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Inhaltsverzeichnis
Einl
.
eJtung " . " " " lit .. .. 11 .. , .. .. .. , ,. " .. .. " " " " 1\ .. ..
I. VoIksglaube und Vo)ksfrommigkeit im Schnittfeld von Theologie
und Altertumswissenschaften
10
Andreas Merkt: ) Volk. Bemerkungen zu einem umstrittenen Begriff ... 17
Georg Schollgen: Magier, Gaukler, Scharlatane. Das Christentum als Unter-
schichtenre1igion bei Kelsos .......,............... 28
Andreas Hoffmann: Wer ist das Volk? Zur Verwendung von populus
und plebs bei Cyprian von Karthago . . . . . . . . . . . . . . . . . . 38
Peter Herz: Popularreligion in romischer Zeil. Versuch einer Standort-
bestimmung \' .. " Il $; " " ... " , .... " ........ " it III ............ " ". 57
11. ReHgiose PopularHteratur
Marius Reiser: Witz, Komik und Satire im lukanischen Doppelwerk 71
Hans-Jose{ Klauck: Unterhaltsarn und hintergrUndig: Wundertaten
des Apostels in den Johannesakten . . . . . . . . . . . . . . . . . . 87
.... Jmtina c. Metzdorfi BeirnLesen dieser Kriegsgeschichten den Frieden
. lemen. Zum Verstananis des AIten Testaments in den christlichen
""" .. , ....... ".un .. "" des dritten Jahrhunderts am Beispie1 der Iosua-Homilien
Origenes ............................. ... 108
IMJumnvllrn Dehandschutter: Polycarp of Smyrna: some Notes on the
and homiletics about a Smyrnaean Martyr ...... .. 125
138
Rist: Geschichte und Geschichten: Die Christenverfolgungen in
und ihr populares Echo in den syrischen Martyrerakten ...... 157
Reinhard Seeliger: Kaiser oder Kalif - wem soUte die Verweigerung
L/l.U.lu,uaUi) gelten und wer verehrte ihn? Zur neueren Diskussion urn
Act M
. 'I' .
a axlml lanl .. j " .. .. " lit .. ., " .. 11 .. 176
Peter Bruns: Das Martyrium des hI. Mar Qardagh (BHO 555/56)-
.... iD.l christlich-iranischer Ritter- und Bekehrungsrornan . . . . . . . . . .. 187
Helga. Schmitz: Pagane >exempia< in der Paranese des christlichen Glaubens 203
7
Inhal tsverzeichnis
Ill. Phinomene der Alltagsfrommigkeit
Claudio Gianotto: Il pasto comune nelle Pseudoclementine:
aspetti di una prassi sociale e religiosa . . . . . . . . . . . . . . . .. 220
Maria-Barbara von Stritzky: Gebet und Tatim christlichen Alltag.
Gedanken frUher Kirchenvater . . . . . . . . . . . . . . . . . . . 229
Stefan Heid: Der gebetsabschlieBende Bruderkuss im frUben Christentum. 249
Weihbischof Vlrich Neymeyr: Segen bei Clemens von Alexandrien
Renate Pillinger: So genannte neutestamentliche Apokryphen auf
spatantiken Textilien . . . . . . . . . . . . . . . . . . . . . . . . .
Jutta Dresken-Weiland: Maria mit dem Kind: ein Figuralkapitell in
Herakleia Pontike . . . . . . . . . . . . . . . . . . . . . . . . . . .
Alessandro Baus;: The >so-called Traditio apostolica< :
260
265
275
preliminary observations on the new Ethiopic evidence .......... 291
IV. Synkretistische Frommigkeitsformen
Piotr Kochanek: Magie und Mantik in den Schriften des
Basilius des GroSen . . . . . . . . . . . . . . . . . . . . .. . . . . .. 322
Katharina Greschat: Christi Siegel bricht den Zauber.
Die Macht des Kreuzeszeichens in der Geschichte vom comes
Joseph von Tiberias (Epiphanius von Salamis, Panarion 30) 339
Wolfgang WlSchmeyer: Ein Kreuz gegen Diebe OK 53) IBB} . . 354
Rene Roux: Angels and Demons in the Syriac Liber Graduum 364
Clemens Scholten: Astrologisches bei den Valentinianem . . . .
V. Too und Bestattung, Heiligenverehrung und Wallfahrt
Dieter Zeller: Die Taufe flir die Toten (1 Kor 15, 29) -
379
cin Fall von Volksfrommigkeit? ...................... 393
Heike Grieser: Die Bestattung der Toten in antiker und
friihchristlicher Tradition und Reflexion . . . . . . . .
Michael Durst: Nicht trauern wie die anderen, die keme Hoffnung haben
407
(1 Thess 4, 13), Zu Tod und Trauer in der Alten Kirche . . . . . . . . . .. 424
]acques van der Vliet: Local cults and sacred landscape
in the FayyUm (Egypt) ........................... 439
8
Inhaltsverzei.chnis
Franz Mali: Die Wallfahrt des Romanus nach Acaunus (St-Maurice).
Notizen zum Reiseweg . . . . . . . . . . . . . . . . . . . . . . .
VI. Verhiltnis von Kirme und Theologie zu Volksglauben und
VoJksfrommigkeit
Christoph Markschies: Hohe Theologie und schlichte Frommigkeit?
Einige Beobachtungen zum Verhaltnis von Theologie und Frommigkeit
.. 450
in def Antike ................................. 456
Andreas Merkt: Theologie und religiose Volkskultur.
Patristische Streiflichter auf eine schwierige Beziehung
Theresia Hainthaler: Martin von Braga und seine Schrift
De correctione rusticorum . . . . . . . . . . . . . . . . .
Franz Dunzl: Bekenner und Martyrer: Heroen des Volkes -
ein Problem fur das Amt? ................
Quellenregister . .
Autorenverzeichnis
472
490
504
525
549
9
)8O-called Traditio apostolica<: preliminary observa-
on the new Ethiopic evidence
peculiar Ethiopic canonico-liturgical collection has emerged to scholarly
a few years ago
l
. There is unambiguous evidence that this collection is
and more ancient than any other Ethiopic canonico-liturgical collection
so far. It seems to have been translated into Ethiopic directly from an
corpus canonum in Greek
2
It is likely that the translation dates to the
period of Ethiopic literary history, probably to the end of the 5th or first
. the 6th cent., and therefore I have proposed to call it the Aksumite coUec-
Although radically different from each other, the Aksumite collection and the
_w ... known as the Ethiopic Sinodos3 reveal complex and unexpected mutual
the texts of great relevance, out of the 36 which are attested by the only
"CU"1rn"it- witness of the Aksumite collectionS, a place of honour is occupied by a
unknown Ethiopic version of the <so-called Traditio apostolica'. I am cur-
preparing the edition of the Ethiopic text. In the meanwhile, a presentation
features of this new Traditio apostolica may be of interest to the scholars.
Bthiopic text is arranged in thirty-eight chapters. The synoptic Table 1 below
the contents of the new version
6
..
Cp. BAUSI, 2003; 2oo6a; 2006b, where on pp. 43 f . n. 1, the circumstances of the discovery
Bthiopic manuscript are also exposed. In the the acquisition of fresh docu-
on the manuscript through a new and independent research activity definitely opens
to a hopefully quick publication of the texts.
the importance of its contents. the collection is also a precious witness to peculiar
features. cp. BAUSJ, 2005a; 2oo5b. The manuscript may date to the 13
th
cent. or even
a Significant age for Ethiopic manuscripts standard.
the context of canonico-liturgical studies, the term (Ethiopic Sinodos' (or (Ethiopic Se-
should be correctly applied only to the large canonico-liturgical collection by this name.
usually occupies an entire codex, cp. BAUSI. 1992; 1995; 2003; 2oo6b. where all the relevant
is to be found. Sometimes it is less correctly used to term the so-called 'Synodus
1JJ111!rtn;Q (cp. below).
Cp. BAUSI, 2006b. where all contributions on the Aksumite collection are quoted and/or
and discussed; add ,OHNSON, 2005. esp. pp. 165-67; NICOLOTTI. 2oo5a, pp. 361-86
BAUMElSTER, 2006, pp. 41 f. ( 3. Athiopische Quellen zur Kirchengeschichte Athio-
as well as BAUSl, 2oo6c and CAMPLANl. 2oo6a, now printed.
Por essential information on each text cp. BAUSJ, 2006b. pp. 54-70: all texts of the Aksumite
are quoted here by the number attributed to them ibid. (Texts nos. 1 to 36).
'{ r mark corresponding passages transposed in comparison with the parallel versions; 'S'
the chapter; '=" '+' or "I' indicate textual identity (=), partial textual identity (+) or
291
Alessandro Bausi
In the table, the contents of the two Ethiopic versions of the Traditio apostolica
are presented and compared with the chapters and verses of BRADS HAW'S synoptic
translation (2002, Br.}7, occasionally with BOTTE'S, edition (1963), and with the
Latin versions. For the purpose of this preliminary presentation, the other wit-
nesses will not be considered. The siglum (Ethiopic I' indicates texts in the Aksu-
mite collection; 'Ethiopic II' texts in the Sinodos according to HORNER'S, 1904 (H.)
and DUENSINo'S, 1948 (D.) editions. Besides the Traditio apostolica (Text no. 4), .
some other texts of 'Ethiopic r (Texts nos. 1-3 and 5-10) and corresponding
'Ethiopic Il' texts have been summarily considered as to show at best the mutual
relationships between the two Ethiopic versions of the Traditio apostolica withia
the context of the respective collections; for the Canones ecclesiastici (Text no. 1)
also the Latin version has been noted.
The column (Ethiopic r lists the first ten texts of the Aksumite collection accord:.. ..
ing to their probable, but not certain, order. Shorter sub-sequences are certain: (a) .
Canones ecclesiastici 1-30 (preserved 3-30 (Text no. 1]), Alexandrian history
simple parallelism of contents (I!) between the two Ethiopic collections. respectively. Obviously.
these labels are attributed with a margin of approximation, cp., e.g., the discussion of sample
passage no. 5 (d) below. .
, BRADSHAW, 2002 has examined in a valuable contribution the entire dossier c o n n ~
with the Traditio apostolica. The authors have approached all the relevant questions and givea .
a synoptic translation of all the textual witnesses, together with a detailed commentary based OD
an exhaustive examination of the available bibliography; cp. a few integrations in NrCOLOTTJ,
2005a.
8 The Latin version is preserved in the famous palimpsest manuscript. Codex Veronensis L
(53), containing the third book of the Sententiae by Isidore of Seville (copied in the 8
th
cent.).
text of the Traditio apostolica is quoted here according to the numbering adopted by HAUL"
1900, retained by TIDNER, 1963. The older texts (end of the 5
th
cent.) in 41 folios of the manu ..
script (out of the total 99) include Fasti consulares of years 439-486, later updated to years
494, in one single leaf (fol. 89); and portions of three Latin translations from Greek (Didasca"
Canones ecclesiastici and Traditio apostolica) in 40 folios. all palimpsest except for one (fol. 99).
Hauler published the underlying text still extant in the 40 folios and numbered the folios con-
secutively by pages (recto and verso of 40 folios = 80 pages), regardless of the missing folios
according to the sequence of the contents. He was also able to reconstruct the original stnlCtt_
of the palimpsest, both on the basis of internal evidence and thanks to three quire Signatures (T ..
'VI'. 'X') preserved on some folios (pp. 10,34,52 = fols. 88
Y
, 93
Y
, 90"). Therefore. though a:tarF.
part of the text is lost, it is possible to determine the original extension of the Latin codex, which ..
amounted to 13 quaternions = 104 fols. at least. The Traditio apostolica occupied the 121h and
l3
1h
quatemions of the codex: 12th quatemion, fols. 4t -8", and 13
th
quaternion, fols. 1 r r or 1 r -8'(
(the end is defective) ::: 13 fols. Due to the loss of the two external bifolia of the 12th quaternion
(fols. 1-2 and 7-8) and ofthefirst and third bifolia of the 13
111
quaternion (fo1s.1, 3, 6, 8), we have
only fols. 4-6 of the 12th quaternion and fols. 2. 4. 5, 7 of the 13
lh
quaternion ::: 7 fols. For further
details cp. HAULER, 1896, pp. 1-6; 1900, pp. vi-viii; BOTTE, 1963, pp. xviii-xx; STEIMER, 1992,
pp. 106-13; best description in HANSSENS, 1965a, pp. 6-13, 17-20,512-14. For the impressive
connections between texts of the Aksumite collection and other ancient Veronese manuscripts,
such as Codex Veronensis LI (49) and Codex Veronensis LX (58), cp. BAUSI, 2006b, pp. 45f" nn.
5-6; on Codex Veronensis LX (58) in particular. cp. CAMPLANI, 2006b.
