STEPHEN EMMEL

RECENT PROGRESSIN COPTIC CODICOLOGY AN-D PALEOGRAPHY

(1988-1992)

In Rome twelve years ago, at the Second International Congress ofCoptic Studies, Bentley Layton stated that "Coptic palaeography, inthe narrow sense of the precise science of dating Coptic manuscriptsaccording to the form of their script, does not yet exist," and that thelack of such a science places "an intolerable limitadon upon the histor-ical value of all our Coptic manuscripts." He pointed out, however,that in the current circumstances of our knowledge about datedmanuscripts, "any anempt to establish a [chronological] typology ofCoptic hand[writing] is hopelessly premature," raising the question ofwhether it is even reasonable to assume that such a typology is fea-sibie, at least for literary scripts. As an auxiliary tool, or even as anoutright substitute for a dated series of Coptic scripts, he outlined a vi-sion of "a new Coptic paleography" according to which as much at-tendon is to be paid to the more technological features of themanuscripts-that is, to features of codicology-as to the copyists'handwriting, because there is much more hope of discovering achronological typology in the total technique of codex manufacrurethan in styles of handwriting alone. The major hindrance to pursuingthe type of study that this point of view endorses is a lack of detaileddata, Jystematically recorded from a large number of manuscripts.l

In response to this need, recent research has continued a usefultend toward collecting the kinds of data that a:'e necessary for the es-tablishment of Coptic paleography and codicology as a science. Lay-

l. Layton 1985 (the quoEtions are from p. 152).

3534 Stephen Emmel

ton's Catalogue of Coptic Literary Manuscripts in the British Library,which appeared in 1987, has set a new standard for Coptic codicologi-cal description, and its salutary influence can already be perceived insubsequent Iiterature.

The newly published data are rnostly found in descriptions ofmanuscripts accompanying editions of Coptic texts. It is encouragingto see the number of editors who have taken seriously the demandingtask of describing thefu manuscripts, even though such descriptions arenot usually the primary interest of the publication. The number of edi-tions that include photographic facsimiles is also impressive. The sci-entific value of such descriptions and of good facsimiles cannot beoveremphasized.

Prominent among recent Coptic manuscript publications are edi-tions of four papyrus codexes, dated by paleographers between thethird and the fifth centuries. To begin with, Bemd J6rg Diebner andRodolphe Kasser (1989) have overseen the publication of the resr ofthe bilingual Greek-Coptic papyrus codex in the university library inHamburg, the first pan of which was published by Carl Schmidt andWilhelm Schubart in 1936. This codex contains a Greek copy of theapocryphal Christian work known as the Acts of PauI, followed byCoptic versions of the Song of Solomon and Lamentations, and thenEcclesiastes in both Greek and Coptic.

Second, what had been known since the mid-i950s as MississippiCoptic Codex I has now been published by a team of scholars as theCrosby-Schpyen Codex, under the generai editorship of .James E.Goehring (1990). This papyrus codex conrains rhe second century $ei-mon On the Passover by Melito of Sardis, followed by an excerptfrom 2 Maccabees, then 1 Peter, Jonah, and the fragmentary beginningof an unidentified homily.

Third, Spren Giversen's facsimile publication of the ManichaeanFsalm-Book (198G88, vols. 3-4) has completed his four-volume fac-sirnile edition of the Manichaean pap).n belonging to rhe ChesterBeatty Library in Dublin. This facsirnile edition is the first publicationof some of the manuscripts in this collection, whose terribly dilapi-dated condition poses severe problems for editors.

Codicology and Paleography

And also now published, by William Brashear, Wolf-Peter Funk,James M. Robinson, and Richard Smith (1990), is another papymscodex in the Chester Beatty Library, Ac. 1390, a peculiar manuscriptcombining mathematical exercises in Greek with a lengthy excerptfrom the middle of the Gospel ofJohn in the Coptic dialect L5.

The descriptions of Chester Beatty Ac. 1390 and the Crosby-Sch6yen Codex, written by Robinson, provide a thorough irnalysis ofall the relevant features about which a papynrs codicologist wants toknow. One of the most interesting insights into the structure of pa-pyrus codexes finds confirmation here yet again: the sheets of thequires were cut from papyrus rolls. In the case of the single-quireCrosby-Sch6yen Codex, four rolls were used, and each roll was madeby gluing together two broad kollemata, sheets of papyrus betweenone anri one-and-a-half meters in length. Because such remarkablybroad papynrs sheets continue to be found only when codexes are re-constructed into the rolls from which they were manufactured, it re-mains likely that it was the development of the codex book-form thatled to this technological innovation in the making of papyrus rolls.

