The Patristic 'Masora: A Study of Patristic Collections in Syriac Handbooks from the Near East (Corpus Scriptorum Christianorum Orientalium) 9789042942332, 9789042942349, 9042942339

"Though fairly distinct among Syriac manuscripts, the nearly twenty exemplars of the so-called Syriac ""M

478 15 3MB

English Pages 449 [477]

Report DMCA / Copyright

DOWNLOAD FILE

Polecaj historie

The Patristic 'Masora: A Study of Patristic Collections in Syriac Handbooks from the Near East (Corpus Scriptorum Christianorum Orientalium)
 9789042942332, 9789042942349, 9042942339

Table of contents :
CONTENTS
ABBREVIATIONS AND TRANSLITERATION
BIBLIOGRAPHY
1. INTRODUCTION
2. WHAT IS THE PATRISTIC “MASORA”?
3. THE CONTENTS OF THE PATRISTIC “MASORA”
4. USING THE PATRISTIC “MASORA”
5. THE APPENDIX TO DAM. SYR. MS 12/22
6. THE PATRISTIC “MASORA”: SOME CONCLUSIONS
SYRIAC RENDERINGS OF FOREIGN WORDS ANDBIBLICAL NAMES

Citation preview

THE PATRISTIC “MASORA”

CORPUS SCRIPTORUM CHRISTIANORUM ORIENTALIUM EDITUM CONSILIO

UNIVERSITATIS CATHOLICAE AMERICAE ET UNIVERSITATIS CATHOLICAE LOVANIENSIS Vol. 689

SCRIPTORES SYRI TOMUS 265

THE PATRISTIC “MASORA”: A STUDY OF PATRISTIC COLLECTIONS IN SYRIAC HANDBOOKS FROM THE NEAR EAST

JONATHAN LOOPSTRA

LOVANII IN AEDIBUS PEETERS 2020

A catalogue record for this book is available from the Library of Congress.

© 2020 by Corpus Scriptorum Christianorum Orientalium Tous droits de reproduction, de traduction ou d’adaptation, y compris les microfilms, de ce volume ou d’un autre de cette collection, réservés pour tous pays. ISSN 0070-0452 ISBN 978-90-429-4233-2 eISBN 978-90-429-4234-9 D/2020/0602/101 Éditions Peeters, Bondgenotenlaan 153, B-3000 Louvain

For Jeremy Kolwinska (1975-2020) Malphono

ACKNOWLEDGEMENTS This volume will be published during the COVID-19 pandemic of 2020. These months of “social distancing” remind me that this volume is the product of so many face-to-face conversations with friends and colleagues. I would like to thank all those that have made this volume possible. Though I am omitting far too many names, I owe a particular debt to the following scholars for their assistance and helpful conversations at various points in this long process: George Kiraz (Beth Mardutho: Syriac Institute), Lucas Van Rompay (Duke University), Sebastian Brock (University of Oxford), Dan King (Cardiff University), Sidney Griffith (The Catholic University of America), Susan Wessel (The Catholic University of America), Monica Blanchard (The Catholic University of America), David Michelson (Vanderbilt University), Kristian Heal (Brigham Young University), Aaron Butts (The Catholic University of America), Chip Coakley (Cambridge University), Elvira Martinez (University of Madrid), David Taylor (University of Oxford), Terry Falla (Melbourne), Mark DelCogliano (University of St. Thomas), Phil Forness (Frankfurt), and Michael Sokoloff (Bar Ilan University). In particular, I want to acknowledge the support of Angela Erisman, whose close reading and help in formatting the text helped me to avoid many errors. Thanks also to Andrea Schmidt (University of Louvain) for encouraging me way back in 2009 to publish this material, and I am grateful for the editorial support of Ingemar Spelmans (Peeters) who worked so hard to format these minute Syriac vowels and dots. Of course, this volume has relied heavily on the assistance of library staff from around the world (especially for permissions to reproduce images). I especially want to thank Joseph Bali and the Syriac Orthodox Patriarchate of Antioch for their willingness to allow me to reproduce portions of two valuable “masoretic” manuscripts located in the Patriarchal Library in Damascus. Thanks to the staff at the British Library for allowing me access to manuscripts and, in particular, their generosity in permitting the publication of so many images. Herman Teule and (through him) Msgr. Pius Alfaz were helpful in providing image permissions for the Mosul “Masora” manuscript. In addition, I also would like to thank the Vatican Library, the Bibliothèque nationale de France, the Leiden Peshitta Institute, the Oriental Institute of Chicago, the Library of Congress, Harvard’s Houghton Library, and, of course, Hill Monastic Manuscript Library (HMML) here in Minnesota.

VIII

J. LOOPSTRA

This work would not be possible without the support (both collegial and financial) of colleagues, administrators, and students at the American University of Iraq-Sulaimania and Capital University (OH). Thanks also to my Teaching Assistant Julia Gams, who very helpfully double and triple checked the folio and line numbers in the Syriac-Greek transcription. Coffee shops have been essential to my work in trying to locate these thousands of “masoretic” ‘sample texts’. Thanks especially to The Grateful Table and Limu Coffee of Minnesota for their companionship. A final thanks to my wife, Carol, who has lived with this project for way too long.

ABBREVIATIONS AND TRANSLITERATION The following abbreviations have been used throughout this work. AS BL CCSG CN CSCO DGE Ep. FOC GMTR GEDSH GRBS Hom. JA JAOS JThS LCL MPIL NPNF OC OCA OLA OLP Or. ParOr PG PL PO ROC SChr SEAug TU VT

Aramaic Studies British Library Corpus christianorum series graeca Corpus Nazianzenum Corpus scriptorum christianorum orientalium Diccionario Griego-Español. Madrid, 2002. Epistle (used only for specific epistle) Fathers of the Church Guides to the Mesopotamian Textual Record Gorgias Encyclopedic Dictionary of the Syriac Heritage Greek, Roman, and Byzantine Studies Homily (used only for specific homily) Journal asiatique Journal of the American Oriental Society Journal of Theological Studies Loeb Classical Library Monographs of the Peshitta Institute Leiden A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, ed. Philip Schaff and Henry Wace. 28 vols. in 2 series. 1886– 89. Reprinted Grand Rapids, MI: Eerdmans, 1996. Oriens christianus Orientalia christiana analecta Orientalia Lovaniensa analecta Orientalia Lovaniensia periodica Oration (used only for specific oration) Parole de l’Orient Patrologia graeca, ed. J. P. Migne (Paris, 1847–86) Patrologia latina, ed. J.P. Migne (Paris, 1844–64) Patrologia orientalis Revue de l’Orient Chrétien Sources chrétiennes (Paris: Cerf, 1942–) Studia ephemeridis Augustinianum Texte und Untersuchungen Vetus Testamentum

Other abbreviations follow the SBL guidelines. Individual letters of the Syriac alphabet, the names of vowels, and some diacritics have been written out and transliterated in accordance with the following scheme.

X

ĥ ħó ħ÷ Ĩó ĩ Ĩ÷ Īó Ī÷ Ĭ ĭ Į į İ IJ Ĵó Ĵ÷

J. LOOPSTRA

ʔ b b [v] g ɰ g [ɣ] d d [δ] h w z ḥ [ħ] ṭ [tʕ] y [j] k k [χ]

ĵ Ķ ķ ĸ ĺ Ļó Ļ Ļ÷ Ľ ľ Ŀ ŀ Łó Ł÷

l m n s ʕ

p ɸ p [f] ṣ [ʃ] q r š t t [θ]

For vowels, the following West Syrian scheme has been used:

ł Ņ ň

a o ē

ŏ

Ō

ī ū

eu [ΕΥ] au [ΑΥ] iu [IY]

Transliterated words with vowels have generally been written out in italic after the Syriac text. The olap, yūd, and waw have not generally been marked when they are matres lectionis; neither has the olap been marked when it comes at the Ō Līboyo). end of a word (ex., ťƀŅ ũŅ ÷ ƀëƆ When deemed necessary, the base consonantal text, without vowels, has been Ō ). written out between the signs < and > (ex., ťƀŅ ũŅ ÷ ƀëƆ The names of accents, vowels, and other less familiar Syriac terms have been italicized. Personal names, titles, and more common words have not been put in italics. Personal names have not been transliterated if it was felt they could be more easily identified in another form (ex., ‘John’ vs. ‘Yūḥannan’).

BIBLIOGRAPHY MANUSCRIPTS CITED Barbarini orient. Syriac MS 118 Borgia Syriac MS 117 BL Add. MS 7183 (Rich.) BL Add. MS 7187 (Rich.) BL Add. MS 12135 BL Add. MS 12138 BL Add. MS 12151 BL Add. MS 12152 BL Add. MS 12153 BL Add. MS 12155 BL Add. MS 12163 BL Add. MS 12166 BL Add. MS 12174 BL Add. MS 12178 BL Add. MS 12181 BL Add. MS 14430 BL Add. MS 14482 BL Add. MS 14539 BL Add. MS 14540 BL Add. MS 14546 BL Add. MS 14547 BL Add. MS 14548 BL Add. MS 14549 BL Add. MS 14550 BL Add. MS 14599 BL Add. MS 14604 BL Add. MS 14612 BL Add. MS 14617 BL Add. MS 14642 BL Add. MS 14645 BL Add. MS 14667 BL Add. MS 14684 BL Add. MS 14725 BL Add. MS 14726 BL Add. MS 17191 BL Add. MS 17144 BL Add. MS 17146 BL Add. MS 17162 BL Add. MS 17194 BL Add. MS 17191 BL Add. MS 17196

XII

J. LOOPSTRA

BL Add. MS 17197 BL Add. MS 17203 BL Add. MS 17209 BL Add. MS 18813 BL Add. MS 18814 BL Add. MS 18815 BL Add. MS 18821 BL Or. MS 8730 BL Or. MS 8731 Cambridge Add. MS 3175 Damascus, Syrian Orthodox Patriarchiate MS 7/16 Damascus, Syrian Orthodox Patriarchiate MS 12/15 Damascus, Syrian Orthodox Patriarchiate MS 12/17 Damascus, Syrian Orthodox Patriarchiate MS 12/20 Damascus, Syrian Orthodox Patriarchiate MS 12/22 Deir al-Surian MS 14 (Brock/Van Rompay) / MS 7 (Murat Kamil) Harvard Syriac MS 46 Harvard Syriac MS 46 Harvard Syriac MS 176 Istanbul, Serail Library MS 120 Lund University Library Medeltidshandskrift MS 58 Mardin Syriac MS 129 Mardin Syriac MS 134 Mardin Syriac MS 135 Mingana Syriac MS 71 Mingana Syriac MS 104 Mingana Syriac MS 339 Mingana Syriac MS 424 Mosul, St. Thomas Church MS 16 Oxford, Bodleian Syr. MS 163 Paris Syr. MS 64 Paris. Syr. MS 251 Paris Eth. MS 111 Sinai Syr. MS 9 Sinai Syr. MS 56 St. Mark’s Jerusalem MS 37 St. Mark’s Jerusalem MS 42 (Dolabani)/1 (Baumstark) St. Mark’s Jerusalem MS 124 St. Mark’s Jerusalem MS 219 Vatican Syriac MS 117 Vatican Syriac MS 141 Vatican Syriac MS 142 Vatican Syriac MS 143 Vatican Syriac MS 144 Vatican Syriac MS 152 Vatican Syriac MS 256 Vatican Syriac MS 599

ABBREVIATIONS AND TRANSLITERATION

XIII

PRIMARY SOURCES USED IN TRANSCRIPTION First Collection: Ps.-Dionysius Corpus Patrologiae cursus completus: Series graeca (PG). Volumes 3-4. Edited by J. P. Migne. Paris: 1857. Pseudo-Dionysius Areopagita. Corpus Dionysiacum I. Edited by Beate Regina Suchla. Berlin, 1990. —. Corpus Dionysiacum II. Edited by G. Heil and A. Ritter. Berlin, 1991. —. Corpus Dionysiacum IV/1. Edited by Beate Regina Suchla. Berlin, 2011. —. La Hiérarchie Céleste. Edited by Roques R, Heil G and Gandillac M. SChr 58. Paris, 1958. Second Collection: Basil’s Homilies Patrologiae cursus completus: Series graeca (PG). Volumes 29-32. Edited by J. P. Migne. Paris: 1857. Basil of Caesarea. Homélies sur la richesse: édition critique et exégétique. Edited and translated by Yves Courtonne. Paris, 1935. —. L’ homélie de Basile de Césarée sur le mot observe-toi toi-méme. Edited and translated by Stig Y. Rudberg. Edition critique du texte grec et etude sur la tradition manuscrite. Uppsala, 1962. Third Collection: Gregory of Nazianzus The Orations (Greek): Patrologiae cursus completus: Series graeca (PG). Volumes 35-38. Edited by J. P. Migne. Paris: 1862. Gregory of Nazianzus. Orations 1-3. Edited and translated by Jean Bernardi. SChr 247. Paris: Les Éditions du Cerf, 1978. —. Orations 4-5. Edited and translated by Jean Bernardi. SChr 309. Paris: Les Éditions du Cerf, 1983. —. Orations 6-12. Edited and translated by Marie-Ange Calvet-Sebasti. SChr 405. Paris: Les Éditions du Cerf, 1995. —. Orations 20-23. Edited and translated by Justin Mossay. SChr 270. Paris: Les Éditions du Cerf, 1980. —. Orations 24-26. Edited and translated by Justin Mossay. SChr 284. Paris: Les Éditions du Cerf, 1981. —. Orations 27-31. Edited and translated by Paul Gallay and Maurice Jourjon. SChr 250. Paris: Les Éditions du Cerf, 1978. —. Orations 32-37. Edited and translated by Claudio Moreschini. SChr 318. Paris: Les Éditions du Cerf, 1985. —. Orations 38-41. Edited and translated by Claudio Moreschini. SChr 358. Paris: Les Éditions du Cerf, 1990. —. Orations 42-43. Edited and translated by Jean Bernardi. SChr 384. Paris: Les Éditions du Cerf, 1992.

XIV

J. LOOPSTRA

The Orations (Syriac): Gregory of Nazianzus. Sancti Gregorii Nazianzi opera, Versio syriaca, I. Oratio XL. Edited by J. C. Haelewyck. CCSG 49, CN 14. Turnhout-Leuven, Brepols, 2001. —. Sancti Gregorii Nazianzi opera, Versio syriaca, II. Orationes XIII, XLI. Edited by Andrea B. Schmidt. CCSG 47, CN 15. Turnhout-Leuven, Brepols, 2002. —. Sancti Gregorii Nazianzi opera, Versio syriaca, III. Orationes XXVII, XXXVIII, XXXIX. Edited by J. C. Haelewyck. CCSG 53, CN 18. Turnhout-Leuven, Brepols, 2005. —. Sancti Gregorii Nazianzi opera, Versio syriaca, IV. Orationes XXVIII, XXIX, XXX, XXXI. Edited by J. C. Haelewyck. CCSG 65, CN 23. Turnhout-Leuven, Brepols, 2007. —. Sancti Gregorii Nazianzeni Opera: Versio syriaca, V. Orationes I, II, III. Edited by J. C. Haelewyck. CCSG, 77, CN 25. Turnhout: Brepols, 2011. —. Die syrische Handschrift Berlin Sachau 220. Edited by E. Malki. Heidelberger orientalische Studien, 6. Frankfurt am Main: Peter Lang,1984. [Or. 39 and Or. 41] —. The Fourth Book of Maccabees and Kindred Documents in Syriac. Edited by Robert Bensly and W. Emery Barnes. Cambridge: Cambridge University Press, 1895. Carmina (Greek): Gregory of Nazianzus. Patrologiae cursus completus: Series graeca (PG). Volume 37. Edited by J. P. Migne. Paris: 1862. Carmina (Syriac): Gregory of Nazianzus. Sancti Gregorii Theologi liber carminum iambicorum. 2 Volumes. Edited by Böllig, P. and H. Gismondi. Beirut, 1895-96. Pseudo-Nonnos Scholia (Greek): Pseudo-Nonnos. Patrologiae cursus completus: Series graeca (PG). Volume 36. Edited by J. P. Migne. Paris: 1886. —. Pseudo-Nonniani in IV Orationes Gregorii Nazianzeni commentarii. Edited by Jennifer Nimmo-Smith. CCSG 27, CN 2. Turnhout, 1992. Pseudo-Nonnos Scholia (Syriac): Pseudo-Nonnos. The Syriac Version of the Pseudo-Nonnos Mythological Scholia. Edited and translated by Sebastian Brock. Cambridge, 1971. Fourth Collection: Epistles of Basil of Caesarea and Gregory of Nazianzus Patrologiae cursus completus: Series graeca (PG). Volumes 32 and 37. Edited by J. P. Migne. Paris: 1857, 1862. Gregory of Nazianzus. Gregor von Nazianz. Briefe. Edited and translated by Paul Gallay. Griechische Christliche Schriftsteller 53. Berlin, 1969.

ABBREVIATIONS AND TRANSLITERATION

XV

—. Grégoire de Nazianze. Lettres. 2 Volumes. Edited and translated by Paul Gallay. Paris: Société d’édition “Les Belles Lettres,” 1964, 1967. —. Grégoire de Nazianze. Lettres théologiques. Edited and translated by Paul Gallay. SChr 208. Paris: Éditions du Cerf, 1974. Basil of Caesarea. Sainte Basile, Lettres. 3 Volumes. Edited and translated by Paul Yves Coutonne. Paris, 1957, 1961, 1966. —. Saint Basil, the Letters. Edited and translated by Roy J. Deferrari. 4 Volumes. LCL 190, 215, 243, 270. London, 1926-1934. Fifth Collection: Severus of Antioch Severus of Antioch. Homilies 1-17 in “Les Homiliae cathedrales de Sévère d’Antioche.” Edited and translated by M. Brière and F. Graffin. PO 38.2 (1976): 246-470. —. Homilies 18-25 in “Les Homiliae cathedrales de Sévère d’Antioche.” Edited and translated by M. Brière and F. Graffin. PO 37.1 (1975): 1-180. —. Homilies 26-31 in “Les Homiliae cathedrales de Sévère d’Antioche.” Edited and translated by M. Brière and F. Graffin. PO 36.4 (1974): 536-676. —. Homilies 32-39 in “Les Homiliae cathedrales de Sévère d’Antioche.” Edited and translated by M. Brière, F. Graffin, and C. Lash. PO 36.3 (1972): 391535. —. Homilies 40-45 in “Les Homiliae cathedrales de Sévère d’Antioche.” Edited and translated by M. Brière and F. Graffin. PO 36.1 (1971): 1-135. —. Homilies 46-51 in “Les Homiliae cathedrales de Sévère d’Antioche.” Edited and translated by M. Brière and F. Graffin. PO 35.3 (1969): 281-390. —. Homilies 52-57 in “Les Homiliae cathedrales de Sévère d’Antioche.” Edited and translated by R. Duval. PO 4.1 (1906): 1-94. —. Homilies 58-69 in “Les Homiliae cathedrales de Sévère d’Antioche.” Edited and translated by M. Brière. PO 38.2 (1976): 209-396. —. Homilies 70-76 in “Les Homiliae cathedrales de Sévère d’Antioche.” Edited and translated by M. Brière. PO 12.1 (1915): 1-164. —. Homilies 77 in “Les Homiliae cathedrales de Sévère d’Antioche.” Edited and translated by Kugener and E.Triffaux. PO 16.5 (1924): 761-865. —. Homilies 78-83 in “Les Homiliae cathedrales de Sévère d’Antioche.” Edited and translated by M. Brière. PO 20.2 (1927): 271-434. —. Homilies 84-90 in “Les Homiliae cathedrales de Sévère d’Antioche.” Edited and translated by M. Brière. PO 23.1 (1931): 1-176. —. Homilies 91-98 in “Les Homiliae cathedrales de Sévère d’Antioche.” Edited and translated by M. Brière. PO 25.1 (1935): 1-174. —. Homilies 99-103 in “Les Homiliae cathedrales de Sévère d’Antioche.” Edited and translated by I. Guidi. PO 22.2 (1930): 201-312. —. Homilies 104-112 in “Les Homiliae cathedrales de Sévère d’Antioche.” Edited and translated by M. Brière. PO 25.4 (1943): 619-816. —. Homilies 113-119 in “Les Homiliae cathedrales de Sévère d’Antioche.” Edited and translated by M. Brière. PO 26.3 (1940): 259-450. —. Homilies 120-125 in “Les Homiliae cathedrales de Sévère d’Antioche.” Edited and translated by M. Brière. PO 29.1 (1960): 1-262.

XVI

J. LOOPSTRA

PRIMARY SOURCES CITED ABBELOOS and LAMY (eds. and trans.) 1877 — Abbeloos, Joannes Baptista and Thomas Josephus Lamy, eds. and trans. Gregorii Barhebræi Chronicon Ecclesiasticum. Volume 3. Louvain, 1877. BEDJAN (ed.) 1898 — Bedjan, P., ed. Nomocanon Gregorii Barhebraei. Paris, 1898. BERNARDI (ed. and trans.) 1992 — Bernardi, Jean, ed. and trans. Orations 42–43. SChr 384. Paris, 1992. BICKELL 1873 — Bickell, G. Sancti Isaaci Antiochi. Volume 1. Giessen, 1873. BÖLLIG and GISMONDI 1895-96 — Böllig, P. and H. Gismondi. Sancti Gregorii Theologi liber carminum iambicorum. 2 vols. Beirut, 1895-96. BRAUN 1914–15 — Braun, Oskar. Timothei Patriarchae I epistulae. CSCO 74– 75; Louvain, 1914–15. BROCK 1971 — Brock, Sebastian. The Syriac Version of the Pseudo-Nonnos Mythological Scholia. Cambridge, 1971. BROOKS (ed.) 1903 — Brooks, E. W., ed. The Sixth Book of the Select Letters of Severus Patriarch of Antioch in the Syriac Version of Athanasius of Nisibis. 2 vols. London, 1902–3. BUDGE (ed.) 1893 — Budge, E. W., ed. The Book of Governors: The Historia Monastica of Thomas Bishop of Marga. 2 vols. London, 1893. CHABOT (ed.) 1910–24 — Chabot, J. B., ed. Chronique de Michel le Syrien. 4 vols. Paris, 1910–24. CHILDERS (ed. and trans.) 2013 — Childers, Jeff, ed. and trans. The Syriac Version of John Chrysostom’s Commentary on John. Mêmrê 1-43. 2 vols. CSCO 651 (Syr.), 652 (Eng.). Louvain, 2013. COURTONNE (ed. and trans.) 1957-1966 — Courtonne,Yves, ed. and trans. Sainte Basile, Lettres. 3 vols. Paris, 1957, 1961, 1966. DALEY 2006 — Daley, Brian. Gregory of Nazianzus. New York, 2006. DEAN (ed. and trans.) 1935 — Dean, James. Epiphanius’ Treatise on Weights and Measures: The Syriac Version. Chicago, 1935. DEFERRARI (ed.) 1934 — Deferrari, Roy J., ed. St. Basil: Letters, LCL 4. Cambridge, MA, 1934. DELCOGLIANO (trans.) 2012 — DelCogliano, Mark, trans. St. Basil the Great On Christian Doctrine and Practice. New York, 2012. DELCOGLIANO forthcoming — DelCogliano, Mark, trans. “Basil of Caesarea, Epistles 261 and 262.” In The Cambridge Edition of Early Christian Writings, Volume 3: Christ, ed. Mark DelCogliano. Cambridge: Cambridge University Press, forthcoming. DRAGUET 1972 — Draguet, René, ed. Commentaire du livre d’Abba Isaïe (logoi IXV) par Dadišo Qatraya (VIIe s.). CSCO 326-327, Scriptores Syri 144-145. Louvain, 1972. DUVAL (ed.) 1888-1901 — Duval, Rubens, ed. Lexicon syriacum auctore Hassano bar Bahlule. 3 vols. Paris, 1888-1901. EVETTS (ed.) 1904 — Evetts, Basil, ed. Peter I–Benjamin I. Part 2 of History of the Patriarchs of the Coptic Church of Alexandria, attributed to Severus of Al’Ashmunein. PO 1. Paris, 1904.

ABBREVIATIONS AND TRANSLITERATION

XVII

FIORI (ed. and trans.) 2014 — Fiori, Emiliano, ed. and trans. Dionigi Areopagita. Nomi divini, Teologia mistica, Epistole: la versione siriaca di Sergio di Resh’ayna (VI secolo). CSCO 656-7, Scriptores Syri 252-3. Louvain, 2014 GIET (ed.) 1968 — Giet, S., ed. Basile de Césarée. Homélies sur l’hexaéméron, 2nd ed. SChr 26. Paris, 1968. GOLITZIN 2016 — Golitzin, Alexander. Jacob of Sarug’s Homily on the Chariot that Prophet Ezekiel Saw. Piscataway, NJ, 2016. GOTTHEIL (ed.) 1887 — Gottheil, Richard. A Treatise on Syriac Grammar, Elias of Ṣobā. Berlin, 1887. HARRISON 2008 — Harrison, Verna. Festal Orations. Saint Gregory of Nazianzus. New York, 2008. HOFFMAN 1880 — Hoffman, George. Opuscula Nestoriana. Kiel, 1880. HOFSTRA 2019 — Hofstra, Johan, ed. and trans. Isho῾dad of Merw. Commentary on the Gospel of John. 2 vols. CSCO 671 (Syr.), 672 (Eng.). Louvain, 2019. LABOURT 1903 — Labourt, Jérôme, ed. Dionysius Bar Ṣalībī. Expositio liturgiae. CSCO 93. Paris, 1903. LANG (ed.) 2001 — Lang, Uwe Michael, ed. The Arbiter. John Philoponus and the Controversies Over Chalcedon in the Sixth Century. A Study and Translation of the Arbiter. Leuven, 2001. MCVEY 1993 — McVey, Kathleen. George, Bishop of the Arabs, a Homily on Blessed mar Severus, Patriarch of Antioch. Louvain, 1993. MEYER (trans.) 2017 — Meyer, Mark, (trans.). Exodus According to the Syriac Peshitta Version with English Translation. Piscataway, N.J., 2017. MOBERG (ed. and trans.) 1907 — Moberg, Axel, ed. and trans. Buch der Strahlen. Die grössere Grammatik des Barhebräus. Übersetzung nach einem kritisch berichtigten Texte mit textkritischem Apparat und einem Anhang: Zur Terminologi. Leipzig, 1907. MOBERG (ed. and trans.) 1922 — Moberg, Axel, ed. and trans. Le livre des splendeurs. La grande grammaire de Grégoire Barhebraeus. Texte syriaque édité d’après les manuscrits avec une introduction et des notes. Lund: C. W. K. Gleerup, 1922. MORAG 1962 — Morag, Shelomo. The Vocalization Systems of Arabic, Hebrew, and Aramaic. Gravenhage, 1962. NIMMO-SMITH 2001 — Nimmo-Smith, Jennifer. A Christian’s Guide to Greek Culture. The Pseudo-Nonnos Commentaries on Sermons 4, 5, 39, and 43 by Gregory of Nazianzus. Translated Texts for Historians 37. Liverpool, 2001. PHILLIPS (ed. and trans.) 1869 — Phillips, George. A Letter by Mār Jacob, Bishop of Edessa, on Syriac Orthography; also a Tract by the Same Author and a Discourse by Gregory Barhebraeus on Syriac Accents. London, 1869. ŠANDA (ed.) 1930 — Šanda, A., ed. Opuscula monophysitica Ioannis Philoponi. Beirut, 1930. SPRENGLING and GRAHAM (eds. and trans.) 1931 — Sprengling, Martin and William Graham, eds. and trans. Barhebraeus’ Scholia on the Old Testament. Part I: Genesis-II Samuel. Chicago, 1931. THOMPSON (ed.) 1995 — Thomson, Robert W., ed. Homilies on the Hexaemeron. 2 vols. CSCO 550 (Syr.), 551 (Eng.). Louvain, 1995.

XVIII

J. LOOPSTRA

VASCHALDE 1915 — Vaschalde, Arthur Adolphe, ed. Babai Magni Liber de Unione. CSCO 79-80, Scriptores Syri 34-35. Louvain, 1915. VINSON (ed. and trans.) 2003 — Vinson, Martha. St. Gregory of Nazianzus Select Orations. FOC 107. Washington, DC, 2003. WATT (trans.) 1986 — Watt, John, trans. The Fifth Book of the Rhetoric of Antony of Tagrit. Louvain, 1986. WILLIAMS and WICKHAM 2002 — Williams, Frederick and Lionel Wickham. On God and Christ. The Five Theological Orations and Two Letters to Cledonius. New York, 2002. SECONDARY SOURCES CITED AKHRASS 2015 — Akhrass, Roger-Youssef. “A List of Homilies of Mar Jacob of Serugh.” Syriac Orthodox Patriarchal Journal 53 (2015): 87-161. ALLEN 1996 — Allen, Pauline. “Severus of Antioch and the Homily: The End of the Beginning?” Pages 165–77 in The Sixth Century — End or Beginning?, ed. P. Allen and E. M. Jeffreys. Byzantina Australiensia 10. Brisbane, 1996. ARTHUR 2008 — Arthur, Rosemary. Pseudo-Dionysius as Polemicist. Aldershot, 2008. ARZHANOV 2019 — Arzhanov, Yuri. Syriac Sayings of Greek Philosophers: A Study in Syriac Gnomologia with Edition and Translation. CSCO 669. Leuven, 2019. ASSEMANI 1725 — Assemani, J. S. Bibliotheca Orientalis Clemenino-Vaticana III/1. Rome, 1725. ASSEMANI and ASSEMANI 1756 — Assemani, J. S. and S. E. Assemani. Bibliothecae Apostolicae Vaticanae codicum manuscriptorum catalogus. Volume 3. Rome, 1756. AUDO 1897 — Audo, Thomas. Dictionnaire de la langue chaldéenne: ťƍƤƆĪŦƦƊƀƏ ťƀìſĿŴƏ. 2 vols. Mosul, 1897. BAARS 1962 — Baars, W. “The ‘Nicene’ Creed in the Manuscripts of the Syriac Massora.” JThS 13 (1962): 336–39. BARR 1989 — Barr, James. The Variable Spellings of the Hebrew Bible. Oxford, 1989. BARSOUM 2003 — Barsoum, Ignatius Aphram I. The Scattered Pearls. A History of Syriac Literature and Sciences. 2nd ed. Trans. and ed. Matti Moosa. Piscataway, NJ, 2003. BAUMSTARK 1903 — Baumstark, Anton. “Eine syrische ‘traditio legis’ und ihre Parallelen.” OC 3 (1903): 173–200. BAUMSTARK 1912 — Baumstark, Anton. “Die literarischen Handschriften des jakobitischen Markusklosters in Jerusalem.” OC ns 2 (1912): 120–36. BAUMSTARK 1922 — Baumstark, Anton. Geschichte der syrischen Literatur, mit Ausschluss der christlich-palästinensischen Texte. Bonn, 1922. BROCK, “GREEK INTO SYRIAC” 1977 — Brock, Sebastian. “Greek into Syriac and Syriac into Greek.” Journal of the Syriac Academy 3 (1977): 1-17. Reprint in chapter 2 of Syriac Perspectives on Late Antiquity. London, 1984.

ABBREVIATIONS AND TRANSLITERATION

XIX

BROCK, “LIMITATIONS” 1977 — Brock, Sebastian. “Limitations of Syriac in Representing Greek.” Pages 83-98 in The Early Versions of the New Testament, ed. B. Metzger. Oxford, 1977. BROCK 1979 — Brock, Sebastian. “Jacob of Edessa’s Discourse on the Myron.” OC 63 (1979): 20-36. BROCK 1983 — Brock, Sebastian. “Towards a History of Syriac Translation Technique.” Pages 1–14 in III Symposium Syriacum, Goslar 7–11 September 1980, ed. René Lavenant. OCA 221. Rome, 1983. Reprint in chapter 10 of Studies in Syriac Christianity. Brookfield, VT, 1992. BROCK 1987 — Brock, Sebastian. “Basil’s Homily on Deut. xv 9: Some Remarks on the Syriac Manuscript Tradition.” Pages 57–66 in Texte und Text kritik — eine Augsatzsammlung, ed. J. Dummer. TU 133. Berlin, 1987. BROCK and KIRAZ 2015 — Brock, Sebastian and George Kiraz. Gorgias Concise Syriac-English English Syriac Dictionary. Pitscataway, NJ, 2015. BROCK and VAN ROMPAY 2014 — Brock, Sebastian and Luc Van Rompay. Catalogue of the Syriac Manuscripts and Fragments in the Library of Deir AlSurian, Wadi al-Natrun (Egypt). OLA 227. Peeters, 2014. BROCK, BUTTS, KIRAZ, AND VAN ROMPAY (eds.) 2011 — Brock, Sebastian P., Aaron Michael Butts, George Anton Kiraz, and Lucas Van Rompay, eds. The Gorgias Encyclopedic Dictionary of the Syriac Heritage. Piscataway, NJ, 2011. BROVENDER 1976 — Brovender, Chaim. “‫כתבי יד השמהא הסוריים נתוח טיפולוגי‬ ‫ חשאתי‬The Syriac SHEMAHE MSS: A Typological and Comparative Study.” PhD diss., Hebrew University, 1976. BROWNING 1963 — Browning, Robert. Review of Sainte Basile, Lettres, ed. and trans. by Y. Courtonne. Classical Review 13, no. 1 (1963): 67. BUTTS 2017 — Butts, Aaron. “Manuscript Transmission as Reception History: the case of Ephrem the Syrian (d. 373).” JECS 25.2 (2017): 281-306. CHADWICK 1964 — Chadwick, H. Review of Les manuscrits des lettres de Saint Grégoire de Nazianze, ed. Paul Gallay. Classical Review 16 (1964): 409. COAKLEY 2011 — Coakley, James. “When Where the Five Greek Vowel Signs Introduced into Writing?” JSS 56 (2011): 307–325. CRIBIORE 1996 — Cribiore, Raffaella. Writing, Teachers, and Students in GraecoRoman Egypt. Atlanta, 1996. CRIBIORE 2001 — Cribiore, Raffaella. Gymnastics of the Mind: Greek Education in Hellenistic and Roman Egypt. Princeton, NJ, 2001. CRIBIORE 2009 — Cribiore, Raffaella. “Education in the Papyri.” Pages 320–37 in The Oxford Handbook on Papyrology, ed. Roger Bagnall. Oxford, 2009. DAGRON 1976 — Dagron, Gilbert. “Minorités ethniques et religieuses dans l’Orient byzantin à la fin du Xe au XIe siècle: l’immigration syrienne.” Travaux et Mémoires du Centre de Recherche d’Histoire et Civilisation byzantines 6 (1976): 177–216. DEAN 1934 — Dean, James. “The Old Syriac Calendar.” JAOS 54, no. 2 (1934): 129–42. DELEHAYE and PEETERS 1925 — Delehaye, Hippolite and Paul Peeters. Acta Sanctorum Novembris, collecta, digesta, illustrata. Volume 4. Brussels, 1925.

XX

J. LOOPSTRA

DESREUMAUX 1991 — Desreumaux, Alain. Répertoire des bibliothèques et des catalogues de manuscrits syriaques. Paris, 1991. DETIENNE 1999 — Detienne, Claude. “Grégoire de Nazianze dans la tradition syriaque.” Pages 175–83 in Studia Naziansenica I, edited by B. Coulie. CCSG 41. CN 8. Turnhout, 1999. DIETTRICH 1899 — Diettrich, Gustav. Die Massorah der östlichen und westlichen Syrer in ihren Angaben zum Propheten Jesaia nach fünf Handschriften des British Museum. London, 1899. DOLABANI 1994 — Dolabani, F. Y. Catalogue of Syriac Manuscripts in Za’faran Monastery (Dairo dMor Hananyo), ed. Y. Ibrahim. Damascus, 1994. DOLABANI, LAVENANT, BROCK, and SAMIR 1994 — Dolabani, F. Y., René Lavenant, Sebastian Brock, and Samir Khalil Samir. “Catalogue des manuscrits de la Bibliothèque du Patriarcat Syrien Orthodoxe à Ḥomṣ (auj. à Damas).” ParOr 19 (1994): 555–661. DUVAL 1907 — Duval, Paul Rubens. La littérature syriaque. Paris, 1907. FALLA 2005 — Falla, Terry C. “A Conceptual Framework for a New Comprehensive Syriac-English Lexicon.” Pages 1–79 in Foundations for Syriac Lexicography I, ed. A. Dean Forbes and David G. K. Taylor. Perspectives on Syriac Linguistics 1. Piscataway, NJ, 2005. FEDWICK 1981 — Fedwick, Paul Jonathan. “The Translations of the Works of Basil Before 1400.” Pages 439–512 in Basil of Caesarea: Christian, Humanist, Ascetic, ed. P. J. Fedwick. Toronto, 1981. FEDWICK 1993 — Fedwick, Paul Jonathan. Bibliotheca Basiliana Universalis. A Study of the Manuscript Tradition of the Works of Basil of Caesarea. I. The Letters. Corpus Christianorum. Turnhout, Belgium, 1993. FEDWICK 1996 — Fedwick, Paul Jonathan. Bibliotheca Basiliana Universalis. A Study of the Manuscript Tradition, Translations, and Editions of the Works of Basil of Caesarea. II. The Homiliae Morales, Hexaemeron, de Litteris, with Additional Coverage of the Letters. Part One: Manuscripts. Corpus Christianorum. Turnhout, 1996. FIEY 2004 — Fiey, Jean Maurice, Saints Syriaques. Princeton: The Darwin Press, 2004. FRAHM 2011 — Frahm, Eckhart. Babylonian and Assyrian Text Commentaries: Origins of Interpretation. GMTR. Münster, 2011. FRANZMANN and GARDNER 1997 — Franzmann, M. and I. Gardner. “The Syriac Texts.” Pages 101-30 in Kellis Literary Texts. Dakhleh Oasis Project 4. Oxford, 1997. GOSHEN-GOTTSTEIN 1960 — Goshen-Gottstein, Moshe. Text and Language in Bible and Qumran. Jerusalem, 1960. GOSHEN-GOTTSTEIN 1980 — Goshen-Gottstein, Moshe. “The Peshitta and its Manuscripts.” BO 37 (1980): 13-16. GRAFFIN 1978 — Graffin, François. “Jacques d’Édesse réviseur des homélies de Sévère d‘Antioche d’après le ms. syriaque B. M. Add. 12.159.” Pages 243– 55 in Symposium Syriacum II, ed. F. Graffin. OCA 205. Rome, 1978. GWILLIAM 1891 — Gwilliam, G. H. “The Materials for the Criticism of the Peshitto New Testament, with Specimens of the Syriac Massorah.” Pages 47-100 in Studia Biblica et Ecclesiastica, Volume 3, eds. by S. Drivers, T. Cheyne, and W. Sanday. Oxford, 1891.

ABBREVIATIONS AND TRANSLITERATION

XXI

HALL 1905 — Hall, H. R. Coptic and Greek Texts of the Christian Period from Ostraka, Stelae, etc. in the British Museum. London, 1905. HALLEUX 1983 — Halleux, André de. “La version syriaque des Discours de Grégoire de Nazianze.” Pages 75-111 in II. Symposium Nazianzenum. Studien zur Geschichte und Kultur des Altertums, Neue Folge, 2,2, ed. J. Mossay. Paderborn, 1983. HALLEUX 1985 — Halleux, André de. “Les commentaires syriaques des Discours de Grégoire de Nazianze. Un premier sondage.” Le Muséon 98 (1985): 103– 47. HEIMGARTNER 2016 — Heimgartner, Martin. Die Briefe 30-39 des Ostsyrischen Patriarchen Timotheos I. 2 vols. CSCO 661 (Syr.), 662 (Germ.). Louvain, 2016. JANSMA 1971 — Jansma, Taeke. “A Note on Dislocated Extracts from the Book of Genesis in the Syriac Massoretic Manuscripts.” VT 21, no. 1 (1971): 127–29. JOHNSON 2013 — Johnson, Scott. Jacob of Sarug’s Homily 51, On the Sinful Woman. Piscataway, NJ, 2013. JUCKEL 2006 — Juckel, Andreas. “The ‘Syriac Masora’ and the New Testament Peshitta.” Pages 107–21 in The Peshitta: Its Use in Literature and Liturgy, ed. Bas ter Haar Romeny. Leiden, 2006. JUCKEL 2007 — Juckel, Andreas. “La Réception des Pères grecs pendant la ‘Renaissance’ syriaque. Renaissance — Inculturation — Identité.” Pages 89– 125 in Les Pères grecs dans la tradition syriaque, ed. Andrea Schmidt and D. Gonnet. Études syriaques 4. Paris, 2007. KAWERAU 1960 — Kawerau, Peter. Die jakobitische Kirche im Zeitalter der syrischen Renaissance: Idee und Wirklichkeit. 2nd ed. Berlin, 1960. KESSEL 2015 — Kessel, Grigory. “Manuscript Collection of the Syrian Orthodox Church Meryemana in Diyarbakir: A Preliminary Survey.” Pages 79-123 in Manuscripta Syriaca. Des sources de première main, eds. F. Briquel Chatonnet and M. Debié. Paris, 2015. KING 2012 — King, Daniel. “Elements of the Syriac Grammatical Tradition as these Relate to the Origins of Arabic Grammar.” Pages 187-209 in The Foundations of Arabic Linguistics, ed. Amal Elesha Marogy. Leiden, 2012. KING 2013 — King, Daniel. “Why Were the Syrians Interested in Greek Philosophy?” Pages 61–82 in History and Identity in the Late Antique Near East, ed. Phillip Wood. Oxford, 2013. KIRAZ 2012 — Kiraz, George. Orthography. Vol. 1 of Turras Mamlla; A Grammar of the Syriac Language. Piscataway, NJ, 2015. KIRAZ 2015 — Kiraz, George. The Syriac Dot. Piscataway, NJ, 2015. KOSTER 1967 — Koster, M. D. “A Clue to the Relationship of Some West Syriac Peshiṭta MSS.” VT 17 (1967): 494–96. KUGENER (ed.) 1907 — Kugener, M. A., ed. “Extraits relatifs a Sévère.” PO 2.3. Paris, 1907. LAGARDE 1879 — Lagarde, P. A. Praetermissorum libri duo. Göttingen, 1879. LANTSCHOOT 1965 — Lantschoot, Arnoldus van. Inventaire des manuscrits syriaques des fonds Vatican (490–631) Barbarini oriental et Neofiti. Studi e testi– Biblioteca apostolica vaticana 243. Vatican, 1965. LASH 1981 — Lash, C. J. A. “Techniques of a Translator: Work-notes on the Methods of Jacob of Edessa in Translating the Homilies of Severus of

XXII

J. LOOPSTRA

Antioch.” Pages 365–83 in Überlieferungsgeschichtliche Untersuchungen, ed. Franz Paschke. TU 125. Berlin, 1981. LEROY 1964 — Leroy, Jules. Les manuscrits syriaques à peintures conservés dans les bibliothèques d’Europe et d’Orient. 2 vols. Paris, 1964. LIDDELL and SCOTT 1992 — Liddell, Henry and Robert Scott. A Greek-English Lexicon. 9th ed. Oxford, 1992. LOOPSTRA 2009 — Loopstra, Jonathan. “Patristic Selections in the ‘Masoretic’ Handbooks of the Qarqaptā Tradition.” Ph.D. diss., Catholic University of America, 2009. LOOPSTRA 2011 — Loopstra, Jonathan. “Jacob of Edessa and Patristic Collections in the ‘Syriac Masora’: Some Soundings.” Pages 55–86 in Syrien im 1.–7. Jahrhundert nach Christus, ed. Dmitrij Bumazhnov. Studien und Texte zu Antike und Christentum. Tübingen: Mohr Siebeck, 2011. LOOPSTRA 2014–15 — Loopstra, Jonathan. An East-Syrian Manuscript of the Syriac ‘Masora’. 2 Vols. Piscataway, NJ, 2014–15. LOOPSTRA 2017 — Loopstra, Jonathan. “Le Nouveau Testament dans les manuscrits syriaques massoretiques. Ou en sommes-nous?” Pages 181-201 in Le Nouveau Testament en syriaque, ed. J.-C. Haelewyck. Études Syriaques 15. Paris, 2017. MARTIN, “Voyelles syriennes,” 1869 — Martin, Jean Pierre Paulin. “Jacques d’Édesse et les voyelles syriennes.” JA ser. 6 vol. 13 (1869): 447-82. MARTIN, “Karkaphienne,” 1869 — Martin, Jean Pierre Paulin. “Tradition karkaphienne, ou la massore chez les Syriens.” JA ser. 6 vol. 14 (1869): 245–379. MARTIN 1872 — Martin, Jean Pierre Paulin. “Syriens orientaux et occidentaux. Essai sur les deux principaux dialectes araméens.” JA ser. 6 vol. 19 (1872): 305–483. MARTIN 1875 — Martin, Jean Pierre Paulin. “Histoire de la ponctuation: ou de la massore chez les Syriens.” JA ser. 7 vol. 5 (1875): 81–208. MCGUCKLIN 2001 — McGucklin, John. Saint Gregory of Nazianzus: An Intellectual Biography. New York, 2001. MERX 1889 — Merx, Adalbert. Historia artis grammaticae apud Syros Abhandlungen für die Kunde des Morgenlandes. Brockhaus, 1889. MOBERG 1928 — Moberg, Axel. Eine syrische Masora-Handschrift in der Universitäts-Bibliothek zu Lund. Lund, 1928. NAU 1914 — Nau, F. “Sur quelques autographes de Michel le Syrien, patriarch d’Antioche de 1166 à 1199.” ROC 19 (1914): 378–97. NÖLDEKE 1904 — Nöldeke, Theodore. Compendious Syriac Grammar, trans. James Crichton. London, 1904. PAYNE SMITH, J. 1903 — Payne Smith, J. A Compendious Syriac Dictionary. Oxford, 1903. PAYNE SMITH, R. 1901 — Payne Smith, Robert. Thesaurus syriacus. 2 vols. Oxford, 1901. PERCZEL 2009 — Perczel, Istvan. “The Earliest Syriac Reception of Dionysius.” Pages 27–41 in Re-Thinking Dionysius the Areopagite, ed. Sarah Coakley and Charles Stang. Oxford, 2009. PUSEY and GWILLIAM 1901 — Pusey, P. E. and G. H. Gwilliam. Tetraeuangelium sanctum. Oxford, 1901.

ABBREVIATIONS AND TRANSLITERATION

XXIII

REVELL 1975 — Revell, E. J. “The Diacritical Dots and the Development of the Arabic Alphabet.” Journal of Semitic Studies 20 (1975): 178-90. ROSEN and FORSHALL 1838 — Rosen, Friedrich, and Josiah Forshall. Catalogus codicum manuscriptorum orientalium qui in Museo Britannico asservantur. Pars prima, codices syriacos et carshunicos amplectens. London, 1838. ROUX 2002 — Roux, René. L’exégèse biblique dans les Homélies cathédrales de Sévère d’Antioche. SEAug 84. Rome, 2002. SALEY 1998 — Saley, Richard J. The Samuel Manuscript of Jacob of Edessa: A Study in Its Underlying Textual Traditions. MPIL 9. Leiden, 1998. SAINT-LAURENT et al. — Saint-Laurent, Jeanne-Nicole Mellon et al., Qadishe: A Guide to the Syriac Saints. www.syriaca.org. SCHMIDT 1998 — Schmidt, Andrea B. “The Literary Tradition of Gregory of Nazianzus in Syriac Literature and Its Historical Context.” Harp 11 (1998): 127–34. SCHMIDT and GONNET 2007 — Schmidt, Andrea and D. Gonnet. Les Pères grecs dans la tradition syriaque. Études syriaques 4. Paris, 2007. SEGAL 1953 — Segal, Judah Benzion. The Diacritical Point and the Accents in Syriac. London Oriental Series 2. Oxford, 1953. SCHER 1909 — Scher, Addai. “Notice sur les manuscrits syriaques du Musée Borgia aujourd’hui à la Bibliothèque Vaticane.” JA 10, 13 (1909): 249-287. SOKOLOFF 2009 — Sokoloff, Michael. A Syriac Lexicon. Piscataway, NJ, 2009. TANNOUS 2018 — Tannous, Jack. The Making of the Medieval Middle East. Princeton, NJ, 2018. TANNOUS 2013 — Tannous, Jack. “You Are What You Read: Qenneshre and the Miaphysite Church in the Seventh Century.” Pages 83-102 in History and Identity in the Late Antique Near East, ed. Philip Wood. Oxford, 2013. TAYLOR 2007 — Taylor, David G.K. “Les Pères cappadociens dans la tradition syriaque.” Pages 43–61 in Les Pères grecs dans la tradition syriaque. Études syriaques 4, edited by Andrea Schmidt and D. Gonnet. Paris, 2007. TEULE 2009 — Teule, Herman, “Athanasius of Balad.” Pages 157-9 in ChristianMuslim Relations 600 – 1500. ed. David Thomas. Leiden, 2009. TEULE, TAUWINKL, TER HAAR ROMENY, and VAN GINKEL (eds.) 2010 — Teule, Herman G. B. and Carmen Fotescu Tauwinkl, Robert Bas ter Haar Romeny, and Jan J. van Ginkel, eds. The Syriac Renaissance. Eastern Christian Studies 9. Leuven, 2010. VAN ROEY and MOORS 1973 — Van Roey, A. and H. Moors. “Les discours de Saint Grégoire de Nazianze dans la littérature syriaque. 1. Les manuscrits de la version ‘ancienne.’” OLP 4 (1973): 121–33. VAN ROEY and MOORS 1974 — Van Roey, A. and H. Moors. “Les discours de Saint Grégoire de Nazianze dans la littérature syriaque. 2. Les manuscrits de la version ‘récente.’” OLP 5 (1974): 79-125. VAN ROMPAY 1999 — Van Rompay, Lucas. “Les versions syriaques.” Pages 111– 208 in La chaîne sur l’Exode, I. Fragments de Sévère d’Antioche, ed. F. Petit. Louvain, 1999. VARGHESE 2015 — Varghese, Baby. “The Byzantine Occupation of Northern Syria (969–1085) and Its Impact on the Syrian Orthodox Liturgy.” ParOr 40 (2015): 447–67.

XXIV

J. LOOPSTRA

VÖÖBUS 1973 — Vööbus, Arthur. Handschriftliche Überlieferung der MēmrēDichtung des Ja‘qōb von Serūg. CSCO 344–45, 421–22. Subsidia 39–40, 60–61. Louvain, 1973. WATT 2007 — Watt, John. “Les Pères grecs dans le curriculum théologique et philologique des écoles syriaques.” Pages 27–41 in Les Pères grecs dans la tradition syriaque. Études syriaques 4, ed. Andrea Schmidt and D. Gonnet. Paris, 2007. WATT 2015 — Watt, John. “The Syriac Aristotelian Tradition and the SyroArabic Baghdad Philosophers.” Pages 7–43 in Ideas in Motion in Baghdad and Beyond, ed. Damien Janos. Leiden, 2015. WEBSTER 1913 — Webster, Noah. Webster’s Revised Unabridged Dictionary. New York,1913. WRIGHT 1870–72 — Wright, William. Catalogue of the Syriac Manuscripts in the British Museum: Acquired Since the Year 1838. 3 vols. London, 1870–72. Reprint, Piscataway, NJ, 2004. WRIGHT 1901 — Wright, William. Catalogue of the Syriac Manuscripts in the Library of the University of Cambridge. 2 vols. Cambridge, 1901. Reprint, Piscataway, NJ, 2002. ZOTENBERG 1874 — Zotenberg, Hermann. Catalogues des manuscrits syriaques et sabéens (mandaïtes) de la Bibliothèque nationale. Paris, 1874.

1. INTRODUCTION But the honorable ῾Enanisho῾ inscribed divisions and definitions of different things upon the walls of his monastic cell. And when his brother Mar Isho῾-Yahb came to pray in this monastery, he saw the divisions of the philosophical science by his brother ῾Enanisho῾. Mar Isho῾-Yahb begged him to write a commentary on these things for him and to send it to him, which he also did. … ῾Enanisho῾ also wrote an arrangement (or correction) of the ò vocalized words and obscure readings (ŦƦſǔƟĪĭ ŦųƊƣĪ ŦĽĿĭŁ ò ŦƦŹŴƊƕ) of the books of the fathers, which is used with various significations in the library of this monastery, and which surpasses all other collations in accuracy. Thomas of Marga, The Book of Governors1

In his Book of Governors, the bishop Thomas of Marga (9th c.) records the memorable story of the seventh-century monk ῾Enanisho῾, who famously scrawled the “divisions and definitions of different things” in Syriac across the walls of his monastic cell. While lists of logical or philosophical terms inscribed, literally ‘engraved’ (√ ƋƣĿ), across the walls of a room meant for prayer and contemplation would be a sight to behold, archaeologists have yet to discover this celebrated wall graffiti. On the other hand, nearly a dozen manuscripts have been preserved with titles identical to ῾Enanisho῾ ’s second work in the quote above: “an arrangement of the vocalized words and obscure readings of the books of the fathers.” Despite having similar titles, most of these manuscripts were composed over three hundred years after the life of ῾Enanisho῾. So we can assume that these later manuscripts would not be exactly identical with the earlier work of ῾Enanisho῾ mentioned above. For one thing, whereas ῾Enanisho῾ worked within the East Syrian Christian tradition (Church of the East), these later manuscripts were produced by the West Syrian community ò ò ò The Syriac text reads for this second paragraph: ťŨƦƃĪŦƦŹŴ ƊƕŦƦſǔƟĪĭŦ ųƊƣĪŦĽĿĭŁĻĥ ò ò BUDGE ò .ķĭĬŁĭƢſƢƤŨƎſƢũƕťƌǔŶĥĪťƊŶŴƘķĭųƇƄƆĪťƌĬŧƢƉŴƕĪťƃǓĥƦƀŨĪŦƦŷƤŶŀĿŴƙŨƦſĥĪŦŁųŨĥĪ (ed.) 1893, 1:79-80. When we compare my, more literal translation above with Budge’s more verbose and less literal translation below, we can see how he struggled to capture in English the functional meaning of this work titled, literally, ‘vocalized words and obscure readings’: “He also wrote a work on the correct pronunciation of the words and of the difficult words which are used with different significations.” BUDGE (ed.) 1893, 2:178–79. 1

2

J. LOOPSTRA

(Syrian Orthodox, or ‘Jacobite’).2 Furthermore, although it is believed that ῾Enanisho῾’s book of “words and readings” was written with certain histories of monastic ‘fathers’ in mind, these later West Syrian manuscripts preserve instead selections from Syriac translations of the works of Greekspeaking church ‘fathers,’ more theologians and ecclesiastical leaders than solitary desert monks.3 The common feature, nevertheless, between ῾Enanisho῾’s legendary work (if it in fact existed) and these many later manuscripts is the title, which suggests a very peculiar type of Syriac genre. Writings identified by the title ‘[collections of] words and readings (šmohē w-qroyoto)’ indicate a type of instructional handbook, or reader, used to illustrate the pronunciation and vocalization of key words. Although a significant number of Syriac manuscripts preserve examples of this genre, these readers have so far been little studied by modern scholars and remain relatively unknown, even in the field of Syriac Studies. In truth, this title, books of ‘words and readings’ (šmohē w-qroyoto), simply reflects the makeup of these handbooks. For the most part, these manuscripts are made up only of vocalized words and and short phrases. The term šmohē in Syriac can be defined as ‘words’ or ‘nouns’, although in these manuscripts it can signify a word with added vocalization or reading points. The seventh-century West Syrian polyglot Jacob of Edessa writes, “the Syrians call šmohē the (vowel or reading) points when they are united to words.”4 Though these two terms ‘words and readings’ (šmohē w-qroyoto) occur side by side in the title, it is not always easy to distinguish between them; at times the copyists seem almost to equate 2 This study will use as a preferred term ‘West Syrian’ to describe what is sometimes labelled the ‘Jacobite’ or ‘Miaphysite’ church community. The title ‘East Syrian’ will be used to describe the church that is today known as the the ‘Assyrian Church of the East.’ 3 It is doubtful that these later, West Syrian (Miaphysite) manuscripts are related directly to ῾Enanisho῾ ’s earlier, East Syrian work. Indeed, guided by Assemani, Budge suggests that ῾Enanisho῾ ’s work was related to Palladius’s Paradise of the Fathers, which may be true given the tradition that he translated this work from Greek as well. He likewise suggests that ῾Enanisho῾ “anticipated Jacob of Edessa and the monks of Ḳarḳaphtâ,” a direct reference to the works we will be discussing in this volume. BUDGE (ed.) 1893, 2:178 n. 4 and 5. Jeff Childers, in the GEDSH, gives a more recent take on ῾Enanisho῾ ’s work, “At Beth ῾Abe, he wrote a book on philosophical ‘definitions and divisions’, a lexical tool explicating difficult terms in patristic texts, and a ‘Book of Rules for Homographs’ (Liber canonum de aequilitteris), on words having the same consonants but different pronunciations and meanings.” BROCK, BUTTS, KIRAZ, and VAN ROMPAY (eds.) 2011, 144. For more on ῾Enanisho῾ ’s ‘Book of Rules for Homographs,’ see Chapter 3 below. 4 PHILLIPS 1869, űſ. The treatise from which this quote is taken occurs in one of the grammatical tracts commonly attached to most of these West Syrian books of šmohē w-qroyoto.

INTRODUCTION

3

them. Dionysius bar Ṣalibi, in his Commentary on the Liturgy, refers to “the šmohē, which are the qroyoto,” a phrase echoed verbatim in these books of ‘words and readings’.5 Similarly, the sixth-century East Syrian theologian Babai frequently uses the phrase ‘words and readings’ (šmohē w-qroyoto) to designate Christological terms in his theological opus The Book of Union.6 At a basic level, therefore, the term qroyoto can be understood quite literally as ‘readings,’ ‘callings,’ or ‘designations.’7 But Syriac grammarians would further define qroyoto to signify different ways, or modes, of speaking; in Syriac, these came to be shown by large dots placed on or around the word. In today’s parlance, these ‘accent’ dots were used to designate an interrogative, vocative, imperative, or other such modes of speech.8 Taken together, then, these lists of šmohē w-qroyoto were short phrases that included appropriate vocalization, dotted reading marks, and even punctuation and accents.9 In short, what set these long lists of šmohē w-qroyoto (henceforth ‘words and readings’) apart from other Syriac genres was not only their abbreviated nature, but the fact that they included a wide variety of additional, or supplemental marks, most of which did not appear regularly in the corresponding full, non-abbreviated work. For the Near Eastern Christians who used these handbooks, Syriac, a dialect of Aramaic, was the language of their biblical and literary traditions. By the time this genre of Syriac reader was developing, possibly between the sixth and tenth centuries,10 Syriac had been their language 5 LABOURT 1903, 35 l. 4. See, for instance, the end of the selections from Severus of Antioch’s Cathedral Homilies in Paris Syr. MS 64, f. 206r a 13: “the end of the šmohē, ò which are the qroyoto of Mor Severus the Patriarch” IJƢƉťƤſűƟĪŦƦſǔƟƦƀƃĭĥŦųƊƣŴƊƇƣ ťƃƢſƢŹŤƘŧƢſĭŤƏ. 6 For selections from Babai, see the edition of VASCHALDE 1915, 9 l.19, 199 l.14, 231 l.29, and 249 l.25. Vaschalde chose to translate šmohē w-qroyoto into Latin as “nominibus et appelationibus.” The same phrase occurs in other East-Syrian writings, such as the Commentary on the Life of Abba Isaiah by Dadisho Qaṭraya, see DRAGUET 1972, 132 l.14. 7 BROCK AND KIRAZ 2015, 201. 8 See Bar ῾Ebroyo’s grammar, Ktobo d-Ṣemḥē in MOBERG (ed. and trans.) 1913, 194; and MOBERG (ed.) 1922, 91. 9 For an early scholarly discussion of this material, see MARTIN “Karkaphienne,” 1869, 45 and HOFFMAN 1880, v–vii. I hope to provide a more complete examination of this phrase, ‘words and readings,’ in a future introduction to this Syriac genre. It is curious that between Hebrew, Syriac, and Arabic, terms such as qere, qroyoto, and qira’at, respectively, had all become part of scribal parlance between the ninth- to eleventh centuries. Shelomo Morag touched on such commonalities sixty years ago, but more more work remains to be done. MORAG 1962, esp. 9-12. 10 If ῾Enanisho῾ truly developed such a work, his seventh-century collection of words and readings would be our earliest example of such an instructional reader. Our earliest full

4

J. LOOPSTRA

of liturgy and literature for hundreds of years. Translated into Syriac, the Bible and certain Greek patristic texts, became part of a canon of works closely identified with Syriac Christian identity and heritage. But languages change. Just as native English speakers today often need additional help to make sense of certain words in the Canterbury Tales or even the King James Bible, native readers of Syriac eventually required aides so they could to read with greater ‘accuracy’11 the collections of works they so valued. By the seventh to tenth centuries, the canon of Syriac literature included not only works by native Syriac speakers such as Ephrem the Syrian (4th c.) and Jacob of Serugh (5th c.), but also Syriac retranslations of Greek texts that were designed to exactly mirror the original. But these seventh and eighth century translations from the Greek could be excessively literal, often interfering with the natural structure and native vocabulary of the Syriac language. These translations, with their many Greek words, neologisms, and calques, would have proved difficult for some later Syriac-speaking readers, especially those less familiar with the Greek language. Yet it was not simply antiquated words or foreign grammatical constructions that led to the development of these handbooks. In truth, Syriac was traditionally unvocalized. With very few exceptions, most Syriac manuscripts only very occasionally make use of vowels and other reading helps such as rūkkokho/qūššoyo marks that moved the sound of a letter to plosive or fricative. As a rule, unvocalized Syriac continued to be the norm for non-biblical texts until the modern, printed Syriac book appeared. While unvocalized manuscripts may not have presented a problem for earlier Syriac-speaking Christians, for whom Syriac was a mother tongue, it appears that later readers needed additional aids to help them vocalize and pronounce these now centuries-old Syriac works. The distinctive West Syrian system of vowels that is widely used today developed long after so-called ‘East Syrian vowels’ first appeared.12 Our manuscript of the words and readings to the Syriac Bible is in the East Syrian BL Add. MS 12138. See LOOPSTRA 2014–15. 11 Or ‘truthfullness’ (šrīrūto ŦŁĭƢſƢƣ) from Thomas of Marga’s quote above. See n. 1. 12 Although it is true that these dotted vowel marks were adopted and used widely in East Syrian manuscripts, this title is misleading. These same dots were also used in West Syrian manuscripts before and after this community developed their ‘Greek vowels.’ It is not unusual to find these nominally ‘East Syrian vowels’ added to words in these relatively late handbooks, though they are largely West Syrian. In fact, one of the youngest of these handbooks of words and readings, St. Mark’s MS 42 (16th or 17th c.) includes many such dotted vowels.

INTRODUCTION

5

earliest manuscript containing these Greek vowels can be dated to the eighth century, although these vowels appear to have been placed only on Syriac transliterations of Greek words at this time.13 The full West Syrian vowel system as we now know it first appears in tenth century manuscripts, and some of our earliest exemplars come from the region of Melitene, modern Malatya in southern Turkey. As it happens, this is the same period and place where most of these West Syrian books of words and readings also first appear. Although there are still questions about whether or not the compilers of these manuscripts are responsible for the development of this system of vocalization,14 there is no doubt that the collections of words and readings in these manuscripts are our most extensive sources for how West Syrian vowels were placed. In other words, the development of this genre was more than just an academic or antiquarian concern for Syriac-heritage readers; it was highly pragmatic. Because both the Bible and Syriac translations of other Greek writings continued to be read in West Syrian church and school settings, it was vital that scribes and clergy become proficient in these ancient writings. Yet, as any beginning student of the Syriac language knows, unvocalized Syriac can be read in a number of possible ways, depending on the context. Hence, the significance of this genre: only in these handbooks would a pre-modern reader of Syriac have encountered copiously vocalized selections from versions of the Bible as well as the writings of Greek-speaking church fathers. Consequently, these long lists of words and readings are valuable records of ancient Syriac reading and interpretative traditions. We can see the very practical value of these manuscript readers in the following example from Or. 39, “On the Holy Lights,” by Gregory of Nazianzus (4th c.). Attacking the pagan “rites of the Egyptians,” Gregory writes, nor the ill-fortunes of Isis and the goats more venerable than the Mendesians, and the stall of Apis, the calf that luxuriated in the folly of the Memphites, nor all those honors with which they outrage the Nile…15 COAKLEY 2011, 310. In his larger grammar the Kṯoḇo d-Ṣemḥē, Bar ῾Ebroyo relays a tradition that it was the ‘Western teachers’ from the monastery of Qarqopto who were responsible for the ‘completion’ of West Syrian vowel signs. He writes, “The Qarqpoyē, western teachers, finding that only zqopo and ptoḥo differed, while the other vowels were in like pairs, handed down five (vowels): zqopo, ptoḥo, rboṣo, ḥboṣo, and ῾ṣoṣo…” MOBERG (ed.) 1922, 4 l. 16. 15 This English translation from the Greek is taken from DALEY 2006, 130. The underlining is my own. 13 14

6

J. LOOPSTRA

Of all the words in this excerpt, only the sections underlined above were included in one of these šmohē manuscripts, Dam. Syr. MS 7/16. As Figure 1 shows, the vocalized excerpts in this manuscript (left) would have helped the user pronounce words that were otherwise largely unvocalized in the manuscript containing the full translation (right). Figure 1. Or. 39: Book of Words and Readings (left) and a Regular MS (right). Words and Readings Dam. Syr. MS 7/16, f. 169v b 21–23

Regular MS BL Add. MS 12153, f. 109r b 5–10

© Syrian Orthodox Patr. of Damascus (MS 7/16)

© British Library Board (Add. MS 12153)

Words and Readings

Ō ĪŌ .ƑƀƐſĥ Ņ űƌŤ Ō ÷ Ɖňò .ťňƀƐſ Ō ŏ ó ł ÷ ſĿŅ ĭĥĭ .Ƒƀł Ƙĥ Īť Ņťƌ ĭĿŅ ĥ Ņ .ťňƀƙ÷ Ɗò Ɖň Ī÷ Ņ Ō ìƍëƆĪł ó .ĸŴÿƇƀ

Greek: PG 36, 340.26–28 ‘of Isis’ ‘Mendesians’ ‘and the stall of Apis, the calf’ ‘of the Memphites’ ‘which … the Nile’

Ἴσιδος Μενδησίων Ἄπιδος φάτνη, μόσχου Μεμφιτῶν τὸν Νεῖλον

Although the majority of the words and readings in the above excerpt are Greek words in Syriac transliteration (Ἴσις, Μένδης, Ἄπις, Μεμφίτης, and Νεῖλος), Syriac-heritage scribes would have also found the additional vowels helpful when tryingł to pronounce even native Syriac words Ņ ĥ‘the calf’). in an unvocalized script (ex. ťƌŅ ĭĿ To be clear, we do not know why exactly Syriac-heritage scribes developed this genre as they did. Why place excerpts with vowels and other reading marks in these separate handbooks rather than incorporate them into the full text of regular Syriac manuscripts? Part of the reason may be that Syriac vowels were only a later development, created centuries after the full translations had already been established. Received tradition may have disagreed with the idea of adding these late marks to earlier,

INTRODUCTION

7

well-established translations. After all, vocalization is a form of interpretation. To add vowels to an underlying consonantal text was also to interpret that text. But there may have been more practical reasons as well. Adding vowels to an entire manuscript of Gregory’s orations or Basil’s homilies would have been a time-consuming, tedious, and expensive process. A better option may have been to set down these words and readings, what we will call in this volume “sample texts,” that could illustrate key principles of Syriac grammar and orthoepy (‘correct reading’). Once readers grasped and understood the principles underlying these sample texts, these rules could then be applied to other, unvocalized texts. Yet another option is that scribes simply never would have considered the possibility of applying vowels to full Syriac manuscripts of these works. Why bother with such a laborious process when these separate books of words and readings had already proved effective — for centuries — in teaching vocalization and reading in Syriac school settings? After all, Babai, the copyist of our earliest preserved manuscript of this genre, assumes that both teachers and pupils would read and, in his words, “be enlightened” (√ Ŀųƌ) by ò ) of sample texts from the Syriac his ‘gatherings in’ or ‘gleanings’ (ťźƟŴƆ 16 Bible. In other words, scribes of both Eastern and Western traditions may have chosen to transmit vocalized sample texts through these separate handbooks simply because it had become customary to teach vowels and other marks using these long lists of words and readings. Although we do not know exactly why Syriac-heritage scribes transmitted vowels and reading marks separately, by means of these manuscript readers, several compilers of these šmohē manuscripts use vibrant, although somewhat rhetorical language to describe their work.17 David, the copyist of Vat. Syr. MS 152, one of the earliest of these West Syrian manuscripts, writes in 980 CE, For with sweat and hard labors we have gathered and set down all the prophets and the apostles, the two Testaments, the Old and the New, with exactness of correction (ŦĽĿĭŁĪŦŁĭƦſƦŶ). But at no small prices right up to the completion of its construction! You, therefore, who will come across 16 The copyist of this distinctive East Syrian manuscript, dated to 899 CE, BL Add. MS 12138, claims to have passed down “words and readings” that were part of a traditional program of study in the famous School of Nisibis. He concludes that “One’s happiness and legacy will increase if (one is) diligent in the reading.” See LOOPSTRA 2015, 2:409-410. 17 We have already seen Thomas of Marga’s boast that ῾Enanisho῾’s collection of sample texts was renowned for its ‘accuracy’ (ķĭĬŁĭƢſƢƣšrīrūthon). BUDGE 1893, 1:80.

8

J. LOOPSTRA

this treasure (ŦƦƊƀƏ), (and) perhaps will become students (ťūĭǓĬ) of it, will need to acknowledge the care (involved) in working with it; for it is brought to completion by much diligence (ŦŁŴźƀƙŶ).18

While much of David’s language is rhetorical, his description of the ‘exactness’ (ŦŁĭƦſƦŶḥtītūto) and ‘diligence’ (ŦŁŴźƀƙŶḥpīṭūto) for which he strove echoes language also found, on occasion, in other manuscripts of this genre.19 Moreover, he exhorts his readers to become ‘students’ (literally ‘meditators,’ ťūĭǓĬharūgē) of this ‘treasure’ (ŦƦƊƀƏsīmta).20 While certainly stylistic and somewhat exaggerated, his remarks reflect the substantial amount of time and effort that would have been required to copy, vocalize, and add reading and punctuation dots to the hundreds of thousands of words and readings in Vat. Syr. MS 152. It might even be suggested that these handbooks of sample texts rank among our most complex and multifaceted Syriac manuscripts in terms of scribal activity. 1.1. THE SYRIAC “MASORA” AND THE PATRISTIC “MASORA” The manuscripts in which these collections of abbreviated excerpts from biblical and patristic works were written are known today as the Syriac “Masora.” This is not the original title, as we have already seen. Rather, the title “Masora” was conferred on these manuscripts by nineteenthcentury European scholars for whom these collections of vocalized sample texts seemed analogous to the more well-known Hebrew “Masora.”21 Although it is now clear that these Syriac collections reflect concerns distinct to the Christian communities who penned them, the term “Masora” has held fast. Despite some efforts to change this wording,22 this Hebrew term has become closely associated with these manuscripts over the last century of scholarship. For this reason we will refer to these manuscript readers as the Syriac “Masora” or as “masoretic” compilations/handbooks (always with double quotes). 18

Vat. Syr. MS 152, f. 206v, 10–15. This language of ‘accuracy’ is sometimes used by the compilers, but more often by readers as they engage with these manuscripts. For more on this question of the exactness of the Syriac “Masora,” see chapter 4 below. 20 PAYNE SMITH, J. 1903, 106. Treasure is another common theme used by the copyists to describe their “masoretic” manuscripts. 21 See, for example, WRIGHT 1870–72, 1:101–15; MARTIN “Karkaphienne,” 1869; MARTIN, 1875. 22 See the attempt by Brovender and Loopstra to revert back to the native Syriac terminology, see BROVENDER 1976, LOOPSTRA 2009. 19

INTRODUCTION

9

Moreover, we have become increasingly aware that there were different types, or categories, of these Syriac “Masora” manuscripts. Some collections of words and readings are more individualized and might have catered to the needs of a particular copyist or patron, although few of these relatively independent collections have been preserved.23 The majority of the “masoretic” manuscripts that have been preserved are large compilations, ranging between two hundred to over three hundred folios and containing somewhat regularized collections of sample texts from a nearly identical core of works.24 Whereas the vast majority of this content consists of biblical words and readings, a significant block includes excerpts from the works of four well-known Greek-speaking writers: Ps.-Dionysius, Basil of Caesarea, Gregory of Nazianzus, and Severus of Antioch.25 As we will see in chapter 2, most of the “masoretic” manuscripts that include these patristic works were composed over a relatively short span of time, between the late tenth to early twelfth centuries. This coincides with the beginning of the so-called Syriac renaissance, a West Syrian renewal of learning that followed the Byzantine reconquest of Melitene in the tenth-century. Historically, the subsequent relocation of the patriarchial seat to this region resulted in an influx of both monetary and intellectual capital to the monasteries of Melitene and its environs.26 From colophon entries, we know that several of these West Syrian “Masora” manuscripts were composed in these newly revitalized monasteries.27 Consequently, we have every indication that these larger “masoretic” compilations developed as part of this renaissance of learning in West Syrian Melitene.28 Although the genre had, by this time, already developed as a feature of Syriac learning, it was during the Syriac renaissance that scribes built upon and further 23 This may be, in part, due to a combination of both their smaller size and their relative individuality, but see our discussion of the preserved ‘Appendix’ to Dam. Syr. MS 12/22 in chapter 5. 24 Though ‘regularized’ in some ways, there is also significant divergence between handbooks, as we will see in chapter 3 below. 25 We are, unfortunately, unable to provide an overview of all manuscripts of this genre here. A more general, broad-ranging introduction to the Syriac “Masora” is in progress and should be available in a couple of years. This introduction will provide more information about individual manuscripts, historic backgrounds, and the biblical sample texts in these “masoretic” handbooks. In the meantime, some distinctives of “masoretic” manuscripts in regard to the Peshiṭta New Testament can be found in LOOPSTRA 2017. 26 DAGRON 1976, 177–216. 27 LOOPSTRA 2009, 1:48-55, 65-68. 28 For more on the Syriac renaissance, see KAWERAU 1960 and TEULE, TAUWINKI, TER HAAR ROMENY, AND VAN GINKEL (eds.) 2010.

10

J. LOOPSTRA

refined this genre to include words and readings from the writings of these fathers of the church. One distinctive feature of this genre is that just a single manuscript, in codex form, of the Syriac “Masora” can accommodate vocalized words and readings from a remarkable range of works. Because each manuscript includes only excerpts, sample texts from a homily that might extend to twenty folios in a normal, non-“masoretic” manuscript can take up less than a single folio in the “Masora.” In other words, each of these manuscripts can potentially include sample texts from a library of literally hundreds of different works, whether sermons, biblical texts, or other treatises. Moreover, the compact nature of these compilations means that they would also have been extremely portable; a single “masoretic” manuscript could have been carried from monastery to monastery or scriptorium to scriptorium. As a result, this virtual library of biblical, patristic, and grammatical works, all united in a single manuscript, sheds light on the breadth of works that could have been read in tenth- through thirteenth-century West Syrian circles, the apparent apogee of this genre. One of the earliest of these compiliations to include what eventually became the complete corpus of excerpts in these larger “Masora” manuscripts is Dam. Syr. MS 7/16 (1004 CE).29 As a representative of the more regularized Syriac “Masora,” this manuscript can generally be divided into four major divisions: 1) the Peshiṭta Old and New Testament, 2) the Ḥarqlean New Testament, 3) the writings of the so-called “Orthodox” fathers, and 4) short grammatical and lexicographical tracts. The number and types of short tracts in the fourth part often vary between manuscripts. Taken together, Dam. Syr. MS 7/16 illustrates the extraordinary breadth of writings available in a single “masoretic” compilation. Dam. Syr. MS 7/16 (1004 CE) Part 1: Šmohē Peshiṭta Old Testament30 Šmohē Peshiṭta New Testament 29 This manuscript was not easily accessible to scholars until relatively recently. (It was digitized fewer than five years ago). Some, as a result, have confused the date of this manuscript with the Mosul “masoretic” manuscript. We now know that both manuscripts were written in the same Monastery of the Forty Martyrs, although a decade apart. Mosul MS 16 dates to 1014 CE. The date of the Damascus manuscript (1004 CE) is clear from the ò ťƀìƌŴſűŨ ò ŧǔƐƖƤƊŶĭ ŦŤƉƦƆŁĭ ƚƭ ƦƍƤŨ ĜŦųƊƣĪ ò ƁƉŴƀŨ ò ťƌĬ ťƏĿŴƃ …ƈƠƣ colophon: ťƌƦŨŴŹ ťƀƃŴƀźƌĥĪƎƍŶŴſIJƢƉƎƇſĪťƃĿŤſǔŹŤƘ. (Dam. Syr. MS 7/16, f. 216v a 19). 30 In addition, within these biblical selections, most manuscripts include sample texts from the Nicene Creed after the Psalter selections. See BAARS 1962.

INTRODUCTION

11

Part 2: Šmohē Ḥarqlean New Testament31 Part 3: Šmohē of the Orthodox Fathers Part 4: Šmohē Revelation32 ò ) Jacob of Edessa “On Points” (ŦŵƟŴƌƈźƉ Jacob of Edessa’s letter “On Syriac Orthography” to George, Bishop of Serugh ò ò ) ųƊƣ (Ps.-) Epiphanius, “Šmohē of Points” (ŦŵƟŴƌĪŦ ò “On Particles that are Words and lists of Words (Nouns)” (ƨƉĪŧƢƏĥ ò ò ŦųƊƣĪťƕĪĭŴƣĭ) Epiphanius, “On Measures” (ƨòìƀƃƈƕ) ò ) Epiphanius, “On Weights” (ƨƟƦƉƈƕ (Ps.-) Epiphanius, “On Prophesy” (ŦŁŴƀũƌƈƕ) “On the Sum of (Lectionary) Divisions (in the Books of the Bible)” ò ) “On Deaths of Prophets” (ťƀũƌĪƨźƟ ò “On the Apostles” (ťŷìƀƇƣƈźƉ) ò ) “On the Interpretation of Hebrew Words” (ťſǔũƕŦųƊƣĪťƠƣŴƘ ò ò “On the Interpretation of Greek Words” (ťƀìƌŴſŦųƊƣĪťƠƣŴƘ) “From the Isagoge (Εἰσαγωγή)” [of Porphyry] (ťūŴūŴƐſĥƎƉ) “On the Various Confessions of the Impious Heresies: That is, the ò ò ò ) ƉŦƦſ ĪĭŁ Reprobate” (ŦƦƀƇƐƉƦƀƃĭĥŦƦƖƀƣǓƑƀƏǓĥĪŦƦƙƇŷƤ ò “On the Change of Persons by Points” (ŦŵƟŴƌĪťƘĭĽǔƘƚƇŶŴƣ) “An Explanation of Words from Hebrew and From Others33 taken from the Septuagint (the Syro-Hexapla) ò and the Revision (ŦĽĿĭŁ) ò ƨƉĪťƠƣŴƘħĭŁ) of Jacob of Edessa” (ťƌǔŶĥťƌĥĪĭŦƦſǔũƕ “On the Incarnation of the Word according to the Orthodox Faith of the Holy Fathers, Composed by Rabban John” Colophon Short Grammatical Notes Liturgical Calendars

Another way to visualize this same material is for us to look at the number of different works that are included under each of the headings in parts 1 to 3. Looked at in this way, we see that Dam. Syr. MS 7/16 includes sample texts from a total of 79 books of the Syriac Bible and from 255 orations, homilies, or epistles of the fathers:

31 Ḥarqlean readings generally begin with Acts, continue with Paul’s Epistles, and end with the Gospels. At least two manuscripts, Paris Syr. MS 64 and BL Add. MS 14684, include only the Ḥarqlean Gospels and omit the remainder of the Ḥarqlean New Testament. 32 Only three “masoretic” manuscripts, Dam. Syr. MS 7/16, Mosul MS 16, and St. Mark’s MS 42, contain sample texts from the book of Revelation, a relatively late addition to the West Syrian canon. ò 33 Most manuscripts read instead: ‘other languages’ (ťƍƤëƆťƌǔŶĥ ).

12

J. LOOPSTRA

60 books of the Syriac Peshiṭta Bible 19 books of the Syriac Ḥarqlean New Testament 255 separate works from the Orthodox fathers a final collection of 23 short tracts In other words, this single manuscript of the Syriac “Masora” contains excerpts from a total of 357 writings — an astounding breadth to fit into a single composition. Moreover, if we simply focus on the collection of 255 works attributed to the Greek fathers (in part 3), we find that these words and readings represent writings found in at least seven full, non“masoretic” Syriac manuscripts, which, taken together, span 2146 pages of text (or just over 1073 folios). Put another way, had such a “masoretic” handbook developed in the same period in the Catholic West, a single handbook might well have included words and readings from the entire Old and New Testament in Latin (including Apocrypha), in addition to selections from all fifteen volumes of the writings of Augustine (as numerated from the published Patrologia latina collection of his works), as well as select grammatical and theological tracts.34 Moreover, chronologically, if we compare the development of these Eastern handbooks to a timeline of events in the Latin West, we find that the “masoretic” manuscript listed above, Dam. Syr. MS 7/16, predates both the works of Anselm of Canterbury (d. 1109) and Peter Abelard (d. 1142) by nearly a century. Today, more of these Syriac “Masora” manuscripts are accessible than ever before. Yet these compilations remain some of our most understudied Syriac texts. Why? Part of this relative neglect is due to the composite nature of this genre, consisting, as it does, only of abbreviated words and readings. For many modern scholars, these excerpts are far less enticing to study than, say, the poetry of St. Ephrem or the mystical works of Isaac of Nineveh. Moreover, even for those who attempt a study of these “masoretic” manuscripts, these long lists of sample texts have proven to be formidable barriers. In 34 This simple illustration is roughly based on the number of pages in the Patrologia latina (PL) when compared with the number of pages from the works in the Patristic “Masora” when represented in the Patrologia graeca (PG). In other words, the works of Augustine are in fifteen volumes in the PL (nos. 32–47). The works of Ps.-Dionysius the Areopagite (PG 3–4), Basil the Great (PG 29–32), and Gregory Nazianzen (PG 35–37) are present in nine volumes, with the addition of Severus of Antioch’s 125 Cathedral Homilies.

INTRODUCTION

13

the West Syrian tradition, these long continuums of words and readings lack any versification or other indicators of where each word appears in the corresponding full text (see §4.1. below). As a result, simply reading through these lists of sample texts does not provide a good sense of the wider context; simply glancing over these excerpts tells us nothing about how these selections would have been read in the actual source translation. To ascertain where in each work these sample texts appear, the user must painstakingly locate each excerpt in the corresponding non“masoretic” manuscript — an extremely tedious and time-consuming process. As a result, there has to date been no comprehensive study of these collections in the West Syrian “Masora.” Furthermore, although there have been relatively few studies of these Syriac “Masora” manuscripts in general, even less is known about excerpts in these compilations from the 255 works of the fathers — what we will call the Patristic “Masora.” This is despite the fact that this collection constitutes a fairly substantial part of most West Syrian “masoretic” manuscripts. Unlike the biblical portions of these compilations, most of the underlying Syriac translations of these patristic works have only recently been published.35 And, even today, there are still no searchable electronic databases that could help scholars more easily locate these thousands of patristic words and readings in their corresponding, full Syriac translations. Those few scholars who have approached the study of this material have had to locate these sample texts in non-“masoretic” manuscripts largely without the help of such digital technology. Yet, in a way, this method of working has been positive. It means that scholars have had to approach this material much as the original readers of these manuscripts must have done, with both “masoretic” and non-“masoretic” manuscripts side by side. As a result of these difficulties, only select portions of the Patristic “Masora” have been studied, and then only superficially.36 But why bother to examine thousands of words and readings in the Patristic “Masora”? After all, what can these excerpts — rarely even including full sentences — possibly reveal about the transmission and use of the writings of Ps.-Dionysius, Basil of Caesarea, Gregory of Nazianzus, and Severus of Antioch in the Syriac-speaking East? 35 Severus of Antioch’s Cathedral Homilies were published in the PO. The Syriac text of many of Gregory Nazianzen’s orations have now been published, but only fairly recently. 36 HALLEUX 1985 and DETIENNE 1999.

14

J. LOOPSTRA

For one thing, although these “masoretic” compilations contain only fragments from these longer translations, more of these abbreviated texts are preserved in “Masora” manuscripts than have been conserved in full, non-“masoretic” manuscripts of these same Syriac works. For instance, whereas only one manuscript of Basil’s homilies has been preserved in the translation and arrangement used by the compilers of these “masoretic” manuscripts, a total of nine manuscripts of the Patristic “Masora” preserve words and readings from this collection (§2.2.2.). The sheer number of preserved “masoretic” manuscripts also hints that these translations may have been distributed far out of proportion to the relatively small number of non-“masoretic” manuscripts extant today (§2.1.). At the same time, many of these Syriac “Masora” manuscripts are contemporaneous with, or even predate, manuscripts that preserve these same works in the original Greek. While this does not necessarily mean that the Syriac text includes an earlier or different Greek Vorlage, it does allow us to observe that the works of these fathers were being read and studied in Syriac translation throughout the same period when these works were being copied and recopied in Greek-speaking communities. In addition, a more complete study of the Patristic “Masora” also has the potential to help us better understand how these Greek works were assimilated into the Syriac-speaking world. It is increasingly clear that these “masoretic” compilations were just one part of the highly complex, West Syrian intellectual culture that had developed by the tenth and eleventh centuries.37 These excerpts were taken from patristic translations that were widely read and also played a significant role in Syriac Christian intellectual life of the day, from biblical exposition to theology and even the formation of community identity. But, most of all, the Patristic “Masora” is of particular value for our understanding of the development of Syriac language and lexicography. As some of the earliest, fully vocalized West Syrian manuscripts, these “masoretic” compilations provide a window into how Syriac was read nearly a millennium before nineteenth-century Western grammarians and lexicographers provided a foundation for modern Syriac Studies. As we shall see, the West Syrian “Masora” includes several vowels and phonological marks that are no longer used, nor even represented in Unicode today. As a result, these “masoretic” sample texts can often provide a more See now ARZHANOV 2019 for a fine introduction to the place of sayings collections in this historical context; he also mentions some of these “masoretic” manuscripts in passing. 37

INTRODUCTION

15

nuanced reading of words than can be produced using even modern Syriac fonts. This is particularly true for the thousands of Syriac transliterations of Greek words in the Patristic “Masora,” most of which have been listed in the indices towards the back of this volume. As a result, the Syriac “Masora” provides a fascinating window into how tenth- or eleventh-century Syriacspeaking scribes attempted to pronounce and define Greek words. Furthermore, although they were aware of the existence of this material, none of the early modern European grammarians and lexicographers, the fathers of the modern Syriac dictionary, chose to include these collections of vocalized words and readings from the Patristic “Masora” in their lexicons.38 The political and technological realities of the nineteenth- and early-twentiethcenturies simply did not allow for ready access to this material we can enjoy today. The result for Syriac Studies has been the omission of these sample texts, some of our earliest guides to the vocalization and pronunciation of the Syriac language. Finally, when viewed through a pedagogical lens, the study of the Patristic “Masora” offers us a unique instructional resource: an historic handbook, or ‘reader,’ created by Syriac-heritage scribes for Syriac-heritage scribes and their students. The relatively high number of these manuscripts that have been preserved offers us a unique insight into educational practices in the Medieval Near East. Unlike the many exemplary studies of school papyri in Coptic- and Greek-speaking Egypt, the study of instructional curriculum in Syriac is still in its infancy.39 Additionally, this Syriac “masoretic” material is enticingly close in geographical and historical proximity to Hebrew and Arabic punctuating and vocalizing movements. It is possible that deeper study of this relatively unknown Syriac genre may offer additional insights into the development of reading and teaching in multiple linguistic and religious communities.40 Consequently, although these collections of words and readings from the writings of the Greek-speaking fathers contain no long, captivating poetic stanzas or exhilarating narrative, they offer students of early Christianity and the church fathers something unique: a first-hand record of how the writings 38 Only parts of the biblical “Masora” had been published when lexicographers were compiling their material, so Brockelmann includes some words from Diettrich’s publication of the “Masora” to Isaiah but nothing from the “Masora” to the works of these Greek fathers. See DIETTRICH 1899. See chapter 6 for more information about what was included or excluded from these “masoretic” manuscripts. 39 Especially when compared with the work of Cribiore and others on Coptic and Greek educational papyri. CRIBIORE 1996 and 2001. 40 See, for instance, the earlier work of REVELL 1975.

16

J. LOOPSTRA

of Ps.-Dionysius, Basil of Caesarea, Gregory of Nazianzus, and Severus of Antioch were received and transmitted in the West Syrian church. We have, in these “masoretic” manuscripts, actual handbooks, put together by scribes as they tried to pass down this heritage and to incorporate these works into the life of their church. A study of the Patristic “Masora” therefore has the potential not just to inform the history of Syriac lexicography and pronunciation, interesting as these subjects are in their own right, but to add to our knowledge of the ways in which these substantial homilies, orations, and letters from the early church were received and integrated into Syriac Christianity. This current volume represents the first published study and transcription of the “masoretic” words and readings from these writings. 1.2. SCOPE AND LIMITS OF THE PRESENT STUDY In this study, we will look intently at what we will call the Patristic “Masora,” those non-biblical portions of the Syriac “Masora” that are attributed to the writings of Greek-speaking church leaders. What is more, by focusing more intently on these patristic collections, it is possible to explore features that likewise also appear in the larger biblical collections in these same “masoretic” manuscripts, but have not yet been studied. Whereas these biblical sample texts are far too extensive to publish in a single book, the Patristic “Masora” is short enough to allow for both a concise study and the transcription of this material in one volume. The first part of this volume, then, is a study of these patristic words and readings. Chapter 2 entitled “What is the Patristic ‘Masora’?” will clarify which “masoretic” manuscripts include this material and which of several possible Syriac translations best correlate with these excerpts. By piecing together these words and readings with the corresponding Syriac translations, it is possible to observe how both the translation and the “Masora” would have been used within the multifaceted intellectual culture of the tenth and eleventh centuries. Chapter 3 takes a closer look at the actual contents of the Patristic “Masora.” This chapter will answer the following questions. Broadly speaking, what types of words and readings are included in these patristic collections? Why are some portions of these translations regularly included in the Patristic “Masora,” while others are not? Moreover, because individual “Masora” manuscripts often differ, we will ask how these word lists vary between manuscripts. Unlike previous, more cursory surveys, this

INTRODUCTION

17

study will look past the rubricated titles in the “Masora” to examine the actual content of these thousands of words and readings. Having established the content of the Patristic “Masora,” chapter 4 will then piece together how this collection might have been used. As part of this discussion, we will examine some long-standing questions about whether these were, in fact, authoritative handbooks used to standardize Syriac texts, or whether they were more akin to an apparatus used to collect and compare alternative readings, or a little of both. Chapter 5 will survey a one-of-a-kind “masoretic” collection. This is a collection of sample texts that was attached, as a type of appendix, to the eleventh-century Syriac “masoretic” manuscript Dam. Syr. MS 12/22. This relatively late ‘Appendix,’ as we will call it, includes excerpts from over five hundred works, all different from what we find in the Patristic “Masora” manuscripts examined in the first several chapters. Unlike the words and readings from the works of the four Greek fathers, the majority of the writings in this Appendix include sample texts from Syriac-speaking writers such as Ephrem, Isaac of Antioch, and Jacob of Serugh. Excerpts are also included from the lives of Syriac saints as well as from homilies attributed to additional Greek-speaking authors, such as John Chrysostom, Athanasius, and others. This short and remarkable “Masora,” extant in only one known manuscript, can further fill out our understanding of the ways this genre of reader would have been used with works from across the broader corpus of West Syrian literature. A final, short conclusion will summarize some of the main findings of this study. Chapter 6 will ask what the Patristic “Masora” can reveal about West Syrian reading practices as well as the possibilities and pitfalls of appropriating the Patristic “Masora,” and, by extention, the wider Syriac “Masora” today. The second part of this volume includes a transcription of the Patristic “Masora” based on Dam. Syr. MS 7/16 (1004 CE). In this, the Syriac text has been presented with full vocalization and diacritical marks (in the first column), with the location of each sample text in the corresponding non“masoretic” manuscript (in the second column). As a result, the user will be able, for the first time, to trace these “masoretic” excerpts as they occur in manuscripts containing the full Syriac translation. In order to facilitate comparisons with the underlying Greek text, the third and fourth columns of this edition provide the published Greek along with its location in the Patrologia graeca (PG), or, if this is unavailable, from other published editions. In keeping with the abbreviated nature of this genre, Greek

18

J. LOOPSTRA

and Syriac texts have been written as they appear rather than according to lexical root. Lastly, because a high percentage of the words in the Patristic “Masora” are Greek words with Syriac transliteration and vocalization, an index of Greek words follows the transcription. This index will make it possible for readers to locate Greek words and their Syriac equivalents in the Patristic “Masora.” Because the fully vocalized transliterations in these manuscripts are some of the earliest and fullest attempts to represent Greek words in the Syriac language, one hopes that this edition of the Patristic “Masora” and the accompanying index will be a valuable resource for students of both languages.

2. WHAT IS THE PATRISTIC “MASORA”? Again, books of teachers which are read in the Holy Church: of Dionysius of Athens: three memrē and ten letters; of Basil: 29 memrē; of Gregory of Nazianzus: two divisions of 47 memrē and 31 various epistles; of Severus: three divisions of 124 memrē … Bar ῾Ebroyo, “Book of Directions”1

In his book of canon law, the “Book of Directions” (Ktobo d-Hūddoyē), the thirteenth-century West Syrian writer Bar ῾Ebroyo lists several Greek patristic works that were “read in the Holy Church” of his day.2 The list begins with the corpus of Ps.-Dionysius, followed by the works of Basil of Caesarea, the orations and epistles of Gregory Nazianzen, and the Cathedral Homilies of Severus of Antioch. Bar ῾Ebroyo then goes on to follow these five works with a long list of other writings; some have called this list Bar ῾Ebroyo’s “bibliography.”3 The list appears almost as a type of West Syrian curriculum.4 As it happens, the same five works that open this section of Bar ῾Ebroyo’s bibliography also form the basis for the collections of words and readings in the Patristic “Masora.” Although Bar ῾Ebroyo does not mention these “masoretic” compilations by name, these works by Ps.-Dionysius, Basil, Gregory Nazianzen, and Severus of Antioch match almost exactly the number and arrangement of the same writings in manuscripts of the Patristic “Masora.” Bar ῾Ebroyo therefore appears to have read these patristic works in a similar format to the arrangement we find in these “masoretic” manuscripts. In addition, both these “masoretic” compilations and Bar ῾Ebroyo are connected with the region of Melitene. But, while most “Masora” manuscripts were written toward the beginning of the Syriac renaissance, in the tenth and early eleventh centuries, Bar ῾Ebroyo served as maphrian in this region later, in the thirteenth century. It is not unreasonable BEDJAN (ed.) 1898, 105. ò ò The Syriac reads: ŦƦƤſűƟ ŦŁűƖŨ ƎſƢƟƦƉĪ ħĭŁ ťƍƙƇƉĪ ťŨƦƃĭ . See BEDJAN (ed.) 1898, 105 l. 7. 3 JUCKEL 2007, 112. 4 See now TANNOUS 2018, 188 and in the conclusions to this study. Also see the earlier article, TANNOUS 2013, 83-102. 1 2

20

J. LOOPSTRA

to suggest that Bar ῾Ebroyo may well have had access to some copies of the Syriac “Masora” or even used them in his writings.5 2.1. MANUSCRIPTS CONTAINING THE PATRISTIC “MASORA” For our purposes, manuscripts containing the Patristic “Masora” can be grouped into two general categories: regularized manuscripts and more individualized manuscripts. The overwhelming majority of these compilations fall into the first category: collections of sample texts taken from similar, regular locations across these five patristic works. 1) Vat. Syr. MS 152 — Vatican Siriaca MS 152 (980 CE)6 2) Dam. Syr. MS 7/16 — Syrian Orthodox Patriarchate of Damascus MS 7/16 (1004 CE)7 3) Mosul MS 16 — Mosul, St. Thomas Church MS 16 (1014 CE)8 4) BL Add. MS 7183 — British Library Additional MS 7183 (11th c.)9 5) Deir al-Surian MS 14 — Deir al-Surian Syriac MS 14 (10th–11th c.)10 6) Barb. MS 118 — Rome, Barberini oriental MS 118 (ca. 1000)11 On such a possibility, see DUVAL 1907, 57–61, as well as BROVENDER 1976, 57–61. ASSEMANI and ASSEMANI 1756, 3:287. 7 DOLABANI, LAVENANT, BROCK, AND SAMIR 1994, 592. This is the manuscript whose photographs were used at the University of Chicago in the publication of the works of Epiphanius and Bar ῾Ebroyo. SPRENGLING and GRAHAM (eds. and trans.) 1931 and DEAN (ed. and trans.) 1935. The original manuscript source of these photographs had been a mystery (along with the present whereabouts of these images). For background, see DEAN 1934. As it turns out, work on Dam. Syr. MS 7/16 has revealed that these photographs, used by Sprengling, Dean and others, were taken from this manuscript that had been purchased by the future Patriarch from an immigrant family in Watertown, Massachusetts on March 23, 1928. A paper appended to this manuscript reads, “I, Anna Najazian, for value received, hereby sell to Severius A. Barsaum, Archbishop of Syria Lebanan (sic.) Apostolic Legate of America, the book in Syriac in parchemin manuscript, and hereby declare that I have had full satisfation for same.” A note written in Syriac in the margin of folio 50r, likewise indicates that the Patriarch purchased this manuscript in America (ťƄſƢƉĥ). Dam. Syr. MS 7/16, f. 50r. 8 Another manuscript, Borgia syriaca MS 117, is an 1868 CE copy of this original. SCHER 1909, 273; and DESREUMAUX 1991, 193. An extended discussion of this manuscript and translation of the colophon can be found in LEROY 1964, 1:219–24, although the date he gives for Mosul MS 16 of 1013 CE is incorrect. The sixth of Ab 1325 AG should be 1014 CE. 9 ROSEN and FORSHALL 1838, 64–71. 10 BROCK and VAN ROMPAY 2014, 63–72. The first few folios of this manuscript are currently in the British Library (British Library Add. MS 17162), though most of this codex remains in Egypt. 11 BAUMSTARK 1903, 175–76. LANTSCHOOT 1965, 169–72 gives the date as “vers l’an 1000.” LEROY 1964, 1:237 gives the date as 1092. 5 6

WHAT IS THE PATRISTIC “MASORA”?

21

7) Dam. Syr. MS 12/22 — Syrian Orthodox Patriarchate of Damascus MS 12/22 (11th c.) 8) Par. Syr. MS 64 – Paris, Bibliothèque nationale Syr. MS 64 (11th c.)12 9) Lund MS 58 — Lund, University Library Medeltidshandskrift MS 58 (1204–5 CE)13 10) St. Mark’s MS 42 — Jerusalem, St. Mark’s Monastery Syriac MS 42 (16th–17th c.)14 On the other hand, the second category, that of more individualized manuscripts, includes only a single manuscript, BL Add. MS 14684 (twelfth– thirteenth centuries).15 While this compilation includes words and readings from the same Syriac texts of the first category, it differs greatly from the first category in its selection of excerpts. As a result, this manuscript represents a different system of “masoretic” notation. While there are earlier “Masora” manuscripts that contain only biblical selections, we can see that the earliest manuscript to include these patristic collections is Vat. Syr. MS 152, dated to 980 CE. This early manuscript, however, contains only three of these patristic works, not the full five. And the sample texts in this manuscript are unique in other ways as well, suggesting that the Patristic “Masora” was still in a developmental stage. In consequence, the first dated manuscript to include all five of these patristic works may be Dam. Syr. MS 7/16, written thirty-four years after Vat. Syr. MS 152.16 This manuscript is a fairly accurate representation of the types of words and readings in what became the regularized Patristic “Masora”: the Ps.-Dionysian corpus (Corpus), Basil’s homilies (Basil Hom.), Gregory of Nazianzus’s orations (Or.), the epistles of Basil of Caesarea and Gregory of Nazianzus (Epp.), and Severus of Antioch’s Cathedral Homilies (Cath. Hom.). The following table (2.1) compares the order among these five collections of sample texts across multiple manuscripts of the Patristic “Masora.” Each work is numbered based on the order of appearance in Dam. Syr. MS 7/16. When looked at in this way, we find that five manuscripts, place these ZOTENBURG 1874, 30–31. MOBERG 1928. Lund University Library, “Medeltidshandskrift 58,” The Lund University Library, http://dms.stanford.edu/catalog/Mh_58_keywords (accessed May 10, 2018). 14 DOLABANI 1994, ŵƍƟ and BAUMSTARK 1912, 122–23. 15 WRIGHT 1870–72, 1:113–15. 16 This is the manuscript outlined in chapter 1. See the heading in Dam. Syr. MS 7/16, f. 216v. The vast majority of “masoretic” manuscripts containing the Patristic “Masora” were written in a fairly short period, between 980 CE and the end of the eleventh century. 12 13

22

J. LOOPSTRA

works in an identical order, beginning with the Dionysian corpus and ending with Severus’s Cathedral Homilies. This arrangement happens to be identical with the list mentioned by Bar ῾Ebroyo at the start of this chapter. Table 2.1. includes other collections of words and readings that appear only once among “masoretic” manuscripts, such as the “Life of Severus” (Vita) and John Philoponus’s Arbiter (Arbiter). Included as well is the unique Appendix (App.), attached to the back of Dam. Syr. MS 12/22 that will be discussed in chapter 5. Table 2.1. Patristic Works in Syriac “Masoretic” MSS Dionysian Basil Gregory Basil and Severus Vita of John App. Corpus Hom. Or. Gregory Cath. Hom. Severus Philoponus Epp. Arbiter Vat. Syr. MS 152

2

3

1

Dam. Syr. MS 7/16

1

2

3

4

5

Mosul MS 16

1

2

4

3

5

BL Add. MS 7183

4

3

1

2

5

Deir al-Surian MS 14

4

5

1

2

3

Dam. Syr. MS 12/22

1

2

3

4

5

Paris Syr. MS 64

1

2

3

4

5

Barb. MS 118

5

4

1

2

3

St. Mark’s MS 42

1

2

3

4

5

4

5

Lund MS 5817

X X

1

BL Add. MS 14684

1

2

3

2.2. THE TRANSLATIONS USED

IN THE

X

PATRISTIC “MASORA”

As collections of vocalized words and readings, these sample texts did not stand alone; it appears that they were meant to be used with manuscripts containing the full translations of these patristic works (§4.1.). Although most of these Greek works had been translated into Syriac multiple times by the tenth century, the Patristic “Masora” was evidently designed to fit only specific translations and, even then, only particular arrangements of the works in these translations. 17 MOBERG 1928, 11. The selections from Gregory Nazianzen in this Lund MS extend through only a few of the orations (ff. 322r to 323v). The rest of the patristic collections are missing.

23

WHAT IS THE PATRISTIC “MASORA”?

What we find is that that these collections of sample texts in the “Masora” correspond not to the earliest, more periphrastic translations of these patristic works but to the later, more literal translations from the Greek (Table 2.2.). As was intimated in chapter 1, although all five of these collections appear in multiple copies of the “Masora,” there are fewer extant manuscripts of the full texts. Gregory Nazianzen’s orations are extant in many Syriac manuscripts, but Basil’s homilies and the letters of Basil and Gregory are today extant only in single manuscripts. Were it not for the chance preservation of these manuscripts, it would not be possible to match the collections of words and readings from these works in the Patristic “Masora” to specific translations, as we have done below. Table 2.2. Translations and Translators Work

Translator

Date

1. Ps.-Dionysius the Areopagite 1a. Memrē and Letters

Phocas bar Sergius

684–86 CE

2. Basil 2a. Homilies

Athanasius [of Balad?]18

[d. 686 CE]

3. Gregory 3a. Orations 3b. Ps.-Nonnos Mythological Scholia

Pawla of Edessa Pawla of Edessa

623–24 CE 623–24 CE

4. Basil and Gregory 3a. Collected Epistles 5. Severus 5a. Synodical Letters 5b. Cathedral Homilies

anonymous (Pawla of Edessa?)19 anonymous Jacob of Edessa

701 CE

2.2.1. Ps.-Dionysian Corpus The “masoretic” collection of words and readings from the Dionysian corpus includes only three memrē — The Heavenly Hierarchy, The Ecclesiastical Hierarchy, and The Divine Names (in this order) — in addition to ten letters; a fourth work, The Theological Mysteries, has been excluded 18 This is according to a marginal note in Dam. Syr. MS 12/22, f. 218r marg. See §2.2.2. below. 19 These can possibly be ascribed to Pawla of Edessa, given they are included in a manuscript of the orations in his version.

24

J. LOOPSTRA

from the “Masora.”20 The order above also reflects exactly the number of works in this corpus that was recorded by Bar ῾Ebroyo in his “Book of Directions”. These words and readings in the “Masora” were taken from the translation of Phocas (ca. 684–686), not the earlier work of Sergius of Resh῾aina (d. 536).21 In the preface to his translation, Phocas mentions two of his contemporaries by name: Athanasius of Balad and Jacob of Edessa. Both men also translated works that were included in the “Masora,” and both were educated at the famous monastery of Qenneshre.22 Phocas praises these two translators who were able, in his words, to “acquire, by their diligence, many neologisms hitherto unfamiliar to the Syrians, expressions based on the precision of the Greek.”23 As we will see, many of the neologisms so carefully developed by these translators were included in the Patristic “Masora,” possibly owing to the difficulties involved in reading these innovations. The translation of Phocas is attested in an early dated manuscript of this work, BL Add. MS 12151 (804 CE), and this was the primary (1˚) manuscript used in this study to locate the sample texts from the Dionysian corpus.24 Ps.-Dionysian Corpus

Non-“Masoretic” Manuscripts Date of Manuscript Evaluated in this Study

1˚ Manuscript used in study → BL Add. MS 12151

804 CE

Other manuscripts examined → BL Add. MS 12152 BL Add. MS 14539 BL Add. MS 14540

837 CE ninth century ninth century

20 This work does, however, appear in non-“masoretic” manuscripts that closely correspond with the arrangement in the Patristic “Masora,” such as in BL Add. MS 12151, f. 79r. 21 See the survey of the early Syriac reception in PERCZEL 2009, 27–41. For a different view on the reception of this corpus, see now the introduction in FIORI (ed. and trans.) 2014. 22 Some have, in fact, suggested that that Phocas finished the translation of the corpus of Ps.-Dionysius, which Athanasius was unable to complete due to his death in 686 CE. In his Letter 43, the Church of the East Catholicos Timothy I mentions the “translation [ŦƦƠƙƉ] of Athanasius” as well as that of Phocas. On the early use of this corpus, see BROCK 1979, 21. 23 See BL Add. MS 12151, f. 2v. The English translation of this text is that of BROCK 1983, 10. 24 For more on this non-“masoretic” manuscript, see WRIGHT 1870–72, 2:493b– 497a.

25

WHAT IS THE PATRISTIC “MASORA”?

2.2.2. Basil of Caesarea: Homilies In his tour de force on the works of Basil, the Bibliotheca Basiliana Universalis, Paul Fedwick suggests that “by the seventh century there had been at least two translations of a larger corpus” of Basil’s moral homilies.25 Of the eight “masoretic” manuscripts that include words and readings from Basil’s homilies in Syriac translation, the “Masora” collection corresponds with only one non-“masoretic” manuscript: Cambridge Add. MS 3175 (10th c.).26 This appears to have been a later translation, one that is highly literal and not a paraphrase. Both Cambridge Add. MS 3175 and this collection in the “Masora” include twenty-nine homilies; a sum that, once again, matches the number given by Bar ῾Ebroyo in his bibliography. While not much is known about the translator of these homilies, a marginal note in the “Masora” manuscript Dam. Syr. MS 12/22 attributes this translation to Athanasius.27 Basil’s homilies

Non-“Masoretic” Manuscript Date of Manuscript Evaluated in this Study

1˚ Manuscript used in study → Camb. Add. MS 3175

tenth century

2.2.3. Gregory of Nazianzus: Orations and Ps.-Nonnos’s Mythological Scholia The “masoretic” sample texts in the orations of Gregory Nazianzen clearly follow a later, more literal translation as well, that of the seventh-century translator Pawla of Edessa. Although there are older translations of the FEDWICK 1996, 240. For a description, see WRIGHT 1901, 2:1218–34. On these different collections, see BROCK 1987, 57–66. 27 The note at the end of the “Masora” to Basil’s homilies reads as follows: ơƤƙƉ 25 26

ï ò ï ťƀƐŶĪťƍźƆŴƣĭŦŁŴƙſƞŨƁƐƌĥŁĥ ƥƟŦųƭƋŶƢƆťƀì ſĿŴƐƆťƀìƌŴſťƍƤƆƎƉĸŴƀLjƀƏŤŨűƟĪťƌĬťŨƦƃ ï ƀƘĥ ò ò ï ò .ŦŤƀìƍſťƀìƌŴſĪƗũƣĭƎƀƖũƣĭŦŤƊƖƣŁƦƍƤŨƨƠƌŴƏŧƢſĭŁŤƟƥƟĪĭIJĬĿĭĥĪƈſŤƀìƌĪĭŪƇŶĪIJƦƉŴƠƐ

(Dam. Syr. MS 12/22, f. 218r marg.). Note that the scribe states that Athanasius translated this work at the request of Matthew, Bishop of Aleppo, and Daniel, Bishop of Edessa. If true, these were the same circumstances that motivated the translation of the Letters of Severus (according to BL Add. MS 12181). See BROOKS (ed.) 1903, 1:520–21. In current scholarship there is some disagreement as to who this Athanasius was. William Wright identified Athanasius of Nisibis with Athanasius of Balad (d. 687), but Baumstark believed the two figures were distinct. WRIGHT 1870-72, 2:558, 564; BAUMSTARK 1922, 259. More recently, Herman Teule has suggested that these scribes might be identical. TEULE 2009, 157-9. Michael Penn likewise equates the two names. GEDSH, 46.

26

J. LOOPSTRA

orations, Pawla of Edessa provided a retranslation in 623–24 CE.28 His revision became the standard translation used in West Syrian communities. The literalism of this translation is prominent. In fact, Andrea Schmidt has nicely summed up this work as “strongly marked by Hellenisms in Greek vocabulary, calques and syntax.”29 And many of these Hellenisms were included in the Patristic “Masora.” In addition to Nazianzen’s orations, the Patristic “Masora” includes sample texts from the four books of Ps.-Nonnos Mythological Scholia. These scholia represent a tradition of commenting on Gregory’s orations stretching back to the sixth century or earlier,30 with the purpose of explaining his use of complex Greek mythological references. It is believed that Pawla of Edessa completed a second translation of the scholia into Syriac in 623– 24 CE and included it in his revision of the orations.31 Orations Part 1

Non-“Masoretic” Manuscripts Date of Manuscript Evaluated in this Study

1˚ Manuscript used in study → BL Add. MS 12153

ninth century

Other manuscripts examined → BL Add. MS 14547 BL Add. MS 14548 Harvard Syr. MS 46 Mardin Syr. MS 129

ninth century 790 CE 800 CE ninth century

Orations Part 2

Non-“Masoretic” Manuscript Date of Manuscript Evaluated in this Study

1˚ Manuscript used in study → BL Add. MS 14549

eighth or ninth century

Together, the orations and the Ps.-Nonnos Scholia include many allusions to Greek mythology and to the Classical world. For Syriac-speaking 28 This revision was based on a different set of Greek manuscripts than was used in earlier Syriac translations. The name of Paul, or “Pawla,” (ƧŴƘ) and the date are mentioned in BL Add. 12153 (845 CE), f. 1v. For catalogue information, see WRIGHT 1870– 72, 2:423a–8a. Two terms ơƤƘand ĽĿŁare used in various manuscripts of the orations to describe these translations. See BROCK 1971, 28–29. Of the first version there are four important manuscripts: BL Add. MSS 17146, 14546, 18813, and 18815. See VAN ROEY and MOORS 1973, 121–32. 29 SCHMIDT 1998, 129. 30 See the overview of these scholia in BROCK 1971, 3–4 and NIMMO-SMITH 2001, xv–xlviii. 31 BROCK 1971, 28.

WHAT IS THE PATRISTIC “MASORA”?

27

Christians, lacking ready access to Homer and much of Classical literature, as they did, Gregory’s works provided an important access point to pagan learning by means of a safe, trusted Christian source. As such, these works served as a model not only for theology but for rhetoric as well. 2.2.4. Basil of Caesarea and Gregory of Nazianzus: The Collected Letters The sample texts from the epistles attributed to Basil of Caesarea and Gregory of Nazianzus are one of the shortest collections in the Patristic “Masora.” While much has been written about the Greek tradition of Cappadocian correspondence, little is known about these epistles in Syriac translation.32 Yet these Syriac epistles are notable because they sometimes occur in manuscripts that predate existing Greek copies of these same texts.33 As is also true for the other works in the Patristic “Masora,” these shorter letters appear to have been used in Syriac schools, and it was in this capacity that they were cited by a number of Syriac writers.34 Syriac manuscripts, some as early as the sixth century, include a number of individual epistles attributed to these two authorities. But these epistles were also gathered into collections at a relatively early date.35 The British Library holds two smaller sixth- or seventh-century collections of Basil’s epistles (BL Add. MS 17144 and BL Add. MS 14617),36 although most other manuscripts containing collections of these epistles can be dated between the seventh and ninth centuries.37 32

1993.

For a comprehensive overview of the state of scholarship on these letters, see FEDWICK

BROWNING 1963 and CHADWICK 1964. SCHMIDT and GONNET 2007, esp. 32-38, 43-55. 35 For example, BL Add. MS 12166 is dated to the sixth century by WRIGHT 1870– 72, 2:674b–6a. This manuscript contains an early letter of Basil to Gregory Nazianzus (ff. 86r–89r). It also includes the discourses of Isaac of Antioch and some of Basil’s homilies. 36 See the collection in BL Add. MS 17144, ff. 95r–115r. This manuscript is dated by WRIGHT 1870–72, 2:652a–654b to the sixth century, and this collection consists of eleven letters. The first seven letters are attributed to Basil. Other letters in this manuscript are between Nazianzen and Basil (Gregory Nazianzen Epp. 4 and 5; Basil Epp. 2 and 14). See the overview in FEDWICK 1993, 531. Yet another example of a collection of these letters in Syriac occurs in BL Add. MS 14617, ff. 41r–47r. WRIGHT 1870–72, 2:740b–742b dates this manuscript to the seventh century, and it contains Basil’s Ep. 2, to Gregory, along with another letter to those entering the monastic life. 37 One manuscript, BL Add. MS 18821, dated by WRIGHT 1870–72, 2:775a–776b to the ninth century, originally contained a collection of the poetical works and letters of Gregory of Nazianzus; the colophon (f. 17r) states that the manuscript originally comprised 219 poems and 166 letters of Gregory. Unfortunately, only one of the epistles in this manuscript has 33 34

28

J. LOOPSTRA

Yet, out of all these collections of Cappadocian correspondence, only in a single manuscript do the works match both the translation and the arrangement in the Patristic “Masora.” The single manuscript in which this collection occurs is BL Add. MS 14549, dated to the eighth or ninth century; it is the same manuscript that contains the second part of Gregory’s orations in the revision of Pawlos.38 Moreover, the translation in this later manuscript likewise represents a different and more literal translation than we find in other, earlier manuscripts of the letters.39 Collected Letters

Non-“Masoretic” Manuscript Date of Manuscript Evaluated in this Study

1˚ Manuscript used in study → BL Add. MS 14549

eighth or ninth century

2.2.5. Severus of Antioch: Synodical Letters and Cathedral Homilies The collection of sample texts attributed to Severus makes up the second largest portion of the Patristic “Masora” after the orations of Gregory. Although the bulk of this collection includes the 125 Cathedral Homilies, all manuscripts include (as a type of preface), words found in synodical letters.40 The titles of these synodical letters are presented in Dam. Syr. MS 7/16 as follows: been preserved. Another manuscript, BL Add. MS 17209, dated to the ninth century, presently contains thirty-one epistles of Gregory. These epistles are placed immediately after the Syriac translations of Plutarch and Lucian and other Greek scientific texts. These epistles are numbered in the Syriac from 66 to 99 (ff. 47v–51v). See WRIGHT 1870–72, 3:1184b–1186b. For information on several more manuscripts containing Syriac translations of Basil’s letters, see FEDWICK, 1993, 451-2. 38 WRIGHT 1870–72, 2:429b–431a. This collection of epistles is described in VAN ROEY and MOORS 1974, 108–12. 39 Because several epistles in BL Add. MS 14549 also occur in earlier sixth- or seventhcentury manuscripts, we can compare these translations. In consequence, four epistles in BL Add. MS 14549 also occur in an earlier sixth- or seventh-century Syriac manuscripts, and, of these, the correspondence between Basil and Gregory (Epp. 14, 4, 5) and the epistle of Basil to the “Orthodox Priests” all also occur in the earlier manuscript, BL Add. MS 14612 (sixth–seventh centuries). At the same time, eleven of the epistles in BL Add. MS 14549 overlap with the collection found in the ninth-century BL Add. MS 17209: Gregory’s Epp. 72, 81, 108, 95, 213, 118, 111, 113, 107, 109, 116. [numbered as they appear in the manuscript]. This manuscript, however, includes thirty-seven epistles, a number that seems at odds with the thirty-one epistles listed in Bar ῾Ebroyo’s ‘bibliography’. We find, however, that several of these works are skipped over in the “Masora” because they are so short, with the result that most manuscripts include sample texts from only thirty-one of these epistles — the same number of epistles listed by Bar ῾Ebroyo. 40 Not every “masoretic” manuscript lists the titles of these four letters in full.

WHAT IS THE PATRISTIC “MASORA”?

29

Dam. Syr. MS 7/16, ff. 183r–v ò “To the Synod of Antioch” (ťƀƃŴƀźƌĥĪĸĭĪŴƌŴƐƆ ) “Ison (ἴσον) with Signatures” (ŧűſĥƁƉĿĪķŴƐſĥ) “Copy of the Letter of John” (ƎƍŶŴſĪŦŁƢūĥĪťƊŷƘ) “Letter of the Synod which was sent from Holy Severus” (ƁƠſĪŴƌŴƏ ŦŁƢūĥ .ĸĭƢſĭŤƏťƤſűƟƎƉŁĿĪƦƣĥĪ)41 “Copy of the Writing to Those Who Were Sent from Blessed John, Indiction 10, in [the year] 561 of the Antiochenes” (ƎſǓĪƦƣĥĪƎƀƆĬŦƦũſƦƃĪťƊŷƘ ò ) ťƀƃŴƀźƌĥĪťƏŀƦƍƤŨťźƟĪťƌŴƀƟĥűƌĥƎƍŶŴſĪťƀƐŶƎƉ

As the titles indicate, these letters are communications between the synod of Antioch; John II (Nikiu), the patriarch of Alexandria; and Severus. The synodical letters were high-profile, widely circulated dispatches of great importance for the developing West Syrian church. In fact, the author of the Arabic History of the Patriarchs, attributed to Severus of Al-Ashmunein, singles out for discussion the synodical letters between Severus and John, two of which may have been included in these “masoretic” collections.42 There remains, however, little evidence for a collection in non-“masoretic” manuscripts of all these letters in Syriac, apart from their recurring presence in the Patristic “Masora.”43 As a result, the corresponding non-“masoretic” source for these words and readings is unknown and may not have been preserved. Following these synodical letters are excerpts from Severus’s Cathedral Homilies, a series of sermons preached during his brief patriarchate from 512 to 518 CE. Although Severus preached in Greek, most of these homilies have been preserved only in Syriac.44 An early sixth-century translation has sometimes been attributed to Paul, the bishop of Callinicum. But it is the revision by Jacob of Edessa in 701 CE, based on at least three Greek manuscripts, that is most widely preserved. And it is this revision that was used in the Patristic “Masora.” As is true with other translations See BROCK and VAN ROMPAY 2014, 68. English translation in EVETTS 1904, 450. 43 At least three non-“masoretic” manuscripts reproduce a nearly identical list of personal names that can be found in this letter: BL Add. MS 12155, f. 161v; BL Add. MS 17194, f. 82v; and BL Add. MS 14642, f. 28r. For the Syriac text and translation, see KUGENER (ed.) 1907, 235–37. In addition, Patriarch Ignatius Aphram Barsoum records the presence of a Syriac manuscript containing all four of these same synodical letters in the village of Basibrina, in Tur Abdin. These letters have never been located; they might have been destroyed in war. They are described in BARSOUM 2003, 214–15, 287. Several of these letters are present, among other synodical letters, in Ethiopic (Ge’ez) translations of the “Faith of the Fathers” (ሃይማኖተ ፤ አበው) found in a variety of manuscripts. 44 ALLEN 1996 and ROUX 2002, 1–11. 41 42

30

J. LOOPSTRA

represented in the Patristic “Masora,” Jacob’s revision is exceedingly literal, and it includes a large number of neologisms and calques of the Greek.45 Jacob also appears to have appended a number of explanatory glosses within the text, as well as notes in the margins, so that it is often difficult to know where the text of Severus ends and where Jacob’s notes begin (see §3.6.).46 Cathedral Homilies

Non-“Masoretic” Manuscripts Date of Manuscripts Evaluated in this Study

1˚ Manuscript used in study → BL Add. MS 12159 Vat. Syr. MS 141

867–68 CE eighth–ninth centuries

2.2.6. Other Patristic Writings Although the five collections discussed above constitute the basis of words and readings in the Patristic “Masora,” some of these manuscripts include other collections. Selections from a work entitled the “History of Holy Mor Severus” occur in BL Add. MS 7183,47 excerpts from John of Beth-Aphthonia’s biography of Severus.48 This is worth noting in part because John of Beth-Aphthonia was the founder of the monastery of Qenneshre, where a number of the translators whose translations feature in the Patristic “Masora” were trained. The one individualized Patristic “Masora,” BL Add. MS 14684, includes selections from yet another notable work: the Arbiter (ĸŴƀŹŤŹŤſĪ, or Διαιτητής) of John Philoponus (ca. 490–ca. 570 CE). The Arbiter was Philoponus’s major treatise and the work that helped to define his theological stance in the post-Chalcedonian debates of the sixth century. It was Philoponus’s arguments in favor of Miaphysitism that were eventually adopted by later West Syrian authors. But this work was also controversial — even in West Syrian circles — because of its use in the Tritheist controversy, during which John Philoponus was latter accused and his views condemned. The sample texts to the Arbiter in this “Masora” exactly match the Syriac text in Vat. Syr. MS 144, an eighth-century manuscript.49 It is unlikely, GRAFFIN 1978; LASH 1981; and VAN ROMPAY 1999. LASH 1981, 380–81 and VAN ROMPAY 1999, 115–16. 47 BL Add. MS 7183, f. 122r. 48 KUGENER (ed.) 1907, 205–64. This is not the biography written by Zachariah the Scholastic, which is also found in the same translated volume. 49 See entry in ASSEMANI 1756. For the text, see ŠANDA (ed.) 1930. For a modern translation, see LANG (ed.) 2001. 45 46

WHAT IS THE PATRISTIC “MASORA”?

31

however, that this collection from the Arbiter was originally intended to be included, in this “masoretic” manuscript. The awkward placement of these sample texts in BL Add. MS 14684 appears to indicate that this collection of words from John Philoponus was not originally part of the Patristic “Masora” but was added later.50 2.3. THE WORKS OF PS.-DIONYSIUS, BASIL, GREGORY, SEVERUS IN THE WEST-SYRIAN INTELLECTUAL TRADITION

AND

As we have seen, these “masoretic” collections of sample texts mainly from the Ps.-Dionysian corpus, Basil’s homilies, Gregory’s orations, the epistles, and the Cathedral Homilies of Severus were all taken from later, more literal Syriac translations of these Greek works. By the tenth and eleventh centuries, when most known West Syrian “masoretic” manuscripts were written, these translations had already been incorporated into various aspects of Syriac-heritage Christianity. Although some of these translations were read in East Syrian communities as well, every one of the patristic translations included in the “Masora” was the product of distinctly West Syrian translators, most of which can be connected with the famous monastery of Qenneshre. Moreover, these Syriac translations would have been at least two centuries old when excerpts from them were incorporated into the Patristic “Masora” in the recently renovated tenth-century West Syrian monasteries of Byzantine-occupied Melitene. For the recently transplanted Syriacspeaking immigrants, many from Tikrit, it is possible that an increased familiarity with these translations would have been valuable when communicating with their new Greek Chalcedonian neighbors. In any case, knowledge of these particular patristic works would certainly have helped to reinforce concepts of West Syrian (Miaphysite) identity in this often hostile environment.51 In fact, two of the collections in the Patristic “Masora,” the Cathedral Homilies and the synodical letters, reflect distinctly West Syrian doctrinal and ecclesiological perspectives.52 The synodical letters 50 For one thing, these sample texts have been included on only one folio (f. 92v), where they have been pressed into a small space between the end of the Ps.-Nonnos Scholia (f. 92r) and the beginning of part two of Gregory’s orations (f. 93r). Moreover, the Syriac text the Arbiter has been shifted ninety degrees, so that the text reads from the top left of the folio to the bottom right. 51 We know, for instance, that both the corpus of Ps.-Dionysius and the Arbiter were used in conversations between the Miaphysites and Chalcedonians. 52 This is true as well for the collections that appear only once in these “masoretic” handbooks: the “Life of Severus,” and even the Arbiter.

32

J. LOOPSTRA

provide a who’s who of church leaders that took part in the early synods of the sixth-century Miaphysite movement. Taken together, these synodical letters and the Cathedral Homilies provide a basic chronology of the early West Syrian church: the synodical letters cover the period before Severus’s consecration as patriarch of Antioch on 16 November 512 CE, and the Cathedral Homilies reflect the early years of his patriarchate (512– 18). Both these collections would have helped to establish a pedigree for adherents of the West Syrian, Miaphysite movement. Although the corpus of Ps.-Dionysius was also read in East Syrian circles, it has distinct Miaphysite connections as well. It appears that this work was composed shortly after the lifetime of Severus, and, as some have proposed, there are links between this corpus and the works of early West Syrian leaders such as Sergius of Resh῾aina, John of Tella, Paul of Callinicum, and John Bar Aphtonia.53 Moreover, as John Watt has suggested, the Dionysian corpus eventually replaced the works of Plato for Christians in Alexandria, with similar curricular changes throughout the ò ) words Christian Near East.54 Some commentaries on the ‘difficult’ (ŦƦƠƐƕ in this work have been preserved, which attests that the Dionysian corpus was studied in West Syrian circles.55 The inclusion of excerpts from the Ps.-Dionysian corpus in the Patristic “Masora” may bear witness to the important place this work held in the educational structures of the West Syrian community. The works of Basil and Gregory Nazianzen likewise served as the foundation for much rhetorical and theological training in the Syriac Christian curriculum.56 In his biography of Severus of Antioch, Zachariah suggests that it was by studying the writings of these two particular church fathers that Severus was able to hone his rhetorical skills.57 Gregory was known not just as “the Theologian,” but also as a rhetor, a Greek-speaking orator whose wording was widely emulated, even in Syriac translation.58 The value placed on Gregory’s works can be seen even in the relatively early work of two sixth-century West Syrian scholars, George, bishop of the Arabs and Severus Sebokt, who are thought to have brought Aristotelian For one perspective, see the argument in ARTHUR 2008, 137–39. WATT 2007, 27-41. 55 See, for example, the relatively early (9th to 10th c.) commentary in St. Mark’s MS 124, pp. 13-50. 56 For good overviews, see TAYLOR 2007, 43-61 and DETIENNE 1999, 175-183. 57 KUGENER (ed.) 1907. 58 Gregory’s works are cited a significant number of times in Anthony’s Rhetoric. See WATT (trans.) 1986. 53 54

WHAT IS THE PATRISTIC “MASORA”?

33

principles in line with the study of Gregory’s works at Qenneshre.59 Likewise, Antony of Tagrit, a ninth-century West Syrian, relied heavily on “the greatest of the sophists, Gregory the Theologian” in his work on Rhetoric.60 The same was true in East Syrian circles where Gregory was likewise highly respected as “The Theologian” and his manuscripts sought after. Catholicos Timothy I (7th c.), in his Letter 21, reveals that a certain Rabban Sabrisho῾ preached “using all the arguments of rhetoric, all the readings [ŦƦſǔƟ] of our Father Gregory.”61 We find excerpts from Gregory’s orations and epistles used quite extensively in East Syrian biblical commentaries. For example, in his recent edition and translation of Isho῾dad of Merw’s Commentary on the Gospel of John, Johan Hofstra has examined in some depth sixteen passages where Gregory’s works were incorporated, either directly or indirectly, into this commentary.62 In one very late East Syrian manuscript, we can catch a fascinating glimpse into confessional rivalry over how to appropriate Gregory’s theological wording in his orations and epistles.63 Vat. Syr. 599 (1871 CE) includes a section with the long title “Words taken from Saint Gregory the Theologian against the Heretics (ŴƠƀŹǓĬ), the Theopaschites those who reject the duality of the ò natures (IJĬŴƍƀƃŁŴƍſǓŁ ) of the Christ, our Lord.”64 In it, the author simply lists quotes from Gregory’s works that his readers might have used to support a Diaphysite Christological point of view. In Or. 1, for example, the author quotes the phrases “He [Jesus] received the inferior that we should receive the more excellent” and, a line later, “He took the form 59 WATT 2007. See also George’s extensive use of the Ps.-Nonnos Mythological Scholia and some orations in his homily “On the Blessed Severus.” MCVEY 1993, xx–xxi, esp. nn. 81–86 writes concerning George, “the possibility that the author used a rhetorical handbook cannot be dismissed, but the use of the [Gregory’s] speech as a model is more likely.” 60 Literally, “that glory of the skilled, Gregory the wise of God.” See WATT (trans.) 1986, 47, 55. 61 BRAUN 1914–15, 133–35. Sabrisho῾ was likely the founder of the Monastery of Beth Qoqa (late sixth or early seventh century). For Timothy’s allusions to Gregory in his letters 30 to 39, see the indices to HEIMGARTNER 2016, Vol. 662 (Eng.) 174. 62 HOFSTRA 2019, XLV-XLIX. Hofstra concludes that “Isho῾dad did not adopt directly from Gregorius’s work, but it came into his commentary via the work of another East Syrian exegete, Isho῾ bar Nun.” HOFSTRA 2019, XLVI. 63 We bring up this manuscript even while acknowledging that we should be careful in attributing what we find in this late nineteenth-century copy to these much earlier historical situations. The notes by Israel Audo in this list of writings does not mention the age of the manuscripts whence these texts were copied in Alqosh. Vat. Syr. MS 599, note. 64 Vat. Syr. MS 599, f. 58v.

34

J. LOOPSTRA

of a servant so we should receive our freedom.”65 Though the author of this late East Syrian work does not provide additional commentary, we can see how these phrases from Gregory could be taken to build up support for a two-nature Christology.66 In short, given such a close reading of the Theologian’s use of language by both major Syriac-speaking communities, it is little wonder that words and readings from his corpus make up the largest single collection in the Patristic “Masora.” Along similar lines, Yuri Arzhanov has recently shown that Gregory’s orations played an important intermediary role in the reception of collections of aphorisms known as the “Sayings of the Greek Philosophers” in Syriac-speaking monastic schools.67 Syriac-speaking scholars were able to extract maxims, chreia, and other fragments of the Classical Greek heritage from Gregory’s corpus.68 Notes in manuscripts of the orations indicate that Syriac-speaking scholiasts incorporated the sayings traditions of the Greek philosophers into their study of Gregory’s works.69 In other words, Gregory’s orations and the Ps.-Nonnos Scholia became for Syriac-speaking communities a gateway to the world of Greek literature, rhetoric, and philosophy. It should be no surprise, therefore, that these Syriac translations present in the Patristic “Masora” feature prominently in West Syrian grammatical works as well. Quotations from the works of Ps.-Dionysius, Basil, Gregory Nazianzen, and Severus make up a significant proportion of citations in Bar ῾Ebroyo’s Ktobo d-Ṣemhē (lagging just behind the number of citations from St. Ephrem).70 In addition, Bar ῾Ebroyo includes in this grammar a remarkably detailed discussion of Nazianzen’s use of the term ŦƦƇƉ (‘word’)71 and his use of the Greek particle μᾶλλον (ķŴƇƉ‘rather’),72 two 65 Compare with the West Syrian text of Or. 1 in BL Add. MS 12153, f. 2v ll. 35-38. There are only minor differences in the Syriac translation (i.e., ŪƐƌfor ƈƠƣand vice versa). 66 Interestingly, two of the preserved West Syrian commentaries on Gregory’s orations likewise include these same excerpts, but with added commentary. For the first proof text that was listed in this East Syrian manuscript, “He [Jesus] received the inferior that we should receive the more excellent,” the West Syrian manuscripts BL Add. MS 17197 (f. 2r) and BL Add. MS 14725 (f. 106v) both offer the same interpretation: “that is, the form of a servant.” 67 ARZHANOV 2019, chapters 3-5. 68 ARZHANOV 2019, 152-171. 69 We find these notes, for instance, in the margins of the second part of Gregory’s orations, in BL Add. MS 14549. 70 From the index to MOBERG (ed. and trans.) 1907, we can see that these four patristic authors are eclipsed only by Ephrem in Bar ῾Ebroyo’s grammar. 71 MOBERG (ed. and trans.) 1907, 37. 72 MOBERG (ed. and trans.) 1907, 364.

WHAT IS THE PATRISTIC “MASORA”?

35

terms that recur multiple times in the Patristic “Masora.” A entire treatise on the term ŦƦƇƉin Gregory’s works is likewise found in the “masoretic” manuscript, BL Add. MS 14684.73 In addition, these same patristic authorities are frequently cited not only in Syriac grammars, but also in Syriac biblical commentaries. Among the biblical commentators whose works are still extant, Moses bar Kepha (d. 903), Dionysius bar Ṣalibi (d. 1171), and Bar ῾Ebroyo include quotations from all of the fathers whose works were included in the Patristic “Masora.”74 Moreover, the works of Basil, Ps.-Dionysius, and Gregory eventually merited their own commentaries in Syriac. The East Syrian cataloguer, ῾Abdisho῾ (d. 1318), reports that Joseph Ḥuzzaya (ca. 500), a famous teacher in the School of Nisibis, wrote a commentary on the corpus of Ps.-Dionysius (which is now lost).75 A few enticing folios remain of a commentary on Basil’s “On the Holy Spirit.”76 But there appears to have been a remarkable number of commentaries written on Gregory’s orations. The East Syrian ῾Abdisho῾ lists a ‘commentary’ (ťƠƣŴƘ) on the orations by Cyprian of Nisibis and a scholion (ŧĿĬŴƌ) written by Ibas.77 Not to be outdone, the West Syrian historian Michael the Syrian reports that Dionysius bar Ṣalibi wrote an entire ‘commentary’ (ťƠƣŴƘ) on the “works of Gregory” as well.78 Although most of these commentaries on Gregory’s orations have been lost, a few have been preserved — all by West-Syrian writers. These extant commentaries contain a remarkable wealth of detail. The earliest (and the best preserved) is dated by William Wright to the eighth or ninth century, well before our earliest manuscript of the Patristic “Masora” was written. The concluding title of this work reads, “the end of the difficult words of the Theologian and their interpretation.”79 Two other commentary 73

BL Add. MS 14684, f. 89v. As related, for instance, in BARSOUM 2003, 398, 432. 75 ASSEMANI 1725, 102. 76 BL Add. MS 14634, described in WRIGHT 1870–72, 2:422. 77 ASSEMANI 1725, 111, 175. 78 CHABOT (ed.) 1910–24, 4:699. ò ò ò 79 ƎſųƇſĪťƠƣŴƘĭĸŴūŴƆĭĥŁĪŦƦ ƠƐƕƨ ƉƋƇƣ . BL Add. MS 17147, f. 160v l. 16. This fascinating manuscript is described in WRIGHT 1870–72, 2:439–40. This commentary provides notes on nearly all of the forty-seven orations in the Syriac translation of Pawla except for the first two, Or. 1 and 3, which are missing. This commentary also reveals the complexity of West Syrian commentaries on the orations in this period. More than just a simple list of difficult words, this commentary also has a sophisticated structure framed around three divisions based on the Greek distinctions of ὑπόθεσις (ŦƦƇƕ) or introduction, ò ) or relevant quotations for biblical κεφαλαία (ťƤſǓ) or commentaries, and μαρτυρία (ŦƦſĭĬŁ 74

36

J. LOOPSTRA

manuscripts can be dated slightly later, although the copyists of both claim connections with the earlier work of the scholar Rabban Benjamin,80 possibly the “teacher of dogma” of Edessa, who we can date to the mid 800s.81 The later of these two manuscripts, BL Add. MS 14725, dated to the tenth or eleventh century, includes thousands of lemmata with accompanying explanations, although only four orations have been preserved.82 In brief, preserved Syriac commentaries on Gregory’s orations may pre-date known copies of the Patristic “Masora.”83 This being the case, one would not be surprised to find that both these commentary traditions and the material in the Patristic “Masora” draw upon a common intellectual environment (§4.5.). In summary, the five translations that make up the standard Patristic “Masora” had become a significant part of West Syrian school culture by the early Syriac renaissance, the period when most of these “masoretic” manuscripts were written. In translation, the works of these four Greek-speaking authors made inroads into areas of West Syrian education, theology, rhetoric, biblical studies, and even Syriac grammar. 2.4. CONCLUSIONS Although excerpts from these five Syriac translations make up the heart of the Patristic “Masora,” there is little evidence that full, non-“masoretic” manuscripts of these works were extensively copied after the ninth or tenth century. Instead, as the number of manuscripts of the Syriac “Masora” increased, the number of non-“masoretic” works being copied seems to have decreased. Scholars have attributed the low number of full non“masoretic” manuscripts that were copied after the ninth century to a decreasing knowledge of Greek among later Syriac-heritage communities. Regarding the orations of Gregory Nazianzen, Sebastian Brock has suggested, “it is perhaps significant that texts of Paul’s translation of or patristic excerpts. This remarkable commentary provides a brief analysis of the history, explanations for difficult words in each oration, and quotations from biblical, patristic, and even secular authorities. All to say, this manuscript highlights the highly developed state of commentary on Gregory’s works in West Syrian circles. 80 One manuscript uses the term ‘tradition’ (lit. ŦŁŴƍƊƇƤƉmašlmonūto). BL Add. MS 17197, f. 1v l. 4. 81 BL Add. MS 17197, f. 1v and BL Add. MS 14725, f. 103r. See WRIGHT 1870–72, 2:441–43. This same Rabban Benjamin is supposed to have written a commentary on the works of Ps.-Dionysius as well. See HALLEUX 1985. 82 WRIGHT 1870–72, 2:441–43. 83 For the fullest work on the commentaries thus far, see HALLEUX 1983, 1985.

WHAT IS THE PATRISTIC “MASORA”?

37

Gregory, for example, ceased to be copied after the ninth century, once a knowledge of Greek had more or less disappeared.”84 Similarly, Uwe Michael Lang writes concerning the text of the Arbiter, “When the Greek language dwindled in the Near East, it must have become extremely difficult to make sense of Philoponus in Syriac without recourse to the original text.”85 It has therefore been generally assumed that the copying of these highly literal translations decreased after the ninth century thanks in part to a decreasing knowledge of Greek. If we assume that these “masoretic” lists are an outgrowth of the early Syriac renaissance in Melitene, then the Patristic “Masora” would appear to have developed as a way to read or comment upon these earlier seventh- or early eighth-century translations that were no longer being recopied with high frequency. Earlier scholars have sometimes assumed that the Patristic “Masora” was but one of the many works of Jacob of Edessa.86 Some have also supposed that there was a connection between Jacob and the monks of the Qarqophto Monastery, associated with the biblical portions of these “masoretic” manuscripts.87 It is certainly possible that Jacob could have known of all these translations before his death in 708 CE. Moreover, most of the Syriac translators of these works can be linked, either directly or indirectly, with the celebrated monastery of Qenneshre. So it is possible to speak of a link between the translation used in the Patristic “Masora” and what is known as the ‘tradition’ (ŦŁŴƍƊƇƤƉ mašlmonūto) of Qenneshre. Yet, while it is safe to say that these thousands of “masoretic” sample texts were taken from translations associated with alumni of this famous monastery, manuscript evidence for the development of the Patristic “Masora” is relatively late; our earliest exemplar dates over 250 years after Jacob’s death. Moreover, these patristic collections seem to have been added to the “Masora” only after the genre had already been developed. But we also find evidence that these patristic sample texts themselves underwent development and relative standardization between Vat. Syr. 152 (980 CE) and Dam. Syr. 7/16 (1004 CE), after which the text remains fairly consistant.88 84 85 86 87

BROCK, “GREEK INTO SYRIAC,” 1977, 5. LANG (ed.) 2001, 20. See, for instance, ASSEMANI 1725, 2:499. See LASH 1981, 378–81; SALEY 1998, 2; BARSOUM 2003, 337; and HALLEUX 1985,

104. 88 Vat. Syr. MS 152 (980 CE) includes only portions of what became the standard collections, and these portions include many individualized traits, possibly indicating a tradition in development. The Patristic “Masora” appears to have been a later addition to these “masoretic” handbooks, which originally included mostly biblical material. Our earliest

38

J. LOOPSTRA

In addition, Jacob of Edessa is first mentioned by name as the originator of the West Syriac “Masora” only in the relatively late Lund manuscript (1204–5 CE); no earlier manuscript ascribes this collection to him. In brief, if we take manuscript evidence at face value, it appears that this attribution to Jacob of Edessa developed fairly late in the history of these texts, being recorded for the first time only centuries after the first appearance of the Patristic “Masora.”89 To conclude, we have seen that a fairly significant number of these Syriac “Masora” manuscripts include these sample texts from patristic writings. Yet, this collection appears to have been designed to preserve words and readings present in highly literal Greek-Syriac translations found in much earlier manuscripts. Consequently, we find that for a brief period in the tenth and eleventh centuries, Syriac copyists devoted an enormous amount of effort and expense to reproduce a type of handbook designed to help users read these earlier works: the Patristic “Masora.”90

“masoretic” compilations, such as the East Syrian BL Add. MS 12138 and possibly the West Syrian BL Add. MS 12178 (tenth century), do not include the patristic collections we are considering here. See WRIGHT 1870–72, 1:101a–111a. 89 For additional evidence on why the Patristic “Masora” should be dated later, to this period, see LOOPSTRA 2011. 90 We have touched here only on features particular to these four authors. For a fuller study of patristic works in Syriac, see the variety of submissions in SCHMIDT and GONNET 2007.

3. THE CONTENTS OF THE PATRISTIC “MASORA” But do not expect, oh excellent reader, that one should discover anything apart from labor, and especially the quire of vocalized words (šmohē). Copyist of Dam. Syr. MS 7/161

Although the titles of each homily, oration, or epistle in the Patristic “Masora” are clearly demarcated and rubricated, up until now scholars have had very little understanding of the actual contents of the words and readings — the sample texts — under each of these headings. This is because very few of the sample texts in these “masoretic” lists have been previously located in the corresponding source translation. As a result, one can glance over these lists and make out individual words yet still have little idea of how these excerpts fit within each translation. Without this background, scholars have had no way to verify whether the words and readings under each title actually come from the named work. Most scholars have thus relied solely on rubricated headers to speculate about the contents of the Patristic “Masora” instead of a more specific knowledge of the actual contents of these lists. Unlike most grammatical or lexicographical tracts, which are organized alphabetically or categorically, “masoretic” lists are arranged sequentially, in the order that each sample text appears in the source translation. It is worth noting that this type of organization is not entirely unknown in Syriac; the fourth-century Manichaean Syriac-Coptic glossaries from the Dakhla Oasis of Egypt were arranged in this manner as well.2 Yet this type of sequential organization does not necessarily make it easy for users to grasp the context of the underlying translation. Nor does this arrangement explain why each sample text was included in the “Masora.” What is more, as has already been noted, the Patristic “Masora” did not originally include any verse numeration that might assist a user in locating each sample text in the corresponding translation. Consequently, although more than a century has passed since Jean P. Martin and William Wright first ò 1 .ŦųƊƣĪťƏĿŴƃƦſĥƢſƦſĭŦĭųƊƆĶűƉŦƞƉƨƊƕƎƉƢźƏĪŧĿƦƀƉťſĭƢƟĭĥƢũƏŁƧĭ Dam. Syr. MS 7/16, f. 217 b 12–15. 2 FRANZMANN and GARDNER 1997, 101–30.

40

J. LOOPSTRA

drew attention to the Patristic portions of these “masoretic” manuscripts in the late 1880s,3 basic questions remain unanswered: • In what ways do the selections of words and readings in one of these manuscripts compare with other “masoretic” manuscripts? • Are there specific words or types of words that are regularly included in these “masoretic” lists? • Why were these particular sample texts chosen for inclusion in the Patristic “Masora” when hundreds or thousands of other possible options were not included? • Moreover, were these words and readings taken only from the actual Patristic translations? Or do they include additional material (whether peritext or added commentary) that might not be considered part of the translation itself? This chapter will provide some answers to these and other questions. The transcription of the Patristic “Masora” from Dam. Syr. MS 7/16 in this volume now makes it possible to situate each sample text from the “masoretic” manuscript in its source translation, as well as in the Greek text of the PG. Although this edition takes into account only one “masoretic” manuscript, it is exemplary of the types of words and readings one might find in other copies of the “Masora.” Unfortunately, the West Syrian copyists of these manuscripts reveal very little about why they chose these thousands of particular sample texts. Simply identifying these excerpts, as has now been accomplished in the transcription appended to the back of this volume, does not necessarily reveal why each copyist chose certain selections for their “masoretic” lists. At the most basic level, we can be certain that a primary purpose of these long lists was to make clear the vocalization of specific words. These lists would have provided vocalized exemplars in an age when most Syriac texts were not yet fully marked with vowels. Notes in the margins of these “masoretic” manuscripts deal with questions of pronunciation and vowels. Corrections and erasures by later users in these manuscripts are concerned with these same issues. All this suggests that a principal purpose of these compilations was to provide help in vocalization and reading. 3 MARTIN, “Karkaphienne,” 1869 and WRIGHT 1870–72, 1:114. Baumstark draws attention to these texts in what he calls the “westsyrische Masora” in his foundational Geschichte der syrischen Literatur. BAUMSTARK 1922, 260

THE CONTENTS OF THE PATRISTIC “MASORA”

41

Without a doubt, vocalizing the basic consonental form of many Syriac words can be challenging, even for the best reader of Syriac. For instance, when the reader of Basil’s homily “Against Drunkards” encounters the Ņ unvocalized Syriac word ƨŨĬ, should she pronounce it as ƨŨĬł (hablo Ņ ň ŅŅ ł ‘vapor’), as ƨŨĬ (heblo ‘vanity’), or as ƨŨĬ (habolo ‘herd/swineherd’)? The Patristic “Masora” provides the answer. Again, when the Syriac word ťŨƢū occurs five times in Dam. Syr. MS 7/16, should the reader Ņ (grobo ‘vessel’/’garment’)? Ņ ūł (garbo ‘leper’) or as ťŨŅ Ƣū vocalize it as ťŨƢ Again, the “Masora” clearly provides the answer. Moreover, in many instances a place or personal name written in Syriac characters but without vocalization could easily be mistaken for a more common Syriac word, without additional helps. Take for example the name ƎƊƕ in Basil’s homily “On Psalm 61.” Without proper vocalization, a reader could easily confuse this term with the common preposition ƎƊł ƕł (ʕaman ‘with us’), instead of the biblical name ƎƊł ňƕ(ʕeman Aiman/Αἰμὰν) from 1 Chron. 25:1. But the vocalization in the Patristic “Masora” is also valuable because it can help the reader grasp the correct form (Syr. kaylo; Heb. binyan) or the proper root of a Syriac verb. In Basil’s homily “On Psalm 115,” for instance, one might be forgiven for thinking that the sample text ƈƀŌ Ƅƌ÷  (nkīl) is derived from the root ƈƄƌ (‘to deceive’), had not the vocalization indicated that word was in truth a form of ĵŴƃ (‘to measure’).4 Though we can only speculate, it would appear that many of these and other such words could have been included in these “masoretic” lists in order to clarify the proper vocalization, and hence meaning, of these words. Lacking as we do detailed explanations in these later West Syrian manuscripts regarding why certain words were included instead of others, it may be helpful for us to go back to our earliest preserved exemplar of this Syriac genre, which provides slightly fuller information about its audience. Unlike the West Syrian “masoretic” tradition that has preserved nearly a dozen large manuscripts, there is only one known East Syrian “Masora” (BL Add. MS 12138), and it is dated to 899 CE. This manuscript includes only biblical sample texts and no Patristic “Masora.” Even though this compilation reflects distinctively East-Syrian perspectives, the copyist supplies details that may help us grasp more general principles of how this genre would have been used in Syriac-heritage Christianity.

4

That is, impf. masc. 3 per. sg.

