Clackson, Coptic or Greek? Bilingualism in the Papyri, annotated and edited for publication by A. Cracco Ruggini, Sulla cristianizzazione della cultura pagana: Cribiore, Gymnastic of the Mind. Depuydt, Murder in Memphis: A Reconsideration of P. Winter, Rome and Persia in Late Antiquity: Neighbors and Rivals, Cambridge Domach, Tempered in the Christian Fire.
Scritti di Sergio F. Donadoni, Roma , pp.
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Die Kultur der Gegenwart, Leipzig , pp. Fiaccadori, John of Nikiou, in D. Studies in Honor of Donald B. Redford, Boston , pp. Bagnall, Durham , pp. Fournet, Dioskoros of Aphrodito, in R. Frankfurter, Elijah in Upper Egypt. Fraser, Cities of Alexander the Great, Oxford , pp. Storia e Mito, Roma , pp.
Gero, The Alexander Legend in Byzantium: Some Literary Gleanings, in A. Papers in Honor of A. Roca III, Barcelona Die Schriftsteller bis zur Mitte des Gutas, Sayings by Diogenes preserved in Arabic, in M. Goulet, Le Cynisme ancien et ses prolongements. Hoffmeier, Israel in Egypt, New York Strukturanalyse am Einzelwerk, Wiesbaden Horsfall, Alcestis Barcinonensis Comparatio Menandri et Philistionis, Leipzig , pp.
Domain grec, Paris Kotsifou, Books and book production in the monastic communities of Byzantine Egypt, in W. Kramer, Glossaria bilinguia in papyris et membranis reperta, Bonn , pp. Kuehn, Channels of Imperishable Fire: PhD thesis, Columbia University [non vidi]. Larsen, The Apophthegmata Patrum: Larsen, On learning a new alphabet: Lebek, Die Alcestis Barcinonensis: Buzi, A Camplani, F. Lusini, Alexander the Great: MacCoull, Dioscorus of Aphrodito: His Work and His World, Berkeley Bilancio di un confronto: Atti del colloquio internazionale, Bologna, 31 agosto—2 settembre , Bologna , pp.
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Atti del Colloquio internazionale, Bologna , pp. Text and Commentary, Leiden El-Shamy, Oxford , pp. McVey, The chreia in the desert: Meskell, Object Worlds in Ancient Egypt. Meyer, Der Papyrusfund von Elephantine, Leipzig Morenz, Zum Problem einer koptischen Literaturgeschichte, in P. Morgan, Literate education in the Hellenistic and Roman worlds, Cambridge Nocchi Macedo, Alcestis Barcinonensis P.
Nocchi Macedo, Bilinguisme, digraphisme and multiculturalisme: Introduzione, testo, traduzione e commento, Bologna review by H. Orlandi, Le traduzioni dal greco e lo sviluppo della letteratura copta, in P. Orlandi, Traduzioni dal greco al copto: Orlandi, Letteratura e cristianesimo nazionale egiziano, in A.
Otranto, Alia tempora, alii libri. Papaconstantinou, Why did Coptic fail where Aramaic succeeded? Perry, Urbana , pp. Comparative Readings, in M. Parallel Readings, Groningen , pp. Pernigotti, Menandri Sententiae, Firenze Perry, The Ancient Romances: Chester Beatty , Missoula Cognitive Structures and Popular Expressions, Uppsala , pp. Rapp, The origins of hagiography and the literature of early monasticism: Salmons, Papyri Bodleianae I, Amsterdam , no. Selden, The Alexander Romance, in Z.
Selden, Mapping the Alexander Romance, in R. Settis Frugoni, Historia Alexandri Elevati per gryphos ad aerem. Origine, iconografia e fortuna di un tema, Roma Stoneman, Alexander the Great: A Life in Legend, New Haven Stoneman, Il romanzo di Alessandro. Testo greco e latino a fronte, I, Milano Gargiulo, Il romanzo di Alessandro. Testo greco e latino a fronte, II, Milano Suermann, Copts and the Islam in the seventh century, in E. Tait, Egyptian fiction in Demotic and Greek, in J. The Greek novel in context, London — New York , pp.
