⲁⲩϩⲛⲅⲥⲱⲧⲙ ⲛⲥⲁ 5 ⲣⲟϣ ⲉϫⲟⲓ ⲛ

ⲡⲛⲟⲩⲧⲉ- ⲑⲉ ⲛⲟⲩⲉⲧⲡⲱ

ⲡⲟⲩⲱϣ ⲙⲡⲛⲟⲩ ⲉⲥϩⲟⲣϣ -ⲧⲉ ⲡⲉ ϩⲁⲣⲉϩ ⲉ ⲧⲉⲛⲛⲁⲩ ⲅⲁⲣ ϫⲉ

ⲛⲉϥⲉⲛⲧⲟⲗⲏ ⲉⲣϣⲁⲛⲡⲣⲱ

ⲉⲕϣⲁⲛϩⲁⲣⲉϩ 10 ⲙⲉ ⲧⲟϭϥ ⲉⲡⲛⲟⲩ

ⲅⲁⲣ ⲉⲛⲉϥⲉⲛⲧⲟ ⲧⲉ ϣⲁϥⲗⲟ ⲉϥ

ⲗⲏ ⲕⲛⲁϣⲱ ϩⲟⲣϣ ⲛⲛⲟⲃⲉⲡⲉ ⲉⲟⲩⲉⲛϭⲟⲙ ϣⲁⲣⲉⲡϣⲁϫⲉ

ⲙⲙⲟⲕ ϩⲛⲛⲉⲕ ⲙⲡⲥⲱⲧⲏⲣ

ϩⲃⲏⲩⲉ ⲧⲏⲣⲟⲩ 15 ϫⲱⲕ ⲉⲃⲟⲗ ⲉ

ⲁⲩⲱ ⲡⲉⲕϩⲱⲃ ϫⲱϥ ϫⲉ ⲉⲧⲉ

ⲛⲁϣⲱⲡⲉ ⲛ ⲧⲛϣⲁⲛϭⲱ ϩⲙ

ⲥⲱⲧⲡ ϫⲉ ⲛⲉϥ ⲡⲁϣⲁϫⲉ ⲧⲉⲉⲛⲧⲟⲗⲏ ⲛⲥⲉ ⲧⲛⲛⲁⲥⲟⲩⲉⲛ ⲧ

ϩⲟⲣϣ ⲁⲛ- 20 ⲙⲉ ⲁⲩⲱ ⲧⲙⲉ

ⲉϥⲱϣ ⲉⲃⲟⲗ ⲟⲛ ⲛⲁⲉⲣⲧⲏⲩⲧⲛ

ϫⲉ ⲁⲙⲏⲓⲧⲛ ϣⲁ ⲛⲣⲙϩⲉ-ⲣⲟⲓeuroⲟⲩⲟⲛ ⲛⲓⲙ ⲉϥϫⲱ ⲙⲙⲟⲥ

ⲉⲧϩⲟⲥⲉ ⲁⲩⲱ ⲉ ϫⲉ ⲡⲛⲟⲩⲧⲉ ⲛⲁ

ⲧⲟⲧⲡ ⲁⲩⲱ 25 ⲉⲣⲧⲏⲩⲧⲛ ⲛⲁⲛⲟⲕ ϯⲛⲁϯ ⲉⲙ ⲣⲙϩⲉ ⲉⲛⲉⲧⲛ

ⲧⲟⲛ ⲛⲏⲧⲛ - ⲛⲟⲃⲉ ⲉⲃⲟⲗⲁⲩⲱ ⲟⲛ ϥⲱϣ ϫⲉ ⲡⲛⲟⲩⲧⲉ

ⲉⲃⲟⲗ ⲟⲩⲃⲉ ϩⲟⲓⲛⲉ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲡ

ⲉⲩϩⲟⲥⲉ ⲉⲡϫⲓⲛ 30 ⲣⲱⲙⲉ-ϫⲏ ⲛⲑⲉ ⲉⲧ ⲉⲃⲟⲗ ϫⲉ ϥⲥⲏϩ ϫⲉ

ⲥⲏϩ ϫⲉ ⲁϩⲣⲟⲟⲩ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲛⲛⲉⲧϩⲟⲥⲉ ⲥⲉϩⲟⲥⲉ ⲛⲉⲧⲟⲩⲧⲃⲃⲟ

663THE SERMO ASCETICUS

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Oxford Bodleian Library MS Copt F 157(P)r

TRANSLATION

[A] Unknown number of lines missing

7 [ ] and do not quarrel about anything10 [Do] not be hard [so that] you do not die before

your [time]54

11 [Do not] be O [my] son [ ]

Unknown number of lines missing21 [ ] [run immediately from] all [these things] [Do not] be

[ ] O my [son] but be [meek] for the [meek will] inheritthe earth55

Unknown number of lines missing23 [ ] and [the] Devil [will not have] power [over you] Be

[calm] and humble with all people

[A] BnF Copte 1321 fo 87r + BnF Copte 1332 frag 42Cv

c20 lines missing c20 lines missing[ ] [ ] [ⲁⲩⲱ ⲛϩⲟⲙⲟⲟⲩ][ⲕ]ⲁ ⲣⲡⲟⲥ ϥ [ⲛⲁⲧ] ⲥⲓⲟⲛ [ ⲧⲉⲛⲟⲩ]ⲃⲃⲟϥ- ⲁⲩⲱ [ⲛⲟⲩⲟⲉⲓϣ]ⲁ [ⲅ]ⲱⲛⲓⲍⲉ ϭ [ⲉ] ⲡⲁ ⲛⲓⲙ[ ϣⲁⲉⲛⲉϩ]ϣⲏⲣⲉ ⲧⲁⲣⲉⲕ ⲛⲉⲛ[ⲉϩ ϩⲁ]ϭⲱ ϩⲛⲛⲁⲡⲧⲃ ⲙⲏ [ⲛ-]ⲃⲟ ⲧⲏⲣⲟⲩ ⲉⲓⲧⲉ ϩⲛⲛⲉⲕⲃⲁⲗⲉⲓⲧⲉ ϩⲙⲡⲉⲕ

ϩⲏⲧ ⲧⲁⲣⲉⲕⲉⲓ[ⲉⲧ]ⲉ ⲕⲁⲣⲭⲏⲛⲑⲉ ⲛⲛⲉⲓⲕⲟⲩⲓ

ⲛϣⲏⲣⲉ ⲛⲧⲁmargin

54 Eccles 71755 Matt 55

ALIN SUCIU664

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24 Look at [your] teacher how [he] walked [in] humbleness[setting] for us [a model] so that [ ]56

[B] Unknown number of lines missing28 [Look at] Isaiah [crying] out and [saying] lsquo[Our] entire

righteousness is like [a] menstrual ragrsquo57 [before] you29 [And our] Lord [instructed] those [who followed] him lsquoIf

you [do] every[thing] that [has been] ordered [to you] [ ]58

Unknown number of lines missing29a Look at the tax collector my [son] whom God praised for

his humbleness31 Walk in poverty my [son] for [the] poverty [humbles] the

person59 Do not [ ] [ ] according to the [commandment] of[Christ] so that you [devote yourself to] God [and] God [ ] you

32 Devote yourself to [God] [ ] his sweetness and you will[know his] wish

One leaf missing[C] 38 [Sitting] in your cell be like a master-pilot who steers

his ship60 observing the wind from which side it comes to youwhether comes the good wind or comes the bad wind Be strongin the battle and cry out lsquoArise north wind and come southwind and blow in my garden so that my spices give scentrsquo61

39 Sitting in your cell my son do not be like a judge40 Do not weary of praying and you will be heard41 While you are in a labour look for rest42 My son give yourself to God with all your strength so that

he fights for you62 protects you gives you power and fights withthose who fight against you For you shall not be able to do any-thing apart from God but if the person supplicates God thenGod gives him power watches him fills him with wisdom andunderstanding and leads him with his counsel63

[B] BnF Copte 1321 fo 87v + BnF Copte 1332 frag 42Cr

[C] Venice Marciana 192 fo 99r (p 1)

56 1 Pet 22157 Isa 64558 Luke 171059 Prov 10460 Cf 4 Macc 7161 S of S 41662 Cf Exod 141463 Cf Ps 7224

665THE SERMO ASCETICUS

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43 Sitting in your cell do not be wandering forth Pay atten-tion [D] how you sit Do not become like a beast that hastens afterthe person but rather be the person who drives the beast Sittingin your cell have a guard to you Do not have the body in the cellwhile your heart is in Egypt but make your body a temple ofGod64 and strengthen your thoughts so that you obtain for your-self the stable thought

43a Sitting in your cell do not let your mind exalt with you orexalt yourself by the deliberation of your mind65 or praise your-self alone for God detests those who praise themselves alone66

but he looks upon the prayer of those who are humble67 Sittingin your cell do not have any fetters It is sufficient (to do) foreach day its works68 so that you remain calm Guard yourself notto commit sin Sitting in your cell persist in your prayers fastsand the fight of your heart so that you abide in the things that be-long to the purity of the heart for without peace and holiness [E]no one will see God69

44 Sitting in your cell if a brother brings reports against youdo not let your heart be concerned with them so that you remaincalm and your heart remains quiet for many are the thoughts ofthe cell

45 Sitting in the cell keep recitation in your mouth If youstop put a guard to you or else you are led astray so that you re-main in the pure things and the Holy Spirit befriends you Sittingin your cell seek after the blameless thought and the thought ofGod makes him a member of your household so that he over-comes all the thoughts that fight against you For the thought ofGod which is the reason is the king of the passions70

46 Sitting in your cell fight against yourself so that you obtainthe grace of the cell for the cell has grace

[D] Venice Marciana 192 fo 99v (p 2)[E] Naples National Library IB9 fo 52r (p 3)

64 Cf 1 Cor 31665 Sir 6266 1 Clement 30667 Ps 1011868 Cf Matt 63469 Cf Heb 121470 Cf 4 Macc 17 13 182 The idea that reason rules over passions is

based on 4 Macc 11 ff

ALIN SUCIU666

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47 Sitting in your cell do not teach yourself to pine for a persondo not let a person wait for you and also do not wait for a person sothat you remain calm but because of the commandment of Godsupport those who come to you If a brother [F] spends a Sundaywith you support him because of the commandment of God If abrother comes to the monastery71 while you are in it support himuntil he finds a cell because of the commandment of God And doaccording to your capacity that which depends on you for you alsoif you go to a monastery you want to be helped For this is the com-mandment of God and these are the works of the cell my son

48 If you come out from the cell be careful72 so that you donot bring out the laden ship and empty it and you do not walk bythe sight of your eyes and the hearing of your ears Stay safe myson and let all the things that you see be profitable to you so thatyou return calm to your cell

49 Sitting in your cell my son have constantly the thought ofGod in your heart and his fear shall encircle you

50 For the fear of God drives out from the soul all sin corrup-tion and transgression

51 The one who has obtained the fear of God has obtained allgrace The one who has the fear of God has [G] treasuries filledwith all good things For the fear of God delivers the person fromsin and it is in the fear of God that everyone turns away from evil

52 Sitting in your cell keep the judgement before you and per-form the things of life Gird yourself about your loins with theteaching73 and you shall trample upon your bruised enemies

53 Do not be undisciplined my son but fear God and keep hiscommandments74

54 My son do not be the slave of your cowardice75 for humanglory Guard yourself against vainglory or else God shall scatteryour bones76

[F] Naples National Library IB9 fo 52v (p 4)[G] Naples National Library IB9 fo 53r (p 5)

71 Literally lsquomountainrsquo a word which designates a monastery or a monas-tic settlement

72 Literally lsquohold your heartrsquo73 Cf Eph 61474 Eccles 121375 Literally lsquoof his cowardicefearrsquo The Qasr el-Wizz fragment has lsquoof his

desire and his fearrsquo The Sahidic text is perhaps corrupted at this point theGreek reads μὴ γίνου δοῦλος τοῦ θελήματος σου ἕνεκα δόξης ἀνθρωπίνης

76 Cf Ps 526 Ezek 65

667THE SERMO ASCETICUS

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55 Do your entire work for God77 for God is not unjust to re-ward you according to your work78

56 Cleanse your heart my son so that God listens to youimmediately

56a Present yourself approved to God79

57 Do not restrain yourself and strive day after day and do notbe negligent so that your time does not cease from you and youcurse the day you were born

58 I bid you my son [H] do not walk with a person fromwhom you will not profit so that you do not fall upon your faceDo not walk with an angry person80 Do not befriend a slandererDo not walk with a drunkard Do not befriend an irascible personDo not walk with a garrulous person so that you become meekfor the meek will inherit the earth81 Do not befriend a hasty per-son Do not walk with a person who is friend with a woman or achild nor be friends with a woman Do not walk with someoneyounger than you so that you are not confused and do notgo backwards

59 If you make a friend let him be a believer a personwhose work surpasses yours a God-loving person a personwho does not look at the things of this world for it is thethings of this world that separate the person from God Do notbe friends with a person on account of the things of this worldfor it is the things of this world that separate the personfrom God

60 Rather be friends with a God-loving pauper a humble pau-per a hospitable pauper a pauper girded with the fear of God apauper who carries the cross a pauper who gives heed to God andhas a guard on his mouth82

61 My son befriend [I] everyone who fears God and keeps hiscommandments83

[H] Naples National Library IB9 fo 53v (p 6)[I] Naples National Library IB9 fo 54r (p 7)

77 Cf Col 32378 Following the Qasr el-Wizz fragment codex MONBON has lsquoyour heartrsquo

Cf Heb 61079 2 Tim 21580 Cf Prov 222481 Matt 5582 Cf Ps 140383 Cf Eccles 1213

ALIN SUCIU668

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62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

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67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

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67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

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70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

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73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

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Page 24: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

Venice Marciana 192 fo 99v

ϫⲉ ⲉⲕϩⲙⲟⲟⲥ ⲙⲁⲩⲁⲁⲕ ϫⲉ ⲡ

ⲛⲁϣ ⲛϩⲉ ⲙⲡⲣ ⲛⲟⲩⲧⲉ ⲙⲟⲥⲧⲉ

ⲉⲣ ⲑⲉ ⲛⲛⲓⲧⲃⲛⲏ ⲛⲛⲉltⲧgtⲧⲙⲁ

ⲉⲧϫⲱⲣⲙ ⲛ ⲓⲟ ⲙⲙⲟⲟⲩ ⲙⲁⲩ

ⲥⲁⲡⲣⲱⲙⲉ ⲁⲗ 5 ⲁⲁⲩ-ⲗⲁ ⲁⲣⲓⲡⲣⲱⲙⲉ ϣⲁϥϭⲱϣⲧ ⲇⲉ

ⲛⲧⲟϥ ⲉⲧϫⲱ ⲛⲧⲟϥ ⲉϫⲙⲣⲉⲙ ⲛⲥⲁⲡⲧⲃ ⲡⲉϣⲗⲏⲗ ⲛ

ⲛⲏ- ⲛⲉⲧⲑⲃⲃ ⲓⲏⲩ-ⲉⲕϩⲙⲟⲟⲥ ϩⲛ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕⲣⲓ ⲕⲁ ⲟⲩ ⲧⲉⲕⲣⲓ ⲙⲡⲣ

ⲣⲟⲉⲓⲥ ⲛⲧⲟⲟⲧⲕ ⲕⲁ ⲗⲁⲁⲩ ⲙⲙⲣ

ⲙⲡⲉⲣⲕⲁ ⲡⲥⲱ ⲣⲉ ⲛⲧⲟⲟⲧⲕ ⲙⲁ ϩⲛⲧⲣⲓ ⲉⲣⲉ ϩⲱ ⲉⲡⲉϩⲟⲟⲩ

ⲡⲉⲕϩⲏⲧ ϩⲛ 15 ⲡⲉϩⲟⲟⲩ ⲉⲛⲉϥ

ⲕⲏⲙⲉ- ϩⲃⲏⲩⲉ ⲧⲁⲣⲉⲕⲁⲗⲗⲁ ⲉⲣ ⲡⲉⲕⲥⲱ ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲙⲁ ⲛⲉⲣⲡⲉ ⲙⲡ ⲡⲛⲟⲃⲉ ⲛⲧⲟϥ

ⲛⲟⲩⲧⲉ ⲛⲅⲉⲣϫ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉ

ⲛⲉⲕⲙⲉⲉⲩⲉ 20 ⲣⲟϥ ⲉⲧⲙⲁⲁϥ-ⲧⲁⲣⲉⲕϫⲡⲟ ⲛⲁⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ

ⲙⲡⲙⲉⲉⲩⲉ ⲉⲧⲥ ⲧⲉⲕⲣⲓ ⲡⲣⲟⲥⲙⲟⲛⲧ - ⲕⲁⲣⲧⲏⲣⲉⲓ ⲉ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲛⲉⲕϣⲗⲏⲗ

ⲧⲉⲕⲣⲓ ⲙⲡⲉⲣ 25 ⲙⲛⲛⲉⲕⲛⲏⲥⲕⲁ ⲡⲉⲕϩⲏⲧ ⲉ ⲧⲓⲁ ⲙⲛⲡⲁϫⲓⲥⲉ ⲛⲧⲟⲟⲧⲕ ⲅⲱⲛ ⲙⲡⲉⲕⲟⲩⲇⲉ ⲙⲡⲉⲣ ϩⲏⲧ ⲧⲁⲣⲉⲕϫⲁⲥⲧⲕ ϭⲱ ϩⲛⲛⲁⲡⲧⲃ

ϩⲙⲡϣⲟϫ 30 ⲃⲟ ⲙⲡϩⲏⲧⲛⲉ ⲙⲡⲉⲕ ϫⲉ ⲁϫⲉⲛ ϯⲣⲏ

ϩⲏⲧ ⲟⲩⲇⲉ ⲛⲏ ⲙⲛⲡⲧⲃⲃⲟ

ⲙⲡⲣⲧⲙⲁⲓⲟⲕ

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ⲙⲉⲛⲗⲁⲁⲩ ⲛⲁ ⲛⲟⲩⲧⲉ ϫⲡⲟϥ

ⲛⲁⲩ ⲉⲡⲛⲟⲩⲧⲉ- ⲛⲁⲕ ⲛⲣⲙⲛⲏⲓeuroⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲧⲁⲣⲉϥϫⲣⲟ ⲉⲙ

ⲧⲉⲕⲣⲓ ⲛⲧⲉ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ

ⲟⲩⲥⲟⲛ ⲉⲛ ϩⲉⲛ 5 ⲉⲧϯ ⲛⲙⲙⲁⲕϣⲁϫⲉ ⲉϩⲟⲩⲛ ϫⲉ ⲡⲣⲣⲟ ⲛⲙⲡⲁ

ⲛⲁⲕ ⲙⲡⲉⲣⲕⲁ ⲑⲟⲥ ⲡⲉ ⲡⲙⲉⲉⲩⲉ

ⲡⲉⲕϩⲏⲧ ϩⲓⲱ ⲙⲡⲛⲟⲩⲧⲉ ⲉⲧⲉⲟⲩ ⲧⲁⲣⲉⲕϭⲱ ⲡⲗⲟⲅⲓⲥⲙⲟⲥ ⲡⲉⲉⲕⲙⲟⲧⲛ ⲛⲧⲉ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲡⲉⲕϩⲏⲧ ϭⲱ ⲧⲉⲕⲣⲓ ϯ ⲉϩⲟⲩⲛ

ⲉϥⲥϭⲣⲁϩⲧ ϫⲉ ⲉϩⲣⲁⲕ ⲧⲁⲣⲉⲕⲛⲁϣⲉ ⲙⲙⲉⲉⲩⲉ ϫⲓ ⲙⲡⲉϩⲙⲟⲧⲛⲧⲣⲓ- ⲛⲧⲣⲓ ϫⲉ ⲟⲩⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧ 15 ⲧⲉⲧⲣⲓ ⲛⲟⲩϩ

ⲣⲓ ⲕⲁ ⲟⲩⲙⲉ ⲙⲟⲧ-ⲗⲉⲧⲁ ϩⲛⲣⲱⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲉⲕϣⲁⲛⲕⲁ ⲣⲓ ⲙⲡⲣⲧⲥⲁⲣⲱⲕ ⲉⲃⲟⲗ ⲕⲁ ⲃⲟⲕ ⲉⲥⲱϣⲙⲟⲩⲣⲟⲉⲓⲥ ⲛⲧⲟ 20 ⲛⲥⲁⲣⲱⲙⲉⲟⲧⲕ ϫⲛⲛⲉⲩⲥ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣ

ⲁ ⲣⲙⲉⲕ ⲉⲃⲟⲗ ⲕⲁ ⲡⲣⲱⲙⲉ ⲉ

ⲧⲁⲣⲉⲕϭⲱ ϩⲛ ϭⲱϣⲧ ϩⲏⲧⲕ ⲛⲁⲡⲧⲃⲃⲟ ⲛⲧⲉ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣⲡⲉⲡⲛⲁ ⲉⲧⲟⲩ 25 ϭⲱϣⲧ ⲛⲥⲁ

ⲁⲁⲃ ⲉⲣϣⲃⲏⲣ ⲣⲱⲙⲉ ⲧⲁⲣⲉⲕⲉⲣⲟⲕ- ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲉⲧⲃⲉ ⲧⲉⲛ

ⲧⲉⲕⲣⲓ ⲡⲱⲧ ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ

ⲛⲥⲁⲡⲙⲉⲉⲩⲉ 30 ⲧⲉ ϥⲓ ϩⲁⲛⲉⲧⲉⲧⲟⲩⲁⲁⲃ ⲁⲩⲱ ⲛⲏⲩ ⲉϫⲱⲕ-ⲡⲙⲉⲉⲩⲉ ⲙⲡ ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ

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ⲉⲣ ⲟⲩⲕⲩⲣⲓⲁⲕⲏ ⲡⲥⲱⲧⲙ ⲛⲛⲉⲕϩⲁϩⲧⲏⲕ ϥⲓ ⲙⲁⲁϫⲉ-ϩⲁⲣⲟϥ ⲉⲧⲃⲉ ⲧⲉⲛ ϣⲱⲡⲉ ⲉⲕⲧⲁⲛ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ϩⲏⲩ ⲡⲁϣⲏ

ⲧⲉ- 5 ⲣⲉ ⲉⲕϣⲁⲛ

ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ

ⲉⲓ ⲉⲡⲧⲟⲟⲩ ⲉⲕ ⲙⲁⲣⲟⲩⲉⲣϩⲏⲩ

ϩⲓⲱⲱϥ ϥⲓ ϩⲁ ⲛⲁⲕ ⲧⲁⲣⲉⲕⲣⲟϥ ϣⲁⲛⲧⲉϥ ⲃⲱⲕ ⲉⲧⲉⲕⲣⲓ

ϭⲉⲛ ⲟⲩⲣⲓ ⲉⲧⲃⲉ 10 ⲉⲕⲙⲟⲧⲛ -ⲧⲉⲛⲧⲟⲗⲏ ⲙⲡ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲛⲟⲩⲧⲉ ⲁⲩⲱ ⲣⲓ ⲡⲁϣⲏⲣⲉⲡⲉⲧⲡⲏϩ ϣⲁ ⲕⲁ ⲡⲙⲉⲉⲩⲉ ⲙⲡⲣⲟⲕ ⲕⲁⲧⲁ ⲧⲉⲕ ⲛⲟⲩⲧⲉ ϩⲙⲡⲉⲕ

ϭⲟⲙ ⲁⲣⲓϥ ϫⲉ ⲛ 15 ϩⲏⲧ ⲛⲛⲁⲩ ⲛⲓⲙ

ⲧⲟⲕ ϩⲱⲱⲕ ⲉⲕ ⲛⲧⲉⲧⲉϥϩⲟⲧⲉϣⲁⲛⲃⲱⲕ ⲉⲩ ⲕⲱⲧⲉ ⲉⲣⲟⲕ-ⲧⲟⲟⲩ ⲕⲛⲁⲟⲩ ϫⲉ ϣⲁⲣⲉⲑⲟⲧⲉ

ⲱϣ ⲉⲧⲣⲉⲩϯ ⲧⲟ ⲙⲡⲛⲟⲩⲧⲉⲟⲧⲟⲩ ⲛⲙⲙⲁⲕ 20 ⲛⲟⲩϫⲉ ⲉⲃⲟⲗ ϩⲛ

ⲧⲉⲛⲧⲟⲗⲏ ⲅⲁⲣ ⲧⲉⲯⲩⲭⲏ ⲛⲛⲟ

ⲙⲡⲛⲟⲩⲧⲉ ⲧⲉ ⲃⲉ ⲛⲓⲙ ϩⲓⲧⲁⲧⲁⲓ ⲛⲁⲓeuroⲛⲉ ⲛⲉϩ ⲕⲟ ⲛⲓⲙ ϩⲓⲁⲛⲟⲃⲏⲩⲉ ⲛⲧⲣⲓ ⲡⲁ ⲙⲓⲁ ⲛⲓⲙ-ϣⲏⲣⲉ- 25 ⲡⲉⲛⲧⲁϥϫⲡⲟ

ⲉⲕⲛⲏⲩ ⲉⲃⲟⲗ ⲛⲁϥ ⲛⲑⲟⲧⲉ

ϩⲛⲧⲣⲓ ⲕⲁ ⲡⲉⲕ ⲙⲡⲛⲟⲩⲧⲉϩⲏⲧ ⲙⲙⲟⲕ ϫⲛ ⲁϥϫⲡⲟ ⲛⲁϥ ⲛⲛⲉⲕⲉⲛ ⲡϫⲟⲓ ⲭⲁⲣⲓⲥⲙⲁ ⲛⲓⲙ-ⲉⲃⲟⲗ ⲉϥⲟⲡⲧ ⲛⲅ 30 ⲡⲉⲧⲉⲟⲩⲉⲛⲧⲁ ϥϣⲟⲩⲟϥ ⲛⲅⲙⲟⲟ ⲙⲙⲁⲩ ⲛⲑⲟⲧⲉ

ϣⲉ ⲉⲧⲃⲉ ⲡⲛⲁⲩ ⲙⲡⲛⲟⲩⲧⲉ ⲟⲩⲛⲛⲛⲉⲕⲃⲁⲗ ⲙⲛ ⲧⲁϥ ⲙⲙⲁⲩ ⲛ

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Col A 33ndash4 ⲛⲧⲉϥϩⲟⲧⲉ] ⲙⲡⲉϥⲟⲩⲱϣ ⲙⲛⲧⲉϥϩⲟⲧⲉ B (the Qasr el-Wizz fragment) k Col B 14 ⲡⲉⲕϩⲏⲧ] ⲡⲉⲕϩⲱⲃ B k

ⲉϩⲉⲛⲁϩⲱⲱⲣ ⲙ ⲙⲛⲧⲣⲱⲙⲉ-ⲉⲩⲙⲉϩ ⲛⲁⲅⲁ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉⲡⲉⲟⲑⲟⲛ ⲛⲓⲙ ϫⲉ ⲟⲩ ⲉⲧϣⲟⲩϣⲁⲣⲉⲑⲟⲧⲉ ⲙⲡ ⲉⲓⲧ ϫⲛⲛⲉⲡⲛⲟⲩⲧⲉ ⲧⲟⲩϫⲉ 5 ⲛⲟⲩⲧⲉ ϫⲉⲉⲣⲉⲡⲣⲱⲙⲉ ⲉⲡ ⲛⲉⲕⲕⲉⲉⲥ ⲉⲃⲟⲗⲛⲟⲃⲉ- ⲡⲉⲕϩⲱⲃ ⲧⲏⲣϥⲁⲩⲱ ϩⲛⲑⲟⲧⲉ ⲁⲣⲓϥ ⲉⲧⲃⲉ ⲡⲙⲡⲛⲟⲩⲧⲉ ⲉⲣⲉ ⲛⲟⲩⲧⲉ-ⲟⲩⲟⲛ ⲛⲓⲙ ⲣⲓ 10 ⲛⲛⲟⲩⲁⲇⲓⲕⲟⲥ ⲅⲁⲣⲕⲉ ⲙⲙⲟⲟⲩ ⲉⲃⲟⲗ ⲁⲛ ⲡⲉ ⲡⲛⲟⲩⲧⲉⲉⲙⲡⲉⲑⲟⲟⲩ- ⲉⲧⲱⲱⲃⲉ ⲛⲁⲕⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ ⲕⲁⲧⲁ ⲡⲉⲕϩⲱⲃ-ⲣⲓ ⲕⲁ ⲧⲉⲕⲣⲓ ⲧⲃⲃⲉ ⲡⲉⲕϩⲏⲧⲥⲓⲥ ⲙⲡⲉⲕⲉⲙ 15 ⲡⲁϣⲏⲣⲉ ⲧⲁⲧⲟ ⲉⲃⲟⲗ ⲛⲅⲉⲣ ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱⲛⲉϩⲃⲏⲩⲉ ⲙ ⲧⲙ ⲉⲣⲟⲕ ϩⲛⲟⲩⲡⲱⲛϩ ⲙⲟⲣⲕ ϭⲉⲡⲏ-ⲛⲧⲉⲥⲃⲱ ⲉϫⲛ ⲧⲁϩⲟⲕ ⲉⲣⲁⲧⲕⲧⲉⲕϯⲡⲉ- 20 ⲛⲟⲩⲥⲱⲧⲡ ⲙⲡⲁⲩⲱ ⲉⲕⲉϩⲱⲙ ⲉ ⲛⲟⲩⲧⲉ-ϫⲛⲛⲉⲕϫⲓϫⲉ ⲙⲡⲉⲣⲕⲁⲧⲉⲭⲉϫⲉⲉⲩⲉ ⲉⲩⲟⲩ ⲙⲙⲟⲕ ⲙⲁⲩⲁⲱϣϥ - ⲁⲕ ⲛⲅϯ ⲛⲟⲩⲙⲡⲉⲣϣⲱⲡⲉ 25 ϩⲟⲟⲩ ⲛⲥⲁⲟⲩϩⲟⲛⲁⲧⲥⲃⲱ ⲡⲁ ⲟⲩ ⲛⲅϣⲱⲡⲉϣⲏⲣⲉ ⲁⲗⲗⲁ ⲛⲁⲙⲉⲗⲏⲥ ⲛⲧⲉⲁⲣⲓϩⲟⲧⲉ ϩⲏⲧϥ ⲡⲉⲕⲟⲩⲟⲉⲓϣⲙⲡⲛⲟⲩⲧⲉ ⲛⲅ ⲟⲩⲱ ⲛⲧⲟⲟⲧⲕ ϩⲁⲣⲉϩ ⲉⲛⲉϥⲉⲛ 30 ⲛⲅⲥⲟⲩⲉⲣ ⲡⲉϩⲟⲧⲟⲗⲏ- ⲟⲩ ⲛⲧⲁⲩϫⲡⲁϣⲏⲣⲉ ⲙⲡⲉⲣⲣ ⲡⲟⲕ-ϩⲙϩⲁⲗ ⲛⲧⲉϥ ϯϩⲱⲛ ⲉⲧⲟⲟⲧⲕϩⲟⲧⲉ ϩⲛⲟⲩⲉⲟⲟⲩ ⲡⲁϣⲏⲣⲉ ϫⲉ ⲙ

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ⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲡⲓⲥⲧⲟⲥ ⲟⲩⲣⲱⲙⲉ ⲛⲅⲛⲁϯ ⲣⲱⲙⲉ ⲉⲣⲉⲡⲉϥ

ϩⲏⲩ ⲉⲣⲟϥ ⲁⲛ ϩⲱⲃ ϫⲟⲥⲉ ⲉ

ϫⲛⲛⲉⲕⲉⲓ ⲉ ⲡⲱⲕ ⲟⲩⲣⲱϫⲙⲡⲉⲕϩⲟ- 5 ⲙⲉ ⲙⲙⲁⲓⲛⲟⲩ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲧⲉ ⲟⲩⲣⲱⲙⲉ

ⲟⲩⲣⲉϥϭⲱⲛⲧ ⲛϥϭⲱϣⲧ ⲁⲛ ⲉ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲛⲁⲡⲉⲓⲙⲁ ϫⲉ

ⲣⲉϥⲕⲁⲧⲁⲗⲁ ⲛⲁⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲗⲉⲓ- 10 ⲡⲱⲣϫ ⲙⲡⲣⲱⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉ-ⲟⲩⲣⲉϥϯϩⲉ ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲣⲱⲙⲉ ⲉⲧⲃⲉ ⲛⲁ

ⲣⲉϥⲕⲱϩ ⲡⲉⲓⲙⲁ ϫⲉ ⲛⲁ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ 15 ⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲟⲩϩⲁϩ ⲛϣⲁϫⲉ ⲡⲱⲣϫ ⲙⲡⲣⲱⲧⲁⲣⲉⲕϣⲱⲡⲉ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉⲉⲕⲟ ⲛⲣⲙⲣⲁϣ ⲁⲣⲓϣⲃⲏⲣ ⲛⲧⲟϥ

ϫⲉ ⲛⲣⲙⲣⲁϣ ⲉⲩϩⲏⲕⲉ ⲙⲙⲁⲓⲛⲉⲧⲛⲁⲕⲗⲏⲣⲟ 20 ⲛⲟⲩⲧⲉ-ⲛⲟⲙⲉⲓ ⲙⲡⲕⲁϩ ⲟⲩϩⲏⲕⲉ ⲉϥⲑⲃ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲃⲓⲏⲩ-ϣⲧⲉⲣⲧⲓⲣ ⲟⲩϩⲏⲕⲉ ⲉⲙⲙⲁⲓ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ϣⲙⲙⲟ-ⲟⲩⲣⲱⲙⲉ ⲉϥⲟ ⲛ 25 ⲟⲩϩⲏⲕⲉ ⲉϥϩⲏⲕ

ϣⲃⲏⲣ ⲉⲩⲥϩⲓⲙⲉ ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ ϩⲛⲑⲟⲧⲉ ⲙⲡ

ⲟⲩⲇⲉ ⲙⲡⲉⲣⲕⲁ ⲛⲟⲩⲧⲉ-ⲙⲛⲧϣⲃⲏⲣ ⲛⲁⲕ ⲟⲩϩⲏⲕⲉ ⲉϥϥⲉⲓ

ⲙⲛⲟⲩⲥϩⲓⲙⲉ ⲥⲟⲥ -ⲙⲡⲉⲣⲙⲟⲟϣⲉ 30 ⲟⲩϩⲏⲕⲉ ⲉϥϭⲱϣⲧ

ⲙⲛⲟⲩⲕⲟⲩⲓ ⲉⲣⲟⲕ ⲉⲡⲛⲟⲩⲧⲉ ⲉⲟⲩⲛϫⲛⲛⲉⲕⲧⲁϩⲧ ⲟⲩϩⲁⲣⲉϩ ϩⲛⲧⲉϥ

ⲛⲅⲉⲓ ⲉⲡⲁϩⲟⲩ- ⲧⲁⲡⲣⲟ-ⲉⲕϣⲁⲛⲕⲁ ⲟⲩϣ ⲡⲁϣⲏⲣⲉ ⲁⲣⲓϣ

ⲃⲏⲣ ⲛⲁⲕ ⲕⲁⲁϥ 35 ⲃⲏⲣ ⲉⲣⲱⲙⲉ

Col A 26 ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ added later

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ⲛⲓⲙ ⲉϥⲉⲣϩⲟⲧⲉ ⲛⲁϥ ϫⲉ ⲛⲧⲟϥϩⲏⲧϥ ⲙⲡⲛⲟⲩ ⲡⲉⲧⲛⲁⲧⲁϫⲣⲉ

ⲧⲉ ⲁⲩⲱ ⲉϥϩⲁ ⲡⲉⲕϩⲏⲧ ⲛⲁϥ

ⲣⲉϩ ⲉⲛⲉϥⲉⲛ ⲛϥϫⲓ ϩⲗⲟϭⲧⲟⲗⲏ- 5 ⲛⲧⲉⲡⲉϥⲕⲱϩⲧ

ⲙⲡⲉⲣⲕⲁ ⲧⲉⲕ ϣⲱⲡⲉ ⲛϩⲏⲧⲕ ϩⲉⲗⲡⲓⲥ ϩⲛⲣⲱ ⲛϥⲣⲱⲕϩ ⲛⲛⲉⲕⲙⲉ ⲡⲁϣⲏⲣⲉ ⲉⲧ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ-ⲃⲉ ⲧⲙⲟⲧⲛⲉⲥ ⲙ ϭⲱϣⲧ ⲉⲡⲛⲟⲩ

ⲡⲉⲓⲙⲁ ⲧⲁⲣⲉⲕ 10 ⲧⲉ ⲡⲁϣⲏⲣⲉ ⲧⲁϭⲱ ⲉⲕⲟ ⲛⲣⲙϩⲉ- ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱ

ⲛⲉϫ ⲡⲉⲕⲣⲟⲟⲩϣ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲡϫⲟⲉⲓⲥ ⲧⲁ ⲥⲱⲧⲙ ⲛⲥⲁⲡⲛⲟⲩⲣⲉϥϥⲓ ⲣⲟⲟⲩϣ ⲧⲉ ⲡⲁϣⲏⲣⲉϩⲁⲣⲟⲕ- 15 ⲧⲁⲣⲉⲡⲛⲟⲩⲧⲉ

ⲕⲁ ⲧⲉⲕϩⲉⲗⲡⲓⲥ ⲥⲱⲧⲙ ⲉⲣⲟⲕ-ϩⲙⲡⲛⲟⲩⲧⲉ ⲡⲁ ⲡⲱⲧ ⲉϩⲟⲩⲛ ⲉⲣⲟϥϣⲏⲣⲉ ϫⲉ ⲛⲧⲟϥ ⲧⲁⲣⲉϥⲡⲱⲧ

ⲡⲉⲧⲛⲁⲙⲟⲟⲛⲉ ⲉϩⲟⲩⲛ ⲉⲣⲟⲕ ⲛϥⲙⲙⲟⲕ- 20 ⲧⲥⲁⲃⲟⲕ ⲉⲡⲉϥ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ ⲛⲟⲙⲟⲥ ⲛϥⲟⲩⲉⲉⲓⲥ ⲉⲣⲟⲕ ⲛⲉϩ ⲡⲉϥⲥⲟⲟⲩⲛ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁ ⲉⲣⲟⲕ ⲛϥϣⲱ

ⲥⲁⲛⲟⲩϣⲕ ⲡⲉ ⲛⲁⲕ ⲛϫⲁⲩ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲥⲕⲉ 25 ⲙⲟⲉⲓⲧ ⲥⲟⲩⲡⲁⲍⲉ ⲙⲙⲟⲕ ⲧⲉⲛ ⲡⲉⲕϩⲏⲧ ⲉ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲧⲁϫ ϩⲟⲩⲛ ⲉⲣⲟϥ ⲧⲁⲣⲉ ⲡⲉⲕϩⲏⲧ ⲣⲉϥⲙⲟⲟϣⲉ ⲛⲙ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁϫⲓ ⲙⲁⲕ ⲉϥⲥⲟⲩ

ⲙⲟⲉⲓⲧ ϩⲏⲧⲕ 30 ⲧⲱⲛ-ⲕⲁ ⲡⲛⲟⲩⲧⲉ ϣⲱⲡⲉ ⲉⲕⲁϣⲉ

ⲛⲁⲕ ⲛⲃⲟⲏ ⲉⲣⲟϥ ⲛⲧⲉⲩϣⲏ

ⲑⲟⲥ ⲡⲁϣⲏⲣⲉ ⲙⲛⲡⲉϩⲟⲟⲩ ϫⲉ ⲛⲛⲅϯ ⲕⲁⲣⲡⲟⲥ ⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ

ALIN SUCIU656

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Naples National Library IB9 fo 54v

ⲉⲓⲥ ⲉⲣⲟⲕ- ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲥⲁⲛⲟⲩϣⲕ ϩⲙⲡ ϩⲟϫϩⲉϫ ⲧⲁ

ϫⲟⲉⲓⲥ ϫⲉ ⲛⲧⲟϥ ⲣⲉⲕϣⲱⲡⲉ

ⲡⲉⲧⲛⲁϯ ⲛⲁⲕ ϩⲙⲡⲉⲙⲧⲟⲛ-ⲛⲛⲁⲓⲧⲏⲙⲁ 5 ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲙⲡⲉⲕϩⲏⲧ- ϩⲓⲥⲉ ⲧⲁⲣⲉⲕ

ⲉⲕϣⲁⲛⲁⲓⲧⲉⲓ ϣⲱⲡⲉ ϩⲙⲛⲟⲩϩⲱⲃ ⲛⲧⲟ ⲡⲉⲙⲧⲟⲛ ⲁⲩⲱⲟⲧϥ ⲙⲡⲛⲟⲩ ⲛⲛⲉⲕⲙⲉⲥⲧⲉ

ⲧⲉ ⲙⲡⲉⲣⲉⲓ ⲉⲡⲁ 10 ⲟⲩϩⲱⲃ ⲉϥϩⲟ

ϩⲟⲩ ϫⲉϣⲁⲣⲉ ⲥⲉ ϫⲉ ϩⲓⲧⲉⲛ

ⲡⲛⲟⲩⲧⲉ ϫⲉⲛⲧ ϩⲁϩ ⲛϩⲓⲥⲉ ⲉⲣⲉ

ⲡⲣⲱⲙⲉ ⲉⲛⲁⲩ ⲡⲣⲱⲙⲉ ⲛⲁ

ϫⲉ ϥⲛⲁϩⲩⲡⲟ ⲛⲟⲩϩⲙ -ⲙⲓⲛⲉ ⲁⲗⲗⲁ 15 ⲡⲁϣⲏⲣⲉ ⲉⲓϯ ⲥ

ϩⲙⲡⲉⲕϩⲏⲧ ⲃⲱ ⲛⲁⲕ ϩⲛⲛⲉⲧⲏⲣϥ ⲁⲓⲧⲉⲓ ⲁⲩⲱ ϩⲓⲟⲟⲩⲉ ⲙⲡⲱ

ⲕⲛⲁϫⲓ- ⲛⲁϩ ⲉⲓⲧⲁⲗⲟⲡⲁϣⲏⲣⲉ ⲉⲕϩⲙⲟ ⲙⲙⲟⲕ ⲉϩⲣⲁⲓ

ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ 20 ⲉϫⲛⲛⲉϩⲓⲟⲟⲩⲉ

ⲕⲁ ⲧⲡⲩⲗⲏ ⲉⲧ ⲉⲧⲥⲟⲩⲧⲱⲛ-ϭⲏⲩ ⲙⲡⲉⲕⲉⲙ ⲙⲡⲉⲣⲙⲟⲟϣⲉ

ⲧⲟ ⲉⲃⲟⲗ- ϩⲛⲟⲩϭⲱⲱⲙⲉⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲙⲟⲟϣⲉ

ⲧⲉⲕⲣⲓ ⲕⲁ ⲧⲉⲛ 25 ⲛⲧⲟϥ ⲉⲕⲥⲟⲩ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ⲧⲱⲛ ϩⲛϩⲱⲃ

ⲧⲉ ⲛⲧⲟⲟⲧⲕ - ⲛⲓⲙ-ⲉϣⲱⲡⲉ ⲉⲕ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛϣⲁⲛⲟⲩⲱϣ ⲥⲁϭⲓⲛⲉⲣϩⲱⲃ

ⲡⲁϣⲏⲣⲉ ⲕⲛⲁ 30 ⲛⲓⲙ-ϫⲓ ⲥⲃⲱ ⲉⲕ ⲙⲡⲉⲣϣⲱϣ

ϣⲁⲛⲙⲉⲣⲉ ⲥⲱ ⲙⲛⲧⲏⲩ ⲛⲓⲙ-ⲧⲙ ⲕⲛⲁϫⲓ- ϣⲱⲡⲉ ⲛⲧⲟϥ

657THE SERMO ASCETICUS

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Naples National Library IB9 fo 55r

ⲉⲕⲧⲁϫⲣⲏⲩ ⲙⲁⲓⲛⲟⲩⲧⲉ ⲧⲏ

ⲉϫⲛⲛⲉⲧⲥⲏϩ ⲣⲟⲩ-ⲁⲩⲱ ⲡⲛⲟⲙⲟⲥ ϫⲓ ϭⲉ ⲛⲁⲕ ⲛⲇⲁⲩ

ⲙⲡⲛⲟⲩⲧⲉ ⲕⲁ ⲉⲓⲇ ⲉϥⲱϣ

ⲁϥ ϩⲙⲡⲉⲕ 5 ⲉⲃⲟⲗ ⲉⲣⲉⲥⲁⲟⲩⲗ

ϩⲏⲧ ⲛⲛⲁⲩ ⲡⲏⲧ ⲛⲥⲱϥⲛⲓⲙ- ϫⲉ ⲁⲛⲅ ⲟⲩⲟⲩϩⲟⲣ

ⲥⲱⲧⲙ ⲇⲁⲇ ⲉϥⲙⲟⲟⲩⲧ ⲁⲩⲱⲉϥⲱϣ ⲉⲃⲟⲗ ⲁⲛⲅ ⲟⲩⲡⲏⲓ ⲛⲟⲩ

ⲉϥϫⲱ ⲙⲙⲟⲥ 10 ⲱⲧ-ϫⲉ ⲛⲥⲁⲃⲏⲗ ϫⲉ ⲛⲁⲓ ϭⲉ ⲧⲏⲣⲟⲩ ⲡⲁ

ⲡⲉⲕⲛⲟⲙⲟⲥϣⲟ ϣⲏⲣⲉ ⲁⲓϫⲟⲟⲩ

ⲟⲡ ⲛⲁⲓ ⲙⲙⲉⲗⲉ ⲉⲧⲃⲉ ⲡⲉⲑⲃⲃⲓⲟ-ⲧⲏ ⲛⲉⲓⲛⲁⲧⲁ ϫⲓ ⲇⲁⲩⲉⲓⲇ ⲛⲁⲕ

ⲕⲟ ⲡⲉ ϩⲙⲡⲁⲑⲃ 15 ⲟⲛ ⲛⲥⲙⲟⲧ ⲉⲣⲉ

ⲃⲓⲟ- ⲛⲉϥϫⲁϫⲉ ⲡⲏⲧ

ⲁⲩⲱ ⲟⲛ ϫⲉ ϯⲛⲁ ⲛⲥⲱϥ ⲉϥⲱϣ

ⲧⲉⲗⲏⲗ ⲉϫⲙ ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ

ⲡⲉⲕϣⲁϫⲉ ⲛⲑⲉ ⲡⲱⲧ ⲛⲥⲁⲛⲁⲙⲡⲉⲛⲧⲁϥϭⲛ 20 ϫⲁϫⲉ ⲛⲧⲁⲧⲁ

ϩⲁϩ ⲛϣⲱⲗ ϩⲟⲟⲩ ⲁⲩⲱ ⲛ

ⲁⲩⲱ ⲙⲁⲣⲉⲡ ⲛⲁⲕⲧⲟⲓ ⲙⲡⲟⲩϣⲁϫⲉ ⲙⲡⲛⲟⲩ ⲱϫⲉⲛ-ⲧⲉ ϩⲗⲟϭ ϩⲛⲧⲉⲕ ⲇⲁⲩⲉⲓⲇ ⲙⲉⲛ ⲥⲱ

ⲧⲁⲡⲣⲟ ⲛⲑⲉ ⲛ 25 ⲙⲁⲧⲓⲕⲟⲥ ⲉϥ

ⲇⲁⲩⲉⲓⲇ ϫⲉ ⲁ ⲙⲓϣⲉ ⲟⲩⲃⲉ ⲛ

ⲛⲉⲕϣⲁϫⲉ ϩ ϫⲓϫⲉⲉⲩⲉ ⲉⲧⲟⲩ

ⲗⲟϭ ϩⲛⲧⲁϣⲟⲩ ⲟⲛϩ ⲉⲃⲟⲗ ⲉϥⲱⲃⲉ ⲉϩⲟⲩⲉ ⲑⲁⲣⲉⲓ ⲙⲡⲛⲟⲩ

ⲉⲟⲩⲉⲃⲓⲱ ϩⲛ 30 ⲧⲉ ⲉϥⲙⲓϣⲉ ⲉ

ⲣⲱⲓ- ϫⲱϥ ⲉⲧⲃⲉ ⲧⲉϥ

ⲇⲁⲩⲉⲓⲇ ⲅⲁⲣ ⲉϥ ⲡⲣⲟϩⲁⲓⲣⲉⲥⲓⲥ

ϣⲟⲟⲡ ⲙⲡⲣⲟ ⲉⲧⲉ ⲟⲩⲉⲛⲧⲁϥⲥ

ⲥⲱⲡⲟⲛ ⲛⲙ

ALIN SUCIU658

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Naples National Library IB9 fo 55v

ⲉϩⲟⲩⲛ ⲉⲣⲟϥ- ⲧⲏⲣⲥ ⲙⲡϫⲁϫⲉⲛⲧⲟⲕ ϭⲉ ϩⲱ ⲛⲧⲉⲧⲉⲙⲗⲁⲁⲩ

ⲱⲕ ⲱ ⲡⲁ ϫⲓ ⲧⲏⲩⲧⲛ ⲛ

ϣⲏⲣⲉ ⲁⲣⲓϫⲁⲣ ϭⲟⲛⲥ -ϩⲏⲧ ⲛⲅⲱϣ 5 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ ⲟⲥ ϫⲉ ⲛⲧⲁϥϯ

ⲡⲱⲧ ⲛⲥⲁⲛⲁ ϭⲟⲙ ⲛⲛⲁⲡⲟⲥϫⲁϫⲉ ⲧⲁⲧⲁϩⲟ ⲧⲟⲗⲟⲥ ⲙⲙⲁⲧⲉ-ⲟⲩ ⲉⲧⲉ ⲙⲙⲉⲉⲩⲉ ⲡⲥⲱⲧⲏⲣ ⲱϣ

ⲛⲉⲉⲑⲟⲟⲩ ⲉⲧϯ 10 ⲉⲃⲟⲗ ϫⲉ ⲡⲉϯϫⲱ

ⲛⲙⲙⲁⲕ ⲁⲩⲱ ⲙⲙⲟϥ ⲛⲏⲧⲛ

ⲛⲛⲁⲕⲧⲟⲓ ⲙ ϯϫⲱ ⲙⲙⲟϥ ⲛⲟⲩ

ⲡⲟⲩⲱϫⲉⲛ ⲟⲛ ⲛⲓⲙ ϫⲉ ⲣⲟ

ϯⲛⲁⲗⲟϫϩⲟⲩ ⲛⲥⲉ ⲉⲓⲥ-ⲧⲙⲉϣϭⲙϭⲟⲙ 15 ⲏ ⲛⲅϫⲓ ⲛⲁⲕ ⲛⲧ

ⲉⲁϩⲉⲣⲁⲧⲟⲩ ⲥⲉ ⲙⲛⲧϫⲱⲱⲣⲉ

ⲛⲁϩⲉ ϩⲁⲣⲁⲧⲟⲩ ⲛ ⲓⲏⲥⲟⲩ ⲡϣⲏ

ⲛⲛⲁⲟⲩⲉⲣⲏⲧⲉ- ⲣⲉ ⲛⲛⲁⲩⲏ ⲡϫⲉ ⲁⲕⲙⲟⲣⲧ ⲛⲟⲩ ϫⲱⲱⲣⲉ ϩⲙⲡϭⲟⲙ ⲉⲡⲡⲟⲗⲉ 20 ⲡⲟⲗⲉⲙⲟⲥ ⲉϥ

ⲙⲟⲥ ⲉⲃⲟⲗ ϫⲉ ⲡ ⲥⲉⲣⲉⲙⲗⲁϩ ⲉⲃⲟⲗ

ⲛⲟⲩⲧⲉ ⲡⲉⲧϯ ⲙⲛⲡⲁⲙⲁⲗⲏⲕϭⲟⲙ ⲉⲡⲣⲱⲙⲉ ⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗⲉⲧⲟⲩⲏϩ ⲛⲥⲱϥ ϫⲉ ϩⲛⲧⲉⲩⲛⲟⲩ

ⲉϥⲙⲓϣⲉ ⲙⲛ 25 ⲛⲧⲁϥϫⲣⲟ ⲉⲡⲁ

ⲛⲉⲧⲙⲓϣⲉ ⲛⲙ ⲙⲁⲗⲏⲕ ϩⲓⲧⲙ

ⲙⲁϥ- ⲡⲡⲱⲣϣ ⲉⲃⲟⲗ

ⲁϥϫⲟⲟⲥ ⲅⲁⲣ ⲛⲛⲉ ⲛⲉⲛϭⲓϫ ⲙⲙⲱⲧⲟⲩⲏϩ ⲛⲥⲱϥ ⲩⲥⲏⲥ-ϫⲉ ⲁⲓϯ ⲧⲉⲝⲟⲩ 30 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲥⲓⲁ ⲛⲏⲧⲛ ⲉ ⲟⲟⲥ ϫⲉ ⲓⲏⲥⲟⲩ

ϩⲱⲙ ⲉϫⲛⲛϩⲟϥ ⲟⲩⲡⲣⲟⲫⲏ

ⲙⲛⲛⲟⲩⲟⲟϩⲉ ⲧⲏⲥ ⲡⲉ-ⲁⲩⲱ ⲉϫⲛⲧϭⲟⲙ ⲁⲗⲗⲁ ϯⲥⲱⲧⲙ

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Naples National Library IB9 fo 56r

ⲓⲁ

ⲉⲧⲉⲅⲣⲁⲫⲏ ⲉ ϭⲱⲃ ⲁⲗⲗⲁ ⲛϭⲟⲙⲥⲱϣ ⲉⲃⲟⲗ ϫⲉ ⲛ ϩⲓⲁⲅⲁⲡⲏ-ⲧⲁⲩⲕⲉⲧⲧⲏⲩ ⲙⲡⲣⲧⲣⲉⲛϭⲉⲛ

ⲧⲛ ⲉϩⲣⲁⲓ ⲉϫⲛⲧ ⲧⲥ ⲡⲁϣⲏⲣⲉ ⲉⲩ

ⲥⲛⲧⲉ ⲛⲛⲁⲡⲟⲥ 5 ⲧⲥⲁⲃⲟ ⲙⲙⲟⲕ ⲉ

ⲧⲱⲗⲟⲥ ⲙⲛⲛⲉⲡ ⲙⲓϣⲉ ⲉⲕⲙⲟⲩⲣⲣⲟⲫⲏⲧⲏⲥ- ⲙⲡⲇⲓⲁⲃⲟⲗⲟⲥ

ⲛⲧⲟⲕ ϩⲱⲱⲕ ⲉⲛⲉⲕⲟⲩⲉⲣⲏⲧⲉ

ⲡⲁϣⲏⲣⲉ ϩⲓⲧⲙ ⲙⲁⲩⲁⲁⲕ ⲉⲕⲡⲡⲱⲣϣ ⲉⲃⲟⲗ 10 ⲧⲱⲃϩ ϫltⲉgt ⲙⲡⲉⲣⲛⲛⲉⲕϭⲓϫ ⲉⲕⲉ ϫⲓⲧⲛ ⲉϩⲟⲩⲛ ⲉ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ ⲡⲓⲣⲁⲥⲙⲟⲥ ⲉⲕⲙⲁⲕ- ⲙⲟⲩⲣⲉ ⲉⲙⲡⲓ

ⲉⲕϣⲁⲛⲣϩⲟⲧⲉ ⲣⲁⲥⲙⲟⲥ ⲉⲣⲟⲕ

ϩⲏⲧϥ ⲙⲡⲛⲟⲩ 15 ⲙⲁⲩⲁⲁⲕ-ⲧⲉ ⲉⲕⲉⲉⲓ ⲉⲃⲟⲗ ⲟⲩⲛ ϩⲛϩⲃⲏⲩⲉⲉⲙⲓϣⲉ ⲙⲛⲛⲉⲕ ⲅⲁⲣ ⲉⲣⲉⲡⲣⲱⲙⲉ

ϫⲁϫⲉ ϩⲛⲟⲩϩⲓⲏ ϯ ⲙⲙⲟϥ ⲉⲣⲟⲟⲩⲉⲩⲉϭⲱⲧⲡ ϩⲁ ⲉϥⲙⲟⲩⲣ ⲙⲡⲇⲓⲁ

ⲧⲉⲕϩⲏ ⲛⲥⲁϣϥ 20 ⲃⲟⲗⲟⲥ ⲉⲣⲟϥ ⲙⲁⲩ

ⲛϩⲓⲏ- ⲁⲁϥ-ⲛⲉⲕϫⲁϫⲉ ⲉⲧϯ ⲟⲩⲥⲁ ⲛⲕⲟⲧⲥ ⲅⲁⲣ

ⲛⲙⲙⲁⲕ ⲛⲉ ⲙ ⲡⲉ ⲡⲇⲓⲁⲃⲟⲗⲟⲥⲙⲉⲉⲩⲉ ⲉⲧϯ ⲛⲙ ϣⲁϥⲉⲛ ϩⲉⲛϩ

ⲙⲁⲕ- 25 ⲃⲏⲩⲉ ⲅⲁⲣ ⲛⲁⲅⲁⲁⲓϯ ϭⲉ ⲛⲁⲕ ⲡⲁ ⲡⲏ ⲙⲡⲣⲱⲙⲉ

ϣⲏⲣⲉ ⲛⲟⲩϭⲟⲙ ϣⲁⲛⲧⲉϥⲉⲛⲧϥ

ⲉⲃⲟⲗ ϩⲓⲧⲙⲡ ⲉⲧϭⲟⲣϭⲥ ϩⲉⲛⲛⲟⲩⲧⲉ ⲧⲁⲣⲉⲕ ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ 30 ϣⲛϩⲧⲏϥ ⲛⲙⲁⲕ ⲧⲏⲣⲟⲩ- ⲛⲟⲩϫ ⲛϥⲧⲉϩⲛⲧⲁⲡⲛⲟⲩⲧⲉ ⲅⲁⲣ ⲡⲉⲕⲟⲩⲱϣ

ϯ ⲛⲁⲛ ⲁⲛ ⲛⲟⲩ ⲙⲛⲧⲁⲅⲁⲡⲏⲡⲛⲁ ⲙ ⲙⲛⲧ

ALIN SUCIU660

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Naples National Library IB9 fo 56v

ⲓⲃ

ⲛϥⲧⲱϩ ⲙ ⲉⲓⲧⲁ ⲉⲕϩⲙⲟⲟⲥ

ⲡⲉⲧⲥⲁϣⲉ ⲙⲛ ϩⲛⲧⲙⲏⲧⲉ ⲛ

ⲡⲉⲧϩⲟⲗϭ - ϩⲛⲣⲱⲙⲉ ϥⲓⲧⲱⲃϩ ϭⲉ ⲙⲡ ⲡⲉⲕⲣⲟⲟⲩϣ

ⲛⲟⲩⲧⲉ ⲡⲁϣⲏ 5 ⲙⲁⲩⲁⲁⲕ ⲉⲕⲣⲉ ϫⲛⲛⲉⲕⲉⲓ ϣⲁⲛⲛⲁⲩ ⲉϩⲱⲃ

ⲉⲛⲉϥϩⲁϭⲉ- ⲛⲓⲙ ⲙⲟϣⲧⲕⲉⲩⲉⲣϩⲁⲗ ⲅⲁⲣ ⲙⲡ ϫⲉ ⲉⲛⲉⲁⲕⲉⲛ

ⲣⲉϥϣⲙϣⲉ ⲡϫⲏ ⲉⲃⲟⲗ ϩⲙ

ⲛⲟⲩⲧⲉ ϩⲛϩⲉⲛ 10 ⲡⲉⲕⲃⲁⲗ-ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ ⲁⲩⲱ ⲙⲡⲣϫⲓ ⲗⲁ

ⲛⲟⲩⲧⲉ- ⲁⲩ ⲛϣⲁϫⲉ ⲛⲧⲉ

ⲛⲑⲉ ⲛⲁⲇⲁⲙ ⲗⲁⲁⲩ ⲉϩⲟⲩⲛ ⲉ

ⲛⲧⲁⲩⲉⲣ ⲣⲱⲙⲉ ⲉⲙϩⲁⲗ ⲙⲙⲟϥ ϩⲛ 15 ⲡⲉⲛⲉⲕⲃⲁⲗ ⲛⲁⲩ

ⲟⲩⲥⲙⲏ ⲙ ⲙⲛⲧ ⲉⲣⲟϥ ⲛⲧⲉⲛⲉⲕⲛⲟⲩⲧⲉ ⲁϥ ⲙⲁⲁϫⲉ ⲥⲟⲧⲙⲟⲩⲧⲉϩ ⲡⲉⲧϩⲟⲗϭ ⲛⲅϥⲓ ⲙⲡⲉϥⲛⲟ

ⲙⲛⲡⲉⲧⲥⲁϣⲉ- ⲃⲉ ⲛⲅⲧⲁⲗⲟϥ ⲉ

ⲣⲟⲉⲓⲥ ϭⲉ ϩⲱⲱⲕ 20 ϫⲱⲕ-ⲉⲧⲉⲙϯϩⲓⲛⲏⲃ ⲉⲧⲃⲉ ⲡϣⲁϫⲉ

ⲛⲛⲉⲕⲃⲁⲗ ⲣⲉⲕ ⲉⲧⲥⲏϩ ϫⲉ ⲉⲧⲉ

ⲣⲓⲕⲉ ⲛⲛⲉⲕⲃⲟⲩ ⲧⲛⲟ ⲛϩⲏⲏⲃⲉ

ϩⲉ ϫⲉ ⲉⲕⲉⲉⲣ ⲉϫⲛⲛⲉⲛⲟⲃⲉ ⲛ

ⲃⲟⲗ ⲛⲑⲉ ⲛⲟⲩ 25 ⲛⲉⲧϩⲓⲧⲟⲩⲱ

ϭⲁϩⲥⲉ ⲉⲃⲟⲗ ϩⲛⲟⲩ ⲧⲉⲛ ⲉⲧⲉⲧⲛϩⲁϭⲉ ⲁⲩⲱ ⲛ ⲱⲡ ⲙⲡⲉⲩϣⲱ

ⲑⲉ ⲛⲟⲩϩⲁⲗⲏⲧ ⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛⲉⲃⲟⲗ ϩⲛⲟⲩⲡⲁϣ- ⲛⲉ ⲉⲕϣⲁⲛ

ϩⲉⲛϩⲁⲣⲉϩ ⲛⲓⲙ 30 ⲱⲡ ⲙⲡϣⲱⲱⲧ

ϩⲁⲣⲉϩ ⲉⲡⲉⲕ ⲙⲡⲉⲧϩⲓⲧⲟⲩϩⲏⲧ ϩⲛϩⲓⲟ ⲱⲕ ϫⲉ ⲛⲟⲩⲕ

ⲟⲩⲉ ⲅⲁⲣ ⲛⲱⲛϩ ⲛⲉ ⲙⲉⲕⲕⲣⲓⲛⲉⲛⲉ ⲉⲃⲟⲗ ϩⲛⲛⲁⲓ- ⲛⲗⲁⲁⲩ ⲙⲉⲕ

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Venice Marciana 192 fo 100r

ⲓⲅ

ϫⲓⲥⲉ ⲛϩⲏⲧ ⲉϫⲉⲛ ϩⲙⲡⲉⲕⲥⲙⲟⲧⲗⲁⲁⲩ ⲁⲗⲗⲁ ⲉⲣⲉⲡⲉⲕϩⲏⲧ

ϣⲁⲕϥⲓ ϩⲁϩⲱⲃ ⲟ ⲛⲑⲉ ⲛⲟⲩⲕⲱϩⲧ

ⲛⲓⲙ ⲉⲧⲃⲉ ⲧⲁ ⲉϩⲟⲩⲛ ⲉⲡⲛⲟ

ⲅⲁⲡⲏ ⲙⲡⲛⲟⲩ 5 ⲃⲉ-ⲧⲉ- ⲙⲡⲉⲣϣⲱⲡⲉ ⲉⲕ

ϣⲱⲡⲉ ⲛⲭⲣⲏⲥ ⲃⲏⲗ ⲉⲃⲟⲗ ϩⲙⲧⲟⲥ ⲡⲁϣⲏ ⲡⲉⲕϩⲏⲧ ϣⲱ

ⲣⲉ ϫⲉ ⲛⲉⲧⲟ ⲛ ⲡⲉ ⲛⲧⲟϥ ⲉⲕ

ⲭⲣⲏⲥⲧⲟⲥ ⲛⲉⲧ 10 ⲧⲟⲣϩ ϩⲛϩⲱⲃ

ⲛⲁⲟⲩⲱϩ ϩⲓϫⲙ ⲛⲓⲙ-ⲡⲕⲁϩ ⲁⲩⲱ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕϩⲏⲧ

ⲛⲃⲁⲗϩⲏⲧ ⲛⲉⲧ ⲉⲉⲣϫⲟⲉⲓⲥ ⲉⲣⲟⲕⲛⲁϣⲱϫⲡ ϩⲓ ⲁⲗⲗⲁ ⲁⲣⲓϫⲟⲉⲓⲥ

ϫⲱϥ- 15 ⲛⲧⲟϥ ⲉⲡⲉⲕ

ⲁⲩⲱ ϫⲉ ⲧⲁⲅⲁⲡⲏ ϩⲏⲧ-ϣⲁⲥⲉⲣⲭⲣⲏⲥ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛ

ⲧⲟⲥ ⲉϥϫⲱ ⲙ ⲥⲁⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲟⲥ ϫⲉ ⲉⲕϣⲁⲛ ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ 20 ϩⲏⲧ ⲟⲩⲁϩϥ ⲛ

ⲁⲣⲓⲭⲣⲏⲥⲧⲟⲥ ⲥⲱⲕ-ϩⲓⲃⲁⲗϩⲏⲧ ⲧⲁ ⲙⲡⲉⲣⲥⲱⲧⲙ ⲛⲥⲁⲣⲉⲕϩⲉ ⲉⲡⲉⲟⲟⲩ ⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲡⲛⲟⲩⲧⲉ- ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲙⲡⲉⲣϣⲱⲡⲉ ⲛⲑⲉ 25 ϩⲏⲧ ⲛⲧⲟϥ ⲥⲱ

ⲛⲛⲉⲓϣⲟⲛⲧⲉ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲧⲣⲏⲧ ϩⲓϫⲛⲛ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕ

ⲧⲟⲟⲩ ⲉⲧⲉ ⲡⲛⲟⲩ ϩⲏⲧ ⲉⲉⲣⲛⲟⲩⲧⲉ

ⲧⲉ ⲡⲉϣⲱⲡⲉ ⲛⲁⲕ ⲁⲗⲗⲁⲛⲧⲟϥ ⲛⲑⲉ ⲛⲟⲩ 30 ⲙⲁⲣⲉⲡⲉⲕϩⲏⲧ

ⲕⲁϣ ⲉϥⲣⲏⲧ ϩⲓ ⲛⲧⲟϥ ⲥⲱⲧⲙϫⲛⲟⲩⲙⲟⲟⲩ ⲉⲧⲉ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ-ⲡⲛⲟⲩⲛ ⲡⲉ ⲕⲟⲩⲱϣ ⲉⲥⲱⲧⲙ

ϣⲱⲡⲉ ⲉⲕⲙⲟⲧⲛ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ

ALIN SUCIU662

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Venice Marciana 192 fo 100v

ⲓⲇ ⲓⲁ

ⲡⲁϣⲏⲣⲉ ⲛⲅ ⲉⲡϫⲓⲛϫⲏ-ⲛⲁⲟⲩⲱϣ ⲁⲛ ⲁⲩⲱ ⲟⲛ ϫⲉ ⲁⲛltⲁgt

ⲉⲥⲱⲧⲙ ⲛⲥⲁ ⲁⲛⲟⲙⲓⲁ ϫⲓⲥⲉ

ⲛⲉⲕⲟⲩⲱϣ ⲉⲧⲁⲁⲡⲉ ⲁⲩϩⲛⲅⲥⲱⲧⲙ ⲛⲥⲁ 5 ⲣⲟϣ ⲉϫⲟⲓ ⲛ

ⲡⲛⲟⲩⲧⲉ- ⲑⲉ ⲛⲟⲩⲉⲧⲡⲱ

ⲡⲟⲩⲱϣ ⲙⲡⲛⲟⲩ ⲉⲥϩⲟⲣϣ -ⲧⲉ ⲡⲉ ϩⲁⲣⲉϩ ⲉ ⲧⲉⲛⲛⲁⲩ ⲅⲁⲣ ϫⲉ

ⲛⲉϥⲉⲛⲧⲟⲗⲏ ⲉⲣϣⲁⲛⲡⲣⲱ

ⲉⲕϣⲁⲛϩⲁⲣⲉϩ 10 ⲙⲉ ⲧⲟϭϥ ⲉⲡⲛⲟⲩ

ⲅⲁⲣ ⲉⲛⲉϥⲉⲛⲧⲟ ⲧⲉ ϣⲁϥⲗⲟ ⲉϥ

ⲗⲏ ⲕⲛⲁϣⲱ ϩⲟⲣϣ ⲛⲛⲟⲃⲉⲡⲉ ⲉⲟⲩⲉⲛϭⲟⲙ ϣⲁⲣⲉⲡϣⲁϫⲉ

ⲙⲙⲟⲕ ϩⲛⲛⲉⲕ ⲙⲡⲥⲱⲧⲏⲣ

ϩⲃⲏⲩⲉ ⲧⲏⲣⲟⲩ 15 ϫⲱⲕ ⲉⲃⲟⲗ ⲉ

ⲁⲩⲱ ⲡⲉⲕϩⲱⲃ ϫⲱϥ ϫⲉ ⲉⲧⲉ

ⲛⲁϣⲱⲡⲉ ⲛ ⲧⲛϣⲁⲛϭⲱ ϩⲙ

ⲥⲱⲧⲡ ϫⲉ ⲛⲉϥ ⲡⲁϣⲁϫⲉ ⲧⲉⲉⲛⲧⲟⲗⲏ ⲛⲥⲉ ⲧⲛⲛⲁⲥⲟⲩⲉⲛ ⲧ

ϩⲟⲣϣ ⲁⲛ- 20 ⲙⲉ ⲁⲩⲱ ⲧⲙⲉ

ⲉϥⲱϣ ⲉⲃⲟⲗ ⲟⲛ ⲛⲁⲉⲣⲧⲏⲩⲧⲛ

ϫⲉ ⲁⲙⲏⲓⲧⲛ ϣⲁ ⲛⲣⲙϩⲉ-ⲣⲟⲓeuroⲟⲩⲟⲛ ⲛⲓⲙ ⲉϥϫⲱ ⲙⲙⲟⲥ

ⲉⲧϩⲟⲥⲉ ⲁⲩⲱ ⲉ ϫⲉ ⲡⲛⲟⲩⲧⲉ ⲛⲁ

ⲧⲟⲧⲡ ⲁⲩⲱ 25 ⲉⲣⲧⲏⲩⲧⲛ ⲛⲁⲛⲟⲕ ϯⲛⲁϯ ⲉⲙ ⲣⲙϩⲉ ⲉⲛⲉⲧⲛ

ⲧⲟⲛ ⲛⲏⲧⲛ - ⲛⲟⲃⲉ ⲉⲃⲟⲗⲁⲩⲱ ⲟⲛ ϥⲱϣ ϫⲉ ⲡⲛⲟⲩⲧⲉ

ⲉⲃⲟⲗ ⲟⲩⲃⲉ ϩⲟⲓⲛⲉ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲡ

ⲉⲩϩⲟⲥⲉ ⲉⲡϫⲓⲛ 30 ⲣⲱⲙⲉ-ϫⲏ ⲛⲑⲉ ⲉⲧ ⲉⲃⲟⲗ ϫⲉ ϥⲥⲏϩ ϫⲉ

ⲥⲏϩ ϫⲉ ⲁϩⲣⲟⲟⲩ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲛⲛⲉⲧϩⲟⲥⲉ ⲥⲉϩⲟⲥⲉ ⲛⲉⲧⲟⲩⲧⲃⲃⲟ

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Oxford Bodleian Library MS Copt F 157(P)r

TRANSLATION

[A] Unknown number of lines missing

7 [ ] and do not quarrel about anything10 [Do] not be hard [so that] you do not die before

your [time]54

11 [Do not] be O [my] son [ ]

Unknown number of lines missing21 [ ] [run immediately from] all [these things] [Do not] be

[ ] O my [son] but be [meek] for the [meek will] inheritthe earth55

Unknown number of lines missing23 [ ] and [the] Devil [will not have] power [over you] Be

[calm] and humble with all people

[A] BnF Copte 1321 fo 87r + BnF Copte 1332 frag 42Cv

c20 lines missing c20 lines missing[ ] [ ] [ⲁⲩⲱ ⲛϩⲟⲙⲟⲟⲩ][ⲕ]ⲁ ⲣⲡⲟⲥ ϥ [ⲛⲁⲧ] ⲥⲓⲟⲛ [ ⲧⲉⲛⲟⲩ]ⲃⲃⲟϥ- ⲁⲩⲱ [ⲛⲟⲩⲟⲉⲓϣ]ⲁ [ⲅ]ⲱⲛⲓⲍⲉ ϭ [ⲉ] ⲡⲁ ⲛⲓⲙ[ ϣⲁⲉⲛⲉϩ]ϣⲏⲣⲉ ⲧⲁⲣⲉⲕ ⲛⲉⲛ[ⲉϩ ϩⲁ]ϭⲱ ϩⲛⲛⲁⲡⲧⲃ ⲙⲏ [ⲛ-]ⲃⲟ ⲧⲏⲣⲟⲩ ⲉⲓⲧⲉ ϩⲛⲛⲉⲕⲃⲁⲗⲉⲓⲧⲉ ϩⲙⲡⲉⲕ

ϩⲏⲧ ⲧⲁⲣⲉⲕⲉⲓ[ⲉⲧ]ⲉ ⲕⲁⲣⲭⲏⲛⲑⲉ ⲛⲛⲉⲓⲕⲟⲩⲓ

ⲛϣⲏⲣⲉ ⲛⲧⲁmargin

54 Eccles 71755 Matt 55

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24 Look at [your] teacher how [he] walked [in] humbleness[setting] for us [a model] so that [ ]56

