Homily on the Dormition of the Virgin by Evodius of Rome

Oratione de dormitione B. V. Mariae, auctore Pseudo-Euodio ep. Romae

Standard abbreviation: Hom. Dorm. Vir.

Other titles: On the Dormition of the Virgin

Clavis numbers: ECCA 664; CANT 133; CANT 134

Category: Pseudo-Apostolic Memoirs, Dormition Accounts

Related literature: Homily on the Passion and the Resurrection, by Evodius of Rome; Homily on the Life of Jesus and His Love for the Apostles; Homily on the Virgin Mary and Her Birth, by Pseudo-Cyril of Jerusalem; Homily on the Dormition of the Virgin, by Pseudo-Cyril of Alexandria; Homily on the Assumption of the Virgin, by Pseudo-Cyriacus of Behnesa.

Compiled by Tony Burke, York University

Citing this resource (using Chicago Manual of Style): Burke, Tony. “Homily on the Dormition of the Virgin by Evodius of Rome.” e-Clavis: Christian Apocrypha. Accessed DAY MONTH YEAR. https://www.nasscal.com/e-clavis-christian-apocrypha/homily-on-the-dormition-of-the-virgin-by-evodius-of-rome/.

Created April 2020. Current as of January 2024.

1. SUMMARY

The Homily on the Dormition of the Virgin, attributed to Evodius (Peter’s successor as bishop of Rome according to Coptic tradition) comes in three forms: a complete Sahidic version (likely the earliest) which places the Dormition and Assumption on the same date of 21 Ṭūbah (January 15, Julian), a version in Sahidic and Bohairic which also uses the single date of 21 Ṭūbah, and a Bohairic version which has the Dormition on 21 Ṭūbah and the Assumption on 16 Misrā (August 9, Julian).

The early Sahidic text begins with Evodius delivering a homily in a church of Mary in Jerusalem on 1 Ṭūbah. After declaring various honors and praises of Mary (called the “master of us all” throughout), Evodius reveals that he was present during Jesus’ adult ministry—alongside the Twelve and the 72—including the wedding at Cana (John 2), and he gives here an expanded version of the dialogue of Mary to Jesus before he transformed the water into wine. He also castigates “ignorant” and “lawless” Jews for obstinately refusing to believe in Jesus despite the testimony of the Magi, the raising of Lazarus, and other evidence. Then he turns to the topic of Mary’s departure, which he claims to have seen with his own eyes. The account closely parallels, however, the Homily on the Virgin Mary and her Birth attributed to Cyril of Jerusalem.

Unlike other Dormition texts, the death of Mary occurs much closer to the ascension of Jesus. The apostles are gathered in Jerusalem with Jesus for the Great Commission, and the lot falls to Evodius to journey with Peter to Rome. Before they depart, Peter gathers everyone—including Mary, Salome, Joanna, and other women who followed Jesus—on 20 Ṭūbah for a meal. Jesus appears in their midst. Mary approaches Jesus and he tells her that it is her time to depart. Jesus says in the morning he will send a multitude of angels for Mary and she will be taken up to heaven. Morning comes and Jesus commands Peter to fetch special garments that Jesus had brought from heaven for his mother. Jesus wraps her in the garments and turns her face to the east, then the men go outside. Mary’s preparation for death and burial are paralleled in the Liber Requiei Mariae 67 (particularly the Ethiopic text) and an unpublished acrostic hymn on Mary’s death from the Monastery of the Archangel Gabriel at Naqlun; they are similar also to the death of Joseph in the History of Joseph the Carpenter 21–25. Soon the women disciples come out to announce that Mary has died.

As everyone weeps, Jesus prepares his mother’s body for burial. The disciples ask him, does he not have the power to prevent her death? He replies, “It is not possible that a person remain upon earth forever, that she not taste death” (recalling a similar discussion about Joseph in Hist. Jos. Carp. 30–31). A great chariot of light arrives, attended by a multitude of angels, and bearing Mary’s soul, sitting upon a throne. Jesus tells the apostles to place Mary’s body on a bier and sing it a hymn. Then he climbs into the chariot and they journey up to heaven. The apostles walk with Mary’s body to Josaphat, the usual site of Mary’s burial in the various Dormition traditions. A crowd gathers but there is no attack on the body (again, as in other Dormition texts, including Ps.-Cyril’s homily); the episode may have dropped out of the text. A multitude of angels appear, seize the body and fly back up to heaven. The apostles are troubled about the disappearance of the body but Christ appears again and reveals that Mary’s body has been placed beneath the tree of life. He then tells the apostles to go forth and preach the good news of the departure of Mary. Evodius concludes the homily by again asserting that he was an eye-witness to the events and by stating that Jesus commanded the celebration of a monthly feast for Mary, especially on 21 Ṭūbah.