42

J. LOOPSTRA

Of primary interest for us is the emphasis placed by the copyist Babai on the pedagogical or instructional value of his “Masora.” At one point, Babai states that he chose words and readings that were “arranged by the teachers, our masters, for the instruction of pupils, we their sons.”5 Further, he suggests that these were copied from traditional handbooks known by the distinctively East Syrian title, the “books of the maqryonē.” The maqryonē were teachers of reading associated with the East Syrian School of Nisibis and other such schools. So Babai is claiming to have passed down the vocalized readings traditionally favored by these instructors.6 While there is dissimilarity here in that West Syrian Christianity differed from the East in its school organization and instructional curriculum, it is reasonable to assume that the genre of “Masora” remained, at its heart, a system of instruction. Furthermore, the compiler of this East Syrian manuscript implies that his volume was copied as a guide for both teachers and their students. At what level the student was exposed to this material, or whether the student had direct access to this “Masora” manuscript on his or her own is unclear. Yet it was this genre, with its roots in preserving the the vocalized readings of esteemed teachers, that West Syrian communities appear to have adapted and fitted to their own instructional settings, particularly in the tenth- and eleventh-centuries. How, at a practical level, the “Masora” was used by ‘teachers’ and ‘pupils’ in these school settings we cannot exactly be sure. Nevertheless, there is some evidence of overlap between passages selected for inclusion in the East Syrian “Masora” and passages used in some of our earliestknown East Syrian grammatical tracts. For instance, one of the best known compositions by the seventhcentury lexicographer ῾Enanisho῾ (see chapter 1) is a “Book of Rules [for ò Homographs]” (ťƌŴƍƟĪťŨƦƃ ).7 This work lists the proper vocalization of Syriac words that have identical consonants but different meanings, namely homographs. Moreover, this work is organized alphabetically (at least as it has been transmitted to us), from olap (ĥ) to taw (Ł).8 In this grammatical tract, one would have been able to look up a homograph and discover LOOPSTRA 2014-15, 2:409. LOOPSTRA 2014-15, 2:vi–xi. 7 Known to earlier scholars as de aequilitteris. The full title is in HOFFMAN 1880, 2. 8 Although this work has been added to over time, the basic outline of the work appears to be that of ῾Enanisho῾. The development of East Syrian (dotted) vowels took place far earlier than the West Syrian Greek vowels. 5 6

THE CONTENTS OF THE PATRISTIC “MASORA”

43

how it was pointed by means of examples from Scripture: on the face of it, a method similar to how sample texts were used in the “Masora.” Remarkably, we find that both the East Syrian “Masora” and this short tract attributed to ῾Enanisho῾ share many of the same scriptural citations, excerpts from the Bible that were used to illustrate the pronunciation of particular words. For instance, among the passages listed in ῾Enanisho῾ ’s tract under the letter bet (ħ) are Prov 8:22 and Luke 14:21, used to demonstrate the use of ŦƦſǔŨ, and Matt 20:30 and Luke 10:40, used to illustrate ƈƀźŨ. Given all possible passages in the Syriac Bible that could be used to demonstrate how these two words were pronounced (sixtythree for ŦƦſƢŨand twenty-four for ƈƀźŨ), both the East Syrian “Masora” and ῾Enanisho῾ ’s tract happen to include these identical passages.9 Table 3.1. Sample Texts Compared: ῾Enanisho῾ and the East Syriac “Masora”

ŦƦſƢŨ( ‘creation’) Text

῾Enanisho῾: “Book of Rules for Homographs”

Ň ƥſƢŨƁìƌŲŨť Ň Ň ƉĪIJĬƅſĥ Ň ſƢ ĬƦŋ ſǔŨ ŋ Ň Ň ò ő ő Ŭ Luke 14:21 ŦƦſǔ ũŋ ƆĭŎ ő ťƟŋ ŴƤƆƈ Ŏ Ŋ ƖŨŎ ŴƟŴƘĪ

Prov. 8:22

Babai: East-Syrian “Masora” BL Add. MS 12138

Ň ƥſƢŨƁìƌŲŨťſƢƉ Ň ĬƦŋ ſǔŨ ŋ ò Ň Ň ő ŦƦƍſűƉĪ ŦƦſǔ Ŭ ũŋ ƆĭŎ ő ťƟŋ ŴƤƆƈ Ŏ Ŋ ƖŨŎ ľŴƘ

ƈƀźŨ( √ƈźŨ‘deprived’) Text

῾Enanisho῾: “Book of Rules for Homographs”

Babai: East-Syrian “Masora” BL Add. MS 12138

Ň Ň Ň ĭŎ ő ŵŶ ƎƀŎ ƇƀŎ źŨŎ ő ĭ ťƟŴƤŨƎƀŎ ƊƀƟĪťƌǔŶƧŦŵŶ ƎƀŎ ƇƀŎ źŨŎ ő ĭ ťƟŴƤŨƎƀŎ ƊƀƟĪťƌǔŶĥŦ ő ő ő ő Ň Ň Luke 10:40 ĪŴŷƇ ƈƀŎ źŨ Ƨ IJĪŴŷƇ ƈƀŎ źŨ ƧIJƢƉ Ŏ ŨŎ ő ƁìƌƦƠ Ŏ ŨŎ ő ƁìƌƦƠ Ŏ ũŎ ƣIJƦŶĪƅƆ Ŏ ũŎ ƣIJƦŶĪƅƆ

Matt 20:3

In total, somewhere between seventy to seventy-five percent of the scriptural passages in ῾Enanisho῾’s tract were also included in our only copy of the East Syrian “Masora.” 9 Excerpts from ῾Enanisho῾’s tract below are taken from HOFFMAN 1880, 11. Excerpts from BL Add. MS 12138 are taken from LOOPSTRA 2014-15. HOFFMAN 1880, iv–xix, without such detailed knowledge of the content of the East Syrian “Masora,” likewise draws parallels between these two works based on the vocabulary of Syriac grammar, such as the terms šmohē and qroyoṯo, which are used in both works.

44

J. LOOPSTRA

To be clear, however, the scribe Babai does not include every scriptural exemplar from the “Book of Rules for Homographs” in his East-Syrian “Masora,” so it is doubtful that he borrowed verbatim from ῾Enanisho῾’s tract. Yet, it is possible that this overlap may hint that certain examples from the Bible were commonly employed in East Syrian school circles to illustrate basic principles of vocalization and the placement of diacritical dots. It may be that the compilers of the Syriac “Masora” included these particular excerpts simply because these passages were already used to demonstrate the pronunciation of key words. Unfortunately, we have less information from the colophons of later West Syrian “masoretic” manuscripts regarding how they were used. We also lack in this tradition grammatical tracts as early as that attributed to ῾Enanisho῾. Nevertheless, we do have some evidence of shared terminology between West Syrian “Masora” manuscripts and nearly contemporary West Syrian grammatical tracts, and this shared language may likewise point to a shared instructional purpose. Copyists often refer to the ò  ʕasqē) or sample texts in the “Masora” as “difficult readings” (ťƠƐƕ ò ʕ 10 “obscure readings” (ŦƦŹŴƊƕŦƦſǔƟqroyoto amūṭto). And we find this exact terminology used in West Syrian grammatical tracts from this period.11 One such example is Eudochos of Melitene’s widely distributed “Memra of Etymology” (ťƀūŴƆŴƉŴŹĥ ʔaṭomolūgyo).12 In this particular tract, the ò  ʕasqē) is used to indicate homographs phrase “difficult [readings]” (ťƠƐƕ that were disambiguated by means of additional dots and vowels. What is more, we find that many of the same difficult readings in this grammatical tract also appear regularly in the West Syrian “Masora,”13 a possible ò ŦƦſǔƟ, see BL Add. MS 7183, f. 122v. We have For an example of the term ťƠƐƕ already seen that Thomas of Marga refers to ῾Enanisho῾’s book as a work of ‘obscure ò readings’ (ŦƦŹŴƊƕŦƦſǔƟĪ ). See BUDGE (ed.) 1893, 2:178–79. 11 As we have seen earlier, a preserved commentary manuscript on Gregory’s works likewise uses this term “difficult/obscure” words. BL Add. MS 17147, f. 160v. ò ò ò ŦƦſǔƟ ťƘĭĽƢƘĭ ŦƦƀìƍƄƤƘƦƉ ò 12 Part of the title reads: ťŨƦƄŨĪ Ǝƀƭ ƨƃŴƐƆ ƎƠƐƕĪ ƨƉ ò ťƀūŴƆŴƉŴŹĥĪŧƢƉŤƊŨĪ …ťƍƙƇƉĭŦŁűŶĭŦƦƠƀƇƕĪ(‘words, persons, and difficult readings that are debated in the school, from the Old and New [Testaments] and the [writings] of the Fathers … which are in the memra of ‘etymology’ ) (St. Mark’s MS 219, f. 1v). BARSOUM 2003, 425 places Eudochos in the twelfth century, and he refers to the title of Eudochos’s book as “a philological collection of the irregular terms and their derivatives which occur in both Testaments as well as the writings of the fathers of the church.” See also BAUMSTARK 1922, 294. His De vocibus aequivocis survives in several manuscripts, including St. Mark’s MS 219; Paris. Syr. MS 251; and Biblioteca Medicea Laurenziana: Orientali 441. For the use of ‘etymology’ (ťƀūŴƆŴƉŴŹĥ) in Syriac grammar, see MOBERG 1907. See also Bar Bahlul’s definition in DUVAL (ed.) 1888-1901, ťƀūŴƆŴƉŴŹĥ. 13 For some examples of this, see Table 3.3. below. 10

THE CONTENTS OF THE PATRISTIC “MASORA”

45

indication that both the copyists of the “Masora” and the compilers of this tract shared similar concerns over these words. (This will be examined in more depth in §3.2. below.) Consequently, although the copyists of these West Syrian “Masora” manuscripts reveal very little about why they included specific words and readings, there are some indications that they shared overlapping interests with the copyists of smaller grammatical tracts. The goal was, in part, to shed light on the pronunciation of certain difficult or ambiguous words, many of which were included in both the “Masora” and in these tracts. Because a significant number of “masoretic” manuscripts have been preserved, it is now possible to engage in a fuller, more comparative study of the Patristic “Masora.” This being so, the remainder of this chapter will focus on six additional characteristics that recur across all these manuscripts. In other words, we find that the words and readings included in multiple manuscripts of the Patristic “Masora” have in common: 1) shared pockets of text, 2) a double vocalization system, 3) the occasional repetition of certain words or word forms, 4) a significant number of Greek words, 5) pronunciation marks that are no longer used today, and 6) words and readings also found in glosses and explanations in non-“masoretic” manuscripts. 3.1. THE SAMPLE TEXTS: SHARED POCKETS OF READINGS The Patristic “Masora” to Dam. Syr. MS 7/16 includes a total of 10,808 individual words. And these separate words can be grouped into 4,044 longer phrases, excerpts containing one or more words. These phrases rarely include an entire sentence. To illustrate how this system works, the sample texts from Gregory Nazianzen’s Or. 1, “On the Holy Feast of Pascha,” have been included below (Figure 2). Although they are short, the sample texts in this work are fairly typical of what we find elsewhere in the Patristic “Masora.” The image from Dam. Syr. MS 7/16 (1004 CE) below shows how the user of the Patristic “Masora” would have seen the manuscript, while the list alongside provides locations where these sample texts occur in the corresponding non-“masoretic” manuscript, in this case BL Add. MS 12153 (9th c.). Though such details would not have been available to the original users of these “masoretic” handbooks, they helpfully illustrate where in the source translations these words and readings occur.

46

J. LOOPSTRA

Figure 2. Words and Readings from Gregory’s Or. 1 “Masoretic” MS Dam. Syr. MS 7/16, f. 162r

Non-“Masoretic” MS BL Add. MS 12153

ł

ł Ō ƟŦųƆƧį ĿŤƌł Ī÷ ĭł .ƈƀÿƇ even to withdraw from God a little ň Ńĥñ .Ʀ÷ ŶĿ I withdrew łñ .ťƤƌƢŨƥũƇ ʼn ó Ɖűƃĭ And clothing [me] a [new] man ŏ Ƙó ó ĭǔ ŧ Īň ÷ ƦƏ

© Syrian Orthodox Patr. of Damascus (MS 7/16)

door posts ň Ō ł Ņ ł .Ǝƍł Ɛł Ŷł Ł÷ ĥŧƢŅ ƀƠ ſťƉűŨĭ÷ and we were walled in with the precious blood Ņ ŏ Ņół ũëƆ .ŦŁ÷ Ŵƍ brick-making .ƗƤƇƃƎňƀõìƍƟ possessed for the most part łñ .ƧƞƉĭƢũł ó ƐƉ is hoping and praying Ņ ł ł Ņ ƦƖ ł ĭł .ƎƊŅ ƀò ƟŦ ƊƤƊëƆťƉŅ űƕ and unto the hearing

ň ł Ɖñ ĭł ò ň ŏ ŏ ƦŅ ƀŅ Ņ ìƍƘŅ ÷ Ťƃť Ʀ÷ Ņ ƀŌ ƃó ĭĥŦ ō Ŷò ŴÿƇŨƑƙź Ņ ň Ņ .ŦƦ÷ ƀŅ ìƌǔƐŨ

f. 2v a 17 f. 2v a 23 f. 2v a 29 f. 2v a 35 f. 2v b 3

f. 2v b 6 f. 2v b 25 f. 3r a 15 f. 3r a 33

f. 3r a 34 and [the Spirit] engraves on stony tables, which is fleshly Ņ ł Ņ òł .ťŷŅ ñ ìƀìƌĪť ÷ ƀƉ waters of rest f. 3r b 10

Ō Ʀ÷ ſŤŌ ƀƕ Ņ ĿŅ ťƕõŅ ĿŁűƀŨ Ʀ÷ ſĥŌ ĿŤŅ Ŷĭ Ńó

[when He calls you] as shepherd and freely through the door Ņ ł ũƍ Ņ ó ŬƉ .ŧ Ŀűũł ÷ Ɖñ ĭť ÷ ł Īł [as a] robber and traitor Ņ Ņ ó ł ò ł Ņ Ņ òŅ Ņ Ņ ŷƉĭ ł ťſƞƇ .ŦƦÿƇ ũŷƉĭŦƦ÷ ƀìƍƘ÷ ĥō Į Ņ Ņ .ŧƢſƢƣ ťƀƕñ ĿƎƉ.ťƣŅ Ʀó ƍł Ɖñ ĭł with deceitful and fraudulent words would tear them from their true shepherd Ņ Ō ł ŅŅ ł Ņ ň :ťƌŅ ƦƀƊƉ ĭťƌĬƢƄƉťƀƕõ Ŀ as from a poisoned and deadly pasture

f. 3r b 14

f. 3r b 18 f. 3r b 25

f. 3r b 26

THE CONTENTS OF THE PATRISTIC “MASORA”

47

This list of words and readings in Or. 1 highlights several features basic to most collections in the Patristic “Masora,” including the following characteristics: • These are not necessarily rare words. The vast majority of words in the Patristic “Masora” are not rare, or highly unusual (although these do occur). Rather, most words in these lists are fairly common, even mundane. As Figure 2 (above) shows, there is nothing inherently speŌ Ɵł (qalīl ‘a little’), Ʀ÷ ŶĿ ň Ńĥñ (ʔarḥēt ‘I withcial about words such as ƈƀÿƇ łñ ó drew,’ √ įĿĥ), or ƥũƇ ʼn Ɖ(malbeš ‘clothing,’ √ ƥũƆ); these words occur across the full spectrum of Syriac literature. • There is usually no additional numeration or versification. The image above also illustrates that these lists of words and readings do not generally include additional numeration following the initial title. This means that there is no additional information that could help the reader locate each sample text in the corresponding full translation — the non-“masoretic” manuscript. Instead, a list of sample texts occurs under each introductory header, usually in sequential order, the order one would encounter when reading through the full translation. • Only a relatively small number of words have been recorded out of the total possible. Third, we see that the number of sample texts in Or. 1 is quite small when compared to the overall number of words in this work. To be exact, the “masoretic” list in Or. 1 includes only forty-three words out of the total 940 words in the full Syriac translation. Moreover, these forty-three words are grouped into only fifteen pockets of text. This means that less than one-half of one percent of the available words in Or. 1 were included in the “Masora,” all of which were taken from only fifteen locations — a small number indeed. As we will see in chapter 4, nowhere in these “masoretic” manuscripts do the compilers state whether they chose these words and readings directly from the full source translation, or whether they simply copied these sample texts from other “masoretic” manuscripts. If the latter, one might assume that all manuscripts would include identical words and readings with only an occasional mistake. What we find instead is one of the most curious features of manuscripts of this genre: excerpts, though often taken from the same parts of the underlying text, can vary substantially across manuscripts with the result that each manuscript is somewhat individualized.

48

J. LOOPSTRA

When we survey multiple manuscripts of the “Masora,” we find that most of these compilations include sample texts from nearly identical locations in the source translation — what we will call “pockets” of texts. By and large, the majority of “masoretic” manuscripts written after 1000 CE include words from these same pockets. A curious exception to these standardized pockets of text is the “Masora” to Severus’ Cathedral Homilies.14 It is not infrequent for “Masora” manuscripts to vary more widely in their word selections from these homilies. Overall, however, it is fair to say that the vast majority of sample texts are taken only from select portions of the underlying text. Yet, each compiler often differs regarding which words he or she included from within each of these pockets. To put it another way, while most of these manuscripts tend to include words and readings from only specific parts of the translation, the exact words taken from each part vary from manuscript to manuscript. What is more, even when copyists do include exactly the same words, these often differ in whether they add to them vocalization, conjunctions (i.e., “and,” “or”), or additional prefixes (i.e., “to,” “for”). Table 3.2. below illustrates how such differences are evident when words and readings from Or. 1 are compared across four “masoretic” manuscripts.15 Table 3.2. Or. 1 in Four Syriac “Masora” Manuscripts BL Add. MS 12153 #1 f. 2v a 4

Vat. Syr. MS 152 Dam. Syr. MS 7/16 (980 CE) (1004 CE)

Ņ Ņ Ō ň Ō ìƌŴŹĭ ťƐƀ Ƣƀƃ÷

#2 f. 2v a 4

Ņ

ŏ

ó Ŷĭ Ņ Łó #3 f. 2v a 14 ŦŁƢ #4 f. 2v a 17

Mosul MS 16 (1014 CE)

BL Add. MS 7183 (eleventh century CE)

Ņ Ņ Ō

ň

Ņ Ņ ſŏ ł ƉŴ Ŧõ ƦƊƀŅ õ ƟĪť ŏ Ņ Ō Ņ ł Ņ .ťƀìƍƀƊſťſĿņ Ŵƣĭ ł ł Ō ƟŦųƆƧį ƈƀÿƇ ĿŤł ƌł Ī÷ ĭł .ŦųŅ ŅëƆƧį Ń ĿŤƌł Ī÷ ĭł

.ťƐƀŌìƌŴŹĭƢƀƃ÷

ł ł

.įĿŤƌł Ī÷ ĭ

14 Some Syriac “Masora” manuscripts vary greatly in their words and readings from Severus’s Cathedral Homilies. For some reason, therefore, this rule regarding pockets of text does not always apply in this portion of the Patristic “Masora.” For instance, note the differences in sample texts from Severus’s work between Vat. Syr. MS 152, ff. 168r–173r and Dam. Syr. MS 7/16, ff. 183r–192v. 15 Or. 1 begins on the following folios in these “masoretic” manuscripts: Vat. Syr. MS 152, f. 173r; Dam. Syr. MS 7/16, f. 162r; BL Add. MS 7183, f. 103v; and Mosul MS 16, f. 163r.

49

THE CONTENTS OF THE PATRISTIC “MASORA”

BL Add. MS 12153

Vat. Syr. MS 152 Dam. Syr. MS 7/16 (980 CE) (1004 CE)

#5 f. 2v a 23

ň Ńĥñ .Ʀ÷ ŶĿ

#6 f. 2v a 29

ñ .ťƤƌƢŨƥũƇ ʼn ó Ɖűƃĭ

ł

ł Ɛł Ŷł Łñ ÷ ňĥ #8 f. 2v b 3 Ǝƍƍ

ŏ Ƙó ó ĭǔ ŧ Īň ÷ ƦƏ ň ŅŌ ł Ņ ł ſťƉűŨĭ÷ .Ǝƍł Ɛł Ŷł Ł÷ ĥŧƢƀƠ

#9 f. 2v b 6

.ŦŁ÷ Ŵƍũó łëƆ

Œ ÷ Ńƀõƭĭň #7 f. 2v a 35 Ʀ

Ņ ŏ Ņ

#10 f. 2v b 9

.ƗƤƇƃƎňƀõìƍƟ

#11 f. 3r a 15

ñ .ƧƞƉĭƢũó ƐƉ

#12 f. 3r a 33 #13 f. 3r a 34

#14 f. 3r b 10 #15 f. 3r b 14 #16 f. 3r b 18 #17 f. 3r b 25

#18 f. 3r b 26

ł ł

Ņ ł ł ł ĭł ŦƦƖƊƤ ƊëƆťƉŅ űƕ Ņ Ņ ò .ƎƊƀƟ ł ň ŏ ťŶò ŴÿƇŨ ƙň źƉñ ĭł Ƒ Ņ Ņ ŏ ƦƀŅ Ņ ìƍƘ÷ Ťƃò Ʀ÷ Ņ ƀŌ ƃó ĭĥŦ ō Ņ ň Ņ .ŦƦ÷ ƀŅ ìƌǔƐŨ Ņ

òł

ł ÷ ƀŅ Ɖ .ťŷŅ ñ ìƀìƌĪť

Ō Ʀ÷ ſŤŌ ƀƕ Ņ ĿŅ űƀŨƦ÷ ſĥŌ ĿŤŅ Ŷĭ ŅťƕĿŁŃ ó õ Ņ ł ł Ņ ł Īł .ŧ Ŀűũ÷ Ɖñ ĭťũƍó ŬƉ ÷ Ņ Ņ ó ł ò ł Ņ Ņ òŅ Ņ .ŦƦÿƇũŷƉĭŦƦ÷ ƀìƍƘ÷ ĥō Į ó ł Ņ ŷƉĭ ł .ťƣŅ Ʀƍł Ɖñ ĭťſƞƇ Ņ .ŧƢſƢƣ ťƀŅ ƕñ ĿƎƉ Ņ Ɖť ł Ņ ň ťƌŅ ĬƢƄ Ņ Ō łƀƕõ Ŀ Ņ :ťƌƦƀƊƉĭ

Mosul MS 16 (1014 CE)

ň Ńĥñ .ƦŶĿ

BL Add. MS 7183 (eleventh century CE)

ň Ńĥñ .Ʀ÷ ŶĿ ł

ł [out of order: see #13] ł ũʼn ƇƉű Ņ Ũƥ ñ ƃĭ .ťƤŅ ƌƢ

ŏ ň ĭǔƘ ŧ ĪƦƏ Ņ ł Ō ſť ł Ɖű ŧƢŅ ƀƠ ň Ũĭ ł ł ł .ƎƍƐ ñŶŁĥ Ņ ŏ Ņ Ņ .ŦŁŴƍũłëƆĻĥ ò ƤÿƇ Ņ ƃŐ ƎňƀõìƍƟñ ťƤň ƀõ ŨƗ ňł ł

ł ł

ñ .Ƨ ñƞƉĭƢũƐƉ

Ņ ł ł ł ĭł ŦƦƖƊƤ ƊëƆťƉŅ űƕ Ņ Ņ ò .ƎƊƀƟ ł ł ŏ ò ƙň ñ źƉ ĭ ťŶň ŴÿƇŨ Ƒ Ņ Ņ Ņ Ō ĭĥŏ .ŦƦƀò Ņ ìƍƘŤō ƃ ƦŅ ƀƃ Ņ ň .ŦƦ÷ ƀŅ Ņ ìƌǔƐŨ òł

Ņ

ł ÷ ƀŅ Ɖ .ťŷŅ ñ ìƀìƌĪť Ņ

ó ŏ ó ł Ɛł ł ñŶŁñ ÷ ňĥ .Ǝƍƍ

.ŧ Īň ÷ ƦƏĭǔƘ

Ņ ŦŁ÷ Ŵƍŏ ũŅ ó łëƆƎƉ. .ƎƀŌ õ ìƍƟñ Ņ Ņ .ƎƊƀò Ɵñ [see #12] łñ Ƣũł ó ƐƉ . [out of order: see #10]

ň ł

ł

.ƑƙźƉñ ĭ ł ƥŅ ũƇ ʼn ó ƉŅ ñ [see #6] Ņ Ņ Ũň .ŦƦ Ņ ÷ ƀŅ Ņ ìƌǔƐ Ņ ò .ŦƦ÷ ƀìƍƘ÷ Ťō ƃ [reversed]

Ņ

Ō ƦſŤŌ ƀƕ Ņ Ŀ . ƦſĥŌ ĿŤŶĭ Ņ ł .ťƕõ ĿŁŃ űƀŨ Ņ ł ł

Ņ ł ñ Īł Ņ .ťũƍó ŬƉ ÷ Ņ Ņ ł ò ł Ņ Ņ òŅ Ņ Ņ Ņ òŅ Ņ .ŦƦÿƇũŷƉĭŦƦƀìƍƘĥō Į .ŦƦ÷ ƀìƍƘ÷ ĥō Į ł ſƞƇ ł ĭť Ņ ƍƉ Ņ ł ñŷƉ .ťƣƦ Ņ Ɖň Ņ.ŧƢſƢŌ ƣť ł ƀŅ ƕñ ĿƎ Ņ Ɖť ł Ņ ň Ņ Ɖť ł Ņ ň ťƌŅ ĬƢƄ ť  ƌŅ ĬƢƄ Ņ Ō ł ƀƕõ Ŀ Ņ Ō ł ƀƕõ Ŀ Ņ Ņ .ťƌƦƀƊƉĭ .ťƌƦƀƊƉĭ ł Īł ñ ĭťũƍŬƉ .ŧ ĿűũƉ

From this comparison in Table 3.2., we can note several additional features of these “masoretic” manuscripts: • “Masoretic” manuscripts have distinct characteristics. Although Or. 1 is one of the shortest of the underlying texts, each manuscript containing this oration differs slightly. As above table shows, each copyist has arranged his or her manuscript according to different characteristics or preferences. Vat. Syr. MS 152 (980 CE), the earliest of these manuscripts to include the Patristic “Masora” does not always include the full range of readings that became normative in later manuscripts.

50

J. LOOPSTRA

Dam. Syr. MS 7/16 (1004 CE) and Mosul MS 16 (1014 CE), on the other hand, represent the West Syrian “Masora” at its zenith, with characteristically longer excerpts and more normalization. On the other hand, BL Add. MS 7183 (eleventh century), although roughly contemporary to the two previous manuscripts, is characterized by its short, abbreviated lists; while it includes most of the same pockets, it has more single words than longer phrases. We also find similar ‘manuscript-wide’ characteristics in other codices. Some compilers regularly skip, or ‘leapfrog,’ pockets of sample texts that are otherwise regularly included in other manuscripts. For instance, compared to the fuller number of sample texts in Dam. Syr. MS 7/16, Paris Syr. MS 64 regularly omits every other pocket of excerpts from many of Gregory’s orations.16 So, despite drawing on similar texts, each “masoretic” manuscript is in some ways unique in how these pockets of sample texts were organized. • Certain errors are endemic to this genre. Another characteristic of these lists of words and readings is the presence of common types of errors. The most frequent error is that the scribe copies sample texts out of the correct, sequential order (for more on this phenomenon, see § 4.2.1). In the examples above, we can note that the copyist of BL Add. MS 7183 Ņ ł has written down ƥũƇ ʼn ó Ɖñ (malbeš) at location #13 and ƎƊŅ ƀò Ɵñ (qoymon) at location #10, far from where they should be placed in the source translations (in locations #6 and #12, respectively). In addition, this same copyŅ Ņ ist has reversed the order of two other words, ŦƦ÷ ƀŅ Ņ ìƍƘ÷ Ťō ƃò  (kīponoyoto) and Ņ ŅŅ Ņ ň ŦƦ÷ ƀìƌǔƐŨ(besronoyoto), at location #13. Such mistakes will not be surprising once we recognise that these long lists of words and readings were sometimes copied directly from other “masoretic” lists, a method that facilitated the misreading and misplacement of words. • No manuscript is an exact copy of any other manuscript. Differences between these “masoretic” manuscripts, however, do not occur simply because these word lists are prone to copyist errors, although this is sometimes the case. Rather, such differences arise from the intentional choices of the compilers. It appears that copyists had the freedom to include or exclude portions of text as they desired, resulting in somewhat distinctive renditions of these words and readings. So, in 16 See especially mid-way through Part 2 of this collection, in Or. 26, Or. 42, Or. 40, Or. 45, Or. 43. It is not clear whether the compiler of the Paris MS was drawing upon a different base text or was simply in a rush to finish his work, thus ignoring every other pocket of sample text.

THE CONTENTS OF THE PATRISTIC “MASORA”

51

the example above, Mosul MS 16 includes in line #10 the full phrase Ņ ƃŐ ƎňƀõìƍƟñ (qnen kūlšo ʕ bīšē ‘possessed for the most part by .ťƤň ƀõ Ũò ƗƤÿƇ bad men’), while Dam. Syr. MS 7/16 includes only ƗƤƇƃƎňƀõìƍƟ(qnen kūlšo ʕ ‘possessed for the most part’), omitting the ťƤň ƀõ Ũò  (bīšē ‘bad men’). Vat. Syr. MS 152 omits the entire phrase. At another location in ł Or. 1, Vat. Syr. MS 152 includes the Syriac word Ʀƀƭ ÷ ĭň  (w-ʔelīta ‘and bewailed’) at line #7, while all other manuscripts include the word that ŏ Ƙó  (prūstdē ó ĭǔ immediately precedes it in the source translation: ŧ Īň ÷ ƦƏ ‘doorposts’). Moreover, even when manuscripts include identical words, copyists often differ regarding which words they chose to vocalize or mark with reading dots or rukkokho/quššoyo. We see this in line #10 Ņ ƃŐ (kūlšo ʕ where the copyist of Mosul MS 16 has vocalized the word ƗƤÿƇ ‘for the most part’), while Dam. Syr. MS 7/16 leaves the entire word . Likewise, the compiler of Mosul MS 16 has unvocalized: ň ł ƗƤƇƃ ł vocalized Ƨ ñƞƉĭ(wa-mṣalē ‘and praying’) in line #11, while the copyist of Dam. Syr. MS 7/16 has left the same word unvocalized and without any dot above to aid in pronunciation: ƧƞƉĭ . While some of this divergence might be explained if we assume that both a copyist and a later vocalizer were employed for some “masoretic” manuscripts, this scenario would not necessarily explain away all such discrepencies. 3.2. DOUBLE VOCALIZATION: TAGGING DOTS + VOWELS Another prominent feature of the Patristic “Masora” is that these excerpts usually include together both tagging dots and vowels. This is unusual in that it is highly redundant. Most regular, non-“masoretic” Syriac manuscripts generally include only dots, not vowels. In fact, most manuscripts containing Syriac translations of the works of Ps.-Dionysius, Basil, Gregory of Nazianzus, and Severus of Antioch originally included only dots as aids to pronunciation.17 These so-called tagging dots were developed to help the reader discriminate between a thicker sound, with dot above the word, and a thinner sound, with a dot below.18 It is believed that these dots began to be used sporadically from the fifth or sixth century.19 On the other hand, West Syrian Greek vowels were a later development, possibly dated to the eighth 17 This is with the exception of vowels added by later users on particular words, possibly to help them read difficult words. 18 KIRAZ 2015, 77. 19 KIRAZ 2015, 79–81.

52

J. LOOPSTRA

through tenth centuries. This means that West Syrian “Masora” manuscripts would have been one of the earliest platforms used to illustrate how these fairly new vowels were to be placed. It is this combination of both tagging dots and vowels that makes the “Masora” different from most full manuscripts of these patristic translations. Unlike most contemporary Syriac manuscripts, these “masoretic” compilations were designed to include both the older tagging dots and these newer West Syrian vowels together, on the same words. In truth, this type of double vocalization system should have been superfluous;20 a proficient reader of Syriac would have been able to read non-“masoretic” manuscripts with only dots present. This inclusion of both vowels and dots together on the same text may once again highlight the instructional function of the Syriac “Masora”: to help the user learn to pronounce a word or to properly disambiguate between two otherwise identical words. Was this done to teach the systems of dots and vowels so that the user would be proficient in both? Or, were these lists intended for copyists, to teach them where to place both dots and vowels as they prepared to copy the full texts of these works? We cannot be sure of the exact audience. We see this feature in Figure 3 below, where both “masoretic” and non“masoretic” manuscripts are placed side by side. This combination of tagging dots and vowels in the “Masora” to Or. 1 (left) would have helped the user pronounce the same words they would have found in regular manuscripts, but there with only the tagging dots (right) and no vowels. Figure 3. Words with Tagging Dots in the Sample Texts to Or. 1 “Masora” MS Dam. Syr. MS 7/16

20

DIETTRICH 1899, xiv.

Non-“Masoretic” MS BL Add. MS 12153 (ff. 2v–3r)

THE CONTENTS OF THE PATRISTIC “MASORA”

“Masora” MS Dam. Syr. MS 7/16

53

Non-“Masoretic” MS BL Add. MS 12153 (ff. 2v–3r)

© Syrian Orthodox Patr. of Damascus (MS 7/16) © British Library Board (BL Add. MS 12153)

In other words, while both manuscripts include nearly identical tagging dots, the addition of vowels on the “masoretic” text provides a more complete picture for the user. “Masoretic” texts would therefore have helped to clarify the pronunciation of words a user would have encountered in these regular unvocalized — yet dotted — non-“masoretic” manuscripts. Yet the help provided by the Patristic “Masora” was, by its nature, partial; the proficient user would eventually have to read the remainder of these regular manuscripts by means of dots alone. Once again, we can see that this method of instruction using both vowels and tagging dots is similar to what we find in Syriac grammatical tracts. Although different from the “Masora” in that they are arranged alphabetically, not by source, one purpose of these tracts, as we have seen, was to help the user properly pronounce and disambiguate Syriac words, often homonymns. As in the “Masora,” these tracts also incorporated both tagging dots and vowels to highlight differences between words. Perhaps it is not surprising, then, that there is some overlap between dotted words included in the Patristic “Masora” and words likewise included in these grammatical tracts. As Table 3.3. shows, the majority of words that include tagging dots in Or. 1 (Figure 3) also appear in Eudochos’s tract, in both instances with vocalization and dotting.21 21 As Rabban Eudochos was reportedly writing in the twelfth century, over two centuries after Dam. Syr. MS 7/16 was composed in 1004 CE, we cannot rule out the possibility that he may have known or even borrowed from the Syriac “Masora”; many of these manuscripts were likewise associated with the region of Melitene. Some of these difficult

54

J. LOOPSTRA

Table 3.3. Tagging Dots Compared: the “Masora” and the Tract Attributed to Eudochos Dam. Syr. MS 7/16 “Masora”

ł

Rabban Eudochos Tract

St. Mark’s MS 219

łł

f. 10v 6

ł

ň Ńĥñ .Ʀ÷ ŶĿ

Œ ŶĿ ł õ ĥ .ƦƌĥƦŶõ Ŀ ĥ .ťƌĥ ƦŶʼn Ǔĥ .IJĬƦ

ł ƥũƇ ʼn ó Ɖñ

ł .ƥƀŌ ũƆƥũƇ łõ Ɖň .ƢŶƧ ƥũʼn ƇƉł ñ .ĬƦñƀŨĭĬƥ łõ Ɖł f. 52v 16 ťƌǔŶŁĥƥũʼn ƇƉ õ õ ũƇ  Ņñ f. 96r 10 .ƎƍŶ ƎňƀõìƍƟ .ķŴƌĬƎƀ ƀõ ʼn ìƍƟñ .ťƊƇƕƎƀŅ õ ìƍƟʼn õ ʼn ìƍƟƎ

.ƎňƀõìƍƟ

ł

ñ .Ƣũł ó ƐƉ ň ł

.ƑƙźƉñ

Ņ

Ō Ɖł ŧƢũƐ Ņ Ɖł ƎƉ ƎſƢũƐ Ņ Ɖł ƢũƏ Ņ ƐƉ ł Ķł f. 54r 17 ł  Ƣũł ƐƉ ł .ŦŁŴƌŏ ƢũƐ ŧƢũ Ņ ł Ō ł ƢũƐƉ .ŦŁƢũƏƎƉƎſ õ łñ ł ł f. 51v 8 .ťƌƢŶƧ Ƒƙʼn źƉ .ĬƦƀŨĭĬƑƙõ źƉ

.ťŷŅ ñ ìƀìƌ

n/a

ťƕõŅ ĿŁŃ ó Ņ ł .ŧ Ŀűũ÷ Ɖñ ó .ťƣŅ Ʀƍł Ɖñ Ņ .ťƀŅ ƕñ Ŀ

Ņ Łņ ƅſĥťņƕĿŁņ ťƕĿ Ņ ƦŨťƕĿŁŦĬ ťƕĿŅ ŁŃ ŁƢŨ .ťƕĿ Ń

ň

:ťƀŅ ƕõ Ŀ

f. 113v 15

n/a n/a

ò ĿĪ Ņ ǓŅ ñ ťƀƕ ťƍƕťƕ ň

ťƀƕĿ … ťƀŅ ƕõ Ŀ  õ

f. 100r 16 f. 100r 18

A central concern for the copyist of this grammatical tract was therefore to help users distinguish between homographs. And no wonder. It has been estimated that homographs make up ten percent of the words in modern Syriac lexicons.22 Homographs appear to have been a concern for the users of the Patristic “Masora” as well. In fact, as was mentioned earlier, this concern is evident because most “masoretic” manuscripts include a short tract on homographs towards the back of the compilation. ò ), This tract, “On the Change of Persons by Points” (ŦŵƟŴƌĪťƘĭĽǔƘƚƇŶŴƣ consists of a series of homographs listed in alphabetical order, which illustrate changes in pronunciation between otherwise identical words.23 readings include words that both grammarians and the copyists of the Patristic “Masora” would have singled out for vocalization. 22 KIRAZ 2015, 31. 23 That this tract would have been of practical value is evident; each of the Syriac words examined above ( ŪƐƌ, ťƍŨĮ, and ƨƉ) occur also in this tract. See Dam. Syr. MS 7/16, ff. 206v, b 13, b 28, and b 11 (respectively).

THE CONTENTS OF THE PATRISTIC “MASORA”

55

Just as we saw for the Eudochos tract above, many of the homographs in the Patristic “Masora” likewise appear in this short tract located at the back ofŅ these same “masoretic” manuscripts. For example, two homoŅ ň Ņ graphs ťƀƕñ Ŀ(ro ʕyo) and ťƀõ ƕĿ(reʕyo) both appear, in sequence, in the “masoretic” list for Or. 1. The underlying source translation reads:24 .ťƀƉűƟĭŧƢſƢƣťƀƕñ ĿƎƉťƣƦƍƉĭ :ťƌƦƀƊƉĭťƌĬƢƄƉťƀƕõ ĿƎƉĪƅſĥƎſųƍƉĪ and would tear them from their true and first shepherd , from which as from a poisoned and deadly pasture

Although both words are distinguished in the non-“masoretic” translation above only by means of tagging dots (ťƀƕñ Ŀ‘shepherd’ ťƀƕõ Ŀ‘pasture’), the “masoretic” text includes both dots and vowels on each word.25 More to the point, these homographs are included not only in the Patristic “Masora” but also in the tract “On the Change of Persons by Points” toward the back of these compilations.26 Moreover, both words are also included in Eudochos’s tract, apart from the “Masora,” as might be expected.27 But, whereas the homograph is distinguished in the above example by only a single dot, above or below the line, by the time these “Masora” manuscripts were composed, it had become common to include more than one dot on a word to help disambiguate otherwise identical forms. This so-called three-way homograph is commonly used in the Patristic “Masora.”28 For instance, the verb ŪƐƌ( ‘to take/receive’) appears nineteen times in the Patristic “Masora” in Dam. Syr. MS 7/16.29 In six of these cases, two dots are included on this single verb. In Or. 16, to take one example, two dots have been added to ŪƐł ň ƌ(nesab) to indicate that the scribe should read this verb as the imperfect ‘he will take’30 24

BL Add. MS 12153, f. 3r. Yet again, this homograph has been inserted several more Ņ Ņtimes in Dam.Ņ Syr. ň MS 7/16, which includes yet another close repetition of both words, ťƀƕñ Ŀ(roʕyo) and ťƀõ ƕĿ(reʕyo), in Or. 2. Dam. Syr. MS 7/16, f. 162v b 7–8 = BL Add. MS 12153, f. 6v a 13–14. Other instances of this homonym also occur throughout the “Masora,” although not always with both possible homonyms in close proximity. 26 Dam. Syr. MS 7/16, f. 207r a 17. 27 These same two words are listed as well in the tract of Rabban Eudochos, where ò Ņ ǓŅ (‘shepherds [those] that shepherd sheep’) definitions are also provided: (ťƀƕĿ): ťƍƕťƕǓĪťƀƕ (St. Mark’s MS 219, f. 100r). 28 KIRAZ 2015, 91–98. 29 Once again, these same verb forms are listed in the tract on homographs located at ñ Ɛƌ the back of the “Masora.” See Dam. Syr. MS 7/16, f. 206v 13: ŪƐñ õ ƌ ŪƐƌŪ õ . 30 Peʕal imperf. 3rd p. masc. sing. The Greek reads ἀφέληται. 25

56

J. LOOPSTRA

ñ  (noseb ‘he is taking’) or the perfect ŪƐƌ rather than the participle ŪƐƌ õ  (nsab ‘he took’). In this particular example, these two dots occur as well in non-“masoretic” manuscripts of this translation, as Figure 4 shows. Figure 4. A Three-Way Homograph in Gregory’s Or. 16 “Masoretic” MS Dam. Syr. MS 7/16

Non-“Masoretic” MS BL Add. MS 12153

Dam. Syr. MS 7/16, f. 165v a 9

BL Add. MS 12153, f. 34r a 2

© Syrian Orthodox Patr. of Damascus (MS 7/16)

© British Library Board (BL Add. MS 12153)

It is not unusual to find that the “Masora” tends to include more dots on words, and so is often more explicit regarding which words are threeway homographs than non-“masoretic” manuscripts. In other words, it should not be surprising that these “masoretic” texts are more detailed and, hence, more unambiguous in terms of which reading should be preferred. In Severus’s Cath. Hom. 14, for example, the copyist of Dam. Syr. MS 7/16 has repeated the verb ŪƐƌ( ‘to take/receive’) three times in only four consecutive pockets of text.31 This repetition of ŪƐƌ in such close proximity makes it easy to observe how tagging dots and vocalization can change in each repetition. As Table 3.4. indicates, most “Masora” manuscripts include two dots on the first instance of ŪƐƌ, although we do not find such detail on these same words in the non-“masoretic” manuscript, BL Add. MS 12159. Table 3.4. Comparative Dotting on ŪƐƌin Severus’s Cath. Hom. 14 “Masora” MS Dam. Syr. MS 7/16, f. 185r b 20–22

ň ŪƐõł ƌñ

imperf. 3rd masc. sing. (‘he will take’)

ł Īł ŪƐƌ perf. 3rd masc. sing. (‘he took’)

Non-“Masoretic” MS BL Add. MS 12159, f. 9v a 17

Translation in PO PO 38.2; 402. 3, 10, 18.

ñ ŪƐƌ perf. masc. sing. part.

“il prendra”

ŪƐƌĪ õ perf. 3rd masc. sing.

“en prenant”

We can also note from this passage the comparatively high number of times ŪƐƌ has been inserted into the “Masora,” given other possible word choices that were available to the copyist. On this feature of repetition, see §3.3. below. 31

THE CONTENTS OF THE PATRISTIC “MASORA”

“Masora” MS Dam. Syr. MS 7/16, f. 185r b 20–22

Non-“Masoretic” MS BL Add. MS 12159, f. 9v a 17

ł ŪƐƌ

ñ ŪƐƌ

perf. 3rd masc. sing. (‘he took’)

perf. masc. sing. part.

57

Translation in PO PO 38.2; 402. 3, 10, 18. “[il] prend”

Whereas most “masoretic” manuscripts dot the first and third instances ň of ŪƐƌ as an imperfect (ŪƐõ ł ƌñ nesab) and perfect (ŪƐƌ õł nsab), respectively, the copyist of BL Add. MS 12159 has dotted both with a single dot ñ ), opening the door for the reader to interpret this verb above (ŪƐƌ as a participle instead.32 In this instance, therefore, the use of of multiple tagging dots with added vowels in the “masoretic” text allows for a far more specific reading than we find in the corresponding non-“masoretic” manuscripts. As we can see from the French translation in the PO, the non-“masoretic” text is more open to various possible interpretations. This increased specificity that the “Masora” provides is even more obvious when words in non-“masoretic” manuscripts simply lack these tagging dots. In Gregory’s Or. 7, below, the “masoretic” text includes both ň Ņ ƨõ Ɖñ (mlē ‘full’) and ťƍõ Ũñ ÷ Įł (zabno ‘time’) with two tagging dots on each word along with vowels (left), while the non-“masoretic” manuscript does not include such detail (right).33 Figure 5. Double Dots Compared in Gregory’s Or. 7 “Masoretic” MS, Dam. Syr. MS 7/16 f. 164v b 22–23 © Syrian Orthodox Patr. of Damascus (MS 7/16)

Non-“Masoretic” MS, BL Add. MS 12153 f. 27v a 14 © British Library Board (BL Add. MS 12153)

Nonetheless, in some cases, even the inclusion of these extra dots and vowels cannot help the reader to correctly disambiguate two homophones, words that both sound alike and are spelled alike. For instance, the copyists 32 There is, however, some variation in the vocalization of ŪƐƌbetween these “masoretic” manuscripts. Both Dam. Syr. MS 7/16 (above) and Dam. Syr. MS 12/22, f. 239r differ slightly from Paris Syr. MS 64, f. 198v. On variations between these “masoretic” manuscripts, see chapter 4. 33 Once again, we find that both of these words are also included in the tract on homonymns included in the back of these “masoretic” manuscripts. See Dam. Syr. MS 7/16, f. 206v 11 and f. 206r 28, respectively.

58

J. LOOPSTRA

of most Patristic “Masora” manuscripts have included the homophone Ņ ƣň (šelḥo) twice in Gregory’s Or. 43. This same vocalization can mean ťŷÿƇ either ‘a swarm [of bees]’ or ‘skin’, as we see below.34 Dam. Syr. MS 7/16

ťŷƇƣ

BL Add. MS 14549

Ņ ƣň õ (šelḥo) ťŷÿƇ

ťŷƇƣ õ 

f. 176v a 30

f. 180v b 3

ň (w-l-šelḥo) Ņ ƤëƆĭ ťŷÿƇ f. 176v b 19

ťŷƇƤƆĭ õ  f. 161r b 9

σμῆνος “swarm”

Or. 43

δέρος “skin” or “fleece”

Or. 43

That ťŷƇƣ caused confusion, even for the early readers of this translation, is clear from notes in the corresponding non-“masoretic” manuscript, BL Add. MS 14549. In the first instance, in folio 108v, a note in the margin provides the following definition: ŦƦſǓŴŨĪĪťŷƇƣ(‘swarm of bees’).35 Nine folios later, the homograph is repeated but with a different meaning, a translation of the Greek δέρος (‘skin’ or ‘fleece’).

Ņ ƣň  (šelḥo) in Gregory’s Or. 43 Figure 6. Notes on the Homonym ťŷÿƇ Non-“Masoretic” MS BL Add. MS 14549, 108v b3 (with marginal note)

Non-“Masoretic” MS BL Add. MS 14549, 116r b9

margin: © British Library Board (BL Add. MS 14549)

This example highlights another notable feature of excerpts in these “masoretic” manuscripts. As we have seen, both instances of the homophone ťŷƇƣ in Or. 43 are separated in the non-“masoretic” manuscript by a substantial distance: nine folios, or 1,178 lines. Yet the proximity is much closer in the “Masora;” these two homophones are separated by only ten lines in the “masoretic” manuscript. Whether this repetition was intentional or unintentional is unclear. Regardless, such immediacy has the added effect in the “Masora” of allowing the user to compare at a glance two homophones or homographs that would normally be quite far from each other. See the discussion of this term in FALLA 2005, 16–17. This marginal definition appears to be in a hand similar to that of the copyist of BL Add. MS 14549. 34 35

THE CONTENTS OF THE PATRISTIC “MASORA”

59

The following list illustrates just a few instances of homographs with different meanings that are more proximate in the “Masora” than they appear in the corresponding non-“masoretic” manuscripts. Table 3.5. Some Examples of Repeated Homographs in the “Masora” to Gregory’s Orations Homograph

Greek

ŏ ūŅ ó (golūyo) revelation ťſŴƇū ťſŅ ŴÿƇ

ťſűŶ

ťʼnſŵņ ŶŃ ò (ḥazoyē) ł ťſò Ņ ŵŶ

Ņ ň ìƌ(neḥšo) ťƤŷ ťƤŅ ŷìŅ ƌ(nḥošo) ťƤŅ Ơñ ƌŅ (noqšo) ň Ņ ťƤò Ơƌñ (nqošē) ťňƖƠò Ƙł (ɸaqʕē) ťƖŅ ƠŅ Ƙł ÷ (paqoʕo)

ťƀƠƣ

Or. 11

f. 180r a 3 to see (ὁράω) conspicuousness f. 180v a 15 (περιφάνεια)

BL Add. MS 14549, f. 179r b 21 BL Add. MS 14549, f. 189v a 23

Or. 5

light (ἐλαφρός) incidental (πάρεργος)

f. 174v b 28

BL Add. MS 14549, f. 34v b 4 BL Add. MS 14549, f. 92r b 40

Or. 26

augury (οἰωνιστής) bronze (χαλκός)

f. 178r b 9

BL Add. MS 14549, f. 156r a 12 BL Add. MS 14549, f. 159v b 22

Or. 4

to beat (κροῦμα) give honor (ἐπιτίμησις)

f. 163r b 20

BL Add. MS 12153, f. 11v a 9 BL Add. MS 12153, f. 40v b 34

Or. 2

valley (ψόφος) thunderbolt (κεραυνός)

f. 162v a 27

BL Add. MS 12153, f. 5v b 28 BL Add. MS 12153, f. 108v b 12

Or. 2

cup bearer (οἰνοχόος) irrigation (ἀρδεία)

f. 164v b 25

BL Add. MS 12153, f. 27v b 6 BL Add. MS 12153, f. 62r a 36

Or. 7

f. 165v b 11

ťƄň ÷ ƤŅ Ɖò (mšokē)

ťƖƠƘ

BL Add. MS 12153, f. 37v a 8 BL Add. MS 12153, f. 40v b 34

Ņ ÷ (ḥdoyo) ťſŅ űŶ

ťƄƤƉ ťƄŅ Ƥõ Ɖň (meško)

ťƤƠƌ

Or. 31

f. 172v b 23

(ḥzayo)

ťƤŷìƌ

BL Add. MS 12153, f. 161v b 12 BL Add. MS 12153, f. 166r a 4

f. 172r a 18

(ἀποκάλυψις) Ņ ūł ó (galoyo) exile, refugee ťſŅ ŴÿƇ (μετανάστης)

ťňſűŅ ÷ Ŷò (ḥdoyē) ťſŵŶ

“Masora” MS Non-“Masoretic” MS Oration Dam. Syr. MS 7/16

ťňƀƠŅ ƣò ł (šaqoyē) ťƀŅ Ơõ ƣň (šeqyo)

glad, graceful (χαρίεις) breast (στῆθος)

f. 166r a 8

f. 176r b 18

f. 178v a 10

f. 166r a 8

f. 169r b 10

f. 167r b 4

Or. 33

Or. 6

Or. 5

Or. 43

Or. 4

Or. 6

Or. 39

Or. 19

60

J. LOOPSTRA

As we can see, the juxtaposition of these homographs in the “Masora” could have made the differences in vocalization between these words even more obvious than they would have been in the corresponding non“masoretic” translation. 3.3. REPETITION This leads to another feature of these words and readings in the Patristic “Masora;” namely, the copyists on occasion repeat related words in Ņ Ņ Ņ ň close proximity. In the case of the two homographs ťƀƕñ Ŀ (ro ʕyo) and ťƀõ ƕĿ (reʕyo) in Or. 1, the words were placed one after the other, in sequence. Ņ ƣň (šelḥo) in Or. 43, the two words were In the case of the homophone ťŷÿƇ separated by only ten lines in the “Masora.” Although such repetition may not always be intentional, it does often occur at the exclusion of other words that could have been included instead in the “Masora.” It is this exclusion that makes the repetition of the words in these sample texts all the more obvious. Another example of repetition in the “Masora” occurs in Or. 44 where the copyist of Dam. Syr. MS 7/16 has included five pockets of readings. Yet these pockets of text include repetitions of two main verbal roots: √ IJŵŶ( ‘to see’) and √ ĶŴƟ( ‘to arise’).36 Figure 7. The Repetition of √ IJŵŶ and √ ĶŴƟ in Gregory’s Or. 44

© Syrian Orthodox Patr. of Damascus (MS 7/16)

36 These pockets can be found in the following portion of the Greek edition: ὄψει πιστευθὲν; Ὁρᾷν τε γὰρ ὄψει; ὁρᾶται παρὰ τῆς ὄψεως (PG 36, 609.25–31). For an English translation of the Greek, see DALEY 2006, 155–161.

61

THE CONTENTS OF THE PATRISTIC “MASORA”

Repetition

“Masoretic” MS Non-“Masoretic” MS Dam. Syr. MS 7/16, BL Add. MS 12153 f. 167v ll. 16–19

Ņ Īł .ƎƊł ſõ Ĭł Ł÷ ĥʼn  ťſŅ ŵŷƆ √ IJŵŶ

√ ĶŴƟ

English

f. 70v b 28

‘it is given over for sight’

ň õ ĭł Ņ ƊëƆ Ņ Ɔ Ƣƀū Ŧŵŷ . ťſŅ ŵŷ

f. 70v b 30

‘for [it] allows for the seeing of the sight’

Ņ Ʀ÷ Ɖň . ťſŅ ŵŅ Ŷõ ƎƉ ŦŵŶ

f. 70v b 31

‘it is [the first] vision which is seen’

. Ƌƀʼn ñ Ơƌł ťƊƇƕťƌųƆĪ

f. 71r a 1

‘[God] to establish this world’

. ƋƀŌ ƠƉ õ

f. 71r a 3

‘[which] is established’

ł



Each of these five pockets (three from the root √ IJŵŶ and two from √ ĶŴƟ ) are separated by two or three lines in the source translation. Is it coincidence that, of all other options, only the excerpts containing IJŵŶand ĶŴƟwere included in the “Masora”? Because these copyists do not reveal much about their methods, we have little help in ascertaining whether such repetition was deliberate. Attempts to discern the intentionality of this repetition is made more difficult because many of these patristic works, especially Gregory’s orations, are replete with repetitious phrases and subtle plays on words — Gregory was, after all, a master rhetor. Nevertheless, in a note that immediately follows the Patristic “Masora” in BL Add. MS 7183, the copyist hints that he intentionally repeated some words and readings throughout his work. He writes:37 Oh our brother, lover of learning, he who encounters the words and readings ò ò ] of the Fathers [ťƍƙÿƇƉ [ŦƦſǔƟĭŦųƊƣ ] which are gathered and have been written down here with great care, I beseech you by the fear of God that if you ò ] here and there in books should seek for words and readings [ŦƦſǔƟĭ ŦųƊƣ and other memrē and not find them, not be too readily disturbed; (this is) 37 This note immediately follows the Patristic “Masora” in this manuscript, making it ò ĭĬñ ťƍƙƆŴſ ƋŶĿ ķŴŶĥ ĭĥ ĜƅŨĪ Ŧųƭ ƦƇŶĪ ƎƉ ťƌĥ ťƖŨ ò ŦųƊƤŨĪ relevant to this study. ŦƦſŲƟĭ ò ò ťƖŨŁĪ ĭųƌĥĪ :ƗŬƘ ŦƦŨĿ ŦŁŴƙſƞƀŨ ƎƀũſƦƃĭ ƎƀƤƍƄƉ ťƃĿĬĪ ťƍƙÿƇƉĪ ò ŧŲƉŤƊŨĭ ò ŦųƊƣò ťƌŲŶĥ ťŨƦƄŨ ò ò ò ò ò ò ťƀƉűƟ ťŨƦƄŨ ĭĥ .ƎũſƦƃ ƎƊſűƟĪ ƈźƉ .ƥūƦƣŁ ƈŬƖŨ Ƨ ĜƅƆ ƎŷƃƦƤƌ Ƨĭ ĴĭĪ ĴĭűŨ ŦƦſŲƟĭ ò ò ŦƦƍŨĮťƠƐƕƎƀƆĬĭ .ŪſƦƃƧĪķĭųƍƉűŶƨƘĥƦƀƆĪťŬƆŴƘƧĪĪƈźƉ :ťſǔŶŤŨĭĥĜťŨƦƃƎƉűŷƇƃĪ IJƦƇƊƆ Ʀƌĥ ŸƄƤƉ :ŦŁŴƙſƞſ űũƕŁĭ :ųƀƉűƠŨ ťƀƉűƟ :ťŨƦƃò ķŴƌųƆ ķŴƌĥ ĴŴũƆŁ ķĥĭ .ƢſƦſĭ ƎſŁǓŁĭ ò ķǔƉĥƦƉ ťƐƄŹ űŷŨĪ ĺĪ :Ƨ ŦŁƢŶĥĭ ťŷìƀƄƣ ŧűŶĭ :ŧĪűŷƆ ƎũſǔƟĪ ŦƦſǔƟ ƎſŁǓŁ ƅƆ ƎŷƃƦƤƌ ķĥĭ .ŧĿƢƣ .ŁűũƕŁƢƉĥƅſĥƎſųſŁǓŁ (BL Add. 7183, fol. 122v b 10–25).

62

J. LOOPSTRA

because they have been written earlier, either in the first collection of each book, or in later (ones). For there is no section in which one of them has not been written.

ò ] occur twice or even more. So if you Yet these difficult (readings) [ťƠƐƕ take these books (each) from its beginning, and you take care, you will find the right word. And if you find two readings [ŦƦſǔƟ] close to one another and one is found and the other is not, then understand that the two of them are to be pronounced (according to) the same system [ťƐƄŹ]. I have done as I have said. While the copyist’s directions are not as clear as one might hope, he does hint at a method for reading these patristic collections that alludes to ò  ʕasqē). Apparthe intentional repetition of certain difficult readings (ťƠƐƕ ently, the user was to read straight through each work from the beginning; in so doing, the user would encounter readings, some of which were repeated, we are told, “twice or even more” (line 9). When two readings occur in proximity, and one is marked but the other is not, the reader was to infer an identical pronunciation. Although this is excellent pedagogy, it is unclear how systematically this process was applied — or if it was applied — in other “masoretic” manuscripts. On occasion, we do find evidence that copyists or vocalizers omitted vowels on words they had earlier vocalized.38 For instance, in Dam. Syr. MS 7/16, the word ƚ÷ ƙ Ń ƃŃ ó Ʀ÷ Ɖʼn ñ (metkaɸap) recurs four times in the Patristic “Masora”: thrice with vocalization (Or. 2, Or. 39, Cath. Hom. 49) and once with only partial vocalization (Cath. Hom. 6).39 But it is impossible to say whether or not this was intentional. What we can say, is that two identical or nearly identical words do occur in close proximity with some frequency. And this is often despite the fact that these words reappear separated by a gap of some distance ł ƣŅ (šoyaṯ in the corresponding full translation. So in Or. 24, the word Ʀ÷ ſŴ ‘equally’) is repeated in back-to-back pockets of text in the “Masora,” although these two words occur fifteen lines distant from each other in the source translation. And a similar repetition then occurs for ƢƉł ŵƌł  (nzamar ‘let him sing’), the two words that immediately follow in the “Masora.”40 38

Whether one or multiple scribes are involved is often unclear. ł ƌł  is first vocalized in Or. 39 Dam. Syr. MS 7/16, f. 184v a 1. Likewise, the term Ŀųƍ but is left unvocalized when it is recurs in Cath. Hom. 4. See Dam. Syr. MS 7/16, f. 184r b 14. 40 See the Greek text in PG 35, 1177–80. The English translation is in DALEY 2006, 147. 39

63

THE CONTENTS OF THE PATRISTIC “MASORA”

“Masoretic” MS Dam. Syr. MS 7/16, f. 172v b 24–26

Non-“Masoretic” MS BL Add. MS 12153

Ņ

Œ ÷ ſŴł ƣŅ .ŦƦƊŶ õ Ƣʼn Ɔ Ʀ

f. 176v b 8

ł ƣŅ .ŧƢƉĭűƆ Ʀ÷ ſŴ

f. 176v b 22

ł ñ ųëƆ .űſĭĪƎƊƕƎſĪ ƢƉł ŵƌł

f. 176v b 29

ł

ň

ŏ ƇƣĭĶűƉ ł [ƎſĪ] ƢƉñ ŵƌł .ķŴƊƀ

English

15 lines ‘equally kind’ ‘equally admirable’ 8 lines ‘let David join with us to sing of her’

f. 176v b 36

‘let Solomon sing’

Here again, Gregory’s rhetorical style and use of repetitive language is in full force. This may help explain why such repetitious readings were added. Yet, for whatever reason, the copyist chose to include in his “masoretic” list only these identical words and to ignore all eighty intervening words. Occasionally, only the root of a word is repeated. We have already seen ł an example of this in the first two sample texts of Or. 1: įĿŤƌł Ī÷ ĭł (wa-d-naraḥ ň Ńĥñ (ʔarḥet ‘I withdrew’). Both words are derived ‘and to withdraw’) and Ʀ÷ ŶĿ from the same root: √ įĿĥ( ‘to withdraw’).41 Despite the proximity of these two words in the “Masora,” occurring as they do one after the other, this repetition is separated by six lines in the non-“masoretic” manuscript.42 “Masoretic” MS Dam. Syr. MS 7/16, f. 162r b 12–13

ł

ł Ō ƟŦųƆƧ .ƈƀÿƇ įĿŤƌł Ī÷ĭł

Non-“Masoretic” MS BL Add. MS 12153

English

BL Add. MS 12153, f. 2v a17

‘and to withdraw’ 6 lines

ň Ńĥñ .Ʀ÷ ŶĿ

BL Add. MS 12153, f. 2v a 23

‘I withdrew’

Again, it is unclear why the copyist should have included these two words in sequence and not the other intervening thirty-six words in the translation. For whatever reason, however, similar repetitions recur throughout the Patristic “Masora.”43 PAYNE SMITH, J 1903, 28. This is true for Par. Syr. MS 64; Mosul MS 16; and Dam. Syr. MS 12/22. Vat. Syr. MS 152 excludes both words. 43 To provide an additional example, we can look at the “Masora” to Cath. Hom. 42. In this single homily, we find the following Syriac words in proximity to each other, 41

42

64

J. LOOPSTRA

In yet other instances, the copyists of the “Masora” seem to choose words that have different roots but share identical endings, or suffixes. So, in Or. 9, the compiler of the “Masora” has chosen to include five words that share the common suffix “Ɓìƍƌ” ( ‘to me’):44 ł ƁŅìƍƌŴŏ ƙʼn÷ ƭ ‘[I would have] you teach me’ ł ŅƁìƍƌŴŏ ƙ÷ ň ƭ  ‘[I would have] you teach me’ ŏ ň ƁŅìƍƌŴƄ÷ ƊƏł  ‘[I would have] you strengthen me’ ŏ Ŀł  ‘[I would have] you shepherd me’ ƁŅìƍƌŴƕ ŏ  ‘and help me’ ƁŅìƍƌŴŏ Ũ÷ ňĮŴƣĭ Although these repetitions occur across a total of only seven lines across a single page in the “Masora,” these five words are found spread out over a span of two full pages in the Syriac translation.45 In this case, it certainly appears that the copyist has singled out pockets of the translation that include words with this suffix. Sometimes repetitions also occur within the same pocket of text. Such repetitions are often distinguished by subtle changes in verb form or vocalization within this single reading. In the examples from Gregory’s orations below, these repetitions certainly illustrate well the author’s rhetorical turn of phrase. Table 3.6. Samples of Repetition in a Single Pocket of Text “Masoretic” MS Dam. Syr. MS 7/16 Or. 2: f. 162v b 17 √ ƗŨĽ

ŏ ł ƖŅ Ũ÷ ĭĽ ťƖŅ ŨŅ ó ĽĪť

Non-“Masoretic” MS BL Add. MS 12153

English

f. 6v b 20 ‘dyeing of a dyer’

(ṣūb ʕo … ṣabo ʕo) √ ƚƇſ

Or. 2: f. 163v Ō a8 ł ƚ÷ Ƈʼn ƌñ … ƚ÷ Ɔł Ťƌõ

f. 12v a 17–18 ‘he will teach…he taught’

(nīlap … nalep) although they have the same Ņ root: ľƦƤƉ and ơſƦƣ; űƀƇſ űƆŤƉ and ķĭűƆŤƌ; ĵŤŨ and ò and ťƀƖŹ; ƨŅ ũŶ Ņ and ƨũ ƎƍƀƆŤŨ; ƎƀƖŹ Ŷł ; ťŨǔƖƉand ħƢƕ. (Dam. Syr. MS 7/16, f. 187r–v). One might well argue that this repetition is coincidental but still recognize that this feature is present. 44 Dam. Syr. MS 7/16, f. 165v b 2–8. The Greek text reads: διδάσκοιτέ με, διδάσκοιτέ με, στηρίζοιτε, ποιμαίνοιτε καὶ συμποιμαίνοιτε (PG 35, 825.23, 38, 38, 40). For an English translation, see VINSON 2003, 25. 45 BL Add. MS 12153, ff. 36v–37r.

65

THE CONTENTS OF THE PATRISTIC “MASORA”

“Masoretic” MS Dam. Syr. MS 7/16 √ ƁƠƣ

√ ƢƉĮ √ ŦƞƘŴƌ

Non-“Masoretic” MS BL Add. MS 12153

Or. 7: f. 164v b 25–26 f. 27v b 646 Ņ ł ň Ņ ł Ņ Ņ Ņ ò ł ň Ņ òł ŦŁ÷ ǔŅ ƉĮŅ ĭŧ ǔƉĮ.ŦƦ÷ ƀƠƣĭťƀƠƣ (šaqoyē wa-šqoyoto. zamorē wa-zmoroto) Or. 16: f. 165r b 9–10 Ņ ŏ Ņ ŏ .Ŧ ƞŅ ƘŴƌ … Ŧõ ƞŅ ƘŴƌ (nūɸoṣo … nūɸoṣo)

f. 31r b 1647

Or. 9: f. 165v b 1

f. 36r b 3348

Ņó Ņ ł ó ĬŦ √ ƦſƦŶ ŦƦ÷ ƀŌ źŶIJ õ Ʀƀź ñŶ õ

(ḥaṭoyto … ḥṭīto)

English

‘serving men and serving women, singing men and singing women’

‘shaking…shaking’

‘sin [might be shown] to be sin’

To summarize, for reasons at which we can only speculate, the copyists of these “Masora” manuscripts occasionally repeat the same or similar words at close intervals. This phenomenon is especially curious when so many other possible words are omitted from the underlying text between these repetitions. Some of these recurrences, it is admitted, may echo the often repetitious, highly rhetorical language used by Gregory Nazianzen or Basil. Though we can only guess, it may also be that these words repeated in close proximity reflect the pedagogical model we have already examined in these grammatical tracts, where homographs are repeated in sequence for pedagogical purposes. If true, and these repetitions were intentionally added to demonstate how vocalization does or does not change, this method would certainly reflect what we know of the instructional foundations of these “masoretic” manuscripts. 3.4. GREEK WORDS IN SYRIAC SCRIPT Another, very prominent feature of the Patristic “Masora” is the significant number of Greek words in these lists. In total, the over 3,000 Greek words in Dam. Syr. MS 7/16 account for roughly 6% of the total words The Greek reads: οἰνοχόους καὶ οἰνοχόας, ᾄδοντας καὶ ᾀδούσας (PG 35, 780.9). The Greek reads: ἐκτιναγμὸν, καὶ ἀνατιναγμὸν (PG 35, 944.24). 48 The Greek reads: ἵνα γένηται καθ’ ὑπερβολὴν ἁμαρτωλὸς ἡ ἁμαρτία (PG 35, 821.30). 46

47

66

J. LOOPSTRA

in this collection. The proportion of longer excerpts that include one or more Greek words, however, is much higher, upwards of 60%. For convenience, the transliterations of Greek and some other foreign words are listed in the indices towards the back of this volume.49 Considering the highly literal Syriac translations whence these words and readings were taken, such a significant number of Greek words should not be surprising. We find hints even in the non-“masoretic” manuscripts containing these translations that Syriac-speaking readers may have required additional helps to pronounce many of these Greek words. Users often add vowels to Greek words in these manuscripts, sometimes spelling out the word in Greek uncial characters in the margin. This is especially true for the Ps.-Nonnos Mythological Scholia, possibly because of the wide variety of deities and mythological characters mentioned in these works. Many of the same Greek words appear with vowels also in the “masoretic” lists. But both non-“masoretic” and “masoretic” manuscripts reveal additional challenges Syriac-speaking readers may have encountered when approaching these translations. For example, we may note the significant role that rukkokho/quššoyo marks would have played in helping the Syriac-speaking reader pronounce and properly disambiguate between Greek words. Without these marks, the Syriac language is quite limited in its ability to transliterate basic Greek letters such as the π and φ, both of which are represented by the single Syriac letter Ļ(pe). Interestingly, paratextual additions we find in non-“masoretic” manuscripts highlight the problems this limitation posed for Syriac speakers. In Gregory’s Or. 45, for example, non-“masoretic” manuscripts simply read ƁƘŁŴƆƁƘ(‘py to py’) for the Greek φῖ πρὸς τὸ πῖ (‘phi to pi’).50 Lacking rukkokho/quššoyo marks, this translation simply cannot capture the distinction between these two Greek letters. That this was a problem is clear: the copyists or users of non-“masoretic” manuscripts tried to solve this by appending a small Greek letter pi (π) beside a Syriac Ļ.51 The Patristic “Masora,” on the other hand, corrects this problem by adding the appropriate rukkokho and quššoyo dots, allowing the reader to better 49 On the current lack of “comprehensive work on the late Greek loanwords in Syriac,” see SOKOLOFF 2009, xix n. 75. 50 BL Add. MS 14549, f. 81v b 33 = PG 36, 636.40. An English translation reads, “and in consequence Grecizing the word [the ‘Passion’] by changing Phi and Kappa into Pi and Chi, called the Day Pascha” (NPNF 7:426). 51 BL Add. 14549, f. 81v b 34.

THE CONTENTS OF THE PATRISTIC “MASORA”

67

approximate the Greek.52 Nevertheless, this feature was not available for those approaching the regular Syriac translations directly, without the help of the “Masora,” as Figure 8 shows. Figure 8. The Importance of Rukkokho and Quššoyo Dots in Gregory’s Or. 45 “Masoretic” MS Dam. Syr. MS 7/16, f. 176r a 2

Non-“Masoretic” MS BL Add. MS 14549, f. 81v b 33 marg.

© Syrian Orthodox Patr. of Damascus (MS 7/16)

© British Library Board (BL Add. MS 12153)

Moreover, as we can see on the right, a later user has written the names of both letters (‘ΦΗ’ and ‘ΠΙ’) in the margins of the non-“masoretic” manuscript. Besides their lack of rukkokho and quššoyo marks, non-“masoretic” manuscripts of these patristic translations were generally written before the full development of West Syrian vowels. Without such vocalization, many proper names in Greek could be easily misunderstood in Syriac transliteration, even with added tagging dots. In Severus’s Cath. Hom. 27, for instance, the word ťƍƘĪ() occurs on line seventeen of the non-“masoretic” manuscript BL Add. MS 12159, followed five lines later by the remarkably identical ťƍƘĥĪ(), the only difference being the addition of an olap in the latter word.53 There are indications in this manuscript that readers struggled to pronounce these two Greek words: both words are glossed in the margin by the same hand using uncials (see Figure 9). These marginal notes reveal the first term to be ΔΑΦΝΗ (Δάφνη = ‘Daphne’) and the second ΔΑΠΑΝΗ (δαπάνη = ‘cost’). Most manuscripts of the Patris-ł ł tic “Masora” include both of these words ƁŌìƍƘĥ õ ÷ Īł (dapnī, Δάφνη) and ƁŌìƌ ŤƘó ĥĪ (dapanī, δαπάνη), along with the vowels and rukkokho and quššoyo marks not always added in the equivalent non-“masoretic” manuscripts.54

52 Interestingly, another “masoretic” manuscript, Dam. Syr. MS 12/22, f. 230a 22, likewise includes a Greek letter, in the “Masora” itself. 53 BL Add. MS 12159, f. 42v a 17, 21. 54 Dam. Syr. MS 7/16, f. 186r b 17–18. See also Mosul MS 16, f. 184r b 15–16.

68

J. LOOPSTRA

Figure 9. The Importance of Added Vowels in Severus’s Cath. Hom. 27 “Masoretic” MS Dam. Syr. MS 7/16, f. 186r b 18–19

Non-“Masoretic” MS BL Add. MS 12159, f. 42v

© Syrian Orthodox Patr. of Damascus (MS 7/16)

© British Library Board (BL Add. MS 12159)

Yet another difficulty for the tenth- or eleventh-century Syriac-speaking reader would have been the significant number of calques and neologisms in these Syriac translations, many of which were apparently added by the translators themselves.55 Perhaps it is because Syriac readers found these constructions puzzling that almost every calque listed by Sebastian Brock in his edition of the Ps.-Nonnos Mythological Scholia was also included in the Patristic “Masora.”56 These calques include innovative Syriac translations of Greek words such as λογχοδρεπάνη (‘a spear with a sickleł Ņó ó ł shaped head’ ŦƦƀ of slaves’ ƃŴ Ŭł ó ƊŨƈ źƟ),57 δουλόσπορος ņ Ɔƈ ņ Ņ ł ŏ ň (‘descendant ł ò ł Ł÷ Ŵſű÷ Ũó ).59 And there appears ŧűň ó ũ÷ ƕƁƕǓĮł ),58 and μυθολογίας (‘mythology’ ƧƦ÷ Ɖ to have been some flexibility in what each copyist of the “Masora” chose to include from each of these pockets; some include the entire calque, while others includeŅ only part of these constructs. In Or. 7, for example, ł Ʀñ ÷ ſƢ ł Ũł ó is given for νεόκτιστος (‘newly founded’) only the ƦſƢŨof Ʀ÷ ſĥŌ Ł÷ ű÷ Ŷ in Vat. Syr. MS 152,60 while Dam. Syr. MS 7/16 includes the full word.61 Likewise, in Or. 8, only ƦƤƇƙŨĭis included in Vat. Syr. MS 152 for the Ņ Ņ ŏ ł ƙŅ ÷ Ũ÷ in Dam. Syr. MS 7/16, a translation of the ĭĥƦ÷ ƤÿƇ larger reading ŦƦŶǓ 55

See §2.2 above. Compare with the list in BROCK 1971, 44–45. 57 “A spear with a sickle-shaped head” (LIDDELL and SCOTT 1992, 1059). Dam. Syr. MS 7/16, f. 179v a 34 = PG 36, 1025.9. 58 “descendiente de esclavos”. In DGE 2002, sv. δουλόσπορος. Dam. Syr. MS 7/16, f. 179v a 24 = PG 36, 1024.5. 59 Dam. Syr. MS 7/16, f. 179v a 10 = PG 36, 1021.8. A lapse in the scholia on Or. 2 ŏ Ō ūŌ . (Γηρυόνου Βοῦς) is also included in most manuscripts of the “Masora.” ĸŴŨ÷ Ŵƌŏ ŴſŅ Ƣƀ ÷ Dam. Syr. MS 7/16, f. 178v a 30 = PG 36, 988.4. See also BROCK 1971, 43. 60 “newly founded” (LIDDELL and SCOTT 1992, 1168). Vat. Syr. MS 152, f. 173v a 7 = BL Add. MS 12153, f. 26v b 4. 61 Dam. Syr. MS 7/16, f. 164v b 14. But this same word is repeated twice more in this manuscript in Or. 13. See Dam. Syr. MS 7/16, f. 181r b 16. 56

69

THE CONTENTS OF THE PATRISTIC “MASORA”

Greek τρίοδος (‘a meeting of three roads’).62 A partial list of these calques and neologisms included by compilers in the “Masora” to the orations of Gregory is included below. 63 Table 3.7. Examples of Construct Words in the “Masora” to Gregory’s Orations Dam. Syr. MS 7/16 κακοδοξία

‘bad repute’

ťŷŨŴƣ ÷ Ł÷ Ŵŏ Ƥƀ õ ŨŌ ÷

Oration Or. 37

f. 181v b 1 νεόκτιστος

‘newly founded’

Ʀſĥ ÷ ŁűŶť ÷ ňƍŨ÷

Or. 13

f. 181r b 16 φιλότεκνος

‘loving one’s children’

ł ó ťƀŅ ò õ ìƍŨƋ ñŶĿ

Or. 37

f. 181v a 18 ἀνδρογύνης

‘man-woman’

(ťƀƤƌ) IJƢŃ ũ÷ ūł ó f. 173v a 17

òŅ

Or. 21

ἀρρενόθηλυς

‘hermaphrodite’

ň ƃł ÷ Īó Ū÷ ƠƌƢ

Or. 31

ὀψοφαγία

‘dainty living’

ò

f. 171v b 7

ŏ ƃŤ÷ Ɖň ó Ł÷ ŴÿƇ ƨƣŴò Ũ

Or. 25

f. 173r a 28 νομοθεσία

‘lawgiving’

ŏ ƌƋ Ņ ƀƏ Ņ ťƏŅ ŴƊ

Or. 37

f. 181r b 28 μεγαλώνυμος

‘with a great name’

Ņ Ʀ÷ ŨĿ łó ťƊƣ

Or. 5

f. 180v a 2 ῥοδοδάκτυλος

‘rosy-fingered’

Ņ ňò ł Ņ ó ŦƦ÷ ƖŅ Ũ÷ Ľ Ʀ÷ ƀìƌĭĪĿ

Or. 4

f. 178v a 6 εὔπλουτον

‘well-gotten wealth’

εὔστοχος

‘well aimed’

Ņ Ō ŹƢƀƙƣ Ǝƀƙƀ

Or. 37

f. 181v a 15

ťƀìŅ ƍ Ņ ñŶƢƀƙƣ

Or. 19

f. 167r b 2 αὐτεξούσιος

‘in one’s own power’

Ņ Ņó ŏ ł ł ŦƦñ÷ ƀŨ Ł÷ ŴźƇƤƊƆ

Or. 38

f. 169v a 26

62 “a meeting of three roads” (LIDDELL and SCOTT 1992, 1820). Dam. Syr. MS 7/16, f. 168r b 24 = BL Add. MS 12153, f. 77r a 7. 63 All the Greek definitions in Table 3.7. are from LIDDELL and SCOTT 1992. Many of the calques in the Patristic “Masora” still do not appear in more recent Syriac dictionaries.

70

J. LOOPSTRA

In many such cases, the Syriac translations included in the Patristic ‘Masora’ reflect the translator’s attempts to provide a very literal rendering of the underlying Greek. For instance, in Basil’s homilies, the Greek Ņ ł ňƌŤƉŅ (literψυκτῆρας (‘a wine-cooler’) was translated into Syriac by ťňƌǔƠƉť Ņò ally, ‘vessels keeping cool’),64 and χαμαίζηλα (‘seeking the ground’) by Ʀ÷ ƍŅ Źĭ Ņ ƕł  (literally, ‘zealous of the dust’). In Basil’s “On Anger,” the Syriac ŧƢƙ translator rendered the Greek τὴν σελευκίδα τὸ ὂρνεον (‘a Seleucid bird’) with a complete definition: “that being translated as a bird of the Medes.” This entire definition was, for whatever reason, included in the Patristic ‘Masora.’ Greek words in the Patristic “Masora,” however, not only provide insights into the pronunciation of these words in Syriac, but, in a few cases, they also offer clues regarding the textual transmission of the underlying Greek text. Because some of the Syriac translations in non-“masoretic” manuscripts reflect a different Greek Vorlage than do those manuscripts used as the basis for published editions of the Greek text, some words in the Patristic “Masora” differ from the text published in the PG. Several examples are listed below. Table 3.8. Examples of Greek Words in Dam. Syr. MS 7/16 that are not in the PG

ł Ņ ƙŌ ƭ ĸŴƀ Or. 43

Ἀλφειός65

ποτομός PG 36, 524.42

Σαλαμάνδρα66

ζῷον PG 36, 524.42

Τηλέφατος67

Πηλέφατος PG 36, 1020.8

Τελέσματα68

θεσπίσματα PG 36, 1021.41

f. 176v (marg.)

ó Ɖł łƧŤƏł Or. 43 ŧ Ŀł űƌŤ f. 176v a 1

ň Ō Ņ ĸŴźƌŤƘł ÷ ƨìƀŹSch. Or. 4, ch. 65 f. 179v a 6

ł ł ň ň ťŹŤƊƏ ƧŤŹSch. Or. 4, ch. 70

f. 179v a 16

64

Dam. Syr. MS 7/16, f. 160r b 6. Although this word occurs in multiple “Masora” manuscripts, it was originally omitted from Dam. Syr. MS 7/16, but added later. A footnote in SChr reads: “Plusieurs manuscrits désignent en marge le fleuve Alphée et la salamandre.” See BERNARDI (ed. and trans.) 1992, 170 n. 2. 66 BERNARDI (ed. and trans.) 1992, 170. 67 NIMMO-SMITH 1992, 132. 68 For this variant in between the Syr. I and Syr. II versions of the text, see NIMMOSMITH 1992, 139–40. 65

THE CONTENTS OF THE PATRISTIC “MASORA”

ŏ Sch. Or. 4, ch. 71 ťƀł ƟŌ ŴëƆ

Λυκία 69

Παμφυλίας PG 36, 1021.48

ξενοδόχος70

ξενών PG 36, 1025.7

f. 179v a 18

ł Ņ Ņ ň ó ĸŤƃĭ ÷ ĪŴ÷ ƌŤƐƃSch. Or. 4, ch. 74

f. 179v a 27

71

In addition, we should note that many key theological terms common to the fourth- and fifth-century debates over Christology, such as φύσις Ņ ƃŅ ‘nature’) or διφυής (ťƍʼn ƀòņ ƃƁ ó ņ ìſĿŃ Łó ‘two natures’), also appear in the Patris(ťƍƀ tic “Masora.”71 There is little evidence, however, that these words and readings were used by the copyists as a jumping off point for theological debate. While West Syrian historical sources such as Bar ῾Ebroyo72 provide evidence of sporadic persecution of Miaphysites in Melitene during the period in which many of these “masoretic” manuscripts were being copied, the sample texts in the Patristic “Masora” do not generally reflect interconfessional conflicts over Greek theological or philosophical vocabulary. It appears that the compilers of the “Masora” were more concerned with the nuances of Syriac grammar and orthoepy than with using these words in the Patristic “Masora” as the basis for theological or confessional debate.73 There is, however, one noteworthy textual split between “Masora” manuscripts that may reflect problems scribes had with Basil’s theological 69 See the Greek text Λυκία and the corresponding footnote in NIMMO-SMITH 1992, 140–41. 70 NIMMO-SMITH 1992, 145. 71 The word ťƍƀƃ(‘nature’), for example, occurs nine times in this collection. Likewise, ó ņ ìſĿŃ Łó (‘two natures,’ διφυής ) occurs only once, in Or. 18. the form ťƍʼn ƀòņ ƃƁ 72 ABBELOOS and LAMY (eds. and trans.) 1877, 1:429. 73 This is what we can determine based on available evidence. There is certainly much theologically significant material in Gregory’s orations, and in Basil’s homilies and epistles. But there is little to suggest that these were used as starting points for debate. In other words, the starting point here seems to be more pedagogical than interconfessional or polemic. For a similar argument regarding the early use of logic in Syriac-speaking schools, see KING 2013 and WATT 2015. Both suggest that the reception of Aristotle was initially motivated not by interconfessional conflicts but by pedagogical concerns. There are, in fact, other parts of these Syriac “Masora” manuscripts that do clearly echo West Syrian (Miaphysite) polemic against other groups. We sometimes find a short tract written by the compiler in the back of these manuscripts with the ominous title, “On the ň ĥʼn ), that is, the Reprobate.” We can learn Various Confessions of the Impious Heresies (ƑƀŌ ƏǓ from this tract that Jews believe there is “One God in one person (prósōpon πρόσωπον).” But we can also learn that the East Syrians (‘Nestorians’) Ņ Ņ believe with “Diodore, Theodore, and … in two Sons, one of nature (kyono ťƍƀƃ ) and another of grace (ṭaybuṯo ł Ņ ŏ Nestorius ŦŁŴũƀŹ).” See, Dam. Syr. MS 7/16, 205v and St. Mark’s MS 42, ٢٨٤.

72

J. LOOPSTRA

wording. In Basil’s Ep. 261 “Against the Phantasiasts,” manuscripts of the Patristic “Masora” differ slightly in their rendering of the significant theological (or Mariological) terms χριστοφόρος (‘Christbearer’) and θεοφόρος (‘Godbearer’). The Greek text in the PG reads οὐκ ἂν δὲ ἡμέτερον κέρδος ἐγένετο τῆς θεοφόρου σαρκὸς τὰ πάθη (‘if the sufferings of the God-bearing flesh had not become our benefit …’).74 And the Syriac translation in the non-“masoretic” manuscript containing this epistle, BL Add. MS 14549, provides a roughly equivalent translation: ò ĭĭĬ (‘those sufferings of the God-clothed flesh’ ŦųƆƧ ƥƀũƆ ŧƢƐŨĪ ťƤŶ ).75 But there is a division here in the underlying Greek manuscripts. Instead of the reading in PG, Courtonne prefers χριστοφόρος, a variant found in other Greek manuscripts.76 Interestingly enough, this difference in the Greek textual reception of Basil is reflected in these West Syrian “masoretic” manuscripts, though these copyists were neither Greek nor Chalcedonian. Although most manuscripts of the Patristic “Masora” follow the above translation in BL Add. 14549 (ŦųƆƧƥƀũƆ),77 Vat. Syr. MS 152 uniquely ó ĬŧƢ ñ Ɛõ Ũó (‘the flesh that clothed the Messiah’ ). Even more curious, both Dam. Syr. MS 7/16 and St. Mark’s MS 42 seem to combine the two variants into a single reading, as if they wanted to bring these variants together: 79 Ŧųƭ ťŷìƀƤƉ ƥũƆĪ õ ĭĬñ ŧƢƐŨ (‘[the sufferings of ] the flesh that clothed the Messiah-God’ ). While this could well be a copyist’s error, it is not exactly clear how this variant came to be present in two “masoretic” manuscripts. Overall, then, we can see the value of the Patristic “Masora” in the help it would have provided for the Syriac-speaking reader who was attempting to pronounce Greek words in Syriac characters. Without vowels or other phonological aids, it would have been difficult for the unguided reader to articulate many of these words. Yet this was the challenge many Syriac 74 PG 32, 969.32. Most modern editions of the Greek keep the term θεοφόρος. See DEFERRARI (ed.) 1934, 4:76. 75 PAYNE SMITH, R. 1901, s.v. ƥũƆ notes the use of this term in Pusey’s edition of Cyril’s work. 76 COURTONNE 1966. DelCogliano suggests that this latter reading was likely a change added by Chalcedonian scribes in order to bring Basil in line with their own ‘orthodox’ thought. DELCOGLIANO forthcoming. 77 Mosul MS 16, f. 161v b 16; Dam. Syr. MS 12/22, f. 235v, a 11; and Par. Syr. MS 64, f. 194v b 9. 78 Vat. Syr. MS 152, f. 182v a 1. 79 Dam. Syr. MS 7/16, f. 181v, b 15 and St. Mark’s MS 42, p. 247 a 17.

THE CONTENTS OF THE PATRISTIC “MASORA”

73

readers would have faced as they worked through full, unvocalized non“masoretic” manuscripts of these translations. Alternatively, the Patristic “Masora” would have provided what was lacking in the full translation: marks that could help one pronounce these Greek words. 3.5. ADDITIONAL PHONOLOGICAL FEATURES Another aspect of the Syriac “Masora,” sometimes overlooked, is that these West Syrian manuscripts generally include vowel and fricatization marks that are no longer regularly used or taught today. While they are not necessarily limited to the “Masora,” these “masoretic” manuscripts are our most comprehensive sources for these long unused marks. 3.5.1. Additional Greek Vowels The West Syrian “Masora” regularly includes a few vowels that are not yet represented in modern Syriac font. This means that, in addition to the ῾ṣoṣo (ŏ ), deriving from the combination of the Greek letters Ο and Υ, most “masoretic” manuscripts include three other diphthong vowels: ΕΥ, ΑΥ, and IY.80 These vowel combinations are especially prominent in the transliteration of Greek proper names, although they are also used with words of native Syriac origin. These additional diphthong vowels actually allow for a slightly more exact pronunciation of Greek than would be possible today, using modern Syriac fonts. This is particularly evident if one were to compare the many Greek words in published Syriac lexicons with these same words in the “Masora.” To take one example, the common Greek word ναύτης Ņ (‘sailor’) is represented in most modern lexicons by the vocalization ťŹŴƌł (nawṭo), ł ).81 Most “masoretic” manuscripts, on the other with an initial ptoḥo ( ĭ Ņ hand, transliterate this word with an initial (ΑΥ) instead: that is, ťŹŴƌŏ  (nauṭo).82 This may be, in fact, a slightly more accurate reflection of the Greek ΑΥ in ναύτης.83 As might be expected, similar results follow with 80 This is in addition to the more regularly used combination ΟΥ, or ŏ . These diphthong vowels are briefly mentioned by SEGAL 1953, 46, but see now KIRAZ 2012, 80. 81 PAYNE SMITH, J. 1903, 332. 82 For just one of many examples, see Cath. Hom. 99 in Dam. Syr. MS 7/16, f. 191v b 10. 83 We should be careful to observe that we do not actually know the phonetic value of these diphthongs as understood by the compilers of these manuscripts. Nowhere do these Syriac ‘masoretes’ provide a guide to how they understood the pronunciation of these diphthongs.

74

J. LOOPSTRA

the name Αύγουστος (‘Augustus’) or any Greek word containing the diphthongs ΕΥ, ΑΥ, and IY.84 This being said, it is worth noting that the copyists of the “Masora” are not always diligent in making or keeping such distinctions. As we will see in chapter 4, vocalization can sometimes vary between “masoretic” manuscripts. It is not unusual to find that one copyist used a diphthong vowel, while another has inserted a regular vowel instead. For a brief illustration, we can see in Figure 10 below that the copyist of Dam. Syr. MS 7/16 has included the vowel (ΑΥ), while Vat. Syr. MS 152 has used a ptoḥo (ł ).85 Figure 10. Gregory’s Or. 21: Copyists Vary on Dam. Syr. MS 7/16, f. 174r a 2

ΑΥ or Ƌł

Vat. Syr. MS 152, f. 176r b1

ŏ ťƀŅ Ņ ìƍūĭ ÷ Ņ ŵƉ(mzaugonoyo)

ł ťƀŅ Ņ ìƍūĭ ÷ Ņ ŵƉ(mzagonoyo)

© Syrian Orthodox Patr. of Damascus (MS 7/16)

© Vatican Library (MS 152)

Such variability may reflect the situation of these diphthong vowels as a relatively new development at the time these manuscripts were being copied.86 Despite the ability of these diphthongs to more accurately represent the underlying Greek, it appears that this complex system was not ultimately retained by the Syriac scribal tradition and these diphthong vowels fell into relative disuse. 3.5.2. The Medial Rukkokho/Quššoyo Another largely unknown feature of these “masoretic” manuscripts is the inclusion of two additional marks on so-called begadkefat letters (ƦƙƃűŬŨ). All manuscripts of the Patristic “Masora” include marks not above (rūkkokho) or below (qūššoyo) the letters pe and gomal, as is usual, but in the middle of each of these two letters (Ǥĩ).87 While the medial marks on these two letters are common to the “Masora,” modern Syriac 84 Καίσαρος Αὐγούστου in Or. 19. The two diphthong vowels over the waw’s are presŅ Ŵŏ ūĭĥŏ  ently impossible to differentiate using modern Meltho font. Both would read: ĸŴźƏ ÷ (Dam. Syr. MS 7/16, f. 167r b 17 = PG 35, 1057.15). 85 Dam. Syr. MS 7/16, f. 174r a 2 and Vat. Syr. MS 152, f. 176r b 1 = PG 35, 1128.3. 86 This is admittedly speculative. Nevertheless, variations in these diphthong vowels are by far one of the most common differences between “masoretic” manuscripts. This might be accounted for if we consider marks to have been a fairly recent innovation at the time. 87 This mark does not occur on other bgdkpt letters.

THE CONTENTS OF THE PATRISTIC “MASORA”

75

grammars do not generally include any information about these markings.88 One of our earliest descriptions of this phenomenon is in a brief note scrawled in the back of BL Add. MS 12178, an early “Masora” manuscript that does not include the Patristic “Masora.”89 The anonymous scribbler writes, Pe has three rūkkyoto. A hard marking above, a soft (marking) below, and a middle (marking) — not soft and not hard — as one says ťƉƢƀƘ (pīrmo ‘censor’).90 The gomal also has three. A soft (marking) below, a hard (marking) above, and the one which is in the middle — not rūkkokho and not qūššoyo — as one says ĸŴſŤū(Gayūs ‘Gaius’) and Ƌū( ‘to be cut off’).91

In his “Book of Splendors,” the West Syrian Bar ῾ Ebroyo provides another very short description of the medial pe, labelling it as “a hard Syrian pe” (ŦƦſĿŴƏŦƦƀƤƠƊŨĪťƘ).92 It is unclear how exactly these marks were pronounced.93 Yet, although little understood, these “masoretic” manuscripts remain our best sources of exemplars for how these medial rūkkokho/qūššoyo marks were placed on Syriac and Greek words. A comprehensive examination of these medial marks across the full Syriac “Masora” remains a desideratum.94 The particularly high number of Greek words in the Patristic “Masora” provides a rich opportunity to observe how the medial pe and gomal were used to approximate the Greek. One example among many that stands out is the near-regular use in these manuscripts of the medial pe followed by a semkat (ĸ) to represent the Greek letter ψ (psi).95 This representation 88 A few nineteenth-century Syriacists such as Theodore Nöldeke and J. P. P. Martin comment, however briefly, on this mark on the pe. NÖLDEKE 1904, 10 §15 writes: “In the case of Ļthe hard sound is commonly indicated by a point set within the letter, something like and by Ļó is represented the sound of the Greek π, which diverges from this, being completely unaspirated and peculiarly foreign to a Semite.” He does not include any discussion of the medial gomal. For more on the gomal, see MARTIN 1872, 415–18 and GWILLIAM 1891, 97. See also MERX 1889, 119-120. 89 BL Add. 12178, fol. 247r, 22–29. WRIGHT 1870–72, 1:110b–111a briefly mentions this note in his catalogue. 90 PAYNE SMITH, J. 1903, 445. This word is possibly taken from πύρωμα. Interestingly, this same word ťƉƢƀƘ is also used by the East Syrian grammarian Elias of Ṣoba as an example of the medial mark on the pe. See GOTTHEIL (ed.) 1887, ƅƃ2. 91 PAYNE SMITH, J. 1903, 64. 92 MARTIN, “Voyelles syriennes,” 1869, 475. 93 For our purposes, we have approximated these two phonological symbols as follows: ɰ for the medial gomal and ɸ for the medial pe. 94 To deal adequately with these medial marks, even in the Patristic “Masora,” would be beyond the scope of the present volume. 95 BROCK, “Limitations,” 1977, 86 suggests that the transliteration of the Greek ψ does not exist in proper names in the Syriac Peshiṭta New Testament.

76

J. LOOPSTRA

of the ψ in Syriac by the combination of a medial pe followed by a semkat (ĸǤ) is fairly consistant across multiple manuscripts of the Patristic “Masora,” as the following examples show. Table 3.9 The Use of ƑƘin Transliterating ψ in Dam. Syr. MS 7/16

ķŴƀìƌŴƐƘĭĥ

Ņ Ō ìƌŴƐƘĭ Ņ ĥŅ ķŴƀ

ὀψώνιον

Or. 19

ἄψινθος

Or. 17

Πέλοψ

Or. 39

ψηφολογικός

Or. 5

ῥαψῳδία

Sch. Or. 4

f. 167r b10

ťſƦƍƀƐƘĥ

Ō Ō ł ťſł Ʀƍƀ ÷ ƐƘĥ

ƑƘŴƆŤƘ

ƑƘŴƆŤƘň ó

f. 167v a 21 f. 169v b 12

ŦƦſĿŴƙƀƐƘ

Ō ņŦŁĭ÷ ƢŐ ƙƀ ņ ÷ ƐƘ f. 180v a 18

ťſĪŴƐƘĥĿ

Ņ Ŀł Ō ÷ ƐƘĥ ťſł ĪŴ

f. 179v b 21

3.6. GLOSSES AND EXPLANATIONS AS SAMPLE TEXTS One rather unexpected finding is that peritext in the non-“masoretic” manuscripts is sometimes included as sample text in the Patristic “Masora.” In other words, on rare instances,96 these “masoretic” lists include words that occur as marginal notes or supplementary explanations in the corresponding non-“masoretic” manuscript. Most often, these are words that are not in the original Greek text and so are not technically parts of the Syriac translation. Yet most of these notes appear to have been added by either the translator or later readers to help explain difficult words. This is significant, because the inclusion of peritextual glosses as sample texts means that the Syriac “Masora” was not simply used as a guide to the translations, but the compilers were also interested in those marginal notes or supplementary definitions that had been passed down alongside these translations. What is more, when this peritext appears as words and readings in the “Masora,” there are no additional marks to indicate to the user that they are not part of the translation from the Greek. No rubrics or other marks set them apart as peritext, elements that have been added to the underlying 96

There are eleven instances of marginal notes included as sample texts in Dam. Syr. MS 7/16.

THE CONTENTS OF THE PATRISTIC “MASORA”

77

translation. Rather, these excerpts simply appear as any other sample text in the body of the “Masora” manuscript. In fact, we have already seen an example of this with the homophone ťŷƇƣ (‘swarm’) from Or. 43 (see Figure 6). Instead of simply including this one word, a translation from Greek σμῆνος, Dam. Syr. MS 7/16 includes the full descriptive phrase Ņ Ņ ŏň Ņ ň ŦƦſǓŴ ŨĪĪ ťŷÿõ Ƈƣ (‘a swarm of bees’) as the sample text here. This is a gloss found verbatim in the margin of the non-“masoretic” manuscript. Ņ Ņ ň This term ŦƦſǓŴŨŏ ĪĪ (‘of bees’) does not occur in the actual Syriac translation, but was added to the margin of the translation to further define and clarify the homophone ťŷƇƣ(‘swarm’). This means that the compiler Ņ Ņ ň Ņ ň of Dam. Syr. MS 7/16 chose to include this peritextual note, ŦƦſǓŴŨŏ ĪĪť ŷÿõ Ƈƣ (‘a swarm of bees’), as a sample text instead of the simple homophone ťŷŅ ÿõ Ƈƣň (‘swarm’). But we can see in this example yet another curious feature of the “Masora.” These marginal-notes-as-sample-texts are rarely repeated in all “masoretic” manuscripts. In other words, these notes appear to have been added at the discretion of the individual copyist, attesting once again to the somewhat individualized nature of these compilations.97 In the example Ņ Ņ ň above, the peritextual definition ŦƦſǓŴŨŏ ĪĪ (‘of bees’) has been added to only three manuscripts (Dam. Syr. MS 7/16, Mosul MS 16, and St. Mark’s MS 42), but has been omitted from all other “Masora” compilations. In short, although these additions of peritextual notes to the “Masora” are fairly rare, they can be found in the “masoretic” lists to four of these patristic collections: the Ps.-Dionysian corpus, Basil’s homilies, Gregory’s orations, and the Cathedral Homilies of Severus.98 As another case in point, we can take an example from Severus’s Cath. Hom. 20, “On the Feast of the Hosannas.”99 Here, the copyist of the early manuscript Vat. Syr. MS 152 (980 CE) includes among his sample texts four words in sequence that do not occur in the Syriac translation. Instead, all these words appear in a long marginal note in the non-“masoretic” manuscript (only a portion of which has been included below, in Figure 11). As it happens, all of these sample texts are Syriac transliterations of Greek words, 97 The relatively early “masoretic” manuscript Vat. Syr. MS 152 (980 CE) includes by far the most marginal notes as sample texts, possibly due to the relative fluidity of the “Masora” at this date. 98 For example, in the “Masora” to the corpus of Ps.-Dionysius, several “masoretic” manuscripts incorporate the Greek word ĸŴƘƢƟŴƆŴƘ, which can be found only in the marginal notes of the translation in BL Add. 12139, f. 159v. This word is included in Mosul MS 16, Par. Syr. MS 64 and Dam. Syr. MS 12/22, but not in other “masoretic” manuscripts. 99 PO 37.1, 52 n. 10; trans. 52.16.

78

J. LOOPSTRA

and four of these words are written in the margins in uncial characters. These additions to Vat. Syr. MS 152 appear in no other “masoretic” manuscript.100 Figure 11. Severus’s Cath. Hom. 20: Marginal Notes as Sample Texts in the “Masora” Sample Text © Vatican Library (MS 152)

Marginal Note (partial)

© British Library Board (BL Add. 12159)

“Masoretic” MS Vat. Syr. MS 152, f. 169r a 19–21.

Ņ

.ĸĭĥ (1)Ō Ņ Ō ĥ (2) .ĸŴƀƐſ Ōł Ō .ƑƀƏŤſŅĥ (3) ł Əĭ ł ĥĪ (4) .ťƍƐ

Greek

Non-“Masoretic” MS BL Add. MS 12159, f. 21v marg. ll. 4–9

ñ ὡς …ųƍƉ (1)ĸĭĥųƍƉűũƕĭ … Ἰησους ƢƉĥƚƏĭĥĭ :ŦŁŴƀƏƧųũƐƉĭ (2)ĸŴƐſĥƦſŤƌŴſŧƢƟƦƉĪ ἴασις ťſƢƟƦƉ (3)ƑƀƐſĥƢƀūŦŁŴƀƏĥ .ŦŁŴƀƏĥĻĥ .ťƠƣŴƙŨ ὡσαννά .(4)ťƍƌŤƐƏĭĥĪIJĬñ ƨƟŁƢũūťƠƣŴƘűũƕťƍƃĬ.ƦſŤƌŴſ

This marginal note is just one of the over 850 notes present in Jacob of Edessa’s translation of the Cathedral Homilies in BL Add. MS 12159. Moreover, F. Graffin has suggested that this marginal material may be original to the translator.101 But this phenomenon of peritextual additions, 100 Vat. Syr. MS 152, f. 169r = BL Add. 12159, f. 21v, marginal note, lines 4–9. The entire note is too long to be reproduced here. A similar occurs a little later in ň ł Ō scenario ň Ņ Ņ Ņ Ɩò Ɖł , and ťź ňň Cath. Hom. 109 for the words ťŃƀūƢ Ɗƀūǔ ÷ Ō ƌĥ, .ŦŁŴ÷ ƌűũ ÷ ƌĥin Vat. Syr. MS 152, f. 172v b 28–173r a 1. This corresponds to the marginal note in BL Add. MS 12159, f. 251, marg. line 14. Again, yet another example of a sample text taken from marginal notes occurs in Cath. Hom. 33 in Vat. Syr. 152, fol. 169v b 5–7 = BL Add. 12159, fol. 58r marg. = PO 36/3, 420 n. 8. 101 GRAFFIN 1978, 244–45 lists three different types of marginal notations in this MS: 1) variant readings; 2) grammatical, historical, and geographical explanations; and 3) Greek words in uncials; over 850 marginal notes in total. LASH 1981, 381–2, on the other hand,

THE CONTENTS OF THE PATRISTIC “MASORA”

79

add-ons to these translations, is not unique to Jacob’s work. Non-“masoretic” manuscripts containing the works of Ps.-Dionysius, Basil, and Gregory nonetheless also include notes that appear to have been passed down with these translations, and some of the words from these notes were likewise incorporated into the Patristic “Masora.” It appears that the Patristic “Masora” was meant to guide the user in the pronunciation of words in the regular Syriac translation as well as the translator’s notes, or additions. This becomes more evident with another peritextual addition: what we will call the “explanatory phrase.” A common feature of these Patristic translations are explanations that have been added, likely by the translator, in the form of short definitions. These phrases commonly take the form of “B Ʀƀƃĭĥ A” (‘A that is B’).102 By and large, the majority of these phrases would provide Greek words (A) with their equivalent definition in Syriac (B). It is these phrases, or parts of these phrases, that are on occasion included in the Patristic “Masora.” Table 3.10. below highlights a random sample of these explanatory phrases present in the “Masora” to Severus’s Cathedral Homilies in Dam. Syr. MS 7/16. The first such phrase on the list is, in fact, a note from the margin of the non-“masoretic” manuscript, not the translation. Table 3.10. Some Explanatory Clauses in Dam. Syr. MS 7/16 “Masoretic” MS Dam. Syr. MS 7/16

ŏ

ł

Ō Ɖł Ʀ÷ ſĿŌ Ƨ Hom. 70 ƦƀƃĭĥŴƠƀź f. 190r b 8

Non- “Masoretic” MS BL Add. MS 12159

ò ťƀìƍƊëƆƦƀƃĭĥŴƠƀźƉƦſĿƧ ‘for arithmetic (ἀριθμός),103 that is, that ŧƢƠƊƆ f. 140v marg.

ň ò łŌ Ō ł ŏ ò Hom. 79 ťƖƀŌ ƊƟƦƀƃĭĥ ťſƢ źƟƧŴƘ ťƖƀƊƟƦƀƃĭĥťſǔƀźƟƧŴƘ f. 190v a 28

f. 166r a 7

called numbers’ ‘phylactery,104 that is, amulets bound together’

was inconclusive about whether these Greek marginal notes were added by Jacob of Edessa or by another, later author with access to the Greek text. All the same, scholars working on the Cathedral Homilies are beginning to realize the potential value of these marginal notes for recovering the original Greek. See ROUX 2002, 163, 169. 102 For more on these explanations, see VAN ROMPAY 1999, 115–16. Although Severus’s homilies include many of these additions, they are present in other translations used by the compilers of the Patristic “Masora.” See for example, Basil, Hom. 18 “On Psalm 115,” where three explanatory clauses in sequence have been included as sample texts in most “masoretic” manuscripts. See Camb. Add. MS 3175, f. 90r a24 to 90v a 30. 103 BROCK and KIRAZ 2015, 11. 104 PAYNE SMITH, J. 1903, 437.

80

J. LOOPSTRA

“Masoretic” MS Dam. Syr. MS 7/16

Non- “Masoretic” MS BL Add. MS 12159

Ņ ƉƦƀƃĭĥķ ł Ō ƃł ÷ ťƤ ñŷìƌĪťƊŷƉƦƀƃĭĥķŴƀƠƆŤƃ ł Ɗŷ Hom. 86 ťƤŅ ŷìŅ ƌĪť ŴŅ ƀƠƇ f. 191r a 2 f. 188r a 19 Ņ ł

Hom. 95 ťƤƀƤƟƦƀƃĭĥĸŴƘŤó ƘĪó f. 191v a19

ťƤƀƤƟĪƦƀƃĭĥĸŴƘŤƘĪ

ŏ ŹŴò ƌŏ Ō ó ĭĥť Hom. 99 .ŧƢŅ ƙ÷ ƭƦƀ ÷ ƃ f. 191v b 10

.ŧƢƙƭƦƀƃĭĥťŹŴƌ f. 219v b 30

ň ò ň Ņ

ň

f. 208v a34

ò

ò

‘a forge (χαλκεία), that is, a vessel of bronze’ ‘of the pappas (πάππας), that is, priest’ ‘sailors (ναύτης),105 that is, mariners’

ł

Ō ĥŐ ŧĿĭǔƘó ťƙƭĪĬŁƢ ł Ʀ÷ ƀƃĭ ñ ŶƦƀƃĭĥŧĿĭǔƘƈƕ ʼn ĪĬñ Łņ ƢŶ Hom. 99 .ťƙõ÷ ƭ  ‘the upper storeys/sterns õ (πρύμνα), that is, the f. 219v b 31 f. 191v b11 stern of a boat’ Moreover, as we saw with peritextual additions above, multiple “Masora” manuscripts rarely include as sample texts exactly the same explanatory phrase. Often, when a copyist includes the entire phrase, “B Ʀƀƃĭĥ A” (‘A that is B’), other copyists will either omit the phrase in its entirety or include only a portion, whether the Greek word (‘A’) or its Syriac definition (‘B’). Once again, this is in keeping with what appears to be the relative flexibility of these “masoretic” compilations vis-à-vis these types of peritextual features. It is worth noting that many of these explanatory phrases also appear elsewhere in the Syriac “Masora,” not just in the Patristic collections. To be specific, we find short lexicographical tracts that have been placed towards the back of these “masoretic” manuscripts, and these tracts include several of these same Greek words and Syriac definitions.106 To put it another way, it appears that these Greek-Syriac equivalencies, many of them derived from the Patristic translations, were already in the process of being included in these early lexicon lists when most of these “masoretic” manuscripts were composed, in the tenth and eleventh centuries. Some of these ready-made definitions, taken from these translations, were included PAYNE SMITH, J. 1903, 332. These two tracts are titled “On the Interpretation of Hebrew Words” and “On the Interpretation of Greek Words.” They provide Syriac definitions for Greek or Hebrew words using the same format, and often the same language,ł as we find in these explanatory Ō Ɖł Ʀ÷ ſĿŌ ĥ, the first Greek word listed in Ō ƀź phrases in the Patristic “Masora.” For example,ƁƠ Table 3.10, appears also in the lexicon to Porphyry’s Isogoge along with a Syriac defiŌ Ɖł Ʀ÷ ſĿŌ ĥł  (Dam. Syr. MS 7/16, f. 205v b 3). This is nearly identical to Ō ƀź nition: ŦŁŴƀìƍƉ – ƁƠ the definition provided in the margin of Severus’s Cath. Hom. 70 in BL Add. MS 12159, f. 140v marg. 105 106

THE CONTENTS OF THE PATRISTIC “MASORA”

81

in the Patristic “Masora,” although many were also used in these short lexicographical tracts. Interestingly, we can follow this lexicographical development across the centuries. Many of the same explanations present in the West Syrian “Masora” would be included in the near-contemporary works of Bar Bahlul (10th c., East Syriac), as well as in the works of later lexicographers such as Thomas Audo (19th c.) and Jesse Payne Smith (20th c.).107 3.7. CONCLUSIONS In his study of Jacob’s translation technique, C. J. A. Lash noted Jacob’s inclination to comment on rare Syriac words. Having noted several instances of this, Lash remarks, “That this [word] was difficult even for his contemporaries is confirmed by the fact that it is one of the words for which he has provided the vocalization in his ‘Masora’.”108 While it is doubtful that Jacob either included these excerpts in the Patristic “Masora” or “provided the vocalization,”109 the types of words included in these compilations do reflect the difficulties readers would have encountered in Jacob’s translation and in the highly literal translations of his contemporaries. In consequence, although it is ultimately unclear why the copyists of the “Masora” chose certain words and omitted others, the types of word selections in these Patristic collections are consistent with what one might expect from an aid to reading the works of these Greek writers in Syriac. Not unlike grammatical tracts, found in both East and West Syrian traditions, the copyists of the Patristic “Masora” often appear to single out homographs and other difficult Syriac words that would have required tagging dots and vowels to help the reader distinguish between similar forms of the word. Likewise, the large percentage of Greek words or neologisms included in these compilations makes sense given the highly literal Syriac translations used by the compiler of the “Masora.” Yet the abbreviated format of the “Masora” meant that that these excerpts were placed in sequence according to the corresponding work, not organized by lexical root as in smaller grammatical tracts. The Patristic “Masora” also includes a range of West Syrian Greek vowels, including several marks that eventually fell out of use and are no longer used today. DUVAL (ed.) 1888-1901, AUDO 1897, PAYNE SMITH, J. 1903. LASH 1981, 377. 109 For the chronology of these translations in relation to Jacob of Edessa, see LOOPSTRA 2011. Also, Jacob would not have had available to him the West Syrian vowels used in these later “Masora” manuscripts. 107 108

82

J. LOOPSTRA

The Patristic “Masora” often includes more detail, either by means of tagging dots or vowels, thus helping to clarify vocalization or pronunciation to a degree not found in the older full manuscripts of these works. Moreover, in many cases, individual copyists appear to have adapted the basic patterns of words and readings in the “Masora” to fit their own needs or preferences. For, although different manuscripts of the Patristic “Masora” include roughly the same material, each compilation differs ever so slightly, whether concerning which sample texts to include, which words to vocalize, or which marginal notes from non-“masoretic” manuscripts to add to their lists of sample texts.110 How, then, these words and readings from the Patristic “Masora” were actually used will be examined in the next chapter.

110 In some ways, this inclusion of selections from an underlying work for the purpose of reading or commentary is vaguely similar to what we find in near contemporary commentaries on Aristotle’s works. I would like to thank Dan King for first noticing such similaries.

4. USING THE PATRISTIC “MASORA” But you, oh wise reader, who take up this book and gain profit from it … be frequent in prayers for me, the writer. And if you find any error, I beg (you to) correct (it) so that in no way should you attribute accusations to me. Deacon David, Vat. Syr. MS 1521

It is one thing to determine the contents of these long lists of words and readings, as we did in the last chapter, but another to try to piece together how these thousands of sample texts were in fact used. This is made all the more difficult because we do not have detailed written descriptions of how users would have engaged with these “masoretic” manuscripts. Such a lack of practical instructions may indicate that users were already familiar with the basic format and function of the “Masora” as they approached these long lists of sample texts. 4.1. HOW WAS THE PATRISTIC “MASORA” USED? We have seen that, unlike Syriac lexicons and other Syriac grammatical treatises that organize their contents by lexical root, these “masoretic” manuscripts were arranged according to the order of words in the source translation. But most West Syrian “Masora” manuscripts did not originally contain any numbered divisors (or sḥāḥe marks) to help one subdivide a specific work. Not even the biblical portions of these manuscripts are divided in this way.2 Instead, each copyist of the Patristic “Masora” provides only a title for each homily, oration, or epistle, without any subsequent information that might help the user locate these sample texts within the full translation. Needless to say, this arrangement does not make it easy for the reader locate a “masoretic” sample text at the appropriate location in the non-“masoretic” manuscript. 1 :Ʀƌĥ ťƙƕ ųƍƉ ƎſĪ ťƌĿŁŴſ :Ʀƌĥ ŪƐƌ ƎƉñ ťƌĬ ťŨƦƄƆ űƃ :ťƊƀƄŶ ťſĭƢƟ ĭĥ ƈƀƃĬ ƎſĪ Ʀƌĥ ò ò ƢƊƤƉƁƇƕťƀƆűƖƆƅƏƧűƃťƌĥƑƀƙƉĽĿŁŸƄƣŁĶűƉŧĪŴƘķĥĭ .ŪƃŁŦŁŴëƆƞŨťŨĭƦƄƆƁƆ … Ʀƌĥ(Vat. Syr. MS 152, f. 206r 16–20). 2

This is different from the earlier East Syriac “Masora,” which provides these divisors for biblical selections. See LOOPSTRA 2014-15, 2:xxiii.

84

J. LOOPSTRA

It is theoretically possible that these long lists of sample texts were simply meant to be used in isolation, without access to the underlying full text of each work. If this was the case, the “Masora” would be simply a type of vocabulary list, disembodied excerpts without the larger context. Though this is conceivable, it is unclear what the reader would gain by simply reading through this list without additional context or other information about these words. Unlike grammatical tracts, which illustrate multiple ways that vocalization and dotting can vary for each homograph, simply reading one sample text after another in the “Masora” provides little instruction, in and of itself, without appropriate background. Furthermore, the presence in these lists of peritextual glosses, particularly those found also in the margins of non-“masoretic” manuscripts (§3.6.), seems to imply that these compilations were meant to be used in conjunction with other texts, not only by themselves. One can assume, therefore, that the reader would have had two manuscripts before him: the Syriac “Masora” and the corresponding full, non“masoretic” manuscript. If, on the one hand, we assume that the user was a novice, who was approaching these “masoretic” manuscripts for the first time, the amount of work would have been challenging. He or she would have had to locate each of these “masoretic” sample texts in the corresponding full translation, and this could be done only by following along in both manuscripts simultaneously. Lacking additional rubrics or versification, it would have been necessary for the novice user to commence the study of each oration, homily, or epistle in the “Masora” beginning at the title. One would then work down the “masoretic” list, locating each word in order as one moved forward in the full translation. If this is indeed an accurate picture, the process would have been tedious and painstakingly slow. The many significant intervals between these pockets of sequential sample texts in the full translation would have made this process exceedingly prone to error as well. Should the user accidently skip over a single sample text in the corresponding full translation, the proper order would be lost. Once she realized this, the user would have to start over again from the last location where a sample text was clearly identified. All this means that these long, unversified chains of words and readings would have not necessarily been easy to navigate for the first-time user without additional training. This is assuming there are no mistakes in the order of “masoretic” sample texts, as there often are (see §4.2.1). On the other hand, the situation becomes somewhat more manageable if we assume that users were not novices but already had some

USING THE PATRISTIC “MASORA”

85

familiarity with this content. After all, if we consider only the patristic portions of these compilation, a novice would have had to locate 10,808 words, or 4,044 pockets of sample texts, in the “Masora” across more than 2,000 pages, or over 1,000 folios, in the equivalent full non-“masoretic” manuscripts, without prior knowledge of this material. The difficulties of such a challenge may suggest that users rather approached these lists either with the benefit of experience or with a teacher who could help them navigate this maze of sample texts. Although this process is not entirely clear, there are hints that these words and readings were part of a set curriculum, one with which users would have been familiar. For one thing, as we saw in chapter 3, most manuscripts derive the majority of sample texts from more-or-less common pockets in the translation; that is, although no two manuscripts are exactly alike, they generally include sample texts only from certain common locations. That these shared pockets recur across a relatively high number of West Syrian “Masora” manuscripts may suggest the presence of some type of common instructional curriculum. Colophons in these manuscripts indicate that the “Masora” was used across the region of Melitene and beyond, hinting that this common core of material would have been accessed by scribes at multiple monasteries. Moreover, the copyists often use language that seems to imply that they were setting down a familiar and somewhat circumscribed core. One scribe writes that he completed “this quire containing words and readings from all the Old Testament and New, and of all the celebrated Orthodox Fathers in entirety, without any omission.”3 The wording, “entirety, without omission/defect” (ƦſŤƀƇƊƤƉ ŧĿĽŴŨƧĪ) may imply that these sample texts were meant to be passed down as a unit, a collection that was commonly understood in certain circles to include particular pockets of text, with a clear delimitation. 4.2. TEXTUAL PROBLEMS THAT SHED LIGHT ON TRANSMISSION How, then, was the Patristic “Masora” transmitted? Is it the case that the compiler selected his or her words directly from the full translation? We have seen, after all, that some copyists include words not present in other “masoretic” manuscripts. Or did he or she copy directly from other ŏ Italics added for emphasis. Dam. Syr. MS 7/16, f. 207r b 4–10: ťƏĿŴƃħƦƄƊƆƋƇƣ ò ò ñ ŧĿĽŴŨ ƧĪ ƦſŤƀƇƊƤƉ ťŷŨŴƣ IJƞſǓŁ ťƍƙƇƉ ķĭųƇƃĪĭ :ŦŁű ñŶĪĭ ŦƦƠſƦƕ ƁƠſŁŤſĪ ųÿƇƃĪ ŦƦſǔƟĪĭ ŦųƊƣĪ ò ŦŁűŶĪĭ ŦƦƠſƦƕĪ ťƌĬ ťŨƦƃ ƋƇƣ .ĶűƉĪ. The Paris “Masora” has similar language: ťƍƙƇƉĪĭ :ŧĿĽŴŨƧĪƦſŤƀƇƊƤƉĜťŷŨŴƣIJƞſǓŁ. (Par. Syr. MS 64, f. 206r a 17–19). 3

86

J. LOOPSTRA

“masoretic” lists, without recourse to the wider context provided by the translation? Unfortunately, the compilers of the Syriac “Masora” do not describe this process in writing. From the available evidence we have, however, the answer does not seem to be so straight forward. In one of our fullest written accounts, a scribe by the name of Mattai, the copyist of the Deir al-Surian “Masora” manuscript, claims to have “expended a great deal of labour and care on it [his manuscript], having copied it complete from three manuscripts, and from the ‘correction’ of Theodosius, (who is) eloquent in Greek.”4 Although Mattai helpfully reveals that he used three manuscripts in his work, he does not indicate if these were ‘masoretic,’ non-‘masoretic,’ or a little of both. Despite this ambiguity, however, Mattai’s note is helpful in that it indicates that copyists engaged in some type of selection or collection process when deciding which sample texts to include in their compilations. Interpreted in this way, it would appear that scribes may have weighed multiple options when composing their copies of the “Masora,” as opposed to simply copying verbatim from another “masoretic” manuscript. On the other hand, when we compare all manuscripts containing the Patristic “Masora,” certain common scribal errors appear, and these may indicate that some copying did take place from “Masora” to “Masora.” A picture develops of compilers who perhaps lacked the broader context of the full Syriac translations, backgrounds that would have kept them from making simple errors in word choice or vocalization. 4.2.1. Problematic Word Order and Word Confusion As we have hinted in chapter 3 (§3.1.), one of the most common errors, and one endemic to this genre, is that words in the “Masora” are often copied out of normal order. As one reads along in the “masoretic” lists, it is not unusual to find that some sample texts can be located only one or more folios before or after their proper setting in the source translation. This appears to have occured when copyists skipped a word or a line and then inserted the missed sample text at a different point in the “masoretic” list. By one method of counting,5 there are a total of 121 out-of-order 4 This note is on folio 148r of this “masoretic” manuscript, Deir al-Surian MS 14. This translation is provided in BROCK and VAN ROMPAY 2014, 71. 5 By “one method,” I mean that it is often difficult to discern which sample text is ‘out of order.’ This is especially true when multiple words are disjoined in a short segment of the “masoretic” text. See, for example the many ‘out of order’ sample texts in Or. 29 in Dam. Syr. MS 7/16.

87

USING THE PATRISTIC “MASORA”

sample texts in Dam. Syr. MS 7/16. Although the misplaced sample text may be only one or two words away from its proper location in the “Masora,” the result can be a discrepancy of several folios in the full translation. In the following example from Basil’s well-known homily “On Youths,” the copyist of Dam. Syr. MS 7/16 (left) has made a simple mistake. ĬƦƇƉ ł Ō ó ó He has reversed the normal order of two phrases, placing Ņ ň Ņ Ťźƀ Ō ƦÿƇ ĸŴƟ ƘĪ(mēlthē d-Pīṭaqos ‘the saying of Pittacus’) after ƑƀìŌ ƌ Ťūň ŴſŅ ĪĪŦ Ɖ (mēlto d-Dīoɰēnīs ‘the saying of Diogenes’).ł As Table 4.1. shows, most Ņ ŤźƀƘŌ ó Īó ĬƦƇƉ ‘the saying of other “masoretic” lists correctly place ĸŴƟ Pittacus’ earlier, as we find in Dam. Syr. MS 12/22 (middle).6 Table 4.1. Basil, On Youths: Sample Text Out of Proper Order “Masoretic” MSS

Ņ ół

Dam. Syr. MS 7/16, f. 161v b 6–10

Ō ƘŤƌĥĪƢł ÷ Əł .ƑƀëƆŴ ‘the Sardanapalus’ ł

ň

Ō ƀŌ ūƢ Ņ ĥñ .Ƒƀź ÷ ƉƦƌĥťŨñ÷ ƞſķĥĭ ‘and even if, you will, the Margites’ Ņ

Ņ

ň

Ō ƦÿƇƉ ň ŴſĪĪŦ .ƑƀìŌ ƌ Ťū ‘saying of Diogenes’ ł

Ņ ŤźƀƘó ĪĬƦƇƉ ó out of .ĸŴƟ order ‘saying of Pittacus’

ł ł ƠƘ ł Ũŵł Ũł ł ÷ ǔň ƉŅ ŵŨƎ ŧƢŅ ƉŅ ŵëƆű õ .ƎſĭĿň Īŧ

Non-“Masoretic” MS Dam. Syr. MS 12/22, f. 216v a 18–23

Ņ ół

Ō ƘŤƌĥĪƢł ÷ Əł .ƑƀëƆŴ

f. 140r b 31

ł

ň

Ō ƀŌ ūƢ Ņ ĥñ .Ƒƀź ÷ ƉƦƌĥťŨñ÷ ƞſķĥĭ Ņ ł Ōó

ó .ĸŴƠźƀƘĪĬƦƇƉ Ņ

Ņ

Camb. Add. 3175

ň

Ō ƦÿƇƉƅſĥ ň ŴſĪĪŦ .ƑƀìŌ ƌ Ťū

f. 140r b 33 f. 140v a 8 f. 141r a 13

ł ł ƠƘ ł Ũŵł Ũł f. 141v a 24 ł ÷ ǔň ƉŅ ŵŨƎ ŧƢŅ ƉŅ ŵëƆű õ .ƎſĭĿň Īŧ

‘[coming upon] some drunken revelers, commanded the flute player’

While this seems to be a simple, easily identifiable error from the point of view of the “masoretic” list, this slip has, in truth, resulted in nearly a page of separation between ł these two readings in the full translation. Ņ ŤźƍƘŌ ó ĪĬƦƇƉ ó As the misplaced reading ĸŴƟ  ‘the saying of Pittacus’) does Ņ Ņ Ō Ō ň not actually occur after Ƒƀìƌ ŤūŴſĪĪ ŦƦÿƇƉň  ‘the saying of Diogenes’), the user of Dam. Syr. MS 7/16 will not find this misplaced text unless he or she decides to stop reading forward and to search earlier in the homily. 6 See the Greek text with English translation in DEFERRARI (ed.) 1934, 4:412–19. The above excerpts in Dam. Syr. MS 7/16 follow the PG 31 in the following order: 580.34, 580.35, 581.18, 580.38 (out of order), and 581.50.

88

J. LOOPSTRA

This problem of out-of-order sample texts is not unique to the Patristic “Masora,” but it is common to both the biblical and patristic portions of these manuscripts.7 Moreover, the size and nature of this problem may suggest that the compilers of these manuscripts often copied directly from other word lists without recourse to the wider translation. This lack of context might explain other errors as well. 4.2.2. Problems with Rubrics Other key indicators that compilers sometimes took their words directly from other “masoretic” lists are various problems with the rubricated titles in these “Masora” manuscripts. Rubricated headers that mark divisions between works are on occasion placed in the wrong location in the “Masora,” with the result that some sample texts are even ascribed to the wrong work.8 As a result, entire homilies can be misnumbered or even skipped in their entirety.9 One fairly prominent example occurs in Dam. Syr. MS 7/16 for the sample texts to Severus’s Cath. Hom. 85. In this case, it appears that the copyist lost track of his progress soon after turning the page to write on the top of folio 191r. As a result, he omitted the remainder of the sample texts for Cath. Hom. 85, picking up about half way through the “masoretic” list in Cath. Hom. 86. Table 4.2. Severus’s Cath. Hom. 85 to 86: Rubric Omitted in Dam. Syr. MS 7/16 “Masoretic” MS Dam. Syr. MS 7/16, f. 190v–191r

Cath. Hom. 85

Ņ ň Ņ ł ł ł Ō Ņ ÷ Ə .ťŹŤƊƐƀƘŴ ò Ņ ň ŏ ó .ťƊƃŴŶ

.ťňƀŅìƍƘƞò Ŷʼn ťŨ÷ ǔū ÷ ĭ

Published Edition PO 29.13 36.3 36.3

[sample texts skipped and missing title] Cath. Hom. 86

ó .ťƍƄƤƉ

Ņ ň ŦƦëƆŴ ÷ Ŭ÷ŏ ŨŅ ÷ Īŧ÷ ǔŨŅ ó Ľł

42.8 43.9

7 In fact, JANSMA 1971 has suggested that this type of error in “masoretic” manuscripts has impacted the order of words in biblical non-“masoretic” manuscripts as well. 8 See, LOOPSTRA 2009, 1:159-174 for examples from Vat. Syr. MS 152. 9 For instance, the last seven words under the rubricated title of Severus’s Cath. Hom. 62 in Dam. Syr. MS 7/16 are really from the following homily (Cath. Hom. 63). Many similar examples can be found across these multiple “masoretic” manuscripts.

USING THE PATRISTIC “MASORA”

89

Yet it gets worse. The copyist left no record that his words and readings were now taken from Cath. Hom. 86 not Cath. Hom. 85, with the result that he blunders through the following homilies: Cath. Hom. 87 is mistitled as 86, all of Cath. Hom. 88 is omitted, and Cath. Hom. 89 through Cath. Hom. 91 are all misnumbered. Only when he begins to copy the third part of Severus’s Cathedral Homilies, with Cath. Hom. 92, does he return to the correct numeration, but not before his mistakes would have sowed a great deal of confusion for the user of this “Masora” manuscript.10 Table 4.3. Severus’s Cath. Hom. 86–89: Numbering Error in Dam. Syr. MS 7/16, f. 191r Copyist’s Numbering

Actual Numbering

Cath. Hom. 86 ŴƘ

Cath. Hom. 87 [Cath. Hom. 88 skipped]

Cath. Hom. 87 ŵƘ

Cath. Hom. 89

Cath. Hom. 88 ŸƘ

Cath. Hom. 90

Cath. Hom. 89 ŻƘ Cath. Hom. 92 ƎſǓŁĭƎƀƖƣŁ

Cath. Hom. 91 Cath. Hom. 92

As is often the case, neither the copyist nor later users ever corrected these errors. This is worth noting because corrections are overwhelmingly exceptions to the rule in the Patristic “Masora”; most mistakes go uncorrected. That there are so many uncorrected faults may indicate that many “masoretic” manuscripts were not well used. Some manuscripts have more corrections than others. Nevertheless, we can see that without the appropriate context provided by a full translation, it would have been easy to mistake where one homily begins or another ends in these long lists of words and readings.11 4.2.3. Inner-“Masoretic” Corruption Another type of error in these “masoretic” manuscripts occurs when the copyist mistakenly makes changes to one sample text because he or she has confused it with other similar sample texts in these lists. This can 10 For some reason, he continues correctly in Cath. Hom. 92. See Dam. Syr. MS 7/16, f. 191r. 11 For instance, similar problems with rubrics occur quite frequently in rubricated dividers in the Ps.-Nonnos Mythological Scholia in Vat. Syr. MS 152, ff. 177r–182r.

90

J. LOOPSTRA

be yet another indication that words and readings were often copied directly from another “Masora” manuscript without wider context. In these instances, had the copyist chosen his sample texts directly from the source translation, there would be far less potential for confusion, as these words in the translation are generally farther removed from each other. We can find an example of this in Gregory’s Or. 16 where the sample ň ň ó ƦŅ ƀƤſ Ņ Ǔō (rīšyoto d-ʔēdrē ‘firstfruits of the barn door’) is repeated text ŧ ĿĪĥó ĪŦ within four lines in Dam. Syr. MS 7/16. In this list, however, only the Ņ Ņ Ǔō , only one latter repetition is correct; the first text should appear as ŦƦƀƤſ word in the actual translation. It appears that the second word of this Ņ phrase (ŧ ĿĪó ĥʼn ) was erroneously added to the earlier sample text in the “Masora.”12 In the source translation, however, this first reading occurs a full page (fol. 33v) before the second — correct — reading (34r).

Ņ



Ņ Ǔō Table 4.4. Gregory’s Or. 16: Addition to ŦƦƀƤſ “Masoretic” MS Dam. Syr. MS 7/16, f. 165v a 6–9

Ņ

Ņ

Ņ ſǓŌ ƎƐŷƊƆĭ .ťſƢƊƆ ŧ ĿĪó ĥʼn ĪŦ ÷ ƦƀƤ ň ò

ó .ĺűſ÷ ƦƉť ƙ÷ ƄŃ ÷ Ũĭĥ ÷ ł

Ņ Īŏ ÷ Īŧ ñ Ɵĭ .Ʀ÷ ƀŌ ÿõ ƇƉť ÷ űŅ ũŅ ƕñ ĭł ň

ł ň ƢŌ ƟĪĶűƉťƍ ó Ƅſĥ .Ū÷ Ɛõ ł ƌñ ųũſ ň

Ņ

ó ňó Ņ . ŧ ĿĪĥ ĪŦƦƀƤſǓō

Non-“Masoretic” MS BL Add. MS 12153 ‘and bears the first fruits [of the barn floor] for the Lord’

f. 33v b 11

‘oh, it should be known in sheaves of grain’

f. 33v b 13

‘and performed the duty of f. 33v b 29 observer’ ‘as to rob his neighbor of something’

f. 34r a 2

‘the first fruits of the barn floor’

f. 34r a 9

Ņ

Consequently, we see that the word ŧ ĿĪó ĥʼn  appears to have been added in part because of the proximity of these similar words in the “Masora.” Because of the greater distance between these words in the full translation, it is unlikely that this error would have occurred had the copyist chosen 12 The wider phrase reads in the Greek: καὶ μόλις ἀπαρχὰς τὸ θέρος ἡμῶν Ņ Ņ ň ň ó Κυρίῳ ƦƀƤſ Ǔō ) reads in Greek: καρποφορεῖ. PG 35, 957.14. The second phrase in Syriac (ŧ ĿĪĥó ĪŦ Ὁ δὲ ἀπαρχὰς ἅλωνος. PG 35, 957.45. Note that the Greek does not include ἅλωνος (Syr. ŧĿĪĥ) in the first phrase. English translation from NPNF 7:253.

91

USING THE PATRISTIC “MASORA”

his words directly from the non-“masoretic” manuscript. Once again, evidence seems to indicate that copyists, at least on occasion, worked from “masoretic” word lists, not from the translation itself. 4.2.4. Textual Errors or Variants Yet, regardless of whether the copyists chose their long lists of words and readings directly from the translations or from other “masoretic” lists, the abbreviated nature of these “masoretic” manuscripts would have had its own challenges. Without access to the wider translation, we might expect that these “masoretic” sample texts would be susceptible to error and that these errors would be copied from “Masora” to “Masora.” And this is exactly what we sometimes find. While copyist errors are by no means unique to these “masoretic” manuscripts, the lack of a broader context when copying these abbreviated lists appears to have amplified this problem. As we have seen, without access to the wider context, the copyist would have had no way to double check the accuracy of his or her work even within the context of a basic sentence. This is particularly true of many words that sound similar in Syriac but actually have different spellings. For instance, in the “Masora” to Gregory’s Or. 23, the copyist of ł Dam. Syr. MS 7/16 erroneously wrote down ƈũň õ ó Ɵñ  ( qabbēl ‘he received’, paʕel perf. 3 p. sing. masc.) for what should be ŴƇũň õ ó Ɵł ( qabēl ‘receive’, paʕel impv. 2 p. pl. masc.).13 The result is a radically different interpretation of this phrase. Again, without access to the wider translation, such an error would be easy to make and difficult to check. “Masoretic” MS Dam. Syr. MS 7/16, f. 166v a 16

łñ ƎſǓŁĪŦƦƇƉƈũň õ ó ƟƎſűƉ

“Masoretic” MS Dam. Syr. MS 12/22, f. 221v b 27

ł ƎſǓŁĪŦƦƇƉŴƇũň õ ó Ɵñ

“Non-‘Masoretic” MS BL Add. MS 12153, f. 49v b 14.

ƎſǓŁĪŦƦƇƉŴƇũƟƎſűƉ

‘So the Word of [us] both received’ ‘receive the word of [us] both’

In other passages, the problem has to do with the transmission of established textual variants, and less with inner-“masoretic” errors. In such passages, the “masoretic” manuscripts are divided on which variant reading to include, but this division is also reflected in the corresponding full 13

Ούκοῦν δέξασθε λόγον άμφοτέρων (PG 35,1157.21), “So listen to us both”.

92

J. LOOPSTRA

non-“masoretic” manuscripts. We have seen an example of this earlier in regards to the reception of the variants ‘Godbearer’ and ‘Christbearer’ in Basil’s Epistle 261; we found that some “Masora” manuscripts included one variant, and some the other (§3.4.). Another notable example of this problem in textual transmission occurs in Ps.-Nonnos’ Scholia 39. ò .ķĭųƍſĮķŴźũŷìƌĭ ťƙƃ ķŴƤƠƌĭķĭűƟƢƌĪĸŤźſǓŴƠƆĭĸŴźƍŨĭǓŴƠƆĭ [And she set over the child] the Korybantes and Kouretes, so that they should dance and clap hands and beat their weapons14

This Syriac text is taken from Sebastian Brock’s published edition of the ‘Scholia to Epiphany.’ But, as Brock notes, other manuscripts transmit ò ò (pakē ‘cheeks’ or ‘jaws’) a variant that changed ťƙƃ(kaɸē ‘hands’) to ťƄƘ simply by switching the letters pe and kap. Interestingly, these “masoretic” manuscripts are likewise divided. Only two “masoretic” manuscripts, Dam. Syr. MS 7/16 and St. Mark’s MS 42, agree with the reading ò  (kaɸē ‘hands’) in Brock’s edition above.15 Most other “masoretic” ťƙƃ manuscripts include the reading listed as a variant in Brock’s publication: ò (pakē ‘cheeks’).16 ťƄƘ ŏ Ņ ł Ō ƠëƆ ò ķŴƤƠ ŏ ĭĸ ŏ Įķ ŏ ũó ŷìł ƌĭ ł .ťƄƘ ł ň ŤźƌŤŨĭ ł ÷ ĿŴ ŏ ň ł Ŵź ŏ ÷ Ƣƌł Ī ł ó .ĸŤʼn źſĿŴ .ķĭųƍſ ƠëƆĭ  ƌĭķĭűƟ [And she set over the child] the Korybantes and Kouretes, so that they should dance and clap cheeks and beat their weapons,

Such divisions are notable, not only because they reveal insights into the history of the full text, but because they raise questions about the transmission history of these “masoretic” manuscripts. Do these diverging textual traditions mean that multiple ‘master lists’ were in existance? Or, can we infer from these variants that copyists of the “Masora” simply took their excerpts from any full non-“masoretic” manuscript they could get ahold of, even if that manuscript included different textual traditions? Or, were these copyists even aware of such variants? If so, did they intentionally choose one variant over another? While we do not have enough information to answer all these questions, we can be certain that there seems to be BROCK 1971, 61.12 (Eng.) and 175.16 (Syr.). Brock’s Syriac text was taken from BL Or. 8730. 15 Dam. Syr. MS 7/16, f. 170r a 26 and St. Mark’s MS 42, p. 230, b 12. A later hand ò has added a correction in the margin of the St. Mark manuscript: ťƄƘ. 16 See the non-“masoretic” text in BL Add. 12153, f. 116r b 32 = Ps-N. 1.15. Also see BL Add. MS 14548; BL Add. MS 14547; and BL Add. MS 7187. 14

USING THE PATRISTIC “MASORA”

93

some larger process at work in how these “masoretic” handbooks were put together. There is more happening in the transmission of these handbooks than the simple and slavish copying and recopying of some nowelusive ‘master list.’ On the other hand, there is some evidence that the “Masora” can include its own internal textual traditions and difficulties. If scribes indeed copied directly between “masoretic” manuscripts, one consequence would be that once errors enter the “Masora,” they would tend to stay in the “Masora.” If not checked by a glimpse at the wider translation, errors could continue to be passed down. This tendency for errors to enter the “Masora” and remain makes it extremely difficult to discern what is a true textual variant in the Syriac “Masora,” intentionally added by the compilers, and what is an actual error. Such discernment is especially difficult when we have far fewer full non-“masoretic” manuscripts of these works than we have “masoretic” lists. The examples below highlight just a few ways in which simple errors — whether or not original to the “Masora” — could be easily passed down unless checked by either a comparison with the full translation or another “masoretic” manuscript. 4.2.4.1. Or. 8 ĜťƍƊſĬƦƉƧĪ ŦŁŴƟĿŴſĭ ŦŁŴƤƀƤƌĭťƌĬĪŦŁĭƢƀźƟĴĿƦŨ then a coagulation [of the blood], with numbness and unbelievable pallor ,17

In Or. 8, the “masoretic” are divided, although the majority Ņ ŏ manuscripts ſł (yarqūto ‘pallor’).18 Both Dam. Syr. MS 7/16 read correctly, as above, ŦŁ÷ ŴƟĿŴ and St. Mark’s 42 pass down a variant that changes the meaning draŅ ŏ Ō MS matically: ŦŁ÷ ĭƢ ƀƠſł (yaqīrūto ‘sobriety’).19 Unlike in the previous example from Scholia 39, this error may well have been caught and corrected had the users of these “masoretic” manuscripts had a better grasp of the wider context of this passage.

BL Add. MS 12153, 79r b 24 = PG 35, 809.14. The Greek text reads: πῆξις τούτου, καὶ νάρκη, καὶ ὠχρίασις εἶτα πῆξις τούτου, καὶ νάρκη, καὶ ὠχρίασις ἄπιστος. English translation in DALEY 2006, 72. 18 Vat. Syr. MS 152, f. 173v a 14; Mosul MS 16, f. 168r a 19; Dam. Syr. 12/22, f. 223v b 5; Paris Syr. 64, f. 181v a 10; and Barb 118, f. 176r a 24. 19 Dam. Syr. MS 7/16, f. 168v a 10 and St. Mark’s MS 42, p. 228 a 30. 17

94

J. LOOPSTRA

4.2.4.2. Or. 8 .ŸŨƦƤƌĭ ƎſĿŁƦƌƦſƨìƀƇƟƚŶƦƐƌƎƘĥĪIJĬ τάχιστα ὀρθωθήσεται, καὶ δοξασθήσεται he will quickly be raised up and glorified 20

In this example from Or. 8, the majority of the “masoretic” manuł scripts read, this time with Dam. Syr. MS 7/16, ŸŨł ó Ʀó ñƤňƌ (neštabaḥ ‘will ł Ɖň  be glorified’).21 But one manuscript, Mosul MS 16 reads instead ŸŨƦƤ 22 (meštbaḥ ‘is being glorified’). While not as dramatic a difference as in the previous example, this substitution of the initial mīm of a participle for the nūn of an imperfect is a relatively common error found throughout the both the biblical and ‘Patristic’ collections in these “masoretic” manuscripts.23 Again, this is an error that would have been difficult to check without access to the wider context. In this case, the error is confined to Mosul MS 16; there is no evidence that this error has been transmitted in other “masoretic” compilations. 4.2.4.3. Or. 12

ñ űƃĜŦŁƢſĬĮƎſĪťƤƙƍƆ .ķĭųſŁǓƦŨ ŸƤƉƦƌ ψυχῇ δὲ ἀσφάλειαν τῷ μετριάζειν ἐν ἀμφοτέροις and prudence for the soul, by such a means of moderation 24

On occasion, however, the variant (or error) in the “Masora” has been corrected by later users. In the above passage from Or. 12, for instance, Dam. Syr. MS 7/16 includes a variant reading:25 .ƎſųſŁǓƦŨ ŸƤł Ŷł Ʀ÷ ň ƌ űƃ ‘application/usefulness’

As Figure 13 below shows, a later user has corrected the sample text

ŸƤŶƦƌ(nētḥašaḥ √ŸƤŶ ‘be useful’) with the note ŸƤƉƦƌ(nētmašaḥ √ŸƤƉ ‘to measure/moderate’) in the margin. 20 See the non-“masoretic” text in BL Add. MS 12153, fol 79r 8 = PG 35, 808 B 27. English translation in DALEY 2006, 71. 21 Dam. Syr. MS 7/16, f. 168v a 10; Paris Syr. MS 64, f. 181v a 10; St. Mark’s MS 42, p. 228 a 30; and Barb. MS 118, f. 176r a 24 22 Mosul MS 16, f. 168r a 19. 23 Mainly in the biblical portions of these “masoretic” manuscripts. 24 In the non-“masoretic” manuscript, BL Add. MS 12153, f. 40r b 5 = PG 35, 849.1. 25 Dam. Syr. MS 7/16, f. 165v b 34.

USING THE PATRISTIC “MASORA”

95

Figure 13. Gregory’s Or. 12: Correction by Later User

© Syrian Orthodox Patr. of Damascus (MS 7/16)

Given that ŸƤł Ŷł Ʀ÷ ň ƌ (nētḥašaḥ), is the established reading in all other “masoretic” manuscripts, it might be the case that this correction was made by comparing this text with other “masoretic” manuscripts. Although we cannot be certain that this was the case for the example above, there are other, clearer indications that users did indeed compare — and correct — one “masoretic” manuscript by means of another. Such corrections are most evident when one of these works lacks a number of sample texts present in most other manuscripts. In these instances, later users would at times add the missing words and readings to this manuscript in the exact order present in these other compilations. We can see this in Figure 14 below, from Cath. Hom. 58.26 Here, a user of Dam. Syr. MS 12/22 (right) has added those sample texts that occur in other “Masora” manuscripts, such as Dam. Syr. MS 7/16 (left). Figure 14. Severus’s Cath. Hom. 58: Additions/Corrections to a “Masora” Manuscript Dam. Syr. MS 7/16, f. 187v b 24–31

Dam. Syr. MS 12/22, f. 242r 14–19

© Syrian Orthodox Patr. of Damascus (MS 12/22) © Syrian Orthodox Patr. of Damascus (MS 7/16)

26

See Severus’s Cath. Hom. 58 and 59.

96

J. LOOPSTRA

As we can see, the missing words have been added, or squeezed, into Dam. Syr. MS 12/22 (right) with full vocalization and rūkkokho/qūššoyo marks — features that could, most likely, have been copied only from other “masoretic” compilations. Such additions are not infrequent, but occur time and again where one copyist chose, for whatever reason, to omit significant sections of sample texts. It would seem, then, that these “Masora” manuscripts were not necessarily read in isolation from each other. However limited, scribes appear to have compared these various manuscripts, evaluating differing vocalization or orthography, correcting or erasing errors, and adding vocalized sample texts when they had been omitted by the original compiler. Indeed, in a few manuscripts, including Dam. Syr. MS 7/16, the word “punctuating/collating” (ƋŷƙƉ) has been inserted at intervals in the margin, usually towards the beginning or end of particular books.27 Although its exact meaning is unclear, there is some likelihood that this word was used to mark a starting or stopping point for either collating this manuscript with others or, possibly, for adding vowels to the bare consonental text. 4.3. Was there a Standard or Authoritative Patristic “Masora”? Given the types of challenges that faced the copyists and users of these words and readings in the Patristic “Masora,” is it fair to suggest that these manuscripts helped to standardize the text of non-“masoretic” manuscripts? After all, Moshe Goshen-Gottstein, writing in the 1960s, popularized the idea that these compilations were used, in his words, to create “standard” Syriac biblical texts.28 Could this idea also apply to the Patristic “Masora”? While there is some limited evidence that “masoretic” sample texts were indeed taken into account when later non-“masoretic” biblical manuscripts were copied,29 no such evidence is available for the Patristic “Masora.” This is mainly because most non-“masoretic” manuscripts containing these five patristic translations predate our “masoretic” manuscripts. Few, if any, of these full non-“masoretic” manuscripts would have been written 27

See Dam. Syr. MS 7/16, ff. 158v, 170v. GOSHEN-GOTTSTEIN 1960, 175 proposed that these “masoretic” manuscripts marked a historical turning point for “the final Massoretic standardization” of the Syriac text of the Peshiṭta. After additional work on these manuscripts, however, he later changed his mind. See, GOSHEN-GOTTSTEIN 1980, 13-16. 29 KOSTER 1967 had earlier concluded that the biblical manuscript Vat. Syr. MS 259 may have been corrected by a “masoretic” manuscript. 28

USING THE PATRISTIC “MASORA”

97

with these “masoretic” principles in mind.30 Therefore, while it is possible that the Patristic “Masora” was used by later scribes to add vowels and other marks to these older manuscripts, the text of these translations does not appear to have been substantially changed on the basis of the “Masora.” Moreover, while it is certainly appealing to think of the Syriac “Masora” as an authoritative record of West Syrian preferences in vocalization and orthography, there is little evidence that this was the case, at least in the way we use the term ‘authoritative’ today.31 No copyist of a “masoretic” manuscript ever claims a special authority for his or her work. Although it is true that copyists wrote of their attempts to reach “accuracy” or “truthfulness” when copying these words and readings, at the same time scribes petition their readers to correct any “error” (ŧĪŴƘ pūdo) in their work.32 Though such an appeal would be largely literary (flourishes by scribes that would have been expected in the colophon) users do not always shy away from doing this very thing (as we have seen, §4.2.4.3). Looked at closely, there are a fairly significant number of erasures and revocalized words in Dam. Syr. MS 7/16, as there are in most “Masora” compilations.33 In fact, many of the corrections and erasures in the Patristic “Masora” may be attempts to bring aberrant readings in line with other “masoretic” manuscripts.34 30 There may be different results for the Syriac biblical text, but this still awaits a comprehensive study. 31 According to the Webster’s Revised Unabridged Dictionary, “Having, or proceeding from, due authority; entitled to obedience, credit, or acceptance; determinate; commanding.” WEBSTER 1913. 32 .ťƌĥƑƀƙƉĽĿŁŸƄƣŁĶűƉŧĪŴƘķĥĭ “If you find any error, I beg (you to) correct (it) [so that in no way should you attribute accusations against me]” (Vat. Syr. MS 152, f. 206r 20). 33 Though many examples could be given (see following footnotes), one finds it often difficult to discern just who was doing this erasing and re-editing; with some exceptions, it is not always clear if this was the original compiler or later readers. One (or more) correctors of the early “Masora” Vat. Syr. MS 152 has made this easy: some erasures of the original vowels in light brown ink were corrected in very dark black and even green ink! 34 See, for instance, the erased ending (Ǝſ) on what was originally ƎſűũƖƌ, possibly to make it conform with other “masoretic” or even non-“masoretic” manuscripts. Dam. Syr. MS 7/16, f. 159v a 31. In some cases, we find that the original vowels have been erased and new vowels added, and the new vocalization can reflect what we find in other copies Ō of the “Masora.” For instance, in Dam. Syr. MS 7/16, f. 161v 5 ƎƀëƆŤƤ Ɖł  has been revoŌ ł calized to read ƎƀëƆŤƤƉ, a reading we find in Mosul MS 16. Other manuscripts, such as Ō Paris Syr. MS 64 and Dam. Syr. MS 12/22 still retain the former vocalization (ƎƀëƆŤƤ Ɖł ). In another example, among the texts for Or. 8 in Dam. Syr. MS 7/16, an extra waw (ĭ) has Ņ Įŏ  to keep with the preferred spelling found in other “Masora” manubeen erased in ťūŅ ĭĭ Ņ Įŏ (‘marriage’, ‘cohabitation’) Ņ Įł (‘yoke’, ‘couple’) and ťūŅ ĭĭ scripts: ťūĭĮ. In this case, both ťūĭ occur roughly an equal number of times in the Patristic “Masora.” The copyist’s mistake

98

J. LOOPSTRA

Moreover, although we find many more appeals to the work of respected and possibly authoritative punctuators in the margins of the biblical portions of these “masoretic” manuscripts, even the readings attributed to these biblical punctuators are not beyond scrutiny. Bar ῾Ebroyo, for instance, occasionally disagrees with readings he associates with the work of “Qarqopite” scribes. Their work, he remarks, can be ƦſƦŶƧ lo ḥtīt ‘not accurate’).35 In fact, it is more common for the users of the “Masora” to record their disagreements in the margin (ƦſƦŶƧ) than their agreements (ƦſƦŶ).36 These are not necessarily indicators one would expect of texts whose authority is unquestioned. 4.3.1. The Standardization of Orthography and Phonology? James Barr has suggested that the copyists of the Hebrew Bible were not necessarily interested in attaining a type of “slavish and letter-perfect copying.”37 The same appears true as well of most Syriac “Masora” manuscripts. Plainly put, we do not always find a single, standard spelling in the Patristic “Masora,” whether across one manuscript or across multiple manuscripts. While it is true that both copyists and users are often keen to comment upon the most minute of variants, this same care does not always extend to ensuring adherence to a single orthographic standard. This is true particularly regarding so-called matres lectionis, or ‘mothers of reading’. In Syriac, as in other Semitic languages, matres lectionis include silent letters such as olap (ĥ) and yūd (IJ) upon which vowels can be placed.38 But because vowels can be placed directly on other consonants, in adding an extra waw is therefore understandable, and Dam. Syr. MS 7/16 may have been changed in keeping with the reading in these other manuscripts. The Greek text is συζυγία (PG 35, 801 C35). In the same way, the aspiration of a pe in the common word ƚƙƃƦƉ has been changed in the text of Or. 2 in Dam. Syr. MS 7/16, f. 4v b 24. The rūkkokho under the first pe has been erased, likely reflecting the medial dot present on the pe in all other “masoretic” manuscripts. 35 For example, for the Peshiṭta reading of Ps. 107:43, ŧűũƕIJűũƕ, Bar ῾Ebroyo writes: “The Qarqphoye (read) ŧƢũƕIJƢũƕwith a riš, but it is not accurate.” See LAGARDE 1879, 215. Elsewhere these Qarqopto scribes are associated by Bar ῾Ebroyo with the establishment of the five West Syrian vowels. 36 As is often the case, even today, the number of negative comments or disagreements added to the margins of these manuscripts by later users far outnumber the number of times these glossators state their agreement with the reading. 37 BARR 1989, 10 writes: “It is totally anachronistic to read back into ancient times the ideal of slavish and letter-perfect copying. The great extent of variation as between the different Qumran texts, taken along with the Masoretic tradition, suggests that widely different spelling practices were considered acceptable.” 38 KIRAZ 2015, 14–15. These include olap (ĥ), the waw (ĭ), and the yūd (IJ).