The structure of the Hamburg codex, of which four consecutivequires survive out of an indeterminately larger number, had alreadybeen described by Schmidt and Schubart. But the new description byDiebner provides a useful revision on certain points, and the excellentphotographic facsimiles included in the earlier edition have now beensupplemented completely, even including some old photographsshowing the papyrus leaves in a more complete state of preservation.rThis is a codex of unusual linguistic interest, because the Coptic textsin it are written in dialect F7, a vaiety of Faiyumic that is otherwise

2. The new codicological description docs not attend to the reconstruction of thepapynrs rolls out of which the sheets of the quires were cut, despite the fact thalHugo Ibscher (1940, x) noted the occurence of two kolleseis in the codex (from tienewly published plates it seems thar kolleseis possibly occur on pp. 14 and 39) andclaimed that fiber continuity is tsaceable across at least several of the sheets. I mayalso norc in passing that the claim (Diebner & Kasser 1989, 16) that some leaves arepalimpsest is doubtful: the relevant ink traces appear to be just offset ("blotting")frcm facing pages, clearly so in the margins of, e.g., pp. 33 and 35.

36 Srephen Emmel

unattested. Furthermore, Kasser has argued that the remarkable ortho-graphic peculiarities of the final section of the codex (Ecclesiastes inFD are best explained by positing an Old Coptic Varlage of which thispart of the Hamburg codex is a revision. If so, and if-as it seems-the copyists of the codex were more comfortable writing Gr€ek thanCoptic, and also considering that this codex might date from as earlyas the third century, all indications are that the Hamburg codex is ananifact bringing us into contact with the earliest stage of developmentin Coptic book production.

Leaving aside the Manichaean codexes for the moment, becausetheir very poor physical condition warrants discussing them in a dif-ferent context, this survey of publications relating to papyrus codicol-ogy would be incomplete without mention of the continuing appear-ance of text editions of the Nag Hammadi Codices: four more vol-umes-in the Coptic Gnostic Library series (Layton 1989; Hedrick1990;r Parrou l99l;4 Sieber 1991), thus bringing the American edi-tion almost to completion, one more volume in the French languageseries Bibliothdque copte de Nag Hammadi (Thomassen & Painchaud1989), and two more volumes in the German series Texte und Unter-suchungen (Kirchner 1989; Schenke 1989). Because Nag Hammadicodicology has been well-known for some time, editors of Nag Ham-madi texts can be content with more or less detailed recapitulations

3. This edition makes remarkably few explicit .efercnces to the relevant addiriorsand corrections in llr Facsimile Edition of the Nag Hcmmadi Codices: lntroduction(Leiden: E.J. Brill, 1984) given rhar the srudy especially of NHC XI--XIII is sogrea0y aidod by the improvemenrs published there (pp. 124-30, pls.2*a, 13*-24*,)1* _)9* \

4. Deipite my admintion for the proneenng codicological v,,ork on M-{C llt byFrederit Wisse (1975), I an surprised that his essay, which is wrong on certainimportant points, is ciied (Parorr 1991, l8-19) ro &e exclusion of rhe comple[e andupdaEd codicological description lhat appeared earlier in Lhe Coptic Gnostic Libraryseries itself (Emm€l 1984, 19-27). This omission is somewhai mirigared by a refer-ence to Facsimile Edition: Intrcduction, chaps. 3-6, where the conected codicolog-ical rcconstruction is presupposed (but here the presenhdon concems the NagHammadi codexes genenlly, and no codex is completely described as an individualenlttv).

Codicclogy and Paleography

where codex structure is concemed. But conceming features of or-thography and punctuation in the texts, the recent editions includemany new and useful observations. Regarding these same kinds of pa-leographical data in other manuscripts, it is especially Wolf-PeterFunk's essay (Brashear et al. i990, 61-82) on the spelling and orthog-raphy of the Chester Beatty coCex Ac. 1390 that shows that a minuteand linguistically informed analysis of a copyist's product can teach usmuch about his practice (see also Kasser's study of the Coptic secdonsof the Hamburg codex [in Diebner & Kasser 1989]).