292
The }so-caUed Traditio apostoliu<: preliminary observations on the new Ethiopic evidence
(Text no. 2); (b) Epistle 70 by Cyprian ofCarthage (Text no. 3) Traditio apostolica
(Text no. 4), Parallel section to Constitutiones apostolorum VIII 4-46.17 (Text
no. 5), IIepi xapuTp.arwv (Constitutiones apostolorum VUI 1-2 [Text no.6J); (c)
Apostles and disciples (Text no. 7), Names of the months (Text no. 8. as the preced-
ing one, a very short interpolated text), Baptismal order (Text no. 9). Euchologion
(Text no. 10)9.
Table. 1. - A concordance of the Latin and Ethiopic versions of the Traditio apos-
tolica.
Latin Ethiopic I Ethiopic II (Sinodos)
Cod. Veran. LV H. == HORNlm, 1904 D. "" DUBNSING. 1946
(53)
Canones ecclesiastici 65.1-67.30 Text no. 1 1/ H. 1.1-10.4 ( 1-21)
AlexandrUin hisMry Text no. 2
Epistle 70 by Cyprian
-
Text no. 3
"'"
(in some mss. only)
Traditio apostolica
Br. = BltADSHAw. 2002 .Latin Ethiopic I Ethiopic II (Sinodos)
Textno.4
Br. 1 ( .. JOB) 67.31-68.13 Introduction
==
(H. 29.5-11 ( 40)J {D. 78.12-SO.6 ( 39)}
Br, ;2 68.14-25 1 If H. 10.5-15 ( 22) D. 16.1-11 ( 2l)
Br. 3.1-4 68.26-69.13 1 fI H. 1O.15-1l.3 (S 22) D. 16.11-18.12 ( 21)
Br. 3,5-6 69.13-24 1
==
H. l1.3-9 ( 22) D. 18.l2-20.1 ( 21)
Br.S4 69.25-70.35
-
H. 11.9-12.16 ( 22) D. 20.1-24.2 ( 21)
Br.SS 71.1-9 lS S} 11 H. 12.16-23 ( 22) D. 24.3-9 ( 21)
Bt.S6 7UO-19 [;9J
Br. 7,1 71.20-25 2
11 H. 14.12-1S ( 23) D. 30.8-9 ( 22)
Br. 7.2-5 71.25-72.5
-
H. 14.15-28 ( 23) D. 30.10-32.6 ( 22)
Br. 8,1-8 12.6-28 3 It H.14.29-IS.18 (S 24) D. 32.7-34.7 ( 23)
Br. 8,9-12 72.29-35 (lac.)
-
H. 15.19-16.3 ( 24) D. 34.8-18 ( 23)
Br. 9 (lac.)
[S7J /I H. 16.4-18 (S 25) D. 36.1-17 ( 24)
Br. 10 (lac.) [61 ft H. 16.22-17.3 (S 26) D. 38.1-10 ( 25)
Br. 11 (lac.) [S 5] If H. 17.4-7 ( 27) D. 38.11-13 ( 26)
Br. 12 (lac.)
- H. 17.7-8 (S 27) D. 38.13-15 ( 26)
Br. 13 (lac.) 4
11 H. 17.8-10 ( 27) D. 38.15-17 ( 26)
[Br. III [ (lac.)]
S5 /I [H. 17.4-7 ( 27)J [D. 38.11-13 (S 26)J
[Br. lOJ [(lac.)] ;6 11 [H.16.22-17.3( 26)1 [D. 38.1-10 {S 25)1
[Br.; 91 [(lac.)] S7 !I [H. 16.4-18 ( 25)) [D. 36.1-17 ( 24)]
[Br. 5] 171.1-9] ~ /1 [H. 12.16-23 ( 22)] [D. 24.3-9 ( 21) 1
9 For a more detailed presentation of each text. not to be repeated here. cp. BAUSl, 2006b. esp.
pp. 54-61.
293
Alessandro Bausi
[Br. 6J [7UO-19j ~
Br. 14 (lac.) [S 11] 11 H. 17.10-13 (; 27) D. 38.17-40.2 ( 26)
Br. 15 (lac.) 10 11 H. 17.14-18.1 ( 28) D. 40.3-42.10 ( 27)
IBr. 14) (lac.) ll 1/ fH. 17.10-13 ( 27) [D. 38.17-40.2 ( 26)}
Br. 16 (lac.) 12
11
H. 18.1-19.8 (S; 28- D.42.11-46.11
30) ( 27-29)
Br. 11 (lac.) 13 11 H. 19,9-13 ( 31) D, 46.12-16 ( 30)
Br. 18 (lac.) 14 11 H. 19.14-25 ( 32) D. 46.17-48.9 ( 31)
Br. 19 (lac.) 15 11 H. 19.26-20.6 (; 33) D. 48.10-17 ( 32)
Br. 20 (lac.) 16 !/ H. 20.6-21.4 ( 34) D. 48.18-525 ( 33)
Br. 21,1-18 (lac.) 73.1-13 17 11 H. 21.5-22.25 ( 35) D. 52.6-58.7 (S 34)
Br. 21,19-40 73.13-74.35 (lac.) 18 11 H. 22.25-24.28 ( 35) D. 58.7-64.7 ( 34)
Br. 22 (lac.) 18 11 H. 24.28-25.5 (S 35) D. 64.7-13 ( 34)
Br. 23,1-3 (lac.) 19 11 H. 25.6-14 ( 36) D. 66.3-10 ( 35)
Br. 23.4 (lac.)
-
H. 25.14-18 ( 36) D. 66.10-14 (S 35)
Br. S 24-25 ('" 29B-C) (lac.) [,; 20-22]
'"
[H. 27.2-28.14 [0.72.6-76.13 ( 36)}
(= Sf 24-25 Botte) C 37)]
Br. ;26 (lac.) 75.1-4 [ 23J 11 H. 25.19-24 ( 37) D, 66.15-68.3 (; 36)
Br. S27 75.5-9
IS 241 11 H. 25.24-29 ( 37) D. 68.4-9 ( 36)
Br. 28 15.10-76.3 I 25] 11 H. 25.29-26.23 ( 31) D. 68.10-70.14 (S 36)
Br. ; 29Aa 76.4-6 [S 26] IJ H. 26.23-27 (S 37) D. 70.14-72.3 (S 36)
Br. ; 29Ab
-
H. 26.27-27.2 (; 37) D. 72.3-5 ( 36)
Br. 29B.1-2 (: 24) ;20
::
H. 27.2-6 (; 37) D. 72.6-11 (S 36)
Br. 29B.3-4 (= 24) ;21
::
H.27.6-9 ( 37) D. 72.1l-14 (S 36)
Br. 29C.1-9 (= 25) ;22
'"
H. 27.9-26 (S 37) D. 74.1-15 ( 36)
Br. 29CIO-15 (= 25) -
-
H. 27.26-28.10 ( 37) D. 74.15-76.9 ( 36)
Br. 29<:,16 (cp. 23,4) - S 22
::::;
H. 28.11-14 ( 37) D. 76.10-13 ( 36)
(::::; ; 26 Botte)
Br. ;29D
-
H. 28.15-25 (S 38) D. 76.14-78.5 (S 37)
[Br. 26J [(lac.) 75.1-4] ;23 11 rH. 25.19-24 cs 31)] ID. 66.1S-68.3 (S 36)}
[Br. 27) [75.S-9] ;24
11 [H. 2S.24-29 (S 37) [D. 68.4-9 (S 36)J
[Br. 28J [7S.10-76.3j ;25 11 [H. 25.29-26.23 [D. 68.10-70.14
(t 37)1 (S 36)]
[Br. S29AaJ 176.4-6] ;26
11 [H. 26.23-27 (S 37)] [D. 70.14-72.3 (S 36)
Br. lOA 76.7-13 ;27 1/ H. 28.26-29.4 (; 39) D. 78.6-11 (S 38)
Br. 30B (= 1) [67.31-68.13] [Introduction]
:::
H. 29.5-17 (S 40) D. 78.12-80,6 (S 39)
Ethiopic I Ethiopic n (Sinodos)
[Baptismal order; Euchologionl [Texts nos. 9- + H. 29.5; 29.17-42.19 0.78.12; 80.7-126.2
101
( 40) ( 39)
BRADsHAw, 2002 Latin Ethiopic I Ethiopic 11 (Sinodos)
Br. ; 31 76.14-28 28
= H. 42.20-43.2 ( 40) D. 126.3-11 ( 39)
294
The >so-called Traditio apostolica
f
: preliminary observations on the new Ethiopk evidence
Br. 32 76.29-77.4: 29 11 H. 43.2-9 ( 40) D. 126.12-128.2 (' 39)
Br. )3 77.5-16 30
=
H. 43.10-19 (S 41) D. 128.2-14 ( 40)
Br. ,4 77.17-23 31 11 H. 43.20-25( 42) D.128.13-18(41)
Br. 35 77.24-31
-
H. 43.26-44.4 ( 43) D. 130.1-8 ( 42)
Br. 36 77.32-78.2 32 11 H. 44.5-10 ( 44) D. 132.1-6 (S 43)
Br. 37 78.3-7 33 1/ H. 44.1 1-17 ( 45) D. 132.7-14 ( 44)
Br. lSA 78.8-14 ;34 1/ H. 44.17-27 ( 45) D. 132.14-134.5 ( 44)
Br. 388 (cp. 42-43) 78.15-35 (lac.)
Br. 39 (lac.) 34 1/ H. 44.28-45.6 ( 46) D. 134.6-13 ( 45)
Br. 40 (lac.) [36] If H. 45.7-11{ 47) D.134.14-136.2 ( 46)
Br.,n (lac,) 79.1-80.14 35 11 H. 45.12-48.2 (S 48) D. 136.3-144.3 ( 47)
Br. 42 (cp. 38B,I-4) 80.14-29 35 1/ H. 48.2-15 ( 48) D. 144.3-16 ( 47)
Br. 43.1-3 80.30-35 (lac.) 35 11 H. 48.15-26 (S 48) D.144.16-146.10
(cp . .38B,5-6) ( 47)
Br. 43.4 (cp. 388) (lac.) IS 38b] /I H. 48.26-29 ( 48) D.146.10-12(S47}
Ethiopic I Ethiopk n (Sinodos)
[DtpJ X"Pu1l4cirwv (Cons!. aposL vm 1- [Text no. 6J + H. 49.1-54.18 (SS 49-52a)
2)1
BRAosHAw. 2002 Latin Ethiopic I Ethioplc II (Sinodos)
[Br. S 40j [(lac.) J 36 /I [H. 45.7-1l( 47)} [D. 134.14-136.2
(S 46)]
Ethiopic I Ethiopk II (Sinotios)
Decree of the Apostles (Acts 15020; In 37
=
H. 54.18-20 ( S2b)
19.36)
Didache {12.3-5.7-12: 12,1-5; 13,1.3-7; ;37
=
H. 54.20-55.29 ( 52,)
8,1-2)
Didascalia (12; cp. Const. apost. II 57,2- ;380 = H. 55.29-57.9 ( 52d)
58.6; 1159)
BRADSHAW, 2002 Latin Ethiopic t Ethiopic Il (Sinodos)
[Br. ~ 43,4 (cp. 38B)] ((lac.) 1 S38b
::::
H. 57.9-11 ( 52e)
Ethiopic I Ethiopic II (Sinodos)
-
H. 57.11-16 ( 52j) (Const. apost. V1I13.l)
H. 57.16-25 (S 52g) (Const. apest. VIII 3,2)
Parallel section to Const. apost. Vlll 4- Text no. 5 1/ H. 57.26-78.15 ( 53-72)
46,17
nlpl P t ~ w V (Const. apost. vm 1-2) Text no. 6 + [H. 49.1-54.18) (SS 49-52a)]
Apostles and disciples Text no. 7
""
(in some mss. only)
Names of the months Text no. 8
'"
(in some mss. only)
Baptismal order Text no. 9 + [H. 29.5.29.17-42.19 [D. 78.12: 80.7-126.2
( 40)] ( 39)]
Euchologion Text no. 10 + (only partially corresponding)
295
Alessandro Bausi
Some observations emerge at first sight. The first concerns the contradictory char-
acter of 'Ethiopic If. This canonico-liturgical collection is basically a translation
from Arabic
lO
, probably dating from the 13thll4th cent. Nonetheless, as it has
been repeatedly remarked 11, numerous passages of 'Ethiopic If do not derive from
an Arabic Vorlage: they have been extracted and borrowed
12
from an earlier Ethio-
pic version translated from a Greek Vorlage. i.e . <Ethiopic r. With limited refer-
ence to the texts dealt with in this article 13 , this is true for Epistle 70 by Cyprian of
Carthage (Text no. 3), for a number of passages within the Traditio apostolica of
'Ethiopic r ([Text no. 4] cp. Br. 1; 3,5-6; 24-25 = 29B-C,1-9.16; 31; 33;
43.4), for baptismal and other prayers extracted from the Baptismal order (Text
no. 9) and the Euchologion (Text no. to) as well as for other very short interpo-
lated texts, such as the Apostles and disciples (Text no. 7) and the Names of the
months (Text no. 8).
