Copto-Arabic Studies: Bibliography, 2016-2022(Draft of 3 July 2022)
Mark N. Swanson, Chicago, USA

Introduction
The division of the bibliography into sections follows the pattern of the bibliographies
presented at the Congresses since 2000.1 The categories have evolved over the years andsome of the distinctions may be questioned – and I leave it to future bibliographers to rethinkthem.
I have often added brief annotations to the entries (in square brackets) that I hope will
be helpful by specifying topics or identifying the manuscripts consulted. I have addedreferences to book reviews when I have come across them; I do not claim my lists of reviews
to be exhaustive.
As always, I plead forgiveness for my sins of omission! The ongoing pandemic has
badly interrupted my rhythm of visiting Cairo, and I am acutely aware of the inadequacy ofthe bibliography with regard to Egyptian Arabic-language publications.2 I spent twenty
months without access to a major research library, due to pandemic restrictions. And there are1

This is now the fifth bibliography that I have prepared for the Coptic Congresses. The earlier ones are:Leiden 2000: “Recent Developments in Copto-Arabic Studies (1996-2000).” In Coptic Studies on the Thresholdof a New Millenium: Proceedings of the Seventh International Congress of Coptic Studies, Leiden, August
27 - September 9, 2000, edited by Mat Immerzeel et al., 239-267. OLA 133. Leuven: Peeters &Department of Oriental Studies, 2004.
Paris 2004: “Recent Developments in Copto-Arabic Studies (2000-2004).” In Huitième congrès internationald’études coptes (Paris 2004): Bilans et perspectives 2000-2004, edited by Anne Boud’hors and Denyse
Vaillancourt, 225-240. Cahiers de la Bibliothèque copte 15. Paris: De Boccard, 2006.
Cairo 2008: “Copto-Arabic Studies: Bibliography, 2004-2008.” Online at “International Association for Coptic
Studies,” IACS - International Association for Coptic Studies (cmcl.it), under Congress 2008 →Bibliography for the lecture of M. Swanson. (I prepared the bibliography and Fr. Samir Khalil Samir gave
the address.)
Claremont 2016: “Copto-Arabic Studies: Bibliography, 2008-2016.” Online at “International Association for
Coptic Studies,” IACS - International Association for Coptic Studies (cmcl.it), under Congress 2016 →Plenary Papers → Copto-Arabic studies (2008-2016).
2

I hope to rectify some of these lacunae. In the future, I suggest that the Copto-Arabic Bibliography be
maintained by co-bibliographers, or a team, with one resident in Egypt.

DRAFT, Copto-Arabic Studies: Bibliography, 2016-2022
my own linguistic limitations. I continue to be grateful for the “Bibliography of Syriac andChristian-Arabic Studies in Russian” regularly published by Grigory Kessel and the late
Nikolai Seleznyov in the free online journal Hugoye.3
At the moment of writing, the acta of the 2016 Claremont Congress have not yet been
published. The version of “Copto-Arabic Studies: Bibliography 2008-2016” that will
eventually be published goes beyond the online draft currently posted on the IACS website.
Entries added between the online and the published versions of the 2016 bibliography areincluded below with an asterisk; for example, *Coptic Society indicates a collection that was
not included in the online draft of the 2008-2016 bibliography, but which will be present in
the published version.
I thank the many friends and colleagues who have helped me to compile thisbibliography; omissions and mistakes are my own responsibility. I welcome corrections andsuggestions for the improvement of the printed version.

3

Kessel and Seleznyov 2010–2016 (1a). For a remembrance of Nikolai Seleznyov (and bibliography), see
Furman 2021 (1a).

2DRAFT, Copto-Arabic Studies: Bibliography, 2016-2022

Abbreviations
Abbrevations are given below for (1) periodicals, (2) monograph series, and (3) collected essays (books or
special issues of journals), which are cited at least twice in the Bibliography that follows.

1. Periodicals
AlexSch = Alexandria School / Madrasat al-Iskandariyya
AnIsl = Annales Islamologiques
Apocrypha = Apocrypha: International Journal of Apocryphal Literatures
BSAC = Bulletin de la Société d’Archéologie Copte
CCO = Collectanea Christiana Orientalia
Coptica = Coptica (Journal of the Saint Mark Foundation and Saint Shenouda the Archimandrite Coptic
Society)
CRJCS = The Coptic Rock: A Journal of Coptic Studies
Hugoye = Hugoye: Journal of Syriac Studies
JACI-CCF = Journal of the Arab Christian Inheritance (Centro Culturale Francescano)
JCoptS = Journal of Coptic Studies
Mus = Le Muséon: Revue d’études orientales
OCP = Orientalia Christiana Periodica
OrChr = Oriens Christianus
ParOr = Parole de l’Orient
QSA = Quaderni di Studi Arabi
Scrinium = Scrinium: Journal of Patrology and Critical Hagiography
SOC.C = Studia Orientalia Christiana Collectanea

2. Monograph Series
ACTS = Arabic Christianity: Texts and Studies (Brill)
CATT = Christian Arabic Texts in Translation (Fordham University Press)
CSCO = Corpus Scriptorum Christianorum Orientalium (Peeters)
HCMR = History of Christian-Muslim Relations (Brill)
OLA = Orientalia Lovaniensia Analecta
PO = Patrologia Orientalis (Brepols)
TSEC = Texts and Studies in Eastern Christianity (Brill)

3. Collected essays (edited volumes, books or special issues of journals)

Between the Cross
and the CrescentŽeljko Paša, ed. Between the Cross and the Crescent: Studies in Honor of SAMIRKHALIL SAMIR, S.J. on the Occasion of His Eightieth Birthday. Orientalia
Christiana Analecta 304. Rome: Pontificio Istituto Orientale, 2018.

3

DRAFT, Copto-Arabic Studies: Bibliography, 2016-2022
CM: Northern Egypt

Gabra, Gawdat, and Hany N. Takla, eds. Christianity and Monasticism in Northern
Egypt: Beni Suef, Giza, Cairo, and the Nile Delta. A Saint Mark Foundation
Book. Cairo and New York: AUC Press, 2017.

CM: Alexandria andthe Egyptian Deserts

Gabra, Gawdat, and Hany N. Takla, eds. Christianity and Monasticism in Alexandria
and the Egyptian Deserts. A Saint Mark Foundation Book. Cairo and New York:AUC Press, 2020.

*Coptic Society

Buzi, Paola, Alberto Camplani, and Federico Contardi, eds. Coptic Society, Literature
and Religion from Late Antiquity to Modern Times: Proceedings of the TenthInternational Congress of Coptic Studies, Rome, September 17th–22nd, 2012; andPlenary Reports of the Ninth International Congress of Coptic Studies, Cairo,
September 15th–19th, 2008. 2 vols. OLA 247. Leuven and Paris: Peeters, 2016.

*Coptic Treasures

Buzi, Paola, and Delio Vania Proverbio, eds. Coptic Treasures from The Vatican
Library: A Selection of Coptic, Copto-Arabic and Ethiopian MSS. Papers
collected on the occasion of the Tenth International Congress of Coptic Studies(Rome, Sept. 2012). Studi e Testi 472. Vatican City: Biblioteca Apostolica
Vaticana, 2012.

Copts in Context

van Doorn-Harder, Nelly, ed. Copts in Context: Negotiating Identity, Tradition, andModernity. Columbia, SC: The University of South Carolina Press, 2017.

Copts in Modernity

Agaiby, Lisa, Mark N. Swanson, and Nelly van Doorn-Harder, eds. Copts inModernity: Proceedings of the 5th International Symposium of Coptic Studies,
Melbourne, 13-16 July 2018. TSEC 22. Leiden and Boston: Brill, 2021.

Études coptes XVI

Boud’hors, Anne, Esther Garel, Catherine Louis, and Naïm Vanthieghem, eds. Études
coptes XVI: Dix-huitième journée d’études (Bruxelles, 22-24 juin 2017). Cahiersde la Bibliothèque Copte 23. Paris: De Boccard.

Exegetical Crossroads

Tamer, Georges, Regina Grundmann, Assaad Elias Kattan, and Karl Pinggéra, eds.
Exegetical Crossroads: Understanding Scripture in Judaism, Christianity andIslam in the Pre-Modern Orient. Judaism, Christianity, and Islam – Tension,
Transmission, Transformation 8. Berlin and Boston: Walter de Gruyter, 2018.
[Rev. Bulletin of Saint Tikhon’s Orthodox University of Humanities (ser. 3,
Philology) 61 (2019): 140-144 (Sofia A. Moiseeva).]

Heirs of the Apostles

Bertaina, David, Sandra Toenies Keating, Mark N. Swanson, and Alexander Treiger,
eds. Heirs of the Apostles: Studies on Arabic Christianity in Honor of Sidney H.
Griffith. ACTS 1. Leiden and Boston: Brill, 2019. [Rev. Revue des études sud-est
européens 58 (2020): 372-375 (Adrian Pirtea).]

History Writing

Martino Diez, ed. History Writing as an Inter-confessional Enterprise = Quaderni diStudi Arabi, Nuova Serie 16.1-2 (2021).

Patristic Literature

Roggema, Barbara and Alexander Treiger, eds. Patristic Literature in Arabic
Translations. ACTS 2. Leiden and Boston: Brill, 2020. [Rev. Reviews of Biblicaland Early Christian Studies (2021/04/13) (Adrian Pirtea).]*Studies in Coptic
CultureAyad, Mariam, ed. Studies in Coptic Culture: Transmission and Interaction. Cairo and
New York: The American University in Cairo Press, 2016.

*Veneration

Nosnitsin, Denis, ed. Veneration of Saints in Christian Ethiopia. Supplement to
Aethiopica, International Journal of Ethiopian and Eritrean Studies 3. Wiesbaden:
Harrassowitz, 2015.

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DRAFT, Copto-Arabic Studies: Bibliography, 2016-2022

Bibliography
1a. Handbooks, dictionaries, encyclopedias, bibliographies
Dabaghy, Léna. 2018. “Bibliographie de Samir Khalil Samir, S.J. de 2003 à 2018.” In Between the Cross andthe Crescent, 3-40.
* Davis, Stephen J. 2016. “History and Historiography in Coptic Studies, 2004–2008.” In Coptic Society,
1:151–195.
[Editors of BSAC.] 2016. “Adel Yussef Sidarus, Curriculum Vitae et Bibliographie.” BSAC 55: 7-20.
______. 2018. “Anba Epiphanius (1954-2018†), Curriculum Vitae et Bibliographie.” BSAC 57: 11-18.
Furman, Yulia. 2021. “Nikolai N. Seleznyov (18.05.1971-13.05.2021).” Scrinium 17: 3-15. [With bibliography.]
Gabra, Gawdat and Karen J. Torjesen, eds. 2009-. Claremont Coptic Encyclopedia. In The Claremont Colleges
Digital Library, at https://ccdl.claremont.edu/digital/collection/cce.
[A gradual expansion and renewal of The Coptic Encyclopedia. New articles since the last bibliography
include “Athanasius, Bishop of Abū Tīj” (Adel Y. Sidarus, 2016); “Gabriel III, Patriarch” (Mark N.
Swanson, 2017); “Cyril III Ibn Laqlaq, Corpus of” (Botros Sadek, 2021); “Antony of Egypt, Saint:
Arabic Life by Serapion of Thmuis” (Lisa Agaiby, 2021).]
Hurvitz, Nimrod, Christian C. Sahner, Uriel Simonsohn, and Luke Yarbrough, eds. 2020. Conversion to Islamin the Premodern Age: A Sourcebook. Oakland: University of California Press. Includes: “A Monk
Deploring the Assimilation of the Christians to the Hagarenes” (Arietta Papaconstantinou); “Conversion
to Islam under the Fatimid Caliph al-Ḥākim bi-Amr Allāh” (Mark Swanson).]Kessel, Grigory and Nikolai Seleznyov. 2013-2021. “Bibliography of Syriac and Christian Arabic Studies in
Russian”:*“2010–2012.” Hugoye 16.1 (Winter 2013), 134–155; “2013.” Hugoye 17.1 (Winter 2014), 132–140;“2014.” Hugoye 18.1 (Winter 2015), 125–145; “2015.” Hugoye 19.1 (Winter 2016), 247–257.
“2016.” Hugoye 20.1 (2017): 317-331; “2017.” Hugoye 21.1 (2018): 127-141; “2018.” Hugoye 22.1
(2019): 295-305; “2019.” Hugoye 23.1 (2020): 181-191; “2020.” Hugoye 24.1 (2021): 299-316.
[Russian bibliography with English translations of titles, freely available online.]
Roggema, Barbara and Alexander Treiger. 2020. “A Bibliographical Guide to Arabic Patristic Translations andRelated Texts.” In Patristic Literature, 377-418. [The contributions of the Copts are noted throughout,and there is a section on “Translations of Coptic Authors and Works” at pp. 412-413.]
Swanson, Mark N. 2016. “Copto-Arabic Studies: Bibliography, 2008–2016 (Draft of July 22, 2016).” At thewebsite of the International Association for Coptic Studies (IACS) → Congress 2016 → Plenary Papers.
www.cmcl.it/~iacs/ (accessed 10 October 2021).
Thomas, David, John A. Chesworth, et al., eds. 2015-2022. Christian-Muslim Relations: A BibliographicalHistory, vols. 6-19. HCMR. Leiden and Boston: Brill. [The first five volumes of this reference work, forthe years 600-1500, have proved an important tool for Copto-Arabic studies. The later volumes, for theyears 1500-1900, have more occasional references to Copto-Arabic works, including:
Walbiner, Carsten. “Buṭrus ibn Ghubrāʾīl,” 10: 172-173; “Patriarch Yuʾannis XVIII,” 12: 221-222.
Faragalla, Joseph. “Yūsāb, bishop of Jirja and Akhmīm,” 18: 485-488; “Buṭrus Dinyāsiyūs,” 18: 563565; “Ḥanna Maqār,” 18: 618-621.
Miyokawa, Hiroko. “Yaʿqūb Nakhla,” 18: 604-612.]5

DRAFT, Copto-Arabic Studies: Bibliography, 2016-2022

Thomas, David, ed. 2022. The Bloomsbury Reader in Christian-Muslim Relations, 600-1500. London:
Bloomsbury Academic. [Includes “From the Copto-Arabic Synaxarion: The Muqaṭṭam Miracle” (MarkSwanson), and “The Apocalypse of Samuel” (Jos van Lent).]*Uhlig, Siegbert, et al., eds. 2003–2014. Encyclopaedia Aethiopica. 5 vols. Wiesbaden: Harrassowitz. [Manyentries of interest to students of Coptic and Copto-Arabic studies.]