99

USING THE PATRISTIC “MASORA”

without matres lectionis present, “masoretic” manuscripts frequently vary as to whether or not they include these ‘mothers of reading.’ So we see in Table 4.5. that the word “Peter” in Or. 9 appears in Dam. Syr. MS 7/16 with an olap (ĥ), while other manuscripts omit it. Likewise, for the word κίδαρις ‘a head-dress’ in Or. 10,39 Dam. Syr. MS 7/16 retains both the yūd (IJ) on the first syllable and the olap (ĥ) on the second syllable, while Dam. Syr. MS 12/22 omits both. These and many other similar examples indicate that copyists did not necessarily strive for a highly standardized system of matres lectionis across these “masoretic” manuscripts. Table 4.5. Variations in Matres Lectionis between “Masora” MSS Dam. Syr. MS 7/16

olap (ĥ) Or. 9:

40

yūd (IJ) Or. 10:41

Ņ Ƙň ó  ĸĭƢŹŤ ł ÷ ƟŌ  ƑſĿĥŌ űƀ

Dam. Syr. MS 12/22

ĸĭƢźƘň ó  ƑſĿŌ űł ÷ ƟŌ 

In fact, individual “Masora” manuscripts can sometimes be distinguished by their idiosyncratic orthography. Paris Syr. MS 64, for example, constantly adds the olap where it is not present in Dam. Syr. MS 7/16, or it substitutes a yūd where the latter has an olap.42 This relative lack of standardized spelling between “Masora” manuscripts is all the more noticeable because most of these West Syrian “Masora” manuscripts include Jacob of Edessa’s well-known “Letter on Syriac Orthography.” In this letter, Jacob outlines his orthographic preferences for Syriac and Greek words, including for matres lectionis. Jacob, in fact, writes out his preferred spelling for certain words, warning scribes that “they should not do away with any of those letters we have written in Greek ò ), and they should not add to them.”43 One might and Hebrew words (ŦųƊƣ assume, therefore, that the copyists of these “masoretic” manuscripts would have attempted to follow Jacob’s directives. This would be particularly true “turban of Jewish high priest, LXX Ex. 28.4, al” (LIDDELL and SCOTT 1992, 950). ‘Peter’. See VINSON (trans.) 2003, 21.15 and Dam. Syr. MS 7/16, f. 165v a 32 = Dam. Syr. MS ň 12/22, f. 221r a 27. For another, of many ň possible examples, see Cath. Hom. 10: ơňƌõ ĥƦ÷ ň ƌ(Dam. Syr. MS 7/16, f. 160v a 11) vs. ơň ƌõ Ʀ÷ ň ƌ(Par. Syr. MS 64, f. 172v b 20). 41 ‘Mitre’. See VINSON (trans.) 2003, 28.24 and Dam. Syr. MS 7/16, f. 165v a 31 = Dam. Syr. MS 12/22, f. 221r a 26. 42 For example, compare the orthography in both manuscripts for the following Greek words: Μαργίτης, Ἰαμβρῆς, Ἀφροδίτη, θέατρον, Θέκλας. ò ò ò ò 43 Jacob writes: ķŴƙƏŴƌƧĭĜťſǔũƕĭťƀìƌŴſƎƀƆĬŦų ƊƤŨƎƆƎ ũſƦƃĪƎƀƆĬŦŁĭ ŁĥƎƉķĭĿƞũƌƧ ƎſųƀƇƕ(Dam. Syr. MS 7/16, f. 197r). 39 40

100

J. LOOPSTRA

for foreign words in these patristic collections, many of which appear in the “Masora” to the works of Gregory or Basil, just folios ahead of Jacob’s exhortation. Yet, although copyists sometimes use the same orthography that Jacob recommends, this is not always true. Table 4.6. below summarizes Jacob’s recommendations for just a few of these Greek words, noting whether Jacob’s preference (left) agrees or disagrees with these words in three “masoretic” manuscripts (right). Most often, agreements or disagreements hinge on the presence or absence of these matres lectionis. Table 4.6. Agreement or Disagreement with Jacob’s Tract on Orthography Jacob’s Preference

ł ł ƑƀŌ ƐźƏŤ ŹŤƟł 

Vat. Syr. MS 152 Agree?

Dam. Syr. MS 7/16 Agree?

Dam. Syr. MS 12/22 Agree?

(κατάστασις) Or. 4444

No

Or. 2045

No

ł ł ł Ō źƏŤ ƑƀƏŤ ŹŤƟ No ł ł ł Ō ƑƀƏŤźƏŤŹŤƟ No

Cath. Hom. 3046

n/a

No

Ō Ƙĭ Ņ ƢŅ ƀÿƇƘ Ō  ťſł ĿŴ

Agree?

Agree?

(πληροφορία)

Ō Ƙĭ Ņ ÷ Ƣƀ Ņ ƇŌ Ƙó ťſł ĿŴ

Ep. 102.47

Yes

Cath. Hom. 2748

n/a

Yes

Ņ ƏŤ Ō Ń ƌĥŁŃ Ńĥ ĸŴƀ

Agree?

Agree?

(Ἀθανάσιος) Or. 2149

No

Cath. Hom. 8950

n/a

Ņ ƏŌ Ťƌł Łł ÷ ĥł ĸŴƀ

Yes

No Yes

ł ł ł Ō źƏŤ ƑƀƏŤ ŹŤƟ No ł ł ł Ō ƑƀƏŤźƏŤŹŤƟ No ł ł ł Ō źƏŤ ƑƀƏŤ ŹŤƟ No

ł ł ƑƀƐŌ źƐźƟł ł ł ƑƀƐŌ źƐźƟł ł ł ƑƀƐŌ źƐźƟł

Agree?

Ō Ƙĭ Ņ ÷ Ƣƀ Ņ ƇŌ Ƙó ťſł ĿŴ Ō Ƙĭ Ņ ÷ ƢŅ ƀƇƘó ťſł ĿŴ ō

Yes Yes

Ō Ƙĭ Ņ ÷ Ƣƀ Ņ ƇŌ Ƙó ťſł ĿŴ Ō Ƙĭ Ņ ÷ Ƣƀ Ņ ƇŌ Ƙó ťſł ĿŴ

Agree?

Ō Ťƌł Łł ĥł ĸŴŅ ƀƏ Ņ ƏŤ Ō ƌĥł Łł ÷ Ńĥ ĸŴƀ

No No

Ņ ƏŤ Ō ƌł Łł ÷ Ńĥ ĸŴƀ Ņ ƐŌ ƌĥł Łł ÷ Ńĥ ĸŴƀ

As we see, there is some agreement with Jacob’s rules, but this is not consistent across all three “masoretic” manuscripts. In short, it is not 44 Vat. Syr. MS 152, f. 169r a 9; Dam. Syr. MS 7/16, f. 167v b 25; and Dam. Syr. MS 12/22, f. 223r a 22. 45 Vat. Syr. MS 152, f. 176r b 16; Dam. Syr. MS 7/16, f. 174 b 11; and Dam. Syr. MS 12/22, f. 229r a 6. 46 Dam. Syr. MS 7/16, f. 186v a 21 and Dam. Syr. MS 12/22, f. 240v b 6. 47 Vat. Syr. MS 152, f. 177v b 18; Dam. Syr. MS 7/16, f. 177r b 27; and Dam. Syr. MS 12/22, f. 231r b 18. 48 Dam. Syr. MS 7/16, f. 186r b 15 and Dam. Syr. MS 12/22, f. 240r b 23. 49 Vat. Syr. MS 152, f. 176r b 1; Dam. Syr. MS 7/16, f. 174 a 3; and Dam. Syr. MS 12/22, f. 228v b 9. 50 Dam. Syr. MS 7/16, f. 191r b 1 and Dam. Syr. MS 12/22, f. 244v a 15.

USING THE PATRISTIC “MASORA”

101

clear that the copyists of the “Masora” made any concerted effort to ensure a uniform standardization in accordance with Jacob’s recommendations. This is somewhat incongruous, as these same recommendations were copied into almost every one of these “masoretic” manuscripts immediately following the Patristic “Masora.” Moreover, as we have already seen in chapter 3 (§3.5.1), how compilers vocalize a word can vary between manuscripts. This is particularly true for transliterations from the Greek. It is not uncommon for a Greek word to be vocalized in different ways between “masoretic” manuscripts or even across a single manuscript. As the table below illustrates, the following Greek words were vocalized in different ways in one manuscript, the relatively early compilation Vat. Syr. MS 152 (980 CE). Table 4.7. Changes to Vowels on Identical Words in a Single “Masora”: Vat. Syr. MS 152 “U–E” ( ŏ – ň ) Οἰνόμαος

ĸĭŤƉŴƌĭĥ “U–A” ( ŏ – ł ) Ἀτρεύς

ĸĥĭƢŹĥ Ņ “U–Ā” ( ŏ – ) Γανυμήδης ƑſűƀƉŴƌŤū “A–E” ( ł – ň ) Ἰφιγένεια

ťƀìƌ ŤŬƀƙſĥ Ņ “I–Ā” ( Ō – ) Ἡράκλειτος ĸŴźƀƇƟĥƢſĥ “I–A” ( ł – Ō ) Φάλαρις

ƑſĿƨìƀƘ

Sch. Or. 43

Sch. Or. 43

ň ƌŅ ĭĥŏ (ʔeunomēos) ĸĭŤŅ ƉŴ

ň ĸĭŤŅ ƉŴ ʼn ƌŅ ĭĥ (ʔenomēos)

f. 177v a 5

f. 177v a 28

Sch. Or. 43

Cath. Hom. 68

ł ŏ Źĥ(ʔaṭreus) ĸĥĭƢ

ł Ņ ł ʔ ĸĥĭƢ Źĥ( aṭroas)

f. 177v a 7

f. 171r b 16

Cath. Hom. 95

Sch. Or. 4

ŏ ł Ō ƉŌ Ŵƌť Ƒſűƀ  ū÷ (ganūmīdīs)

Ō ÷ ƉŌ ŴƌťŅ ū÷ ł (ganomīdīs) Ƒſűƀ 

f. 172r b 10

f. 180r a 22

Sch. Or. 39

Sch. Or. 4

Ō ĥŌ (ʔyīpīɰanīya) ł ÿƀƙſ ťƀł Ō ìƌťŬ ÷

Ō ĥ(ʔyīpīɰēnīya) ň ÿƀƙſ ťƀł Ō ìƌĥťŬ ÷ ō

f. 175r b 5

f. 178v b 19

Sch. Or. 4

Or. 4

Ō ł Ō ʔ Ō ƀƇƟĥ ĸŴź  Ƣſĥ( yīraqlīṭīs)

Ō ł Ō ʔ Ņ ƀƇƟĥ ĸŴź  Ƣſĥ( yīraqlīṭos)

f. 178r a 22

f. 179r b 6

Or. 4

Sch. Or. 4

f. 178r b 4

f. 179r b 24

ł ƑſĿō ƨƀƘŌ ÷ (pīlarīs)

ł ƑſĿŌ ƨƀƘł ÷ (palarīs)

Something similar is true for the placement of rūkkokho/qūššoyo marks. Although there is often congruence, the placement of these marks is not

102

J. LOOPSTRA

always uniform across multiple “masoretic” manuscripts. So, in Table 4.8., we see that the name of the “fire-flaming” river of the underworld, the Πυριφλεγέθων (ķĭŁŤūƨƙſĿŴƘ),51 recurs three times in most manuscripts of the Patristic “Masora.” Only in one of the three manuscripts provided below, Dam. Syr. MS 7/16, is the medial mark on the gomal consistent in all three repetitions. Other “masoretic” manuscripts do not place this mark with as much regularity. (Note as well the differing orthography.) Table 4.8. Changes to the Medial Gomal in Πυριφλεγέθων Across Manuscripts

Or. 5

Sch. Or. 5

Sch. Or. 5

Dam. Syr. MS 7/1652

Vat. Syr. MS 15253

BL Add. MS 718354

ň Ō ŏó ň Ƙ ĸŤźƌĭŅ Ł÷ ťʼn Ƀ ƨƙſ÷ ĿŴ

ň Ō ŏó ň Ƙ ĸŤźƌĭŅ Ł÷ ťʼn Ƀƨƙſ÷ ĿŴ

ň Ņ ň Ō ŏó Ƙ ĸŤźƌĭŁŤ÷ ūň÷ ƨƙſ÷ ĿŴ

(pūrīplēɰētonṭēs)

(pūrīplēɰētonṭēs)

(pūrīplēgētonṭēs)

ň Ō ŏó Ņ Ƙ ķĭŁ÷ ťʼn Ƀ ƨƙſ÷ ĿŴ

ň Ō ŏó Ņ Ƙ ķĭŁ÷ ťʼn Ƀ ƨƙſ÷ ĿŴ

Ņ ň Ō ŏó Ƙ ķĭŁŤ÷ ūň÷ ƨƙſ÷ ĿŴ

(pūrīplēɰēton)

(pūrīplēɰēton)

(pūrīplēgēton)

ň Ō ŏó ň Ƙ ƑźƌĭŅ Ł÷ ĥʼn Ƀ ƨƙſ÷ ĿŴ

ň Ņ ň Ō ŏó Ƙ ĸŤźƌĭŁŤ÷ ūň÷ ƨƙſ÷ ĿŴ

Ņ ň Ō ŏó Ƙ ķĭŁŤ÷ ūň÷ ƨƙſ÷ ĿŴ

(pūrīplēɰētonṭēs)

(pūrīplēgētonṭēs)

(pūrīplēgēton)

Different “Masora” manuscripts likewise display certain distinct, even idiosyncratic, features in how the compilers placed rūkkokho/qūššoyo marks. In Dam. Syr. MS 7/16, for instance, the copyist will often place a rūkkokho under the first of two successive taw’s for an ettaphʕal or sometimes an ethpaʕal form, when most other manuscripts place a qūššoyo mark above each taw.55 In regards to vowel placement, it is not always clear whether the same scribe wrote out the consonental text and then returned to vocalize the text, or whether the text was vocalized by a different scribe. For some manuscripts, there appears to have been more than one scribe at work. In either LIDDELL and SCOTT 1992, 1557. Or. 5: Dam. Syr. MS 7/16, f. 180v a 11. Sch. Or. 5: Dam. Syr. MS 7/16, f. 180v b 20 and f. 181r a 29. 53 Or. 5: Vat. Syr. MS 152, f. 180v b 23. Sch. Or. 5: Vat. Syr. MS 152, f. 181r b 9 and f. 181v a 18. 54 Or. 5: BL Add. MS 7183, f. 112r b 22. Sch. Or. 5: BL Add. MS 7183, f. 112v a 18 and f. 112v b 10. 55 See ķŴƖƣŁƦƌ(Or. 29). Likewise, it is interesting that the copyist of Dam. Syr. MS 7/16 often records only a single taw (as an ethpʕel) when other manuscripts, such as Paris MS 64, read two taw (as in the ettaphʕal). See ƦƊƀƟŁĥ(Or. 29 and 30), or ťƍŨŁ(Or. 44). 51

52

USING THE PATRISTIC “MASORA”

103

case, we must admit some degree of consistency between many “Masora” manuscripts in how vowels are placed, especially in the vocalization of native Syriac words. This is generally true, especially in light of the extraordinary level of detail that this work of vocalizing would have required. All said, such general agreement does not mean that there are not clear differences between manuscripts in how compilers choose to vocalize words. To better illustrate, a few, select discrepencies from the homilies of Basil and the first part of Gregory’s orations have been provided as tables in Addendum A, towards the end of this volume. Among these examples, we can see various instances where the vocalizers differ in how they read the unvocalized form of a Syriac verb. We see that a significant number of these discrepencies between manuscripts occur on participles; it appears that scribes differed in how they chose to vocalize and, hence, interpret the consonental text (ƈƣƢƉ, ƈũƠƉ, ĪųƐƉ, ŧƢũƐƉ, etc.). So, in Basil’s “Rules” (#29), some copyists place the first vowel ł (mrašal ‘weakening,’ Paʕel pass. above the second consonant in ƈƣł ƢƉ part. 3 p. sing. masc.), while others place the vowel above the first ł Ɖł  (maršal ‘giving up,’ Aphʕel pass. part. 3 p. sing. masc.). consonant ƈƣƢ Remarkably, one of the later readers of Dam. Syr. MS 12/22 somehow came across this difference; he writes in the margin “there exists [an alterł ).”56 native reading] mrašal (ƈƣł ƢƉ In some cases, differences in how copyists vocalize a word do not greatly change the underlying meaning. This is the case in Or. 24 when ł Dam. Syr. MS 7/16 reads ƞƙƌ÷ (npaṣ ‘he shaked’ Pe ʕal perf. 3 p. sing. masc.), while others vocalize ƞƙʼn ƌł (napēṣ ‘he broke to pieces,’ Paʕel perf. 3 p sing. masc.) or even ƞƙʼn ň ƌ(nēpēṣ ‘he will shake,’ Peʕal imp. 3 p sing. masc.) for ἀποσεισάμενος (‘shaking off’). In other cases, however, the difference in how copyists vocalized a word can more radically distort the actual meaning. We see this in Or. 2, when two manuscripts, Paris Syr. MS 64 Ņ ň  (d-sētro ‘of a secret’) while other and Dam. Syr. MS 12/22, read ŧ ĿƦ÷ ƏĪ Ņ Ņ Īł (da-storo ‘of manuscripts vocalize, correctly, this sample text as ŧ ĿƦƏ ÷ a ruin’). The confusion rests in how to vocalize the consonents ; with different vocalizations, the scribe could form two different words. In this case, the confusion between manuscripts is all the more ironic because these two different vocalizations appear in close proximity in the text, and “Masora” manuscripts generally repeat both consonantal homographs within four lines (in the pattern discussed in §3.3.). In this case, 56

Dam. Syr. MS 12/22, f. 218r.

104

J. LOOPSTRA

ŅŅ

the correct vocalization for the word above should have been ŧ ĿƦƏ ÷ Īł (dastoro ‘of a ruin’), translating λοιδορία, an excerpt just a few lines away ŅŅ from ŧ ĿƦó Əň (sētoro, ‘of a covering’), translating σκέπη.57 Given these examples, it is easy to see how vocalizers could become confused if they had limited or no access to the underlying full translation. Though several of the differences in Addendum A may well have been accidental, the difficulties of properly vocalizing a Syriac work multiply without the ability to place these words in their proper context. Unfortunately, we have little way of knowing for certain how much or how little access these vocalizers had to manuscripts containing the full text of these works. We can also note from Addendum A a curious fluctuation between manuscripts over the vocalization of certain transliterated Greek words. This flux may have been the result of differing opinions about these common words, depending on time or place. Such is the case for the Greek word αἰθήρ (‘ether’/‘the sky’). Some manuscripts write this word with an initial ē-sound ( ň ), while others write out an initial a-sound (ł ). Remarkably, in some of these manuscripts later hands have erased and then changed the initial vowel, perhaps to fit their preference. Again, we find a similar situation for the word μηχανή (‘machine’) in Addendum A. Some manuŌ scripts prefer to transliterate with an initial ī-sound ( ), while others write out an ē-sound ( ň ).58 Taking all this into account, what can we say about the level of standardization across these manuscripts? For one thing, although it is easy to point out inconsistencies, there is overall a generally high level of regularity when we take into consideration the tremendous complexity that would have been involved in copying and vocalizing these thousands of sample texts. At the same time, it should be said that those who approach the Patristic “Masora” expecting “slavish and letter-perfect copying,” to quote Barr again, will be disappointed. As we have begun to see, the Syriac “Masora” can be complex and full of fine details, yet it would be wrong to place upon these compilations modern standards of exactness. Copyists were not exceedingly rigorous in policing a system of uniform readings across multiple manuscripts or even within a single manuscript. Although it is not always clear whether it was intentional or unintentional, the copyists 57

Dam. Syr. MS 7/16, f. 164r a 6 and 9. In some ways, this vacillation reminds one of the differences between learning from a grammar and hearing the sounds spoken by a native speaker; perhaps something similar is happening here. 58

USING THE PATRISTIC “MASORA”

105

did leave room for some variation. As a result, there is little evidence that something akin to a single master “Masora” manuscript was ever used. Even if one existed, it would be impossible to re-create today given the significant number of variants among our manuscripts of the Syriac “Masora.” Yet, while the Patristic “Masora” was neither singular nor especially authoritative, it still seems to have functioned as a guide, and perhaps an important guide at that. There was room for flexibility in these manuscripts. Rather than simply setting down a fixed list of words and readings, replicated with mirror-like precision and a rigid system of orthography or vocalization, the relative flexibility of these guides allowed for the inclusion of variant readings, sometimes by the copyists themselves, as we will see below. With some irony, however, it was this flexibility and the willingness of users to add the variants and commentary they found elsewhere to the margins of these “masoretic” handbooks that eventually transformed some of these manuscripts into something more akin to an apparatus, where multiple variants could be recorded and collected. 4.4. VARIANT READINGS AS PART OF THE PATRISTIC “MASORA” As we have already seen, the later users of these compilations would sometimes incorporate alternative readings, whether variant spellings or alternative vocalization in the margins or text of the Patristic “Masora.” We also find that the copyists of these “Masora” manuscripts have themselves added alternative readings in their lists of sample texts. But it gets even more complex. Whereas one might expect all manuscripts to have similar or even identical sample texts in the body of the “Masora” and similar variants listed in the margins, this is not the case. Instead, we find that the reading that constitutes a marginal variant in one “masoretic” manuscript is sometimes listed as the sample text in the body — not the margin — of another “masoretic” manuscript, and vice versa. The resulting picture is less an image of a single standard master list than a type of apparatus, or collecting point, used to record multiple possible variants. Indeed, some of these variants appear to have been added as a result of comparisons with other “masoretic” manuscripts, as we will see below. These variants in the “Masora” are often accompanied by specific abbreviations. Although this system of abbreviations is far more prevalent in the biblical portions of these “masoretic” manuscripts, a few occur in the Patristic “Masora.” The following are some of the more prominent abbreviations in these collections.

106

J. LOOPSTRA

4.4.1. ƢŶĥ ‘another [place/reading]’ The marginal abbreviation ƢŶĥ( ‘another’) is frequently used in the Patristic “Masora,” as it is also in the biblical Syriac “Masora.” This mark appears to indicate that the alternative reading has been located in another manuscript; whether or not this was a “masoretic” manuscript is often unclear. BL Add. MS 7183, for instance, includes a particularly high number of variants with this attribution in the margin, and most of these variants were added by later users, not the original copyist. The sample text for the Ō ƙſó ƢŹ name “Tripoli,” ƑƀƆŴ ņ Ō (Ṭrīpolīs), in Cath. Hom. 27, for instance, includes a reading in the margin that provides a slightly different vocalization and Ō Ō Ƙĭó Ƣƀ spelling: ƑƀƆŴ ņ Ņ ŹƢŶĥ‘another [reads] Ṭīropolīs.’59 Figure 15. Severus’s Cath. Hom. 27: Variant Gloss on “Tripoli” (Ṭrīpolīs or Ṭīropolīs) Sample Text

Margin

© British Library Board (BL Add. MS 7183)

Yet another note, just few lines later, illustrates just how minute, or exact, these variants could be. The glossator records for the word “prostitution” Ņó Ō ŏ ŦƦƐƀ ƆŴƉ(mūlīsto), an alternative vocalization: “another [reads] maulīsto” ŏñ Ņó Ō ).60 The difference between these readings hinges on whether (ŦƦƐ ƀëƆŴƉƢŶĥ one should read an ΑΥ diphthong vowel over the first syllable or an initial OΥ vowel,61 minute differences that cannot currently be portrayed even using Syriac fonts. Figure 16. Severus’s Cath. Hom. 27: Variant Gloss on “Prostitution” (mūlīsto or maulīsto) Sample Text

Margin

59 60 61

© British Library Board (BL Add. MS 7183)

BL Add. MS 7183, f. 117v b 6 = BL Add. 12159, f. 41r a 22 = PO 36.4, 562.2. PAYNE SMITH, J. 1903, 257. BL Add. MS 7183, f. 117v b 11 = BL Add. 12159, f. 41v a 16 = PO 37.4, 564.27.

USING THE PATRISTIC “MASORA”

107

Although notes with the abbreviation ƢŶĥare fairly frequent in the Patristic “Masora,” as we suggested, the source is not always clear. Unlike some other abbreviations (below), these variants cannot necessarily be located in other “masoretic” manuscripts. 4.4.2. ƁƏĪĭŁ‘Theodosi’ In relatively few instances, the users of these manuscripts have attributed variant readings in the margins to a certain Theodosi. Theodosi also happens to be the name of one of the vocalizers whose readings are included with some frequency in the margins of the biblical portions of these “Masora” manuscripts. If this is the same scribe, then Theodosi is the only West Syrian vocalizer mentioned by name in both the biblical Syriac “Masora” and the Patristic “Masora,” the two parts of these compilations. As we have seen, the copyist of the Deir al-Surian “Masora” manuscript likewise refers to the work of a certain Theodosius (§4.2.). In a few instances, we find that a variant attributed to Theodosi in the margin of one manuscript corresponds with a reading in the body, not the margin, of another “masoretic” manuscript. For example, one of the sample texts Ō ƇſĥŌ  (ʔĪlīrīū), with an ŏ ǔƀ in the body of Paris Syr. MS 64 is “Illaryion,” Ŵſ ō i-vowel (ḥboṣo Ō ) over the lomad.62 Next to this reading a user has written Ō ƇſĥŌ  (ʔĪlarīū), ŏ ǔƀ into the margin a variant spelling attributed to Theodosi: Ŵſ Ń with an a-vowel (ptoḥo ł ) over the lomad. Curiously, this alternative reading that has been added by a later user exactly corresponds with the sample text in the body of other “masoretic” manuscripts, most of which do not record any variants in the margins.63

ï ‘there is found’ 4.4.3. ƥƉ This connection between a marginal variant in one manuscript and the sample text in the body of another occurs most frequently with the abbreï (ŸƃƦƤƉmeštkaḥ ‘find/happen’).64 This is the common abbreviation ƥƉ viation used to record variants in both the biblical and patristic portions 62

Paris, Syr. MS 64, f. 171r b 3. Ō ƇſĥŌ , ŏ ǔƀ Except for Dam. Syr. MS 12/22, in which a later user has placed the reading Ŵſ ō identical with the main reading in the Paris “Masora,” as the alternative reading in the Ō Ō ƇſĥƦſĥ. In a sense, these readings are then reversed ŏ ǔƀ margins of the Damasus manuscript: Ŵſ ō from the Paris “Masora.” See Dam. Syr. MS 12/22, f. 215r. 64 In the biblical portions of these “masoretic” manuscripts we often find that the abbreï and ƦƤƉ ï are used for the same variants. In some cases, this abbreviation could viations ƥƉ also be confused with ‘tradition’ (ŦŁŴƍƊƇƤƉmašlmonūto). 63

108

J. LOOPSTRA

of these “Masora” manuscripts. In Table 4.9. below are some examples of ï that have been added by readers to the margins variants attributed to ƥƉ of “masoretic” manuscripts. Yet, even in these few examples, we can see ï in one manuscript appear as that marginal readings attributed to the ƥƉ the main reading, or sample text, in other “masoretic” manuscripts. In all of the examples below except one, the marginal note added by users to either Paris Syr. MS 64 or Dam. Syr. MS 12/22 appears as the sample text in the body of Dam. Syr. MS 7/16.

ï Glosses Table 4.9. Examples of ƥƉ “Masora” Manuscript Paris Syr. MS 64, f. 188r b9 Paris Syr. MS 64, f. 174r b20

Sample Text

Ņ Ō ŦŁ÷ ĭŅ ĥĽò Ņ  (‘impurities’)

ï ) = Sample Text in Body Margin (ƥƉ Dam. Syr. MS 7/16

Ņ Ņ òŌ ï ŦŁ÷ ĭŅ ĥĽ ƥƉ

(ṣoīwoto)

(ṣīowoto)

ťƍŅ Əõ ĥņ  (‘provision’)

Ņ ï ťƍŅ Əñ ŃĥƥƉ

ʔ

( osno)

(ʔasono)

Ņ ŅŌ

Yes ŦŁ÷ ĭŅ ĥĽò (ṣīowoto)65

Ņ Yes ťƍŅ Əñ Ń ĥ (ʔasono)66

Paris Syr. MS 64, f. 192v a8

ŏ Ťō Ƙó ƥƉ ï Ō Ťʼn Ƙó (‘Perseus’) ĸĭŤƏĿ ĸĭŤŅ ƏĿ

ň Ťō Ƙó Yes ĸĭŤƏĿ

(Pērsīos)

(Pīrsēuos)

(Pīrsēuos)67

Dam. Syr. MS 12/22, f. 215r a12

ťŃ ƃǓ÷ Ńĥ (‘archives’)

ï ťƃʼn ǓŃĥƥƉ

(ʔarka)

(ʔarkē)

Dam. Syr. MS 12/22, f. 215v a15

ƥƃŃ ó ŁŃ ó Ʀ÷ Ɖň  (√ ŀƦƃ ‘to toil’)

ï ŀƦ Ń ó ƃŁ÷ Ʀ÷Ń Ɖ ʼn ƥƉ (mēttaktaš)

Yes ťƃʼn ǓŃĥ (ʔarkē)68

No ƥƃŃ ó ŁŃ ó Ʀ÷ Ɖň (mēttakaš)69

(mēttakaš) Dam. Syr. MS 12/22, f. 218v a4

ƚ÷ ƙň ÷ ƃóƦ÷ Ɖň (√ ƚƙƃ ‘to bend’)

ň ƥƉ ï ƚ÷ ƙŃ ó ƃƦ Ń ñ ó Ɖ (mētkapap)

Yes ƚƙ Ń ƃŃ ƦƉň (mētkapap)70

(mētkpēp)

Whereas the variants above were added by users after these “masoretic” manuscripts were already in circulation, we occasionally find that it was, in fact, the original copyists who recorded these variants in their 65

Dam. Syr. MS 7/16, f. 175r b 28. Dam. Syr. MS 7/16, f. 160r a 20. 67 Dam. Syr. MS 7/16, f. 179r a 33. 68 Dam. Syr. MS 7/16, f. 159v a 21. 69 Dam. Syr. MS 7/16, f. 160r a 14. ň ł 70 Par. Syr. MS 64, f. 174v. Dam. Syr. MS 7/16, f. 162v a 17 likewise has ƚ÷ ƙƃł ó Ʀ÷ Ɖñ in ň the text, although a later user has written in ƚƙʼn ƃƦƉas a gloss in the margin. 66

109

USING THE PATRISTIC “MASORA”

own manuscripts. This is nowhere more apparent than when the copyist ï to the body of his or has added a variant preceeded by the designation ƥƉ her sample texts, not in the margin, as is the norm. In these cases, there can be no doubt that the copyist would have been aware of both possible readings as he or she completed the “Masora”; both the variant (indicated ï ) and the regular sample text are listed side by side in the body. We by ƥƉ have no way of knowing why, exactly, the copyist included both readings or which was preferred. The Patristic “Masora” to Dam. Syr. MS 7/16 includes three such variants,71 all of which concern the spelling of Greek words. As Figure 17 ï ‘there shows, in each case the copyist presents one reading, followed by ƥƉ is found’, then the variant. But, as is apparent in our discussion of each example below, these same variants are likewise found either in the body or in the margins of other “masoretic” manuscripts.

ï in Dam. Syr. MS 7/16 Figure 17. Instances of the Abbreviation ƥƉ Or. 14

f. 175r b 17 f. 179v b 10

Ps.-Nonnos Or. 4 Severus Cath. Hom. 51

f. 188r b 27

© Syrian Orthodox Patr. of Damascus(MS 7/16)

ł

ï .ơƌł ĥʼn ñ (ʔĒnaq or ʔAnēq) 4.4.3.1. Or. 14: .ơňƌĥƥƉ As we can see from these images, the first of these variants in Dam. Syr. MS 7/16 occurs in a passage from Gregory’s Or. 14, “On the Love of the Poor.” Brian Daley translates the Greek as follows (with italic added for emphasis): “Shall we be lofty and super-human in contrast to them, like the famous Nimrod, or the ruler of Enak, who once harassed Israel…” 72 The copyist of this “masoretic” manuscript was evidently concerned with the vocalization of the proper name “Enak” (Ἐνάκ), a word that is left unvocalized in the corresponding non-“masoretic” Syriac manuscripts.73ň In consequence, he has provided the vocalization of this name as ơƌł ĥ 71 The biblical collections in this manuscript, of course, include many more examples of this phenomenon. 72 English translation from DALEY 2006, 89.1. Dam. Syr. MS 7/16, f. 175r b 17 = BL Add. MS 14549 = PG 35, 888 C 42 (Ἐνάκ). 73 The non-“masoretic” manuscript does not vocalize this word (ơƌĥ), though the scribe does provide a gloss in the margin (űƀƆŴū= ‘Goliath’). BL Add. MS 14549, f. 55r.

110

J. LOOPSTRA

ł

(ʔĒnaq) immediately followed by ơňƌĥƥƉ(‘there is found ʔAnēq’), all together on the same line. The difference between these two readings hinges on whether the first letter (olap) should have an e-vowel (rboṣo) or a long a-vowel (ptoḥo). But, most importantly, the copyist seems to have been aware of both readings at the time he was writing. As Table 4.10. shows below, one other “masoretic” manuscript, St. Mark’s MS 42, includes ł ï both this same text and variant (ơňƌĥƥƉ .ơƌł ĥʼn ñ ) together in the body of sample texts. manuscript, Dam. Syr. MS 12/22, includes a variant, Ʀſĥ ň ł One other ʔ ľŤƌĥ(‘there is Anēq ’), but this has been added to the margin by a later user.74 Most other “masoretic” manuscripts, however, do not include additional glosses for “Enak,” either internal (in the text) or external (in the margins). Two manuscripts, Mosul MS 16 and BL Add. MS 7183, fail to record this word at all as a sample text. Only Vat. Syr. MS 152, ł ʔ our earň liest copy of the Patristic “Masora,” includes the vocalization ơƌĥ( Anēq),75 which also happens to be the reading Dam. Syr. MS 7/16 presents as an ï ). alternative (ƥƉ

ł

ï Table 4.10. Gregory’s Or. 14: ơňƌĥƥƉ Dam. Syr. MS 7/16 Text Gloss

ơƌł ĥʼn ñ ł ï ơňƌĥƥƉ

Vat. Syr. MS 152

Mosul MS 16

BL Add. MS 7183

ł ơňƌĥ

n/a

n/a

n/a

n/a

n/a

Dam. Syr. MS 12/22

ơƌł ĥʼn ñ ň ł ľŤƌĥƦſĥ

St Mark’s MS 42

ơƌł ĥʼn ñ ł ï ơňƌĥƥƉ

(marg.)

ł

Ō

ï .ĸĥĭŏ Ʀƀ Ō ƥƉĭ 4.4.3.2. Or. 4, Ps.-Nonnos Mythological Scholia 80.2: ĸĭŏ Ʀ÷ ƀŹ ÷ Ź (Ṭītūos or Ṭītūs) ï in Dam. Syr. MS 7/16 is likewise present also The second instance of ƥƉ in St. Mark’s MS 42, demonstrating once again a certain level of affiliation Ō (Ṭītūs) between these two manuscripts.76 In this case, the variant ĸĭŏ Ʀ÷ ƀŹ is the only reading present in most other “masoretic” compilations.77 ň A Ō  slightly different spelling occurs in Barb. MS 118, which spells ĸĭĥƦſŁ 74

Dam. Syr. MS 12/22, f. 229r. Vat. Syr. MS 152, f. 176v b 10; BL Add. MS 7183, f. 109r b 14; and Barb. MS 118, f. 184v a 11. 76 St. Mark’s MS 42, p. 244 b 1 and Dam. Syr. MS 7/16, f. 179v b 10 = BL Add. MS 14549, f. 175r b 6 = PG 36, 1029 A 1, 3 (Τηθύς). Translation “Okeanos is the father of all the gods, and Tethys the mother” from BROCK 1971, 122. 77 Vat. Syr. MS 152, f. 180r a 7; Dam. 12/22, f. 233v b 19; and Paris Syr. 64, f. 192v a 18. 75

111

USING THE PATRISTIC “MASORA”

(Tītēws) with an initial taw, not a ṭet, and an olap-waw not a waw-olap.78 ï (‘it is found’) is once again the primary So we see that the reading ƥƉ reading in most other “masoretic” manuscripts.

ï Ō ƥƉ Table 4.11. Ps.-Nonnos Mythological Scholia ĸĭŏ Ʀ÷ ƀŹ Dam. Syr. MS 7/16

ł Ō ĸĥĭŏ Ʀƀ ÷ Ź ï Gloss ƥƉ Ō ĸĭŏ Ʀ÷ ƀŹ Text

Vat. Syr. MS 152

Mosul MS 16

BL Add. MS 7183

Dam. Syr. MS 12/22

St Mark’s MS 42

Ō ĸĥĭŏ Ʀ÷ ƀŹ ï ƥƉ Ō ĸĭŏ Ʀ÷ ƀŹ

Ō ĸĭŏ Ʀ÷ ƀŹ

Ō ĸĭŏ Ʀ÷ ƀŹ

Ō ĸĭŏ Ʀ÷ ƀŹ

Ō ĸĭŏ Ʀ÷ ƀŹ

n/a

n/a

n/a

n/a

Barb. MS 118

ň ĸĭĥƦſŁŌ

Ō

ň ĪŅ ÷ ƥƉĭ Ņ ſŤŌ Ɖĭ Ņ ŹŤƉĭ ł ĪŅ ÷ (Domaṭīos or Domēīṭos ï .ĸŴƀ 4.4.3.3. Cath. Hom. 51: ĸŴź [sic.]) ï variant in Dam. Syr. MS 7/16 takes The third instance of an added ƥƉ place in Severus’s homily on “The Martyr Dometius.” The variant concerns ň Ī Ņ ſŤŌ Ɖĭ ï , spelled with an Ņ ÷ ƥƉ the spelling of the martyr being celebrated: ĸŴź e-vowel (rboṣo) on the mīm, while the yūd has been placed before the ï variant as well, with ṭet.79 Once again, St. Mark’s MS 42 includes a ƥƉ the same spelling but a slightly different vocalization.80 This variant does not, however, occur in any of the other “masoretic” manuscripts. In a few other cases, users have added a variant but with the yūd after the ṭet, ň Ņ 81 ĸŴƀŅ ŹŤ ō ƉĭĪ÷  (Domēṭīos), unlike the reading in Dam. Syr. MS 7/16 and St. Mark’s MS 42. It is therefore likely that the copyists of these two other manuscripts have simply misspelled the variant reading (which is not necessarily unusual).82 Although no other “masoretic” manuscripts include this variant as the main sample text, we can see that most manuscripts provide this alternative in the margin. 78

Barb. MS 118, f. 188r a 22. Dam. Syr. MS 7/16, f. 188r a 16 = BL Add. MS 12159, f. 97v a 2 = PO 35. 3 368. 4. 80 St. Mark’s MS 42, p. 256 a 29. 81 BL Add. MS 7183, f. 118v a 27 and Dam. Syr. MS 12/22, f. 242r b7. Yet another ï in the body of sample texts but manuscript, Mosul MS 16, also includes a variant with ƥƉ Ņ ł ï Ō Ņ with no vocalization: ĸŴƀŹŤƉĭĪƥƉ .ĸŴƀŹŤƉĭĪ, which is of little help, because both readings contain the same consonants. The copyist of Mosul MS 16, f. 185r b 14 may have written in the consonants, then put off adding alternative vocalization. 82 There is a minor chance that this orthographic confusion might reflect confusion about the name of this saint (or saints?). See FIEY 2004, 132. From SAINT-LAURENT et al., http://syriaca.org/person/1213, last modified August 17, 2016. 79

112

J. LOOPSTRA

ň ĪŅ ÷ ƥƉ Ņ ſŤŌ Ɖĭ ï Table 4.12. Severus’ Cath. Hom. 51 ĸŴź Dam. Syr. Vat. Syr. MS 7/16 MS 152

Ņ ŹŤŌ Ɖĭ ł ĪŅ ÷ ĸŴƀ ï Gloss ƥƉĭ ň ĪŅ ÷ Ņ ſŤŌ Ɖĭ ĸŴź

Text

Mosul MS 16

BL Add. Dam. Syr. St Mark’s Barb. MS 7183 MS 12/22 MS 42 MS 118

Ņ ŹŤŌ Ɖĭ ł ĪŅ ÷ ĸŴƀ Ņ ŹŤŌ Ɖĭ ł ĪŅ ÷ ĸŴƀ Ņ ŹŤŌ Ɖĭ ł ĪŅ ÷ ĸŴƀ Ņ ŹŤŌ Ɖĭ ł ĪŅ ÷ ĸŴƀ Ņ ŹŤŌ Ɖĭ ł Īŏ ÷ ĸĭňĥƦſŁ Ō ĸŴƀ ň ň ï Ņ Ņ Ņ Ņ ƥƉ ĸŴƀŹŤ n/a n/a ō ƉĭĪ÷  ĸŴƀŹŤ ō ƉĭĪ÷  ƥƉĭ Ņ ſŤŌ Ɖĭ ł Īŏ ÷ ĸŴƀŹŤƉĭĪ (marg.) (marg.) ĸŴź

Lastly, to illustrate that this phenomenon regarding the internal use of ï is not confined to Dam. Syr. MS 7/16, we can look the abbreviation ƥƉ briefly at the word “Libyian” (Λίβυς), which occurs three times in most manuscripts of the Patristic “Masora” (twice in Or. 2 and once in Cath. Hom. 42).83 In one manuscript, Mosul MS 16, the copyist has written out ŏ  ‘Lūboyo, and there is found Līboyo ’, with a ťƀũƀƆ ƥƉĭ ťƀņ ŨŅ ŴëƆ variant yūd instead of a waw. Although no vowels are written in the variant, the spelling is clearly different.84 Figure 18. Severus’s Cath. Hom. 42: Mosul MS 16 (Lūboyo or Līboyo) © Brigham Young University (Mosul MS 16)

The copyist appears to have indicated by this abbreviation that ‘there is found’ a yūd after the lomad, not a waw. Just as was true for the example from Dam. Syr. MS 7/16 above, in this case other “masoretic” manuscripts Ō (Līboyo) as their sample text and not as a include this reading ťƀŅ ũŅ ÷ ƀëƆ variant. In this case, manuscripts are about equally divided: more than half ŏ (Lūboyo),85 while the rest support ťƀŅ ũŅ ÷ ƀëƆ Ō (Līboyo).86 In fact, support ťƀŅ ŨŅ ÷ ŴëƆ in one of these manuscripts, BL Add. MS 7183, the readings are reversed: Ņ ŏ Ʀſĥ(‘there is Lūboyo’) the marginal note added by a later user reads ťƀŨŅ ÷ ŴëƆ Ō (Līboyo)’.87 In short, only in this case for the reading in the body ťƀŅ ũŅ ÷ ƀëƆ ï variant does the copyist of the Mosul “Masora” manuscript include the ƥƉ in the body of his text. His variant, however, is the only reading present in three other “Masora” manuscripts. 83

See the Greek of Or. 2 in PG 35, 444 C 37. Mosul MS 16, f. 184v b 5 = PO 36.1, 40.8. The word is written out in Greek in the margin of BL Add. MS 12159. 85 Dam. Syr. MS 7/16, f. 187r b 27; Vat. Syr. MS 152 f. 173r b 3; St. Mark’s MS 42, p. 255 a 32; and Dam. Syr. MS 12/22, f. 241v a 15. 86 BL Add. MS 7183, f. 118r b 21; Barb. Syr. MS 118, 196r b marg.; and Par. Syr. MS 64, f. 201r a 17. 87 BL Add. MS 7183, f. 118r b 21. 84

113

USING THE PATRISTIC “MASORA”

ï Table 4.13. Severus’s Cath. Hom. 42: ťƀũƀƆƥƉ Dam. Syr. Par. Syr. Mosul BL Add. Dam. Syr. St Mark’s Barb. MS 7/16 MS 64 MS 16 MS 7183 MS 12/22 MS 42 MS 118 Text Gloss

ŏ ťƀŅ ŨŅ ÷ ŴëƆ

Ō ťƀŅ ũŅ ÷ ƀëƆ

ŏ Ō ťƀņ ŨŅ ŴëƆ ťƀŅ ũŅ ÷ ƀëƆ ƥƉĭ Ʀſĥ Ņ ŏ ťƀũƀƆ ťƀŨŅ ÷ ŴëƆ

ŏ ťƀŅ ŨŅ ÷ ŴëƆ

ŏ ťƀŅ ŨŅ ÷ ŴëƆ

Ō ťƀŅ ũŅ ÷ ƀëƆ

(marg.)

As we have seen, relationships between “masoretic” manuscripts can be highly complex. There is evidence that both the copyists and users of the Patristic “Masora” were aware of variant readings, many of which can be located in other “masoretic” manuscripts. While such variants are relatively few in number in the Patristic “Masora,” they occur with much more frequency in the biblical portions of these manuscripts, with similar results. Yet this complexity also highlights the difficulties in talking about a standard Syriac “Masora” or in trying to divine an original, master “masoretic” manuscript. As we have seen, not only do manuscripts vary in spelling or vocalization, but sometimes a variant in one manuscript is listed as the sample text in the body of another. Even more curious, however, the copyists of these “masoretic” compilations on rare occasions demonstrate their awareness of more than one possible reading. So, whether these variants were recorded from other “masoretic” manuscripts or from non-“masoretic” manuscripts, it is clear that some scribes, at least, were aware of multiple options and perhaps made their own choices regarding which reading to favor.88 In addition, as we have seen in Table 4.9., users over time appear to have added variants to the margins of one “masoretic” manuscript from the sample texts in the body of another “Masora.” Consequently, there does not appear to have been a master “masoretic” template, used by the compilers of every manuscript we have today. In fact, we find much more of this type of variance in the biblical sample texts of these manuscripts; it is not unusual to find that the reading in the body of one manuscript has become ï variant in the body of another manuscript, and the marginal note or the ƥƉ vice versa. Moreover, the gradual accumulation of variants, added by later users, eventually made some of these manuscripts into increasingly exhaustive repositories of alternative readings. 88 That the scribe would have had access to two or more exemplars is one possible proposal. One might also consider that some scribes could have provided their own emendation. In addition, it might have been possible for a scribe to compare a “masoretic” exemplar with a full manuscript. The ultimate sources of these variants are not exactly clear.

114

J. LOOPSTRA

4.5. THE PATRISTIC “MASORA” AND PATRISTIC COMMENTARY TRADITIONS

THE

This function of the “Masora” as a collecting point for variant readings is particularly evident when scholia or commentary have been added by later users. Such practices highlight yet one more use of these compilations, as a place to collect short interpretations and commentary — a type of cheat sheet. Although they are few and far between, interpretive commentaries on these sample texts are sometimes added to the margins. On these rare occasions, words appear in the “Masora” that we can find also in scholia or other interpretive traditions. Unlike the notes attributed to Jacob of Edessa in the margins of manuscripts containing the Cathedral Homilies, which we discussed in chapter 3, in these latter cases interpretations do not appear to have been passed down along with the Syriac translation in non-“masoretic” manuscripts. Rather, these added glosses can be found elsewhere, as in separate commentary manuscripts or scholia. For example, in the “Masora” to Gregory’s Or. 28, the “Second Theological Oration,” the copyist of Vat. Syr. MS 152 includes a sample text that does not occur either in the source translation or in the underlying Greek: “Trismegistos” Ō  Ṭrīsmēɰīsṭos). The copyist has added this name just at ň ƢŹ Ņ Ō ƊƐſ (ĸŴźƐƀ ūŤ the point in the full text where Gregory mentions an anonymous “pagan philosopher” who discussed the difficulty of knowing God.89 Williams translates the underlying Greek as follows: So we must begin again with this in mind. To know God is hard, to describe him impossible, as a pagan philosopher taught — subtly suggesting, I think, by the word “difficult” his own apprehension, yet avoiding our test of it by claiming it was impossible to describe.90

It would appear that the copyist of Vat. Syr. MS 152 has added the name “Trismegistos” as a sample text in answer to Gregory’s unnamed “pagan philosopher.” This name does not occur in the Syriac translation of the oration. And this conjecture is confirmed by a gloss that has been added by a later hand to the margin of the corresponding non-“masoretic” manuscript, BL Add. MS 14549. This gloss likewise identifies this unnamed figure in Or. 28 as “Hermes Trismegistos” (ƑƀźƐƀŬƀƐſƢźƐƀƉĿĬHērmēsṭrīsīgīsṭos).91 Whether the copyist of Vat. Syr. MS 152 included this sample text in 89 Ἕλλησι θεολόγων (PG ò 36, 29.106–8). The Damascus manuscript includes just the ò translation: ťƙƍŶŁŴƆĪŦƦſų ƭƁLjƊƉƎƉƥƌĥĪťƍƄſĥ(Dam. Syr. MS 7/16, f. 17r b 36). 90 WILLIAMS and WICKHAM 2002, 39. Williams provides a footnote here to Plato’s Timaeus 28c instead. 91 Vat. Syr. 152 f. 176r b 21 = BL Add. MS 14549, f. 17r.

USING THE PATRISTIC “MASORA”

115

response to scholia already written in the margins of these non-“masoretic” manuscripts, or whether his addition was meant to help his readers interpret this obscure passage, we cannot be sure. What is clear is that the copyist himself was evidently familiar with this interpretation by the year 980 CE, when this manuscript was composed.92 In addition, we can find this same association in Or. 28 between Gregory’s “pagan philosopher” and Hermes Trismegistos in West Syrian commentary manuscripts to Gregory’s orations. Figure 19 below sums up this evidence. Not only does the “Masora” include this name as a sample text, but this name has been added to the margins of the non-“masoretic” manuscript. In addition, this same definition occurs in the eighth- or ninthcentury commentary BL Add. MS 17147 (far right), where the author likewise makes this connection: “just like Hermes Trismegistos.” Figure 19. Gregory’s Or. 28: Marginal Scholia as “Masoretic” Sample Text “Masora” MS Vat. Syr. 152, f. 176r b 21

Non-“Masoretic” MS BL Add. MS 14549, f. 17r b 37–41

© Vatican Library (MS 152)

Commentary MS BL Add. MS 17147, f. 109v 24

© British Library Board (BL Add. MS 17147)

© British Library Board (BL Add. MS 14549)

In sum, given the presence of this gloss in all three varieties of Syriac manuscripts, we can assume that the interpretation included as a sample text by the compiler of this “Masora” was fairly well-established across West Syrian intellectual circles by the late tenth century. While in the above example from Or. 28 it was David, the copyist of Vat. Syr. MS 152, who added the interpretation “Trismegistos” to his list of sample texts, more often we find that it was the later users of these “masoretic” manuscripts who would add extra commentary and notes to the margins. Apparently, for many readers of the “Masora,” the abbreviated nature of this genre of words and readings provided an ideal platform to add interpretations and other short remarks, alongside these sample texts. With 92

This interpretation is included in no other “masoretic” compilation.

116

J. LOOPSTRA

wide margins that could accommodate notes, it was indeed possible for a user to create for herself something of a concise cheat sheet of running commentary, short explanations of these difficult readings in the body of the “Masora.” Two manuscripts in particular include a significant number of these marginal notes: Dam. Syr. MS 12/22 and Deir al-Surian MS 14. Although we have so far been working on the assumption that the primary purpose of these compilations was to guide the reader in the pronunciation of words and readings, in practice pronunciation and interpretation seem to have gone hand in hand. At some point in their history, these “masoretic” manuscripts were used to bring to mind commentary associated with these sample texts. Whether or not these sample texts were used from an early period to teach commentary, in addition to the pronunciation of difficult words, is unclear. If so, such an early use of these handbooks would have been largely unwritten, and there would be no solid evidence for us to evaluate. Nonetheless, the chance preservation of so many glosses scribbled in the margins of these few “masoretic” manuscripts is noteworthy. We can gain a better glimpse of how the Patristic “Masora” may have been used, especially after its composition. Take again Gregory’s Or. 1. In Figure 20, we can see that marginal glosses have been added by a later user alongside the words and readings original to Dam. Syr. MS 12/22.93 Each note is connected to the corresponding sample text by means of a sign. Figure 20. Gregory’s Or. 1: Commentary Glosses in the “Masora” Dam. Syr. MS 12/22 Sample Text

Gloss

ò (a) ŧĪƦƏĭǔƘ ŦƦƙƄƏĥ ťƍƐŷŨĪƅſĥ (b) ƎƍƐŶŁĥ ŦƦƀźŶĪŦŁĭĿŴƉĭ (c) ŦŁŴƍũƆ ò (d) ŦƦƀìƍƘŤƃ ŦŁŴũƆĪķĭĬŁĭĿƢƤƉ ŦŁƢſƢƣ[ŦŁŴƌ]ƋſųŨĪ ò ò (e) ťƕĿŁűƀŨ ťſųƭťŨƦƃĪĬ ò ò ò ŦƦƤƙƍƆķűƕŴ ƉĪĬ (f) ŦƦƀìƍƘĥĮ ò (g) ťƣƦƍƉ ƦſĥĪťŨŴŶƎƉŦƦƤƙƍƆĬ ò ŧĪűŶƋƕƎſųƆ © Syrian Orthodox Patr. of Damascus (MS 12/22) 93

Dam. Syr. MS 12/22, f. 218r.

117

USING THE PATRISTIC “MASORA”

To make sense of these glosses, it is helpful to place them in context alongside the sample texts (in bold) using Verna Harrison’s English translation of the Greek.94 English Translation (with “masoretic” sample texts in bold) § 3: Yesterday the lamb was slaughtered and the (a) doorposts were anointed, and the Egyptians lamented the firstborn, and the destroyer passed over us, and the seal was awesome and venerable, and (b) we were walled in by the precious blood. Today we have totally escaped Egypt and Pharaoh the little despot and the burdensome overseers, and we have been freed from the clay and the (c) brick-making.

Marginal Gloss Dam. Syr. MS 7/16 (a) ‘lintels’ (b) ‘as in a stronghold’ (c) ‘and the dominion of sin’

(d) ‘the steadfastness of § 6: but are those the Spirit writes and engraves on hearts of true faith’ tablets (d) of stone, or indeed of flesh, not scratched onto the surface or easily effaced but inscribed into the depth, not with ink but with grace. (e) ‘that is: of divine § 7. knowing the shepherd well, and being known by books’ him, and following when as a shepherd and a free man he calls you (e) through the door, but not following a stranger … and whose (f) falsified and corrupted words would lead it captive and (g) tear it away from the first and true Shepherd. From these words may we all be far, shepherd and flock, as from toxic and deadly grass, as we are led to pasture and lead to pasture, that we may all be one in Christ Jesus, now and unto the repose hereafter.

(f) ‘that is: enticing souls’ (g) ‘that is: for the souls from love which exists with each another’.

ò ( ‘lintels’), is the easiest The first of these glosses, (a) ŦƦƙƄƏĥ to explain, as it regularly occurs in the margins of non-“masoretic” manuscripts containing Or. 1. It appears to have been regularly transmitted as a marginal note alongside Paula of Edessa’s translation. As Figure 21 shows below, this gloss the margin of these manuscripts interprets the word ŧĪƦƏĭǔƘ( ‘doorposts’) in Gregory’s text.95 English translation of the Greek by HARRISON 2008, 57-60. The edited Syriac version of Or.1 makes the repeated inclusion of this word in non“masoretic” manuscripts clear. See HAELEWYCK (ed.) 2011, 5. 94 95

118

J. LOOPSTRA

ò (‘lintels’) in Figure 21. Gregory’s Or. 1: The Gloss ŦƦƙƄƏĥ Three Non-“Masoretic” MSS Non-“Masoretic” Manuscript Non-“Masoretic” Manuscript Non-“Masoretic” Manuscript BL Add. MS 12153, f. 2v BL Add. MS 14548, f. 4r BL Add. MS 14547, f. 4v

© British Library Board

Both of these words, “doorposts” and “lintels,” appear together in the biblical Peshiṭta version of Exod 12:7, which may explain why the connection is made here, given Gregory’s allusion to the exodus story in Or. 1.96 The remainder of these marginal glosses, (b)–(g), do not appear in the margins of non-“masoretic” manuscripts. We find, however, that several of these glosses do correspond in varying degrees with explanations in Syriac commentary manuscripts on the orations (introduced in §2.3.). Of the three chief Syriac commentaries on the orations that have been preserved, the interpretations in BL Add. MS 14725 (10th or 11th c.) most closely resemble what we find in the margins of Dam. Syr. MS 12/22.97 As Table 4.14. shows, when we compare the marginal glosses in this “masoretic” manuscript (below left) with the interpretive glosses in the commentary (below right), at least three of these explanations — (d), (e), and (g) — are nearly identical between the “masoretic” and commentary manuscripts. Table 4.14. Gregory’s Or. 1: Glosses in “Masora” and Commentary MSS Compared Gloss in Dam. Syr. MS 12/22

ò (a) ŦƦƙƄƏĥ lintels

Gloss in BL Add. MS 14725

Location

ŦŁĭĿŴƖƏĭťſĿĭĥŁ

f. 106r a1

theoria and action/practice

ő ųƉĪƎƉķŴũƐƌĭ ő The Syriac version reads:ƈƕĭ ĘŧĪƦƏĭǔƘķĭųſǓŁƈƕķŴƉƢŎ ƌĭĘ Ŏ ő ò Peshiṭta ò ķĭųŨųƌŴƇƃŤƌĪŦƦŨŦƦƙƄƏĥ(‘Moreover, they shall take some of the blood and put it on the two doorposts and on the lintel of the houses in which they eat it’). For Syriac, see the recent translation of MEYER (trans.) 2017. 97 Although this commentary manuscript is partially preserved and does not include the most orations, the number of lemmata included per oration is by far more extensive than for any other commentary manuscript. 96

119

USING THE PATRISTIC “MASORA”

Gloss in Dam. Syr. MS 12/22 (b) ťƍƐŷŨĪƅſĥ as in the stronghold (c) ŦƦƀźŶĪŦŁĭĿŴƉĭ and the dominion of sin

ò (d) ŦŁŴũëƆĪķĭĬŁĭĿƢƤƉ ŦŁƢſƢƣ [ŦŁŴƌ]ƋſųŨĪ the steadfastness of hearts of true faith

ò

ò

(e) ťſųƭťŨƦƃĪĬ that is: of divine books

ò

ò (f) ŦƦƤƙƍƆķűƕŴƉĪĬ that is: enticing souls

ò (g) ƦſĥĪťŨŴŶƎƉŦƦƤƙƍƆĬ ò ŧĪűŶƋƕƎſųƆ that is: for the souls from love which exists with each another

Gloss in BL Add. MS 14725

Location

ƎƇſĪŧǔƃŴũƆƈźƠƌƧĪťƍƇũŷƉƎƉ

f. 106r a14

from the devastation which will not kill our firstborn.

ò ŦƦƀźŶĪťƣĪĥŁŴƀŬƐƆŦŁŴƍũƆĭ

f. 106r a33

and brickmaking [stands for] many of the fruits of sin.

ò f. 108v a 6 ŧƢƟŦŁŴƍƊſųŨĪŦŁŴũëƆĪķĭĬŁĭƢƤƉƈźƉ .ķĭųƆ [sic.] concerning the steadfastness of hearts of faith to which He calls out.

ò ò ťſųƭťŨ ƦƃĪ

f. 109r a 25

of divine books98

ò ťŨƦƃƅſĥŴƆĪĭ

f. 109v a 5

by no means according to books

ò ŧĪűŶƋƕĪŦŁŴſĭĥƎƉŦƦƤƙƍƆ

f. 109v a 10

for the souls from harmony/fellowship with each another

Although it is clear that not all of these glosses were copied directly from the commentary BL Add. MS 14725, these few correlations are notable for what they communicate about the intellectual climate of the time. Given that both Dam. Syr. MS 12/22 and this commentary manuscript may date to around the eleventh century, it is conceivable that a student of Gregory’s orations would have been able to access both “Masora” and commentary manuscripts. If so, we may well visualize a reader jotting notes to himself in margins of a “Masora,” while leafing through one of these large codices of commentary. But even if the anonymous glossator in Dam. Syr. MS 12/22 did not copy his glosses directly from one of these commentaries, the presence of at least some of these interpretations elsewhere shows that there was already a rich tradition of interpretation 98

Identical to the gloss provided in another commentary manuscript BL Add. MS 17197, f. 3r 3.

120

J. LOOPSTRA

upon which a reader could draw — one that drew upon a range of genres and formats of delivery. Although much of this process is unclear, these commentary notes in the margins of “masoretic” manuscripts allow us to catch a small glimpse of the Patristic “Masora” as a type of handbook used by Syriac-speaking readers both for pronunciation and interpretation. At some point in its history — likely during the height of the Syriac renaissance — these handbooks were already becoming a collecting point for information related to these patristic writings. 4.6. CONCLUSIONS The format of these “masoretic” handbooks indicates that readers would have used the Patristic “Masora” side by side with those earlier, non“masoretic” manuscripts containing the Syriac translations of the works of Ps.-Dionysius, Basil, Gregory Nazianzen, and Severus. What is more, the similar patterns of excerpts, as well as the significant number of preserved “masoretic” manuscripts, may indicate that we have here some type of common curriculum, a core of words and readings that could be passed from copyist to copyist, or from teacher to student. This being said, we do not have enough evidence at present to state for certain how these manuscripts were used in practice. Were these lists of ‘difficult’ words and readings written down to supplement lessons in Syriac grammar or dotting? Were these lists distributed with the goal of informing scribes to watch out for problematic texts when copying manuscripts? Were these excerpts meant to guide the reader in the recitation of specific passages read in a church setting? Or were these collections more simply a school curriculum, guiding readers in how to read selections from across the Syriac ‘canon’ of literature? At present, we cannot be sure of exactly how this material was used. Moreover, given the difficulties inherent in transmitting these abbreviated “masoretic” lists, one should speak with great caution of “authoritative Massorah manuscripts” in the West Syrian tradition.99 None of these Western manuscripts contains such an explicitly authoritative stamp, and there is little to suggest that the orthography or vocalization therein was taken as an overarching authoritative reading in West Syrian circles. What we 99 Citing Goshen-Gottstein in regard to BL Add. MS 12178. GOSHEN-GOTTSTEIN 1960, 143. As was mentioned at the beginning of §4.3., he later changed his mind about these Syriac manuscripts.

USING THE PATRISTIC “MASORA”

121

find instead is that the copyists of these manuscripts show an awareness of variants, even going so far as to incorporate them into the “masoretic” sample texts, alongside other readings. Although not necessarily standard in its origins, in some cases the Patristic “Masora” appears to have became more and more comprehensive over time, as later users added variants they may have discovered in other “masoretic” or even non-“masoretic” manuscripts. While there is no doubt that a primary use of the Patristic “Masora” was as guides to the pronunciation of difficult words and readings, we cannot necessarily dismiss the idea that these handbooks also functioned, in some still-unclear way, as guides to the interpretation of these same excerpts. Both copyists and later users sometimes added words or glosses to these lists of sample texts that derive not from the translations but from written commentary, or perhaps oral traditions. All this fits well with the picture that is emerging in current scholarship of a highly integrated intellectual culture of the Near East in the tenth through thirteenth centuries, the period when “Masora” manuscripts appear to have been most widely used.

5. THE APPENDIX TO DAM. SYR. MS 12/22 Mar Ephrem and Mar Isaac [of Antioch]: 214 memrē; Mar Jacob of Serugh: 182 turgomē and memrē; for the annual cycle 155 [memrē] of the number [of writings] of Saint John [Chrysostom], Cyril, Theodotus [of Ancyra] and of Ereckthius and of others; the lives of the Fathers, Doctors, and Martyrs: 125 memrē; the Book of Palladius which is called ‘Paradise’: 3 parts; the Hexaemeron of Basil: 9 memrē; the Hexaemeron of Jacob of Edessa: 7 [memrē], and one on theology, and a number of letters Bar ῾Ebroyo, “Book of Directions”1

In the list above, we can see that Bar ῾Ebroyo continues his bibliography of “the works read in the Holy Church”; these names follow immediately after his mention of the works attributed to Dionysius, Basil, Gregory Nazianzen, and Severus of Antioch. As we saw in chapter 2, the order and arrangement of these five patristic works in Bar ῾Ebroyo’s list largely corresponds with the way these collections are organized in the Patristic “Masora.” But, whereas the first five works on this list were all the writings of Greek-speaking authors, Bar ῾Ebroyo’s continuation above is a virtual who’s who of both Syriac- and Greek-speaking authors. Whereas sample texts from these first five writings appear in most Syriac “Masora” manuscripts, as we have seen, these latter writings do not. Yet this passage in the “Book of Directions” is also a text that scholars have long struggled to understand. Why did Bar ῾Ebroyo mention these particular works, in this precise order, and with such specific numbers? As Andreas Juckel has recently noted, “the number of writings mentioned in this bibliography of Bar ῾Ebroyo rarely coincides with what we actually find in the texts.”2 It is true that this particular combination of works, with such an exact number of homilies under each work, is often not reflected in the actual Syriac manuscripts. At least on the surface, it would appear that this continuation of Bar ῾Ebroyo’s bibliography was brought together 1

BEDJAN (ed.) 1898, 105. JUCKEL 2007, 112 n. 75 writes: “Le nombre des écrits (memre) mentionné dans la bibliographie de Bar Hebraeus coïncide rarement avec nos connaissances actuelles de ces textes.” 2

THE APPENDIX TO DAM. SYR. MS 12/22

123

more or less haphazardly; these are lists of various works, with little to connect one to another. Nevertheless, such queries regarding Bar ῾Ebroyo’s list of works in his “Book of Directions” could take a different focus if we take into account evidence from one small “masoretic” manuscript that has been kept secure in the Syrian Orthodox Patriarchate in Damascus.3 This largely unknown compilation was apparently attached to the back of the regular “masoretic” manuscript Dam. Syr. MS 12/22 (11th c.) sometime in its history. In fact, it may have been this fitting together with the larger, more costly “Masora” manuscript that helped to preserve this small compilation. The Syriac script in this collection of thirty-eight folios is written in a different hand, of later provenance than the first part of Dam. Syr. MS 12/22. It is fortunate, then, that this short compendium, which we will call the “Appendix,” has been preserved. For, as it turns out, this compilation consists of words and readings, a Syriac “Masora,” with excerpts from over five hundred works. Moreover, this Appendix is heavily annotated in both the text and margins with remarks by the copyists and later users, in addition to the vowels and other pronunciation aids so typical of this genre of “masoretic” reader. 5.1. THE CONTENTS OF THE APPENDIX Remarkably, the list of works in this Appendix very nearly matches the list mentioned in Bar ῾Ebroyo’s bibliography, cited above. In fact, the titles of the works in this compilation are mostly identical with those in Bar ῾Ebroyo’s list, with the exception of the books of the Maccabees. It is only towards the beginning of this Appendix that the order between these two lists vary slightly: Bar ῾Ebroyo begins with the collection of works from the poets Ephrem and Isaac of Antioch, while the Appendix begins with an assortment of patristic excerpts. Both lists align by the third work (see Table 5.1. below), and this correlation continues until the Appendix unfortunately cuts off on folio 305r. If, as is thought, the first part of Dam. Syr. MS 12/22 was written sometime in the eleventh century, when was the Appendix added? Here, the West Syrian Patriarch Ignatius Barsoum offers one possible clue. In his survey of West Syrian authors, Barsoum refers to an addendum of eight works that were added by the philologist John David of Amid (13th c.) to 3

DOLABANI 1994, ƅƃ -Ÿìſ.

124

J. LOOPSTRA

what were traditional Syriac “Masora” manuscripts. Barsoum’s list is worth quoting in full. In 1203, he [David] added to a volume on the accentuation of the Holy Scriptures and the doctors of the church eight large appendices containing the accentuation and interpunction of the hymns of St. Ephraim, numbering 203; the hymns of Mar Isaac and Mar Jacob, 172 hymns; the homilies of the church fathers for the whole year, 155 homilies; the life stories of the ascetics, the doctors of the church and the martyrs, 127 stories, according to the copy at Mar Barṣoum Monastery; the book of Paradise by Palladius; the life stories of the Egyptian ascetics by Jerome; The Six Days by Jacob of Edessa and his letter to John of Atharib; the two books of The Six Days by Basil and Gregory of Nyssa; and the lexicon of the physician Ḥunayn Ibn Isḥaq. We found this information in a manuscript at Basibrina which was lost during World War I.4

While Barsoum has switched the order of the Hexaemeron of Basil and Jacob of Edessa, his list otherwise mirrors the list of works in Bar ῾Ebroyo’s bibliography. There is only a small difference in how each of the three lists reckons the quantity of homilies in each work. Table 5.1. below presents all three lists together, with each list numbered according to the order of works in the Appendix. Table 5.1. Lists in the Appendix, Bar ῾Ebroyo, and Barsoum Compared ‘Appendix’

Bar ῾Ebroyo

Barsoum

Turgome for the Year (ff. 267r–272v)

1 (~206 memrē) 3 (155 memrē) 3 (155 memrē)

Jacob of Serugh (ff. 273r–277r)

2 (202 memrē)

2 (182 memrē) 2 (172 memrē)

Ephrem and Isaac of Antioch (ff. 277v– 3 (~215 memrē) 1 (214 memrē) 1 (203 memrē) 294r) Saints’ lives for the Year (ff. 294v–297v)

4 (108 memrē)

4 (125 memrē) 4 (127 memrē)

The Book of Paradise (ff. 297v–299r)

5

5

Saints’ lives (ff. 299v–302r)

6

(with 4 above) (with 4 above)

Basil’s Hexaemeron (ff. 302r–303r)

7

6

7

Books of the Maccabees (ff. 303r–303v) 8

n/a

n/a

Jacob of Edessa, Works (ff. 303v–305r) 9

7

6

“On the Creation of Man” (ff. 305v)

n/a

n/a

4

BARSOUM 2003, 448.

10

5

THE APPENDIX TO DAM. SYR. MS 12/22

125

The date Barsoum proposes for David’s addition, the early thirteenth century, would certainly fit well with what we know of the Appendix, which must have been attached after the regular “Masora” in this manuscript was written, sometime in the eleventh-century. From Bar ῾Ebroyo’s remarks in the “Book of Directions” it would appear that the collections in John David’s addendum generally reflected the consolidation of Syriac literature that was taking place by the twelfth and thirteenth centuries. Although Barsoum mentions coming across a copy of John David’s addendum in a manuscript from Basibrina, it is not inconceivable that either Bar ῾Ebroyo or Barsoum may have also encountered this “masoretic” list in Dam. Syr. MS 12/22. 5.1.1. The Writings of Various Orthodox Fathers The first work listed in the Appendix is a collection of readings (qroyoto) taken from writings of the so-called ‘Orthodox fathers’. But, rather than taking multiple excerpts, in order, from across an entire book or homily, the sample texts in this section were taken from only limited sections of each work for each rubric listed. For example, the Appendix includes multiple rubrics for Cyril’s Commentary on Luke, but each rubric includes only sample texts from a different part of the commentary.5 Overall, the sample texts in this Appendix include excerpts from a wide cross-section of Patristic writings, far broader than we find in the normal Patristic “Masora.” Selections are included from the works of writers such as John Chrysostom, Philoxenus, Cyril, Theodotus of Ancyra, Gregory Nyssa, Epiphanius, and others. The most cited authority in this collection is John Chrysostom — not surprisingly, given his influence on later Syriac liturgy.6 These sample texts from various writers encompass a yearly sequence of readings.7 In consequence, many of these selections have been placed under the headings associated with the church calendar. Collections of sample texts are taken, for instance, from the “writings of the Fathers for the Lenten Fast” (f. 268v), the “Taksa for the First Sunday of Easter” (f. 270v), the “Taksa for the Resurrection of Our Savior” (f. 271v), or the “Taksa for the Festival of the Martyrs”(f. 271v), among others. 5

See Dam. Syr. MS 12/22, ff. 268r a 21, 272r a 2, etc. This collection begins with a selection from Chrysostom titled in Syriac “On the Holy Church” (ŦŁűƕ ŀĪŴƟ ƈƕ). See Dam. Syr. MS 12/22, f. 167r a 7. For more on Chrysostom in Syriac with an edition and translation of his Sermons on John, see CHILDERS 2013. ò ŦƦƍƣ ųÿƇƃĪ 7 ñ Hence the title, which reads ťŷŨŴƣ IJĽǓŁ ťƍƙƇƉĪ ťƊūǓĭŁĪ ŦƦſǔƟ. Dam. Syr. MS 12/22, f. 267r. 6

126

J. LOOPSTRA

5.1.2. The Works Attributed to Jacob of Serugh. The second collection in this Appendix includes a range of works attributed, according to the compiler, to the fifth-century Syriac-speaking poet Jacob of Serugh. As is true for many non-“masoretic” manuscripts of Jacob’s works, the readings in this Appendix begin with Hom. 125 “On the Chariot that Ezekiel Saw.”8 Taken together, the total number of works in this collection comes to 202. However, if we take into consideration just those works for which the full title is given, not listed as ‘another’ (ťƌƢŶĥ), we have a number close to the total 172 provided by Barsoum and within reach of the figure given by Bar ῾Ebroyo. Perhaps of more significance, it is worth noting that the order of memrē for the first part of this “masoretic” list largely parallels the order of Jacob’s works in Diyarbakir Meryem Ana Kilisesi MS 3.9 It is possible, therefore, that the reader of this ‘handbook’ of excerpts from the works of Jacob of Serugh, would have been drawing such an arrangement according to the liturgical calendar that we find in the full non-“masoretic” manuscript from Meryem Ana Kilisesi.10 Interestingly, this manuscript, dated approximately to 1200 CE, is roughly contemporary with John David, if not earlier. As with other collections in the Appendix, this “Masora” to the poetry of Jacob includes a significant number of marginal notes, added both by the copyist and by later users, as we will see below (§5.2). An ordered list of the works attributed to Jacob of Serugh in this Appendix can be found in Addendum 2, located at the back of this volume. 5.1.3. The Work of John bar Shushan on Ephrem and Isaac of Antioch Following these selections from Jacob of Serugh, the Appendix includes a collection from the works of Ephrem and Isaac of Antioch. Beginning with excerpts from “The Testimony” of (Ps.)-Ephrem,11 this part of the 8

Dam. Syr. MS 12/22, f. 273r. A link to this Diyarbakir manuscript can be found at www.vhmml.org/readingRoom/ view/122718. The copyist of the Appendix tells us half-way through these selections from Jacob that he has switched from a manuscript containing “the feasts of our Lord” to one including “memre concerning the Old Testament and the prophets.” Dam. Syr. MS 12/22, f. 276 b 42. In addition, there are some similarities between the arrangements of these memrē in the ‘Appendix’ and in the Church of the Forty Martyrs Church, Mardin Manuscripts 134 (for part 1) and 135 (for part 2). Compare with other well-known manuscripts such as Dam. Syr. MS 12/15, Vat. Syr. MS 117, and St. Mark’s MS 37. See, for instance, the list of Jacob’s works in VÖÖBUS 1973, 72-81, 120-121. 10 KESSEL 2015, 105. 11 BICKELL 1873, 1:328. 9

THE APPENDIX TO DAM. SYR. MS 12/22

127

Appendix provides sample texts from both the authentic and inauthentic writings of these two great Syriac poets. The works of these two authors are often placed one after the other, thematically; for instance, Ephrem’s work “Against the Jews” (f. 285v) is placed next to Isaac’s work of a similar name (f. 288v), and this is true for “On Faith” (f. 285v), “On Humility” (f. 281v), and for other works as well. This pattern is not totally unfamiliar, as similar grouping also occurs in various non-“masoretic” manuscripts of Ephrem’s works.12 Among the many works in this Appendix that can help to illustrate the drastically abbreviated nature of these “masoretic” collections is Isaac of Antioch’s famous “On the Parrot That Recited the Trisagion.”13 This is often considered to be the longest poem in the Syriac language, one edition placing this poem at 2,135 lines.14 But, all told, the number of readings from this poem in the “Masora” includes only 41 words — a radically truncated longest poem. As with the collections we have examined earlier, in the more standard Patristic “Masora,” it is often unclear exactly why these particular sample texts were chosen. Perhaps of most interest in these excerpts from the works of Ephrem and Isaac are the introduction and conclusion to this section. In his rubricated introduction to this collection of works, the scribe records that he copied “from the accurate manuscripts of Rabban Ṣaliba, the loved-ofGod, the excellent teacher of Melitene and Deacon of Qarikara, and Rabban Theodosius, the deceased monk and exulted Pedagogue.”15 Other West Syrian sources also mention a certain Deacon Ṣaliba, renowned for his work as a teacher in Melitene and a vocalizer of the works of St. Ephrem; Ignatius Barsoum in fact praises Deacon Ṣaliba for his work “in vocalizing the irregular terms in the hymns of Ephrem.”16 The copyist of this Appendix, therefore, connects his collection of “masoretic” sample texts with Ṣaliba’s “accurate manuscripts,” the work of one of the most wellknown punctuators of Ephrem’s works. The second figure mentioned in the introduction to this collection, Theodosius the Pedagogue, is more difficult to place. While there were doubtless many monks by the name of Theodosius, it is vaguely possible that this figure may be associated 12 For example, in the grouping of homilies by theme in Vat. Syr. MS 117. The homilies of Ephrem and Isaac on repentance are placed together here (ff. 202r-211v) much as in the Appendix (ff. 281v-282v). 13 Dam. Syr. MS 12/22, f. 288v a 4. 14 BICKELL 1873, 1:84–174. ò ƎƉ 15 :ŦƦſƢƟ ĬƢŬſƢƟĪ ųƉƦƤƉĭ ƁìƍƀźƀƇƉĪ ŧĿƦƀƉ ťƍƙƇƉ ťũƀƆĽ ƎŨĿ Ŧųƭ Ƌ ñŶĿĪ ŦƦſƦŶò ťƄƏŴƌ .ťƀƇƖƉ ťūŴūĥĪŤƘĭ ťŷìƍƉ ťſƢſĪ ĸĭĪĭĥŁ ƎŨĿĭ (Dam. Syr. MS 12/22, f. 277v). 16 BARSOUM 2003, 428.

128

J. LOOPSTRA

with a Theodosius we have already met, whose name appears repeatedly in connection with glosses added by later users to the larger “masoretic” manuscripts (§4.4.2).17 The copyists of the “Masora” viewed Theodosius as a highly respected figure. So, while it is ultimately unclear whether this was the same Theodosius, his association with West Syrian ‘masoretic’ activities as well as the description of him here as both “the deceased monk and exulted Pedagogue” certainly leaves this possibility open. The note at the beginning of the works of Ephrem and Isaac in the Appendix is bookended by another at the end of this collection. In this note, the scribe remarks that he “copied from the great book of the Cathedral in Melitene, the Blessed City, which our excellent Father Mor John, the Patriarch, that is Bar Shushan, did not finish as he desired.”18 In this note, the copyist connects these sample texts to a manuscript in the cathedral of Melitene originally brought together by Patriarch John bar Shushan (d. 1073). West Syrian writers such as Michael Rabo and Bar ῾Ebroyo report that Bar Shushan was responsible for organizing the works of Ephrem and Isaac into a single volume.19 Reflecting on this tradition, Barsoum records that Bar Shushan “collected in one thick volume the memre of St. Ephraim and St. Isaac, but left it incomplete. He did an excellent job in dividing the memre of St. Isaac into chapters, vocalizing them and commenting upon them.”20 Both the compiler of the Appendix and Barsoum recognize that Bar Shushan died before this masterpiece could be completed. By all accounts, however, Bar Shushan’s celebrated — yet unfinished — work on Ephrem and Isaac is now lost. Yet if the copyist of this Appendix is correct in his attribution, this short “masoretic” compilation of sample texts was designed specifically to help the user read this now-lost work. If true, this means that the general outline of Bar Shushan’s edited volume is with us in this Appendix, and we may now have a good idea of how this lost work was arranged. By one count, there are about 215 individual homilies attributed to Isaac and Ephrem in this small “Masora.”21 We can only approximate 17 Theodosi is referred to by name at least twenty-nine times in the margins of various manuscripts. His name also appears three times, by a later hand, in the margins of sample texts for the Patristic “Masora” in Par. Syr. MS 64, but these are not original. 18 Dam. Syr. MS 12/22, f. 294r. 19 CHABOT (ed.) 1910–24, 3:171 l. 30 (trans.) and ABBELOOS and LAMY (eds. and trans.) 1877, 1:447. 20 BARSOUM 2003, 416. 21 So it is far too long to provide to the reader as an addendum to the back of this volume, unlike what we have done for the works of Jacob and the lives of the saints.

THE APPENDIX TO DAM. SYR. MS 12/22

129

this number, given the many lacunae in the manuscript. The copyist often indicates additional mēmra only under the rubric “another” (ťƌƢŶĥ), which makes it difficult to know if he infers a different work or a continuation of the same title. For our purposes, however, it is worth noting that Bar ῾Ebroyo and Barsoum also provide roughly similar numbers of memrē for this collection (214 and 203, respectively). All said, this ‘handbook’ to the collected works of Ephrem and Isaac of Antioch provides notable insights into how these early Syriac authors were read after the turn of the first millennium CE.22 5.1.4. Collections of Saints’ Lives and the Book of Paradise of Palladius Following the “Masora” to the works of Ephrem and Isaac are two collections of sample texts from saints’ lives, with excerpts from the four parts of Palladius’s Book of Paradise placed in between. This collection of lives begins with the story of Mor Beth-Sahda (f. 294v).23 For a significant portion of these saint’s lives, the Syriac text is quite similar to the versions found in BL Add. MS 12174, a well-known collection dated to the twelfth century.24 Yet, the order of these lives in the Appendix of Dam. Syr. MS 12/22 rarely corresponds with the arrangement in this non-“masoretic” manuscript.25 There are also other noteworthy parallels between this Appendix and BL Add. MS 12174. For one thing, the copyists of both manuscripts mention connections with Melitene. The copyist of BL Add. MS 12174 is quite specific, providing the date when this manuscript was copied in Melitene: 1197 CE.26 If, as we speculated earlier, it was the philologist John David 22

On the later reception of Ephrem, see BUTTS 2017, 281-306. See, Dam. Syr. MS 12/17 and Oxford, Bodleian Syr. MS 163. A Latin translation can be found in DELEHAYE and PEETERS 1925, 435–72. 24 WRIGHT 1870–72, 3:1123–39. To give one example, the sample texts for the “Martyrdom of Probus, Tarachos and Andronicus” in the Appendix more closely match the Syriac text in BL Add. MS 12174 than the text in another non-“masoretic” manuscript, BL Add. MS 14645, although differences are mostly orthographic. See Dam. Syr. MS 12/22, f. 294v = BL Add. MS 12174, fol 430r = BL Add. MS 14645, f. 294v. 25 It is unfortunate that a well-known manuscript containing saints’ lives from Diyarbakir Meryem Ana Kilisesi has been lost. This codex is associated with the revisions of Michael the Great. Given the close parallels between the “masoretic” arrangement of Jacob’s memrē in this Appendix and a manuscript of Jacob’s works from this church (see §5.1.2), it may be the case that this now-lost collection of lives from Diyarbakir likewise closely parallels the order of lives we have in this Appendix. On this lost work, see KESSEL 2015, 98-101. 26 WRIGHT 1870–72, 3:1137. 23

130

J. LOOPSTRA

who affixed a similar Appendix of sample texts to standard “Masora” manuscripts around the year 1203 CE, then these two works would only be five or six years apart. Curiously, the compilers of both manuscripts mention by name one Deacon Ṣaliba. In fact, a note in BL Add. MS 12174 by the hand of Patriarch Michael Rabo himself suggests that this manuscript of saints’ lives was funded by a certain “Deacon Ṣaliba, lover of God,” of the Monastery of Bar Ṣauma in Melitene.27 As we have already seen, the copyist of the Appendix likewise appeals to the work of a “Rabban Ṣaliba, the lovedof-God, the excellent Teacher of Melitene.”28 While we cannot be certain that this is the same person — Ṣaliba the punctuator is thought to have died in 1146 — it is yet one more notable coincidence between this Appendix and this full manuscript of saints’ lives. A full list of saints lives in this small “Masora” has been included as Addendum C. 5.1.5. Basil’s Hexaemeron Toward the end of this Appendix are also excerpts from the Hexaemeron of Basil of Caesarea (f. 302r a), the books of 1–2 Maccabees, and several works of Jacob of Edessa (f. 303v b).29 Following these tracts is a work attributed to Ephrem on “The Making of Man” (f. 305v). Half way through this last tract, however, this short Appendix abruptly ends. Of these latter works, the “Masora” to the Hexaemeron is most worthy of our attention. These sample texts are notable because they are most certainly excerpts taken from a now-lost translation. As is well known, an earlier Syriac translation of Basil’s Hexaemeron is preserved in a single manuscript from St. Catherine Monastery, dated to either the sixth or seventh century CE.30 But this translation is relatively free, and the “masoretic” sample texts in the Appendix do not correspond with the Syriac of this early translation, as we have seen of other collections in the Patristic “Masora.” These readings in the Appendix come from a highly literal translation. It has been long speculated by scholars that some such literal translation of Basil’s Hexaemeron had been made, but until now, no evidence of this rendering has been discovered.31 27 WRIGHT 1870–72, 3:1137a. ŦƦƍƀƊſ ŦƦūƢŨ űƃ ķŴū űŨ .ŦƦƀìƌƢƉ ŦƦƇƉĪ ŧƢſƢƣ ťƠƐƘ ƅſĥ ŧƢƉŴƖŨ ųŨ ĬŁŴƀƇŹ ƎƉĪ ťƌĬ : ťƙƄƌ ťƍƤƊƤƉĭ Ŧųƭ ƋŶĿ ťſƢſĪ ťũƀƆĽ ťũŹ ťƌĪĬŴƕ ųƆ űũƖƌĪ ƁũŹ Ľĥ ò ťƤſĿ ťƉĭĽƢŨ IJƢƉĪ ťƤſűƟ … ŁƞſĿŁ ŦŁűƕ ųƇƃĪ ƎſĪ ŧĿųŨŴƣĭ ƨìƀŨĥĪ 28 Dam. Syr. MS 12/22, f. 277v. ò ƎſųƀƇƕ ťŨƢƣ ħĭŁ then ƨƟ ƦƍŨ ò ħĭŁ 29 These two tracts begin as follows: ƎƄſĥ ƅſĥĪ ŦŁĭŁĥĪ ò ƎƙƇŶƦƀƉ Ƨĭ ķǔƟƦƌĪ ľĪĮ ƎŨĬĪ (Dam. Syr. MS 12/22, f. 304v). 30

Sinai Syr. MS 9. See THOMPSON (ed.) 1995, v–viii. See BROCK 1987, 59; FEDWICK 1981, 449. Thompson writes, “no full text is extant, though it remains to check occasional brief excerpts in later manuscripts to see whether 31

131

THE APPENDIX TO DAM. SYR. MS 12/22

Luckily, we have a clue to the authorship of the underlying non“masoretic” text of the Hexaemeron. A note in the Appendix assigns this to a translation “from the Greek to Syriac” made by Athanasius in 666 CE.32 Though we cannot be certain, from what we can make of this translation, it does appear to fit with the general type of more-literal Greek to Syriac translation style associated with the translator Athanasius of Balad from Qenneshre. Just as we found for other works in the Patristic “Masora” (§3.6), this translator included many Greek words as well as a number of additional explanatory (Ʀƀƃ ĭĥ) definitions, techniques quite typical of seventh-century West Syrian translators. As the examples below show, the first five readings in this “Masora” to the Hexaemeron include transliterations from the Greek, often followed by an explanation of these Greek words in Syriac.33 Table 5.2. The “Masora” to the Beginning of Basil’s Hexaemeron Compared Appendix (literal)

Syr.: CSCO ed. (earlier)

ŏ ĥł . ƎƤƙƌ ŁŴŨĽ ŁĭĬ ųƤƙƌ÷ ŁŴŨĽ ƎƉ Ʀƀƃĭĥ .ķŴźƉł ŴŹĭ p. 1.21

Ō

Ņ ŹŤƊł ūƢł Ƙó ò ĸŴƀ .ŦŁŤŬƏ ÷

ò ŦŁŤƀŬƏò ƎƃŴƖƉĪ p. 2.11

ò ŦƦƇƕ ó Ʀƀƃĭĥ ƑƀƏĥŁŴ÷ ƘĭĬ ÷ ƍƆĭĬ ÷ .ŦƦƀì ł

ŏ Ņ ò .ťƍƠƐƘƦƉ Ƨ Ʀƀƃ ĭĥ ŴƉŴŹĥ Ņ ŏ Ņ ł ł Ō ň Ņ ňó ŦŁĭƢ ŷƉ Ʀƀƃ ĭĥ ťſƢź ƉĭŤū

‘of our own accord’

Greek: SChr ed. αὐτομάτως §1.4

‘many ἐπραγματεύσαντο preoccupations’ §2.5 ‘cause of all those things’

ὑποθέσεις §2.13

p. 3.20

‘from invisible particles’

τῶν ἀτόμων §2.19

ŦŁĭƢŷƉ

‘geometry’

γεωμετρίαι §3.22

ƎſųƇƃĪ ŦƦƇƕ p. 3.14

ƎƠƐƘƦƉ ƧĪ

p. 5.27

Though it is a shame we do not have the entire text of this more literal translation of Basil’s Hexaemeron, these “masoretic” sample texts provide a small glimpse of this lost work. And, perhaps just as importantly, this work in the Appendix shows us that this significant theological and scientific revisions were in fact made.” THOMPSON 1995, V n1. For a list of other Syriac manuscripts containing excerpts from Basil’s Hexaemeron, see FEDWICK 1996, 243-44. 32 ķĭųƇſĪ Ÿƕĭ ŦŤƊƖƣŁ ƦƍƤŨ ŧƢƠƀƉ ƁƤƟ ƁƏŤƌĥŁĥ IJƢƊƆ ťƀìſĿŴƐƆ ťƀìƌŴſ ťƍƤƆ ƎƉ ƎſĪ ŴƠƤƘŁĥ ƨìƀƄƌ ťƀìƌŴſĪ. Dam. Syr. MS 12/22, f. 303r a ll. 16-21. See also DOLABANI 1994, Ÿìſ. Unfor-

tunately, the scribe does not specify whether this is Athanasius of Balad or Athanasius of Nisibis, or if that distinction even mattered by the time these words and readings were set down. See chapter 2, n. 27 above. 33 The Syriac CSCO edition can be found on the pages indicated in THOMPSON (ed.) 1995. The Greek text is taken from GIET (ed.) 1968, 86, 92, 94, 100.

132

J. LOOPSTRA

work, full of technical Greek vocabulary, was still being used and studied in the thirteenth or fourteenth centuries CE. As we conclude our brief survey of this Appendix, we can see that there are clear similarities between the types of works that Bar ῾Ebroyo reports were “read in the Church” in the mid-thirteenth century and the types of works listed in this short “Masora.” The works in the Appendix also correspond in large part to the “eight large appendices containing accentuation and interpunctuation” that Barsoum believed were compiled by John David in the early part of the same century.34 Although we will never know exactly how this slender “masoretic” volume concluded, the very presence of this additional collection of words and readings hints at a wider use of this genre of “Masora” in Syriac-speaking communities. It also speaks to the possible expansion of this type of instructional handbook to fit the needs of West Syrian communities in the latter years of the Syriac renaissance. 5.2. USING THE APPENDIX The copyist of this short Appendix appears to have dealt with concerns similar to those that occupied the copyists of the Patristic “Masora.” As we found with the Patristic “Masora,” it is not necessarily clear why certain words in this Appendix were included while others were excluded (§3.1). For instance, when we compare the sample texts from the works of Jacob of Serugh in this Appendix with the recently published edition and translation of “On the Sinful Woman,” the selection process seems haphazard, at best.35 Table 5.3. The “Masora” to the Beginning of Jacob of Serugh’s “On the Sinful Woman” Syriac

ó .ƦƀňìƍƏŅ Ƨĥ Ņ .ĭĭĬ Ǝƀʼnìƍ ñŶ Ņ ŨŃ ó Ŀűƣ ó ĝųňƍƠň Ũ÷ ŦŤƌŴƀƆ ĝųñ Ƥŷ ó ł ł ł .ŦŁņ Ī÷ ƢƊƊƆ Ļĥ ł ÷ ó .ŦƦƀƠƟ űſŅ Ľł ťƀìŅ ƍƕ ű÷ ƃĭ ł ó .ŦƦƣŴƟ Ƣƃņ ó ĥ 34

English Translation

line

“and [even if] you do not hate”

59

“they were aiming”

148

“and He sent and incited that dove in her nest”

154

“to the rebellious woman”

155

“and when she was engrossed”

162

“Plowman of Truth”

190

BARSOUM 2003, 448. JOHNSON 2013. This memra is the eighty-seventh homily attributed to Jacob in the Appendix. 35

133

THE APPENDIX TO DAM. SYR. MS 12/22

The first reading in this homily occurs only on line 59 in the published translation, not earlier. The second reading appears nearly a hundred lines later, on line 148. Yet it is not necessarily clear why the vast majority of these readings were selected and not others. As was also true for the Patristic “Masora,” the copyist of this Appendix appears to be concerned with both proper vocalization and the inclusion of Syriac dots (§3.2). Marginal notes in this Appendix frequently provide native spelling or vocalization, and these alternatives are often in the hand of ò ò the copyist (ex., text: ťƍſƦƍƟŴſĮ, marg.: ťƍſƦƟŴſĮ).36 On occasion, these notes even specify which variant is “correct” or “not correct.” In Jacob of Serugh’s Hom. 125, for instance, a glossator lists an alternative vocalization in the margin: the participle Ʀŷň Ƙņ ñ (poḥēt ‘is digging’). He actually suggests that this alternative reading is more “accurate” (ƦſƦŶ) than the vocalization provided Ņ Ņ in the text, Ʀŷł Ƙ (poḥat).37 As it happens, the former is the vocalization (Ʀŷň Ƙ) that Golitzin uses in his recent published translation of this homily.

Ņ

Figure 22. Jacob of Serugh’s Hom. 125: Ʀŷň Ƙņ ñ or Ʀŷł Ƙ

© Syrian Orthodox Patr. of Damascus (MS 12/22)

As we also found in the Patristic “Masora,” many of these sample texts and notes in the Appendix likewise concern the pronunciation or spelling of Greek words (§3.4.). In the “History of Theodore the Martyr” below,38 for example, a user has included two notes in the margin for Ō ƀƏ Ō (sīlīgīnon), from the Greek σιλίγνιον the Syriac transliteration ƎƍŅ ŬŌ ƀÿƇ 39 or Latin siligo. One note provides an alternative spelling of this word in ň ƏŌ (sīlēgnīn).” A second note goes further Syriac, “and there is found Ǝƀō ìƍŬƇƀ Ņ ŏ and provides a Syriac definition for this term: ŦƦƀŌìƌĿŴƘ ĬĈ ‘which is: flat bread (pūrnīto)’.40 In some ways, then, the level of commentary and notation 36

Dam. Syr. MS 12/22, f. 167r a 10. Dam. Syr. MS 12/22, f. 273r a5. For the definition of this word, see BROCK and Ņ KIRAZ 2015, 174. Golitzin punctuates and translations this line as ųƆŅ Ʀŷň Ƙ Ƨĭ ‘does not dig through it’. GOLITZIN, 2016, l. 120. 38 Dam. Syr. MS 12/22, f. 295v. 39 “siligo, winter wheat” (LIDDELL and SCOTT 1992, 1598). 40 Various dictionaries read “bread baked in an oven” (SOKOLOFF 2009, 1170), or “(flat) bread” (BROCK and KIRAZ 2015, 172). 37

134

J. LOOPSTRA

in this short Appendix is even greater than what we find in most manuscripts of the Patristic “Masora.” Figure 23. “The History of Theodore the Martyr”: Ō ƀƏ Ō ) Defining and Pronouncing σιλίγνιον (ƎƍŅ ŬŌ ƀÿƇ

© Syrian Orthodox Patr. of Damascus (MS 12/22)

Many of these marginal notes in the Appendix also provide definitions of what were possibly ambiguous or difficult Syriac words. As we saw in the last example, we often find marginal notes beginning with ĬĈ (‘which is’), followed by the definition, a pattern that occurs in both the text and margins of this manuscript. In some ways, this is similar to what we observed in our study of the Patristic “Masora” (§4.5.). So, in the well-known “Testament ł of Ephrem,” a user decided to add a note for the sample text ĿĥĬŅ (hoar), an active participle from the geminate root √ ĿĿĬ ( ‘to harm’). A marginal note provides a definition of the related noun ŦŁĿĬ , reading “from ŦŁĿĬ (‘quarrel’).”41 Only a line later, the same user writes in the margin a definition for another fairly common Syriac word ťƌƢƃĭĪ (dūkrono): “that is a portion from the bones.”42 But if ťƌƢƃĭĪ is a fairly common Syriac word, why define it here in the margin? Although this term is commonly used, it is possible that this word was included because ťƌƢƃĭĪ can take a number of different meanings in Syriac. One recent Syriac lexicon lists four possible meanings for this single word:43 1) 2) 3) 4)

memory/remembrance festival day funeral feast portion of a sacrifice (a calque on the Hebrew ‫ ַאזְ ָכּ ָרה‬in Lev 2:2, 9, etc.)

In this case, the user has specified a definition that amounts to the fourth choice above: “a portion from the bones,” wording that is remarkably similar to the definition provided in this modern lexicon. 41 42 43

BROCK and KIRAZ 2015, 41. Dam. Syr. MS 12/22, f. 277v. SOKOLOFF 2009, 281. See also the list of definitions in BROCK and KIRAZ 2015, 32.

THE APPENDIX TO DAM. SYR. MS 12/22

135

Figure 24. “The Testament of ł Ephrem”: Defining the Syriac Words ĿĥĬŅ and ťƌƢƃĭĪ

© Syrian Orthodox Patr. of Damascus (MS 12/22)

Taken together, these many definitions in the Appendix provide a fascinating glimpse at how scribes understood Syriac in this period. The rich semantic equivalencies scattered throughout illustrate how later readers tried to make sense of certain Syriac words. In addition, these hundreds of notes also highlight various ways this genre of “Masora” was being used, practically and pedagogically, as a collecting point for notes and commentary on this ‘curriculum’ of Syriac works. 5.3. CONCLUSIONS Although a small work, this Appendix offers a significant window into this genre of “masoretic” reader, especially as it was used by later West Syrian Christians. One of a kind, the Appendix was appended to one of these larger “Masora” manuscripts, a fact that may have helped ensure its preservation. Otherwise, we know of only few of these smaller, more individualized collections of words and readings, and these other manuscripts include only biblical sample texts. While we are quite limited in our understanding of the unwritten, living tradition of teaching and learning that would have grounded how readers used this Appendix, the variety of works provided with “masoretic” notation in this short work provides additional evidence of the growth of this genre and how it was used. Perhaps most significantly, the fact that this short Appendix incorporates so many additional works, including excerpts from native Syriac-speaking writers, helps us to understand that this genre was not limited to biblical excerpts, or “Biblical Punctuation,” to quote the category proposed by William Wright for the Syriac “Masora.”44 By the twelfth and thirteenth centuries, at least, a system of vocalizing and 44

WRIGHT 1870–72, 1:101.

136

J. LOOPSTRA

collecting variant readings had been established for many of the works that Bar ῾Ebroyo claims were “read in the Holy Church.”45 With only one surviving copy of this Appendix, however, we have no way of knowing the full extent of this system of notation or the variety of locations in which it was used. Yet the content of the Appendix indicates that the compiler and users selected and commented upon these words and readings in ways to some extent similar to what we found for the Patristic “Masora.” That is, both the Appendix and the regularized Syriac “Masora” manuscripts demonstrate how this genre could be used both to preserve ways of reading the text and to record variant readings or other notations in writings that had become, by then, classics of Syriac literature.

45

BEDJAN (ed.) 1898, 105.

6. THE PATRISTIC “MASORA”: SOME CONCLUSIONS For a genre that has been relatively little studied, the so-called Syriac “Masora” touches on multiple parts of the Syriac-Christian heritage, not simply biblical texts. Though these manuscripts consist mostly of long, at times tiresome lists of words and readings, the exemplars, or sample texts, in these handbooks have the potential to reveal a great deal about how Syriac literature was read. A relatively large number of these “masoretic” compilations have been preserved, most having been composed in a roughly 150 year period around the turn of the second millenium CE. In fact, these Syriac “Masora” manuscripts often outnumber the copies that have been preserved of far more well-known Syriac works, such Aphrahaṭ’s famed Demonstrations.1 This present study has been an initial attempt to peel back the many layers of questions surrounding this genre. We have done this by focusing on a single part of these large West Syrian compilations, what we have called the Patristic “Masora.”2 Although the exact circumstances and methods in which the West Syrian “Masora” was used are still somewhat unclear, colophons indicate that copyists hoped their readers would carefully study — literally, “meditate on” — these dotted and vocalized excerpts (what we have called ‘sample texts’). Copyists sometimes refer to the contents of these manuscripts as “treasures.”3 Though, of course, somewhat rhetorical, this language certainly reflects the investment in both time and expense that would have been put into creating these large handbooks, manuals that were painstakingly detailed with tens of thousands of vowels and minute dots. In both colophons and text, the pedagogical purpose of this genre is clear: sample texts in the “Masora” were meant to illustrate the pronunciation of certain words and readings at a time when the full text of these works was generally left unvocalized. As might be expected, many of these so-called difficult readings in the Patristic “Masora” consist of homonyms or other words Concerning this, Brock in BROCK, BUTTS, KIRAZ, and VAN ROMPAY (eds.) 2011, 24 writes, “the Demonstrations are preserved in four mss., three of which date from the 5th and 6th cent.” 2 The author hopes to complete a more general introduction to this genre in the near future. There is still no published introduction to the Syriac “Masora” that takes into account all known manuscripts. 3 Vat. Syr. MS 152, f. 206v. See chapter 1. 1

138

J. LOOPSTRA

that can be challenging to disambiguate without vocalization or dotting. In fact, we find that much of this content is not necessarily disimilar from the types of exemplars we find in other, smaller grammatical tracts from this period (liber de aequilitteris). Seen in this light, the listing of these various sample texts in separate “masoretic” handbooks was not so far removed from contemporary Syriac grammatical and pedagogical practices at the time. The difference was, of course, that these “masoretic” lists organized homographs and other ‘difficult’ words in the order they appeared in the corresponding full text, not by root or alphabetically, as in grammars. One of the most curious features of the Patristic “Masora” is the apparent lack of straightforward or rigid copying we might expect when considering such long lists of words. Instead, the compilers of these manuscripts appear to have had a fair degree of flexibility in their individual choices of how to present the material. And this is true not only when deciding which words or phrases to include in their lists, but also in regard to which words they could vocalize or which spelling they would observe. Manuscripts sometimes vary a great deal in orthography, and this is particularly true in regard to the thousands of Greek words in Syriac transliteration in the Patristic “Masora.” Though, in general, vocalization varies less between manuscripts than does orthography, clear differences do appear. At times, we can actually make out one vocalizer’s preferences and idiosyncrasies when his techniques are compared with those in another “masoretic” manuscript. Moreover, in some passages, it is obvious that vocalizers can become confused by the many possible ways one could vocalize homonymns and homographs. If we assume that the compiler did not have access to the wider context of a passage, it is easy to see how a vocalizer could easily mistake verb forms or confuse homonyms. While it is yet unclear whether these copyists had recourse to the underlying, full non-“masoretic” manuscripts of these patristic works, it appears that some scribes were certainly aware of variant readings, and it appears that they might have observed these readings in other “Masora” manuscripts. On occasion the compilers show that they are aware of other possible options by listing an alternative reading in the body of their text, often ï (‘there is found’) or ƢŶĥ (‘another’). On prefixed by an abbreviation ƥƉ rarer occasions, the later readers themselves also seem to have compared “Masora” manuscript with “Masora” manuscript, jotting down in the margins texts that the original compiler either skipped or intentionally omitted. In other words, if the original copyist was not rigorous in ensuring his orthography or word choices were in line with other “Masora”

THE PATRISTIC “MASORA”: SOME CONCLUSIONS

139

manuscripts, later users would on rare occassions step in. Such ‘policing,’ though, is fairly infrequent. The process of writing out these long lists of thousands of words means that these manuscripts all share certain common vulnerabilities, or shared mistakes. It is far more frequent that these mistakes were not noticed or corrected, either by the compilers or by later users. In some ways, this Syriac genre of difficult words and readings is similar to the types of teaching texts others have studied among Greek and Coptic educational papyri in Egypt. As we find in Egyptian educational papyri, the compilers of the Syriac “Masora” likewise singled out ambiguous words, often foreign or proper names.4 Moreover, as we have seen, these Syriac manuscripts generally organize excerpts in reading order, a method similar to what we find in Coptic biblical word lists written on ostraca.5 On the other hand, these sample texts in the Syriac “Masora” can be quite different from what we find in neighboring traditions. For one thing, most of the manuscripts containing these Syriac words and readings are far more regularized; although they allow for a surprising amount of flexibility, they generally include excerpts from the same pockets of text. In addition, these large compilations appear more like modern textbooks than scraps of papyri used for writing exercises. There is little indication that they were used by remedial students to practice their writing. Rarely do we find in these manuscripts the tell-tale bad handwriting of a beginning scribe who was just learning his Olap-Bēt. By any indication, most of these massive “Masora” volumes were expensive and labor-intensive works, not something one would provide to students just learning to write out their Syriac letters. Instead, we find that these “masoretic” compilations were used by deacons, priests, and even patriarchs;6 for instance, For a summary, see CRIBIORE 2009, 320–36. As is true for the Syriac “Masora,” many of these Coptic ostraca clearly single out Greek words and names in the biblical text, in order. See, for instance, plate 32 in HALL 1905, 38–39, which he labels a “school copy.” 6 To take just one example, Vat. Syr. MS 152 is particularly rich in the number of owners’ names. At the bottom of folio 205r, following the colophon and a series of prayers, is a note by a certain Qandil the son of Andrew, stating that he received ordination to the priesthood in 984 CE, only a few years after the manuscript was copied by Deacon David (980 CE). Another individual, named Joseph, mentions that Qandil’s father Andrew and his brother were involved in the transmission of ownership of this manuscript. In yet another, later note in Arabic, a certain ῾Abd Al-Ahad mentions that this manuscript belonged to his deceased father, who was a priest, and before him it belonged to a certain Rabban (‫ )ربان‬al-Kul. The date given by this owner (1957 AG) would place the individuals mentioned in this note in the early to mid-seventeenth century. 4 5

140

J. LOOPSTRA

Patriarch Michael Rabo had apparently laid his hands on the “Masora” manuscript that is today kept in Paris (at least twice).7 In other words, these manuscripts were generally owned by those with a vested interest in reading and transmitting writings of central importance for their church community. Rather than seeing these manuscripts as remedial primers, we should see the various manuscripts containing the Patristic “Masora” as highly complex and sophisticated witnesses to an integrated system of reading traditions surrounding the writings of Ps.-Dionysius, Basil, Gregory Nazianzen, and Severus. Not only were these manuscripts used to determine various ways to vocalize the words and readings in these texts, but we have evidence that they were also used to help readers recall interpretations associated with these excerpts. As we have seen, the copyists of these manuscripts at times include explanations or short interpretations within these long “masoretic” lists. Additionally, notes scribbled in the margins of “Masora” manuscripts hint that these compilations could serve as collecting points for Syriac commentary on these patristic writings. In other words, the patristic portions of these “masoretic” manuscripts appear to have developed hand-in-hand with the growth of a wide-ranging West-Syrian intellectual culture. 6.1. THE PATRISTIC “MASORA”:

A

WEST SYRIAN ‘CURRICULUM’

As we have seen, the earliest mention of a collection of words and readings from the “writings of the fathers” occurs in Thomas of Marga’s Book of Governors. The book of ‘words and readings’ (šmohē w-qroyoto) attributed to the East Syrian monk ῾Enanisho῾ (7th c.) had a different subject matter than what eventually became the West Syrian Patristic “Masora,” though it is possible that these later manuscripts developed from earlier exemplars.8 Most of these West Syrian manuscripts were composed in a relatively short period between 980 CE and the end of the eleventh century. It is perhaps no coincidence that this period marks the very beginnings of the so-called Syriac renaissance, with its innovations in liturgy, literature, and other fields.9 All five patristic works for which we have sample texts in these “masoretic” handbooks played a significant part in this West Syrian intellectual community. 7 8 9

ZOTENBURG 1874, 30–31. See also NAU 1914, 394–95. BUDGE (ed.) 1893, 2:178n4 speculates his source was Palladius’s Book of Paradise. On liturgical developments during this period, see VARGHESE 2015.

THE PATRISTIC “MASORA”: SOME CONCLUSIONS

141

Moreover, our close analysis of the Patristic “Masora” shows that it was written with the full manuscripts of these West-Syrian translations in mind. It is notable that these excerpts, or sample texts, were designed as a guide to both the Syriac translation and its associated peritextual notes. As such, these “masoretic” compilations were directly ‘keyed’ to manuscripts containing these translations of the Greek church fathers. In other words, these “masoretic” compilations appear to have been written to help users work with older non-“masoretic” manuscripts of these works, fewer of which were being copied after the ninth and tenth centuries. In this, the “Masora” is not alone. It represents just one of a number of different types of compilations, such as florilegia and commentary manuscripts, that were being developed in the period around the year 1000 CE. All of these works, including the “Masora,” were intended to record excerpts, not full texts, of writings that were significant to the Syriac Christian tradition. Dam. Syr. MS 12/22 (11th c.), with its attached ‘Appendix’, provides us with a clear view of the breadth of different types of literature this genre of words and readings could accommodate. We have, unfortunately, no other extant copy of this one-of-a-kind work, what we have called the ‘Appendix.’ This short “masoretic” compilation shows that, in West Syrian circles at least, this genre of instructional handbook had moved well beyond its roots in the Syriac Bible to include vocalized excerpts ranging from the poetry of Ephrem and Jacob of Serugh to the lives of the saints. Whether or not we take the original compiler of this Appendix as John David of Amid (1203), the sheer logistics involved in compressing these thousands of sample texts from over 500 works into less than fifty manuscript folios, speaks to the well-informed intellectual and liturgical world one would have encountered among the West Syrian educated classes of the thirteenth and fourteenth centuries. Moreover, in looking over the full assortment of “masoretic” material in Dam. Syr. MS 12/22, we might finally be in a position to answer questions scholars have previously posed about the nature of Bar ῾Ebroyo’s well-known bibliographic list in his “Book of Directions.” His list of works “read in the Church” almost exactly corresponds in arrangement and number with what we find in the two “masoretic” works that make up Dam. Syr. MS 12/22. In fact, it is not inconceivable that Bar ῾Ebroyo could have had this very “masoretic” manuscript, or another like it, in front of him when listing which works comprised the West Syrian educational curriculum of his day. A single such “Masora” manuscript would certainly have offered Bar ῾Ebroyo an overview of works nearly identical with the list he proposes.

142

J. LOOPSTRA

In a recent work, Jack Tannous has examined how Bar ῾Ebroyo’s bibliography in the “Book of Directions” sheds light on the education and community formation of the elite in the Late Antique Middle East. He writes,10 It is here at the higher level of education that differences between rival groups became more pronounced, and distinct theological profiles begin to emerge. As was the case with rudimentary education, our fullest testimony as to what constituted a Miaphysite syllabus of study comes from much later, from Bar Hebraeus …

Our work on the Patristic “Masora” suggests that such a “Miaphysite syllabus”, using Tannous’ phrase,11 was already in place by 980 CE, when our earliest preserved West Syrian Patristic “Masora” was composed. The “Masora,” therefore, not only would have clarified for the reader which writings were to be studied in depth, but the content leaned toward a distinctively West Syrian confessional perspective. The Cathedral Homilies and synodical letters of Severus reveal distinct ecclesiastical leanings. But, more specific to Tannous’ argument, our study of the Patristic “Masora” has suggested that these lists of words and readings were built upon a foundation of highly literal translations and glosses — a foundation that had already been set in place by scholars associated with the Monastery of Qenneshre in the seventh and eighth centuries. This means that the eleven extant manuscripts of the Patristic “Masora” were primarily designed to help the reader engage with seventh-century West Syrian translations with close ties to this renown Qenneshre tradition. 6.2. THE VALUE OF THE PATRISTIC “MASORA” TODAY If we look at the broader field of Syriac studies, we see that the Syriac “Masora” provides a particularly valuable, yet untapped, window into the growth of Syriac lexicography, vocalization, and dottology. The Patristic portions of the “Masora,” more so than the biblical portions, constitute a significant record of how Greek words were transmitted and pronounced in the Syriac-speaking world. With the exception of Severus’s Cathedral Homilies, the majority of the full Syriac translations used by the compilers of the Patristic “Masora” had not yet been edited or published when modern Syriac lexicons were being written in the late nineteenth century. In 10 11

TANNOUS 2018, 188. TANNOUS 2018, 188 and 197.

THE PATRISTIC “MASORA”: SOME CONCLUSIONS

143

consequence, “until now the rich vocabulary of the Homilies [of Gregory] remained an unexplored resource,”as Andrea Schmidt has reminded us in 1998.12 C. J. A. Lash ends his important study of Jacob’s translation technique with a similar injunction: “Jacob’s version is an important field of study for the student of Syriac lexicography and one which has hardly been explored.”13 Although Lash wrote these words in 1981, little has advanced since then. But with nearly eleven thousand vocalized and diacritically marked sample texts, the Patristic “Masora” is a significant witness to the lexicographical riches present in these Syriac translations to the works of Ps.Dionysius, Basil, Gregory Nazianzen, and Severus of Antioch. As we have seen, a primary concern for the compilers of the Patristic “Masora” was to provide Syriac words and transliterated Greek words with vowels and associated dots. Although nineteenth-century lexicographers recognized the significance of the Syriac “Masora” for the assistance it could provide in vocalizing lexical entries, few made direct use of actual “masoretic” manuscripts in their Syriac lexicons.14 In his second edition of Lexicon Syriacum, Brockelmann, in fact, laments that he was hindered by the war and unable to visit London or the Vatican in order to “examine the Masoretic codices kept there.”15 By 1928, therefore, Brockelmann clearly regretted his inability to access many of these same “masoretic” manuscripts we have used in our study. Consequently, the sample texts in the Patristic “Masora” include words not found in the dictionaries of R. Payne Smith or Carl Brockelmann.16 This inability by lexicographers even to check the ancient vocalization in these manuscripts has made itself felt in the fields of Syriac and Aramaic lexicography. Michael Sokoloff has remarked in the introduction to his revision of the Lexicon Syriacum,17 Like most other West Semitic alphabetical texts, nearly all Syriac texts have been transmitted unvocalized. As a result, the vocalizations and stem determinations appearing in the Syriac dictionaries … are to a great extent based on the lexicographer’s analyses of the words and not on an ancient tradition. SCHMIDT 1998, 129. LASH 1981, 383. 14 Some lexicographers did, however, make a very limited use of specific biblical books in “masoretic” manuscripts that had been previously published by PUSEY and GWILLIAM 1901, v–xiii and DIETTRICH 1899. Brockelmann mentions in his Preface (first edition) that he made use of Bar ῾Ebroyo’s notes on vocalization in his grammar. SOKOLOFF 2009, 1677. 15 SOKOLOFF 2009, 1686. 16 Many of these words are neologisms and transliterations of the Greek incorporated by translators such as Jacob of Edessa and Pawla of Edessa. 17 SOKOLOFF 2009, xxii. 12 13

144

J. LOOPSTRA

In the Syriac “Masora” scholars have a more ancient tradition of vocalization and orthography. Now that these valuable manuscripts are far more accessable, scholars have the opportunity to ensure modern dictionaries and grammars do indeed reflect the vocalization in these, some of our earliest guides to Syriac vowels. Moreover, as we have seen, some of the vowels and pronunciation marks in the West Syriac “Masora” are not yet represented in modern Syriac fonts (§3.5.1.-§3.5.2.). Looking at the bigger picture, these Syriac “masoretic” readers also have the potential to reveal a great deal about comparative reading practices in the Near East. We know, for instance, that similar movements were underway among Hebrew- and Arabic-speaking scribes during the same period in which the Syriac “Masora” was developing. Furthermore, while these Syriac “Masora” manuscripts were likely influenced by a wide variety of cultural and historical circumstances, few scholars as of yet have delved into the possible origins of this Syriac genre or have looked at possible ways in which these Syriac developments impacted neighboring communities. This is a strange absence given the age-old traditions of word lists and commentaries that originate from the Ancient Near East.18 With the expanding scholarship in recent years on the role of education in antiquity, it would be worth examining at length how this distinctively Syriac genre might fit within the wider history of pedagogy in the Near East and eastern Mediterranean. Lastly, we have seen that the Patristic ‘Masora’ provides valuable testimony regarding how the writings of Ps.-Dionsyius, Basil, Gregory Nazianzen, and Severus were read and transmitted in West Syrian communities, albeit in Syriac translation. These collections likewise highlight the extreme level of detail and the complexity that could have been involved in such scholarship. Notes in these manuscripts reveal the types of struggles a tenth- or eleventh-century Syriac-speaking reader would have faced as he encountered these highly literal translations. While Greek had been very much a part of life in Near Eastern centers of learning for centuries, these West Syrian “masoretic” manuscripts reflect a period of language transition; the arterial language was increasingly Arabic, while classical Syriac and Greek were gradually relegated to ancillary status. Remarkably, 18 For instance, though quite distinct from the Syriac “Masora,” some of the methods Yale Assyriologist Eckart Frahm has developed for in his work on the much earlier Assyrian text commentaries might be valuable for our study of these later commentaries. FRAHM 2011. Also Dan King has been working to establish some interrelationships between the fields of Syriac, Hebrew, and Arabic grammar. KING 2012, 187-209.

THE PATRISTIC “MASORA”: SOME CONCLUSIONS

145

the Syriac “Masora” shows us a community engaged with the difficult task of preserving their identity and heritage in this period of flux. In the Patristic “Masora,” we find Syriac-Christians honing their ability to read these classics of Early Christian literature, works that were integral to their tradition yet were still preserved in centuries-old translations. These “masoretic” compilations are a unique piece of evidence for the practical, hands-on transmission of a literary heritage in the Near East. In few other instances have comparable ‘readers,’ written by scribes for scribes, been preserved. These notes concerning vocalization, dotting, or even interpretation capture key moments in the intellectual life of these Syriac Christian communities. They illustrate in a very practical way the types of issues that would have been debated behind the scenes, in scriptoria and other learning environments across the Near East. All told, the tens of thousands of words and readings recorded in these “masoretic” compilations are a unique resource for our understanding of the ways these Syriac ‘classics’ were read, pondered, interpreted, and applied in a changing Syriac-Christian world.

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE): A TRANSCRIPTION OF THE SYRIAC ALONGSIDE THE GREEK The following is a transcription of the vocalized ‘words and readings’ from the collection of patristic excerpts in one of the earliest full manuscripts of the Syriac “Masora.” This is the first time every sample text from the patristic portion of one of these “masoretic” manuscripts has been reproduced. Syriac Text: When possible, we have noted where each of these thousands of excerpts, or sample texts, occurs in the corresponding full, non“masoretic” manuscript for each work. This allows the reader to see, at a glance, what types of Syriac words are included in these lists and where each sample text appears in the underlying full work. Non-“masoretic” manuscripts were chosen based on how much of each Syriac corpus it includes, in addition to the date and quality of the volume. Some of these collections, however, appear in only one extant, non-“masoretic” manuscript. As of this printing, there are no standard fonts used to represent the medial dot on the pe and gamal when connected to other letters in Syriac words. In consequence, the medial dot in Ǥ and ĩ has been represented by an underline (Ļ Ĩ). Syriac vowel fonts have been placed above or below words to reflect placement in the manuscript (Dam. Syr. MS 7/16). For those words where the resulting vocalization is not standard by today’s measure or could be in error, the vowel placement in the manuscript has been retained. The purpose of this transcription is to attempt a reconstruction of the vocalized sample texts in the manuscript, not to correct perceived errors. Scribal errors in this “masoretic” manuscript have been retained, and only occasionally have they been noted. Greek Text: When possible, these Syriac sample texts have been placed side-by-side with the corresponding Greek text. In this, the Patrologia graeca (PG) has been used for the sake of consistency. For the PsDionysian corpus and for some Ps-Nonnos Scholia, an additional, more modern Greek edition was used. More recent editions of the Greek text of the homilies of Basil and the orations of Gregory Nazianzen in the SChr series have not been included, mostly for the sake of space and out of a desire to ensure consistency across the wider corpus of each work.

147

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Footnotes: Footnotes allow the reader to trace significant differences in orthography between these “masoretic” sample texts and the corresponding non-“masoretic” work. Because the compilers of these “Masora” manuscripts may have been aware of peritext and marginalia in other manuscripts, marginal notes in the non-“masoretic” manuscript have been included in the footnote when it glosses a sample text. Likewise, when the “Masora” includes a marginal note as a sample text, the corresponding text in the body of the work is also noted. ABBREVIATIONS PARTICULAR TO TRANSCRIPTION: [] {} lac. marg. n/a nf om. ooo. rep.

text added by later hand text present in non-“masoretic” manuscript, not in selection lacunae marginal note not available not found text omitted in manuscript text is out of the normal order text is a repetition

CONTENTS Ps.-Dionysius Corpus . . . . . . . . . . #1 Prologue (see CPG 6627) . . . . . . #2 The Heavenly Hierarchy (CPG 6600). . . #3 The Ecclesiastical Hierarchy (CPG 6601) . #4 The Divine Names (CPG 6602) . . . . #5 Epistles (CPG 6604 ff.). . . . . . . Basil’s Homilies . . . . . . . . . . . #1 On the Beginning of Proverbs (CPG 2856). #2 On “Be Attentive to Yourself” (Deut. 15:9) #3 On Fasting I (CPG 2845) . . . . . . #4 On Fasting II (CPG 2846) . . . . . . #5 Against Drunkards (CPG 2858) . . . . #6 On Faith (CPG 2859) . . . . . . . #7 On the Forty Martyrs (CPG 2863) . . . #8 On Baptism (CPG 2857) . . . . . . #9 On Gordius the Martyr (CPG 2862) . . . #10 On Giving Thanks (CPG 2848) . . . .

. .

. .

. .

. .

. 152 . 152 . . . . . 152 . . . . . 154 . . . . . 156 . . . . . 158 . . . . . 160 . . . . . 160 (CPG 2847) . 161 . . . . . 162 . . . . . 163 . . . . . 163 . . . . . 164 . . . . . 165 . . . . . 165 . . . . . 166 . . . . . 166

148

J. LOOPSTRA

On Julitta the Martyr (CPG 2849) . . . . . . . . On Psalm 1 (CPG 2836) . . . . . . . . . . . On Psalm 14 I (CPG 2836) . . . . . . . . . . On Psalm 14 II (CPG 2836) . . . . . . . . . . On Psalm 59 (CPG 2836) . . . . . . . . . . . On Psalm 61 (CPG 2836) . . . . . . . . . . . On Psalm 114 (CPG 2836) . . . . . . . . . . On Psalm 115 (CPG 2910) . . . . . . . . . . That God is not the Cause of Evil (CPG 2853) . . . . On Envy (CPG 2855) . . . . . . . . . . . . Against those Prone to Anger (CPG 2854) . . . . . . On Luke 12:16-21 (CPG 2850) . . . . . . . . . Against the Rich (CPG 2851). . . . . . . . . . To Young Men on How They Might Derive Benefit from Greek Literature (CPG 2867) . . . . . . . . . . #25 On the Beginning of the Gospel of John (CPG 2860) . . #26 Against those who say the Son is not Like the Father . . #27 Against the Sabellians, Anomoians, and Pneumatomachians (CPG 2869) . . . . . . . . . . . . . . . #28 On Not Three Gods, against those who calumniate us, claiming that we say that there are three gods (CPG 2914) #29 From Basil’s Rules (CPG 2895) . . . . . . . . . Gregory Nazianzen Part I . . . . . . . . . . . . . #1 Oration 1 On the Holy Feast of Pascha (CPG 3010) . . #2 Oration 3 In Response to Those Who Called For Him (to be a Priest) But Would Not Welcome Him (CPG 3010) . . #3 Oration 2 Apologia for his flight to Pontus (CPG 3010) . #4 Oration 7 Memorial Panegyric on His Brother Caesarios (CPG 3010) . . . . . . . . . . . . . . . #5 Oration 16 Oration on His Father’s Silence (CPG 3010) . #6 Oration 10 Statement of His Position after Returning from His Flight (CPG 3010) . . . . . . . . . . . . #7 Oration 9 Apologia to His Father on the Occasion of His Own Episcopal Ordination (CPG 3010) . . . . . . #8 Oration 11 To Gregory of Nyssa (CPG 3010) . . . . #9 Oration 12 To His Father After the Latter Had Inducted Him as Bishop at Nazianzus (CPG 3010) . . . . . . #10 Oration 6 The First Oration on Peace (CPG 3010) . . . #11 Oration 23 The Second Oration on Peace (CPG 3010) . . #11 #12 #13 #14 #15 #16 #17 #18 #19 #20 #21 #22 #23 #24

167 168 168 169 169 169 170 170 171 171 172 172 173 174 176 176 177 177 177 179 179 179 180 192 197 201 202 202 203 204 207

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Oration 22 The Third Oration on Peace (CPG 3010) . . Oration 19 To Julian the Moderator of Taxes (CPG 3010) Oration 17 Civic Address to Nazianzus (CPG 3010) . . Oration 44 On the New Lord’s Day (CPG 3010) . . . Oration 8 Memorial Panegyric on his Sister Gorgonia (CPG 3010) . . . . . . . . . . . . . . . #17 Oration 18 Funeral Oration for His Father (CPG 3010) . #18 Oration 38 On the Theophany, or the Birthday of the Savior (CPG 3010) . . . . . . . . . . . . . . . #19 Oration 39 Oration on the Holy Lights (CPG 3010) . . Ps.-Nonnos Scholia Oration 39 (CPG 3011) . . . . . #20 Oration 41 Oration for Pentecost (CPG 3010) . . . . #21 Oration 27 The First Theological Oration: An Initial Refutation of the Eunomians (CPG 3010) . . . . . . . #22 Oration 29 The Third Theological Oration: On the Son (CPG 3010) . . . . . . . . . . . . . . . #23 Oration 30 The Fourth Theological Oration: Second Oration on the Son (CPG 3010) . . . . . . . . . . . #24 Oration 31 The Fifth Theological Oration: On the Holy Spirit (CPG 3010) . . . . . . . . . . . . . #25 Oration 33 Oration Against The Arians and On His Own Position (CPG 3010) . . . . . . . . . . . . #26 Oration 15 Panegyrical Oration on the Maccabees (CPG 3010) . . . . . . . . . . . . . . . #27 Oration 24 Panegyric on St. Cyprian (CPG 3010) . . . #28 Oration 25 Panegyric for the Philosopher Hero (CPG 3010) #29 Oration 34 On the Arrival of the Egyptians (CPG 3010) . #30 Oration 21 Panegyric on the Great Athanasios the Bishop of Alexandria (CPG 3010). . . . . . . . . . . Gregory Nazianzen Part II . . . . . . . . . . . . . #1 Oration 32 On the Need for Moderation in Debate (CPG 3010) . . . . . . . . . . . . . . . #2 Oration 20 On Theology and the Installation of Bishops (CPG 3010) . . . . . . . . . . . . . . . #3 Oration 28 The Second Theological Oration: On the Nature of Theology (CPG 3010) . . . . . . . . . . . #4 Oration 36 On His Own Position. In Refutation of Those Who Maintained He Coveted the Throne of Constantinople (CPG 3010) . . . . . . . . . . . . . . . #12 #13 #14 #15 #16

149 209 211 214 216 218 222 228 229 233 236 237 238 242 243 247 250 251 253 255 256 261 263 263 263

265

150

J. LOOPSTRA

#5 Oration 26 A Second Statement of His Position (CPG 3010) #6 Oration 42 Final Farewell: Delivered in the Presence of the 150 Bishops (CPG 3010) . . . . . . . . . . . #7 Oration 14 On Love for the Poor (CPG 3010) . . . . #8 Oration 40 Oration on Holy Baptism (CPG 3010) . . . #9 Oration 45 Oration on the Holy Feast of Pascha (CPG 3010) #10 Oration 43 Panegyric in Memory of Basil the Great (CPG 3010) . . . . . . . . . . . . . . . Ps.-Nonnos Scholia Oration 43 (CPG 3011) . . . . . #11 Carmina moralia I, 2, 3 (CPG 3035) . . . . . . . #12 Epistle 102 Second Letter to Cledonius (CPG 3032) . . #13 Epistle 101 Theological Epistle (CPG 3032) . . . . . #14 Oration 4 First Invective Against Emperor Julian (CPG 3010) Ps.-Nonnos Scholia Oration 4 (CPG 3011) . . . . . #15 Oration 5 Second Invective Against Emperor Julian (CPG 3010) . . . . . . . . . . . . . . . Ps.-Nonnos Scholia Oration 5 (CPG 3011) . . . . . #16 Oration 13 Address Given When He Consecrated a New Bishop at Doara (CPG 3010) . . . . . . . . . . #17 Oration 37 On the Gospel Text: “When Jesus Had Finished These Words,” Matt. 19:1f (CPG 3010) . . . . . . Collection of Letters of Basil of Caesarea and Gregory of Nazianzus #1 Epistle 261 Basil Against the Phantasiasts (CPG 2900) . #2 Epistle to the Priests Expelled by the Heretics . . . . #3 Epistle 58 Gregory to Basil (CPG 3032) . . . . . . #4 Epistle 71 Basil to Gregory (CPG 2900) . . . . . . #5 Epistle 40 Julian to Basil (CPG 2900) . . . . . . . #6 Epistle 41 Basil to Julian (CPG 2900) . . . . . . . #7 Epistle 64 Gregory to Eusebius (CPG 3032) . . . . . #8 Epistle 257 Basil to the Monks who were Persecuted by the Arians (CPG 2900) . . . . . . . . . . . . #9 Epistle 22 Gregory to Sophrionus (CPG 3032) . . . . #10 Epistle 44 Gregory to Eusebius (CPG 3032) . . . . . #11 Epistle 178 Gregory to Eudoxius (CPG 3032) . . . . #12 Epistle 202 Gregory to Nectorius (CPG 3032) . . . . #13 Epistle 80 Gregory to Philagrius (CPG 3032) . . . . #14 Epistle 191 Gregory to Eustochius (CPG 3032) . . . . #15 Epistle 72 Gregory to Gregory Nyssa (CPG 3032) . . . #16 Epistle 95 Gregory to Leontius (CPG 3032) . . . . .

266 267 269 271 274 275 280 284 284 285 285 292 305 310 316 316 319 319 320 320 321 321 321 322 322 322 323 323 324 325 325 326 326

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

#17 Epistle 156 Gregory to Olympius (CPG 3032) . . . . #18 Epistle 53 Gregory to Nicobulious (CPG 3032) . . . . #19 Epistle 213 Gregory to Sacerdos (CPG 3032) . . . . #20 Epistle 119 Gregory to Palladius (CPG 3032) . . . . #21 Epistle 118 Gregory to Eugenius (CPG 3032) . . . . #22 Epistle 111 Gregory to Eugenius (CPG 3032) . . . . #23 Epistle 113 Gregory to Celeusius (CPG 3032) . . . . #24 Epistle 116 Gregory to Eulalius (CPG 3032) . . . . . #25 Epistle 114 Gregory to Basil (CPG 3032) . . . . . . #26 Epistle 1 Gregory to Basil (CPG 3032) . . . . . . #27 Epistle 90 Gregory to Anysius (CPG 3032) . . . . . #28 Epistle 36 Gregory to Questor (CPG 3032) . . . . . #29 Epistle 14 Basil to Gregory (CPG 2900) . . . . . . #30 Epistle 4 Gregory to Basil (CPG 3032) . . . . . . #31 Epistle 5 Gregory to Basil (CPG 3032) . . . . . . #32 Epistle 152 Gregory to Theodore Tyana (CPG 3032) . . Severus Synodical Letters . . . . . . . . . . . . . #1 “To the Synod of Antioch” . . . . . . . . . . #2 “Ison with Signatures” . . . . . . . . . . . . #3 “Copy of the Letter of John” . . . . . . . . . #4 “Letter of the Synod which was sent from Holy Severus” #5 “Copy of the letter to those who sent from Blessed John: Indiction 10, in 561 of the Antiochenes” . . . . . . Severus Cathedral Homilies . . . . . . . . . . . . . Part I (CPG 7035) . . . . . . . . . . . . . . . Part II (CPG 7035) . . . . . . . . . . . . . . . Part III (CPG 7035) . . . . . . . . . . . . . .

151 326 327 327 327 327 327 327 328 328 328 329 329 329 330 331 332 333 333 333 334 334 334 335 335 376 407

152

J. LOOPSTRA

PS.-DIONYSIUS CORPUS #1 Prologue (see CPG 6627) Dam. syr. MS 7/16 ff. 158v b 18 - 158v b 25

ŏ Ō Ũ÷ ŴƌŅ ŴƏ Ō ƀÿƇ ƁƠ ň ł .ĸŤƍōſŁ÷ ĥ Ņ ŏ óň .ĸĭĿŴƠƀŌ Ƙĥ Ō Ŵŏ Ũ÷ .ƁëƆ Ņ Ō ĿŅ űƌ÷ ĥł .ķŴƀŹĭ Ņ Ņ Ņ .ĸĭĿŴƃ÷ ŴÿƇƀŏ Ƙ÷ Ņ Ō ŴŅ Ƙó .ķĭű÷ ƀƏ ł .ĸŴſĿŌ ĥ Ņ ňł .ĸĭĥĿ ĥ Ņò ł ł .ťňƀŅìƌŴƉĥ Īň ÷ ŤƟƧ Ņ Ō Ƙł ó .ĸŴÿƇƀ[ƙ]ƉŤ Ō ĥŅ ň ſĿĭ .ƑƀìŌ ƌ ŤŬ Ņň ň ŏ .ĸĭŤƌŤƉĭĥ Ņ Ō ƌł .ĸŴƐƀƟĿŤ Ņ ł łó .ĸŴƌŤźƌŤƘ ŏ Ņ Ō .ŴƠƀìŌ ƌŴſĥ ŏ Ņ .ĸŴźƏŴƐƃó

BL Add. 12151

Greek

CD IV, 1

nf f. 3r 8

Ἀθήναις

97.7

f. 3r 9

Ἐπικούρου

97.8

f. 3r 26

Βουλήν

100.2

f. 3r 32

Ἀνδροτίων

100.4

f. 3v 1

Φιλόχορος

100.8

f. 3v 6

Ποσειδῶν

101.4

f. 3v 6

Ἂρεα

101.4

f. 3v 9

Ἀρείου

101.13

f. 3v 25

Λακεδαίμονα

102.8

f. 4r 34

Παμφίλου

106.10

f. 4v 34

Ὠριγένης

106.10

f. 5v 5

Ὑμεναίου

107.4

f. 5v 6

Ναρκίσσου

107.4

f. 5v 8

Πανταίνου

107.6

f. 5v 16

Ἰωνικῆς

108.3

f. 6r 37

n/a

#2 The Heavenly Hierarchy (CPG 6600) Dam. syr. MS 7/16 BL Add. 12151 Greek ff. 158v b 26 – 159r a 23

Ņ

Ņ ŏ

.ŦƦ÷ ƀìŅ ƌƦ÷ Ũ÷ ŴŹ

Ņó Ņ Ņ ł ĮƢƉ IJĬ ñ .ŦƦſŤƌ ł Ņ ó .ťƌĬťƍƄƤƉ Ņ Ņ ň ł ÷ ƘǓĭ ÷ ǔŃ Ƙť .ťňƀŅìƌƦŶ łő Ō ũƐ ó ƉĪķŴƌ Ǝſų Ĭő Ō ł .Ǝƍſł ƢƤƉñ

PG 3

CD II

f. 9r 24

μακαριωτάτας

121.13

8.3

f. 9v 12

μιμήσεως

121.29

8.14

f. 11r 6

ταύτην … σκηνήν

137.26

10.16

f. 11v 1

καὶ ὀρνιθείας ἀγελαρχίας

137.41

11.4

f. 12r 7

τῶν ὁμοίων προῗὼν

140.27

12.2

f. 12v 1

ἀγνοοῦμεν

141.1

12.19

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. MS 7/16 BL Add. 12151 Greek ff. 158v b 26 – 159r a 23

ł Ņ ół ł ÷ źł Ɵł Ō ƘŤ ƑƀƏŤ ň ł÷ .ķƢũƉ

Ō Ƙ÷ ŴƘĥ .ƑƀƏŤ

Ō ũ÷ ƉŃ .ƎƀƟų ŏ Ņ ł Ņ .ťƌĮ Ł÷ ŴƀìƌƢŶŤŨ ł ł ół .ťŹŤƊƀŌ Ƅ÷ ƀŌ Ƙĥ ł ł ſĿŅ ĥĪł ÷ Ƙó Ī÷ ĭť .ƢſŌ ƦƌŤ ł

ł

ó Ɖ .ųũƐ ň ł .Ʀƌĥ ƚ÷ ƍƄ÷ Ɖ Ņ Ņ ł ŁŅ Ŵŏ ŷìŌ ſƞƍëƆ ł ŦƦ÷ ƀìŌ ƌųëƆŤ ƉŦ òŅ ŏ

Ņ

Ņ

Ō ò

ł Ʀ÷ ÿƇƀ Ņ ƇƉ .ŦƦƀŅìƌ[Ʀ]ƕ ĭűſĭŦ

Ņ ó ł ŦŁĭųŏ ũƐ ƉŁŴƆĭ

ł Ņ ň łň ŏ ÷ ŏ ìƌųëƆŤ Ņ Ɖł .ķĭĬƦƀ Ņ Ƥł ƉƎƀƆųƆ ñ Ǝƍƀł ƇƊ Ō ƤŅ ſű Ō Ɵ .ĸĭĥŁĥ÷ ĿŤſĥť

.

ł ó

ñ .ťƀł ŹŤƊūĥƢƘ ųÿƇƃ Ņ òŅ Ņ Ņ Ņ ŏ ł .ŦƦ÷ Ƅó ƉŦŁŴ ÷ ſƦŶƦƉ ň ŏ Ņó Ņ Ɖĭŧ ł ǓŴ ňťƌ Ǔųƍ Ɗū .ŦƦ÷ ſŅ ŵŶł

Ņ

Ņ

ł

ſĪŅ ĿƦſŤŌ ƍƀŅìƍƙƉ .ŁĭĬť ÷ ťňſŵŅ Ŷò Īł ł 2 ťŶƢũ .Ņ Ɖ łó ł ł .ŦƦŷƉƞƉ

1 2

CD II

f. 12v 3

αἱ ἀποφάσεις

141.3

13.1

f. 12v 4

αἱ καταφάσεις

141.4

13.1

f. 12v 10

ἐκβεβηκυίας

141.11

13.7

f. 12v 16

ἀνάγουσι

141.12

13.7

f. 13r 20

ἑτέρῳ τρόπῳ

141.44

14.2

f. 14r 2

ἀπηχήματά

144.27

15.4

f. 14v 8

λέοντος αὐτῇ καὶ πάνθηρος

144.49

15.17

f. 14v 16

τὴν ἀνόμοιον

145.7

16.1

f. 15r 13

κρυφιότητι

145.34

16.21

f. 16r 2

τῆς θεωτικῆς αὐτῆς ἀγλαΐας

165.14

18.8

f. 17r 24

τὰ λογικὰ καὶ νοερὰ

177.44

20.18

f. 17v 7

καὶ πρὸς τὴν … ἐμφέρειαν

180.5

21.4

f. 20r 17

τὴν θεωτικὴν

200.27

26.3

f. 20v 3

ταύτας … ἡμῶν {ἱερο}τελεστὴς

200.39

26.12

f. 22r 11

πᾶσαν … πραγματείαν

208.5

28.16

f. 22v 15

θεωρητικὰς

208.26

29.5

f. 25v 3

ὑποπεζίας ὑφέσεως

237.34

32.19

f. 26v 9

τελεστικαὶ καὶ φωτουργοὶ

240.37

34.10

f. 26v 20

ἐπιστρεπτικῶς … παιδεύσασα

240.48

34.18

f. 28v 20

ὃψεων

260.39

38.6

f. 32r 5

τὴν διειδεστέραν

301.14

45.3

f. 32r 7

φωτοδοσίας

301.18

45.6

f. 20v marg.

1

Ō ł

PG 3

153

BL Add. MS 12151 text: ƎƍŶƁƇƊƤƉ. BL Add. MS 12151 marg.: ŦƦƠƀƟĪŦƦƀūŴū ĮĪťƌŵƃĥ.

154

J. LOOPSTRA

Dam. syr. MS 7/16 BL Add. 12151 Greek ff. 158v b 26 – 159r a 23

Ņó Ņ ó ŏ

Ņ Ņ

ł

Ō÷ ĭ .ŦƦƀŨ÷ ŁŴƉŦƦƀƇſűëƆ

3

ó

òł

Ņó

ł Ņó ł

Ņ ìŷƉĪIJ ł ó ųëƆ ñ .ŦƦƣŴƠƆťƍƀ Ō ĭŦŁű÷ ƕĿ .ŦƦũ÷ ƀŹĿ

ň ŏò Ņ .ťƉŴƖŹƎſĪķŴƌĬñ Ņ òŅ Ņ ň ó Ņ ÷ ìƍƙūĻĥ .ŦƦƀ ł 5 ĸŤƌĭĮŅ . Ņ Ō Ņ ł ň ó ñ Ʀƀ ÷ ìƍƀìƍƙ÷ Ɖ .ťƍſŅ ǓŃ ŁķŴƌĬĪŦ Ņ

ŏ òň ł 6 Ņ ň÷ ťƘŤƃō Īĭ ķĭƢźƠƇſĥŌ Īĭ .ŦƦƀŅìƍƐŅ Ƙ÷ ŴŹ

Ņ

Ņ ŏ Ņó Ņ Ņ ŏ ł ł .ŦƦƀìŅ ƌĮĥŅ ĿŦŁŴ ÷ ƙƍ÷ Ƅ÷ ƊŨ÷ ĭ .ŦƦƀŅ Ņ ìƍƊƃǓó Ŵƃó

ƈŬƇ ʼn ó ū÷ Ņ Ņ ó Ņ Ņ òŅ ł ŁŅ ÷ ŴŅ ƍò ƍŅ Ŭó Ɗł Ũ÷ ĭł ŦƦƀìƌųëƆŤƉŦ

PG 3

CD II

f. 32v 28

καὶ τὴν θρονίαν ἰδιότητα

304.10

46.14

n/a

τι τοῦ ὂντως ἀληθοῦς συγγενέστερον

308.17

49.16

f. 34r 7

τὴν ἁπαλὴν καὶ ὑγρὰν 332.54

53.15

f. 34r 16

τὰς δὲ γευστικὰς

332.15

53.21

f. 34v 10

καὶ ὑποπτέρους

332.41

54.11

f. 35r 12

τὰς δὲ ζώνας

333.13

55.3

f. 35r 22

ἐπιστρεπτικῆς ἐστι τῶν δευτέρων

333.25

55.11

f. 35v 19

ἐν Συμβολικῇ

336.3

56.1

f. 36r 9

καὶ ἠλέκτρου καὶ λίθων

336.20

56.14

f. 36r 20

ἢ ὡς ξανθὰς

336.31

56.21

f. 36v 1

καὶ τῇ μυστικῶς ἀνεκπομπεύτῳ

336.42

57.9

f. 37r 18

Γελγέλ

337.49

58.18

f. 37v 6

τὰς Θεουργοὺς τῶν … ἐλλάμψεων

340.15

59.4

#3 The Ecclesiastical Hierarchy (CPG 6601) Dam. syr. MS 7/16 BL Add. 12151 ff. 159r a 23 – 159r b 16

ò Ņ Ņ Ņ ł

.ŦŁŤƀŬƏŦŁŴƀŌìƌǔŶŅ Ƨĭ

7

Ņ

Ņň

ł

Ņ

ł

.ťƀł ūŌ ó ŴëƆĭĥŁƎ ÷ ƆťƊÿƇƤƉĪ

Ņó

ŏ

.ŦƦƀŅìƍƐŅ Ƙ÷ ŴŹĪ

Greek

PG 3

CD II

f. 38v 19

τὰς πολλὰς ἐτερότητας

372.19

64.5

f. 39r 9

ἂς ἡ θεολογία προσεχῶς

372.34

64.17

f. 41r 25

συμβολική

377.2

68.2

BL Add. MS 12151 marg.: ŧĿŵūŁĥ ťŬƆŴƙŨĪ ƅſĥĪ IJĬ ŦŁŴƍƤſƢƆ ƢƉĥ ŦƦƀŨŁŴƉ ŦƦƀƇſĪ ò ò . .ťƤſűƟťŨŁŴƊëƆ 4 PG: ἁπλῆν. 5 BL Add. MS 12151 marg.: ŦƞƀòìŶ ƢƏĥ. 6 Most “masoretic” MSS read: ķĭƢźƠƀƭĪĭ. ò ò 7 BL Add. MS 12151 marg.: ķĭƨƙƠŨťſųƭŦų ƊƣƈƕĪŧƢƉŤƊŨĜIJĬĭƦſĥƎƀƆĬĪƎſųƠƣŴƘ .ťƀƉűƟ. 3

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. MS 7/16 BL Add. 12151 ff. 159r a 23 – 159r b 16

Ņ ŏ

Greek

PG 3

155 CD II

.ťŨĿó ŴƠŨ

f. 43r 12

παρόντα

393.38

71.9

ŏ Ņ Īť ł ÷ ƉŅ ŴŶŁ .ťſŅ ŵŶ

f. 45r 16

τοῦ μετρίως … ὁρατοῦ

400.6

74.19

f. 45v 4

ἀνιέρῳ … χρώμενος

400.20

75.7

f. 46r 5

σύμβολον

400.45

76.1

f. 48v 13

τῶν … {φωτα}γωγιῶν 425.12

79.25

f. 49r 12

τῶν πτυχῶν

425.43

81.2

f. 50r 14

τὰς νοερὰς ἡμῶν ὂψεις

428.39

82.12

f. 51r 5

ἢ θείων ἐρώτων

429.24

83.18

f. 52r 5

ἀμβλωθρίδια καὶ ἐκτρώματα

433.5

85.13

f. 52v 9

τῶν ἐναντίων ἐνεργηθείη

433.32

86.13

f. 53r 4

ἢ τῆς τῶν λογίων ἐπιστρεπτικῆς … διδασκαλίας

436.6

87.2

f. 54r 5

τὴν εἰρήνην ἀνάρρησις

437.20

88.22

f. 54r 13

ἐν τῇ τοῦ μνημονικοῦ 437.29 φαντασίᾳ

89.1

f. 55v 11

ἀνέδειξε

441.18

91.14

f. 59r 9

τοῦ νοητοῦ θεωρῶν

476.28

97.15

f. 59r 9

ἀνεκπομπεύτως

476.28

97.16

f. 59v 7

ἐπιστροφὴν δὲ ἱερὰν

477.1

98.1

f. 60r 19

τὰ θεουργικὰ

477.47

99.6

f. 60v 10

διαδίδοται

480.20

99.21

f. 60r 5

καὶ λήθης

480.30

100.3

f. 62r 3

συμβολικὴν εἰκονο{γραφίαν}

481.33

101.13

ň Ņ Ņ

ñ ŁŤ÷ Ƅ÷ Ũó .ŸƤł Ŷł Ʀ÷ ƉŦ

Ņ ťƉŅ ƦŶ Ł÷ ŴŅ ōſƦó ƀò Ɖł łŏ ò .ťƃ÷ ŴźƙſŌ Ī÷ Ī÷ Ņ ŏ ò ň Ņ òŅ .ŦƦ÷ ƀìŅ ƍņƌĭĬƦ÷ ƉŦƦ÷ ſŅ ŵŶƈƕ Ņ ò ł

Ņ Ņ ň

.ŦƦ÷ ſŅ ųņņ ƭŦƦ÷ ƊŶǓĪ

Ņ ł ň .ŦƦ÷ ſŅ űŅ ó ƣò ĭťźŷò Ń ìſ ó ł

Ņ ĪŅ Ī÷ ñ ƀƉ .Ł÷ Ʀ ʼn ƐƉť Ņ Ņ ÷ ƊŨ ł ł ŁŅ ÷ Ŵƍŏ ƙÿƇ ŦƦ÷ ƀìŌ Ņ ƍƀŅìƍƙ÷ ƉŦ ò ň ł .ťŨƦƃĪ Ņ

Ņ

Ņ ħ÷ ųõ ſŌ .ťƊÿƇƣ ŏòŅ

ň ò

ň÷ ūó ųŨ .ŧ Īň ÷ ĭųƕťŬ

8

ł ł ł ķƦ÷ ſŴ Ŷ ň.Ŧ ŵƀò Ō ìƍūťňſŵŅ Ŷò ł ÷ Ņ ÷ ƄƉł Ō ƙƍ ÷ .Ʀ÷ ſŤ Ņ Ō ł Ņ ŏ Ņ ł .ŦƦƤſűƟŦŁŴƍƀìƍƙ÷ Ɖ Ņ ò .ŦƦƀìŅ ƌųëƆŤ ņ Ɖł ŏ ŏ Ņ łó łó 9 ķĭĬ . Ł÷ ŴſƢƐƕŁǓŁűƀŨ ł ł .IJŴƖŹĭ Ņó ŏ ň ò .ŦƦƀìŅ ƍƐŅ Ƙ÷ ŴŹťƍƟŴſŏ

ò ŧǔƉĥƦƉĪ IJĬ IJĬ ƋƆ ŧĪĬ  8 BL Add. MS 12151 marg.:ľĪĮ Ƨĭ .ťſƢƉ ĶűƟ ŴƃĿűƊƆ ťƀũƍŨ ñ ñ ñ … ĝŧĪĭųƕĭĬƨì ƀìŶĪųŬūųŨŦųƭĪųƌĪĬŴƕŧűŶƦƉĪƎƉƅſĥ ųƀƇƃƦƐƌťƍƃĬĪ . 9 BL Add. MS 12151 marg.: .ŦƦŶĭǔƉƦƀƃĭĥťƙūƢƐƕĿĥķĭųſƦſĥťƍƉĪťƐƘŴŹ.

