# **Greek Palimpsests at Saint Catherine's Monastery (Sinai) Three Euchologia as Case Studies**

Giulia Rossetto

# GIULIA ROSSETTO

# Greek Palimpsests at Saint Catherine's Monastery (Sinai) Three Euchologia as Case Studies

## ÖSTERREICHISCHE AKADEMIE DER WISSENSCHAFTEN PHILOSOPHISCH-HISTORISCHE KLASSE DENKSCHRIFTEN, 544. BAND

## VERÖFFENTLICHUNGEN ZUR BYZANZFORSCHUNG

Herausgegeben von

## CLAUDIA RAPP und CHRISTIAN GASTGEBER

Band 44

# GIULIA ROSSETTO

Greek Palimpsests at Saint Catherine's Monastery (Sinai) Three Euchologia as Case Studies

Accepted by the publication committee of the Division of Humanities and Social Sciences of the Austrian Academy of Sciences by:

Michael Alram, Andre Gingrich, Hermann Hunger, Sigrid Jalkotzy-Deger, Renate Pillinger, Franz Rainer, Oliver Jens Schmitt, Danuta Shanzer, Peter Wiesinger, Waldemar Zacharasiewicz

Published with the support of the Austrian Science Fund (FWF): PUB 910-Z

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## FOREWORD

\*LXOLD5RVVHWWR¿UVWFDPHWR6LQDLLQ6HSWHPEHUWRKHOSFUHDWHFDWDORJXHHQWULHVIRUWKH6LQDL3DOLPSsests Project. These catalogue entries controlled the entire process in which manuscripts with erased layers of text were photographed with multispectral imaging. Over the course of repeated visits, as her familiarity with the Sinai manuscripts increased, she became especially interested in the Sinai Prayer Books. Saint Catherine's Monastery has the largest collection of Euchologia in existence, the oldest dating from the eighth century.

This study presents a masterful overview of the Sinai Euchologia, and the Sinai palimpsests. It examines three Euchologia in detail. For two of these, the author was able to identify folia from the New Finds, recovered from the tower of Saint George in 1975, that had originally been part of these manuscripts, and restore them to their proper place. All three manuscripts are palimpsests, and the study includes an edition of the erased texts.

From a detailed examination of this kind, one can learn much about manuscript production in the eleventh, twelfth, and thirteenth centuries. One can also reconstruct lines of communication that linked Sinai to other parts of the world.

This is a masterful study that demonstrates how much we can still learn from the Sinai manuscripts, if we approach them with the same expertise, patience, and tenacity as that exhibited by our author.

Father Justin, Librarian Saint Catherine's Monastery, Sinai, Egypt

## ACKNOWLEDGEMENTS

"You can check out any time you like, but you can never leave". With these words taken from the song 'Hotel California' by the Eagles, Michael Phelps, Director of the Early Manuscripts Electronic Library (EMEL), wel-FRPHGPHRQWKHRFFDVLRQRIP\¿UVWYLVLWDWWKH0RQDVWHU\RI6DLQW&DWKHULQHLQWKH6LQDL,WZDV6HSWHPEHU 2014, I was still completing my Master's degree and had no certainty regarding the future. At that moment, those lyrics became wedged in my mind. Soon after that, I found them to be true: my involvement with the *Sinai Palimpsests Project* began, I visited the monastery several times, and—most importantly—its manu-VFULSWVEHFDPHWKHIRFDOSRLQW¿UVWRIP\GRFWRUDOUHVHDUFKDQGQRZRIP\GDLO\UHVHDUFK

However, this would never have been possible without the support, encouragement and generous help of others. First of all, I wish to thank His Eminence Damianos, Archbishop of Sinai, Pharan and Raitho for allowing me to visit the Monastery of Saint Catherine, and also Father Justin Sinaites, the Librarian of Saint Catherine's, for suggesting that I worked on the Sinai manuscripts for my dissertation, for welcoming me several times to the library, and for patiently answering my many questions on the history of the library.

I am extremely grateful to my doctoral advisor, Prof. Claudia Rapp: for taking me to the Sinai as her assistant on the *Sinai Palimpsests Project* starting with that memorable September; for her role in our sketching out together my PhD project at Cairo airport; for involving me in the *Vienna Euchologia Project*; for discussing chapters, doubts and questions at airports, on planes, and in many other locations; for her mentorship, kindness, and constant encouragement. To her goes my deepest gratitude. Thanks are also due to Michael Phelps, Executive Director of EMEL and Director of the *Sinai Palimpsests Project*, for giving me the chance to be part of the project and for providing me with full access to all the collected data (the multispectral images of the palimpsests and their descriptions). During the project, I have had the opportunity to meet brilliant colleagues from different backgrounds and with different expertise: from data management to imaging science. I am particularly grateful to have met Damianos Kasotakis, who introduced me to the operation of a multispectral imaging system and to the imaging capture of palimpsest manuscripts (he is also to be thanked for providing technical and moral support in assembling this book); the same goes for Roger Easton and David Kelbe, who JXLGHGP\¿UVWVWHSVLQWKHDUWRILPDJHSURFHVVLQJ'DYHZLWK6N\SHWXWRULDOV±DQG5RJHUE\ hosting me for a month at the Center for Imaging Science at the Rochester Institute of Technology, NY (April– May 2016).

,Q9LHQQDWKDQNVWRP\DI¿OLDWLRQZLWKWKH*Vienna Euchologia Project* led by Claudia Rapp, I have greatly EHQH¿WWHGIURPWKHDGYLFHKHOSDQGVXSSRUWRIWHDPPHPEHUV(LULQL\$IHQWRXOLGRX'DQLHO\*DODG]D,OLDV1HVseris, and Elisabeth Schiffer. The project's research trips to the Holy Monastery of Saint John the Theologian LQ3DWPRV2FWREHUWKH/LEUDU\RIWKH0RQXPHQWR1D]LRQDOHGHOOD%DGLD\*UHFDGL\*URWWDIHUUDWDDQGWKH Biblioteca Apostolica Vaticana (March 2017), the Bibliothèque nationale de France in Paris (August 2018), and the Bodleian Library in Oxford (August 2019), each constituted invaluable moments for learning from the expertise of the others, and for collecting material and ideas which have fed into this work too.

For discussing palaeographical issues and problems of terminology, I am grateful to Ernst Gamillscheg, Anna Gioffreda, Jana Grusková, Pasquale Orsini, Rudolf Stefec; for their help with Arabic, Georgian, and 6\ULDF,WKDQNUHVSHFWLYHO\\$OH[DQGHU7UHLJHU7LQDWLQ&KURQ]DQG\*ULJRU\.HVVHO,ZRXOGDOVROLNHWRWKDQN the following for their insights: Georgios Boudalis, Donatella Bucca, Stig Frøyshov, Petros Koufopoulos, Nina Glibetic, Peter Jeffrey, Alexandra Nikiforova, Nicholas Pickwoad, Gabriel Radle, Irmgard Hutter, Gerda Wolfram.

,ZRXOGDGGLWLRQDOO\OLNHWRWKDQNDQXPEHURIFROOHDJXHVIURPWKH'HSDUWPHQWRI%\]DQWLQHDQG0RGHUQ Greek Studies at the University of Vienna (and some who have spent time there as visiting scholars), and others DJDLQDWWKH,QVWLWXWHIRU0HGLHYDO5HVHDUFKRIWKH'HSDUWPHQWRI%\]DQWLQH5HVHDUFKRIWKH\$XVWULDQ\$FDG-HP\RI6FLHQFHVIRUWKHLUFROOHJLDOLW\DVZHOODVVFLHQWL¿FDQGPRUDOVXSSRUWRYHUWKH\HDUV\$QGUHD&XRPR Alessandro De Blasi, Maria-Lucia Goiana, Krystina Kubina, Ekaterini Mitsiou, Christodoulos Papavarnavas,

#### 10 Acknowledgements

%RMDQD3DYORYLF3ÕQDU6HUGDU'LQoHU\*ULJRUL6LPHRQRY3DUDVNHYL6\NRSHWULWRXDQG1LNRODRV=DJNODV\$Gditionally, I thank for their steady encouragement Dirk Hoerder, Jacqueline Jürs, Dimitra Makri, Ida Rupp, and Rebecca Travaglini.

The two anonymous reviewers of this book are deeply to be thanked for the careful reading and detailed suggestions. In addition, a special thanks goes to the reviewers of my dissertation, Filippo Ronconi and Stefanos Alexopoulos, for their thorough advice, and for encouraging me to transform my dissertation into two ERRNVWKLV EHLQJWKH ¿UVW7KH VHFRQG RQWKH KLVWRU\ RI 6DLQW&DWKHULQH¶V FROOHFWLRQ RIPDQXVFULSWVLVLQ preparation.

This book, my dissertation, my time in Vienna, and all my research trips would not have been possible without funding. For this I am grateful *in primis* to the University of Vienna for awarding me a three-year Uni:Docs stipendium (October 2015–September 2018). Several research trips to the Sinai were funded by the *Sinai Palimpsests Project*, supported by a grant from the Arcadia Fund London*.* The funding for the publication of this book comes from the Austrian Sciences Fund (FWF, PUB 910). In this respect, sincere thanks go to Sarah Blair for revising my English, and to Katharina Preindl for her careful work on the layout. Last but not least, I would like to thank the editors of the series *Veröffentlichungen zur Byzanzforschung*, Christian Gastgeber and Claudia Rapp, for accepting my monograph and for the constant support in all its phases.

Finally, I wish to thank my family—in particular, my brother Giacomo for drawing the schematic representations of all the manuscripts, my brothers Marco and Francesco for their moral support, and my parents Daniela and Pierpaolo for their love and for having always encouraged me to be curious, to travel, and to look beyond appearances: this not only applies to personal relationships. It also explains my interest and eagerness LQWU\LQJWRGHFLSKHUWH[WVZKLFKDUHGLI¿FXOWWRUHDGLQWKLVFDVHWKRVHZRUNVZKLFKOLHHUDVHGEHKLQGWKUHH prayer books preserved at the Monastery of Saint Catherine in the Sinai.

## ABBREVIATIONS1

AHG = I. SCHIRÒ (ed.), Analecta Hymnica Graeca e codicibus eruta Italiae inferioris. I–XIII. Rome 1966–1983.

Aland = K. ALAND, .XU]JHIDVVWH /LVWH GHU JULHFKLVFKHQ +DQGVFKULIWHQ GHV 1HXHQ 7HVWDPHQWV %HUOLQ 19942 (19631 ); http://www. uni-muenster.de/NTTextforschung/INTF.html (19.09.2022).

Aldama = J. A. DE ALDAMA, Repertorium Pseudochrysostomicum. Paris 1965.


CBM = I. HUTTER – O. DEMUS&RUSXVGHUE\]DQWLQLVFKHQ0LQLDWXUHQKDQGVFKULIWHQI–V. Stuttgart 1977–1997.

CPA = Christian Palestinian Aramaic.

CPG = Clavis Patrum Graecorum, ed. M. Geerard. I–IV. Supplementum. Turnhout 1974–2018.


MR = ȂȘȞĮĮIJȠ૨ȜȠȣਥȞȚĮȣIJȠ૨,±9,5RPH±

1DWLRQDO/LEUDU\RI,VUDHO 'LJLWL]HG0DQXVFULSWVIURP6DLQW&DWKHULQH¶V0RQDVWHU\2OG&ROOHFWLRQ0LFUR¿OPLQJE\WKH,VUDHOLDXthorities, 1970s); http://aleph.nli.org.il/F?RN=647479495 (19.09.2022).

NDB = Neue Deutsche Bibliographie. Berlin 1953–.

1(76 1HZ(QJOLVK7UDQVODWLRQRIWKH6HSWXDJLQW7KH,QWHUQDWLRQDO2UJDQL]DWLRQIRU6HSWXDJLQWDQG&RJQDWH6WXGLHVhttp://ccat. sas.upenn.edu/nets/edition/ (19.09.2022).

ODB = A. KAZHDAN ET AL. (ed.)7KH2[IRUG'LFWLRQDU\RI%\]DQWLXP,±,,,1HZ<RUN±2[IRUG

3D5 ȆĮȡĮțȜȘIJȚțਵIJȠȚțIJȫȘȤȠȢਲȝİȖȐȜȘ Rome 1885.

Passarelli = G. PASSARELLI/¶HXFRORJLR&U\SWHQVHīȕ9,,VHF;7KHVVDORQLNL

PG = J. P. MIGNE ET AL., Patrologiae Cursus Completus, Series Graeca. 1–161. Paris 1856–1866.

Pinakes = Institut de recherche et d'histoire des textes, Paris; https://pinakes.irht.cnrs.fr/ (19.09.2022).

3PE= R.-J. LILIE – C. LUDWIG – TH. PRATSCH – I. ROCHOW – B. ZIELKE ET AL. (ed.), [nach Vorarbeiten F. WINKELMANNS], Prosopogra-SKLHGHUPLWWHOE\]DQWLQLVFKHQ=HLW%HUOLQ±1HZ<RUN±KWWSVZZZGHJUX\WHUFRPYLHZGESPE] (19.09.2022)

Polidori = V. POLIDORI, L'Eucologio della Grande Chiesa di Otranto: Cod. Ottoboni gr. 344 (AD 1177). Wrocklaw 2018.

Pravoslavnaja Enciklopedija = KYRILL I – ALEKSIJ II, *Pravoslavnaja Enciklopedija.* I–XLVII. Moscow 2000–2017.

Rendel Harris, Appendix = J. Rendel Harris, Appendix, in: A. S. LEWIS, Catalogue of the Syriac Manuscripts in the Convent of S. Catharine on Mount Sinai. London 1894, 95–123.

RGB = red, green, blue (additive colour model).


<sup>1</sup> This list includes author names without dates and titles for relevant works referred to throughout the book, not only in footnotes but also in text.

#### 12 Abbreviations

Specimina Sinaitica *=* D. HARLFINGER – D. R. REINSCH – J. A. M. SONDERKAMP (LQ=XVDPPHQDUEHLWPLWG. PRATO), Specimina Sinaitica. Die datierten griechischen Handschriften des Katharinen-Klosters auf dem Berge Sinai, 9. bis 12. Jahrhundert. Berlin 1983. SPP = Sinai Palimpsests Project; https://sinai.library.ucla.edu/ (19.09.2022).

TLG = Thesaurus Linguae Graecae ® Digital Library. Ed. Maria C. Pantelia. University of California, Irvine; http://stephanus.tlg.uci. edu/ (19.09.2022).

TR = ȉȡȚįȚȠȞ țĮIJĮȞȣțIJȚțȩȞ. Rome 1879.

Typikon Kasoulon = A. APOSTOLIDIS,O7\SLNRQGL61LFRODGL&DVROHVHFRQGRLOFRGLFH7DXU\*U&,,,,QWURGX]LRQHWHVWRFULWLFR LQGLFL'RFWRUDO7KHVLV3RQWL¿FLD8QLYHUVLWj67RPPDVR'¶\$TXLQRLQ5RPD±)DFROWjGL7HRORJLD±6H]LRQHHFXPHQLFRSDWULVWLFD JUHFREL]DQWLQD³61LFROD´%DULhttp://thesis.ekt.gr/thesisBookReader/id/4368#page/1/mode/2up (19.09.2022).

Typikon Messina = M. ARRANZ/H7\SLFRQGXPRQDVWqUHGX6DLQW6DXYHXUj0HVVLQH&RGH[0HVVDQHQVLV\*U5RPH

Typikon Nikon = Chr. HANNICK'DV7DNWLNRQGHV1LNRQYRPVFKZDU]HQ%HUJHJULHFKLVFKHU7H[WXQGNLUFKHQVODYLVFKHhEHUVHW]XQJ des 14. Jahrhunderts. I–II. Freiburg 2014.

Typikon Saba = D. KANELLOS, ȉȣʌȚțઁȞIJȠ૨ıȓȠȣțĮĬİȠijȩȡȠȣȆĮIJȡઁȢȝȞȈȐȕȕĮIJȠ૨ȖȚĮıȝȑȞȠȣ. Athens 2010.

Typikon Stoudion = A. P. PENTKOVSKIJ7LSLNRQ3DWULDUFKD\$OHNVLMD6WXGLWDY9L]DQWLLLQD5XVLL0RVFRZ

Velkovska – Parenti = E. VELKOVSKA – S. PARENTI, Evchologij Barberini Gr. 336. Omsk 2011.

VG = M. VOGEL – V. GARDTHAUSEN, Die griechischen Schreiber des Mittelalters und der Renaissance. /HLS]LJ

## INTRODUCTION

/HD¿QJWKURXJKWKHSDJHVRIPDQXVFULSWFDWDORJXHVLQRUGHUWRWUDFNGRZQWKH(XFKRORJLDHDFKOLEUDU\SUHserves,2 one can observe that a considerable number of these codices are—entirely or partially—written on recycled palimpsest parchment.3 The most famous is certainly the so-called *Archimedes palimpsest* (Diktyon 8838), a 13th century prayer book currently preserved in a private collection, which contains as erased texts Archimedes' *Method* and *Stomachion*, speeches by the orator Hypereides, and a commentary on Aristotle's *Categories*. 4

But there are others. Because Euchologia were utilitarian objects, common books of everyday use, they were frequently written on reused parchment. A few statistics will illustrate the frequency: nine out of 27 LQWKH9DWLFDQ/LEUDU\VHYHQRXWRILQWKH%LEOLRWHFD6WDWDOHGHO0RQXPHQWR1D]LRQDOHGL \*URWWDIHUUDWD¿YHRXWRILQWKH/LEUDU\RI6DLQW&DWKHULQH¶V0RQDVWHU\DW0RXQW6LQDL<sup>5</sup>

The idea of combining a study of Euchologia with that of palimpsests preserved in the Sinai originated from my involvement with two research projects: the *Vienna Euchologia Project*<sup>6</sup> and the *Sinai Palimpsests Project* of EMEL.7 ,¿UVWFDPHLQWRFRQWDFWZLWKERWKSURMHFWVGXULQJZKLOH,ZDVLQ9LHQQDRQDQ(UDVmus exchange writing my Master's thesis. My curiosity was awakened: how were prayer books to be written on reused parchment prepared? What kinds of texts lay erased underneath the Euchologia? Why were they discarded? Where and when did it happen?

This book lies at the intersection of palimpsest studies and the study of Euchologion manuscripts, with an additional focus on the Sinai library collection. It deals with the palimpsests and prayer books (Euchologia) in Greek from the manuscript collection of Saint Catherine's Monastery, and presents three case studies: descriptions of three Sinai prayer books written on palimpsest parchment. Although, to the best of our knowledge, WKHUHDUH¿YH(XFKRORJLDZULWWHQRQUHXVHGSDUFKPHQWLQWKH6LQDLWKHFKRLFHIHOORQWKHWKUHHZKLFKEHORQJ to the Old Collection (Sin. gr. 960, Sin. gr. 962, Sin. gr. 966). This was for the reason that they are more complete, and so easier to handle and offering more material for analysis. Moreover, on the occasion of my trip to Saint Catherine's in December 2018, I came across loose folia and quires originally belonging to Sin. gr. 960 and Sin. gr. 966 among the Sinai New Finds, and I have included these in this study. Similarly, in May 2020 I came across one quire originally belonging to Sin. gr. 966 and currently kept at Bryn Mawr College (USA). This has been included here as well.

 <sup>2</sup> (XFKRORJLDDUH%\]DQWLQHSUD\HUERRNVXVHGE\SULHVWVDQGELVKRSVIRUWKHFHOHEUDWLRQRIDOOVHUYLFHVRIWKH%\]DQWLQH5LWH

 <sup>3</sup> A palimpsest is a manuscript page, either from a scroll or a codex, from which the text has been removed so that the parchment may be reused for writing another text. 4 R. NETZ – W. NOEL – N. TCHERNETSKA – N. G. WILSON (ed.), The Archimedes Palimpsest, I–II. Cambridge 2011.

<sup>5</sup> G. ROSSETTO, Codicological Pathways in Search of Euchologia Palimpsest Manuscripts, in: C. Rapp – Ei. Afentoulidou – D. \*DODG]D±,1HVVHULV±\*5RVVHWWR±(6FKLIIHU%\]DQWLQH3UD\HU%RRNVDV6RXUFHVIRU6RFLDO+LVWRU\DQG'DLO\/LIH*JÖB* 67 (2017) 173–211, esp. 183–191.

<sup>6</sup> )XQGHGE\WKH):)IURP2FWREHU3³'DLO\/LIHDQG5HOLJLRQ%\]DQWLQH3UD\HU%RRNVDV6RXUFHVIRU6RFLDO+LVtory" and P 34090 "Liturgy, Libraries and Learning"), but conceived already in 2014, the *Vienna Euchologia Project* is directed E\&ODXGLD5DSSDQGEDVHGDWWKH ,QVWLWXWH IRU0HGLHYDO6WXGLHV'HSDUWPHQWRI%\]DQWLQH5HVHDUFKRIWKH\$XVWULDQ\$FDGHP\ RI6FLHQFHV0HPEHUVRIWKHSURMHFWLQDGGLWLRQWRP\VHOIDUH(LULQL\$IHQWRXOLGRX'DQLHO\*DODG]D,OLDV1HVVHULVDQG(OLVDEHWK Schiffer. Its goals are the investigation of occasional prayers for everyday concerns, and the creation of a database of prayer books up to 1650. For further details, see KWWSVZZZRHDZDFDWHQLPDIRUHVHDUFKE\]DQWLQHUHVHDUFKFRPPXQLWLHVDQGODQGVFDSHVHXchologia-project (19.09.2022) 7

The *Sinai Palimpsests Project* of the Early Manuscripts Electronic Library (EMEL) took place between 2011 and 2016 and was OHGE\0LFKDHO3KHOSV([HFXWLYH'LUHFWRUDQG&ODXGLD5DSS6FKRODUO\'LUHFWRU7KHJRDOZDVWRGHVFULEHGLJLWL]HDQGSURYLGH online access to a number of palimpsests preserved in the manuscript collection of Saint Catherine's Monastery. Funding was provided by the Arcadia Fund of London. The results can be found at http://sinaipalimpsests.org/ and https://sinai.library.ucla.edu/ (19.09.2022).

#### 14 Introduction

7KHGLVFXVVLRQWKDWIROORZVFRPSULVHVVL[FKDSWHUV7KHIRFXVRIWKH¿UVWLVWKH\*UHHNSDOLPSVHVWVKRXVHGLQ the monastery. It opens with an outline of the state of research, then discusses the evolution in techniques used for reading palimpsest manuscripts, and deals with past and present projects connected to Greek palimpsests. It then moves on to address the *Sinai Palimpsests Project* and its novelties. The second chapter presents for WKH¿UVWWLPHDQLQYHQWRU\RIWKH\*UHHNSDOLPSVHVWVRI6DLQW&DWKHULQH¶VDQGDOLVWRIQHZO\LGHQWL¿HG*membra disiecta sinaitica*. The third chapter offers an overview of the Euchologia kept at Saint Catherine's: a *status quaestionis* on the research so far undertaken on such manuscripts, an introduction to this collection, and an annotated list of prayer books kept in the library, pertaining both to the Old and New Collections.8

The last three chapters are of a more technical character, and contain the descriptions of the selected case studies, i.e. the three above-mentioned Sinai Euchologia written on recycled parchment. These descriptions are based on original work with the manuscripts themselves, which have never before been studied with regard to their *scriptiones inferiores*. In accordance with Marilena Maniaci's perspective on the archaeology of the book, manuscripts are not here regarded as mere "containers" of the eucharistic and sacramental liturgies, but as complex textual objects, and—more especially—as excellent records of "material culture".9 Being palimpsests, they are multi-layered records of "material culture" *par excellence*, and this can be analysed through stratigraphic analysis, since we can recognise at least two different layers: a *scriptio superior*, containing the most recent text (the Euchologion), and older *scriptiones inferiores* that were erased in order to prepare the parchment for reuse.

In structuring the descriptions I have taken as a model (with some variations) those provided by Jana Grusková for the Viennese palimpsests.10 As in Grusková's publication, to provide a visual idea of each manuscript, I have equipped each chapter with pictures, schemes and diagrams. The organisation of each description is as follows. First, the *scriptio superior* (Euchologion) is analysed under several headings: codicology, palaeography, decoration, and content (with a special focus on the occasional prayers). Next comes the analysis of the *scriptiones inferiores*. It was possible to have access to these during onsite visits and also in Vienna, by virtue of the images processed as part of the *Sinai Palimpsests Project* or by myself. Codicological and palaeographical characteristics of each recovered text are set out with the aim of providing a reconstruction of its original PDQXVFULSWWKHHUDVHGWH[WVDUHWKHQWUDQVFULEHGDQGFRPPHQWHGRQIRUWKH¿UVWWLPH7KHWUDQVFULSWLRQVDUH diplomatic and follow the Leiden conventions. Each of these descriptive chapters concludes with a summary RIWKHPRVWVLJQL¿FDQWIHDWXUHVHPHUJLQJIURPHDFKLQYHVWLJDWLRQ

A particular challenge in this work has been the choice of English terminology. As a general rule, I have IROORZHGWKHVSHOOLQJRIWKH2'%+RZHYHUIRUWKHQDPHVRIVSHFL¿FNLQGVRIVFULSWV,KDYHSUHIHUUHGWRNHHS the original names (e.g.: "*Perlschrift*"). I have otherwise used English terms in order to describe—for example—the form of the letters or the structure and condition of a manuscript. As reference points I have made use RISXEOLFDWLRQVLQ(QJOLVKHVSHFLDOO\FDWDORJXHVDQGKDQGERRNVZKLFKDUHZLGHVSUHDGDQGZHOOUHFRJQL]HG<sup>11</sup> )RUVSHFL¿FSDOLPSVHVWUHODWHG*termini*,ODUJHO\HPSOR\WKRVH¿UVWXVHGIRUWKH*Sinai Palimpsests Project*. 12 One example is the use of the words "overtext" and "undertext" as a variation for *scriptio superior* and *scriptio* 

<sup>8</sup> An in-depth study of the entire Sinai collection of Euchologia is the focus of my FWF project T 1192 *Priests, Books and the Library at Saint Catherine's* (1.12.2020–30.11.2023), which is based at the Austrian Academy of Sciences, Institute for Medieval Research, 'HSDUWPHQWRI%\]DQWLQH5HVHDUFK

<sup>9</sup> M. MANIACI\$UFKHRORJLDGHOPDQRVFULWWR0HWRGLSUREOHPLELEOLRJUD¿DUHFHQWH5RPHRQPDQXVFULSWV¶VWUDWLJUDSK\VHH also F. RONCONI0DQXVFULSWVDV6WUDWL¿HG6RFLDO2EMHFWV*Scandinavian Journal of Byzantine and Modern Greek Studies* 4 (2018)

<sup>20, 25–26,</sup> and F. RONCONI, I manoscritti greci miscellanei. Spoleto 2007. 10 J. GRUSKOVÁ8QWHUVXFKXQJHQ]XGHQ\*ULHFKLVFKHQ3DOLPSVHVWHQGHUgVWHUUHLFKLVFKHQ1DWLRQDOELEOLRWKHN9LHQQD2010. 11 Most relevant were, in alphabetical order, M. L. AGATI, The Manuscript Book: A Compendium of Codicology. Revised and Updated English Edition. Rome 2017; D. BIANCONI, Greek Palaeography, in: Comparative Oriental Manuscript Studies: An Introduction, ed. A. Bausi et al. Hamburg 2015, 297–305; C. N. CONSTANTINIDES – R. BROWNING, Dated Greek Manuscripts from Cyprus to the Year 1570. Nicosia 1993; M. MANIACI, Greek codicology, in: Comparative Oriental Manuscript Studies: An Introduction, ed. A. Bausi et al. Hamburg 2015, 187–207; P. ORSINI, Studies on Greek and Coptic Majuscule Scripts and Books. Berlin – Boston 2018; C. WRIGHT – M. ARGYROU – CH. DENDRINOS, A Descriptive Catalogue of the Greek Manuscript Collection of Lambeth Palace Library. London 2016.

<sup>12</sup> D. EMERY – C. RAPP, KatIkon: A Digital Catalogue as Multi-Purpose Tool, in: Greek Manuscript Cataloguing: Past, Present, and Future, ed. P. Degni – P. Eleuteri – M. Maniaci. Turnhout 2018, 221–227, and the "description glossary" on the *Sinai Palimpsests Project* website: https://sinai.library.ucla.edu/user-guide/mss-terms (19.09.2022).

#### Introduction 15

*inferior*. However, instead of referring to "undertext objects" (which is a term coined by the *Sinai Palimpsests Project*) I prefer to speak of "textual units". With "textual unit" I mean distinct works with the same layout, usually written by the same scribe at the same time and place, and preserved within distinct manuscript objects DVGH¿QHGE\WKHLUVKHOIPDUNV13 A single "textual unit" does not necessarily correspond to one original manuscript: several "textual units" might be *membra disiecta* of one and the same "original manuscript".

2QWKHEDVLVRIWKLVGHWDLOHGDQDO\VLVD IHZJHQHUDOREVHUYDWLRQVHPHUJHZKLFKPD\EHVXPPDUL]HGDV IROORZVPDQLIROGWH[WV²VRPHSUHYLRXVO\XQNQRZQ²KDYHEHHQUHFRYHUHGDQGLGHQWL¿HG7KLVSURPSWVVSHFulation as to why such texts were discarded—whether this was due to physical degradation, illegible writing, or outdated content. Equally, there is the question of the various ways in which Euchologia manuscripts were produced, and also of the reading preferences and ownership practices of those who read and used the prayer books over time, and also of how, when, and why they actually reached the Monastery of Saint Catherine.

It is self-evident that the systematic study of more manuscripts of this kind would improve the quality and H[WHQGWKHVLJQL¿FDQFHRIWKHFRQFOXVLRQVGUDZQIURPWKHVWXG\RIWKHVHWKUHHFRGLFHVLQGLYLGXDOO\+HQFHWKLV study—which has only been made possible by means of advances in technology and fresh avenues of enquiry ZLWKLQVFKRODUVKLSDQGDGGHGWRWKHVHWKHRSSRUWXQLW\ IRUFROODERUDWLRQZLWKVSHFL¿FSURMHFWV²VKRXOGEH considered merely the starting-point for further studies of Euchologia, and of the palimpsests at Saint Catherine's and those in other libraries.

<sup>13</sup> As far as the Sinai palimpsests are concerned, only in few cases was one textual unit written by more than one hand. This happens for texts of documentary nature, like those extant as *scriptiones inferiores* of Sin. ar. NF 8.

# THE GREEK PALIMPSESTS OF SAINT CATHERINE'S MONASTERY

#### INTRODUCTION

The library of Saint Catherine's Monastery is the oldest Christian monastic library with an uninterrupted history. Its holdings are "living" proof of the changes experienced by the monastic community over the centuries.14 The monastery owns one of the largest collections of ancient manuscripts in the world, preserving in entirety over 4500 codices.15 About 3300 codices are contained in the so-called Old Collection,16 while 1200 manuscripts are held as New Finds.17 These last—quires, loose folia, probably put aside in the 18th century—were GLVFRYHUHGDIWHUD¿UH18 by Archimandrite Sophronios Montesatos in 1975 (i.e. under the episcopate of the current Archbishop of Sinai, Damianos), in a room located under the Chapel of Saint George, situated along the monastery's northern wall.19

More than half of Saint Catherine's manuscripts are written in Greek, but the library also contains Arabic, Armenian, Christian Palestinian Aramaic (CPA), Coptic, Ethiopic, Georgian, Latin, Persian, Polish, Slavonic and Syriac texts. The multilingualism of the monastic community and its visitors, with all the concomitant FKDQJHVLQLWVORQJHYROXWLRQLVUHÀHFWHGLQWKHSUHVHQFHRIWH[WVLQDOOWKHVHODQJXDJHV0RVWRIWKHPDQXscripts are Christian texts, but there are also classical and medical works, lexica, and travel accounts.

There are at present 3075 Greek manuscripts at Saint Catherine's: 2319 belong to the Old Collection, 756 to the New Finds.20 Most of this total (2100) contain biblical and liturgical texts.21 In the past the number of manuscripts was undoubtedly higher, but between the mid-19th and the beginning of the 20th century the collection underwent substantial depletion at the hands of visiting scholars. Unfortunately, the curse of the 318 Fathers of the Council of Nicaea—often invoked by copyists or owners in order to discourage ill-intentioned readers from stealing books—proved ineffective.22 As a result, a great number of manuscripts were plundered,

<sup>14</sup> On the history of the monastery and its library see, for instance, G. H. FORSYTH – K. WEITZMANN, The Monastery of Saint Catherine at Mount Sinai. The Church and Fortress of Justinian. Ann Arbor 1973; K. WEITZMANN – G. GALAVARIS, The Monastery of Saint Catherine at Mount Sinai. The Illuminated Greek Manuscripts, Volume I: From the Ninth to the Twelfth Century. Princeton 1991; C. MANGO ET AL., St. Catherine's Monastery at Mount Sinai: Its Manuscripts and their Conservation. Papers given in Memory of 3URIHVVRU,KRUâHYþHQNR2[IRUG1RYHPEHU/RQGRQFATHER JUSTIN SINAITES, The Sinai Library: a Resource of &RQWLQXLQJ6LJQL¿FDQFH*Sinaiticus* (2017) 13–17. See also G. ROSSETTO, Three Euchologia Written on Reused Parchment (Sin. gr. 960, Sin. gr. 962, Sin. gr. 966 and their *Membra Disiecta*): A Contribution to the History of the Library of Saint Catherine's Monastery in the Sinai. Doctoral Thesis. Vienna 2019, 17–50. 15 4549 codices according to Father Justin Sinaites, personal communication (February 2021). See also S. FRØYSHOV, Les manuscrits de

la bibliothèque du Sinaï: archive du monde orthodoxe, trésor de la liturgie hiérosolymitaine. *Le Messager Orthodoxe* 148 (2009) 61. 16 3328 codices according to Father Justin Sinaites, personal communication (February 2021); 3329 codices, according to M. KAMIL, Catalogue of All Manuscripts in the Monastery of Saint Catherine on Mount Sinai. Wiesbaden 1970, 1; 3306, according to A. VE-LIOS – N. PICKWOAD, Current Use and Future Development of the Database of the Saint Catherine's Library Conservation Project. *The Paper Conservator* 29 (2005) 39; 3307, according to FRØYSHOV, Les manuscrits de la bibliothèque du Sinaï 61. 17 1221 shelfmarks according to Father Justin Sinaites, personal communication (February 2021). 18 7KH¿UHEURNHRXWLQDNLWFKHQRSSRVLWHWKH6LQDLEDVLOLFDRQ1RYHPEHUth 1971 (FATHER JUSTIN SINAITES, The Sinai Library 13).

<sup>19</sup> 7KHGLVFRYHU\ZDV¿UVWDQQRXQFHGLQ)RUDGHWDLOHGUHSRUWVHH\*UHHN1HZ)LQGV±

 <sup>20</sup> Father Justin Sinaites, personal communication (February 2021). 21 FRØYSHOV, Les manuscrits de la bibliothèque du Sinaï 63. 22 See, for instance, Sin. gr. 2045, Euchologion dated 8.2.1572. The curse, written by Archbishop Anastasius V (1583–1592) on f. 2v UHDGVIJઁʌĮȡઁȞİȤȠȜȩȖȚȠȞਫ਼ʌȐȡȤİȚIJȠ૨ਖȖȓȠȣțĮșİȠȕĮįȓıIJȠȣȡȠȣȢıȚȞ઼țĮȟİȞȫıĮȢĮIJઁIJİȪȟİIJİIJȢਕȡȢIJȞਖȖȓȦȞțĮ șİȠijȩȡȦȞʌĮIJȑȡȦȞIJોȢਥȞȞȚțĮȓĮIJȚȘ 7UDQVODWLRQ³7KLV(XFKRORJLRQEHORQJVWRWKH+RO\DQG\*RG7URGGHQ0RXQWDLQRI6LQDL and if someone takes it away, may he have the curses of the 318 fathers of [the Council of] Nicaea". On Archbishop Anastasius V see A. MARINESCU0kQăVWLUHD6I(FDWHULQDGHOD0XQWHOH6LQDLúLOHJăWXULOHHLFXğăULOH5RPkQH3HUVSHFWLYăLVWRULFRSDWULVWLFă Bucharest 2009, 441.

and they now form the core of major European collections. A comprehensive list of the dispersed Sinai Greek manuscripts has yet to be compiled.23+RZHYHU9ODGLPLU1LFRODHYLþ%HQHãHYLþSURYLGHV²LQWKH¿UVWYROXPH of his catalogue—a list of 120 Sinai manuscripts that in his time were already in collections in Saint Peters-EXUJ%HUOLQ/HLS]LJ/RQGRQ&DPEULGJH9LHQQDDQGVRRQ<sup>24</sup>

Saint Catherine's Old and New Collections preserve approximately 170 palimpsests, in which eleven different languages are attested as *scriptiones inferiores*: Arabic, Armenian, Caucasian-Albanian, Christian Palestinian Aramaic (CPA), Coptic, Ethiopic, Georgian, Greek, Latin, Slavonic, and Syriac.25 These manuscripts have EHHQLGHQWL¿HGE\PHDQVRIFDWDORJXHVWKHUHFRPPHQGDWLRQVRILQGLYLGXDOVFKRODUVDQGLQPDQ\FDVHVTXLWH E\FKDQFHLQOHD¿QJWKURXJKDPDQXVFULSW¶VSDJHV26 With such a high number of palimpsests—a number, moreover, that is set to increase—Saint Catherine's library outstrips all others.27 By way of comparison, Naples has ¿YH28 Venice ten,29 Athens 23,30 Messina 29,31 Florence 31,32 Milan 4533 and Grottaferrata 60.34 A closer match is SRVHGE\WKH%LEOLRWHFD\$SRVWROLFD9DWLFDQDZKHUHPRQV3DXO&DQDUWKDVLGHQWL¿HGSDOLPSVHVWVLQWKH Greek collection alone.35 The number of palimpsest manuscripts preserved in other Vatican collections (for in-

<sup>29</sup> FORMENTIN, Palinsesti greci.

 <sup>23</sup> This could be a very useful tool for reconstructing the contents of the library before the loss of its manuscripts. 24 91%(1(â(9,ýCatalogus codicum manuscriptorum graecorum qui in Monasterio Sanctae Catharinae in Monte Sina asservantur, I. Hildesheim (Saint Petersburg) 19652 (19111 ), 605–651. To be omitted from this list, it seems, are those manuscripts now in 9HQLFH%LEOLRWHFD1D]LRQDOH0DUFLDQD %(1(â(9,ýCatalogus I 646–647), since they are more likely to have come from Saint &DWKHULQH¶VPHWRFKLRQRI&UHWHLQ&KDQGD[WRGD\¶V+HUDNOHLRQ7KLVYLHZLVFRQ¿UPHGE\WKHUHFHQWVWXG\E\1. ZORZI, Da Cre-WDD9HQH]LDSDVVDQGRSHUOH,VROH,RQLHXQORWWRGLFRGLFLGL©6DQWD&DWHULQDGHL6LQDLWLª3HUODVWRULDGHOIRQGRGLPDQRVFULWWL JUHFLGHOODIDPLJOLD1DQLRUDDOOD%LEOLRWHFD1D]LRQDOH0DUFLDQDGL9HQH]LDLQ%LEOLRWKqTXHVJUHFTXHVGDQVO¶(PSLUHRWWRPDQ ed. A. Binggeli – M. Cassin – M. Détoraki. Turnhout 2020, 311–338, which reviews the existing literature on this topic and also JLYHVDFRPSOHWHOLVWRIWKHPDQXVFULSWV FXUUHQWO\SUHVHUYHGDWWKH%LEOLRWHFD1D]LRQDOH0DUFLDQDZKLFK¿UVWEHORQJHGWR Saint Catherine's metochion in Chandax/Heraklion. During the siege of Chandax (1645–1699)—or just before the fall of the city WRWKH2WWRPDQVLQ²WKH\ZHUHPRYHGWRWKH6LQDLPHWRFKLRQRI=DN\QWKRV7KHUHWKH\ZHUHDFTXLUHGE\\*LDFRPR1DQLDQG brought to Venice. However, this does not exclude the possibility that for a certain period of time the manuscripts were at Saint Catherine's in the Sinai: this could well have been the case with Marc. gr. II 117 (Diktyon 70279), a 14th century Typikon of Mar Saba, which contains an ownership note in Arabic. 25 The exact number is 172 (January 2021). This does not include the over 100 palimpsest fragments from the fragments collection of

the monastery, which were surveyed and documented by Damianos Kasotakis in the period March-May 2020. 26 For instance, in September 2014 Grigory Kessel was invited by the *Sinai Palimpsests Project* to examine the Syriac collection: out

RIWKHPDQXVFULSWVKHVWXGLHGKHLGHQWL¿HGSDOLPSVHVWPDQXVFULSWV(LJKWRIWKHVHZHUHQRWGRFXPHQWHGDVSDOLPSVHVWVLQ

A. S. LEWIS, Catalogue of the Syriac Manuscripts in the Convent of S. Catharine on Mount Sinai. London 1894, 95–123. 27 +HUHDQGEHORZ,FRQVLGHUSDOLPSVHVWVDV³PDQXVFULSWREMHFWV´LGHQWL¿HGE\DVKHOIPDUNVHHPRUHUHJDUGLQJWKLVWHUPLQRORJ\LQEM-ERY – RAPP, KatIkon 255). Counting palimpsest folia instead of palimpsest objects would undoubtedly be more exact, but—given the lack of precise and consistent data—this is currently possible only in the case of some libraries. The same reasoning has been adopted by the author elsewhere: see RAPP – AFENTOULIDOU – GALADZA – NESSERIS – ROSSETTO – SCHIFFER, %\]DQWLQH3UD\HU%RRNV±

<sup>28</sup> M. R. FORMENTIN3DOLQVHVWLJUHFLGHOOD%LEOLRWHFD1D]LRQDOHGL1DSROLHGHOOD0DUFLDQDGL9HQH]LDLQ Libri palinsesti greci: conser-YD]LRQHUHVWDXURGLJLWDOHVWXGLR*.* \$WWLGHO&RQYHJQRLQWHUQD]LRQDOH9LOOD0RQGUDJRQH±0RQWH3RU]LR&DWRQH±8QLYHUVLWjGL5RPD ©7RU9HUJDWDª±%LEOLRWHFDGHO0RQXPHQWR1D]LRQDOHGL\*URWWDIHUUDWD±DSULOHHG6/XFj. Rome 2008, 155–161.

<sup>30</sup> =MELISSAKISȅȚ ʌĮȜȓȝȥȘıIJȠȚ țȫįȚțİȢ IJȘȢǼșȞȚțȒȢǺȚȕȜȚȠșȒțȘȢ IJȘȢǼȜȜȐįȠȢ. ȆȡȠțĮIJĮȡțIJȚțȐ ıȣȝʌİȡȐıȝĮIJĮ ȝȚĮȢ ȑȡİȣȞĮȢ *Symm* 16 (2003–2004) 159–216.

<sup>31</sup> M. T. RODRIQUEZ,SDOLQVHVWLGL0HVVLQDLQGDJLQHSUHOLPLQDUHLQ/LEULSDOLQVHVWLJUHFLFRQVHUYD]LRQHUHVWDXURGLJLWDOHVWXGLR \$WWLGHO&RQYHJQRLQWHUQD]LRQDOH9LOOD0RQGUDJRQH±0RQWH3RU]LR&DWRQH±8QLYHUVLWjGL5RPD©7RU9HUJDWDª±%LEOLRWHFDGHO 0RQXPHQWR1D]LRQDOHGL\*URWWDIHUUDWD±DSULOHHG6/XFj5RPH±.

 <sup>32</sup> S. MAGRINI,SDOLQVHVWLJUHFLGHOOD%LEOLRWHFD0HGLFHD/DXUHQ]LDQDXQDLQWURGX]LRQHLQ/LEULSDOLQVHVWLJUHFLFRQVHUYD]LRQH UHVWDXURGLJLWDOHVWXGLR\$WWLGHO&RQYHJQRLQWHUQD]LRQDOH9LOOD0RQGUDJRQH±0RQWH3RU]LR&DWRQH±8QLYHUVLWjGL5RPD©7RU 9HUJDWDª±%LEOLRWHFDGHO0RQXPHQWR1D]LRQDOHGL\*URWWDIHUUDWD±DSULOHHG6/XFj5RPH±.

<sup>33</sup> C. PASINI,SDOLQVHVWLJUHFLDOO¶\$PEURVLDQDULVXOWDWLGLXQ¶LQGDJLQHFRPSOHVVLYDLQ/LEULSDOLQVHVWLJUHFLFRQVHUYD]LRQHUHVWDXUR GLJLWDOHVWXGLR\$WWLGHO&RQYHJQRLQWHUQD]LRQDOH9LOOD0RQGUDJRQH±0RQWH3RU]LR&DWRQH±8QLYHUVLWjGL5RPD©7RU9HUJDWDª ±%LEOLRWHFDGHO0RQXPHQWR1D]LRQDOHGL\*URWWDIHUUDWD±DSULOHHG6/XFj5RPH±

 <sup>34</sup> E. CRISCI,SDOLQVHVWLGL\*URWWDIHUUDWD6WXGLRFRGLFRORJLFRHSDOHRJUD¿FR,±,,1DSOHV; E. CRISCI, Codices Graeci rescripti IUDDQWLFKLWjHPHGLRHYREL]DQWLQR,OFDVRGHLSDOLQVHVWLGL\*URWWDIHUUDWDLQ(OSDOLPSVHVWRJUHFRODWLQRFRPRIHQyPHQROLEUDULR\ WH[WXDOHG\$(VFREDU=DUDJR]D±.

<sup>35</sup> P. CANART, Les palimpsestes des fonds grecs de la Bibliothèque Vaticane. Une liste sommaire et quelques précisions, in: Philo-PDWKHVWDWRV 6WXGLHVLQ \*UHHN DQG%\]DQWLQH7H[WV 3UHVHQWHGWR-DFTXHV 1RUHW IRU KLV 6L[W\)LIWK%LUWKGD\ HG% -DQVVHQV ± B. Roosen – P. Van Deun. Leuven – Paris – Dudley, MA 2004, 45–55 (reprinted in P. CANART, Études de paléographie et de codi-

stance, in the Oriental section) remains unknown.36 Moreover, we are entirely ignorant of the total number of palimpsests preserved in Russian libraries: it is probably very high and may even exceed the Sinai collection.

But what is a palimpsest? The word palimpsest is an adjective, or rather an adjectival noun, that means "scraped clean for reuse".37 7KH WZR \*UHHN FRPSRXQGV RI WKLV ZRUG²ʌȐȜȚȞ OLWHUDOO\ ³DJDLQ´ DQG ȥȦ ("scrape")—refer to the process of cleaning off the parchment for re-writing using a technique similar to the one used for the preparation of animal skin as a writing surface.38 The lower script of a palimpsest is referred to as the undertext (or *scriptio inferior*); the upper script as the overtext (or *scriptio superior*). The parchment of some palimpsests could also be reused more than once, resulting in double or triple palimpsests (or *codices bis rescripti* and *ter rescripti*). These, in addition to the undertext and the overtext contain one or two other texts in the middle layer.

The main reason for reusing the parchment was its scarcity and great expense: this was a particularly acute problem—though not exclusively so—in regions peripheral to the empire, such as Southern Italy, the Greek LVODQGVDQG3DOHVWLQHZKHUHQHZSDUFKPHQWZDVPRUHGLI¿FXOWWRFRPHE\39 The process of palimpsestation was particularly common in the 8th–9th, and again, in the 12th–13th centuries.

How was the palimpsestation process carried out? First, it was necessary to take apart the original manuscript and isolate the quires in order to obtain individual sheets. After this, the writing had to be removed, which could be accomplished in several ways: we can reconstruct these processes because the act of deletion leaves distinctive traces on the parchment sheets.40 There were two principal methods involved, sometimes used in conjunction: a dry abrasive method (or scraping) i.e. with the use of a knife, pumice stone, sepiolite (or ³ZKLWH¿VKERQH´*Schleifbrot* (literally "scraping bread"),41 sandstone, or eraser powder; or, as an alternative, some form of chemical process (effectively a kind of washing), i.e. using water, wine,42 or milk. Indications of how this was done are found in recipes of the period. For instance, we read in an 11th century book of recipes preserved at the Bayerische Staatsbibliothek of Munich: 'Whoever wishes to rewrite, if this becomes necessary, on already written parchment, should take milk and immerse the parchment in the milk overnight. After WDNLQJLWRXWÀRXUVKRXOGEHVSUHDGRYHULWVRDVWRSUHYHQWZULQNOHVZKHUHLWVWDUWVWRGU\DQGKHVKRXOGSUHVV

cologie. Reproduites avec la collaboration de Maria Luisa Agati et Marco D'Agostino. Vatican City 2008, II, 1311–1321).

 <sup>36</sup> That the status of the research on non-Latin and Greek palimpsests is less advanced is a statement of fact and generally valid for all libraries. 37 The standard reference works for palimpsest studies are CRISCI, I palinsesti di Grottaferrata; Á. ESCOBAR (ed.), El palimpsesto

JUHFRODWLQRFRPRIHQyPHQROLEUDULR\WH[WXDO=DUDJR]DGRUSKOVÁ, Untersuchungen; S. LUCÀ (ed.), Libri palinsesti greci: FRQVHUYD]LRQHUHVWDXURGLJLWDOHVWXGLR*.* \$WWLGHO&RQYHJQRLQWHUQD]LRQDOH9LOOD0RQGUDJRQH±0RQWH3RU]LR&DWRQH±8QLYHUVLWj GL5RPD©7RU9HUJDWDª±%LEOLRWHFDGHO0RQXPHQWR1D]LRQDOHGL\*URWWDIHUUDWD±DSULOH5RPHNETZ – NOEL – TCHERNETSKA – WILSON, The Archimedes Palimpsest; V. SOMERS (ed.), Palimpsestes et éditions de textes: les textes littéraires. Louvain-La-Neuve 2009. 38 It is likely that the practice of re-using writing material goes back to the wax-tablets that were common in the ancient Mediterra-

nean. In fact, the entire tablet could be erased for reuse by warming to about 50 °C, and then smoothing the softened wax surface. Papyri were also subject to palimpsestation, though more rarely. In this case, the text was removed by washing with a sponge or feather. P. Holmiensis describes a rather odd chemical solution (a combination of soda, earth, cow's milk, and oil of mastic) which was apparently used to erase ink from papyrus (the same solution was used to whiten pearls). Compared to parchment, palimpsest papyri are not at all numerous. According to the LDAB, out of a total of 9844 papyri recorded, 139 are palimpsest (1,4%), whereas out of the 5283 parchment manuscripts in the database, 746 are palimpsests (14,1%) (analysis carried out 04.03.2021). On palimpsest papyri in general, see Th. SCHMIDT, Greek Palimpsest Papyri: Some Open Questions, in: Proceedings of the 24th International Congress of Papyrology (Helsinki, 1–7 August 2004), ed. J. Frösén. Helsinki 2007, 979–990, and Th. SCHMIDT, Les palimpsestes littéraires grecs sur papyrus, in: Palimpsestes et éditions de textes: les textes littéraires, ed. V. Somers. Louvain-La-Neuve 2009, 83–100. 39 E. CRISCI, "Ratio delendi". Pratiche di riscrittura nel mondo antico. *Aegyptus* 83.1–2 (2003) 56: 'un dato può ritenersi ormai ac-

TXLVLWRODQDWXUDHVVHQ]LDOPHQWHPDUJLQDOHGHOFRGLFHSDOLQVHVWRLQWHQGHQGRSHUPDUJLQDOLWjVLDODVXDGLVORFD]LRQHJHRJUD¿FD SUHYDOHQWHPHQWH ³SURYLQFLDOH´ ULVSHWWR DL SL DWWLYL FHQWUL GLSURGX]LRQH JUD¿FROLEUDULD GHOPRQGR JUHFREL]DQWLQR VLDOD VXD FROORFD]LRQHLQ]RQHGLFRQ¿QH±HTXLQGLDQFKHGLFRQIURQWRGLVFRQWURGLVRYUDSSRVL]LRQH±IUDHVSHULHQ]HFXOWXUDOLWUDGL]LRQL UHOLJLRVHHUHGLWjJUD¿FKHPROWRGLYHUVHVLDLQ¿QHLOVXR*status*OLEUDULRLQTXDOFKHPRGR³GHTXDOL¿FDWR´QHOVLVWHPDGLJHUDUFKLH WHVWXDOLJUD¿FKHFRGLFRORJLFKHGLXQDGHWHUPLQDWDHSRFDHGLXQRVSHFL¿FRFRQWHVWRVWRULFRFXOWXUDOH¶

 <sup>40</sup> On this topic see P. ENGEL, Deletions in Manuscripts – Source Literature and Traces. *Care and Conservation* 14 (2014) 109–135. 41 *Schleifbrot*ZDVPDGHRIÀRZHUFKDONHJJZKLWHDQGJODVVVRPHWLPHVZLWK\HDVWZKLFKZDVEDNHG

 <sup>42</sup> Wine was used for three reasons: it was considered "cleaner" than water; the alcohol it contains addressed other substances and evaporated a bit faster; its pH was lower than that of water (wine in the Middle Ages had a pH of 2–3).

it under a press until it is dry. When this is done and the parchment is polished with pumice and chalk it will regain its white shine'.43 And so, regarding milk, we have proof as well as explanation of its use as a deleting agent. Once the writing was removed, the folia were usually redeployed in three ways:


A codex was not necessarily made up entirely of palimpsest folia: very often only a proportion occur in any one codex, and these are usually taken from several original manuscripts. From this we may infer that in some contexts the use of palimpsests was routine, and that piles of prepared erased sheets were available to the scribes.44 Moreover, it is not uncommon that parchment folia used to restore a manuscript (for instance, to replace a damaged or lost quire) originate from a palimpsest manuscript.45 It must also be considered that not necessarily the place where the erased parchment sheets were copied did correspond to the place where the overtext was copied.

Finally, what kinds of texts were chosen for erasure? A manuscript was a good candidate for recycling on the following grounds:46


## THE GROWING INTEREST IN A PROMISING RESEARCH FIELD

Scholars' interest in palimpsest manuscripts is a quite recent phenomenon: it dates back to the early 19thFHQWXU\DQGZDVGLUHFWHGLQWKH¿UVWSODFHDWWKRVHFRGLFHVWKDWDWWKHWLPHZHUHDOUHDG\KHOGLQ(XURSHDQ libraries.47 However, more audacious academics with a propensity for travelling took advantage of the opportunity to inspect rewritten manuscripts in their original context and locale, namely in the libraries of the East. This is evident from Constantin von Tischendorf's words:48

June 15thµ>«@-HW]WK|UHDEHUQXQHWZDVYRQGHQHUNOHFNOLFKHQ5HVXOWDWHQPHLQHU)RUVFKXQJHQ ,FKELQQDPHQWOLFKLQGHQ%HVLW]YRQ3HUJDPHQWEOlWWHUQ\$7HVWLH\$OWHV7HVWDPHQWJULHFKLVFK JHODQJWGLH]XGHQDOOHUlOWHVWHQJHK|UHQZDVDQGHUJOHLFKHQ(XURSDEHVLW]W49>«@)HUQHUEHVLW]¶LFK

 <sup>43</sup> München, BSB, clm 18628, f. 105v . The Latin text reads: 'Quicunque in semel scripto pergameno necessitate cogente iterato scribere velit, accipiat lac imponatque pergamenum per unius noctis spacium. Quod postquam inde sustulerit, farre aspersum, ne ubi sicari incipit in rugas contrahatur, sub pressura castiget quoad exsiccetur. Quod ubi fecerit, pumice cretaque expolitum priorem

albedinis suae nitorem recipiet'. 44 GRUSKOVÁ, Untersuchungen 17. 45 See, for instance, Sin. gr. 962 (description below). 46 GRUSKOVÁ, Untersuchungen 18. 47 The 19th century witnesses the conclusion of the formation of the main European manuscript collections, the ultimate outcome of

repeated "hunting" trips to the libraries of the East. 48 Selected literature on Constantin von Tischendorf: C. R. GREGORY, Tischendorf. *Bibliotheca Sacra* 33 (1876) 153–193; K. ALAND, Konstantin von Tischendorf (1815–1874). Neutestamentliche Textforschung Damals und Heute*.* 6LW]XQJEHULFKWHGHU6lFKVLVFKHQ\$NDGHPLH GHU:LVVHQVFKDIWHQ]X/HLS]LJ3KLORORJLVFKKLVWRULVFKH.ODVVH%DQG+HIW%HUOLQ 1993; K. G. WESSELING, Tischendorf, in: Bio-JUDSKLVFKELEOLRJUDSKLVFKHV.LUFKHQOH[LNRQYRO+HU]EHUJ 1997, 167–181; Ch. BÖTTRICH, Tischendorf-Lesebuch. Bibelforschung LQ5HLVHDEHQWHXHUQ/HLS]LJ1999; Ch. BÖTTRICH%LEOLRJUDSKLH.RQVWDQWLQYRQ7LVFKHQGRUI±/HLS]LJ 1999.

<sup>49</sup> 7KHVHDUHWKH¿UVWIROLDRIWKH*Codex Sinaiticus* obtained by C. Tischendorf. They were originally collected under the name of *Codex Friderico-Augustanus*, in honour of King Frederick Augustus II of Saxony, who had supported Tischendorf's journeys in

24 Blätter Palimpsest, mit einer arabischen Schrift aus dem 12. und einer griechischen aus dem 8.- 900 (*sic*);50 ferner vier ähnliche Palimpsestblätter,51 endlich außer anderm (*sic*) minder Bedeutenden 4 verstümmelte Blätter eines griechischen Manuskripts des N.T. aus dem 7-800 (*sic*).52 Diese Sachen werden großes Aufsehen machen […]'.53

7KHVHOLQHVZULWWHQE\7LVFKHQGRUI±WRKLVEURWKHUVKRUWO\DIWHUKLV¿UVWWULSWR6DLQW&DWKHULQH¶V (24 May–1 June 1844), represent the earliest source that explicitly mentions the existence of palimpsest manu-VFULSWVDWWKHPRQDVWHU\'HVSLWHWKHIDFWWKDWKHUHFHLYHGWKHVHUHZULWWHQOHDYHV²QRZSDUWRIWKH/HLS]LJPDQuscript collection—as gifts from the monks, he never refers to them in the travel accounts he was to publish over the years.54 The reason lies probably in Tischendorf's desire to obtain more folia of the same manuscripts on subsequent visits, and fear of competition from other scholars.55

Tischendorf's interest in Greek biblical manuscripts is well known. Not many years later, others were showing curiosity with regard to the oriental (palimpsest) codices. I am referring to the twin sisters Agnes Smith Lewis (1843–1926) and Margaret Dunlop Gibson (1843–1920), who visited the Monastery of Saint Catherine four times (1892, 1893, 1895, 1897).56 In the introduction to her book *In the Shadows of Sinai*, 57 Agnes Smith Lewis describes the moment when the famous palimpsest *Sinaiticus Syrus* (Sin. syr. 30) was discovered,58 containing among its erased texts the oldest of the few extant copies of the Old Syriac translation

/HLS]LJ8QLYHUVLWlWVELEOLRWKHNJU'LNW\RQ 38384; GARDTHAUSEN.DWDORJ/HLS]LJ–85). 52 First published by Tischendorf as *&RGH[7LVFKHQGRU¿DQXV* I in 1846 (C. TISCHENDORF, Monumenta sacra inedita: sive reliquiae DQWLTXLVVLPDHWH[WXVQRYLWHVWDPHQWL\*UDHFLH[QRYHPSOXVPLOOHDQQRUXPFRGLFLEXVSHU(XURSDPGLVSHUVHV/HLS]LJ–10), LWFRUUHVSRQGVWRWKHFXUUHQW&RGJURI/HLS]LJ8QLYHUVLWlWVELEOLRWKHN'LNW\RQ 38322; GARDTHAUSEN.DWDORJ/HLS]LJ


<sup>1843</sup> and his edition of the folia of 1846 (see C. TISCHENDORF, Codex Friderico-Augustanus, sive Fragmenta veteris testamenti e codice graeco, omnium qui in Europa supersunt facile antiquissimo in Oriente detexit, in patriam attulit, ad modum Codicis edidit &RQVWDQWLQXV7LVFKHQGRUI/HLS]LJ³&RGH[)ULGHULFR\$XJXVWDQXV´ZDVWKHQDVVLJQHGWKHVKHOIPDUN&RGJU 'LNW\RQ 38316) LQ/HLS]LJ8QLYHUVLWlWVELEOLRWKHN9(GARDTHAUSEN.DWDORJGHU+DQGVFKULIWHQGHU8QLYHUVLWlWV%LEOLRWKHN]X/HLS]LJ ,,,'LHJULHFKLVFKHQ+DQGVFKULIWHQ/HLS]LJ–3). 50 There are only 22 folia in the *&RGH[7LVFKHQGRU¿DQXV*,,¿UVWGHVFULEHGLQC. TISCHENDORF, Rechenschaft über meine handschrift-

lichen Studien auf meiner wissenschaftlichen Reise von 1840 bis 1844. *Jahrbücher der Literatur*\$Q]HLJH%ODWW–7, QUQRZLQ/HLS]LJEHDULQJWKHVKHOIPDUN&RGJU>'LNW\RQ 38317] (see GARDTHAUSEN.DWDORJ/HLS]LJ7KHQXPEHU³´ ZHUHDGLQWKHOHWWHUZDV7LVFKHQGRUI¶VRZQPLVWDNHµLFKKDWWHIUKHULQPHLQHQ1RWL]HQGLH=DKOijYHU]HLFKQHW\$OVLFKDEHUGLH %OlWWHUEHKXIVGHU\$EJDEHDQGLH%LEOLRWKHNYRQ1HXHP]lKOWHIDQGHQVLFKQXUYRU,FKNDQQMHGRFKQLFKWJODXEHQGDVVXQWHU GHQMHQLJHQ+lQGHQLQGLHYRUKHUPHLQH0DQXVFULSWVJHNRPPHQVLQGGLH=DKOGLHVHU%OlWWHULQGHUJHQDQQWH:HLVHEHHLQWUlFKWLJW ZRUGHQLVWXQGYHUPXWHGDVVLFKPLFKDQIDQJVLQGHU=lKOXQJJHLUUWKDWWH¶C. TISCHENDORF'LH0DQXVFULSWD7LVFKHQGRU¿DQDLQ GHU8QLYHUVLWlWVELEOLRWKHN]X/HLS]LJ*Serapeum* 8/4–8/5 (1847) 54, n. 1). Folia once belonging to this same manuscript are today scattered across three libraries: Sinai, Monastery of Saint Catherine (Arabic NF 66, six folia and three fragments), Saint Petersburg, National Library of Russia (gr. 26, six folia = Diktyon 57096), and Cambridge, University Library (Add. 1879.5, one fragment = Diktyon 77955). For a comprehensive study of the original codex see G. ROSSETTO, Fragments from the Orphic Rhapsodies? Hi-

therto Unknown Hexameters in the Palimpsest Sin. ar. NF 66. *Zeitschrift für Papyrologie und Epigraphik* 219 (2021) 34–60. 51 These are the four bifolia (eight folia) of the *&RGH[7LVFKHQGRU¿DQXV*,,,¿UVWGHVFULEHGLQTISCHENDORF, Rechenschaft 7, nr. 6), now

 <sup>53</sup> The letter has been partially published in ALAND, Konstantin von Tischendorf 10. For a complete transcription see BÖTTRICH, Tischendorf-Lesebuch 92–96. The publication of Tischedorf's letters to his wife and his brother is under preparation by Michael Featherstone; an annotated summary is accessible on the author's academia.edu site (J. M. FEATHERSTONE, The Discovery of the Codex Sinaiticus as Reported in the Personal Letters of Konstantin Tischendorf). About Tischendorf's *Nachlass* see BÖTTRICH, Bibliographie 71–74. 54 C. TISCHENDORF, Reise in den Orient. I–II. /HLS]LJ&TISCHENDORF\$XVGHPKHLOLJHQ/DQGH/HLS]LJ

<sup>55</sup> N. TCHERNETSKA, The Tischendorf Greek Palimpsests. *Appunti Romani di Filologia* 2 (2000) 107–108. 56 On the sisters and their journeys see, for instance, J. SOSKICE, Sisters of Sinai: How Two Lady Adventurers Found the Hidden Gospels. London 2009.

 <sup>57</sup> A. S. LEWIS, In the Shadows of Sinai. A Story of Travel and Research from 1895 to 1897. Cambridge 1898. 58 For a selected bibliography on this manuscript see: R.L. BENSLY – J. RENDEL HARRIS – F.C. BURKITT, The Four Gospels in Syriac: Transcribed from the Sinaitic Palimpsest. Cambridge 1894; A. S. LEWIS, The Old Syriac Gospels or Evangelion da-Mepharreshê: being the Text of the Sinai or Syro-Antiochene Palimpsest; including the Latest Additions and Emendations, with the Variants of the Curetonian Text, Corroborations from Many Other Mss., and a List of Quotations from Ancient Authors. London 1910; A. HJELT, Syrus Sinaiticus: Codex Palimpsestus Sinaiticus. Helsinki 1930. It should be noted that the manuscript has been newly described in the course of the *Sinai Palimpsests Project* of EMEL by Sebastian Brock for the Syriac undertexts, and Pasquale Orsini for the Greek (see: P. ORSINI, Scritture, libri e testi greci: nuovi materiali dal Sinai, in: New Light on Old Manuscripts: The Sinai Palimpsests and Other Advances in Palimpsest Studies, ed. C. Rapp – G. Rossetto – J. Grusková – G. Kessel. Forthcoming).

of the Gospels (late 5th –6th century):59

'[…] When I was asked, "What do you wish to see?" I replied, "All your oldest Syriac manuscripts, particularly those which Dr. Harris had no time to examine, for I want to take a report of them to him" […] A few minutes after this daring speech we were taken through a small room containing twelve boxes of manuscripts, into the dark closet which I had so often dreamt about, and from one of its little chests VRPHVL[RUHLJKWPDQXVFULSWVZHUHFDUULHGLQWRWKHOLJKWRIGD\,¿UVWH[DPLQHGQ>«@7KHQ,VDZ the palimpsest. It had a forbidding look, for it was very dirty, and its leaves were nearly all stuck together through their having remained unturned probably since the last Syrian monk had died, centuries ago, in the Convent. I had never before seen a palimpsest, but my father had often related to us wonderful stories of how the old monks, when vellum had become scarce and paper was not yet invented, scraped away the writing from the pages of their books and wrote something new on the top of it; and how, after the lapse of ages, the old ink was revived by the action of common air, and the old words peeped up again […] I saw at once that this manuscript contained two writings […] the latter was written in two columns […]'.60

In those early days, undertaking *Palimpsestforschung* at Saint Catherine's meant studying a particular se-OHFWHGSDOLPSVHVW7KLVDSSURDFKLVKLJKO\XQGHUVWDQGDEOHVLQFH²EHIRUHWKHSXEOLFDWLRQRIWKH¿UVWSULQWHG catalogues—there was little way of knowing what a wide range of palimpsest material the library harboured. As a consequence, the very idea of a comprehensive investigation of the palimpsest collection was as yet unimaginable.

Moreover, the catalogues, and especially the early ones, are very irregularly conceived: the information provided is neither complete nor accurate, and the presence of palimpsest folia is recorded in a very sporadic DQGXQV\VWHPDWLFZD\)RULQVWDQFHDFFRUGLQJWR%HQHãHYLþWKHUHZDVQRPHQWLRQRISDOLPSVHVWVDWDOOLQ.Rsmas' 1704 inventory.61 Gardthausen makes no reference to palimpsests in the *praefatio* to his catalogue,62 but KHGLGUHJLVWHU²WKRXJKLQFRQVLVWHQWO\²WKHSUHVHQFHRIUHZULWWHQIROLDKHLGHQWL¿HGHOHYHQSDOLPSVHVWVLQWKH Greek Old Collection, yet nowadays we know of 21 such manuscripts.63

It was only at the beginning of 1950 that the Sinai manuscript collection was considered in its entirety. This was the year of the Sinai expedition, led by K. W. Clark and supported by the American Foundation for the Study of Man and the Library of Congress. The project's stated aim was the photographic recording of all Saint Catherine's manuscripts, which implied 'a more exhaustive examination of the library collections than they have ever before received'.646L[PRQWKVRIDFWLYLW\-DQXDU\WR-XQHUHVXOWHGLQUROOVRIPLFUR¿OPDQG photographs capturing over two million manuscript pages. Out of about 3300 examined manuscripts, 1687 were FKRVHQIRUUHFRUGLQJRQSKRWRJUDSKLF¿OP65 The principal outcome was the 1952 publication of the so-called ³&KHFNOLVWRI0DQXVFULSWVLQ6DLQW&DWKHULQH¶V0RQDVWHU\´DJXLGHWRWKHPLFUR¿OPFROOHFWLRQ667KHGLJLWL]HG PLFUR¿OPVZHUHPDGHDFFHVVLEOHRQOLQHDWWKH/LEUDU\RI&RQJUHVVZHEVLWHLQ0D\

7KLVEURDGHURYHUYLHZIRUWKH¿UVWWLPHDOORZHGVFKRODUVWRJHWDQLPSUHVVLRQRIWKHH[WHQWRIWKHUHZULWWHQ

Descriptions are available online at http://sinaipalimpsests.org (19.09.2022). 59 For the Old Syriac version see: B. M. METZGER, The Early Versions of the New Testament: Their Origin, Transmission, and Limitations. Oxford 1977, 36–48, and, more recently, J.-C. HAELEWYCK, Les Vieilles versions syriaques des Évangiles, in: Le Nouveau Testament en syriaque, ed. J.-C. Haelewyck. Paris 2017, 67–113. 60 LEWIS, In the Shadows of Sinai VI–VIII. 61 V. N. %(1(â(9,ý/HVPDQXVFULWVJUHFVGX0RQW6LQDwHWOHPRQGHVDYDQWGHO¶(XURSHGHSXLVOH;9,,HVLqFOHMXVT¶j\$WKHQV

<sup>1937, 25</sup>–27. 62 V. E. GARDTHAUSEN, Catalogus codicum graecorum sinaiticorum. Oxford 1886, V–VIII. 63 See below Appendix 1: Palimpsests with Greek *Scriptio Superior*. 64 K. W. CLARK, 0LFUR¿OPLQJ0DQXVFULSWVDW-HUXVDOHPDQG0W6LQDL*Bulletin of the American Schools of Oriental Research* 123 (1951) 18. 65 For details of the mission, its aims and outcomes see: CLARK, 0LFUR¿OPLQJ0DQXVFULSWVK. W. CLARK, 7KH0LFUR¿OPLQJ3URMHFWV

at Mount Sinai and Jerusalem. *Quarterly Journal of Current Acquisitions* 8/3 (1951) 6–12; K. W. CLARK, Checklist of Manuscripts LQ6DLQW&DWKHULQH¶V0RQDVWHU\0RXQW6LQDL0LFUR¿OPHGIRUWKH/LEUDU\RI&RQJUHVV:DVKLQJWRQ K. W. CLARK, Exploring the Manuscripts of Sinai and Jerusalem. *Biblical Archaeologist* 16/2 (1953) 21–43; K. W. CLARK, Twenty-Five Years Ago: Exploring the Manuscripts of Sinai and Jerusalem. *Biblical Archaeologist* 41/2 (1978) 76–79. 66 CLARK, Checklist.

manuscripts in the monastery's collections: 'there are numerous palimpsests at Saint Catherine's, but time did QRWSHUPLWVSHFLDOWUHDWPHQWRIWKHVH,QVRPHFDVHVWKHXQGHUO\LQJWH[WPD\EHDWOHDVWLGHQWL¿HGIURPWKH ¿OPWKRXJKDFRPSOHWHVWXG\ZRXOGUHTXLUHH[DPLQDWLRQRIWKHRULJLQDOPDQXVFULSW7KRVHSDOLPSVHVWVWKDW have received special attention in the past are Sin. syr. 30 and Sin. ar. 514. But there are many more still to be studied and they are most numerous in the extensive Greek collection'.67

Almost 70 years later—a time frame that has been marked by great advances in the techniques used for reading palimpsests—the *Sinai Palimpsests Project* of EMEL has responded to this call.68

#### READING THE ILLEGIBLE: FROM CHEMICAL REAGENTS TO MULTISPECTRAL IMAGING

0DQ\SDOLPSVHVWVDUHDOPRVWLOOHJLEOHWRWKHQDNHGH\H6FKRODUVKDYHWKHUHIRUHORQJUHVRUWHGWRDUWL¿FLDODLGV to render the undertexts visible. A range of techniques for restoring legibility have been adopted: from the use of chemical reagents in the 19th century—with lasting damaging effects—to the most recent non-invasive imaging systems.

Before focusing on the *Sinai Palimpsests Project* of EMEL and dealing with the more sophisticated imaging techniques, I will offer a brief account of how reading palimpsest manuscripts has changed over time.

#### THE BITTER "MAGIC" OF CHEMICAL REAGENTS

The desire to decipher the potentially immensely valuable texts hidden in palimpsest manuscripts led 19th-century scholars to experiment with various means of quickly making the erased scripts readable. Thanks to the assistance of apothecaries and chemists, it was soon understood that chemical reagents had the "magical" potential to make the traces of metallic iron gall ink in the undertexts more legible, if only for a brief moment.69 The most widely used substances were oak-gall tincture, liver of sulphur tinctures, and Gioberti tincture.70


<sup>67</sup> CLARK, Checklist VII and n. 3. 68 A preliminary survey of Saint Catherine's palimpsests was accomplished by P. Nikolopoulos with his assistant G. Foukaneli–Fyssa in the context of the *Rinascimento Virtuale* project (2001–2004). The result of this investigation is unpublished. 69 6HHIRULQVWDQFHIRRWQRWHIRUWKHDPD]HGUHDFWLRQRI)DWKHU\*DODNWpRQWRWKHUHDJHQW¶VHIIHFW

 <sup>70</sup> On the use of chemical reagents in the 19th century see F. ALBRECHT, Between Boon and Bane: The Use of Chemical Reagents in Palimpsest Research in the Nineteenth Century, in: Care and Conservation of Manuscripts 13. Proceedings of the 13th International Seminar Held at the University of Copenhagen 13th–15th April 2011, ed. M. J. Driscoll. Copenhagen 2012, 147–165, and A. BAUSI ET AL., Comparative Oriental Manuscript Studies: An Introduction. Hamburg 2015, 31, with further bibliography.

Many palimpsests have been damaged irreversibly by eminent scholars because of their heavy use of reagents: their destructive effects were at that time unknown.

Were such tinctures used on Saint Catherine's manuscripts too? The following words by Lewis are illuminating:

'I had still another project in regard to the palimpsest [*Sin. syr. 30*], which my friends [*Rendel-Harris, Burkitt, Bensly*] were one and all reluctant to let me disclose, as they did not know how the monks would take it. I had made enquiries in the manuscript room of the British Museum as to the best means of reviving ancient writing, when faded, without risk of injury either to the script or to the vellum. I had come provided with four bottles of a very ill-scented composition, from the fumes of which I hoped to be protected by a respirator specially designed for the purpose'.71

'I of course made some use of the re-agent. This takes time, for one has to apply it very cautiously to a palimpsest, so as not to make the ink of the upper writing run. It had to be used within the four walls of a room instead of as formerly in the open air, as it served the useful purpose of shortening the visits of the curious, whether monks or others […] I got so accustomed to the scent from my bottle, that I actually came to like it'.72

This is the only written attestation for the use of reagents at Saint Catherine's Monastery.73 Lewis and Gibson employed an ill-smelling solution74 in order to make the erased texts of manuscript Sin. syr. 30 legible: a OLYHURIVXOSKXUWLQFWXUHDVFRQ¿UPHGE\/HZLVVRPHSDJHVODWHU

'Owing to a mistake in my calculations, I had brought very tiny bottles of the reagent, less than a fourth I had actually used in 1893. The time came when I could decipher no more without a fresh supply. Father Euthymios and the English visitors both said that I ought not to hesitate a moment in despatching a %HGDZD\DQGKLVFDPHOWR6XH]WRSURFXUHWKLV>«@7RJXDUGDJDLQVWDQ\SRVVLEOHPLVWDNH,ZURWHDOHWWHU in Greek to the apothecary […] He [the beduin] brought a letter from the apothecary, stating that having no hydro-sulphuret of ammonia in stock, he had sent to Alexandria to have it made, and he hoped to send it on in a few days with some chance caravan'.75

From these words it is clear that the sisters used the third kind of liver of sulphur tincture, namely the volatile liver of sulphur, which consists of ammonium hydrogen sulphide in solution. This chemical was also referred to as sulphurated ammonia or hydrosulphuret of ammonia, exactly as Lewis calls it. The palimpsests treated with volatile liver of sulphur manifest no particular damaging changes to the parchment surface. This is certainly the case with the leaves of manuscript Sin. syr. 30, which apart from displaying a light-yellow discoloration in the margins and being cockled and glossy, do not appear particularly damaged.76

 <sup>71</sup> M. D. GIBSON, How the Codex was Found. A Narrative of Two Visits to Sinai. From Mrs. Lewis's Journals 1892–1893. Cambridge 1893, 134–135. It is very interesting to note how Lewis and Gibson's colleagues were against the use of the reagent, Bensly in SDUWLFXODUµ3URIHVVRU%HQVO\DW¿UVWGLVDSSURYHGWKHSURFHHGLQJ¶S7KHXVHRIWKHUHDJHQWZDVLQVWHDGPXFKZHOFRPHGE\ Father Galaktéon: 'for ten days I had to restrain my impatience about using this, but on the eleventh I happened to open a large volume of Mar Isaac's discourses […] which contained many pages so faded as to be quite illegible. I asked Galaktéon to let me restore one of these, with the result, that it came up in a brilliant hue of dark green, and he was so astonished that he asked me to paint up the whole volume, then to try my "scent bottle", as it was called, on other hoary documents. How triumphant I felt when he gave me permission to touch up the palimpsest, though only in places where it could not be read otherwise', pp. 135–136. 72 LEWIS, In the Shadows of Sinai 92–93. 73 7LVFKHQGRUIXVHGWKH\*LREHUWLWLQFWXUHRQWKH6LQDLSDOLPSVHVWVKHEURXJKWWR(XURSHIRULQVWDQFHRQ/HLS]LJ8%JUDQG&DQWDEU

<sup>\$</sup>GGEXWKHLVQRWNQRZQWRKDYHXVHGUHDJHQWVLQ6LQDL7KLVLVUHÀHFWHGLQWKHIDFWWKDWZHKDYHQRWFRPHDFURVVDQ\WUDFH

of damage caused by Gioberti tincture on Sinai palimpsests. 74 Concerning this "side-effect" with some reagents see the words of Wilhlem Karl Grimm on April 28, 1827: 'The very smell of the reagent had such a strong effect that I had to give up this winter and had to wait until milder weather allowed me to work with the windows opened' (ALBRECHT, Chemical Reagents in Palimpsest Research 156). 75 LEWIS, In the Shadows of Sinai 122–123. See also BENSLY – RENDEL HARRIS – BURKITT, Four Gospels XX. 76 Personal inspection at the Monastery of Saint Catherine, September 2014.

Another interesting piece of information that can be gleaned from Lewis' narration is that there was even some reagent preserved from an earlier visit in the monastery's storage rooms.

'Necessity, however, is the mother of invention, and I bethought me of a bottle which I had left with Father Galaktéon in 1893 for a keepsake. Though tightly corked and sealed, its contents had partly evaporated when Father Euthymios produced it triumphantly from the Convent stores. It contained more than I required'.77

All in all, the current state of the Sinai palimpsest manuscripts is very favourable because, not having been severely damaged by reagents, their undertexts are easier to recover with the most advanced non-invasive technologies. The path which has led to the non-invasive methods of today began about 120 years ago and has been char-DFWHUL]HGE\DQXPEHURIH[SHULPHQWV\$GHFLVLYHUROHZDVSOD\HGE\WKHLQYHQWLRQRISKRWRJUDSK\

#### PHOTOGRAPHY AT THE SERVICE OF PALAEOGRAPHY78

After the maturation of the technology of monochrome emulsion imaging in the 1880s—half a century after WKH¿UVWPDQXVFULSWZDVHYHUSKRWRJUDSKHGE\:LOOLDP+HQU\)R[7DOERWLQ79—using photography for historical documents started to become more common: not only in European libraries, but even in Sinai, as the activities of scholars like James Rendel Harris and the sisters Agnes Smith Lewis and Margaret Dunlop \*LEVRQSURYH5HQGHO+DUULVDWUXHH[SHULPHQWHULQLPDJLQJZDVWKH¿UVWWRSKRWRJUDSKPDQXVFULSWVDW6DLQW Catherine's in 1889.80 With his strong encouragement, the sisters followed his example.

'Mr. Rendel Harris, who visited the Convent of Saint Catherine in 1889, and there made the happy discovery of the Apology of Aristides, not only insisted on teaching us photography, but lent us his own camera, and accepted with Christian resignation all the little injuries we did to it. […] Our only fear was that, being such utter novices in photography, and having got our camera only two days before we started, we might be quite incapable of doing justice to a unique opportunity'.81

2QWKHRFFDVLRQRIWKHLU¿UVWVWD\DWWKHPRQDVWHU\LQWKH\EURXJKWZLWKWKHP¿OPH[SRVXUHVQLtrite emulsions), while Rendel Harris had ordered them a half-plate camera and designed a manuscript stand.82 They were successful in taking pictures of the *Codex Syrus Sinaiticus* and other Syriac, CPA, and Arabic manuscripts, ready to be developed back home.

'[…] we came home laden with treasure in the shape of a thousand undeveloped photographs. […] We set about developing the negatives ourselves, and succeeded with them beyond what our inexperience MXVWL¿HG¶<sup>83</sup>

<sup>77</sup> LEWIS, In the Shadows of Sinai 124. 78 Overviews of the topic can be found in C. FARAGGIANA DI SARZANA,/DIRWRJUD¿DDSSOLFDWDDPDQRVFULWWLJUHFLGLGLI¿FLOHOHWWXUD RULJLQLHGHYROX]LRQHGLXQRVWUXPHQWRGLULFHUFDHLSULQFLSLPHWRGRORJLFLFKHQHUHJRODQRO¶XVRLQ El palimpsesto grecolatino FRPRIHQyPHQROLEUDULR\WH[WXDO, ed. Á. Escobar.=DUDJR]D2006, 65–80, and R. L. EASTON JR. – D. KELBE, Statistical Processing of Spectral Imagery to Recover Writings from Erased or Damaged Manuscripts. *Manuscript Cultures* 7 (2014) 35–46, with relevant bibliography. On the history of manuscripts photography at Saint Catherine's Monastery see D. KASOTAKIS, The Manuscripts of Saint Catherine's Monastery (Sinai) through the Photographic Lens: From Glass Plates to Digital Spectral Imaging. Doctoral

Thesis. Ioannina 2022 (accessible online: https://www.didaktorika.gr/eadd/handle/10442/51267?locale=en) (19.09.2022). 79 :LOOLDP+HQU\)R[7DOERWSKRWRJUDSKHGDQDXWRJUDSKRI/RUG%\URQFRQWDLQLQJWKHODVWVWDQ]DRIWKH*Ode to Napoleon*. The pic-WXUHGH¿QHGE\WKHDXWKRUDV³DWULEXWHRIVFLHQFHWRSRHWU\´ZDVSXWRQGLVSOD\LQDQH[KLELWLRQRUJDQLVHGE\WKH\*UDSKLF6RFLHW\ of London (FARAGGIANA DI SARZANA,/DIRWRJUD¿DDSSOLFDWDDPDQRVFULWWLJUHFLGLGLI¿FLOHOHWWXUD

 <sup>80</sup> He took between 300 and 400 pictures with an ordinary camera provided with an Eastman-Walker Roll-Holder. The books to be photographed were mounted on a manuscript-holder built according to Rendel Harris' instructions by a certain Mr. Crouch, an optician in London (J. RENDEL HARRIS, Biblical Fragments from Mount Sinai. London 1890, VII; A. FALCETTA, The Daily Discoveries of a Bible Scholar and Manuscript Hunter. A Biography of James Rendel Harris (1852–1941). London 2018, 90). 81 GIBSON, How the Codex was Found 7 and 9. 82 SOSKICE, Sisters of Sinai 136; FALCETTA, Rendel Harris 116. 83 GIBSON, How the Codex was Found 70.

Up to this point, the effort of photographing manuscripts was concerned with making copies that would later be conveniently accessible at home.

7KHQH[WVWHSZDVWRLPSURYHUHDGDELOLW\ZKLFKLVWKHUHDVRQZK\SDOLPSVHVWVDUHLPDJHGWRGD\7KH¿UVW palimpsest chosen for such treatment was a Greek manuscript when, on June 1st 1894 at the *Physikalische Gesellschaft zu Berlin*(UQVW 3ULQJVKHLP DQG2WWR\*UDGHQZLW] SLRQHHUHGWKH XVH RIPXOWLSOH SKRWRJUDSKLF LPDJHVWRHQKDQFHDQHUDVHGWH[W:LWKWKHHIIHFWWKH\DFKLHYHGWKH\EHFDPHWKH¿UVWWRXVHDNLQGRILPage-processing which is rightly considered a precursor to modern techniques. The chosen manuscript was the FRGH[%HUROJUDHFTXDUWQRZSUHVHUYHGDWWKH%LEOLRWHND-DJLHOOyQVNDLQ.UDNRZ'LNW\RQ 9234). Their method involved the preparation of two negatives using separate collecting and processing conditions, with the *scriptio inferior* displayed with a different degree of intensity. The two resulting transparencies were aligned mechanically. This procedure was very time-consuming, but allowed for a partial reading of the *scriptio inferior* on f. 51r , containing the beginning of the *Enkomion on the Protomartyr Stephen* by Gregory of Nyssa.

Four years later, the *Erste Internationale Konferenz zur Erhaltung und Ausbesserung alter Handschriften*  (Sankt Gall, 1898) marked a decisive turning-point in palimpsest research, since photography was now recommended as an essential tool for scholars.84 At the beginning, analogue photography was the means, followed PXFKODWHUE\WKHXVHRIGLJLWL]HGDQDORJXHSKRWRJUDSKV

,QWKHHDUO\VWKH%HQHGLFWLQHPRQN5DSKDHO\*XVWDY.|JHO¿UVWSKRWRJUDSKHGÀXRUHVFHQFHHPLVVLRQ from manuscripts subjected to illumination from UV light, a process that he called *Kontaktoxydationsmethode*. This was carried out at the *Institut für Palimpsestphotographie* at the Archabbey of Beuron (Germany, Baden-Württemberg), which Kögel helped found. However, his efforts were interrupted by World War I and not resumed subsequently (though he did publish a monograph describing his methods in 1920).85 In general, the 20th FHQWXU\LVFKDUDFWHUL]HG—largely because of the wars—by little advance in the development of non-invasive methods for the study of palimpsests.

It became usual for scholars to work in libraries using UV portable lamps (so-called Wood's lamps, which emit long-wave ultraviolet light and not much visible light) for decipherment purposes. However, the heat output of conventional UV lamps is enormous. This has an impact on the parchment and exposure to longer UV-radiation causes undulations by altering the humidity on the surface.

For this reason, all current projects using photographic analysis make use of modern LED technology that emits a very low level of thermal energy. Moreover, the late 20th century has seen great advances in imaging and illumination hardware, and also in processing software driven by the digital revolution in computing technologies. Images are collected under different qualities of illumination over a range of wavelength bands, and then compared with each other digitally in order to further improve the visibility of the lower layers. This method is known as multispectral imaging and will be treated in greater detail in the next section.

#### THE *SINAI PALIMPSESTS PROJECT* OF EMEL (2011–2016)86

Thanks to progress in digital photography and increasing cooperation among scholars with different expertise (e.g.: imaging, computer science and philology), the study of palimpsests has gained notable momentum in recent deacades and several "palimpsest projects" have been conceived.

With few exceptions, these projects have dealt or deal with individual palimpsests, philologically interesting and attractive because their erased layers preserved previously unknown, or little known, classical texts. Elias Avery Lowe's words are still rather valid: 'the fascination of palimpsests rests primarily on the possibility of recovering a hitherto unknown text, as Angelo Mai once recovered Cicero's long lost *De Republica*'.87

<sup>84</sup> M. J. SMITH'LHHUVWHLQWHUQDWLRQDOH.RQIHUHQ]]XU(UKDOWXQJXQG\$XVEHVVHUXQJDOWHU+DQGVFKULIWHQLQ&DUHDQG&RQVHUYDWLRQRI Manuscripts 13. Proceedings of the 13th International Seminar Held at the University of Copenhagen (13th–15th April 2011), ed.

M. J. Driscoll. Copenhagen 2012, 33–47. 85 P. R. KÖGEL, Die Palimpsestphotographie. Halle (Saale) 1920. 86 I am grateful to Michael Phelps, Ken Boydston and Damianos Kasotakis for the technical information on EMEL's multispectral imaging system; to Roger Easton, David Kelbe and Keith Knox for information on image processing. 87 E. A. LOWE, Codices Rescripti. A List of the Oldest Latin Palimpsests with Stray Observations on their Origin, in: Mélanges Eugène

Tisserant. Vatican City 1964, V, 68.

Examples of projects of this kind are the *Archimedes Palimpsest Project*, 88 which began in 1998 at the Walters Art Gallery (now Walters Art Museum) in Baltimore, and the *Scythica Vindobonensia* project, beginning in 2013 and dealing with the undertext of manuscript Vind. hist. gr. 73 (Diktyon 70950).89

But, considering only those palimpsests that contain rare classical texts thought to be worthy of interest would be a mistake, conveying a wholly inadequate and misleading idea of the phenomenon of palimpsestation. Indeed, palimpsests that contain erased layers of classical texts are in the minority. Even if not always of great philological interest, the erased layers and codicological characteristics of palimpsest manuscripts can shed light on the interests of the communities that produced these manuscripts and their way of working when reusing old parchment. Furthermore, their codicological and palaeographic value makes them intrinsically worth investigating.