1b. Introductions and surveys
Rassi, Salam. 2022. Christian Thought in the Medieval Islamicate World: ʿAbdīshōʿ of Nisibis and the
Apologetic Tradition. Oxford Oriental Monographs. Oxford: Oxford University Press. [Not yet seen.
Includes Copto-Arabic authors in its survey of Syriac and Christian Arabic apologetic literature.]*Sidarus, Adel Y. 2016. “La littérature copte à la première époque arabe (VIIe–XIe siècles).” In Études coptes
XIV: Seizième journée d’études (Genève, 19–21 juin 2013), edited by Anne Boud’hors and CatherineLouis, 193–221. Cahiers de la Bibliothèque Copte 21. Paris: De Boccard. [Notes translations into Arabic(and Ethiopic).]______. 2020. “Littérature copte et copto-arabe au XIVe siècle.” In Études coptes XVI, 297-322. [See previous
bibliographies for Sidarus’s surveys that fall in between the two survey articles mentioned here.]
Swanson, Mark N. 2021. “Printing the Medieval Copto-Arabic Heritage: From the ‘Golden Age’ to the Printed
Page.” In Copts in Modernity, 106-133. [On medieval Christian Arabic texts printed by the Copts, 18711910.]

1c. Copto-Arabic Literature and “Middle Arabic”
La Spisa, Paolo. 2019. “Cross Palaeographic Traditions. Some Examples from Old Christian Arabic Sources.”
In Creating Standards: Interactions with Arabic Script in 12 Manuscript Cultures, edited by Dmitry
Bondarev, Alessandro Gori, and Lameen Souag, 93-109. Studies in Manuscript Cultures 16. Berlin: De
Gruyter. Open Access. [Points, in its conclusion, to the lack of in-depth comparative studies of “Middle
Arabic” texts of, e.g., the Copts and the Melkites.]

2. Catalogues, libraries, manuscripts, copyists etc.
Agaiby, Elizabeth. 2017. “Naskh al-makhṭūṭāt fī adyirat al-baḥr al-aḥmar min khilāl dirāsat al-sīrah alʿarabīyyah li-l-qiddīs anbā Anṭūniyūs” [“The copying of manuscripts in the monasteries of the Red Sea,
through the study of The Arabic Life of St. Antony”]. AlexSch 22 (2017/1): 243-260.
______. 2018. “A Codicological Overview of Manuscript St Paul Monastery (History) 53.” BSAC 57: 19-38.
[And see also Chapter 6 in eadem, The Arabic Life of Antony Attributed to Serapion of Thmuis (insection 6).]ʿAyyād, Sūzān Fāyiz and Bāsim Samīr al-Sharqāwī. 2017. “Makhṭūṭ ‘Tārīkh 2’ bi-Kanīsat al-ʿAdhrāʾ wa-lshahīd Abī Sayfayn bi-Kafr Salāmah Ibrāhīm” [“The manuscript ‘History 2’ in the Church of the Virginand St. Mercurios in Kafr Salāmah Ibrāhīm”]. AlexSch 23 (2017/2): 137-166.
al-Bājūshī, Isḥāq Ibrāhīm. 2016. “Fahrasat al-makhṭūṭāt al-qibṭiyyah wa-l-ʿarabiyyah” [“Cataloguing Coptic andArabic Manuscripts”]. JACI-CCF 2:15-62. [Presents a cataloguing methodology.]______, and Bījūl Unsī Isḥāq. 2016. “Fihris makhṭūṭāt kanīsat Mār Mīnā (Nazlat Ḥirz, Abū Qirqāṣ - al-Minyā)”[“Catalogue of the manuscripts of the Church of St. Menas in Nazlat Ḥirz …”]. JACI-CCF 2: 63-88.
[Catalogue of 19 mss in a village church.]

6

DRAFT, Copto-Arabic Studies: Bibliography, 2016-2022______, and Yūstīnā al-qummuṣ Ṭāwaḍurūs. 2016. “Nussākh Bardanūhā wa-makhṭūṭātihim” [“The Scribes of
Bardanūhā and their manuscripts”]. JACI-CCF 2: 63-88. [Provides a portrait of four scribes (with fourothers to follow).]______, and Bījūl Unsī Isḥāq. 2017. “al-Qiṭaʿ al-zajaliyyah wa-l-tidhkāriyyāt fi l-makhṭūṭāt al-qibṭiyyah wa-lʿarabiyyah (makhṭūṭāt Samālūṭ wa-Ṭaḥā al-aʿmidah namūdhajan)” [“Poetic fragments and remembrancesin Coptic and Arabic manuscripts (based on mss of Samālūṭ and Ṭaḥā)”]. JACI-CCM 3: 495-520. [Richcollection of scribal notes, often in sajʿ.]Davis, Stephen J. 2017. “Cataloguing the Coptic and Arabic Manuscripts in the Monastery of the Syrians: A
Preliminary Report.” Studia Patristica 92:179-185. [An introduction to what follows.]______. 2020-. Catalogue of Coptic and Arabic Manuscripts in Dayr al-Suryān, editors-in-chief Stephen J.
Davis and Father Bigoul al-Suryānī:Vol. 1. Coptic and Arabic Biblical Texts, Coptic Language References, including Biblical Lexica. CSCO
677 = subs. 139. Leuven: Peeters, 2020.
Vol. 2. Arabic Commentaries and Canons. CSCO 678 = subs. 140. Leuven: Peeters, 2021.
Vol. 3. (with Mark N. Swanson). Arabic Theology. CSCO subs. 143. Leuven: Peeters, forthcoming.
Vol. 4. Arabic Ascetic Discourses. CSCO subs. 145. Leuven: Peeters, forthcoming.
Elhage-Mensching, Lina. 2020. “The Arabic Pen Trial in the Sahidic Holy Week Lectionary of the Bodleian
Library.” JCoptS 22: 69-93. [On an instance of a formulaic scribal “pen trial” or tajribat qalam in thelower margin of a Coptic manuscript.]* Fayez, Nabil Farouk, and Jacques Masson. 2015. “Catalogue des manuscrits coptes des Pères Jésuites au
Caire.” BSAC 54:59–150. [See also Masson 2012 below. This collection of 51 items includes a numberof Coptic-Arabic liturgical MSS.]* Gacek, Adam. 2009. Arabic Manuscripts: A Vademecum for Readers. Handbook of Oriental Studies, Section
1, The Near and Middle East, 98. Leiden and Boston: Brill. [Oriented to Islamic studies yet very
helpful—and perhaps a model for a similar project in Christian Arabic or specifically Copto-Arabic
manuscript studies.]
Istafānūs, Īrīnī Īliyyā. 2016. “al-Basmalah wa-anwāʿuhā wa-dalālātuhā fī l-makhṭūṭāt al-qibṭiyyah almudawwanah bi-l-lughah al-ʿarabiyyah min al-qarn 13-18 m” [“The types and significations of thebasmalah in Copto-Arabic manuscripts, 13th-18th c. CE”]. JACI-CCF 2: 137-160. [Draws attention to thevariety of formulae and styles of writing them.]* Anba Martyros. 2016. “Ancient Manuscripts Folios Found in the Keep of Al Surian Monastery in Wadi al
Natrun.” In Coptic Society, 2:1073–1082. [On a trove of materials found in 1992.]
Morozov, Dmitry A. 2019. “Numerals in the Dates of Christian Arabic Texts” [in Russian]. Kapterevsky
Readings 17: 212–226.
* Sidarus, Adel. 2012. “Biblioteca Apostolica Vaticana, Vat. arab. 104.” In Coptic Treasures, 129–137. [Anautograph from 1282 of Abū Shākir ibn al-Rāhib’s Kitāb al-burhān, richly described with bibliography
and photographs. For descriptions of other Vatican MSS, see also Sidarus’ contributions in section 10.]
Stewart, Columba. 2018. “The Digitization and Cataloguing Work of the Hill Museum and Manuscript Library(HMML).” BSAC 57: 165-174. [On an important and still developing resource for Copto-Arabic studies.]______. 2018. “Giving Voice to Ancient Texts: Manuscript Scholarship in the Digital Era.” International
Journal of Middle East Studies 50: 119-123. [Raises questions also of importance for Copto-Arabic
studies.]7

DRAFT, Copto-Arabic Studies: Bibliography, 2016-2022
Takla, Hany N. 2020. “The Manuscripts of the Monastery of St. Antony Preserved Abroad.” In CM: Alexandria
and the Egyptian Deserts, 163-176. [Very helpful, could be a model for other such studies.]ʿUmar, Aḥmad. 2017. “Fihris al-makhṭūṭāt al-ʿarabiyyah al-masīḥiyyah bi-Maktabat al-Iskandariyyah”[“Catalogue of the Christian Arabic manuscripts in the Alexandria Library”]. JACI-CCF 3: 39-60. [Small
but interesting collection; not many of Coptic provenance.]
Youssef, Youhanna Nessim. 2022. “Coptic Church in the Time of Assemani.” ParOr 48: 265-282. [Contains
lists of manuscripts copied during the patriarchate of John VII (1676-1718).]
Yūsuf, Wajīh (Wageeh Mikhail). 2017. “Dirāsah taḥlīliyyah li-makhṭūṭ Kitab al-burhān li-ʿAmmār al-Baṣrī almaḥfūẓ fī Dayr al-Sharfah (Lubnān) – al-juzʾ al-awwal” [“Analytical study of the manuscript of ‘Ammāral-Baṣrī’s Kitāb al-burhān preserved at Dayr al-Charfeh (Lebanon), Part I”]. JACI-CCF 3: 357-364. [MSDayr al-Charfeh 5/4 contains an epitome by the Copt al-Ṣafī ibn al-ʿAssāl of this important 9th-century
text by an author of the Church of the East.]* Zanetti, Ugo. 2015. “Manuscrits de St-Macaire: Supplément No 2.” BSAC 54:179–221. [Catalogues thearrivals in the monastery’s library (Suppl. 57–93) since the earlier supplement in BSAC 45 (2006), 153–
195.]______. 2021. “Le manuscript Vatican arabe 58.” ParOr 47, 193-218. [Index of lectionary readings for the
liturgical year with a remarkably ecumenical list of saints, written in Cairo in 1712 by one Yūḥannā b.
Yusṭus b. Yūḥannā of Abū Qurqās.]

3a. At the Coptic–Arabic boundary (loanwords, translation techniques, etc.)
Delattre, Alain, Boris Liebrenz, Tonio Sebastian Richter, and Naïm Vanthieghem. 2012. “Écrire en arabe et en
copte: Le cas de deux lettres bilingues.” Chronique d’Égypte 87: 170-188. [Missed in the previous
bibliography.]
Livne-Kafri, Ofer. 2017. “A Note on ‫( إنّما‬innamā) in a Coptic-Arabic Translation of the Pentateuch.” In Labor
omnia uicit improbus: Miscellanea in honorem Ariel Shisha-Halevy, edited by Nathalie Bosson, Anne
Boud’hors, and Sydney H. Aufrère, 483-491. Leuven and Paris: Peeters. [Continues a series of studies on
the Coptic-Arabic MS Paris BnF copte 1. The author reflects on this material in an unpublished paper
available on academia.com, “Language Contact between Arabic and Coptic in a Bilingual Manuscript of
the Pentateuch: A Preliminary Research-Model for Future Studies.”]Müller, Matthias. 2019. Review of Ugo Zanetti, Saint Jean, higoumène de Scété (VIIe siècle) (Brussels 2015).
JCoptS 21: 269-275. [Included here for its discussion of Zanetti’s section on the text’s translation from
Coptic to Arabic.]
Richter, Tonio Sebastian. 2016. “Arabische Wörter in koptischen Texten. Ein Überblick.” In Zwischen
Philologie und Lexikographie des Ägyptisch-Koptischen. Akten der Leipziger Abschlusstagung des
Akademienprojekts ‘Altägyptisches Wörterbuch’, edited by Peter Dils and Lutz Popko, 137-163.
Abhandlungen der Sächsischen Akademie der Wissenschaften zu Leipzig, Phil.-hist. Kl. 84/3. Leipzig:
S. Hirzel.
______. 2017. “Borrowing into Coptic, the Other Story: Arabic Words in Coptic Texts.” In Greek Influence on
Egyptian-Coptic: Contact-Induced Change in an Ancient African Language, edited by Eitan Grossman,Peter Dils, Tonio Sebastian Richter, and Wolfgang Schenkel, 513-533. DDGLC Working Papers 1;
Lingua Aegyptia, Studia Monographica 17. Hamburg: Widmaier. [Survey updating Richter’s entry in the
Encyclopedia of Arabic Language and Linguistics (2006).]
Vanthieghem, Naïm. 2016. “Magie arabe dans l’ermitage d’un prêtre copte du VIII e siècle.” JCoptS 18: 181184. [8th-century amulet … in Arabic.]______. 2019. “Un document arabe de la region thebaine. Réédition de P. Liebrenz Quittung.” Chroniqued’Égypte 94: 206-212.