In the realm of Coptic parchment codexes, one codicological andpaleographical essay stands out as a nodel of thoroughness and exac-titude: Hans-Martin Schenke's description (1991) of the GlazierCcdex in the Pierpont Nlorgan Library. This small-format parchmentcodex, assigned to the fifih century and containing the first half of theso-called "western texf ' of the Acts of the Apostles in the Mesokemicdialect, survives in an amazing state of preservation: not only is theentre bookblock intact, with only minor damage at some of the edgesof some leaves, but the original cover made of wooden boards andleather also survives, still partly attached to the bookblock.

The codicological interest of the Glazier Codex is geat largely be-cause the codex is so well-preserved. Complete Coptic codexes are theexception, at least from before a relatively recent period. As a rule,Coptologists are confronted by badly damaged trooks and masses offragnents. Well-preserved maruscripts provide invaluable glimpsesof the codicological order that lies beneath the chaotic welter of frag-ments. A large collection of such well-preserved manuscripts, with asingle provenance and dating from a relatively early period-many ofthem vr'ith dated colophons from the ninth and tenth centuries-is thefiamouli library, a group of about fifty parchment ccdexes now mostlyalso in the Fierpont Morgan Library; and not so well known codico-logically as they deserve to be. A full descriptive catalog of the Mor-gan Library's Coptic ccllection, which includes other manuscripts be-sides the Hamouli codexes and the Clazier Codex, has been preparedby ko Depuydt, using the descriptive method that was established byLayton for his British Library catalog. The Morgan catalog is current-

3938 Stephen Emmel

ly in press (Louvain: Peeters) and is expected to include a separate al-bum of photographic plates.

The Glazier Codex, the Hamouli codexes, and relatively well-preserved papyms codexes like the Crosby-Schqyen Codex and someof the Nag Hammadi codexes make it possible to formulate empirical-ly based hypotheses about the construction of codexes that are poorlypreserved. The Manichaean papyri that are now divided betweenBedin and Dublin are examples of damaged codexes in need of work-ing hypotheses on which to base the beginnings of codicological re-constructions. To some extent, relevant hypotheses were already for-mulared by the two Ibschers in the course of conserving the papyrusleaves, but the recantly published facsimile edition of the Dublin panof the collection makes it clear to what extent the conservators' hy-potheses mark only the beginning of the work of reconstruction. Thepublished photographs make clear also how difficult this work is like-ly to be: words could hardly describe the sorry state of ihese ancientmanuscripts, and at first sight it seems almost miraculous that so muchhas been learned from them already (thanks to the editions of H.J.Polotsky, Alexander Bdhlig, and C.R.C. Allberry). Giversen, editor ofthe facsimile edition, has stated repeatedly his belief that only a philo-Iogical restoration of the manuscdpts'text will make it possible to es-tablish with certainty the order of the pages, and thereby perhaps alsoto reconstruct the codexes as such.

But in a series of cogent observations based on the first two vol-umes of Giversen's facsimile edition, Wolf-Peter Funk (1990) hasdemonstrated the kind of progress that can be hoped for when philol-ogy and codicology together, combined in a rigorous rnethod, are ap-plied to the task of rescuing the Manichaean codexes, both as techno-logical products and as texts. Funk's preliminary results make one op-timistic that more success might be fonhcoming in this enterprise thanone dares hope at first glimpse of the problem. And his work also un-derscores the obvious need for collaboration in this enterprise, notsimply because rnore pairs of eyes will see rnore data and significantconnections among them, but also because the papyri are not all in oneplace. One more or less immediate fruit of the facsimile publication of

Codicology and Paleography

the Dubiin Manichaica was the unambiguous identification of an rso-lated leaf in that collection as a pa.rt of the Manichaean Acta codex,the bulk of which is in Berlin (Funk 1990, 539). With the publicationof Giversen's facsimile edition, part of the stated purpose of whichwas to elicit constructive observations such as Funk has supplied, onehopes thai we are now going to see continuing fundamental progressin the study of the Coptic Manichaeal corpus. Progress will not beeasy or quick: another recent contribution in this area, Paul Mirecki'sstudy (1988) of the chapter titles extant in the Manichaean Synaxeiscodex in Berlin, is an example of the kind of painstaking systemadccollection of data that will contribute fundamentally to the eventual re-construction of the Manichaean cdexes (see also Krause 1991).When philology and codicology are made to work together, both willprofit.