156

J. LOOPSTRA

Dam. syr. MS 7/16 BL Add. 12151 ff. 159r a 23 – 159r b 16

Ņ

Ņ ł Ņ Ņ òŅ ł ň òł .ŦƦ÷ ſŵŶťƍƀƕĭ

.ŦƦ÷ ƀŅ ƉǔŨ

Ņ ŏ Ņ ł Ņ Ņ Ōò Ņ òŅ ł ƀìŷƉŦƦ÷ ſŵŅ ŷëƆ Ī .ŦƦ÷ ÿƇ łő Ō .ųƆƎƀìŷÿƇƤƉ łñ Ō Ɵűƃ .űó ƀƖ Ņ Ņ ňó ŦƦ÷ ƀìŅ ƌǔƐ Ũ Ņ ŏ Ņ òł źŶ Ŧ. Ł÷ Ŵƀ ň ł .ųƆ űó ƖƠƉ Ņ ŦƦ÷ ƍƀŌ Ņ ìƍƙ÷ Ɖł Ņ Ō Īł .Ł÷ ŴƤſƢƆ Ņŏ .ĶűƉƧĭĪ Ņ Ō ĥĿł ň ŤſĥŌ .ķŴƀŹ Ō Ŷõ Ł÷ ňĥĪ .ųƍƉƁź Ņ ŏ ŏ Ņ ò ÷ Ƙĥƈƕ .ŦŁŴƌŴŹŴƘƁ

.ŦƦſųƭŦŁŴƍƊÿƇƤƉĭ

Ņ ó ň ŏ :ƎňſĬŁ÷ ŴƀŅìƌĥĮŅ Ƣņ Ɔ .ƎƆĥƦ ʼn Ƥò Ɖ

Greek

PG 3

CD II

f. 62r 4

βολαῖς

484.19

102.10

f. 62r 5

τοῖς θεωρητικοῖς ὀφθαλμοῖς

484.20

102.11

f. 62v 5

θεοπαραδότως

485.7

103.12

f. 63r 27

ὡς ἀσθενέσιν ὂψεσιν

501.28

f. 65r 28

ἀποτελειοῦσαι

505.21

107.27

f. 66r 20

τὼ … κλίνας

509.12

110.11

f. 67r 2

τῶν σαρκικῶν

512.10

111.22

f. 67r 4

ἀναμαρτησίας

512.13

111.24

f. 68v 9

ὑποτιθεῖσα

516.15

114.15

f. 69r 4

ἐπιστρεπτικῇ

532.7n

115.9

f. 71r 22

{ἱερ}αρχίαις

537.6

119.16

f. 73v 13

οὐδενὸς

556.11

122.12

f. 74r 3

ἱερατεῖον

556.31

123.2

f. 75r 21

ἠμαρτημένα

560.11

125.11

f. 76r 16

τῆς τε οἰκείας … ἐπιγνωμοσύνης

561.24

127.4

f. 76v 26

ἐξαιτούμενα

564.5

128.3

f. 78r 6

τὸ μυστικὸν αὐτῶν

565.33

130.7

Greek

PG 3

CD I

f. 83v 15

μακαριωτάτης

593.33

117.3

f. 87r 16

τῇ Συμβολικῇ

597.19

121.3

f. 87r 30

ὦ καλὲ Τιμόθεε

597.33

121.14

f. 88v 7

καὶ ἀνέκλειπτον αἰτίαν

637.37

124.8

10

105.8

#4 The Divine Names (CPG 6602) Dam. Syr. MS 7/16 ff. 159r b 16 – 159v a 2

Ņ

Ņ ŏ Ņ ŏ Ņ ň ň .ŦŁ÷ ŴƌŅ Ł÷ ƧŤƘ ň ŅŌ Ņ Ņ 11 ŦŁŴƊ ſŤſ ĭّ ĥ . ÷ ƀŹť Ņ Ņ ň ł ŏ Ņ ó ł ó 12 ŦƦƀƕŴũƉŦƦÿƇ ÷ ƖëƆĭ . ÷ ŴŹ .ŦƦ÷ ƀìŌ ƌƦŨ

BL Add. 12151

PG: ἀποτελοῦσαι. BL Add. MS 12151 marg.: .ŦƦƀìƌ ŁƨƘŦŁĭųƭŁŴLjƊƉĜħƦƄƊƆŧĪĭƦƤƉŦŁƢŶĥŦŁŴƍŨƦƄƉ. 12 BL Add. MS 12151 marg.: ŴƠũƣ ƁƆĪ ťƀƉĿŤŨĭ .ťƀòìŶĪ ťƕŴũƉ ĭĬ ĴŁŴƆĪ ŧĿŴƉŵƊŨ ŧƢƀƉĥ ò … .ťƀòìŶ ťƀƉĪťƕŴũƉ . 10 11

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. Syr. MS 7/16 ff. 159r b 16 – 159v a 2

ň ŏ Ņó ŏ .ŦƦƕŴũ÷ ƌŅ ò .ƎſŌ Ī÷ ŴŐ Ŷò ĥņ ŧűň ÷ ņſŴŶŐ

.ųſò ĪŅ ó ĭĬƈƕ

BL Add. 12151

Greek

PG 3

157 CD I

f. 89r 1

ἐπιστήμην αὐτοῦ

640.6

125.3

f. 92r 27

πηγαία

645.19

132.1

f. 94v b 10

αἱ ἑνώσεις … ἐπικρατοῦσι

652.3

137.5

f. 95v b 34

τοῦτο εἲρηται τὸ

681.32

140.17

f. 96r b 24

ἐπιλέλησμαι

684.5

141.15

f. 98r a 14

φωταγωγίαι

696.19

145.5

f. 98r a 16

καὶ τὰ τελεσιουργὰ

696.20

145.5

f. 100v a 26

ἐπιστρεπτικὴ

701.21

150.11

f. 101v a 14

κατὰ τὰ αὐτὰ καὶ ὡσαύτως

701.42

151.11

ł ÷ .ŦŁ÷ ŴƀìŌ ƌƢŶò ĥĭ .ŦŁ÷ ŴƀŌ ƉĪĭ

f. 102r a 5

704.25

152.15

Ņŏ Ō Ņ ŦŁŴÿƇ ƀźŨƎſŌ űó ũ÷ ƕñ űƃ

αἱ ἑτερότητες αἱ ὁμοιότητες

f. 102v a 14

ὃτι καὶ προνοοῦντες τῶν καταδεεστέρων

704.49

153.8

f. 104r b 3

καὶ σκαιὸν

708.26

156.2

f. 104r b 9

τῶν ἢχους ψιλοὺς

708.29

156.4

f. 107v a 22

τί τὸ κακῦναν αὐτὸ

716.11

162.14

f. 107v b 17

πυρὸς τὸ ψύχειν

716.25

163.10

f. 112v b 11

διειδέστατον

724.23

170.2

f. 115r a 8

θυμὸν καὶ ἐπιθυμίαν

728.13

173.1

f. 124r a 12

κέντρῳ

821.1

185.4

f. 126r a 14

ὁ φιλόσοφος … Κλήμης

824.47

188.11

f. 129v b 17

καὶ ἂνουν καὶ μωρὰν

868.4

194.16

f. 130v a 3

τῶν … νοήσεων

868.25

195.9

f. 133v a 5

ἠλευθερωμένον

873.3

199.18

f. 134r b 15

τῶν ἀμβλειῶν ὁράσεων

892.8

201.14

f. 135r b 22

Ἐλύμας ὁ μάγος

893.12

203.5

Ņó

Ņ ƦſŵŅ Ŷł ñ Ĭõ Ʀ÷ ſŵł ŶŦ .ųƍƉIJ

Ō Źł .ťƌõ ĥƁƖ Ņ ó ł .Ł÷ ŴōſƦƀò Ɖĭ Ņ ÷ ĭŃ .Ł÷ ĭű÷ ƀŌ ũƕ Ņ Ō Ņ ł .ŦƦ÷ ƀìƍƀìƍƙ÷ Ɖ Ņ ŏ Ō ł Ō ÷ Ĭĭ .ŦŁ÷ ŴſĬűƃIJ õ Ņ Ņ ò

Ņ Ņ Ņ ł

Ņ

Ō ƣĭ Ņ .ŦƦ÷ ƀź

ŅŅ ł .ŦƦ÷ LJĽò Īł ň ł ñ Ɖñ .ųñ ƣŅ ŤŨĥĪ ĭĬŴƍ ł ŴƌĪ ŏ.ĭĿĭĿŅ ŴƠƊ ŏ ƆŧĿ õ Ņó ł ł .ŦƦŶƢũ÷ Ɖĭ ň ň ň ò .ŦƦ÷ ūó ǓĭŦƦ÷ ƊŶň Ņ Ɵň 13ķĭƢźƍ Ņ ÷ ƏŅ ŴÿƇ Ņ ƀƘ Ō ƀÿƇƟť Ō Ō ƘŴ .ƑƀƊ Ņ Ņó ł ł ň óŏ ò Ņó Ņł .ƨƃŴƏĪŦƦſŵŶ ł ŵł Ɖñ .ųƆĺŵƕ Ņ Ņ òŏ ł Ņ Ņ ò Ņ .ŦƦ÷ ŹŴƊƕŦƦ÷ ſ ŵŷëƆ

Ō ƣĭŦ Ņ ƦƌĭųƉƧĭ .ŦƦ÷ ƀź

ŏ ň

ł ƉŃ Ŵƭ :ťƣŅ Ƣņ ŶĸŤ

13 BL Add. MS 12151 marg.: ƦſŤƟĪĮĜŦĭĬĪťƉĭĬŦĭĬĬƦƇźƉĪťƉĭĬIJĬĭƦſĥŦƦƇƕĪĭųƌĥ ñ … .ƎƌƢƉĥƎƍƉűƟĪƅſĥŦƦſŴŶŁĭťƣĪŤŨĪƅſĥ ĝƈƃƋƀƟŁĥĶűƟƈƃĪŦƦƇƕĭųŨ .

158

J. LOOPSTRA

#5 Epistles (CPG 6604, etc.) Dam. syr. MS 7/16 ff. 159v a 2 – 159v a 22

BL Add. 12151

Ņ ł f. 157v a 8 ł ł Ņ ó Ņ Ō ň ł ł 15 Ƒƀì . ƌ ŤƘ÷ ŴëƆŴƘĥƁƆťŶƞƉñ Ī f. 158v b 13 Ņ

.ŦƦ÷ ƀŅ Ņ ìƍƕǓĥ

14

Ņ

Ō ū÷ ł .ĸŴſŤ

16

ŏ ŴŅ Ƙó ó Ɵł ŴëƆ ĸŴŅ ƘĿŤ

17

ł

ŏ

ň ň Ō ĥ 18 ƑƀƐƙ ƀÿƇƟ . Ō ł œ ł Ņ Ņ ƢëƆť ł ÷ ĭł ƉŅ űƕ .Ʀ÷ Ɗõ Ɵťł ƤƉ ň Ņ Ō ÷ .ķĭƢŹŤƉŤſűŨ ł ł œ .ŁŴƆ ÷ Ʀ÷ Ƈõ ūó ĿƦ÷ œ Ƅł ó Ƙõ ÷ Ĭň Ņ Ņ .ĸŴÿƇƀŌ Ƙ÷ ŴƊſŌõ Ī÷ łõ .ųƊƕĭĿĬűƃƧĥ ň ó Ƣƌ Ĵ÷ ŴƘųƌ .ƈū

ŏ Ō

ň

.ŴſǓƨŌŃ ìſĥĭĭĬƎňſƢƟƦ÷ ƉĪ õ

19

ň

Ņ ó

ł ّĭĥ .ťźƀō Źŧ ĿƦƀƉ

Greek

PG 3

CD II

καὶ γεηρῶν

1072.42

161.1

ἒδει συνιδεῖν Ἀπολλοφάνη

1080.25

167.4

f. 156r b 16 ooo

Γαιῳ

1069.10

159n

f. 158r 28 ooo

Πολυκαρπῳ

1077.23

165.2

f. 159v a 11

ἀναποδίζῃ

1080.42

168.4

f. 160r a 5

ἐκλείψεως

1081.12

169.2

f. 160r a 15

εἰς τὸ … διάμετρον … ἀντικαταστᾶσαν

1081.17

169.5

f. 160r b 5

εἲτα ἀναποδίσασαν

1081.21

169.8

f. 160v a 24

Δημοφιλῳ

1084.43

171.2

f. 160v b 18

ἀλλὰ καὶ ὃτε πρὸς αὐτὸν

1084.7

171.11

f. 165v b 18

ἒτι τῶν ἱλαρίων ἡμερῶν αὐτῷ τελουμένων

1097.29

189.2

1104.24

193.3

f. 167r a 18

ὦ καλὲ Τίτε

Ņ ŵƉ ł Ņ ƣť ł ĭł ň ƖëƆ .ťƤŅ ſŌ űó ƟťƀƠ

f. 169v b 16

1109.18

201.8

Ņ Ņó Ņ ł ó ŦŁĿó ŵł ūĸ ŴƊŹŤƙëƆ

καὶ τὸ ἱερὸν αὐτοῦ πόμα προνάουσα

f. 171v b 15

1117.22

208.3

ł ŏ

κατὰ Πάτμον τὴν νὴσον

f. 173r a 17

n/a

ł ƏĪĬƢŨ Ņ Ō ƢƟŴ .ƑƀŹĥ

f. 173v a 1

n/a

20

Ņ Īň ó źƌŴƃĿ÷ Ƨť .ŧ Īň ÷ Ťō ƣò Īť Ń ŷŨ

21

ò ò BL Add. MS 12151 marg.: … .ƦƌĥƈŨƦƐƉťſųƭŧű ũƖƆķŴƌĥű ũƕŦųƭƅſĥŦĭĬƧťƍƄſĥĪ . õ BL Add. MS 12151 marg.: .ĬƦſĪĭƦƆŴƐƄƊƆƦſĥĪĸŴƀìƍƘƨƘĥŦĭĬƢũƐƉƢƀūƧ . õ 16 BL Add. MS 12151 marg.: ƦƆŁĪŦŁƢūĥĬŁŴƆħƦƃĪĭĬIJĬĭƦſĥĸŴſŤūťƌĬĪĜťƌĥƋŷƙƉ … .ťźƐƇŬƌĭĥƎƍŶŴſťſųƭ. 17 Or, possibly taken from text in BL Add. MS 12151, f. 159r marg. 18 BL Add. MS 12151 marg.: … .ťƟŴƇŨƦſĥĪĭĬťƄƣŴƘĪųſƢƣĺĪĭƦƤƉĪŴŷƇŨťƃĿĬ. ò ò 19 ñ BL Add. MS 12151 marg.: … .ŴſǓŤƌĥķĭųƆĭĭĬƎſƢƟĪŧǔƃƦƘƁƇ ŶűƆĶűƉŦƦ ƉŴſĭĭĬƦſĥ . 20 BL Add. MS 12151 marg.: ƋƀƟĥĪ ĭĬ .ťŷìƀƇƤƆ ŦĭĬ ĺűſĪ ĭĬ IJĬĭƦƌĥ ťƤſűƟ ĸŴźƀŹ ťƌĬ .ĸŴźƀŹĪųƇſĪĬŁŴƆťŷìƀƇƣƎƉƦŨƦƃŁĥĪIJĬŦŁƢūĥťƕĪŴƤƉĪƅſĥťźſƢƟĪťƘŴƠƐƀƘĥ. 21 PG: προχέσουσα. 14

15

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. MS 7/16 ff. 159v a 2 – 159v a 22

ł Ņ

ŏ

Ō ƢƟŴſŌ űƆƁì ƌŴƊƇƣ ÷ .ƑƀŹĥ õ Ńĥ

ł ó ňƖŨ÷ Īł ó ŦƦƍſűƉ ƅ÷ ũÿƇ ół .ŦųƭƑƀŌ ƘĥĿŤƏł Ō ŴŅ ƘŴó ƀÿƇ Ō ſƧ Ō ƦƍſűƉƑ ƀëƆ ÷ .ťƤƊƣ õ ł ł łó ňƀëƆŁŃ ó Ʀ÷ Ɖňò .ťſĿŌ ƧŤŨķĭųŨƎ ł Ņ Ņ ŴŅ ƀŌ ƙó ƀƇƠƏłƧ ÷ ĿŤźƌĸ .ƅƇſŌ Īŧ ō ł ň ň Ņ ł ň :ťſŴƍōſ̈Łĥ÷ ĪťƃǓ÷ ĥƦƀŨ

BL Add. 12151

Greek

f. 173v a 9

n/a

f. 174r a 25

n/a

f. 174r b 1

n/a

f. 174r b 19

n/a

f. 174r b 30

n/a

f. 175r a 17

n/a

f. 175v a 3

n/a

PG 3

159 CD II

160

J. LOOPSTRA

BASIL’S HOMILIES # 1 On the Beginning of Proverbs (CPG 2856) Dam. syr. 7/16 ff. 159v a 22 – 159v b 19

ŏ

ó .ťſĿŅ Ŵū ÷ Īƅſĥ

Ņ Ō ŏŅ ół .ķŴƀƉŴſĭƢƙƆ ł ł ł ó Ņ ó ŦƦƇƉ Ɗūĥ .ĸŤź ÷ ƢƘ Ʀ÷ ƆŁ Ņ ŏ ó Ņ ìƍŶĭ Ņ Ŀ[ĥō ] 22ŦƦƀ ŏ űƀ ó ó ň ÷ ſŵŏ ŶĭĬ ł ň ŁŴ÷ Ɩſ Ō ÷ ŨŌ ó .ťƘĭĽƢƘĪĬŁŴ ň ŏòŅ .ƎſĪŦŁ÷ ŴſĽ Ņ ĶűƉƧŴŨŏ ó Ņ ó ň Ōó ł ñ .ťũõ ŹƁŬƏñ ĭĬ Ņ Ņň ł ň 23 Ǝſű÷ ũƖ . ÷ ʼnƌñ ťƐƀūŌ ó ŴëƆĭĥŁ÷ ňò Ņ ł ó ò ň .ƎſŵŅ Ŷł Ʀ÷ ƉĭƎƇƃ÷ ƦƐƉ Ņ ł Ņ ŏ .ĸŴŹŤƉŴŹĭĥƎſĪ Ņ Ō ł ƌƧĪ IJĬ ñ .Ʀ÷ ſŌ ŤƤƀƤ ŏ Ŷĭ ŏ Ō ìſƞƍëƆ ň. Ł÷ Ŵſŵ ł ł 24Ĭň Ł÷ Ŵŷ Ĭ łó .Ŧĥʼn ǓĥŁĭĥ ň ŏ òŅ ň Ņ ſĭñ Ĭ .ŦŁ÷ ŴſĽƎ ł ó Ō ſŌ Ī÷ ł ó ŴŅ ƀƊ ÷ ĭł ű÷ Ŭň ó ƍł Ɖñ Īĸ .ĵƦ ʼn ƙƉ Ō ł ŹŤƉň ĭŤŅ Ŭ ł÷ .ťſƢ ʼn ŨƎňƀìƍƕõ űŨ ł Ņ ƢźƏ Ņ ŤŨĻĥ ó Ō ó Ɔĭ .ťƀł ūŴ Ņŏ Ō ŏ ó ŦŁ÷ ŴźſĥŴƘ Ņŏ Ō ł ŦŁ÷ ĭƢźſ ĬĿĭ ł ł Ō Ņ ó ÷ ƏĪ .ťźƊƐƀƘŴ Ņ ŏ Ō ÷ ƏŅ .ŦŁ÷ ŴźƐƀƘŴ Ņó Ņ Ō Ō Ņ ÷ Ə .ŦƦƀƠƀźƐƀƘŴ Ō ň Ō Ō ÷ .ƁƠƀźƟƧŤŃ ſĪƎƉ œ ñ .Ʀ÷ ƍł Ũõ ó ĪĮł ó ĥʼn ƎƉñ IJĬ 22 23 24

Camb. 3175

Greek

lac. lac. lac. lac. lac. lac. lac. lac. lac. lac. lac. lac. lac. lac. lac. lac. lac. lac. lac. lac. lac. lac. lac. lac.

Most “masoretic” MSS read: ŦƦƀìƍŶĿĭĥ. The ending Ǝſ has been Ņ ŏ ł erased. Most “masoretic” MSS omit ending. Original reading: Ĭñ ŁŴ ÷ ſŵŶĭ.

PG 31

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 ff. 159v a 22 – 159v b 19

Ō Ņ ł ł ł Ņó Ņ ŏ ł Ō ŤźƏ ŤŹŤƟĭ ..ŦƦƀƏŴƀƇŹƎſĪƑƀƏ Ņó Ņ Ņ ł ñ .ŦƦƀìƍÿƇƖƉ IJĬ ł ň ł ƈƙƌƦ÷ ƌ Ņł ÷ .ŧĿʼn ĿűëƆ Ō Ō ň ŏ .ťźƀìƌƢŨ÷ ŴƠƆťƍƃĬ ł Ō ĮƎƉĪ .ƁëƆĥ ň .ľƢʼn Ƙõ Ł÷ ĥĪ Ō ťƀł ƊſŌ ĮƧĥ Ņ ňó .ťŨó ĪƎƉƎſĪťƀLjŨ Ņ ŏ Ō ó ŏ :ŦŁ÷ ĭƞſĿŁƎƉķŴƍŷňìƌ ł ƊūŦƦ Ƥƀ .Ǝƍƀ õ ŨĪ÷ ÷ñ

Camb. 3175

Greek

161 PG 31

lac. lac. lac. lac. f. 1A a 1

ἐπιτηδειότητας

f. 1A a 4

οὒτω καὶ τὸν κυβερνήτην

417.16

f. 1Br a 24

ἒκ τινος ζάλης

420.15

f. 1Br b 6

τῶν μισούντων

420.24

f. 1Br b 36

ἀλλὰ … ζημίαν

420.42

f. 2v b 33

ἐν νυκτὶ δὲ ἀπό τῆς Ἂρκτου

421.34

f. 2v b 36

τεκμαίρεσθαι τὴν εὐθύτητα

421.36

417.13

# 2 On “Be Attentive to Yourself” (Deut. 15:9) (CPG 2847) Dam. syr. 7/16 ff. 159v b 19 – 160r a 1

Ņ Ņ òł ŦƦƀ ÷ ƤźƉƎƉ ł Ō.ƁëƆĥĮƅſĥĪ ł .ƎſŌ Ī÷ ƞƉƧĪ Ņó Ō Ō ſƧ .ŦƦƙ÷ ƀÿƇ ł Ņ Ō .ťƐƀƐƌĭ ŏ Īł Ō ó ƆŅ ŴƌŅ ĥł Ł÷ ŴƙƆ .ťƀł ūŴ Ņ Ņ Ō ñ ŏ ĭĿŏ ĥƦ ò Ł÷ Ŵƕ ł ōſĥĪŦ ƀƃĭŃĥ .ƅſű Ņ ŅŅł ň ł ÷ Ǔ .ŦƦ÷ ƀƕǓťƄƉ ł Ō Ō Ņó Ņ Ņ Ņ Ō ÷ Ł÷ ŴƍƤſǓ .ťƀźƀƆŴƘĪŦ łñ ŏ ó ķ ŴÿƇ ƙ ƠƌťſǔƃŴƌ . ł Ō Ō Ņó ó ňò Ņ ĸŤƀźƀƆŴ ƘĪƎƀìƌĬñ ł ó ł .ťƘĥ ʼn ǔŹŤƏ Ņ Ņ òŅ Ņ .ŦƦ÷ ſƞíƭ Ņ ł ł Ņ ł ÷ ĪŦ ł ÷ Ʀũ ƃƢƉ .ťƠŨó űƉ Ņ òŅ ł Ņ ó ŏ ÷ ŨĭĿ .ŦŁų ÷ ƉĥĪť

Camb. 3175

Greek

PG 31

f. 3r b 10

κρυπτών

197.40

f. 3r b 37

οἶον ζάλη

200.5

f. 3v a 12

τοὺς μὴ προσέχοντας

200.11

f. 4r b 12

ἀδίδακτον

201.15

f. 5r a 1

καὶ ἂτονον

204.50

f. 5r a 23

ἳνα κατὰ ἀναλογῖαν

205.10

f. 5v b 15

τῇ προβολῇ τῶν χειρῶν

208.16

f. 6r b 5

τούτοις βοσκήματα

208.45

f. 6r b 7

ἀρχὰς πολιτικὰς

208.46

f. 6v a 9

τὸ ἀλλότριον ἐξετάζειν

209.17

f. 7r a 6

οἱ τὰς πολιτικᾶς

209.47

f. 7r a 14

οἱ σατράπαι

209.49

f. 7v a 14

ἀναγκαῖα

212.32

f. 7v b 2

ἁρμάτων χρυσοκολλήτων

212.42

f. 8r b 6

θεραπαινίδων … θορὺβον

213.36

162

J. LOOPSTRA

Dam. syr. 7/16 ff. 159v b 19 – 160r a 1

Ō łó ŏ

Ņ ł

.ťſł ŁŤ÷ ƙƉŴƏIJĬŧűñó ſĥ

Ņ ň .ťƙƏĭťſŅ űƌŅ ÷ ŏ Ņò Ņ ł .Ƨʼn ŴƠƖŨťƃƢó ƃó Ʀ÷ Ɖʼn ł Ņ ÷ ĿIJĬĭƦſĥ ŧűƕ

Camb. 3175

Greek

PG 31

f. 8v b 2

ἐπανιοῦσα συμπάθεια

216.20

f. 9r a 33

τῆς ἂνωθεν ἐξοχῆς

217.2

f. 9r b 10

περι κλωμένην ταῖς σκολιότησι 217.7

f. 9r b 15

ἀπαλή τέ ἐστι

217.9

#3 On Fasting I (CPG 2845) Dam. syr. 7/16 ff. 160r a 1 – 160r a 16

Ņ Ņ Ō ŏ Ņ ň Ǝƍł ƙ÷ Ƈł ſł Ł÷ ĥĪťƍƄſĥ Ō ñ ƠƉ .ųëƆƋƀ łň Ņ .ƎſŌ űó ũ÷ ƕñ ťƐ ʼn ōſǔŹĥĥŁ÷ ň ŏ .ťƍƕĭǓ Ņ ł Ō ĥł .ķŴźƌŤƀƉ Ņ ł .ťƀŅ ņ ìƍƆŤŹĭ ł ŏ Ņ Ō Ťł Ƙ÷ ŴŅ Ƙó ĥĴ ĭűŨƧ :ƑƀƏ ň Ō Ɖł Īť ł ŷŅ õ Ō ìƀìƌĭťƀÿƇ Ņ ƣł ÷ ƍŅ ƀō Ƅó Əť .ťƏǔƀŬƀ ł ÷ ƦƘƎ ÷ Ɵň Ʀ÷ ƊëƆ .ĴĿĭ Ņ ňŌ Ņ ó ÷ ƍƀņ ƃ .ŦƦ÷ Ƙ÷ ŵſĪť ł Ņ ƌťƀŅ ƙõ ÷ ƕł .ƅƤƙ ŏ ŏ ŏ .ķĭųƊƏŅ ŴŨĭĬťƙ÷ ſƞŌ ſŌ .ťƀŅ ƠƀƏŴƉķŴƌŤūĿĭ ÷ł ĥ

ŏ ƨʼn ƟŅ Ŵò ƕĭ òł łŌ .ťƀŅ ƉƎƉƢƠſűƃ ťƉĭƞŨ ň .ƎƐŶł ó ł÷ Ņŏ .ťƉŴƀƆųƆƦƌĥƎňƀƘűƉ łñ .ƦƌĥťźƤ ʼn ƉĪ Ņ ň ł łó ň ł ÷ ƀō Ɔħ .džƊƉŦƦÿƇ ̈ ó .ƥƃó ŁƦ÷ Ɖ ł ĴĮĿŅ ŁƧ ÷

Camb. 3175

Greek

PG 31

f. 9v a 16

ὀργάνου μουσικοῦ

164.11

f. 9v b 3

Διατεθῶμεν τοίνυν

164.20

f. 9v b 23

τὴν χὰριν ἳστησι

164.29

f. 10r a 34

θεατρίζουσιν

165.22

f. 12v a 2

βραχὺ

172.44

f. 12v a 25

ἀμίαντον

173.4

f. 12v b 14

καὶ ἒνδροσου

173.19

f. 13rA a 26 οὺδαμοῦ ἀπόφασις

176.3

f. 13rA a 29 πέπαυται μαγείρων ἡ μάχαιρα

176.5

τῷ τραπεζοποιῷ

176.11

f. 13rA b 5

f. 13rA b 30 δανείον φύσιν

176.25

f. 13vA a 23 περιέγεσθαι

176.37

f. 13vA a 32 τούτων περισπούδαστος ἡ ὰπόλαυσις

176.42

f. 13vA b 30 καὶ μεταπτώσεις

177.13

f. 13r a 4 ooo

ποτέ ὓδατι βαρηθεῖσα

177.17

f. 14r a 17

νηστείᾳ

181.1

f. 14r b 18

δαπανᾷς τὴν ἡμέραν

181.24

f. 14r b 32

τῶν παθημάτων

181.30

f. 14v a 4

προσπταίει ἀταμίευτα φθέγγεται 181.35

f. 14v a 13

μή μυσταγωγείτω

nf

181.40

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 ff. 160r a 1 – 160r a 16

Ņ ŏ Ņł ó ł .ƦƌĥƢŶŌ Ľűƃ ł ƀƣ Ņ Ŵŏ Ŭƣ Ō Įĭť ƁëƆĥ ÷

.ŦŁ÷ ŴſĭĿ

Camb. 3175

Greek

163 PG 31

f. 14v a 14

ἡ μέθη

181.40

f. 14v b 18

ἰλιγγιῶν

184.9

f. 15r a 12

ταραχῆς καὶ ζάλης

184.28

Greek

PG 31

#4 On Fasting II (CPG 2846) Dam. syr. 7/16 ff. 160r a 17 – 160r a 25

ł ŅòŅ òł ŏ ł ó ň .ťƀŅ ƊŨķŴƟƦƤƌ Ņñ ŏ Ō ó ó ň ŁƦƌ .ķĭųƆƞʼnƭķŴźƀƕ ł ŏ ň ň Ņ ó .ķĭųƍƏĥťŨĿŃ Ʀ÷ Ɖ ł ñ ſĥŌ .ťƍŅ ƏŅ ĥ ųëƆƦ ł Ņ ƠƉ ťƊƀ Ņ Ņò Ņ Ņ Ņ .ŦƦ÷ ƀìƌĮĭŦƦ÷ ƃ÷ ĭǓĪ Ő Ņ Ņ Ō ƎſĪķ Ŵ ƀƏŴ Ɗſ ĪŌ ÷ . ŏ ň Ō ŴŅ Ƙó ñ ƍſŌ Ł÷ ĭŤźƀëƆ ŦĭĬť Ņ Ņ ł ƍſŅ ĥł .ŧƢƉñ Įť ł ł .ťſƢƉIJŤƌĭĪŅ ÷ ĥĪ÷ Ņ ŏ Źł ł Əʼn Ŵò ƀÿƇ .ťňſƦƤò ň ÿƇƘ÷ Īť ł Ʀ÷ Ɖň :ťƍƉŴſƎſųƆ ō ųëƆ .ťſŅ ŴƍƖëƆƎƤƖƉñ

Camb. 3175 f. 15v a 20

ἀσκητὴν

185.29

f. 16r a 23

ὐδατι καταρδευέσθωσαν

188.18

f. 16r a 33

ἀχθοφορεῖν αὐτοὺς ἀναγκάζει

188.23

f. 16r b 29

τὸ σιτηρέσιον αὓξεται

188.40

f. 16r b 31

ἒχων τῆς τροφῆς

188.41

f. 16v a 5

συνέστηκε

188.45

f. 16v b 26

παλλακίδας καὶ ἑταίρας

189.28

f. 17v a 7

Δημοσίᾳ δὲ

192.25

f. 17v a 9

ἐμπολιτεύεται

192.26

f. 17v a 21

ποῖος χορὸς

192.32

f. 18r a 30

Ἀδωναὶ Κυριε

193.21

f. 18r b 15

τοῖς παιδαρίοις τῶν ἀλλοφύλων 193.32

f. 18v b 18

τῶν ἀνοάτων σήμερον

196.19

#5 Against Drunkards (CPG 2858) Dam. syr. 7/16 ff. 160r a 25 – 160r b 10

Ō ó Ɛł Ɖñ Īł ó .Ǝƍſł Īų Ņ Ǝƍƀł ƐŌ Ɖñ Ĭĭ ňł ó ō ĪĮĥ .ƁƉ Ņ ł ÷ Īó Ŵŏ ūĭ ò .ŧűň ÷ ƟǓĪŧ ʼn ÷ Ō ſĥŌ .ŻňƀłìŷƉƁƠ Ņ ó Ō ó ł Ņ łó ÷ ƢōſųūťƍƃĬ .ťŬƀū Īĭŧ

Camb. 3175

Greek

PG 31

διαμαρτυρόμενοι

444.50

f. 20r a 9

ἐζημιώθη

445.8

f. 20r b 35

χοροὺς συστησάμεναι

445.44

f. 20v b 7

εἰκῆ ῥαψωδεῖ

448.16

f. 21r a 32

οὓτω παραβλέπει καὶ οὓτω παρακούει

449.2

f. 19v b 26 nf

164

J. LOOPSTRA

Dam. syr. 7/16 ff. 160r a 25 – 160r b 10

ł

Ō ĥʼn Ł÷ ŤſĪŌ ÷ ŁŴƆ .ƑƀƏ ÷

ò ł Ņ Ņò ŏ .ķĭųƀìƍƀƕķŤƌĭŴƟ ŏ ĭĿŏ ł ó ĭųŶ Ō ƃķ ŧ ĿŅ Ųŷ .

Ņó Ō ƙƉƧ .ƎƀƐ Ņŏ ł Ņ ƣł ſų ÷ .ŧ ĿŴƤƘĭƎſĪť Ņ.ŧƢƊ ł ñŶĪƨŅ ŨŅ ó ĬƎƉĪĭ ł Ĭñ ł łIJǔſĭŌ ƦëƆƎƀƆĬ ÷ . ň Ō .ƚƀŹƦ÷ Ɖĭ Ņ ł Ō .ťƍł ƃŤ÷ Ɖŧűſó Ń ĥñ Ņ ŏ ł ƧĪķŴƌ ñ Ũň ÷ ǔū Ĭť .ŴŷƤŶ ņ ň ò ł Ņ ł ł ół ò ƢƊŶƁìƍŨŵƉ ƎſŌ űƕ ÷ Ŵł Ɖñ ĭł .ƨōìƀƘŤó Ɵĭŧ ŧ Īň ÷ űŅ ÷ Ŷò ň

óŅ ò ň ŏ

.ťźƀŌ ƘŴźŨ .ŧ ǔŶŴƘ

Ņ Ɖ ł ljŤ ň ƉŅ ljň ǔƠ ł ñ ƢŅ ſŌ ƻó ł ƎƀŌ ƙƖ ÷ Ɖŧ ň ó łó ó ň Ņ Ņ ł ŦƻŁƦƉťƍƖźŨ Ō Ťł ƀō ƘƎ ÷ ƀŌ Ɩõ Źűƃ .ƎƀëƆ Ņ Ō Ō Ņ Īł ÷ ƀìƍƉŧűŶ .ŦƼƠ Ņ ŶŦ ł ŴſŅ űëƆ ł ĭł ťƀŅ Ņ ìƌƢƊ ň ó ł .Ʀƙ÷ ÿõ Ƈſł Ł÷ ĥĪƎƀƆĬ

Camb. 3175

Greek

PG 31

f. 21v a 12

διάθεσιν

449.31

f. 21v b 23

πελιδνοὶ οἰ ὀφθαλμοί

452.4

f. 21v b 24

πνεῦμα προσεστηκός

452.5

f. 21v b 38

οὐκ ἐπιτρέπει

452.11

f. 22r b 33

χλιαρὰ δὲ … ἡ ἀντίληψις

452.41

f. 22v a 29

ὀ οἷνος ἐξατμιζόμενος

453.8

f. 22v b 11

ταῦτα τοῖς {οἰνο}πλήκτοις

453.21

f. 22v b 38

καὶ κατακλυζόμενον

453.36

f. 23r a 7

τίς γάρ μηχανὴ

453.39

f. 23r a 37

ὣσπερ τῶν ἀγγείων τὰ ἀχρηστότατα

456.9

f. 23r b 15

καὶ οἰνοπώλια καὶ καπηλεῖα … καὶ ἀλλήλους … παραλαμβάνοντες

456.18

f. 23r b 34

τὰ συμπόσια τάπησι

456.29

f. 23v a 3

ψυκτῆρας

456.33

f. 23v a 28

πλείονα τὴν ἀσχολίαν

457.2

f. 23v b 28

φοράδην … κομιζόμενος

457.20

f. 24r b 4

φιάλην φέρων

460.11

f. 24r b 32

ὃτι μιᾶς κοτύλης

460.24

f. 24v a 33

δαίμονι οἰνηρῷ

460.42

f. 24v b 11

οὒς ἐδιδάχθης

460.49

#6 On Faith (CPG 2859) Dam. syr. 7/16 ff. 160r b 11 – 160r b 14

ň

Ō

.ƢſŌ Ł÷ ĥʼn ƎƉƈƖëƆIJĭĬõ

Ņ ł .ŦƦ÷ ƀŅ Ņ ìƍƤò Ŷĭ łñ Ņ ł ł ƀƊƤŨĭťƌĬ .ƋŷŌ Ɵť Ņ ň ŏ Ō :Ʀ÷ ſĥŴźƌĥŁ÷ ĭĥƧĥ

Camb. 3175

Greek

PG 31

f. 26r b 6

ὐπὲρ τὸν αἰθέρα

465.18

f. 26r b 10

τὰς χρείας

465.20

f. 28r a 11

τοῦτο καὶ ἐν οὐρανῷ ἕστηκε

472.6

f. 28r a 18

ἀλλ’ αὐθεντικῶς

472.9

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

165

#7 On the Forty Martyrs (CPG 2863) Dam. syr. 7/16 ff. 160r b 14 – 160r b 24

ł

łó ťņ ƊƀŌ Əõ .ƢƉűƌł ÷ ĪƎƆ

ł ó ň ñ .ĿĬŁõ Ʀ÷ ƉĪ ĭĬ ł ň ŧǔſĽŅ ĭł Ō ƢƉ .ƎƀƊƣ ň ò .ťƀŅìƍſűŌ ÷ ƉƧ ň ł ÷ Īł ó Ł÷ ĥĭĭĿĽŅ .ĭĪĭ õ ŏ ñ ķ ŴƊƇƣ ŁƧĭ . Ń÷ Ņ Ņ ŦƦñ÷ ƍƣł Ī÷ ťƌűŅ ňƖŨĭł

÷ ň ìŶŁ÷ .ƢſŌ Ł÷ ĥʼn Ʀƀ Ņ Ņ ŏ .ŦŤƌŴƟųƇƃ ł .ƋƇƤ ʼn ƌƧ ł ł ÷ ʼnŦĭĬõ Łʼn .ťō ƌƧŤŨ ł Ō ñ .ƢŷŨ÷ Īó ĭĬ ň Ō ŏ ò ł .ťźƐƀìƌŴū ÷ ĥƎƉñ Ņ Ō ñ ÷ ĭĬ .ĸŴƀƊſŌ ĪƎſĪ ŏ.ŴƀƊò ſŌ ĪŌ ŏ ƕŅ Ĭñ Ŵƙ Ņ ň÷ ŦƦƇŶň űëƆ

Camb. 3175

Greek

PG 31

f. 28r b 23

πρόκειται θανμάζειν

508.22

f. 28v a 11

ὁ θαυμαζόμενος

508.33

f. 28v a 30

καὶ ζωγράφοι διασημαίνουσιν

509.1

f. 28v b 31

ἀπόλιδας

509.18

f. 29v a 5

ἰλεγγἰασαν

512.10

f. 29v b 35

μή προδῶτε ὑμῶν

512.41

f. 30v a 24

καὶ τὴν ὣραν τοῦ ἓτους

513.47

f. 30v a 30

ὑπό τό αἲθριον

516.3

f. 30v b 8

ὃλον ἐστὶ πελιδνὸν

516.9

f. 31r b 31

οὐ προησόμεθα

517.23

f. 31v b 19

εἶναι λουτρὸν

520.16

f. 31v b 34

ὁ ἀπορῶν

520.22

f. 32r a 3

οἱ μὲν ἠγωνίζοντο

520.25

f. 32r a 32

ὁ δὲ δήμιος

520.38

f. 32v a 12

τῶν δημίων

524.19

f. 33r b 33 οοο

ἐδιπλασσίασαν

525.5

f. 33r b 32

τοῖς εὐσεβέσι

525.5

#8 On Baptism (CPG 2857) Dam. syr. 7/16 ff. 160r b 24 – 160v a 3

Ņó

Ņ ł

.ŁĭĬŦƦƀìŅ ƍƇƖƉ [ŦƦſ]ĪŴƊƖƉ

Ņ ň ÷ Ŭƕƅſĥ .ŦƦÿƇ ÷ ň Ƣł Ɖñ ĭł .ŦĭĬƋƣ Ņó ň ÷ ƃǓŏ ÷ ł Ĭť ñ ŨŴ .ŦƦƣƢʼn ũƌ÷ ĪķŴƌ ł ʼn Łó .ƁłìƍſŁ÷ [Ŵ]Ɔ 25 ťƌĪĬŴƖƆƅ Ƙʼn Ĭñ [ĥ]ĭł . ó 25

Camb. 3175

Greek

PG 31

f. 34r a 28

εἰσαγωγικόν τὸ βάπτισμα τοῦτο 425.10

f. 34v a 11

ὣσπερ δαμαλίς

425.38

f. 34v b 33

καὶ … παραδιδούς

428.17

f. 35r b 13

τῶν φλογίνων ὁχημάτων

428.44

f. 36r a 7

συνήψης

429.42

f. 36r b 10

ἀνακίνησον σου … τήν μνημην 432.11

Camb. MS 3175 text: ƅƘĬĭ.

166

J. LOOPSTRA

Dam. syr. 7/16 ff. 160r b 24 – 160v a 3

ò ň ň ó Ō ň Łĭ÷ ƢƘŧűŶ ťƀł ƊƏĥ ņ ł ň .ŦŁűƕƋƕ ħó Ʀ÷ ƃó Łõ ÷ ĥ .ŧ Īň ĭņ ĮťƉĪĮł ó ŁƧ

łó ó

÷ ŁŁĥʼn .űƊƆ

ň ÷ ĪĮł ó ĥ .ƚƟ Ņ ł ł ň .ŧǔʼn ƉŵŨŀƢŶł Ʀ÷ Ɖĭ ŅŅ ň ŦƦ÷ Ljƕ {Ƨ} òł .ťňƀìŶĪƎƀƆĬ Ņ ŏ Ō ł ŦŁ÷ ĭƢ ŷŨĭ÷ ó .ŦŁų ņ Ƈʼn Ũ÷ Īł ÷

Camb. 3175

Greek

PG 31

f. 36v a 33

μὴ ζημιωθῇς τὰ ἐφόδια

432.42

f. 37v b 31

μίαν προθεσμίαν

436.42

f. 38v b 14

καταγράφηθι μετὰ τῆς Ἐκκλησίας

440.8

f. 38v b 27

διδάχθητι

440.15

f. 39r a 5

συσταυρώθητι

440.21

f. 39r a 11

καὶ καταυλούμενος

440.23

f. 39v a 10

ἠ ἀφορία

441.7

f. 39v b 14

αί τοῦ ζῇν

441.28

f. 39v b 15

καὶ θλίψις

441.29

f. 39v b 20

ἂσθματι

441.31

#9 On Gordius the Martyr (CPG 2862) Dam. syr. 7/16 ff. 160v a 3 – 160v a 10

Ņ

Ō ūŧ Ņ ó ƏŅ .ĸŴſĪĿŴ ÷ Ņ Īų

Ņ Ƥò ƌł Ņ ƇƠ .ƎňſųſǓŴ Ń ƃƎƉƎ ŏ Ƣƌł ň ò ŏ ŴƊƣ .ťƍƟŴſķ Ō łŌ Ō źƏŤ Ņ ƣõ .ťſł Ƣƀ Ơſõ ĪƎƉĪ ÷ .ƁŌìƌĭŵëƆŧű ł ł

ň

Ņ ƃó .ű÷ ƕŴƉťƤƍ

Ņ Ō ÷ ŵŶŦƦƃĭűŨ .ŦƦſ Ņ .ƎƍƀìŅ ŶĥƎſųƆĪ ł÷ ň Ņ ňƌƎƉ űó ƘĪ .ųƍƀƐ ťƌĥťƉň Īŵł ó Ɖň

Camb. 3175

Greek

PG 31

f. 40v a 26

Γόρδιον τόν μάρτυρα

489.20

f. 40v a 27

ἀπαίρειν τῶν σίμβλων

489.21

f. 41v b 29

μεταγράγωσι τὰς εἰκόνας

493.11

f. 42v b 1

τὴν ἐκ τῶν δικαστηρίων ἀνάγκην ῥίψας τὴν ζώνην

496.18

f. 43r b 3

ὁ δῆμος …συνείλεκτο

497.2

f. 43v a 8

ἐν περιφανεῖ

497.23

f. 44r b 33

συγγενῆ τούτοις

500.38

f. 44v b 15

ἀπετύγχανε τῆς πείρας

501.17

f. 46r a 20

ζημιωθήσομαι

505.11

#10 On Giving Thanks (CPG 2848) Dam. syr. 7/16 ff. 160v a 10 – 160v a 19

Ō

łŏ

Ō ƃ÷ ĭĥ .ťƀł źƐſƢ ň ơňƌõ ĥƦ÷ ňƌƧ

Camb. 3175

Greek

PG 31

f. 46v b 13

ἐυχαριστία

217.24

f. 47r a 25

μὴ ὀδυνᾶσθαι

217.46

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 ff. 160v a 10 – 160v a 19

Ņ łł ł ó ň .ƎƌĿŁŁ÷ ĥ ł ŏ Źƥƌĥ ťƏŅ ŴƀƇ łñ ł Ī÷ .įŵł ƠƉ Ņ Ņ ò Ņó ŦƦ÷ ÿƇƙ÷ ƍŨ ƅƆƈƠł ƌł ó Ō ĪĮł ó ňĥ .ƦƀƉ Ņ Ō ò łó ŁŴƍŏ ƊŅ ſƢƉ .ķűŅ ÷ ƀŌ ƠƘ÷ ĪƎƀƆĬƈƕĪŦ .ŧ ĪŅ ÷ ŴŬ ÷ ōſƢŹĪł

26

ò

Ņ

Ņ ʼn ĭŤƣƈƕ .ƎňƀŅìŷƭĵ

Ņ ŏ ŅŅ .ŦŤƌŅ ŴƟĭťƟĿŴſŏ ł ł ł Ō źƏ ƑƀƏŤ ŤŹŤƠëƆƎſĪIJŵō Ŷĭ õ Ņ ŏ ł ň.ťƌƦƉ ÷ ŴƕǓķŴƌĬĪñ ł Ō Ƥź Ņ Ɖűƃ :Ʀ÷ ſŤƀ

Camb. 3175

Greek

167 PG 31

f. 51v a 31

τῶν τραγῳδῶν

232.30

f. 52r a 14

ἐκπλήξουσιν

233.17

f. 52r a 35

τοῖς … παῖδά

233.28

f. 52r a 35

καὶ ἐποσπαίροντα

233.28

f. 52r b 28

εὐθηνία

233.40

f. 52v b 20

κουφίζη

236.26

f. 52v b 24

ἐζημιώθης

236.29

f. 47v b 11 οοο

ἠγούμενοι τὴν ἐπὶ τοὶς διατεταγμένοις

220.44

f. 49r b 33

θρηνήσατε ἐπὶ Σαούλ

225.13

f. 49v a 30

ὓπωχρος καὶ πελιδνός

225.29

f. 50r a 8

καὶ θέασαι … κατάστασιν

228.10

f. 50r a 31

τῶν ὀδυρτικῶν

228.21

f. 50v b 12

λανθανόντως διὰ

229.12

#11 On Julitta the Martyr (CPG 2849) Dam. syr. 7/16 ff. 160v a 20 – 160v b 1

ŏ Ō Ņ Ņ Ņ ó Ĭĥŏ Ō ň ŁŴ÷ Ƙĭ .ƑƀƏĥ Ņ Įł ƚ÷ Əň ĭĥŏ .ųñ ƍƉ ł

Ō ŴſĥŦŁ÷ Īų ó Ə .ťźƀëƆ

ó ł Ņ ŏ ŏ Ō ñ .ťňƀŅìƌŴŷŌìſǔſŌ ŤŨĪ IJĬ Ō ŏ .ťƀł Ũ÷ ƧŃ ŴƐŨŴƆ ł ó ÷ ƃƢƤŨ .ķƦ÷ ŷŅ Ƥò Ŷł Īť ŏ Ō Ō ìƌƢŨň ÷ ŴƟƥƌĥ .Ɓźƀ Ņ Ņ ł ŏ ňó .ķŴŹŤƉŴŹĭĥ .ĶűƉťƣŅ űó ū ł Ņ ƌŅ ĥ ŁŴŏ ƙƆ Ō ƆŴ .ťƀł Ŭó ſŴ ÷ ÷

ƦƠ .ųñ ƊƣŴŬƆĬ ʼn ƙ÷ ƕűƃ ÷

26

Camb. 3175

Greek

PG 31

f. 53r b 2

την Μάρτυρα Ιουλίτταν

237.4

f. 53r b 5

ὑπόθεσις

237.7

f. 54r b 7

αὐτὴν προσεζημίωσεν ὡς ἐνοόμιζε

240.41

f. 54v a 9

ἡ δὲ περισχοῦσα … τὸ σῶμα

241.11

f. 54v b 1

εἰς Ἱεριχουντίους

241.23

f. 55r b 14

μὴ ἐν συλλαβαῖς

244.9

f. 55v a 14

ταῖς λοιπαῖς χρεῖαις

244.29

f. 56v a 32

τις κυβερνήτης

248.12

f. 57r a 12

πάθει μηδὲ αὐτοματόν

248.37

f. 57r b 18

κατὰ τὴν ἀναλογίαν

249.10

ŏ ƢŹ ł Īł . Most “masoretic” MSS read: ŧ Īň Ŵū

168

J. LOOPSTRA

Dam. syr. 7/16 ff. 160v a 20 – 160v b 1

ł

÷ .ŦƦƆĮŴŬƆ ųñ ƀìŌ ƍƟƦƌ

27

ł ł ň Ņ ŏ .ƧŤŹŤƉƎƉĪŧ ĿŁŴƕ òł ñ Ɗł ƄƉ ÷ Īł ó ĭųŨ .ťƤň õ ŶƎƉų ł Ō Ņ Ņ .ųƆƎƀìŶǔƉťŷõ ìƀìƌ ŏ ò Ľĭł ƢƉĻĥ ƨʼn ìŌƀƕIJ òł .ųƆƎƀŅ õ źŶĪƎƀƇſĥĪ Ņ ŏ Ņň ň ÷ .ŦŁ÷ Ŵƌ Ł÷ ƨƘĪťƍƄſĥ

Camb. 3175

Greek

PG 31

f. 57v b 35

τὰς στερήσεις κατασκευάζωμεν 249.50

f. 59r a 9

οἰ ἐκ μετὰλλων πλοῦτοι

f. 60r a 14

τὸν ἑσκοτωμένον ὑπὸ τοῦ πάθους 257.5

f. 60r a 30

τῇ πραεία ἑαυτῶν … καταστέλλουσι

257.12

f. 60r b 31

καὶ οἱ πωλοδάμναι

257.31

f. 60v a 28

ἐπὶμετανοίᾳ τῶν ἡμαρτημένων

257.45

f. 61r a 12

ἳνα γὰρ τό αἰνιγματῶδες

260.24

253.24

#12 On Psalm 1 (CPG 2836) Dam. syr. 7/16 ff. 160v b 2 – 160v b 9

Ņ Ņ Ņ ò ł Ņ ł ŦƦ÷ ƀŅ òņ ìƀƭŦƦ÷ ÿƇ Ŷűʼn Ũ÷ Īť ÷ ƍſĮ ŏ ò Ņ ň Ņ ł Ō ťſŴƠƀƏŴƉƎſĪťƌŤūĿ ÷ ł ĭĥ łŧ ĿŴÿƇ ŏ ł Ũ÷ ĭƢƀūŧĿƦƀƠŨ ÷ . Ņ Ņ òł Ņ Ņ ó ł ò ŦŁ÷ ŴƀìŶĪŦ Ł Ŵ ŨǓ Īť ƙƇ ÷ ÷ ÷ ÷ ŶŴƣ ł ò .ųƆƎƀŅ õ źƉĪ Ņ ƕł Ʀ÷ ƍŅ ŹŅ ĭò .ŧƢƙ ŏ ű÷ ňƌ ñ ŴƃĿ .ķŴƌĬƈƕķ Ņ ƕł ƅ÷ Ƙʼn ųł Ɖñ .ťƍƀ ň õ ĭĬĪ ñ .Ǝƍʼn ŹƦ÷ ƉĪ

Ņ ŏ ł Ł÷ Ŵſŵ Ŷ ÷ .ŦŁŴƤƀõ ũŨĪƢƀūŦ

Camb. 3175

Greek

PG 29

f. 62r b 10

ὃπλον ἐν φόβοις νυκτερινοῖς

f. 62v a 27

ὀργάνων μουσικῶν

213.24

f. 62v b 2

τῇ κιθάρᾳ μὲν γἀρ καὶ τῇ λύρα

213.29

f. 63r a 11

αἱ κατὰ τὰ μεγέθη διαφοραὶ

213.51

f. 64r a 14

τὰ ἐπιβάλλοντα

217.13

f. 64v a 10

καὶ χαμαίζηλα

217.44

f. 64v a 19

τῶν ἐφεξῆς

217.47

f. 66r b 1

τὸ ὂμμα … μεταστρέφων

224.7

f. 67v a 6

τὸ τοῦ ζηλουμένου

225.47

f. 67v a 22

τὸ γὰρ ἐν κακία περίβλεπτον

228.4

212.19

#13 On Psalm 14 I (CPG 2836) Dam. syr. 7/16 ff. 160v b 10 – 160v b 12

Ņ ó Ō ó ƎſĪŦƦƇ ƀëƆĪ ő ł łó ň Ʀ÷ ƙ÷ ƣõ ŁŁ÷ ĥ Ņó Ņ Ō Ō Ņ ó Ņ ŏ ł ƆŴƘŦŁ÷ ŴƀìŶ .ŦƦſŴƠƀźƀ 27

Camb. 3175

Greek

PG 29

f. 69r a 7

σπάνιος καὶ

253.23

f. 71r a 3

συγχωρεῖται

260.27

f. 71v b 3

πολιτικὸν γὰρ ζῶον

261.38

Camb. MS 3175: ŦŁĭŵƀƇū.

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

169

#14 On Psalm 14 II (CPG 2836) Dam. syr. 7/16 ff. 160v b 12 – 160v b 18

ŏ

ň

ň

ň

źƊõ ƌĪ .ųƊŅëƆŴƣ ŁŴƆť ÷

Ņ ł ŧǔʼn źƤŨĻĥ Ņň ŏ ò ó ł ťƌƦƣ ÷ ŴƄŷƆ ƞň ũł ÷ Ɖñ .ŴŬƆĪƎƀƆĬŦ ÷ .ƥŷł õ ň ìƌ ťƍƉŴſ õ Ņ ł Ŧ. Ʀ÷ ƀŅ Ũó ǓIJ ʼn Īǔł ÷ ŬƊ ÷ ł ƆĻĥ Ņň ò .ťňƀƙ÷ źŨűƃ ŅŅ ł Ņ Ņ ł ÷ ĭŦƦ÷ ſǔƣ .ŦŁ÷ ǔſŌ ĪĬ ň Ņ ň ò ň :ťƀƤƌťƤò Ŷł

Camb. 3175

Greek

PG 29

f. 72v a 9

ἐξικέσθαι πρὸς πέρας

264.46

f. 73v a 20

καὶ ἐχεγγύοις

268.32

f. 73v a 32

κόλακες

268.38

f. 74v a 6

ἐρευνᾷ τὰ ἒνδον

269.45

f. 74v a 30

σήμερον πάθωμεν

272.12

f. 75r b 36

καὶ τοῖς τοκογλύφοις

273.28

f. 76r a 2

πρὸς {κίονας}

276.16

f. 76r b 3

ἀνειμέναις καὶ πολυτελείαις

276.33

f. 76r b 6

οἱ γυναικείαις ἡ παθείαις

276.34

#15 On Psalm 59 (CPG 2836) Dam. syr. 7/16 ff. 160v b 18 – 160v b 20

Ō Ņ Ņ ół ŏ Ņ ÷ ſł ĿŌ ŴƐƆ ŏ .ħ÷ ŴŶĿĪť ňł Ĭñ :ƎƀƆĬ ƚ÷ Ơõ ƌƎſűſ ÷ Ƣƀō ƇƙƆƧĥ .ťſł ƢƘĭ

Camb. 3175

Greek

PG 29

f. 78r a 7

ἀλλὰ πληροφορίαν

460.17

f. 78r b 33

τὴν Συρίαν Ῥοὼβ

461.5

f. 80r b 14

τότε καὶ … συνάψει

465.38

#16 On Psalm 61 (CPG 2836) Dam. syr. 7/16 ff. 160v b 20 – 160v b 30

Ō

Ņ ł Ņ .ťƀł Ō ìƌŴƉĿƧ Ō łň ŏ ł ŏ ÷ űſŌ ÷ ĥĭƎ ƊƕķĭųƊƕĪ .ĶĭƦſ Ņ ÷ Ɖł ƎſűƌŌ ÷ ű÷ ƌł Ʀ÷ Ɖň .ťŷŅ Ō õ ìƀìƌ ťũƤ Ņ Ō Ō Ņ ó .ťſŅ ŴƠƀźƀƆŴƘ ò ł ūň Ŵŏ ūĥò Īť ł ƀŅ ƉĪť Ņ Ņ ŏ÷ ťňƍƀìŅ ƍũʼn ÷ ŏŨò ÷ ĭť ÷ ÷ Ņ ÷ ƍƟĭƦŨ Ņ ň ò .ťƠƘŴƌƦƀŨĪ ŏ

Ō ÷ ĥ ƚ÷ ƇŶ .ĶĭŁ÷ űſ

Ņ ł Ņ òŏ ň Ņ ŏ .ŴƍƏł ĥťƤŅ ƀŌ õ ŨŧƢſŅ ĭĪ ò õ Ʀƀƃ Ņ ĭűŨ .ŦƦ÷ ſŵŅ ŶŦ

Camb. 3175

Greek

PG 29

f. 81r b 6

ὑπὲρ Ἰδιθοὺμ

469.16

f. 81r b 23

τῆς ἁρμονίας

469.23

f. 81r b 30

μετ’ αὐτῶν Αιμὰν καὶ Ἰδιθοὺμ

469.25

f. 82v a 9

πραείας αὒρας περιδονούμενος

473.10

f. 83r b 9

πολιτικόν

476.13

f. 83v b 3

ὑδραγωγῶν κατασκευαῖς καὶ γυμνασίων μεγάλων οἰκοδομήμασιν

477.1

f. 83v b 13

ἐν τοῖς περιφανέσι

477.6

f. 84r a 23

ἐκ πονηρᾶς διαίτης ἑαυτοῖς

477.24

170

J. LOOPSTRA

Dam. syr. 7/16 ff. 160v b 20 – 160v b 30

ťŨŅ ÷ Ƣņ ūó ň .ųŷň Ō ìſĿŧ ƢƏõ Īł ÷ ł Ō Ō Ō ŤƠſ Ī÷ .ťſł ƢƀźƏ ł Ņ ół ł Ō Ō Ƒ ƀƏ Ť Ƙ Ŵ Ƙ ÷ ĥŦŤźſĥ . ŏ Ʀƍ ó Ɗƃ ňõ ťſǔƃŴƌťū÷ňò ĭŅ ĭŵƆ

Camb. 3175

Greek

PG 29

f. 84r a 25

ὰγγεῖον

477. 25

f. 84r a 27

δυσώδους

477. 26

f. 84r b 32

τά δικαστήρια

477. 34

f. 85v a 12

εἶτα … ἀπόφασιν

481.18

f. 86r a 12

ἀλλοτρίοις ἐπεβούλευσας γάμοις

481.41

#17 On Psalm 114 (CPG 2836) Dam. syr. 7/16 ff. 160v b 30 – 161r a 2

ň ł

Ņ ò Ņ Ō Ł÷ Ńĥ Ō ũó ƕñ ťƐň ƀëƆ .Ǝſű ł Ƥňò ŶĪ ł ň ó Ɖť .ƎſųƆŧűƖ ň ł ł Ō ĥŁ÷ ŤſĪŌ ÷ Ņ ƌĪƑ ƀƏ .ťƤƙ

Ō ÷ ƍõ ſűŨ .ťƊŶ õ ǓƈƀŌ ƄƉť

Camb. 3175

Greek

PG 29

f. 88r b 4

κεκριμένως τοῖς ἀξίοις

489.11

f. 89r a 7

διαθλήσασι

492.14

f. 89r a 22

τῶν παθημά των ἐξαιρουμένω

492.21

f. 89v b 6

ψυχῆς διάθεσιν

493.18

#18 On Psalm 115 (CPG 2910) Dam. syr. 7/16 ff. 161r a 2 – 161r a 18

ň ň Ņ ň Ņ Ņ ŏ ÷ ŁŤ Ƈō Ɖò .ĭĪĭ .ŦƦ÷ ÿƇƀ ÷ ƉƎƉ ł ł ł Ņ Ņ Ņ Ō ň Ņ ŨĪ IJĬ ÷ ŴƠſǔŹŤƉĭŤʼn ū .ĸŤƠƍƌŤ ñ .ŦƦſ ł ł Ō ół Ņ Ņ Ņ .ƁƠƌŤƌĥƢſƦſťƍƉ ł Ņ ół Ņ ŏ Ō Źĭ ƢƘĪ÷ Ƨʼn ĮǓŴƕ .ƑƀƏŤ ň ŴƐƆĭĬ ŏ ŏ ł ĿŤł ƙƉ Ō Ʀ÷ ƀƃĭĥťƊƏĥ ŏ Ņ ó Ō .ťƤƌ Ŵƃ ł ŏ Ō ĭĥƑ Ō Ƅſó Ī÷ ŴŅ Ƙó ĥƧĥ Ʀ÷ Ņ ƀƃ Ņ Ņ Ņ ŏ ò Ņ ŏ ƀƐ ò Ņ Ņ .ŦƦ÷ ƀìƍƉĭĥŦŁ÷ ŴƍſŴŷƉ Ō ň ŤƉĭŤŅ ŬëƆ ň .ųƆ ƚ÷ ƣʼn Łł ó ƑſƢŹ Ņ ł Ō ĭĥŏ .ŧƢŷŅ Ɖ Ʀ÷ ƀƃ Ņ Ō Ō łó Ō Ņ ł ó ÷ ťƊõ ſñ Ī ÷ ƠƀìƍƊŨƈƀƄƌ .ŦƦƀ ŏ

ł

Ō ƦŨ ÷ Ł÷ ƢƉñ ĥ .IJŁ÷ ĭƢſĭ

ňñ ó ƉĪķŴƌ ƎƀʼnƕƦƤ ĬĪñ ł ŏ ň ó Ō .ķŴƍƉĥŁƈƀƃĬƧ

Camb. 3175

Greek

PG 30

f. 90r a 30

εἶπα ἐν τῇ ἐκστὰσει μου

104.17

f. 90r b 5

ἡ ὑπὲρ τὰς λογικὰς μεθόδους

104.21

f. 90r b 9

ἡ γεωμετρικαῖς ἀνάγκαις

104.22

f. 90r b 20

τί ἀναγκαστικώτερον

104.28

f. 90r b 22

προτάσεων πλοκαὶ

104.29

f. 90r b 24

τὸ συμπέρασμα ἀκόλουθον ἑαυταῖς ἐφελκάμεναι

104.30

f. 90r b 34

ἒντεχνοι ἀποδείξεις

104.34

f. 90v a 30

συγχωρήσειας … τῷ γεωμέτρῃ

105.5

f. 91r b 24

κοτύλῃ … θάλλασσαν ἐκμετρῆσαι

105.47

f. 92r a 18

ταῦτα μὲν παιζόντων εστὶ

108.44

f. 93r a 1

μὴ ὀκνήσητε

109.50

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 ff. 161r a 2 – 161r a 18

Ņ ł ŦŁƢ÷ ũƣ ÷ ųñ ʼnſƦſĥŌ Ō ňĥŁ÷ Ťſł ĪŌ ÷ .ƑƀƏ Ņ òł ň ŏ ñ Ʀ÷ ſŵŅ Ŷĭ .ƋƇƤſĿŌ ĭĥĪ ųÿƇſĪŦ

Camb. 3175

Greek

171 PG 30

f. 93v a 24

ἢν νηπιάζουσαν

114.4

f. 94r a 32

διαθέσεως

114.23

f. 94r b 12

καὶ περιφανέστατα τῆς Ἱερουσαλήμ

114.33

#19 That God is not the Cause of Evil (CPG 2853) Dam. syr. 7/16 ff. 161r a 18 – 161r a 26

ł

ŏ ó

Ō Ŭó Ɖĭ ñ ƢōſƦƀł Ũ÷ Īł ó .ƎƀƆųŨƎſƢ

ł Ōó ł ł õł ÷ ťŅ ũõ ó Źň Ł÷ Ťƀ ŬƏ .ƎƍÿƇƙƌ ł

Ņ

Ō ŤźƏƎſŌ űó ũ÷ ƕñ Ī .ƑƀƏ

ň Ō ł òł Ņ ň ìƍŨĪťƀũ÷ ƣ .ŧ ǓŤŶƁ ň ó ò ň ň Ņó ł ÷ ǔũŶ .ŦƦŷƘĭŧ ó Ō ň ƧŤł ƙŨĭĭĬƎ Ō ƕŅ ñ Ō.ƁìƍƀźƏ ſƢƊ Ņ

ł Ɩõ ſűſ Ō ĪŌ .ťſŵŅ Ŷĭť

Ņ ó Ņ Ņó ł ó ÷ ƦƀŨŴƆ .ŦƦƀìŅ ƍƇſŌ ĪŦ łó ň ŏ ŏķŴëƆĥƦƤ ƌķŴƄƘųõ ňƌ ł Īű :ťƊūĭ ÷ Ņ ÷ Ŷł

Camb. 3175

Greek

PG 31

f. 95r a 23

παρατεινομένους

329.39

f. 95v a 32

τό πολυθρύλλητον ἐμπεπτώκαμεν

332.27

f. 97r a 30

τὰ … στασιάζοντα

336.24

f. 97v a 5

ἀλωσεις ἀνδραποδισμοὺς

336.45

f. 98v a 20

βαράθρων … καὶ χασμάτων

340.13

f. 98v a 30

οἰ προσενοικοῦντες τὴν Παλαιστίνην

340.20

f. 99r a 35

περιφανῆ γενέσθαι

341.1

f. 99v b 3

οὐκ ἐν ιδίᾳ ὑπάρξει

341.34

f. 100r a 12 ἀντερωτάσθωσαν

344.7

f. 101r a 33 ἓν … δόγμα

345.8

#20 On Envy (CPG 2855)

Ņ

Dam. syr. 7/16 ff. 161r a 26 – 161r b 5

ł ň

ň

.ŧ ĿŴŶł ű÷ ƀŌ ũƕ õ ÷ ĭƎƍõ ŹƦ÷ Ɖ

ł ł Ō ƣĭƥ ƀō Ŭƣ .Ɓź ÷ ĭ Ņ ŏ ł ł Ņ ł ł ÷ ƦëƆ ŴƙƉĿƦŨƎƉ .ƢƉűƉŦ ň ŏ ƎſĪIJĬŴſűƙƤ ÷ ƌĪ Ņ ŏ ŅŌ ŏ .ŦŁ÷ ĭƢƠƀƏŴƊŨ ł ł ŏ Ņ ł .ĿĬĿųƉĭĿĬĿųƉ Ņ ł Ņ ł ÷ ĽŦŁƦƌĥ .ŦƦƍŶ ŏ ƍƀŅ Ō ìƍƉĪł ó ŅťƌĬĿŅ Ŵƃť

Camb. 3175

Greek

f. 104r b 24 ἀποβλέπεται καὶ ζηλοῦται

PG 31 373.18

f. 104v a 4

καὶ συγκέχυται καὶ ποτνιᾶται

373.25

f. 105r a 2

θαυμάζει μετὰ τὴν ἓκπτωσιν

373.55

f. 105v a 5

ἐπειρᾶτο

376.30

f. 105v a 4

μουσικῇ

376.30

f. 105v b 24 πλέον προσερεθίζει f. 106r b 3

τῆς γυναικὸς περιέπεσεν

f. 106v b 15 ἡ ἐρυσίβη … νόσημα

377.1 377.26 380.13

172

J. LOOPSTRA

Dam. syr. 7/16 ff. 161r a 26 – 161r b 5

ò .ťźŶĪ

ŏ ł ň ÷ ĭł .ŦƦŅ ó ƀƟ Ņ ŴƤƆ ťňſŅ ŴŅ Ɵò Ʀƀ ÷ Ņ ũëƆ ň ő ł ł Īƅſĥ ňò ň ŏ ò Ņ ŦƦ÷ ƀìƌŴũ÷ ƏťƤƌƎƉƦ÷ Ljõ ƕŁ÷ ĥ Ņñ Ō ŨƧ 28Ǝſű ÷ ŅŅ ŏ ŏ ňĥ :ĶűƉƨŨó ŴƟ .ƚ÷ Ơʼn ñ ƌŅõ Īĭųƌ õ

Camb. 3175

Greek

f. 106v b 16 τοῦ σίτου

PG 31 380.13

f. 107r a 28 ὠς δημώδη καὶ τῇ γυναικωνίτιδι 380.36 παρεισαχθέντα ὑπό γραϊδίων f. 107v b 14 οὐκ ἀπορεῖ

381.26

f. 108r b 19 εἰ … ἐκ τῶν ἀκουόντων ἀκολουθεῖ

384.9

#21 Against those Prone to Anger (CPG 2854) Dam. syr. 7/16 ff. 161r b 5 – 161r b 14 .ťƊūƦƘĪųňƀŅìƍŶ

ł ň ł ň ŏ õ ŨƎ ł ſŵŷ Ō ƠƉ .ťŨ÷ ǔƠƕ Ł÷ ŴƉű ł÷ ł ƊŅ ƀƐ Ņ ŨƧĭ Ņ ƌĪť .ťƤƙ ŏ ł Ņ ŴƟ .Ķűł ó ƉĭƗƌ ł ł .ķĭųƇſĪĸŤŨ÷ ƨƘ÷ ł Ō ĮƎƉ ƁëƆĥ Ņ ñ ƕŅ ŵƉ .ųÿƇƃť łó ň ó ó ł .ƦƠƉƦƏĥƧƎſĪ Ʀƌĥ ŏ ƌł ŴƖƇƠ .ťņ ƍƤņ ƆűƀŨķ ʼn ň ň ň ň ň òŅ ł ňŵ Ņ ñŶ ťźƤƄëƆƦƌĥŦ ÷ ň ł Ņ Ņ ŨĪ Ņ ŹƢ ƕƎƉƁƤƀ :ťƀŅ ÿƇ

.ťƐƉõ Ʀ÷ ƌĭŧ ƢźƐõ ƌ

Camb. 3175

Greek

PG 31

f. 109v b 31 τὴν εὺστοχίαν τοῦ ῤήματος

353.33

f. 110r a 14 ᾂττουσιν ὣσπερ οἱ σκορπίοι

353.41

f. 110v b 18 οὓτε κατὰ τὴν τῃς ψυχῃς

356.39

f. 111r a 6

πελιδνὸν καὶ ὒφαιμον

356.49

f. 111r a 9

φλέβες

356.50

f. 111r a 10 ὑπο τῃς … ζάλης

356.51

f. 111r b 33 ὂλης … κεκινημένης

357.21

f. 111v a 29 σὺ δὲ οὐκ ἐφοινίχθης

357.35

f. 111v b 21 διὰ τῆς γλώττης ἐκσφενδονήσωσιν

357.47

f. 112v a 6

ἐαυτῷ διαῤῥηγνύσθω

360.40

f. 113r b 11 ὁρᾷς τὰ τοξεύματα

361.40

f. 113r b 29 τί δὲ γυμνοῦ πενιχρότερον

361.49

#22 On Luke 12:16-21 (CPG 2850) Dam. syr. 7/16 ff. 161r b 15 – 161r b 23

ł Ņŏ Ņ ň ň Ō Ʀƍ ÷ ƌ ųñ ňſƢƠƌ .ųñ ƀƘ

ł ł Īƅſĥ ÷ űëƆ ÷ ŨĬ .ƎƀŌ Ɛõ Ƅó Ɖŧ ĿŴƄ÷ Ũť

28

Camb. 3175

Greek

f. 116v b 13 ὣσπερ χρυσὸν ἐν καμένῳ f. 117r b 2

Some “masoretic” MSS read: ƎſƢŨ.

αὐτοῦ ἐκκλαλέσαιτο … διελογίζετο

PG 31 261.9 261.29

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 ff. 161r b 15 – 161r b 23

ťõ ƖŅ ſŅ Įł ň Ǝƀł Ũó Ł÷ ĥ ň Īųƕł Ł÷ ĥĭ ó ň ł .ƅƤƙƌ Łű÷ ƕĭ Ņ Ņ Ņ ŅŌ ó ł .ŦƦƠƕĪƨìƀƙƟ Ņ Ņ ňó ň ñ .ŦƦ÷ ƀìŌ ƍƆĥƦƤƉƧ IJĬĭ ł Ņ ó ť. ƌŤł Ƅł ÷ Ɖŧ űñ ſ ĥ ō Ņ ŦƦ÷ ƘŵŅ ƀł Ũò ŏ ł ł ñ ĿŅ ŴũƕťƤƊƤƆŦŴŶ .ƈƊƠƉĪ ĭĬŧ ň ĭĬĪ ñ :ƁŅìƀƙ÷ ŶĪ

Camb. 3175

Greek

173 PG 31

f. 117v b 17 δείλαιος

264.22

f. 118r a 20 τοῖς ἐνδεέσι

264.40

f. 118r a 22 μνήσθητι σεαυτοῦ

264.41

f. 118v a 1

ἐν τῇ ψυχῇ συγκροτήσας

266.14

f. 119r b 27 κάπηλος συμφορῶν

268.19

f. 119v b 10 καὶ ἀπαραιτήτου

268.43

f. 120r b 25 Ηοίαν γὰρ μηχανὴν

269.35

ἐν δανείσμασι

269.39

f. 121v b 11 δεῖξον ἠλίῳ τὸν εὐρωτιῶντα σῖτον

273.26

f. 123r a 18 τοῦ ἀνυποδέτου

277.5

f. 120v a 2

#23 Against the Rich (CPG 2851) Dam. syr. 7/16 ff. 161r b 23 – 161v a 10

Camb. 3175

Greek

PG 31

Ņ

f. 123v a 22 ἐστι τῷ … νομικῷ

277.42

f. 125v a 34 λαμπρὸν καὶ περίβλεπτον … τὸυ βίον

284.37

f. 125v b 20 τάπητες

285.6

Ņ Ō ƍëƆIJĬĭ Ʀſĥ ÷ .ťƠƀƉŴ ł ň ł Ɓł ò ìƀłìŶ .ťſŅ ŵł Ŷò ĭ .ťŷò Ō ìſƞƌ ň Ōó Ņ ò

.ťźƀƘŴŹ

Ņ Ņ Ņ ò ò ł ĪŦ Ũ÷ Ĭ .ƨʼn Ɗū ÷ ÷ Ʀ÷ ÿƇ Ņ òŅ Ņ .ŦƦ÷ ƍƕ ł òł ł .ĸŤƌƧŤŨ÷ Ņ Ņ ŏ .ŦƦ÷ ƀŅ ū ÷ ĭǔƘ÷ Ņ Ņ Ņ Ō ŏ ò 29 ŦƦ . ÷ ſŴƠƀìƌŴƟ Ņ Ņ ŅŌ Ņ ł òň .ŦƦ÷ ſŴƠƀìƌŴëƆŤƏĥŁ÷ ł ň Ņ Ņ ł ò ł źƊŨĭ÷ .Ƣźƌõ Ʀ÷ ƉŦƦ÷ ƀƤ ł ł ň łó Ō IJĬĭƦ÷ ſĥƧŤŹŤƊŨ÷ Ī łñ Ŧ ƞň ũƉ ÷ ň Ō ƀëƆ Ō ĪƎ Ō ƀŌ ƙ÷ Źł Ʀ÷ ƉĪ ł ƀƐ Ǝ. ƀÿƇ 29

f. 126r a 6

ἀγέλαι καμήλων

285.16

f. 126r a 9

ποίμνια

285.17

f. 126r a 12 λουτρὰ

285.20

f. 126r a 16 Φρυγίον

285.21

f. 126r a 17 Λακωνικῆς

285.22

f. 126r a 17 Θεσσαλικῆς

285.22

f. 126r a 30 καὶ ἐν ἀποῤῥήτοις φυλάττεται

285.29

f. 126r b 14 μὲν ἐν μετάλλοις ἢν

285.36

f. 126r b 15 ἀνερευνᾷν

285.36

f. 126v b 1

Camb. MS 3175 text: ŦƦƀƠƀìƌŴƟƧ.

οἱ δὲ πειθόμενοι σπάνιοι

288.9

174 Dam. syr. 7/16 ff. 161r b 23 – 161v a 10

ň ŏ ò ł ň Ņ Ņň ÷ .ŦƦ÷ ƀŅ Ƥò ƌŦƦŬƀūǔƆ ŏ Ɖł ł ƧŅ ŴƤŷ Ō.ƁëƆĥĮĭ ň IJĬ Ņ ł ň ſƢŅ Ɵõł Ʀ÷ ƉĪ ñ .IJűł ÷ ƉƢƘĽť ł űň ÷ ūǔ ó ƉĮĥĭ ÷ ŴƠſĭŧ .ŦƦƌ

Ō ƤƉ ł .ķĭųƆƎƀÿƇ Ņ ň Ņ ł Ǔň ƦÿƇ ÷ ƘƅƆƦſĥŌ .ťƕĿĥ Īŧ Ņ ň Ņ .ťƊ ñŶǓƎƉŧ Īň ÷ ñĽĪ Ņ Ʀ÷ Ɖł .ťſĭ Ņ Ō Ņ ó Ťſĥ ƎƙƏ Īĭ÷ Ņ ŏ Ņ ł ó Ņŏ Ņ .ŦŁ÷ ĭƢƐÿƇƘ÷ Ī Ĭñ Ī÷ Ŵũ÷ ƕ Ņ ŏ ó Ņ ł ÷ Īł ĭĬĭ ñ Ɗň ƄƉ :ŦŁ÷ ĭŁƢƀëƆƎ

J. LOOPSTRA

Camb. 3175 f. 127r b 6

Greek καὶ σμαράγδους και ὑακίνθους

PG 31 289.1

f. 127r b 26 ὁ γυναικείαις ἐπιθυμίαις

289.11

f. 127v a 17 καταιγίδες καὶ ζάλαι

289.22

f. 128v b 31 τὴν σελευκίδα τὸ ὂρνεον

293.2

f. 129v a 10 παρεχόμενοι

293.37

f. 129v b 16 ἒχεις γῆς ἀροσίμου πλέθρα

296.7

f. 130r a 24 ἒρημος φίλων

296.25

f. 130r a 28 κατηφὴς

296.26

f. 130v b 17 καὶ ἰάσπιδας

296.20

f. 131r a 8

τὶς ὁ πλαστογραφίας δημιουργός 297.31

f. 132r b 12 καὶ ὁ ἐφεδρεύων τῷ κλήρῳ

301.20

#24 To Young Men on How They Might Derive Benefit from Greek Literature (CPG 2867) Dam. syr. 7/16 ff. 161v a 10 – 161v b 25

Ō Ō Ņ łó ŏ .ķŴƊƇ ñƣŁ ň ł ň .ťƍŅ ƀìŅ ƌĬĵŤƤƉ ŏ ŏ Ņ Ō Ɖñ ĥĪŅ ñ ſƢ .ĸĭŤƏĭĪ÷ ŴëƆķŴƌĬƎ Ņ Ō ƏĪ Ō .ĸŴƍſƢƀ ŏ Ņ ł óŏ .ĸĭĥĮĸŴŹŤƘĭĥĭ ŏ Ņ ňſűƌƧĭ ł÷ .ťƏŅ ŴƊƍŨƎ Ņ Ō Ņ ñ ƧƦ÷ Ɖł ťƀŅ ƠſĿĭĪŅ ÷ ĭĬ ŏ ſŌ Ŵŏ Ƙó Ņ Ō ĭĥĪŦ Ņ ŁŅ ÷ Ŵź .ĸĭƢƀƉ ł ł ŏ .Ŵƍƀł ŌëƆŤƘŤ÷ ƟĪ ň ł ň Ņ ł ñ ųëƆ .ĸŤƠſŤō Ƙ÷ Īó .ťƃƢó ƣĪķŴƌ Ņ Ņ ł ň .ķŴëƆŴƏƢƉĥõ Ī ň ň ƑƀìŌ ƌŤūó ĭĥŅ ŁĪƎƀƆĬĻĥ ÷ Ņ Ņ Ņ Ō ó .ĸŴƀƃƎƉĪ .ťźƐƀŌ Ƙ÷ ŴƏ Ņ

.ĸĭĪŴ÷ ƀŅ Ɛſĥ Ł÷ ŴëƆ

Camb. 3175

Greek

PG 31

f. 133v b 9

παρ’ Ἠσιοδῳ

565.2

f. 134r a 4

παραδὸντας

565.17

f. 134r a 24 ἂχρι … παρέχεται

565.24

f. 135r b 33 ἣ τὸν Ὀδυσσέα φασῖν

568.46

f. 135v a 2

τῶν Σειρήνων

568.47

f. 135v b 6

καὶ ὑπάτου Διὸς

569.15

f. 135v b 30 τὸ μὴ δικάζεσθαι νόμῳ

569.27

f. 136r b 12 τὴν Δωρικὴν παροιμίαν

569.47

f. 136v b 15 ποίησις τῷ Ὁμήρῳ

572.28

f. 136v b 22 τῶν Κεφαλλήνων

572.31

f. 136v b 31 τοῖς λοιποῖς Φαίαξι τοσούτου

572.36

Σόλων … εἰπεῖν

572.51

f. 137r b 7

f. 137r b 16 καὶ τὰ Θεόγνιδος

573.5

f. 137r b 25 ὁ Κεῖος που σοφιστὴς

573.8

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 ff. 161v a 10 – 161v b 25

Ō Ō Ƣſł ĥŦĭĬ ƨʼn õ Źñ ƑƀÿƇƟĥ Ņŧ ĿŴƠ ŏ Ņ Ō . ƀƏŴƉ łŏ ň ň .ŧ ĿŴëƆųƆŦĭĬŁ ň Ņ ŏ ł õ ƌĪŌ 30 ƑſĿ . Ō ŤƘ÷ ĭĿĭĥƅſĥƢƉŤ ł Ņ ół ÷ Ʀ÷ ňƌĪ .ķŴŹƨƙƆƑƀŌ ƙŹ Ō ŏ ł Ĭñ Ō ĿŤƙƆ .ƑƀÿƇƠſ ʼn ó .ťƟŅ ŴƤŨĪķŴƌ ŏ Ō ĭƧ ƎƉĪĭĬñ .ƑſŌ ű÷ ƀÿƇƟ ň Ņ ł ĸ ĭĿŤ ūŤ Ɖ . ÷ Ņ ł ŴƐƆŦĭĬť Ņ Ō ƢƟ ƢŨł .ƑƀŹĥ ŷň Ɖñ Ņ Ņ Ņ Ō .ĸŴƠƐƀìƌĭƢƘ÷ ŴƏ Ņ ò ł Ĭñ .ŦƦ÷ ſŅ ̥ŪƣűƃĪĭ ł Ņ ł ƎƉűŶ .ĸł Ŵƀìƍƀō ƇƟĥĪƎſĪIJĬ ŏ ó ł ó Ŵŏ ƕò ĭŏ ű÷ ſŅ .ĸĭĿŴūĥ ÷ Ņ Ł÷ ŴƘĪIJĬ ŏ Ƙĭ Ņ ó ĬķĥƨƘĥ ł ÷ ƆŴ ñ Ŧĭň ųõ ňƌ .ƑƉĥł ĪŴ ł Ō ó Ņ ł ñ ƌŅ Ŵŏ ū÷ ĥ .ƑƀƙƊƆĭĥŴŨĪ÷ ĭĬť Ņ ƀƉ Ō ó ŴÿƇ .ƎſĪķ ł ŏ ŏ ł ňò Ņ Ņ ķŴƌŏ ĬĪñ ĭł :ĸĥŴƏ ƉĪť ÷ ƤƠƌ ł ĭĿŤ ŏ ó ŏ Ņ .ťňƀū ÷ Ņ ĭǔƘ÷ .ĸŤƙƉŴƭ Ņ ł ł ƀŌ Ɩõ ƌ .ƎſĪťƀł Ō ìƌŴƉĿĥűƀŨƢ ł ł ł Ō ƘŅ ó Ťƌĥ ĪƢ÷ Ə .ƑƀëƆŴ ł ň Ņ ñ Ō Ō .ƑƀźƀūƢ ÷ ƉƦƌĥťŨ÷ ñĽķĥĭĥ Ņ ň Ō ƦÿƇ ň ŴſŅ ĪĪŦ Ɖ .ƑƀìŌ ƌ Ťū Ņ ł

Ōó

ó .ĸŴƟŤźƍƘĪĬƦƇƉ

31

ł ň Īŧ ł ł Ũŵł Ũł ł ÷ ǔň ƉŅ ŵŨƎ ƠƘ ŧƢŅ ƉŅ ŵëƆű õ .ƎſĭĿ Ņ ŏ Ņ Ō Ņ Ō ó ĬŦ ñ ŁƢó ƀƉĮ .ķŴſĿĭĪŅ ÷ ĪIJ ł Ņ Ō Ņ ł Ņ Ō Ō Ō ĥĪŦ .ƁƠƀŹ ł ł Ʀ÷ ƀìƌĬƢƄ÷ ƉŦƦƃĭűƆ Ō ł .ťƀƊſŌ Ī÷ ŤƟƧ

÷ ƤŅ ſĿŌ .ŧƢŶŴƘ÷ Īť

30 31

Camb. 3175 f. 137v a 6

Greek ὃντι τῷ Ἡρακλεῖ κομιδῆ

175 PG 31 573.16

f. 138r a 20 μουσικὸς

576.2

f. 138r a 22 αὐτῷ τὴν λύραν εἲναι

576.3

f. 138r a 30 κατ’ Εὐριπίδην ἐρεῖ

576.8

f. 138r b 6

δεῖ Πλάτωνι πείθεσθαι

f. 138r b 25 ἐλοιδόρει τὸν Περικλέα

576.10 576.17

f. 138v a 6

τις Εὐκλείδη τῷ Μεγαρόθεν

576.23

f. 138v b 3

ἒτυπτέ τις τόν Σωφρονίσκου Σωκράτην

576.36

f. 139r a 13 ἀν παρέλθοιμι

577.5

f. 139r a 30 τὸ δε τοῦ Κλεινίου τῶν Πυθαγόρου γνωρίμων ἑνος

577.13

f. 139v b 4

οὒκουν ὁ Παλυδάμας γε

577.44

f. 139v b 6

τοῦ ἀγῶνος τοῦ Ὀλυμπιάσι

577.45

f. 139v b 10 ὃ γε Μίλων

577.46

f. 139v b 21 εί δὲ τὰ Μαρσύου ἣ τὰ Ὀλύμπου 577.50 τῶν Φρυγῶν f. 140r a 6

ἐγείρειν διὰ … ἁρμονίας

580.8

f. 140r b 31 ὃ γε Σαρδανάπαλος

580.34

f. 140r b 33 ἢ καὶ ὁ Μαργίτης εὶ βούλει

580.35

f. 141r a 13 τόν Διογένους λόγον ooo

581.18

f. 140v a 8

ὁ τοῦ Πιττακοῦ λόγος

580.38

f. 141v a 24 κωμασταῖς περιτυχόντα 581.50 μεθύουσι κελεῦσαι τὸν αὐλητὴν f. 141v a 26 τὸν τοῦ κώμου κατάρχοντα

584.1

f. 141v a 29 {ἐπαυλῆσαί} σφισι τὸ Δώριον

584.2

f. 142r b 8

τὸ νοσῶδες χωρίον τῆς Ἀττικῆς 584.38 τὴν Ἀκαδημίαν

Other “masoretic” MSS read: ƑſĪŤƘĭĿĭĥ. Other “masoretic” MSS read: ĸŴƟŤźƀƘĪ.

176

J. LOOPSTRA

Dam. syr. 7/16 ff. 161v a 10 – 161v b 25

Ņ ŏ Ōł

ł ÷ ĪťƍƄſĥ .ŦŁ÷ ŴƍƀƟƦëƆ Ņ ŏ ñ ƨŶŅ .ťſŅ ĪŅ ÷ ŴëƆĭĬ Ņ ŴƏ Ņ ó ƦƇƉƅſĥ ƎƉĪķŴëƆ Ō ÷ ň ĪĬ Ņ Ō .ĸĭű÷ ƀźƏŤƠſĥ ň łŅ ƢƉñ ĥĪƑƀŌìƌ Ťūň÷ ĭĥŅ ƦŨ ÷ ŏ ó Ņ Ņ Ņ ñ ŴſŌ Ł÷ Ŵŏ ƘĪƎƀƆĬ .ťƀƏŴƉĭĬĸ

Camb. 3175

Greek

PG 31

f. 142r b 11 ἳνα τὴν ὰγαν εὐπάθειαν

584.40

f. 142v a 13 κἂν Λύδιον ᾖ ψῆγμα

585.10

f. 142v a 34 κατὰ τὸν Ἐξηκεστίδου Σόλωνα, 585.19 ὃς φησι f. 142v b 6

Θεόγνιδι … λέγοντι

f. 142v b 23 εἰ μὴ τὰ Πυθίου τοῦ Μυσοῦ

ł Ō ŏ ñ ŤſŌ Ī÷ ŤƘ ƎƉĸ f. 143r a 7 ÷ ĭĥ Ņ Ō ŏ Ņó .ĸŴźƀƇƟŴƆŴƘĭ ŏ Ņ Ō ƀŌ Ũ÷ ĪƎƀƆųƆű łõ ó ũƕĸ ĭĥŵƆ f. 143r a 11 .ķŴƀÿƇ ł Ņ Ō ł Ō ñ ƭ ŧ Ƣſ ƧƎſĪĭ Ĭ .ťƀūƢ . ÷ ň łñ ó Ťł ƀŌ Ũ÷ ūĸ f. 143v a 20 .ŦĭĬƈƠƤƉűƃƢƀ Ņ Ņ ň ŏ Ņ Ņ ł Ō ĪIJ ó ĬŦ ñ Ł÷ Ŵũƀ÷ Ə f. 143v a 34 ƎƘ÷ ĥĭ .ĸŴƌĭƦ÷ Ņ ƀŹ Ņ Ō ìƌĭƦſŤ ł ó Ĭñ ł÷ ĪIJ ƎƉň ŤŃ ƌ .ĸŴƀ ÷ ūĿĥ ł f. 143v b 29 :Ǝũó ŷõ ň ìƌĭ

585.22 585.31

ἢ Φειδίας μὲν καὶ Πολύκλειτος 585.40 ὡν ὁ μὲν Ἠλείος τὸν Δία ὁ δε 585.41 τὴν Ἣραν Ἀργείοις ἐποιησάτην ὁ μὲν οὒν Βίας … ἀπαίροντι

588.26

ἐγὼ δὲ κἂν τό Τιθωνοῦ τις γῆρας 588.32 κἂν τὸ Ἀργανθωνὶου λέγῃ ἀποκνήσωμεν

588.44

#25 On the Beginning of the Gospel of John (CPG 2860) Dam. syr. 7/16 ff. 161v b 25 – 161v b 28

Ņ Ņ Ņ Ō Ō ò Ņ ó ó ŏ Ņ òł ŦƦŅ÷ ſŴ ƠƀźƀƆŴƘŦŁ÷ ŴƌƦÿƇƀ ÷ ìŶĭ Ņ Ō Ɩł Ɖò ĭł .ŦŁ÷ ŴƀÿƇ ŏ òł ł ƦŅ ÷ ƀƤź Ņ ƊëƆĵ Ņ ƌĪŦ Ŵƕ :ƅƤƙ

Camb. 3175

Greek

PG 31

f. 145r b 22 καὶ αἱ πολιτικαὶ δυναστεῖαι αἱ 473.44 τῶν … ὑπεροχαί f. 147v a 25 εἲσελθε εἰς τὰ κρυπτά τῆς σεαυτοῦ ψυχῆς

481.12

#26 Against those who say the Son is not Like the Father Dam. syr. 7/16 ff. 161v b 28 – 161v b 30

Ņ Ņ ł ň ŶƦƊŨƧĭ űƀŨĪŦŁ÷ Ŵƍŏł ſŴ Ō Źĭǔņ Ƙó :ƑƀƏŤ

32

Camb. 317532 f. 150r a 21

Greek n/a

This homily is considered spurious by Fenwick (Syr. 14). FEDWICK 1996, 1293.

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

177

#27 Against the Sabellians, Anomoians, and Pneumatomachians (CPG 2869) Dam. syr. 7/16 ff. 161v b 30 – 162r a 8

Ņ ł

Ņ ň Ņ Ņ òŅ Ņ ł .ƎƀƆĬĪŦƦ÷ ƀìƍŶĥ ĪƎƀƆĬ ł ň òł ťňƀƄŅ ÷ ƍò Ƙ÷ Łť ÷ ƀìŶĪ ň Ľǔ ł ó ŁŅ Ŵƀ Ņ łƧ ŏ ƘĪŦ ť. Ƙĭ ÷ ŏ Ņ ìƌƢŶ Ņ ŏ ł .ķŴƀƟƢƉĭƦſĥ Ņ ĥĪł ĭĬħ ñ ƁŅìƌƢŶ ĭŏ Łĭ÷ ň ł Ņ ò ÷ ƁŬ Ō ƏĪ ñ .ŦƦ÷ ƖŅ ũò ÷ łëƆ .Ǝũ÷ ƀŌ õ ũŹ ŏ ĥŦ ŏ ƍÿƆ ò ʼn Īł ñ ƦŅ ÷ ſŅ ĭò ĪŦ Ņ ÷ ƦŅ ÷ ƀìŅ ƌŴƤ ťƐň ƃò ó Ŵƌŏ ĭƧĭ Ō ŨŤ÷ Əł :ĸŴſĿŌ ĥ .ĸŴƀëƆŤ

ŏ

ň

.ķĭƦƌĥƎſňĮĭŵŶƦ÷ Ɖ

Camb. 3175

Greek

PG 31

f. 150r b 3

Σαβελλιονῶν καὶ Ἀρείου

600.21

f. 150v a 5

τοὺς τὰ συγγενῆ τούτοις

600.39

f. 151v b 9

τὴν ζωῆν τὴν ἀρχέτυπον

604.30

f. 152r a 13 τῶν προσώπων τῆν ἑτερότητα

605.1

f. 152v a 22 ἐστι Μαρκίων

605.38

f. 152v a 25 καὶ πάλιν ὁ ἑτερούσιον

605.40

f. 153r b 30 τῶν πολυθρυλλήτων ζητημάτων 608.37 f. 156r a 20 ἣ τοῖς γείτοσι τῶν γυναικῶν εὐνούχοις

616.19

f. 156r a 21 ἐνεπιδείκνυσθε

616.20

#28 On Not Three Gods, against those who calumniate us, claiming that we say that there are three gods (CPG 2914) Dam. syr. 7/16 ff. 162r a 8 – 162r a 14

ň ťňƖƉò Īĭ ň ł .ƚƆű÷ ƌ ŏ ł ł ň ł Ō ÷ ƐƉ .ķŴƄ÷ ũ÷ ƐƌĪƎƍƀŨĬƢ ł ó ƉƎƀƆĬƅſĥĪĪ .ƎƀƇƕƎƀŌ ũź ò Ō ł ł ó ñ ƭŦƦƆ ÷ Ł÷ Īó .ƎƍſƢũƐƉŦų Ō ł ìŷƉŦ ñ Łŵ÷ ŨŧĪĬĪ ÷ .Ǝƀźƀ

Camb. 3175 f. 157r a 9

Greek καὶ τὸ δάκρυον

f. 157r a 28 καταρρῆξαι

PG 31 1488.39 1489.1

f. 157r b 21 συμεριλαμβάνειν ἐπειγομέωοις 1489.16 f. 157v b 3

ἐπιτρυλλοῦντας τὰ τοιαῦτα

1489.43

f. 157v b 9

τρεῖς Θεοὺς καταγγελλόντων

1489.49

f. 157v b 30 οἱ τὴν ἐπήρειαν ταύτην ῥάπτοντες

1492.7

Ō Ũ÷ ƦƐƉ .ķŁŴƆƎſƢ

f. 158r b 30 παρ’ ἡμῖν … καταγγέλλεσθαι

1492.33

Ō .ƁìƍƀƣĿƈƀƃĬŧĪĬ ň ŧĿƢƤƆƎƃ÷ Ŀł Ł÷ ĥ

f. 158v a 13 τοὺτο τοίνθν ἐγκάλει μοι

1492.42

łó

ň

f. 158v b 2

ὑπόκυψον τῇ ἀληθείᾳ

1493.8

#29 From Basil’s Rules (CPG 2895) Dam. syr. 7/16 ff. 162r a 14 – 162r b 8

ň ň Ņ ň Ņ ł ŏ ŏ ň ò ŁŴƃ÷ ŴƀìƌĬĭ .ťƤň ŶĪŦ

÷ ƀìŏ ƌĬĪĭĬñ .űũƕñ ťƐƀŌ ƃŴ

Camb. 3175

Greek

PG 31

f. 161r b 7

δεῖται δὲ τοῦ ἡνιοχήσοντός

1341.28

f. 162v b 6

καὶ τῆς ἡνιοχήσεως τῶν … παθημάτων

1344.23

178

J. LOOPSTRA

Dam. syr. 7/16 ff. 162r a 14 – 162r b 8

òŏ ťƐň ƃó Ŵƌŏ ĭĥƈźƉ ñ ňſĭĿõ Īł ł ĥƎ .ƎƀŌ Ō ìƀźƣĭ ł ò .ƎƀŅ Ņ ìƍƀŅ ìŶĥĪƎƀƆĬ ł .ĬƢŬƙŨƥƌĥƈƣł ƢƉ Ōł Ō Ņ ó ñ .ťƀźƀƆŴƘĪĭűƃƎƉ ĬŁŴƆ

Ņ Ņ òł Ņ Ņ ł ň ŦŁ÷ ŴƍŅ ƇƖ ƊŨťƍƕű÷ ſƦ÷ ƉťƃŴƤŷŨ ŏ ł

Ņ

Ō ǔſĥƋƕťƀƣǔ Ō Ƙ÷ Ī÷ .ŴƌŤſĪĭ ł ň Ņ ƀƟĵ Ņ Ō ķŴƐƍ Ʀó ƊƆ õ ľñ Īň ĮķĥĪ Ņ ŏ Ō ó ł ñ .ŦŁ÷ ŴÿƇƀƘŤƟ ųÿƇƃƎƉ ł ň ŁƧĪťƍƄſ Ņ ĥł ƈ ł ñƣĿŁ ł ł ň÷ .ŻƊƕŁ÷ Łĭ Ņ ŏ Ņ ł .ŦŁ÷ ŴƏƢƠŨŴƆƧĥ ł ň ƖƉűƃ ł Ŵƍ .ťƤŅ ƙ÷ ƍëƆŦĭĬŦ ň Ōõ Ɛň ſǓŴ Ō ƐŅ ƃó ĥ Ņ ũƕť .ŧűƀ ł ł ĭł .ųƤƙƍŨƈƙƍƉ łñ ŏ Ņ ł ŴźƊƖƉ .ŻƊƖ ʼn Ɖ Ņó ŏ Ņ ŏ ŏ Ņ ÷ .ŦŁĿŴƕĮŦŁ÷ ĭĪ÷ ŴÿƇŶƨƘĥĪ ň ł ó .ƁƆƎƀŨŁ÷ ĥ Ō ƘŅ ó ŏ ƆŴ ñ ňƍſŌ Ł÷ ĭŤźƀ ķĭųŨŦĭĬť Ņ ŏ Ō ł ň ŏ ĪŦ ƌ .ųƊƣŴū ÷ ÷ Ł÷ ŴƐƀƐ Ņ Ņ ł .ŦŁĭ ÷ ǔũ÷ ŶƎſĪŴƆ ł Ō źƏ .ƑƀƏŤ ň ł łó .ķĭųƤƙƌŴŬ ÷ ƇƘ÷ ĭŴƟűƏ Ņ ÷ Łł ó Ʀƌò ò ƄŨƎ ťƀƣŴƍ ÷ ƙƣ ÷ʼn ł

ł

ł

Ō źƏŤŹŤƟ .ƑƀƐ Ņ Ĭñ ĶŤñ ʼn ƟĪĭ ł

Camb. 3175

Greek

PG 31

f. 163r a 30 ἀπὸ … εὐνούχους

1345.6

f. 163r b 6

τοὺς μεθύοντας ἢ φρενιτιῶντας 1345.10

f. 163v b 4

ὡς τὰ ἀδελφὰ ἡμῖν

f. 164v b 27 παρεῖσθαι τῷ σώματι

1349.30

ἢδη βαδιοῦμαι … τὴν πολιτείαν

1352.45

f. 166r a 7

f. 166r b 28 σκότος … τοῖς ἀδικήμασι νοερὸν

1353.21

f. 167r b 18 τῶν Φαρισαίων μετὰ τῶν Ἡρωδιανῶν

1356.33

f. 167r b 21 εἰ δέοι κῆνσον … δοῦναι

1356.34

f. 168v b 2

ὃσα καπηλείας ἀπάσης

1360.21

f. 168v b 9

n/a

1360.24

f. 168v b 11 n/a

1360.24

f. 170v a 29 ἀλλὰ μὴ βαρύτητι

1377.7

f. 171r a 25 τήν τε ψυχήν … ἐξασκῶν

1381.21

f. 171r b 25 ἐξώρισται

1381.36

f. 171v b 1

ł

καὶ καταπίπτων τῇ ψυχῇ

f. 172v b 20 ἀμαυροῦν f. 173r b 9

ὣστε μήτε βραχυτάτην

f. 173r b 11 σκόπει μοι

1384.6 1385.19 1385.43 1385.44

f. 176v b 10 ἐν αὐτοῖς πολιτεύσεται

1409.47

f. 177r b 26 σώματος ἀτονεῖν

1417.22

f. 177v a 25 μὴ μέντοι τινὰς ἑταιρίας

1417.45

f. 177v a 30 στάσις

1417.47

f. 177v b 7

ἀποτεμόντες καὶ διαρίσαντες ἑαυτους

1420.3

f. 177v b 19 τὰς τοιαύτας ἑταιρίας συγχωρεῖσθαι

1420.8

f. 177v b 29 καταστάσει

1420.15

f. 177v a 9 ooo

÷ ĭ :Ū÷ ƃʼn ó ƦƉ

1345.41

nf

ὁ καθηγ{ούμενος}

1417.24

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

179

GREGORY NAZIANZEN PART I #1 Oration 1 On the Holy Feast of Pascha (CPG 3010) Dam. syr. 7/16 ff. 162r b 9 – 162 b 26

ł ł

ł

BL Add. 12153

Greek

PG 35

Ō ƟŦųƆƧįĿŤƌł Ī÷ ĭ .ƈƀÿƇ

f. 2v a 17

καὶ ὑποχωρῆσαι Θεῷ τι μικρὸν

396.17

ň Ńĥñ .Ʀ÷ ŶĿ

f. 2v a 23

ὑπεχώρησα

396.24

f. 2v a 29

καὶ … ἐνδύσας ἂνθρωπον

397.1

f. 2v a 35

αἱ φλιαὶ

397.5

f. 2v b 3

καὶ τῷ τιμίῳ αἳματι ἐτειχίσθημεν

397.8

f. 2v b 6

τῆς πλινθείας

397.11

f. 2v b 25

ἀεὶ τὸ πλεῖον ἒχουσιν

397.23

f. 3r a 15

ἐλπίζει καὶ εὒχεται

400.13

f. 3r a 33

καὶ μέχρι τῆς ἀκοῆς ἱσταμένους

400.27

f. 3r a 34

καὶ πλαξὶν ἐντυποῖ λιθίναις, εἲτουν σαρκίναις

400.28

f. 3r b 10

ἐπὶ ὓδατος ἀναπαύσεως

400.40

f. 3r b 14

ποιμενικῶς καὶ ἐλευθερίως διὰ 400.42 τῆς θύρας

f. 3r b 18

ὑποκλεπτούσης καὶ διασπειρούσης

łñ .ťƤƌƢŨƥũƇ ʼn ó Ɖűƃĭ ŏ Ƙó ó ĭǔ ŧĪň ÷ƦƏ ň ŅŌ ł Ņ ł ſťƉűŨĭ÷ .Ǝƍł Ɛł Ŷł Ł÷ ĥŧƢƀƠ Ņŏ Ņ

.ŦŁ÷ Ŵƍũó łëƆ .ƗƤƇƃƎňƀõìƍƟ ł łñ .ƧƞƉĭƢũó ƐƉ Ņ Ņ Ņ ł ł Ņ ł ĭł .ƎƊƀò ƟŦƦƖƊƤƊëƆťƉűƕ

ł Ņ ò Ŷňò ŴÿƇŨƑ ŏ ŦƦŅ ƀŅ Ņ ìƍƘŅ ÷ Ťō ƃť ƙň źƉñ ĭł Ņ ŏ ň .ŦƦ÷ ƀŅ Ņ ìƌǔƐŨ Ʀ÷ ƀŌ ƃó ĭĥ ŅŅ ñ ł Ņ ò ł ÷ ƀƉ .ťŷìƀìƌĪť ŅťƕĿŁűƀŨ ó Ō Ʀ÷ ſŤŌ ƀƕ Ņ ĿŅ Ʀ÷ ſĥŌ ĿŤŅ Ŷĭ õ Ń Ņ ł ł Ņ

.ŧ Ŀűũ÷ Ɖñ ĭťũƍó ŬƉ ÷ ł Īł

ł ƦŅ ÷ ƀŅ ò Ņ ìƍƘŅ ÷ ĥō Į f. 3r b 25 Ņ ŷƉĭ ł .ŦƦŅ ÿƇ Ņ ũó ŷł Ɖò ĭŦ ťſƞƇ Ņ ó ł Ņ Ņ .ŧƢſƢƣťƀƕñ ĿƎƉ .ťƣƦƍł Ɖñ ĭ Ņ Ō ł

Ņ

ł

ň

:ťƌŅ ƦƀƊƉĭťƌŅ ĬƢƄƉťƀŅ ƕõ Ŀ

f. 3r b 27

401.1

κιβδήλοις καὶ κατεφθαρμένοις 401.8 σθλαγωγούσης καὶ διασπώσης ἀπὸ τοῦ ἀληθινοῦ καὶ ποίμνιον καὶ ποιμένας καὶ ποίμνιον

401.10

#2 Oration 3 In Response to Those Who Called For Him (to be a Priest) But Would Not Welcome Him (CPG 3010) Dam. syr. 7/16 BL Add. 12153 ff. 162 b 26 – 162v a 14 .ťƐ[ƀ]ƘŴƏŴƇƀƘ

ŏ ł Ōł .ĭŵƌŤſĿ ĥ

Greek

PG 35

f. 3v a 9

φιλοσοφίας

517n80

f. 3v a 11

Ἀριανζαῖος

516n80

180

J. LOOPSTRA

Dam. syr. 7/16 BL Add. 12153 ff. 162 b 26 – 162v a 14

ŏ ł

ŏ

Ō ĪŴ Ō ł ÷ Ơſǔ Ō ƀÿƇƟ .ĭŵƌŤſĮŤƌ ň Ņ ŶƎƉĭ ň ł ÷ ƊëƆ ƎƇſĪť ÷ ƍƐ .ķĪƢƊ łƎƙźŷ ň ň Ņ . ÷ ƊëƆťſĪ÷ Ľ ł Ɖň ƢŨł ĪƦ Ō ŶƢ ł ſŌ Ʀó ſĪł .ƥƀƤ ŏ ó ł .ķĭƦſŌ Īó ĬƎňſƢƤł Ɖñ Īł

f. 3v a 13

n/a

516n80

f. 3v a 17

εἰς τὸ τυραννῆσαι, καὶ τῆς ἡμετέρας ἀκροπόλεως ἀποσπᾶσαι τῆς ἐρημίας

517.36

f. 3v a 33

τι συμπαθέστερον

520.4

f. 3v a 36

ὡς ἀρχομένους ἐχειραγωγήσατε

520.6

τοὺς ἐμοὺς νικητὰς ὑμᾶς, οὐ γὰρ ἐραστὰς

520.12

f. 3v b 9

ἐνέγκω ψῆφον, ἢ δέξωμαι; Καὶ γὰρ νικήσειν ἐλπίζω

520.19

f. 3v b 12

τοῖς ἴσοις μέτροις

520.21

f. 3v b 26

καὶ τὸ συμπόσιον ἥδιστον

520.33

f. 4r b 3

σχοινία ἐπέπεσέ σοι ἐν τοῖς 521.30 κρατίστοις

f. 4r b 7

ποιμνίων τοῖς πλατυτάτοις

521.33

f. 4r b 32

πῶς μετρήσω τὴν ἀγάπην

524.10

f. 4r b 35

καὶ τὸν πιστεύσαντα

524.13

f. 4v a 11

μὴ … κυβερνωμένη

524.20

f. 4v a 13

νομίζοντες

524.21

f. 4v a 31

τὰ μένοντα καὶ ἱστάμενα

524.34

f. 4v b 2

τὰ τῶν κύκλῳ περιπατοὺντων

524.36

f. 4v b 4

σειραῖς

525.1

f. 4v b 4

περισφίγγοισθε

525.2

ň

ň ŏ Ō ƀò ƃŅ ó Įł f. 3v b 3 .ťƉŴŶǓƢƀūŴƆ .ƁƇſĪť ó Ļĥ .ƈũņ ó Ɵł ĥĭĥť ƠŅ ƐŅ ƘŦ ÷ Ʀſ ʼnñ ʼn Ńĥ Ņ ň ł ł ó ó ťƌĥƢũƐõ ƉťƃŵƊëƆƢƀū ò ò .ŦƦſŴƣŦƦŷƣŴƊŨ ł Ņ ŏ÷ .ƁŌìƌĬŧƢŶŴƘĭ ł ł ł ÷ ƁëƆŴƇ ň ÷ Ō ìŶŤŨ Ō ƙƌ .ŧűƀ õ ÷ ƨʼn ũ÷ Ŷò ó ł

ł

Ņ ŨƎňſƦƙƉ ÷ .ʼnŧǓŵŬ

ó ƀìŏ ŷƤƉł ĥʼn ñ .ťŨŴŷƆIJĬŴ ň ĬĪł ĭĬƎƉĭ ñ ƎƊſ łñ ň ł .ŸƇƉƦ÷ ƉƧ łñ Ō ũó ƐƉ .ķĭƦƌĥƎſƢ ł ò Ņ Ņ .ƎƊƀƟĭƎňſŴƠƉĪł ł ň.ťƖƀƣǓ Ō Ī ł ƨʼn ũ÷ Ŷò ň Ō ĸĥǔƀƏ ŏ :ķĭƞƀłìŶŁŁʼn

PG 35

f. 4v marg.

33

Ņ

Greek

#3 Oration 2 Apologia for his flight to Pontus (CPG 3010) Dam. syr. 7/16 BL Add. 12153 ff. 162v a 14 – 164r b 32

Ņ

Ņó

.ĸŴźƌŴƘ

łó ñ ó Ʀƣ ĥʼn .Ʀ÷ ŷň ƙ÷ ƌł Ł÷ ĥʼn ñ .Ł÷ űň ÷ ũƕ ó Ō Ʀƣ .Ʀ÷ ƀÿƇƕ Ń ĥʼn ñ 33

Greek

PG 35

f. 4v b 19

τὸν Πόντον

408.2

f. 4v b 22

ἣττημαι, καὶ τὴν ἧτταν ὁμολογῶ

408.6

BL Add. MS 12153 text: ŸƇƉƦƉ.

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 BL Add. 12153 ff. 162v a 14 – 164r b 32

Ņ

Greek

181 PG 35

.ŧƢƀìŌ ƍƆ Ʀ÷ ſŌ űó ñƣ .ťƌõ ĥ ƚ÷ ƙ Ń ƃŃ ó Ʀ÷ Ɖʼn ñ

f. 4v b 24

n/a34

Ō ñƣĭ .ŧƢŨűƊŨ .ķŴƄƍƉ Ʀ÷ ſƢ

f. 5r a 1

καὶ ηὐλίσθην ἀφ’ ὑμῶν χρόνον

408.15

f. 5r a 23

πλήττεσθαί τινας ἐν ἐμοὶ

409.3

f. 5r a 29

τοὺς … πεπληγότας

409.6

f. 5r b 13

τὸ κατ’ ἀξίαν

409.22

f. 5v a 8

ἴσον ἐμοὶ κακὸν

412.5

f. 5v a 31

ὥσπερ οὐδὲ ναύτῃ

412.23

f. 5v a 34

τοὺς οἴακας

412.25

f. 5v a 35

δὲ … στρατιώτῃ γενναίῳ

412.25

f. 5v b 2

ὅπερ ἂν ὑπολάβοι τις ἴσως

412.28

f. 5v b 9

ὡς μὴ … νομίζειν

413.1

f. 5v b 22

ἀντιτείνειν καὶ αὐθαδιάζεσθαι. Τούτου δὴ τὰς αἰτίας

413.11

f. 5v b 28

τῶν ψόφων

413.14

f. 5v b 30

ἔλυσα τὴν αἰδῶ

413.15

f. 6r a 3

ὅσον ἐν προθύροις

413.22

f. 6r a 36

ὑπὸ τῶν ἀναξίων τοῦ ἐπαγγέλματος

416.10

f. 6r b 14

ἑαυτοὺς ἐπεισάγουσι

416.26

f. 6r b 18

οὐκ ἀρετῆς τύπον

416.29

f. 6r b 24

δείλαιοι τῆς εὐσεβείας

416.33

f. 6v a 7

οὐκ ᾤμην ἴσον εἶναι

417.16

f. 6v a 9

ποίμνης … ἢ βουκολίου

417.17

f. 6v a 11

παχύτατον καὶ πιότατον ἀποδεῖξαι τὸ βουκόλιον ἢ τὸ ποίμνιον

417.19

f. 6v a 13

ὁρῶν ὅ τε βουκόλος καὶ ὁ ποιμὴν

417.20

f. 6v a 14

τὰ ἔνυδρα καὶ ἐπίνομα

417.21

Ņ

ŏ

ł

ň

ł

ŏ ł ň

Ņ ƁŨķ Ō ƌĥ Ō ŴŷƉƦƌĪ .ƎƀƤ

ŏ ł ň .ŴƍŷƉŁ÷ ĥ Ņ Ņ ñƣĪƅſĥĪIJĬñ .ťſŴ Ņ ŏ Ʀó Ƥõ ƀŌ Ũó .ťſŅ Ŵƣ õ ĪIJĬŦ Ņ ŏ Ņ ł .ťŹŴƍëƆƨƘĥĪ ňŅò ŏ .ťƍƃó ŴƏ Ņ ÷ ĭł Ō ŷŅ ÿõ ƇƙëƆ Ņ Įť .Ŧ ŵſĿ ł ł ł ł .ƥƌĥƢũó Ɛõ ƉƢũ÷ ƃ÷ ĥĪIJĬñ ł ÷ ŃĥƧĪťƍƄſĥ ñ ƢũƏ łó ñ Ō ñ Ō Ʀƣ .Ʀ÷ ƀÿƇƕ ʼn Ʀ÷ ſƢŶŁ÷ ĥʼn Ņ Ņ ò ĥĭ .ƎſĪŦƦ÷ ÿƇʼnƖëƆ ň ò ł ŏ ÷ Ō ñƣ Ʀ÷ ſƢ .ŧűŅ ÷ Ŷó ŴƄƆƎſĪ ł÷ .ťƙʼn Ɛ ʼn ò Ũõ ÷ ĪťƊƄſĥ ł Ņ Ņ ƆųƆƎňſŴ Ņ ñƣƧĪ .ťƊƀƠ .ťƖƠƘƎƉĪ

ł Ņ ŏ ł ł Ņ ŏ .ŦŁĭĿƦƀƉĪťƐƘ÷ ŴŹ Œ Ƈł Ŷõ ĪĪť ň ʼnƖņſò Įł .ŦųƭƦ Ņñ Ō ł Ʀ÷ ſĭĬƢ Ņ ƣĪ ũł ƏƧ .ťſŴ ň ł ó ĥť ñ ƍŅ ņƕò Īó .ŧ ƢƠŨ÷ Īĭ Ņó Ō ł Ō ó ł Ņ Ō ƁŬƏñ ĭŦƦ÷ ƀũƕ ÷ .ŦƦƍ Ņ Ņ ƀõ Ɗƣ ŏ ǔň ƠŅ ũëƆŦ ł ÷ Ŵň ŷìł ƌ ť. ƍò ƖëƆ ĭĥŧ Ō ƉķĭųƆķŴƌĬõ .ƎƀÿƇƖ

Ņ

Ņ Ņł

÷ ŤŃñ ŶŅ .ťƀŅ ƕñ ĿĭŧƢƠŨĭĿ ň ł

òł Œ

Ō ƣł .ťƀŅ ƕõ ĿĪ÷ ĭťƀŅ ƉŁƢ ÷ ƀƙ 34

For more about this Syriac text, see CN 25, 17n2.

182

J. LOOPSTRA

Dam. syr. 7/16 BL Add. 12153 ff. 162v a 14 – 164r b 32

ň ň ł ł ł ł łł ł ñ Ƣň ŬƉ ťňƍƙ÷ Ɖĭŧ ÷ ł ĭŸìƀìƍƉĭ

ñ .ťňƀƕõ ǔƆ ʼn ĭťňƀõ ƕǓƎƉơƙƉĭ Ņ

ŏ Ņ Ō ŏ ł ó .ŦƦ÷ ƀƟĭƢƤƊŨ ŅŅ ň Ņ ŏ ł Ņ ŏ Ō ł ƨÿƇ ŹĭťŹŴÿƇŨ÷ ĪŦ ÷ Ł÷ Ŵƙ÷ ſƞŶŅ ŏ ł ĭł .ƧĮĭł ñ Ņ Ŵƣƈ Ņ ó ňƕĪŧ ťũƐ ƕĪ ÷ ƢƘ ň.ťƍõ Ŭňƌ ÷ Ņ Ņ ó ƏƋƕ .ŧ ĪŴ ň Ũł Īĭ ñ ƦŅ ÷ ƍŅ ņƕò Ī÷ ŧ ǔƠ ÷ ó ĥŦ Ņ .ťňſŤſƎƀƆųƆĪ ňò ł ł ł ň .ťƍŨĮķĭųƇƄŨĭ ƅ÷ ƘĬƦ÷ Ɖ .ŦƦ÷ ƀŌ Ņ ìƌĿŴƊŨ

Ņ ł

Ņŏ

Ņ ñƣĪĭ .ŧ ĿŴƍƆťſŴ Ņ Ņ ł .ťƊñƀƟűŶƈƕĪ Ņ Ņ .ťƟŵ ñŶ ŏ ƈŅ Ơň Ņ ñƣťƖŅ ŨŅ ó Ľł Īť ÷ ƖŅ Ũ÷ ĭĽƎƉ ó ł ìƌ Ŧ. Ʀŷ ň 35 ħ÷ Ƣł Ɵł ŁĥƧĪĭĬñ . ÷ ŏ ƌŅ .ťƌųƄƆŴƆ ò ťƏŅ ŴƊ Ťʼn ƣł ň ł ł ł ñ űň ó ƠƉ .ħ÷ ƢƟŁ÷ ĥĪĭųëƆŀ ł Ō Ņ ÷ ƐƘ Ō ĥ .ķŴſƦƍƀ łñ Ņ ŏ ŏ Ɖť ťƉ .ŧ ĿŅ ŴƕĮƎ ƐƘŴ ÷ Ɵĭ ó ňĥĪ÷ ųƇƃŧĿųƍƆŻƉň õ Ʀƣ ň÷ ƌŅ ñ .ű÷ Ŭ ł ƢŅ ƄƐ Ņ ó Ɖĭ ł Ō ƕŧ .ťƍƀƤ Ņ Ņ ñƣŧĪĬ ŦňŵŶƦ÷ ňƌƧ .ĮŴł Ƅ÷ ňƌĪť ÷ ſŴ ňǔſŅ Ľł ň.ťƤƀòō Ũŧ ÷ ł ň Ņ

Ō ųÿƇƃƎƉ ñ .Ƣõ źƌñ ŦƦƀźŶ ň

Ņ

ň

ó ó Ĭñ źƐõ ƌĪĭ .ŦƦƤƀŌ õ ŨƎƉť 35

Greek

PG 35

f. 6v a 15

ἀπό τε νομῶν καὶ ἐπὶ νομὰς, ἀναπαύσει τε καὶ ἀποκινήσει καὶ ἀνακαλέσει

417.23

f. 6v a 18

τῇ βακτηρίᾳ

417.25

f. 6v a 19

τῇ σύριγγι

417.25

f. 6v a 23

δρῦς, καὶ σκιὰ, καὶ δόνακες, καὶ ἐν καλῷ τῆς πόας κατακλιθῆναι

417.29

f. 6v a 27

μετὰ τοῦ κισσυβίου

420.2

f. 6v a 30

ποιμνίων ἢ βουκολίων

420.5

f. 6v a 34

ἡδονῆς ἐσκέψατο

420.7

f. 6v b 9

στρεφόμενον, καὶ ἐν παντοίοις καιροῖς

420.17

f. 6v b 13

πυρὸς ἀξίας

420.20

f. 6v b 17

τῆς περὶ ἕνα ἱσταμένης

420.22

f. 6v b 20

ὁδεύουσα

420.23

f. 6v b 20

δευσοποιοῦ βαφῆς μεταλαμβάνει … ὕφασμα

420.25

f. 6v b 21

τὸ πλησιάσαν

420.27

f. 7r a 6

ἐρωτήσατε, ἱερεῖς, νόμον

421.2

f. 7r a 9

ἁγιάσει τὸ πλησιάσαν

421.5

f. 7r a 26

ἀψίνθιον

421.21

f. 7r a 28

καὶ μικρὰ μὲν ὑποσπασθεῖς ψηφὶς ποταμὸν ὅλον ἑλκύσειεν

421.22

f. 7r a 32

καὶ τὸ καρτερώτατον ἔρυμα

421.25

f. 7r a 33

τοῦτο, … εὐλαβεῖσθαι ἄξιον, 421.29 μὴ φαινώμεθα τῆς θαυμασία ἀρετῆς κακοὶ

f. 7r b 3

ἑαυτὸν ἀπὸ πάσης ἁμαρτίας τηρήσειεν

424.4

f. 7r b 11

ἐκκλίνειν ἀπὸ κακοῦ

424.10

BL Add. MS 12153 text: om. ƧĪ.

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 BL Add. 12153 ff. 162v a 14 – 164r b 32

Ņ ł ł

ň

.ŦƦ÷ ƃ÷ Ŀű÷ Ɖ ųñ ſŌ ű÷ ũó Ɩõ ƌ

ł .ŸƤł Ɗƌ ł ó .ƎƀŌ Ō ìſŁĥ Ņ Ņ ł ł Ņ .ťƕĿĥĪŦŁ÷ ŴƍŅ ſò ĥ Ņ ł Ņ ÷ ƙō ó Ɗò łëƆĪŦ ŧűſŤ ÷ Ł÷ ŴŅ Ũó Ǔĭ ł ſŴ Ō Ņ ƆƎ òŅ Ņ ƢŨƋ Ņ ƣĪ ƐƊ .ťƤſ Ņ Ņ ł .ŦƦ÷ ƕűò ſĪŦƦƕűſĭ łó ň Ō Ĭť ñ ſĪIJ ñ ƤŅ Ņ ñŶĭťſĿŅ Ʀ Ƥõ Ɖ .ųÿƇ ňŏ

Œ ł łó

÷ ƧĭųƆIJĬ .Ĭó űʼn ÷ ſò Ťō Ũ õ Ł÷ ĿĥŁűƃ ň ł ň

Ņ

Ņ ĥ .ťƌĿƦ÷ ƉťƀƏ

Ņ ł ƎƇſĪŦŁ÷ Ŵŏ ū÷ ĭŵŏ ƉƎƉƎ ƍł ſŌ ĪƢó Źņ ñ òŏ

Ō Ĭñ .Ƨʼn ŴƕƎƉ ųñ ʼnſƦſĥĪIJ Ņ ó

ŏ

ł ł ƀìŅ ƍƤƉ .Ƨĭʼn ųëƆ Ʀ÷ ſŌ ĥƢſŌ Ʀſť

ἀλλ’ ἐπίβασιν … ποιεῖσθαι

424.17

f. 7r b 24

παραμετρεῖν

424.20

f. 7r b 26

ἥκοντες

424.22

f. 7r b 33

γῆς ποιότητες

424.29

f. 7r b 34

καὶ μεγέθη λαμπτήρων

424.30

f. 7r b 36

καὶ ὅσα κολάσεως ἄξια

424.32

f. 7v a 24

καὶ ἐπιστήμη ἐπιστημῶν

425.13

f. 7v a 35

λυθησομένην καὶ πεισομένην τὸ ἑαυτῆς

425.22

f. 7v b 30

παιδαγωγήσασα δι’ ἑαυτῆς τὴν ὑπηρέτιν

428.6

f. 7v b 33

ὁ ἰατρὸς ἐπισκέψεται

428.13

f. 8r a 18

ἐξορίσαντας τῆς συζυγίας τῆς ἡμετέρας

428.22

f. 8r a 23

τὸ κρεῖττον δυναστεύεσθαι συγχωρήσαντας

428.26

f. 8r a 27

καὶ περιΐστησι μᾶλλον τὴν ὕλην

428.38

ὥστε τὴν ἰατρείαν φεύγειν εἰσφερόμεθα

429.3

f. 8r b 10

ἢ τὰς ἀκοὰς ἀποφράξαντες ἀσπίδος κωφῆς καὶ τὰ ὦτα

429.14

f. 8r b 23

ὡς ἐχθροὺς ἀμυνόμεθα

429.25

f. 8v a 10

δὲ … ἀντιτεχνήσεως

429.45

f. 8v a 15

τὸ τιμιώτατον ὧν ἔχομεν

432.3

f. 8v a 17

τὴν ἐξέτασιν ἔτι λείπεται

432.8

f. 8v a 19

ἢ ἀπελθοῦσαν ἀνακαλέσασθαι

432.10

f. 8v a 24

τοὺς ἔχοντας ὤνησεν

432.12

f. 8v a 28

τῇδε ἢ τῇδε νεύοντα

432.15

f. 8v a 30

ἢ τὸ χεῖρον λαμβάνει

432.17

f. 8v a 31

πτερῶσαι ψυχὴν

432.17

Ō ł Ņ

ł ųëƆ ñ .ƎňƀìƍƟõ ĪķŴƌ

Ņ÷ Ņ÷ ñ ƄëƆ òł Ņ ĽƧť ƄëƆĭ ĥť .ƎƀëƆ Ņ Ņ ƤŅõ ƀŨĪIJ Ō Ĭñ .Ǝũó Ɛñ ƌť ł ł .ťƤƙƌįƢƘ÷ ŁĪ÷

PG 35

f. 7r b 19

ŏ ňƌĪó f. 8r a 39 ł ƇƖƉŦ ŏ ĥņ ƎƉľĭƢƖ ñ ŁŴ÷ ƀƏ .Ǝƍƀ ň ĥĪťƌŵŅ ŨƎ Ō ƑƙƏ ʼn ÷ Ņ ł ƍſł ƢƄó Ɛł Ɖñ Ņ.ŧƢƄ÷ ƏŅ ñ Ī÷ ĭŦ ł ƦƣƢ ł ÷ Ŷ Ņñ ň Ņ ó ò ó ň ł .ƎƍƀƄ÷ ƌ ťũ÷ Ũ÷ űƇʼnƖŨƅſĥ Ņŏ .ťƍŅ ƃó ŴŹƈƕĭ Ņ ł Ǝƍƀł ň ìƍƟĪƈƃƎƉ .ķǔƠƀƉ . õł ŏ Ņ Ō Ŷł Ņ Ņ .ťũ÷ ƟŴƖŨŧƢƀƐ Œ ÷ Ɔõ Įł ĥʼn űƃĪĭĥñ ťňƍƘ÷ Ł Ńó Ʀ

Greek

183

184

J. LOOPSTRA

Dam. syr. 7/16 BL Add. 12153 ff. 162v a 14 – 164r b 32

ł

Œ ÷ Ũõ ó ĪűƃĪĭ Ņó ĥñ .Ʀ

ł ň Ņ ó Ņ ň Ņ ƌűƀŨ ł .Ĩ÷ ŵł ƉŁ÷ ĥŦƦƀƕƞƉťƤƙ ł ł ĬĪñ .ĺƞł ƊƉĪĭ ł ň ł Ĭñ .ƁìŌ ƍƘŁ÷ ĥƥŶĪĭ õ ł ł ł ƀìŅ ƍƙ÷ Ɖł ñ ò Ņ ň ťƀìŶĪťƐƀƠëƆĭť ł Ņ ÷ ƠƉñ .ťŨƢ Ņ ŏ òŌ ł ł .ŦŁ÷ Ŵƙ÷ ſƞŶĭŧĿųƣĭ ł

ł

ł

Ō Ɖŧűŷƃĥ Ō ƄƉ Ņ ĭƎƀƤƍ ÷ .ƎƀÿƇƖ Ņ Ņ Ņ ò Ņó Ō Ņ Ņ ŏ ÷ .ŦƦƀìŌ ƌƦ÷ Ũ÷ ŴŹťƤƙƌĪ Ņ ň .ŦƦ÷ ũ÷ Ơʼn ƌƧĭ ł Ĭñ IJűņ ó ŶĪĭ ł ó ĬĪñ ťſŅ Ī÷ ƞň Ũ÷ ĪķŴƌ ł Ō ƀìŌ ŷŨ÷ Īł ÷ .ƎňſŴŬƉ ÷ ł ĭƎſƢ

Ņ Ŀ .ŦƦũźŨIJĬŦƦƀƣ

ł

ł ƀł ƟŁ÷ ĥʼn ķĭųƍƉĪ .ƎƍƊ ó ƟƎƉ ł Ņ ƙƉŤ ĸŴź ŏ ň Ō ƀƤź ł Ņ Ɖűƃ .ƎƀìŌ ƌŴƃó Ʀ÷ Ɖ Ʀ÷ ſŤ ŏ

ł Ĭñ ÷ Ŭ÷ ƌĪķŴƌ .ķĭűƊ

Ņñ ł ſƢ Ō ũ÷ ƏĪ .ƎňƀƤźƉñ ĪƎ Ņ ŏ ŏ 36ŦŁŴƀƇƖ ƉŁŴƆƧĪ ÷ Ņ ł Ʀ÷ ňƌ Ł÷ ŴëƆį ŴŶ Ņň ňó ł .ƧŵƌŦƦƀƉñ ň ň ŅŅ ň .ťźƐõ ƌƨƊƐëƆƧĭ Ņ ł

Ņ Ƣņ ƆťſŴ Ņ ñƣĪ÷ ĭ .ťƀƕ

36

Greek

PG 35

f. 8v b 2

ἢ διαῤῥυὲν

432.20

f. 8v b 15

διὰ μέσης ψυχῆς ἀνεκράθη

432.31

f. 8v b 18

τοῦ μεσιτεύοντος

433.2

f. 8v b 28

ὁ παθὼν ἀνεκλήθη

433.11

f. 9r a 33

ἐπανάγουσα, καὶ τῷ ξύλῳ τῆς ζωῆς προσάγουσα

436.5

f. 9r b 11

τε καὶ ἀγρυπνίας καὶ φροντίδας

436.23

f. 9r b 17

ἐρανιζόμενοι καὶ συνεισφέροντες

436.27

f. 9r b 33

τῶν καλῶν τὸ πρῶτον

437.1

f. 9r b 37

ψυχῆς τῆς μακαρίας

437.5

f. 9v a 8

οὔτε τὸ θῆλυ

437.11

f. 9v a 10

εὐθυμῶν

437.12

f. 9v a 18

τῶν τῆς ἐρημίας

437.20

f. 9v a 20

τῶν ἐξητασμένων καὶ διαβεβηκότων

437.21

f. 9v a 31

ἐξ ὧν συνεστήκαμεν

437.30

f. 9v b 14

τῆς νύσσης

440.6

f. 9v b 23

τοὺς δὲ κρύβδην νουθετουμένους

440.15

f. 9v b 27

οἱ δὲ πρὸς … τῶν ἐλέγχων

440.18

f. 9v b 33

τὸ οἴεσθαι λανθάνειν

440.25

f. 10r a 4

ἵνα μὴ πρὸς ἀπόνοιαν

440.29

f. 10r a 15

συμπροθυμεῖσθαι δὴ περὶ

440.37

f. 10r b 13

ἀποκλῖναι … ἀσφαλὲς

441.27

f. 10r b 21

καί περισκεπτέον μήτε εἰς ἀριστερὰ

441.34

f. 10r b 28

καὶ τοῦ … ποιμένος ἡμῶν ἀξίας

441.38

BL Add. MS 12153 text: ŦŁŴƀƇƖƤƉ.

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 BL Add. 12153 ff. 162v a 14 – 164r b 32

Ņó

ł ł

.ŦƦƊſł ƢƉĭ

Ņ ƘŅ .ŦƦƇƉĪ ųñ ƏƢ Ņ ł Ņ ł .ťƠƙƉĭťƟŵŷł Ɖñ ĭ Ō÷ .ĸŤŃ ƠſŌ Ł÷ ŤŃ ſò Īĭ ň Ņ ł ò ł .ťňſǔƣĭťƤŶĭ Ņ Ņ Ō ŦƦƀ Ņ ƤſŅĿŦŁŴſƦƀƆŁ ŏ .ŦƦ÷ ƀìŌ ƌƦ÷ Ũ÷ ŴŹĭ ŏ ł .ŴƍƊſõ ĬŁ÷ ĥʼn ķĭĿųƍƌĪł Ō ũó Ɛł Ɖűƃ ñ ųƆűƃųƆƎƍł ſƢ Ņ Ņ ŏ Ō Ņ .ťſŴõ ƣĪŦƦƤƀõ Ũ Ł÷ ŴëƆ Ņ Ō Ťʼn ŨŤ÷ Əł Ņŏ .ťƀŅ Ũ÷ ŴëƆĸŴƀëƆ ł Ņ Ņ Ōł ł .ťſŅ Ŀűƍó ƐƄʼnó ƭĸŴſĿ ĥĭ Ņ Ņ Ņ ł Ņł Ņ .ƈƀŌ õ ƇŨ÷ ĭťŨĥ Ł÷ ŴëƆ ƅ÷ ƀŌ ũŶ õ÷ Ņñ Ō ł ƊëƆƎſĪť ſŅõ Ŵƣŏ ĵŤʼn ŨĭƢƉŤ ŏ

.ŴƐƃó ĭĪ÷ ŁǓĭ ÷ ĥ

Ņ ŦŁĭųƆƧ Ʀ÷ ſŤŌ ſŅõ ŴƣƧĭ ň ł ň ñ ƃň ÷ Ʀó Ɛõ Ɖĭ ơƤł ƘƦ÷ Ɖĭƈ ó ň ł .ƗƉõ ƦƤƉĭ Ņ ŏ ł ñ ŦƦ÷ ſǓŅ Ŵƕŵ ŨťƣĬ ĬƦƇźƉĪ ÷ ł ł ìƌ Ł÷ .Ǝƍƀ ŴƍŨį ƞł ł íƌ Ł÷ ĭł ÷ .ŦƦƕűſĪŧĿĬ õ

37

PG 35

f. 10v a 2

καὶ ὑψηλοῦ

444.2

f. 10v a 9

τοῦ λόγου τὸ σιτομέτριον

444.6

f. 10v a 15

τε καὶ διεξαγούσης προνοίας 444.12

f. 10v a 22

καὶ διαθηκῶν

444.19

f. 10v a 24

τε καὶ παθημάτων, καὶ ἀναλύσεως

444.20

f. 10v a 28

τῆς ἀρχικῆς καὶ μακαρίας Τριάδος

444.24

f. 10v a 31

τοῖς φωτίζειν πεπιστευμένοις

444.26

f. 10v a 34

ὑπολαμβάνουσι

444.30

f. 10v a 38

πρὸς κακὸν ἴσον

444.32

f. 10v b 7

τῆς μὲν Σαβέλλιος … ὁ Λίβυς 444.37

f. 10v b 8

τῆς δὲ Ἄρειος ὁ Ἀλεξανδρεὺς

444.38

f. 10v b 10

ὀρθοδόξων

445.1

f. 11r a 4

ἢ συναλειφομένου πρὸς τὸν Πατέρα, καὶ συγχεομένου, ἴσον δὲ εἰπεῖν, καὶ συγχέοντος

445.24

f. 11r a 14

τε καὶ ἀναξίως, μὴ θεότητος

445.31

f. 11r a 28

καὶ νοεῖται καὶ ἑρμηνεύεται καὶ ἀκούεται

448.5

f. 11r a 31

οὗ δ’ εἵνεκα νῦν ἐν ὀλίγῳ διεληλύθαμεν

448.7

f. 11r b 4

καὶ λαμπρῦναι τῷ φωτὶ τῆς γνώσεως

448.14

πάντα πρόοιντ᾿ ἂν πρότερον

448.31

κρούσας καιρίως, ὥσπερ σίδηρος πυρῖτιν λίθον, τὴν ἐγκύμονα καὶ ἀξίαν φωτὸς διάνοιαν

449.9

Ō Ƥł ƉĶűƉƈƃ ñ ƎƀƊƇ f. 11r b 28 ŏ ł ÷ ŴëƆ .ĶűƟ Ņ Ō Ņ Ņ ÷ ł ìŶ ťƤŅ Ơñ ƌűƃ ťƌŵƃĥ f. 11v a 9 Ņ ł Ņ Ō .Ʀł ÷ ſŤƌƦÿƇƀ ƧĮƢ Ƙł ÷ Ī÷ ŦƦ÷ ƀƕĿƦëƆ .ťźÿƇƐëƆ ņ ł Ņ Ņ ñƣĭťƍŅ õ źŨĪ ŧĿĬŴƍƆť ſŴ õ 37

Greek

185

Corrected in MS, original reading: ƎƀƇƊƤƉ.

186

J. LOOPSTRA

Dam. syr. 7/16 BL Add. 12153 ff. 162v a 14 – 164r b 32

ł

Ņ

ó

ł ƦƆĮŴūó ñ Ŀņ Ƣņ ƣĪŦ .ŧ ĿųƍƉŧ ł

Ņ

ł

Ņŏ

Ņ ƀìŌ ƌŤſŌ Ī÷ ƨÿƇƊƉ ħ÷ ĿĭĿ .ƥƌĥƑ Ō ũƉ ó Ťł ſĭ Ō ĥñ .ƑſƢ Ņ

ł ł ł òŅ ťŹŤƊū÷ ĭĪĭ÷ ňò Ņ .ƎƄó ũ÷ Ŷł Ʀ÷ ƌĪ łł Ŵň ƣƧ .ƑƄ÷ źƉƧĭŦ õ õ

Ō ƕƧĪ Ō ƀƃű .ťźſƢƏƈ

Ņ ŏ

Ņ

Ņ ŏ Ņ

.ŦŁ÷ ŴƊŷƆĭŦŁ÷ Ŵƌųƕĭ

Ņŏ ó ł ŏ ƖźŨĪł Ō ũ÷ ƣķ ł ĭųƊ .Ǝſǔ õ Ņ ó Ũł ÷ Ł÷ ĭƢ ł Ƥł Ƙ÷ Łʼn ó ñ.ųëƆŦƦƀ ŏ ł ó ň Ņ ÷ ŷŨķĥ ł .ķŴƟƦƤƌťũÿƇ ň ŏ ół ł Ō .ŧ ǓŴƃĮƎſƦ÷ ſĥűƃ ƎƤł ƙ÷ ƌł ĪŦ ÷ ÷ ƦŬƀūǔƆűƃ .Ǝƍł ƀŌ õ ìŷŌìƀìƍƉ ŏ òł Ņ ł .ťƀŅ ƊŨŧƢƊŶł 39İŴÿƇŷňìƌĪ÷ ĭ Ņ Ƙ÷ ŴŹƢſŌ Ʀſĭ Ō ƍƐ ł .ƎſŤ

38

ł ƎňſŴ Ņ ñƣĭƎſŤŌ ƀŌ Ŭó ƏĪƎƀƆųŨ ò ó .ťƀìƌŴū ň ł ň ƕĪ ł Ɵǔ .ƋƇƤƌƎƇſĪť ň Ņ ł ňƕĭŏ ű÷ ſƧ òŅ .ťƌǔŶĥ Īť ł Ǝƍƀł ƠŨ õ Ņ Ɖł ƚ÷ Ɔł ŤƌŌ õ ķŴíLJŤ łó ñ ĥ .ƚ÷ Ƈʼn ƌñ Īĭ ò ł Ɖł ó .ŦŤƀŬƐëƆƢƐŷ Ņó Ņ Ņ ŏ ñ .ŦƦƀìƍƊƣŴūĻĥĪķŴƌĬĪ ł ň ň ň÷ Ʀ÷ ƉĭľƢũ÷ Ɖñ .ŭ ÷ ūĬ

38 39

Greek

PG 35

f. 11v a 13

ὁ τῆς ἀληθείας πυρσὸς ἐκλάμψειε

449.11

f. 11v a 17

τὸ ὕψος λαλούντων, Ἰαννοῦ τινος ἢ Ἰαμβροῦ

449.15

f. 11v b 17

οὔπω κεχαραγμένον

452.7

f. 11v b 19

καὶ δογμάτων

452.9

f. 11v b 20

ὡς συγχεῖσθαι

452.9

f. 12r a 11

οὔτως ἀνωμάλου καὶ ἀλλοκότου

452.32

f. 12r a 34

ἐπιτήδειόν τε καὶ πρόσφορον

453.4

f. 12r a 37

καὶ στοιχειωδεστέροις

453.8

f. 12r b 1

τὴν ἕξιν νήπιοι

453.9

f. 12r b 8

ἑλκῦσαι καὶ οἰκειώσασθαι

453.15

f. 12r b 14

εἰ γάλα ποτίζοιντο

453.19

f. 12r b 33

ἐγγαστρίμυθοί τινες ὄντες

453.34

f. 12r b 35

τὰς ἑαυτῶν ἡδονὰς θεραπεύοντες

453.35

f. 12r b 25 ooo

καὶ ἀναμιγνύναι τὸν οἶνον ὕδατι

453.29

f. 12r b 27 ooo

τῷ πολλῷ καὶ εὐώνῳ

453.30

f. 12v a 9

τὰς ἑαυτῶν ἡνίας ἐνδιδόναι

456.8

f. 12v a 11

εἶναι ἀνεπιστήμονας

456.9

f. 12v a 16

n/a

456.12

f. 12v a 17

μαθεῖν … μᾶλλον

456.13

f. 12v a 18

ἢ διδάσκειν

456.14

f. 12v b 5

ἂν τοὺς πολλοὺς κακῶσαι

456.32

f. 12v b 8

ὧν καὶ τὸ σωματικὸν

456.35

f. 12v b 17

ὑπαστράπτον καὶ φανταζόμενον

457.5

BL Add. MS 12153 marg.: ƎƀƐƃŴźƏò . Other “masoretic” MSS read: ķŴŹŤŷìƌĪĭ.