Forms and Genres, in A. Takla, The Library of the Monastery of St. Tandoi, La nuova Alcesti di Barcellona, in Disiecti membra poetae. Studi di poesia latina in frammenti, I, Foggia , pp. Torallas Tovar, What is Greek and what is Coptic? School texts as a window into the perception of Greek loanwords in Coptic, in F. Weninger, John of Nikiu, in S.
Crum, The Monastery of Epiphanius at Thebes. The Archaeological Material by H. The Literary Material by W. New York , pp. Wipszycka, The Nag Hammadi Library and the monks: Wipszycka, The Institutional Church, in R. Wipszycka, The Alexandrian Church. Rijksbaron, The Kellis Isocrates codex: Yamauchi, Cambyses in Egypt, in J.
Studies in Honor of Dwight W. Young, Winona Lake IN , pp. Zakrzewska, The Coptic Language, in G. Coptic from the perspective of contact linguistics, in E. Since some precise linguistic features of Ethiopian Semitic—most clearly, the absence of any mark of determinate and indeterminate noun—definitely keep it apart from South Arabian and prevent any hypothesis of derivation of Ethiopian Semitic from South Arabian, Ethiopian Semitic is supposed to have been already spoken at the time of the South-Arabian inscriptions.
These latter, therefore, as appears in the case of the second type of Sabaean inscriptions, have interfered with a local Ethiopian Semitic language that already existed. See now also Kropp ; Breyer See also, of quite unequal value, contributions by Breyer ; ; ; ; Hoffmann ; Robin ; Yohannes Gebre Selassie All in all, a series of less than twenty Greek inscriptions issued by Ethiopians in Late Antiquity, both from with- in and outside the borders of the Aksumite kingdom, are materially preserved.
A special case, as is well known, is that of the Monumentum Adulitanum, a document consisting of two separate inscriptions copied by Cosmas Indicopleustes c. Voigt, Transcription systems, in EAe, V , pp. Fascinating, but a bit misleading is the popularising presentation by Bowersock , on which see Phillipson and Gajda For the role in the definition of Hellenism played by the Monumentum Adulitanum, see Canfora , pp. The dis- cussion on Aksumite Hellenism wrongly considered a very ephemeral episode, in my opin- ion, by Fauvelle-Aymar , according to whom, p.
For a corresponding Hellenizing archaeological context, see Manzo This pro- duction of multilingual epigraphic documents—not without parallels in the Ancient World9—issued by the royal authority, presupposes a refined pro- cess of translation which definitely posits an institutionally organized and controlled practice and setting. Still of some importance for the collection of sources remains the contribution by Sergew Hable Sellassie ; and the classic monograph is Conti Rossini In keeping with the epigraphic evidence that points to the use of Greek along with Ethiopic— there is no trace of later use of Greek after the Aksumite period—there is a gen- eral consensus that this phase of early translations of Christian texts is to be placed in the period from the fourth to the sixth centuries.
This corpus was instrumental to Christian practice and besides biblical and para- biblical texts Apocrypha it certainly included patristic writings concerning the- ology, liturgy, hagiography, and homiletic and monastic works. Hahn, Coinage, in EAe, I , pp. Comprehensive, but not updated is Marrassini ; see also Lusini Still useful as a general and articulated repertory, particularly rich in liturgical texts, Brakmann , pp.
Some parts survived through direct copying, while other texts came down to us only in a much reshaped form due to partial re-translations from Arabic into Ethiopic, with Arabic translations being documented starting from the thir- teenth century. The literary and textual production that has been transmitted to us started in a period from which almost no artefacts bearing textual evidence—except the aforementioned epigraphs and coins—survive. This Aksumite production of translation survives only in later copies which are undated up to the thirteenth century at the earliest.