For Coptologists, then, codicology is interesting and imponant notjust because the history of Coptic book production is interesting andimportant. On the development and proper application of codicologyas a science also depends the reconstruction of Coptic literature. Thisstatement is especially true with regard to the largest Coptic Library ofwhich we know, the library of the so-called White Monastery near So-hag in Upper Eg)?t, where Shenoute, one of Coptic Egypt's greatestwriters, held sway from the middle of the fourth century to the middleof the fifth. As is well known, the decaying contents of this large li-brary-the remains of hundreds of parchment codexes containing awealth of Coptic literature-were dispersed piecemeal to collectorsbetween the end of the eighteenth century and the beginning of thepresent one. No single codex from the White Monastery survives in-tact, and so far as we know at present no single White Monasterycodex survives completely, with aU its leaves preserved, howeverwidely scattered. Thus, as with the Manichaean codexes, WhiteMonastery codicology is a venture in reconstn:ction, with our knowl-edge of a large body cf Coptic literature at stake. Progress in discov-ering codicological relationships among the extant rMhite Monasteryfragments has been steady ever since the beginni-ng of the nineteenthcentury, and recent years have been no exception.)

40 Stephen Emmel

The amount of accumulated data concerning codicological relation-ships among dismembered fragments of White Monastery codexes hasnow grown so large that it is difficult to keep track of, and hence theimportance of the steps taken by Tito Orlandi during the last few yearsto disseminate his computer database for Coptic manuscripts. Thisdatabase is one of the main products of the research project directedby him, the Corpus dei Manoscritti Copti Lenerari, and it is a richsource of information about manuscripts from the White Monastery.However, the database is a work-in-progress, and the purpose of dis-seminating it is to foster collaboration on its enhancement, thoughboth augmentation and correction. At present, things could hardly beotherwise with such a tool. For while the reconstruction of the WhiteMonastery codexes is still in progless-and probably it will be inprogress for many years to come-the results remain to a great extentnecessarily preliminary in need of periodic reevaluation in the light ofsubsequenl discoveries and observarions.

One can tell from the publications that reseaJchers in the field ofWhite Monastery library reconstruction sharc a methodological orien-tation that is basically uniform, largely based on the science of codi-cology in general-rhat is, codicology rhat is nor specifically Copto-logical-with its detailed attention to quire structure, page format,decoration, and so on. But the presupposirions and methods of this ori-entation, panicularly as they apply to the reconstruction of the WhiteMonastery library, have nowhere been explicitly set forth. The time israpidly approaching when significanr funher progress in this field willdepend on the publication of a kind of manual of codicology con-cemed specificaily with the White Monastery library. I hope that myown current work on the White Monastery codexes of Shenoute's

5. So many specific contdbutions have been made in this domain by so manyscholars, that space does not [Ermit more than a list of the mosr imlrunalrpublications: Boud'hors 1988; Camplani 1989i Coquin 1988b, l989a, l99t: Devos1988; Elanskaja 1988, 1989, 1991a; Emmel 1989, 1990a, 1990b; Johnson 1989;Lucchesi 1988a, t988b, 1988c, 1988d, 1989a, 1989b; Nagel 1988, 1989a, 1989b;Orlandi 1988; Quecke 1988b; Schmirz & Mink 1986-91: Schiissler 1990a: Sheridan1990; Wisse 1990, 1991: Zaneui 1988.

Codicology and Paleography

works might contribute to the preparation of such a manual. For I havetried to systematize and articulate explicitly the applicable codicologi-cal presuppositions and methods, and the reconstructed corpus ofnearly one hundred codexes can serve as the nucleus of a database ofWhite Monastery codexes from which empirically sound codicologi-cal and paleographical generalizations can be drawn.o

In his plenary report on Coptic literature at the Founh IntemationalCongress of Coptic Studies four years ago, Orlandi advocated a pointof view concerning Coptic manuscripts that gives primary attendon toancient groupings, which he called "bibliological units," rather thanfocusing primarily on the components of the accidental gtoupings inthe modem collections. In accord with this viewpoint is the focus onthe Coptic Manichaean codexes as a discrete ancient group of books(R.obinson 1992; cf . Giversen i988), or on the White Monastery co-dexes as a discrete ancient library. The present geographical disburse-ment of such groups is but an accident, or rather, an obstacle to beovercome by scientific methods. Recent research has made progressalso in the reconstr'uction of other ancient groups of manuscripts.