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 BL Add. 12153 ff. 162v a 14 – 164r b 32

ł

Ō

ł ƐƙƉŧ Ō ƌƧŅ ñ ĪĬƎſĪƎ ƀƤ ÷ .Ǝƍƀ

Greek

187 PG 35

f. 12v b 25

τισὶ δὲ τοῦτο ἐπιτρεπτέον

457.13

f. 12v b 27

τὸ πρᾶγμα ἔῤῥιπται καὶ συγκέχυται

457.15

Ō ũ÷ Ũó .ŁŴƤſƢƆƁ

f. 13r a 8

βαβαὶ τῆς προεδρίας

457.29

ł ň ñ Ɵň Ƣƌł ĪIJ ł Ĭť ñ ſŤŅ ſŅ .ƢƉŵõ ƌĪIJĬĭű

f. 13r a 29

καλεῖς τι τὸ ὀρχεῖσθαι, τό τε 460.10 αὐλεῖν

f. 13r b 1

ὀρχήσεως μὲν καὶ αὐλήσεώς 460.17

f. 13r b 32

παιδεύειν ἄλλους πεπιστευμένον

460.38

f. 13v a 12

κἂν εἰ καλῶς κυβερνοίμεθα καὶ ἀγοίμεθα πρὸς τῶν ἐπανορθοῦν τὰ τοιαῦτα καὶ διευθύνειν πεπιστευμένων

461.11

f. 13v a 26

διεξῆλθον τὴν προστασίαν

461.24

f. 13v a 29

προστησώμεθα … τοῦ λόγου 461.26 συνίστορα

f. 13v a 31

καὶ ψυχῶν ἐπιμέλεια

461.27

f. 13v b 19

τίς ἂν ἀξίως διέλθοι τὴν καθ’ ἡμέραν ἐπιστασίαν

464.2

f. 13v b 32

ὡς μήτε τῇ χρηστότητι μαλακίζειν, μήτε τραχύνειν τῇ χαλεπότητι

464.11

f. 14r a 7

συνοδεύει καὶ συμπροθυμεῖται

464.19

ποθεῖ καὶ σπένδεται

464.28

τοῦ Ἰλλυρικοῦ πληρώσῃ

465.32

μὴ μωροί τινες ὦμεν ἄρχοντες Τάνεως, ἢ πράκτορες καλαμώμενοι

468.1

ŏ Ņ ŴƏ ł ƣť ň ƌŅ Ƣƕ .ƅƀŌ ũŶ õ ÷ ĭŧƢ ŏ

Ņ Ņ

Ņ ŏ Ņ ł ł Ņ ŏ Ņ ł ł ł ł Ņ ƧĪƎ ň ó ňƌťňƌǔŶ Ɗſõ ųƉĪ .ŧ ĪƢ

ñ Ł÷ ĭű÷ ƟĿĪł ó .ŦŁ÷ ĭƢƉñ Įł Ī÷ ĭƎƉŦ ł ł ň ŏ ł ñ ķŴƍƙ÷ ł ƌĪķŴƌ ĬƎƉƢ Ũł ó Īł ó Ʀ÷ ňƌĭ ŏ ł ķĭĽĿƦƌ ÷ ĭ .ƎƀƆĬƅſĥĪűƆ ł .ƎƀìŌ ƍƊſųƉ Ņ ŏ ŏ Ņ ŏ .ŦŁ÷ ŴƉŴƀƠëƆ Ĭñ ŴƠƙƌł Ņ ň Ō ÷ ƉƥſƢŨƋƀŌ õ Ơƌ .ŦƦÿƇ Ō ƣƎƘĥĪ ł .ŸƇñ ƉƦ÷ ƌƢƀƙ

òł Ņ ŏ ł Ņ ųñ ňƀìƌƦƌŦ ÷ Ŵʼn ñƣĪƅſĥĪŴƍõ Ɖñ ŏ ƀŅ ƠëƆ Ņ ňĬŁ÷ ŴƊ ŏ Ō ł ÷ ł ŁŅ ŴƊ Ƨĭ .ťƘň ƢƌŦ Ņ ŏ ł ƀƐũ÷ ŨƧĪ ŏ .İŴƖƌŦ õ Ł÷ ŴƀƤƠŨ÷ Ņ

÷ Ł÷ Ŵƙ÷ ſƞŌ Ŷł .ŦƦ÷ ƤŅ ƙ÷ ƌĪŦ

Ņ

ň

.įŴŶł õ Ʀ÷ Ɖĭľňŵ ñŶ

ł ň f. 14r a 20 ň ň Ņ Ō ŏ Ō f. 14r b 27 ƨõ Ɗñ ƌ .ķŴƠſĿŴƇſƧ ň.ŦĭųňƌĶűň ÷ Ɖ ň Ņ Ō ò ʼn ƨʼn ÿƆťƍƤſǓ ł f. 14r b 33 ň Ņ ł ÷ ƀŌ ũŅ ó ūĭ .ťƌǔƖũƉť Ń ò ó ĥñ .ĸĭŤŅ ʼnƌ ŤŹĪ÷

.ťƠƌł Ʀ÷ Ɖĭ ʼn ñ Ū÷ ŷň Ɖñ

ň

ł

ň

f. 14v a 14

ὀνειδίζει καλῶς καὶ μαρτύρεται

468.15

ł .ħ÷ Ƣʼn ƃó Łʼn ÷ Ł ÷ ƨƠŶƅſĥ

f. 14v a 37

ὡς ἀγρὸν ἀροτριαθήσεσθαι

468.36

f. 14v b 1

εἰς ἄλσος δρυμοῦ 469.1 λογισθήσεσθαι θρηνῶν τε τὴν ἐρημίαν τῶν κατορθούντων

Ō ƣł ű÷ Ɛŷł Ɖñ .Ī÷ ųƐł Ɖñ ĭƢƀƙ Ņ

ŏ Ņ ƣŴ ň õ Ʀ÷ ňƌťũŅ ÷ ƕĪť Ņ ƕƅſĥ .Ū÷ ƤŶ Ņñ ó Ō ň Ʀƀƃ ñ ſŅ Ī÷ ƞëƆ ķŴƌĬĪť Ƨ ĥĭ ÷ ʼn ł łó Ō ƦƉ ÷ Ī .ƎíſĽĿ

188

J. LOOPSTRA

Dam. syr. 7/16 BL Add. 12153 ff. 162v a 14 – 164r b 32

ƎſĪƈňſĥŴſŏ ň Ņ ŏ ł ł .ťŨ÷ ñĽķĭűƟƢƌĪ÷ ĭ Ņ ŏ Ņ ĭł .ťƀŅ ƟŴƌĶűƉ ł ñ ķŴƌĬƎƉ .ƁŌ Ƅó Ũ÷ ĭƅƘʼn ĬŃĥ ò ł űó ƊŨ÷ Īł ó Ō ŴŅ ƕĶ .ƎƀëƆ ʼn ł

ňł ł

Ņ ĿĪŧ ǔƖƊŨĭ÷ .ťƤŶ

Ņ Ņ ñƣťƍƄſĥƎſĪƁŌ ƃ÷ ƨł Ɗł Ũó .ťſŴ òł ň ó ň łñ ƎƉƎ ƌõ ĥĵĥƦƤ Ɖ Ņ Ō Ɖť ŏ .ŦƦ÷ ƀìŶĭĽ ŏ ĭŏ ųƌňĥ ł ō ñ ſŴ Ņ Ņ ñƣħĭŁĪ .ƢƉĥť õ Ņ ł .ųƇʼn Ŭó ƉƎƉťƌõ ĥ Ł÷ ĥʼn ñ Ŀ ň òŅ ł Īł ó ųʼn ƐƉ ÷ .ťƌųƃƈũƟŴƆĪ Ņ

ł ÷ ňƀìŶĪ Ņ Īĭť .ťƊÿƇƣ

ŅŅ Ņó ł ñ .ŦŴň Ņ ñƣƧĪĭŦĥĽŦ ĭųëƆ Ʀŷìƌ ł Ō Ņ ł ŅŅ Ņó .ųƆ ƚ÷ ź ʼn ƖƉťŷìſƞƌĭťƀìƌųƃ ł ł

.ĸŤƉĥ Īł ÷ ĥĪó

Ņ Ō ŏ ó ň ŴƟƦƤõ ƌƧĪűƠʼn ñ ƘŅ .ŦƦƤõ ƀŨķ Ņ ŏ

Ō Ƥł ƉŦ ñ Ł÷ ĭƨŨƧĥ .ƎƀÿƇƙ

Ἰωὴλ δὲ

469.10

f. 14v b 11

καὶ κόπτεσθαι βούλεται

469.11

f. 14v b 21

καὶ ἐξῆρτο

469.19

f. 15r a 3

ἀνακαλεσάμενος καὶ 469.39 ἀποκλαυσάμενος τῶν περί τι ἀδίκων

f. 15r a 10

καὶ τὰ σπήλαια ἑρπετῶν

472.4

f. 15r a 14

μαλαχίαν δὲ πῶς παριδεῖν ἄξιον

472.8

f. 15r a 27

ἦν τῆς ζωῆς καὶ τῆς εἰρήνης 472.19

f. 15r a 38

παραιτοῦμαι μὲν τῶν ἐπὶ τούτοις ἀρῶν

f. 15r b 2

εἰ ἔτι ἄξιον, φησὶν, ἐπιβλέψαι 472.31

f. 15r b 8

φρίσσω τὸ δρέπανον

472.36

f. 15r b 9

ἃ κατὰ τῶν ἱερέων μαρτύρεται οὗτος

472.37

f. 15r b 12

τὴν ῥυπαρὰν ἐσθῆτα καὶ ἀναξίαν, τὴν ἱερατικὴν καὶ λαμπρὰν περιτίθησιν

472.40

f. 15r b 25

ἀδαμάντινος

473.9

f. 15v a 23

διακελεύεται, μὴ κατασιωπᾷν τὴν κακίαν

476.2

f. 15v b 27

ἀλλὰ μόχθῳ κατεργαζομένων 476.38 476.42

ἵνα κλαύσῃ πρὸς ἀξίαν

477.11

ὀδύρεται δὲ

477.11

διότι ἐπληρώθησαν αἱ ἡμέραι αὐτῶν

477.32

f. 16r a 38

μὴ παροίνους

477.36

f. 16r b 22

καὶ παροψίδες καθαραὶ

480.9

f. 16r b 27

ταῦτά μοι τὸν μυελὸν ἐκτήκει

480.14

f. 16r b 39

γενέσθαι φῶς, καὶ φωτίσαι

480.24

Ņ

ň ň f. 16r a 10 Ņñ f. 16r a 11 .ƎſĪƧʼn ĥ ň ŏ ŏ ò ł ŏ .ķĭĬƦ÷ ƉŴſŴƀƇƉŁ÷ ĥĪƈźƉ f. 16r a 33 ł ÷ Ǔň Ŵŏ Ũ÷ ĮĭŅ .ƎňƀƃĪ÷ Īŧ ŏ ò ťŶŅ ŴƊƆƎ ŷìŅ ƀƤł ƉƎƀƆĬ ł ł .ƁƉǔū÷ Ī÷ ł ł Ņ ŏ ň ň .Ŀųñƍƌĭŧ ĿĬõ ŴƌŦĭųõ ƌĪ

472.28

οὐκ ὄντος τοῦ ἐκζητοῦντος καὶ ἐπιστρέφοντος

Ņ ñƣĪƅſĥťƄũõ ƌĪťƍƄſĥ .ťſŴ

Ņł

PG 35

f. 14v b 11

ň ł ň Ņ ó ĬƦƀƆűŨ ñ f. 15v b 32 .ťƍƙ÷ ƉĭťƖŨñ ÷ Īĭ

.ťňſĭǓƧ

Greek

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 BL Add. 12153 ff. 162v a 14 – 164r b 32

ň Ņ ó ł ł ĪŦŁŅ ŴƀƇ ťſŅõ Ī÷ ĿƧ ÷ ÷ŏ Ź Ņ ó Ō ó ł ƁŌ Ŭó Əł ñ Īĭł ÷ .ťƙƀƙƏ ň ň ł ň ñ .ťƉĪ÷ Łť ÷ ƕǓĮķŴƌųëƆ Ō

.ťƀł ƊƏĥŁĭ ÷ ƢƘ

ň

Ō űŷ Ņ Ɖĭ .Ŵƀŏ Ɩõ ſŧ

40

Ņ Ņ .ƎƊƀò ƟĪƎƀƆĬƋƕ Ņ Ņ .ƎƊƀò ƟƧĪƎƀƆųŨ ł ťƤƌƢŨƎƟň õ Łó ŏ ÷ ƢŅ ƙ÷ ƕł ŻƇŶĭ .ťŶŅ ĭƢŨŧ õ ñ Ņ

Ņó Ņ ł

ł ł

.ŦƦ÷ ƀŌ Ņ ìƍƀƊƣĭƎſĪŦƦƀìŅ ƍƕĿĥ

ł

ł

ŏ .Ʀ÷ ƀŌ źƉųƆĪĭ Ĭñ ÷ ƣĭ .ƁìƍŨĮŴ õ ñ ł

Ņ

ň ÷ ŶĪ .ŸƤł ƉĥŦ ʼn ñ ƦƊ

PG 35

f. 16v a 13

προθεσμία

480.35

f. 16v a 16

ἀπαιδεύτου νεότητος

480.37

f. 16v a 23

καὶ λίαν κατεσπουδασμένον

480.44

f. 16v a 23

τῶν σπερμάτων ἐκείνοις ἐοικὸς ᾖ

480.45

f. 16v a 27

εὐθὺς ἀνακύψαντα

480.47

f. 16v b 21

τοῖς ἑστῶσι

481.28

f. 16v b 22

ἐν τοῖς ἀστάτοις

481.28

f. 16v b 32

κατασκευάσας ἄνθρωπον

481.39

f. 16v b 34

καὶ μίξας τὸν χοῦν τῷ πνεύματι

481.40

f. 16v b 37

ἐπίγειον καὶ οὐράνιον

481.42

οὗ σκότος ἀποκρυφὴ

484.12

καὶ ὑπάγων πρὸς τὰ ἄνω τὸν ἐραστὴν

484.17

τὸ ποθούμενον καὶ σπουδαζόμενον

484.21

ŏ ŏ ň ŏ Ĭñ f. 17r a 22 .ųňƀƣŴŹĭĬťƃ÷ ŴƤŶĪĭ ŏ Ņ ó ñ ŴëƆƈŨŴ ñ f. 17r a 30 ƈƖƆĪIJĬŁ ʼn Ɖĭ Ņŏ Ņ .ťƉŴŶƢëƆ ň ł Ĭñ f. 17r a 34 .Ļ÷ ƞň ŶŌ õ Ʀ÷ ƉĭƋƀìŌ ŶĿĪĭ ň ňò ŦųƭĪƨƉƁƆ ƁìŌ ƌĬĭł

Greek

189

f. 17r b 16

Καὶ ἡδύνθη μοι τὰ τοῦ Θεοῦ 484.36 λόγια

f. 17r b 12 ooo

τῷ λαχόντι καὶ σώσαντι

484.33

f. 17r b 20

οἷον θυμὸν μετρῆσαι

484.39

καὶ γαστέρα παιδαγωγῆσαι

484.41

ὑπὸ σκέπην ἀναχωρήσαντα, λαθεῖν … τὴν ζάλην

485.7

καὶ ἡδύνθη μοι

484.36

f. 17v a 23

τοῖς ἁγιωτάτοις ἡμῶν ἐμβατεύουσιν

485.29

f. 17v a 25

θύρας λοιδορίας

485.30

οὐχ ὃς ἂν μηδὲ ῥῆμα πρόηται ἀργὸν

485.32

ł łóň Ņ ł ƃĭ f. 17r b 21 ÷ .ŦĥĿŁĥťƏƢ Ņó ň ň ó Ņ ň ł ł ťƌõ ĥƈƊŶƦ÷ Ɖŧ łĿƦƏ Ʀ÷ ƀìŶŁ f. 17r b 36 ŏ ó Ƥň ŹŁ÷ ĥʼn ñ .ťƌŅ ŴƊƀŌ ƃƎƉť ł ìƌĬò õ ĭł Ō f. 17r b 16 .ƁëƆƁ ooo

ŏ

ňƀŨ Ņó Ņ ŴƟƦ ñ ó ĪƎƇſĪť ƣĪ .ƎƀŌ ƃĿ õ ŅŅ

ň ł

ł ƕǓŁ ÷ Īť .ŧ ĿƦƏ

Ņ ň ł Ņ ó Ņ ł ƦÿƇ ƉƨƘĥ÷ f. 17v a 28 ÷ .ơƙƌŦ õ ƦÿƇźŨŦ

40

BL Add. MS 12153 text: ŴƖſĪ.

190

J. LOOPSTRA

Dam. syr. 7/16 BL Add. 12153 ff. 162v a 14 – 164r b 32

Ņ

ł ł ł .ƨƊõ ƕ ƅ÷ Ƙʼn ųƉųƍņ Ƥņ Ɔʼn Ʀ÷ ňƀìŶŁ÷ ĭ f. 17v a 31

Greek

PG 35

ὑπὸ τὴν γλῶσσαν αὐτοῦ στρέφων κόπον

485.35

f. 17v a 34

οὐχ ἵνα θρηνήσωμεν

485.37

f. 17v a 36

ἀλλ’ ἵνα προσπλήξωμεν

485.39

f. 17v b 12

ἀλλὰ συγκεχυμένον τὸ πᾶν καὶ ἀνώμαλον

488.9

τῆς εἰδοποιοῦ χειρὸς καὶ δυνάμεως

488.9

f. 17v b 21

καὶ νηῶν ἀραγμοῖς, καὶ κοντῶν ὠθισμοῖς

488.14

f. 18r a 10

τὸν πραῢν μαχητὴν ὁπλίζει τὸ Πνεῦμα

488.36

f. 18r b 19

ἔπειτα χαριεῖται τῇ εἰρήνῃ, πολεμῶν ὑπὲρ αὐτῆς ὡς οὐκ ἕξεστι. Καὶ οἱ μὲν δαίμονες φρίττουσιν

489.35

f. 18v b 10

ὅτι ἀπελάκτισαν οἱ ἠγαπημένοι

493.6

f. 18v b 14

ταῖς σταγόσι ταῖς ἄνωθεν ἀνατέλλουσα

493.9

.ŦƦŶŴũƣŁĪťƉƦ÷ ŶŅ

f. 18v b 16

τὸ ἀποσφράγισμα τῆς ἐμῆς δόξης

493.11

ł

f. 18v b 24

τὰ μὲν κρύβδην

493.18

Ņ .ƎƆťƤŅ Ŭ ÷ ñƣĭťſƢŅ Źñņ

f. 18v b 26

κυμαινούσης ἡμᾶς καὶ στροβούσης

493.19

f. 18v b 28

τοῦ τε πηλοῦ τῆς ἰλύος, ᾧ ἐμπεπήγμεθα

493.21

f. 18v b 35

ἢ μακρᾷ φιλοσοφίᾳ παιδαγωγήσας

493.26

f. 19r a 20

εἰς τὸ ὄρος προσκεκλημένων

496.3

δείματα ἵστη κάτω

496.15

καὶ οὐδὲ Ἀαρὼν ἤρκεσε … αὐτοῖς ὁ πατὴρ

496.26

f. 19r b 15

καὶ Ἡλεὶ τὸν ἱερέα

496.28

f. 19r b 19

τῶν λεβήτων ἀπαρχόμενοι

496.31

ňň

.ƧŤƌĪťƍƄſĥŴƆ

łñ ň ŏ ƚ÷ ƏŴƌĪťƍƄſĥ ÷ .ťŷň Ɗƌ ň ƅ÷ ƀŌ ũŶƧĥ ŦŴ ƣƧĭƈƃ . õ÷

Ņ ň Ņ ťƣò Īó ĥIJűł ó ũ÷ ƕŅ .ƨñ ìƀłìŶĭŧűŅ ÷ ſŌõ ĥƈƕ f. 17v b 14 ò ň ň Ņòł ťňƀòņ ìŶŅ Ī÷ ĭł .ťƙň ÷ ƭĪť ÷ ƤƠƌĭ ňŧ ǔźƌŴƟ ŏ Ī÷ . ň ŷŅ ìƀŌìƍëƆ ł ƍŅ ƣŅ Ʀó ƃł ó Ʀ÷ Ɖť ƎňſŵƉť õ ŏ Ņ .ťŶĭĿ Ņ ƤëƆƎ ł ñ Ƅʼn ó Ƥł ƉƎƃĿƦ ŨŅ .ťƍƀ ƧĪƅſĥIJĬŴƙƇŶ ÷ ħ÷ Ƣʼn ƠƉł ó Ņ ñ ĪŤ òŌ .Ƒƙł Ɖł ň ÷ ƣĭ .ƎſŌ Łĥñ ĿƎƉŧ ň Ō

ł

ł łó ƖŨ÷ ĪƈźƉ .ťũ÷ ƀò ũó ŶŴź Ņ

ň ŏ ò

Ņ ñƣƈƖƆƎƉĪťƘŴźŨ .ťŶŴ Ņ ŏ

ň

Ņ

Ņ ƉƎƉƎƀƆĬ Ō ƀƤź ñ .Ʀ÷ ſŤ Ō Īť Ō ł ÷ ƍŅ ƀŹűƃ ñ ƍƀŅ Ɩƣ ųŨĪĭĬť Ō ł ł ó .ƎƍƀƖũƠƉ Ņ ł Ņ ŴÿƇ Ņ ƀŌ Ƙ÷ ŦƦŅ ó Ƅł ÷ ſĿŌ ĥťƀł ƘŌ ÷ ŴƏ ÷ .ŦĥĿƦƉ Ņŏ .ĭĭĬƎňſƢƟŧ õ õ ĿŴźƆ ł

ò Ņ ò f. 19r a 37 ł ŏ ł ł ŏ ŏ .ơƙƏķ õ ÷ ĭĬŴŨ÷ ĥķĭĿĬĥƨƘĥĭ f. 19r b 12 Ō Ɖ ÷ IJĭ .ƦŶƦëƆ õ ĬƎƊƀƠ Ņ

Ō

ł

Ņ ƃƁÿƇƀ Ō ƖëƆĭ .ťƌų

Ņ Ņ Ō Ō Ņ ñƣ ſǓĭĭĬƎƀÿƇƠ .ŦƦ÷ ƀƤ

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 BL Add. 12153 ff. 162v a 14 – 164r b 32

Ņ ŏ

ň

ň

ł ŷƤ Ņ ƊŨ ł ÷ Ł÷ ŴŷŌõìƀƤƉĪť .ťƉűƌŦ õ Ņ

Ņ ó ƐŅ Ũť Ņ÷ ÷ Īł ÷ Īť ÷ ŨĬ ÷ ƣŅ űƟ .ķĪƢ

ł ŏ ĭį ł ƦƘ ñ Ĭñ ľŴƐƌ [Ʀ÷ ]ʼnƌƎƉĭ ŏ Ņ .ťŶĭĿ ŏ Ņ ĭų ň ňƌĭŦ ĮŅ ĭĿ Ņ õ ƨň Ɖõ Ʀ÷ ňƌ .ťƣŅ ŴƠƌŦ Ņ Ņ ł ò ò źƉťƀŬƐëƆĪƎƀƆĬ .ŦƦ÷ ƀƤ Ņ ł ň ł .įŴŶ õ Ʀ÷ Ɖĭŧ űň ñŶűƃƈũʼn ó ƠƉ

τὸ ἔλαιον ἀπομιμεῖσθαι τῆς χρίσεως

497.1

f. 19v a 31

ἐνώτιον χρυσοῦν σαρδίῳ

497.26

f. 19v a 34

τὸ μὲν ἀνοιγῆναι καὶ ἑλκῦσαι πνεῦμα

497.28

f. 19v b 5

καὶ πλησθῆναι ἀγαλλιάσεως 497.33

f. 19v b 23

τῶν τοῖς πολλοῖς ἀποκρύφων 500.7

f. 20r a 36

δέξεται χαίρων καὶ προθυμούμενος

501.4

σὺν … μικρᾷ τῇ μάζῃ

501.18

Ņó ŏ Ņó ŏ f. 20r b 17 Ņ ŏ ół ł Ō ó ň ñ f. 20r b 23 .ŦŁĭĿƦƀƊƆ ųŷìſƦƊõ ƌ ł ł ł ŏ ŹŧƢŬƙƆ Ņ ƀÿƇ Ŀ. Ʀó ƐƉť f. 20r b 26 ƀƏŴ Ņ ŏ

Ņ Ō ƍŅ ŶŅ ĭĿŏ .ƎƆƨũñ ÷ ŶŅ Ʀ÷ ſŤ Ņ ŏ

.ƅ÷ Ɗʼn Əł ĥĭŧ ʼn ñ ƢŹŴŶŦĭĬ ʼn ĥʼn ñ

ł

ñ .ťƌųƆ Ʀ÷ ƀŌ ÿõ ƇƉĻĥĭ ŏ Ņ ŴÿƇ Ņ ƀŌ ƘĶ ł ÷ ŴëƆűƃ ťƐň ƀŌ Ƙ÷ ŴƏ ÷ űƟ ó ł ñ ň ñ Ĭŧ űũʼnƕñ .ƢŨ÷ ƦƏ ʼn õ ĥĪƧĪIJ Ņ Ņ ò ó .ƎƊƀƟĪƎƀƆĬŁŴƆƧĭ Ņó ŦŁŵƆĪƨƘĥ ʼn Ņ ŏ ň.ťſű÷ Ũʼnò ÷ Īť ÷ ŨŅ ÷ ĿĭƢŨ÷ ł ñ Ǝƍł ƀŌ õ Ƈũó ƠƉĶ ĭŏ ƦƉƧ ÷ ň Ō Ō ň Ō .ŴƘ÷ ƞŶõ Ł÷ ĥƁƠſĥĪ ň ňƌƎſĪƎƀƆĬ .ťũó Ŭ ÷ ò Ņ ŏ Ō ŦŤƀŬ . ł ƏĪŦŁ÷ ĭƢſĬĮƈźƉĪ ňťƌ Łó ĥʼn ñ ŏ Ņ ñ ó ƊëƆųŨĪIJ ň Ĭñ .ĭĿŁ÷ ƦƐ Ō Ō ó ó ł Ņ ƎƉĭ .ťƘŅ ŴƀƆIJųƀņ ìƍł ņſƦſĥĭł ňƀƠƏň ĥťƘň ó ŴŅ ſĥŌ Ō ƦëƆƎ ÷ .ƥƀƣĿ ŏ

ľñ Īň ĮŅ .IJĬŴƀƖõ ŹŁĪŦĭĬ ʼn

PG 35

f. 19r b 37

.ŦŁĿŴƕĮŦŁĿŴŷŅìŶ Ƌƕ

Ō Ł÷ Ŵƙ÷ ſƞŌ Ŷł .ƁƇſĪŦ

Greek

191

διατείνειν τὴν ἀρετὴν

501.24

σῶμα παιδικὸν περισκέποντα

501.26

f. 20v a 9

δὲ ἡ ἐμὴ φροντὶς

501.45

f. 20v a 14

καὶ πνευματικῶς ὠδινούσης ἡμᾶς

504.1

f. 20v a 16

ὧν γενέσθαι βακτηρία … καὶ ὑπερείδειν

504.3

f. 20v a 18

καὶ μέντοι καὶ πληρώσας ταύτην

504.4

f. 20v a 23

πρῶτον φιλοσοφήσας, οὐκ ἤνεγκα

504.8

f. 20v b 9

πρὸς τὰ παρόντα

504.25

f. 20v b 11

μηδὲ ὄχλον

504.26

f. 20v b 18

τῷ κομψῷ τῶν πλασμάτων

504.31

f. 20v b 23

οὔποτε δεξόμεθα

504.37

f. 20v b 24

πράξεις εἰκῆ

504.38

f. 20v b 31

τὰ δὲ αἱρεῖσθαι

505.1

f. 21r a 1

ἴσως ἀσφαλείας ἕνεκεν τῶν πολλῶν διελθεῖν

505.7

f. 21r a 16

ὅπερ ἐν αὐτῷ καταλυθῆναι

505.18

f. 21r a 26

καὶ εἰς Ἰόππην ἤγαγε, καὶ ἐξ Ἰόππης ἀνήγαγεν ἐπὶ Θαρσεὶς

505.27

f. 21r a 30

ἀγνοεῖν … εἰκὸς αὐτὸν ἦν

505.29

192

J. LOOPSTRA

Dam. syr. 7/16 BL Add. 12153 ff. 162v a 14 – 164r b 32

ł ĭĬĪť õ ƍſŅ ŤŃ Ũ .ŦųƆƧ ƚ÷ Ơõ ňƌƧĪ ŏ ó Ņ .ťƏĿŴƘ .ƁŅìƍƀŅìƍƘ÷ Ń ĥ

Greek

PG 35

f. 21r b 1

μὴ ἀκολουθῆσαι Θεῷ, δι’ οὗ 505.35 περ … τρόπου

f. 20v 4 ooo

ἐπανήγαγε

501.39

f. 21r b 4

ὡς ἀποκρύψειν ἑαυτὸν … ἤλπισεν Ἰωνᾶς

505.38

f. 21r b 5

καὶ τὸν μέγαν ὀφθαλμὸν … διαλήσεσθαι

505.39

f. 21r b 20

ἑαυτὸν κατακρύψας

508.8

f. 21r b 24

508.11

ł űó ƙʼn Ɖñ ÷ ŴƄó ƐëƆ .ťʼnƌƦëƆ

νέφους παχύτητα περιβαλόμενος

f. 21r b 30

σφάλλει τοὺς συνετοὺς

508.16

ó ƙƆŦ ÷ ĬƦƉ ÷ ĭ .ťƌűƟŴ

f. 21v a 3

καὶ ἀναβάλλεται τὸ ἐπίταγμα 508.26

.ťſƞŅ ƉƁŌ ƘŴſĥŌ

f. 21v a 5

ἡ Ἰόππη δύναται

508.28

f. 21v a 10

καὶ κληροῦται

508.31

f. 21v a 11

τοῦ κήτους

508.32

f. 21v b 15

ἢ ὥσπερ ῥεῦμα ἀστάτοις πνεύμασι

509.21

f. 21v b 18

καί με νικήσας, ἔχει παρασύρας

509.23

f. 22r a 24

τὴν δειλίαν

512.24

f. 22r b 4

οὐκ ἀπειθῶ

512.39

f. 22r b 13

ὑπεχώρησα μέν

512.45

f. 22r b 22

ἒχετε ἡμᾶς

513.5

f. 22v a 4

καὶ ἀποδοὺς ἡμᾶς ἀλλήλοις

513.21

f. 22v a 21

καὶ παραστήσειεν αὐτὸς … τὴν ποίμνην

513.35

ł ł ťƤň źñƌĪƎƌŴſŦĭĬť Ƅʼn ó Ɛł Ɖñ Īł Ņ ł

ł

ł

Ņ ƖëƆťʼnƖźƌñ ĭ .ŦƦŨĿťƍƀ ł

ñ ĭĬ .ŦĭĬťƤň źƉųƆ õ

ł ł Ō Ņ Īł ųñ ƀŅ Ũ÷ Ŵƕ .ƚźƕñ Ʀ÷ ʼnƌ ťƍŅ ƍƕ Ņ

ł

ŏò

ň ł

ł

ł

óŅ

Ƒƙʼn ÷ ƌĭŅ Ņ Ō .ĸŴźƀƟ Ņ Ņ ň ǔŏ Ũ÷ Īť ň ł ÷ ƖŅ ƙ÷ ƣĭ .ƎƊƀò ƟƧĪťŶĭ ł Ņ ł ƌƦ ƁìƌƦņ ó Ƙ÷ ƢŃ ū÷ ĭƁì ÷ ÷ ƃĮűƃĭ ł ĬĪñ Ŵźƍł Ɵõ ĪķŴƌ ł .ťƌĥŦ ƞň ƖƉƧ ň Ńĥñ .ƎƉñ Ʀ÷ ŶĿ ł Ʀ÷ ſĥŌ ÷ .ķŴƄƆIJ ł ó ĭł .ŧ Īň ÷ űŅ ÷ ŷò łëƆƎŨųſ Ņ ųƀ Ō ƠƌŌ ĭł ñ Ɗƀ ťƍŅ ƖëƆ

#4 Oration 7 Memorial Panegyric on His Brother Caesarios (CPG 3010) Dam. syr. 7/16 BL Add. 12153 ff. 164r b 32 – 165r a 12

Ņ Ō

ň

ł Ɵ .ĸŴſĿŤƏŤ

Ņ Ņ ŏ Ʀ÷ ƄŅ ÷ ſǓŌ Ńĥ ƨʼn Ɖòʼn Īó ŦƦ÷ ƀŅ Ņ ìƌǔņ Ƙ÷ ŴƣĭŦ ŏ ó įĭƦƉĥʼn

Greek

PG 35

f. 22v b 2

Καισάριον

756.2

f. 22v b 7

ἢ μακροὺς ἀποτενοῦντα καὶ κομψοὺς λόγους

756.7

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 BL Add. 12153 ff. 164r b 32 – 165r a 12

Ņ Ņ ó ĝķŴŏ Ƅó Ũł ÷ ŁķŴƄƇſĪŦ Ʀ÷ ſò Ņ ƦƀŨł Ņň ñ Ō Ņ Ņ .ƎƆŀƢƘ Ʀ÷ ſŤſŴƣűƃ ł .Ŵũ÷ Ŷň õ Łť ÷ ƍŅ õ Ũñ ÷ ĮƎƉ łŅ ñ Ũ÷ ĥ .ƎƉť Ņ Ƨ ň ł Ɗł ſĬ ł Ł÷ ĥʼn .ťňƌǔŶ .ƋƖõ źƌĪƎ Ń Ņ

Ņ ñƣĪťƊƃ ÷ .ťſŴ

Ņ ł Ņ Ō ſĿƎƉ Ō .ŦƦƤſűŌ ƟŦƦ÷ ƀƤ Ņñ ł ó Ņñ ł ó ł .ĬƦ÷ ƀŬƏŃĥĭ ĬƦ÷ ƀŨĿŧĪųƆ Ņ

Ņ

.ťƕĿŃĥ ƈƕĪƎƀƆĬĪŦƦƀŅ ƤŅ ſǓŌ

Ō Ĭñ ŁŴƆ Ņ ĿĪIJ .ťƀŅ Ƥſ ÷ ł ŁŅ ÷ Ŵƍŏ ſų ŏŴƀÿƇƉŦ Ō ƃł ó ųÿƇƃĪ ñ ŏ

ň

÷ .ķĭĬƢũëƆ ó .Ʀ÷ ƀìŌ ƌ ŁƎƀƆĬ ň Ņ Ņ Ņ ñ ſŴ ñƣĪIJųëƆ ñ .ťźƉť ŏ Ō ƐŅ ëƆŅ ŴƠƆ .ƋƀƠƉƎƀƆĬĪť õ .ųƆĭĬõ ħ÷ ųſ õ

Greek

193 PG 35

f. 22v b 11

τὰ οἰκεῖα δακρύσητε

756.10

f. 23r a 8

ἴσον … χωρίζων ἡμᾶς

757.5

f. 23r b 2

χρόνῳ κέκμηκεν

757.27

f. 23r b 3

Πατὴρ μὲν ἐκ

757.31

f. 23r b 7

ἄλλους ἐγκεντρίζειν πιστευθῆναι

757.33

f. 23r b 20

ὅσον ἄξιον

757.42

f. 23r b 28

ἐξ ἁγίας ἀπαρχῆς

760.3

f. 23r b 30

αὐτὸ αὐξήσασά τε καὶ πλεονάσασα

760.4

f. 23v a 21

τὰ πρῶτα τῶν ἐπὶ γῆς

760.22

f. 23v a 22

εἰς τὸ πρωτεῖον

760.23

f. 23v a 23

πάσης εὐδαιμονίας … ἐπλήρωσαν

760.24

f. 23v a 27

σφαλερώτερον

760.27

f. 23v a 32

καὶ ταῦτα διῆλθον

760.32

f. 23v a 35

ἄν τις τῆς ἀξίας ἐφίκοιτο

760.33

f. 23v a 37

τὸν τούτων ἔπαινον ἐνστησάμενος

760.34

f. 23v b 4

ἑαυτὸν παρέσχεν

760.38

f. 23v b 31

Παλαιστίνην

761.9

f. 23v b 33

ῥητορικῆς

761.10

f. 23v b 34

Ἀλεξάνδρου

761.11

f. 24r a 2

ζημιώσω τὸν λόγον

761.15

f. 24r a 3

διδασκάλοις πιστότερος

761.15

Ō ň ł ó łó ƁŌìƍƀźƐƆŤ ƙŨ÷ Ī Ņ ŏ Ō ł .ŦŁĭ ÷ ƢźſĬĿĪ ł ĸĭĿŅ űƍó Ɛł ƃó Ƨʼn ĥ Ņ ł Ɖł .ŧƢƉŤō ƊƆųƆťƌĥƢƐŷ ò ł ųƉ ł Ɗſ ÷ ƊëƆŦĭĬƎ .ťƍƙƇ Ņ ł ÷ ƘķĭųƍƀƄŨĪ .ƎƀŌìƌƦŶǔ Ņ ŏ ł ň Ō Ō łó ñ .ŦŁ÷ ŴſŴƍƕƦ÷ ƊŨƎſŵſĿĮĪķŴƌųëƆ

f. 24r a 30

τοὺς μὲν πτηνοὺς τὴν φύσιν

761.34

f. 24r a 31

τὴν ἄσκησιν διανοίας ὀξύτητι

761.35

ťſł Ƣō ŹŤƉň ĭŤŅ ūň

f. 24r a 36

γεωμετρίας

761.38

f. 24r a 37

ἀστρονομίας

761.38

f. 24r b 9

κτίσιν ἐπανιστάντες τῷ κτίσαντι

761.43

ł .ťŃƀƉŴ ō ņƌĭƢņ źƏĥ ŏ Ņó Ō ƀƠƉ Ō ƀƊ .ťſŅ ĭƢŨƈũƟŴƆƎ

194

J. LOOPSTRA

Dam. syr. 7/16 BL Add. 12153 ff. 164r b 32 – 165r a 12

Ņ Ņ

ł

ň

Ņ Ņ Ņ

Ō Ʀ÷ Ɗƀò Ɵñ ÷ Ʀ÷ Ɩōſò ű÷ ſŦ .ĬŁŴ ÷ ſŏ Ī÷ ĿĪŦ łó

.IJĬŴƀìŏ ƌ Łĥʼn ñ

Ō .ƎſĪťſł Ŀűƍó Ɛł ƃó Ƨʼn Ń ňł .ŧ Ī÷ ƧŃ ĥ Ņ Ō ł ŨŅ ÷ .ķŴƀźƌĥĮŴ Ōó Ņ ŏ .ƁƘĭĿĭĥ Ņ Ņ ň ŅŌ ƎƉĪŦ ǔƠſĥĪťƍƄſĥ ÷ Ʀ÷ ƊŅ ƀò Ɵĭŧ Ņ Ō Ņ .ķŴƀƏŴƊſĪŌ ÷ Ņ Ō ŏ .ĸŴźƀƇƠƌŴƏ Ņ ŏ ł ŦŁŴ÷ ƊÿƇ ƣ Ņó Ņ Ō Ņ Ō ł .ŦƦƀƤſĿŦƦƍſűƉĪ ň ŁŧĿƢƤ ł ƦŅ ÷ ƀŅ ƤŅ ſǓŌ Ņ Ņ ñƣĪĭł .ŦĭĬ ťſŴ ŨŦ ʼn ŏ Ņ Ņ .Ĭñ ŴƉŴƤƆ Œ ł Ń ó ĥʼn ĶűƉťƣŅ űó ūň ó .Ł÷ ƢŨõ ÷ ƦƏ õ Ņ Ņ Ō ĥĪʼn ñ ŦƦ÷ ƀŅ Ƥſ ǔŨ ō ųñ ƀō ƊƀƏ ň ƧŁó Ʀó Ɖň ÷ .ųŨ ƦſĭĬ ň ñ ò ƨƉŃ ĥķĭĬ ŁŴƆĽIJ ųł ŨŅ ÷ ƧŃ Ī÷ ĭł ÷ ʼn ň ł

ň

.Ł÷ ƢƠſł Ł÷ ĥʼn ñ Ʀ÷ Ɖűó Ɵñ

ł Ņ ŅŌ Œ ł ň ƦƊŶ .Ł÷ ƞň ƙõ ƌñ ŧƢƠſĥ õ Ŀ ł łñ óƦŶƦëƆ Ņ ł ÷ ł Īť ÷ Ņ Ƅÿõ ƇƉŁŴƆĪ ó ñ Ʀ÷ ƀŅ ƤŅ ōſǓ .ƎňſƦƀƉŦ ŏ ƀŌ ƠƉűƃĭ Ņ.ŧƢŨó ĭĪƋ õ Ņó Ō Ō 41 ƑƀƏĥ Ƣ ƟŴ . Ń ƙſĥ ł Ō ƢƟ .ƑƀŹĥ Ņó Ņ Ō Ŀ .ťƍźƆŴƤŨųƆŁĭĬŦƦƀƤſ ł ó ò ň Ņ ó ł łó Ņ .ƎƀƕƦƤƌťƍƄƤƊŨ÷ Ī ł÷ Ō ÷ Ō ìƌƨł ƃŤ÷ Ũĭ .Ǝſűƀ ňñ Ņ ŏ ƣł .ťƊŶǓĪŧƢƠſĥƦſŴ 41

Greek

PG 35

f. 24r b 25

ἐπίσημοι στῆλαι τῆς … παιδεύσεως

764.4

f. 24r b 33

διηγήσασθαι

764.15

f. 24v a 11

ἀπὸ τῆς Ἀλεξανδρείας

764.24

f. 24v a 12

τῆς Ἑλλάδος

764.25

f. 24v a 15

τὸ Βυζάντιον

764.27

f. 24v a 16

τῆς Εὐρώπης

764.28

f. 24v a 18

ὥστε δημοσίας τιμὰς αὐτῷ

764.30

f. 24v a 21

συγκλήτου

764.31

f. 24v a 23

δόγματος

764.33

f. 24v a 24

τὴν πρώτην πόλιν

764.33

f. 24v a 27

τοῦ πρώτην ἀληθῶς εἶναι καὶ τῆς ἐπωνυμίας ἀξίαν

764.35

f. 24v a 35

συντυχία τις ἔδοξεν

764.42

f. 24v b 12

τιθεὶς ἐν πρώτοις

765.5

f. 24v b 17

ἐγὼ δὲ ἀνθέλκων

765.8

f. 24v b 19

καὶ τοῖς γονεῦσι τὴν εὐχὴν πληρῶσαι

765.9

f. 24v b 22

καὶ προτιμηθεὶς

765.11

f. 24v b 33

φιλοτιμίαν ἀποσεισάμενος

765.18

f. 25r a 8

ἢ παρὰ τῷ κάτω βασιλεῖ τὰ πρῶτα φέρεσθαι

765.27

f. 25r a 17

προστησάμενος βίον

765.33

f. 25r b 3

Ἱπποκράτους

768.8

f. 25r b 6

Κράτητος

768.9

f. 25r b 17

πρῶτον ἦν εἰς ἀξίωμα

768.17

f. 25r b 22

ἐπὶ σκηνῆς … παίζεσθαι

768.20

f. 25r b 32

κἀν τῇ χλανίδι

768.31

f. 25v a 3

τὴν πρὸς τοὺς φίλους ἰσοτιμίαν 768.38

Other “masoretic” MSS read: ƑƀŹĥƢƟŴƙſĥ.

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 BL Add. 12153 ff. 164r b 32 – 165r a 12

ł ł ňñ Ņ Ņ Ņ ò .Ūõ ƐƌťƍƀƐʼnƌ ŦŤƀŬƏƋƕ ł ñ ŴſŅ ĪŤŌ ÷ źƏ .ƈƀƃĬƎƉķ Ņ Ō ŏ ł ťźƐƀìƌŴūĥ ÷ ĭ ŏ ŷŨ ł ò ł Īł ň.ƎſŵƉų ƀʼn źƀō ƆŁ÷ Ńĥ IJĬŴƤ

ó Ɖƨ ñ ƘĥĪ ÷ .ŦĭĬ ħ÷ Ƣʼn ƠƉƦſŌ Ťņ ƄƇ

ŏ Ź ħ÷ ųň ñ ſĪŅ Ņ ƉŦ ł Łņ Ŵũƀ ñ ŴíLJŤ ĭĥķ Ń ňñ Ņ .ŪƐƌ ŏ ťƀł Ō ìƌĭŁŤ÷ ũŌ ÷ Ũó Ņ Ņ òŌ ŦƦ÷ ƊŅ ƀƏĪŦ Ł÷ Ŵŏ ƙ÷ ſƞŌ Ŷł łň

.ŦŤƠƀŌìƍŨó

ŏ ł ƨŅ Ņ ìſŴŨĶ űł ÷ Ɵõ ĭł .ťƤŅ ŷëƆ ŏ

Ņ

ł ŷŅ Ō ìƀìŶĪł ħ÷ ŃĮŴƤƉñ .ŧƢƠƀƉť

Ņ ŏ Ņ ò ł ÷ Īł ó .ŦƦ÷ ƀò ŅëƆĭƧƎƄó ƉűƉ Ņ ł Œ ł łñó Ʀ÷ ſƢŨIJĬñ .Ʀ÷ ſĥŌ Ł÷ ű÷ Ŷ Ņñ ň Ņ ň Ņ .ƚ÷ ź ʼn ƟƎſŴ ñƣĪŧ ǔƠſĥō Ō ň .ťňſĿŤƐł Ɵ ĭّ ĥ ł ò ÷ ƦŅ ƀŅ ƤŅ ſǓƎƀƆĬ Ō .ƁƇƉʼn ĪŦ

ó ťňſǓŤņ ƣŌ Īť ÷ ƍʼn Ɗòʼn ŨŴƆĪ Ņ ŏ ł ó .ŦŁŴ ÷ ƖƙƤƊŨƧĭ ł Ņ źƉƎſųƇƃĪƎƀƇſĥ .ŁĭĬťƀƤ Ņ Ō Ņ ŏ Ņ ó ł ł ŦƦ÷ ňƀŅ ƤŅ ſǓŦ ŁŴƌƢũƀƐƉĪ ŁŴ÷ ƃĬ ÷ ł ÷ .ƎſƦƀƉñ ł ķŴŅ ſŌ ĪŤ÷ źƏ 42

42

PG 35

f. 25v a 35

ἃς οὐδὲ βασιλικῶς προσῆγεν

769.10

f. 25v b 4

ἐπὶ πολλοῖς πειρᾶται

769.13

f. 25v b 20

Τὸ μὲν οὖν στάδιον τοιοῦτον

769.28

f. 25v b 21

καὶ ὁ … ἀγωνιστὴς

769.29

f. 25v b 23

τοῖς ἑαυτοῦ πάθεσι τὸν ἀθλητὴν ἐξοπλίζων

769.31

τῶν τότε ῥηθέντων ἢ προτεθέντων ἐκδιηγεῖσθαι τὰ νῦν ἐγὼ μέν

769.44

f. 26r b 7

καλῶς ἐδίκασε

772.30

f. 26r b 11

καὶ ὡς διδοὺς χάριν μᾶλλον ἢ κομιζόμενος

772.33

f. 26r b 31

ἐν τῇ Βιθυνῶν

773.3

f. 26r b 34

καὶ τῶν θησαυρῶν … τὴν ἐπιμέλειαν

773.5

f. 26r b 38

ἐν Νικαίᾳ

773.7

f. 26v a 29

Καὶ προύλαβεν ἡ παραμυθία τὸ πάθος

773.28

f. 26v a 34

ἀποσέσωσται, κόνις τιμία

773.31

f. 26v b 3

κοιμιζούσαις τοὺς θρήνους

773.36

f. 26v b 4

τῆς νεοκτίστου

773.37

f. 26v b 6

ἄξια τὰ γέρα καρπούμενος

773.38

f. 26v b 7

Καισάριε

773.40

f. 26v b 7

αὗται τῶν ἐμῶν λόγων αἱ ἀπαρχαί

773.41

f. 26v b 12

οὐ σηρῶν περιρρέοντα

773.44

f. 26v b 17

οὐδὲ … ἐπιχύσεις

776.1

f. 26v b 22

ἃ πάντα κατέκρυψεν

776.4

f. 27r b 8

οὕτω καὶ καρτερίας τὰ πρῶτα φέροιντο

777.5

f. 27r b 34

τοῦ βίου

777.25

ñ Ɖł ĥʼn Ł÷ ĥʼn f. 26r a 2 ťƣĬťňƌŁŃ ó ĥʼn ñ .ƁŨ÷ Ƣł Ɵł Ł÷ ĥʼn ĭĥIJǔ Œ ÷ ƌłõ ĪƢ Ō ƣł Ņ ó ƀƙ .Ʀ

Greek

195

ò . BL Add. MS 12153 text: ťƍƇƊŨ

196

J. LOOPSTRA

Dam. syr. 7/16 BL Add. 12153 ff. 164r b 32 – 165r a 12

ł

ł űň ó Ɵ .ƎƍƉ

Greek

PG 35

f. 27r b 34

πόσον ἡμᾶς

777.26

f. 27v a 1

ὑποδυσόμεθα

777.28

f. 27v a 14

τῶν ζώντων πρόσκαιρα

777.40

f. 27v a 19

πτῆσις ὀρνέου παρερχομένου

777.43

f. 27v a 20

ἴχνος οὐκ ἔχουσα, κόνις, ἀτμίς 777.43

f. 27v b 6

οἰνοχόους καὶ οἰνοχόας, ᾄδοντας καὶ ᾀδούσας

780.9

ó Ņ ł .ĸŴƍƀƆŤū ÷ ł Ī÷ ĭ .ƑƀŹĥƢŃ ƟŴƙſĥ ĪŌ ó f. 28r a 15

τὰ Ἱπποκράτους καὶ Γαληνοῦ

780.43

f. 28r a 19

τὰ Εὐκλείδου καὶ Πτολεμαίου καὶ Ἥρωνος

780.47

f. 28r a 22

τοῖς Πλάτωνος καὶ Ἀριστοτέλους καὶ Πύρρωνος

781.2

f. 28r a 23

καὶ Δημοκρίτοις … καὶ Ἡρακλείτοις

781.3

f. 28r a 24

καὶ Ἀναξαγόραις, Κλεάνθαις τε καὶ Ἐπικούροις

781.4

f. 28r a 27

καὶ Ἀκαδημίας

781.6

f. 28r a 31

οὐ παραστήσεται γαμετήν

781.9

f. 28r b 4

πάσης ἀκοῆς ἄξιον

781.18

f. 28r b 23

καὶ τὰς περικειμένας ἀποσεισαμένη πέδας

781.35

f. 28v b 11

ἐν τοῖς τάφοις οἷς περιφέρομεν

784.42

f. 28v b 38

ἢ κατὰ τὴν ἀξίαν

785.19

f. 29r a 18

ἵνα ἀναστήσῃ τὴν σάρκα

785.33

f. 29r a 24

n/a

785.35

f. 29r a 26

ἄρρεν καὶ θῆλυ

785.37

43

ł ňƕõ Ńĥ .ƎƍÿƇ Ņ ł ƨň õ ƉƎ ñ ƀìŌ ƀłìŶĪķŴƌĬĪñ .ťƍõ Ũñ ÷ Į Ņ Ņ Ņ ŅŅ ñ ƦŶ ŧƢŅ ũ÷ ƕñ ĪIJ ÷ ƢŃ Ƙ÷ Īť ÷ ĬŦ ÷ ŶƢƘ Ņň Ņ Ō ñ Ʀ÷ ſĥƧŦ Ʀ÷ ũ÷ Ơň ňƕõ Ī ƨŶ .ųëƆ ł Ņó Ɔ .ťūų Ņ Ņ Ņ ł ň Ņ ł Ņ Ņ Ņ ò ł ň Ņ òł .ŦŁ÷ ǔƉĮĭŧ ǔƉĮ .ŦƦ÷ ƀƠƣĭťƀƠƣ Ō

Ō

Ņ

Ō ĭ ŏŧĪó Ō ÷ ƇƟ [] ň Ņ .Ƒſűƀ ó ł÷ Ņ Ņ ň Ō .ķĭƢſĥ Īĭ÷ .ĸĭŤƉƧŴźƘĪĭ ň Ņ Ō ł Ņ ł ó Ō ŹŴźƐſ ƑƀëƆŤ Ŀĥ Īĭ÷ .ķŴŹƨƘ ŏ ó ł Ņ .ķĭĿŴƘĪ÷ ĭ ò ŏ ŏ Ō Ņ ĪĭŌ ó .ŴźƀƇƟĥ ō ƢŃ ſĥō ĭ .ŴźſǔƟŴƊſ Ņ

ŏ

ł ŏ

ł

ł ł ÷ ĥƨƟʼn ĭ .ĭǓŴūŤ .ĭƦƌ ÷ Ņ ƐƃŤó ƌĥĭ ŏ ƘĥŌ ó ĭň ŏ. Ơƀ ĭǓŴ ł

Ō

Ō ÷ Ɵĥ Īĭł ÷ .ťƀł Ɗſõ ĪŤ ŏ ÷ ŨƋ ł ó ƀŌ ƠƉƧ .ťūŅ ó ĭĮ ŁƢ õ Ņ Ņ ł ł Ņ .ťſŴ ñƣŦƦũƤŷƉƈƄƆĪ ł ó ň ŧ ĪŴƟ Ņ ĭŏ ķĭųŨŁĭĬŧƢŅ Ƅó ƙł ÷ Ɖñ Ī Œ.Ł÷ ƞł ƀõ ƙ÷ ňƌ ł Ǝƀƃ÷ ƢŌ Ƅ÷ ƉĪƎƀƆĬŧǔũƠŨ

44

.ŦƦƖƣ

Ņ Ņ ñƣĪIJĬƅſĥĭ ñ ĥñ .ťſŴ Ņ ň÷ ŏ űƌł ÷ Īťƍ ó ł ÷ Ƅſĥ ƀëƆ .ŧƢƐũëƆIJĬŴ Ņ Ņ ò Ņ Ņ Ņ Ņ Ņ Ņò .ŦƦ÷ ƀƤƌĥĭŦƦ÷ ƀìƌƢƐŨ Ņ ňň Ņ .ŦƦũ÷ ƠƌĭŧƢƃĪň 43 44

nf

BL Add. MS 12153 text: ƎƆĶűƟ. Corrected in MS, original reading: ƎƍƃƢƄƉĪ.

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 BL Add. 12153 ff. 164r b 32 – 165r a 12

ň ĵĥʼn Ʀó Ƥõ ƉŦƦſǓŴƕĮűƃĪĭ Ĭñ ň Ņ ÷ Īŏ ó ł ñ ƦŅ ŨǓĭ .ƎƄƤƉŦ ł ĪķŴƌ Ō űó ƠƉ ł ó ĬĪĭ ñ ƎſƢʼn ñƣƎƀƉ Ō ł Ņ ó ÷ ƏťƃĿĬ .ƎƍƀƄƀ Ņ ł Ņł Ņ Ņ .ťŷŅ õ ƇƉñ ĭťŨĥĭŧƢƉĭ ŏ ĪĭŦ Ō ſĿŌ Ņ ĭŵŶ ł ƦŅ ÷ ƀƤ .ƎƇſĪťƀƟ ó

.Ƨʼn õ ŁƈƃĪƎƀƆųŨ

Ņ ň ó ŒŁ÷ Ƣł Ũõ ÷ Īűƃ łó :ŧƢƐũ÷ ŨƎƆ

Greek

197 PG 35

f. 29r a 35

φιλανθρωπίαν, ὃς μικρὰ αἰτῶν μεγάλα χαρίζεται

785.44

f. 29r b 6

τὰς τῶν προκαταλυόντων

788.6

f. 29r b 9

ἐνταῦθα … λήξωμεν

788.8

f. 29r b 20

καὶ πάτερ καὶ κυβερνῆτα

788.16

f. 29r b 26

ἀπαρχὴν τῆς ἡμετέρας ἀποδημίας

788.22

f. 29r b 28

οἷς τὸ πᾶν φέρεται

788.23

f. 29r b 30

οἰκονομήσας ἐν τῇ σαρκὶ

788.25

#5 Oration 16 Oration on His Father’s Silence (CPG 3010) Dam. syr. 7/16 BL Add. 12153 ff. 165r a 12 – 165v a 21

ň ÷ ŹŌ ƁŌìƍſĿŤŌ ũƀ ŏł ł .ĭŵƌŤſĿō ĥ ł Ɖł ƢƐŷ ł ųëƆķ ł÷ ñ ƨƠŷëƆ Ĭň űƉ ò ł Ɛŏ Ũó .ťƀł Ũ÷ ƨō ÿƆŴ ň ó łñ Ņ Ņ Ņ Ō Ņ Ņ Ʀ÷ ƀƤſǓťƀƕĿĭ .ŦƦƀƉŦ Ņ ł Īł Ō ƍſŅ ŵƊƆ .ťƊƀŌ õ ƠƉƧƁƇſĪť ň

ò

ň

ó ƐƉõ .ŦƦƀŌ Ɗõ ŨƎƀ ł

ł ŁŴſƢ ÷ .ƎňƀƐƄƉŦŁŤŬƏŦ ÷ Əĭ Ņŏ

Ō ƘŴŹ .ųƆƦſĥŦŤƀŬƏť Ņ Ņ

ñ Ʀ÷ Ơƀò ōƕĮŴƆ .ƎƉŦ Ņ ƘŌ ÷ ň Ō ÷ ƏŴ Ņ Ƈƀ .ťƐƀƘŴ Ņ ŏ Ņ Ņ ÷ ŁŴ÷ ŷƉ .ťƊñƀƟĪŧĪĬŦ Ņ ŏ ł ŏ ƨÿƆ ł ÷ ŁŅ ÷ Ŵſŏ Ŵƣ .ŦŁ÷ ŴſŴƤŏ Ũ÷ ĪŦ

Greek

PG 35

f. 29v a 4

n/a

f. 29v a 5

n/a

f. 29v a 28

προσζημιοῖ

936.10

f. 29v a 30

πιαίνει τὴν ἄρουραν

936.12

f. 29v b 5

συλλαβαῖς

936.21

f. 29v b 8

καὶ ποιμὴν τὰ πρῶτα φέρεται

936.25

f. 29v b 24

τὸν ἐμὸν ὁπλίτην οὐκ ἐγειρούσῃ

936.37

f. 29v b 38

μυδῶσι νεκροῖς

937.2

f. 30r a 1

καὶ πολλὴν δυσωδίαν περικαλύπτουσιν

937.2

f. 30r a 27

τοῦ πολὺν ἔχοντος ἔτι τὸν πλοῦν

937.25

f. 30r b 4

οὐκ ἀκουστὰ μὲν

937.35

f. 30r b 13

φιλοσόφησον

937.43

f. 30r b 14

περὶ τῆς παρούσης τι πληγῆς

937.42

f. 30r b 21

τὸ ἐν τῇ ἰσότητι ἂνισον

940.3

198

J. LOOPSTRA

Dam. syr. 7/16 BL Add. 12153 ff. 165r a 12 – 165v a 21

ł Ņ Ņ ł÷ Ņ ñƣĪIJĬƎƉĶűƉĿ ñ ƞł ũƉ ťſŴ Ņ Ņ ŏ ĥƦ ł ŁŴƤƌ ł õ ƢŨó Œ ÷ ƊŶ űƃ .Ĩ÷ ňŵƊƉŦ ʼn ł Ņ ƟĪIJĬƎƉƎ ñ ňƀƃƢó Ɖł ťƀƤ ƉƎ Ņñ ň Ņ Ņ Ō ł Ļ÷ Īõ ÷ ĿŧƢſƢƉĭ .ŧűŅ ũƕ Ņ Ō Ƨĭ õ Ņ ŦƦſŅ ŴƣƧĭ Ɖł Ʀ÷ Ɖň .ŦƦ÷ ƀìŌ ƍŷÿƇ Ō Ō ſĥĪķŴƌ ñ ųëƆĭ .ƁƠ ł ł ƎƉ .ƈƃťƌĬƋ ň Ō Ō ƀõ ƟŁ÷ ĥʼn Ī ł ł Ʀ ƀƣ ƢŨ Ĩ ŵ Ɖ Ł ĥĭ ÷ . ÷ ÷ ł ň ł ƨň ŨŅ ó Ŵò Ŷŏ ÷ .ĸĥǓĥĥ Ī Ņ ł Ŷň ŁǓ÷ ĭł .ťƕĿĥ Īť ł Ņ ŤŨ ŏ ł Ņ ò ƙƕ .ķĭųſųźŶť Ņ ŏ ÷ Ũł ó .ŦŁ÷ Ŵƙ÷ ƀŌ ƙƖ ł Ņ ł ł .Ŧ ŵſŅ ŵŌ ū ÷ ĭŧ ĿƞƖƉĪťƕĿĥ Ņó ĿŴƟĭ .ŦƦƆŴƙƉĪŧűƌĥ

45

Ņ Ĭñ ñ Ƨʼn ĥñ ĪIJ .ƎƉ

ŏ .ťƕĿĥĪƨŅ ŨŴ Ņ ó Ŷűƃ ŏ ťƠŅ ƌŅ Ŵƣĭ ł ÷ ƍŅ ƙ÷ ƃł ÷ Ī÷ Ō.ƁƄó Ũť ň Ƨĥņ ñ ÷ .ťƀũƌƎſĪ Ņ Ņó ŏ Ņ ł ŶĪŦƦƖƠƘ .ƨŨŴ ł Ņ ň Ō ƎƀƄƘųƉñ .ŦŁ÷ Ŵƍŏ ƀìŅ ƍƘł Ʀ÷ ƉűƀŨ .ķĭƦƌĥ Ņ ł łó Ņ ŏ ł ň ŏ ò ŦŁĭ÷ Ņ Ƣŏ ł ũ÷ ƤëƆ Ī .ŦŁŴ÷ ŷƉĪťƐƘ÷ ŴŹĭ ÷ .ŦĥĿƦƉ Ņ Ō ƀŌ Ũó Ʀ÷ ſŅ ÷ .ŧ ǓŴũƕűſĽƎ Ņ ŧ Īň ÷ ĿŦŁŴŷƊ [Ũ] Ņ Ō Ơƌʼn ñ ĭŅ ÷ .ƨìƀũƣƈ ł ň .Ŧ ƞň ƕƦ÷ ƌƎƀƆĬ ŁŴƆĪ ÷ ĭõ ųƌŏ ĥʼn ŏ Ņ ł Ņ ĿĪŧƢƀƐŌ ƙ÷ Əĭ .ťſĭ 45

Greek

PG 35

f. 30r b 23

καὶ κόνδυ πτώσεως

940.6

f. 30r b 25

ὑφαιρεῖταί τι τῆς ἀξίας

940.6

f. 30r b 27

φιλανθρωπίᾳ κίρνησιν· κλίνων 940.7 μὲν ἐκ τοῦ ἀποτόμου

f. 30r b 37

καὶ πικρὸν ἐργοδότην

940.15

f. 30v a 4

τις τοῦ παντὸς ἄτακτος, καὶ ἀνώμαλος

940.21

f. 30v a 9

καὶ τοῖς εἰκῆ

940.25

f. 30v a 12

ὥσπερ ὑπέστη τὸ πᾶν ἀπ’ ἀρχῆς, καὶ ἐκράθη

940.27

f. 30v a 21

ἀέρωνφθοραὶ

940.32

f. 30v a 21

καὶ βρασμοὶ γῆς

940.33

f. 30v a 32

διπλᾶ τὰ ἁμαρτήματα

940.40

f. 30v a 34

τῇ διπλασίᾳ

940.42

f. 30v b 35

γῆ καθυβρισμένη, καὶ ἀποκειραμένη

941.30

f. 30v b 37

Ὃ θρηνεῖ μὲν

941.32

f. 31r a 1

γῆς καταφθορὰν, καὶ λιμοῦ βάσανον

941.32

f. 31r a 3

ἄλλος … δὲ προφήτης

941.32

f. 31r a 9

πεδίον ἀφανισμοῦ

941.38

f. 31r a 23

διὰ τῆς ἐπιστροφῆς ἀποστρέφοντες

941.47

f. 31r a 25

καὶ στοιχεῖα πληγῆς, νηπιότητα παιδαγωγούσης

941.49

f. 30v b 31 ooo

παρακαθήμενοι τοῖς γεννήμασιν

941.25

f. 31r a 33

τῇ πληγῇ παιδεύων

944.6

f. 31r a 33

καὶ ὁδοποιῶν τρίβον

944.7

f. 31r b 2

εἰ πρὸς ταῦτα ἐκβιασθείη

944.10

f. 31r b 4

καὶ μεθύουσαν μάχαιραν

944.14

BL Add. MS 12153 marg.: ťƙƠƏĥĭ.

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 BL Add. 12153 ff. 165r a 12 – 165v a 21

Ņ Ōł Ņ Ņ ŏ Ņ ŏ Ņ ŏ .Ŧ ƞŅ ƘŴƌ ƅ÷ ƘĭĬĭ Ŧõ ƞŅ ƘŴƌ Ņ Ņ ŏ .ťũ÷ ƟŴƕƎſĪĵųƆ ł Ņ ŏ Ō ł ł ň Ņ ĥŦ ŁŴƤƀõ ũŨĪ .ŸƆĪł ó Ł÷ ĥŧűŷƃ ň ň ó Ņ Ō ó .ťƍõ ſĪƦƀũëƆťƖŹŁŃ ň Ņ Ō ÷ ƢƘ .ťƀł ƊƏĥŁĭ łł ł Ņ ŏ ň ÷ ƃ÷ ŴƤŶĭ .Ū÷ ƀõ źƉĪť ňñ ł ł ñ ĬŴƌ ĬŧĿ .ơƤŅ ňƘƦ÷ ƉƧĪĭ õ Ō ťſł ĿĭĥŁƈũƠƉ ÷ Ņ Ō ł ŷñŅ ìƌĪŅ ÷ Ī÷ .Ʀ÷ ſĥŌ Ƣſųƌť ł ł ŏ ó ĭł .ƈƕõ ĿĭĺĭĮťũƆƦƌĥ Ņ ŏ ň ó ňƕƎƉĭ ł Ũǔ .ŦŁŴ ÷ ŷƉ Ʀ÷ ſŌ Ƣõ ƣť ŏ Ņ Ņ ł Ō ĭĥŏ .ťŶŴ Ņ ƁŌ Ƙĭ Ņ ƙŏ ÷ ƌ .ŧƢŨ÷ ĥƁƘ õ ĥ ÷ Ũó Īň ó .ŧƢſŤŨ÷ Īť

46

Ņ

ŏ

Ņ ǓĪťŶň Ļ .ƎŶŁ ̈ ÷ ŴƌĻĥ

ň ł

Ņ Ņ

Ō ű÷ ƟƢƌĭ .ťƊƊſŤŨĭťƀLjŨ ŏ ň ł ň Ņ .ťƉĭƢŹ ƞƟ Ʀ÷ ƕƞƊŨ

ἄρκτον ἀπορουμένην

944.17

f. 31r b 16

ἐκτιναγμὸν, καὶ ἀνατιναγμὸν

944.24

f. 31r b 32

ἐκεῖ δὲ τὴν … ἐξέτασιν

944.35

f. 31v a 9

τῇ κακίᾳ συνθολωθείσης

945.4

f. 31v a 19

παραλογιεῖται τὸ δικαστήριον

945.14

f. 31v a 32

προθεσμία

945.24

f. 31v b 2

καὶ τὸ σκότος ἡτοιμασμένον

945.30

f. 31v b 10

τὸ ἄφραστον φῶς διαδέξετα … θεωρία

945.37

f. 31v b 12

ἐλλαμπούσης τρανώτερόν

945.40

f. 31v b 25

Καὶ σὺ, καρδία, σείσθητι

948.1

f. 32r a 10

καὶ τῶν προβάτων ἠρξάμην

948.20

f. 32r a 27

Ἐξέλιπε φυσητὴρ ἐξέλιπε μόλιβδος

948.35

f. 32r a 34

καὶ φλυκτίδες ἀναζέουσαι

948.41

ἣν πάσσων εἰς οὐρανὸν Μωϋσῆς

948.42

f. 32r b 5

χρῖσαι τὰς τοῦ νοῦ φλιὰς

948.48

f. 32r b 7

τῷ … Διαθήκης αἵματι

948.50

f. 32r b 20

ἐπάταξα ὑμᾶς ἐν ἰκτέρῳ, καὶ ἐν πυρώσει

949.12

f. 32r b 27

ὡς ἐνῆν μάλιστα, χερσομανῶν 949.18 καὶ ἀκανθοφορῶν

f. 32r b 38

ὅτι ἀναξίω τῆς κλήσεως

949.29

f. 32v a 18

καὶ ἐὰν λύσῃς τοὺς καταῤῥάκτας σου

949.45

f. 32v b 20

καὶ κόπτεσθαι νυκτὸς καὶ ἡμέρας ἀνὰ μέσον τῆς κρηπῖδος

952.34

ἀντὶ τῆς μισουμένης αὐτῷ κραυγῆς

953.4

Ņ

Ņ ƚƇŶ ł ĬŦ ñ Ʀ÷ ƖƟ f. 33r a 3 ÷ .ųƆťƀŅ Ō ìƍƏĪIJ

46

PG 35

f. 31r b 8

Ĭñ f. 32r a 35 .ťƣŴƉťƀƊƤƆĿűł ÷ ŨűƃĪĭ ņñó ł ŴƤƊ ŏ ňƌĪ ó ǔŏ ƙó Ɔį ŧ Īň ÷ ƦƏĭ Ō Ō Ťſł ĪĪťƉűŨ .ƁƠſŁ Ņ ł Ņ ťƍƟƢƀŨķŴƃŏ ÷ Ʀ÷ ƀìŌ ŷƉ Ņ Ņ ł .ťƊƉŴŷŏ Ũ÷ ĭ ň ó Ņ Ɩŏ Ũó Ĩó ƢƉ ťƣŴ ň ł Ńĥ ƦſĥƢſƦſ ŏ ò ň ó ÷ ƨƉ .ťŨŴƃ õ ĭ Ņó Ņ ł Ņ Ņ .ŦƦſƢƠƆťſŴ ñƣĪIJĬñ ł ò Ņ Ƣň ƣŁķĥĭ .ƅƀƄó Ɛƌŧ õ ʼnó

Greek

199

BL Add. MS 12153 text: ŧƢŶŤŨĪťŨĪ.

200

J. LOOPSTRA

Dam. syr. 7/16 BL Add. 12153 ff. 165r a 12 – 165v a 21

Ņ

ŏ

ŏ

ł

.ŦƦſĪŌ ĭƦŨ .Ĭŵʼn ūĭĿĶűƠ ʼnó ƌ

Greek

PG 35

f. 33r a 5

προφθάσωμεν αὐτοῦ τὴν ὀργὴν 953.5

f. 33r a 27

μὴ περιβλεψώμεθα

953.24

f. 33r b 3

εἰ γὰρ καὶ ὁ χοῦς ἐπισύρεταί

953.35

f. 33r b 8

τοῖς τοῦ λόγου πτεροῖς κουφίζουσα

953.39

f. 33v a 19

καὶ συγχέομαι δάκρυσιν

956.40

f. 33v a 26

πληγὴ φλεγμαίνουσα

956.45

f. 33v a 7 ooo

φοβεῖται δὲ πρὸ ἐμοῦ

956.30

f. 33v a 29

μάλαγμα

956.46

f. 33v a 38

ἀλλ’ ἐκλαύσθησαν· οὐκ ἐστάλαξε τὰ ὄρη

957.5

f. 33v b 9

ἐν καλάμῃ

957.12

f. 33v b 11

καὶ μόλις ἀπαρχὰς Κυρίῳ

957.14

f. 33v b 13

ἢ δράγμασι καταλαμβανόμενον

957.15

f. 33v b 29

καὶ τὸ τοῦ σκοποῦ ἔργον πεπλήρωκα

957.27

f. 34r a 2

ἵνα τι τοῦ πλησίον ἀφέληται

957.39

f. 34r a 9

ὁ δὲ ἀπαρχὰς ἅλωνος

957.45

f. 34r a 32

καὶ ἐπλαγίασεν ἐν ἀδίκοις δίκαιον

960.12

Ō ƆŸŨõ ó ĪƎſĪĭ łó Ĭñ .ĬŁűſƞƊ ł÷ òƀƏĪ Œ.Ʀ÷ Ƥƍ łõ ƃŦŁŤŬ

f. 34r a 34

ὁ δὲ ἔθυσε τῇ ἑαυτοῦ σαγήνῃ πολλὰ συναγούσῃ

960.14

Ō Ƥƀ Ņ Ũ÷ .ťƀŅ Ɗƣ ű÷ Ŷň ŁƦ÷ Ɖĭĥñ .Ʀ÷ ſŤ ł ň ĥñ ÷ Ʀ÷ Ɖĭ .ƎſĪįƦƘ

f. 34r b 7

ἢ κλείεται οὐρανὸς, ἢ κακῶς ἀνοίγεται

960.21

καὶ τὴν Ἀστάρτην, καὶ τὸ Χαμὼς βδέλυγμα

960.42

ň ł ł .ķƢƀìŅ Ŷ ƅ÷ ƘųƌƧ ň Ņ ł .ĶűƉ ű÷ Ŭ õ ň ó ƌñ ŧƢƙƕĭķĥ Ņ ň ñ ò ó ñ ņ ÷ ƦÿƇ ƉĪ ųƀʼn ƙŬ .Ƨʼn ŁŦ ʼn ÷ Ũűƃ ł ł ň

ň ò

÷ ƌõ ĥƗũó Ź ƞƉĭ .ťƖƉűŨť Ņ ŏ Ņ ÷ ĪŦ ł ÷ ŁŴ .ťňƀũƕ ÷ ŷƉ ŏ Ņ ÷ .IJĬŴƉűƟƎſĪƈŶĪ Ņ

ł Ņ

.ťƊŬ ÷ ƇƉ

ł ŏ õ ƙ÷ źƌƧ ł ň .ŧǓʼn ŴŹŴ .Ŵƀŏ Ƅó Ũó Ł÷ ĥƧĥ õ Ņŏ

òł

.ŧ ĿŴũƕƁłìƍƠŨ

Ņ ſǓƎƐŷƊƆĭ Ō ó ƦŅ ƀƤ ŧ ĿŅ Īĥó ňĪŦ 47 ťſƢƊƆ . ó ƙň ÷ ƄŃ ò ÷ Ũĭĥ ÷ .ĺűſ÷ ƦƉť ł

Ņ

Ņ ł

ñ ƟĭĪŏ ÷ Īŧ ÷ űŅ ũƕñ ĭ .Ʀ÷ ƀŌ ÿõ ƇƉť ň ň Ō ł ňŅ ó ó Ņ Ņ .ŧ ĿĪĥĪŦƦƀƤſǓō ò ł ƧŴƖŨ ó ƆĮ .ťƠſĪŵƆƋ ʼn Ő ĭł

ó .Ū÷ Ɛõ ł ƌñ ųũſƢƟĪĶűƉťƍƄſĥ

ň

ł

Ō

ł

ł

ó ň

ŏ ƄëƆ Ņ ÷ ĭł Ł÷ ĭĿŏ ƦƐ ó ňƖëƆĭł ŀŴƊ f. 34r b 31 Ņ ÷ űƌŌ ÷ .ŧűſ Ņó Ņ ŏ Ņ ň ñ ƦƠ ƧĪ .ŦƦƀ ÷ ƇŃ ƕ f. 34v a 4 ʼnÿł ƇƣIJĬŦ ň ìƌŴƊ Ņ ÷ ſƞõ Ɖñ .ƨʼn Ɖõ Ł÷ Ł÷ Īť ŏ ƌĥ ł Ŀň Ņ Ʀ ŏ ŁŅ ŴƤ Œ ÷ ƊŶ f. 34v a 16 .ťſŅ Ŵõ ƣĪŦ 47

BL Add. MS 12153 text: om. ŧĿĪĥĪ.

κατὰ τὴν Σολομόντειον βδέλλαν 961.5 ἐμπλησθῆναι μὴ δυναμένην τῆς ἴσης … φιλανθρωπίας

961.14

201

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 BL Add. 12153 ff. 165r a 12 – 165v a 21

Ō Ņ ŏ ł .ŦŁŴ ÷ ƀƐƍƉƥňƍƃł ÷ Ī÷ ĭł

.ĸĭĿņ űƀ÷ Ɵ

ň

ŏ

ł

÷ ƠƉ .ŧ ǓŤō Ƙ Ł÷ ŴŨƢ

Greek

PG 35

f. 34v a 28

κέδρος

961.23

f. 34v a 36

καὶ … ἐμπειρίαν … συλλεξαμένη

961.32

f. 34v b 7

καρποφορίᾳ

961.39

ὃν ταῖς θείαις ληνοῖς ἐναποθησόμεθα διὰ σοῦ, προσάγοντος ἡμᾶς τε καὶ τὰ ἡμέτερα

964.9

ŅŅ ł ł ò Ł÷ ǓƞƖ ƊŨõ ÷ Ī÷ f. 34v b 29 ƈƊň ŷìł ƌ ŦƦſųƭŦ ň ł :ƎƆƦƌĥ ħ÷ ƢƠƉűƃ .ƅſűł ſò Ťō Ũ

#6 Oration 10 Statement of His Position after Returning from His Flight (CPG 3010) Dam. syr. 7/16 BL Add. 12153 ff. 165v a 21 – 165v a 31

Ņ ƏŤ Ō Əł ķŴƊƀ ŏ ŏ Ĭñ Ņ ƣĪĭ ƎƉ .ķŴƠŶĿł Ʀ÷ ňƌ Ʀ÷ ſŤŌ ſŴ ťƉŅ ĭĿŏ ł ł ó .ŦĭĬƑƙƉĪťƊƃ Ņ Ņň ł ł Ņ ŏ Ņ ŦŁ÷ Ǔņ ŴŶĭ .ƁìƌƦ÷ ſŅ Ʀñ ó ſĥŦ ŁŴƊŶĿ .ƁŅìƍƍõ ƀòʼn ƃñ ÷ Įł Ņ ŏ Ņ ł ó Īň ÷ ĪŦ Ņ õ ĭ ł Ʀ Œ ÷ Ɗƕ Œ ÷ Ƅƕ Ŀĭ ÷ ŁŴƊŶ .Ʀ ł ł ň

ł ó ň ł Ū÷ Ơň ƕŅ ñ ťũƠ Ņ ňƖŨ Ō ƠëƆ .ųũʼn ſƢ Œ ÷ Ɔĥ .ŦŤƀŨó Ł÷ ŁĪ ÷ Ʀ õ Ʀƣ ʼn ĥ ł

ó ƉƎſĪťƌƢŶĥ .ťƍŅ ƄƤ

48

See SChr 405, 316.

PG 35

f. 35r a 4

Σάσιμα48

n/a

f. 35r a 33

ἴσον ἀπέχειν καὶ ὕψους

828.25

f. 35r a 35

ἕως ἐξῆν

828.29

f. 35r a 38

φιλία παρεστήσατό με, καὶ πολιὰ … ἐχειρώσατο

828.32

f. 35r b 9

καὶ ἡ φιλία, … κατασβεσθεῖσα 828.39 καὶ ἀπομαρανθεῖσα

f. 35r b 12

ἀπηνήνατο παρακληθῆναι

828.41

f. 35r b 18

πτέρνῃ πτερνιεῖ τὸν πλησίον αὐτοῦ

828.45

f. 35r b 21

σκηνὴν δὲ ἄλλος ἄλλην

829.2

τοῖς πολλοῖς σπουδάζεται καὶ ἐπιτυγχάνεται

829.11

Ņł ň Ņ ò .ťƣŅ űó ūĭť ÷ ñ Ƙ ñĽƦ÷ ƉŦŤƀŬƐëƆ f. 35r b 33 ň Ņ Ō ŏ ƏŌ ł Ƈƀ ĸĭĥŅ ŁŴ÷ Ɗƀ ŹĭĸŴŅ ƌŴ Ņ Ō .ĸŴźƀŹĭ ŏ Ƨ Ņ ſĿŌ ŴíLjſ ƨʼn Ɖõ Łķ ʼn ó ŴƠ ō Ņ ł Ō .ķŴƀÿƇŬƌ ʼn ó ĭĥʼn Ō ł Ɵť Ņ ÷ Ō ƌõ ĥĶŤñ ʼn Əĭ .ƑſĿĥűƀ

Greek

f. 35v a 25

Σιλουανῷ καὶ Τιμοθέῳ

829.36

f. 35v a 26

καὶ Τίτον

829.37

f. 35v a 29

μέχρι τοῦ Ἰλλυρικοῦ πληρώσῃς τὸ Εὐαγγέλιον

829.39

f. 35v b 1

καὶ περιτίθης τὴν κίδαριν

829.47

202

J. LOOPSTRA

#7 Oration 9 Apologia to His Father on the Occasion of His Own Episcopal Ordination (CPG 3010) Dam. syr. 7/16 BL Add. 12153 ff. 165v a 31 – 165v b 9

ň ó ĭł Ņ ó ƏŦ Ņ ƙëƆ Ņ ŁƢŷƆĸ ťƄƊ ĭƢŹŤ ÷ .ŦŁűƕĪ ň .ŦĭĬƥŷň ëõ ƆƦ÷ ƉųŨĪ ň Ņó Ņ ł ŦƦƀź ñŶƢſƦſŦĭň Ĭõ ŁĪťƍƄſĥ ÷ ó Ō .ŦƦ÷ ƀźŶ õ õ IJĬ Ņ ł Ʀ÷ ſĥŌ .ŦƦƤƊƣ ʼn ŁŁŴƆųƆIJ ʼn ň Ņ

ł

ŏ

ñ Ǔ ّĭĥƁŅìƍƌŴƙʼn÷ ƭ .ťƊŶ

ň ǔŅ ƐŨ ò Ɵĭ ł Ŭó Əť ň ũŌ ÷ Əò ĭŦŤƀ ł ťƐƀ Ņ ò ň ł ƈƕƦƌĥŻ ũ÷ ñŶƅƀÿƇƉĪ ʼn Ņ Ō .ƨõìƀźŨ÷ Īł łñ ł .ƢŹĥĭ ʼn ƚʼn÷ ƭĭƎƀƆĬƎƄſĥ ň ł ƎƀƆųŨĭƁŅìƍƌŴŏ ƙ÷ ƭƎƀƆĬ ŏ ň ł ƨʼn Ɖòʼn .ƁŅìƍƌŴƄ÷ ƊƏ ŏ ŏ ŏ ł .ƁŅìƍƌŴŨ÷ ňĮŴƣĭƁŅìƍƌŴƕĿ

Greek

PG 35

f. 36r a 13

καὶ Πέτρον ὕστερον, τὸ τῆς Ἐκκλησίας ἔρεισμα

820.25

f. 36r b 15

ᾧ κατεπῄδετο

821.17

f. 36r b 33

ἵνα γένηται καθ’ ὑπερβολὴν ἁμαρτωλὸς ἡ ἁμαρτία

821.30

f. 36v a 11

ἔχῃ πρὸς τὴν ἑαυτοῦ διακονίαν

821.46

f. 36v a 30

Ταύτην με διδάξατε … ὦ φίλοι 824.16

f. 36v b 14

ἔβαλλες ἀργοῦντα τῶν σῶν λόγων καὶ πυκναῖς ταῖς νιφάσιν

824.30

f. 37r a 24

Πῶς ταῦτα καὶ μάθω, καὶ φυλάξω

825.31

f. 37r a 34

Ταῦτα διδάσκοιτέ με καὶ 825.38 τούτοις στηρίζοιτε τοῖς λόγοις

f. 37r a 36

ποιμαίνοιτε καὶ συμποιμαίνοιτε

825.40

ἐν ἡμέρᾳ ἐπιφανείας καὶ ἀποκαλύψεως τοῦ μεγάλου Θεοῦ

825.43

ň ŷìŅ ƌĪĪťƉŴƀŨ ň ŦŁó Ŵƍŏ ƀņ Ƈūł ó Ʀ÷ Ɖĭť f. 37r b 1 ŦĬƧĪ :

#8 Oration 11 To Gregory of Nyssa (CPG 3010) Dam. syr. 7/16 BL Add. 12153 ff. 165v b 9 – 165v b 23

ł ƌŏ Īó ťƏŴ ł Ŭƀõ ūĿ Ņó ĭť .ťſŅ űŶ ÷ ÷ ŏ

Ņ

Ņ .ųŨĪťŶŅ ĭƢƆ Ʀ÷ ſŌ ŤſŴƣƧ

PG 35

f. 37r b 12

Νύσσης

832.18

f. 37v a 8

ἔτι τερπνότερόν τε καὶ χαριέστερον

832.40

f. 37v b 17

ἀναξίως τοῦ ἐν αὐτῷ πνεύματος

833.34

τὸ φάρμακον

833.43

ἢ τοῖς ταπεινοῖς τὰ ἐλάχιστα

836.7

εἰς ἄλλον καιρὸν καὶ σύλλογον ἀποθώμεθα

836.29

Ō ó ň f. 37v b 28 Ņ Ņ ŏ Ņñ ó ñ Ō ó ñ .ƎƀƄƉĪķŴƌųëƆŦƦ÷ ſǓŴƕĮĭĥ f. 38r a 5 ł ł Ņ ƍŏ ƃ÷ ĭťƌƢŶĥť ťƀƣŴ ƍŅ Ũ÷ ŵëƆ f. 38r a 29 ň ł .ƈƊ ñŷìƌ .ťƀìŅ ƍƀƇƙƏĥ

Greek

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 BL Add. 12153 ff. 165v b 9 – 165v b 23

Ņ

ňŅ

ł Ŵ ñƣĪ .ťŬó ŷëƆŦ ł ň .ŧĿƢƤƆĪųƐõ ƌ Ņ ň Ņ ň ł ĿŴƌƅſĥŦ ŏ Ʀūó Ŀĭ .ƅƕűƌŧ ł ł

Ņó

Ņ Ņ

ň÷ ĥĿƦƌ ÷ ÷ ƦƤūŦ .ŧƢƠƘ÷ ĪŦ ł

ł ň ìƍƖƉĪƦſĥƢſƢƣ ñ .Ǝƍƀ

PG 35

f. 38r a 33

τῆς πανηγύρεως ἄξιον

836.32

f. 38r b 6

μαρτυρήσωμεν τῇ ἀληθείᾳ

836.43

f. 38r b 22

καὶ ἡδονὴν ὡς πῦρ κατασβέσωμεν

837.14

f. 38r b 25

παιδαγωγήσωμεν ἁφὴν λυσσῶσαν

837.17

f. 38v a 4

ὄντως χορεύομεν

837.31

οὕτω καὶ τὸ πανηγυρίζειν, καὶ τὸ φαιδρύνεσθαι

840.15

f. 38v b 16

τῆς μακαρίας καὶ ἀρχικῆς Τριάδος

840.27

f. 39r a 10

καὶ ἀναδύεσθαι σὺν λόγῳ

841.6

f. 39r a 22

τῆς ἑαυτοῦ δόξης κορέσειεν ἐποφθείσης

841.16

ň ñ ň ťŬó ŷìł õ ƌĪIJ ł Ĭĭ ñ f. 38v a 38 .įƞł Ƙõ Ʀ÷ ƌĪIJĬĭ Ņ Ņ ŏ ŦƦ÷ Ņ ƀìŌ ƌƦŨ ÷ ŴŹŦŁŴſƦƀƆŁĪ ó Ņ ſĿĭ Ō .ŦƦƀƤ Ņ ň ł ň ł .ŦƦÿƇƉƋƕŻƍł ƟƦ÷ ƌĪ÷ ĭ ŏ ŏ ł ķŴƄƖ ƌŴũƣŁƎƉ ÷ ũł ó ƐƌŦƦƀì ʼn Œ ÷ ſł ŵŶł Ł÷ ĥʼn ĪťƉ .Ʀ õ

Greek

203

#9 Oration 12 To His Father After the Latter Had Inducted Him as Bishop at Nazianzus (CPG 3010) Dam. syr. 7/16 ff. 165v b 23 – 166r a 4

ŏł Ņ ł ĥŅ .ķŴƌŤūĿĭ ÷ ł ó Ɗł ñ ƃĥł ł ÷ .ƢƉĥĪō ñ Ĩ÷ Ŀĥʼn ñ ĪƎ ŏ ŏ űŶ Ņ ó Ņ Ņ ŦŁĭųƭĭ .ťƍƀƃ Ł÷ ŴſŴƣŧ ŏ Ņ ŴŶ Ņ Ņ ƢŹ .ťƄó Ɗñ Əĭŧ ŏ ò ł Īł ó ƐƉ ƀŌ ƄƊ .IJĬĭűōſĥĭĭĬƎ Ņ ŏ Īť Ņ ÷ Ł÷ ĭƧ ÷ Ƅʼn ó Ɗò Əĭ .ťſŅ űł ó ſò ĥō ĪŦ ł łñ ň ó ĥĭ ó ƏƧĥ .ƦƄƉ ʼn ó ƦƏ ʼn ñ Ʀ÷ ƄƊ

.ĭŵƌŤſĮŤŌ ƌł Īó

ň

ñ .ťƌĭĬƈƊŃ ŶŃ Ʀ÷ ƌĪIJĬĭ Ņ ł ł ł ʼn ó ł ìƌ ŦƦƕ ŦŴŅ ŬëƆ ÷ ƞƊƆĪ ÷ ł ł ĭ .ƁìƌƦƀ ł ÷ Ơƌ .ƁìƍŨƢ ň ł łó Źñ .ĽĿƦ÷ Ɖñ ĪűŶƎƉŪ

BL Add. 12153

Greek

PG 35

f. 39r a 30

Ναζιανζοῦ

844.14

f. 39r b 4

ὄργανον

844.21

f. 39r b 11

ὡς λέγειν ἐπιθυμεῖν

844.26

f. 39r b 17

τῇ μιᾷ συμφυΐᾳ τε καὶ θεότητι

844.30

f. 39r b 32

ἔργοις καὶ ἔρεισμα

844.44

f. 39v a 5

ὑποστηριζόντων τὰς χεῖρας

845.6

f. 39v a 13

καὶ καμάτου χειρῶν ἐρείσματα 846.11

f. 39v a 15

ἀλλὰ καὶ ὑπεστήριξα, καὶ ἐστηρίχθην

846.16

f. 39v b 25

καὶ τὸν νοῦν εἰς ἑαυτὸν ἀναχωρῆσαι

848.6

f. 39v b 35

τὸ δὲ εἰς μέσον ἄγειν καὶ καρποφορεῖν

848.13

f. 40r a 8

κατορθοῦντος ἑνὸς ὅλην

848.21

204

J. LOOPSTRA

Dam. syr. 7/16 ff. 165v b 23 – 166r a 4

ňł ň ŏ ł ł ł .ķŴƄ÷ Ũ÷ ĭ ƅ÷ ƇƉŁ÷ ĥʼn ň .ƎſųſŁǓƦŨŸƤł Ŷł Ʀ÷ ƌűƃ Ņ Ņ Ō ŏ Ņ Ō Ƙĥ÷ .ťƊƀŌ õ ƠƉŦŁ÷ ƢŶĥŦŁŴƍƤŅ ſĿƨ

.ťƌĿƦ÷ ƌƥƌĥŅ

ò

ł

ł ƕƎſųƇƄƆ .Ŀųƍõ ƌŦŁű ł ó

ň

.ƢŨ÷ ƦƐõ ƉƈƀƃűƕűƃŴƆ

BL Add. 12153

Greek

PG 35

f. 40r a 10

τὸ ἑαυτοῦ μόνον σκοπεῖν

848.23

f. 40r a 23

κοινώσομαι καὶ ὑμῖν

848.33

f. 40r b 5

τῷ μετριάζειν ἐν ἀμφοτέροις

849.1

f. 40r b 21

οὐδ’ ἂν ἄλλην ἀρχὴν συστήσειεν

849.16

f. 40v a 9

καὶ λάμπειν πάσαις Ἐκκλησίαις

849.35

f. 40v a 11

μηκέτι εἰκαζόμενον

849.37

#10 Oration 6 The First Oration on Peace (CPG 3010) Dam. syr. 7/16 ff. 166r a 4 – 166v a 5

Ō ſƢŅ ƣŅ .ƁìƍƤʼnŅ LJ ƁëƆť

BL Add. 12153

721.10

διῃρεῖτο καὶ διεκόπτετο

721.15

ῥηγνύμενον, καὶ κατὰ γῆς σκεδαννύμενον

721.17

τύλοι γονάτων, στηθῶν, ἐπιτιμήσεις, στεναγμὸς ἐκ βάθους

721.41

f. 41r a 9

περιβολὴ τύφον κολάζουσα

724.11

f. 41r a 12

ἀναστέλλουσα καὶ ὅσον μὴ ἀναστέλλειν

724.12

f. 41r a 13

ὀφθαλμὸς οὐ πλανώμενος

724.14

f. 41r a 28

τοὺς ἄλλους παιδαγωγούσης

724.25

f. 41r b 13

ὅτι ἀπελάκτισαν οἱ ἠγαπημένοι

724.45

f. 41r b 24

ὅτι διειλόμεθα τὸν Χριστὸν

725.8

f. 41r b 35

ἀναξαίνοι τὴν ἀηδίαν

725.17

f. 41v a 2

λήθης βάθεσι συγκαλύπτουσα

725.20

f. 41v a 9

ἀπέδρα ὀδύνη καὶ λύπη, καὶ στεναγμός

725.24

Ņ ŏ ł ň Ņ ťƤò Ơƌñ .ťƃǓŴŨĪŦŁŴ Ɖ f. 40v b 34 Ņ ÷ ƌƢź ŏ Ņ ò ʼn ó ňſűŅ ÷ Ŷò Īł ÷ .ťƠƉŴƕƎƉĪŦƦ÷ ŷŅ ìƌŁĜť

ó IJųƀìŅ ƍŬ÷ Ƈň Ƙł ÷ ĪƈźƉ .ťŷìƀƤƊƆ ňł Ņ ŏ ł Ņ .ŦŁĭŤƀŌìƌĬƨÿƆƨƙƌ÷ ł Ņ ŅŅł Ņ ŏ ƠƉŴƖŨ .ťƤň źƉŦƦ÷ ƖŹĪť Ņ Ņ Ņ ó ł ł ŨŤ ƕĭť ŦƦƠ ƃľ Ƣ ƕõ Ī ÷Ņ ň ÷ ō .ŦƦ÷ ƀò Ņ ìŷìƌ Łĭ ÷

PG 35

λύει μου τὴν γλῶτταν

f. 40v a 28

Ļĥ .ŦĭĬ ŭ÷ Ƈł Ƙł Ʀ÷ Ɖň f. 40v a 35 ł ň .ơƐł ƘƦ÷ Ɖ ňł ň ł ň .Ŀűł ó Ũó Ʀ÷ ƉťƕĿĥƈƕĭŧ ƢŹ ƞƉ f. 40v b 3

Ņ ŏ ł ł Ņ Ņ ŏ ŦŁŴÿƇƠ ƤƊƆĪťƙ÷ ŹŴƕ .ơƍʼn Ƥł Ɖñ ł łñ Ņ ĥĭơ ƧĪťƊƄſ Ƈʼn ƐƉ ň ł .ŭ ÷ ƇŬƌ ÷ Ņ Ņ .ťſųƘƧĪťƍƀƕ Ņ ł Ņ ƧĪ ňƌǔŶ ÷ .ŦĥĿƦƉť Ń ł ł ň ò Ō ł .ťũƀũŶŴźƖõ ŨĪƈźƉ

Greek

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 ff. 166r a 4 – 166v a 5

BL Add. 12153

Greek

205 PG 35

f. 41v a 11

καὶ οἱ τῆς Τριάδος

725.26

f. 41v a 12

συμφυεῖς

725.27

f. 41v a 22

οἱ τοῦ Προβάτου καὶ τοῦ Ποιμένος πρᾶοι

725.33

f. 41v a 34

ὁ ποιῶν πάντα καὶ μετασκευάζων

725.42

f. 41v b 4

πρωτοτόκων ἀπαρχῆς

728.5

f. 41v b 6

ὑπὲρ μόσχον νέον, κέρασι καὶ 728.6 ὁπλαῖς

f. 41v b 8

ὑπὲρ θυμίαμα

728.7

f. 41v b 10

ὑπὲρ μυριάδας ἀρνῶν

728.8

f. 41v b 24

ὠνησάμενος

728.20

f. 42r a 7

728.37

ł ƌĥƅƉň űƉ Ņ Ɔť ł ÷ ƊŅ Ɛŷ ł ÷ Īť ł ÷ f. 42r a 9 .ŪŅ ÷ ʼnſűƉ õ Ņ ł ÷ ƖëƆťƌõ ĥŸìƀłõìƍƉŧĪųŨ .ŦƦƠ

φωτίζοντος ἡμῖν τὰ … διαβήματα τούτῳ κοιμίζω φθόνον τήκοντα, τούτῳ προσαναπαύω λύπην

728.41

ň ł ł ł .ťƍŅ ūŅ ó ĥťƌõ ĥƋƀŌ õ ƠƉĭ Ņõ Ņ ƣƎſĪƁƆ .ƁìƍƤʼnŅ LJ ťſƢ ň ó ňĥĭ ŏ ò .ťƀŅ Ũ÷ ŴŷŨƎƀłìƌĭųŨƎ Ő ƌł ű÷ Ƙ÷ Ʀƣ

f. 42r a 33

καὶ προτίθημι τράπεζαν

729.11

f. 42r a 34

καὶ κρατῆρα

729.12

f. 42r b 11

ἐμοὶ δὲ λύει τὴν γλῶσσαν

729.25

f. 42r b 23

κατατοξευθέντες ἐν σκοτομήνῃ

729.33

f. 42v a 10

ὅτι ἔπαυσας ἡμᾶς

732.9

καὶ ἀλγεῖν ποιήσας πάλιν ἀποκατέστησας

732.12

f. 42v a 33

σύγχυσις καὶ διάλυσις

732.26

f. 42v b 3

καὶ προστέθειταί τι … διηγήμασιν

732.36

f. 42v b 22

ἐπινοοῦντα θήρατρα

733.11

f. 42v b 29

καὶ ἐλπίζομεν καὶ εὐχόμεθα

733.17

f. 43r a 26

τοὺς ἄλλους ἐπλεονεκτήσαμεν 733.44

f. 43r a 30

διορθωθῆναι

ŦŁŴſƦƀƆŁĪķŴƌĬñ ł łł Ņ ÷ ƃ÷ ĥį Ŵƣ .ŧűŷ Ņ ł Ņ ň Ō Ņ Ņ .ťŷìõ ƀìƌ ťƀƕñ ĿĪ÷ ĭťŨƢƕĪķŴƌĬñ Ņ ƅ÷ Ƙʼn ÷ ĬĭĶűƊƇƃű ũň ƕñ Ī ņñ ł .Ǝƀʼn ƟƦ÷ Ɖñ Ņ Ō Ō ÷ ƤſĿƎƉĪ .ŧǔƃŴŨĪŦƦƀ Ņ ł ŅŅ ł ł ň ł ťƌǔŅ ƠŨ÷ ĪŦ ÷ ŁűŶť õ ƌ ĭĿĥƎƉ Ņ ƙł ÷ Ũ÷ ĭł ŦƦ÷ Əǔ ň ò ň Ō ſł .ťƊƐŨƎƉƢſƦ Ņ ň ňŧ ǔƉĥ ĪŦ õ ň ÷ Ł÷ ŴŅ Ũó ǓƎƉ ň .Ʀ÷ ƍŨñ ÷ ňĮ Ņ Ņ ò Ņ Ɖł Ŀųƍ .ŦƦ÷ ƄëƆĬƎƆŧ Ń

.ŧĿĭƦƘťƌõ ĥƎƟƦ÷ Ɖĭ

ł

Œ ÷ ŷìł õ ƀñ ìƌĪƈźƉ .ƎƆƦ

ł ň ó ñ ó õ Źűƃĭ f. 42v a 14 ħ÷ Ťƃ÷ Ł÷ ĪŪ .ŁĪł÷ ̥ŪƕƎƆ Ņ ł Ņ ŏ

ł

Ō Ũ÷ ĭ .ťſŅ Ƣƣõ ĭŦŁ÷ ŴÿƇƀÿƇ

ò Őó ł Ɖŏ ñ ƏŴ .ťňƀņìƌĭŁƈƕĶűƉƚ

Ņ ł łó ň Ņ ň Ɖł ñ ĭƎ ł ƍł ōſƢũó ƐƉ ł Ɔƞ ł .Ǝƍƀ Ņ Ņ łƧťƃĿŅ Ĭĭ Ņ ó ƕñ ťňƌǔŶ .Ǝƍł ƀŌ ũƇ ł łó .ƎƌĽł ĿŁŁ÷ ĥʼn Ņ Ľò .ĸƢƘƦ÷ ƉŦƦ÷ ƀëƆ

733.47

206

J. LOOPSTRA

Dam. syr. 7/16 ff. 166r a 4 – 166v a 5

Ņó Ņ Ņ ł Ņ Ņ Ņ ŦƦſ ųŨ÷ ĥŦŁĭŁƢ Ő ſ ƚ÷ ƇŶ .ŴƤŬƣ ÷ł ň ł Ņ ň .ŧ ƢƤƉťũƐƕĪ łň Ņ Ņ ŏ ł űł ó Ɵł Ł÷ ňĥťŶŅ ĭĿƎƉ .ƎƍƉ

ó ƣŏ .ƚƠõ ƌťƍƃŴ

ň

ł ĥñ ł ƢƄ÷ ƍƌĭ Ņ ƣŧ .ƎƆIJĬťſŴ

Ņ Ņ .ŧ ĿƦ÷ ƏƎŨĪťŨŴŶĪ ó ŏ ŏ .ŦƦſĪĭó ŁŁŴſŴƣ łñ ł ƉŦųƆƧĪ .ƢƐŷ ŏ ł ƀł ƏŌ ĭĥƎƉƈƖƆ ŏ ƌť .IJĬŴƀƠƐ Ņ ŏ ł Ņó Ņ Ō ñ ĿĪĭĬĪ .ŦŁ÷ ŴƍƀƤƉIJĬŦƦƀƤſ Ņ ŏ Ņ ł ñ .ŦŁŴƌĿųƍƉĭ ųƍƉĪ ł ó ųŨ ł Ł÷ űŶ ň ĪIJ Ō ó ƞƉ ñ .Ǝſűſ ňűƙƤƌť ŏ ł . ł ƀŅ Ũ÷ ŴŷŨĪťƍƄſĥ ł ň.ťƤźƉųƆĭ Ĭõ Ņ Źł Īť Ņ ł Ņ ĥł ÷ ƟƢ ÷ ƌŵƃ .ĸŴŹƢŃ źƏŤŨť Ņ ƀŅ ò ł ìŶ IJĭł Ĭò ĪIJ Ō ũ÷ ƆƎ .ƎƀƄ õ ł ó Ĭñ ł .ƎŷìŅ ſǔƉŦŁŴƍƀƕƞƊŨ Ņ ò ł ŏ ƦƀŨĪ ƎſĪŦƦƖ ÷ Ǔʼn ŴŹ ÷ Ơņ Ƙĭŧ ÷ ł Ō ó ñ .ƎſűŬ ÷ ƌƦ÷ Ɖʼn Ņñ Ņ Ņ ťƀŅ Ŭ÷ ƏŦ ƦƖ ÷ ƣűƃĭĥñ Ņ Ņ ł ň÷ ĭŅ ĭŏ Įĭò .ŦŁ÷ ĭǔũ÷ Ŷĭťū Ņ Ņ Ņ ſŅ űł ſò ĥĪťŶŅ ƦƉ ŦŁ÷ ŴŅ Ũó Ǔʼn ƚ÷ ƇŶť ÷ ō ŦĭĬ [IJĬ]ĭƦſĥ Ņ Ō ìƌ ŦĭĬƋƀŌ ƠƉ .ťƤƀ õ ŏ ň Ņ .ťŶĿĭĥŦĭĬƈƠƌŅ Ņ ñ Ł÷ ĭǓŅ ųł ƌł .ƎňƀìƍƤł ƉƎſĪŦ Ņ ň ŁŅ ÷ Ŵŷ Ņ Ɖò ł ķŴƌĬĪñ .ťňſǓƞƉĪŦ ò Ņ ó ł .ƎƍƄƤƉ Ņ Ņ ò .ƎƊƀò ƟŦƦŷũƣŁƚƇŶĪ

BL Add. 12153

Greek

PG 35

f. 43r b 16

ὑπὲρ κλήρου πατρικοῦ στασιάσαντας

736.13

f. 42v 26 ooo

κατασκηνῶν τοῖς ἀειθαλέσι

733.15

f. 43r b 26

τὴν χάριν ἀκολουθῆσαι

736.20

f. 43r b 29

τι προληφθέντες ὑπὸ τοῦ Πνεύματος

736.22

f. 43v a 8

ἢ ἀποξενῶσαι ἴσον ἡμῖν

736.29

f. 43v a 19

ἐν ἡμῖν ἀγάπης καταλυούσης

736.36

f. 43v a 22

ἡ ὁμοδοξία

736.38

f. 43v b 13

δὲ Θεὸν ζημιῶν

737.9

f. 44r a 6

καὶ ὑπὲρ τὴν οὐσίαν ἄγειν αὐτὸν 737.22

f. 44r b 20

ἧς πρῶτον τὸ εἰρηναῖον

740.2

f. 44r b 25

παρ’ ἧς καὶ τὴν ἔλλαμψιν

740.4

f. 44v a 5

τῷ καινῷ θηρώμενοι

740.11

f. 44v a 13

ἵν’ ἐν σκοτομήνῃ κατατοξεύῃ

740.16

f. 44v a 15

ἑαυτὸν ἐγκρύπτων

740.18

f. 44v a 21

καθάπερ ἀριστεὺς στρατῷ

740.22

f. 45r a 4

τὸ ζῇν συνέχοντος

741.4

f. 45r a 11

τῇ μεσότητι τιθασσεύουσαι

741.10

f. 45r a 31

δι’ ὀρέων καὶ πεδίων ἑλκόμενοι

741.21

f. 45r b 31

ἢ πλεοναζούσης ὥρας

741.42

f. 45v a 5

καὶ συζυγίας, καὶ ἑταιρείας

744.2

f. 45v b 8

δὲ χειρῶν ἔκτασις ἀντὶ μυριάδων 744.24 ἦν

f. 45v b 10

ἐγείρουσα τρόπαια

744.25

f. 45v b 11

ὁδοποιοῦσα τὰ ἔμπροσθεν

744.25

f. 45v b 13

ποταμοὶ δὲ ὑπεχώρουν

744.26

f. 45v b 19

Αἰγυπτίων πληγὰς τούτοις χαριζομένας

744.28

f. 46r a 28

τοῖς ὕμνοις ἀντεγειρόμενοι

745.6

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 ff. 166r a 4 – 166v a 5

Ņ

ň

.ŧƢŬ ÷ Ŷł Ʀ÷ Ɖ

BL Add. 12153

Greek

207 PG 35

f. 45r b 22

μελετῶσα

741.37

f. 46r b 1

καὶ κακῶν ἀπαθεῖς

745.9

f. 46v a 1

καὶ λόγον ἐξισοῦν πάθει

745.27

f. 46v a 32

μηδ’ ὃ τοὺς ἀνοήτους παιδεύει 745.44

f. 46v b 7

καὶ παλιῤῥοίας Εὐρίπων

748.4

f. 46v a 4 ooo

στήλη

745.28

f. 46v b 15

τοῖς ἀτυχοῦσι

748.8

f. 46v b 35

καὶ Θεῷ συνάπτουσαν

748.20

f. 47r a 3

νωθέστερον εἶναι τοῦ μετρίου καλὸν

748.22

f. 47r a 24

προδοῦναι περὶ τῆς … λόγους

748.31

f. 47r a 29

καὶ τῆς αὐθαδείας

748.35

f. 46v b 18 ooo

οἱ δὲ πολλάκις μὲν ὁμονοήσαντες

748.9

f. 47r b 24

749.8

ł ł ł

καὶ τὸ ἑαυτῶν κυκλοῦσι θυσιαστήριον

.Ʀƌĥ ƚ÷ źõ ƖƉñ ĭƦƌĥƥƀŌ õ ũƆ

f. 47r b 30

αὐτοὺς ἐνδέδυσαι καὶ περιβέβλησαι

749.12

Ō ŷł Ɖűƃ ł ƍł ƀƟŵ ñ .Ǝíſł ƞò ŶƎ

f. 47v a 10

περιεζωσμένοι τὴν ὀσφὺν

749.22

f. 47v b 4

ἀνακεφαλαιουμένη

749.39

f. 47v b 6

πᾶσα ὁμόθρονος

749.40

Ņ ò Ō ł ƤŶƧĭ ŦƦƤŅ ƀũŨƁ Ƥƀ ō ŏ ƌł Ī÷ ĭł òł ĭŴƤ .ťƤň ŷëƆŦƦƇƉķ Ņ ñ ųëƆĪ ťſŅ ñ ĪĿťƌĭĬƧĪķŴƌ

ŏ ſĪŅ Ŀ Ŵƙŏ ó ſĿŌ ĭĥĪť ʼn Ņ Ņ ŦƦƊŅ ƀò Ɵñ Ņ

ó .Ǝʼnſñ ĭĿĪƎƀƇſƧ

łñ ň õ ƉŦųƆƧĪĭ .Ł÷ ŴƇ ó ƍŅ ōſƦó Ɖł ñ IJĬƎƉƢſ Ʀſť ł Īł ó Ņ ŷƤ Ņ ƊƉ ťſŤŅ ſť ň ƌł ò ƇƤ .ƨʼn ƉƋ ʼn Ņ ł ŦŁ÷ Ŵŏ ƙƀó ƙŌ ó ƏƎƉĭ ł ò ł ƀìŌ ƍŨò ĮĪł ŏ Ł÷ ĥʼn .ķŤƀŬ Ō ƏƎ Ŵſĭĥ ł ĭł Ņ ű÷ ƊëƆ ƎſĿŌ ű÷ Ņ ñŶķĭųƇſĪťŷŨ

ň Ō Ņ ň ł ňł ł .ťƍſŁ÷ ĭƧŤƘŤ÷ ƟŤƌĥ ŏ ñ Ņ óŏ :ťŨ÷ ŁŴƉ Ʀ÷ ſł Ŵƣ ųÿƇƃ

#11 Oration 23 The Second Oration on Peace (CPG 3010) Dam. syr. 7/16 ff. 166v a 5 – 166v b 9

ŏ

.ťŷŅ õ ìƀłìƍƉťŶŅ ĭĿ

Ņ ň ŁŴſĭ .ŦŁƢ ÷ ÷ ƉƎƉĶűƉťƌĿ õ

BL Add. 12153

Greek

PG 3549

f. 48r a 16

τὸ Πνεῦμα πραΰνει

1152.14

f. 48v a 1

καὶ χολῆς ὂφελος

1153.2

49 On the numeration of Orations 22 and 23, we have followed the order of John McGucklin. MCGUCKLIN, 2001, 404. The order in the PG and in Martha Vinson’s translation (VINSON 2003, xvi and 117) are different.

208

J. LOOPSTRA

Dam. syr. 7/16 ff. 166v a 5 – 166v b 9

ñ IJĬųƆƦſĥť ƀŅ Ņ ìƌŴŬëƆƨ Ƙĥ÷ ÷ŏ Ņ Ņ .ťſŴ ñƣĪ ň ƍſł ĭł Ĭõ ĭł Ņ ÷ ƦŅ ÷ ƙ÷ ƏƎ .ŧűŶŦ ň ƉĪķŴƌ ł ñ ƎƀƆĬƈƕƎƀƉƢ ųëƆ Ō .ƎƇſĪ ň Īť ł Ƈƣ ł÷ ƎſųſŁǓƦŨĪƎƍƊ õ ł ÷ ƉŅ űƕ ŏ ł ň Ō ł Ņ ó .ƢƉĪƦ÷ ƌ Ʀ÷ ſŤſŴƣ łñ ň ò ó ó ň Ɖť ň ƢƐ ťŷŅ Ƥõ ƉƎſ ũ÷ Ũņ Īʼn Ō ó Ņñ ň ň .ųŨƎƀƐƉõ Ʀ÷ ƉĭƎſƦƀƉűƃ

BL Add. 12153

Greek

PG 3549

f. 48v a 8

ἧς οὐδὲ ὁ ψόγος ἔχει τὸ ἀξιό{πιστον}

1153.6

f. 49r a 3

καὶ γεγόναμεν χεῖλος ἓν

1153.45

f. 49r a 26

τοῖς τὰ ἡμέτερα διαβάλλουσιν 1156.6

f. 49r a 33

ἕως συνέβημεν ἀμφότερα ἐπίσης θαυμάζειν

1156.10

f. 49r b 3

μυῖαι σαπριοῦσιν ἔλαιον

1156.14

f. 49r b 5

ἐννεκρούμεναί τε καὶ ἐνσηπόμεναι

1156.15

Ņ ĥĭƎƀŌ õ ũ÷ ſŌ Ʀſł ÷ űŷƃ .ƎňſŤõ Ƙŧ

f. 49v a 8

1156.39

łñ Ņ ň ł ƦÿƇ ƎſǓŃ Ł÷ ĪŦ ÷ Ɖƈũň õ ó ƟƎſűƉ

συγκαθεζόμενοι καὶ συμπρέποντες

f. 49v b 14

οὐκοῦν δέξασθε λόγον ἀμφοτέρων

1157.21

f. 49v b 19

τῆς ἐπιθυμίας ἀξίαν

1157.24

f. 50r a 20

τοῖς λίαν ἐξεταστικοῖς τε καὶ μετεώροις

1157.41

f. 50r a 24

ἢ εἰς ἑτέραν ἀρχὴν ἀνάγειν

1157.47

ἂν ἐξαίρῃς τὸν Υἱὸν, ἢ τὸ Πνεῦμα

1157.49

ł

ó

Ņ

ň

Ņ ñƣĪ .IJƦ÷ ūł ó ƢëƆťſŴ

Ņň ł Ņ ÷ ƖƉƁ ŬŌ ó Əñ Īł .ƎƀìŌ ƀƇƕĭƎƀŌìƍũƠ Ō

ň

ł ƌŅ ƢŶĥťƤŅ ſĿŌ ŁŴƆĪĭ ĥñ .ơƐƌť ÷

ŏ ŏ Ũł ÷ Ł÷ Īł ó f. 50r a 29 ñ ſƢ .ťŶŅ ĭƢƆĭĥŧƢũƆIJĬŴ ł

Ō ƍſŅ ĥ .ŦųƆƧŻƀƤƉť

łñ ň .ħ÷ ĥƦ Ń ÷ ƌĶűƉƈƄŨĪ łñ .ƦſĭĬƈũʼn ó ƠƉƧĭ ŦŁĭųƆƧƎňſŴ Ņ ñƣƧĪĪ .

ó ƎƀƆĬƈźƉ Ʀ÷ ƀŌ ƃķĥ ł ł .ŴƊƀñ ƟŁ÷ ĥʼn Ī Ņ Ņ ŏ ł ł ĥŅ ĪťƍƄſĥ ĶűƟť ÷ ó ł ó ƍƉň ĭƧťƌŤūĿĭ ò Ņ Ǝ. ƍƟŁƦ÷ ƉĪƎƀƇſĥ Ņó Ņ Ņ .ŦƦƀłìƌ ŦƦ÷ ƀƤ ōſǓƎƘĥ ŏ ň.ƎƍŶõ Ʀ÷ ʼnƌ ĪŴŷƆŧĪĬĭ ł

ł ň Ņ ŏ óň Ņ ŏ ł Ņ ŏ Ņ Ō ł ŦŁ÷ ŴŨĿĭŦŁ÷ ĭŤƉĭ .ŦŁ÷ ŴſǔƀƐƕĪ ł .ųƊƣł .ƦƌĥįƢƊƉŦŴõ ñƣĪł

f. 50r a 37

πότερος Θεὸς ἀτιμάζει μᾶλλον 1160.4

f. 50r b 9

ἂν τὰ πάντα πατρῴζῃ

1160.9

f. 50r b 11

καὶ οὐκ ἂν δέξαιο

1160.10

f. 50r b 25

καὶ ἀναξίων θεότητος

1160.19

f. 50r b 29

εἴ γε τούτων ἕνεκεν ὑπέστη

1160.20

f. 50r b 32

ὥσπερ ὄργανα τεχνίτῃ πρὸ τῶν τεχνιτῶν

1160.21

f. 50v b 17

κἂν τὰ πρῶτα φέρηται

1161.13

f. 50v b 19

καὶ τοῦτο μόνον φιλανθρωπεύηται

1161.14

f. 50v b 35

τὸ ἴσον λέγειν τολμῶν

1161.25

f. 51r a 18

καὶ δεκάδα, καὶ ἑκατοντάδα, καὶ μυριάδα ὀνομάζειν

1161.35

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 ff. 166v a 5 – 166v b 9

ŏ

ł

BL Add. 12153

Greek

209 PG 3549

÷ Ĭõ ű÷ ňƀłìŷƉ ű÷ ƃó .ťƀŅ Ņ ìƌŴƃĭ

f. 51r a 23

ἑνούσης τῆς προσηγορίας

1161.37

Ņ ūĪƎ ł ó ųëƆĭ ñ .ťƀÿƇ ÷ Ņ ňƀõ ƃ÷ Ī÷ ĪķŴƌ

f. 51r a 32

καὶ οἷς ἂν … ἀποκαλύψῃ κεκαθαρμένοις

1161.46

f. 51v a 37

καὶ οἷς ζημιοῖ ἀθετούμενον

1164.42

f. 51v b 9

Ἀριστοτελικῶς

1164.47

f. 51v b 19

καὶ τοῦτο μόνον ὁμονοοῦντες

1165.1

f. 51v b 20

σπερμολογῆτε

1165.3

f. 51v b 22

εἴτε καὶ παίγνια· ὡς ἔστι τῆς ἄκρας κακοδαιμονίας

1165.4

f. 52r b 4

ἐξαμβλώματα

1165.36

f. 52r b 8

οὔρια καὶ ἀνεμιαῖα ταῦτα ἐλέγξωμεν

1165.37

f. 52r b 14

ταῖς ὠδῖσιν ἐναποθανόντα

1165.41

f. 52r b 33

τι τῶν κακῶν ἀναπνεύσωμεν

1168.1

f. 52r b 34

καὶ λύπης, καὶ στεναγμοῦ

1168.2

ł ň ň ł Ņ Ō Ņ ŹŴźƐſ Ō ƆŤ Ŀĥ .Ʀ÷ ſŴ ł ŏ ł ň .ķĭƦƌĥƎſĭõ ĥ Ī÷ ŴŷƇŨŧĪųŨĭ ŏ ł ó .ƎƀƆĬķŴźƠƆŁ ň Ņò Ō ųñ ňŅſƦ÷ ſĥťƉ .ŦƦ÷ Ɩƣķĥĭ Ņ ŏ Ņ ſĿŦ Ō ŁŴ÷ ſĭĪĪŅ ÷ .ŦƦƀƤ ł ŏ ň ÷ ǔƉķŴŏ Ƅƀó źŷò ł ìſ .ťŨĿĭ Ņ ŏ Ņ ł ƎňƀëƆųëƆŦ Ʀ÷ ƀŅ Ņ ìŶĭǓĭŦŁņ ÷ Ǔņ ű÷ ƊƉ ł ó .ƑƄʼn ƌ Ņ ň ňò õ Īł .Ł÷ Ťñ ʼn ƉƨũŷŨ ň ƦňƌƦƤƀŨƎƉ ò ƥƙƌ ÷ ÷ Ņ ň Ņ Ō ŦƦŷì ÷ ƌ Łĭť ÷ ŨŤƃ ň

ł Ɖñ .ƋƇŹ õ Ʀ÷ ƉűƃƢƐŷ

#12 Oration 22 The Third Oration on Peace (CPG 3010) Dam. syr. 7/16 ff. 166v b 9 – 167r a 21

BL Add. 12153

Greek

PG 35

Ņ ł

f. 54r a 6

καὶ ἀξίαν τοῦ Πνεύματος

1132.8

ň ÷ Ɗň ƀò ƟŅ ł ňƀìƍƤƍ Ņ Īť .ŦųƭĶűƟ ņò ƃť

f. 54r a 7

δημοσίας συνθήκας … ὑπὸ Θεῷ

1132.9

f. 54r a 24

καὶ πότε ἐπανήξεις ἡμῖν

1132.19

f. 54r b 1

ἔργον πολέμου γενόμενον

1132.25

f. 54r b 5

σπλάγχνοις πατρικοῖς σπαρασσόμενος

1132.27

f. 54v a 8

καὶ μυριάδες πίπτουσαι

1133.3

f. 54v a 28

καὶ ἡ τῆς Ἐκκλησίας εὐπρέπεια περιῃρημένη

1133.13

f. 54v b 21

ἢ στάσεως συνωμότας

1133.30

κλήρους ἐξ ἴσου διαιρουμένους, καὶ πολιτείας ἀντιθέτους

1133.34

ŏ

Ņ ƢëƆťſŴ Ņ ñƣĪ÷ ĭ .ťŶĭ ó

Ņ

ł

.ƎƆƦƌĥŦŁņ ĥņ ñ ƦňƀìƍƘIJƦ÷ Ɖĥʼn ĭ

Ņ õ Īł Ņ Ņ ł ÷ űŅ ũŅ ÷ ňƕñ ŦĭĬ .ťŨ÷ ƢƟĪŧ ň ñ òŅ Ņ ł Ņ ł ò ł .ŀƦ Ń ó ƌł Ʀ÷ Ɖť ʼnſųŨĥťƀƖƊŨ Ņ òŅ Ņ Ņ Ņ Ņ Ō ł Ĭñ ŁŴ÷ ſŤŏ Ƙ÷ ĭł ÷ ĪŦŁűƕĪ ÷ .ƨìƀƙƟ .ƎƇƙ÷ ƌĪŦŁ÷ ŴŨó Ǔĭʼn

ò

ł

ŏ ĥñ .ŦƦƉŴƊŨįŴƣĭ

ł ò ł Ņ ƣĪŦŁĭŁƢſ ƎŅŬÿƇ f. 54v b 27 ÷ Ņ ƘƦ÷ ò ŏ Ɖʼn Ʀ÷ ſŤŌ łſŴ Ō Ō Ņó ł Ņ Ņ ŦƦ÷ ƀÿƇŨŴ ÷ ƠƏĸŤƀźƀƆŴƘĭ

210

J. LOOPSTRA

Dam. syr. 7/16 ff. 166v b 9 – 167r a 21

BL Add. 12153

÷ Əĭ .ŦŁŴ ÷ źƐƀƘŴ

f. 54v b 32

σοφιστικὴν

1133.36

f. 54v b 34

ἢ γραμματικὴν

1133.37

f. 55v a 34 ooo

καὶ πόρνος

1136.48

f. 55r a 1

λυσσᾷ τε καὶ μέμηνε

1133.38

f. 55r a 19

ἢ συμφρονεῖν ἄμεινον

1133.48

f. 55r b 30 ooo

τυχὸν

1136.29

f. 55r b 13

ὅρος τοῦ βάλλειν καὶ βάλλεσθαι

1136.19

f. 55v a 31

ἢ μέτρων

1136.46

f. 55v b 8

τὸ αὐτὸ ἀμπεχομένων φαιὸν

1137.6

f. 55v b 27

ἕστηκε μὲν τοῖς

1137.18

f. 56v a 9

καὶ ποῦ προβήσεται ταῦτα καὶ στήσεται

1140.19

f. 56v a 14

ὁ Ἀντίχριστος

1140.21

Διὰ ταῦτα σιωπᾶται τὰ παλαιὰ

1140.37

τὰς ποιότητας τῇ ἐπιμιξίᾳ

1141.8

τὰς βλασφημίας ὡς μεθιστάμενος

1141.9

f. 57r a 29

ἢ πίτυν … ἤ τινα τῶν δασέων

1141.15

f. 57r a 35

ὡς εἰ μὲν ψευδὴς ὁ κατηγορῶν 1141.18

f. 57v b 3

αἳ καὶ τὰ ψευδῆ ῥᾳδίως

1144.11

f. 57v b 36

ὅρον εὐσεβείας ἡγησόμεθα

1144.31

f. 58r a 2

μηδὲν ὑπερσέβοντες

1144.34

f. 58r a 18

τάς τε περιττὰς καὶ ἀχρήστους 1144.41 παραφυάδας καὶ παρεξόδους τῶν νῦν ζητημάτων

f. 58r a 25

Μοντανοῦ

1144.45

f. 58r a 17

Νοβάτου

1144.46

Ņ ŏ

Ō Ņ Ņ ŏ Ō ł ł ñ .ŦŁŴ ÷ ƠƀźƉĥƢūĭ ÷ ĥ ťƀņ ñ ìƌĮĭł

Ņ Ō ł Ņ ŴƊƇƤ ŏ ňƌĪĭĥñ Ņ Ƙķ .ťŷƠ ł .ŧƢƀƠƘ÷ ĭťƀŅ Ō ìƍƣĭ

ťƣűū ł

Ō ĥƎƄſĥĪ .ųñ ƀÿƇƟ ň ň ł ň ł ĬĪñ .ťƉĿƦ÷ ƌĪ÷ ĭťƉƢƌĪIJ ò ł Ņ Ņ ū Œ ÷ Ɗł õ ŷƣ ŏó Ʀ Ņ ƨźƏ ĥʼn .ťƌŴ ł Ņ Ō ñ ñ ķŴƌ ųëƆƎ Ɖť Ɗ ŷ Ɵ . Ņ òŅ ó Ņ òŅ .ƎƊƀƟĭƎƀƆĬƎƠƙ÷ ƌťƄſƧĭ ó ĥñ .ƨʼn ìƀƃĭ

Ņ

Ō

Ō ł

÷ źƌĥ .ĸŴźƐſƢƄƀ

ł ň Ōł łŅ Ō Ņ Ō ó ñ Ƥƀõ Ũ÷ ĪĭĬƈū .ƢƉñ ĥ Ʀ÷ ſŤ ʼn ó ĪĪł ł Ņ Ņ Ņó łó .ŦƦ÷ ÿƇū ĪĻĥƎňƀÿƇſĥ Ņ ŏ ƀƙ Ō ƠŌ ƉŦ ł Ɗƀ Ō ƣĪ ł ñ ƦÿƇŶ Īň Ł÷ ĭƢ .Ǝƍƀ Ō ň ł ñ .ƎŅ ƍƀƇƖƉĶűƉƧűƃ ň .ŦŁ÷ űó Ŭ ÷ ƐŨó Ō ł òʼn Ƨĭŧ ǔſň Ʀó ſƎſĪť Ŭ ʼn ÷ ũ÷ ƍÿƆ ň ò Ō ŏ Ņ ň ł ťũ÷ ƟŴƕĪťƙƀ÷ ƕǔƐëƆĭťŷň Ƥò ŶŅ ťƣĬĪ ł Ņ Ņ źƌŴ ƉĪ .ĸŴƌŤ Ō ł ł .ƑƀŹŤŨŤ÷ ƌĪ

PG 35

nf

łó ò ƎƟŅŅ Ł÷ ƦƤ f. 56v b 4 ƉƎƃĬƈźƉ ò Ņ Ō ƕł .ŦƦƠſƦ Ņ ŏ ŏ Ł÷ Ŵƀ Ņ Ņ ìƍſòƧĭł ťƍŅ źëƆŴŷŨķ ĭĬ f. 57r a 12 ł Ņ Ņ òŏ ł ł ň ł .ťƌĥťƍ ñƤƉĪƎƊƄſĥ .ŦƦ÷ ƀìŶĭƞŨ f. 57r a 14 ñ ňĮǓƧ .ťźƀò ũó ƕƎƉŦ

Greek

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 ff. 166v b 9 – 167r a 21

ŏ ťňƀūĭ ÷ Ņ ǔƘ÷ Īł ó Ņň ò ł ł .ťƀŹƨūĪ ÷ Ō Ņ ň ł .ĸŴƀƆŤŨŤ÷ ƏĪ Ō Ņ .ĸŴſĿĥ Īł ň Ō ƏĪ ÷ Ņ .ťƣĬĪťźƐƀò ƘŴ łƎƍëƆŤƣň ĥł ň ł Ņó ñ Ņ 50 ťƤŶ ƄƊƏťƣĬƎƍŶĭ . ò Īť

ł ł ƢſŌ Ʀó ſĪƎƀƇſĥŧ ǔň Ŭ÷ ƐëƆĭ ĥñ Ō ƤƉ ł Ǝ. ſĿƢ Ņ Ĭŏ łõ ĪƎſĪť ł Ɖĭ .ƎňƀƤƉ Ņ Ō Ŷŧ Ņ ƙŌ ƣĪIJ Ō õ Ƣƀ ł ĬĪñ .ķĭųƆťƙ÷ ſƞ Ņ ĥñ ť Ņ ñƤŶŧĪĬűƃķĥĭ Ņ ł ň Ō ł ĿŅ ƦƐ ÷ Ɔ .ųũſ÷ ƢƟĪŧ ň ł ł ł ó .ŁƢŨĪŁ÷ ĥƎſĪƎŨ ł

Ō ñ ƉĶűƉƧĪ .ƎƀëƆŴƖ ł ƤƌĬŁŴƆĪťƍƄſĥ ł .Ǝƍƀ Ņ Ō Ō Ō .ķŴſƢƀźƀƐƃó ĥʼn ò ÷ ňƌŴū÷ŏ ĥĭł .ŧĿʼn Ǔņ Īł ÷ Īť ŏ Ɖʼn ñ Ł÷ ňĥ ƎƀƆĬƎƉŴ ƀÿƇ ł ò Ņ Ʀ÷ ƉĪ .ƎƍƟ ň łñ ł .ťƌĥ Ī÷ ųʼn Ɛł Ɖñ ĭťƌõ ĥơƕŵƉĭ Ņ÷ ƎſǓŃ Ʀ÷ Ɔť Ń ŷŅ Ơñ ƘŧĪĬ

BL Add. 12153

Greek

211 PG 35

f. 58r a 31

Φρυγῶν

1145.2

f. 58r a 34

Γαλατῶν

1145.4

f. 58r a 36

Σαβελλίου

1145.6

f. 58r a 37

Ἀρείου

1145.6

f. 58r b 1

καὶ ἡ τῶν νῦν σοφιστῶν

1145.7

f. 58v a 9

τοῦτο ἐχρήσαμεν

1145.36

f. 58v a 15

τοῦ οἰκείου πάθους ἔρεισμα τοῦτο

1145.39

f. 58v a 19

ἢ τῶν θάμνων τὰς στεῤῥοτέρας

1145.41

f. 58v b 3

ὃσον δὲ εἰρηνικόν

1148.10

f. 58v b 25

ὅσοις τὸ καλὸν διεσπούδασται 1148.21

f. 59r b 3

ἢ τοῦτο πάσχουσα

1148.48

f. 59r b 16

τὴν τοῦ πλησίον κατάλυσιν

1149.5

f. 59r a 5 ooo

ἐν ἠμῖν δὲ πολιτευσάμενον

1148.28

f. 59r b 23

οὐδὲν ἀδικοῦσι

1149.9

f. 59v a 2

ἵνα πρὸς ἑαυτὸν εἰρηνεύσῃ

1149.16

f. 59v a 10

ἐξιτήριον

1149.24

f. 59v a 20

παλαιστῶν ἀγωνίσματα

1149.29

f. 59v a 29

ἐμφορηθέντες τῶν προκειμένων

1149.32

f. 59v b 1

καὶ βοῶ καὶ διαμαρτύρομαι

1149.36

f. 59v b 18

τοῦτο ἄμεινον ἀμφοτέροις

1149.45

#13 Oration 19 To Julian the Moderator of Taxes (CPG 3010) Dam. syr. 7/16 BL Add. 12153 ff. 167r a 21 – 167r b 30

Ō

Ō ň ňł Ō ŏ ŏŏ Ņ ò .ŦĭĬIJĬĭƨƄ÷ ƏƢŨ÷ Īó

Ņ Ɛƃó ĥ .ťƌŤƀƆŴſĥŌ .ƑƀŹŴƐƀ

50

Greek

PG 35

f. 60r a 14

τὸν ἐξισωτὴν Ἰουλιανόν

1044.38

f. 60r a 15

συμφοιτητής

1043.45

BL Add. MS 12153 text: om. ťƣĬ.

212

J. LOOPSTRA

Dam. syr. 7/16 BL Add. 12153 ff. 167r a 21 – 167r b 30

Ņ Ņ ł Ņ ł Ō òł .ťƌõ ĥ ƚ÷ ƀõ źƉƎŷìŅ ƀƇō ƉĪƎƀƇſƧ ó ł .ťƌĥƑƀō ƙƉĪƅſĥ Ņ ňó ň Ō Ũñ ÷ Ł÷ Ʀ÷ ſŤŌ ƍŅ ŅëƆĥƦƤ ƉƧ .ƎƀƖ Ņñ Ņ ł ň.ƎƀìŷƉť źÿƇƐëƆ łñ ň ŏ Ņ ŏ Ǝ. ƀìŌ ƍƟƦ÷ Ɖť ŨĿĭǓťƍʼn ƕǓŴƘ ň ł ťƌõ ĥįŴŶ õ Ʀ÷ Ɖ łñ ò łŅ Ō ƨʼn ƉĪƎſ .ƎƀÿƇƖƉ ʼn ųƀ ʼn ƙ÷ ÿƇŶ .ƎƊƀò ƟĪ÷ ĭŦƦ÷ ƀìŅ ƍƀŅ Ɗƣò

ł Ɖňò ĪťƌĿ ƎƀÿƇ Ĭñ ÷ ŁŴſŦĭĬŦĭ ÷ ł Ņ Ņ ñ ƅſĥŴƠƙƕŦ õ ÷ ŁƢ÷ Ɗł ƕ ųÿƇƄƆĪ .ŧǔʼn ƏŅ ĥʼn ł

ň

ół

Ņ ǔƆ .ťƍƤſ ō ĭťƌŤł ūŤ ÷ ł ƙō Ɔ

ł ŏ ƍƌƧ .ťƍŅ Ũ÷ ŃŵƆIJĬŴƀƠƙ ò ň .ťƀìŶ ťƍƤƌł Ō ƣĪť Ņ ƀƙ ł ſł Ŀō ĭĥŅ Łʼn ó ťƀìŅ ƍŶƢ Ņ ół ň Ņ ł ƕĭ .ŦĥĿŁƦ÷ ƉĪťƍƀ Ņ Ō ŶŦ ł ĭų Ņ ñ ƀƐ .ťſŴ ñƣĪIJĬƎƉƢ ʼn ňƌ Ņ Ņó

ň ł ƀŅ Ơõ ƣĭ .ŴƆŴƘĥ Īť

Ņ ł ł Ņ ñ ƣŴ ň Ɖŏ .ťƍŅ ƄƤƉŦĭĬƗũ÷ Ɵť Ņ

Ņ ñƣĪIJĬƎƉ ñ .ťſŴ

ł õ Ł÷ ňĥƎſĪŧĪĬ .įŴŶ ł÷ ňƌųƃò Ņ .ŦŁŴƠſĪĮŴƤõ ũëƆť

Greek

PG 35

f. 60r b 7

τῶν ἑστώτων καὶ οὐρανίων

f. 60r b 17

τοῖς ποτίμοις . . . ἀποκλύσωμαι 1045.9

f. 60r b 31

ὡς ἐμαυτὸν πείθω

1045.21

f. 60v a 14

ἀπαραιτήτως εἰσπράττοντες

1045.33

f. 60v a 22

σιδήρῳ πυρῖτιν

1045.36

f. 60v a 28

καὶ μεγάλα προτιθέασιν ἆθλα

1045.40

f. 60v b 7

προθυμούμενος

1045.45

f. 60v b 11

τοῦτο ὑπὲρ τῶν λόγων αὐτῶν εἰσφέρουσιν

1045.47

f. 60v b 22

εἴθε τι γένοιτο καὶ τῶν λόγων τοσοῦτον

1048.8

f. 61r b 19

οἳ πᾶσαν διειλήφασι τὴν οἰκουμένην, ὥσπερ … σύνδεσμοι

1048.48

f. 61v a 25

ἰδιώτῃ καὶ ἄρχοντι

1049.20

f. 61v a 31

μηδὲ προΐεσθαι τὸν καιρὸν

1049.23

f. 61v b 13

μεταθώμεθα τὴν ζωήν

1049.34

f. 61v b 37

ὁ δὲ θεωρίαν εὔστοχον

1052.3

f. 62r a 23

καὶ ὄμμα παιδαγωγούμενον

1052.17

f. 62r a 29

κἂν παρὰ πολὺ τῆς ἀξίας λειπόμενον

1052.20

f. 62r a 36

καὶ Ἀπολλῶ τὴν ἀρδείαν

1052.23

f. 62r b 4

Μωσῆς ἐπήγνυτο τὴν σκηνὴν κάτω

1052.26

f. 62v a 18

ὃτι γῆς ἀξίας

1053.5

f. 62v a 21

τὸ δὲ προθυμήθητι

1053.5

f. 62v b 1

οἱ ἱερεῖς ἐνδύσασθε δικαιοσύνην

1053.17

Ņ ƄƆƎƠƙ ň ƘķŴ ťŷÿƇ f. 63r a 18 ÷ Ņ Ņ Ɛò ňƌ ŏ ò Ņ Ņ ÷ ìƌŴƐƘĥ .ķŴƃ÷ Ʀƀ Ņ ÷ Īť Ņ Ō ìƌŴƐƘĭ Ņ ƙëƆ Ņ ĥŅ f. 63r a 25 ł ÷ ƖŅ ſű Ō ſŌ .ķŴƀ ťƏƢ ŅťƀƄŅ ó ÿõ ƇƉł ñ ł f. 63r a 34 .ťƐŅ Ƅ÷ Ɖ

1045.6

ἀρκεῖσθε τοῖς ἰδίοις ὀψωνίοις, 1056.3 οἱ στρατιῶται ὀψώνιον; Τὸ βασιλικὸν σιτηρέσιον δηλονότι

1056.7

τὸ τέλος

1056.12

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 BL Add. 12153 ff. 167r a 21 – 167r b 30

Ņ

Ņ

Ō

Ņ Ǔĭ ł Ʀ÷ ƀŅ Ƥſ Ō ĪŦ .ƈƖƆĪŦƦƍſűƉ

f. 63r b 9

ƨŅ Ƙĥ÷ .ŦƦƀŨųƇƤŨķŤƌŤł ňƌƧĭ f. 63r b 35 ó ƙň ÷ Ũ÷ ŦƦŷ f. 63v a 13 .ŦŁŴſŴƣƎƉ łñ Ņ Ņ Ņ ł ñ ñ ó ň Ō ÷ ĪIJĬĭĥ f. 63v a 17 .Ū÷ ſŁ÷ ƦƌƢƉĥťŨƦƃ Ō Ō Ņ

.ťƀł źƀƆŴƙŨĪķŴƌĬñ

Greek καὶ τὰ πρωτεῖα τῆς ἄνω πόλεως

213 PG 35 1056.17

μηδὲ ὀδυνηθῶμεν ἐν τῇ φλογὶ, 1056.33 μηδὲ τῷ χάσματι τῆς … ἰσότητος

1056.42

ἢ τό γε τῆς Γραφῆς εἰπεῖν ἐξεμεθήσεται

1056.44

τοὺς ἐν πολιτείᾳ

1057.7

ň Ɖť ł ƟƎ ñ Ɗł ūĭ ƢƏŤ f. 63v b 3 ÷ ĪĭŅ ó ŏ ŏ Ņ .ĸŴźƏŴū ÷ ĭĥ Ņ ňŅ Ō Ņ Ō ň Ņ .ƈź ʼn Ɵĭťƍ ñƣƑſĪĭ÷ ƢſĥƎƀƘ÷ ĥ f. 63v b 27

γὰρ δόγμα … παρὰ Καίσαρος Αὐγούστου

1057.15 1057.30

ŏ ƣĭ ŏ Ō ſĪIJ ł Ĭŧ ñ ƢŅ ƠŅ ſĥŌ Ł÷ ŴſŴ ƢſƦ f. 64r b 7 ł Ņ .ťŨĿ ŏ Ō ò ìƍũƆťƠŅ ƙ÷ ƏŅ ñ f. 64r b 19 ł ÷ ǓŤʼn ŶƁ .ķŴÿƇſűƌł ÷ Īŧ

νυνί τε Ἡρώδης μαίνεται καὶ παιδοφονεῖ μεῖζον … καὶ τὸ ὁμότιμον

1060.12

ἀρκεῖ δουλεύειν τοῖς ἐλευθέροις

1060.19

f. 64v a 24

καὶ λύπην κατεκρίθην ἄπαυστον

1060.46

f. 64v a 27

πρὸς τὸν φιλωθέντα κακῶς

1060.47

ταῦτα τῆς κακίας ἐμοὶ τὰ ἐπίχειρα

1060.49

μὴ τὸ πρόστιμον ἐπιτείνωμεν

1061.4

οὐ χάρις, οὐκ ἔχθρα

1061.16

ὑμᾶς ταῦτα παιδεύειν

1061.32

f. 63v a 26

Ņ Ņ

Ņ ƣƧĪŦ Ņ ƦƠ ÷ ƕĭ .Ʀ÷ ũʼn ƀłìŶŁ÷ ĥť ʼn ñ ƀÿƇ ň

Ō ň õ ĥĪĭĬñ Ō ƤŅõ ƀŨƋ ŶĿŁ .ƦſŤ

Ņ Ō ò Ņ Ō f. 64v a 29 .ŦŁŴƤŏ ƀõ ŨĪŧ űň ũƕñ ƁëƆƎƀƆĬ

51

ó ň f. 64v b 3 Ņ ŏ Ņ ół ŦŁŴũŨűƇƖŨƧĭŦŁ÷ ŴƍƍƄƤƉƧ f. 64v b 21 Ņ ó ł .ťŨ÷ ƦƄó Ɖ ň ó ňƌƎƀƆĬ f. 65r a 15 .ŧ ĪƢ ŏ ƀìŏ ŶƦƊƌƧ .ťƀŅ ūŴ ÷ ŷëƆIJĬŴ

ł Ņ

ŏ

.ƅƌŅ űŅ ó Ŷò ĥŦŤūŴƐŨĪƅſĥ

f. 65r a 27

1061.38

ň

ἐμοῦ λόγοι ἐκ πλείονος ἔχουσιν

f. 65r a 32

ἢ ἀρχόμενον

1061.41

f. 65r b 22

τὴν ἀπαρχὴν τοῦ ἡμετέρου γένους

1064.5

f. 65v a 3

λόγων ὑμῖν ἡ καρποφορία

1064.15

f. 65v a 13

εἰς παροξυσμὸν ἀγάπης

1064.20

ň

.ƦƌĥťƌĪó Ʀ÷ Ɖűƃĭĥñ

ň ò Ņ Ɛƍ ł ūĪŦ Ō ſĿŌ ň ƦŅ ƀƤ .ťƄó ƊƏƎ ňŌ ŏ ł Ņ Ņ ÷ ŷƊ Ņ ó ŶĪŦ ŏ Ł÷ Ŵƍŏ Ƙǔ ł Ɔł :ťŨŴ ł ò

.ƁƇƉĪŧ ʼn ǓŤƘ ŁŴ÷ ŨƢ÷ ƠƉ

51

ò ; marg. ťƍƕǓŴƘ. BL Add. MS 12153 text: ŧűũƕ

214

J. LOOPSTRA

#14 Oration 17 Civic Address to Nazianzus (CPG 3010) Dam. syr. 7/16 BL Add. 12153 ff. 167r b 31 – 167v b 10

ŏ ň Ņ Ō Ņó

ŏł

.ĭŵƌŤſĮŤŌ ƌł Ī÷ .ŴƍƉĭŤŹʼn ƧŴƘ

Ņ ŌƧŦĭĬťƄó ũƉ ƈňſĥƢƐſ ʼn ł÷ ł Īł ň.Ŧ ƞƖƉ Ņ źł [Ɖ]ĪƎ ł Ɗł ñ Ƅſ÷ ĥł .ťƀƤ łó ň .ŀƦƌł Ʀ÷ ƉťƠſĪĮƎſųŨĪ Ņ÷ ųƆ ħ÷ Ťñ ʼn ƃťƠſĪŵƆ ň ň .ƑƖƉƦ÷ Ɖĭ łň ÷ .ƈƀƇƟƎƘĥųƆƈƟõ Łĭ Ņ òŌ Ņ Ƣŏ Ũ÷ Īł ó ň ňƌťƠŶĭ ŦƦƤõ ƀŨƎƉŦ ĭų Ņ Ņ ò .ƎƊƀƟĪ÷ ň ĜįĭŃ ĿŃ Ʀ÷ ƉťƌƞƆĭŤŨĪĭ Ĭñ łŅ Ō ł .Ŀĥ ñĽűſĭĪ ł ł ň ó Ũĭ ŏ÷ łõ ƃǓŴ ñ ǔņ ƣĪť .ŦŤƀũ÷ ƉƎſ Ņł

ň Ņ ł

ň ǔƘƧ .ťźƤò ƃƧ ÷ .ťƣ

ł ł ł

ł

ł ĪĭŅ ÷ .ťƊūĭ ÷ ŏ ň ň Ņ ÷ Ƥŏ ŶĪ ň .ųňƀƣŅ ŴŹŦĭųõ ƌťƃŴ Ņ ó ł ĭƎ Ņ ÷ ł ƊŅ ƀò ƟĪƎƀƇſĥ .ķǓƦƄƉ ň Ō ƉƧĶűƉƧĭ Ƨĭ .ťƍŅ ƖſŅ ĮŁƦ ŏ Ņ .ťſŴõ ƣ ŏ Ō ſŴ Ņ ƣĪŧĪĬĭ ñ Ʀ÷ ſĥť ƨÿƆ Ņ ŏ ųëƆ ł .ŦŁŴſŴƣ Ņ ĭł ñ ƊŅ ƐŶ .ƎƉť

PG 35

f. 65v a 33

τοὺς πολιτευομένους Ναζιανζοῦ

964.45

f. 65v b 7

ἀποκλαιόμενος τὸν Ἰσραὴλ ἀπειθοῦντα

965.4

f. 65v b 15

εἴτε ὡς ἀπόκρυφον

965.7

f. 65v b 29

οἷς ὁ δίκαιος σπαράσσεται

965.14

f. 66r a 8

ὁ δίκαιος ἀλγεῖ καὶ μαιμάσσει 965.27

f. 66r a 21

καὶ κουφισθῇ πως τῆς ἔνδον

f. 66r b 1

ἵν’ ὡς ποῤῥωτάτω γένηται ἀπὸ 965.40 παρόντων κακῶν

f. 66v a 1

ὁ ἐν θλίψεσι πλατυνόμενος

968.10

f. 66v a 6

Δαβὶδ ἰλιγγιᾷ

968.13

f. 66v a 19

καὶ γόνατα παραλελυμένα παρακαλῶν

968.21

f. 66v a 23

οὐ τοξοτῶν οὐχ ἱππέων

968.23

ŏ ŴŷƇ ŏ ƕĮĪ ŏ Ũƅ ł ň ł÷ Ł÷ ĭĿŴ f. 66v b 1 Ņ Ņ ƉűƉƧ űƃŦųƭŦ ƦƠ ƕĭťƤ ƙƌ ÷ ÷ ň ň ň .Ī÷ ųƕõ Ʀ÷ Ɖ Ņ Ƙŏ f. 66v b 10 ł ł Ņ ÷ ƌŁƋƕĪť ƍŅ ƟĿŴ .Ĩ ʼnó õ ÷ ĭŵƉŦƦŷì ł ł ųëƆ ñ ħ÷ ňĮŴƤƌł ĭł f. 67r a 10 .ƎſŌ [Ǔ]ƞƖƉĪķŴƌ ñ .ŸƇƊƉĭƢŨó űł ÷ ƉƈƄƆ

Greek

965.30

οὐ κοιμίζει μόνον ὀλιγοψυχίαν 968.36 καὶ λύπην μνημονευθεὶς ὁ Θεὸς τὴν σωτηρίαν συνεζευγμένην

968.41

καὶ σώσει τοὺς ἐκπεπιεσμένους

969.15

f. 67r a 27

τὸ πᾶν διεξάγων καὶ κυβερνῶν 969.28

f. 67r b 3

δόγμα

969.34

f. 67r b 5

σκότος εἶναι ἀποκρυφὴν

969.36

f. 67r b 20

ἐπὶ τὰ ἑστῶτα καὶ μένοντα

969.44

f. 67r b 22

πλὴν οὐδὲν ἀκίνητον … οὐδὲ ὁμαλὸν

969.45

f. 67r b 33

καὶ τοῦτο ἴσον ἡ ἀνισότης ἔχει

972.4

f. 67v a 5

καὶ φθόνος μὲν

972.8

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 BL Add. 12153 ff. 167r b 31 – 167v b 10

ň

òł

ň f. 67v a 33 ł Ō Ņ Ō Ō ł ł.ťſƦƍƀ f. 67v b 34 ÷ ƐƘĥ .ƎƍƀźÿƇ ñŶ òƣĪĭ f. 68r a 9 ň.ƎƀÿƇƖõł ƉĪķĭųƇƃťƍźƆŴ ł .ƁìŶŃĥ ƨźƐ õ ƌƈƖƆ

52

Ņ ŏŅ

Greek

215 PG 35

ἄνω νεύωμεν ἀδελφοὶ

972.27

καταμιγνύντες ἀψίνθιον

973.6

δὲ καὶ πάσαις ἐξουσίαις ὑπερεχούσαις

973.12

μία καὶ ἡ αὐτὴ στάθμη

973.21

ł ƉĿ Ņ ƆƎ Ō Īť ł ſŅ ŵŷ ñ ųł ƍõ Ɖł f. 68r a 22 .ƋƀÿƇŶ ň Ɖł ñ Ō ł ñ ƈƀ ì ŷ Ɖ Īĭ ųëƆƎſĪŻ ƊƖ . õ

φωτίζει μὲν τὴν ὑγιαίνουσαν ὄψιν, ἀμαυροῖ δὲ τὴν ἀσθενοῦσαν

973.23

Ņ ó f. 68r b 10 ňò Ņ ł ò Ņ f. 68r b 33 .ťƊŷƆƧĭťſŴƣƧ ł ŏ Ō Ņ ł ł ň Ō Ņ .ƎƍƀëƆ ñĽťŷìƀƤƊŨĪķŁĭ ÷ ĿŤŷëƆ f. 68v a 2

ὠνεῖται ὁ καλὸς ἔμπορος

973.36

ἄνισοι

976.3

τὴν κατὰ Χριστὸν ἡμῶν ἐλευθερίαν, … ἐκκλίνοντες

976.5

f. 68v a 6

φροντίζειν ἄξιον

976.6

f. 68v a 7

εἰς μείζω φέρουσα ἡ ῥοπὴ ὁποτέρως

976.7

f. 68v a 16

παῤῥησίᾳ

976.11

f. 68v b 15

σταδίῳ

976.32

f. 68v b 25

ἒπληξε καὶ τὴν ἐπίμοχθον ζωὴν ἐπεισήγαγε

976.38

f. 69r a 7

μὴ πρόῃ τὸν καιρὸν

976.47

f. 69r a 11

καὶ νεκροῦνται Χριστῷ

977.4

f. 69r b 7

μὴ καιρὸς, μὴ δυνάστης

977.19

f. 69r b 12

χρῆσον Θεῷ τὸν ἔλεον

977.23

f. 69r b 24

πραγματευσώμεθα τὸν καιρόν

977.33

f. 69r b 32

χρεωφειλέτης εἰσάγεταί τις

977.38

f. 69v a 11

τῷ τῆς μεγαλοψυχίας ἑπόμενος ὑποδείγματι

977.44

f. 69v a 19

ὧν ἐραστὴς εἶναι

980.7

f. 69v a 22

καὶ ἡμερώτατε

980.8

f. 69v a 30

ὡς τῆς ἑαυτῶν … ἀξίαν

980.13

.ƧŴƟŁĭĬűƃĭĬĭ ÷

f. 68r a 19

ñ ƢūŅ ó ŁƎ .ťũŹŧ Ń Ũʼn ñ ÷ ĮŅ

Ō

Ņ

Ņ ñƣ .ĻĽł Ťõ ƌĪťſŴ

ň ó łñ ł ųëƆ ñ ŦƦƀ ƉťŨĿƢſŌ Ʀó ſĪIJ ť. ƍʼn ƕõ Ʀ÷ ňƌ Ō Ō łó .ťƀł ƐſĿĿŤƘ ł ķŴſŅ ĪŤŌ ÷ źƏ ň ł ò ÷ ò ìŶĭ .ƁŌìŷƉł .ƈƕõ ĥťƤʼn ƀōƕŁťƀ ŏ

ł ñ ƣł ŁƧ ŴƀƊÿƇ .ťƍŅ Ũ÷ ŵëƆIJĬ ÷

Ņñ ó Ɖĭ Ō ſŌ Ʀƀ .ťŷìŅ ƀƤƉƈźƉƎ Ņ ł ł ÷ ìŶ ƧťƍŅ õ Ũñ ÷ ĮƧ .ťƌŅ ƦÿƇƀ ň ł ň õ ǓŦųƆƧĵ ŤƣŃĥ .ťƊŶ łó ň ŏ Ņ ł .ťƍŨ÷ ŵëƆIJĬŴſƢūó ŁƦ÷ ƌ ň ň Ņ ł .džƕõ Ʀ÷ Ɖƥƌĥťũõ ÷ ƀŅ ñ ìŶ Ņ Ō ł ŏ ó ĪŦ ł ÷ Ʀſ ťƤƙƌ÷ ŁŴ÷ ŨĿ ÷ ŴŶƦëƆ ÷ ň ł .ƚ÷ Ơõ ƌ Ņ Ņ ł Ō .ťƉŴŶŏ ĿƅſƦ÷ ſĥĪƎƀƆĬĪ ó łõ ĭł .ƈƃƎƉƎ ŃƀƤƉĪ Ņ Ņ ñƣĪƎƊł ñ ƃ÷ Ńĥ ťſŴ 52

Other “masoretic” MSS read: ƨŹ ƞƌ.

216

J. LOOPSTRA

Dam. syr. 7/16 BL Add. 12153 ff. 167r b 31 – 167v b 10

ł

.ƦƍƊſĬŁ÷ ĥĪIJĬ ʼnñ

ň ł ÷ űŷƃ Ņ Ńĥĭ ťƏŴƊƌƎ Ņ ŏ Ņ Ō Ɖ ű÷ Ũŧ ŦŁŴ÷ ƍƤſĿĪ Ō ň Ņ Ō :Ɓõ ƃ÷ ĪĮó ĥ Ʀ÷ ſŌ ĥƢƀƙƣł

Greek

PG 35

f. 70r a 2 ooo

τὴν ἐμὴν πίστιν

980.36

f. 69v b 26

καὶ ἅμα τῷ τῆς ἀρχῆς νόμῳ κατείργεται

980.31

f. 69v b 29

καλῶς … νίκησον

980.33

#15 Oration 44 On the New Lord’s Day (CPG 3010) Dam. syr. 7/16 BL Add. 12153 ff. 167v b 10 – 168r a 26

Ņ łó

.ŦĥĪĥ÷ Łƈƕĭ

ł ł .ťƉŤƉ Ō ł ň .ťſł ĿŤƐƠŨ ó ł ñ ƀìŅ ƍƙ÷ Ɖł ñ .ťſŅ ƦƀƉť ƎƠſŅ űŌ ÷ Ɖò Ņ Ō Ņ łó ň 53 ŦųƆƧŦƦƀ ÷ ìƍƃĿ÷ ĪƦ÷ Ɖ . Ō Ũĭ ł÷ Ō ƣł 54ƈſňŤſŤƀƆƞ .ƁÿƇƊ Ņó Ō ł .ŦƦŷìƀÿƇƉ Ō

ł

ł ÷ Īò .IJĬĭƦſĥťƊƃĪƨìʼn ƀƆűëƆ

55

ł ł Ņ Īł .ƎƊſõ ĬŁ÷ ĥʼn ťſŅ ŵŷƆ ł ň õ ĭł Ņ ƆƢƀūŦ Ņ ƊëƆ ŵŷ .ťſŅ ŵŷ Ņ Ʀ÷ Ɖň ŵŶ .ťſŅ ŵŅ ŶƎƉŦ õ ł .Ƌƀʼn ñ ƠƌťƊƇƕťƌųƆĪ .ƋƀŌ ƠƉ õ Ņ ň Ƣň Ņ ñƣųŨĪ ÷ Ƥŏ ŷëƆŧ .ťƃŴ Ņ Ņ ƍŅ ūĿĭ .ťſŴ ÷ ł ĥűƃŴƆ ŏ ł űň Ɵ ł ň ƧĭĬűƃ łõ ÷ ňƀƟĶ ű÷ ũƕƋ ňò ó ť. ƣĪĥņ

53 54 55

Greek

PG 36

f. 70r a 28

ἔαρ

607 title

f. 70r a 29

Μάμαντα

607 title

f. 70r a 2

Καισάρεια

607 title

f. 70r b 10

ἐπαγούσης

608.9

f. 70r b 22

ἀνακυπτούσας

608.16

f. 70r b 23

τῷ Θεῷ βάσιμον

608.16

f. 70v a 15

καὶ Βεσελεὴλ ἐτελείωσε

608.32

f. 70r b 21 ooo

τῆς ἀλμυρᾶς

608.16

f. 70v b 22

ὀλίγοις ὅσον ἐστὶ

609.20

f. 70v b 28

ὄψει πιστευθὲν

609.25

f. 70v b 30

ὁρᾷν τε γὰρ ὄψει

609.26

f. 70v b 31

ὁρᾶται παρὰ τῆς ὄψεως

609.27

f. 71r a 1

τόνδε τὸν κόσμον συστήσασθαι 609.30

f. 71r a 3

συνεστηκότα

609.31

f. 71r a 14

ᾧ λύει τὸ σκότος

609.37

f. 71r a 17

οὐκ ὀργανικὸν

609.42

f. 71r a 24

τὴν ὕλην προϋποστήσα εἰδοποίησεν

609.46

BL Add. MS 12153 text: ŦƦƀìƍƃĿĪƦƉ; marg. ŦƦƀìƍƃƦƉ. Other “masoretic” MSS read: ťƀƆƞŨĭ. BL Add. MS 12153 text: ƨìƀƆĪĪ; marg. ŧǓĬŴƌIJƦƀƆŁ.