Texts translated or composed in Aksumite times were thus preserved in written form through copied manuscripts and read in the fol- lowing centuries, and to some extent still are. This manuscript is a strong piece of evidence for the importance of relationships between Egypt and Aksumite Ethiopia under the religious, literary, and cultural respect. The language of the newly discovered texts is a slavish rendering of the Greek original and as such it is a valuable source for Aksumite Ethiopic.
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Some sections of the collec- tion were reused and included in later Ethiopic works which were translated again, but from an Arabic model, such as the Sinodos. Ethiopic multiple text manuscripts, in COMSt , pp. Nosnitsin, Codicology of Ethiopic manuscripts, ibid. Given the flourishing of con- tributions in the last years, for the not few last updates see Bausi f, p. Yet, as already said, the earliest dated manuscripts—still all in all extremely few single items—do not antedate the thirteenth century.
They are preserved within two distinct bound codices that contain three Four-Gospel manuscripts the older two plus a more recent one , along with a few further smaller fragments from other later manuscripts. Besides material factors, it is time to advance again the hy- pothesis that this was probably due to changes in linguistic standards. The combined effects of linguistic change on the one hand, decline in literary culture, and long textual transmission by copying, led to extensive textual corruption.
In consequence, ancient Aksumite translations were either superficially revised or even transformed by complex and unexpected processes, or even abandoned and totally replaced with newer ones. A by-effect of this process is the emergence of a literary phase that shows a deep discontinuity with the traditional teaching transmitted in ecclesiastical schools up to the present: In the case of the Bible this can be easily proven on the basis of clear linguistic features: It is im- possible here to deal in detail with all issues; for a first attempt at a comprehensive discussion of several distinct, yet strictly interrelated aspects, and their unavoidable consequences on editorial choices, see Bausi f.
Hypotheses of interference with Hebrew, Aramaic, and Syriac models were advanced in consideration of the textual con- tents of the earliest Aksumite translations, where along with the Bible Old and New Testament , major Apocrypha played a major role: For an outline of the history of research, but from an outdated position, see Ullendorff More in general, see S.
Time and context, in EAe, I , pp. Syriac, Hebrew, Coptic, Arabic, ibid. A more detailed evaluation of select recent and less recent editions of biblical texts can be found in Bausi f. Particularly useful and reliable for an overview is the last contribution by Marrassini , pp. An interesting case study of the recent genesis of a related hagiographical cycle is presented by Hummel As yet, these read- ings go back to revisions undertaken in the medieval period through Arabic ver- sions based upon Syriac models; therefore there is no clearly documented case of direct interference between Syriac and Ethiopic.
All in all, the interference with Syriac Christianity is possibly documented by very few loanwords, while other assumed Syriac loanwords are better explained, according to Hans Jakob Polotsky, as loanwords from Jewish Aramaic; 5 a similar ambiguity concerns the purported presence of ancient Hebraic or Jewish elements in Ethiopian Christianity and specifically in its linguistic and literary layer. If the presence of a few Aramaic loanwords, probably from Jewish Aramaic, is well established and can be given for certain, the context of their ori- gin and presence is still highly unclear and very much disputed.
Recent hypoth- esis of an ancient presence of Jewish communities in Ethiopia or in the kingdom of Aksum, however, are supported by no historical evidence at all and should be taken with all caution. A selection of contributions on the issue is reprinted in Bausi , pp. As an example of an ongoing stream of literature indebted to Edward Ullendorff, which permeates the bibliography without providing any reliable new contribution, see Schattner-Rieser The extent to which Greek was used and practised as a non-literary language, instead, is still a matter of discussion and most of all of speculation, since practically nothing is known about the context and actors of the translations.
The impact of the Coptic-Arabic literature in Ethiopia was strong, but it was a literary phenomenon and took place through the merging of different lay- ers depending from different linguistic models Vorlagen , both at a textual level, obviously involving linguistic aspects; and at a manuscript level, with the juxta- position of materials of different origin and the creation of new types of manu- scripts. These conditions provided for the continuation of the Ethiopian linguistic late antique heritage, and to some extent of the literary body too, into the medieval period and beyond.