There are also a few passages in 'Ethiopic Ir that may be ancient remnants,
although they miss in 'Ethiopic r: they are verified by the strict correspondence
with the Latin version and the divergence from the Coptic and Arabic ones. They
could derive from a third different Ethiopic recension (independent from both
'Ethiopic r and from the Arabic-based (Ethiopic In. or, even more likely, from a
more complete witness of the Aksumite collection than the only one known to us at
present. One must consider, however, that prayers omitted in the 'Ethiopic r re-
cension of the Traditio apostolica (cp. Br. 4, but esp. 4A-13; 7,2-5; 8,9-12)
should be compared with those found in other sections of the Aksumite collection"
such as the Euchologion (Text no. 10). In other cases the text of 'Ethiopic It is
10 Cp. GlIIDl. 1905; DUBNSING, 1946, pp. 9ff.; BOTTE, 1963, xxxix-xli.
li This happened, in particular. after the first edition and translation of both Ethiopic and
Arabic versions of the Synodus Alexandrina by HORNER, 1904: cp. VON DER GOLTZ,
1906b, followed by the fundamental contributions by ScHWARTZ, 1910. and CONNOLLY, 1916;
but cp. similar observations by the later editors of the Arabic text, PtRIER, 1912. p. 572, and 4
the Ethiopic portion corresponding to the Traditio apostolica. DUENSfNG, 1946. pp. 8 ( (p. 9;
in spiter Oberlieferung); also AlIDET, 1958. p. 45, n. 1; on the right basis of a Greek
Vorlage for the Ethiopk I1tpi xapl<1j.tarwv, EsHETU, 1988 (in a contribution neglected also by
meticulous STEIMER. 1992) has drawn the erroneous conclusion that the whole of the Ethiopk.
texts published by HOB-NER, 1904 (i.e . the Ethiopic Synodus Alexandrina, cp. below) were direct
translation from the Greek. as well as other untenable implications. For the role of Ethiopic texts
in past research, cp. BAUSI. 2003. pp. 22 ff., 29 tT . with further references.
12 We do not know exactly how and when. According to a preliminary hypothesis, the m ...
astery of Dabra I:Iayq 'EsUfinos. Wallo, NorthCentral Ethiopia. may have played some role. in
the period between the 13
th
and 14th cent. (cp. below). The Aksumite collection. however. was stil
known as such till the first half of the 15
th
cent. at least. For further details. cp. BAlISI,
pp. 537t;2006b.pp. 53t
13 For a full list of texts which underwent a process of absorption and re-arrangement
'Ethiopic l' (the Aksumite collection) into 'Ethiopic lI' (the Ethiopic Sinodos) as well as into other
works cp. BAUSI, 2006a, pp. 2006b. pp. 49-53. prusim.
296
The )so-caIJed Traditio apostoliC3<: preliminary observations on the new Ethiopk evidence
clearly corrupted and secondary (e.g . the second part of Br. 29A, that I have
termed 29Ab; probably 29C,10-15; 29D).
Other texts extracted from 'Ethiopic r and inserted immediately after the new
version of the Traditio apostolica into <Ethiopic U' cause much more confusion.
These are the short treatise fIepl xaplup.a:rwv (Constitutiones apostolorum VIII 1-2
[Text no. 6]) and various texts forming the two final chapters of the Traditio apos-
tolica in tEthlopic r ( 37-38). The latter ones have no correspondence with
other versions of the Traditio apostolica, except for the very last passage (Br.
43.4). These texts are the Decree of the Apostles (Acts 15,20; In 19,36); the Di-
dache {12,3-5,7-12; 12,1-5; 13,1.3-7; 8,1-2); the Didascalia {12; cp. Constitutiones
apostolorum II 57,2-58,6; also preceded by a short passage on the celebration of
the sabbaths to be compared with Constitutiones apostolorum n 59)14; the final
passage (Br. 43,4). The existence of a double source for 'Ethiopic If also explains
why it has the final passage twice: (1) H. 48.26-29 = D. 146.10-12, and (2) H.
57.9-11. Moreover, the transitional formula that in <Ethiopic II' immediately fol-
lows upon the 'second ending> (H. 57,11-16 = Constitutiones apostolorum VIII
3,1) of the Traditio apostolica and precedes a re-arrangement comparable to the
'Introduction' of the Traditio apostolica (H. 57.16-25 = Constitutiones apostolo-
rum VIII 3,2) clearly betrays its later character, as it shares an error with the Ara-
bic version 15
There is thus sufficient evidence that some portions of 'Bthiopic II' directly de-
pend upon 'Ethiopic r. 'Ethiopic Il' added a number of 'innovations' of its own
(such as the displacement of the Introduction, cp. Br. 1), while retaining several
inconsistencies of (Ethiopic r. This may be demonstrated by a doser examination
of the rather incongruous final chapters of <Ethiopic r, which proceed as follows:
14 The text is the same as in HORNER. 1904, pp. 55.29-57.9 (; 52a); it partly corresponds to
the Latin Didascalia. 29.3-10 (cp. H. 56.14-19) and 29.20-30.13 (cp. H. 56.19-57.9), in HAULER,
1900. pp. 42 f.; TIDNER, 1963, pp. 47 f.; cp. also VOOBUS, 1979, text. vol. 1I, pp. 143f. The Latin is
acephalous and the first two lines (29.1-2: cum disdplina et sobrietate vigilare et intentam aur-
em habere ad verbum domini)) do not exactly correspond to the beginning of the Ethiopic (H.
55.29-56.2; cp. transi., HORNER. 1904, p. 194.29-31: And in your churches. ye presbyters and
deacons, and all the congregation (on) the sabbaths. make a place for the brethren, having or-
dered it with all diligence and care, cp. Latin cum disciplina et sobrietate). which is instead to
be compared with Constitutiones apostolorum II 59, where the observance of the sabbaths is
mentioned; the immediately following passage of the Ethiopic corresponds in contents more or
less to Constitutiones apostolorum II 57;l ff.
I) Cp. Constitutiones apostolorum VIII3,l, Ta IlEV ouv npaml TOU A6you tt:e9tJ!t:Ba 11'tpi TWV
xaptO}lo:rwv. ooanep 0 80, KaT' t<Slav j30UAll<1lV 11'aptGX,ev av9pwnot<; KTA., ed. MTZGER, 1985-
87. voL III. p. 138; the Coptic version corresponds to Greek xaptollaTwv, cp. DE LAGARDE, 1883,
p. 273.11, transl. in HORNER. 1904, p. 340.4, gifts; the edition of the Arabic version, cp. PERJER
- PBRIER, 1912, p. 632.4, gives [ dons 1 as a conjectural translation, but the text. ibid., p. 632.3, n.
7, has nisd', women; so has the Ethiopic. cp. HORNER, 1904. p. 196.21, gifts (n. 2, Ut.
'women'), as a conjectural translation. while the text. ibid., p. 57.12, has 'anest, women;
cp. BAUSl, 2003, p. 31, n. 45; 2oo6b, p. 58, n. 28.
297
Alessandro Bausi
35 (<<Balenta $Qlat, Concerning prayer) == Br. 41-43,1-3; 36 (<<Ba'enta
meqtlbertlt [sic], Concerning cemeteries) == Br. 40 (transposed); 37 contains
an interpolation (Decree of the Apostles; Didache); 38 opens by the same title as
35 $alot, Concerning prayer) but seems to consist of an interpola-
tion ( 38a == Didascalia), after which the ending comes ( 38b) == Br. 43,4. While
36 (<<Concerning cemeteries) was probably displaced from its original place be-
fore 35, the fact that 35 and 38 have the same title (<<Concerning prayer)
makes it likely that they originally formed a unity being the final chapters of the
Traditio apostolica in agreement with the Latin version (Br. 41-43). This unity
was broken by several interpolations ( 37 and 38a == Decree of the Apostles;
Didache; Didascalia)y which, together with the displaced end ( 38b), were taken
over as a whole by 'Ethiopic II' (H. 54.18-57.11),
Like the other versions of the Synodus Alexandrina
16
, 'Ethiopic If has a section
IIepl xapIGp.a:rwv == Constitutiones apostalarum VIII 1-2 (H. 49.1-54.18): in the
very case of 'Ethiopic If, it immediately precedes the interpolations. Although
the section is an element which can be attributed to the common heritage of the
Synodus Alexandrina, the version in 'Ethiopic Ir does not seem to belong to the
bulk of what derives from an Arabic Vorlage. On the contrary; it has but minor
differences from the recension found in (Ethiopic r (Text no. 6), which in turn is
marked by peculiarities of its own, such as the attribution to Clement
'
'', We can
16 For the Copric version, cp. DE LAGARDE, 1883, pp. 266.30-273.10 (; 63), transL in
NER. 1904, pp. 332.10-340.2; for the Arabic one, cp. PERlBR. 1912. pp. 622.3-632.3 (; 48-51),
transl. ibid., pp. 622.4-632.3.
17 The 'Ethiopic r version attributes the llepi xaptoptXTwv to Clement (incip;t: Ba'enta iD-g*
gat waiimatat wal;tegaga [si,] za-beta krestiyan. $er'at 'emhabe Qalemenfoslt. On the charisms.
the ordinations and the laws of the Church. Rule from Clement) and has no subdivision in
paragraphs. Besides the only manuscript of the Aksumite coUection. there is to my knowledge
only one ms. - EMML 1843, an ancient witness of the Ethiopic Sinodos - which contains also the
same recension as that of'Ethiopic r. EMML 1843 has, respectively: (1) on fols. 26vi>31" four
canons numbered ; 48-51 as part of the Synodus AJexandrifla (as in the best manuscript tradi-
tion, corresponding to S; 49-52 in HORNER'S, 1904 edition::::: H. 49.1-57.25): they contain. as
expected. also the <Bthiopic U' revised recension of the ne-pi XaPUlf1O:TWV (standard recension of
the Ethiopic Sinodo$ = H. 49.1-54.18); (2) on fols. 1181'l1120
rb
, two isolated canons numbered
SO-51 (as in the best manuscript tradition. corresponding to 51-52 in HORNER'S, 1904
edition::::: H. 53.3-57.25): they are simply repetition of the preceding ones and contain the final
part of the Ilpi XaplUfltlTWV (H. 53.3-54.18), in the same standard recension; (3) on fols. 6O:
b

62"", a third. although defective. occurrence of the I1epi Xtxp'optlTWV. but in the recension. of the
Aksumite collection (corresponding to H. 49.1-54.3): accordingly. there is no subdivision into
canons and the text is attributed to Clement. with identical indpit as the .Aksumite collection
(Ba'enta $aggat waSimatat wal)egaga [sic] m-beta krestiyan. Ser'at 'emhaba Qaltmentos), with
only a linguistk variant (ordinary 'emhaba in the place of the archaic ' emhabett, for which cp.
BAUSl, 2005b, pp. 156ft, 16(H.). The triple presence in two rensions of the same text is a strong
evidence in support of the hypothesis that scribes of the monastery of Dabra f;iayq 'Estifinos.
where ms. EMML 1843 was written, were actively revising and rearranging texts, canonico-
liturgical collections included (cp. above),
298
The loo-called Traditio apostolica
t
: preliminary observations on the new Ethiopic evidence
therefore conclude that, although no longer attributed to Clement, the section
Qepl XaplulltXT'WV of 'Ethiopic Ir is almost certainly a slightly revised version of
the archaic translation preserved in 'Bthiopic r. and not a new translation from
Arabic - unlike most other Bthiopic texts of the Synodus Alexandrina.
The second main observation concerns the structure of the collection where the
Traditio apostolica is preserved
u1
, It has been noted that the Traditio apostolica or
its rearrangements (with the only exception of the Canons of Hippolytus) were
transmitted within the Collectio Veronensis (Didascalia, Canones
ecclesiastici, Traditio aspotolica). the Synodus Alexandrina (Canones ecc1esiastici,
Traditio apostolica, Constitutiones apostoiorum VIII). and one recension of the
Arabic Octateuchus Clementinusl, as direct or indirect witnesses of the Greek text;
or also the Constitutiones apostolorum and other recensions of the Octateuchus
Clementinus) which include rearrangements. The remarkable peculiarity of the
Traditio apostolica in 'Ethiopic r is its being clearly transmitted as an independent
text (the fact that it includes interpolated passages from various texts in the fmal
chapters, cp. does not diminish the importance of this feature). Whilst it
is preceded by Epistle 70 by Cyprian of Carthage (Text no. 3) and followed by a
section parallel to Constitutiones apostolorum VIII 4-46,17 (Text no. 5), it is well
distinguished from these texts. It must, however, be noted that 'Ethiopic r pos-
sesses all components of the Synodus Alexandrina: Canones ecclesiastici (Text
no. I), Traditio apostolica (Text no. 4), Constitutiones apostolorum VIII (Text
no. 5) and IIEpl XaplUfUXT'WV (Text. no. 6).