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 BL Add. 12153 ff. 167v b 10 – 168r a 26

ł

ň ÷ ƉƦƀ ò ň ƀł Ɵł Ʀ÷ ňƌĶűň Ơƌł f. 71r b 16 ŨƋ .ťƄÿƇ

Greek

217 PG 36

προϋποστῆναι τὰ βασίλεια

612.12

f. 71r b 33

τῷ σὰρξ παγῆναι

612.22

f. 71v a 8

τὴν ἱερὰν νύκτα καὶ δᾳδουχίαν 612.30

f. 71v a 31

κατάστασιν

612.42

f. 71v b 23

μισήσαντες ἢ ἐμέσαντες

613.15

f. 72r a 2

ὃν ἀπώλεσεν ἡ ἰδία; μὴ γλυκανθήτω σοι φάρυγξ

613.24

f. 72r a 10

ἀπόταξαι ταῖς λειότησι

613.26

f. 72r a 17

τῶν ἀπειρημένων

613.32

f. 72r b 24

ἐλέησον ὁ ήλεημένος

616.9

f. 72r a 17 ooo

μνήσθητι ὅστις ἦς

613.32

f. 72r a 18

τοῦ λόγου παρεκτραπῇς, πρὸς ἑαυτὸν ἐπανάγου

613.33

f. 72r a 31

καὶ μὴ καθελκέσθω

613.43

f. 72r b 3

τῷ κατορθοῦντι

613.47

f. 72r b 31

προσείληφθε γάρ

616.16

f. 72r b 33

λέλυσθε γάρ

616.17

f. 72v a 13

μὴ ζηλώσῃς

616.25

f. 72v b 10

ὅλως ἠλλοιωμένος

616.41

f. 72v b 33

καὶ οἰκοδομῆσαί ποτε προθυμήθητι

617.10

ł Ł÷ ĥťƍƉŴſ .ťſł ĿĭĥŁĪIJ ÷ ŵŶ

f. 73r a 4

σήμερον φάνηθι θεωρητικός

617.14

56

f. 73r a 7

χθὲς κωμαστὴς

617.15

f. 73r a 12

καὶ τὰ πρῶτα μύρα χριόμενος, 617.19 αὔριον χαμεύνης καὶ ἄγρυπνος

f. 73r a 17

ἀντὶ χρυσορόφου

617.22

f. 73r b 9

φυτὰ δὲ ὄψεσι

617.37

f. 73r b 19

ἀνάγεται σὺν κελεύσμασι

617.43

ł ň Ņ ň .Ɨũ÷ Ɵõ Ʀ÷ ƌŧƢƐŨĪIJĬñ Ņ ŏŅ ł .ŦŁŴ ÷ ƌĿųƍƉĭťƀìƌųƃťƀLJ Ō ł ł ł .ƑƀƏŤźƏŤŹŤƟ ó ł ñ Əõŏ .Ŵũ÷ ſŌõ ŁĥĭĥŴƍ Ō ñ Œ ł ó ŏ Ĭñ Ƨ .ųƇ Ņ łſĪIJĬŁň ÷ űł ÷ ŨĭĥĪĭ ƅ źƤ ſƅƆ ƨŶƦ÷ ňƌ . Ņ Ņ Ō òł łó Ʀƣ ĥʼn .ŦƦ÷ ƖƀƖƣƎƉĵĥ Ņ łó .ƎƀÿƇ õ ƃñ÷ ĪƎƀƆĬ ó ň ñ Ŷʼn ñ Ŀł .Ʀƍƍõ ŶŁ÷ ĥʼn ĪĭĬƋ ł ñ ƃł Īó Ł÷ ĥʼn ƍõ ƉĪƢ ÷ .ƦſĭĬ ƅſó ƦƌĥŴ ň ň Ņ ň ŁŴƆ ÷ ƦÿƇƉƎƉ ÷ .ťźƏõ ŁŦ .ƁŌõìƍƘƅƤŅ ƙ÷ ƌł ň .ĺƦ ÷ Ń ó Ń ƌŁñ ÷ ŁƧĭ ł łó ñ Ľ. Ŀʼn Ʀ÷ Ɖñ Īĭ ųŨ ò ň ó ň .ƢƀūƎſƦƉűł ó ƟŃ Ł÷ ĥ ű÷ ƃó ó ò Ņ ƣł .ƎſƦƌĥƎſǔ łň .ƎíŹĥõ ŁƧ ÷ ł ł ó ƃűƃ .Ʀƌĥ ƚ÷ ƇŷƤƉƅƇ ň ň ŏ õ Ł÷ ĥƎŨŵł Ũť ł ňƍŨ÷ Ł÷ Ī÷ ĭł .įŴŶ Ō Ņň

ň

ł ƉŅ Ł÷ ňĥ ŧƢŅ ƉŅ Įƈ Ņñ Ņ ò .ťňƀƤŅ ōſǓťňƀƊƐŨʼn ƦƌĥŸƤł Ɖĭ ł ł Ņ Ņ ñ ŷƊƆ ťƕĿĥł ƈƕƑŬ ʼn ó ƉƢ ŅŅł .ŧ Ŀų ñƣĭ ł ƨŅ Ō ìƀÿƇŹŁł ÷ Ņ ÷ ű÷ Ɖ .ťŨĬ Ņ Ņ ň .ťňſŵŅ ŷò łëƆƎſĪŦƦ÷ Ũó ƞò ƌ Ņ Ņòŏ Ņ ÷ ìƌŴƕƋƕŦƦ÷ ñŷŅìƌ .ŦƦƀ 56

BL Add. MS 12153 text: űƇƉŁĥ.

218

J. LOOPSTRA

Dam. syr. 7/16 BL Add. 12153 ff. 167v b 10 – 168r a 26

Ņñ Ņ ň ł ł ĭł .ťŶƢ Ņ Ƙķ Ņó ŴëƆ ŴƌŤƉĿŤŨĭ÷ Ĭñ űƕ Ņñ Ō ł ó ĥʼn ñ ĪŅ Ÿƙ÷ ƌ űƃ .ťƍƀŅ ƙëƆ ÷ ĭŏ ĪĽ Ņ ňťƘŴƀò źëƆŦ Ņ ł űň ÷ ūĭ ł Ɖñ ĭŧ Ŵň ÿƇ . Ő ÷ñ ň Ņ ŏ Ņ Ņŏ ó ŏ Ɖŧ ň ǔƤ ł ƢŅ ƠŅ Ũĭť ł ÷ ƀŅ ƕñ ĿŅ ťƟĭ ł Ō .ƎƀƊŷƇƉñ ò ƠŅ Ũĭ÷ űŏ ÷ ŨĪ Ņ ÷ ƀŅ ł ìƍƟť ó ĥʼn ñ ĽĭŅ .ťƍʼn ñ Ũť ň ň ò ŏ ł ó .ťƃŴƐŨťƠŨƦ÷ Ɖĭ ʼn ň÷ Ʀ÷ Ɖõ ÷ ĿĭŁ ű÷ Ŭƌ .ťŨ÷ ĭƢƃŧ

Ņ

Ņ Ō Ņ óò Ņ Ņò ŏ Ʀ÷ ſŅ Ʀſ ÷ ŌƦƣŦŅ Ʀƀ ÷ ƟŴƟűƃ ò .ŦƦ÷ ƀò Ņ ìƌŴūŏ ó Ņ Ʀ÷ ƊƀƏĭ Ņ ŏ ł Ņ ÷ ƠƏ .ŧƢƟñ ĮŅ Ʀ÷ ſŌ ƨŨŴ Ņñ Ņ ň Ņ ł Ņ Ņ ÷ ƢƘ÷ .ťƖũ÷ ƟťƍƟŦƦŶ ò Ō ł Ņ Ņ .ųñ ƀʼn ƇƠŨťũſ÷ ƢƉĭ ň Ņñ ł ĭł .ŧƢŅ ƐŅ Ƙ÷ ňĥƈƕ Żũʼn ó ŷƉ Ņ Ņ ʼn ò ł Ī÷ ƢƉĭ ŦŁĭǓųƍ ł Ũĭ÷ .ŦƦ÷ ÿƇƠŶƈƕ .ŦŤƀūł ó Ʀ÷ Ɖʼn ñ Ņ òŌ ł ł Ō ł ƉŤũëƆ ÷ ĭ .ŦƦ÷ ŷŅ ìſƞƌť Ņ Ņł Ņ Ņ ň :ƎſŴ ñƣĪŦŁ÷ ŴƕǓƋƕĭ ňó .ŧűŅ Ŭ ÷ ƌñ ųó ƙūűƃ

Greek

PG 36

f. 73r b 21

καὶ τῷ ἰστίῳ πτεροῦται· καὶ περισκιρτᾷ δελφὶς, ἀναφυσῶν

617.44

f. 73r b 23

καὶ ἀναπεμπόμενος, καὶ παραπέμπει πλωτῆρας

617.46

f. 73r b 27

ἄγει βοῦν ἀρότην

617.49

f. 73r b 29

ποιμὴν καὶ βουκόλος ἀρμόζονται σύριγγας

617.50

f. 73v a 1

καὶ ἰξευτὴς καλάμους οἰκοδομεῖ, καὶ ὑποβλέπει πτόρθους

620.3

f. 73v a 7

τὸ πτερὸν ἐκλύσασα

620.9

f. 73v a 11

τὰς ἐξαγώνους καὶ ἀντιθέτους σύριγγας ἐξυφαίνουσα,

620.13

f. 73v a 23

καλιὰν ὄρνις πήγνυται

620.20

f. 73v a 26

καὶ καταφωνεῖ τὸ ἄλσος

620.21

f. 73v b 4

καὶ τὰ δεσμὰ τυραννήσας κροαίνει κατὰ πεδίον, καὶ ποταμοῖς ὡραΐζεται

620.29

f. 73v b 8

τοῖς βήμασι συγκαλοῦσι

620.33

f. 73v b 25

καὶ ποιμέσιν ἄξιον

620.43

#16 Oration 8 Memorial Panegyric on his Sister Gorgonia (CPG 3010) Dam. syr. 7/16 BL Add. 12153 ff. 168r a 26 – 168v a 28 .ťƀł Ō ìƌŴūĿŴ ÷ Ņ ū÷ Ņ

Ņ Ņ ñƣĪIJĬƎƉƢũƆĪ ñ ťſŴ Ņ Ņ ñƣĪƅſĥĪIJĬĭ ñ .ƑƇʼn Ơł Ɖñ .ťſŴ Ņ Ņ ĪĪł ł ÷ ĿŅ ƢƣƎƉĶűƉť ƊëƆ .Ŀƞł ũƌŧ Ņ Ņ ñƣĪIJĬƎ ñ Ɖ ñ ƁŌ Ŭó Əł ñ .ťſŴ łó ň Ō Ł÷ ƦƤ ƉƎƀƆĬűƃĭ .ƎƀƟ ň ł Ō ĵŴƖƌƎſƢŶĥĶűƉĭĥñ Ō Ō ƠƉķĭųƆ ł Ɗƀ .Ǝƍƀ

Greek

PG 35

f. 74r a 12

Γοργονίαν

789.47

f. 74r a 25

οὔτε τὸ παρ’ ἀξίαν ἐπαινῶν, καὶ τὸ κατ’ ἀξίαν

789.54

f. 74r a 32

μή τι τῆς ἀληθείας ἐλλείπωμεν 789.57

f. 74r b 1

πολὺ τῆς ἀξίας

789.58

f. 74r b 14

καὶ τούτων σιωπωμένων

792.10

f. 74r b 26

ἢ ἄλλο τι ἀδικεῖν

792.19

f. 74r b 34

καταστήσαιμεν

792.23

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 BL Add. 12153 ff. 168r a 26 – 168v a 28

Ņ ŏ ĭł ł ŨŅ ÷ ĿĭŅ ƢëƆ ŦƦÿƇƊň [Ũ]Īť łñ ł .ƎƍƀƇƐ ʼn Ɖ ł.ťƌŴƍëƆ Ņ ĭł Ņ ŏ ųëƆĭ Ō ƍŅ ŶŅ ĭĿĪIJ ñ .ƨũó ŷł Ɖñ Ʀ÷ ſŤ Ņ

ł

ł ĭŦųƊƤƉ .ŧƢũó ƐƉ Ņ

ŏ ł

ł ĬŦ ñ ŁŴ÷ ūĭ .ťſŅ Ŵõ ƣĪIJ ÷ŏ ŵƊëƆ Ņ ƣł Ʀ÷ ſŤŌ ſŴ Ņ ŏ Ņ ł Ņ ň .ŦŁ÷ ŴƌĿųƍƉĭŦƦƊƄŷŨƎſĪ ň ł ÷ Ĭñ ƦƇźƉ ÷ .ťƌƦƌ Ņ ñ .ŦƦƇƉŧűŅ ũñ ƕĪĭųëƆ Ņ Ņó ŏ łó ŏ ƀƙ Ō ƣĪ ł .ƧŴŅ Ɵŏ ŁĭŦ Ł÷ ĭƢ ÷ ƦƌŴƍƄ÷ Ũ ł ŏ ñ ó .ŁŴ ÷ ƀìƍƏĪĭĥťƉĬŴŹ Ņ ł ŦŁ÷ Ŵŏ ū÷ ĭŵŏ ƉƨÿƆĭ Ņ Ņ ŏ Īł Ņ ĭŅ ĭŵŨ ƧĪ Ĭñ Ʀ÷ ũ÷ źëƆ .ťū ŏ÷ ŒƦ÷ ūł ŵƉł ñ .ŦŁŅ ÷ Ŵŏ ūĭŵƉ ÷ ÷ ŏ ÷ ƠƉ ł .ŧǓŤʼn Ƙō Ł÷ ŴŨƢ ƀŅ ł ñ ìŶĪťƊƃ .ŁĭĬť ÷ Ņ Ņ ł ÷ .ŦƦ÷ ƀìŌ ƌĿĥƦƉŦƦƊƄŷŨ ò ł ųň ƊŅ ƣò ĭł .ťƀʼn ņ ìƌĮŦ Ņ ūƦ Ņ ÷ Ĭł Ʀ÷ Ɖň ñ ň ƄƘ ł Ɖĭť ŧƢũ

Greek

219 PG 35

f. 74v a 23

περὶ τὴν λέξιν … καὶ κομψὸν διαπτύσαντες

792.40

f. 74v b 25

καὶ Νόνναν

793.14

f. 74v b 33

καὶ τὴν πνευματικῶς ὠδίνουσαν

793.18

f. 75r a 8

καὶ προσαγορεύουσαν καὶ νομίζουσαν

793.26

f. 75r a 23

κοινωνῆσαι … τὴν ὁμό{τιμον} 793.36

f. 75r a 28

ἴσον

793.38

f. 75r a 30

δὲ φρονήσει καὶ λάμψει

793.39

f. 75v a 1

περὶ αὐτῆς διελθεῖν

796.16

f. 75v a 14

ἣν ἐργάζεται λόγος

796.25

f. 75v a 28

εὺγενείας καὶ δυσγενείας κανόνι καὶ στάθμῃ

796.35

f. 75v b 15

καὶ ἀγαμίας

797.5

f. 75v b 27

τῷ γάμῳ τὸ τῆς ἀγαμίας καλὸν 797.12 κεράσασα

f. 76r a 33

καρποφορίας

797.32

f. 76r b 1

ἕως ἔζη

797.33

f. 76r b 7

ἐν τῇ παιδαγωγικῇ σοφίᾳ

797.39

f. 76r b 13

ἐν πορνικοῖς καὶ … ὀνόμασι

797.43

f. 76r b 14

ἀναστρεφομένην καὶ ἀνδριζομένην

797.44

πρὸς ἄτρακτον μὲν ἀεὶ τὰς χεῖρας ἐρείδουσαν

797.45

δὲ κατὰ καιρὸν γεώργιον

797.48

πλήρει δὲ τραπέζῃ

797.49

φαίνεσθαι μᾶλλον ἀξία

800.4

κραθέντος τοῦ φιλανθρώπου τῷ ἀναστήματι

800.11

πεποιήκασιν

800.24

Ņ ŏ Ņ ñ ƗƣƈƄŨƎ Ņ ñ ò ƉƧŵƕŴƉŁŴƆ f. 76r b 16 Ņ ñ ű÷ ƀëƆ .ťƖũ÷ Ɵ ųſ Ņ ŏ Ņół Ņ f. 76r b 19 .ŦŁĭ ÷ ƢƃĥƎſĪťƍñ ŨĮŅ Ņ Ņ Ņ ó Ņ f. 76r b 20 .ťƏƢƘƎſĪťŨųñ ſ Ņ ň.Ŧ ŵŶŁ Ņ ſŴ ñƣĪ f. 76r b 31 ÷ õ ŁĪʼn ŁĭĬť ň ł ł Œ ł ŦŁŴƤƌĥ f. 76v a 8 õ Ŀʼn Ĩ ŵƉŁŁĪ Ņ ÷ ŏ ł Ʀ÷ ł ƊŶ ŦŁŴ÷ ƙƟ ÷ ŵƊŨ÷ òł f. 76v a 30 .ųñ ƌŅ űŅ ó ũõ ÷ ƕ

220

J. LOOPSTRA

Dam. syr. 7/16 BL Add. 12153 ff. 168r a 26 – 168v a 28

ł ó

ó

.ƢŨ÷ ƦƏõ Łʼn

Ņ ƎňſĪ÷ ĿƎƀƆĬƅſĥĪĪķŴƌ ĬĪñ ò Ņ .Ǝƀƃó Īł ó Ʀ÷ Ɖʼn łñ Ņ ŏ ò ł Ō ƉŦ Ł÷ ŴƉűƆ ÷ ĭ .ƎſĿųƍ ŏ.ŴƍŨŅ ÷ Īŵó ƊëƆƈ ň ŏ Ō ƀëƆĪŧ ƢŅ ƘŴ ÷ ƣĭ łň ł ň Ņ .ťƤźƉñ ĭŧ ƢŨ ň ł ň Ņ Ņó Ņ ł .ŦƦƀìƌĮŦŁŴƉĪ õ ň łó Ņ ł Ņ ŃĥƦ ł Ʀ÷Ņ ƤÿƇƙ÷ Ũ÷ ĭķĭƢŹĭ ÷ Ũ÷ Ī ŏ Ņ ĭĥ ŦƦŶǓ Ņ .ťƊƀŌ õ Ə ñ ǔƠſĥŌ űƀ÷ Ũĭ÷ .Ł÷ ųũ÷ Ɖŧ

Ņ

ó

ł ĬĪƎƀƆĬ ñ .ťƍŅ ñŶƢſŌ ƦſIJ Ņ ł ó ƌĥƈƃƎƉ Ņ .ƎƀŌ Ņ ìƌĥƢũ÷ ūƥ Ņ

Ņ

łó .ŦƦ÷ ƀìŌ ƌƢũ÷ ūƢſƦſ

ň ó Ŵŏ ŨĪŧűŅ ƖƟĭ Ņ ĥñ Ņ Ɖł Īť ó ƃǓ Ǝƌǔź Ņñ ŏ ÷ ÷ ñ ÷ ťƕĿĥĪĬŁ÷ Ŵƃ÷ ŃĥĪĭĬƅſĥĭ Ņ ò .ƎƍŅ Ƅ÷ Ɖ ŏ .ťƀìŅ ƍƤƉƈƖƆĪŦŁŴƆĽ ł ťƌŅ ĭĬĭ ł Ņ Ņ ÷ .ťſųƘƧ Ņ Ņ .ťƍƍõ Ź ŁĭĬ ÷ ųñ ʼnƌƦ÷ ſĥŌ ł Œ ó .Ł÷ Ľł Ŀõ ŁĶűƉƈƃ Ņ Ņ ł ò ò ŦƦ÷ ƍƊſ ųƉŦƦƤƙƍÿƆĪ łŅ Ņ ŅŌ ł ÷ ŏ ł Ʀ÷ ƄſǓĥŴƆĪŴŷƇŨ .ƢƉñ ĮŦ

PG 35

f. 76v a 30 ooo

δοκεῖν

800.24

f. 76v b 1

καθαιρόμεναι τῶν τὰ τοιαῦτα ἐκπαιδευόντων

800.26

f. 76v b 15

καὶ τὰς μορφὰς περιλάμπουσαι 800.33

f. 76v b 17

καὶ τὸ εὔωνον κάλλος

800.35

f. 76v b 18

ἀντιδημιουργῶν καὶ κατακρύπτων

800.36

f. 76v b 20

καὶ διὰ τῆς τιμῆς αἰσχύνων

800.37

f. 76v b 22

μορφὴν … πορνικὸν

800.38

f. 77r a 6

ταῖς ἐπὶ θεάτρων παρῆκε καὶ τῶν τριόδων

801.2

f. 76v b 28 ooo

τῆς ἀποκειμένης

800.43

f. 77r b 1

ἐκείνων εὐστοχώτερον

801.20

f. 78r a 3 ooo

τῶν γενναιοτάτων

804.38

f. 78r a 4 ooo

ἀνδρικώτερα

804.39

Ņ Ņ ł łñ ŏ ƎƉķ ŴƉ .ųƇſĪŦŁŴƌŏ ĿųƍƉ Ī f. 77r a 24 ł ł ò ł Ņ ó ƄƉ ŦųƆƧķ ų Īťƀ ì ƍ Ũ Īť ūĭ Įĭŏ f. 77r b 28 ÷ ÷ ÷÷ . Ņ Ņó ŏ Ņ ƨŨŴ ƟŦųƆƧƎňſŤñ ŶĪƎƀƆĬ Ņ.ŧƢƀƙ Ō ƣł Ņ {ƢſƦſĪ}.ŦųſǔƃƋƕťƤŅ ñŶ

Greek

τῆς οἰκείας ἐλλάμψεως. Τί μὲν 801.14 καὶ ἡ καθιερωμένη τῶν τέκνων τῷ Θεῷ συζυγία

801.35

f. 77r b 30

τοῖς ζῶσι κατὰ Θεὸν, τὴν καλὴν δεξίωσιν

801.40

f. 77v a 5

συμπαθεστέραν ψυχὴν τοῖς κάμνουσι

801.43

f. 78r a 9

ἢ κλίσιν γονάτων κατεσκληκότων, ἢ ὥσπερ τῷ ἐδάφει συμπεφυκότων

804.41

f. 78r a 13

ἢ εὐχὴν ἄνω τιθεῖσαν καὶ νοῦν 804.44 ἀπλανῆ

f. 78r a 22

τοῦ δὲ ἦν ζῆλος

805.1

f. 78r a 28

τὰ πάντα κατορθώσασα

805.4

f. 78r b 12

ταῖς πισταῖς μόνον ψυχαῖς οὐ μακρὰ μελῳδήσας

805.18

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 BL Add. 12153 ff. 168r a 26 – 168v a 28

ŏ Ņ ň łň ó Ņ ň ł Ņ ň .ƑƃĥŧƢƃĪ÷ Ī÷ ĭŦƦ÷ ũ÷ Ơʼn ƌĪ÷

.ťƀLJ Ł÷ ŴƀƕƞƉĭ

καὶ ἀωρίας

805.27

f. 78r b 29

τὸ θῆλυ καὶ τὸ ἄῤῥεν ἐλέγξασα

805.29

οὐδὲ οἷς νῦν ἐκεῖθεν ἀγάλλεται

805.42

Ņ

ŏ ł ň łł ó ó ň ó ň ÷ ƀƇƟ .ŸŨƦ ñƤƌĭĽĿʼn ŁƦ÷ ƌ Ʀſƨì ò

Ņ ŏ Ōł Ņ ŏ Ō ł ŦŁŴ÷ Ƥƀ ƤƌĭťƌĬĪŦŁĭ÷ Ƣƀ źƟ Ņ ŏ Ō ſĭ ł 57 ŦŁĭƢ . ÷ ƀƠ Ņ ł ƤŅõ Ŷł .ťƀŅ Ņ ìƌŴūť ÷ Ņ Ņ ñƣĪ÷ ĭł ŦƦŨǓĭƢƆť ſŴ . Ņ Ō ł Œ ÷ Ƈł õ ñŶĪŅ ŦŁƢó ƀƙ ƣĭŦųƆƧƦ ł Ņ.ŧűƊ ÷ Ŭ÷ Ɖ ó ł ł ł ƨìň ƀò ł ìŶ .ĬŁʼn Ī÷ ųʼn ƕƎŨŵŨĪ Ņ Ņ

ł

ł ƦƖŬŨ .ťſŅ Ŵõ ƣĪŦ

Ņ ó .ťƊõ Ɛł ŨűƃƎƃĿƦŨ ŏ ó ŏ ŏ .ťƀŅ Ņ ìƌĭŁĭĬťŨĿ÷ ĭĿƧĪĭ ł ʼnñ ƀŅ õ ł ñ ìŶ űƃĪ .Ʀ÷ ƟƦ÷ ƣŁĭĬť Ņ ŏ ǓƁŬ Ō ŴŶ ł ĬƎƉ Ō Əñ ĪķŴƌ ñ .ƎƀƉ Ņñ Ņ Ō ł Ņ ň Ņ ƎſŤŶųƊƕĪŧƢũƕ ťƍƀƖƤƆĭ .ƎƍŶł Ņŏ ł ň ŏ .ųñ ƉŴŶƢņ ƆĭƎſĪ ƚ÷ Əĭĥ Ņ ł òŏ ŏ Ņ Ņ ó ƌĭ .ťʼn ſŅ ŴëƆƎ ƀìŌ ƍƄó Ƥł Ɖñ Īł ťƉĥʼn Īŧ ÷ ĪŴ Ņ Ņ ŏ Ņ ñ ųƤƙƌĪť ƟĪŴó Əĭ .ŦƦ÷ ũ÷ ƏŅ 58 ťƍŅ ŹĪ . ņñ .ťƀŅ ÿõ ƇƉűƃťƄó Ɖñ ĪŅ ó

f. 78v b 28

ἐπὶ τῷ πάθει πληγῆναί τινας

808.16

f. 79r a 8

τάχιστα ὀρθωθήσεται, καὶ δοξασθήσεται

808.27

f. 79r b 24

πῆξις τούτου, καὶ νάρκη, καὶ ὠχρίασις

809.14

f. 79v a 8

πάθος … τὸ τῇ ἀῤῥωστίᾳ

809.24

f. 79v a 11

καὶ τῶν μεγίστων ἀξία

809.28

f. 79v a 29

τέλος εὐσεβῆ τινα καὶ καλὴν ἀναισχυντίαν

809.38

f. 79v a 25 ooo

αὺτὸν τῶν πώποτε δυνάμεων ὑπομνήσασα

809.35

f. 79v a 34

μετὰ τῆς ἴσης βοῆς

809.41

f. 79v b 7

εἶτα τῷ … φαρμάκῳ

809.44

f. 79v b 24

καὶ ὅτι μὴ κόμπος τὸ διήγημα

812.8

f. 79v b 25

ἐξ ὧν ζώσης κατασιγήσας

812.8

f. 80r a 20

τῶν λίαν ἐρωτικῶν

812.25

f. 80r a 23

καὶ τὴν ἰλὺν ὑπερβᾶσα μεθ’ ἧς 812.27 βιωτεύομεν

f. 80r a 26

προσθήσω δ’ ὅτι καὶ τὸν ἐραστὴν

812.29

f. 80v a 18

κοιμᾶται, πλήρης

813.19

f. 80v b 15

χαριζομένων τὰ προπεμπτήρια· καὶ μητρὸς γηραιᾶς ἐπίνευσις καὶ ψυχῆς σπαραγμὸς

813.40

ò ƣǔ ň ó ĬƎ ň .ťňƖƉò ĪIJĭ Ņ Ŷĭ ł Ņ ũ÷ Ŷĭ f. 80v b 24 ųñ ŅÿƇ Ņ ó ÷ ƕĪ .ŦƦƠ 57 58

PG 35

f. 78r b 25

Ņ ĿƎƉŅ ŁŃ ƎƉťƣĬĪƎƀƆųŨ f. 78v a 16 .Ŧ Įĭ .ƎƀƤƌĥķŴŷƉƦ÷ ƌťƤŶƈƕ

Greek

221

Other “masoretic” MSS read: ŦŁŴƟĿŴſ. ò . BL Add. MS 12153 text: ťſĭŴƆ

καὶ κωφὰ τὰ δάκρυα, καὶ ἡ τῆς 813.46 λύπης ὠδὶν

222

J. LOOPSTRA

Dam. syr. 7/16 BL Add. 12153 ff. 168r a 26 – 168v a 28

Ņ Ņ łó ò Ņ ł ł ƎſŌ Ʀƀ ŨųſťƌŤūǓĭ ÷ Ɖ ō ñ ƨƟƁ ÷ ĥņ f. 81r a 2 .ĭĭĬ Ņ ŏ Ņ ł f. 81r b 13 .ŦŁŴſƦƀƆŁĪŦŁŴ ÷ ƌĿųƍƉĭ ł Ņó ŏ ł ł ƎƀƆųŨķŴƃĿ÷ Ʀ÷ ŨƥƌĥƢƠƀƉ f. 81v a 4 ŏò :ƎſŅ Ŵõ ƣĪ

Greek

PG 35

τῶν φωνητικῶν ὀργάνων νενεκρωμένων

816.3

Τριάδος ἔλλαμψις

816.31

τιμήσειέ τις μεθ’ ὑμᾶς τοῖς ἴσοις

816.45

#17 Oration 18 Funeral Oration for His Father (CPG 3010) Dam. syr. 7/16 BL Add. 12153 ff. 168v a 28 – 169v a 1

Ņ ŏ

ł ƌĪŦ Ņ ŤſŅ ŴŨĭ÷ .ťƌŴ

ł Ņ Ō ł ÷ ŁŅ ÷ Ŵŏ ũ÷ ſƢ Ō ƠŨ .ĸŴƀƇƀƏŤŨ÷ ĪŦ ł ó ĥñ .ơſŌ Ī÷ Ł÷ Īĭ ł ł .ƎƆŦĭĬĿųƍƉ ł ÷ Īł Ņ ÷ ƙƉ ł ƄƤ .ťƀŅ ƉĿ õ ĭť ň

ň

ó

n/a

f. 81v a 22

παρόντος βασιλείου

985.31

f. 81v b 19

ἢ … ἐποψόμενος

985.49

f. 81v b 29

ἡμῖν … πυρσεύοντα

985.5

f. 82r a 2

ἠπορημένον καὶ καταβεβλημένον

988.11

ň ò

ł

Ņ ŏ ł .ŧƢŬƘĪŦŁŴ ÷ ūĭŵ ÷ ƉƈźƉĭ

ŏ Īĭł ÷ ñ ŁŴ÷ ƀƉ .ĭĬĪŦųƭ

Ņ ŏ Ō ł Ņ ŏ Ō ŦŁŴ÷ Ƅƀ ÷ ũŶ ÷ ĭŦŁ÷ ŴƤƀŬƣ ÷ Ņó Ņ Ō ł Ņ ł ÷ ƠƣĭŦƦƠ ÷ Ɛƕ .ŦƦƀƙƀ Ņ ł ÷ .ƦƌĥŦŤƀũƉťƍƃĬ ň ł ÷ ƨň ũò ƃň ó ł ƎƉĭ .ƞƙƌťňƀŅìƌƢŅ Ŭ÷ Ƙ ÷ Ō ŏ Ÿñ łëƆĪĪť Ņ ųëƆ Ņ ÷ ƍƀŅ Ɩƣ .ťƌĭ Ņ

ł

Ņ ñƣĪIJĬƎƉ ñ ñ ƞŌ Ũõ ƁŌ Ŭó ƏƢſ .ťſŴ

ł ł ŧƢŅ ſŅ ƞëƆƅƆƋ Ƈƣ ʼn ŃĥĭƑƙʼn Źĥʼn ñ Ņ ñ .ťũ÷ Źņ ł Ɖł .ŦĭĬĨ ŵƊ Ņ Ņ ò ł .ľƢƕõ ƎſųſŁǓŁĪŦŁŴƍł ƉƎƉ

PG 35

f. 81v a 21

Ņ ł ňſĪ÷ Ľĭť Ņ f. 82r a 8 ò ƙ÷ ƀŌ ƠƣťƀŅ Ɩñ ŨĪ .ŧ ǔũó Ŷĭť .ťƐŅ ƙƉ ņ ƁŌ Ŭó Əñ ĭ

Greek

ζητοῦν κρημνοὺς, καὶ ἐρημίας, 988.14 καὶ βάραθρα

f. 82r a 13

καὶ λίαν πεπεισμένον

988.19

f. 82r a 34

καὶ τῆς κατὰ σῶμα καὶ ψυχὴν συζυγίας

988.33

f. 82r b 11

καὶ θεοειδεῖ

988.40

f. 82r b 14

ταραχῆς καὶ συγχύσεως

988.41

f. 82r b 35

ἔτι τὴν σκολιὰν καὶ κρημνώδη 989.2

f. 82v a 3

οὕτω παραμυθήσῃ

989.8

f. 82v a 31

τὰς σωματικὰς πέδας ἀποσεισάμενος, καὶ τῆς ἐπιθολούσης τὸν νοῦν ἰλύος

989.24

f. 82v b 9

παραπολὺ τῆς ἀξίας

989.32

f. 82v b 14

προχαράξω, καὶ παραδώσω σοι, τῷ καλῷ … γραφεῖ

989.35

f. 83r a 1

συγκεκραμένης

989.50

f. 83r a 5

ὧν ἀμφοτέρων τὰ μέρη φυγὼν

989.51

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 BL Add. 12153 ff. 168v a 28 – 169v a 1

ŏ Ō ł

ŏ

Ō ĭĥ .ŴſǓŤźƐƀƘ ó ņ ìſĿŃ Łó IJĬĭƦſĥĶűƉťƍʼn ƀòņ ƃƁ ŏ Ņ .ťƖƣĭƢŨ Ņ .ťƌĮƢƀūųƆŦĭĬƈ ʼnƖƉł Ō Ō Ņó ł ĸĭĥŅ Ŀň ŤſƢō Ũ÷ Īł ÷ Ņ Ō Ņ .ķŴƀƏŴƊſĪĪŌ ÷ ň ó ň Ņ Ņ ñƣƢƀūƧ .ľŁ÷ ƦƤõ ƌĪťſŴ Ņ Ō ł ñ ƎƉŦ ŃĥĪ .ƎƍƀƊŌ ƀõ ƠƉƎƍŶ Ņ Ō ŁƦƌ Ņ ł ó Ŧ. Ʀƀ ì ƌ Ƣ ũ ū ÷ ÷ ň Ƌ . ŷł łëƆƦ÷ ƌťſƢƉƎƉ ŏ ł ł Ĭñ .ťūĭ ł Īł .ľƢŹõ Īĭ ÷ Ņ ĭĮƋŷň ÿƇƌ .ťƀł źƀƆŴƘĪ÷

ŏ

Ņ ū ƁìƍŨ ł Ɛƍ .ŴƊŶ õ Īť ʼn ó Īĭ÷ ł Ʀſ ł õ ƉƢſ ƋŷƇ ł ó ūĭŵ ŦŁĭĿƦƀƉĪŦŁŴ ÷ŏ Ɖ ŏ ŏ 59 ťƌĮŁ . Ņ ŴſŴƣƈźƉ Ņ Ō Ņ ł ÷ ƉĻĥ ÷ ìƍƙÿƇ .ŦƦƀ Ņ ŌŅ ł ŦƦƀ ÷ ìƌƢũūŦŁƦƌĥ ÷ ò ŏ ł ň Ņ ňõ ó .ťƣʼn űƠƉķĭƢƠſł Ʀ÷ ƌ .ťƟƦ÷ ƤŨ ň ÷ .ŦƦſųƭťƕĿĥơƟĿŁ÷ ŁƨƘĥ ʼn ò

ň

.ťƠÿƇƘʼn

ň Ņ ò Ņ Ńĥ ƎƉĭ ò Ł÷ ųƉ ŦƦƍƊſųƉŦ ł łó ŏ ó ň ÷ ĪĭƦƣĥ .ŦųƆƧķƦſ ň ñ.ĬĿŅ ű÷ ňƌƎƉűƘł ŁƧ ÷ ò

ó Īł .ŦƦſųëƆƧƎƃĿŁ

59

Greek

223 PG 35

f. 83r a 12

Ὑψιστάριοι

992.3

f. 83r a 16

διφυής τις ὢν εἰς ἀσέβειαν

992.5

f. 83r b 15

εἰσεποίει γὰρ αὐτὸν ἡμῖν ὁ τρόπος

992.25

f. 83v a 3

ὅτι πολιτείας

992.36

f. 83v a 7

Βριάρεω

992.38

f. 83v a 8

τοῖς δημοσίοις

992.39

f. 83v a 18

οὐδὲ γὰρ ἄξιον σιωπᾶσθαι

992.44

f. 83v a 20

αὐτοὶ παραστήσωμεν. Γυναῖκα 992.45 μὲν ἀνδρείαν

f. 83v a 25

τοῦ Κυρίου … ἁρμόζεσθαι

993.1

f. 83v b 3

τὴν ἀρίστην ἁρμόσασθαι συζυγίαν

993.7

f. 84r a 25 ooo

τῶν ἐκ γένους τοῖς ἀπανθήσασιν

993.38

f. 83v b 6

καὶ ἁρμοδιωτέραν

993.9

f. 83v b 9

ἀρετῆς … συζυγίαν

993.11

f. 83v b 14

διὰ … ἰσόρροπον

993.13

f. 84r a 2

καὶ διδάσκαλον

993.27

f. 84r b 10

περὶ τῆς ἀνδρείας γυναικὸς

993.49

f. 84v a 32

τὸ σιωπῇ τιμᾶσθαι τὰ ἅγια

996.35

f. 84v a 35

μηδὲ καταπτυσθῆναι θεῖον ἔδαφος

996.37

f. 84v a 25 ooo

τὸ πέλεκυν

996.31

f. 84v b 34

ὑποκλίνειν τοῖς θείοις

997.5

f. 85r a 2

καὶ τῶν πιστῶν θεραπαινίδων

997.10

f. 85r a 9

καθυπέσχετο τῷ Θεῷ

997.14

f. 85r a 14

τὸ μὴ … διαμαρτεῖν αὐτὴν τῆς 997.16 εὐχῆς

BL Add. MS 12153 text: Ƨŵƌ.

224

J. LOOPSTRA

Dam. syr. 7/16 BL Add. 12153 ff. 168v a 28 – 169v a 1

ŏ ťƕŅ ŴƤƆơ Ɗň ƕł Ł÷ ĪŃ ó Ņ ťňƀìŷƉñ Ʀ÷ ſŤŌ ƍƀŅ ƉĥŌ Īł Ņ ŏ ŁŴ÷ Ɵŏ ĮŅ ĿŴƕĮƧĪŦ Ņ ŏ

ŏ ł

ŁŴū÷ ĭŵƊëƆ ÷ .ťſǔƃŴƌƋƕĪŦ

Ņ Ņ Ƙűƃ Ņ ʼn ƢƤ .ŦĭŵŷƆųƆŧ łň Ņ .ŦŤƠƀŌìƌ Ł÷ ŴëƆ Ō Ņň Ņ źƌ ĸŴƀ ĭƧ Ņ Ņ ň ƎƇſĪƑƀƆŴ ō Ƙĭó ƢźƀƉĪ Ņ ŏ Ņ ł .ŦŁ÷ ŴƌĿųƍƉĪķĭųſƦſĥ ï Łĭ Ņŏ Ņ Ņ ñƣĪ Ŵũƣ .ťŨó ŴŷƆťſŴ ʼn ł ň Ņ ł .ƢźƉõ Ʀ÷ ƉťƊŷƆ õ ĭ Ņ ŏ Ņ Ņñ Ņ Ņ łò Ņ ł ŦŁ÷ Ŵƃ÷ Įõ Ī÷ ŦŁ÷ ĥťſűſĥō įƦƉ ÷ ĭ Ō .ƋƀƠƉ õ ò ƊŅ ſò űƟ łõ ÷ łó Ō ÷ ĪƎƀƆųŨĭ ĬƎ .ƅ÷ ũƆIJĭ Ņ ŏ ŏ ƣŴ Ņ ƖƉĪŦ ł Łűó ƕŌ ťŶŅ ĿŴƟĭť ł Ņ ŏó Ņ Ōó ň ł ň Ņ Ō ł .ƢŨõ ÷ Īó Ł÷ ĥ Ʀ÷ ſŌ ƨìƀƇƟťƌĬ

.ŁĭĬťƀŅ ƕõ Ŀ .ŦŁŴ ÷ ƘŴƠƐƀƘŤŨó

Ņ Ņ ŏ ł Ō ň ÷ Əł ň Ō ìƌŤƀƆŤŨŤ ťƐƀ ł ł ň .ťƐƀōìƌŤſĿō ĥĭ Ņ Ņ Ņ ŏ ň Ņ ƧĭŦ Ņ Ņ Łò ł ŴſǔƃŴƍƆơƐƘĪ÷ ŦƦſŴƣ ó ň ň .ƥſõ ĿĪ÷ Ʀ÷ ƌ ĭĥñ .ƈƃʼn ÷ ƦƐƌƧĭ Ō ƍŅ ƉĭĥĭƦ÷ ſŤŌ ƕƞƉ ł .Ʀ÷ ſŤ

Ņ Ōó ł ò ł Ʀ÷ ƊŨĭ ŦŁ÷ ŴſŅ ƦŶ Ōň ň Ņ ň ŏ .ŴƠƀŹĥǓĥĪŦŁŵ÷ Ũ ł ł ó ňƌŦŁűƕĪťƀƣŴ ò Ŭƣ .ƅƕĪƦ ÷ ł

ň

ŏ ň

Ņ ĭųƌ ÷ Ʀ÷ ƌĶűƊŨĪľ ʼn ñĪĮĪ .ĿƦŶ õ ĥ

Greek

PG 35

f. 85r b 32

ἄρα κοιλαίνειν τὴν πέτραν

997.44

f. 85r b 33

ἀεὶ πλήττουσα

997.45

f. 85r a 29 ooo

κέντρον οὐ μικρὸν

997.24

f. 85r b 5

δὲ τὸ ἑτεροζυγεῖν

997.29

f. 85v a 29

ὑποκριναμένη τε τὴν ὄψιν

1000.16

f. 85v b 4

ἐπὶ τὴν Νικαίαν

1000.21

f. 85v b 14

εἷς Λεόντιος

1000.26

f. 85v b 15

τῆς καθ’ ἡμᾶς μητροπόλεως

1000.27

f. 86r a 25

τῆς ἐλλάμψεως ἦν

1001.11

f. 86r a 33

καὶ δόξα τῆς διαθέσεως ἀξία

1001.16

f. 86r b 25

καὶ ἄρτος ὕεται

1001.34

f. 86r b 28

καὶ χειρῶν ἔκτασις τρόπαιον ἵστησι

1001.36

f. 86v a 27

καὶ τῶν προειληφότων ἔχεται

1004.15

f. 86v b 14

τὴν Ἐκκλησίαν ὑλώδη καὶ ἀπηγροικισμένην

1004.33

f. 86v b 16

ἐπισκοπῇ ποιμανθεῖσαν

1004.33

f. 86v b 22

τούτου δὲ τάχιστα προσληφθέντος

1004.37

f. 87r a 5

μέσως καὶ τεχνικῶς

1005.2

f. 87r a 18

Σαβελλίζων

1005.9

f. 87r a 20

Ἀρειανίζων

1005.10

f. 87r a 22

τῷ κατατέμνειν ἀνίσοις ἀλλοτριότησιν

1005.11

f. 87r a 27

ἢ νοηθήσεται, ἢ δογματισθήσεται

1005.14

f. 87r a 33

καὶ ὑποβάσεσιν

1005.17

f. 87r b 6

τῆς τῶν αἱρετικῶν ἐπηρείας

1005.29

f. 87r b 31

τὸν σάλον τῶν Ἐκκλησιῶν κατασβεσθῆναι

1008.1

f. 87r b 34

εἴ τι δεῖ καὶ νεανιεύσασθαι

1008.3

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 BL Add. 12153 ff. 168v a 28 – 169v a 1

ň ł Ņñ Ņ ƏĪIJƦƀƕĿ ťƀƖ ŁťƠň ŨŁ õ Łĭ ň ň .ťƠŨõ ŁĪ

Greek

225 PG 35

f. 87v a 17

καὶ δοκιμάζεσθαι τὴν διάνοιαν, τὰ ἐκείνου δοκιμάζειν ἐπιχειροῦσαν

1008.18

f. 87v a 20

καὶ οὐκ ἔχουσαν τὸ νικοῦν εὑρεῖν τοῖς ὁμοτίμοις

1008.20

f. 87v a 26

καὶ συνεχῶς ἐπιφρίσσων

1008.23

f. 87v a 23 ooo

ὅταν ψηφὶς ἐμπεσοῦσα κέντρον γένηται

1008.22

f. 87v b 11

καὶ δαπανώμενος

1008.37

f. 88r a 25

τὸ Ἀτλαντικὸν

1009.19

f. 88r a 27

ἤρκεσεν ἂν ἀπαντλούμενον

1009.20

f. 88r a 32

τὴν Σολομώντειον βδέλλαν εἰς 1009.22 τοὐναντίον ἐζήλωσε

f. 88r b 9

ὥστε ἐκδαπανηθῆναι

1009.30

f. 88r b 33

ἐκεῖ καὶ τὸ παρέχειν ἀμβλύτερον

1009.41

Ņ Ũ÷ ŴƠƆĪł .ƎíŹ ųñ ÿƇ

f. 88v a 5

1012.1

Ņó ŏó ł ŦƦƟŴ ũƣĪ

κατ’ αὐτοῦ ὕβρεις ἐζηλοτύπησεν

f. 88v a 19

βακτηρίας

1012.8

.ŴźƣťƕĿĥŁŴƆĪ õ

f. 88v a 29

τὰ περὶ τὴν γῆν ἀτιμάσαντες

1012.12

f. 90r a 7 ooo

οὐ {μόνῳ} μὲν ἐπιτιμᾷν

1016.26

f. 88v a 27

ζῶσιν ἐν μοναδικῷ βίῳ καὶ ἄζυγι

1012.11

f. 88v b 17

ἢ προσώπου νεῦσις

1012.25

f. 89r a 31

ἕλξει δι’ ἑαυτοῦ

1013.4

f. 89r b 9

τὸν ζῆλον, ἀφ’ οὗ καὶ ὀνομάζεται

1013.19

f. 89r b 23

ἐμίσει τοὺς βάλλοντας

1013.26

f. 90r a 2

τὸ δὲ γαληνὸν διασώζων

1016.24

f. 90v a 22

ἐν παῤῥησίαις

1017.27

f. 90v a 33

ἐξ ἀμφοτέρων ἀπηκριβώσατο

1017.32

f. 90v b 34

ὡς ἐν βραχεῖ διηγήσασθαι

1017.53

ł ó ň ŁĪ ųëƆƦƀƆĭ ñ IJĬŸ Ƅƣ ñ ò ƎſŅ Ŵŏ õ ƣĪƎƀƆųŨ .ťƀŅ ƃñ ĮĪŅ ł ň Ō÷ Ņ ũƏ Ō Ɛƀ .Ƌƀł ƟƦ÷ ƉűƃƦſŤ ňó ñ Ĝƈƙñõ ÷ ʼnƌ ťƟŵŅ ŨűƃĪ ťſĭŅ Ĭ ŏ .ŦŁŵƟŴ ÷ ƌ Ƙň ó űł ÷ Ɖñ ĭł ŦĭĬƎ . Ņ Ō ł ł .ķŴƠƀźƌƨŹĥ ň ň Ņ ƙň ÷ Əñ .ƧĪó Ʀ÷ ƉűƃŦĭĬơ õ Ņó Ņ ŏ ň Ņ ň łó ŦƦƀ ìƌŴƊÿƇƣŦƦƠ ÷ ƇŃ ƖŨ÷ Ī IJĬ ñ Œ.Ʀ÷ ƍł Źň õ ňó ół ÷ .ƎƘĪł ÷ ŁĪťƍƄſĥ ł ó ñ Ņ .ťſųõ ƟƢſƦſĵƦ ʼn ňƌĪ IJĬĭ ł

ŏ

ň ň ñ … ųƆŴƆĪ .ŦŤƄó ƌĪ IJĬ ŅŅ ł Ņ Ņ ŏ ňñŅ Ƨĭť Ņ ſŏƢſĥ ĪŧƢŨĭűŨƎſŤŶ .ťūĭ ÷ ŵƉ Ņ ŏ ł ňťƘĥò ĪŦ . ł ÷ Łĭ ÷ ƢźƠƉ ň Ŭ ÷ .ųƤƙƌűƀŨű õ ň ƌñ łł ó ň ñ ƍŅ ƍŅ õ Ź .ųƉƦƤƉĻĥĪ ĭĬƎƉť ŏ Ņ ł ň Ņ Ņ ŏ Ō ŏ .ŦŁŴÿƇſųŨƎſĪ ħ÷ ňĮŴƤƉ ł Ō Ō łó ĸŤƀƐſ ĿĿŤƙŨ

.IJĬŴƍƀƉǔƊëƆŦĭĬťƍƏñ

ł Ł÷ Ʀʼn ó ŶƎſųſŁǓŁƎƉ łň ñ .ťƌ Ł÷ ĥŦƦſǓŴƕŵŨĪ ʼn

226

J. LOOPSTRA

Dam. syr. 7/16 BL Add. 12153 ff. 168v a 28 – 169v a 1

ňŅ

Ņ ŏ Ņ

.ŦŴ ñƣĪťƊſŴƠëƆ

ł .ŁĭĬťƀŅ õ ìƍƖƉ Ņ ñ Ū÷ ƃŤł ÷ ňƌĪ .ťƤŅ ñŶĪ ųƊƕųƆ Ņñ ł ñ .ƁƆťſŅ Ł÷ ĥ Ł÷ Ŀĥ Īň ó ň Ņ Ō ò Ņ óň .ƨƣŧ õ ű÷ ƀõ Ŭ÷ ƏťƐƄõ Źĭ Ņ Ņ ñƣ ŧĪĬƨƘĥĪƎſĪIJĬť ſŴ ÷ ň .Ŀł̊ŪƖ õ ƌ łł ÷ .ťƊƖƆƗŨó Ł÷ ĪťƍƄſĥ Ō ł ň ň .Ʀ÷ ƉƦ÷ ñŶĭķĭųƀƇƕ Ʀ÷ ƀñ ëƆ ñĽ Ņ ň Ņ

ň

.ťƊŷò łëƆĭťƠƐƌŴƟ

ł

ň ł ň ò .ŦųŬŅó ƊŨƎſűſĬñ ł ó ƊŅ ſł ñ Ņ Ō ìƌň ŁĿŤ ƎƉķŴ ÷ Ƙť ňł õ łł ň Ơƀ Ō ł ł ó .ŧ Ī÷ ƧƧ .ťſĿűƍƐƃó Ƨĥ Ņ ň Ōó Ņ ñ űŅó ũ÷ ƕñ ťƐƀ .ķŴƌĬĪŧ õ ƘŦƦ÷ ƊŶ õ Ŀʼn Ōõ ŅŧűſĥƋƀƏ ñĭĬ Œ ÷ Ƥł ƍõ ƃĭ ñ ƀõ ñ ìŶ Ʀ ÷ .ųÿƇ

łň

ł

.ĸĥŤƍƀūŌ ĥ

ň ŏ ŏ ÷ ƟŌ .ťƏĥŴƌĭűƍƀ Ō ň ÷ ƢŅ Ƙó .ťƀł ƊƏĥŁĭ Ņ ƍſŏ ĿŌ ň Ƨ ĸĭŴ .

ĸĭŅ Īĭ÷ ƢŅ Ũ÷ ĭł Ņł ň òł .ƨìõ ƀñ ìŶ ħĿĭťźƤŅ ƃó Ņ

ň ųÿƇƄŨĭƈƀƇƟ ñ .ŦƦ÷ ƍõ ƣ

Ō Łł ó Łĥň÷ ƈƀƇƟƨƘĥ IJĬ ŏ ñ .ťūĭ ÷ Ņ ŵƉƧ ĭųƆ łñ ň .ŦĭĬĪųƐƉ Ō ň ŏ .ťƀł źƌĥŁĭ ÷ ĥ

Greek

PG 35

f. 91r b 14

τὸν ἄξιον παραστάτην

1020.23

f. 91r b 16

ἐξαρχούσης

1020.23

f. 91r b 24

συναλγεῖν πασχούσῃ

1020.28

f. 91r b 34

Φρίττειν ἐπέρχεταί μοι

1020.36

f. 91v a 7

ἡ σεβάσμιος … καὶ τάξις τοῖς τελουμένοις

1020.40

f. 92r a 10

ἄξιον δὲ μηδὲ τοῦτο παραδραμεῖν

1021.32

f. 92r a 37

ἵνα πηγάσῃ λαῷ

1024.1

f. 92r b 16

ἐπευξάμενόν τε αὐτοῖς, καὶ σφραγίσαντα

1024.7

f. 92r b 14 ooo

μετὰ κανοῦ, καὶ ἄρτων

1024.6

f. 92r b 19

καὶ συναγαγεῖν τὴν δύναμιν

1024.8

f. 92r b 28

αὐτὴν ὄρθριος

1024.14

f. 92v a 14

τὸ Παρθενικὸν πέλαγος ἀπὸ τῆς 1024.26 Ἀλεξανδρέων, ἐπὶ τὴν Ἑλλάδα

f. 92v a 19

οὕτω τοῦ πόθου πείθοντος

1024.28

f. 94v a 29 ooo

δεινὸς συμπίπτει χειμὼν

1024.31

f. 92v a 20

Αἰγιναίας

1024.29

f. 92v a 36

ἐκινδύνευον

1024.35

f. 92v b 5

προθεσμίαν

1024.38

f. 92v b 28

Ἐριννύος

1024.48

f. 93r a 12

καὶ Ῥόδος

1025.8

f. 93v a 3

οἵ τε τοξόται, καὶ ὁ … στρατηγὸς

1025.38

f. 93v b 5

μικροῦ καὶ εἰς ἐνιαυτὸν ὅλον

1028.5

f. 94v b 30

οὐδὲ μικρὸν ἐπισχὼν

1029.31

f. 95v a 28

τὸν ἄζυγα

1032.31

f. 96r a 17

διεμαρτύρετο

1033.12

f. 96r a 21

ἐναυθεντεῖν

1033.14

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 BL Add. 12153 ff. 168v a 28 – 169v a 1

Ō Ņ

Ņ ŏ ł ó ŴſŅ ĿŴƙ÷ Ũó f. 96r b 10 .ťƊƠƏŴÿƇŬ ÷ Ũ÷ Īƅſĥķ

ŏ ňƌƧĪĭ ó ňƌĴŴƘų űƃĵĭŏ űƖ ň ň .ĵű÷ ƕõ Ʀ÷ Ɖ ŏ ň .ƎƆĻĥķŴƄƘųõ ƌĪ ňò Ō òó űƃťƊƀìŷƣťſŅ ŵł ūŴƆ ł ñ ű Ɖ ƎƆŀ Ŀ . ʼn÷ ň Ņ Ɗŏ ƀŌ ƃƎƉť ó ťƌĬť ƌŴ źƏĥʼn ñ Ņň ŅŅ Ņ ł .ƨõ ŶĭťƀìƌŴū ÷ ó÷ .ƑƀŌ ƘŁťƌƢŶĥĶűƉ ŏ ÷ Əł Ņ ł ó Ņ ÷ ũƀ .ŁĭĬťũ÷ ƀŌ ƃ÷ ŁŦŁŴ Ņ ŦƦ÷ ũ÷ Ơň ňƕűƃ ò Ũň ó ƦſŅ Ŵò ƣŦ ò Ɖñ ťʼnƖƆŤ ÷ ŏ Ʀŷƣ ÷ ŴƉƎ ł ł ň òŅ ł .ĿųƍƉťſŵŷëƆ ň ň ò ŹĬ Ņ Ņ ñ Ɓł ƙ÷ ƀŌ ƙ÷ ƕť Ǔ .ťƊƀƏ łñ Ō Ņñ ó .ƈũʼn ƠƉƎƀÿƇƕĪƎƀƇſƧ ň Ņ ł Łŵó ƊëƆťƉűƕĪ .ťƊ ñŷÿƇƉŦ Ō ũŌ ÷ Ũ÷ Īł ó Ō ÷ Ɛƀ .ƎſĪťſł űƀ ł .ĸĥʼn űƀ÷ ƆŤ ō ƘŤ÷ Ơł Ũ÷ ĭł Ņ ūĭ ŧ ǔň Ɛƀ ÷Ō ł ň Ņ Ō űŷ Ō ƟĮŧ Ņ ƃ÷ ĥĭƎ ſű÷ ƌĪ÷ .ƎſƢƀ ł

ł ŏ Ņ Ō Ł÷ ĥʼn ñ .ťƍŅ ƕĿŴƘƎſĪ Ʀ÷ ƀÿƇƉ ł ł ó Œ ÷ Ơõ Ũ÷ Ʀƣĥʼn Ī IJĬ ñ .Ʀ ł ƉĪ Ņ ƆƢƐŷ .ťſŅ ŵŷ

ł ł łó ŏ ĥƎſ Ʀó Ɗõ ƀƟ ǓƦƆ ÷ Ī IJĬĭ ñ łƉňĥ .ƨŅ ũŶƎƉ Ņ÷ ň.ƎſƢƤƉƎ ł ťŶň Ťõ ňƌĪŧĪųŨ

ł .ųƍƉĵŤõ ñƣ

ň ŏ ň Ņŏ ŧ ǓĪĭŅ ó Ľĭť ƌǓĭĽ

Greek

227 PG 35

ἔτι σορῷ τῷ φορείῳ

1033.25

f. 96r b 30

καὶ τὸ μὴ ἀντιλοιδορεῖν λοιδορούμενον

1033.32

f. 96v a 20

ὡς καταστρεφόμενοι καὶ ἡμᾶς

1036.2

f. 96v a 32

οὐκ ἀγεννεῖς σκύλακας, γυμνάζων

1036.7

f. 96v b 14

τὴν κοινὴν ταύτην ζάλην καὶ κόνιν, ὡς ἔχω τάχους

1036.13

f. 96v b 30

ἄλλο τι πείθῃ

1036.23

f. 97r a 6

ἣ τῷ γήρᾳ συνεπέθετο

1036.28

f. 97r b 1

ἴχνος

1036.41

f. 97r b 34

μὲν ἰσοπλεύροις εὐθείαις

1037.11

f. 97v a 9

τὰς ὄψεις περιαυγάζοντα

1037.16

f. 97v a 12

δρόμοις τε ἀμφιθέτοις

1037.17

f. 97v a 20

τοὺς προσιόντας δεξιούμενον

1037.20

f. 97v a 25

εἰς τρίχα συνηρμοσμένου

1037.22

f. 97v a 27

ἐν ἕδραις καὶ κεφαλίσιν

1037.24

f. 97v a 32

ζώνας τε

1037.26

f. 97v a 33

προβεβλημένας τε καὶ ἐνυφασμένας

1037.26

f. 97v b 1

ἣ ζημιοῖ τὸν θεατὴν

1037.28

f. 97v b 33

καὶ ἀπέχεις … τὰς ἀμοιβὰς

1037.45

f. 98r a 32 ooo

τοῦ τε παρεθέντος

1040.14

f. 98r a 27

ὃν ἀμφοτέροις ἔστησας

1040.11

f. 98v a 32

ἐκ φθορᾶς ἀρχομένη τῆς μητρὸς ἡμῶν

1041.5

f. 98v b 34

οὔτε τῇ ζωῇ

1041.18

f. 99r b 19 ooo

αἴτει παρ’ αὐτοῦ

1041.45

f. 99r a 6

καὶ ἰλίγγων, καὶ κόρων

1041.21

228

J. LOOPSTRA

#18 Oration 38 On the Theophany, or the Birthday of the Savior (CPG 3010) Dam. syr. 7/16 BL Add. 12153 ff. 169v a 1 – 169v a 32

Ņ Ņ ò Ņ òň ł ñ ÷ Ɖŧ ŏ ŏ ň ĿŅ ĬŴ .Ƌƀł ƟƦ õ ƌ ħ÷ ĭŁ ňñ ň Ō ł Īŵƀ ÷ ƄÿƇƉ .ƥŃƍƃŃ Ʀ÷ Ɖľ

Ō ĪŦ ł Ł÷ ųƉĥʼn Ī .ƎſĭĬŁťŷìŅ ƀƤƉ

Ņ ƨň Ɖõ Ʀ÷ ňƌĪó .ƈƖƆĪťƊƇƕ ľñ Īň ÷ Į ň ň ł ñ ÷ ƉŦƦƇƉ .ťũó ƕƦ ŏ ł ł ňƍƙƌħ ł ĭŁĬŁŴƆ .ƎƠƐƌť Ō ò ŏ .ƋƀƠƌŧ õ Īň ó ŴūƧ ÷ ł ł .ƢƠƀìƌ Ƨ ň .ĬŁŴƆ ÷ ű÷ Ŭ õ ň ó ƌñ ł

Ņ

.ƎƀŌ ūĭŵ ÷ ƉĪťƌõ ĥĺűł ſñ

Ņ

ñ .ŧƢƟõ Īł ĭĬƎƉ

Ņ ňſƦŅ ó ƀò ũëƆ ł ÷ ĭĥñ ƎſűŌ ÷ ƖƉť ŏ ł ł ó ķ ŴÿƇƊ Ƥƌ Ī . ł ƎƀƟň Ł÷ ĥŧĪĬƈźƉĪŦƦƇƉ .ķŴƄƆ Ņ ň ŏ .ƎſŌ űó ũ÷ ƕñ ťƐſĥŌ Īł ÷ ŴſŌ Ņ Ɵł ň ň ł Ɖű .ťƌĿŃ Ʀ÷ ƉƎƉñ Ʀ÷ ſŤ Ĭ ň ł ň ťƍƃĬĭ 60.ƨƉñ Ʀ÷ ƉŦƦƇƊŨĪ ł ň ÷ ŷň Ō ìſƞò ƌŴƊ ł ƀł õ Ɵł Ł÷ ňĥ .ťƍſŅ ĿŁť Ņ ŴÿƇƀ Ņ Ƙō ƎſĪťƐň ƀŌ Ƙ÷ ŴƏ ň Ņ

ň Ōó ň ñ ƍŅ ņſĿł ŁťƊƇƕ .Ū÷ Ƥł Ŷł Ʀ÷ Ɖť ÷

.ƁƆ ű÷ ũƕñ ťƐƀƘ

PG 36

f. 98v b 2

ἵνα Χριστοῦ γένησθε μητέρες

313.4

f. 98v b 8

πάλιν τὸ φῶς ὑφίσταται

313.7

f. 99v b 20

ὁ Μελχισεδὲκ συνάγεται

313.14

f. 99v b 27

πληρωθῆναι δεῖ τὸν ἄνω κόσμον 313.16

f. 100r a 7

ὁ Λόγος παχύνεται

313.25

f. 100r b 16

πρὸς αὐτὸ πάλιν ἐπαναγάγῃ

313.42

f. 100v b 2

μὴ χοροὺς συστησώμεθα

316.21

f. 100v b 29

μὴ τιμήσωμεν

316.35

f. 102r a 34 ooo

ἒλκῃ πρὸς ἑαυτὸ

317.36

f. 100v b 22 ooo

οἶδα συνεζευγμένας

316.31

f. 101r b 1

τοῦ συγκαλέσαντος

317.4

f. 101v a 3

n/a

f. 101v b 3

n/a

f. 102v b 10

Ἰουδαΐζοντες

320.25

f. 103r a 2

πρῶτον μὲν ἐννοεῖ

320.40

f. 103r a 6

Λόγῳ συμπληρούμενον … . Καὶ 320.41 οὕτως ὑπέστησαν λαμπρότητες δεύτεραι

f. 103r b 9 ooo

φιλοσοφῆσαι

321.13

f. 103r a 27

Πείθει δέ με

321.4

f. 103r b 14

δεύτερον ἐννοεῖ κόσμον ὑλικὸν

321.15

ὑπέστη κόσμος, ὡς ἐμὲ γοῦν

321.13

ł

Ņ ł ƉťƊƇƕ ň f. 103r b 6 .Ƌƀł Ɵñ Ł÷ ĥʼn ųƆťƍŅ ƕűſƦ ooo 60

Greek

Other “masoretic” MSS read: ƨƉƦƤƉ.

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 BL Add. 12153 ff. 169v a 1 – 169v a 32

ł

ł÷ ƞň õ Ɖñ .ƋňƀƠƌñ ĪŦĭĬŦ ł

ò Ņ ň Ņ Ŀň .ƁìƍƍŅ ň ſƞł ƕŦƦÿƇƉĭŦƦ÷ ƊŶ õ .ƋƀŌ ƠƉťƕĿĥƈƕ õ

321.23

Κέντει τὸν πῶλον περὶ τὴν νύσσαν

321.29

f. 103v a 21

ἄνωθεν ἠρξάμην

321.32

f. 103v a 23

τοῦ πόθου καὶ τοῦ λόγου βιασαμένων

321.32

f. 103v b 21

ἐπὶ τῆς γῆς ἵστησιν

324.1

ἀξίαν τοῦ καὶ συνδήσαντος

324.15

καὶ ἢν προσήγαγεν

324.40

ň Ņ ł Ņ Ņ ñƣĪ f. 104r a 19 ñ ĥĻĥĪ ĭųƆť ſŴ .ƢƏõ ł ĥŧűŷƃ ł ÷ Ɵł Īó ĭĬĭ Œ ÷ ŨƢ ñ Ʀ f. 104v a 9 Ņ Ņ ŏ ł ň ŏ ň Ņ ſĮŌ Łó Ʀó ƉƧť ƉŅ Ʀ÷ ŶŅ .ťƍƖ Ņ Ō Ņ ŏ ół ŦƦƀ ÷ ìƌƦƕ ÷ ĭűſťƤƙƍŨĭ ł ň .ŻƇŶł Ʀ÷ Ɖñ Ņ ň ŏ òŅ Ō Ɖñ ĥťƍƉ .ťƟŴƤƕƎƆƎſƢ ŅŅł ň ň .ŧƢũó ñŶŁŴƆķųūó Ʀ÷ ƉĪ ň ƢƠł ſł Ʀ÷ ƉŦųƭƅſĥ ň ň ƅ ũ Ŷ Ʀ . ÷ ÷ õ ÷ Ɖĭ Ņ ó ųëƆ ñ .ƎƀŌ Ƅó ũ÷ ñŶĪķŴƌ łñ Ņ Ņ ŏ Ō .ƎƀƠƐƉŧ ĿĿŴūĭ ÷ ł ƆƧĭĬ .ŦƦƀŨ Ł÷ ŴźƇƤƊ

PG 36

ὑποστήσασθαι δυνατὸς ὤν

f. 103r b 34

Ņ Ō ŏ Ņ ó ł .ĸŴźƙƉŤƟŁŴƆƨìƀƕ Ł÷ ŴƟĮ f. 103v a 15 Ō ñƣƈƖƆƎƉ .Ʀ÷ ſƢ

Greek

229

ooo f. 104r b 9

ὓλην τῷ αὐτεξουσἰῳ

324.21

f. 105r a 10

ἡ μὴ κινουμἐνη σφραγὶς

325.23

f. 105r a 15

καὶ ψυχῇ νοερᾷ … μίγνυται

325.25

f. 105r b 34

τί φασιν ἡμῖν οἱ συκοφάνται

328.1

f. 106r a 4

τὸν ἐπικλινόμενον βόθρῳ

328.36

f. 106r b 6

ὡς Θεὸς τιμᾶται καὶ συναλείφεται

329.4

f. 106r b 12

τοῖς συναιροῦσι

329.6

f. 106v b 35

καὶ μηρυκισμὸν ἀναγόντων

332.6

#19 Oration 39 Oration on the Holy Lights (CPG 3010) Dam. syr. 7/16 BL Add. 12153 ff. 169v a 32 – 170r a 21

ŏ

ł

÷ űň ó ÿõ Ƈſò .ĸĭĥĮĪŧ

ŏ Īł ó ł ÷ ƌĭŅ ƢŹ ťňƀźņ ſò Ƣō ƟĪť ň Ō ŏ ĸŤźſǓŴ ƟĪ .

ň ò ŏ ł Ņ ǔŏ Ƙ÷ Īł ó .ťŨ÷ Ŵň Ũĥó ĭ .ťňƀūĭ ÷Ņ ł ÷ Ƣŏ Ɵĭ .ĸŤźƌŤŨĭ ł ŦĥĿň .

Ō Ō .ƢƀŌ źƀ ō ƊſĪĭ÷ ŏň ň .ĭĥƧŤƟĭ

Greek

PG 36

f. 108v a 5

Διὸς … γοναὶ

337.14

f. 108v a 7

Κρητῶν τυράννου

337.15

f. 108v a 8

Κουρήτων

337.16

f. 108v a 18

Φρυγῶν … καὶ αὐλοὶ, καὶ Κορύβαντες

337.20

f. 108v a 20

τὴν Ῥέαν

337.21

f. 108v a 26

καὶ Δημήτηρ

337.24

f. 108v a 27

καὶ Κελεούς

337.25

230

J. LOOPSTRA

Dam. syr. 7/16 BL Add. 12153 ff. 169v a 32 – 170r a 21

ňò

ł

ŏ ň Ņ ó Ō ł

Greek

PG 36

.ťƍƀōìƌ Ł÷ ĭ .ŴƉƧŴźƙſƢŹĭ

f. 108v a 29

337.25

Ō ŏ Ƨĥň ƑƀƏĭ łó ň ł .ƎƟó Ł÷ ƦƤò ƉĪ .ƎƀƆĬĪťňſŵŅ Ŷò ĭ

καὶ Τριπτολέμους καὶ δράκοντας

f. 108v a 35

Ἐλευσίς

337.28

f. 108v b 1

οἶδεν … καὶ οἱ τῶν σιωπωμένων

337.29

f. 108v b 4

Διόνυσος

337.30

f. 108v b 4

καὶ μηρὸς ὠδίνων … κύημα

337.30

f. 108v b 8

ἀνδρόγυνος, καὶ χορὸς μεθυόντων, καὶ στρατὸς ἔκλυτος

337.32

f. 108v b 11

καὶ Θηβαίων

337.33

f. 108v b 12

καὶ Σεμέλης κεραυνὸς

337.34

f. 108v b 14

Ἀφροδίτης

337.35

f. 108v b 21

Ταύρων

337.38

f. 108v b 23

Λακωνικῶν

337.39

f. 108v b 32

τὴν Πέλοπος

340.7

f. 109r a 3

Ἑκάτης

340.9

f. 109r a 5

Τροφωνίου

340.10

f. 109r a 7

ἢ Δωδωναίας δρυὸς

340.11

f. 109r a 10

ἢ τρίποδος Δελφικοῦ … ἢ Κασταλίας μαντικὸν πόμα

340.12

f. 109r a 16

θυτικὴ καὶ … ἔντομος καὶ Χαλδαίων ἀστρονομία

340.14

f. 109r a 25

Θρᾳκῶν

340.18

f. 109r a 29

Ὀρφέως

340.19

f. 109r a 35

Μίθρου

340.23

f. 109r b 2

Ὀσίριδος

340.24

f. 109r b 5

Ἴσιδος ἀτυχήματα

340.26

f. 109r b 6

Μενδησίων

340.26

f. 109r b 7

Ἄπιδος φάτνη μόσχου

340.27

f. 109r b 9

Μεμφιτῶν

340.28

f. 109r b 10

τὸν Νεῖλον

340.28

ŏŅ Ņ ł Ņ ƕĭ ł ÷ ƨũó ł ñŷƉĪť ł ÷ Ɗź ťƍŅ õ źŨ ò ŏ ň ł ŧ ĪŅ ó Ŵūĭ .ƁƤŅ ƌƢŅ ũ÷ ūŦųƭĭ ò ƨ÷ Ņ ìƀłñìŶ ťňſĭǓĪł ł ÷÷ ŷÿƇ ň ƘĪ .ťƀŅ ƘǓť õ . ņ Ņ

.ĸŴƏŴƌ ŴſĪŌ

ňŅ Ō Ō ł IJƧŤƊň Əň Īť ÷ ƖŅ ƠŅ Ƙĭ÷ Ō ƁźſĪĭŌ ÷ ƢŅ Ƙ÷ Īł ó ŏ ŏ .ĭĿĭŤŹĪ ň ÷ Ɵò ł łƧƧĭ ťňſŴƌŴŅ ƉĥŅ ĪŤ ňó .ƑƙƆŤƘĪó Ō Ɵĥł Īň ó .Ɓź Ņ Īł Ņ Ņ ÷ ƢŹ .ĸŴƀŌìƌŴƘĭ ŏ Ũł ÷ Īó ł ÷ ŹŅ ŴÿƇ ƁŌìƌĭĪĭŅ ÷ űŅ ÷ Ũ÷ Īť Ņ ÷ Īň Ī ŧ ĪŴ Ņ Ō Īł ó Ņ ƤëƆ ň .ĸŴƙƭ ťƀƠ ÷ ÷ . ł ÷ ƙñó ſƢŹ ł ň Ņ ƟĪ ó Ɖƞ ťƀł ŌëƆŤźƏŤƟł Īť Ņó ł ł ł Ņó Ņ Ņ ň ĭŦƦƀìƍŷŨ÷ Ī .ŦƦźƙƐƉ Ņ Ō ƌĭŅ ƢźƏĥ ň.ťſűÿƇ ò Ņ ÷ ƃł ÷ Ī÷ .ťƀł ƉŴ ĭł ł .ťʼnſŴƟņ Ń ĥǓŁ÷ ĥĪ ŏ Ņó ÷ ĥĪ .ĸĭŤƘĿĭ Ō Ņ ÷ ƉĪ .ĸĭĿƦƀ Ō Ō .ƑſƢƀƏĭĥ ĪŅ ó Ō Ō ŁŅ ÷ ŴŅ ſò ĭŌ ĪŅ .ƑƀƐſĥ ĪŦ Ņ űƌŤ Ō ÷ Ɖňò .ťňƀƐſ ł ŏ ł ÷ ſĿŅ ĭĥĭ ťƌŅ ĭĿŅ ĥ .ƑƀƘĥŌ ó Īť Ņ ò ň .ťňƀƙ÷ ƊƉĪ÷ Ņ .ĸŴÿƇƀŌìƍëƆĪł ó .ťƀò ũſ÷ Ł÷ Īó

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 BL Add. 12153 ff. 169v a 32 – 170r a 21

Ŧ ĽƢŅ ƣʼn ĭťƤŅ ŶĿõ Īł ŏ ƀƐ ł Ō ŷŨƎ Ņ Ŀʼn Ł÷ ĭƢ ł ňƀÿƇƖƉ .ťƍŅ ƀƕ ł Ō Ņò ÷ ĥ .ŧ űň ũƖłëƆƎſƦſ ň ł

.ŦŁǔƀƄƣŴƠƐõ Ƙ÷

61

ň ň Ņ ň .ŦĭųƌťƊƠƣƎƉƈƖƆĭ Ņ ň ŏ ũó Ơƌł ĭł ŦƦÿƇƊëƆIJĬ ŴƀƇ ł ň .ƗƊƤ õ ƌĭ Ņ ň Ō .ƎſŤņƌǔƐŨƈƀƃűƕĪ ŏ

ň Ņ

ł

ó ĬƨìƀŌìŶĪ÷ ĭ .ųƍƀƃƈźƉĭ ň ł ƍł ƃó .ĭƦ÷ Ũó ĽĭŴƤ ł ò .ƎƀŅ õ ìƍƉŦŁĭĿƦƀƉĪĻĥĪ ŏ õ ňƌ ó ŴƇƊ ł ħ÷ ĭŏ ŁIJĬ .ųƤʼn ƙƌƎƉ Ņň .ƈƙõ ƌñ ŦųƆŤŨ

ἑρπετῶν καὶ κνωδάλων

340.34

f. 109v a 16

ὑπερβάλλοντες ἀνοίᾳ

341.12

f. 109v b 25 οοο

ἐπ’ … ἒργοις

341.34

f. 109v a 25

κατατεμνόντων εἰς αἰσχρὰς

341.19

f. 111r a 11

καὶ ὑπὲρ τὴν συκομωραίαν

344.39

f. 111r a 16

τότε καὶ εἰσδεχέσθω τὸν Λόγον, καὶ ἀκουέτω

344.41

f. 114r a 31 ooo

ὃτι τοῖς σαρκικοῖς

353.9

f. 111r a 24

καὶ φοβερὸς … διὰ τὴν φύσιν

344.47

f. 111r a 34

σαρώσαντες καὶ κοσμήσαντες

345.1

f. 111r b 5

καὶ τῆς ἀρετῆς ἀπηρίθμηται

345.4

f. 111r b 17

ἑαυτῆς πάλιν πληρῶσαι

345.8

f. 113r a 6 ooo

τῷ Θεῷ περιπέσῃ

349.17

φωτίσωμεν ἑαυτοῖς

345.16

καὶ τοῖς ἄλλοις ἐκλάμπωμεν

345.22

καὶ ἢκοντα τὸν Λόγον ὑποδεχόμενοι

345.28

f. 112r a 25

αἱ προθέσεις

348.13

f. 112v a 17

ἵνα πληρωθῇ τὰ πάντα

348.44

f. 112v a 20

καὶ διὰ τοῦτο κτίζεται ἄνθρωπος

348.45

f. 113r a 32

ἔνθεος γίνομαι

349.35

f. 113v a 23

οὐ νόμος … τὸ σπάνιον

352.16

f. 113v a 28

ἢ πλοῦς εἷς τὸν θαλάττιον

352.24

f. 114r a 20

ὁ τῆς ἐρημίας καὶ ἄτροφος

353.4

f. 114r b 20

εἰ δὲ ὄγκοις καὶ σταθμοῖς

353.23

ł f. 111r b 32 ł ł Ō Ņ ň ł ñ ƌǔŶƧĭ f. 111v a 1 .ƎƍſĿųƍƉť ň ñ Ņ Ō ł ň ł ó ñ ƦÿƇƉŦŁ÷ ĥĪťƉĭ f. 111v a 7 .ƎƍƀƇũƠƉŦ ņ Ō ň Ņ ó ň ÷ ƨƉõ Ʀ÷ ňƌĪťƍƄſĥ .ƈƃ ł ň Ņ ŨŧĪĬƈźƉ ł .Ƌƀł ƟŁ÷ ĥťƤŅ ƌƢ Ņ łó

Ō Ł ñ ƢſĬ .ťƌĥŦĭĬŧ

ŏ Ņ ƨŅ Ō ìƀëƆĪł ÷ Īó IJĬŴƆ ñ .ťƏŅ ŴƊƌ Ņ ŏ Ņ Ņ Ņ ł ł ñ .ťƀƊƊſ ĭųƆűŶťƘŴŹƧĭ ň Ņ ƏĿ Ņ Łł ó Ʀ÷ ƉƧĭť ñ ſŅ Ī÷ ĽĪ ĭĬ .ťƍƀ ň Ņ òł ŏ ò ň ñ ƀŨ÷ ŴƖŨƎſűƌĥ .ƨƟƦ÷ ƊŨ ĭĥť 61

PG 36

f. 109r b 17

.ƎƆƎƍŶĿųƍƌł

.ƑƀƏĥŁĭ ÷ ƢƘ

Greek

231

ò BL Add. MS 12153 text: ŦŁǔƀƄƣŦƦŷũƣƦŨơƐƘ .

232

J. LOOPSTRA

Dam. syr. 7/16 BL Add. 12153 ff. 169v a 32 – 170r a 21

Ņ ŏ Ō ŅŅŅ ñ ŨĪŦ ŦŁŴƤƀ ĭĬ ÷ ÷ Ł÷ ǔũŶĻĥĪ .Ǝſǔņ Əõ ł Ō ł .ƑƀŹŤŨŤ÷ ƌł Īó Ō ƠŅ ŨĪł ó ĭųƆ Ņ ÷ ĿŴ ÷ ñ .ĸĭƦƍſ ň ň ŏ ĬƦŶŴ ÷ ƤƉƨŨŻƀƕõŌ Łó Ł÷ ĥűƃ Ņŧ ĿĭŴ ŏ Ņ . ƃ÷ Īó Ņó Ņ ł ó ł ň ñ .ŦƦƀìƍƖƍƃƅſĥ ƚ÷ ƙƃó Ʀ÷ ƉĪ ĭĬ

PG 36

f. 114v b 15

ᾧ τῆς κακίας προσώζεσαν καὶ οἱ μώλωπες

356.8

f. 115r a 14

τὰ Ναυάτου

356.27

f. 115r b 30

οὐδὲ τὸν ἐν Κορίνθῳ

357.1

f. 115v a 1

βαρηθεὶς τῇ ἀμετρίᾳ τῆς ἐπιπλήξεως

357.4

f. 114v b 26 ooo

ὃς συγκύπει κατὰ τὴν Χαναναίαν

356.13

Οὐδὲ τὰς νέας γαμίζεις χήρας

357.5

εἰ μὲν οὐ μεταγνόντας, δικαίως

357.19

f. 115v b 1

ὃς πλεονεξίαν μὲν … εἰδωλολατρείαν

357.25

f. 116r a 3

Εἰ μὲν φοινικικοὶ

357.47

f. 116r a 5

καὶ ἧττον αἱματώδεις

357.47

f. 116r a 9

εἰς ἐρίου λευκότητα φθάσατε

357.49

Ņ Ņ ł ł ƀÿƇ Ņ Źł Ī Ĩ÷ ĭň ŵƉƎ ̥ ò ŦƦ÷ ƇƉǓƧƧĭ f. 115v a 3 .Ʀƌĥ Ņ łñ Ō ſŴ Ņ Ņ ñƣŴŨ÷ ŁƧűƃƎ Ɖķĥ f. 115v a 24 .ƦſŤ ÷ ł ĪĪŦ Ņ Īł Œ ƇŶ ň Ņ ŏ ÷ Ƈŏ ƖëƆ Ʀ ł ŁŴ÷ ŨŴ ňŧ ǔƃõ ƦƘ . ÷ ÷ łñ Ņ Ɖķĥ ťƠň Ɗò ƏƎ ò Ņ ſƞŌ Ũ÷ ĭł ťňƀŅìƍƉĪƢ ŏ ł ň Ņ ł ň ŏ Ņň :ŴźƉŁ÷ ĥŧƢƊƕĪĬŁ÷ ĭĿŴŷëƆ

Greek

233

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

PS.-NONNOS SCHOLIA ORATION 39 (CPG 3011) Dam. syr. 7/16 BL Add. 12153 ff. 170r a 21 – 170v a 13

Ņ Ņ ƢƟ ĸŴƌĭ łň .ŦĥĿ ŏ Œ ÷ Ƈł Ɗõ ŶƎſĪĸĭ ň Ʀ ĥŵƆ Ō Ũł ó Ō ƢƠ Ɓźſ ň ł ŏ Ņ ł ĸŤźƌŤŨĭ÷ ĿŴƠëƆĭ Ō ƠëƆ ŏ ĭł ŏ ÷ Ƣƌł Īł ó .ĸŤʼn źſĿŴ ķĭűƟ ò ŏ ł ł ŏ ňƌĭ ó ó ł ķŴźũŷìƌĭ .ťƙƃķŴƤƠ ŏ ł .ķĭųƍſĮ ň ĻĥĪ ťſųƭƋƇƣ ÷ IJųƆ Ō ŴŅ Ŭſõ ƢŌ ū ñ Ņ ĸ Ŵſ Ŀ . ÷ ÷ Ō ó Ƣŏ ƙ÷ Ũł ó .ťƀł ūĭ Ņ ŏ ó ł Ņ Ō Ņ ó ł .ķŴŹŴÿƇƘĪ÷ ĭķĭűƀ÷ ƏŴƘĪ÷ ĭ ł Ō÷ :ŧƢſĥ Īĭ ňò Ņ ŏ Ō ũó Ƈł Ɖñ ĭł ťƠƏŴƘŁŴƆƎƀź ťſł Ŀō ŤƟĪł ÷ Ņ ň ňó Ņ ŏ .ƁŌìƌŴƘŤ÷ ƏĿŤƘĭ .ŧ ĿŴƟĭ Ō Ō ł .ƁƠƀŹƧ Ō ŏ ň .ƁŌìƍƀƏĭƧĥ Ņň ň .ĸĭƧŤƟ Ņ ň Ņ ó Ō .ĸŴƉƧŴźƙſƢŹ Ō Ō .ƢƀźƀƊſĪŌ Ō ŏ ň :ƑƀƏĭƧĥ ň Əň Ō ƉŤ .ƁëƆŤ Ņň ò Ō Ņ ó ł ñ ÷ Ƅÿõ ƇƉƑƉŅ ĪŤ÷ ƟĪł .ťƀũſ÷ Ł÷ Īť ł Ō ň Ņ ň Ũų ł ó ňƀƉĿõ ĥł ƊźƖ .ųźõ Ŷĭų .ŧƢſĥƈƀƃĬűƃ

Ņñ Ņ ň ł ó ųƆŧ Ƣň Ɵ ƁƤƌƢũ÷ ū ŏ Ņ Ō÷ Ņ .ĸŴƏŴƌ ŴſűëƆ

Greek

CN 2 pp. 217-242

f. 116r b 13

ἐκ Κρόνου

1.1

f. 116r b 16

τῇ Ῥέᾳ

1.3

f. 116r b 30

τὸν δὲ Δία ὑπεξέθετο ἐν τῇ Κρήτῃ

1.7

f. 116r b 32

καὶ … τοὺς Κορύβαντας καὶ 1.8 τοὺς Κουρῆτας ὀρχεῖσθαι καὶ κροτεῖν καὶ κτυπεῖν τὰ ὃπλα αὐτῶν

f. 116v a 24

ἣν καὶ τίθεται ὁ Θεῖος Γρηγόριος

1.21

f. 116v b 11

Φρυγίᾳ

2.1

f. 116v b 15

Ποσειδῶνος καὶ Πλούτωνος 2.2 καὶ Ἣρας

f. 116v b 32

καὶ παρεγείροντες περὶ τὴν ἐκτομήν

2.6

f. 116v b 34

τῆς Καρίας

2.8

f. 117r a 10

καὶ Κόρην καὶ Περσεφόνην 3.2

f. 117r a 16

ἐν τῇ Ἀττικῇ

3.5

f. 117r a 19

Ἐλευσῖνα

3.6

f. 117r a 21

τοῦ Κελεοῦ

3.7

f. 117r a 22

τοῦ Τριπτολέμου

3.8

f. 117r a 33

ἡ Δημήτηρ

3.12

f. 117r b 30

τῇ Ἐλευσῖνι

3.19

f. 117v a 8

Σεμέλη

4.1

f. 117v a 9

Κάδμου τοῦ Θηβῶν βασιλέως

4.1

f. 117v a 14

οὖν ἡ Ἥρα

4.3

f. 117v b 10

ἒβαλεν εἰς τὸν μηρὸν καὶ τὸν ἒρραψεν

4.15

f. 117v b 22

ἀνδρόγυνον καλεῖ τὸν Διόνυσον αὐτὸν

4.19

234

J. LOOPSTRA

Dam. syr. 7/16 BL Add. 12153 ff. 170r a 21 – 170v a 13

ł ó ł ň ł ł ł÷ Ʀ ƎŨŵł ÷ Ũĭķ ÷ ũƠƌƦ÷ ƉƎŨŵŨĪ÷ ł ň .ķƢũ÷ ūł ó Ʀ÷ Ɖ ŏ ƐëƆ ł ł ÷ ĭł .ĭĿŏ Ŵź ł ÷ ũëƆ .ĸŤƄƟŤ Ō ƐëƆ ŏ.ŴƍƀƇƀ Ō ĭł łñ ň Ņ ł Ō Ɖť ſĭǓ .ƎƀÿƇƖ Ņ Ņó ŏ Ņó Ō ŦƦƀŹŴŨŦ ÷ ŁƢſŵŶ Ō ÷ Īł ŧĪųŨťƄŅ ÷ ƀõ ũŶ ň Ō Ņ .ĸŴźƏŤƙſ÷ ĥ Ō ł .ťƍſł Ł÷ Ƨ ňò Ō ň ò ł ťƊƀ ƆĮťƍŶ ň Ō :ƁìƌĿƧ ŏ ŏò .ĭĿĭŤŹ Ņ ŏ ò łó ŏ ň Ņ ò ŏ ó ñ ƀìƌĭĬĪ .ťňſŁŴ ÷ ƠƏĪĭĥť ň ł Ō .ƑƀƉŤŹĿĥĪ Ō ĥŌ ň ƙſ ĬŁƢŨťƀł Ō ìƌ ŤŬƀ ÷ ł Ņ ň ł ĥĪó .ķŴƍƉŤƉŤū ÷ ň ÷ ƌł Ʀ÷ Ɖĭ .ĭĭĬƎſŌ Ʀ÷ ũƠ Ņ Ō Ō ĭł :ĸŴƀ Ņ Ō ìƌ ŤƏĭŤ ł Ƙŏ ó .ĸŴƀƇƀūĿĥ ÷ Ņ

ňó

.ƑƘŴƆŤƘ

Ņ ł ł .ĸŴëƆŤźƌŤŹ ĬƢũƆŸ Ũł ÷ Īó ÷ Ņ Ƙň ó ň ÷ ƘŌ ó ŴëƆŤ :ŧűƀ ň Ō Ɵł ĥ .ƁŹŤ

Ņ ł ł

Ņ Ō óň .ĸĭƢƀƘĥ ň ł ƈŹŤƉĪñ ŏ :ĸĭĥĮIJĬŴƇƕ

CN 2 pp. 217-242

f. 117v b 24

ποτὲ μὲν γυναικοζόμεν ποτὲ 4.20 δὲ ἀνδριζόμενον

f. 117v b 26

τοὺς Σατύρους καὶ τὰς Βάκχας καὶ τοὺς Σειληνούς

4.21

f. 118r a 3

μεθυστὰς εἰσάγουσιν

4.25

f. 118r a 18

ἡ Βοιωτία ὗς

4.30

f. 118r a 26

έμπέπλεκται ταύτῃ

4.33

f. 118r b 4

τοῦ Ἡφαίστου

4.40

f. 118r b 6

τὴν Ἀθηνᾶν

4.41

f. 118v a 12

τῶν φαλλῶν ἀπήρτων

6.3

f. 118v a 19

τὴν Λέρνην

6.10

f. 118v a 30

Ταῦροι

7.1

f. 118v a 33

Σκυθικόν

7.1

f. 118v b 1

τῆς Ἄρτέμιδος

7.1

f. 118v b 3

ἡ Ἰφιγένεια ἡ θυγάτηρ τοῦ Ἀγαμέμνονος

7.2

f. 119r a 3

καὶ ἐθηλύνωοντο

8.9

f. 119r a 8

τοῦ Παυσανίου καὶ τοῦ Ἀργιλίου

8.10

f. 119r a 16

ὁ Πέλοψ

9.1

f. 119r a 20

ὁ Τάνταλος

9.2

f. 119r a 23

ἒθυσε τὸν υἱὸν αὐτοῦ

9.3

f. 119r b 4

τὸν Πέλοπα

9.5

f. 119r b 10

τὴν Ἑκάτην

10.1

καταπλῆξαι καὶ δειματῶσαι

10.7

Τροφώνιος καὶ Ἀγαμήδης

11.1

Ἰουλιανοῦ

11.title

f. 119v a 8

ἐν σπηλαίῳ τινὶ ἀπέψυξεν

11.4

f. 119v a 25

τὴν Ἤπειρον

12.1

f. 119v a 27

ἐπισκιάζειν

12.2

f. 119v a 28

ὁ Ζεὺς

12.2

ł Ɖł Ł÷ Łł ó ł ÷ ĭų f. 119r b 26 :ƈŶň ĪŁ Ņ Ņ Ō ł Ņ Ō Ō ł .Ƒſűƀ÷ ƉŤūĥ ÷ ĭ .ĸŴƀìƌŴƘĭ÷ ƢŹ f. 119r b 32 ł Ō ŏŌ Ņ f. 119r b 30 .ĸŴƌŤƀƆŴſ

ł ŁƢƖƊŨ .ƋƇʼn ƣĶűƉŦ

Greek

ooo

235

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 BL Add. 12153 ff. 170r a 21 – 170v a 13

Ņó Ō

ŏ

ł ÷ ƙſƢŹĪł ÷ űň ÷ Ũ÷ Īł ÷ .ŧ ĪŴ .ŴƙƆĥ

Ō ƘŅ ÷ ťƀł ƟŴ ł ó ŨƎſĪ Ō ÷ ƘŤ ňó .ťƀł ƃĿŤ łł ň ó .ŧ Ī÷ Ƨĥ Ī Ņ ƘĥŅ ó Īł ó ķŴëƆŴ Ō ŏó .ťſł ŁŴ ÷ Ƙ ł Ō Ō .ƎƀëƆŤƀƘ÷ Ņ ŏŅ ň ò ŏ .ťňƀƉĭƞò ƟťƐƘ÷ ŴƟ Ō Ơł Ɖñ ĭł 62 ĭĭĬƎſŵŷ . ó ň :ĭĭĬƎňſĪ÷ ƦƤõ ƉĻĥ

ł ł ĭĭĭĬƎ Ō ƐƉ Ǝƀźƙ ƀñŌ ìŷŨ÷ ĪŅ 63 ĭĭĬ . ň Ņò ŏ ťźƘŴƐŨĭĭĬƎſűň ÷ Ņ ñŶ ł ł 64 ŧűŅ ó ũ÷ Ƅ : ÷ Ũ÷ ĭ ó ł .ƦƤõ ŹĿĥĮł ł Ņ .ƑſƢō źƏł ĥĭĿĭŏ ĮŅ Ņ Ō .ĸŴƀìƌ ŤźƏĭĥĭ Ņ ƢźƏ Ņ ĥł Ō ó Ɔĭ .ťƀł ūŴ ò ĪťƕĭĮƈƕ ŏ ł ƃŴƃ ÷ ŏ :ķŴƠƐñ ƌťũ Ņ ŴƊƀ ŏ Ɖň Ī÷ .ŦňĮĥǓķ ŏ ƠƌŌ ĭł ķĭųƍ ň Ō Ō Œ ł ł ÷ õ ìƍƃł ó Ł÷ ĥťňƀƟņ ǓŃ Ł÷ Īł ó .ťƀƠƐſĿŁ ÷ Ʀƀ ŏ

Ņ

÷ ĥ :ĸĭŤƘĿĭ ĸĭĿņ Ʀƀ ÷ ƉŌ Īó ň òŌ ìƍƣŁł ó ł Ơƀ Ō ƀÿƇ Ō ƟĪť ƎƀÿƇ Ō ũó Ơł Ɖñ .ĭĭĬƎƀÿƇ ł .ķĭųƆĭĭĬƎƀìŌ ƍƙƄ÷ ƉĪ ł ó ñ :ĭĭĬƎňſƦƀƉķĥ 62 63 64

Greek

CN 2 pp. 217-242

f. 119v a 35

τοῦ τρίποδος τοῦ Δελφικοῦ

13.title

f. 119v b 1

τῆς Φωκίδος

13.1

f. 119v b 2

δὲ ἐπαρχία

13.1

f. 119v b 3

τῆς Ἑλλάδος

13.1

f. 119v b 5

τοῦ Ἀπόλλωνος

13.2

f. 119v b 7

ἡ Πυθώ

13.3

f. 119v b 12

φιάλη

13.4

f. 119v b 13

αἱ ψῆφοι αἱ μαντικαὶ

13.5

f. 119v b 14

καὶ ἐπήδων

13.5

f. 119v b 14 ooo

ἣλλοντο

13.5

f. 120r a 20

θὐοντες γὰρ καὶ ἀνατέμνοντές

15.2

f. 120r a 22

ἐθεώρουν ἐν τοῖς τομίοις καὶ ἐν τοῖς ἣπασι

15.2

f. 120r a 33

n/a

f. 120r a 33

ὁ Ζωροάστρης καὶ … Ὀστάνης

16.1

f. 120r b 5

τὴν ἀστρολογίαν

16.1

f. 120r b 6

ὑπὸ τὴν ἂστρων κίνησιν ἀναφέρειν

16.5

f. 120r b 13

καὶ μυστήρια συγκροτεῖν ἐξ 17.2 ὧν Θρᾳκῶν θρησκεύειν ἢκουσεν

f. 120r b 18

Ὀρφεύς

17.4

f. 120r b 30

τὸν Μίθραν

18.1

f. 120v a 7

τὰς ἐλαφροτέρας κολάσεις παρελάμβανον

18.5

f. 120v a 12

ἐλίμωττον αὐτοὺς

18.7

f. 120v a 15

εἰ ἢγαγε

18.8

BL Add. MS 12153 text: ĭĭĬƎƀìŶŵƠƉĭ. BL Add. MS 12153 text: ĭĭĬƎƀƄŷū BL Add. MS 12153 text: ĭĭĬƎſŵŶ.

236

J. LOOPSTRA

Dam. syr. 7/16 BL Add. 12153 ff. 170r a 21 – 170v a 13

Ō ĥŅ ƑſƢō ƀƏĭ ň ň Ņ ŏ ÷ ŹƎƉĪ ÷ Ł÷ ĥ .ķŴƘŴ .ŀƦƌ

ň ł Ō ĸŤƌŤźƀŹ Ō ĥŌ ƑƀƐſ Ō ŴſŅ ĥ Ō ÷ Ɖň .ƑſűƌŤ ł Ō ƑƀƘó ĥ Ņ Ņ òł ł ň Ņ ł ł Ō ÷ ŌƧ ŷëƆĭťƌĪǔ÷ ŷëƆĭ .Ƒƀũſ ŦŁ÷ ĭŴ ŏ ĭł ňŦ ĮŴò ƠëƆ

Greek

CN 2 pp. 217-242

f. 120v a 30

Ὄσιρις

19.1

f. 120v b 2

ὑπὸ τοῦ Τυφῶνος ἐσπαράχθαι

19.3

f. 120v b 9

τῶν Τιτᾶνων

19.6

f. 120v b 15

ἡ Ἲσις

20.1

f. 120v b 16

τῇ Ἰοῖ

20.1

f. 121r a 2

τὸ Μενδήσιον

21.4

f. 121r a 30

Ἄπις

22.3

f. 121r b 21

τὰς ἲβεις, τοὺς κροκοδείλους, 24.1 τοὺς ὂφεις, τοὺς αἰλούρους

#20 Oration 41 Oration for Pentecost (CPG 3010) Dam. syr. 7/16 ff. 170v a 13 – 170v b 8

BL Add. 12153

.ƁźƏŴƠƀźƌŤƘ

f. 121v a 2

Πεντηκοστήν

f. 121v b 11

τῶν ἑστώτων καὶ κρατουμένων 429.17

f. 122r a 7

οἱ Πυθαγορικοὶ

429.35

f. 122r a 12

οἱ ἀπὸ Σίμωνος, καὶ Μαρκίωνος, οἷς δὴ καὶ ἰσαρίθμους τινὰς Αἰῶνας

429.37

f. 122r b 18

τὸν Ἰωβυλαῖον

432.8

Ō

Ņ Ō ňó Ņ ňò Ņó Łł ó Ʀ÷ ƉĭƎ ƊŅ ƀò Ɵñ Īó .ƎſĪķűŶ Ņ ĥł Ł÷ Ŵŏ Ƙó .ĸŃĥĿŴū ÷ Ņ Ņ ł ò ň Ņ ƏŌ ťƊÿƇƕĭ .ķŴƀƟō ƢƉĭķŴƊƀ ň ť. ƍƀŅ Ņ ìƍƊŨƁì ſŴł ƣł ł ň Ō Ō

÷ ſŅ ĥĪ .ŦŤƀƇƀŨŴ

ťƐƍūťƌĬƢƀūƎ ƀìŌ ƌųƄł ÷ Ɖò f. 122r b 24 ÷ Ņ ſǓŌ Ŧ. Ʀ÷ ó ƀƤ ł łó ň .ƅƉƦƐñ ƉŦƦƊ[Ƅ]ŶĪŦƦƀŨ f. 122v b 10 ň

ŏ IJĬŴſ ƞŏ Ɖõ Ł÷ ĥƧĪ ñ .ťſŅ Ŵõ ƣĪ

Ņ Ō ÷ Ɵĭ Ņ űŏ ÷ Ũ÷ ĭł .ťƀŅ Ɩƀũƣť Ōł ň Ņ ŏ Ņ ŏ ł ÷ ſŴõ ƣťƀìƌŴƃƢ÷ Ũĭ÷ .ƗƤƀƭĪť Ņ ł ň ň Ņ ĥł .ťƌõ ĥťƌĿƦ÷ Ɖŧűŷƃ ó ūł ó .ƎſĪťƍŅ ŨƢ

Ņ ƐŅ Ũł ÷ .ťſŅ ŵŷ ł Ņ ŨŴƆĭ ƎſĪťƊƀ Ņ ò Ņ .ƎƤŬ ÷ ƣ

Greek

PG 36 428.51

καθιεροῦσι γὰρ … ἀπαρχὰς τῷ 432.11 τοῦτο τὸ γένος ὁ τῆς Σοφίας οἶκος ὑπερειδόμενος

432.44

f. 123r a 26

τὸ ἴσον οὐ δυνηθέντας

433.26

f. 123r a 28

καὶ τὴν ἑβδόμην κατασκοπὴν

433.27

f. 123r a 30

ἑλισσαίου τε τὴν ἴσην διάκαμψιν

433.29

f. 123r b 5

δὲ ὁ λεπρὸς

433.34

f. 124v a 8

ὡς οἰκείοις ἤδη συνδιασκέψομαι

437.36

f. 125r b 27

καὶ οὐ τῇ ὄψει, τῇ θέσει δὲ στασιάζοντες

441.4

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 ff. 170v a 13 – 170v b 8

łł

ŏ

ł

ĭųƊƕĪ .ƑƄó źƉķ õ

ŏ ƀŅ ÿƇƉŴ Ņ ó Ɵť Ņ ƣŏ .ťƣŅ ĪŴ ŏ ł ł÷ Ņ ƙƉĸ ŤƀƏŌ ĭò ĥŴƆ .Ǝƣǔ łň Ņ .Ʀ÷ ſĥŌ ŴƌĭƢņ ŹĥĥŁ÷ ł ň ŏ .ťŶŅ ĭĿƈƕƎňſƢŹ ƞƉĪĪł ł ł ň ŏ ŏ .ķĭųƌĭĬŦĭĬƑƙŹƦ÷ Ɖűƃ ňł ň Ņ Ņ Ō ŏ ŏ .ťƌĿŁŁŧƢƠſĥ Ł÷ [Ŵ]ſŴƣƦƌĥĪ łňó

ł Ł÷ ŁƎƘĥ .Żƀƕ

ň ł ƟƎſĪƅ Ƈň Ɖõ Ł÷ ĥ ÷ .ƦſŤƉű Ņó

Ņ

ł Ņ Ō ł

÷ ǔũ÷ Ɔĭ .ŦƦƊƀ õ ƠëƆĭŦƦſ ò Ƙŏ ó ű÷ ũň ÷ ƕŅ ñ ƅƘųƉł ƚƇŶŴƆŏ ĭŤ ʼn ŏ ƣŅ .ŴƆĭŤ ņ ň ł ň ó ťƍƄſĥĪ ƅ÷ Ƥł Ƙł Ł÷ ĥĭ .ŦĬŅ õ Łó Ł÷ ĥťƃĿĬ ł ň ŭ÷ Ƈõ ƘŁ÷ Ō Ņ ñƣ ƎſĪĭĭĬƎƀƖƊ ł ŏ ł .ķĭųƀLjƊƊŨ ł ò ł ł òŅ ł ó ł÷ .ťňƀŅ Ņ ìƌƧƧĭ :ťňſűŅ ÷ ƊëƆĭťʼnſĭņ ŁǔƙëƆ Ō ł ŏ ò ň ł Ņ ň ň ň ťƀźſǔƠƆ .ťƀŨ÷ ŴíLJĭťſǓƞŅ ƊëƆ ł .ťƀʼn Ũǔ ņ ÷ Ń ƖƆĭ ł ó ƠëƆ Ņ ĪŤŅ ÷ ƘŤ ł ĭł ň.ťƀƟĭ Ņ Ņ Ō ł ł ó ƌŧĪĬ ł .ĸŴƃ÷ ŴƀźƌĥĪ :ƢũƐ

BL Add. 12153

Greek

237 PG 36

f. 125v a 29

καὶ οἷς συντέτακται

441.22

f. 125v b 30

τελειότης, ἁγιασμός

441.37

f. 126r a 3

περὶ οὐσίαν δὲ ἀφορίζεται

441.44

f. 126r a 19

ἐκεῖνα θεατρικῶς

444.4

f. 126r a 24

παιζόντων κατὰ τοῦ Πνεύματος 444.6

f. 126r b 10

τυπούμενοι … τὸ ἡγεμονικὸν

444.16

f. 126v a 33

ἂλλος δὲ, ἵνα σὺ τὴν ὁμοτιμίαν ἐνθυμηθῇς

444.46

f. 126v b 21

τὴν μοχθηρίαν

445.9

f. 127r b 14

ἐπηγγέλθη δὲ ὑπὸ … πρότερον

445.44

f. 127v a 3

καὶ τὴν κτίσιν καὶ τὴν ἀνάστασιν

448.14

f. 127v b 25

μετατίθησι καὶ ποιεῖ Παύλους ἀντὶ Σαύλων

448.41

f. 128r a 31

ἐνταῦθα ἐπίσχες, καὶ διαπόρησον, πῶς διαιρήσεις

449.15

f. 128r b 1

δὲ ἀκούεσθαι, οὕτω κτυπουμένου

449.19

f. 128v a 30

Πάρθοις, καὶ Μήδοις, καὶ Ἐλαμίταις, Αἰγυπτίοις, καὶ Λίβυσι, Κρησί τε καὶ Ἄραψι

452.9

f. 128v a 33

καὶ … Καππαδόκαις

452.11

f. 128v b 20

ὑπ’ Ἀντιόχου ταύτην ὑπολαμβάνειν

452.20

#21 Oration 27 The First Theological Oration: An Initial Refutation of the Eunomians (CPG 3010) Dam. syr. 7/16 ff. 170v b 8 – 170v b 25

ŏł Ō ò ň ŏ ł Ŵƣťƍ ňõ ƃĬŴƆ ÷ .ĭĬŤƍŨŵŨŦ ň ł łŧ ǔŹĥĥŁĭĸňŤƟĿŤƟł . ÷

Ņ ĥ .ŴƌŤƀƉŴƌĭ

BL Add. 12153

Greek

PG 36

f. 129r b 5

εὐνομιανῶν

12.28

f. 130r a 18

οὐχ οὕτω τὸ πρᾶγμα εὔωνον

13.43

f. 130r b 20

τοὺς ἱππικούς, καὶ τὰ θέατρα

16.10

238

J. LOOPSTRA

Dam. syr. 7/16 ff. 170v b 8 – 170v b 25

ł ň Ō ň Ņ ŏŅ ň ó łñ .ŦŁŴƃĮŁŴƆƎſƦƀƉĪ

Ō ƕõ ŁƦƉĭƎíſƞŌ ƆĥƦ÷ Ɖ .Ǝƀźƀ

BL Add. 12153

Greek

PG 36

f. 130v a 10

καὶ βαρυνθέντες ζημιωθεῖεν

16.21

f. 129v a 20 ooo

πρὸς νίκην φέρει

13.9

f. 129v a 35 ooo

συμφορᾷ

13.16

f. 130r b 34

ἢ τῶν τροφῶν

16.16

f. 130v b 32

τὸν ἐπιβάτην

17.7

f. 131r a 23

τὰ κύκλῳ

17.20

f. 130v a 26 ooo

16.33

ó ł

καὶ πρωὶ καὶ μεσημβρίας διηγεῖσθαι

.ĸŴźƙƊƟ

f. 131r a 2

τῆς νύσσης

17.9

ň ł ň ň .ŧ ƢŨó Ʀ÷ ƌƎňſĿƞƊëƆƧ

f. 131r a 5

καὶ μὴ εἰς Αἴγυπτον ἐκφερώμεθα

17.10

ň Ņ òł

.ŦƦƖũŨ

Ņ Ņ łó ŦƦƀŅ ƏĿ ŁƎƉĭ ťũƃƢƆűƃ ł÷ .ŧ ĪŅ űŅ ŷò ŨĪƎƀƆĬĪ łň Ņ ł ł ƤƉ Ņ Ƣł Ũ÷ Īĭ ł÷ ÷ ĿųźŨ÷ ĭť .ťƌƦƌŧ Ņ

Ņ

Ņ ű÷ Ɖűƃ ł ƠëƆ ł f. 131r a 17 .ƧĮŴŬ ÷ŏ Ɖõ ĭť Ō ƀŅ ƊƤƆ ł ƊŅ ſõ ƢƉť ł ĭł Ō Ƥź Ņ Ɖť Ʀ ÷. ſŤƀ ò ł ó ł

Œ ƊŶ ó Ʀ .ƨʼn íƖŨ õ Ƣʼn ƆƧ

ň ň Ō ǓŴŏ Ũó ĪťƍƊƆ ÷ .ƦƌĥƋƀƠƉŧ ł ł Ō ł ó .ƈƙõ ÷ ñƣĭŸìƀìŷƘ÷ Ī ł ſƦ Ō ĿƢ Ō ſł .ƦƀƘ Ņ ň Ņ ň ũ÷ ŷëƆ .ŦƦÿƇƉĪ ųñ ÿƇ ł ŏ ó ł Ņ .ĸĥĿŴūĥ ÷ Ł÷ ŴƘ Ō ĥŅ Ņ ƘǓĭ ňťſŴƠƀ ÷ ŏ Ōó Ņ .ĸĭĿŴƠƀƘĥ Īň ÷ ň Ņ Ō ł Ō ŹŴ źƐſĿĥ Ī :ƑƀëƆŤ

ἐξάπτει τε καὶ ἀναρριπίζει καὶ 17.14 εἰς οὐρανὸν αἴρει

f. 131v b 25

οὐ φιλανδρίαν

20.27

f. 133r a 10

τί σφηκιὰς ἐγείρεις

24.8

f. 133r a 17

κοῦφον καὶ ἄνανδρον

24.10

f. 133r a 20

πλέον θηλύνας

24.11

f. 133r a 30

τὴν ὠδῖνα τοῦ λόγου

24.15

f. 133r b 4

Πυθαγόρου

24.23

f. 133r b 5

τοὺς Ὀρφικούς

24.24

f. 133r b 16

Ἐπικούρου

24.29

f. 133r b 19

Ἀριστοτέλους

24.30

#22 Oration 29 The Third Theological Oration: On the Son (CPG 3010) Dam. syr. 7/16 BL Add. 12153 ff. 170v b 25 – 171r b 22

Ņł

łł

÷ ĪĪł ÷ .ťŨó ĿƧĿŤƄƌ

ň ł Ņ ƣĭ ł Ƨĭơ ƊÿƇ õ Ō ƙƌ .ŧĿñ ĬŴƍƆť Ņ ł ơſõ ƦƣƎ ƉťƌƢŶĥť ƍ Ũ ŵŨ ÷ ÷ .ƎƆ ł ŏ Ũł Ō ƇƕƎƍŶĪ ł Ɗƀ ŴŷƇ .Ǝƍƀ

Greek

PG 36

f. 133v b 13

τὸ μὲν ἐπιτιμᾷν οὐ μέγα

73.16

f. 133v b 26

τε καὶ ὥριμον εἰς φῶς προενέγκωμεν· οὐδὲ ἄλλοτε μὲν σιωπήσαντες

73.22

f. 133v b 28

μόνον ἡμεῖς νεανικοί

73.24

239

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 BL Add. 12153 ff. 170v b 25 – 171r b 22

łó ň

łó ň

ŏ

ŏ ƣõ ŁŁ÷ ĥ .ķŴƖƣŁƦ÷ ƌĭŴƀƖ

Ņ ó ĽƢŏ Ƙű ł ó ŶĪ ł Ƙĭ ł IJĬŁŴƆ ñ .ƅ÷ ňƀƐƉť Ō ŏ ŏ Ō Ņ Ņ Ņ Ņ Ņ ł ťƊƀõ ƠƉťƍƀƃ÷ Īŧ ÷ ƢƠſĥŁŴſŴƣĪ Ņ Ņ Ņň ł Ʀƀ Ō ƌŦ ųñ Ņ ƀÿƇƖ ì ƍ ƀ ÷ Ũ÷ ĽƧ Ō ƆŌ ŏ Ƈƀ .ŦŁĭűƀ ň ƤƊ ň Ņ ƣĪ ŭ÷ Ƈł Ƙł Ʀñ ÷ Ɖť ň ł .ŸƤƉõ Ʀ÷ Ɖĭ ÷ Ɖł ĥƧĪ .ťƤŅ Ŷł 65ťƍƃĬ ĻĥĪƢ ōñ Ņ łťňƌĿŁňŁĶ ŏ ó űƉť ó ūň÷ ĭò ĭĮĪ . ÷ ł ł ł ł ň ŭ÷ ƇƘƦ÷ ƌĪť ÷ ƍŅ Ƅſó ĥ Ņ Ō Ɖñ ĥ .ƎſƢ Ō ň .Ǝƍł ƀõ ƖŨó Ł÷ ĥƧ ň

ł

ň

ñ ƍõ Ɖĭ ñ .Ī÷ ƢƉŁ÷ ĥ .Ī÷ ƢƉõ Īł ó ĭĬŴ Ņó

ŏ

ł ĭųƇſĪIJĬŧĪĬ Ō .ŦƦſűŅ ó Ŷķ

ł ťŨň ÷ Ņ ñĽƧűƃ ň Ĵ÷ Ŵŏ Ũ÷ ĥƎƉ ó 66 ƦƊ . ƀŌ õ ƟŁ÷ ĥ Ņťƙ÷ Ơñ ƌƢƀūƧ . Ņ ł .ƎƐŅ ƀŌ Ɛƌ ō ò ƁŌ Ŭó Əñ Ī÷ ĭł ň

.Ǝƍł ſõ ĭĿƧĥ

Ņ ł ňł ňò ł ň Ņ ÷ Ī ł ƨʼn ƉŸ ťƖŅ ũƟ ƄƣŁ ĭĥñ Ņ .ťƊŅëƆĭĽĪŏ Ņ Ņ ó ł Ņ Ņ ŏó ŦŁƢó ũƀ ƏĪťƀƉĭĪ Ō ó .ƦƊƀƟŁ÷ ĥʼn ƎſųƍƉĪ ň Ņ ł Ɖň Ū÷ Ƥł ŶƦ .ŦŴ ñƣĪĶűƉƦƌĥ Ņ ł ŏ ó ňƌƅƆĪťƘĿ .ľŴũƤ ňñ Ņ ŏ ó ł ó ĥ ň ƦƌĥťƖŨ .ŴÿƇƃņ ƦƐƊëƆ ł ó ĪƅƆƋ ňƀƟł ĥñ Īň ł .ƎƄſĥ ÷ ƢŹ ĽĥĶűƉĪĭ .ťŨŤ÷ Ũĭŧ ʼnñ

65 66

Greek

PG 36

f. 134r a 32

ἐπαίχθησαν καὶ παιζέσθωσαν

f. 134r b 13

οὐχ ἣν ἓν περιγράφει πρόσωπον 76.16

f. 134r b 18

ἣν φύσεως ὁμοτιμία συνίστησι 76.18

f. 134v a 23

μή … ἀκούσιον τὴν γέννησιν εἰσαγάγωμεν

76.34

f. 134v b 31

ἡλίου … μεριζόμενον καὶ μετρούμενον

77.14

f. 135r a 31

μὴ λέγω ὅτι κἀνταῦθα πάθος

77.33

f. 135r b 9

συνδυασμούς τινας ἐννοεῖν

77.39

f. 135v a 18

ὥστε μερίζεσθαι

80.15

f. 135v b 34

φασί

80.42

f. 135v a 22 ooo

μὴ τεθελήμεθα

80.16

f. 136r a 5

τετυράννηται. καὶ τίς ὁ τυραννήσας

80.42

f. 136r a 14

τοῦτο χαρίεν αὐτῶν

81.2

f. 136r a 28

ἐκ θέλοντος ὑπέστης τοῦ σοῦ πατρός

81.8

f. 136r b 34

οὐδὲ γὰρ ἕπεται

81.25

f. 136r a 4 ooo

καὶ λίαν σαθροῖς

80.41

f. 136r b 28 ooo

μὴ μεθύομεν

81.23

f. 136v a 16

τι προσπαίξω καὶ τὸν πατέρα

81.37

f. 136v b 32

ἢ εὕροις λόγους συμπήξεως

84.12

f. 137r a 3

τροφῆς ἐξομοίωσιν

84.15

f. 137r a 6

ἐξ ὧν συνέστηκας

84.16

f. 137r b 14

ἂν ἄξιόν τι διανοηθείης

84.33

f. 137r b 25

ὅτι γέ σοι νοεῖν συγχωρήσομεν. βούλει παραστήσω τὸ πῶς

84.37

Other “masoretic” MSS read: ťƃĿĬ. BL Add. MS 12153 text: om. Ƨ.

76.11

240

J. LOOPSTRA

Dam. syr. 7/16 BL Add. 12153 ff. 170v b 25 – 171r b 22

ň ŏ

ŏ ł

÷ Ũ÷ ŴƠƏ .ƧĭĬŁŴƆ Ʀſƨ

ł Ō ň Ʀ Ǝſųſ ſĥƧĪƎƀƆĬƎƉ ł ĥʼn ł õ ƟŁ Œ. Ɗƀ 67 Ʀ Ņ ň ł ŏ IJĬťŹĬõ ĿƦſŴƣƎſĪťƃĿĬ Ņ .ƅƇſĪťſŅ ŵŶ ò Ņ ìƍſĿŅ Łł ťƙƀƠ ÷ ƣƁ ł Ņ ŏ ł ł űŷƃ Ō Ɖŧ Ņ ĥŦ Ł÷ ŴƉ .ƎƀÿƇƖ õ Ī÷ ĭ Ņ ł .ŦŁűŶõ Ņ

Ņ .ťƊƀƏŴƆ

Greek

PG 36

f. 137v a 10

ἐναντίως περὶ τὴν … ὕλην

85.1

f. 137v a 13

κἄν τινες ἀγένητον ἀναπλάττωσιν

85.2

f. 137v a 17

ἐνταῦθα δὲ σύνδρομον τῷ εἶναι 85.3

f. 137r b 32 ooo

τὴν ἀμβλυωπίαν

84.40

f. 137v a 21

τὸ ἀμφίκρημνον

85.3

f. 138v b 2

καὶ τὴν ἰδέαν συνεισάγοντες

88.28

f. 139r b 2 ooo

καινὴ

89.14

f. 138v b 26

οὐ τἠν τοῦ ὂντος θέσιν

88.37

μάθοιμεν

88.44

ł ƌŌ f. 139r a 8 .ƚ÷ ƆŤ õ Ņ Ņ Ņ ł ŏ f. 139v a 30 .ŦƦƀìƌǔŬƘťƌǔŬƘħĭŁ ł ł ł Ņ ó ƃƎƆƎ ó ƀŌ ŨƢ÷ ƠƉĭ f. 140r a 29 ÷ ũÿƇ .ťƤŅ ũ÷ ſł Īť

πάλιν οἱ σωματικοὶ τὰ σωματικά 89.42 καὶ προσοίσουσιν ἡμῖν τὸν κύνα, τὸν χερσαῖον

92.27

f. 140r b 5

καὶ μετέχει ταύτης ἐπ’ ἴσης

92.31

f. 139r b 20 ooo

ὦδε ἂν μάθοις

89.20

f. 139v b 2 ooo

βουνῶν γεννᾷ

89.44

f. 140r b 30

τῷ θεῷ παραζευγνὺς

92.42

f. 140v b 3

πρότασιν

93.16

f. 140v b 30

παρὰ τὸ πῇ καὶ ἁπλῶς ὁ παραλογισμὸς

93.28

f. 141r b 15

συνεισάξει

96.10

f. 141v a 1

πείθειν ἡμᾶς

96.21

f. 141r a 8 ooo

ὂν ἀξιάγαστον

93.38

ó Ņ ìƌƢŶĥ Īł .IJĬĭƦſĥťƀł ƏĭŤŨƁ

f. 141r a 15

ἑτεροούσιον εἶναι

93.40

Ņ Ņ ƍƟŴ Ņ ſŏ .ťƉƦ÷ Ŷť

f. 141v a 24

εἰκών, σφραγίς

96.39

łó

ł

ŏ Ō ſŅ Ŵõ ƣťƌųŨ Ļ÷ ŁŴƤŏ Ɖõ ĭ .ƦſŤ .ƚƆĥŁƎƃĬ

ňŅ

ó

Ō ű÷ Ƈſñ ƨʼn òÿƆŁʼn .ƁëƆ ŏ ł

ó

.Ʀƌĥ Ĩ÷ ĭŵõ ƉŦųƆƧűƃ

Ō ł Ņ ół .ƑƀƏŤŹĭƢƘƧ

ƦſŤźƀƤ ƘĭIJĬŦ ĭĪŅ ĽĪł ÷ ÷Ņ ó ŏ Ņ ł Ņ ł ŏ Ņ ł .ƨíƖƉŴÿƇƖƉ ň ň ň Ōó .ƎƆűũƕõ ŁťƐƀõ Ƙĭ

.ŦŁŴƍƀƖźƉ

Œ ÷ ſŴ ł ƣŅ ųñ ňſƦ÷ ſĥŌ .ŦŁĿŴƉĪƦƆƦ Ō ŏ

67

Ņ

Other “masoretic” MSS read: ƦƊƀƟŁŁĥ.

241

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 BL Add. 12153 ff. 170v b 25 – 171r b 22

Ņŏ Ņ

.ƧŴÿƇƕñ ĶűƉƧĭ

f. 141v b 4

ŧƢŅ Ũ÷ Īł ó IJĬ f. 141v b 21 ñ Ōł ó ł ñ ł ň ñ .ƚ÷ Ƈʼn ſĪŌ IJĬ ñ f. 141v b 25 .ƚ÷ Ɔĥ õ ŁűƠƘŁĥĪ IJĬ Ņ ŨŦ ł Ŵň õ ñƣĴųƆƧ Ū÷ ƃň ó Ŀł Ł÷ Īł ťƊƤ f. 142r a 10 ŏ Ņ .ťƉĭĿĭ ň Ņó Ō Ō f. 142r a 15 .ťƌĥťƌ ŁŧűŅ ÷ ſõ ŤŨŧűŅ ÷ ſõ ŤŨ ň ň ó òŏ Ō Ō ł ň ƨŨŴƉƎƀÿƇƀõ ƠƣĭƎſƧĪķŴƌĬĪ f. 142v b 6 Ņ ŦŁ÷ ǔƀŅ ƠŌ ſł ñ ł Ō Ņ Ņñ ƎƉƢ ÷ Ņ ň Ơſ .ťŷìƀìƌ IJĬĭƦſĥ .ŦƦ÷ ƍõ ƤŨ ł ňŅ .ťƐŅ Ƅ÷ Ɖ ħ÷ ųſñ ł ŏ Ŵƀ ŏ ŬƆň ĭł ñ Ŷň ĭǓĭķ .ĺł̊Ūõ źƉť ÷ Ņ Ņ

ł

ł ň ł ł ł ó ň Ņ ó ŷŨ ŏ .ƁłìŷƊƉƢŨó ƦƐƉťŨĿŴ ñ Ũó Īó ŵł Ɖ .Ʀ÷ ſł ŤſŴ ñƣƁŌ Ŭó ƏĭƎ

Ņñ Ņ ł ơƇʼn Əť Ɛƀł Ɵƈƕ ó Ɖň ñ Ɨũł ó Ɵł Ʀ÷ Ɖĭ ň ŁŴƆ .ŸƆł ƦƤ łñ ň ò ł . ň.ťƍƙ÷ Ɖť ƀìŶĪťƍƇſĥ ł Ņ ŏ ñ Ʀ ñ ŷň ƉŅ ÷ ƏĭƎſĪť .ĬŁʼn ŴƊŨĿ ňŅò ň

÷ .ťƌ Ł÷ ƨʼn ƙëƆƎƀƆĬ

Ņ ň ł Ņ ūĿĭ ķŴƌŤ ÷ ł ĥƎƉűŨ ň ñ ųëƆ ñ .ƚ÷ ƇŷƤł ƉķŴƌ ł .Ŀųƍƌł Ņ

ň

ŅŅ ŏ

.ŦƦÿƇƉĪ ųñ Ũ÷ ĿĭĿťƍƃĬĭ

ŏ ÷ Īł ŁƧťŶŅ ĭĿŏ ÷÷ .ķŴƄƕ Ņ ŏ ł ł Ƙĥ÷ :Ŀųñƍìƌ Ʀ÷ ſĥŌ ƢŶŴƤƉƎ

Greek

PG 36

ὧν οὐδὲν ἐπίκτητον

97.1

τὸ ἒκτισε

97.10

τὸ ἔμαθε, τὸ ἐντέταλται, τὸ ἀπέσταλται

97.11

συντιθέναι τὸν ὁμώνυμόν σου θεὸν καὶ παρέγγραπτον

97.24

μέρος ἐπεξιόντα ἐξηγεῖσθαί

97.26

τῶν κοπιώντων καὶ πεφορτισμένων

100.42

nf f. 142v b 8

ἐστὶν ἀνάπαυσις. ἐβαρήθη μὲν 100.44 ὕπνῳ

f. 142v b 11

δίδωσι τέλος

101.1

f. 142v b 19

καὶ λεγεῶνα πνευμάτων βυθίζει

101.5

f. 142v b 27

πωλεῖται, καὶ λίαν εὐώνως

101.11

f. 143r a 1

ἐν τῇ ἐρήμῳ καταγγελλόμενος. 101.17 μεμαλάκισται

f. 143r a 4

ἐπὶ τὸ ξύλον ἀνάγεται προσπήγνυται, ἀλλὰ τῷ ξύλῳ τῆς ζωῆς ἀποκαθίστησιν

101.19

f. 143r a 19

ζωοποιεῖ δέ καὶ καταλύει τῷ θανάτῳ

101.28

f. 143r a 28

ταῦτα τοῖς αἰνιγματισταῖς

101.38

f. 143r b 15

ὀργάνου

104.4

f. 143r b 28

τούτους μεταβαλὼν

104.12

f. 143v a 3 ooo/rep.

ἀναλάμψειεν

104.17

f. 143r b 18

τὸ ἀσθενὲς τοῦ λόγου

104.5

f. 143v a 1

καὶ τὸ πνεῦμα μὴ σβέννυτε

104.16

f. 143v a 3

ὀψὲ γοῦν ἀναλάμψειεν

104.17

242

J. LOOPSTRA

#23 Oration 30 The Fourth Theological Oration: Second Oration on the Son (CPG 3010) Dam. syr. 7/16 BL Add. 12153 ff. 171r b 22 – 171v a 26

ł ň

Ņ

.Ƌƀł ƟŁ÷ ĥƈƃ ųñ ŨĪ

łó ň ŏ ĪĪ ŏ ƨʼn Ɖňò Ō ƦƤ ƉķĭĬĽĭ .ƎƀëƆĥ ó ƀŌ õ ƏĪŦŴŅ Ŷł ĭĥñ .ĶűƉƋ

Ņó Ņ ł ŦƦƀ űŅó ÿõ Ƈſł Ɖű÷ Ɵ IJųŨƎſĪŧ ñ ł ò ň .ŦŤƀŬƐëƆ Ī÷ űł ó ũ÷ ƕƦ÷ ƉĪ ł Ņ ó Ņ ł Ņ ŏõ .Ĩ÷ ňŵƉŦƦſųƉĥŦŁŴƉĪƋƕ Ņ ŅŅ .ťƊƀñ ƏƎƇƘŵʼn ƆťƉűƕĪ ł ň .Ǝũ÷ Ɛõ ƌĪ łõ ű÷ ũƖ ÷ .ťŨƧŧƢŨĭƎſĪ ʼn ó ƤƉ Ņ ł ĥł ł Ņ ƊƄſ ƨ ñŶĪĪƎ .ťƤŅ ŶƎƉ Ņ Ņŏ ň ÷ Ł÷ ĥʼn .ťƙ÷ ŹŴƕƈźƉĻĪĿ ł Ō ñ ìƍƉƦƆŁĪ .ħó ĿĪ IJĬƁ õ ň ň ň ł .IJĬĭƦſĥŦĭųõ ƌĪŦŴ ñƣĭ ŏ Ō ň űŅó ũ÷ ƕŅ ñ Ī ł ł ŏ [ĭ]ŵƉ :ŸŅ ƕŴŹŴƠŹĥǓƧŧ ʼn ň Ņ ł ŁŴ÷ ūŏ .ŦųƊƣò ĪŦ ÷ ñ ňƀò ł ìŶ ĭĥñ .Ū÷ Ɛňõ ƌŅ ñ Ī IJĬ ñ .ťƍŅ õ ſĪŌ ó ĭĥť òŅ

.ƧŴƇƕƅſĥƢƀūŴƆ

68

Ņ Ņ ò Ņ Ņ Ũł ó Ʀ÷ Ɖň .ŦŁ÷ ŴƀŌ ƏĥŁŴƆťƀƖ Ņ ł ł łŌó ł ó ň Ō ň ƧĪť Ņ źŷƉŅĭ .ťŅ ſŁĿł Ł÷ Ī .űƇſõ Ʀ÷ ƌ .ƨƊūł ó ųñ Ũƨũó ƠƉ ó .ťƏĿŴƘƦſĥƧĪ łñ ł űň ƟťƊƇƕťƌƢŶĥƁ ĜƋňƀƟĶ ƃó Ō

ł ł ňƀõ ƟƎ ñ ƉťƌųƆ ñ ñ ƎſĪ ĭųƆƋ Ō Ƌ ƀ ƠƉ . õ ł ó ĬƋ ñ ƀŌ ƠƉ .űſ÷ Ʀ÷ ƕõ Īĭ õ ĭ

Greek

PG 36

f. 143v b 31

καθ’ ὃν τὰ πάντα συνέστη

f. 144r a 7

λόγους ἐρωτῶνται σκιρτήσεως 105.9

f. 144r b 11

ἢ δεῖξόν τι τούτῳ προσκείμενον

105.31

f. 144r b 15

γέννημα δὲ κατὰ τὴν πρώτην

105.32

f. 144r b 19

εὖ δουλεύοντα πολλοῖς

105.40

f. 144v a 7

δουλικῇ μορφῇ συγκεράσαντι

105.51

f. 144v a 34

τὸ μέχρι τοῦδε μὲν τίθησι

108.16

f. 144v b 20

τὸ λαβεῖν

108.28

f. 144v b 32

ἣν ὑποτάσσεις τῷ πατρὶ τὸν υἱόν 108.38

f. 145r b 8

ὡς ἂν φοβουμένης τὸ πάθος

109.14

f. 145v b 5

ἐδιώχθη διὰ τὸ πρόβλημα

112.3

f. 146r a 18

Τρίτον ἀρίθμει τό μεῖζον

112.35

f. 146r a 30

ὁμοίως … καὶ ἴσον εἶναι

112.40

f. 146v a 6

ὃ ποιεῖ τοῖς αἱρετικοῖς πλάνην, 113.17 ἡ τῶν ὀνομάτων ἐπίζευξις

f. 146v a 21

τὸ λαμβάνειν αὐτὸν ζωήν, ἢ κρίσιν

113.29

f. 146v a 28

οὐ γὰρ ὡς ἐπίκτητα

113.33

f. 147r a 7

χρεία πρὸς τὰς ἰάσεις

116.9

f. 147r a 30

γεννηθῆναι δεύτερον· καὶ ῥαφὶς οὐκ εἰσδεχομένη

116.20

f. 147r b 13

καὶ ἀνεγχώρητον

116.34

f. 147v a 8

ἆρα ἄλλον προυπέστησε κόσμον

117.3

f. 147v a 9

καὶ ὑποστήσει τὸν μέλλοντα

117.4

f. 147v a 12

τὸν μὲν ὑπέστησε, τὸν δὲ ὑποστήσει

117.5

105.7

ò . BL Add. MS 12153 text: ŦƦƀƆŴÿƇƕ ò . Other Dam. Syr. MS 7/16 marg.: ŦƦƀƆŴÿƇƕ ò “masoretic” MSS read: ŦƦƀƆŴÿƇƕ. 68

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 BL Add. 12153 ff. 171r b 22 – 171v a 26

ň

ň

ó ūƎſĪť ł÷ łó ƃó űƉ .ťŨǔ

ŏ ƎƀƆĬĪťƀŅ ƉŅ ĭĥĪƅſĥŴƆĪ ò .ƎſĭĬĪ Ņ ň ñ ł Ņ ł òł ŦƦÿƇƉƎ ƉƎŨĮŧűŶĪƎƀʼn ìƌĬĪ ó ł ł .ƦƊƀõ ƟŁ÷ ĥʼn ň łó .ƎƟĭƢƘťƃó ƦƐƉ ł ĪƧĭ ł ƢƀūƧĭŸƤł ƊƉ ň ł .ŸƤƉƦ÷ Ɖ ł ł ó ň Ō ƍƀŅ ŨŅ ÷ ĽƧ ň ĭĥñ .ƢŨó ƦƐƉ Ʀ÷ ſŤ ň Ņ ñ Ō ƖŬ÷ Ƙťũ÷ ŹƥƌĥƧĪ ĝųƆƦſĥť ň Ō .ťƐƀõ Ƙ ň Ņ ň .ơƏł ŁŦ ÷ Ʀ÷ ÿõ Ƈƕƈƕ ň Ō Ŷł ƈźƉŪƐõł ƌñ ĪŁĭĬŧƢŅ ƀƐ ł ł ñ .ű÷ ƠƘõ Ł÷ ĥʼn Ī ň ĪŌ IJĬĭ ł ƚ÷ Ƈſ .ƥŶĪƎƀƆĬƎƉ õ ñ ň ò ň ŅŅ ŏ Ŧ. ƦëƆ Ť ƣĭŧ Ī ĿŴ Əĭ ÷ ÷ ñ IJĬŧ ñ ƢŅ ƏŅ ĥʼn ƈũň ó Ơł ƉƢƀūƧ .ƈƃĪ ł ň Ɖŏ ñ ĭĥİ ł ƦƉ ñ Ĭň ñ ĿĪŅ ÷ ű÷ ƟŴ .ƋūĿ ñ ĭĬĪ Ņ ł ň .ķǔƉĥƦ÷ ƉĶűƉŁŴƆĪ ƋƀƟŁ÷ ĥʼn ŦƦƇƊŨŴƆĪ Ņ ŏ Ō ł ĭĬųƇƃƎſĪŦŁŴ÷ ũſ ÷ ƢƠŨ Ņ ñ Ƥł ƉĪŅ .Ĭñ űŅ ũƕñ Īł IJĬŸ

Greek

243 PG 36

f. 147v a 17

καθαίρει δὲ λέπρας

117.8

f. 147v b 5

οὐ κατὰ τὴν τῶν γινομένων ὁμοίωσιν

117.15

f. 147v b 18

ὧν ἅπαξ μὲν ὁ λόγος ὑπέστη

117.23

f. 147v b 28

τὸν σωτῆρα νοουμένου

117.34

f. 148r b 4

οὔτε μεμετρημένον, οὐ γὰρ μετρεῖται

120.8

f. 148r b 20

ἢ ἄκων εὐαγγελίζεται

120.17

f. 148v b 12

οὐδεὶς ἀγαθός, ἀπάντησιν ἔχει 121.2

f. 148v b 30

πείθομεν

121.13

f. 149v b 4

ἐπὶ τὴν αἰτίαν ἀναφερέσθω

124.35

f. 149v b 20

ἐλείπετο περὶ τοῦ ἐντετάλθαι … διαλαβεῖν ἡμᾶς

124.43

f. 149v b 25

καὶ τοῦ μαθεῖν ἐξ ὧν ἔπαθε

124.46

f. 149v b 30

καὶ ἀγωνίας καὶ θρόμβων

125.1

f. 150r b 16

οὐδὲ γὰρ δέχεται τὸ πᾶν ὁ δεσμός

125.33

f. 150v a 3

τοῦ θέειν ἢ αἴθειν ἠτυμολόγηται

128.2

f. 150v a 10

πρός τι λεγομένων ἐστί

128.5

f. 151r b 10

ὃ μὴ λόγῳ συνέστηκεν

129.12

f. 152r a 9

παρουσίᾳ δὲ ὅλου τοῦ χρίοντος· ἧς ἔργον

132.29

nf

#24 Oration 31 The Fifth Theological Oration: On the Holy Spirit (CPG 3010) Dam. syr. 7/16 ff. 171v a 26 – 172r b 1

Ņ

Ņ

ł

BL Add. 12153

Greek

PG 36

ň ŁŴ÷ ƀò ł ìŷëƆťƖÿƇƠƉĭ .ťƍŅ ƣ

f. 152v a 1

καὶ σφενδονᾷ θηρία

133.22

ň ñ Ĭĭ .ƎƀìŌ ŷñìƀŌìƌ ŧƢŨó űſ÷ ĽĪķŴƌ

f. 152v a 8

καὶ οἱ περὶ τὸν υἱὸν μετριάζοντες

133.25

244

J. LOOPSTRA

Dam. syr. 7/16 ff. 171v a 26 – 172r b 1

ň

ó ł

Ņ

Ņ IJĬ ñ ƊÿƇƣĪ ñ .ťƣŅ Ʀƃó Ʀ÷ Ɖñ ĭĥť

BL Add. 12153

Ō

ł

ł ňŅ ł .ƦƌĥťƉĿƦŶƦëƆűŶķĥ ł Ņ .ƁƉű÷ ƟƈƀƇƟƎƘĥ÷ Ņ Ō ł ł ŏ .ŴźƣŦ õ ƦƠſƦƖŨĪ ł Ņ ł Ō ółó ň ƃƦƐƉĪƎƀƆĬ .ķŁŴƃĥƎƀÿƇ Ņň ò ł Ņ ťƀźŶĪťŷƤõ ƊŨűƀūƧĭ ʼn ł ň .ķĬĪł ó Ʀ÷ ƌ Ō Ō ƀõ ƠƉķĭųƆĭķĭųƍƉĪ .ƎƀƊ Ņõ ūƎſĪťƌųƆ ñ ƎƉķĥť ƣű ʼnó ł ó ƃĬ ÷ .ŀű÷ ūƈƀ ł Ņ Ņ ò Ō .ƎƀÿƇũ÷ ū ÷ ñ ƨʼn ìſĥŵƍƕĪł łó ň

ł ƇƉ .Ǝƍƀ ʼn ƦƤƉųŨĭĥ

ł ʼnƖƇƟʼn ò ķĭǓűó Ƥƌť 69 ƎƆIJŵŶŁĥ . õ ÷ʼn ł ň ň .ƅƆŧ ƢźƏŁŧĪĬ ÷

133.31

ξένον τινὰ θεὸν καὶ παρέγγραπτον εἰσαγόντων ἡμῶν

136.12

f. 152v a 29

διελέγξωμεν

136.20

f. 153r b 7

εἰ τὸ ἓν κάτω βάλλεις

137.6

f. 153r b 32

καὶ εἰ μικρὸν πρὸ ἐμοῦ

137.15

f. 153v a 13

ἐν τῇ παλαιᾷ διαπτύσαντες

137.27

f. 153v b 9

καθ’ ἡμᾶς … τὰ νοούμενα

137.41

f. 153v b 26

μηδὲ γὰρ ἁμαρτωλῶν ἐλαίῳ πιανθείημεν

140.7

f. 153v b 30

τῶν καθ’ ἑαυτὸ ὑφεστηκότων

140.9

f. 153v b 35

τὸ δὲ συμβεβηκός. εἰ μὲν οὖν συμβέβηκεν

140.12

f. 154r a 22

οἱ τοὺς τραγελάφους πλάττοντες

140.23

f. 154r a 24

ἢ ἐν αὐτῷ τελειούμεθα

140.25

f. 154r a 33

αἱ σφενδόναι πεμπέσθωσαν

140.33

f. 154r b 13

πέφηνέ, φησι

140.41

f. 154v a 6

σοι καὶ τοῦτο παιχθείη

141.2

εἰσήχθη τις ἡμῖν καὶ Μαρκίωνος καὶ Οὐαλεντίνου θεὸς ἀρρενόθηλυς

141.5

σου τὰς τῶν συλλογισμῶν ἄρκυς διαφυγὼν

141.24

φυσιολογήσω

141.27

ň ƃł ÷ ĪĶ ó ň ň Ū÷ ƠƌƢ ň ł ŏ űƉŦųƭŅ Ō ł f. 154v a 10 Ņ Ō ĸ Ŵƍ ƀźƌ Ƨ ĥĭĪĭ÷ .ƎſĪķŴƀƟĿŤƉĪ . òŌ ł ŁŅ ÷ űſŅ ÷ ƞƉƎƉ ĴƦũƤŷƉò ĪŦ f. 154v b 3 ł .ľƢƕ õ Ņ ƀŅ ƏŴ ň ʼn ñ Ɛň ƀŌ ūŴ Ō Ƙŏ ÷ ó ƆŴ f. 154v b 9 .űũƕĥť Ō ň ł ň ł ł Ō ſǓŁťŶƢŶƦ÷ ƌĭ f. 154v b 10 ÷ .ƎƍƀƠſűƉűƃƎ ó ƉťƌĬ ñ ƢŅ ŨƎ f. 155r a 27 ÷ .ŧƢŨƧƎſĪťƌĬŧ ň

ŏó Ņ ĪƅƆŦ ŴŶł ĥʼn ñ .ťƀƉĭ 69

PG 36

τὸ συμφέρον ἢ τὸ μαχόμενον

f. 152v a 17

ŏ ŅŅ Ņ Ŀĭť ťƉĭ ƀìƍƐƃ÷ Ńĥ ĶűƉŦųƭĪ f. 152v a 18 ł ł Ō ƎƍƀÿƇƖƉñ ł ƐƄó Ɖñ .Ǝƍƀ

Greek

f. 155r b 6

BL Add. MS 12153 text: ƋƆIJŵŶŁĥ.

καὶ παραπληκτίσομεν ἄμφω … 141.28 παρακύπτοντες ἐκ τοῦ αὐτοῦ τὸ μὲν υἱόν, τὸ δὲ οὐχ υἱόν

144.12

παραστήσω σοι τὴν ὁμοίωσιν

144.17

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 ff. 171v a 26 – 172r b 1

ł Ņ

ň

.ƎƄõ ó ŹŃ ñ Ū÷ Ŷň õ ĥťƍƀŅ ƃó

Ņ ÷ ƤƉ ł Ō ƙÿƇŷ ł ĪķŴƌ ł ó Ĭñ .ŴƊƀł ƟŁ÷ ĥʼn Ʀ÷ ſŤ ł ň Ņ ĭŏ ŁƧ .ƁƇƕƗũó ƌƥƌĥħ ÷ łó ò ň ŅƎƇƃ÷ Ʀ ƐƉĪƎƀƆĬ . ł ó ĬƈƄƆ łõ ó.ŁĿƦƏ ÷ Ʀſĭ ó ł÷ .ƦƇõ ƙƌƈƃƎƉ ò Ņ ŏ .Ŧųƭįł ƦƀëƆŁ ò ł ó .ŦųƭƁłìƍſŅ ǓŁŴƆ ň ĭĬ ň Ʀ÷ ƉĪ ñ .ŭūĬ

ƎſĪƎƀƆĬŁŴƆ Ņ ň Ō Ņ Ņ .ƎſŌ űó ũ÷ ƕñ ťƐƀƘ÷ ŴƏŴÿƇƀŌ Ƙ÷ ň Ō ł .ŧ ǔƀņ ƏŤźƏƅſĥ ł ŏ Ō ŏ ň ÷ ò Źĭ .ŴƍſŤŃ ƀƟĭĥņ .ĸň ĥĭƦƀ ł÷ .ĸŤźƀŌìƌŤƘĭ ó ň

ñ .ťƕƦƤƉĪ ĭĬĪ ł ŏ Ņ ÷ ŷŏ LJƦƌĥƋ Ō ƀƠƉűƃ .Ł÷ ŴſĪŴ Ņò łò ł .Ƨʼn Ʀ÷ ƉƁëƆƦ÷ Ɖ ĭĥñ ł ł Ņł ň ó ƦƉ ñ ÷ ĪťƄƇƉĭ .ťƊƖŨƋūĿ ł Ņ

.ťſŅ ǔƉƎſǓŁ

BL Add. 12153

Greek

245 PG 36

f. 155r b 26

ἡ φύσις ἐφιλοτεχνήσατο

144.28

f. 155v a 25

τὰ διαφόρως ὑποστάντα

145.4

f. 155v a 32

μή μοί τις ἐπιφυέσθω πάλιν

145.7

f. 155v b 2

τὰ νοούμενα

145.9

f. 156r b 24

τὸ πᾶν ἔσῃ καθῃρηκώς

148.13

f. 156r b 25

δὲ τοῦ παντὸς ἐκπεπτωκώς

148.14

f. 156v a 18

τοῖς τριθείταις

148.32

f. 156v a 21

οὐ διθεῖται

148.34

f. 156v b 32

τὸ φανταζόμενον

149.10

f. 157r a 7

ἐκείνοις φιλοσοφοῦντες

149.15

f. 157r b 3

ὡς δὲ στασιώδεις

149.37

f. 157r b 8

καὶ Ὠκεανούς, καὶ Τηθύας, καὶ Φάνητας

152.3

f. 157v a 6

παίζοντος εἶναι

152.22

f. 157v a 27

τῇ μοναρχίᾳ συνιστάμενος

152.33

f. 157v b 6

καὶ μυθολόγων

152.42

f. 157v b 26

καὶ βασιλεὺς δημηγορῶν ἐν ἔθνει

153.9

f. 158r a 3

δύο κυρίους

153.16

ňò ł ŏ ŏ ò ŏ ó ŏ ň ó ſĭ .ŴëƆĭŤƘĭĭǔŹŤƘ .ťƍŶŴ

f. 158r a 16

Πέτρος, καὶ Παῦλος, καὶ Ἰωάννης

153.27

.ƎƀƆĬƅſĥĪ

f. 158r a 20

τοσοῦτοι

153.29

f. 158r a 27

ἐν ταῖς καθολικαῖς

153.35

f. 158r b 3

τρεῖς

153.34

f. 158r b 3

οὐδετέρως ἐπήνεγκε

153.41

f. 158r b 34

ὧν ἐδογμάτισας

156.5

f. 158v a 1

σκοπῶ δὲ κἀκεῖνο

156.9

f. 158v a 4

οὐκ εἰς ἓν καὶ ἓν ἀναλύεται

156.10

f. 158v a 13

καὶ τὰς ὑπαριθμήσεις

156.15

ł Ō Ņò ł .ĸŤƠƀƆĭŁ÷ ŤƠŨ

ŦƦƆŁ

Ņ ň ÷ .ĸĭĿŤŹĥ Īň ÷ ĭĥŏ .IJƦſĥ ƚƏĭĥ ł ł .Ʀƣõ ĿĪĪƎƀƆĬƎƉ ňƌĿƦ÷ Ɖň ñ .IJĬĭƎſĪťƌĥť Ń ó Ɖň űŶĭűŶŴƆ ň.Ǝſõ ĿƦƤ ÷ ňò ŏ Ņ Ņ ó ł Ņ .ƅƀìƍƀìƍƉ Ł÷ ŴſĿƦ÷ Ũƈƕĭ

246

J. LOOPSTRA

Dam. syr. 7/16 ff. 171v a 26 – 172r b 1

Ņ Ņ ł ň òŅ ŏ .ťƊƀƏ Ł÷ ŴƊſűŌ ƟƈźƉĭ Ņ ŏ ŏ Ņ ł ÷ ƍŅ źëƆŴ ťƍƀŅ ƃŅ ÷ Īĭť ƣŏ ĪŦ ƣƧ ÷ ŁŴ÷ ſŴ ł ň .ƦƌĥƈƖƉñ ł ó ň Ņò Ł÷ ƦƏ ĥʼn űƃ .ŦųƊƣƅƆĭĿ ň

÷ .ƎƀňìƍƉƦ÷ Ɖ Ʀ÷ ſł ĿƦ÷ Ũĭ

ł

ł

Ņ ĭ .ƦƀƆƁƉűƟ ó ł .ƦƇƠƣűƃƎƀƆĬ õ ñ ūň ó ĭò Įŏ Ǝ. Ɖť ł ł .ƦƌĥƁŅìƌűŅ ó ũõ ÷ ƕƁŬŌ ó Əñ ł ÷ ǔƐƕ ňƍƄƉ ł ÷ .ƦſĭĬƥ ó Ō ł ƃł ó ƦſĭĬƢ Ũł ÷ ƦƐõ Ɖň Ʀƀ ÷ Ō ìƍƣĪƁ .ƅƆ ň ň ƉŴƆ 70 ƎňƀŌìƀìƍƣƈ Ƥƍ . õ ł Ņ ĥņ ĭƦƀƃƦſĥŌ ĿĥŅ ŁŅ ó Ō ƀƏ .Ʀ÷ ſŤ ł ňƌ ñ ŦŁŴƀƆŁĪ ĬĿĬŴƌŸ Ɖƞ łñ ň ł ŷƉõ Łťſǔ ÷ .ťſŅ ƞõ Ɖť ÷ ƃŴƍƆĪ ň ñ ĭĥñ .ƅƇň Ɖõ Ʀ÷ ƉĪťƉ ñ ťƉ ĭĬ ĭĬ ň ň Ō .ƚ÷ Ƈſõ Ʀ÷ ƉĪ ň ł ň Ņ .Ī÷ ųƐƉñ .ű÷ Ɗƕñ Ņ łó Ƅ÷ Ũó .ťƊƀƐŅ ŨŴƆĭťƍƀ Ņ ň ƨʼn Ɖñ Īó .ƨʼn ƉƦ õ ƉĪŴƆ ň ň ň ł ó .ŸŨó ƦƤł Ɖñ Īó .Ł÷ ƢſŌ Ʀ÷ ƉĪ Ņ

.ŦųƭĪťƖŨ÷ Ľň

Ņ ł ŏ .ťƌĿŅ ųƍƉťſŅ ŴÿƇūŅ ó ťƀŅ Ņ ìƌĭĬŏ Ņ ł ÷ ĭł Ņ ł .ťƌĿŅ ųƍƉĭƈƃĪťƍŅ ƠƤƙƉ

70

BL Add. 12153

Greek

PG 36

f. 158v a 20

καὶ ὑπαριθμεῖται

156.19

f. 158v a 28

ἔτι δὲ τῶν προθέσεων

156.22

f. 158v b 7

εἰσάγεις καὶ τῆς ἀξίας καὶ τῆς 156.29 φύσεως ἀνισότητα

f. 159r b 34

καθαιρεθέντων σοι τῶν ὀνομάτων

157.43

f. 159v a 6

καί, πρὸ ἐμοῦ

160.2

f. 159v a 10

ταῦτα λαβών

160.5

f. 159v a 17

αἱ μὲν … συζυγίαι

160.8

f. 159v b 3

σὺ λίαν δουλεύεις

160.21

f. 159v b 9

τὰ δέκα συνῆγον

160.24

f. 159v b 13

ἆρα ἄν σοι ληρεῖν ἐνομίσθην

160.26

f. 160r a 21

οὐκ ἀθρόως μετεκινήθησαν

161.4

f. 160r b 5

παιδαγωγικῶς τε καὶ ἰατρικῶς

161.12

f. 160v a 27

τὸ τῆς τριάδος φῶς ἐκλάμψῃ

164.1

f. 160v b 27

τὸ μὲν τοὺς ἀλλοτρίους πλῆξαι δυνάμενον

164.23

f. 161r a 21

τὸ ὑπισχνούμενον, ἢ τὸ διδασκόμενον

164.39

f. 161r b 32

βαπτίζεται, μαρτυρεῖ

165.17

f. 161v a 28

φύσει οὐ θέσει

165.34

f. 161v a 32

πληροῦν, οὐ πληρούμενον

165.36

f. 161v b 1

κληρονομούμενον, δοξαζόμενον

165.37

f. 161v b 3

δάκτυλος θεοῦ

165.38

f. 161v b 12

ἀποκαλυπτικόν φωτιστικόν

168.2

f. 161v b 23

νοερόν

168.9

f. 161v b 28

καὶ σαφηνιστικὸν πάντων, καὶ τρανωτικόν

168.11

BL Add. MS 12153 text and CN 23: ƎƀìƀòìƍƣƁƇƣƎƉŴƆ.