Yet a considered evaluation of palimpsestation as an all-round phenomenon has only recently begun.90 Projects have rarely entertained a thorough investigation of entire manuscript collections. Just to focus on Greek palimpsests, before Edoardo Crisci's comprehensive study of the entire palimpsest collection of the Biblioteca 6WDWDOHGHO0RQXPHQWR1D]LRQDOHGL\*URWWDIHUUDWD in 1990, in general terms only preliminary contributions were available. In this connection, I would note, in chronological order, individual pieces on the palimpsests of the University and the National Library of Greece in Athens (Reich91), of the Bibliothèque nationale de France (Jacob92), the Athos' Monasteries (Lambros93WKHgVWHUUHLFKLVFKH1DWLRQDOELEOLRWKHN%LFN94), the Bodleian Library (Lobel95DQGWKH%LEOLRWHFD1D]LRQDOH0DUFLDQDDQG%LEOLRWHFD&DSLWRODUHGL9HURQD)RUPHQWLQ96).

Almost ten years after Crisci's publication, the *Rinascimento Virtuale* project (2001–2004) was launched, OHGE\'LHWHU+DUO¿QJHU97 It included 26 European countries and 51 partners (universities, research institutions, foundations, and libraries). The aim was to conduct a census, describing, studying, and making digital reproductions of Greek palimpsests preserved in European collections. Because of its broad scope, this can be regarded as a revolutionary project that has opened the way for joint undertakings between scholars and cross-national institutions, resulting in a number of conferences and publications.98

 <sup>88</sup> This is a 13th-century prayer book, currently preserved in a private collection, which contains among the erased texts Archimedes' *Method* and *Stomachion*, speeches by the orator Hypereides, and a commentary on Aristotle's *Categories*. See N. G. WILSON, Archimedes: The Palimpsest and the Tradition. *BZ* 92 (1999) 89–101, pl. IV–IX; N. G. WILSON, The Archimedes Palimpsest: A Progress Report. *The Journal of the Walters Art Museum* 62 (2004) 61–68; R. NETZ – W. NOEL, The Archimedes Codex: How a Medieval Prayer Book is Revealing the True Genius of Antiquity's Greatest Scientist. Cambridge, MA 2007; NETZ – NOEL – TCHERNETSKA –

WILSON, The Archimedes Palimpsest and the project website http://www.archimedespalimpsest.org/ (19.09.2022). 89 Four folia of this 13th-century prayer book are palimpsest and contain previously unknown fragments on Gothic incursions into Roman provinces in the middle of the 3rd century AD by the historian Dexippus of Athens. See: KWWSVZZZRHDZDFDWE\]DQ]VSUDFKH

text-und-schrift/buchkultur-palaeographie-und-palimpseste/scythica-vindobonensia/ (19.09.2022), with the literature there listed. 90 See for instance CRISCI, I palinsesti di Grottaferrata 8 about the aims of his own study: 'indagare quindi i modi e le forme di riu-WLOL]]D]LRQHGLPDQRVFULWWLDQWLFKLGLVWUXWWLHULGRWWLDOUXRORGLVXSSRUWRPDWHULDOHSHUQXRYLWHVWLDQDOL]]DUHLOUDSSRUWRIUDWHVWR LQIHULRUHHWHVWRVXSHULRUHLQGLYLGXDUHSHUTXDQWRSRVVLELOHJOLDPELHQWLHLOXRJKLGHOODULXWLOL]]D]LRQHHGXQTXHLOSUREDELOHLWL-QHUDULRGLFHUWLFRGLFLFKLDULUHLQ¿QHOD³UDJLRQG¶HVVHUH´GHOSDOLQVHVWRLQXQSDUWLFRODUHDPELWRVWRULFRJHRJUD¿FRVRQRTXHVWLJOL obiettivi che uno studio del genere dovrebbe almeno proporsi'. Similar intentions are expressed by CRISCI, Codices Graeci rescripti 37–38. 91 W. REICH, hEHUGLH3DOLPSVHVWHGHU8QLYHUVLWlWVXQG1DWLRQDOELEOLRWKHNLQ\$WKHQLQ)HVWJUXVVGHP5HNWRUGHV\*\PQDVLXPV]X

<sup>1</sup>UQEHUJ+HUUQ2EHUVWXGLHQUDW'U+HLQULFK+HHUZDJHQ]XU)HLHUVHLQHV\$PWVDQWULWWHVLQGDQNEDUHU9HUHKUXQJGDUJHEUDFKWYRQ den Lehren der Studienanstalten Nürnberg und Fürth. Erlangen 1882, 91–101. 92 Al. JACOB, De nonnullis codicibus graecis palimpsestis in Bibliotheca majore parisiensi asservatis, in: Mélanges Renier. Paris 1887,

<sup>347–358;</sup> Al. JACOB, Notes sur les manuscrits grecs palimpsestes de la Bibliothèque Nationale, in: Mélanges Julien Havet. Paris 1895, 759–770; Al. JACOB, Notes sur les manuscrits grecs palimpsestes du fonds Coislin et du Supplément grec de la Bibliothèque Nationale. *Revue des Bibliothèques* 9 (1899) 372–380.

 <sup>93</sup> Sp. LAMBROS,ȆİȡȓIJȞʌĮȜȚȝȥȒıIJȦȞțȦįȓțȦȞIJȞਞȖȚȠȡİȚIJȚțȞȕȚȕȜȚȠșȘțȞ\$WKHQV.

<sup>94</sup> J. BICK:LHQHU3DOLPSVHVWHLQ6LW]XQJVEHULFKWHGHUNDLVHUOLFKHQ\$NDGHPLHGHU:LVVHQVFKDIWHQ3KLORVKLVW.ODVVH&/,;QU Vienna 1908.

 <sup>95</sup> E. LOBEL, Palimpsests in the Bodleian Library. *Bodleian Quarterly Record* 3 (1920) 166–170.

<sup>96</sup> M. R. FORMENTIN,SDOLQVHVWLJUHFLGHOOD%LEOLRWHFD1D]LRQDOH0DUFLDQDHGHOOD&DSLWRODUHGL9HURQD*ǻǿȆȉȊȋǹ* 2 (1980–1981) <sup>146</sup>–186. 97 http://www.rinascimentovirtuale.eu/ (19.09.2022). 98 )RULQVWDQFHWKHFRQIHUHQFH³/LEULSDOLQVHVWLJUHFLFRQVHUYD]LRQHUHVWDXURGLJLWDOHVWXGLR´\*URWWDIHUUDWD\$EED]LDGL6DQ1LOR

<sup>21–24</sup> aprile 2004), the papers of which were published in LUCÀ, Libri palinsesti greci. As a result of this project, important

The *Sinai Palimpsests Project* of the Early Manuscripts Electronic Library (EMEL)99LVIRULWVSDUWWKH¿UVW palimpsest project to deal with an exceptionally rich, non-European collection in its entirety—namely to consider manuscripts written in all the attested languages.100 The project, conducted at the invitation of the Synaxis of the Holy Monastery of Saint Catherine and His Eminence Archbishop Damianos, Bishop of Sinai, Pharan and Raithu, was launched in 2009 with an initial feasibility study, and then continued over a six-year funding period, beginning in 2011 and supported by the Arcadia Fund of London.101

Out of the ca. 170 Sinai palimpsests,102 74 manuscripts—accounting for a total of over 6900 sides—have been imaged during the project.103 The work was undertaken under the directorship of Michael Phelps with Claudia Rapp as Scholarly Director. I joined the project in September 2014 as Claudia Rapp's assistant.

7KHZRUNÀRZDGRSWHGIRUZRUNLQJRQWKHSDOLPSVHVWVDW6DLQW&DWKHULQH¶VZDVDVIROORZV


A project of this kind requires input from individuals with different skills: data managers, camera operators, imaging scientists, palaeographers and philologists.107 A complete list of participants can be found on the project's website (http://sinaipalimpsests.org(0(/LVDZRUOGOHDGHULQWKH¿HOGRIPDQXVFULSWGLJLWLVDWLRQ and many of their partners were previously involved in the aforementioned *Archimedes Palimpsest Project*.

PRQRJUDSKVDQGYDULRXVDUWLFOHVWKDWDSSO\DQXSWRGDWHDQGPRUHKROLVWLFDSSURDFKWRWKHVWXG\RISDOLPSVHVWVRIVSHFL¿FPDQXscript collections (or sections of manuscript collections) have been published. To quote just a couple of examples: MELISSAKISȅȚ ʌĮȜȓȝȥȘıIJȠȚțȫįȚțİȢIJȘȢǼșȞȚțȒȢǺȚȕȜȚȠșȒțȘȢIJȘȢǼȜȜȐįȠȢIRUWKHSDOLPSVHVWVRIWKH1DWLRQDO/LEUDU\RI\*UHHFH and GRUSKOVÁ,

Untersuchungen, for those of the Austrian National Library. 99 http://emel-library.org/ (19.09.2022). 100 For general articles on the project see C. RAPP – M. PHELPS, The Sinai Palimpsests Project. *Sinaiticus* (2017) 18–20, and FATHER JUSTIN SINAITES, The Sinai Palimpsest Project. *Sinaiticus* (2014) 4–5. The project was also reported in *National Geographic* (March 2017: KWWSZZZQDWLRQDOJHRJUDSKLFFRPPDJD]LQHH[SORUHDQFLHQWPDQXVFULSWV [19.09.2022]), *The Atlantic* (August 2017: https://www.theatlantic.com/science/archive/2017/08/sinai-peninsula-hidden-texts/536313/ [19.09.2022]), the *Smithsonian Magazine* (January/February 2018: https://www.smithsonianmag.com/history/archaeologoists-only-just- beginning-reveal-secretshidden-ancient-manuscripts-180967455/?no-cache [19.09.2022]) and *BBC news*: https://www.bbc.com/news/business-44144527 [19.09.2022]).

<sup>101</sup> https://www.arcadiafund.org.uk/ (19.09.2022). 102 For clarity's sake, the *Sinai Palimpsests Project* did not go through the whole collection folio by folio, in search of new palimpsest folia. Nonetheless, a complete survey should be the prerequisite for *Sinai Palimpsests Project II*, a very desirable next step. 103 They are distributed as follows (the language refers to the *scriptio superior*): 6 Arabic, 8 CPA, 14 Georgian, 21 Greek, 2 Slavonic,

<sup>23</sup> Syriac. 104 KatIkon was created by Doug Emery on the basis of a previous database developed for the *Archimedes Palimpsest Project* at the

Walters Art Gallery (now Walters Art Museum). It is a complete tool, which allows for the recording and visualisation of information about the palimpsests at different levels: manuscript level (overtext), manuscript level (undertexts), folio level. This digital cataloguing tool is thoroughly described in EMERY – RAPP, KatIkon.

 <sup>105</sup> The Project was not designed to supply editions of the recovered texts. 106 https://sinai.library.ucla.edu/ (19.09.2022). The database is hosted by the University of California Los Angeles (UCLA). A duplicate of the data is kept at the Athen's metochion of Saint Catherine's Monastery. 107 2QHRIWKH¿UVWWRXQGHUOLQHWKHLPSRUWDQFHRIWKLVNLQGRIFRRSHUDWLRQZDVWKHIDWKHURI%\]DQWLQHVWXGLHV.DUO.UXPEDFKHU,QD

IDUVLJKWHGFRQWULEXWLRQKHZHOFRPHGWKHXVHRIGLVFRYHULHVPDGHLQWKH¿HOGRISKRWRJUDSK\LQWKHVHUYLFHRIPDQXVFULSWVWXGLHV insisting on the palaeographer or philologist knowing at least some basics of photographic techniques. See K. KRUMBACHER, Die Photographie im Dienste der Geisteswissenschaften. *Neue Jahrbücher für das klassische Altertum* 9 (1906) 604: 'der Lehrer der 3DOlRJUDSKLHVROOWHEHLGHU%HQXW]XQJGHU7DIHOQDXFKGLH+DXSWDUWHQGHU5HSURGXNWLRQXQGLKUH9RU]JHXQG1DFKWHLOHSUDNWLVFK erläutern können'. On Karl Krumbacher and photography see also A. MÜLLER, Von Umkehrprismen, Lumièreplatten und dem Pho-WRPHWHU.DUO.UXPEDFKHUXQGGLH3KRWRJUDSKLHLQ%\]DQWLQD0HGLWHUUDQHD)HVWVFKULIWIU-RKDQQHV.RGHU]XP\*HEXUWVWDJ HG.%HONH±(.LVOLQJHU±\$.O]HU±0\$6WDVVLQRSRXORX:LHQ±

,ZLOOQRZEULHÀ\GHVFULEHWKHPRVWWHFKQLFDODVSHFWVRIWKHZRUNÀRZSURFHVV,PDJLQJDQG,PDJHSURcessing).

As some of the participants of the *Sinai Palimpsests Project* were part of the *Archimedes Palimpsest Project* too, the Sinai system was partially based on that used in the earlier project. It features components from three ¿UPVVSHFLDOL]LQJLQVFLHQWL¿FDQGFXOWXUDOKHULWDJHLPDJLQJ


## MULTISPECTRAL IMAGE CAPTURE: RECOVERING ERASED WRITING110

How did this imaging system work? After setting up the system, under the direction of chief camera operator Damianos Kasotakis, the operators collected a set of 33 images for each folio. Four modalities of image capture were employed, sequenced automatically by the MegaVision *Photoshoot* software. They were:


#### IMAGE PROCESSING: MAXIMIZING THE LEGIBILITY OF ERASED WRITING111

Raw multispectral images captured at Saint Catherine's were combined through image processing to generate derivative images with the goal of maximising the erased texts' legibility.112 The choice of processing algorithm

<sup>108</sup> See **Figure 1**. 109 See **Figures 2–3**. 110 On this in general, see D. R. FALK – D. R. BRILL – D. G. STORK, Seeing the Light: Optics in Nature, Photography, Color, Vision, and

Holography. New York 1986. 111 On this in general, see G. A. BAXES, Digital Image Processing: Principles and Applications. New York 1994. 112 See **Figure 4**.

WRHQKDQFHWKHGHVLUHGIHDWXUHVGHSHQGVRQWKHVSHFL¿FVLWXDWLRQ,QWKHSUHVHQWFDVHERWKDXWRPDWHGDQGPDQual image-processing techniques were used.


At this point, the processed images were ready to be sent to scholars, who had the task of deciphering and identifying the erased texts.118 Some of the results—primarily concerning Greek palimpsests—are found in the following pages.

No comprehensive scholarly publication on the project exists as yet, though one is forthcoming following the international conference, "New Light on Old Manuscripts: Recent Advances in Palimpsest Studies", organised by Claudia Rapp together with Jana Grusková, Grigory Kessel, and myself in Vienna (25–27 April 2018).119 On this occasion, scholars involved in the *Sinai Palimpsests Project* and other palimpsest projects made their results available to a wider public.120

<sup>113</sup> NETZ – NOEL – TCHERNETSKA – WILSON, The Archimedes Palimpsest 180–188 (see the section on Knox' techniques, with further bibliography on p. 207). 114 See **Figure 5**. 115 EASTON – KELBE Statistical Processing and (unpublished) tutorials by D. Kelbe and R. L. Easton. Easton's tutorial ("Spectral

Imaging and Image Processing using ENVI Classic") was distributed to the participants of the Franco-German Summer School ManuSciences 2015 (myself included). 116 See **Figure 6**. 117 Thanks to a year's training (2015–2016) from David Kelbe, and a month's stay (April–May 2016) at the Rochester Institute of

Technology (NY) under the supervision of Roger Easton, I learnt the techniques for supervised image processing and was able to apply them to manuscript Sin. gr. 960 (see more on this below). See one of my results in the Appendix, **Figure 7**. 118 It is often necessary for the image processing to be adjusted at this stage in response to the scholars' input. 119 C. RAPP – G. ROSSETTO – J. GRUSKOVÁ – G. KESSEL (ed.), New Light on Old Manuscripts: The Sinai Palimpsests and Other Advances

in Palimpsest Studies. Forthcoming. Further individual publications on the Sinai palimpsests are listed online at the project website: https://sinai.library.ucla.edu/terms-of-use/contributors (19.09.2022).

<sup>120</sup> For an assessment of the conference see S. P. BROCK, *'*New Light on Old Manuscripts: Recent Advances in Palimpsest Studies', Austrian Academy of Sciences, Vienna, *Sinaiticus* (2018) 12.

#### APPENDIX: FIGURES

Figure 1 – The electromagnetic spectrum

Figure 2 – The Stokes computer-controlled cradle installed at the Monastery of Saint Catherine (© Damianos Kasotakis, 2015. Imaging for the *Sinai Palimpsests Project* was done in a temporary location since the library was under restoration)

Figure 3 – Copy-stand used for imaging unbound folia and fragments in the foreground; computer for capturing data on the left (© Damianos Kasotakis, 2015)

Figure 4 – Digital stack of images (left), with a series of raw images combined through image processing (right) (© Damianos Kasotakis)

Figure 5 – A palimpsest folio before and after automated batch processing by Keith Knox (Sin. gr. 966, f. 61r : *scriptio inferior* in red). Processed image: KTK\_pseudo\_WBUVB47-MB780IR (© Saint Catherine's Monastery, Sinai, Egypt)

Figure 6 – A palimpsest folio before and after supervised statistical processing by Roger Easton and David Kelbe (Sin. syr. NF frg. 65, f. 1r ). Processed image: bands01-23\_RF+FL\_cal\_bands\_01+02+17-23\_undertext\_only\_ICA\_R\_ratio2-1\_G7\_B7 (© Saint Catherine's Monastery, Sinai, Egypt)

Figure 7 – Part of manuscript Sin. syr. NF M42, f. 1r , without processing, after automated batch processing (by Keith Knox: KTK\_pseudo\_MB365UV-MB780IR), and after supervised statistical processing (by Giulia Rossetto) (© Saint Catherine's Monastery, Sinai, Egypt)

## TOWARDS AN INVENTORY OF SAINT CATHERINE'S GREEK PALIMPSESTS

In the following pages I will provide a general overview of Saint Catherine's rewritten codices that feature Greek in the upper or in the erased layer(s).121 What I will present goes beyond the data collected during the *Sinai Palimpsests Project*, as I deal not only with those manuscripts which were subject to the imaging process, but also with those not selected for imaging.122 With regard to the latter, I have relied on the existing literature, personal discussion with other scholars, and the fruits of my own observations.123 Moreover, there are some QHZ\*UHHNSDOLPSVHVWVWDNHQLQWRDFFRXQWKHUHWKDWKDYHFRPHWROLJKWGXULQJWKHGLJLWDOL]DWLRQRI\$UDELFDQG Syriac manuscripts in the *Sinai Manuscripts Digital Library* of EMEL and UCLA (2018–2022).124

Consideration is given to rewritten manuscripts with Greek attested as *scriptio superior* (i.e. palimpsest manuscripts with overtext in Greek, and undertext in Greek or any other language) and/or as *scriptio inferior* (i.e. palimpsest manuscripts with undertext in Greek plus—potentially—other languages, and overtext in Greek or any other language). The discussion here of language, date, script, content, and origin of the manuscripts (for both overtext and/or undertext) intentionally focuses on statistics to prioritise objective detail and IDFLOLWDWHDQDO\VLV,OHDYHLQWHUSUHWDWLYHGLVFXVVLRQDQG¿QDOFRQVLGHUDWLRQVIRUWKHFRQFOXVLRQRIWKLVVWXG\

The aim is to place the three palimpsests that are the main object of this study into a wider context, namely the collection of which they happen to be part. The data presented below is based on the Appendices 1, 2, and 3, IRXQGDWWKHHQGRIWKHFKDSWHU0DQXVFULSWVDUHFRQVLGHUHGDVSK\VLFDOREMHFWVLQWKHLUFXUUHQWVWDWHLGHQWL¿HG by shelfmark, not as reconstructed original codices. This decision has been guided by the fact that in-depth LQYHVWLJDWLRQRIWKHHQWLUHFROOHFWLRQLVVWLOOLQSURJUHVV5HFRQVWUXFWHGRULJLQDOFRGLFHVDQGUHXQL¿HG*membra disiecta* are listed in Appendix 4.

#### GREEK AS *SCRIPTIO SUPERIOR*

This section deals with palimpsests with Greek *scriptio superior*, that is those having as overtexts exclusively Greek texts and as undertexts texts in any language.

As Appendix 1 (Palimpsests with Greek *Scriptio Superior*) indicates, the Sinai collection holds 64 manuscripts (that is, shelfmarks) with Greek *scriptio superior*: 21 belong to the Old Collection, the remaining 43 to the New Finds. All of these are written in codex format, except Sin. gr. NF E 64, which is a scroll.

 <sup>121</sup> For an overview on Sinai palimpsests in all languages and on the language distribution among the *scriptiones superiores* and *inferiores*, see C. RAPP, Secluded Place or Global Magnet? The Monastery of Saint Catherine in the Sinai and its Manuscript Collection, LQ\*OREDO%\]DQWLXP3DSHUVRIWKHth6SULQJ6\PSRVLXPRI%\]DQWLQH6WXGLHVHG/%UXEDNHU±5'DUOH\DQGC. RAPP, A Cache of Palimpsests and Christian Manuscript Culture across the Medieval Mediterranean: First Results of the Sinai Palimpsests Project, in: New Light on Old Manuscripts: The Sinai Palimpsests and Other Advances in Palimpsest Studies, ed. C. Rapp – G. Rossetto – J. Grusková – G. Kessel. Forthcoming. 122 This inventory of the Greek palimpsests of Saint Catherine's is provisional. While inventorying palimpsests (or, more generally,

manuscripts) of a given collection, one has always to bear in mind that where they were copied may be various. This is particularly true of the Sinai collection, but not exclusively so. The same applies to other libraries whose palimpsest catalogues have been published (for instance: MELISSAKISȅȚʌĮȜȓȝȥȘıIJȠȚțȫįȚțİȢIJȘȢǼșȞȚțȒȢǺȚȕȜȚȠșȒțȘȢIJȘȢǼȜȜȐįȠȢDQGGRUSKOVÁ, Untersuchungen). The situation is different for Grottaferrata (CRISCI, I palinsesti di Grottaferrata), which is a peculiar case, with the vast majority of the surviving manuscripts coming from southern Italy. In any case, the information that a comprehensive analysis of palimpsests SUHVHUYHGLQDVSHFL¿FFROOHFWLRQ\LHOGV²HVSHFLDOO\ZKHUHWKHFROOHFWLRQLVVXEVWDQWLDO²LVLQYDOXDEOHDQGPD\ZHOOH[SDQGRXU

existing knowledge of manuscript production and use in terms of chronology and location. 123 I I have been able to inspect all mentioned Sinai palimpsests personally. 124 ,WKDQN0LFKDHO3KHOSVDQG'DPLDQRV.DVRWDNLVIRUQRWLI\LQJPHDERXWWKHQHZO\LGHQWL¿HGSDOLPSVHVWV\$ERXWWKHSURMHFWhttps:// sinaimanuscripts.library.ucla.edu/ (19.09.2022).

In preparing to write, the Greek scribes tended to recycle books written in six different languages, namely Greek, CPA, Arabic, Latin, Ethiopic, and Slavonic—languages that amounted to more than half the languages found in the lower layers of Sinaitic palimpsests. As can be seen from the pie graph below (**Figure 8**), Greek*—*with 82%*—*is most common among the erased languages (it features as *scriptio inferior* in 59 Greek PDQXVFULSWV&3\$DQG\$UDELFIROORZDWDVLJQL¿FDQWGLVWDQFH

Figure 8 **–** Languages attested as *scriptiones inferiores* of palimpsests with Greek overtext (by percentage)

Even if most of the Sinai manuscripts with Greek overtext have no more than one language attested in the lower layer (i.e. Greek: 51 mss; CPA: 2 mss; Arabic: 1 ms; Ethiopic: 1 ms; Latin: 1 ms), this is by no means DOZD\VWKHFDVH,QHLJKWPDQXVFULSWVZH¿QG\*UHHNLQWKHORZHUOD\HU in combination with another language:

	- Arabic (two mss: Sin. gr. 468, Sin. gr. 929).
	- Latin (one ms: Sin. gr. NF M 48).

Only four of the 64 Greek manuscripts lack *scriptiones inferiores* in Greek. These are: Sin. gr. 501 (Latin undertext), Sin. gr. 930 (Arabic undertext), Sin. gr. NF M 90 (Ethiopic undertext), Sin. gr. NF M 211 (CPA undertext).

Equally, as far as the Sinai collection of palimpsests evidences, leaves from books written in Armenian, Caucasian Albanian, Coptic, Georgian, and Syriac were not employed by Greek scribes in assembling new manuscripts.

To summarise, therefore, in most cases (i.e. 51 out of 64 instances, or 80%) Greek texts feature as *scriptiones superiores* over earlier Greek texts. In only 12% of cases did Greek texts supplant texts written in Greek and another language (8 out of 64 instances). Even less frequently were Greek texts used to overwrite texts not written in Greek (4 out of 64 instances, or 6%).

This would seem to suggest that the reuse of Greek texts by Greek communities was more common than is usually thought. This places in a rather different perspective Crisci's observation—based on the Grottaferrata collection—that in the Levant manuscripts containing Greek texts were more often reused by communities speaking a different language such as Arabic or Syriac.125

<sup>125</sup> CRISCI, I palinsesti di Grottaferrata 263. This suggestion was taken from J. VAN HAELST, Catalogue des papyrus littéraires juifs et chrétiens. Paris 1976, which is far from being complete and representative.

#### DATE, ORIGIN, CONTENT

More than half Sinaitic Greek manuscripts written on reused parchment were produced between the 12th and the 14th century (41 manuscripts). Before then, there is a noticeable spike around the 9th century (12 manuscripts). Fewer manuscripts were copied on recycled parchment in the 10th and 11th centuries, and after the 14th century (**Figure 9**).

Figure 9 – Date of the 64 Greek manuscripts copied on reused parchment

Where these manuscripts were copied remains largely unknown and awaits further investigation (this is true of 37 out of 64 manuscripts, or 58%). An important factor here is that few have subscriptions or other relevant information: only three of the 64 Greek manuscripts bear dates (Sin. gr. 929, Sin. gr. NF M 3, and Sin. gr. NF M 65), and their colophons do not mention the place where they were copied. As a consequence, to establish a manuscript's origin we must rely on palaeography, codicology, or the analysis of content. On this basis, 23 manuscripts (36%*—*though WKLVLVDSUHOLPLQDU\¿JXUHZKLFKZLOOOLNHO\LQFUHDVHDIWHUPRUHGHWDLOHGUHVHDUFK are thought to have been written in the Levant, and above all, therefore, in Palestine, Sinai, and Syria. In addi-WLRQWRWKHVHIRXUIXUWKHUPDQXVFULSWVZHUHFRSLHGLQ6RXWKHUQ,WDO\PRUHVSHFL¿FDOO\LQ6DOHQWR

Regarding the content of the texts preserved in the upper layers, the vast majority (49, or 76%) contain various kinds of liturgical texts, while classical literature is entirely absent (**Figure 10**).

Figure 10 – Content of the 64 Greek manuscripts written on reused parchment

#### GREEK AS *SCRIPTIO INFERIOR*

This section considers Sinai palimpsests with Greek *scriptiones inferiores*, that is those having as their undertext at least one text in Greek and as *scriptio superior* texts in any language. As often noted, it was common to re-use sheets with erased texts from multiple sources for the creation of a new manuscript.

Appendix 2 makes it clear that 94 Sinai manuscripts (shelfmarks) contain at least one *scriptio inferior* in Greek. 32 of these 94 manuscripts were investigated during the *Sinai Palimpsests Project*.

Greek texts were erased and their parchment reused by—and therefore available to—communities speaking Arabic, CPA, Georgian, Slavonic, Syriac, and above all Greek: in fact, 59 of the 94 Greek palimpsest manuscripts (63%) have Greek *scriptio superior* (**Figure 11**).

Figure 11 – Languages attested as *scriptiones superiores* of palimpsests with at least one *scriptio inferior* in Greek

In the majority of the manuscripts (i.e. 72, or 76%), erased Greek texts occupy the lower layer(s) alone, ZKLOHLQWKHUHPDLQLQJWKH\VLWWRJHWKHUZLWKWH[WVLQXSWR¿YHRWKHUODQJXDJHVDVLVVKRZQLQWKHWDEOH below. In this respect, the combination Greek + CPA is the most frequent (attested seven times), while other combinations are less prevalent. Greek is most commonly found in combination with only one other language PDQXVFULSWVZKLOHLQRQO\IRXUFDVHVGRZH¿QGWH[WVLQDIXUWKHUWZRWR¿YHODQJXDJHV,QWKLVUHJDUGLW is worth noting that there seems to be a relationship between the language(s) found in the lower layers and the VSHFL¿FODQJXDJHRIWKH*scriptio superior*. In fact, manuscripts with *scriptiones superiores* in Arabic, Syriac and Georgian were produced using a variety of parchment sheets originating from manuscripts written in three WR¿YHGLIIHUHQWODQJXDJHV,QFRQWUDVWPDQXVFULSWVZLWK\*UHHN *scriptio superior* were assembled reusing manuscripts in Greek only or, more sporadically, in Greek plus another language.


#### PATTERNS OF PARCHMENT REUSE

Turning now to the patterns of reuse of the Greek *inferiores*, the sample for analysis becomes smaller, since I concentrate solely on the 32 manuscripts containing Greek undertexts, which have been studied during the *Sinai Palimpsests Project* (Appendix 3). In the lower layers of these 32 manuscripts, 92 distinct Greek undertexts—totalling over 3000 individual folio sides 126²ZHUHLGHQWL¿HG(DFKRIWKHXQGHUWH[WVZLOOEHUHIHUUHG to from now on as a "textual unit". As noted in the introduction to this study, by "textual unit" I mean distinct works with a coherent layout, written by one scribe in the same place and period, but now scattered across separate manuscript objects.127 It is important to note that several textual units might have belonged to one and the same "original manuscript".

The 92 recovered Greek undertexts are treated as individual units because of the provisional character of WKHWH[WXDOLGHQWL¿FDWLRQV7KXVLQGHYHORSLQJWKHVWDWLVWLFV,KDYHQRWIRULQVWDQFHFRQVLGHUHGZKHWKHUWH[WXDO units that are currently extant as *membra disiecta* in the same or in several manuscript(s) once belonged to one DQGWKHVDPHRULJLQDOPDQXVFULSW+RZHYHUDOUHDG\LGHQWL¿HGDQGHVWDEOLVKHGFRQMRLQVDUHOLVWHGLQ\$SSHQdix 4, with additional further details.

How were old parchment sheets handled and reused in order to assemble a new manuscript? Analysing the layout of the 92 Greek *inferiores* has shown that if the original manuscript was a codex, a typical means was to take an individual parchment folio of the original manuscript, rotate it through 90° or 270°, fold it in two, and then reuse it as a bifolio (attested 22 times). The second most common way was to reuse the unaltered bifolia in their original form (attested 19 times); other combinations are less frequent (**Figure 12**). A rather singular method was to cut the parchment sheets into smaller pieces and stitch these together with others from different manuscripts and in different languages: this is found only in manuscript Sin. ar. NF 8.128 In 13 cases it is not possible to establish the precise process of reuse because of the fragmentary nature of the leaves or their poor legibility.

 <sup>126</sup> To be clear, by "side" I mean each recto or verso. One folio has two sides: the recto and the verso. 127 Only in a few cases have multiple scribes been responsible for writing a single textual unit, but this is not common among the analysed Sinai palimpsests. It happens with texts of documentary nature, like the "Inventory of books" and the "List of vestments and liturgical objects" in Sin. ar. NF 8, which have been written by various minuscule hands and in mixed script. 128 On the codicological peculiarities of this "patchwork" codex see: G. BOUDALIS, Holding the Parts Together: The Codicology of the

Sinai Codex Arabic NF 8 and G. BOUDALIS – G. ROSSETTO, Colour Mapping of Sin. ar. NF 8 + Sin. ar. NF 28. Both articles are forthcoming in the following volume: The Apollonius of Tyre Fragment in Arabic NF 8: Studies of a Latin Palimpsest at St Catherine's Monastery, Sinai, ed. M. P. Brown – J. Lockhart.

Most of the textual units are made up of parchment leaves originating from codices (86). An exception is a case of six textual units coming from parchment scrolls. Scrolls were reused simply by cutting them into the shape of the new bifolio. Textual units originating from scrolls are found in: Sin. geo. 49 ("Liturgy of Saint -DPHV´DQG³8QLGHQWL¿HGOLWXUJLFDOWH[W´6LQJU³&ROOHFWLRQRIOLWXUJLFDOK\PQV´6LQJUWZR different "Collections of liturgical hymns"), and Sin. gr. 2053 ("Anthology of Psalms"). At least two of these textual units—namely the "Collection of liturgical hymns" in Sin. gr. 446 and in Sin. gr. 468—are *membra disiecta* from the same original parchment scroll.

Eight manuscripts were assembled by using parchment sheets which had already been palimpsested before (double palimpsests / *bis rescripti*). These are: Sin. ar. 514, Sin. ar. NF 8, Sin. geo. 49, Sin. geo. NF frg. 73a, 6LQJHR1)6LQJU6LQJUDQG6LQJU1)0\*:LWKLQWKHVHPDQXVFULSWVZH¿QG\*UHHN textual units, which are extant as middle or lower layers of double palimpsests.

)LJXUH±3DWWHUQVRIUHXVHIRUWKH\*UHHNWH[WXDOXQLWVLGHQWL¿HGGXULQJWKH*Sinai Palimpsests Project* 

#### ERASED SCRIPT STYLES

63 out of 92 textual units, and thus the majority, are written in majuscule and therefore constitute valuable new evidence for the study of the evolution of this kind of script*.* Furthermore, there are 19 textual units written in minuscule and six in mixed script,129DQGLQIRXUDGGLWLRQDOFDVHVZH¿QGWKHPL[HGVFULSWDWWHVWHGWRJHWKHUZLWK early minuscules or with majuscules (**Figure 13**). This brings to ten the total number of witnesses of mixed script within the Sinai palimpsests. They are found in the following manuscripts:


 <sup>129</sup> On this style of writing see F. D'AIUTO, /DµVFULWWXUDPLVWD¶PDLXVFRORPLQXVFRODG¶DUHDPHGLRULHQWDOHLQ\*ULHFKLVFKE\]DQWLQL VFKH+DQGVFKULIWHQIRUVFKXQJ7UDGLWLRQHQ(QWZLFNOXQJHQQHXH:HJHHG&%URFNPDQQ±''HFNHUV±'+DUO¿QJHU±69DOHQte. Berlin/Boston 2020, 145–169; F. D'AIUTO8QDQWLFRLQQRSHUODUHVXUUH]LRQHFRQQXRYHWHVWLPRQLDQ]HGL³VFULWWXUDPLVWD´GL area orientale). *RSBN* n.s. 45 (2008) 3–135 (with XII plates); L. PERRIA, īȡĮijȓȢ3HUXQDVWRULDGHOODVFULWWXUDJUHFDOLEUDULDVHFROL IV a.C. – XVI d.C.). Vatican City 2011, 66–68; L. POLITIS, Nouveaux manuscrits grecs découverts au Mont Sinai. [Rapport préliminaire]. *Script* 34/1 (1980) 5–17; L. PERRIA,,O9DWJU1RWHFRGLFRORJLFKHHSDOHRJUD¿FKH*RSBN* n.s. 20–21 (1983–1984) 25–68 (reprinted in L. PERRIA,7UD2ULHQWHH2FFLGHQWH6FULWWXUHHOLEULJUHFLIUDOHUHJLRQLRULHQWDOLGL%LVDQ]LRHO¶,WDOLD5RPH 2003, 3–46); L. PERRIA, Scritture e codici di origine orientale (Palestina, Sinai) dal IX al XIII secolo. Rapporto preliminare. *RSBN* n.s. 36 (1999) 19–33; L. PERRIA, Repertorio dei manoscritti greci di area orientale, palestino-sinaitica. Messina 2000.


7KDQNVWRWKHVHQHZLGHQWL¿FDWLRQVWKHLQVWDQFHVRIPL[HGVFULSWWKDWZHDUHDZDUHRILQFUHDVHVWR<sup>130</sup>

)LJXUH±6FULSWVRIWKH\*UHHNWH[WXDOXQLWVLGHQWL¿HGGXULQJWKH*Sinai Palimpsests Project*

As for the kinds of majuscules used (**Figure 14**), the most common are the biblical majuscule (41%) and the sloping pointed majuscule (40%). Much less so among the Sinai palimpsests are texts in Alexandrian majuscule (Sin. gr. NF MG 29—unimodular; Sin. geo. NF 19 and Sin. ar. NF 66—bimodular) or upright pointed majuscule (attested only in Sin. gr. 966 and Sin. gr. NF M 98).

As for the *scriptiones inferiores* in minuscule, several examples of early Greek minuscule are preserved: for instance, in Sin. ar. NF 8*—*"Inventory of books" and "List of vestments and liturgical objects"). Three texts written in a minuscule that recalls the "*Perlschrift*" can be observed in the lower layers of Sin. gr. 960, Sin. gr. 962, and Sin. gr. NF M 130. Not infrequent also are instances of informal minuscules, such as that visible LQ6LQJU1)0\$QXPEHURIWKHVHDUHGLVWLQFWLYHDQGWKHUHIRUHDWWULEXWDEOHWRVSHFL¿FJHRJUDSKLFDODUeas: for example, the minuscules of the "Typikon" in Sin. gr. 966 and the "Pentekostarion" in Sin. gr. 699 are Southern-Italian, while the "Divine Liturgy of Saint James" in Sin. geo. 49, and similarly the "Collection of liturgical hymns" in Sin. gr. 446 and 468, were written in the Sinaitic-Palestinian area. Also likely attributable to this area or to Syria are all textual units written in mixed script.

<sup>130</sup> 5HFHQWHO\)'¶\$LXWRLGHQWL¿HGPDQXVFULSWVLQPL[HGVFULSWD'AIUTO, 'Scrittura mista' 148). He is already aware of the Menaion in mixed script extant in the *inferior* of Sin. geo. 49, f. 42rv (D'AIUTO, 'Scrittura mista' 169).

)LJXUH±0DMXVFXOHVDWWHVWHGLQWKH\*UHHNWH[WXDOXQLWVLGHQWL¿HGGXULQJWKH*Sinai Palimpsests Project*

This prompts the question of the origin of the Sinai palimpsests. In 32 out of 92 instances (35%) an attempt has been made to determine the origin of the erased texts. Since no colophons are extant, this is based on palaeographical peculiarities and the content of the *scriptiones inferiores.* In summary, the majority of the erased textual units are believed to have been written in the Sinaitic-Palestinian area (20), four in Egypt, one in Egypt RU3DOHVWLQHRQHLQ6\ULD¿YHLQ6RXWKHUQ,WDO\DQGRQHLQ6RXWKHUQ,WDO\RU&DSSDGRFLD

#### DATE OF ERASED SCRIPTS

The 92 textual units considered here range in date from the mid 5th to the late 12th century, and*—*as the histogram below makes clear*—*two main clusters stand out: the highest number of erased texts were in fact copied around the 6thFHQWXU\¿UVWFOXVWHUDQGDURXQGWKHth century (second cluster) (**Figure 15**).

)LJXUH±'DWHRIWKH\*UHHNWH[WXDOXQLWVLQWKHHUDVHGOD\HUVLGHQWL¿HGGXULQJWKH*Sinai Palimpsests Project*

#### CONTENT OF ERASED TEXTS

With regard to the *scriptiones superiores*PDQXVFULSWVFRQWDLQOLWXUJLFDOWH[WV¿YHKDJLRJraphical, three (9%) biblical, and two (6%) theological (**Figure 16**). None preserves non-Christian religious texts.

Figure 16 – Content of the *scriptiones superiores* of the 32 palimpsests studied during the *Sinai Palimpsests Project*

Turning to the 92 Greek textual units in the erased layers, we can see from the graph in **Figure 17** and from the detailed list in Appendix 3 that Christian religious works are hugely predominant (80), with a comparative-O\VPDOOSHUFHQWDJHRIFODVVLFDOOLWHUDWXUHDQGDIHZVWLOOXQLGHQWL¿HGWH[WV

Figure 17 – Content of the 92 Greek textual units in the erased layer(s) studied during the *Sinai Palimpsests Project*

/HDYLQJDVLGHIRUQRZWKH¿YHWH[WVUHPDLQLQJXQLGHQWL¿HGLQ6LQDU1)6LQDU1)6LQJHR Sin. gr. NF frg. 72a, and Sin. gr. NF MG 32), it is worth focusing on the kind of Christian and non-Christian texts that have been preserved.

Among the Christian works, fragments from liturgical and biblical books are most frequent (**Figure 18**). 7KH\DUHIROORZHGE\KRPLOHWLFDOWH[WVDWWULEXWHGWR%DVLORI&DHVDUHD-RKQ&KU\VRVWRP\*UHJRU\RI1D]LDQ]XV and Hesychius of Jerusalem, and also by theological works such as the *Ladder* of John Klimax,131 Ephrem's *Sermo asceticus*, 132 and the *Pandects* by Antiochus of Palestine.133

 Similarly noteworthy is the recovery of 58 folia of an "Unknown Christian poem", written in a 6th–7th century sloping pointed majuscule and now preserved below the lines of manuscripts Sin. geo. 49 and Sin. geo. NF frg. 73a.134(TXDOO\VLJQL¿FDQWDUHYDULRXVIROLDIURPWKH*Ecclesiastical History* by Socrates Scholasticus, copied in the second half of the 9th century in sloping pointed majuscule, probably in the Sinai area, and now preserved as one of the *scriptiones inferiores* of Sin. gr. NF MG 2.135 And additionally worth mentioning are two texts of documentary nature, namely an "Inventory of books" and a "List of vestments and liturgical objects". They were both copied in the 9th century, and are now extant in manuscript Sin. ar. NF 8.

)LJXUH±&ODVVL¿FDWLRQRI&KULVWLDQZRUNVSUHVHUYHGLQWKHHUDVHG&KULVWLDQWH[WXDOXQLWVLGHQWL¿HGGXULQJ the *Sinai Palimpsests Project*

Comparing the content of the erased works (**Figure 18**) with that of the *scriptiones superiores* (**Figure 16**), it is evident, for instance, that liturgical texts occur much less frequently in the lower than the upper layers. Even if we combine erased liturgical and biblical texts (59 textual units), the percentage obtained (64%) still IDOOVEHORZWKHSURSRUWLRQRIOLWXUJLFDOWH[WVLQWKHRYHUWH[WV\$OVRVLJQL¿FDQWLVWKHSUHVHQFHRIKRPLOHW-LFDOWH[WVLQWKHXQGHUWH[WVZKLFKZHGRQRW¿QGDWDOODV*scriptiones superiores*. Greek homiletical texts were copied between the 7th and the 11th century, and overwritten between the 8th and the 14th century. They were DOZD\VUHSODFHGZLWKOLWXUJLFDOWH[WVFRQ¿UPLQJDKLJKHULQWHUHVWDQGQHHGIRUWKHODWWHU

Classical works (medical, botanical and mythological) are also present (**Figure 19**), though in a much smaller percentage (8%).136 They are written in the oldest surviving scripts at Saint Catherine's, namely those dating back to the 5th–6th centuries, and were all replaced with Arabic works between the end of the 9th and the beginning of the 10th century*.*

 <sup>131</sup> Sin. gr. NF M 130, 11th century, "*Perlschrift*", Southern Italy according to Orsini. 132 Sin. syr. 30, 7th century, sloping pointed majuscule*.*

 <sup>133</sup> Sin. gr NF MG 2, 9th century (2nd half), sloping pointed majuscule, Sinai area. 134 ORSINI, Scritture, libri e testi greci. 135 According to Orsini, the text in the Sinai folia differs considerably from the critical edition by G. Chr. HANSEN (ed.), Sokrates, Kirchengeschichte. Berlin 1995. 136 For an overview of the classical texts in Greek, Latin, and Syriac in the Sinai palimpsests, see G. ROSSETTO, Classical Texts Among

the Palimpsests of the Monastery of St. Catherine (Sinai): An Overview, in: New Light on Old Manuscripts: The Sinai Palimpsests and Other Advances in Palimpsest Studies, ed. C. Rapp – G. Rossetto – J. Grusková – G. Kessel. Forthcoming.

)LJXUH±&ODVVL¿FDWLRQRIFODVVLFDOZRUNVSUHVHUYHGLQWKHHUDVHGFODVVLFDOWH[WXDOXQLWVLGHQWL¿HGGXULQJWKH*Sinai Palimpsests Project*

Six out of the seven works are preserved in the same manuscript, that is Sin. ar. NF 8. This is one of the most FRPSOH[6LQDLSDOLPSVHVWVDUHDO³SDWFKZRUN´,WVIROLDFRQVLVWRIXSWR¿YHSLHFHVRISDOLPSVHVWSDUFKPHQW sewn together, and coming from a number of Greek, Arabic, Latin, and Syriac manuscripts. 24 textual units KDYHEHHQLGHQWL¿HGLQWKLVPDQXVFULSWDQGVL[RIWKHVHRULJLQDWHIURPDWOHDVWWZRth–6th centuries original Greek codices (or *codices antiquiores*) containing medical and botanical works.

7RWKH¿UVWRULJLQDOORVWFRGH[EHORQJ¿YHRIWKH\*UHHNWH[WXDOXQLWVDOOZULWWHQLQELEOLFDOPDMXVFXOH7KUHH come from the *corpus Hippocraticum*: one from the seventh book of the *Epidemics*DQRWKHUIURPWKH¿UVWERRN of the *Regimen*, and the third from the *Letters* (3–7, 9–10, 25).137 The fourth textual unit is a previously unknown "Treatise on medical terms", which resembles the *Collection of Hippocratic Terms* by Erotianus*.* A number of entries are preserved that begin with the letters *alpha* and *kappa*²IRUH[DPSOHਕȞȒțİıIJȠȢLQFXUDEOHI<sup>r</sup> ) DQGțȡĮȝȕȓȠȞ GHFRFWLRQRIFDEEDJH I<sup>v</sup> 7KH¿IWKWH[WXDOXQLWFRQWDLQV³5HFLSHV IRUGLIIHUHQWGLVHDVHV´ 1LJHO:LOVRQKDVSURSRVHGWKDWWKLVEHLGHQWL¿HGDVDSUHYLRXVO\XQNQRZQWH[WE\WKHnd-century physician Antyllus. As already noted, the three Hippocratic works and the two further medical texts ("Antyllus?, *Recipes for different diseases*" and the "Treatise on medical terms") were part of large original manuscripts before being disassembled and erased, with 42–43 lines per page arranged in two columns.

Of the last classical text preserved in Sin. ar. NF 8, only one original folio is extant. This originates from a large codex containing a "Botanical collection with images of plants". The folio bears drawings of the plants *Adianton* and *Phileterion*ERWKDFFRPSDQLHGE\VKRUWFDSWLRQVZULWWHQLQDORRVHPDMXVFXOHRIVPDOOVL]H7KH wording does not correspond to Dioscorides *De materia medica*. According to Nigel Wilson, it is tempting to think that the text on this folio was composed by the physician Crateuas, since Crateuas was the author of the only illustrated herbal prior to Dioscorides.

Last but not least, underneath the Arabic writing of Sin. ar. NF 66, I have been able to identify a previously XQNQRZQ³P\WKRORJLFDOSRHPLQKH[DPHWHUV´PHQWLRQLQJ²DPRQJVWRWKHUV²=HXV3HUVHSKRQHDQG'LRQ\ sus. This is written in a peculiar 5th–6thFHQWXU\ELPRGXODU\$OH[DQGULDQPDMXVFXOHZKLFKVKRZVWKHLQÀXHQFH ERWKRIELEOLFDOPDMXVFXOHLQWKHIRUPVRIȝʌDQGȦDQGRIXSULJKWSRLQWHGPDMXVFXOH LQWKHIRUPVRIİDQGȠ

 <sup>137</sup> These Sinai palimpsest folia, even though fragmentary, predate the oldest attestations of these Hippocratic works by about four centuries. While sections from all three Hippocratic works are extant in papyri from the 3rd century BC onwards, the passages readable in the Sinai folia from the *Epidemiae* and the *Regimen*UHSUHVHQWWKH¿UVWGLUHFWDWWHVWDWLRQIRUWKRVHVHFWLRQVWKHVDPHFDQ be said for Letters 7, 9, 10, 25, while for Letters 3 to 6 we have older attestations on papyri from Oxyrhynchos (P. Oxy. IX 1184 = Brussels, Musées Royaux E 6010 Vo), and from the Arsinoite Nome (Berlin, Staatliche Museen P. 21137 + P. 6934) of the 1st and 2nd century CE.

This text originated from a large and luxurious codex, which can be attributed due to its format (300×250 mm) to Turner's Group 2.138

#### INSTRUCTIONS FOR READING APPENDICES 1–4

The three appendices below are the basis for the statistical analysis in the previous section. The codices are RUJDQL]HGE\ODQJXDJHDQGDFFRUGLQJWRWKHLUFXUUHQWVKHOIPDUNDQGWKH\DUHWUHDWHGKHUHLQGLYLGXDOO\HYHQ if originally belonging together. The original belonging of different shelfmarks to one and the same original manuscript is indicated in a dedicated column (*disiecta membra*). The manuscripts of the Old Collection are IHDWXUHG¿UVWWKHQWKRVHEHORQJLQJWRWKH1HZ)LQGVDQGLQDGGLWLRQ²IRUWKH6\ULDFPDQXVFULSWV²DQ\WKDW are relevant from the so called "Harris Appendix".139

Appendix 1 (Palimpsests with Greek *Scriptio Superior*) lists only the Sinai palimpsests whose overtext is written in Greek. It provides details about the kinds of work they contain, the date of their script and place of copying, selected bibliography and the languages of the erased texts they contain. The addition of the acronym SPP after the shelfmark indicates that the palimpsest was imaged and described during the *Sinai Palimpsests Project*.

Appendix 2 (Palimpsests with Greek *Scriptiones Inferiores* [All]) concerns Sinai palimpsest manuscripts with at least one textual unit in Greek. The overtext may be of any language. Information is provided about the overtext's content, date and origin, about the language(s) of the undertext(s), and whether the manuscript was investigated during the SPP. Any mistakes in the cataloguing record emerging from my own inspection of the Sinai palimpsests are also noted.

\$SSHQGL[,GHQWL¿FDWLRQRI\*UHHN*Scriptiones Inferiores*) contains those manuscripts listed in Appendix 2 which were imaged and studied during the course of the *Sinai Palimpsests Project* (32 manuscripts). It provides information about the content of each Greek textual unit, its date, origin, type of script, pattern of reuse, and any further noteworthy features.

Appendix 4 provides a list of *membra disiecta sinatica*.

,Q\$SSHQGL[DQG\$SSHQGL[DIWHUWKHZRUN¶VWLWOH,LQGLFDWHLWVFODVVL¿FDWLRQLQEUDFNHWV7KHIROORZLQJ abbreviations are used:

Bibl. = Biblical Bot. = Botanical Chr. Poet. = Christian Poetry Doc. = Documentary Eccl. Hist. = Ecclesiastical History Exeg. = Exegetical Gr. = Grammatical Hag. = Hagiographical Hom. = Homiletical Lit. = Liturgical Med. = Medical Myth. = Mythological Theol. = Theological

 <sup>138</sup> Edition and commentary on these hexameters can be found in ROSSETTO, Fragments from the Orphic Rhapsodies? and G. ROSSETTO ET AL., A Revised Text of the Poem with Orphic Content in the Palimpsest Sin. ar. NF 66. *Zeitschrift für Papyrologie und Epigraphik* 222 (2022) 9–16. 139 See RENDEL HARRIS, Appendix and E. VELKOVSKA, Sinai Chest I and the Collections of Sinai Fragments of James Rendell Harris.

Preliminary Report. *BollGrott* 10 (3rd s.) (2013) 223–252. The manuscripts described in this "Appendix" are currently kept at Sinai, in the archive of Saint Catherine's Monastery.


APPENDIX 1: PALIMPSESTS WITH GREEK *SCRIPTIO SUPERIOR*




 <sup>140</sup> The palimpsest bifolio is not part of the Euchologion. The bifolio contains Luke 18 – Jonah 4 and probably belonged to a Jerusalem Lectionary (see KANAVAS, L'eucologio MG 53, 367 ZKRLQGLFDWHVWKHVHWZRIROLDDV³ijȪȜȜĮਕʌȠțȠȝȑȞĮĮDQGȕ´DQGGRHVQRWLQGLFDWHWKDWWKH\GRQRWEHORQJWRWKH(XFKRORJLRQ,WVZULWLQJLVVLPLODUWRWKDWRI6LQJU1)0\* (palimpsest, with a Jerusalem Lectionary as *scriptio superior*).



<sup>)</sup>RXUXQIROLDWHGTXLUHVRI6LQJU1)0DUHSDOLPSVHVW7KH¿IWKTXLUHIROLDWHGIURPWRLVQRWSDOLPSVHVW,WZDVHUURQHRXVO\SXWLQWKHVDPHER[DQGWKHQDFTXLUHGWKHVDPH shelfmark as the other four quires but clearly has no similarities with them. It originally belonged to Sin. gr. 966.

 141


APPENDIX 2: PALIMPSESTS WITH GREEK *SCRIPTIONES INFERIORES* (ALL)


 <sup>142</sup> See also G. KESSEL, A Catacomb of Syriac Texts: Codex Arabicus (Sin. ar. 514) Revisited, in: New Light on Old Manuscripts: The Sinai Palimpsests and Other Advances in Palimpsest Studies, ed. C. Rapp – G. Rossetto – J. Grusková – G. Kessel. Forthcoming.

 <sup>143</sup> See also H. KACHOUH, Sinai Ar. N.F. Parchment 8 and 28: Its Contribution to Textual Criticism of the Gospel of Luke. *Novum Testamentum* 50 (2008) 28–57, and H. KACHOUH, The Arabic Versions of the Gospels: The Manuscripts and their Families. Berlin – Boston 2011, 76.

 <sup>144</sup> See also KACHOUH, Sinai Ar. N.F. Parchment 8 and 28 and KACHOUH, The Arabic Versions of the Gospels 76.


 <sup>145</sup> See also A. BINGGELI, Les trois David copistes arabes de Palestine aux 9e–10e s., in: Manuscripta graeca et orientalia. Mélanges monastiques et patristiques en l'honneur de Paul Géhin, ed. A. Binngeli, A. Boud'hors and M. Cassin. Leuven – Paris – Walpole, MA, 2016, 79–117, here 101–104, and ROSSETTO, Fragments from the Orphic Rhapsodies?

 <sup>146</sup> There is a mistake in the cataloguing, as this ms. has *scriptio superior* in Arabic. Alexander Treiger suggests that the Arabic hand dates to the 12th century, and awaits investigation (personal communication, September 2017). He further notes that f. 3r of the overtext has a table of contents listing nine items.

 147 This manuscript with *scriptio superior* in Arabic was catalogued by Nikolopoulos among the Greek New Finds as being written in majuscule script on parchment on account of the easily legible *scriptio inferior* in Greek majuscule.




)RUWKHLGHQWL¿FDWLRQRIWKH*membra disiecta* see P. GÉHIN – S. FRØYSHOV, 1RXYHOOHVGpFRXYHUWHVVLQDwWLTXHVjSURSRVGHODSDUXWLRQGHO¶LQYHQWDLUHGHVPDQXVFULWVJUHFV*REB* 58 (2000), 173, and D. ARNESANO0DQRVFULWWLJUHFLGL7HUUDG¶2WUDQWR5HFHQWLVFRSHUWHHDWWULEX]LRQL±LQ7R[RWHV6WXGLHVIRU6WHIDQR3DUHQWLHG'\*DODG]D±1\*OLEHWLF± G. Radle. Grottaferrata 2010, 84.

 148


 <sup>149</sup> The palimpsest bifolio is not part of the Euchologion. The bifolio contains Luke 18 – Jonah 4 and probably belonged to a Jerusalem Lectionary (see Kanavas, L'eucologio MG 53, 367 ZKRLQGLFDWHVWKHVHWZRIROLDDV³ijȪȜȜĮਕʌȠțȠȝȑȞĮĮDQGȕ´DQGGRHVQRWLQGLFDWHWKDWWKH\GRQRWEHORQJWRWKH(XFKRORJLRQ,WVZULWLQJLVVLPLODUWRWKDWRI6LQJU1)0\* (palimpsest, with a Jerusalem Lectionary as scriptio superior).



<sup>)</sup>RXUXQIROLDWHGTXLUHVRI6LQJU1)0DUHSDOLPSVHVW7KH¿IWKTXLUHIROLDWHGIURPWRLVQRWSDOLPSVHVW,WZDVHUURQHRXVO\SXWLQWKHVDPHER[DQGWKHQDFTXLUHGWKHVDPH shelfmark as the other four quires but clearly has no similarities with them. It originally belonged to Sin. gr. 966.

 150


# )RUWKHLGHQWL¿FDWLRQRIWKH*membra disiecta* see GÉHIN – FRØYSHOV, Nouvelles découvertes 173, and ARNESANO, Manoscritti greci di Terra d'Otranto 84.

151


 <sup>152</sup> On this see VELKOVSKA, 6LQDL&KHVW,'XPEDUWRQ2DNV,&)\$:HLW]PDQQ3KRWRJUDSKLFDO\$UFKLYH%R[&XUUHQWO\NHSWDW6LQDLLQWKHDUFKLYHRI6DLQW&DWKHULQH¶V0RQDVWHU\ 153 )RU WKH LGHQWL¿FDWLRQ RI WKH 5XVVLDQ *membra disiecta* see K. TREU, Die griechischen Handschriften des Neuen Testaments in der UdSSR. Eine systematische Auswertung der Texthandschriften in Leningrad, Moskau, Kiev, Odessa, Tbilisi und Erevan. Berlin 1966, 111–112. J. Snapp is responsible for recognising that Sin. syr. 7, ff. 71–72 (*inferior*) was 

originally part of this manuscript KWWSZZZWKHWH[WRIWKHJRVSHOVFRPFRGH[PRUHSDJHVIURPQHZ¿QGVDWKWPO (19.09.2022). 154 On this see VELKOVSKA, 6LQDL&KHVW,'XPEDUWRQ2DNV,&)\$:HLW]PDQQ3KRWRJUDSKLFDO\$UFKLYH%R[&XUUHQWO\NHSWDW6LQDLLQWKHDUFKLYHRI6DLQW&DWKHULQH¶V0RQDVWHU\

 <sup>155</sup> On this see VELKOVSKA, 6LQDL&KHVW,'XPEDUWRQ2DNV,&)\$:HLW]PDQQ3KRWRJUDSKLFDO\$UFKLYH%R[&XUUHQWO\NHSWDW6LQDLLQWKHDUFKLYHRI6DLQW&DWKHULQH¶V0RQDVWHU\


APPENDIX 3: IDENTIFICATION OF GREEK *SCRIPTIONES INFERIORES*

 <sup>156</sup> 'HWDLOHGLQGLFDWLRQVRQWKHFRQWHQWHJIROLRE\IROLRLGHQWL¿FDWLRQFDQEHIRXQGRQWKH633ZHEVLWHhttp://sinaipalimpsests.org/ (19.09.2022).

 157 On the SPP website, Tselikas dates this script to the 10th c. However, the recent attribution of the Syriac *scriptio superior* to the turn of the 10th c. now suggests a date in the 9th century (or before).

 <sup>158</sup> More on this in KESSEL, A Catacomb of Syriac Texts.



\$SSHQGL[,GHQWL¿FDWLRQRI\*UHHN*Scriptiones Inferiores* 69



159



\$SSHQGL[,GHQWL¿FDWLRQRI\*UHHN*Scriptiones Inferiores* 73





 2QWKH633ZHEVLWH7VHOLNDVLGHQWL¿HVWKLVZULWLQJDV³&RSWLFPDMXVFXOH´

160

 161 2QWKH633ZHEVLWH7VHOLNDVLGHQWL¿HVWKLVZULWLQJDV³PLQXVFXOH´

 <sup>162</sup> For further details, see Ch. MÜLLER-KESSLER7KUHH(DUO\:LWQHVVHVRIWKH³'RUPLWLRQRI0DU\´LQ&KULVWLDQ3DOHVWLQLDQ\$UDPDLFIURPWKH&DLUR\*HQL]DK7D\ORU6FKHFKWHU&ROOHFWLRQ and the New Finds in St Catherine's Monastery. *Apocrypha* 29 (2018) 69–95, and Ch. MÜLLER-KESSLER, An Overlooked Christian Palestinian Aramaic Witness of the "Dormition of Mary" in Codex Climaci Rescriptus (CCR IV). *Collectanea Christiana Orientalia* 16 (2019) 81–98.





 <sup>163</sup> On the SPP website, Katsaros dates this text to the late 9th – early 10th c.

 <sup>164</sup> 2QWKH633ZHEVLWH.DWVDURVLGHQWL¿HVWKLVZULWLQJDV³VORSLQJSRLQWHGPDMXVFXOH´

<sup>165</sup> On the SPP website, Katsaros dates this text to the 11th–12th c.


166 On the SPP website, Orsini calls this text "Triodion".


167 M.

42; D. C.

WELTE, Die griechischen Palimpseste in den Ausgaben des Münsteraner Instituts, in: Palimpsestes et éditions de textes: les textes littéraires, ed. V. Somers. Louvain-La-Neuve 2009,

PARKER, The Majuscule Manuscripts of the New Testament, in Manuscripts, Texts, Theology: Collected Papers 1977–2007. Berlin – New York 2009, 36; B. D. EHRMAN –

M. W. HOLMES (ed.), The Text of the New Testament in Contemporary Research: Essays on the Status Quaestionis. Leiden 20132 (19951), 44.







2QWKH633ZHEVLWH7VHOLNDVLGHQWL¿HVWKLVZULWLQJDV³VORSLQJPDMXVFXOH´2QWKH633ZHEVLWH7VHOLNDVLGHQWL¿HVWKLVZULWLQJDV³VORSLQJPDMXVFXOH´

 169

170

 171 2QWKH633ZHEVLWH7VHOLNDVLGHQWL¿HVWKLVZULWLQJDV³VORSLQJPDMXVFXOH´

172 LDAB 10065; WELTE, Griechische Palimpseste 38.


 173 The undertext is almost illegible, only the language and type of script are recognisable. 174 LDAB 7314; WELTE, Griechische Palimpseste 39.

*Scriptio(nes) inferior(es)*

*Scriptio superio*r

**First LGHQWL¿HG**


WELTE, Griechische Palimpseste 38. This ms. is erroneously referred to by Aland and the following bibliography as "Sin. gr. NF MG 98".

175 LDAB 7314; WELTE, Griechische Palimpseste 39.

176


#### APPENDIX 4: *MEMBRA DISIECTA SINAITICA*

This appendix lists the *membra disiecta sinaitica* mentioned in Appendices 1–3. *Membra disiecta* whose overtexts (*scriptiones superiores*DUHUHODWHGFRPH¿UVW7KHVHDUHIROORZHGE\WKH*scriptiones inferiores* which originally belonged together.

 The purpose is to provide a list of textual units that are *membra disiecta* of the same original manuscript. 6RPHRIWKHVHZHUHDOUHDG\HVWDEOLVKHGEXWP\RZQLGHQWL¿FDWLRQVDUHLQGLFDWHGKHUHZLWKDQDVWHULVN


#### *Scriptiones Superiores*


 <sup>177</sup> The fact that these four shelfmarks originally belonged together was not clearly stated in the literature.


#### *Scriptiones Inferiores*


 <sup>178</sup> 7KHLGHQWL¿FDWLRQRIWKHWH[WLQ6LQDU1)LVP\RZQ

# THE GREEK EUCHOLOGIA OF SAINT CATHERINE'S MONASTERY

#### INTRODUCTION

7KH\*UHHNZRUGİȤȠȜȩȖȚȠȞ(XFKRORJLRQSO(XFKRORJLDOLWHUDOO\PHDQV³ERRNRISUD\HUV´179 An Euchologion is formed of a collection of prayers reserved to the principal liturgical ministers (bishops, priests) and HVVHQWLDOIRUWKHFHOHEUDWLRQRIDOOWKHVHUYLFHVRIWKH%\]DQWLQH5LWH1807KH%\]DQWLQHSUD\HUERRNV contain, DSDUWIURPWKHHXFKDULVWLFOLWXUJLHVE\-RKQ&KU\VRVWRPDQG%DVLOWKH\*UHDWWKH/LWXUJ\RIWKH3UHVDQFWL¿HG Gifts and other liturgies such as marriage, burial and baptism, and also a great number of occasional prayers. By "occasional prayers" I mean the various prayers for occasional use, representing situations in everyday life, such as the blessing of a house and the visiting of the sick, but also prayers against earthquakes, for a herd of FDWWOHRUIRUDFKLOG¶V¿UVWGD\DWVFKRRO

Euchologia are preserved in manuscripts from the late 8th century. The exact number of such manuscripts is currently unknown, but at the time of the Council of Florence (1438–1439) around 2000 of these prayer books ZHUHWKRXJKWWREHLQXVHE\%\]DQWLQH2UWKRGR[&KULVWLDQV181 The earliest surviving Euchologion manuscripts are Barb. gr. 336, preserved in the Vatican library (Diktyon 64879),182 and Sin. gr. NF MG 53, housed at the Monastery of Saint Catherine.183 They both date back to the second half of the 8th century.

7KH¿UVWSULQWHG(XFKRORJLRQDSSHDUHGLQ9HQLFHLQ\HWLWZDVRQO\LQWKHHDUO\th century (in the context of Counter-Reformation scholarship) that printed editions began to circulate. With the publication in Paris in 1647 of the *Euchologion sive rituale Graecorum* by Jacques Goar (1601–1653), the Eucholo-JLRQ EHFDPH IRUWKH ¿UVWWLPH D ERRN RI VWXG\ DQG DQ REMHFW RIVFLHQWL¿FLQWHUHVW184 In 1895, the Russian scholar Aleksej Dmitrievskij (1865–1929) took possession of Goar's inheritance, publishing his monumental *Opisanie*, where in the second volume he describes 172 Greek Euchologia preserved in the Athos monasteries, at Saint Catherine's Monastery at Mount Sinai, and in Russia, dating from the 8th century to 1822.185 Both Goar's and Dmitrievskij's works remain today important reference points for the historical investigation of the %\]DQWLQH/LWXUJ\

After the Russian scholar, André Jacob was instrumental in exploring the typology of the Euchologion: on the basis of the text of the Chrysostom liturgy, he divided the Euchologion manuscripts into two *recensiones*, the ancient and the new, subdividing the former into two families, Constantinopolitan and Southern-Italian.186 0LJXHO\$UUDQ]EXLOWXSRQWKLVLQSDUWLFXODUGHYHORSLQJWKHLGHDRIDQROGDQGQHZUHFHQVLRQRIWKH&RQVWDQWL-

 <sup>179</sup> See the entry *Euchologion* (by R. F. TAFT) in ODB, II, p. 738, and E. VELKOVSKA, TKH/LWXUJLFDO%RRNVRIWKH%\]DQWLQH5LWH+LVtory and Culture, in: Liturgische Bücher in der Kulturgeschichte Europas, ed. H. P. Neuheuser. Wiesbaden 2018, 150–151. 180 H.-G. BECK.LUFKHXQGWKHRORJLVFKH/LWHUDWXULP%\]DQWLQLVFKHQ5HLFK0XQLFK1959, 246–249.

<sup>181</sup> V. LAURENT (ed.), Les 'mémoires' du Grand Ecclésiarque de l'Église de Constantinople Sylvestre Syropoulos sur le Concile de Florence (1438–1439). Rome 1971, 476. 182 E. VELKOVSKA – S. PARENTI, Evchologij Barberini Gr. 336. Omsk 2011. 183 CH. KANAVAS/¶HXFRORJLR0\*VHF,;GHOPRQDVWHURGL6&DWHULQDGHO6LQDL'RFWRUDO7KHVLV3RQWL¿FLR,VWLWXWR2ULHQWDOH

Rome 2013. 184 The revised 1730 edition was printed in Venice and is now widely available as a 1960 reprint: J. GOARǼȤȠȜȩȖȚȠȞVLYH5LWXDOH

<sup>\*</sup>UDHFRUXPFRPSOHFWHQVULWXVHWRUGLQHV'LYLQDH/LWXUJLDHRI¿FLRUXPVDFUDPHQWRUXPFRQVHFUDWLRQXPEHQHGLFWLRQXPIXQHUXP RUDWLRQXP«HGLWLRVHFXQGDH[SXUJDWDHWDFFXUDWLRU9HQLFH\*UD] 1730 (19602 ). 185 A. DMITRIEVSKIJ2SLVDQLHOLWXUJLþHVNLFKăUXNRSLVHMFKUDQMDãþLFKVMDYăELEOLRWHNDFKă3UDYRVODYQDJR9RVWRND,,ǼȤȠȜȩȖȚĮ.LHY

<sup>(</sup>Hildesheim) 1901 (19652 ). 186 A. JACOB, Histoire du formulaire grec de la liturgie de Saint Jean Chrysostome. Upublished Doctoral Thesis. Université catholique

de Louvain 1968; A. JACOB, La tradition manuscrite de la Liturgie de saint Jean Chrysostome (VIIIe –XIIe siècle), in: Eucharisties d'Orient et d'Occident: Semaine liturgique de l'Institut Saint-Serge, II. Paris 1970, 109–138.

nopolitan material.187 Robert Taft's publications largely do not enter this discussion, although his doctoral stu-GHQWVSUHSDUHGHGLWLRQVRI(XFKRORJLDDVGLGVRPHRI\$UUDQ]¶VVWXGHQWV. 188 In his doctoral dissertation written XQGHU\$UUDQ]6WHIDQR3DUHQWLUHYLVLWHGKLVVXSHUYLVRU¶VW\SRORJ\189 Through focussing on regional typology, WKHVWXG\UHYHDOHGQXDQFHVZLWKLQWKHGLYLVLRQRI&RQVWDQWLQRSROLWDQUHFHQVLRQV7KLVW\SRORJ\LVVXPPDUL]HG in Parenti's article *Towards a Regional History of the Byzantine Euchology of the Sacraments*, 190 as well as in the Russian introduction to the third edition of the Euchologion Barberini (especially regarding the "pre-iconoclast" and "post-iconoclast" distinction).191 Since October 2015, the *Vienna Euchologia Project*, led by Claudia 5DSSKDVGLUHFWHGDWWHQWLRQDWWKHRFFDVLRQDOSUD\HUVSUHVHUYHGLQ%\]DQWLQH(XFKRORJLD8VHGLQFRQMXQFWLRQ with other normative and prescriptive texts, such as canon and imperial law, prayer books can be considered a ULFKVRXUFHIRUWKHVWXG\RIWKH%\]DQWLQHV¶GDLO\OLIH<sup>192</sup>

#### THE SINAI PRAYER BOOKS COLLECTION

7KH/LEUDU\RI6DLQW&DWKHULQH¶VSUHVHUYHVWKHODUJHVWNQRZQFROOHFWLRQRI%\]DQWLQHSUD\HUERRNVLQH[LVWence. There are approximately 80 Euchologia (either complete or fragmentary) at the monastery, 64 of these ZHUHFRSLHG EHIRUHWKH¿UVW SULQWHGHGLWLRQ RI\*RDU¶V(XFKRORJLRQ  RIWKHVH PDQXVFULSWVDUH written on parchment.193 Five are copied (completely or partially) on palimpsest parchment. In this and the following sections, and also in the Appendix to this chapter, I discuss the extant information on the history of this particular collection.194

What is it possible to infer from the manuscripts themselves? A very small number—i.e. only one of the 64 Euchologia held today at Saint Catherine's—was surely copied at the monastery. The rest came from abroad. )RUPRUHWKDQKDOIWKHRULJLQLVVWLOOXQNQRZQLQGHSWKVWXGLHVZLOOEHQHFHVVDU\WR¿OOWKHJDSLQWKHUHFRUG<sup>195</sup>

<sup>187</sup> M. ARRANZ, Les sacrements de l'ancien Euchologe constantinopolitain (1). Etude préliminaire des sources. *OCP* 48 (1982) 330– 335; M. ARRANZ,/¶HXFRORJLRFRVWDQWLQRSROLWDQRDJOLLQL]LGHOVHFROR;,+DJLDVPDWDULRQ \$UFKLHUDWLNRQ5LWXDOH 3RQWL¿FDOH con l'aggiunta del Leiturgikon (Messale). Rome 1996.

<sup>188</sup> Vat. Ott. gr. 434 [Diktyon 65677] (A. A*.* THIERMEYER'DV(XFKRORJLRQ2WWRERQLJU'RFWRUDO7KHVLV3RQWL¿FLR,VWLWXWR2ULHQtale. Rome 1992); Mosq. RGB gr. 27 [Sevastianov 474] [Diktyon 44295] (S. J. KOSTER, Das Euchologion Sevastianov 474 (X. Jhdt.) GHU6WDDWVELEOLRWKHNLQ0RVNDX'RFWRUDOWKHVLV3RQWL¿FLR ,VWLWXWR2ULHQWDOH5RPH &U\SWīȕ9,, >'LNW\RQ 17899] (G. PASSARELLI/¶HXFRORJLR&U\SWHQVHīȕ9,,VHF;7KHVVDORQLNL&RLVO>'LNW\RQ 49354] (J. DUNCAN, Coislin 213. Euchologe de la Grande Eglise. Rome 1983; J. M. MAJ, Coislin 213. Eucologio della Grande Chiesa. Manoscritto greco della Bibliote-FD1D]LRQDOHGL3DULJLII±([FHUSWDH['LVVHUWDWLRQHDG'RFWRUDWXP3RQWL¿FLR,VWLWXWR2ULHQWDOH5RPH

<sup>189</sup> S. PARENTI/¶(XFRORJLRPDQRVFULWWR\*%,9;VHFGHOOD%LEOLRWHFDGL\*URWWDIHUUDWD'RFWRUDO7KHVLV3RQWL¿FLR,VWLWXWR2ULHQWDOH Rome 1993. 190 S. PARENTI, 7RZDUGVD5HJLRQDO+LVWRU\RIWKH%\]DQWLQH(XFKRORJ\RIWKH6DFUDPHQWV*Ecclesia Orans* 27 (2010) 109–121. 191 Velkovska – Parenti 30–31. 192 On the *Vienna Euchologia Project* see: C. RAPP – Ei. AFENTOULIDOU – D. GALADZA – I. NESSERIS – G. ROSSETTO – E. SCHIFFER, %\]DQ-

tine Prayer Books as Sources for Social History and Daily Life. *JÖB* 67 (2017) 173–211; C. RAPP – E. SCHIFFER – Ei. AFENTOULIDOU, 'DV:LHQHU(XFKRORJLHQ3URMHNW\$QODVVJHEHWHDOV4XHOOH]XU6R]LDOXQG\$OOWDJVJHVFKLFKWH'UHL)DOOEHLVSLHOHLQ µ0HGLDOLWlW und Praxis des Gebets vor der Moderne,' Das Mittelalter. Perspektiven mediävistischer Forschung 24/2, ed. M. Breitenstein – Ch. Schmidt. Berlin 2019, 337–369; KWWSVZZZRHDZDFDWHQLPDIRUHVHDUFKE\]DQWLQHUHVHDUFKFRPPXQLWLHVDQGODQGVFDSHV euchologia-project (19.09.2022). 193 GARDTHAUSEN, Catalogus; %(1(â(9,ýCatalogus I; %(1(â(9,ýCatalogus III.1; KAMIL, Catalogue; Greek New Finds. The number

LVDSSUR[LPDWHVLQFHLWLVYHU\SRVVLEOHWKDWIUDJPHQWDU\PDQXVFULSWVLGHQWL¿HGDV(XFKRORJLDLQWKH\*UHHN1HZ)LQGV are actually missing sections from the Euchologion manuscripts in the Old Collection. One example is Sin. gr. 960 + Sin. gr. NF M 11 + Sin. JU1)06LQJU1)0WKHIRXUVKHOIPDUNVEHORQJWRWKHVDPHRULJLQDOPDQXVFULSWEXW6LQJU1)0LVLGHQWL¿HGLQ the Greek New Finds as an independent Euchologion, Sin. gr. NF M 11 as a Lectionary, and Sin. gr. NF M 79 as containing the "lections on our Lord's passion". 194 I consider here complete or fragmentary codices that are, or were, most likely originally part of Euchologia (i.e. manuscripts con-

taining the text of liturgies, rites and occasional prayers for the use of a priest or other chief liturgical minister). The time frame of P\LQYHVWLJDWLRQHQGVLQWKHGDWHRIWKH¿UVWHGLWLRQRI\*RDU¶V(XFKRORJLRQ

<sup>195</sup> :KDW,RIIHUKHUHLVQRPRUHWKDQDQRYHUYLHZRIWKH6LQDLFROOHFWLRQRI(XFKRORJLD,DPFXUUHQWO\HQJDJHGLQDVSHFL¿FSURMHFW on the collection in its entirety, aiming to shed more comprehensive light on the history of the Sinai collection of Euchologia and their copyists: FWF Project T 1192-G *3ULHVWV%RRNVDQGWKH/LEUDU\DW6DLQW&DWKHULQH¶V6LQDL* (1.12.2020–30.11.2023). See also: KWWSVZZZRHDZDFDWHQLPDIRUHVHDUFKE\]DQWLQHUHVHDUFKFRPPXQLWLHVDQGODQGVFDSHVHXFKRORJLDSURMHFWSULHVWVERRNVDQG the-library-at-saint-catherines-sinai (19.09.2022).

Fourteen of all the Euchologia housed at Sinai were probably written in Palestine or Syria (one of them perhaps LQ&\SUXVRU6\ULD3DOHVWLQH¿YHLQ(J\SWRQHLQ&UHWHRURQ0RXQW\$WKRV2QH(XFKRORJLRQRULJLQDWHVIURP Southern-Italy.

Saint Catherine's Euchologia date from between the 8th and the 17th centuries. Although they are well dis-WULEXWHGDFURVVWKHSHULRGWZRFRQVSLFXRXVFKURQRORJLFDOFOXVWHUVFDQEHLGHQWL¿HG7KH¿UVWFRUUHVSRQGVWR the 11th–12th centuries, the second to the 14th–16th centuries (**Figure 20**).

Ten of these 64 manuscripts (15%) are dated by a scribe, and the majority belong to either the 15th or the 16th century. One of the dated Euchologia was copied at Saint Catherine's, one in Crete, one in Syria or Palestine, and another in Egypt. Six of the remaining dated manuscripts are of unknown origin.

Figure 20 – Saint Catherine's Euchologia arranged by date

The manuscript that was surely written at Saint Catherine's is Sin. gr. 980 (partially copied in 1475). Sin. gr. 980 was copied by the scribe Dionysios Thytorhakendites from Corinth, who also wrote other liturgical manuscripts, such as Sin. gr. 712 (Diktyon 59087), completed in Damietta (Egypt) in 1482.

*Ex-libris* or marginal notes by later owners provide information about the period in which the manuscripts became part of the collection and to whom they belonged. Both Sin. gr. 2045 (1572) and Sin. gr. 992 (17th century) carry the *ex-libris* of a Sinai archbishop: the former, that of Archbishop Anastasius V (1583–1592), and the latter, Archbishop Ioannikios (1671–1702). This provides a *terminus ad quem* for the arrival of the manuscript in the collection.

Moreover, it was not unusual for Sinai monks to leave their personal notes in Euchologia, marking them as their own personal possession. It might be supposed that these "personal manuscripts" were kept in the monks' cells.196 For instance, we know that Sin. gr. 977 (16th century) belonged in 1516 to hieromonachos Arsenios the Syrian, who lived at the monastery.

Other Euchologia preserve explicit notes concerning their origin and offer fuller detail about how they came to be part of the Sinai collection. Two cases in point are Sin. gr. 968 and Sin. gr. 984. The former was written in 1426 by Bartholomaios Rhosos for Moyses, the oikonomos of Saint Catherine's metochion in Chan-

<sup>196</sup>3URRIRIWKLVOLHVLQWKHFRORSKRQRI6LQJU'LNW\RQD0HQDLRQFUHDWHGLQRUE\WKHPRQN1LFKRODV/LWDUGHV DWWKHEHKHVWRIPRQNDQGKLHURGLDNRQRV(SKUHPµVRWKDWGXULQJKLVOLIHKHFRXOGKDYHLWLQKLVFHOOIRUWKHRI¿FHDQGVRWKDWLWZRXOG belong to the Monastery after his death, wherever it might be'. See H. HUSMANN, Die datierten griechischen Sinai-Handschriften des 9. bis 16. Jahrhunderts, Herkunft und Schreiber. Ostkirchliche Studien 27 (1978) 143–168, here 157. The scribal note can be read on f. 470v ਫȞIJૌȗȦૈĮIJȠ૨ȞĮȤİȚĮIJઁਥȞIJĮIJțİȜȜȓȦįȚIJȞਕțȠȜȠȣșȓĮȞȝİIJįIJઁȞșȐȞĮIJȠȞĮIJȠ૨ʌȠȣਗȞİਫ਼ȡİșૌȞ ıIJȡȑijİIJĮȚIJઁȕȚȕȜȓȠȞਥȞIJૌȝȠȞૌIJȠ૨ਖȖȓȠȣȡȠȣȢȈȚȞ઼

dax (Crete). The latter contains a note written in 1687 indicating that it belonged to Ananias Libisianos, hie-URPRQDFKRVDQGWKDWKHGRQDWHGLWWRWKH0RQDVWHU\RIWKH)RUW\+RO\0DUW\UVLQ:ƗGƯO\$UEDFƯQLHRQHRI Saint Catherine's metochia in the Sinai peninsula).

Euchologia manuscripts recount their own story: but were visitors to the monastery also eloquent about the Sinai prayer books in their accounts? Unfortunately, they give very little detail.

7KH¿UVWLQYHQWRU\RIWKH6LQDL\*UHHNPDQXVFULSWVZDVFRPSLOHGLQ197 Among the 166 manuscripts listed there, only one Euchologion is mentioned (nr. 91).198 It is impossible to be sure which of the current Euchologia this is. In 1712 Michael Eneman, orientalist of the University of Uppsala, recounts that he witnessed in the basilica 'a liturgy in Greek letters written on ancient ruled parchment'.199 This could well have been a Euchologion. Furthermore, when the Paduan Vitaliano Donati visited the library in 1761, he saw 'molti volumi lunghissimi per uso liturgico'.200

#### DIASPORA PRAYER BOOKS

Liturgical books were never of much interest for manuscript collectors, who greatly preferred codices containing classical or biblical texts. This offers a modicum of reassurance as to whether collections of prayer books such as that of Saint Catherine's may be considered to be largely intact.

In this particular case, the lack of interest in liturgical books goes back at least to 1674, when Jean-Baptiste Colbert wrote the following instruction to the French consul in Cairo, Brousson: 'Le sieur Brousson doit observer que parmi les livres des langues orientales, comme aussi des grecs, ceux qui ne contiennent que de simples prières ne sont d'aucune considération, et qu'il n'en faut point prendre, s'ils ne se rencontrent dans un marché d'autres manuscrits et qu'on ne puisse pas s'en empescher. Ceux qu'on estime icy davantage sont les livres d'histoire, de mathématiques et de médecine; les plus anciens en quelque langue que ce soit sont ordinairement les meilleurs, et ceux qui sont escrits sur du parchemin, particulièrement les grecs, sont plus considérables que ceux qui ne sont escrits que sur du papier. L'on peut trouver bon nombre de ces grecs au Mont Sinaî […]'.201 His attitude clearly shows that even at this early date prayer books were not considered worth much attention.

There are nonetheless certainly examples of Sinai prayer books purloined and removed elsewhere, entailing whole manuscripts or—more often—a few folia.

Indeed, Euchologia, or fragments of Euchologia that were once part of the Sinai collection, are to be found in at least three places—Saint Petersburg, Krakow (previously in Berlin) and Bryn Mawr—but I do not exclude the possibility that there may be additional Sinai prayer books or fragments awaiting discovery in other libraries.

Loose folia are known to have been brought by Uspenskij to Saint Petersburg (National Library of Russia) as palaeographical *specimina*, and folia from the following Sinai Euchologia manuscripts are now in Russia:



In 1850, moreover, Uspenskij brought an entire Sinai Euchologion to Russia, namely Petropol. gr. 226 [*olim*  Granstrem 112] (also known as Euchologion Uspenskij: Diktyon 57298). This was a 10th-century Southern-Italian Euchologion, written in Northern Calabria by a certain Nicholas.2027KH¿UVWWZRTXLUHVDUHPLVVLQJ<sup>203</sup>

<sup>197</sup> 7KH¿UVWLQYHQWRU\RI6DLQW&DWKHULQH¶VPDQXVFULSWVZDVFUHDWHGGXULQJWKHHSLVFRSDWHRI.RVPDV±DOVRFDOOHG³%\]DQWLRV´ODWHU 3DWULDUFKRI&RQVWDQWLQRSOH\$FFRUGLQJWR%HQHãHYLþWKLVLQYHQWRU\OLVWHGDWRWDORIPDQXVFULSWV6HH%(1(â(9,ý, Manuscrits grecs 25–27. 198 %(1(â(9,ý, Manuscrits grecs 26. 199 %(1(â(9,ý, Manuscrits grecs 17. 200 %(1(â(9,ý, Manuscrits grecs 21.

<sup>201</sup> H. OMONT, 0LVVLRQVDUFKpRORJLTXHVIUDQoDLVHVHQRULHQWDX[;9,,HHW;9,,,HVLqFOHV,±,,3DULV,,

 <sup>202</sup> F. 172r

ȖȡĮijİȞįȘĮȤȘȡȠȢȃȘțȠȜȐȠȣ*sic*). 203 Relevant bibliography on Petropol. gr. 226: %(1(â(9,ýCatalogus I 607; E. E. GRANSTREM.DWDORJJUHþHVNLFK UXNRSLVHMOHQLQ-JUDDGVNLFKFKUDQLOLãþ,5XNRSLVL,9±,;YHNRY*VV* 16, 216–243 (nr. 1–112). Moscow 1959, 243 (nr. 112); A. JACOB, L'Euchologe de Porphyre Uspenski Cod. Lenin. gr. 226 (Xe siècle). *Le Muséon* 78 (1965) 173–214; P. KOUMARIANOS, Il Codice 226 della Biblio-WHFDGL6DQ3LHWUREXUJR/¶(XFRORJLR%L]DQWLQRGL3RUI\ULR8VSHQVN\'RFWRUDO7KHVLV3RQWL¿FLR,VWLWXWR2ULHQWDOH5RPH S. LUCÀ, /HGLRFHVLGL\*HUDFHH6TXLOODFHWUDPDQRVFULWWLHPDUJLQDOLDLQ&DODEULDEL]DQWLQD&LYLOLWjEL]DQWLQDQHLWHUULWRULGL

\$QRWKHUGLDVSRULFSUD\HUERRNLV.UDNRZ%LEOLRWHND-DJLHOORĔVND>*olim* Berol. graec. quart. 45 (347)] (Diktyon 9214).204 This codex was taken from Sinai to Berlin by the German Egyptologist Heinrich Karl Brugsch in 1866, together with other Sinai manuscripts.205 There is no mention in Brugsch's diary, however, of the removal of manuscripts from Saint Catherine's library: 'Während Tischendorf und andere so glücklich waren, aus dieser Fundgrube einige Manuscripte für die europäischen Bibliotheken so [*sic*@HUZHUEHQVRLVWPDQMHW]W auf dem Sinai, wie es scheint auf höheren Befehl, sehr vorsichtig mit der Veräußerung von Handschriften, VHOEVWYRQHLQ]HOQHQ%OlWWHUQXQGDOOHPHLQH%HPKXQJHQHLQ]HOQHV]XHUZHUEHQVFKHLWHUWHQYROONRPPHQDQ GHU(QWVFKLHGHQKHLWGHU0|QFKHLUJHQGHWZDV]XEHUODVVHQ¶206DQGµGDZLU]ZHL5XKHWDJHLP6LQDL.ORVWHU KLHOWHQEHQXW]WHLFKPLWZDKUHU\*LHUGLHPLUGXUFKGHQ:HNLO207 des Klosters angebotene Freiheit, in der Bi-EOLRWKHNQDFK+HU]HQVOXVW]XDUEHLWHQXQGZHQQLFKZQVFKWH+DQGVFKULIWHQ]XNRSLUHQ>*sic*]. Da er, oder ein Mönch in seiner Abwesenheit in stäter Nähe meiner Person blieb, so durfte ich die gebetene Erlaubnis billiger :HLVHQLFKWDOO]XODQJHPLEUDXFKHQ'HQQRFKUHLFKWHQGLH6WXQGHQGLHLFKLQGHU%LEOLRWKHN]XEUDFKWHKLQ XPHLQHQDOOJHPHLQHQ8HEHUEOLFN]XJHZLQQHQXQGLFKNDQQZRKOEHKDXSWHQGDMHGHVHLQ]HOQH%XFKGXUFK PHLQH+lQGHJHJDQJHQXQGÀFKWLJJHSUIWZRUGHQLVW¶208 Following the Russian invasion of 1945, a number of manuscripts, and the Euchologion among them, were moved from Berlin to Poland.

)LQDOO\LQ0D\,KDYHLGHQWL¿HGRQHTXLUHRULJLQDOO\EHORQJLQJWR6LQJULQWKHPDQXVFULSWFROlection of Bryn Mawr College (USA). Its shelfmark is: Bryn Mawr 2012.11.98. Likely in the early 20th century, this was purloined from the Sinai and brought to the United States.209

#### *STATUS QUAESTIONIS* ON SINAI EUCHOLOGIA

7KH¿UVWVFKRODUWRGHYRWHKLVUHVHDUFKWR6LQDL(XFKRORJLDZDVWKH5XVVLDQWKHRORJLDQ\$OHNVHLM'PLWULHYVNLM<sup>210</sup> He paid a four-month visit to Saint Catherine's in 1888, and undertook descriptions of the liturgical manuscripts in the library, in particular Euchologia and Typika. In 1901 he published the second volume of his *Opisanie* in Kiev, describing the Euchologia preserved at Saint Catherine's, and also at Alexandria, Athens, Athos, Istanbul, Jerusalem, Paris, Patmos, Saint Petersburg, and Thessaloniki. He offered, in chronological order, detailed descriptions of 42 of the Sinai Euchologia, which for the most part have stood the test of time.