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DRAFT, Copto-Arabic Studies: Bibliography, 2016-2022

Zack, Liesbeth, Perrine Pilette, and Johannes den Heijer. 2021. “L’imāla finale en Égypte: une approche
diachronique.” In Libellules: arabes, sémitiques, italiennes, berbères. Études linguistiques et littéraires
offertes à Jérôme Lentin par ses collègues, élèves et amis, edited by Nadia Comolli et al.. 629-662. Paris:
Librairie Orientaliste Paul Geuthner. [See especially section 5, “Le bilinguisme copto-arabe (VIIe-XIIIesiècles).]3b. History, Historiography4
ʿAjbān, Isḥāq Ibrāhīm. 2016. “al-Malik al-qiddīs al-rāhib Salmūn, malik al-Nūbah alladhī iʿtazala l-mulk waṣāra rāhiban” [“King, saint, and monk Salmūn, the king of Nubia who abandoned the kingship andbecame a monk”]. JACI-CCF 2: 115-126. [Surveys the sources for this 11th c. figure, especially HP.]
Bigoul al-Suriany. 2020. “Important Manuscripts of Dayr al-Suryan for the History of Alexandrian Patriarchs.”
In CM: Alexandria and the Egyptian Deserts, 157-161. [With emphasis on HPY.]
Boutros, Naglaa Hamdi D. 2016. “Le ms. Paris arabe 303, témoine de la recension primitive de l’Histoire despatriarches d’Alexandrie: remarques préliminaire.” BSAC 55: 111-124.
______. 2017. “Al-Ḥākim dans l’Histoire des Patriarches d’Alexandrie.” PhD thesis, Louvain-la-Neuve. [Withan edition and French translation of HP Lives 63-64.]______. 2020. “Tārīkh baṭārikat kanīsat al-Iskandariyyah (muqaddimāt)” [“The History of the Patriarchs ofAlexandria (Introductions)”]. AlexSch 28 (2020/1): 195-212.
Buṭrus, Mārīnā, and Kristīn Ghālī (Marina Bottros and Christine Ghali). 2020. “Mamālik al-Nūbah wa-lḤabashah al-masīḥiyyah fī l-ʿaṣr al-ʿabbasī al-awwal min khilāl kitābāt al-muʾarrikhīn” [“The ChristianKingdoms of Nubia and Abbyssinia in the First Abbasid Era through the Writings of the Historians”].
JACI-CCF 6: 117-138. [See Ghālī 2019 below for Part 1 of this survey.]den Heijer, Johannes. 2020. “The History of the Patriarchs of the Egyptian Church.” In Franks and Crusades inMedieval Eastern Christian Historiography, edited by Alex Mallett, 283-312. Outremer: Studies in the
Crusades and the Latin East 10. Turnhout: Brepols.
______. 2022. “Coptic Months in Islamic Years: The use of the fiscal year (al-sana al-ḫarāǧiyya) in Fatimid
Egypt (969-1171 CE) against the background of Arabicisation and Islamisation.” Bulletin de l’Académie
Belge pour l’Étude des Langues Anciennes et Orientales 10-11: 499-535. [Analyzes the evidence fromHP.]
Diez, Martino. 2021. “With Ibn Ḫaldūn in His Workshop: What He Read in Ibn al-ʿAmīd, What He Retained,
and Why.” History Writing = QSA 16: 196-232. [Sample case: how Ibn Khaldūn made use of al-Makīn’s
history in his passage on the Achaemenids.]
Ducene, J.-C. 2019. “Constantinople chez Abū al-Makārim (m. ap. 1209).” In Egypt and Syria in the Fatimid,
Ayyubid and Mamluk Eras: Proceedings of the 23rd and 24th International Colloquium organized at the
University of Leuven in May 2015 and 2016, edited by K. d’Hulster, G. Schallenbergh, and J. van
Steenbergen, 45-70. OLA 278. Peeters: Leuven, Paris, and Bristol. [New edition and translation of
HCM’s lengthy notice on Constantinople.]du Roy, Gaétan, Manhal Makhoul, and Perrine Pilette. 2019. “Le miracle du Muqaṭṭam à travers les siècles:
Origines et reinventions d’une légende copte.” AnIsl 52: 193-218. [Inter-disciplinary study whichconnects the early Copto-Arabic elaborations of the account with modern developments at the site. The
material was developed as a video course, Oriental Beliefs MOOC, “The Miracle of the Moving
Muqattam Mountain,” Week 7: A Case Study - The Miracle of the Muqattam Mountain - YouTube.]
4

Note the abbreviations used in the annotations: HP = The History of the Patriarchs of Alexandria; HCM = The
History of the Churches and Monasteries; and HPY = The History of the Patriarchs attributed to Yūsāb.

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DRAFT, Copto-Arabic Studies: Bibliography, 2016-2022

El Gendi, Sherin Sadek. 2017. “Saint Mina Monastery in Arabic Sources.” In CM: Northern Egypt, 21-32.
[Especially HCM and al-Maqrīzī.]Anba Epiphanius. 2020. “The Patriarchs of Alexandria and the Monastery of St. Macarius: An Overview.” In
CM: Alexandria and the Egyptian Deserts, 33-39. [Draws from a rich variety of sources including HP
and HPY.]
Ghālī, Kristīn, and Mārīnā Buṭrus (Christine Ghali and Marina Bottros). 2019. “Mamālik al-Nūbah wa-lḤabashah al-masīḥiyyah fī l-ʿaṣr al-umawī min khilāl kitābāt al-muʾarrikhīn” [“The Christian Kingdomsof Nubia and Abbyssinia in the Umayyad Era through the Writings of the Historians”]. JACI-CCF 5: 85102. [See Buṭrus 2020 above for Part 2 of this survey.]
Ivanova, Anastasia M. 2020. “Traits of positive and negative discrimination of the Copts in medieval Egypt as
described by the “History of the Patriarchs of Alexandria.” Scrinium 16: 214-232.
*Jirjis, Majdī [= Guirguis, Magdi]. 2015. “Nuṣūṣ jadīda ḥawl al-qallāya al-baṭriyarkiyya bi-Ḥārat al-Rūm.”
AnIsl 48.2:191–215. [Edition of documents from the library of the Coptic Patriarchate, with photographs,
elucidating the history of the patriarchal residence in Ḥārat al-Rūm.]______. 2019. “Qirāʾah fī tarikat baṭriyark qibṭī min al-qarn al-sābiʿ ʿashar” [“Reading about the legacy of a
Coptic patriarch from the 17th century”]. AnIsl 52: 107-128. [Documents from the sharīʿah court
concerning the legacy of deceased patriarch Mark VI (1646-1656) are best read in conjunction with
Coptic sources.]
Makhoul, Manhal. 2017. “La branche syrienne de l’historiographie d’Égypte: échanges textuels et culturels.”
PhD thesis, Louvain-la-Neuve. [With edition and French translation of HP lives 2-13, 54-46, and 62 –which exist in a recension including transmission in karshūnī mss.]
Mikhail, Maged S.A. 2017. “The Evolution of Lent in Alexandria and the Alleged Reforms of Patriarch
Demetrius.” In Copts in Context, 169-180. [Demonstrates “the intractable connections among Greek,
Coptic, and Arabic texts.” (180)]_______. 2017. The Legacy of Demetrius of Alexandria (189-232 CE): The Form and Function of Hagiography
in Late Antique and Islamic Egypt. London and New York: Routledge. [Gives the Copto-Arabic
evidence its full due; see especially Chapter 7, “Arabic Recensions, Amendments, and Omissions:
Emergence of the normative hagiography.”]______. 2021. “Historical Definitions and Synonyms for ‘Copt’ and ‘Coptic’: the construction of communal
identity in pre-modern Egypt at the nexus of language, history, and ethnogenesis.” Journal of theCanadian Society for Coptic Studies 13: 11-45. [“Who is a ‘Copt,’ or what is ‘Coptic?’” The study draws
from a wide range of Islamic and Christian sources, including HP and HCM.]
Mitri, Monica. 2022. “Then He Stabbed Me with a Spear”: Aggressive Sacred Images and Interreligious
Polemics.” Method and Theory in the Study of Religion 34: 86-104. [Studies two stories of retaliatingsacred images from HP (John the Deacon’s contribution).]
Palombo, Cecilia. 2019. “The View from the Monasteries: Taxes, Muslims and Converts in the‘Pseudepigrapha’ from Middle Egypt.” Medieval Encounters 25: 297-344. [Studies a set of 8th-9th c.
pseudepigraphical homilies as historical witness. Several are preserved in Arabic as well as Coptic, andtwo only in Arabic: the apocalyptic passage from the Arabic Life of Shenoute and Pseudo-Theophilus, In
Honor of Peter and Paul.]Penelas, Mayte. 2021. “Christian Sources in al-Maqrīzī’s Kitāb al-Ḫiṭaṭ and Ḫabar ʿan al-bašar.” History
Writing = QSA 16: 233-270. [The Christian sources include, in particular, the “Arabic Orosios” and thehistory of al-Makīn Jirjis Ibn al-ʿAmīd.]
Pilette, Perrine. 2019. “Time, Cycles and Rewritings in Copto-Arabic Historiography: A Comparison between
the History of the Patriarchs of Alexandria and the Copto-Arabic Synaxarion.” In Time and History inAfrica / Tempo e storia in Africa, edited by Alessandro Bausi, Alberto Camplani, and Stephen Emmel,

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DRAFT, Copto-Arabic Studies: Bibliography, 2016-2022
33-52. Accademia Ambrosiana – Classe di Studi Africani – Sezioni di Berberistica, Coptologia,
Etiopistica, Africa Centro-Occidentale. Milan: Biblioteca Ambrosiana, Centro Ambrosiano. [Raises
interesting questions regarding the interrelationship of HP and the Synaxarion.]______. 2020. “Nouvelles observations sur les manuscrits de l’Histoire des Églises et des Monastères d’Égypte(Paris arabe 307 et Munich arabe 2570).” In Études coptes XVI, 281-296. [Important study of HCM.]______. 2022a. “Dilemmas in Editing Middle Arabic Texts: The History of the Patriarchs of Alexandria as aCase Study.” In Middle and Mixed Arabic over Time and across Written and Oral Genres: From legal
documents to television and internet through literature. Proceedings of the IVth AIMA International
Conference (Emory University, Atlanta, GA, USA, 12-15 October 2013), edited by Jérôme Lentin and
Jacques Grand’Henry, 223-240. Publications de l’Institut Orientaliste de Louvain 73. Peeters: Louvainla-Neuve. [Calls for “new tools, … a reliable reference system for the history of the Arabic language,
including its dialects” which would include “a large number of written Middle Arabic texts.” (236)]______. 2022b. “Trouver l’«aujourd’hui» d’Abū al-Makārim? Étude des sources de la description du monastèreSaint-Macaire dans l’Histoire des églises et des monastères d’Égypte.” In Études coptes XVII: Dixneuvième journée d’études (Ottawa, 19-22 juin 2019), edited by Anne Boud’hors, Jitse Dijkstra, andEsther Garel, 277-311. Cahiers de la Bibliothèque Copte 24. Paris: Éditions de Boccard. [More on HCM,
based on an extensive case study.]Ramzī, Sharīf. 2020. “Sulṭat al-ḥukkām fī taʿyīn baṭārikat al-kanīsah wa-ʿazlihim” [“The authority of rulers inappointing and removing the patriarchs”]. AlexSch 28 (2020/1): 213-219.
Rushdī, Nīfīn Jirjis. 2017. “Al-ʿādāt wa-l-taqālīd fī l-aʿyād al-qibṭiyyah fī makhṭūṭ Abī l-Makārim – al-mansūbkhaṭaʾan ilā Abī Ṣāliḥ al-Armanī – ʿan kanāʾis al-wajh al-baḥarī wa-l-Qāhirah” [“Customs and traditionsof the Coptic feasts according to the manuscript of Abū l-Makārim (attributed wrongly to Abū Ṣāliḥ alArmanī) on the churches of northern Egypt and Cairo”]. JACI-CCF 3: 343-356. [A study of HCM.]
Sadek, Adel F. 2017. “Anba Ruways and the Cathedral of St. Mark.” In CM: Northern Egypt, 93-107. [Includes
a description of Dayr al-Khandak from HCM and other sources.]
Seignobos, Robin. 2015. “Les évêchés nubiens: nouveaux témoignages.” In Nubian Voices II: New Texts andStudies on Christian Nubian Culture, edited by Adam Łajtar, Grzegorz Ochała, and Jacques van der
Vliet, 151-229. The Journal of Juristic Papyrology Supplements 27. Warsaw. [Lists of Nubian bishoprics
are found in Coptic-Arabic Scala MSS as well as in HCM.]______. 2019. “L’influence du Kitāb aḫbār al-Nūba d’Ibn Sulaym al-Uswānī sur l’Histoire des églises etmonastères d’Égypte d’Abū al-Makārim.” Études et Travaux (Warsaw) 32: 199-216. [An important casestudy in how HCM treats its sources.]
Seleznyov, Nikolai N. 2019. “Al-Makīn ibn al-ʿAmīd on Moses of Crete.” Scrinium 15: 321-327.
*Sidarus, Adel Y. 2016. “Les sources multiples de l’encyclopédie calendaristique et chronographique Kitāb alTawārīḫ d’Abū Šākir Ibn al-Rāhib (1257 A.D.).” CCO 13:211–270. [Identifies 28 sources.]______. 2017. “Banū al-Muhadhdhib, a Coptic Dignitary Family from Twelfth/Thirteenth-Century Old Cairo.”
BSAC 56: 153-162. [Rich detail on the extended family of Abū Shākir ibn al-Rāhib.]______. 2018a. “Abū al-Barakāt Ibn Kabar, historien copte (m. 1324), et le MS Ambrosiana C 45 Inf.” In
Written Sources about Africa and Their Study / Le fonti scritte sull’Africa e i loro studi, edited by Mena
Lafkioui and Vermondo Brugnatelli, 147-172. Accademia Abrosiana, Africana Ambrosiana 3. Milan:
Biblioteca Ambrosiana; Centro Ambrosiano. [Ibn Kabar was the author of Mukhtaṣar al-akhbār
preserved in the unique MS mentioned.]______. 2018b. “Medieval Copto-Arabic Historiography (13th-14th c.).” CCO 15: 157-183. [A new survey,
including translations into geʾez.]______. 2020. “The Mamluk Historian al-Amīr Baybars al-Manṣūrī al-Dawādār (d. 725/1325) and his Coptic
Secretary al-Qiss al-Shams Abū al-Barakāt Ibn Kabar (d. 724/1324) (A New Assessment).” American