The incipit of the <Introduction' in the 'Ethiopic r Traditio apostolica (Br. 1;
H. 29.5-17; D. 78.12-80.6) is immediately preceded by a rubricated title. The in-
terpretation is problematic due to palaeographic reasons (interchange between
ta and d )21 and to the ambiguity of one word (<<qadamib, either adjective or
III This is one of the few aspects that are somewhat underestimated in the presentation by
BRA DSHAW, 2002.
19 <Bipartite' or <tripartite collections', cp. Born,. 1963. pp. xvii-xxvii; HANSSENS. 1965a,
pp. 3-60; MAGNB, 1965. pp. 36-39; BOTT, 1975. p.83; MAGNE, 1975. pp. 13-22; STRIMER,
1992. pp. 28-148. esp. pp. 106-48; FAIVRE, 1995. pp. 17-24; MARKSCHIES. 1999. pp. 3-13; cp.
also KOHLBACHER. 2004, esp. pp. 305-10. Most of the essential bibliography is easily available.
as usual, in CPG nos. 1730-43.
20 The third book of the almost completely unpublished Arabic version of the Octateuchus
Clementinus is an important witness of the text of the Traditio apostolica; cp. RIEDEL, 1900,
pp. 121-29, esp. p. 126; GRAF,1944, pp. 560 f . 563 f., 581-84, with further bibliography; MAGNE,
1965, pp. 37 f.; COQUIN, 1974, pp. 171 f.; MAGNB, 1975, pp. 18 f.; STEIMER, 1992, pp. 141-48;
FAIVRE, 1995, pp. 17-19.24. Two canons published by PERIER, 1912, pp. 555f.) text and transl.:
S 33 (cp. Br. S 7.0, on the ordination of the priest, and 67 (cp. Br. 40), on the cemeteries,
make it dear that there is definitely no direct connection between this Arabic version and the
'Ethiopk l' text of the Traditio apostolica in the Aksumite collection; cp. below sample passage
no. 4.
21 As it happens for other signs, qa and q in particular, the distinction between the sign
ta (first vowel order) and ut (sixth vowel order) is not observed at all: this is exactly what
299
Alessandro Bausi
noun)22. It may be read either Qadamit ser'at 2, lit First Rule: 2 (or even,
though less likely, Beginning: Rule 2), or Qadamita ser'at 2, lit. Beginning
of the 2nd Rule (or, less likely, First of the 2 Rules)}, with singular serat in
the place of plural ser'iitat). I am inclined to give preference to the latter inter-
pretation, Beginning of the 2nd Rule. In any case, the 'Ethiopic r Traditio apos-
tolica is clearly (1) a definitely independent document. and (2) the second (less
likely: the first) in a series of 'Rules', even if there is no numbering which either
continues or precedes that of the '2nd Rule' in the Aksumite collection.
As for the division of 'Ethiopic l' Traditio apostolica into thirty-eight chapters,
the same number of chapters, although with different contents, is found in the
Canons of Hippolytusl
3
The latter being the only independently transmitted text
(not included in a collection) where elements of the Traditio apostolica are likely
to be preserved. it can not be excluded that the number is not accidental but is the
very last remnant of a particular recension of the Traditio apostolica.
Apart from this minor element, all available evidence clearly points to several
conclusions. We must assume that the only extant manuscript of the Aksumite
collection (speaking in strict philological terms) is one of the witnesses to the ar-
chetype of the Aksumite collection, and as such. it is marked by errors (innova-
tions) of its own (iectiones singulares: internal displacements of some chapters,
short omissions, easily identifiable interpolations). Yet, it is definitely also a new
independent witness to the archetype of the 'so-called Traditio apostolica': numer-
ous agreements between Latin and 'Ethiopic r versions testify to its oldest so far
retrievable textual phase and configure, at the same time, conjunctive errors (in-
novations) of all the other witnesses. Title and numbering confirm the relatively
independent status of 'Ethiopic r Traditio apostolica within the Aksumite o l l e ~
tion. This means that the Aksumite collection attests a textual phase preceding that
happens in the oldest Ethiopic manuscripts known so far. cp. the Gospels of'Abba Garima nand
Ill. and ms. Biblioteca Apostolica Vaticana, Aethiop. 25, discussed by ZUURMONP, 1989. II part,
pp. 49, 52. 57. These substitutions certainly led to erroneous readings in later (assuming the
feature is chronological) or different local (if the feature is diatopical) traditions, where ta.) I
t and qa I (q were consistently used and distinguished. and to additional errors as a con-
sequence of attempts at scribal corrections. This kind of error is directly linked to a precise
palaeographic context. For the individuation of an error which is directly linked to a precise
linguistic context (ycbe I dibe), cp. BAUSI. 2005b. p. 163.
II Cp. DILLMANN, 1865, cc. 463 f.; LBSLAU, 1987, p. 421a.
13 Cp. COQUIN, 1966; BRAKMANN, 1979; BRAPSHAW,1987; STEIMER,1992. pp. 72-79; cp. also
the Index of Copto-Arabic origin in the Ethiopic Sinodos, BAUSI, 1995, text, p. 7, transl., p. 3; the
Ethiopic Synaxary too credits Hippolytus with 38 canons on the law of the Church, cp. BUDGE,
1928, p. 596; COLIN, 1992, pp. 492-95; the same in the Copto-Arabic Synaxary; cp. also MARKS-
CHIBS, 1993, pp. 39-43. DIX, 1937 followed his predecessors Emst Jungklaus and Burton Seott
Easton in adopting for his reconstruction of the Traditio apostolica a numbering in 38 chapters,
cp. BRADSHAW,2002,p. 12
300
The .so-called Traditio apostolica(: preliminary observations on the new Ethiopic evidence
of the 'bipartite> or 'tripartite collections' (Synodw A1exandrina included), and
since 'Ethiopic r contains each single component of the Synodus Alexandrina as
well (as independent texts it is also likely that the Aksumite collection immedi-
ately preludes to it. Numbering of 'Ethiopic r Traditio apostolica demonstrates
that it was probably understood as the second in a series of 'Rules'. Whilst no
IWIDbers appear before or after the '2nd Rule' in the Aksumite collection, the Tra-
Mtio apostolica may have been displaced from the place it occupied once and to
which it owes its numbering.
The next question to ask is what preceded the 'so-called Traditio apostolica'
.... 'liven that, in consideration of what is stated in its <Introduction" it must have
l>een a text 'On the charisms. The most obvious answer is that it is the short
treatise IIepl (Cons!. apost. VIII 1-2). It is found in the .Aksumite
collection as a separate text attributed to Clement (also in the Synodus Alexandri-
Ita, but not separately and without attribution). and with the comprehensive title
the charisms, the ordinations and the laws of the Church. Rule from Clem-
ellt', The major challenge of this hypothesis is the widely accepted opinion that
the Oriental traditions both of the I1tpl and of the so-called parallel
sections to Constitutiones apostolorum VIII are secondary developments either
from the Constitutiones apostolorum or from its Epitome2
4
Without venturing
to approach this crucial question in detail
25
) I limit myself to stating that the
new Ethiopic pieces of evidence make a re-consideration of all the elements26
14 This assumption, in fact. has been considered definitive since ScHWARTZ'S, 1910 and CON-
NOLLY'S, 1916 contributions. although it seems clear that Connolly Simply did not realize that the
section fJepl xapluflarwv is also contained in the Synodus Alexandrina: cp. ScHWARTZ, 1910,
p. 38 (repr. p. 270): Dagegen hat der Verfasser der apostolischen Konstitutionen aus dem Tite!,
den er in der Einleitung der KO fand. ein Kapitel eigener Erfindung [8.1.2J herausgesponnen
und vor der Oberarbeitung del KO an die Spitze des Buches gestellt; die ersten Worte der Bin-
leitung behielt er bei. um zur KO Uberzuleiten)j ibid., p. 7 (repr. p. 20S). 49-72 iith. 48-71 amb.:
der ParaUeltext zum 8. Such der apostolischen Konstitutionen. im wesentlichen mit dem sahi-
dischen Text Lagardes ubereinstimmend, with a detailed description of the contents of the Sy-
nodus Alexandrina. Constitutiones apostolorum VIlll-2 included; CONNOLl.Y, 1916, p. 43: A.e.
viii 1-2, on charismata. is not found in Eg. e.O., the principal source of bk viii; so that this
passage was either composed in its entirety by the A.C. compiler himself, or based by him on
some document other than Eg. C.O., and similar statements on pp. 140. 147 f.; MAGNE, 1975,
pp. 24-32; up to MARKSCHJES, 1999) p.27, who does not discuss Schwartz's statement:
Schwartz belastete seine Hypothese zusatzlich durch die Annahme. daB die zwei austUhrUchen
Kapitel Uber die Charismen. die in den 'Apostolischen Konstitutionen' der zitierten Passage
ausgehen und in der sonstigen Traditio-Oberlieferung keine ParaIlele haben, vom Kompilator
aus 'eigener Erfindung herausgesponnen' worden sind.
25 This should probably be a task of a research team, including the re-edition of a number of
texts.
16 It must be noted that Anon, 1958, pp. 34-45. esp. p. 39. n. 1, dearly realized that the flEpl
xp1fIar())v in the Synodus Alexandrina. and esp. in the Ethiopic version (where also fragments
of the Didache - cp. the different opinions by NIEDERWIMMRR, 1989. pp. 44 f.; SCHC>LLGEN, 1991,
p. 89 - and of the Didascalia are transmitted) requires a detailed explanation. He hypotheSized
301
Alessandro Bausi
more than necessarf7. The fact that in the Latin collection the treatise is missing
and that in the Aksumite collection it is displaced28 is an obstacle that can be easily
overcome: the Latin collection is defective and what followed in the codex is not
known29. Moreover. 'uralte' transpositions or even suppressions might have oc-
curred in both the Latin and the 'Ethiopic I' versions.
In this case, should the hypothesis of any connection with the title flepl
Xap'C1/,ux:rUJv cbroOTol.,1CPl still be considered
30
, the 'so-called Traditio
(cp. AUD!.T. 1958. pp. 37ff.) that within the tripartite collection (according to him: Canones ec-
clesiastici. Traditio apostolicct, lIspl xapt(]llaTwv) the latter two sections (Hippolytean writings)
have been transposed (i.e . that the original sequence was: lItpi XtxplupaT(QV, transitional formula
[H. 57.11-251. Traditio apostolica). However. this hypothesis is invalidated by the secondary
character of the formula itself in comparison with the archaic and independent character of the
lIepl XP'UpIXTWV section as demonstrated by the Aksumite coHection. A reassessment of the evi-
dence, although with some exaggerations and philological approximations, was proposed some
years ago in the contribution by ESHETU, 1988; cp. also BAUSl. 2003. pp. 30ft".
27 Just to give some examples, the statement by MARI<SCHIBS, 1999, p. 29 {Angesichts dieser
weit verbreiteten theologischen Zusammenhange mU es nicht verwundern. daB in der durch
Bemard Botte rekonstruierten Grundscbrift das Wart donatio lilt XQptal-la nur noch ein einziges
weiteres Mal [i.e.} Br. 14] neben den zitierten Stellen [i.e . Br. S 1,1; 1.4] vorkommt und andere
Aquivalente des griechiscben Wones fehlen) has no basis: according to 'Ethiopk J' Traditio
apostolica, Bthiopic perfectly equivalent to Greek xaplO'lla. is found (along with Br. 14)
also in Br. S,3,2; 2SC.8; 41,14; 43.1. The same applies to the statement (MARI<SCHIBS, 1999,
pp. 25 f.. 34.; 2001. pp. 590 f.) that the term traditio (Latin 68.3) in the 'Introduction' (Br.
1,2) would reflect not the original Greek na.p<i6oo1<; (ibid., p. 25: Die durch Hanssens rekon-
struierte griechische Urfassung H. beruht nur auf dem lateinischen und athiopischen Text); it
would reflect instead &a"f61twol, of Constitutiones apostolorum VID 3,2. In fact, quite on the
contrary, both Latin occurrenO!S of traditio in the 'Introduction' (<<ad verticern tradition is, Latin
68.3; traditionem, Latin 68.5-6) are translated with one and the same Ethlopic term, as it was
evident in the available edit.ions (H. 29.10 = D. 78.16; H. 80.12 D. 80.1). Moreover, the same
term occurs for a third time in 'Ethiopic l' in a passage that is lost in the Latin version (Br.