,DPQRWDZDUHRIDQ\RWKHUVFKRODUVGHDOLQJVSHFL¿FDOO\ZLWKWKH6LQDL(XFKRORJLDXQWLOWKHHQGRIWKHst century, when—DWWKH3RQWL¿FLR,VWLWXWR2ULHQWDOH3,2LQ5RPH—the investigation of selected prayer books EHJDQWREHDVVLJQHGWR3K'FDQGLGDWHV7KXV'RQDWR'LDPDQWHVXSHUYLVHGE\0LJXHO\$UUDQ]VWXGLHG6LQJU 959 in his (unpublished) dissertation.211 Petropol. gr. 226 (the so-called Euchologion Uspenskij), a former Si-

Gerace e Stilo (Locri – Stilo – Gerace, 6–9 maggio 1993). Soveria Mannelli 1998, 245–343; P. KOUMARIANOSǾĬİĮȁİȚIJȠȣȡȖĮ IJȠȣȂİȖǺĮıȚȜİȠȣțĮIJIJȠȆȠȡijȣȡȚĮȞંǼȣȤȠȜંȖȚȠ*ĬİȠȜȠȖަĮ* 82.3 (2011) 93–121.

<sup>204</sup> C. DE BOOR9HU]HLFKQLVVGHU\*ULHFKLVFKHQ+DQGVFKULIWHQGHU.|QLJOLFKHQ%LEOLRWKHN]X%HUOLQ,,%HUOLQ±QU %(1(â(9,ýCatalogus I 644. 205 For more on Brugsch: H. K. BRUGSCH, Mein Leben und mein Wandern. Berlin 1894; A. ERMAN, Nachruf an Heinrich Brugsch. *Zeit-*

*schrift für Ägyptische Sprache und Alterthumskunde* 32 (1894) 69–73; the encyclopaedia entry in NDB II 1955. Proof that the Sinai manuscripts entered the Berlin manuscript collection in 1866 is found in the introduction to the Berlin catalogue (DE BOOR9HU]HLFKniss): µ(UVWLQGHQOHW]WHQ-DKU]HKQWHQVLQGGLHVLFKELHWHQGHQ\*HOHJHQKHLWHQLQV\VWHPDWLVFKHUHU:HLVHXQGPLWUHLFKHUHQ0LWWHOQ]XU 9HUJU|HUXQJGHU6DPPOXQJEHQXW]WZRUGHQ:DVHLQ]HOQH5HLVHQGHLQHQWOHJHQHQ.O|VWHUQIUHLOLFKPHLVWLQVHKUIUDJPHQWDULVFKHP XQGYHUZDKUORVWHP=XVWDQGDXVGHP2ULHQWKHLPEUDFKWHQZDVGHU=XIDOODXV3ULYDWEHVLW]QRFKHLQPDODXIGHQ0DUNWEUDFKWHLVWGLH 9HUZDOWXQJEHPKWJHZHVHQGHU%HUOLQHU%LEOLRWKHN]XVLFKHUQ+HUYRU]XKHEHQVLQGGLHJU|HUHQ(UZHUEXQJHQGHUYRQ%UXJVFK auf dem Sinai gesammelten, 1866 in die Bibliothek aufgenommen Handschriften […]'. Brugsch was again at the monastery in 1875, together with the Duke of Mecklenburg-Schwerin. The distinguished visitor was shown the famous "Gospel of the Emperor Theodosius" (Sin. gr. 204) and, at his request, also a pile of parchment and papyrus leaves (FATHER JUSTIN SINAITES – N. SARRIS, The Conservation and Photography of Codex Sinaiticus at Saint Catherine's Monastery: Not Quite Finished, in: Codex Sinaiticus. New Perspectives on the Ancient Biblical Manuscript, ed. S. McKendrick – D. Parker – A. Myshrall – C. O'Hogan. London 2015, 247). 206 H. K. BRUGSCH:DQGHUXQJHQQDFKGHQ7UNLV0LQHQXQGGHU6LQDL+DOELQVHO/HLS]LJ±

 <sup>207</sup> In Arabic "wekil" means "archbishop". 208 BRUGSCH, Wanderungen 48. 209 More about this on p. 263. 210 On Dmitrievskij see Pravoslavnaja Enciklopedija XV 2007, 429–438 and M. ARRANZ, Les archives de Dmitrievsky dans la bibliothèque d'État de Léningrad. *OCP* 40 (1974) 61–83. 211 D. DIAMANTE/¶(XFRORJLR6LQDL'RFWRUDOGLVVHUWDWLRQ5RPH3RQWL¿FLR,VWLWXWR2ULHQWDOH9HQLFH

QDLSUD\HUERRNZDVVWXGLHGE\3DXORV.RXPDULDQRVLQRQFHPRUHXQGHU\$UUDQ]¶VVXSHUYLVLRQ212 More recently, Christos Kanavas wrote on Sin. gr. NF MG 53 (supervised by Gaetano Passarelli),213 and devoted his subsequent research for the *"Programma di licenza"* at the *3RQWL¿FLR,VWLWXWR/LWXUJLFR6DQW¶\$QVHOPR* to Sin. gr. NF M 10.214 Both of these projects remain unpublished. Articles on selected aspects of Sinai Euchologia have also been published by Gabriel Radle, Stefano Parenti, Elena Velkovska, Valerio Polidori.215

#### APPENDIX: GREEK EUCHOLOGIA AT SAINT CATHERINE'S

In this Appendix are listed 64 Greek Euchologia in codex format preserved in the Old and New Collections of Saint Catherine's library. I include only the Euchologia written before 1647, complete or fragmentary.216 For this reason, not all manuscripts indicated in the catalogues as Euchologia will be found.

The manuscripts are arranged by shelfmark, with parchment ones (marked in italics) preceding paper. All the PDQXVFULSWVLQWKH2OG&ROOHFWLRQKDYHEHHQPLFUR¿OPHGDQGDUHFXUUHQWO\DFFHVVLEOHRQOLQHHLWKHURQWKH/Lbrary of Congress website217WKRVHPLFUR¿OPHGRQWKHRFFDVLRQRI&ODUN¶VH[SHGLWLRQLQ<sup>218</sup> or on that of the National Library of Israel219 (the remainder). For each manuscript, I specify under "notes" where the digital ver-VLRQPD\EHYLHZHG0LFUR¿OPLQJRIWKH6LQDLPDQXVFULSWVE\WKH,VUDHOLDXWKRULWLHVWRRNSODFHZKHQ6LQDLZDV part of Israel in the 1970s.220\$OOGLJLWL]HGPDQXVFULSWVKDYHEHHQFKHFNHGWRHQVXUHWKDWWKH\TXDOLI\IRULQFOXVLRQ

7KH1HZ)LQGVKDYHQRW\HWEHHQGLJLWL]HGDQG,KDYHEHHQDEOHWRH[DPLQH*in loco* only a limited number. I have therefore mostly based my descriptions on the Greek New Finds catalogue, well aware that 'il faut utiliser l'index du contenu (pp. 271–277) avec précaution'.221 21 manuscripts are listed in this catalogue as Euchologia. Among them, Sin. gr. NF M 22 originally belonged together with Sin. gr. 960 (+ Sin. gr. NF M 11 + Sin. gr. NF 0DQG6LQJU1)0ZLWK6LQJU6LQJU1)0%U\Q0DZU7KHVHLGHQWL¿ cations are my own, and I have additionally added to the list Sin. gr. NF MG 22 and Sin. gr. NF MG 67, which DJDLQRQFHEHORQJHGWRJHWKHU7KLVLGHQWL¿FDWLRQKDVEHHQPDGHSRVVLEOHWKDQNVWR\*DEULHO5DGOH¶VVWXGLHV222 It is often the case that fragments catalogued in the Greek New Finds are part of complete manuscripts in the Old Collection, or simply belong with others in the New Collection. When this is the case (as with Sin. gr. NF MG 22 + Sin. gr. NF MG 67), they are listed and described together in the table.

Further information given in the Appendix concerns the date and place of copying,223 a selected bibliography, and an indication whether parts of Sinai Euchologia are currently preserved in other libraries. The aim is to provide an overview of the Greek prayer books preserved at Saint Catherine's.

<sup>212</sup> KOUMARIANOS, Il Codice 226 della Biblioteca di San Pietroburgo; KOUMARIANOSǾĬİȓĮȁİȚIJȠȣȡȖȓĮ

<sup>213</sup> KANAVAS, L'eucologio MG 53. 214 CH. KANAVAS/¶HXFRORJLR0VHF;,GHOPRQDVWHURGL6&DWHULQDGHO6LQDL,QWURGX]LRQHFRPPHQWRHHGL]LRQHGHOWHVWR 7KHVLV³3URJUDPPDGLOLFHQ]D´3RQWL¿FLR,VWLWXWR/LWXUJLFR6DQW¶\$QVHOPR5RPH

 <sup>215</sup> See the Appendix for a full bibliography. 216 \$VPHQWLRQHGDERYHLQ\*RDU¶V¿UVWHGLWLRQRIWKH(XFKRORJLRQZDVSULQWHGLQ3DULV

 <sup>217</sup> Library of Congress, Digital Collections, Manuscripts in Saint Catherine's Monastery, Mount Sinai: https://www.loc.gov/

collections/manuscripts-in-st-catherines-monastery-mount-sinai/about-this-collection/ (19.09.2022). 218 On the mission, its aims and outcomes, see: CLARK, 0LFUR¿OPLQJ0DQXVFULSWVCLARK0LFUR¿OPLQJ3URMHFWVCLARK, Checklist; CLARK, Exploring the Manuscripts of Sinai and Jerusalem; CLARK, Twenty-Five Years Ago. 219 The National Library of Israel, Manuscripts: http://aleph.nli.org.il/F?RN=782235945 (19.09.2022). 220 I thank Father Justin Sinaites for this information (e-mail 13.12.2017). 221 GÉHIN – FRØYSHOV, Nouvelles découvertes 176. Géhin's and Frøyshov's review of the Greek New Finds catalogue contains useful

updates and amendments. 222 G. RADLE6LQDL\*UHHN1(0ī/DWHWK(DUO\WK&HQWXU\(XFKRORJ\7HVWLPRQ\RIWKH/LWXUJ\RI6DLQW-RKQ&KU\VRVWRP

DQGWKH/LWXUJ\RIWKH3UHVDQFWL¿HG\*LIWVLQWKH%\]DQWLQH7UDGLWLRQ*BollGrott* 8 (3rd s.) (2011) 169–221; G. RADLE, The Nuptial Rites in Two Rediscovered First-Millennium Sinai Euchologies, in: Rites and Rituals of the Christian East. Proceedings of the )RXUWK,QWHUQDWLRQDO&RQJUHVVRIWKH6RFLHW\RI2ULHQWDO/LWXUJ\/HEDQRQ±-XO\HG%\*URHQ±'\*DODG]D±1\*OLEetic – G. Radle. Leuven – Paris – Walpole, MA 2014, 303–315.

 <sup>223</sup> The most reliable date according to the existing bibliography is given here. As a rule, in the absence of recent and trustworthy bibliography Dmitrievskij II is preferred to GARDTHAUSEN, Catalogus and KAMIL, Catalogue. Only in the instances of the three manuscripts that are the object of this monograph (Sin. gr. 960 + Sin. gr. NF M 11 + Sin. gr. NF M 22 + Sin. gr. NF M 79; Sin gr. 962; Sin. gr. 966 + Sin. gr. NF M 21 + Sin. gr. NF M 68 + Bryn Mawr 2012.11.98) have I personally revised the dating.







 <sup>224</sup> 0\WKDQNVWR-DQQLV\*URVVPDQQ9LHQQDIRUKHOSLQJPHLGHQWLI\LQJWKH0RQDVWHU\RIWKH+RO\)RUW\ZLWK6DLQW&DWKHULQH¶VPHWRFKLRQDW:ƗGƯO\$UEDFƯQ7KHVLWHLVORFDWHGLQ:DGL El-Leja, south-west of Saint Catherine's Monastery. The site's dedication to the Forty Martyrs of Sinai is a tradition recorded as late as the 15th century. See I. FINKELSTEIN – A. OVADIAH, %\]DQWLQH0RQDVWLF5HPDLQVLQWKH6RXWKHUQ6LQDL*DOP* 39 (1985) 39–79 and U. DAHARI, 0RQDVWLF6HWWOHPHQWVLQ6RXWK6LQDLLQWKH%\]DQWLQH3HULRG7KH\$UFKDHRORJLFDO5HPDLQV Jerusalem 2000, 66. On the martyrdom and its narration see A. S. LEWIS, The Forty Martyrs of the Sinai Desert and the Story of Eulogios from a Palestinian Syriac and Arabic Palimpsest. Cambridge 1912.

 <sup>225</sup> I thank my colleague Ilias Nesseris for bringing this Cretan manuscript to my attention. The manuscript is catalogued in Th. E. DETORAKISȆİȡȚȖȡĮijȚțȩȢțĮIJȐȜȠȖȠȢIJȞȤİȚȡȠȖȡȐijȦȞ IJȞȕȚȕȜȚȠșȘțȞIJોȢʌȩȜİȦȢȡĮțȜİȓȠȣȀȡȒIJȘȢ*ǼǼǺ6* 43 (1977–1978) 192–197.





# SIN. GR. 960 + SIN. GR. NF M 11 [A] + SIN. GR. NF M 22 [B] + SIN. GR. NF M 79 [C]

Up to this point, manuscript Sin. gr. 960 has been known in the literature as an independent Euchologion. However, on the occasion of a research trip to Saint Catherine's Monastery (December 2018), I was able to locate a number of quires among the New Finds which had originally belonged to it. They carry the shelfmarks Sin. gr. NF M 11, Sin. gr. NF M 22, and Sin. gr. NF M 79. For greater clarity, the three *membra disiecta* from the New Finds will be referred to below as Sin. gr. NF M 11 [A], Sin. gr. NF M 22 [B], Sin. gr. NF M 79 [C]. Accordingly, their folia will be indicated to as follows: the letter A before a folio number will indicate a folio from Sin. gr. NF M 11 (e.g. f. A1), the letter B a folio from Sin. gr. NF M 22 (e.g. f. B1), the letter C a folio from Sin. gr. NF M 79 (e.g. f. C1).

#### **CATALOGUES**



In addition to the above catalogues, Sin. gr. 960 was described by Antonin Kapustin in his unpublished catalogue of 1870 (see **Figure 21** EHORZKHOGLQWKHPRQDVWHU\¶VDUFKLYH+HFKDUDFWHUL]HVWKHFRGH[DVODFNLQJ ERWKDEHJLQQLQJDQGDQHQGLQFIJȞਕȖĮșȩIJȘIJĮ226GHVਥȜșઅȞਥțİȞȠȢDQGDVZULWWHQLQDVLQJOHFROXPQRI 19–20 lines per page in a small and rounded script with light brown ink.227

Figure 21 – Antonin Kapustin's description of Sin. gr. 960 in his 1870 unpublished catalogue (© Saint Catherine's Monastery, Sinai, Egypt)

#### **BIBLIOGRAPHY**



 <sup>226</sup> This corresponds to the *incipit* of the present folio 9r . 227 The ink is in fact very dark, almost black.

**SPECIMINA**7KHGLJLWL]HGPLFUR¿OPRI6LQJULVDYDLODEOHRQOLQHDWWKHZHEVLWHRIWKH/LEUDU\RI&RQJUHVV<sup>228</sup> High-quality photographs of all folia are additionally available at https://sinai.library.ucla.edu. I am grateful to Father Justin Sinaites for providing photographs of Sin. gr. NF M 11 [A], Sin. gr. NF M 22 [B], and Sin. gr. NF M 79 [C] (**Figures 22, 23, 24**).229 *Specimina* of selected folia from these manuscripts are reproduced in this chapter.

Figure 22 – f. A10r (from Sin. gr. NF M 11 [A]) (© Saint Catherine's Monastery, Sinai, Egypt)

Figure 23 – f. B14r (from Sin. gr. NF M 22 [B]) (© Saint Catherine's Monastery, Sinai, Egypt)

Figure 24 – f. C1r (from Sin. gr. NF M 79 [C]) (© Saint Catherine's Monastery, Sinai, Egypt)

 <sup>228</sup> https://www.loc.gov/item/00271074840-ms/ (19.09.2022). 229 In the Greek New Finds there are no plates relating to these three manuscripts.

#### *SCRIPTIO SUPERIOR*: EUCHOLOGION

ff. 1r –154v , ff. A1r –A12v , ff. B1r –B35v , ff. C1r –C2v ; 230 Cyprus or Syria/Palestine, second half of the 12th century: Euchologion.

#### CODICOLOGY

Sin. gr. 960 is made up of 155 parchment folia, Sin. gr. NF M 11 [A] of 12, and Sin. gr. NF M 22 [B] of 35; Sin. gr. NF M 79 [C] is a bifolio. Sin. gr. 960 is provided with a binding, which is broken, with several detached TXLUHVLQWKH¿UVWWKLUGWKHERDUGVDUHPLVVLQJEXWDUHGIDEULFFRYHUSURWHFWVWKHFRGH[DWWKHIURQWWKHEDFN and on the spine (**Figures 25 and 26**). Sin. gr. NF M 11 [A], Sin. gr. NF M 22 [B], and Sin. gr. NF M 79 [C] consist of loose quires or folia which were originally located at the beginning and the end of Sin. gr. 960. Although the recovery of Sin. gr. NF M 11 [A], Sin. gr. NF M 22 [B], and Sin. gr. NF M 79 [C] helps to recreate the original form of the Euchologion, the codex is still not complete and various folia and quires are missing.231

7KHSDUFKPHQWLVRIORZTXDOLW\LWVFRORXULV\HOORZLVKDQGWKHGLIIHUHQFHEHWZHHQWKHÀHVKDQGKDLUVLGHV LVQRWLFHDEOHIROOLFOHVDUHFOHDUO\YLVLEOHDQGQDWXUDOKROHVDQGLPSHUIHFWLRQVLQWKHSDUFKPHQWDUHUHFRJQL]Dble on ff. 2, 5, 18, 49, 52, 58, 59, 89, 107, 117, 126, 142, 147, B6, B24, B33, C2. Moreover, the folia are visibly crinkled throughout. Sin. gr. 960 + Sin. gr. NF M 11 [A] + Sin. gr. NF M 22 [B] are largely palimpsest, with the exception of ff. 1r –8v , 91r –106v , 111r –118v , 125r –132v , 143r –144v , 147rv, B1r –B9v , B18r –B35v . The bifolio that constitutes Sin. gr. NF M 79 [C] is not palimpsest.

The Euchologion measures 155×145×60 mm, and the typical dimensions of a folio are 155×145 mm (f. 40, f. B18), making it almost square in shape. The writing is arranged in a single column with an average of 19 lines per folio.232 The *Schriftspiegel* normally measures 115×95/105 mm (f. 13r , f. A1r , f. B10r ). The distance between the lines is 6 mm; letters are 2 mm high. The scribe employed folia (palimpsest or not) which were already ruled, and therefore there was no need to trace new ones. I will describe the shape of the prickings and the type of ruling in the section dealing with the *scriptiones inferiores* below.

Sin. gr. NF M 11 [A], Sin. gr. NF M 22 [B], and Sin. gr. NF M 79 [C] were foliated by Father Justin Sinaites in the upper outer corner of each *recto* in December 2018, while all 155 folia of Sin. gr. 960 already carried modern numbering in pencil on the lower outer corner of each *recto*. 233 This earlier sequence of numbering features an error: the number 51 was assigned to two consecutive folia (written as 51 and 51a). In the upper PDUJLQRIIROLRWKHPDQXVFULSW¶VWLWOHLQ\*UHHNLVYLVLEOHǼȤȠȜȩȖȚȠȞLQSHQFLO\$SUHYLRXVIROLDWLRQDOVR in pencil, is extant at the beginning of the codex, now crossed through. A comparison of the two schemes of foliation appears in the table below.


 <sup>230</sup> The reconstructed original folio order is displayed below in the description of the quire structure**.** 

<sup>231</sup> For a detailed reconstruction of the content and an indication of missing folia see below. 232 (YHQVRLWLVQRWXQFRPPRQWR¿QGIROLDZLWKRUOLQHV

 <sup>233</sup> The foliation was likely introduced after 1888. This is when Alekseij Dmitrievskij visited the monastery in order to study the Sinai Euchologia. His descriptions contain several mistakes in the folia numbering, indicating that the manuscripts were probably not yet foliated (see, for instance, the descriptions of Sinai Euchologia in Dmitrievskij II).


7KHROGHUIROLDWLRQGRHVQRWUHÀHFWWKHRUGHUHQFRXQWHUHGE\'PLWULHYVNLMDQGWKHQIROORZHGLQKLVRZQ GHVFULSWLRQDQGEHIRUHKLPPRVWOLNHO\E\.DSXVWLQDVZHOOLWDSSHDUVWKDWKHIRXQGWKH¿UVWIROLDRIWKH codex in an order that was different from today (see table below). It is worth noting that Kapustin does not indicate the total number of folia in Sin. gr. 960,234 while Dmitrievskij erroneously states at the very beginning of his description that it has 153.235 On this basis, it would seem that neither Kapustin nor Dmitrievskij had seen 6LQJU1)0>\$@6LQJU1)0>%@RU6LQJU1)0>&@7KLVZRXOGFRQ¿UPWKDWE\WKHGDWH of Kapustin's catalogue) Sin. gr. 960 + Sin. gr. NF M 11 [A] + Sin. gr. NF M 22 [B] + Sin. gr. NF M 79 [C] were already no longer part of a single codex.236


The folia of Sin. gr. 960 are arranged in 21 quires: these comprise 12 quaterniones, one ternio, one binio, and six irregular quires; Sin. gr. NF M 11 [A] is made up of two loose terniones; Sin. gr. NF M 22 [B] consists RI¿YHORRVHTXLUHVWKUHHTXDWHUQLRQHVRQHWHUQLRDQGRQHLUUHJXODUTXLUH6LQJU1)0>&@LVDELIROLR which originally belonged to Quire B4 of Sin. gr. NF M 22 [B]. There follows a breakdown of each manuscript's quire organisation, with a reconstruction of the original codex at the end.

Sin. gr. 960: Quires 1–3: 3×8 (24), Quire 4: 1×6+1 (31), Quires 5–7: 3×8 (54),237 Quire 8: 1×6 (60), Quires 9–10: 2×8 (76), Quire 11: 1×6+1 (83), Quire 12: 1×6 (89), Quire 13: 1×8+1 (98), Quire 14: 1×8 (106), Quire 15: 1×4 (110), Quire 16: 1×8 (118), Quire 17: 1×4+1+1 (124), Quires 18–19: 2×8 (140), Quire 20: 1×4+1+1 (146), Singleton (147), Quire 21: 1×6+1 (154).

Sin. gr. NF M 11 [A]: Quires A1–A2: 2×6 (A12).

Sin. gr. NF M 22 [B] + Sin. gr. NF M 79 [C]: Quire B1: 1×8+1 (B9), Quires B2–B3: 2×8 (B25), Quire B4: 1×6–2 (B26, C1, [missing bifolio], C2, B27), Quire B5: 1×8 (B35).

**Sin. gr. 960 + Sin. gr. NF M 11 [A] + Sin. gr. NF M 22 [B] + Sin. gr. NF M 79 [C]:** Quire B1: 1×8+1 (B9), Quire B2: 1×8 (B17), [lacuna], Quire 1: 1×8 (8),238 [lacuna], Quire B3: 1×8 (B25), Quires 2–3: 2×8 (24), Quire 4: 1×6+1 (31), Quires 5–7: 3×8 (54), Quire 8: 1×6 (60), Quires 9–10: 2×8 (76), Quire 11: 1×6+1 (83), Quire 12: 1×6 (89), Quire 13: 1×8+1 (98), Quire 14: 1×8 (106), Quire 15: 1×4 (110), Quire 16: 1×8 (118),

 <sup>234</sup> See **Figure 21**DERYHWKHZRUGijȪȜȜĮDWWKHHQGRIWKHODVWOLQHSUHFHGHVDQHPSW\VSDFH.DSXVWLQDOZD\VSURYLGHVWKHQXPEHURI the folia in the case of other manuscripts (they are indicated in his descriptions of both Sin. gr. 962 and Sin. gr. 966, as is evident

below). 235 Dmitrievskij II 192. 236 The loose quires were probably left in a room under the Chapel of Saint George on the monastery's northern wall in 1734, when

complete codices were transferred to the Marthales Library. 237 As already stated, 51 is assigned to two folia (as 51 and 51a). 238 The positioning of this quire is merely hypothetical. See more on this below.

Quire 17: 1×4+1+1 (124), [lacuna], Quires 18–19: 2×8 (140), Quire 20: 1×4+1+1 (146), Singleton (147), Quire 21: 1×6+1 (154), [lacuna], Quires A1–A2: 2×6 (A12), Quire B4: 1×6–2 (B26, C1, [missing bifolio], C2, B27), Quire B5: 1×8 (B35), [lacuna].

Quire marks are not present: they have probably been trimmed away, but it is not possible to establish when WKLV KDSSHQHG6LQJOH IROLD DQG WRJHWKHU IRUPDUWL¿FLDO ELIROLD239 The folia in the quires follow Gregory's rule, with a number of exceptions:


)LJXUH±ǺLQGLQJVSLQHSURWHFWHGZLWKUHGIDEULFFRYHU (© Saint Catherine's Monastery, Sinai, Egypt)

<sup>239</sup> AGATI, Manuscript Book 145.

Quire structure of Sin. gr. 960240

 <sup>240</sup> The dots indicate single folia.

Quire structure of Sin. gr. NF M 11 [A]

Quire structure of Sin. gr. NF M 22 [B]241 + Sin. gr. NF M 79 [C]

 <sup>241</sup> The dots indicate single folia.

As far as the overall state of preservation of the codex is concerned, folia 119 to 124—which form Quire 17—are damaged in the upper inner corner (**Figure 27**ZLWKDORVVRIWH[WFRUUHVSRQGLQJWRWKH¿UVWKDOIRI WKH¿UVWVHYHQOLQHVRQIIDQG7KHVDPHNLQGRIGDPDJHDOVRDSSHDUVRQII\$WR\$EXWZLWKRQO\ DPLQRUORVVRIWH[WRQI\$WKH¿UVWOHWWHUVRIWKH¿UVWVL[OLQHVDQGRQI\$WKH¿UVWOHWWHUVRIWKH¿UVWWZR lines. Moreover, on f. B35 there are four small holes, probably caused by a four-pronged object leaning on the manuscript and burning the parchment.

\$QXPEHURIUHSDLUVDUHYLVLEOH:H¿QGSDUFKPHQWUHSDLUVVXFKDVWKRVHLQWKHLQQHUPDUJLQDQGJXWWHURI f. 86r , and in the outer margin of f. A2r and f. A4v , and tears in folia 98, 122, and 143 have been repaired with twine. The manuscript has been no more than moderately used, as signs of wear and tear are not abundant. They are:



5HDGLQJPDUNVIIİȤĮIJોȢਖȖȓĮȢȆİȞIJİțȠıIJોȢİȤİੁȢIJઁıĮȡĮȞIJોıĮȚȖȣȞĮțĮDQGİȤİੁȢ IJઁʌȠȚોıĮȚțĮIJȘȤȠȝİȞȠȞİȤİੁȢIJઁਕʌȠȜȠ૨ıĮȚȞİȠijȫIJȚıIJȠȞDQGİȤİੁȢIJઁțİȡĮȚIJȡȓȤĮȢʌĮȚįȠȣ (November 8thਲıȪȞĮȟȚȢIJȞਕȖȖȑȜȦȞ'HFHPEHUthIJȠ૨ਥȞਖȖȓȠȚȢʌĮIJȡઁȢਲȝȞਕȡȤȚİʌȚıțȩʌȠȣȃȚțȠȜȐȠȣ ਥʌȚıțȩʌȠȣȂȪȡȦȞIJોȢȁȣțȓĮȢ-XQHthIJȠ૨ਖȖȓȠȣȝİȖĮȜȠȝȐȡIJȣȡȠȢĬİȠįȫȡȠȣIJȠ૨ȈIJȡĮIJȘȜȐIJȠȣ

Figure 26 – Binding: tail edge (© Saint Catherine's Monastery, Sinai, Egypt)

Figure 27 – f. 119r , damage in the upper inner corner (© Saint Catherine's Monastery, Sinai, Egypt)

#### PALAEOGRAPHY

The Euchologion is written in black ink by one hand in a round minuscule (**Figure 28**), which on some folia displays cursive features (**Figure 29**7KHZULWLQJLVXSULJKWDQGFKDUDFWHUL]HGE\PRGXODUFRQWUDVW7KH writing's speed of execution changes frequently and the *mise en page* is irregular (the dimensions of the *Schiftspiegel* and the number of lines per folio vary depending on the presence or absence of pre-existing ruled OLQHV\$OOOHWWHUVDUHWUDFHGLQERWKPLQXVFXOHDQGPDMXVFXOHIRUPVZLWKLQWKHZRUGV0DMXVFXOHȖ DQGIJ are FKDUDFWHUL]HGE\WKHLUKLJKIRUPDQGWKHZDY\VKDSHRIWKHLUKRUL]RQWDOVWURNHPDMXVFXOHȕLVW\SLFDORIWKH *Fettaugen-Mode*PLQXVFXOHȖKDVWKHORZHUH[WUHPLW\RULHQWHGWRWKHOHIWPDMXVFXOHș occasionally appears *à ombilic*<sup>242</sup> LHZLWKDGRWDFURVVRUDYHUWLFDOVWURNHGHFRUDWLQJWKHKRUL]RQWDOVWURNHRIWKHOHWWHUVLPLODUO\ WKHFHQWUDOKRUL]RQWDOVWURNHRIPDMXVFXOHİ LVDWWLPHVGHFRUDWHGZLWKDYHUWLFDOVWURNHȞDOVRRFFXUVLQWKH "modern" form (as the Latin *v*ı has a characteristic lunar shape.

 <sup>242</sup> This categorisation can be found in P. CANART – L. PERRIA, /HVpFULWXUHVOLYUHVTXHVGHV;,HW;,,VLqFOHVLQ3DOHRJUD¿DHFRGL FRORJLDJUHFD\$WWLGHO ,,&ROORTXLRLQWHUQD]LRQDOH %HUOLQR±:ROIHQEWWHO±RWWREUHHGD. HARLFINGER – G. PRATO. Alessandria 1991, 73.

\$GGLWLRQDOO\UHPDUNDEOHLVWKHSVHXGROLJDWXUHRIPDMXVFXOHİ ZLWKțȜȚȝȞʌȡȣWKHFHQWUDOVWURNH RI İ is prolonged to connect with the centre of the following letter;243WKHOLJDWXUHV ZLWK İȞ ȝİȞ and ȖİȞ are at times *distendu.* The scribe employs as a distinctive majuscule for titles and initials the *epigraphische Auszeichnungsmajuskel*. 244

The existing literature variously dates the hand that wrote Sin. gr. 960 (+ Sin. gr. NF M 11 [A] + Sin. gr. NF M 22 [B] + Sin. gr. NF M 79 [C]) to the 13th, 14th or, less usually, 12th century.245 On the basis of SDODHRJUDSKLFDOFRPSDULVRQVVLJQL¿FDQWVLPLODULWLHVFDQEHIRXQGZLWKth century manuscripts: Par. gr. 891246 (dated 1136 *–* Diktyon 50479), Par. gr. 85247 (12th century – Diktyon 49647), Vat. gr. 645248 (12th century – Diktyon 67276\$FFRUGLQJWR&DQDUWDQG3HUULDWKHODUJHPDMXVFXOHEDURTXHȕ¿UVWDSSHDUVDWWKHHQGRIWKH 12th century,249DQGWKH³PRGHUQ´IRUPRIȞDVWKH/DWLQ*v*) becomes widespread from the second half of the 12th century.2500RUHRYHUVRPHRIWKHOLJDWXUHV²VXFKDVWKDWRIȠDQGȡ²EULQJXVFORVHUWRWKHth century. Further comparisons can be established with the second hand of ms. Par. gr. 633251 (ff. 113r –235r , dated 1186 – Diktyon 50214) and the hand E of ms. Par. gr. 1189252 (Cyprus, early 13th c. – Diktyon 50794). My suggestion, therefore, is that Sin. gr. 960 + Sin. gr. NF M 11 [A] + Sin. gr. NF M 22 [B] + Sin. gr. NF M 79 [C] was written in the second half of the 12th century.253 The use of black ink, the *theta à ombilic*, the pseudo-ligatures with PDMXVFXOHİ DQGWKHOLJDWXUHVZLWKİȞSRLQWWRDSURYLQFLDOHQYLURQPHQWIRUWKHFRS\LQJPRVWOLNHO\&\SULRWRU Syro-Palestinian.

 <sup>243</sup> On the epsilon style, see in particular P. CANART, Les écritures livresques chypriotes du milieu du XIe siècle au milieu du XIIIe et le VW\OHSDOHVWLQRFK\SULRWH©HSVLORQª*Scrittura e Civiltà* 5 (1981) 17–76 (reprinted in P. CANART, Études de paléographie et de codicologie. Reproduites avec la collaboration de Maria Luisa Agati et Marco D'Agostino. Vatican City 2008, I, 677–747) and CANART – PERRIA, Écritures livresques 98. For a complete bibliographical review, see R. S. STEFEC, Aspekte griechischer Buchproduktion LQGHU6FKZDU]PHHUUHJLRQ*Scripta* 7 (2014) 205, n. 3. This style was widespread in Cypriot and Palestinian *milieux* between the 12th and the 14thFHQWXU\DQGLVFKDUDFWHUL]HGE\WKHOLJDWXUHFRQQHFWLQJWKHFHQWUDOVWURNHRIPDMXVFXOHHSVLORQZLWKWKHEDVHRIWKH following letter (hence the denomination *style epsilon à pseudo-ligatures basses*). In the case of Sin. gr. 960 + Sin. gr. NF M 11 [A] + Sin. gr. NF M 22 [B] + Sin. gr. NF M 79 [C], the central stroke of epsilon is connected to the centre of the next letter. The man-XVFULSWVZULWWHQLQWKLVVW\OHLGHQWL¿HGVRIDUFRQWDLQVFULSWXUDORUOLWXUJLFDOZRUNVVR6LQJU6LQJU1)0>\$@6LQJU 1)0>%@6LQJU1)0>&@¿WVWKLVWUDGLWLRQZHOO

 <sup>244</sup> On this distinctive majuscule, see in particular H. HUNGER, (SLJUDSKLVFKH\$XV]HLFKQXQJVPDMXVNHO%HLWUDJ]XHLQHPELVKHUNDXP beachteten Kapitel der griechischen Paläographie. *JÖB* 26 (1977) 193–210. See also H. HUNGER, 0LQXVNHOXQG\$XV]HLFKQXQJV-VFKULIWHQLP±-DKUKXQGHUWLQ/DSDOpRJUDSKLHJUHFTXHHWE\]DQWLQH\$FWHVGXFROORTXHLQWHUQDWLRQDO3DULV±RFWREUH 1974), ed. J. Glénisson. Paris 1977, 201–220; G. CAVALLO6FULWWXUHOLEUDULHHVFULWWXUHHSLJUD¿FKHIUDO¶,WDOLDH%LVDQ]LRQHOO¶DOWR 0HGLRHYRLQ,QVFKULIWXQG0DWHULDO,QVFKULIWXQG%XFKVFKULIW)DFKWDJXQJIUPLWWHODOWHUOLFKHXQGQHX]HLWOLFKH(SLJUDSKLN,Qgolstadt 1997), ed. W. Koch – Chr. Steininger. Munich 1999, 127–136, and more recently P. ORSINI6FULWWXUHHSLJUD¿FKHHVFULWWXUH OLEUDULHD%LVDQ]LRVHFROL9,±;LQ6FULWWXUDHSLJUD¿FDHVFULWWXUDOLEUDULDIUD2ULHQWHH2FFLGHQWHHG00DQLDFL±32UVLQL Cassino 2015, 1–14 and A. RHOBY(SLJUDSKLFD3DODHRJUDSKLFD:HLWHUHhEHUOHJXQJHQ]XUHSLJUDSKLVFKHQ\$XV]HLFKQXQJVPDMXV-

NHOLQE\]DQWLQLVFKHQ+DQGVFKULIWHQYRUDOOHPDXI%DVLVGHU\$QDO\VHYRQ7H[WHQLQ9HUVIRUP*Scripta* 11 (2018) 75–91. 245 12th century: Kapustin 1870 (unpublished catalogue); 12th–13th century: G. BALDANZA, Il rito del matrimonio nell'Eucologio Barberini 336: Analisi della sua visione teologica. *Ephemerides Liturgicae* 93 (1979) 317, S. PARENTI, La preghiera della cattedra nell'eucologio Barberini gr. 336. *BollGrott* 8 (3rd s.) (2011) 165; 13th century: Dmitrievskij II 192, Aland l 910; 13th–14th century: GARDTHAUSEN, Catalogus 205; KAMIL, Catalogue 110 (nr. 1289). 246 K. LAKE – S. LAKE, Dated Greek Minuscule Manuscripts to the Year 1200. V. Boston 1936, 188, pl. 319, 321. The manuscript is

available online: https://gallica.bnf.fr/ark:/12148/btv1b10723118m.image (19.09.2022). 247 CANART, Écritures livresques chypriotes 64. The manuscript is available online: https://gallica.bnf.fr/ark:/12148/btv1b10722049k

<sup>(19.09.2022). 248</sup> CANART – PERRIA, Écritures livresques 91, pl. 5a; G. CAVALLO6FULWWXUHLQIRUPDOLFDPELRJUD¿FRHSUDWLFKHOLEUDULHD%LVDQ]LRWUDL

VHFROL;,H;,,LQ,PDQRVFULWWLJUHFLWUDULÀHVVLRQHHGLEDWWLWR\$WWLGHO9&ROORTXLR,QWHUQD]LRQDOHGL3DOHRJUD¿D\*UHFD&UHPRQD

<sup>4–10</sup> ottobre 1998), ed. G. Prato. Florence 2000, 233. 249 CANART – PERRIA, Écritures livresques 72. 250 CANART – PERRIA, Écritures livresques 73. 251 The manuscript is available online: https://gallica.bnf.fr/ark:/12148/btv1b10724176j (19.09.2022). 252 The manuscript is available online: https://gallica.bnf.fr/ark:/12148/btv1b105072201 (19.09.2022). 253 I thank Ernst Gamillscheg and Filippo Ronconi for their insights on matters of palaeography.

Figure 28 – f. 79r (© Saint Catherine's Monastery, Sinai, Egypt)

Figure 29 – f. 113v (© Saint Catherine's Monastery, Sinai, Egypt)

Additions and corrections in black and red-pink inks are present on folia 2r , 24r , 45r , 49r , 50v , 53r , 80v , 98v , 104r , 104v , 109v , 110v , 111v , 118v , 124v , 127v , 128r , 129v , 131r , 138v , 146r ,QDOOFDVHVH[FHSWWZR²LGHQWL¿HG below—the hand of this "editor" seems to correspond to that of the copyist of the manuscript, who, after completing the copy of the codex, added rubrication and decoration, and at the same time revised it. This is suggested also by palaeographical features—for instance, by the exact match in shape between letters in the text and letters in the rubrics. As an example of this, compare the *tratteggio*RIĮRQI<sup>r</sup> by the copyist (**Figure 30**) with that in pink-red ink on f. 110v (**Figure 31**), this time by the hand that added the rubrication.

Figure 30 – f. 11r (© Saint Catherine's Monastery, Sinai, Egypt)

Figure 31 – f. 110v (© Saint Catherine's Monastery, Sinai, Egypt)

In the following, I indicate other examples representing the nature of these interventions. I will reserve for separate consideration in the next section the process of rubrication and decoration. Most frequently, the interventions are corrections to the text, with the "editor" characteristically crossing out or erasing mistaken or unnecessary words/sentences. See, for instance, f. 2r , l. 4 (**Figure 32**LQZKLFKWKHZRUGVȝĮșȘIJİȪıĮIJĮȚ>*lege*  ȝĮșȘIJİȪıĮIJİ@ʌȐȞIJĮIJșȞȘIURPWKH\*RVSHORI0DWWKHZZHUHFURVVHGRXWZLWKUHGSLQNLQNDQGVXUURXQGHG by dots in black ink. This technique is apparently employed in order to delete passages which had been erroneously interpolated into the text. A similar case can be observed on f. 131r .

Figure 32 – f. 2r : expunction (© Saint Catherine's Monastery, Sinai, Egypt)

In other instances the "editor" makes use of a knife to scratch out the text. I have noticed that this is the case in instances of dittography. Good examples can be found on f. 50v , l. 9 and f. 80v O,QWKH¿UVWLQVWDQFH (**Figure 33**WKHZRUGʌȐȞIJİȢHUURQHRXVO\ʌਙȞIJİȢLQWKHIROLR²YLVLEOHDWWKHHQGRIWKHSUHYLRXVOLQH²KDV EHHQHUDVHGLQWKHVHFRQG²DJDLQEHFDXVHRIGLWWRJUDSK\²LWLVWKHZRUGʌȜĮȞȩȝİȞȠȚ**Figure 34**).

Figure 33 – f. 50v HUDVXUHRIWKHZRUGʌਗȞIJİȢ*sic*) (© Saint Catherine's Monastery, Sinai, Egypt)

Figure 34 – f. 80v HUDVXUHRIWKHZRUGʌȜĮȞȩȝİȞȠȚ6DLQW&DWKHULQH¶V0RQDVWHU\6LQDL(J\SW

There are only two instances of marginal annotations, and they are likely not the work of the copyist. The ¿UVWRFFXUVRQI<sup>r</sup> (**Figure 35**7KHİȤİੁȢIJઁıĮȡĮȞIJોıĮȚȖȣȞĮțĮEHJLQVRQWKLVIROLRDQGUHDGDEOHLQWKH PDUJLQRIWKHIROORZLQJQRWHLQEODFNLQNLVİੇ\_ʌȞ\_ਥțıțȩ7KLVPLJKWEHUHDGDVİੁʌઅȞਥțıțȩIJȠȣȢijȢ ਥțȜȐȝȥĮȚZLWKUHIHUHQFHWR&RULQWKLDQV254 At the same place as the note, a reading marker made of twine is visible on the outer edge of the folio.

Figure 35 – f. 24r : marginal note (© Saint Catherine's Monastery, Sinai, Egypt)

A second interpolation is found on f.124v , where thirteen lines of text were added to the originally empty lower half of the folio (**Figure 36**+HUHDQXQWUDLQHGKDQGKDV¿OOHGWKHVSDFHZLWKDQXPEHURIOLWXUJLFDO indications that do not seem to relate to the text.

\$¿QDONLQGRILQWHUYHQWLRQREVHUYHGLQWKLVPDQXVFULSWFRQVLVWVRIUHWUDFLQJVLQEODFNLQNRIVHFWLRQVRIWH[W ZKLFKKDGHLWKHUIDGHGRUEHHQUXEEHGRXWVRPHWLPHVDOVRZLWKVOLJKWPRGL¿FDWLRQVWRWKHWH[WDGGHG,WLVQRW clear who was responsible, since the hand that retraces the faded words imitates the original writing so well. Quires 13, 14, and 20 (f. 143) contain particularly clear examples. In the lower part of f. 104v (**Figure 37**), for example, the Gospel reading according to Matthew 20:1–16 has been erased and rewritten. The text continues without interruption on f. 105r . A further example is found on f. 96v , where the faded text has simply been retraced (**Figure 38**).

 <sup>254</sup> I thank Eirini Afentoulidou for this suggestion.

Figure 36 – f. 124v , lower part (© Saint Catherine's Monastery, Sinai, Egypt)

Figure 37 – f. 104v (© Saint Catherine's Monastery, Sinai, Egypt)

Figure 38 – f. 96v (© Saint Catherine's Monastery, Sinai, Egypt)

#### DECORATION

The Euchologion is decorated in a simple way, apparently by the copyist himself. While writing the main text in black ink, the scribe of Sin. gr. 960 + Sin. gr. NF M 11 [A] + Sin. gr. NF M 22 [B] + Sin. gr. NF M 79 [C] outlined—likewise in black ink—some of the initials and the decorative bars and lines (see, for instance, ff. 21r and 71r DQGLQRWKHUFDVHVOHIWHPSW\VSDFHVLQWHQGHGWREH¿OOHGXVLQJDGLIIHUHQWNLQGRILQN2QO\RQFHWKHPDQuscript had been written in its entirety in black, did the embellishment of the codex (rubrication and decoration) begin. An indication of this process can be observed, for example, on f. 108v (**Figure 39**), where it is possible to see that the letters in pink-red ink have clearly been added after the main text was completed. In fact, just after the dec-RUDWLYHKDOIOLQHZHUHDGȂȘȞȠȣȞȓȘૼIJȠ૨ਖȖȓȠȣȝİȖĮȜȠȝȐȡIJȣȡȠȢ**İȠįȫȡȠȣ**IJȠ૨ȈIJȡĮIJȘȜȐIJȠȣWKHVPDOOVSDFH OHIWE\WKHVFULEHIRUHQWHULQJWKHĬRIĬİȠįȫȡȠȣKDVEHHQRYHUORRNHGGXULQJWKHSURFHVVRIUXEULFDWLRQGHFRUDWLRQ

The colours used for ornamentation are red-pink and grey-cyan. Only from folia 125r to 126r is the kind of red ink used more intense, resembling carmine. The following decorative elements are found in Sin. gr. 960 + Sin. gr. NF M 11 [A] + Sin. gr. NF M 22 [B] + Sin. gr. NF M 79 [C]:

1) Headpieces: B1r , beginning of the Euchologion; B18r EHJLQQLQJRIWKHİȤĮIJȠ૨ȜȣȤȞȚțȠ૨<sup>r</sup> , beginning of the Lectionary section of the Euchologion (**Figure 40**).

2) Bars (full line): 11r ǼȤĮIJોȢਖȖȓĮȢȆİȞIJȘțȠıIJોȢ<sup>r</sup> ਝțȠȜȠȣșȓĮİੁȢȝȞોıIJȡĮ<sup>r</sup> ਝțȠȜȠȣșȓĮIJȠ૨ ıIJİijĮȞȫȝĮIJȠȢ<sup>r</sup> ȉȐȟȚȢȖȚȞȠȝȑȞȘİੁıȣȝȕૌȝȚĮȡઁȞਲ਼ਕțȐșĮȡIJȠȞʌȡȠıijȐIJȦȢਥȝʌİıİȞਥȞਕȖȖİȓȠȞȠȣਲ਼ ਥȜĮȓȠȣ<sup>v</sup> ਝțȠȜȠȣșȓĮİੁȢਕıșİȞȠ૨ȞIJĮȢ<sup>r</sup> ȂȘȞȃȠİȝȕȡȓȘૼਲıȪȞĮȟȚȢIJȞਕȖȖȑȜȦȞ<sup>r</sup> ȂȘȞȂĮȡIJȓ țİૼİĮȖȖİȜȚıȝઁȢIJોȢਫ਼ʌİȡĮȖȓĮȢĬİȠIJȩțȠȣ<sup>r</sup> ȂȘȞȂĮȓȘૼIJȠ૨ਖȖȚȠȣਕʌȠıIJȩȜȠȣțĮİĮȖȖİȜȚıIJȠ૨ ȦȐȞȞȠȣIJȠ૨ĬİȠȜȩȖȠȣ**Figures 41, 59**).

3) Decorated initials: B1r , B1v , B3r , B5v , B6r , B12v , B13v , B14r , 15r , 39r , 46r , 57v , 61r , 61v , 62r , 63v , 70v , 71r , 72r , 73r , 78v , 79r , 79v , 80v , 90v , 111v , 120v , 121v , 123r , 131r , 140v , 142v (**Figure 43**).

Figure 39 – f. 108v OIURPDERYHPLVVLQJUHGSLQNLQLWLDOIRUWKHQDPHĬİȠįȫȡȠȣ (© Saint Catherine's Monastery, Sinai, Egypt)

Figure 40 – Headpieces on ff. B1r (above) and B18r (below) (© Saint Catherine's Monastery, Sinai, Egypt)

Figure 41 – Decorative bars on ff. 21r (above) and 71r (below) (© Saint Catherine's Monastery, Sinai, Egypt)

Figure 42 – Decorative bars on ff. 43v (above) and 11r (below) (© Saint Catherine's Monastery, Sinai, Egypt)

7KHVFULEHXVHVPRGHOVZKLFKZHUHZLGHVSUHDG¿UVWLQ&RQVWDQWLQRSOHDQGVXEVHTXHQWO\XVHGLQWKH/HYDQW DQGLQWKH%\]DQWLQHUHJLRQVIRULQVWDQFHLQ(SLURV

*Specimina* that may be used for comparison are:






A compelling detail lies in the colours used by the rubricator/decorator, namely the red-pink and grey-cyan. According to Lidia Perria, their use seems typical of Levantine manuscripts.255

Figure 43 – Initials on ff. 71r , 80v , 79r (from left to right) (© Saint Catherine's Monastery, Sinai, Egypt)

#### CONTENT

Sin. gr. 960 + Sin. gr. NF M 11 [A] + Sin. gr. NF M 22 [B] + Sin. gr. NF M 79 [C] contain an Euchologion. Even after the loose quires' correct repositioning the text is not always consecutive, so it is clear that a number of folia and quires have been lost. Unfortunately, the complete absence of any quire marks does not make es-WDEOLVKLQJKRZPXFKPDWHULDOLVPLVVLQJDVWUDLJKWIRUZDUGWDVN\HWLWLVSRVVLEOHWRVXPPDUL]HWKHFRQWHQWRI the manuscript in the following terms.

7KH ¿UVW VHFWLRQ ZKLFK FRUUHVSRQGVWR 4XLUHV% DQG% IURP 6LQ JU 1)0 >%@ FRQWDLQVWKHWL-WOH RIWKH(XFKRORJLRQ ǼȤȠȜંȖȚȠȞ ıઃȞĬİ DQGWKH/LWXUJ\ RI6DLQW%DVLO XSWRWKH NHIDORNOLVLD SUD\HU ǻȑıʌȠIJĮȀȪȡȚİʌĮIJȡIJȞȠੁțIJȚȡȝȞ,IZHPD\VXSSRVHWKDWWKH(XFKRORJLRQDOVRFRQWDLQHGWKH/LWXUJLHV RI6DLQW-RKQ&KU\VRVWRPDQGWKH3UHVDQFWL¿HG\*LIWVWKHQLWLVSUREDEOHWKDWVHYHUDOTXLUHVDUHPLVVLQJ

The second section (namely Quire 1 of Sin. gr. 960) contains the eleven Resurrectional Gospels (Eothina) DQGWKH¿UVWSUD\HUIRUWKHVLFNİȤĮૼਥʌਕ૦૧ȫıIJȠȣȢ,WVRULJLQDOSRVLWLRQLQWKHFRGH[UHPDLQVXQFOHDU<sup>256</sup>

The third section (quire B3 from Sin. gr. NF M 22 [B] and Quires 2–8 from Sin. gr. 960) preserves the prayers for Vespers and those for Matins. It then continues with the akolouthiai for engagement, wedding DQGEDSWLVPDQGDQXPEHURIRFFDVLRQDOSUD\HUV,WFRQFOXGHVZLWKDQDNRORXWKLDIRUWKHVLFNਕțȠȜȠȣșȓĮİੁȢ ਕıșİȞȠ૨ȞIJĮȢ1RWH[WLVPLVVLQJEHWZHHQ4XLUH%RI6LQJU1)0>%@DQG4XLUHRI6LQJU

7KH IRXUWKDQGWKH¿IWK VHFWLRQVFRQWDLQWKH/HFWLRQDU\ VHFWLRQ RIWKH(XFKRORJLRQ7KH IRXUWK VHFWLRQ (Quires 9–17 of Sin. gr. 960) contains the readings for the entire liturgical year, from the beginning of Septem-EHUWRWKHHQGRI\$XJXVWZKLOHWKH¿IWKVHFWLRQ4XLUHV±RI6LQJU4XLUHV\$±\$RI6LQJU1) M 11 [A], Quires B4–B5 of Sin. gr. NF M 22 [B] + Sin. gr. NF M 79 [C]) has those for the movable cycle from

<sup>255</sup> PERRIA6FULWWXUHHFRGLFLGLRULJLQHRULHQWDOH©/¶RUQDPHQWD]LRQH>«@DWWLQJHDXQUHSHUWRULRGLJXVWRSURYLQFLDOHVHQ]DDVSHWWLGL SDUWLFRODUHRULJLQDOLWjVHQRQDOODWHQGHQ]DDLQJLJDQWLUHRYLFHYHUVDPLQLDWXUL]]DUHWDOYROWDJOLHOHPHQWLGHFRUDWLYLHVRSUDWWXWWRQHOOD SUHGLOH]LRQHSHUXQDJDPPDFURPDWLFDDOTXDQWRGLYHUVDGDTXHOODXVDWDLQDOWUHUHJLRQLSURYLQFLDOLFRPHO¶,WDOLDPHULGLRQDOHRO¶(SLUR 6LULVFRQWUDLQIDWWLO¶XVRGLWRQDOLWjURVDWHRJULJLRD]]XUURDFFRVWDWHDTXHOOHSLWUDGL]LRQDOLGHOFDUPLQLRGHOYHUGHHGHOEOXª

 <sup>256</sup> According to C. R. GREGORY'LH7H[WNULWLNGHV1HXHQ7HVWDPHQWV,/HLS]LJWKHVH\*RVSHOVDUHXVXDOO\ORFDWHGLQWKH Lectionary section of the Euchologion: at the end of the unmovable cycle (i.e. after f. 124 here) or at the end of the movable cycle (after f. B35 here). However, since there is no indication to prove this in the case of Sin. gr. 960 + Sin. gr. NF M 11 [A] + Sin. gr. NF M 22 [B] + Sin. gr. NF M 79 [C], I prefer to describe the quire in its current position, namely at the very beginning of Sin. gr. 960.

WKH¿UVW6XQGD\RI/HQWXQWLOWKH\$QDVWDVLV257 There are some missing folia (perhaps four) between the end of Quire 21 and the beginning of Quire A1. Moreover, Quire B4 in its current state is incomplete, comprising two bifolia (ff. B26–B27 and ff. C1–C2). The central bifolio of the quire—a ternio, judging from the missing WH[W²KDVEHHQORVW\$QXQVSHFL¿HGQXPEHURIIROLDDUHPLVVLQJDIWHU4XLUH%DOVR

The reconstructed content of Sin. gr. 960 + Sin. gr. NF M 11 [A] + Sin. gr. NF M 22 [B] + Sin. gr. NF M 79 [C] is provided in detail in the following table;258 with any peculiarities listed in the footnotes. To help the reader distinguish between the four shelfmarks, the text of Sin. gr. NF M 11 [A] has been indicated with a red background, that of Sin. gr. NF M 22 [B] with blue, and that of Sin. gr. NF M 79 [C] with green. Moreover, the presence of clearly func-WLRQDOGHFRUDWLYHOLQHVLQWKHWKLUGVHFWLRQLVDOVRLGHQWL¿HG\$GLVFXVVRQRIWKHRFFDVLRQDOSUD\HUVIROORZVWKHWDEOH


<sup>[</sup>Lacuna]

<sup>257</sup> 7KH/HFWLRQDU\VHFWLRQIRUWKHZKROH\HDUKDVEHHQFKHFNHGDJDLQVW05IRUWKHLGHQWL¿FDWLRQRIWKH\$SRVWOHDQG\*RVSHOSDVVDJHV I have used GREGORY, Textkritik I 343–386. 258 I supply titles that are missing in the manuscript in <angular brackets>.

<sup>259</sup> 7KH(XFKRORJLRQEHJLQVZLWKDWLWOHǼȤȠȜંȖȚȠȞıઃȞĬİ,PPHGLDWHO\DIWHUZDUGVWKHUHIROORZVDSUD\HUIRUFHQVLQJİȤĮૼ IJȠ૨șȣȝȚȐȝĮIJȠȢDQGWKH/LWXUJ\RI6DLQW%DVLOVWDUWLQJZLWKWKHSURWKHVLVSUD\HUİȤIJોȢʌȡȠșȑıİȦȢI%<sup>r</sup> , ll. 11–12). Only the ¿UVWWZRTXLUHVFRQWDLQLQJWKLV/LWXUJ\DUHH[WDQW%DQG%WKHWH[WEUHDNVRIIWRZDUGVLWVFRQFOXVLRQQDPHO\DWWKHEHJLQQLQJ of the kefaloklisia prayer (inc.: *ǻȑıʌȠIJĮȀȪȡȚİݸʌĮIJޣȡIJࠛȞȠݧțIJȚȡȝࠛȞ*7KHIDFWWKDW6DLQW%DVLO¶V/LWXUJ\FDPH¿UVWLQWKHPDQXscript means that the Liturgy of Saint John Chrysostom—if present in the original—must have been second. This, in a manuscript of the second half of the 12th century, reinforces the hypothesis that the Euchologion was written in the Levant. See S. PARENTI, La "vittoria" nella Chiesa di Costantinopoli della Liturgia di Crisostomo sulla Liturgia di Basilio, in: Acts of the International Congress Comparative Liturgy Fifty Years after Baumstark (1872–1948) (Rome, 25–29 September 1998), ed. R. F. SJ Taft – G. Winkler. Rome 2001, 907–928 (reprinted in S. PARENTI, A Oriente e Occidente di Costantinopoli: Temi e problemi liturgici di ieri e di oggi. Vatican City 2010, 27–47, here 35): «Esistono comunque sacche conservative come le periferie medio-orientale e LWDORJUHFDGRYHGDO;DO;,9VHFRORYHQJRQRDQFRUDFRSLDWLIRUPXODULFULVRVWRPLDQLLQSRVL]LRQHVXERUGLQDWDDOOD/LWXUJLDGLV %DVLOLRª

 <sup>260</sup> Beginning on f. 14r are the diptychs for the dead, among which the souls of Georgios, Eudokia, and priest Georgios are commemorated (f. 14r OO±ȂȞȒıșȘIJȚȀȪȡȚİIJȢȥȣȤȢIJȞįȠȪȜȦȞıȠȣīİȦȡȖȓȠȣțĮǼįȠțȓĮȢțȠȚȝȒıİȦȢਕȞȑ>*sic*@ȂȞȒıșȘIJȚȀȪȡȚİ ĬİઁȢIJȞȥȣȤȞIJȠ૨įȠȪȜȠȣıȠȣīİȦȡȖȓȠȣੂİȡȑȦȢțȠȚȝȒıİȦȢ>*sic*]). The commemorations for the living start on f. 16r .


 <sup>261</sup> Only the title of the second prayer for the sick is preserved, on the last line of the folio. 262 6HFWLRQ,,,RSHQVZLWKWKHSUD\HUVIRU9HVSHUV\$FFRUGLQJWRWKHRUGHULQJHVWDEOLVKHGE\\$UUDQ]WKHSUD\HUVIROORZWKHVHTXHQFH>@ [2], [3], [4], [V], [5], [8], [6], [IX], [9] (see M. ARRANZ, /HVSULqUHVVDFHUGRWDOHVGHVYrSUHVE\]DQWLQHV*OCP* 37 (1971) 87). None RIWKHPDQXVFULSWVVWXGLHGE\\$UUDQ]VKRZVWKLVVDPHVHTXHQFHRISUD\HUV

 <sup>263</sup> The Euchologion contains all 13 prayers for Matins. The order follows the numbering established in M. ARRANZ, Les prières pres-E\WpUDOHVGHVPDWLQHVE\]DQWLQHV<sup>e</sup> partie: Les prières. *OCP* 37 (1971) 406–436: [1], [2], [3], [4], [5], [6], [7], [8], [10], [9], [11], [12], [13]. M. ARRANZ/HVSULqUHVSUHVE\WpUDOHVGHVPDWLQHVE\]DQWLQHV<sup>e</sup> partie: Les manuscrits. *OCP* 38 (1972) 78 did not know Sin. gr. NF M 22, and therefore only considers prayers [10], [9], [11], [12], [13] from Sin. gr. 960. He suggests that the sequence >@>@>@LVGXHWRDPLVWDNHE\WKHFRS\LVWDQGFODVVL¿HVWKHPDQXVFULSWDVW\SH%E

<sup>264</sup> 7KHWH[WRIWKHİȤਦȦșȚȞȘૼRQI%<sup>v</sup> continues without *lacunae* on f. 9r.


 <sup>265</sup> This is prayer B in Rapp's work, i.e. one of the most attested, 'the basic core of the *adelphopoiesis* rite' (C. RAPP, Brother-Making in Late


<sup>\$</sup>QWLTXLW\DQG%\]DQWLXP2[IRUG2016%\KHUDFFRXQWWKLVSUD\HUDSSHDUVIRUWKH¿UVWWLPHLQWKHth century (Sin. gr. 957). 266 Text almost identical to Sin. gr. 958 (Syria/Palestine), which Dmitrievskij transcribes in its entirety, and to Sin. gr. 962 (Palestine?). 267 According to PARENTI, La preghiera della cattedra 165, the prayer for the sick that begins on f. 48v ZLWKLQWKH ਝțȠȜȠȣșȓĮ İੁȢ ਕıșİȞȠ૨ȞIJĮȢQDPHO\WKHİȤਕȞIJȚijȫȞȠȣȕૼ*ݸʌȜȠȪıȚȠȢȞȜȑİȚțĮޥʌȠȜީȢȞܻȖĮșȩIJȘIJȚ*: O3:1 in M. ARRANZ, Le preghiere degli LQIHUPLQHOODWUDGL]LRQHEL]DQWLQD*OCP* 62 (1996) 295–352) is attested in the Levantine Euchologia Sin. gr. NF MG 53 (ff. 86v –87r ), Sin. gr. 959 (f. 101rv), Sin. gr. 973 (f. 79r ), and also in the 10th–11thFHQWXU\6RXWKHUQ,WDOLDQ(XFKRORJLD&U\SWīȕ9,,I<sup>v</sup> , &U\SWīȕ;*,* f. 109rv (Diktyon 17902), and Vat. gr. 1554*,* ff. 135v –136r (Diktyon 68185). According to ARRANZ, Infermi 328, a FRPSOH[ULWHIRUWKHXQFWLRQRIWKHVLFNOLNHDWD[LVRUDQDNRORXWKLD¿UVWDSSHDUVLQWKHth century.


 <sup>268</sup> 7KLVKDVEHHQFURVVHGRXWDQGUHSODFHGZLWKWKHIROORZLQJLQSLQNUHGLQNȂȘȞȠȣȞȓĮૼIJȞਖȖȓȦȞਕȞĮȡȖȪȡȦȞȀȠıȝ઼țĮ


276 (UURQHRXVO\UHSODFHGZLWKțȣȡȚĮțૌįૼLQSLQNUHGLQN

ǻĮȝȚĮȞȠ૨7KLVLVLQFRUUHFWVLQFHWKHDQDUJ\URLDUHFHOHEUDWHGRQ-XO\st and not on June 1st. 269 It is not possible to establish with certainty how much text has been lost between Quire 17 and 18, i.e. between section IV and V, but LQDOOSUREDELOLW\LWRFFXSLHGDWOHDVWRQHTXLUH:HPD\VXSSRVHWKDWWKLVFRQWDLQHGWKH\*RVSHOUHDGLQJVIRUWKH¿UVWZHHNRI/HQW 0RQGD\±)ULGD\WKDWIRUWKH¿UVW6DWXUGD\RI/HQWDQGDOVRWKHLQLWLDOVHFWLRQIRUWKH¿UVW6XQGD\RI/HQWFIGREGORY, Textkritik I 361). 270 (UURQHRXVO\LGHQWL¿HGDVFRPLQJIURP&RULQWKLDQVLQWKHPDQXVFULSW7KHFXVWRPDU\UHDGLQJIRUWKLVGD\ZRXOGEH+HEUHZV

<sup>– 2:3 (</sup>GREGORY, Textkritik I 361). 271 The customary reading for this day would be Mark 2:1–12 (GREGORY, Textkritik I 361). 272 ȖૼKDVEHHQDGGHGLQSLQNUHGLQN<HWWKHUHLVDPLVWDNHKHUHVLQFHWKH\$SRVWOHDQG\*RVSHOUHDGLQJVZKLFKIROORZDUHWKRVHIRUWKH

fourth Saturday of Lent. 273 The customary reading for this day would be Hebrews 10:32–38 (GREGORY, Textkritik I 362), while Hebrews 6:9–12 is usually read

on the fourth Saturday of Lent. 274 The customary reading for this day would be Mark 2:14–17 (GREGORY, Textkritik I 362), while Mark 7:31–37 is usually read on the

fourth Saturday of Lent. 275 įૼKDVEHHQHUURQHRXVO\UHSODFHGZLWKȖૼLQSLQNUHGLQN

 <sup>277</sup> The customary reading for this day would be Mark 8:27–31 (GREGORY, Textkritik I 362), while Mark 2:14–17 is usually read on the third Saturday of Lent. 278 (UURQHRXVO\LGHQWL¿HGDVFRPLQJIURP-RKQLQWKHPDQXVFULSW


 <sup>279</sup> (UURQHRXVO\LGHQWL¿HGDVFRPLQJIURP/XNHLQWKHPDQXVFULSW

 <sup>280</sup> Title in pink-red ink. 281 7KH¿UVW3DVVLRQ\*RVSHOEHJLQVZLWK-RKQDQGUXQVDVIDUDVVWRSSLQJRQI<sup>v</sup> at John 16:8, which means that the folia containing John 16:8 to 18:1 have been lost. On f. A1r the manuscript continues with the second Passion Gospel. 282 The gap between f. 154v

and f. A1r was probably of four folia, demonstrated as follows: one folio (*recto* + *verso*) of Sin. gr. 960 corresponds to 33–34 TLG lines of the Gospel of Luke. John 16:8 to 18:1, namely the section missing from Sin. gr. 960, corresponds to 115 TLG lines. Hence approximately four folia (more precisely: three and a half folia) are absent, but we need to factor in the

irregularity of the *mise en page*. The copyist did not always write an identical or regular number of lines on each page). 283 Sin. gr. NF M 11 [A] preserves the Passion Gospels 2–12. The twelfth continues on f. B26r of Sin. gr. NF M 22 [B]. 284 This correponds to the end of the twelfth Passion Gospel. 285 One bifolio is missing here. It contained Matthew 26:18–37.

#### *Occasional Prayers*

In Sin. gr. 960 + Sin. gr. NF M 11 [A] + Sin. gr. NF M 22 [B] + Sin. gr. NF M 79 [C] the occasional prayers DUHQRWOLVWHGXQGHUDVSHFL¿FKHDGLQJ+RZHYHUDVDOUHDG\SRLQWHGRXWWKLVPDQXVFULSW¶VFRS\LVWXVHGVLPSOH decorative elements to lend a clearer structure to the text. A closer look at the folia shows that decorative lines serve to identify the prayers written between f. 36r and f. 43v , all of which in my view may be considered occasional prayers (**Figure 44**). It is interesting to observe, moreover, how the scribe uses shorter decorative halflines to create subgroups: for instance, the occasional prayers relating to the foundation of a house or church are written on ff. 37v –38v , separated from their counterparts by an ornamental half-line (**Figure 45**).

Figure 44 – f. 36r , decorative line marking the beginning of the occasional prayers (© Saint Catherine's Monastery, Sinai, Egypt)

Such prayers occupy seven and half folia, or 15 individual pages of the manuscript (f. 36r to f. 43v ). They DUHORFDWHGEHWZHHQWKHEDSWLVPDOULWHDQGWKHਕțȠȜȠȣșȓĮİੁȢਕıșİȞȠ૨ȞIJĮȢDQGGHDOZLWKDQXPEHURIGLIIHUHQW WKHPHVVXFKDVDGRSWLRQWUDYHODJULFXOWXUHDQGSXUL¿FDWLRQLVVXHV

No unknown or unedited prayer occurs in Sin. gr. 960 + Sin. gr. NF M 11 [A] + Sin. gr. NF M 22 [B] + 6LQJU1)0>&@\HWLWLVZRUWKXQGHUOLQLQJWKHFROOHFWLRQ¶VVSHFL¿FLGLRV\QFUDVLHV7KHWZRSUD\HUVIRU DJULFXOWXUHWKHİȤİੁȢIJȡȪȖȘȞਕȝʌȜȠȣRQI<sup>v</sup> DQGWKHİȤਥʌıʌȩȡȠȣRQII<sup>r</sup> –43v ) are not found as such LQWKHUHIHUHQFHHGLWLRQV7KHİȤİੁȢIJȡȪȖȘȞਕȝʌȜȠȣFRUUHVSRQGVWRWKHSUD\HUVDLGE\WKHHPSHURUZKHQ KHWRRNSDUWLQWKHJUDSHKDUYHVWİȤȖȚȞȠȝȑȞȘਫ਼ʌઁIJȠ૨ȆĮIJȡȚȐȡȤȠȣIJİʌȡઁȢıȣȞȒșȘਥʌȚIJİȜİIJȞIJȡȪȖȘȞ ǺĮıȚȜİȪȢLQ9DW%DUEJU9HONRYVND±3DUHQWL \*RDUS7KHLQFLSLWVDUHGLIIHUHQWEXWRWKHU-ZLVHWKHWH[WVDUHLGHQWLFDO0RUHRYHUWKHİȤਥʌıʌȩȡȠȣRQII<sup>r</sup> –43v recalls the prayer for the beginning of VRZLQJİȤİੁȢਕȡȤȞıʌȠȡȓȝȦȞLQ&RLVO\$UUDQ]SLQFȀȪȡȚİĬİઁȢʌĮȞIJȠțȡȐIJȦȡʌȠȚȒıĮȢ ȖોȞțĮਙȞșȡȦʌȠȞ9DW%DUEJUDQG&U\SWīȕ9,,UHVSHFWLYHO\9HONRYVND±3DUHQWLDQG3DVVDUHOOL HDFKEHJLQQLQJZLWK੫ȞǻȑıʌȠIJĮȀȪȡȚİĬİઁȢਲȝȞʌĮȞIJȠțȡȐIJȦȡ,QWKLVFDVHWRRWLWOHDQGLQFLSLWV are different, but the prayer text is the same.

\$ VLPLODU SDWWHUQ HPHUJHV ZLWK WKH SUD\HU IRU WKRVH ZKR LVVXH D SUHFLSLWRXV RDWK İȤ ਥʌ ʌȡȠʌİIJȢ ੑȝȞȣંȞIJȦȞRQI<sup>v</sup> . The same text is found with an identical title but a different incipit in Goar, p. 534 (inc.: ĬİઁȢțĮʌĮIJȡIJȠ૨ȀȣȡȓȠȣਲȝȞDQG&RLVODQG9DW%DUEJU\$UUDQ]SDQG9HONRYVND± 3DUHQWLLQFĬİઁȢIJોȢIJȠ૨ਕȞșȡȫʌȠȣijȪıİȦȢ

/DVWO\'PLWULHYVNLMREVHUYHVWKDWWKHVHFRQGSUD\HUİȤਙȜȜȘIRUWKHNRO\EDRIWKHVDLQWVLVSUHVHUYHG in a Syro-Palestinian manuscript of the 11th century, namely Sin. gr. 958, and also in Sin. gr. 962, whose origin may likewise be Palestinian.

Figure 45 – f. 37v GHFRUDWLYHKDOIOLQHEHIRUHWKHİȤਥʌșİȝİȜȓȠȣਥțțȜȘıȓĮȢ (© Saint Catherine's Monastery, Sinai, Egypt)

#### *SCRIPTIONES INFERIORES*

7KLVLVWKH¿UVWWLPHWKDWWKH*scriptiones inferiores* of Sin. gr. 960 + Sin. gr. NF M 11 [A] + Sin. gr. NF M 22 [B] KDYHEHHQLGHQWL¿HGDQGDQDO\VHG\$VSUHYLRXVO\LQGLFDWHG6LQJU1)0>&@GRHVQRWFRQWDLQSDOLPSVHVW folia.

As far as previous studies are concerned, it is worth recalling that Gardthausen observed in his catalogue that Sin. gr. 960 is a palimpsest;286 similarly, Dmitrievskij and Aland (on whom Welte depends) noted the presence of rewritten folia in Sin. gr. 960, but gave no further details.287

The presence of palimpsest folia in Sin. gr. NF M 11 [A] is recorded by Nikolopoulos in the catalogue of the Greek New Finds,288 as well as by Aland and Welte.289+RZHYHUDVZLWK6LQJUQRLGHQWL¿FDWLRQRU GHVFULSWLRQRIWKHXQGHUWH[WLVSURYLGHG\$¿QDOSRLQWWKHIDFWWKDWRQHTXLUHRI6LQJU1)0>%@LVSDOLPSsest has been entirely overlooked to date.290

In total, 124 folia of Sin. gr. 960 + Sin. gr. NF M 11 [A] + Sin. gr. NF M 22 [B] are palimpsest: 104 out of the 155 folia of Sin. gr. 960 are clearly *rescripti*; of the remaining 51 folia, 42 (ff. 1r –8v , 91r –106v , 111r –118v , 125r –132v , 143r –144v , 147rv)291 were discarded and used as material for recycling, most likely because the ruling had been poorly executed (see **Figure 46**).292 It is possible that a number of these 42 folia were not only ruled in an inappropriate way but also contained undertext. Today, however, no trace of writing is visible—even with spectral imaging. This leaves the eight folia of Quire 19 (f. 133r to f. 140v ) and f. 147rv as neither ruled nor palimpsest. All 12 folia of Sin. gr. NF M 11 [A], as well as ff. B10r –B17v of Sin. gr. NF M 22 [B], are palimpsest.

The 124 palimpsest folia of Sin. gr. 960 + Sin. gr. NF M 11 [A] + Sin. gr. NF M 22 [B] are found in Quires 2–13, 15, 17, 20–21, A1–A2, B2. To assemble the manuscript, folia from two different original manuscripts were used: **1.** (Sticherarion) ff. 9r –90v , 107r –110v , 119r –124v , 148r –154v , A1r –A12v , B10r –B17v ; **2.** (Liturgies of 6DLQW%DVLODQGRIWKH3UHVDQFWL¿HGIIrv, 142rv, 145rv, 146rv.

Unless otherwise indicated, the images of Sin. gr. 960's erased folia displayed below were processed by myself during a month's research at the Center for Imaging Science of the Rochester Institute of Technology, New York (RIT), April/May 2016. Under Roger L. Easton's supervision, I undertook statistical image processing of a number of folia from Sin. gr. 960. This was preceded by a year's online training (2015–2016) in image processing from David Kelbe, at the time a doctoral student in Imaging Science at the RIT.293

The statistical image processing employed ENVI® software from Harris Geospatial. The techniques predominantly used were principal component analysis (PCA), independent component analysis (ICA), and minimum noise fraction (MNF). I combined the best grayscale images obtained from the application of the statistics into a pseudocolour image using Adobe Photoshop.

46 sides were chosen for processing.294 In 27 instances295 the results were more legible than anything obtained previously through automated batch processing. This made it possible to identify the *scriptiones inferiores* and detect the presence of rubrics, likely written originally in red ink and not visible in the images produced by automated processing.296

<sup>286</sup> GARDTHAUSEN, Catalogus 205: 'membranae plerumque rescriptae sunt'. 287 Dmitrievskij II 192; Aland l 910; WELTE, Griechische Palimpseste 50. 288 Greek New Finds 162. 289 Aland l 2231; WELTE, Griechische Palimpseste 52. 290 In Greek New Finds 163, there is no mention of palimpsest folia. 291 These correspond to Quires 1, 13 (except f. 90), 14, 16, 18, and ff. 143–144 (conjoins) of Quire 20. 292 RGB and processed pictures (after multispectral imaging) of the entire manuscript (Sin. gr. 960) are available online at https://sinai. library.ucla.edu. (19.09.2022). 293 'DYLG.HOEHLVFXUUHQWO\SULQFLSDOVFLHQWLVWDWWKH&HQWUHIRU6SDFH6FLHQFH7HFKQRORJ\&667LQ\$OH[DQGUD1HZ=HDODQG

 <sup>294</sup> The chosen folia were: 9r , 9v , 10r , 10v , 11r , 11v , 13r , 14v , 15r , 15v , 16r , 16v , 19r , 19v , 21r , 26r , 26v , 27r , 29r , 29v , 33r , 39v , 41r , 41v , 49r , 49v , 50r , 50v , 53r , 53v , 59r , 59v , 72v , 78r , 78v , 79r , 79v , 91r , 104v , 124v , 142r , 145v , 146r , 146v , 154r , 154v . 295 Namely: ff. 10v

<sup>, 11</sup>r , 13r , 14v , 15r , 16v , 19r , 19v , 21r , 26v , 27r , 29v , 39v , 41r , 41v , 49r , 49v , 53v , 59v , 78r , 79v , 104v , 124v , 142r , 146r , 146v , 154r .

<sup>296</sup>7KHIDFWWKDWLQRYHUKDOIWKHFDVHVWKHUHVXOWZDVEHWWHUWKDQZLWKSUHYLRXVLPDJHVLVVLJQL¿FDQW7KHVHSRVLWLYHUHVXOWVPD\ZHOOEH due to the fact that—as a textual scholar and not an imaging scientist—I knew from the beginning what I wanted to achieve with the processing, and which areas of the folio would repay enhancing.

At the time of writing, there are no processed images available for Sin. gr. NF M 11 [A] or Sin. gr. NF M 22 [B] since these two manuscripts were not included in the *Sinai Palimpsests Project*. The work on their HUDVHGWH[WVLVWKHUHIRUHSURYLVLRQDODQGZDVFDUULHGRXWRQVLWHZLWKWKHKHOSRIDQXOWUDYLROHWÀDVKOLJKW,WLV undoubtedly the case that if multispectral imaging is applied to these quires in the future, it will be possible to identify further text.

Figure 46 – f. 8v : discarded because of poor ruling. Processed image by Keith Knox: KTK\_sharpie\_WBUVG58-MB700IR (© Saint Catherine's Monastery, Sinai, Egypt)

STICHERARION

**1.** ff. 9r –90v , 107r –110v , 119r –124v , 148r –154v , A1r –A12v , B10r –B17v ; 297 2nd half of the 11th century: Sticherarion (fragments) *Bibliography*: — *Specimina*: **Figures 47 – 51**

 <sup>297</sup> The palimpsest folia are indicated in bold in the schemes.

Sin. gr. 960 (the dots indicate single folia)

Sin. gr. NF M 11 Sin. gr. NF M 22

A total of 120 folia of Sin. gr. 960 + Sin. gr. NF M 11 [A] + Sin. gr. NF M 22 [B] come from the same liturgical manuscript. 100 of these belong to Sin. gr. 960, 12 to Sin. gr. NF M 11 [A], and 8 to Sin. gr. NF M 22 [B].

The undertext runs parallel to the overtext. A single folio of Sin. gr. 960 + Sin. gr. NF M 11 [A] + Sin. gr. NF M 22 [B] corresponds to a single folio of the original manuscript, and thus the original manuscript was in all likelihood of similar dimensions: approximately 160×150 mm. Each side preserves 19–20 lines of text (the distance between the lines is 6 mm), which are arranged in one column. The *Schriftspiegel* is approximately 130×85 mm. The outer margin measures 35 mm and the lower, 30 mm (f. 21r ). Prickings are still visible in the margins where there is little trimming (e.g. f. 13 and 109), their shape elongated rather than round and probably made with a penknife. Ruled lines tally with Sautel-Leroy type 22C1b.298 The *Repertoire* indicates that this type is also attested in the 11th-century Marc. gr. V. 12 [Diktyon 70500] (measuring 212×165 mm and containing medical texts), and also in the 12th-century Meteora, Mone Metamorphoseos 253 [Diktyon 41663] (measuring 182×120 mm and containing the Bible). As will become clear shortly, the undertext of Sin. gr. 960 + Sin. gr. NF M 11 [A] + Sin. gr. NF M 22 [B] was also copied at a point between the 11th and the 12th century.

The text itself is written in a small and elegant upright minuscule, conforming with the "*Perlschrift*" style. 7KHZULWLQJUXQVDFURVVWKHUXOHGOLQHV7KH¿UVWOHWWHURIHDFKVWLFKHURQLVZULWWHQLQHSLJUDSKLFPDMXVFXOHDQG located outside the *Schriftspiegel.* Initials and rubrics were written in red—still visible to the naked eye on folia 27r and 30v , but more often invisible in both RGB and processed images. The only additional ornament is a decorative line at the bottom of f. 72v . The margins are sometimes used by the scribe to add musical and liturgical information, such as the indication of echos (e.g. f. 29v , 150r ).

The folia contain fragments from a Sticherarion.2997KHWH[WLVDFFRPSDQLHGE\3DODHR%\]DQWLQHPXVLFDO notation of the Coislin type,300 though text and music were probably written in two slightly different kinds of ink, likely by the same scribe301 (**Figure 47**). Since the *scriptio superior* runs so precisely over the *scriptio* 

<sup>298</sup> J.-H. SAUTEL (jO¶DLGHGX¿FKLHUJ. LEROY), Répertoire de réglures dans les manuscrits grecs sur parchemin. Turnhout 1995, 47, 143. 299 See the entry "Sticherarion" in Grove Music Online and in the Canterbury Dictionary of Hymnology; S. V. LAZAREVIC, Sticherarion:

DQ(DUO\%\]DQWLQH+\PQ&ROOHFWLRQZLWK0XVLF*BSI* 29 (1968), 290–318; A. DONEDA,PDQRVFULWWLOLWXUJLFRPXVLFDOLEL]DQWLQL WLSRORJLHHRUJDQL]]D]LRQHLQ(OSDOLPSVHVWRJUHFRODWLQRFRPRIHQyPHQROLEUDULR\WH[WXDOHG\$(VFREDU.=DUDJR]D±

N.-M. WANEK, SWLFKHUDULDLQVSlWXQGSRVWE\]DQWLQLVFKHU=HLW8QWHUVXFKXQJHQDQKDQGGHU6WLFKHUDIU\$XJXVW Vienna 2013. 300 2QWKLVNLQGRIPXVLFDOQRWDWLRQVHHIRULQVWDQFHWKHHQWU\³3DODHR%\]DQWLQHQRWDWLRQ´LQ\*URYH0XVLF2QOLQH&KUTROELSGÅRD, %\]DQWLQH1HXPHV&RSHQKDJHQ±O. STRUNK (ed.), Specimina notationum antiquiorum. VII. Copenhagen 1965; C. FLOROS, Universale Neumenkunde. I–III. Kassel 1970; J. RAASTED – Chr. TROELSGÅRDHG3DODHRE\]DQWLQH1RWDWLRQV\$5HFRQsideration of the Source Material. Hernen 1995; and more recently D. BUCCA8QDQXRYDHSLSUHFRFHWHVWLPRQLDQ]DGDWDWDDQ GLQRWD]LRQHPXVLFDOHSDOHREL]DQWLQDQHO0RVTXHQV6\QRGJU9ODG*ȃȑĮࠔȫȝȘ* 13 (2016) 79–132, pl. 1–12. 301 This is also the case with Vind. theol. gr. 136, where text, rubrics, and neumes were written by the same scribe: Kyrillos (G. WOLF-

RAM, Sticherarium antiquum Vindobonense: Codex theol. gr. 136 Bibliothecae Nationalis Austriacae phototypice depictus. Pars SULQFLSDOLV 3DUVVXSSOHWRULD9LHQQD*Suppletoria* 14).

*inferior*, and since the latter has been well erased, the lower layer is particularly hard to recover and pick out. Only sporadically have a few lines been left exposed (for instance, the last two lines of f. 153v ). Much more visible are the neumes, which are located between the lines, and sometimes the initials, which—as previously indicated—are located outside the *Schriftspiegel*. I have so far been able to identify the text on 22 folia: namely ff. 10, 15, 16, 19, 22, 26, 29, 39, 49, 78, 79, 81, 82, 84, 89, 149, 150, 151, 153, 154, B11, B16.302

7KHUHFRQVWUXFWHGRUGHURIWKHLGHQWL¿HGIROLDUXQVDVIROORZV %%"7KHLUFRQWHQWLVVXPPDUL]HGEHORZ

1) 6WLFKHUDIRUWKH¿[HG\HDU: **151** (1.11: Cosmas and Damian), **79** (11.11: Menas and Companions; 12.11; John the Merciful; 13.11: John Chrysostom), **81** (13.11: John Chrysostom), **26** (17.11: Gregory the Wonderworker; 18.11: Platon; 21.11: Presentation of the Theotokos), **19** (6.12: Nicholas), **22** (13.12: Eustratius and Companions), **78** (Sunday before Christmas, i.e. Sunday of the Holy Forefathers), **82** (Preortia of Christmas), **16** (25.12: Christmas), **10** (27.12: Stephen), **15** (1.1: Basil the Great), **B11** (6.1: Epiphany), **29** (7.1: John the Baptist), **B16** (14.1: Holy Abbots; 15.1: John the Calybite; 16.1: Chains of Peter), **39** (24.2: Head of John the Baptist), **154** (24.6: John the Baptist).

2) Stichera for the movable paschal cycle: **49**, **84**, **89** (stichera for Holy Thursday).

3) Octotonal hymnody of the Sunday Vigil service: **149** VWLFKHUD DQDVWDVLPD DQDWROLND HFKRV SO Įૼ **153** VWLFKHUDDQDEDWKPRLHFKRVĮૼ**150**<sup>303</sup> (stichera eothina anastasima and exaposteilaria 8, 9, 10).

It is not possible to reconstruct entire quires of the original Sticherarion manuscript, but—on the basis of codicological features and through comparsion with codex Vind. theol. gr. 136 (Diktyon 71803)—we can establish that:

a) the conjoined folia 79 and 81 constituted the central bifolio of a quire, since their text is contiguous;

b) between the conjoined folia 19 and 22, one missing bifolio (8 stichera);

c) between the conjoined folia 78 and 82, one missing bifolio (10 stichera);

d) between the conjoined folia 10 and 15, two missing bifolia (18 stichera);

e) the conjoined folia 27–29 and B11–B16 belonged to the same quire. 27 and 29 constituted the central bifolio of the quire. Their original order was: B11, 29, 27, B16.

f) the conjoined folia 84 and 89 constituted the central bifolio of a quire, since their text is contiguous.

,QDOPRVWDOOLQVWDQFHVWKHELIROLDZHUHNHSWLQWKHLURULJLQDOFRQ¿JXUDWLRQDQGQRWUHYHUVHG<sup>304</sup>

\$ QRUPDOLVHG WUDQVFULSWLRQ RI WKH LGHQWL¿HG WH[W LV VHW RXW EHORZ 2UWKRJUDSKLF PLVWDNHV LQFOXGLQJ LRWDFLVPDQGFRQIXVLRQEHWZHHQȠ DQGȦDUHFRPPRQO\SUHVHQW

f. 151r \_5 ਝȖȐȜȜİIJĮȚȤȠȡઁȢIJȞਖȖȓȦȞ«6\$9\_ 9 ȆȩșșİȓțĮȡȦIJȚIJȞȝİȜȜȩȞIJȦȞ«6\$9 Vind. theol. gr. 136, f. 42r O\_18ȂİȖȐȜȦȞਕȟȚȦșȑȞIJİȢįȦȡİȞ«6\$99LQGWKHROJUI<sup>r</sup> O\_\_

f. 151v \_4 ĮIJȡȠIJȞਕıșİȞȠȪȞIJȦȞ«6\$9\_<sup>9</sup> ʌȘȖIJȞੁĮȝȐIJȦȞ«6\$99LQGWKHROJU f. 42v O\_14 ȆȘȖȞੁĮȝȐIJȦȞȤȠȞIJİȢ«6\$99LQGWKHROJUI<sup>v</sup> O\_\_

f. 79r \_6 ǻİ૨IJİʌȚıIJȠIJȚȝȒıȦȝİȞਕșȜȠijȩȡȠȞ«6\$99LQGWKHROJUI<sup>r</sup> O\_12 ǻİ૨IJİijȓȜĮșȜȠȚ IJȞIJȡȚıĮȣȖો«6\$99LQGWKHROJUI<sup>r</sup> O\_\_

 <sup>302</sup> ,QUHODWLRQWRWKHVWLFKHUDRIWKH¿[HG\HDUWKHWH[WKDVEHHQFKHFNHGDJDLQVWPV9LQGȉKHROJUHGLWLRQE\WOLFRAM, Sticherarium antiquum Vindobonense) and also SAV (Chr. TROELSGÅRD, A List of Sticheron Call-Numbers of the Standard Abridged Version of the Sticherarion. Part I (The Cycle of the Twelve Months). *Cahiers de l'Institut du Moyen-Âge Grec et Latin* 74 (2003)

<sup>3–20).</sup> For the movable cycle and the octotonal hymnody of the Sunday Vigil service, TR and PaR have been consulted respectively. 303 F. 150 indubitably belongs to this section, although the exact position remains uncertain. I have placed it at the end since in the 5RPHHGLWLRQRIWKH3DUDNOHWLNH3D5WKHVHK\PQVDUHLQFOXGHGDVD¿QDODSSHQGL[

<sup>304</sup> ARNESANO, Libri inutiles 198. An exception is bifolio 27–29.