[B] Unknown number of lines missing28 [Look at] Isaiah [crying] out and [saying] lsquo[Our] entire

righteousness is like [a] menstrual ragrsquo57 [before] you29 [And our] Lord [instructed] those [who followed] him lsquoIf

you [do] every[thing] that [has been] ordered [to you] [ ]58

Unknown number of lines missing29a Look at the tax collector my [son] whom God praised for

his humbleness31 Walk in poverty my [son] for [the] poverty [humbles] the

person59 Do not [ ] [ ] according to the [commandment] of[Christ] so that you [devote yourself to] God [and] God [ ] you

32 Devote yourself to [God] [ ] his sweetness and you will[know his] wish

One leaf missing[C] 38 [Sitting] in your cell be like a master-pilot who steers

his ship60 observing the wind from which side it comes to youwhether comes the good wind or comes the bad wind Be strongin the battle and cry out lsquoArise north wind and come southwind and blow in my garden so that my spices give scentrsquo61

39 Sitting in your cell my son do not be like a judge40 Do not weary of praying and you will be heard41 While you are in a labour look for rest42 My son give yourself to God with all your strength so that

he fights for you62 protects you gives you power and fights withthose who fight against you For you shall not be able to do any-thing apart from God but if the person supplicates God thenGod gives him power watches him fills him with wisdom andunderstanding and leads him with his counsel63

[B] BnF Copte 1321 fo 87v + BnF Copte 1332 frag 42Cr

[C] Venice Marciana 192 fo 99r (p 1)

56 1 Pet 22157 Isa 64558 Luke 171059 Prov 10460 Cf 4 Macc 7161 S of S 41662 Cf Exod 141463 Cf Ps 7224

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43 Sitting in your cell do not be wandering forth Pay atten-tion [D] how you sit Do not become like a beast that hastens afterthe person but rather be the person who drives the beast Sittingin your cell have a guard to you Do not have the body in the cellwhile your heart is in Egypt but make your body a temple ofGod64 and strengthen your thoughts so that you obtain for your-self the stable thought

43a Sitting in your cell do not let your mind exalt with you orexalt yourself by the deliberation of your mind65 or praise your-self alone for God detests those who praise themselves alone66

but he looks upon the prayer of those who are humble67 Sittingin your cell do not have any fetters It is sufficient (to do) foreach day its works68 so that you remain calm Guard yourself notto commit sin Sitting in your cell persist in your prayers fastsand the fight of your heart so that you abide in the things that be-long to the purity of the heart for without peace and holiness [E]no one will see God69

44 Sitting in your cell if a brother brings reports against youdo not let your heart be concerned with them so that you remaincalm and your heart remains quiet for many are the thoughts ofthe cell

45 Sitting in the cell keep recitation in your mouth If youstop put a guard to you or else you are led astray so that you re-main in the pure things and the Holy Spirit befriends you Sittingin your cell seek after the blameless thought and the thought ofGod makes him a member of your household so that he over-comes all the thoughts that fight against you For the thought ofGod which is the reason is the king of the passions70

46 Sitting in your cell fight against yourself so that you obtainthe grace of the cell for the cell has grace

[D] Venice Marciana 192 fo 99v (p 2)[E] Naples National Library IB9 fo 52r (p 3)

64 Cf 1 Cor 31665 Sir 6266 1 Clement 30667 Ps 1011868 Cf Matt 63469 Cf Heb 121470 Cf 4 Macc 17 13 182 The idea that reason rules over passions is

based on 4 Macc 11 ff

ALIN SUCIU666

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47 Sitting in your cell do not teach yourself to pine for a persondo not let a person wait for you and also do not wait for a person sothat you remain calm but because of the commandment of Godsupport those who come to you If a brother [F] spends a Sundaywith you support him because of the commandment of God If abrother comes to the monastery71 while you are in it support himuntil he finds a cell because of the commandment of God And doaccording to your capacity that which depends on you for you alsoif you go to a monastery you want to be helped For this is the com-mandment of God and these are the works of the cell my son

48 If you come out from the cell be careful72 so that you donot bring out the laden ship and empty it and you do not walk bythe sight of your eyes and the hearing of your ears Stay safe myson and let all the things that you see be profitable to you so thatyou return calm to your cell

49 Sitting in your cell my son have constantly the thought ofGod in your heart and his fear shall encircle you

50 For the fear of God drives out from the soul all sin corrup-tion and transgression

51 The one who has obtained the fear of God has obtained allgrace The one who has the fear of God has [G] treasuries filledwith all good things For the fear of God delivers the person fromsin and it is in the fear of God that everyone turns away from evil

52 Sitting in your cell keep the judgement before you and per-form the things of life Gird yourself about your loins with theteaching73 and you shall trample upon your bruised enemies

53 Do not be undisciplined my son but fear God and keep hiscommandments74

54 My son do not be the slave of your cowardice75 for humanglory Guard yourself against vainglory or else God shall scatteryour bones76

[F] Naples National Library IB9 fo 52v (p 4)[G] Naples National Library IB9 fo 53r (p 5)

71 Literally lsquomountainrsquo a word which designates a monastery or a monas-tic settlement

72 Literally lsquohold your heartrsquo73 Cf Eph 61474 Eccles 121375 Literally lsquoof his cowardicefearrsquo The Qasr el-Wizz fragment has lsquoof his

desire and his fearrsquo The Sahidic text is perhaps corrupted at this point theGreek reads μὴ γίνου δοῦλος τοῦ θελήματος σου ἕνεκα δόξης ἀνθρωπίνης

76 Cf Ps 526 Ezek 65

667THE SERMO ASCETICUS

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55 Do your entire work for God77 for God is not unjust to re-ward you according to your work78

56 Cleanse your heart my son so that God listens to youimmediately

56a Present yourself approved to God79

57 Do not restrain yourself and strive day after day and do notbe negligent so that your time does not cease from you and youcurse the day you were born

58 I bid you my son [H] do not walk with a person fromwhom you will not profit so that you do not fall upon your faceDo not walk with an angry person80 Do not befriend a slandererDo not walk with a drunkard Do not befriend an irascible personDo not walk with a garrulous person so that you become meekfor the meek will inherit the earth81 Do not befriend a hasty per-son Do not walk with a person who is friend with a woman or achild nor be friends with a woman Do not walk with someoneyounger than you so that you are not confused and do notgo backwards

59 If you make a friend let him be a believer a personwhose work surpasses yours a God-loving person a personwho does not look at the things of this world for it is thethings of this world that separate the person from God Do notbe friends with a person on account of the things of this worldfor it is the things of this world that separate the personfrom God

60 Rather be friends with a God-loving pauper a humble pau-per a hospitable pauper a pauper girded with the fear of God apauper who carries the cross a pauper who gives heed to God andhas a guard on his mouth82

61 My son befriend [I] everyone who fears God and keeps hiscommandments83

[H] Naples National Library IB9 fo 53v (p 6)[I] Naples National Library IB9 fo 54r (p 7)

77 Cf Col 32378 Following the Qasr el-Wizz fragment codex MONBON has lsquoyour heartrsquo

Cf Heb 61079 2 Tim 21580 Cf Prov 222481 Matt 5582 Cf Ps 140383 Cf Eccles 1213

ALIN SUCIU668

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62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

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67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

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67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

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70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

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73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

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Page 25: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

Naples National Library IB9 fo 52r

ⲙⲉⲛⲗⲁⲁⲩ ⲛⲁ ⲛⲟⲩⲧⲉ ϫⲡⲟϥ

ⲛⲁⲩ ⲉⲡⲛⲟⲩⲧⲉ- ⲛⲁⲕ ⲛⲣⲙⲛⲏⲓeuroⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲧⲁⲣⲉϥϫⲣⲟ ⲉⲙ

ⲧⲉⲕⲣⲓ ⲛⲧⲉ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ

ⲟⲩⲥⲟⲛ ⲉⲛ ϩⲉⲛ 5 ⲉⲧϯ ⲛⲙⲙⲁⲕϣⲁϫⲉ ⲉϩⲟⲩⲛ ϫⲉ ⲡⲣⲣⲟ ⲛⲙⲡⲁ

ⲛⲁⲕ ⲙⲡⲉⲣⲕⲁ ⲑⲟⲥ ⲡⲉ ⲡⲙⲉⲉⲩⲉ

ⲡⲉⲕϩⲏⲧ ϩⲓⲱ ⲙⲡⲛⲟⲩⲧⲉ ⲉⲧⲉⲟⲩ ⲧⲁⲣⲉⲕϭⲱ ⲡⲗⲟⲅⲓⲥⲙⲟⲥ ⲡⲉⲉⲕⲙⲟⲧⲛ ⲛⲧⲉ 10 ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲡⲉⲕϩⲏⲧ ϭⲱ ⲧⲉⲕⲣⲓ ϯ ⲉϩⲟⲩⲛ

ⲉϥⲥϭⲣⲁϩⲧ ϫⲉ ⲉϩⲣⲁⲕ ⲧⲁⲣⲉⲕⲛⲁϣⲉ ⲙⲙⲉⲉⲩⲉ ϫⲓ ⲙⲡⲉϩⲙⲟⲧⲛⲧⲣⲓ- ⲛⲧⲣⲓ ϫⲉ ⲟⲩⲛ

ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧ 15 ⲧⲉⲧⲣⲓ ⲛⲟⲩϩ

ⲣⲓ ⲕⲁ ⲟⲩⲙⲉ ⲙⲟⲧ-ⲗⲉⲧⲁ ϩⲛⲣⲱⲕ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲉⲕϣⲁⲛⲕⲁ ⲣⲓ ⲙⲡⲣⲧⲥⲁⲣⲱⲕ ⲉⲃⲟⲗ ⲕⲁ ⲃⲟⲕ ⲉⲥⲱϣⲙⲟⲩⲣⲟⲉⲓⲥ ⲛⲧⲟ 20 ⲛⲥⲁⲣⲱⲙⲉⲟⲧⲕ ϫⲛⲛⲉⲩⲥ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣ

ⲁ ⲣⲙⲉⲕ ⲉⲃⲟⲗ ⲕⲁ ⲡⲣⲱⲙⲉ ⲉ

ⲧⲁⲣⲉⲕϭⲱ ϩⲛ ϭⲱϣⲧ ϩⲏⲧⲕ ⲛⲁⲡⲧⲃⲃⲟ ⲛⲧⲉ ⲟⲩⲇⲉ ⲟⲛ ⲙⲡⲉⲣⲡⲉⲡⲛⲁ ⲉⲧⲟⲩ 25 ϭⲱϣⲧ ⲛⲥⲁ

ⲁⲁⲃ ⲉⲣϣⲃⲏⲣ ⲣⲱⲙⲉ ⲧⲁⲣⲉⲕⲉⲣⲟⲕ- ϭⲱ ⲉⲕⲙⲟⲧⲛ ⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲉⲧⲃⲉ ⲧⲉⲛ

ⲧⲉⲕⲣⲓ ⲡⲱⲧ ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ

ⲛⲥⲁⲡⲙⲉⲉⲩⲉ 30 ⲧⲉ ϥⲓ ϩⲁⲛⲉⲧⲉⲧⲟⲩⲁⲁⲃ ⲁⲩⲱ ⲛⲏⲩ ⲉϫⲱⲕ-ⲡⲙⲉⲉⲩⲉ ⲙⲡ ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ

ALIN SUCIU652

Dow

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Naples National Library IB9 fo 52v

ⲉⲣ ⲟⲩⲕⲩⲣⲓⲁⲕⲏ ⲡⲥⲱⲧⲙ ⲛⲛⲉⲕϩⲁϩⲧⲏⲕ ϥⲓ ⲙⲁⲁϫⲉ-ϩⲁⲣⲟϥ ⲉⲧⲃⲉ ⲧⲉⲛ ϣⲱⲡⲉ ⲉⲕⲧⲁⲛ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ϩⲏⲩ ⲡⲁϣⲏ

ⲧⲉ- 5 ⲣⲉ ⲉⲕϣⲁⲛ

ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ

ⲉⲓ ⲉⲡⲧⲟⲟⲩ ⲉⲕ ⲙⲁⲣⲟⲩⲉⲣϩⲏⲩ

ϩⲓⲱⲱϥ ϥⲓ ϩⲁ ⲛⲁⲕ ⲧⲁⲣⲉⲕⲣⲟϥ ϣⲁⲛⲧⲉϥ ⲃⲱⲕ ⲉⲧⲉⲕⲣⲓ

ϭⲉⲛ ⲟⲩⲣⲓ ⲉⲧⲃⲉ 10 ⲉⲕⲙⲟⲧⲛ -ⲧⲉⲛⲧⲟⲗⲏ ⲙⲡ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲛⲟⲩⲧⲉ ⲁⲩⲱ ⲣⲓ ⲡⲁϣⲏⲣⲉⲡⲉⲧⲡⲏϩ ϣⲁ ⲕⲁ ⲡⲙⲉⲉⲩⲉ ⲙⲡⲣⲟⲕ ⲕⲁⲧⲁ ⲧⲉⲕ ⲛⲟⲩⲧⲉ ϩⲙⲡⲉⲕ

ϭⲟⲙ ⲁⲣⲓϥ ϫⲉ ⲛ 15 ϩⲏⲧ ⲛⲛⲁⲩ ⲛⲓⲙ

ⲧⲟⲕ ϩⲱⲱⲕ ⲉⲕ ⲛⲧⲉⲧⲉϥϩⲟⲧⲉϣⲁⲛⲃⲱⲕ ⲉⲩ ⲕⲱⲧⲉ ⲉⲣⲟⲕ-ⲧⲟⲟⲩ ⲕⲛⲁⲟⲩ ϫⲉ ϣⲁⲣⲉⲑⲟⲧⲉ

ⲱϣ ⲉⲧⲣⲉⲩϯ ⲧⲟ ⲙⲡⲛⲟⲩⲧⲉⲟⲧⲟⲩ ⲛⲙⲙⲁⲕ 20 ⲛⲟⲩϫⲉ ⲉⲃⲟⲗ ϩⲛ

ⲧⲉⲛⲧⲟⲗⲏ ⲅⲁⲣ ⲧⲉⲯⲩⲭⲏ ⲛⲛⲟ

ⲙⲡⲛⲟⲩⲧⲉ ⲧⲉ ⲃⲉ ⲛⲓⲙ ϩⲓⲧⲁⲧⲁⲓ ⲛⲁⲓeuroⲛⲉ ⲛⲉϩ ⲕⲟ ⲛⲓⲙ ϩⲓⲁⲛⲟⲃⲏⲩⲉ ⲛⲧⲣⲓ ⲡⲁ ⲙⲓⲁ ⲛⲓⲙ-ϣⲏⲣⲉ- 25 ⲡⲉⲛⲧⲁϥϫⲡⲟ

ⲉⲕⲛⲏⲩ ⲉⲃⲟⲗ ⲛⲁϥ ⲛⲑⲟⲧⲉ

ϩⲛⲧⲣⲓ ⲕⲁ ⲡⲉⲕ ⲙⲡⲛⲟⲩⲧⲉϩⲏⲧ ⲙⲙⲟⲕ ϫⲛ ⲁϥϫⲡⲟ ⲛⲁϥ ⲛⲛⲉⲕⲉⲛ ⲡϫⲟⲓ ⲭⲁⲣⲓⲥⲙⲁ ⲛⲓⲙ-ⲉⲃⲟⲗ ⲉϥⲟⲡⲧ ⲛⲅ 30 ⲡⲉⲧⲉⲟⲩⲉⲛⲧⲁ ϥϣⲟⲩⲟϥ ⲛⲅⲙⲟⲟ ⲙⲙⲁⲩ ⲛⲑⲟⲧⲉ

ϣⲉ ⲉⲧⲃⲉ ⲡⲛⲁⲩ ⲙⲡⲛⲟⲩⲧⲉ ⲟⲩⲛⲛⲛⲉⲕⲃⲁⲗ ⲙⲛ ⲧⲁϥ ⲙⲙⲁⲩ ⲛ

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Col A 33ndash4 ⲛⲧⲉϥϩⲟⲧⲉ] ⲙⲡⲉϥⲟⲩⲱϣ ⲙⲛⲧⲉϥϩⲟⲧⲉ B (the Qasr el-Wizz fragment) k Col B 14 ⲡⲉⲕϩⲏⲧ] ⲡⲉⲕϩⲱⲃ B k

ⲉϩⲉⲛⲁϩⲱⲱⲣ ⲙ ⲙⲛⲧⲣⲱⲙⲉ-ⲉⲩⲙⲉϩ ⲛⲁⲅⲁ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉⲡⲉⲟⲑⲟⲛ ⲛⲓⲙ ϫⲉ ⲟⲩ ⲉⲧϣⲟⲩϣⲁⲣⲉⲑⲟⲧⲉ ⲙⲡ ⲉⲓⲧ ϫⲛⲛⲉⲡⲛⲟⲩⲧⲉ ⲧⲟⲩϫⲉ 5 ⲛⲟⲩⲧⲉ ϫⲉⲉⲣⲉⲡⲣⲱⲙⲉ ⲉⲡ ⲛⲉⲕⲕⲉⲉⲥ ⲉⲃⲟⲗⲛⲟⲃⲉ- ⲡⲉⲕϩⲱⲃ ⲧⲏⲣϥⲁⲩⲱ ϩⲛⲑⲟⲧⲉ ⲁⲣⲓϥ ⲉⲧⲃⲉ ⲡⲙⲡⲛⲟⲩⲧⲉ ⲉⲣⲉ ⲛⲟⲩⲧⲉ-ⲟⲩⲟⲛ ⲛⲓⲙ ⲣⲓ 10 ⲛⲛⲟⲩⲁⲇⲓⲕⲟⲥ ⲅⲁⲣⲕⲉ ⲙⲙⲟⲟⲩ ⲉⲃⲟⲗ ⲁⲛ ⲡⲉ ⲡⲛⲟⲩⲧⲉⲉⲙⲡⲉⲑⲟⲟⲩ- ⲉⲧⲱⲱⲃⲉ ⲛⲁⲕⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ ⲕⲁⲧⲁ ⲡⲉⲕϩⲱⲃ-ⲣⲓ ⲕⲁ ⲧⲉⲕⲣⲓ ⲧⲃⲃⲉ ⲡⲉⲕϩⲏⲧⲥⲓⲥ ⲙⲡⲉⲕⲉⲙ 15 ⲡⲁϣⲏⲣⲉ ⲧⲁⲧⲟ ⲉⲃⲟⲗ ⲛⲅⲉⲣ ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱⲛⲉϩⲃⲏⲩⲉ ⲙ ⲧⲙ ⲉⲣⲟⲕ ϩⲛⲟⲩⲡⲱⲛϩ ⲙⲟⲣⲕ ϭⲉⲡⲏ-ⲛⲧⲉⲥⲃⲱ ⲉϫⲛ ⲧⲁϩⲟⲕ ⲉⲣⲁⲧⲕⲧⲉⲕϯⲡⲉ- 20 ⲛⲟⲩⲥⲱⲧⲡ ⲙⲡⲁⲩⲱ ⲉⲕⲉϩⲱⲙ ⲉ ⲛⲟⲩⲧⲉ-ϫⲛⲛⲉⲕϫⲓϫⲉ ⲙⲡⲉⲣⲕⲁⲧⲉⲭⲉϫⲉⲉⲩⲉ ⲉⲩⲟⲩ ⲙⲙⲟⲕ ⲙⲁⲩⲁⲱϣϥ - ⲁⲕ ⲛⲅϯ ⲛⲟⲩⲙⲡⲉⲣϣⲱⲡⲉ 25 ϩⲟⲟⲩ ⲛⲥⲁⲟⲩϩⲟⲛⲁⲧⲥⲃⲱ ⲡⲁ ⲟⲩ ⲛⲅϣⲱⲡⲉϣⲏⲣⲉ ⲁⲗⲗⲁ ⲛⲁⲙⲉⲗⲏⲥ ⲛⲧⲉⲁⲣⲓϩⲟⲧⲉ ϩⲏⲧϥ ⲡⲉⲕⲟⲩⲟⲉⲓϣⲙⲡⲛⲟⲩⲧⲉ ⲛⲅ ⲟⲩⲱ ⲛⲧⲟⲟⲧⲕ ϩⲁⲣⲉϩ ⲉⲛⲉϥⲉⲛ 30 ⲛⲅⲥⲟⲩⲉⲣ ⲡⲉϩⲟⲧⲟⲗⲏ- ⲟⲩ ⲛⲧⲁⲩϫⲡⲁϣⲏⲣⲉ ⲙⲡⲉⲣⲣ ⲡⲟⲕ-ϩⲙϩⲁⲗ ⲛⲧⲉϥ ϯϩⲱⲛ ⲉⲧⲟⲟⲧⲕϩⲟⲧⲉ ϩⲛⲟⲩⲉⲟⲟⲩ ⲡⲁϣⲏⲣⲉ ϫⲉ ⲙ

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ⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲡⲓⲥⲧⲟⲥ ⲟⲩⲣⲱⲙⲉ ⲛⲅⲛⲁϯ ⲣⲱⲙⲉ ⲉⲣⲉⲡⲉϥ

ϩⲏⲩ ⲉⲣⲟϥ ⲁⲛ ϩⲱⲃ ϫⲟⲥⲉ ⲉ

ϫⲛⲛⲉⲕⲉⲓ ⲉ ⲡⲱⲕ ⲟⲩⲣⲱϫⲙⲡⲉⲕϩⲟ- 5 ⲙⲉ ⲙⲙⲁⲓⲛⲟⲩ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲧⲉ ⲟⲩⲣⲱⲙⲉ

ⲟⲩⲣⲉϥϭⲱⲛⲧ ⲛϥϭⲱϣⲧ ⲁⲛ ⲉ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲛⲁⲡⲉⲓⲙⲁ ϫⲉ

ⲣⲉϥⲕⲁⲧⲁⲗⲁ ⲛⲁⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲗⲉⲓ- 10 ⲡⲱⲣϫ ⲙⲡⲣⲱⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉ-ⲟⲩⲣⲉϥϯϩⲉ ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲣⲱⲙⲉ ⲉⲧⲃⲉ ⲛⲁ

ⲣⲉϥⲕⲱϩ ⲡⲉⲓⲙⲁ ϫⲉ ⲛⲁ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ 15 ⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲟⲩϩⲁϩ ⲛϣⲁϫⲉ ⲡⲱⲣϫ ⲙⲡⲣⲱⲧⲁⲣⲉⲕϣⲱⲡⲉ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉⲉⲕⲟ ⲛⲣⲙⲣⲁϣ ⲁⲣⲓϣⲃⲏⲣ ⲛⲧⲟϥ

ϫⲉ ⲛⲣⲙⲣⲁϣ ⲉⲩϩⲏⲕⲉ ⲙⲙⲁⲓⲛⲉⲧⲛⲁⲕⲗⲏⲣⲟ 20 ⲛⲟⲩⲧⲉ-ⲛⲟⲙⲉⲓ ⲙⲡⲕⲁϩ ⲟⲩϩⲏⲕⲉ ⲉϥⲑⲃ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲃⲓⲏⲩ-ϣⲧⲉⲣⲧⲓⲣ ⲟⲩϩⲏⲕⲉ ⲉⲙⲙⲁⲓ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ϣⲙⲙⲟ-ⲟⲩⲣⲱⲙⲉ ⲉϥⲟ ⲛ 25 ⲟⲩϩⲏⲕⲉ ⲉϥϩⲏⲕ

ϣⲃⲏⲣ ⲉⲩⲥϩⲓⲙⲉ ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ ϩⲛⲑⲟⲧⲉ ⲙⲡ

ⲟⲩⲇⲉ ⲙⲡⲉⲣⲕⲁ ⲛⲟⲩⲧⲉ-ⲙⲛⲧϣⲃⲏⲣ ⲛⲁⲕ ⲟⲩϩⲏⲕⲉ ⲉϥϥⲉⲓ

ⲙⲛⲟⲩⲥϩⲓⲙⲉ ⲥⲟⲥ -ⲙⲡⲉⲣⲙⲟⲟϣⲉ 30 ⲟⲩϩⲏⲕⲉ ⲉϥϭⲱϣⲧ

ⲙⲛⲟⲩⲕⲟⲩⲓ ⲉⲣⲟⲕ ⲉⲡⲛⲟⲩⲧⲉ ⲉⲟⲩⲛϫⲛⲛⲉⲕⲧⲁϩⲧ ⲟⲩϩⲁⲣⲉϩ ϩⲛⲧⲉϥ

ⲛⲅⲉⲓ ⲉⲡⲁϩⲟⲩ- ⲧⲁⲡⲣⲟ-ⲉⲕϣⲁⲛⲕⲁ ⲟⲩϣ ⲡⲁϣⲏⲣⲉ ⲁⲣⲓϣ

ⲃⲏⲣ ⲛⲁⲕ ⲕⲁⲁϥ 35 ⲃⲏⲣ ⲉⲣⲱⲙⲉ

Col A 26 ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ added later

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ⲛⲓⲙ ⲉϥⲉⲣϩⲟⲧⲉ ⲛⲁϥ ϫⲉ ⲛⲧⲟϥϩⲏⲧϥ ⲙⲡⲛⲟⲩ ⲡⲉⲧⲛⲁⲧⲁϫⲣⲉ

ⲧⲉ ⲁⲩⲱ ⲉϥϩⲁ ⲡⲉⲕϩⲏⲧ ⲛⲁϥ

ⲣⲉϩ ⲉⲛⲉϥⲉⲛ ⲛϥϫⲓ ϩⲗⲟϭⲧⲟⲗⲏ- 5 ⲛⲧⲉⲡⲉϥⲕⲱϩⲧ

ⲙⲡⲉⲣⲕⲁ ⲧⲉⲕ ϣⲱⲡⲉ ⲛϩⲏⲧⲕ ϩⲉⲗⲡⲓⲥ ϩⲛⲣⲱ ⲛϥⲣⲱⲕϩ ⲛⲛⲉⲕⲙⲉ ⲡⲁϣⲏⲣⲉ ⲉⲧ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ-ⲃⲉ ⲧⲙⲟⲧⲛⲉⲥ ⲙ ϭⲱϣⲧ ⲉⲡⲛⲟⲩ

ⲡⲉⲓⲙⲁ ⲧⲁⲣⲉⲕ 10 ⲧⲉ ⲡⲁϣⲏⲣⲉ ⲧⲁϭⲱ ⲉⲕⲟ ⲛⲣⲙϩⲉ- ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱ

ⲛⲉϫ ⲡⲉⲕⲣⲟⲟⲩϣ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲡϫⲟⲉⲓⲥ ⲧⲁ ⲥⲱⲧⲙ ⲛⲥⲁⲡⲛⲟⲩⲣⲉϥϥⲓ ⲣⲟⲟⲩϣ ⲧⲉ ⲡⲁϣⲏⲣⲉϩⲁⲣⲟⲕ- 15 ⲧⲁⲣⲉⲡⲛⲟⲩⲧⲉ

ⲕⲁ ⲧⲉⲕϩⲉⲗⲡⲓⲥ ⲥⲱⲧⲙ ⲉⲣⲟⲕ-ϩⲙⲡⲛⲟⲩⲧⲉ ⲡⲁ ⲡⲱⲧ ⲉϩⲟⲩⲛ ⲉⲣⲟϥϣⲏⲣⲉ ϫⲉ ⲛⲧⲟϥ ⲧⲁⲣⲉϥⲡⲱⲧ

ⲡⲉⲧⲛⲁⲙⲟⲟⲛⲉ ⲉϩⲟⲩⲛ ⲉⲣⲟⲕ ⲛϥⲙⲙⲟⲕ- 20 ⲧⲥⲁⲃⲟⲕ ⲉⲡⲉϥ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ ⲛⲟⲙⲟⲥ ⲛϥⲟⲩⲉⲉⲓⲥ ⲉⲣⲟⲕ ⲛⲉϩ ⲡⲉϥⲥⲟⲟⲩⲛ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁ ⲉⲣⲟⲕ ⲛϥϣⲱ

ⲥⲁⲛⲟⲩϣⲕ ⲡⲉ ⲛⲁⲕ ⲛϫⲁⲩ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲥⲕⲉ 25 ⲙⲟⲉⲓⲧ ⲥⲟⲩⲡⲁⲍⲉ ⲙⲙⲟⲕ ⲧⲉⲛ ⲡⲉⲕϩⲏⲧ ⲉ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲧⲁϫ ϩⲟⲩⲛ ⲉⲣⲟϥ ⲧⲁⲣⲉ ⲡⲉⲕϩⲏⲧ ⲣⲉϥⲙⲟⲟϣⲉ ⲛⲙ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁϫⲓ ⲙⲁⲕ ⲉϥⲥⲟⲩ

ⲙⲟⲉⲓⲧ ϩⲏⲧⲕ 30 ⲧⲱⲛ-ⲕⲁ ⲡⲛⲟⲩⲧⲉ ϣⲱⲡⲉ ⲉⲕⲁϣⲉ

ⲛⲁⲕ ⲛⲃⲟⲏ ⲉⲣⲟϥ ⲛⲧⲉⲩϣⲏ

ⲑⲟⲥ ⲡⲁϣⲏⲣⲉ ⲙⲛⲡⲉϩⲟⲟⲩ ϫⲉ ⲛⲛⲅϯ ⲕⲁⲣⲡⲟⲥ ⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ

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ⲉⲓⲥ ⲉⲣⲟⲕ- ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲥⲁⲛⲟⲩϣⲕ ϩⲙⲡ ϩⲟϫϩⲉϫ ⲧⲁ

ϫⲟⲉⲓⲥ ϫⲉ ⲛⲧⲟϥ ⲣⲉⲕϣⲱⲡⲉ

ⲡⲉⲧⲛⲁϯ ⲛⲁⲕ ϩⲙⲡⲉⲙⲧⲟⲛ-ⲛⲛⲁⲓⲧⲏⲙⲁ 5 ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲙⲡⲉⲕϩⲏⲧ- ϩⲓⲥⲉ ⲧⲁⲣⲉⲕ

ⲉⲕϣⲁⲛⲁⲓⲧⲉⲓ ϣⲱⲡⲉ ϩⲙⲛⲟⲩϩⲱⲃ ⲛⲧⲟ ⲡⲉⲙⲧⲟⲛ ⲁⲩⲱⲟⲧϥ ⲙⲡⲛⲟⲩ ⲛⲛⲉⲕⲙⲉⲥⲧⲉ

ⲧⲉ ⲙⲡⲉⲣⲉⲓ ⲉⲡⲁ 10 ⲟⲩϩⲱⲃ ⲉϥϩⲟ

ϩⲟⲩ ϫⲉϣⲁⲣⲉ ⲥⲉ ϫⲉ ϩⲓⲧⲉⲛ

ⲡⲛⲟⲩⲧⲉ ϫⲉⲛⲧ ϩⲁϩ ⲛϩⲓⲥⲉ ⲉⲣⲉ

ⲡⲣⲱⲙⲉ ⲉⲛⲁⲩ ⲡⲣⲱⲙⲉ ⲛⲁ

ϫⲉ ϥⲛⲁϩⲩⲡⲟ ⲛⲟⲩϩⲙ -ⲙⲓⲛⲉ ⲁⲗⲗⲁ 15 ⲡⲁϣⲏⲣⲉ ⲉⲓϯ ⲥ

ϩⲙⲡⲉⲕϩⲏⲧ ⲃⲱ ⲛⲁⲕ ϩⲛⲛⲉⲧⲏⲣϥ ⲁⲓⲧⲉⲓ ⲁⲩⲱ ϩⲓⲟⲟⲩⲉ ⲙⲡⲱ

ⲕⲛⲁϫⲓ- ⲛⲁϩ ⲉⲓⲧⲁⲗⲟⲡⲁϣⲏⲣⲉ ⲉⲕϩⲙⲟ ⲙⲙⲟⲕ ⲉϩⲣⲁⲓ

ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ 20 ⲉϫⲛⲛⲉϩⲓⲟⲟⲩⲉ

ⲕⲁ ⲧⲡⲩⲗⲏ ⲉⲧ ⲉⲧⲥⲟⲩⲧⲱⲛ-ϭⲏⲩ ⲙⲡⲉⲕⲉⲙ ⲙⲡⲉⲣⲙⲟⲟϣⲉ

ⲧⲟ ⲉⲃⲟⲗ- ϩⲛⲟⲩϭⲱⲱⲙⲉⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲙⲟⲟϣⲉ

ⲧⲉⲕⲣⲓ ⲕⲁ ⲧⲉⲛ 25 ⲛⲧⲟϥ ⲉⲕⲥⲟⲩ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ⲧⲱⲛ ϩⲛϩⲱⲃ

ⲧⲉ ⲛⲧⲟⲟⲧⲕ - ⲛⲓⲙ-ⲉϣⲱⲡⲉ ⲉⲕ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛϣⲁⲛⲟⲩⲱϣ ⲥⲁϭⲓⲛⲉⲣϩⲱⲃ

ⲡⲁϣⲏⲣⲉ ⲕⲛⲁ 30 ⲛⲓⲙ-ϫⲓ ⲥⲃⲱ ⲉⲕ ⲙⲡⲉⲣϣⲱϣ

ϣⲁⲛⲙⲉⲣⲉ ⲥⲱ ⲙⲛⲧⲏⲩ ⲛⲓⲙ-ⲧⲙ ⲕⲛⲁϫⲓ- ϣⲱⲡⲉ ⲛⲧⲟϥ

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ⲉⲕⲧⲁϫⲣⲏⲩ ⲙⲁⲓⲛⲟⲩⲧⲉ ⲧⲏ

ⲉϫⲛⲛⲉⲧⲥⲏϩ ⲣⲟⲩ-ⲁⲩⲱ ⲡⲛⲟⲙⲟⲥ ϫⲓ ϭⲉ ⲛⲁⲕ ⲛⲇⲁⲩ

ⲙⲡⲛⲟⲩⲧⲉ ⲕⲁ ⲉⲓⲇ ⲉϥⲱϣ

ⲁϥ ϩⲙⲡⲉⲕ 5 ⲉⲃⲟⲗ ⲉⲣⲉⲥⲁⲟⲩⲗ

ϩⲏⲧ ⲛⲛⲁⲩ ⲡⲏⲧ ⲛⲥⲱϥⲛⲓⲙ- ϫⲉ ⲁⲛⲅ ⲟⲩⲟⲩϩⲟⲣ

ⲥⲱⲧⲙ ⲇⲁⲇ ⲉϥⲙⲟⲟⲩⲧ ⲁⲩⲱⲉϥⲱϣ ⲉⲃⲟⲗ ⲁⲛⲅ ⲟⲩⲡⲏⲓ ⲛⲟⲩ

ⲉϥϫⲱ ⲙⲙⲟⲥ 10 ⲱⲧ-ϫⲉ ⲛⲥⲁⲃⲏⲗ ϫⲉ ⲛⲁⲓ ϭⲉ ⲧⲏⲣⲟⲩ ⲡⲁ

ⲡⲉⲕⲛⲟⲙⲟⲥϣⲟ ϣⲏⲣⲉ ⲁⲓϫⲟⲟⲩ

ⲟⲡ ⲛⲁⲓ ⲙⲙⲉⲗⲉ ⲉⲧⲃⲉ ⲡⲉⲑⲃⲃⲓⲟ-ⲧⲏ ⲛⲉⲓⲛⲁⲧⲁ ϫⲓ ⲇⲁⲩⲉⲓⲇ ⲛⲁⲕ

ⲕⲟ ⲡⲉ ϩⲙⲡⲁⲑⲃ 15 ⲟⲛ ⲛⲥⲙⲟⲧ ⲉⲣⲉ

ⲃⲓⲟ- ⲛⲉϥϫⲁϫⲉ ⲡⲏⲧ

ⲁⲩⲱ ⲟⲛ ϫⲉ ϯⲛⲁ ⲛⲥⲱϥ ⲉϥⲱϣ

ⲧⲉⲗⲏⲗ ⲉϫⲙ ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ

ⲡⲉⲕϣⲁϫⲉ ⲛⲑⲉ ⲡⲱⲧ ⲛⲥⲁⲛⲁⲙⲡⲉⲛⲧⲁϥϭⲛ 20 ϫⲁϫⲉ ⲛⲧⲁⲧⲁ

ϩⲁϩ ⲛϣⲱⲗ ϩⲟⲟⲩ ⲁⲩⲱ ⲛ

ⲁⲩⲱ ⲙⲁⲣⲉⲡ ⲛⲁⲕⲧⲟⲓ ⲙⲡⲟⲩϣⲁϫⲉ ⲙⲡⲛⲟⲩ ⲱϫⲉⲛ-ⲧⲉ ϩⲗⲟϭ ϩⲛⲧⲉⲕ ⲇⲁⲩⲉⲓⲇ ⲙⲉⲛ ⲥⲱ

ⲧⲁⲡⲣⲟ ⲛⲑⲉ ⲛ 25 ⲙⲁⲧⲓⲕⲟⲥ ⲉϥ

ⲇⲁⲩⲉⲓⲇ ϫⲉ ⲁ ⲙⲓϣⲉ ⲟⲩⲃⲉ ⲛ

ⲛⲉⲕϣⲁϫⲉ ϩ ϫⲓϫⲉⲉⲩⲉ ⲉⲧⲟⲩ

ⲗⲟϭ ϩⲛⲧⲁϣⲟⲩ ⲟⲛϩ ⲉⲃⲟⲗ ⲉϥⲱⲃⲉ ⲉϩⲟⲩⲉ ⲑⲁⲣⲉⲓ ⲙⲡⲛⲟⲩ

ⲉⲟⲩⲉⲃⲓⲱ ϩⲛ 30 ⲧⲉ ⲉϥⲙⲓϣⲉ ⲉ

ⲣⲱⲓ- ϫⲱϥ ⲉⲧⲃⲉ ⲧⲉϥ

ⲇⲁⲩⲉⲓⲇ ⲅⲁⲣ ⲉϥ ⲡⲣⲟϩⲁⲓⲣⲉⲥⲓⲥ

ϣⲟⲟⲡ ⲙⲡⲣⲟ ⲉⲧⲉ ⲟⲩⲉⲛⲧⲁϥⲥ

ⲥⲱⲡⲟⲛ ⲛⲙ

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ⲉϩⲟⲩⲛ ⲉⲣⲟϥ- ⲧⲏⲣⲥ ⲙⲡϫⲁϫⲉⲛⲧⲟⲕ ϭⲉ ϩⲱ ⲛⲧⲉⲧⲉⲙⲗⲁⲁⲩ

ⲱⲕ ⲱ ⲡⲁ ϫⲓ ⲧⲏⲩⲧⲛ ⲛ

ϣⲏⲣⲉ ⲁⲣⲓϫⲁⲣ ϭⲟⲛⲥ -ϩⲏⲧ ⲛⲅⲱϣ 5 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ ⲟⲥ ϫⲉ ⲛⲧⲁϥϯ

ⲡⲱⲧ ⲛⲥⲁⲛⲁ ϭⲟⲙ ⲛⲛⲁⲡⲟⲥϫⲁϫⲉ ⲧⲁⲧⲁϩⲟ ⲧⲟⲗⲟⲥ ⲙⲙⲁⲧⲉ-ⲟⲩ ⲉⲧⲉ ⲙⲙⲉⲉⲩⲉ ⲡⲥⲱⲧⲏⲣ ⲱϣ

ⲛⲉⲉⲑⲟⲟⲩ ⲉⲧϯ 10 ⲉⲃⲟⲗ ϫⲉ ⲡⲉϯϫⲱ

ⲛⲙⲙⲁⲕ ⲁⲩⲱ ⲙⲙⲟϥ ⲛⲏⲧⲛ

ⲛⲛⲁⲕⲧⲟⲓ ⲙ ϯϫⲱ ⲙⲙⲟϥ ⲛⲟⲩ

ⲡⲟⲩⲱϫⲉⲛ ⲟⲛ ⲛⲓⲙ ϫⲉ ⲣⲟ

ϯⲛⲁⲗⲟϫϩⲟⲩ ⲛⲥⲉ ⲉⲓⲥ-ⲧⲙⲉϣϭⲙϭⲟⲙ 15 ⲏ ⲛⲅϫⲓ ⲛⲁⲕ ⲛⲧ

ⲉⲁϩⲉⲣⲁⲧⲟⲩ ⲥⲉ ⲙⲛⲧϫⲱⲱⲣⲉ

ⲛⲁϩⲉ ϩⲁⲣⲁⲧⲟⲩ ⲛ ⲓⲏⲥⲟⲩ ⲡϣⲏ

ⲛⲛⲁⲟⲩⲉⲣⲏⲧⲉ- ⲣⲉ ⲛⲛⲁⲩⲏ ⲡϫⲉ ⲁⲕⲙⲟⲣⲧ ⲛⲟⲩ ϫⲱⲱⲣⲉ ϩⲙⲡϭⲟⲙ ⲉⲡⲡⲟⲗⲉ 20 ⲡⲟⲗⲉⲙⲟⲥ ⲉϥ

ⲙⲟⲥ ⲉⲃⲟⲗ ϫⲉ ⲡ ⲥⲉⲣⲉⲙⲗⲁϩ ⲉⲃⲟⲗ

ⲛⲟⲩⲧⲉ ⲡⲉⲧϯ ⲙⲛⲡⲁⲙⲁⲗⲏⲕϭⲟⲙ ⲉⲡⲣⲱⲙⲉ ⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗⲉⲧⲟⲩⲏϩ ⲛⲥⲱϥ ϫⲉ ϩⲛⲧⲉⲩⲛⲟⲩ

ⲉϥⲙⲓϣⲉ ⲙⲛ 25 ⲛⲧⲁϥϫⲣⲟ ⲉⲡⲁ

ⲛⲉⲧⲙⲓϣⲉ ⲛⲙ ⲙⲁⲗⲏⲕ ϩⲓⲧⲙ

ⲙⲁϥ- ⲡⲡⲱⲣϣ ⲉⲃⲟⲗ

ⲁϥϫⲟⲟⲥ ⲅⲁⲣ ⲛⲛⲉ ⲛⲉⲛϭⲓϫ ⲙⲙⲱⲧⲟⲩⲏϩ ⲛⲥⲱϥ ⲩⲥⲏⲥ-ϫⲉ ⲁⲓϯ ⲧⲉⲝⲟⲩ 30 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲥⲓⲁ ⲛⲏⲧⲛ ⲉ ⲟⲟⲥ ϫⲉ ⲓⲏⲥⲟⲩ

ϩⲱⲙ ⲉϫⲛⲛϩⲟϥ ⲟⲩⲡⲣⲟⲫⲏ

ⲙⲛⲛⲟⲩⲟⲟϩⲉ ⲧⲏⲥ ⲡⲉ-ⲁⲩⲱ ⲉϫⲛⲧϭⲟⲙ ⲁⲗⲗⲁ ϯⲥⲱⲧⲙ

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ⲓⲁ

ⲉⲧⲉⲅⲣⲁⲫⲏ ⲉ ϭⲱⲃ ⲁⲗⲗⲁ ⲛϭⲟⲙⲥⲱϣ ⲉⲃⲟⲗ ϫⲉ ⲛ ϩⲓⲁⲅⲁⲡⲏ-ⲧⲁⲩⲕⲉⲧⲧⲏⲩ ⲙⲡⲣⲧⲣⲉⲛϭⲉⲛ

ⲧⲛ ⲉϩⲣⲁⲓ ⲉϫⲛⲧ ⲧⲥ ⲡⲁϣⲏⲣⲉ ⲉⲩ

ⲥⲛⲧⲉ ⲛⲛⲁⲡⲟⲥ 5 ⲧⲥⲁⲃⲟ ⲙⲙⲟⲕ ⲉ

ⲧⲱⲗⲟⲥ ⲙⲛⲛⲉⲡ ⲙⲓϣⲉ ⲉⲕⲙⲟⲩⲣⲣⲟⲫⲏⲧⲏⲥ- ⲙⲡⲇⲓⲁⲃⲟⲗⲟⲥ

ⲛⲧⲟⲕ ϩⲱⲱⲕ ⲉⲛⲉⲕⲟⲩⲉⲣⲏⲧⲉ

ⲡⲁϣⲏⲣⲉ ϩⲓⲧⲙ ⲙⲁⲩⲁⲁⲕ ⲉⲕⲡⲡⲱⲣϣ ⲉⲃⲟⲗ 10 ⲧⲱⲃϩ ϫltⲉgt ⲙⲡⲉⲣⲛⲛⲉⲕϭⲓϫ ⲉⲕⲉ ϫⲓⲧⲛ ⲉϩⲟⲩⲛ ⲉ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ ⲡⲓⲣⲁⲥⲙⲟⲥ ⲉⲕⲙⲁⲕ- ⲙⲟⲩⲣⲉ ⲉⲙⲡⲓ

ⲉⲕϣⲁⲛⲣϩⲟⲧⲉ ⲣⲁⲥⲙⲟⲥ ⲉⲣⲟⲕ

ϩⲏⲧϥ ⲙⲡⲛⲟⲩ 15 ⲙⲁⲩⲁⲁⲕ-ⲧⲉ ⲉⲕⲉⲉⲓ ⲉⲃⲟⲗ ⲟⲩⲛ ϩⲛϩⲃⲏⲩⲉⲉⲙⲓϣⲉ ⲙⲛⲛⲉⲕ ⲅⲁⲣ ⲉⲣⲉⲡⲣⲱⲙⲉ

ϫⲁϫⲉ ϩⲛⲟⲩϩⲓⲏ ϯ ⲙⲙⲟϥ ⲉⲣⲟⲟⲩⲉⲩⲉϭⲱⲧⲡ ϩⲁ ⲉϥⲙⲟⲩⲣ ⲙⲡⲇⲓⲁ

ⲧⲉⲕϩⲏ ⲛⲥⲁϣϥ 20 ⲃⲟⲗⲟⲥ ⲉⲣⲟϥ ⲙⲁⲩ

ⲛϩⲓⲏ- ⲁⲁϥ-ⲛⲉⲕϫⲁϫⲉ ⲉⲧϯ ⲟⲩⲥⲁ ⲛⲕⲟⲧⲥ ⲅⲁⲣ

ⲛⲙⲙⲁⲕ ⲛⲉ ⲙ ⲡⲉ ⲡⲇⲓⲁⲃⲟⲗⲟⲥⲙⲉⲉⲩⲉ ⲉⲧϯ ⲛⲙ ϣⲁϥⲉⲛ ϩⲉⲛϩ

ⲙⲁⲕ- 25 ⲃⲏⲩⲉ ⲅⲁⲣ ⲛⲁⲅⲁⲁⲓϯ ϭⲉ ⲛⲁⲕ ⲡⲁ ⲡⲏ ⲙⲡⲣⲱⲙⲉ

ϣⲏⲣⲉ ⲛⲟⲩϭⲟⲙ ϣⲁⲛⲧⲉϥⲉⲛⲧϥ

ⲉⲃⲟⲗ ϩⲓⲧⲙⲡ ⲉⲧϭⲟⲣϭⲥ ϩⲉⲛⲛⲟⲩⲧⲉ ⲧⲁⲣⲉⲕ ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ 30 ϣⲛϩⲧⲏϥ ⲛⲙⲁⲕ ⲧⲏⲣⲟⲩ- ⲛⲟⲩϫ ⲛϥⲧⲉϩⲛⲧⲁⲡⲛⲟⲩⲧⲉ ⲅⲁⲣ ⲡⲉⲕⲟⲩⲱϣ

ϯ ⲛⲁⲛ ⲁⲛ ⲛⲟⲩ ⲙⲛⲧⲁⲅⲁⲡⲏⲡⲛⲁ ⲙ ⲙⲛⲧ

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ⲓⲃ

ⲛϥⲧⲱϩ ⲙ ⲉⲓⲧⲁ ⲉⲕϩⲙⲟⲟⲥ

ⲡⲉⲧⲥⲁϣⲉ ⲙⲛ ϩⲛⲧⲙⲏⲧⲉ ⲛ

ⲡⲉⲧϩⲟⲗϭ - ϩⲛⲣⲱⲙⲉ ϥⲓⲧⲱⲃϩ ϭⲉ ⲙⲡ ⲡⲉⲕⲣⲟⲟⲩϣ

ⲛⲟⲩⲧⲉ ⲡⲁϣⲏ 5 ⲙⲁⲩⲁⲁⲕ ⲉⲕⲣⲉ ϫⲛⲛⲉⲕⲉⲓ ϣⲁⲛⲛⲁⲩ ⲉϩⲱⲃ

ⲉⲛⲉϥϩⲁϭⲉ- ⲛⲓⲙ ⲙⲟϣⲧⲕⲉⲩⲉⲣϩⲁⲗ ⲅⲁⲣ ⲙⲡ ϫⲉ ⲉⲛⲉⲁⲕⲉⲛ

ⲣⲉϥϣⲙϣⲉ ⲡϫⲏ ⲉⲃⲟⲗ ϩⲙ

ⲛⲟⲩⲧⲉ ϩⲛϩⲉⲛ 10 ⲡⲉⲕⲃⲁⲗ-ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ ⲁⲩⲱ ⲙⲡⲣϫⲓ ⲗⲁ

ⲛⲟⲩⲧⲉ- ⲁⲩ ⲛϣⲁϫⲉ ⲛⲧⲉ

ⲛⲑⲉ ⲛⲁⲇⲁⲙ ⲗⲁⲁⲩ ⲉϩⲟⲩⲛ ⲉ

ⲛⲧⲁⲩⲉⲣ ⲣⲱⲙⲉ ⲉⲙϩⲁⲗ ⲙⲙⲟϥ ϩⲛ 15 ⲡⲉⲛⲉⲕⲃⲁⲗ ⲛⲁⲩ

ⲟⲩⲥⲙⲏ ⲙ ⲙⲛⲧ ⲉⲣⲟϥ ⲛⲧⲉⲛⲉⲕⲛⲟⲩⲧⲉ ⲁϥ ⲙⲁⲁϫⲉ ⲥⲟⲧⲙⲟⲩⲧⲉϩ ⲡⲉⲧϩⲟⲗϭ ⲛⲅϥⲓ ⲙⲡⲉϥⲛⲟ

ⲙⲛⲡⲉⲧⲥⲁϣⲉ- ⲃⲉ ⲛⲅⲧⲁⲗⲟϥ ⲉ

ⲣⲟⲉⲓⲥ ϭⲉ ϩⲱⲱⲕ 20 ϫⲱⲕ-ⲉⲧⲉⲙϯϩⲓⲛⲏⲃ ⲉⲧⲃⲉ ⲡϣⲁϫⲉ

ⲛⲛⲉⲕⲃⲁⲗ ⲣⲉⲕ ⲉⲧⲥⲏϩ ϫⲉ ⲉⲧⲉ

ⲣⲓⲕⲉ ⲛⲛⲉⲕⲃⲟⲩ ⲧⲛⲟ ⲛϩⲏⲏⲃⲉ

ϩⲉ ϫⲉ ⲉⲕⲉⲉⲣ ⲉϫⲛⲛⲉⲛⲟⲃⲉ ⲛ

ⲃⲟⲗ ⲛⲑⲉ ⲛⲟⲩ 25 ⲛⲉⲧϩⲓⲧⲟⲩⲱ

ϭⲁϩⲥⲉ ⲉⲃⲟⲗ ϩⲛⲟⲩ ⲧⲉⲛ ⲉⲧⲉⲧⲛϩⲁϭⲉ ⲁⲩⲱ ⲛ ⲱⲡ ⲙⲡⲉⲩϣⲱ

ⲑⲉ ⲛⲟⲩϩⲁⲗⲏⲧ ⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛⲉⲃⲟⲗ ϩⲛⲟⲩⲡⲁϣ- ⲛⲉ ⲉⲕϣⲁⲛ

ϩⲉⲛϩⲁⲣⲉϩ ⲛⲓⲙ 30 ⲱⲡ ⲙⲡϣⲱⲱⲧ

ϩⲁⲣⲉϩ ⲉⲡⲉⲕ ⲙⲡⲉⲧϩⲓⲧⲟⲩϩⲏⲧ ϩⲛϩⲓⲟ ⲱⲕ ϫⲉ ⲛⲟⲩⲕ

ⲟⲩⲉ ⲅⲁⲣ ⲛⲱⲛϩ ⲛⲉ ⲙⲉⲕⲕⲣⲓⲛⲉⲛⲉ ⲉⲃⲟⲗ ϩⲛⲛⲁⲓ- ⲛⲗⲁⲁⲩ ⲙⲉⲕ

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Venice Marciana 192 fo 100r

ⲓⲅ

ϫⲓⲥⲉ ⲛϩⲏⲧ ⲉϫⲉⲛ ϩⲙⲡⲉⲕⲥⲙⲟⲧⲗⲁⲁⲩ ⲁⲗⲗⲁ ⲉⲣⲉⲡⲉⲕϩⲏⲧ

ϣⲁⲕϥⲓ ϩⲁϩⲱⲃ ⲟ ⲛⲑⲉ ⲛⲟⲩⲕⲱϩⲧ

ⲛⲓⲙ ⲉⲧⲃⲉ ⲧⲁ ⲉϩⲟⲩⲛ ⲉⲡⲛⲟ

ⲅⲁⲡⲏ ⲙⲡⲛⲟⲩ 5 ⲃⲉ-ⲧⲉ- ⲙⲡⲉⲣϣⲱⲡⲉ ⲉⲕ

ϣⲱⲡⲉ ⲛⲭⲣⲏⲥ ⲃⲏⲗ ⲉⲃⲟⲗ ϩⲙⲧⲟⲥ ⲡⲁϣⲏ ⲡⲉⲕϩⲏⲧ ϣⲱ

ⲣⲉ ϫⲉ ⲛⲉⲧⲟ ⲛ ⲡⲉ ⲛⲧⲟϥ ⲉⲕ

ⲭⲣⲏⲥⲧⲟⲥ ⲛⲉⲧ 10 ⲧⲟⲣϩ ϩⲛϩⲱⲃ

ⲛⲁⲟⲩⲱϩ ϩⲓϫⲙ ⲛⲓⲙ-ⲡⲕⲁϩ ⲁⲩⲱ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕϩⲏⲧ

ⲛⲃⲁⲗϩⲏⲧ ⲛⲉⲧ ⲉⲉⲣϫⲟⲉⲓⲥ ⲉⲣⲟⲕⲛⲁϣⲱϫⲡ ϩⲓ ⲁⲗⲗⲁ ⲁⲣⲓϫⲟⲉⲓⲥ

ϫⲱϥ- 15 ⲛⲧⲟϥ ⲉⲡⲉⲕ

ⲁⲩⲱ ϫⲉ ⲧⲁⲅⲁⲡⲏ ϩⲏⲧ-ϣⲁⲥⲉⲣⲭⲣⲏⲥ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛ

ⲧⲟⲥ ⲉϥϫⲱ ⲙ ⲥⲁⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲟⲥ ϫⲉ ⲉⲕϣⲁⲛ ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ 20 ϩⲏⲧ ⲟⲩⲁϩϥ ⲛ

ⲁⲣⲓⲭⲣⲏⲥⲧⲟⲥ ⲥⲱⲕ-ϩⲓⲃⲁⲗϩⲏⲧ ⲧⲁ ⲙⲡⲉⲣⲥⲱⲧⲙ ⲛⲥⲁⲣⲉⲕϩⲉ ⲉⲡⲉⲟⲟⲩ ⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲡⲛⲟⲩⲧⲉ- ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲙⲡⲉⲣϣⲱⲡⲉ ⲛⲑⲉ 25 ϩⲏⲧ ⲛⲧⲟϥ ⲥⲱ

ⲛⲛⲉⲓϣⲟⲛⲧⲉ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲧⲣⲏⲧ ϩⲓϫⲛⲛ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕ

ⲧⲟⲟⲩ ⲉⲧⲉ ⲡⲛⲟⲩ ϩⲏⲧ ⲉⲉⲣⲛⲟⲩⲧⲉ

ⲧⲉ ⲡⲉϣⲱⲡⲉ ⲛⲁⲕ ⲁⲗⲗⲁⲛⲧⲟϥ ⲛⲑⲉ ⲛⲟⲩ 30 ⲙⲁⲣⲉⲡⲉⲕϩⲏⲧ

ⲕⲁϣ ⲉϥⲣⲏⲧ ϩⲓ ⲛⲧⲟϥ ⲥⲱⲧⲙϫⲛⲟⲩⲙⲟⲟⲩ ⲉⲧⲉ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ-ⲡⲛⲟⲩⲛ ⲡⲉ ⲕⲟⲩⲱϣ ⲉⲥⲱⲧⲙ

ϣⲱⲡⲉ ⲉⲕⲙⲟⲧⲛ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ

ALIN SUCIU662

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Venice Marciana 192 fo 100v

ⲓⲇ ⲓⲁ

ⲡⲁϣⲏⲣⲉ ⲛⲅ ⲉⲡϫⲓⲛϫⲏ-ⲛⲁⲟⲩⲱϣ ⲁⲛ ⲁⲩⲱ ⲟⲛ ϫⲉ ⲁⲛltⲁgt

ⲉⲥⲱⲧⲙ ⲛⲥⲁ ⲁⲛⲟⲙⲓⲁ ϫⲓⲥⲉ

ⲛⲉⲕⲟⲩⲱϣ ⲉⲧⲁⲁⲡⲉ ⲁⲩϩⲛⲅⲥⲱⲧⲙ ⲛⲥⲁ 5 ⲣⲟϣ ⲉϫⲟⲓ ⲛ

ⲡⲛⲟⲩⲧⲉ- ⲑⲉ ⲛⲟⲩⲉⲧⲡⲱ

ⲡⲟⲩⲱϣ ⲙⲡⲛⲟⲩ ⲉⲥϩⲟⲣϣ -ⲧⲉ ⲡⲉ ϩⲁⲣⲉϩ ⲉ ⲧⲉⲛⲛⲁⲩ ⲅⲁⲣ ϫⲉ

ⲛⲉϥⲉⲛⲧⲟⲗⲏ ⲉⲣϣⲁⲛⲡⲣⲱ

ⲉⲕϣⲁⲛϩⲁⲣⲉϩ 10 ⲙⲉ ⲧⲟϭϥ ⲉⲡⲛⲟⲩ

ⲅⲁⲣ ⲉⲛⲉϥⲉⲛⲧⲟ ⲧⲉ ϣⲁϥⲗⲟ ⲉϥ

ⲗⲏ ⲕⲛⲁϣⲱ ϩⲟⲣϣ ⲛⲛⲟⲃⲉⲡⲉ ⲉⲟⲩⲉⲛϭⲟⲙ ϣⲁⲣⲉⲡϣⲁϫⲉ

ⲙⲙⲟⲕ ϩⲛⲛⲉⲕ ⲙⲡⲥⲱⲧⲏⲣ

ϩⲃⲏⲩⲉ ⲧⲏⲣⲟⲩ 15 ϫⲱⲕ ⲉⲃⲟⲗ ⲉ

ⲁⲩⲱ ⲡⲉⲕϩⲱⲃ ϫⲱϥ ϫⲉ ⲉⲧⲉ

ⲛⲁϣⲱⲡⲉ ⲛ ⲧⲛϣⲁⲛϭⲱ ϩⲙ

ⲥⲱⲧⲡ ϫⲉ ⲛⲉϥ ⲡⲁϣⲁϫⲉ ⲧⲉⲉⲛⲧⲟⲗⲏ ⲛⲥⲉ ⲧⲛⲛⲁⲥⲟⲩⲉⲛ ⲧ

ϩⲟⲣϣ ⲁⲛ- 20 ⲙⲉ ⲁⲩⲱ ⲧⲙⲉ

ⲉϥⲱϣ ⲉⲃⲟⲗ ⲟⲛ ⲛⲁⲉⲣⲧⲏⲩⲧⲛ

ϫⲉ ⲁⲙⲏⲓⲧⲛ ϣⲁ ⲛⲣⲙϩⲉ-ⲣⲟⲓeuroⲟⲩⲟⲛ ⲛⲓⲙ ⲉϥϫⲱ ⲙⲙⲟⲥ

ⲉⲧϩⲟⲥⲉ ⲁⲩⲱ ⲉ ϫⲉ ⲡⲛⲟⲩⲧⲉ ⲛⲁ

ⲧⲟⲧⲡ ⲁⲩⲱ 25 ⲉⲣⲧⲏⲩⲧⲛ ⲛⲁⲛⲟⲕ ϯⲛⲁϯ ⲉⲙ ⲣⲙϩⲉ ⲉⲛⲉⲧⲛ

ⲧⲟⲛ ⲛⲏⲧⲛ - ⲛⲟⲃⲉ ⲉⲃⲟⲗⲁⲩⲱ ⲟⲛ ϥⲱϣ ϫⲉ ⲡⲛⲟⲩⲧⲉ

ⲉⲃⲟⲗ ⲟⲩⲃⲉ ϩⲟⲓⲛⲉ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲡ

ⲉⲩϩⲟⲥⲉ ⲉⲡϫⲓⲛ 30 ⲣⲱⲙⲉ-ϫⲏ ⲛⲑⲉ ⲉⲧ ⲉⲃⲟⲗ ϫⲉ ϥⲥⲏϩ ϫⲉ

ⲥⲏϩ ϫⲉ ⲁϩⲣⲟⲟⲩ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲛⲛⲉⲧϩⲟⲥⲉ ⲥⲉϩⲟⲥⲉ ⲛⲉⲧⲟⲩⲧⲃⲃⲟ

663THE SERMO ASCETICUS

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Oxford Bodleian Library MS Copt F 157(P)r

TRANSLATION

[A] Unknown number of lines missing

7 [ ] and do not quarrel about anything10 [Do] not be hard [so that] you do not die before

your [time]54

11 [Do not] be O [my] son [ ]

Unknown number of lines missing21 [ ] [run immediately from] all [these things] [Do not] be

[ ] O my [son] but be [meek] for the [meek will] inheritthe earth55

Unknown number of lines missing23 [ ] and [the] Devil [will not have] power [over you] Be

[calm] and humble with all people

[A] BnF Copte 1321 fo 87r + BnF Copte 1332 frag 42Cv

c20 lines missing c20 lines missing[ ] [ ] [ⲁⲩⲱ ⲛϩⲟⲙⲟⲟⲩ][ⲕ]ⲁ ⲣⲡⲟⲥ ϥ [ⲛⲁⲧ] ⲥⲓⲟⲛ [ ⲧⲉⲛⲟⲩ]ⲃⲃⲟϥ- ⲁⲩⲱ [ⲛⲟⲩⲟⲉⲓϣ]ⲁ [ⲅ]ⲱⲛⲓⲍⲉ ϭ [ⲉ] ⲡⲁ ⲛⲓⲙ[ ϣⲁⲉⲛⲉϩ]ϣⲏⲣⲉ ⲧⲁⲣⲉⲕ ⲛⲉⲛ[ⲉϩ ϩⲁ]ϭⲱ ϩⲛⲛⲁⲡⲧⲃ ⲙⲏ [ⲛ-]ⲃⲟ ⲧⲏⲣⲟⲩ ⲉⲓⲧⲉ ϩⲛⲛⲉⲕⲃⲁⲗⲉⲓⲧⲉ ϩⲙⲡⲉⲕ

ϩⲏⲧ ⲧⲁⲣⲉⲕⲉⲓ[ⲉⲧ]ⲉ ⲕⲁⲣⲭⲏⲛⲑⲉ ⲛⲛⲉⲓⲕⲟⲩⲓ

ⲛϣⲏⲣⲉ ⲛⲧⲁmargin

54 Eccles 71755 Matt 55

ALIN SUCIU664

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24 Look at [your] teacher how [he] walked [in] humbleness[setting] for us [a model] so that [ ]56

[B] Unknown number of lines missing28 [Look at] Isaiah [crying] out and [saying] lsquo[Our] entire

righteousness is like [a] menstrual ragrsquo57 [before] you29 [And our] Lord [instructed] those [who followed] him lsquoIf

you [do] every[thing] that [has been] ordered [to you] [ ]58

Unknown number of lines missing29a Look at the tax collector my [son] whom God praised for

his humbleness31 Walk in poverty my [son] for [the] poverty [humbles] the

person59 Do not [ ] [ ] according to the [commandment] of[Christ] so that you [devote yourself to] God [and] God [ ] you

32 Devote yourself to [God] [ ] his sweetness and you will[know his] wish

One leaf missing[C] 38 [Sitting] in your cell be like a master-pilot who steers

his ship60 observing the wind from which side it comes to youwhether comes the good wind or comes the bad wind Be strongin the battle and cry out lsquoArise north wind and come southwind and blow in my garden so that my spices give scentrsquo61

39 Sitting in your cell my son do not be like a judge40 Do not weary of praying and you will be heard41 While you are in a labour look for rest42 My son give yourself to God with all your strength so that

he fights for you62 protects you gives you power and fights withthose who fight against you For you shall not be able to do any-thing apart from God but if the person supplicates God thenGod gives him power watches him fills him with wisdom andunderstanding and leads him with his counsel63

[B] BnF Copte 1321 fo 87v + BnF Copte 1332 frag 42Cr

[C] Venice Marciana 192 fo 99r (p 1)

56 1 Pet 22157 Isa 64558 Luke 171059 Prov 10460 Cf 4 Macc 7161 S of S 41662 Cf Exod 141463 Cf Ps 7224

665THE SERMO ASCETICUS

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43 Sitting in your cell do not be wandering forth Pay atten-tion [D] how you sit Do not become like a beast that hastens afterthe person but rather be the person who drives the beast Sittingin your cell have a guard to you Do not have the body in the cellwhile your heart is in Egypt but make your body a temple ofGod64 and strengthen your thoughts so that you obtain for your-self the stable thought

43a Sitting in your cell do not let your mind exalt with you orexalt yourself by the deliberation of your mind65 or praise your-self alone for God detests those who praise themselves alone66

but he looks upon the prayer of those who are humble67 Sittingin your cell do not have any fetters It is sufficient (to do) foreach day its works68 so that you remain calm Guard yourself notto commit sin Sitting in your cell persist in your prayers fastsand the fight of your heart so that you abide in the things that be-long to the purity of the heart for without peace and holiness [E]no one will see God69

44 Sitting in your cell if a brother brings reports against youdo not let your heart be concerned with them so that you remaincalm and your heart remains quiet for many are the thoughts ofthe cell

45 Sitting in the cell keep recitation in your mouth If youstop put a guard to you or else you are led astray so that you re-main in the pure things and the Holy Spirit befriends you Sittingin your cell seek after the blameless thought and the thought ofGod makes him a member of your household so that he over-comes all the thoughts that fight against you For the thought ofGod which is the reason is the king of the passions70

46 Sitting in your cell fight against yourself so that you obtainthe grace of the cell for the cell has grace

[D] Venice Marciana 192 fo 99v (p 2)[E] Naples National Library IB9 fo 52r (p 3)

64 Cf 1 Cor 31665 Sir 6266 1 Clement 30667 Ps 1011868 Cf Matt 63469 Cf Heb 121470 Cf 4 Macc 17 13 182 The idea that reason rules over passions is

based on 4 Macc 11 ff

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47 Sitting in your cell do not teach yourself to pine for a persondo not let a person wait for you and also do not wait for a person sothat you remain calm but because of the commandment of Godsupport those who come to you If a brother [F] spends a Sundaywith you support him because of the commandment of God If abrother comes to the monastery71 while you are in it support himuntil he finds a cell because of the commandment of God And doaccording to your capacity that which depends on you for you alsoif you go to a monastery you want to be helped For this is the com-mandment of God and these are the works of the cell my son

48 If you come out from the cell be careful72 so that you donot bring out the laden ship and empty it and you do not walk bythe sight of your eyes and the hearing of your ears Stay safe myson and let all the things that you see be profitable to you so thatyou return calm to your cell

49 Sitting in your cell my son have constantly the thought ofGod in your heart and his fear shall encircle you

50 For the fear of God drives out from the soul all sin corrup-tion and transgression

51 The one who has obtained the fear of God has obtained allgrace The one who has the fear of God has [G] treasuries filledwith all good things For the fear of God delivers the person fromsin and it is in the fear of God that everyone turns away from evil

52 Sitting in your cell keep the judgement before you and per-form the things of life Gird yourself about your loins with theteaching73 and you shall trample upon your bruised enemies

53 Do not be undisciplined my son but fear God and keep hiscommandments74

54 My son do not be the slave of your cowardice75 for humanglory Guard yourself against vainglory or else God shall scatteryour bones76

[F] Naples National Library IB9 fo 52v (p 4)[G] Naples National Library IB9 fo 53r (p 5)

71 Literally lsquomountainrsquo a word which designates a monastery or a monas-tic settlement

72 Literally lsquohold your heartrsquo73 Cf Eph 61474 Eccles 121375 Literally lsquoof his cowardicefearrsquo The Qasr el-Wizz fragment has lsquoof his

desire and his fearrsquo The Sahidic text is perhaps corrupted at this point theGreek reads μὴ γίνου δοῦλος τοῦ θελήματος σου ἕνεκα δόξης ἀνθρωπίνης

76 Cf Ps 526 Ezek 65

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55 Do your entire work for God77 for God is not unjust to re-ward you according to your work78

56 Cleanse your heart my son so that God listens to youimmediately

56a Present yourself approved to God79

57 Do not restrain yourself and strive day after day and do notbe negligent so that your time does not cease from you and youcurse the day you were born

58 I bid you my son [H] do not walk with a person fromwhom you will not profit so that you do not fall upon your faceDo not walk with an angry person80 Do not befriend a slandererDo not walk with a drunkard Do not befriend an irascible personDo not walk with a garrulous person so that you become meekfor the meek will inherit the earth81 Do not befriend a hasty per-son Do not walk with a person who is friend with a woman or achild nor be friends with a woman Do not walk with someoneyounger than you so that you are not confused and do notgo backwards

59 If you make a friend let him be a believer a personwhose work surpasses yours a God-loving person a personwho does not look at the things of this world for it is thethings of this world that separate the person from God Do notbe friends with a person on account of the things of this worldfor it is the things of this world that separate the personfrom God

60 Rather be friends with a God-loving pauper a humble pau-per a hospitable pauper a pauper girded with the fear of God apauper who carries the cross a pauper who gives heed to God andhas a guard on his mouth82

61 My son befriend [I] everyone who fears God and keeps hiscommandments83

[H] Naples National Library IB9 fo 53v (p 6)[I] Naples National Library IB9 fo 54r (p 7)

77 Cf Col 32378 Following the Qasr el-Wizz fragment codex MONBON has lsquoyour heartrsquo

Cf Heb 61079 2 Tim 21580 Cf Prov 222481 Matt 5582 Cf Ps 140383 Cf Eccles 1213

ALIN SUCIU668

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62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

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67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

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67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

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70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

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73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

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Page 26: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

Naples National Library IB9 fo 52v

ⲉⲣ ⲟⲩⲕⲩⲣⲓⲁⲕⲏ ⲡⲥⲱⲧⲙ ⲛⲛⲉⲕϩⲁϩⲧⲏⲕ ϥⲓ ⲙⲁⲁϫⲉ-ϩⲁⲣⲟϥ ⲉⲧⲃⲉ ⲧⲉⲛ ϣⲱⲡⲉ ⲉⲕⲧⲁⲛ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ϩⲏⲩ ⲡⲁϣⲏ

ⲧⲉ- 5 ⲣⲉ ⲉⲕϣⲁⲛ

ⲉⲣϣⲁⲛⲟⲩⲥⲟⲛ ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ

ⲉⲓ ⲉⲡⲧⲟⲟⲩ ⲉⲕ ⲙⲁⲣⲟⲩⲉⲣϩⲏⲩ

ϩⲓⲱⲱϥ ϥⲓ ϩⲁ ⲛⲁⲕ ⲧⲁⲣⲉⲕⲣⲟϥ ϣⲁⲛⲧⲉϥ ⲃⲱⲕ ⲉⲧⲉⲕⲣⲓ

ϭⲉⲛ ⲟⲩⲣⲓ ⲉⲧⲃⲉ 10 ⲉⲕⲙⲟⲧⲛ -ⲧⲉⲛⲧⲟⲗⲏ ⲙⲡ ⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ

ⲛⲟⲩⲧⲉ ⲁⲩⲱ ⲣⲓ ⲡⲁϣⲏⲣⲉⲡⲉⲧⲡⲏϩ ϣⲁ ⲕⲁ ⲡⲙⲉⲉⲩⲉ ⲙⲡⲣⲟⲕ ⲕⲁⲧⲁ ⲧⲉⲕ ⲛⲟⲩⲧⲉ ϩⲙⲡⲉⲕ

ϭⲟⲙ ⲁⲣⲓϥ ϫⲉ ⲛ 15 ϩⲏⲧ ⲛⲛⲁⲩ ⲛⲓⲙ

ⲧⲟⲕ ϩⲱⲱⲕ ⲉⲕ ⲛⲧⲉⲧⲉϥϩⲟⲧⲉϣⲁⲛⲃⲱⲕ ⲉⲩ ⲕⲱⲧⲉ ⲉⲣⲟⲕ-ⲧⲟⲟⲩ ⲕⲛⲁⲟⲩ ϫⲉ ϣⲁⲣⲉⲑⲟⲧⲉ

ⲱϣ ⲉⲧⲣⲉⲩϯ ⲧⲟ ⲙⲡⲛⲟⲩⲧⲉⲟⲧⲟⲩ ⲛⲙⲙⲁⲕ 20 ⲛⲟⲩϫⲉ ⲉⲃⲟⲗ ϩⲛ

ⲧⲉⲛⲧⲟⲗⲏ ⲅⲁⲣ ⲧⲉⲯⲩⲭⲏ ⲛⲛⲟ

ⲙⲡⲛⲟⲩⲧⲉ ⲧⲉ ⲃⲉ ⲛⲓⲙ ϩⲓⲧⲁⲧⲁⲓ ⲛⲁⲓeuroⲛⲉ ⲛⲉϩ ⲕⲟ ⲛⲓⲙ ϩⲓⲁⲛⲟⲃⲏⲩⲉ ⲛⲧⲣⲓ ⲡⲁ ⲙⲓⲁ ⲛⲓⲙ-ϣⲏⲣⲉ- 25 ⲡⲉⲛⲧⲁϥϫⲡⲟ

ⲉⲕⲛⲏⲩ ⲉⲃⲟⲗ ⲛⲁϥ ⲛⲑⲟⲧⲉ

ϩⲛⲧⲣⲓ ⲕⲁ ⲡⲉⲕ ⲙⲡⲛⲟⲩⲧⲉϩⲏⲧ ⲙⲙⲟⲕ ϫⲛ ⲁϥϫⲡⲟ ⲛⲁϥ ⲛⲛⲉⲕⲉⲛ ⲡϫⲟⲓ ⲭⲁⲣⲓⲥⲙⲁ ⲛⲓⲙ-ⲉⲃⲟⲗ ⲉϥⲟⲡⲧ ⲛⲅ 30 ⲡⲉⲧⲉⲟⲩⲉⲛⲧⲁ ϥϣⲟⲩⲟϥ ⲛⲅⲙⲟⲟ ⲙⲙⲁⲩ ⲛⲑⲟⲧⲉ