43.3): for apostolicam tra(ditionem)>> (Latin 80.35) or apos{tolicam traditionem)>> (Latin
78.35), 'Ethiopic l' (Br. 43,2-3) has a synonymous abstract noun from the same root; cp. below.
sample passage no. 6 (c). The underlying Greek term for Latin traditio was definitely Jt(lp<ioo-
en,.
U Instead of immediately preceding the Traditio apostolica, it follows the latter text. and not
immediately, the sequence being Traditio apostolica; Parallel section to Constitutiones apostolor-
um VIII 4-46,17; Uepl xapt(fp.aTWV.
29 Cp. STIHMBR. 1992, p. 41. n. 57, on J. Magne's thesis: Wieso feWt die interpoIierte Char-
ismenpassage im FragVer/L [i.e., in the ColIectio VeronensisJ, obwohl sleh dort die transition
[sicn und der Epilog tinden? Den Hinweisen bei MAGNE J.) Diataxeis 61 [i.e MAGNE. 1975,
p. 611. ist zu dieser Frage lediglich zu entnehmen) daS die Charismenpassage auBer vom Kom-
pilator der CA von alIen anaeren Oberarbeitern der Sammlung weggelassen wurde,
und zwar wegen ihres Charakters aIs corps emmger'. On the general understanding of the flepi
Xaplf1lllXTWV cp. also below.
30 For the question of the attribution of the Traditio apostolka to Hippolytus. which I can
not even try to summarize here, cp. the detailed discussions by MARI<SCH1ES, 1999. pp. 21-39;
SlMONETTI. 2000. pp. 70-139, esp. pp. 92., 124tf., 129f . with extensive bibliography; cp. also
302
The tso-called Traditio apostolica<: preliminary observations on the new Ethiopic evidence
t:#postolica' would be an anonymous church order. connected at a certain stage of
textual history with the treatise llepl xapl(JlJ-a:rwv, and possibly pseudoepigra-
phicallyattributed to Clement. This would agree with the suggestion (first out-
lined by M. Richard, later resumed by others) that it is a collection of
1"'" &brO(JTOAWV, as it happens for the only Greek fragment of the 'so-called Tradi-
tie apostolica' known so far3l. A hypothetical textual phase antedating the trans-
position of the IIepl xapl(JlJ-aTwv and the 'so-called Traditio apostolica', where the
church order would have been composed of the sequence IIepi XaP'(JIJ-JXTWV - 'so-
called Traditio apostolica'. may thus be propesed. This text-critical reconstruction
is possible provided it is acknowledged that the question of the respective origin,
authorship, sources is still to be solved - a rather literary than philological ques-
tion, after all.
This explanation - speculative as it might be - still belongs within the range of
an-critical hypotheses and is based upon the manuscript witnesses at our dispo-
$al., including the new Ethiopic evidence. The anti-reconstructionist wave in phi-
..... lelogical studies - that has inspired, and not without reason, some important con-
.'< meutions on the 'so-called Traditio apostolica' aiming at retrieving different layers
of liturgical practicel2. - should be possibly countered by the recovery of sound
BRADSHAW, 2001; MARKSCHIES, 2001; METZGER, 2001; the most comprehensive collection of
evidence is still that by HANSSENS, 1965a.
31 Cp. BOTTE, 1963, pp. 82 f.. n. 3; RICHARD, 1963. p. 79; 1964. pp. 48, 52 f.; MAGNE, 1965.
pp. 35 f., 63 if.; BOTTE, 1966, pp. 182 f.; MAGNE, 1975, pp. 8,21 f.; METZGER. 1985-87, vol. I, p. 17;
1988. pp. 258f.; 1992a. pp. 26-34; STBIMER, 1992, pp. 39-43; FAIVRE, 1995, p. 31; MARKSCHIES.
1999, pp. 37f., where on n. 143 37 must be corrected into 36.
)2 Cp. the rather disappointing text-critical considerations by HANSSENS, 1966b, pp. 537 f.,
on CoQUIN'S, 1966 edition of the Canons of Hippolytus: Pour notre part, nous nous sommes
diverti a mettle en oeuvre pour la classification des trois collections et des huit manuscrits, un
procede utilise frequemment avec des bons resultats: celm de revaluation quantitative ou numer*
ique des procede compIementaire de leur evaluation qualitative; METZGER. 1992a,
pp. 17 if., esp. p. 22: Alors quel avantage peut*on trouver dans un tel essai de reconstitution?
Qu'apporte-t-il a l'histoire de la liturgie? Un texte fantome, dont trop d'eIements sont incertains
et dont on ne sait rien sur sa reception effectiVe (also ID., 1988, p. 244), has criticized BOTTE's,
1963 edition; he has also pointed out the peculiar transmission of the canonico-liturgical texts,
cp. METZGER, 1992b. p. 249; FAIVRE, 1995, p. 38: La Tradition apostolique a ere tres (trop ?)
largement travaillee. Les retroversions proposees (par Dix et surtout par Botte) ont permis un
progres considerable. Mais on devrait essayer d'aller plus loin en proposant une edition synop-
tique (faisant etat des differentes versions et des remaniements): ceci permettrait de ne plus voir
commente un texte hypothetique qui n'a peut-etre jamais existe te! queI; BRADSHAW, 2002,
pp. I3 f. These typical anti-reconstructionist statements retain some validity (as rightly Nrco-
LOTTl, 2005b. pp. 236 f., points out) if applied to the relationships between rearrangements
(which imply revision, updating, selection etc.), not to witnesses of one and the same text, unless
one assumes that every copying. transmission. translation is always reworking. This may possi*
bly be true under certain circumstances and more frequent for certain categories of texts (e.g., for
liturgical texts): yet. it must be demonstrated each time; cp. BAUSl. 2006d for some methodolo-
gical considerations on the transmission and text-criticism of Ethiopic texts.
303
Alessandro Bausi
text-critical methodology33. Text-criticism (which is based on <witnesses'), textual
history and critical analysis of sources should be kept apart, provided that they
pursue different aims
34

With respect to the witnesses of the 'so-called Traditio apostolica'35, there is a
gap between the Latin and 'Ethiopic r witnesses on the one hand, and the versions
of the Synodus Alexandrina on the other. Their relationships can be sketched as
follows. The formers testify to a relatively clearly identifiable textual phase and go
back to a common archetype, dating to the 4th cent. at the latest; the archetype can
33 Cp.) e.g . the correct methodological statements by BOTTE. 1955. p. 168: Les principes que
je viens d'exposer ne sont pas neufs ... Te ne crois pas qu'on puisse proceder autrement sous
peine de tomber dans la fantaisie. Il ne faut pas se fier aveuglement it aucune version. La question
n'est pas de trouver la bonne version, pas plus que dans une edition critique d'un texte grec on
ne doit chercher le bon manuscrit. Le tout est de faire un bon usage de tous les temoins. On
the other hand. on the basis of his documentation, ID., 1966, pp. 177-79, believed that the only
retrievable archetype of the Traditio apostolica was that of the <tripartite collection': Je sujs
arrive it la conclusion que toute la tradition textuelle remonte it la collection tripartite ... Quand
je pade d'archetype, je n'entends donc pas par la celui des seules versions. mais aussi des temoins
secondaires, even uhe maintained that the 'so-called Traditio apostolica' was originally, indeed,
preceded by a treatise on the charisms. cp. ID . 1960, p. 16: I'accord L-SAE [i.e.) Latin, Sahidic,
Arabic, Ethiopic) ne nous ramene pas directement a l'original, mais a un intermediaire commun,
c'est-a-dire it un archetype different de l'originaL n faut d'autant moins s'en ctonner que L et S
ont tous deux. avant la Tradition apostolique, la petite collection des Canons apostoliques. Ce
n'est pas un hasard. Les deux versions dependent done. non pas de l'original Oll la Tradition etait
precooee du traite des Charismes, mais d'une collection canonique qui unissait deux u v r s qui
n' ont rien de commune entre elles. Cp. also ID., 1975, p. 83: Or cette collection. au temoignage
de la version latine et des versions orientales. ne contenait pas le traite des charismes; GE'ER-
LINGS, 1991. pp. 155f.
)4 Cp. BRADSHAW. 2001. esp. p. 615: Although in part the standard canons of the text-cri-
tical method used to determine the original reading of any ancient text can be employed here. yet
the history of liturgically related texts presents special problems that demand the adoption of
other criteria. While other ancient manuscripts are subject to occasional attempts by copyists
to correct what they perceived to be doctrinal errors on the part of the original authors. such
emendations are relatively rare and much easier to detect than in liturgical texts and liturgically
related manuscripts. In these cases, in order to decide whether a particular element belong to the
original version of the text or is a later accretion. one has to resort to comparative study: is the
element in question consistent in vocabulary. theological content, and liturgical performance
with what is said elsewhere in the document and with what we know from other sources con-
cerning liturgical practice in the place and time period from which it is believed to Originate?;
ibid . pp. 616f.: Similarly. if the Apostolic Tradition is a multi-layered work. it may well contain
elements that belong to a very early period of the Christian tradition as well as elements from a
much later time ... Thus our investigation of the origin of the components of the church order
must extend to examining the individual small parts of rites and not rest content to allow one
element within a rite to be treated as determinate to the whole. But if the interest of the scholar
focuses on the origin of each component of a text, rather than impossible, textual reconstruction
becomes superfluous.
lS I will neither consider much reworked rearrangements nor the Arabic Octateuchus Clem-
entinus.
304
The )s(H:aUed Traditio apostolica<: preliminary observations on the new Ethiopic evidence
probably be reconstructed in detail by application of (classica1' text-critical meth-
",()(lOlClEV. The latter testify to a different textual phase and depend upon the com-
Mon archetype of the Synodus Alexandrina. Although less heavily reworked than
iother rearrangements, this later stage is the result of a systematic updating and
JeVision. What once again obscured this picture leading to overestimating the Sy-
nodus Alexandrina was the ambiguity of the Ethiopic version ('Ethiopic In in the
Sinodos. <Ethiopic Iris a contaminated witness: largely a recent transla-
len from an Arabic Vorlage, it retains elements of an ancient layer, that in turn go
back to the earlier 'Ethiopic r version. Fortunately, this ancient layer is now clearly
2,acernible owing to the comparison with 'Ethiopic I'. This distinction may lead to
Cl more reliable philological reconstruction of two different early textual phases of
the 'so-called Traditio apostolica': the one based on the agreement of the Latin and
r versions (possibly, of the Arabic Octateuchus Clementinus) and the
based on the versions of the Synodus Alexandrina. This analysis is further
...... , ............. Ar1 by the criterion of lateral areas, according to which the strict agreement
two early distant versions (Latin and 'Ethiopic r) guarantees the genuineness of
the transmitted text
36
In this case the agreement has an additional importance as
ensures that, in the textual phase attested by these two distant witnesses with
minor variants, the text we are dealing with is not a 'ghost-text'31 since it
Bisted and widely circulated as it is, with only minor variation in comparison to
other versions and rearrangements.
I have selected six sample passages from the new Ethiopic version to illustrate
my basic assumptions. They support the hypothesis that the 'Ethiopic r version in
:the Aksumite collection is radically different from the 'Ethiopic H' version in the
Sinodos, that the Ethiopic r version does not depend upon other versions known
SO far, and that the 'Ethiopic r version is a slavish verbum de verbo translation of a
lost text
J8

36 Cp. T1MPANARO. 2006. p. 87: if two witnesses at a great distance from one another agree
one another with little or no possibility of communication, and if the agreement is such that
can hardly be attributed to chance (that is. to polygenesis of innovations). then it must be
that they preserve genuine tradition)}; and more subtly. in a slightly different meaning,
what guarantees the greater degree of archaism of facts attested in the lateral areas is not the
lack of communication between such areas but the lesser dynamism and culw.ral prestige of their
inhabitants. The second case may certainly apply to the late-antique Aksumite kingdom; cp.
8AUSI, 2006b. pp. 45 f., n. 5. For other considerations on the transmission of Ethiopic texts from
Aksumite to post-Aksumite periods, 'p.lD . 2005b, pp. 167-69 (<<Appendix. A short note on the
philological background)).
31 Cp. METZGER, 1992a. p.22; SIMONETTI, 2000, p. 125; already METZGER, 1988, p.244:
document fantome.
38 The rubricated titles of the chapters of the Latin version can not be read. because the red
ink has completely vanished in the palimpsest manuscript Albeit present in the other versions,
they have been omitted here in order to allow a clearer comparison of the passages, with the only
exception of Br. 38A. because there the title is essential to a better reconstruction and under-
standing of the Latin text On their importance and on arbitrary use of titles in some editions, cp.