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 ff. 171v a 26 – 172r b 1

Ņ

Ņ ò

ŏ Ō Ō ŨŤ ň Ņ ƆŤ ň ÷ Əĭ ł ÷ ĥŴƌŅ Ŵƀ .Ł÷ ŴÿƇƌł Ʀſ Ō ł Ņ ň Ō .ơŶƢŃƌ Ʀ÷ ſĥŴƌŴſĿĥĪ÷ ĭ ł ñ ŁŤƀò ŬƏ .Ʀ÷ ƀìŌ ƌĿŁ÷ ĥŦ ʼn ÷ ó Ņ ñ ĶŤʼn ƟƧĪĶűƉťſŅõ ĪĿʼn ƧĪ ñ ó ĥŦŁĭųƭĪ .ƈũƟ ł ƀìŌ ŶĭǓ .ŦƦ÷ ƀìŅ ƌƦ÷ ƕĭűŏ ó ſƎ

ň ó ň Ņ Ņ ŏ ň ł .Ƌƀñ ƠƌƧťƌǔŶĥƎſĪƎƀƆųƆ ň ò ŏ ó ūĿ ł Ɖł ñ ó ŴƤ .ťƕĭŵŨƢƀ ł ĥñ ĪťƌųƆƨ ñ Ƈƣ Ŧƞň õ ƉƋ Ƙĥ÷ ĪƧĥ ÷ ʼn÷ ťƌõ ĥ ł ł Ō Ō ƦëƆ Ō ƦŅ ÷ ƀƕĿ ƋƀƠƉƁƇ ſĪŦ ÷ Ī÷ õ ň ň ñ ŭ ūĬ Ʀ ƉĪťƉĭ Ĭ : ÷ ÷ ÷ .ƈƃ÷ ƦƐõ ƌĶűƉťũ÷ ƃĭó ĿƧĪ

BL Add. 12153

Greek

247 PG 36

f. 161v b 32

πνευμάτων νοερῶν

168.14

f. 162r b 8

καὶ Σαβελλίως συνάψαι, καὶ Ἀρειανῶς διαστῆσαι

168.44

f. 162r b 11

πολλὰ διασκεψάμενος

169.3

f. 162r b 31

μὲν ῥύσιν τινὰ θεότητος παραδέξασθαι στάσιν οὐκ ἔχουσαν

169.15

f. 162v a 5

μὴ σύνθεσίς τις ἐπινοῆται

169.21

f. 162v a 10

τἄλλα δὲ μὴ ὑποστήσωμεν

169.24

f. 162v a 28

ἄττει γὰρ … ταῖς κινήσεσιν

169.36

f. 162v a 34

ἀλλ’ οὐδὲ τοῦτο θέσθαι δυνατὸν ἐμοί

169.42

f. 162v b 14

ὅ μοι τὴν διάνοιαν ἵστησιν

172.6

f. 162v b 15

τὸ φανταζόμενον

172.7

#25 Oration 33 Oration Against The Arians and On His Own Position (CPG 3010) Dam. syr. 7/16 ff. 172r b 1 – 172v a 16

Ņ ŏ Ņ ň Ɵò ĪķŴƌ Ō ł Ĭñ ñŶťƠÿƇ .ƎƀÿƇƊ Ō

.ƎƀŌ ũó ſõ ƢƉŧ ĿŁŴ ÷ ƕĭ

ŏ Ō ƅó Ɗł Ņ ŶŅ ŴëƆƈƀƇƟ ƁÿƇƃ ó ĥʼn ñ Īó łĪ÷ ĭƦƏ Ņ ł .Ǝƍł ſõ Ƣƣ .ťŷŅ ŨŴ õ ƣŏ ŁŴ÷ ƀìŏ ƌƢŶŤŨł ó Ņ ł ó ñ Ʀƀ ó ŨĪųƍƉ ł÷ .Ǝƍł ʼnſƦƀƉŦ Ņ Ǝ. ƍſł űŌ ó Ŭ÷ ƌñ ĭ Ņ ŏ Ō Ō ł .Ĵ÷ ŁŴ ÷ ŷìƀìƌ ƁëƆťƌŅ Łó ň łó ň Ņ ŏ IJĬ ñ .ťƖƣĭƢƆŴƊƇƣƧĪ õ ň Ņ ň ó ł ó ŴƟ Ŀ Ʀ Ə ĥ ť Ɵ ǔƐ Ũ . õʼn ł ň ƍŏ õ ƉĪñ ťſŅ űł ſò ĥō Ʀ÷ Ơň Ɛñ ƘűƃŴ .ťƌ ŁĥƁƇſĪ ʼnñ

BL Add. 12153

Greek

PG 36

f. 163r a 13

καὶ τὸν πλοῦτον κομπάζοντες

213.56

f. 163r a 19

οἱ τοὺς κάχληκας θησαυρίζοντες

216.4

f. 163r a 29

μικρὸν ἐπίσχες τὴν ἀπειλὴν, ἵνα φθέγξωμαι

216.10

f. 163r b 14

τῷ ἑτεροδόξῳ λύσαντες

216.24

f. 163r b 24

οἰκίας, φέρομέν τε καὶ ἄγομεν 216.31

f. 163v a 4

διήγησαί μοι τὴν σὴν ἐπιείκειαν

f. 163v a 10

δὲ τὴν ἐμαυτοῦ διηγήσομαι

217.3

f. 163v b 27

τὸ μὴ τῇ ἀσεβείᾳ συνθέσθαι

217.45

f. 164r a 4

τοῖς ὄνυξι κατεξάνθησαν

220.6

f. 164r b 3

τίνας περιελὼν χεῖρας

220.30

216.38

248

J. LOOPSTRA

Dam. syr. 7/16 ff. 172r b 1 – 172v a 16

űƀŨ ħƢ÷ Ɵł ĥʼn ñ Ņ ó ƉƈũƟŴƆĪ ł Ņ ǔʼn ƄƐ .Ǝňƀñ ìŶĪŧ Ņ ň ŏ ŏ Ōó ł ň ƎſŌ űó ũ÷ ƕñ ťƏŴ ƌĭűƍƀ ÷ ƟĪƎƍëõ ƆŤƣ .ĭĭĬ ňł Ņ Ō ŏ ƋŹŵƌť ƍƀƙëƆĭ ÷ űëƆ ÷ ł ŏ Ɔĭ łťƌĥĿŴƊƐ ʼn ň ł ł ň÷ ĸŤ . ƟĿŤƟĭŧ ǔŹĥŃĥŁĭ ł Ņ Ņ ÷ ƍƀŏ ƟŌ Łĭ .ťƊƀñ Ə ŁŴ ÷ łñ Ō ó łƎƍƀƆŴƖ ō ƉƈƀƃĬŧĪĬ ł ň Ō ŏ ŅŌ ł ł .ŦŤŬƀìƌŴƟĭ .ťſĪŤ÷ źƏŤŨ ł ł

.ĸŤƌł ƧŤŨ÷ Īó

71

ň ł ň òŅ .Ǝƍł ū ÷ ŵƉťƖƣ òł ł ƦŅ ÷ LjŅ ƕƧĭ .ťƀŅ ł ìƍƣò ĪŦ Ņó ŏ Ņ Ņ .ŦƦƣŴū ÷ ĿƧťƏƢƃ÷ Īł ó Ņ Ō ò ňó ñ ł ò .ŦŁ÷ Ťņ ƀìƍƏ ű÷ ũƕĥƁ ʼn ƇƊëƆ ʼn ŏ

Ņ ó Ō

.ĸŴƙƀƐƃĭó ĥŵƆ

ŏ ŶƧƈźƉ Ņ .IJŁŴ ÷ ŷƤ ł ŵŅ ƍŅ ƕł ł ĭŦ ň ƙň ƐƉ ťƊň Ơò ƣŻ ò

.ƎňƀƄ÷ Ƈʼn ƉŁ÷ ĥʼn ĶĬƢŨƧĪ

Ņ łó .ŦĭĬťſŅ ŴÿƇūŴƆ Ō Ņ Ō Ōł ň .ƗƤƀƭĪƁŹŴƇƀƉĭ ň òŏ ò ƣĭť ŏ Ơň ƙò ÷ ƌł ĭŴ .ťƕŴƣĪťƍƃ ó

ó Ņ

ł

ŏ ƘĪŦ ł ÷ ŁŴ÷ ƀŏ Ņ ìƍƟ .ƁƘĭĽƢ ł ł

ñ .ŧĿĬŴƌƎƉ .ŭƆŵõ ƉƧĪ õ 71

BL Add. 12153

Greek

PG 36

f. 164r b 8

πολεμήσω διὰ

220.32

f. 164v a 12

φραγμῶν ὠθούμενοι σύες

221.12

f. 164v a 20

ἐζητησάμεθα κινδυνεύοντας

221.17

f. 164v b 18

τὸν δελφῖνα κακίζοιτό τις

221.38

f. 164v b 21

καὶ τὴν μύραιναν

221.39

f. 164v b 23

καὶ θέατρα καὶ ἱππικὰ

221.40

f. 164v b 33

καὶ θέσεως εὐκαιρίαν

224.6

f. 165r a 4

τοῦτο οὖν ἀδικοῦμεν

224.9

f. 165r a 14

μηδὲ σταδίοις τε καὶ κυνηγεσίοις

224.15

f. 165r a 16

λουτρῶν

224.16

f. 165r a 22

τὰς ὥρας ἐκερασάμεθα

224.20

f. 165r b 1

οὐδὲ προσόδους

224.27

f. 165r b 4

ταῖς ἀναισθήτου γαστρός

224.29

f. 165r b 33

ὥστε ποιῆσαι φορτικοὺς καὶ τοὺς λόγους

225.3

f. 165v a 1

τὸν Ζεύξιππον

225.4

f. 165v a 9

διὰ τὸ δύσχρηστον

225.9

f. 165v b 30

αἰπόλος ὢν, καὶ κνίζων συκάμινα

225.45

f. 166r a 1

Ἀβραὰμ προηγγέλθησαν

228.3

f. 166r a 4

οὐ μετανάστης

228.4

f. 166r a 12

καὶ ἡ μηλωτὴ Ἐλισσαίου

228.9

f. 166r b 5

πετρῶν προβλήματα καὶ δωρήματα

228.24

f. 165r b 15 ooo

καὶ τοῦ προσώπου τὴν θέσιν

224.37

f. 166r b 18

ἀλαμπὲς ᾖ … φωτὸς

228.33

ò . BL Add. MS 12153 text: ƑƍƇŨĪ

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 ff. 172r b 1 – 172v a 16

BL Add. 12153

.ŦĥŤƃ÷ ĥ

f. 166r b 27

łŌ ł ł

Ņ

ł ł

ò

ň

228.40

Ἰταλίαν

228.41

ὅτι τὸν ἀληθῆ λόγον πρεσβεύων

228.45

προσκαίρου ζωῆς καὶ σκηνῆς ἡμῶν

229.12

τί τοῦ καιροῦ παρεζήλωσα

229.41

f. 167r a 14

τῶν χαλεπῶν καὶ σπανίων

229.43

f. 167r a 22

διαπτυσθὲν ἐζηλοτυπήσαμεν

229.47

f. 167r b 17

ἑνὸς ὄξους

232.20

f. 167r b 24

κἂν … Μάλχου τέμνῃς

232.24

f. 167r b 28

κἂν ἐν σινδόνι τις φεύγῃ, περιστελεῖ

232.26

f. 167v a 23

διώροφα καὶ τριώροφα

233.4

f. 167v a 25

οἶκον ῥιπιστὸν, διεσταλμένον θυρίσιν

233.5

f. 167v b 33

Οὐαλεντίνου

233.34

f. 168r a 6

Μαρκίωνος

233.38

f. 168r a 8

Μοντανοῦ … καὶ γυναικεῖον

233.39

f. 168r a 10

Μάνου

233.40

f. 168r a 11

Ναυάτου

233.41

f. 168r a 13

Σαβελλίου

233.42

f. 168r a 16

ἐν τρισὶν ὑφεστῶσι

233.45

f. 168r a 18

Ἀρείου

233.46

f. 168r a 21

Φωτεινοῦ

236.2

f. 168r b 11

οἱ καταβαπτίζοντες

236.20

f. 168r b 23

τὰς πιστοῦ φωνὰς διδαχθῆναι, καὶ μαθεῖν

236.27

f. 168v a 2

νεοφώτιστον καὶ ἀφώτιστον

236.35

f. 168v a 4

ἵνα ναυαγήσω

236.36

f. 168v a 19

μεταβήσῃ ἐντεῦθεν

237.1

f. 166v a 29

ñ Ņ łó Ņ Ńñ f. 167r a 9 .Ʀ÷ ƍʼn Źť ʼn ƍŨĮ÷ ĪƎƀƆĬƎƉŧűſó ŤŨ

Ņ Ņ Ō òł Ņ Ņ ò ł ƀõ ƆĪ÷ ĭŦƦ÷ ƠƐƕƎƉ ŦƦ÷ ÿƇ ł ł Ō ó ñ ł .Ǝƍõ Ź Ʀ÷ źƀƣŁŁ÷ ĥĪʼn Ņł ÷ .ƨõìƀñ ìŶ űŷƆ ň Ņ ñ ňƌĪňĥ ŏ ÷ .ľŴƐƘ÷ Łƅ ʼn ó ƇƉĪų ŏ ň ň Ņ ŏ ó ľĭň ƢƖƌƥƌĥťƌĭűƐŨķĥĭ ł .ƚ÷ źõ ƖƉ Ņ ň Ɓìł ſǓŁó ł ǔſň űŅ ÷ Ɖ Ō Ł÷ ĭŧ Ɓìł ſƦ÷ ƀëƆ ł÷ ł ÷ ƍŅ Ŭƀ Ņ ƙƉŦƦƀ ŦŴň Ƅł ÷ Ũò ÷ Īť Ũł ł÷ ÷ ł ƙƉ ŭ Ƈ . ÷ õ Ņ Ō ň łŏ .ĸŴƍƀźƀìƌƧĥĭĥĪó Ņ Ō ł .ķŴƀƟĿŤƉĪ Ņ ň Ņ ł Ņ .ŦƦƀƤŅ ƌĭ .ĸŴƌŤźƌŴƉĪó ł .ƁŌìƌ ŤƉĪ Ō ł .ƑƀŹŤũ÷ ƌł Īó Ō ŨŤ Ņ ƆŤ ň ÷ Əł Īó ĸŴƀ .

ł ĪŦƦƆƦŨ Ō ƠƉ ł .ƎƀƊƀ Ō Ņ .ĸŴſĿĥ Īł Ņ Ō Ņ .ĸŴƍƀŹŴƘ÷ Īó Ō ũó źł Ɖñ ĪķŴƌ ł ó ĬķĭƦƌĥ ñ .ƎƀƖ Ņ ò ò ťƍƊſųƉĪƨƟ Ʀł ÷ ƍò Ũ÷ Īł ł ñ Ō ł ó .ƚ÷ ƭĪĭ÷ ű÷ ƊëƆŁŁ÷ ĥʼn Ņ ł Ņ Ō Ō Ņ ÷ ƊƕƧĭŦ Ł÷ ű÷ Ŷŧ .ŧűƀ õ űƀ÷ Ɗƕ łñ ň ň Ĩ÷ Ŵƌĥ ĪťƍƄſĥ ÷ ł ÷ Ō ìƍ ñƣ .ťƃĿĬƎƉ Ʀƀ

PG 36

Ἀχαίαν

ł Ō f. 166r b 31 .ťƀł ŌëƆŤźſĥ łñ Ņ Ņ ł ó ł f. 166v a 3 ÷ .ƦƌĥƢũƐƉŧ ĿƢƣĪŦƦƇƊƆ ó ƉĪ÷ ĭťňƀìŶĪť ł ňƀƖƣò .ƎƇſĪťƍƄƤ

Greek

249

250

J. LOOPSTRA

#26 Oration 15 Panegyrical Oration on the Maccabees (CPG 3010) Dam. syr. 7/16 BL Add. 12153 ff. 172v a 16 – 172v a 8

ŏ Ņ Ņ ÷ ƖŨ ƎƀƆĬŁŴëƆķĭ ųƌŏ űƌŴ ŏ ò Ņ ƎſŴõ ƣĪ ŏ ň ň .ķŴƍõ źƌ Ņ

ł ÷ źÿƇƤƉŧƢƉĪ ł .ťƤň Ŷò Īť Ņ Ņ Ō

.ĸŴƃ÷ Ŵƀźƌĥ Īł

ł ųëƆƧĥ ñ Ŵƃõ Ƣʼn ƣĪķŴƌ Ņŧ Ŀĥ Īł . ŏ Ņ Ō .ťſŅ ƢƣĭĬŧƢſĬĮ Ņ ŌŅ ł ŦƦƀ ÷ ìƌƢũ÷ ūťƤƙƍƆĭĥ ÷ ň Ņ ł .ťƀŅ ƤŅ ƌŧƢŬƙŨ ł ň Ņ Ņ ň Ņ Ō ĿŌ .Ƌƀł ƟƦ÷ ƉŧƢƠƕĭŦƦƀƤſ Ņ÷ ň òł 72 ťƉ . ĪŅ ó ĬƁƠƐł ƘƧ ò ÷ ň ł ň òł .ťƊŷò ƉƧűó ƏƧĭ .ťƠÿƇ ʼn ƘƧĭ ʼn ň Ņ ň ł ƦŅ ÷ ƊŶ Œ ÷ ūł ŵƉŦ .Ʀ õ ƢŨŦƦ÷ Ɗõ Ŷĭ ÷ ň Ņ Ō

ł

.ťƃ÷ Ŵƀźƌĭĥĭĥ

ł ň ìƍƘĬ .Ǝƍƀ ņ ñ ŁŴƆĭ ÷ łñ Ō ł ñ ųƆƎ ƍƀ ƊÿƇƤ ƉƧĪ ĭĬ . Ō ł Ō .ƎƍſƢſűƏ ł ł ň Ɗŷ Ņ Ɔĭ ŦĭĬƢźƉƦ÷ Ɖť .

łł ň ò Ũƈ ł .ťƉŵŅ Ŭ ÷ ó ƠƤƉĭĥ ł ƎƀŌ ƘƢ÷ ŷƉűƃ ŏ ò ł ÷ ƣƁì ł ƍũëƆ ķĭĬƦ÷ ŨƢ

PG 35

f. 169r a 16

τῇ μνήμῃ πρὸς τὰ ἴσα

913.12

f. 169r a 14 ooo

ζηλώσωσι

913.11

f. 169r a 31

τοῦ αὐτοκράτορα εἶναι τῶν παθῶν

913.20

f. 169r b 31

τῶν Ἀντιόχου

916.2

f. 169v a 32

ἢ … τοὺς ὑπολειφθέντας

916.24

f. 169v b 4

ἡ πάλη

916.27

f. 169v b 5

τῶν δὲ ἀσφαλὴς ἡ κατάλυσις

916.27

f. 169v b 9

ὢ ψυχῆς ἀνδρείας ἐν γυναικείῳ τῷ σώματι

916.29

f. 169v b 19

ἀπαρχὴ καὶ ῥίζα καθίσταται

916.36

f. 170r a 3

οὐκ ἀρθρέμβολα προτεινόμενα 917.5

f. 170r a 5

οὐ τροχαντῆρες οὐ καταπέλται 917.6

f. 170r b 23

καὶ τῷ φίλτρῳ τὸν θυμὸν μίξασα

917.36

f. 170v a 20

Ἀντίοχε

920.9

f. 170v a 24

καὶ πρὸς ὃν ἐπιστρέψομεν

920.10

f. 170v a 26

ὃν οὐ προδώσομεν

920.11

f. 170v b 8

παρατετάγμεθα

920.19

f. 171r b 7

καὶ ἄρτος ὕετο

921.16

f. 171r b 23

ὑπερήφανε ταῖς ἀπειλαῖς

921.24

f. 171v a 18

n/a

924.5

f. 172r a 20 ooo

τοῖς ὁμοφύλοις

925.8

ὡς ἐπ’ ἄθλοις τετελεσμένοις

924.11

Ὀλυμπιονίκης

925.41

ἀπέχω τὰ τροφεῖα

928.3

ł ł Īť ł ňƌ Ŵŏ ū÷ò ĥƈƕĪƅſĥ Ǝƀʼn ƇƊƤƉ f. 171v a 30 ŏ ŨŅ Ō ó ƆĭĥŴ łťƀƙƉŴ f. 172v a 7 ł ŏ ł Ō ł ó ó ũƠƉ f. 172v a 22 ÷ ŨĿŁĪƁƆƈ .ķŴƃ÷ Ʀƀ ÷ 72

Greek

BL Add. MS 12153 marg.: ŦƦſǔƣƁƄƘĬ.

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 BL Add. 12153 ff. 172v a 16 – 172v a 8

ñ .ťƀņŅ ƭƧ

ł ł Ɵň ŁĥƧ Ņ ƆƎ Ņ Ũ÷ ňĥťƊŷ .ťƀŅ Ņ ìƍÿƇ ÷

ó ƦƏ ó ĥʼn Ƨ Ƨĥķĭŏ ƦƟĿ ŏ ó ł ÷ Ł÷ ĥʼn .ķĭƦƖõ ũƟ ł ÷ ł ìŶŁ÷ ĥʼn ƢƀūŧĪĬ ŒƦ÷ ũƀ ŏ űƟ ŏ ÷ ƠŌ Ũ÷ Īł ó Ņ ÷ Īł ó ĭĬĪŴ ñ IJĬŴƉ ƌĭŏ űƍƀ ň ł ł ÷ ƞƉ .ŦĭĬƗũŹ ł ÷ ĪķŴƌ Ņ ł ł ųëƆ ñ .ťƃƨŃ ƉŦĭĬ ŭ ÷ ňƀƙƉ ŏŅ ň .ĸŴƟĭƧŤƏ Ņ ƏŌ ķŴƊƀ ň Ņ Ō ò ñ .ƎƊƀƠƉƎſųƍƉĪķŴƌųëƆ

Greek

251 PG 35

f. 172v b 10

οὐκ … θρῆνον

928.12

f. 172v b 14

οὐκ ἄρτον πένθιμον παραθήσομαι

928.15

f. 172v b 22

οὐ κατεξάνθητε ἀλλὰ συνεπάγητε

928.20

f. 173r a 22

ταύτην γὰρ κατεκρίθη

929.17

f. 173v a 21

τοῖς τοῦ προειληφότος κινδύνοις στομούμενος

929.37

f. 173v b 15

οὓς ἄγγελος ἀνέψυξεν

932.8

f. 174r a 23

Σέλευκον

932.29

f. 174r a 27

Σίμωνα

932.29

f. 174r b 4

τοὺς ἐξ αὐτῶν παραστήσασαι

932.42

#27 Oration 24 Panegyric on St. Cyprian (CPG 3010) Dam. syr. 7/16 BL Add. 12153 ff. 172v a 8 – 173r a 12

Ņ ł

ŏ Ņ Ņ ŨĪ ň ň ÷ Ō ìƌǔŶŤ ł÷ .ƎňƀƤƌõ Ʀ÷ ƉŦƦƀ ŏ ł .ťƉŴſ Łĭ ÷ ƢƀũŌ ó ƕƈźƉ Ƣň Ƥƌł ÷ .ťƍƃĬƎſĪŧ Ņ ŌŅ ł ň ñ Ơň ũ÷ ňƌĭ .ŦŁŴ ÷ ƍƠŶĿƦ÷ ƊŨ ųƀ ł Ņ ƙƌŌ ÷ ĭƎƆŦĭ ñ Ĭĭ .ťƣŤ łñ Ņ ň .Ł÷ ƞƙƌ ŦƦ÷ ƊŶ õ Ŀʼn ƈƃĭ ŅƎƙſ÷ ƞòŌ ſĭƎ Ō ňŅ ł . õ Ŭƀ ÷ Ņ ūǓť ÷ Ō ƌǔŶƧĪ

.ĸŴƌŤſƢō ƘŴƟ

ł

ň ŏň

ñ ƌĭŵŶò .ƎňƀìƍƤƉĪť

ł Ņ ŦƦƤũʼn ƆŁƧ

Ņ ł ŁŅ ÷ ŴſŅ ĪǓŌ ÷ ĭł ŦŁŤƀŌ Ŭò ƏŦ ł

Ņ Ō

ł ſĪŦ ó ƌƁƇ Ō ƦƀźŷƆĪł .ƗũƠ

Greek

PG 35

f. 174v a 6

Κυπριανός

1169.57

f. 174v a 17

καὶ τοῖς τἄλλα ἐπιλήσμοσι

1172.4

f. 174v a 29

καὶ τῆς ὑπερημερίας

1172.10

f. 174v b 4

ἀρκτέον δὲ οὕτως

1172.14

f. 174v b 19

καὶ δοκιμάσαι τῇ ἀποστάσει

1172.27

f. 175r a 16

ἡμῖν … τε καὶ ἀναψύξεως

1173.3

f. 175r a 19

καὶ πάντα πόθον ἀπεσεισάμην 1173.5

f. 175r a 22

τερπνὰ τοῖς ἄλλοις καὶ περισπούδαστα

1173.6

f. 175r a 30

καὶ θεάτρων ἐκμαίνοντες

1173.12

f. 175r a 25 ooo

οὐκ ἐσθὴς

1173.9

f. 175r b 27

καὶ πολλῶν τῶν … παιδευμάτων

1173.34

f. 175r b 32

ἵνα προσηλώσῃ τὴν ἐμὴν ἁμαρτίαν

1173.38

252

J. LOOPSTRA

Dam. syr. 7/16 BL Add. 12153 ff. 172v a 8 – 173r a 12

ňł ó ŏ Ņ Ō łó .ŧƢſĬŁƅſĥĭ

Greek

PG 35

f. 175v a 15

Κυπριανὲ

1173.50

f. 175v a 22

καὶ ὥσπερ ἔνθους

1176.2

ŏ÷ Ō ƃĭ f. 175v a 26 .ĴŁŴƆƁÿƇ Ņ ŏ Ņ łó ň Ņ ŏ Ō ł ĴŁŴ÷ ƍƙÿƇŶ ÷ ƦƤƉĪ .ŦŁĭ÷ ųƀƉŁ÷ ĭ f. 175v b 7

καὶ ὅλος πρὸς σὲ

1176.4

τε καὶ παράδοξον … καὶ παραδείγματος

1176.10

f. 175v b 25

Καρχηδονίων

1176.23

f. 175v b 31

συγκλήτου

1176.26

f. 176r a 8

ἐν ἑκάστῳ θαυμάζεσθαι

1176.31

f. 176v a 25

ἐκμαίνειν δύναται, καὶ … βιάζεται

1177.35

f. 176v b 3

περίβλεπτος

1177n75

f. 176v b 5

ζηλωτὴ

1177n75

f. 176v b 8

ἀξιέραστος

1177n75

f. 176v b 22

ἀξιάγαστος

1177n75

f. 176v b 29

προσᾳδέτω ταύτῃ μεθ’ ἡμῶν … Δαβὶδ

1180.5

f. 176v b 36

προσᾳδέτω γάρ τι καὶ Σολομὼν

1180.10

f. 177r a 18

τοῦ καταλύσοντος αὐτὸν καὶ θανατώσοντος

1180.22

f. 177r a 28

καὶ προαγωγῷ

1180.32

f. 177r b 4

τῆς προαγωγίας

1180.38

f. 177v a 28

καὶ τοῦ ἐραστοῦ

1181.24

f. 178r b 3

Ἀφρικῆς

1184.25

f. 178r b 19

ἄρτος ὕεται

1184.37

f. 178v a 22

καὶ τῆς ἀρχικῆς … Τριάδος

1185.13

f. 178v a 30

συγκαταλύσω τὸν λόγον

1185.22

f. 178v a 30

Δέκιος

1185.23

f. 178v b 3

ἴσον δὲ ἀγώνισμα

1185.25

f. 178v b 20

ἀπαγαγεῖν … τοὺς ὑπ’ ἐκείνης 1185.35

f. 178v b 30

τε καὶ γενναίως ἀποσεισάμενος

.ťƌŤſƢō ƘŴƟ

ŏ ÷ ƃó Ŀ ŤƟĪł .ťňƀŅìƌĭĪŤ ʼn

Ņ Ō ŏ .ĸŴźƀƇƠƌŴƏĪ ł Ńó .ųƉŁ÷ ŁƈƄŨ ŏ ň ÷ ňƍƣŁ÷ Īť ł ÷ ſŅ ƞƉł ñ .ĽŴëõ ƆĥŁĭť õ

ŁĭĬťſŵŅ Ŷł ƍŅ ƍŅ ŹŃ ñ .ŁĭĬť ÷ Ņ Œ ÷ ſŴ ł ƣŅ .ŦƦƊŶ õ Ƣʼn ƆƦ ł ƣŅ .ŧƢƉĭűƆ Ʀ÷ ſŴ ł ñ ųëƆƢ Ɖł ŵƌł .űſĭĪƎƊƕƎſĪ ŏ

ł

ň ł

.ķŴƊƀƇƣĭĶűƉ [ƎſĪ] ƢƉñ ŵƌł

ł

ň

ñ ÷ Īł ĭĬ .ųňƀƉĿĥĭĬĿƦƏ ŏ ÷ Ũ÷ ĭł ťņƌƢņ ŹĭűƊ Ņ ŏ ŏ ł ÷ Ī÷ .ŦŁ÷ ŴƌƢņ ŹĭűƉ Ņ Ņ ŏ .ųñ ƉŴŶĿƚƇŶ ł .ƁƠō ſƢō Ƙ÷ ĥ ł ň Ņ ł .ƢźƉõ Ʀ÷ ƉƎſĪťƊŷƆ Ņó Ō .ŦƦƀŅìƍƤŅ ſĿŦŁŴſƦƀƆŁĪ ŏ Ņ Ō .ŧƢƉŤƊëƆIJųſƢƣĥʼn ñ Ō .ĸŴƀŅ Ɵĥ Īň ň ł ūĥ .ŦŴõ ñƣĪƎſĪťƌŴ ÷ ň ł ñ ķŴƌųëƆť źƐõ ƌ łƞƙƌ÷ ƦſĥŵſĿĮĭ ÷ .

1185.41

253

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 BL Add. 12153 ff. 172v a 8 – 173r a 12

ł

Ņ

Ō ÷ źƏŁŴƆ .ķŴſĪŤ

Ņ Ņ Ņ ŏ Ņ ň ł ÷ ĿŴƕĮƨŷƣĪĭ .ŦƦ÷ ũ÷ ŹĪŧ ł Ō ň ł ł ł Īł ƍƀŅ ƤƉ .Ƣũó Ɛõ ƌƎſĪƎ ÷ .ĿŤƀƆŤŨĭ

Ņ Ō ł Ņ Ņ ŏ ł Ņ ŵëƆ ł ĭł ƍŨ .ķŴƊƇ ñƤƌűſƦƕĪť .ŦŁ÷ ŵſŅ ĿĮĭŦƦƀŅìƌǔũūł

Ņ Ņ

πρὸς τὸ … στάδιον

1185.51

f. 179r b 15

καὶ βραχεῖαν ἀποῤῥοὴν τοῦ καλοῦ

1188.25

f. 179r b 26

καὶ Βελίαρ

1188.32

f. 179r b 30

δὲ οἴεσθαι … τοὺς ἀγριωτάτους

1188.34

f. 179v a 6

ἀνδρικῶν … καὶ γενναίων

1188.39

f. 180r a 19

καὶ τῷ μέλλοντι παραδώσοντες χρόνῳ

1192.14

πάντες τὴν κατὰ … διώκτου παράταξιν

1192.27

οὐ κότινος Ὀλυμπιακὸς

1193.12

Δελφικὰ … οὐδὲ Ἰσθμικὴ πίτυς, οὐδὲ Νεμαίας σέλινα

1193.12

πολεμῇ

1192.37

τοὺς θηρευτὰς τῶν συλλαβῶν

1193.22

Ņ

Ņó ŏ Ņ Ņ f. 180v b 21 ł Ō Īň f. 180v b 22 ó ňĥŦ ĮĿŅ ĥƧĭ ť. ł ƀŅ ƉŅ ƦƏ ť. ňƀƠŅ ƀò ƙƭ ÷ ÷ ň ň ň ÷ ƐŅ Ƙ÷ Ƣň ƃƧĭ ó .ŦŤƉŤƌƎƉĪť f. 180v a 14 ħ÷ Ƣň Ơƌł Ōó

ł ÷ ƦſĮł ÷ ƢŨ÷ ĪŦ .ťƀł ƙƉŴƇŨ÷ Īŧ

Ō ł ò ŏ

Ņ

PG 35

f. 179r a 14

ň f. 180v a 10 ÷ Īŏ ÷ ĿƈũƟŴƆĪŧ Ŀű÷ ƏƎƇƃ .ťƘĭ

ł ÷ űň ÷ ſò ƞëƆ :ťƀł ũ÷ LJŴƏĪŧ

Greek

ooo f. 181r a 4

#28 Oration 25 Panegyric for the Philosopher Hero (CPG 3010) Dam. syr. 7/16 BL Add. 12153 ff. 173r a 12 – 173r b 18

Ņ ĥŌ ķĭƢſ Ņ ŏ Ņ ÷ ĿŦƦƊ ÷ Ƅ÷ Ŷň Īó .ŦƦƉĭ ó Ŵŏ õ ũó ňƌ Ǝſõ Īį ŏ ó ĥŏ ñ Ō Ƙĭ .ƁƊūŴ ÷ Ņ ƤƉƢ ł ƢſƦſĭťƀÿƇƊ ſŌ Ʀó ſĪł ł Ņ .ťſõ Ʀ÷ Ƙ Ņ ŏ ƙŌ ƣĪ Ņ ƞƉŦ ł ł ƦÿƇŶ ťƊëƆ Īň Łĭ÷ Ƣƀ ł Ņ .ťƌĮĭ Ō ŏ .ƁƠƀŌìƌŴƟĭ ťƌǔŶƧƎňƀÿƇƖł Ɖñ ò

ň ŏ

÷ Ŀ .ƨʼn ƉĪť ʼn ŨǓĭ

Greek

PG 35

f. 181r a 24

Ἡρῶνα

1197.34

f. 181v a 9

τῆς νόθου σοφίας

1200.12

f. 181v b 5

ὑλακτεῖν δὲ

1200.27

f. 181v b 17

ἢ πυγμὴν

1200.34

f. 182r a 11

εἰ δὲ τὴν τελεωτέραν καὶ πλατυτέραν

1201.11

f. 182r a 27

ἣν εὐσέβεια χαρακτηρίζει καὶ 1201.20 τρόπος

f. 182r b 4

Κυνικὴ

1201.27

f. 182r b 30

ἢ τοὺς ἄλλους οἱ ταῦτα προέχοντες

1201.45

f. 182v a 24

τῆς τῶν λόγων κομψείας

1204.12

254

J. LOOPSTRA

Dam. syr. 7/16 BL Add. 12153 ff. 173r a 12 – 173r b 18

Ņ

ó

ŏ ŷŅ Ơñ ƘƢſŌ Ʀſĭ Ō ſŴ Ņ ƣť ł .ƦſŤ ňò Ō

ň

÷ ÷ ũëƆ .ƨìƀŹ Ʀƀ

Ō Ō ÷ Ɵł łƧĭ .ťƀł ƊſĪŤ Ņ ŏ Ņ ŏ Ō ó ň ŴŹŤ Ņ ƉŴ ł Źĭ Ƨĭ .ĸĭĿŴƠƀƘĥ Īķ Ņł ŏ .ŴƉŴŹĥ Ņ Ō ŏó .ťźſŴƙëƆ Ō ŏ ł ÷ ƠƏ .ŴƐƘĥűƍƀ ň łŅò ł .ƨìſĥŵƍƕĭ ł Ņ Ō ł ł ó 73 ĸŤſǓŴŬƀ . ō ÷ ŹŤƠëƆĭ .ŪƃƢƉ ó Ʀƀì ÷ ÷ ƍſĿŁ .ťƄƤƉĭ

Ņ ŏ ŏ ł Ō ł ŏ ł Ņ ƏŌ .ŴƌŤƀƟĿŤƉĭ .ŴƌŤƀŌìƌŴƊƀ Ō Ō ł ŏ Ō Ō òňł ŏ ŏ ÷ Ƈƀ .ĭűƀ ŏ ł ƐŌ Ũĭ÷ ł .Ŵƌň ŤŃ ƀìƍŅƀźƌň Ƨĭĭĥĭ ÷ ƢƀƟĭ .ĸŤƌĭĪĿŤ ÷ Ɵĭ .ĭƦƍſ Ņó ł .ťňƀŃŹǔƟŴƘƢƟĭ Ņŏ

Ņ

ŏ

÷ Ź .ƧŴõ ƕñ ĪķŴƘŴ

Ō ł Ō ÷ źƌ Ņ ĥ .ĸŴźƐſƢƄƀ łň Ō .ŦŤƠƀìƍëƆ Ō ƢſŁ÷ ĥʼn ƦƀňìŶŁĪł ł .ųñ ũņ ÷ ƃņ ó ƢŃ Ɔ ħ÷ ňĮŴƣŏ Ł÷ ĪŴƆ ñ .ťƖƀƣĿĭĬĪųƘŴŹ ł ŁŴƆ .ťƀìŅ ƍƤƉĬ ÷ Ō Ņ÷ ŹĥƢŃ źƏ ť. Ŭƀ 73

PG 35

f. 182v a 29

τε καὶ λυσιτελεστέραν ἐπίσης 1204.15 αὐτῷ

f. 183r a 4

Περιπάτους

1205.4

n/a

καὶ Ἀκαδημίας

1205.4

f. 183r a 6

καὶ τὸ αὐτόματον Ἐπικούρου

1205.5

f. 183r a 7

τῶν ἀτόμων

1205.6

f. 183r a 9

τὸν ποιητὴν

1205.7

f. 183r b 14

σκινδαψοί

1205.29

f. 183r b 15

καὶ τραγέλαφοι

1205.30

f. 183r b 17

συντίθησιν˙ οὐδὲ κατηγορίαι

1205.31

f. 183r b 24

δευτέρου … καὶ πάρεργα

1205.35

ἀπαιδεύτων ἀγροικίαν

1208.6

ἢ γεωμετρούντων, ἢ ἀστρονομούντων

1208.16

τῆς Ἀντισθένους ἀλαζονείας, καὶ τῆς Διογένους ὀψοφαγίας, καὶ τῆς Κράτητος

1208.20

f. 183v b 3

τὸ ἐπίχαρι

1208.26

f. 183v b 11

Σίμωνες μὲν, καὶ Μαρκίωνες, Οὐαλεντῖνοί τέ τινες, καὶ Βασιλεῖδαι, καὶ Κέρδωνες, Κήρινθοί τε καὶ Καρποκράτεις

1208.36

f. 184r a 3

ὁ τυφὼν τῆς ἀδικίας

1209.5

f. 184r a 5

ἡ ἀντίχριστος

1209.6

f. 184r a 22

τὴν Νίκαιαν

1209.16

f. 184r b 13

καὶ … ὑπαιθρίων

1209.33

f. 184v a 28

οὐχ ἵνα σώσῃ τὸν ἐπιβάτην

1212.18

f. 184v b 28

ὁ τοῦ ἀσεβοῦς στόλος

1212.36

f. 185r a 26

πρὸς ἑαυτὴν μετατίθησιν

1213.10

f. 185r a 30

Ἐστρατήγει

1213.35

ł÷ ł f. 183v a 3 ũƤƆť ſŅ ĪǓƧĪ ÷ .ťſŅ ĪǓł ÷ ĪŦŁŴƌĿų ň Ņ ň f. 183v a 20 .ťƐ ʼn ōſǔŹŤƉĭŤū ł ň Ō Ņ ǔźƏ [ťƐƀƉŴƌĭ ņ ĥ] ň Ō łó ŏ ƃŤ÷ Ɖň .ƑƀŌìƌĥƦƐƀ Ł÷ ŴÿƇ f. 183v a 26 ÷ źƌĥ Ī Ō ł Ō ň÷ ſŅ ĪŌ ÷ Ī÷ ƨʼn ƣŅ Ŵò Ũŏ .ƑƀŹĥƢŃ ƟĪ .Ƒƀìƌ ŤŬ .ŦŁ÷ ŴſűŅ ó Ŷł

Greek

BL Add. MS 12153 text: ĸŴſƢūŤźƟƧĭĜŪƃƢƉ.

255

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 BL Add. 12153 ff. 173r a 12 – 173r b 18

Ņ

÷ .ƈňſŤũŹ ŏ ł .ķĭĬƦ÷ ƖƣŅ Ņ ň Ņ Ņł òł ÷ ƤźƊëƆ .ŦŁŁųŨĪŦƦƀ Ņ ł Ņ Ņ Ņ ñ .ťŶƢƉťƍƤʼnëƆťƌĬŴƍõ ƉĪ łó ò ò Ņ ƊƣƦŨ .ƎƟŁ÷ ƦƤƉĪŦƦƤ ʼn Ņ ł ł Ņ ÷ ƉĪ÷ ĭƎſĪƧĥʼn .ťŨƢƖ Ņ ł ł ÷ Ʀŷ ł ó űƉ ł ó ĪŦ ĶűƉ ÷ ìƌ ł ò .ťƌǔŶĥĪťňſŵŅ Ŷƅſĥ ł Ņ ł .ƅƆťƏĥĭĥ ŏ ÷ ƌł .ƢƀūķŴƙƇ ň ñ ƙň ƌł ñ ƧĪ ĭĥĪ ñ .ơƙƌĪł ĭĥơ õ Ņ

ó ň ò Ņ ó ƕŅ .ĴŁŴŷ ÷ ƉƁƆƎŨƢ Ņó Ņ ł łó .ƎƇſĪŦƦſƢƟĭťƌŅ Ł Ņ

ł ÷ Ʀſ ÷ ƦƤ .Ɓū ō Ɖ ÷ ł Ŵū÷ ĪŦ

ł ň ł ł ň ÷ ƍŅ ƣʼn ŁŴ÷ ƀŅ ò ìŶĭł .ƅƉĪł ÷ Łť ň ł ƨÿƇƄƉ ÷ ņ ł÷ :ƎſĿŁ÷ Ī

.Ƣƕõ ƞƌŧűŷƃĥĪƎƊƃĥ

Greek

PG 35

f. 185v a 17

Ταβεήλ

1213.46

f. 185v a 25

τοὺς {προ}ώρους

1216.5

f. 185v b 2

τὰ κρυπτὰ τῆς αἰσχύνης

1216.9

f. 185v b 17

τί τοῦτο ἡ τολμηρὰ γλῶσσα

1216.17

f. 185v b 22

σιωπωμένας ψαλμῳδίας

1216.20

f. 186r a 11

δὲ καὶ ἑσπέριος

1216.36

f. 186r a 15

τὴν ᾑμαγμένην ἐσθῆτα

1216.39

f. 186r b 13

ὥσπερ δὲ ἄλλου θεατὴς

1217.5

f. 186r b 26

ὂασίς σοι

1217.17

f. 186v b 22

διδασκέτωσαν γὰρ

1220.10

f. 187v b 28

ἢ μὴ προβάλλειν, ἢ προβάλλειν

1224.5

f. 188r a 23

ἢ τὰ τῶν ἀραχνίων νήματα

1224.23

f. 188r b 3

ἐγγυᾶταί μοι τὰ σὰ τραύματα

1224.30

f. 188r b 22

διήγησαι καὶ τὴν ἡμετέραν κλῆσιν

1225.4

f. 188r b 25

ὣστε συγκακοπαθεῖν

1225.5

f. 188v a 5

καὶ θῆρας κοιμίσεις

1225.12

f. 188v a 8

δεύτερος στεφανίτης

1225.15

#29 Oration 34 On the Arrival of the Egyptians (CPG 3010) Dam. syr. 7/16 ff. 173r b 18 – 173v a 5

Ņ ŏ

ł

.ťƘŴŹƈƕ

ł .ťƌĥƋƇʼn ƤƉ ň ň ìƌĪĻĥĪ ó .ųƤŷ ŏ

ł

ň ŏ Ņ

.ĪŴŷƇŨťƉŴŶǓŴƆ

Ņ Ņ ÷ .ŦƦƘĿƎſĪƈƀƃó űƕ ł Ņ Ō ƦſŤƀƤźƉĪƧ ňò Ņ ÷ ƦƤ ò ƄƘ .ƎƙÿƇŶ Ń ó ƉĭƎ ʼn Ņ Ĭł Ʀ÷ Ɖ

BL Add. 12153

Greek

PG 36

f. 188v a 16

n/a

title

f. 188v a 19

προσφθέγξομαι

241.16

f. 189r a 5 ooo

ὃν καὶ πάσχειν

244.1

f. 188v b 18

οὐκ ἐραστὴν μόνον

241.37

f. 189r a 28

κἂν ἔτι σπαίρῃ

244.17

f. 189r b 23

οὐ λαθραίως

244.34

f. 189r b 27

μεταῤῥίπτεται καὶ πεττεύεται

244.36

256

J. LOOPSTRA

Dam. syr. 7/16 ff. 173r b 18 – 173v a 5

BL Add. 12153

Ō ł

Ņ

ň Ƙó ƧĭťňƀƐŅ ſò űƌŤ ÷ ƉƑƀ .ťƀŅ ƙƉŤ ō ÷ Ɖʼn f. 189v a 19 ł

Ō

Ō ÷ ňĮĥǔƆ .ƑƀƏĥ ĪŦ ņ ĭ

Ō Ō .ƑſƢƀƏĭĥ ĪŅ Ōó ł .ƑƀƘĥĿŤƏł Ņ ň ò ƨňò ʼn ũ÷ ūň ó ň ƣʼn ĪŦ Ŭó Ə Ŧ Ľǔ ÷ Ł÷ ŴŅ Ɖò õ ĪIJŤƀ ňťƙƣǓ ł Ņ÷ Īł ÷ ĭĶűƉ ňň .ĭĪ÷ ųƕõ Ł÷ ĥʼn ťƣĬĪ ó ł ň .ƦſĥƢſƦſķŴŷŏ ƉƦ÷ ƌĪ ŏ ĭų ó ñ ŨŴƆĭ ťňƀŨ÷ Ŵò ƕĪ ň ł ñ ƄƆ ÷ .ťƌĥ ƅ÷ ƘųƉķŴ ŏ ŏ ł ó ÷ űŌ ÷ Ũ÷ Īł ó .ķĭƦſƢƣķŴƄƇſ Ņ Ņó Ņ Ō ñ ŦƦƀƤſĿĭ .ųſƦſĥŦŁó ĪŴ÷ ũŏ ÷ ƕŅ ň Ņ

òł

ó ƊŨ÷ :ŸƤł Ɖõ Ʀ÷ Ɖ .ŦŁŴ ÷ ƌŅ űŅ ÷ ũƖ ŏ ň ñ .ķŴƕĪŁĪ IJĬƎƉ Ō ň ʼn ñ űƀŅ ÷ ƊƕƧĪ .ŦĭĬĥŧ ł .ťƌĥ ű÷ ƀŌ õ Ɗñ ƕķĭųŨĪ ł ñ ō .ƚ÷ ƭ ň Ņ ƄŅ ÷ łëƆ .ŧƢƠſŤŨŦŴõ ñƣťƍƀ ł Ō ƉĪťƊƃ ÷ ñ .ƎƀƙëƆƞ ŅŅ ň Ņ .ťƍƉñ Ʀ÷ ſĥł ĿƦ÷ Ũó

Greek

PG 36

Μενδησίους καὶ τὸν Μεμφίτην Ἄπιν

245.5

f. 189v a 20

καὶ τὰς Ἴσιδος τελετὰς

245.6

f. 189v a 21

τοὺς Ὀσίριδος

245.8

f. 189v a 23

Σάραπιν

245.8

f. 189v a 31

κνωδάλων τινῶν καὶ ἑρπετῶν πολυειδῆ πλάσματα

245.13

f. 189v b 7

οἱ νῦν μνημονευθέντες

245.16

f. 189v b 31

ἵνα πληγῶσι μᾶλλον

245.30

f. 190r a 17

ἢ ὃν αἱ παχύτητες

245.37

f. 190r b 14

ὑμᾶς ἀναστρέφω

248.1

f. 190v b 18

ἀλλ’ ἐν ὑμετέροις καταχθέντες 248.40

f. 191r a 3

ἡ μὲν ποιητική τέ ἐστι, καὶ ἀρχικὴ

248.50

f. 191v a 4

ἢ ἐνεργείᾳ μετρούμενον

249.39

f. 191v a 24

ὀψὲ γοῦν

252.7

f. 191v b 12

ἀφώτιστος εἶναι

252.20

f. 191v b 14

εἰς ἃ βεβάπτισμαι

252.22

f. 192r a 1

διδάσκεσθαι

252.34

f. 192r a 31

φύσιν ὁμότιμον

253.2

f. 192r b 5

ὅσον ὑπανοίγουσι

253.9

f. 192v b 2

οὐ τετηρημένως

253.46

#30 Oration 21 Panegyric on the Great Athanasios the Bishop of Alexandria (CPG 3010) Dam. syr. 7/16 ff. 173v a 5 – 174r a 3

ň

.ƥƍõ ƃĭ Ń ñ ó Ĭűƃ õ

Ņò Ņ .ƎſĭĬĭƎƆƦſĥĪ Ņ Ņ ł ò ÷ ƖëƆ .ŦƦ÷ ƀŅ Ņ ìƌǔŬ ÷ Ƙťƍƀ ň Ņ Ņ ŅŅ Ņ ň ÷ ƨūĭ .ŧĪĬŦƦ÷ ƀìƌǔƐũëƆ ÷ñ

BL Add. 12153

Greek

PG 35

f. 193r a 7

ἐν ἑαυτῷ συλλαβὼν

1081.41

f. 193r a 24

ἒχομέν τε καὶ ἓξομεν

1084.7

f. 193r b 3

ὁ μὲν τὰς σωματικὰς ὄψεις

1084.12

f. 193r b 29

καὶ τὸ σαρκικὸν τοῦτο

1084.32

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 ff. 173v a 5 – 174r a 3

ł .ťƍŅ Ƅó ƤƉŧĪųƆĪ ł ñ ŦŁŴ÷ ūĭŵ ÷ŏ ƉƎƉĪƎſĪ ĭĬ ň ł ł ó Ņ Ņ Ƥƙ÷ ƌŧűŷŨĭ .ƥƍõ ƃųƇſĪť Ńñ Ņó Ņ Ņ Ō Ņ ŏ Ņ ó ł ó ŦƦƀ ìƍÿƇſĪŦ ÷ ŁŴ÷ ƍŨ÷ ƦƄ÷ ƊŨ .ƋƇƤ ʼn ƌł Ņ Ņ .ĸŴƀŌìƌŴźƌĥ Īł Ņ Īň ó Ō Ơƌĥ .ťňƀÿƇƟŴ ň Ņ Ō .ƈſŤƖƊƣĥĪƎſĪťƍƄſĥ ň ŁňŁŧƢź Ņ Ɖň Łĭ÷ ŵƀŏ ƇŌ ūƎƉ ó .ƥƙƌ õ÷ ÷ ÷ Ņó Ō ł Ņ Ō .ŦƦƤſƦ÷ ƃ÷ ĭŦƦƤƀõ Ũ Ņ Ō ł ŏ ŏ ŏ ƣĻĥ ŁŴ÷ ſŴ .ŦƦƀƕĿŁ Ł÷ ŴſŴƣŏ Īó Ņ ƃŏ ó ťƀƏĿŴ ò ň Ŀŏò .ťƌųƃĪ ł Ɖĭ ł Ɖò ĭť .ťƀŅ ÿƇƐ Ņ

ó ƦſĥƢſƞŨ ÷ .ŧ ĿŵŅ ūƈƕ

ň Ŵŏ Ŭó Ŷł .ťƌĥŦƧĪƁƊƕ õ ň ňƍſł ťƠƐ

ò÷ ÷ Ʀ÷ Ũĭ .ŦƦƆĭ ł Ņ ó ŶĪ ŏ Ņ ƙ÷ ƊëƆť ťƍŅ ŶƢ ŨĿŴ Ņ ŏ ó ƦƉĥ ÷ .ťƕĭĿĪIJ Ņ ÷ ƐŌ ƙ÷ Ũł Ī ň.ťƕƦƤ ŏ ƙƀ ó ňƌŦŁŅ ÷ ĭƢ ÷÷ ň ò ŏ ň Ņ ťƙ÷ ſŴƕķĭųƇƄŨűƟƢƌł ò òŅ .ťňƀƤŅ ʼnƌIJƢŃ ũūł ň Ņ ŏó ŏ ň .ĸŤƌĭĿŴƘĭ .ŴźƐƟŤƏĪó Ņ ŏ ŏŅ Ņ÷ ŦŁŴ÷ ƕŴł ƕĿĭƈ Ņ ƕõ ŏ ó ƨņ ũŶƅſĥ ó ňĥŦŁĭ Œ.ŁƢ÷ Ũł ÷ ƦƏ ł ĪƢƉ ĭ ÷ ŏ ĪĬ Ō ň Ł÷ ĭŏ Ʀſ Ņ ųſ ÷ ƢŌ Ƙ÷ ĭł .ŧ Īĭ Ņ Ō Ņ Ɖł ŦƦſŴƣĬ ŁŴ ʼn ÷ ƍŏ ƊÿƇƤ .ŦƦƇƉĪ ň Ō .ťƐſǓŴƐŅ ƃó ĥʼn

BL Add. 12153

Greek

257 PG 35

f. 193v a 6

χαρίζεται

1084.36

f. 193v a 10

ὃστις δὲ ὑπὸ τῆς συζυγίας

1084.39

f. 194r a 12

καὶ εἰς μίαν τὴν ἑαυτοῦ ψυχὴν 1085.34 συναγαγὼν

f. 194r b 5

ἃ καὶ ἰδίᾳ παραδοῦναι γραφῇ

1085.52

f. 194r b 8

Ἀντωνίου

1088.1

f. 194r b 32

τῶν ἐγκυκλίων

1088.16

f. 194v b 23

ὥσπερ τὸν Ἰσμαὴλ

1088.49

f. 194v b 25

ἀνομβρίᾳ … ἀναψύξαι

1089.2

f. 195r a 7

τῆς φαύλης … καὶ μοχθηρᾶς

1089.10

f. 195r a 26

ὁμόγνωμον καὶ ὁμόθρονον

1089.26

f. 195r b 18

τῶν νόθων καὶ παρεγγράπτων ἱερέων

1089.41

f. 195v b 7

ἔτι δὲ ἐλάττω τομῆς

1092.24

f. 195v b 27

συμπανηγυρίσατέ μοι … κάμνοντι

1092.40

f. 196r a 10

νεανίσκοι

1092.49

f. 196r a 24

αἱ παρθένοι

1093.7

f. 196r a 26

οἱ τῆς ἐρημίας, τὸν πτερωτήν

1093.8

f. 196v a 2

ἡνίκα τὸ μὲν περιττὸν

1093.40

f. 196v a 7

ἦν ψήφοις τε παίζειν

1093.42

f. 196v a 10

ἢ κατορχεῖσθαι … παντοίοις καὶ ἀνδρογύνοις λυγίσμασι

1093.45

f. 196v a 16

δὲ Σέξτοι, καὶ Πύῤῥωνες

1096.2

f. 196v a 19

εἰσεφθάρη· καὶ ἡ φλυαρία παίδευσις ἔδοξε

1096.4

f. 196v b 3

καὶ τὴν Ἰούδα ῥῆξιν

1096.15

f. 196v b 4

ἐπ’ ἴσῃ προδοσίᾳ τοῦ Λόγου

1096.16

f. 196v b 10

ἐξώρισαν

1096.20

258

J. LOOPSTRA

Dam. syr. 7/16 ff. 173v a 5 – 174r a 3

ò łõ ÷ ű÷ ŷł ŨƧĭ ŦƦƆƦŨƧĭ ÷ .ƅũŶ ł .ŀƢʼn Ƙ÷ ň ł ł ųŨ ñ .ťƍŅ õ ƃ÷ ĿƎƉľƢƕõ ĪIJ Ņ łķĿŁĥ ĪŦ ł÷ ÷ ŁƢŶƎƉ ł Ņ ň

Ņ

Ō ſł .ŧ Ŀű÷ ƏŦĭĬñ Ʀ÷ ſĥŌ ƢſƦ òó .ťƀŅ ł ìƍŨƎƉűŶƅſĥ ó Ĭơ .ťƤſűƟĭ õ Ƥň ƕõ Ł÷ ĥʼn Ī÷ ŅŅ Ō Ō Ņó ñ÷ ƀł źƀƆŴ ƙëƆ ƨũŶƅſĥť .ƈƕõ ň ň ĭĬƎƉť ŷň Ɖł Ʀ÷ Ɖň .ųƆŤƣĪ õ ñ Ō ł

ł ó

Ņ

Ņ

ł÷ .ťƀł ŹŤƊūĥ ÷ ƢƘĥ ĪťſĿŴƣ ň÷ .ĸŴƀūĿĭ ō ó ŤŬëƆ

ł Ņ ŏ ÷ ƦſĪ ó .ŴƠƙƏť õ ÷ ƌŅ ƢŶŴŨŧƢſ ñ Ņ ìſĪŴ ŏ ĭł Ņ ÷ ŷëƆ .ƥƍƇƃƎƉŪŹƁ Ņ ŏ Ō ó ŦŁŴƌĬŴƃĪ IJĬŦ ñ Łĭ÷ ƢƀƊūŁŴƆ Ō Ɖł ñ .ƎƀÿƇƖ ò Ņ Īł ó Ʀ÷ Ɖňò .IJĭĬƎƍƘ ł ƣĭ Ņ ƣŌ Ŀť Ņ Ŀŏ ĪŅ ťƖƀ .

Ņ Ņ Əŏ .ĸĭű÷ ƌŴ Ō ŏ ň .ťƀł ƟĭƧŤƐëƆ ł ňó .ƨƟĥŁ Ņ Ņ .ŦŁǔƀƙƤŨŦƦƖƣűƃĪ ł ł .ƁŌìƌƧŤƃĪ÷ ł Ō ł Ũ÷ ĭ ĸŤƌŤƄł ÷ ƀƊ łó Ņ Ō Ņ Ō ň ƅ÷ ƘĬŁť ÷ .ŦŁ÷ Ŵƍŏ ſŅ Ŀĥ Īł ó ł ó ũ÷ ſƦ÷ ƃƧĪ .ƈʼnƕŁ ò ň Ƥŏ ņ ƕĭ ň ƟŴ ň ĥł Ʀ÷ Ɖť .ťƌǔņ ū ÷ ŏ

ň

Ņ ĿĪťſŅ Ī÷ ƢŨ .ťŶĭ

BL Add. 12153

Greek

PG 35

f. 196v b 28

οὔτε τῷ ἑνὶ συγχέας, οὔτε τοῖς 1096.30 τρισὶ διαστήσας

f. 196v b 31

τῷ φυγεῖν τὴν ἄμετρον

1096.31

f. 197v a 12 ooo

ἐκ τῶν ἐσχατιῶν τῶν ἡμετέρων ὁρμώμενον

1097.41

f. 197r a 21

μάλιστα ἡ παράταξις

1097.1

f. 197r b 15

καὶ παίδων

1097.21

f. 197r b 25

ἣν ὁ ἅγιος κατεψεύσθη

1097.26

f. 197v a 21

δὲ καὶ πολιτείᾳ παρεισφθαρὲν 1100.3

f. 198r a 7

δὲ πλήσσεται παρὰ τοῦ ἐξῃτηκότος

1100.37

f. 198r b 9

τὰ πρῶτα τῆς περὶ αὐτὸν πραγματείας

1101.17

f. 198v a 9

ἔσχε Γεώργιος

1101.40

f. 198v a 13

ἐπὶ πλέον αἱ φλόγες ἤρκεσαν

1101.42

f. 198v b 27

ἦν ὁ αὐτὸς καὶ μονώτατος

1104.27

f. 199r a 3

πρὸς ἱερωσύνης τελείωσιν συνεισφέροντες

1104.32

f. 199r b 32

δαπανώμενα

1105.18

f. 199v a 16

ἀσεβῆ δογματιστὴν

1105.28

f. 199v a 25

σύνοδος

1105.38

f. 199v a 26

Σελεύκειαν

1105.37

f. 199v a 27

Θέκλας

1105.36

f. 199v a 29

ἃς ἐπὶ τοῖς καλλίστοις τέως

1105.39

f. 199v b 1

εἴτε τὸν Χαλάνης

1105.40

f. 199v b 14

καὶ μηχανήμασι

1108.2

f. 199v b 20

τὸν ἄγραφον Ἀρειανισμὸν ἀντεισάγουσα

1108.6

f. 200r a 15

καὶ οἱ μισθούμενοι συκοφάνται

1108.26

f. 200r b 19

ταῖς ἐπιῤῥοίαις τοῦ Πνεύματος 1109.7

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 ff. 173v a 5 – 174r a 3

Ņ Ņ ŏ ł Īĭ÷ .ķŴƊƇ ñƤƌŦųƆƧ Ņň Ņ ò ł .ųƇƀõ ñ ìŷëƆƧŵƍŨƎſŴƣĪ ïõ 74 ĭŵŏ ūŦŁűƕĪ Ŵƣĭ . łó

Ō .ŦƦ÷ ƕIJ̈ ñ űŌ ÷ ſƨÿƆĪ

Ņ ň ł ň

.ķŴſƧŤƘŤ÷ Ɵ

Ņ ł .ŦŁ÷ ű÷ ŶťƉĭƢƆĭ õ Ņŏ ñ .ƧŴõ ƕĪķŴƘ÷ ŴŹĪ ňň ň .Ī÷ ųƕƦ÷ ƉűŶƨƘĥ÷ ň łó ŏ

ó ł Ņ ƨìƀƘŌ ÷ .ĸŴſƢō ū ÷ Ō ł ŏ .ƑƀźƌŤźƏŴƟ ň Ņ ÷ ƕł Ʀ÷ ƉťƣĬĪŧĪĬ .ŧ Īų ŏ.ĭĥĿ ŤƃŁŴƆ ň÷ ʼn ň ňſĪƦƤƉĪ Ņ .IJĬŴƉűƟĭĭĬƎ ó ň ň .ƎſĪ÷ ƦƤƉĬĿƦŨƎƉĭ ł .ĭĭĬƎňƀìƍƖƉ ň ó Ɓìł ƀƆŅ Ŵŏ ƃò ó ł .ťŷŅ ŅëƆĮĭ .ťƤŅ ƍõ ƃ Ņ ŏ ł Ņ ĭĿĪŦŁŴ÷ ŷƤ ŏ ƊƉƧƈźƉ Ŧ ŵū ł Ǝ. ňƀƊƐƉ ł ł .ƎſĪĸŤƉĥ Īł ÷ ĥ Ō ł .ƑƀźƀìŌ ƍūŤ ÷ Ɖ ň Ņ .ŦĭĬƈũ÷ ñŶųŨĭĬĪ õ ŏ ó ň .ĶƢʼn ŶƢſ õ ƦſĭĭĬĶĭƦƊƉĪ ÷ ƘĭĥIJł ǓŃ ŁťƌĬƎƉŪŹñ .ťƃǓŤ

Ņ ň ň ł Ɖň .ŦĭĬdžƉƦ õ Ņ Ņ ł 75 ƎƟň Ʀ . ÷ ƌŦƦ÷ ũ÷ ŹŦƦƏƦƣĪ ŏ

ł ĿűƏƈźƉ Ņ ŨŴ ÷ ƠƏŧ .ťƀŅ ÿƇ

74 75

BL Add. 12153

Greek

259 PG 35

f. 200v a 17

μηδενὶ ἀγνοεῖν

1109.25

f. 201r a 5

Θεὸν προδιδόναι

1112.5

f. 201r b 5

δυναστείας ἀντίῤῥοπα

1112.27

f. 201r b 9

καὶ τὴν δόξαν τῆς Ἐκκλησίας ἀποκείραντες

1112.29

f. 201r b 15

τὸ κεφάλαιον

1112.33

f. 201v a 7

καὶ τὸ καινὸν ὕψος

1113.2

f. 201v a 11

δὲ ὁ τυφὼν τῆς ἀδικίας

1113.8

f. 201v b 8

μηδὲ μίαν ταύτης μνημονεύεσθαι

1113.26

f. 201v b 24

εἰσήλαυνέ τις τῶν δισυπάρχων 1113.37

f. 201v b 27

τὸν Φιλάγριον

1113.39

f. 202r a 15

Κωνστάντιος

1116.8

f. 202r a 31

νῦν ἡ κατάπληξις

1116.23

f. 202r b 12

ἐπὶ τὴν Χαιρέου

1116.30

f. 202r b 30

προῤῥιπτουμένων τε καὶ ὑποῤῥιπτουμένων

1117.1

f. 202v a 4

καὶ οἱ προχορεύοντες

1117.5

f. 202v a 11

πανδήμους, καὶ … ἐκχύσεις

1117.8

f. 202v b 9

τοῖς δι’ ἀμετρίαν ὀργῆς τυφλώττουσι

1117.28

f. 203r a 29

ἀδάμας

1120.15

f. 203r a 30

μαγνῆτις

1120.15

f. 203r b 15

ἀναῤῥήξας

1120.29

f. 203r b 24

τῶν πώποτε γενομένων ἀπανθρωπότατον

1120.34

f. 203v a 9

διὰ τὴν … ἀντιπαράταξιν

1120.46

f. 203v a 13

ἀναπληρουμένου

1120.47

f. 203v b 9

ἵνα ἀρίστην ἑαυτῷ καταστήσηται

1121.22

BL Add. MS 12153 text: ĭŵūŦŁűƕĪťŷŨŴƤƆĭ. BL Add. MS 12153 text: ŦƦƏĥƦƣĪ.

260

J. LOOPSTRA

Dam. syr. 7/16 ff. 173v a 5 – 174r a 3

ň

ň

.ƅũŶŁ Ń ó ŨŃ ó Ł÷ ĥ õ ĥʼn ĭƑũƐ

ł

ł ó Ũ÷ ĭ .ƎƀŌ õ ìƀłìŶ ťŷìŅ ƌűƊ

Ņ Ņ ł .Ł÷ Ťñ ʼn ƉťƖŨƢƊŨ÷ Īł ó .ƎƀŌ õ źŨ÷ Īł ó òł Ō

.ťňſŴƆņ Ťźſĥ

Ņ ƆŤ ň ÷ Əł ĸŴƊƐƀ ō ŨŤ Ņ ƌŌ ŴſŅ Ŀĥĭł ĸŴƊƐ ō ŏ ł Ņ Ņ Ņ .ťƀìƍūĭŵ ÷ Ɖĭ Ōł łł :ĸŴƀƏŤƌ Ł÷ ĥ

BL Add. 12153

Greek

PG 35

f. 203v b 20

διασπασθεῖσαν καὶ συγχυθεῖσαν

1121.28

f. 204r a 29

καὶ τῆς ἑῴας, ὅσον βιώσιμον

1124.11

f. 204r a 34

κύημα ταῖς μητράσιν ἐναποθνῆσκον

1124.14

f. 204v b 20

τοῖς Ἰταλοῖς

1124.47

f. 204v b 31

Σαβελλισμός

1125.6

f. 204v b 32

καὶ Ἀρειανισμὸς

1125.7

f. 205r a 27

καὶ ζύγιον

1128.3

f. 205v a 8

n/a

261

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

GREGORY NAZIANZEN PART II #1 Oration 32 On the Need for Moderation in Debate (CPG 3010) Dam. syr. 7/16 ff. 174r a 7 – 174r b 11

ŏ

ł ŏ

ł

Ņ ƢŨŧ Ņ ĥķŴƄƊ ʼnñ ÷ űŷƃ ÷ ŷň ƭĭ .ťŶĭ ň ł ñƣŧĪĬ ĻĥĪƈźƉ Ʀ÷ ƆŤ ÷ ƚƏĭĥĭ .ťƊūƦƘ Ʀ÷ ƀìŌ ƍƘñ ÷ ĭł 76 ĵŤƣ . ʼn ł ĥʼn ñ ň űŶŁŴƆ Ņ Ʀ÷ Ũł ó Ŀň .Ǝſųň ƍò Ɖŧ Ǝ. ňƀÿƇŹ ƞƉň õ ò Ʀ Œ ÷ ƣƢ Œ ÷ ƣłõ Ʀó ƌĪł IJĬ ł Ƙň ťƉĪĬ Ʀ ñ ňò õ ł ÷ . .ťŶĥ ŏ Ņ óò ŏ ò ŏ ó .ŴƆŴƘŃĥĭŴƆĭŤƘ Ņ ŏ .ŦŤƀŬƏƎſĪťƕĭĿ Ņ ŏ ÷ ƘŴŹĭ .ŦŁŴƍƊſĬĪť ň Ņ÷ .ŦŴŷìł ƌ ƈƃŧűŶĴĥĪƧĭ ł Ō .ŦĭĬƈƀìŷƉ .ƎňƀƟƦ÷ ƌĭ ňł Ņ Ō ŏ ÷ ĭűƆƧĭ ÷ .ƋŹŵñ ƌťƍƀƙëƆ ł Ņ ň ò Ņ ÷ .ťƀƉűƀŨŻƖ ñƣĪŧĿĭƦƆ ň ƉĪIJ ł ƦƉĥ ŦĭĬƎƟƦ ÷ ŏ ňƀƏĿŴƃŏ ÷ ň.ťŶĭǓƈƕų 77 Ʀ . ÷ ƀìŌ ƌŁƎƀƆĬ Ńñ ó Ņ ŏ ŦƦŶŴ Īł Ņ÷ ŏ Ņ ƤƉƈźƉƦƆŁ .ŦŁŴ ÷ ƌĿųƍƉł [Ī]ĭ .ťƌǓŁŴſĪ ÷ Ņ Ņ òŌ ň ó Ņ ò ŏ ŦŁ÷ Ŵƀ Əĥʼn ĪťƍƃĭŴƣ Ņ ŏ Ņ .ŦŁŴ ÷ ƊŷƆƅſĥ ó Ʀƀ ó ƃŌ ó Īűƃ łó ƅƆ Ʀƌĥ Ō łó ó ó ƃł ÷ Ī÷ ĭł Ʀƀ .Ʀƌĥ űƀ÷ ƠƘ÷ Īƅſĥ ł ŏó ó Ƙĭ ł ÷ ƐŅ ƃĿŴ ƁŌìƌƧŤƄł ÷ Ũ÷ Īť

76 77

BL Add. 14549

Greek

PG 36

f. 2v b 23

συναρμόζειν τῷ Πνεύματι

176.9

f. 3r a 6

ἐπεὶ δὲ τοῦτο ἠρώτησα καὶ ἀπεκρινάμην, προσερήσομαι

176.20

f. 3v a 2

καὶ οὐδ’ ἑτέρωσε μέγα νεύουσαι

177.4

f. 3v a 28

ὃ διέσπασε μέλη, διέστησεν ἀδελφοὺς

177.17

f. 4r a 35

Παύλους, καὶ Ἀπολλὼς

180.4

f. 4v a 4

τὴν δὲ πολλὴν φλυαρίαν

180.21

f. 4v a 14

καὶ πίστεως πλοῦς

180.25

f. 5r b 19

οὐδ’ ὁμοῦ τὸ πᾶν ἀναδεῖξαι καὶ διακοσμῆσαι ἀσθενὴς ἦν

181.27

f. 5v b 28

καὶ οὔτε δελφῖνά τις εἶδεν

184.38

f. 5v b 30

οὔτε βοῦν δι’ ὕδατος ὀλισθαίνοντα

184.39

f. 6r b 16

ἡνίκα ἡτοίμαζε τὸν ἑαυτοῦ θρόνον ἐπ’ ἀνέμων

185.15

f. 6r b 22

τὰς ὑπ’

185.17

f. 6v b 22

τρίτον διὰ τὸ μέτρον τῆς ὠφελείας, καὶ τῆς ἐλλάμψεως

188.7

f. 6v b 37

ἄλλῳ δὲ χαρίσματα ἰαμάτων

188.15

f. 7r a 4

κατὰ τὴν ἀναλογίαν

188.18

f. 8v a 22

καὶ οὗτοι, καθὼς διετέτακτο

193.20

f. 8v b 1

ὁ ἐν Χαλάνῃ πύργος

193.29

lac.

BL Add. MS 14549 text: ƚƏĭĥ. BL Add. MS 14549 text: [ťƀƊƣ] ƦƀìŶŁĪƎƀìƌĬò .

262

J. LOOPSTRA

Dam. syr. 7/16 ff. 174r a 7 – 174r b 11

ł ƌĬ ł ĭŵň ŷň Ũ÷ ĪťƍƄſĥ ł÷ Ŀųƍ ň.ŦŴ ł ñŷìƌ ĬŁĭųƭĭ Ņ ň ó Ũŏ ÷ ĪŦ ÷ ŁŴ÷ ƌŏ [Ƣ]źƊł Ũ÷ ĭł .ťƃǓŴ ł ĪŧĿĭƦ ň ł ñ ũň ó ƖƉ ł÷ Ƙĭ÷ .ťƍƤƉĭť Ņ ŏŅ

ł ł Ņ ŏŅ ł ň ó ňƌŦŁŴ ƉƢŨĪ .űƘ÷ ƦƤ õ Ņ ň .ťƀƤƌĥŦ ŵƉĿĪ .ŦŁŴ ÷ ƌĿųƍƉĪ÷ ĭ

Ņ Ƙŏ ó ķĭĿŴ Ņ ó Ō ŏ ł .ĸŴƙƀƏĭƢƃ÷ ĭ ň Ņ Ō Ō ŹŴ źƐſĿŃĥ .ƑƀëƆŤ ł ó Ņ .ķŴŹƨƘ Ņł IJĬű ñ ňſĽł ŁƧ .ŦŁűŶ ÷ Ņ Ō ł łŌ Ō ÷ .ŦƦÿƇƀÿƇƟťſűƀ÷ ƄƏ ň

.ƦƌĥŸƤł Ɖõ Ʀ÷ Ɖ

78

Ņ .ŧĿŴƕĮťſŅ ŵŶ ł ł ň Ņ ł ƉűƀŨűƃ ł .ŸƇƉƦ÷ ƉŦƦ÷ ũ÷ Ƥŷ Ņ ŏŅ Ņ ł ł ŦŁŴ÷ ƉĿƨƠ ñƤƉĭ Ņ ň Ņ ł ƀźƤƉťƍƄſĥ .ŦƦ÷ Ɗõ Ŷť ł ò ň Ņ ťƀÿƇźƆĪťƍƄſĥĪ ľñ Īň ÷ ĮĭŅ ƎƀƆĬťł ƀŅ ł ìƌŵò Ũł .Ǝƍł ƀō Ƈũ÷ ū÷ Ņ ñ Ņ ò .ťňƀƉűƟ ň Ņ ÷ ƄŌ ó ƉƁƆIJ ł .ťƄƀ ŃŵŶõ Ł÷ ĥ ł Ņ ƉĪťƊƃ .ťƐƙ Ņ Ō źƀŹűƃķĥ ÷ .ƦƌĥƎí Ņ Ņ ƣűƃ .Ʀƌĥťſų ŏ ƣĭť Ņ ĭƢ ł ƐŅ ƀõ ƐŌ ƌł .ťƀƕ ł õ ƢƆ Œ ƊŶ òŏ Ʀ .ťŷň ŨŴ õ ÷ ƣ ʼn 78

BL Add. 14549

Greek

PG 36

f. 8v b 25

ἵνα τῇ μορφῇ λάμψῃ, καὶ τὴν θεότητα παραδείξῃ

193.45

f. 9a b 15

καὶ τύλοις γονάτων

196.38

f. 10r b 12

καὶ ἡ φλεγμαίνουσα καὶ ἐκμαίνουσα τράπεζα

200.40

f. 10r b 29

ἔλλαμψις

201.4

f. 10v a 24

οἷον ἐπάρσει περιπαρῆναι

201.27

f. 10v a 26

τῆς ἀνθρωπίνης ἀνανεύσεως

201.27

f. 10v a 36

Πύῤῥωνος

201.35

f. 10v a 37

τῶν Χρυσίππου

201.36

f. 10v a 39

Ἀριστοτέλους

201.37

f. 10v a 41

Πλάτωνος

201.38

f. 11r a 28

μὴ θήρευε τὸ καινὸν

204.27

f. 11r a 40

ὥσπερ ἐπὶ λεπτῆς σχεδίας

204.35

f. 11r b 27

μετρῇ

205.3

f. 11r b 31

ὄψις ὀλίγη

205.4

f. 11r b 38

διὰ βουλήσεως κυβερνώμενον

205.8

f. 11v a 18

καὶ μετεωρίζει τῦφος

205.19

f. 11v a 19

πῶς ἐκμαίνει θυμὸς

205.19

f. 11v b 12

καὶ δεῖ, καθάπερ τοὺς παῖδας πλάττομεν ἐν τοῖς πρώτοις ἤθεσιν

205.41

f. 12r b 12

ἐπισφαλῆ καὶ ὀλισθηρὰν

212.29

f. 12r b 28

φιλοτιμίας

212.38

nf nf nf nf

BL Add. MS 14549 marg.: ŀƢƘƦƉ.

263

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

#2 Oration 20 On Theology and the Installation of Bishops (CPG 3010) Dam. syr. 7/16 BL Add. 14549 ff. 174r b 11 – 174r b 23

Ōò

ň

ł

ł

ó Ņ Ō źƏŤŹŤƟł f. 12v a 7 ƏŤ .ťƘ÷ ŴƠƐƀƘĥĪƑƀ ʼn

PG 35

καταστάσεως ἐπισκόπων

1065.21

τὴν νῦν γλωσσαλγίαν

1065.22

καὶ ἀποῤῥηγνὺς κατὰ μικρὸν τὸ τῆς ψυχῆς εὐγενὲς

1065.40

καὶ ὑπὲρ τὴν συκομορέαν ἀρθῶ

1069.20

f. 13v b 26

καθάπερ φυτὸν ἑτεροκλινὲς πάντη καμπτόμενον

1072.7

f. 14v a 17

εἰ ὑπὸ χρόνου προείληπταί

1073.22

f. 14v b 18

δουλεύσῃ ταῖς ὕλαις

1076.3

f. 14v b 36

ἡ ἀνατύπωσις, καὶ ἡ φροντὶς

1076.16

f. 15v a 4

πολλάκις τὸν αὐτὸν ἀναστρέφω λόγον

1077.15

f. 15v a 24

ἢ τῇ ὄψει τεινούσῃ πρὸς ἡλιακὴν ἀκτῖνα

1077.26

f. 16r a 14

γὰρ ἐπίβασις θεωρίας

1080.19

Ņ ŏ f. 12v a 9 .ťƣĬĪťƕĭƢëƆ ł Ņ Ō ň ƈƀƇƟƈ f. 12v b 6 Ņ ŏ ƀÿƇŌ ƠŨľűƏĭ .ťƤŅ ƙ÷ ƌĪł Ĭñ Łĭ ÷ ĿŤŶ Ņ ň ó f. 13r b 39 .ƋſĿŌ ŁŁ÷ ĥʼn ťƊƠƣƎƉƈƖƆĭ Ņ ĶűƉƈƄŨĪŦƦŨƞňƍëƆĪł Ņ ÷ ƙŌ ÷ ƃó ň Ņ .ťƌƢŶĥťƍõ ƃ÷ ƢëƆťƙƀ ł ĭųƌĥ ÷ .Ķűł ó ƠƉť õ ƍò ŨĮƎƉĪ õ ł ŏ ł ò ň ł ó .ƑƆĭųëƆ Ī÷ űũ÷ ƕƦ÷ ƌ Ņ ŏ ł Ņ Ņ Ņ ƐƘŴŹ .ŦŁ÷ Ŵƙſ÷ ƞŌ ſĭť Ņ òł Ō ò ł ñųëƆűƃ ųëƆķ ñ ŤƀŬŌ ƏƎ ƀìƍŨ÷ Į Ņ ň ň ł ñ ƦÿƇƊëƆ .ťƌĥ ƅ÷ ƘųƉŦ ł Ņ ŅŅ ł ñ Ņ Ł÷ ŴëƆį Ʀ÷ Ɖñ Īť ÷ ſŵŷƆ ĭĥ Ō Įł ƠŅ ƀëƆ .ťƤƊƣĪť õ Ņ ň ÷ ŨŴ Ņ ÷ ƃĿŏ ÷ :IJĬťſĿŌ ĭĥŁ÷ Īť

Greek

#3 Oration 28 The Second Theological Oration: On the Nature of Theology (CPG 3010) Dam. syr. 7/16 ff. 174r b 23 – 174v b 1

Ō

Ņó

ół

BL Add. 14549

Greek

PG 36

ł ƙƣťƕĿĥĪ ŏ Ƙĭ ł ųñ ƘĭĽƢ .Ǝƍƀ

f. 16v a 5

καὶ τὸ πρόσωπον τῆς γῆς ὡμαλίσαμεν

25.26

ň

f. 16v a 23

προθυμουμένῳ

28.7

f. 16v b 34

λύκος Ἀραβικὸς

28.37

f. 17r a 2

ἢ ἀμπελῶνες μικροί, τῶν μεγάλων διαπεφευγότων

28.41

f. 17r b 36

ὥς τις τῶν παρ’ Ἕλλησι θεολόγων ἐφιλοσόφησεν

29.39

f. 18r a 17

κιθαρῳδίας

32.50

f. 18v a 28

τῶν Ἐπικουρείων

36.5

.ťƌĥįŴŶł õ Ʀ÷ Ɖ

Ņ łł Ņ .ťƀŅ Ũĥ÷ Ŀ ĥťŨĥ÷ ĪŌ ó ň ŏ ň ł ƎƀƆĬűƃ ł ň .ŏ ŧ ǓŴƕĮťƉǔƃ ĭĥñ ň ÷ Ǔ .ĭűƉõ ĥťŨĭ ł ł ƁLjƊƉƎƉƥƌĥĪťƍƄſĥ ò ňò Ʀſų ÷ ƭ .ťƙƍŶł ŁŴƆĪŦ ÷ Ņ ŏ ŏ Ņ Ō ÷ Ɵ .ŦŁ÷ ĭĪ÷ ĭĿƦƀ ň ŏ Ņ ĸĭĿŴƠƀƘŌ ó ĥ .

264

J. LOOPSTRA

Dam. syr. 7/16 ff. 174r b 23 – 174v b 1

BL Add. 14549

.űũƕñ ƎſǓŁĪťƘŴŹ

f. 20v b 17

δεύτερον ποιεῖται πλοῦν

44.16

f. 21v a 18

εἶτα τοῖς ὁρωμένοις προσβάλλων

45.46

f. 21v b 1

ἄγον τὴν ἄληκτον φορὰν καὶ ἀκώλυτον

48.11

ἢ τοῦ αὐτομάτου

48.21

ὀργάνῳ

53.9

οἱ τοὺς ἵππους τοῖς ῥυτῆρσιν ἀθρόως

53.22

f. 23r b 21

οὐδὲ εἴς τι φανερὸν τελευτᾷ πέρας ἡ πολυπραγμοσύνη τῆς διανοίας

53.34

f. 23v a 23

καὶ σύστασις ἐν τῷ τῆς φύσεως ἐργαστηρίῳ

56.16

f. 23v a 36

πῶς ἑστηκότα τε τὰ εἴδη καὶ τοῖς χαρακτῆρσι διεστηκότα

56.29

f. 24r a 15

τὰ μὲν θυμοειδῆ

57.22

f. 24r a 26

τὰ μὲν ἀκίνητα

57.25

f. 24r a 27

τὰ δὲ μεταβατικά

57.25

f. 24r a 35

τὰ μὲν ἀμυντικά

57.28

f. 24r a 36

καὶ ἐπίβουλα

57.29

f. 24r a 37

φυλακτά

57.30

f. 24r a 38

καὶ οἰκονομικά, τὰ δὲ παντάπασιν ἀργὰ καὶ ἀπρονόητα

57.31

f. 24r a 41

πῶς τὰ μὲν ἑρπυστικά

57.32

f. 24r b 21

καὶ μεγέθη καὶ κάλλη

57.47

f. 24r b 25

ἔστι δὲ ὧν καὶ κοινωνίας καὶ ἰδιότητας

57.49

f. 24r b 34

τέττιγι τὴν … μαγάδα

60.4

f. 24r b 39

καὶ καταφωνῶσι τὰ ἄλση

60.7

ň Ņ

ň ŏ

ł Œ łõ ó Ɵűƃĭ ƎƀƆĬŁŴƆ ò ň Ʀ÷ ŨƢ ł Ņ .ƎſŵŶƦ÷ ƉĪ ň ň ň Ņ ñ ƘŅ ÷ Ťō Ŷ .ƨƃó Ʀ Ŏ ÷ ƉƧĭ Ĵ÷ õ ŤƏƧĪť

ł Ņ ŏ f. 21v b 8 Ņ Ņ f. 23r a 14 .ķŴƌŤūĿĭ ÷ł ĥ ł ł Ō ň.ŧ ĪŴò Ŭƙ Ņ ł ŏ ŨƎƀƄƘų ñ ƤƃƢŃ ƆĪ f. 23r a 36 ÷ Ɖť Ņ

.ķŴŹŤƉŴŹĭĥƧĭ

79

Ō ſťƊƆŴƣť Ō ł÷ ťƖŅ ſű ƍŅ ƊŅ Ũ÷ ĪƧĭ ŏ Ņ ł Ņ ó ŦŤƀŅ ŬƏť ũ÷ ƟŴƕ .ƨʼn Ɖõ Ʀ÷ Ɖň Ō Łł ÷ Ī÷ ÷ ƕĿ .ŦƦƀ ŏ Ņ ƃŅ ÷ ĪŦ ł ÷ ŁŅ ÷ Ŵƍŏ ŷŅ Ũ÷ .ťƊŅ ſŴ Ņ Ɵĭ .ťƍƀ Ņ ň ó Ņ Ō òł ŦŁ÷ Ŵŏ õ Ɖò ĪƎ ƊƀìƀƟűƃĪťƍƄſĥ ł÷ Ņ ƙƉťƍƟŴ Ǝƣǔ ƀò Ũĭ÷ Ņ Ņ Ņ òň ñ ŦƦ÷ ƀìƌƦ÷ ƊŶƎƉƎƀƆĬ Ņ Ņ ŅŌ ó ò ŦƦƀ ÷ ìƍƖſĮŁƦ÷ Ɖʼn Ņ Ņ Ņ òł ÷ ìƍƀìƍƤƉ .ŦƦƀ Ņ Ņ ół .ŦƦ÷ ƀìƌǓņ űƖƉ Ņ Ņ ó ł ŦƦƀ ÷ ìƌǔƀņ ƄƉĭ Ņ Ņ Ņ łó ň ŦƦ÷ ƀìƌǓĬĪŵƉ Ņ Ņ Ņ ół ł ƈƃƎſĪƎƀƆĬ ÷ ĭ Ņ Ņ Ōòł Ņ Ņ .ŦƦŌ ÷ ò ƀìƌł ǔó ŨűƉ .ŦƦ÷ ƙ÷ ſƞſƧĭŦƦÿƇƀźŨųƇƃ Ņ

ł

ñ ƌĬťƍƄſĥ .ŦƦ÷ ƤŅ Ŷņ ǓƎƉƎƀì

Ņ ň Ƥŏ ŨĭŦ ÷ ÷ ł Ł÷ ŴŅ Ũó Ƣł Ũ÷ ĭł .ŧ ǔƘŴ ó ƤƊ ŏ Ũł ÷ ĪƎſĪƦ ó ſĥŌ ƎſĬň ŁŴ÷ Ƙŏ ÷ ŁŴ ò ň ł ŏ ŏ ÷ ŴƤƊŨĭ÷ .ƎſĬŁĭ ÷ űŶ ł Ƅƀó ŹŤŌ Źň ł.ŧ ĪŤ÷ ūŤ ł÷ ƉƑ Ō ł ň òŅ .ťũ÷ ƖëƆƎƀŌ ũſó ƢƉĭ 79

BL Add. MS 14549 text: ķŴźƉŴŹĭƧ.

Greek

PG 36

265

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 ff. 174r b 23 – 174v b 1

Ņ Ɵŏ ĸŴƍƟŴ ŏ ĬŵŨ Ō Īł ł űŷ Ņ ÷ ƃ÷ Ńĥ ŦŁŅ ĭƢſ ŧƢŅ ƘŴ ÷ Ƥŏ ł Ũ÷ ĭŧ Ō ÷ .ƎƀìƍƟƦƉ ŏ Ō űƀ Ƒſ . ÷ ƇƟĭ ō ĥ Ō ÷ ƉŌ ƧŤł Ƙł ó .Ƒſűƀ ó Įĭŏ .ťňſűƀ ň ÷ ƐŌ ƃĭĥ Ō Ō ĸĥűƍ ŏ Ņ ÷ Ƙ÷ ŏ Ņ ó Ō ł ó Ō ŏ .ŴƀƐſĿŤƘ .ŴŹŴƍūŴ ÷ ƆŴƘ ň ł ł Ņ Ņ .ĸŤźƌŴƘ÷ ĭƨūĥ ÷ ĭ ŏ Ņ Ō Ņ Ũł ň ł .ĸŴƭĪĥ÷ Ī÷ .ĸŴƀƏŴƍƟŤ ŅŅ Ō Ō Ũŏ łƧ Ņ ÷ ĿŴ ÷ .ťƀźſƢƟĸĭƦƍſ Ņ ƎƉƎŶŁǓűƃƎƃĿƦ Ņ ÷ ŏ Ō ó Ũĭ÷ ťƖõŅ ũ÷ ňƌĪŦ ŁŃ ÷ ŁŴ÷ ƙ÷ ƀƟ Ņ ł ł ò ò ň Ņ Ō ň ł ł Ʀŷ ƤŶĭ .ťƊƀƊŶťƀìŷƏĪŦ Ņ ł ƦŅ ÷ ŷŅ Ƥò ŷŨ ł ťňƍźëƆŴŷò ŏ Ũ÷ ĭŦ Ō ſĪƎƀƆĬ ł ƈƃƎƉƢſƦ ò Ō Ņ .ƎŷõìƀìŷƏ ň Ņ Ɵĭ ŏ ł ŏ ťňƀƃĭ ťŨň ÷ ǓŴ . ÷ ǔƃ÷ ĭƎſĪŧ ǓĪŴ÷ Ŷŏ ŏ ňťƠŶĭ Ņ Ǔĭ ŏ ň ñ .ű÷ ƟŴƉƧƧĥƎŷň Ƥł Ɖűƃ ŏ Ņ ł ò Ņ ó .ťƍƀƃ Ł÷ ŴƀìŶĭťƀìŶ Ņ Ņ ƃŌ ÷ Īŧ ťƊƀ ÷ ƢŅ źƟ

BL Add. 14549

Greek

PG 36

f. 24r b 41

κύκνῳ

60.8

f. 24v a 34

εἰς ἀσφάλειάν τε ὁμοῦ καὶ κάλλος ἐξησκημέναι

60.32

f. 24v b 17

ποῖος Εὐκλείδης

60.45

f. 24v b 21

Παλαμήδους

61.2

f. 24v b 26

Φειδίαι καὶ Ζεύξιδες καὶ Πολύγνωτοι, Παρράσιοί

61.5

f. 24v b 28

καὶ Ἀγλαοφῶντες

61.6

f. 24v b 31

Κνώσσιος Δαιδάλου

61.7

f. 24v b 34

ἢ λαβύρινθος Κρητικὸς

61.9

f. 25r b 8

εἶτ’ ἐκπυρούμεναι τῷ σφοδρῷ τῆς πάλης

64.1

f. 25r b 12

καὶ τὴν τῶν θερμῶν λουτρῶν χρείαν

64.3

f. 25v b 7

ταῖς χρείαις καὶ ταῖς ἐπιμιξίαις

64.15

f. 26r b 23

τῶν μανωτάτων … ἢ σύρρηξιν 68.3

f. 26v a 18

κύκλους καὶ περιόδους καὶ 68.28 πλησιασμοὺς καὶ ἀποχωρήσεις

f. 26v b 24

θέροντος, ἀλλ’ οὐ φλέγοντος

68.52

f. 27r a 3

{φερές}βιον καὶ φυσίζωον

69.14

f. 27r b 3

δεσμὸν Πλειάδος

69.34

#4 Oration 36 On His Own Position. In Refutation of Those Who Maintained He Coveted the Throne of Constantinople (CPG 3010) Dam. syr. 7/16 BL Add. 14549 ff. 174v b 1 – 174v b 14

Ņó ŏ

ł

Ņ Ō Ō ł .ƑƀźƀìƍūŤ ÷ Ɖ Ņ ƤŌ Ƙ÷ ĪƈźƉ łó ĭĬĪIJĬťƠƀ ł ť. ňƖõ źñ ƌƥƌĥųƆ ł ł ł òŅ .ĸĥǓŤƉƧƎſŅ ŴƣĪ

Ō ƘŴƍƀźƌŤ Ō źƐƌŴƟĪ .ƑƀëƆŴ

Greek

PG 36

f. 27v b 37

τῆς … Κωνσταντινουπόλεως

265.2

f. 28r a 6

μαγνῆτιν

265.10

f. 28r a 26

ἐπειδὴ ῥᾷστον ἑαυτὸν ἀπατᾷν

265.21

f. 28r b 5

ἀξίοις τῶν ἀμαρευμάτων

265.32

266

J. LOOPSTRA

Dam. syr. 7/16 BL Add. 14549 ff. 174v b 1 – 174v b 14

Ņ Ō ł

.Ǝƍł źõ Ŷł ŁĭĬŧ ÷ ƢƀƊŹĭ

ň ł

.ŧ ǔŹĥĥʼn Ł÷

ň ò ǓŁ ó ƉƎſ .ƎƀìƍƄƤ Ņ ł ÷ Ŷ .ŦƦƣƢ ň Œ.Ʀƍł ŹĿ õ Ņ Ņ ł ò Ņ ŏ Ōò ł ŦƦ÷ ƙÿƇŷ ÷ ł ƤŅ ƉŦŁ÷ Ŵƙ÷ ſƞŷëƆűƃ ň ñ ÷ Ʀ÷ ƀŅ ÿƇ òł Ņ ŨŴ ÷ Ơŏ Əĭ .ŭ ÷ Ƈõ ƘŦ łó ň łŌ ñ Ņ ł ł Ǝƍſł ƢŌ Ũ÷ ƦƐ ƉƎƍƀƕĿĪŧ ÷ Ŀĥ .ķŴƄƆ ł Ņ ó ĪƎƉĭ Ņ ƦƉƧŧ ŏó ƢŅ Ũĭ ÷ .ťƍƟ ň ó ǔźƀ Ņ ƘŌ ó ĥ ťƘĭ ʼn ňŌ ł ó ò ƎƉĪƎƀƆĬŧ Ņ ó ł ǔſƦł ſŧűʼn Ũ÷ Įĭʼn .ŦƦ÷ ƄƇƊëƆ ħ÷ Ƣʼn ƠƌŦŁĭĿƦƀƉ ň ŏ łł ň ň Ɵł ƟǓŤ :Ń ŦŤŬƀŌìƌŴƟ .ŧ ǔŹĥŁĭĸŤ ÷

Greek

PG 36

f. 28r b 14

δὲ καὶ συγκεχωσμένην ἀνεστομώσαμεν

265.39

f. 28r b 31

τῶν θεάτρων

268.6

f. 28r b 33

δύο σκηνὰς

268.7

f. 29r a 31

τὴν κωφὴν

269.24

f. 29v a 2

γογγύσασαν

272.6

f. 29v a 19

εἰς διαφόρους καὶ ἀντιπάλους σπουδὰς μερίσας

272.16

f. 29v a 28

ἆρα φλυαρεῖν ὑμῖν δοκοῦμεν

272.22

f. 29v b 29

καὶ τὸν ἄσκευον βίον

272.46

f. 30r a 10

ἐπίτροποι

273.9

f. 30r a 12

καὶ πλείονα τὰ ἐξ ἀρετῆς ἔδνα 273.11 προσενέγκῃ τῇ βασιλίδι

f. 31r b 23

περὶ δὲ τοὺς ἱππικοὺς, καὶ τὰ θέατρα, … τὰ κυνηγέσια

280.23

#5 Oration 26 A Second Statement of His Position (CPG 3010) Dam. syr. 7/16 ff. 174v b 14 – 175r a 2

ó łó ň

ó ł

ñ .ƎňſƦſŁƦ÷ ƉĭƎňſƦƀƉĪ Ō ŷł Ɖñ Īł Ō Ņ ñŶĭƎſƢƐ Ǝƀõ ƇŌ Ũ÷ ĥņ Ī ł .ƎſƢƐ ň .ƎƀƇō Ũĥ÷ Ʀ÷ Ɖĭ

Ņ ó Ō ŏ ł ŏ ƃƎƉƎ ňƀÿƇƉŅ ñ ķĭĬŏ ŁŴ÷ ſƢ ò .ťƀņ Ń ìƍƠłëƆ ÷ Ŷŏ .ťƀŅ ŨŴ ŏ ł łó Ņ .ķĭĿĭŁĥ÷ ĿŤƘ ň ł .ťſƢƃŴƌƅſĥťƄõ ó ƌñ ƈƕõ .ĸŴƙſĿĭĥ

Ņ Ō Ƥł Ɖ ñ ƀÿƇƙ ñ ƨƊõ Ɩł Ũ÷ ĭł ĭĥƎ .ƎƀìŌ ƍŨó ŵł Ɖñ ł Ņ ƎƉŅ ŁƎƉĪŦ Ʀ÷ ƀŅ ũò ÷ Ŭň÷ Ũ÷ Īĭł ÷ ň.ƎƀūŌ ó Ĭò ł Ł÷ ňĥƎƍŅ źò ũ÷ ňƌĪ

BL Add. 14549

Greek

PG 35

f. 32r b 12

ἂγουσι καὶ ἀγομένοις, ζημιοῦσι καὶ ζημιουμένοις, πενθοῦσι καὶ πενθουμένοις

1228.40

f. 32r b 20

Εὐρίπῳ

1228.44

f. 32v a 32

πληροῦσι τῆς ἀθυμίας τοὺς δόνακας

1229.32

f. 32v b 8

τὴν σκοτόμαιναν

1229.46

f. 32v b 21

τὴν παράθυρον

1232.7

f. 32v b 26

εἰσελθὼν, ἐπιβουλεύσῃ ὡς ἀλλότριος

1232.9

f. 33r a 39

καὶ μόχθῳ κατεργαζομένων, ἢ ἀπεμπωλούντων

1232.42

f. 33r b 18

καὶ ταῖς ἐκεῖθεν ληνοῖς ἐγκισσᾷν 1233.6 μελετήσαντα

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 ff. 174v b 14 – 175r a 2

ƎƉƎƌĭųƆťƍƙƌƈƀƇƟĭ ò Ņ .ƎƀŅ ƖŹĪƎƀƆĬ ł ň ň Ņ .ťƘĿŃ Ʀ÷ ƌťƕǔƏƎƉĪ Ņó ŏ ň Ņ ł ťňƀŅìƌƦƕ ĭǓťƘ÷ ĮǔƆ ňťƙëƆĮò ł Īĭťňƌĭŵƀŏ ƇŶò ĪťƄſĥ ō ł Ņ ÷ Ņ òŅ ÷ ł ŦƦſ ÷ Ľ ƞƟĭ Ņ Ņ ň .ťƄó Ƥõ ƉƁłìƍƘƞò Ŷň Ņ ƘŌ ÷ ň Ņ ÷ ƏŴ Ņ Ƈƀ .ťƐƀƘŴ ł ň 80 ťƌł Łó Ʀ . ÷ Ɖűƃĭ ŅŅ ł ó ł ÷ Ũ÷ Ī IJųŨĭ ñ .Ƌƀł ƠƉƨũŷ ŏ Ō ó ł ó Ĭñ ť. ƀƙƉŴƆŴŨŅ ó ĪķŴƌ Ņ Ņ ł ň ĪŵƉƧ .ŦƦƀìŌ ƍƍŨ łñ ó ó Ō Ņ Ō ñ ñ .ƗŨŁƦ Ń ſŤƍƀƉŃĥ ƎƉ IJĬ ł ó Ņ ó Ō ŏ .ĸŴƉƨƃ .ķĭƢźƙƀƠƏ Ņ ŏ .ťƠƣŅ Ŵƕ ŅŅ .ťƠŷƣƎſĪťƍƉ Ņ Ƙň Ŵź ŏ ŨƎíſ ò ƞň ƉƧĪ ƎňƀƉĿť õ ñ ň ĭĬŴƆ ñ ƋƆʼn Ʀó Ƥõ ƉĪ

BL Add. 14549

Greek

267 PG 35

f. 34r b 27

καὶ μικρὸν ἐπανάγειν τὸν νοῦν 1237.11 ἀπὸ τῶν πλανωμένων

f. 34v a 12

τῶν γλυφίδων ἐκλύεσθαι

1237.25

f. 34v a 40

εἰς ἄχνην ἀφρώδη

1237.39

f. 34v b 2

ἒνθα κάχληκες μὲν, καὶ φυκία, 1237.40 καὶ κήρυκες

f. 34v b 4

τῶν ὀστρέων τὰ ἐλαφρότατα

1237.41

f. 35v a 26

φιλόσοφος

1241.3

f. 35v a 1

n/a

f. 35v a 17

τοῦτο φθορᾷ συνιστάμενον

1241.21

f. 35v b 5

οἱ ἐν Ὀλυμπίᾳ

1241.39

f. 35v b 8

ἄπρατον

1241.40

f. 36r a 26

ὁ μὲν ἀεὶ πηγάσει

1244.28

f. 36r b 25

σκῆπτρον … χλαμὺς

1244.48

f. 37r a 32

θρύψις

1248.24

f. 37r a 38

τί δαὶ ἡ συντριβή

1248.26

f. 37v a 30

ἕως δ’ ἂν μὴ τοῦτο δύνωνται, ῥανίσι βάλλουσιν

1249.12

f. 37v b 8

οὐχ ὁ προδιδόμενος

1249.20

#6 Oration 42 Final Farewell: Delivered in the Presence of the 150 Bishops (CPG 3010) Dam. syr. 7/16 ff. 175r a 3 – 175r a 30

ň

ł ň

ŏ Ō

BL Add. 14549

Greek

PG 36

Ņ Ŀ Łĭ÷ ƢƀƐŶƎƉƎ ł ƍƟĿĪĮó ĥʼn .ťƍŅ ƀƕ

f. 39r b 3

Ņ Ņ ł Ņ ŏ ňò ł łñ ł ò ł ƍŅ ƀŅ Ɗƣ ĭ .ŦƦƀƐƃĪťſŅ ŵŅ ŷëƆť

διεσπάρημεν, ὡς ἐν ἐρημίᾳ ποιμένος

f. 39v b 37

ἢ δράγματα μικρά τε καὶ ἄωρα 461.47

f. 40r a 4

καὶ πῖον τῷ θεωρητῇ τῶν κρυπτῶν

464.3

f. 40r a 38

ἐκ δὲ αὐχμῶν ἐπομβρίαν

464.24

Ņ ƕĮťƙƃó ÷ .ŦƦ÷ ſǓŴ .ŦŁ÷ ǔſűŌ ó ƃĭ Ņ ŏ Ō ł

ňŅ ŏ

ó .ŦŁĭ ÷ ƢƀźƉƎſĪťƌ ǓŴƃƎƉ

80

Possibly ŦŵŶƦƉűƃĭ in BL Add. MS 14549 text.

460.18

268

J. LOOPSTRA

Dam. syr. 7/16 ff. 175r a 3 – 175r a 30

BL Add. 14549

ł ł ňòň ł ťƐň Ƙ÷ Ŵŏł Ơò Ũ÷ ĭĸŤ Ɵł ƨƘŤó Ũĭť ÷ ƏŤŨ f. 40v b 34 ň ň .ťƄ÷ ſǓŌ ĥťŹĬ ʼn ĭł .ŧ ĿƦó ŷł Ɖò ʼn ǔŨ ł

Ņ

ł Ɩõ ƆĪ .ƦſĥŌ ƢũūŴ

Ņ Ō ŏ .ĸŴźƀƇƠƌŴƐëƆƈƄŨĪ ł ťňƀŃìƌò ĮƎƀƆĬƎƉƧĭ Ō ÷ .ƎƀŌ Ɵõ ƦƣƎƆĪ ł ňó Ō ĸ ĥŤ ƙƀ Ə . ŅŅ ł Ō Ō ł ÷ ƆƎƀũ÷ ſƢõ ƟƎſĪƎƀƆĬ .ƨũŷ ň.ťƌ Łó ĥņ ñ Ō ŅŅ ň ò ťũŅ ūķĭųſǓƦƆƦ ň ò ŏ ſŤƍſƢŶ ň ñ ŹŴƉĭ .ŦƦÿƇƉĪ ųƀ ł Ō ň ł ň Ō .ťƐƀìƌŤƀƆŤŨŤ÷ Ə ň ł Ōł .ťƐƀŌìƌŤſĿ ĥ Ōł ŏ .ťƀł Ũ÷ ƧŴƏ ł ł ň ň .ơƤň õ ƙñ÷ ƌĭŧ ƢƤƌ Ņñ ň Ņ ò ł 81 ƎňƀòìŷƉť ſű÷ ŷëƆƎƉƎƀƆĬ . ň ł Ņ ň .ŦĭĬƅźƄ÷ źƉťƙõ ÷ ƭ ŁŴƆĭ ÷ Ņ ł ÷ Ɛƕ .ŦƦƠ ň ł .ĸŤƟĿŤƟ ł ł ň .ŧ ǔŹĥĥŁ÷ Ņ òŅ Ņ Ō ŏ ŏ ó Ǔĭ ťƍſĥŦƦ÷ ƖÿƇ Ũĭ÷ .Ŵƙſ ĥ ŏ ł Ņ ó ƋƆťƃĿŤ ÷ Ƙĭĥ őň Ņ ňó ł Ņ ł Ō ň ł ó .ķŴƃŁ÷ ĥťƤƍƃƋƆťƍſŃĥ .ƁƉĪĮł ó ĥ Ņ

ŏ

ł ŏ ŏ ò ł ó ĥĭ ŴŹŤƘĭ ł ó ĥŏ ł ÷ Ƙĭ .ŴƃǓŤ . ň ł ł .Ǝƍł ƉįƢƉŦĭĬƥƍƇƃĭ Ņ łõ ňƌĪƎƍł ňſŁ÷ ĥĪƎ .ƢũƖ ņ ñ ƍƀł ƕŌ ű÷ ſñ Ǝƍſł ĭł Ĭõ Ņ ĭĥ Ʀſ ÷ ĪƢŌ ó Ɖĭ .ŦƦ÷ ŶǓ

81

Greek

PG 36

τῶν τοίχων, καὶ τῶν πλακῶν, καὶ τῆς κεκομψευμένης ψηφῖδος, καὶ τῶν μακρῶν δρόμων

465.49

f. 41r a 16

τοὺς λάμψαντας ἀνδρικῶς

468.11

f. 42r a 34

πᾶσι τὴν … σύγκλητον

472.17

f. 42r b 20

οὐδὲ τῶν πορνικῶν

472.32

f. 42v a 2

ἡμῖν ἡσυχάζοντας

472.47

f. 42v a 12

τὰς σηπίας

473.3

f. 42v b 27

οἱ δὲ τῆς ὠδῖνος ἐγγὺς

473.35

f. 43r a 25

ἐπέλθω

476.10

f. 43r b 23

ἐπὶ θάτερα μετακλίσεις τοῦ λόγου καὶ ἀντισηκώσεις

476.35

f. 43r b 26

Σαβελλίζοντες

476.36

f. 43r b 29

Ἀρειανίζοντες

476.38

f. 43v b 7

ταῖς συλλαβαῖς

477.21

f. 44r b 12

λύειν καὶ διαρθροῦν

480.24

f. 44v b 23

οἱ μὲν τὰ στέρνα παίουσι

481.32

f. 44v b 34

καὶ περὶ τὴν ναῦν ζέουσα

481.37

f. 45r a 10

χαλεπὸν

481.44

f. 45r b 8

τοὺς ἱππικοὺς

484.20

f. 45r b 9

τὰ θέατρα

484.20

f. 45r b 36

Εὐρίπων … ἢ ἀμπώτιδες

484.35

f. 45v b 37

ὑπάρχους

485.35

f. 46r a 10

ἐζημίωται; Τίς δῆμος σεσωφρόνισται

485.42

f. 46r a 18

αἱ δὲ πρόοδοι

488.3

f. 46r a 21

ὑπάτους … καὶ ὑπάρχους

488.5

f. 46r a 38

καὶ πάντας ὑποχωρεῖν ἡμῖν

488.13

f. 46r b 3

εἶναι δήλους ἐπερχομένους

488.14

BL Add. MS 14549 text: ķŴƌĬ.

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 ff. 175r a 3 – 175r a 30

BL Add. 14549

ñ ƟƢŨ .ơƆŵƉĪť

f. 46r b 17

περιλαμπούσης ἀστραπῆς

488.23

f. 46v a 34

Ἀναστασία

489.13

f. 46v b 38

ψαλμῳδιῶν ἁρμονίαι, στάσεις πάννυχοι

489.36

f. 47r a 13

αὕτη τοῖς περὶ τὸν λόγον ὠθιζομένοις

492.5

ň ł Ņ ł ŌŅ .ťƀł ƏŤźƏŤŃ ƌŃĥ Ņ ŏ ł ò ò Ņ ƦŅ ƤƊ Ņ ƣò ň ŁĪŦŁŴ ťƊň ƀƟŦ ÷ ƊŷƇƉ ňŅł .ŧ ǓųƣĪ÷ ł ó ĬƎƉ ñ ĭĭĬƎíſƞŌ ũ÷ [Ŷł ]ƉĪķŴƌ ó ƉŁŴƆ ň Ŧ: ƦƇ

Greek

269 PG 36

#7 Oration 14 On Love for the Poor (CPG 3010) Dam. syr. 7/16 BL Add. 14549 ff. 175r a 30 – 175r b 33

Ņ Ņ ŏ Ņ Ņ ŏ ò ŦƦſ f. 47v a 3 ÷ ǓŴƕĮŦƦ÷ ŷƣŴƊŨűƃ łõ Ʀ÷ Ɖň .ŸƤƉ ŏ ł ƀŅ ƏĿ Ņ ĭŁťƀƊƣƎƉ Ō Ɖť f. 47v a 15 .ƎſƢźƊ ł ň

ň

ñ .Ʀ÷ ƍŹƎí ʼn źƉĪ

ň ŏ ó Ņ Ũł .ťƐƉǓĭŁƢƏŤ łñ Ņ ň ò Ʀ÷ Ɗõ ŶƢƆŧűũƖŨĭ .ťƐŅ Ƅó ƉŦ ň Ƥł Ɖť ò ƀňò ũ÷ ūň ĪťƍƄſĥĪ ťƙÿƇŷ ÷ õ÷ ÷ ňŧ ǔŨĭ Ņ ŏ . ĪĪ ò ó ƎƀƤƌĥƈƕĪť ƉŅ ŵŅ ūƅſĥ Ō Ō õ ƢŌ Ũó ł ƎƉƎƀƊÿƇƤƉĭƎƀƊſ ŧ. ƢŅ Ŭ÷ Ƙł

860.2

εἴτε ἀπ’ οὐρανοῦ τροφὴν ὕοντας

860.7

f. 48r a 12

ζηλῶν ἐζήλωκα

861.14

f. 48r b 14

ἀσσαρίου θέρμοις

861.41

f. 48v a 5

καὶ τοῖς ἔργοις τὸ φίλτρον ἐλέγχουσα

864.11

f. 48v a 11

ἐπειδὴ ὥσπερ διάφοροι βίων αἱρέσεις

864.18

f. 49r a 5

ὡς ἡ κατά τινων ἀπειλὴ, βεβρωμένοις, καὶ προδεδομένοις ὑπὸ τοῦ μοχθηροῦ

865.9

τῆξαι φιλονεικῶ

865.16

συνήντησε γόνατα

872.8

οὐ σκέπῃ τὴν νόσον εἰς δύναμιν περιστέλλοντες

872.36

οἱ ἐκ τοῦ αὐτοῦ πηλοῦ διηρτισμένοι

876.3

f. 51v a 9

οἱ νεύροις καὶ ὀστέοις ἐνειρμένοι

876.5

f. 51v b 25

ὡς ἑρπετῶν καὶ θηρίων τὰ πονηρότατα

876.39

ň ŏ ó ƍŅ ÿƇ Ņ ũó Ɵò ł f. 50v a 9 .ťƃǓó ŴŨƅ ŅŌ ł ŏ Ņ ň ƅſĥťƌĬǓŴƄƆ .ƨìƀÿƇŹƦ÷ ŨƧĭ f. 50v b 17 ÷ łñ ł ł Ō ƉƎ ł ƇƊŷ Ƈƀõ ñ ìŶ .Ǝƍƀ ł Ō ƍŅ ƀŹĪųƍƉĪ f. 51v a 6 ÷ .ƎƀìŌ ƍƟƦƉť ň

Ņ

ł

ł

ŏ

ň ł

ň Ł÷ ŴƀłìŶ ƎƉĭťƙ÷ ƣŅ ǓƎƉ .ťƍŅ ƣ

PG 35

μικροῖς μέτροις μετρούμενος

ň ň ŏ .ťƌĥŧ ƢŶƦ÷ ƉƎſĪIJĬŴƀìŷìƀƣł ĥñ Īň f. 49r a 19

ò ŨĪ Ō ŷł Ɖť ñ ƉǔŬ÷ ł Ũ÷ ĭŧ űň ƀŬ .ƎſĮƢ

Greek

270

J. LOOPSTRA

Dam. syr. 7/16 BL Add. 14549 ff. 175r a 30 – 175r b 33

ň ó Ľǔ łó Ņ Ɛŏ ŨĪĭł ŏ ƘĶűƟĪŧ ťƘĭ ƢŅ ƘŴ ÷ ó Ō ł .ƎſĿƦŷƉ ŏ Ƥſ ł Ō ťŶň ĭǓƎ ł ň ǓƎƉƈƖƆ òł Ō ñ ƦŅ ÷ ƤŅ Ƅó ƊŨ .ƎƀƖƍŹ ƞƉŦ

Ņ Ō ł ŦƦ÷ ƀŅ Ũƞ÷ ſǔ Ɵ ň Ō Ō Ƥƀ Ņõ ŨĪƎƀƆĬĪ .ƦƇƊŶʼn ñ Ʀ÷ ſŤ Ņ ŏŏ Ņ Ņ ÷ ƨÿƆ .ŦŁŴ ÷ Ũ÷ Ŵƀƃ Ņ ł ƙŌ ƤëƆ ň ł ŦƦÿƇŶĪIJǔƀ

.

ŧ ǔň ƘŅ .ơƌł ĥʼn ñ ňł ï .ơƌĥ ƥƉ Ņ ł ŏ ň .ťƙƃŀŴƠƌ

καὶ τῇ κατὰ πρόσωπον κουρᾷ περιειργασμένους

877.42

f. 52v a 1

τοὺς δὲ ὑπὲρ κεφαλῆς ἄνεμον ταῖς ῥιπῖσι σοφιζομένους

880.4

ἀκολουθήσωμεν αὐτῷ

880.43

καὶ ἀναπτῶμεν ὡς κοῦφοι … καὶ εὐσταλεῖς

880.44

f. 53r a 11

κνίδη

881.5

f. 53r a 20

ὧν κακῶς ἐθησαύρισα

881.10

f. 53r a 23

τὴν ἀναλγησίαν

881.12

f. 53r b 19

τοὺς εὐσεβεῖς

881.32

f. 55r a 12

τοῖς πιτύροις

888.37

f. 55r a 22

Ἐνάκ

888.42

f. 55r b 19

ἐπικροτεῖν

889.23

f. 55v a 33

οὐδ’ … ἐκεῖνό γε ἐνθυμούμενοι

892.4

f. 55r b 34 ooo

τὴν ὀργὴν ἐπάγῃ

889.30

f. 56r b 24

τὸ δάνειον

893.21

f. 56r b 35

κατάδησον τραύματα

893.27

f. 55r b 34 rep.

κἂν μὴ παρὰ πόδας, μηδὲ ὁμοῦ 889.30 τῇ κακίᾳ τὴν ὀργὴν ἐπάγῃ

f. 56r b 36

ἐρώτησόν τι περὶ

893.27

f. 58r a 16

μεγέθη τε καὶ μικρότητας

900.28

f. 58r a 38

τῶν ναυτιώντων ἐσμὲν καὶ ἰλιγγιώντων

900.43

f. 58r b 15

καὶ πνευματικωτέροις

901.3

f. 58v b 11

καὶ τῷ καινῷ τέρπωσιν

901.42

variant

ñ .ƎƀňìƌĿŃ Ʀ÷ Ɖʼn ñ IJĬƧĭ ň

ŏ

ł

ñ ÷ ƉƎƘĥ .Ĭňŵū ÷ ĭĿŦƦƀ Ņ

.ŦƦ÷ Ƙ÷ ňŵſŌ

ň ò ŏ ħ÷ ƞň Ń ƕñ .ťƍŶŴƤëƆ õ Ņ ñ ĭĬ ųƊƕĭŦ Ʀ÷ ň ũ÷ Ơň ňƖŨŴƆĪ łñ Ņ ŏ Ō õ ŏ Ʀƀ ó ƉŦ ĭĿŦ ŁŴ Ƥ ƀ ŨĪ .Ĭňŵū õ ÷ ňł IJĬƈźƉĶűƉĵ Ťõ ñƣ ñ Ņ Ņ ŏ ł Ņ Ņ ó ł .ŦŁĭ ÷ ǓŴƕĮĭŦŁ÷ ŴŨǓĭ Ņ Ņ ƣĪƎƉ ķĭųƤƙƌťſų Ō ſƢſŌ Ľĭł 83Ǝƀì õ ŏ Ō ł Ņ ǓƢ ƎſŤŌ ƍŅ Ŷĭ ſƦſĭ ł ň ÷ Īł ó IJųŨĭ ñ .ƎƀŌ ūƢ ÷ ƙ÷ Ɖñ Ł÷ űŶ 82 83

PG 35

f. 52r b 33

ĬĿƦŨ ƚ÷ Ơõł ʼnƌñ f. 52v b 32 ň òł ň ł ł ò ň ł .ťƟŵŷƉĭƨōìƀƇƟƅſĥįƢƙõ ÷ ƌĭ f. 52v b 33 82

Greek

BL Add. MS 14549 text: ŦƦƀŨĽǔƟ. BL Add. MS 14549 text: ƎſƢſĽĭ õ .

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 BL Add. 14549 ff. 175r a 30 – 175r b 33

Ō ł ñƣĪ ĭĥƢ Ō ƀƙ ł ñ ſŌ Ʀó ſűƃ ƦſĥƢ Ņ Ō ň ł ñ .ƎƍƀƊ ñŶĿųƖũ÷ ƍëƆ .ųëƆ Ņ ňŌ .ŦƦ÷ Ƙ÷ ŵſ Ņ Ņ òŅ Ņ ñ Ņ ň ó ŏ ň ũ÷ Źť .ŦŁ÷ ĭĥĽť ņ ƍƏƢŨľĭƢƊƌ ł ĝƅ÷ ƀìŅŅ ŷƉųƇƃťƌĬƎſűƌĥ Ņ ñ ƣŅ űó ūŅ ó .ťƀźƐƆʼn ĭĬť

ŅŌ Ņ ŏ ĴĭűŨŦŁƢŶĥŦ ƦƃĭűŨűƃ ĭĥñ Ņ Ņ ł .ťƍſŵƉƧƅƇƠƣł ł÷ Ņ ł ƞŅ Ɵł .ƅƊŷõ ƆťƍŅ ƙ÷ ƄëƆŦ Ņ ň ĥĪŦŁŴŅ Ũó Ǔ ŧ ǔƉ ʼn ÷ ʼn

Greek

271 PG 35

f. 59r a 16

πλέον ἢ καλῶς ἔχει, τῇ ῥοῇ προσκείμενοι

904.20

f. 59v b 31

τὸ δάνειον

905.43

f. 59v b 35

ῥύψωμεν τῇ καλῇ πόᾳ τὰ τῶν ψυχῶν ῥύπη

908.2

f. 60r a 17

εἰ δὲ τοσοῦτόν σε κατετραυμάτισε τυχὸν ὁ … λῃστὴς

908.12

f. 60r a 21

ἢ καὶ ἄλλοθί που λαβὼν ἄοπλόν

908.15

f. 60r b 28

διάθρυπτε πεινῶντι τὸν ἄρτον

908.41

f. 60v b 19

μυριάδας ἀρνῶν

909.37

# 8 Oration 40 Oration on Holy Baptism (CPG 3010) Dam. syr. 7/16 BL Add. 14549 ff. 175r b 33 – 175v b 23

Ņ ŏ Ņ

ł

Ō Ł÷ ŴƌĿųƍƉ .ųƆƦſĥŦ

Greek

PG 36

f. 62r a 14

τὸν φωτισμὸν ἔχουσα

364.26

f. 62r a 16

μεριζομένη

364.27

f. 63r a 12

καὶ ἀνακτίζον δίχα συντρίψεως 368.21

f. 63r b 2

ἐξ ὧν συνούλωσις μὲν ἔρχεται 368.36 μόγις

f. 63v b 5

μὴ ἀγνοήσῃς αὐτοῦ τὰ νοήματα

369.36

Ō ũ÷ ŨƎ ó ƇƉñ ó Ɖƥ ñ Ƅŷ .ŦŁŅ ÷ ŴƊƀƐ Ō ŏ ó ł .ŦŁŴ ÷ Ƥƀũ÷ ŨƎſĪƋƇʼn ƤƉ

f. 63v b 21

σαίνει μὲν τῷ χρηστῷ, τελευτᾷ δὲ εἰς πονηρόν

369.45

ŏ÷ Ņ ƦƕĭĪťƍƊƆ .ťƍñŅ ſĪĪŦ

f. 64v a 27

τί κριτικὸν ἱδρῶτα

373.23

f. 64v b 12

ἣν τὸ ἐπεργάσασθαι τῷ δώρῳ χαρίζεται

373.36

f. 65v b 1

ἀπαργμάτων … καιριώ{τερον} 377.26

f. 66r a 7

ζημιοῖ σε διὰ … ἀσφαλείας

380.5

f. 66r a 40

γυμνοῖ σε τοῦ χαρίσματος

380.22

ł÷ .ťŬÿƇ ÷ Ņ ƙƉ ŅŅŏ ÷ ł ſĿĪƎƉĭ Ō Ɵň Ʀ÷ Ɖƥ .ŧƢŨó ĭŁƧĪƎ ň ñ Ņ ñ ƉŅ ƦŶƎſųƍƉ ŦŁ÷ ĥƎ ÷ ņ Ɖť ł ň .ƎƐŷƊëƆ ň Ņ ò ł Ņ Ņò ň ÷ ŷƉ ƅ÷ ƍƀƖźƌƧ .ĬƦ÷ ũƤ Ņ ŏ

ł

ň ł

Ņó Ņ ŏ ƙ÷ ňƌĪ IJĬĪŧĪųƆ ƈƕįŴÿƇ ñ ŏ Ņ ó Ŵƣ ł ƍŅ ƃĭ ť. ƍŅ Ƅó ƤƉť Ņ ò ł Ņ Ņ Ō ÷ Ʀƀ ÷ ƤſǓƎƉĭ .ŦƦ÷ ſŅ ŤƘŦ Ņ ŏ Ō ł Ɖł ñ ó Ɛŷ .ŦŁ÷ ĭƢſĬĮ űƀ÷ ŨƢ Ņ ŏò ł 84 ťňƍƃĭ Ƈł ƤƉ . ŴƣƎƉŸ 84

BL Add. MS 14549 text: ťƍƃŴƣ.

272

J. LOOPSTRA

Dam. syr. 7/16 BL Add. 14549 ff. 175r b 33 – 175v b 23

ł ň ƢźƌƦ÷ ƉƧĭƦƌĥƎ ſł ŵł ƉƧűƃ õ .Ʀƌĥ Ņ ŏ ł ó ł ňĥŦŁŴ .ĶƦŶŁ ÷ ƀƃ÷ ű÷ Ũ ł óň ł .ƅƆĽĿŁŁŧĪĬ ÷ ł Ņ Ņ ŏ .ƎſĿʼn ŁŦƦſǓŴƕĮűƃĭ Ņ ŏ 85 ŦŁŴſŴ . ÷ ŏ ƣƧűƀŨ ň .ŸƤł Ɖõ Ʀ÷ Ɖűƃ ł Ņ ŏ 86ťƌŅ ŁĿŴūĥ ÷ ó Łó

.ŴƊõ ƇƣƧ ʼn ł ƎſĪť Ƥň źƌ . ŏ ó ň ň Ņ ÷ ŶƎƉƢ ł ſŌ Ʀó ſĭł .ķĭƦƍũ÷ ūó Ł÷ ĥťũÿƇ ł ñ ÷ ňƌƧ .Ŧ ƞň ƕƦ Ņ ł łõ ÷ ƞňƌƧĮƢ ł ƗũŹ ƘƋƀƊŌ Ŷűƕ ň.ŧ ƢſǔƠŨ ł ō Ō Ņ Ņ .ƑƀźƀƆŴ ō Ƙĭó ƢźƀƉŌ ŏ ƣť Ņ ňƖõ Ũ÷ ň ŁƧ ŦŁŴƍƍƊſĬ ƦƉ ÷ Ʀ÷ ſŴ ÷ ÷ Ņ Ƣŏ ƃ÷ ĪŅ ÷ .Ŧ Įĭ ŏ÷ ķŴƌŴŅ ƄƏ .

ó .ƎƀƊƆƦƣò ĥʼn űƃƎƇſĪƎƀƆĬĪ ň łñ Ņ Ņ ň ł .ƚõ ÷ źƕ ťƀÿƇŹƢƕ ł ł ÷ Ơƀ Ņ Ō ìƍƐƆł .ħ÷ ƢƟŁ÷ ĥʼn Īť Ņó ŏ ň ňƌťƊŅ ƃŴ Ŧĭų ľñ Īň ĮŅ ŏ ñ ŷëƆŴƆĪƎſĪ Ņ ó Īŏ ÷ ť. ƐŅ ƘŅ ŴźƆƧĥ ť. ƀŅ ƃĭ óň ó 87 ŁĽ . ĿŁõ Ł÷ ĥʼn ťƍƉŴſ Ņ ó ŏ .ťƉĪ Ł÷ ŴſĪ÷ Ƣʼn ŨŁĭĬƨŌìƀëƆŁűƃ Ń ó ň ó ťƉĪƎ ſ ĪĿ Ł . ʼn Ņ ūŏ Ī÷ Ĭň ŁŴ÷ ſŴ ŏ ŏ ƣƧ ť. ƊƣŴ ÷ Ņ ŏ ŏł Ņ ŏ ł ÷ ŷƉ .ŦŁ÷ ŴŹŴƍƟĭŦŁŴ ÷ ƄƐ 85 86 87

Greek

PG 36

f. 66r b 2

ἵνα … σου ἀόπλου καὶ ἀφυλάκτου

380.23

f. 66v a 23

τῇ καθάρσει σφραγίσθητι

381.14

f. 66v a 26

αὕτη ῥυθμιζέτω σοι

381.15

f. 67r b 11

καὶ μικρὸν

384.33

f. 67v b 20

ὡς διὰ τὸ … ἄνισον

385.30

f. 67v b 25

ἀντιμετρουμένης

385.33

f. 68r a 14

καπηλικῷ

388.8

f. 68r b 19

οὐ συνῄνεσαν

388.34

f. 69v a 4

κρύψωμεν δὲ

393.7

f. 69v a 21

ὑπὲρ γάλα τυρωθέντες

393.17

f. 69v a 23

μὴ ἀντιτείνωμεν

393.18

f. 70r a 6

ἕως θερμὸς ὁ σίδηρος, τῷ ψυχρῷ στομωθήτω

396.8

f. 70r a 24

μητροπολίτης

396.17

f. 70r a 37

μὴ ζήτει ἀξιοπιστίαν τοῦ κηρύσσοντος

396.23

f. 71r a 10

σχοίνων

397.42

f. 72r a 4

τῶν ἡμετέρων παραδοθέντα

401.32

f. 72r b 33

γυμνὸν, περίβαλε

404.21

f. 72v a 15

τὸν προλαβόντα βόρβορον

404.38

f. 72v b 1

δεῖ δὲ μὴ σοφισθῆναι τὸν 405.5 καθαρμὸν, ἀλλ’ ἐνσημανθῆναι

f. 72v b 27

σήμερον ἀνωρθώθης

405.21

f. 72v b 34

θάλλουσα τῇ αἱμοῤῥοίᾳ

405.23

f. 73r a 2

μὴ πάλιν αἱμοῤῥοήσῃς

405.28

f. 73r b 31

τὴν ἀνωμαλίαν τοῦ σώματος

408.16

f. 73r b 33

μετάδοσις καὶ φιλανθρωπία

408.18

BL Add. MS 14549 text: ŦŁŴſŴƣűƀŨťſŴƣƧ. BL Add. MS 14549 marg.: ťƀƇƀƙƟ. BL Add. MS 14549 text: IJŁĽĿŁŁĥ.

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 BL Add. 14549 ff. 175r b 33 – 175v b 23

ł ł ƅƆƗũñ ó ňƌťƍƃĬĻĥƢũƃ ó .ťƀƏĿĭŁ ň ň Ō .ĴƢŹ ƞƌťŷìŅ ƀƤƉƈźƉĪ Ņñ ŏ ňƀõ ƖŹňŁƧ ĬƦŶŴ ÷ ƤƉƅ ÷ ó .ŦŁŴ ÷ ũƀŹĪ Ņ Ō ò Ņ ñ ƘŅ .ŦŁ÷ űŅ ÷ ƀò ƊƕŦƦƤƙƍŨťƖŬ ÷ Ņ ł

÷ źƉ .ƦſŤſŴƣťũƀ

ň ň ł ñ Ī ĭĬ .ű÷ Ŷł õ ĥĶűƟ ŏ Ņ .ĭĬťƍƉ Ņ ŏ Ņó Ņ ł .ŦƦƀìƌĮĶűƉŦŁ÷ Ŵõ ƉĪ ł ƍł ƤŅ ʼnëƆ Ʀƀ ƅƘʼn ò ųƌƎ ÷ ň ìŶŁƧĭ ÷ Ō ÷ ƨŅ Ɗƕł ň .ťŨ÷ Ťƃĭ õ Ņň Ņ Ō ł Ņ Ō Ņ ƊƀƐõ Ũť ÷ ŷìſĿ ƚ÷ ƇŶ .ƨõ Ŷť ŏ Ņ

.ťū ÷ Ņ Ŵū÷ ĥ

ł Ō Īť Ō ĭł ł ŷìŅ ƀƤƊƆ ł ÷ ĭŭƀ ťƃň ó űƉ ƤƉ ł Ņ Ū .ƎëƆ ̈ ó Ơƌ ï Ņ .ƈƄƐ ʼn ó Ɖñ Īł ƢƐſĥ ƚ÷ ƇŶ Ō Ɛł Ɖñ ĭƎí ł ſł ƞò ŶƎ ł ſƢƀ Ō ƏŌ Ńĥ ƎƀŅ ƠÿƇ ŏ Ņ Ņ .ŦŁ÷ ŴſŴƍƕűƀŨ ŅŅ ŏ ó ƈƕĭŧ ň ó ł ñ ƢŅƣó Ŵƍƃƈƕ .ŦƦƀƉŦƦƐƐŅ ƃ÷ Ņ ŏ Ũť ł ó ƕŅ ĿĪƧĭ Ī÷ ŴŷƇ ł .ťſŅ ű÷ ŶƧĭ ł ʼnñ Ņ ł ťƍƀƤŨƎſĪƦƌĥ .ťŷň ƉŁ÷ ĥťƌĥ .IJĭĬõ ò ł łñ ƀŌ Ƙ÷ Ťƃō .ťƌĥƗƇƠƉƎſųŨĪƎ ƈƕĪƎƀŌìƍƘŅ Ŵò ŹŦƦƆŁ Ő ň ƀƆō Ľò ł .ťŷì Œ Ɗł õ ƀƟŁŁ Ō ĥʼn ųƍƉIJ ñ Ʀ ĬĪõ ĭĥñ Ņ ŏ ł Ņ ŏ ÷ ÷ ŴƤƉ Ł÷ Ŵŏ ƙƆ :ŦŁ÷ ĭĿųūĪŦ ÷ ƦŶ

Greek

273 PG 36

f. 73v a 1

ἴσως καὶ οὗτος πηγάσει σοι τροφὴν

408.22

f. 73v a 8

τὸ διὰ Χριστὸν ἀπορεῖν

408.25

f. 73v a 27

μὴ ἀγνοήσῃς τὸ μέτρον τῆς χάριτος

408.36

f. 73v b 23

βεβαπτισμέναις ἐντυγχάνει ψυχαῖς

409.8

f. 73v b 39

ἕτοιμον ἐπίσης

409.19

f. 74r a 2

τοῦδε τοῦ προκαταλαβόντος

409.20

f. 74v a 29

τί μὲν

412.36

f. 74v b 19

καὶ μηδὲν εἴδωλον πορνικὸν

413.7

f. 74v b 37

μηδὲ ὑπὸ τὴν γλῶσσαν στρέφωμεν κόπον καὶ πόνον

413.17

f. 75r a 3

ἀντὶ ὀσμῆς ἡδείας κονιορτώμεθα

413.20

f. 75r a 26

ἀγωγὸν

413.33

f. 75r b 20

καὶ Χριστὸν ὑπονίπτοντα καὶ καθαίροντα δέχεσθαι

416.9

f. 75r b 32

ὑπὲρ τοῦ Ἰσραὴλ πταίοντος

416.16

f. 75v a 6

αἱ ὀσφύες περιεζωσμέναι, καὶ ἀνεσταλμέναι δι’ ἐγκρατείας

416.27

f. 75v a 25

ἐπὶ τοῦ ὀμφαλοῦ καὶ τῆς ὀσφύος φέρων

416.37

f. 75v b 7

μηδὲ τὸν βραχίονα

417.2

f. 75v b 8

μηδὲ τὸ στηθύνιον

417.3

f. 76v b 4

ἐγὼ βαλλοίμην, σὺ δὲ εἰρήνευε

420.44

f. 76v b 10

λίθους οἷς σφενδονήσω

420.47

f. 76v b 15

τρεῖς ἐπικλύσεις κατὰ τῶν σχιδάκων

421.1

f. 77v a 4

ἢ παρ’ ἑαυτῆς ὑποστᾶσαν

424.13

f. 77v b 17

κατὰ τὴν ἀναλογίαν τῆς … ἀμβλυωπίας

424.43

274

J. LOOPSTRA

# 9 Oration 45 Oration on the Holy Feast of Pascha (CPG 3010) Dam. syr. 7/16 BL Add. 14549 ff. 175v b 23 – 176r a 29

Ņó Ņ ł

ŏõ Ņ ƣĪ ſŴ ñ .ŦƦƀƃ÷ ƨŃ Ɖ IJųƆť

Ņ ƘŌ ÷ Ņ Ƈƀ .ťƍʼn ſƦƀ ō ÷ ƏŴ ō ÷ ƘŴ ł ň ł Ņ űſŅ ÷ Ʀ ÷ ƉťƊƇƕ .Ƌƀł ƟŁ÷ ĥʼn ťƍƕ ł

ł ƞň õ Ɖñ .ƋňƀƠƌĪŦĭĬŦ

ĜƁŅìƍƍňſƞŃƕò

łõ ÷ ƟĪł ĭĬĭ Œ ÷ ŨƢ Ō ó ſƅſĥ ł ñ ƎſĪƢ Ʀ Ņ Ō ſƦ Ō ó Ņ ÷ ìƍƐƀƙƉ .ŦƦƀ Ņ Ņ ŅŅ ó ň .ťƍƖſĮŌ ŁƦ÷ ƉƧťƉƦ÷ ñŶ Ņ ó ł .ĸŴźƙƉŤƟ Ō .ťƐƀ ņ Ƈƀ ņ Ƙ÷ ʼn ƘŴ ō ÷ ƏŴ Ņ ň ò ł Ņ ƉĭŦ ÷ ň ƦƊõ ŶĿ .ƁŅìƍƍňſƞƕŦƦÿƇ ł

łó

÷ Ƙ .ťƄƐ

ň ł .ơƏŤƘ÷ Ōó Ō ÷ .ƁƘŁŴƆƁƘƎƉĪ ł ł ł Ņ ň ñ ŷƉŁ÷ ĪŧĪĬƋƕĭ ÷ .ťſƞõ Ɖť ŏ Ņ ň ó ťƠƉ ƀƖźňƌƧĪƎſĪťƍƄſĥ Ņ Ŵƕƅ ň Ŧ. ƦƊƄ÷ ŶĪ Œ ÷ ſł Ŵõ ƣł .ƢƉł ĥĪťƌĥƈƀƃŁĭ Ʀ ņñ Ņ ŏ .ŦŁĭųƆņ ƧŃ Ņ ŏ Ņ ó ł ň ŁŴ ł ÷ Ʀ÷ ƉŦ ƍƐƄƉƈźƉĪ .ĿűŶ Ņ Ņ ł Ņ ł ÷ ƕĮ .ŦƦ÷ ƖƟĭŦƦƠ .ťƌĬťƊƇƖƆƋƇ ñƣĪĭ

ł

ï

ň ň

.ƞƀŌõìŶĭƋƀł ƠƉĪł ĭƦſĥŦĭųƌ

ŏ ĭł ł õł ųñ ƣŅ ƢŅ Ũ÷ ŴƍƆ .ħ÷ ĬƢƐƉ Ņ Ņ ò ł Ɖĭ .ťƌĭĬĪŦƦ÷ ƀƤź ł Ō Ņ .ƢŷƊLJųƀÿƇƊŷ õ ʼn ìƌ Ƨĭ ŏ ł ł .ĶŴƠƌƧ .Ƣƀìŷìƌ Ƨ

Greek

PG 36

f. 78v a 26

τῆς ἀγγελικῆς ἀξίαν

624.27

f. 79v a 32

πεφιλοσοφήσθω

628.35

f. 80r a 23

ὁ νοητὸς αὐτῷ … ὑπέστη κόσμος

629.29

f. 80r b 7

ὑποστήσασθαι δυνατὸς ὤν

629.40

f. 81v b 3 ooo/rep.

βιασαμένων

636.23

f. 81r a 3

καὶ ἣν προσήγαγεν, ὡς πιθανωτέρα

633.5

f. 81r b 21

ἡ μὴ κινουμένη σφραγὶς

633.40

f. 81v a 37

τὴν νύσσαν

636.20

f. 81v a 38

φιλοσόφει

636.20

f. 81v b 2

τοῦ λόγου καὶ τοῦ πόθου βιασαμένων

636.23

f. 81v b 9

Πάσχα

636.25

f. 81v b 10

φασεκ

636.27

f. 81v b 33

κατὰ τὴν τοῦ φῖ πρὸς τὸ πῖ

636.40

f. 82v a 19

καὶ προσπλῆξαι δυνάμενον

640.8

f. 82v b 16

ὡς ἂν δὲ τὸ τῆς σοφίας βάθος μὴ ἀγνοῇς

640.30

f. 83r a 5

καὶ θαῤῥῶ λέγειν, ὁμόθεον

641.2

f. 83r b 38

διὰ πενίαν ἐρανιζόμενον

641.43

f. 83v b 17

βοῆς … καὶ κραυγῆς

644.30

f. 83v b 24

καὶ τῷ κόσμῳ τούτῳ σύστοιχος

644.34

f. 84r a 5

συνεστὼς ᾖ, καὶ στεῤῥὸς

645.2

f. 84r a 14

καὶ τὴν ἄναψιν ἐπισπεύδοντος 645.7

f. 84r a 17

καὶ τῶν κρυφίων τοῦ νοῦ

f. 84r b 1

μηδὲ εἰς τὴν ἑξῆς ἀποτίθεσθαι 645.23

f. 84v a 1

μὴ περιβλεψώμεθα μὴ στῶμεν 648.1

645.9

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 BL Add. 14549 ff. 175v b 23 – 176r a 29

ó ƁìƍƟŁĥ÷ Ʀ÷ ſŤŌ ƍƀŅ ƃ÷ ĪƎƀƆĬ f. 84v b 11 Ņ łñ ł ň ƢƉŅ ĥņ ĪƅſĥƧĬƞëƆĭ .ŦƦūƢƆ f. 84v b 24 ťŨŅ Ʀƃ

ł

ň

Ņ ł

ŏ ň ŏ ÷ ňƌŧ Ǔň Ŵŏ Ũó Īň .ķŴŹĬƢƌķŴƉűƠ ł ňƍƙƌĬŁŴƆĭ ł .ơƐ ʼn ñ ƌť

ñ .ƁƉűƟĪ ĭĬƎƉ Ņ Ņ ł Ņ Ņ ł ÷ Ʀ÷ ƌǔƟ .ŦƦ÷ ƏǔƘĭŦ Ņ Ņ ŏ ł ł .ŦƦƀñ Ũ Ł÷ ŴźƇƤƊƆ ł ň ň ŏò .ƎňſƢŹ ƞƉĪťƕŴƣĭ ŏ ƕĪƎƀƆĬ ł ł Ŷ ķĭųƊ 88Ǝƍł ƀì ò Ō Ņó ŏ Ņ IJĬĪƎ ťſŴñ ƣĪ ſŅ Ł÷ Ťƌť ŨĿŴƠƆ ñ

PG 36

καὶ τὰ δικαίως κτηθέντα

648.25

τὸ ἐπιθυμητικὸν καὶ χρεμετιστικὸν ὡς ἡ … φησὶ Γραφὴ

648.34

καθ’ ἣν Εὔζωνοι Συρίας καὶ Μονόζωνοί τινες ὀνομάζονται

648.41

καὶ οἷον ἀνεσταλμένον οὕτω παραδηλοῦσθαι

649.3

τὴν δὲ ποιμαντικήν τε καὶ διδασκαλικὴν, καὶ τὰ λογικὰ πρόβατα ἐπιστρέφουσαν

649.30

f. 85v b 25

ἄρτος ὀμβρήσει

652.35

f. 85v b 35

σφηκίαι προδραμοῦνται

652.41

f. 86r b 14

καὶ πρὸς ἑαυτὸν ἐπαναγάγῃ

653.23

f. 86v a 2

καὶ εἰ τοῦ παλαιοῦ

656.1

f. 86v a 35

κέρατα … καὶ ὁπλὰς

656.17

f. 88r b 23

τὸ αὐτεξούσιον

661.28

f. 88v a 10

πέτραι ὑπὲρ … ῥηγνύμεναι

661.47

f. 88v b 3

οἷς συνεζήσαμεν

664.19

f. 89r b 7 ooo

εἰ μὲν ἐγγὺς ἔλθοιεν τῆς ἀξίας 496.13

Ō ƣųŨĪ ł ñ Ŧ ƞň ŷò ł ìſ IJǔŃ ƀƙ f. 84v b 37 ĭĬ Ō ƏĪ ŏ Ō ſł ĿŴ ł ò ň ƎƀƤƌĥ .Ŧł ƞŷìſ ƁłìſűŅ ÷ ƀò Ō ìŷìſĭť ó Ɖň Ō ƦƤ .ƎſųƉ ł Īł ĭĬƅſĥĭ ñ ťƍƃĬ ƚ÷ ƍł ƐƉ f. 85r a 11 ĺĪŴƤƌ . ň ó ʼnƖƆĪĭŦƦƀì ł ťŨǔ ƍƙƇƉŦƦŷƕĿ f. 85r b 20 łñ ÷ Ō ò Ņ ÷ Ɖ ƨʼn ìƀÿƇƉ .ƅƘų .ƢźƉõ Ʀ÷ ƌťƊŷƆ

Greek

275

#10 Oration 43 Panegyric in Memory of Basil the Great (CPG 3010) Dam. syr. 7/16 BL Add. 14549 ff. 176r a 29 – 176v b 23

Ņó Ņ ƘĪ ĸŴźƌŴ ň űƀ Ņ òŤƘň ó ň ÷ ƘŌ ó ŴëƆ ň ÷ Ƙĭ .ŧűƀ ņ Ɵŧ ō ó ł ň ǔƟŤ ł Ō ň ÷ Ō ìƌĭŤŅ Ɗň Ơò ƭĭ .ŧűň ÷ ƀò Ɵĥĥŧűƀ Ō Ō ň ÷ ƇƟĥǔſŃ ĥ .ŧűƀ Ņ Ō Ō ł .ĸŴƍƀƊƀƐƃŤó Ɖ 88

Greek

PG 36

f. 89v b 36

ὁ Πόντος

497.29

f. 90r a 20

οἱ Πελοπίδαι καὶ Κεκροπίδαι καὶ οἱ Ἀλκμαίωνες, Αἰακίδαι τε καὶ Ἡρακλεῖδα

497.40

f. 90r b 24

Μαξιμίνου

500.26

BL Add. MS 14549 text: ƎƍƀìƀìŶ.