The lengthier Bohairic text contains a number of additional features. Before Jesus appears in the room with the disciples, Evodius narrates the calling of the apostles, and reveals that he, along with Rufus and Alexander, were with Peter and Andrew when Jesus told them to leave their nets and follow him (Mark 1:18 par.; John 1:35–42). When Mary dies, her soul is taken by the angel Michael to its resting place. As the apostles carry Mary’s body to the tomb, they are attacked by Jews but a wall of fire protects them and the Jews are struck blind. They pray to Mary for healing and their sight restored, they proclaim Jesus as God. Then, after Mary’s burial in Josaphat, a voice from heaven tells the apostles to return to their homes until 16 Misrā when Mary’s soul will return to her body. The day arrives and the apostles gather at the tomb. Mary arrives on a fiery chariot and tells them hidden mysteries. Then Jesus calls into the tomb, raises Mary’s body and reunites it with her soul. They spend one more day with the apostles and then return to heaven.

Named Historical Figures and Characters: Abraham (patriarch), Adam (patriarch), Alexander (disciple), Andrew (apostle), Barabbas, Daniel (prophet), daughter of Jairus, David (king), Evodius (of Rome), Ezekiel (prophet), Gabriel (angel), Herod (the Great), Hilkiah (father of Susanna), “Holy Members” (the Apostles), Holy Spirit, Jesus Christ, Joakim (husband of Susanna), Joanna, John (son of Zebedee), Judas Iscariot, Lazarus, Magi, Mary (Virgin), Michael (angel), Peter (apostle), Pontius Pilate, Rufus (Andrew’s disciple), Salome (disciple), Satan, Solomon (king), Susanna.

Geographical Locations: Amente, Egypt, hell, Jerusalem, Judea, paradise, Rome, Sea of Tiberias, Valley of Jehoshaphat/Josaphat.

2. RESOURCES

3. BIBLIOGRAPHY

3.1 Manuscripts and Editions

3.1.1 Arabic

Cairo, Franciscan Center of Christian Oriental Studies, 213

Macomber, William F. Catalogue of the Christian Arabic Manuscripts of the Franciscan Center of Christian Oriental Studies, Muski, Cairo. Studia Orientalia Christiana. Jerusalem: Franciscan Printing Press, 1984 (see p. 45).

3.1.2 Coptic (CPC 0151; PAThs entry)

3.1.2.1 Sahidic A (CANT 133a; BHO 667)

New York, Morgan Library and Museum, M596 (872) (=MICH.BI; PAThs entry)

New York, Morgan Library and Museum, M 598 (9th cent.) (=MICH.BJ; PAThs entry)

Strasbourg, Biblioithèque nationale et universitaire, Copte 413–414 (PAThs entry)

Spiegelberg, Wilhelm. “Eine sahidische Version der Dormitio Mariae.” Recueil de travaux relatifs a la philology et a l’archéologie égyptiennes et assyriennes 25 (1903): 1–4 (edition of the Strasbourg manuscript).

Shoemaker, Stephen. “The Sahidic Coptic Homily on the Dormition of the Virgin Attributed to Evodius of Rome: An Edition of Morgan MSS 596 & 598 with Translation.” AnBoll 117 (1999): 241–83 (with variants from the Strasbourg fragment).

Jakobielski, Stefan. “Monastery of the Holy Trinity at Old Dongola – A Short Archeological Report.” Pages 35–45 in The Spirituality of Ancient Monasticism: Acts of the International Colloquium Cracow-Tyniec, 16-19.11.1994. Edited by Marek Starowieyski. Tyniec: Wydawnictwo Benedyktynów, 1995 (portion of text found on the wall of a tomb in Old Dongola).

Vliet, Jacques van der. “Literature, Liturgy, Magic: A Dynamic Continuum.” Pages 555–74 in Christianity in Egypt: Literary Production and Intellectual Trends. Studies in Honor of Tito Orlandi. Edited by Paolo Buzi and Alberto Camplani. SEAug 125. Rome: Institutum Patristicum Augustinianum, 2011 (discussion of the Old Dongola inscription 562–64).