ϣⲉ ⲉⲧⲃⲉ ⲡⲛⲁⲩ ⲙⲡⲛⲟⲩⲧⲉ ⲟⲩⲛⲛⲛⲉⲕⲃⲁⲗ ⲙⲛ ⲧⲁϥ ⲙⲙⲁⲩ ⲛ

653THE SERMO ASCETICUS

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Naples National Library IB9 fo 53r

Col A 33ndash4 ⲛⲧⲉϥϩⲟⲧⲉ] ⲙⲡⲉϥⲟⲩⲱϣ ⲙⲛⲧⲉϥϩⲟⲧⲉ B (the Qasr el-Wizz fragment) k Col B 14 ⲡⲉⲕϩⲏⲧ] ⲡⲉⲕϩⲱⲃ B k

ⲉϩⲉⲛⲁϩⲱⲱⲣ ⲙ ⲙⲛⲧⲣⲱⲙⲉ-ⲉⲩⲙⲉϩ ⲛⲁⲅⲁ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉⲡⲉⲟⲑⲟⲛ ⲛⲓⲙ ϫⲉ ⲟⲩ ⲉⲧϣⲟⲩϣⲁⲣⲉⲑⲟⲧⲉ ⲙⲡ ⲉⲓⲧ ϫⲛⲛⲉⲡⲛⲟⲩⲧⲉ ⲧⲟⲩϫⲉ 5 ⲛⲟⲩⲧⲉ ϫⲉⲉⲣⲉⲡⲣⲱⲙⲉ ⲉⲡ ⲛⲉⲕⲕⲉⲉⲥ ⲉⲃⲟⲗⲛⲟⲃⲉ- ⲡⲉⲕϩⲱⲃ ⲧⲏⲣϥⲁⲩⲱ ϩⲛⲑⲟⲧⲉ ⲁⲣⲓϥ ⲉⲧⲃⲉ ⲡⲙⲡⲛⲟⲩⲧⲉ ⲉⲣⲉ ⲛⲟⲩⲧⲉ-ⲟⲩⲟⲛ ⲛⲓⲙ ⲣⲓ 10 ⲛⲛⲟⲩⲁⲇⲓⲕⲟⲥ ⲅⲁⲣⲕⲉ ⲙⲙⲟⲟⲩ ⲉⲃⲟⲗ ⲁⲛ ⲡⲉ ⲡⲛⲟⲩⲧⲉⲉⲙⲡⲉⲑⲟⲟⲩ- ⲉⲧⲱⲱⲃⲉ ⲛⲁⲕⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ ⲕⲁⲧⲁ ⲡⲉⲕϩⲱⲃ-ⲣⲓ ⲕⲁ ⲧⲉⲕⲣⲓ ⲧⲃⲃⲉ ⲡⲉⲕϩⲏⲧⲥⲓⲥ ⲙⲡⲉⲕⲉⲙ 15 ⲡⲁϣⲏⲣⲉ ⲧⲁⲧⲟ ⲉⲃⲟⲗ ⲛⲅⲉⲣ ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱⲛⲉϩⲃⲏⲩⲉ ⲙ ⲧⲙ ⲉⲣⲟⲕ ϩⲛⲟⲩⲡⲱⲛϩ ⲙⲟⲣⲕ ϭⲉⲡⲏ-ⲛⲧⲉⲥⲃⲱ ⲉϫⲛ ⲧⲁϩⲟⲕ ⲉⲣⲁⲧⲕⲧⲉⲕϯⲡⲉ- 20 ⲛⲟⲩⲥⲱⲧⲡ ⲙⲡⲁⲩⲱ ⲉⲕⲉϩⲱⲙ ⲉ ⲛⲟⲩⲧⲉ-ϫⲛⲛⲉⲕϫⲓϫⲉ ⲙⲡⲉⲣⲕⲁⲧⲉⲭⲉϫⲉⲉⲩⲉ ⲉⲩⲟⲩ ⲙⲙⲟⲕ ⲙⲁⲩⲁⲱϣϥ - ⲁⲕ ⲛⲅϯ ⲛⲟⲩⲙⲡⲉⲣϣⲱⲡⲉ 25 ϩⲟⲟⲩ ⲛⲥⲁⲟⲩϩⲟⲛⲁⲧⲥⲃⲱ ⲡⲁ ⲟⲩ ⲛⲅϣⲱⲡⲉϣⲏⲣⲉ ⲁⲗⲗⲁ ⲛⲁⲙⲉⲗⲏⲥ ⲛⲧⲉⲁⲣⲓϩⲟⲧⲉ ϩⲏⲧϥ ⲡⲉⲕⲟⲩⲟⲉⲓϣⲙⲡⲛⲟⲩⲧⲉ ⲛⲅ ⲟⲩⲱ ⲛⲧⲟⲟⲧⲕ ϩⲁⲣⲉϩ ⲉⲛⲉϥⲉⲛ 30 ⲛⲅⲥⲟⲩⲉⲣ ⲡⲉϩⲟⲧⲟⲗⲏ- ⲟⲩ ⲛⲧⲁⲩϫⲡⲁϣⲏⲣⲉ ⲙⲡⲉⲣⲣ ⲡⲟⲕ-ϩⲙϩⲁⲗ ⲛⲧⲉϥ ϯϩⲱⲛ ⲉⲧⲟⲟⲧⲕϩⲟⲧⲉ ϩⲛⲟⲩⲉⲟⲟⲩ ⲡⲁϣⲏⲣⲉ ϫⲉ ⲙ

ALIN SUCIU654

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Naples National Library IB9 fo 53v

ⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲡⲓⲥⲧⲟⲥ ⲟⲩⲣⲱⲙⲉ ⲛⲅⲛⲁϯ ⲣⲱⲙⲉ ⲉⲣⲉⲡⲉϥ

ϩⲏⲩ ⲉⲣⲟϥ ⲁⲛ ϩⲱⲃ ϫⲟⲥⲉ ⲉ

ϫⲛⲛⲉⲕⲉⲓ ⲉ ⲡⲱⲕ ⲟⲩⲣⲱϫⲙⲡⲉⲕϩⲟ- 5 ⲙⲉ ⲙⲙⲁⲓⲛⲟⲩ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲧⲉ ⲟⲩⲣⲱⲙⲉ

ⲟⲩⲣⲉϥϭⲱⲛⲧ ⲛϥϭⲱϣⲧ ⲁⲛ ⲉ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲛⲁⲡⲉⲓⲙⲁ ϫⲉ

ⲣⲉϥⲕⲁⲧⲁⲗⲁ ⲛⲁⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲗⲉⲓ- 10 ⲡⲱⲣϫ ⲙⲡⲣⲱⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉ-ⲟⲩⲣⲉϥϯϩⲉ ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲣⲱⲙⲉ ⲉⲧⲃⲉ ⲛⲁ

ⲣⲉϥⲕⲱϩ ⲡⲉⲓⲙⲁ ϫⲉ ⲛⲁ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ 15 ⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲟⲩϩⲁϩ ⲛϣⲁϫⲉ ⲡⲱⲣϫ ⲙⲡⲣⲱⲧⲁⲣⲉⲕϣⲱⲡⲉ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉⲉⲕⲟ ⲛⲣⲙⲣⲁϣ ⲁⲣⲓϣⲃⲏⲣ ⲛⲧⲟϥ

ϫⲉ ⲛⲣⲙⲣⲁϣ ⲉⲩϩⲏⲕⲉ ⲙⲙⲁⲓⲛⲉⲧⲛⲁⲕⲗⲏⲣⲟ 20 ⲛⲟⲩⲧⲉ-ⲛⲟⲙⲉⲓ ⲙⲡⲕⲁϩ ⲟⲩϩⲏⲕⲉ ⲉϥⲑⲃ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲃⲓⲏⲩ-ϣⲧⲉⲣⲧⲓⲣ ⲟⲩϩⲏⲕⲉ ⲉⲙⲙⲁⲓ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ϣⲙⲙⲟ-ⲟⲩⲣⲱⲙⲉ ⲉϥⲟ ⲛ 25 ⲟⲩϩⲏⲕⲉ ⲉϥϩⲏⲕ

ϣⲃⲏⲣ ⲉⲩⲥϩⲓⲙⲉ ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ ϩⲛⲑⲟⲧⲉ ⲙⲡ

ⲟⲩⲇⲉ ⲙⲡⲉⲣⲕⲁ ⲛⲟⲩⲧⲉ-ⲙⲛⲧϣⲃⲏⲣ ⲛⲁⲕ ⲟⲩϩⲏⲕⲉ ⲉϥϥⲉⲓ

ⲙⲛⲟⲩⲥϩⲓⲙⲉ ⲥⲟⲥ -ⲙⲡⲉⲣⲙⲟⲟϣⲉ 30 ⲟⲩϩⲏⲕⲉ ⲉϥϭⲱϣⲧ

ⲙⲛⲟⲩⲕⲟⲩⲓ ⲉⲣⲟⲕ ⲉⲡⲛⲟⲩⲧⲉ ⲉⲟⲩⲛϫⲛⲛⲉⲕⲧⲁϩⲧ ⲟⲩϩⲁⲣⲉϩ ϩⲛⲧⲉϥ

ⲛⲅⲉⲓ ⲉⲡⲁϩⲟⲩ- ⲧⲁⲡⲣⲟ-ⲉⲕϣⲁⲛⲕⲁ ⲟⲩϣ ⲡⲁϣⲏⲣⲉ ⲁⲣⲓϣ

ⲃⲏⲣ ⲛⲁⲕ ⲕⲁⲁϥ 35 ⲃⲏⲣ ⲉⲣⲱⲙⲉ

Col A 26 ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ added later

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ⲛⲓⲙ ⲉϥⲉⲣϩⲟⲧⲉ ⲛⲁϥ ϫⲉ ⲛⲧⲟϥϩⲏⲧϥ ⲙⲡⲛⲟⲩ ⲡⲉⲧⲛⲁⲧⲁϫⲣⲉ

ⲧⲉ ⲁⲩⲱ ⲉϥϩⲁ ⲡⲉⲕϩⲏⲧ ⲛⲁϥ

ⲣⲉϩ ⲉⲛⲉϥⲉⲛ ⲛϥϫⲓ ϩⲗⲟϭⲧⲟⲗⲏ- 5 ⲛⲧⲉⲡⲉϥⲕⲱϩⲧ

ⲙⲡⲉⲣⲕⲁ ⲧⲉⲕ ϣⲱⲡⲉ ⲛϩⲏⲧⲕ ϩⲉⲗⲡⲓⲥ ϩⲛⲣⲱ ⲛϥⲣⲱⲕϩ ⲛⲛⲉⲕⲙⲉ ⲡⲁϣⲏⲣⲉ ⲉⲧ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ-ⲃⲉ ⲧⲙⲟⲧⲛⲉⲥ ⲙ ϭⲱϣⲧ ⲉⲡⲛⲟⲩ

ⲡⲉⲓⲙⲁ ⲧⲁⲣⲉⲕ 10 ⲧⲉ ⲡⲁϣⲏⲣⲉ ⲧⲁϭⲱ ⲉⲕⲟ ⲛⲣⲙϩⲉ- ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱ

ⲛⲉϫ ⲡⲉⲕⲣⲟⲟⲩϣ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲡϫⲟⲉⲓⲥ ⲧⲁ ⲥⲱⲧⲙ ⲛⲥⲁⲡⲛⲟⲩⲣⲉϥϥⲓ ⲣⲟⲟⲩϣ ⲧⲉ ⲡⲁϣⲏⲣⲉϩⲁⲣⲟⲕ- 15 ⲧⲁⲣⲉⲡⲛⲟⲩⲧⲉ

ⲕⲁ ⲧⲉⲕϩⲉⲗⲡⲓⲥ ⲥⲱⲧⲙ ⲉⲣⲟⲕ-ϩⲙⲡⲛⲟⲩⲧⲉ ⲡⲁ ⲡⲱⲧ ⲉϩⲟⲩⲛ ⲉⲣⲟϥϣⲏⲣⲉ ϫⲉ ⲛⲧⲟϥ ⲧⲁⲣⲉϥⲡⲱⲧ

ⲡⲉⲧⲛⲁⲙⲟⲟⲛⲉ ⲉϩⲟⲩⲛ ⲉⲣⲟⲕ ⲛϥⲙⲙⲟⲕ- 20 ⲧⲥⲁⲃⲟⲕ ⲉⲡⲉϥ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ ⲛⲟⲙⲟⲥ ⲛϥⲟⲩⲉⲉⲓⲥ ⲉⲣⲟⲕ ⲛⲉϩ ⲡⲉϥⲥⲟⲟⲩⲛ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁ ⲉⲣⲟⲕ ⲛϥϣⲱ

ⲥⲁⲛⲟⲩϣⲕ ⲡⲉ ⲛⲁⲕ ⲛϫⲁⲩ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲥⲕⲉ 25 ⲙⲟⲉⲓⲧ ⲥⲟⲩⲡⲁⲍⲉ ⲙⲙⲟⲕ ⲧⲉⲛ ⲡⲉⲕϩⲏⲧ ⲉ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲧⲁϫ ϩⲟⲩⲛ ⲉⲣⲟϥ ⲧⲁⲣⲉ ⲡⲉⲕϩⲏⲧ ⲣⲉϥⲙⲟⲟϣⲉ ⲛⲙ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁϫⲓ ⲙⲁⲕ ⲉϥⲥⲟⲩ

ⲙⲟⲉⲓⲧ ϩⲏⲧⲕ 30 ⲧⲱⲛ-ⲕⲁ ⲡⲛⲟⲩⲧⲉ ϣⲱⲡⲉ ⲉⲕⲁϣⲉ

ⲛⲁⲕ ⲛⲃⲟⲏ ⲉⲣⲟϥ ⲛⲧⲉⲩϣⲏ

ⲑⲟⲥ ⲡⲁϣⲏⲣⲉ ⲙⲛⲡⲉϩⲟⲟⲩ ϫⲉ ⲛⲛⲅϯ ⲕⲁⲣⲡⲟⲥ ⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ

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ⲉⲓⲥ ⲉⲣⲟⲕ- ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲥⲁⲛⲟⲩϣⲕ ϩⲙⲡ ϩⲟϫϩⲉϫ ⲧⲁ

ϫⲟⲉⲓⲥ ϫⲉ ⲛⲧⲟϥ ⲣⲉⲕϣⲱⲡⲉ

ⲡⲉⲧⲛⲁϯ ⲛⲁⲕ ϩⲙⲡⲉⲙⲧⲟⲛ-ⲛⲛⲁⲓⲧⲏⲙⲁ 5 ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲙⲡⲉⲕϩⲏⲧ- ϩⲓⲥⲉ ⲧⲁⲣⲉⲕ

ⲉⲕϣⲁⲛⲁⲓⲧⲉⲓ ϣⲱⲡⲉ ϩⲙⲛⲟⲩϩⲱⲃ ⲛⲧⲟ ⲡⲉⲙⲧⲟⲛ ⲁⲩⲱⲟⲧϥ ⲙⲡⲛⲟⲩ ⲛⲛⲉⲕⲙⲉⲥⲧⲉ

ⲧⲉ ⲙⲡⲉⲣⲉⲓ ⲉⲡⲁ 10 ⲟⲩϩⲱⲃ ⲉϥϩⲟ

ϩⲟⲩ ϫⲉϣⲁⲣⲉ ⲥⲉ ϫⲉ ϩⲓⲧⲉⲛ

ⲡⲛⲟⲩⲧⲉ ϫⲉⲛⲧ ϩⲁϩ ⲛϩⲓⲥⲉ ⲉⲣⲉ

ⲡⲣⲱⲙⲉ ⲉⲛⲁⲩ ⲡⲣⲱⲙⲉ ⲛⲁ

ϫⲉ ϥⲛⲁϩⲩⲡⲟ ⲛⲟⲩϩⲙ -ⲙⲓⲛⲉ ⲁⲗⲗⲁ 15 ⲡⲁϣⲏⲣⲉ ⲉⲓϯ ⲥ

ϩⲙⲡⲉⲕϩⲏⲧ ⲃⲱ ⲛⲁⲕ ϩⲛⲛⲉⲧⲏⲣϥ ⲁⲓⲧⲉⲓ ⲁⲩⲱ ϩⲓⲟⲟⲩⲉ ⲙⲡⲱ

ⲕⲛⲁϫⲓ- ⲛⲁϩ ⲉⲓⲧⲁⲗⲟⲡⲁϣⲏⲣⲉ ⲉⲕϩⲙⲟ ⲙⲙⲟⲕ ⲉϩⲣⲁⲓ

ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ 20 ⲉϫⲛⲛⲉϩⲓⲟⲟⲩⲉ

ⲕⲁ ⲧⲡⲩⲗⲏ ⲉⲧ ⲉⲧⲥⲟⲩⲧⲱⲛ-ϭⲏⲩ ⲙⲡⲉⲕⲉⲙ ⲙⲡⲉⲣⲙⲟⲟϣⲉ

ⲧⲟ ⲉⲃⲟⲗ- ϩⲛⲟⲩϭⲱⲱⲙⲉⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲙⲟⲟϣⲉ

ⲧⲉⲕⲣⲓ ⲕⲁ ⲧⲉⲛ 25 ⲛⲧⲟϥ ⲉⲕⲥⲟⲩ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ⲧⲱⲛ ϩⲛϩⲱⲃ

ⲧⲉ ⲛⲧⲟⲟⲧⲕ - ⲛⲓⲙ-ⲉϣⲱⲡⲉ ⲉⲕ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛϣⲁⲛⲟⲩⲱϣ ⲥⲁϭⲓⲛⲉⲣϩⲱⲃ

ⲡⲁϣⲏⲣⲉ ⲕⲛⲁ 30 ⲛⲓⲙ-ϫⲓ ⲥⲃⲱ ⲉⲕ ⲙⲡⲉⲣϣⲱϣ

ϣⲁⲛⲙⲉⲣⲉ ⲥⲱ ⲙⲛⲧⲏⲩ ⲛⲓⲙ-ⲧⲙ ⲕⲛⲁϫⲓ- ϣⲱⲡⲉ ⲛⲧⲟϥ

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ⲉⲕⲧⲁϫⲣⲏⲩ ⲙⲁⲓⲛⲟⲩⲧⲉ ⲧⲏ

ⲉϫⲛⲛⲉⲧⲥⲏϩ ⲣⲟⲩ-ⲁⲩⲱ ⲡⲛⲟⲙⲟⲥ ϫⲓ ϭⲉ ⲛⲁⲕ ⲛⲇⲁⲩ

ⲙⲡⲛⲟⲩⲧⲉ ⲕⲁ ⲉⲓⲇ ⲉϥⲱϣ

ⲁϥ ϩⲙⲡⲉⲕ 5 ⲉⲃⲟⲗ ⲉⲣⲉⲥⲁⲟⲩⲗ

ϩⲏⲧ ⲛⲛⲁⲩ ⲡⲏⲧ ⲛⲥⲱϥⲛⲓⲙ- ϫⲉ ⲁⲛⲅ ⲟⲩⲟⲩϩⲟⲣ

ⲥⲱⲧⲙ ⲇⲁⲇ ⲉϥⲙⲟⲟⲩⲧ ⲁⲩⲱⲉϥⲱϣ ⲉⲃⲟⲗ ⲁⲛⲅ ⲟⲩⲡⲏⲓ ⲛⲟⲩ

ⲉϥϫⲱ ⲙⲙⲟⲥ 10 ⲱⲧ-ϫⲉ ⲛⲥⲁⲃⲏⲗ ϫⲉ ⲛⲁⲓ ϭⲉ ⲧⲏⲣⲟⲩ ⲡⲁ

ⲡⲉⲕⲛⲟⲙⲟⲥϣⲟ ϣⲏⲣⲉ ⲁⲓϫⲟⲟⲩ

ⲟⲡ ⲛⲁⲓ ⲙⲙⲉⲗⲉ ⲉⲧⲃⲉ ⲡⲉⲑⲃⲃⲓⲟ-ⲧⲏ ⲛⲉⲓⲛⲁⲧⲁ ϫⲓ ⲇⲁⲩⲉⲓⲇ ⲛⲁⲕ

ⲕⲟ ⲡⲉ ϩⲙⲡⲁⲑⲃ 15 ⲟⲛ ⲛⲥⲙⲟⲧ ⲉⲣⲉ

ⲃⲓⲟ- ⲛⲉϥϫⲁϫⲉ ⲡⲏⲧ

ⲁⲩⲱ ⲟⲛ ϫⲉ ϯⲛⲁ ⲛⲥⲱϥ ⲉϥⲱϣ

ⲧⲉⲗⲏⲗ ⲉϫⲙ ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ

ⲡⲉⲕϣⲁϫⲉ ⲛⲑⲉ ⲡⲱⲧ ⲛⲥⲁⲛⲁⲙⲡⲉⲛⲧⲁϥϭⲛ 20 ϫⲁϫⲉ ⲛⲧⲁⲧⲁ

ϩⲁϩ ⲛϣⲱⲗ ϩⲟⲟⲩ ⲁⲩⲱ ⲛ

ⲁⲩⲱ ⲙⲁⲣⲉⲡ ⲛⲁⲕⲧⲟⲓ ⲙⲡⲟⲩϣⲁϫⲉ ⲙⲡⲛⲟⲩ ⲱϫⲉⲛ-ⲧⲉ ϩⲗⲟϭ ϩⲛⲧⲉⲕ ⲇⲁⲩⲉⲓⲇ ⲙⲉⲛ ⲥⲱ

ⲧⲁⲡⲣⲟ ⲛⲑⲉ ⲛ 25 ⲙⲁⲧⲓⲕⲟⲥ ⲉϥ

ⲇⲁⲩⲉⲓⲇ ϫⲉ ⲁ ⲙⲓϣⲉ ⲟⲩⲃⲉ ⲛ

ⲛⲉⲕϣⲁϫⲉ ϩ ϫⲓϫⲉⲉⲩⲉ ⲉⲧⲟⲩ

ⲗⲟϭ ϩⲛⲧⲁϣⲟⲩ ⲟⲛϩ ⲉⲃⲟⲗ ⲉϥⲱⲃⲉ ⲉϩⲟⲩⲉ ⲑⲁⲣⲉⲓ ⲙⲡⲛⲟⲩ

ⲉⲟⲩⲉⲃⲓⲱ ϩⲛ 30 ⲧⲉ ⲉϥⲙⲓϣⲉ ⲉ

ⲣⲱⲓ- ϫⲱϥ ⲉⲧⲃⲉ ⲧⲉϥ

ⲇⲁⲩⲉⲓⲇ ⲅⲁⲣ ⲉϥ ⲡⲣⲟϩⲁⲓⲣⲉⲥⲓⲥ

ϣⲟⲟⲡ ⲙⲡⲣⲟ ⲉⲧⲉ ⲟⲩⲉⲛⲧⲁϥⲥ

ⲥⲱⲡⲟⲛ ⲛⲙ

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ⲉϩⲟⲩⲛ ⲉⲣⲟϥ- ⲧⲏⲣⲥ ⲙⲡϫⲁϫⲉⲛⲧⲟⲕ ϭⲉ ϩⲱ ⲛⲧⲉⲧⲉⲙⲗⲁⲁⲩ

ⲱⲕ ⲱ ⲡⲁ ϫⲓ ⲧⲏⲩⲧⲛ ⲛ

ϣⲏⲣⲉ ⲁⲣⲓϫⲁⲣ ϭⲟⲛⲥ -ϩⲏⲧ ⲛⲅⲱϣ 5 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ ⲟⲥ ϫⲉ ⲛⲧⲁϥϯ

ⲡⲱⲧ ⲛⲥⲁⲛⲁ ϭⲟⲙ ⲛⲛⲁⲡⲟⲥϫⲁϫⲉ ⲧⲁⲧⲁϩⲟ ⲧⲟⲗⲟⲥ ⲙⲙⲁⲧⲉ-ⲟⲩ ⲉⲧⲉ ⲙⲙⲉⲉⲩⲉ ⲡⲥⲱⲧⲏⲣ ⲱϣ

ⲛⲉⲉⲑⲟⲟⲩ ⲉⲧϯ 10 ⲉⲃⲟⲗ ϫⲉ ⲡⲉϯϫⲱ

ⲛⲙⲙⲁⲕ ⲁⲩⲱ ⲙⲙⲟϥ ⲛⲏⲧⲛ

ⲛⲛⲁⲕⲧⲟⲓ ⲙ ϯϫⲱ ⲙⲙⲟϥ ⲛⲟⲩ

ⲡⲟⲩⲱϫⲉⲛ ⲟⲛ ⲛⲓⲙ ϫⲉ ⲣⲟ

ϯⲛⲁⲗⲟϫϩⲟⲩ ⲛⲥⲉ ⲉⲓⲥ-ⲧⲙⲉϣϭⲙϭⲟⲙ 15 ⲏ ⲛⲅϫⲓ ⲛⲁⲕ ⲛⲧ

ⲉⲁϩⲉⲣⲁⲧⲟⲩ ⲥⲉ ⲙⲛⲧϫⲱⲱⲣⲉ

ⲛⲁϩⲉ ϩⲁⲣⲁⲧⲟⲩ ⲛ ⲓⲏⲥⲟⲩ ⲡϣⲏ

ⲛⲛⲁⲟⲩⲉⲣⲏⲧⲉ- ⲣⲉ ⲛⲛⲁⲩⲏ ⲡϫⲉ ⲁⲕⲙⲟⲣⲧ ⲛⲟⲩ ϫⲱⲱⲣⲉ ϩⲙⲡϭⲟⲙ ⲉⲡⲡⲟⲗⲉ 20 ⲡⲟⲗⲉⲙⲟⲥ ⲉϥ

ⲙⲟⲥ ⲉⲃⲟⲗ ϫⲉ ⲡ ⲥⲉⲣⲉⲙⲗⲁϩ ⲉⲃⲟⲗ

ⲛⲟⲩⲧⲉ ⲡⲉⲧϯ ⲙⲛⲡⲁⲙⲁⲗⲏⲕϭⲟⲙ ⲉⲡⲣⲱⲙⲉ ⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗⲉⲧⲟⲩⲏϩ ⲛⲥⲱϥ ϫⲉ ϩⲛⲧⲉⲩⲛⲟⲩ

ⲉϥⲙⲓϣⲉ ⲙⲛ 25 ⲛⲧⲁϥϫⲣⲟ ⲉⲡⲁ

ⲛⲉⲧⲙⲓϣⲉ ⲛⲙ ⲙⲁⲗⲏⲕ ϩⲓⲧⲙ

ⲙⲁϥ- ⲡⲡⲱⲣϣ ⲉⲃⲟⲗ

ⲁϥϫⲟⲟⲥ ⲅⲁⲣ ⲛⲛⲉ ⲛⲉⲛϭⲓϫ ⲙⲙⲱⲧⲟⲩⲏϩ ⲛⲥⲱϥ ⲩⲥⲏⲥ-ϫⲉ ⲁⲓϯ ⲧⲉⲝⲟⲩ 30 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲥⲓⲁ ⲛⲏⲧⲛ ⲉ ⲟⲟⲥ ϫⲉ ⲓⲏⲥⲟⲩ

ϩⲱⲙ ⲉϫⲛⲛϩⲟϥ ⲟⲩⲡⲣⲟⲫⲏ

ⲙⲛⲛⲟⲩⲟⲟϩⲉ ⲧⲏⲥ ⲡⲉ-ⲁⲩⲱ ⲉϫⲛⲧϭⲟⲙ ⲁⲗⲗⲁ ϯⲥⲱⲧⲙ

659THE SERMO ASCETICUS

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ⲓⲁ

ⲉⲧⲉⲅⲣⲁⲫⲏ ⲉ ϭⲱⲃ ⲁⲗⲗⲁ ⲛϭⲟⲙⲥⲱϣ ⲉⲃⲟⲗ ϫⲉ ⲛ ϩⲓⲁⲅⲁⲡⲏ-ⲧⲁⲩⲕⲉⲧⲧⲏⲩ ⲙⲡⲣⲧⲣⲉⲛϭⲉⲛ

ⲧⲛ ⲉϩⲣⲁⲓ ⲉϫⲛⲧ ⲧⲥ ⲡⲁϣⲏⲣⲉ ⲉⲩ

ⲥⲛⲧⲉ ⲛⲛⲁⲡⲟⲥ 5 ⲧⲥⲁⲃⲟ ⲙⲙⲟⲕ ⲉ

ⲧⲱⲗⲟⲥ ⲙⲛⲛⲉⲡ ⲙⲓϣⲉ ⲉⲕⲙⲟⲩⲣⲣⲟⲫⲏⲧⲏⲥ- ⲙⲡⲇⲓⲁⲃⲟⲗⲟⲥ

ⲛⲧⲟⲕ ϩⲱⲱⲕ ⲉⲛⲉⲕⲟⲩⲉⲣⲏⲧⲉ

ⲡⲁϣⲏⲣⲉ ϩⲓⲧⲙ ⲙⲁⲩⲁⲁⲕ ⲉⲕⲡⲡⲱⲣϣ ⲉⲃⲟⲗ 10 ⲧⲱⲃϩ ϫltⲉgt ⲙⲡⲉⲣⲛⲛⲉⲕϭⲓϫ ⲉⲕⲉ ϫⲓⲧⲛ ⲉϩⲟⲩⲛ ⲉ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ ⲡⲓⲣⲁⲥⲙⲟⲥ ⲉⲕⲙⲁⲕ- ⲙⲟⲩⲣⲉ ⲉⲙⲡⲓ

ⲉⲕϣⲁⲛⲣϩⲟⲧⲉ ⲣⲁⲥⲙⲟⲥ ⲉⲣⲟⲕ

ϩⲏⲧϥ ⲙⲡⲛⲟⲩ 15 ⲙⲁⲩⲁⲁⲕ-ⲧⲉ ⲉⲕⲉⲉⲓ ⲉⲃⲟⲗ ⲟⲩⲛ ϩⲛϩⲃⲏⲩⲉⲉⲙⲓϣⲉ ⲙⲛⲛⲉⲕ ⲅⲁⲣ ⲉⲣⲉⲡⲣⲱⲙⲉ

ϫⲁϫⲉ ϩⲛⲟⲩϩⲓⲏ ϯ ⲙⲙⲟϥ ⲉⲣⲟⲟⲩⲉⲩⲉϭⲱⲧⲡ ϩⲁ ⲉϥⲙⲟⲩⲣ ⲙⲡⲇⲓⲁ

ⲧⲉⲕϩⲏ ⲛⲥⲁϣϥ 20 ⲃⲟⲗⲟⲥ ⲉⲣⲟϥ ⲙⲁⲩ

ⲛϩⲓⲏ- ⲁⲁϥ-ⲛⲉⲕϫⲁϫⲉ ⲉⲧϯ ⲟⲩⲥⲁ ⲛⲕⲟⲧⲥ ⲅⲁⲣ

ⲛⲙⲙⲁⲕ ⲛⲉ ⲙ ⲡⲉ ⲡⲇⲓⲁⲃⲟⲗⲟⲥⲙⲉⲉⲩⲉ ⲉⲧϯ ⲛⲙ ϣⲁϥⲉⲛ ϩⲉⲛϩ

ⲙⲁⲕ- 25 ⲃⲏⲩⲉ ⲅⲁⲣ ⲛⲁⲅⲁⲁⲓϯ ϭⲉ ⲛⲁⲕ ⲡⲁ ⲡⲏ ⲙⲡⲣⲱⲙⲉ

ϣⲏⲣⲉ ⲛⲟⲩϭⲟⲙ ϣⲁⲛⲧⲉϥⲉⲛⲧϥ

ⲉⲃⲟⲗ ϩⲓⲧⲙⲡ ⲉⲧϭⲟⲣϭⲥ ϩⲉⲛⲛⲟⲩⲧⲉ ⲧⲁⲣⲉⲕ ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ 30 ϣⲛϩⲧⲏϥ ⲛⲙⲁⲕ ⲧⲏⲣⲟⲩ- ⲛⲟⲩϫ ⲛϥⲧⲉϩⲛⲧⲁⲡⲛⲟⲩⲧⲉ ⲅⲁⲣ ⲡⲉⲕⲟⲩⲱϣ

ϯ ⲛⲁⲛ ⲁⲛ ⲛⲟⲩ ⲙⲛⲧⲁⲅⲁⲡⲏⲡⲛⲁ ⲙ ⲙⲛⲧ

ALIN SUCIU660

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ⲓⲃ

ⲛϥⲧⲱϩ ⲙ ⲉⲓⲧⲁ ⲉⲕϩⲙⲟⲟⲥ

ⲡⲉⲧⲥⲁϣⲉ ⲙⲛ ϩⲛⲧⲙⲏⲧⲉ ⲛ

ⲡⲉⲧϩⲟⲗϭ - ϩⲛⲣⲱⲙⲉ ϥⲓⲧⲱⲃϩ ϭⲉ ⲙⲡ ⲡⲉⲕⲣⲟⲟⲩϣ

ⲛⲟⲩⲧⲉ ⲡⲁϣⲏ 5 ⲙⲁⲩⲁⲁⲕ ⲉⲕⲣⲉ ϫⲛⲛⲉⲕⲉⲓ ϣⲁⲛⲛⲁⲩ ⲉϩⲱⲃ

ⲉⲛⲉϥϩⲁϭⲉ- ⲛⲓⲙ ⲙⲟϣⲧⲕⲉⲩⲉⲣϩⲁⲗ ⲅⲁⲣ ⲙⲡ ϫⲉ ⲉⲛⲉⲁⲕⲉⲛ

ⲣⲉϥϣⲙϣⲉ ⲡϫⲏ ⲉⲃⲟⲗ ϩⲙ

ⲛⲟⲩⲧⲉ ϩⲛϩⲉⲛ 10 ⲡⲉⲕⲃⲁⲗ-ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ ⲁⲩⲱ ⲙⲡⲣϫⲓ ⲗⲁ

ⲛⲟⲩⲧⲉ- ⲁⲩ ⲛϣⲁϫⲉ ⲛⲧⲉ

ⲛⲑⲉ ⲛⲁⲇⲁⲙ ⲗⲁⲁⲩ ⲉϩⲟⲩⲛ ⲉ

ⲛⲧⲁⲩⲉⲣ ⲣⲱⲙⲉ ⲉⲙϩⲁⲗ ⲙⲙⲟϥ ϩⲛ 15 ⲡⲉⲛⲉⲕⲃⲁⲗ ⲛⲁⲩ

ⲟⲩⲥⲙⲏ ⲙ ⲙⲛⲧ ⲉⲣⲟϥ ⲛⲧⲉⲛⲉⲕⲛⲟⲩⲧⲉ ⲁϥ ⲙⲁⲁϫⲉ ⲥⲟⲧⲙⲟⲩⲧⲉϩ ⲡⲉⲧϩⲟⲗϭ ⲛⲅϥⲓ ⲙⲡⲉϥⲛⲟ

ⲙⲛⲡⲉⲧⲥⲁϣⲉ- ⲃⲉ ⲛⲅⲧⲁⲗⲟϥ ⲉ

ⲣⲟⲉⲓⲥ ϭⲉ ϩⲱⲱⲕ 20 ϫⲱⲕ-ⲉⲧⲉⲙϯϩⲓⲛⲏⲃ ⲉⲧⲃⲉ ⲡϣⲁϫⲉ

ⲛⲛⲉⲕⲃⲁⲗ ⲣⲉⲕ ⲉⲧⲥⲏϩ ϫⲉ ⲉⲧⲉ

ⲣⲓⲕⲉ ⲛⲛⲉⲕⲃⲟⲩ ⲧⲛⲟ ⲛϩⲏⲏⲃⲉ

ϩⲉ ϫⲉ ⲉⲕⲉⲉⲣ ⲉϫⲛⲛⲉⲛⲟⲃⲉ ⲛ

ⲃⲟⲗ ⲛⲑⲉ ⲛⲟⲩ 25 ⲛⲉⲧϩⲓⲧⲟⲩⲱ

ϭⲁϩⲥⲉ ⲉⲃⲟⲗ ϩⲛⲟⲩ ⲧⲉⲛ ⲉⲧⲉⲧⲛϩⲁϭⲉ ⲁⲩⲱ ⲛ ⲱⲡ ⲙⲡⲉⲩϣⲱ

ⲑⲉ ⲛⲟⲩϩⲁⲗⲏⲧ ⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛⲉⲃⲟⲗ ϩⲛⲟⲩⲡⲁϣ- ⲛⲉ ⲉⲕϣⲁⲛ

ϩⲉⲛϩⲁⲣⲉϩ ⲛⲓⲙ 30 ⲱⲡ ⲙⲡϣⲱⲱⲧ

ϩⲁⲣⲉϩ ⲉⲡⲉⲕ ⲙⲡⲉⲧϩⲓⲧⲟⲩϩⲏⲧ ϩⲛϩⲓⲟ ⲱⲕ ϫⲉ ⲛⲟⲩⲕ

ⲟⲩⲉ ⲅⲁⲣ ⲛⲱⲛϩ ⲛⲉ ⲙⲉⲕⲕⲣⲓⲛⲉⲛⲉ ⲉⲃⲟⲗ ϩⲛⲛⲁⲓ- ⲛⲗⲁⲁⲩ ⲙⲉⲕ

661THE SERMO ASCETICUS

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Venice Marciana 192 fo 100r

ⲓⲅ

ϫⲓⲥⲉ ⲛϩⲏⲧ ⲉϫⲉⲛ ϩⲙⲡⲉⲕⲥⲙⲟⲧⲗⲁⲁⲩ ⲁⲗⲗⲁ ⲉⲣⲉⲡⲉⲕϩⲏⲧ

ϣⲁⲕϥⲓ ϩⲁϩⲱⲃ ⲟ ⲛⲑⲉ ⲛⲟⲩⲕⲱϩⲧ

ⲛⲓⲙ ⲉⲧⲃⲉ ⲧⲁ ⲉϩⲟⲩⲛ ⲉⲡⲛⲟ

ⲅⲁⲡⲏ ⲙⲡⲛⲟⲩ 5 ⲃⲉ-ⲧⲉ- ⲙⲡⲉⲣϣⲱⲡⲉ ⲉⲕ

ϣⲱⲡⲉ ⲛⲭⲣⲏⲥ ⲃⲏⲗ ⲉⲃⲟⲗ ϩⲙⲧⲟⲥ ⲡⲁϣⲏ ⲡⲉⲕϩⲏⲧ ϣⲱ

ⲣⲉ ϫⲉ ⲛⲉⲧⲟ ⲛ ⲡⲉ ⲛⲧⲟϥ ⲉⲕ

ⲭⲣⲏⲥⲧⲟⲥ ⲛⲉⲧ 10 ⲧⲟⲣϩ ϩⲛϩⲱⲃ

ⲛⲁⲟⲩⲱϩ ϩⲓϫⲙ ⲛⲓⲙ-ⲡⲕⲁϩ ⲁⲩⲱ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕϩⲏⲧ

ⲛⲃⲁⲗϩⲏⲧ ⲛⲉⲧ ⲉⲉⲣϫⲟⲉⲓⲥ ⲉⲣⲟⲕⲛⲁϣⲱϫⲡ ϩⲓ ⲁⲗⲗⲁ ⲁⲣⲓϫⲟⲉⲓⲥ

ϫⲱϥ- 15 ⲛⲧⲟϥ ⲉⲡⲉⲕ

ⲁⲩⲱ ϫⲉ ⲧⲁⲅⲁⲡⲏ ϩⲏⲧ-ϣⲁⲥⲉⲣⲭⲣⲏⲥ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛ

ⲧⲟⲥ ⲉϥϫⲱ ⲙ ⲥⲁⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲟⲥ ϫⲉ ⲉⲕϣⲁⲛ ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ 20 ϩⲏⲧ ⲟⲩⲁϩϥ ⲛ

ⲁⲣⲓⲭⲣⲏⲥⲧⲟⲥ ⲥⲱⲕ-ϩⲓⲃⲁⲗϩⲏⲧ ⲧⲁ ⲙⲡⲉⲣⲥⲱⲧⲙ ⲛⲥⲁⲣⲉⲕϩⲉ ⲉⲡⲉⲟⲟⲩ ⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲡⲛⲟⲩⲧⲉ- ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲙⲡⲉⲣϣⲱⲡⲉ ⲛⲑⲉ 25 ϩⲏⲧ ⲛⲧⲟϥ ⲥⲱ

ⲛⲛⲉⲓϣⲟⲛⲧⲉ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲧⲣⲏⲧ ϩⲓϫⲛⲛ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕ

ⲧⲟⲟⲩ ⲉⲧⲉ ⲡⲛⲟⲩ ϩⲏⲧ ⲉⲉⲣⲛⲟⲩⲧⲉ

ⲧⲉ ⲡⲉϣⲱⲡⲉ ⲛⲁⲕ ⲁⲗⲗⲁⲛⲧⲟϥ ⲛⲑⲉ ⲛⲟⲩ 30 ⲙⲁⲣⲉⲡⲉⲕϩⲏⲧ

ⲕⲁϣ ⲉϥⲣⲏⲧ ϩⲓ ⲛⲧⲟϥ ⲥⲱⲧⲙϫⲛⲟⲩⲙⲟⲟⲩ ⲉⲧⲉ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ-ⲡⲛⲟⲩⲛ ⲡⲉ ⲕⲟⲩⲱϣ ⲉⲥⲱⲧⲙ

ϣⲱⲡⲉ ⲉⲕⲙⲟⲧⲛ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ

ALIN SUCIU662

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ⲓⲇ ⲓⲁ

ⲡⲁϣⲏⲣⲉ ⲛⲅ ⲉⲡϫⲓⲛϫⲏ-ⲛⲁⲟⲩⲱϣ ⲁⲛ ⲁⲩⲱ ⲟⲛ ϫⲉ ⲁⲛltⲁgt

ⲉⲥⲱⲧⲙ ⲛⲥⲁ ⲁⲛⲟⲙⲓⲁ ϫⲓⲥⲉ

ⲛⲉⲕⲟⲩⲱϣ ⲉⲧⲁⲁⲡⲉ ⲁⲩϩⲛⲅⲥⲱⲧⲙ ⲛⲥⲁ 5 ⲣⲟϣ ⲉϫⲟⲓ ⲛ

ⲡⲛⲟⲩⲧⲉ- ⲑⲉ ⲛⲟⲩⲉⲧⲡⲱ

ⲡⲟⲩⲱϣ ⲙⲡⲛⲟⲩ ⲉⲥϩⲟⲣϣ -ⲧⲉ ⲡⲉ ϩⲁⲣⲉϩ ⲉ ⲧⲉⲛⲛⲁⲩ ⲅⲁⲣ ϫⲉ

ⲛⲉϥⲉⲛⲧⲟⲗⲏ ⲉⲣϣⲁⲛⲡⲣⲱ

ⲉⲕϣⲁⲛϩⲁⲣⲉϩ 10 ⲙⲉ ⲧⲟϭϥ ⲉⲡⲛⲟⲩ

ⲅⲁⲣ ⲉⲛⲉϥⲉⲛⲧⲟ ⲧⲉ ϣⲁϥⲗⲟ ⲉϥ

ⲗⲏ ⲕⲛⲁϣⲱ ϩⲟⲣϣ ⲛⲛⲟⲃⲉⲡⲉ ⲉⲟⲩⲉⲛϭⲟⲙ ϣⲁⲣⲉⲡϣⲁϫⲉ

ⲙⲙⲟⲕ ϩⲛⲛⲉⲕ ⲙⲡⲥⲱⲧⲏⲣ

ϩⲃⲏⲩⲉ ⲧⲏⲣⲟⲩ 15 ϫⲱⲕ ⲉⲃⲟⲗ ⲉ

ⲁⲩⲱ ⲡⲉⲕϩⲱⲃ ϫⲱϥ ϫⲉ ⲉⲧⲉ

ⲛⲁϣⲱⲡⲉ ⲛ ⲧⲛϣⲁⲛϭⲱ ϩⲙ

ⲥⲱⲧⲡ ϫⲉ ⲛⲉϥ ⲡⲁϣⲁϫⲉ ⲧⲉⲉⲛⲧⲟⲗⲏ ⲛⲥⲉ ⲧⲛⲛⲁⲥⲟⲩⲉⲛ ⲧ

ϩⲟⲣϣ ⲁⲛ- 20 ⲙⲉ ⲁⲩⲱ ⲧⲙⲉ

ⲉϥⲱϣ ⲉⲃⲟⲗ ⲟⲛ ⲛⲁⲉⲣⲧⲏⲩⲧⲛ

ϫⲉ ⲁⲙⲏⲓⲧⲛ ϣⲁ ⲛⲣⲙϩⲉ-ⲣⲟⲓeuroⲟⲩⲟⲛ ⲛⲓⲙ ⲉϥϫⲱ ⲙⲙⲟⲥ

ⲉⲧϩⲟⲥⲉ ⲁⲩⲱ ⲉ ϫⲉ ⲡⲛⲟⲩⲧⲉ ⲛⲁ

ⲧⲟⲧⲡ ⲁⲩⲱ 25 ⲉⲣⲧⲏⲩⲧⲛ ⲛⲁⲛⲟⲕ ϯⲛⲁϯ ⲉⲙ ⲣⲙϩⲉ ⲉⲛⲉⲧⲛ

ⲧⲟⲛ ⲛⲏⲧⲛ - ⲛⲟⲃⲉ ⲉⲃⲟⲗⲁⲩⲱ ⲟⲛ ϥⲱϣ ϫⲉ ⲡⲛⲟⲩⲧⲉ

ⲉⲃⲟⲗ ⲟⲩⲃⲉ ϩⲟⲓⲛⲉ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲡ

ⲉⲩϩⲟⲥⲉ ⲉⲡϫⲓⲛ 30 ⲣⲱⲙⲉ-ϫⲏ ⲛⲑⲉ ⲉⲧ ⲉⲃⲟⲗ ϫⲉ ϥⲥⲏϩ ϫⲉ

ⲥⲏϩ ϫⲉ ⲁϩⲣⲟⲟⲩ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲛⲛⲉⲧϩⲟⲥⲉ ⲥⲉϩⲟⲥⲉ ⲛⲉⲧⲟⲩⲧⲃⲃⲟ

663THE SERMO ASCETICUS

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Oxford Bodleian Library MS Copt F 157(P)r

TRANSLATION

[A] Unknown number of lines missing

7 [ ] and do not quarrel about anything10 [Do] not be hard [so that] you do not die before

your [time]54

11 [Do not] be O [my] son [ ]

Unknown number of lines missing21 [ ] [run immediately from] all [these things] [Do not] be

[ ] O my [son] but be [meek] for the [meek will] inheritthe earth55

Unknown number of lines missing23 [ ] and [the] Devil [will not have] power [over you] Be

[calm] and humble with all people

[A] BnF Copte 1321 fo 87r + BnF Copte 1332 frag 42Cv

c20 lines missing c20 lines missing[ ] [ ] [ⲁⲩⲱ ⲛϩⲟⲙⲟⲟⲩ][ⲕ]ⲁ ⲣⲡⲟⲥ ϥ [ⲛⲁⲧ] ⲥⲓⲟⲛ [ ⲧⲉⲛⲟⲩ]ⲃⲃⲟϥ- ⲁⲩⲱ [ⲛⲟⲩⲟⲉⲓϣ]ⲁ [ⲅ]ⲱⲛⲓⲍⲉ ϭ [ⲉ] ⲡⲁ ⲛⲓⲙ[ ϣⲁⲉⲛⲉϩ]ϣⲏⲣⲉ ⲧⲁⲣⲉⲕ ⲛⲉⲛ[ⲉϩ ϩⲁ]ϭⲱ ϩⲛⲛⲁⲡⲧⲃ ⲙⲏ [ⲛ-]ⲃⲟ ⲧⲏⲣⲟⲩ ⲉⲓⲧⲉ ϩⲛⲛⲉⲕⲃⲁⲗⲉⲓⲧⲉ ϩⲙⲡⲉⲕ

ϩⲏⲧ ⲧⲁⲣⲉⲕⲉⲓ[ⲉⲧ]ⲉ ⲕⲁⲣⲭⲏⲛⲑⲉ ⲛⲛⲉⲓⲕⲟⲩⲓ

ⲛϣⲏⲣⲉ ⲛⲧⲁmargin

54 Eccles 71755 Matt 55

ALIN SUCIU664

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24 Look at [your] teacher how [he] walked [in] humbleness[setting] for us [a model] so that [ ]56

[B] Unknown number of lines missing28 [Look at] Isaiah [crying] out and [saying] lsquo[Our] entire

righteousness is like [a] menstrual ragrsquo57 [before] you29 [And our] Lord [instructed] those [who followed] him lsquoIf

you [do] every[thing] that [has been] ordered [to you] [ ]58

Unknown number of lines missing29a Look at the tax collector my [son] whom God praised for

his humbleness31 Walk in poverty my [son] for [the] poverty [humbles] the

person59 Do not [ ] [ ] according to the [commandment] of[Christ] so that you [devote yourself to] God [and] God [ ] you

32 Devote yourself to [God] [ ] his sweetness and you will[know his] wish

One leaf missing[C] 38 [Sitting] in your cell be like a master-pilot who steers

his ship60 observing the wind from which side it comes to youwhether comes the good wind or comes the bad wind Be strongin the battle and cry out lsquoArise north wind and come southwind and blow in my garden so that my spices give scentrsquo61

39 Sitting in your cell my son do not be like a judge40 Do not weary of praying and you will be heard41 While you are in a labour look for rest42 My son give yourself to God with all your strength so that

he fights for you62 protects you gives you power and fights withthose who fight against you For you shall not be able to do any-thing apart from God but if the person supplicates God thenGod gives him power watches him fills him with wisdom andunderstanding and leads him with his counsel63

[B] BnF Copte 1321 fo 87v + BnF Copte 1332 frag 42Cr

[C] Venice Marciana 192 fo 99r (p 1)

56 1 Pet 22157 Isa 64558 Luke 171059 Prov 10460 Cf 4 Macc 7161 S of S 41662 Cf Exod 141463 Cf Ps 7224

665THE SERMO ASCETICUS

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43 Sitting in your cell do not be wandering forth Pay atten-tion [D] how you sit Do not become like a beast that hastens afterthe person but rather be the person who drives the beast Sittingin your cell have a guard to you Do not have the body in the cellwhile your heart is in Egypt but make your body a temple ofGod64 and strengthen your thoughts so that you obtain for your-self the stable thought

43a Sitting in your cell do not let your mind exalt with you orexalt yourself by the deliberation of your mind65 or praise your-self alone for God detests those who praise themselves alone66

but he looks upon the prayer of those who are humble67 Sittingin your cell do not have any fetters It is sufficient (to do) foreach day its works68 so that you remain calm Guard yourself notto commit sin Sitting in your cell persist in your prayers fastsand the fight of your heart so that you abide in the things that be-long to the purity of the heart for without peace and holiness [E]no one will see God69

44 Sitting in your cell if a brother brings reports against youdo not let your heart be concerned with them so that you remaincalm and your heart remains quiet for many are the thoughts ofthe cell

45 Sitting in the cell keep recitation in your mouth If youstop put a guard to you or else you are led astray so that you re-main in the pure things and the Holy Spirit befriends you Sittingin your cell seek after the blameless thought and the thought ofGod makes him a member of your household so that he over-comes all the thoughts that fight against you For the thought ofGod which is the reason is the king of the passions70

46 Sitting in your cell fight against yourself so that you obtainthe grace of the cell for the cell has grace

[D] Venice Marciana 192 fo 99v (p 2)[E] Naples National Library IB9 fo 52r (p 3)

64 Cf 1 Cor 31665 Sir 6266 1 Clement 30667 Ps 1011868 Cf Matt 63469 Cf Heb 121470 Cf 4 Macc 17 13 182 The idea that reason rules over passions is

based on 4 Macc 11 ff

ALIN SUCIU666

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47 Sitting in your cell do not teach yourself to pine for a persondo not let a person wait for you and also do not wait for a person sothat you remain calm but because of the commandment of Godsupport those who come to you If a brother [F] spends a Sundaywith you support him because of the commandment of God If abrother comes to the monastery71 while you are in it support himuntil he finds a cell because of the commandment of God And doaccording to your capacity that which depends on you for you alsoif you go to a monastery you want to be helped For this is the com-mandment of God and these are the works of the cell my son

48 If you come out from the cell be careful72 so that you donot bring out the laden ship and empty it and you do not walk bythe sight of your eyes and the hearing of your ears Stay safe myson and let all the things that you see be profitable to you so thatyou return calm to your cell

49 Sitting in your cell my son have constantly the thought ofGod in your heart and his fear shall encircle you

50 For the fear of God drives out from the soul all sin corrup-tion and transgression

51 The one who has obtained the fear of God has obtained allgrace The one who has the fear of God has [G] treasuries filledwith all good things For the fear of God delivers the person fromsin and it is in the fear of God that everyone turns away from evil

52 Sitting in your cell keep the judgement before you and per-form the things of life Gird yourself about your loins with theteaching73 and you shall trample upon your bruised enemies

53 Do not be undisciplined my son but fear God and keep hiscommandments74

54 My son do not be the slave of your cowardice75 for humanglory Guard yourself against vainglory or else God shall scatteryour bones76

[F] Naples National Library IB9 fo 52v (p 4)[G] Naples National Library IB9 fo 53r (p 5)

71 Literally lsquomountainrsquo a word which designates a monastery or a monas-tic settlement

72 Literally lsquohold your heartrsquo73 Cf Eph 61474 Eccles 121375 Literally lsquoof his cowardicefearrsquo The Qasr el-Wizz fragment has lsquoof his

desire and his fearrsquo The Sahidic text is perhaps corrupted at this point theGreek reads μὴ γίνου δοῦλος τοῦ θελήματος σου ἕνεκα δόξης ἀνθρωπίνης

76 Cf Ps 526 Ezek 65

667THE SERMO ASCETICUS

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55 Do your entire work for God77 for God is not unjust to re-ward you according to your work78

56 Cleanse your heart my son so that God listens to youimmediately

56a Present yourself approved to God79

57 Do not restrain yourself and strive day after day and do notbe negligent so that your time does not cease from you and youcurse the day you were born

58 I bid you my son [H] do not walk with a person fromwhom you will not profit so that you do not fall upon your faceDo not walk with an angry person80 Do not befriend a slandererDo not walk with a drunkard Do not befriend an irascible personDo not walk with a garrulous person so that you become meekfor the meek will inherit the earth81 Do not befriend a hasty per-son Do not walk with a person who is friend with a woman or achild nor be friends with a woman Do not walk with someoneyounger than you so that you are not confused and do notgo backwards

59 If you make a friend let him be a believer a personwhose work surpasses yours a God-loving person a personwho does not look at the things of this world for it is thethings of this world that separate the person from God Do notbe friends with a person on account of the things of this worldfor it is the things of this world that separate the personfrom God

60 Rather be friends with a God-loving pauper a humble pau-per a hospitable pauper a pauper girded with the fear of God apauper who carries the cross a pauper who gives heed to God andhas a guard on his mouth82

61 My son befriend [I] everyone who fears God and keeps hiscommandments83

[H] Naples National Library IB9 fo 53v (p 6)[I] Naples National Library IB9 fo 54r (p 7)

77 Cf Col 32378 Following the Qasr el-Wizz fragment codex MONBON has lsquoyour heartrsquo

Cf Heb 61079 2 Tim 21580 Cf Prov 222481 Matt 5582 Cf Ps 140383 Cf Eccles 1213

ALIN SUCIU668

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62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

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67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

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67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

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70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

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73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

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Page 27: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

Naples National Library IB9 fo 53r

Col A 33ndash4 ⲛⲧⲉϥϩⲟⲧⲉ] ⲙⲡⲉϥⲟⲩⲱϣ ⲙⲛⲧⲉϥϩⲟⲧⲉ B (the Qasr el-Wizz fragment) k Col B 14 ⲡⲉⲕϩⲏⲧ] ⲡⲉⲕϩⲱⲃ B k

ⲉϩⲉⲛⲁϩⲱⲱⲣ ⲙ ⲙⲛⲧⲣⲱⲙⲉ-ⲉⲩⲙⲉϩ ⲛⲁⲅⲁ ϩⲁⲣⲉϩ ⲉⲣⲟⲕ ⲉⲡⲉⲟⲑⲟⲛ ⲛⲓⲙ ϫⲉ ⲟⲩ ⲉⲧϣⲟⲩϣⲁⲣⲉⲑⲟⲧⲉ ⲙⲡ ⲉⲓⲧ ϫⲛⲛⲉⲡⲛⲟⲩⲧⲉ ⲧⲟⲩϫⲉ 5 ⲛⲟⲩⲧⲉ ϫⲉⲉⲣⲉⲡⲣⲱⲙⲉ ⲉⲡ ⲛⲉⲕⲕⲉⲉⲥ ⲉⲃⲟⲗⲛⲟⲃⲉ- ⲡⲉⲕϩⲱⲃ ⲧⲏⲣϥⲁⲩⲱ ϩⲛⲑⲟⲧⲉ ⲁⲣⲓϥ ⲉⲧⲃⲉ ⲡⲙⲡⲛⲟⲩⲧⲉ ⲉⲣⲉ ⲛⲟⲩⲧⲉ-ⲟⲩⲟⲛ ⲛⲓⲙ ⲣⲓ 10 ⲛⲛⲟⲩⲁⲇⲓⲕⲟⲥ ⲅⲁⲣⲕⲉ ⲙⲙⲟⲟⲩ ⲉⲃⲟⲗ ⲁⲛ ⲡⲉ ⲡⲛⲟⲩⲧⲉⲉⲙⲡⲉⲑⲟⲟⲩ- ⲉⲧⲱⲱⲃⲉ ⲛⲁⲕⲉⲕϩⲙⲟⲟⲥ ϩⲛⲧⲉⲕ ⲕⲁⲧⲁ ⲡⲉⲕϩⲱⲃ-ⲣⲓ ⲕⲁ ⲧⲉⲕⲣⲓ ⲧⲃⲃⲉ ⲡⲉⲕϩⲏⲧⲥⲓⲥ ⲙⲡⲉⲕⲉⲙ 15 ⲡⲁϣⲏⲣⲉ ⲧⲁⲧⲟ ⲉⲃⲟⲗ ⲛⲅⲉⲣ ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱⲛⲉϩⲃⲏⲩⲉ ⲙ ⲧⲙ ⲉⲣⲟⲕ ϩⲛⲟⲩⲡⲱⲛϩ ⲙⲟⲣⲕ ϭⲉⲡⲏ-ⲛⲧⲉⲥⲃⲱ ⲉϫⲛ ⲧⲁϩⲟⲕ ⲉⲣⲁⲧⲕⲧⲉⲕϯⲡⲉ- 20 ⲛⲟⲩⲥⲱⲧⲡ ⲙⲡⲁⲩⲱ ⲉⲕⲉϩⲱⲙ ⲉ ⲛⲟⲩⲧⲉ-ϫⲛⲛⲉⲕϫⲓϫⲉ ⲙⲡⲉⲣⲕⲁⲧⲉⲭⲉϫⲉⲉⲩⲉ ⲉⲩⲟⲩ ⲙⲙⲟⲕ ⲙⲁⲩⲁⲱϣϥ - ⲁⲕ ⲛⲅϯ ⲛⲟⲩⲙⲡⲉⲣϣⲱⲡⲉ 25 ϩⲟⲟⲩ ⲛⲥⲁⲟⲩϩⲟⲛⲁⲧⲥⲃⲱ ⲡⲁ ⲟⲩ ⲛⲅϣⲱⲡⲉϣⲏⲣⲉ ⲁⲗⲗⲁ ⲛⲁⲙⲉⲗⲏⲥ ⲛⲧⲉⲁⲣⲓϩⲟⲧⲉ ϩⲏⲧϥ ⲡⲉⲕⲟⲩⲟⲉⲓϣⲙⲡⲛⲟⲩⲧⲉ ⲛⲅ ⲟⲩⲱ ⲛⲧⲟⲟⲧⲕ ϩⲁⲣⲉϩ ⲉⲛⲉϥⲉⲛ 30 ⲛⲅⲥⲟⲩⲉⲣ ⲡⲉϩⲟⲧⲟⲗⲏ- ⲟⲩ ⲛⲧⲁⲩϫⲡⲁϣⲏⲣⲉ ⲙⲡⲉⲣⲣ ⲡⲟⲕ-ϩⲙϩⲁⲗ ⲛⲧⲉϥ ϯϩⲱⲛ ⲉⲧⲟⲟⲧⲕϩⲟⲧⲉ ϩⲛⲟⲩⲉⲟⲟⲩ ⲡⲁϣⲏⲣⲉ ϫⲉ ⲙ

ALIN SUCIU654

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Naples National Library IB9 fo 53v

ⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲡⲓⲥⲧⲟⲥ ⲟⲩⲣⲱⲙⲉ ⲛⲅⲛⲁϯ ⲣⲱⲙⲉ ⲉⲣⲉⲡⲉϥ

ϩⲏⲩ ⲉⲣⲟϥ ⲁⲛ ϩⲱⲃ ϫⲟⲥⲉ ⲉ

ϫⲛⲛⲉⲕⲉⲓ ⲉ ⲡⲱⲕ ⲟⲩⲣⲱϫⲙⲡⲉⲕϩⲟ- 5 ⲙⲉ ⲙⲙⲁⲓⲛⲟⲩ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲧⲉ ⲟⲩⲣⲱⲙⲉ

ⲟⲩⲣⲉϥϭⲱⲛⲧ ⲛϥϭⲱϣⲧ ⲁⲛ ⲉ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲛⲁⲡⲉⲓⲙⲁ ϫⲉ

ⲣⲉϥⲕⲁⲧⲁⲗⲁ ⲛⲁⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲗⲉⲓ- 10 ⲡⲱⲣϫ ⲙⲡⲣⲱⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉ-ⲟⲩⲣⲉϥϯϩⲉ ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲣⲱⲙⲉ ⲉⲧⲃⲉ ⲛⲁ

ⲣⲉϥⲕⲱϩ ⲡⲉⲓⲙⲁ ϫⲉ ⲛⲁ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ 15 ⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲟⲩϩⲁϩ ⲛϣⲁϫⲉ ⲡⲱⲣϫ ⲙⲡⲣⲱⲧⲁⲣⲉⲕϣⲱⲡⲉ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉⲉⲕⲟ ⲛⲣⲙⲣⲁϣ ⲁⲣⲓϣⲃⲏⲣ ⲛⲧⲟϥ

ϫⲉ ⲛⲣⲙⲣⲁϣ ⲉⲩϩⲏⲕⲉ ⲙⲙⲁⲓⲛⲉⲧⲛⲁⲕⲗⲏⲣⲟ 20 ⲛⲟⲩⲧⲉ-ⲛⲟⲙⲉⲓ ⲙⲡⲕⲁϩ ⲟⲩϩⲏⲕⲉ ⲉϥⲑⲃ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲃⲓⲏⲩ-ϣⲧⲉⲣⲧⲓⲣ ⲟⲩϩⲏⲕⲉ ⲉⲙⲙⲁⲓ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ϣⲙⲙⲟ-ⲟⲩⲣⲱⲙⲉ ⲉϥⲟ ⲛ 25 ⲟⲩϩⲏⲕⲉ ⲉϥϩⲏⲕ

ϣⲃⲏⲣ ⲉⲩⲥϩⲓⲙⲉ ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ ϩⲛⲑⲟⲧⲉ ⲙⲡ

ⲟⲩⲇⲉ ⲙⲡⲉⲣⲕⲁ ⲛⲟⲩⲧⲉ-ⲙⲛⲧϣⲃⲏⲣ ⲛⲁⲕ ⲟⲩϩⲏⲕⲉ ⲉϥϥⲉⲓ

ⲙⲛⲟⲩⲥϩⲓⲙⲉ ⲥⲟⲥ -ⲙⲡⲉⲣⲙⲟⲟϣⲉ 30 ⲟⲩϩⲏⲕⲉ ⲉϥϭⲱϣⲧ

ⲙⲛⲟⲩⲕⲟⲩⲓ ⲉⲣⲟⲕ ⲉⲡⲛⲟⲩⲧⲉ ⲉⲟⲩⲛϫⲛⲛⲉⲕⲧⲁϩⲧ ⲟⲩϩⲁⲣⲉϩ ϩⲛⲧⲉϥ

ⲛⲅⲉⲓ ⲉⲡⲁϩⲟⲩ- ⲧⲁⲡⲣⲟ-ⲉⲕϣⲁⲛⲕⲁ ⲟⲩϣ ⲡⲁϣⲏⲣⲉ ⲁⲣⲓϣ

ⲃⲏⲣ ⲛⲁⲕ ⲕⲁⲁϥ 35 ⲃⲏⲣ ⲉⲣⲱⲙⲉ

Col A 26 ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ added later

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Naples National Library IB9 fo 54r

ⲛⲓⲙ ⲉϥⲉⲣϩⲟⲧⲉ ⲛⲁϥ ϫⲉ ⲛⲧⲟϥϩⲏⲧϥ ⲙⲡⲛⲟⲩ ⲡⲉⲧⲛⲁⲧⲁϫⲣⲉ

ⲧⲉ ⲁⲩⲱ ⲉϥϩⲁ ⲡⲉⲕϩⲏⲧ ⲛⲁϥ

ⲣⲉϩ ⲉⲛⲉϥⲉⲛ ⲛϥϫⲓ ϩⲗⲟϭⲧⲟⲗⲏ- 5 ⲛⲧⲉⲡⲉϥⲕⲱϩⲧ

ⲙⲡⲉⲣⲕⲁ ⲧⲉⲕ ϣⲱⲡⲉ ⲛϩⲏⲧⲕ ϩⲉⲗⲡⲓⲥ ϩⲛⲣⲱ ⲛϥⲣⲱⲕϩ ⲛⲛⲉⲕⲙⲉ ⲡⲁϣⲏⲣⲉ ⲉⲧ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ-ⲃⲉ ⲧⲙⲟⲧⲛⲉⲥ ⲙ ϭⲱϣⲧ ⲉⲡⲛⲟⲩ

ⲡⲉⲓⲙⲁ ⲧⲁⲣⲉⲕ 10 ⲧⲉ ⲡⲁϣⲏⲣⲉ ⲧⲁϭⲱ ⲉⲕⲟ ⲛⲣⲙϩⲉ- ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱ

ⲛⲉϫ ⲡⲉⲕⲣⲟⲟⲩϣ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲡϫⲟⲉⲓⲥ ⲧⲁ ⲥⲱⲧⲙ ⲛⲥⲁⲡⲛⲟⲩⲣⲉϥϥⲓ ⲣⲟⲟⲩϣ ⲧⲉ ⲡⲁϣⲏⲣⲉϩⲁⲣⲟⲕ- 15 ⲧⲁⲣⲉⲡⲛⲟⲩⲧⲉ

ⲕⲁ ⲧⲉⲕϩⲉⲗⲡⲓⲥ ⲥⲱⲧⲙ ⲉⲣⲟⲕ-ϩⲙⲡⲛⲟⲩⲧⲉ ⲡⲁ ⲡⲱⲧ ⲉϩⲟⲩⲛ ⲉⲣⲟϥϣⲏⲣⲉ ϫⲉ ⲛⲧⲟϥ ⲧⲁⲣⲉϥⲡⲱⲧ

ⲡⲉⲧⲛⲁⲙⲟⲟⲛⲉ ⲉϩⲟⲩⲛ ⲉⲣⲟⲕ ⲛϥⲙⲙⲟⲕ- 20 ⲧⲥⲁⲃⲟⲕ ⲉⲡⲉϥ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ ⲛⲟⲙⲟⲥ ⲛϥⲟⲩⲉⲉⲓⲥ ⲉⲣⲟⲕ ⲛⲉϩ ⲡⲉϥⲥⲟⲟⲩⲛ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁ ⲉⲣⲟⲕ ⲛϥϣⲱ

ⲥⲁⲛⲟⲩϣⲕ ⲡⲉ ⲛⲁⲕ ⲛϫⲁⲩ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲥⲕⲉ 25 ⲙⲟⲉⲓⲧ ⲥⲟⲩⲡⲁⲍⲉ ⲙⲙⲟⲕ ⲧⲉⲛ ⲡⲉⲕϩⲏⲧ ⲉ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲧⲁϫ ϩⲟⲩⲛ ⲉⲣⲟϥ ⲧⲁⲣⲉ ⲡⲉⲕϩⲏⲧ ⲣⲉϥⲙⲟⲟϣⲉ ⲛⲙ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁϫⲓ ⲙⲁⲕ ⲉϥⲥⲟⲩ

ⲙⲟⲉⲓⲧ ϩⲏⲧⲕ 30 ⲧⲱⲛ-ⲕⲁ ⲡⲛⲟⲩⲧⲉ ϣⲱⲡⲉ ⲉⲕⲁϣⲉ

ⲛⲁⲕ ⲛⲃⲟⲏ ⲉⲣⲟϥ ⲛⲧⲉⲩϣⲏ

ⲑⲟⲥ ⲡⲁϣⲏⲣⲉ ⲙⲛⲡⲉϩⲟⲟⲩ ϫⲉ ⲛⲛⲅϯ ⲕⲁⲣⲡⲟⲥ ⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ

ALIN SUCIU656

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Naples National Library IB9 fo 54v

ⲉⲓⲥ ⲉⲣⲟⲕ- ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲥⲁⲛⲟⲩϣⲕ ϩⲙⲡ ϩⲟϫϩⲉϫ ⲧⲁ

ϫⲟⲉⲓⲥ ϫⲉ ⲛⲧⲟϥ ⲣⲉⲕϣⲱⲡⲉ

ⲡⲉⲧⲛⲁϯ ⲛⲁⲕ ϩⲙⲡⲉⲙⲧⲟⲛ-ⲛⲛⲁⲓⲧⲏⲙⲁ 5 ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲙⲡⲉⲕϩⲏⲧ- ϩⲓⲥⲉ ⲧⲁⲣⲉⲕ

ⲉⲕϣⲁⲛⲁⲓⲧⲉⲓ ϣⲱⲡⲉ ϩⲙⲛⲟⲩϩⲱⲃ ⲛⲧⲟ ⲡⲉⲙⲧⲟⲛ ⲁⲩⲱⲟⲧϥ ⲙⲡⲛⲟⲩ ⲛⲛⲉⲕⲙⲉⲥⲧⲉ

ⲧⲉ ⲙⲡⲉⲣⲉⲓ ⲉⲡⲁ 10 ⲟⲩϩⲱⲃ ⲉϥϩⲟ

ϩⲟⲩ ϫⲉϣⲁⲣⲉ ⲥⲉ ϫⲉ ϩⲓⲧⲉⲛ

ⲡⲛⲟⲩⲧⲉ ϫⲉⲛⲧ ϩⲁϩ ⲛϩⲓⲥⲉ ⲉⲣⲉ

ⲡⲣⲱⲙⲉ ⲉⲛⲁⲩ ⲡⲣⲱⲙⲉ ⲛⲁ

ϫⲉ ϥⲛⲁϩⲩⲡⲟ ⲛⲟⲩϩⲙ -ⲙⲓⲛⲉ ⲁⲗⲗⲁ 15 ⲡⲁϣⲏⲣⲉ ⲉⲓϯ ⲥ

ϩⲙⲡⲉⲕϩⲏⲧ ⲃⲱ ⲛⲁⲕ ϩⲛⲛⲉⲧⲏⲣϥ ⲁⲓⲧⲉⲓ ⲁⲩⲱ ϩⲓⲟⲟⲩⲉ ⲙⲡⲱ

ⲕⲛⲁϫⲓ- ⲛⲁϩ ⲉⲓⲧⲁⲗⲟⲡⲁϣⲏⲣⲉ ⲉⲕϩⲙⲟ ⲙⲙⲟⲕ ⲉϩⲣⲁⲓ

ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ 20 ⲉϫⲛⲛⲉϩⲓⲟⲟⲩⲉ

ⲕⲁ ⲧⲡⲩⲗⲏ ⲉⲧ ⲉⲧⲥⲟⲩⲧⲱⲛ-ϭⲏⲩ ⲙⲡⲉⲕⲉⲙ ⲙⲡⲉⲣⲙⲟⲟϣⲉ

ⲧⲟ ⲉⲃⲟⲗ- ϩⲛⲟⲩϭⲱⲱⲙⲉⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲙⲟⲟϣⲉ

ⲧⲉⲕⲣⲓ ⲕⲁ ⲧⲉⲛ 25 ⲛⲧⲟϥ ⲉⲕⲥⲟⲩ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ⲧⲱⲛ ϩⲛϩⲱⲃ

ⲧⲉ ⲛⲧⲟⲟⲧⲕ - ⲛⲓⲙ-ⲉϣⲱⲡⲉ ⲉⲕ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛϣⲁⲛⲟⲩⲱϣ ⲥⲁϭⲓⲛⲉⲣϩⲱⲃ