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f. 19r \_<sup>8</sup> İȡĮȡȤȞIJȞțĮȜȜȠȞȒȞ«6\$99LQGWKHROJUI<sup>r</sup> O\_\_

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f. 82r \_8 ıĮǸĮȤȩȡİȣİȜȩȖȠȞĬİȠ૨ਫ਼ʌȩįİȟĮȚ«(SAV 322; Vind. theol. gr. 136, f. 74r O\_17 ȂıIJȪȖȞĮȗİ ȦıȒij«6\$99LQGWKHROJUI<sup>v</sup> O\_\_

f. 82v \_<sup>5</sup> ȤȠȢʌȜȕૼȈʌȜĮȚȠȞİIJȡİʌȗȠȣǜਲਝȝȞȢȖȡਸ਼țİȚ«307 (SAV 324; Vind. theol. gr. 136, f. 74v , O\_17ȈȚઅȞʌĮȞȘȖȪȡȚȗİİȡȠȣıĮȜȒȝ«6\$99LQGWKHROJUI<sup>v</sup> O\_\_

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f. 10r \_5 ਝșȜȠijȠȡȚțઁȞıIJȑijĮȞȠȞIJʌȡȦIJȐșȜ«6\$99LQGWKHROJUI<sup>r</sup> O\_\_

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f. 15r \_\_1 IJોȢȗȦોȢੂİȡȠijȐȞIJĮȕĮıȓȜİȚİ«6\$99LQGWKHROJUI<sup>v</sup> O\_8 ȂȪȡȠȞਥțțİȞȦșȞ ਥʌıİ«6\$99LQGWKHROJUI<sup>v</sup> O\_17ȉȞੂİȡĮIJȚțȞıIJȠȜȒȞ«6\$99LQGWKHROJU f. 89v O\_\_**Figure 47**)

 <sup>305</sup> ȤȠȢȕૼLVZULWWHQLQWKHPDUJLQ

 <sup>306</sup> ȤȠȢȕૼLVZULWWHQLQWKHPDUJLQǼȜȘijĮȢੂİȡȐȡȤĮIJȞਕȞȦIJȐIJȦijȚȜȠıȠijȓĮȞ6\$9DQG9LQGWKHROJU

 <sup>307</sup> ȤȠȢʌȜȕૼLVZULWWHQLQWKHPDUJLQ

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f. B11r \_3 ǺĮʌIJȓȗİIJĮȚ ȋȡȚıIJȩȢ« 6\$9 9LQGWKHRO JU I <sup>r</sup> O  \_11 « IJȡİȝİȞ ਲ Ȥİȡ IJȠ૨ ǺĮʌIJȚıIJȠ૨6\$99LQGWKHROJUI<sup>v</sup> O\_\_

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f. 29v ਕȞĮIJİȓ@\_\_<sup>1</sup> ȜĮȞIJĮİੁȢȝİȡȩʌȦȞਕȞȐʌȜĮıȚȞ«(SAV 451; Vind. theol. gr. 136, f. 102v OO±\_<sup>6</sup> «ȤȠȢ ʌȜȕૼ\_ <sup>7</sup>ਯȞıĮȡțİȁȪȤȞİȆȡȩįȡȠȝİIJȠ૨ıȦIJોȡȠȢ«6\$99LQGWKHROJUI<sup>v</sup> O\_13 ȤȠȢʌȜ ȕૼਡȖȖİȜȠȢਥțıIJİȚȡȦIJȚțȞ੩įȓȞȦȞ«308 (SAV 453; Vind. theol. gr. 136, f. 102v O\_\_**Figure 49**)

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f. B16v \_\_1 ਝȟȓȦȢİȜȘijĮȢਥțĬİȠ૨«6\$99LQGWKHROJUI<sup>v</sup> O\_8 ȈȒȝİȡȠȞਲȝȞਲțȡȘʌȓȢ« (SAV 466; Vind. theol. gr. 136, f. 105v O\_\_

f. 39v \_18 «ıȦIJો\_19ȡȚIJȞȜȦȞ ʌȡİıȕİȪȠȣıĮਫ਼ʌȡIJȞȥȣȤȞ\_20 ਲȝȞ6\$99LQGWKHROJUI 121v O\_\_

f. 154r \_10 ȁİȚIJȠ૨ǽĮȤĮȡȠȣIJȞıȚȦʌȞ«6\$99LQGWKHROJUI<sup>v</sup> O\_17ȈȝİȡȠȞਲ ijȦȞȒIJȠ૨ȜંȖȠȣ«6\$99LQGWKHROJUI<sup>v</sup> O\_\_**Figure 51**)

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f. 49v \_19 ȈȣȞIJȡȑȤİȚȜȠȚʌઁȞIJઁıȣȞȑįȡȚȠȞIJȞȠȣįĮȓȦȞ\_20IJઁȞįȘȝȚȠȣȡȖંȞțĮțIJıIJȘȞIJȞਖʌȞIJȦȞ« ȉ59LQGWKHROJUI<sup>v</sup> OO±\_\_**Figure 50**)

f. 84r \_14 īȡȘȖȠȡİIJİțĮʌȡȠıİȪȤİıșİ«759LQGWKHROJUI<sup>v</sup> O\_19ਫȞIJįİȓʌȞIJȠઃȢ ȝĮșȘIJȢįȚĮIJȡȑijȦȞ«759LQGWKHROJUI<sup>r</sup> O\_\_

f. 84v \_\_1 ਥȞ ĮIJ IJઁȞ ȠįĮȞ įȚȜİȖȟĮȢ ਕįȚંȡșȦIJȠȞ« 75 9LQGWKHRO JU I <sup>r</sup> , ll. 4–5) \_ <sup>8</sup>ȈȒȝİȡȠȞ ȠȪįĮȢ țĮIJĮȜȚȝʌȐȞİȚ« 75 9LQG WKHRO JU I <sup>r</sup> O  \_17 ȉȞ ijȚȜĮįİȜijȓĮȞ țIJȘıȫȝİșĮ«759LQGWKHROJUI<sup>r</sup> O\_\_

f. 89r \_3 ȝĮșȘIJȢIJȠ૨įȚįĮıțȐȜȠȣ«759LQGWKHROJUI<sup>v</sup> O\_18«>ȤȠȡ@\_19IJȐıĮȞIJ ʌȜȒșȘıȒȝİȡȠȞਙȞȠȝȠȢਕȡ\_20ȞİIJĮȚIJઁȞįȚįȐıțĮȜȠȞȝĮșȘIJȢȖİȞȩȝ\_\_>İȞȠȢ759LQGWKHROJUI 214v , ll. 18–19)

f. 89v \_17« >țĮ@\_18 șİȪįİȚ ਕȜȜ ıʌȠȣįȐȗİȚ ʌȡȠįȠ૨ȞĮȚ ȝİ « \_19 « ਥȖİȓȡİıșİ ʌȡȠıİȪȟĮıșİ ȝȒ IJȚȢ ȝİ \_ <sup>20</sup>ਕȡȞȒıİIJĮȚȕȜȑʌȦȞȝİਥȞIJıIJĮȣȡȝĮțȡȩ\_\_>șȣȝİ75±9LQGWKHROJUI<sup>r</sup> , ll. 10–13)

f. 149r \_4 «ıIJȓȤȘȡĮਕȞĮıIJȐıȚȝĮIJıĮȕȕȐIJਦıʌȑȡĮȢȤȠȢʌȜĮૼ\_<sup>5</sup> ਬıʌİȡȚȞȞʌȡȠıțȪȞȘıȚȞ« (PaR 363; Vind. theol. gr. 136, f. 260r O\_11 ȉઁȞਕȡȤȘȖઁȞIJોȢıȦIJȘȡȓĮȢ«3D59LQGWKHROJU f. 260r O\_16 ȅੂIJોȢțȠȣıIJȦįȓĮȢਥȞȘȤȠ૨ȞIJȠ«3D59LQGWKHROJUI<sup>r</sup> O\_\_

 <sup>308</sup> ȤȠȢʌȜȕૼLVZULWWHQLQWKHPDUJLQ

f. 149v \_7 ȀȪȡȚİIJઁȞઔįȘȞıțȣȜİȪıĮȢ«3D59LQGWKHROJUI<sup>v</sup> O\_10 ȀȪȡȚİȕĮıȚȜİઃȢ IJȞĮੁȫȞȦȞ«3D59LQGWKHROJUI<sup>v</sup> O\_14 ȀȪȡȚİIJਫ਼ʌİȡȜȐȝʌȠȞIJĮ«3D59LQGWKHRO gr. 136, f. 260v O\_\_

f. 153r \_3 ਞȖȓȆȞİȪĮIJȚʌ઼ıĮਲțIJȓıȚȢ3D5\_<sup>6</sup> ਫʌIJȠȢİੁȡȘțȩıȚȠȚ« 3D5\_11ਫʌȠੇțȠȞǻĮȣǸį« 3D5\_17ਞȖȓʌȞİȪȝĮIJȚIJȚȝȞʌȡȠıțȪȞȘıȚȞ«3D5\_\_

f. 153v \_17ǻİȟȚઽıȠȣȤİȚȡȜĮȕȫȞ«3D5\_\_

f. 150r \_\_<sup>1</sup> ıȠȚȋȡȚıIJਕȜȜ¶ ȝȦȢ țોȡȣȟʌȑȝʌİIJĮȚ IJȠȢıȠȢ 3D5 OO ± \_5 ǻȪȠਕȖȖȑȜȠȣȢȕȜȑȥĮıĮ ȞįȠșİȞ«3D5\_11ੲȢਥʌ¶ਥıȤȐIJȦȞIJȞȤȡȩȞȦȞ«3D5\_\_

f. 150v \_\_<sup>1</sup> «ਥȟĮʌȠıIJİȚȜȐȡȚȠȞșૼ\_2 ȈȣȖțİțȜİȚıȝȑȞȠȞįȑıʌȠIJĮIJȞșȣȡȞ«3D5\_<sup>9</sup> ȂİIJIJȞİੁȢ ઔįȠȣțȐșȠįȠȞ«3D5\_\_

Figure 47 – f. 15r : *scriptio superior* in violet; *scriptio inferior* in grey (text) and black (neumes). Pseudocolour processed image by Giulia Rossetto (© Saint Catherine's Monastery, Sinai, Egypt)

Figure 48 – Above, stichera for the Sunday of the Holy Forefathers with Coislin notation: Sin. gr. 960, f. 78r . Pseudocolour processed image by Giulia Rossetto (© Saint Catherine's Monastery, Sinai, Egypt); below: Vind. theol. gr. 136, f. 71v gVWHUUHLFKLVFKH Nationalbibliothek)

Figure 49 – f. 29v LQLWLDOVǼDQG\$DUHYLVLEOHUHVSHFWLYHO\RQOLQHVDQG3VHXGRFRORXUSURFHVVHGLPDJH by Giulia Rossetto (© Saint Catherine's Monastery, Sinai, Egypt)

Figure 50 – f. 49v : lines 19 and 20 are visible without overtext. Pseudocolour processed image by Giulia Rossetto (© Saint Catherine's Monastery, Sinai, Egypt)

Figure 51 – f. 154r . Pseudocolour processed image by Giulia Rossetto (© Saint Catherine's Monastery, Sinai, Egypt)

6XFKDFRPSUHKHQVLYHLQFOXVLRQRIVWLFKHUDIRUWKH¿[HG\HDUIRUWKHPRYDEOHSDVFKDOF\FOHDQGIRUWKH octotonal hymnody of the Sunday Vigil service (namely the material that a typical Sticherarion contains)309 would seem to suggest that the *codex antiquior* contained the complete repertoire of a Sticherarion and thus consisted of perhaps 300 folia in total.310

Comparison with Vind. theol. gr. 136311—a Sticherarion of the 12th century, whose neumes are assigned to VWDJH9RIWKH&RLVOLQW\SHRIPXVLFDOQRWDWLRQFODVVL¿FDWLRQDFFRUGLQJWR)ORURV312—allows us to place the notation of the erased Sticherarion in Sin. gr. 960 and its *disiecta membra* between Coislin IV and Coislin V,313 and consequently suggests that it may have been written in the second half of the 11th century (**Figure 48**).In fact, in comparison with the Vienna codex, Sin. gr. 960 + Sin. gr. NF M 11 [A] + Sin. gr. NF M 22 [B] has fewer melodic ornaments in the cadences (for instance the thematismoi), and neumes are combined almost always by ORRVHMXQFWXUHVUDWKHUWKDQ¿[HGOLJDWXUHV\$QH[FHSWLRQLVWKHNRXSKLVPD,Q9LQGWKHROJUWKHIROORZLQJ GHYHORSPHQWLVUHFRJQL]DEOHWKHKLJKHVWRUORZHVWWRQHLQWKHVRXQGVSDFHRIWKHHFKRVLVPDUNHGE\K\SVHOHV RUFKDPHOH<HWWKLVLVPLVVLQJLQWKHLGHQWL¿HGFKDQWVRIWKH6LQDLPDQXVFULSW,QDGGLWLRQWKH9LHQQD&RGH[ has intermediate signatures, signatures indicating a mode change, but these are not discernible in Sin. gr. 960 + Sin. gr. NF M 11 [A] + Sin. gr. NF M 22 [B].314

LITURGIES OF SAINT BASIL AND OF THE PRESANCTIFIED GIFTS

**2.** ff. 141rv, 142rv, 145rv, 146rv; 315 early 12th FHQWXU\ OLWXUJLHV RI 6DLQW %DVLO DQG RI WKH 3UHVDQFWL¿HG \*LIWV (fragments) *Bibliography*: —

*Specimina*: **Figures 52 – 55**

The lower writing runs parallel to the *scriptio superior*. One folio of Sin. gr. 960 corresponds to a single folio of the original manuscript (**Figure 53**WKHOLNHO\VL]HRIWKHRULJLQDOEHLQJîPPWKRXJKGRXEWOHVV with some trimming off the height).

 Each side preserves 22–23 lines of text arranged in a single column and spaced 6 mm apart. The *Schriftspiegel* is approximately 125×95 mm. The outer margin measures 30 mm, the lower 24 mm, and the upper

 <sup>309</sup> The standard abridged version (SAV) of the Sticherarion encompasses nearly 1400 distinct stichera, afforded the following sec-WLRQVLGLRPHODRIWKH¿[HG\HDULGLRPHODDQGVRPHSURVRPRLDRIWKHPRYDEOHSDVFKDOF\FOHRFWRWRQDOK\PQRG\RIWKH Sunday Vigil service: stichera anastasima (resurrectional), anatolika, anabathmoi, 24 alphabetical stichera, dogmatika. 310 Manuscript Vind. theol. gr. 136, which is used here for comparison, has 264 folia, but it is incomplete; a complete sticherarion, such

as e.g. Vind. theol. gr. 181 (Diktyon 71848), more likely boasts around 294 folia. 311 The manuscript is edited by WOLFRAM, Sticherarium antiquum Vindobonense. 312 FLOROS, Neumenkunde. 313 FLOROS, Neumenkunde, I, 318–323. 314 ,WKDQN3HWHU-HIIUH\DQG\*HUGD:ROIUDPIRUWKHLUDGYLFHRQWKHLGHQWL¿FDWLRQDQGGDWLQJRIWKLVHUDVHGWH[W

 <sup>315</sup> The palimpsest folia are indicated in bold in the scheme.

14 mm (f. 141r ). The activity of palimpsestation has damaged the parchment surface, and the ruling is therefore QRWYHU\YLVEOHDQGLWVVFKHPHGLI¿FXOWWRGH¿QHLQPRUHGHWDLO

The text is written in a round and upright calligraphic minuscule *jȝİȞGLVWHQGX*: 316 a variant of the epsilon VW\OHFKDUDFWHUL]HGE\WKLFNYHUWLFDOVWURNHVWULDQJXODUĮșLQWKHVKDSHRIELEOLFDOPDMXVFXOHDQGIHDWXULQJ the ligature *distendu*RIȝİȞDQGȖİȞ**Figure 52**). Initials and titles are written in *epigraphische Auszeichnungsmajuskel* (**Figures 54, 55**).317

Figure 52 – f. 146v : ligature *jȝİȞGLVWHQGX*. Pseudocolour processed image by Giulia Rossetto (© Saint Catherine's Monastery, Sinai, Egypt)

The script of Sin. gr. 960 closely recalls that of the Euchologion fragment in codex Vat. gr. 1840, ff. 1–48 (Diktyon 68469).318 Other similarities can be observed in codex Par. gr. 1215, dated 1080 and recently attributed to Cyprus (Diktyon 50820).319 Since manuscripts written in this style are attested in both Cyprus and Palestine, it cannot be excluded that this undertext could originate from one of these two locations, just like the *scriptio superior*.

7KHIROLDFRQWDLQIUDJPHQWVIURPWKH/LWXUJ\RI6DLQW%DVLODQGIURPWKH/LWXUJ\RIWKH3UHVDQFWL¿HG\*LIWV The reconstructed order of the folia is: 141r , 141v , 142r , 142v , 145r , 145v , 146r , 146v . All of these folia come from the same quire, likely belonging to a Euchologion manuscript.

7KHWH[WKDVEHHQFKHFNHGDJDLQVW\*RDUDQG\$UUDQ]\$VXPPDU\RILWVFRQWHQWIROORZVZLWKWKHRUWKRJUDSK\ JHQHUDOO\FRUUHFWLQWKHPDQXVFULSWQRUPDOLVHG7H[WXDOYDULDQWVIURP\*RDUDQG\$UUDQ]DUHLQGLFDWHGLQEROG

f. 141r \_\_1 ȕȠȝİȞțĮȜȑȖȠȝİȞāਢȖȚȠȢİੇ੪ȢਕȜȘșȢțĮȓ\*RDUSOO±\$UUDQ]S± \_ 22 … įȚıʌȜȐ\_23ȤȞĮਥȜȑȠȣȢıȠȣʌȡȠijȒIJĮȢਥȟĮʌȑıIJİȚȜĮȢ\*RDUSOO±\$UUDQ]S±\_\_

f. 141v \_\_<sup>1</sup> ਥʌȠȓȘıĮȢįȣȞȐȝİȚȢįȚIJȞਖȖȓȦȞıȠȣIJȞ\*RDUSOO±\$UUDQ]S±\_<sup>23</sup> șȐȞĮIJȠȢİįȩțȘıİȞȝȠȞȠȖİȞȒȢıȠȣ\*RDUSO\$UUDQ]S±\_\_

f. 142r \_\_<sup>1</sup> ȣੂઁȢ੫ȞਥȞIJȠȢțȩȜʌȠȚȢıȠ૨IJȠ૨ĬİȠ૨țĮʌĮIJȡȩȢȖİ\_<sup>2</sup> ȞȩȝİȞȠȢ«\*RDUSOO±\$UUDQ] p. 480, 45–47) \_ <sup>22</sup>țİțȠȚȝȘȝȑȞȦȞʌȡȦIJȩIJȠțȠȢਥțIJȞȞİțȡȞ\*RDUSOO±\$UUDQ]S±\_\_

f. 142v \_\_<sup>1</sup> ȞҕĮҕ ҕҕĮIJઁȢIJʌȐȞIJĮਥȞʌ઼ıȚʌȡȦIJİȪȦȞțĮਕȞ\_<sup>2</sup> İȜșȫȞ«\*RDUSOO±\$UUDQ]S ±\_<sup>3</sup> «țĮ\_<sup>4</sup> IJȑȜȚʌİįਲȝȞਫ਼ʌȠȝȞȒȝĮIJĮIJȠ૨ıȦIJȘȡȓȠȣĮIJȠ૨ʌȐ\_<sup>5</sup> șȠȣȢ«\*RDUSOO±\$UUDQ]S \_22ȉȠ૨IJȠʌȠȚİIJİİੁȢIJȞਥȝȞਕȞȐȝȞȘıȚȞıȐțȚȢ\*RDUSOO±\$UUDQ]S±\_\_

 <sup>316</sup> On this variant of the epsilon style see: CANART, Écritures livresques chypriotes 65–67; CANART – PERRIA, Écritures livresques 99; PERRIA, īȡĮijȓȢ56STEFEC\$QPHUNXQJHQ]XHLQLJHQ]\SULRWLVFKSDOlVWLQHQVLVFKHQ+DQGVFKULIWHQGHV\$WKRVNORVWHUV9DWRpedi.*ȃȑĮࠔȫȝȘ* 10 (2013) 135–136. And more recently, Francesco D'Aiuto's paper: *Tra Rodi, Cipro e Cilicia: sullo stile 'à men distendu'*DWWKH³\*LRUQDWDGLVWXGLRLQULFRUGRGL0RQV3DXO&DQDUW´&LWWjGHO9DWLFDQRst September 2018. 317 On this distincive majuscule, see in particular HUNGER, (SLJUDSKLVFKH\$XV]HLFKQXQJVPDMXVNHO\$OVRHUNGER, Minuskel und Au-

V]HLFKQXQJVVFKULIWHQCAVALLO6FULWWXUHOLEUDULHHVFULWWXUHHSLJUD¿FKHDQGPRUHUHFHQWO\ORSINI6FULWWXUHHSLJUD¿FKHHVFULWWXUH librarie and RHOBY, Epigraphica-Palaeographica. 318 CANART, Écritures livresques chypriotes 66. Canart dates this manuscript to the 13th century. It is available online: https://digi.vatlib.

it/view/MSS\_Vat.gr.1840 (19.09.2022). 319 This manuscript is accessible online: https://gallica.bnf.fr/ark:/12148/btv1b10721760p/f13.item (19.09.2022).

f. 145r \_\_1 ਥʌȠȣȡĮȞȓȦȞ ȝȣıIJȘȡȓȦȞ ȝȘį ਕıșİȞૌ ȥȣȤૌ \*RDU S OO ±\$UUDQ] S ± \_ <sup>12</sup>ȉȞਲȝȑȡĮȞʌ઼ıĮȞਡȖȖİȜȠȞİੁȡȒȞȘȢȈȣȖȖȞȫ\_13ȝȘȞ«\*RDUSOO±\_18ǻȑıʌȠIJĮȀȪȡȚİʌĮIJȡIJȞ ȠੁțIJȚȡȝȞțĮĬİઁȢʌȐ\_19ıȘȢʌĮȡĮțȜȒıİȦȢ«\*RDUSOO±\$UUDQ]S±\_21«ਕʌઁʌĮȞIJઁȢ ȡȖȠȣ\_22ʌȠȞȘȡȠ૨**ਥȟȐȡʌĮıȠȞਥȞ**<sup>320</sup> ʌĮȞIJįȡȖ\*RDUSOO±\$UUDQ]S±\_\_

f. 145v \_\_1 ਕȖĮșıȪȞĮȥȠȞțĮțĮIJĮȟȓȦıȠȞਕțĮIJĮțȡȓ\_<sup>2</sup> IJȦȢ«\*RDUSOO±\$UUDQ]S± \_ 6 ȆȡȩıȤİȢȀȪȡȚİȘıȠ૨ȋȡȚıIJȑĬİઁȢਲȝȞਥȟਖȖȓȠȣțĮIJȠȚțȘ\_<sup>7</sup> IJȘȡȓȠȣ«\*RDUSOO±\$UUDQ]S ±\_20 ǼȤĮȡȚıIJȠ૨ȝȑȞıȠȚȀȪȡȚİĬİઁȢਲȝȞਥʌIJૌȝİIJĮȜȒȥİȚIJȞ\_21 ਖȖȓȦȞ\*RDUSOO± \$UUDQ]S±\_22 ıȠȣȝȣıIJȘȡȓȦȞਘįȦțĮȢਲȝȞਥʌ¶\*RDUSO\$UUDQ]S±\_\_

f. 146r \_\_1 İİȡȖİıȓțĮਖȖȚĮıȝțĮੁȐıİȚIJȞȥȣȤȞ\*RDUSOO±\$UUDQ]S±\_<sup>13</sup> ǼȤੑʌȚıșȐȝȕȦȞȠȢ\_14 İȜȠȖȞIJȠ૨ȢİȜȠȖȠ૨ȞIJȐȢıİȀȪȡȚİțĮਖȖȚȐȗȦȞ\*RDUSOO±\_21 ıȑ İੁȡȒȞȘȞIJțȩıȝıȠȣįȫȡȘıĮȚIJĮȢਥț\_\_>țȜȘıȓĮȚȢ@\*RDUSO

f. 146v >ਥț@\_\_<sup>1</sup> țȜȘıȓĮȚȢıȠȣIJȠȢੂİȡİ૨ıȚIJȠȢȕĮıȚȜİ૨ıȚȞਲȝȞ\*RDUSO\_7 «İȤȜİȖȠȝȑȞȘਥȞ IJıțİȣȠijȣȜĮțȓ\_<sup>8</sup> ȞȣıșĮȚțĮIJİIJȑȜİıșĮȚıȠȞİੁȢIJȞਲȝİIJȑȡĮȞ\*RDUSOZLWKWLWOHİȤਥȞ IJıȣıIJİȜĮȚIJਚȖȚĮ\$UUDQ]S±\_17 țĮİੁȢIJȠઃȢĮੁȞĮȢIJȞĮੁȫȞȦȞਕȝȒȞ\*RDUSOO± \$UUDQ]S\_19șİȓĮȜİȚIJȠȣȡȖȓĮIJȞʌȡȠȘȖȚ\_20ĮıȝȑȞȦȞİȤIJોȢʌȡȠșȑıİȦȢ\_21 ȀȪȡȚİĬİઁȢਲȝȞ ਫ਼ʌȠįİȓȟĮȢਲȝȞIJઁȝȑȖĮIJȠ૨IJȠ\_22 IJોȢıȦIJȘȡȓĮȢȝȣıIJȘȡȓȠȞıઃੂțȐȞȦıȠȞਲȝ઼Ȣ\_\_

The preserved sections from the Liturgy of Saint Basil come from the anaphora and the dismissal rite.321 In SDUWLFXODUZH¿QG


WKHLQVWLWXWLRQQDUUDWLYHȀĮIJȑȜȚʌİįਲȝȞਫ਼ʌȠȝȞȒȝĮIJĮIJȠ૨ıȦIJȘȡȓȠȣĮIJȠ૨ʌȐșȠȣȢI<sup>v</sup> , ll. 3–22). This is not distinguished in the manuscript by a new line or with a capital letter;


WKHNHIDORNOLVLDSUD\HUǻȑıʌȠIJĮȀȪȡȚİʌĮIJȡIJȞȠੁțIJȚȡȝȞțĮĬİઁȢʌȐıȘȢʌĮȡĮțȜȒıİȦȢII<sup>r</sup> , l. 18 – 145v , l. 5);

WKHSUD\HUEHIRUHFRPPXQLRQȆȡȩıȤİȢȀȪȡȚİȘıȠ૨ȋȡȚıIJȑĬİઁȢਲȝȞਥȟਖȖȓȠȣțĮIJȠȚțȘIJȘȡȓȠȣI<sup>v</sup> , ll. 6–19);

WKHSUD\HUDIWHUFRPPXQLRQǼȤĮȡȚıIJȠ૨ȝȑȞıȠȚȀȪȡȚİĬİઁȢਲȝȞਥʌIJૌȝİIJĮȜȒȥİȚIJȞਖȖȓȦȞII<sup>v</sup> , l. 20 – 146r , l. 12);

WKHRSLVWKDPERQRVSUD\HUWLWOHǼȤੑʌȚıșȐȝȕȦȞȠȢİȜȠȖȞIJȠ૨ȢİȜȠȖȠ૨ȞIJȐȢıİȀȪȡȚİțĮਖȖȚȐȗȦȞ (ff. 146r , l. 13 – 146v , l. 7)

 WKH SUD\HU WR EH VDLG LQ WKH VNHXRSK\ODNLRQ WLWOH İȤ ȜİȖȠȝȑȞȘ ਥȞ IJ ıțİȣȠijȣȜĮțȓ ȞȣıșĮȚțĮIJİIJȑȜİıșĮȚıȠȞİੁȢIJȞਲȝİIJȑȡĮȞI<sup>v</sup> , ll. 7–17).

 <sup>320</sup> ਕʌȩıIJȘıȠȞLQ\*RDUDQG\$UUDQ]

 <sup>321</sup> On this liturgy see, for instance, H. ENGBERDING, Das eucharistische Hochgebet der Basileiosliturgie: textgeschichtliche Untersuchungen und kritische Ausgabe. Münster 1931, and J. R. K. FENWICK, The Anaphoras of Saint Basil and Saint James: an Investigation into their Common Origin. Rome 1992. 322 \*RDUSO\$UUDQ]S

Figure 53 – f. 146r : *scriptio inferior* in dark brown, running parallel to the *scriptio superior* in light blue. Pseudocolour processed image by Giulia Rossetto (© Saint Catherine's Monastery, Sinai, Egypt)

A notable gap occurs between f. 142v and f. 145r : among other items, the epiclesis and intercessions for the living and the dead (diptychs) are missing. How many folia did the lost text occupy? A comparison with WKHWH[WRIWKH/LWXUJ\RI6DLQW%DVLOSUHVHQWHGLQ\$UUDQ]LVDKHOSIXOLQGLFDWRU,QIDFWRQHIROLRRI6LQJU FRUUHVSRQGVWRDSSUR[LPDWHO\OLQHVLQ\$UUDQ]%\WKLVFDOFXODWLRQVXFKOLQHVDUHPLVVLQJKHUH and it may therefore be supposed that at least two folia (i.e. one bifolio) have been lost. I stress that this is a minimal estimate because the missing section included the diptychs for the dead and the living, whose length could vary. However, if there was only one missing bifolio, it must therefore have formed the centre of its quire.

7KHEHJLQQLQJRIWKH/LWXUJ\RIWKH3UHVDQFWL¿HG\*LIWVLVIRXQGRQORII<sup>v</sup> , its title preceded by DGHFRUDWLYHOLQH7KHWLWOHਲșİȓĮȜİȚIJȠȣȡȖȓĮIJȞʌȡȠȘȖȚĮıȝȑȞȦȞLVWKHPRVWFRPPRQO\IRXQGDQGLWLV mainly attested in 12th century manuscripts.3231H[WWRLWDUHZULWWHQWKH¿UVWWZROLQHVRIWKHSURWKHVLV prayer İȤIJોȢʌȡȠșȑıİȦȢ ȀȪȡȚİĬİઁȢਲȝȞਫ਼ʌȠįİȓȟĮȢਲȝȞIJઁȝȑȖĮIJȠ૨IJȠ IJોȢıȦIJȘȡȓĮȢȝȣıIJȘȡȓȠȞıઃੂțȐ-ȞȦıȠȞਲȝ઼ȢZKLFKLVDEVHQWIURPERWK\*RDUDQG\$UUDQ]\$FFRUGLQJWR\$OH[RSRXORVWKHHDUOLHVWPDQXVFULSW FRQWDLQLQJDSURWKHVLVULWXDOIRUWKH/LWXUJ\RIWKH3UHVDQFWL¿HGLVWKHthFHQWXU\&U\SWīȕ;;'LNW\RQ 17912).324 This ritual could take place at various moments of the liturgy; here in the *scriptio inferior* of Sin. gr. 960, it occurs—as it does in the majority of sources—before the beginning of the liturgy.325 The prayer

<sup>323</sup> S. ALEXOPOULOS7KH3UHVDQFWL¿HG/LWXUJ\LQWKH%\]DQWLQH5LWH\$&RPSDUDWLYH\$QDO\VLVRILWV2ULJLQ(YROXWLRQDQG6WUXFWXUDO Components. Leuven 2009, 55–58. 324 ALEXOPOULOS3UHVDQFWL¿HG/LWXUJ\

<sup>325</sup> ALEXOPOULOS3UHVDQFWL¿HG/LWXUJ\±\$OH[RSRXORVPDLQWDLQVWKDWWKLVLVWKHDQFLHQWSODFHRIWKHSURWKHVLVLQWKH%\]DQWLQH

LQ6LQJULVYHU\VLPLODUWRWKDWHGLWHGE\\$OH[RSRXORVǻȑıʌȠIJĮȀȪȡȚİĬİઁȢıȦIJȡਲȝȞ326 Only the *incipit* differs.

)LQDOO\LWLVZRUWKQRWLQJWKDWWKH/LWXUJ\RIWKH3UHVDQFWL¿HGLVGLUHFWO\SUHFHGHGE\WKDWRI%DVLO7KLV PHDQVWKDW&KU\VRVWRP¶V/LWXUJ\²LILWZDVSUHVHQWLQWKHRULJLQDOPDQXVFULSW²PXVWKDYHEHHQ¿UVWLQRUGHU Therefore, wherever the original codex was written, the Liturgy of Chrysostom had already prevailed over that of Saint Basil.327 This agrees with the proposed dating of the folia to the early 12th century.

Figure 54 – Initial letters (from left to right) on ff. 142v , 145v , 146r . Pseudocolour processed images by Keith Knox (© Saint Catherine's Monastery, Sinai, Egypt)

Figure 55 – f. 146v EHJLQQLQJRIWKH/LWXUJ\RIWKH3UHVDQFWL¿HG\*LIWV*scriptio inferior* in dark brown, *scriptio superior* in ochre). Pseudocolour processed images by Giulia Rossetto (© Saint Catherine's Monastery, Sinai, Egypt)

liturgical formularies. Gifts were prepared in the skeuophylakion, which was originally a separate structure apart from the church. In current practice, the prothesis ritual takes place during kathisma 18 at the prothesis niche within the church itself. 326 ALEXOPOULOS3UHVDQFWL¿HG/LWXUJ\±¿UVWSUD\HU

<sup>327</sup> PARENTI, La "vittoria"; S. ALEXOPOULOS7KHLQÀXHQFHRI,FRQRFODVPRQ/LWXUJ\\$&DVH6WXG\LQ:RUVKLS7UDGLWLRQVLQ\$UPHQLD and the Neighboring Christian East. An International Symposium in Honor of the 40th Anniversary of Saint Nersess Armenian Seminary, ed. R. R. Ervine. Crestwood, New York 2006, 127–137.

#### SUMMARY

\$VSDODHRJUDSKLFDOSHFXOLDULWLHVDQGFRPSDULVRQVZLWKGDWHGFRGLFHVVXJJHVWWKH¿YHH[WDQWVHFWLRQVRIWKH Euchologion Sin. gr. 960 + Sin. gr. NF M 11 [A] + Sin. gr. NF M 22 [B] + Sin. gr. NF M 79 [C] were all written by the same hand in the second half of the 12th century in the Levant (possibly in Cyprus or in Syria/ Palestine).3287KLVLVFRQ¿UPHGE\DVHULHVRISHUWLQHQWFOXHVWKHHPSOR\PHQWRIDYHU\GDUNLQNWKHXVHRID minuscule that shows evident similarities with the epsilon style,329 the recourse to the unusual colours of red-SLQNDQGJUH\F\DQLQWKHGHFRUDWLYHHOHPHQWVDQGVRPHVSHFL¿FSHFXOLDULWLHVRIFRQWHQW7HOOLQJLQWKLVODVW respect is the presence of the Liturgy of Saint Basil at the beginning of the manuscript, and the second prayer ਙȜȜȘIRUWKHNRO\EDRIWKHVDLQWV

Seven and half folia of the prayer book contain occasional prayers: they deal with adoption, travel, agri-FXOWXUHDQGSXUL¿FDWLRQLVVXHVDQGDUHORFDWHGEHWZHHQWKHEDSWLVPDOULWHDQGWKHਕțȠȜȠȣșȓĮİੁȢਕıșİȞȠ૨ȞIJĮȢ This section does not have a proper title, but can however be considered an integral subgroup because separated by decorative elements from what comes before and what follows.

Once the writing was complete, the copyist of Sin. gr. 960 turned to its rubrication and decoration. He also intervened in the text with sporadic corrections (hence my categorisation of "editor"). It is impossible to know how much time passed between the writing of the codex and the correcting. Whatever the case, since one and the same person was responsible for writing, decorating and correcting the manuscript, my overall impression is that the scribe who created it did so for his own private use. This could also explain why this codex does not show heavy traces of use: only two annotations by later users are present (on f. 24r and f. 124v ).

The scribe accomplished his work in a not so very wealthy *milieu*. In favour of this hypothesis is the fact WKDWLQRUGHUWRUHDOL]HWKH(XFKRORJLRQWKHFRS\LVWKDGUHFRXUVHWRUHF\FOHGEDGO\VKDSHGDQGEDGO\ZRUNHG parchment. 124 folia of Sin. gr. 960 + Sin. gr. NF M 11 [A] + Sin. gr. NF M 22 [B] + Sin. gr. NF M 79 [C] are palimpsests and originate from two different liturgical manuscripts. The recycled sheets were reused in their original state; they were only slightly trimmed at the edges.

7KH ROGHU RQHLVD6WLFKHUDULRQDPRQDVWLF VWXG\DQG UHIHUHQFH ERRN RI VPDOO VL]H RILWV IROLDDUH found as *scriptio inferior* of Sin. gr. 960 + Sin. gr. NF M 11 [A] + Sin. gr. NF M 22 [B]. The liturgical text—of ZKLFKDERXWRQHWKLUGLVH[WDQW²LVDFFRPSDQLHGE\3DOHR%\]DQWLQHPXVLFDOQRWDWLRQRIWKH&RLVOLQW\SHDWD stage between Coislin IV and V), dating back to the second half of the 11th century. This neumatic notation of Palestinian origin was no longer in use after the mid 12thFHQWXU\E\ZKLFKWLPHWKH0LGGOH%\]DQWLQHQRWDtion—precise in its description of intervals (diastematic notation)—had prevailed. While this explains why the Sticherarion was chosen for erasure, it also sets a possible *terminus post quem* for the *scriptio superior* after the middle of the 12th century. Moreover, the Palestinian origin of the musical notation allows for the cautious supposition that the Sticherarion was written in a Palestinian *milieu*: this would mean that these folia were written, erased, and re-written in the same region (Palestine), or otherwise one that was closeby (e. g. Sinai).

The four more recent palimpsest folia (141, 142, 145, 145) contain fragments from the end of the Liturgy RI6DLQW%DVLODQGWKHEHJLQQLQJRIWKH/LWXUJ\RIWKH3UHVDQFWL¿HG\*LIWVZULWWHQLQDPLQXVFXOH*jȝİȞGLVWHQdu*. It is likely that the folia originally belonged to a Euchologion manuscript, probably datable to the early 12th century. Worth noting are the following observations: 1) the chronological distance between the writing of the *scriptio inferior* and the *scriptio superior* is not large, namely a maximum of 50 years; 2) surprisingly, the Euchologion in the *scriptio inferior* seems to be more "innovative" in its content than that in the *scriptio superior*. In fact, while the order of the liturgies in the *scriptio inferior* would have been Chrysostom, Basil, 3UHVDQFWL¿HGLQWKH*scriptio superior*LWZRXOGKDYHEHHQ%DVLO&KU\VRVWRP3UHVDQFWL¿HG7KLVPD\PHDQ that the erased folia from the Euchologion originate from a place where the formulary of Chrysostom had already triumphed over that of Basil, whereas the *scriptio superior* was written in a more conservative environment. Yet the place of the copying of these four palimpsest folia cannot be pinpointed with any certainty, since manuscripts written in the style *jȝİȞGLVWHQGX* are attested in various locations, including Cyprus and Palestine.

 <sup>328</sup> So far, the manuscript has been variously dated to the 12th, 13th, and 14th centuries. 329 This style was mostly employed for writing scriptural and liturgical works, and this also accords with Sin. gr. 960 + Sin. gr. NF M 11 [A] + Sin. gr. NF M 22 [B].

We do not know when Sin. gr. 960 + Sin. gr. NF M 11 [A] + Sin. gr. NF M 22 [B] + Sin. gr. NF M 79 [C] entered Saint Catherine's manuscript collection, or in what condition. What is certain is that at some point in its history—at the latest in 1734 when the Marthales Library was built—the main bulk of the Euchologion was brought to the newly constructed library and assigned the shelfmark Sin. gr. 960, while a number of loose quires (nowadays catalogued with the shelfmarks Sin. gr. NF M 11, Sin. gr. NF M 22, and Sin. gr. NF M 79) were left behind in a room under the Chapel of Saint George along the monastery's northern wall, namely the SODFHZKHUHWKH1HZ)LQGVZHUHGLVFRYHUHGLQ,QDGGLWLRQDQXQVSHFL¿HGQXPEHURITXLUHVZHQWORVW The possibility that some further missing quires from the same manuscript may yet come to light among the Sinai New Finds should not be discounted.

## SIN. GR. 962

**CATALOGUES**: Aland l 912; Dmitrievskij II 64–75 (nr. 6); GARDTHAUSEN, Catalogus 206; KAMIL, Catalogue 110 (nr. 1291).

In addition to the above catalogues, Sin. gr. 962 (Diktyon 59337) was described by Antonin Kapustin in his unpublished 1870 catalogue (see **Figure 56** below), held in the monastery's archive. He describes the codex as a bound Euchologion of 202 folia containing the three liturgies and prayers for various occasions, written in a very neat, easily legible, rounded hand in brown ink.

Figure 56 – Antonin Kapustin's description of Sin. gr. 962 in his 1870 unpublished catalogue (© Saint Catherine's Monastery, Sinai, Egypt)

**BIBLIOGRAPHY**: ALEXOPOULOS 3UHVDQFWL¿HG /LWXUJ\ Q ANTONIADES, \$țȠȜȠȣșȓĮȚ IJȠȣ İıʌİȡȚȞȠȪ; ARRANZ,9rSUHV E\]DQWLQHV112; ARRANZ0DWLQHV E\]DQWLQHV ,, –95; ARRANZ, Petites Heures 61–63, 74; ARRANZ, Infermi 301; BALDANZA, Matrimonio 317; BORNERT, Commentaires 162 n. 1; GÉHIN – FRØYSHOV, Nouvelles découvertes 177, n. 36 and 38; JACOB, Une version géorgienne inédite; JACOB, Histoire du formulaire grec 229–232; JANERAS, La partie vespérale; MORAITIS/DPHVVHGHVSUpVDQFWL¿pV PARENTI, La "vittoria" 37;330 PARENTI, La preghiera della cattedra 160 n. 51; PARENTI, L'anafora di Crisostomo 198, 263, 265, 271, 275, 279, 293, 294, 295, 311, 312, 313, 314, 319, 323, 382, 395, 413, 418, 431, 504, 505, 507, 567; RADLE6LQDL\*UHHN1(0īQ RAPP, Brother-Making 266, 284; ROSSETTO, Building the Euchologion 71–72; TAFT, The Diptychs 101, 140; TAFT, Precommunion Rites 104–105, 165, 203, 390, 529; TAFT, The Communion 175, 180, 492, 614, 616, 639, 652–695, 739, 750; TAFT – PARENTI, Il grande ingresso 260, 263, 270, 275, 288, 298, 539, 568, 587, 610, 612, 706; Velkovska – Parenti 472.

**SPECIMINA**7KH GLJLWL]HGPLFUR¿OP RIWKLVPDQXVFULSWLV DYDLODEOH RQOLQH DWWKH ZHEVLWH RIWKH /LEUDU\ RI Congress.331 High-quality photographs of folia 182r –187v are available online at https://sinai.library.ucla.edu. *Specimina* of selected folia feature in this chapter.

 <sup>330</sup> The third ambo-prayer of the Liturgy of Saint Basil is on ff. 33v –34r , not on f. 21r as indicated by Parenti. 331 https://www.loc.gov/item/00271074827-ms/ (19.09.2022).

#### 158 Sin. gr. 962

#### *SCRIPTIO SUPERIOR*: EUCHOLOGION

#### ff. 1r –202v ; Palestine?, second half of the 11th century: Euchologion.

#### CODICOLOGY

Sin. gr. 962 is a bound codex. Its binding is leather on wood, with a visible fabric layer and remnants of a tie-on back. It could be described as a "desert binding", constructed in the genuine Greek style but rather crude and simple, and showing signs of economy in the making—for example in its piecemeal cover contrived from two pieces of leather overlapping around the centre of the binding. This was surely not the product of a sophisticated and perhaps wealthy *milieu* with access to high quality materials, and not likely, therefore, to have come IURP&RQVWDQWLQRSOHRU&UHWHZKHUHYHU\GLIIHUHQWOHYHOVRI¿QLVKZHUHWKHQRUP7KHDEVHQFHRIDQ\WRROHG decoration serves only to reinforce this conclusion (**Figures 57, 58, 59**). Further, this kind of binding was in use for a long time, from the 9th to the 17th century.332

Figure 57 – Binding: spine (© Saint Catherine's Monastery, Sinai, Egypt)

Figure 58 – Binding: tail edge (© Saint Catherine's Monastery, Sinai, Egypt)

 <sup>332</sup> I am grateful to Nicholas Pickwoad and Georgios Boudalis for fruitful conversations and advice regarding this binding.

Figure 59 – Binding: back cover (© Saint Catherine's Monastery, Sinai, Egypt)

The codex is made up of 202 parchment folia and is incomplete at both beginning and end. Indisputably PLVVLQJDUHWKH¿UVWIROLRRIWKH¿UVWTXLUH²RULJLQDOO\FRQMRLQHGZLWKIWKHODVWIROLRRI4XLUH²RULJLQDOO\ conjoined with f. 61; and the last folio of the last quire—originally conjoined with f. 196. The quality of the SDUFKPHQWLVORZLWVFRORXULV\HOORZLVKDQGWKHGLIIHUHQFHEHWZHHQÀHVKDQGKDLUVLGHLVQRWLFHDEOHIROOLFOHV are clearly visible and natural holes are present (ff. 90, 129, 130, 140, 145 153, 170, 172, 177, 180, 189, 190). Folia 182 to 187 are palimpsest. These all belong to Quire 23, which was added at a later stage (13th century) in substitution for the original quire. The parchment of this quire is stiffer than that of the rest of the manuscript.

The manuscript (including binding) measures 150×100×80 mm, while the typical folio dimensions are 140×100 mm. The writing is arranged in a single column with 15 lines per folio and letters 2mm high. The *Schriftspiegel* is 95×60 mm (f. 84r ). Circular prickings are visible on those folia which have not been trimmed, probably made with with an awl or the arm of a compass. The ruled lines were drawn with a drypoint, 6mm apart and tally with Sautel-Leroy type 10A1m. According to the *Repertoire*, this type is also attested in the 10th century manuscripts Messin. S. Salv. 116 [Diktyon 40777] (measuring 201×140 mm and containing the *Exposition of the Orthodox Faith* and *On Heresy* by John of Damascus) and Par. Suppl. gr. 1248, f. 163 [Diktyon 53912] (measuring 230×175 mm and containing a fragment from the *Preparation for the Gospel* by Eusebius of Caesarea).333

All 202 folia carry modern numbering (in pencil) in the upper-outer corner of each *recto*. <sup>334</sup>2QWKH¿UVWH[- WDQWIROLRRIWKHFRGH[DODUJHQXPEHUWKUHHDQGWKHLQGLFDWLRQRIWKHPDQXVFULSW¶VWLWOHLQ\*UHHNǼȤȠȜȩȖȚȠȞ are visible in the upper margin, both in pencil (**Figure 60**). Numbers 68 and 100 are repeated twice, one in the upper outer corner, one in the middle of the upper margin. There is no trace of older foliations.

<sup>333</sup> J.-H. SAUTEL jO¶DLGHGX¿FKLHU-/HUR\5pSHUWRLUHGHUpJOXUHVGDQVOHVPDQXVFULWVJUHFVVXUSDUFKHPLQ7XUQKRXW 1995, 95. 334 The foliation was probably applied after 1888. This was when Alekseij Dmitrievskij visited the monastery in order to study the

Sinai Euchologia. His descriptions contain several mistakes in folia numbering, indicating that the manuscripts were probably not then foliated (see, for instance, the descriptions of Sinai Euchologia in Dmitrievskij II).

Figure 60 – f. 1r , upper margin (© Saint Catherine's Monastery, Sinai, Egypt)

The folia are arranged in 25 quires: these comprise 18 quaterniones and one ternio (see schemes below). Quire 23 (namely the ternio) was added at a later stage, and clearly replaces an original quire, now lost. Single IROLDWRJHWKHUIRUPDQDUWL¿FLDOELIROLR<sup>335</sup>

The quire structure is as follows: Quire 1: 1×8–1 (7), Quires 2–4: 3×8 (31), Quire 5: 1×6 (37), Quire 6: 1×6+1 (44), Quires 7–8: 2×8 (60), Quire 9: 1×12–1 (71), Quire 10: 1×14 (85), Quires 11–22: 12×8 (181), Quire 23: 1×6 (187), Quire 24: 1×8 (195), Quire 25: 1×8–1 (202).

The folia in the quires follow Gregory's rule with two exceptions: one is f. 41 (a single, unconjoined folio, located in Quire 6), and the second between Quires 9 and 10 (ff. 71–72).336

4XLUHPDUNVDUHYLVLEOHLQWKHFHQWUHRIWKHXSSHUPDUJLQRIWKH¿UVWIROLRRIDOPRVWHYHU\TXLUH337 Two kinds of quire signatures are extant, both in Greek: the oldest was written with red ink (the same that is used in the rubrics) by the scribe who wrote the Euchologion, and is preceded by a cross;338 the more recent, by the copyist who added Quire 23 (**Figure 61**). This is clear on palaeographical grounds and from the kind of ink used.

The following table shows the existing distribution of quire marks across the manuscript.


<sup>335</sup> AGATI, Manuscript Book 145. 336 As indicated above, there is a missing folio between ff. 71 and 72, i.e. the last of Quire 9. 337 Occasionally quire signatures are not visible because they have been cut away. 338 The inclusion of crosses before the quire marks seems typical in codices of Cypriot and Palestinian origin. See B. MONDRAIN, Les signatures des cahiers dans les manuscrits grecs, in: Recherches de codicologie comparée: la composition du codex au Moyen Âge, en Orient et en Occident, ed. Ph. Hoffmann. Paris 1998, 39, and STEFEC, Anmerkungen 126, n. 38.

Sin. gr. 962 161


Figure 61 – f. 94r GRXEOHTXLUHPDUNȚȕૼROGHVWRQWKHOHIWPRUHUHFHQWRQWKHULJKW (© Saint Catherine's Monastery, Sinai, Egypt)

Quire structure of Sin. gr. 962339

339 The dots indicate single folia.

Sin. gr. 962 163

#### 164 Sin. gr. 962

As is clear from the presence of reinforcement binding strips, the double quire signatures, and the addition of a quire at a later stage (Quire 23), the book-block has been re-sewn at least once, and thus the present binding is not the original. It is not possible to establish with certainty when the re-binding of the codex took place, but the reinforcement strips and the palimpsest quire at least provide a clue which would point to the 13th century.

The reinforcement binding strips are made of paper and provide an outside "wrapping" for almost every quire (with the exception of Quires 10, 11, 12, 14, 20, 23, and 24). Moreover, in Quire 1 an additional strip is located in the middle of the quire, between f. 3 and f. 4, and the same happens for Quire 5. An interesting detail is the Arabic and Latin writing on a number of these paper strips, namely those which are located close to Quires 2, 3, 4 (Arabic) and Quires 15, 18, 19, 25 (Latin). The Latin writing is an ancient Gothic script that can be dated to the 11th–12th centuries,340 thereby offering a *terminus post quem* for the date of the rebinding (**Figure 62**). Furthermore, Quire 23 was added quite probably in the 13th century, indicating a *terminus ad quem* also.

Figure 62 – Paper reinforcement strip with Latin writing between Quires 18 and 19 (© Saint Catherine's Monastery, Sinai, Egypt)

That the manuscript was reworked and repaired is also evident in a number of paper repairs applied in the upper outer corner of ff. 53r , 57r , 193v , 194v , and 195v (**Figure 63**). Ff. 115 and 156 were also repaired with twine (**Figure 64**).

 <sup>340</sup> Latin communities were present in the Levant at the time of the crusades. ,DPWKDQNIXOWR'DYLG\*DQ]IRUKLVSDODHRJUDSKLFDO feedback. See also A. DEROLEZ, The Palaeography of Gothic Manuscript Books: from the Twelfth to the Early Sixteenth Century. Cambridge 2003.

Figure 63 – f. 57r : paper repair (© Saint Catherine's Monastery, Sinai, Egypt)

Figure 64 – f. 156r : twine repair (© Saint Catherine's Monastery, Sinai, Egypt)

The codex has been subject to frequent use, as a number of physical traces make clear.




#### PALAEOGRAPHY

With the exception of Quire 23, the codex is written in a formal upright minuscule in brownish ink, which recalls the "*Perlschrift*" (see above, **Figure 61**). The hand of the copyist is disciplined: the *ductus* is slow and the form rounded. The breathings are angular. The writing is almost always pendent from the ruled line. /HWWHUVȕȖįİȘȞțIJijZKHUHWKH\RFFXUZLWKLQZRUGVDSSHDULQERWKPDMXVFXOHDQGPLQXVFXOHIRUP 0DMXVFXOHȖ DQGIJ DUHFKDUDFWHUL]HGE\WKHLUKLJKIRUPĭVRPHWLPHVKDVDFURVVDVDDWDLOGHFRUDWLRQI<sup>v</sup> ). Abbreviations for *nomina sacra* are regular. Other abbreviations are sporadically used, especially those for ĮȚȘȞȘȢțĮȓȠȞȦȞ\$OVRQRWDEOHDUHWKHOLJDWXUHVIRUșĮI<sup>v</sup> İȞ<sup>v</sup> ıı<sup>v</sup> țİ<sup>v</sup> ). Moreover, the rubrics are written in red in a distinctive majuscule, a stylisation of the Alexandrian majuscule. Palaeographical comparisons suggest a date in the second half of the 11th century.3416LJQL¿FDQWVLPLODULWLHVH[LVWHVSHFLDOO\ZLWK

 <sup>341</sup> In the catalogues it is dated respectively 11th–12th century (GARDTHAUSEN, Catalogus 206; Dmitrievskij II 64; KAMIL, Catalogue

manuscripts Par. Suppl. gr. 905342 (dated 1055 – Diktyon 53591), Vind. theol. gr. 63343 (dated 1061 – Diktyon 71730), and Laur. Plut. 4.16344 (dated 1062 – Diktyon 15932).

0DUJLQDOQRWHVLQWHUOLQHDUDGGLWLRQVDQGFRUUHFWLRQVPDGHE\¿YHGLIIHUHQWODWHUKDQGVDOVRIHDWXUHLQ6LQ JU7KH\DUHFKDUDFWHUL]HGE\WKHLULQHOHJDQFHDQGLQDFFXUDF\WKHZULWHUVHHPVEDUHO\WRKDYHEHHQOLWHU-DWHLQ\*UHHN7KLVKDVPDGHGDWLQJWKHPGLI¿FXOWEXW,ZRXOGVXJJHVWDSHULRGDURXQGWKHth–14th centuries.

Hand 1 wrote Quire 23 (ff. 182–187) in a 13th-century script which seems to be attempting to imitate the 11th-century "*Perlschrift*" of the original copyist. This same hand also introduced the more recent numeration WRWKHTXLUHVZURWHȚȦțĮȤȦĮțİȓȝȝȠȞĮȤȩȢLQWKHRXWHUPDUJLQRII<sup>v</sup> , and also other notes in the margins of ff. 121v –122r and 126v –127r , which form comments, corrections, and supplements to prayers (**Figure 65**).

Hand 2 belongs to an Arabic speaker with some knowledge of Greek. He annotated Sin. gr. 962 in both Greek and Arabic.345 The Arabic is sound (though some spellings are rather vulgar), while the Greek is very inaccurate. According to Alexander Treiger, his notes may have been written at any time between the 12th and the 15th centuries.346

The majority of the notes are found in the section of the manuscript concerning baptism. In particular, those in Greek appear on ff. 14r , 15r , 16r , 18r , 22r , 24v , 29r , 33r , 34v , 49v , 50v , 62v , 71v , 72v , 73v , 82r , 100v , 103rv, 104r , 106r , 108v , 113v , 136v , and 139v . Those in Arabic—for the most part Arabic translations of the Greek rubrics, often abridged—occur on ff. 27r , 86r , 87r , 89v , 97r , 98r , 99r , 99v , 100r , 102v , 103r , 106v , 109r , 110v , 111r , 111v , 111r , 113v , 114r , and 187v .

There are only two instances of non-liturgical information in the manuscript, and these are in Arabic. The ¿UVW²DQRZQHUVKLSPDUN²LVRQIr (**Figure 66**), reading: "[belongs] to priest Luke" (it is unclear whether this is the same priest Luke who wrote the rest of the Arabic annotations, or the owner of the manuscript at another time). The second is found on f. 187v —a note almost completely washed away, which states that Sin. JUEHORQJHGWRWKHFKXUFKRI6DLQW(OLMDK7KLVPD\OLNHO\EHLGHQWL¿HGZLWKWKHFKDSHORIWKHVDPHQDPH which is the last station for pilgrims before the ascent to Mount Sinai, and at the present time a ruin.347 F. 187 is the last folio of the quire that was added by Hand 1. This would suggest, therefore, that Hand 2, which we can observe in the lower margin of f. 187v , is surely more recent than Hand 1.

Hand 3 wrote two short marginal comments on ff. 113v and 147r in a very dark ink. It seems to be marginally more trained than Hand 2 (**Figure 67**).

Hand 4 added a note on f. 114v EHWZHHQWKHǼȤİੁȢIJઁਕʌȠȜȠ૨ıĮȚʌĮȚįȠȞDQGWKHਝțȠȜȠȣșȓĮIJȞਖȖȓȦȞ ĬİȠijĮȞȓȦȞ7KHIROLRKDVEHHQH[SRVHGWRZDWHUGDPDJHKHQFHWKHKDORVDQGWKHJUHHQFRORXUZKLFKFKDU-DFWHUL]HVWKHZULWLQJPD\EHGXHWRDQHOHPHQWRIFRSSHULQWKHLQN&RSSHULVNQRZQWRHPLWJUHHQFRPSRXQGV when it comes into contact with organic matter348 (**Figure 68**).

<sup>110 [</sup>nr. 1291]), and 12th century (Kapustin's 1870 unpublished catalogue; Aland l 912; ARCHIM. EU. ANTONIADESȆİȡȓIJȦȞİȞIJĮȚȢ ȚİȡĮȓȢȘȝȫȞĮțȠȜȠȣșȓĮȚȢIJȠȣİıʌİȡȚȞȠȪțĮȚIJȠȣȩȡșȡȠȣİȣȤȫȞ*DChAE*ȆİȡȓȠįȠȢī ±7KHUHPDLQLQJELEOLRJUDSK\ follows the dates indicated in the catalogues, except R. BORNERT/HVFRPPHQWDLUHVE\]DQWLQVGHODGLYLQHOLWXUJLHGX9,,HDX;9H siècle. Paris 1966, 162 n. 1, who erroneously writes that the codex is dated 9th–10th century (he used Dmitrievskij as his source, but clearly made a mistake in the reading). 342 LAKE – LAKE, Dated Greek Minuscule Manuscripts IV (1935) 163, pl. 277–279. The manuscript is available online: https://gallica.

bnf.fr/ark:/12148/btv1b110048490?rk=321890;0 (19.09.2022). 343 LAKE – LAKE, Dated Greek Minuscule Manuscripts V (1936), 205, pl. 353–354. 344 LAKE – LAKE, Dated Greek Minuscule Manuscripts X (1939), 371, pl. 701, 702, 707. The manuscript is available online: http://mss.

bmlonline.it/?search=Plut.4.16 (19.09.2022). 345 A general discussion of the bilingual Greek–Arabic manuscripts of Saint Catherine's does not as yet exist. Greek and Arabic were

not always written by the same hand, but in a number of cases—as with Sin. gr. 962—this does occur. A further bilingual manuscript in which both languages were written by the same hand, and most certainly at the monastery itself, is Sin. ar. 116, a Greek– Arabic Lectionary dated 995–996 and the work of scribe John, son of Victor of Damietta and priest at Mount Sinai (G. GARITTE, Un évangéliaire grec-arabe du Xe siècle (cod. Sin. ar. 116), in: Studia Codicologica. Texte und Untersuchungen 124, ed. K. Treu. Berlin <sup>1977</sup>, 207–225). 346 Personal communication (29.03.2017). 347 FINKELSTEIN – OVADIAH%\]DQWLQH0RQDVWLF5HPDLQVDAHARI, Monastic Settlements 38–40. 348 I thank Véronique Rouchon of the Centre de recherche sur la conservation des collections – CRCC (Paris, Muséum National d'His-

toire Naturelle), expert on iron-gall inks, for her opinion (24.10.2016).

Sin. gr. 962 167

Hand 5 was responsible for a number of scribbles and *essais de plume* on ff. 7v , 8r , 16v , 42r , 44v , 51v , and 52r (**Figure 69**).

Figure 65 – Hand 1, outer margin (f. 181v ) (© Saint Catherine's Monastery, Sinai, Egypt)

Figure 66 – Hand 2, Arabic and Greek (ff. 27r , left, and 103r , right) (© Saint Catherine's Monastery, Sinai, Egypt)

168 Sin. gr. 962

Figure 67 – Hand 3, upper margin (f. 147r ) (© Saint Catherine's Monastery, Sinai, Egypt)

Figure 68 – Hand 4 (f. 114v ) (© Saint Catherine's Monastery, Sinai, Egypt)

Figure 69 – Hand 5 (f. 42r ) (© Saint Catherine's Monastery, Sinai, Egypt)

#### Sin. gr. 962 169

#### DECORATION

The manuscript was decorated in a simple and basic way by the same copyist who wrote the text. A clue to this process is visible on ff. 124v and 125r , where—in the external margin, which very fortunately has not been WULPPHG²WKHVFULEHKDVZULWWHQİȣȤ \_țI<sup>v</sup> DQGİȣȤ \_ȠI<sup>r</sup> ) in order to make a note of the initials which would be rubricated after the main text was complete (**Figure 70**).

Figure 70 – f. 124v İȣȤDQGțLQWKHH[WHUQDOPDUJLQ6DLQW&DWKHULQH¶V0RQDVWHU\6LQDL(J\SW

The colours used for the decoration are limited to red (the same as for the rubrics) and brownish (that used for the text). The following decorative elements are found:

1) Headpieces: 3v , beginning of the Liturgy of Saint Basil; 34v , beginning of the Liturgy of Saint John Chrysostom; 48r EHJLQQLQJRIWKH/LWXUJ\RIWKH3UHVDQFWL¿HG\*LIWV**Figure 71**).

2) Bars: 58r ǼȤĮIJȠ૨ȜȣȤȞȚțȠ૨<sup>r</sup> ǼȤĮIJȞʌĮȞȞȣȤįȦȞ<sup>v</sup> ǼȤĮਥȦșȚȞĮ<sup>r</sup> ǼȤİੁȢIJઁਕȞĮįોıĮȚ ȖȣȞĮțĮ<sup>v</sup> ǼȤਥʌਕijıİȦȢਖȝĮȡIJȚȞ<sup>r</sup> ǼȤਥʌıȣȝijȠȡઽ<sup>r</sup> ǼȤIJȠ૨ȞȚʌIJોȡȠȢIJોȢਖȖĮȢʌȝʌIJȘȢ 80r ǼȤİੁȢȞȠıȠ૨ȞIJĮȢ<sup>r</sup> ǼȤİੁȢIJઁțĮIJĮıijȡĮȖıĮȚʌĮȚįȠȞȜĮȝȕȞȠȞȞȠȝĮIJૌȘૼਲȝȡ<sup>v</sup> ਝțȠȜȠȣșĮ IJȞਖȖȦȞĬİȠijĮȞȦȞ<sup>r</sup> ǻȚĮțȠȞȚțİੁȢȝȞોıIJȡĮ<sup>v</sup> ǼȤIJોȢȖȠȞȣțȜȚıĮȢțĮਖȖĮȢȆİȞIJȘțȠıIJોȢ<sup>r</sup> , Apostle and Gospel readings for different celebrations and saints (**Figure 72**).

3) Initials in red, sometimes embellished with strokes, asterisks and crosses: 3v , 23v , 48r , 97r , 106v , 114v , 126v , 134v , 180v (**Figure 73**).

4) AsterisksLQWKHIRUPRIVPDOOÀRZHUVXVHGWRPDUNVHOHFWHGSDVVDJHV<sup>v</sup> , 69r , 71v , 75v , 76r , 77r , 78r , 79r , 80r , 80v , 81r , 81v , 82v , 83r , 83v , 84r , 84v , 85r , 102v , 111r , 115v , 120v , 123v , 126r , 126v , 127r , 133r , 136r (later hand), 138r , 139v (later hand), 141v , 142v , 148v , 155v , 172v , 177r , 191r , 192v , 195r (**Figure 74**).

The decoration is unfortunately not idiosyncratic enough to allow for the origin of the manuscript to be established. The scribe uses models which were widespread in Constantinople and the Levant, and which were subsequently disseminated elsewhere too (for instance Athos, Greece and Nicaea). One of the most peculiar decorative elements is the headpiece on f. 3v (**Figure 71**), which is comparable to the following *specimina*: Oxon. Auct. B. subt. 5, f. 256r (Diktyon 46967): Constantinople?, 11th century (CBM III.2, Abb. 96), Oxon. Laud. gr. 80, f. 24r (Diktyon 48302): unknown origin, mid 11th century (CBM III.2, Abb. 123), Oxon. Barocci 223, f. 323v (Diktyon 47511): unknown origin, late 11th century (CBM III.2, Abb. 180), Oxon. Clarke 47, f. 45r (Diktyon 47784): unknown origin, 12th century (CBM III.2, Abb. 251).

The mediocre quality of the decoration permits the conclusion that the origin is surely provincial.

Figure 71 – Headpiece (f. 3v ) (© Saint Catherine's Monastery, Sinai, Egypt)

Figure 72 – Decorative bars on f. 63r (above) and f. 74r (below) (© Saint Catherine's Monastery, Sinai, Egypt)

)LJXUH±=RRPRUSKLFLQLWLDOLQWKHIRUPRID¿VKI<sup>r</sup> ) (© Saint Catherine's Monastery, Sinai, Egypt)

Figure 74 – Asterisk (f. 12v ) (© Saint Catherine's Monastery, Sinai, Egypt)

#### CONTENT

This codex contains a prayer book (ff. 3v –172r ) which calls itself a Euchologion on f. 3v ǼȤȠȜંȖȚȠȞıઃȞĬİ The content is for the most part dedicated to prayers for various occasions. Because of the way it is arranged, \$UUDQ]²RQWKHEDVLVRI-DFRE¶VVWXGLHV²KDVFODVVL¿HGLWDVEHORQJLQJWRJURXS'RIWKH³HDUO\&RQVWDQWLnopolitan recension".349 Taft and Parenti prefer to speak of a "pre-iconoclast recension" rather than an "early Constantinopolitan recension".350

The prayer book is preceded by Ps.-Basil of Caesarea's *Sermon for the Instruction of Priests* (ff. 1r –3r ) and followed by a Lectionary section (Aland l 912), namely Apostle and Gospel readings for different celebrations and saints (ff. 172r –202v ).351 It is worth noting that in a number of instances the reference to the scriptural passage is incorrect. For instance, on f. 182r WKHVFULEHZULWHVਥțIJȠ૨țĮIJȦȐȞȞȘȞEXWZKDW actually follows is not the Gospel of John, but Luke 10:16–21. The change of content does not correspond to a change of quire.

The detailed content of Sin. gr. 962 is listed in the following table,352 with any peculiarities discussed in the IRRWQRWHV5HÀHFWLRQVRQERWKWKHDGGLWLRQVDQGFRUUHFWLRQVE\ODWHUKDQGVDQGWKHRFFDVLRQDOSUD\HUVIROORZ on from this.


<sup>349</sup> JACOB, Histoire du formulaire grec 229–232; M. ARRANZ, Les prières presbytérales des Petites Heures dans l'ancien Euchologe E\]DQWLQH*OCP* 39 (1973) 74. To the same group also belongs manuscript Sin. gr. 961. See in addition, R. F. TAFT, A History of the

Liturgy of Saint John Chrysostom V: The Precommunion Rites. Rome 2000, 104. 350 R. F. TAFT – S. PARENTI, Storia della liturgia di S. Giovanni Crisostomo. Volume II. Il Grande Ingresso. Grottaferrata 2014, 70, 270. 351 )RUWKHLGHQWL¿FDWLRQV,KDYHXVHGGREGORY, Textkritik I 343–386. 352 Inside <angular brackets> I supply titles or sections of text that are missing from the manuscript. 353 The *Sermon* by Ps.-Basil of Caesarea is acephalous in the manuscript and lacks a title. With minor differences, the text follows the

*recensio brevior* of the *Sermon for the Instruction of Priests* as published in PG 31, 1685–1688 (the *recensio fusior* of this same work is edited by P. P. JOANNOU, Discipline générale antique (IIe–IXe s.), II: Les canons des Pères grecs. Fonti. Fascicolo IX. Grottaferrata 1963, 187–191). The text of PG corresponds to that published in A. MAI, Nova Patrum Bibliotheca. VI. Rome 1853, 584, namely the text of manuscript Vat. gr. 2137 (Diktyon 68767), f. 2v (the codex has not yet been described in a catalogue, but is quoted in S. LILLA, I manoscritti vaticani greci. Lineamenti di una storia del fondo. Vatican City 2004, 82). Since one side of Sin. gr. 962 (about 15 lines) corresponds to seven lines of the PG, and since the missing part of the text (namely the beginning of the *Sermon*) corresponds to 14 lines of the PG, we may reasonably deduce that—as the codicological description has already suggested—one IROLRLVPLVVLQJDWWKHEHJLQQLQJRIWKHPDQXVFULSWQDPHO\WKH¿UVWIROLRRIWKH¿UVWTXLUH:HPLJKWVXSSRVHLQDGGLWLRQWKDWRWKHU folia or quires have been lost at the beginning of the manuscript. Against this, however, is the fact that in a number of manuscripts this same short work features at the very beginning. The Pinakes database registers 44 manuscripts containing this *Sermon*: nine follow the *recensio brevior*, and eleven date to the 11th–12th centuries. They are: Laur. Plut. 5.22 (Diktyon 15970); Athon. Vatopediou 555 (Diktyon 18699); Hierosol. Panaghiou Taphou 39 (Diktyon 35276); Lond. Add. 34060 (Diktyon 39106); Ambr. G 8 sup. (Diktyon 42796); Mosq. GIM Sinod. gr. 397 [Vlad. 316] (Diktyon 44022); Oxon. Barocci 86 (Diktyon 47373); Oxon. Cromwell 15 (Diktyon 47805); Neapol. BN II C 7 (Diktyon 46053); Princeton, Garrett 2 (Diktyon 55609); Vat. Ross. 736 (Diktyon 66433). In almost all instances, Basil's pseudo-epigraphic writing is inserted in miscellaneous manuscripts of theological-liturgical content,

172 Sin. gr. 962


together with sermons, homilies, and treatises on the ecclesiastical canon. Only in four later codices does the work accompany a Euchologion or a collection of prayers. These are: Athen. gr. 1910 (Diktyon 3943: 15th century, Euchologion); Istanbul, Patriarchike Bibliotheke, Panaghia 142 (Diktyon 33787: dated 1551, Euchologion; Basil's work follows the Liturgies of Saint John Chrysostom, 6DLQW%DVLODQGWKH3UHVDQFWL¿HG\*LIWV3DU6XSSOJU'LNW\RQth century, liturgical collection with prayers; Basil's work follows the prayers and precedes the *varia liturgica*WULRGLRQDQGDNRORXWKLDL6R¿D'JU'LNW\RQ 62491: 16th century,

Euchologion; the *Sermon* opens the codex. This manuscript is the most similar, in structure, to Sin. gr. 962). 354 It is worth mentioning that in this late 11th century manuscript the Liturgy of Saint Basil is preceded by the Liturgy of Saint John Chrysostom. The Liturgy of Saint Basil begins directly with the prayers, while the prothesis, the great litany, and the dismissal SUD\HUDUHPLVVLQJ7KHWH[WVHHPVWKHUHIRUHWRUHÀHFWDth–10th century stage, when its later structure was not yet established. Since the peripheries generally tend to be conservative, this might point to a peripheral origin (Levantine) for the manuscript. See more

on this in PARENTI, La "vittoria" and TAFT – PARENTI, Il grande ingresso 270. 355 A. JACOB, Une version géorgienne inédite de la liturgie de saint Jean Chrysostome. *Le Muséon* 77 (1964)FKDUDFWHUL]HVWKH/LWXUJ\ of Chrysostom preserved in this manuscript as having a *formulaire incomplet* and as being similar to that contained in the following manuscripts: Mosq. RGB gr. 27 [Sevastianov 474]; Sin. gr. 958; Sin. gr. 959; Sin. gr. 961; Sin. gr. 1036; Vat. gr. 1970 (Diktyon

<sup>68599);</sup> Vat. Ott. gr. 434; Par. gr. 234 (Diktyon .UDNRZ%LEOLRWHND-DJLHOORĔVND>*olim* Berol. graec. quart. 45 (347)]. 356 7KHWLWOHਕțȠȜȠȣșȓĮIRUWKH/LWXUJ\RIWKH3UHVDQFWL¿HG\*LIWVI<sup>r</sup> ) is, according to RADLE6LQDL\*UHHN1(0īQ typical of the earliest Palestinian Euchologia (11th–13th centuries); see also ALEXOPOULOS3UHVDQFWL¿HG/LWXUJ\7KHVDPHWLWOH is present in manuscripts Sin. gr. 958, f. 22v ; Sin. gr. 959, f. 36v ; Sin. gr. 1036, f. 43r ; Sin. gr. 1097, f. 15v (Diktyon 59472: Typikon manuscript); and Sin. gr. 1101, f. 14r

 <sup>(</sup>Diktyon 59476: Typikon manuscript). 357 7KH/LWXUJ\RIWKH3UHVDQFWL¿HG\*LIWVEHJLQVZLWKWKHSUD\HURIWKHHNWHQHZKLOHWKHHNWHQHDUHRQO\PHQWLRQHGLQWKHUXEULFRQ f. 48r ȝİIJIJઁțĮIJİȣșȣȞșȒIJȦȜȑȖİIJĮȚਥțIJİȞોțĮਲİȤIJĮȪIJȘ7KLVLVW\SLFDORIWKHHDUOLHUPDQXVFULSWV ALEXOPOULOS, Presancti- ¿HG/LWXUJ\DQGQ

 <sup>358</sup> According to GÉHIN – FRØYSHOV, Nouvelles découvertes 177, n. 36, Sin. gr. 962 contains the Hagiopolite prayers of the hours on ff. 58r –74r and 80v –83r . However no supporting explanation is offered. On these prayers in general, see ARRANZ, Petites Heures; M. ARRANZ/DOLWXUJLHGHVKHXUHVVHORQO¶DQFLHQ(XFKRORJHE\]DQWLQLQ(XORJLD0LVFHOODQHDOLWXUJLFDLQRQRUHGL3%XUNKDUG Neunheuser. Rome 1979, 1–19; R. F. TAFT, The Liturgy of the Hours in East and West. Collegeville 1986 (19932 ), 273–291. On the prayers for the minor hours and their development in Syria/Palestine, see C. LUTZKA'LHNOHLQHQ+RUHQGHVE\]DQWLQLVFKHQ

Stundengebetes und ihre geschichtliche Entwicklung. Berlin 2010, 23–25, 29–31, 41–52. 359 On the prayers for Vespers on ff. 58r –63r , see ARRANZ,9rSUHVE\]DQWLQHVZKHUHKHFODVVL¿HV6LQJUDVW\SH.7KHSUD\HUV that it contains follow the order he in fact established: [1], [2], [3], [8]+[7], [9] (see ARRANZ,9rSUHVE\]DQWLQHV6LQJU VHHPVWREHRQHRIWKHROGHVWPDQXVFULSWVSUHVHUYLQJWKLVRUGHU7KHRQO\ROGHUYHUVLRQ²DFFRUGLQJWR\$UUDQ]²LVFRGH[9DWJU 1883 (Diktyon 68512: 10th century), which was written in Southern Italy (Campania).


 <sup>360</sup> In their studies on the prayers for Matins, both ANTONIADES, \$țȠȜȠȣșȓĮȚIJȠȣİıʌİȡȚȞȠȪDQGARRANZ0DWLQHVE\]DQWLQHV,, indicate erroneously that Sin. gr. 962 preserves eight prayers for orthros, while there are actually nine (plus an additional one that is no longer extant because of a missing folio). This mistake is due to the fact that both scholars based their descriptions on Dmitrievskij II 65. According to the numbering established by ARRANZ,0DWLQHVE\]DQWLQHV,WKHWKHRUGHURIWKHSUD\HUVLV>@>@>@ >@>@>@>ORVWSUD\HU@>@>@>@\$UUDQ]DVVLJQVWKHPDQXVFULSWWRW\SH'D

 <sup>361</sup> As the codicological description has already suggested, there is a missing folio between f. 71 and f. 72, i.e. the last folio of Quire 7KLVFRQWDLQHGWKH¿QDOSDUWRIWKH(ȤȒIJȠ૨ȆİȞIJȘțȠıIJȠ૨EHJLQQLQJRQI<sup>v</sup> DPLVVLQJXQLGHQWL¿DEOHSUD\HUDQGWKH*incipit* of the eleventh prayer for orthros that continues on f. 72r . 362 The same text as in Sin. gr. 959 (Palestine), which Dmitrievskij transcribes in its entirety. 363 ARRANZ, Petites Heures 61–63; R. F. TAFT, A History of the Liturgy of Saint John Chrysostom. VI: The Communion, Thanksgiving,

and Concluding Rites. Rome 2008, 614, 616, 639, 652–695 *passim*.

174 Sin. gr. 962


 <sup>364</sup> The occasional prayers are listed and discussed below.


 <sup>365</sup> The Gospel reading is erroneously attributed to John. 366 7KHUHDGLQJLVHUURQHRXVO\LGHQWL¿HGDVFRPLQJIURPWKH(SKHVLDQV

 <sup>367</sup> 7KHUHDGLQJLVHUURQHRXVO\LGHQWL¿HGDVFRPLQJIURPWKH&RULQWKLDQV

#### *Occasional Prayers*

7KHRFFDVLRQDOSUD\HUVLQWKLVFRGH[DUHJURXSHGXQGHUDSUHFLVHQDPHİȤĮįȚijȠȡĮȚEXWWKHEHJLQQLQJRI this section of the Euchologion is marked neither by the presence of a decorative line, nor by the formation of a new codicological unit. The title is written in brown ink, the same used by the scribe to write the text of the prayers (**Figure 75**). Its very presence is worth mentioning, since it is not often found in manuscripts. Similar H[SUHVVLRQVHQFRXQWHUHGWR GDWHDUHİȤĮįȚȐijȠȡĮȚİੁȢʌȐȞIJĮ ijİȜĮ HJLQ&U\SWīȕ;, I r [Diktyon @DQGİȤĮįȚȐijȠȡĮȚਕȞĮȖțĮĮȚHJLQ9DWJUIr [Diktyon 68661]).368 The occasional prayers are listed below, with each assigned a number.

)LJXUH±7LWOHİȤĮįȚijȠȡĮȚRQWKHODVWOLQHRII<sup>v</sup> (main text) (© Saint Catherine's Monastery, Sinai, Egypt)


 <sup>368</sup> See RAPP – AFENTOULIDOU – GALADZA – NESSERIS – ROSSETTO – SCHIFFER, %\]DQWLQH3UD\HU%RRNVQ


The occasional prayers occupy 23 and half folia, or rather 47 pages of the manuscript (f. 121v to f. 144r ). They are located between the akolouthia for Theophany and that for engagement and marriage. The prayers deal with a number of different themes, some attracting more than one prayer. Seemingly the most popular topics were: SXUL¿FDWLRQLVVXHV¿YHSUD\HUV



No unknown or hitherto unedited prayer occurs in Sin. gr. 962. However, it is worth underlining that while PRVWDUHFRPPRQDQGDOVRIHDWXUHLQ\*RDU\$UUDQ]&RLVOGDWHG9HONRYVND±3DUHQWL9DW%DUE gr. 336, late 8thFHQWXU\DQG3DVVDUHOOL&U\SWīȕ9,,th century), some pertaining to agriculture and travelling are less ordinary. I refer to prayers 18, 19, 20, connected to marine activities, and prayers 21 and 22, for

 <sup>369</sup> This is prayer B in Rapp's work, i.e. one of the most attested, 'the basic core of the *adelphopoiesis* rite' (C. RAPP, Brother-Making LQ/DWH\$QWLTXLW\DQG%\]DQWLXP2[IRUG6KHPDLQWDLQVWKDWWKHSUD\HUDSSHDUVIRUWKH¿UVWWLPHLQWKHth century (Sin. gr. 957). It is found in all the manuscripts that she considers from the 11thFHQWXU\QDPHO\LQ&RLVO&U\SWīȕ,,'LNW\RQ 17894), Sin. gr. 959, Sin. gr. 961. 370 The same text as in Sin. gr. 958 (Syria/Palestine), which Dmitrievskij transcribes in its entirety, and Sin. gr. 960 (Cyprus or Syria/

Palestine). 371 There is more on this prayer in E. Schiffer's contribution in RAPP – AFENTOULIDOU – GALADZA – NESSERIS – ROSSETTO – SCHIFFER,

<sup>%\]</sup>DQWLQH3UD\HU%RRNV±,WVHDUOLHVWDSSHDUDQFHLVIRXQGLQFRGH[&U\SWīȕ,9'LNW\RQRIWKHODWHth century. ,WXVXDOO\DSSHDUVDVSDUWRI0HWKRGLRV¶'LDWD[LVIRULQVWDQFHLQPDQXVFULSW&RLVO \$UUDQ]SEXWLWLVDOVRWUDQVPLWWHG as a single prayer for reconversion (as in this case) in manuscripts that do not contain the entire diataxis.

#### 178 Sin. gr. 962

agriculture. Dmitrievskij transcribes them *in toto*IRUWKH¿UVWWLPH%XWWRZKDWH[WHQWDUHWKH\LQQRYDWLYHDQG to what degree?

I will begin with those for agriculture (21, 22). Looking in closer detail at the prayer texts, it should be noted that—even if Dmitrievskij indicates that they are unattested in other sources—their content is not completely QHZ3UD\HUIRUWKHJUDSHKDUYHVWİȤਥʌIJȡȣȖોȢਕȝʌȜȠȣLVDUHPDNHRIWKHSUD\HUIRUWKHVDPHWRSLF IRXQGLQ&RLVO\$UUDQ]S3UD\HUIRUWKHVXPPHUIUXLWVİȤਥʌșȡȠȣȢLVLQWXUQDUHZRUNLQJ of Goar, p. 524 and Vat. Barb. gr. 336 (Velkovska – Parenti 219), intended for the same purpose.

Comparison with the material collected by the *Vienna Euchologia Project*KDVDOORZHGIRUWKHLGHQWL¿FDtion of the "Sinaitic version" of prayer 21 in a number of other manuscripts, all preserved at Patmos. They are: Patm. 703, f. 190r (12th century – Diktyon 54942), Patm. 690, f. 89v (late 15th century – Diktyon 54929), and Patm. 689, f. 113r (15th–16th century – Diktyon 54928). None of these Patmian manuscripts has a known SODFHRIRULJLQ6LJQL¿FDQWKRZHYHULVWKHSUHVHQFHRIWKHLGHQWLFDOSUD\HULQ3DWPZKLFKZDVZULWWHQDW roughly the same time as Sin. gr. 962.

As for the prayers dealing with travelling (18, 19, 20), none of the three has parallels in the editions which are taken into account here. Among the material collected by the *Vienna Euchologia Project*, I have encountered QRRWKHUPDQXVFULSWZKRVHWH[WPDWFKHVHLWKHUSUD\HUIRUWKRVHZKRVDLOİȤਥʌʌȜİંȞIJȦȞRUSUD\HU IRUWKHFRQVWUXFWLRQRIDERDWİȤȜİȖȠȝȞȘİੁȢIJઁțIJıĮȚțĮȡȕȚȞ1RQHWKHOHVVWKLVODVWSUD\HULVSUHIDFHG E\DWHOOLQJ UHPDUN IROORZLQJWKHWLWOHIJઁĮIJઁțĮİੁȢȠੇțȠȞWKHVDPH IRUDKRXVH5HF\FOLQJSUD\HUVZDV common practice,372EXWLWLVUDUHWR¿QGDQLQGLFDWLRQLQDPDQXVFULSWVLJQDOOLQJWKDWWKHVDPHSUD\HUFRXOGEH used for different purposes. In this case we have it explicitly spelled out: the scribe evidently wanted to make it clear that the same prayer could be used for the construction of either a boat or a house. What is more, from WKHZRUGVĮIJઁȢIJȠઃȢIJıਥțIJȞ ıȞıȠȚRQZDUGVWKHSUD\HUWH[WLVVLPLODUWRWKDWLQPDQXVFULSW&RLVO \$UUDQ]SIRUWKHFRQVWUXFWLRQRIDFKXUFKİȤਥʌșİȝİȜȓȠȣਥțțȜȘıȓĮȢ7KHFHQWUDOFRUHRIWKHSUD\HU was therefore demonstrably adapted to serve different construction purposes (whether boat, house, or church).

)LQDOO\DQDOPRVWLGHQWLFDODWWHVWDWLRQRISUD\HUIRUWKHEOHVVLQJRI¿VKLQJQHWVİȤİੁȢIJઁİȜȠȖોıĮȚ įțIJȣĮFDQEH IRXQGLQ3DUJU I<sup>v</sup> (14th–15th century – *Dikyon* 49896). Its origin is unfortunately unknown. In this connection, it is perhaps interesting to note that the version of the prayer for the kolyba for WKHVDLQWVİȤİੁȢțંȜȣȕĮȝȞȝȘȢਖȖȦȞII<sup>r</sup> –129r ) is attested in manuscripts of Palestinian origin such as Sin. gr. 958, and of possible Palestinian origin such as Sin. gr. 960 + Sin. gr. NF M 11 + Sin. gr. NF M 22 + Sin. gr. NF M 79.

#### *Additions by Later Users*

7KHSDODHRJUDSKLFDOIHDWXUHVZKLFKFKDUDFWHUL]HWKHKDQGVRIWKH¿YHXVHUVZKRLQWURGXFHGDGGLWLRQVDQGFRUrections in the margins and between the lines of Sin. gr. 962 have been discussed above. I will turn here to the nature of these interventions.

Hand 1 is responsible for the integration of Quire 23 (ff. 182–187), the more recent numeration of the TXLUHVWKHLQVHUWLRQRIWKHQDPHȚȦțĮȤȦĮțİȓȝȝȠȞĮȤȩȢLQWKHRXWHUPDUJLQRII<sup>v</sup> , and the notes in the margins of folia 121v –122r and 126v –127r .


 <sup>372</sup> See for instance the case described by I. Nesseris in RAPP – AFENTOULIDOU – GALADZA – NESSERIS – ROSSETTO – SCHIFFER, %\]DQWLQH 3UD\HU%RRNVSUD\HUVIRUDFKLOGZKRVWDUWVZDONLQJRUIRUKDLUFXWWLQJRUțĮȝʌĮȞȚıȝȩȢRUIRUWKHQDPLQJRIDFKLOGRQWKH HLJKWKGD\ZHUHDSSURSULDWHGRUUHDSSURSULDWHGDQGXVHGIRUWKHEOHVVLQJRIWKHSXSLO¶V¿UVWGD\DWVFKRRO

121v IJઁȞĮȖȚȠȞțĮȚİȞįȦȟȠȞȝĮȡIJȣȡȦȞ **|** (ȣıIJȐșȣȠĬİıʌĮıȠȧȠȣ **|**țĮǹȞȐIJȜȧȠȣ **|** IJઁȞਕȖȚȩȞțĮȚİȞ\_įȩȟȠȞ șĮ૨ȝĮ\_IJȠȣ૦ȖȠȞਕȞĮȡ\_ȖȣȡȠȞȀȦı\_ȝĮțĮǻȐȝȚ\_ȞȠȣțȣȡȠȣ **|** țĮǿȦĮȞȞȠȣȆĮȞIJĮȜĮȚ\_ȘȝઅȞઁȢțĮǼȡ\_ȝȜĮȠȣ ǻȚ\_ȦȝȘįȠઃȢ **|** ȈʌȓȡȘįȦȞȠȢ **|** ǻȦȝİIJȘȠȣțĮ **|** ĬĮȜĮȚȜİȠȣ **|** ĭȦIJȘȠȣǹȞȘ\_țȚIJȠȣIJȠȣĮȖȚȠȣ\_ʌȡȠIJȠȝĮȡIJȣȡȠȢțĮ ĮȡȤȚ\_įȚĮțȞȠȣȈIJİijĮȞȠȣIJȠȣİȞĮȖȚİȚȢʌĮIJȡȠȢ\_ȘȝȠȞĮȡȤȚİȡĮȡȤĮǺĮıȚȜİȚȠȣIJȠȣȦıȚȠȣ\_ʌĮIJȡȠȢȘȝȠȞ ǿȦĮȞȞȠȣIJȠȣȋȡȚııIJȠȝȠȣțĮIJȠȣ\_ȦıȚȠȣʌĮIJȡȠȢȘȝȠȞȃȚțȠȜĮȠȣțĮǿȦĮȞȞȠȣIJȠȣǼȜĮȘȝȦȞ\_\_

1RUPDOL]HG WH[W IJȞ ਖȖȓȦȞ ਥȞįȩȟȦȞ ȝĮȡIJȪȡȦȞ \_ ǼıIJĮșȓȠȣ ĬİıʌİıȓȠȣ \_ țĮ ਝȞĮIJȠȜȓȠȣ \_ IJȞ ਖȖȓȦȞ țĮ ਥȞįȩȟȦȞ șĮȣȝĮIJȠȣȡȖȞ ਕȞĮȡȖȪȡȦȞȀȠı\_ȝ઼ țĮǻĮȝȚĮȞȠ૨ȀȪȡȠȣ \_ țĮȦȐȞȞȠȣȆĮȞIJİȜİ\_ȒȝȠȞȠȢ țĮਬȡȝȠȜȐȠȣǻȚ\_ȠȝȒįȠȣȢ ȈʌȣȡȓįȦȞȠȢ\_ǻȠȝİIJȓȠȣțĮĬĮȜİȜĮȓȠȣ\_ĭȦIJȓȠȣਝȞȚ\_țȒIJȠȣIJȠ૨ਖȖȓȠȣ\_ʌȡȦIJȠȝȐȡIJȣȡȠȢțĮਕȡȤȚ\_įȚĮțȩȞȠȣȈIJİijȐȞȠȣ IJȠ૨ਥȞਖȖȓȠȚȢʌĮIJȡઁȢ\_ਲȝȞੂİȡȐȡȤȠȣǺĮıȚȜİȓȠȣIJȠ૨ıȓȠȣ\_ʌĮIJȡઁȢਲȝȞȦȐȞȞȠȣIJȠ૨ȋȡȣıȠıIJȩȝȠȣțĮIJȠ૨ıȓȠȣ ʌĮIJȡઁȢਲȝȞȃȚțȠȜȐȠȣțĮȦȐȞȞȠȣIJȠ૨ਫȜİȒȝȠȞȠȢ\_\_

122r : IJઁȞĮȖȚȠȞȕĮıȚȜİȚȠȣȀȦȞıIJĮȞIJȚȞȠȣțĮȚǼȜĮȚȞȘȢ\_țĮȚʌĮȞIJȦȞIJȠȞĮȖȚȠȞıȠȣȦȞIJİȢʌȡİıȕİȚĮȚȢ\_ ijȣȜĮIJIJȠȞIJȠȣȢ\_ʌȘıIJȠȣȢȕĮıȚȜȘ\_ȤĮȡȧıĮȚĮȣIJȠȚȢțĮ>Ț@\_ʌĮȞIJĮȥȣȤȘȢ\_IJĮȚțĮȚıȦȝĮIJȠȢ\_ȝȞȣıșȘIJȘ\_țȣȡȚİ IJȠȣʌĮIJȡȠȢ **|** >ʌİȡȚ@İıIJȫIJȠȢȜĮȠ૨ **|** țĮȚĮʌĮȚȖį>İȤȠ@\_ȝİȞȠȣȢIJȦʌ>Įȡ@\_ıȠȣʌȜȠȣıȚȠȞİȜİȠȢ\_țĮȚIJȠȞįȚİȣȜȠȖȠȣȢ İIJȚ>ĮȢ@\_ĮʌȠȜȚȥĮȞIJĮįȚȜij>ȦȞ@ **|** ȘȝȠȞİȜİȘıȠȞİʌȚ>ıțİ@\_ȥȠȞțĮȚȚĮıĮȚʌĮ>ȞIJĮȢ@ **|** ȘȝĮȢțĮIJĮIJȦ **|**ȝĮȚȖĮıȠȣ İȜĮȚȠȢ\_ȠIJȚıȣİȚȦĮȖȚĮȗȠȞIJĮ\_ıȣȞʌĮȞIJĮȤȡȚıIJİȠșİȠȢȘ>ȝȦȞ@\_ \_\_

1RUPDOL]HGWH[W IJȞ ਖȖȓȦȞ ȕĮıȚȜȑȦȞ ȀȦȞıIJĮȞIJȓȞȠȣ țĮ ਬȜȑȞȘȢ \_ țĮ ʌȐȞIJȦȞ IJȞ ਖȖȓȦȞ ıȠȣੰȞ IJĮȢ ʌȡİıȕİȓĮȚȢ \_ ijȪȜĮIJIJİȀȪȡȚİIJȠઃȢįȠȪȜȠȣȢıȠȣ!IJȠઃȢ\_ʌȚıIJȠઃȢȕĮıȚȜȑĮȢਲȝȞ!\_ȤȐȡȚıĮȚĮIJȠȢțĮ\_ʌȐȞIJĮȥȣȤોȢ\_IJİțĮıȫȝĮIJȠȢ IJȞਫ਼ȖİȓĮȞ!\_ȂȞȒıșȘIJȚ\_ȀȪȡȚİIJȠ૨ʌĮIJȡઁȢ\_ʌİȡȚİıIJIJȠȢIJȠ૨ȜĮȠ૨\_țĮਕʌİțįİȤȠȝȑȞȠȣIJઁʌĮȡ\_ıȠ૨ʌȜȠȪıȚȠȞȜİȠȢ \_țĮIJઁȞįȚ¶İȜȩȖȠȣȢĮੁIJȓĮȢ\_ਕʌȠȜİȚijșȑȞIJȦȞਕįİȜij>Ȟ@\_ਲȝȞਥȜȑȘıȠȞਥʌȓ>ıțİ@ȥȠȞOHJHਥʌȓıțİȥĮȚțĮĮıĮȚʌȐ>ȞIJĮȢ@ \_ਲȝ઼ȢțĮIJIJઁ\_ȝȑȖĮıȠȣȜİȠȢ\_ੜIJȚıઃİੇਖȖȚȐȗȦȞIJ\_ıȪȝʌĮȞIJĮȋȡȚıIJĬİઁȢਲȝȞ\_\_\_

The annotator adds the request for intercession from a number of saints and martyrs, almost all physicians and thaumaturges (Anargyroi saints). They are, in order of appearance in the text: Eustathius, Thespesius and Anatolius, Cosmas and Damian, Cyrus of Alexandria and John, Panteleimon and Hermolaus, Diomedes, 6S\ULGRQ'RPHWLXVRI3HUVLD7KDOOHODHXV3KRWLXVDQG\$QLFHWXVDQG¿QDOO\1LFKRODV

1HLWKHULQ\*RDUQRULQ9HONRYVND±3DUHQWLGRHVWKHİȤİੁȢIJઁਚȖȚȠȞįȦȡFRQWLQXHZLWKWKHLQYRFDWLRQ RIWKHSK\VLFLDQVDLQWVDQGPDUW\UV+RZHYHULQWKHVPDOOZDWHUEOHVVLQJਕțȠȜȠȣșȓĮIJȠ૨ȝȚțȡȠ૨ਖȖȚĮıȝȠ૨ SXEOLVKHGLQ\*RDUSDSUD\HUFDQEHIRXQGȀȪȡȚİĬİઁȢਲȝȞȝȑȖĮȢIJૌȕȠȣȜૌțĮșĮȣȝĮıIJઁȢIJȠȢ ȡȖȠȚȢZKRVHHNSKRQHVLVPHQWLRQVVRPHRIWKHSK\VLFLDQVDLQWVDQGPDUW\UVȉKRVHZKRGRQRW¿QGPHQWLRQ in Goar are Eustathius, Thespesius, Anatolius, Photius, and Stephen protomartyr. Moreover, in Goar Anicetus is mentioned together with Mocius, while Anicetus and Photius are commemorated together only during the VDFUDPHQWRIH[WUHPH8QFWLRQµLQH[WUHPDH8QFWLRQLVRI¿FLRQRQ0RFLXVVHG3KRWLXV\$QLFHWRMXQJLWXU¶373).