11DRAFT, Copto-Arabic Studies: Bibliography, 2016-2022
Journal of Humanities and Social Sciences Research 4.1: 141-148 (Open Access online). [A “good partof the writing” of the voluminous Zubdah of Baybars al-Manṣūrī was due to Ibn Kabar.]Stutz, Jonathan. 2017. Constantinus Arabicus. Die arabische Geschichtsschreibung und das christliche Rom.
Islamic History and Thought 4. Piscataway, NJ: Gorgias Press. [Chapter 9 is dedicated to the CoptoArabic historians Ibn al-Rāhib and al-Makīn.]
Swanson, Mark N. 2017. “Portraying the Religious Other in the Age of Pope Matthew I (the 87 th Patriarch,
1378-1408).” Coptica 16: 81-92. [Surveys several texts from the period.]______. 2017. “Reading the Church’s Story: The ‘ʿAmr-Benjamin Paradigm’ and Its Echoes in The History of
the Patriarchs of Alexandria.” In Copts in Context, 157-168. [A study in “internal intertextuality” inHP.]______. 2018. “Scripture Interpreting the Church’s Story: Biblical Allusions in the History of the Patriarchs ofAlexandria.” In Exegetical Crossroads, 61-72. [Focuses on the part of HP going back to Archdeacon
Jirjah, scribe of Patriarch Simon I (692-700).]
Tsuji, Asuka. 2021. “Survival Strategies of the Copts in the Medieval Period: Migration to Greater Syria andBeyond.” In: Survival Strategies of Minorities in the Middle East: Studies on Religious and PoliticoSocial Minority Groups in Middle Eastern Societies, edited by Yohei Kondo, 7-25. Tokyo: ResearchInstitute for Languages and Cultures of Asia and Africa, Tokyo University of Foreign Studies. [Makes avariety of important observations, including on the place of Acre and Cyprus in the transmission of texts(in both directions) between Latin and Copto-Arabic.]
Youssef, Youhanna Nessim. 2018. “The Vision of Benjamin Revisited.” Coptica 17: 79-86. [Identifies two
quotations in HCM from the Book of the Consecration of the Sanctuary of St. Macarius.]______. 2020. The Interpretations of the Theotokias by the Patriarch John Ibn Qiddis. Gorgias Eastern
Christian Studies 53. Piscataway, NJ: Gorgias Press. [The introduction includes a number of Arabic
sources for the life of Patriarch John VIII Ibn Qiddīs (the 80th patriarch, 1300-1320), including his
funeral oration (from a manuscript in the Coptic Museum).]

4a. Bible
Davis, Stephen J., T.C. Schmidt, and Shawqi Talia, eds. 2019. Revelation 1-3 in Christian Arabic Commentary:
John’s First Vision and the Letters to the Seven Churches. CATT 1. New York: Fordham University
Press. [ET of passages from the Apocalypse Commentaries of Būlus al-Būshī and Ibn Kātib Qaysar.]
Edelby, Nagi. 2018. Le commentaire de l’apocalypse de Būlus al-Būšī (évêque du Caire en 1240 AD): Étude,
edition critique, traduction et index exhaustif. Corpus de recherches arabes chrétiennes 8. Beirut:
CERPOC – FSR – USJ. [Rev. POC 70 (2020): 387-391 (Georges Khawam).]Anba Epiphanius. 2017. Tafsīr Sifr al-ruʾyā (al-Abūghālamsīs) li-l-Anbā Būlus al-Bushī usquf Miṣr[Commentary on The Revelation (The Apocalypse) by Būlus al-Būshī, bishop of Old Cairo]. Cairo: Dār
Majallat Marqus. [Base ms: St. Macarius Comm. 22 (Zanetti 317; 14th c.).]Malek, Amir K. 2018. “The Symbolism of Noah’s Ark in the Allegorical Commentary on the Book of Genesis
of Marqus Ibn Al-Qunbur (12th Century).” BSAC 57: 115-124. [Revisits a 2002 article on the topic by
Samir Khalil Samir. Watch for the author’s forthcoming volume on this work.]Naṣīf, Jāk ʿAbduh. 2016. “al-Mazmūr 151 fī l-kanīsah al-qibṭiyyah al-urthūdhuksiyyah: Riḥlat kashf al-ghumūḍ
bayna naṣṣihi l-ʿibrī wa-tarjamatayhi al-yūnāniyyah wa-l-ʿarabiyyah” [“Psalm 151 in the Coptic
Orthodox Church: a journey shedding light on obscurities between its Greek and Arabic translations”].
JACI-CCF 2: 223-238. [Includes a manuscript list and illustrations from mss of the Coptic Orthodox
Patriarchate.]

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Schmidt, T.C. 2021. The Book of Revelation and its Eastern Commentators: Making the New Testament in the
Early Christian World. Cambridge, UK: Cambridge University Press. [The commentators include Būlus
al-Būshī and Ibn Kātib Qaysar.]
Schulthess, Sara. 2019. Les manuscrits arabes des lettres de Paul: État de la question et étude de cas (1Corinthiens dans le Vat. Ar. 13). Biblia Arabica 6. Leiden and Boston: Brill. [Rev. JEastCS 73.1-2(2021): 133-135 (Joseph Verheyden). See Part Two, “Les manuscrits arabes des lettres de Paul,” for asurvey including important Copto-Arabic witnesses.]
Sidarus, Adel. 2020. “L’Ouvrage d’exégèse biblique: Kitāb al-Shifāʾ d’Abū Shākir Ibn al-Rāhib (Égypte, XIIIesiècle).” CRJCS 7.1: 115-. [Not seen.]
Vollandt, Ronny. 2017. “Tanqīḥ al-tarjamāt al-ʿarabiyyah li-l-Tawrāh: Tafsīr Saʿdiyā al-Fayyūmī min minẓār
qibṭī wa-ākhar yahūdī” [“Refining the Arabic translation of the Torah: the Tafsīr of Saʿdiyā al-Fayyūmī(Saadiah) under examination by a Copt and a Jew”]. JACI-CCM 3: 521-546. [Includes an edition of the
preface from MS Paris ar. 1.]______. 2019a. “Flawed Biblical Translations into Arabic and How to Correct Them: a Copt and a Jew Study
Saadiah’s Tafsīr.” In Heirs of the Apostles, 56-92. [The Copt who participated in this text critical projectin 1242 CE was probably al-Asʿad ibn al-ʿAssāl. Includes an edition and ET of the preface, with MS
Paris ar. 1 as base.]______. 2019b. “Saʿadia Gaon’s Translation of the Torah and Its Coptic Readers.” In Jewish Biblical Exegesis
from Islamic Lands: The Medieval Period, edited by Meira Polliack and Athalya Brenner-Idan, 75-87.
Bible and Its Reception 1. Atlanta: SBL Press.
Zaki, Vevian. 2021. “The ‘Egyptian Vulgate’ in Europe: An Investigation into the Version that shaped European
Scholarship on the Arabic Bible.” CCO 18: 237-259. [On the Arabic version of the Pauline epistles
found in 3 mss from Egypt: Vat., Ar. 23; Leiden, Or. 217; and Leiden, Acad. 2.]

4b. OT Apocrypha and Pseudepigrapha, NT Apocrypha, other edifying literature and legendsal-Bājūshī, Isḥāq Ibrāhīm. 2017. “Nuṣūs manḥūlah: Ṣalāt al-ʿayn wa-l-naẓrah” [“Apocryphal texts: Prayer of theeye and sight”]. JACI-CCF 3: 487-494. [With an edition and photographs of the text, from a ms in a
private collection.]*Doufikar-Aerts, Faustina. 2016. “The Copto-Arabic or Quzman Version of the Alexander Romance and Its
Religious Muslim-Christian Hybridity.” In Coptic Society, 2:1033–1043. [On the version of the Copt
Yūsuf ibn ʿAṭīyah, known as Quzmān, found in 4 MSS.]
Miroshnikov, Ivan. 2017-2018. “The Acts of Andrew and Philemon in Sahidic Coptic.” Apocrypha 28: 9–83;
with Plates in 29: 29-33. [A good example of a complete Arabic version being “indispensable forunderstanding the narrative flow of the apocryphon” (19), fragmentarily preserved in Sahidic Coptic.]______. 2018. “The Coptic Martyrdom of Andrew.” Apocrypha 29: 9–28. [Translated into Arabic and Ethiopic,
with summaries – along with the Acts of Andrew and Philemon – in the Synaxaria.]______. 2019. “The Coptic Versions of the Acts of Andrew and Matthias (CANT 236), with an Edition of IFAO
Copte Inv. 132.” Mus 132: 259-290. [Reviews the dossier and locates the Arabic translation.]
Monferrer-Sala, Juan Pedro. 2016. “An Egyptian Arabic Witness of the Apocryphal Epistle to the Laodiceans
Preserved in the Coptic Orthodox Patriarchate (Cairo).” JCoptS 18: 57-83 [A translation from Latin,
perhaps from the Andalusi Christian Arabic tradition, in a late ms: Cairo, Coptic Orthodox Patriarchate
Codex 17-7 (Bible 215).]
Swanson, Mark N. 2016. “Alexander the Great among Medieval Copts: Some comments on the uses ofAlexander-materials in Copto-Arabic Literature.” Coptica 15: 81-88.

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DRAFT, Copto-Arabic Studies: Bibliography, 2016-2022______. 2019. “The Church and the Mosque in Wisdom’s Shade: On the Story of ‘Alexander and the Hermit
Prince.’” In Heirs of the Apostles, 284-309. [On a Copto-Arabic sermon in MS Paris BnF ar. 4761, withattention to parallels in Islamic sources and the preacher’s expansions.]
Thābit, Tāwaḍurūs al-qummuṣ Mattiyās. 2018. “al-Ābāʾ al-rusul wa-karāzatuhum fī l-maskūnah, min makhṭūṭ
Kanīsat Abī Qirqāṣ, al-Minyā” [“The Apostles and their preaching throughout the world, from amanuscript in the Church (of St. Theodore of Shotep) in Abū Qirqāṣ, al-Minyā)”]. JACI-CCF 4: 151158. [MS 6 Theol. Description of the ms and outline of the text.]

5. Apocalyptic, heavenly visions
Monferrer Sala, Juan-Pedro. 2016. Apocalipsis del Pseudo Atanasio [ApPsAt(ar)II]: Edición, traducción
anotada y studio. Barcino Monographica Orientalia 4. Barcelona: Universitat de Barcelona Edicions.
[Edition and Spanish translation from Vat. ar. 158 (base) and Par. Ar. 153. See GCAL 1: 177 (2).]Zaborowski, Jason R. 2019. “An Arabic Manuscript of the Visions of Anba Shenouda: Edition and Translation.”
In Heirs of the Apostles, 446-494. [Edition and English translation from MS Los Angeles, St. Shenouda
Society 116.]

6. Hagiography, monastic vitae, accounts of relics, etc.
Agaiby, Elizabeth. 2018a. The Arabic Life of Antony Attributed to Serapion of Thmuis: Cultural Memory
Reinterpreted. TSEC 14. Leiden and Boston: Brill. [Edition, English translation, and study of a decisive
text for the image of Anthony among the Copts.]______. 2018b. “Manuscripts Containing the Life of Antony in Arabic.” ParOr 44: 15-35. [Locates 79 mss
containing a Life of Antony – 13 the Athanasian version, and 66 the (pseudo-) Serapionic.]______. 2020. “Synopsis of the Arabic Pseudo-Serapionic Life of Antony.” In CM: Alexandria and the EgyptianDeserts, 1-11. [Helpful summary with tables.]ʿĀshūr, Shurūq. 2016. “Dirāsah athariyyah li-makhṭūṭ ʿAjāʾib al-sayyidah al-ʿAdhrāʾ bi-Kanīsat Daqādūs –Muḥāfaẓat al-Daqahliyyah” [“Antiquarian study of a manuscript of The Miracles of the Virgin in the
Church of Daqādūs, al-Daqahliyyah Governorate”]. JACI-CCF 2: 279-308. [Includes thumbnail
photographs of the ms and summaries of the 66 miracles.]Athanāsiyūs al-anbā Makāriyūs. 2017. al-Shahīd Abāskhayrūs al-Qallīnī [The Martyr Abaskhiron of Qallin].
Publications of Dayr al-qiddīs al-ʿaẓīm al-anbā Makāriyūs … bariyyat al-Rayān – al-Fayyūm. [A “freeedition” (taḥqīq bi-taṣarruf) meant for edification, from mss including MS Paris ar. 4775.]
al-Bājūshī, Isḥāq Ibrāhīm, and Shuhdī Fawzī Kāmil. 2018. “Sīrat al-shahīd Yūḥannā al-Harāqalī fī l-maṣādir
al-ʿarabiyyah” [“The Life of the martyr John of Heracleia in the Arabic sources”]. JACI-CCF 4: 39-92.
[By Constantine bishop of Asyūṭ. Includes the text from MS Cairo, Coptic Museum Lit. 83 (Simaika
208, Graf 88).]*Bumazhnov, Dmitrij. 2015. “Ascetic Suicides in the Vita of St Paul of Tamma: an Egyptian Drama and its
Ethiopian Continuation.” In Veneration, 1–13. [Studies the Copto-Arabic and Ethiopic dossiers for thissaint.]*Dekker, Renate. 2016. “The Encomium on Bishop Pesynthios: An Evaluation of the Biographical Data in the
Arabic Version.” In Studies in Coptic Culture, 77–91. [Reviews the Coptic and Arabic dossier of thework, and weighs the information found only in the Arabic version represented by MS Paris ar. 4785, ff.
97r–215r.]
Faltāʾus al-Maqārī. 2016. Qiddīsūn min Dayr al-qiddīs Anbā Maqār al-kabīr (mā bayn al-qarn al-rābiʿ wa-lqarn al-thanī ʿashara) [Saints of the Monastery of St. Macarius the Great (from the 4th through the 12th