ⲡⲁϣⲏⲣⲉ ⲕⲛⲁ 30 ⲛⲓⲙ-ϫⲓ ⲥⲃⲱ ⲉⲕ ⲙⲡⲉⲣϣⲱϣ

ϣⲁⲛⲙⲉⲣⲉ ⲥⲱ ⲙⲛⲧⲏⲩ ⲛⲓⲙ-ⲧⲙ ⲕⲛⲁϫⲓ- ϣⲱⲡⲉ ⲛⲧⲟϥ

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ⲉⲕⲧⲁϫⲣⲏⲩ ⲙⲁⲓⲛⲟⲩⲧⲉ ⲧⲏ

ⲉϫⲛⲛⲉⲧⲥⲏϩ ⲣⲟⲩ-ⲁⲩⲱ ⲡⲛⲟⲙⲟⲥ ϫⲓ ϭⲉ ⲛⲁⲕ ⲛⲇⲁⲩ

ⲙⲡⲛⲟⲩⲧⲉ ⲕⲁ ⲉⲓⲇ ⲉϥⲱϣ

ⲁϥ ϩⲙⲡⲉⲕ 5 ⲉⲃⲟⲗ ⲉⲣⲉⲥⲁⲟⲩⲗ

ϩⲏⲧ ⲛⲛⲁⲩ ⲡⲏⲧ ⲛⲥⲱϥⲛⲓⲙ- ϫⲉ ⲁⲛⲅ ⲟⲩⲟⲩϩⲟⲣ

ⲥⲱⲧⲙ ⲇⲁⲇ ⲉϥⲙⲟⲟⲩⲧ ⲁⲩⲱⲉϥⲱϣ ⲉⲃⲟⲗ ⲁⲛⲅ ⲟⲩⲡⲏⲓ ⲛⲟⲩ

ⲉϥϫⲱ ⲙⲙⲟⲥ 10 ⲱⲧ-ϫⲉ ⲛⲥⲁⲃⲏⲗ ϫⲉ ⲛⲁⲓ ϭⲉ ⲧⲏⲣⲟⲩ ⲡⲁ

ⲡⲉⲕⲛⲟⲙⲟⲥϣⲟ ϣⲏⲣⲉ ⲁⲓϫⲟⲟⲩ

ⲟⲡ ⲛⲁⲓ ⲙⲙⲉⲗⲉ ⲉⲧⲃⲉ ⲡⲉⲑⲃⲃⲓⲟ-ⲧⲏ ⲛⲉⲓⲛⲁⲧⲁ ϫⲓ ⲇⲁⲩⲉⲓⲇ ⲛⲁⲕ

ⲕⲟ ⲡⲉ ϩⲙⲡⲁⲑⲃ 15 ⲟⲛ ⲛⲥⲙⲟⲧ ⲉⲣⲉ

ⲃⲓⲟ- ⲛⲉϥϫⲁϫⲉ ⲡⲏⲧ

ⲁⲩⲱ ⲟⲛ ϫⲉ ϯⲛⲁ ⲛⲥⲱϥ ⲉϥⲱϣ

ⲧⲉⲗⲏⲗ ⲉϫⲙ ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ

ⲡⲉⲕϣⲁϫⲉ ⲛⲑⲉ ⲡⲱⲧ ⲛⲥⲁⲛⲁⲙⲡⲉⲛⲧⲁϥϭⲛ 20 ϫⲁϫⲉ ⲛⲧⲁⲧⲁ

ϩⲁϩ ⲛϣⲱⲗ ϩⲟⲟⲩ ⲁⲩⲱ ⲛ

ⲁⲩⲱ ⲙⲁⲣⲉⲡ ⲛⲁⲕⲧⲟⲓ ⲙⲡⲟⲩϣⲁϫⲉ ⲙⲡⲛⲟⲩ ⲱϫⲉⲛ-ⲧⲉ ϩⲗⲟϭ ϩⲛⲧⲉⲕ ⲇⲁⲩⲉⲓⲇ ⲙⲉⲛ ⲥⲱ

ⲧⲁⲡⲣⲟ ⲛⲑⲉ ⲛ 25 ⲙⲁⲧⲓⲕⲟⲥ ⲉϥ

ⲇⲁⲩⲉⲓⲇ ϫⲉ ⲁ ⲙⲓϣⲉ ⲟⲩⲃⲉ ⲛ

ⲛⲉⲕϣⲁϫⲉ ϩ ϫⲓϫⲉⲉⲩⲉ ⲉⲧⲟⲩ

ⲗⲟϭ ϩⲛⲧⲁϣⲟⲩ ⲟⲛϩ ⲉⲃⲟⲗ ⲉϥⲱⲃⲉ ⲉϩⲟⲩⲉ ⲑⲁⲣⲉⲓ ⲙⲡⲛⲟⲩ

ⲉⲟⲩⲉⲃⲓⲱ ϩⲛ 30 ⲧⲉ ⲉϥⲙⲓϣⲉ ⲉ

ⲣⲱⲓ- ϫⲱϥ ⲉⲧⲃⲉ ⲧⲉϥ

ⲇⲁⲩⲉⲓⲇ ⲅⲁⲣ ⲉϥ ⲡⲣⲟϩⲁⲓⲣⲉⲥⲓⲥ

ϣⲟⲟⲡ ⲙⲡⲣⲟ ⲉⲧⲉ ⲟⲩⲉⲛⲧⲁϥⲥ

ⲥⲱⲡⲟⲛ ⲛⲙ

ALIN SUCIU658

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ⲉϩⲟⲩⲛ ⲉⲣⲟϥ- ⲧⲏⲣⲥ ⲙⲡϫⲁϫⲉⲛⲧⲟⲕ ϭⲉ ϩⲱ ⲛⲧⲉⲧⲉⲙⲗⲁⲁⲩ

ⲱⲕ ⲱ ⲡⲁ ϫⲓ ⲧⲏⲩⲧⲛ ⲛ

ϣⲏⲣⲉ ⲁⲣⲓϫⲁⲣ ϭⲟⲛⲥ -ϩⲏⲧ ⲛⲅⲱϣ 5 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ ⲟⲥ ϫⲉ ⲛⲧⲁϥϯ

ⲡⲱⲧ ⲛⲥⲁⲛⲁ ϭⲟⲙ ⲛⲛⲁⲡⲟⲥϫⲁϫⲉ ⲧⲁⲧⲁϩⲟ ⲧⲟⲗⲟⲥ ⲙⲙⲁⲧⲉ-ⲟⲩ ⲉⲧⲉ ⲙⲙⲉⲉⲩⲉ ⲡⲥⲱⲧⲏⲣ ⲱϣ

ⲛⲉⲉⲑⲟⲟⲩ ⲉⲧϯ 10 ⲉⲃⲟⲗ ϫⲉ ⲡⲉϯϫⲱ

ⲛⲙⲙⲁⲕ ⲁⲩⲱ ⲙⲙⲟϥ ⲛⲏⲧⲛ

ⲛⲛⲁⲕⲧⲟⲓ ⲙ ϯϫⲱ ⲙⲙⲟϥ ⲛⲟⲩ

ⲡⲟⲩⲱϫⲉⲛ ⲟⲛ ⲛⲓⲙ ϫⲉ ⲣⲟ

ϯⲛⲁⲗⲟϫϩⲟⲩ ⲛⲥⲉ ⲉⲓⲥ-ⲧⲙⲉϣϭⲙϭⲟⲙ 15 ⲏ ⲛⲅϫⲓ ⲛⲁⲕ ⲛⲧ

ⲉⲁϩⲉⲣⲁⲧⲟⲩ ⲥⲉ ⲙⲛⲧϫⲱⲱⲣⲉ

ⲛⲁϩⲉ ϩⲁⲣⲁⲧⲟⲩ ⲛ ⲓⲏⲥⲟⲩ ⲡϣⲏ

ⲛⲛⲁⲟⲩⲉⲣⲏⲧⲉ- ⲣⲉ ⲛⲛⲁⲩⲏ ⲡϫⲉ ⲁⲕⲙⲟⲣⲧ ⲛⲟⲩ ϫⲱⲱⲣⲉ ϩⲙⲡϭⲟⲙ ⲉⲡⲡⲟⲗⲉ 20 ⲡⲟⲗⲉⲙⲟⲥ ⲉϥ

ⲙⲟⲥ ⲉⲃⲟⲗ ϫⲉ ⲡ ⲥⲉⲣⲉⲙⲗⲁϩ ⲉⲃⲟⲗ

ⲛⲟⲩⲧⲉ ⲡⲉⲧϯ ⲙⲛⲡⲁⲙⲁⲗⲏⲕϭⲟⲙ ⲉⲡⲣⲱⲙⲉ ⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗⲉⲧⲟⲩⲏϩ ⲛⲥⲱϥ ϫⲉ ϩⲛⲧⲉⲩⲛⲟⲩ

ⲉϥⲙⲓϣⲉ ⲙⲛ 25 ⲛⲧⲁϥϫⲣⲟ ⲉⲡⲁ

ⲛⲉⲧⲙⲓϣⲉ ⲛⲙ ⲙⲁⲗⲏⲕ ϩⲓⲧⲙ

ⲙⲁϥ- ⲡⲡⲱⲣϣ ⲉⲃⲟⲗ

ⲁϥϫⲟⲟⲥ ⲅⲁⲣ ⲛⲛⲉ ⲛⲉⲛϭⲓϫ ⲙⲙⲱⲧⲟⲩⲏϩ ⲛⲥⲱϥ ⲩⲥⲏⲥ-ϫⲉ ⲁⲓϯ ⲧⲉⲝⲟⲩ 30 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲥⲓⲁ ⲛⲏⲧⲛ ⲉ ⲟⲟⲥ ϫⲉ ⲓⲏⲥⲟⲩ

ϩⲱⲙ ⲉϫⲛⲛϩⲟϥ ⲟⲩⲡⲣⲟⲫⲏ

ⲙⲛⲛⲟⲩⲟⲟϩⲉ ⲧⲏⲥ ⲡⲉ-ⲁⲩⲱ ⲉϫⲛⲧϭⲟⲙ ⲁⲗⲗⲁ ϯⲥⲱⲧⲙ

659THE SERMO ASCETICUS

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Naples National Library IB9 fo 56r

ⲓⲁ

ⲉⲧⲉⲅⲣⲁⲫⲏ ⲉ ϭⲱⲃ ⲁⲗⲗⲁ ⲛϭⲟⲙⲥⲱϣ ⲉⲃⲟⲗ ϫⲉ ⲛ ϩⲓⲁⲅⲁⲡⲏ-ⲧⲁⲩⲕⲉⲧⲧⲏⲩ ⲙⲡⲣⲧⲣⲉⲛϭⲉⲛ

ⲧⲛ ⲉϩⲣⲁⲓ ⲉϫⲛⲧ ⲧⲥ ⲡⲁϣⲏⲣⲉ ⲉⲩ

ⲥⲛⲧⲉ ⲛⲛⲁⲡⲟⲥ 5 ⲧⲥⲁⲃⲟ ⲙⲙⲟⲕ ⲉ

ⲧⲱⲗⲟⲥ ⲙⲛⲛⲉⲡ ⲙⲓϣⲉ ⲉⲕⲙⲟⲩⲣⲣⲟⲫⲏⲧⲏⲥ- ⲙⲡⲇⲓⲁⲃⲟⲗⲟⲥ

ⲛⲧⲟⲕ ϩⲱⲱⲕ ⲉⲛⲉⲕⲟⲩⲉⲣⲏⲧⲉ

ⲡⲁϣⲏⲣⲉ ϩⲓⲧⲙ ⲙⲁⲩⲁⲁⲕ ⲉⲕⲡⲡⲱⲣϣ ⲉⲃⲟⲗ 10 ⲧⲱⲃϩ ϫltⲉgt ⲙⲡⲉⲣⲛⲛⲉⲕϭⲓϫ ⲉⲕⲉ ϫⲓⲧⲛ ⲉϩⲟⲩⲛ ⲉ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ ⲡⲓⲣⲁⲥⲙⲟⲥ ⲉⲕⲙⲁⲕ- ⲙⲟⲩⲣⲉ ⲉⲙⲡⲓ

ⲉⲕϣⲁⲛⲣϩⲟⲧⲉ ⲣⲁⲥⲙⲟⲥ ⲉⲣⲟⲕ

ϩⲏⲧϥ ⲙⲡⲛⲟⲩ 15 ⲙⲁⲩⲁⲁⲕ-ⲧⲉ ⲉⲕⲉⲉⲓ ⲉⲃⲟⲗ ⲟⲩⲛ ϩⲛϩⲃⲏⲩⲉⲉⲙⲓϣⲉ ⲙⲛⲛⲉⲕ ⲅⲁⲣ ⲉⲣⲉⲡⲣⲱⲙⲉ

ϫⲁϫⲉ ϩⲛⲟⲩϩⲓⲏ ϯ ⲙⲙⲟϥ ⲉⲣⲟⲟⲩⲉⲩⲉϭⲱⲧⲡ ϩⲁ ⲉϥⲙⲟⲩⲣ ⲙⲡⲇⲓⲁ

ⲧⲉⲕϩⲏ ⲛⲥⲁϣϥ 20 ⲃⲟⲗⲟⲥ ⲉⲣⲟϥ ⲙⲁⲩ

ⲛϩⲓⲏ- ⲁⲁϥ-ⲛⲉⲕϫⲁϫⲉ ⲉⲧϯ ⲟⲩⲥⲁ ⲛⲕⲟⲧⲥ ⲅⲁⲣ

ⲛⲙⲙⲁⲕ ⲛⲉ ⲙ ⲡⲉ ⲡⲇⲓⲁⲃⲟⲗⲟⲥⲙⲉⲉⲩⲉ ⲉⲧϯ ⲛⲙ ϣⲁϥⲉⲛ ϩⲉⲛϩ

ⲙⲁⲕ- 25 ⲃⲏⲩⲉ ⲅⲁⲣ ⲛⲁⲅⲁⲁⲓϯ ϭⲉ ⲛⲁⲕ ⲡⲁ ⲡⲏ ⲙⲡⲣⲱⲙⲉ

ϣⲏⲣⲉ ⲛⲟⲩϭⲟⲙ ϣⲁⲛⲧⲉϥⲉⲛⲧϥ

ⲉⲃⲟⲗ ϩⲓⲧⲙⲡ ⲉⲧϭⲟⲣϭⲥ ϩⲉⲛⲛⲟⲩⲧⲉ ⲧⲁⲣⲉⲕ ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ 30 ϣⲛϩⲧⲏϥ ⲛⲙⲁⲕ ⲧⲏⲣⲟⲩ- ⲛⲟⲩϫ ⲛϥⲧⲉϩⲛⲧⲁⲡⲛⲟⲩⲧⲉ ⲅⲁⲣ ⲡⲉⲕⲟⲩⲱϣ

ϯ ⲛⲁⲛ ⲁⲛ ⲛⲟⲩ ⲙⲛⲧⲁⲅⲁⲡⲏⲡⲛⲁ ⲙ ⲙⲛⲧ

ALIN SUCIU660

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Naples National Library IB9 fo 56v

ⲓⲃ

ⲛϥⲧⲱϩ ⲙ ⲉⲓⲧⲁ ⲉⲕϩⲙⲟⲟⲥ

ⲡⲉⲧⲥⲁϣⲉ ⲙⲛ ϩⲛⲧⲙⲏⲧⲉ ⲛ

ⲡⲉⲧϩⲟⲗϭ - ϩⲛⲣⲱⲙⲉ ϥⲓⲧⲱⲃϩ ϭⲉ ⲙⲡ ⲡⲉⲕⲣⲟⲟⲩϣ

ⲛⲟⲩⲧⲉ ⲡⲁϣⲏ 5 ⲙⲁⲩⲁⲁⲕ ⲉⲕⲣⲉ ϫⲛⲛⲉⲕⲉⲓ ϣⲁⲛⲛⲁⲩ ⲉϩⲱⲃ

ⲉⲛⲉϥϩⲁϭⲉ- ⲛⲓⲙ ⲙⲟϣⲧⲕⲉⲩⲉⲣϩⲁⲗ ⲅⲁⲣ ⲙⲡ ϫⲉ ⲉⲛⲉⲁⲕⲉⲛ

ⲣⲉϥϣⲙϣⲉ ⲡϫⲏ ⲉⲃⲟⲗ ϩⲙ

ⲛⲟⲩⲧⲉ ϩⲛϩⲉⲛ 10 ⲡⲉⲕⲃⲁⲗ-ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ ⲁⲩⲱ ⲙⲡⲣϫⲓ ⲗⲁ

ⲛⲟⲩⲧⲉ- ⲁⲩ ⲛϣⲁϫⲉ ⲛⲧⲉ

ⲛⲑⲉ ⲛⲁⲇⲁⲙ ⲗⲁⲁⲩ ⲉϩⲟⲩⲛ ⲉ

ⲛⲧⲁⲩⲉⲣ ⲣⲱⲙⲉ ⲉⲙϩⲁⲗ ⲙⲙⲟϥ ϩⲛ 15 ⲡⲉⲛⲉⲕⲃⲁⲗ ⲛⲁⲩ

ⲟⲩⲥⲙⲏ ⲙ ⲙⲛⲧ ⲉⲣⲟϥ ⲛⲧⲉⲛⲉⲕⲛⲟⲩⲧⲉ ⲁϥ ⲙⲁⲁϫⲉ ⲥⲟⲧⲙⲟⲩⲧⲉϩ ⲡⲉⲧϩⲟⲗϭ ⲛⲅϥⲓ ⲙⲡⲉϥⲛⲟ

ⲙⲛⲡⲉⲧⲥⲁϣⲉ- ⲃⲉ ⲛⲅⲧⲁⲗⲟϥ ⲉ

ⲣⲟⲉⲓⲥ ϭⲉ ϩⲱⲱⲕ 20 ϫⲱⲕ-ⲉⲧⲉⲙϯϩⲓⲛⲏⲃ ⲉⲧⲃⲉ ⲡϣⲁϫⲉ

ⲛⲛⲉⲕⲃⲁⲗ ⲣⲉⲕ ⲉⲧⲥⲏϩ ϫⲉ ⲉⲧⲉ

ⲣⲓⲕⲉ ⲛⲛⲉⲕⲃⲟⲩ ⲧⲛⲟ ⲛϩⲏⲏⲃⲉ

ϩⲉ ϫⲉ ⲉⲕⲉⲉⲣ ⲉϫⲛⲛⲉⲛⲟⲃⲉ ⲛ

ⲃⲟⲗ ⲛⲑⲉ ⲛⲟⲩ 25 ⲛⲉⲧϩⲓⲧⲟⲩⲱ

ϭⲁϩⲥⲉ ⲉⲃⲟⲗ ϩⲛⲟⲩ ⲧⲉⲛ ⲉⲧⲉⲧⲛϩⲁϭⲉ ⲁⲩⲱ ⲛ ⲱⲡ ⲙⲡⲉⲩϣⲱ

ⲑⲉ ⲛⲟⲩϩⲁⲗⲏⲧ ⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛⲉⲃⲟⲗ ϩⲛⲟⲩⲡⲁϣ- ⲛⲉ ⲉⲕϣⲁⲛ

ϩⲉⲛϩⲁⲣⲉϩ ⲛⲓⲙ 30 ⲱⲡ ⲙⲡϣⲱⲱⲧ

ϩⲁⲣⲉϩ ⲉⲡⲉⲕ ⲙⲡⲉⲧϩⲓⲧⲟⲩϩⲏⲧ ϩⲛϩⲓⲟ ⲱⲕ ϫⲉ ⲛⲟⲩⲕ

ⲟⲩⲉ ⲅⲁⲣ ⲛⲱⲛϩ ⲛⲉ ⲙⲉⲕⲕⲣⲓⲛⲉⲛⲉ ⲉⲃⲟⲗ ϩⲛⲛⲁⲓ- ⲛⲗⲁⲁⲩ ⲙⲉⲕ

661THE SERMO ASCETICUS

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Venice Marciana 192 fo 100r

ⲓⲅ

ϫⲓⲥⲉ ⲛϩⲏⲧ ⲉϫⲉⲛ ϩⲙⲡⲉⲕⲥⲙⲟⲧⲗⲁⲁⲩ ⲁⲗⲗⲁ ⲉⲣⲉⲡⲉⲕϩⲏⲧ

ϣⲁⲕϥⲓ ϩⲁϩⲱⲃ ⲟ ⲛⲑⲉ ⲛⲟⲩⲕⲱϩⲧ

ⲛⲓⲙ ⲉⲧⲃⲉ ⲧⲁ ⲉϩⲟⲩⲛ ⲉⲡⲛⲟ

ⲅⲁⲡⲏ ⲙⲡⲛⲟⲩ 5 ⲃⲉ-ⲧⲉ- ⲙⲡⲉⲣϣⲱⲡⲉ ⲉⲕ

ϣⲱⲡⲉ ⲛⲭⲣⲏⲥ ⲃⲏⲗ ⲉⲃⲟⲗ ϩⲙⲧⲟⲥ ⲡⲁϣⲏ ⲡⲉⲕϩⲏⲧ ϣⲱ

ⲣⲉ ϫⲉ ⲛⲉⲧⲟ ⲛ ⲡⲉ ⲛⲧⲟϥ ⲉⲕ

ⲭⲣⲏⲥⲧⲟⲥ ⲛⲉⲧ 10 ⲧⲟⲣϩ ϩⲛϩⲱⲃ

ⲛⲁⲟⲩⲱϩ ϩⲓϫⲙ ⲛⲓⲙ-ⲡⲕⲁϩ ⲁⲩⲱ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕϩⲏⲧ

ⲛⲃⲁⲗϩⲏⲧ ⲛⲉⲧ ⲉⲉⲣϫⲟⲉⲓⲥ ⲉⲣⲟⲕⲛⲁϣⲱϫⲡ ϩⲓ ⲁⲗⲗⲁ ⲁⲣⲓϫⲟⲉⲓⲥ

ϫⲱϥ- 15 ⲛⲧⲟϥ ⲉⲡⲉⲕ

ⲁⲩⲱ ϫⲉ ⲧⲁⲅⲁⲡⲏ ϩⲏⲧ-ϣⲁⲥⲉⲣⲭⲣⲏⲥ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛ

ⲧⲟⲥ ⲉϥϫⲱ ⲙ ⲥⲁⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲟⲥ ϫⲉ ⲉⲕϣⲁⲛ ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ 20 ϩⲏⲧ ⲟⲩⲁϩϥ ⲛ

ⲁⲣⲓⲭⲣⲏⲥⲧⲟⲥ ⲥⲱⲕ-ϩⲓⲃⲁⲗϩⲏⲧ ⲧⲁ ⲙⲡⲉⲣⲥⲱⲧⲙ ⲛⲥⲁⲣⲉⲕϩⲉ ⲉⲡⲉⲟⲟⲩ ⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲡⲛⲟⲩⲧⲉ- ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲙⲡⲉⲣϣⲱⲡⲉ ⲛⲑⲉ 25 ϩⲏⲧ ⲛⲧⲟϥ ⲥⲱ

ⲛⲛⲉⲓϣⲟⲛⲧⲉ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲧⲣⲏⲧ ϩⲓϫⲛⲛ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕ

ⲧⲟⲟⲩ ⲉⲧⲉ ⲡⲛⲟⲩ ϩⲏⲧ ⲉⲉⲣⲛⲟⲩⲧⲉ

ⲧⲉ ⲡⲉϣⲱⲡⲉ ⲛⲁⲕ ⲁⲗⲗⲁⲛⲧⲟϥ ⲛⲑⲉ ⲛⲟⲩ 30 ⲙⲁⲣⲉⲡⲉⲕϩⲏⲧ

ⲕⲁϣ ⲉϥⲣⲏⲧ ϩⲓ ⲛⲧⲟϥ ⲥⲱⲧⲙϫⲛⲟⲩⲙⲟⲟⲩ ⲉⲧⲉ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ-ⲡⲛⲟⲩⲛ ⲡⲉ ⲕⲟⲩⲱϣ ⲉⲥⲱⲧⲙ

ϣⲱⲡⲉ ⲉⲕⲙⲟⲧⲛ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ

ALIN SUCIU662

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Venice Marciana 192 fo 100v

ⲓⲇ ⲓⲁ

ⲡⲁϣⲏⲣⲉ ⲛⲅ ⲉⲡϫⲓⲛϫⲏ-ⲛⲁⲟⲩⲱϣ ⲁⲛ ⲁⲩⲱ ⲟⲛ ϫⲉ ⲁⲛltⲁgt

ⲉⲥⲱⲧⲙ ⲛⲥⲁ ⲁⲛⲟⲙⲓⲁ ϫⲓⲥⲉ

ⲛⲉⲕⲟⲩⲱϣ ⲉⲧⲁⲁⲡⲉ ⲁⲩϩⲛⲅⲥⲱⲧⲙ ⲛⲥⲁ 5 ⲣⲟϣ ⲉϫⲟⲓ ⲛ

ⲡⲛⲟⲩⲧⲉ- ⲑⲉ ⲛⲟⲩⲉⲧⲡⲱ

ⲡⲟⲩⲱϣ ⲙⲡⲛⲟⲩ ⲉⲥϩⲟⲣϣ -ⲧⲉ ⲡⲉ ϩⲁⲣⲉϩ ⲉ ⲧⲉⲛⲛⲁⲩ ⲅⲁⲣ ϫⲉ

ⲛⲉϥⲉⲛⲧⲟⲗⲏ ⲉⲣϣⲁⲛⲡⲣⲱ

ⲉⲕϣⲁⲛϩⲁⲣⲉϩ 10 ⲙⲉ ⲧⲟϭϥ ⲉⲡⲛⲟⲩ

ⲅⲁⲣ ⲉⲛⲉϥⲉⲛⲧⲟ ⲧⲉ ϣⲁϥⲗⲟ ⲉϥ

ⲗⲏ ⲕⲛⲁϣⲱ ϩⲟⲣϣ ⲛⲛⲟⲃⲉⲡⲉ ⲉⲟⲩⲉⲛϭⲟⲙ ϣⲁⲣⲉⲡϣⲁϫⲉ

ⲙⲙⲟⲕ ϩⲛⲛⲉⲕ ⲙⲡⲥⲱⲧⲏⲣ

ϩⲃⲏⲩⲉ ⲧⲏⲣⲟⲩ 15 ϫⲱⲕ ⲉⲃⲟⲗ ⲉ

ⲁⲩⲱ ⲡⲉⲕϩⲱⲃ ϫⲱϥ ϫⲉ ⲉⲧⲉ

ⲛⲁϣⲱⲡⲉ ⲛ ⲧⲛϣⲁⲛϭⲱ ϩⲙ

ⲥⲱⲧⲡ ϫⲉ ⲛⲉϥ ⲡⲁϣⲁϫⲉ ⲧⲉⲉⲛⲧⲟⲗⲏ ⲛⲥⲉ ⲧⲛⲛⲁⲥⲟⲩⲉⲛ ⲧ

ϩⲟⲣϣ ⲁⲛ- 20 ⲙⲉ ⲁⲩⲱ ⲧⲙⲉ

ⲉϥⲱϣ ⲉⲃⲟⲗ ⲟⲛ ⲛⲁⲉⲣⲧⲏⲩⲧⲛ

ϫⲉ ⲁⲙⲏⲓⲧⲛ ϣⲁ ⲛⲣⲙϩⲉ-ⲣⲟⲓeuroⲟⲩⲟⲛ ⲛⲓⲙ ⲉϥϫⲱ ⲙⲙⲟⲥ

ⲉⲧϩⲟⲥⲉ ⲁⲩⲱ ⲉ ϫⲉ ⲡⲛⲟⲩⲧⲉ ⲛⲁ

ⲧⲟⲧⲡ ⲁⲩⲱ 25 ⲉⲣⲧⲏⲩⲧⲛ ⲛⲁⲛⲟⲕ ϯⲛⲁϯ ⲉⲙ ⲣⲙϩⲉ ⲉⲛⲉⲧⲛ

ⲧⲟⲛ ⲛⲏⲧⲛ - ⲛⲟⲃⲉ ⲉⲃⲟⲗⲁⲩⲱ ⲟⲛ ϥⲱϣ ϫⲉ ⲡⲛⲟⲩⲧⲉ

ⲉⲃⲟⲗ ⲟⲩⲃⲉ ϩⲟⲓⲛⲉ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲡ

ⲉⲩϩⲟⲥⲉ ⲉⲡϫⲓⲛ 30 ⲣⲱⲙⲉ-ϫⲏ ⲛⲑⲉ ⲉⲧ ⲉⲃⲟⲗ ϫⲉ ϥⲥⲏϩ ϫⲉ

ⲥⲏϩ ϫⲉ ⲁϩⲣⲟⲟⲩ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲛⲛⲉⲧϩⲟⲥⲉ ⲥⲉϩⲟⲥⲉ ⲛⲉⲧⲟⲩⲧⲃⲃⲟ

663THE SERMO ASCETICUS

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Oxford Bodleian Library MS Copt F 157(P)r

TRANSLATION

[A] Unknown number of lines missing

7 [ ] and do not quarrel about anything10 [Do] not be hard [so that] you do not die before

your [time]54

11 [Do not] be O [my] son [ ]

Unknown number of lines missing21 [ ] [run immediately from] all [these things] [Do not] be

[ ] O my [son] but be [meek] for the [meek will] inheritthe earth55

Unknown number of lines missing23 [ ] and [the] Devil [will not have] power [over you] Be

[calm] and humble with all people

[A] BnF Copte 1321 fo 87r + BnF Copte 1332 frag 42Cv

c20 lines missing c20 lines missing[ ] [ ] [ⲁⲩⲱ ⲛϩⲟⲙⲟⲟⲩ][ⲕ]ⲁ ⲣⲡⲟⲥ ϥ [ⲛⲁⲧ] ⲥⲓⲟⲛ [ ⲧⲉⲛⲟⲩ]ⲃⲃⲟϥ- ⲁⲩⲱ [ⲛⲟⲩⲟⲉⲓϣ]ⲁ [ⲅ]ⲱⲛⲓⲍⲉ ϭ [ⲉ] ⲡⲁ ⲛⲓⲙ[ ϣⲁⲉⲛⲉϩ]ϣⲏⲣⲉ ⲧⲁⲣⲉⲕ ⲛⲉⲛ[ⲉϩ ϩⲁ]ϭⲱ ϩⲛⲛⲁⲡⲧⲃ ⲙⲏ [ⲛ-]ⲃⲟ ⲧⲏⲣⲟⲩ ⲉⲓⲧⲉ ϩⲛⲛⲉⲕⲃⲁⲗⲉⲓⲧⲉ ϩⲙⲡⲉⲕ

ϩⲏⲧ ⲧⲁⲣⲉⲕⲉⲓ[ⲉⲧ]ⲉ ⲕⲁⲣⲭⲏⲛⲑⲉ ⲛⲛⲉⲓⲕⲟⲩⲓ

ⲛϣⲏⲣⲉ ⲛⲧⲁmargin

54 Eccles 71755 Matt 55

ALIN SUCIU664

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24 Look at [your] teacher how [he] walked [in] humbleness[setting] for us [a model] so that [ ]56

[B] Unknown number of lines missing28 [Look at] Isaiah [crying] out and [saying] lsquo[Our] entire

righteousness is like [a] menstrual ragrsquo57 [before] you29 [And our] Lord [instructed] those [who followed] him lsquoIf

you [do] every[thing] that [has been] ordered [to you] [ ]58

Unknown number of lines missing29a Look at the tax collector my [son] whom God praised for

his humbleness31 Walk in poverty my [son] for [the] poverty [humbles] the

person59 Do not [ ] [ ] according to the [commandment] of[Christ] so that you [devote yourself to] God [and] God [ ] you

32 Devote yourself to [God] [ ] his sweetness and you will[know his] wish

One leaf missing[C] 38 [Sitting] in your cell be like a master-pilot who steers

his ship60 observing the wind from which side it comes to youwhether comes the good wind or comes the bad wind Be strongin the battle and cry out lsquoArise north wind and come southwind and blow in my garden so that my spices give scentrsquo61

39 Sitting in your cell my son do not be like a judge40 Do not weary of praying and you will be heard41 While you are in a labour look for rest42 My son give yourself to God with all your strength so that

he fights for you62 protects you gives you power and fights withthose who fight against you For you shall not be able to do any-thing apart from God but if the person supplicates God thenGod gives him power watches him fills him with wisdom andunderstanding and leads him with his counsel63

[B] BnF Copte 1321 fo 87v + BnF Copte 1332 frag 42Cr

[C] Venice Marciana 192 fo 99r (p 1)

56 1 Pet 22157 Isa 64558 Luke 171059 Prov 10460 Cf 4 Macc 7161 S of S 41662 Cf Exod 141463 Cf Ps 7224

665THE SERMO ASCETICUS

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43 Sitting in your cell do not be wandering forth Pay atten-tion [D] how you sit Do not become like a beast that hastens afterthe person but rather be the person who drives the beast Sittingin your cell have a guard to you Do not have the body in the cellwhile your heart is in Egypt but make your body a temple ofGod64 and strengthen your thoughts so that you obtain for your-self the stable thought

43a Sitting in your cell do not let your mind exalt with you orexalt yourself by the deliberation of your mind65 or praise your-self alone for God detests those who praise themselves alone66

but he looks upon the prayer of those who are humble67 Sittingin your cell do not have any fetters It is sufficient (to do) foreach day its works68 so that you remain calm Guard yourself notto commit sin Sitting in your cell persist in your prayers fastsand the fight of your heart so that you abide in the things that be-long to the purity of the heart for without peace and holiness [E]no one will see God69

44 Sitting in your cell if a brother brings reports against youdo not let your heart be concerned with them so that you remaincalm and your heart remains quiet for many are the thoughts ofthe cell

45 Sitting in the cell keep recitation in your mouth If youstop put a guard to you or else you are led astray so that you re-main in the pure things and the Holy Spirit befriends you Sittingin your cell seek after the blameless thought and the thought ofGod makes him a member of your household so that he over-comes all the thoughts that fight against you For the thought ofGod which is the reason is the king of the passions70

46 Sitting in your cell fight against yourself so that you obtainthe grace of the cell for the cell has grace

[D] Venice Marciana 192 fo 99v (p 2)[E] Naples National Library IB9 fo 52r (p 3)

64 Cf 1 Cor 31665 Sir 6266 1 Clement 30667 Ps 1011868 Cf Matt 63469 Cf Heb 121470 Cf 4 Macc 17 13 182 The idea that reason rules over passions is

based on 4 Macc 11 ff

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47 Sitting in your cell do not teach yourself to pine for a persondo not let a person wait for you and also do not wait for a person sothat you remain calm but because of the commandment of Godsupport those who come to you If a brother [F] spends a Sundaywith you support him because of the commandment of God If abrother comes to the monastery71 while you are in it support himuntil he finds a cell because of the commandment of God And doaccording to your capacity that which depends on you for you alsoif you go to a monastery you want to be helped For this is the com-mandment of God and these are the works of the cell my son

48 If you come out from the cell be careful72 so that you donot bring out the laden ship and empty it and you do not walk bythe sight of your eyes and the hearing of your ears Stay safe myson and let all the things that you see be profitable to you so thatyou return calm to your cell

49 Sitting in your cell my son have constantly the thought ofGod in your heart and his fear shall encircle you

50 For the fear of God drives out from the soul all sin corrup-tion and transgression

51 The one who has obtained the fear of God has obtained allgrace The one who has the fear of God has [G] treasuries filledwith all good things For the fear of God delivers the person fromsin and it is in the fear of God that everyone turns away from evil

52 Sitting in your cell keep the judgement before you and per-form the things of life Gird yourself about your loins with theteaching73 and you shall trample upon your bruised enemies

53 Do not be undisciplined my son but fear God and keep hiscommandments74

54 My son do not be the slave of your cowardice75 for humanglory Guard yourself against vainglory or else God shall scatteryour bones76

[F] Naples National Library IB9 fo 52v (p 4)[G] Naples National Library IB9 fo 53r (p 5)

71 Literally lsquomountainrsquo a word which designates a monastery or a monas-tic settlement

72 Literally lsquohold your heartrsquo73 Cf Eph 61474 Eccles 121375 Literally lsquoof his cowardicefearrsquo The Qasr el-Wizz fragment has lsquoof his

desire and his fearrsquo The Sahidic text is perhaps corrupted at this point theGreek reads μὴ γίνου δοῦλος τοῦ θελήματος σου ἕνεκα δόξης ἀνθρωπίνης

76 Cf Ps 526 Ezek 65

667THE SERMO ASCETICUS

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55 Do your entire work for God77 for God is not unjust to re-ward you according to your work78

56 Cleanse your heart my son so that God listens to youimmediately

56a Present yourself approved to God79

57 Do not restrain yourself and strive day after day and do notbe negligent so that your time does not cease from you and youcurse the day you were born

58 I bid you my son [H] do not walk with a person fromwhom you will not profit so that you do not fall upon your faceDo not walk with an angry person80 Do not befriend a slandererDo not walk with a drunkard Do not befriend an irascible personDo not walk with a garrulous person so that you become meekfor the meek will inherit the earth81 Do not befriend a hasty per-son Do not walk with a person who is friend with a woman or achild nor be friends with a woman Do not walk with someoneyounger than you so that you are not confused and do notgo backwards

59 If you make a friend let him be a believer a personwhose work surpasses yours a God-loving person a personwho does not look at the things of this world for it is thethings of this world that separate the person from God Do notbe friends with a person on account of the things of this worldfor it is the things of this world that separate the personfrom God

60 Rather be friends with a God-loving pauper a humble pau-per a hospitable pauper a pauper girded with the fear of God apauper who carries the cross a pauper who gives heed to God andhas a guard on his mouth82

61 My son befriend [I] everyone who fears God and keeps hiscommandments83

[H] Naples National Library IB9 fo 53v (p 6)[I] Naples National Library IB9 fo 54r (p 7)

77 Cf Col 32378 Following the Qasr el-Wizz fragment codex MONBON has lsquoyour heartrsquo

Cf Heb 61079 2 Tim 21580 Cf Prov 222481 Matt 5582 Cf Ps 140383 Cf Eccles 1213

ALIN SUCIU668

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62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

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67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

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67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

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70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

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73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

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Page 28: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

Naples National Library IB9 fo 53v

ⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲡⲓⲥⲧⲟⲥ ⲟⲩⲣⲱⲙⲉ ⲛⲅⲛⲁϯ ⲣⲱⲙⲉ ⲉⲣⲉⲡⲉϥ

ϩⲏⲩ ⲉⲣⲟϥ ⲁⲛ ϩⲱⲃ ϫⲟⲥⲉ ⲉ

ϫⲛⲛⲉⲕⲉⲓ ⲉ ⲡⲱⲕ ⲟⲩⲣⲱϫⲙⲡⲉⲕϩⲟ- 5 ⲙⲉ ⲙⲙⲁⲓⲛⲟⲩ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲧⲉ ⲟⲩⲣⲱⲙⲉ

ⲟⲩⲣⲉϥϭⲱⲛⲧ ⲛϥϭⲱϣⲧ ⲁⲛ ⲉ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲛⲁⲡⲉⲓⲙⲁ ϫⲉ

ⲣⲉϥⲕⲁⲧⲁⲗⲁ ⲛⲁⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲗⲉⲓ- 10 ⲡⲱⲣϫ ⲙⲡⲣⲱⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉ-ⲟⲩⲣⲉϥϯϩⲉ ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲣⲱⲙⲉ ⲉⲧⲃⲉ ⲛⲁ

ⲣⲉϥⲕⲱϩ ⲡⲉⲓⲙⲁ ϫⲉ ⲛⲁ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ 15 ⲡⲉⲓⲙⲁ ⲛⲉⲧ

ⲟⲩϩⲁϩ ⲛϣⲁϫⲉ ⲡⲱⲣϫ ⲙⲡⲣⲱⲧⲁⲣⲉⲕϣⲱⲡⲉ ⲙⲉ ⲉⲡⲛⲟⲩⲧⲉⲉⲕⲟ ⲛⲣⲙⲣⲁϣ ⲁⲣⲓϣⲃⲏⲣ ⲛⲧⲟϥ

ϫⲉ ⲛⲣⲙⲣⲁϣ ⲉⲩϩⲏⲕⲉ ⲙⲙⲁⲓⲛⲉⲧⲛⲁⲕⲗⲏⲣⲟ 20 ⲛⲟⲩⲧⲉ-ⲛⲟⲙⲉⲓ ⲙⲡⲕⲁϩ ⲟⲩϩⲏⲕⲉ ⲉϥⲑⲃ

ⲙⲡⲉⲣⲣϣⲃⲏⲣ ⲉⲩ ⲃⲓⲏⲩ-ϣⲧⲉⲣⲧⲓⲣ ⲟⲩϩⲏⲕⲉ ⲉⲙⲙⲁⲓ

ⲙⲡⲉⲣⲙⲟⲟϣⲉ ⲙⲛ ϣⲙⲙⲟ-ⲟⲩⲣⲱⲙⲉ ⲉϥⲟ ⲛ 25 ⲟⲩϩⲏⲕⲉ ⲉϥϩⲏⲕ

ϣⲃⲏⲣ ⲉⲩⲥϩⲓⲙⲉ ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ ϩⲛⲑⲟⲧⲉ ⲙⲡ

ⲟⲩⲇⲉ ⲙⲡⲉⲣⲕⲁ ⲛⲟⲩⲧⲉ-ⲙⲛⲧϣⲃⲏⲣ ⲛⲁⲕ ⲟⲩϩⲏⲕⲉ ⲉϥϥⲉⲓ

ⲙⲛⲟⲩⲥϩⲓⲙⲉ ⲥⲟⲥ -ⲙⲡⲉⲣⲙⲟⲟϣⲉ 30 ⲟⲩϩⲏⲕⲉ ⲉϥϭⲱϣⲧ

ⲙⲛⲟⲩⲕⲟⲩⲓ ⲉⲣⲟⲕ ⲉⲡⲛⲟⲩⲧⲉ ⲉⲟⲩⲛϫⲛⲛⲉⲕⲧⲁϩⲧ ⲟⲩϩⲁⲣⲉϩ ϩⲛⲧⲉϥ

ⲛⲅⲉⲓ ⲉⲡⲁϩⲟⲩ- ⲧⲁⲡⲣⲟ-ⲉⲕϣⲁⲛⲕⲁ ⲟⲩϣ ⲡⲁϣⲏⲣⲉ ⲁⲣⲓϣ

ⲃⲏⲣ ⲛⲁⲕ ⲕⲁⲁϥ 35 ⲃⲏⲣ ⲉⲣⲱⲙⲉ

Col A 26 ⲟⲩⲇⲉ ⲟⲩⲕⲟⲩⲓ added later

655THE SERMO ASCETICUS

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Naples National Library IB9 fo 54r

ⲛⲓⲙ ⲉϥⲉⲣϩⲟⲧⲉ ⲛⲁϥ ϫⲉ ⲛⲧⲟϥϩⲏⲧϥ ⲙⲡⲛⲟⲩ ⲡⲉⲧⲛⲁⲧⲁϫⲣⲉ

ⲧⲉ ⲁⲩⲱ ⲉϥϩⲁ ⲡⲉⲕϩⲏⲧ ⲛⲁϥ

ⲣⲉϩ ⲉⲛⲉϥⲉⲛ ⲛϥϫⲓ ϩⲗⲟϭⲧⲟⲗⲏ- 5 ⲛⲧⲉⲡⲉϥⲕⲱϩⲧ

ⲙⲡⲉⲣⲕⲁ ⲧⲉⲕ ϣⲱⲡⲉ ⲛϩⲏⲧⲕ ϩⲉⲗⲡⲓⲥ ϩⲛⲣⲱ ⲛϥⲣⲱⲕϩ ⲛⲛⲉⲕⲙⲉ ⲡⲁϣⲏⲣⲉ ⲉⲧ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ-ⲃⲉ ⲧⲙⲟⲧⲛⲉⲥ ⲙ ϭⲱϣⲧ ⲉⲡⲛⲟⲩ

ⲡⲉⲓⲙⲁ ⲧⲁⲣⲉⲕ 10 ⲧⲉ ⲡⲁϣⲏⲣⲉ ⲧⲁϭⲱ ⲉⲕⲟ ⲛⲣⲙϩⲉ- ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱ

ⲛⲉϫ ⲡⲉⲕⲣⲟⲟⲩϣ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲡϫⲟⲉⲓⲥ ⲧⲁ ⲥⲱⲧⲙ ⲛⲥⲁⲡⲛⲟⲩⲣⲉϥϥⲓ ⲣⲟⲟⲩϣ ⲧⲉ ⲡⲁϣⲏⲣⲉϩⲁⲣⲟⲕ- 15 ⲧⲁⲣⲉⲡⲛⲟⲩⲧⲉ

ⲕⲁ ⲧⲉⲕϩⲉⲗⲡⲓⲥ ⲥⲱⲧⲙ ⲉⲣⲟⲕ-ϩⲙⲡⲛⲟⲩⲧⲉ ⲡⲁ ⲡⲱⲧ ⲉϩⲟⲩⲛ ⲉⲣⲟϥϣⲏⲣⲉ ϫⲉ ⲛⲧⲟϥ ⲧⲁⲣⲉϥⲡⲱⲧ

ⲡⲉⲧⲛⲁⲙⲟⲟⲛⲉ ⲉϩⲟⲩⲛ ⲉⲣⲟⲕ ⲛϥⲙⲙⲟⲕ- 20 ⲧⲥⲁⲃⲟⲕ ⲉⲡⲉϥ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ ⲛⲟⲙⲟⲥ ⲛϥⲟⲩⲉⲉⲓⲥ ⲉⲣⲟⲕ ⲛⲉϩ ⲡⲉϥⲥⲟⲟⲩⲛ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁ ⲉⲣⲟⲕ ⲛϥϣⲱ

ⲥⲁⲛⲟⲩϣⲕ ⲡⲉ ⲛⲁⲕ ⲛϫⲁⲩ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲥⲕⲉ 25 ⲙⲟⲉⲓⲧ ⲥⲟⲩⲡⲁⲍⲉ ⲙⲙⲟⲕ ⲧⲉⲛ ⲡⲉⲕϩⲏⲧ ⲉ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲧⲁϫ ϩⲟⲩⲛ ⲉⲣⲟϥ ⲧⲁⲣⲉ ⲡⲉⲕϩⲏⲧ ⲣⲉϥⲙⲟⲟϣⲉ ⲛⲙ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁϫⲓ ⲙⲁⲕ ⲉϥⲥⲟⲩ

ⲙⲟⲉⲓⲧ ϩⲏⲧⲕ 30 ⲧⲱⲛ-ⲕⲁ ⲡⲛⲟⲩⲧⲉ ϣⲱⲡⲉ ⲉⲕⲁϣⲉ

ⲛⲁⲕ ⲛⲃⲟⲏ ⲉⲣⲟϥ ⲛⲧⲉⲩϣⲏ

ⲑⲟⲥ ⲡⲁϣⲏⲣⲉ ⲙⲛⲡⲉϩⲟⲟⲩ ϫⲉ ⲛⲛⲅϯ ⲕⲁⲣⲡⲟⲥ ⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ

ALIN SUCIU656

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Naples National Library IB9 fo 54v

ⲉⲓⲥ ⲉⲣⲟⲕ- ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲥⲁⲛⲟⲩϣⲕ ϩⲙⲡ ϩⲟϫϩⲉϫ ⲧⲁ

ϫⲟⲉⲓⲥ ϫⲉ ⲛⲧⲟϥ ⲣⲉⲕϣⲱⲡⲉ

ⲡⲉⲧⲛⲁϯ ⲛⲁⲕ ϩⲙⲡⲉⲙⲧⲟⲛ-ⲛⲛⲁⲓⲧⲏⲙⲁ 5 ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲙⲡⲉⲕϩⲏⲧ- ϩⲓⲥⲉ ⲧⲁⲣⲉⲕ

ⲉⲕϣⲁⲛⲁⲓⲧⲉⲓ ϣⲱⲡⲉ ϩⲙⲛⲟⲩϩⲱⲃ ⲛⲧⲟ ⲡⲉⲙⲧⲟⲛ ⲁⲩⲱⲟⲧϥ ⲙⲡⲛⲟⲩ ⲛⲛⲉⲕⲙⲉⲥⲧⲉ

ⲧⲉ ⲙⲡⲉⲣⲉⲓ ⲉⲡⲁ 10 ⲟⲩϩⲱⲃ ⲉϥϩⲟ

ϩⲟⲩ ϫⲉϣⲁⲣⲉ ⲥⲉ ϫⲉ ϩⲓⲧⲉⲛ

ⲡⲛⲟⲩⲧⲉ ϫⲉⲛⲧ ϩⲁϩ ⲛϩⲓⲥⲉ ⲉⲣⲉ

ⲡⲣⲱⲙⲉ ⲉⲛⲁⲩ ⲡⲣⲱⲙⲉ ⲛⲁ

ϫⲉ ϥⲛⲁϩⲩⲡⲟ ⲛⲟⲩϩⲙ -ⲙⲓⲛⲉ ⲁⲗⲗⲁ 15 ⲡⲁϣⲏⲣⲉ ⲉⲓϯ ⲥ

ϩⲙⲡⲉⲕϩⲏⲧ ⲃⲱ ⲛⲁⲕ ϩⲛⲛⲉⲧⲏⲣϥ ⲁⲓⲧⲉⲓ ⲁⲩⲱ ϩⲓⲟⲟⲩⲉ ⲙⲡⲱ

ⲕⲛⲁϫⲓ- ⲛⲁϩ ⲉⲓⲧⲁⲗⲟⲡⲁϣⲏⲣⲉ ⲉⲕϩⲙⲟ ⲙⲙⲟⲕ ⲉϩⲣⲁⲓ

ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ 20 ⲉϫⲛⲛⲉϩⲓⲟⲟⲩⲉ

ⲕⲁ ⲧⲡⲩⲗⲏ ⲉⲧ ⲉⲧⲥⲟⲩⲧⲱⲛ-ϭⲏⲩ ⲙⲡⲉⲕⲉⲙ ⲙⲡⲉⲣⲙⲟⲟϣⲉ

ⲧⲟ ⲉⲃⲟⲗ- ϩⲛⲟⲩϭⲱⲱⲙⲉⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲙⲟⲟϣⲉ

ⲧⲉⲕⲣⲓ ⲕⲁ ⲧⲉⲛ 25 ⲛⲧⲟϥ ⲉⲕⲥⲟⲩ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ⲧⲱⲛ ϩⲛϩⲱⲃ

ⲧⲉ ⲛⲧⲟⲟⲧⲕ - ⲛⲓⲙ-ⲉϣⲱⲡⲉ ⲉⲕ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛϣⲁⲛⲟⲩⲱϣ ⲥⲁϭⲓⲛⲉⲣϩⲱⲃ

ⲡⲁϣⲏⲣⲉ ⲕⲛⲁ 30 ⲛⲓⲙ-ϫⲓ ⲥⲃⲱ ⲉⲕ ⲙⲡⲉⲣϣⲱϣ

ϣⲁⲛⲙⲉⲣⲉ ⲥⲱ ⲙⲛⲧⲏⲩ ⲛⲓⲙ-ⲧⲙ ⲕⲛⲁϫⲓ- ϣⲱⲡⲉ ⲛⲧⲟϥ

657THE SERMO ASCETICUS

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Naples National Library IB9 fo 55r

ⲉⲕⲧⲁϫⲣⲏⲩ ⲙⲁⲓⲛⲟⲩⲧⲉ ⲧⲏ

ⲉϫⲛⲛⲉⲧⲥⲏϩ ⲣⲟⲩ-ⲁⲩⲱ ⲡⲛⲟⲙⲟⲥ ϫⲓ ϭⲉ ⲛⲁⲕ ⲛⲇⲁⲩ

ⲙⲡⲛⲟⲩⲧⲉ ⲕⲁ ⲉⲓⲇ ⲉϥⲱϣ

ⲁϥ ϩⲙⲡⲉⲕ 5 ⲉⲃⲟⲗ ⲉⲣⲉⲥⲁⲟⲩⲗ

ϩⲏⲧ ⲛⲛⲁⲩ ⲡⲏⲧ ⲛⲥⲱϥⲛⲓⲙ- ϫⲉ ⲁⲛⲅ ⲟⲩⲟⲩϩⲟⲣ

ⲥⲱⲧⲙ ⲇⲁⲇ ⲉϥⲙⲟⲟⲩⲧ ⲁⲩⲱⲉϥⲱϣ ⲉⲃⲟⲗ ⲁⲛⲅ ⲟⲩⲡⲏⲓ ⲛⲟⲩ

ⲉϥϫⲱ ⲙⲙⲟⲥ 10 ⲱⲧ-ϫⲉ ⲛⲥⲁⲃⲏⲗ ϫⲉ ⲛⲁⲓ ϭⲉ ⲧⲏⲣⲟⲩ ⲡⲁ

ⲡⲉⲕⲛⲟⲙⲟⲥϣⲟ ϣⲏⲣⲉ ⲁⲓϫⲟⲟⲩ

ⲟⲡ ⲛⲁⲓ ⲙⲙⲉⲗⲉ ⲉⲧⲃⲉ ⲡⲉⲑⲃⲃⲓⲟ-ⲧⲏ ⲛⲉⲓⲛⲁⲧⲁ ϫⲓ ⲇⲁⲩⲉⲓⲇ ⲛⲁⲕ

ⲕⲟ ⲡⲉ ϩⲙⲡⲁⲑⲃ 15 ⲟⲛ ⲛⲥⲙⲟⲧ ⲉⲣⲉ

ⲃⲓⲟ- ⲛⲉϥϫⲁϫⲉ ⲡⲏⲧ

ⲁⲩⲱ ⲟⲛ ϫⲉ ϯⲛⲁ ⲛⲥⲱϥ ⲉϥⲱϣ

ⲧⲉⲗⲏⲗ ⲉϫⲙ ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ

ⲡⲉⲕϣⲁϫⲉ ⲛⲑⲉ ⲡⲱⲧ ⲛⲥⲁⲛⲁⲙⲡⲉⲛⲧⲁϥϭⲛ 20 ϫⲁϫⲉ ⲛⲧⲁⲧⲁ

ϩⲁϩ ⲛϣⲱⲗ ϩⲟⲟⲩ ⲁⲩⲱ ⲛ

ⲁⲩⲱ ⲙⲁⲣⲉⲡ ⲛⲁⲕⲧⲟⲓ ⲙⲡⲟⲩϣⲁϫⲉ ⲙⲡⲛⲟⲩ ⲱϫⲉⲛ-ⲧⲉ ϩⲗⲟϭ ϩⲛⲧⲉⲕ ⲇⲁⲩⲉⲓⲇ ⲙⲉⲛ ⲥⲱ

ⲧⲁⲡⲣⲟ ⲛⲑⲉ ⲛ 25 ⲙⲁⲧⲓⲕⲟⲥ ⲉϥ

ⲇⲁⲩⲉⲓⲇ ϫⲉ ⲁ ⲙⲓϣⲉ ⲟⲩⲃⲉ ⲛ

ⲛⲉⲕϣⲁϫⲉ ϩ ϫⲓϫⲉⲉⲩⲉ ⲉⲧⲟⲩ

ⲗⲟϭ ϩⲛⲧⲁϣⲟⲩ ⲟⲛϩ ⲉⲃⲟⲗ ⲉϥⲱⲃⲉ ⲉϩⲟⲩⲉ ⲑⲁⲣⲉⲓ ⲙⲡⲛⲟⲩ

ⲉⲟⲩⲉⲃⲓⲱ ϩⲛ 30 ⲧⲉ ⲉϥⲙⲓϣⲉ ⲉ

ⲣⲱⲓ- ϫⲱϥ ⲉⲧⲃⲉ ⲧⲉϥ

ⲇⲁⲩⲉⲓⲇ ⲅⲁⲣ ⲉϥ ⲡⲣⲟϩⲁⲓⲣⲉⲥⲓⲥ

ϣⲟⲟⲡ ⲙⲡⲣⲟ ⲉⲧⲉ ⲟⲩⲉⲛⲧⲁϥⲥ

ⲥⲱⲡⲟⲛ ⲛⲙ

ALIN SUCIU658

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ⲉϩⲟⲩⲛ ⲉⲣⲟϥ- ⲧⲏⲣⲥ ⲙⲡϫⲁϫⲉⲛⲧⲟⲕ ϭⲉ ϩⲱ ⲛⲧⲉⲧⲉⲙⲗⲁⲁⲩ

ⲱⲕ ⲱ ⲡⲁ ϫⲓ ⲧⲏⲩⲧⲛ ⲛ

ϣⲏⲣⲉ ⲁⲣⲓϫⲁⲣ ϭⲟⲛⲥ -ϩⲏⲧ ⲛⲅⲱϣ 5 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ ⲟⲥ ϫⲉ ⲛⲧⲁϥϯ

ⲡⲱⲧ ⲛⲥⲁⲛⲁ ϭⲟⲙ ⲛⲛⲁⲡⲟⲥϫⲁϫⲉ ⲧⲁⲧⲁϩⲟ ⲧⲟⲗⲟⲥ ⲙⲙⲁⲧⲉ-ⲟⲩ ⲉⲧⲉ ⲙⲙⲉⲉⲩⲉ ⲡⲥⲱⲧⲏⲣ ⲱϣ

ⲛⲉⲉⲑⲟⲟⲩ ⲉⲧϯ 10 ⲉⲃⲟⲗ ϫⲉ ⲡⲉϯϫⲱ

ⲛⲙⲙⲁⲕ ⲁⲩⲱ ⲙⲙⲟϥ ⲛⲏⲧⲛ

ⲛⲛⲁⲕⲧⲟⲓ ⲙ ϯϫⲱ ⲙⲙⲟϥ ⲛⲟⲩ

ⲡⲟⲩⲱϫⲉⲛ ⲟⲛ ⲛⲓⲙ ϫⲉ ⲣⲟ

ϯⲛⲁⲗⲟϫϩⲟⲩ ⲛⲥⲉ ⲉⲓⲥ-ⲧⲙⲉϣϭⲙϭⲟⲙ 15 ⲏ ⲛⲅϫⲓ ⲛⲁⲕ ⲛⲧ

ⲉⲁϩⲉⲣⲁⲧⲟⲩ ⲥⲉ ⲙⲛⲧϫⲱⲱⲣⲉ

ⲛⲁϩⲉ ϩⲁⲣⲁⲧⲟⲩ ⲛ ⲓⲏⲥⲟⲩ ⲡϣⲏ

ⲛⲛⲁⲟⲩⲉⲣⲏⲧⲉ- ⲣⲉ ⲛⲛⲁⲩⲏ ⲡϫⲉ ⲁⲕⲙⲟⲣⲧ ⲛⲟⲩ ϫⲱⲱⲣⲉ ϩⲙⲡϭⲟⲙ ⲉⲡⲡⲟⲗⲉ 20 ⲡⲟⲗⲉⲙⲟⲥ ⲉϥ

ⲙⲟⲥ ⲉⲃⲟⲗ ϫⲉ ⲡ ⲥⲉⲣⲉⲙⲗⲁϩ ⲉⲃⲟⲗ

ⲛⲟⲩⲧⲉ ⲡⲉⲧϯ ⲙⲛⲡⲁⲙⲁⲗⲏⲕϭⲟⲙ ⲉⲡⲣⲱⲙⲉ ⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗⲉⲧⲟⲩⲏϩ ⲛⲥⲱϥ ϫⲉ ϩⲛⲧⲉⲩⲛⲟⲩ

ⲉϥⲙⲓϣⲉ ⲙⲛ 25 ⲛⲧⲁϥϫⲣⲟ ⲉⲡⲁ

ⲛⲉⲧⲙⲓϣⲉ ⲛⲙ ⲙⲁⲗⲏⲕ ϩⲓⲧⲙ

ⲙⲁϥ- ⲡⲡⲱⲣϣ ⲉⲃⲟⲗ

ⲁϥϫⲟⲟⲥ ⲅⲁⲣ ⲛⲛⲉ ⲛⲉⲛϭⲓϫ ⲙⲙⲱⲧⲟⲩⲏϩ ⲛⲥⲱϥ ⲩⲥⲏⲥ-ϫⲉ ⲁⲓϯ ⲧⲉⲝⲟⲩ 30 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲥⲓⲁ ⲛⲏⲧⲛ ⲉ ⲟⲟⲥ ϫⲉ ⲓⲏⲥⲟⲩ

ϩⲱⲙ ⲉϫⲛⲛϩⲟϥ ⲟⲩⲡⲣⲟⲫⲏ

ⲙⲛⲛⲟⲩⲟⲟϩⲉ ⲧⲏⲥ ⲡⲉ-ⲁⲩⲱ ⲉϫⲛⲧϭⲟⲙ ⲁⲗⲗⲁ ϯⲥⲱⲧⲙ

659THE SERMO ASCETICUS

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Naples National Library IB9 fo 56r

ⲓⲁ

ⲉⲧⲉⲅⲣⲁⲫⲏ ⲉ ϭⲱⲃ ⲁⲗⲗⲁ ⲛϭⲟⲙⲥⲱϣ ⲉⲃⲟⲗ ϫⲉ ⲛ ϩⲓⲁⲅⲁⲡⲏ-ⲧⲁⲩⲕⲉⲧⲧⲏⲩ ⲙⲡⲣⲧⲣⲉⲛϭⲉⲛ

ⲧⲛ ⲉϩⲣⲁⲓ ⲉϫⲛⲧ ⲧⲥ ⲡⲁϣⲏⲣⲉ ⲉⲩ

ⲥⲛⲧⲉ ⲛⲛⲁⲡⲟⲥ 5 ⲧⲥⲁⲃⲟ ⲙⲙⲟⲕ ⲉ

ⲧⲱⲗⲟⲥ ⲙⲛⲛⲉⲡ ⲙⲓϣⲉ ⲉⲕⲙⲟⲩⲣⲣⲟⲫⲏⲧⲏⲥ- ⲙⲡⲇⲓⲁⲃⲟⲗⲟⲥ

ⲛⲧⲟⲕ ϩⲱⲱⲕ ⲉⲛⲉⲕⲟⲩⲉⲣⲏⲧⲉ

ⲡⲁϣⲏⲣⲉ ϩⲓⲧⲙ ⲙⲁⲩⲁⲁⲕ ⲉⲕⲡⲡⲱⲣϣ ⲉⲃⲟⲗ 10 ⲧⲱⲃϩ ϫltⲉgt ⲙⲡⲉⲣⲛⲛⲉⲕϭⲓϫ ⲉⲕⲉ ϫⲓⲧⲛ ⲉϩⲟⲩⲛ ⲉ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ ⲡⲓⲣⲁⲥⲙⲟⲥ ⲉⲕⲙⲁⲕ- ⲙⲟⲩⲣⲉ ⲉⲙⲡⲓ

ⲉⲕϣⲁⲛⲣϩⲟⲧⲉ ⲣⲁⲥⲙⲟⲥ ⲉⲣⲟⲕ

ϩⲏⲧϥ ⲙⲡⲛⲟⲩ 15 ⲙⲁⲩⲁⲁⲕ-ⲧⲉ ⲉⲕⲉⲉⲓ ⲉⲃⲟⲗ ⲟⲩⲛ ϩⲛϩⲃⲏⲩⲉⲉⲙⲓϣⲉ ⲙⲛⲛⲉⲕ ⲅⲁⲣ ⲉⲣⲉⲡⲣⲱⲙⲉ

ϫⲁϫⲉ ϩⲛⲟⲩϩⲓⲏ ϯ ⲙⲙⲟϥ ⲉⲣⲟⲟⲩⲉⲩⲉϭⲱⲧⲡ ϩⲁ ⲉϥⲙⲟⲩⲣ ⲙⲡⲇⲓⲁ

ⲧⲉⲕϩⲏ ⲛⲥⲁϣϥ 20 ⲃⲟⲗⲟⲥ ⲉⲣⲟϥ ⲙⲁⲩ

ⲛϩⲓⲏ- ⲁⲁϥ-ⲛⲉⲕϫⲁϫⲉ ⲉⲧϯ ⲟⲩⲥⲁ ⲛⲕⲟⲧⲥ ⲅⲁⲣ

ⲛⲙⲙⲁⲕ ⲛⲉ ⲙ ⲡⲉ ⲡⲇⲓⲁⲃⲟⲗⲟⲥⲙⲉⲉⲩⲉ ⲉⲧϯ ⲛⲙ ϣⲁϥⲉⲛ ϩⲉⲛϩ

ⲙⲁⲕ- 25 ⲃⲏⲩⲉ ⲅⲁⲣ ⲛⲁⲅⲁⲁⲓϯ ϭⲉ ⲛⲁⲕ ⲡⲁ ⲡⲏ ⲙⲡⲣⲱⲙⲉ

ϣⲏⲣⲉ ⲛⲟⲩϭⲟⲙ ϣⲁⲛⲧⲉϥⲉⲛⲧϥ

ⲉⲃⲟⲗ ϩⲓⲧⲙⲡ ⲉⲧϭⲟⲣϭⲥ ϩⲉⲛⲛⲟⲩⲧⲉ ⲧⲁⲣⲉⲕ ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ 30 ϣⲛϩⲧⲏϥ ⲛⲙⲁⲕ ⲧⲏⲣⲟⲩ- ⲛⲟⲩϫ ⲛϥⲧⲉϩⲛⲧⲁⲡⲛⲟⲩⲧⲉ ⲅⲁⲣ ⲡⲉⲕⲟⲩⲱϣ

ϯ ⲛⲁⲛ ⲁⲛ ⲛⲟⲩ ⲙⲛⲧⲁⲅⲁⲡⲏⲡⲛⲁ ⲙ ⲙⲛⲧ

ALIN SUCIU660

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Naples National Library IB9 fo 56v

ⲓⲃ

ⲛϥⲧⲱϩ ⲙ ⲉⲓⲧⲁ ⲉⲕϩⲙⲟⲟⲥ

ⲡⲉⲧⲥⲁϣⲉ ⲙⲛ ϩⲛⲧⲙⲏⲧⲉ ⲛ

ⲡⲉⲧϩⲟⲗϭ - ϩⲛⲣⲱⲙⲉ ϥⲓⲧⲱⲃϩ ϭⲉ ⲙⲡ ⲡⲉⲕⲣⲟⲟⲩϣ

ⲛⲟⲩⲧⲉ ⲡⲁϣⲏ 5 ⲙⲁⲩⲁⲁⲕ ⲉⲕⲣⲉ ϫⲛⲛⲉⲕⲉⲓ ϣⲁⲛⲛⲁⲩ ⲉϩⲱⲃ

ⲉⲛⲉϥϩⲁϭⲉ- ⲛⲓⲙ ⲙⲟϣⲧⲕⲉⲩⲉⲣϩⲁⲗ ⲅⲁⲣ ⲙⲡ ϫⲉ ⲉⲛⲉⲁⲕⲉⲛ

ⲣⲉϥϣⲙϣⲉ ⲡϫⲏ ⲉⲃⲟⲗ ϩⲙ

ⲛⲟⲩⲧⲉ ϩⲛϩⲉⲛ 10 ⲡⲉⲕⲃⲁⲗ-ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ ⲁⲩⲱ ⲙⲡⲣϫⲓ ⲗⲁ

ⲛⲟⲩⲧⲉ- ⲁⲩ ⲛϣⲁϫⲉ ⲛⲧⲉ

ⲛⲑⲉ ⲛⲁⲇⲁⲙ ⲗⲁⲁⲩ ⲉϩⲟⲩⲛ ⲉ

ⲛⲧⲁⲩⲉⲣ ⲣⲱⲙⲉ ⲉⲙϩⲁⲗ ⲙⲙⲟϥ ϩⲛ 15 ⲡⲉⲛⲉⲕⲃⲁⲗ ⲛⲁⲩ

ⲟⲩⲥⲙⲏ ⲙ ⲙⲛⲧ ⲉⲣⲟϥ ⲛⲧⲉⲛⲉⲕⲛⲟⲩⲧⲉ ⲁϥ ⲙⲁⲁϫⲉ ⲥⲟⲧⲙⲟⲩⲧⲉϩ ⲡⲉⲧϩⲟⲗϭ ⲛⲅϥⲓ ⲙⲡⲉϥⲛⲟ

ⲙⲛⲡⲉⲧⲥⲁϣⲉ- ⲃⲉ ⲛⲅⲧⲁⲗⲟϥ ⲉ

ⲣⲟⲉⲓⲥ ϭⲉ ϩⲱⲱⲕ 20 ϫⲱⲕ-ⲉⲧⲉⲙϯϩⲓⲛⲏⲃ ⲉⲧⲃⲉ ⲡϣⲁϫⲉ

ⲛⲛⲉⲕⲃⲁⲗ ⲣⲉⲕ ⲉⲧⲥⲏϩ ϫⲉ ⲉⲧⲉ

ⲣⲓⲕⲉ ⲛⲛⲉⲕⲃⲟⲩ ⲧⲛⲟ ⲛϩⲏⲏⲃⲉ

ϩⲉ ϫⲉ ⲉⲕⲉⲉⲣ ⲉϫⲛⲛⲉⲛⲟⲃⲉ ⲛ

ⲃⲟⲗ ⲛⲑⲉ ⲛⲟⲩ 25 ⲛⲉⲧϩⲓⲧⲟⲩⲱ

ϭⲁϩⲥⲉ ⲉⲃⲟⲗ ϩⲛⲟⲩ ⲧⲉⲛ ⲉⲧⲉⲧⲛϩⲁϭⲉ ⲁⲩⲱ ⲛ ⲱⲡ ⲙⲡⲉⲩϣⲱ

ⲑⲉ ⲛⲟⲩϩⲁⲗⲏⲧ ⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛⲉⲃⲟⲗ ϩⲛⲟⲩⲡⲁϣ- ⲛⲉ ⲉⲕϣⲁⲛ

ϩⲉⲛϩⲁⲣⲉϩ ⲛⲓⲙ 30 ⲱⲡ ⲙⲡϣⲱⲱⲧ

ϩⲁⲣⲉϩ ⲉⲡⲉⲕ ⲙⲡⲉⲧϩⲓⲧⲟⲩϩⲏⲧ ϩⲛϩⲓⲟ ⲱⲕ ϫⲉ ⲛⲟⲩⲕ

ⲟⲩⲉ ⲅⲁⲣ ⲛⲱⲛϩ ⲛⲉ ⲙⲉⲕⲕⲣⲓⲛⲉⲛⲉ ⲉⲃⲟⲗ ϩⲛⲛⲁⲓ- ⲛⲗⲁⲁⲩ ⲙⲉⲕ

661THE SERMO ASCETICUS

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Venice Marciana 192 fo 100r

ⲓⲅ

ϫⲓⲥⲉ ⲛϩⲏⲧ ⲉϫⲉⲛ ϩⲙⲡⲉⲕⲥⲙⲟⲧⲗⲁⲁⲩ ⲁⲗⲗⲁ ⲉⲣⲉⲡⲉⲕϩⲏⲧ

ϣⲁⲕϥⲓ ϩⲁϩⲱⲃ ⲟ ⲛⲑⲉ ⲛⲟⲩⲕⲱϩⲧ

ⲛⲓⲙ ⲉⲧⲃⲉ ⲧⲁ ⲉϩⲟⲩⲛ ⲉⲡⲛⲟ

ⲅⲁⲡⲏ ⲙⲡⲛⲟⲩ 5 ⲃⲉ-ⲧⲉ- ⲙⲡⲉⲣϣⲱⲡⲉ ⲉⲕ

ϣⲱⲡⲉ ⲛⲭⲣⲏⲥ ⲃⲏⲗ ⲉⲃⲟⲗ ϩⲙⲧⲟⲥ ⲡⲁϣⲏ ⲡⲉⲕϩⲏⲧ ϣⲱ

ⲣⲉ ϫⲉ ⲛⲉⲧⲟ ⲛ ⲡⲉ ⲛⲧⲟϥ ⲉⲕ

ⲭⲣⲏⲥⲧⲟⲥ ⲛⲉⲧ 10 ⲧⲟⲣϩ ϩⲛϩⲱⲃ

ⲛⲁⲟⲩⲱϩ ϩⲓϫⲙ ⲛⲓⲙ-ⲡⲕⲁϩ ⲁⲩⲱ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕϩⲏⲧ

ⲛⲃⲁⲗϩⲏⲧ ⲛⲉⲧ ⲉⲉⲣϫⲟⲉⲓⲥ ⲉⲣⲟⲕⲛⲁϣⲱϫⲡ ϩⲓ ⲁⲗⲗⲁ ⲁⲣⲓϫⲟⲉⲓⲥ

ϫⲱϥ- 15 ⲛⲧⲟϥ ⲉⲡⲉⲕ

ⲁⲩⲱ ϫⲉ ⲧⲁⲅⲁⲡⲏ ϩⲏⲧ-ϣⲁⲥⲉⲣⲭⲣⲏⲥ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛ

ⲧⲟⲥ ⲉϥϫⲱ ⲙ ⲥⲁⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲟⲥ ϫⲉ ⲉⲕϣⲁⲛ ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ 20 ϩⲏⲧ ⲟⲩⲁϩϥ ⲛ

ⲁⲣⲓⲭⲣⲏⲥⲧⲟⲥ ⲥⲱⲕ-ϩⲓⲃⲁⲗϩⲏⲧ ⲧⲁ ⲙⲡⲉⲣⲥⲱⲧⲙ ⲛⲥⲁⲣⲉⲕϩⲉ ⲉⲡⲉⲟⲟⲩ ⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲡⲛⲟⲩⲧⲉ- ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲙⲡⲉⲣϣⲱⲡⲉ ⲛⲑⲉ 25 ϩⲏⲧ ⲛⲧⲟϥ ⲥⲱ

ⲛⲛⲉⲓϣⲟⲛⲧⲉ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲧⲣⲏⲧ ϩⲓϫⲛⲛ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕ

ⲧⲟⲟⲩ ⲉⲧⲉ ⲡⲛⲟⲩ ϩⲏⲧ ⲉⲉⲣⲛⲟⲩⲧⲉ

ⲧⲉ ⲡⲉϣⲱⲡⲉ ⲛⲁⲕ ⲁⲗⲗⲁⲛⲧⲟϥ ⲛⲑⲉ ⲛⲟⲩ 30 ⲙⲁⲣⲉⲡⲉⲕϩⲏⲧ

ⲕⲁϣ ⲉϥⲣⲏⲧ ϩⲓ ⲛⲧⲟϥ ⲥⲱⲧⲙϫⲛⲟⲩⲙⲟⲟⲩ ⲉⲧⲉ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ-ⲡⲛⲟⲩⲛ ⲡⲉ ⲕⲟⲩⲱϣ ⲉⲥⲱⲧⲙ