ȆȐIJİȡਚȖȚİੁĮIJȡȥȣȤȞțĮıȦȝȐIJȦȞʌȑȝȥĮȢIJઁȞȝȠȞȠȖİȞોıȠȣȊੂઁȞIJઁȞȀȪȡȚȠȞਲȝȞȘıȠ૨ȞȋȡȚıIJઁȞʌ઼ıĮȞ ȞȩıȠȞੁȫȝİȞȠȢ375țĮਥțșĮȞȐIJȠȣ૧ȣȩȝİȞȠȞ376ÂĮıĮȚțĮ377IJઁȞįȠ૨ȜȩȞıȠȣIJȩȞįİਥțIJોȢʌİȡȚİȤȠȪıȘȢ378ĮIJઁȞ**ıȦȝĮIJȚțોȢ**379\_**ਕıșİȞİȓĮȢ**ਕȡȡȦıIJȓĮȢPVDIWHUFRUUHFWLRQįȚIJોȢȤȐȡȚIJȠȢ380IJȠ૨ȋȡȚıIJȠ૨ıȠȣțĮȗȦȠʌȠȓȘıȠȞĮIJઁȞțĮIJ IJઁıȠ**İȐȡİıIJȠȞIJȞੑijİȚȜȠȝȑȞȘȞıȠȚ**İȤĮȡȚıIJȓĮȞ<sup>381</sup> **ਥȞਕȖĮșȠİȡȖȓਕʌȠʌȜȘȡȠ૨ȞIJĮ**IJȚıઁȞIJઁțȡȐIJȠȢțĮıȠ૨

<sup>373</sup> Goar, p. 366 n. 8. 374 \*RDUS\$UUDQ]S3DVVDUHOOL9HONRYVND±3DUHQWL

 <sup>375</sup> ੁȫȝİȞȠȢੁȫȝİȞȠȞ\*RDUS\$UUDQ]S3DVVDUHOOL9HONRYVND±3DUHQWL

 <sup>376</sup> ૧ȣȩȝİȞȠȞȜȣIJȡȠȪȝİȞȠȞ\*RDUS\$UUDQ]S3DVVDUHOOL9HONRYVND±3DUHQWL

 <sup>377</sup> ĮıĮȚțĮ\$UUDQ]S3DVVDUHOOL9HONRYVND±3DUHQWLĮıĮȚ\*RDUS

 <sup>378</sup> ʌİȡȚİȤȠȪıȘȢ\*RDUS3DVVDUHOOL9HONRYVND±3DUHQWLıȣȞİȤȠȪıȘȢ\$UUDQ]S

 <sup>379</sup> ıȦȝĮIJȚțોȢ\$UUDQ]S3DVVDUHOOL9HONRYVND±3DUHQWLıȦȝĮIJȚțોȢțĮȥȣȤȚțોȢ\*RDUS

 <sup>380</sup> įȚIJોȢȤȐȡȚIJȠȢ\*RDUS\$UUDQ]S9HONRYVND±3DUHQWLįȚȤȐȡȚIJȠȢ3DVVDUHOOL

 <sup>381</sup> İȤĮȡȚıIJȓĮȞ\$UUDQ]S3DVVDUHOOL9HONRYVND±3DUHQWLİȤĮȡȚıIJȓĮȞțĮʌȡȠıțȪȞȘıȚȞ\*RDUS

Hand 1 changes the prayer text as follows:


The text that emerges after these interventions by Hand 1 resembles—especially on account of the presence of the intercessory ekphonesis to saints Cosmas, Damian and Panteleimon—the prayer text of Goar, p. 338, which is located in the context of the sacrament of extreme Unction. This user of the manuscript seems to be particularly interested in the worship of physician saints and thaumaturges. I will call him User 1: "the restorer".

Hand 2 belongs to an Arabic speaker with some knowledge of Greek. The majority of his annotations are found in the section of the Euchologion containing the baptismal rite. The interventions in Greek are followed by those in Arabic.



FHOHEUDQWVįȚȐțȠȞȠȢ\_ੂİȡİȣȢİȚȡȘȞȘʌĮıȚ\_įȚȐțȠȞȠȢIJĮȢțİ\_ijĮȜĮȢ\_İțijȦȞȘıȚȢ\_ıIJȠțȡ\_ĮIJȠȢ - f. 71v İȤȒIJȠ૨ȆİȞIJȘțȠıIJȠ૨385DGGLWLRQRIWKHDOWHUQDWLYHWLWOHİȤȒોȢIJȠİȜİȘıȠ*sic*), likely functioning as a reminder of the prayer's content, the forgiveness of sins through Christ's compassion.


ȝİIJĮIJȠʌİȜİȡȠıİIJȘȞİȣȤȘȞȠIJȘȢİȠȣȢ\_ʌȜȘȡȠıȠȝİȞ\_IJȘȞįİȚıȘȞȚȝȠȞ\_IJȦȞİȣıİȕİıİıIJĮIJȦȞ\_ >@\_ʌȠȣıȘȞʌȠȜİ\_IJȘȢʌȠȜİȠȢ\_İȣțȡĮıȚĮȢ\_ʌȜİȠȞIJȠȞ\_IJȠȣȡȘıșȘȞİ\_ĮȞIJȘȜĮȕȠȣ\_ȘȝİȡĮȞ\_ĮȖȖİȜȠȞ\_ ıȣȖȞȠȝȠȞ\_IJĮțĮȜĮ\_IJȠȞȣʌȠ\_ȤȡȘıIJȘĮȞ\_Į\_\_

1RUPDOL]HGWH[WȝİIJIJઁʌȜȘȡıĮȚIJȞİȤȞIJોȢİȠȣȢ\_ʌȜȘȡȫıȦȝİȞ\_IJȞįȑȘıȚȞਲȝȞ\_ਫ਼ʌȡ!IJȞİıİȕİıIJȐIJȦȞ țĮșİȠijȣȜȐțIJȦȞȕĮıȚȜȑȦȞ!\_>@\_ʌȠȣıȘȞʌȠȜİ \_ਫ਼ʌȡ!IJોȢʌȩȜİȦȢ\_ਫ਼ʌȡ!İțȡĮıȓĮȢ\_ਫ਼ʌȡ!ʌȜİȩȞIJȦȞ\_ਫ਼ʌȡ! IJȠ૨૧ȣıșોȞĮȚ\_ਕȞIJȚȜĮȕȠ૨\_IJȞ!ਲȝȑȡĮȞ\_ਙȖȖİȜȠȞ\_ıȣȖȖȞȫȝȘȞ\_IJțĮȜ\_IJઁȞਫ਼ʌȩȜȠȚʌȠȞȤȡȩȞȠȞ!\_ȤȡȚıIJȚĮȞ\_Ȑ\_\_


Ƞ įȚĮțȠȞȠȢ İȚʌȠȝİȞ ȤȡȚıIJİ ʌĮȞIJȠțȡĮIJȠȡ \_ İȟȠįȘȢ ȥȣȤȘȢ \_ >@ȝȚ>@ȜȠ \_ IJȠȣ ĮȖȚȠȣ ȣțȠȣ \_ IJȠȣ ĮȡȤȘİʌȚıțȠʌȠȣ \_ IJȠȞ İȣıİȕİıIJĮIJȦȞ \_ IJȠȣ ıȘȞʌȠȜİȝȘıĮȚ \_ IJȠȣ ȡȘıșȘȞİ \_ İȜİȘıȠȞ \_ R ȚİȡİȣȢ ȣȡȘȞȘʌĮıȚ\_RįȚĮțȠȞȠȢIJĮȢțİijĮȜĮȢ\_İȣȤȘțȣȡȚİĮȖȚİ\_\_

 <sup>382</sup> Cf. Velkovska – Parenti 14.9. 383 Cf. Velkovska – Parenti 15. 384 Goar, p. 32; Velkovska – Parenti 64.1–3. 385 Goar, p. 42. 386 Goar, p. 42; Velkovska – Parenti 83.1.

#### Sin. gr. 962 181

1RUPDOL]HGWH[WįȚȐțȠȞȠȢİʌȠȝİȞȋȡȚıIJʌĮȞIJȠțȡȐIJȦȡ\_ਥȟȩįȠȣȥȣȤોȢ\_>@ȝȚ>@ȜȠ\_ਫ਼ʌȡ!IJȠ૨ਖȖȓȠȣȠțȠȣIJȠȪIJȠȣ!\_ ਫ਼ʌȡ!IJȠ૨ਕȡȤȚİʌȚıțȩʌȠȣਲȝȞ!\_ਫ਼ʌȡ!IJȞİıİȕİıIJȐIJȦȞțĮșİȠijȣȜȐțIJȦȞȕĮıȚȜȑȦȞ!\_ਫ਼ʌȡ!IJȠ૨ıȣȝʌȠȜİȝોıĮȚ țĮਫ਼ʌȠIJȐȟĮȚ!\_ਫ਼ʌȡ!IJȠ૨૧ȣıșોȞĮȚ\_ਥȜȑȘıȠȞ\_ੂİȡİȪȢİੁȡȒȞȘʌ઼ıȚ\_įȚȐțȠȞȠȢIJȢțİijĮȜȐȢ\_İȤȀȪȡȚİਚȖȚİ\_\_


ȘȡȧȞȘ ʌĮıȚ \_ Ƞ įȚĮțȠȞȠȢ \_ IJĮȢ țĮȚijĮȜĮȢ \_ Ƞ șİȠȢ R ıRIJȚȡ İȚȝȦȞ \_ Ƞ ʌĮȞIJĮȢ ĮȞșȡȦʌȠȣȢ \_ șİ!ȜȦȞ ıȠșȘȞİșİ \_țĮȚ! ȘȢ İʌİȚȖȞȠ\_ıȚȞ ĮȜȘșȘĮȢ İȜ\_șȚȞȜĮȝȥȦȞijȠȢ \_ȖȞȠıİȠȢ İȠȢ İȞ IJİȢ \_ țĮȡįȚİȢ ȚȝȦȞțĮȚ\_IJȠȣȢʌȡȠȢIJȠĮȖȚȦȞ\_ijȠIJȚıȝĮİȣIJȡİ\_ʌİȚȗȠȝİȞȠȣȢțĮȚ\_ĮȟȘȦıȠȞĮȣIJȠȣȢ\_IJȚȢĮșĮȞĮIJȠȣ ıȠȣįȠ\_ȡİĮȢțĮȚİȞȠıȦȞĮȣIJȠȣȢIJȘ\_ĮȖȚĮıȠȣțĮșȠȜȘțȘ\_țĮĮʌȠıIJȠȜȘțȘİțȜȘıȚĮıȠȞȖĮȡİıIJȘȞ IJȠȣİȜİİȚȞ!\_țĮȚıȦȗȘȞȤȡȚıIJİȠșİȠȢȚȝȠȞțĮȚıİ\_IJȘȞįȠȟĮȞĮȞĮʌİȝ\_ʌȠȝİȞ\_\_

1RUPDOL]HGWH[WİੁȡȒȞȘʌ઼ıȚ\_įȚȐțȠȞȠȢ\_IJȢțİijĮȜȐȢ\_ĬİઁȢıȦIJȡਲȝȞ\_ʌȐȞIJĮȢਕȞșȡȫʌȠȣȢ\_șȑȜȦȞıȦșોȞĮȚ \_țĮİੁȢਥʌȓȖȞȦ\_ıȚȞਕȜȘșİȓĮȢਥȜ\_șİȞȜȐȝȥȠȞijȢ\_ȖȞȫıİȦȢਥȞIJĮȢ\_țĮȡįȓĮȚȢਲȝȞțĮ\_IJȞʌȡઁȢIJઁਚȖȚȠȞ\_ijȫIJȚıȝĮ İIJȡİ\_ʌȚȗȠȝȑȞȦȞ țĮ \_ ਕȟȓȦıȠȞ ĮIJȠઃȢ \_ IJોȢ ਕșĮȞȐIJȠȣ ıȠȣįȦ\_ȡİ઼Ȣ țĮ ਪȞȦıȠȞ ĮIJȠઃȢ IJૌ \_ ਖȖȓ ıȠȣ țĮșȠȜȚțૌ \_ țĮ ਕʌȠıIJȠȜȚțૌਥțțȜȘıȓȈઁȞȖȐȡਥıIJȚȞIJઁਥȜİİȞ\_țĮıȗİȚȞĬİઁȢਲȝȞțĮıȠ\_IJȞįȩȟĮȞਕȞĮʌȑȝ\_ʌȠȝİȞ\_\_



On top of this, as is typical of Hand 2, the orthography of this marginal note is very erratic. This leads to suppose that this annotator was not copying the prayer from ff. 100v –102v , but wrote it under dictation or perhaps most likely—knew the text by heart (or was in the process of learning it), and put it into writing in the margins of ff. 103r –104r as a form of exercise. This manuscript's user also wrote a short note in Arabic before the beginning of the prayer text, instructing: "and you say this secretly".389 This is clearly a hint as to the way the prayer should be performed, and which—by the way—is missing from the Greek rubric on f. 100v .


Hand 2 is also responsible for minor corrections in the margins or between the lines of ff. 15r , 16r , 18r , 22r , 24v , 29r , 33r , 34v , 82r , 139v . For instance, on f. 139v WKHPDLQFRS\LVWIRUJRWWRLQFOXGHWKHZRUGİȤȒLQWKHWLWOH İȤਥʌʌȜİȩȞIJȦȞ²SUREDEO\LQWHQGLQJWRZULWHWKLVODWHULQUHG²DQGOHIWLQVWHDGDQHPSW\VSDFH+DQG ¿OOHGWKHJDSZLWK³İȣȤ ".

 <sup>387</sup> Goar, p. 288 and Velkovska – Parenti 121.3. 388 Cf. ff. 100v

<sup>–102</sup>v

and Goar, p. 288. 389 7KLVOLNHO\FRUUHVSRQGVWRWKH\*UHHNȝȣıIJȚțȢZKLFKFDQDOVREHWUDQVODWHGDV³VLOHQWO\´

 <sup>390</sup> İੁȡȒȞȘʌ઼ıȚWKLVZDVVDLGE\DSULHVW

 <sup>391</sup> țĮIJʌȞİȪȝĮIJȚıȠȣ

 <sup>392</sup> įȚȐțȠȞȠȢIJȢțİijĮȜȢਫ਼ȝȞਲȝȞ>IJȀȣȡȓțȜȓȞĮIJİțȜȓȞȦȝİȞ@

 <sup>393</sup> But present, though not identical, in Velkovska – Parenti 123.1–2; Goar, p. 289–290. 394 Cf. Velkovska – Parenti 123.3; Goar, p. 289.

#### 182 Sin. gr. 962

This same annotator added crosses in the margins of ff. 49v and 50v (in both cases corresponding to the ZRUG³FDWHFKXPHQ´LQWKHFRQWH[WRIWKH/LWXUJ\RIWKH3UHVDQFWL¿HG\*LIWVI<sup>r</sup> (baptismal rite, before the IRUPXODțĮਥȝijȣıȞIJįĮIJȚıijȡĮȖȓȗİȚȖૼțĮȜȑȖİȚI<sup>v</sup> FRUUHVSRQGLQJWRWKHİȤİੁȢIJઁਕʌȠȜȠ૨ıĮȚ ʌĮȚįȠȞI<sup>v</sup> FRUUHVSRQGLQJWRWKHİȤਥʌȝĮȖĮȡȚıȞIJȦȞQDPHO\WKHSUD\HUIRUDSRVWDWHVIURP&KULVWLanity to Islam).

\$V LQGLFDWHG DERYH +DQG ¶V ¿UVW ODQJXDJH ZDV\$UDELF DQG DQQRWDWLRQV LQ\$UDELF DUH LQ IDFW SUHVHQW throughout the manuscript.395 In particular, they are found on the following folia, in proximity to the Greek passages listed:





















)RUWKHPRVWSDUWWKH\$UDELFUXEULFVDUHWUDQVODWLRQVRIWKH\*UHHNRFFDVLRQDOO\ZLWKDGGLWLRQDOVSHFL¿FDtions). For example, that on f. 86r reads: "Prayer [in which the priest] names the child on the eighth day after birth." That on f. 87r states: "Prayer at the time when it is permitted for the newborn [to enter] the church after fourty days; [the priest] makes the sign of the cross over his head, his chest, and his mouth." That on f. 99r says: "And you turn their faces towards the west." That on f. 102v VSHFL¿HV³<RXPDNHLQFHQVHDQGVD\WRWKH deacons." Equally relevant, the non-liturgical information found on ff. 27r and on f. 187v has been discussed

 <sup>395</sup> I thank Alexander Treiger and Grigory Kessel their help on these Arabic *marginalia*.

above. It should be noted that similar notes in Arabic are present in Syriac manuscripts also, dating to the 12th–13th centuries, but these have never been studied as a body.396

As already indicated, the majority of Hand 2's annotations occur in the section of the Euchologion concerning the baptismal rite, the catechumenate, and apostasy from Christianity to Islam. It seems very probable that this user was a priest or deacon, having possession of the manuscript for a indeterminate period of time. He PDGHXVHRILWIRUKLVRZQVWXG\DQGZRUNSXUSRVHVDQGDGGHGLQZKDWUHÀHFWVKLVQHHGV\$UDELFWUDQVODWLRQV of titles and rubrics, corrections to the main text, additions of sections to be declaimed by the celebrants, high-OLJKWLQJ²ÀDJJLQJXSUHOHYDQWSDVVDJHVZLWKFURVVHV²UHOHYDQWSDVVDJHV,ZLOOFDOOKLP8VHU³WKHELOLQJXDO possessor".

Hand 3 intervenes with the following insertions:



Hand 4 adds an additional note on f. 114v  **(Figure 68)**EHWZHHQWKHİȤİੁȢIJઁਕʌȠȜȠ૨ıĮȚʌĮȚįȠȞDQGWKH ਕțȠȜȠȣșȓĮIJȞਖȖȓȦȞșİȠijĮȞȓȦȞ,WLVLQVHUWHGLQWRDQHPSW\¿YHOLQHVSDFHZKLFKLVIROORZHGE\DGHFRUDWLYH line and the title of the new akoluthia. The text of the note is hard to decipher and its content is no quite clear, but it surely mentions the Archangel Michael.

Hand 5 is responsible for a number of scribbles and *essais de plume* on ff. 7v , 8r , 16v , 42r , 44v , 51v , 52r .

7KHLQWHUYHQWLRQVRI+DQGVDUHQRWSDUWLFXODUO\VSHFL¿F)RUWKLVUHDVRQ,GRQRWIHHOFRQ¿GHQWDERXW DWWULEXWLQJDFOHDUO\GH¿QHG³UROH´RU³IXQFWLRQ´WRWKHVHKDQGV

 <sup>396</sup> I thank Grigory Kessel for this information. 397 Cf. Goar, p. 303; Sin. gr. 966, f. 66v

and Sin. gr. 1036, f. 106r

<sup>. 398</sup> 7KLVUHIHUVWRWKH¿UVWEDWKDIWHUEDSWLVPZKLFKWRRNSODFHHLJKWGD\VDIWHUEDSWLVPXVXDOO\LQWKHKRXVH,WKDQN(LULQL\$IHQWRXlidou for the suggestion. 399 Cf. Goar, p. 317–318; Velkovska – Parenti 186.10–11. 400 A. RAHLFS – R. HANHART, Septuaginta: id est Vetus Testamentum graece iuxta LXX interpretes; duo volumina in uno. Stuttgart

<sup>2006,</sup> II, 18–19. Translation: "Because you anticipated him with blessings of kindness, / you set on his head a crown of precious stone. / Life he asked of you, and you gave it to him, / length of days forever and ever" (NETS translation). 401 ,Q9DW%DUEJURQO\WKHZRUGVȝĮțȡȩIJȘIJĮਲȝİȡȞDUHTXRWHGIURPWKHSVDOP

#### 184 Sin. gr. 962

#### *SCRIPTIONES INFERIORES*

Six folia of Sin. gr. 962, namely f. 182r to f. 187v , are palimpsest.402 They all belong to Quire 23, which—as already indicated—was inserted in the manuscript in the 13th century by User 1 "the restorer" as a substitute for the original 11th-century quire. Two of the six rewritten folia—namely f. 183 and f. 186—are double palimpsests (*bis rescripti*). In assembling Quire 23, folia from three different original manuscripts (one of them *bis rescriptus*) were employed: **1.** (Ps.-John Chrysostom, *Ecloga 21*) ff. 182rv, 187rv; **2.** (Kanon on Saint Nicholas) ff. 183rv, 186rv; **2a.** (Joseph the Hymnographer, *Kanon on Saint Peter, Andrew, Dionysius etc.*) ff. 183rv, 186rv (*inferior*); **3.** (Troparia for Saint Macrina the Younger) ff. 184rv, 185rv. 403 None of the existing FDWDORJXHVLQGLFDWHVWKH SUHVHQFH RI SDOLPSVHVW IROLDZKLFKZDV¿UVW QRWLFHG GXULQJWKH*Sinai Palimpsests Project*.

PS.-JOHN CHRYSOSTOM, ECLOGA 21

**1.** ff. 182rv, 187rv; 404 late 10th – early 11th century: Ps.-John Chrysostom, *Ecloga 21, De imperio, potestate et gloria* (fragments), with marginal annotations405 *Bibliography*: —

*Specimina*: **Figures 76 – 78**

The lower writing runs parallel to the *scriptio superior*, rotated through 180° (**Figure 76**). A single folio of Sin. gr. 962 corresponds to a quarter of a folio of the original manuscript, and one bifolio exactly corresponds to the lower half of a complete original folio: what is missing, therefore, is the upper half. It is possible to reconstruct the original as a text arranged in one column with around 36 lines to a folio,406 with 6 mm between. The *Schriftspiegel* was approximately 200×150 mm, and the margins large: in fact, the preserved margins on f. 182r measure 45 mm on each side and 40 mm on the lower edge. Since no folio is extant in its entirety, it is impossible to identify the ruling-scheme. The original manuscript was certainly large, measuring approximately 300×200 mm.

 <sup>402</sup> RGB and processed pictures (after multispectral imaging) of ff. 182r –187v are available online at https://sinai.library.ucla.edu (19.09.2022). 403 \$SUHOLPLQDU\LGHQWL¿FDWLRQRIWKHHUDVHGWH[WVZDVSURYLGHGIRUWKH*Sinai Palimpsests Project* by Nigel Wilson. See https://sinai.

library.ucla.edu (19.09.2022). 404 The palimpsest folia are indicated in bold in the scheme. 405 1LJHO:LOVRQGLGQRWLGHQWLI\WKHSVHXGR&KU\VRVWRPLFWH[WEXWUDWKHUIRFXVHGRQWKHPDUJLQDODQQRWDWLRQVZKLFKKHLGHQWL¿HVDV

a commentary on the Psalms dating to the 12th century. 406 Each side of the preserved half-folia carries 18 lines of text: they correspond to 25 lines of text in PG. Since there are 25 lines of PG text missing between one half-side and the other, this would indicate that the missing lines amount to 18: 18 + 18 = 36, and therefore that each side of the complete original folio featured 36 lines of text.

Figure 76 – f. 187r : *scriptio inferior* in red, parallel to the overtext in black. Processed image by Keith Knox: KTK\_pseudo\_WBUVB47-MB780IR (© Saint Catherine's Monastery, Sinai, Egypt)

The text is written in an elegant, tiny upright minuscule, which resembles the earliest examples of "*Perlschrift*". The writing is pendent from the ruled lines and can be attributed to the late 10th – early 11th century (**Figure 77**).407 The folia contain fragments from the pseudo-Chrysostomic *Ecloga 21: De imperio, potestate et gloria* (CPG 4684.21 / Aldama 270), with the text corresponds to that printed in PG 63, 695–702, here 696–697.

The reconstructed folio order is: 187r +182v , 182r +187v . <sup>408</sup>7KHFRQWHQWFDQEHVXPPDUL]HGDVIROORZV



 <sup>407</sup> The writing recalls that of the Menologion of Basil II (Vat. gr. 1613 [Diktyon 68244], written in the last quarter of the 10th century). See *specimen* in E. FOLLIERI, Codices graeci Bibliothecae Vaticanae selecti temporum locorumque ordine digesti commentariis et WUDQVFULSWLRQLEXVLQVWUXFWL9DWLFDQ&LW\SO,WLVZRUWKUHPHPEHULQJWKDWDVLJQL¿FDQWQXPEHURIGDWHGPDQXVFULSWVZULWWHQ in "*Perlschrift*" FRQWDLQZRUNVRI-RKQ&KU\VRVWRPDQGDUHRIODUJHVL]HM. D'AGOSTINO – P. DEGNI, La Perlschrift dopo Hunger: SULPHFRQVLGHUD]LRQLSHUXQDLQGDJLQH*Scripta* 7 (2014) 77–93, here 91): a further comparison can in fact be made with the Chrysostomic manuscripts Athon. Lavra D 76 (Diktyon 27387) and Athon. Lavra D 75 (Diktyon 27386), dated to the year 986 and written by the Athonite monk John (*specimen* in LAKE – LAKE, Dated Greek Minuscule Manuscripts III [1935], 91, pl. 160–161). 408 The text on f. 187r

continues on f. 182v , and that on f. 182r on f. 187v .

Figure 77 – f. 187r XSSHUKDOIOO±ORįȞıİਥȟĮȚȡȒıİIJĮȚ«±OȠੁțȓĮȚȢIJȞȟȪȜȦȞĮੂੂȝĮȞIJȫıİȚȢ3\*OO± Processed image by Keith Knox: KTK\_pseudo\_WBUVB47-MB780IR (© Saint Catherine's Monastery, Sinai, Egypt)

Another scribe added a number of annotations in the margins of the original folio, all beginning with a cross (**Figure 78**). The ink used is clearly different from that of the pseudo-Chrysostomic text. The script is an upright round minuscule with cursive tendencies, especially due to the consistent presence of ligatures, such as WKRVHIRUİʌİȟșİįșȘIJĮ\$SRVVLEOHGDWLQJWRWKHth century, as proposed by Wilson, seems reasonable.409

On the lower part of ff. 187r +182v WKHVDPHKDQGZULWHVWKH¿UVWYHUVHVRIWKH¿UVW3VDOP410 (f. 187r , l.1) + ȂĮțȐȡȚȠȢਕȞȒȡȢȠțਥʌȠȡİȪșȘ\_I<sup>v</sup> OਥȞȕȠȣȜૌਕıİȕȞțĮਥȞįਖȝĮȡIJȦȜȞ\_I<sup>r</sup> OȠț ıIJȘțĮਥʌțĮșȑįȡĮȞȜȠȚȝȞȠț\_I<sup>v</sup> OਥțȐșȚıİȞਕȜȜ¶ਲ਼ਥȞIJȞȩȝțȣȡȓȠȣIJઁșȑȜȘȝĮ\_I<sup>r</sup> , l. 3) ĮIJȠ૨țĮਥȞIJȞȩȝĮIJȠ૨\_\_<sup>411</sup>

On the lower part of ff. 182r +187v ZH¿QGLQWKHRXWHUPDUJLQWKHZRUGVIJȞIJĮʌİȚȞ«)LQDOO\LQWKH lower margin of ff. 182r +187v WKLVVDPHKDQGDGGV¿YHOLQHVDJDLQIHDWXULQJUHFRJQL]DEOHHOHPHQWVIURPWKH ¿UVWSVDOP3VDOP±IURPȂĮțȐȡȚȠȢਕȞȒȡWRIJઁȞțĮȡʌȩȞ7KLVTXRWDWLRQEHJLQVRQORII<sup>v</sup> ). What comes before seems to be a short commentary on the quoted verses.

A direct connection between the preserved passage of the pseudo-Chrysostomic *Ecloga* and the verses from the Psalms is not self-evident.

<sup>409</sup> 1RWDEOHLVWKHSUHVHQFHRIWKHOLJDWXUHIJĮZLWKORZHUORRSYLVLEOHLQWKHORZHUSDUWRIII<sup>r</sup> , here **Figure 78**. According to CANART – PERRIA,eFULWXUHVOLYUHVTXHVWKH¿UVWGDWHGH[DPSOHVRIWKLVNLQGRIOLJDWXUHDUHIRXQGLQPDQXVFULSWV9DWJU'LNW\RQ 67135) dated 1105 (LAKE – LAKE, Dated Greek Minuscule Manuscripts VIII [1937], 304, pl. 557) and Vat. gr. 586 (Diktyon 67217) dated 1124 (LAKE – LAKE, Dated Greek Minuscule Manuscripts VIII [1937], 310, pl. 568). 410 ,QWKLVDQGWKHQH[WWUDQVFULSWLRQWKHRUWKRJUDSK\LVQRUPDOL]HG

 <sup>411</sup> Psalm 1:1–2. Cf. A. RAHLFS – R. HANHART, Septuaginta: id est Vetus Testamentum graece iuxta LXX interpretes; duo volumina in uno. Stuttgart 2006, II, 1.

Figure 78 – f. 182r , annotations in the outer and lower margins. The last three lines from the bottom are from Psalm 1:1–3. Processed image by Keith Knox: KTK\_pseudo\_WBUVG61-MB780IR (© Saint Catherine's Monastery, Sinai, Egypt)

KANON ON SAINT NICHOLAS

**2.** ff. 183rv, 186rv (*superior*);412 12th century: Kanon on Saint Nicholas (fragments)413 *Bibliography*: — *Specimina*: **Figures 79 – 81**

The youngest undertext of this double-palimpsest bifolio runs parallel to the overtext, rotated through 180°. A single folio of Sin. gr. 962 corresponds to a single folio of the original manuscript, and hence the original manuscript was probably of similar dimensions: 150×100 mm. Each side of the bifolio preserves 18 to 20 lines of text, 6 mm apart and arranged in one column, which are arranged in one column. The *Schriftspiegel* is approximately 110×70 mm, with an outer margin of 25 mm and a lower of 20 mm (f. 186r ). The repeated activity of palimpsestation has damaged the parchment surface (see **Figure 79**), with the result that the ruling is not very visible and the ruling-scheme impossible to determine.

 <sup>412</sup> The palimpsest folia are indicated in bold in the scheme. 413 1LJHO:LOVRQLGHQWL¿HVLWPRUHJHQHUDOO\DVDK\PQRQ6DLQW1LFKRODVDQGGDWHVLWWRWKHth century.

The text is written in an upright, round, calligraphic minuscule with thick, pronounced strokes, datable to the 12th century.414 The writing is pendent from the ruled lines (**Figure 80**). The orthography of the copyist is very erratic. Each ode begins with an initial in *epigraphische Auszeichnungsmajuskel*. 415 At the end of f. 183r a simple decorative line likely marks the end of a section.

Figure 79 – f. 186r : surface of the folio after exposure to raking light source. Processed image by Keith Knox: KTK\_raking\_RE870IR–RS870IR (© Saint Catherine's Monastery, Sinai, Egypt)

 <sup>414</sup> The script is very similar to that of the palimpsest manuscript Vat. gr. 1853 (Diktyon 68482), written in 1173 by the scribe Theodor. ,WEHORQJVDFFRUGLQJWR5\*.,,,WRWKHµ=HLWGHV.DQRQYHUIDOOV¶*Specimina* in LAKE – LAKE, Dated Greek Minuscule Manu-

scripts VIII (1937), 322, pl. 589, 590b; FOLLIERI, Codices graeci, pl. 38; RGK III, 222. 415 On this distincive majuscule, see in particular HUNGER, (SLJUDSKLVFKH\$XV]HLFKQXQJVPDMXVNHO6HHDOVRHUNGER, Minuskel und \$XV]HLFKQXQJVVFKULIWHQCAVALLO6FULWWXUHOLEUDULHHVFULWWXUHHSLJUD¿FKHDQGPRUHUHFHQWO\ORSINI6FULWWXUHHSLJUD¿FKHHVFULWture librarie and RHOBY, Epigraphica-Palaeographica.

Figure 80 – f. 183v : *scriptio inferior* in red, parallel to the overtext in black ink. Processed image by Keith Knox: KTK\_pseudo\_WBUVR25-MB780IR (© Saint Catherine's Monastery, Sinai, Egypt)

The folia feature a fragment of an unknown kanon on Saint Nicholas, seemingly unedited.416 It has been possible to decipher the following lines (diplomatic transcription):

f. 186v \_\_<sup>1</sup> țĮIJĮIJȠ૨ȠıȓȠȣʌĮIJȡȠȢȘȝȞ1ȚțȠȜĮȠȣāȦįȘĮૼĮıĮȞĮ\_<sup>2</sup> DzȖȜȘȢ*lege*\$ȖȜȘȢĮʌȠȡȡોIJȠȣ İȝIJȡȣijȞ\_<sup>3</sup> 1ȚțȩȜĮİȝĮțȐȡȚİā੪Ȣਫ਼ʌİȡȑ\_<sup>4</sup> IJȘȢāȋȡȚıIJȠ૨āțĮȜĮȝʌȚįȩȞȠȢșȓĮȢāUHVHPEOHV05,,\_7 ȦįȘ ȖૼIJȠȞijȩȕȠȞıȠȣ\_8 ȅȞȠȣȢıȠȣİıțȩIJȚıIJĮȚāʌȠȞȘȡȠȚā\_<sup>9</sup> «IJȞʌȡȐȟİȦȞțĮȓā\_\_

 <sup>416</sup> The text in the manuscript has been checked against Follieri, AHG, and a number of other publications such as S. TESSARI, Il cor-SXVLQQRJUD¿FRDWWULEXLWRD)R]LRHGL]LRQHFULWLFDHDQDOLVLPXVLFDOH\$OHVVDQGULD7KHNDQRQPDNHVQRDSSHDUDQFHHYHQLQ the repertoria of inedita by E. PAPAELIOPOULOU-PHOTOPOULOUȉĮȝİȓȠȞĮȞİțįȩIJȦȞȕȣȗĮȞIJȚȞȫȞțĮȞȩȞȦȞ\$WKHQV; D. GETOV, Incipitarium for the Apparently Unedited Liturgical Canons, as Contained in the Greek Manuscripts, kept in Bulgarian Libraries. *BollGrott* 1 (3rd s.) (2004) 93–114; D. GETOV7KH8QHGLWHG%\]DQWLQH/LWXUJLFDO&DQRQVLQWKH/LEUDU\RI&RQJUHVV0LFUR¿OPVRI the Greek Manuscripts in Saint Catherine's Monastery on Mount Sinai. *BollGrott* 6 (3rd s.) (2009) 67–118; (,720\$'\$.(6ȀĮȞȩ-ȞİȢIJોȢȆĮȡĮțȜȘIJȚțોȢ*ǼǼǺ6* 39–40 (1972–1973) 253–274; E. I. TOMADAKESઓıȝĮIJĮIJȠ૨ȉȡȚįȓȠȣਥȡĮȞȚıșȑȞIJĮਥțțȦįȓțȦȞIJોȢ țȐIJȦIJĮȜȓĮȢ\$ૼ\$WKHQVE. I. TOMADAKESઓıȝĮIJĮIJȠ૨ȉȡȚįȓȠȣਥȡĮȞȚıșȑȞIJĮਥțțȦįȓțȦȞIJોȢțȐIJȦIJĮȜȓĮȢǺૼ\$WKHQV 2004.

f. 186r \_\_<sup>1</sup> țĮȜȚʌȐȡșĮȚȞİā*lege*țĮȜʌĮȡșȑȞİ«\_2 ȝȐȡIJȣȢā«\_3 ȤȠȡȓİȢȧțİIJİȪȠȞāȩʌȦȢȠੂ\_<sup>6</sup> ȦįȘ>įૼ@țĮȚ ȚȜĮıș>ȘIJȚ@«\_<sup>7</sup> 7Ȟ«\_\_

f. 183v \_\_<sup>1</sup> IJȠ૨ ȠıȚȠȣ ʌĮIJȡȠȢ ȘȝȦȞ ȃȚțȠȜĮȠȣāȦįȘ Įૼ >@ \_<sup>2</sup> ǼȖȜȘȦįȘ Șҕૼā ਥʌIJĮʌȜĮıȓȦȢ țȐȝȚȞȠȞ\_3 2ȜȠȜĮȝʌોȢȢ*(lege*੪ȢȒȜȚȠȢāIJİȢ*lege*IJĮȢIJȞ\_<sup>4</sup> ȐșȜȦȞȜĮȝʌȡȩIJȘıȚȞāIJȞUHVHPEOHV\$+\* ,9\_12ȦįȘșҕૼāİȟ«IJȠȪIJȦ\_13«IJਕșȜȐ«\_20«ਕıȐȡțȠȣȢțĮȣȤȠȝȑȞȠȣȢ\_\_

f. 183r \_<sup>1</sup> ǼȟĮȓȡİIJȠȚĮੁȝȠ*lege*ਥȝȠ"țĮਫ਼ʌİȡĮ\_<sup>2</sup> ıʌȚıIJĮāĬİįȫȡȠȞįȣȢİȚ*lege* ਲ\_<sup>3</sup> IJȡȚıȩȜȕȚȠȢāȠઃȢ İȟİIJ*lege* ਥȟĮȚIJāʌȐȞ\_4 IJȞ੪ȢȝĮȡIJȪȡȦȞIJİijĮ\_5 ȞȘȢāțĮıİijĮȚįȡĮȚ *lege* ijĮȚįȡīĮȚȫȡ\_<sup>6</sup> ȖȚİāıȣȞIJ ǹȡIJİȝȚȦIJİ\_<sup>7</sup> IJȠȢțȜȚȞȠȢ*lege* țȜİȚȞȠȢā(ȣıIJĮșȚȠȞIJİĮ\_<sup>8</sup> ȝĮǻȚȝȚIJȡȚȠȞ«\_10ǺĮȡȕĮȡĮȞIJȘȞĮȖȚĮȞIJҕİȡ«\_11 … ʌĮȡșȑȞȠȞțĮȝȐȡIJȣ«\_12 ੪ȢȞȪȝijȘȞȋȡȚıIJȠ૨țĮਥț«\_13«IJȠ૨ȘıȠ૨«\_15«੪ȢȤȐȡȚȞ\_18 «ʌĮȞIJȠIJİ\_\_

)SUHVHUYHVRGHVĮȖૼDQGSUREDEO\įૼZKLOHIPRVWOLNHO\FRQWDLQVRGHVȘૼDQGșૼRIDNDQRQGHGicated to Saint Nicholas.417ȉKHWLWOHRQI<sup>v</sup> ȀĮIJIJȠ૨ıȓȠȣʌĮIJȡઁȢਲȝȞ1ȚțȠȜȐȠȣVKRZVWKLVDWWULEXWLRQ to be correct (**Figure 81**). The same title is repeated on f. 183v , yet probably erroneously (**Figure 80**). In fact, this folio begins in the same way as f. 186v WKHWLWOHRIWKHNDQRQLVIROORZHGE\WKHEHJLQQLQJRIWKH੩įĮૼ ZLWKWKHZRUGDzȖȜȘ>Ȣ@*lege*\$ȖȜȘȢ\$WWKLVSRLQWKRZHYHUWKHVFULEHFOHDUO\FKDQJHGKLVPLQGDQGVWDUWHG DJDLQKHUHSODFHGDzȖȜȘ>Ȣ@ZLWK੩įȘૼāਥʌIJĮʌȜĮıȓȦȢțȐȝȚȞȠȞ

The two folia (183 and 186) do not contain continuous text, and it is therefore evident that the bifolio they form together was not the central one of the quire. It is impossible to achieve a completely secure reconstruc-WLRQRIWKHXQGHUWH[W¶V IROLRRUGHU+RZHYHUVLQFH IFRQWDLQVWKHRGHVĮૼȖૼDQGįૼDQG IOLNHO\ SUHVHUYHVRGHVȘૼDQGșૼLWPD\ZHOOEHVXSSRVHGWKDWWKHRGHVEHORQJHGWRWKHVDPHNDQRQDQGWKDWIROLR 186 came before folio 183. Furthermore, as it is clear that the text on f. 186v continues on 186r , and also that on f. 183v continues on 183r , the reconstructed order of folia would be 186v , 186r , 183v , 183r , with at least one missing bifolio in-between.

7KH¿UVWOLQHVRIWKHWH[WSUHVHUYHGRQI<sup>v</sup> bear a strong resemblance to a part of the second anony-PRXV NDQRQ RQ 6DLQW1LFKRODV HGLWHGLQ05 ,, ± LQFਝʌȩȡ ȖȜȫIJIJૉ țĮ ȤİȓȜİıȚȞ KHUH ,Q IDFWZKLOHWKH6LQDLWLFIROLRUHDGV\_2 \$ȖȜȘȢਕʌȠȡȡȒIJȠȣਥȞIJȡȣijȞ\_<sup>3</sup> ȃȚțȩȜĮİȝĮțȐȡȚİ੪Ȣਫ਼ʌȘȡȑ\_<sup>4</sup> IJȘȢȋȡȚıIJȠ૨ țĮȜĮȝʌȘįȩȞȠȢșİȓĮȢȂ5,,UHDGVțĮIJોȢ**ਕʌȠȡȡȒIJȠȣ**țĮșİȓĮȢ**ĮȖȜȘȢ**IJĮȢਕȞȦIJȐIJĮȚȢ**ਥȞIJȡȣijȞ ȜĮȝʌȘįȩıȚ**ıțȑʌĮıȩȞȝİIJૌʌȡȠıIJĮıȓıȠȣੜıȚİ**șİȡȐʌȠȞȋȡȚıIJȠ૨**ʌĮȞıİȕȐıȝȚİ0DQ\RIWKHZRUGVLQ WKH¿UVWYHUVLRQRFFXULQWKHVHFRQGZKLOHRWKHUVDUHV\QRQ\PVRUFORVHLQPHDQLQJȝĮțȐȡȚİʌĮȞıİȕȐıȝȚİ ਫ਼ʌȘȡȑIJȘȢșİȡȐʌȦȞ

Similarly, the beginning of the text on f. 183v ²QDPHO\\_3 ȅȜȠȜĮȝʌોȢȠȢ*(lege*੪Ȣਸ਼ȜȚȠȢIJİȢ*lege*IJĮȢIJȦȞ \_ 4 ĮșȜȦȞȜĮȝʌȡȠIJȘıȚȞ²UHFDOOV*Kanon XV on Saint Nicholas*E\-RVHSKWKH+\PQRJUDSKHULQFȉĮȢੂİȡĮȢ ੪ȢੂİȡİȪȢȃȚțȩȜĮİHGLWHGLQ\$+\*,9±KHUHZKLFKUHDGV**ȜȠȜĮȝʌȢ੪Ȣਸ਼ȜȚȠȢ**ਕȡİIJȞ**IJĮȢ ȜĮȝʌȡȩIJȘıȚ**țĮIJĮȢIJȞșĮȣȝȐIJȦȞıİȜĮıijȩȡȠȚȢȜȐȝȥİıȚ)<sup>v</sup> and the text published in AHG IV 204, in addition to having the same *incipit*EHORQJWRWKHVDPHRGHȘૼDQGZHUHVXQJDFFRUGLQJWRWKHVDPHPRGHO PHORG\KHLUPRVਦʌIJĮʌȜĮıȓȦȢțȐȝȚȞȠȞ

Although there is no element to indicate that the kanon ends on f. 183v , it does not seem that the text on f. 183r LQFਫȟĮȓȡİIJȠȚਥȝȠțĮਫ਼ʌİȡĮıʌȚıIJĮȓLVLWVFRQWLQXDWLRQ,WVHHPVPRUHOLNHO\WREHDSUD\HULQYRNLQJ a number of saints: the two Theodores, George, Artemius, Eustathius, Demetrius (all military saints), and Barbara are mentioned. A similar *incipit*ਥȟĮȚȡȑIJȦȢIROORZHGE\DOLVWRIVDLQWVLVIRXQGLQWKHGLSW\FKVFRPmemorations of the living and the dead within the eucharistic liturgies).

Since liturgical indications are not extant in this bifolio, it is not clear whether it belonged to a Menaion, an Oktoechos, or a manuscript intended for private devotion.418

<sup>417</sup> 2Q6DLQW1LFKRODVLQ%\]DQWLQHK\PQRJUDSK\VHH3PSACHOS6DLQW1LFRODVGDQVO¶K\PQRJUDSKLHE\]DQWLQH*Theologia* 57 (1986) 397–442. 418 Such as, for instance, Vat. Pal. gr. 138 (Diktyon 65870), which is a collection of hymns of various genres put together for private

worship (see F. D'AIUTO8QPDQRVFULWWRLQQRJUD¿FRGHOVHFROR;,9LO9DWLFDQR3DODWLQRJUHFR*RSBN* n.s. 28 (1991) 149– 171).

Figure 81 – f. 186v XSSHUKDOIOO±7LWOH>ȀĮIJIJȠ૨ıȓȠȣʌĮIJȡઁȢਲȝȞ1ȚțȠȜȐȠȣ@EHJLQQLQJRIRGHĮૼODQGȖૼO Processed image by Roger Easton: WCB\_REFLU\_2-18-21-RGB (© Saint Catherine's Monastery, Sinai, Egypt)

JOSEPH THE HYMNOGRAPHER, KANON ON SAINTS PETER, ANDREW, DIONYSIUS, ETC.

**2a.** ff. 183rv, 186rv (*inferior*);419 *post* mid 9th century: Joseph the Hymnographer, Kanon on the Saints and Martyrs Peter, Andrew, Dionysius, Paul, Christina, Heraclius, Paulinus, Benedimus (fragments)420 *Bibliography*: — *Specimina*: **Figures 79, 82, 83**

The oldest undertext of this double-palimpsest bifolio runs perpendicular to the overtext and the earlier *scriptio inferior* (**Figure 82**). A single folio of Sin. gr. 962 corresponds to half a folio of the original manuscript, and one bifolio to a complete original folio. Each (reconstructed) folio had 28–30 lines of text, with 6 mm between and arranged in one column. The *Schriftspiegel* is approximately 170×120 mm, with an upper margin of 20 mm (f. 186r ), an outer of 30 mm (f. 183v ), and a lower of 45 mm (f. 183v ). The original manuscript measured approximately 200×150 mm. The repeated activity of palimpsestation has damaged the parchment surface (**Figure 79**), making the ruling scarcely visible.

 <sup>419</sup> The palimpsest folia are indicated in bold in the scheme. 420 1LJHO:LOVRQLGHQWL¿HVWKHWH[WDV0HQDLRQIRU0D\DQGGDWHVWKHVFULSWWRWKHth–9th centuries.

#### 192 Sin. gr. 962

The text is written on ruled lines in a sloping pointed majuscule (average angle of slope, based on ten measurings: 105,4°).421 Simple initials introduce each troparion and are located outside the text block. The small OHWWHUșZKLFKLVVRPHWLPHVYLVLEOHLQWKHOHIWPDUJLQLVDQDEEUHYLDWLRQIRUșİȠIJȠțȓȠȞ422 heirmoi are written on a new line in a tiny, upright pointed majuscule in a different ink, probably red. (**Figure 83**). Majuscules are hard to date, but if the attribution of the kanon to Joseph the Hymnographer can be trusted—as seems to be the case—this majuscule is securely datable to after the mid 9th century, since Joseph the Hymnographer lived between 816 and 886.423 The kanon is listed by Tomadakes among the genuine kanones of the author: the initial OHWWHUVRIHDFKVWDQ]DIRUPDQDFURVWLFZKLFKUHSUHVHQWV-RVHSK¶VVLJQDWXUH<sup>424</sup>

Figure 82 – f. 183r : *scriptio inferior* in red, perpendicular to the overtext in black. Processed image by Keith Knox: KTK\_pseudo\_WBUVG61-VIS (© Saint Catherine's Monastery, Sinai, Egypt)

The oldest layer of this *bis rescriptus* bifolio contains fragments from a known kanon for the Saints and Martyrs Peter, Andrew, Dionysius, Paul, Christina, Heraclius, Paulinus, and Benedimus, written by Joseph the Hymnographer. The text is edited in MR V 118–122 (*inc*ȆȓıIJİȦȢʌȑȡȝĮȤȠȚIJȠઃȢਥȞʌȓıIJİȚDQGWREHVXQJRQth May. 3UHVHUYHGDUHRGHİૼIURPWKH¿IWKYHUVHRGHࢫૼRGHȗૼDQGWZRWURSDULDRIRGHȘૼ7KHWH[WFRUUHVSRQGVZLWK PLQRUGLYHUJHQFLHVH[FHSWLQJWKHWKLUGWURSDULRQRIRGHࢫૼZKLFKVHHPVFRPSOHWHO\GLIIHUHQWEXWXQIRUWXQDWHO\ largely illegible), to that published in MR V 120–121. The kanon is acrostic (the complete acrostic would read ʌȚıIJȢਕȞȣȝȞIJȠઃȢʌȩȞȠȣȢIJȞȝĮȡIJȪȡȦȞȦıȒijDQGVRPHRIWKHOHWWHUVDUHVWLOOGLVFHUQLEOHLQWKHSDOLPSVHVW LQSDUWLFXODUʌȠȞȣȢȦȞȝIJȣȡ425 The folio probably belonged to a Menaion manuscript. The reconstructed folio order is: 186r +183v , 186v +183r , <sup>426</sup>DQGWKHFRQWHQWFDQEHFRQWHQWFDQEHVXPPDUL]HGDVIROORZV

 <sup>421</sup> An up-to-date overview of the sloping pointed majuscule can be found in P. ORSINI, La maiuscola ogivale inclinata. Contributo preliminare. *Scripta* 9 (2016) 89–116, and ORSINI, Studies on Greek and Coptic Majuscule Scripts 133–164. Orsini has convincingly demonstrated that—in contrast to what was formerly believed (in the wake of G. CAVALLO)XQ]LRQHHVWUXWWXUHGHOODPDLXVFROD JUHFDWUDLVHFROL9,,,±;,LQ/D3DOpRJUDSKLHJUHFTXHHWE\]DQWLQH Colloque international du CNRS (Paris, 21–25 octobre 1974). Paris 1977, 99–102)—a varying letter angle is not a reliable indicator of manuscript origin. 422 For instance, on f. 186r

 <sup>(</sup>over l. 10) and f. 183r (near l. 3). 423 2Q-RVHSKWKH+\PQRJUDSKHU±VHH3PE=

<sup>424</sup> (,720\$'\$.(6ȦıijȝȞȠȖȡȐijȠȢǺȓȠȢțĮȡȖȠȞ\$WKHQV1971, 164. 425 720\$'\$.(6ȦıijȝȞȠȖȡȐijȠȢ

 <sup>426</sup> The text on f. 186r continues on 183v , and that on f. 186v continues on 183r .

f. 186r \_\_<sup>1</sup> ıșȑȞİȚșİȧț«059O\_2 ȆĮȡșİȞȚțĮȢਥțȜȐȝʌȠȣıĮ«059O\_<sup>6</sup> ȅੂȝĮȞȚțȢ ਥȡȫȝİȞȠȚ«059O\_10 ĬİȠIJȠțȓȠȞȃȪȝijȘȋȡȚıIJȠ૨ਕȞȪȝijİȣIJİ«059O\_14 ધį>ࢫ»@ૼ 059O\_\_

f. 183v \_\_<sup>1</sup> >ıȣȞ@ĮȖȐȜȜİIJĮȚ059O\_<sup>2</sup> ȝȞȒıȦȝİȞ«059O\_6 ȈIJȡİȕ«UHVHPEOHV05 9O\_10 ȉઁȞįİȓȟĮȞIJĮ«ʌȡȠıțȣȞȒıȦȝİȞ059O\_\_

f. 186v \_\_<sup>1</sup> ੲȢҕ ҕਙȡҕ Ƞҕ ȣҕ ȡҕ Įҕ «059O\_ ҕ <sup>5</sup>੩ҕį>ȗૼ@«059O\_<sup>6</sup> ȃȑȠȣȢȗȘȜȠ૨ȞIJİȢʌȚıIJȢ« 059O\_<sup>9</sup> 0ʌȡȠıțȣȞોıĮȚȖȜȣʌIJȠȢ«059O\_15 țĮșİȜȠȞȠੂȂȐȡIJȣȡİȢāਕȞĮȕȠȞIJİȢ ʌȚı\_16IJȢ059O\_\_

f. 183r \_2 ʌȠȚȒıĮȞIJȚāIJȞȆĮIJȑȡȦȞਲȝȞ059O\_3 ĬİȠIJȠțȓȠȞȉȞțȚȕȦIJઁȞIJȠ૨ĬİȠ૨«05 9O\_7 ੩ҕį>Șૼ@«059O\_8 ijĮȞIJઁȞਥțIJોȢਙȞȦșİȞ«059O\_12 ૮ĮȞIJȚıȝ șİȓȠȣĮȝĮIJȠȢȂȐȡIJȣȡİȢ«ਫ਼ʌȡȋȡȚıIJȠ૨ 059O\_\_

Figure 83 – f. 186r ORZHUOHIWVHJPHQWOO±RIWKHIROLRșIRUșİȠIJȠțȓȠȞLQWKHRXWHUPDUJLQRYHUWKHLQLWLDO1OWLWOH੩į >ࢫ@ૼ3URFHVVHGLPDJHE\.HLWK.QR[.7.BVKDUSLHB:%89%0%,56DLQW&DWKHULQH¶V0RQDVWHU\6LQDL(J\SW

TROPARIA FOR SAINT MACRINA THE YOUNGER

**3.** ff. 184rv, 185rv; 427 late 9th – early 10th century: Troparia for Saint Macrina the Younger (fragments)428 *Bibliography*: — *Specimina*: **Figures 84 – 85**

 <sup>427</sup> The palimpsest folia are indicated in bold in the scheme. 428 1LJHO:LOVRQLGHQWL¿HVLWDV0HQDLRQIRU-XO\DQGGDWHVLWWRWKHODWHth–11th century.

#### 194 Sin. gr. 962

The lower writing is perpendicular to the *scriptio superior*, rotated through 90° or 270°. A single folio of Sin. gr. 962 corresponds to half a folio of the original manuscript, and one bifolio to a complete original folio. Each (reconstructed) folio has 25–26 lines of text, 7mm apart and arranged in one column. The *Schriftspiegel*  is approximately 155×90 mm, with large margins: the upper measures 35 mm (f. 185v ), the outer 55 mm (f. 185v ), and the lower 40 mm (f. 184r ). The original manuscript measured approximately 200×150 mm. Prickings are still visible in the outer margin. They are elongated rather than round, probably made with a penknife. The ruled lines tally with Sautel-Leroy type 00A1.429

The text is written in a small and elegant, upright early minuscule. The writing runs across the ruled lines and could date back to the late 9th – early 10th century. Simple initials introduce each troparion and are located outside the text block. Titles are written in Alexandrian majuscule in the same ink as the rest of the text, at least in the case of that preserved on f. 185v . Simple decorative elements (crosses and lines) are also visible (**Figure 84**).

Figure 84 – f. 185v : *scriptio inferior* in red, perpendicular to the overtext in black. Processed image by Keith Knox: KTK\_pseudo\_WBUVR25-MB780IR (© Saint Catherine's Monastery, Sinai, Egypt)

Folia 184 and 185 contain troparia (one kathisma and four stichera) to be performed on the feast of Saint Macrina the Younger, sister of Saint Basil the Great and Gregory of Nyssa, on 19th July. They begin on f. 185v and are introduced by a decorative bar (l. 5) and a title (ll. 6–8). Lines 1–4 of the same folio contain the end of a known kanon for Saint Dius of Antioch, who is celebrated on the same day.

The troparia for Saint Macrina the Younger are edited in MR VI 159–168. With the few divergencies reported in the transcription, the text corresponds to that published in MR VI 159 and 162. Only the last troparion on f. 184v LQFǼıİȕİȓĮȢ ҕįȚįȐıțҕ Įҕ ȜȠȢ ҕ ҕāਲȖȠȣȝȑȞȘVHHPVWREHXQHGLWHG**Figure 85**).430

The kanon for Saint Dius of Antioch is also edited in MR VI 159–168. The text in this palimpsest folio FRPHVIURPWKHWKHRWRNLRQRIWKHODVWRGHșૼDQGLVIRXQGLQ059,

<sup>429</sup> SAUTEL, Répertoire de réglures 39, 69–70. 430 The text in the manuscript has been checked against Follieri and AHG.

The reconstructed folio order is: 185v +184r , 185r +184v . 431 The folio probably belonged to a Menaion PDQXVFULSWDQGLWVFRQWHQWFDQEHVXPPDUL]HGDVIROORZV

f. 185v įȣ@\_\_<sup>1</sup> ıȦʌȠ૨ıȐȞıİȁȩȖİ«059,O\_4 IJȞȝȒȖȣȡȚȞ059,O\_<sup>5</sup> decorative bar \_ 6 IJૌĮIJૌਲȝȑȡIJોȢਖȖȓĮȢȂĮțȡȓ\_<sup>7</sup> ȞȘȢਕįİȜijોȢIJȠ૨ਖȖȓȠȣǺĮıȚȜİȓȠȣ\_8 țȐșȚıȝĮȤȠȢĮૼʌȡઁȢIJઁȞ IJȐijȠȞıȠȣ\_<sup>9</sup> ਙȝȦȝȠȢਕȝȞȐȢ«059,O\_«IJਕ૦૧ȦıIJȒȝĮIJĮ059,O\_\_

f. 184r \_\_<sup>1</sup> ȈIJȚȤȘȡȤȠȢįૼ>«@\_2 ਡijșȠȡȠȞਥIJȒȡȘıĮȢ«059,O\_10 șİȠijȩȡİʌĮȞİȪijȘȝİțĮ ȈȦIJȡIJȞȥȣȤȞਲȝȞLQ059,O\_11ਫȝijȚȜȠıȠijȫIJĮIJĮ«059,O\_\_

f. 185r \_\_<sup>1</sup> ĮIJȠțȓȞȘIJȠȞțĮਕșȐȞĮIJȠȞ«059,O\_10 ǹȖȜૉțĮIJİȜȐȝʌİIJȠ«059,O\_<sup>14</sup> «੪ȢਥȜİȒȝȠȞĮijĮȚįȡȞ੪Ȣıȣȝ\_\_>ʌĮșો059,O

f. 184v \_\_<sup>1</sup> ਥʌIJોȢȖોȢʌİʌȠȜȓIJİȣıĮȚ«059,O\_4 ਙȜȜȠȤȠȢ«ʌȡઁȢ੪ȢȖİȞȞĮȠȞਥ>ȞȂȐȡIJȣıȚȞ@ \_ 5 ǼıİȕİȓĮȢ ҕįȚįȐıțҕ Įҕ ȜȠȢ ҕ ҕā ਲȖȠȣȝȑȞȘ \_<sup>6</sup> șİȩȜİțIJȠȢ ʌĮȡșİȞȓĮȢ ȖȑȖȠȞĮȢ \_<sup>7</sup> țĮȜȜȚʌȐȡșİȞİā IJȞ Ȗȡ ȥȣ ҕ ȤȞ ҕ \_ 8 țĮșĮȡȓıĮıĮāijȡȠȞIJȓįȦȞıȣȖ\_<sup>9</sup> ȤȪıİȦȢāțĮʌĮșȞıȦȝĮIJȚțȞā\_10ਕțȘȜȓįȦIJȘȞıȠҕ ʌҕ IJҕȡҕ ȠȞāਕȞĮʌȑ\_ ҕ <sup>11</sup>ijȘȞĮȢāIJȢ IJȞșİȓȦȞਥȝijȐıİȚȢā\_\_

Figure 85 – f. 184v ORZHUSDUWOO±XQHGLWHGWURSDULRQLQFǼıİȕİȓĮȢ ҕįȚįȐıțҕ Įҕ ȜȠȢ ҕ ҕāਲȖȠȣȝȑȞȘ«3URFHVVHGLPDJHE\.HLWK Knox: KTK\_sharpie\_WBUVG61-VIS (© Saint Catherine's Monastery, Sinai, Egypt)

#### SUMMARY

The manuscript Euchologion Sin. gr. 962 was written—as palaeographical peculiarities and comparisons with dated codices suggest—in the second half of the 11th century. This dating is more precise than that previously proposed, namely the 11th–12th century. It seems to have been written, moreover, in a provincial environment, likely the Levant and, more particularly, Palestine.

There are a number of clues that point to this hypothesis, including the mediocre quality of the decoration, the addition of crosses before the quire marks,432 and some peculiarities of content. Cases in point are the pres-HQFHRIWKHWLWOHਕțȠȜȠȣșȓĮLQWKH/LWXUJ\RIWKH3UHVDQFWL¿HG\*LIWVI<sup>r</sup> ), typical of the earliest Palestinian Euchologia (11th–13th century);433 the presence of prayer texts which are found in identical forms in manuscripts probably written in Palestine;434 the fact that the Liturgy of Basil is preceded by the Liturgy of Chrysostom and VHHPVWRUHÀHFWDth–10th-century stage. Since peripheries tend to harbour conservative modes, this suggests a peripheral and Levantine context for the manuscript's origin.435

 <sup>431</sup> The text on f. 185v continues on 184r , and that on f. 185r on 184v

<sup>. 432</sup> This seems typical in codices of Cypriot and Palestinian origin according to MONDRAIN, Les signatures des cahiers 39 and STEFEC, Anmerkungen 126, n. 38. 433 ALEXOPOULOS3UHVDQFWL¿HG/LWXUJ\RADLE6LQDL\*UHHN1(0īQ

<sup>434</sup> ǼȤİੁȢȞȠıȠ૨ȞIJĮȢII<sup>r</sup> –80v VDPHWH[WDV6LQJU3DOHVWLQHǼȤİੁȢțંȜȣȕĮȝȞȝȘȢਖȖȦȞII<sup>r</sup> –129r ): same text as in Sin. gr. 958 (Syria/Palestine) and Sin. gr. 960 (Cyprus or Syria/Palestine?). 435 See about this PARENTI, La "vittoria" and ALEXOPOULOS7KHLQÀXHQFHRI,FRQRFODVPRQ/LWXUJ\

#### 196 Sin. gr. 962

The prayer book contains a distinct section dedicated to prayers for various occasions, introduced by the title İȤĮįȚijȠȡĮȚ)RUDQXPEHURIVHOHFWHGWRSLFVWKHUHLVPRUHWKDQRQHSUD\HU7KHPHVDSSDUHQWO\RIJUHDWHVW LQWHUHVWZHUHSXUL¿FDWLRQ¿YHSUD\HUVDJULFXOWXUHIRXUDQGWUDYHOOLQJHVSHFLDOO\YLDVHDRUULYHUIRXU7ZR SUD\HUVİȤਥʌʌȜİંȞIJȦȞDQGİȤȜİȖȠȝȞȘİੁȢIJઁțIJȓıĮȚțĮȡȕȚȞZKLFKZDVDOVRXVHGIRUWKHFRQstruction of a house) are attested only in this manuscript under this title.

Sin. gr. 962 was used for at least two centuries after it was written. Its margins show interventions by at least ¿YHXVHUVDFURVVWKHth and 14th centuries. The most active of these were the annotators I refer to as User 1, "the restorer", and User 2, "the bilingual possessor".

8VHU³WKHUHVWRUHU´²LWLVXQFOHDUZKHWKHUWKHQDPHȦĮțİȓȝȝȠȞĮȤȩȢDGGHGLQWRWKHRXWHUPDUJLQRII 181v was his own name—wrote a number of marginal annotations referring to the veneration of physicians saints. He is more certainly responsible for rebinding the manuscript at a point in the 13th century, but without DFFHVVWRPDWHULDOVRITXDOLW\WKHPRGHVWELQGLQJLVLWVHOIDWHVWLPRQ\WRWKLV'HVSLWHWKHGLI¿FXOWFRQGLWLRQV he carefully restored the manuscript, gave new numbers to the quires and—since he seems to have been concerned about the integrity of the manuscript—replaced the lost or damaged Quire 23, employing palimpsest and double palimpsest parchment and using a kind of script in imitation of the "*Perlschrift*" deployed by the original scribe. In order to create the ternio needed, he made use of folia from three different original manuscripts, one of which was already palimpsest (original manuscript 2). The recycled sheets were put to reuse in three different ways:


All of the palimpsest folia come from religious manuscripts: homiletical in one case, hymnographical in three cases. "The restorer" used half a folio of a pseudo-Chrysostomic manuscript (late 10th–early 11th century) to produce the external bifolio of Quire 23 (ff. 182–187); he then employed a bifolio containing a kanon for Saint Nicholas (12thFHQWXU\WRPDNHXSWKHFHQWUDOELIROLRII±DQG¿QDOO\DQRWKHUIROLRIURPD0HQDLRQZLWKWURSDUia for Saint Macrina the Younger (late 9th–early 10th century) to create the inner bifolio of the ternio (ff. 184–185).

As we can readily observe, the distance in time between the *scriptio superior* of Quire 23 and the *scriptiones inferiores* ranges from one to two hundred years. Moreover, the central bifolio of Quire 23 (ff. 183–186) is made up of double palimpsest parchment: in fact, the kanon on Saint Nicholas was itself written on top of a kanon by Joseph the Hymnographer from a Menaion manuscript which was approximately two hundred years older (*post* mid 9th century).

Worth mentioning in regard to the *scriptiones inferiores* is that the preserved section of the Kanon on Saint Nicholas is unedited, as well as the last sticheron for Saint Macrina the Younger from a Menaion manuscript; the kanon by Joseph the Hymnographer in sloping pointed majuscule serves as an important *terminus post quem* for dating the majuscule script to after the middle of the 9th century.

User 2, "the bilingual possessor", was an Arabic speaker with some knowledge of Greek who annotated Sin. gr. 962 in both Greek and Arabic after the 13th century—that is, after the manuscript was rebound. He was a simple and relatively uneducated person, probably a priest, as an ownership mark on f. 27r ("[belongs] to priest Luke") may indicate.436 He used the manuscript for study and work purposes and added what was necessary to him (Arabic translations of titles and rubrics, corrections to the main text, additions of sections to be declaimed by the celebrants, highlighting—through the use of crosses—of relevant passages). The majority of his annotations are found close to sections of the Euchologion which concern the baptismal rite, the catechumenate, and the readmission of apostates.

Finally, an Arabic notice on f. 187v —probably also written by User 2—states that Sin. gr. 962 belonged to the church of Saint Elijah, which was the last station for pilgrims before the ascent to Mount Sinai. If it is true that the Arabic annotations date back to the 13th or 14th century, this would mean that Sin. gr. 962 was already circulating in the Sinaitic area in this period.

 <sup>436</sup> It is however not completely clear whether the Arabic hand who wrote this possesion note is the same who wrote the other marginal annotations in Arabic.

# SIN. GR. 966 + SIN. GR. NF M 21 [A] + SIN. GR. NF M 68 [B] + BRYN MAWR 2012.11.98 [C]

0DQXVFULSW 6LQ JU LVLGHQWL¿HGLQWKHOLWHUDWXUH DV DQLQFRPSOHWH(XFKRORJLRQ DQGWKLVLV KRZ , DSproached it when I began my study in 2015. On the occasion of a research trip to Saint Catherine's Monastery (December 2018), I was able to identify among the New Finds two quires which originally belonged to Sin. gr. 2QHFDUULHVWKHVKHOIPDUN6LQJU1)0WKHVHFRQGLVRQHRIWKH¿YHORRVHTXLUHVWKDWIRUP6LQJU NF M 68—it was erroneously put in the same box and acquired the same shelfmark as the other four quires, EXWFOHDUO\KDVQRVLPLODULWLHVZLWKWKHP)XUWKHUPRUH,KDYHLGHQWL¿HGRQHIXUWKHUTXLUHRULJLQDWLQJIURP6LQ gr. 966 in Bryn Mawr College Library (single leaf manuscript collection), which carries the shelfmark Bryn Mawr 2012.11.98.437

In the interest of clarity, the three *membra disiecta* will here be referred to as Sin. gr. NF M 21 [A], Sin. gr. NF M 68 [B], and Bryn Mawr 2012.11.98 [C]. Accordingly, I will refer to individual folia using the following V\VWHPRILGHQWL¿FDWLRQWKHOHWWHU\$EHIRUHDIROLRQXPEHUZLOOLQGLFDWHWKDWWKHIROLRFRPHVIURP6LQJU1) M 21 (e.g. f. A1), the letter B that it comes from Sin. gr. NF M 68 (e.g. f. B1), the letter C that it comes from Bryn Mawr 2012.11.98 (e.g. f. C1).

#### **CATALOGUES**



In addition to the publications listed above, Sin. gr. 966 was described by Antonin Kapustin in his unpublished 1870 catalogue (**Figure 86** NHSW LQ WKH PRQDVWHU\¶V DUFKLYH +H FKDUDFWHUL]HVWKH FRGH[ DV DQ incomplete palimpsest manuscript (in many places, double palimpsest) of 102 folia (*des*İੁȢIJȠઃȢĮੁȞĮȢIJȞ ĮੁȫȞȦȞZULWWHQLQRQHFROXPQRI±OLQHVSHUIROLRLQOLJKWEURZQLQNZLWKDQDQJXODUVFULSW

Figure 86 – Antonin Kapustin's description of Sin. gr. 966 in his 1870 unpublished catalogue (© Saint Catherine's Monastery, Sinai, Egypt)

 <sup>437</sup> I thank Georgi Parpulov and Eirini Afentoulidou for bringing my attention to folia from an Euchologion in the Bryn Mawr manuscript collection. These folia have not been investigated before. I had access to this manuscript only digitally.

#### **BIBLIOGRAPHY**





**SPECIMINA**7KHGLJLWL]HGPLFUR¿OPRI6LQJULVDYDLODEOHRQOLQHDWWKHZHEVLWHRIWKH/LEUDU\RI&RQgress.438 High-quality photographs of all folia are also available at https://sinai.library.ucla.edu. Photographs of both Sin. gr. NF M 21 [A] and Sin. gr. NF M 68 [B] were taken for my private use by Father Justin Sinaites (see below, **Figures 88 and 89**).439 Manuscript Bryn Mawr 2012.11.98 [C] is also available online (**Figure 87**).440 *Specimina* of selected folia of the four manuscripts are included in this chapter.

Figure 87 – f. C6v (from Bryn Mawr 2012.11.98 [C]), lower part (© Bryn Mawr College Special Collections, Single Leaf Manuscripts Collection, 2012.11.98 [Prayer book excerpt])

 <sup>438</sup> https://www.loc.gov/item/00271074803-ms/ (19.09.2022). 439 The Greek New Finds includes no images of these two manuscripts. 440 7KHGLJLWL]HGIROLDDUHIRXQGDWhttps://digitalcollections.tricolib.brynmawr.edu/object/bmc57996 (19.09.2022).

Figure 88 – f. A1v (from Sin. gr. NF M 21 [A]) (© Saint Catherine's Monastery, Sinai, Egypt)

Figure 89 – f. B3v (from Sin. gr. NF M 68 [B]) (© Saint Catherine's Monastery, Sinai, Egypt)

### *SCRIPTIO SUPERIOR*: EUCHOLOGION

#### ff. 1r –102v , ff. A1r –A8v , ff. B1r –B6v , ff. C1r –C8v ; 441 Southern Italy (Salento), 2nd half 12th century: Euchologion.

#### CODICOLOGY

Sin. gr. 966 is made up of 102 parchment folia, Sin. gr. NF M 21 [A] and Bryn Mawr 2012.11.98 [C] of eight folia each, while the quire of Sin. gr. NF M 68 [B] that originally belonged to Sin. gr. 966 comprises six (this was originally a quaternio).442 Sin. gr. 966 does not have a binding; several quires are detached at the beginning and end of the manuscript (Quires 1–3 and 11–13), while Quires 4–10 retain their stitching (**Figure 90**); on the spine it is still possible to observe the remnants of a label written in black ink, on which the shelfmark and the content of the manuscript were recorded. Sin. gr. NF M 21 [A], Sin. gr. NF M 68 [B], and Bryn Mawr 2012.11.98 [C] are three loose quires that were originally located towards the end of the codex. Although the recovery of Sin. gr. NF M 21 [A], Sin. gr. NF M 68 [B], and Bryn Mawr 2012.11.98 [C] improves the scope for reconstructing the original form of the Euchologion, the codex is still incomplete, with various folia and quires missing at the end.443

The parchment is of low quality and crinkled throughout. It is very stiff and its thickness varies consider-DEO\WKHFRORXULV\HOORZLVKEURZQDQGWKHGLIIHUHQFHEHWZHHQÀHVKDQGKDLUVLGHVQRWLFHDEOHIROOLFOHVDUH FOHDUO\YLVLEOHDQGQDWXUDOKROHVDQGLPSHUIHFWLRQVLQWKHSDUFKPHQWDUHUHFRJQL]DEOHRQII

 <sup>441</sup> The original reconstructed folio order is set out below in the description of the quire structure. 442 \$VDOUHDG\PHQWLRQHGWKHER[ZLWKVKHOIPDUN6LQJU1)0FRQWDLQV¿YHORRVHTXLUHV)RXURIWKHVHRULJLQDWHIURPWKHVDPH PDQXVFULSWZKLOHWKH¿IWK²ZKLFKZKHQ,RSHQHGWKHER[ZDVORFDWHGLQEHWZHHQWKHRWKHUIRXU²HQGHGXSLQLWVSUHVHQWORFDWLRQ erroneously. It originally belonged to Sin. gr. 966, and it is the only quire which carries foliation (see above **Figure 89**). 443 For a detailed reconstruction of the content and indication of missing folia see below.

22, 27, 29, 31, 33, 34, 40, 41, 45, 49, 82, 88, 98. For the most part, the folia are palimpsest or double palimpsest, with the exception of ff. 1r –46v of Sin. gr. 966, the quire that comes from Sin. gr. NF M 68 [B], and (as far as I can gather from the digital images) the eight folia of Bryn Mawr 2012.11.98 [C].

The typical folio dimensions of this Euchologion are 175×120 mm (f. 17): it is thus "oblong in height", with a variation of approximately 60 mm between height and width.444 The folia of Sin. gr. NF M 21 [A] and Sin. gr. NF M 68 [B] in their present form appear smaller (A1 measures, for instance, 165×110 mm, and B1 is 150×115 mm) because their margins are very damaged. The writing is arranged in a single column and the number of lines per folio varies between 19 and 25.445 The *Schriftspiegel* measures 130/135×90/95 mm (f. 17r , f. A1r , f. B1r ). The distance between lines is 5 mm, and the letters are 2 mm high. The scribe employs folia (palimpsest or not) which were already ruled, and therefore did not need to create new ones.

All 102 folia of Sin. gr. 966 already carried modern numbering (in pencil) on the lower outer corner or in the middle of each *recto*. 446 On folio 17r , in the lower inner margin, the shelfmark of the manuscript (966) has been annotated in pencil. A trace of previous foliation, in black ink, is extant only at the very beginning of the codex, namely on the upper margin of f. 1, reading "7". This has been crossed out in pencil, most likely by the hand responsible for the most recent foliation. Sin. gr. NF M 21 [A] and Sin. gr. NF M 68 [B] were foliated by Father Justin Sinaites in December 2018 on the upper outer corner of each *recto*, whereas Bryn Mawr 2012.11.98 [C] is not foliated.

Figure 90 – Spine lacking binding (© Saint Catherine's Monastery, Sinai, Egypt)

<sup>444</sup> 7KHGH¿QLWLRQ³REORQJLQKHLJKW´RULJLQDOO\*oblong en hauteur*) is taken from A. JACOB, La mise en forme de l'euchologe dans l'Italie méridionale. Quelques observations. *Estudios bizantinos* 3 (2015) 37–38, which investigates Southern-Italian Euchologia from a codicological point of view (although Sin. gr. 966 is not taken into account). Euchologia described as *oblong en hauteur* are PDQXVFULSWV©RODKDXWHXUO¶HPSRUWHODUJHPHQWVXUODODUJHXUª-DFRESRLQWVRXWWKDWREORQJFRGLFHVZHUHSULPDULO\ZULWWHQLQ7HUUD d'Otranto in the 12th and the 13th centuries. The most ancient and representative Salentine codices in this format are Vat. Ott. gr. 344 (225×150 mm, dated 1177 [Diktyon 65587]) and Vat. Barb. gr. 443 (228×144 mm, late 12th – early 13th century [Diktyon 64986]). In RAPP – AFENTOULIDOU – GALADZA – NESSERIS – ROSSETTO – SCHIFFER, %\]DQWLQH3UD\HU%RRNV±,KDYHLGHQWL¿HGDGGLWLRQDO manuscripts in this shape and format (not necessarily written in Southern Italy), currently preserved in Patmos (Monastery of Saint -RKQWKH7KHRORJLDQDQG\*URWWDIHUUDWD%LEOLRWHFD6WDWDOHGHO0RQXPHQWR1D]LRQDOH

 <sup>445</sup> This is due to the fact that the scribe employs folia which were already ruled and therefore adjusts his text according to the appearance of the parchment in front of him. 446 The foliation was probably applied after 1888. This is when Alekseij Dmitrievskij visited the monastery in order to study the Sinai

Euchologia. His descriptions contain several mistakes in the folio numbering, suggesting that the manuscripts were not yet foliated (see, for instance, the descriptions of Sinai Euchologia in Dmitrievskij II).

It seems that neither Kapustin nor Dmitrievskij saw Sin. gr. NF M 21 [A], Sin. gr. NF M 68 [B], or Bryn 0DZU>&@7KLVZRXOGFRQ¿UPWKDWE\WKHGDWHRI.DSXVWLQ¶VFDWDORJXHWKH\ZHUHDOUHDG\ no longer part of a single codex.447

The folia of Sin. gr. 966 are arranged in 13 quires: among these are eleven quaterniones, one binio, and RQHLUUHJXODUTXLUH7KH¿UVWWKUHHTXLUHVDUHRXWRISODFH6LQJU1)0>\$@LVDORRVHTXDWHUQLRDVLV%U\Q Mawr 2012.11.98 [C], while the quire of Sin. gr. NF M 68 [B] considered here is a loose ternio. The quire structure is presented manuscript by manuscript, and then as a reconstruction of the whole original codex.

Sin. gr. 966: Quires 1–3: 3×8 (24), Quire 4: 1×8+1+1 (34), Quire 5: 1×8 (42), Quire 6: 1×4 (46), Quires 7–13: 7×8 (102).

Sin. gr. NF M 21 [A]: Quire A1: 1×8 (A8).

Sin. gr. NF M 68 [B]: Quire B1: 1×8–2 (B6).

Bryn Mawr 2012.11.98 [C]: 1×8 (C8).

**Sin. gr. 966 + Sin. gr. NF M 21 [A] + Sin. gr. NF M 68 [B] + Bryn Mawr 2012.11.98 [C]:** Quires 1–3: 3×8 (24),448 [lacuna], Quire 4: 1×8+1+1 (34), Quire 5: 1×8 (42), Quire 6: 1×4 (46), Quires 7–13: 7×8 (102), Quire C1: 1×8 (C8), [lacuna], Quire B1: 1×8–2 (B6), [lacuna], Quire A1: 1×8 (A8), [lacuna].

 \$\$\$\$DQG\$\$DUHDOODUWL¿FLDO ELIROLD449 The folia in the quires conform to Gregory's rule with a number of exceptions that do not correspond to any loss of text:



EHWZHHQII±DQG±WKHELIROLRLVDQDUWL¿FLDOELIROLRLQ4XLUH

EHWZHHQII\$±\$DQG\$±\$WKHELIROLD\$\$DQG\$\$DUHDUWL¿FLDOELIROLDLQ4XLUH\$

Only Sin. gr. 966 carries quire signatures (**Figure 91**). Starting on f. 43r , quire marks in Greek majuscule OHWWHUVZULWWHQLQEODFNLQNDUHYLVLEOHRQWKH¿UVWIROLRRIDOPRVWHYHU\TXLUHLQWKHXSSHURXWHUPDUJLQ7KHLQN is lighter than that used for the text, and it thus remains unclear whether the copyist himself or somebody else DIWHUKLPDGGHGWKHPȉKH\DUHFXUUHQWO\H[WDQWRQWKHIROORZLQJIROLDI<sup>r</sup> ȕૼI<sup>r</sup> ȖI<sup>r</sup> İૼI<sup>r</sup> ࢫૼI<sup>r</sup> ȗૼI<sup>r</sup> ȘૼZULWWHQRQWRSRITXLUHVLJQDWXUHİૼIURPWKHVFULSWLRLQIHULRUI<sup>r</sup> șૼ7KHTXLUH VLJQDWXUHVWKDWDUHPLVVLQJQDPHO\RQH>Įૼ@DQGIRXU>įૼ@ZHUHLQDOOSUREDELOLW\ORFDWHGUHVSHFWLYHO\RQI<sup>r</sup> and f. 55r , and are no longer visible because they were cut away.

7KHTXLUHQXPEHULQJGRHVQRWEHJLQRQWKH¿UVWIROLRZKLFKUHTXLUHVIXUWKHUFRPPHQW7KHIROORZLQJWDEOH offers a comparison of the quire marks as they are preserved in the manuscript in relation to the current quire structure.

 <sup>447</sup> The loose quires were probably left behind together with other fragmented manuscripts in a room under the Chapel of Saint George situated along the monastery's northern wall on the occasion of the moving of complete codices from chapels to the Marthales Library in 1734. 448 This is almost certainly not the original position of these quires: they were likely placed towards the end of the codex. However, it

LVQRWSRVVLEOHWRDVFHUWDLQWKHLURULJLQDOSRVLWLRQGH¿QLWLYHO\

<sup>449</sup> AGATI, Manuscript Book 145.


,IWKHTXLUHPDUNVZHUHDGGHGZKHQWKHPDQXVFULSWZDV¿UVWERXQGZHPD\VXSSRVHWKDWWKHFRGH[RULJLnally began on f. 35r (namely with the Liturgy of Saint Basil), and that what is currently quire number four bearing on f. 25r WKH(XFKRORJLRQ¶VWLWOHǼȤȠȜȩȖȚȠȞıઃȞĬİʌİȡȚȑȤȠȞIJȞʌȐıĮȞਕțȠȜȠȣșȓĮȞIJોȢਥțțȜȘıȚ-ĮıIJȚțોȢțĮIJĮıIJȐıİȦȢIROORZHGE\WKH/LWXUJ\RI6DLQW-RKQ&KU\VRVWRP²RQFHIRUPHGDQLQGHSHQGHQWXQLW that was only subsequently incorporated. However, we should remember that all quires seem to have been written by the same hand. We might also suppose—as would seem more logical—that the Euchologion began on f. 25r DOWKRXJKLIVRWKH¿UVWTXLUHGLGQRWFDUU\DTXLUHPDUN,QDQ\FDVHZKDWGRHVVHHPVHFXUHLVWKDW Quires 1–3 are currently out of sequence.

Figure 91 – Quire marks on ff. 79r ǽૼDQG<sup>r</sup> Ǿૼ6DLQW&DWKHULQH¶V0RQDVWHU\6LQDL(J\SW

Quire structure of Sin. gr. 966450

450 The dots indicate single folia.

Quire structure of Sin. gr. NF M 21 [A]451 Quire structure of Sin. gr. NF M 68 [B]

Quire structure of Bryn Mawr 2012.11.98 [C]

The condition of this Euchologion as preserved is not particularly good, and this is especially so of the quires of Sin. gr. NF M 21 [A] and Sin. gr. NF M 68 [B]. In fact, all folia of Sin. gr. NF M 68 [B] are damaged LQWKHRXWHUPDUJLQVWKHSDUFKPHQWDSSHDUVWRKDYHEHHQQLEEOHGDQGH[SRVHGWR¿UHVHHDERYH**Figure 89**, and below, **Figure 92**). My supposition is that f. 1 of Sin. gr. 966 (today almost illegible) was at some point DOVRH[SRVHGWR¿UHVLQFHLWVSDUFKPHQWLVGDUNHQHGDQGSDUWLFXODUO\VWLII)ROLD\$DQG\$RI6LQJU1)0 [A] have additionally suffered damage in the inner margins with a loss of text (**Figure 93**).

A very limited number of repairs are visible, namely tears in the parchment caused by the ruling but later ¿[HGZLWKWZLQHIDQGDUHLQIRUFLQJSDSHUVWULSLQWKHJXWWHURII6LJQVRIXVHDUHXELTXLWRXVDQG ZH¿QGLQSDUWLFXODU




 <sup>451</sup> The dots indicate single folia.

Figure 92 – f. B1r ¿UHGDPDJHLQWKHPDUJLQV6DLQW&DWKHULQH¶V0RQDVWHU\6LQDL(J\SW

Figure 93 – f. A5r , damage in the inner margin (© Saint Catherine's Monastery, Sinai, Egypt)

#### PALAEOGRAPHY

This Euchologion is written in dark brown ink in an upright minuscule by a Salentine scribe (**Figure 94**).452 The ZULWLQJVKRZVWKHLQÀXHQFHRIWKH *style rectangulaire aplati ou écrasé*, especially in the forms of the minuscule ĮDQGȣDQGIRUWKHJHRPHWULFIRUPRIȝʌDQGȦPDMXVFXOHȖ DQGIJ DUHFKDUDFWHUL]HGE\WKHLUKHLJKW7KLVVW\OH ZDVLGHQWL¿HGE\\$QGUp-DFREDVW\SLFDORI6DOHQWLQHPDQXVFULSWVZULWWHQEHWZHHQWKHHQGRIWKHth and the beginning of the 12th centuries,453 but Sin. gr. 966 + Sin. gr. NF M 21 [A] + Sin. gr. NF M 68 [B] + Bryn Mawr 2012.11.98 [C] represents a later and looser stage of the script.454

The existing bibliography dates the hand of Sin. gr. 966 to the 13th or the 14th century,455 with the exception of Taft – Parenti who date it to the 12th – 13th centuries.456 Sin. gr. NF M 21 [A] is dated by Nikolopulos to the 12th–13th centuries,457 but Sin. gr. NF M 68 [B] to the 11th century.458

2QWKHEDVLVRISDODHRJUDSKLFDOFRPSDULVRQVVLJQL¿FDQWVLPLODULWLHVFDQEHREVHUYHGZLWKODWHth-century 6DOHQWLQHPDQXVFULSWV0XWLQJU>Į:@'LNW\RQ**Figure 95**),4590DUFJU= (Diktyon 69881),460 and Taur. C III 17 (Diktyon 63870).4615HOHYDQWDI¿QLWLHVZLWKGDWHGRUGDWDEOH*specimina*, and the fact that the writing represents a late phase of the *style rectangulaire aplati ou écrasé*, but is not yet a *minuscola barocca* (in use from the early 13th century), leads me to suppose that the manuscript was copied towards the end of the 12th century.