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centuries)]. Cairo: Dār Majallat Marqus. [Collects materials from a variety of sources, including local
manuscripts.]
Hanna, Ashraf W. 2016-2017. “Commemorations in the Coptic-Arabic Synaxarium.” Coptica 15 (2016): 29-53;
16 (2017): 1-53. [Tables of the contents of 18 selected mss of the Synaxarium.]
Makārī al-Bahnasāwī. 2018. Al-Anbā Bīshōī: ḥabīb Mukhalliṣinā l-ṣāliḥ [St. Bishoi: Beloved of our good
Savior]. Publications of Dayr al-ʿAdhrāʾ wa-l-malāk Mīkhāʾīl, al-Bahnasā. Shubrā: Dār Anṭūn. [This andthe following entry are based on mss of Dayr al-Baramūs, but polished (tanqīḥ – in language andcontent) for a pious lay readership. For other works by Fr. Makārī, see his publication list, pp. 71-78.]______. Sīrat al-qiddīs Yuḥannis al-qaṣīr: li-l-anbā Zakhāriyās usquf Sakhā [The Life of St. John the Little, byZakharias, bishop of Sakhā]. Publications of Dayr al-ʿAdhrāʾ wa-l-malāk Mīkhāʾīl, al-Bahnasā. Shubrā:Dār Anṭūn.
Moawad, Samuel. 2016. Die arabische Version der Vita Dioscori. PO 56.1 = no. 246. Turnhout: Brepols. [Rev.
CCO 15 (2018): 251-252 (Juan Pedro Monferrer Sala); JCoptS 21 (2019): 259-268 (Matthias Müller).]______. 2017. “Addenda zur Vita Discori, PO 246 (56.1).” OCP 83 (2017): 231. [Adds a footnote to the above
work.]______. 2020. “The Memory of St. Mark in the Coptic Church.” In CM: Alexandria and the Egyptian Deserts,
101-109. [Draws on a rich variety of sources (HP, HPY, saints’ lives and homilies) including theunderstudied sermon of Severus, bishop of Nastarawah.]
Panchenko, Constantin A. 2015. “Būlus al-Ḥabīs, 13th-century Coptic neomartyr” [in Russian]. Bulletin of the
Orthodox St. Tikhon Humanitarian University, Ser. 3; 5/45: 61–69.
Saweros, Ibrahim. 2019. “Sīrat al-shahīdah Rifqah wa-abnāʾihā ṭibqan li-aqdam al-makhṭūṭāt” [“The Martyrdomof Rebecca and Her Children according to the oldest manuscripts”]. AlexSch 27 (2019/2): 229-256.
[Edition from MSS Paris ar. 277 (base) and 4777; MS Cairo, Coptic Orthodox Patriarchate, Hist. 40.]
al-Sharqāwī, Bāsim Samīr. 2019. “Khabar naql dhakhāʾir al-shahīd Marqūriyūs (Abī Sayfayn) li-kanīsatihi lqadīmah” [“The account of the transfer of the relics of St. Mercurius (Abū Sayfayn) to his ancientchurch”]. AlexSch 27 (2019/2): 207-227.
Swanson, Mark N. 2017. “The Story of Fakhr al-Dawlah ibn al-Muʾtaman: Priest’s Son, Muslim Grandee,
Monk of St. Antony.” Coptica 16 (2017): 67-80. [On a figure who appears more than once in saints’
lives of the late 14th century.]______. 2019. “Shenoute in the Copto-Arabic Synaxarion: A Saint for the Ages?” Coptica 18: 43-59. [Traces
the development of the image of Shenoute between the medieval text, 20th-century editions, and the
Synaxarion of 2012.]
Takla, Hany N. 2017. “The Arabic Version of the Miracles of Apa Mina, Based on Two Unpublished
Manuscripts in the Collection of the St. Shenouda the Archimandrite Coptic Society in Los Angeles.” In
CM: Northern Egypt 161-175. [A description of the two manuscripts, and a summary of the miracle
stories (17 from what were probably 20), from the Society’s MS 166.]ten Hacken, Clara. 2017. “More about the Text ‘The Journey of St. Aūr’ and the Monastery of Naqlūn.” BSAC
56: 35-60. [An Addendum to the next entry, adding the witness of MS Cairo, Coptic Museum 6487 to fillin lacunae in “The Journey of St. Aūr.”]______. 2019. The Legend of Saint Aūr and the Monastery of Naqlūn: The Copto-Arabic Texts. Eastern
Christian Studies 26. Leuven: Peeters. [Rev. OCP 86 (2020): 322-326 (Ph. Luisier).]
Tsuji, Asuka. 2016a. Coptic Saints in Mamluk Egypt (Koputo Seijinden kara mita 14 seiki Ejiputo Shakai).
Tokyo: Yamakawa Syuppansya. [In Japanese. On the Mamlūk era saints Ḥadīd, Yūḥannā al-Rabbān,Barṣaumā al-ʿUryān, Alam, Ruways, Murqus al-Anṭūnī, and Ibrāhīm al-Fānī.]15

DRAFT, Copto-Arabic Studies: Bibliography, 2016-2022*______. 2016b. “The Depiction of Muslims in the Miracles of Anba Barsauma al-ʿUryan.” In Studies in
Coptic Culture, 65–75. [Introduction to the text, making reference to MSS Paris ar. 72 and 282.]*________. 2016c. “Preliminary Report on Four Saints from the Mamluk Period: Ḥadīd, Yuḥannā al-Rabbān,Barṣauma al-ʿUryān, and ʿAlam.” In Coptic Society, 2:1153–1160. [Focuses on a set of late 13th– early
14th-century saints, little known except for Barṣaumā.]______. 2017a. “The Veneration of Anba Hadid and the Nile Delta in the Thirteenth Century.” In CM: Northern
Egypt, 185-191. [An introduction to the Life and [32 or 33] Miracles of Anbā Ḥadīd (d. 1286), a local
saint commemorated in the Synaxarion on 3 Baramhāt; the text is preserved in a number of monastic
collections.]______. 2017b. “Wearing the Blue Turban Again: Christian Reconversions in Mamluk Egypt.” In Religious
Interactions in Europe and the Mediterranean World: Coexistence and Dialogue from the Twelfth to theTwentieth Centuries, edited by Katsumi Fukasawa et al., 209-220. Abingdon, UK: Routledge. [Draws
from the Life and Miracles of Anbā Marqus al-Anṭūnī and the Life and Miracles of Anbā Ruways.]
Vivian, Tim, and Maged S.A. Mikhail, eds. 2022. The Life of Bishoi: The Greek, Arabic, Syriac, and Ethiopic
Lives. Cairo and New York: The American University in Cairo Press. [Mikhail presents the Bishoi
dossier in the General Introduction, and in Chapter 5 gives an English translation of the Arabic text basedon MS Göttingen ar. 114, ff. 150v-180r.]
Voytenko, Anton. 2020. “Le saint comme une ‘syntaxe’: L’homélie de Pesynthios, évêque de coptos, enl’honneur de saint Onuphre le Grand.” In Études coptes XVI, 263-280. [The Arabic translation isconsidered, esp. at pp. 271-272.]*Wadi Awad. 2015. “Les deux vies arabes de saint Pachôme traduites du copte sahidique et du coptebohairique. 4. Sorte d’un moine orgueilleux” [in Arabic]. BSAC 54:261–272. [Edition of a passage fromthe Arabic translation of the Bohairic Life, from 3 MSS.]______. 2017. “La Vita breve di Claudio Martire: 11 Bawunah (antico 5, attualmente 18 Guigno).” JACI-CCM
3: 365-376. [Edition of the text from MS Cairo, Coptic Museum, hist. 469.]______. 2017-2018. “Vita di san Pietro Martire all luce delle fonti greche, copte e arabe.” SOC.C 50-51 (20172018). [Not seen.]______. 2018. “Les deux vies arabes de saint Pachôme traduites du copte sahidique et du copte bohairique, 5.
Ascèse de Pachôme, sa vocation à batir un monastère et mort de Palamon” [in Arabic]. BSAC 57: 269278. [Edition from 4 MSS.]______. 2019. “The Arabic Life of Saint Latsun compared with the Synaxarion” [in Arabic]. BSAC 58: 195-224.
[The oldest of the mss consulted: MS Cairo, Coptic Museum, Hist. 469 (Simaika 96, Graf 712), ff. 314v318r (from 1360).]______. 2019-2020. “I miracoli arabi di Maria.” Italian translation by Bartolomeo Pirone. SOC.C 52-53 : 139150. [This edition and translation of the Fourth Miracle continues a project; earlier installments were in
SOC.C 46-47 (2013-2014) and 48-49 (2015-2016). Several MSS were used, the oldest being Paris ar. 69(1334).]
Youssef, Youhanna Nessim. 2017. “Mīkhāʾīl al-Jadīd” wa-l-nuṣūṣ al-lītūrjiyyah” [“Michael ‘the New’ and theliturgical texts”]. JACI-CCF 3: 377-388. [Liturgical texts provide some information about a neomartyr;e.g. MS St. Macarius hag. 42 (Zanetti 408).]______. 2019. “A Homily on Saint Shenoute Ascribed to Saint Cyril.” Coptica 18: 73-84. [Introduces a homily
found in MS Cairo, Church of SS Sergius and Bacchus, Theol. 14 (13th-14th c.) and MS Cairo, Coptic
Museum, Hist. 823 (old register 5353, new no. 56; 1739 AD.]16

DRAFT, Copto-Arabic Studies: Bibliography, 2016-2022
7. Liturgy
Alfūns, Aghūsṭīnūs. 2017. “Nubūʾāt ṣawm Nīnawā wa-ayyām al-ṣawm al-arbaʿīn al-muqaddas: Dirāsat makhṭūṭ
bi-kanīsat Mār Jirjis bi-Ṣafṭ al-Sharqiyyah – al-Minyā, Miṣr” [“Prophecies of the fast of Ninevah and thefast of the forty holy days: Study of a manuscript in the Church of Mār Jirjis in Ṣafṭ al-Sharqiyyah (alMinyā, Egypt)”]. JACI-CCF 3: 151-162. [Manuscript of 1547 CE.]*Athanāsiyūs al-Maqārī. 2006. Sirr al-Rūḥ al-Quddus wa-l-Mīrūn al-Muqaddas. Silsilat Ṭuqūs asrār wa-ṣalawātal-kanīsa 2/3. Cairo: Maṭābiʿ al-Nūbār. [Gathers materials on the holy mayrūn. Missed in the 2008
bibliography.]Awad, Nabil Farouk Fayez.5 2016. “Tartīb al-bayʿah (Ordination of the Church) according to the Manuscript:
Coptic number 5898 British Museum, London” [in Arabic]. BSAC 55: 195-268.
______. 2017. “The Eight Melodies according to Mikha’il, Metropolitan of Damietta” [in Arabic]. BSAC 56:
177-224. [From MS Wādī l-Naṭrūn, Dayr al-Baramūs, qānūn 9.]______. 2019. “The Signings of the Cross in the Liturgy according to MS Paris Copte 26” [in Arabic]. BSAC
58: 171-194. [Edition of the Arabic liturgical instructions at the end of the ms.]
Elhage-Mensching, Lina. 2021. “The Praises in the Psalmody for the Month of Kiahk attributed to Pope Mark:Partial edition of Ms. Cairo, CM 292.” In Den Orient erforschen, mit Orthodoxen leben: Festschrift für
Martin Tamcke zum Ende seiner aktiven Dienstzeit, ed. Egbert Schlarb, 165-177. Wiesbaden:
Harrassowitz.
*Anba Epiphanius. 2012. al-Quddās al-Bāsīlī: al-naṣṣ al-yūnānī maʿ al-tarjamah al-ʿarabiyyah. Silsilat Dayral-qiddīs anbā Maqār, barriyyat Shīhīt. Cairo: Dār Majallat Marqus. [This study of the Coptic Eucharistic
liturgy of St. Basil includes “the old Arabic translation” according to the Kacmarcik ms and MS St.
Macarius, Lit. 155 (= Zanetti 199), pp. 133–186.]*________. 2013. al-Quddās al-Ghirīghūrī: al-naṣṣ al-yūnānī maʿ al-tarjamah al-ʿarabiyyah. Silsilat Dayr alqiddīs anbā Maqār, barriyyat Shīhīt. Cairo: Dār Majallat Marqus. [This study of the Coptic Eucharistic
liturgy of St. Gregory includes “the old Arabic translation” according to the Kacmarcik ms, a ms of
Paris, and MS St. Macarius, Lit. 155 (= Zanetti 199), pp. 141–192.]________. 2017. Al-Khūlājī al-muqaddas: al-quddāsāt al-thalātha yūnānī-ʿarabī (ḥasab makhṭūṭ Dayr al-qiddīs
Anbā Anṭuniyūs), Kacmarcik codex [The Holy Euchologion: the three liturgies, Greek – Arabic(according to the manuscript of the Monastery of St. Antony), Kacmarcik codex]. Heliopolis, Cairo:
Madrasat al-Iskandariyyah. [Edition of the three Eucharistic liturgies according to an important 14thcentury ms.]______. 2018. “Ṭaqs al-inḍimām li-l-kanīsah al-qibṭiyyah, bi-ḥasab makhṭūṭāt al-ʿuṣur al-wusṭā al-ʿarabiyyah”[“The Rite of joining the Coptic Church, according to medieval Arabic manuscripts”). JACI-CCF 4: 918. [From canonical mss of the Monastery of St. Macarius: 2 and 13 qānūn.]
Mikhail, Ramez. 2016-2017. “Towards a History of Liturgical Vestments in the Coptic Rite,” I: “Minor Orders,
Deacons, and Presbyters.” Coptica 15 (2016): 55-70; II: “Bishops and Patriarchs,” Coptica 16 (2017):
55-66. [Traces these matters through the medieval Arabic canonical and liturgical literature.]______. 2017. “A Magical Cure for Rabies: The Coptic Liturgical Service in Honor of Abū Tarbū.” In Ritualia
Orientalia Mixta: Reflexionen über Rituale in der Religionsgeschichte des Orients und angrenzenderGebiete, ed. Predrag Bukovec and Vedrana Tadić, 267-289. Religionen im Vorderen Orient 4. Hamburg:
Verlag Dr. Kovač. [A survey, with an extensive list of mss in which the rite can be found.]______. 2018. “The Liturgy Coram Patriarcha Revisted: The Prothesis of the Coptic Patriarchal Liturgy inSources of the 15th-16th Centuries.” Mus 131: 279-312.