ϣⲱⲡⲉ ⲉⲕⲙⲟⲧⲛ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ

ALIN SUCIU662

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Venice Marciana 192 fo 100v

ⲓⲇ ⲓⲁ

ⲡⲁϣⲏⲣⲉ ⲛⲅ ⲉⲡϫⲓⲛϫⲏ-ⲛⲁⲟⲩⲱϣ ⲁⲛ ⲁⲩⲱ ⲟⲛ ϫⲉ ⲁⲛltⲁgt

ⲉⲥⲱⲧⲙ ⲛⲥⲁ ⲁⲛⲟⲙⲓⲁ ϫⲓⲥⲉ

ⲛⲉⲕⲟⲩⲱϣ ⲉⲧⲁⲁⲡⲉ ⲁⲩϩⲛⲅⲥⲱⲧⲙ ⲛⲥⲁ 5 ⲣⲟϣ ⲉϫⲟⲓ ⲛ

ⲡⲛⲟⲩⲧⲉ- ⲑⲉ ⲛⲟⲩⲉⲧⲡⲱ

ⲡⲟⲩⲱϣ ⲙⲡⲛⲟⲩ ⲉⲥϩⲟⲣϣ -ⲧⲉ ⲡⲉ ϩⲁⲣⲉϩ ⲉ ⲧⲉⲛⲛⲁⲩ ⲅⲁⲣ ϫⲉ

ⲛⲉϥⲉⲛⲧⲟⲗⲏ ⲉⲣϣⲁⲛⲡⲣⲱ

ⲉⲕϣⲁⲛϩⲁⲣⲉϩ 10 ⲙⲉ ⲧⲟϭϥ ⲉⲡⲛⲟⲩ

ⲅⲁⲣ ⲉⲛⲉϥⲉⲛⲧⲟ ⲧⲉ ϣⲁϥⲗⲟ ⲉϥ

ⲗⲏ ⲕⲛⲁϣⲱ ϩⲟⲣϣ ⲛⲛⲟⲃⲉⲡⲉ ⲉⲟⲩⲉⲛϭⲟⲙ ϣⲁⲣⲉⲡϣⲁϫⲉ

ⲙⲙⲟⲕ ϩⲛⲛⲉⲕ ⲙⲡⲥⲱⲧⲏⲣ

ϩⲃⲏⲩⲉ ⲧⲏⲣⲟⲩ 15 ϫⲱⲕ ⲉⲃⲟⲗ ⲉ

ⲁⲩⲱ ⲡⲉⲕϩⲱⲃ ϫⲱϥ ϫⲉ ⲉⲧⲉ

ⲛⲁϣⲱⲡⲉ ⲛ ⲧⲛϣⲁⲛϭⲱ ϩⲙ

ⲥⲱⲧⲡ ϫⲉ ⲛⲉϥ ⲡⲁϣⲁϫⲉ ⲧⲉⲉⲛⲧⲟⲗⲏ ⲛⲥⲉ ⲧⲛⲛⲁⲥⲟⲩⲉⲛ ⲧ

ϩⲟⲣϣ ⲁⲛ- 20 ⲙⲉ ⲁⲩⲱ ⲧⲙⲉ

ⲉϥⲱϣ ⲉⲃⲟⲗ ⲟⲛ ⲛⲁⲉⲣⲧⲏⲩⲧⲛ

ϫⲉ ⲁⲙⲏⲓⲧⲛ ϣⲁ ⲛⲣⲙϩⲉ-ⲣⲟⲓeuroⲟⲩⲟⲛ ⲛⲓⲙ ⲉϥϫⲱ ⲙⲙⲟⲥ

ⲉⲧϩⲟⲥⲉ ⲁⲩⲱ ⲉ ϫⲉ ⲡⲛⲟⲩⲧⲉ ⲛⲁ

ⲧⲟⲧⲡ ⲁⲩⲱ 25 ⲉⲣⲧⲏⲩⲧⲛ ⲛⲁⲛⲟⲕ ϯⲛⲁϯ ⲉⲙ ⲣⲙϩⲉ ⲉⲛⲉⲧⲛ

ⲧⲟⲛ ⲛⲏⲧⲛ - ⲛⲟⲃⲉ ⲉⲃⲟⲗⲁⲩⲱ ⲟⲛ ϥⲱϣ ϫⲉ ⲡⲛⲟⲩⲧⲉ

ⲉⲃⲟⲗ ⲟⲩⲃⲉ ϩⲟⲓⲛⲉ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲡ

ⲉⲩϩⲟⲥⲉ ⲉⲡϫⲓⲛ 30 ⲣⲱⲙⲉ-ϫⲏ ⲛⲑⲉ ⲉⲧ ⲉⲃⲟⲗ ϫⲉ ϥⲥⲏϩ ϫⲉ

ⲥⲏϩ ϫⲉ ⲁϩⲣⲟⲟⲩ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲛⲛⲉⲧϩⲟⲥⲉ ⲥⲉϩⲟⲥⲉ ⲛⲉⲧⲟⲩⲧⲃⲃⲟ

663THE SERMO ASCETICUS

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Oxford Bodleian Library MS Copt F 157(P)r

TRANSLATION

[A] Unknown number of lines missing

7 [ ] and do not quarrel about anything10 [Do] not be hard [so that] you do not die before

your [time]54

11 [Do not] be O [my] son [ ]

Unknown number of lines missing21 [ ] [run immediately from] all [these things] [Do not] be

[ ] O my [son] but be [meek] for the [meek will] inheritthe earth55

Unknown number of lines missing23 [ ] and [the] Devil [will not have] power [over you] Be

[calm] and humble with all people

[A] BnF Copte 1321 fo 87r + BnF Copte 1332 frag 42Cv

c20 lines missing c20 lines missing[ ] [ ] [ⲁⲩⲱ ⲛϩⲟⲙⲟⲟⲩ][ⲕ]ⲁ ⲣⲡⲟⲥ ϥ [ⲛⲁⲧ] ⲥⲓⲟⲛ [ ⲧⲉⲛⲟⲩ]ⲃⲃⲟϥ- ⲁⲩⲱ [ⲛⲟⲩⲟⲉⲓϣ]ⲁ [ⲅ]ⲱⲛⲓⲍⲉ ϭ [ⲉ] ⲡⲁ ⲛⲓⲙ[ ϣⲁⲉⲛⲉϩ]ϣⲏⲣⲉ ⲧⲁⲣⲉⲕ ⲛⲉⲛ[ⲉϩ ϩⲁ]ϭⲱ ϩⲛⲛⲁⲡⲧⲃ ⲙⲏ [ⲛ-]ⲃⲟ ⲧⲏⲣⲟⲩ ⲉⲓⲧⲉ ϩⲛⲛⲉⲕⲃⲁⲗⲉⲓⲧⲉ ϩⲙⲡⲉⲕ

ϩⲏⲧ ⲧⲁⲣⲉⲕⲉⲓ[ⲉⲧ]ⲉ ⲕⲁⲣⲭⲏⲛⲑⲉ ⲛⲛⲉⲓⲕⲟⲩⲓ

ⲛϣⲏⲣⲉ ⲛⲧⲁmargin

54 Eccles 71755 Matt 55

ALIN SUCIU664

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24 Look at [your] teacher how [he] walked [in] humbleness[setting] for us [a model] so that [ ]56

[B] Unknown number of lines missing28 [Look at] Isaiah [crying] out and [saying] lsquo[Our] entire

righteousness is like [a] menstrual ragrsquo57 [before] you29 [And our] Lord [instructed] those [who followed] him lsquoIf

you [do] every[thing] that [has been] ordered [to you] [ ]58

Unknown number of lines missing29a Look at the tax collector my [son] whom God praised for

his humbleness31 Walk in poverty my [son] for [the] poverty [humbles] the

person59 Do not [ ] [ ] according to the [commandment] of[Christ] so that you [devote yourself to] God [and] God [ ] you

32 Devote yourself to [God] [ ] his sweetness and you will[know his] wish

One leaf missing[C] 38 [Sitting] in your cell be like a master-pilot who steers

his ship60 observing the wind from which side it comes to youwhether comes the good wind or comes the bad wind Be strongin the battle and cry out lsquoArise north wind and come southwind and blow in my garden so that my spices give scentrsquo61

39 Sitting in your cell my son do not be like a judge40 Do not weary of praying and you will be heard41 While you are in a labour look for rest42 My son give yourself to God with all your strength so that

he fights for you62 protects you gives you power and fights withthose who fight against you For you shall not be able to do any-thing apart from God but if the person supplicates God thenGod gives him power watches him fills him with wisdom andunderstanding and leads him with his counsel63

[B] BnF Copte 1321 fo 87v + BnF Copte 1332 frag 42Cr

[C] Venice Marciana 192 fo 99r (p 1)

56 1 Pet 22157 Isa 64558 Luke 171059 Prov 10460 Cf 4 Macc 7161 S of S 41662 Cf Exod 141463 Cf Ps 7224

665THE SERMO ASCETICUS

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43 Sitting in your cell do not be wandering forth Pay atten-tion [D] how you sit Do not become like a beast that hastens afterthe person but rather be the person who drives the beast Sittingin your cell have a guard to you Do not have the body in the cellwhile your heart is in Egypt but make your body a temple ofGod64 and strengthen your thoughts so that you obtain for your-self the stable thought

43a Sitting in your cell do not let your mind exalt with you orexalt yourself by the deliberation of your mind65 or praise your-self alone for God detests those who praise themselves alone66

but he looks upon the prayer of those who are humble67 Sittingin your cell do not have any fetters It is sufficient (to do) foreach day its works68 so that you remain calm Guard yourself notto commit sin Sitting in your cell persist in your prayers fastsand the fight of your heart so that you abide in the things that be-long to the purity of the heart for without peace and holiness [E]no one will see God69

44 Sitting in your cell if a brother brings reports against youdo not let your heart be concerned with them so that you remaincalm and your heart remains quiet for many are the thoughts ofthe cell

45 Sitting in the cell keep recitation in your mouth If youstop put a guard to you or else you are led astray so that you re-main in the pure things and the Holy Spirit befriends you Sittingin your cell seek after the blameless thought and the thought ofGod makes him a member of your household so that he over-comes all the thoughts that fight against you For the thought ofGod which is the reason is the king of the passions70

46 Sitting in your cell fight against yourself so that you obtainthe grace of the cell for the cell has grace

[D] Venice Marciana 192 fo 99v (p 2)[E] Naples National Library IB9 fo 52r (p 3)

64 Cf 1 Cor 31665 Sir 6266 1 Clement 30667 Ps 1011868 Cf Matt 63469 Cf Heb 121470 Cf 4 Macc 17 13 182 The idea that reason rules over passions is

based on 4 Macc 11 ff

ALIN SUCIU666

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47 Sitting in your cell do not teach yourself to pine for a persondo not let a person wait for you and also do not wait for a person sothat you remain calm but because of the commandment of Godsupport those who come to you If a brother [F] spends a Sundaywith you support him because of the commandment of God If abrother comes to the monastery71 while you are in it support himuntil he finds a cell because of the commandment of God And doaccording to your capacity that which depends on you for you alsoif you go to a monastery you want to be helped For this is the com-mandment of God and these are the works of the cell my son

48 If you come out from the cell be careful72 so that you donot bring out the laden ship and empty it and you do not walk bythe sight of your eyes and the hearing of your ears Stay safe myson and let all the things that you see be profitable to you so thatyou return calm to your cell

49 Sitting in your cell my son have constantly the thought ofGod in your heart and his fear shall encircle you

50 For the fear of God drives out from the soul all sin corrup-tion and transgression

51 The one who has obtained the fear of God has obtained allgrace The one who has the fear of God has [G] treasuries filledwith all good things For the fear of God delivers the person fromsin and it is in the fear of God that everyone turns away from evil

52 Sitting in your cell keep the judgement before you and per-form the things of life Gird yourself about your loins with theteaching73 and you shall trample upon your bruised enemies

53 Do not be undisciplined my son but fear God and keep hiscommandments74

54 My son do not be the slave of your cowardice75 for humanglory Guard yourself against vainglory or else God shall scatteryour bones76

[F] Naples National Library IB9 fo 52v (p 4)[G] Naples National Library IB9 fo 53r (p 5)

71 Literally lsquomountainrsquo a word which designates a monastery or a monas-tic settlement

72 Literally lsquohold your heartrsquo73 Cf Eph 61474 Eccles 121375 Literally lsquoof his cowardicefearrsquo The Qasr el-Wizz fragment has lsquoof his

desire and his fearrsquo The Sahidic text is perhaps corrupted at this point theGreek reads μὴ γίνου δοῦλος τοῦ θελήματος σου ἕνεκα δόξης ἀνθρωπίνης

76 Cf Ps 526 Ezek 65

667THE SERMO ASCETICUS

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55 Do your entire work for God77 for God is not unjust to re-ward you according to your work78

56 Cleanse your heart my son so that God listens to youimmediately

56a Present yourself approved to God79

57 Do not restrain yourself and strive day after day and do notbe negligent so that your time does not cease from you and youcurse the day you were born

58 I bid you my son [H] do not walk with a person fromwhom you will not profit so that you do not fall upon your faceDo not walk with an angry person80 Do not befriend a slandererDo not walk with a drunkard Do not befriend an irascible personDo not walk with a garrulous person so that you become meekfor the meek will inherit the earth81 Do not befriend a hasty per-son Do not walk with a person who is friend with a woman or achild nor be friends with a woman Do not walk with someoneyounger than you so that you are not confused and do notgo backwards

59 If you make a friend let him be a believer a personwhose work surpasses yours a God-loving person a personwho does not look at the things of this world for it is thethings of this world that separate the person from God Do notbe friends with a person on account of the things of this worldfor it is the things of this world that separate the personfrom God

60 Rather be friends with a God-loving pauper a humble pau-per a hospitable pauper a pauper girded with the fear of God apauper who carries the cross a pauper who gives heed to God andhas a guard on his mouth82

61 My son befriend [I] everyone who fears God and keeps hiscommandments83

[H] Naples National Library IB9 fo 53v (p 6)[I] Naples National Library IB9 fo 54r (p 7)

77 Cf Col 32378 Following the Qasr el-Wizz fragment codex MONBON has lsquoyour heartrsquo

Cf Heb 61079 2 Tim 21580 Cf Prov 222481 Matt 5582 Cf Ps 140383 Cf Eccles 1213

ALIN SUCIU668

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62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

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67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

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67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

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70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

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73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

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Page 29: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

Naples National Library IB9 fo 54r

ⲛⲓⲙ ⲉϥⲉⲣϩⲟⲧⲉ ⲛⲁϥ ϫⲉ ⲛⲧⲟϥϩⲏⲧϥ ⲙⲡⲛⲟⲩ ⲡⲉⲧⲛⲁⲧⲁϫⲣⲉ

ⲧⲉ ⲁⲩⲱ ⲉϥϩⲁ ⲡⲉⲕϩⲏⲧ ⲛⲁϥ

ⲣⲉϩ ⲉⲛⲉϥⲉⲛ ⲛϥϫⲓ ϩⲗⲟϭⲧⲟⲗⲏ- 5 ⲛⲧⲉⲡⲉϥⲕⲱϩⲧ

ⲙⲡⲉⲣⲕⲁ ⲧⲉⲕ ϣⲱⲡⲉ ⲛϩⲏⲧⲕ ϩⲉⲗⲡⲓⲥ ϩⲛⲣⲱ ⲛϥⲣⲱⲕϩ ⲛⲛⲉⲕⲙⲉ ⲡⲁϣⲏⲣⲉ ⲉⲧ ⲙⲉⲉⲩⲉ ⲧⲏⲣⲟⲩ-ⲃⲉ ⲧⲙⲟⲧⲛⲉⲥ ⲙ ϭⲱϣⲧ ⲉⲡⲛⲟⲩ

ⲡⲉⲓⲙⲁ ⲧⲁⲣⲉⲕ 10 ⲧⲉ ⲡⲁϣⲏⲣⲉ ⲧⲁϭⲱ ⲉⲕⲟ ⲛⲣⲙϩⲉ- ⲣⲉⲡⲛⲟⲩⲧⲉ ⲥⲱ

ⲛⲉϫ ⲡⲉⲕⲣⲟⲟⲩϣ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲡϫⲟⲉⲓⲥ ⲧⲁ ⲥⲱⲧⲙ ⲛⲥⲁⲡⲛⲟⲩⲣⲉϥϥⲓ ⲣⲟⲟⲩϣ ⲧⲉ ⲡⲁϣⲏⲣⲉϩⲁⲣⲟⲕ- 15 ⲧⲁⲣⲉⲡⲛⲟⲩⲧⲉ

ⲕⲁ ⲧⲉⲕϩⲉⲗⲡⲓⲥ ⲥⲱⲧⲙ ⲉⲣⲟⲕ-ϩⲙⲡⲛⲟⲩⲧⲉ ⲡⲁ ⲡⲱⲧ ⲉϩⲟⲩⲛ ⲉⲣⲟϥϣⲏⲣⲉ ϫⲉ ⲛⲧⲟϥ ⲧⲁⲣⲉϥⲡⲱⲧ

ⲡⲉⲧⲛⲁⲙⲟⲟⲛⲉ ⲉϩⲟⲩⲛ ⲉⲣⲟⲕ ⲛϥⲙⲙⲟⲕ- 20 ⲧⲥⲁⲃⲟⲕ ⲉⲡⲉϥ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ ⲛⲟⲙⲟⲥ ⲛϥⲟⲩⲉⲉⲓⲥ ⲉⲣⲟⲕ ⲛⲉϩ ⲡⲉϥⲥⲟⲟⲩⲛ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁ ⲉⲣⲟⲕ ⲛϥϣⲱ

ⲥⲁⲛⲟⲩϣⲕ ⲡⲉ ⲛⲁⲕ ⲛϫⲁⲩ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲥⲕⲉ 25 ⲙⲟⲉⲓⲧ ⲥⲟⲩⲡⲁⲍⲉ ⲙⲙⲟⲕ ⲧⲉⲛ ⲡⲉⲕϩⲏⲧ ⲉ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁⲧⲁϫ ϩⲟⲩⲛ ⲉⲣⲟϥ ⲧⲁⲣⲉ ⲡⲉⲕϩⲏⲧ ⲣⲉϥⲙⲟⲟϣⲉ ⲛⲙ

ⲛⲧⲟϥ ⲡⲉⲧⲛⲁϫⲓ ⲙⲁⲕ ⲉϥⲥⲟⲩ

ⲙⲟⲉⲓⲧ ϩⲏⲧⲕ 30 ⲧⲱⲛ-ⲕⲁ ⲡⲛⲟⲩⲧⲉ ϣⲱⲡⲉ ⲉⲕⲁϣⲉ

ⲛⲁⲕ ⲛⲃⲟⲏ ⲉⲣⲟϥ ⲛⲧⲉⲩϣⲏ

ⲑⲟⲥ ⲡⲁϣⲏⲣⲉ ⲙⲛⲡⲉϩⲟⲟⲩ ϫⲉ ⲛⲛⲅϯ ⲕⲁⲣⲡⲟⲥ ⲧⲟϥ ⲡⲉⲧⲛⲁⲣⲟ

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ⲉⲓⲥ ⲉⲣⲟⲕ- ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲥⲁⲛⲟⲩϣⲕ ϩⲙⲡ ϩⲟϫϩⲉϫ ⲧⲁ

ϫⲟⲉⲓⲥ ϫⲉ ⲛⲧⲟϥ ⲣⲉⲕϣⲱⲡⲉ

ⲡⲉⲧⲛⲁϯ ⲛⲁⲕ ϩⲙⲡⲉⲙⲧⲟⲛ-ⲛⲛⲁⲓⲧⲏⲙⲁ 5 ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲙⲡⲉⲕϩⲏⲧ- ϩⲓⲥⲉ ⲧⲁⲣⲉⲕ

ⲉⲕϣⲁⲛⲁⲓⲧⲉⲓ ϣⲱⲡⲉ ϩⲙⲛⲟⲩϩⲱⲃ ⲛⲧⲟ ⲡⲉⲙⲧⲟⲛ ⲁⲩⲱⲟⲧϥ ⲙⲡⲛⲟⲩ ⲛⲛⲉⲕⲙⲉⲥⲧⲉ

ⲧⲉ ⲙⲡⲉⲣⲉⲓ ⲉⲡⲁ 10 ⲟⲩϩⲱⲃ ⲉϥϩⲟ

ϩⲟⲩ ϫⲉϣⲁⲣⲉ ⲥⲉ ϫⲉ ϩⲓⲧⲉⲛ

ⲡⲛⲟⲩⲧⲉ ϫⲉⲛⲧ ϩⲁϩ ⲛϩⲓⲥⲉ ⲉⲣⲉ

ⲡⲣⲱⲙⲉ ⲉⲛⲁⲩ ⲡⲣⲱⲙⲉ ⲛⲁ

ϫⲉ ϥⲛⲁϩⲩⲡⲟ ⲛⲟⲩϩⲙ -ⲙⲓⲛⲉ ⲁⲗⲗⲁ 15 ⲡⲁϣⲏⲣⲉ ⲉⲓϯ ⲥ

ϩⲙⲡⲉⲕϩⲏⲧ ⲃⲱ ⲛⲁⲕ ϩⲛⲛⲉⲧⲏⲣϥ ⲁⲓⲧⲉⲓ ⲁⲩⲱ ϩⲓⲟⲟⲩⲉ ⲙⲡⲱ

ⲕⲛⲁϫⲓ- ⲛⲁϩ ⲉⲓⲧⲁⲗⲟⲡⲁϣⲏⲣⲉ ⲉⲕϩⲙⲟ ⲙⲙⲟⲕ ⲉϩⲣⲁⲓ

ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ 20 ⲉϫⲛⲛⲉϩⲓⲟⲟⲩⲉ

ⲕⲁ ⲧⲡⲩⲗⲏ ⲉⲧ ⲉⲧⲥⲟⲩⲧⲱⲛ-ϭⲏⲩ ⲙⲡⲉⲕⲉⲙ ⲙⲡⲉⲣⲙⲟⲟϣⲉ

ⲧⲟ ⲉⲃⲟⲗ- ϩⲛⲟⲩϭⲱⲱⲙⲉⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲙⲟⲟϣⲉ

ⲧⲉⲕⲣⲓ ⲕⲁ ⲧⲉⲛ 25 ⲛⲧⲟϥ ⲉⲕⲥⲟⲩ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ⲧⲱⲛ ϩⲛϩⲱⲃ

ⲧⲉ ⲛⲧⲟⲟⲧⲕ - ⲛⲓⲙ-ⲉϣⲱⲡⲉ ⲉⲕ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛϣⲁⲛⲟⲩⲱϣ ⲥⲁϭⲓⲛⲉⲣϩⲱⲃ

ⲡⲁϣⲏⲣⲉ ⲕⲛⲁ 30 ⲛⲓⲙ-ϫⲓ ⲥⲃⲱ ⲉⲕ ⲙⲡⲉⲣϣⲱϣ

ϣⲁⲛⲙⲉⲣⲉ ⲥⲱ ⲙⲛⲧⲏⲩ ⲛⲓⲙ-ⲧⲙ ⲕⲛⲁϫⲓ- ϣⲱⲡⲉ ⲛⲧⲟϥ

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ⲉⲕⲧⲁϫⲣⲏⲩ ⲙⲁⲓⲛⲟⲩⲧⲉ ⲧⲏ

ⲉϫⲛⲛⲉⲧⲥⲏϩ ⲣⲟⲩ-ⲁⲩⲱ ⲡⲛⲟⲙⲟⲥ ϫⲓ ϭⲉ ⲛⲁⲕ ⲛⲇⲁⲩ

ⲙⲡⲛⲟⲩⲧⲉ ⲕⲁ ⲉⲓⲇ ⲉϥⲱϣ

ⲁϥ ϩⲙⲡⲉⲕ 5 ⲉⲃⲟⲗ ⲉⲣⲉⲥⲁⲟⲩⲗ

ϩⲏⲧ ⲛⲛⲁⲩ ⲡⲏⲧ ⲛⲥⲱϥⲛⲓⲙ- ϫⲉ ⲁⲛⲅ ⲟⲩⲟⲩϩⲟⲣ

ⲥⲱⲧⲙ ⲇⲁⲇ ⲉϥⲙⲟⲟⲩⲧ ⲁⲩⲱⲉϥⲱϣ ⲉⲃⲟⲗ ⲁⲛⲅ ⲟⲩⲡⲏⲓ ⲛⲟⲩ

ⲉϥϫⲱ ⲙⲙⲟⲥ 10 ⲱⲧ-ϫⲉ ⲛⲥⲁⲃⲏⲗ ϫⲉ ⲛⲁⲓ ϭⲉ ⲧⲏⲣⲟⲩ ⲡⲁ

ⲡⲉⲕⲛⲟⲙⲟⲥϣⲟ ϣⲏⲣⲉ ⲁⲓϫⲟⲟⲩ

ⲟⲡ ⲛⲁⲓ ⲙⲙⲉⲗⲉ ⲉⲧⲃⲉ ⲡⲉⲑⲃⲃⲓⲟ-ⲧⲏ ⲛⲉⲓⲛⲁⲧⲁ ϫⲓ ⲇⲁⲩⲉⲓⲇ ⲛⲁⲕ

ⲕⲟ ⲡⲉ ϩⲙⲡⲁⲑⲃ 15 ⲟⲛ ⲛⲥⲙⲟⲧ ⲉⲣⲉ

ⲃⲓⲟ- ⲛⲉϥϫⲁϫⲉ ⲡⲏⲧ

ⲁⲩⲱ ⲟⲛ ϫⲉ ϯⲛⲁ ⲛⲥⲱϥ ⲉϥⲱϣ

ⲧⲉⲗⲏⲗ ⲉϫⲙ ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ

ⲡⲉⲕϣⲁϫⲉ ⲛⲑⲉ ⲡⲱⲧ ⲛⲥⲁⲛⲁⲙⲡⲉⲛⲧⲁϥϭⲛ 20 ϫⲁϫⲉ ⲛⲧⲁⲧⲁ

ϩⲁϩ ⲛϣⲱⲗ ϩⲟⲟⲩ ⲁⲩⲱ ⲛ

ⲁⲩⲱ ⲙⲁⲣⲉⲡ ⲛⲁⲕⲧⲟⲓ ⲙⲡⲟⲩϣⲁϫⲉ ⲙⲡⲛⲟⲩ ⲱϫⲉⲛ-ⲧⲉ ϩⲗⲟϭ ϩⲛⲧⲉⲕ ⲇⲁⲩⲉⲓⲇ ⲙⲉⲛ ⲥⲱ

ⲧⲁⲡⲣⲟ ⲛⲑⲉ ⲛ 25 ⲙⲁⲧⲓⲕⲟⲥ ⲉϥ

ⲇⲁⲩⲉⲓⲇ ϫⲉ ⲁ ⲙⲓϣⲉ ⲟⲩⲃⲉ ⲛ

ⲛⲉⲕϣⲁϫⲉ ϩ ϫⲓϫⲉⲉⲩⲉ ⲉⲧⲟⲩ

ⲗⲟϭ ϩⲛⲧⲁϣⲟⲩ ⲟⲛϩ ⲉⲃⲟⲗ ⲉϥⲱⲃⲉ ⲉϩⲟⲩⲉ ⲑⲁⲣⲉⲓ ⲙⲡⲛⲟⲩ

ⲉⲟⲩⲉⲃⲓⲱ ϩⲛ 30 ⲧⲉ ⲉϥⲙⲓϣⲉ ⲉ

ⲣⲱⲓ- ϫⲱϥ ⲉⲧⲃⲉ ⲧⲉϥ

ⲇⲁⲩⲉⲓⲇ ⲅⲁⲣ ⲉϥ ⲡⲣⲟϩⲁⲓⲣⲉⲥⲓⲥ

ϣⲟⲟⲡ ⲙⲡⲣⲟ ⲉⲧⲉ ⲟⲩⲉⲛⲧⲁϥⲥ

ⲥⲱⲡⲟⲛ ⲛⲙ

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ⲉϩⲟⲩⲛ ⲉⲣⲟϥ- ⲧⲏⲣⲥ ⲙⲡϫⲁϫⲉⲛⲧⲟⲕ ϭⲉ ϩⲱ ⲛⲧⲉⲧⲉⲙⲗⲁⲁⲩ

ⲱⲕ ⲱ ⲡⲁ ϫⲓ ⲧⲏⲩⲧⲛ ⲛ

ϣⲏⲣⲉ ⲁⲣⲓϫⲁⲣ ϭⲟⲛⲥ -ϩⲏⲧ ⲛⲅⲱϣ 5 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ ⲟⲥ ϫⲉ ⲛⲧⲁϥϯ

ⲡⲱⲧ ⲛⲥⲁⲛⲁ ϭⲟⲙ ⲛⲛⲁⲡⲟⲥϫⲁϫⲉ ⲧⲁⲧⲁϩⲟ ⲧⲟⲗⲟⲥ ⲙⲙⲁⲧⲉ-ⲟⲩ ⲉⲧⲉ ⲙⲙⲉⲉⲩⲉ ⲡⲥⲱⲧⲏⲣ ⲱϣ

ⲛⲉⲉⲑⲟⲟⲩ ⲉⲧϯ 10 ⲉⲃⲟⲗ ϫⲉ ⲡⲉϯϫⲱ

ⲛⲙⲙⲁⲕ ⲁⲩⲱ ⲙⲙⲟϥ ⲛⲏⲧⲛ

ⲛⲛⲁⲕⲧⲟⲓ ⲙ ϯϫⲱ ⲙⲙⲟϥ ⲛⲟⲩ

ⲡⲟⲩⲱϫⲉⲛ ⲟⲛ ⲛⲓⲙ ϫⲉ ⲣⲟ

ϯⲛⲁⲗⲟϫϩⲟⲩ ⲛⲥⲉ ⲉⲓⲥ-ⲧⲙⲉϣϭⲙϭⲟⲙ 15 ⲏ ⲛⲅϫⲓ ⲛⲁⲕ ⲛⲧ

ⲉⲁϩⲉⲣⲁⲧⲟⲩ ⲥⲉ ⲙⲛⲧϫⲱⲱⲣⲉ

ⲛⲁϩⲉ ϩⲁⲣⲁⲧⲟⲩ ⲛ ⲓⲏⲥⲟⲩ ⲡϣⲏ

ⲛⲛⲁⲟⲩⲉⲣⲏⲧⲉ- ⲣⲉ ⲛⲛⲁⲩⲏ ⲡϫⲉ ⲁⲕⲙⲟⲣⲧ ⲛⲟⲩ ϫⲱⲱⲣⲉ ϩⲙⲡϭⲟⲙ ⲉⲡⲡⲟⲗⲉ 20 ⲡⲟⲗⲉⲙⲟⲥ ⲉϥ

ⲙⲟⲥ ⲉⲃⲟⲗ ϫⲉ ⲡ ⲥⲉⲣⲉⲙⲗⲁϩ ⲉⲃⲟⲗ

ⲛⲟⲩⲧⲉ ⲡⲉⲧϯ ⲙⲛⲡⲁⲙⲁⲗⲏⲕϭⲟⲙ ⲉⲡⲣⲱⲙⲉ ⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗⲉⲧⲟⲩⲏϩ ⲛⲥⲱϥ ϫⲉ ϩⲛⲧⲉⲩⲛⲟⲩ

ⲉϥⲙⲓϣⲉ ⲙⲛ 25 ⲛⲧⲁϥϫⲣⲟ ⲉⲡⲁ

ⲛⲉⲧⲙⲓϣⲉ ⲛⲙ ⲙⲁⲗⲏⲕ ϩⲓⲧⲙ

ⲙⲁϥ- ⲡⲡⲱⲣϣ ⲉⲃⲟⲗ

ⲁϥϫⲟⲟⲥ ⲅⲁⲣ ⲛⲛⲉ ⲛⲉⲛϭⲓϫ ⲙⲙⲱⲧⲟⲩⲏϩ ⲛⲥⲱϥ ⲩⲥⲏⲥ-ϫⲉ ⲁⲓϯ ⲧⲉⲝⲟⲩ 30 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲥⲓⲁ ⲛⲏⲧⲛ ⲉ ⲟⲟⲥ ϫⲉ ⲓⲏⲥⲟⲩ

ϩⲱⲙ ⲉϫⲛⲛϩⲟϥ ⲟⲩⲡⲣⲟⲫⲏ

ⲙⲛⲛⲟⲩⲟⲟϩⲉ ⲧⲏⲥ ⲡⲉ-ⲁⲩⲱ ⲉϫⲛⲧϭⲟⲙ ⲁⲗⲗⲁ ϯⲥⲱⲧⲙ

659THE SERMO ASCETICUS

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ⲓⲁ

ⲉⲧⲉⲅⲣⲁⲫⲏ ⲉ ϭⲱⲃ ⲁⲗⲗⲁ ⲛϭⲟⲙⲥⲱϣ ⲉⲃⲟⲗ ϫⲉ ⲛ ϩⲓⲁⲅⲁⲡⲏ-ⲧⲁⲩⲕⲉⲧⲧⲏⲩ ⲙⲡⲣⲧⲣⲉⲛϭⲉⲛ

ⲧⲛ ⲉϩⲣⲁⲓ ⲉϫⲛⲧ ⲧⲥ ⲡⲁϣⲏⲣⲉ ⲉⲩ

ⲥⲛⲧⲉ ⲛⲛⲁⲡⲟⲥ 5 ⲧⲥⲁⲃⲟ ⲙⲙⲟⲕ ⲉ

ⲧⲱⲗⲟⲥ ⲙⲛⲛⲉⲡ ⲙⲓϣⲉ ⲉⲕⲙⲟⲩⲣⲣⲟⲫⲏⲧⲏⲥ- ⲙⲡⲇⲓⲁⲃⲟⲗⲟⲥ

ⲛⲧⲟⲕ ϩⲱⲱⲕ ⲉⲛⲉⲕⲟⲩⲉⲣⲏⲧⲉ

ⲡⲁϣⲏⲣⲉ ϩⲓⲧⲙ ⲙⲁⲩⲁⲁⲕ ⲉⲕⲡⲡⲱⲣϣ ⲉⲃⲟⲗ 10 ⲧⲱⲃϩ ϫltⲉgt ⲙⲡⲉⲣⲛⲛⲉⲕϭⲓϫ ⲉⲕⲉ ϫⲓⲧⲛ ⲉϩⲟⲩⲛ ⲉ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ ⲡⲓⲣⲁⲥⲙⲟⲥ ⲉⲕⲙⲁⲕ- ⲙⲟⲩⲣⲉ ⲉⲙⲡⲓ

ⲉⲕϣⲁⲛⲣϩⲟⲧⲉ ⲣⲁⲥⲙⲟⲥ ⲉⲣⲟⲕ

ϩⲏⲧϥ ⲙⲡⲛⲟⲩ 15 ⲙⲁⲩⲁⲁⲕ-ⲧⲉ ⲉⲕⲉⲉⲓ ⲉⲃⲟⲗ ⲟⲩⲛ ϩⲛϩⲃⲏⲩⲉⲉⲙⲓϣⲉ ⲙⲛⲛⲉⲕ ⲅⲁⲣ ⲉⲣⲉⲡⲣⲱⲙⲉ

ϫⲁϫⲉ ϩⲛⲟⲩϩⲓⲏ ϯ ⲙⲙⲟϥ ⲉⲣⲟⲟⲩⲉⲩⲉϭⲱⲧⲡ ϩⲁ ⲉϥⲙⲟⲩⲣ ⲙⲡⲇⲓⲁ

ⲧⲉⲕϩⲏ ⲛⲥⲁϣϥ 20 ⲃⲟⲗⲟⲥ ⲉⲣⲟϥ ⲙⲁⲩ

ⲛϩⲓⲏ- ⲁⲁϥ-ⲛⲉⲕϫⲁϫⲉ ⲉⲧϯ ⲟⲩⲥⲁ ⲛⲕⲟⲧⲥ ⲅⲁⲣ

ⲛⲙⲙⲁⲕ ⲛⲉ ⲙ ⲡⲉ ⲡⲇⲓⲁⲃⲟⲗⲟⲥⲙⲉⲉⲩⲉ ⲉⲧϯ ⲛⲙ ϣⲁϥⲉⲛ ϩⲉⲛϩ

ⲙⲁⲕ- 25 ⲃⲏⲩⲉ ⲅⲁⲣ ⲛⲁⲅⲁⲁⲓϯ ϭⲉ ⲛⲁⲕ ⲡⲁ ⲡⲏ ⲙⲡⲣⲱⲙⲉ

ϣⲏⲣⲉ ⲛⲟⲩϭⲟⲙ ϣⲁⲛⲧⲉϥⲉⲛⲧϥ

ⲉⲃⲟⲗ ϩⲓⲧⲙⲡ ⲉⲧϭⲟⲣϭⲥ ϩⲉⲛⲛⲟⲩⲧⲉ ⲧⲁⲣⲉⲕ ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ 30 ϣⲛϩⲧⲏϥ ⲛⲙⲁⲕ ⲧⲏⲣⲟⲩ- ⲛⲟⲩϫ ⲛϥⲧⲉϩⲛⲧⲁⲡⲛⲟⲩⲧⲉ ⲅⲁⲣ ⲡⲉⲕⲟⲩⲱϣ

ϯ ⲛⲁⲛ ⲁⲛ ⲛⲟⲩ ⲙⲛⲧⲁⲅⲁⲡⲏⲡⲛⲁ ⲙ ⲙⲛⲧ

ALIN SUCIU660

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ⲓⲃ

ⲛϥⲧⲱϩ ⲙ ⲉⲓⲧⲁ ⲉⲕϩⲙⲟⲟⲥ

ⲡⲉⲧⲥⲁϣⲉ ⲙⲛ ϩⲛⲧⲙⲏⲧⲉ ⲛ

ⲡⲉⲧϩⲟⲗϭ - ϩⲛⲣⲱⲙⲉ ϥⲓⲧⲱⲃϩ ϭⲉ ⲙⲡ ⲡⲉⲕⲣⲟⲟⲩϣ

ⲛⲟⲩⲧⲉ ⲡⲁϣⲏ 5 ⲙⲁⲩⲁⲁⲕ ⲉⲕⲣⲉ ϫⲛⲛⲉⲕⲉⲓ ϣⲁⲛⲛⲁⲩ ⲉϩⲱⲃ

ⲉⲛⲉϥϩⲁϭⲉ- ⲛⲓⲙ ⲙⲟϣⲧⲕⲉⲩⲉⲣϩⲁⲗ ⲅⲁⲣ ⲙⲡ ϫⲉ ⲉⲛⲉⲁⲕⲉⲛ

ⲣⲉϥϣⲙϣⲉ ⲡϫⲏ ⲉⲃⲟⲗ ϩⲙ

ⲛⲟⲩⲧⲉ ϩⲛϩⲉⲛ 10 ⲡⲉⲕⲃⲁⲗ-ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ ⲁⲩⲱ ⲙⲡⲣϫⲓ ⲗⲁ

ⲛⲟⲩⲧⲉ- ⲁⲩ ⲛϣⲁϫⲉ ⲛⲧⲉ

ⲛⲑⲉ ⲛⲁⲇⲁⲙ ⲗⲁⲁⲩ ⲉϩⲟⲩⲛ ⲉ

ⲛⲧⲁⲩⲉⲣ ⲣⲱⲙⲉ ⲉⲙϩⲁⲗ ⲙⲙⲟϥ ϩⲛ 15 ⲡⲉⲛⲉⲕⲃⲁⲗ ⲛⲁⲩ

ⲟⲩⲥⲙⲏ ⲙ ⲙⲛⲧ ⲉⲣⲟϥ ⲛⲧⲉⲛⲉⲕⲛⲟⲩⲧⲉ ⲁϥ ⲙⲁⲁϫⲉ ⲥⲟⲧⲙⲟⲩⲧⲉϩ ⲡⲉⲧϩⲟⲗϭ ⲛⲅϥⲓ ⲙⲡⲉϥⲛⲟ

ⲙⲛⲡⲉⲧⲥⲁϣⲉ- ⲃⲉ ⲛⲅⲧⲁⲗⲟϥ ⲉ

ⲣⲟⲉⲓⲥ ϭⲉ ϩⲱⲱⲕ 20 ϫⲱⲕ-ⲉⲧⲉⲙϯϩⲓⲛⲏⲃ ⲉⲧⲃⲉ ⲡϣⲁϫⲉ

ⲛⲛⲉⲕⲃⲁⲗ ⲣⲉⲕ ⲉⲧⲥⲏϩ ϫⲉ ⲉⲧⲉ

ⲣⲓⲕⲉ ⲛⲛⲉⲕⲃⲟⲩ ⲧⲛⲟ ⲛϩⲏⲏⲃⲉ

ϩⲉ ϫⲉ ⲉⲕⲉⲉⲣ ⲉϫⲛⲛⲉⲛⲟⲃⲉ ⲛ

ⲃⲟⲗ ⲛⲑⲉ ⲛⲟⲩ 25 ⲛⲉⲧϩⲓⲧⲟⲩⲱ

ϭⲁϩⲥⲉ ⲉⲃⲟⲗ ϩⲛⲟⲩ ⲧⲉⲛ ⲉⲧⲉⲧⲛϩⲁϭⲉ ⲁⲩⲱ ⲛ ⲱⲡ ⲙⲡⲉⲩϣⲱ

ⲑⲉ ⲛⲟⲩϩⲁⲗⲏⲧ ⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛⲉⲃⲟⲗ ϩⲛⲟⲩⲡⲁϣ- ⲛⲉ ⲉⲕϣⲁⲛ

ϩⲉⲛϩⲁⲣⲉϩ ⲛⲓⲙ 30 ⲱⲡ ⲙⲡϣⲱⲱⲧ

ϩⲁⲣⲉϩ ⲉⲡⲉⲕ ⲙⲡⲉⲧϩⲓⲧⲟⲩϩⲏⲧ ϩⲛϩⲓⲟ ⲱⲕ ϫⲉ ⲛⲟⲩⲕ

ⲟⲩⲉ ⲅⲁⲣ ⲛⲱⲛϩ ⲛⲉ ⲙⲉⲕⲕⲣⲓⲛⲉⲛⲉ ⲉⲃⲟⲗ ϩⲛⲛⲁⲓ- ⲛⲗⲁⲁⲩ ⲙⲉⲕ

661THE SERMO ASCETICUS

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Venice Marciana 192 fo 100r

ⲓⲅ

ϫⲓⲥⲉ ⲛϩⲏⲧ ⲉϫⲉⲛ ϩⲙⲡⲉⲕⲥⲙⲟⲧⲗⲁⲁⲩ ⲁⲗⲗⲁ ⲉⲣⲉⲡⲉⲕϩⲏⲧ

ϣⲁⲕϥⲓ ϩⲁϩⲱⲃ ⲟ ⲛⲑⲉ ⲛⲟⲩⲕⲱϩⲧ

ⲛⲓⲙ ⲉⲧⲃⲉ ⲧⲁ ⲉϩⲟⲩⲛ ⲉⲡⲛⲟ

ⲅⲁⲡⲏ ⲙⲡⲛⲟⲩ 5 ⲃⲉ-ⲧⲉ- ⲙⲡⲉⲣϣⲱⲡⲉ ⲉⲕ

ϣⲱⲡⲉ ⲛⲭⲣⲏⲥ ⲃⲏⲗ ⲉⲃⲟⲗ ϩⲙⲧⲟⲥ ⲡⲁϣⲏ ⲡⲉⲕϩⲏⲧ ϣⲱ

ⲣⲉ ϫⲉ ⲛⲉⲧⲟ ⲛ ⲡⲉ ⲛⲧⲟϥ ⲉⲕ

ⲭⲣⲏⲥⲧⲟⲥ ⲛⲉⲧ 10 ⲧⲟⲣϩ ϩⲛϩⲱⲃ

ⲛⲁⲟⲩⲱϩ ϩⲓϫⲙ ⲛⲓⲙ-ⲡⲕⲁϩ ⲁⲩⲱ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕϩⲏⲧ

ⲛⲃⲁⲗϩⲏⲧ ⲛⲉⲧ ⲉⲉⲣϫⲟⲉⲓⲥ ⲉⲣⲟⲕⲛⲁϣⲱϫⲡ ϩⲓ ⲁⲗⲗⲁ ⲁⲣⲓϫⲟⲉⲓⲥ

ϫⲱϥ- 15 ⲛⲧⲟϥ ⲉⲡⲉⲕ

ⲁⲩⲱ ϫⲉ ⲧⲁⲅⲁⲡⲏ ϩⲏⲧ-ϣⲁⲥⲉⲣⲭⲣⲏⲥ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛ

ⲧⲟⲥ ⲉϥϫⲱ ⲙ ⲥⲁⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲟⲥ ϫⲉ ⲉⲕϣⲁⲛ ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ 20 ϩⲏⲧ ⲟⲩⲁϩϥ ⲛ

ⲁⲣⲓⲭⲣⲏⲥⲧⲟⲥ ⲥⲱⲕ-ϩⲓⲃⲁⲗϩⲏⲧ ⲧⲁ ⲙⲡⲉⲣⲥⲱⲧⲙ ⲛⲥⲁⲣⲉⲕϩⲉ ⲉⲡⲉⲟⲟⲩ ⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲡⲛⲟⲩⲧⲉ- ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲙⲡⲉⲣϣⲱⲡⲉ ⲛⲑⲉ 25 ϩⲏⲧ ⲛⲧⲟϥ ⲥⲱ

ⲛⲛⲉⲓϣⲟⲛⲧⲉ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲧⲣⲏⲧ ϩⲓϫⲛⲛ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕ

ⲧⲟⲟⲩ ⲉⲧⲉ ⲡⲛⲟⲩ ϩⲏⲧ ⲉⲉⲣⲛⲟⲩⲧⲉ

ⲧⲉ ⲡⲉϣⲱⲡⲉ ⲛⲁⲕ ⲁⲗⲗⲁⲛⲧⲟϥ ⲛⲑⲉ ⲛⲟⲩ 30 ⲙⲁⲣⲉⲡⲉⲕϩⲏⲧ

ⲕⲁϣ ⲉϥⲣⲏⲧ ϩⲓ ⲛⲧⲟϥ ⲥⲱⲧⲙϫⲛⲟⲩⲙⲟⲟⲩ ⲉⲧⲉ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ-ⲡⲛⲟⲩⲛ ⲡⲉ ⲕⲟⲩⲱϣ ⲉⲥⲱⲧⲙ

ϣⲱⲡⲉ ⲉⲕⲙⲟⲧⲛ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ

ALIN SUCIU662

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Venice Marciana 192 fo 100v

ⲓⲇ ⲓⲁ

ⲡⲁϣⲏⲣⲉ ⲛⲅ ⲉⲡϫⲓⲛϫⲏ-ⲛⲁⲟⲩⲱϣ ⲁⲛ ⲁⲩⲱ ⲟⲛ ϫⲉ ⲁⲛltⲁgt

ⲉⲥⲱⲧⲙ ⲛⲥⲁ ⲁⲛⲟⲙⲓⲁ ϫⲓⲥⲉ

ⲛⲉⲕⲟⲩⲱϣ ⲉⲧⲁⲁⲡⲉ ⲁⲩϩⲛⲅⲥⲱⲧⲙ ⲛⲥⲁ 5 ⲣⲟϣ ⲉϫⲟⲓ ⲛ

ⲡⲛⲟⲩⲧⲉ- ⲑⲉ ⲛⲟⲩⲉⲧⲡⲱ

ⲡⲟⲩⲱϣ ⲙⲡⲛⲟⲩ ⲉⲥϩⲟⲣϣ -ⲧⲉ ⲡⲉ ϩⲁⲣⲉϩ ⲉ ⲧⲉⲛⲛⲁⲩ ⲅⲁⲣ ϫⲉ

ⲛⲉϥⲉⲛⲧⲟⲗⲏ ⲉⲣϣⲁⲛⲡⲣⲱ

ⲉⲕϣⲁⲛϩⲁⲣⲉϩ 10 ⲙⲉ ⲧⲟϭϥ ⲉⲡⲛⲟⲩ

ⲅⲁⲣ ⲉⲛⲉϥⲉⲛⲧⲟ ⲧⲉ ϣⲁϥⲗⲟ ⲉϥ

ⲗⲏ ⲕⲛⲁϣⲱ ϩⲟⲣϣ ⲛⲛⲟⲃⲉⲡⲉ ⲉⲟⲩⲉⲛϭⲟⲙ ϣⲁⲣⲉⲡϣⲁϫⲉ

ⲙⲙⲟⲕ ϩⲛⲛⲉⲕ ⲙⲡⲥⲱⲧⲏⲣ

ϩⲃⲏⲩⲉ ⲧⲏⲣⲟⲩ 15 ϫⲱⲕ ⲉⲃⲟⲗ ⲉ

ⲁⲩⲱ ⲡⲉⲕϩⲱⲃ ϫⲱϥ ϫⲉ ⲉⲧⲉ

ⲛⲁϣⲱⲡⲉ ⲛ ⲧⲛϣⲁⲛϭⲱ ϩⲙ

ⲥⲱⲧⲡ ϫⲉ ⲛⲉϥ ⲡⲁϣⲁϫⲉ ⲧⲉⲉⲛⲧⲟⲗⲏ ⲛⲥⲉ ⲧⲛⲛⲁⲥⲟⲩⲉⲛ ⲧ

ϩⲟⲣϣ ⲁⲛ- 20 ⲙⲉ ⲁⲩⲱ ⲧⲙⲉ

ⲉϥⲱϣ ⲉⲃⲟⲗ ⲟⲛ ⲛⲁⲉⲣⲧⲏⲩⲧⲛ

ϫⲉ ⲁⲙⲏⲓⲧⲛ ϣⲁ ⲛⲣⲙϩⲉ-ⲣⲟⲓeuroⲟⲩⲟⲛ ⲛⲓⲙ ⲉϥϫⲱ ⲙⲙⲟⲥ

ⲉⲧϩⲟⲥⲉ ⲁⲩⲱ ⲉ ϫⲉ ⲡⲛⲟⲩⲧⲉ ⲛⲁ

ⲧⲟⲧⲡ ⲁⲩⲱ 25 ⲉⲣⲧⲏⲩⲧⲛ ⲛⲁⲛⲟⲕ ϯⲛⲁϯ ⲉⲙ ⲣⲙϩⲉ ⲉⲛⲉⲧⲛ

ⲧⲟⲛ ⲛⲏⲧⲛ - ⲛⲟⲃⲉ ⲉⲃⲟⲗⲁⲩⲱ ⲟⲛ ϥⲱϣ ϫⲉ ⲡⲛⲟⲩⲧⲉ

ⲉⲃⲟⲗ ⲟⲩⲃⲉ ϩⲟⲓⲛⲉ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲡ

ⲉⲩϩⲟⲥⲉ ⲉⲡϫⲓⲛ 30 ⲣⲱⲙⲉ-ϫⲏ ⲛⲑⲉ ⲉⲧ ⲉⲃⲟⲗ ϫⲉ ϥⲥⲏϩ ϫⲉ

ⲥⲏϩ ϫⲉ ⲁϩⲣⲟⲟⲩ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲛⲛⲉⲧϩⲟⲥⲉ ⲥⲉϩⲟⲥⲉ ⲛⲉⲧⲟⲩⲧⲃⲃⲟ

663THE SERMO ASCETICUS

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Oxford Bodleian Library MS Copt F 157(P)r

TRANSLATION

[A] Unknown number of lines missing

7 [ ] and do not quarrel about anything10 [Do] not be hard [so that] you do not die before

your [time]54

11 [Do not] be O [my] son [ ]

Unknown number of lines missing21 [ ] [run immediately from] all [these things] [Do not] be

[ ] O my [son] but be [meek] for the [meek will] inheritthe earth55

Unknown number of lines missing23 [ ] and [the] Devil [will not have] power [over you] Be

[calm] and humble with all people

[A] BnF Copte 1321 fo 87r + BnF Copte 1332 frag 42Cv

c20 lines missing c20 lines missing[ ] [ ] [ⲁⲩⲱ ⲛϩⲟⲙⲟⲟⲩ][ⲕ]ⲁ ⲣⲡⲟⲥ ϥ [ⲛⲁⲧ] ⲥⲓⲟⲛ [ ⲧⲉⲛⲟⲩ]ⲃⲃⲟϥ- ⲁⲩⲱ [ⲛⲟⲩⲟⲉⲓϣ]ⲁ [ⲅ]ⲱⲛⲓⲍⲉ ϭ [ⲉ] ⲡⲁ ⲛⲓⲙ[ ϣⲁⲉⲛⲉϩ]ϣⲏⲣⲉ ⲧⲁⲣⲉⲕ ⲛⲉⲛ[ⲉϩ ϩⲁ]ϭⲱ ϩⲛⲛⲁⲡⲧⲃ ⲙⲏ [ⲛ-]ⲃⲟ ⲧⲏⲣⲟⲩ ⲉⲓⲧⲉ ϩⲛⲛⲉⲕⲃⲁⲗⲉⲓⲧⲉ ϩⲙⲡⲉⲕ

ϩⲏⲧ ⲧⲁⲣⲉⲕⲉⲓ[ⲉⲧ]ⲉ ⲕⲁⲣⲭⲏⲛⲑⲉ ⲛⲛⲉⲓⲕⲟⲩⲓ

ⲛϣⲏⲣⲉ ⲛⲧⲁmargin

54 Eccles 71755 Matt 55

ALIN SUCIU664

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24 Look at [your] teacher how [he] walked [in] humbleness[setting] for us [a model] so that [ ]56

[B] Unknown number of lines missing28 [Look at] Isaiah [crying] out and [saying] lsquo[Our] entire

righteousness is like [a] menstrual ragrsquo57 [before] you29 [And our] Lord [instructed] those [who followed] him lsquoIf

you [do] every[thing] that [has been] ordered [to you] [ ]58

Unknown number of lines missing29a Look at the tax collector my [son] whom God praised for

his humbleness31 Walk in poverty my [son] for [the] poverty [humbles] the

person59 Do not [ ] [ ] according to the [commandment] of[Christ] so that you [devote yourself to] God [and] God [ ] you

32 Devote yourself to [God] [ ] his sweetness and you will[know his] wish

One leaf missing[C] 38 [Sitting] in your cell be like a master-pilot who steers

his ship60 observing the wind from which side it comes to youwhether comes the good wind or comes the bad wind Be strongin the battle and cry out lsquoArise north wind and come southwind and blow in my garden so that my spices give scentrsquo61

39 Sitting in your cell my son do not be like a judge40 Do not weary of praying and you will be heard41 While you are in a labour look for rest42 My son give yourself to God with all your strength so that

he fights for you62 protects you gives you power and fights withthose who fight against you For you shall not be able to do any-thing apart from God but if the person supplicates God thenGod gives him power watches him fills him with wisdom andunderstanding and leads him with his counsel63

[B] BnF Copte 1321 fo 87v + BnF Copte 1332 frag 42Cr

[C] Venice Marciana 192 fo 99r (p 1)

56 1 Pet 22157 Isa 64558 Luke 171059 Prov 10460 Cf 4 Macc 7161 S of S 41662 Cf Exod 141463 Cf Ps 7224

665THE SERMO ASCETICUS

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43 Sitting in your cell do not be wandering forth Pay atten-tion [D] how you sit Do not become like a beast that hastens afterthe person but rather be the person who drives the beast Sittingin your cell have a guard to you Do not have the body in the cellwhile your heart is in Egypt but make your body a temple ofGod64 and strengthen your thoughts so that you obtain for your-self the stable thought

43a Sitting in your cell do not let your mind exalt with you orexalt yourself by the deliberation of your mind65 or praise your-self alone for God detests those who praise themselves alone66

but he looks upon the prayer of those who are humble67 Sittingin your cell do not have any fetters It is sufficient (to do) foreach day its works68 so that you remain calm Guard yourself notto commit sin Sitting in your cell persist in your prayers fastsand the fight of your heart so that you abide in the things that be-long to the purity of the heart for without peace and holiness [E]no one will see God69

44 Sitting in your cell if a brother brings reports against youdo not let your heart be concerned with them so that you remaincalm and your heart remains quiet for many are the thoughts ofthe cell

45 Sitting in the cell keep recitation in your mouth If youstop put a guard to you or else you are led astray so that you re-main in the pure things and the Holy Spirit befriends you Sittingin your cell seek after the blameless thought and the thought ofGod makes him a member of your household so that he over-comes all the thoughts that fight against you For the thought ofGod which is the reason is the king of the passions70

46 Sitting in your cell fight against yourself so that you obtainthe grace of the cell for the cell has grace

[D] Venice Marciana 192 fo 99v (p 2)[E] Naples National Library IB9 fo 52r (p 3)

64 Cf 1 Cor 31665 Sir 6266 1 Clement 30667 Ps 1011868 Cf Matt 63469 Cf Heb 121470 Cf 4 Macc 17 13 182 The idea that reason rules over passions is

based on 4 Macc 11 ff

ALIN SUCIU666

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47 Sitting in your cell do not teach yourself to pine for a persondo not let a person wait for you and also do not wait for a person sothat you remain calm but because of the commandment of Godsupport those who come to you If a brother [F] spends a Sundaywith you support him because of the commandment of God If abrother comes to the monastery71 while you are in it support himuntil he finds a cell because of the commandment of God And doaccording to your capacity that which depends on you for you alsoif you go to a monastery you want to be helped For this is the com-mandment of God and these are the works of the cell my son

48 If you come out from the cell be careful72 so that you donot bring out the laden ship and empty it and you do not walk bythe sight of your eyes and the hearing of your ears Stay safe myson and let all the things that you see be profitable to you so thatyou return calm to your cell

49 Sitting in your cell my son have constantly the thought ofGod in your heart and his fear shall encircle you

50 For the fear of God drives out from the soul all sin corrup-tion and transgression

51 The one who has obtained the fear of God has obtained allgrace The one who has the fear of God has [G] treasuries filledwith all good things For the fear of God delivers the person fromsin and it is in the fear of God that everyone turns away from evil

52 Sitting in your cell keep the judgement before you and per-form the things of life Gird yourself about your loins with theteaching73 and you shall trample upon your bruised enemies

53 Do not be undisciplined my son but fear God and keep hiscommandments74

54 My son do not be the slave of your cowardice75 for humanglory Guard yourself against vainglory or else God shall scatteryour bones76

[F] Naples National Library IB9 fo 52v (p 4)[G] Naples National Library IB9 fo 53r (p 5)

71 Literally lsquomountainrsquo a word which designates a monastery or a monas-tic settlement

72 Literally lsquohold your heartrsquo73 Cf Eph 61474 Eccles 121375 Literally lsquoof his cowardicefearrsquo The Qasr el-Wizz fragment has lsquoof his

desire and his fearrsquo The Sahidic text is perhaps corrupted at this point theGreek reads μὴ γίνου δοῦλος τοῦ θελήματος σου ἕνεκα δόξης ἀνθρωπίνης

76 Cf Ps 526 Ezek 65

667THE SERMO ASCETICUS

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55 Do your entire work for God77 for God is not unjust to re-ward you according to your work78

56 Cleanse your heart my son so that God listens to youimmediately

56a Present yourself approved to God79

57 Do not restrain yourself and strive day after day and do notbe negligent so that your time does not cease from you and youcurse the day you were born

58 I bid you my son [H] do not walk with a person fromwhom you will not profit so that you do not fall upon your faceDo not walk with an angry person80 Do not befriend a slandererDo not walk with a drunkard Do not befriend an irascible personDo not walk with a garrulous person so that you become meekfor the meek will inherit the earth81 Do not befriend a hasty per-son Do not walk with a person who is friend with a woman or achild nor be friends with a woman Do not walk with someoneyounger than you so that you are not confused and do notgo backwards

59 If you make a friend let him be a believer a personwhose work surpasses yours a God-loving person a personwho does not look at the things of this world for it is thethings of this world that separate the person from God Do notbe friends with a person on account of the things of this worldfor it is the things of this world that separate the personfrom God

60 Rather be friends with a God-loving pauper a humble pau-per a hospitable pauper a pauper girded with the fear of God apauper who carries the cross a pauper who gives heed to God andhas a guard on his mouth82

61 My son befriend [I] everyone who fears God and keeps hiscommandments83

[H] Naples National Library IB9 fo 53v (p 6)[I] Naples National Library IB9 fo 54r (p 7)

77 Cf Col 32378 Following the Qasr el-Wizz fragment codex MONBON has lsquoyour heartrsquo

Cf Heb 61079 2 Tim 21580 Cf Prov 222481 Matt 5582 Cf Ps 140383 Cf Eccles 1213

ALIN SUCIU668

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62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

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67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

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67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

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70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

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73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

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Page 30: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

Naples National Library IB9 fo 54v

ⲉⲓⲥ ⲉⲣⲟⲕ- ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲥⲁⲛⲟⲩϣⲕ ϩⲙⲡ ϩⲟϫϩⲉϫ ⲧⲁ

ϫⲟⲉⲓⲥ ϫⲉ ⲛⲧⲟϥ ⲣⲉⲕϣⲱⲡⲉ

ⲡⲉⲧⲛⲁϯ ⲛⲁⲕ ϩⲙⲡⲉⲙⲧⲟⲛ-ⲛⲛⲁⲓⲧⲏⲙⲁ 5 ⲁⲣⲓϣⲃⲏⲣ ⲉⲡ

ⲙⲡⲉⲕϩⲏⲧ- ϩⲓⲥⲉ ⲧⲁⲣⲉⲕ

ⲉⲕϣⲁⲛⲁⲓⲧⲉⲓ ϣⲱⲡⲉ ϩⲙⲛⲟⲩϩⲱⲃ ⲛⲧⲟ ⲡⲉⲙⲧⲟⲛ ⲁⲩⲱⲟⲧϥ ⲙⲡⲛⲟⲩ ⲛⲛⲉⲕⲙⲉⲥⲧⲉ

ⲧⲉ ⲙⲡⲉⲣⲉⲓ ⲉⲡⲁ 10 ⲟⲩϩⲱⲃ ⲉϥϩⲟ

ϩⲟⲩ ϫⲉϣⲁⲣⲉ ⲥⲉ ϫⲉ ϩⲓⲧⲉⲛ

ⲡⲛⲟⲩⲧⲉ ϫⲉⲛⲧ ϩⲁϩ ⲛϩⲓⲥⲉ ⲉⲣⲉ

ⲡⲣⲱⲙⲉ ⲉⲛⲁⲩ ⲡⲣⲱⲙⲉ ⲛⲁ

ϫⲉ ϥⲛⲁϩⲩⲡⲟ ⲛⲟⲩϩⲙ -ⲙⲓⲛⲉ ⲁⲗⲗⲁ 15 ⲡⲁϣⲏⲣⲉ ⲉⲓϯ ⲥ

ϩⲙⲡⲉⲕϩⲏⲧ ⲃⲱ ⲛⲁⲕ ϩⲛⲛⲉⲧⲏⲣϥ ⲁⲓⲧⲉⲓ ⲁⲩⲱ ϩⲓⲟⲟⲩⲉ ⲙⲡⲱ

ⲕⲛⲁϫⲓ- ⲛⲁϩ ⲉⲓⲧⲁⲗⲟⲡⲁϣⲏⲣⲉ ⲉⲕϩⲙⲟ ⲙⲙⲟⲕ ⲉϩⲣⲁⲓ

ⲟⲥ ϩⲛⲧⲉⲕⲣⲓ 20 ⲉϫⲛⲛⲉϩⲓⲟⲟⲩⲉ

ⲕⲁ ⲧⲡⲩⲗⲏ ⲉⲧ ⲉⲧⲥⲟⲩⲧⲱⲛ-ϭⲏⲩ ⲙⲡⲉⲕⲉⲙ ⲙⲡⲉⲣⲙⲟⲟϣⲉ

ⲧⲟ ⲉⲃⲟⲗ- ϩⲛⲟⲩϭⲱⲱⲙⲉⲉⲕϩⲙⲟⲟⲥ ϩⲛ ⲁⲗⲗⲁ ⲙⲟⲟϣⲉ

ⲧⲉⲕⲣⲓ ⲕⲁ ⲧⲉⲛ 25 ⲛⲧⲟϥ ⲉⲕⲥⲟⲩ

ⲧⲟⲗⲏ ⲙⲡⲛⲟⲩ ⲧⲱⲛ ϩⲛϩⲱⲃ

ⲧⲉ ⲛⲧⲟⲟⲧⲕ - ⲛⲓⲙ-ⲉϣⲱⲡⲉ ⲉⲕ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛϣⲁⲛⲟⲩⲱϣ ⲥⲁϭⲓⲛⲉⲣϩⲱⲃ

ⲡⲁϣⲏⲣⲉ ⲕⲛⲁ 30 ⲛⲓⲙ-ϫⲓ ⲥⲃⲱ ⲉⲕ ⲙⲡⲉⲣϣⲱϣ

ϣⲁⲛⲙⲉⲣⲉ ⲥⲱ ⲙⲛⲧⲏⲩ ⲛⲓⲙ-ⲧⲙ ⲕⲛⲁϫⲓ- ϣⲱⲡⲉ ⲛⲧⲟϥ

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ⲉⲕⲧⲁϫⲣⲏⲩ ⲙⲁⲓⲛⲟⲩⲧⲉ ⲧⲏ

ⲉϫⲛⲛⲉⲧⲥⲏϩ ⲣⲟⲩ-ⲁⲩⲱ ⲡⲛⲟⲙⲟⲥ ϫⲓ ϭⲉ ⲛⲁⲕ ⲛⲇⲁⲩ

ⲙⲡⲛⲟⲩⲧⲉ ⲕⲁ ⲉⲓⲇ ⲉϥⲱϣ

ⲁϥ ϩⲙⲡⲉⲕ 5 ⲉⲃⲟⲗ ⲉⲣⲉⲥⲁⲟⲩⲗ

ϩⲏⲧ ⲛⲛⲁⲩ ⲡⲏⲧ ⲛⲥⲱϥⲛⲓⲙ- ϫⲉ ⲁⲛⲅ ⲟⲩⲟⲩϩⲟⲣ

ⲥⲱⲧⲙ ⲇⲁⲇ ⲉϥⲙⲟⲟⲩⲧ ⲁⲩⲱⲉϥⲱϣ ⲉⲃⲟⲗ ⲁⲛⲅ ⲟⲩⲡⲏⲓ ⲛⲟⲩ

ⲉϥϫⲱ ⲙⲙⲟⲥ 10 ⲱⲧ-ϫⲉ ⲛⲥⲁⲃⲏⲗ ϫⲉ ⲛⲁⲓ ϭⲉ ⲧⲏⲣⲟⲩ ⲡⲁ

ⲡⲉⲕⲛⲟⲙⲟⲥϣⲟ ϣⲏⲣⲉ ⲁⲓϫⲟⲟⲩ

ⲟⲡ ⲛⲁⲓ ⲙⲙⲉⲗⲉ ⲉⲧⲃⲉ ⲡⲉⲑⲃⲃⲓⲟ-ⲧⲏ ⲛⲉⲓⲛⲁⲧⲁ ϫⲓ ⲇⲁⲩⲉⲓⲇ ⲛⲁⲕ

ⲕⲟ ⲡⲉ ϩⲙⲡⲁⲑⲃ 15 ⲟⲛ ⲛⲥⲙⲟⲧ ⲉⲣⲉ

ⲃⲓⲟ- ⲛⲉϥϫⲁϫⲉ ⲡⲏⲧ

ⲁⲩⲱ ⲟⲛ ϫⲉ ϯⲛⲁ ⲛⲥⲱϥ ⲉϥⲱϣ

ⲧⲉⲗⲏⲗ ⲉϫⲙ ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ

ⲡⲉⲕϣⲁϫⲉ ⲛⲑⲉ ⲡⲱⲧ ⲛⲥⲁⲛⲁⲙⲡⲉⲛⲧⲁϥϭⲛ 20 ϫⲁϫⲉ ⲛⲧⲁⲧⲁ

ϩⲁϩ ⲛϣⲱⲗ ϩⲟⲟⲩ ⲁⲩⲱ ⲛ

ⲁⲩⲱ ⲙⲁⲣⲉⲡ ⲛⲁⲕⲧⲟⲓ ⲙⲡⲟⲩϣⲁϫⲉ ⲙⲡⲛⲟⲩ ⲱϫⲉⲛ-ⲧⲉ ϩⲗⲟϭ ϩⲛⲧⲉⲕ ⲇⲁⲩⲉⲓⲇ ⲙⲉⲛ ⲥⲱ

ⲧⲁⲡⲣⲟ ⲛⲑⲉ ⲛ 25 ⲙⲁⲧⲓⲕⲟⲥ ⲉϥ

ⲇⲁⲩⲉⲓⲇ ϫⲉ ⲁ ⲙⲓϣⲉ ⲟⲩⲃⲉ ⲛ

ⲛⲉⲕϣⲁϫⲉ ϩ ϫⲓϫⲉⲉⲩⲉ ⲉⲧⲟⲩ

ⲗⲟϭ ϩⲛⲧⲁϣⲟⲩ ⲟⲛϩ ⲉⲃⲟⲗ ⲉϥⲱⲃⲉ ⲉϩⲟⲩⲉ ⲑⲁⲣⲉⲓ ⲙⲡⲛⲟⲩ

ⲉⲟⲩⲉⲃⲓⲱ ϩⲛ 30 ⲧⲉ ⲉϥⲙⲓϣⲉ ⲉ

ⲣⲱⲓ- ϫⲱϥ ⲉⲧⲃⲉ ⲧⲉϥ

ⲇⲁⲩⲉⲓⲇ ⲅⲁⲣ ⲉϥ ⲡⲣⲟϩⲁⲓⲣⲉⲥⲓⲥ

ϣⲟⲟⲡ ⲙⲡⲣⲟ ⲉⲧⲉ ⲟⲩⲉⲛⲧⲁϥⲥ

ⲥⲱⲡⲟⲛ ⲛⲙ

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ⲉϩⲟⲩⲛ ⲉⲣⲟϥ- ⲧⲏⲣⲥ ⲙⲡϫⲁϫⲉⲛⲧⲟⲕ ϭⲉ ϩⲱ ⲛⲧⲉⲧⲉⲙⲗⲁⲁⲩ

ⲱⲕ ⲱ ⲡⲁ ϫⲓ ⲧⲏⲩⲧⲛ ⲛ

ϣⲏⲣⲉ ⲁⲣⲓϫⲁⲣ ϭⲟⲛⲥ -ϩⲏⲧ ⲛⲅⲱϣ 5 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ ⲟⲥ ϫⲉ ⲛⲧⲁϥϯ

ⲡⲱⲧ ⲛⲥⲁⲛⲁ ϭⲟⲙ ⲛⲛⲁⲡⲟⲥϫⲁϫⲉ ⲧⲁⲧⲁϩⲟ ⲧⲟⲗⲟⲥ ⲙⲙⲁⲧⲉ-ⲟⲩ ⲉⲧⲉ ⲙⲙⲉⲉⲩⲉ ⲡⲥⲱⲧⲏⲣ ⲱϣ

ⲛⲉⲉⲑⲟⲟⲩ ⲉⲧϯ 10 ⲉⲃⲟⲗ ϫⲉ ⲡⲉϯϫⲱ

ⲛⲙⲙⲁⲕ ⲁⲩⲱ ⲙⲙⲟϥ ⲛⲏⲧⲛ

ⲛⲛⲁⲕⲧⲟⲓ ⲙ ϯϫⲱ ⲙⲙⲟϥ ⲛⲟⲩ

ⲡⲟⲩⲱϫⲉⲛ ⲟⲛ ⲛⲓⲙ ϫⲉ ⲣⲟ

ϯⲛⲁⲗⲟϫϩⲟⲩ ⲛⲥⲉ ⲉⲓⲥ-ⲧⲙⲉϣϭⲙϭⲟⲙ 15 ⲏ ⲛⲅϫⲓ ⲛⲁⲕ ⲛⲧ

ⲉⲁϩⲉⲣⲁⲧⲟⲩ ⲥⲉ ⲙⲛⲧϫⲱⲱⲣⲉ

ⲛⲁϩⲉ ϩⲁⲣⲁⲧⲟⲩ ⲛ ⲓⲏⲥⲟⲩ ⲡϣⲏ

ⲛⲛⲁⲟⲩⲉⲣⲏⲧⲉ- ⲣⲉ ⲛⲛⲁⲩⲏ ⲡϫⲉ ⲁⲕⲙⲟⲣⲧ ⲛⲟⲩ ϫⲱⲱⲣⲉ ϩⲙⲡϭⲟⲙ ⲉⲡⲡⲟⲗⲉ 20 ⲡⲟⲗⲉⲙⲟⲥ ⲉϥ

ⲙⲟⲥ ⲉⲃⲟⲗ ϫⲉ ⲡ ⲥⲉⲣⲉⲙⲗⲁϩ ⲉⲃⲟⲗ

ⲛⲟⲩⲧⲉ ⲡⲉⲧϯ ⲙⲛⲡⲁⲙⲁⲗⲏⲕϭⲟⲙ ⲉⲡⲣⲱⲙⲉ ⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗⲉⲧⲟⲩⲏϩ ⲛⲥⲱϥ ϫⲉ ϩⲛⲧⲉⲩⲛⲟⲩ

ⲉϥⲙⲓϣⲉ ⲙⲛ 25 ⲛⲧⲁϥϫⲣⲟ ⲉⲡⲁ

ⲛⲉⲧⲙⲓϣⲉ ⲛⲙ ⲙⲁⲗⲏⲕ ϩⲓⲧⲙ

ⲙⲁϥ- ⲡⲡⲱⲣϣ ⲉⲃⲟⲗ

ⲁϥϫⲟⲟⲥ ⲅⲁⲣ ⲛⲛⲉ ⲛⲉⲛϭⲓϫ ⲙⲙⲱⲧⲟⲩⲏϩ ⲛⲥⲱϥ ⲩⲥⲏⲥ-ϫⲉ ⲁⲓϯ ⲧⲉⲝⲟⲩ 30 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲥⲓⲁ ⲛⲏⲧⲛ ⲉ ⲟⲟⲥ ϫⲉ ⲓⲏⲥⲟⲩ