James M. Robinson (1990a, 1990b; cf. Kasser 1988) has publishedhis findings concerning the provenance of the "Dishna Papers," a des-ignation roughly synonymous with the older and more familiar name,"tsodmer Papyri." The latter name refers to the modem collection thatcontains a majority of the relevant manuscripts, the Bodmer Library inGeneva. The designation "Dishna Papers," specifying the UpperEgyptian town that was closely involved in the discovery and disper-sal of the manuscripts, refers to the components of what is thought tobe al ancient collection, whatever its exact contents are eventually de-termined to be, and without reference to the various modem collec-tions into which it has been dispersed. In compiling an inventory offorty-seven manuscripts that seem to have been discovered togethernear Dishna in 1952, Robinson chose to include some items "only

6. I rcfer lo my forthcoming dissertation, "Shenoute's Literary Corpus" (Ph.D.diss., Yale University, in progress), on which see my paper, "Shenoute's LiteraryCorpus: A Codicological Reconstruction," elsewhere in thesc,4cts (vol. 2, pL l).[My disscrtation was completed May 1993.]

4342 Stephen Emmel

with hesitation," while also acknowledging the likelihood rhat othermanuscripts will someday be added to his list. The exercise in cross-examination and funher detection thus called for is of no small signifi-cance, because according to Robinson's reconstruction there is reasonto believe that the Dishna Papers a-re the remnants of the iibrary of aPachomian monastery.

The possible identification of a Pachomian monasric library is alsothe focus of a recent essay by Clemens Scholten (1988). On the basisof a broad assemblage of historical data, including, inter alia, informa-tion about the manufacture and use of books in eady Egyptian monas-ticism, Scholten has addressed the disputed question of a possible Pa-chomian monastic prcvenance for the Nag Hammadi Codices.Whereas such a provenance at first seemed assured by the contents ofthe cartonnage removed from the codexes' covers, it was thrown intodoubt when the r€levant documents were finally published in detail.Scholten argues that the most plausible historicat reconstruction, tak-ing into consideration all the relevant evidence, places the codexes ina monasdc milieu. And given the region, only a Pachomian monasteryis likely to have been involved. This thesis still cannot be regarded asproved, but Scholten's essay shows the desirabiliry of pursuing thediscussion in a broad historical context. /

Two other Coptic "bibliological units" have received recent atten-tion. I myself have compiled a conservative inventory of about 450codexes that are known to have come from the Monastery of Bishoi inthe Wadi Natrun, but that are now scattered amons ten differ.ent col-lections (Emmel 1990c).8 Anne Boud'hors (1989)-has investigated agroup of Coptic manuscripts in rhe Bibliotheque nationale in Paris thatwere acquired on the island of Cyprus by Johann Wansleben in 1671,and she has demonstrated that at least some of these manuscriDts were

Codicology and Paleography

in fact produced on Cyprus for the Coptic community there during thecentudes just prior to Wansleben's visit. Her essay underscores nicelythe fact that even though the groupings of manuscripts in modern mu-seums and libraries are accidental, they are not necessarily also irra-tional; they may well provide imponant clues as to the composition ofancient collections of manuscripts. Thus the modern history of Copticmanuscripts is of interest to Coptic codicologists, just as are themanuscripts themselves. And in this connection, an article by AgntsBresson (1988) sheds funher light on another famous seventeenth-century enthusiast of Coptic studies and collector of Coptic manu-scripts, Claude Fabri de Peiresc.