5

Sometimes the author’s name is given as Nabil Farouk Fayez. See also section 8b below.

17

DRAFT, Copto-Arabic Studies: Bibliography, 2016-2022______. 2020. The Presentation of the Lamb: The Prothesis and Preparatory Rites of the Coptic Liturgy.
Studies in Eastern Christian Liturgies 2. Münster: Aschendorff. [Rev. OCP 87 (2021): 556-558 (Ph.
Luisier).]______ [now as Mikhail, (Fr.) Arsenius]. 2022. Guides to the Eucharist in Medieval Egypt: Three Arabic
Commentaries on the Coptic Liturgy. Yūḥannā ibn Sabbāʿ, Abū al-Barakāt ibn Kabar, and Pope Gabriel
V. CATT 2. New York: Fordham University Press. [Accessible introduction to a genre of Copto-Arabic
literature that has long remained a reserve of specialists.]Mīṣāʾīl al-Baramūsī. 2018a. “Dalāl al-mubtadiʾīn wa-tahdhīb al-ʿilmāniyyīn: aqdam dalāl ṭaqsī li-l-kanīsah alqibṭiyyah” [“Guide to the beginners and reformation of the laity: the oldest liturgical guide of the Coptic
Church”]. AlexSch 24 (2018/1): 117-169; 25 (2018/2): 115-157.
______ [as Misael al-Baramosy]. 2018b. “Notes on the Euchologion of the Hegumen ʿAbd al-Masīh al-Masʿūdī,
1902 A.D.” BSAC 2018: 125-146. [On a milestone in the Arabic-language study of the Coptic liturgy.]______. 2020. Dalāl al-mubtadiʾīn wa-tahdhīb al-ʿilmāniyyīn: aqdam dalāl ṭaqsī li-l-kanīsah al-qibṭiyyah[Guide to the beginners and reformation of the laity: the oldest liturgical guide of the Coptic Church].
Cairo: Madrasat al-Iskandariyyah. [Not seen.]
Paul, Arsany. “Approaching the Ecclesia in Medieval Coptic Cairo: Church Entrance Petitions from theThirteenth-Century Copto-Arabic Manuscript Suryān Liturgy 383 (Folia 190r-194r).” Ecclesia orans 39:
143-173. [The ms was written by the monk and scribe Ghubriyāl who later became Pope Gabriel III(1268-1271).]Shahātah, Mīlād. 2016. “Qirāʾah ūlā li-kitāb al-Barakah al-muqaddasah bi-makhṭūṭ al-Qāhirah, Maktabatal-Baṭriyarkiyyah, Muqaddasah 190 (1801 m)” [“A first reading of the book The Holy Blessing in MS
Cairo, Patriarchal Library, 190 Bibl. (1801 CE)]. JACI-CCF 2016: 339-342. [Introduction to an ongoingproject. MS Cairo, COP Bibl. 190 = Simaika 148.]
Youssef, Youhanna Nessim. 2017. The Rite of Consecration of the Myron. Textes et documents 18. Cairo:
Société d’Archéologie Copte. [Edition and French translation with MS Cairo, Coptic Museum, Lit. 253(Simaika 142) as base.]______. 2019. “The Liturgical Texts relating to Saint Apater.” BSAC 58: 119-137. [Includes texts from the
Coptic-Arabic ms Cairo, Coptic Museum Lit. 323 (Simaika 171).]Yūsuf, Jirjis Ibrāhīm. 2016. “Makhṭūṭ Khuṭab al-ṣawm al-muqaddas wa-āḥād Kiyahk wa-waṣāyā li-lmutaʿammidīn” [“A manuscript of Homilies for the Holy Fast and the Sundays of Kiyahk, andinstructions for those receiving Baptism”]. JACI-CCF 2: 239-243. [Study of a manuscript from the
Church of the Virgin in Nazlat al-Fallāḥīn – al-Minyā. Includes an Urjūzah on Baptism by Marqus,bishop of Ziftā; see GCAL 4:129.]
Zanetti, Ugo. 2016. “Recente … mais ancienne. Une prière copte de la fraction.” BSAC 55: 125-139. [Bohairicand Arabic texts of fraction prayer no. 29 (according to Zanetti’s inventory in Atanassova and Chronz,
Synaxis katholike, Münster 2014) from MS St. Macarius Lit. 157 (Zanetti 201).]______. 2018. “Prière de la fraction sur la vision d’Isaïe (et autres).” BSAC 57: 205-217. [Gives the Arabictranslations of fraction prayer no. 30 found in MSS St. Macarius, Lit. 236 and 157; Paris copte 40.]

8. Theology
8a. Church fathers and monastic teachers in the Copto-Arabic tradition; sayings, homilies, treatises
Agaiby, Lisa. 2019. “St. Shenoute the Archimandrite in Manuscripts of the Red Sea Monasteries.” Coptica 18:
1-15. [In addition to copies the Arabic Life, the article identifies four passages attributed to Shenoute inBustān al-ruhbān mss from the 13th to 18th centuries.]

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DRAFT, Copto-Arabic Studies: Bibliography, 2016-2022______, and Tim Vivian. 2021. Door of the Wilderness: The Greek, Coptic, and Copto-Arabic Sayings of St.
Antony of Egypt. An English Translation, with Introduction and Notes. TSEC 23. Leiden and Boston:
Brill. [Agaiby’s chapters include 74 sayings of St. Antony collected from 25 mss of the Bustān alruhbān, dated from 1300 to 1923, in English translation.]*Aghathon el-Antoni. 2014. “Philokalia: ‘Love of (Spiritual) Beauty.” BSAC 53:11–26. [Notes an early form of
the “Jesus Prayer” in a collection of sayings of St. Antony: MS Monastery of St. Antony, Theol. 177,
f. 103v.]
Athanāsiyūs al-anbā Makāriyūs bi-l-Rayyān. 2018. “Risālat al-qiddīs Diyūnīsiyyūs, tilmīdh Būlus al-rasūl,taʿziyatan ilā l-qiddīs Tīmūthayūs …” [“Letter of Consolation by St. Dionysius, disciple of St. Paul, to
St. Timothy …”]. JACI-CCF 4: 19-30. [On the martyrdom of SS. Peter and Paul, for 5 Abīb. From two
mss, including a 15th c. ms from Kanīsat al-amīr Tāwaḍurūs “in Upper Egypt.”]*Bigoul al-Suryani. 2016a. “Ahrubās (Rūfus) usquf Shuṭb: ʿIẓah ʿalā qirāʾāt bākir yawm al-khamīs min al-usbūʿ
al-thālith min al-ṣawm al-muqaddas” [“Rufus, bishop of Shotep: Homily on the readings for matins forThursday of the third week of the Holy Fast”]. JACI-CCF 2: 211-222. [Found in three mss of Dayr alSuryān: 223, 231, and 232 mayāmir.]______. 2016b. “A Copto-Arabic Text Ascribed to Rufus of Shotep.” In Coptic Society, 2:1013-1022. [Edition
and English translation of Sermon #14 from MS Dayr al-Suryān, 231 mayāmir, ff. 39v–41r, withreference to two other witnesses.]______. 2017. “Iẓāt ʿalā qirāʾāt bākir ayyām al-ṣawm al-muqaddas, mansūbah ilā l-anbā Dīmitriyūs(Dīmitriyānūs) baṭriyark Anṭākiyah (253-260 m)” [Homily on the readings for matins in the days of theHoly Fast, attributed to Demetrius, patriarch of Antioch (253-260 CE)”]. JACI-CCF 3: 231-238. [Foundin four mss of Dayr al-Suryān: 223, 226, 231, and 232 mayāmir.]*Butts, Aaron Michael. 2016. “The Christian Arabic Transmission of Jacob of Serugh (d. 521): The
Sammlungen.” Journal of the Canadian Society for Syriac Studies 16:39–59. [Important study ofcollections of Jacob’s homilies (adding up to 58 homilies, of which the author identifies 56) found in aset of 18 Copto-Arabic MSS (including the 13th-c. MS Vatican Ar. 73).]______, and Ted Erho. 2018. “Jacob of Serugh in the Ambrosian Homiliary (ms. Ambros. X.198 sup. andits membra disiecta).” Deltio Biblikōn Meletōn 33: 37-54. [Suggests that the Copto-Arabic text, which
served as the Vorlage of the Ethiopic, likely goes back to a Melkite text.]______. 2020. “Diversity in the Christian Arabic Reception of Jacob of Serugh (d. 521).” In Patristic Literature,89-128. [Jacob’s works were received into Christian Arabic through a diversity of channels, CoptoArabic as well as Melkite or Syriac Orthodox.]
Davis, Stephen J. 2019. “Evagrius Ponticus at the Monastery of the Syrians: Newly Documented Evidence for
an Arabic Reception History.” In Heirs of the Apostles, 349-394. [Presents eight Evagrian mss from theDayr al-Suryān library, MSS 174-178, 184-185, and 743 nusukiyyāt.]
Farag, Mary K. 2021a. “Rewriting Scriptures as a Homiletic Practice in Late Antique Egypt.” JCoptS 23: 47-61.
[The central case study is Ps-Theophilus’ Homily on the Church of Mary at Koskam, composed in
Sahidic but preserved in Arabic.]______. 2021b. What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity.
Transformation of the Classical Heritage 63. Oakland, CA: University of California Press. [Chapter 6
focuses on three texts from the Copto-Arabic literature on the building and consecration of churches tothe Virgin Mary: homilies of Ps-Basil (Philippi) and Ps-Theophilus (Koskam), and the story of thechurch in Athribis.]*Lucchesi, Enzo. 2010. “Un recueil d’homélies de Jean Chrysostome dans le Par. Ar. 4796.” Mus 123:36–37.
[A collection of selected homilies of St. John Chrysostom which exists in both Melkite and Copto-Arabic
recensions.]

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DRAFT, Copto-Arabic Studies: Bibliography, 2016-2022
Moawad, Samuel. 2022. Die arabische Version der Vita Sinuthii: Kritisiche Edition mit annotierterÜbersetzung. Wissenschaftliche Schriften der WWU Münster. Hildesheim: Georg Olms. [Criticaledition, MS Monastery of St. Antony, Hist. 139 (1307 CE) serving as base, with German translation. In
Press at the time of posting (03/07/22).]
Roberts, Alexandre. 2020. “A Re-translation of Basil’s Hexaemeral Homilies by ʿAbdallāh ibn al-Faḍl ofAntioch.” In Patristic Literature, 198-240. [Examines three Arabic translations of Basil’s work: one wasmade by a Copt at the Monastery of St. Macarius in 1247/8 CE; another (used by Ibn al-Faḍl) is wellattested in Coptic manuscript collections.]
Saweros, Ibrahim. 2018. “ʿIẓah ʿarabiyyah ʿalā ʿīd al-ʿanṣarah mansūbah li-l-bābā Athanāsiyūs al-rasūlī”[“Arabic homily on the Feast of Pentecost attributed to Pope Athanasius ‘the Apostolic’”]. AlexSch 25(2018/2): 231-242.
______. 2020a. “The Arabic Corpus of Pseudo-Athanasius of Alexandria.” In CM: Alexandria and the EgyptianDeserts, 139-148. [A survey with four examples, including the homilies mentioned in the previous andfollowing notes.]______. 2020b. “ʿIẓah ʿarabiyyah thaniyah ʿalā ʿīd al-ʿanṣarah mansūbah li-l-bābā Athanāsiyūs al-rasūlī” [“Asecond Arabic homily on the Feast of Pentecost attributed to Pope Athanasius ‘the Apostolic’”]. CRJCS
7.1: 33-48.
Treiger, Alexander. 2020. “The Noetic Paradise (al-Firdaws al-ʿaqlī): Chapter XXIV.” In Patristic Literature,328-376. [Notes the popularity of the work among the Copts, and the abridgement by al-Ṣafī ibn alʿAssāl (published by Andrāʾus al-Anṭūnī in 1912 from MS St. Antony, Theol. 320).]
Youssef, Youhanna Nessim. 2018. “Between Gregory the Theologian and Severus of Antioch.” ParOr 44: 425438. [Some references to their place in the Copto-Arabic tradition.]
Yūsuf, Jirjis Ibrāhīm. 2018. “Maymar nuzūl al-Masīḥ li-l-Jaḥīm li-l-qiddīs Ibīfāniyūs, usquf Qubruṣ” [“Treatiseon the descent of Christ into Hell, by Epiphanius, bishop of Cyprus”]. JACI-CCF 4: 159-174. [Full textof the treatise, from a manuscript of the Church of the Virgin in Ḥārat Zuwaylah, Cairo.]

