DOI issue:
Egypt
DOI article:Vliet, Jacques van der: Preliminary remarks on the Coptic texts from seasons 1998 and 1999
DOI Page / Citation link:https://doi.org/10.11588/diglit.41274#0146
NAQLUN
EGYPT
have contained a collection of alphabetical
acrostic hymns (N.98002-003-004-006).4)
The preserved fragments show a marked
angelological bias. A papyrus leaf
(N.98108), inscribed on one side only, bears
extracts from the Psalms in Fayumic with
the keyword eppA, "king", the first quote
being Ps 44: 1 lb-12. This is evidently a text
of the hermeneia-type,5) * 7 a specimen of which
had been found earlier on the same site.6-1
However, its contents and appearance sug-
gest that the present manuscript, rather than
destined for liturgical use, may be a writing
exercise, using the hermeneiai as a model.
Further research on these documents
should not only concentrate on the texts
themselves, some of which are important
enough, but should try to situate them as
well within the greater corpus of late
antique and early medieval texts from the
Fayum. The Naqlun monastery was part
of a Christian landscape, which comprised
such major sources of written material as
Hamouli, Tebtynis/Tutun and Deir al-
Hammam. The texts from Naqlun, well
documented as they are, can contribute
significantly to the reconstruction of this
landscape.
4) Hamouli codex Pierpont Morgan M574 (Depuydt, no. 59), f. 76v ss., may provide an idea of such a collection.
5) Again, (Sahidic) Hamouli codex Pierpont Morgan M574, f. 17r ss., could serve for comparison.
6> Cf. PAM VIII, Reports 1997, op. cit., 101.
7) Cf. my remarks in "A Naqlun monk brought home" (forthcoming in BSAC 39).
144
EGYPT
have contained a collection of alphabetical
acrostic hymns (N.98002-003-004-006).4)
The preserved fragments show a marked
angelological bias. A papyrus leaf
(N.98108), inscribed on one side only, bears
extracts from the Psalms in Fayumic with
the keyword eppA, "king", the first quote
being Ps 44: 1 lb-12. This is evidently a text
of the hermeneia-type,5) * 7 a specimen of which
had been found earlier on the same site.6-1
However, its contents and appearance sug-
gest that the present manuscript, rather than
destined for liturgical use, may be a writing
exercise, using the hermeneiai as a model.
Further research on these documents
should not only concentrate on the texts
themselves, some of which are important
enough, but should try to situate them as
well within the greater corpus of late
antique and early medieval texts from the
Fayum. The Naqlun monastery was part
of a Christian landscape, which comprised
such major sources of written material as
Hamouli, Tebtynis/Tutun and Deir al-
Hammam. The texts from Naqlun, well
documented as they are, can contribute
significantly to the reconstruction of this
landscape.
4) Hamouli codex Pierpont Morgan M574 (Depuydt, no. 59), f. 76v ss., may provide an idea of such a collection.
5) Again, (Sahidic) Hamouli codex Pierpont Morgan M574, f. 17r ss., could serve for comparison.
6> Cf. PAM VIII, Reports 1997, op. cit., 101.
7) Cf. my remarks in "A Naqlun monk brought home" (forthcoming in BSAC 39).
144