Concluding this survey of recent publications are two referenceworks. First, Franz-Jiirgen Schmitz and Gerd Mink (1986-91) havecompleted the first part of th eir Liste der koptischen Handschriften desNeuen Testaments, a descriptive catalog of manuscripts of the gospels,many of them reconstructed from scattered fragments. Sixty-sevenpages of indexes make this book particularly useful. Second, Alla I.Ela-nskaja (1991a) has published a catalog of the Coptic literarymanuscripts in the library of the PuSkin State Museum of Fine Ans inMoscow, with brief descriptions of close to a hundred codicologicalentities (including many White Monastery fragments), text editions ofpreviously unpublished items, and sevenry photographic plates. Untilthe appearance of Elanskaja's book, this collection constituted a largepiece of codicological and textual terra incognita, which has now beenmapped at least preliminarily.

In his article on paleography in The Coptic Encyclopedia (1991),R.odolphe Kasser wrote that "all Coptologists recognize this one fact:Coptic paleography is still a new field" (vol. 8, p. 176). The secondhalf of this statement is echoed repeatedly in publications of Copticmanuscripts, either as a justification for not offering an opinion as tothe date of an undated manuscript, or as a caveat accompanying an

8. To be added lD my lisi, as no. 25a, is Paris, BibliothCque nationale Coptc 9l(Homer's Bohairic Apocalypse manuscript H). [Please note also lhat W. H. P Harchdid in fact publish his apccryphal Acs fragment from the Monastery of Macarius(pace Emmel 1990c, 160), as his contribution to the Crum Festschrift (CoplicSrudies in Honor of Waher Ewing Crum lBoston 1950] 305-17).1

7. As one note of detail, rie suggestion (p. 163 n. 156) that NHC I A/g mighihave been placed in antiquity at the end of the codex is extremely unlikely, There isno doubt that structuratly this leaf was the first in lhe codex, and the Darbm ofdeErioration $ar it shares with pp. l/2 indicaEs $ar ic was in is sructuraily correctposition, and hence most Eobably srilt bound in rhar position, when the damageoccurred, which was after the codex tvas inscribed.

4544 Stephen Emmel

opinion ventured. A reliable means of dating undated Coptic manu-scripts is still beyond our grasp, but dedicated and competent scholarsare patiendy laying the groundwork on which our successors maysomeday achieve the goal that we can still only envision.

References and Select Bibliography

Beaux, Nathalie1989, Pour une pa.l€ographie du papyrus Chesrer Beatty 2018. In Rosenstiehl 1989,

4649.Boud'hors, Anne1988, Fragments du Nouveau Tesbment fayoumique A la Bibliothbque nationale.

Langues orientoles anciennes: Philologie et linguistique l:95-116.1989, Manuscrits coptcs 'thypriotcs" A h Bibliorheque nadonale. In Rosenstiehl

1989, 11-20.Brashear, William; Funk, Wolf-Perer; Robinson, James M.: and Smith, Richard1990,The Chester Beatty Codct Ac, 1390: Mathematical School Exercises in Greek

and. Iohn 10:7-13:38 in Subachmimic. Chester Beauy Monographs, vol. 13.Louvain: Pe€tem.

Bresson, Agnds1988, Peiresc et les dtudes copt€s: Prolegomdnes au ddchiffrement des hidroglyphes.

XVIIe si4cle 40:41-50.Bryder, Peter1988, (ed,.) Manichaean Studies: Proceedings of the First International Confercnce

oa Manichaeism, Augnst 5-9, 1987, Deryrtment of Hiltory of Religions, LundUnive$itJ, Sweden. Lund Studies in African and Asian Religions, vol. l. Lund:Plus Ultra.

Camplani, Albertol9E9, Le lenere festali di Abnasio di Alessand.ria. Rome: CIM.Coquin, Ren€4eoryes1988a, (ed.) Milonges Antoine Guillqumont: Contriburiow d l'6tude des christian-

ismes orienteaux. Cahiers d'orientalisme, vol. 20. Geneva: Patdck Cramer1988b, La "Rbgle" de Moise d'Abydos. In Coquin 1988, 103-10.1989a, Compldment aux "Mimcles de saint Georges" (MS. I-F.A.O., copre 30). 84!

letin d.e la Soc6t! d'archiologie copte 23 (198G1989): 5l-73, pl. facing p. 51.1989b, Deux fragments fayoumiques du fonds copte, IFAO 28 et 29. In Rosenstiehl

1989.21-31.1991, Fragments d'une chronique, Elatifs A un patdarche d'Alexandrie, sans doutE

Th6odose (535-566 A.o.. Bullein de la Sociit€ d'archeobgie copte 30,7-24, pt.faciog p. l.