<sup>452</sup> 6LQJUZDV¿UVWDWWULEXWHGWR6DOHQWRE\JACOB, Histoire du formulaire grec 373, on the basis of its content. A discussion of the palaeographical peculiarities of this Euchologion has not yet been ventured, although the bibliography on the palaeography of Sal-HQWLQHPDQXVFULSWVLVYHU\ULFK,FRQ¿QHP\VHOIKHUHWRLQGLFDWLQJDQXPEHURIVHOHFWHGFRQWULEXWLRQVRIDJHQHUDOQDWXUHP. CANART – S. LUCÀ, Codici greci dell'Italia meridionale. Rome 2000; A. JACOB, Les écritures de Terre d'Otrante, in: La Paléographie grecque HWE\]DQWLQH&ROORTXHLQWHUQDWLRQDOGX&156 (Paris, 21–25 octobre 1974). Paris 1977, 269–281; A. JACOB, Culture grecque et ma-QXVFULWVHQ7HUUHG¶2WUDQWHLQ\$WWLGHO,,,&RQJUHVVR,QWHUQD]LRQDOHGL6WXGL6DOHQWLQLHGHO,&RQJUHVVR6WRULFRGL7HUUDG¶2WUDQWR (Lecce, 22–25 ottobre 1976), ed. P. F. Palumbo. Lecce 1980, 53–77; A. JACOB, I più antichi codici greci di Puglia: ovvero un viaggio GHOODSDOHRJUD¿DQHOSDHVHFKHQRQF¶q*Studi medievali e moderni* 2 (2002) 5–42; S. LUCÀ, Scritture e libri in Terra d'Otranto fra XI H;,,VHFRORLQ%L]DQWLQL/RQJREDUGLH\$UDELLQ3XJOLDQHOO¶DOWRPHGLRHYR\$WWLGHO;;&RQJUHVVRLQWHUQD]LRQDOHGLVWXGLVXOO¶DOWR medioevo (Savelletri di Fasano, 3–6 novembre 2011). Spoleto 2012, 487–548. Lists of codices written in Terra d'Otranto were compiled by O. MAZZOTTA, Monaci e libri greci nel Salento medievale. Novoli 1989; D. ARNESANO, Il repertorio dei codici greci VDOHQWLQLGL2URQ]R0D]]RWWD\$JJLRUQDPHQWLHLQWHJUD]LRQLLQ7UDFFHGLVWRULD6WXGLLQRQRUHGLPRQV2URQ]R0D]]RWWDHG M. Spedicato. Galatina 2005, 25–80 (Sin. gr. 966 is included here at p. 61); D. ARNESANO/LEULLQXWLOHVLQ7HUUDG¶2WUDQWR0RGDOLWjGL SLHJDWXUDGHLELIRJOLQHOODUHDOL]]D]LRQHGHO/DXULQ/LEULSDOLQVHVWLJUHFLFRQVHUYD]LRQHUHVWDXURGLJLWDOHVWXGLR Atti del &RQYHJQRLQWHUQD]LRQDOH9LOOD0RQGUDJRQH±0RQWH3RU]LR&DWRQH±8QLYHUVLWjGL5RPD©7RU9HUJDWDª±%LEOLRWHFDGHO0RQX-PHQWR1D]LRQDOHGL\*URWWDIHUUDWD±DSULOHHG6/XFj5RPH–200; D. ARNESANO, Manoscritti greci di Terra G¶2WUDQWR5HFHQWLVFRSHUWHHDWWULEX]LRQL±LQ Toxotes: Studies for Stefano Parenti, ed. D. GALADZA – N. GLIBETIC – G. RADLE. Grottaferrata 2010, 63–101; D. ARNESANO,OUHSHUWRULRGHLPDQRVFULWWLJUHFLGL7HUUDG¶2WUDQWR,QWHJUD]LRQH± *BollGrott* 19 (3rd s.) (2022). 453 JACOB, Les écritures. On the genesis of this style see LUCÀ, Scritture e libri in Terra d'Otranto. 454 According to JACOB, Les écritures 269, and G. CAVALLO/DFXOWXUDLWDORJUHFDQHOODSURGX]LRQHOLEUDULDLQ,%L]DQWLQLLQ,WDOLDHG

G. Cavallo – V. Von Falkenhausen – R. Farioli Campanati – M. Gigante – V. Pace – F. Panvini Rosati. Milan 1982, 495–612, the Salentine writings of the late 12th – early 13th centuries are not very distinctive. From the beginning of the 13th century, in the wake of the *Fettaugenmode*, a new kind of writing, namely the *minuscola barocca* (D. ARNESANO/DPLQXVFROD©EDURFFDª6FULWWXUHH libri in Terra d'Otranto nei secoli XIII e XIV. Galatina 2008), takes root in Salento. However, the Euchologion Sin. gr. 966 + Sin. gr. NF M 21 + Sin. gr. NF M 68 + Bryn Mawr 2012.11.98 is clearly older. 455 13th century: ARNESANO, Repertorio 61; Dmitrievskij II 202; A. JACOB, Un opuscule didactique otrantais sur la liturgie eucharistique:

<sup>/¶</sup>DGDSWDWLRQHQYHUVIDXVVHPHQWDWWULEXpHj3VHOORVGHOD3URWKHRULDGH1LFRODVG¶\$QGLGD*RSBN* n.s. 14–16 (1977–1979) 177, n. 4; Kapustin 1870 (unpublished catalogue). 13th–14th century: GARDTHAUSEN, Catalogus 206; KAMIL, Catalogue 111. 456 TAFT – PARENTI, Il grande ingresso 709. 457 Greek New Finds 163. 458 Greek New Finds 169. It is my understanding that Nikolopoulos' 11th-century attribution is the date of the other four quires housed

in the box with shelfmark Sin. gr. NF M 68, and not that of the quire that is subject to consideration here as part of Sin. gr. 966. 459 Terra d'Otranto, 2nd half of the 12th century. See reproduction 43 in CANART – LUCÀ, Codici greci 107. I have noticed that this manuscript is in part palimpsest, not indicated in Arnesano's list of Salentine palimpsests (ARNESANO, Libri inutiles). The manuscript is accessible online: https://n2t.net/ark:/65666/v1/10963 (19.09.2022). 460 Terra d'Otranto, mid 12th century. See reproduction 45 in CANART – LUCÀ, Codici greci 110. 461 Terra d'Otranto, 1173. See reproduction 41 in CANART – LUCÀ, Codici greci 104.

Sin. gr. 966 + Sin. gr. NF M 21 [A] + Sin. gr. NF M 68 [B] + Bryn Mawr 2012.11.98 [C] 207

Figure 94 – f. 46r (© Saint Catherine's Monastery, Sinai, Egypt)

)LJXUH±0XWLQJUĮ:I<sup>v</sup> VXFRQFHVVLRQHGHO0LQLVWHURSHUL%HQLHOH\$WWLYLWj&XOWXUDOLHSHULO7XULVPR\*DOOHULH(VWHQVL%LEOLRWHFD(VWHQVH8QLYHUVLWDULD

In support of this palaeographical evidence pointing to Southern Italy, there is a further hint in the textual content. On f. 32r , close to the end of the Liturgy of John Chrysostom, the dead are commemorated. Among WKHOLWDQLHVLWLVSRVVLEOHWRUHDGWKHZRUG૧ȒȟLQWKHJHQLWLYHIRUP૧ȘȖȩȢDQGDOVRWZRSURSHUQRXQV7KH ¿UVWLV૮ȠȖȓȡȠȢLH5RJHUZKLOHWKHVHFRQGLVīȠȣȜȜȚȑȜȝȠȢLH:LOOLDP**Figure 96**). They are likely to refer to the Norman kings Roger II (died 1154) and his son William I (died 1166), who ruled over Sicily, Calabria, Basilicata, and Apulia. The complete sentence on f. 32r UHDGVȂȞȒıșȘIJȚȀȪȡȚİIJȞȥȣȤȞIJȞįȠȪȜȦȞıȠ૨ ૮ȠȖȓȡȠȣ૧ȚȖઁȢțĮīȠȣȜȜȚȑȜȝȠȣȡȚȖઁȢ7KHUHIHUHQFHWRWKH1RUPDQNLQJV૧ોȖİȢLVSUHVHQWDOVRLQRWKHU sections of the manuscript, but without the mention of their proper names. For instance: f. 27v (litany after the WULVDJLRQLQWKH/LWXUJ\RI6DLQW-RKQ&KU\VRVWRPਯIJȚįİȩȝİșĮਫ਼ʌȡIJȠ૨İıİȕİıIJȐIJȠȣțĮșİȠijȣȜȐțIJȠȣ ਲȝȞȡȘȖઁȢI<sup>r</sup> EDSWLVP\$PRQJWKHOLWDQLHVZH¿QGʌİȡIJȠ૨İıİȕİıIJȐIJȠȣțĮșİȠijȣȜȐțIJȠȣਲȝȞ ȡȣȖઁȢ>VLF@ʌĮȞIJઁȢIJȠ૨ʌĮȜĮIJȓȠȣI<sup>v</sup> EHJLQQLQJRIWKHਕțȠȜȠȣșȓĮțĮIJȐȟȚȢIJȞਖȖȓȦȞĬİȠijĮȞȓȦȞ,QWKH ODWWHUFDVHZHUHDGDPRQJWKHOLWDQLHVʌİȡIJȠ૨İıİȕİıIJȐIJȠȣțĮșİȠijȣȜȐțIJȠȣਲȝȞ ȡȘȖઁȢ,WLVLQWHUHVW-LQJWRQRWHWKDWLQWKHGLSW\FKVRIWKH/LWXUJ\RI6DLQW%DVLOWKHUHLVQRUHIHUHQFHWR૧ોȖİȢEXWUDWKHUWKHXVXDO &RQVWDQWLQRSROLWDQIRUPXODȂȞȒıșȘIJȚȀȪȡȚİIJȞİıİȕİıIJȐIJȦȞțĮʌȚıIJȠIJȐIJȦȞਲȝȞȕĮıȚȜȑȦȞDQGLWLVWKH VDPHZLWKWKH/LWXUJ\RIWKH3UHVDQFWL¿HG\*LIWVȉKLVPLJKWVHHPWRLQGLFDWHWKDWWKH(XFKRORJLRQWH[WXQGHUwent updates and adaptations according to local practice only in sections that were frequently used, among which were the Liturgy of Saint John Chrysostom and the baptismal rite.

Figure 96 – f. 32r : commemorations of Roger II and William I in the diptychs of the Liturgy of Saint Basil (© Saint Catherine's Monastery, Sinai, Egypt)

7KH UHDGLQJ૮ȠȖȓȡȠȢ LQWKH SDVW FRQIXVHGZLWK૮ȠʌȑȡIJȠȢ 462LV FRQ¿UPHG E\WKHLGHQWLFDOOLJDWXUH IRU *gamma-iota* employed by Petros, the scribe of manuscript Vat. gr. 1811 (Diktyon 68440)463 (**Figures 97, 98**). This manuscript was written in Sicily (perhaps in Messina), is dated 1147 and commemorates—in the Liturgy of John Chrysostom and among the living—King Roger II (f. 73r ). This is without doubt Roger II, since in KHZDVLQGHHGWKHOLYLQJ1RUPDQUXOHU6DQWR/XFjKDVVKRZQWKDWWKHXVHLQ(XFKRORJLDRIWKHWHUP૧Ȓȟ LQVWHDGRIȕĮıȚȜİȪȢZDVH[FOXVLYHO\UHVHUYHGWRWKH1RUPDQNLQJVDQGLVDWWHVWHGLQPDQXVFULSWVIURP&DODEULD Basilicata and Apulia in the second half of the 12th century.464 We may conclude that Sin. gr. 966 + Sin. gr.

 <sup>462</sup> Dmitrievskij II 202; JACOB, Histoire du formulaire grec 373. 463 The manuscript is available online: https://digi.vatlib.it/view/MSS\_Vat.gr.1811 (19.09.2022). 464 S. LUCÀ)UDPPHQWLGHOO¶³\$G7KHRGRUXPODSVXP´GL\*LRYDQQL&ULVRVWRPRLQXQSDOLQVHVWRGL\*URWWDIHUUDWD&U\SWīȕ;;RUD\*U 145, in: Storie di cultura scritta. Studi per Francesco Magistrale, ed. P. Fioretti. Spoleto 2012, II, 524, n. 22; LUCÀ, Scritture e libri in Terra d'Otranto 492 n. 12, with further bibliography. Moreover, S. LUCÀīİȫȡȖȚȠȢȉĮȣȡȩȗȘȢFRSLVWDHSURWRSDSDGL7URSHDQHOVHF XIV. *BollGrott* n.s. 53 (1999) 308–309, lists by way of example a number of Euchologia which preserve names of Norman kings in the diptychs: Vat. gr. 1863 ([Diktyon 68492], written in Oppido at the end of the 12th century); Vat. gr. 2005 ([Diktyon 68634], written at the Monastery of Carbone in Lucania in 1194–1195. Here Roger II, William I, and Tancredi are commemorated among the dead); Vat. Barb. gr. 443 (written in Salento between the end of the 12th and the beginning of the 13th century); Vat. Ott. gr. 344 (written in Otranto in 1177). To these manuscripts can now be added at least our Sin. gr. 966 and Vat. gr. 1811, which represents an exemplary case, since there—in the diptychs of the Liturgy of Saint John Chrysostom, on f. 73r ²WKHWHUPȕĮıȚȜİȪȢLVUHSODFHG E\WKHWHUP૧Ȓȟ:LWKUHIHUHQFHWR9DW%DUEJULWVKRXOGEHQRWHGWKDWWKHUHLVDQHUURULQA. JACOB, Tra Basilicata e Salento.

NF M 21 + Sin. gr. NF M 68 + Bryn Mawr 2012.11.98 was written in Salento, probably in Otranto or nearby, between 1166 (that is to say, after the death of William I) and 1200.

Figure 97 – f. 32r ૮ȠȖȓȡȠȣ૧ȚȖઁȢ commemorated among the dead (© Saint Catherine's Monastery, Sinai, Egypt)

Figure 98 – Vat. gr. 1811 (a. 1147), f. 73r ૮ȠȖȓȡȠȣ૧ȚȖઁȢ commemorated among the living (© Biblioteca Apostolica Vaticana)

As far as the accuracy of the text is concerned, there are several spelling mistakes relating to iotacism. Moreover, at the phonological level, the scribe frequently employs double consonants where not etymological-O\MXVWL¿HG)RULQVWDQFHZH¿QGIJȢȞȩııȠȣȢLQVWHDGRIIJȢȞȩıȠȣȢI<sup>r</sup> RUȝİIJĮȜĮȝȕȐȞȞȠȞIJİȢȝİIJĮȜĮȝȕȐȞȞȠȣıȚȞII<sup>r</sup> , 76v LQVWHDGRIȝİIJĮȜĮȝȕȐȞȠȞIJİȢȝİIJĮȜĮȝȕȐȞȠȣıȚȞ7KHUHWHQWLRQRIGRXEOHFRQVRQDQWV seems characteristic of peripheral dialects of Greek such as, though not exclusively, the Southern-Italian dialects.4657KLVLVGXHWRWKHLQÀXHQFHRIVWUHVVDFFHQWWRIRUHLJQERUURZLQJRUWRDSKHQRPHQRQFRPPRQDPRQJ Romance Southern-Italian dialects known as *raddoppiamento sintattico*. 466

There are occasional corrections and additions. They were all executed by later, untrained hands, and do not seem connected with the Euchologion text. They occur in both Greek and Arabic, and in inks of different shades.

In Greek:








#### In Arabic:467


<sup>3</sup>UHFLVD]LRQLQHFHVVDULHVXL0HQHLGHO0RQDVWHURGL&DUERQH*ASCL* 68 (2001) 24–25. His description of content relates to Sin. gr. 966, and not to Vat. Barb. gr. 443. In fact, codex Vat. Barb. gr. 443 contains no reference to kings Roger or William, but only a PRUHJHQHUDOIJȚਫ਼ʌȡIJȠ૨İıİȕİıIJȐIJȠȣțĮșİȠijȘȜİıIJȐIJȠȣ*sic*ਲȝȞ૧ȘȖȩȢRQI<sup>v</sup> , corresponding to the ektene of the Liturgy of Saint John Chrysostom. 465 Similar phenomena are also characteristic of Dodecanesian and Cypriot dialects (H. SEILER, Die sogenannten Geminaten in den

neugriechischen Dialekten. *Glotta* 36 (1957) 209–234). 466 On this phenomenon see I. MANOLESSOUȉĮįȚʌȜȐıȪȝijȦȞĮıIJȚȢȞİȠİȜȜȘȞȚțȑȢįȚĮȜȑțIJȠȣȢıȣȖȤȡȠȞȚțȒțĮȚįȚĮȤȡȠȞȚțȒʌȡȠıȑȖȖȚıȘ LQ6HOHFWHG3DSHUVRIWKHWK,QWHUQDWLRQDO&RQIHUHQFHRI\*UHHN/LQJXLVWLFVHG=\*DYULLOLGRX±\$(IWK\PLRX±(7KRPDGDNL – P. Kambakis-Vougiouklis. Komotini 2012, 956, and I. MANOLESSOU, The Greek Dialects of Southern Italy: an Overview.*.ȐȝʌȠȢ Cambridge Papers in Modern Greek* 13 (2005) 115–116, with further bibliography indicated. 467 I am grateful to Alexander Treiger for reading and identifying these Arabic notes.



Figure 99 – f. 100v : reinforcement paper strip with Arabic writing (© Saint Catherine's Monastery, Sinai, Egypt)

#### DECORATION

The Euchologion is simply decorated, apparently by the copyist himself. It displays features attributable to 6RXWKHUQ,WDO\DQGHYHQPRUHVSHFL¿FDOO\WR7HUUDG¶2WUDQWR,QIDFWZKLOHWKH\HOORZZDVKXVHGIRUKLJKlighting titles and rubrics was applied almost everywhere in Southern Italy, the pseudo-decorative, essentially functional, side bands (**Figure 100**) that the scribe employs to mark, for instance, the beginning of a prayer, DUHRQO\IRXQGLQVXFKSRRUTXDOLW\LQ6DOHQWR7KH\UHVHPEOHVW\OL]HGEUDQFKHVRUYHJHWDOPRWLIV&DODEULD Campania and, later, Sicily cultivated a book-culture that was technically and aesthetically superior (even very "poor" books such as those written on recycled parchment were of better quality).468 The use of asterisks at the beginning of new pieces, in combination with vegetal side bands is also characteristically Salentine,469 as well as the omicron *en rondelle* (e.g. above, **Figure 94**) and the initials with a double outline.470

Figure 100 – f. 66v : yellow wash and decorative side band located at the beginning of the prayer for a child on the eighth day after baptism (© Saint Catherine's Monastery, Sinai, Egypt)

 <sup>468</sup> I thank Irmgard Hutter for her valuable guidance. On this see JACOB, Tra Basilicata e Salento 48–49; JACOB, La mise en forme 42. On the decoration of Salentine codices, see CANART – LUCÀ, Codici greci; ARNESANO, Minuscola barocca 12–13; R. DURANTE, La GHFRUD]LRQHGHLFRGLFLVDOHQWLQLO¶HVHPSLRGHO9DOOLFHOOLDQR&*ȃȑĮոȇȫȝȘ* 5 (2008) 277–301. For the point about the decoration of Southern-Italian manuscripts, see I. HUTTER, La décoration et la mise en page des manuscrits grecs de l'Italie méridionale. Quelques REVHUYDWLRQVLQ+LVWRLUHHWFXOWXUHGDQVO¶,WDOLHE\]DQWLQHDFTXLVHWQRXYHOOHVUHFKHUFKHVHG\$-DFRE±-00DUWLQ±\*1R\p Rome 2006, 69–93.

<sup>469</sup> JACOB, Tra Basilicata e Salento 47–48; JACOB, La mise en forme 42. 470 LUCÀ, Frammenti dell'"Ad Theodorum lapsum" 526.

#### 212 Sin. gr. 966 + Sin. gr. NF M 21 [A] + Sin. gr. NF M 68 [B] + Bryn Mawr 2012.11.98 [C]

The colours used for the ornamentation are black and yellow. Interestingly, the vermillion red typically found in Salentine codices is completely absent from Sin. gr. 966 and its *disiecta membra*. The following decorative elements feature:

1) Headpieces: 25r , beginning of the Euchologion and the Liturgy of Saint John Chrysostom; 35r , beginning of the Liturgy of Saint Basil; 46v EHJLQQLQJRIWKH/LWXUJ\RIWKH3UHVDQFWL¿HG\*LIWV**Figure 101**).

2) Bars and lines (full and half): 1r , beginning of the confession rite; 52v , beginning of prayers connected with baptism (full bar); 61r , beginning of the akolouthia for baptism (full line); 67r HQGRIWKHǼȤİੁȢIJઁ ਕʌȠȜȠ૨ıĮȚʌĮȚįȓȠȞIJૌȘૼਲȝȑȡIJȠ૨ȕĮʌIJȓıȝĮIJȠȢĮIJȠ૨KDOIEDU<sup>r</sup> EHJLQQLQJRIWKHǼȤĮİੁȢਕ૦૧ȫıIJȠȣȢ (half line); 84v HQGRIWKHਝțȠȜȠȣșȓĮțĮIJȐȟȚȢİੁȢਕįİȜijȠʌȠȓȘıȚȞIXOOEDU<sup>r</sup> EHJLQQLQJRIWKHਝțȠȜȠȣșȓĮ IJોȢȖȠȞȣțȜȚıȓĮȢIJોȢਖȖȓĮȢȆİȞIJȘțȠıIJોȢIXOOOLQH<sup>v</sup> EHJLQQLQJRIWKHਝțȠȜȠȣșȓĮțĮIJȐȟȚȢȖȚȞȠȝȑȞȘਥʌ ȝȚĮȡȠ૨ʌȓʌIJȠȞIJȠȢİੁȢʌȘȖȞįĮIJȠȢIXOOOLQH&<sup>v</sup> HQGRIRFFDVLRQDOSUD\HUVDQGEHJLQQLQJRIWKHਝțȠȜȠȣșȓĮ țĮIJȐȟȚȢIJȠ૨ȡșȡȠȣIXOOOLQH%<sup>v</sup> , end of Matins and beginning of Vespers (full line); B6v , beginning of the akolouthia for various saints and martyrs (full bar); A1v , end of the akolouthia for various saints and martyrs (half bar) (**Figures 104, 105, 118, 122**).

3) Bands and crosses: 22r ȉȐȟȚȢȖȚȞȠȝȑȞȘİੁȢਥȟȠȝȠȜȩȖȘıȚȞਦIJȑȡĮȞEDQGDQGFURVV<sup>r</sup> , beginning of the Litugy of Saint Basil (cross); 46v EHJLQQLQJRIWKH/LWXUJ\RIWKH3UHVDQFWL¿HG\*LIWFURVV<sup>v</sup> , beginning RIWKHǼȤİੁȢIJઁțĮIJĮıijȡĮȖȓıĮȚʌĮȚįȓȠȞȜĮȝȕȐȞȠȞȞȠȝĮIJૌȘૼਲȝȑȡIJોȢȖİȞȞȒıİȦȢĮIJȠ૨FURVV<sup>r</sup> , beginning of the akolouthia for baptism (cross); 66v EHJLQQLQJRIWKHǼȤİੁȢIJઁਕʌȠȜȠ૨ıĮȚʌĮȚįȓȠȞIJૌȘૼ ਲȝȑȡIJȠ૨ȕĮʌIJȚıȝȐIJȠȣĮIJȠ૨EDQG<sup>r</sup> EHJLQQLQJRIWKHǼȤİੁȢIJઁIJȡȚȤȠțȠȣȡİ૨ıĮȚʌĮȚįȓȠȞFURVV<sup>v</sup> , EHJLQQLQJRIWKHਝțȠȜȠȣșȓĮțĮIJȐȟȚȢIJȞਖȖȓȦȞĬİȠijĮȞȓȦȞEDQG<sup>v</sup> EHJLQQLQJRIWKHਝțȠȜȠȣșȓĮțĮIJȐȟȚȢ İੁȢȝȞોıIJȡĮEDQGDQGFURVV<sup>v</sup> EHJLQQLQJRIWKHਝțȠȜȠȣșȓĮțĮIJȐȟȚȢİੁȢਕįİȜijȠʌȠȓȘıȚȞEDQGDQGFURVV 95v EHJLQQLQJRIWKHਝțȠȜȠȣșȓĮțĮIJȐȟȚȢȖȚȞȠȝȑȞȘਥʌȝȚĮȡȠ૨ʌȓʌIJȠȞIJȠȢİੁȢʌȘȖȞįĮIJȠȢFURVV<sup>v</sup> , be-JLQQLQJRIWKHȉȐȟȚȢȖȚȞȠȝȑȞȘİੁıȣȝȕૌȝȚĮȡઁȞਲ਼ਕțȐșĮȡIJȠȞʌȡȠıijȐIJȦȢਥȝʌİıİȞİੁȢਕȖȖİȠȞȠȞȠȣਲ਼ਥȜĮȓȠȣ (band); 99r EHJLQQLQJRIWKHǼȤİੁȢਕȖȖİȠȞȝȚĮȞșȑȞEDQG<sup>r</sup> , beginning of the occasional prayers, with WKHǼȤਥʌșİȝȑȜȚȠȞȠੁțȓĮȢEDQGDQGFURVV&<sup>v</sup> EHJLQQLQJRIWKHǼȤਥʌȤİȚȝĮȗȠȝȑȞȠȣȢਫ਼ʌઁʌȞİȣȝȐIJȦȞ ਕțĮșȐȡIJȦȞ%<sup>v</sup> , beginning of the prayers for Vespers (band and cross) (**Figures 105, 116, 123**).

4) Asterisks: 48v /LWXUJ\RIWKH3UHVDQFWL¿HG\*LIWV<sup>r</sup> EHJLQQLQJRIWKHǼȤĮİੁȢਕ૦૧ȫıIJȠȣȢ<sup>r</sup> , begin-QLQJRIWKHਝțȠȜȠȣșȓĮİੁȢȣੂȠșİIJȠ૨ȞIJĮȢ<sup>v</sup> EHJLQQLQJRIWKHਝțȠȜȠȣșȓĮİੁȢȖȐȝȠȣȢ&<sup>v</sup> , beginning of the ਝțȠȜȠȣșȓĮțĮIJȐȟȚȢIJȠ૨ȡșȡȠȣ\$<sup>v</sup> EHJLQQLQJRIWKHǼĮȖȖȑȜȚĮਦȦșȚȞ**Figures 105, 119**).

5) Decorated initials (selection): 45v , 52v , 55r , 62v , 63v , C1v , A1v (**Figures 104, 120**).

Figure 101 – Headpieces on ff. 25r (previous page) and 35r (above) (© Saint Catherine's Monastery, Sinai, Egypt)

Figure 102 – Decorative bars: ff. 52v , 84v , 85r , 95v (© Saint Catherine's Monastery, Sinai, Egypt)

Figure 103 – Asterisk on f. 68r and on f. 48v (above, right side of the image, knot-shaped) (© Saint Catherine's Monastery, Sinai, Egypt)

Figure 104 – Initials on ff. 52v , 55r , 62v , 63v (© Saint Catherine's Monastery, Sinai, Egypt)

As is typical of Southern-Italian Euchologia, headpieces were used to mark the beginning of important sections such as liturgies, bars and lines indicate the beginning of long taxeis and akolouthiai, while bands separate smaller units such as shorter akolouthiai and groups of prayers.471

*Specimina* of Salentine manuscripts that may be used for comparison:







<sup>471</sup> JACOB, La mise en forme 41–42. 472 http://digi.vatlib.it/view/MSS\_Ott.gr.344 (19.09.2022).

#### CONTENT

Sin. gr. 966 + Sin. gr. NF M 21 [A] + Sin. gr. NF M 68 [B] + Bryn Mawr 2012.11.98 [C] together contain an Euchologion. Even after correctly repositioning the loose quires of Sin. gr. NF M 21 [A], Sin. gr. NF M 68 [B] and Bryn Mawr 2012.11.98 [C], the text is not always consecutive, and it is certainly clear that a number of folia and quires have been lost.473 A summary of the manuscript content is nonetheless proposed in what follows.

7KH¿UVWVHFWLRQFRUUHVSRQGLQJWR4XLUHV±RI6LQJUSUHVHUYHVWZRFRQIHVVLRQ ULWHV7KHWKUHH TXLUHVDUHRXWRIVHTXHQFHDQGWKHLURULJLQDOSRVLWLRQLQWKHFRGH[FDQQRWEH¿UPO\HVWDEOLVKHGGXHWRWKH lack of quire marks. Comparisons with similar manuscripts would suggest a location towards the end of the manuscript. Quire 3 ends before the middle of the second confession rite, which means that at least one quire is missing at this point.

The second section (quires 4–13 of Sin. gr. 966)—representing the core of the prayer book—contains WKH WLWOH RI WKH (XFKRORJLRQ ǼȤȠȜȩȖȚȠȞ ıઃȞ Ĭİ ʌİȡȚȑȤȠȞ IJȞ ʌ઼ıĮȞ ਕțȠȜȠȣșȓĮȞ IJોȢ ਥțțȜȘıȚĮıIJȚțોȢ țĮIJĮıIJȐıİȦȢWKHWKUHHHXFKDULVWLFOLWXUJLHVLQRUGHU&KU\VRVWRP%DVLO3UHVDQFWL¿HGYDULRXVULWHVDQGD number of occasional prayers. The last is connected to Easter (blessing of Palms).

The third section (Quire C1 from Bryn Mawr 2012.11.98 [C]) was originally located immediately after the ODVWTXLUHRI6LQJUTXLUH,WEHJLQVZLWKRFFDVLRQDOSUD\HUVWKH¿UVWWKUHHDUHFRQQHFWHGWR(DVWHU DQGFRQWLQXHVZLWKWKHDNRORXWKLDDQGWD[LVIRU0DWLQVSUD\HUVRQHWR¿YH

The fourth section (quire B1 from Sin. gr. NF M 68 [B]) contains further prayers for Matins (end of prayer VHYHQXSWRSUD\HUWKLUWHHQDQGDOVRIRU9HVSHUV¿YHSUD\HUV,WFRQFOXGHVRQWKHODVWYHU\GDPDJHGYHUVR with the beginning of an akolouthia (?) with Apostle and Gospel readings for various saints and martyrs. The absence of almost two full prayers for Matins between section three and four indicates that one folio is missing between the two sections. This allows us to establish that Quire B1, which currently is a ternio, was originally a quaternio, like all the regular quires of this manuscript. Its external bifolio is currently missing.

%HWZHHQVHFWLRQV,9DQG9RQHRUDWPRVWWZRTXLUHVDUHDEVHQW,QIDFWWKH¿IWKVHFWLRQ4XLUH\$IURP Sin. gr. NF M 21 [A]) contains the Apostle and Gospel readings for the dead.474 These belonged with the akolouthia that begins on f. B6v of section III (**Figure 105**).475 This section concludes towards the end of the tenth Resurrectional Gospel (Eothina). The end of the tenth and eleventh Gospels were preserved in a missing quire coming after section IV. It is impossible to know the exact number of quires that have been lost here, or what precisely they contained.

The reconstructed content of Sin. gr. 966 + Sin. gr. NF M 21 [A] + Sin. gr. NF M 68 [B] + Bryn Mawr 2012.11.98 [C] is detailed in the following table,476 with peculiarities listed in the footnotes. To clearly differentiate between the three shelfmarks, the text of Sin. gr. NF M 21 [A] has been distinguished with a red background, Sin. gr. NF M 68 [B] with blue, and Bryn Mawr 2012.11.98 [C] green.

 <sup>473</sup> Comparison with other Salentine Euchologia such as the *Galàtone Euchologion* (Duke ms. gr. 19 + 20 [Diktyon 13634+13635]) helped me to establish the most likely original sequence for the content of Sin. gr. NF M 21 [A], Sin. gr. NF M 68 [B] and Bryn Mawr 2012.11.98 [C]. 474 7KH/HFWLRQDU\VHFWLRQIRUWKHZKROH\HDUKDVEHHQFKHFNHGDJDLQVW05IRUWKHLGHQWL¿FDWLRQRIWKH\$SRVWOHDQG\*RVSHOSDVVDJHV

I have used GREGORY, Textkritik I 343–386. 475 This can be established through comparison with similar manuscripts. 476 Inside <angular brackets> I have supplied titles that are missing in the manuscript.


<sup>477</sup> 6HFWLRQ,FRQWDLQVWZRFRQIHVVLRQULWHVWKDWZHUHLQXVHLQ2WUDQWR7KH¿UVWII<sup>r</sup> –22r ) is attributed to John IV Patriarch of Constantinople (also known as John Nesteutes or John the Faster), and was edited by J. Morin (J. MORIN, Commentarius historicus de disciplina in administratione sacramenti poenitentiae. Paris 1651, 77–90, reprinted in PG 88, 1889–1918). The text has been extensively VWXGLHGE\0LJXHO\$UUDQ]M. ARRANZ/HVIRUPXODLUHVGHFRQIHVVLRQGDQVODWUDGLWLRQE\]DQWLQH,,,*OCP* 58 (1983) 357–366; M. ARRANZ,SHQLWHQ]LDOLEL]DQWLQLLO3URWRNDQRQDULRQR.DQRQDULRQ3ULPLWLYRGL\*LRYDQQL0RQDFRH'LDFRQRHLO'HXWHURNDQRQDULRQ o "Secondo Kanonarion" di Basilio Monaco. Rome 1993, 131 ff.), who compared the text of the codices Vat. Ott. gr. 344 and Vat. %DUEJUZLWK6LQJUDQGFODVVL¿HGWKHIRUPXODU\DVW\SH&LQKLVWD[RQRPLFV\VWHP)ROLD<sup>r</sup> –24v preserve a second rite of confession, partially transcribed in Dmitrievskij II 203–205, and later in ARRANZ&RQIHVVLRQ,,,±7KHWH[WGRHVQRW¿Qish on f. 24v , but continued on a now lost quire. According to ARRANZ, Confession III 369, a similar text is to be found in the early 13thFHQWXU\6DOHQWLQHPDQXVFULSW&U\SWīȕ;,9'LNW\RQ 17906), ff. 35v –41r . In addition, an almost identical text is attested in the *Galàtone Euchologion* (Duke ms. gr. 19 + 20), ff. 150r –176r . The length of the rite in the two comparison manuscripts clearly shows that the greatest part of the rite has been lost in Sin. gr. 966 + Sin. gr. NF M 21 + Sin. gr. NF M 68 + Bryn Mawr 2012.11.98. The WKUHHTXLUHVWKDWFRQVWLWXWHWKLV¿UVWVHFWLRQRIWKH(XFKRORJLRQDUHGHWDFKHGDQGODFNTXLUHQXPEHUVVHHWKHREVHUYDWLRQVRQWKH quire marks above). It is therefore questionable whether their present position at the beginning of the prayer book corresponds to their original location: it is much more probable that the codex began with the current f. 25r , which contains the title of the Euchologion and the Liturgy of Saint John Chrysostom. For this reason, I agree with ARRANZ, Confession III 357, in the supposition that the three TXLUHVDUHRXWRISODFH+RZHYHU,GLVDJUHHZLWK\$UUDQ]¶VXJJHVWLRQWKDWWKH\UHSUHVHQWHGDQLQGHSHQGHQWVPDOOFRGH[WKDWZDVODWHU added to Sin. gr. 966 + Sin. gr. NF M 21 + Sin. gr. NF M 68 + Bryn Mawr 2012.11.98. My own view is that they occupied another position, in all probability towards the end of the Euchologion (as is common in other Euchologia). Since the location of the rite at the YHU\EHJLQQLQJRIWKHPDQXVFULSWLVTXHVWLRQDEOH,VXJJHVWWKDW9DOHULR3ROLGRUL¶VDVVHUWLRQµO¶LPSRUWDQ]DFKHTXHVWLWHVWL>*scil.* those FRQQHFWHGWRFRQIHVVLRQ@DYHYDQRQHOO¶DUHDVDOHQWLQDqWHVWLPRQLDWDSULQFLSDOPHQWHGDOODSRVL]LRQHFKHWDOLULWLDVVXPRQRQHOO¶HXcologio' (V. POLIDORI, L'Eucologio della Grande Chiesa di Otranto: Cod. Ottoboni gr. 344 (AD 1177). Wrocklaw 2018, 62) should be partially revised. Such texts were certainly important, but their position in the Euchologion cannot be taken as secure evidence. In fact, in all other 12th–13th century Salentine prayer books considered by Polidori in his monograph on Vat. Ott. gr. 344 (namely Escorial. X.IV.13 [Diktyon 15024], Vat. gr. 2383 [Diktyon 69014], Vat. gr. 1273 [Diktyon 67904] + Vat. gr. 1912 [Diktyon 68541], Vallic. C 97 II [Diktyon 56299], Vat. Barb. gr. 443, *Galàtone Euchologion* 'XNHPVJUWKHRI¿FHLVSODFHGLQWKHVHFRQG KDOIRIWKHPDQXVFULSWQRWDWWKHEHJLQQLQJ7KLVZRXOGVXSSRUWWKHYLHZWKDWWKH¿UVWWKUHHTXLUHVRI6LQJUDUHRXWRISODFH

478 7KHWLWOHLVDOPRVWLOOHJLEOHਝțȠȜȠȣșȓĮțĮIJȐȟȚȢਥʌਥȟȠȝȠȜȠȖȠȣȝȑȞȦȞFDQEHUHDGZLWKVRPHFHUWDLQW\EXWQRPRUH

 <sup>479</sup> At least one quire containing the end of the second confessional rite is missing. 480 6HFWLRQ,,SUREDEO\FRUUHVSRQGLQJWRWKHRULJLQDOEHJLQQLQJRIWKH(XFKRORJLRQVWDUWVZLWKDWLWOHǼȤȠȜȩȖȚȠȞıઃȞĬİʌİȡȚȑȤȠȞ IJȞʌ઼ıĮȞਕțȠȜȠȣșȓĮȞIJોȢਥțțȜȘıȚĮıIJȚțોȢțĮIJĮıIJȐıİȦȢ,PPHGLDWHO\DIWHUWKLVWKHUHIROORZVDSUD\HUW\SLFDOO\6DOHQWLQHIRU YHVWLQJDSULHVWZLWKWKHSULHVWO\UREHİȤİੁȢIJઁਕȝijȚȑȞȞİıșĮȚIJઁȞੂİȡȑĮIJȞੂİȡĮIJȚțȞıIJȠȜȒȞ,WLVZRUWKUHFDOOLQJWKDWWKH*incipit* of this prayer is depicted in the apse of the church of Santo Stefano di Soleto on the scroll held by Saint Basil. Cf. M. BERGER, /HVSHLQWXUHVGHO¶DEVLGHGH66WHIDQRj6ROHWR8QHLOOXVWUDWLRQGHO¶DQDSKRUHHQ7HUUHG¶2WUDQWHjOD¿QGX;,9<sup>e</sup> siècle. *Mélanges de l'École française de Rome. Moyen-Age, Temps modernes* 94.1 (1982) 136, and POLIDORI, L'Eucologio della Grande Chiesa di 2WUDQWR±Q7KHSUD\HUIRUYHVWLQJWKHSULHVWLVIROORZHGE\DSUD\HUIRULQFHQVHİȤIJȠ૨șȣȝȚĮȝȐIJȠȢ)LQDOO\WKH SURWKHVLVSUD\HUIROORZHGE\WKHWLWOHRIWKH/LWXUJ\RI6DLQW-RKQ&KU\VRVWRPਝȡȤIJોȢșİȓĮȢȜİȚIJȠȣȡȖȓĮȢIJȠ૨ıȓȠȣʌĮIJȡઁȢਲȝȞ ȦȐȞȞȠȣIJȠ૨ȋȡȣıȠıIJȩȝȠȣLVYLVLEOHRQI<sup>v</sup> .


 <sup>481</sup> The Liturgy of Saint John Chrysostom in Sin. gr. 966 + Sin. gr. NF M 21 + Sin. gr. NF M 68 + Bryn Mawr 2012.11.98 manifests peculiar Otrantan characteristics. Among these are the rubric with reference to Pseudo-Dionysius the Areopagite before the washing of hands at the beginning of the Great Entrance on f. 30r (on this see JACOB, Histoire du formulaire grec 373; TAFT – PARENTI, Il grande ingresso 330; POLIDORI, L'Eucologio della Grande Chiesa di Otranto 17–18. The text is published in Dmitrievskij II 205), and also the presence at the end of the Liturgy (f. 34v ) of three skeuophylakion prayers: 1. *7ާʌȜȒȡȦȝĮIJȠࠎȞȩȝȠȣ* 2. *ݑțįȣȞȐȝİȦȢİݧȢįȪȞĮȝȚȞ* 3. *ȆȜȘȡȫıĮȞIJİȢ* (JACOB, Histoire du formulaire grec 373; POLIDORI, L'Eucologio della Grande Chiesa di Otranto 19. The text of the second prayer is published in A. JACOB, 8QHSULqUHGXVNHXRSK\ODNLRQGHOD/LWXUJLHGHVDLQW-DFTXHVHWVHVSDUDOOqOHVE\]DQWLQHV*Bulletin de l'Institut Historique Belge de Rome* 37 (1966) 68). POLIDORI, L'Eucologio della Grande Chiesa di Otranto 16–20, collects and analyses the peculiarities of the /LWXUJ\RI6DLQW-RKQ&KU\VRVWRPDVH[WDQWLQWKH6DOHQWLQH(XFKRORJLD)RUDGHWDLOHGGLVFXVVLRQRIVSHFL¿FSDVVDJHVRIWKLV/LWXUJ\LQ Sin. gr. 966, see R. F. TAFT, A History of the Liturgy of Saint John Chrysostom IV: The Diptychs. Rome 1991, 102, 112 140; R. F. TAFT, A History of the Liturgy of Saint John Chrysostom V: The Precommunion Rites. Rome 2000, 78, 160, 165, 231, 334, 388, 531; R. F. TAFT, \$YRLGLQJ&ORVXUH7KH0XOWLSOH&RQFOXVLRQVRIWKH%\]DQWLQH(XFKDULVWLF/LWXUJLHV*BollGrott* 4 (3rd s.) (2007) 220 n. 22; R. F. TAFT, A History of the Liturgy of Saint John Chrysostom. VI: The Communion, Thanksgiving, and Concluding Rites. Rome 2008, 175, 469, 482, 485, 493, 571, 592, 744, 765, 771, 777–778; TAFT – PARENTI, Il grande ingresso 258, 293, 326, 330, 333, 371, 414, 423, 461, 494, 502,

= Vat. Ott. gr. 344, f. 30v

) 484

<sup>505, 534, 620, 649, 709;</sup> PARENTI, L'anafora di Crisostomo 311, 312, 315, 321, 322, 325, 382, 383, 425, 428, 432, 460. 482 It is wrongly stated in Dmitrievskij II 205, that the Liturgy of Saint Basil starts on f. 46r . As in the *Galàtone Euchologion* (Duke ms. gr. 19 + 20), f. 46v , and in Vat. Barb. gr. 443, f. 15v

<sup>,</sup> the liturgy begins with the prayer for the catechumens. 483 ,QWKH/LWXUJ\RIWKH3UHVDQFWL¿HG\*LIWVRQI<sup>r</sup> ZH¿QGWKH*formula di immistione* of the Constantinopolitan type. This same formula is also present in manuscripts Vat. Barb. gr. 443, f. 35r , and Escorial. X.IV.13, f. 7r , while other Salentine Euchologia such DV9DW2WWJUSUHVHUYHWKH3DOHVWLQLDQYHUVLRQਰȞȦıȚȢʌȞİȪȝĮIJȠȢਖȖȓȠȣS. PARENTI, Un eucologio poco noto del Salento. El Escorial X.IV.13. *Studi sull'Oriente cristiano* 15 (2011) 160). The Palestinian formula was adopted in reaction to a letter sent by a Patriarch of Constantinople in response to Bishop Paolo of Gallipoli in 1174 (the text of the letter is published in V. POLIDORI, La lettera patriarcale a Paolo di Gallipoli. *BollGrott* 9 (3rdV±,QKLVOHWWHU3DRORRI\*DOOLSROLDVNVIRUFODUL¿FDWLRQ RQVHYHUDOLVVXHV²DPRQJVWRWKHUVWKHZD\VRIFHOHEUDWLQJWKH/LWXUJ\RIWKH3UHVDQFWL¿HG\*LIWV7KHOHWWHUKDVEHHQSUHVHUYHG along with others in the Euchologion Vat. Ott. gr. 344, which is dated 1177 and contains the various ammendments indicated by the Patriarch. This offers another hint for dating Sin. gr. 966 + Sin. gr. NF M 21 + Sin. gr. NF M 68 + Bryn Mawr 2012.11.98 in the 12th FHQWXU\DQGVSHFL¿FDOO\EHIRUH3ROLGRULKRZHYHUEHOLHYHVWKHOHWWHUWREHDIRUJHU\FUHDWHGLQ5RVVDQRPOLIDORI, L'Eucologio della Grande Chiesa di Otranto 54 ff. The author plans to publish a monograph on the topic). Finally, with regard to the Liturgy RIWKH3UHVDQFWL¿HG\*LIWVLWLVDOVRZRUWKPHQWLRQLQJWKDWII<sup>v</sup> –48r feature the prayers for Vespers [1], [2] and [8], according to WKHQXPEHULQJV\VWHPHVWDEOLVKHGE\\$UUDQ]ARRANZ,9rSUHVE\]DQWLQHVDQG7KHVHVDPHSUD\HUV²LGHQWLFDOO\VHTXHQFHG ZLWKLQWKH/LWXUJ\RIWKH3UHVDQFWL¿HG\*LIWV²DOVRIHDWXUHLQ9DW2WWJUDQG9DW%DUEJU

 <sup>484</sup> The Salentine Euchologia display two almost identical prayers (with two different functions) for the presentation of a child in church on the 40thGD\DIWHUELUWK7KH¿UVWEHORQJVWRWKHSUHLFRQRFODVWLFUHFHQVLRQDQGWKHVHFRQGWRWKHQHZth-century recension (PARENTI, Un eucologio poco noto del Salento 163 n. 27, with further bibliography; POLIDORI, L'Eucologio della Grande Chiesa di Otranto 25–27). See also L. SAFRAN, The Medieval Salento: Art and Identity in Southern Italy. Philadelphia 2014, 125–127.


 <sup>485</sup> Within the baptismal rite, on f. 66r ZH¿QGLQVWUXFWLRQVIRUWKHSULHVWWRJLYHWKHZKLWHUREHDQGFDQGOHWRWKHQHRSK\WHȜȐȕİıIJȠȜȞ ȜĮȝʌȡȞțĮਙȝȦȝȠȞ>«@ȜȐȕİIJĮȪIJȘȞIJȞȜĮȝʌȐįĮ>«@WKHWH[WLVSXEOLVKHGLQ'PLWULHYVNLM,,7KLVFRUUHVSRQGVWRWKH/DWLQ *DFFLSHYHVWHPFDQGLGDPHWLPPDFXODWDP>«@DFFLSHKDQFODPSDGDP*(A. STRITTMATTER, Liturgical Latinisms in a Twelfth-Century \*UHHN(XFKRORJ\ 2WWJULQ0LVFHOODQHD\*LRYDQQL0HUFDWL ,,,/HWWHUDWXUDHVWRULDEL]DQWLQD9DWLFDQ&LW\1946, 57–58). According to PARENTI, Un eucologio poco noto del Salento 158, this formula of clearly western origin entered the Salentine Euchologia at the end of the 12th century. It is also attested in Vat. Ott. gr. 344 (see POLIDORI, L'Eucologio della Grande Chiesa di Otranto 66), Vat. Barb. gr. 443, Vat. gr. 2324 (Diktyon 68955), and Florence, Ricc. 82 (Diktyon 17081). In manuscript Escorial. X.IV.13, the instructions are added in the upper margins of ff. 46v and 47r by a later hand and, according to Parenti, this attests that it is older than the other Euchologia, which have the formula inserted in the main text. See also SAFRAN, The Medieval Salento 123–125. 486 On these prayers in general see ARRANZ, Infermi.


487 Only the title of this prayer is present at the end of f. 73r

<sup>.</sup> No text follows and there is no empty space. 488 The betrothal and the nuptial rites in use at Otranto have peculiar characteristics: see in general G. PASSARELLI, Stato della ricerca sul IRUPXODULRGHLULWLPDWULPRQLDOLLQ6WXGLEL]DQWLQLHQHRJUHFL\$WWLGHO,9&RQJUHVVRQD]LRQDOHGLVWXGL/HFFH±DSULOH Calimera, 24 aprile 1980). Galatina 1983, 241–248; M. PETTA8I¿FLDWXUDGHO¿GDQ]DPHQWRHGHOPDWULPRQLRLQDOFXQLHXFRORJL RWUDQWLQLLQ)DPLOLDUH¶6WXGLRIIHUWLSHUOHQR]]HG¶DUJHQWRD5-XUODQRH1'LWRQQR%ULQGLVL±WKLVSURYLGHVDQ Italian translation of the akolouthia on the basis of manuscript Sin. gr. 966); G. RADLE7KH+LVWRU\RI1XSWLDO5LWHVLQWKH%\]DQWLQH 3HULSKHU\'RFWRUDO7KHVLV3RQWL¿FLR,VWLWXWR2ULHQWDOH5RPH)RUDXVHIXOVXPPDU\VHHPOLIDORI, L'Eucologio della Grande Chiesa di Otranto 22–24. In Sin. gr. 966 the initial rubrics of the betrothal rite display all the typical Salentine features, with, for example, on f. 78v WKHSUHSDUDWLRQRIWKHVLGHERDUGıİȜȜȓȞZLWKDFORWKȝĮIJıȚʌȓįȚȠȞIRUWKHSODFHPHQWRIWKH\*RVSHODQGWKH SODFLQJRIWKHULQJVDQGDJLIWIJȝȞોıIJȡĮIURPWKHJURRPWRWKHEULGHRQWKH\*RVSHODQGQRWRQWKHDOWDUDVLQ&RQVWDQWLQRSOH See also SAFRAN, The Medieval Salento 128–132. 489 Peculiar to the Salentine nuptial rite and also to Sin. gr. 966 is the fact that the groom wears a sword during the ceremony (f. 80r

İੁ ȝȞਥıIJȞਕȞȡȜĮȧțȩȢȗȫȞȞİȚĮIJıʌĮșȒȞ&IDOVRG. RADLE7KH5LWHRI0DUULDJHLQWKH\$UFKLPHGHV(XFKRORJ\ 6LQDLJU 973 (a. 1152/3). *Scripta & e-Scripta* 12 (2013) 190 n. 12) and that, as in the Calabrian rite, the coronation of the couple takes place after the Constantinopolitan prayers (namely *ݾĬİާȢݸ݀ȖȚȠȢݸʌȜȐıĮȢIJާȞܿȞșȡȦʌȠȞ*and *ȀȪȡȚİݸĬİާȢݘȝࠛȞݸȞIJ߲ıȦIJȘȡȚȫįİȚ*), making use of a Calabrian formula of Alexandrian origin (f. 81r ʌĮIJȡıIJİijĮȞȠȣੁઁȢİȜȠȖİIJઁʌȞİ૨ȝĮIJઁਚȖȚȠȞਖȖȚȐȗİȚ which is also found in Escorial. X.IV.13, f. 41r

 <sup>(</sup>on this cf. also POLIDORI, L'Eucologio della Grande Chiesa di Otranto 36 n. 76). 490 The structure of the adelphopoiesis rite and its rubrics are typically Salentine. Identical rubrics can be found in Escorial. X.IV.13, ff. 48v –50v (PARENTI, Un eucologio poco noto del Salento 163; POLIDORI, L'Eucologio della Grande Chiesa di Otranto 30, 36). The DNRORXWKLDFRQWDLQVSUD\HUV\$%.&DQG,DFFRUGLQJWR5DSS¶VFODVVL¿FDWLRQRAPP, Brother-Making 67, 288). While prayers A and B are very common, prayers K, C and I are attested almost exclusively in Southern-Italian Euchologia. In particular, beyond Sin. gr. 966, prayer C can only be found in the 10thFHQWXU\PDQXVFULSW&U\SWīȕ9,,DQGSUD\HU.RFFXUVHOVHZKHUHRQO\LQWKH 12thFHQWXU\(VFRULDO;,90RUHRYHUWKHİੁȡȒȞȘਫ਼ȝȞEHIRUHWKHVHFRQGSUD\HUI<sup>v</sup> ) is reminiscent of the Latin *pax vobis*. The pattern is the same in Escorial. X.IV.13 (PARENTI, Un eucologio poco noto del Salento 169). 491 In the Vespers of the Gonyklisia of Pentecost, the concluding formula of eastern origin (PARENTI, Un eucologio poco noto del

<sup>6</sup>DOHQWRQਯȜİȠȞİੁȡȒȞȘȞțĮਙijİıȚȞਖȝĮȡIJȚȞRQI<sup>v</sup> RI6LQJUZLWKWKHFRUUXSWHGIRUPİੁȡȒȞȘȢODWHUFRUUHFWHG LQİੁȡȒȞȘȞLVW\SLFDORIWKDWIRXQGLQ6DOHQWLQH(XFKRORJLDPOLIDORI, L'Eucologio della Grande Chiesa di Otranto 24). Moreover, as with other Salentine liturgical books (i.e. the Tetraevangelion of the second half of the 12th century, Vat. Barb. gr. 520 [Diktyon 65063]), a special Gospel reading for the Vespers of Gonyklisia was prescribed, namely John 20:19–36 (*inc.*: ȅıȘȢੑȥȓĮȢ,Q the case of Sin. gr. 966, this is found on f. 85r . On this see E. VELKOVSKA, /RVWXGLRGHLOH]LRQDULEL]DQWLQL*Ecclesia Orans* (1996)


<sup>268–270;</sup> S. PARENTI, Tipologie dei libri liturgici greci del Salento. *Rudiae. Ricerche sul mondo classico* n.s. 3 (2017) 60 n. 101;

POLIDORI, L'Eucologio della Grande Chiesa di Otranto 36 n. 75. 492 This same prayer is also extant in the Salentine Euchologion Escorial. X.IV.13, on f. 85r

<sup>. 493</sup> This is a Salentine prayer. Cf. POLIDORI, L'Eucologio della Grande Chiesa di Otranto 37, and S. PARENTI,OYLQRQHOODOLWXUJLDEL]DQ-WLQDLQ/DFLYLOWjGHOYLQR)RQWLWHPLHSURGX]LRQLYLWLYLQLFROHGDO0HGLRHYRDO1RYHFHQWR\$WWLGHOFRQYHJQR0RQWLFHOOL%UXVDWL Antica Fratta, 5–6 ottobre 2001), ed. G. Archetti. Brescia 2003, 462. 494 The Euchologia written in Salento contain a peculiar version of the kampanismos prayer (or weighing prayer), that in addition to Sin. gr.

<sup>966</sup> is attested—for instance—in Vat. Barb. gr. 336, Petropol. gr. 226 [*olim* Granstrem 112], Vat. Ott. gr. 344, and the *Galàtone Euchologion* (Duke ms. gr. 19 + 20). On this, see A. JACOB/HULWHGXțĮȝʌĮȞȚıȝȩȢGDQVOHVHXFKRORJHVLWDORJUHFVLQ0pODQJHVOLWXUJLTXHVRIIHUWVDX

R.P. Dom Bernard Botte O.S.B. de l'Abbaye du Mont César. Leuven 1972, 230; POLIDORI, L'Eucologio della Grande Chiesa di Otranto 25. 495 According to PARENTI, Tipologie 99 n. 347, this prayer comes from Jerusalem (it is found on f. 102v

<sup>,</sup> the last folio of the manuscript). 496 This hitherto unedited prayer is also extant in manuscript Vat. Barb. gr. 443, ff. 71v –72r . It is not attested in printed Euchologia, nor mentioned in D. GALADZA3UD\HUVDQG%OHVVLQJVIRU+RO\:HHNLQWKHµ2FFDVLRQDO3UD\HUV¶RIWKH%\]DQWLQH(XFKRORJLRQ*Studia Patristica* 108 (2021) 33–54.


 <sup>497</sup> The folia C6v –C8v FRQWDLQ¿YHSUD\HUVIRU0DWLQV:LWKUHIHUHQFHWR\$UUDQ]¶VQXPHULFDORUGHULQJWKHVHTXHQFHLV>@>@>@>@ [4]. ARRANZ,0DWLQHVE\]DQWLQHV,

 <sup>498</sup> There is a folio missing before the beginning of section IV. This probably contained prayers [5], [6], and the beginning of prayer [7] for Matins (ARRANZ,0DWLQHVE\]DQWLQHV,DQGRULJLQDOO\EHORQJHGWR6LQJU1)0,QIDFWLWVHHPVFOHDUWKDWWKHWHUQLR that nowadays constitutes Sin. gr. NF M 68 was originally a quaternio, like all the other regular quires of the Euchologion Sin. gr.

<sup>966 +</sup> Sin. gr. NF M 21 + Sin. gr. NF M 68 + Bryn Mawr 2012.11.98. 499 Sin. gr. NF M 68 contains six prayers for Matins, one of which, to the best of my knowledge, is unknown. It is transcribed here IRUWKH¿UVWWLPH7KHVHTXHQFHDFFRUGLQJWR\$UUDQ]¶VQXPHULFDORUGHULQJLV>*inc. mut.*], [8], [unknown prayer], [11], [12], [13]. ARRANZ,0DWLQHVE\]DQWLQHV,

 <sup>500</sup> This concluding prayer of the Matins is typically Salentine. It is also attested, for instance, in the Salentine manuscripts Vat. Barb. gr. 443, f. 110r , and Escorial. X.IV.1367, f. 54v . Cf. PARENTI, Un eucologio poco noto del Salento 162; V. POLIDORI, La Liturgia Bi-

<sup>]</sup>DQWLQDQHO6DOHQWRGHO;,,VHFROR([FHUSWDH['LVVHUWDWLRQHDG'RFWRUDWXP3RQWL¿FLR,VWLWXWR2ULHQWDOH5RPH2013, 25. 501 \$FFRUGLQJWR\$UUDQ]¶VQXPEHULQJWKHSUD\HUVIRU9HVSHUVDUHVHTXHQFHG>@>@>@>@>@ARRANZ,9rSUHVE\]DQWLQHVDQG 113). This corresponds to type L (*trois antiphones*), to which other Otrantan manuscripts such as Vat. Ott. gr. 344, Vat. Barb. gr. 443, and the *Galàtone Euchologion*'XNHPVJUDOVREHORQJ\$UUDQ]ZDVQRWDZDUHRI6LQJU1)0DQGRIWKHSUD\HUVIRU


Figure 105 – f. B6v : beginning of the akolouthia (?) with Apostle and Gospel readings for various saints and martyrs (© Saint Catherine's Monastery, Sinai, Egypt)

Vespers it contained, but he included Sin. gr. 966 in his study and designated it type L because of the presence of prayers [1], [2] DQG>@LQWKH/LWXUJ\RIWKH3UHVDQFWL¿HG\*LIWV7KHVDPHSUD\HUVRFFXULQWKLVVDPHRUGHUZLWKLQWKH/LWXUJ\RIWKH3UHVDQFWL¿HG


<sup>(</sup>which ought to be John 21:1–14), at John 21:8.

#### *Occasional Prayers*

In Sin. gr. 966 + Sin. gr. NF M 21 [A] + Sin. gr. NF M 68 [B] + Bryn Mawr 2012.11.98 [C] the occasional SUD\HUVDUHQRWOLVWHGXQGHUDVSHFL¿FWLWOH+RZHYHUDFORVHUORRNDWWKHIROLDUHYHDOVWKDWWKHWLWOHRIWKHSUD\HU IRUWKHIRXQGDWLRQRIDKRXVHǼȤਥʌșİȝȑȜȚȠȞȠੁțȓĮȢRQI<sup>r</sup> of Sin. gr. 966 is preceded by a cross and followed by a decoration in the margin (**Figure 106**). These two peculiarities (cross and decoration) are not repeated for the occasional prayers that follow. It seems to me distinctly plausible, therefore, that the section of the occasional prayers begins at this point and continues on until the end of Sin. gr. 966 (f. 102v ), and then picks up again on f. C1rv of Bryn Mawr 2012.11.98 [C]. There is no decorative line or bar at the end of the occasional prayers, but the non-occasional prayer that follows on f. C1v ǼȤਥʌȤİȚȝĮȗȠȝȑȞȠȣȢਫ਼ʌઁʌȞİȣȝȐIJȦȞ ਕțĮșȐȡIJȦȞIJȠ૨ਖȖȓȠȣīȡȘȖȠȡȓȠȣțĮʌȞİȣȝĮIJȠįȚȫțIJȠȣLVDFFRPSDQLHGE\DGHFRUDWLRQLQWKHPDUJLQ**Figure 107**) that could be intended to mark a new section.

7KHVXUYLYLQJVHFWLRQRIRFFDVLRQDOSUD\HUVRFFXSLHV¿YHIROLDRUWHQSDJHVRIWKHPDQXVFULSWII<sup>r</sup> –102v of Sin. gr. 966, and f. C1rv of Bryn Mawr 2012.11.98 [C]), and includes a total of fourteen prayers. They are located after the *ordo* IRUWKHSXUL¿FDWLRQRIRLODQGZLQHȉȐȟȚȢȖȚȞȠȝȑȞȘİੁıȣȝȕૌȝȚĮȡઁȞਲ਼ਕțȐșĮȡIJȠȞʌȡȠı ijȐIJȦȢਥȝʌİıİȞİੁȢਕȖȖİȠȞȠȞȠȣਲ਼ਥȜĮȓȠȣDQGEHIRUHDQH[RUFLVPSUD\HUDJDLQVWLPSXUHVSLULWVǼȤਥʌ ȤİȚȝĮȗȠȝȑȞȠȣȢਫ਼ʌઁʌȞİȣȝȐIJȦȞਕțĮșȐȡIJȦȞ0RVWRIWKHVHSUD\HUVGHDOZLWKDJULFXOWXUHRUDUHFRQQHFWHGWR Easter.

Only one prayer is not attested in the printed editions of Euchologia and was therefore transcribed in the WDEOHDERYH7KLVLVWKHSUD\HUIRUEOHVVLQJWKH(DVWHUODPEǼȤİੁȢIJઁİȜȠȖોıĮȚIJઁȞਕȝȞઁȞIJȠ૨ȆȐıȤĮ Moreover, it is worth underlining a couple of peculiarities. Ten of the fourteen prayers also appear with an identical text in the Salentine manuscript Vat. Ott. gr. 344.505 This manuscript was written for the Cathedral of Otranto in 1177, and is thus the codex that is most closely related in date and geographical origin to Sin. gr. 966 + Sin. gr. NF M 21 [A] + Sin. gr. NF M 68 [B] + Bryn Mawr 2012.11.98 [C].


 <sup>505</sup> Edition by POLIDORI, L'Eucologio della Grande Chiesa di Otranto. 506 Cf. POLIDORI, L'Eucologio della Grande Chiesa di Otranto 52.


\$VWKHWDEOHDERYHPDNHVFOHDUWKH¿UVWIRXURFFDVLRQDOSUD\HUVRI6LQJUWZRIRUWKHKRXVHDQGWZR IRUDJULFXOWXUH²PRUHVSHFL¿FDOO\IRUWKHEHJLQQLQJRIVRZLQJDQGIRUWKHKDUYHVWRFFXULQWKHVDPHVHTXHQFH as prayers 10–13 in Vat. Ott. gr. 344. The same is true for the next prayers for agriculture (numbers 5–10 in Sin. JULHIRUZLQHIRUQHZIUXLWDQGIRUțĮȝʌĮȞȚıȝȩȢWKH\IHDWXUHLQWKH2WWRERQLDQXVLQWKHVDPHRUGHU but at the beginning of the occasional prayers section (numbers 1–5). It is noteworthy that prayers 6 and 7 of the Sinaiticus (for gathering grapes, and for blessing the same) are missing from the Vatican codex. Instead, the Ottobonianus has another version of the prayer for blessing grapes (*inc.*ǼȜȩȖȘıȠȞȀȪȡȚİIJઁȞțĮȡʌઁȞIJȠ૨IJȠȞ IJઁȞȞȑȠȞIJોȢਕȝʌȑȜȠȣZKLFKLVDOVRIRXQGLQ&RLVO\$UUDQ]S)LQDOO\WKHODVWRFFDVLRQDOSUD\HU in Sin. gr. 966—namely for the blessing of palms—is not extant in this version in the Vatican manuscript. In fact, while the Sinaiticus transmits the hagiopolite version of the prayer,507 the two prayers for the blessing of palms in Vat. Ott. gr. 344 (ff. 164v –165v ) are Greek versions of Latin prayers.508 Further occasional prayers connected to Easter are extant in Bryn Mawr 2012.11.98 [C], f. C1rv. Numbers 12–13 (for blessing cheese and eggs, as well as for blessing meat) also appear in the Ottobonianus in the same order and in a similar position (numbers 8–9). The fourth prayer connected to Easter featuring in Bryn Mawr 2012.11.98 [C], namely a prayer for blessing the Easter lamb, is not present in the Vatican manuscript or in any Euchologia edition.

Beyond being preserved in a similar order in other Salentine manuscripts, a number of prayers also display peculiarly Salentine characteristics. For instance, Stefano Parenti has pointed out that the prayer for blessing QHZZLQHUHSUHVHQWVDVSHFL¿F6DOHQWLQHUHGDFWLRQǼȤİੁȢIJઁİȜȠȖોıĮȚȠੇȞȠȞȞȑȠȞ*ȀȪȡȚİݸĬİާȢݘȝࠛȞıȠࠎ įİȩȝİșĮțĮޥıޡʌĮȡĮțĮȜȠࠎȝİȞ*).5090RUHRHYHUWKHNDPSDQLVPRVSUD\HUUHÀHFWVWKH6DOHQWLQHYHUVLRQDQGSXUpose of the rite.510 The word kampanismos FRPHVIURPWKHYHUEțĮȝʌĮȞȓȗȦZKLFKLVZHOODWWHVWHGLQ%\]DQWLQH \*UHHNZLWKWKHPHDQLQJRI³WRZHLJK´7KHYHUEVHHPVWRFRPHIURPțĮȝʌĮȞȩȢRUțĮȝʌĮȞȩȞEDODQFHQDPHO\ the Greek form of the Latin *campana*. The rite of kampanismos is found in prayer books written in Calabria and in Salento. It involved an offering to the church of the equivalent weight of a child (or later of a man or of an animal), in victuals. However, the purpose of the rite was different in the two regions. In Calabria the rite had the goal of healing a serious illness, while in Salento an offering of gifts corresponding to the weight of the ELGGHUZDVGRQHIRUWKHSXUSRVHRIIXO¿OOLQJDQXQVSHFL¿HGSHQDQFHȝȠȜȠȖȓĮ<sup>511</sup>

<sup>507</sup> PARENTI, Tipologie 99 n. 347. 508 POLIDORI, L'Eucologio della Grande Chiesa di Otranto 65; STRITTMATTER, Liturgical Latinisms 45–54. 509 Cf. PARENTI, Il vino 462, and POLIDORI, L'Eucologio della Grande Chiesa di Otranto 37. 510 In addition to Sin. gr. 966 this prayer is attested—for instance—in the Salentine codices Vat. Barb. gr. 443, Vat. Ott. gr. 344, and the *Galàtone Euchologion* (Duke ms. gr. 19 + 20). 511 On this rite see JACOB/HULWHGXțĮȝʌĮȞȚıȝȩȢSAFRAN, The Medieval Salento 148–150; POLIDORI, L'Eucologio della Grande

Chiesa di Otranto 25.

Figure 106 – f. 99r , marginal decoration and cross marking the beginning of the occasional prayers' section (© Saint Catherine's Monastery, Sinai, Egypt)

Figure 107 – f. C1v PDUJLQDOGHFRUDWLRQDWWKHEHJLQQLQJRIWKHǼȤਥʌȤİȚȝĮȗȠȝȑȞȠȣȢਫ਼ʌઁʌȞİȣȝȐIJȦȞਕțĮșȐȡIJȦȞIJȠ૨ਖȖȓȠȣ īȡȘȖȠȡȓȠȣțĮʌȞİȣȝĮIJȠįȚȫțIJȠȣDIWHUWKHHQGRIWKHVHFWLRQRIRFFDVLRQDOSUD\HUV

(© Bryn Mawr College Special Collections, Single Leaf Manuscripts Collection, 2012.11.98 [Prayer book excerpt])

#### *SCRIPTIONES INFERIORES*

7KHSUHVHQFHRISDOLPSVHVWIROLDLQ6LQJUZDVUHFRUGHGIRUWKH¿UVWWLPHE\.DSXVWLQLQKLVXQSXEOLVKHG 1870 catalogue (see above **Figure 86**), while Gardthausen made no such observation.512 Dmitrievskij noted the presence of rewritten folia in Sin. gr. 966, but gave no further details.513 More recently, Arnesano recorded the Euchologion in his list of Salentine palimpsests, but again without giving any information about the content of the lower layers.514

That Sin. gr. NF M 21 [A] contains palimpsest folia was recorded by Nikolopoulos.515 For the time being no processed images are available for these folia, since the manuscript was not included in the *Sinai Palimpsests Project*. The work on its erased texts is therefore provisional, having been carried out onsite with the help of DQXOWUDYLROHWÀDVKOLJKW,IPXOWLVSHFWUDOLPDJLQJLVDSSOLHGWRWKHVHTXLUHVLQWKHIXWXUHLWZLOOEHSRVVLEOHWR identify more text.

In total, 64 folia of Sin. gr. 966 and its *disiecta membra* are palimpsest: 56 folia of Sin. gr. 966—namely ff. 47r –102v (corresponding to Quires 7–13)516—and all eight folia of Sin. gr. NF M 21 [A]. Twelve of the 56 rewritten folia of Sin. gr. 966—namely ff. 56, 61, 80, 81, 84, 85, 89, 92, 95, 96, 101, 102—are double palimpsest (*bis rescripti*), as well as f. A7 of Sin. gr. NF M 21 [A]. The Euchologion quire of Sin. gr. NF M 68 [B] and Bryn Mawr 2012.11.98 [C] do not contain palimpsest folia.

In assembling the Euchologion, folia from three original manuscripts (one of them *bis rescriptus*) were used: **1.** (Liturgical Typikon) ff. 47r –102v , A2rv, A4r –A7v ; **1a.** (Makarismoi from a Parakletike) ff. 81rv, 84rv, 89rv, 92rv, 95rv, 96rv, 101rv, 102rv (*inferior*); **1b.** (Clement the Hymnographer, *Kanon on Saint Eupraxia*) ff. 56rv, 61rv, A7rv (*inferior*); **1c.** (Erotapokriseis?) ff. 80rv, 85rv (*inferior*); **2.** (Gospel readings) ff. A1rv, A8rv; **3.** (Ecclesiastical canons) f. A3rv. 517

#### LITURGICAL TYPIKON

**1.** ff. 47r –102v , A2rv, A4r –A7v ; 518 Southern Italy (Salento), late 11th–early 12th century: Liturgical Typikon *Bibliography*: — *Specimina*: **Figures 108 – 114**


sinai.library.ucla.edu (19.09.2022). 518 The palimpsest folia are indicated in bold in the quire representations.

A total of 61 folia of Sin. gr. 966 + Sin. gr. NF M 21 [A] + Sin. gr. NF M 68 [B] + Bryn Mawr 2012.11.98 [C] come from the same manuscript: a liturgical Typikon. They are distributed as follows: 56 belong to Sin. gr. 966 DQG¿YHWR6LQJU1)0>\$@7KLV7\SLNRQPDQXVFULSWZDVLWVHOIDOVRZULWWHQRQUHXVHGSDUFKPHQWWZHOYH of its folia are written over three older texts).

The undertext runs parallel to the overtext. A single folio of Sin. gr. 966 + Sin. gr. NF M 21 [A] + Sin. gr. NF M 68 [B] + Bryn Mawr 2012.11.98 [C] corresponds to a single folio of the original manuscript, which would suggest that the original manuscript was of similar dimensions: approximately 175×120 mm (oblong in height). Each side preserves between 19 and 26 lines of text, 6 mm apart and arranged in a single column.519 The *Schriftspiegel* is approximately 135×90 mm, with margins measuring 20 mm (outer), 15 mm (internal), 30 mm (lower) and 20 mm (upper) (f. 71r ). Prickings are still visible in the margins (e.g. f. 95), elongated in VKDSHDQGOLNHO\PDGHZLWKDSHQNQLIH7KHVFKHPHRIUXOHGOLQHVZKLFKVXSSRUWWKHZULWLQJFDQEHFODVVL¿HG as Leroy's index X, and this means that only one in every two lines was traced.520 This kind of ruling is often found in manuscripts written in Terra d'Otranto.521 In the upper outer margin of ff. 53r , 79r , 83r , 87r and 95r ¿YH RULJLQDOTXLUHPDUNVDUHSUHVHUYHGVSHFL¿FDOO\WKRVHIRU4XLUHVDQG**Figure 108**).

Figure 108 – Original quire marks. From left to right: f. 95r ǺૼYLVLEOHEHKLQGWKHTXLUHPDUNĬૼWKDWUHIHUVWRWKH*scriptio superior*), f. 53r īૼFRUUHFWHGWRǻૼI<sup>r</sup> ǼૼYLVLEOHEHKLQGWKHTXLUHPDUNǾૼWKDWUHIHUVWRWKH*scriptio superior*), f. 83r ࢪૼI<sup>r</sup> ǽૼVDPH quire mark for both *scriptio inferior* and *scriptio superior*) (© Saint Catherine's Monastery, Sinai, Egypt)

Since the *scriptio superior* very often runs on top of the *scriptio inferior*—and since in many places the latter has been thoroughly erased—the lower layer is hard to recover or decipher. However, it is possible to discern that the script is a minuscule written by a not very well-trained hand: characteristic are the forms of mi-QXVFXOHĮțDQGȝ**Figure 109**PDMXVFXOHȖ DWWLPHVKLJKDQXPEHURIOHWWHUVHJȘȞįDUHWUDFHGLQERWK minuscule and majuscule form. The decorative motifs are more illuminating, and are in part similar to those

 <sup>519</sup> As the table below shows, Quires 1 to 5 have on average 24–25 lines of text per folio-side, while Quires 6 and 7 have 19–20 lines per side. An exception is the beginning of Quire 6: folia 83r , 83v , and 60r each have 24 written lines. 520 J. LEROY, Les types de réglure des manuscrits grecs. Paris 1976, XXIV. 521 LUCÀ, Scritture e libri in Terra d'Otranto 494, n. 18. Four Salentine manuscripts with this ruling scheme are mentioned, all datable

to the 12th century: Vat. Barb. gr. 517 (X 20C1) [Diktyon 65060]; Vat. gr. 2026 (X 20D1 or Xb 20D1) [Diktyon 68655]; Vat. Barb. gr. 520 (X 12E2); Vat. gr. 1287 [Diktyon 67918].

described for the *scriptio superior*ZH¿QGWKHW\SLFDO6RXWKHUQ,WDOLDQ\HOORZZDVKXVHGIRUKLJKOLJKWLQJWLWOHV and rubrics (e.g. on f. 53r ), but also typical Salentine features like side bands that resemble vegetal motifs (e.g. ff. 55r , 81v , 93r – **Figure 110**),522 the omicron *en rondelle*, initials with double outline (**Figure 111**),523 and an asterisk whose four points are replaced by patterns similar to arrowheads (**Figure 112**).524 All these peculiarities show that this erased text was in all probability written in Salento. This is also suggested by the similarities with the decoration of the Salentine Euchologion preserved as *scriptio superior*. The date can be narrowed down by reference to the minuscule text on ff. 80rv, 85rv (*inferior*), which seems to date to the 11th century (see below: 1c, Erotapokriseis?). This leads me to suggest that the Typikon is likely to have been copied in the late 11th or early 12th century.

Figure 109 – f. 53r : *scriptio inferior* in red. Processed image by Keith Knox: KTK\_pseudo\_WBUVB47-MB780IR (© Saint Catherine's Monastery, Sinai, Egypt)

Figure 110 – f. 81v : decorative line with side band and initial M with double outline. Processed image by Keith Knox: KTK\_pseudo\_ WBUVB47-MB780IR (© Saint Catherine's Monastery, Sinai, Egypt)

<sup>522</sup> JACOB, Tra Basilicata e Salento 47–48; JACOB, La mise en forme 42. 523 LUCÀ, Frammenti dell'"Ad Theodorum lapsum" 526. 524 JACOB, Tra Basilicata e Salento 47–48. Jacob provides a useful list of manuscripts written in Terra d'Otranto which contain this peculiar kind of asterisk. One example is Sin. gr. 193 (Specimina Sinaitica, pl. 110). According to Jacob, this asterisk is to be found in Calabrian codices as well, though more sporadically (JACOB, Tra Basilicata e Salento 47 n. 118).

Figure 111 – f. 78r : omicron *en rondelle*. Processed image by Keith Knox: KTK\_pseudo\_WBUVB47-MB780IR (© Saint Catherine's Monastery, Sinai, Egypt)

Figure 112 – Asterisk with arrowheads on f. 90v (left) and f. 80r (right). Processed image by Keith Knox: KTK\_pseudo\_WBUVB47- MB780IR (© Saint Catherine's Monastery, Sinai, Egypt)

The 61 folia originate from a liturgical Typikon.525 ,WV ¿UVW IROLR FRUUHVSRQGVWRWKH FXUUHQW I <sup>r</sup> (**Figure 113**,WUHDGVȉȣʌȚțઁȞʌİȡȚȑȤȠȞįȚȐIJĮȟȚȞȜȠȣIJȠ૨ਥȞȚĮȣIJȠ૨ȝȠ૨țȣȡȚĮțȐȢİૼIJોȢਖȖȓĮȢȝૼਙȤȡȚIJȞ ਖȖȓȦȞʌȐȞIJȦȞ0DQXVFULSWVWKDWFDOOWKHPVHOYHV³7\SLND´DUH¿UVWDWWHVWHGLQWKHth century.526

7KRXJKVRPHIROLDDUHPLVVLQJDQGWKHWH[WRIWZRELIROLDUHPDLQVXQLGHQWL¿HGII±DQG\$\$±\$ LWLVFOHDUWKDWZKDWLVH[WDQWLQWKHUHPDLQLQJIROLDEHORQJHGWRWKH¿UVWVHYHQTXLUHVRIWKHPDQXVFULSW7KH IDFWWKDW¿YHRULJLQDOTXLUHPDUNV4XLUHVDQGDUHVWLOOYLVLEOHKDVJUHDWO\IDFLOLWDWHGWKHUHFRQstruction presented below. Quires 1 to 6 were regular quaterniones, while Quire 7 was a quinio. They adhere to Gregory's rule.

The text falls broadly into three parts:527


7KH¿QDOSDUWRIWKHPDQXVFULSW²IURP(DVWHU0RQGD\WR\$OO6DLQWV¶6XQGD\WKH¿UVW6XQGD\DIWHU3HQWHcost)—is missing. I have calculated that approximately two quires are now lost. All in all, this means that the Typikon originally consisted of approximately 70 folia.

 <sup>525</sup> On liturgical Typika in general see ODB III, p. 2132, and VELKOVSKA, TKH/LWXUJLFDO%RRNVRIWKH%\]DQWLQH5LWH

 <sup>526</sup> ODB III, p. 2132. 527 For the terminology (i.e. general rules, synaxarion section, triodion section), see J. GETCHA, Le typikon décrypté: manuel de liturgie E\]DQWLQH3DULV±

Here are transcribed *exempli gratia* a number of selected folia.528 They are: ff. 71r , 68r , 68v , 81r , 81v , 78r , and 78v . In these transcriptions, accents, breathing marks, the iota mutum subscript, and capital letters in proper names KDYHEHHQEHHQLQWURGXFHGWRIDFLOLWDWHWKHUHDGLQJ7KHUHFRQVWUXFWHGRUGHUDQGFRQWHQWRIWKHLGHQWL¿HGIROLD LVVXPPDUL]HGLQWKHWDEOHIROORZLQJWKHWUDQVFULSWLRQV<sup>529</sup>

7KHWH[WLVVWUXFWXUHGZLWKV\PEROVWKDWJXLGHWKHUHDGHUWRVSHFL¿FVHFWLRQV,QERWKWKHWUDQVFULSWLRQVDQG the table, I adopt symbols aimed at reproducing those found in the text, as follows:530

 <sup>528</sup> A complete transcription of the text is highly desirable. The remit here is more limited, but a full edition and comprehensive treatment would certainly require this. 529 I have compared the text with reference to the following Typika: Typikon Stoudion, Typikon Saba, Typikon Messina, Typikon

Kasoulon, Typikon Nikon. Where possible, I have indicated within my transcription possible parallels. 530 Where my symbol is accompanied by a Greek term, it means that is described as such in the erased Sinai Typikon.