ϩⲱⲙ ⲉϫⲛⲛϩⲟϥ ⲟⲩⲡⲣⲟⲫⲏ

ⲙⲛⲛⲟⲩⲟⲟϩⲉ ⲧⲏⲥ ⲡⲉ-ⲁⲩⲱ ⲉϫⲛⲧϭⲟⲙ ⲁⲗⲗⲁ ϯⲥⲱⲧⲙ

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ⲓⲁ

ⲉⲧⲉⲅⲣⲁⲫⲏ ⲉ ϭⲱⲃ ⲁⲗⲗⲁ ⲛϭⲟⲙⲥⲱϣ ⲉⲃⲟⲗ ϫⲉ ⲛ ϩⲓⲁⲅⲁⲡⲏ-ⲧⲁⲩⲕⲉⲧⲧⲏⲩ ⲙⲡⲣⲧⲣⲉⲛϭⲉⲛ

ⲧⲛ ⲉϩⲣⲁⲓ ⲉϫⲛⲧ ⲧⲥ ⲡⲁϣⲏⲣⲉ ⲉⲩ

ⲥⲛⲧⲉ ⲛⲛⲁⲡⲟⲥ 5 ⲧⲥⲁⲃⲟ ⲙⲙⲟⲕ ⲉ

ⲧⲱⲗⲟⲥ ⲙⲛⲛⲉⲡ ⲙⲓϣⲉ ⲉⲕⲙⲟⲩⲣⲣⲟⲫⲏⲧⲏⲥ- ⲙⲡⲇⲓⲁⲃⲟⲗⲟⲥ

ⲛⲧⲟⲕ ϩⲱⲱⲕ ⲉⲛⲉⲕⲟⲩⲉⲣⲏⲧⲉ

ⲡⲁϣⲏⲣⲉ ϩⲓⲧⲙ ⲙⲁⲩⲁⲁⲕ ⲉⲕⲡⲡⲱⲣϣ ⲉⲃⲟⲗ 10 ⲧⲱⲃϩ ϫltⲉgt ⲙⲡⲉⲣⲛⲛⲉⲕϭⲓϫ ⲉⲕⲉ ϫⲓⲧⲛ ⲉϩⲟⲩⲛ ⲉ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ ⲡⲓⲣⲁⲥⲙⲟⲥ ⲉⲕⲙⲁⲕ- ⲙⲟⲩⲣⲉ ⲉⲙⲡⲓ

ⲉⲕϣⲁⲛⲣϩⲟⲧⲉ ⲣⲁⲥⲙⲟⲥ ⲉⲣⲟⲕ

ϩⲏⲧϥ ⲙⲡⲛⲟⲩ 15 ⲙⲁⲩⲁⲁⲕ-ⲧⲉ ⲉⲕⲉⲉⲓ ⲉⲃⲟⲗ ⲟⲩⲛ ϩⲛϩⲃⲏⲩⲉⲉⲙⲓϣⲉ ⲙⲛⲛⲉⲕ ⲅⲁⲣ ⲉⲣⲉⲡⲣⲱⲙⲉ

ϫⲁϫⲉ ϩⲛⲟⲩϩⲓⲏ ϯ ⲙⲙⲟϥ ⲉⲣⲟⲟⲩⲉⲩⲉϭⲱⲧⲡ ϩⲁ ⲉϥⲙⲟⲩⲣ ⲙⲡⲇⲓⲁ

ⲧⲉⲕϩⲏ ⲛⲥⲁϣϥ 20 ⲃⲟⲗⲟⲥ ⲉⲣⲟϥ ⲙⲁⲩ

ⲛϩⲓⲏ- ⲁⲁϥ-ⲛⲉⲕϫⲁϫⲉ ⲉⲧϯ ⲟⲩⲥⲁ ⲛⲕⲟⲧⲥ ⲅⲁⲣ

ⲛⲙⲙⲁⲕ ⲛⲉ ⲙ ⲡⲉ ⲡⲇⲓⲁⲃⲟⲗⲟⲥⲙⲉⲉⲩⲉ ⲉⲧϯ ⲛⲙ ϣⲁϥⲉⲛ ϩⲉⲛϩ

ⲙⲁⲕ- 25 ⲃⲏⲩⲉ ⲅⲁⲣ ⲛⲁⲅⲁⲁⲓϯ ϭⲉ ⲛⲁⲕ ⲡⲁ ⲡⲏ ⲙⲡⲣⲱⲙⲉ

ϣⲏⲣⲉ ⲛⲟⲩϭⲟⲙ ϣⲁⲛⲧⲉϥⲉⲛⲧϥ

ⲉⲃⲟⲗ ϩⲓⲧⲙⲡ ⲉⲧϭⲟⲣϭⲥ ϩⲉⲛⲛⲟⲩⲧⲉ ⲧⲁⲣⲉⲕ ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ 30 ϣⲛϩⲧⲏϥ ⲛⲙⲁⲕ ⲧⲏⲣⲟⲩ- ⲛⲟⲩϫ ⲛϥⲧⲉϩⲛⲧⲁⲡⲛⲟⲩⲧⲉ ⲅⲁⲣ ⲡⲉⲕⲟⲩⲱϣ

ϯ ⲛⲁⲛ ⲁⲛ ⲛⲟⲩ ⲙⲛⲧⲁⲅⲁⲡⲏⲡⲛⲁ ⲙ ⲙⲛⲧ

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ⲓⲃ

ⲛϥⲧⲱϩ ⲙ ⲉⲓⲧⲁ ⲉⲕϩⲙⲟⲟⲥ

ⲡⲉⲧⲥⲁϣⲉ ⲙⲛ ϩⲛⲧⲙⲏⲧⲉ ⲛ

ⲡⲉⲧϩⲟⲗϭ - ϩⲛⲣⲱⲙⲉ ϥⲓⲧⲱⲃϩ ϭⲉ ⲙⲡ ⲡⲉⲕⲣⲟⲟⲩϣ

ⲛⲟⲩⲧⲉ ⲡⲁϣⲏ 5 ⲙⲁⲩⲁⲁⲕ ⲉⲕⲣⲉ ϫⲛⲛⲉⲕⲉⲓ ϣⲁⲛⲛⲁⲩ ⲉϩⲱⲃ

ⲉⲛⲉϥϩⲁϭⲉ- ⲛⲓⲙ ⲙⲟϣⲧⲕⲉⲩⲉⲣϩⲁⲗ ⲅⲁⲣ ⲙⲡ ϫⲉ ⲉⲛⲉⲁⲕⲉⲛ

ⲣⲉϥϣⲙϣⲉ ⲡϫⲏ ⲉⲃⲟⲗ ϩⲙ

ⲛⲟⲩⲧⲉ ϩⲛϩⲉⲛ 10 ⲡⲉⲕⲃⲁⲗ-ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ ⲁⲩⲱ ⲙⲡⲣϫⲓ ⲗⲁ

ⲛⲟⲩⲧⲉ- ⲁⲩ ⲛϣⲁϫⲉ ⲛⲧⲉ

ⲛⲑⲉ ⲛⲁⲇⲁⲙ ⲗⲁⲁⲩ ⲉϩⲟⲩⲛ ⲉ

ⲛⲧⲁⲩⲉⲣ ⲣⲱⲙⲉ ⲉⲙϩⲁⲗ ⲙⲙⲟϥ ϩⲛ 15 ⲡⲉⲛⲉⲕⲃⲁⲗ ⲛⲁⲩ

ⲟⲩⲥⲙⲏ ⲙ ⲙⲛⲧ ⲉⲣⲟϥ ⲛⲧⲉⲛⲉⲕⲛⲟⲩⲧⲉ ⲁϥ ⲙⲁⲁϫⲉ ⲥⲟⲧⲙⲟⲩⲧⲉϩ ⲡⲉⲧϩⲟⲗϭ ⲛⲅϥⲓ ⲙⲡⲉϥⲛⲟ

ⲙⲛⲡⲉⲧⲥⲁϣⲉ- ⲃⲉ ⲛⲅⲧⲁⲗⲟϥ ⲉ

ⲣⲟⲉⲓⲥ ϭⲉ ϩⲱⲱⲕ 20 ϫⲱⲕ-ⲉⲧⲉⲙϯϩⲓⲛⲏⲃ ⲉⲧⲃⲉ ⲡϣⲁϫⲉ

ⲛⲛⲉⲕⲃⲁⲗ ⲣⲉⲕ ⲉⲧⲥⲏϩ ϫⲉ ⲉⲧⲉ

ⲣⲓⲕⲉ ⲛⲛⲉⲕⲃⲟⲩ ⲧⲛⲟ ⲛϩⲏⲏⲃⲉ

ϩⲉ ϫⲉ ⲉⲕⲉⲉⲣ ⲉϫⲛⲛⲉⲛⲟⲃⲉ ⲛ

ⲃⲟⲗ ⲛⲑⲉ ⲛⲟⲩ 25 ⲛⲉⲧϩⲓⲧⲟⲩⲱ

ϭⲁϩⲥⲉ ⲉⲃⲟⲗ ϩⲛⲟⲩ ⲧⲉⲛ ⲉⲧⲉⲧⲛϩⲁϭⲉ ⲁⲩⲱ ⲛ ⲱⲡ ⲙⲡⲉⲩϣⲱ

ⲑⲉ ⲛⲟⲩϩⲁⲗⲏⲧ ⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛⲉⲃⲟⲗ ϩⲛⲟⲩⲡⲁϣ- ⲛⲉ ⲉⲕϣⲁⲛ

ϩⲉⲛϩⲁⲣⲉϩ ⲛⲓⲙ 30 ⲱⲡ ⲙⲡϣⲱⲱⲧ

ϩⲁⲣⲉϩ ⲉⲡⲉⲕ ⲙⲡⲉⲧϩⲓⲧⲟⲩϩⲏⲧ ϩⲛϩⲓⲟ ⲱⲕ ϫⲉ ⲛⲟⲩⲕ

ⲟⲩⲉ ⲅⲁⲣ ⲛⲱⲛϩ ⲛⲉ ⲙⲉⲕⲕⲣⲓⲛⲉⲛⲉ ⲉⲃⲟⲗ ϩⲛⲛⲁⲓ- ⲛⲗⲁⲁⲩ ⲙⲉⲕ

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Venice Marciana 192 fo 100r

ⲓⲅ

ϫⲓⲥⲉ ⲛϩⲏⲧ ⲉϫⲉⲛ ϩⲙⲡⲉⲕⲥⲙⲟⲧⲗⲁⲁⲩ ⲁⲗⲗⲁ ⲉⲣⲉⲡⲉⲕϩⲏⲧ

ϣⲁⲕϥⲓ ϩⲁϩⲱⲃ ⲟ ⲛⲑⲉ ⲛⲟⲩⲕⲱϩⲧ

ⲛⲓⲙ ⲉⲧⲃⲉ ⲧⲁ ⲉϩⲟⲩⲛ ⲉⲡⲛⲟ

ⲅⲁⲡⲏ ⲙⲡⲛⲟⲩ 5 ⲃⲉ-ⲧⲉ- ⲙⲡⲉⲣϣⲱⲡⲉ ⲉⲕ

ϣⲱⲡⲉ ⲛⲭⲣⲏⲥ ⲃⲏⲗ ⲉⲃⲟⲗ ϩⲙⲧⲟⲥ ⲡⲁϣⲏ ⲡⲉⲕϩⲏⲧ ϣⲱ

ⲣⲉ ϫⲉ ⲛⲉⲧⲟ ⲛ ⲡⲉ ⲛⲧⲟϥ ⲉⲕ

ⲭⲣⲏⲥⲧⲟⲥ ⲛⲉⲧ 10 ⲧⲟⲣϩ ϩⲛϩⲱⲃ

ⲛⲁⲟⲩⲱϩ ϩⲓϫⲙ ⲛⲓⲙ-ⲡⲕⲁϩ ⲁⲩⲱ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕϩⲏⲧ

ⲛⲃⲁⲗϩⲏⲧ ⲛⲉⲧ ⲉⲉⲣϫⲟⲉⲓⲥ ⲉⲣⲟⲕⲛⲁϣⲱϫⲡ ϩⲓ ⲁⲗⲗⲁ ⲁⲣⲓϫⲟⲉⲓⲥ

ϫⲱϥ- 15 ⲛⲧⲟϥ ⲉⲡⲉⲕ

ⲁⲩⲱ ϫⲉ ⲧⲁⲅⲁⲡⲏ ϩⲏⲧ-ϣⲁⲥⲉⲣⲭⲣⲏⲥ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛ

ⲧⲟⲥ ⲉϥϫⲱ ⲙ ⲥⲁⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲟⲥ ϫⲉ ⲉⲕϣⲁⲛ ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ 20 ϩⲏⲧ ⲟⲩⲁϩϥ ⲛ

ⲁⲣⲓⲭⲣⲏⲥⲧⲟⲥ ⲥⲱⲕ-ϩⲓⲃⲁⲗϩⲏⲧ ⲧⲁ ⲙⲡⲉⲣⲥⲱⲧⲙ ⲛⲥⲁⲣⲉⲕϩⲉ ⲉⲡⲉⲟⲟⲩ ⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲡⲛⲟⲩⲧⲉ- ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲙⲡⲉⲣϣⲱⲡⲉ ⲛⲑⲉ 25 ϩⲏⲧ ⲛⲧⲟϥ ⲥⲱ

ⲛⲛⲉⲓϣⲟⲛⲧⲉ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲧⲣⲏⲧ ϩⲓϫⲛⲛ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕ

ⲧⲟⲟⲩ ⲉⲧⲉ ⲡⲛⲟⲩ ϩⲏⲧ ⲉⲉⲣⲛⲟⲩⲧⲉ

ⲧⲉ ⲡⲉϣⲱⲡⲉ ⲛⲁⲕ ⲁⲗⲗⲁⲛⲧⲟϥ ⲛⲑⲉ ⲛⲟⲩ 30 ⲙⲁⲣⲉⲡⲉⲕϩⲏⲧ

ⲕⲁϣ ⲉϥⲣⲏⲧ ϩⲓ ⲛⲧⲟϥ ⲥⲱⲧⲙϫⲛⲟⲩⲙⲟⲟⲩ ⲉⲧⲉ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ-ⲡⲛⲟⲩⲛ ⲡⲉ ⲕⲟⲩⲱϣ ⲉⲥⲱⲧⲙ

ϣⲱⲡⲉ ⲉⲕⲙⲟⲧⲛ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ

ALIN SUCIU662

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Venice Marciana 192 fo 100v

ⲓⲇ ⲓⲁ

ⲡⲁϣⲏⲣⲉ ⲛⲅ ⲉⲡϫⲓⲛϫⲏ-ⲛⲁⲟⲩⲱϣ ⲁⲛ ⲁⲩⲱ ⲟⲛ ϫⲉ ⲁⲛltⲁgt

ⲉⲥⲱⲧⲙ ⲛⲥⲁ ⲁⲛⲟⲙⲓⲁ ϫⲓⲥⲉ

ⲛⲉⲕⲟⲩⲱϣ ⲉⲧⲁⲁⲡⲉ ⲁⲩϩⲛⲅⲥⲱⲧⲙ ⲛⲥⲁ 5 ⲣⲟϣ ⲉϫⲟⲓ ⲛ

ⲡⲛⲟⲩⲧⲉ- ⲑⲉ ⲛⲟⲩⲉⲧⲡⲱ

ⲡⲟⲩⲱϣ ⲙⲡⲛⲟⲩ ⲉⲥϩⲟⲣϣ -ⲧⲉ ⲡⲉ ϩⲁⲣⲉϩ ⲉ ⲧⲉⲛⲛⲁⲩ ⲅⲁⲣ ϫⲉ

ⲛⲉϥⲉⲛⲧⲟⲗⲏ ⲉⲣϣⲁⲛⲡⲣⲱ

ⲉⲕϣⲁⲛϩⲁⲣⲉϩ 10 ⲙⲉ ⲧⲟϭϥ ⲉⲡⲛⲟⲩ

ⲅⲁⲣ ⲉⲛⲉϥⲉⲛⲧⲟ ⲧⲉ ϣⲁϥⲗⲟ ⲉϥ

ⲗⲏ ⲕⲛⲁϣⲱ ϩⲟⲣϣ ⲛⲛⲟⲃⲉⲡⲉ ⲉⲟⲩⲉⲛϭⲟⲙ ϣⲁⲣⲉⲡϣⲁϫⲉ

ⲙⲙⲟⲕ ϩⲛⲛⲉⲕ ⲙⲡⲥⲱⲧⲏⲣ

ϩⲃⲏⲩⲉ ⲧⲏⲣⲟⲩ 15 ϫⲱⲕ ⲉⲃⲟⲗ ⲉ

ⲁⲩⲱ ⲡⲉⲕϩⲱⲃ ϫⲱϥ ϫⲉ ⲉⲧⲉ

ⲛⲁϣⲱⲡⲉ ⲛ ⲧⲛϣⲁⲛϭⲱ ϩⲙ

ⲥⲱⲧⲡ ϫⲉ ⲛⲉϥ ⲡⲁϣⲁϫⲉ ⲧⲉⲉⲛⲧⲟⲗⲏ ⲛⲥⲉ ⲧⲛⲛⲁⲥⲟⲩⲉⲛ ⲧ

ϩⲟⲣϣ ⲁⲛ- 20 ⲙⲉ ⲁⲩⲱ ⲧⲙⲉ

ⲉϥⲱϣ ⲉⲃⲟⲗ ⲟⲛ ⲛⲁⲉⲣⲧⲏⲩⲧⲛ

ϫⲉ ⲁⲙⲏⲓⲧⲛ ϣⲁ ⲛⲣⲙϩⲉ-ⲣⲟⲓeuroⲟⲩⲟⲛ ⲛⲓⲙ ⲉϥϫⲱ ⲙⲙⲟⲥ

ⲉⲧϩⲟⲥⲉ ⲁⲩⲱ ⲉ ϫⲉ ⲡⲛⲟⲩⲧⲉ ⲛⲁ

ⲧⲟⲧⲡ ⲁⲩⲱ 25 ⲉⲣⲧⲏⲩⲧⲛ ⲛⲁⲛⲟⲕ ϯⲛⲁϯ ⲉⲙ ⲣⲙϩⲉ ⲉⲛⲉⲧⲛ

ⲧⲟⲛ ⲛⲏⲧⲛ - ⲛⲟⲃⲉ ⲉⲃⲟⲗⲁⲩⲱ ⲟⲛ ϥⲱϣ ϫⲉ ⲡⲛⲟⲩⲧⲉ

ⲉⲃⲟⲗ ⲟⲩⲃⲉ ϩⲟⲓⲛⲉ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲡ

ⲉⲩϩⲟⲥⲉ ⲉⲡϫⲓⲛ 30 ⲣⲱⲙⲉ-ϫⲏ ⲛⲑⲉ ⲉⲧ ⲉⲃⲟⲗ ϫⲉ ϥⲥⲏϩ ϫⲉ

ⲥⲏϩ ϫⲉ ⲁϩⲣⲟⲟⲩ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲛⲛⲉⲧϩⲟⲥⲉ ⲥⲉϩⲟⲥⲉ ⲛⲉⲧⲟⲩⲧⲃⲃⲟ

663THE SERMO ASCETICUS

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Oxford Bodleian Library MS Copt F 157(P)r

TRANSLATION

[A] Unknown number of lines missing

7 [ ] and do not quarrel about anything10 [Do] not be hard [so that] you do not die before

your [time]54

11 [Do not] be O [my] son [ ]

Unknown number of lines missing21 [ ] [run immediately from] all [these things] [Do not] be

[ ] O my [son] but be [meek] for the [meek will] inheritthe earth55

Unknown number of lines missing23 [ ] and [the] Devil [will not have] power [over you] Be

[calm] and humble with all people

[A] BnF Copte 1321 fo 87r + BnF Copte 1332 frag 42Cv

c20 lines missing c20 lines missing[ ] [ ] [ⲁⲩⲱ ⲛϩⲟⲙⲟⲟⲩ][ⲕ]ⲁ ⲣⲡⲟⲥ ϥ [ⲛⲁⲧ] ⲥⲓⲟⲛ [ ⲧⲉⲛⲟⲩ]ⲃⲃⲟϥ- ⲁⲩⲱ [ⲛⲟⲩⲟⲉⲓϣ]ⲁ [ⲅ]ⲱⲛⲓⲍⲉ ϭ [ⲉ] ⲡⲁ ⲛⲓⲙ[ ϣⲁⲉⲛⲉϩ]ϣⲏⲣⲉ ⲧⲁⲣⲉⲕ ⲛⲉⲛ[ⲉϩ ϩⲁ]ϭⲱ ϩⲛⲛⲁⲡⲧⲃ ⲙⲏ [ⲛ-]ⲃⲟ ⲧⲏⲣⲟⲩ ⲉⲓⲧⲉ ϩⲛⲛⲉⲕⲃⲁⲗⲉⲓⲧⲉ ϩⲙⲡⲉⲕ

ϩⲏⲧ ⲧⲁⲣⲉⲕⲉⲓ[ⲉⲧ]ⲉ ⲕⲁⲣⲭⲏⲛⲑⲉ ⲛⲛⲉⲓⲕⲟⲩⲓ

ⲛϣⲏⲣⲉ ⲛⲧⲁmargin

54 Eccles 71755 Matt 55

ALIN SUCIU664

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24 Look at [your] teacher how [he] walked [in] humbleness[setting] for us [a model] so that [ ]56

[B] Unknown number of lines missing28 [Look at] Isaiah [crying] out and [saying] lsquo[Our] entire

righteousness is like [a] menstrual ragrsquo57 [before] you29 [And our] Lord [instructed] those [who followed] him lsquoIf

you [do] every[thing] that [has been] ordered [to you] [ ]58

Unknown number of lines missing29a Look at the tax collector my [son] whom God praised for

his humbleness31 Walk in poverty my [son] for [the] poverty [humbles] the

person59 Do not [ ] [ ] according to the [commandment] of[Christ] so that you [devote yourself to] God [and] God [ ] you

32 Devote yourself to [God] [ ] his sweetness and you will[know his] wish

One leaf missing[C] 38 [Sitting] in your cell be like a master-pilot who steers

his ship60 observing the wind from which side it comes to youwhether comes the good wind or comes the bad wind Be strongin the battle and cry out lsquoArise north wind and come southwind and blow in my garden so that my spices give scentrsquo61

39 Sitting in your cell my son do not be like a judge40 Do not weary of praying and you will be heard41 While you are in a labour look for rest42 My son give yourself to God with all your strength so that

he fights for you62 protects you gives you power and fights withthose who fight against you For you shall not be able to do any-thing apart from God but if the person supplicates God thenGod gives him power watches him fills him with wisdom andunderstanding and leads him with his counsel63

[B] BnF Copte 1321 fo 87v + BnF Copte 1332 frag 42Cr

[C] Venice Marciana 192 fo 99r (p 1)

56 1 Pet 22157 Isa 64558 Luke 171059 Prov 10460 Cf 4 Macc 7161 S of S 41662 Cf Exod 141463 Cf Ps 7224

665THE SERMO ASCETICUS

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43 Sitting in your cell do not be wandering forth Pay atten-tion [D] how you sit Do not become like a beast that hastens afterthe person but rather be the person who drives the beast Sittingin your cell have a guard to you Do not have the body in the cellwhile your heart is in Egypt but make your body a temple ofGod64 and strengthen your thoughts so that you obtain for your-self the stable thought

43a Sitting in your cell do not let your mind exalt with you orexalt yourself by the deliberation of your mind65 or praise your-self alone for God detests those who praise themselves alone66

but he looks upon the prayer of those who are humble67 Sittingin your cell do not have any fetters It is sufficient (to do) foreach day its works68 so that you remain calm Guard yourself notto commit sin Sitting in your cell persist in your prayers fastsand the fight of your heart so that you abide in the things that be-long to the purity of the heart for without peace and holiness [E]no one will see God69

44 Sitting in your cell if a brother brings reports against youdo not let your heart be concerned with them so that you remaincalm and your heart remains quiet for many are the thoughts ofthe cell

45 Sitting in the cell keep recitation in your mouth If youstop put a guard to you or else you are led astray so that you re-main in the pure things and the Holy Spirit befriends you Sittingin your cell seek after the blameless thought and the thought ofGod makes him a member of your household so that he over-comes all the thoughts that fight against you For the thought ofGod which is the reason is the king of the passions70

46 Sitting in your cell fight against yourself so that you obtainthe grace of the cell for the cell has grace

[D] Venice Marciana 192 fo 99v (p 2)[E] Naples National Library IB9 fo 52r (p 3)

64 Cf 1 Cor 31665 Sir 6266 1 Clement 30667 Ps 1011868 Cf Matt 63469 Cf Heb 121470 Cf 4 Macc 17 13 182 The idea that reason rules over passions is

based on 4 Macc 11 ff

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47 Sitting in your cell do not teach yourself to pine for a persondo not let a person wait for you and also do not wait for a person sothat you remain calm but because of the commandment of Godsupport those who come to you If a brother [F] spends a Sundaywith you support him because of the commandment of God If abrother comes to the monastery71 while you are in it support himuntil he finds a cell because of the commandment of God And doaccording to your capacity that which depends on you for you alsoif you go to a monastery you want to be helped For this is the com-mandment of God and these are the works of the cell my son

48 If you come out from the cell be careful72 so that you donot bring out the laden ship and empty it and you do not walk bythe sight of your eyes and the hearing of your ears Stay safe myson and let all the things that you see be profitable to you so thatyou return calm to your cell

49 Sitting in your cell my son have constantly the thought ofGod in your heart and his fear shall encircle you

50 For the fear of God drives out from the soul all sin corrup-tion and transgression

51 The one who has obtained the fear of God has obtained allgrace The one who has the fear of God has [G] treasuries filledwith all good things For the fear of God delivers the person fromsin and it is in the fear of God that everyone turns away from evil

52 Sitting in your cell keep the judgement before you and per-form the things of life Gird yourself about your loins with theteaching73 and you shall trample upon your bruised enemies

53 Do not be undisciplined my son but fear God and keep hiscommandments74

54 My son do not be the slave of your cowardice75 for humanglory Guard yourself against vainglory or else God shall scatteryour bones76

[F] Naples National Library IB9 fo 52v (p 4)[G] Naples National Library IB9 fo 53r (p 5)

71 Literally lsquomountainrsquo a word which designates a monastery or a monas-tic settlement

72 Literally lsquohold your heartrsquo73 Cf Eph 61474 Eccles 121375 Literally lsquoof his cowardicefearrsquo The Qasr el-Wizz fragment has lsquoof his

desire and his fearrsquo The Sahidic text is perhaps corrupted at this point theGreek reads μὴ γίνου δοῦλος τοῦ θελήματος σου ἕνεκα δόξης ἀνθρωπίνης

76 Cf Ps 526 Ezek 65

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55 Do your entire work for God77 for God is not unjust to re-ward you according to your work78

56 Cleanse your heart my son so that God listens to youimmediately

56a Present yourself approved to God79

57 Do not restrain yourself and strive day after day and do notbe negligent so that your time does not cease from you and youcurse the day you were born

58 I bid you my son [H] do not walk with a person fromwhom you will not profit so that you do not fall upon your faceDo not walk with an angry person80 Do not befriend a slandererDo not walk with a drunkard Do not befriend an irascible personDo not walk with a garrulous person so that you become meekfor the meek will inherit the earth81 Do not befriend a hasty per-son Do not walk with a person who is friend with a woman or achild nor be friends with a woman Do not walk with someoneyounger than you so that you are not confused and do notgo backwards

59 If you make a friend let him be a believer a personwhose work surpasses yours a God-loving person a personwho does not look at the things of this world for it is thethings of this world that separate the person from God Do notbe friends with a person on account of the things of this worldfor it is the things of this world that separate the personfrom God

60 Rather be friends with a God-loving pauper a humble pau-per a hospitable pauper a pauper girded with the fear of God apauper who carries the cross a pauper who gives heed to God andhas a guard on his mouth82

61 My son befriend [I] everyone who fears God and keeps hiscommandments83

[H] Naples National Library IB9 fo 53v (p 6)[I] Naples National Library IB9 fo 54r (p 7)

77 Cf Col 32378 Following the Qasr el-Wizz fragment codex MONBON has lsquoyour heartrsquo

Cf Heb 61079 2 Tim 21580 Cf Prov 222481 Matt 5582 Cf Ps 140383 Cf Eccles 1213

ALIN SUCIU668

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62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

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67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

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67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

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70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

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73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

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Page 31: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

Naples National Library IB9 fo 55r

ⲉⲕⲧⲁϫⲣⲏⲩ ⲙⲁⲓⲛⲟⲩⲧⲉ ⲧⲏ

ⲉϫⲛⲛⲉⲧⲥⲏϩ ⲣⲟⲩ-ⲁⲩⲱ ⲡⲛⲟⲙⲟⲥ ϫⲓ ϭⲉ ⲛⲁⲕ ⲛⲇⲁⲩ

ⲙⲡⲛⲟⲩⲧⲉ ⲕⲁ ⲉⲓⲇ ⲉϥⲱϣ

ⲁϥ ϩⲙⲡⲉⲕ 5 ⲉⲃⲟⲗ ⲉⲣⲉⲥⲁⲟⲩⲗ

ϩⲏⲧ ⲛⲛⲁⲩ ⲡⲏⲧ ⲛⲥⲱϥⲛⲓⲙ- ϫⲉ ⲁⲛⲅ ⲟⲩⲟⲩϩⲟⲣ

ⲥⲱⲧⲙ ⲇⲁⲇ ⲉϥⲙⲟⲟⲩⲧ ⲁⲩⲱⲉϥⲱϣ ⲉⲃⲟⲗ ⲁⲛⲅ ⲟⲩⲡⲏⲓ ⲛⲟⲩ

ⲉϥϫⲱ ⲙⲙⲟⲥ 10 ⲱⲧ-ϫⲉ ⲛⲥⲁⲃⲏⲗ ϫⲉ ⲛⲁⲓ ϭⲉ ⲧⲏⲣⲟⲩ ⲡⲁ

ⲡⲉⲕⲛⲟⲙⲟⲥϣⲟ ϣⲏⲣⲉ ⲁⲓϫⲟⲟⲩ

ⲟⲡ ⲛⲁⲓ ⲙⲙⲉⲗⲉ ⲉⲧⲃⲉ ⲡⲉⲑⲃⲃⲓⲟ-ⲧⲏ ⲛⲉⲓⲛⲁⲧⲁ ϫⲓ ⲇⲁⲩⲉⲓⲇ ⲛⲁⲕ

ⲕⲟ ⲡⲉ ϩⲙⲡⲁⲑⲃ 15 ⲟⲛ ⲛⲥⲙⲟⲧ ⲉⲣⲉ

ⲃⲓⲟ- ⲛⲉϥϫⲁϫⲉ ⲡⲏⲧ

ⲁⲩⲱ ⲟⲛ ϫⲉ ϯⲛⲁ ⲛⲥⲱϥ ⲉϥⲱϣ

ⲧⲉⲗⲏⲗ ⲉϫⲙ ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ

ⲡⲉⲕϣⲁϫⲉ ⲛⲑⲉ ⲡⲱⲧ ⲛⲥⲁⲛⲁⲙⲡⲉⲛⲧⲁϥϭⲛ 20 ϫⲁϫⲉ ⲛⲧⲁⲧⲁ

ϩⲁϩ ⲛϣⲱⲗ ϩⲟⲟⲩ ⲁⲩⲱ ⲛ

ⲁⲩⲱ ⲙⲁⲣⲉⲡ ⲛⲁⲕⲧⲟⲓ ⲙⲡⲟⲩϣⲁϫⲉ ⲙⲡⲛⲟⲩ ⲱϫⲉⲛ-ⲧⲉ ϩⲗⲟϭ ϩⲛⲧⲉⲕ ⲇⲁⲩⲉⲓⲇ ⲙⲉⲛ ⲥⲱ

ⲧⲁⲡⲣⲟ ⲛⲑⲉ ⲛ 25 ⲙⲁⲧⲓⲕⲟⲥ ⲉϥ

ⲇⲁⲩⲉⲓⲇ ϫⲉ ⲁ ⲙⲓϣⲉ ⲟⲩⲃⲉ ⲛ

ⲛⲉⲕϣⲁϫⲉ ϩ ϫⲓϫⲉⲉⲩⲉ ⲉⲧⲟⲩ

ⲗⲟϭ ϩⲛⲧⲁϣⲟⲩ ⲟⲛϩ ⲉⲃⲟⲗ ⲉϥⲱⲃⲉ ⲉϩⲟⲩⲉ ⲑⲁⲣⲉⲓ ⲙⲡⲛⲟⲩ

ⲉⲟⲩⲉⲃⲓⲱ ϩⲛ 30 ⲧⲉ ⲉϥⲙⲓϣⲉ ⲉ

ⲣⲱⲓ- ϫⲱϥ ⲉⲧⲃⲉ ⲧⲉϥ

ⲇⲁⲩⲉⲓⲇ ⲅⲁⲣ ⲉϥ ⲡⲣⲟϩⲁⲓⲣⲉⲥⲓⲥ

ϣⲟⲟⲡ ⲙⲡⲣⲟ ⲉⲧⲉ ⲟⲩⲉⲛⲧⲁϥⲥ

ⲥⲱⲡⲟⲛ ⲛⲙ

ALIN SUCIU658

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Naples National Library IB9 fo 55v

ⲉϩⲟⲩⲛ ⲉⲣⲟϥ- ⲧⲏⲣⲥ ⲙⲡϫⲁϫⲉⲛⲧⲟⲕ ϭⲉ ϩⲱ ⲛⲧⲉⲧⲉⲙⲗⲁⲁⲩ

ⲱⲕ ⲱ ⲡⲁ ϫⲓ ⲧⲏⲩⲧⲛ ⲛ

ϣⲏⲣⲉ ⲁⲣⲓϫⲁⲣ ϭⲟⲛⲥ -ϩⲏⲧ ⲛⲅⲱϣ 5 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ ⲟⲥ ϫⲉ ⲛⲧⲁϥϯ

ⲡⲱⲧ ⲛⲥⲁⲛⲁ ϭⲟⲙ ⲛⲛⲁⲡⲟⲥϫⲁϫⲉ ⲧⲁⲧⲁϩⲟ ⲧⲟⲗⲟⲥ ⲙⲙⲁⲧⲉ-ⲟⲩ ⲉⲧⲉ ⲙⲙⲉⲉⲩⲉ ⲡⲥⲱⲧⲏⲣ ⲱϣ

ⲛⲉⲉⲑⲟⲟⲩ ⲉⲧϯ 10 ⲉⲃⲟⲗ ϫⲉ ⲡⲉϯϫⲱ

ⲛⲙⲙⲁⲕ ⲁⲩⲱ ⲙⲙⲟϥ ⲛⲏⲧⲛ

ⲛⲛⲁⲕⲧⲟⲓ ⲙ ϯϫⲱ ⲙⲙⲟϥ ⲛⲟⲩ

ⲡⲟⲩⲱϫⲉⲛ ⲟⲛ ⲛⲓⲙ ϫⲉ ⲣⲟ

ϯⲛⲁⲗⲟϫϩⲟⲩ ⲛⲥⲉ ⲉⲓⲥ-ⲧⲙⲉϣϭⲙϭⲟⲙ 15 ⲏ ⲛⲅϫⲓ ⲛⲁⲕ ⲛⲧ

ⲉⲁϩⲉⲣⲁⲧⲟⲩ ⲥⲉ ⲙⲛⲧϫⲱⲱⲣⲉ

ⲛⲁϩⲉ ϩⲁⲣⲁⲧⲟⲩ ⲛ ⲓⲏⲥⲟⲩ ⲡϣⲏ

ⲛⲛⲁⲟⲩⲉⲣⲏⲧⲉ- ⲣⲉ ⲛⲛⲁⲩⲏ ⲡϫⲉ ⲁⲕⲙⲟⲣⲧ ⲛⲟⲩ ϫⲱⲱⲣⲉ ϩⲙⲡϭⲟⲙ ⲉⲡⲡⲟⲗⲉ 20 ⲡⲟⲗⲉⲙⲟⲥ ⲉϥ

ⲙⲟⲥ ⲉⲃⲟⲗ ϫⲉ ⲡ ⲥⲉⲣⲉⲙⲗⲁϩ ⲉⲃⲟⲗ

ⲛⲟⲩⲧⲉ ⲡⲉⲧϯ ⲙⲛⲡⲁⲙⲁⲗⲏⲕϭⲟⲙ ⲉⲡⲣⲱⲙⲉ ⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗⲉⲧⲟⲩⲏϩ ⲛⲥⲱϥ ϫⲉ ϩⲛⲧⲉⲩⲛⲟⲩ

ⲉϥⲙⲓϣⲉ ⲙⲛ 25 ⲛⲧⲁϥϫⲣⲟ ⲉⲡⲁ

ⲛⲉⲧⲙⲓϣⲉ ⲛⲙ ⲙⲁⲗⲏⲕ ϩⲓⲧⲙ

ⲙⲁϥ- ⲡⲡⲱⲣϣ ⲉⲃⲟⲗ

ⲁϥϫⲟⲟⲥ ⲅⲁⲣ ⲛⲛⲉ ⲛⲉⲛϭⲓϫ ⲙⲙⲱⲧⲟⲩⲏϩ ⲛⲥⲱϥ ⲩⲥⲏⲥ-ϫⲉ ⲁⲓϯ ⲧⲉⲝⲟⲩ 30 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲥⲓⲁ ⲛⲏⲧⲛ ⲉ ⲟⲟⲥ ϫⲉ ⲓⲏⲥⲟⲩ

ϩⲱⲙ ⲉϫⲛⲛϩⲟϥ ⲟⲩⲡⲣⲟⲫⲏ

ⲙⲛⲛⲟⲩⲟⲟϩⲉ ⲧⲏⲥ ⲡⲉ-ⲁⲩⲱ ⲉϫⲛⲧϭⲟⲙ ⲁⲗⲗⲁ ϯⲥⲱⲧⲙ

659THE SERMO ASCETICUS

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Naples National Library IB9 fo 56r

ⲓⲁ

ⲉⲧⲉⲅⲣⲁⲫⲏ ⲉ ϭⲱⲃ ⲁⲗⲗⲁ ⲛϭⲟⲙⲥⲱϣ ⲉⲃⲟⲗ ϫⲉ ⲛ ϩⲓⲁⲅⲁⲡⲏ-ⲧⲁⲩⲕⲉⲧⲧⲏⲩ ⲙⲡⲣⲧⲣⲉⲛϭⲉⲛ

ⲧⲛ ⲉϩⲣⲁⲓ ⲉϫⲛⲧ ⲧⲥ ⲡⲁϣⲏⲣⲉ ⲉⲩ

ⲥⲛⲧⲉ ⲛⲛⲁⲡⲟⲥ 5 ⲧⲥⲁⲃⲟ ⲙⲙⲟⲕ ⲉ

ⲧⲱⲗⲟⲥ ⲙⲛⲛⲉⲡ ⲙⲓϣⲉ ⲉⲕⲙⲟⲩⲣⲣⲟⲫⲏⲧⲏⲥ- ⲙⲡⲇⲓⲁⲃⲟⲗⲟⲥ

ⲛⲧⲟⲕ ϩⲱⲱⲕ ⲉⲛⲉⲕⲟⲩⲉⲣⲏⲧⲉ

ⲡⲁϣⲏⲣⲉ ϩⲓⲧⲙ ⲙⲁⲩⲁⲁⲕ ⲉⲕⲡⲡⲱⲣϣ ⲉⲃⲟⲗ 10 ⲧⲱⲃϩ ϫltⲉgt ⲙⲡⲉⲣⲛⲛⲉⲕϭⲓϫ ⲉⲕⲉ ϫⲓⲧⲛ ⲉϩⲟⲩⲛ ⲉ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ ⲡⲓⲣⲁⲥⲙⲟⲥ ⲉⲕⲙⲁⲕ- ⲙⲟⲩⲣⲉ ⲉⲙⲡⲓ

ⲉⲕϣⲁⲛⲣϩⲟⲧⲉ ⲣⲁⲥⲙⲟⲥ ⲉⲣⲟⲕ

ϩⲏⲧϥ ⲙⲡⲛⲟⲩ 15 ⲙⲁⲩⲁⲁⲕ-ⲧⲉ ⲉⲕⲉⲉⲓ ⲉⲃⲟⲗ ⲟⲩⲛ ϩⲛϩⲃⲏⲩⲉⲉⲙⲓϣⲉ ⲙⲛⲛⲉⲕ ⲅⲁⲣ ⲉⲣⲉⲡⲣⲱⲙⲉ

ϫⲁϫⲉ ϩⲛⲟⲩϩⲓⲏ ϯ ⲙⲙⲟϥ ⲉⲣⲟⲟⲩⲉⲩⲉϭⲱⲧⲡ ϩⲁ ⲉϥⲙⲟⲩⲣ ⲙⲡⲇⲓⲁ

ⲧⲉⲕϩⲏ ⲛⲥⲁϣϥ 20 ⲃⲟⲗⲟⲥ ⲉⲣⲟϥ ⲙⲁⲩ

ⲛϩⲓⲏ- ⲁⲁϥ-ⲛⲉⲕϫⲁϫⲉ ⲉⲧϯ ⲟⲩⲥⲁ ⲛⲕⲟⲧⲥ ⲅⲁⲣ

ⲛⲙⲙⲁⲕ ⲛⲉ ⲙ ⲡⲉ ⲡⲇⲓⲁⲃⲟⲗⲟⲥⲙⲉⲉⲩⲉ ⲉⲧϯ ⲛⲙ ϣⲁϥⲉⲛ ϩⲉⲛϩ

ⲙⲁⲕ- 25 ⲃⲏⲩⲉ ⲅⲁⲣ ⲛⲁⲅⲁⲁⲓϯ ϭⲉ ⲛⲁⲕ ⲡⲁ ⲡⲏ ⲙⲡⲣⲱⲙⲉ

ϣⲏⲣⲉ ⲛⲟⲩϭⲟⲙ ϣⲁⲛⲧⲉϥⲉⲛⲧϥ

ⲉⲃⲟⲗ ϩⲓⲧⲙⲡ ⲉⲧϭⲟⲣϭⲥ ϩⲉⲛⲛⲟⲩⲧⲉ ⲧⲁⲣⲉⲕ ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ 30 ϣⲛϩⲧⲏϥ ⲛⲙⲁⲕ ⲧⲏⲣⲟⲩ- ⲛⲟⲩϫ ⲛϥⲧⲉϩⲛⲧⲁⲡⲛⲟⲩⲧⲉ ⲅⲁⲣ ⲡⲉⲕⲟⲩⲱϣ

ϯ ⲛⲁⲛ ⲁⲛ ⲛⲟⲩ ⲙⲛⲧⲁⲅⲁⲡⲏⲡⲛⲁ ⲙ ⲙⲛⲧ

ALIN SUCIU660

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Naples National Library IB9 fo 56v

ⲓⲃ

ⲛϥⲧⲱϩ ⲙ ⲉⲓⲧⲁ ⲉⲕϩⲙⲟⲟⲥ

ⲡⲉⲧⲥⲁϣⲉ ⲙⲛ ϩⲛⲧⲙⲏⲧⲉ ⲛ

ⲡⲉⲧϩⲟⲗϭ - ϩⲛⲣⲱⲙⲉ ϥⲓⲧⲱⲃϩ ϭⲉ ⲙⲡ ⲡⲉⲕⲣⲟⲟⲩϣ

ⲛⲟⲩⲧⲉ ⲡⲁϣⲏ 5 ⲙⲁⲩⲁⲁⲕ ⲉⲕⲣⲉ ϫⲛⲛⲉⲕⲉⲓ ϣⲁⲛⲛⲁⲩ ⲉϩⲱⲃ

ⲉⲛⲉϥϩⲁϭⲉ- ⲛⲓⲙ ⲙⲟϣⲧⲕⲉⲩⲉⲣϩⲁⲗ ⲅⲁⲣ ⲙⲡ ϫⲉ ⲉⲛⲉⲁⲕⲉⲛ

ⲣⲉϥϣⲙϣⲉ ⲡϫⲏ ⲉⲃⲟⲗ ϩⲙ

ⲛⲟⲩⲧⲉ ϩⲛϩⲉⲛ 10 ⲡⲉⲕⲃⲁⲗ-ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ ⲁⲩⲱ ⲙⲡⲣϫⲓ ⲗⲁ

ⲛⲟⲩⲧⲉ- ⲁⲩ ⲛϣⲁϫⲉ ⲛⲧⲉ

ⲛⲑⲉ ⲛⲁⲇⲁⲙ ⲗⲁⲁⲩ ⲉϩⲟⲩⲛ ⲉ

ⲛⲧⲁⲩⲉⲣ ⲣⲱⲙⲉ ⲉⲙϩⲁⲗ ⲙⲙⲟϥ ϩⲛ 15 ⲡⲉⲛⲉⲕⲃⲁⲗ ⲛⲁⲩ

ⲟⲩⲥⲙⲏ ⲙ ⲙⲛⲧ ⲉⲣⲟϥ ⲛⲧⲉⲛⲉⲕⲛⲟⲩⲧⲉ ⲁϥ ⲙⲁⲁϫⲉ ⲥⲟⲧⲙⲟⲩⲧⲉϩ ⲡⲉⲧϩⲟⲗϭ ⲛⲅϥⲓ ⲙⲡⲉϥⲛⲟ

ⲙⲛⲡⲉⲧⲥⲁϣⲉ- ⲃⲉ ⲛⲅⲧⲁⲗⲟϥ ⲉ

ⲣⲟⲉⲓⲥ ϭⲉ ϩⲱⲱⲕ 20 ϫⲱⲕ-ⲉⲧⲉⲙϯϩⲓⲛⲏⲃ ⲉⲧⲃⲉ ⲡϣⲁϫⲉ

ⲛⲛⲉⲕⲃⲁⲗ ⲣⲉⲕ ⲉⲧⲥⲏϩ ϫⲉ ⲉⲧⲉ

ⲣⲓⲕⲉ ⲛⲛⲉⲕⲃⲟⲩ ⲧⲛⲟ ⲛϩⲏⲏⲃⲉ

ϩⲉ ϫⲉ ⲉⲕⲉⲉⲣ ⲉϫⲛⲛⲉⲛⲟⲃⲉ ⲛ

ⲃⲟⲗ ⲛⲑⲉ ⲛⲟⲩ 25 ⲛⲉⲧϩⲓⲧⲟⲩⲱ

ϭⲁϩⲥⲉ ⲉⲃⲟⲗ ϩⲛⲟⲩ ⲧⲉⲛ ⲉⲧⲉⲧⲛϩⲁϭⲉ ⲁⲩⲱ ⲛ ⲱⲡ ⲙⲡⲉⲩϣⲱ

ⲑⲉ ⲛⲟⲩϩⲁⲗⲏⲧ ⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛⲉⲃⲟⲗ ϩⲛⲟⲩⲡⲁϣ- ⲛⲉ ⲉⲕϣⲁⲛ

ϩⲉⲛϩⲁⲣⲉϩ ⲛⲓⲙ 30 ⲱⲡ ⲙⲡϣⲱⲱⲧ

ϩⲁⲣⲉϩ ⲉⲡⲉⲕ ⲙⲡⲉⲧϩⲓⲧⲟⲩϩⲏⲧ ϩⲛϩⲓⲟ ⲱⲕ ϫⲉ ⲛⲟⲩⲕ

ⲟⲩⲉ ⲅⲁⲣ ⲛⲱⲛϩ ⲛⲉ ⲙⲉⲕⲕⲣⲓⲛⲉⲛⲉ ⲉⲃⲟⲗ ϩⲛⲛⲁⲓ- ⲛⲗⲁⲁⲩ ⲙⲉⲕ

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Venice Marciana 192 fo 100r

ⲓⲅ

ϫⲓⲥⲉ ⲛϩⲏⲧ ⲉϫⲉⲛ ϩⲙⲡⲉⲕⲥⲙⲟⲧⲗⲁⲁⲩ ⲁⲗⲗⲁ ⲉⲣⲉⲡⲉⲕϩⲏⲧ

ϣⲁⲕϥⲓ ϩⲁϩⲱⲃ ⲟ ⲛⲑⲉ ⲛⲟⲩⲕⲱϩⲧ

ⲛⲓⲙ ⲉⲧⲃⲉ ⲧⲁ ⲉϩⲟⲩⲛ ⲉⲡⲛⲟ

ⲅⲁⲡⲏ ⲙⲡⲛⲟⲩ 5 ⲃⲉ-ⲧⲉ- ⲙⲡⲉⲣϣⲱⲡⲉ ⲉⲕ

ϣⲱⲡⲉ ⲛⲭⲣⲏⲥ ⲃⲏⲗ ⲉⲃⲟⲗ ϩⲙⲧⲟⲥ ⲡⲁϣⲏ ⲡⲉⲕϩⲏⲧ ϣⲱ

ⲣⲉ ϫⲉ ⲛⲉⲧⲟ ⲛ ⲡⲉ ⲛⲧⲟϥ ⲉⲕ

ⲭⲣⲏⲥⲧⲟⲥ ⲛⲉⲧ 10 ⲧⲟⲣϩ ϩⲛϩⲱⲃ

ⲛⲁⲟⲩⲱϩ ϩⲓϫⲙ ⲛⲓⲙ-ⲡⲕⲁϩ ⲁⲩⲱ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕϩⲏⲧ

ⲛⲃⲁⲗϩⲏⲧ ⲛⲉⲧ ⲉⲉⲣϫⲟⲉⲓⲥ ⲉⲣⲟⲕⲛⲁϣⲱϫⲡ ϩⲓ ⲁⲗⲗⲁ ⲁⲣⲓϫⲟⲉⲓⲥ

ϫⲱϥ- 15 ⲛⲧⲟϥ ⲉⲡⲉⲕ

ⲁⲩⲱ ϫⲉ ⲧⲁⲅⲁⲡⲏ ϩⲏⲧ-ϣⲁⲥⲉⲣⲭⲣⲏⲥ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛ

ⲧⲟⲥ ⲉϥϫⲱ ⲙ ⲥⲁⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲟⲥ ϫⲉ ⲉⲕϣⲁⲛ ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ 20 ϩⲏⲧ ⲟⲩⲁϩϥ ⲛ

ⲁⲣⲓⲭⲣⲏⲥⲧⲟⲥ ⲥⲱⲕ-ϩⲓⲃⲁⲗϩⲏⲧ ⲧⲁ ⲙⲡⲉⲣⲥⲱⲧⲙ ⲛⲥⲁⲣⲉⲕϩⲉ ⲉⲡⲉⲟⲟⲩ ⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲡⲛⲟⲩⲧⲉ- ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲙⲡⲉⲣϣⲱⲡⲉ ⲛⲑⲉ 25 ϩⲏⲧ ⲛⲧⲟϥ ⲥⲱ

ⲛⲛⲉⲓϣⲟⲛⲧⲉ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲧⲣⲏⲧ ϩⲓϫⲛⲛ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕ

ⲧⲟⲟⲩ ⲉⲧⲉ ⲡⲛⲟⲩ ϩⲏⲧ ⲉⲉⲣⲛⲟⲩⲧⲉ

ⲧⲉ ⲡⲉϣⲱⲡⲉ ⲛⲁⲕ ⲁⲗⲗⲁⲛⲧⲟϥ ⲛⲑⲉ ⲛⲟⲩ 30 ⲙⲁⲣⲉⲡⲉⲕϩⲏⲧ

ⲕⲁϣ ⲉϥⲣⲏⲧ ϩⲓ ⲛⲧⲟϥ ⲥⲱⲧⲙϫⲛⲟⲩⲙⲟⲟⲩ ⲉⲧⲉ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ-ⲡⲛⲟⲩⲛ ⲡⲉ ⲕⲟⲩⲱϣ ⲉⲥⲱⲧⲙ

ϣⲱⲡⲉ ⲉⲕⲙⲟⲧⲛ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ

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Venice Marciana 192 fo 100v

ⲓⲇ ⲓⲁ

ⲡⲁϣⲏⲣⲉ ⲛⲅ ⲉⲡϫⲓⲛϫⲏ-ⲛⲁⲟⲩⲱϣ ⲁⲛ ⲁⲩⲱ ⲟⲛ ϫⲉ ⲁⲛltⲁgt

ⲉⲥⲱⲧⲙ ⲛⲥⲁ ⲁⲛⲟⲙⲓⲁ ϫⲓⲥⲉ

ⲛⲉⲕⲟⲩⲱϣ ⲉⲧⲁⲁⲡⲉ ⲁⲩϩⲛⲅⲥⲱⲧⲙ ⲛⲥⲁ 5 ⲣⲟϣ ⲉϫⲟⲓ ⲛ

ⲡⲛⲟⲩⲧⲉ- ⲑⲉ ⲛⲟⲩⲉⲧⲡⲱ

ⲡⲟⲩⲱϣ ⲙⲡⲛⲟⲩ ⲉⲥϩⲟⲣϣ -ⲧⲉ ⲡⲉ ϩⲁⲣⲉϩ ⲉ ⲧⲉⲛⲛⲁⲩ ⲅⲁⲣ ϫⲉ

ⲛⲉϥⲉⲛⲧⲟⲗⲏ ⲉⲣϣⲁⲛⲡⲣⲱ

ⲉⲕϣⲁⲛϩⲁⲣⲉϩ 10 ⲙⲉ ⲧⲟϭϥ ⲉⲡⲛⲟⲩ

ⲅⲁⲣ ⲉⲛⲉϥⲉⲛⲧⲟ ⲧⲉ ϣⲁϥⲗⲟ ⲉϥ

ⲗⲏ ⲕⲛⲁϣⲱ ϩⲟⲣϣ ⲛⲛⲟⲃⲉⲡⲉ ⲉⲟⲩⲉⲛϭⲟⲙ ϣⲁⲣⲉⲡϣⲁϫⲉ

ⲙⲙⲟⲕ ϩⲛⲛⲉⲕ ⲙⲡⲥⲱⲧⲏⲣ

ϩⲃⲏⲩⲉ ⲧⲏⲣⲟⲩ 15 ϫⲱⲕ ⲉⲃⲟⲗ ⲉ

ⲁⲩⲱ ⲡⲉⲕϩⲱⲃ ϫⲱϥ ϫⲉ ⲉⲧⲉ

ⲛⲁϣⲱⲡⲉ ⲛ ⲧⲛϣⲁⲛϭⲱ ϩⲙ

ⲥⲱⲧⲡ ϫⲉ ⲛⲉϥ ⲡⲁϣⲁϫⲉ ⲧⲉⲉⲛⲧⲟⲗⲏ ⲛⲥⲉ ⲧⲛⲛⲁⲥⲟⲩⲉⲛ ⲧ

ϩⲟⲣϣ ⲁⲛ- 20 ⲙⲉ ⲁⲩⲱ ⲧⲙⲉ

ⲉϥⲱϣ ⲉⲃⲟⲗ ⲟⲛ ⲛⲁⲉⲣⲧⲏⲩⲧⲛ

ϫⲉ ⲁⲙⲏⲓⲧⲛ ϣⲁ ⲛⲣⲙϩⲉ-ⲣⲟⲓeuroⲟⲩⲟⲛ ⲛⲓⲙ ⲉϥϫⲱ ⲙⲙⲟⲥ

ⲉⲧϩⲟⲥⲉ ⲁⲩⲱ ⲉ ϫⲉ ⲡⲛⲟⲩⲧⲉ ⲛⲁ

ⲧⲟⲧⲡ ⲁⲩⲱ 25 ⲉⲣⲧⲏⲩⲧⲛ ⲛⲁⲛⲟⲕ ϯⲛⲁϯ ⲉⲙ ⲣⲙϩⲉ ⲉⲛⲉⲧⲛ

ⲧⲟⲛ ⲛⲏⲧⲛ - ⲛⲟⲃⲉ ⲉⲃⲟⲗⲁⲩⲱ ⲟⲛ ϥⲱϣ ϫⲉ ⲡⲛⲟⲩⲧⲉ

ⲉⲃⲟⲗ ⲟⲩⲃⲉ ϩⲟⲓⲛⲉ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲡ

ⲉⲩϩⲟⲥⲉ ⲉⲡϫⲓⲛ 30 ⲣⲱⲙⲉ-ϫⲏ ⲛⲑⲉ ⲉⲧ ⲉⲃⲟⲗ ϫⲉ ϥⲥⲏϩ ϫⲉ

ⲥⲏϩ ϫⲉ ⲁϩⲣⲟⲟⲩ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲛⲛⲉⲧϩⲟⲥⲉ ⲥⲉϩⲟⲥⲉ ⲛⲉⲧⲟⲩⲧⲃⲃⲟ

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Oxford Bodleian Library MS Copt F 157(P)r

TRANSLATION

[A] Unknown number of lines missing

7 [ ] and do not quarrel about anything10 [Do] not be hard [so that] you do not die before

your [time]54

11 [Do not] be O [my] son [ ]

Unknown number of lines missing21 [ ] [run immediately from] all [these things] [Do not] be

[ ] O my [son] but be [meek] for the [meek will] inheritthe earth55

Unknown number of lines missing23 [ ] and [the] Devil [will not have] power [over you] Be

[calm] and humble with all people

[A] BnF Copte 1321 fo 87r + BnF Copte 1332 frag 42Cv

c20 lines missing c20 lines missing[ ] [ ] [ⲁⲩⲱ ⲛϩⲟⲙⲟⲟⲩ][ⲕ]ⲁ ⲣⲡⲟⲥ ϥ [ⲛⲁⲧ] ⲥⲓⲟⲛ [ ⲧⲉⲛⲟⲩ]ⲃⲃⲟϥ- ⲁⲩⲱ [ⲛⲟⲩⲟⲉⲓϣ]ⲁ [ⲅ]ⲱⲛⲓⲍⲉ ϭ [ⲉ] ⲡⲁ ⲛⲓⲙ[ ϣⲁⲉⲛⲉϩ]ϣⲏⲣⲉ ⲧⲁⲣⲉⲕ ⲛⲉⲛ[ⲉϩ ϩⲁ]ϭⲱ ϩⲛⲛⲁⲡⲧⲃ ⲙⲏ [ⲛ-]ⲃⲟ ⲧⲏⲣⲟⲩ ⲉⲓⲧⲉ ϩⲛⲛⲉⲕⲃⲁⲗⲉⲓⲧⲉ ϩⲙⲡⲉⲕ

ϩⲏⲧ ⲧⲁⲣⲉⲕⲉⲓ[ⲉⲧ]ⲉ ⲕⲁⲣⲭⲏⲛⲑⲉ ⲛⲛⲉⲓⲕⲟⲩⲓ

ⲛϣⲏⲣⲉ ⲛⲧⲁmargin

54 Eccles 71755 Matt 55

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24 Look at [your] teacher how [he] walked [in] humbleness[setting] for us [a model] so that [ ]56

[B] Unknown number of lines missing28 [Look at] Isaiah [crying] out and [saying] lsquo[Our] entire

righteousness is like [a] menstrual ragrsquo57 [before] you29 [And our] Lord [instructed] those [who followed] him lsquoIf

you [do] every[thing] that [has been] ordered [to you] [ ]58

Unknown number of lines missing29a Look at the tax collector my [son] whom God praised for

his humbleness31 Walk in poverty my [son] for [the] poverty [humbles] the

person59 Do not [ ] [ ] according to the [commandment] of[Christ] so that you [devote yourself to] God [and] God [ ] you

32 Devote yourself to [God] [ ] his sweetness and you will[know his] wish

One leaf missing[C] 38 [Sitting] in your cell be like a master-pilot who steers

his ship60 observing the wind from which side it comes to youwhether comes the good wind or comes the bad wind Be strongin the battle and cry out lsquoArise north wind and come southwind and blow in my garden so that my spices give scentrsquo61

39 Sitting in your cell my son do not be like a judge40 Do not weary of praying and you will be heard41 While you are in a labour look for rest42 My son give yourself to God with all your strength so that

he fights for you62 protects you gives you power and fights withthose who fight against you For you shall not be able to do any-thing apart from God but if the person supplicates God thenGod gives him power watches him fills him with wisdom andunderstanding and leads him with his counsel63

[B] BnF Copte 1321 fo 87v + BnF Copte 1332 frag 42Cr

[C] Venice Marciana 192 fo 99r (p 1)

56 1 Pet 22157 Isa 64558 Luke 171059 Prov 10460 Cf 4 Macc 7161 S of S 41662 Cf Exod 141463 Cf Ps 7224

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43 Sitting in your cell do not be wandering forth Pay atten-tion [D] how you sit Do not become like a beast that hastens afterthe person but rather be the person who drives the beast Sittingin your cell have a guard to you Do not have the body in the cellwhile your heart is in Egypt but make your body a temple ofGod64 and strengthen your thoughts so that you obtain for your-self the stable thought

43a Sitting in your cell do not let your mind exalt with you orexalt yourself by the deliberation of your mind65 or praise your-self alone for God detests those who praise themselves alone66

but he looks upon the prayer of those who are humble67 Sittingin your cell do not have any fetters It is sufficient (to do) foreach day its works68 so that you remain calm Guard yourself notto commit sin Sitting in your cell persist in your prayers fastsand the fight of your heart so that you abide in the things that be-long to the purity of the heart for without peace and holiness [E]no one will see God69

44 Sitting in your cell if a brother brings reports against youdo not let your heart be concerned with them so that you remaincalm and your heart remains quiet for many are the thoughts ofthe cell

45 Sitting in the cell keep recitation in your mouth If youstop put a guard to you or else you are led astray so that you re-main in the pure things and the Holy Spirit befriends you Sittingin your cell seek after the blameless thought and the thought ofGod makes him a member of your household so that he over-comes all the thoughts that fight against you For the thought ofGod which is the reason is the king of the passions70

46 Sitting in your cell fight against yourself so that you obtainthe grace of the cell for the cell has grace

[D] Venice Marciana 192 fo 99v (p 2)[E] Naples National Library IB9 fo 52r (p 3)

64 Cf 1 Cor 31665 Sir 6266 1 Clement 30667 Ps 1011868 Cf Matt 63469 Cf Heb 121470 Cf 4 Macc 17 13 182 The idea that reason rules over passions is

based on 4 Macc 11 ff

ALIN SUCIU666

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47 Sitting in your cell do not teach yourself to pine for a persondo not let a person wait for you and also do not wait for a person sothat you remain calm but because of the commandment of Godsupport those who come to you If a brother [F] spends a Sundaywith you support him because of the commandment of God If abrother comes to the monastery71 while you are in it support himuntil he finds a cell because of the commandment of God And doaccording to your capacity that which depends on you for you alsoif you go to a monastery you want to be helped For this is the com-mandment of God and these are the works of the cell my son

48 If you come out from the cell be careful72 so that you donot bring out the laden ship and empty it and you do not walk bythe sight of your eyes and the hearing of your ears Stay safe myson and let all the things that you see be profitable to you so thatyou return calm to your cell

49 Sitting in your cell my son have constantly the thought ofGod in your heart and his fear shall encircle you

50 For the fear of God drives out from the soul all sin corrup-tion and transgression

51 The one who has obtained the fear of God has obtained allgrace The one who has the fear of God has [G] treasuries filledwith all good things For the fear of God delivers the person fromsin and it is in the fear of God that everyone turns away from evil

52 Sitting in your cell keep the judgement before you and per-form the things of life Gird yourself about your loins with theteaching73 and you shall trample upon your bruised enemies

53 Do not be undisciplined my son but fear God and keep hiscommandments74

54 My son do not be the slave of your cowardice75 for humanglory Guard yourself against vainglory or else God shall scatteryour bones76

[F] Naples National Library IB9 fo 52v (p 4)[G] Naples National Library IB9 fo 53r (p 5)

71 Literally lsquomountainrsquo a word which designates a monastery or a monas-tic settlement

72 Literally lsquohold your heartrsquo73 Cf Eph 61474 Eccles 121375 Literally lsquoof his cowardicefearrsquo The Qasr el-Wizz fragment has lsquoof his

desire and his fearrsquo The Sahidic text is perhaps corrupted at this point theGreek reads μὴ γίνου δοῦλος τοῦ θελήματος σου ἕνεκα δόξης ἀνθρωπίνης

76 Cf Ps 526 Ezek 65

667THE SERMO ASCETICUS

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55 Do your entire work for God77 for God is not unjust to re-ward you according to your work78

56 Cleanse your heart my son so that God listens to youimmediately

56a Present yourself approved to God79

57 Do not restrain yourself and strive day after day and do notbe negligent so that your time does not cease from you and youcurse the day you were born

58 I bid you my son [H] do not walk with a person fromwhom you will not profit so that you do not fall upon your faceDo not walk with an angry person80 Do not befriend a slandererDo not walk with a drunkard Do not befriend an irascible personDo not walk with a garrulous person so that you become meekfor the meek will inherit the earth81 Do not befriend a hasty per-son Do not walk with a person who is friend with a woman or achild nor be friends with a woman Do not walk with someoneyounger than you so that you are not confused and do notgo backwards

59 If you make a friend let him be a believer a personwhose work surpasses yours a God-loving person a personwho does not look at the things of this world for it is thethings of this world that separate the person from God Do notbe friends with a person on account of the things of this worldfor it is the things of this world that separate the personfrom God

60 Rather be friends with a God-loving pauper a humble pau-per a hospitable pauper a pauper girded with the fear of God apauper who carries the cross a pauper who gives heed to God andhas a guard on his mouth82

61 My son befriend [I] everyone who fears God and keeps hiscommandments83

[H] Naples National Library IB9 fo 53v (p 6)[I] Naples National Library IB9 fo 54r (p 7)

77 Cf Col 32378 Following the Qasr el-Wizz fragment codex MONBON has lsquoyour heartrsquo

Cf Heb 61079 2 Tim 21580 Cf Prov 222481 Matt 5582 Cf Ps 140383 Cf Eccles 1213

ALIN SUCIU668

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62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

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67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

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67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

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70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

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73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

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Page 32: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

Naples National Library IB9 fo 55v

ⲉϩⲟⲩⲛ ⲉⲣⲟϥ- ⲧⲏⲣⲥ ⲙⲡϫⲁϫⲉⲛⲧⲟⲕ ϭⲉ ϩⲱ ⲛⲧⲉⲧⲉⲙⲗⲁⲁⲩ

ⲱⲕ ⲱ ⲡⲁ ϫⲓ ⲧⲏⲩⲧⲛ ⲛ

ϣⲏⲣⲉ ⲁⲣⲓϫⲁⲣ ϭⲟⲛⲥ -ϩⲏⲧ ⲛⲅⲱϣ 5 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲉⲃⲟⲗ ϫⲉ ϯⲛⲁ ⲟⲥ ϫⲉ ⲛⲧⲁϥϯ

ⲡⲱⲧ ⲛⲥⲁⲛⲁ ϭⲟⲙ ⲛⲛⲁⲡⲟⲥϫⲁϫⲉ ⲧⲁⲧⲁϩⲟ ⲧⲟⲗⲟⲥ ⲙⲙⲁⲧⲉ-ⲟⲩ ⲉⲧⲉ ⲙⲙⲉⲉⲩⲉ ⲡⲥⲱⲧⲏⲣ ⲱϣ

ⲛⲉⲉⲑⲟⲟⲩ ⲉⲧϯ 10 ⲉⲃⲟⲗ ϫⲉ ⲡⲉϯϫⲱ

ⲛⲙⲙⲁⲕ ⲁⲩⲱ ⲙⲙⲟϥ ⲛⲏⲧⲛ

ⲛⲛⲁⲕⲧⲟⲓ ⲙ ϯϫⲱ ⲙⲙⲟϥ ⲛⲟⲩ

ⲡⲟⲩⲱϫⲉⲛ ⲟⲛ ⲛⲓⲙ ϫⲉ ⲣⲟ

ϯⲛⲁⲗⲟϫϩⲟⲩ ⲛⲥⲉ ⲉⲓⲥ-ⲧⲙⲉϣϭⲙϭⲟⲙ 15 ⲏ ⲛⲅϫⲓ ⲛⲁⲕ ⲛⲧ

ⲉⲁϩⲉⲣⲁⲧⲟⲩ ⲥⲉ ⲙⲛⲧϫⲱⲱⲣⲉ

ⲛⲁϩⲉ ϩⲁⲣⲁⲧⲟⲩ ⲛ ⲓⲏⲥⲟⲩ ⲡϣⲏ

ⲛⲛⲁⲟⲩⲉⲣⲏⲧⲉ- ⲣⲉ ⲛⲛⲁⲩⲏ ⲡϫⲉ ⲁⲕⲙⲟⲣⲧ ⲛⲟⲩ ϫⲱⲱⲣⲉ ϩⲙⲡϭⲟⲙ ⲉⲡⲡⲟⲗⲉ 20 ⲡⲟⲗⲉⲙⲟⲥ ⲉϥ

ⲙⲟⲥ ⲉⲃⲟⲗ ϫⲉ ⲡ ⲥⲉⲣⲉⲙⲗⲁϩ ⲉⲃⲟⲗ

ⲛⲟⲩⲧⲉ ⲡⲉⲧϯ ⲙⲛⲡⲁⲙⲁⲗⲏⲕϭⲟⲙ ⲉⲡⲣⲱⲙⲉ ⲉⲧⲟⲩⲟⲛϩ ⲉⲃⲟⲗⲉⲧⲟⲩⲏϩ ⲛⲥⲱϥ ϫⲉ ϩⲛⲧⲉⲩⲛⲟⲩ

ⲉϥⲙⲓϣⲉ ⲙⲛ 25 ⲛⲧⲁϥϫⲣⲟ ⲉⲡⲁ

ⲛⲉⲧⲙⲓϣⲉ ⲛⲙ ⲙⲁⲗⲏⲕ ϩⲓⲧⲙ

ⲙⲁϥ- ⲡⲡⲱⲣϣ ⲉⲃⲟⲗ

ⲁϥϫⲟⲟⲥ ⲅⲁⲣ ⲛⲛⲉ ⲛⲉⲛϭⲓϫ ⲙⲙⲱⲧⲟⲩⲏϩ ⲛⲥⲱϥ ⲩⲥⲏⲥ-ϫⲉ ⲁⲓϯ ⲧⲉⲝⲟⲩ 30 ⲙⲏⲡⲟⲧⲉ ⲛⲅϫⲟ

ⲥⲓⲁ ⲛⲏⲧⲛ ⲉ ⲟⲟⲥ ϫⲉ ⲓⲏⲥⲟⲩ

ϩⲱⲙ ⲉϫⲛⲛϩⲟϥ ⲟⲩⲡⲣⲟⲫⲏ

ⲙⲛⲛⲟⲩⲟⲟϩⲉ ⲧⲏⲥ ⲡⲉ-ⲁⲩⲱ ⲉϫⲛⲧϭⲟⲙ ⲁⲗⲗⲁ ϯⲥⲱⲧⲙ

659THE SERMO ASCETICUS

Dow

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Naples National Library IB9 fo 56r

ⲓⲁ

ⲉⲧⲉⲅⲣⲁⲫⲏ ⲉ ϭⲱⲃ ⲁⲗⲗⲁ ⲛϭⲟⲙⲥⲱϣ ⲉⲃⲟⲗ ϫⲉ ⲛ ϩⲓⲁⲅⲁⲡⲏ-ⲧⲁⲩⲕⲉⲧⲧⲏⲩ ⲙⲡⲣⲧⲣⲉⲛϭⲉⲛ

ⲧⲛ ⲉϩⲣⲁⲓ ⲉϫⲛⲧ ⲧⲥ ⲡⲁϣⲏⲣⲉ ⲉⲩ

ⲥⲛⲧⲉ ⲛⲛⲁⲡⲟⲥ 5 ⲧⲥⲁⲃⲟ ⲙⲙⲟⲕ ⲉ

ⲧⲱⲗⲟⲥ ⲙⲛⲛⲉⲡ ⲙⲓϣⲉ ⲉⲕⲙⲟⲩⲣⲣⲟⲫⲏⲧⲏⲥ- ⲙⲡⲇⲓⲁⲃⲟⲗⲟⲥ

ⲛⲧⲟⲕ ϩⲱⲱⲕ ⲉⲛⲉⲕⲟⲩⲉⲣⲏⲧⲉ

ⲡⲁϣⲏⲣⲉ ϩⲓⲧⲙ ⲙⲁⲩⲁⲁⲕ ⲉⲕⲡⲡⲱⲣϣ ⲉⲃⲟⲗ 10 ⲧⲱⲃϩ ϫltⲉgt ⲙⲡⲉⲣⲛⲛⲉⲕϭⲓϫ ⲉⲕⲉ ϫⲓⲧⲛ ⲉϩⲟⲩⲛ ⲉ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ ⲡⲓⲣⲁⲥⲙⲟⲥ ⲉⲕⲙⲁⲕ- ⲙⲟⲩⲣⲉ ⲉⲙⲡⲓ

ⲉⲕϣⲁⲛⲣϩⲟⲧⲉ ⲣⲁⲥⲙⲟⲥ ⲉⲣⲟⲕ

ϩⲏⲧϥ ⲙⲡⲛⲟⲩ 15 ⲙⲁⲩⲁⲁⲕ-ⲧⲉ ⲉⲕⲉⲉⲓ ⲉⲃⲟⲗ ⲟⲩⲛ ϩⲛϩⲃⲏⲩⲉⲉⲙⲓϣⲉ ⲙⲛⲛⲉⲕ ⲅⲁⲣ ⲉⲣⲉⲡⲣⲱⲙⲉ

ϫⲁϫⲉ ϩⲛⲟⲩϩⲓⲏ ϯ ⲙⲙⲟϥ ⲉⲣⲟⲟⲩⲉⲩⲉϭⲱⲧⲡ ϩⲁ ⲉϥⲙⲟⲩⲣ ⲙⲡⲇⲓⲁ

ⲧⲉⲕϩⲏ ⲛⲥⲁϣϥ 20 ⲃⲟⲗⲟⲥ ⲉⲣⲟϥ ⲙⲁⲩ

ⲛϩⲓⲏ- ⲁⲁϥ-ⲛⲉⲕϫⲁϫⲉ ⲉⲧϯ ⲟⲩⲥⲁ ⲛⲕⲟⲧⲥ ⲅⲁⲣ

ⲛⲙⲙⲁⲕ ⲛⲉ ⲙ ⲡⲉ ⲡⲇⲓⲁⲃⲟⲗⲟⲥⲙⲉⲉⲩⲉ ⲉⲧϯ ⲛⲙ ϣⲁϥⲉⲛ ϩⲉⲛϩ

ⲙⲁⲕ- 25 ⲃⲏⲩⲉ ⲅⲁⲣ ⲛⲁⲅⲁⲁⲓϯ ϭⲉ ⲛⲁⲕ ⲡⲁ ⲡⲏ ⲙⲡⲣⲱⲙⲉ

ϣⲏⲣⲉ ⲛⲟⲩϭⲟⲙ ϣⲁⲛⲧⲉϥⲉⲛⲧϥ

ⲉⲃⲟⲗ ϩⲓⲧⲙⲡ ⲉⲧϭⲟⲣϭⲥ ϩⲉⲛⲛⲟⲩⲧⲉ ⲧⲁⲣⲉⲕ ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ 30 ϣⲛϩⲧⲏϥ ⲛⲙⲁⲕ ⲧⲏⲣⲟⲩ- ⲛⲟⲩϫ ⲛϥⲧⲉϩⲛⲧⲁⲡⲛⲟⲩⲧⲉ ⲅⲁⲣ ⲡⲉⲕⲟⲩⲱϣ