305
Alessandro Bausi
No. 1 (= Br. 6), <<Concerning the Offering of Cheese and Olives, is interesting
because it was attested so far by the Latin version only. The <Ethiopic r version
confirms the genuineness of the Latin. Different interpretations of the latter may
be proposed on its basis. No. 2 (= Br. 36), That It Is proper to Receive the
Eucharist Early at the Time It Will Be Offered, before They Taste Anything, is
considered since it is attested by the only known Greek fragment. It shows the
complete slavishness (verbum de verbo) of the Ethiopic version. No. 3 (Br.
38A), That It is Not Proper to Spill Anything from the Cup, confirms the
literal correspondence of <Ethiopic r with the Latin version. The much more de-
veloped text of 'Ethiopic II' has been omitted in this case. No. 4 (Br. 40), Con-
cerning the Places of Burial, offers a rare occasion to compare it to a passage from
the Arabic Octateuchus Clementinus. The comparison excludes the possibility that
the <Ethiopic l' version might be a translation of this conservative Arabic witness.
No. 5 (Br. 38B,I-4 and 42), ConcemingtheSign of the Cross, is presented in
consideration of the much debated interpretation of this problematic passage. It
appears that in this case <Ethiopic If was conflated from different textual layers,
and 'Ethiopic r proVides dues to conjectural proposals on the archetype text. No.
6 (Br. 38B.5-6 and 43,1-3), Conclusion, evidences both the great divergence
of'Ethiopic l' from the text of the Synodus Alexandrina (in this case, for simplicity,
represented only by 'Ethiopic If), as well as its problematic interpretation in ab-
sence of the Latin version.
(1) Br. 6 ( [Concerning the Offering of Cheese and Olives] )
Cp. DIX, 1937, pp. IO. ( 6); BOTTE, 1963, p. 18 ( 6); HANSSENS, 1 965a,
pp. 422-25; 1970, p. 76 ( 24); GEERLINGS, 1991, pp. 228f. ( 6); PERTTO,
1996, pp. 112 f. ( 6); BRADSHAW, 2002, pp. 52-54 ( 6).
(a) (1) Similiter, si quis caseum et olivas offeret, ita dicat: (2) tSantifica lac hoc,
quod quoagulatum est, et nos conquaglans tuae caritati. (3) Fac a tua dulcitu-
dine non recedere fructum etiam hunc olivae, qui est exemplum tuae pinguidi-
nis, quam de ligno jluisti in vitam eis, qui sperant in te', (4) In omni vero
benedictione dicatur; 'Tibi gloria, patri et filio cum sancto spiritu, in sancta
ecclesia et nunc et semper et in omnia saecula saeculoru(m}. {Amen}. [Latin
71.10-19; TIDNBR, 1963, pp. 127 f.; cp. HAULER, 1900, p. 108].
(1) Likewise, if anyone should offer cheese and olives, let him say thus: (2)
'Sanctify this milk that has been coagulated, coagulating us also to (y)our
1
METZGBR. 1992a. pp. 15(; 1992b, pp. 257f. The number of chapter and verse refers to BRAD-
SHAW, 2002's synoptk translation (Br.); other abbreviations are the same as above; cp. full list in
<References and abbreviations' below.
306
The )so-called Traditio apostolica<: preliminary observations on the new Ethiopic evidence
love. (3) Make also this fruit of the olive not depart from your sweetness,
which is a symbol of your richness that you have poured from the tree for life
for those who hope in you). (4) But in every blessing let there be said: 'To you
[be] glory, Father and Son with the Holy Spirit, in the holy church, both now
and always and to ages of ages. (Amen)I'. [Br. 36, p. 521.
NOTS - (2) I our Br. (erroneously). I (4) I om. Br.
) (1) h"7v- I 11111-t I thA.lIl m'AOP'i. I lbA.f1l I U.fIlID-'It I Al1A I (2)
HhC1h = tn,.,... = Jail. (0) 1 = .,. F;i) I I hC1A I J H..>.b = (3)
'It ")H I h.")C;,..:t I H..>.h I u (Otj!& I 1f1:Y.. J 1t.A.fil J
".'A-i: J ttc11(.f)2 (:"'1111)T3 I H..hh I IIh,,)Ktt:Ktt:fi4 I 'ltrlHJor J
AihAmT I AM. A(U..Ol.I llh I (4) dJIItr-It-1 htr-1:T I f,llAh I
... 11 ..... ,.,.. I hhlll mmAr: I IJOllh I :tJl..III I 1I:tF;{J:,..1 It,.,... =
hcll1:J''')h I mf,'AtL\.: mHA.t;:\. I mAtr-1t- I 'JA(OP} 1 I 'JA,.,: Jr."''')::
[Unpublished; Br. 6 == 'Ethiopic r 9J.
APPARATUS - (2) I mA.lIl ms.' (3) I pro "It1J01TJ1J1JO I I 21\C1\f I ms.1 ) 111M- I ms. 14 pro
(4) I IJAIJO I ms.
1) Likewise, if anyone should offer cheese) and olives, let him say: (2) 'Sanctify
this milk that has been coagulated, coagulate us also to your love, (3) make us
not depart from your sweetness}; also [sanctifyF this fruit of the olive tree,
which is in the likeness of your (anointmentp that you have poured from
the trees for life for those who hope in you', (4) But in every blessing let there
be said to you
l
: (Glory to the Father, the Son with the Holy Spirit, in your holy
church, both now and always and to all ages of ages. Amen\>.
NOTES - (1) I Lit.: (bread of milb. cp. DILLMANN, 1865. c. 68, who gives the term as attested
in the Book of Jubilees. cp. VANDERKAM. 1989. text, p. 162.8. transL. p. 189.3 ( 29.15). esp.
n.: but the alleged correspondence with botyterum, butter of the Latin version must be
corrected, as the Ethiopic corresponds to caseum, cheese (as formerly stated by DILL-
MANN, 1851. p. 72, n. 47), which is also in the Latin version of the same passage (cp. VAN-
DERKAM, 1989, text. p. 283, 29.15). while botyterum corresponds to Ethiopic -tllh I;
the expression is not recorded in LBSLAU, 1987, p. 6700. cp. $. v. cheese.j (3) I The Ethlo-
pie version strictly links the first part of vs. 3 with vs. 2: if the Ethiopic is right (as it is likely),
the punctuation of the Latin text should be changed as follows: et nos conquagians tuae
cant an fac 0 tua du1citudine non recedere;fructum etiom huncolivae etc. 12 (sanctifyJ is
to be supposed. I ! (anointment)>> is a conjectural reading; the mB. has bread instead,
which gives no meaning: but "'t1l11+ J thA.1I bread of milk is used to render cheese
in vs. 1 and it may have been erroneously repeated here; the two words are likely to have
been exchanged due also to palaeographic reason, as they are rather similar: "'tllltT.,
bread.>, and :"lIh+ 2, anointment. The rendering of richness)) for Latin pinguidinis
in Br. is rather inappropriate: there is allusion here to oil, as fruit of the olive tree. I (4) I
The Ethiopic version would suggest a different punctuation of the Latin text: In omn; vero
benedictione dicatur tibi: <Gloria patri et filio etc.
307
Alessandro Bausi
(2) Br. 36 (<<That It Is proper to Receive the Eucharist Early etc.)
Cp. DIX, 1937, p.61 ( 35); BOTTE, 1963, pp. 82 f. ( 36); HANssENs, 1965,
pp. 165f.; 1970, p. 140 ( 60); GEERUNGS, 1991, pp. 292-94 ( 36); PERETTO,
1996, p. 136 ( 36); BRADSHAW, 2002, pp. 180 f. ( 36).
(a) no.<; ot mO'ro<; nlpaaaW, npo TOi> TlVO<; yuoaaaat, oxa.ptO'r{a<; IlTaAalli36.-
VElV' et yap 1tlO'rl 000' av 6avaolllov Tl<; own aOT4> IlTa TOUTO, ou
KaTloxuoEL aUToi>. [RICHARD, 1963, p. 79; 1964, p. 48J.
Let every faithful [person] try to receive the Eucharist before he tastes any-
thing. For if he receives in faith, even if someone may give him something
deadly after this, it will not overpower him. [Br. 36, p. 180].
(b) Omnis autem fidelis festinet, antequam aliquid aliut gustet, eucharistiam per-
cipere. Si enim ex fide percipit. etiamsi mortale quodcumque (d)atum illi Juerit,
post hoc non potest eurn nocere. [Latin 77.32-78.2; TIDNER, 1963, p. 143; cp.
HAULER, 1900, p. 117].
Let every faithful [person 1 take care to receive the Eucharist before he tastes
anything else. For if he receives in faith, even if something deadly shall be
given to him after this, it cannot harm him . [Br. 36, p. 180].
(c) tr-ft.. J "'h: = J 1I",at\ J I = hilo1:(+)I =
'l't.,.. = m"OfJi'I s aY = tD'AOfJ'l. I I flH = mOfll
fI [Unpublished; Br. 36:= 'Ethiopie r 32].
APPARATUS - (1) I htr-1:-r I ms.
Every faithful [person] will tryl to receive the Eucharist before he tastes any-
thing. For if he receives in faith, even if someone may give him something
lethaP after this, it will not overpower him.
NOTES - I Ethiopic ,.eoohc I, will try). (cp. DILLMANN, 1865, c. 199). corresponds more
strictly to Greek 1tlpaoew than to Latin <1estinet. I 2 Lit.: something that kills or some-
one who kills.
(d) tr-ft.. I I ..,...,...,,,. hOD. I 'Ar P'at.C I
= S!,"M0fJ.. mh.,9",:t-\:: tDMOfJ. 111== 'IS!,tll/lj:t-.
t\IIM'"LIP : mt\'AOfJ mop. iIlrll: hA.ll. 1Is!''Inr- If rEthio-
pie If: D. 132.3-6 ( 43); cp. H. 44.7-10 ( 44)].
308
Every believer is to carry out the admonition that he receive from the mys-
tery before he tastes anything. If he has faith and receives it if there is some-
one who gives deadly poison to him, it will not harm him [Br. 36, p. 180;
transl. by lames Vanderkam].
The )so-called Traditio aposto!ica<: preliminary observations on the new Ethiopic evidence
(3) Br. 38A (<<That It is Not Proper to Spill Anything from the Cup)
Cp. DIX, 1937) p. 59 ( 32); BOTTE, 1963, pp. 84f. (S 38); HANssENs, 1965,
165f.; 1970, pp. 140-43 (SS 61-62); GEERUNGS. 1991, pp. 296f. ( 38); PE-
RETTO, 1996, p. 137 ( 38); BRADSHAW, 2002, pp. 184 f. CS 38A).
(a) (1) (Calicem) in nomine enim dei benedicens acceptst; quasi antitypum san-
guinis Christi. Quapropter noUte effundere, ut non spiritus alienus velut te con-
temnente illut delingat: reus eris sanguinis, tamquam qUi spernit prae[puJ-
tium, quod comparatu$ est. [Latin 78.8-14; TIDNER, 1963, p. 143; cp. HAULER,
1900, pp. 117.1.
( 1) For blessing [the cup] in the name of God, you received [it] as the anti-
type ofthe blood of Christ. (2) Therefore refrain from pouring out [any], as if
you despised [it], so that an alien spirit may not lick it up. You will be guilty of
blood, as one who scorned the price with which he has been bought. [Br.
38A, p. 184].
(b) (0) IIA'.". I "'""(6)1 I hOD I l\....e.TtJom.:: (1) AfIoP. A,h I flilOD I
hcfa.fil = tl611. -tODmfD-h I hOD I hChJ'1 1!.(}Dw I (/l)hcil-Ml I (2)
flA'''''lI. 1t.(T}hO{fD-)l I bOD = l\..OD'4.lt I = hOD:
flhlt-tAh.eh I l\...eA..rItil: tIYL"''' = +hD-, I IIA''''' I I!.IJO I h(1D{IIP:
= uun = fill I-tUfV(-r)ftt = [Unpublished; Br. 38A = l'
34],
APPARATUS - (0) 1 S'tpo I ms. I (1) I hct"'tf.lll ms. I (2) 1 h,,-tbow I ms. I 2 "ILll ms. I
J b001l. ms. I" -tutftnh I ms.
(0) lConceming the CUP> that [nothing] should spilP. (l) For then blessing
[itl in the name of Christ, you received it as the antitype of the blood (of)
Christ!. (2) Therefore (do)l not spill, as if you despised [it], so that an alien
spirit may not lick it Up2. You will be guilty of blood. {as HP you scorned his
price with which (you have been)4 bought.
NOTES - (0) I The title has vanished in the Latin text. I (1) I The integration (of) Christ)} is
probably necessary; the transmitted text reads: as the antitype of his blood. Christ. 1 (2) I
Transmitted text: it was not spilled; this and the following conjectural readings can be
justified by simple palaeographic corruptions. 12 The interpretation by GERLlNGS. 1991.
p. 297: damit nicht ein fremder Geist, dich verachtend, es aufiecke, is absolutely impos-
sible; and there is no need to suppose. like MARKSCHIRS. 2001, p. 595, that die lateinische
Obersetzung oder wenigstens die Veroneser Textiiberlieferung den ursprilnglichen Passus
kiinend miBverstanden hat, I 3 Transmitted text: so, I " Transmitted text: he has
bought you.