71r \_<sup>1</sup>ք ȉȣʌȚțઁȞ ʌİȡȚȑȤȠȞ įȚȐIJĮȟȚȞ \_<sup>2</sup> ȜȠȣ IJȠ૨ ਥȞȚĮȣIJȠ૨ ȝȠ૨ țȣȡȚĮțȐȢ İૼ IJોȢ \_<sup>3</sup> ਖȖȓĮȢ ȝૼ ਙȤȡȚ IJȞ ਖȖȓȦȞ ʌȐȞIJȦȞ±\_4 ǻȚȐIJĮȟȚȢ IJȠ૨ ਦıʌİȡȚȞȠ૨IJİਦȠȡIJȐȗȠȝİȞр\_<sup>5</sup> ȤȡIJઁȞੂİȡȑĮʌȡઁIJȠ૨ıȘȝ઼ȞĮȚIJઁਦı\_<sup>6</sup> ʌİȡȚȞઁȞ ਕȞĮȜĮȕİȞȝİIJȤİȡĮȢIJઁ\_<sup>7</sup> IJȣʌȚțઁȞIJȠ૨ȤȡȩȞȠȣțĮİੁȝȞİȡૉ\_<sup>8</sup> IJઁȞਥȞȠȡįȓȞȦȢȜĮȖȤȐȞȠȞIJĮਚȖȚȠȞ\_<sup>9</sup> ȤȠȞIJĮ Ĭ(İઁ)ȢȀȪȡȚȠȢੑijİȓȜૉıȘȝ઼ȞĮҕ Țҕ ҕ ਦȠȡ\_10IJȐIJȚțĮ (*sic*) țĮ ʌȠȚોıĮȚ IJȞ ਕțȠȜȠȣșȓĮȞ\_<sup>11</sup> IJĮȪIJȘȞ р ȝİIJ IJઁ ıȘȝ઼ȞĮȚ IJઁ ਦıʌİ\_12ȡȚȞȩȞ: ıȣȞĮȤșȑȞIJȠȢ IJȠ૨ ȜĮȠ૨ ਥȞ IJૌ \_<sup>13</sup> ਥțțȜȘıȓ İȜȠȖİ ੂİȡİઃȢ țĮ ਙȡȤİIJĮȚ ȜĮȩȢ р \_14 ǻİ૨IJİ ʌȡȠıțȣȞȒıȦȝ(İȞ) țĮ ʌȡȠıʌȑıȦ\_15ȝİȞ ĮIJ ȋ(ȡȚıIJ) IJ ǺĮıȚȜİ țĮ Ĭ(İ) ਲȝȞ\_16 ǻİ૨IJİ ʌȡȠıțȣȞȒıȦȝ(İȞ) țĮ ʌȡȠıʌȑıȦȝ(İȞ\_<sup>17</sup> ĮIJ ȋ(ȡȚıIJ) [2] țĮ ǺĮıȚȜ(İ) р İੇIJĮ ਙȡȤİIJ(ĮȚ\_<sup>18</sup> ȝİIJ ȝȑȜȠȣȢ Ȥ(ȠȢ) ʌ(ȜȐȖȚȠȢ) įૼ țĮ ĮșȚȢįİ૨\_19IJİ ʌȡȠıțȣȞȒıȦȝ(İȞ) țĮ ʌȜİȠȞ ȠįȞ\_20 EੇIJĮ İȜȩȖİȚҕ ҕ ਲ ȥȣȤȒ ȝȠȣ IJઁȞ Ȁ(ȣȡȓȠ)Ȟ\_21 ੜIJİ į ijșȐıૉ IJઁ ਕȞȠȚȟĮȞIJҕȩҕȢҕ ҕ\_<sup>22</sup> ıȠȣ IJȞ ȤİȡĮҕ ҕр ȣȥȠȚ«\_<sup>23</sup> ȝİIJ į ʌ[3]ȠȢ IJȠ૨ ȥĮȜȝȠ૨FI7\SLNRQ6DED±\_\_

f. 68r \_<sup>2</sup> քǻȚȐIJĮȟȚȢIJȞİȡȠıȠȜȣȝȚIJȞȜȠȣ\_<sup>3</sup> IJȠ૨ਥȞȚĮȣIJȠ૨ʌİȡȕȡȫıİȦȢțĮʌȩıİȦȢ\_<sup>4</sup> ਕțȡȚȕİıIJȐIJȘ±Ȥȡ İੁįȑȞĮȚIJȚ\_<sup>5</sup> ȜȠȞIJઁȞȤȡȩȞȠȞİੁȢIJȢȜȚIJȢਲȝȑȡĮȢ\_<sup>6</sup> IJİȠțıIJȚȞਦȠȡIJȒāਲʌĮȜĮȚıIJȓȞȘā੮\_<sup>7</sup> ȡĮİૼıȘȝĮȓȞİȚIJȞ ȜİȚIJȠȣȡȖȓĮȞțĮਕʌȠȜȪȠȞIJİȢā\_8 İੁıİȡȤȩȝİșĮİੁȢIJȞIJȡȐʌİȗĮȞā\_<sup>9</sup> ਥıșȓȠȝİȞįįȪȠįȚĮțȠȞȓĮȢāȝȓĮȞȝĮ\_10ȖİȚȡİȓĮȞ țĮIJઁਪIJİȡȠȞਥțȗİıIJઁȞ\_11İIJİȜȐȤĮȞȠȞİIJİıʌȡİȠȞȉȢį\_12ȞȘıIJȓȝȠȣȢਲȝȑȡĮȢਵȖȠȣȞIJİIJȡȐįĮțĮ\_<sup>13</sup> ʌĮȡĮıțİȣȞȜȠȣIJȠ૨ਥȞȚĮȣIJȠ૨ȟȘ\_14ȡȠijĮȖȠ૨ȝİȞāțĮIJIJȞIJȞșİȓȦȞ\_15ʌĮIJȑȡȦȞʌĮȡȐįȠıȚȞ±ਫȞį ȜȐȤૉਥȞĮIJĮȢ\_16 ਦҕȠȡIJȒ«\_17 [2]੪ȢțĮIJ«\_19 țĮIJĮȜȪȦıȚIJȢȞȘıIJİȓĮȢāİੁȢੂİȡȢ\_20 ȜĮȪȡĮȢā੪ıĮȪIJȦȢțĮ ȠੂȜȠȚʌȠਕ\_21ȞĮȤ«\_24ıIJȑȠȞIJȚIJȞȝİȖȐȜȦȞਦȠȡIJȞ\_25įİıʌȠIJȚțȞIJੑțIJĮȒȝİȡĮțĮIJોȢ\_\_

f. 68v \_1 ਫ਼ʌİȡĮȖȓĮȢ ĬİȠIJȩțȠȣ IJોȢ ȖİȞȞȒıİ\_<sup>2</sup> ȦȢ țĮ IJોȢ țȠȚȝȒıİȦȢā IJȢ« \_<sup>3</sup> įȠҕ ʌĮȡĮıțİȣȢ ĮIJȞ Ƞ ȞȘıIJȑ\_<sup>4</sup> ȣȠȝİȞāĮ[3]ĮȢįĮIJȢ«±FI7\SLNRQ.DVRXORQSS>țİijȚૼȚĮૼ@\_<sup>5</sup> քȆİȡIJȠ૨ʌȠıȐțȚȢ IJઁȞਥȞȚĮȣIJઁȞ*sic*ȥȐ\_<sup>6</sup> ȜȜİIJĮȚਲIJȠ૨ȝİȖȐȜȠȣǺĮıȚȜİȓȠȣȜİȚIJȠȣȡȖȓĮ\_<sup>7</sup> ȋȡİੁįȑȞĮȚāIJȚਲșİȓĮȜİȚIJȠȣȡȖȓĮ IJȠ૨ \_8 ȝİȖȐȜȠȣ %ĮıȚȜİȓȠȣā ȜİȚIJȠȣȡȖİIJĮȚ \_<sup>9</sup> IJઁȞ ȜȠȞ ȤȡȩȞȠȞ įȑțĮ țȣȡȚĮțȐȢ \_10 ǼੁȢ IJȞ ʌĮȡĮȝȠȞȞ IJȞ ȋȡȚıIJȠȣȖȑȞȞȦȞ!\_11 «ȝȠȓȦȢțĮİੁȢIJȞ\_12ʌĮȡĮȝȠȞȞIJȞijȫIJȦȞțĮİੁȢIJȞ\_13ȝȞȒȝȘȞĮIJȠ૨ā੪ȢĮIJȦȢ țĮIJૌȝİȖȐȜૉİૼ±\_14 țĮIJȝİȖȐȜıĮȕȕȐIJāțĮIJȢ\_15ʌȑȞIJİțȣȡȚĮțȢIJોȢȝİȖȐȜȘȢȝૼ«\_16IJૌȖȡ țȣȡȚĮțૌ IJોȢ ȕĮȧȠijȩȡȠȣ ;ȡȣ\_17ıȩıIJȠȝȠȢȜİȚIJȠȣȡȖİIJĮȚ \_<sup>18</sup> քȆİȡįȚĮijȠȡ઼Ȣ IJȞ ਦȠȡIJȞ \_19ȋȡ İੁįȑȞĮȚā IJȚ İੁȢ IJȡİȢ țİȞIJĮȚ \_20 ਥȞIJĮ૨șĮ Įੂ ਦȠȡIJĮȓ İੁȢ ȝİȖȐȜĮȢā İੁȢ ȝİıĮȓĮȢā țĮ İੁȢ ȝȚțȡȐȢ Ƞ\_ <sup>21</sup>ț ਕȝȐȡIJȣȡȠȞ į IJȠ૨IJȠਕȜȜ¶ਕʌઁIJȞ\_22șİȓȦȞȖȡĮijȞāıĮȚȖȡʌİȡȚİț\_23IJȚțȢıȣȞȐȟİȚȢȤȠȣıȚIJȠ૨ȜĮȠ૨țĮ\_24ਕȞĮȖȞȫıȝĮIJĮ ਕij¶ਦıʌȑȡĮȢā\_25țĮ«IJĮȤઃʌ઼ıĮʌȞȠțĮİĮȖȖȑȜȚȠȞFI7\SLNRQ1LNRQS\_\_

 <sup>531</sup> I.e.: symbol in the shape of four points. 532 I.e.: symbol in the shape of a cross. 533 I.e.: symbol in the shape of a cross surrounded by a circle.

f. 81r \_<sup>1</sup> İੁȢ IJȐȟȚȞ IJȞ įİıʌȠIJȚțȞ ਦȠȡ\_<sup>2</sup> IJȞ țİȞIJĮȚ IJȞ ȝİȖȐȜȦȞ IJȞ į \_3 ȝİıĮȓĮȞ IJȐȟȚȞ țĮ ȝȚțȡȞ įȚįĮı\_<sup>4</sup> țȩȝİșĮਥțIJȞIJȣʌȚțȞIJȠ૨ȈIJȠȣįȓIJȠȣțĮIJȠ૨ਞȖȓȠȣਜ਼ȡȠȣȢʌȢ\_<sup>5</sup> ਥțİįȚĮijȠȡȢȤİȚİȢIJİIJȢ੮\_<sup>6</sup> ȡĮȢ țĮIJȢȝİIJĮȞȠȓĮȢțĮIJȠ૨țĮȝȐIJȠȣ±\_<sup>7</sup> ǹੂȝȞȠȞįİıʌȠIJȚțĮਦȠȡIJĮțĮ\_8 IJȠ૨ȆȡȠįȡȩȝȠȣਲȖȑȞȞȘıȚȢțĮਲ ਕʌȠIJȠȝȒā\_<sup>9</sup> țĮਲȝȞȒȝȘIJȞਖȖȓȦȞਕʌȠıIJȩȜȦȞȆȑIJȡȠȣțĮȆĮȪȜȠȣ\_10ȤȠȣıȚıȘȝȐįȚȞIJȠȚȠ૨IJȠȞāıIJĮȣȡઁȞțĮ țȪțȜȠ\_11șİȞțȪțȜȠȞʌİȡįȘȜȠȜȩȜȣIJȠȞİੇ\_12ȞĮȚIJȞਲȝȑȡĮȞ±\_13ǹੂįȝİıĮĮȚāȤȠȣıȚȞıȘȝȐįȚȞıIJĮȣȡઁȞ ȝȩȞȠȞā\_14ʌİȡįȘȜȠȝȖȓȞİıșĮȚȞȘıIJİȓĮȞਖȖȞȢ\_ ҕ <sup>15</sup>«ǹੂ«ȝȚțȡĮȓāȤȠȣ\_16ıȚȞıȘȝȐįȚȞțİȞIJȒȝĮIJĮIJȑııĮȡĮā ʌİȡ\_17 įȘȜȠIJઁțȠʌ>@IJȞȖȠȞȣțȜȚıȚȞȝȩ\_18ȞȠȞȞȘıIJİȓĮȞįȖȓȞİıșĮȚੁįȓȦȢį\_19 İੁȢIJઁțİȜȜȓȠȞĮIJȠ૨੪Ȣ ȕȠȪȜİIJĮȓIJȚȢ\_20 ʌȠȚİāਥȞIJĮȢȝİıĮȓĮȚȢਦȠȡIJĮȢțĮਥȞ\_21IJĮȢȝȚțȡĮȢ±ȉȢįȝİȖȐȜĮȢȜȦȢ\_22ȖȠȞȣțȜȚıȓĮȚ ȠȖȓȞȠȞIJĮȚȠIJİȞȘıIJİĮȚā\_23ȠIJİਥȞIJૌਥțțȜȘıȓāȠIJİਥȞIJțİȜȜȓੂįȓȦȢFI7\SLNRQ1LNRQSS±\_\_

f. 81v \_<sup>6</sup> ȂȘȞȠȜȩȖȚȠȞ ıઃȞ Ĭİ ȜȠȣ IJȠ૨ ਥȞȚĮȣIJȠ૨ \_<sup>7</sup> ȂȞ ıİʌIJȑȝȕȡȚȠȢ ȤİȚ ਲȝȑȡĮȢ Ȝૼ \_<sup>8</sup> ĮૼȉȠ૨ ıȓȠȣȈȣȝİઅȞ IJȠ૨ȈIJȣȜȓIJȠȣ \_<sup>9</sup> țĮਕȡȤ IJોȢੁȞįȓțIJȠȣ IJૌ ʌĮȡĮȝȠȞૌਦıʌȑȡĮȢ \_10İੁȢ IJઁȜȣȤȞȚțઁȞİੁȢ IJઁ .ȪȡȚİਥțȑțȡĮȟĮȥȐȜȜȠȝİȞ\_11ıIJȚȤȘȡȖૼIJોȢੁȞįȓțIJȠȣȤȠȢĮૼʌȡઁȢIJȞȠȡĮȞȓȦȞ\_12İੁȢIJઁįȩҕ ȟĮ ҕ ੁįȚȩȝİȜĮʌȜȐȖȚȠȢȕૼʌȞİȪȝĮIJȚਖȖȓİੁȢIJઁțȚȞ\_13șİȠIJȠțȓȠȞİੇIJĮȖȓȞİIJĮȚİıȠįȠȢIJઁijȢੂȜĮȡȩȞ \_ <sup>14</sup>ʌȡȠțİȓȝİȞȠȞIJોȢਲȝȑȡĮȢİੁȢIJઁıIJȓȤ«IJȠȣ\_15ıȚİʌȐIJİȡİੁȢIJઁįȩҕ ȟĮʌȜȐȖȚȠȢįૼਕȡȡȒ\_ ҕ <sup>16</sup>IJıȠijȓĮ İੁȢțĮȞ૨ȞșİȠIJȠțȓȠȞȞ૨ȞਕʌȠ\_17ȜȣIJȓțȚȠȞIJઁIJȡȚıȐȖȚȠȞʌĮȞĮȖȓĮʌȐIJİȡਲȝȞ\_18>@ਲȕĮıȚȜ>@ IJਕȞĮȖȞȫıȝĮIJĮ\_\_

f. 78r \_<sup>5</sup> İੁȢIJઁȞȡșȡȠȞȝİIJIJઁȞਦȟȐȥĮȜȝȠȞıȣ\_<sup>6</sup> ȞĮʌIJȒāȝİIJįIJȞıȣȞĮʌIJȞ\_<sup>7</sup> ĬİȀȪȡȚİȤȠȢȕૼțĮ İșઃȢIJȡȠʌȐȡȚȠȞȤȠȢȕૼFI05,\_<sup>8</sup> ʌȐıȘȢįȘȝȚȠȣȡȖઁȢIJોȢțIJȓıİ\_<sup>9</sup> ȦȢțĮȚȡȠઃȢțĮȤȡȩȞȠȣȢਥȞIJૌ ੁįȓ\_10ਥȟȠȣıȓșȑȝİȞȠȢİȜȩȖȘıȠȞIJઁȞ\_11ıIJȑijĮȞȠȞIJȠ૨ਥȞȚĮȣIJȠ૨IJોȢȤȡȘıIJȩIJȘ\_12IJȩȢıȠȣȀȪȡȚİijȣȜȐIJIJȦȞ ਥȞİੁȡȒȞૉ\_13IJȠઃȢȕĮıȚȜİȢțĮIJઁȞȜĮȩȞıȠȣʌȡ\_14İıȕİȓĮȚȢIJોȢĬİȠIJȩțȠȣțĮIJIJઁȝȑȖĮıȠȣȜİȠȢ\_15ǼੇIJĮ ਙȡȤȠȞIJĮȚțĮȞȩȞİȢȕૼāIJોȢੁȞįȓțIJȠȣțĮ\_16IJȠ૨ਖȖȓȠȣāȜȑȖİIJĮȚțĮțĮIJĮȕĮıȓĮ\_17ȈIJĮȣȡઁȞȤĮȡȐȟĮȢȂȦıોȢ 05,İੁȢIJȠઃȢĮȞȠȣȢ\_18ıIJȚȤȘȡʌȡȠıȩȝȠȚĮİੁȢIJઁįȩҕ ȟĮıIJȚȤȘȡੁįȚȩȝİȜĮȤȠȢĮૼ\_ ҕ <sup>19</sup>ਫʌȑıIJȘ ਲİıȠįȠȢ05,țĮ«\_20ǻȠȟȠȜȠȖȓĮȝİȖȐȜȘțĮਥȞIJȪȤૉțĮʌȡȠȘ\_ 21ȖȠ૨ȞIJĮȚIJਕȞĮıIJȐıȚȝĮİੁįȠ૨Ȟ \_ <sup>22</sup>ਲੑțIJȐȘȤȠȢȠȥȐȜȜİIJĮȚİੁȢIJȞȜİȚIJȠȣȡȖȓĮȞ\_23ȥȐȜȜȠȝİȞIJȣʌȚțਥțIJȠ૨țĮȞȩȞȠȢIJોȢ\_24ਦȠȡIJોȢā ધįȒȖૼțĮIJȠ૨ਖȖȓȠȣધįȒࢫૼā\_\_

f. 78v \_<sup>1</sup> ȕૼрIJȠ૨ਖȖȓȠȣȝȐȡIJȣȡȠȢȂȐȝĮȞIJȠȢ\_2 Ȗૼр IJȠ૨ਖȖȓȠȣਝȞșȓȝȠȣ\_3 İૼр IJȠ૨ʌȡȠijȒIJȠȣǽĮȤĮȡȓȠȣ\_<sup>4</sup> ࢫૼр IJȠ૨ਕȡȤȚıIJȡĮIJȒȖȠȣȂȚȤĮȒȜ\_5 ȗૼр ʌȡȠİȩȡIJȚĮIJોȢਫ਼ʌİȡĮȖȓĮȢĬİȠIJȩțȠȣ\_<sup>6</sup> ȗૼīȑȞȞȘıȚȢIJોȢʌĮȞȣȝȞȒIJȠȣ ĬİȠIJȩțȠȣਥı\_<sup>7</sup> ʌȑȡĮȢıIJȚȤȠȜȠȖȠ૨ȝİȞIJઁʌȡIJȠȞ\_<sup>8</sup> ਕȞIJȓijȦȞȠȞIJȠ૨«IJઁȝĮțȐȡȚȠȢ\_9 ਕȞȒȡțĮİșઃȢȝİIJ IJȞ ıȣȞĮʌIJȞ \_10 țĮ IJȞ ਥțijȫȞȘıȚȞ IJઁȀȪȡȚİ ਥțȑțȡĮȟĮ ıIJȚȤȘȡȐੁįȚȩȝİȜĮ \_11 ȤȠȢ ʌȜȐȖȚȠȢ ȕૼā įȩȟĮțĮȞ૨ȞȤȠȢįૼ«ʌȡȠțİȓȝİȞȠȞ\_12IJોȢਲȝȑȡĮȢāİੁȢIJઁȞıIJȓȤȠȞıIJȚȤȘȡȐ«\_13 ਕʌȠȜȣIJȓțȚȠȞ« ȆĮȞĮȖȓĮIJȡȚȐȢāʌȐIJİȡ\_14ਲȝȞ«\_15 IJਕȞĮȖȞȫıȝĮIJĮāțĮİșȑȦȢIJȡȠʌȐȡȚȠȞȤȠȢĮૼ\_16ȖȑȞȞȘıȓȢıȠȣ ĬİȠIJȩțİ05,\_\_




 <sup>534</sup> The symbol that precedes the number is missing. 535 Only the three mentioned numbers are visible; text and symbols are illegible.


 <sup>536</sup> The symbol that precedes the number is illegible. 537 The symbol that precedes the number is illegible. 538 The symbol that precedes the number is missing. 539 The symbol that precedes the number is missing. 540 7KHQXPEHUDQGV\PERODUHPLVVLQJEXWRQO,UHDGȆȡȩįȡȠȝİʌȡȠijોIJĮțĮIJોȢਥȡȒȝȠȣʌȠȜIJĮ)ROOLHUL,,,ZKLFK clearly refers to John the Baptist and suggests that this folio bears instructions on how to celebrate January 7th. 541 The symbol that precedes the number is missing. 542 The symbol that precedes the number is missing.



<sup>543</sup> The symbol that precedes the number is missing.


The Typikon beneath the lines of Sin. gr. 966 + Sin. gr. NF M 21 [A] + Sin. gr. NF M 68 [B] + Bryn Mawr 2012.11.98 [C] appears to be very condensed compared with other liturgical Typika. In fact, it occupies approximately 70 folia as opposed to the usual around 200.544

 <sup>544</sup> By way of a sample, the Messina Typikon (Messin. S. Salv. 115 [Diktyon 40776]) has 268 folia, the Kasoulon Typikon (Taur. C III

A comparison with the Salentine Typikon of Kasoulon (Casole), which is preserved in four codices,545 shows that—though most likely Salentine—our palimpsest Typikon is not related. The Monastery of Saint Nicholas of Kasoulon near Otranto was founded by the Greek monk Joseph in 1098/1099, and was considered alongside its dependencies the reference point for Salentine monasticism from the 12th to the 15th century.546

The fact that the recovered palimpsest folia do not belong to the tradition of Kasoulon suggests one of two conclusions:

a) it was written before Kasoulon's foundation (i.e. before 1098/1099);

b) if written after Kasoulon's foundation, it was connected to another monastic centre.547

)XUWKHUUHVHDUFKPLJKWKHOSWRFRQ¿UPRUGLVSURYHHLWKHURIWKHVHLGHDV%XWZKDWPD\QRZEHVDLGZLWK certainty is that it is unlikely that this Typikon predates the beginning of the 11th century, since as already noted Typika only enter the record at this point.548

#### *The Possible Eastern Origin of the Palimpsest Typikon*

To offer some context for the Typikon's content, there follow some observations regarding the above transcriptions and a preliminary comparison with edited Typika (of both Stoudite and Sabaite families). It will emerge that the Typikon leans towards the Sabaite tradition.549,WLVNQRZQWKDW6RXWKHUQ,WDOLDQ7\SLNDZHUHLQÀXHQFHG principally by Stoudite Typika.550 My intention here is to show that in this palimpsest Typikon the Sabaite elements conspicuously dominate the Stoudite ones.551

Figure 113 – f. 71r : title of the Typikon. քIJȣʌȚțઁȞʌİȡȚȑȤȠȞįȚȐIJĮȟȚȞ\_<sup>2</sup> ȜȠȣIJȠ૨ਥȞȚĮȣIJȠ૨ȝȠ૨țȣȡȚĮțȐȢİૼIJોȢ\_<sup>3</sup> ਖȖȓĮȢȝૼਙȤȡȚ IJȞਖȖȓȦȞʌȐȞIJȦȞ±3URFHVVHGLPDJHE\.HLWK.QR[.7.BSVHXGRB:%89%0%,5 (© Saint Catherine's Monastery, Sinai, Egypt)

<sup>17) 182.</sup> and the Sabaite Typikon Sin. gr. 1096 193. 545 They are Taur. C III 17 + Taur. B IV 34, f. 172 (Diktyon 63734) + Verona Biblioteca Capitolare 133, f. 5 (Diktyon 70778), completed by the hegoumenos Nicholas on September 1st 1173; Vat. Barb. gr. 350 (Diktyon 64893), completed by the monk of Kasoulon Ierotheos on January 29th 1205; Vallic. D 61 (Diktyon 56317) + Vat. gr. 2325 ff. 1–6 + 5a (Diktyon 68956) of the second half of the 13th century or beginning of the 14th; Vat. Barb. gr. 383 (Diktyon 64926), copied in 1583 by the priest Stefano Ripa di Soleto. Cf. PARENTI, Tipologie 48–50. 546 T. MILLER.DVRXORQ5XOHRI1LFKRODV IRUWKH0RQDVWHU\RI6DLQW1LFKRODVRI.DVRXORQQHDU2WUDQWRLQ%\]DQWLQH0RQDVWLF

Foundation Documents. A Complete Translation of the Surviving Founders' Typika and Testaments, IV, ed. J. Thomas – A. Constantinides Hero – G. Constable. Washington 2000, 1319–1320. The text of the Kasoulon Typikon was edited by A. Apostolidis in his unpublished doctoral thesis (A. APOSTOLIDIS,O7\SLNRQGL61LFRODGL&DVROHVHFRQGRLOFRGLFH7DXU&,,,,QWURGX]LRQH WHVWRFULWLFRLQGLFL'RFWRUDO7KHVLV3RQWL¿FLD8QLYHUVLWj67RPPDVR'¶\$TXLQRLQ5RPD±)DFROWjGL7HRORJLD±6H]LRQHHFXPH-QLFRSDWULVWLFDJUHFREL]DQWLQD³61LFROD´%DUL

 <sup>547</sup> On the monasteries in Terra d'Otranto between the 11th and 13th centuries see E. TOMAI-PITINCA0RQDVWHULEL]DQWLQLHEHQHGHWWLQL LQ7HUUDG¶2WUDQWRQHLVHFROL;,±;,,,DVSHWWLSROLWLFRLVWLWX]LRQDOLLQ6%HQHGHWWRHO¶2ULHQWHFULVWLDQR\$WWLGHO6LPSRVLRWHQXWR DOO¶DEED]LDGHOOD1RYDOHVD±PDJJLRHG37DPEXUULQR1RYDOHVD±

 <sup>548</sup> The oldest extant Typikon codex is that of Alexios the Stoudite (1025–1043). It is preserved exclusively in Old Church Slavonic. Cf. PARENTI, Tipologie 50, and the edition by Pentkovskij (Typikon Stoudion). 549 The differences between Stoudite and Sabaite Typika are clearly explained in GETCHA, Typikon décrypté 47–52 and ODB III, p.

<sup>1823,</sup> and p. 1961. The Typika used for comparison are listed before the transcriptions above. 550 See, for instance, GETCHA, Typikon décrypté 47. 551 2QWKHLQÀXHQFHRI6DEDLWLFPRQDVWLFLVPRQ%\]DQWLQHPRQDVWLF7\SLNDVHH-THOMAS, The Imprint of Sabaitic Monasticism on

<sup>%\]</sup>DQWLQH0RQDVWLF7\SLNDLQ7KH6DEDLWH+HULWDJHLQWKH2UWKRGR[&KXUFKIURPWKH)LIWK&HQWXU\WRWKH3UHVHQWHG-3DWULFK Leuven 2001, 73–83.

In so far as I have been able to reconstruct, after the Typikon title on f. 71r (**Figure 113**) come nine main FKDSWHUVVL[EHJLQZLWKWKHWHUPįȚȐIJĮȟȚȢDQGWKUHHZLWKʌİȡȓ7KH\FRQWDLQDVHOHFWLRQRIUXOHVFRYHULQJLQ the manuscript's own order, the following topics:

GLDWD[LVIRUWKHFHOHEUDWLRQRI9HVSHUVRQIHVWLYHGD\VZKHQWKHĬİȩȢȀȪȡȚȠȢLVVXQJ<sup>552</sup>


5HJDUGLQJWKH¿UVWRIWKHVHI<sup>r</sup> ), corresponding passages are found in the Sabaite Typikon 53–54. Unlike the Stoudite Typikon, which begins with the description of the Easter Vigil, the Sabaite Typikon opens with the description of the Agrypnia or monastic Vigil. Though the term Agrypnia is not mentioned, the fact that our Typikon begins with the Great Vespers, and not with Easter, seems to place it closer to the Sabaite tradition.

In this connection, the presence of the 'diataxis for eating and drinking according to the practice of Jerusalem' (7) on f. 68rv LVVLJQL¿FDQWįȚȐIJĮȟȚȢIJȞİȡȠıȠȜȣȝȚIJȞȜȠȣIJȠ૨ਥȞȚĮȣIJȠ૨ʌİȡȕȡȫıİȦȢțĮʌȩıİȦȢ ਕțȡȚȕİıIJȐIJȘ,WLVVXUHO\QRWHZRUWK\WKDWWKH¿UVWWKUHHOLVWHGUXOHVUHVHPEOHUXOHVDQGLQWKH.DVRXlon Typikon. The table below offers a comparison of the two texts: words in bold (palimpsest Typikon) and underlined (Kasoulon Typikon) indicate the differences.


Although the rules are written in a more succint way in the palimpsest Typikon, and the mention of the Jerusalemites and of Palestine is missing from the Kasoulon Typikon (**Figure 114**), their similarities seem to indicate that the rules in each case might come from a common source.

<sup>552</sup> 7KHĬİઁȢȀȪȡȚȠȢFRUUHVSRQGVWR3VDOPDQGLVXVHGRQIHVWLYHGD\VRQO\2QRWKHUGD\VWKH\$OOHOXLDZDVVXQJ&IGETCHA, Typikon décrypté 86.

Figure 114 – f. 68r , ll. 2–7: mention of the diatxis of the Jerusalemites (l. 2), and of Palestine (l. 6). Processed image by Keith Knox: KTK\_pseudo\_WBUVB47-MB780IR (© Saint Catherine's Monastery, Sinai, Egypt)

Final remarks on the general rules concern the last chapter (9), namely that 'On various feasts', which is found on ff. 68v and 81r . The text of this chapter corresponds almost *verbatim*WRWKHFKDSWHUʌİȡIJȞਦȠȡIJȞ ਥȞȠੈȢȥȐȜȜİIJĮȚIJઁĬİઁȢȀȪȡȚȠȢIRXQGWRZDUGVWKHFRQFOXVLRQRI/RJRVLQWKH*Taktikon* by Nikon of the Black Mountain. Logos 1 coincides with the Typikon that Nikon prepared, in all probability at the end of the 11th or in the early 12th century,553 for a monastery on the Black Mountain near Antioch. This monastery was never in fact founded. As before, the texts of the two Typika are compared here schematically.554 In Nikon's text, passages not found in the palimpsest text are underlined.


 <sup>553</sup> Typikon Nikon LV. 554 The most recent edition of the Typikon is found in Typikon Nikon 48–134; the text of the chapter considered here is on pp. 122–132. For a historical contextualisation and English translation, see R. ALLISON, Black Mountain: Regulations of Nikon of the %ODFN0RXQWDLQLQ%\]DQWLQH0RQDVWLF)RXQGDWLRQ'RFXPHQWV\$&RPSOHWH7UDQVODWLRQRIWKH6XUYLYLQJ)RXQGHUV¶7\SLNDDQG Testaments, ed. J. Thomas – A. Constantinides Hero – G. Constable, Washington 2000, 1, 377–424. 555 Typikon Nikon 122–124. 556 ALLISON%ODFN0RXQWDLQ±VOLJKWO\PRGL¿HG


The texts from the palimpsest Typikon and from Nikon's Typikon are almost identical. It seems to me that their service to Nikon was to personalise the text and adapt it to his requirements. The insertion of a sentence that refers to a previous section of the Typikon makes this clear: 'This is not without witness, but comes from the divine scriptures, just as we also noted above in the sections concerning food and drink and liturgy'. Another example is the added sentence 'whoever knows better with the help of God, let him consider it', which sounds like an intervention within an already established text. On the other hand, the chapter in the palimpsest 7\SLNRQVHHPVPXFKPRUHGU\DQGODFNLQJLQDWWHPSWVDWFXVWRPL]DWLRQ

)XUWKHUPRUHLW VHHPVWR EH RI VSHFL¿F VLJQL¿FDQFHWKDW ERWKWH[WVPHQWLRQWKH7\SLND RI6WRXGLRVDQG Mount Athos as models: 'we are taught from the typikon of the monks of Stoudios and the Holy Mountain how they differ concerning the celebration of the hours and the prostrations and labour'.

Finally, they both introduce the synaxarion section with an explanation as to which symbols are used in order to mark major, regular, and minor feasts: namely a cross surrounded by a circle (or a halo in Nikon), a simple cross, and four points (or, rather more generally, "points" in Nikon).558

In both Nikon's Typikon and the palimpsest one, the synaxarion section is selective. Not all days are listed, EXWRQO\WKHIHVWLYHRQHVQDPHO\ZKHQWKHĬİઁȢȀȪȡȚȠȢLVFKDQWHG7KLVLVQRWVHOIHYLGHQWLQWKHSDOLPSVHVW Typikon, since—as already mentioned—chapter 9, which precedes the synaxarion, has the simple title 'On various feasts'. However, the comparison with Nikon's chapter is illuminating, since its more precise labelling UHDGVµ&RQFHUQLQJWKHIHDVWVDWZKLFK³\*RGLVWKH/RUG´>LHĬİઁȢȀȪȡȚȠȢ@LVFKDQWHG¶

 <sup>557</sup> Allison translates "triple-point signs", but this is not what the text says. His translation is probably based on how the symbol is graphically displayed in the manuscripts, i.e. with three points: see for instance Sin. gr. 441, f. 36r ff. (Diktyon 58816). The symbol is represented with three points in the edition also (cf. Typikon Nikon 124 ff.). 558 On these symbols see GETCHA, Typikon décrypté 86.

There are several differences between the synaxarion sections in Nikon's Typikon and the palimpsest. For instance, not all feasts are credited with the same importance (for example, the day dedicated to the Apostle Thomas, i.e. October 6th, is a minor feast in Nikon, but considered regular in the palimpsest), and some are completely different (e.g. on November 25th Nikon commemorates Clement Pope of Rome and Peter Archbishop of Alexandria [minor feast], while the palimpsest Typikon has Saint Catherine [minor feast]).

,QWKHIROORZLQJ,ZLOOFRQ¿QHP\VHOIWRDVPDOOQXPEHURISHFXOLDULWLHVLQWKHSDOLPSVHVW




3URSKHW=DFKDULDLVFRPPHPRUDWHGRQ0D\th (minor feast). The Stoudion Typikon, Nikon, and Kasoulon have no entry for this day, while the Saba Typikon and Messina feature other saints: Theodore, the disciple of Saint Pachomios the Great, and George Bishop of Mytilene.560



All these elements would seem to place the palimpsest Typikon closer to a Sabaite Typikon than to Stou-GLRQ,IFRUUHFWWKLVZRXOGFRQ¿UPWKDWWKH3DOHVWLQLDQOLWXUJLFDOUXOHRI6DLQW6DEDZDVDOUHDG\FLUFXODWLQJLQ Terra d'Otranto in the late 11th–early 12thFHQWXU\7KLVLVRIVRPHVLJQL¿FDQFHVLQFHHYLGHQFHIRUWKHGLIIXsion of the Sabaite Typikon in Salento during this period is scarce: other than being mentioned as one of the sources of the Kasoulon Typikon, there are only two additional attestations—namely manuscript Laur. Plut. 10.15 (Diktyon 16137), copied by Giovanni Stavaleri di Siracusa in 1335/1336, and the 13th-century Salentine Praxapostolos Par. gr. 175 (Diktyon 49744). They both contain a number of liturgical rubrics copied from a Typikon that has Sabaite elements. The Sabaite Typikon as an entire text spread into Southern Italy much later, during the 15thFHQWXU\ZLWKWKHÀRZRI\$OEDQLDQPLJUDQWV<sup>562</sup>

A further comment on the relationship between the palimpsest Typikon and Nikon's Typikon: if the palimpsest Typikon dates from the late 11th–early 12th century, this means that it was written at the same time as Nikon's *Taktikon*, as it is dated by Hannick. This might well suggest a common source, later adapted by both Nikon and the author of the palimpsest Typikon. Monks and books were always on the move in the Middle Ages and it is eminently likely that someone travelled from Southern Italy to the Holy Land and Syria, bringing back a book, or that someone made the journey in the opposite direction. There are several possibilities

 <sup>559</sup> Together with Saints Anne, Barsaphanius, Januarius, John the Theologian, Leucius, Marina, Michael, Nicholas and Sabinus, Saint Blasius is one of the saints to whom—according to the visual record—Salentine churches and altars were dedicated (SAFRAN, The Medieval Salento 162). The oldest source attesting the cult of Saint Blasius in Salento is a wall-painting dated between 1055 and 1077 in the Crypt of Saint Cristina in Carpignano Salentino, not far from Otranto (S. CORTESE/¶LFRQRJUD¿DGLVDQ%LDJLRQHO 6DOHQWRLQ,%L]DQWLQLGHO;;,VHFROR Atti dei convegni di Studi nel Salento meridionale (Tiggiano, 20 gennaio – Corsano, 1 febbraio – Taurisano, 20 aprile – Ruffano, 23 aprile 2013), ed. S. Tanisi. Ugento 2013, 42). Moreover, several places in Terra d'Otranto claim to preserve relics of the saint. They include Carosino and Avetrana (Taranto); Ruvo di Puglia and Ostuni (Brindisi); Masseria di San Lasi, Corsano, and Calimera (Lecce). 560 )RUWKHFHOHEUDWLRQRI3URSKHW=DFKDULDVRQWKLVGD\VHHH. DELEHAYE, Synaxarium ecclesiae Constantinopolitanae: e codice Sir-

mondiano nunc Berolinensi adiectis synaxariis selectis. Brussels 1902, 689. 561 Typikon Saba 282. See also DELEHAYE, Synaxarium 826. 562 PARENTI, Tipologie 52–55. See also A. JACOB, Le cahier préliminaire du Codex Ettenheim-Münster 6 de la Badische Landesbiblio-

WKHNGH.DUOVUXKHLQȈȊȃǹȄǿȈȀǹĬȅȁǿȀǾ%HLWUlJH]X\*RWWHVGLHQVW *und Geschichte der fünf altkirchlichen Patriarchate für +HLQ]JHUG%UDNPDQQ]XP\*HEXUVWDJ*HG'\$WDQDVVRYD±7&KURQ]%HUOLQ,±

for potential connections between these regions: it must not be forgotten that the late 11th–early 12th century is exactly the time when the Crusades began. Antioch was captured by the Normans and became the capital of a Norman principality lasting 150 years. Also, a Greek from Antioch, George, was the admiral of Roger II of Sicily. Finally, it has been established that Nikon's work was certainly known at the beginning of the 13th cen-WXU\LQ6RXWKHUQ,WDO\DQGPRUHVSHFL¿FDOO\LQ&DODEULDDQG7HUUDG¶2WUDQWR<sup>563</sup>

#### MAKARISMOI FROM A PARAKLETIKE

**1a.** ff. 81rv, 84rv, 89rv, 92rv, 95rv, 96rv, 101rv, 102rv (*inferior*);564 10th century: Makarismoi from a Parakletike (fragments) *Bibliography*: —

*Specimina*: **Figures 115 – 117**

The oldest undertext of these double-palimpsest folia runs parallel to the overtext (**Figure 115**). Only f. 96 is inverted, rotated through 180°. A single folio of Sin. gr. 966 corresponds to a single folio of the original manuscript, though the margins (especially the upper) were trimmed.565 The text is arranged in a single column with 30 or 31 lines per page and a distance between lines of 5 mm. The *Schriftspiegel* is approximately 175×90 mm. What remains of the upper margin measures 6 mm, while the outer margin measures 30 mm and the lower 20 mm (f. 101r ). The original manuscript measured approximately 190×130 mm. The repeated activity of palimpsestation has damaged the surface of the parchment, so the ruling is not very visible and the ruling-scheme FDQQRWEHGH¿QHG+RZHYHUURXQGSULFNLQJVDUHVWLOOYLVLEOHLQWKHRXWHUPDUJLQRIDOOIROLD7KH\ZHUHSUREDbly made with an awl or the arm of a compass.

The text rests on the ruled lines in a tiny upright pointed majuscule, with letters 3 mm high. It is charac-WHUL]HGE\DQDOPRVWQHJOLJLEOHYDULDWLRQEHWZHHQWKLFNDQGWKLQVWURNHVDQGDWHQGHQF\WRVRIWHQDQJXODULWLHV (**Figure 116**),566UHVXOWLQJLQDÀXLGDQGOHVVDUWL¿FLDO*ductus*. Ornamental strokes and thickenings at the extremities of the letters are relatively frequent. Among the script's peculiarities, the following are worth noting: WKHYHUWLFDOVWURNHRIOHWWHUVȡIJijȥLVVOLJKWO\FXUYHGWKHULJKWVWURNHRIȣLVDOPRVWYHUWLFDOWKHULQJRIijLV URXQGHGWKHWZREXPSVRIȦDUHFXUYHG6LPSOHLQLWLDOVLQWURGXFHHDFKWURSDULRQUHPDLQLQJRXWVLGHWKHWH[W block. They were written in red, and are still visible, for instance, on ff. 81r and 84v (**Figure 117**). Abbreviations

 <sup>563</sup> Cf. S. DELLE DONNE,OFRGLFHJUHFR&RUSXV&KULVWL&ROOHJHGL&DPEULGJHFRQWHQXWRRUJDQL]]D]LRQHWHVWXDOHHOHJDPLFRQ l'Italia meridionale. *Revue d'histoire des textes* n.s. IX (2014) 382, 389–391. 564 The palimpsest folia are indicated in bold in the scheme. 565 2QIIWKH¿UVWWKUHHOLQHVRIWH[WDUHPLVVLQJEHFDXVHRIWKHWULPPLQJRIWKHXSSHUPDUJLQ

 <sup>566</sup> For an overview of the upright pointed majuscule see CAVALLO)XQ]LRQHHVWUXWWXUHGHOODPDLXVFRODJUHFD±(CRISCI, La PDLXVFRODRJLYDOHGLULWWD2ULJLQLWLSRORJLHGLVORFD]LRQL*Scrittura e Civiltà* 8 (1985) 103–145; E. CRISCI – P. DEGNI, La scrittura JUHFDGDOO¶DQWLFKLWjDOO¶HSRFDGHOODVWDPSD8QDLQWURGX]LRQH5RPH±

LQWKHRXWHUPDUJLQVGHVFULEHWKHVSHFL¿FWH[WXDOFRQWHQWRIWKHWURSDULD**Figure 115**WKHPRVWFRPPRQDUHș IRUșİȠIJȠțȓȠȞDQGȝȡIRUȝĮȡIJȣȡȚțȩȞ

Figure 115 – f. 95r : *scriptio inferior* in red, parallel to the overtext in black ink. Processed image by Keith Knox: KTK\_pseudo\_ WBUVUVb-MB780IR (© Saint Catherine's Monastery, Sinai, Egypt)

The writing closely resembles that of Lond. Add. 39602 (Diktyon 39181), which was written in Cappadocia in the year 980.567 Another codex with a rather similar srcipt is Rome, Angel. gr. 39 (Diktyon 55946). According to Crisci, this manuscript was copied in the 10thFHQWXU\LQ&DSSDGRFLDRUDUHJLRQXQGHULWVLQÀXHQFH<sup>568</sup> ZKLOH/XFjDWWULEXWHVLW²RQWKHEDVLVRIWKHRUQDPHQWDWLRQ²WR6RXWKHUQ,WDO\&DODEULD5RVVDQR<sup>569</sup>

This would suggest a date for the Sinai double palimpsest folia in the 10th century.570 As far as their origin is FRQFHUQHGWKH6LQDLSDOLPSVHVWIROLDXQIRUWXQDWHO\ODFNDQ\NLQGRIRUQDPHQWDWLRQWKDWPLJKWKHOSWRORFDOL]H them. In the absence of any further details, it is impossible to establish whether the folia were written in Cappadocia rather than Southern Italy, but it seems clear nonetheless that they originate from a provincial area.

 <sup>567</sup> On this codex see CAVALLO)XQ]LRQHHVWUXWWXUHGHOODPDLXVFRODJUHFD±SOCRISCI, Maiuscola ogivale diritta 122–123, pl. 5a. The manuscript is available online: http://www.bl.uk/manuscripts/FullDisplay.aspx?ref=Add\_MS\_39602 (19.09.2022). 568 CRISCI, Maiuscola ogivale diritta 124, pl. 6a. 569 S. LUCÀ,0DQRVFULWWL©URVVDQHVLªFRQVHUYDWLD\*URWWDIHUUDWDLQ&DWDORJRGHOODPRVWUDLQRFFDVLRQHGHO&RQJUHVVR,QWHUQD]LRQDOHVX

<sup>61</sup>LORGL5RVVDQR5RVVDQRVHWWHPEUH±RWWREUH\*URWWDIHUUDWD±/XFjGHVFULEHVWKHGHFRUDWLRQRIFRGH[\$QJHO gr. 39 as being typical of the so-called *scuola niliana*. He indicates as characteristic the use of dark red, initial įLQWKHIRUPRIDQ DQLPDOKHDGDQGȣZLWKFLUFXODUVWULSVDWLWVEDVH

 <sup>570</sup> The *terminus ante quem*LVWKH¿UVWTXDUWHURIWKHth century, since 'in nessun luogo dell'impero la vita di questa scrittura sembra essersi protratta oltre il primo quarto dell'XI secolo' (CRISCI, Maiuscola ogivale diritta 145).

Figure 116 – f. 84v : *scriptio inferior* in red, parallel to the overtext in black ink. Processed image by Keith Knox: KTK\_pseudo\_ WBUVB47-VIS (© Saint Catherine's Monastery, Sinai, Egypt)

Figure 117 – f. 84v : initial of a troparion in red ink (© Saint Catherine's Monastery, Sinai, Egypt)

The folia contain a collection of makarismoi, namely the troparia inserted into the beatitudes sung at the beginning of the Divine Liturgy. They are arranged according to the eight modes (oktoechos) system. What is preserved covers mode II (Friday) to mode VI (Monday), and mode VIII (Sunday to Friday). The text of most of the troparia can be found in the Rome edition of the Parakletike (PaR), though in a different order.

Seven of the eight folia originally belonged to the same quire (structure below), while the eighth is a loose folio formerly part of a different quire, now lost. The folia in the quire were arranged according to Gregory's rule.

7KHUHFRQVWUXFWHGRUGHURIWKHLGHQWL¿HGIROLDLV>ORVWIROLR@>ORVWIROLD@

My transcription of the recovered lines of text follows. Spelling errors have been tacitly corrected; accents, breathing marks, and the iota mutum subscript have been introduced. Abbreviations indicating the typology of WKHWURSDULRQHJșIRUșİȠIJȠțȓȠȞDUHORFDWHGLQWKHPDQXVFULSWLQWKHRXWHUPDUJLQ571 but for practical reasons

 <sup>571</sup> A list, albeit incomplete, of possible troparia typologies, with their abbreviations, can be found in H. HUSMANN, Hymnus und 7URSDULRQ6WXGLHQ]XU\*HVFKLFKWHGHUPXVLNDOLVFKHQ\*DWWXQJHQYRQ+RURORJLRQXQG7URSRORJLRQ*Jahrbuch des Staatlichen Instituts für Musikforschung Preußischer Kulturbesitz* (1971) 33. Husmann mentions those in Sin. gr. 1593 (Diktyon 59968) + Sin. gr.

I transcribe them here before the beginning of each troparion. Rubrics which clarify which day and in which mode the troparia were to be sung are marked in bold in the transcription. The apparatus that can be found after some of the transcriptions shows textual divergencies from the text printed in PaR.

f. 81r \_1 ȝĮȡIJȣȡȚțȩȞȈȣȞIJȡȚȕંȝİȞȠȚȝȡIJȣȡİȢāIJȠ૨ਥȤșȡȠ૨ıȣȞ\_<sup>2</sup> İIJȡȥĮIJİāʌ઼ıĮȞįȣȞĮıIJİȓĮȞțĮȞȓțȘȢ \_ 3 ıIJİijȐȞȠȣȢ ਥȜȐȕİIJİ (PaR 172, ll. 19–20)a \_ 4 șİȠIJȠțȓȠȞੲȢ ਕȡȞȠȞ țȡİȝȝİȞȠȞā ਥʌ ȟȜȠȣ ʌĮȞȝȦ\_<sup>5</sup> ȝİā ȕȜʌȠȣıĮȋȡȚıIJંȞ ҕਥȞҕ ҕ«Įҕ IJઁȞਥȝİȖȜȣȞİȢ3D5OO±\_ ҕ <sup>6</sup> ȉıĮȕȕȐIJȝĮțĮȡȚıȝȠȤȠȢȕૼIJȞ ҕ ijȦȞȒȞıȠȓ3D5O\_<sup>7</sup> ȝĮȡIJȣȡȚțȩȞȉȠ૨ȋȡȚıIJȠ૨ȝȚȝȘıȝİȞȠȚIJʌĮșȝĮIJĮȝȡIJȣ\_<sup>8</sup> ȡİȢāʌșȘIJȞ ਕȞșȡȫʌȦȞʌȠȚțȜĮāਕİșİȡĮʌİİIJİ3D5OO±<sup>b</sup> \_9 ıȓȠȣȢȈઃȞʌȡȠijIJĮȚȢਕʌંıIJȠȜȠȚāıઃȞıȠȚȢ įȚįı\_10țĮȜȠȚāIJǻȘȝȚȠȣȡȖIJȞʌȞIJȦȞāțĮȜȢ\_11İȘȡıIJȘıĮȞ 3D5OO±<sup>c</sup> \_12 ਕȞĮʌĮȣıȚȝȩȞ ȂİIJʌȞIJȦȞਕȞʌĮȣıȠȞIJȞਖȖȦȞıȠȣ\_13ȀȡȚİ«3D5OO±\_15șİȠIJȠțȓȠȞȉȢįİıİȚȢIJȞ įȠȜȦȞıȠȣȝʌĮȡįૉȢ\_16ʌĮȞȝȦȝİıȗȠȣıĮਲȝ઼ȢਥțʌIJĮȚıȝ\_17IJȦȞāțȚȞįȪȞȦȞțĮșȜȥİȦȞ (PaR 184, ll. 26–27)d \_18 [*Decorative line*@\_19ȉૌțȣȡȚĮțૌȝĮțĮȡȚıȝȠȤȠȢȖૼ\_20ਕȞĮıIJȐıȚȝĮਝșİҕ IJҕıĮȞIJĮȋȡȚıIJIJȞ ҕ ਥȞIJȠȜȞıȠȣIJʌȡȠʌIJȠ\_21ȡȚਝįȝāIJȠ૨ʌĮȡĮįİıȠȣਥȟઆȡȚıĮȢāIJઁȞįȜૉı\_22IJȞȠੁțIJȡȝȠȞāȝȠȜȠȖıĮȞIJıİ ਥȞȈIJĮȣȡā\_23ਥȞĮIJİੁıțȚıĮȢțȡȗȠȞIJĮāȝȞıșȘIJ\_24ȝȠȣȈȦIJȡਥȞIJૌǺĮıȚȜİıȠȣ3D5OO± 27) e \_25ਞȝĮȡIJıĮȞIJĮȢਲȝ઼ȢIJૌIJȠ૨șĮȞIJȠȣțĮ\_26IJİįțĮıĮȢਕȡઽāǽȦȠįંIJȘȢ>@ıȘҕ ҕȝȞāਥȞį\_27IJıઆȝĮIJ ıȠȣāਕȞĮȝĮȡIJIJȦȢȀȪȡȚİʌĮșȫȞ\_28IJȠઃȢșȞȘIJȠઃȢਥȗઆȦıĮȢțȡȗȠȞIJĮȢȝȞıșȘIJȚ3D5OO±<sup>f</sup> \_\_

a įȣȞĮıIJİȓĮȞțĮȞȓțȘȢıIJİijȐȞȠȣȢਥȜȐȕİIJİI<sup>r</sup> , ll. 2–3)IJȞʌȜȐȞȘȞıĮijȢțĮıIJȑijȠȢਥįȑȟĮıșİ3D5O

b ȝȚȝȘıȝİȞȠȚIJʌĮșȝĮIJĮȝȡIJȣȡİȢI<sup>r</sup> , ll. 7–8) : ȝȚȝȘıȝİȞȠȚȂȡIJȣȡİȢ IJʌĮșȝĮIJĮ3D5O\_ʌșȘIJȞ ਕȞșȡȫʌȦȞʌȠȚțȜĮI<sup>r</sup> OʌșȘʌȠȚțȜĮȕȡȠIJȞ3D5OO±

<sup>c</sup>IJǻȘȝȚȠȣȡȖIJȞʌȞIJȦȞI<sup>r</sup> O\_IJʌȞIJȦȞǻȘȝȚȠȣȡȖ3D5OO±

d ਥțʌIJĮȚıȝIJȦȞāțȚȞįȪȞȦȞțĮșȜȥİȦȞI<sup>r</sup> OO±ਥțʌȠȜȜȞʌIJĮȚıȝIJȦȞțĮșȜȥİȦȞ3D5O

<sup>e</sup>IJʌȡȠʌIJȠȡȚਝįȝI<sup>r</sup> OO±IJઁȞʌȡȠʌIJȠȡĮਝįȝ3D5OO±

<sup>f</sup>ǽȦȠįંIJȘȢ>@ıȘҕ ȝȞI ҕ <sup>r</sup> OǽȦȠįંIJȘȢțĮȀȡȚȠȢ3D5O\_ ਕȞĮȝĮȡIJIJȦȢȀȪȡȚİʌĮșȞI<sup>r</sup> , l. 27) ਕȞĮȝĮȡIJIJȦȢǻıʌȠIJĮʌĮșȞ3D5OO±

f. 81v \_2 ȉĮȢȝȣȡȠijંȡȠȚȢȖȣȞĮȚȟʌȡઆIJĮȚȢਥijȞȘȢ\_<sup>3</sup> ਕȞĮıIJȢਥțIJȞȞİțȡȞ« 3D5OO±\_<sup>8</sup> 7«\_<sup>14</sup> țĮIJĮȞȣțIJȚțȩȞ«\_19 ਕıȦȝȐIJȠȣȢ«\_24 ȝĮȡIJȣȡȚțȩȞ«\_\_

f. 89r >șİȡʌȠȞ@\_<sup>2</sup> IJİȢਕİāİıșİȞȢıȠijȠșİȡĮʌİİIJİǜșİȞʌı\_<sup>2</sup> IJİȚਫ਼ȝ઼ȢāਚȖȚİįȠȟȐȗȠȝİȞ3D5OO 6–7) a \_3 șİȠIJȠțȓȠȞਝʌȠıIJંȜȦȞțĮȜȜȠȞǜțĮIJȞਖȖȦȞਝșȜȠijȩ\_<sup>4</sup> ȡȦȞ«3D5OO±\_9 ıIJĮȣȡȩȞ Ȁ« ıİ ਥȞ ıIJĮȣȡ« ਥıțȩIJĮıİ IJઁ ijȢ 3D5 O  \_13Ȋ« ʌҕȐȞIJȦȞ ȘıȠ૨ ਵȤșȘȢ« 3D5 O\_18 ȝĮȡIJȣȡȚțȩȞȉ«țĮIJҕ ҕੑȞİҕ ȓҕįҕ ȘਕijİȜȩ>ȞIJȠȢ@«3D5O\_ ҕ <sup>23</sup>șİȠIJȠțȓȠȞȆȐșȘijȑȡȠȞIJĮ ıĮȡțਥșİȜȠȣıȓȦȢțĮșȠȡıĮ\_24 ਥȞıIJĮȣȡāIJઁȞıઁȞȊੂઁȞʌĮȞĮȝȫȝȘIJİįȚİįȠ\_25ȞȒșȘȢȜȘāțĮșȡȘȞįȠ૨ıĮ țȡĮȗİȢਖȖȞȒā\_26ȅȝȠȚIJȑțȞȠȞਥȝઁȞʌȢIJİșĮȞȐIJȦıĮȚā3D5OO±b \_ <sup>28</sup>ȉıĮȕȕȐIJ«ਝșİIJȒıĮ ҕ ȞҕIJҕĮҕ ҕ ȋȡȚıIJȑIJȞ3D5O\_\_

a ਚȖȚİįȠȟȐȗȠȝİȞI<sup>r</sup> OਚȖȚȠȚȖİȡĮȓȡȠȝİȞ3D5O

<sup>b</sup>ʌȢIJİșĮȞȐIJȦıĮȚI<sup>r</sup> OʌȢIJȑșȞȘțĮȢIJȠઃȢșĮȞȩȞIJĮȢ3D5OO±

f. 89v \_<sup>2</sup> țȠȣijȓҕȗҕİҕIJҕİҕʌȐȞIJĮʌȩȞȠȞਕİਕʌઁIJȞȥȣȤȞਲȝȞ3D5OO±\_3 ੂİȡȐȡȤĮȢİȡȡȤĮȚ ੂİҕ ȡҕ Ƞҕ ҕ ҕʌȡҕ ȠijોIJĮȚȞį ҕ ȠȟȠȚ«3D5OO±\_ ҕ <sup>8</sup> ਕȞĮʌĮȪıȚȝȠȞ«\_13 șİȠIJȠțȓȠȞĭȦIJȚıҕ ȝҕ ઁҕȢҕ ҕ«3D5 OO±\_20 ǻ«\_25 7«\_\_

f. 102r \_<sup>1</sup> «ȜૉıIJȠ૨IJȠ૨\_<sup>2</sup> İȖȞઆȝȠȞȠȢ«ʌȡઁȢĮIJંȞ3D5OO±\_<sup>3</sup> ȉઁȞਕȞĮıIJȐȞIJĮਥțȞİțȡȞ țĮ IJઁ IJȠ૨ਢȚįȠȣ 3D5 O  \_30 țĮIJĮȞȣțIJȚțȩȞ ȋİȡȠȣȕҕ İҕ ҕȝҕ ҕ țĮҕ ҕ ҕ Ȉİҕ ȡҕ Įҕ ijİȝ« șȡȩȞȠȚ ਕȡȤȐȖ\_ ҕ <sup>31</sup>ȖİȜȠȚ țȣȡȚȩIJȘIJİȢ«3D5OO±\_\_

f. 102v \_<sup>1</sup> țĮ įȣȞȝİȚȢ IJİ țĮ Ƞੂ ਙȖȖİȜȠȚǜ ਕȡȤĮ ਫ਼ȥȘ\_<sup>2</sup> ȜંIJĮIJĮȚ IJ įİıʌંIJૉ ʌȐȞIJȠIJİ ʌĮȡȚıIJ\_<sup>3</sup> ȝİȞȠȚǜ ʌIJĮȚıȝIJȦȞĮੁIJıĮıșİǜțĮȕȠȣ3D5OO±a \_ <sup>12</sup>șİȠIJȠțȓȠȞਞȝĮȡIJȐȞȠȞIJĮਕİțĮ૧Įșȣȝȓ«3D5

<sup>776 (</sup>Diktyon 59151) + Lond. Add. 26113 (Diktyon 39051), one of the oldest Parakletike manuscripts preserved (8th–9th centuries).

O\_18 7ૌȖૼ>@țĮȤȠȢ«\_19 țĮIJĮȞȣțIJȚțȩȞ«\_25ʌȡȠıȩȝȠȚȠȞįİıʌȠIJȚțȩȞ2«\_30 ਕȞĮțȡȐȗȦȞਕİǜ ȝȞȒıșȘIJȚ\_31 ȝĮȡIJȣȡȚțȩȞȈȣȞIJȡȚȕȩȝİȞȠȚʌȠȚȞĮȢǜțĮșȘȡȓȠȚȢȕȡȝĮ3D5O\_\_

a įȣȞȝİȚȢIJİțĮȠੂਙȖȖİȜȠȚI<sup>v</sup> OǻȣȞȝİȚȢਚȖȚȠȚਡȖȖİȜȠȚ3D5O\_IJįİıʌંIJૉʌȐȞIJȠIJİʌĮȡȚıIJȝİȞȠȚ (f. 102v OO±IJǻİıʌંIJૉਙijİıȚȞʌĮȡȚıIJȝİȞȠȚ3D5O

f. 95r \_1 įȚįȩȝİȞȠȚǜțĮIJİȝȞȩȝİȞȠȚıȠijȠȓǜțĮ\_<sup>2</sup> İੁȢȕȣșઁȞșĮȜȐııȘȢ૧ȚʌIJȩȝİȞȠȚǜʌȣȡįĮʌĮ\_<sup>3</sup> ȞȫȝİȞȠȚǜțĮ ੩ȝȠIJȐIJૉțȡȓıİȚțĮIJĮȟİȩȝİ\_<sup>4</sup> ȞȠȚ«3D5OO±3D5O<sup>a</sup> \_7 șİȠIJȠțȓȠȞȉ«\_13 7ૌįૼ>@țĮȤȠȢ >įૼ@ \_25 ȝĮȡIJȣȡȚțȩȞȅȡĮȞȫıĮȞIJİȢ IJȞ ȖોȞ« \_28« >ਙįȣ@\_29IJȠȞ ਥıțȘȞȫıĮIJİ ȝİșȑȟİȚșİȠȪȝİȞȠȚǜ \_30 țĮ ʌ઼ıȚȞĮȖȐȗȠȞIJİȢǜijȑȖȖȠȢȖȞȫıİȦȢǜ\_31IJȠȢțĮIJȐȤȡİȦȢਫ਼ȝ઼ȢȝĮțĮȡȓȗȠȣıȚȞ3D5OO±\_\_ <sup>a</sup>țĮIJİȝȞȩȝİȞȠȚıȠijȠȓI<sup>r</sup> OțĮIJİȝȞȩȝİȞȠȚįİȚȞȢ3D5OO±

f. 95v \_1 ıIJĮȣȡȠșİȠIJȠțȓȠȞਝȞĮȡIJȠȪȝİȞȠȞıIJĮȣȡਥșİȜȠȣıȓȦȢȕȜȑʌȠȣ\_<sup>2</sup> ıĮ3D5OO±\_8 7ૌİૼ «\_26 șİȠIJȠțȓȠȞ«\_29«IJȞʌIJĮȚı\_30ȝIJȦȞįıʌȠȚȞĮਕʌȠȜҕҕIJҕȡҕȦҕıҕȚҕȞҕțĮ\_31ȕȠȣįȚંȡșȦıȚȞIJȠȢʌıIJİȚ3D5 OO±\_\_

f. 92r >ȝĮ@\_<sup>1</sup> țȡંșȣȝİ Įੂ įȣȞȝİȚȢ« ਕʌҕ Ƞҕ ȡȠ૨ıĮȚ \_ ҕ <sup>2</sup> IJȡંȝ ਥȟıIJĮȞIJȠ ਲ Ȗો ਥțȣȝĮȞİIJȠ \_<sup>3</sup> IJȞ ijȦıIJȡȦȞ țȜȜȠȢਥȞĮʌİıȕȞ\_<sup>4</sup> ȞȣIJȠ« (PaR 346, ll. 10–12)a \_13 ȝĮȡIJȣȡȚțȩȞ«\_20șİȠIJȠțȓȠȞ«\_\_ <sup>a</sup>IJȞijȦıIJȡȦȞțȜȜȠȢI<sup>r</sup> OțĮijȦıIJȡȦȞțȜȜȠȢ3D5O

f. 92v \_2 ਲȝȞǜșİȞȤȡİȦıIJȚțȢǜİijȘȝȠ૨ȝİȞਫ਼ȝ઼Ȣ3D5OO±<sup>a</sup> \_3 ੂİȡȐȡȤĮȢİȡȡȤĮȚੂİȡȠǜțĮ ʌȡȠijȘIJȞਥȞșȦȞțĮIJ\_<sup>4</sup> ȜȠȖȠȢțĮıȦȞȠੂȤȠȡȠǜțĮȖȣȞĮȚțȞਖȖȦȞ3D5OO±b \_ <sup>10</sup>ਕȞĮʌĮȪıȚȝȠȞ ਯȞșĮȜȐȝʌİȚıȠȣIJઁijȢ«3D5O\_17 șİȠIJȠțȓȠȞਗ਼ȞਥȖȞȞȘıİʌĮIJȡʌȡઁਦȦıijંȡȠȣȜંȖȠȞ«3D5 O\_<sup>23</sup> *>'HFRUDWLYHOLQH@*\_24 ȉૌțȣȡȚĮțૌȝĮțĮȡȚıȝȠȓ«\_25 ȜૉıIJȢਥȞIJıIJĮȣȡĬİઁȞ«3D5 O\_28 ȉșĮȞȐIJıȠȣȋȡȚıIJșĮȞȐIJȠȣȜȣıĮȢIJȞįȪȞĮȝȚȞ3D5O\_310ȣȡȠijȩȡȠȚȢȖȣȞĮȚȟȓȞ«\_\_ a İijȘȝȠ૨ȝİȞਫ਼ȝ઼ȢI<sup>v</sup> OʌȐȞIJİȢਫ਼ȝ઼ȢıȑȕȠȝİȞ3D5O

<sup>b</sup>țĮʌȡȠijȘIJȞਥȞșȦȞI<sup>v</sup> OʌȡȠijȘIJȞਥȞșȦȞ3D5O

f. 101r \_1 IJȞȤĮȡȐȞǜIJઁȖȡȝȞોȝȐıȠȣǜțĮIJĮȜĮȕȠ૨ıĮȚ\_<sup>2</sup> ਥȞȜȪʌૉǜIJૌıૌਥȖȑȡıİȚǜȡĮȞIJઁȤĮȡĮȞ*sic*ǜıȦIJ ȡ\_<sup>3</sup> ਕȞİțȜȐȜȘIJȠȞ\_<sup>4</sup> ਝȞĮıIJĮȢ«\_7 șİȠIJȠțȓȠȞȋĮȡİȝȥȣȤİȞĮ«3D5O\_107ૌȕૼȝĮțĮȡȚıȝȠ ȤȠȢ«ȜૉıIJȢਥȞIJıIJĮȣȡ3D5O\_11 țĮIJĮȞȣțIJȚțȩȞȌȣȤȠijșȩȡȠȚȝİȜૉıIJĮ«3D5 l. 31)\_ <sup>14</sup>ਕıȦȝȐIJȠȣȢਫʌ«ȤȠȡȠǜਫ਼ȝȞȠȜȠȖȠ૨ıȓıİIJઁȞʌȐȞ\_15IJȦȞĬİȩȞ«3D5O\_17ȝĮȡIJȣȡȚțȩȞ ȉȞ«IJȠȢȤȠȡȠȢıȣȞĮȡȚșȝȠȪȝİȞȠȚ3D5O\_20 ǻȚʌĮȞIJઁȢIJĮȢʌȠȞȘȡĮȢ3D5O<sup>a</sup> \_237ૌȖૼ ȝĮțĮȡȚıȝȠȤȠȢ«\_24 țĮIJĮȞȣțIJȚțȩȞੲȢਥįȚțĮȓȦıĮȢȋȡȚıIJ«3D5O\_27 ȉઁȞʌȡȠįȡĮȝંȞIJĮ IJȠ૨ȋȡȚıIJȠ૨ țĮ ਦIJȠȚȝıĮȞIJĮ \_28 įȠઃȢ ਕȖĮșȢǜȝĮțĮȡıȦȝİȞȦȞȞȘȞıȣȝ\_29ijઆȞȦȢǜ IJĮȢਥțİȓȞȠȣșİĮȚȢ ʌȡȠıİȣȤĮȢǜ\_30ʌIJĮȚıȝIJȦȞȜȣIJȡȠȪȝİȞȠȚ3D5OO±b \_\_

a In PaR this theotokion is to be sung on Tuesdays, and not on Mondays as indicated here.

<sup>b</sup>IJĮȢ ਥțİȓȞȠȣșİĮȚȢ I <sup>r</sup> O  ʌȦȢ IJȠIJȠȣșİĮȚȢ 3D5 O  \_ ʌIJĮȚıȝIJȦȞȜȣIJȡȠȪȝİȞȠȚ I <sup>r</sup> , l. 30) : ʌIJĮȚıȝIJȦȞ૧ȣıșİȘȝİȞ3D5O

f. 101v ȝĮȡIJȣȡȚțȩȞ ȅੂ IJઁ ʌȠIJȡȚȠȞ ȋȡȚıIJȠ૨ǜ ʌȚંȞIJİȢ ȝȡIJȣȡİȢ ʌȡȠ\_<sup>2</sup> șҕ ȝҕ Ȧҕ ҕ ȥȣҕ Ȥҕ ોҕ șȠȜİȡȞ ਲȝ઼Ȣ ҕ ਖȝĮȡIJȘȝҕ \_ҕ 3 IJȦҕ Ȟҕ ҕ«ȦȞʌȡȠıİȣȤȞ3D5OO±\_<sup>5</sup> Ǿ«\_19șİȠIJȠțȓȠȞȆ«\_24ȍ«\_28ȍ«\_29 ਥțțંȡ ҕ ȘҕȢҕ ਖȖȞોҕ Ȣҕ ҕਥijҕ Ȧҕ IJıĮIJİIJȠઃȢਥȞıțં\_ ҕ <sup>30</sup>IJİȚਕȖȞȠĮȢțĮșȘȝȞ ҕ ȠȣȢșİȠȚȝ ҕ ҕĮșȘIJĮǜȋȡȚıIJȠ૨\_31IJȠ૨ĬİȠ૨ਲȝȞ3D5 OO±\_\_

f. 84r \_2 ȉȞਕʌȠıIJંȜȦȞțĮȜȜȠȞșİȠȤĮȡ\_<sup>3</sup> IJȦIJİਫ਼ʌȡȤȠȣıĮ«3D5O\_\_

f. 84v \_1 șİȠIJȠțȓȠȞ IJઁȞਕȤઆȡȘIJȠȞʌĮȞIJǜșİȠȤĮȡIJȦIJİ«\_<sup>2</sup> IJȦIJİȤȦȡıĮıĮǜțĮțȣıĮıĮǜਫ਼ʌȡijıȚȞ țĮ\_<sup>3</sup> ȜંȖȠȞIJȠ૨IJȠȞʌȐȜȚȞȜİȦȞਲȝȞǜȖİȞıșĮȚ\_<sup>4</sup> įȣıȫʌȘıȠȞ3D5OO±<sup>a</sup> \_5 ȉૌțȣȡȚĮțૌȝĮțĮȡȚıȝȠ ȤȠȢʌȜȕૼ\_6 ȂȞıșȘIJȝȠȣĬİઁȢıȦIJȡȝȠȣ«3D5O\_8 ǻȚȟȜȠȣIJઁȞਝįȝਕʌĮIJȘșȞIJĮ« 3D5O\_10 ઔįȠȣʌȜĮȢțĮȝȠȤȜȠઃȢ«3D5O\_13 ȂȣȡȠijંȡȠȚǜਥȞIJȝȞȝĮIJȚਥȜșȠ૨ıĮȚ« 3D5O\_16IJȡȚĮįȚțȩȞȉઁȞ«įȠȟȠȜȠȖȠ૨ȝİȞțĮIJઁʌȞİ૨ȝĮ3D5O\_18șİȠIJȠțȓȠȞȋĮȡİ« \_ <sup>20</sup>7ૌȕૼ«ȤȠȢʌȜȕૼȂȞȒıșȘIJȓȝȠȣĬİઁȢ«3D5O \_ <sup>21</sup>țĮIJĮȞȣțIJȚțȩȞȆ«ਥȞȖȞȫıİȚțĮ ਕȖȞȠȓǜʌİʌȡĮȖ\_22>ȝȑȞĮ@«3D5O\_24ਕıȦȝȐIJȠȣȢȜĮȝʌȡȪȞĮȢҕ ҕIJҕ Ȟҕ ਕҕ ȖҕȖҕ ȑҕ Ȝҕ Ȧҕ Ȟҕ IJȢȤȠȡİȓĮȢ«3D5 ҕ O\_27ȝĮȡIJȣȡȚțȩȞȆ઼ıĮȞ«>ਕșȜȠ@\_28ijȩȡȠȚ«3D5O\_\_

a ʌȐȜȚȞȜİȦȞਲȝȞI<sup>v</sup> Oʌ઼ıȚȞȜİȦȞਲȝȞ3D5O\_įȣıȫʌȘıȠȞI<sup>v</sup> OੂțIJİȣİ3D5O

#### f. 96r : illegible

f. 96v \_1 ʌȠȚțȜĮșİȡĮʌİȠȞIJİȢ3D5OO±\_2 ȁIJȡȦıĮȚਲȝ઼ȢʌĮșȞIJોȢਕIJȚȝĮȢ\_<sup>3</sup> țĮIJોȢȤĮȜİʌોȢ« \_ 4 ੂțİıĮȚȢıȠȣਙȤȡĮȞIJİ«IJȠઃȢ ҕİıİȕȢ\_<sup>5</sup> ıİȝĮțĮȡȗȠȞIJĮȢ3D5OO±\_6 7ૌįૼȝĮțĮȡȚıȝȠȤȠȢ ʌȜįૼ\_14 ȝĮȡIJȣȡȚțȩȞȆ«\_18 șİȠIJȠțȓȠȞ ਫțʌĮȡșİȞȚțોȢ«ıȠȣįȘȝȚȠȣȡȖ\_>ઁȢ@«3D5O\_217ૌ İૼȝĮțĮȡȚıȝȠȤȠȢʌȜ>įૼ@\_23 ʌȡȠıȩȝȠȚȠȞ«\_28ȝĮȡIJȣȡȚțȩȞ«\_\_

,QWKHWDEOH,KDYHWULHGWRV\VWHPDWL]HWKHUHGLVFRYHUHGPDWHULDO572 This is needed because, to my knowledge, there is as yet no edition nor analysis of such an early arrangement of makarismoi. As already noted, the arrangement is that of the eight modes. Within each mode the troparia follow the days of the week, from 6XQGD\WR6DWXUGD\:KLOHWKHQXPEHURI6XQGD\PDNDULVPRLGRHVQRWVHHPWREH¿[HGLWYDULHVIURPIRXUWR six), the structure used for the other days appears to have achieved a level of stability. In fact, every day from Monday to Saturday is allocated four makarismoi.

7KHW\SRORJ\RIHDFKWURSDULRQLVVSHFL¿HGLQWKHPDUJLQVRIWKHPDQXVFULSWDQGFDQEHREVHUYHGLQWKHWD-EOH,WLVLQWHUHVWLQJWRQRWHWKDWHDFKGD\KDVVSHFL¿FFDWHJRULHVRIWURSDULDIRULQVWDQFHRQ0RQGD\VWKHRUGHU is always as follows: 1. katanyktikon (penitential) 2. asomatous (for the angels) 3. martyrikon (for the martyrs) 4. theotokion (for the Virgin Mary). Monday is the day dedicated to the angels.

Moreover, on all days except Saturdays the last two troparia are a martyrikon and a theotokion, while on Saturdays the martyrikon is replaced by a troparion anapausimon (for the dead): Saturday is the day devoted to the departed.


 <sup>572</sup> The table takes inspiration from those by D. BUCCA8QDQWLFRPDQRVFULWWRLQQRJUD¿FRGLRULJLQHRULHQWDOHLO6LQJU*RSBN* n.s. 43 DQGVXPPDUL]LQJWKHVWUXFWXUHRIWKHWKUHHVHFWLRQVWKDWFRQVWLWXWH6LQJUVWLFKHUDNDWKLVPDWDDQGNDQRQV


These 10th-century folia written in upright pointed majuscule most likely originate from an ancient Parakletike, namely a book containing the services for a cycle of eight whole weeks, including Saturdays, Sundays and weekdays. A comprehensive history of this hymnographical book is still to be written,573 although in recent years there have been steps in this direction.574

The modern Parakletike—i.e. that found in printed editions like PaR, as well as in manuscripts starting from the 12th–13th century (like Sin. gr. 795 [Diktyon 59170] and Messin. S. Salv. 51 [Diktyon 40712])—is arranged according to "liturgical order", meaning that hymns and troparia of all the various typologies are interspersed and follow the daily sequence of the service; they are distributed across eight weeks and according to the eight musical modes.575

By contrast, the oldest manuscripts (8th–9th century) followed a "genre structure". This meant that at an earlier stage the hymns or the troparia were not grouped and sorted with respect to their use within a service, but DFFRUGLQJWRK\PQRJUDSKLFDOJHQUHWKHROGHVW3DUDNOHWLNHKDGD¿UVWSDUWFRQWDLQLQJVWLFKHUDDQGNDWKLVPDWD and a second with kanons and makarismoi. Both were ordered according to the eight modes.576

The palimpsest folia of Sin. gr. 966 + Sin. gr. NF M 21 + Sin. gr. NF M 68 + Bryn Mawr 2012.11.98 clearly belong to this second more archaic category, since the makarismoi are copied all together in an independent section.577

A complete list of the oldest extant versions of the Parakletike does not yet exist, and we are reliant therefore on individual studies. In terms of current knowledge, the most ancient Parakletike is the so-called *Paracletice sinaitica antiqua*, an 8th–9th century manuscript in sloping pointed majuscule, today divided into three parts (Sin. gr. 1593 + Sin. gr. 776 + Lond. Add. 26113).578 However, the section containing the makarismoi is neither

<sup>573</sup> F. D'AIUTO – D. BUCCA, Per lo studio delle origini della Paracletica: alcuni testimoni antiquiores d'ambito orientale e italiota, in: %LVDQ]LRHOHSHULIHULHGHOO¶,PSHUR\$WWLGHO&RQYHJQR,QWHUQD]LRQDOHQHOO¶DPELWRGHOOHFHOHEUD]LRQLGHOPLOOHQDULRGHOODIRQGD]LRQH GHOO¶\$EED]LDGL6DQ1LORD\*URWWDIHUUDWD&DWDQLD±QRYHPEUHHG5\*HQWLOH0HVVLQD\$FLUHDOH±5RPHQ

 <sup>574</sup> A reference point is the article by D'AIUTO – BUCCA, Per lo studio delle origini della Paracletica. Eagerly awaited are the results of the project "Per un *corpus*GHLPDQRVFULWWLLQQRJUD¿FL*antiquiores*" coordinated by Francesco D'Aiuto. A description of the project can be found in F. D'AIUTO3HUODVWRULDGHLOLEULOLWXUJLFRLQQRJUD¿FLEL]DQWLQLXQSURJHWWRGLFDWDORJD]LRQHGHLPDQRVFULWWLSL antichi. *BollGrott* 3 (3rd s.) (2006) 53–66. 575 D'AIUTO – BUCCA, Per lo studio delle origini della Paracletica 81 and 90. 576 7KH¿UVWVFKRODUWRHVWDEOLVKWKLVZDV&KUHANNICK/HWH[WHGHO¶RNWRHFKRVLQ'LPDQFKH2I¿FHVHORQOHVKXLWVWRQV2NWRHFKRV

Chevetogne 1972, 42–43. See also BUCCA, Un antico manoscritto 106–107, and D'AIUTO – BUCCA, Per lo studio delle origini della Paracletica 78 and 91. 577 \$QLQGHSHQGHQWERRNFDOOHG0DNDULVWDULRQDOVRH[LVWHGEXWDVDSKHQRPHQRQFRQ¿QHGWRWKHth–14th centuries (HANNICK, Le texte

de l'oktoechos 43). One example is Sin. gr. 828 (Diktyon 59203). 578 HUSMANN, Hymnus und Troparion 33; HANNICK, Le texte de l'oktoechos 48; D'AIUTO – BUCCA, Per lo studio delle origini della

complete nor independent—they are inserted among the kanons—and thus it cannot usefully be compared with the palimpsest folia examined here.

A further early example is the late 9th–early 10th century Sin. gr. 824 (Diktyon 59199), a Sunday Oktoechos.579 Unfortunately, here the makarismoi section is entirely missing: stichera, kathismata and kanons are the only content.

Nevertheless, I have been able to identify two Parakletike manuscripts that—like the palimpsest folia of Sin. gr. 966 + Sin. gr. NF M 21 + Sin. gr. NF M 68 + Bryn Mawr 2012.11.98—feature an independent section devoted to makarismoi. This was made possible thanks to the concise but still informative description by Husmann of a number of Sinai hymnographical manuscripts belonging to the Old Collection,580 and their online availability on the website of the Library of Congress.

An independent section containing makarismoi are found in ten folia at the beginning of the 10th-century Sin. gr. 779 (Diktyon 59154)581 and also in the 11th century codex Sin. gr. 799, ff. 81–106 (Diktyon 59174). Detailed codicological and palaeographical investigation is needed here, as well as analysis of content.582 My LQLWLDOREVHUYDWLRQVKRZHYHUZRXOGVHHPWRFRQ¿UPWKDWWKHLUVHTXHQFHDQGGLVSRVLWLRQLVDOPRVWLGHQWLFDO to that in the palimpsest folia, though in the latter a number of troparia are missing or at variance. It is worth XQGHUOLQLQJWKDWRQO\LQWKH6LQDLSDOLPSVHVWIROLDDUHWKHWURSDULD³FODVVL¿HG´DFFRUGLQJWRWKHLUW\SRORJ\DQG this by means of abbreviations in the margins. In Sin. gr. 779 only troparia that are martyrika or theotokia are indicated with marginal abbreviation; in Sin. gr. 799 the troparia are numbered using the Greek letters of the DOSKDEHW7KLVVHHPVWRLQGLFDWHDQHYROXWLRQIURPDPRUHFRPSOH[V\VWHPDWWULEXWLQJDVSHFL¿FQDPHWRHDFK troparion, as in the Sinai palimpsest folia) to a simpler one (allocating a number, as in Sin. gr. 799), with our manuscript representing an even later stage in this evolution.

CLEMENT THE HYMNOGRAPHER, KANON ON SAINT EUPRAXIA

**1b.** ff. 56rv, 61rv, A7rv (*inferior*);583 *post* early 9th century: Clement the Hymnographer, Kanon on Saint Eupraxia (fragments)

*Bibliography*: — *Specimina*: **Figures 118 – 120** 

Paracletica 80 n. 19 and 82 n. 28. See also the entry "Weekly Tropologion" in the Canterbury Dictionary of Hymnology. 579 This manuscript was described in great detail by BUCCA, Un antico manoscritto. In the tables on pp. 107, 108 and 110, she helpfully

VXPPDUL]HVWKHVWUXFWXUHRIWKHWKUHHVHFWLRQVRI6LQJUVWLFKHUDNDWKLVPDWDDQGNDQRQV7KHUHIRUHHYHQLIQRWRQD3DUDNOH-

tike, Bucca's detailed study is very useful for understanding the early structure of such hymnographical books. 580 HUSMANN, Hymnus und Troparion 34–46. 581 HUSMANN, Hymnus und Troparion 35. The makarismoi are found on ff. 1–10. These folia were not part of the original manuscript and are not written in the same hand as the rest. Yet the script seems quite old, and a detailed palaeographical study is highly desirable. The manuscript is available online: https://www.loc.gov/item/00271075765-ms/ (19.09.2022). 582 HUSMANN, Hymnus und Troparion 41. The manuscript is available online: https://www.loc.gov/item/00271074475-ms/ (19.09.2022). 583 The palimpsest folia are indicated in bold in the scheme.

The oldest undertext of these double-palimpsest folia runs perpendicular to the overtext (Typikon) and to the more recent *scriptio inferior* (Euchologion), rotated through 90° or 270° (**Figure 118**). A single folio of Sin. gr. 966 + Sin. gr. NF M 21 + Sin. gr. NF M 68 + Bryn Mawr 2012.11.98 corresponds to half a folio of the original manuscript, one bifolio to a complete original folio. Each (reconstructed) folio had 28/29 lines of text, with 8 mm between and arranged in a single column. The *Schriftspiegel* is approximately 200×120 mm. The upper margin measures 15 mm (f. 61r ), the outer 40 mm (f. 61r ), the internal one 25 mm (f. 61r ), and the lower 50 mm (f. 56v ). The original manuscript measured approximately 255×180 mm.

The text is written upon the ruled lines in sloping pointed majuscule. On the basis of a sample of ten, the average angle of slope is 105,6°. Simple initials outside the text block introduce each troparion. Two small FURVVHVDUHORFDWHGDERYHWKH¿UVWOLQHRII\$<sup>r</sup> , one on the left and one on the right, probably for decoration (**Figure 120**).5847KHVPDOOOHWWHUșYLVLEOHLQWKHOHIWPDUJLQRIIr and f. A7r LVDQDEEUHYLDWLRQRIșİȠIJȠțȓȠȞ ZKLOHWKHOHWWHUVȦįLQWKHOHIWPDUJLQRII<sup>r</sup> UHSUHVHQWધįȒ**Figure 119**).

Figure 118 – f. 61v : *scriptio inferior*LQUHGSHUSHQGLFXODUWRWKHRYHUWH[WLQEODFNLQN2QOO±૮ȠĮȢIJȞįĮțȡȪȦȞıȠȣțĮ૧İȓșȡȠȚȢ İıİȕȞ3URFHVVHGLPDJHE\.HLWK.QR[.7.BSVHXGRB:%8989E0%,56DLQW&DWKHULQH¶V0RQDVWHU\6LQDL(J\SW

The folia contain a fragment of a kanon for Saint Eupraxia. The text has been edited by Acconcia Longo as Kanon XXXV in AHG XI 452–469 (*inc*ੲȢșİȠȞțĮȜȜȫʌȚıȝĮIJȞǼʌȡĮȟȓĮȞLWZDVVXQJRQ-XO\th. 3UHVHUYHGLQWKHORZHUOD\HUVRIIIDQGDUH¿YHWURSDULDRIRGHȘૼDQGWKHQ¿YHWURSDULDRIRGHșૼWKH ¿QDOSDUWRIWKH¿IWKWURSDULRQRIRGHșૼLVPLVVLQJDVLWZDVZULWWHQRQDIROLRZKLFKLVQRZORVW7KHHGLWHG WH[WLVEDVHGRQFRGH[&U\SWǻĮȋǿ'LNW\RQ 17655), a late 11th-century Menaion for July, written in Grotta-

 <sup>584</sup> As far as I can tell with the naked eye (processed images are not available for this folio), there is no title between the two crosses. Moreover, this is not the beginning of a new section, but rather the text seems to continue from the previous folio.

ferrata by the hieromonachos Sophronios.585 Acconcia Longo describes the Cryptensis as a unique witness to this kanon on Saint Eupraxia. She writes: 'sicuramente il canone ci è giunto mutilo. I tropari conservano infatti OHYHVWLJLDGLXQDFURVWLFRFKHFRPSUHQGHYDLOQRPHGHOODVDQWDǼʌȡ!ĮȟȓĮ!ȞDOOHRGLįૼİૼࢫૼHIRUVHOD SDURODȝ!ȑȜʌ!ȦDOO¶RGHșૼ¶5867KH6LQDLSDOLPSVHVWIROLDFRQ¿UPWKDWWKH&U\SWHQVLVFRQWDLQVDQLQFRP-SOHWHYHUVLRQRIWKHNDQRQ,QIDFWRGHȘૼDVHGLWHGLQ&U\SWǻĮȋǿKDVIRXUWURSDULDZKLOHWKHVDPHRGHLQ WKH6LQDLPDQXVFULSWSUHVHUYHV¿YHDQGDWOHDVWRQHPRUHLVPLVVLQJDWWKHEHJLQQLQJ6LPLODUO\RGHșૼLQ WKH\*URWWDIHUUDWDPDQXVFULSWKDVIRXUWURSDULDZKLOHWKHUHDUH¿YHWURSDULDIRURGHșૼLQWKH6LQDLPDQXVFULSW WKRXJKDJDLQRQH¿QDOWURSDULRQQDPHO\WKHWKHRWRNLRQLVPLVVLQJ5877KLVPHDQVWKDWRGHVȘૼDQGșૼLQWKH Sinai folia each had at least six troparia (two more than in the Grottaferrata manuscript), and they therefore preserved a more extensive and complete version of the kanon.

Acconcia Longo also drew attention to the fact that the kanon is acrostic in form. The incomplete acrostic IRURGHVȘૼDQGșૼRIWKH&U\SWHQVLVUHDGVȡȦİȜȦZKLOHWKDWRI6LQJU6LQJU1)06LQJU1) 0%U\Q0DZUIRUWKHVDPHRGHV²EXWZLWKIRXUDGGLWLRQDOWURSDULD²UHDGVȡȚȦȞ ҕȝȑȜʌȦ7KLV FRQ¿UPV\$FFRQFLD/RQJR¶VK\SRWKHVLVWKDWRGHșૼFRQWULEXWHGWKHZRUGȝȑȜʌȦWRWKHDFURVWLFDQGLQGLFDWHV that the Sinai palimpsest contains a much more complete text than the manuscript from Grottaferrata.

\$FFRQFLD/RQJRDGGLWLRQDOO\LQGLFDWHVWKDWµO¶DFURVWLFRGHLQRYHșİȠIJȩțȚĮFRPSRQHLOQRPHȀȜȒȝİȞIJȠȢ¶<sup>588</sup> which is one of the ways used by Clement the Hymnographer to sign his kanons.5897KHUHLVRQO\RQHșİȠIJȠțȓȠȞ H[WDQWLQWKH6LQDLIROLDWKHVHFRQGWRODVWQDPHO\WKDWORFDWHGDWWKHHQGRIRGHȘૼ,WEHJLQVZLWKWKHOHWWHU RPLFURQQRQHRWKHUWKDQWKHSHQXOWLPDWHOHWWHURIȀȜȒȝİȞIJȠȢ&OHPHQWWKH+\PQRJUDSKHU²ZKRGLHGVRPH time after 824—was very likely a monk. Besides a complete Lenten weekday hymnody, he produced almost 30 kanons, mostly for minor feasts and funeral rites.590 The attribution of the kanon to Clement the Hymnographer allows these few sheets in sloping pointed majuscule to be dated after the beginning of the 9th century but earlier than the Typikon that lies on top of it (late 11th – early 12th century). The folia might have belonged to a Menaion manuscript. The reconstructed folio order is: 61v +56r , 61r +56v , 591 and it has been possible to decipher the following lines: spelling errors have been tacitly corrected; accents, breathing marks, and the iota mutum subscript have been introduced.

f. 61v \_\_૮ȠĮȢIJȞįĮțȡȪȦȞıȠȣāțĮ૧İȓ\_<sup>2</sup> șȡȠȚȢİıİȕȞāȧįȡȫIJȦȞıȠȣ\_<sup>3</sup> ʌȐȞıȠijİIJʌȐșȘIJોҕ Ȣҕ ҕıĮҕ ȡțઁȢ ҕ \_ 4 țĮIJȑțȜȣıĮȢ ҕʌȐȞIJĮāțĮʌĮȡșȑ\_<sup>5</sup> ȞȠȞıĮȣIJȞ«\$+\*;,\_<sup>6</sup> ੪Ȣ ҕȞȣҕ ȝij>@ıĮ«\$+\*;,\_ ҕ <sup>7</sup>ȎıĮ« \_ 8 ȤȦ«\_<sup>9</sup> ਖȖȓȠȞIJİȢ«\_10 țȠȣ«\_ ҕ <sup>11</sup>ǼʌȡĮȟȓҕĮҕ ҕ«\_12 ੲȢ ҕʌȡ઼ȠȢҕ ҕ੪Ȣਸ਼ıȣȤȠȢ ҕțĮȜҕȘҕIJĮ\_13ʌİȚȞਫ਼ʌȐҕ ȡȤȠȣı ҕ Įҕ ʌȞİȪȝĮIJȚțȣȡȓȠȣIJȢ\_14įȠઃȢਥȟİҕ ૨ҕ ȡİȢıȓĮįȚʌȡȐȟİ\_ ҕ <sup>15</sup>ȦȢțĮ«ਕȟȓȦȢਥȞȕȓҕȦҕ ҕ\_16 ȝĮțĮȡȓҕĮҕ ҕ…(AHG XI \_\_

f. 56r \_\_<sup>1</sup> «\_<sup>2</sup> ʌȡȠı ҕ İȣȤોȢāĮIJ«\_ ҕ <sup>3</sup> țĮ«IJોȢȤȠȡȠҕ Țıȝ«\_ ҕ <sup>4</sup> ȗ«\_<sup>5</sup> ȦȢʌĮ«\_<sup>6</sup> șİȠIJȠțȓȠȞʌȐıҕ Șҕ Ȣҕ ҕIJોȢ țIJȓıİȦҕ Ȣ«\_ ҕ <sup>7</sup> țĮșİઁȢȞҕ ȑıȤİ ҕ IJȠ«>੩ijșો@\_ ҕ <sup>8</sup> ȞĮȚਥʌȖોȢਥțıȠ૨ʌĮȞĮȖȓĮਕıȣȖ\_<sup>9</sup> ȤȪIJȦȢIJİȤșİȓȢȞĮIJȞʌİ\_<sup>10</sup> ıȠ૨ıĮȞİੁțȩȞĮਕȞĮıIJȒıૉ\$+\*;,\_11 ધįȒșૼ«\_120ĮȡIJȣȡ«ĮșȜ>@\_13>@Ȧı>@IJİij«\_\_

f. 61r \_\_<sup>1</sup> ȝĮIJȚ ıİȝȞȒā IJȞ ʌȩȜȜȦȞ ıȠȣ \_<sup>2</sup> șĮȣȝȐIJȦȞā ਘȢ Ȗȡ ਥț IJોȢ Ȧ țȠȚ\_ȞȦȞȠ૨ >@ ĮʌİȚȜ ҕ ҕ>@ij>@ı>@ IJĮijȘȢ\_<sup>3</sup> ıȣȝȝİIJȩȤȠҕȣȢțĮIJોȢįȩȟȘȢā\_<sup>4</sup> ʌİʌIJȣȤİȢĮȣIJȘ\_ ҕ <sup>5</sup>ਫȞਕȡİIJĮȢǼʌȡĮȟȓĮ੭ijșȘȢıĮ\_<sup>6</sup> ijȢijİȡȦȞ ҕ ȪȝȦȢā ҕ

 <sup>585</sup> E. FOLLIERI8QFDQRQHGL\*LXVHSSH,QQRJUDIRSHU6)DQWLQR©LOYHFFKLRªGL7DXULDQD*REB* 19 (1961) 139. 586 AHG XI 627–628. 587 7KHIDFWWKDWWKHDFURVWLFFRQFOXGHVZLWKWKH¿IWKWURSDULRQRIRGHșૼVKRZVWKDWRQO\RQHWURSDULRQQDPHO\WKHșİȠIJȠțȓȠȞ*,* is miss-LQJDWWKHHQGRIRGHșૼ

 <sup>588</sup> AHG XI, p. 628. 589 2QWKHDFURVWLFVLQ&OHPHQW¶VNDQRQVPRUHVSHFL¿FDOO\VHHW. WEYH'LH\$NURVWLFKLVLQGHUE\]DQWLQLVFKHQ.DQRQHVGLFKWXQJ*BZ* ,±&OHPHQWKDGDQRWKHUFKDUDFWHULVWLFZD\RIVLJQLQJKLVZRUNVQDPHO\XVLQJDVSHFL¿FIRUPXODLQWKHODVWOLQH XQIRUWXQDWHO\WKLVLVPLVVLQJLQWKH6LQDLIROLDKHWHQGVWRXVHWKHZRUGʌȜȘȡȩȦXVXDOO\OLQNHGZLWKWKHQRXQધįȒ\$KAZHDAN, \$Q2[\PRURQ,QGLYLGXDO)HDWXUHVRID%\]DQWLQH+\PQRJUDSKHU*RSBN* n.s. 29 (1992) 20–21). As an example, the last verse of WKHNDQRQIRU6DLQW(XSUD[LDLQWKHFRGH[&U\SWHQVLVUHDGVIJȞધįȞਕʌȠʌȜȘȡ\$+\*;,

<sup>590</sup> 2Q&OHPHQWWKH+\PQRJUDSKHUDQGKLVNDQRQVVHH3PE=,0 ARCO MAGRÌ, Clemente Innografo e gli inediti canoni cerimoniali. Rome 1979; KAZHDAN, An Oxymoron (list of Clement's kanons on pp. 22–25). 591 The text on f. 61v

continues on 56r , and that on f. 61r on 56v .