This element might definitely be a point to be carefully examined having in mind what happens in the Coptic tradition, for which see the fundamental contributions by Buzi ; ; Greek models were definitely used, but there is no evidence of a parallel local production. All the more difficult is to establish any real link between the literary production of translations and any precise ideological ori- entation. What however seems to emerge clearly—as is to be expected for his- torical and contextual reasons, namely the dependence of the diocese of Aksum from Alexandria starting from the appointment of the first bishop of Aksum, Frumentius, by Athanasius—is that the relationship with Egyptian Christianity definitely dominated Aksumite Christianiy and also determined its later devel- opments.
For further contribu- tions, see Bausi Astar autem Abessinis, priusquam ad sacra Christiana transierunt, divino honore cultum esse ex inscriptione Axumitica nunc satis constat. There is unfortunately nothing on possible textual variants which could provide an alternative explanation of the readings in the two verses, in the recent contribution by Daniel Assefa The date of ce for the accomplishment of the translation, presented for long as certain on the basis of a subscriptio in some manuscripts, must be interpreted in a different way and attests in fact only the much later accomplishment of a medieval exemplar, as demon- strated by Rahlfs , pp.
At in codice Musei Brit. See also Marrassini , pp. Jean Doresse worked as a consultant for the Ethiopian government in the years and still in All this notwithstanding, there has been a certain flourishing of speculation on the purported vocation of Ethiopian literature for exoteric and really gnostic themes and forms. The often underlined presence of an archive at Aksum is based upon indirect sources, which presuppose the function of secre- tary for Frumentius, who is credited with the early Christianization of Aksum as well as with the first appointment to the bishopric of Aksum.
Tommaso in Etiopia , who has collected with incredible erudition a large array of evidence from many medieval texts; see in particular p. On all this, see the definitive and well-ground- ed refutation by Piovanelli , pp. Further references in Bausi , p. Unfortunately, the earliest examples of inventories bring us to not earlier than the end of the thirteenth century. The same is true for the most ancient subscriptiones attesting to translations. To what extent this might resemble a more an- cient, late antique and Aksumite practice, is impossible to say.
The movement of manuscripts was also a common practice, to which some recent contributions have attracted due attention. As yet, the movement of books for copying appear to have been a relative accepted practice, whereas the donation of books, particularly by charismatic figures, could have had a peculiar meaning and not rarely be meant as a strong advice to take into account a precise text or work and points of view.
The evi- dence that has recently emerged44 confirms that at a previously undocumented early stage the presence of Ethiopian monks in Egyptian monasteries could not have been disjoined from the carrying out of a specific literary activity. See also the important explorations and discoveries by Erho a; b; ; ; Erho - Stuckenbruck For an interesting evidence on forbidding borrowing manuscripts for copying, see Brita For the Ethiopian presence in Egypt in general, see fundamentally Cerulli Further contributions are quoted in Bausi c. Ciotti - Hang Lin eds.
Appleyard, Ethiopian Semitic and Cushitic. Bausi, Il testo, il supporto e la funzione. Bausi, Kings and Saints: Bausi, Copying, writing, translating: Ethiopia as a manuscript culture, in J. Bausi, Composite and Multiple Text Manuscripts: The Ethiopian Evidence, in M. Bausi, Dalla documentazione papiracea P. Bodmer XX e P. Chester Beatty XV alle raccolte agiografiche: Bausi, I colofoni e le sottoscrizioni dei manoscritti etiopici, in A.
Le sottoscrizioni dei manoscritti in ambito armeno e nelle altre tradizioni scrittorie del mondo mediterraneo. Atti del colloquio internazionale. Bausi, La leggenda della regina di Saba nella tradizione etiopica, in F. Bausi, On editing and normalizing Ethiopic texts, in A. Bausi with assistance from E. Bausi, The earlier Ethiopic textual heritage, in M. Bowersock, The Throne of Adulis: Akten der Tagung vom 7. Raunig - Asfa-Wossen Asserate ed. Brita, Eccesiastic sites of the Nine Saints, in Nosnitsin b, pp. Breve nota sul lessico filologico in etiopico, in A.