309
Alessandro Bausi
(4) Br. 40 (<<Concerning the Places of Burial )
Cp. DIX, 1937
1
pp. 60f. ( 36); BOTTE, 1963, pp. 86f. ( 40); HANSSENS, 1965a,
pp. 167, 492 f.; 1970, pp. 144f. ( 66); GBERLlNGS, 1991, pp. 298 ( 40); PE-
RETTO, 1996, p. 137 ( 40); BRADSHAW, 2002, pp. 191-93 ( 40).
(a) (1) ./1+ I "A. "hOD I
".,.,.C I H+111t! G ""OA I 1\111 .,t,hb I 1116-" 12 Onft t dJUIm I
cn4.taT (2) IDH.,t,dbi\.lt. A'Lf I 1D.,t,W.C I .,t,ll.ta.,t,l I ""''10 I
t..l.llcfrAIII hop I AAflI I AAA I .,t,OPf; i\.. ft [Unpublished; Br.
40 = 'Ethiopic r 36].
APPARATUS - (l) I h..th11CjPOD- l ms. 12 I (2) '1 pro t-t\.(a"e. t.
( 1) Those who are buried in the cemeteries, do not let them overcharge
1
them, for this work is done for the poor. Except for the salary of the worker
who digs and the price of the tiles; (2) and who takes care of that place and
lives [there J) let him be supported by the bishop. so that there shall not be
anything burdensome to those who come.
NOTES - (1) 1 The transmitted text has k/h11CjPOD- ., do not let them respect them,
which is likely to be derived from an original do not let them
charge them,
(b) (1) 1\..J'''1JC I I A,.,(\l1A. OTA.", I I (\11" I t-itt'1
'1I1C I ""':"1I1C I Aft-...... : .. All I fUlt- I OiIft I AOi\l1: lI.e.h&1
(2) A .. A1: lOP"''', H.e,\i\.. O)'1-1:hll'tJPw I fDt.i\Jtf'1
Ibllt: -lAta I ""'R I J'OlD-ha: AAl1J'+ I ncia1:J'r;:,. 11 eEthiopic Ir:
D. 134.14-136.2 ( 46); cp. H. 45.7-11 ( 47)J.
APPA.RATUS - (1) , I Duensing.1946 (pererrorem).
( 1) One is not to compel anyone by an order regarding burial of people in a
tomb that is made for all the poor, but they are to give his wage to a wage
earner who digs (2) and to the one who guards that place, who takes thought
for them; and the bishop will provide for him from what they bring to the
churches. [Br. 40, p. 192; transL by James VanderkamJ.
(c) !\I.:A vi?, V"J'J..IJ irlt j'J..l !..< :.Jr<t. J-.ill ,,'1 u.";'}1.}1.U\ '1
Js- '1 L..$" -..U-'JI [Arabic Octateuchus Clementinus 67: PERIER) 1912,
310
p.556].
Que les pauvres ne soient pas assujettis a un surcroit de travail dans Ies d-
mitiers etablis; car ce ne peut me que i'oeuvre du fossoyeur) moyennant sal-
aire, et du gardien, moyennant une largesse. Que r eveque nourrisse celui qui
The >so-called Traditio apostolica<: preliminary observations on the new Ethiopic evidence
s'en occupe et celui qui y reste, en sorte que ceux qui viennent ne soient pas
assujettis a des corvees. (PERIER) 1912, p. 5561.
(5) Br. 38B,I-4; Br. 42 (<<[Concerning the Sign of the Cross])
Cp. DIX, 1937, pp. 68-70 ( 37); BOTTE, 1963, pp. 98-101 ( 42); HANSSENS)
1965a, pp. 161-65; 1970, pp. 152-55 ( 69); GEERLINGS. 1991, pp. 308-11
( 42); PBRETTO, 1996, pp. 141f. ( 42); BRADSHAW, 2002, pp. 186f., 216-20
( 38B,1-4 and 42).
(a) (I) Semper tempta modeste consignare ubi frontem. Hoc enim signum passio-
nis adversum diabolum ostenditur, si ex If>ide faciat quis, ut non hominibus
placens (s)ed per scientiam sicut loricam offerens; (2) siquidem adversarius
videns virtutem spiritus ex corde in similitudine lavacri in manifestum defor-
matam tremens effugatur te non ilium c(a)edente sed inspirante. (3) Hoc ipsut
erat, de quo in typo Moyses in ave, quae per pascha immolabatur, sanguem
asparsit in limine et duo postes unguens significat eam, quae nunc in nobis
est, fide(m) in perfecta ave. (4) Frontem et aculos per manum consignantes
declinemus ab eo, qui exterminare temptat. (Latin 78.15-30; TIDNER, 1963,
pp. 143 f.; cp. HAULER, 1900, p. 118].
(l) Always try to sign your forehead respectfully. For this sign of the Passion
is displayed against the devil, if anyone does [it] with faith, not to please hu-
man beings but through knowledge presenting [it] as a breastplate. (2) When
the adversary sees the power of the spirit from the heart dearly displayed in
the likeness of baptism, he will flee trembling, with you not striking him but
breathing [on him]. (3) This was what Moses [did] typolOgically with the
sheep that was sacrificed at the Passover: he sprinkled the blood on the
threshold and anointing the two posts signifies that faith is now in us, in the
perfect sheep. (4) Signing the forehead and eyes with the hand, let us escape
from him who is trying to destroy us. [Br. 38B,1-4, p. 186].
(b) (1) Semper autem imitare cum honestate consignare tibi Jrontem. Hoc enim
signum passion is adversum diabolum manifestum et conprobatum est, si ex
fide itaque facis, non ut hominibus appareas sed per scientiam tamquam scu-
tum offerens; (2) nam adversarius. cum videt virtutem, quae ex corde est. ut
homo similitudinem verbi in manifesto deformatam ostentiat, inJugiatur 1 non
sputante sed flante [hJore
l
(3) Quod deformans Moyses in ovem paschae, quae
occidebatur. sanguem asparsit in limine et postea unxit, designabat ea(m),
qu(a)e nunc in nobis est fides. quae in per/ecta ove est. (4) Frontem vero et
oculos per manu(m) consignantes declinemus eum, qui exterminare temptat.
[Latin 80.14-30; TIDNER, 1963, pp. 149 f.; cp. HAULER, 1900, p. 121].
311
Alessandro Bausi
APPARATUS - (2) I non sputante (te). sed fiante sp(irit)u i(n) Hauler. 1900; expunxit
Botte. 1963, pp. JOO sq., n. 3; 1960, p. 13 sq.; Geerlings. 1991, p. 310; cJ etiam
2005a, pp. 382-84; 2005b. p. 235. n. 94.
( 1) And always imitate to sign your forehead with reverence. For this sign of
the Passion is dear and approved against the devil, if you do so with faith, not
so that you may be seen by human beings but through knowledge presenting
[it] like a shield. (2) For when the adversary sees the power that is from the
heart, so that a human may reveal the likeness of the Word dearly displayed,
he will be routed by the not spitting but breathing mouth. (3) Moses, display-
ing this with the sheep of the Passover that was sacrificed, sprinkled the blood
on the threshold and anointed the posts [and] denoted that faith which is now
in us, which is in the perfect Sheep. (4) And signing the forehead and eyes
with the hand, let us escape him who is trying to destroy us, [Br. 42,
p.216}.
(c) (1) dJlJAL I lll=tl I To:t .... I I AilllD I TAr-CT t .>'1: I
"ill",,.., I AIJA3 I fl..enn I btD.:t J J A>'oP t I
+, .... G
s
I hit I Afl .... ).. AQill1:1:. I "(It)11 +>.r-C(+)8 I
hOD I Y:CIJ I -}o"llit, (2) I ch.t'. ".11+. Al1. '1M f
l1All. I R"r/tA = 1611+. +(,)ft(?2 I A'''. I I
hit J O(+)d.A
3
I 1\1\ 1 OAiIT'H-ll. (3) 11 .lD-A1: I heAt'.
(Ilk(\, I RdJ6 I H04-11t) I ,.f.mQ11 ,.IJO I 1Int'11 lD-h+ I rC4-?+ I
312
m&--dJ"(+)1= (+)llh
1
, hO+ I A,h. ).'+. f..AU. I I I
I OOJi) u (4) ":(2\'")9"1 I A,h: I R"". I )."J" I
'0:"11. 141"'111 A9"1f
2
I +1:" 1 ,.f.t1Dtic I [Unpublished; Br. 42 =
'Ethiopic I' 35].
APPARATUS - (1) I pro I. t 2 f ms. 1 J pro 'lM I. I 4 pro I (more
consueto, if Bnus;, 2005". pp. 162 sq.). I 5 (+)11l{C) I conido. I 6 pro I (e!
I). I 'i hA f ms.l
s
= ms.; forsitan <O}+{ru)C+ I (tTClO"1Ttf.1W. I (2) I
ms.l:! +1.l1.c- I ms.13 O+A..A I ms.j (3) I I ms.l! .il-llh I ms.1
(4) I t;:K.,. I ms.12 pro t.
( 1) Always be solicitous to sign your forehead for it is a sign of the Passion
lwell-known against the devil and it is evident
l
, if it is done2 with his faith, not
that you become known to people alone, 3but you put on the sign like a
breastplate'; (2) and the adversary. having seen the power that is in the heart
of the man, being made manifest in the likeness of the washingl, will flee
trembling. not by spitting2 but by breath. (3) This is what Moses earlier
showed, the sheep that is sacrificed at the Passover, [he] who sprinkled the
blood on the lintels and smeared
l
the doorposts: so he made known the faith
that is now in us, in the perfect sheep. (4) Signing then the forehead and the
eyes with the hands) let us escape from him who is trying to kill us,
The )so-called Traditio apostolica<: preliminary observations on the new Ethiopic evidence
NOTES - (1) I The Ethiopic has two elements which are separately present in the two Latin
texts: Latin (a): ostenditun), to be compared with Ethiopic J, and it is seen,
and it appears, and it is evident; and Latin (b): manifestum et conprobatum est, to be
compared with {Hn.:"", manifest. famous.ll it is done: it is likely that the
text should be emended as (+)"l11(C) I, if you do [it], palaeographicaUy quite similar to
the transmitted T"l11l to I J The transmitted text has: but you put on the sign like a
breastplate; it is likely. however. that sign)}, :"'A9"C+ " which occurs also before, has
been erroneously repeated by the copyist in the place of :,..,ouC:'" =. knowledge, which
is presupposed by the Latin and the other versions (+",.C+ I and +r-uc:,. I are graphi-
cally quite similar): the resulting O+",.,C+ I, through the sign may have been further
simplified into +"9"C+ t, sign; as a conjectural text might be proposed: but you will
put [it] on (through knowledge) like a breastplate. Yet. another explanation could be pro-
posed: the Ethiopic could have read t1rlOllIlCl (<<device on a coin or on a shield) or t1tlal1-
lloV (<<distinguishing mark, device, badge, badge or bearing on a shield). while the Latin
,per scientiam would presuppose The Latin expression per scientiam (so the
parallel ones) has not been discussed much. but we must admit that its meaning is rather
obscure and I wonder if in this case the Ethiopic may reflect and preserve a better reading
than the other versions. Ethiopic T:CiJ " breastplate, is used (cp, DILLMANN, 1865, c.
1096) for translating both (cp. Latin (a): loricam) and <lmri, (cp. Latin (b): scu
turn ). and in this regard the use of a term for badge, device esp. on a shield would be
very relevant: the sign of the cross would be concretely conceived as the device of a virtual
shield or breastplate. I (2) I washing, i.e., 160:'" is also lavacrum like the
Latin (cp. DILLMANN, 1865. C. 625).1
2
Both the washing and here the spitting are two
lectiones difficiliores which are shared exclusively with the twofold Latin version: respec-
tively. the washing with Latin (a): lavacri, and the spitting with Latin (b): sputante.
