**The Molecular and Cellular Basis of Retinal Diseases**

Editors

**Steven J. Pittler Steven J. Fliesler**

MDPI • Basel • Beijing • Wuhan • Barcelona • Belgrade • Manchester • Tokyo • Cluj • Tianjin

*Editors* Steven J. Pittler Department of Optometry and Vision Science, Vision Science Research Center, University of Alabama at Birmingham USA

Steven J. Fliesler Departments of Ophthalmology and Biochemistry and the Neuroscience Graduate Program, The State University of New York (SUNY)—University at Buffalo USA

*Editorial Office* MDPI St. Alban-Anlage 66 4052 Basel, Switzerland

This is a reprint of articles from the Special Issue published online in the open access journal *Cells* (ISSN 2073-4409) (available at: https://www.mdpi.com/journal/cells/special issues/basis retinal diseases).

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**2. Pathogenesis**

Psoriasis is thought to be a complex condition resultant by a combination of genetic and environmental factors. The acute forms of psoriasis, guttate and generalized pustular psoriasis (von Zumbusch psoriasis), are both associated with infections (typically bhaemolytic streptococcal or a viral infection). Other triggering factors which may elicit psoriasis in predisposed individuals include trauma (Koebner phenomen) (Eyre & G. G. Krueger, 1984), HIV infection (Reveille et al., 1990), psychogenic stress (Gupta et al., 1989) and definite drugs (e.g. lithium, beta-blockers, interferons and high dose corticosteroids) (Abel et al., 1986).

Histological examination of psoriatic plaques reveals hyperproliferation of keratinocytes (Kcs) with parakeratosis, increased angiogenesis and dermal infiltration of immune cells, predominantly T cells, neutrophils, macrophages and dendritic cells (DCs) (**Figure 1**) (Nestle et al., 2009; Nickoloff et al. 2007b).

Fig. 1. Psoriatic skin lesions evolution. Different stimuli (e.g. infections, etc.) can trigger an initial episode of psoriasis in genetically predisposed individuals. After starting, the earliest events driving the inflammatory eruption are the secretion of INF- from pDCs (plasmacytoid dendritic cells) and the production of TNF- by immune cells of both innate and adaptive response. Large amounts of IFN- induce activation of the local immune effector cells that secrete pro-inflammatory cytokines. TNF- is a very active cytokine of the inflammatory infiltrate and is principally secreted by activated macrophages (M), dermal DCs, keratinocytes and T cells. The elevated levels of TNF- lead to the maturation of DCs into forceful APCs (antigen presenting cells) and, with other cytokines, up-regulates the expression of endothelial E-selectin and ICAM-1 attracting further CLA+ T cells in the skin. Also, the panel of cytokines released by T cells contributes to the stimulation of epidermal keratinocytes and is at least, in some measure, responsible for typical psoriasis skin changes. They induce the expression of ICAM-1, CD40 and MHC-II and trigger keratinocyte hyper-proliferation.

The increased dermis vascularity is driven by angiogenic factors, such as VEGF (vascular endothelial growth factor ), highly present in psoriasis plaques (Detmar et al., 1994). Also, the interaction between VEGF and the angiopoietin/Tie signaling pathway is modulated by TNF-a (Tumour necrosis factor-a), that together with interleukin 12 (IL-12) and IL-23 are well known to be crucial immunological mediators in psoriasis. (Holash et al., 1999; Kuroda et al., 2001). Whereas IL-12 induces Th1 (T helper 1) differentiation and thus increases the production of TNF-a, IL-23 stimulates primarily Th17 cells, which secrete most importantly pro-inflammatory cytokines such as IL-17 and IL-22 (Nestle et al., 2009; Toichi et al., 2006; Torti & Feldman, 2007).

Increased concentrations of TNF-a and IL-12/IL-23 have been found as in psoriatic skin (Nestle et al., 2009) as in the synovial fluid and tissue of patients with PsA (FitzGerald & Winchester , 2009; Ritchlin et al, 1998). Their role in psoriasis genesis is highlighted by the successful treatment of psoriasis by agents blocking these cytokines (Boker et al., 2007; Mössner et al., 2008; Scalon et al., 2009). In addition, polymorphisms of IL-23 receptor gene and gene encoding the shared p40 subunit of IL-12 and IL-23 have been linked to psoriasis development (Elder et al., 2010; Hüffmaier et al., 2009; Nestle et al., 2009).


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

 547 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±

 548 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.

1823, 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

%\]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552

5HJDUGLQJWKH¿UVWRIWKHVHIr ), 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.

552 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.