ϯ ⲛⲁⲛ ⲁⲛ ⲛⲟⲩ ⲙⲛⲧⲁⲅⲁⲡⲏⲡⲛⲁ ⲙ ⲙⲛⲧ

ALIN SUCIU660

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Naples National Library IB9 fo 56v

ⲓⲃ

ⲛϥⲧⲱϩ ⲙ ⲉⲓⲧⲁ ⲉⲕϩⲙⲟⲟⲥ

ⲡⲉⲧⲥⲁϣⲉ ⲙⲛ ϩⲛⲧⲙⲏⲧⲉ ⲛ

ⲡⲉⲧϩⲟⲗϭ - ϩⲛⲣⲱⲙⲉ ϥⲓⲧⲱⲃϩ ϭⲉ ⲙⲡ ⲡⲉⲕⲣⲟⲟⲩϣ

ⲛⲟⲩⲧⲉ ⲡⲁϣⲏ 5 ⲙⲁⲩⲁⲁⲕ ⲉⲕⲣⲉ ϫⲛⲛⲉⲕⲉⲓ ϣⲁⲛⲛⲁⲩ ⲉϩⲱⲃ

ⲉⲛⲉϥϩⲁϭⲉ- ⲛⲓⲙ ⲙⲟϣⲧⲕⲉⲩⲉⲣϩⲁⲗ ⲅⲁⲣ ⲙⲡ ϫⲉ ⲉⲛⲉⲁⲕⲉⲛ

ⲣⲉϥϣⲙϣⲉ ⲡϫⲏ ⲉⲃⲟⲗ ϩⲙ

ⲛⲟⲩⲧⲉ ϩⲛϩⲉⲛ 10 ⲡⲉⲕⲃⲁⲗ-ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ ⲁⲩⲱ ⲙⲡⲣϫⲓ ⲗⲁ

ⲛⲟⲩⲧⲉ- ⲁⲩ ⲛϣⲁϫⲉ ⲛⲧⲉ

ⲛⲑⲉ ⲛⲁⲇⲁⲙ ⲗⲁⲁⲩ ⲉϩⲟⲩⲛ ⲉ

ⲛⲧⲁⲩⲉⲣ ⲣⲱⲙⲉ ⲉⲙϩⲁⲗ ⲙⲙⲟϥ ϩⲛ 15 ⲡⲉⲛⲉⲕⲃⲁⲗ ⲛⲁⲩ

ⲟⲩⲥⲙⲏ ⲙ ⲙⲛⲧ ⲉⲣⲟϥ ⲛⲧⲉⲛⲉⲕⲛⲟⲩⲧⲉ ⲁϥ ⲙⲁⲁϫⲉ ⲥⲟⲧⲙⲟⲩⲧⲉϩ ⲡⲉⲧϩⲟⲗϭ ⲛⲅϥⲓ ⲙⲡⲉϥⲛⲟ

ⲙⲛⲡⲉⲧⲥⲁϣⲉ- ⲃⲉ ⲛⲅⲧⲁⲗⲟϥ ⲉ

ⲣⲟⲉⲓⲥ ϭⲉ ϩⲱⲱⲕ 20 ϫⲱⲕ-ⲉⲧⲉⲙϯϩⲓⲛⲏⲃ ⲉⲧⲃⲉ ⲡϣⲁϫⲉ

ⲛⲛⲉⲕⲃⲁⲗ ⲣⲉⲕ ⲉⲧⲥⲏϩ ϫⲉ ⲉⲧⲉ

ⲣⲓⲕⲉ ⲛⲛⲉⲕⲃⲟⲩ ⲧⲛⲟ ⲛϩⲏⲏⲃⲉ

ϩⲉ ϫⲉ ⲉⲕⲉⲉⲣ ⲉϫⲛⲛⲉⲛⲟⲃⲉ ⲛ

ⲃⲟⲗ ⲛⲑⲉ ⲛⲟⲩ 25 ⲛⲉⲧϩⲓⲧⲟⲩⲱ

ϭⲁϩⲥⲉ ⲉⲃⲟⲗ ϩⲛⲟⲩ ⲧⲉⲛ ⲉⲧⲉⲧⲛϩⲁϭⲉ ⲁⲩⲱ ⲛ ⲱⲡ ⲙⲡⲉⲩϣⲱ

ⲑⲉ ⲛⲟⲩϩⲁⲗⲏⲧ ⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛⲉⲃⲟⲗ ϩⲛⲟⲩⲡⲁϣ- ⲛⲉ ⲉⲕϣⲁⲛ

ϩⲉⲛϩⲁⲣⲉϩ ⲛⲓⲙ 30 ⲱⲡ ⲙⲡϣⲱⲱⲧ

ϩⲁⲣⲉϩ ⲉⲡⲉⲕ ⲙⲡⲉⲧϩⲓⲧⲟⲩϩⲏⲧ ϩⲛϩⲓⲟ ⲱⲕ ϫⲉ ⲛⲟⲩⲕ

ⲟⲩⲉ ⲅⲁⲣ ⲛⲱⲛϩ ⲛⲉ ⲙⲉⲕⲕⲣⲓⲛⲉⲛⲉ ⲉⲃⲟⲗ ϩⲛⲛⲁⲓ- ⲛⲗⲁⲁⲩ ⲙⲉⲕ

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Venice Marciana 192 fo 100r

ⲓⲅ

ϫⲓⲥⲉ ⲛϩⲏⲧ ⲉϫⲉⲛ ϩⲙⲡⲉⲕⲥⲙⲟⲧⲗⲁⲁⲩ ⲁⲗⲗⲁ ⲉⲣⲉⲡⲉⲕϩⲏⲧ

ϣⲁⲕϥⲓ ϩⲁϩⲱⲃ ⲟ ⲛⲑⲉ ⲛⲟⲩⲕⲱϩⲧ

ⲛⲓⲙ ⲉⲧⲃⲉ ⲧⲁ ⲉϩⲟⲩⲛ ⲉⲡⲛⲟ

ⲅⲁⲡⲏ ⲙⲡⲛⲟⲩ 5 ⲃⲉ-ⲧⲉ- ⲙⲡⲉⲣϣⲱⲡⲉ ⲉⲕ

ϣⲱⲡⲉ ⲛⲭⲣⲏⲥ ⲃⲏⲗ ⲉⲃⲟⲗ ϩⲙⲧⲟⲥ ⲡⲁϣⲏ ⲡⲉⲕϩⲏⲧ ϣⲱ

ⲣⲉ ϫⲉ ⲛⲉⲧⲟ ⲛ ⲡⲉ ⲛⲧⲟϥ ⲉⲕ

ⲭⲣⲏⲥⲧⲟⲥ ⲛⲉⲧ 10 ⲧⲟⲣϩ ϩⲛϩⲱⲃ

ⲛⲁⲟⲩⲱϩ ϩⲓϫⲙ ⲛⲓⲙ-ⲡⲕⲁϩ ⲁⲩⲱ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕϩⲏⲧ

ⲛⲃⲁⲗϩⲏⲧ ⲛⲉⲧ ⲉⲉⲣϫⲟⲉⲓⲥ ⲉⲣⲟⲕⲛⲁϣⲱϫⲡ ϩⲓ ⲁⲗⲗⲁ ⲁⲣⲓϫⲟⲉⲓⲥ

ϫⲱϥ- 15 ⲛⲧⲟϥ ⲉⲡⲉⲕ

ⲁⲩⲱ ϫⲉ ⲧⲁⲅⲁⲡⲏ ϩⲏⲧ-ϣⲁⲥⲉⲣⲭⲣⲏⲥ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛ

ⲧⲟⲥ ⲉϥϫⲱ ⲙ ⲥⲁⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲟⲥ ϫⲉ ⲉⲕϣⲁⲛ ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ 20 ϩⲏⲧ ⲟⲩⲁϩϥ ⲛ

ⲁⲣⲓⲭⲣⲏⲥⲧⲟⲥ ⲥⲱⲕ-ϩⲓⲃⲁⲗϩⲏⲧ ⲧⲁ ⲙⲡⲉⲣⲥⲱⲧⲙ ⲛⲥⲁⲣⲉⲕϩⲉ ⲉⲡⲉⲟⲟⲩ ⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲡⲛⲟⲩⲧⲉ- ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲙⲡⲉⲣϣⲱⲡⲉ ⲛⲑⲉ 25 ϩⲏⲧ ⲛⲧⲟϥ ⲥⲱ

ⲛⲛⲉⲓϣⲟⲛⲧⲉ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲧⲣⲏⲧ ϩⲓϫⲛⲛ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕ

ⲧⲟⲟⲩ ⲉⲧⲉ ⲡⲛⲟⲩ ϩⲏⲧ ⲉⲉⲣⲛⲟⲩⲧⲉ

ⲧⲉ ⲡⲉϣⲱⲡⲉ ⲛⲁⲕ ⲁⲗⲗⲁⲛⲧⲟϥ ⲛⲑⲉ ⲛⲟⲩ 30 ⲙⲁⲣⲉⲡⲉⲕϩⲏⲧ

ⲕⲁϣ ⲉϥⲣⲏⲧ ϩⲓ ⲛⲧⲟϥ ⲥⲱⲧⲙϫⲛⲟⲩⲙⲟⲟⲩ ⲉⲧⲉ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ-ⲡⲛⲟⲩⲛ ⲡⲉ ⲕⲟⲩⲱϣ ⲉⲥⲱⲧⲙ

ϣⲱⲡⲉ ⲉⲕⲙⲟⲧⲛ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ

ALIN SUCIU662

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Venice Marciana 192 fo 100v

ⲓⲇ ⲓⲁ

ⲡⲁϣⲏⲣⲉ ⲛⲅ ⲉⲡϫⲓⲛϫⲏ-ⲛⲁⲟⲩⲱϣ ⲁⲛ ⲁⲩⲱ ⲟⲛ ϫⲉ ⲁⲛltⲁgt

ⲉⲥⲱⲧⲙ ⲛⲥⲁ ⲁⲛⲟⲙⲓⲁ ϫⲓⲥⲉ

ⲛⲉⲕⲟⲩⲱϣ ⲉⲧⲁⲁⲡⲉ ⲁⲩϩⲛⲅⲥⲱⲧⲙ ⲛⲥⲁ 5 ⲣⲟϣ ⲉϫⲟⲓ ⲛ

ⲡⲛⲟⲩⲧⲉ- ⲑⲉ ⲛⲟⲩⲉⲧⲡⲱ

ⲡⲟⲩⲱϣ ⲙⲡⲛⲟⲩ ⲉⲥϩⲟⲣϣ -ⲧⲉ ⲡⲉ ϩⲁⲣⲉϩ ⲉ ⲧⲉⲛⲛⲁⲩ ⲅⲁⲣ ϫⲉ

ⲛⲉϥⲉⲛⲧⲟⲗⲏ ⲉⲣϣⲁⲛⲡⲣⲱ

ⲉⲕϣⲁⲛϩⲁⲣⲉϩ 10 ⲙⲉ ⲧⲟϭϥ ⲉⲡⲛⲟⲩ

ⲅⲁⲣ ⲉⲛⲉϥⲉⲛⲧⲟ ⲧⲉ ϣⲁϥⲗⲟ ⲉϥ

ⲗⲏ ⲕⲛⲁϣⲱ ϩⲟⲣϣ ⲛⲛⲟⲃⲉⲡⲉ ⲉⲟⲩⲉⲛϭⲟⲙ ϣⲁⲣⲉⲡϣⲁϫⲉ

ⲙⲙⲟⲕ ϩⲛⲛⲉⲕ ⲙⲡⲥⲱⲧⲏⲣ

ϩⲃⲏⲩⲉ ⲧⲏⲣⲟⲩ 15 ϫⲱⲕ ⲉⲃⲟⲗ ⲉ

ⲁⲩⲱ ⲡⲉⲕϩⲱⲃ ϫⲱϥ ϫⲉ ⲉⲧⲉ

ⲛⲁϣⲱⲡⲉ ⲛ ⲧⲛϣⲁⲛϭⲱ ϩⲙ

ⲥⲱⲧⲡ ϫⲉ ⲛⲉϥ ⲡⲁϣⲁϫⲉ ⲧⲉⲉⲛⲧⲟⲗⲏ ⲛⲥⲉ ⲧⲛⲛⲁⲥⲟⲩⲉⲛ ⲧ

ϩⲟⲣϣ ⲁⲛ- 20 ⲙⲉ ⲁⲩⲱ ⲧⲙⲉ

ⲉϥⲱϣ ⲉⲃⲟⲗ ⲟⲛ ⲛⲁⲉⲣⲧⲏⲩⲧⲛ

ϫⲉ ⲁⲙⲏⲓⲧⲛ ϣⲁ ⲛⲣⲙϩⲉ-ⲣⲟⲓeuroⲟⲩⲟⲛ ⲛⲓⲙ ⲉϥϫⲱ ⲙⲙⲟⲥ

ⲉⲧϩⲟⲥⲉ ⲁⲩⲱ ⲉ ϫⲉ ⲡⲛⲟⲩⲧⲉ ⲛⲁ

ⲧⲟⲧⲡ ⲁⲩⲱ 25 ⲉⲣⲧⲏⲩⲧⲛ ⲛⲁⲛⲟⲕ ϯⲛⲁϯ ⲉⲙ ⲣⲙϩⲉ ⲉⲛⲉⲧⲛ

ⲧⲟⲛ ⲛⲏⲧⲛ - ⲛⲟⲃⲉ ⲉⲃⲟⲗⲁⲩⲱ ⲟⲛ ϥⲱϣ ϫⲉ ⲡⲛⲟⲩⲧⲉ

ⲉⲃⲟⲗ ⲟⲩⲃⲉ ϩⲟⲓⲛⲉ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲡ

ⲉⲩϩⲟⲥⲉ ⲉⲡϫⲓⲛ 30 ⲣⲱⲙⲉ-ϫⲏ ⲛⲑⲉ ⲉⲧ ⲉⲃⲟⲗ ϫⲉ ϥⲥⲏϩ ϫⲉ

ⲥⲏϩ ϫⲉ ⲁϩⲣⲟⲟⲩ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲛⲛⲉⲧϩⲟⲥⲉ ⲥⲉϩⲟⲥⲉ ⲛⲉⲧⲟⲩⲧⲃⲃⲟ

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Oxford Bodleian Library MS Copt F 157(P)r

TRANSLATION

[A] Unknown number of lines missing

7 [ ] and do not quarrel about anything10 [Do] not be hard [so that] you do not die before

your [time]54

11 [Do not] be O [my] son [ ]

Unknown number of lines missing21 [ ] [run immediately from] all [these things] [Do not] be

[ ] O my [son] but be [meek] for the [meek will] inheritthe earth55

Unknown number of lines missing23 [ ] and [the] Devil [will not have] power [over you] Be

[calm] and humble with all people

[A] BnF Copte 1321 fo 87r + BnF Copte 1332 frag 42Cv

c20 lines missing c20 lines missing[ ] [ ] [ⲁⲩⲱ ⲛϩⲟⲙⲟⲟⲩ][ⲕ]ⲁ ⲣⲡⲟⲥ ϥ [ⲛⲁⲧ] ⲥⲓⲟⲛ [ ⲧⲉⲛⲟⲩ]ⲃⲃⲟϥ- ⲁⲩⲱ [ⲛⲟⲩⲟⲉⲓϣ]ⲁ [ⲅ]ⲱⲛⲓⲍⲉ ϭ [ⲉ] ⲡⲁ ⲛⲓⲙ[ ϣⲁⲉⲛⲉϩ]ϣⲏⲣⲉ ⲧⲁⲣⲉⲕ ⲛⲉⲛ[ⲉϩ ϩⲁ]ϭⲱ ϩⲛⲛⲁⲡⲧⲃ ⲙⲏ [ⲛ-]ⲃⲟ ⲧⲏⲣⲟⲩ ⲉⲓⲧⲉ ϩⲛⲛⲉⲕⲃⲁⲗⲉⲓⲧⲉ ϩⲙⲡⲉⲕ

ϩⲏⲧ ⲧⲁⲣⲉⲕⲉⲓ[ⲉⲧ]ⲉ ⲕⲁⲣⲭⲏⲛⲑⲉ ⲛⲛⲉⲓⲕⲟⲩⲓ

ⲛϣⲏⲣⲉ ⲛⲧⲁmargin

54 Eccles 71755 Matt 55

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24 Look at [your] teacher how [he] walked [in] humbleness[setting] for us [a model] so that [ ]56

[B] Unknown number of lines missing28 [Look at] Isaiah [crying] out and [saying] lsquo[Our] entire

righteousness is like [a] menstrual ragrsquo57 [before] you29 [And our] Lord [instructed] those [who followed] him lsquoIf

you [do] every[thing] that [has been] ordered [to you] [ ]58

Unknown number of lines missing29a Look at the tax collector my [son] whom God praised for

his humbleness31 Walk in poverty my [son] for [the] poverty [humbles] the

person59 Do not [ ] [ ] according to the [commandment] of[Christ] so that you [devote yourself to] God [and] God [ ] you

32 Devote yourself to [God] [ ] his sweetness and you will[know his] wish

One leaf missing[C] 38 [Sitting] in your cell be like a master-pilot who steers

his ship60 observing the wind from which side it comes to youwhether comes the good wind or comes the bad wind Be strongin the battle and cry out lsquoArise north wind and come southwind and blow in my garden so that my spices give scentrsquo61

39 Sitting in your cell my son do not be like a judge40 Do not weary of praying and you will be heard41 While you are in a labour look for rest42 My son give yourself to God with all your strength so that

he fights for you62 protects you gives you power and fights withthose who fight against you For you shall not be able to do any-thing apart from God but if the person supplicates God thenGod gives him power watches him fills him with wisdom andunderstanding and leads him with his counsel63

[B] BnF Copte 1321 fo 87v + BnF Copte 1332 frag 42Cr

[C] Venice Marciana 192 fo 99r (p 1)

56 1 Pet 22157 Isa 64558 Luke 171059 Prov 10460 Cf 4 Macc 7161 S of S 41662 Cf Exod 141463 Cf Ps 7224

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43 Sitting in your cell do not be wandering forth Pay atten-tion [D] how you sit Do not become like a beast that hastens afterthe person but rather be the person who drives the beast Sittingin your cell have a guard to you Do not have the body in the cellwhile your heart is in Egypt but make your body a temple ofGod64 and strengthen your thoughts so that you obtain for your-self the stable thought

43a Sitting in your cell do not let your mind exalt with you orexalt yourself by the deliberation of your mind65 or praise your-self alone for God detests those who praise themselves alone66

but he looks upon the prayer of those who are humble67 Sittingin your cell do not have any fetters It is sufficient (to do) foreach day its works68 so that you remain calm Guard yourself notto commit sin Sitting in your cell persist in your prayers fastsand the fight of your heart so that you abide in the things that be-long to the purity of the heart for without peace and holiness [E]no one will see God69

44 Sitting in your cell if a brother brings reports against youdo not let your heart be concerned with them so that you remaincalm and your heart remains quiet for many are the thoughts ofthe cell

45 Sitting in the cell keep recitation in your mouth If youstop put a guard to you or else you are led astray so that you re-main in the pure things and the Holy Spirit befriends you Sittingin your cell seek after the blameless thought and the thought ofGod makes him a member of your household so that he over-comes all the thoughts that fight against you For the thought ofGod which is the reason is the king of the passions70

46 Sitting in your cell fight against yourself so that you obtainthe grace of the cell for the cell has grace

[D] Venice Marciana 192 fo 99v (p 2)[E] Naples National Library IB9 fo 52r (p 3)

64 Cf 1 Cor 31665 Sir 6266 1 Clement 30667 Ps 1011868 Cf Matt 63469 Cf Heb 121470 Cf 4 Macc 17 13 182 The idea that reason rules over passions is

based on 4 Macc 11 ff

ALIN SUCIU666

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47 Sitting in your cell do not teach yourself to pine for a persondo not let a person wait for you and also do not wait for a person sothat you remain calm but because of the commandment of Godsupport those who come to you If a brother [F] spends a Sundaywith you support him because of the commandment of God If abrother comes to the monastery71 while you are in it support himuntil he finds a cell because of the commandment of God And doaccording to your capacity that which depends on you for you alsoif you go to a monastery you want to be helped For this is the com-mandment of God and these are the works of the cell my son

48 If you come out from the cell be careful72 so that you donot bring out the laden ship and empty it and you do not walk bythe sight of your eyes and the hearing of your ears Stay safe myson and let all the things that you see be profitable to you so thatyou return calm to your cell

49 Sitting in your cell my son have constantly the thought ofGod in your heart and his fear shall encircle you

50 For the fear of God drives out from the soul all sin corrup-tion and transgression

51 The one who has obtained the fear of God has obtained allgrace The one who has the fear of God has [G] treasuries filledwith all good things For the fear of God delivers the person fromsin and it is in the fear of God that everyone turns away from evil

52 Sitting in your cell keep the judgement before you and per-form the things of life Gird yourself about your loins with theteaching73 and you shall trample upon your bruised enemies

53 Do not be undisciplined my son but fear God and keep hiscommandments74

54 My son do not be the slave of your cowardice75 for humanglory Guard yourself against vainglory or else God shall scatteryour bones76

[F] Naples National Library IB9 fo 52v (p 4)[G] Naples National Library IB9 fo 53r (p 5)

71 Literally lsquomountainrsquo a word which designates a monastery or a monas-tic settlement

72 Literally lsquohold your heartrsquo73 Cf Eph 61474 Eccles 121375 Literally lsquoof his cowardicefearrsquo The Qasr el-Wizz fragment has lsquoof his

desire and his fearrsquo The Sahidic text is perhaps corrupted at this point theGreek reads μὴ γίνου δοῦλος τοῦ θελήματος σου ἕνεκα δόξης ἀνθρωπίνης

76 Cf Ps 526 Ezek 65

667THE SERMO ASCETICUS

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55 Do your entire work for God77 for God is not unjust to re-ward you according to your work78

56 Cleanse your heart my son so that God listens to youimmediately

56a Present yourself approved to God79

57 Do not restrain yourself and strive day after day and do notbe negligent so that your time does not cease from you and youcurse the day you were born

58 I bid you my son [H] do not walk with a person fromwhom you will not profit so that you do not fall upon your faceDo not walk with an angry person80 Do not befriend a slandererDo not walk with a drunkard Do not befriend an irascible personDo not walk with a garrulous person so that you become meekfor the meek will inherit the earth81 Do not befriend a hasty per-son Do not walk with a person who is friend with a woman or achild nor be friends with a woman Do not walk with someoneyounger than you so that you are not confused and do notgo backwards

59 If you make a friend let him be a believer a personwhose work surpasses yours a God-loving person a personwho does not look at the things of this world for it is thethings of this world that separate the person from God Do notbe friends with a person on account of the things of this worldfor it is the things of this world that separate the personfrom God

60 Rather be friends with a God-loving pauper a humble pau-per a hospitable pauper a pauper girded with the fear of God apauper who carries the cross a pauper who gives heed to God andhas a guard on his mouth82

61 My son befriend [I] everyone who fears God and keeps hiscommandments83

[H] Naples National Library IB9 fo 53v (p 6)[I] Naples National Library IB9 fo 54r (p 7)

77 Cf Col 32378 Following the Qasr el-Wizz fragment codex MONBON has lsquoyour heartrsquo

Cf Heb 61079 2 Tim 21580 Cf Prov 222481 Matt 5582 Cf Ps 140383 Cf Eccles 1213

ALIN SUCIU668

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62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

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67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

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67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

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70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

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73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

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Page 33: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

Naples National Library IB9 fo 56r

ⲓⲁ

ⲉⲧⲉⲅⲣⲁⲫⲏ ⲉ ϭⲱⲃ ⲁⲗⲗⲁ ⲛϭⲟⲙⲥⲱϣ ⲉⲃⲟⲗ ϫⲉ ⲛ ϩⲓⲁⲅⲁⲡⲏ-ⲧⲁⲩⲕⲉⲧⲧⲏⲩ ⲙⲡⲣⲧⲣⲉⲛϭⲉⲛ

ⲧⲛ ⲉϩⲣⲁⲓ ⲉϫⲛⲧ ⲧⲥ ⲡⲁϣⲏⲣⲉ ⲉⲩ

ⲥⲛⲧⲉ ⲛⲛⲁⲡⲟⲥ 5 ⲧⲥⲁⲃⲟ ⲙⲙⲟⲕ ⲉ

ⲧⲱⲗⲟⲥ ⲙⲛⲛⲉⲡ ⲙⲓϣⲉ ⲉⲕⲙⲟⲩⲣⲣⲟⲫⲏⲧⲏⲥ- ⲙⲡⲇⲓⲁⲃⲟⲗⲟⲥ

ⲛⲧⲟⲕ ϩⲱⲱⲕ ⲉⲛⲉⲕⲟⲩⲉⲣⲏⲧⲉ

ⲡⲁϣⲏⲣⲉ ϩⲓⲧⲙ ⲙⲁⲩⲁⲁⲕ ⲉⲕⲡⲡⲱⲣϣ ⲉⲃⲟⲗ 10 ⲧⲱⲃϩ ϫltⲉgt ⲙⲡⲉⲣⲛⲛⲉⲕϭⲓϫ ⲉⲕⲉ ϫⲓⲧⲛ ⲉϩⲟⲩⲛ ⲉ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ ⲡⲓⲣⲁⲥⲙⲟⲥ ⲉⲕⲙⲁⲕ- ⲙⲟⲩⲣⲉ ⲉⲙⲡⲓ

ⲉⲕϣⲁⲛⲣϩⲟⲧⲉ ⲣⲁⲥⲙⲟⲥ ⲉⲣⲟⲕ

ϩⲏⲧϥ ⲙⲡⲛⲟⲩ 15 ⲙⲁⲩⲁⲁⲕ-ⲧⲉ ⲉⲕⲉⲉⲓ ⲉⲃⲟⲗ ⲟⲩⲛ ϩⲛϩⲃⲏⲩⲉⲉⲙⲓϣⲉ ⲙⲛⲛⲉⲕ ⲅⲁⲣ ⲉⲣⲉⲡⲣⲱⲙⲉ

ϫⲁϫⲉ ϩⲛⲟⲩϩⲓⲏ ϯ ⲙⲙⲟϥ ⲉⲣⲟⲟⲩⲉⲩⲉϭⲱⲧⲡ ϩⲁ ⲉϥⲙⲟⲩⲣ ⲙⲡⲇⲓⲁ

ⲧⲉⲕϩⲏ ⲛⲥⲁϣϥ 20 ⲃⲟⲗⲟⲥ ⲉⲣⲟϥ ⲙⲁⲩ

ⲛϩⲓⲏ- ⲁⲁϥ-ⲛⲉⲕϫⲁϫⲉ ⲉⲧϯ ⲟⲩⲥⲁ ⲛⲕⲟⲧⲥ ⲅⲁⲣ

ⲛⲙⲙⲁⲕ ⲛⲉ ⲙ ⲡⲉ ⲡⲇⲓⲁⲃⲟⲗⲟⲥⲙⲉⲉⲩⲉ ⲉⲧϯ ⲛⲙ ϣⲁϥⲉⲛ ϩⲉⲛϩ

ⲙⲁⲕ- 25 ⲃⲏⲩⲉ ⲅⲁⲣ ⲛⲁⲅⲁⲁⲓϯ ϭⲉ ⲛⲁⲕ ⲡⲁ ⲡⲏ ⲙⲡⲣⲱⲙⲉ

ϣⲏⲣⲉ ⲛⲟⲩϭⲟⲙ ϣⲁⲛⲧⲉϥⲉⲛⲧϥ

ⲉⲃⲟⲗ ϩⲓⲧⲙⲡ ⲉⲧϭⲟⲣϭⲥ ϩⲉⲛⲛⲟⲩⲧⲉ ⲧⲁⲣⲉⲕ ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ

ϫⲣⲟ ⲉⲛⲉⲧϯ ⲛⲙ 30 ϣⲛϩⲧⲏϥ ⲛⲙⲁⲕ ⲧⲏⲣⲟⲩ- ⲛⲟⲩϫ ⲛϥⲧⲉϩⲛⲧⲁⲡⲛⲟⲩⲧⲉ ⲅⲁⲣ ⲡⲉⲕⲟⲩⲱϣ

ϯ ⲛⲁⲛ ⲁⲛ ⲛⲟⲩ ⲙⲛⲧⲁⲅⲁⲡⲏⲡⲛⲁ ⲙ ⲙⲛⲧ

ALIN SUCIU660

Dow

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Naples National Library IB9 fo 56v

ⲓⲃ

ⲛϥⲧⲱϩ ⲙ ⲉⲓⲧⲁ ⲉⲕϩⲙⲟⲟⲥ

ⲡⲉⲧⲥⲁϣⲉ ⲙⲛ ϩⲛⲧⲙⲏⲧⲉ ⲛ

ⲡⲉⲧϩⲟⲗϭ - ϩⲛⲣⲱⲙⲉ ϥⲓⲧⲱⲃϩ ϭⲉ ⲙⲡ ⲡⲉⲕⲣⲟⲟⲩϣ

ⲛⲟⲩⲧⲉ ⲡⲁϣⲏ 5 ⲙⲁⲩⲁⲁⲕ ⲉⲕⲣⲉ ϫⲛⲛⲉⲕⲉⲓ ϣⲁⲛⲛⲁⲩ ⲉϩⲱⲃ

ⲉⲛⲉϥϩⲁϭⲉ- ⲛⲓⲙ ⲙⲟϣⲧⲕⲉⲩⲉⲣϩⲁⲗ ⲅⲁⲣ ⲙⲡ ϫⲉ ⲉⲛⲉⲁⲕⲉⲛ

ⲣⲉϥϣⲙϣⲉ ⲡϫⲏ ⲉⲃⲟⲗ ϩⲙ

ⲛⲟⲩⲧⲉ ϩⲛϩⲉⲛ 10 ⲡⲉⲕⲃⲁⲗ-ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ ⲁⲩⲱ ⲙⲡⲣϫⲓ ⲗⲁ

ⲛⲟⲩⲧⲉ- ⲁⲩ ⲛϣⲁϫⲉ ⲛⲧⲉ

ⲛⲑⲉ ⲛⲁⲇⲁⲙ ⲗⲁⲁⲩ ⲉϩⲟⲩⲛ ⲉ

ⲛⲧⲁⲩⲉⲣ ⲣⲱⲙⲉ ⲉⲙϩⲁⲗ ⲙⲙⲟϥ ϩⲛ 15 ⲡⲉⲛⲉⲕⲃⲁⲗ ⲛⲁⲩ

ⲟⲩⲥⲙⲏ ⲙ ⲙⲛⲧ ⲉⲣⲟϥ ⲛⲧⲉⲛⲉⲕⲛⲟⲩⲧⲉ ⲁϥ ⲙⲁⲁϫⲉ ⲥⲟⲧⲙⲟⲩⲧⲉϩ ⲡⲉⲧϩⲟⲗϭ ⲛⲅϥⲓ ⲙⲡⲉϥⲛⲟ

ⲙⲛⲡⲉⲧⲥⲁϣⲉ- ⲃⲉ ⲛⲅⲧⲁⲗⲟϥ ⲉ

ⲣⲟⲉⲓⲥ ϭⲉ ϩⲱⲱⲕ 20 ϫⲱⲕ-ⲉⲧⲉⲙϯϩⲓⲛⲏⲃ ⲉⲧⲃⲉ ⲡϣⲁϫⲉ

ⲛⲛⲉⲕⲃⲁⲗ ⲣⲉⲕ ⲉⲧⲥⲏϩ ϫⲉ ⲉⲧⲉ

ⲣⲓⲕⲉ ⲛⲛⲉⲕⲃⲟⲩ ⲧⲛⲟ ⲛϩⲏⲏⲃⲉ

ϩⲉ ϫⲉ ⲉⲕⲉⲉⲣ ⲉϫⲛⲛⲉⲛⲟⲃⲉ ⲛ

ⲃⲟⲗ ⲛⲑⲉ ⲛⲟⲩ 25 ⲛⲉⲧϩⲓⲧⲟⲩⲱ

ϭⲁϩⲥⲉ ⲉⲃⲟⲗ ϩⲛⲟⲩ ⲧⲉⲛ ⲉⲧⲉⲧⲛϩⲁϭⲉ ⲁⲩⲱ ⲛ ⲱⲡ ⲙⲡⲉⲩϣⲱ

ⲑⲉ ⲛⲟⲩϩⲁⲗⲏⲧ ⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛⲉⲃⲟⲗ ϩⲛⲟⲩⲡⲁϣ- ⲛⲉ ⲉⲕϣⲁⲛ

ϩⲉⲛϩⲁⲣⲉϩ ⲛⲓⲙ 30 ⲱⲡ ⲙⲡϣⲱⲱⲧ

ϩⲁⲣⲉϩ ⲉⲡⲉⲕ ⲙⲡⲉⲧϩⲓⲧⲟⲩϩⲏⲧ ϩⲛϩⲓⲟ ⲱⲕ ϫⲉ ⲛⲟⲩⲕ

ⲟⲩⲉ ⲅⲁⲣ ⲛⲱⲛϩ ⲛⲉ ⲙⲉⲕⲕⲣⲓⲛⲉⲛⲉ ⲉⲃⲟⲗ ϩⲛⲛⲁⲓ- ⲛⲗⲁⲁⲩ ⲙⲉⲕ

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Venice Marciana 192 fo 100r

ⲓⲅ

ϫⲓⲥⲉ ⲛϩⲏⲧ ⲉϫⲉⲛ ϩⲙⲡⲉⲕⲥⲙⲟⲧⲗⲁⲁⲩ ⲁⲗⲗⲁ ⲉⲣⲉⲡⲉⲕϩⲏⲧ

ϣⲁⲕϥⲓ ϩⲁϩⲱⲃ ⲟ ⲛⲑⲉ ⲛⲟⲩⲕⲱϩⲧ

ⲛⲓⲙ ⲉⲧⲃⲉ ⲧⲁ ⲉϩⲟⲩⲛ ⲉⲡⲛⲟ

ⲅⲁⲡⲏ ⲙⲡⲛⲟⲩ 5 ⲃⲉ-ⲧⲉ- ⲙⲡⲉⲣϣⲱⲡⲉ ⲉⲕ

ϣⲱⲡⲉ ⲛⲭⲣⲏⲥ ⲃⲏⲗ ⲉⲃⲟⲗ ϩⲙⲧⲟⲥ ⲡⲁϣⲏ ⲡⲉⲕϩⲏⲧ ϣⲱ

ⲣⲉ ϫⲉ ⲛⲉⲧⲟ ⲛ ⲡⲉ ⲛⲧⲟϥ ⲉⲕ

ⲭⲣⲏⲥⲧⲟⲥ ⲛⲉⲧ 10 ⲧⲟⲣϩ ϩⲛϩⲱⲃ

ⲛⲁⲟⲩⲱϩ ϩⲓϫⲙ ⲛⲓⲙ-ⲡⲕⲁϩ ⲁⲩⲱ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕϩⲏⲧ

ⲛⲃⲁⲗϩⲏⲧ ⲛⲉⲧ ⲉⲉⲣϫⲟⲉⲓⲥ ⲉⲣⲟⲕⲛⲁϣⲱϫⲡ ϩⲓ ⲁⲗⲗⲁ ⲁⲣⲓϫⲟⲉⲓⲥ

ϫⲱϥ- 15 ⲛⲧⲟϥ ⲉⲡⲉⲕ

ⲁⲩⲱ ϫⲉ ⲧⲁⲅⲁⲡⲏ ϩⲏⲧ-ϣⲁⲥⲉⲣⲭⲣⲏⲥ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛ

ⲧⲟⲥ ⲉϥϫⲱ ⲙ ⲥⲁⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲟⲥ ϫⲉ ⲉⲕϣⲁⲛ ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ 20 ϩⲏⲧ ⲟⲩⲁϩϥ ⲛ

ⲁⲣⲓⲭⲣⲏⲥⲧⲟⲥ ⲥⲱⲕ-ϩⲓⲃⲁⲗϩⲏⲧ ⲧⲁ ⲙⲡⲉⲣⲥⲱⲧⲙ ⲛⲥⲁⲣⲉⲕϩⲉ ⲉⲡⲉⲟⲟⲩ ⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲡⲛⲟⲩⲧⲉ- ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲙⲡⲉⲣϣⲱⲡⲉ ⲛⲑⲉ 25 ϩⲏⲧ ⲛⲧⲟϥ ⲥⲱ

ⲛⲛⲉⲓϣⲟⲛⲧⲉ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲧⲣⲏⲧ ϩⲓϫⲛⲛ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕ

ⲧⲟⲟⲩ ⲉⲧⲉ ⲡⲛⲟⲩ ϩⲏⲧ ⲉⲉⲣⲛⲟⲩⲧⲉ

ⲧⲉ ⲡⲉϣⲱⲡⲉ ⲛⲁⲕ ⲁⲗⲗⲁⲛⲧⲟϥ ⲛⲑⲉ ⲛⲟⲩ 30 ⲙⲁⲣⲉⲡⲉⲕϩⲏⲧ

ⲕⲁϣ ⲉϥⲣⲏⲧ ϩⲓ ⲛⲧⲟϥ ⲥⲱⲧⲙϫⲛⲟⲩⲙⲟⲟⲩ ⲉⲧⲉ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ-ⲡⲛⲟⲩⲛ ⲡⲉ ⲕⲟⲩⲱϣ ⲉⲥⲱⲧⲙ

ϣⲱⲡⲉ ⲉⲕⲙⲟⲧⲛ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ

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Venice Marciana 192 fo 100v

ⲓⲇ ⲓⲁ

ⲡⲁϣⲏⲣⲉ ⲛⲅ ⲉⲡϫⲓⲛϫⲏ-ⲛⲁⲟⲩⲱϣ ⲁⲛ ⲁⲩⲱ ⲟⲛ ϫⲉ ⲁⲛltⲁgt

ⲉⲥⲱⲧⲙ ⲛⲥⲁ ⲁⲛⲟⲙⲓⲁ ϫⲓⲥⲉ

ⲛⲉⲕⲟⲩⲱϣ ⲉⲧⲁⲁⲡⲉ ⲁⲩϩⲛⲅⲥⲱⲧⲙ ⲛⲥⲁ 5 ⲣⲟϣ ⲉϫⲟⲓ ⲛ

ⲡⲛⲟⲩⲧⲉ- ⲑⲉ ⲛⲟⲩⲉⲧⲡⲱ

ⲡⲟⲩⲱϣ ⲙⲡⲛⲟⲩ ⲉⲥϩⲟⲣϣ -ⲧⲉ ⲡⲉ ϩⲁⲣⲉϩ ⲉ ⲧⲉⲛⲛⲁⲩ ⲅⲁⲣ ϫⲉ

ⲛⲉϥⲉⲛⲧⲟⲗⲏ ⲉⲣϣⲁⲛⲡⲣⲱ

ⲉⲕϣⲁⲛϩⲁⲣⲉϩ 10 ⲙⲉ ⲧⲟϭϥ ⲉⲡⲛⲟⲩ

ⲅⲁⲣ ⲉⲛⲉϥⲉⲛⲧⲟ ⲧⲉ ϣⲁϥⲗⲟ ⲉϥ

ⲗⲏ ⲕⲛⲁϣⲱ ϩⲟⲣϣ ⲛⲛⲟⲃⲉⲡⲉ ⲉⲟⲩⲉⲛϭⲟⲙ ϣⲁⲣⲉⲡϣⲁϫⲉ

ⲙⲙⲟⲕ ϩⲛⲛⲉⲕ ⲙⲡⲥⲱⲧⲏⲣ

ϩⲃⲏⲩⲉ ⲧⲏⲣⲟⲩ 15 ϫⲱⲕ ⲉⲃⲟⲗ ⲉ

ⲁⲩⲱ ⲡⲉⲕϩⲱⲃ ϫⲱϥ ϫⲉ ⲉⲧⲉ

ⲛⲁϣⲱⲡⲉ ⲛ ⲧⲛϣⲁⲛϭⲱ ϩⲙ

ⲥⲱⲧⲡ ϫⲉ ⲛⲉϥ ⲡⲁϣⲁϫⲉ ⲧⲉⲉⲛⲧⲟⲗⲏ ⲛⲥⲉ ⲧⲛⲛⲁⲥⲟⲩⲉⲛ ⲧ

ϩⲟⲣϣ ⲁⲛ- 20 ⲙⲉ ⲁⲩⲱ ⲧⲙⲉ

ⲉϥⲱϣ ⲉⲃⲟⲗ ⲟⲛ ⲛⲁⲉⲣⲧⲏⲩⲧⲛ

ϫⲉ ⲁⲙⲏⲓⲧⲛ ϣⲁ ⲛⲣⲙϩⲉ-ⲣⲟⲓeuroⲟⲩⲟⲛ ⲛⲓⲙ ⲉϥϫⲱ ⲙⲙⲟⲥ

ⲉⲧϩⲟⲥⲉ ⲁⲩⲱ ⲉ ϫⲉ ⲡⲛⲟⲩⲧⲉ ⲛⲁ

ⲧⲟⲧⲡ ⲁⲩⲱ 25 ⲉⲣⲧⲏⲩⲧⲛ ⲛⲁⲛⲟⲕ ϯⲛⲁϯ ⲉⲙ ⲣⲙϩⲉ ⲉⲛⲉⲧⲛ

ⲧⲟⲛ ⲛⲏⲧⲛ - ⲛⲟⲃⲉ ⲉⲃⲟⲗⲁⲩⲱ ⲟⲛ ϥⲱϣ ϫⲉ ⲡⲛⲟⲩⲧⲉ

ⲉⲃⲟⲗ ⲟⲩⲃⲉ ϩⲟⲓⲛⲉ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲡ

ⲉⲩϩⲟⲥⲉ ⲉⲡϫⲓⲛ 30 ⲣⲱⲙⲉ-ϫⲏ ⲛⲑⲉ ⲉⲧ ⲉⲃⲟⲗ ϫⲉ ϥⲥⲏϩ ϫⲉ

ⲥⲏϩ ϫⲉ ⲁϩⲣⲟⲟⲩ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲛⲛⲉⲧϩⲟⲥⲉ ⲥⲉϩⲟⲥⲉ ⲛⲉⲧⲟⲩⲧⲃⲃⲟ

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Oxford Bodleian Library MS Copt F 157(P)r

TRANSLATION

[A] Unknown number of lines missing

7 [ ] and do not quarrel about anything10 [Do] not be hard [so that] you do not die before

your [time]54

11 [Do not] be O [my] son [ ]

Unknown number of lines missing21 [ ] [run immediately from] all [these things] [Do not] be

[ ] O my [son] but be [meek] for the [meek will] inheritthe earth55

Unknown number of lines missing23 [ ] and [the] Devil [will not have] power [over you] Be

[calm] and humble with all people

[A] BnF Copte 1321 fo 87r + BnF Copte 1332 frag 42Cv

c20 lines missing c20 lines missing[ ] [ ] [ⲁⲩⲱ ⲛϩⲟⲙⲟⲟⲩ][ⲕ]ⲁ ⲣⲡⲟⲥ ϥ [ⲛⲁⲧ] ⲥⲓⲟⲛ [ ⲧⲉⲛⲟⲩ]ⲃⲃⲟϥ- ⲁⲩⲱ [ⲛⲟⲩⲟⲉⲓϣ]ⲁ [ⲅ]ⲱⲛⲓⲍⲉ ϭ [ⲉ] ⲡⲁ ⲛⲓⲙ[ ϣⲁⲉⲛⲉϩ]ϣⲏⲣⲉ ⲧⲁⲣⲉⲕ ⲛⲉⲛ[ⲉϩ ϩⲁ]ϭⲱ ϩⲛⲛⲁⲡⲧⲃ ⲙⲏ [ⲛ-]ⲃⲟ ⲧⲏⲣⲟⲩ ⲉⲓⲧⲉ ϩⲛⲛⲉⲕⲃⲁⲗⲉⲓⲧⲉ ϩⲙⲡⲉⲕ

ϩⲏⲧ ⲧⲁⲣⲉⲕⲉⲓ[ⲉⲧ]ⲉ ⲕⲁⲣⲭⲏⲛⲑⲉ ⲛⲛⲉⲓⲕⲟⲩⲓ

ⲛϣⲏⲣⲉ ⲛⲧⲁmargin

54 Eccles 71755 Matt 55

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24 Look at [your] teacher how [he] walked [in] humbleness[setting] for us [a model] so that [ ]56

[B] Unknown number of lines missing28 [Look at] Isaiah [crying] out and [saying] lsquo[Our] entire

righteousness is like [a] menstrual ragrsquo57 [before] you29 [And our] Lord [instructed] those [who followed] him lsquoIf

you [do] every[thing] that [has been] ordered [to you] [ ]58

Unknown number of lines missing29a Look at the tax collector my [son] whom God praised for

his humbleness31 Walk in poverty my [son] for [the] poverty [humbles] the

person59 Do not [ ] [ ] according to the [commandment] of[Christ] so that you [devote yourself to] God [and] God [ ] you

32 Devote yourself to [God] [ ] his sweetness and you will[know his] wish

One leaf missing[C] 38 [Sitting] in your cell be like a master-pilot who steers

his ship60 observing the wind from which side it comes to youwhether comes the good wind or comes the bad wind Be strongin the battle and cry out lsquoArise north wind and come southwind and blow in my garden so that my spices give scentrsquo61

39 Sitting in your cell my son do not be like a judge40 Do not weary of praying and you will be heard41 While you are in a labour look for rest42 My son give yourself to God with all your strength so that

he fights for you62 protects you gives you power and fights withthose who fight against you For you shall not be able to do any-thing apart from God but if the person supplicates God thenGod gives him power watches him fills him with wisdom andunderstanding and leads him with his counsel63

[B] BnF Copte 1321 fo 87v + BnF Copte 1332 frag 42Cr

[C] Venice Marciana 192 fo 99r (p 1)

56 1 Pet 22157 Isa 64558 Luke 171059 Prov 10460 Cf 4 Macc 7161 S of S 41662 Cf Exod 141463 Cf Ps 7224

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43 Sitting in your cell do not be wandering forth Pay atten-tion [D] how you sit Do not become like a beast that hastens afterthe person but rather be the person who drives the beast Sittingin your cell have a guard to you Do not have the body in the cellwhile your heart is in Egypt but make your body a temple ofGod64 and strengthen your thoughts so that you obtain for your-self the stable thought

43a Sitting in your cell do not let your mind exalt with you orexalt yourself by the deliberation of your mind65 or praise your-self alone for God detests those who praise themselves alone66

but he looks upon the prayer of those who are humble67 Sittingin your cell do not have any fetters It is sufficient (to do) foreach day its works68 so that you remain calm Guard yourself notto commit sin Sitting in your cell persist in your prayers fastsand the fight of your heart so that you abide in the things that be-long to the purity of the heart for without peace and holiness [E]no one will see God69

44 Sitting in your cell if a brother brings reports against youdo not let your heart be concerned with them so that you remaincalm and your heart remains quiet for many are the thoughts ofthe cell

45 Sitting in the cell keep recitation in your mouth If youstop put a guard to you or else you are led astray so that you re-main in the pure things and the Holy Spirit befriends you Sittingin your cell seek after the blameless thought and the thought ofGod makes him a member of your household so that he over-comes all the thoughts that fight against you For the thought ofGod which is the reason is the king of the passions70

46 Sitting in your cell fight against yourself so that you obtainthe grace of the cell for the cell has grace

[D] Venice Marciana 192 fo 99v (p 2)[E] Naples National Library IB9 fo 52r (p 3)

64 Cf 1 Cor 31665 Sir 6266 1 Clement 30667 Ps 1011868 Cf Matt 63469 Cf Heb 121470 Cf 4 Macc 17 13 182 The idea that reason rules over passions is

based on 4 Macc 11 ff

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47 Sitting in your cell do not teach yourself to pine for a persondo not let a person wait for you and also do not wait for a person sothat you remain calm but because of the commandment of Godsupport those who come to you If a brother [F] spends a Sundaywith you support him because of the commandment of God If abrother comes to the monastery71 while you are in it support himuntil he finds a cell because of the commandment of God And doaccording to your capacity that which depends on you for you alsoif you go to a monastery you want to be helped For this is the com-mandment of God and these are the works of the cell my son

48 If you come out from the cell be careful72 so that you donot bring out the laden ship and empty it and you do not walk bythe sight of your eyes and the hearing of your ears Stay safe myson and let all the things that you see be profitable to you so thatyou return calm to your cell

49 Sitting in your cell my son have constantly the thought ofGod in your heart and his fear shall encircle you

50 For the fear of God drives out from the soul all sin corrup-tion and transgression

51 The one who has obtained the fear of God has obtained allgrace The one who has the fear of God has [G] treasuries filledwith all good things For the fear of God delivers the person fromsin and it is in the fear of God that everyone turns away from evil

52 Sitting in your cell keep the judgement before you and per-form the things of life Gird yourself about your loins with theteaching73 and you shall trample upon your bruised enemies

53 Do not be undisciplined my son but fear God and keep hiscommandments74

54 My son do not be the slave of your cowardice75 for humanglory Guard yourself against vainglory or else God shall scatteryour bones76

[F] Naples National Library IB9 fo 52v (p 4)[G] Naples National Library IB9 fo 53r (p 5)

71 Literally lsquomountainrsquo a word which designates a monastery or a monas-tic settlement

72 Literally lsquohold your heartrsquo73 Cf Eph 61474 Eccles 121375 Literally lsquoof his cowardicefearrsquo The Qasr el-Wizz fragment has lsquoof his

desire and his fearrsquo The Sahidic text is perhaps corrupted at this point theGreek reads μὴ γίνου δοῦλος τοῦ θελήματος σου ἕνεκα δόξης ἀνθρωπίνης

76 Cf Ps 526 Ezek 65

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55 Do your entire work for God77 for God is not unjust to re-ward you according to your work78

56 Cleanse your heart my son so that God listens to youimmediately

56a Present yourself approved to God79

57 Do not restrain yourself and strive day after day and do notbe negligent so that your time does not cease from you and youcurse the day you were born

58 I bid you my son [H] do not walk with a person fromwhom you will not profit so that you do not fall upon your faceDo not walk with an angry person80 Do not befriend a slandererDo not walk with a drunkard Do not befriend an irascible personDo not walk with a garrulous person so that you become meekfor the meek will inherit the earth81 Do not befriend a hasty per-son Do not walk with a person who is friend with a woman or achild nor be friends with a woman Do not walk with someoneyounger than you so that you are not confused and do notgo backwards

59 If you make a friend let him be a believer a personwhose work surpasses yours a God-loving person a personwho does not look at the things of this world for it is thethings of this world that separate the person from God Do notbe friends with a person on account of the things of this worldfor it is the things of this world that separate the personfrom God

60 Rather be friends with a God-loving pauper a humble pau-per a hospitable pauper a pauper girded with the fear of God apauper who carries the cross a pauper who gives heed to God andhas a guard on his mouth82

61 My son befriend [I] everyone who fears God and keeps hiscommandments83

[H] Naples National Library IB9 fo 53v (p 6)[I] Naples National Library IB9 fo 54r (p 7)

77 Cf Col 32378 Following the Qasr el-Wizz fragment codex MONBON has lsquoyour heartrsquo

Cf Heb 61079 2 Tim 21580 Cf Prov 222481 Matt 5582 Cf Ps 140383 Cf Eccles 1213

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62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

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67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

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67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

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70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

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73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

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Page 34: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

Naples National Library IB9 fo 56v

ⲓⲃ

ⲛϥⲧⲱϩ ⲙ ⲉⲓⲧⲁ ⲉⲕϩⲙⲟⲟⲥ

ⲡⲉⲧⲥⲁϣⲉ ⲙⲛ ϩⲛⲧⲙⲏⲧⲉ ⲛ

ⲡⲉⲧϩⲟⲗϭ - ϩⲛⲣⲱⲙⲉ ϥⲓⲧⲱⲃϩ ϭⲉ ⲙⲡ ⲡⲉⲕⲣⲟⲟⲩϣ

ⲛⲟⲩⲧⲉ ⲡⲁϣⲏ 5 ⲙⲁⲩⲁⲁⲕ ⲉⲕⲣⲉ ϫⲛⲛⲉⲕⲉⲓ ϣⲁⲛⲛⲁⲩ ⲉϩⲱⲃ

ⲉⲛⲉϥϩⲁϭⲉ- ⲛⲓⲙ ⲙⲟϣⲧⲕⲉⲩⲉⲣϩⲁⲗ ⲅⲁⲣ ⲙⲡ ϫⲉ ⲉⲛⲉⲁⲕⲉⲛ

ⲣⲉϥϣⲙϣⲉ ⲡϫⲏ ⲉⲃⲟⲗ ϩⲙ

ⲛⲟⲩⲧⲉ ϩⲛϩⲉⲛ 10 ⲡⲉⲕⲃⲁⲗ-ϩⲃⲏⲩⲉ ⲙ ⲙⲛⲧ ⲁⲩⲱ ⲙⲡⲣϫⲓ ⲗⲁ

ⲛⲟⲩⲧⲉ- ⲁⲩ ⲛϣⲁϫⲉ ⲛⲧⲉ

ⲛⲑⲉ ⲛⲁⲇⲁⲙ ⲗⲁⲁⲩ ⲉϩⲟⲩⲛ ⲉ

ⲛⲧⲁⲩⲉⲣ ⲣⲱⲙⲉ ⲉⲙϩⲁⲗ ⲙⲙⲟϥ ϩⲛ 15 ⲡⲉⲛⲉⲕⲃⲁⲗ ⲛⲁⲩ

ⲟⲩⲥⲙⲏ ⲙ ⲙⲛⲧ ⲉⲣⲟϥ ⲛⲧⲉⲛⲉⲕⲛⲟⲩⲧⲉ ⲁϥ ⲙⲁⲁϫⲉ ⲥⲟⲧⲙⲟⲩⲧⲉϩ ⲡⲉⲧϩⲟⲗϭ ⲛⲅϥⲓ ⲙⲡⲉϥⲛⲟ

ⲙⲛⲡⲉⲧⲥⲁϣⲉ- ⲃⲉ ⲛⲅⲧⲁⲗⲟϥ ⲉ

ⲣⲟⲉⲓⲥ ϭⲉ ϩⲱⲱⲕ 20 ϫⲱⲕ-ⲉⲧⲉⲙϯϩⲓⲛⲏⲃ ⲉⲧⲃⲉ ⲡϣⲁϫⲉ

ⲛⲛⲉⲕⲃⲁⲗ ⲣⲉⲕ ⲉⲧⲥⲏϩ ϫⲉ ⲉⲧⲉ

ⲣⲓⲕⲉ ⲛⲛⲉⲕⲃⲟⲩ ⲧⲛⲟ ⲛϩⲏⲏⲃⲉ

ϩⲉ ϫⲉ ⲉⲕⲉⲉⲣ ⲉϫⲛⲛⲉⲛⲟⲃⲉ ⲛ

ⲃⲟⲗ ⲛⲑⲉ ⲛⲟⲩ 25 ⲛⲉⲧϩⲓⲧⲟⲩⲱ

ϭⲁϩⲥⲉ ⲉⲃⲟⲗ ϩⲛⲟⲩ ⲧⲉⲛ ⲉⲧⲉⲧⲛϩⲁϭⲉ ⲁⲩⲱ ⲛ ⲱⲡ ⲙⲡⲉⲩϣⲱ

ⲑⲉ ⲛⲟⲩϩⲁⲗⲏⲧ ⲱⲧ ϫⲉ ⲛⲟⲩⲧⲛⲉⲃⲟⲗ ϩⲛⲟⲩⲡⲁϣ- ⲛⲉ ⲉⲕϣⲁⲛ

ϩⲉⲛϩⲁⲣⲉϩ ⲛⲓⲙ 30 ⲱⲡ ⲙⲡϣⲱⲱⲧ

ϩⲁⲣⲉϩ ⲉⲡⲉⲕ ⲙⲡⲉⲧϩⲓⲧⲟⲩϩⲏⲧ ϩⲛϩⲓⲟ ⲱⲕ ϫⲉ ⲛⲟⲩⲕ

ⲟⲩⲉ ⲅⲁⲣ ⲛⲱⲛϩ ⲛⲉ ⲙⲉⲕⲕⲣⲓⲛⲉⲛⲉ ⲉⲃⲟⲗ ϩⲛⲛⲁⲓ- ⲛⲗⲁⲁⲩ ⲙⲉⲕ

661THE SERMO ASCETICUS

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Venice Marciana 192 fo 100r

ⲓⲅ

ϫⲓⲥⲉ ⲛϩⲏⲧ ⲉϫⲉⲛ ϩⲙⲡⲉⲕⲥⲙⲟⲧⲗⲁⲁⲩ ⲁⲗⲗⲁ ⲉⲣⲉⲡⲉⲕϩⲏⲧ

ϣⲁⲕϥⲓ ϩⲁϩⲱⲃ ⲟ ⲛⲑⲉ ⲛⲟⲩⲕⲱϩⲧ

ⲛⲓⲙ ⲉⲧⲃⲉ ⲧⲁ ⲉϩⲟⲩⲛ ⲉⲡⲛⲟ

ⲅⲁⲡⲏ ⲙⲡⲛⲟⲩ 5 ⲃⲉ-ⲧⲉ- ⲙⲡⲉⲣϣⲱⲡⲉ ⲉⲕ

ϣⲱⲡⲉ ⲛⲭⲣⲏⲥ ⲃⲏⲗ ⲉⲃⲟⲗ ϩⲙⲧⲟⲥ ⲡⲁϣⲏ ⲡⲉⲕϩⲏⲧ ϣⲱ

ⲣⲉ ϫⲉ ⲛⲉⲧⲟ ⲛ ⲡⲉ ⲛⲧⲟϥ ⲉⲕ

ⲭⲣⲏⲥⲧⲟⲥ ⲛⲉⲧ 10 ⲧⲟⲣϩ ϩⲛϩⲱⲃ

ⲛⲁⲟⲩⲱϩ ϩⲓϫⲙ ⲛⲓⲙ-ⲡⲕⲁϩ ⲁⲩⲱ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕϩⲏⲧ

ⲛⲃⲁⲗϩⲏⲧ ⲛⲉⲧ ⲉⲉⲣϫⲟⲉⲓⲥ ⲉⲣⲟⲕⲛⲁϣⲱϫⲡ ϩⲓ ⲁⲗⲗⲁ ⲁⲣⲓϫⲟⲉⲓⲥ

ϫⲱϥ- 15 ⲛⲧⲟϥ ⲉⲡⲉⲕ

ⲁⲩⲱ ϫⲉ ⲧⲁⲅⲁⲡⲏ ϩⲏⲧ-ϣⲁⲥⲉⲣⲭⲣⲏⲥ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛ

ⲧⲟⲥ ⲉϥϫⲱ ⲙ ⲥⲁⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲟⲥ ϫⲉ ⲉⲕϣⲁⲛ ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ 20 ϩⲏⲧ ⲟⲩⲁϩϥ ⲛ

ⲁⲣⲓⲭⲣⲏⲥⲧⲟⲥ ⲥⲱⲕ-ϩⲓⲃⲁⲗϩⲏⲧ ⲧⲁ ⲙⲡⲉⲣⲥⲱⲧⲙ ⲛⲥⲁⲣⲉⲕϩⲉ ⲉⲡⲉⲟⲟⲩ ⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲡⲛⲟⲩⲧⲉ- ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲙⲡⲉⲣϣⲱⲡⲉ ⲛⲑⲉ 25 ϩⲏⲧ ⲛⲧⲟϥ ⲥⲱ

ⲛⲛⲉⲓϣⲟⲛⲧⲉ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲧⲣⲏⲧ ϩⲓϫⲛⲛ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕ

ⲧⲟⲟⲩ ⲉⲧⲉ ⲡⲛⲟⲩ ϩⲏⲧ ⲉⲉⲣⲛⲟⲩⲧⲉ

ⲧⲉ ⲡⲉϣⲱⲡⲉ ⲛⲁⲕ ⲁⲗⲗⲁⲛⲧⲟϥ ⲛⲑⲉ ⲛⲟⲩ 30 ⲙⲁⲣⲉⲡⲉⲕϩⲏⲧ

ⲕⲁϣ ⲉϥⲣⲏⲧ ϩⲓ ⲛⲧⲟϥ ⲥⲱⲧⲙϫⲛⲟⲩⲙⲟⲟⲩ ⲉⲧⲉ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ-ⲡⲛⲟⲩⲛ ⲡⲉ ⲕⲟⲩⲱϣ ⲉⲥⲱⲧⲙ

ϣⲱⲡⲉ ⲉⲕⲙⲟⲧⲛ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ

ALIN SUCIU662

Dow

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ctober 2018

Venice Marciana 192 fo 100v

ⲓⲇ ⲓⲁ

ⲡⲁϣⲏⲣⲉ ⲛⲅ ⲉⲡϫⲓⲛϫⲏ-ⲛⲁⲟⲩⲱϣ ⲁⲛ ⲁⲩⲱ ⲟⲛ ϫⲉ ⲁⲛltⲁgt

ⲉⲥⲱⲧⲙ ⲛⲥⲁ ⲁⲛⲟⲙⲓⲁ ϫⲓⲥⲉ

ⲛⲉⲕⲟⲩⲱϣ ⲉⲧⲁⲁⲡⲉ ⲁⲩϩⲛⲅⲥⲱⲧⲙ ⲛⲥⲁ 5 ⲣⲟϣ ⲉϫⲟⲓ ⲛ

ⲡⲛⲟⲩⲧⲉ- ⲑⲉ ⲛⲟⲩⲉⲧⲡⲱ

ⲡⲟⲩⲱϣ ⲙⲡⲛⲟⲩ ⲉⲥϩⲟⲣϣ -ⲧⲉ ⲡⲉ ϩⲁⲣⲉϩ ⲉ ⲧⲉⲛⲛⲁⲩ ⲅⲁⲣ ϫⲉ

ⲛⲉϥⲉⲛⲧⲟⲗⲏ ⲉⲣϣⲁⲛⲡⲣⲱ

ⲉⲕϣⲁⲛϩⲁⲣⲉϩ 10 ⲙⲉ ⲧⲟϭϥ ⲉⲡⲛⲟⲩ

ⲅⲁⲣ ⲉⲛⲉϥⲉⲛⲧⲟ ⲧⲉ ϣⲁϥⲗⲟ ⲉϥ

ⲗⲏ ⲕⲛⲁϣⲱ ϩⲟⲣϣ ⲛⲛⲟⲃⲉⲡⲉ ⲉⲟⲩⲉⲛϭⲟⲙ ϣⲁⲣⲉⲡϣⲁϫⲉ

ⲙⲙⲟⲕ ϩⲛⲛⲉⲕ ⲙⲡⲥⲱⲧⲏⲣ

ϩⲃⲏⲩⲉ ⲧⲏⲣⲟⲩ 15 ϫⲱⲕ ⲉⲃⲟⲗ ⲉ

ⲁⲩⲱ ⲡⲉⲕϩⲱⲃ ϫⲱϥ ϫⲉ ⲉⲧⲉ

ⲛⲁϣⲱⲡⲉ ⲛ ⲧⲛϣⲁⲛϭⲱ ϩⲙ

ⲥⲱⲧⲡ ϫⲉ ⲛⲉϥ ⲡⲁϣⲁϫⲉ ⲧⲉⲉⲛⲧⲟⲗⲏ ⲛⲥⲉ ⲧⲛⲛⲁⲥⲟⲩⲉⲛ ⲧ

ϩⲟⲣϣ ⲁⲛ- 20 ⲙⲉ ⲁⲩⲱ ⲧⲙⲉ

ⲉϥⲱϣ ⲉⲃⲟⲗ ⲟⲛ ⲛⲁⲉⲣⲧⲏⲩⲧⲛ

ϫⲉ ⲁⲙⲏⲓⲧⲛ ϣⲁ ⲛⲣⲙϩⲉ-ⲣⲟⲓeuroⲟⲩⲟⲛ ⲛⲓⲙ ⲉϥϫⲱ ⲙⲙⲟⲥ

ⲉⲧϩⲟⲥⲉ ⲁⲩⲱ ⲉ ϫⲉ ⲡⲛⲟⲩⲧⲉ ⲛⲁ

ⲧⲟⲧⲡ ⲁⲩⲱ 25 ⲉⲣⲧⲏⲩⲧⲛ ⲛⲁⲛⲟⲕ ϯⲛⲁϯ ⲉⲙ ⲣⲙϩⲉ ⲉⲛⲉⲧⲛ

ⲧⲟⲛ ⲛⲏⲧⲛ - ⲛⲟⲃⲉ ⲉⲃⲟⲗⲁⲩⲱ ⲟⲛ ϥⲱϣ ϫⲉ ⲡⲛⲟⲩⲧⲉ

ⲉⲃⲟⲗ ⲟⲩⲃⲉ ϩⲟⲓⲛⲉ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲡ

ⲉⲩϩⲟⲥⲉ ⲉⲡϫⲓⲛ 30 ⲣⲱⲙⲉ-ϫⲏ ⲛⲑⲉ ⲉⲧ ⲉⲃⲟⲗ ϫⲉ ϥⲥⲏϩ ϫⲉ

ⲥⲏϩ ϫⲉ ⲁϩⲣⲟⲟⲩ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲛⲛⲉⲧϩⲟⲥⲉ ⲥⲉϩⲟⲥⲉ ⲛⲉⲧⲟⲩⲧⲃⲃⲟ

663THE SERMO ASCETICUS

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Oxford Bodleian Library MS Copt F 157(P)r

TRANSLATION

[A] Unknown number of lines missing

7 [ ] and do not quarrel about anything10 [Do] not be hard [so that] you do not die before

your [time]54

11 [Do not] be O [my] son [ ]

Unknown number of lines missing21 [ ] [run immediately from] all [these things] [Do not] be

[ ] O my [son] but be [meek] for the [meek will] inheritthe earth55

Unknown number of lines missing23 [ ] and [the] Devil [will not have] power [over you] Be

[calm] and humble with all people

[A] BnF Copte 1321 fo 87r + BnF Copte 1332 frag 42Cv

c20 lines missing c20 lines missing[ ] [ ] [ⲁⲩⲱ ⲛϩⲟⲙⲟⲟⲩ][ⲕ]ⲁ ⲣⲡⲟⲥ ϥ [ⲛⲁⲧ] ⲥⲓⲟⲛ [ ⲧⲉⲛⲟⲩ]ⲃⲃⲟϥ- ⲁⲩⲱ [ⲛⲟⲩⲟⲉⲓϣ]ⲁ [ⲅ]ⲱⲛⲓⲍⲉ ϭ [ⲉ] ⲡⲁ ⲛⲓⲙ[ ϣⲁⲉⲛⲉϩ]ϣⲏⲣⲉ ⲧⲁⲣⲉⲕ ⲛⲉⲛ[ⲉϩ ϩⲁ]ϭⲱ ϩⲛⲛⲁⲡⲧⲃ ⲙⲏ [ⲛ-]ⲃⲟ ⲧⲏⲣⲟⲩ ⲉⲓⲧⲉ ϩⲛⲛⲉⲕⲃⲁⲗⲉⲓⲧⲉ ϩⲙⲡⲉⲕ

ϩⲏⲧ ⲧⲁⲣⲉⲕⲉⲓ[ⲉⲧ]ⲉ ⲕⲁⲣⲭⲏⲛⲑⲉ ⲛⲛⲉⲓⲕⲟⲩⲓ

ⲛϣⲏⲣⲉ ⲛⲧⲁmargin

54 Eccles 71755 Matt 55

ALIN SUCIU664

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24 Look at [your] teacher how [he] walked [in] humbleness[setting] for us [a model] so that [ ]56

[B] Unknown number of lines missing28 [Look at] Isaiah [crying] out and [saying] lsquo[Our] entire

righteousness is like [a] menstrual ragrsquo57 [before] you29 [And our] Lord [instructed] those [who followed] him lsquoIf

you [do] every[thing] that [has been] ordered [to you] [ ]58

Unknown number of lines missing29a Look at the tax collector my [son] whom God praised for

his humbleness31 Walk in poverty my [son] for [the] poverty [humbles] the

person59 Do not [ ] [ ] according to the [commandment] of[Christ] so that you [devote yourself to] God [and] God [ ] you

32 Devote yourself to [God] [ ] his sweetness and you will[know his] wish

One leaf missing[C] 38 [Sitting] in your cell be like a master-pilot who steers

his ship60 observing the wind from which side it comes to youwhether comes the good wind or comes the bad wind Be strongin the battle and cry out lsquoArise north wind and come southwind and blow in my garden so that my spices give scentrsquo61

39 Sitting in your cell my son do not be like a judge40 Do not weary of praying and you will be heard41 While you are in a labour look for rest42 My son give yourself to God with all your strength so that

he fights for you62 protects you gives you power and fights withthose who fight against you For you shall not be able to do any-thing apart from God but if the person supplicates God thenGod gives him power watches him fills him with wisdom andunderstanding and leads him with his counsel63

[B] BnF Copte 1321 fo 87v + BnF Copte 1332 frag 42Cr

[C] Venice Marciana 192 fo 99r (p 1)

56 1 Pet 22157 Isa 64558 Luke 171059 Prov 10460 Cf 4 Macc 7161 S of S 41662 Cf Exod 141463 Cf Ps 7224

665THE SERMO ASCETICUS

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43 Sitting in your cell do not be wandering forth Pay atten-tion [D] how you sit Do not become like a beast that hastens afterthe person but rather be the person who drives the beast Sittingin your cell have a guard to you Do not have the body in the cellwhile your heart is in Egypt but make your body a temple ofGod64 and strengthen your thoughts so that you obtain for your-self the stable thought

43a Sitting in your cell do not let your mind exalt with you orexalt yourself by the deliberation of your mind65 or praise your-self alone for God detests those who praise themselves alone66

but he looks upon the prayer of those who are humble67 Sittingin your cell do not have any fetters It is sufficient (to do) foreach day its works68 so that you remain calm Guard yourself notto commit sin Sitting in your cell persist in your prayers fastsand the fight of your heart so that you abide in the things that be-long to the purity of the heart for without peace and holiness [E]no one will see God69

44 Sitting in your cell if a brother brings reports against youdo not let your heart be concerned with them so that you remaincalm and your heart remains quiet for many are the thoughts ofthe cell

45 Sitting in the cell keep recitation in your mouth If youstop put a guard to you or else you are led astray so that you re-main in the pure things and the Holy Spirit befriends you Sittingin your cell seek after the blameless thought and the thought ofGod makes him a member of your household so that he over-comes all the thoughts that fight against you For the thought ofGod which is the reason is the king of the passions70

46 Sitting in your cell fight against yourself so that you obtainthe grace of the cell for the cell has grace

[D] Venice Marciana 192 fo 99v (p 2)[E] Naples National Library IB9 fo 52r (p 3)

64 Cf 1 Cor 31665 Sir 6266 1 Clement 30667 Ps 1011868 Cf Matt 63469 Cf Heb 121470 Cf 4 Macc 17 13 182 The idea that reason rules over passions is

based on 4 Macc 11 ff

ALIN SUCIU666

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47 Sitting in your cell do not teach yourself to pine for a persondo not let a person wait for you and also do not wait for a person sothat you remain calm but because of the commandment of Godsupport those who come to you If a brother [F] spends a Sundaywith you support him because of the commandment of God If abrother comes to the monastery71 while you are in it support himuntil he finds a cell because of the commandment of God And doaccording to your capacity that which depends on you for you alsoif you go to a monastery you want to be helped For this is the com-mandment of God and these are the works of the cell my son

48 If you come out from the cell be careful72 so that you donot bring out the laden ship and empty it and you do not walk bythe sight of your eyes and the hearing of your ears Stay safe myson and let all the things that you see be profitable to you so thatyou return calm to your cell

49 Sitting in your cell my son have constantly the thought ofGod in your heart and his fear shall encircle you

50 For the fear of God drives out from the soul all sin corrup-tion and transgression

51 The one who has obtained the fear of God has obtained allgrace The one who has the fear of God has [G] treasuries filledwith all good things For the fear of God delivers the person fromsin and it is in the fear of God that everyone turns away from evil

52 Sitting in your cell keep the judgement before you and per-form the things of life Gird yourself about your loins with theteaching73 and you shall trample upon your bruised enemies

53 Do not be undisciplined my son but fear God and keep hiscommandments74

54 My son do not be the slave of your cowardice75 for humanglory Guard yourself against vainglory or else God shall scatteryour bones76

[F] Naples National Library IB9 fo 52v (p 4)[G] Naples National Library IB9 fo 53r (p 5)

71 Literally lsquomountainrsquo a word which designates a monastery or a monas-tic settlement

72 Literally lsquohold your heartrsquo73 Cf Eph 61474 Eccles 121375 Literally lsquoof his cowardicefearrsquo The Qasr el-Wizz fragment has lsquoof his

desire and his fearrsquo The Sahidic text is perhaps corrupted at this point theGreek reads μὴ γίνου δοῦλος τοῦ θελήματος σου ἕνεκα δόξης ἀνθρωπίνης

76 Cf Ps 526 Ezek 65

667THE SERMO ASCETICUS

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55 Do your entire work for God77 for God is not unjust to re-ward you according to your work78

56 Cleanse your heart my son so that God listens to youimmediately

56a Present yourself approved to God79

57 Do not restrain yourself and strive day after day and do notbe negligent so that your time does not cease from you and youcurse the day you were born

58 I bid you my son [H] do not walk with a person fromwhom you will not profit so that you do not fall upon your faceDo not walk with an angry person80 Do not befriend a slandererDo not walk with a drunkard Do not befriend an irascible personDo not walk with a garrulous person so that you become meekfor the meek will inherit the earth81 Do not befriend a hasty per-son Do not walk with a person who is friend with a woman or achild nor be friends with a woman Do not walk with someoneyounger than you so that you are not confused and do notgo backwards

59 If you make a friend let him be a believer a personwhose work surpasses yours a God-loving person a personwho does not look at the things of this world for it is thethings of this world that separate the person from God Do notbe friends with a person on account of the things of this worldfor it is the things of this world that separate the personfrom God

60 Rather be friends with a God-loving pauper a humble pau-per a hospitable pauper a pauper girded with the fear of God apauper who carries the cross a pauper who gives heed to God andhas a guard on his mouth82