I (3) I The correction of the text (+}l1h I for the transmitted :"'l1h I, ointment, oil.
unction) implies the interpretation of (+}1Jl\ I as a verb. smeared, the object of which
must be the preceding name (assumedly in accusative). tD&-1"(1") =, the doorsteps. This
is suggested in prim is by the Latin texts: Latin (a): sanguem asparsit in limine et duo postes
unguel1Si ); and Latin (b): sanguem asparsit in limine et postea unxit, where the order is
exactly the same as in the emended Ethiopic text. Moreover. there are two other elements
which support this reading: a palaeographic one (the free exchange between qa and
cp. above), and a linguistic one: the particle A1h = (cp. DtUMANN, 1865. c. 777: partkula
co.nsecutiva [ ... ]) postpositiva. nee nisi emphaseos causa ... vel ubi voobus encliticis ... , et
It I aucta est ... primum orationis locum tenet) is almost exclusively used after the first
word in a sentence. cp. the examples ibid . and also above. sample passages no. 2 (c): "'1\0 I
",h. I, here no. 5 (c). vs. 4: tt:(I"}'" I ",h I '. sample passage no. 6
(c), vs. 1:"""'" A1h ') and no. 6 (c) vs. 4:AODfll ",h I '. consistently omitted
by sample passage no. 6 (d) vs. 4, which is identical under other respects.
(d) (1) mUAL. I T6Tl1. I 11'1:. A"}h I TA"'C'T I
ill"'" I (&oA1: I "Lfll fl.t.nn I I m.fch. I "hOD I OV.t."7tfT.
: J\tll "flll1- : qift1:1: I U.t.Tom:t I J\I\ I ;t-J\,..c. hOD I F:CO I
.r"l1il' (2) mlfJ!,T:J'tDfO I Ch.fe. 1kD"M- I Al1 = ')J!,Il. 11'hlt..:
lI(&oil1' = MOD I +'Tfl: 'It "}+ I (&oiltl}oY,. I mA'..,.. I J\tt:1tIl-y":
ob+O+ I :J'IA JJ 'hi'atJD I .e.C6J!: = lO.t.,..J!,J!, = J!:1&iI- I
'h(1D,,}ua I n 11,,}1: lIJ'o'h"h I lflllt- I (&oil+ I 11'hlt.. I I ')(LlI" I
"71.Rlll (3) 1I'}'I: I tD-h1: J I DD-c\ I I fl"i: I 0016 I
313
Alessandro Bausi
11114-11.1J I 111"mlldt : mllllU I hoP = I "go. J tD-/M- : SJOC4-... ..,. :
(r4f)1-l-1 : m&-11f-l- .. :"1111.110+ = I J I ?f,tllJif..,..
11-1Y..l: I 01110 = lAA-SJO" (4) 1111'1: = {':hoP =
tt:S"oP I P1: I I (aft? ,'",1' J "SJOAA I f,L.'I--'}.. : ['Ethio-
pie IT': D. 144.3-16 ( 47); cp. H. 48.2-15 ( 48)].
APPARATUS - (1) I tf1.r: Duensing. 1946 (per errorem).
( 1) And always be eager to sign your forehead, because this sign of the Pas-
sion 1 is then against the familiar Satan; and let it show whether you have
acted in faith, not that which is evident to people alone, but you know that
you put on the breastplate. (2) And the one who opposes, when he sees the
strength of a rational, inner man that is in the heart - that he has signed
himself inwardly and outwardly by the sign of the Word - then he trembles
and lees quickly behind the Holy Spirit. This is the one who is in a person,
who has made a dwelling place with him. (3) This is what Moses earlier taught
us through the Iamb in the Pascha that was slaughtered, and he commanded
that its blood be smeared on the lintel of the door and the doorposts. IThe
smearing, then, made known I what we now have, the faith that has dwelt
upon us, that he has given to us in the perfect Lamb. (4) If in this we sign
the forehead with the hand) then we will be saved from those who want to kill
us. [Br. 42, p. 216; trans!' by Tames VanderkamJ.
NOTES - (1) I Cp. VS. 3. I (3) 1 The smearing, then, made known is a peculiar Ethiopic
reading not shared by the other witnesses (Sahidic and Arabic) of the Synodus Alexandrina.
cp. PERIBR, 1912, text, p. 612.2-4; TILL - LEIPOLOT. 1954. p. 42.16-17; cp. transL in Br.
p. 216. The 'Ethiopic II' reading is likely to be an inner Ethiopic development caused by
palaeographic features, cp. above the notes on no. 5 (c), vs. 3, as well as by a defective
understanding of the particle A 1h I. This also implies that 'Ethiopic If text, for some por-
tions, is the result of the conflation of an older Ethiopic text, as attested in 'Ethiopic I" and
of a new Arabic-based Ethiopic translation: this is evident also in vs. 1, where the incipit is
identical, and the expression sign of the Passion has been retained, while it is missing in
the Sahidic and Arabic versions.
(6) Br. 38B,S-6; Br. 43 (<<[Conclusion])"
Cp. DIX, 1937, pp. 71 f. ( 38); BOTTE, 1963, pp. 102f. ( 43); HANssENs,
1965a, pp. 169; 1970, pp. 154-57 ( 70); GEERLlNGS, 1991, pp. 312f. ( 43);
PERETTO, 1996. p. 142 ( 43); BRADsHAw, 2002, pp. 186f., 221-24 ( 38B,S-
6 and 43).
(a) (5) Haec itaque cum gratia et fide recta gloriosae cum audiantur, aediftcatio-
nem praestant ecclesiae et vitam aeternam credentibus. (6) Quae custodiri
moneo ab eis, qui bene sapiunt. Universis enim audientibus apos(tolicam
314
The >so-called Traditio apostolica(: preliminary observations on the new Ethiopic evidence
traditionem) ... [Latin 78.30-35; TIDNER, 1963, p. 144; cp. HAULER, 1900,
p. 118].
(5) And so, when these things are heard with thankfulness and true orthodox
faith, they provide edification for the church and eternal life for believers. (6) I
instruct that these things be kept by those who are wise. For to all who hear
the apos ... . [Br. 38B,5-6, p. 186J.
(b) (1) Haec itaque si cum gratia et fide recta accipiuntur, praestat aedificationem
in ecclesia et vitam aeternam credentibus. (2) Custodiri haec consilium do ab
omnibus bene sapientibus. Universis enim audientibus apostolicam
tra(ditionem} ... [Latin 80.30-35; TIDNER, 1963. p. 150; cp. HAULER, 1900,
p. 121].
( 1) And so, if these things are received with thankfulness and true faith, they
provide edification in the church and eternal life for believers. (2) I give in-
struction that these things be kept by all the wise. For to all who hear the
apostolic tra ... . [Br. 43,1-2, p. 222].
(c) (1) Ifl+ = ",h. OA;J I I e:"":" I A'" .e:"A(oP}Cl ill'" I
Olt+ I hCfli:l' I fD:hJ!AD(+}2 J "AttAr I Alr-t\-tlfh I MA =
.eA,.",. = (2) "floP. tr-i\otlfh: "," I = Hth'Pcl:". ,.,IIR I
1\..eO.,...6 I "A'PT' ItAfl:h-f.. oP"'/. I I (3) ,,/loP I hoP1I. Ita;.:
6"''PT I 11".;)' 11 1l"'..J:Jthtlfh
i
I "m'Pcr I oPT"+:
I .e+lD-tlfh I I T,.,UC(+)4 I fDoP'i!4f-&a's: A1t6 ..,111
HItJtl1'tlfh I L+fD;t-+ I I H1t..ontt:+m-,. (4) "oPPI
'h I "h1M"" I h;)1!" I .ehP'T = "11th: 1IdbC I AAA I I
I J It+ I helli:'" I m-1I+ I 1Itft.' I oPC"'::
[Unpublished; Br. 43,1-3 = 'Ethiopic r 35; Br. 43,4 = 'Ethiopic I'
38b].
APPARATUS - (1) t I ms. I 2 I ms. I (3) I 0)'1(T f 1Jou) I conicio. I
2 .eL.:tJJ. I ms. I ) [A]).A I conicio. 14 -l-ruc-l- I ms. I S forsitan expungedum. 1
6
(hl\) I
conicio. I (4) I f ms.
( 1) And so, when these things are known with thankfulness and true faith)
they provide edification in the church and eternal life for all the believers. (2)
For all who hear the apostolic tradition, the heresies will not be able to lead
astray any right one, (3) for in this way the heresies have become many:
Ibecause of you, (not)2 approving the apostolic tradition
3
, leaders studious
for the doctrine, and studious for one's own wish. abandoning oneself to his
own passions, what is not convenient'. (4) lAnd if then there is something
that we have shortened, our brothers, may God reveal [it] to those who are
worthy, as he pilots the holy2 church in the tranquiP harbour
1
.
NOTES - (3) I The text of vs. 3 is extremely difficult and the translation is largely hypothe-
tical; if some conjectural readings were accepted (flA1{T' hOD) I ""''Pc' I (lDtp"""'.
315
Alessandro Bausi
I IA]M I 1-+ ... .,.,.. I I J f] (IV') I '1ft.
tllf.htr.,.,.. I '-+(1):"+ I I "A..?JS. I I), a radically alternative
translation could be proposed: because the leaders studious for the doctrine (dQ not)
prove the apostolic tradition, (but) abandon oneself to his own passions of one's wish, what
is not convenient, 11 The emendation seems unavoidable. I 3 The term for (tradition is
the verbal noun (infinitive) 0fJIP""', (accusative while it was the abstract I in vs.
2; the verbal noun tJD1'9' J is used for translating Latin traditio in Br, 1.2 (CIt"M I
Ch/l./ttID'f'IP. = ad verticem tradition is, Latin 68.3) and in Br. 1,3 (tJD'f'9' I = traditio-
"em, Latin 68.5-6). I (4) I Vs. 4 belongs in the fmal part of 38 of'Ethiopic r and does not
follow immediately vs. 3. that belongs in 35 (cp. above and the Table 1). The whole vs. 4
has been retained by 'Ethiopic II' togeth.er with other interpolated passages (Decree of the
Apostles, Didache, .Didascalia, cp, above and the Table I). with only the minor variant of
into the tranqUillity of the harbour. 12 No doubt. holp. against worthy of the Sahidic
and Arabic version, is the original reading. 1
3
The tranquil harbOUr is also attested by the
Sahidic and Arabic version. while <Ethiopic II' has changed it into ((tranquillity of the har
bour.
(d) (1) rn-t I Ah
OD
-tODflchiJlh I OJ\ho1:T. I CT"T I
hilOD = T8'0- : "'TiJIh I "AttAr''' (2) 1111: I
pCoT I I\"A.hoo. hOD I TTo+lt P1: I It,TOIJ. I hftl l1h".. I All.
MOD I o+l1hiJlh I ..... flo Hfo:,.lll Tr'UC-t "''Pc.f:'' I I
(3) hft. I hOlJ.'1:. "An I hA. OfD"ohfl.. I
(01t"7l1"', +ruc..,... "''Pc.f+,. htID. OK'''' I lIl1h I hf'"t.trOD-"
hllD1f I 011'). I Itli\1!n I 1U,..') I hilOD I hA. (atJD"JPiJIh I I
.e.TOIJIX- I +hlfH f dt'PC.fT 11 It" I 1I(h-f: f A.:JP-iJlh. %'t+
iJIh
I
.e.111'" I If,)lf. I I (4) (OhOlJIlI h,h I IfIt'1M"'l I
h;1!" I ..ehPT :'A11t." I l1r1bC I l\hl\ I ..eP.Af>OIJ-" h'H I
I It',.. hcM:.f', m-ilTI 1Itft.' I tlDC" I. {"Ethiopic If: D.
144.16-146.10 ( 41); cp. H. 48.15-26 ( 48)].
316
( I) If you learn this with thanks and with the right faith, then you will be
strong and he will give you eternal life. (2) This is the decree for you that you
may be preserved through it, you who have a heart, if you keep everything.
The one who keeps the teaching of the apostles no heretics will hinder. (3)
They are the rebellious ones who have gone astray and have corrupted the
teaching of the apostles, if people come from them. Thus the heretics become
numerous because those who have heard them do not want to learn the com-
mand of the apostles but do only their will - whatever they have and
[not] that which is proper. (4) And if there is something that we have shor-
tened, our brothers. may God reveal [it] to those who are worthy. as he pilots
the holy church into the tranquillity of the harbor. [Br. 43, p. 222; transL by
James Vanderkam).
The >so-caIled Traditio apostolica<: preliminary observations on the new Ethiopic evidence
References and abbreviations
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Gabalda et Cie, hditeurs, 1958).
""&wMEISTBR, THBOFRIED. 2006. 'Geschichte und Historiographie des agyptischen Christen-
. . turns: Studien und Darstellungen der letzten Jahre', in ANNE BOUD'HORS - DENYSE VAIL-
LANCOURT (Ms.). Huitieme congres international d'etudes coptes (Paris 2004). Bilan et
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29
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-* 2oo5b. 'Ancient features of Ancient Ethiopic', in Aethiopica, 8 (2005), pp. 149-69.
2oo6a. 'The Aksumite Background of the Ethiopic 'Corpus canonum", in UHLIG, 2006.
pp. 532-41.
2006b. 'La Collezione aksumita canonico-liturgica', in Adamantius, 12 (2006) = CAMPLA-
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