8b. Copto-Arabic authors, books and treatises composed in Arabic
Awad, Nabil Farouk Fayez. 2018. “Funeral Oration Composed by al-Waǧīh al-Qalyūbī and read the day of thedemise of Pope Gabriel III, 77th Patriarch of Alexandria (1268-1274 AD)” [in Arabic]. BSAC 57: 219234. [From MS Vatican ar. 91.]______. 2020. “ʿIẓah tuqāl ʿalā ʿīd al-mīlād, li-l-Wajīh al-Qalyūbī” [“Homily for the Feast of the Nativity, by alWajīh al-Qalyūbī”]. CRJCS 7.1: 107-118. [From MS Vatican ar. 91, ff. 153v-156r.]al-Bājūshī, Isḥāq Ibrāhīm. 2017a. “Al-qiddīs al-anbā Yūsāb al-Abaḥḥ usquf Jirjā wa-kitābātuhu” [“St. Yūsāb alAbaḥḥ, bishop of Jirjā, and his writings”]. JACI-CCF 3: 93-134. [Includes extensive lists of mss.]______. 2017b. “al-Muʿallim Marquṣ Mishriqī al-Mallawānī wa-kitābātuhu (q 18 m), al-juzʾal-awwal”[“Marquṣ Mishriqī al-Mallawānī and his writings (18th c. CE), Part 1”]. JACI-CCF 3: 435-468. [Study ofan 18th century author who responded to one Jirjis al-Qibṭī, who had joined the Catholic Church.]______. 2020. “ʿIẓah li-l-ābāʾ al-kahanah, min qawl al-ab al-ʿālim al-anbā Sāwīrus ibn al-Muqaffaʿ” [“Homily
on the Priests, by Sāwīrus ibn al-Muqaffaʿ”]. CRJCS 7.1: 49-64. [Not seen. Perhaps this is the Homily on
the Twenty-Four Elders of the Book of Revelation, as found in MS Paris ar. 49, ff. 204r-214v.]
Bertaina, David. 2018. “Būluṣ ibn Rajāʾ on the History and Integrity of the Qurʾan: Copto-Islamic Controversyin Fatimid Cairo.” In Arab Christians and the Qurʾan from the Origins of Islam to the Medieval Period,edited by Mark Beaumont, 174-195. HCMR 35. Leiden and Boston: Brill. [A study of Kitāb al-Wāḍiḥ
bi-l-ḥaqq.]

20

DRAFT, Copto-Arabic Studies: Bibliography, 2016-2022______. 2020. “The Arabic Version of the Liber Denudationis: How Fatimid Controversies Shaped Medieval
European Views of the Qurʾan.” Islam and Christian-Muslim Relations 31: 425-443. [Identifies Ibn
Rajāʾ’s Kitāb al-Wāḍiḥ bi-l-ḥaqq as the Arabic source of an important Latin work of Christian-Muslim
controversy.]______. 2022. Būluṣ ibn Rajāʾ: The Fatimid Egyptian Convert Who Shaped Christian Views of Islam. ACTS 4.
Leiden and Boston: Brill. [Edition and English translation of Kitāb al-Wāḍiḥ bil-l-ḥaqq, from threemanuscripts.]
Binyāmīn al-Muḥarraqī. 2016. “Dirāsah li-naṣṣ al-faṣl al-awwal min kitāb Rawḍat al-farīd wa-salwat al-waḥīd
li-Simʿān ibn Kalīl” [“A study of Chapter One of Rawḍat al-farīd wa-salwat al-waḥīd by Simʿān ibn
Kalīl”]. JACI-CCF 2: 197-210. [Theological reflections on the text.]______. 2017. “Rawḍat al-farīd wa-salwat al-waḥīd … Dirāsat naṣṣ al-qawl al-thānī: ‘Min ajl al-īmān bi-lWāḥid al-Qadīm al-Mannān’” [“Rawḍat al-farīd wa-salwat al-waḥīd …: A study of Chapter Two: ‘On
belief in the One, the Eternal, the Munificent’”]. JACI-CCF 3: 193-203.
Anba Epiphanius. 2018. Mayāmir al-aʿyād al-ilāhiyya li-l-Anbā Būlus al-Būshī usquf Miṣr [Homilies for the
divine feasts, by Būlus al-Būshī, bishop of Old Cairo]. Cairo: Dār Majallat Marqus. [Edition of the eight
sermons for the dominical feasts, with different mss of the Monastery of St. Macarius serving as base.]
Faragalla, Joseph. 2019. Simʿān b. Kalīl, Leben und Werk. Eichstätter Beiträge zum Christlichen Orient 8.
Wiesbaden: Harrassowitz. [Study with an edition and German translation of the Introduction to thePsalms, MS Paris ar. 43 serving as base. Rev. OCP 87 (2021): 553-555 (Ph. Luisier).]
Griffith, Sidney. 2018. “Use and Interpretation of Scriptural Proof-Texts in Christian-Muslim Apologetic
Literature in Arabic.” In Exegetical Crossroads, 73-94. [Pages 86-92 deals with an apologetic treatise ofal-Ṣafī ibn al-ʿAssāl.]Isḥaq, Ariyānūs ʿĀdil, Isḥāq Ibrāhīm al-Bājūshī, and ʿImād Ḥirz Labīb. 2017. “Kitāb Nuzhat al-nufūs wa-muzīlal-khaṭāyā wa-l-ʿukūs, min makhṭūṭāt Dayr Jabal al-Ṭayr wa-l-ʿAwāyisah Samālūṭ al-Minyā, Miṣr”[“The book Nuzhat al-nufūs wa-muzīl al-khaṭāyā wa-l-ʿukūs, from manuscripts of Dayr Jabal al-Ṭayr andal-ʿAwāyisah (Samālūṭ, al-Minyā, Egypt)”]. JACI-CCF 3: 61-92. [Study of the text with a list of 35 mss
in Egypt, mostly in monasteries and churches. See GCAL 4: 257.]Isḥāq, Ariyānūs ʿĀdil. 2018. “al-Ruʾūs al-ithnā ʿashar allatī waḍaʿahā Kīrullus al-muʿallim al-jalīl baṭriyark alIskandariyyah” [“The Twelve Chapters composed by the venerable teacher Cyril, patriarch of
Alexandria”]. JACI-CCF 4: 31-38. [The 12 Anathemas of St. Cyril of Alexandria, from MS Cairo,
Coptic Orthdox Patriarchate Theol. 111 (Simaika 273, Graf 640).]
Jabbour, Jawdath. 2017-2018. “Le manuscript Arabe 202 de la Bibliothèque natonale de France et la découverted’une nouvelle copie du Bayān al-aẓhar d’al-Rašīd Abū al-Ḫayr Ibn al-Ṭayyib.” Mélanges del’Université Saint-Joseph 67: 505-518. [While incomplete, this adds another witness to al-Rashīd’s
treatise on al-qaḍāʾ wa-l-qadar, in addition to Vat. ar. 119 and an excerpt in al-Muʾtaman ibn al-ʿAssāl’s
Majmūʿ uṣūl al-dīn.]
Anba Martyrus. 2018. “Dirāsah ḥawl Maymar intiqāl abīnā l-ab al-baṭriyark anbā Mattāʾus, wa-dhikr intiqālawlādihi l-shuhadāʾ al-mustashhidīn fī zamānihi …” [“Study on the Homily on the repose of our father
Patriarch Matthew, with mention of the repose of his children the martyrs, who were martyred in his age…”]. JACI-CCM 4: 283-292. [On Matthew the 87th patriarch, 1378-1408. Text from MS Dayr al-Suryān
272 mayāmir.]Moawad, Samuel [Ṣamūʾīl Quzmān Muʿawwaḍ], ed. 2022. Abū Shākir ibn al-Rāhib, Kitāb al-tawārīkh, al-juzʾ
al-thānī, al-abwāb 48–51. Cairo: Madrasat al-Iskandariyyah. [Part I of this important edition, from 2016,
appeared in the previous bibliography.]
Pirone, Bartolomeo. 2016. “Al-Muʾtaman e un suo riferimento a Elia di Nisibi.” Quaderni di Studi Arabi 11:
25-40. [Passages with Qurʾān quotations in chapters 14 and 33 of Majmūʿ uṣūl al-dīn are strongly
dependent on the 3rd and 2nd sessions (respectively) of Iliyyā’s Majālis.]

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DRAFT, Copto-Arabic Studies: Bibliography, 2016-2022
Rushdī, Nīfīn Jirjis. 2018. “The book ʿIqd al-jawāhir al-masīḥiyyah fī l-madāʾiḥ al-injīliyyah (ca. 17th c.)” [inArabic]. JACI-CCM 4: 317-344. [Poetic presentation of the life and teachings of Christ, in 12 chapters.
Study based on MS Cairo, Coptic Orthodox Patriarchate, Theol. 285 (Simaika 295, Graf 323), and MS
Beni Suef, Dayr al-ʿAdhrāʾ–Bayāḍ, Theol. 16.]Ṣalāḥ, ʿĪd (Eid Salah). 2014. Fī sabīl naẓariyyah ʿarabiyyah masīḥiyyah li-l-tafsīr: Buṭrus al-Sadamantī
namūdhajan – al-qarn al-thālith ʿashar al-mīlādī [Towards an Arabic Christian hermeneutic: theexample of Buṭrus al-Sadamantī (13th c. CE)]. [Cairo:] Dār al-Fikr al-Injīlī. [On the introduction on tafsīr
to Buṭrus’ al-Taṣḥīḥ.]______. 2020. “Nuqṭat taḥawwul: Sāwīrus ibn al-Muqaffaʿ, al-sīrah wa-l-tafkīr al-lāhūtī” [“A Turning Point:
Sāwīrus ibn al-Muqaffaʿ, Life and Theological Thought”]. JACI-CCF 6: 423-444. [Argues that Sāwīrus
represents a new approach towards the wider society, one of al-indimāj rather than al-iʿtizāl.]______. 2021. “Ḍarūrat al-tajassud fī l-kitābāt al-ʿarabiyyah al-masīḥiyyah: Kitāb ‘Mukhtaṣar al-bayān fī taḥqīq
al-īmān’ al-shahīr bi-l-Ḥāwī l-Ibn al-Makīn namūdhajan” [“The necessity of the Incarnation in Arabic
Christian writings: The example of Mukhtaṣar al-bayān fī taḥqīq al-īmān, known as al-Ḥāwī, by Ibn alMakīn”]. al-Nusūr (January 2021): 16-27. [Theological study appearing in a publication of the Coptic
Evangelical Organization for Social Services.]
Saweros, Ibrahim. 2017. “How Does the Copt Die? A study of the Angel of Death in the Coptic tradition
together with a critical edition of the ninth chapter of Kitāb ‘al-Īḍaḥ’ attributed to Sāwīrus Ibn alMuqaffaʿ” [in Arabic]. BSAC 56: 225-275. [Edition from MSS Paris ar. 170 (base); Coptic Patriarchate,
Theol. 92; and St. Macarius, Theol. 28.]
*Schwarb, Gregor. 2014a. “Eine maimonidische Trinitätslehre? Zur Maimonidesrezeption in der koptischarabischen Literatur.” In “Höre die Wahrheit, wie sie auch spricht”: Stationen des Werks von Moses
Maimonides vom islamischen Spanien bis ins moderne Berlin, edited by Lukas Muehlethaler, 40–53.
Schriften des Jüdischen Museums Berlin 2. Göttingen: Vandenhoeck & Ruprecht. [On the use of
Maimonides in the Tiryāq of al-Rashīd Abū l-Khayr ibn al-Ṭayyib.]*________. 2014b. “The Reception of Maimonides in Christian-Arabic Literature.” In Ben ʿEver la-ʿArav:
Contacts between Arabic Literature and Jewish Literature in the Middle Ages and Modern Times, Vol. 7,
Maimonides and His World: Proceedings of the Twelfth Conference of the Society for Judaeo-Arabic
Studies, edited by Yosef Tobi, 109–175. Haifa: Faculty of Humanities, The University of Haifa.
al-Sharqāwī, Bāsim Samīr. 2016. “MS Berlin, Staatsbibliothek or. 4183: a new copy of the treatise Fuṣūl
mukhtaṣirah fī Tathlīth wa-Tawḥīd by al-Ṣafī ibn al-ʿAssāl” [in Arabic]. JACI-CCF 2: 161-196. [Adds a
witness to the important apologetic text of al-Ṣafī.]Sidarus, Adel. 2018a. “Deux représentants tardifs de l’âge d’or de la littérature copto-arabe (al-Makīn Ibn alʿAmīd, le Jeune et Athanase de Qous, XIVe siècle.” In Between the Cross and the Crescent, 299-316.
______. 2018b. “Monks’ Contribution to Medieval Copto-Arabic Literature.” BSAC 57: 175-185. [On Simʿān
ibn Kalīl, Buṭrus al-Sadamantī, and Jirjis ibn al-ʿAmīd “the younger.”]______. 2019. “Textes hermétiques dans des sommes théologiques copto-arabes médiévales.” OCP 85: 217225. [Passages from Hermetic texts, esp. The Rebuke of the Soul, in Abū Shākir ibn al-Rāhib, alMuʾtaman ibn al-ʿAssāl, and Yūḥannā ibn Sabbāʿ.]
Swanson, Mark N. 2018a. “Once Again on the 13th-Century Flowering of Copto-Arabic Literature: Introducing
an Edition of Buṭrus al-Sadamantī’s Instructive Lives.” Coptica 17: 25-42. [On a set of three edifying
stories/ascetic discourses by Buṭrus al-Sadamantī, in the 2016 edition by Anba Epiphanius.]______. 2018b. “The Tell-Tale Rhyme: On the Original Language of Buṭrus al-Sadamantī’s Instructive Lives.”
In Between the Cross and the Crescent, 317-334. [Buṭrus’s edifying stories are Arabic compositions, nottranslations from Coptic.]______. 2020. “Beyond Imitation? Paul of Sadamant (fl. 1260 CE) on ‘the best of works.’” Currents in
Theology and Mission 47: 47-51. [A brief passage from the Story of Isaiah; see previous notes.]