ਕʌȠșİȝȑ\_<sup>7</sup> ȞȘȖȡıİȝȞIJȞIJȠ૨ʌȜȠȪ\_<sup>8</sup> IJȠȣıȠȣįȩȟĮȞțĮIJȞİȖȑ\_<sup>9</sup> ȞİȚĮȞȝȠ૨āʌIJȦȤİȓĮȢਥȞʌȞİȪȝĮIJȚā\_<sup>10</sup> ਫ਼ʌȑIJĮȟĮȢāıİĮȣIJȞIJțȣȡȓā\_11 țĮਥįİȓȤșȘȢİȖİȞȢțĮ\_12 İțȜİȒȢ
\_13 ȁȩȖȠȚȢșİȠ૨IJȡİijȠȝȑȞȘȕҕȡıȚȞ ҕ ʌĮ\_14șȞȠțਥȖİȪıȦҕ ҕ«IJઁȞȞȠҕ ૨Ȟ\_ ҕ <sup>15</sup>«ਖȖȞઁȞ\$+\*;,±\_\_ ਕțȜȚȞȒȢLQ\$+\*;,

f. 56v \_\_<sup>1</sup> ʌȡȠıȐȖȠȣıĮIJȣȤİȢIJોȢıIJȐ\_<sup>2</sup> ıİȦȢIJોȢȝİȖȐȜȘȢਥțİȓȞȘȢǼ\_<sup>3</sup> ʌȡĮȟȓĮIJોȢIJȡȚȐįȠȢȜİȚIJȠȣȡȖȑ\$+\* ;,\_<sup>4</sup> ȆİʌȜȒȡȦIJĮȚıȠȣıȓȦȢāIJોȢਕıțȒ\_<sup>5</sup> ıİȦȢįȡȩȝȠȢțĮȝİIJȆĮȪȜȠȣ\_<sup>6</sup> ਥțȕȠઽȢǼʌȡĮȟȓĮİșĮȡıȢ ʌȡઁȢ \_<sup>7</sup> IJઁȞ ıȦIJોȡĮ țĮ« IJઁȞ įȡȩȝȠȞ IJİ \_<sup>8</sup> IJ« țĮ IJȞ ʌȓı\_<sup>9</sup> IJȚȞ ȞȠȝȓȝȦȢ ੑȡșȠįȩȟȦȢ IJૌ \_10 ਕȖȐʌૉ ıȠȣ ıȦIJȒȡ\_11ੲȢșĮȣȝĮıIJȩȢıȠȣȕȓȠȢā੪Ȣİıİ\_12ȕȒȢıȠȣįȡȩȝȠȢāȞȪȝijȘȤȡȚıIJȠ૨Ȩʌİȡ\_13țĮȜȜȒȢāǼʌȡĮȟȓĮ ıȓĮȝȠȞĮȗȠȣ\_\_>ıȞ@\$+\*;,

f. A7r >@\_\_<sup>1</sup> șİȚıȘIJોȢIJȠȪIJȠȣਥȖȑȡıİȦȢ\_<sup>5</sup> șİȠIJȠțȓȠȞȈİ«\_\_

f. A7v \_\_1 țĮਕȞĮțĮ«\_\_

Figure 119 – f. 56r șIRUșİȠIJȠțȓȠȞDQGȦįIRUધįȒLQWKHOHIWPDUJLQ3URFHVVHGLPDJHE\.HLWK.QR[.7.BSVHXGRB WBUVB47-MB780IR (© Saint Catherine's Monastery, Sinai, Egypt)

Figure 120 – f. A7r WZRVPDOOFURVVHVDERYHWKH¿UVWOLQHDQGșIRUșİȠIJȠțȓȠȞLQWKHOHIWPDUJLQ (© Saint Catherine's Monastery, Sinai, Egypt)

#### EROTAPOKRISEIS (?)

**1c.** ff. 80rv, 85rv (*inferior*);592 11th century: Erotapokriseis? (fragments)593 *Bibliography*: — *Specimina*: **Figure 121**

The oldest undertext of this double-palimpsest bifolio runs parallel to the overtext (Typikon) and to the more recent *scriptio inferior* (Euchologion), rotated through 180° (**Figure 121**). This bifolio of Sin. gr. 966 corresponds approximately to one bifolio of the original manuscript, which—as is evident from the fact that the outer margin of f. 80 has been trimmed by several centimetres—was certainly larger. Each side of the bifolio preserves 22–23 lines of text, with 7 mm between and arranged in a single column. The upper margin measures 35 mm, the outer 45 mm, and the lower 35 mm (f. 85v ). The original manuscript measured approximately 190×130 mm. Prickings are still visible in the outer margin of f. 80, their shape elongated rather than round, and likely made with a penknife. The ruled lines tally with Sautel-Leroy type 24D1.594

The repeated activity of palimpsestation has damaged the surface of the parchment, with the result that the text is completely illegible on f. 85 and barely visible on f. 80. However, from what is visible it is possible to say that the text is written in an upright rectangular calligraphic minuscule with thick and pronounced strokes KDQJLQJIURPWKHUXOHGOLQH\$QRWDEOHSHFXOLDULW\LVWKHOHWWHUȗ*a proboscide*, in the form of a three inclined to the left. This mode of writing recalls that of Salentine manuscripts written in *style rectangulaire aplati ou écrasé*. 595 However, its poor legibility does not permit a secure conclusion, and can only cautiously suggest that these folia were written in Southern Italy, perhaps in the 11th century. What is sure, however, is that the *terminus ante quem* for dating the bifolio is the Typikon that lies above it, namely the late 11th – early 12th century.

Folio 80r SUHVHUYHVDWLWVWRS URWDWHGWKURXJKWKHWLWOH >țİ@ijȐȜĮȚȠȞȜĮૼIJȞਖȖȓȦȞʌĮIJȑȡȦȞ (**Figure 121**). Also legible on l. 7 of f. 80v LVWKHVHQWHQFHਥȡȫIJȘıȚȢȕૼ8QIRUWXQDWHO\QRWKLQJPRUHFDQEH read. Nonetheless, I would like to suggest that what does remain legible may hint at a collection of erotapokriseis.596 The reconstructed order of the folia is: 80v , 80r . Since nothing is legible on f. 85, it is not possible to HVWDEOLVKZKHWKHULWJRHVEHIRUHRUDIWHUI,IWKHELIROLRKDVEHHQUHXVHGLQLWVRULJLQDOFRQ¿JXUDWLRQWKH folio order would be 80v , 80r , 85v , 85r ; if it has been folded inside out, the folio order would be 85v , 85r , 80v , 80r .

 <sup>592</sup> The palimpsest folia are indicated in bold in the scheme. 593 Ernst Gamillscheg describes this undertext as written in an upright minuscule. He transcribes the title on f. 80r DQGUHDGVਥȡȫIJȘıȚȢ ȕૼRQI<sup>v</sup>

<sup>,</sup> but does not venture any hypothesis regarding the nature of the content. 594 SAUTEL, Répertoire de réglures 50, 151. 595 JACOB, Les écritures; LUCÀ, Scritture e libri in Terra d'Otranto. The oldest dated manuscript in this style is Par. gr. 3 (Diktyon 49563), which was written in 1095. This is the reason why scholars attribute this style to the end of the 11th century and the beginning of the 12th, but this does not preclude the existence of earlier examples. 596 ODB, I, p. 727; A. VOLGERS – C. ZAMAGNI (ed.), Erotapokriseis: Early Christian Question-and-Answer Literature in Context.

Proceedings of the Utrecht Colloquium (13–14 October 2003). Leuven 2004, in particular the contribution of Rey (pp. 165–180) and the conclusion to the volume by Bussières (pp. 181–189); Y. PAPADOYANNAKIS, Instruction by Question and Answer: The Case RI/DWH\$QWLTXHDQG%\]DQWLQH(URWDSRNULVHLVLQ\*UHHN/LWHUDWXUHLQ/DWH\$QWLTXLW\'\QDPLVP'LGDFWLFLVP&ODVVLFLVPHG6 )LW]JHUDOG-RKQVRQ\$OGHUVKRW±

Figure 121 – f. 80r : *scriptio inferior*LQUHGSDUDOOHOWRWKHRYHUWH[WLQEODFNLQNDQGURWDWHGWKURXJK,QWKHXSSHUPDUJLQ>țİ@ ijȐȜĮȚȠȞȜĮૼIJȞਖȖȓȦȞʌĮIJȑȡȦȞ3URFHVVHGLPDJHE\.HLWK.QR[.7.BSVHXGRB:%89%0%,5 (© Saint Catherine's Monastery, Sinai, Egypt)

GOSPEL READINGS

**2.** ff. A1rv, A8rv; 597 Gospel readings (from a Lectionary?) *Bibliography*: — *Specimina*: **Figures 122 – 123**

The lower writing is perpendicular to the *scriptio superior*, rotated through 90° or 270°. A single folio of Sin. gr. NF M 21 [A] corresponds to half a folio of the original manuscript, one bifolio to a complete original folio. The reconstructed folio A1+A8 has 26 lines of text, which are arranged in two columns. The original manuscript measured approximately 220×165 mm. Prickings are still visible in the outer margin (**Figure 122**), probably made with an awl or the arm of a compass.

 <sup>597</sup> The palimpsest folia are indicated in bold in the scheme.

Figure 122 – f. A1r : prickings on the left margin of the original folio (© Saint Catherine's Monastery, Sinai, Egypt)

7KHWH[WLVZULWWHQLQPDMXVFXOHDQGLVYHU\GLI¿FXOWWRPDNHRXWZLWKRXWWKHDLGRIPXOWLVSHFWUDOLPDJLQJ Nevertheless, I have been able to distinguish two rubrics which seem to have been written in red, one on f. A1r and the other on f. A8r %RWKUHDGDVțĮIJȦȐȞȞȘȞZKLFKLQGLFDWHVWKDWZHDUHGHDOLQJZLWKUHDGLQJVIURP the Gospels. The rubric on f. A8r is followed by a decorated initial that marks the beginning of the Gospel reading (**Figure 123**). The original folio order can be established on the basis of codicological features and its sequence is: A8r +A1v , 598 A8v +A1r . 599 It is possible that these folia come from a Lectionary, a hypothesis which the two-column layout would support.600 Its poor legibility does not allow any attempt to date or locate the script.

Figure 123 – f. A8r UXEULFțĮIJȦȐȞȞȘȞIROORZHGE\GHFRUDWHGLQLWLDO (© Saint Catherine's Monastery, Sinai, Egypt)

 <sup>598</sup> The text on f. A8r continues on f. A1v . 599 The text on f. A8v

continues on f. A1r . 600 PARENTI, Tipologie 87.

#### ECCLESIASTICAL CANONS

**3.** f. A3rv; 601 Ecclesiastical canons (fragments) *Bibliography*: — *Specimina*: **Figure 124**

$$\begin{array}{cccc} \hline \\ \text{ } & \text{All} & \text{FH} \\ \text{ } & \text{H} & \text{HF} \\ \text{ } & \text{H} & \text{FH} \\ \text{ } & \text{H} & \text{FH} \\ \text{ } & \text{H} & \text{FH} \\ \text{ } & \text{A} & \text{A} & \text{HF} \\ \text{ } & \text{A} & \text{A}6 & \text{HF} \\ \text{ } & \text{A}7 & \text{FH} \\ \text{ } & \text{A8} & \text{HF} \\ \hline \end{array}$$

The undertext runs parallel to the overtext. A single folio of Sin. gr. NF M 21 corresponds to one folio of WKHRULJLQDOPDQXVFULSW7KHVL]HRIWKHRULJLQDOPDQXVFULSWVHHPVWRKDYHEHHQDWOHDVWîPP)ROLR A3r preserves 23 lines of text, which are arranged in a single column (**Figure 124**); the verso is so well erased that hardly anything remains visible.

Figure 124 – f. A3r : *scriptio inferior* in light brown in Greek minuscule (© Saint Catherine's Monastery, Sinai, Egypt)

Through onsite analysis and on the basis of the photographs that Father Justin Sinaites made available to me, I have been able to establish that the the folio is written in a rounded and elegant minuscule and preserves a number of ecclesiastical canons. Its poor legibility has so far defeated any attempt to date or locate the

 <sup>601</sup> The palimpsest folio is indicated in bold in the scheme.

script. The text itself can be compared with Basil of Caesarea's Letter 217 *To Amphilochius about the canons* ਝȝijȚȜȠȤȓʌİȡțĮȞȩȞȦȞ602 which is the third of three letters known as canonical letters.603 These are letters addressed to Amphilochius of Iconium, which preserve a total of 84 ecclesiastical canons numbered continu-RXVO\WKURXJKRXW7KHOHWWHUVPDNHQRDWWHPSWWRFRGLI\DOOFKXUFKODZEXWUDWKHUUHVSRQGWRVSHFL¿FTXHULHV sent by Amphilochius to Basil.604 I will transcribe in the following what I have managed to read on f. A3r . Unfortunately, without the aid of multispectral imaging, nothing can be read on f. A3v .

f. A3r ਥ@\_\_<sup>1</sup> ʌȚįİȚțȞȪȝİȞȠȢIJઁȞȤȡȩȞȠȞIJȠ૨ਥȞIJૌ\_2 ȝȠȚȤİȓʌĮȡĮȞȠȝȠ૨ȞIJȠȢȠੁțȠȞȠȝȘșȒ\_<sup>3</sup> ıİIJĮȚ>@\_4 >@\_<sup>5</sup> Ȅīૼ ਥȞਕȜȩȖȠȚȢ>@\_<sup>6</sup> ਕıȑȕİȚĮȞਥȟĮȖȠȡİȪҕ Ȧҕ Ȟ>@\_ ҕ <sup>7</sup> >@ਥȟȠȝȠȜȠȖȠȪȝİȞȠȢʌĮȡĮijȣ\_<sup>8</sup> ȜȐȟİIJĮȚ\_9 Ȅǻૼਥʌȓ>@\_10 >@\_11 [ ] \_ <sup>12</sup>>@\_13>@\_14ȄǼૼȖȠҕ Șҕ IJİȓĮȞ>@ਥȟĮȖȠȡİȪȦȞ\_ ҕ <sup>15</sup>IJઁȞIJȠ૨ҕ ҕijȠȞȑȦȢҕ ҕȤȡȩȞȠȞਥȟȠȝȠȜȠ\_16ȖȒıİҕ IJĮȚ>@\_ ҕ <sup>17</sup>੪ȢਥȞਥțİȓȞ >@ਦĮȣ\_18IJઁȞਥȜȑȖȟĮȢ\_19ȄࢪૼIJȣȝҕ ȕҕ ȦȡȪȤȠȢਥȞįȑțĮ>@\_ ҕ <sup>20</sup>>@\_21 >IJȑııĮȡ@\_22 ıȚȞਫ਼ʌȠʌȓʌIJȦȞਥȞȚ>@\_23 țĮIJȩIJİ įİȤșȘıȩҕ ȝҕ İҕ ȞҕȠҕȢҕ ҕ\_\_

The text of the canons in Sin. gr. NF M 21 is identical to that found in the edition of Basil's letter 217 for canons 62 to 66, with the exception of one and half lines added at the end of canon 62, which are unfortunately illegible to the naked eye and missing in the edition.605 As is possible to observe in the transcription, the numbering of the canons in Sin. gr. NF M 21—which was originally applied in the internal margin of the folio (now in the stub of f. A3)—coincides with the numbering of the canons in the edition of Basil's letter 217. However, the presence of variants in the text and the lack of the beginning of the letter itself, or of a title, means that it is safer to state that the folio contains a number of ecclesiastical canons rather than that its content derives with certainty from Basil's letter 217, even though this seems probable.

 <sup>602</sup> Edited by COURTONNE (Basil, Letters II, 208–217). The Canons were translated into Arabic and Coptic. On the recent discovery of a complete Coptic papyrus codex containing the Canons in Sheikh Abd el-Gurna (now the National Museum of Alexandria, Coptic Ms. 1), see A. CAMPLANI – F. CONTARDI, The Canons Attributed to Basil of Caesarea. A New Coptic Codex, in: Coptic Society, Literature and Religion from Late Antiquity to Modern Times, Proceedings of the Tenth International Congress of Coptic Studies (Rome, September 17th–22th 2012), and Plenary Reports of the Ninth International Congress of Coptic Studies (Cairo, September WK±WKHG3%X]L±\$&DPSODQL±)&RQWDUGL/HXYHQ,,±DQGA. CAMPLANI – F. CONTARDI, Remarks on the Textual Contribution of the Coptic Codices Preserving the Canons of Saint Basil, with Edition of the Ordination Rite for the %LVKRS&DQRQLQ3KLORORJLHKHUPpQHXWLTXHHWKLVWRLUHGHVWH[WHVHQWUHRULHQWHWRFFLGHQW0pODQJHVHQKRPPDJHj6HYHU- Voicu, ed. F. P. Barone – C. Macé – P. Ubierna. Turnhout 2017, 139–159. 603 The other two are letters 188 (edited in COURTONNE: Basil, Letters III, 120–131) and 199 (edited in COURTONNE: Basil, Letters II

<sup>154–164).</sup> Cf. CPG 2901.1. 604 For an introduction to, and translation of, Basil's three canonical letters see E. MUEHLBERGER (ed.), The Cambridge Edition of Early

Christian Writings, 2: Practice. Cambridge 2017, 143–167. The canons on which Basil draws go back to the mid-third century: Basil mentions Dionysius of Alexandria, Cyprian of Carthage and Firmilian of Caesarea (MUEHLBERGER, Early Christian Writings 143). 605 For the edition of canons 62 to 66 see COURTONNE: %DVLO/HWWHUV,,7KH(QJOLVKWUDQVODWLRQRIWKHVH¿YHFDQRQVUHDGVµ

The man who did indecent things with men will be supervised for the time period allotted to the sin of adultery. 63. The man who confesses his own impious acts with beasts will observe the same time period [as the previous case] in penance. 64. The perjurer will not partake for ten years: for two years weeping, for three hearing, for four in prostration, and for one merely standing, and then he will be deemed worthy of communion. 65. He who confesses witchcraft or poisoning will do penance for the time allotted for murder, being treated as if he had convicted himself of that sin. 66. The grave-robber will not partake for ten years: for two years ZHHSLQJIRUWKUHHKHDULQJIRUIRXULQSURVWUDWLRQIRURQHVWDQGLQJDQGWKHQKHZLOOEHDGPLWWHG¶WUDQVODWLRQE\\$5DGGH\*DOOZLW] in MUEHLBERGER, Early Christian Writings 163–164).

#### SUMMARY

As palaeographical peculiarities and comparisons with dated codices suggest, the four extant sections of the Euchologion Sin. gr. 966 + Sin. gr. NF M 21 [A] + Sin. gr. NF M 68 [B] + Bryn Mawr 2012.11.98 [C] were all written by the same hand in the second half of the 12th century—likely between 1166 and 1174—in Salento.606 7KLVLVFRQ¿UPHGE\DVHULHVRISHUWLQHQWFKDUDFWHULVWLFVWKHREORQJIRUPDWWKHXVHRIGHFRUDWLYHHOHPHQWVVXFK as the omicron *en rondelle* and the initials with double outline, the employment of geminate consonants where WKH\DUHQRWHW\PRORJLFDOO\MXVWL¿HG*raddoppiamento sintattico*), and a number of idiosyncrasies of content:









As was common in Salento between the 12th and 13th centuries,607 the copyist of the Euchologion had recourse to recycled, badly-shaped, and badly-worked parchment. 64 folia of Sin. gr. 966 + Sin. gr. NF M 21 [A] + Sin. gr. NF M 68 [B] + Bryn Mawr 2012.11.98 [C] are palimpsest and come from three different original manuscripts. One of these (original manuscript 1) was already palimpsest, and its folia come from three different original manuscripts. This means that a number of folia in Sin. gr. 966 + Sin. gr. NF M 21 [A] + Sin. gr. NF M 68 [B] + Bryn Mawr 2012.11.98 [C] are double palimpsest.608 The recycled sheets were reused by the copyist of the prayer book in two different ways:

 <sup>606</sup> Selected contributions on the written culture in Salento between the 12th and 13th centuries: D. BIANCONI, (WjFRPQHQDHFXOWXUD VFULWWD0DWHULDOLHFRQVLGHUD]LRQLDOOHRULJLQLGLXQDULFHUFDLQ7KH/HJDF\RI%HUQDUGGH0RQWIDXFRQ7KUHH+XQGUHG<HDUVRI Studies on Greek Handwriting. Proceedings of the Seventh International Colloquium of Greek Palaeography (Madrid–Salamanca, ±6HSWHPEHUHG\$%UDYR\*DUFtD±,3pUH]0DUWtQ7XUQKRXW2010, I–II, 75–96 (I), 668–677 (II); G. CAVALLO, Libri JUHFLHUHVLVWHQ]DHWQLFDLQ7HUUDG¶2WUDQWRLQ/LEULHOHWWRULQHOPRQGREL]DQWLQR, ed. G. Cavallo. Bari 1982, 157–178; G. CAVALLO, 0DQRVFULWWLLWDORJUHFLHFXOWXUDEHQHGHWWLQDVHFROL;±;,,LQ/¶HVSHULHQ]DPRQDVWLFDEHQHGHWWLQDHOD3XJOLD\$WWLGHO&RQYHJQRGL VWXGLRRUJDQL]]DWRLQRFFDVLRQHGHO;9FHQWHQDULRGHOODQDVFLWDGL6%HQHGHWWR%DUL±1RFL±/HFFH±3LFFLDQR±RWWREUH ed. C.D. Fonseca. Galatina 1983, I, 169–195; G. CAVALLO0H]]RJLRUQRVYHYRHFXOWXUDJUHFD0DWHULDOLSHUXQDPHVVDDSXQWR*BZ* 84–85 (1991–1992) 430–440; G. DE GREGORIO, Tardo medioevo greco-latino: manoscritti bilingui d'Oriente e d'Occidente, in: Li-EULGRFXPHQWLHSLJUD¿PHGLHYDOLSRVVLELOLWjGLVWXGLFRPSDUDWLYL\$WWLGHO&RQYHJQRLQWHUQD]LRQDOHGLVWXGLRGHOO¶\$VVRFLD]LRQHLWD-OLDQDGHLSDOHRJUD¿HGLSORPDWLVWL%DUL±RWWREUHHG)0DJLVWUDOH±&'UDJR±3)LRUHWWL6SROHWR± JACOB, Culture grecque; A. JACOB7HVWLPRQLDQ]HEL]DQWLQHQHO%DVVR6DOHQWRLQ,O%DVVR6DOHQWR5LFHUFKHGLVWRULDVRFLDOHHUHOLJLRVDHG S. Palese. Galatina 1982, 49–69; S. LUCÀ, I Normanni e la "rinascita" del secolo XII. *ASCL* 60 (1993) 1–91; LUCÀ, Scritture e libri in Terra d'Otranto; PERRIA, īȡĮijȓȢF. RONCONI3HUVSHFXOXPLQDHQLJPDWH,QFRQWULGLFXOWXUHQHO0H]]RJLRUQRQRUPDQQRVYHYR &RQVLGHUD]LRQLQHOULÀHVVRGHLPDQRVFULWWLLQ&LYLOLWjDFRQWDWWRQHO0H]]RJLRUQRQRUPDQQRVYHYR(FRQRPLD6RFLHWj,VWLWX]LRQL \$WWLGHOOHYHQWXQHVLPHJLRUQDWHQRUPDQQRVYHYH0HO¿&DVWHOORIHGHULFLDQR±RWWREUHHG0%RFFX]]L±3&RUGDVFR

Bari 2018, 319–410. For the history of the region, see for instance J.-M. MARTIN, La Pouille du VIe au XIIe siècle. Rome 1993. 607 ARNESANO, Libri inutiles 199–200, lists 112 palimpsests with *scriptio superior* written in Salento, including Sin. gr. 966. Most were written during the 13th century. 608 The reuse of several *codices antiquiores* to create a new manuscript, and the recourse to double or triple palimpsestation is very

common in Salentine palimpsests (ARNESANO, Libri inutiles 192 n. 10).

1) keeping them in their original format, while slightly trimming the margins (original manuscript 1 and 3);

2) folding a folio in two in order to obtain a bifolio (original manuscript 2).

Original manuscript 2—written in sloping pointed majuscule—was probably a Gospel Lectionary: only one bifolio is extant. Original manuscript 3 is equally frugally represented: just a single folio remains, containing a collection of ecclesiastical canons, which correspond to canons 62–66 transmitted in Basil of Caesarea's Letter 217 *To Amphilochius about the Canons.* Both texts are found in Sin. gr. NF M 21 [A]. This manuscript ZDVQRWVXEPLWWHGWRPXOWLVSHFWUDOLPDJLQJEXWZDVEULHÀ\H[DPLQHGZLWKDQXOWUDYLROHWÀDVKOLJKWRQVLWHDQG later studied by means of some simple RGB pictures. It has not so far been possible to establish the date and origin of these two *scriptiones inferiores*.

It is nonetheless clear that most of the palimpsest folia (61 out of 64) originate from a liturgical monastic Typikon (original manuscript 1). Codicological characteristics—such as ruled lines traced according to Leroy's index X, and the oblong form of the codex—alongside peculiarities in the ornamentation (yellow wash, side bands resembling vegetal motifs, omicron *en rondelle*, initials with double outline, asterisks with arrowheads) suggest that this Typikon, like the Euchologion that lies above it, was the product of Terra d'Otranto.609 It was probably written towards the end of the 11th century, or perhaps in the early 12th, and it is therefore—in terms of current knowledge—one of the oldest Salentine liturgical books now extant.610 By implication, too, the chronological gap between the *scriptio superior* and *inferior* is relatively short, a maximum perhaps of 100 years. The text of the Typikon—seven quires of which have been reconstructed—falls readily into three categories: general rules, synaxarion, triodion. There is no *verbatim* match with any existing Typika, but the text has some sections in common with the Sabaite Typikon, and—to a lesser extent—that of Kasoulon and of Nikon of the Black Mountain. As these sources are almost contemporaneous, this might indicate a common model. As IRUWKHWUDGLWLRQWKDWWKH6LQDL7\SLNRQUHÀHFWVLWVHHPVFORVHUWRWKH6DEDLWH6LJQL¿FDQWWKXVLVWKHH[SOLFLW mention of a diataxis for eating and drinking according to the practice of Jerusalem, as well as the absence of Stoudite saints in the synaxarion section. Finally, the unusual length of the liturgical instructions on the feast day dedicated to Saint Blasius (February 11thVHHPVWRFRQ¿UPD6DOHQWLQHRULJLQ7KLV6DLQWZDVFHOHEUDWHG more in the West than in the East, and his cult was—and still is—popular in several centres of Terra d'Otranto.

Twelve folia from the Typikon are palimpsest and come from three different original manuscripts: a 10thcentury Parakletike copied in a provincial (Southern-Italian?) upright pointed majuscule; fragments from a Kanon on Saint Eupraxia in sloping pointed majuscule that were surely copied after the beginning of the 9th century and that are otherwise only attested in the late 11thFHQWXU\&U\SWǻĮ;,LWVHOIFRSLHGLQ\*URWWDIHUUDta; and an 11thFHQWXU\FROOHFWLRQRI4XHVWLRQVDQG\$QVZHUVLGHQWL¿FDWLRQVWLOOSURYLVLRQDOZKRVHPLQXVFXOH writing recalls the Salentine *style rectangulaire aplati ou écrasé*. The impression is therefore that the reused folia did not come from very far away, but rather from Southern-Italian centres.611

7KHIDFWWKDWLWLVSRVVLEOHWRORFDOL]HWKHVFULSWVXVHGWRZULWHWKH*scriptiones inferiores* helps to improve our NQRZOHGJHRIHDUO\6RXWKHUQ,WDOLDQHVSHFLDOO\6DOHQWLQHPDQXVFULSWVVSHFL¿FDOO\IRUWKHSHULRGEHIRUHWKHth FHQWXU\FKDUDFWHUL]HGE\VFDUFLW\RIHYLGHQFH\$VDOUHDG\PHQWLRQHGWKHROGHVWNQRZQ6DOHQWLQHVFULSWVW\OHLV the minuscule *rectangulaire aplati ou écrasé*ZKLFKLV¿UVWDWWHVWHGLQDGDWHGPDQXVFULSWRI3DUJU<sup>612</sup>

We do not know when the Euchologion Sin. gr. 966 + Sin. gr. NF M 21 [A] + Sin. gr. NF M 68 [B] + Bryn Mawr 2012.11.98 [C] entered Saint Catherine's manuscript collection and in what condition. We also do not know whether it was actually used during the liturgy: the few Arabic annotations visible in the margins—unfortunately impossible to date—might have been added once the manuscript was already in the Monastery, but they do not seem to be related to the content of the manuscript. It might have been a gift, or else the personal prayer book of a Southern-Italian monk who lived for a certain period at Saint Catherine's: after all, monks

<sup>609</sup> CANART – LUCÀ, Codici greci 29 have already noted that the most recent *scriptiones inferiores* of Salentine codices also display Salentine characteristics, and, if not Salentine, Italo-Greek. The Typikon underneath Sin. gr. 966 + Sin. gr. NF M 21 [A] + Sin. gr.

NF M 68 [B] + Bryn Mawr 2012.11.98 [C] seems to belong to this tradition. 610 PARENTI, Tipologie 48 writes: 'non si conoscono libri liturgici di Terra d'Otranto anteriori al XII secolo'. We might be dealing with one of these. 611 It has been noted that the oldest layers of Southern-Italian palimpsests usually display writings that seem to originate from Con-

stantinople or from the Levant, but the presence of Italo-Greek writings is also attested: ARNESANO, Libri inutiles 192 n. 8; CANART– LUCÀ, Codici greci 29; I. HUTTER, Patmos 33 im Kontext. *RSBN* n.s. 46 (2009) 122; JACOB, Culture grecque 55–56. 612 JACOB, Les écritures; LUCÀ, Scritture e libri in Terra d'Otranto.

coming from Southern Italy were active members of the Monastery. For instance, we learn from the colophon of manuscripts Sin. gr. 595 (Diktyon 58970) + 624 (Diktyon 58999)613 (two Menaia which were part of a set of four) that in 1048, on the order of hieromonachos Askepastos from Calabria who was himself a monk at Saint Catherine's, this set of books was broken up into twelve volumes. Moreover, the Euchologion Sin. gr. 966 + Sin. gr. NF M 21 [A] + Sin. gr. NF M 68 [B] + Bryn Mawr 2012.11.98 [C] is not the only Southern-Italian manuscript at Saint Catherine's: there are at least eleven more,614 and two of these are Salentine, namely Sin. gr. 193 (Tetraevangelion with commentary dated 1124), and Sin. gr. 1201 + Sin. gr. NF M 186 + Petropol. gr. 114 (Etymologicum Gudianum, 13th century).615

What is certain is that at some point in its history—at the latest in 1734 when the Marthales Library was built—the main bulk of the Euchologion was brought to the newly constructed library and assigned the shelfmark Sin. gr. 966, while a number of loose quires (nowadays catalogued with the shelfmarks Sin. gr. NF M 21 and Sin. gr. NF M 68) were left behind in a room under the Chapel of Saint George along the monastery's northern wall, the place where the New Finds were discovered in 1975. The quire currently catalogued as Bryn Mawr 2012.11.98 [C] was purloined and brought to the United States with other Greek Sinai manuscripts, probably at the beginning of the 20th century.616 It was possibly donated to Bryn Mawr College in 1951 by Howard Lehman Goodhart (1884–1951), who bequeathed to the college library an additional number of Syriac and Arabic manuscripts of Sinaitic origin.6176RPHZKHUHLQWKHSURFHVVDQXQGH¿QHGQXPEHURITXLUHVZHQWPLVVing, and the possibility cannot be excluded that more of them may surface again among the Sinai New Finds.

 <sup>613</sup> Specimina Sinaitica 26–28. 614 They are: Sin. gr. 1598 + Sin. gr. 2095 + Petropol. gr. 54 (Diktyon 59973 + Diktyon 60470 + Diktyon 57124), Sin. gr. 193 (Diktyon 58568), Sin. gr. 223 + Petropol. gr. 289 (Diktyon 58598 + Diktyon 57361), Sin. gr. 234 + Petropol. gr. 297 (Diktyon 58609 + Diktyon 57369), Sin. gr. 401 (Diktyon 58776), Sin. gr. 416 + Sin. gr. NF M 177 (Diktyon 58791 + Diktyon 61004), Sin. gr. 422 (Diktyon 58797), Sin. gr. 522 (Diktyon 58897), Sin. gr. 1201 + Sin. gr. NF M 186 + Petropol. gr. 114 (Diktyon 59576 + Diktyon 61013 *+* Diktyon 57185), Sin. gr. 699 [*scriptio inferior:* Pentekostarion] (Diktyon 59074), Sin. gr. NF M 130 [*scriptio inferior:*  John Klimax, *Ladder*] (Diktyon 60957). The last two were attributed to Southern Italy by Pasquale Orsini during the *Sinai Pa-*

*limpsests Project* and require further investigation. 615 G. ROSSETTO, From West to East: Evidence for Southern-Italian Manuscript Culture in Saint Catherine's Monastery in the Sinai. Unpublished paper presented at IMC – Leeds, July 2nd–5th, 2018. I have been working on the relationship between Southern Italy and the Sinai within the frame of the Wittgenstein-Project *Mobility, Microstructures and Personal Agency*):)=OHGE\ Claudia Rapp. In my current project (FWF T 1192-G) I further explore Sinai manuscripts of Southern-Italian origin, with a special focus on Euchologia. 616 \*HRUJL3DUSXORYKDVLGHQWL¿HG IRXU IXUWKHUPDQXVFULSW IUDJPHQWVRI6LQDLWLFRULJLQLQ%U\Q0DZU&ROOHJHFROOHFWLRQLH%U\Q

Mawr 2012.11.108 [Diktyon 76666] (originally part of Sin. gr. 596 [Diktyon 58971]), Bryn Mawr 2012.11.91 [Diktyon 76663] (originally part of Sin. gr. 926 [Diktyon 59301]), Bryn Mawr 2012.11.105 [Diktyon 76659] (originally part of Sin. gr. NF M 134 [Diktyon 60961], Bryn Mawr 2012.11.107 [Diktyon 76662] (originally part of Lond. Add. 20004 [Diktyon 38983]. See G. PARPU-LOV, Membra disiecta Sinaitica Graeca. *Fragmentology* 5 (2022). 617 The Goodhart family had strong ties with Bryn Mawr College, and bequeathed to it around 600–900 historic books (incunabula,

manuscripts, prints etc.). Goodhart's daughter, Phyllis Walter Goodhart Gordon (1913–1994), was studying Latin there in 1935 and later became an important Renaissance scholar. Her graduation in 1935 offers a *terminus post quem* for the acquisition of the Greek manuscripts, since this is when both she and her father effectively started their collecting activities. It is thus safe to say that the Bryn Mawr collection of Greek manuscripts were part of the Goodhart collection between 1935 (or later) and 1951. Their collection has its origin in the aim of furthering Phyllis's research. As with the Oriental manuscripts, however, the Greek acquisitions do not seem to have belonged to her core interests. One of the sources of the Goodhart collection was the collection of Arnold Mettler-Specker (1867–1945). I thank Peter Tarras for detailed information on manuscript fragments at Bryn Mawr College and their history.

## CONCLUSION

The library of the Monastery of Saint Catherine in the Sinai desert not only holds one of the oldest collections of Greek manuscripts in the world, but it is also a very rich repository of palimpsests. It preserves over 170 UHZULWWHQPDQXVFULSWVLQHOHYHQGLIIHUHQWODQJXDJHV7KH\KDYHEHHQLGHQWL¿HGRQWKHEDVLVRIFDWDORJXHVDQG LQPDQ\FDVHVTXLWHE\FKDQFHLQOHD¿QJWKURXJKWKHPDQXVFULSWV618 During the *Sinai Palimpsests Project*  (2009–2016) of the Early Manuscripts Electronic Library (EMEL), 74 palimpsests currently housed at the monastery have been imaged and individually examined by a number of scholars.

7KH¿UVWWZRFKDSWHUVRIWKLVPRQRJUDSKGHDOZLWKWKH\*UHHNSDOLPSVHVWVRI6DLQW&DWKHULQH¶VLQFOXGLQJ an explanation of technical aspects such as multispectral imaging capture and digital image processing. They are based on the data collected during the *Sinai Palimpsests Project*, but concern not only those manuscripts which were subject to the imaging process, but also those not selected for imaging. The Sinai palimpsests are DUUDQJHGLQIRXUSUHOLPLQDU\LQYHQWRULHVZKLFKDUHORFDWHGDWWKHHQGRIWKHVHFRQGFKDSWHU7KH¿UVWOLVWVWKH palimpsests with Greek *scriptio superior*; the second records those with Greek *scriptio inferior*; the third and PRUHGHWDLOHGRQHGHVFULEHVWKH\*UHHNWH[WVLGHQWL¿HGLQWKHSDOLPSVHVWVZKLOHWKHODVWRIIHUVDVKRUWFDWDORJXH RIWKHQHZO\LGHQWL¿HG*membra disiecta sinaitica*.

7KHFROOHFWHGGDWDDOORZXVWRGUDZDQXPEHURIJHQHUDOFRQFOXVLRQV:H¿QGSDOLPSVHVWVZLWK\*UHHN *scriptio superior* at Sinai. In order to write new texts, Greek scribes recycled books written in six different languages, namely Arabic, CPA, Ethiopic, Greek, Latin and Slavonic, amounting to more than half the languages found in the lower layers of Sinaitic palimpsests. Greek*—*at 82%*—*is the most common among the erased languages. In most cases (80%), Greek texts overwrite other Greek texts exclusively. In only 12% of cases do Greek texts supplant texts written in Greek and another language. Even less frequently (6%) do Greek texts overlay texts not written in Greek.

Most of the Sinaitic palimpsests with Greek *scriptio superior* were produced either around the ninth century, or between the 12th and the 14th centuries. Where most of the palimpsests were copied is largely unknown and requires further investigations. This gap in the record is largely due to the scarcity of manuscripts with subscriptions or other relevant information. Regarding the content of texts preserved in the upper layers of these manuscripts, the vast majority (76%) contain various kinds of liturgical texts, while classical literature is not present at all.

94 Sinai palimpsests contain at least one text in Greek as *scriptio inferior*. The patterns of this reuse indicate that these Greek texts and their parchment were available to communities speaking Arabic, CPA, Georgian, Slavonic, Syriac and—above all—Greek. While 80% of the manuscripts have only Greek texts as *scriptiones inferiores*, the remaining 20% have as *scriptiones inferiores* texts in Greek and other languages, with in one FDVHXSWR¿YHGLIIHUHQWODQJXDJHVRFXUULQJLQWKHVDPHFRGH[7KHPRVWFRPPRQFRPELQDWLRQRIODQJXDJHV in the *inferiores* is Greek with CPA.

For my analysis of the patterns of parchment reuse, script styles, date, origin, and content of Greek *inferiores*, I focused on the 32 palimpsests with their 92 Greek textual units that fell within the remit of the *Sinai Palimpsests Project*. This number of textual units does not represent the number of erased original manuscripts, since—as Appendix 4 shows (*membra disiecta sinaitica*)—multiple textual units can be *membra disiecta* of the same original manuscript. This means that the erased original manuscripts were far fewer than 92. The original manuscripts that have been reconstructed so far (re-joined *membra disiecta sinaitica*) are listed in Appendix 4.

Most of the textual units (86) originated in parchment codices, and the remaining six come from parchment scrolls. The most common way of reusing sheets of old codices as attested in the Sinai palimpsests collection

<sup>618</sup> )RULQVWDQFH,KDYHLGHQWL¿HGVL[SDOLPSVHVWVDPRQJWKH1HZ)LQGVZKLFKHVFDSHG1LNRORSRXORVH\H\*UHHN1HZ)LQGV7KH\DUH Sin. gr. NF MG 53, Sin. gr. NF MG 82, Sin. gr. NF M 9, Sin. gr. NF M 22, Sin. gr. NF M 30, Sin. gr. NF M 68 (four unfoliated quires).

#### 266 Conclusion

was to take individual parchment folia, rotate them through 90°/270°, cut them in half and reuse them as bifolia. Reusing old bifolia as such was also quite common. If parchment scrolls were reused, the scribe would cut them in order to prepare them for use as bifolia. Moreover, one fourth (25%) of the manuscripts with Greek undertexts analysed during the *Sinai Palimpsests Project* were prepared using double palimpsest parchment.

The vast majority of the undertexts were copied around the sixth century, and then again around the ninth. A good proportion (68%) is written in majuscule and constitute therefore valuable new evidence for the study of the evolution of this kind of script. As for types of majuscules in use, the most widespread are the biblical and the sloping pointed majuscule. Less common among the Sinai palimpsests are the Alexandrian majuscule and the upright pointed majuscule. Another 19 textual units are written in minuscule and a further ten in mixed script. For only a third of the textual units has a place of origin been suggested. For the most part, these were copied in the Sinaitic-Palestinian area, Syria, and Southern Italy. Regarding the content of the *inferiores*, Christian religious works are clearly dominant (87%), with a very much smaller percentage of classical literature DQGDVFDWWHULQJRIDV\HWXQLGHQWL¿HGWH[WV\$PRQJWKH&KULVWLDQZRUNVOLWXUJLFDODQGELEOLFDODUHPRVW frequent, followed by homiletical and theological works.

Even though fewer in number, fragmentary works from classical antiquity (medical, botanical and mythological) are also present.6197KHVHZHUHDOOFRSLHGLQWKH¿IWK±VL[WKFHQWXU\DQGWKHQUHSODFHGZLWK\$UDELFZRUNV between the end of the ninth and the beginning of the tenth century. Three of the surviving fragments are medical works from the *corpus Hippocraticum* (*Epidemiae*, *Regimen*, *Letters*) and predate the oldest attestations of these texts by approximately four centuries. Codicological and palaeographical features suggest that these three textual units originate from the same manuscript as two other previously unknown medical texts which are found in the same manuscript (Sin. ar. NF 8): a "Treatise on medical terms" and "Recipes for different diseases", the latter probably by the second-century physician Antyllus. Sin. ar. NF 8 also contains one folio from a botanical work that preserves the drawings of the plants Adianton and Phileterion, both accompanied by short captions. Moreover, underneath the Arabic lines of Sin. ar. NF 66 is a previously unknown mythological SRHPLQKH[DPHWHUVPHQWLRQLQJ²DPRQJRWKHUV²=HXV3HUVHSKRQHDQG'LRQ\VXV<sup>620</sup>

,QWKH6LQDLFROOHFWLRQRI\*UHHNPDQXVFULSWVOLWXUJLFDODQGWKHRORJLFDOERRNVSUHYDLO\$PRQJWKHVHZH¿QG the Euchologia (prayer books), which form the focus of the third chapter of this monograph. The combined LQYHVWLJDWLRQRIGHVFULSWLRQVRI6LQDL(XFKRORJLDLQFDWDORJXHV\*DUGWKDXVHQ%HQHãHYLþ'PLWULHYVNLM1LNRlopoulos), of digital images of the codices (Library of Congress' and National Library of Israel's websites), DQGRIPDQXVFULSWVVWXGLHGRQVLWHKDVOHGWRWKHLGHQWL¿FDWLRQRIDWRWDORI\*UHHN(XFKRORJLDFRPSOHWHRU IUDJPHQWDU\FRSLHGEHIRUH²LHEHIRUH\*RDU¶V¿UVWHGLWLRQRIWKH³(XFKRORJLRQ´²LQFRGH[IRUP7KLV PDNHV6DLQW&DWKHULQH¶VWKHODUJHVWNQRZQFROOHFWLRQRI%\]DQWLQHSUD\HUERRNVLQH[LVWHQFH7KHSUD\HU ERRNVDUHOLVWHGDQGEULHÀ\GHVFULEHGLQWKH\$SSHQGL[ORFDWHGDWWKHHQGRIWKHFKDSWHU

Only one Euchologion was surely copied at Saint Catherine's (Sin. gr. 980), while most of the others came from abroad (especially from Palestine, Syria, Egypt, and Crete), brought by monks, inherited by metochia, or offered as votive gifts. The vast majority of Euchologia manuscripts preserved at Saint Catherine's date to the 11th–12th and 14th–16th centuries. Ten (15%) contain a colophon that precisely indicates the date of copying. Ownership entries and marginal notes by later owners provide information about their origins, the point at which they entered the collection, and details of ownership. Examples are *ex-libris* left by Sinai archbishops (e.g. in Sin. gr. 2045) and monks' personal notes (e.g. in Sin. gr. 977).

With regard to the current number of Euchologia at the monastery, it is important to state that this number is approximate and may be an overestimate: it is in fact decidedly possible that fragmentary manuscripts iden-WL¿HGDV(XFKRORJLDLQWKH\*UHHN1HZ)LQGV correspond to missing sections of Euchologia manuscripts in the 2OG&ROOHFWLRQ7ZRH[DPSOHVFRQVLGHUHGKHUHIRUWKH¿UVWWLPHSHUWDLQWRWKH(XFKRORJLD6LQJUDQG6LQ JUVLQFH,LGHQWL¿HGDQXPEHURIORRVHTXLUHVRULJLQDOO\EHORQJLQJWRWKHVHWZRPDQXVFULSWVDPRQJWKH New Finds.

The last three chapters of this book (chapters four to six) are devoted to the analysis of three manuscripts belonging to the Sinai Greek collection, which share the characteristic of being prayer books written on top of recycled parchment sheets. For each manuscript, both *scriptiones superiores* and *scriptiones inferiores* have

<sup>619</sup> ROSSETTO, Classical Texts. 620 ROSSETTO, Fragments from the Orphic Rhapsodies?; ROSSETTO ET AL., A Revised Text.

EHHQLQYHVWLJDWHG7DNHQWRJHWKHUWKHVHWKUHHPDQXVFULSWVGHPRQVWUDWHWKHKDSKD]DUGQDWXUHRIWKHVHOHFWLRQ of texts for erasure, and give an indication of how parchment sheets circulated as writing material.

&KDSWHUIRXUWXUQVWRWKH(XFKRORJLRQ6LQJU,KDYHLGHQWL¿HGIXUWKHUIROLDDQGTXLUHVDPRQJWKH1HZ Finds which were originally part of it, namely Sin. gr. NF M 11, Sin. gr. NF M 22, Sin. gr. NF M 79. This prayer book was written in the second half of the 12th century, probably in Cyprus or Syria/Palestine. Its copyist also decorated and corrected the manuscript, in all probability for his private use.

In order to produce the Euchologion, he had recourse to recycled, badly-shaped, and poorly-worked parchment. The greater part of Sin. gr. 960 + Sin. gr. NF M 11 + Sin. gr. NF M 22 + Sin. gr. NF M 79 is palimpsest. The recycled sheets were reused in their original state, only slightly trimmed at the edges. The palimpsest folia originate from two different liturgical manuscripts.

7KHROGHULVD6WLFKHUDULRQ7KLVOLWXUJLFDOWH[WLVSURYLGHGZLWK3DOHR%\]DQWLQHPXVLFDOQRWDWLRQGDWLQJ to the second half of the 11th century. This musical notation of Palestinian origin was used until the mid 12th FHQWXU\ZKHQWKH0LGGOH%\]DQWLQHGLDVWHPDWLFQRWDWLRQSUHYDLOHG7KLVQRWRQO\H[SODLQVZK\WKH6WLFKHUDUion was chosen for erasure, but also sets a possible *terminus post quem* for the overtext: the middle of the 12th century.

The second erased liturgical manuscript preserves sections from the Liturgy of Saint Basil and the Liturgy RIWKH3UHVDQFWL¿HG\*LIWV,WLVOLNHO\WKDWWKHVHSDOLPSVHVWOHDYHVZHUHRULJLQDOO\SDUWRID(XFKRORJLRQPDQXscript datable to the early 12th century and copied in Cyprus or Palestine. This was copied only 50 years before the Euchologion of the *scriptio superior*.

7KH¿IWKFKDSWHUFRQFHUQV6LQJUDSUD\HUERRNWKDWZDVFRSLHGLQWKHVHFRQGKDOIRIWKHth century, likely in Palestine. This Euchologion was in use for several centuries, by Greek and Arabic speakers. Indeed, its PDUJLQVDUH¿OOHGZLWKDQQRWDWLRQVPDGHE\DWOHDVW¿YHXVHUVDFWLYHGXULQJWKHth and 14th centuries. These notes tell of the history of the manuscript. For instance, an Arabic note states that the manuscript belonged to the church of Saint Elijah, the last station for pilgrims before the ascent to Mount Sinai and nowadays a ruin.

One of the manuscript's users replaced a damaged or lost quire, employing palimpsest and double-palimpsest parchment for a total of six folia. To do this, he employed folia originating from three different manuscripts, one of which was already palimpsest. He recycled the parchment sheets in three different ways: in the ¿UVWFDVHKHGLYLGHGDELIROLRLQWZRWRREWDLQWZRLQGLYLGXDOIROLDWKHQFXWRQHRIWKHIROLDLQKDOIKRUL]RQWDOO\ and rotated it through 180°; in the second cases he divided a bifolio in two to obtain two individual folia, then rotated one folio through 90°/270°; in the third case, he simply rotated a bifolio through 180°. The time span between the *scriptio superior* and the *scriptiones inferiores* ranges from one to two hundred years.

The palimpsest folia originate from homiletical and hymnographical manuscripts. Among these are passages from the homily *De imperio, potestate et gloria* by Pseudo-Chrysostom with marginal annotations, an otherwise unknown Kanon on Saint Nicholas, Troparia for Saint Macrina the Younger (including one sticheron that was not previously attested), and the *Kanon on Saints Peter, Andrew, and Dionysius* by Joseph the Hymnographer.

7KH¿QDOFKDSWHURIWKHPRQRJUDSKGHDOVZLWK6LQJUZKRVH*disiecta membra*,KDYHLGHQWL¿HGDPRQJ the Sinai New Finds and in the United States (Bryn Mawr College, Pennsylvania). They are: Sin. gr. NF M 21, Sin. gr. NF M 68 and Bryn Mawr 2012.11.98. This prayer book was copied in Salento in the second half of the 12th century. Approximately half of the folia concerned are palimpsest and come from three different original manuscripts. One of these was itself palimpsest and its folia in turn came from three separate original manuscripts. The scribe reused the parchment sheets in two different ways: keeping them in their original format while slightly trimming the margins, or folding one folio in two to obtain a new bifolio.

The erased folia preserve liturgical and theological texts: fragments from a Gospel Lectionary and a collection of ecclesiastical canons, and several folia from a liturgical monastic Typikon. This Typikon, like the Euchologion that lies above it, was a Southern-Italian production (Salento). It was written towards the end of the 11th or in the early 12th century, and as such it is one one of the oldest Salentine liturgical books in existence. There is no *verbatim* correlation with any of the existing Typika, although some of its sections are shared with the Sabaite Typikon, that of Kasoulon (Casole) and also that of Nikon of the Black Mountain. As far as its tradition is concerned, peculiarities of content make it closer to the Sabaite than the Stoudite Typikon.

A number of folia from the Typikon are themselves palimpsest and come from three different original manuscripts: a tenth-century Parakletike written in a provincial (Southern-Italian?) upright pointed majuscule; frag-

#### 268 Conclusion

ments from a Kanon on Saint Eupraxia, otherwise uniquely witnessed in the late 11thFHQWXU\&U\SWǻĮ;, itself written in Grottaferrata; and an 11thFHQWXU\ FROOHFWLRQ RI 4XHVWLRQV DQG\$QVZHUV LGHQWL¿FDWLRQ VWLOO provisional), also Salentine.

7KHSRVVLELOLW\RIORFDOL]LQJWKHVFULSWVRIWKH *inferiores* is of real value for our knowledge of early South-HUQ,WDOLDQHVSHFLDOO\6DOHQWLQHPDQXVFULSWVVSHFL¿FDOO\IRUWKHSHULRGEHIRUHWKHth century which is otherwise poorly documented.

We do not know when the three Euchologia at the heart of this investigation entered Saint Catherine's manuscript collection. Certainly, at some point in their history—at the latest in 1734 when the Marthales Library was built—the main bulk of the three were were brought to the newly constructed library and assigned the shelfmarks Sin. gr. 960, Sin. gr. 962, Sin. gr. 966, while their loose quires were left behind in a room under the Chapel of Saint George along the monastery's northern wall, the place where the New Finds were discovered in 1975. At the beginning of the 20th century, one quire (Bryn Mawr 2012.11.98) was discreetly removed and EURXJKWWRWKH8QLWHG6WDWHV\$QXQVSHFL¿HGQXPEHURITXLUHVDGGLWLRQDOO\ZHQWPLVVLQJWKRXJKLWFDQQRWEH excluded that more of these will come to light.

The investigation of the three Sinai Euchologia and their *disiecta membra* written on reused parchment is a contribution to the history of the Sinai collection, with particular relevance to research on Euchologia and palimpsests. While there have been studies of individual palimpsest manuscripts, I have attempted to contextu-DOL]HWKHVHWKUHHH[DPSOHVZLWKLQWKHFRQWH[WERWKRIWKHOLEUDU\FROOHFWLRQDQGLWVSDOLPSVHVWV,QWKHVHWHUPV this monograph marks the starting point of a broader approach to be directed both at collections of Euchologia and the palimpsests preserved at Saint Catherine's.

,QUHODWLRQWRWKH(XFKRORJLDVSHFL¿FDOO\WKLVVWXG\KDVLOOXPLQDWHGWKHSRWHQWLDORIFRGLFRORJLFDODQGSDOaeographical research in conjunction with a thorough analysis of content. A comprehensive study of all Sinai Euchologia, both in the Old and New Collections, is now highly desirable, providing scope for a level of anal- \VLVWKDWJRHVEH\RQGLQGLYLGXDOVWXGLHVRIVSHFL¿FIDPRXVPDQXVFULSWVDVKDVPRVWO\EHHQYHQWXUHGWRGDWH This would allow new light to be shed on the origin and traditions of these prayer books, and the manner in which they entered the collection.621

As far as the palimpsests are concerned, it would seem very worthwhile to continue with detailed studies of individual palimpsests. It is to be hoped that a second phase of the *Sinai Palimpsests Project* will allow for all of the palimpsests in the collection to undergo multispectral imaging and the results to be made available RQOLQH7KLVLQYHVWLJDWLRQ RIWKUHH(XFKRORJLDLQGLFDWHVWKH EHQH¿WV RIPRUH H[WHQVLYH VWXGLHVWDNLQJLQWR consideration the entire collection of palimpsests to gain comprehensive insights into the practices of palimpsestation in different regions and at different times.

Another compelling point that has emerged from the study—especially in connection with one of the three palimpsest Euchologia—is the presence of Southern-Italian books at Saint Catherine's. How did it happen that the Salentine prayer book Sin. gr. 966 + Sin. gr. NF M 21 + Sin. gr. NF M 68 + Bryn Mawr 2012.11.98 came to the Sinai? It might have been a gift, or else the personal prayer book of a monk from Southern Italy, who somehow came to live for a certain period at Saint Catherine's. An analysis of contacts between Sinai and Southern Italy, primarily based on the handwritten evidence, seems a promising topic for further research.622

Finally, editions of the previously unattested texts recovered in the three palimpsest prayer books (e.g. the liturgical Typikon in Sin. gr. 966 + Sin. gr. NF M 21 + Sin. gr. NF M 68 and the fragmentary Kanon on Saint Nicholas in Sin. gr. 962) also constitute a *desideratum* for future research.

What this study has abundantly shown is that the in-depth study of individual palimpsest manuscripts from a monastic library requires a combined application of methods from codicology, palaeography and liturgical studies, and the availability of high-quality multispectral and processed images. Liturgical manuscripts written on recycled parchment, perhaps more than any other kind of manuscript, offer a unique and multi-layered perspective of the history of the production and use of manuscripts over many centuries.

 <sup>621</sup> Thanks to funding from the FWF, I have embarked on a three-year investigation of this topic: *Priests, Books and the Library at 6DLQW&DWKHULQH¶V 6LQDL* – FWF Project T 1192-G, KWWSVZZZRHDZDFDWHQLPDIRUHVHDUFKE\]DQWLQHUHVHDUFKFRPPXQLWLHV and-landscapes/euchologia-project/priests-books-and-the-library-at-saint-catherines-sinai7KLVZLOOVLJQL¿FDQWO\LPprove upon the preliminary remarks presented here on this important prayer-book collection. 622 For a preliminary investigation on this topic see ROSSETTO, From West to East.

# LIST OF FIGURES


#### **Sin. gr. 960 + Sin. gr. NF M 11 [A] + Sin. gr. NF M 22 [B] + Sin. gr. NF M 79 [C]**


#### 270 List of Figures


#### **Sin. gr. 962**


#### List of Figures 271

VR25-MB780IR (© Saint Catherine's Monastery, Sinai, Egypt)

**85** – f. 184v ORZHUSDUWOO±XQHGLWHGWURSDULRQLQFǼıİȕİȓĮȢ ҕįȚįȐıțҕ Įҕ ȜȠȢ ҕ ҕāਲȖȠȣȝȑȞȘ«3URFHVVHGLPDJHE\.HLWK.QR[ KTK\_sharpie\_WBUVG61-VIS (© Saint Catherine's Monastery, Sinai, Egypt)

#### **Sin. gr. 966 + Sin. gr. NF M 21 [A] + Sin. gr. NF M 68 [B] + Bryn Mawr 2012.11.98 [C]**


#### 272 List of Figures


# GLOSSARY OF TECHNICAL TERMS


## BIBLIOGRAPHY


ARRANZ, Infermi = M. ARRANZ, /HSUHJKLHUHGHJOLLQIHUPLQHOODWUDGL]LRQHEL]DQWLQD*OCP* 62 (1996) 295–352.


H. K. BRUGSCH, Mein Leben und mein Wandern. Berlin 1894.




FALCETTA, Rendel Harris = A. FALCETTA, The Daily Discoveries of a Bible Scholar and Manuscript Hunter. A Biography of James Rendel Harris (1852–1941). London 2018.



C. R. GREGORY, Tischendorf. *Bibliotheca Sacra* 33 (1876) 153–193.



JAVAXIŠVILI, 6LQLVPW LVN DUW XO[HOQDFHUW DDƥFHULORED I. JAVAXIŠVILI6LQLVPW LVN DUW XO[HOQDFHUW DDƥFHULOREDTbilisi 1947.



PALLASਝȡȤĮȚȠȜȠȖȚțȁİȚIJȠȣȡȖȚț 'PALLASਝȡȤĮȚȠȜȠȖȚțȁİȚIJȠȣȡȖȚț*EEBS* 20 (1950) 265–313.



RENDEL HARRIS, Biblical Fragments = J. RENDEL HARRIS, Biblical Fragments from Mount Sinai. London 1890.



## INDEX OF MANUSCRIPTS

#### **Athens**

ǼșȞȚțǺȚȕȜȚȠșțȘIJȘȢǼȜȜįȠȢ1DWLRQDO/LEUDU\RI\*UHHFH 1910 (Diktyon 3943): 172 n. 353

#### **Athos**

ȂȠȞȒǺĮIJȠʌİįȓȠȣ0RQDVWHU\RI9DWRSHGL 555 (Diktyon 18699): 171 n. 353

ȂȠȞȒȂİȖȓıIJȘȢȁĮȪȡĮȢ0RQDVWHU\RI\*UHDW/DYUD D 75 (Diktyon 27386): 185 n. 407 D 76 (Diktyon 27387): 185 n. 407

#### **Birmingham**

University of Birmingham, Cadbury Research Library *Mingana*  syr. 659: 65, 94

#### **Bryn Mawr**

Bryn Mawr College Library 2012.11.91 (Diktyon 76663): 263 n. 616 2012.11.98 (Diktyon 76670): 51, 54, 61, 63, 93, 99, 100 n. 223, 102, 197–263, 267, 268 2012.11.105 (Diktyon 76659): 263 n. 616 2012.11.107 (Diktyon 76662): 263 n. 616 2012.11.108 (Diktyon 76666): 263 n. 616

#### **Cambridge**

Cambridge University Library *Add.* 1879.5 (Diktyon 77955): 21 n. 50, 24 n. 73, 58, 74, 93, 94

#### **Collegeville, Minnesota**

+LOO0XVHXP 0DQXVFULSW/LEUDU\+00/ ms. frg. 32: 58, 59, 93

#### **Durham (NC)**

Duke University, David M. Rubenstein Rare Book and Manuscript Library

*K. W. Clark collection* 

19 + 20 (*Galàtone Euchologion*) (Diktyon 13634 + 13635): 215 n. 473, 216 n. 477, 217 n. 482, 220 n. 494, 221 n. 501, 222 n. 502–503, 224 n. 510

#### **El-Escorial**

Real Biblioteca

ȋ,9\$QGUpV'LNW\RQQQ 483, 218 n. 485, 219 n. 489–490, 220 n. 492, 221 n. 500

#### **Florence**

%LEOLRWHFD0HGLFHD/DXUHQ]LDQD *Plut.*  4.16 (Diktyon 15932): 166 5.22 (Diktyon 15970): 171 n. 353 10.15 (Diktyon 16137): 244 72.22 (Diktyon 16651): 214

Biblioteca Riccardiana 82 (Diktyon 17081): 218 n. 485

#### **Grottaferrata**

Biblioteca della Badia Greca īȕ,,'LNW\RQQ īȕ,9'LNW\RQQ īȕ9,,'LNW\RQQQ 219 n. 490 īȕ;'LNW\RQQ īȕ;,'LNW\RQ īȕ;,9'LNW\RQQ īȕ;;'LNW\RQ ǻĮ;,'LNW\RQ ǻȖ9'LNW\RQ =Įǿǿ'LNW\RQ

#### **Harvard**

Harvard University, Houghton Research Library syr. 171: 65, 93

#### **Heraklion**

ǿıIJȠȡȚțȩȂȠȣıİȓȠȀȡȒIJȘȢ,0.+LVWRULFDO0XVHXP 667 (Diktyon 72935): 106

#### **Istanbul**

ȆĮIJȡȚĮȡȤȚțȒǺȚȕȜȚȠșȒțȘ3DWULDUFKDO/LEUDU\ *Panagia* 142 (Diktyon 33787): 172 n. 353

#### **Jerusalem**

ȆĮIJȡȚĮȡȤȚțȒǺȚȕȜȚȠșȒțȘ3DWULDUFKDO/LEUDU\ *Panagiou Taphou*  39 (Diktyon 35276): 171 n. 353 467 (Diktyon 35699): 105

#### **Kyiv**

ɇɚɰɿɨɧɚɥɶɧɚɛɿɛɥɿɨɬɟɤɚɍɤɪɚʀɧɢɿɦɟɧɿȼȱȼɟɪɧɚɞɫɶɤɨɝɨ Vernadsky National Library of Ukraine (NBUV) *Ɏ* 17 (Diktyon 37330): 66, 91, 94

#### **Krakow**

%LEOLRWHND-DJLHOORĔVND Berol. graec. quart. 45 (347) (Diktyon 9214): 99, 172 n. 355 Berol. graec. quart. 65 (367) (Diktyon 9234): 26

#### **Leipzig**

#### Universitätsbibliothek

gr. 1 (*Codex Friderico-Augustanus*) (Diktyon 38316): 20–21 n. 49

#### 288 Index of Manuscripts


#### **London**

British Library *Add.* 20004 (Diktyon 38983): 263 n. 616 26113 (Diktyon 39051): 248 n. 571, 251 34060 (Diktyon 39106): 171 n. 353 39602 (Diktyon 39181): 246 43725 (*Codex Sinaiticus*) (Diktyon 39225): 20

#### *Or.*

5020: 66, 94 8609/II: 65, 93 8610/II: 65, 94

#### **Messina**

Biblioteca Universitaria *San Salvatore* gr. 51 (Diktyon 40712): 251 gr. 115 (Diktyon 40776): 231 n. 529, 239 n. 544, 244 gr. 116 (Diktyon 40777): 159

#### **Meteora**

ȂȠȞȒȂİIJĮȝȠȡijȫıİȦȢ0RQDVWHU\RIWKH7UDQV¿JXUDWLRQ 253 (Diktyon 41663): 143

#### **Milan**

Biblioteca Ambrosiana G 8 sup. (Diktyon 42796): 171 n. 353

#### *Chabot*

26: 65, 93 27: 65, 93 30: 65, 93

#### **Modena**

Biblioteca Estense Į:'LNW\RQ

#### **Moscow**

Ƚɨɫɭɞɚɪɫɬɜɟɧɧɵɣ ɢɫɬɨɪɢɱɟɫɤɢɣ ɦɭɡɟɣ 6WDWH +LVWRULFDO Museum *Sinod.*  gr. 397 (Vlad. 316) (Diktyon 44022): 171 n. 353

Ɋɨɫɫɢɣɫɤɚɹ ɝɨɫɭɞɚɪɫɬɜɟɧɧɚɹ ɛɢɛɥɢɨɬɟɤɚ 5XVVLDQ 6WDWH Library *Ɏ*

gr. 27 (Sevastianov 474) (Diktyon 44295): 96 n. 188, 172 n. 355

#### **Munich**

Bayerische Staatsbibliothek arab. 1066: 57, 93 clm 18628: 20 n. 43

#### **Naples**

%LEOLRWHFDQD]LRQDOH9LWWRULR(PDQXHOH,,, II C 7 (Diktyon 46053): 171 n. 353

#### **Oslo**

The Schøyen collection 579: 57, 93 2530 (ex-Schøyen): 65, 93

#### **Oxford**

Bodleian Library *Auct.* B subt. 5 (Diktyon 46967): 169

*Barocci* 77 (Diktyon 47364): 129 86 (Diktyon 47373): 171 n. 353 218 (Diktyon 47506): 129 223 (Diktyon 47511): 169

*Clarke* 47 (Diktyon 47784): 169

*Cromwell* 15 (Diktyon 47805): 171 n. 353

*Laud.*  gr. 80 (Diktyon 48302): 169

*Roe*  25 (Diktyon 48406): 129

Christ Church College 33 (Diktyon 48555): 129

New College 74 (Diktyon 48722): 129 80 (Diktyon 48728): 129

#### **Paris**

Bibliothèque nationale de France géorg. 30: 58, 59, 93 gr. 3 (Diktyon 49563): 256 n. 595, 262 gr. 85 (Diktyon 49647): 122 gr. 175 (Diktyon 49744): 244 gr. 234 (Diktyon 49806): 172 n. 355 gr. 633 (Diktyon 50214): 122 gr. 891 (Diktyon 50479): 122 gr. 1189 (Diktyon 50794): 122 gr. 1215 (Diktyon 50820): 151 syr. 382/I: 65, 93

*Coisl.* 213 (Diktyon 49354): 96 n. 188, 139, 177 n. 369, 178, 224

*Suppl. gr.*  905 (Diktyon 53591): 166 1248 (Diktyon 53912): 159 1272 (Diktyon 53936): 172 n. 353

#### **Patmos**

ȂȠȞIJȠȣǹȖȠȣǿȦȞȞȠȣIJȠȣĬİȠȜંȖȠȣ0RQDVWHU\RI6DLQW John the Theologian 689 (Diktyon 54928): 178 690 (Diktyon 54929): 178 703 (Diktyon 54942): 178

#### **Princeton**

Princeton University Library *Garrett* 2 (Diktyon 55609): 171 n. 353

#### **Rome**

Biblioteca Angelica gr. 39 (Diktyon 55946): 246 n. 569

#### Biblioteca Vallicelliana

C 97 II (Diktyon 56299): 216 n. 477 D 61 (Diktyon 56317): 240 n. 545

#### **Saint Petersburg**

Ɋɨɫɫɢɣɫɤɚɹɧɚɰɢɨɧɚɥɶɧɚɹɛɢɛɥɢɨɬɟɤɚ1DWLRQDO/LEUDU\RI Russia syr. 16: 58, 93

#### *Ɏ*

O. 151 (Diktyon 57941): 98, 101

#### *ĭ*

gr. 6 (Diktyon 57073): 58, 93 gr. 26 (Diktyon 57096): 58, 74, 93, 94 gr. 41 (Diktyon 57111): 58, 93 gr. 54 (Diktyon 57124): 263 n. 614 gr. 114 (Diktyon 57185): 51, 56, 61, 65, 93, 263 n. 614 gr. 226 (Diktyon 57298): 98 n. 203, 99, 220 n. 494 gr. 276 (Diktyon 57348): 66, 91, 94 gr. 289 (Diktyon 57361): 263 n. 614 gr. 297 (Diktyon 57369): 263 n. 614 gr. 323 (Diktyon 57395): 98, 103 gr. 348 (Diktyon 57420): 98, 103 gr. 367 (Diktyon 57439): 51, 61, 93 gr. 372 (Diktyon 57444): 50, 60, 93 gr. 418 (Diktyon 57490): 98, 104

#### **Sinai**

	- ar. 237: 57
	- ar. 514 (*Codex Arabicus*) (Diktyon 58317): 23, 41, 42, 57 n. 142, 67, 93
	- ar. 590: 57
	- ar. NF 8 (Diktyon 58318): 15 n. 13, 41 n. 127–128, 42, 43, 45, 46, 47, 57, 67–73, 93, 94, 266
	- ar. NF 27 (Diktyon 58319): 57, 71, 93, 94
	- ar. NF 28 (Diktyon 58320): 41 n. 128, 57, 67, 73, 93, 94
	- ar. NF 40 (Diktyon 58321): 57
	- ar. NF 57 (Diktyon 58322): 57, 58, 93, 94
	- ar. NF 66: 21 n. 50, 41, 43, 45, 47, 58, 74, 93, 94, 266
	- geo. 34: 34, 45, 58, 74, 93
	- geo. 49: 41, 42, 43 n. 130, 46, 58, 59, 75, 76, 78, 93, 94
	- geo. NF 19: 41, 42, 43, 59, 76, 77, 94

geo. NF 69 (Diktyon 58374): 59 geo. NF 97 (Diktyon 58375): 58, 59, 93 geo. NF frg. 72a: 59, 78 geo. NF frg. 73a: 41, 42, 46, 58, 59, 75, 78, 93, 94 gr. 193 (Diktyon 58568): 214, 229 n. 524, 263 n. 614 gr. 204 (Diktyon 58579): 99 gr. 212 (Diktyon 58587): 49, 59, 78, 79 gr. 223 (Diktyon 58598): 263 n. 614 gr. 234 (Diktyon 58609): 263 n. 614 gr. 264 (Diktyon 58639): 49, 59 gr. 383 (Diktyon 58758): 49, 59 gr. 401 (Diktyon 58776): 263 n. 614 gr. 402 (Diktyon 58777): 49, 59 gr. 416 (Diktyon 58791): 263 n. 614 gr. 422 (Diktyon 58797): 263 n. 614 gr. 429 (Diktyon 58804): 49, 59 gr. 439 (Diktyon 58814): 49, 60 gr. 441 (Diktyon 58816): 243 n. 557 gr. 446 (Diktyon 58821): 42, 43, 50, 55, 60, 64, 79, 70, 81, 93, 94 gr. 468 (Diktyon 58843): 38, 41, 42, 43, 50, 55, 60, 64, 79–82, 93, 94 gr. 501 (Diktyon 58876): 38, 50 gr. 516 (Diktyon 58891): 50, 60 gr. 522 (Diktyon 58897): 263 n. 614 gr. 596 (Diktyon 58971): 263 n. 616 gr. 601 (Diktyon 58982): 107 gr. 639 (Diktyon 59014): 97 n. 196 gr. 699 (Diktyon 59074): 43, 50, 60, 82, 83, 94, 263 n. 614 gr. 712 (Diktyon 59087): 97, 105 gr. 776 (Diktyon 59151): 251 gr. 779 (Diktyon 59154): 252 gr. 795 (Diktyon 59170): 251 gr. 799 (Diktyon 59174): 252 gr. 824 (Diktyon 59199): 250 n. 572, 252 n. 579 gr. 828 (Diktyon 59203): 251 n. 577 gr. 854 (Diktyon 59229): 107 gr. 925 (Diktyon 59300): 50, 60, 83 gr. 926 (Diktyon 59301): 263 n. 616 gr. 929 (Diktyon 59304): 38, 39, 41, 50, 60, 83, 84, 93 gr. 930 (Diktyon 59305): 38, 50 gr. 945 (Diktyon 59320): 107 gr. 957 (Diktyon 59332): 98, 101, 134 n. 265, 177 n. 369 gr. 958 (Diktyon 59333): 101, 134 n. 266, 139, 172 n. 355– 356, 177 n. 370, 178 gr. 959 (Diktyon 59334): 99, 101, 134 n. 267, 172 n. 355– 356, 173 n. 362, 177 n. 369 gr. 960 (Diktyon 59335): 13, 30 n. 117, 43, 51, 54, 60, 62, 63, 85, 93, 94, 96 n. 193, 100 n. 223, 101, 111–156, 177 n. 370, 178, 266, 267, 268 gr. 961 (Diktyon 59336): 101, 171 n. 349, 172 n. 355, 177 n. 369 gr. 962 (Diktyon 59337): 13, 20 n. 45, 42, 43, 51, 60, 85, 86, 102, 115 n. 234, 134 n. 266, 139, 157–196, 222 n. 502– 503, 267, 268 gr. 963 (Diktyon 59338): 102 gr. 964 (Diktyon 59339): 102 gr. 965 (Diktyon 59340): 102 gr. 966 (Diktyon 59341): 13, 33, 42, 43, 51, 54, 55 n. 141, 61, 63, 64 n. 150, 86, 87, 93, 94, 99, 100 n. 223, 102,

115 n. 234, 183 n. 397, 197–263, 266, 267, 268

gr. 967 (Diktyon 59342): 102 gr. 968 (Diktyon 59343): 97, 98, 103 gr. 970 (Diktyon 59345): 103 gr. 971 (Diktyon 59346): 103 gr. 972 (Diktyon 59347): 103 gr. 973 (Diktyon 59348): 98, 104, 134 n. 267, 220 gr. 974 (Diktyon 59349): 104 gr. 975 (Diktyon 59350): 104 gr. 977 (Diktyon 59352): 97, 104, 266 gr. 978 (Diktyon 59353): 104 gr. 979 (Diktyon 59354): 104 gr. 980 (Diktyon 59355): 97, 105, 266 gr. 981 (Diktyon 59356): 105 gr. 982 (Diktyon 59357): 105 gr. 983 (Diktyon 59358): 105 gr. 984 (Diktyon 59359): 97, 106 gr. 985 (Diktyon 59360): 106 gr. 986 (Diktyon 59361): 106 gr. 988 (Diktyon 59363): 106 gr. 989 (Diktyon 59364): 107 gr. 990 (Diktyon 59365): 107 gr. 991 (Diktyon 59366): 107 gr. 992 (Diktyon 59367): 97, 108 gr. 993 (Diktyon 59368): 108 gr. 994 (Diktyon 59369): 108 gr. 995 (Diktyon 59370): 108 gr. 996 (Diktyon 59371): 108 gr. 1006 (Diktyon 59381): 108 gr. 1036 (Diktyon 59411): 108, 172 n. 355–356, 183 n. 397 gr. 1037 (Diktyon 59412): 103 gr. 1097 (Diktyon 59472): 172 n. 356 gr. 1101 (Diktyon 59476): 172 n. 356 gr. 1106 (Diktyon 59481): 105 gr. 1201 (Diktyon 59576): 51, 56, 61, 65, 93, 263 n. 614 gr. 1220 (Diktyon 59595): 51, 61, 93 gr. 1593 (Diktyon 59968): 247 n. 571, 251 gr. 1598 (Diktyon 59973): 263 n. 614 gr. 1922 (Diktyon 60297): 57, 58, 93, 94 gr. 2025 (Diktyon 60400): 108 gr. 2027 (Diktyon 60402): 108 gr. 2045 (Diktyon 60420): 17 n. 22, 97, 109, 266 gr. 2053 (Diktyon 60428): 42, 43, 52, 61, 87 gr. 2067 (Diktyon 60442): 109 gr. NF E 64 (Diktyon 60811): 37, 56, 65 gr. NF M 3 (Diktyon 60830): 39, 53, 62 gr. NF M 5 (Diktyon 60832): 54, 62, 109 gr. NF M 9 (Diktyon 60836): 54, 62, 109, 265 n. 618 gr. NF M 10 (Diktyon 60837): 100, 109 gr. NF M 11 (Diktyon 60838): 51, 54, 60, 62, 63, 85, 93, 94, 96 n. 193, 100 n. 223, 101, 111–156, 178, 267 gr. NF M 21 (Diktyon 60848): 51, 54, 61, 63, 86, 87, 93, 94, 100 n. 223, 102, 197–263, 267, 268 gr. NF M 22 (Diktyon 60849): 51, 54, 60, 62, 63, 85, 93, 94, 96 n. 193, 100 n. 223, 101, 111–156, 178, 265 n. 618, 267 gr. NF M 25 (Diktyon 60852): 54, 63 gr. NF M 29 (Diktyon 60856): 54, 63 gr. NF M 30 (Diktyon 60857): 54, 63, 265 n. 618 gr. NF M 38 (Diktyon 60865): 38, 41, 54, 63 gr. NF M 39 (Diktyon 60866): 54, 56, 63, 64, 93 gr. NF M 42 (Diktyon 60869): 109 gr. NF M 48 (Diktyon 60875): 38, 41, 43, 55, 56, 63, 91, 93

gr. NF M 57 (Diktyon 60884): 109 gr. NF M 61 (Diktyon 60888): 109 gr. NF M 62 (Diktyon 60889): 110 gr. NF M 64 (Diktyon 60891): 55, 63 gr. NF M 65 (Diktyon 60892): 39, 55, 63 gr. NF M 68 (four unfoliated quires) (Diktyon 60895): 55 n. 141, 64 n. 150, 265 n. 618 gr. NF M 68 (ff. 1–8) (Diktyon 60895): 51, 54, 61, 63, 93, 100 n. 223, 102, 197–263, 267, 268 gr. NF M 69 (Diktyon 60896): 55, 64, 79, 81, 94 gr. NF M 70 (Diktyon 60897): 55, 64 gr. NF M 74 (Diktyon 60901): 55, 64 gr. NF M 77 (Diktyon 60904): 50, 55, 60, 64, 93 gr. NF M 78 (Diktyon 60905): 50, 55, 60, 64, 79, 81, 93, 94 gr. NF M 79 (Diktyon 60906): 51, 54, 60, 62, 63, 93, 96 n. 193, 100 n. 223, 101, 111–156, 178, 267 gr. NF M 82 (Diktyon 60909): 55, 64 gr. NF M 83 (Diktyon 60910): 38, 41, 55, 64 gr. NF M 84 (Diktyon 60911): 55, 64 gr. NF M 86 (Diktyon 60913): 110 gr. NF M 90 (Diktyon 60917): 38, 55, 56, 63, 93 gr. NF M 94 (Diktyon 60921): 56, 64 gr. NF M 98 (Diktyon 60925): 43, 56, 64, 91 gr. NF M 112 (Diktyon 60939): 54, 56, 63, 64, 93 gr. NF M 130 (Diktyon 60957): 43, 46 n. 131, 56, 64, 91, 263 n. 614 gr. NF M 134 (Diktyon 60961): 263 n. 616 gr. NF M 167 (Diktyon 60994): 56 gr. NF M 177 (Diktyon 61004): 263 n. 614 gr. NF M 186 (Diktyon 61013): 51, 56, 61, 65, 93, 263 n. 614 gr. NF M 211 (Diktyon 61038): 38, 56 JU1)Ȃ\*'LNW\RQQ gr. NF MG 8 (Diktyon 61046): 52, 53 n. 140, 61, 62 n. 149 gr. NF MG 14 (Diktyon 61052): 38, 41, 52, 61, 88 gr. NF MG 15 (Diktyon 61053): 52, 61 gr. NF MG 22 (Diktyon 61060): 100, 109 gr. NF MG 24 (Diktyon 61062): 38, 41, 42, 43, 52, 61, 89 JU1)Ȃ\*'LNW\RQ JU1)Ȃ\*'LNW\RQ JU1)Ȃ\*'LNW\RQ JU1)Ȃ\*'LNW\RQ n. 267, 265 n. 618, gr. NF MG 67 (Diktyon 61105): 100, 109 JU1)Ȃ\*'LNW\RQQ gr. NF MG 87 (Diktyon 61125): 58 JU1)Ȃ\*'LNW\RQQ JU1)Ȃ\*'LNW\RQ gr. NF X 2 (Diktyon 61192): 110 gr. NF X 34 (Diktyon 61224): 110 gr. NF X 54 (Diktyon 61244): 110 gr. NF X 64 (Diktyon 61254): 110 gr. NF X 83 (Diktyon 61273): 110 gr. NF X 90 (Diktyon 61280): 110 gr. NF X 207 (Diktyon 61397): 110 gr. NF X 248 (Diktyon 61438): 110 gr. NF X 270 (Diktyon 61460): 110 gr. NF X 310 (Diktyon 61500): 110 slav. 42: 65 slav. NF 17: 65 syr. 3A: 65, 93 syr. 7: 41, 65, 66 n. 153, 91, 93, 94

syr. 27 (Diktyon 60741): 41, 65, 94 syr. 30 (*Codex Syrus Sinaiticus*) (Diktyon 60742): 21, 23, 24, 25, 41, 46 n. 132, 65, 91, 92, 94 syr. 64: 66, 94 syr. 88: 66 syr. NF frg. 20: 65, 93 syr. NF frg. 65: 34 syr. NF frg. 71 syr. NF M4: 41, 66, 94 syr. NF M21: 41, 66 syr. NF M31: 66, 94 syr. NF M42: 35, 66, 92 syr. NF M60: 41, 66, 94 syr. NF M64: 41, 66, 92

#### *Chest*

I 55 (Diktyon 77931): 53, 62, 93

#### *Harris App.*

10 (Diktyon 58335): 66, 91, 94 19 (Diktyon 58344): 66 21 (Diktyon 58346): 66

#### **6R¿D**

ɐɟɧɬɴɪ ɡɚ ɫɥɚɜɹɧɨɜɢɡɚɧɬɢɣɫɤɢ ɩɪɨɭɱɜɚɧɢɹ ³ɉɪɨɮ ɂɜɚɧ Ⱦɭɣɱɟɜ´&HQWUHIRU6ODYR%\]DQWLQH6WXGLHV³3URI,YDQ'XMþHY´ D gr. 237 (Diktyon 62491): 172 n. 353

#### **Turin**

%LEOLRWHFD1D]LRQDOH8QLYHUVLWDULD B IV 34 (Diktyon 63734): 240 n. 545 C III 17 (Diktyon 63870): 206, 231 n. 529, 232, 239 n. 544, 240 n. 545–546, 241, 244, 262, 267

#### **Vatican City**

Biblioteca Apostolica Vaticana gr. 504 (Diktyon 67135): 186 n. 409 gr. 586 (Diktyon 67217): 186 n. 409 gr. 645 (Diktyon 67276): 122 gr. 1273 (Diktyon 67904): 216 n. 477 gr. 1287 (Diktyon 67918): 228 n. 521 gr. 1554 (Diktyon 68185): 134 n. 267 gr. 1613 (Diktyon 68244): 185 n. 407 gr. 1811 (Diktyon 68440): 209 n. 464, 210 gr. 1840 (Diktyon 68469): 151 gr. 1853 (Diktyon 68482): 188 n. 414 gr. 1863 (Diktyon 68492): 209 n. 464 gr. 1883 (Diktyon 68512): 172 n. 359 gr. 1912 (Diktyon 68541): 216 n. 477 gr. 1970 (Diktyon 68599): 172 n. 355 gr. 2005 (Diktyon 68634): 209 n. 464 gr. 2026 (Diktyon 68655): 228 n. 521 gr. 2137 (Diktyon 68767): 171 n. 353 gr. 2324 (Diktyon 68955): 218 n. 485 gr. 2325 (Diktyon 68956): 240 n. 545 gr. 2383 (Diktyon 69014): 216 n. 477 iber. 4: 58, 59, 93 sir. 647: 66, 94

*Barb.*  gr. 336 (Diktyon 64879): 95, 139, 177, 178, 183 n. 401, 220 n. 494 gr. 350 (Diktyon 64893): 240 n. 545 gr. 383 (Diktyon 64926): 240 n. 545 gr. 443 (Diktyon 64986): 200 n. 444, 209 n. 464, 210 n. 464, 216 n. 477, 217 n. 482–483, 218 n. 485, 220 n. 496, 221 n. 500–501, 222 n. 501, 224 n. 510 gr. 517 (Diktyon 65060): 228 n. 521 gr. 520 (Diktyon 65063): 219 n. 491, 228 n. 521 *Ott.* gr. 344 (Diktyon 65587): 131, 200 n. 444, 209 n. 464, 214,

216–224 gr. 434 (Diktyon 65677): 96 n. 188, 172 n. 355

#### *Pal.*

gr. 138 (Diktyon 65870): 190 n. 418

#### *Ross.*

736 (Diktyon 66433): 171 n. 353

#### **Venice**

%LEOLRWHFD1D]LRQDOH0DUFLDQD JU='LNW\RQ gr. II 117 (Diktyon 70279): 18 n. 24 gr. V 12 (Diktyon 70500): 143

#### **Verona**

Biblioteca Capitolare 133 (Diktyon 70778): 240 n. 545

#### **Vienna**

gVWHUUHLFKLVFKH1DWLRQDOELEOLRWKHN *hist. gr.* 73 (Diktyon 70950): 27

*Suppl. gr.* 116 (Diktyon 71580): 107

*theol. gr.*  63 (Diktyon 71730): 166 136 (Diktyon 71803): 143 n. 301, 144, 145 n. 306, 146–148, 150 n. 310 181 (Diktyon 71848): 150 n. 310

#### **Washington, DC**

Private collection *Archimedes Palimpsest* (Diktyon 8838): 13, 27 n. 88

#### **Lost or not localized**

Hiersemann 500/10: 65, 93 Hiersemann 500/48: 65, 94

#### **Papyri**

**Berlin** Staatliche Museen P. 6934 (LDAB 1296): 47 n. 137 P. 21137 (LDAB 1296): 47 n. 137

#### **Oxford**

Sackler Library P. Oxy. IX 1184 (LDAB 1291): 47 n. 137

## INDEX OF AUTHORS AND WORKS

Erotapokriseis: 86, 87, 227, 229, 239, 256–257

Erotianus, *Collection of Hippocratic Terms*: 47, 71

Akolouthiai: 50, 60, 82, 83

Anonymous, *Christian poem*: 75, 78, 94

— , *Life of Saint George*: 69 — , *Kanon on Saint Nicholas*: 85, 86, 184, 187–191, 196, 267, 268 — , *Mythological poem*: 47, 74, 266 — , *Treatise on medical terms*: 47, 70, 71, 94, 266 — , *Troparia for Saint Macrina the Younger*: 86, 184, 193–195, 196, 267 Antiochus of Palestine, *Exomologesis* (CPG 7844): 49, 59 — , *Letter to Eustathius* (CPG 7842): 49, 59 — , *Pandects* (CPG 7843): 49, 59, 88 Antyllus?, *Recipes for different diseases*: 47, 71, 94, 266 Archimedes, *The Method of Mechanical Theorems*: 13, 27 n. 88 — , *Stomachion*: 13, 27 n. 88 Aristotle, *Categories*: 13, 27 n. 88 Asketikon: 50, 60, 79–82, 93 ĺVHH3V\$WKDQDVLXVRI\$OH[DQGULD Basil of Caesarea, *Homily on Thanksgiving* (CPG 5011): 45, 72, 94 — , *Homilies on the Hexaemeron* (CPG 2835): 45, 89 — , *Homily on the Martyr Julitta* (CPG 2849): 45, 72, 94 — , */HWWHU* (CPG 2901.1): 260, 262 ĺVHH3V%DVLORI&DHVDUHD Canons (ecclesiastical): 227, 259, 260, 262, 267 Clement the Hymnographer, *Kanon on Saint Eupraxia:* 86, 87, 94, 227, 252–255 Crateuas?, *Botanical collection with images of plants*: 47, 69 Cyril of Scythopolis, *Lives of the Monks of Palestine* (CPG 7535–7541): 93 Daniel of Raithou, *Life of John Klimax*: 49, 59 Dioscorides Pedanius, *De materia medica*: 47 Enkomion on the Theotokos: 52, 62, 88 Ephrem the Syrian, *Sermo asceticus* (CPG 3909): 92, 94 Etymologicum Gudianum: 51, 56, 61, 65, 93, 263 Eusebius of Caesarea, *Preparation for the Gospel* (CPG 3486): 159 \*UHJRU\RI1D]LDQ]XV*Homilies*: 45, 82 Gregory of Nyssa, *Enkomion on the Protomartyr Stephen* (CPG 3186–3187): 26 Heirmologion: 43, 50, 59, 60, 66, 82, 83, 84, 93, 94 Hesychius of Jerusalem, *Homilies*: 46, 82 Hippocrates, *Regimen*: 47, 70, 71, 94, 266 — , *Epidemics*: 47, 70, 94, 266 — , *Letters*: 47, 70, 94, 266 Horologion: 55, 56, 64, 66, 93, 94 Hypereides, *Speeches*: 13, 27 n. 88 Iadgari: 58, 59, 75–78, 93 Inventory of books: 41 n. 127, 43, 46, 71 ,RYDQH=RVLPH*Encyclopaedia*: 58, 74, 93 John Klimax, *The Ladder of Divine Ascent* (CPG 7852): 46, 49, 53, 59, 62, 66, 91, 94, 263 n. 614 — , *Letters* (CPG 7850): 49, 59 John Chrysostom, *Homilies on Genesis* (CPG 4498): 45, 80, 81, 92, 94 John Chrysostom?, *8QLGHQWL¿HGWH[W*: 83, 94 ĺVHHDOVR3V-RKQ&KU\VRVWRP John of Damascus, *Exposition of the Orthodox Faith* (CPG 8043): 159 — , *On Heresy* (CPG 8044): 159 John of Raithou, *Letter to John Klimax* (CPG 7850.a): 49, 59 Joseph the Hymnographer, *Kanon on Saints Peter, Andrew, Dionysius etc.*: 85, 86, 184, 191–193, 196 — , *Kanon XV on Saint Nicholas*: 190 The following index does not include the term "Euchologion", since this is mentioned throughout the monograph.

292

Kontakarion: 50, 60, 83


 Ecclesiasticus (68, 73, 88); 2 Kings (77); Jeremiah (88); Baruch (88); Lamentations (88); Jeremiah Letter (88); (]HNLHO'DQLHO1XPEHUV


Psalter: 43, 65, 78, 89


Theodore of Stoudios, *Catecheses*: 49, 59 — , *Testament*: 49, 59

Tropologion: 82

Typikon: 18 n. 24, 43, 51, 61, 86, 87, 91, 94, 172 n. 356, 227– 245, 253, 254, 256, 262, 267, 268

Built in the 6th century at the order of Emperor Justinian, the Monastery of Saint Catherine in the Sinai desert preserves the oldest Christian monastic library with an uninterrupted history. This Greek Orthodox monastery houses a significant collection of manuscripts, including a large number of palimpsest manuscripts (over 170). Eleven different languages are attested in their erased layers as *scriptiones inferiores*: they reflect the long history and the multicultural nature of the Sinai collection.

This book lies at the intersection of palimpsest studies and the investigation of the Byzantine Greek Euchologia (prayer books), with an additional focus on the history of the Sinai library. It offers the first inventory of the Greek palimpsests preserved at the Monastery of Saint Catherine including a list of newly identified *membra disiecta sinaitica*. The second part contains the detailed description and historical analysis of three selected Sinai Euchologia (Sin. gr. 960, Sin. gr. 962, Sin. gr. 966) written on recycled parchment, which have never been studied with regard to their *scriptiones inferiores*. This study thus offers new insights into the history and development of the Sinai collection of manuscripts over the centuries.

Giulia Rossetto is post-doctoral researcher at the Austrian Academy of Sciences. She studied Classics at the University of Padua and at the Galilean School of Higher Education (Padua), and completed her PhD at the University of Vienna (2019). Beginning in 2014, she worked as a scholarly assistant on the *Sinai Palimpsests Project*. In 2020 she was awarded a Hertha Firnberg Grant (FWF T 1192-G) to pursue the project *Priests, Books and the Library at Saint Catherine's (Sinai)*.

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