276

J. LOOPSTRA

Dam. syr. 7/16 BL Add. 14549 ff. 176r a 29 – 176v b 23

Ņ ŏ ó

ň Ņ f. 90r b 39 Ņ Ņ Ņ łñ ó ł ł ł Ņ ł ŦƦ÷ ŶǔƘ .Ɨõ ũƌĭƢźƊƌťƊŷƆ f. 91r a 14 ò Ƥŏ Ɖ ł Īť ł ŶŴ .ŦŁ÷ ĭĿƦƀƉ Ō

ŏ

ł Ǔʼn ŴŹƎƀƆųŨ .ƎƀƖƠñ ƍƉŧ ł ň ł Ņ Ō Ņ ň ł ò ňŅ ò ł ŦƦ÷ Ņ ƀƊ ƤŶťũƀ÷ źƉťƍÿƇƤũƉ ÷ ó ł ł÷ .ŦƦƍƟƦƉ ň Ņ Ō Ņ ňò ł ł Ɖł ÷ ƉƢ .ĸŤƌŴſň Ŀĭĥĭƨìſĥ Ʀƀ Ņ ň ĸŤƌ ĭŤźƟŃĥĭ ƎƊƄſĥŴƆ Ʀñ÷ ƀŌìƌ Łŧ ÷ ÷ ĪĬĭ ŏ ĶűƉƚƏň ĭĥĪ ł ĬƈƕƧĭ ñ .ƎňƀÿƇƖƉñ ĪķŴƌ Ņ ŏ ŏ ł ŏ ò Ņ ł .IJĬĭųŨĥ ĪƎſĪŦŁŴ ÷ ūĭ ÷ ŵƉĪĪ ł Ņó Ō ł ó Ņ ł Ņ .ťƀƟĭĪŤ÷ ƘŤƟĭĸŴźƍƘ Ņ Ņ ƤëƆƎ ň Ņ Ɗò ňƌĪƎƠò ƙ÷ ƏŅ ťƖƊ ƀÿƇ Ņ

ó ÷ ƍſŅ ĥťũó òÿƇƃƎƀƇſĥ .ťŷŅ ũƌť

.ťŷŨŴƣĪŦŁĭĿƦƀƉĪ õ

ň ň .ťƀł ŌëƆŤƊƉĥ Ņ ŦƦÿƇňƖëƆIJĬĪŴŷƇŨŦŴƣĪĭ ÷ Ņ ł ìŷŨ .ŦƦƇƉĪ ųñ ÿƇƀ Ņ Ō .ƥƌĥƎƉIJƦſĥ Ʀ÷ ſŌ ŁƢſƞŨ ň ňò ŏ ł ƨƙ÷ ƤŨķ ĭųƇ ň Ņ ƀõ ò ñ ìŶł űƃĪ ň ł ÷ .ŴƠƙƏťƄ÷ ƤƊŨĭ Ņ Ņ ł Ņň Ņ ł ÷ ǓťƍƣŁŴƀìŶ .ŦƦ÷ ƙƣ ł .Ǝƍł ū õ ňŵƉõ Ņ Ņ òł ň .ŦŁŴƀ ÷ ƆŴŹĥŁ÷ Ņ ŏ ň .ĸĭĿĭŤźƌŤƟ Ņ Ō ł Ņ .ķŴƀźƌĮĥŴŨ÷ ň ñ .ťźƏĥťƄſƧĭ ʼn ň ƀò ƟŌ Łó Ł÷ ňĥťſĿŴƣƎƉ ƎƆƎƀ Ņ Ɗ Ņ ŏ  ĿĪƎƀƆĬ .ŦŁ÷ [Ŵ]ƊŶ ň ł ŹĬǓň .ťƤŅ ƃǓ÷ Īť

Greek

PG 36

ἀλεῖπται τῆς ἀρετῆς

500.34

ἄρτον ὀμβρῆσαι καὶ βλύσαι ὄρνιθας

501.36

f. 91r a 34

τοῖς ὄρεσι τούτοις ἐμφωλεύουσι

501.45

f. 91r b 16

Ποίων κυνῶν; Τίνος ὑλακῆς

504.6

f. 91r b 33

οἱ ὀψοποιοὶ σχέδιοι, τὸ δεῖπνον εὐτρεπές

504.18

f. 91v a 3

τὰς ἐλαφηβόλους σου καὶ τοὺς 504.23 Ὠρίωνας καὶ τοὺς Ἀκταίωνας

f. 91v a 24

καὶ τοῦτο διῆλθον, οὐχ ἵν’ ἐκείνῳ προσθῶ

504.33

f. 91v a 30

οὔτε τῶν εἰσοισόντων

504.36

f. 91v b 4

τῆς δὲ τῶν πατέρων συζυγίας

504.45

f. 91v b 19

Πόντῳ καὶ Καππαδόκαις

505.6

f. 91v 20

ἤρκεσε πολλῶν πληροῦν ἀκοάς

505.7

f. 92r a 9

τὴν ἴσην τῆς ἀρετῆς

505.20

f. 92r a 22

Ἐμμελίαν

505.35

f. 92r b 22

καὶ μόνος τῇ τοῦ λόγου δυνάμει τῆς ὑποθέσεως ἄξιος

508.2

f. 92r b 28

ἔλαττόν τινος ἠνέγκατο

508.6

f. 92r b 40

ἐν τοῖς εἰκῇ παλαιομένοις καὶ παρέργοις κενώσαντες

508.10

f. 92v b 12

τῶν ἑρπυστικῶν θηρίων

508.40

f. 92v b 14

συνεκεράσαμεν

508.41

f. 93r a 12

Θετταλικόν

509.20

f. 93r a 15

Κένταυρον

509.22

f. 93v b 26

τὸ Βυζάντιον

513.1

f. 94r a 21

καὶ ποῖ τράπωμαι

513.18

f. 94r a 30

κἀκ τίνος τῆς ἀρχῆς συνέστη τὸ τῆς φιλίας

513.24

f. 94v a 4

ἱπποδρομίας

516.1

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 BL Add. 14549 ff. 176r a 29 – 176v b 23

Ō ňŏ ň òł ł .ĸƨŃ ŨŤ÷ źƏ łň Ō Ōł .ŧ Īł ÷ Ƨĥ .ƁƠƀŹĥ Ņ ł ł óò ìſŁõ Ńĥ .Ʀ÷ ſĥŌ Ł÷ ű÷ ŶƁ ť. Əň ̈Ɓõ ƘŌ ó ł .ťňƀŅìƍƉǓƧťƌĥŸƄƤƉñ Ō Ņ÷ .ƁƆ[Ŵ]ƄƏ Ņ ŏ Ņł Ņ ĥĭł ŦŁŴ÷ ƃŵƆ ÷ ň ƨõìƀñ ìŶ Ʀ÷ ſŤŌ ƀìŅ ƌƢŶ .Ł÷ űň ó ũ÷ ƕñ ň Ō Ō Ņ .ťƐſĥƢƀł Ɖĭĥ Ņ ł ƘŌ ó ÷ .ĸĭĿĥűƍƀ ł ł ƉŧűŶ Ņ ƌƎ ñ ƎſǓŃ Ʀ÷ ł Ɔ .ťƤƙ ó Ɖň ŧ. ƢŅ Ũ÷ ƦƐ õ .ƑƀūŴ ÷ Ō ū÷ŏ ł Ō ĸĥűƀ÷ Ɖ ŏ .ťƀŅ ūĭ ÷ Ņ ƢƘ÷ Ō ł .ƑſĿŤŨŃ ÷ ĥĪó ł Ņ ł Ōó .ťƀŅ ūĿ ÷ Ņ ĥĸŴƏŤŬƀ ÷ Ƙ ň .ƑƇŃ ƭ Ņ Ō ł [ĸŴƀƙƭ] ł ó Ɖł łƧŤƏł .ŧ ĿűƌŤ ł ŏó ň ň Ņ ŧ Īň ÷ ƧŴò Ƙĭ .ťźƏĥǓĭĥ Ņ Ō ň ÷ ìƌŴƀƆō Ŵò ƉŅ .ŧűƀ Ņó Ņ Ō Ņ .ŦƦſĭƢƀƉĭĥ ł Ņ ó .ĸŴźƙ[Ɖ]ťƟ Ņ ŏ Ō ł ñ ƍõ Ɖñ ťƌĬ .ŦŁĭ÷ Ņ ƢźſĬƢŨƎƉŴ ł ň ó ňƌĪ IJĬųƇƃ ñ .ŧĿŴƌĪƨõìƀñ ìŶ ťũƤ Ņ Ō ł łó ƉĥƢŃ ūŤ ŦŁŴ÷ Ơŏ ƀź ÷ ŨƎſĪŴ Ņ ŏ Ņ ŏ ƍõ Ɖñ ł ł÷ ìƌŴƀŨ÷ ĭ ƤŅ ňƍëƆŦŁ÷ Ŵƀ .ŀĿŃ űƉų ł .ťƃ÷ Ŵƀìò ƌĬƅſĥƎƀƇũó ƤƉűƃ

89 90

Greek

277 PG 36

f. 94v a 9

ἡνιοχοῦσι

516.3

f. 94v a 16

ἱππόστασις

516.6

f. 94v a 32

τῆς Ἀττικῆς… Ἑλλάδος

516.15

f. 94v b 20

τῶν νεηλύδων

516.32

f. 95r a 28

ἔπειθον

517.10

f. 95r b 10

εὑρίσκω τοὺς Ἀρμενίους

517.25

f. 95r b 17

τῆς διατριβῆς

517.28

f. 95v a 21

καὶ ἑτεραλκέα τὴν νίκην ἐποίησα

520.2

f. 95v a 27

καθομηρίσω

520.5

f. 96r b 19

Πίνδαρος

521.25

f. 96r b 34

μία μὲν ἀμφοτέροις ἐδόκει ψυχὴ δύο

521.30

f. 96v b 25

ὁ Γύγης

524.22

f. 96v b 28

Μίδας

524.23

f. 96v b 32

Φρύγιος

524.25

f. 96v b 33

Ἀβάριδος

524.26

f. 96v b 35

τὸν Ἀργεῖον Πήγασον

524.27

f. 97r a 7

Ἑλλάδος

524.33

f. 97r a 22

ποταμός

524.42

f. 97r a 24

ζῷον90

524.42

f. 97r b 21

οἱ Ὀρέσται καὶ οἱ Πυλάδαι

525.16

f. 97r b 22

οἱ Μολιονίδαι

525.16

f. 97v b 24

τῆς Ὁμηρικῆς

525.22

f. 97r b 40

τὴν νύσσαν

525.25

f. 97v a 36

τίς μὲν ῥητορικὴν τοσοῦτος, τὴν πυρὸς μένος πνέουσαν

528.3

f. 97v a 40

τίς δὲ γραμματικήν, ἣ γλῶσσαν ἐξελληνίζει

528.5

89

BL Add. MS 14549 marg.: Ἄλφιος. BL Add. MS 14549 marg.: σαλαμάνδρα.

278

J. LOOPSTRA

Dam. syr. 7/16 BL Add. 14549 ff. 176r a 29 – 176v b 23

Ņ Ņ Ō ŏó ò ł ň Ō Ō .ƁƠƀźƟƧŤſĪŌ ÷ Ō Ũŏ łƧ Ņ ÷ ĿŴ ÷ .ĸĭƦƍſ Ō Ɖň ĭŤŅ ūň .ťƀł ƉŴ Ņ ĥł Ō ƌĭŅ ƢźƏ łťſƢŹŤ

Greek

PG 36

f. 97v b 4

νομοθετεῖ ποιήμασιν

528.7

f. 97v b 12

διαλεκτικὴν

528.10

f. 97v b 14

τοὺς λαβυρίνθους

528.11

f. 97v b 18

ἀστρονομίας δὲ καὶ γεωμετρίας

528.13

f. 98r a 7

Μίνως

528.27

f. 98r a 8

ὁ Ῥαδάμανθυς

528.28

f. 98r a 9

ἀσφοδελῶν

528.28

f. 98r a 22

Γαδείρων

528.41

f. 98v a 2

τὸν Ὁμηρικὸν

529.27

f. 98v b 41

καὶ τὴν τῶν ἀνέμων διάσκεψιν 532.28

f. 100r a 9

καὶ τετριγὸς ὀλέθριον

536.40

f. 100r b 34

οἱ πικροὶ τετράρχαι

537.36

f. 100v a 2

ἧκον καὶ τὴν ἡμετέραν καταστρεψόμενοι

537.39

ò ŨĪƧĭ ũó ƌŦŁ÷ ƦƣŤ .ťƀŅ ƏĿł ĭŁƗ ł ňñ .ơƇŹƦ÷ ƉƧĪ

f. 101v b 28

οὐδὲ πυθμέσι πηγάζειν τροφὴν 544.24 ἀδάπανον

.ťŨĿ÷ ŴƣƎƀƇƉ õ Īł

f. 102r a 28

τοῦ ταριχευτοῦ παρ’ ἡμῖν

544.44

f. 102r b 11

καὶ τὴν Αἴγυπτον ἐξωνεῖται

545.8

f. 102r b 20

τῷ φιλανθρώπῳ

545.13

f. 102v b 3

τῷ φορείῳ

545.46

f. 103v a 6

πρὸς ἑαυτὸν μαλάσσει καὶ θεραπεύει

549.16

f. 104r b 25

καὶ τὴν ἐπέχουσαν ἡμᾶς σκοτόμαιναν

552.45

f. 105v a 12

καὶ ὡς κάλως ῥαγεὶς ὑπεχώρησε

557.9

f. 105v a 15

καὶ τοσούτῳ προβόλῳ περιρραγεὶς διελύθη

557.10

f. 105v a 35

οἳ τὸ φυσικῶς ἀσελγαίνειν οὐκ ἔχοντες

557.23

f. 106v a 12

τοῦ ὑπάρχου

557.44

.ŦŁ÷ ŴźſŴƙëƆťƏŴƊƌ

Ņ Ō

.ĸŴƍƀƉ

Ņ ÷ Ɖĥł Īĥł ÷ Ŀł .ĸĭƦƌŤ Ņ ÷ ĥł Ņ ň ÷ ƙƏ .ķŴƭĪŴ ł Ō ÷ ūł .ŧƢſĪŤ ÷ Ņ Ō Ņ Ņ .ťſĭƢƀƉĭĥ Ņ Ņŏ .ťŶĭĿĪťũ÷ ƟŴƕĿƦŨĭ Ņ ƌł Ʀ÷ Ɖĭ ň Ņ ƕŅ ñ ŁĭĬŧƢƊ .ťƀź ň ň Ō ł ň ÷ ǔŹŤ .ŧ ƢſǔƉťƃĿĥ Ń Ź ŏ ÷ ňƌĪ ĭŁĥ .ƎƇſĪŧĪĬĭķŴƄƘų õ ł ł Ņ ňó

Ņ ŏ

ň

ň Ņ ŏ Ņ ƎŨň ÷ Įñ ƎſĿƞƊƆĭ ň ł õ ƢŨ Œ ƊŶ .ŦŁŴƤƌĥƦ ł Ō ň .ķŤƀƠƀźƟƨŨó łñ ň ó ƉĬŁŴƆĭ ŦĭĬƅƃƢ Ĭõ ł .ŸłìƀłìƍƉĭ ŏ ł .ƎƆ ű÷ ƀŌ õ ìŶŃĥĪťƀŅ Ũ÷ ŴŷƆĭ

ň Ņ ł ơƐň Ƙõ Ł÷ ĥƨũ÷ Ŷƅſĥűƃĭ .ƁìŌ ƍƣł ťƌĬƅſĥĪťſŅ űƌŅ ÷ ŁŴƆűƃĭ ÷ Ō Ʀó Ƥſõ ĥʼn ƥƠƌõł .IJĿ ŏ ƙó ƌł Ʀ÷ ſŤŌ ƍƀŅ ƃŅ ÷ Īł ƦƀƆķĭŵŷ .ķĭųƆ Ņ

óŏ

÷ ƘŃ ĭĥ .ƎſĪťƃĿŤ

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 BL Add. 14549 ff. 176r a 29 – 176v b 23

Ņ ł

Greek

279 PG 36

Ō ƧŃ .ŁĭĬťũ÷ ƀõ źƉķŤʼn ƠƀźƟ

f. 107r b 34

ὁ δίφρος εὐτρεπὴς

564.31

ň ŏ ł ŏ ň .ťƣűƟĪųƌŴźƀƟķĭƞũ÷ ƌĪ

f. 108r b 37

τὸν τοῦ ἁγίου κοιτωνίσκον ἐξερευνήσοντας

568.26

f. 108v a 33

τοῖς τοιούτοις θεραπεύων σπαράγμασιν

568.48

f. 108v b 3

σμῆνος

569.5

f. 109r b 19

μητροπόλεις

572.4

f. 109r b 25

τοῖς δημοσίοις

572.6

f. 109r b 37

σύνοδοι

572.12

f. 109v a 16

αἱ Ταυρικαὶ

572.21

f. 109v a 19

Ὀρέστην

572.23

f. 109v b 19

πλείοσιν ἐπισκόποις τὴν πατρίδα καταπυκνώσας

572.44

f. 110r b 23

οὐκ ἐδεήθη, καὶ τῆς κενῆς δόξης

573.48

f. 110r b 26

Κράτης … Θηβαῖον

576.1

f. 110v b 2

ἐξ ὧν ἢ μεθ’ ὧν νοσοκομίαι

576.30

f. 111r a 19

ἐὰν μετὰ λαμπρῶν

577.13

f. 111r a 12

ἀπαντήσωσιν

577.14

f. 111r a 21

καὶ Θεῷ συνάγοντος

577.17

f. 111r b 21

Θῆβαι

580.1

f. 111r b 24

Μαυσόλου Καρικὸς … καὶ Πυραμίδες καὶ Κολοσσοῦ

580.2

f. 111v a 12

οὐδὲ … κατὰ συζυγίαν τε καὶ συναυλίαν

580.14

f. 112r b 20

οὗ καὶ τὰ σκιρτήματα γενναῖα καὶ μετὰ θαύματος ἀγαπώμενα

581.32

ň Ņ òŏ

ó ó Ŵũ÷ ŨƦƌĥŸ .ťƐũƏ õ ìƀìƍƉűƃ ťŷŅ ÿõ Ƈƣň Ņ Ņ ŏň 91 ŦƦſǓŴŨ ĪĪ . Ņ Ņ Ō ƆŴ Ƒƀźƀ ō Ƙĭó ƢźƀƉŌ Ņ Ō Ņ .ķŴƀƏŴƊſĪŌ ÷ Ī÷ ŏ ÷ ƌŴŅ Əŏ .ĭĪŴ Ņ ŏŤŹ ĸĭĿĭ Ō ň Ņ ƑƀźƏĥĿĭ ĥ ł Ō ó ł ň ó Ņ òŌ ó ò Ō Ō ó ƎſŤƀŬƏƢſƦſĪ .ťƘŴƠƐƀƘŤŨʼn łõ ÷ ŁƧ÷ .ƑũƏŧĿ Œ ÷ ƀł Ɩõ Ũł ó Ł÷ ĥʼn Ƨ ŦƦ÷ Ņ ƇƕƎƉ Ʀ õ Ō ï ó .ŦƦƠſƢƏ ŴũƣŁĭ Ō Ņ Ō÷ ŹĥƢŃ ƟĪł ÷ .ťƀŅ ũſ÷ ŁƑƀ Ņ ł ñ ŦŁŴ÷ ƙŅ ÷ ſò ƞŌ ŶķĭųƊƕ ĭĥķĭųƍƉĪ Ņ ƃĪŏ ňťƌĬǓŴ

f. 108v marg.

.

ŧĪŤʼn ÷ ƙō ó Ɗò łëƆƋƕĪ ĭųƌĥ õ Ņ ň Ņ .IJųƀìƌŴƕĿŤƌ ł÷ Īĭ÷ .ƥƍƄƉŦųƆƧ Ō ł .ĸŤũſ÷ Ł ł ŴëƆŴ Ņ Əĭ Ņ ŏŤƉ Ņ ƠſŅ ƢŌ Ɵĸ .ťſŴ Ņ Ō ŏó Ņ Ņ ň .ĸŴƏŴëƆŴƟ .ĸĥűƀ÷ ƉĥĿŃ ŴƘ Ņ ÷ ĿŅ .ĸĭĪĭ Ņ Ō ł ó ŵò ŏ ŨƧĭ .ŦƦſŴëƆƁłìƍũ÷ Ũ÷ ĭťūĭ ʼn ÷ Ņ Ō

ň Ņ Ņ

÷ .ķŵſŅ ǓĮō .ĬƦ÷ ƙ÷ Ƙ÷ Ľò .Ǝũ÷ ƀò ũŶ

91

nf

BL Add. MS 14549 text: ťŷƇƣ.

280

J. LOOPSTRA

Dam. syr. 7/16 BL Add. 14549 ff. 176r a 29 – 176v b 23

ň ŏ Ōł ł ł ŁƧ ƎƉĬŁŴƊƀ ƊŶƎſĪƢƐŶ f. 112v b 28 ň ñ .ŧ ǓŴŐ Ź ŏ Ũŧ ň ł ó ʼnñ ł űŶ ŴŷƇ f. 113r a 32 ÷ .ťƌ ŁĥųƇſĪĪ łó ň

ò

.ťƉŴ ʼn ſŏ Ł÷ Ʀƣĥ

ł ł .ƁŌìƌƧŤƃ÷

Ņ ñ ſŌ űó ũ÷ ƕñ ťƖŅ Ơõ ňƌĭ .ųëƆƎ Ō Ņ Ō

.ƁŹŴƇƀƉ

ň ĭł Ņ ƤëƆ .ťŷÿƇ Ņ ŏ Ō ƉŅ űƕ ł÷ .ķŴƠſĿō ŴÿƇſƧť łó ñ űŶ ÷ .ťʼnƌ ŁĥķĭųƍƉ ʼn ň.ťƀÿƇƀ Ō ƐŌ Ũł ÷ Ņ ŏ Ōł .ŦŁŴ ÷ ƊƀƉĮ{ ŦƦſƢŶĥ } ò ł ł .ŦĭĬƋƀìŌ ƀƟƨìƀƇƃĪťƍŅ Ũ÷ Įĭ ŏ ŷŌ ƟƎƉĭ ł ƈƖƆĪŧ Īň ó Ŵò Ő ūó Ł÷ ŴƊ Ņ Ņ

:ŦŁŴŨ÷ Ǔʼn

Greek

PG 36

καὶ μηδὲν ἐλαττοῦσθαι τὴν θερμὴν τοῖς διαστήμασι

584.34

ἐγὼ τοῦτο μόνον αὐτοῦ διηγήσομαι

585.9

f. 113r a 34

ὃταν τὴν ἑξαήμερον

585.10

f. 113r b 8

Χαλανῆς

585.16

f. 113v b 24

καὶ τῆς ἑαυτῶν … ὁρμητήριον 588.19 ποιησάμενοι

f. 116r a 39

τὴν μηλωτήν

596.35

f. 116r b 9

καὶ … δέρος

596.40

f. 116v b 9

μέχρι τοῦ Ἰλλυρικοῦ

597.32

f. 116v b 20

ἕκαστον ἐπεξίω

597.39

f. 117r a 15

βασιλείους

600.9

f. 117r a 20

ὑστερόφωνον

600.11

f. 117r b 6

καὶ ὁ τῶν στεφάνων ἐνειστήκει καιρός

600.26

f. 117v a 2

καὶ παρὰ τῆς ἄνω χοροστασίας 600.42 ἐπιζητούμενος

f. 117v b 14

μυριάδες

601.23

Ps.-Nonnos Scholia Oration 43 (CPG 3011) Dam. syr. 7/16 BL Add. 14549 ff. 176v b 23 – 177r b 21

ň Ņ ƟƑƘ Ņ ňó ƑƘĭƢƟŤ Ō Ņ ňŴëƆŤł Ƙ Ō .ƑƀƇƟĥƢŃ ſĥ .ķĭŤƊƠƭ Ņ ňó .ƑƘŴëƆŤƘƎƉ Ņ òŤƘň ó ň ÷ ƘŌ ó ŴëƆ .ŧűƀ

CN 2 pp. 245-267

f. 119r a 5

ὁ Πέλοψ καὶ ὁ Κέκροψ καὶ ὁ Ἀλκμαίων καὶ Ἡρακλῆς

1.9

f. 119r a 9

τοῦ Πέλοπος

1.10

f. 119r a 10

Πελοπίδαι

1.11

οἱ δὲ ἀπὸ τοῦ Κέκροπος Κεκροπίδαι

1.11

οἱ δὲ ἀπὸ τοῦ Ἀλκμαίωνος Ἀλμαιωνίδαι, οἱ δὲ ἀπὸ τοῦ ἩρακλέουςἩρακλεῖδαι

1.11

Ō ó ǔƟŤ Ņ ƟĸŴƘĭ ň ň Ņ ƟƎƉ ň ÷ Ƙĭ ƢƟŤ f. 119r a 10 .ŧűƀ ł ň ƭƎƉĪķŴƌ ƎƉ .ķĭŤŅ ƊƠ Ĭñ òƭ ň ÷ Ō ìƌŴŅ ƉŤ ñŌ űƀ ƠŃ ƎƉĪķŴƌĬŧ ʼn Ō ƢſĥƑƀƇƟĥƢſĥŌ ň ÷ ƇƟĥ ŧűƀ ō Ń Ń

Greek

f. 119r a 11

281

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 BL Add. 14549 ff. 176v b 23 – 177r b 21

łň ĸŴŅ Ơſò ĥĥƎƉĪ ł ł łñ Ņ źƌŤ ťƄŅ ÿõ ƇƉĸŴ ƆŤ Ź ŏ ťňƀū÷ Ņ ĭǔƘ÷ Īł ÷ Ņ Ō .ĸŴÿƇſĥ ŏ ł ñ .ŦŃĥĭƢźŨ÷ Īó IJĬ Ņ Ō óň .ĸĭƢƀƘĥ Ņ ŏ .ƁƘĭ ō ó Ŀĭĥ ł ÷ LJ ŦŁĥõ .ŧűƀō Ōł ň ň .ťƀł Ƙ÷ ĥŧ ƢƟõ Ʀ÷ ƉĪ ŏ Ņ ň Ņ ĥ .ĸ[ĭ]ťƉŴƌĭ Ņ ó ĥŌ Ō ł ÷ ƙſ .ťƀł Ɖĥ ĪŴ Ņ Ņó Ņ ň ó .ĸŴƀŌìƌŴƘŴƆŤƘ ŏ Ō ŏ ł .ƑƀźƏĭĥ ł ň ň Ł÷ .ĸĥŅ ĭƢŹň ĥ ł Ņ .ĸĭƧŤƌŤƉĭķŴƍƊƉŤŃ ū ÷ ĥ Ō ň Ņ ƑƀźƏĥĿĭĥ ň Ō ƏƎƉ .ƑſŤ Ņ Ō Ō .ĸŴŹĥƢŃ źƐƀƐƀƘ÷ ň Ō ó ÷ Īň ÷ .ťƐƀƘŴƙƭ Ō Ņó Ņ ŏ ÷ ÷ ŴƄƆ .ťſł ŁŴ ÷ Ƙ .ŦƦƉ ł ñ ĸŴƠſĥĥʼn ŏ Ōó ň ó ó Ōò .ĸĭƨìł ƀƙëƆ ň ł .ƎƀìƍŨƎſǓŁ űƆĭĥõ Ņ .ķŴƉƧŤŹƧĭ łň .ĸĥĥ ŧűň ÷ ƀò ƠſŌ Ńĥĥʼn Ō ĥł Ņ ŏ ÷ .ķĭĥĭƢźƀƙƉ Ō Ō .ƁìƍƀƊƀƠŃƭ Ō Ƣſł ĥō .ƑƀÿƇƟĥ Ņ ŏ :ĸŴëƆĭĥ ŴſĿĥ Ņ ň ł Ņ Ō Ņ .ķĭŤźƟĥķŴſĿĭĥ ł ó Ł÷ ĥ ťũň ó òÿƇƃƎƉĪ łó .ĿƢū õ ʼn

Greek

CN 2 pp. 245-267

f. 119r a 15

ἀπὸ τοῦ Ἀιακοῦ

1.13

f. 119r a 19

Ταντάλου, Φρυγίας Βασιλέως

1.15

f. 119r a 22

τὸ Ἲλιον

1.16

f. 119r a 23

Τροίας

1.16

f. 119r a 27

τὴν Ἤπειρον

1.18

f. 119r a 31

τὴν Εὐρώπην

1.20

f. 119r a 33

ἦλθεν εἰς τὴν Ἑλλάδα

1.21

f. 119r a 34

ἐν … Ἀπίᾳ καλουμένῃ

1.21

f. 119r a 36

τὸν Οἰνόμαον

1.22

f. 119r a 38

τὴν Ἱπποδάμειαν

1.22

f. 119r b 4

Πελοπόννησον

1.26

f. 119r b 9

Ἀτρεύς, Θυέστης, Ἀγαμέμνων, καὶ Μενέλαος

1.28

f. 119r b 12

Ὀρέστης

1.29

f. 119r b 27

ἀπὸ Σάεως

1.35

f. 119v a 11

Πεισιστράτου

1.46

f. 119v a 18

Δελφοίς

1.49

f. 119v a 25

τὴν ἱέρειαν τὴν Πυθίαν

1.52

f. 119v a 39

Αἰακὸς

1.59

f. 119v b 15

γεννᾷ δύο υἱούς, τὸν Πηλέα καὶ τὸν Τελαμῶνα

1.65

f. 119v b 18

τὸν Αἴοντα

1.67

f. 119v b 20

Αἰακίδαι

1.68

f. 119v b 26

τῷ Ἀμφιτρύωνι

1.72

f. 119v b 27

τῇ Ἀλκμήνῃ

1.72

f. 119v b 28

ὁ Ἡρακλῆς

1.72

f. 119v b 33

ὁ Ὕλλος

1.75

f. 119v b 40

Ὠρίωνας καὶ Ἀκταίωνος

title.2

f. 120r a 22

ὑπο κυνῶν συρῆναι

2.9

282

J. LOOPSTRA

Dam. syr. 7/16 BL Add. 14549 ff. 176v b 23 – 177r b 21

ŏ ŏ

ňŅ Ō

ñ ĥĿĭĥ ÷ Ƈõ Ɖĸĭ .ťƀò ũſ÷ Ł÷ ĪťƄ łŏ ł

łň

ł ÷ ƭƎƉ :ŦĥĭƢźƆŧűÿƇ ŌŅ ŏ

ŏ

Ņ ĥ .ťƀł ŹĭŴŨ÷ Īó .ƑƀëƆĭ

Ō ĥ ķŴƍƊ ň ūł ĥł ň ƙſ ÷ ō . Ņ ƉŤ :ťƀł Ō ìƌ ŤŬƀ ÷

ŏ ŏ Ō ň .ƑƀŹĥŁ÷ Ņ Ō .ķĭƢƀƃ÷ ŏ ň Ņó Ō ĸĭĿĭŅ ŤźƌŤƟŴ ƙſĥ ł ň Ō ł ÷ .ťƀëƆŤŹĥƦŨ ł ŏ Ō .ĸĭƨìƀƃ÷ ĥ łó ó ňĥƧĪ .ųƉƦƣ Ļ÷ ŁŃ ó ĭŏ Ʀƣ ĥʼn ŏ Ō÷ :ĸŴÿƇƀƄëƆ .ƑƀūŴ ÷ Ō ū÷ŏ ł Ō Ō Ņó .ĸŤƀźƀƆŴƘ Ņ Ņ ÷ ƢſŅ ĥŌ .ĸŴŹĭĪĭ Ņ ŏ ÷ Ɵł .ĸŴƆĭĥűƌŤ ł ĸĥűƀ÷ ƉŌ Ō ł ŏ ł ÷ ĿŃ ŴƠƌĥ .ťňƀŹƧŤŃ ū ÷ Īŧ Ō łł .ƑſĿŤŨ÷ ĥ ŏŏ ĸŴŅ ūĿŴ ÷ ƟŴëƆ Ņ ƄƏŤ ƑƉŴ ÷ ňƌŤƉň Ōó Ņ Ŭƀ ĸŴƏŤ ÷ł Ƙ .ťƀŅ ūĿ ÷ Ņ Ńĥ Ō ł Ņ ň ňó ÷ ĿƧŤŨ .ƑƀźƌŤƘĭ ł łŧ ĿŤƊƀ Ō ň ƃ÷ .ƁƠſŌ ƢŌ ŹŤƘł ó . .ĭǓĭŤŹ

Ōŏ Ņ Ō ƢŅ Ƙó .ťƀł ƟŴëƆ .ĸŴźſĭ 92

Greek

CN 2 pp. 245-267

f. 120r a 28

τοῦ Ὑριέως, τοῦ Θηβῶν βασιλέως

2.13

f. 120r b 6

τῶν Ἑλλήνων ἐπὶ τὴν Τροίαν

3.1

f. 120r b 8

τῇ Αὐλίδι τῆς Βοιωτίας

3.2

f. 120r b 10

τοῦ Ἀγαμέμνονος τῆς Ἰφιγενείας

3.3

f. 120r b 15

Ταῦροις

3.5

f. 120r b 25

Θέτιδος

4.1

f. 120r b 26

τῷ Χείρωνι

4.1

f. 120r b 29

ὁ Ἱπποκένταυρος

4.3

f. 120r b 31

Θετταλίᾳ

4.4

f. 120r b 33

τὸν Ἀχιλλέα

4.4

f. 120v a 1

ὠνομάσθη, ὁ μὴ μετασχὼν τοῦ χιλοῦ

4.7

f. 120v a 11

ὁ Γύγης

5.1

f. 120v a 10

ταῖς Πολιτείας

5.1

f. 120v a 29

ὁ Ἡρόδοτος

5.10

f. 120v a 32

τὸν Κανδαύλην

5.11

f. 120v a 35

ὁ Μίδας

6.1

f. 120v b 18

τὴν Ἄγκυραν τῆς Γαλατίας

6.11

f. 120v b 26

τοῦ Ἄβάριδος

7.1

f. 121r a 1

Λυκοῦργος

7.5

f. 121r a 4

Μενέσαιχμου

7.6

f. 121r a 15

τὸν Πήγασον

title.8

n/a

Ἀργεῖον

n/a

f. 121r a 17

τὸν Βελλεροφόντην

title.8

f. 121r a 18

τῆς Παταρικῆς Χιμαίρας

8.1

f. 121r a 23

τῶν Λυκίων, καὶ τοῦ Προίτου 8.4

Om. from PG. See CN 2, 256n.

92

283

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 BL Add. 14549 ff. 176v b 23 – 177r b 21

Ņ ŏ ó Ņ Ņ Ō ł .ĸŴƀƙ÷ ƭ Ō ÷ ƟĿł ĥł .ťſł ĪŤ Ņ ó ƆŤ Ņ Ƙň ó Ņ Ō ìƌŴƘŴ ĸŴƐƀ ŏ .ťƏł ĭŁ÷ ĥʼn ĿŃĥ ň ĸĭŤŅ ƉŴ ʼn ƌĭŅ ĥ ł ŏó Ō Ŀʼn ĭĥņ .ƑſĪ÷ ƧŴƘĭ .ƑƀźƏĥ Ņ

Ņ ĿŴƌŦƦſ ñ .ťƠƙñ ÷ ƌŧ ņ ƢƘ÷ ĽĪŌ ųƍƉ

Ņ Ō Ņ Ņ ĥŅ ĸŴŹĭ Ō ł Ōň .ƑƀźëƆŤƀƘ÷ ĥ ł ŏ ó .ƑſĪŌ ÷ ƧŴƘĭ Ōł łł Ņ .ƑſŁ÷ ĥťƏĥĭĥ Ō .ƁƟŃĥĿŁ÷ Ō ł ĸĭŅ Ʀƍſ ÷ ĿŴŨŏ ÷ Ƨ Ņ ŏ Ņ ƉŌ .ĸĭĿĭŤŹŴƍƀ Ņ Ō .ĸŴƍƀƉ Ņ ÷ Ɖĥł Īĥł ÷ Ŀł .ĸĭƦƌŤ Ņ Ō ŏ Ō :ķŴƀƏŴÿƇſĥ Ņ ÷ ĥł Ņ ň ÷ ƙƏ .ķŴƭĪŴ ł Ō ÷ ūł :ŧƢſĪŤ ÷ Ō ł ł Ƒƀ źƌ ƨŹĥ . Ō Ō÷ :IJƢſĪƎƉ Ō ÷ ƉŌ ŴſŅ ĪŌ ó Ƒſűƀ ŌŅ ŏ .ťƀł ŹĭŴŨ÷ ň ÷ Ō ìƌŴƀƆŴƉ .ŧűƀ

Ņ ł .ĸŴƉĪŤ÷ Ɵ Ņ Ō ÷ Īň ó .ĸŴƍƀƙƭ ł .ĸŤũ÷ ōſŁ÷ ŏ Ō Ņ Ō ł ÷ ĥ ÷ Į .ķŴƀƙƉ .ĸĭĥƦſ ł ł łŧ ĿĥŁŤ . ÷ Ɵ

Greek

CN 2 pp. 245-267

f. 121r a 33

ἐξ ἧς χιμαίρας πῦρ ἀνεδίδοτο 8.7

f. 121r b 9

Ἀλφειός

9.1

f. 121r b 11

Ἀρκαδία

9.1

f. 121r b 12

τῆς Πελοποννήσου

9.2

f. 121r b 14

τῇ Ἀρέθουσα

9.2

f. 121v a 11

τὸν Οἰνόμαον

10.7

f. 121v a 15

τοῦ Ὀρέστου καὶ τοῦ Πυλάδης

title.11

f. 121v a 25

τοῦς Μολιονίδας

title.12

f. 121v a 30

τὸν Ὦτον

12.2

f. 121v a 31

τὸν Ἐφιάλτην

12.2

f. 121v a 22

καὶ Πυλάδης

11.2

f. 121v b 1

ἡ Ὄσσα καὶ ὁ Ἂθως

12.7

f. 121v b 5

τὴν Θρᾴκην

12.8

f. 121v b 12

τοῦ Λαβυρίνθου

title.13

f. 121v b 18

ὁ Μινώταυρος

13.3

f. 121v b 26

Μίνως

14.1

f. 121v b 34

ὁ Ῥαδάμανθυς

14.3

f. 122r a 2

τὸ Ἠλύσιον

14.6

f. 122r a 10

τοῦ ἀσφοδέλου

14.9

f. 122r a 15

τῶν Γαδείρων

15.1

f. 122r a 21

τὴν Ἀτλαντίδα

15.3

f. 122r a 27

παρὰ … τὴν δειρήν

15.6

f. 122r a 39

τὴν Διομήδους

16.1

f. 122r b 8

τῆς Βοιωτίας

17.1

f. 122r b 9

Κάδμὸς

17.1

f. 122r b 11

τοῦ Δελφινίου

17.2

f. 122r b 21

Θήβαις

17.1

f. 122r b 28

αἱ Ἀμφίονος καὶ Ζήθου

18.3

f. 122r b 30

καθάρας

18.3

284

J. LOOPSTRA

Dam. syr. 7/16 BL Add. 14549 ff. 176v b 23 – 177r b 21

Ņ Ō ł Ņ Ō ł .ťſł ĿŤƟ Ņ Ō Ō .ĸŴƠſƢƟ Ņ Ō .ĸĭƢƀƟ ł Ƙŏ ó ň ÷ ƉĥŌ ĿŴ .ĸĥűƀ Ņ Ņ ÷ ƢſŅ ĥŌ .ĸŴŹĭĪĭ Ņ Ņ Ņ .ĸŴƏŴëƆŴƟ ĸĭŅ Īĭ÷ ĿŅ

ŏ

Ņ Ɖ Ņ ƠſĿŤƟĸŴëƆŴƏĭŤ .ťſŴ

Greek

CN 2 pp. 245-267

f. 122v a 3

Μαυσώλου τοῦ Καρὸς

18.9

f. 122v a 6

Καρίας

18.10

f. 122v a 11

ὁ Καρικός

18.13

f. 122v a 16

Καρός

18.14

f. 122v a 16

αἱ Πυραμίδες

18.15

f. 122v a 25

Ἡρόδοτος

18.18

f. 122v a 26

τοῦ Κολοσσοῦ

18.19

f. 122v a 27

Ῥόδῳ

18.19

#11 Carmina moralia I, 2, 3 (CPG 3035) Dam. syr. 7/16 BL Add. 14549 ff. 177r b 26 – 177r b 29

Ņ ł ó ƃŌ ó Łó Ł÷ ňĥƢƀūŦƦƊ IJƦƍƀ Ƥƌ .ŦųƭĪ ó ňó ł ł .ƎʼnſĿƦƣŁƎŨŵŨĪťƍƄſĥ Ņ ň Ņ ó űƉ ł ÷ Īł ó .ŦƦ÷ ƊŶ õ ĿƈƄƆťƄƉ ň .įƞł ƌťƤƙƌĪ ň ňó .ĿƧŤ Ń Ũ

Greek

PG 37

f. 122v b 28

πνοὴ γὰρ ἔφυς Θεοῦ

634.4

f. 123r a 31

ὣστε πότ’ ἐκπλανηθῆναι

635.13

f. 123r b 1

πάντα κοιμίζων πόθον

636.5

f. 123r b 38

δὲ λάμπε ψυχῆς

637.9

f. 123v a 4

τοῦ Βελία

637.11

ῥυπαρός

513.8

{Carmina moralia I, 1, 32}

Ņ Ņò

.ŦŁ÷ ĭĥĽŅ

f. 124r a 40

#12 Epistle 102 Second Letter to Cledonius (CPG 3032) Dam. syr. 7/16 BL Add. 14549 ff. 177r b 29 – 177r b 32

Ņ

Ņ ÷ ƇƟ .ĸŴƀŌìƌĭűƀ ō

Ō Ņ Ƣƀ ÷ Ņ ƇŌ Ƙó .ťſł ĿŴƘĭ Ņ Ō ł Ō .ĸŴƀƆŤźƀŨ÷ Ņ Ɖĥł Īł ÷ .ĸŴƏŤ Ņ Ō ŦŅ Łñ ĥĭŅ ó Ņ Ņ ÷ Ƙ 93 ŦƦſ ÷ ÷ : ĿŴƘŴƐƀ 93

Greek

PG 37

f. 124r b 16

Κληδόνιον

193.20

f. 124r b 19

πληροφορίαν

193.26

f. 124v b 4

Οὐϊταλίου

196.19

f. 124v b 5

Δαμάσου

196.20

f. 125v a 30

καὶ ψηφολογικὴν τερατείαν

200.29

BL Add. MS 14549 text: ŦƦſƢƙƐƘ.

285

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

#13 Epistle 101 Theological Epistle (CPG 3032) Dam. syr. 7/16 BL Add. 14549 Greek ff. 177r b 32 – 177r b 36

Ņ òŅ

ň ò ł Ņ Ō ÷ ƌŴŅ Əŏ .ķŴƠſĪŴ ň ŏó .ťƉĭǓĪťƍƄſĥ

.ťňƀũ÷ ƍūť ÷ ł ũƍ÷ ƠƉ

ŏ

ł ò .ƎſűŌ ÷ ƉƎſǓŁ ň :ťŷìò ƀŅìƌ ƎƀƆųŨĭ

.ĭĬťƕűó ƉĻĥ

94

PG 37

f. 126r b 30

κλοπιμαίοις ἐφόδοις

176.30

f. 126v b 13

συνοδικοῦ

177.9

f. 127v a 1

καθάπερ οὓς … παρεγγράπτους

180.31

f. 128r a 5

εἰ μὲν … νοερός

180.34

f. 128r a 39

διμέδιμνον

184.28

f. 129r b 7

καὶ ταῖς … τερατείαις

192.40

#14 Oration 4 First Invective Against Emperor Julian (CPG 3010) Dam. syr. 7/16 BL Add. 14549 ff. 177r b 36 – 178v a 15

Ņ ò ƦſĥŦƦ÷ ƇŅ õ ʼnƕƎƀƆĬƅſĥ Īĭ÷ 95ĝųƆ ł ł .ťƍŅ õ Ũñ ÷ ŵʼn ƆƁƇƀò ŌëƆĪ÷ ĭ ŅŅ ł Ņ ł Ō ĥł ƀƟ ÷ ÷ ƄëƆƋ .ƨíƖÿƇƕŦƦŷ ł̥ò .ƎƀŌ Ɩñ ŅëƆĪŧǓŴƕĮťƀŅ Ũ÷ Ĩ Ņ ň Ņ ĪŦ ň ĪťƍƄſĥ ł ÷ ŁƢ÷ ƊëƆ ł .ťƙ÷ ƣǓ ł ƢſŌ Ʀó ſƎƀƆĬƈƕűƃ ñ ƦŅ ƀŅ Ņ ìƌǔƉŅ ƈƃƎƉŪŹĭŦ ò .ŦƦƕűſ ň Ņ ŅŌ ƠƌŅ ĥ .ŦŁ÷ ŴſŅ ĪŌ ÷ Ŀł .ķŴƀÿƇƟŴ Ņ Ņ Ō ƀƠƉŦ Ō Ʀ÷ Ơò ƙ÷ ƍł Ũ÷ ĭł .ĭĭĬƎƀƊ ňŅ ò łó Ņ Ņ ƋƕƎíŹĬǓĶűƉ ƨÿƇ ŷŨűƃĪ ŏ .ťŶň ĭǓ Ņ Ņ ŏ ł õ Ŀň Œ ÷ ƊŶ .ĿŴŹĥƢŃ ƟŴŹĭĥĪŦŁŴƤƌĥƦ ň

Ņ ƍł Ɗƣõ Īŧ ł ó űŷƉ ÷ .Ǝƌł Ľõ ĪƎ ł

Ņ ŏ

ň õ ǓťňƀƉĭǓĪƎƀƆĬ ó .ƎŷŨ 94 95

Greek

PG 35

f. 130r a 22

καὶ τοιαύτας ἔχουσα τὰς ἐπικαρπίας

533.29

f. 131v b 21

τε καὶ εὒωνοι

541.18

f. 132r b 20

ἒστησεν εἰς αὒραν καταιγίδα

544.20

f. 133r b 37

λογάδες ὀλίγοι λάπτοντες

548.30

f. 133v a 25

ὥσπερ τὸν ἰὸν τῶν ἑρπετῶν

549.8

f. 133v a 38

ἐπὶ τὰ κυριώτατα καὶ περιφανέστατα

549.13

f. 134r a 13

τὴν ἐγκύκλιον παίδευσιν

552.4

f. 134r b 18

καὶ δαπάνῃ … ἐγείροντες

552.33

f. 135r b 24

αἳ σήραγγάς τινας ὑποτρέχουσαι μετὰ πνεύματος

556.45

f. 135v a 15

ἡ φιλανθρωπία τοῦ αὐτοκράτορος

557.15

f. 136r a 7

ἡνίκα ἐλιπάνθημεν, ἐσκιρτήσαμεν

560.20

f. 136v b 39

ὅτι … τὰ Ῥωμαίων συνηύξησε 564.15

BL Add. MS 14549 text: ĭĬťƕűƊƉ. ò BL Add. MS 14549 text: ŦƦLjƕ.

286

J. LOOPSTRA

Dam. syr. 7/16 BL Add. 14549 ff. 177r b 36 – 178v a 15

Ō ſĪł ň ÷ ſƦ ñ ĭĬƋƕIJ ƢŌ Ɖł .Ł÷ űŶƢ ŏ ň .ųſŴŶĪ ñ .ƁŌ ƃõ ó ĥʼn Ł÷ ĥʼn ƎƉñ ĭĬ ň Ņ ŏó ł .ŦĭĬťƃĮõ Ī .ĸĭĿŴƙëƆ ŏó Ō ŏ ł ň Ņ ł ó .ŴƙƀƏĭƢň ƃ÷ò ĭ .ĸŤƌŴŹƨƘƎƀƆĬ ł ƨìƀŹ Ʀƀ .ťŷŅ Ō ìſƞƌ ō ÷ Ũĭ÷

ň Ņò ŏ

Ņ ň .ŦĭĬ űƀ÷ õ ìŶĥƨõ ũ÷ ŶĪ ŏ ň Ō Ņ ÷ ƙƉ .ĭŤźƐſǓŃĥ .Ƒň ƀō ƇƟĭĪŤ ʼn ó ĥʼn ňó ĥ ŏ.ŴƊƀŹĭ Ō ĪŤŅ ÷ ƙƉ Ņ ÷ ƢŹ Ņ .Ŵƀŏ Ō ìƌŴƘĭ ň Ō .ťƀł ŌëƆŤƠƀƏ Ņ ł .ťƊƀŌ õ ìŶĿƧņ űó ƐŨ Ō Ņ łñ ň ƧĭƁŬŌ ó ƏƎ ſĪ Ʀſ ÷ ŤƌŅ ƨũ÷ ƃň Ņ Ō Ō .Ʀ÷ ſĥƢƀìŶ Ņň ň .ķĭƧŤƉŤƃ÷ Īł ŏ ĸĭŤŹĭƢŅ ƙó Ɔł Ņ ÷ ĿŤŌ Ũł .ĸŴƉƦſ ŏ Ņ ł Ʀſ ñ ĪŦ ƨʼn Ɗƕ ųſñ Ʀſĥĭ ÷ ņ ó ĭƢƣƦƀƃ ŏ Ņ Ņ Ō .ĸŴƏŴƌ ŴſĪ÷ Ō Ƣſł ĥō .ƑƀÿƇƟĥ ňòŏ Ņ ŏ Ņ ñ .ƧŴõ ƕƎƉĭŦŁŴ ÷ ſĭĪƎƉĪ IJĬ Ņ

ňó

.ƑƘŴëƆŤƘ

Ō ó ǔƟŤ Ņ Ɵĭ ň .ŧűƀ Ņ òŤƘň ó ň ÷ Ƙĭ ň ÷ ƘŌ ó ŴëƆ ŧűƀ

PG 35

f. 137r b 7

καὶ καινότερον τρόπον ἡμιλλήθη τῷ ἀναδείξαντι

564.39

f. 137v a 22

τοῦ μὲν ἐπιτιμηθέντος

565.29

f. 137v b 3

Πώρῳ, καὶ ταῦτα νεανικῶς

565.41

f. 138r a 5

ταῦτα Πλάτωνες αὐτὸν, καὶ Χρύσιπποι, καὶ ὁ λαμπρὸς Περίπατος

568.12

ἢ τῆς συγκλήτου βουλῆς

569.34

καὶ τῆς βαρβαρικῆς ὄχθης ἔστιν ἣν διαδραμὼν

572.20

ἢ τοῖς ἐκεῖ δικαιωτηρίοις ἐταμιεύθησαν

576.11

f. 140r a 20

ἐντόμοις

576.35

f. 141r a 13

ἡ ὠδὶς ἐκράτει

580.32

f. 141r b 39

Ἐμπεδοκλεῖς, καὶ Ἀρισταῖοι, καὶ Ἐμπεδότιμοί

581.26

f. 141v a 2

Τροφώνιοι

581.27

f. 141v a 5

Σικελικοῖς

581.29

f. 141v a 8

τῷ φιλτάτῳ σανδάλῳ

581.31

f. 141v b 31

δουλοπρεπῶς δὲ λίαν καὶ ἀγεννῶς

584.19

f. 142r a 27

χαμαιλέοντα

585.3

f. 142r a 30

Πρωτέα

585.5

f. 142v a 30

καὶ ἀριθμῷ

588.5

f. 142v b 8

καμάτων λυτήριον ὄν

588.16

f. 143r a 6

n/a

f. 143r b 39

ὁ τὴν Ἡρακλέους

f. 143v a 1

τὴν ἐξ ἀτυχήματος, καὶ τῶν … 592.1 ἀδικημάτων

f. 143v a 4

Πέλοπος

592.1

f. 143v a 7

Πελοπίδαι

592.3

Ņ ó ƉĪť ň õ ƍõ ſĪ ĭĥñ ťƄÿƇ f. 138v a 28 Ō ŏ Ņ .ĸŴźƀƇƠƌŴƏĪ÷ ł ó ǔň ƙƏƎƉĭ ĭĬƦſĥŌ .ťňſƢŅ Ũǔó Ũŧ f. 138v b 32 ņñ ł ł Ņ .Ƣũƕŧ õ űñſŤŨĪ Ņ Ņò Ō ł f. 139v b 16 ÷ Ī ĭĥñ .ĵųƆĪŦŁ÷ ŴƌŤƄëƆ .ťźƘŴƐŨ

Greek

589.39

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 BL Add. 14549 ff. 177r b 36 – 178v a 15

Ō ŏ ŏ .ĭĿĭŤźŨ÷ Īł ó ł ŏ ł ó .ŦĥĭƢŹŤŨ÷ Ī ł ŏ .ŧƢźƟĭƨŨó Ņ

÷ Ɖ .ĸĭĿƦƀ

Ņ Ņ .ķŴƀŌìƌŴƠëƆ ł ƏĪ Ņ Ō ƢƟŴ .ƑƀŹĥ Ņó ň ł Ņ Ō ŦƦŷëƆĭ .ĸŴźƀźƠƀƘĥŌ ó Īň ó Ņ ÷ Ɛł ƃŤó ƌĥł Īł .ĸŴƃĿŤ Ņ Ņ ÷ ĭŅ ň ƨƟ .ĸŴŹĭƢũƉ Ņ ŏ ÷ ĥł ĭĬ ñ .ťƀŅ ƟĭƢũƉ Ņó Ņ Ņ ł ŏó .ŦƦſĿŴūĥ ÷ ŁŴ÷ Ƙ łň ó ŏ .ŴƌĥĥŁ÷ Ī ł Ņ Ō łó ň ł ÷ ƍƀƉŤƘŤŨ÷ Ī÷ ĭ .ĸĥűƌŴ ň Ņ Ōó Ō ł .ĸŤƌŴƀƙƀƠƐŨĭ Ņ Ō Ņ .ĸĭƢƀƉĭĥ ň ł Ņň Ņ òł ƅƉñ űƉť ÷ ƍƣ Ł÷ ŴƀìŶ Ņ Ņ .ķŴëƆŴƏĪ Ņ ŏ .ĸŴƏĭƢƟ Ņ ł ó .ķŴŹƨƘ Ō ƢŃ ƟŴƌŤŅ Ɛň ƃó .ƑƀŹĥ Ņ .ƑƀŌìƌ Ťū ʼn ŴſĪŌ ÷ Ō óň ŏ Ņ .ĸĭĿŴƠƀƘĥ Ō .ƑƀŹĥƢŃ Ɵ ň ł ƑƀŌìƌĥƦ÷ [Ɛ]ƀźƌ Ō ĥ ł ł Ō ł .ťźƌŤſĿűƌ÷ ĥ Ō Ņó ň ÷ ŹŴ Ƙ .ťſĥł űƀ Ņ Ō .ĸĭƢƀƉĭĥņ Ņó Ņ ł ł ÷ ƟĿĥ .ŦƦſĪŤ ó Ō ŏ Ņ .ĸŴƙſĿĭĥ ň łó Ņ ÷ ĥł ƨƟ Ī .ĸĭƦƌ

Greek

287 PG 35

f. 143v a 13

Μίθρου

592.6

f. 143v a 15

ἐν Ταύροις

592.7

f. 143v a 16

ἐπὶ Τροίας

592.8

f. 143v a 19

ἐν Λεύκτροις

592.10

f. 143v a 25

Λακωνικοὺς

592.11

f. 143v a 26

Σωκράτους

592.13

f. 143v a 27

καὶ τὸ Ἐπικτήτου … καὶ τὸν Ἀναξάρχου θύλακον

592.14

f. 143v a 32

Κλεομβρότου

592.16

f. 143v a 33

Ἀμβρακιώτου

592.16

f. 143v a 36

Πυθαγορικὴν

592.18

f. 143v a 38

Θεανοῦς

592.19

f. 143v b 7

καὶ τοὺς Ἐπαμινώνδας

593.2

f. 143v b 8

καὶ Σκιπίωνας

593.3

f. 143v b 27

Ὅμηρος

593.11

f. 144r a 34

θῆρας κοιμίζει

593.32

f. 144r b 7

Σόλωνος

593.43

f. 144r b 10

Κροῖσος

596.1

f. 144r b 16

Πλάτωνος

596.4

f. 144r b 21

Ξενοκράτους

596.6

f. 144r b 23

Διογένους

596.7

f. 144r b 29

Ἐπικούρου

596.10

f. 144r b 32

ὁ Κράτης

596.12

f. 144v a 7

ὁ Ἀντισθένης

596.19

f. 144v a 11

ἀνδριάντι

596.21

f. 144v a 22

Ποτιδαίᾳ

596.27

f. 144v a 28

Ὁμήρου

597.2

f. 144v a 29

Ἀρκαδικὸν

597.2

f. 144v a 32

Εὐρίπου

597.4

f. 144v a 33

Κλεάνθους

597.5

288

J. LOOPSTRA

Dam. syr. 7/16 BL Add. 14549 ff. 177r b 36 – 178v a 15

ł

ł ł .ĸŃĥĿŴūŤ ÷ Ņ ƐƃŤó ƌĥ

Ō Ō ł Ō .ĸŴźƀƇƟĥƢſĥ ñ ſŤŌ ŷŅ Ō ìƀìƌĪĸŴƉŅ ĭĿŏ Ī÷ ĭĥŏ ƎƉƦ ł Ƙł Ʀ÷ Ɖň .ƑƌƢ łó .ķŤƘ Ņ Ō ň .ĸŴƀźƏĥŁ÷ ł Ō ó ſŅ ƢŅ ƃƦƘIJĬŴ Ņ Ƙĭť ŏ ňƌ ťƀŅ Ɛƀ ſƢƠ ÷ ÷ ł Ņ Ņ Ņ .ťƀìƌĭĪĥ÷ ĭ ł

ñ ñ ƦƉƧĭ ƍƀł Ƈʼn ƖƉĶĭ ÷ .ųëƆƎ ł ň Ņ ň ƎƀňƖƣŁƦƉť ƕĪ÷ ĽƋƕ ň ó ň .Ǝƀƕõ ƦƤƉĭ Ņ Ō

.ĸŴƍƀƉĪ

ł .ƈƖƆĪĸŤƠƀŌìƌ Ņ ó ł ň .ĸŴƙƉƧŤƉ ŏ Ņ ó .ĸĭŤŹĭƢƘ òł ň Ņ ƟƎƀƇſĥ .ĭĽĿʼn ŁŃ ťƖÿƇ

ł Ō ł ƀëƆ Ō Ťƀ ťƀŅ ÿõ ƇƉĪƎ Ƙƈƕ ÷ Ņó Ņ ň .ŦƦſŴƍŹĥŧĿŴƌõ Ņ Ņ ŏ ò łó ƁŌìƍŹĥł Īň ÷ .ŦƦƀ ÷ Ƅ÷ ƤŨűƃĪ IJĬ ÷ ƃŴ ñ Ņ .ťƀƤźƉ Ņó ň Ņ ūĪŦ ł Łų ŧ ǔň ũƍ Ɔ ĭĥñ ł ÷ Ɩňò Ũ÷ ňťƀƄŅ ÷ ũÿƇ ò ł .ťňſĮŅ Ťū ÷ ŏ Ņ Ņ ŁĿ ť. ňƀƏĭ ÷ ŁŴ÷ ƀìŏ ƍƣŅ ÷ ŃĥĪŦ ł ł .ĸĥǓŤƉŃĥ Ņ ÷ ƉŌ .ĸĭĿƦƀ Ņ Ņ ŏ łó ÷ Ƙ÷ ĭǔŬ÷ Ũűƃ .ŦƦƀ ŏ ò Ņ Ơň ũŅ ÷ Ƥò Ũł ó .IJĬŴƠƣť

Greek

PG 35

f. 144v a 34

Ἀναξαγόρου

597.6

f. 144v a 35

Ἡράκλειτον

597.7

f. 145r b 8

ἢ δρόμος μὲν ἀνεκτῶς διοικούμενος

600.28

f. 145v b 19

Πᾶνα

601.37

f. 146r a 1

Θεστίου

604.7

f. 146r a 14

τὸν Εἰδωλιανὸν καλεῖν, καὶ τὸν Πισαῖον, καὶ τὸν Ἀδωναῖον

604.14

f. 146r b 24

πάντως οὔ ποτ’ ἂν ὑπερβαλλοίμεθα

605.1

f. 146r b 27

ἐκεῖ κατὰ τῆς κόῤῥης τά γε τοιαῦτα παιζομένους, καὶ παίζοντας

605.2

f. 146r b 38

τῷ Μίνωος

605.11

f. 146v b 12

νίκας ὑπὲρ

605.40

f. 147r b 34

Μελάμπους

609.3

f. 147r b 35

Πρωτεύς

609.4

f. 147v b 8

τίνες σφενδονῆται κατώρθωσαν

609.29

f. 147v b 28

τῇ {ψυχρο}φόρῳ κύλικι

612.1

f. 148r b 26

τὸ Αἰτναῖον πῦρ

613.9

f. 148r b 27

τοῖς πυθμέσι τῆς Αἴτνης ἐγκρύπτεσθαι

613.10

f. 148r b 31

ἆσθμα … γίγαντος

613.12

f. 148v b 17

Ἡλιουπολιτῶν

616.3

f. 148v b 18

Γαζαίων

616.4

f. 148v b 22

τὴν Ἀρεθουσίων μανίαν

617.1

f. 149v b 17

μὴ μέρους

620.12

f. 149v b 22

Μίθρου

620.15

f. 149v b 25

γραφίσιν

620.16

f. 149v b 28

πιέσμασι τὰς κνήμας

620.18

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 BL Add. 14549 ff. 177r b 36 – 178v a 15

ŏ

ňò

ò ÷ ƊƀŅìƍŨ .IJĬŴƌĪĥť

ł ó ĥŏ Ņ ÷ Ƙĭ ťƃĿŤ Ō ňň ł Ō .ƑſĿō ƧŤƘ÷ .ƑƀŹŤƃ÷ ĥ ł ŴŹĭ Ņ ĪĭŅ ÷ ƢſŅ ĥŌ Ō ÷ Ɵŏ ĭŏ Ł÷ Īó ĭĸ Ō ÷ ĪŴ .Ƒſűſ Ņ ň ŏ .ťźƌĭĿĭĥ Ņ ŏ ł Ņó ŶŴƆęƎƀƆĬ ÷ Ł÷ ŴƉƢ .ŦƦŷìƀŌìƌĪŦ Ņ ó ťƉĥł Ƣł ūĭ ÷ ƢƘŴƆęƎƀƆĬ ÷ ĪĿŏ ÷ Īł ÷ .ťƀŅ Ƙĭ łŧ ĿĪĭĥŏ . ÷ ň ƃŌ ÷ .ŦƦſ Ń ó ĿŃ ŤƊƀ ņ ó Ŀō ŤŹŤ Ń Ƙŧ Ņ ň ÷ Ɵň .ĸĭĿŤŨĿŤ ł ŏ .ƧŴƠƏ ŏ ÷ ĿŤƃł ÷ .ƑſűŌ ÷ Ũĭ ň òŅ ł ł ź Ņ Ɵò Īł ÷ ĭť ťňƖÿƇ ƤƃĪ Ō ł ñ ñ ƎƀìƌųëƆĭƎ Ņ ñ ƀƖƇƠƉĪķŴƌĬ Ō .ƎƀźƤƃĪ÷ .ƑƀūŴ ÷ Ō ū÷ŏ ł Ņ ł÷ .ťƖƠƙ÷ Ũ÷ ĪťƍƄſĥ Ņò Ņ ñ ò Ņ Ņ .ƎƊƃ÷ ĥƎƉű÷ Ɵ łŌ ƇƟ .ĸŴƌŅ Ťƀźƀ ō ŴſŅ ĪŌ ÷ Ņ ƏŴ Ņ ĪŌ ÷ Ō Ɗſ ķŴƀ Ņ Ō Ō ł Ņ ł Ō Ō ł .ĸŴƌŤƀƊƀƐƄó Ɖ Ņ ł ƘŌ ó ÷ .ĸĭĿĥűƍƀ .ĸŴƍƀƊƀƐƄó Ɖ

Ō ſł Ūó ʼnƖƆĭł .ƥƌĥƈƃƎƉƢſƦ ňŌ .ƑƀƉĿĥ ň Ō ňò ÷ Ź .ĸŤƍƀƄëƆŤ ł ŏ ó Ņ .ĸŃĥĿŴū ÷ ĥŁ÷ ŴƘ ŏ ƣIJ ŏ ŏ Ņ Ĭł Ʀ÷ Ɖň Ł÷ ŴſŴ Ņ Ĭõ .ķĭĬŁ÷ ŴƍƍƊſ

Greek

289 PG 35

f. 149v b 31

λίνοις τὰ ὦτα

620.19

f. 150v a 25

ὕπαρχον

621.41

f. 150v b 14

Ἐχέτου καὶ Φαλάριδος

624.8

f. 150v b 23

Ἡροδότου καὶ Θουκυδίδου

624.16

f. 150v b 29

Ὀρόντην

624.19

f. 151r b 24

ταῦτα οὐκ ὠμότης περιφανής; ταῦτα οὐ πρόγραμμα διωγμοῦ

625.29

f. 151v a 15

ὕδραν

625.45

f. 151v a 21

τὴν Παταρικὴν Χίμαιραν

628.1

f. 151v a 24

Κέρβερον

628.3

f. 151v a 27

τὴν Σκύλλαν

628.4

f. 151v b 6

Χαρύβδεως

628.11

f. 151v b 8

τῶν τοξοτῶν σὺ καὶ τῶν σφενδονιτῶν

628.11

f. 151v b 9

οὐ τοὺς σφενδονῶντας καὶ τοὺς τοξεύοντας

628.13

f. 151v b 32

Γύγου

628.25

f. 152r a 27

ὥσπερ κεραυνῷ

629.3

f. 152r a 29

τὰ δὲ προμελαίνεται

629.4

f. 152r b 8

Διοκλητιανὸς

629.15

f. 152r b 17 ooo

δημοσίᾳ

629.20

f. 152r b 10

Μαξιμῖνος

629.18

f. 152r b 12

Μαξιμιανὸς

629.17

f. 153v a 26

Πίνδαρον

636.17

f. 153v a 35

καὶ ἀπληστότατε

636.25

f. 153v b 4

Ἑρμῆς

636.28

f. 153v b 6

Τελχῖνες

636.29

f. 154r a 15

Πυθαγόρου

637.4

f. 154r a 29

τὸ ἐκείνων ἀξιόπιστον

637.21

290

J. LOOPSTRA

Dam. syr. 7/16 BL Add. 14549 ff. 177r b 36 – 178v a 15

ňò ň ŏ ł ƨʼn ƉƎƀ ìƌŴƀìƌĪ ň.ťſűŅ ÷ ƍƀò Ɔō Īť ÷ ƊŅ Ƅſ÷ Ńĥ ŏ ŏ .ĭǓĭŤŹ ň ł ĸŤƌŴƟŅ Ƨ ł Ņ ŏ .ĸŤūĿŤ ʼn ÷ ƏŴƌŴƟƎſĪ ł ūĿĭ .ťƌŤ ÷ ł ĥņ ŏ ƉŅ Ō ƃł ÷ .ĸĭŅ ƦƌŤ ł ÷ ƠëƆŤ ÷ Ɛł ƃó ŴëƆŴ .ŧűƀ Ņó Ņ Ņ Ō ŏ .ŦƦſƢƠƀƏŴƉ Ņ ò ŏ .ťňƀƠƀŌìƌŴƘ÷ ł ň ł ł Ņ ŹŌ ĥ ƎſűſĬñ .Ʀ÷ ò ſŤŌ ł Ơƀ džƉŁĪ ň Ō Ũ÷ ŤŹĪ .ťƐƀÿƇ ŏ ň Ņ ŏó ÷ Ī .ĭĥŴŨĭĥ Ō ƧŤŃ Ƙł ó ł.ŦŴŨŏ ÷ ĭĥŏ .Ƒſűƀ Ō ÷ ƉŁ Ņ Ō Ō .ķŴƀƇſĥ ŏ Ō Ĭñ .ƥŷł õ ň ìƌ Ƨņ ŴƀūĪIJ ÷ ł ł ʼn ñ ƨņ Ɗõ ƕƦ ł õ Ƣň Ũ÷ ĭł Œ ÷ ƊŶ .ŸƤł ƉŁ÷ ĥ ŏ ŏ ó Ō .Ĵ÷ Łņ ÷ ŴźſŴƙƆ ŏó Ņ ŏ .ŴƘŴƇƟŴƟ ŏ ťňſǓŅ ĭƞƆ Ōł Ō .ĸŃłĥñ ƢźƀƊſĪŌ ÷ .ťňƀŅ Ņ ìƍſò Ł÷ ĥ ŏ Ō ĭł ň ƎƀìƌƦƉ ÷ ł .ŴƉƧŴʼn źƙſó ƢŹ ň.ťƍƀò ō ìƌ Łĭ ÷ ŏň ň ł Ō Ņ ŏ Ņ ł ŏ Ņó ł .ŦŁĭ ÷ ųƭ ŁŴ÷ ƍƀƄƉ ň.ťƀƟŅ ǓŃ Ł÷ ó ŏ .ťňſǔņ ƘŴƟ òŌ ň ŤŹ Ņ ƊëƆ .ťňƀƐƀ ƎſĪťƤŅ ŷõ ň ìƌ ŏ Ƙ÷ ťňƀū÷ Ņ ĭǔ Ņň ŏ ò .ťſŁŴ ÷ ƠƏ

ŏ Ơſĥĭ Ʀ÷ ƀŌ ƃĭ ÷ ƧŤƟ .ŴſǓŤ

Greek

PG 35

f. 154r b 2

τοῦ Ἑλληνίζειν εἰσὶν οἱ λόγοι 637.29

f. 154r b 33

ὥσπερ Λινδίοις

640.4

f. 154v a 6

Ταύροις

640.6

f. 154v a 8

Λάκωσι

640.7

f. 155r a 12

Κυνόσαργες

641.3

f. 155r a 31

ὀργάνοις

641.13

f. 155r a 37

τὸ Μῶλυ καὶ τὸν Ξάνθον

641.16

f. 155r b 12

μουσικῇ

641.23

f. 155r b 32

Φοινίκων

641.35

f. 155v a 1

σὸν τὸ Ἀττικίζειν; τὸ πεττεύειν

644.1

f. 155v a 7

οὐκ Εὐβοέων

644.4

f. 155v a 8

Εὐβοεὺς ὁ Παλαμήδης

644.5

f. 155v a 15

Ἰλίου

644.7

f. 155v a 28

τὸ τοῦ κολοιοῦ πάσχειν

644.15

f. 155v b 3

καὶ φιλοπονώτερον μετρηθὲν … ποίησιν

644.24

f. 155v b 10

τῶν Κυκλώπων

644.27

f. 155v b 18

ταύτην Τυρίοις

644.30

f. 155v b 27

Ἀθηναῖοι, τὰς Δήμητρας καὶ τοὺς Τριπτολέμους διηγούμενοι, καὶ τοὺς δράκοντας

644.35

f. 155v b 30

Κελεούς τε καὶ Ἰκαρίους

644.37

f. 155v b 38

θεοβλαβείας

644.44

f. 156r a 2

Θρᾳκῶν

645.2

f. 156r a 5

Κυπρίων

645.4

f. 156r a 11

Τελμησέων

645.7

f. 156r a 12

τὴν οἰωνιστικὴν δὲ

645.7

f. 156r a 14

Φρυγῶν

645.8

f. 156r a 34

Σκύθαις

645.18

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 BL Add. 14549 ff. 177r b 36 – 178v a 15

Ņ ŏ

ł

Ņ

ł

÷ ƉĪł .ŦŁ÷ ĭŤƀŌìƌĬťƙźƖ

Ņ ó ŏ ŏ Ņ Ņ .ťŨ÷ ŁŴƉ Ł÷ ŴſĿƦ÷ Ũ÷ ĭ ł Ņ Ņ ň ó ÷ ĪŴ÷ ƌŤƐƃ .ĸŤƃĭ ŅťƐƀŹŤŌ Ɗł ūĭĪŅ ó ÷ ŏ ƊÿƇ ň Ņ Ŷł Ʀ÷ ƊëƆ ňƎſĬŁ÷ ŴƀƇ ò ň ł ł Łť .ťňƀŅ ŅëƆŤƏĥ ÷ ƤŅ ƃ÷ Ǔ ó Ņ ň ÷ Ɵł łƧ .ŦƦƀŅìƌŴƉĥ ĪŤ ł ŏ ňò ł .ťƏĭŁ÷ Ŀ ĥƎƉĪķŴƌĬñ ň Ō .ťňƀëƆŤƠƀò Ə Ō ſť ł ƀŅ ũõ ÷ ū÷ ł Īó IJĬ ƁòìƍŨƎƉƢſƦ ñ ŏ ň ó .ķĭųƐƍū ňò ň .Ǝƀňìƍƍõ ŹŁ÷ ĥƎſƢŶĥƥƌĥ Ņ ŏŏ Ņ ł Ņ ł Łĭ ŦƦó ƃ÷ Ŀł űň ł ÷ ƉŦ ÷ ĿŴƖƐëƆĭ Ō Ņ .ťſł ĿĭĥŁĪ Ņ Ņ ŌŌ .ĸĭĪ÷ ŴƀƏĥ ň ł Ō .ĸŤƌŤźƀźëƆ Ņ Ņ .ĸŴŹŴƟ Ō ūŏ ĸĭĥŅ Ŀň Ťſł ƢŌ Ũ .ƑƀūŴ ň ÷ ò ł ÷ Ō ł.ó Ņ ł ň÷ ł .ƨʼn ū ÷ ǓƁìƍƀìƌ Ł .ĸĭĪ÷ ƧŤƠƌĥ ŏ ň ň ł ň ƃŌ ĸĥĿł Īĭĥŏ ÷. ÷ ÷ ƟĸĥĿŤƊƀ .ĭĿŤŨĿŤ .ĸŤʼn ƌŴūĿŴ ÷ Ņ ū÷ Ņ Ņ Ņ Ō Ō .ĸĭĪ÷ ŴƀƐſĥ ŏ Ņ ÷ ĥ .ĸĭŤƘĿĭ Ņñ ň ň ňĬŁŴ÷ ƍŏ ƀìŅ ŷƉť ł ƌĥƢ Ņ ũł ÷ ƏŦ ŵŶŁ õ ŁĪ .ŦųƭĪ ł Œ ÷ ŬÿƇ ł ó Ĭň ñ Ʀ÷ Ɗź .Ʀ ņò ƕƎſŁǓŁ õ ÷ ł ŏ ū Ņ ň Ŷò ĿƨƊ ł ł ñ.ųƀƉŴ ÷ ʼn ƣŁ÷ ĪťƍƄſĥ ň ňó ł Ō ł Ņ ĸ ĭ Ť ƘŤ Ơſ Ŀ ĥ ƎſĪ .ƑƀŌìƌ ŤƘ÷ . Ń Ņ Ɖĭ Ō ĥŅ ĸĭƢƀ Ņ ł ň ŏ .ĸŴƌĥŤƟĭĥ łŏ Ō ÷ Ź .ĸĥĭƦƀ Ōł .ŧƢſĥ

Greek

291 PG 35

f. 156r b 15

τὸ λεῖον ἠμφιεσμένης

648.1

f. 156v a 29

καὶ ὑφεδρίας

648.29

f. 156v b 2

ξενῶνας

648.35

f. 156v b 13

δογματιστής

648.44

f. 156v b 22

τῆς ὀνειρώξεως

649.3

f. 156v b 35

ἵππος Θεσσαλικὴ … Λακεδαιμονία

649.9

f. 156v b 37

οἱ τῆς Ἀρεθούσης

649.10

f. 156v b 39

Σικελιώτας

649.11

f. 157r a 1

χρησμὸς, τὸ ἔκκριτον τῶν ὁμογενῶν ἔχουσιν

649.11

f. 157r a 8

ἂν ἄλλου ζηλωθέντα

649.14

f. 157r a 37

καὶ πρᾶξιν θεωρίας ἐπίβασιν

649.31

f. 157v a 34

Ἡσιόδου

653.4

f. 157v a 36

τοὺς Τιτᾶνας

653.6

f. 157v a 36

Κότος

653.7

f. 157v a 38

Βριάρεως, Γύγης, Ἐγκέλαδος, οἱ δρακοντόποδες ὑμῶν

653.7

f. 157v b 7

Ὕδραι, Χίμαιραι, Κέρβεροι, Γοργόνες

653.11

f. 157v b 11

Ἡσιόδου

653.13

f. 157v b 13

Ὀρφεύς

653.13

f. 157v b 24

ζεῦ κύδιστε, μέγιστε θεῶν

653.19

f. 157v b 32

δοιοὺς ἀνεσύρατο μηροὺς, ἵνα τελέσῃ τοὺς ἐραστὰς

653.25

f. 157v b 36

ὁ Φάνης τε καὶ ὁ Ἠρικαπαῖος

653.27

f. 158r a 10

Ὅμηρον

653.36

f. 158r a 20

Ὠκεανὸς

653.41

f. 158r a 21

Τηθύϊ

653.41

f. 158r a 22

Ἥρας

653.41

292

J. LOOPSTRA

Dam. syr. 7/16 BL Add. 14549 ff. 177r b 36 – 178v a 15

Ņ Ņ Ņ ÷ ƠƌŌ ĥĭł ĥŏ .ĸĭƦƍƀ Ō ňó ñ ƉťƣĬ ƢſŁŤ÷ ŨƎ ó Ņ .ťƀõ ƆŁŃ Ņ Ņ ň ł .ŦƦ÷ ƖŨ÷ Ľò Ʀ÷ ƀìł ƌĭĪĿŅ ó ĭĻĥ ň Ņ .ĸŴźƏŤƟ Ņ ó ŏ Ņ .ĸŴƙƉŴƆĭĥ Ōł ł ň .ťŷň ƉƦƉĪ .ƑſĿ ĥ ł Ō Ō Ņ ÷ ƢƘ÷ ĥ .ƁźſĪĭ Ō Ō ł 97 ťƀƊſĮƧĪĭ . łó ó ŏ Ņ ŏ Ņ .ŁĿŁĭĥťƕŴƊƤëƆƈƀƃĬƧĭ ň ŏ Ņ ĭł .ŁűŨõ ó ĭĥťſŅ ŵŷƆ ŏ ƤŅ ŷìŅ ƌ ƎƉ ňĶ ñƞƟƧĸ Ņ ŴŅ ŨŴ ÷ ÷ Ƙť . .ƎſĪĸŴŹĭĥ

96

ł ŏ ÷ ňƌ Ŵŏ ƀò ÿƇź Ņ ňƌ .ťňƀūŅ ĭǔ Ņ Ɔĭ ŧƢƤ ÷ Ƙť Ņ ŏ Ņ ťƉŴŶĿ Ņ Ō ň .ĸŴƀźƏĥņ Ł÷ Ōł .ƑſĿ ĥ Ņ ŏŅ .ĸŴƏŴƌ ŴſĪŌ ó Ņ Ɵň ťƉƞ Ō ĭĬ Ņ ƆĮ ñ ťƊƀ ňòŏ Ņ ł ƧĭĪ÷ Īť ÷ Ƥõ Ŷ Ō Ō Ɖň .Ʀ÷ ſŤŌ ƊŅ ƀìŌ ƀƟł :ƎƀƖſĮŁƦ

Greek

PG 35

f. 158r a 37

λωτὸν

656.2

f. 158r a 40

ὑάκινθον

656.3

f. 158r b 6

νῦν μὲν ἐν αἰθέρι

656.7

f. 158r b 7

κρεμαμένη

656.6

f. 158r b 10

τε καὶ ῥοδοδάκτυλος

656.8

f. 158r b 15

κεστὸν

656.11

f. 158r b 34

Ὄλυμπον

656.20

f. 158r b 35

ὁ τιτρωσκόμενος Ἄρης

656.21

f. 158r b 38

Ἀφροδίτης

656.22

f. 158v b 2

καὶ ἀζημίως

657.3

f. 159r b 6

οὔτε οὖν τὸν ἀκροατὴν ὤνησας, 657.47 καὶ τὸν θεατὴν ἀπώλεσας

f. 159v b 22

χαλκοῦ Φοῖβον μὴ μαντεύεσθαι

661.10

f. 159v b 31

καὶ Φρυξὶ μειρακίσκοις … ἐραστὴς ὁ φίλτατος

661.17

f. 159v b 37

Θεστίου

661.20

f. 160r a 5

Ἄρης

661.24

f. 160r a 6

Διόνυσος

661.24

f. 160r a 8

ὁ χρησμολόγος

661.25

f. 160r a 8

γέλωτος

661.25

f. 160v a 19

Στρόμβων τὸ πάθος

664.31

f. 160v a 21

στάσιμον κινουμένων

664.32

Ps.-Nonnos Scholia Oration 4 (CPG 3011) Dam. syr. 7/16 ff. 178v a 15 – 179v b 32

Ō

Ō ƆĥňŵëƆťƀʼn ņ ìƍōſò Ł÷ Ńĥ .Ƒƀźƀ Ņ Ł÷ ĿŌ ĥł ň.ťƀƊſ 96 97

BL Add. 14549

f. 160v b 21

BL Add. MS 14549 text: ƑƀŹƧ. BL Add. MS 14549 text: ťƀƉĮ.

Greek

CN 2 pp. 67-170

Ἀθηναῖοι τὸν pro. 8 Ζελείτην τὸν Ἂρθμιον

PG 36

986.8

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 ff. 178v a 15 – 179v b 32

Ņ Ō

Ōł

÷ Ŀĥ .ĸŴƀƉƦſ

Ņ Ņ Ƙň ó ņ ō ìƌŴƘŴó ƆŤ .ĸŴƀ Ņ ŏ .ķŴƟĭƧ Ņ Ņó Ņ .ĸĭĿŴƙƏŴŨó ŏň ň ó ňĥ .ĭŤźƐſǓŃĥ .ƑƀƇƟĭ ō ĪŤŅ ÷ ƙƉ ŏ Ō

Ņ Ņ

ňó ň

÷ ƢŹŴƊƀŹĭĪŤŅ ÷ ƙƉĥ .Ŵƀŏ Ō ìƌŴƘĭ Ņ Ņ ň Ō ł ŏ Ņ ūĥ Ņ ĿŴ Ņ ŁŴ .ťſĭ ÷ Ƙ ň ſŅ ű÷ ūŅ ñ Īó Ō.ťƍŹŤŨť ň Ō Ņ .ĸŴźƏŤƙſ÷ ĥ ó ňƌĪ ł Īň ÷ ƦƤ ųƆň űó Əŧ .ťſŴƆŤƠƀƏ

Ņ Ņ

Ņ

.ĸŴƀŌìƌŴƘĭ Ō ÷ Ņ ƢŹň ó ň Ņ Źĭ .ĸŴƊƀ ň ĪŤ÷ ƙƉĥ

ĸĭŤŅ źƐſĿō Ńĥ ŌŅ ŏ .ťƀł ŹĭŴŨ÷ Ō ÷ Ũł ÷ Ƨł .ťſł ĪŤ Ō ūł ĥł ħï Ō ÷ ƉŤ :Ƒſűƀ ÷ ŏ Ņ ó Ņ ÷ ŤŹĭƢƘ .ťƀŅ ƟĥĿŃ Łĸĭ Ņ Ņ ĸŴëƆŴƉ Ō ł .ťſł ĿŤƘ÷ Ņ

ň Ō

.ĸŴƌŴū ÷ Ņ ƨìƀŹ

ŏ ŏ Ņ Ō Ō .ĸŴŨ÷ ŴƌŴſƢƀū ÷ ł Ņ .ĸŤƟŴƘ÷ ňň .ƁŌìƌƧĥ ł .ŧ Īł ÷ Ƨĥʼn Ņ łň ň :ĸĭƧŤƌŤƉ

98

BL Add. 14549

Greek

293

CN 2 pp. 67-170

PG 36

pro. 13

986.14

f. 160v b 33

τῷ Ἀρθμίῳ

f. 160v b 35

Πελοπόννησον

pro. 14

986.16

f. 161r a 1

τοῦ Λεύκωνος

pro. 17

986.18

f. 161r a 2

τοῦ Βοσπόρου

pro. 18

986.18

f. 161r a 10

Ἐμπεδοκλεῖς καὶ Ἀρισταῖου

1.title

986.25

f. 161r a 11

Ἐμπεδότιμοι καὶ Τροφώνιοι

1.title

986.25

f. 161r a 13

Σικελιώτης

1.1

986.27

f. 161r a 14

Πυθαγόρειος

1.1

986.27

f. 161r a 19

τῷ ἀναδιδομένῳ

1.4

988.1

f. 161r a 22

τοῦ Ἡφαίστου

1.5

988.2

f. 161r a 27

τὸ σάνδαλον αὐτοῦ ἀποπτυσθῆναι

1.7

988.5

f. 161r a 32

τὸν Τροφώνιον καὶ Ἐμπεδότιμον καὶ Ἀρισταῖον

1.10

988.8

f. 161r a 35

τῆς Βοιωτίας

1.10

988.9

f. 161r a 36

Λεβαδίας

1.10

988.10

f. 161r b 25

Ἀγαμήδης

1.21

988.22

f. 161r b 31

ὁ Πρωτεὺς Αἰγύπτιος

2.1

988.29

f. 161r b 34

Μῶλον

2.1

988.30

f. 161v a 4 ooo

Φαρίαν

2.7

988.36

f. 161r b 34

Τηλέγονον

2.1

988.30

f. 161r b 38

τοὺς Γηρυόνου Βοῦς

2.3

988.32

f. 161v a 6

τῶν φῶκων

2.7

988.36

f. 161v a 10

τὴν Ἑλένην

2.8

988.37

f. 161v a 9

τῆς Ἑλλάδος

2.9

988.38

f. 161v a 12

Μενελάου

2.10

988.39

SChr: ὁ Πρωτεὺς Θρᾷξ.

98

294

J. LOOPSTRA

Dam. syr. 7/16 ff. 178v a 15 – 179v b 32

Ō

ł

.ƁŌìƍƀƊƠƭ

ł ł .ŧƢƀŌìƌŤſĪŌ ÷ ŏ ŏ ĸĭŤƌĭĥ Ņ ł ĭŅ ƧŤł ƃň łƧ ŧ ĿŅ ĥł ÷ . .ŧ Ŀųƌĸ Ņ

ŏ

.ĸŴíLJĭĥ

Ņ ň .ĸŴƏŤƌ ŏ ň Ņ .ķĭǓĭŤźƌŤƟ Ō Ņ Ō .ƁƆŴſĥ Ņ ŏ ŏ .ĸŴŹĭĿĭĥ ł ÷ ƆŌ .ťƄƀ ł ł Ņ òň ó ňƖſǓŁƁ Ʀ÷ ƍƀó Ũł ÷ Īť ìƌƦ÷ ƊŶ Ņ Ō ÷ .ťƀł ŌëƆŤŹĥł ň Ł÷ .ƑƀƟŴƘĭ Ņ ňó ł ł Ņ źƌŤ ĸŴëƆŤ Ź Ō Ō Ō .ƢƀźƀƊſĪ÷ ň ťźƘŅ Ŵò Əŏ ŏ űƌó ĪĪ ŏ Ũł ł ó ŴŷƇ ķŴƉ ł ň :ƎƀňìŷƉƦƉűƃ .ĸĭĿƦƀ ņ ƉŌ Ō ĥ ň ƙſ ÷ ō :ťƀł Ō ìƌ ŤŬƀ ł ň Ņ .ķŴƍƉŤƉŤū ÷ł ĥ Ō ĥŏ ł ÷ Ɔĭ .ŧűƀ Ō ň Ņ .ƑƀźƏĥĿĭĥ Ņ ŏ Ōň .ĸĭŴƍſĿ ĥ ŏ ƘŅ ó ň ]ƃŴ ó ƆŴ .ƁŌìƌ ť[Ɛ Ņ ł Ō ó .ĸŴƉŤſƢƘ ŏ Ōł .ĸĭƨìƀƃ÷ ĥ .ƑƘŴƆŤƘ

99

BL Add. 14549

Greek

CN 2 pp. 67-170

PG 36

f. 161v a 26

Ἀλκμήνης

3.2

988.48

f. 161v a 33

Δηϊάνειραν

3.5

988.51

f. 161v a 34

Οἰνέως

3.6

988.51

f. 161v a 35

ἀντεραστὴς γενόμενος Ἀχελώῳ

3.6

988.52

f. 161v a 36

τὸν Ὕλλον

3.7

988.53

f. 161v a 39

ὁ Νὲσσος

3.8

988.55

f. 161v b 1

τῶν Ἱπποκενταύρων99 3.9

988.55

f. 161v b 18

τῆς Ἰόλης

3.16

989.8

f. 161v b 19

τοῦ Εὐρύτου

3.17

989.8

f. 161v b 20

τοῦ Λίχα

3.18

989.9

f. 161v b 36

αἱ Θερμοπύλαι, 3.25 μεταξὺ Θετταλίας καὶ Φωκίδος

989.18

f. 162r a 1

τὴν Πέλοπος

4.title

989.20

f. 162r a 2

Τάνταλος

4.1

989.21

f. 162r a 13

ἡ Δημήτηρ

4.5

989.26

f. 162r a 33

τῆς ἐκτομῆς

5.title

989.35

f. 162r b 3

μόνον αἱμάξαι

5.4

989.39

f. 162r b 7

πληττόμενοι

5.5

989.41

f. 162r b 13

τὸν Μίθραν

6.title

989.44

f. 162v a 8

ἡ Ἰφιγένεια

7.2

992.1

f. 162v a 9

ἡ Ἀγαμέμνονος

7.2

989.59

f. 162v a 11

τῇ Αὐλίδι

7.3

992.2

f. 162v a 23

ὁ Ὀρέστης

7.8

992.7

f. 162v a 24

τῶν Ἐρινὺων

7.8

992.8

f. 162v a 37

Πολυξένη

8.1

992.15

f. 162v a 38

Πρίαμου

8.1

992.15

f. 162v a 39

ὁ Ἀχιλλεὺς

8.1

992.15

SChr: Κενταύρων.

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

ł ŏ

Dam. syr. 7/16 ff. 178v a 15 – 179v b 32

BL Add. 14549

Greek

295

CN 2 pp. 67-170

PG 36

f. 162v b 1

τῇ Τροίᾳ

8.2

992.16

f. 162v b 3

Πάριδος

8.3

992.17

f. 162v b 6

Πύρρῳ

8.4

992.19

f. 162v b 17

Κρέοντός

9.1

992.25

f. 162v b 21

Τειρεσίας

9.3

992.27

f. 162v b 30 ooo

ὁ Μενοικεύς

9.6

992.32

ŏò

f. 162v b 28

ἐκ τῶν ὀδόντων τοῦ δράκοντος

9.5

992.30

ł ÷ ƠƏ .ĸŴƏĥ ĪŤ

f. 162v b 36

τῶν Σκεδάσου

10.title

992.35

f. 163r a 7

Λεύκτροις

10.4

992.40

f. 163r a 8

Θηβῶν

10.5

992.40

f. 163r a 9

Ἐπαμινώνδου

10.5

992.41

f. 163r a 14

Λεύκτροις

10.7

992.43

f. 163r b 11

τοῦ κωνείου

13.title

993.4

f. 163r b 18

ᾐτιάσαντο Ἄνυτος καὶ Μέλητος

13.3

993.8

f. 163r b 25

Ἐπίκτητος

14.1

993.12

f. 163r b 25

Ἐπίκτητε

14.3

993.14

f. 163v a 6

ἐν ὅλμῳ

15.2

993.20

f. 163v a 7

μοχλῷ

15.2

993.21

f. 163v a 18

Κλεόμβροτος Ἀμβρακιώτης

16.1

993.28

f. 163v a 21

τῆς Ἠπείρου

16.2

993.29

f. 163v a 22

τῷ Φαίδωνι

16.2

993.29

f. 163v a 34

τοῦ Σαμίου

17.1

993.36

f. 163v b 11

Θεανοῦς

18.title

993.44

f. 163v b 22

Ἐπαμινώνδα

19.title

993.49

:ŦĥĭƢŹ

Ō łó .ƑſĿŤƘ Ņ Ƙŏ ó ĸĭĿŴ .

ň ķĭĥŅ ƢƟ ł Ō ň Ō .ĸŤƀƏĥƢƀŹ Ņ ň ŏ ň :ĸĭŤƟŴƌŤƉ Ņ ł

Ŵƍƣň .ťƍƀŌìƌ ŁĪIJĬ ÷ Ņ

ň

ł ŏƧ ŧƢźƟĭ Ņ ō÷ .ťňƀũ÷ ſò ŁĪ ł Ō łó ĸĥĪŴ÷ ƍƀŅ ƉŤ Ƙĥʼn ŏ .ťņſƢņ źƟĭƧ Ņ Ō ìƌŴƟŅ ķŴƀ Ņ ŏł ł .ĸŴŹŴƌĥ .IJĬŴƇƕŴƇõ ũ÷ Ɵñ Ō Ɖĭ ň Ņ ĸŴźƀƆŤ Ņ Ō ƘŌ ó ňĥ .ĸŴźƀźƠƀ ň Ō Ō óň :ťźƀźƠƀò Ƙĥ Ņ ó Ņ ł .ŦƦƣƢƊŨó Ņ ł .ťƣŅ ƢƊŨó ň Ņ ƢŅ ũƉ ĸŴŹĭ ÷ ĭł Ņ ƨƟ ŏ Ņ Ņ ƟĭƢũƉ ÷ ĥ .ťſŴ ň Ō Ņ ó .ĸĭƢƀƘĥ Ņ ł .ķĭĪŤ÷ Ƙ÷ Ņ .ĸŴƉŤƏł łŏ ň .ŴƌĥĥŁ÷ Ō ƘŃ ó ĥʼn Ņ Ōó Ō ł ÷ ƍƀŅ ƉŤ .ķŴƀƙƀƠƏĸĥ ĪŴ 100

SChr: Ἐπαμινώνδαν καὶ τὸν Σκιπίωνα.

100

296

J. LOOPSTRA

Dam. syr. 7/16 ff. 178v a 15 – 179v b 32

Ņ ł Ņ Ō

.ĸĭƧŴƇƀƘ÷

ŏ ÷ ƃĿŤ .ťňƀŅìƌĭĪŤ ʼn ó Ɵł Ō Ņ ł :ťňƀƠſǔƘ÷ ĥ ň ň ł Ņ ò :ƨū ÷ ǓƁŬ÷ ƤƉƧ ŏ òŤƏň ŏ ƕł .ŴëƆ Ō.ťƌĪĭŅ ÷ ĪŅ ÷ Īĭ ó ĬťƊ Ņ

Ō

:ĸŴŬƀ ÷ Ƙ÷

Ņ ŏ .ĸŴƏĭƢƟ ł Ņ ň Ņ ƍſŅ ŁŌ ÷ ĥķ ŴëƆŤŹ :ťſŴ ł Ō .ƑƀŹĥƢƟŴƏŅ Ņ Ōň .ĸŴźƀŹĥŁ÷ ĥʼn Ō ƃł ÷ Ō ÷ ƉĿŤ .Ƒſűƀ ł Ō Ō ł ÷ Ơƭ :ƑſĪŌ ÷ Ťƀũƀ Ōó ł ň ň ó .ű÷ ũƖõ ƌ .ƑƀƘĪ÷ ĭ ł ň Ņ ň Ņó .ŧ ǔƙ÷ ƭƥſĿƑſĪŌ ÷ ƨÿƆŴƘ ň ťƍƀł ūŌ ĥ Ō ň .ƑſĿŤƠƀŌìƌĥʼn Ō ƢŃ ƟŴƌŤŅ Ɛň ƃó .ƑƀŹĥ Ņ÷ ƧŴō ƄƏ ŏ Ō źŅ Əò .ŴƠſŴ Ō Ō ł łó Ō ň ó .ƁƠƀŹŤŹŤƙſĿŤƘ ƑƀŌìƌ Ťūň ŴſŅ ĪŌ ó Ņ ŏ .ťƀŅ ƠƀŌìƌŴƟ Ō ł ƑƀŹŤŹŴƏŅ Ņ ŏ Ō óň .ĸĭĿŴƠƀƘĥ ł Ņ ÷ ŁŌ ÷ .ƑƀŹĥŌ ƢƟ ťƀŅ ũſ Ōł Ņ ŏ :ťƀŹĭŴŨ÷ ň Ō ł ÷ źƌĥ .ƑƀŌìƌĥƦƐƀ Ņ Ō .ķŴƍſĮ

BL Add. 14549

Greek

CN 2 pp. 67-170

PG 36

f. 163v b 29

Φιλολάου

19.3

993.51

f. 164r a 3

Καρχηδονίους

19.8

996.5

f. 164r a 8

Ἀφρικανός

19.9

996.7

f. 164r a 10

τοῦς άνιπτόποδας

20.title

996.13

f. 164r a 16

τῷ Σελλοὶ ἒθνος Δωδωναίων

20.1

996.14

f. 164r a 19

τῇ φηγῷ

20.2

996.16

f. 164r b 17

Κροῖσον

21.10

996.36

f. 164r b 30

Τέλλον τὸν Ἀθηναῖον 21.16

996.41

f. 164v a 30

ὁ Σωκράτης

22.5

997.7

f. 164v a 33

τῷ Θεαιτήτῳ

22.6

997.8

f. 164v a 37

ὁ Χαρμίδης

22.8

997.10

f. 164v b 9

τῷ Ἀλκιβιάδῃ

22.12

997.15

f. 164v b 28

καὶ πείσῃ

23.4

997.24

f. 165r a 1

Πόλλιδι τῷ ναυάρχῳ

23.8

997.30

f. 165r a 5

Αἴγιναν

23.10

997.32

f. 165r a 5

τῷ Ἀννίκερι

23.11

997.32

f. 165r a 8

Ξενοκράτης

24.1

997.41

f. 165r a 12

τὴν διατριβήν

24.2

997.42

f. 165r a 14

Στωϊκὴν

24.3

997.43

f. 165r a 15

τὴν Περιπατητικήν

24.3

997.44

f. 165r a 29

Διογένης

25.1

997.53

f. 165r a 32

Κυνικὸς

25.1

997.53

f. 165v a 10

ὁ Σωτάτης

26.12

1000.29

f. 166r a 9

Ἐπίκουρος

27.1

1001.11

f. 166r a 28

Κράτης Θηβαῖος

28.1

1001.21

f. 166r a 29

τῆς Βοιωτίας

28.1

1001.21

f. 166r b 3

ἣ Ἀντισθένης

29.1

1001.31

f. 166r b 4

ἣ Ζήνων

29.1

1001.31

297

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 ff. 178v a 15 – 179v b 32

łň Ō Ņó Ŧĥűƀ ÷ ŹŴƘ Ņ õŌ ƟŌ ĿƦ÷ Ũł ÷ Īó .ťƊƀƏť Ń Ō Ņó ł ň :ťſűƀ÷ ŹŴƘ

Ņ Ō ó :ƎſĪŦųƀƉŁ Ō ÷ ƟĿł ĥł .ťſł ĪŤ Ņó Ņ ň ó Ņ :ĸŴƐƀŌìƌŴƘŴƆŤƘ Ō ĥŏ ĸŴŅ ƙſó Ŀĭ Ō Ōł ŌŅ ł .ťƠƀŹĥťƀł ŹĭŴŨ÷ Ņ

łň

÷ ƨƟ :ĸĭƦƌĥ

ł Ņ ł ó łł :ĸĥĿŴūŤ ÷ ƐƃŤƌĥ ł ŏó Ņ Ņ .ťſĿŴūĥ ÷ Ņ ŁŴ÷ Ƙ ŏ ł ķĭĿŤƄƌŦƦƇƊŨĪ ÷ ł ÷ Īł ó :ĿŤŃ Ƅƌ Ō Ƣſł ĥŌ Ņ ƇƟĥ ĸŴźƀ Ō Ņ Ņ .ĸŴźſƢƟŴƊſĪŌ ÷ ł Ō .ťſł Ƣſűł ÷ Ũ÷ ĥ Ņ Ƙň ÷ ňĥ Ņ ƏŤ :ťſŴ Ō ƉŤ ň Əň ƁƆŤ Ņ ł .ĸŴƉű÷ Ɵ Ņ ŏ ŏ Ņó .ĸŴƍƉĭŴƆŴƘ ň ƁŌìƌĿƧ Ʀƀ ÷ ƉŌ Īó ň Ņ :ųñ ƉŴŶŏ Ŀ Ņ óò .ŦŁ÷ Ʀ ņ Ƥſĥʼn ƁƊł ƃŅ ó ĭò ĥŐ Ō ň ĸĭŏ Ʀſ ÷ ĿŤƘó Ņ ÷ ƏĿŤ Ō ƘŤ ň Ƙň ó IJĬñ .ťƌŴ ŏ ó Ņ ł ó .ķŴŹŴÿƇƘĪ 101

BL Add. 14549

Greek

CN 2 pp. 67-170

PG 36

f. 166r b 40

Ποτίδαια

32.1

1001.50

f. 166v a 1

ἐν τῇ Θρᾴκῃ κειμένη 32.1

1001.50

f. 166v a 4

τῇ Ποτιδαίᾳ

32.1

1001.51

f. 166v a 9

ἒκστασιν δὲ

32.5

1004.2

f. 166v a 21

τὴν Ἀρκαδίαν

33.1

1004.6

f. 166v a 22

τῆς Πελοπόννήσου

33.2

1004.8

f. 166v b 13

τὸν Εὐρίπον

34.title

1004.24

f. 166v b 39

τῆς Βοιωτίας … τῆς Ἀττικῆς

34.12

1004.38

f. 167r a 19

Κλεάνθης

35.1

1004.48

f. 167r a 30

Ἀναξαγόρου

36.title

n/a

f. 167r a 31

Πυθαγόρειος

36.4

n/a

f. 167r a 35

n/a

n/a

n/a

f. 167r b 5

n/a

n/a

n/a

f. 167r b 13

Ἡράκλειτος καὶ Δημόκριτος

37.1

1004.54

f. 167r b 26

Ἀβδηρίτης

37.5

1005.4

f. 167r b 27

Ἐφέσιος

37.5

1005.4

f. 167v a 2

Σεμέλης

38.6

1005.11

f. 167v a 3

τῆς Κάδμου

38.6

1005.12

f. 167v a 10

Πολύϋμνος

38.8

1005.14

f. 167v a 15

Λέρνῃ

38.11

1005.20

f. 167v a 21

τέθνηκε

38.15

1005.24

f. 167v a 22

ὁ ἐραστὴς

38.15

1005.24

f. 167v a 35

τριακοστὴ ἐνάτη

39.title

n/a

f. 167v a 39

ὁ Πειρίθους

39.1

1005.36

f. 167v b 2

τῆν Περσεφόνην τὴν τοῦ Πλούτωνος

39.2

1005.37

101

Om. in PG. See NIMMO-SMITH 2001, 27n61.

298

J. LOOPSTRA

Dam. syr. 7/16 ff. 178v a 15 – 179v b 32

ň ó Ņ ň Ō ĥł Ņ ƇƟ ķŴƊƀ

BL Add. 14549

Greek

CN 2 pp. 67-170

PG 36

.ĸŤƘĭƢƟŤƟ

f. 167v b 14

Κέρκοπες

39.7

1005.44

.

f. 167v b 18

Ἀκλήμων

39.9

1005.47

f. 167v b 19

Δῖος

39.10

1005.47

f. 167v b 22

Μήμωνις

39.10

1005.48

f. 168r a 9

Πηνελόπη

40.1

1008.4

f. 168r a 10

τοῦ Ὀδυσσέως

40.1

1008.4

f. 168r a 23

Πὰν

40.6

1008.10

f. 168r b 34

τὴν Δρυόπιδα

41.2

1008.20

f. 168r a 36

Ὕλλον

41.3

1008.27

f. 168r b 10

τοῦ Θειοδάμαντος

41.10

1008.29

f. 168r b 10

τοὺς Δρύοπας

41.9

1008.29

f. 168r b 25

ταῖς Θεστίου

42.3

1008.38

f. 168r b 31

Ἰουλιανὸς

43.1

n/a

f. 168v a 2

καὶ Πισαῖον

43.5

1008.49

f. 168v a 4

δὲ ἐν Πίσῃ τῇ πόλει

43.5

1008.49

f. 168v a 7

ἐστὶ δὲ ἐν Ἢλιδος

43.7

1008.50

f. 168v a 9

Ἀδωναῖον διὰ τὸν Ἄδωνιν

43.8

1008.50

f. 168v a 16

διὰ το ἀντερασθῆναι

43.10

1008.50

f. 168v a 24

Κερδαλῆ

44.1

1009.7

f. 168v a 30

ὁ Μίνος

44.3

1009.11

f. 168v a 40

τοῦ Μελάμποδος

45.title

1009.16

f. 168v b 9

τὴν Φάρον

45.3

1009.20

f. 168v b 34

τὸ Αἰτναῖον

46.title

1009.33

f. 168v b 35

Σικελία

46.1

1009.34

f. 168v b 37

Ἰταλίαν

46.1

1009.34

f. 168v b 39

Κατάνη

46.2

1009.35

f. 169r a 4

τοῦ Ἡφαίστου

46.4

1009.38

f. 169r b 12

τοῦ Ἐχέτου καὶ Φαλάριδος

48. title

1012.8

Ņ .ĸŴſĪŌ ÷ Ņ Ɖň Ō ƑƀìƌŴƍƉŤ Ōó Ņ ň ň ó .ƁƘŴƆŤƌŤƘĪ ŏ ŏ Ņ ÷ĥ :ĸĭŤƏĭĪĭ ł ó .ķŤƘ Ōó ŏ .ƑƀƘĭĿĪ÷ Ņ ŏ .ĸŴëƆĭĥ ň ł ķŤƉĭĪł ÷ ĭĥŅ Ł÷ ťňſŴƘŅ ó ĭǓŏ Ī÷ Ō ň .ƑƀźƏĥŁ÷ ł ĸŴƌŅ ŤƀƆō Ŵŏ ſŌ Ō Ņ Ƙĭ Ņ Ɛƀ .ťſŴ

ł ƘŌ ó ŦƦƍſűƉƎſĪťƐƀ Ō ſŌ ĪIJ ó Ĭñ .ƑƀÿƇ ł Ņ Ō ìƌĭĪŅ ÷ ĥƈźƉťƀŅ Ņ ìƌĭĪŅ ÷ ĥł ĸŴƀ ł

ó ŹĪIJĬñ :ųñ ŨƎí

Ō ň .ƁƭĪł ÷ ĿŃ ŤƟ Ņ Ō .ĸŴƍƀƉ Ņ ó ł ň .ĸŴƙƊƆŤƉ Ō łó :ťſł ĿŤƘ Ō ň .ťƍŹĥ ň Ō .ťƀł ŌëƆŤƠƀƏ ł .ťƀł ŌëƆŤźſĥŌ ł ťƌŤŌ ŹŤƟł ň ĥŌ Ņ ĸŴźƏŤ ƙſ ÷ Ō ň ł ł Ō ƑſĿƧŤƘ÷ .ƑƀŹŤƃň ÷ ĥ

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 ff. 178v a 15 – 179v b 32

Ņ Ō óň Ņ ƌŏ ŴŅ ſŌ Īó ĸŴƏŴ łŧ ĿĪĭĥŏ . ÷ Ō ň .ťƌĿƧ ň ŏ :Ƨĭĥ Ņ Ō ł łó ł ň Ō .ŦƦſĿŤŹŤƘ .ŧ ĿŤƊƀƃ÷

.ĸĭƢƀƘĥ

Ņ Ņ

÷ Ƣƙſ÷ ĽŌ .ŦƦſ

Ō ł Ņň ň ÷ ĿƧŤŨ .ƑƀźƌŤƘĭ ó ĸ ŴƏŤ Ŭƀ . ņ Ń ÷ Ƙō ňó ŏ ÷ ĿŤŌ ƘƎſĪ .ĸĭƦſ Ņ ň ňó .ƁŌìƌŴƘŤ÷ ƏĿŤƘ Ņ ŨĿŤ ň ÷ Ɵň ĸĭĿŤ ł ŏ .ƧŴƠƏ ŏ Ņ :ķŴƠƀŌìƍſĿō ŴŹ ŏ ÷ ĿŤƃł ÷ .ƑſűŨĭ ťƀł ƃĥŌ ÷ ĿŃ Ņ ó .ķŴŹƨŐ Ń Ƙ ł Ō Ō ò Ņó :ĸŤƀźƀƆŴƘ Ō ł ł ó .ťƀł ŹŤƊūĥ ÷ ƢƘ .ƑƀūŴ ÷ Ō ū÷ŏ Ņ ƙƏ :ƁōìƌĭűƌŤ ʼn÷ ò

Ņ űŅ ÷ ƍƀƆō .ťſĭ

Ņ ÷ Ɔō .ĸĭűƍƀ ĸĭŅ Īĭ÷ ĿŅ Ō ĥŌ ň ƙſ ÷ .ťƀł Ō ìƌ ŤŬƀ ň Ņ Ɵŏ ĸ Ť ūĿŤ ƏŴ . ÷ ł ƌŴ ň ŏ ñ .ťƉĭǓ ųŨĪ ň .ƎíňſƞŨó Ʀ÷ Ɖĭ

BL Add. 14549

Greek

299

CN 2 pp. 67-170

PG 36

f. 169r b 14

τῆς Ἠπείρου

48.1

1012.9

f. 169r b 30

Διόνυσίῳ

48.8

1012.16

f. 169v a 7

τὴν Ὓδραν

49.title

1012.29

f. 169v a 9

τὴν Λέρνην

49.1

1012.29

f. 169v a 14

Ὕλλου

49.3

1012.31

f. 169v a 25

τὴν Παταρικὴν Χίμαιραν

50.title

1012.40

f. 169v a 35

χίμαιρα

50.3

1012.42

f. 169v a 38

ὁ Βελλεροφόντης

50.4

1012.45

f. 169v a 40

τὸν Πήγασον

50.5

1012.45

f. 169v b 13

τῷ Περίθῳ

51.5

1012.2

f. 169v b 13

τῆν Περσεφόνην

51.5

1012.2

f. 169v b 14

τὸν Κέρβερον

51.6

1012.51

f. 169v b 16

τὴν Σκύλλαν

52.title

1013.4

f. 169v b 18

τῷ Τυρρηνικῷ

52.1

1013.5

f. 169v b 30

τὴν Χάρυβδιν

53.title

1013.11

f. 169v b 35

ῥαχία

53.2

1013.13

f. 170r a 32

τοῦ Πλούτωνος

54.5

1013.31

f. 170r a 37

Πολιτείαις

55.1

1013.35

f. 170r a 38

πραγματεία

55.2

1013.36

f. 170r b 14

ὁ Γύγης

55.3

1013.44

f. 170r b 12 ooo

σφενδόνην

55.7

1013.46

f. 170r b 35

τοὺς Λινδίους

56.title

1013.54

f. 170r b 36

Λίνδος

56.1

1013.55

f. 170r b 38

τῆς Ῥόδου

56.1

1013.55

f. 170v a 18

τῆς Ἰφιγενείας

57.2

1016.7

f. 170v b 13

Κυνόσαργες

60.1

1016.28

f. 170v b 15

τοὺς νόθους

60.3

1016.31

f. 170v b 27

δὲ ἐκρίνοντο

60.4

1016.33

300

J. LOOPSTRA

Dam. syr. 7/16 ff. 178v a 15 – 179v b 32

Ņ Ũň Ū÷ Ƈň ƃó ŧƢƐ õ ŏŴëƆŴƉŅ Ņ ÷ Ɛł ƃó .ĸĭƦƌŤ Ō ƃł ÷ ƑƀƠëƆŤ ŏ ł ŏ ÷ ĥƑſ Ō ÷ ƉŌ ƧŤł Ƙł ó űƀ .ŴŨĭ Ō Ōł .ťƠƀŹĥ Ō ł ň ł .ƎƀƇƀũó źŨó .ťƉƢƌñ Īó Ņ Ō Ō ŏ .ĬŁŴ ʼn ÷ ŏ ƍƀŏ ƉŅ ƢŃ ƊŅ Ũł ó .Ŧĭł ƢŹ ŏ .ĸĭŤƏĭĪĭ÷ ĥĪ .ķŴƀƇſĥ

ł ň Ō Ņ ł Ō ó .ĸŴƉŤſƢƘ Ņ ň ł ĥł :ķŴƍƉŤƉŤū ÷ Ņŏ .ƧŴƀūŌ ó ł ŏ Ō ÷ Ə .ƧŴũƀ Ņ ŏ Ņ Ō .ťʼnƌǔŶŃĥĪƎſĪƅſĥŴƌŴƊƀƘ÷ łŧ ĿŴÿƇƀ ŌƘ ŏ ÷ . Ō ŏŴƄƀ : ÷ źƏƈźƉĪó ó Ņ ŏ .ƑƀƘŴƇƟŴƟ ó Ņ Ņ Ũ÷ Ō ĭƢ .ƑƀŌ ƘĭĿŤł ʼn źƏ .Ƒƀźƌ Ō÷ ĥ .ƑƀūĿ Ņ Ņ Ō Ō .ĸĭĪ÷ ŴƀƐſĥ Ņ ł ň Ō .ĸŴźƌŤƘ÷ ƨìƀŹ Ō Ō .ƢƀźƀƊſĪŌ ÷ Ņ ň ňó .ƁŌìƌŴƘŤ÷ ƏĿŤƘ Ō Ō ŏ ł .ťƍƀƏŴƭ ň ĸĭŅ ƧŤƟň Ņ

.ĸŴƃŤ÷ ƉƧŤŹ

102

BL Add. 14549

Greek

CN 2 pp. 67-170

PG 36

f. 170v b 37

κυνόσαρκες

60.8

1016.38

f. 171r a 4

Μῶλυ

n/a

n/a

f. 171r a 18

τὸν Ξάνθον

61.1

1016.42

f. 171r a 4

Χαλκὶδα

61.4

1016.44

f. 171r a 32

Παλαμήδης, Εὐβοεὺς

62.1

1017.2

f. 171r a 36

τῆς Ἀττικῆς

62.2

1017.3

f. 171r a 37

τὸ ἀριθμεῖν καὶ τὸ ταβλίζειν

62.2

1017.4

f. 171r b 3

τὸ Ἴλιον

62.4

1017.6

f. 171r b 4

τῇ Τροίᾳ κατὰ ἐπιβουλὴν τοῦ Ὀδυσσέως

62.5

1017.7

f. 171r b 19

Τηλέμαχον

62.11

1017.14

f. 171r b 28

Πριάμου

62.15

1017.19

f. 171r b 36

Ἀγαμέμνονος

62.18

1017.24

f. 171r b 38

τὸν κολοιὸν

63.title

1017.26

f. 171v a 31

Σίβυλλα

64.1

1017.43

f. 171v a 33

Φιμόνη ὡς δὲ ἓτεροι Φίλυρα

64.2

1017.44

f. 171v b 7

τὰ περὶ τοὺς στίχους

64.7

1017.50

f. 171v b 9

τοὺς Κύκλωπας

65.title

1017.51

f. 171v b 23

Βρόντης, Στερόπης, Ἄργης

65.5

1020.3

f. 171v b 31

Ἡσίοδος

65.8

1020.7

f. 171v b 34

πηλέφατος

65.10

1020.8

f. 172r a 21

ἡ Δημήτηρ

67.1

1020.9

f. 172r a 31

τὴν Περσεφόνη

67.1

1020.24

f. 172r a 28

Ἐλευσῖνι

67.4

1020.26

f. 172r b 20

τὸν Κελεὸν

68.1

1020.28

CN 2: Τηλέφατος.

102

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 ff. 178v a 15 – 179v b 32

ł Ō Ō Ņ ł Ō .ĸŴſĿŤƠſĥ Ō Ō .ƁŌìƌŴŬſ ÷ Ņ Ƣſĥ Ņ ł ŏ ň .ƧƦ÷ Ɖ Ł÷ Ŵſű÷ Ũó Ō ŏ ň .ťƀŅ Ņ ìƍƀƏĭƧĥ Ņ Ō .ťſŅ ƢźƀƊſĪŌ ÷ Ņ ó Ō ŏ :ĸŴƙſĿĭĥ Ņ Ņň .ťƐƀ ʼn ūŴ ō ó ƆĭĥŁ÷ ň Īĭ ň ÷ ĥŅ ň Ł÷ Ō ƟĿ ƎſĭŤ ò łó :ťňſűÿƇ ņ÷ ƃ Ņ ó ŏ .ťňſǔƘŴƟ Ņ ĥł Ō Ņ ƢźƏ .ťƀł ƉŴƌĭ Ņ ƘŅ ó ťňƀƏǔ Ō ĥĭł ĿĭŅ ĮŅ ƑſƢźƏ

Ō ƢƀƉŤƏł .ƑƀƉĥ

.

ň Ņ ň .ťſł Ƣō źƉĭŤū Ōł Ō Ņ .ťƀźſŴū ÷ ł ł ň ň :ťŹŤƊƏƧŤŹ łŏ Ņ Ņół :ťƀŅ Ņ ìƌĥŴŹƑƀŅ Ō ìƌŴƆŴƘĥ Ņ

Ō ň ň

.ĸŴƐƀƉƧŤŹ

Ōŏ .ťƀł ƟŴëƆ ŏ Ņ ƢƟ ĸŴƏĭ Ņ ƌŏ .ťƤŅ ŶŴ Ņ Ņ ƨìň ƀŹŌ .ĸŴƌŴū ÷ Ō ƢŃ ƟŴƌŤŅ Ɛň ƃó ƑƀŹĥ Ņó .ƑƀōLJŴƘ ň Ņň .ĸŴƌƧĥ 103 104

BL Add. 14549

Greek

301

CN 2 pp. 67-170

PG 36

f. 172r b 18

Σεμίραμις

67.18

1020.47

f. 172r b 25

τοῦ Ἰκαρίου

68.3

1020.48

f. 172v a 10

ἡ Ἠριγόνη

68.10

1021.1

f. 172v a 14

μυθολογίας

68.17

1021.8

f. 172v a 27

Ἐλευσίνια

68.21

1021.8n

f. 172v a 27

Δημήτρια

68.21

1021.8

f. 172v a 31

Ὀρφεὺς

69.1

1021.16

f. 172v a 34

θεολογήσας

69.1

1021.16

f. 172v b 1

θεοδερκεύειν

69.5

1021.21

f. 172v b 8

Χαλδαῖοι

70.1

1021.28

f. 172v b 9

Κύπριοι

70.2

1021.29

f. 172v b 12

τῆν δὲ ἀστρονομίαν

70.4

1021.30

f. 172v b 12

Περσικόν

70.2

1021.29

f. 172v b 14

Ζωροάστρου

70.5

1021.30

f. 172v b 16

τὴν γεωμετρίαν

70.6

1021.31

f. 172v b 24

γοητείας

70.10

1021.37

f. 172v b 29

θεσπίσματα

70.13

1021.41

f. 172v b 30

τὰ τοῦ Ἀπολλωνίου Τυανέως

70.12

1021.40

f. 173r a 4

Τελμισσὸς

71.1

1021.48

f. 173r a 5

Παμφυλίας104

71.1

1021.48

f. 173r a 8

τοῦ Κροίσου

71.2

1021.49

f. 173r a 16

τῆς δὲ οἰωνιστικής

72.title

1024.2

f. 173r a 37

Τηλέγονος

72.6

1024.7

f. 173r b 8

Ξενοκράτης

72.12

1024.12

f. 173r b 14

Πόλλις

72.15

1024.21

f. 173r b 21

Ἕλενος

72.18

1024.25

CN 2: θεσπίσματα . CN 2: Λυκίας .

103

302

J. LOOPSTRA

Dam. syr. 7/16 ff. 178v a 15 – 179v b 32

ł

łŅ

Ņ ƕƦ Œ ÷ Ƙõ Ŀ .ťƍƀ Ņ Ō Ņó Ōň ŏ ò ťſŁŴ÷ ƠƏ Ņ ÷ Ŷķ ł Ŵƍŏ ũó Ŭƌ .ťũÿƇ ÷ ł Īł ÷ ł ò ƕǓ ł ĮķŴƌ ł Ĭñ ŧűň ó ũ÷ ƕƁ ò ł ň .ťňƀŅëƆŤŹĥŁ÷ ł ł ň .ƧŤŹŤƉ ł ňó ò ł ťňſŴƌŅ Ŵò ƟŅ ƧťũÿƇ ƃ÷ ĭ Ņ ÷ ƏŴƘ .ĸŴƀŌìƌĭűƀ

.

ł Ņ ƙŌ ÷ ƭĪ ĸŴƀ ł ťƏł ĭŏ Łĥ÷ Ŀň ĥ ł Ņ Ņ ň ó ÷ ĪŴ÷ ƌŤƐƃ .ĸŤƃĭ Ņ Ņ Ō Ō .ĸĭĪ÷ ŴƀƐſĥ Ōł .ƢſŁ÷ ĥ Ņ Ņ .ĸŴƌĭƢƟ Ņ Ō Ņó .ķĭűƀ÷ ƏŴƘ ň ł Ō .ĸŤƌŤźƀŹ Ņ ňł Ō Ņ Ņ .ĸĭĥĿŤſƢŨ÷ .ĸŴŹŴƟ ň ł ò łó .ƨʼn ū ÷ ǓƁìƍƀōìƌ Ł Ō Ņ ň Ō ó ĿŤŅ źƏ Ƙĭ ÷ .ƑƀźƌĭƢŨƑƀ ŏ ĸĭĥĮ ň ÷ Ɵň .ĸĭĿŤ ņ ŨĿŤ ň Ņ Ņ .ĸŤƌŴūĿŴ ÷ ū÷ ŏ ňó ĸĭŤƏĿŤƘ ł łó ł ƈ Ņ ó Ŭó ƊŨƈźƟ ŦƦƀƃŴ ņ Ɔņ ŏ Ņ ÷ ĥ .ĸĭŤƘĿĭ 105

CN 2: ξενῶνας.

BL Add. 14549

Greek

CN 2 pp. 67-170

PG 36

f. 173r b 25

ἐπάλθη ὁ … ὀφθαλμὸς

72.20

1024.26

f. 173r b 28

ὁ Ποσειδώνιος

72.21

1024.28

f. 173r b 33

τῶν Σκυθῶν

73.1

1024.31

f. 173r b 38

τυρεύειν τὸ γάλα

73.3

1024.33

f. 173v a 17

οἱ δουλόσποροι

73.18

1024.51

f. 173v b 3

ἡ Θετταλῶν

74.1

1024.56

f. 173v b 4

μέταλλα

74.2

1024.53

f. 173v b 7

καὶ ἡ Λακεδαίμων κύνας

74.3

1024.56

f. 173v b 13

τὸν Ἀλφειὸν

74.7

1025.2

f. 173v b 15

τῆς Ἀρεθοὺσης

74.7

1025.3

f. 173v b 23

ξενών

74.11

1025.7

f. 174r a 11

Ἡσίοδος

76.1

1025.20

f. 174r a 22

τοῦ Αἰθέρος

76.5

1025.25

f. 174r a 23

ὁ Κρόνος

76.6

1025.26

f. 174r a 24

ὁ Ποσειδῶν

76.6

1025.27

f. 174r a 30

οἱ Τιτᾶνες

76.10

1025.31

f. 174r a 34

Κόττον καὶ Βριάρεων 76.11

1025.33

f. 174r b 4

τῶν δρακοντοπόδων

76.15

1025.38

f. 174r b 10

ἢ Στερόπην καὶ Βρόντην

76.18

1025.42

f. 174r b 12

τῷ Διὶ

76.19

1025.42

f. 174r b 32

τοῦ Κερβέρου

76.28

1025.49

f. 174v a 1

τὰς Γοργόνας

76.32

1025.50

f. 174v a 7

ὀ Περσεὺς

76.34

1025.53

f. 174v a 8

ἀνεῖλε τῷ λογχοδρεπάνῳ

76.35

1025.53

f. 174v a 11

Ὀρφεὺς

77.1

1028.2

105

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 ff. 178v a 15 – 179v b 32

Ņ Ņ Ō ŏ ň Ō Ō Ɛò Ņ Ƅó źƆ Ʀ÷ ƀƃť ĸĥǔƀƏĭ ʼn ò .ŦųƭĪ ł .ƨʼn ūŅ Ǔ

BL Add. 14549

Greek

303

CN 2 pp. 67-170

PG 36

f. 174v a 13

μουσικός

77.1

1028.2

f. 174v a 26

τὰς τῶν Θεῶν τάξεις καὶ σειράς

77.6

1028.8

f. 174r b 5 ooo

τῶν {δρακοντο} πόδων

76.15

1025.38

f. 174v a 29

τελέσματα

77.7

1028.10

f. 174v a 35

τῆς Δήμητρος

77.9

1028.13

f. 174v b 13

ἀνεσύρατο

77.18

1028.23

f. 174v b 15

τοὺς ἐρῶντας αὐτῆς ἀξιώσῃ

77.19

1028.24

.ĸĭŤƘŤƠſĿō ĥƑƀŌìƌŤƘ÷

f. 174v b 30

78.title

1028.29

Ņ Ņ Ņ ŦƦ÷ ƀŅ ƘǓ ÷ ĥ łŧƢſĥŌ

ὁ Φάνης καὶ ὁ Ἠρικαπαῖος

f. 174v b 32

τοῖς Ὀρφικοῖς

78.1

1028.29

f. 175r a 20

Ἣραν

79.3

1028.43

f. 175r a 22

Ἀθηνᾶν

79.3

1028.44

n/a

τὸν Ἥφαιστον

79.11

1028.48

f. 175r a 38

Λῆμνῳ

79.11

1028.49

f. 175r a 39

Διομήδους

79.13

1028.50

f. 175r b 6

Ὠκεανοῦ

80.title

1029.3

f. 175r b 6

καὶ Τηθύος

80.title

1029.3

f. 175r b 34

τοῖς Τρωσὶ

81.1

1029.17

f. 175r b 36

τῆς Θέτιδος

81.2

1029.18

f. 175r b 37

τοῦ Ἀχιλλέως

81.2

1029.20

f. 175v a 2

βουλεύεται ἀπατῆσαι

81.4

1029.22

f. 175v a 3

τὸν Δία

81.5

1029.22

f. 175v a 4

ἐκβακχεύουσα

81.5

1029.23

f. 175v a 6

οἱ Τρῶες

81.6

1029.24

f. 175v a 10

τοῦ κεστοῦ

81.8

1029.27

f. 175v a 19

λῶτον

81.12

1029.34

.ŧƢƠƀƏŴƉ

ł ł ò ň ň Ō ƢƀźƀƊŌ ſõ ĪŌ ÷ .ŁĭĬťŬÿƇ ÷ Ņ ŬƉ ÷ł ł Ņ Īł ň Łó ųƀ ň Ŷŏ ǔƆ ñ ƉŴ ŦŴƣ .ťźƊƏƧŤŹ

.

Ņ ňó ł ň

ò ł

ł .ƎſĪťƍſł Łō ÷ ĥ ň Ō Ņ .ĸŴźƏŤƙſ÷ ĥ Ņ ƆŌ ĸŴƍƊƀ

.

Ō ÷ ƉŌ ŴſŅ ĪŌ ÷ .Ƒſűƀ Ņ ł ň Ņ .ĸŴƌĥŤƟĭĥ łŏ Ō ÷ Ź .ĸĥĭƦƀ ŏ ï Ō ĸĭƦ÷ ƀŹ ƥƉĭ ň Ņ ĸĥĭƢŹ Ō ň .ƑƀŹĥŁ÷ ŏ Ōł .ĸĭƨìƀƃ÷ ĥ ŏ Łł ñ ÷ Īť Ņ ÷ Ŷł Ʀ÷ Ɖň ó ũƤ IJĬŴƀƖŹ ŏ .ĸĭĥŵƆ ł .ŁĭĬťƀìŅ ƍƤƉųƆ Ņ .ĸĥʼn ƢŹ ň Ņ .ĸŴźƏŤƟ Ņ Ņ .ĸŴŹŴëƆ

variant

304

J. LOOPSTRA

Dam. syr. 7/16 ff. 178v a 15 – 179v b 32

Ņ

Ō ł ŏ

÷ Ơſĥĭĥ :ĸĭƦƍƀ

ł ŏ ŦĭƢŹ Ņ ł ň .ķŴƉƧŤŹ ŏ ƄƉ ó ĪŁ ł ó ĭł IJĬŴƀ ł Ņ Ŀ Ō ÷ ƐƘ .ťſł ĪŴ ŏ Ōł .ĸĭƨìƀƃ÷ ĥ Ņ .ťƠÿƇŶň Ņ Ō Ō .ķŴƀƇſĥ Ō ƘŅ ó ķĭŅ űƀ÷ ƏŴ Ō ň .ƑƀŹĥŁ÷ Ō ÷ ƉŌ ŴſŅ ĪŌ ÷ .Ƒſűƀ ł Ņ ƢŨ Ō ÷ ƐƘĥ .ťſł ĪŴ Ņ Ņ .ĸŴŹĭĥ Ō ł Ōň .ƑƀŹƧŤƀƘ÷ ĥ ŏ Ņł .ĸĭĥŴƭ ň Ō Ņ .ĸŴźƏŤƙſ÷ ĥ Ōł .ťƍſł Ł÷ ĥ ň Ņ .ĸĭĥĭƢŹ ň ł Ō .ĸŤƌŤźƀŹ ťƀņ ņ ìƌĿņ ŁŴ÷ ſŏ Ņ Ōł ł ÷ źƐſ Ņ ƉŴ Ō ƟŅ .ƑƀŌìƌ ŤƘŴ ťƀŅ Ơƀ Ŀĥ ŏ ūł Ō ƌŤ Ō ÷ ƉŴ Ƒſűƀ ÷ Ōł ł .IJŤƌĥ Ī÷ Ņ ŏ .ƁƘĭ ō ó Ŀĭĥ Ņ ŏ .ĸŴƍƟŴƟ ł ÷ ƆŌ .ŧűƀ Ņ Ō ň .ĸŴƀźƏĥŁ÷ Ō Ņ ƆĮ ťƊƀ

BL Add. 14549

Greek

CN 2 pp. 67-170

PG 36

f. 175v a 20

ὑάκινθον

81.13

1029.34

f. 175v a 30

τῆς Τροίας

82.2

1029.40

f. 175v a 31

τοῦ Τελαμώνος

82.3

1029.41

f. 175v a 36

καὶ ἐφυπνῶσαι

82.6

1029.45

f. 175v b 14

τὴν ῥαψωδίαν

83.title

1029.53

f. 175v b 16

τοῦ Ἀχιλλέως

83.1

1029.53

f. 175v b 19

τὸ εἱμαρμένον

83.2

1029.53

f. 175v b 19

τὸ Ἴλιον

83.2

1032.1

f. 175v b 26

ὁ Ποσειδὼν

83.6

1032.5

f. 176r a 5

τῆς Θέτιδος

84.1

1032.12

f. 176r a 20

τοῦ Διομήδους

85.2

1032.20

f. 176r a 21

ἐν τῇ ῥαψῳδίᾳ

85.2

1032.21

f. 176r a 22

τοῦ Ὦτου

85.3

1032.22

f. 176r a 23

τοῦ Ἐφιάλτου

85.3

1032.22

f. 176r a 25

Ἀλωέως

85.3

1032.23

f. 176r b 6

τοῦ Ἡφαίστου

86.1

1032.33

f. 176r b 25

Ἀθηνᾶ

87.1

1032.48

f. 176r b 29

τῶν Τρώων

87.2

1032.50

f. 176r b 31

τῶν Τιτάνων

87.4

1032.52

f. 176v a 36

κερδῷον

90.1

1033.20

f. 176v a 37

Ἀριστοφάνης ὁ κωμικὸς

90.2

1033.21

f. 176v b 13

τὸν Γανυμήδην

91.1

1033.27

f. 176v b 19

Δανᾶῃ

91.5

1033.31

f. 176v b 21

τὴν Εὐρώπην

91.5

1033.32

f. 176v b 22

κύκνος

91.6

1033.32

f. 176v b 22

Λήδαν

91.6

1033.33

f. 176v b 24

Θεστίου

91.7

n/a

f. 177r a 35

λοξῶς

95.2

1033.55

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 ff. 178v a 15 – 179v b 32

ŏ ł

:ĸŴƭ

ň Ō Ņ .ĸŴźƏŤƙſ÷ ĥ ň Ņ ŏ Ō łó Ł÷ ǔŶŴƌƈƕ .ƑſĿĥ ĪƎſĪĬ ł Ņ Ņ .ťƉĮƢƟ ł ň Ņ ĸŴƌŅ ĥŤƟĭ ĥ

BL Add. 14549

Greek

305

CN 2 pp. 67-170

PG 36

1036.5

f. 177r b 11

τὸν Ἄλυν

95.8

f. 177r b 16

τὸν Ἥφαιστον

96.4

1036.11

f. 177r b 24

ταῖς πάγαις τὸν Ἂρεα 96.5

1056.12

f. 177r b 38

ἡ δαὶς

97.4

1036.20

f. 177v a 3

Ὠκεανὸν

97.6

1036.21

#15 Oration 5 Second Invective Against Emperor Julian (CPG 3010) Dam. syr. 7/16 BL Add. 14549 ff. 179v b 32 – 180v a 25

Ņ ł Ō ŏ Ō Ņ ò .ťƟʼn Ʀ÷ Ƙʼn Ņ ł Ņ Ō ƢſƞŨ .ƨƙ÷ ƣĭŧ Ņ ŁĭĬŧ ÷ ƢƊƌł Ʀ÷ Ɖň ł ł .ƁìŌ ƌĪŤōſĿĥ Ņ ŏ Ō Ņ ň .ĸŴƍƟŴƟ .ƁƠƀŌìƌĭĿŤŨ÷ Ņ Ņ ò ŅŅ .ŦƦ÷ Ɩƌƞł ƉŦŁ÷ ǓĭĽŏ ň ųŅ Ɖõ Łó .ťʼnſŵņ ŶĪŦĭĬŦ Ńò Ņ Ņ Ō òŅ ó ŦŁ÷ ŴƀìƍƤŨűƃ ÷ ŨŌ ó Īł ÷ .ŦĭĬ Ūƀ Ņ ň ÷ Ɛň ƃó ĥł .ķŴŹŤƃĿŤ Ņ ŏ Ņ ł .ŦŁ÷ ŴŶƢƉ ó ł ĬĪťƍ ñ Ƅſĥ įƢŃ ƌĪIJ ó ň ň ň Ō ũƀ Ō ÷ Īł Ņ ÷ ũëƆ 106 ťŶ . ň ƦƌĭťƖƐõ ƌƦſŤ ŏ Ō Ƙó .ƑƀźƟŴ Ņ Ō Ņ ł Ņ ň ÷ Ɖťƙ÷ ëõ ƆƧ .ŦƦ÷ ƀìƍŨƢƠ ŏ Ņ ł .ĸŤƌŴƊëƆŤƏ ŏ Ō .Ŵƌł ŤſƢŃ Ź ŏł Ō ł .ŴƌŤſǓĪĥ .ĸŴƌŤƀƆŴſĥ

106

Greek

PG 35

f. 177v a 10

Ἰουλιανοῦ

664.43

f. 177v b 6

ῥήξεις

665.18

f. 178r a 32

μικρόν τι καὶ ἀγεννὲς

668.12

f. 178r b 2

ὑποσμυχόμενον

668.16

f. 178v b 30

Ἀριάδνης

669.32

f. 178v b 31

Βερενίκης … Κύκνον

669.32

f. 179r b 19

ζωγραφίας ποικιλώτερον

672.26

f. 179r b 21

τῶν ὁρωμένων κατάπληξις

672.28

f. 179v a 2

μανίαις

672.40

f. 179v a 3

οἰστρηλατούμενος

672.40

f. 179v a 18

στρατὸν

673.4

f. 179v a 30

καὶ θράσος

673.9

f. 179v a 37

ὥσπερ τὸ ὑφίεσθαι

673.12

f. 179v b 2

ὁμόσε χωρεῖν καὶ ὠθίζεσθαι

673.13

f. 179v b 22

πύκτῃ

673.21

f. 179v b 26

ναῦν … πολεμίαν

673.24

f. 180r a 1

Σαλμωνεύς

673.29

f. 180r a 3

Τραϊανοὺς

673.30

f. 180r a 4

Ἁδριανοὺς

673.31

BL Add. MS 14549 text: ťŶĪƦƌĪĭ.

306

J. LOOPSTRA

Dam. syr. 7/16 BL Add. 14549 ff. 179v b 32 – 180v a 25

Ņ ł Ņ ł ň łŏ .ĸŴƌŤſĿō Ƨĥĭĥ Ņ ÷ ƀźƟ Ō .ķŴƙƐ ł.ŧƢźƏŤƟł Ō ÷ ƟŅ .ƁƃŴ ŏ ó ň ŏ Ō Ņ ĿƎƉ Ī ÷ Ɖĭ .ŧ ǓŴƐÿƇƀƟƎƉĭƎſĪť ŏ ó Ņ .ĸĭĿŴ ņ ƘĭĮ Ōó ň .ťƐƀƘ łñ ÷ .ŦĭĬ Ū÷ ƃʼn ó ƦƉŦųƭ ň ň Ņ Ņó ó .ű÷ Ƙʼn ÷ ƦƣĥťƀƏǔƘƎƉĪ .ĸĭĿŤƟ

ł

ó .ŧ Īň ÷ ǔź ņ Ũűƃ

Ņ÷ Ņ ÷ ĭť ł ƄëƆĿ Ŵł Ƥł Ɖñ ĭł .ťƄëƆ ŏ ł ó Ĭñ ł ĿŤƘĭ Ō Əĭ .ƑƀŹŤ ł ł ó ł ŤŹĿĥ .ƦƤƤŶ Ņ Īł ƚ÷ Ɔł Ťõ ƌŌ Ī÷ ĭł Ņ Ņ ł ň õ Ɗƃ .ťŨ÷ ƢƠƆ Ĵ÷ Ƣƣť Ņ ŏ

ň

ƍƙ÷ ƌł ÷ .ťňƀƉĭǓĪťƕĿƧť

Ņ ł .ťſĿĽ ű÷ ŷł Ũ÷ ĭ Ņ ň ÷ Ɛň ƃó ĥł .ķŴŹŤƃĿŤ ň ň ł ĬƧĭ ñ .ƎíſƞŌ Ɖõ Ł÷ ĥƧ ƅ÷ ƕűƌł ÷ Īĭ Ņ Ō

Ņ

Ņ ÷ Ƣſĥ .ĸŴŹĭĪĭ Ō Əł ŏ ƉŤ .ŴſŤ Ō ňŌ ñ ŶŅ ķŤƏň .ĸĭŅ Ťł ƀźƐſ ĥƎƉŻ ł ó Ņ ĸ ĥ ĿŴ ūŤ źƐſ Ŀ ĥƎſ Ī . Ń ÷ ō ň ł ň Ņ Ō ł ťƍ Ƙ Ʀ ƌ Ɨ ƀƣ ĿĪĬƢŬƘĪ ÷ . Ņ ŏ

.ĸĭĿĭŤŹ

ł ó ĭł Œ ŨĿ ťƊƣƦ ł Ņ ŹĪŦƦƍſűƉ .ťňƀƏǔ ŏ Ņ ŏ .ķŴƐƀŬƌť ÷ ł ñ ňƀƉĭǓ

Greek

PG 35

f. 180r a 7

Κάρον

673.32

f. 180r a 9

Οὐαλεριανὸν

673.33

f. 180r b 23

Κτησιφῶν

676.26

f. 180r b 24

φρούριον

676.26

f. 180r b 30

Κωχή

676.31

f. 180v a 32

ἐκ δὲ τῶν λόγων καὶ τῶν στενῶν 677.6

f. 180v b 7

Ζώπυρον

677.15

f. 181r a 7

ἔπεισεν

677.37

f. 181r a 9

τοῦ Θεοῦ … συνελαύνοντος

677.38

f. 181r b 3

ὑπὸ Περσῶν αὐτὸν κατηκοντίσθαι

680.6

f. 181r b 4

ἐκδρομαῖς

680.7

f. 181r b 5

καὶ ἄττοντα τῇδε κἀκεῖσε

680.8

f. 181r b 9

Παρυσάτιδος

680.10

f. 181r b 11

Ἀρταξέρξην

680.11

f. 181r b 19

καὶ ὅσος ὑπελείφθη τῷ πολέμῳ 680.15 μαθεῖν

f. 181r b 24

τῇ Ῥωμαίων γῇ … ἐπανάξομεν 680.18

f. 181v a 3

καὶ μιᾷ τομῇ

680.27

f. 181v b 16

στρατοπέδῳ

681.27

f. 182r a 38

οὐδὲ τοῦ κατασβέσαι μὴ δυνηθέντος

684.12

f. 182r b 1

Ἡροδότου

684.13

f. 182r b 2

Σαμίων

684.13

f. 182r b 4

ἔῤῥαψε μὲν Ἱστιαῖος, ὑπεδύσατο δὲ Ἀρισταγόρας

684.15

f. 182r b 8

τὸ σῶμα … ἐπαναχθῆναι τοῦ δυσσεβοῦς

684.19

f. 182r b 30

τὸν Ταῦρον

684.31

f. 182r b 33

καὶ μεγαλώνυμον

684.34

f. 183r a 15

Ταρσίων … ὑποδέχεται πόλις

688.13

f. 183r a 35

ληΐσασθαι … Ῥωμαίοις

688.25

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 BL Add. 14549 ff. 179v b 32 – 180v a 25

ň Ō Ņó ł Ņ Ō ŏ Ō .ķŴƀƏŴÿƇſĥ Ņ ÷ Ɖĥł Īĥł ÷ Ŀł .ĸĭƦƌŤ Ō ł ł Ņ÷ .ťƀł Əĥ .ĸƧŴƄƏ ň Ņ Ō ł ňóò ŏ ÷ ƐŨĪť ÷ ũƌŴū÷ Ī÷ .ŧ ǓŴƙƀ ňł ł ò ĭ .IJĬŴƇƉŦĭĬƨŷƉ Ņ ŏ ł ł ñ ƦźƕŴ Ũĭ÷ ÷ .ĿŴƤƉŦ Ō Ō ł .ťƀëƆŤŃ ƀƘ÷ łň .ŧ Īł ÷ Ƨĥ ŏ ƣƧ ň ł ŁŅ ÷ ŴſŴ ŏ .ųƌĮĪŦ ŅķǓŴƤƉ ł ŅŅ÷ ƃò . ŏ ĭƎƘǓĪŦƦƘƦ .ĸĥűƀ÷ ŹŴƙƉĥ

ἀμπώτιδας

688.36

f. 183r b 26

Ἠλυσίων

688.41

f. 183r b 28

Ῥαδαμάνθυος

688.41

f. 183r b 35

τὴν Ἀσίαν διατριβῶν

689.3

f. 183v a 6

αἱ τῶν ψήφων κλοπαὶ

689.7

f. 183v a 13

καὶ λαρυγγίζων

689.10

f. 183v b 11

καὶ λὰξ ἐναλλόμενος

689.29

f. 183v b 37

τε καὶ φιλοτησίας

692.1

f. 184r a 16

τῆς Ἑλλάδος

692.13

f. 184r a 29

ἡ τοῦ ἢθους ἀνωμαλία

692.19

f. 184r a 36

ὦμοι παλλόμενοι καὶ ἀνασηκούμενοι

692.22

Ņ Ņ f. 184r b 2 Ņ ň ò ł ò Ņ ŏ .ťʼnƌƦƟƦƟƦ÷ Ɖʼn .ťſǔƣť Ń ƄŶŴū f. 184r b 6 Ņ ò

ò

ł ň Ņò

ň ň

Ǝƀòʼn Ũó ĪŅ ó łñ .ĪųƐ ʼn ƉŦųƆƧ ňñ Ņ ñ Ī ĭĬ .ťƊſ ň ň ł .ƎƍƄ÷ ƇƉŁĥ Ō ł Ņ ňƖƀƣ Ō ǓƈƕĬ űň ÷ ſõ ĥ ƉŅ Ŀť .ŁĭĬť ÷

692.27

πολλῶν μὲν ἐπικλυσμῶν

693.8

οἱ γραμματικοί

693.32

ποῦ δὲ οἱ προπεμπόμενοι καὶ παραπέμποντες, καὶ προπολεμοῦντες καὶ συμπολεμοῦντες

693.41

f. 184v b 25

ποῦ … μαντεῖαι

696.1

f. 184v b 29

ἐφάνη

696.4

f. 185r a 7

τὸν Θεὸν … ἐπιμαρτύρεται

696.16

f. 185r b 6

ἢ τὸν ὀμνύοντα

696.36

f. 185r b 9

ἐπηγγέλθημεν

697.1

f. 185r b 26

ὑψηλὴν … κατὰ τῶν ἀσεβῶν εἶχε τὴν χεῖρα

697.13

ἐκείνας ἠφίεμεν … τὰς φωνὰς

697.21

ἐπὶ τὰς ὑπερηφανίας αὐτῶν εἰς τέλος

697.33

f. 184r b 38

ò ł Ɵò Ʀ÷ ƍŨƎƀƆĬ ĭĭĬƎňƀƘƢƉƨ f. 185v a 5 ŏ ò Ņ ŏ ł f. 185v a 24 .ķĭųƀÿƇƟŴƣƈƕ ł

.ƢƊƤł Ɖñ

ἀστατοῦντες καὶ μετοκλάζοντες 692.24 γέλωτες ἀκρατεῖς τε καὶ βρασματώδεις

ŏ Ō Ɖĥł ǔū f. 184v b 2 .ŴƠƀŹŤ Ń ÷ Ņ ł ó ň ň ł Ō ű÷ ƟĪñ f. 184v b 23 ł Ɖñ ĭƎſĿō Īó ƦƤƉƎƀƉ .ƎſŴÿƇ ł Ņñ ł õ ƉŌ ű÷ Ɵĭ Ō ÷ ƉƎƀ Ņ ĥĭƎƀ ŨƢƠ ŧűŷƃ Ō ł ÷ Ơõ Ɖ .ƎƀŨƢ .ťƉõ ƞò ƟťƄſĥ

PG 35

f. 183r b 17

Ņ Ɗƀò ƟƧĪ ñ .ķŴƇƟĮĭƎ

ñ ťƍƘŴŹűƃ .ŦŤƀŬó ƏƎƉ Ő

Greek

307

f. 185v b 3

n/a

308

J. LOOPSTRA

Dam. syr. 7/16 BL Add. 14549 ff. 179v b 32 – 180v a 25

Ņ

Ņ Ņ

ň ƊƉĮ .ŧ ĿŤūĪť

ŏ Ņ ł Ņ ó Ɵƅſĥ .ťƊƕĿĪťŨĿŴ ŏ ł Ŵõ źƣĪƎƀƆĬ Ņ ƕŏ .ķŴŏ ū÷ ĪƢ Ņ ó Ũł ŁŁõ ňĥ ŦĭĬť õ ƣŴ ŏ .ťƌŅ ĭƢƣŅ ł ł Ō .ƈźƉĭŻƀũó ƕõ Īł ł ł ň ň ƉŤ ň źƉ ĭ .ťƉǔŶƎƀ ł Ō ł ó Ō Ņ ÷ ƙƊƆ űƀ÷ õ ìŶĥŧĿŴƌƅňƕűƌł ÷ .ŧ ĪŤ ł ƠŅ ò ëƆű÷ ƌł .ťƌŅ Ʀ÷ ŷëƆƎ ň Ņ Ņó ł ƨźƏĥ .ŦƦƀŅìƌĮ ňł .ƅƇſĪŦĮĭƢƃƨƤƌ Ņ Ņ ŏ Ņ ł ƀò Ũł Ʀƃ .ťňƀƉ[ĭ]ƞò Ɵĭťƀʼn ƣņ ǔņ Ŷƅ ň

ł ǓųƤëƆ ł .ťŷň Ō ìſƞò ƌŧ

ň ó ł ň łñ Ņ ŏ Ņ ĥł Ł÷ Ʀ Ə .ƋŷƟŧ ĿĬŴõ ƌ ƚƃł ó .ťƕĿ ł Ņ 107 ťƀƊƣ . ň .ŦŁŴ ÷ ƀìò Ŷ ƥƙƌł .ŦŁĭǓųƌ ű÷ Ŭƌ ÷ł ł

.ťƐŅ Ƅ÷ ƉƅƆŦŁŁųŨĪ

ň ł

Ņ ł Ōł ŏ ó .ťſŁŴ ÷ Ƙ ł ł Ō ł .ťƀëƆŤźƏŤƟ Ņł ņ Ƙó ĥ .ķŴƆŴ

.Ķ ñƞƠƉťƏűó Ɵ

Ō .ťƍƘ÷ Īł ÷ Ņ ŏŅ .ĸŴƏŴƌ ŴſĪŌ ÷ ň Əň .ƁƆŤ ō ƉŤ ň Ō Ņ .ĸŴźƏŤƙſ÷ ĥ Ņ ó ŏ Ņ Ō ƏĿĥ Ō ň Ł÷ .ťƀŅ ƙƉŴƆĭĥ .Ƒƀźƀ ł .ƑſĿō ĥ 107

Greek

PG 35

f. 185v b 34

ὡς ῥοῖζος … βέλους

700.19

f. 185v b 35

ὡς προσβολὴ βροντῆς

700.20

f. 186r a 22

ὧν ἠφρονεύσαντο

700.33

f. 186r b 8

συνετρίβη Δαγὼν, ἕλη ἐγένετο 701.3 ὁ Σαρὼν

f. 186r b 19

εὔκομον καὶ κατάσκιον

701.9

f. 186r b 34

καὶ βεβηλώσουσιν ἀναθήματα

701.18

f. 186v b 3

σβεσάτω τὸ πῦρ ὁ δᾳδοῦχος· ἁπτέτωσαν τῷ νυμφίῳ

704.6

f. 186v b 7

πορνικὴν … στολήν

704.8

f. 186v b 12

σιγάτω σὸς κῆρυξ

704.14

f. 186v b 15

σου τὰς γοητικὰς καὶ μαντικὰς βίβλους

704.16

f. 186v b 19

λαμπρὰς παννυχίδας

704.19

f. 186v b 32

τὸ φῶς ὑπεστήσατο, ἥδρασε γῆν, ἐγύρωσεν οὐρανὸν

704.26

f. 186v b 35

ποταμοὺς εἵλκυσε, ζῶα ἐψύχωσεν

704.28

f. 187r a 14

τὴν ἀσχημοσύνην σοι συγκαλύπτοντος

704.38

f. 187r a 18

λέβης μαντεύεται

704.43

f. 187r a 19

Πυθία

704.43

f. 187r a 22

Κασταλία

704.44

f. 187r a 26

Ἀπόλλων

704.47

f. 187r a 26

Δάφνη

704.47

f. 187r a 28

Διόνυσος

705.1

f. 187r a 32

Σεμέλη

705.4

f. 187r a 34

Ἥφαιστος

705.5

f. 187r a 37

Θερσίτης Ὀλύμπιος

705.7

f. 187r a 39

Ἄρης

705.7

BL Add. MS 14549 text: ƋƀƟ.

THE PATRISTIC “MASORA” TO DAM. SYR. MS 7/16 (1004 CE)

Dam. syr. 7/16 BL Add. 14549 ff. 179v b 32 – 180v a 25

ŏ

ŏ

Ņ ŏ ÷ Ɵ .ĸŴŅ ŨŴ Ņ ĪŌ ÷ f. 187r b 1 ÷ Ƙ÷ .ĸŴƊſ .ķŴƉĭĪŴ Ņ ł

Ō

Ō ÷ ƢƘ÷ ĥ .ƁźſĪĭ Ņ .ĸŴÿƇƀŌìƌ Ō .ĸĥʼn űƀ÷ Ɛſĥō ň Ō ó ł ň Ņ Ō ňò ÷ Ɖ .ĸĥűƀ÷ Ƙĥ .ťƀƐſűƌŤ ň Ņ ół Ō ó Ņ Ņ ł Ō .ĸŴźſĪ÷ ĭƢƘŤ÷ ƉĿĥ .ĸŴƘŤſƢƘ Ņ

ïŏ ň

Ō

.ŧƢƉŤƊëƆ ŴƌƢƣĥʼn ñ

ň ł ÷ ĭƧĥ ł .ťƌĥƅƉűƉ ŏ Ņ ƕƚƇŶ ťƠŅ ƣŴ .

Ņ Ɵň ĿŃ Ł÷ Īĭķĥ ł÷ .ƅƆ ľñ Īň ÷ Įű Ņ ó ƉĪŦƦƀƉűƟ ňõ .ƁƇſĪťƄÿƇ ł ŧ Īň ÷ Ŵò Ŭƙ ÷ŏ Ũ÷ Ī÷ ň ł űň ó Ŭ÷ ňƍò Ũ÷ .űƍƤƌŧ Ņ

ñ ņ ÷ ƦƊŷëƆ ň .ťƐŅ ƃ÷ ŁŦ

ň ò ň .ťƖƟõ Ʀ÷ ƉŦƦƍſűƊŨĭ ň Ņ ň ň Ō ŏó ĸŤźƌ ƨƙſ÷ ĿŴƘ ň ĭŅ ŁŤ÷ ū ňł ŏ ŏ Ņ .ƑŹŤƌĭĿŤƃ÷ ĥĭ .ŴŹŴƟŴƟ Ņŏ Ō Ņ ł ł .ĸĥŴźƀŹŌ .ĸŴëƆŤźƌŤŹ Ņ Ō .ķŴƀƐƄſó ĥ Ņ ÷ ƨņ ŬƀŌ ūó .ťƠñƀŅìŶĪ ÷ ň.ťƖſò űſŌ ÷ ĭť Ō ſò Ņ ŵł Ŷõ Ņ ťƀŅ ƘŅ ó ŴÿƇƟŴ Ɵŏ .

ŏ ūňŁó ŅŅ ÷ Ļ÷ ĭƢ .ĴƢũó Ŷł ŁŴƆƎƆ ÷ łł

ò

Ņ

ųƭĪť ÷ ƉƧʼn :Ƣƕõ ñĽƅſ ł Ņ Ņ ƖëƆĭ ł .ľõ ĿĮŦƦ÷ ÿƇ Ō

.ņŦŁĭ ÷ ƢŐ ƙƀ ņ ÷ ƐƘ

Ņ ŏ ÷ ƘŅ ó .ĸŴſĿŌ ŴƘĿŴ

Greek

309 PG 35

τοῦ δείμου, καὶ τοῦ φόβου, καὶ τῶν κυδοιμῶν

705.8

f. 187r b 3

Ἀφροδίτη

705.10

f. 187r b 25

τοῦ Νείλου

705.23

f. 187r b 26

Ἴσιδες

705.24

f. 187r b 27

Μενδήσιοι … Ἄπιδες

705.24

f. 187r b 33

Πρίαπον, καὶ τὸν Ἑρμαφρόδιτον

705.26

f. 187r b 40

καταλύσω τὸν λόγον.

705.30

f. 188r b 8

ἀλλὰ καὶ κοιμίζω

709.20

f. 188r b 32

ἀντὶ θρύψεως

709.33

f. 188r b 33

εἰ καὶ ὀρχήσασθαι δεῖ σε

709.34

f. 188v a 4

πρῶτον … τῆς ἐμῆς παραινέσεως

712.2

f. 188v a 16

χαλινοῖς

712.11

f. 188v b 33 ooo

μάστιξιν αἰκισώμεθα

712.47

f. 188v a 16

τὸν θυμὸν ἀνακόπτοντος

712.11

f. 189r a 13

καταβοῶνται καὶ πόλεσιν

713.7

f. 189r b 2

Πυριφλεγέθοντάς … Κωκυτοὺς, … Ἀχέροντας

713.7

f. 189r b 4

Τάνταλος, Τιτυὸς, Ἰξίων

713.29

f. 189r b 17

ῥοιζουμένῳ τροχῷ

713.35

f. 189v a 23

περιφανεῖς, καὶ γνωρίμους

716.21

f. 189v a 25

τὴν Κυκλώπειον

716.22

f. 189v a 32

συναρπάσειν πρὸς τὸ σὸν βάραθρον

716.26

f. 189v b 8

ὁ μὲν τὴν μητέρα τῶν σῶν θεῶν καθυβρίσας, καὶ βωμὸν διασπείρας

716.36

f. 189v b 14

ψηφολογικῶν

717.2

f. 189v b 38

Πορφυρίου

717.17

310

J. LOOPSTRA