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Tādurus, Madḥat Ḥilmī. 2017a. “Al-ʿālim al-lāhūtī al-Makīn Jirjis ibn al-ʿAmīd ‘al-Aṣghar’, wa-naṣṣ marthiyattaʾbīnihi sanat 1322 m” [“The theological scholar al-Makīn Jirjis ibn al-ʿAmīd ‘the Younger’, and thetext of the funeral oration for him in 1322 CE”]. JACI-CCF 3: 301-314, [Graf followed by many others
have dated al-Makīn “the Younger” to the end of the 14th century, but the author presents evidence for amuch earlier date, with an edition of the funeral oration of 1322 CE from MSS Monastery of St. Antony
159 tārīkh and 466 ṭaqs.]______. 2017b. “The martyr Yūḥannā al-Qalyūbī, monk of Dayr al-anbā Bshoi, and the deacon Ghubriyāl alMiṣrī son of the martyr Yūḥannā al-Qalyūbī: their literary works in the ecclesiastical fields” [in Arabic].
JACI-CCF 3: 419-434. [Casts light on important literary figures of the late 16th/early 17th centuries, theformer a martyr (1581), the latter said to be a participant in the translation of the Chronicle of John of
Nikiu into Ethiopic.]
Tawadrous, Beshoy R. 2020. “‘Un trattato che nega il dubbio e l’infedeltà dai cristiani monoteisti’ attribuito a
Butrus al-Sadamantī: Introduzione, traduzione e nota comparativa.” CCO 17: 223-245. [From Vat. ar.
126, ff. 239r-241r.]
Thābit, Anṭūniyā Bushrā, and Bāsim Samīr al-Sharqāwī. 2017. “MS Berlin, Staatsbibliothek or. 4183: a study ofMaqālah fī Īḍāḥ taqsīm tadābīr al-sayyid al-Masīḥ, min al-ḥabl bihi wa-ilā ḥīn al-ṣuʿūd ilā l-samāʾ” [inArabic]. JACI-CCF 3: 171-192; 4: 359-372. [This treatise on the modes of the divine saving economy in
the life of Christ, from his conception to his ascension, is the second introduction to Buṭrus alSadamantī’s al-Taṣḥīḥ. The article adds a new witness, with an edition of the text based on it.]van Koningsveld, Pieter Sjoerd. 2018. An Arabic Source of Ramon Martí: Al-Saif al-Murhaf fî al-Radd ʿalâMuṣḥaf (“The Whetted Sword in Refutation of the Koran”). Introductory Study with Text and Translationof its Surviving Fragments. Leiden: Aurora. [Fragments of al-Sayf al-murhaf preserved in the refutation
by Najm al-Dīn al-Ṭūfī, K. al-Intiṣārāt al-islāmiyyah fī kashf shubah al-naṣrāniyyah. The author was a
Copt, perhaps al-Rashīd Abū l-Khayr ibn al-Ṭayyib.]
Wadi Awad. 2017. “Butrus al-Sadamanti al-Armani (Peter of Sadamant ‘the Armenian’).” In CM: Northern
Egypt, 201-211. [Helpful introduction to an important 13th-century author, with extensive bibliography(manuscripts, editions, studies).]
Wellnhofer, Cyrill Zeus. 2018. Die Kalām-Theologie im Kitāb al-Burhān von Ibn al-Rāhib (13. Jh.). SyroArabic 8. Córdoba: UCOPress (CNERU); Beirut: Éditions de l’USJ (CEDRAC). [Rev. CCO 16 (2019):
197-199 (Adel Sidarus); Intellectual History of the Islamicate World 9 (2021): 376-379 (Cüneyd
Yıldırım).]8c. Pastoral letters, papal correspondence, etc.
Awad, Magdi. 2021. “A Correspondence between Rome and Alexandria in the Middle Ages: An Example fromthe Eighteenth Century.” In Copts in Modernity, 39-55. [The correspondence between the papal delegate
Bartholomew and Patriarch Yuʾannis XVIII (1769-1796) (represented by Yūsāb, bishop of Jirjā and
Akhmīm), from MS Coptic Orthodox Patriarchate, Theology 138 (Simaika 308).]
Bcheiry, Iskandar. 2021. “The Table of Contents of a Copybook of Letters and Treatises by the Coptic Patriarch,
John XIII (1484-1524): The Arabic Ms. 301 Theology, Coptic Patriarchal Library, al-Azbakiyyah,
Cairo.” OrChr 104. [Table of contents of an important collection of correspondence and treatises: MS
Cairo, Coptic Orthodox Patriarchate, Theol. 301 (Simaika 291, Graf 541).]
Bigoul El-Suriany. 2021. “A New Contribution to Understanding the Pastoral Care of Pope Peter VII (18091852).” In Copts in Modernity, 56-80. [Includes an introduction to the patriarch’s Treatises, discourses,
and letters in MS Coptic Orthodox Patriarchate, Theology 259 (Simaika 453).]
Elhage-Mensching, Lina. 2020. Pope Mark VII: Arabic Letters to Count von Zinzendorf and Yohannes III,
Metropolitan of Abyssinia, with the ‘Sermon on the True Faith’ in an Appendix. Baden-Baden: Ergon.
[Mark VII was the 106th patriarch, 1745-1769.]

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DRAFT, Copto-Arabic Studies: Bibliography, 2016-2022

Fakhrī, ʿĀdil. 2017. “Risālah li-l-bābā Yūʾanis al-thāmin ʿashara 107 (1760-1796 m), bi-ʿunwān: Min ajl amrāḍ
al-jasad wa-l-nafs” [“A letter of Pope John XVIII (the 107th patriarch, 1760-1796): On the diseases ofthe body and the soul”]. JACI-CCF 3: 261-276. [MS Cairo, Coptic Patriarchate, Theol. 134 (Simaika512), ff. 185r-187r. Study, text, and photographs of the ms pages.]______. 2018. “Risālah li-l-bābā Yūʾanis al-thāmin ʿashara 107 (1760-1796 m), bi-ʿunwān: Min ajl alladhīna
yatazawwajūn wa-hum ghayr mudrikīn” [“A letter of Pope John XVIII (the 107th patriarch, 1760-1796):
On those who marry without reaching the age of maturity”]. JACI-CCF 4: 219-230. [MS Cairo, Coptic
Patriarchate, Theol. 134 (Simaika 512), ff. 206v-208r. Study, text, and photographs of the ms pages.]
Farag, Lois. 2016. “A Little Known Episode in Coptic-Roman Relations: An Unpublished Letter by Anba
Yūsāb, Bishop of Jirjā and Akhmīm (18th c.).” Coptica 15: 1-28. [From MS Monastery of St. Macarius,
Theol. 5 (Zanetti 276).]
Haile, Getatchew. 2020. “Letter of Patriarch Mark VII (1745-1769). EMIP 687, Capuchin Friary 33.” OrChr
103: 222-252.
Labīb, Zakkā Fāyiz. 2019. “Risālat al-baṭriyark al-Anṭākī Mār Mīkhāʾīl al-thānī ilā l-bābā l-Iskandarī Yuʾannisal-sādis” [“The letter of the Antiochian patriarch Michael II to the Alexandrian pope John VI”]. AlexSch
26 (2019/1): 173-190. [A letter of 1209 CE, from the collection of patriarchal (and other) correspondence
in MS Cairo, Coptic Orthodox Patriarchate, Theol. 291 (Simaika 217), ff. 64r-67r.]

9. Canons
Athanāsiyūs al-Maqārī. 2016-2017. Majmūʿ qawānīn al-Anbā Mīkhāʾīl muṭrān Dumyāṭ fī l-qarn al-thānī ʿasharal-mīlādī, wa-nuṣūṣ baʿḍ muʾallifātihi l-ukhrā [Canonical collection of Michael metropolitan ofDamietta in the 12th c. AD, with the texts of some of his other writings]. 2 vols. Naṣr City, Cairo:Maṭbaʿat al-Ṣaḥārā. [Edition of the Nomocanon of Bishop Michael of Damietta.]______. 2019. Mukhtaṣar qawānīn Abī Ṣulḥ b. Nānā yakshif ghumūḍ al-tārīkh al-lītūrjī fī l-uṣūr al-wusṭā [Theepitome of the canons of Abū Ṣulḥ b. Nānā, shedding light on the obscurity of the history of liturgy in
the Middle Ages]. Naṣr City, Cairo: Maṭbaʿat al-Ṣaḥārā. [Edition of the epitome of the Canons of AbūṢulḥ (Ṣāliḥ?). Base: MS Paris ar. 252.]Ṣalīb, Mirfat Thābit. 2017. “Qawānīn al-qiddīs Yūḥannā Fam al-Dhahab” [“The Canons of St. John
Chrysostom”]. JACI-CCF 3: 315-332. [Study based on the texts in MSS Paris ar. 251-252 and Vat. ar.
150.]
Sidarus, Adel. 2020. “Les Canons d’Athanase et leurs versions copte et arabe (CPG 2302, CPC 0089).” Mus
133: 31-41.

10. Linguistics, lexicology
Macomber, William F. 2020. The Scala Magna of Shams al-Riʾāsah Abū al-Barakāt. 2 vols. CSCO 684-685 =ar. 55-56. Leuven: Peeters.
*Sidarus, Adel Y. 2012a. “Biblioteca Apostolica Vaticana, Borg. Copt. 133.” In Coptic Treasures, 109–116.
[Introduces the Sahidic grammar of Athanasius bishop of Qūṣ, Qilādat al-taḥrīr, and complements thefollowing entry:]*________. 2012b. “La philology copto-arabe médiévale et le Vat. copt. 71.” In Coptic Treasures, 85–107. [TheMS, containing five grammars and two lexical works, is a compendium of 13th-14th c. Copto-Arabic
achievement in these fields. This provides an occasion for a rich introduction and bibliography.]24

DRAFT, Copto-Arabic Studies: Bibliography, 2016-2022*________. 2016. “Une introduction arabe médiévale à l’alphabet et à la phonologie coptes.” In Coptic Society,2:1361–1374. [The medieval collections of Bohairic grammars are regularly introduced with such an
Introduction, described here in some detail.]______. 2016. “Nouvelles données concernant la Scala gréco-copto-arabe Liber Graduum.” In Manuscripta
graeca et Orientalia: Mélanges monastiques et patristiques en l’honneur de Paul Géhin. Bibliothèque de
Byzantion 12; OLA 243. Leuven and Paris: Peeters. 563-581. [Studies the Scala of MS Paris copte 44 is
wider context.]______. 2017. “Yuhanna al-Samannudi, the Founder of National Coptic Philology in the Middle Ages.” In CM:
Northern Egypt, 139-159. [Detailed introduction to a great figure of the Copto-Arabic “Renaissance.”]______. 2018. “The Arabic Model in Coptic Grammar: An approach to the Copto-Arabic muqaddimāt of the
Middle Ages.” Coptica 17: 11-24. [Introduction to the medieval Coptic grammars and their use of Arabic
grammatical terms and categories.]
Wadi Awad. 2016. “Préface à la grammaire de la langue copte dite ‘al-Kifāyah’ (la Suffisante) de al-Waǧīh alQalyūbī” [in Arabic]. BSAC 55: 269-298. [Edition from MSS Vatican copt. 71; Coptic Patriarchate, misc.
9.]______. 2017. “ʿAlam Ibn Kātib Qayṣar (XIII siècle): Préface à la grammaire de la langue copte dite ‘alTabṣirah’” [in Arabic]. BSAC 56: 277-303. [Edition from MSS Vatican copt. 71; Paris copt. 50; andCoptic Patriarchate, misc. 9.]______. 2018. “al-Muqaddimāt wa-l-salālim” [“Grammars and lexica”]. JACI-CCF 4: 345-352. [Helpful
introduction in Arabic.]

11. On to Ethiopia
Abraha, Tedros. 2017a. Mäṣḥafä Sawiros zä-Esmunayn. La versione geʾez del Kitāb al-īḍāḥ di Severo di
Ašmūnayn (X/XI sec.). Omelie I-III. Introduzione, edizione del testo etiopico con traduzione italiana
annotate. PO 56.2 = no. 247. Turnhout: Brepols. [Edition and Italian translation of the Ethiopic version
of a very popular text of the Copto-Arabic tradition.]______. 2017b. “Sāwīrus ibn al-Muqaffaʿ in Gəʾəz Literature: A Provisional Reappraisal.” Mus 130: 421-444.
______. 2020. Mäṣḥafä Sawiros zä-Esmunayn. La versione geʾez de Kitāb al-īḍāḥ di Severo di Ašmūnayn (X/XIsec.). Omelie IV-VIII. Introduzione, edizione del testo etiopico con traduzione italiana annotate. PO 57.2
= no. 250. Turnhout: Brepols.
Butts, Aaron, Kristian Heal, Geoffrey Moseley, and Joseph Witztum. 2017. “Notes on the History ofJoseph (CAVT 113, 114) and the Death of Joseph (CAVT 116, 117).” Apocrypha 28: 233237. [Discusses the (Copto-) Arabic versions of these two texts, known in Ethiopic.]
Butts, Aaron. 2021. “From Syriac to Arabic to Ethiopic: Loci of Change in Transmission.” In(eds.), Circolazione di testi e superamento delle barriere linguistiche e culturali nelle tradizioni
orientali, edited by R. B. Finazzi, F. Forte, C. Milani, and M. Moriggi, 21-57. Orientalia Ambrosiana 7.
Milan: Biblioteca Ambrosiana – Centro Ambrosiano. [Notes the importance of the Ethiopic versions foreditions of Christian Arabic texts (p. 56, n. 113).]
Elagina, Daria. 2021. “The Chronicle of John of Nikiu: Its Arabic Vorlage and Its Afterlife in Ethiopia.” History
Writing = QSA 16: 271-291. [Composed in Coptic and preserved in Ethiopic, what can be said about thelost Arabic intermediary?]
Sidarus, Adel. 2016. “Ethiopian Translations of Medieval Coptic Arabic Historiography: New Insights andFuture Tasks.” JACI-CCF 2: 369-380. [Helpful survey with generous bibliography.]25

DRAFT, Copto-Arabic Studies: Bibliography, 2016-2022
Suciu, Alin and Amsalu Tefera. 2019. “The Ethiopic Version of Stephen the Theban’s Sermo Asceticus.” Mus
132: 475-507. [Edition of the text with analysis. Originally written in Coptic; the Ge’ez is translated from
Arabic.]*Zanetti, Ugo. 2015. “The Ethiopian Short Life of John of Scetis (Seventh Century).” In Veneration, 221–232.
[Study of the epitome in MS Berlin, Staatsbibliothek Preussischer Kulturbesitz, Or. fol. 117; includes
evidence of its translation from Arabic.]

Mark N. Swanson
Lutheran School of Theology at Chicago
mswanson@lstc.edu

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