Tag Archives: Borg. Ar. 22

Getting into hot water with Anton Baumstark

Borg. Ar. 22, one of the manuscripts containing the Arabic Testamentum Domini, has a liturgical appendix with material related to, but distinct from, parallel material in Testamentum Domini. Some of this was published by Baumstark in “Eine aegyptische Mess- und Taufliturgie vermutlich des 6 Jahrhunderts” Oriens christianus 1 (1901) p. 1-45. I had a note from a colleague querying Baumstark’s rendition of بحميم الميلاد الثانى in one of the prayers after baptism, as “per aquam calidam regenerationis.” The question was whether I could make any sense of it; where, indeed, did Baumstark find the aqua?

My first look was to see what the word was in the Testamentum Domini. Although this isn’t straight Testamentum there is a comparable prayer there, where the word is ܣܚܬܐ. That is straightforward. But this passage is derived from from Traditio apostolica. The Latin here is lauacrum regenerationis, with an apparent reference to Titus 3:5, and so in keeping with the Syriac of Testamentum Domini.

The Sahidic of this section of Traditio apostolica is not extant and the Bohairic rather free but the Arabic is للحمي الى للولدة الثانية (Horner, Statutes of the apostles, 101), thus using the same root. So I went to check the dictionaries, going first to Wehr, to find on p203 حم with form 10 as “take a bath”. And so to Lane, who has this form 10, but also the noun حمة meaning a hot spring. I can only think that the root came to refer to a bath through metonymy, though the usage here is otherwise unattested. If this is the case the meaning is straightforward and entirely in keeping with the original, and although Baumstark’s translation is rather forced we can see where he got the water from!

However, beyond the minutia of this single word, the correspondence reminds me of how fascinating this liturgical appendix is as witness to the Egyptian Nachleben of the liturgies of Testamentum Domini.


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Arabic versions of the Testamentum Domini

As noted in a post below, there are a number of Arabic recensions of Testamentum Domini, none published.

However, although unpublished, two were investigated in a 2018 dissertation from Tübingen, Die Kirchenordnung aus dem Testamentum Domini Nostri Jesu Christi nach den Redaktionen der Handschriften Borg. arab. 22 und Petersburg or. 3, the title of which is self-explanatory. This is the work of Andreas Johannes Ellwardt. This renders the versions of Testamentum Domini that these MSS contain, acessible and readable. There is a short introduction (which I admit I have not read yet),  the text of the two MSS (or at least the church-order material, the author has left the introductory apocalypse to one side) in parallel columns, and a  (German) translation of the Testamentum Domini church order material in Borg. arab. 22, a manuscript employed by Rahmani in his edition of the Syriac. Although I have not read the dissertation in its entirety I have done some sampling on the texts and on what looks like some very helpful annotation.

The author is modest enough to admit that this is far from the last word on the subject, but it is a very significant word nonetheless. I am only sorry it was not available to me when I was working on the text for my English version. If time allows, it may however provide some material for the blog…

The dissertation may be seen at:
https://publikationen.uni-tuebingen.de › handle › Dissertation_Ellwardt

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Qilada, Kitāb al-Disqūlīyah and Borg. Ar. 22

In my dialogue with Dani Vaucher below  I make reference to Wilyam Sulayman Qilada (ed.), Kitāb al-Disqūlīyah: taʿālīm al-rusul (Cairo : Dār al-Jīl lil-Ṭibāʿah, 1979).

My parishioner Mohammed Basith Awan (remember that in the Church of England even Muslims are parishioners… they just have to live in the parish!), a far better Arabist than I, has had a look at it, and has determined that this is the “lost Coptic Didascalia” (again, see posts below) described by Baumstark and found in Codex Borg. Ar. 22. This ms also contains an Arabic version of the Testamentum Domini.

Specialists in this field (among whom I do not count myself) may learn with interest that the Vatican Library has digitized this codex. It may be read here. Coptic marginal annotations clearly indicate an Egyptian provenance.


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Filed under Apostolic Constitutions