61 My son befriend [I] everyone who fears God and keeps hiscommandments83

[H] Naples National Library IB9 fo 53v (p 6)[I] Naples National Library IB9 fo 54r (p 7)

77 Cf Col 32378 Following the Qasr el-Wizz fragment codex MONBON has lsquoyour heartrsquo

Cf Heb 61079 2 Tim 21580 Cf Prov 222481 Matt 5582 Cf Ps 140383 Cf Eccles 1213

ALIN SUCIU668

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62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

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67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

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67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

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70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

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73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

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Page 35: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

Venice Marciana 192 fo 100r

ⲓⲅ

ϫⲓⲥⲉ ⲛϩⲏⲧ ⲉϫⲉⲛ ϩⲙⲡⲉⲕⲥⲙⲟⲧⲗⲁⲁⲩ ⲁⲗⲗⲁ ⲉⲣⲉⲡⲉⲕϩⲏⲧ

ϣⲁⲕϥⲓ ϩⲁϩⲱⲃ ⲟ ⲛⲑⲉ ⲛⲟⲩⲕⲱϩⲧ

ⲛⲓⲙ ⲉⲧⲃⲉ ⲧⲁ ⲉϩⲟⲩⲛ ⲉⲡⲛⲟ

ⲅⲁⲡⲏ ⲙⲡⲛⲟⲩ 5 ⲃⲉ-ⲧⲉ- ⲙⲡⲉⲣϣⲱⲡⲉ ⲉⲕ

ϣⲱⲡⲉ ⲛⲭⲣⲏⲥ ⲃⲏⲗ ⲉⲃⲟⲗ ϩⲙⲧⲟⲥ ⲡⲁϣⲏ ⲡⲉⲕϩⲏⲧ ϣⲱ

ⲣⲉ ϫⲉ ⲛⲉⲧⲟ ⲛ ⲡⲉ ⲛⲧⲟϥ ⲉⲕ

ⲭⲣⲏⲥⲧⲟⲥ ⲛⲉⲧ 10 ⲧⲟⲣϩ ϩⲛϩⲱⲃ

ⲛⲁⲟⲩⲱϩ ϩⲓϫⲙ ⲛⲓⲙ-ⲡⲕⲁϩ ⲁⲩⲱ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕϩⲏⲧ

ⲛⲃⲁⲗϩⲏⲧ ⲛⲉⲧ ⲉⲉⲣϫⲟⲉⲓⲥ ⲉⲣⲟⲕⲛⲁϣⲱϫⲡ ϩⲓ ⲁⲗⲗⲁ ⲁⲣⲓϫⲟⲉⲓⲥ

ϫⲱϥ- 15 ⲛⲧⲟϥ ⲉⲡⲉⲕ

ⲁⲩⲱ ϫⲉ ⲧⲁⲅⲁⲡⲏ ϩⲏⲧ-ϣⲁⲥⲉⲣⲭⲣⲏⲥ ⲙⲡⲉⲣⲟⲩⲁϩⲕ ⲛ

ⲧⲟⲥ ⲉϥϫⲱ ⲙ ⲥⲁⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲟⲥ ϫⲉ ⲉⲕϣⲁⲛ ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲛⲁⲩ ⲉϩⲱⲃ ⲛⲓⲙ 20 ϩⲏⲧ ⲟⲩⲁϩϥ ⲛ

ⲁⲣⲓⲭⲣⲏⲥⲧⲟⲥ ⲥⲱⲕ-ϩⲓⲃⲁⲗϩⲏⲧ ⲧⲁ ⲙⲡⲉⲣⲥⲱⲧⲙ ⲛⲥⲁⲣⲉⲕϩⲉ ⲉⲡⲉⲟⲟⲩ ⲡⲉⲕϩⲏⲧ ⲁⲗⲙⲡⲛⲟⲩⲧⲉ- ⲗⲁ ⲙⲁⲣⲉⲡⲉⲕ

ⲙⲡⲉⲣϣⲱⲡⲉ ⲛⲑⲉ 25 ϩⲏⲧ ⲛⲧⲟϥ ⲥⲱ

ⲛⲛⲉⲓϣⲟⲛⲧⲉ ⲧⲙ ⲛⲥⲱⲕ-ⲉⲧⲣⲏⲧ ϩⲓϫⲛⲛ ⲙⲡⲉⲣⲕⲁ ⲡⲉⲕ

ⲧⲟⲟⲩ ⲉⲧⲉ ⲡⲛⲟⲩ ϩⲏⲧ ⲉⲉⲣⲛⲟⲩⲧⲉ

ⲧⲉ ⲡⲉϣⲱⲡⲉ ⲛⲁⲕ ⲁⲗⲗⲁⲛⲧⲟϥ ⲛⲑⲉ ⲛⲟⲩ 30 ⲙⲁⲣⲉⲡⲉⲕϩⲏⲧ

ⲕⲁϣ ⲉϥⲣⲏⲧ ϩⲓ ⲛⲧⲟϥ ⲥⲱⲧⲙϫⲛⲟⲩⲙⲟⲟⲩ ⲉⲧⲉ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ-ⲡⲛⲟⲩⲛ ⲡⲉ ⲕⲟⲩⲱϣ ⲉⲥⲱⲧⲙ

ϣⲱⲡⲉ ⲉⲕⲙⲟⲧⲛ ⲛⲥⲁⲡⲛⲟⲩⲧⲉ

ALIN SUCIU662

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Venice Marciana 192 fo 100v

ⲓⲇ ⲓⲁ

ⲡⲁϣⲏⲣⲉ ⲛⲅ ⲉⲡϫⲓⲛϫⲏ-ⲛⲁⲟⲩⲱϣ ⲁⲛ ⲁⲩⲱ ⲟⲛ ϫⲉ ⲁⲛltⲁgt

ⲉⲥⲱⲧⲙ ⲛⲥⲁ ⲁⲛⲟⲙⲓⲁ ϫⲓⲥⲉ

ⲛⲉⲕⲟⲩⲱϣ ⲉⲧⲁⲁⲡⲉ ⲁⲩϩⲛⲅⲥⲱⲧⲙ ⲛⲥⲁ 5 ⲣⲟϣ ⲉϫⲟⲓ ⲛ

ⲡⲛⲟⲩⲧⲉ- ⲑⲉ ⲛⲟⲩⲉⲧⲡⲱ

ⲡⲟⲩⲱϣ ⲙⲡⲛⲟⲩ ⲉⲥϩⲟⲣϣ -ⲧⲉ ⲡⲉ ϩⲁⲣⲉϩ ⲉ ⲧⲉⲛⲛⲁⲩ ⲅⲁⲣ ϫⲉ

ⲛⲉϥⲉⲛⲧⲟⲗⲏ ⲉⲣϣⲁⲛⲡⲣⲱ

ⲉⲕϣⲁⲛϩⲁⲣⲉϩ 10 ⲙⲉ ⲧⲟϭϥ ⲉⲡⲛⲟⲩ

ⲅⲁⲣ ⲉⲛⲉϥⲉⲛⲧⲟ ⲧⲉ ϣⲁϥⲗⲟ ⲉϥ

ⲗⲏ ⲕⲛⲁϣⲱ ϩⲟⲣϣ ⲛⲛⲟⲃⲉⲡⲉ ⲉⲟⲩⲉⲛϭⲟⲙ ϣⲁⲣⲉⲡϣⲁϫⲉ

ⲙⲙⲟⲕ ϩⲛⲛⲉⲕ ⲙⲡⲥⲱⲧⲏⲣ

ϩⲃⲏⲩⲉ ⲧⲏⲣⲟⲩ 15 ϫⲱⲕ ⲉⲃⲟⲗ ⲉ

ⲁⲩⲱ ⲡⲉⲕϩⲱⲃ ϫⲱϥ ϫⲉ ⲉⲧⲉ

ⲛⲁϣⲱⲡⲉ ⲛ ⲧⲛϣⲁⲛϭⲱ ϩⲙ

ⲥⲱⲧⲡ ϫⲉ ⲛⲉϥ ⲡⲁϣⲁϫⲉ ⲧⲉⲉⲛⲧⲟⲗⲏ ⲛⲥⲉ ⲧⲛⲛⲁⲥⲟⲩⲉⲛ ⲧ

ϩⲟⲣϣ ⲁⲛ- 20 ⲙⲉ ⲁⲩⲱ ⲧⲙⲉ

ⲉϥⲱϣ ⲉⲃⲟⲗ ⲟⲛ ⲛⲁⲉⲣⲧⲏⲩⲧⲛ

ϫⲉ ⲁⲙⲏⲓⲧⲛ ϣⲁ ⲛⲣⲙϩⲉ-ⲣⲟⲓeuroⲟⲩⲟⲛ ⲛⲓⲙ ⲉϥϫⲱ ⲙⲙⲟⲥ

ⲉⲧϩⲟⲥⲉ ⲁⲩⲱ ⲉ ϫⲉ ⲡⲛⲟⲩⲧⲉ ⲛⲁ

ⲧⲟⲧⲡ ⲁⲩⲱ 25 ⲉⲣⲧⲏⲩⲧⲛ ⲛⲁⲛⲟⲕ ϯⲛⲁϯ ⲉⲙ ⲣⲙϩⲉ ⲉⲛⲉⲧⲛ

ⲧⲟⲛ ⲛⲏⲧⲛ - ⲛⲟⲃⲉ ⲉⲃⲟⲗⲁⲩⲱ ⲟⲛ ϥⲱϣ ϫⲉ ⲡⲛⲟⲩⲧⲉ

ⲉⲃⲟⲗ ⲟⲩⲃⲉ ϩⲟⲓⲛⲉ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲡ

ⲉⲩϩⲟⲥⲉ ⲉⲡϫⲓⲛ 30 ⲣⲱⲙⲉ-ϫⲏ ⲛⲑⲉ ⲉⲧ ⲉⲃⲟⲗ ϫⲉ ϥⲥⲏϩ ϫⲉ

ⲥⲏϩ ϫⲉ ⲁϩⲣⲟⲟⲩ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲛⲛⲉⲧϩⲟⲥⲉ ⲥⲉϩⲟⲥⲉ ⲛⲉⲧⲟⲩⲧⲃⲃⲟ

663THE SERMO ASCETICUS

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Oxford Bodleian Library MS Copt F 157(P)r

TRANSLATION

[A] Unknown number of lines missing

7 [ ] and do not quarrel about anything10 [Do] not be hard [so that] you do not die before

your [time]54

11 [Do not] be O [my] son [ ]

Unknown number of lines missing21 [ ] [run immediately from] all [these things] [Do not] be

[ ] O my [son] but be [meek] for the [meek will] inheritthe earth55

Unknown number of lines missing23 [ ] and [the] Devil [will not have] power [over you] Be

[calm] and humble with all people

[A] BnF Copte 1321 fo 87r + BnF Copte 1332 frag 42Cv

c20 lines missing c20 lines missing[ ] [ ] [ⲁⲩⲱ ⲛϩⲟⲙⲟⲟⲩ][ⲕ]ⲁ ⲣⲡⲟⲥ ϥ [ⲛⲁⲧ] ⲥⲓⲟⲛ [ ⲧⲉⲛⲟⲩ]ⲃⲃⲟϥ- ⲁⲩⲱ [ⲛⲟⲩⲟⲉⲓϣ]ⲁ [ⲅ]ⲱⲛⲓⲍⲉ ϭ [ⲉ] ⲡⲁ ⲛⲓⲙ[ ϣⲁⲉⲛⲉϩ]ϣⲏⲣⲉ ⲧⲁⲣⲉⲕ ⲛⲉⲛ[ⲉϩ ϩⲁ]ϭⲱ ϩⲛⲛⲁⲡⲧⲃ ⲙⲏ [ⲛ-]ⲃⲟ ⲧⲏⲣⲟⲩ ⲉⲓⲧⲉ ϩⲛⲛⲉⲕⲃⲁⲗⲉⲓⲧⲉ ϩⲙⲡⲉⲕ

ϩⲏⲧ ⲧⲁⲣⲉⲕⲉⲓ[ⲉⲧ]ⲉ ⲕⲁⲣⲭⲏⲛⲑⲉ ⲛⲛⲉⲓⲕⲟⲩⲓ

ⲛϣⲏⲣⲉ ⲛⲧⲁmargin

54 Eccles 71755 Matt 55

ALIN SUCIU664

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24 Look at [your] teacher how [he] walked [in] humbleness[setting] for us [a model] so that [ ]56

[B] Unknown number of lines missing28 [Look at] Isaiah [crying] out and [saying] lsquo[Our] entire

righteousness is like [a] menstrual ragrsquo57 [before] you29 [And our] Lord [instructed] those [who followed] him lsquoIf

you [do] every[thing] that [has been] ordered [to you] [ ]58

Unknown number of lines missing29a Look at the tax collector my [son] whom God praised for

his humbleness31 Walk in poverty my [son] for [the] poverty [humbles] the

person59 Do not [ ] [ ] according to the [commandment] of[Christ] so that you [devote yourself to] God [and] God [ ] you

32 Devote yourself to [God] [ ] his sweetness and you will[know his] wish

One leaf missing[C] 38 [Sitting] in your cell be like a master-pilot who steers

his ship60 observing the wind from which side it comes to youwhether comes the good wind or comes the bad wind Be strongin the battle and cry out lsquoArise north wind and come southwind and blow in my garden so that my spices give scentrsquo61

39 Sitting in your cell my son do not be like a judge40 Do not weary of praying and you will be heard41 While you are in a labour look for rest42 My son give yourself to God with all your strength so that

he fights for you62 protects you gives you power and fights withthose who fight against you For you shall not be able to do any-thing apart from God but if the person supplicates God thenGod gives him power watches him fills him with wisdom andunderstanding and leads him with his counsel63

[B] BnF Copte 1321 fo 87v + BnF Copte 1332 frag 42Cr

[C] Venice Marciana 192 fo 99r (p 1)

56 1 Pet 22157 Isa 64558 Luke 171059 Prov 10460 Cf 4 Macc 7161 S of S 41662 Cf Exod 141463 Cf Ps 7224

665THE SERMO ASCETICUS

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43 Sitting in your cell do not be wandering forth Pay atten-tion [D] how you sit Do not become like a beast that hastens afterthe person but rather be the person who drives the beast Sittingin your cell have a guard to you Do not have the body in the cellwhile your heart is in Egypt but make your body a temple ofGod64 and strengthen your thoughts so that you obtain for your-self the stable thought

43a Sitting in your cell do not let your mind exalt with you orexalt yourself by the deliberation of your mind65 or praise your-self alone for God detests those who praise themselves alone66

but he looks upon the prayer of those who are humble67 Sittingin your cell do not have any fetters It is sufficient (to do) foreach day its works68 so that you remain calm Guard yourself notto commit sin Sitting in your cell persist in your prayers fastsand the fight of your heart so that you abide in the things that be-long to the purity of the heart for without peace and holiness [E]no one will see God69

44 Sitting in your cell if a brother brings reports against youdo not let your heart be concerned with them so that you remaincalm and your heart remains quiet for many are the thoughts ofthe cell

45 Sitting in the cell keep recitation in your mouth If youstop put a guard to you or else you are led astray so that you re-main in the pure things and the Holy Spirit befriends you Sittingin your cell seek after the blameless thought and the thought ofGod makes him a member of your household so that he over-comes all the thoughts that fight against you For the thought ofGod which is the reason is the king of the passions70

46 Sitting in your cell fight against yourself so that you obtainthe grace of the cell for the cell has grace

[D] Venice Marciana 192 fo 99v (p 2)[E] Naples National Library IB9 fo 52r (p 3)

64 Cf 1 Cor 31665 Sir 6266 1 Clement 30667 Ps 1011868 Cf Matt 63469 Cf Heb 121470 Cf 4 Macc 17 13 182 The idea that reason rules over passions is

based on 4 Macc 11 ff

ALIN SUCIU666

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47 Sitting in your cell do not teach yourself to pine for a persondo not let a person wait for you and also do not wait for a person sothat you remain calm but because of the commandment of Godsupport those who come to you If a brother [F] spends a Sundaywith you support him because of the commandment of God If abrother comes to the monastery71 while you are in it support himuntil he finds a cell because of the commandment of God And doaccording to your capacity that which depends on you for you alsoif you go to a monastery you want to be helped For this is the com-mandment of God and these are the works of the cell my son

48 If you come out from the cell be careful72 so that you donot bring out the laden ship and empty it and you do not walk bythe sight of your eyes and the hearing of your ears Stay safe myson and let all the things that you see be profitable to you so thatyou return calm to your cell

49 Sitting in your cell my son have constantly the thought ofGod in your heart and his fear shall encircle you

50 For the fear of God drives out from the soul all sin corrup-tion and transgression

51 The one who has obtained the fear of God has obtained allgrace The one who has the fear of God has [G] treasuries filledwith all good things For the fear of God delivers the person fromsin and it is in the fear of God that everyone turns away from evil

52 Sitting in your cell keep the judgement before you and per-form the things of life Gird yourself about your loins with theteaching73 and you shall trample upon your bruised enemies

53 Do not be undisciplined my son but fear God and keep hiscommandments74

54 My son do not be the slave of your cowardice75 for humanglory Guard yourself against vainglory or else God shall scatteryour bones76

[F] Naples National Library IB9 fo 52v (p 4)[G] Naples National Library IB9 fo 53r (p 5)

71 Literally lsquomountainrsquo a word which designates a monastery or a monas-tic settlement

72 Literally lsquohold your heartrsquo73 Cf Eph 61474 Eccles 121375 Literally lsquoof his cowardicefearrsquo The Qasr el-Wizz fragment has lsquoof his

desire and his fearrsquo The Sahidic text is perhaps corrupted at this point theGreek reads μὴ γίνου δοῦλος τοῦ θελήματος σου ἕνεκα δόξης ἀνθρωπίνης

76 Cf Ps 526 Ezek 65

667THE SERMO ASCETICUS

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55 Do your entire work for God77 for God is not unjust to re-ward you according to your work78

56 Cleanse your heart my son so that God listens to youimmediately

56a Present yourself approved to God79

57 Do not restrain yourself and strive day after day and do notbe negligent so that your time does not cease from you and youcurse the day you were born

58 I bid you my son [H] do not walk with a person fromwhom you will not profit so that you do not fall upon your faceDo not walk with an angry person80 Do not befriend a slandererDo not walk with a drunkard Do not befriend an irascible personDo not walk with a garrulous person so that you become meekfor the meek will inherit the earth81 Do not befriend a hasty per-son Do not walk with a person who is friend with a woman or achild nor be friends with a woman Do not walk with someoneyounger than you so that you are not confused and do notgo backwards

59 If you make a friend let him be a believer a personwhose work surpasses yours a God-loving person a personwho does not look at the things of this world for it is thethings of this world that separate the person from God Do notbe friends with a person on account of the things of this worldfor it is the things of this world that separate the personfrom God

60 Rather be friends with a God-loving pauper a humble pau-per a hospitable pauper a pauper girded with the fear of God apauper who carries the cross a pauper who gives heed to God andhas a guard on his mouth82

61 My son befriend [I] everyone who fears God and keeps hiscommandments83

[H] Naples National Library IB9 fo 53v (p 6)[I] Naples National Library IB9 fo 54r (p 7)

77 Cf Col 32378 Following the Qasr el-Wizz fragment codex MONBON has lsquoyour heartrsquo

Cf Heb 61079 2 Tim 21580 Cf Prov 222481 Matt 5582 Cf Ps 140383 Cf Eccles 1213

ALIN SUCIU668

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62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

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67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

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67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

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70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

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73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

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Page 36: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

Venice Marciana 192 fo 100v

ⲓⲇ ⲓⲁ

ⲡⲁϣⲏⲣⲉ ⲛⲅ ⲉⲡϫⲓⲛϫⲏ-ⲛⲁⲟⲩⲱϣ ⲁⲛ ⲁⲩⲱ ⲟⲛ ϫⲉ ⲁⲛltⲁgt

ⲉⲥⲱⲧⲙ ⲛⲥⲁ ⲁⲛⲟⲙⲓⲁ ϫⲓⲥⲉ

ⲛⲉⲕⲟⲩⲱϣ ⲉⲧⲁⲁⲡⲉ ⲁⲩϩⲛⲅⲥⲱⲧⲙ ⲛⲥⲁ 5 ⲣⲟϣ ⲉϫⲟⲓ ⲛ

ⲡⲛⲟⲩⲧⲉ- ⲑⲉ ⲛⲟⲩⲉⲧⲡⲱ

ⲡⲟⲩⲱϣ ⲙⲡⲛⲟⲩ ⲉⲥϩⲟⲣϣ -ⲧⲉ ⲡⲉ ϩⲁⲣⲉϩ ⲉ ⲧⲉⲛⲛⲁⲩ ⲅⲁⲣ ϫⲉ

ⲛⲉϥⲉⲛⲧⲟⲗⲏ ⲉⲣϣⲁⲛⲡⲣⲱ

ⲉⲕϣⲁⲛϩⲁⲣⲉϩ 10 ⲙⲉ ⲧⲟϭϥ ⲉⲡⲛⲟⲩ

ⲅⲁⲣ ⲉⲛⲉϥⲉⲛⲧⲟ ⲧⲉ ϣⲁϥⲗⲟ ⲉϥ

ⲗⲏ ⲕⲛⲁϣⲱ ϩⲟⲣϣ ⲛⲛⲟⲃⲉⲡⲉ ⲉⲟⲩⲉⲛϭⲟⲙ ϣⲁⲣⲉⲡϣⲁϫⲉ

ⲙⲙⲟⲕ ϩⲛⲛⲉⲕ ⲙⲡⲥⲱⲧⲏⲣ

ϩⲃⲏⲩⲉ ⲧⲏⲣⲟⲩ 15 ϫⲱⲕ ⲉⲃⲟⲗ ⲉ

ⲁⲩⲱ ⲡⲉⲕϩⲱⲃ ϫⲱϥ ϫⲉ ⲉⲧⲉ

ⲛⲁϣⲱⲡⲉ ⲛ ⲧⲛϣⲁⲛϭⲱ ϩⲙ

ⲥⲱⲧⲡ ϫⲉ ⲛⲉϥ ⲡⲁϣⲁϫⲉ ⲧⲉⲉⲛⲧⲟⲗⲏ ⲛⲥⲉ ⲧⲛⲛⲁⲥⲟⲩⲉⲛ ⲧ

ϩⲟⲣϣ ⲁⲛ- 20 ⲙⲉ ⲁⲩⲱ ⲧⲙⲉ

ⲉϥⲱϣ ⲉⲃⲟⲗ ⲟⲛ ⲛⲁⲉⲣⲧⲏⲩⲧⲛ

ϫⲉ ⲁⲙⲏⲓⲧⲛ ϣⲁ ⲛⲣⲙϩⲉ-ⲣⲟⲓeuroⲟⲩⲟⲛ ⲛⲓⲙ ⲉϥϫⲱ ⲙⲙⲟⲥ

ⲉⲧϩⲟⲥⲉ ⲁⲩⲱ ⲉ ϫⲉ ⲡⲛⲟⲩⲧⲉ ⲛⲁ

ⲧⲟⲧⲡ ⲁⲩⲱ 25 ⲉⲣⲧⲏⲩⲧⲛ ⲛⲁⲛⲟⲕ ϯⲛⲁϯ ⲉⲙ ⲣⲙϩⲉ ⲉⲛⲉⲧⲛ

ⲧⲟⲛ ⲛⲏⲧⲛ - ⲛⲟⲃⲉ ⲉⲃⲟⲗⲁⲩⲱ ⲟⲛ ϥⲱϣ ϫⲉ ⲡⲛⲟⲩⲧⲉ

ⲉⲃⲟⲗ ⲟⲩⲃⲉ ϩⲟⲓⲛⲉ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲡ

ⲉⲩϩⲟⲥⲉ ⲉⲡϫⲓⲛ 30 ⲣⲱⲙⲉ-ϫⲏ ⲛⲑⲉ ⲉⲧ ⲉⲃⲟⲗ ϫⲉ ϥⲥⲏϩ ϫⲉ

ⲥⲏϩ ϫⲉ ⲁϩⲣⲟⲟⲩ ⲡⲉⲧⲧⲃⲃⲟ ⲙⲛⲛⲉⲧϩⲟⲥⲉ ⲥⲉϩⲟⲥⲉ ⲛⲉⲧⲟⲩⲧⲃⲃⲟ

663THE SERMO ASCETICUS

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Oxford Bodleian Library MS Copt F 157(P)r

TRANSLATION

[A] Unknown number of lines missing

7 [ ] and do not quarrel about anything10 [Do] not be hard [so that] you do not die before

your [time]54

11 [Do not] be O [my] son [ ]

Unknown number of lines missing21 [ ] [run immediately from] all [these things] [Do not] be

[ ] O my [son] but be [meek] for the [meek will] inheritthe earth55

Unknown number of lines missing23 [ ] and [the] Devil [will not have] power [over you] Be

[calm] and humble with all people

[A] BnF Copte 1321 fo 87r + BnF Copte 1332 frag 42Cv

c20 lines missing c20 lines missing[ ] [ ] [ⲁⲩⲱ ⲛϩⲟⲙⲟⲟⲩ][ⲕ]ⲁ ⲣⲡⲟⲥ ϥ [ⲛⲁⲧ] ⲥⲓⲟⲛ [ ⲧⲉⲛⲟⲩ]ⲃⲃⲟϥ- ⲁⲩⲱ [ⲛⲟⲩⲟⲉⲓϣ]ⲁ [ⲅ]ⲱⲛⲓⲍⲉ ϭ [ⲉ] ⲡⲁ ⲛⲓⲙ[ ϣⲁⲉⲛⲉϩ]ϣⲏⲣⲉ ⲧⲁⲣⲉⲕ ⲛⲉⲛ[ⲉϩ ϩⲁ]ϭⲱ ϩⲛⲛⲁⲡⲧⲃ ⲙⲏ [ⲛ-]ⲃⲟ ⲧⲏⲣⲟⲩ ⲉⲓⲧⲉ ϩⲛⲛⲉⲕⲃⲁⲗⲉⲓⲧⲉ ϩⲙⲡⲉⲕ

ϩⲏⲧ ⲧⲁⲣⲉⲕⲉⲓ[ⲉⲧ]ⲉ ⲕⲁⲣⲭⲏⲛⲑⲉ ⲛⲛⲉⲓⲕⲟⲩⲓ

ⲛϣⲏⲣⲉ ⲛⲧⲁmargin

54 Eccles 71755 Matt 55

ALIN SUCIU664

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24 Look at [your] teacher how [he] walked [in] humbleness[setting] for us [a model] so that [ ]56

[B] Unknown number of lines missing28 [Look at] Isaiah [crying] out and [saying] lsquo[Our] entire

righteousness is like [a] menstrual ragrsquo57 [before] you29 [And our] Lord [instructed] those [who followed] him lsquoIf

you [do] every[thing] that [has been] ordered [to you] [ ]58

Unknown number of lines missing29a Look at the tax collector my [son] whom God praised for

his humbleness31 Walk in poverty my [son] for [the] poverty [humbles] the

person59 Do not [ ] [ ] according to the [commandment] of[Christ] so that you [devote yourself to] God [and] God [ ] you

32 Devote yourself to [God] [ ] his sweetness and you will[know his] wish

One leaf missing[C] 38 [Sitting] in your cell be like a master-pilot who steers

his ship60 observing the wind from which side it comes to youwhether comes the good wind or comes the bad wind Be strongin the battle and cry out lsquoArise north wind and come southwind and blow in my garden so that my spices give scentrsquo61

39 Sitting in your cell my son do not be like a judge40 Do not weary of praying and you will be heard41 While you are in a labour look for rest42 My son give yourself to God with all your strength so that

he fights for you62 protects you gives you power and fights withthose who fight against you For you shall not be able to do any-thing apart from God but if the person supplicates God thenGod gives him power watches him fills him with wisdom andunderstanding and leads him with his counsel63

[B] BnF Copte 1321 fo 87v + BnF Copte 1332 frag 42Cr

[C] Venice Marciana 192 fo 99r (p 1)

56 1 Pet 22157 Isa 64558 Luke 171059 Prov 10460 Cf 4 Macc 7161 S of S 41662 Cf Exod 141463 Cf Ps 7224

665THE SERMO ASCETICUS

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43 Sitting in your cell do not be wandering forth Pay atten-tion [D] how you sit Do not become like a beast that hastens afterthe person but rather be the person who drives the beast Sittingin your cell have a guard to you Do not have the body in the cellwhile your heart is in Egypt but make your body a temple ofGod64 and strengthen your thoughts so that you obtain for your-self the stable thought

43a Sitting in your cell do not let your mind exalt with you orexalt yourself by the deliberation of your mind65 or praise your-self alone for God detests those who praise themselves alone66

but he looks upon the prayer of those who are humble67 Sittingin your cell do not have any fetters It is sufficient (to do) foreach day its works68 so that you remain calm Guard yourself notto commit sin Sitting in your cell persist in your prayers fastsand the fight of your heart so that you abide in the things that be-long to the purity of the heart for without peace and holiness [E]no one will see God69

44 Sitting in your cell if a brother brings reports against youdo not let your heart be concerned with them so that you remaincalm and your heart remains quiet for many are the thoughts ofthe cell

45 Sitting in the cell keep recitation in your mouth If youstop put a guard to you or else you are led astray so that you re-main in the pure things and the Holy Spirit befriends you Sittingin your cell seek after the blameless thought and the thought ofGod makes him a member of your household so that he over-comes all the thoughts that fight against you For the thought ofGod which is the reason is the king of the passions70

46 Sitting in your cell fight against yourself so that you obtainthe grace of the cell for the cell has grace

[D] Venice Marciana 192 fo 99v (p 2)[E] Naples National Library IB9 fo 52r (p 3)

64 Cf 1 Cor 31665 Sir 6266 1 Clement 30667 Ps 1011868 Cf Matt 63469 Cf Heb 121470 Cf 4 Macc 17 13 182 The idea that reason rules over passions is

based on 4 Macc 11 ff

ALIN SUCIU666

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47 Sitting in your cell do not teach yourself to pine for a persondo not let a person wait for you and also do not wait for a person sothat you remain calm but because of the commandment of Godsupport those who come to you If a brother [F] spends a Sundaywith you support him because of the commandment of God If abrother comes to the monastery71 while you are in it support himuntil he finds a cell because of the commandment of God And doaccording to your capacity that which depends on you for you alsoif you go to a monastery you want to be helped For this is the com-mandment of God and these are the works of the cell my son

48 If you come out from the cell be careful72 so that you donot bring out the laden ship and empty it and you do not walk bythe sight of your eyes and the hearing of your ears Stay safe myson and let all the things that you see be profitable to you so thatyou return calm to your cell

49 Sitting in your cell my son have constantly the thought ofGod in your heart and his fear shall encircle you

50 For the fear of God drives out from the soul all sin corrup-tion and transgression

51 The one who has obtained the fear of God has obtained allgrace The one who has the fear of God has [G] treasuries filledwith all good things For the fear of God delivers the person fromsin and it is in the fear of God that everyone turns away from evil

52 Sitting in your cell keep the judgement before you and per-form the things of life Gird yourself about your loins with theteaching73 and you shall trample upon your bruised enemies

53 Do not be undisciplined my son but fear God and keep hiscommandments74

54 My son do not be the slave of your cowardice75 for humanglory Guard yourself against vainglory or else God shall scatteryour bones76

[F] Naples National Library IB9 fo 52v (p 4)[G] Naples National Library IB9 fo 53r (p 5)

71 Literally lsquomountainrsquo a word which designates a monastery or a monas-tic settlement

72 Literally lsquohold your heartrsquo73 Cf Eph 61474 Eccles 121375 Literally lsquoof his cowardicefearrsquo The Qasr el-Wizz fragment has lsquoof his

desire and his fearrsquo The Sahidic text is perhaps corrupted at this point theGreek reads μὴ γίνου δοῦλος τοῦ θελήματος σου ἕνεκα δόξης ἀνθρωπίνης

76 Cf Ps 526 Ezek 65

667THE SERMO ASCETICUS

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55 Do your entire work for God77 for God is not unjust to re-ward you according to your work78

56 Cleanse your heart my son so that God listens to youimmediately

56a Present yourself approved to God79

57 Do not restrain yourself and strive day after day and do notbe negligent so that your time does not cease from you and youcurse the day you were born

58 I bid you my son [H] do not walk with a person fromwhom you will not profit so that you do not fall upon your faceDo not walk with an angry person80 Do not befriend a slandererDo not walk with a drunkard Do not befriend an irascible personDo not walk with a garrulous person so that you become meekfor the meek will inherit the earth81 Do not befriend a hasty per-son Do not walk with a person who is friend with a woman or achild nor be friends with a woman Do not walk with someoneyounger than you so that you are not confused and do notgo backwards

59 If you make a friend let him be a believer a personwhose work surpasses yours a God-loving person a personwho does not look at the things of this world for it is thethings of this world that separate the person from God Do notbe friends with a person on account of the things of this worldfor it is the things of this world that separate the personfrom God

60 Rather be friends with a God-loving pauper a humble pau-per a hospitable pauper a pauper girded with the fear of God apauper who carries the cross a pauper who gives heed to God andhas a guard on his mouth82

61 My son befriend [I] everyone who fears God and keeps hiscommandments83

[H] Naples National Library IB9 fo 53v (p 6)[I] Naples National Library IB9 fo 54r (p 7)

77 Cf Col 32378 Following the Qasr el-Wizz fragment codex MONBON has lsquoyour heartrsquo

Cf Heb 61079 2 Tim 21580 Cf Prov 222481 Matt 5582 Cf Ps 140383 Cf Eccles 1213

ALIN SUCIU668

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62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

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67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

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67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

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70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

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73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

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Page 37: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

Oxford Bodleian Library MS Copt F 157(P)r

TRANSLATION

[A] Unknown number of lines missing

7 [ ] and do not quarrel about anything10 [Do] not be hard [so that] you do not die before

your [time]54

11 [Do not] be O [my] son [ ]

Unknown number of lines missing21 [ ] [run immediately from] all [these things] [Do not] be

[ ] O my [son] but be [meek] for the [meek will] inheritthe earth55

Unknown number of lines missing23 [ ] and [the] Devil [will not have] power [over you] Be

[calm] and humble with all people

[A] BnF Copte 1321 fo 87r + BnF Copte 1332 frag 42Cv

c20 lines missing c20 lines missing[ ] [ ] [ⲁⲩⲱ ⲛϩⲟⲙⲟⲟⲩ][ⲕ]ⲁ ⲣⲡⲟⲥ ϥ [ⲛⲁⲧ] ⲥⲓⲟⲛ [ ⲧⲉⲛⲟⲩ]ⲃⲃⲟϥ- ⲁⲩⲱ [ⲛⲟⲩⲟⲉⲓϣ]ⲁ [ⲅ]ⲱⲛⲓⲍⲉ ϭ [ⲉ] ⲡⲁ ⲛⲓⲙ[ ϣⲁⲉⲛⲉϩ]ϣⲏⲣⲉ ⲧⲁⲣⲉⲕ ⲛⲉⲛ[ⲉϩ ϩⲁ]ϭⲱ ϩⲛⲛⲁⲡⲧⲃ ⲙⲏ [ⲛ-]ⲃⲟ ⲧⲏⲣⲟⲩ ⲉⲓⲧⲉ ϩⲛⲛⲉⲕⲃⲁⲗⲉⲓⲧⲉ ϩⲙⲡⲉⲕ

ϩⲏⲧ ⲧⲁⲣⲉⲕⲉⲓ[ⲉⲧ]ⲉ ⲕⲁⲣⲭⲏⲛⲑⲉ ⲛⲛⲉⲓⲕⲟⲩⲓ

ⲛϣⲏⲣⲉ ⲛⲧⲁmargin

54 Eccles 71755 Matt 55

ALIN SUCIU664

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24 Look at [your] teacher how [he] walked [in] humbleness[setting] for us [a model] so that [ ]56

[B] Unknown number of lines missing28 [Look at] Isaiah [crying] out and [saying] lsquo[Our] entire

righteousness is like [a] menstrual ragrsquo57 [before] you29 [And our] Lord [instructed] those [who followed] him lsquoIf

you [do] every[thing] that [has been] ordered [to you] [ ]58

Unknown number of lines missing29a Look at the tax collector my [son] whom God praised for

his humbleness31 Walk in poverty my [son] for [the] poverty [humbles] the

person59 Do not [ ] [ ] according to the [commandment] of[Christ] so that you [devote yourself to] God [and] God [ ] you

32 Devote yourself to [God] [ ] his sweetness and you will[know his] wish

One leaf missing[C] 38 [Sitting] in your cell be like a master-pilot who steers

his ship60 observing the wind from which side it comes to youwhether comes the good wind or comes the bad wind Be strongin the battle and cry out lsquoArise north wind and come southwind and blow in my garden so that my spices give scentrsquo61

39 Sitting in your cell my son do not be like a judge40 Do not weary of praying and you will be heard41 While you are in a labour look for rest42 My son give yourself to God with all your strength so that

he fights for you62 protects you gives you power and fights withthose who fight against you For you shall not be able to do any-thing apart from God but if the person supplicates God thenGod gives him power watches him fills him with wisdom andunderstanding and leads him with his counsel63

[B] BnF Copte 1321 fo 87v + BnF Copte 1332 frag 42Cr

[C] Venice Marciana 192 fo 99r (p 1)

56 1 Pet 22157 Isa 64558 Luke 171059 Prov 10460 Cf 4 Macc 7161 S of S 41662 Cf Exod 141463 Cf Ps 7224

665THE SERMO ASCETICUS

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ctober 2018

43 Sitting in your cell do not be wandering forth Pay atten-tion [D] how you sit Do not become like a beast that hastens afterthe person but rather be the person who drives the beast Sittingin your cell have a guard to you Do not have the body in the cellwhile your heart is in Egypt but make your body a temple ofGod64 and strengthen your thoughts so that you obtain for your-self the stable thought

43a Sitting in your cell do not let your mind exalt with you orexalt yourself by the deliberation of your mind65 or praise your-self alone for God detests those who praise themselves alone66

but he looks upon the prayer of those who are humble67 Sittingin your cell do not have any fetters It is sufficient (to do) foreach day its works68 so that you remain calm Guard yourself notto commit sin Sitting in your cell persist in your prayers fastsand the fight of your heart so that you abide in the things that be-long to the purity of the heart for without peace and holiness [E]no one will see God69

44 Sitting in your cell if a brother brings reports against youdo not let your heart be concerned with them so that you remaincalm and your heart remains quiet for many are the thoughts ofthe cell

45 Sitting in the cell keep recitation in your mouth If youstop put a guard to you or else you are led astray so that you re-main in the pure things and the Holy Spirit befriends you Sittingin your cell seek after the blameless thought and the thought ofGod makes him a member of your household so that he over-comes all the thoughts that fight against you For the thought ofGod which is the reason is the king of the passions70

46 Sitting in your cell fight against yourself so that you obtainthe grace of the cell for the cell has grace

[D] Venice Marciana 192 fo 99v (p 2)[E] Naples National Library IB9 fo 52r (p 3)

64 Cf 1 Cor 31665 Sir 6266 1 Clement 30667 Ps 1011868 Cf Matt 63469 Cf Heb 121470 Cf 4 Macc 17 13 182 The idea that reason rules over passions is

based on 4 Macc 11 ff

ALIN SUCIU666

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47 Sitting in your cell do not teach yourself to pine for a persondo not let a person wait for you and also do not wait for a person sothat you remain calm but because of the commandment of Godsupport those who come to you If a brother [F] spends a Sundaywith you support him because of the commandment of God If abrother comes to the monastery71 while you are in it support himuntil he finds a cell because of the commandment of God And doaccording to your capacity that which depends on you for you alsoif you go to a monastery you want to be helped For this is the com-mandment of God and these are the works of the cell my son

48 If you come out from the cell be careful72 so that you donot bring out the laden ship and empty it and you do not walk bythe sight of your eyes and the hearing of your ears Stay safe myson and let all the things that you see be profitable to you so thatyou return calm to your cell

49 Sitting in your cell my son have constantly the thought ofGod in your heart and his fear shall encircle you

50 For the fear of God drives out from the soul all sin corrup-tion and transgression

51 The one who has obtained the fear of God has obtained allgrace The one who has the fear of God has [G] treasuries filledwith all good things For the fear of God delivers the person fromsin and it is in the fear of God that everyone turns away from evil

52 Sitting in your cell keep the judgement before you and per-form the things of life Gird yourself about your loins with theteaching73 and you shall trample upon your bruised enemies

53 Do not be undisciplined my son but fear God and keep hiscommandments74

54 My son do not be the slave of your cowardice75 for humanglory Guard yourself against vainglory or else God shall scatteryour bones76

[F] Naples National Library IB9 fo 52v (p 4)[G] Naples National Library IB9 fo 53r (p 5)

71 Literally lsquomountainrsquo a word which designates a monastery or a monas-tic settlement

72 Literally lsquohold your heartrsquo73 Cf Eph 61474 Eccles 121375 Literally lsquoof his cowardicefearrsquo The Qasr el-Wizz fragment has lsquoof his

desire and his fearrsquo The Sahidic text is perhaps corrupted at this point theGreek reads μὴ γίνου δοῦλος τοῦ θελήματος σου ἕνεκα δόξης ἀνθρωπίνης

76 Cf Ps 526 Ezek 65

667THE SERMO ASCETICUS

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55 Do your entire work for God77 for God is not unjust to re-ward you according to your work78

56 Cleanse your heart my son so that God listens to youimmediately

56a Present yourself approved to God79

57 Do not restrain yourself and strive day after day and do notbe negligent so that your time does not cease from you and youcurse the day you were born

58 I bid you my son [H] do not walk with a person fromwhom you will not profit so that you do not fall upon your faceDo not walk with an angry person80 Do not befriend a slandererDo not walk with a drunkard Do not befriend an irascible personDo not walk with a garrulous person so that you become meekfor the meek will inherit the earth81 Do not befriend a hasty per-son Do not walk with a person who is friend with a woman or achild nor be friends with a woman Do not walk with someoneyounger than you so that you are not confused and do notgo backwards

59 If you make a friend let him be a believer a personwhose work surpasses yours a God-loving person a personwho does not look at the things of this world for it is thethings of this world that separate the person from God Do notbe friends with a person on account of the things of this worldfor it is the things of this world that separate the personfrom God

60 Rather be friends with a God-loving pauper a humble pau-per a hospitable pauper a pauper girded with the fear of God apauper who carries the cross a pauper who gives heed to God andhas a guard on his mouth82

61 My son befriend [I] everyone who fears God and keeps hiscommandments83

[H] Naples National Library IB9 fo 53v (p 6)[I] Naples National Library IB9 fo 54r (p 7)

77 Cf Col 32378 Following the Qasr el-Wizz fragment codex MONBON has lsquoyour heartrsquo

Cf Heb 61079 2 Tim 21580 Cf Prov 222481 Matt 5582 Cf Ps 140383 Cf Eccles 1213

ALIN SUCIU668

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62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

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67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

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67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

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ctober 2018

70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

Dow

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ctober 2018

73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

Dow

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ctober 2018

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Page 38: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

24 Look at [your] teacher how [he] walked [in] humbleness[setting] for us [a model] so that [ ]56

[B] Unknown number of lines missing28 [Look at] Isaiah [crying] out and [saying] lsquo[Our] entire

righteousness is like [a] menstrual ragrsquo57 [before] you29 [And our] Lord [instructed] those [who followed] him lsquoIf

you [do] every[thing] that [has been] ordered [to you] [ ]58

Unknown number of lines missing29a Look at the tax collector my [son] whom God praised for

his humbleness31 Walk in poverty my [son] for [the] poverty [humbles] the

person59 Do not [ ] [ ] according to the [commandment] of[Christ] so that you [devote yourself to] God [and] God [ ] you

32 Devote yourself to [God] [ ] his sweetness and you will[know his] wish

One leaf missing[C] 38 [Sitting] in your cell be like a master-pilot who steers

his ship60 observing the wind from which side it comes to youwhether comes the good wind or comes the bad wind Be strongin the battle and cry out lsquoArise north wind and come southwind and blow in my garden so that my spices give scentrsquo61

39 Sitting in your cell my son do not be like a judge40 Do not weary of praying and you will be heard41 While you are in a labour look for rest42 My son give yourself to God with all your strength so that

he fights for you62 protects you gives you power and fights withthose who fight against you For you shall not be able to do any-thing apart from God but if the person supplicates God thenGod gives him power watches him fills him with wisdom andunderstanding and leads him with his counsel63

[B] BnF Copte 1321 fo 87v + BnF Copte 1332 frag 42Cr

[C] Venice Marciana 192 fo 99r (p 1)

56 1 Pet 22157 Isa 64558 Luke 171059 Prov 10460 Cf 4 Macc 7161 S of S 41662 Cf Exod 141463 Cf Ps 7224

665THE SERMO ASCETICUS

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ctober 2018

43 Sitting in your cell do not be wandering forth Pay atten-tion [D] how you sit Do not become like a beast that hastens afterthe person but rather be the person who drives the beast Sittingin your cell have a guard to you Do not have the body in the cellwhile your heart is in Egypt but make your body a temple ofGod64 and strengthen your thoughts so that you obtain for your-self the stable thought

43a Sitting in your cell do not let your mind exalt with you orexalt yourself by the deliberation of your mind65 or praise your-self alone for God detests those who praise themselves alone66

but he looks upon the prayer of those who are humble67 Sittingin your cell do not have any fetters It is sufficient (to do) foreach day its works68 so that you remain calm Guard yourself notto commit sin Sitting in your cell persist in your prayers fastsand the fight of your heart so that you abide in the things that be-long to the purity of the heart for without peace and holiness [E]no one will see God69

44 Sitting in your cell if a brother brings reports against youdo not let your heart be concerned with them so that you remaincalm and your heart remains quiet for many are the thoughts ofthe cell

45 Sitting in the cell keep recitation in your mouth If youstop put a guard to you or else you are led astray so that you re-main in the pure things and the Holy Spirit befriends you Sittingin your cell seek after the blameless thought and the thought ofGod makes him a member of your household so that he over-comes all the thoughts that fight against you For the thought ofGod which is the reason is the king of the passions70

46 Sitting in your cell fight against yourself so that you obtainthe grace of the cell for the cell has grace

[D] Venice Marciana 192 fo 99v (p 2)[E] Naples National Library IB9 fo 52r (p 3)

64 Cf 1 Cor 31665 Sir 6266 1 Clement 30667 Ps 1011868 Cf Matt 63469 Cf Heb 121470 Cf 4 Macc 17 13 182 The idea that reason rules over passions is

based on 4 Macc 11 ff

ALIN SUCIU666

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47 Sitting in your cell do not teach yourself to pine for a persondo not let a person wait for you and also do not wait for a person sothat you remain calm but because of the commandment of Godsupport those who come to you If a brother [F] spends a Sundaywith you support him because of the commandment of God If abrother comes to the monastery71 while you are in it support himuntil he finds a cell because of the commandment of God And doaccording to your capacity that which depends on you for you alsoif you go to a monastery you want to be helped For this is the com-mandment of God and these are the works of the cell my son

48 If you come out from the cell be careful72 so that you donot bring out the laden ship and empty it and you do not walk bythe sight of your eyes and the hearing of your ears Stay safe myson and let all the things that you see be profitable to you so thatyou return calm to your cell

49 Sitting in your cell my son have constantly the thought ofGod in your heart and his fear shall encircle you

50 For the fear of God drives out from the soul all sin corrup-tion and transgression

51 The one who has obtained the fear of God has obtained allgrace The one who has the fear of God has [G] treasuries filledwith all good things For the fear of God delivers the person fromsin and it is in the fear of God that everyone turns away from evil

52 Sitting in your cell keep the judgement before you and per-form the things of life Gird yourself about your loins with theteaching73 and you shall trample upon your bruised enemies

53 Do not be undisciplined my son but fear God and keep hiscommandments74

54 My son do not be the slave of your cowardice75 for humanglory Guard yourself against vainglory or else God shall scatteryour bones76

[F] Naples National Library IB9 fo 52v (p 4)[G] Naples National Library IB9 fo 53r (p 5)

71 Literally lsquomountainrsquo a word which designates a monastery or a monas-tic settlement

72 Literally lsquohold your heartrsquo73 Cf Eph 61474 Eccles 121375 Literally lsquoof his cowardicefearrsquo The Qasr el-Wizz fragment has lsquoof his

desire and his fearrsquo The Sahidic text is perhaps corrupted at this point theGreek reads μὴ γίνου δοῦλος τοῦ θελήματος σου ἕνεκα δόξης ἀνθρωπίνης

76 Cf Ps 526 Ezek 65

667THE SERMO ASCETICUS

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ctober 2018

55 Do your entire work for God77 for God is not unjust to re-ward you according to your work78

56 Cleanse your heart my son so that God listens to youimmediately

56a Present yourself approved to God79

57 Do not restrain yourself and strive day after day and do notbe negligent so that your time does not cease from you and youcurse the day you were born

58 I bid you my son [H] do not walk with a person fromwhom you will not profit so that you do not fall upon your faceDo not walk with an angry person80 Do not befriend a slandererDo not walk with a drunkard Do not befriend an irascible personDo not walk with a garrulous person so that you become meekfor the meek will inherit the earth81 Do not befriend a hasty per-son Do not walk with a person who is friend with a woman or achild nor be friends with a woman Do not walk with someoneyounger than you so that you are not confused and do notgo backwards

59 If you make a friend let him be a believer a personwhose work surpasses yours a God-loving person a personwho does not look at the things of this world for it is thethings of this world that separate the person from God Do notbe friends with a person on account of the things of this worldfor it is the things of this world that separate the personfrom God

60 Rather be friends with a God-loving pauper a humble pau-per a hospitable pauper a pauper girded with the fear of God apauper who carries the cross a pauper who gives heed to God andhas a guard on his mouth82

61 My son befriend [I] everyone who fears God and keeps hiscommandments83

[H] Naples National Library IB9 fo 53v (p 6)[I] Naples National Library IB9 fo 54r (p 7)

77 Cf Col 32378 Following the Qasr el-Wizz fragment codex MONBON has lsquoyour heartrsquo

Cf Heb 61079 2 Tim 21580 Cf Prov 222481 Matt 5582 Cf Ps 140383 Cf Eccles 1213

ALIN SUCIU668

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icoupcomjtsarticle-abstract6926285107031 by guest on 26 O

ctober 2018

62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

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ctober 2018

67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

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icoupcomjtsarticle-abstract6926285107031 by guest on 26 O

ctober 2018

67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

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ctober 2018

70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

Dow

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icoupcomjtsarticle-abstract6926285107031 by guest on 26 O

ctober 2018

73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

Dow

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icoupcomjtsarticle-abstract6926285107031 by guest on 26 O

ctober 2018

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Page 39: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

43 Sitting in your cell do not be wandering forth Pay atten-tion [D] how you sit Do not become like a beast that hastens afterthe person but rather be the person who drives the beast Sittingin your cell have a guard to you Do not have the body in the cellwhile your heart is in Egypt but make your body a temple ofGod64 and strengthen your thoughts so that you obtain for your-self the stable thought

43a Sitting in your cell do not let your mind exalt with you orexalt yourself by the deliberation of your mind65 or praise your-self alone for God detests those who praise themselves alone66

but he looks upon the prayer of those who are humble67 Sittingin your cell do not have any fetters It is sufficient (to do) foreach day its works68 so that you remain calm Guard yourself notto commit sin Sitting in your cell persist in your prayers fastsand the fight of your heart so that you abide in the things that be-long to the purity of the heart for without peace and holiness [E]no one will see God69

44 Sitting in your cell if a brother brings reports against youdo not let your heart be concerned with them so that you remaincalm and your heart remains quiet for many are the thoughts ofthe cell

45 Sitting in the cell keep recitation in your mouth If youstop put a guard to you or else you are led astray so that you re-main in the pure things and the Holy Spirit befriends you Sittingin your cell seek after the blameless thought and the thought ofGod makes him a member of your household so that he over-comes all the thoughts that fight against you For the thought ofGod which is the reason is the king of the passions70

46 Sitting in your cell fight against yourself so that you obtainthe grace of the cell for the cell has grace

[D] Venice Marciana 192 fo 99v (p 2)[E] Naples National Library IB9 fo 52r (p 3)

64 Cf 1 Cor 31665 Sir 6266 1 Clement 30667 Ps 1011868 Cf Matt 63469 Cf Heb 121470 Cf 4 Macc 17 13 182 The idea that reason rules over passions is

based on 4 Macc 11 ff

ALIN SUCIU666

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47 Sitting in your cell do not teach yourself to pine for a persondo not let a person wait for you and also do not wait for a person sothat you remain calm but because of the commandment of Godsupport those who come to you If a brother [F] spends a Sundaywith you support him because of the commandment of God If abrother comes to the monastery71 while you are in it support himuntil he finds a cell because of the commandment of God And doaccording to your capacity that which depends on you for you alsoif you go to a monastery you want to be helped For this is the com-mandment of God and these are the works of the cell my son

48 If you come out from the cell be careful72 so that you donot bring out the laden ship and empty it and you do not walk bythe sight of your eyes and the hearing of your ears Stay safe myson and let all the things that you see be profitable to you so thatyou return calm to your cell

49 Sitting in your cell my son have constantly the thought ofGod in your heart and his fear shall encircle you

50 For the fear of God drives out from the soul all sin corrup-tion and transgression

51 The one who has obtained the fear of God has obtained allgrace The one who has the fear of God has [G] treasuries filledwith all good things For the fear of God delivers the person fromsin and it is in the fear of God that everyone turns away from evil

52 Sitting in your cell keep the judgement before you and per-form the things of life Gird yourself about your loins with theteaching73 and you shall trample upon your bruised enemies

53 Do not be undisciplined my son but fear God and keep hiscommandments74

54 My son do not be the slave of your cowardice75 for humanglory Guard yourself against vainglory or else God shall scatteryour bones76

[F] Naples National Library IB9 fo 52v (p 4)[G] Naples National Library IB9 fo 53r (p 5)

71 Literally lsquomountainrsquo a word which designates a monastery or a monas-tic settlement

72 Literally lsquohold your heartrsquo73 Cf Eph 61474 Eccles 121375 Literally lsquoof his cowardicefearrsquo The Qasr el-Wizz fragment has lsquoof his

desire and his fearrsquo The Sahidic text is perhaps corrupted at this point theGreek reads μὴ γίνου δοῦλος τοῦ θελήματος σου ἕνεκα δόξης ἀνθρωπίνης

76 Cf Ps 526 Ezek 65

667THE SERMO ASCETICUS

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55 Do your entire work for God77 for God is not unjust to re-ward you according to your work78

56 Cleanse your heart my son so that God listens to youimmediately

56a Present yourself approved to God79

57 Do not restrain yourself and strive day after day and do notbe negligent so that your time does not cease from you and youcurse the day you were born

58 I bid you my son [H] do not walk with a person fromwhom you will not profit so that you do not fall upon your faceDo not walk with an angry person80 Do not befriend a slandererDo not walk with a drunkard Do not befriend an irascible personDo not walk with a garrulous person so that you become meekfor the meek will inherit the earth81 Do not befriend a hasty per-son Do not walk with a person who is friend with a woman or achild nor be friends with a woman Do not walk with someoneyounger than you so that you are not confused and do notgo backwards

59 If you make a friend let him be a believer a personwhose work surpasses yours a God-loving person a personwho does not look at the things of this world for it is thethings of this world that separate the person from God Do notbe friends with a person on account of the things of this worldfor it is the things of this world that separate the personfrom God

60 Rather be friends with a God-loving pauper a humble pau-per a hospitable pauper a pauper girded with the fear of God apauper who carries the cross a pauper who gives heed to God andhas a guard on his mouth82

61 My son befriend [I] everyone who fears God and keeps hiscommandments83

[H] Naples National Library IB9 fo 53v (p 6)[I] Naples National Library IB9 fo 54r (p 7)

77 Cf Col 32378 Following the Qasr el-Wizz fragment codex MONBON has lsquoyour heartrsquo

Cf Heb 61079 2 Tim 21580 Cf Prov 222481 Matt 5582 Cf Ps 140383 Cf Eccles 1213

ALIN SUCIU668

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62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

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67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

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67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

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70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

Dow

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73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

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Page 40: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

47 Sitting in your cell do not teach yourself to pine for a persondo not let a person wait for you and also do not wait for a person sothat you remain calm but because of the commandment of Godsupport those who come to you If a brother [F] spends a Sundaywith you support him because of the commandment of God If abrother comes to the monastery71 while you are in it support himuntil he finds a cell because of the commandment of God And doaccording to your capacity that which depends on you for you alsoif you go to a monastery you want to be helped For this is the com-mandment of God and these are the works of the cell my son

48 If you come out from the cell be careful72 so that you donot bring out the laden ship and empty it and you do not walk bythe sight of your eyes and the hearing of your ears Stay safe myson and let all the things that you see be profitable to you so thatyou return calm to your cell

49 Sitting in your cell my son have constantly the thought ofGod in your heart and his fear shall encircle you

50 For the fear of God drives out from the soul all sin corrup-tion and transgression

51 The one who has obtained the fear of God has obtained allgrace The one who has the fear of God has [G] treasuries filledwith all good things For the fear of God delivers the person fromsin and it is in the fear of God that everyone turns away from evil

52 Sitting in your cell keep the judgement before you and per-form the things of life Gird yourself about your loins with theteaching73 and you shall trample upon your bruised enemies

53 Do not be undisciplined my son but fear God and keep hiscommandments74

54 My son do not be the slave of your cowardice75 for humanglory Guard yourself against vainglory or else God shall scatteryour bones76

[F] Naples National Library IB9 fo 52v (p 4)[G] Naples National Library IB9 fo 53r (p 5)

71 Literally lsquomountainrsquo a word which designates a monastery or a monas-tic settlement

72 Literally lsquohold your heartrsquo73 Cf Eph 61474 Eccles 121375 Literally lsquoof his cowardicefearrsquo The Qasr el-Wizz fragment has lsquoof his

desire and his fearrsquo The Sahidic text is perhaps corrupted at this point theGreek reads μὴ γίνου δοῦλος τοῦ θελήματος σου ἕνεκα δόξης ἀνθρωπίνης

76 Cf Ps 526 Ezek 65

667THE SERMO ASCETICUS

Dow

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icoupcomjtsarticle-abstract6926285107031 by guest on 26 O

ctober 2018

55 Do your entire work for God77 for God is not unjust to re-ward you according to your work78

56 Cleanse your heart my son so that God listens to youimmediately

56a Present yourself approved to God79

57 Do not restrain yourself and strive day after day and do notbe negligent so that your time does not cease from you and youcurse the day you were born

58 I bid you my son [H] do not walk with a person fromwhom you will not profit so that you do not fall upon your faceDo not walk with an angry person80 Do not befriend a slandererDo not walk with a drunkard Do not befriend an irascible personDo not walk with a garrulous person so that you become meekfor the meek will inherit the earth81 Do not befriend a hasty per-son Do not walk with a person who is friend with a woman or achild nor be friends with a woman Do not walk with someoneyounger than you so that you are not confused and do notgo backwards

59 If you make a friend let him be a believer a personwhose work surpasses yours a God-loving person a personwho does not look at the things of this world for it is thethings of this world that separate the person from God Do notbe friends with a person on account of the things of this worldfor it is the things of this world that separate the personfrom God

60 Rather be friends with a God-loving pauper a humble pau-per a hospitable pauper a pauper girded with the fear of God apauper who carries the cross a pauper who gives heed to God andhas a guard on his mouth82

61 My son befriend [I] everyone who fears God and keeps hiscommandments83

[H] Naples National Library IB9 fo 53v (p 6)[I] Naples National Library IB9 fo 54r (p 7)

77 Cf Col 32378 Following the Qasr el-Wizz fragment codex MONBON has lsquoyour heartrsquo

Cf Heb 61079 2 Tim 21580 Cf Prov 222481 Matt 5582 Cf Ps 140383 Cf Eccles 1213

ALIN SUCIU668

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nloaded from httpsacadem

icoupcomjtsarticle-abstract6926285107031 by guest on 26 O

ctober 2018

62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

Dow

nloaded from httpsacadem

icoupcomjtsarticle-abstract6926285107031 by guest on 26 O

ctober 2018

67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

Dow

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icoupcomjtsarticle-abstract6926285107031 by guest on 26 O

ctober 2018

67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

Dow

nloaded from httpsacadem

icoupcomjtsarticle-abstract6926285107031 by guest on 26 O

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70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

Dow

nloaded from httpsacadem

icoupcomjtsarticle-abstract6926285107031 by guest on 26 O

ctober 2018

73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

Dow

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icoupcomjtsarticle-abstract6926285107031 by guest on 26 O

ctober 2018

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Page 41: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

55 Do your entire work for God77 for God is not unjust to re-ward you according to your work78

56 Cleanse your heart my son so that God listens to youimmediately

56a Present yourself approved to God79

57 Do not restrain yourself and strive day after day and do notbe negligent so that your time does not cease from you and youcurse the day you were born

58 I bid you my son [H] do not walk with a person fromwhom you will not profit so that you do not fall upon your faceDo not walk with an angry person80 Do not befriend a slandererDo not walk with a drunkard Do not befriend an irascible personDo not walk with a garrulous person so that you become meekfor the meek will inherit the earth81 Do not befriend a hasty per-son Do not walk with a person who is friend with a woman or achild nor be friends with a woman Do not walk with someoneyounger than you so that you are not confused and do notgo backwards

59 If you make a friend let him be a believer a personwhose work surpasses yours a God-loving person a personwho does not look at the things of this world for it is thethings of this world that separate the person from God Do notbe friends with a person on account of the things of this worldfor it is the things of this world that separate the personfrom God

60 Rather be friends with a God-loving pauper a humble pau-per a hospitable pauper a pauper girded with the fear of God apauper who carries the cross a pauper who gives heed to God andhas a guard on his mouth82

61 My son befriend [I] everyone who fears God and keeps hiscommandments83

[H] Naples National Library IB9 fo 53v (p 6)[I] Naples National Library IB9 fo 54r (p 7)

77 Cf Col 32378 Following the Qasr el-Wizz fragment codex MONBON has lsquoyour heartrsquo

Cf Heb 61079 2 Tim 21580 Cf Prov 222481 Matt 5582 Cf Ps 140383 Cf Eccles 1213

ALIN SUCIU668

Dow

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icoupcomjtsarticle-abstract6926285107031 by guest on 26 O

ctober 2018

62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

Dow

nloaded from httpsacadem

icoupcomjtsarticle-abstract6926285107031 by guest on 26 O

ctober 2018

67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

Dow

nloaded from httpsacadem

icoupcomjtsarticle-abstract6926285107031 by guest on 26 O

ctober 2018

67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

Dow

nloaded from httpsacadem

icoupcomjtsarticle-abstract6926285107031 by guest on 26 O

ctober 2018

70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

Dow

nloaded from httpsacadem

icoupcomjtsarticle-abstract6926285107031 by guest on 26 O

ctober 2018

73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

Dow

nloaded from httpsacadem

icoupcomjtsarticle-abstract6926285107031 by guest on 26 O

ctober 2018

  • fly099-FN1
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Page 42: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

62 Do not put your hope in a person84 my son on account ofthe ease of this world so that you remain free Cast your concernto the Lord85 so that he takes care of you Put your hope inGod86 my son for he is the one who will pasture you87 he is theone who will watch over you88 he is the one who will nourishyou89 he is the one who will protect you he is the one who willstrengthen your heart he is the one who will lead you

63 Let God be a helper to you my son and bear fruit for himfor he is the one who will strengthen your heart to him and it willbecome sweet and his fire will dwell in you and it will burn allyour thoughts

64 Give heed to God my son so that God listens to you ObeyGod my son so that God listens to you Run towards him sothat he runs towards you teaches you his law reveals to you hisknowledge and becomes a guide to you

65 Set straight your heart90 towards him so that he walks straightwith you91 Cling to him night and day for he is the one who will [J]watch over you Nourish yourself in the Lord for he is the one whowill give you the requests of your heart92 If you ask something fromGod do not go backwards for God tests the person to see that heendures but ask with all your heart and you will receive

66 My son sitting in your cell keep the narrow gate beforeyou93 Sitting in your cell keep the commandment of God If youwish my son you will be taught if you love to listen you will re-ceive94 Be friends with affliction so that you are in tranquillityBe friends with labour so that you are in tranquillity And do notdetest a painful work95 for it is through many sufferings that theperson will be saved

[J] Naples National Library IB9 fo 54v (p 8)

84 Cf Jer 17585 Ps 542386 Ps 42587 Ps 36388 Ps 120589 Ps 542390 Sir 2191 Cf Prov 3692 Ps 36493 Cf Matt 71394 Sir 632ndash395 Sir 715

669THE SERMO ASCETICUS

Dow

nloaded from httpsacadem

icoupcomjtsarticle-abstract6926285107031 by guest on 26 O

ctober 2018

67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

Dow

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icoupcomjtsarticle-abstract6926285107031 by guest on 26 O

ctober 2018

67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

Dow

nloaded from httpsacadem

icoupcomjtsarticle-abstract6926285107031 by guest on 26 O

ctober 2018

70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

Dow

nloaded from httpsacadem

icoupcomjtsarticle-abstract6926285107031 by guest on 26 O

ctober 2018

73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

Dow

nloaded from httpsacadem

icoupcomjtsarticle-abstract6926285107031 by guest on 26 O

ctober 2018

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Page 43: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

67 My son I am teaching you in the paths of life and I am put-ting you on the straight paths96 Do not walk in crookedness butrather walk upright in everything Do not follow every manner ofwork Do not be scattered by every wind97 but rather be [K]strong over the Scriptures and keep constantly the law of God inyour heart Listen to David crying and saying lsquoWere it not thatyour law is meditation for me I would be perishing in myhumblenessrsquo98 and again lsquoI shall rejoice over your word like theone who has found much spoilrsquo99 And let the word of God besweet in your mouth like David lsquoYour words were sweet in mythroat more than honey in my mouthrsquo100

67a For David is the image of all God-lovers Therefore imi-tate David crying out while Saul pursues him lsquoI am a dead dogand I am a single flearsquo101 Therefore all these things my son haveI said about humility Take again the example of David while hisenemies pursue him he is crying out lsquoI will pursue my enemiesto catch them and I will not return before they perishrsquo102

67b As David is fighting physically against the visible enemiestrusting that God is fighting on his side because he chose [L]him103 you too O my son be strong and cry out lsquoI will pursuemy enemies to catch themrsquo these being the wicked thoughts thatfight against you lsquoand I will not return before they perish I willcrush them and they will not be able to stand up They will fallunder my feet for you girded me with power in the battlersquo104

Because God is the one who gives power to the person who fol-lows him fighting with those who fight against him For he saidto those who followed him lsquoI gave you power to trample over ser-pents and scorpions and over the entire force of the enemy andnothing will hurt yoursquo105

[K] Naples National Library IB9 fo 55r (p 9)[L] Naples National Library IB9 fo 55v (p 10)

96 Prov 41197 Sir 5998 Ps 1189299 Ps 118162

100 Ps 118103101 Cf 1 Kgs 2415102 Ps 1738103 Literally lsquobecause of his choice which he had for himrsquo104 Ps 1738ndash40105 Luke 1019

ALIN SUCIU670

Dow

nloaded from httpsacadem

icoupcomjtsarticle-abstract6926285107031 by guest on 26 O

ctober 2018

67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

Dow

nloaded from httpsacadem

icoupcomjtsarticle-abstract6926285107031 by guest on 26 O

ctober 2018

70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

Dow

nloaded from httpsacadem

icoupcomjtsarticle-abstract6926285107031 by guest on 26 O

ctober 2018

73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

Dow

nloaded from httpsacadem

icoupcomjtsarticle-abstract6926285107031 by guest on 26 O

ctober 2018

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Page 44: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

67c Lest ever you say that he gave power only to the apostlesthe Saviour cries out lsquoWhat I say to you I say to everyonewatchrsquo106 Or emulate the bravery of Joshua the son ofNun the bold one in war who set up in battle array with thevisible Amalekite For he immediately defeated the Amalekitethrough spreading out the hands of Moses107 Never say thatJoshua was a prophet but hear108 [M] the Scripture crying outlsquoYou have been built upon the foundation of the apostles andprophetsrsquo109

67d You in your turn my son by the spreading out of yourhands you shall vanquish those who fight against you If you fearGod you shall go out to fight with your enemies in a directionand they shall be defeated before you in seven directions110 Yourenemies who fight with you are the thoughts that fight with youTherefore ask for yourself my son power from God so that youvanquish all those who fight with you For God has not given us aspirit of weakness but of power and love111

68 Let us not find out my son that you are taught to fightyou alone binding the Devil to your legs By praying lsquoDo not leadus into temptationrsquo112 you alone are binding temptation to your-self For there are things to which the person gives himself healone binding the Devil to himself For the Devil is guileful forhe brings the person to charitable works until he leads him to thetrap with works of false compassion

69 and he (ie the Devil) mixes your will with love [N] andmixes that which is bitter with that which is sweet Thereforepray to God my son or else you are going to his snares For theone who worships God is deceived with works of piety just asAdam was deceived with a divine voice and he confused thatwhich is sweet with that which is bitter

[M] Naples National Library IB9 fo 56r (p 11)[N] Naples National Library IB9 fo 56v (p 12)

106 Mark 1337107 Cf Exod 178ndash13108 Literally lsquoI hearrsquo109 Eph 220110 Deut 287111 2 Tim 17112 Matt 613

671THE SERMO ASCETICUS

Dow

nloaded from httpsacadem

icoupcomjtsarticle-abstract6926285107031 by guest on 26 O

ctober 2018

70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

Dow

nloaded from httpsacadem

icoupcomjtsarticle-abstract6926285107031 by guest on 26 O

ctober 2018

73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

Dow

nloaded from httpsacadem

icoupcomjtsarticle-abstract6926285107031 by guest on 26 O

ctober 2018

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Page 45: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

70 So you too watch out that you do not give sleep to your eyesand slumber with your eyelids so that you shall escape like a gaz-elle from a trap and like a bird from a snare113 Watch over yourheart with all vigilance for from these things are ways of life114

71 Furthermore115 give heed only to yourself while you dwellin the midst of people If you see something examine yourselfwhether you have taken out the mote from your eye116 And donot be persuaded by any report against a person unless your eyeshave seen and your ears have heard (but) take his sin and lay itupon you on account of the written word lsquoMourning over thesins of your neighbours you are counting their shortcomings tobe yoursrsquo117

72 If you count the shortcoming of your neighbour as yoursyou do not judge anyone you are not [O] proud against anyonebut you endure everything for the sake of the love of God Bekind my son for the kind shall inhabit the earth and the inno-cents shall remain on it118 and because love is kind119 It is saidlsquoIf you see something be kind and innocent so that you find theglory of Godrsquo120 Do not be like a thorn that grows on the moun-tains which is God but rather be like a reed that grows by thewater which is the Abyss121 Be calm in your appearance and letyour heart be like a fire towards sin Do not be faint-hearted butrather be vigilant in everything Do not let your heart rule overyou but rather rule your heart Do not follow your heart but letyour heart follow you Do not obey your heart but rather let yourheart obey you Do not let your heart become your god but ra-ther let your heart obey God

[O] Venice Marciana 192 fo 100r (p 13)

113 Prov 64ndash5114 Prov 423115 The text should normally have the conjunction ⲉⲓⲧⲉ instead of ⲉⲓⲧⲁ the

Coptic being probably corrupted at this point The Greek has εἴτε οὖν καθέζῃ ἐντῷ κελλίῳ εἴτε μέσον ἄνθρωπον εἶ

116 Matt 75117 1 Clement 26118 Prov 221119 1 Cor 134120 Unidentified121 Greek Μὴ γίνου ὡς τὰ ξύλα τὰ ἐπὶ τὰ ὄρη φυέντα αὐστηρά ἀλλὰ γίνου ὡς τὰ

καλάμια τὰ φυέντα ἐν τοῖς ὕδασιν ἅτινα ἀπαλά The Coptic seems to be corruptedbecause the two glossae express the opposite of what Stephen intends to say

ALIN SUCIU672

Dow

nloaded from httpsacadem

icoupcomjtsarticle-abstract6926285107031 by guest on 26 O

ctober 2018

73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

Dow

nloaded from httpsacadem

icoupcomjtsarticle-abstract6926285107031 by guest on 26 O

ctober 2018

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Page 46: SERMO ASCETICUS OF STEPHEN THE THEBAN IN SAHIDIC COPTIC · The first published version of the Sermo asceticus was the Arabic.6 The text has survived in four manuscripts in this lan-guage,

73 Desire to obey God [P] my son and you will not desire toobey your wish and you will obey God Godrsquos wish is to keep hiscommandments For if you keep his commandments you willmake yourself strong in all your works and your work will be ex-cellent for his commandments are not burdensome122 He is cry-ing out again lsquoCome to me all who are weary and burdened and Iwill give you restrsquo123 And again he cries out against some who la-bour in vain as it is written lsquoWhy do those who labour labourin vainrsquo124 And again lsquoMy iniquities were higher than my headthey weighed upon me like a heavy burdenrsquo125

74 For we see that if a person clings to God he ceases to beburdened by sin and the word of the Saviour is accomplished inhim lsquoIf you continue in my word you will know the truth andthe truth will make you freersquo126 He is saying lsquoGod will free youfrom your sins because it is God who purifies the personrsquo127

Because it is written lsquoThe one who purifies and the one who ispurified128 [ ]

Unknown number of leaves missing[Q] c20 lines missing107 [ ] fruit he [will] purify it108 [Therefore] fight my son so that you remain in all the

things of purity either with your eyes or with your heart so thatyou return [to] your beginning like a little child who [ ]

c20 lines missing[ ] [and consubstantial now] and [always] [until the ages] of

the ages Amen

[P] Venice Marciana 192 fo 100v (p 14)[Q] Oxford Bodleian Library MS Copt F 157(P)r

122 1 John 53123 Matt 1128124 6 Ezra 1646125 Ps 375126 Cf John 831ndash2127 Unidentified128 Heb 211

673THE SERMO ASCETICUS

Dow

nloaded from httpsacadem

icoupcomjtsarticle-abstract6926285107031 by guest on 26 O

ctober 2018

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