Codicology and Paleo$aphy

Coquin, Ren6-Georges, and G. Godron1990, Un encomion copte sur Marie-Madeleine ardbud h Cyrille d€ Jerusalem. Bal-

letin de I' Institur frangais de erchiologie orientale 9O:169J12.Devos, Paul1988, Jean de Lycopolis revisit6: Nouveaux feuillets du "codex 8." Analecta BolLan-

d.iana lM:183-2U).Diebner, Bemd Jgrg, and Rodolphe Kasser1989, (eds) Hambwger Papyrus bil. I: Die akte[tenentlichen Texte des PapJrus

bilinguis I der Staats- und Universitiitsbibliothek Hunburg, Conticum contico-rum (Coptice), Lamentotiorcs Ieremiae (Coptice), Ecclesiastes (Graece et Cop-tice). Cahiers d'orienldisme, vol. 18. Geneva: Patrick Cramer.

Elanskaja, Alla L1988, Psssio Pa iin the Coptic MS. GMII1.1.b.686. InCoquin 1988, 19-37,1989, A Fragment of "Ancoratus" in Coptic (fte MS. I-1.b.668 of the Pushkin Muse-

um of Fine Arts). Bulletin de la SociAA d'arch4ologie copte 28 (1986-1989):5-10, followed by pls. 3-4.

1991a, Coptic Literary Texts of the Pushkin Slote Firc Arts Museum in Moscow.Studia Aegyptiaca, vol. 13. Budapesr Chair d'€gyplologie de I'UniversitCLordnd E6tvds.

199lb, A Fayyumic Text of Psalm ll8, 50-52, 62-4'1,'14-77 (lhe MS. I.1.b.637 ofthe Pushkin Museum of Fine Ars)- Bulletin de lo Sociiti d'a,rchiologie copte30:25-28, followed by pls. 1-3.

Emmel, Stephen1984, (ed.) Nsg Hammodi Codex IIIS: The Dialogue oJ the Savior. The Coptic

Gnostic Library; Nag Hammadi Studies, vol. 26. Leiden: E.J. Brill.1989, F agmenE of White Monastery Manuscripts Acquired by the Beinecke Rare

Book and Manuscript Library (Yale University), International Association forCoptic Studies, Newsletter, ns. 26:34,

1990a, [Note on the Beinecke Lib€ry's acquisition of three Coptic manuscript frag-ments from the While Monastery'|. Yale University Library Gazette 64 (1989):t74-75.

1990b, More Fragments of white Monastery Manuscripts Acquirei by the BeineckeRare Book and Manuscript Libary (Yale University). Intemarional Associationfor Coptic Studies, Newsletter, ro.27 (April 1990): 3; no. 2E (November 1990):9 (corrigendum).

1990c, Reconstucdng a Dismembered Egyptian Library. ln Gzosticism and the Eor-ly Christion World: In Honor of James M. Robinson, elitEd by James E,Goehring et a.1., 145-61 (with biblioSraphy on pp. 162*84, passim). Forum Fas-cicles, vol. 2. Sonoma, CA: Polebridge hess.

1990d, Coptic Biblical Texts in the Beioetke Library. Jownal of Coptic Stuliesl:13-28, pls. l-4.

4746 Stephen Emmel

Funk, Wolf-Peter1988, Der Anfang des Johannesevangeliums auf Faijumisch. Archiv fiir Papyrw-

forschung und verwcndte Gebiete 34:3342, pl. 14.1990, Zt\ Faksimileausgabe der koptischen Manichaica in der Chester-Beatty-

Sammlung,I. Orienlc lia 59:52441. lReview of Giversen 198ffi8, vols. l-2.]Gardner. Iain'1988, Coptic Thaological Papli II: Edition, Commentar!, Translation, with at Ap-

pendit: The Docetic Jesus. 2 vols. Mitteilungen aus der Papyrussarnmlung derOserreichischen Nationalbibliorhek (Papyrus Erzherzog Rainer), 2d ser., vol. 21.Vienna: Verlag Briider Hollinek.

Giversen. S6ren1986-88, The Manichaaon Coptic Papjri in the Chester Beau! Library: Facsimile

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