Brita, Agiografia e liturgia nella tradizione della Chiesa etiopica, in C. Bulakh, Some problems of transcribing Geez, in A. Butts, Embellished with Gold: Buzi, Titoli e autori nella tradizione copta. Studio storico e tipologico Biblioteca di studi di egittologia e papirologia, 2 , Pisa Buzi, Miscellanee e florilegi. Osservazioni preliminari per uno studio dei codici copti pluritestuali: Transmission Changes in the Coptic Literary Tradition.
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Cerulli, Etiopi in Palestina. Cerulli, La letteratura etiopica. Charles, Ethiopic version, in J. An Introduction, Hamburg Conti Rossini, Piccoli studi etiopici: Weninger, in collaboration with G. Nosnitsin, with assistance from Eugenia Sokolinski eds. Bausi , Volume 4: Uhlig , Volume 5: Tradizioni e culture a confronto Africana Ambrosiana, 1 , Milano , pp. Fritsch, Alcune caratteristiche del cristianesimo etiopico, in C. Francis Friary, Asko, Addis Ababa , pp. Bibel , Leipzig Civilizations, History, Myths, Boulder — London , pp.
Kaplan, Found in Translation: Essays in honor of Haggai Erlich. Fauvelle Aymar - B. Knibb, Translating the Bible. Kropp, Schriften und Sprachen im Kontakt: University of London Lusini, Tradizione origeniana in Etiopia, in L. Perrone in collaboration with P. Origen and the Alexandrian Tradition. Origene e la tradizione alessandrina. Papers of the 8th International Origen Congress.
Lusini, Naufragio e conservazione di testi cristiani antichi: Manzo, Sul filellenismo dei principi aksumiti. Marrassini, Sul problema del giudaismo in Etiopia, in Associazione Italiana per lo Studio del Giudaismo, Correnti culturali e movimenti religiosi, Atti del congresso tenuto a S. Miniato dal 12 al 15 novembre Testi e studi , Roma , pp. Marrassini, Traduzioni e citazioni dal greco in copto ed etiopico, in S. I Greci oltre la Grecia, Torino , pp. Letteratura etiopica, 1 , Brescia Maximous el-Antony - J. McKenzie - Sir F. Watson, The Garima Gospels: Gervers and contributions by M.
Williams Manar al-Athar Monograph, 3 , Oxford Russiano Miles, Retroversion and Text Criticism. Munro-Hay, Ethiopia and Alexandria: Kropp Bibliotheca nubica et aethiopica, 5 , Warszawa — Wiesbaden The Metropolitan Episcopacy of Ethiopia from the Fourteenth Century to the zemana mesafint Bibliotheca nubica et aethiopica, 9 , Warszawa — Wiesbaden Munro-Hay, Saintly Shadows, in W. Munro-Hay - Juel-Jensen A revised and enlarged edition of The Coinage of Aksum, London History, Change and Cultural Heritage. Phillipson, Foundations of an African Civilisation: Some Methodological Reflections, in J.
Traductions et commentaires, a: Les inscriptions grecques, Paris Robin, Arabia and Ethiopia, in S. The Epigraphic Evidence, in G. Rodinson, Review of E.
Review of Edward Ullendorff by A. Jamet, in Bausi , pp. Witakowski , Orbis Aethiopicus. Studia in honorem Stanislaus Chojnacki natali septuagesimo quinto dicata, septuagesimo septimo oblata, I Bibliotheca nubica, 3 , Albstadt , pp. Soldati, Nasal infix as index of Semitic loanwords borrowed through the Greek, in A. Ullendorff, Hebrew, Aramaic and Greek: The versions underlying Ethiopic translations from the Bible and intertestamental literature, in G. Essays in honor of Cyrus Gordon, New York , pp.
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