 553 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¶

 557 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\$OEDQLDQPLJUDQWV562

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

 559 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¶2WUDQWR563

#### 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

 563 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

 566 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&DSSDGRFLDRUDUHJLRQXQGHULWVLQÀXHQFH568 ZKLOH/XFjDWWULEXWHVLW²RQWKHEDVLVRIWKHRUQDPHQWDWLRQ²WR6RXWKHUQ,WDO\&DODEULD5RVVDQR569

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.

 567 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

61LORGL5RVVDQR5RVVDQRVHWWHPEUH±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

 570 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

 571 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.

 30) : ʌIJĮȚıȝIJȦȞ૧ȣıșİȘȝİȞ3D5O

f. 101v ȝĮȡIJȣȡȚțȩȞ ȅੂ IJઁ ʌȠIJȡȚȠȞ ȋȡȚıIJȠ૨ǜ ʌȚંȞIJİȢ ȝȡIJȣȡİȢ ʌȡȠ\_2 șҕ ȝҕ Ȧҕ ҕ ȥȣҕ Ȥҕ ોҕ șȠȜİȡȞ ਲȝ઼Ȣ ҕ ਖȝĮȡIJȘȝҕ \_ҕ 3 IJȦҕ Ȟҕ ҕ«ȦȞʌȡȠıİȣȤȞ3D5OO±\_5 Ǿ«\_19șİȠIJȠțȓȠȞȆ«\_24ȍ«\_28ȍ«\_29 ਥțțંȡ ҕ ȘҕȢҕ ਖȖȞોҕ Ȣҕ ҕਥijҕ Ȧҕ IJıĮIJİIJȠઃȢਥȞıțં\_ ҕ 30IJİȚਕȖȞȠĮȢțĮșȘȝȞ ҕ ȠȣȢșİȠȚȝ ҕ ҕĮșȘIJĮǜȋȡȚıIJȠ૨\_31IJȠ૨ĬİȠ૨ਲȝȞ3D5 OO±\_\_

f. 84r \_2 ȉȞਕʌȠıIJંȜȦȞțĮȜȜȠȞșİȠȤĮȡ\_3 IJȦIJİਫ਼ʌȡȤȠȣıĮ«3D5O\_\_

f. 84v \_1 șİȠIJȠțȓȠȞ IJઁȞਕȤઆȡȘIJȠȞʌĮȞIJǜșİȠȤĮȡIJȦIJİ«\_2 IJȦIJİȤȦȡıĮıĮǜțĮțȣıĮıĮǜਫ਼ʌȡijıȚȞ țĮ\_3 ȜંȖȠȞIJȠ૨IJȠȞʌȐȜȚȞȜİȦȞਲȝȞǜȖİȞıșĮȚ\_4 įȣıȫʌȘıȠȞ3D5OO±a \_5 ȉૌțȣȡȚĮțૌȝĮțĮȡȚıȝȠ ȤȠȢʌȜȕૼ\_6 ȂȞıșȘIJȝȠȣĬİઁȢıȦIJȡȝȠȣ«3D5O\_8 ǻȚȟȜȠȣIJઁȞਝįȝਕʌĮIJȘșȞIJĮ« 3D5O\_10 ઔįȠȣʌȜĮȢțĮȝȠȤȜȠઃȢ«3D5O\_13 ȂȣȡȠijંȡȠȚǜਥȞIJȝȞȝĮIJȚਥȜșȠ૨ıĮȚ« 3D5O\_16IJȡȚĮįȚțȩȞȉઁȞ«įȠȟȠȜȠȖȠ૨ȝİȞțĮIJઁʌȞİ૨ȝĮ3D5O\_18șİȠIJȠțȓȠȞȋĮȡİ« \_ 207ૌȕૼ«ȤȠȢʌȜȕૼȂȞȒıșȘIJȓȝȠȣĬİઁȢ«3D5O \_ 21țĮIJĮȞȣțIJȚțȩȞ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 ʌȐȜȚȞȜİȦȞਲȝȞIv Oʌ઼ıȚȞȜİȦȞਲȝȞ3D5O\_įȣıȫʌȘıȠȞIv OੂțIJİȣİ3D5O

#### f. 96r : illegible

f. 96v \_1 ʌȠȚțȜĮșİȡĮʌİȠȞIJİȢ3D5OO±\_2 ȁIJȡȦıĮȚਲȝ઼ȢʌĮșȞIJોȢਕIJȚȝĮȢ\_3 țĮIJોȢȤĮȜİʌોȢ« \_ 4 ੂțİıĮȚȢıȠȣਙȤȡĮȞIJİ«IJȠઃȢ ҕİıİȕȢ\_5 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.

 572 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

573 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

 574 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\$r , one on the left and one on the right, probably for decoration (**Figure 120**).5847KHVPDOOOHWWHUșYLVLEOHLQWKHOHIWPDUJLQRIIr and f. A7r LVDQDEEUHYLDWLRQRIșİȠIJȠțȓȠȞ ZKLOHWKHOHWWHUVȦįLQWKHOHIWPDUJLQRIIr 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-

 584 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¶588 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\_2 șȡȠȚȢİıİȕȞāȧįȡȫIJȦȞıȠȣ\_3 ʌȐȞıȠijİIJʌȐșȘIJોҕ Ȣҕ ҕıĮҕ ȡțઁȢ ҕ \_ 4 țĮIJȑțȜȣıĮȢ ҕʌȐȞIJĮāțĮʌĮȡșȑ\_5 ȞȠȞıĮȣIJȞ«\$+\*;,\_6 ੪Ȣ ҕȞȣҕ ȝij>@ıĮ«\$+\*;,\_ ҕ 7ȎıĮ« \_ 8 ȤȦ«\_9 ਖȖȓȠȞIJİȢ«\_10 țȠȣ«\_ ҕ 11ǼʌȡĮȟȓҕĮҕ ҕ«\_12 ੲȢ ҕʌȡ઼ȠȢҕ ҕ੪Ȣਸ਼ıȣȤȠȢ ҕțĮȜҕȘҕIJĮ\_13ʌİȚȞਫ਼ʌȐҕ ȡȤȠȣı ҕ Įҕ ʌȞİȪȝĮIJȚțȣȡȓȠȣIJȢ\_14įȠઃȢਥȟİҕ ૨ҕ ȡİȢıȓĮįȚʌȡȐȟİ\_ ҕ 15ȦȢțĮ«ਕȟȓȦȢਥȞȕȓҕȦҕ ҕ\_16 ȝĮțĮȡȓҕĮҕ ҕ…(AHG XI \_\_

f. 56r \_\_1 «\_2 ʌȡȠı ҕ İȣȤોȢāĮIJ«\_ ҕ 3 țĮ«IJોȢȤȠȡȠҕ Țıȝ«\_ ҕ 4 ȗ«\_5 ȦȢʌĮ«\_6 șİȠIJȠțȓȠȞʌȐıҕ Șҕ Ȣҕ ҕIJોȢ țIJȓıİȦҕ Ȣ«\_ ҕ 7 țĮșİઁȢȞҕ ȑıȤİ ҕ IJȠ«>੩ijșો@\_ ҕ 8 ȞĮȚਥʌȖોȢਥțıȠ૨ʌĮȞĮȖȓĮਕıȣȖ\_9 ȤȪIJȦȢIJİȤșİȓȢȞĮIJȞʌİ\_10 ıȠ૨ıĮȞİੁțȩȞĮਕȞĮıIJȒıૉ\$+\*;,\_11 ધįȒșૼ«\_120ĮȡIJȣȡ«ĮșȜ>@\_13>@Ȧı>@IJİij«\_\_

f. 61r \_\_1 ȝĮIJȚ ıİȝȞȒā IJȞ ʌȩȜȜȦȞ ıȠȣ \_2 șĮȣȝȐIJȦȞā ਘȢ Ȗȡ ਥț IJોȢ Ȧ țȠȚ\_ȞȦȞȠ૨ >@ ĮʌİȚȜ ҕ ҕ>@ij>@ı>@ IJĮijȘȢ\_3 ıȣȝȝİIJȩȤȠҕȣȢțĮIJોȢįȩȟȘȢā\_4 ʌİʌIJȣȤİȢĮȣIJȘ\_ ҕ 5ਫȞਕȡİIJĮȢǼʌȡĮȟȓĮ੭ijșȘȢıĮ\_6 ijȢijİȡȦȞ ҕ ȪȝȦȢā ҕ

 585 E. FOLLIERI8QFDQRQHGL\*LXVHSSH,QQRJUDIRSHU6)DQWLQR©LOYHFFKLRªGL7DXULDQD*REB* 19 (1961) 139. 586 AHG XI 627–628. 587 7KHIDFWWKDWWKHDFURVWLFFRQFOXGHVZLWKWKH¿IWKWURSDULRQRIRGHșૼVKRZVWKDWRQO\RQHWURSDULRQQDPHO\WKHșİȠIJȠțȓȠȞ*,* is miss-LQJDWWKHHQGRIRGHșૼ

 588 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\$+\*;,

590 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\_7 ȞȘȖȡıİȝȞIJȞIJȠ૨ʌȜȠȪ\_8 IJȠȣıȠȣįȩȟĮȞțĮIJȞİȖȑ\_9 ȞİȚĮȞȝȠ૨āʌIJȦȤİȓĮȢਥȞʌȞİȪȝĮIJȚā\_10 ਫ਼ʌȑIJĮȟĮȢāıİĮȣIJȞIJțȣȡȓā\_11 țĮਥįİȓȤșȘȢİȖİȞȢțĮ\_12 İțȜİȒȢ
\_13 ȁȩȖȠȚȢșİȠ૨IJȡİijȠȝȑȞȘȕҕȡıȚȞ ҕ ʌĮ\_14șȞȠțਥȖİȪıȦҕ ҕ«IJઁȞȞȠҕ ૨Ȟ\_ ҕ 15«ਖȖȞઁȞ\$+\*;,±\_\_ ਕțȜȚȞȒȢLQ\$+\*;,

f. 56v \_\_1 ʌȡȠıȐȖȠȣıĮIJȣȤİȢIJોȢıIJȐ\_2 ıİȦȢIJોȢȝİȖȐȜȘȢਥțİȓȞȘȢǼ\_3 ʌȡĮȟȓĮIJોȢIJȡȚȐįȠȢȜİȚIJȠȣȡȖȑ\$+\* ;,\_4 ȆİʌȜȒȡȦIJĮȚıȠȣıȓȦȢāIJોȢਕıțȒ\_5 ıİȦȢįȡȩȝȠȢțĮȝİIJȆĮȪȜȠȣ\_6 ਥțȕȠઽȢǼʌȡĮȟȓĮİșĮȡıȢ ʌȡઁȢ \_7 IJઁȞ ıȦIJોȡĮ țĮ« IJઁȞ įȡȩȝȠȞ IJİ \_8 IJ« țĮ IJȞ ʌȓı\_9 IJȚȞ ȞȠȝȓȝȦȢ ੑȡșȠįȩȟȦȢ IJૌ \_10 ਕȖȐʌૉ ıȠȣ ıȦIJȒȡ\_11ੲȢșĮȣȝĮıIJȩȢıȠȣȕȓȠȢā੪Ȣİıİ\_12ȕȒȢıȠȣįȡȩȝȠȢāȞȪȝijȘȤȡȚıIJȠ૨Ȩʌİȡ\_13țĮȜȜȒȢāǼʌȡĮȟȓĮ ıȓĮȝȠȞĮȗȠȣ\_\_>ıȞ@\$+\*;,

f. A7r >@\_\_1 șİȚıȘIJોȢIJȠȪIJȠȣਥȖȑȡıİȦȢ\_5 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 .

 592 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 ȕૼRQIv

, 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.

 597 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)

 598 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

 601 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@\_\_1 ʌȚįİȚțȞȪȝİȞȠȢIJઁȞȤȡȩȞȠȞIJȠ૨ਥȞIJૌ\_2 ȝȠȚȤİȓʌĮȡĮȞȠȝȠ૨ȞIJȠȢȠੁțȠȞȠȝȘșȒ\_3 ıİIJĮȚ>@\_4 >@\_5 Ȅīૼ ਥȞਕȜȩȖȠȚȢ>@\_6 ਕıȑȕİȚĮȞਥȟĮȖȠȡİȪҕ Ȧҕ Ȟ>@\_ ҕ 7 >@ਥȟȠȝȠȜȠȖȠȪȝİȞȠȢʌĮȡĮijȣ\_8 ȜȐȟİIJĮȚ\_9 Ȅǻૼਥʌȓ>@\_10 >@\_11 [ ] \_ 12>@\_13>@\_14ȄǼૼȖȠҕ Șҕ IJİȓĮȞ>@ਥȟĮȖȠȡİȪȦȞ\_ ҕ 15IJઁȞIJȠ૨ҕ ҕijȠȞȑȦȢҕ ҕȤȡȩȞȠȞਥȟȠȝȠȜȠ\_16ȖȒıİҕ IJĮȚ>@\_ ҕ 17੪ȢਥȞਥțİȓȞ >@ਦĮȣ\_18IJઁȞਥȜȑȖȟĮȢ\_19ȄࢪૼIJȣȝҕ ȕҕ ȦȡȪȤȠȢਥȞįȑțĮ>@\_ ҕ 20>@\_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.

 602 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

154–164). 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:

 606 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612

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

609 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.

 613 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

618 )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\VXV620

,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

619 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.

 621 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.

 (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 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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