3.1.2.2 Sahidic B (CANT 134; MONB.NW; PAThs entry)

Oxford, Bodleian Library, Clarend. B 3, fols. 5–8b (10th cent.) ~ Robinson calls this B 3 15

London, British Library, Or. 3581 B(16)

Crum, Walter E. Catalogue of the Coptic Manuscripts in the British Museum. London: British Museum, 1905 (description of BL Or. 3581 B(16), pp. 133).

Robinson, Forbes. Coptic Apocryphal Gospels. Translations Together with the Texts of Some of Them. TS 4.2. Cambridge: Cambridge University Press, 1896 (text and English translation of Clarend. B 3, pp. 70–87; and Or. 3581 B(16), pp. 164–67).

3.1.2.3 Additional Sahidic Manuscripts (unverified)

Manuscript 1: MONB.NV (PAThs entry)

pp. 27–30: Ann Arbor, University of Michigan Library, 158.35, a–d

pp. 35–36: Vienna, Österreichische Nationalbibliothek, 9400 ~ ONB

Wessely, Carl. Griechische und koptische Texte theologischen Inhalts. 5 vols. Studien zur Paläographie und Papyruskunde 9, 11–12, 15, 18. Leipzig: Avenarius, 1909–1917 (edition of Vienna K9400, vol. 4, pp. 123–40).

Manuscript 2: MONB.GA, pp. [1]–65 (10/11th cent.; PAThs entry)

pp. 9–10: Vienna, Österreichische Nationalbibliothek, 9783

pp. 21–22: Naples, Biblioteca Nazionale Vittotio Emanuelle III, IB 13, fol. 60

pp. 31–32: Naples, Biblioteca Nazionale Vittotio Emanuelle III, IB 12, fol. 18 = Borg 258

pp. 41–42: Naples, Biblioteca Nazionale Vittotio Emanuelle III, IB 12, fol. 19

pp. 43–44: Paris, Bibliothèque nationale de France, Copte 131⁶, fol. 52

pp. 63–74: Paris, Bibliothèque nationale de France, Copte 131¹, fols. 59–64

pp. [81]–[88]: Naples, Biblioteca Nazionale Vittotio Emanuelle III, IB 12, fols. 21–24

pp. 103–104: Naples, Biblioteca Nazionale Vittotio Emanuelle III, IB 12, fol. 20

pp. 107–108: Paris, Bibliothèque nationale de France, Copte 131¹, fol. 65

Kosack, Wolfgang. Basilios, De archangelo Michael, sahidice; Pseudo-Euhodios, De resurrection, sahidice; Pseudo-Euhodios, De dormitione Mariae virginis, sahidice & bohairice: <Papyruskodex Turin, Mus. Egizio Cat. 63000 XI> nebst Varianten und Fragmente. Berlin: Christoph Brunner, 2014.

Revillout, Eugène. Apocryphes coptes du Nouveau Testament. Vol. 1: Textes. Études Égyptologiques 7. Paris: F. Vieweg, 1876 (transcription of Naples IB 13, fol. 60, pp. 72–74).

Robinson, Forbes. Coptic Apocryphal Gospels. Translations Together with the Texts of Some of Them. TS 4.2. Cambridge: Cambridge University Press, 1896 (text and English translation of Naples IB 12, fol. 18, pp. 66–69; and Naples IB 13, fol. 60, pp. 80–87).

Manuscript 3:

MONB.NT, p. 117 (10/11th cent.)

Manuscript 4: a longer Sahidic Version mentioned by Suciu (2011) but Shoemaker (1999: 242 n. 5) believes it is a different text.

pp. [41]–[44]: Paris, Bibliothèque nationale de France, Copte 129¹⁷, fol. 28–29

Förster, Hans. Transitus Mariae. Beiträge zur koptischen Überlieferung. Mit einen Edition von P. Vindob. K 7589, Cambridge Add 1876 8 und Paris BN Copte 129¹⁷ ff. 28 und 29. GCS, 14. Neutestamentliche Apockryphen 2. Berlin – New York: Walter de Gruyter, 2006 (edition and German translation of the Paris fragments).

Revillout, Eugène. “Lettre à M. le rédacteur du Journal Asiatique sur de nouveaux Évangiles apocryphes relatifs à la Vierge.” Journal Asiatique 10 (1903): 162–74 (French translation of the Paris fragments).

Suciu, Alin. “About Some Coptic Fragments on the Dormition of the Virgin.” Alin Suciu. Posted 15 September 2011. Online: https://alinsuciu.com/2011/09/15/coptic-fragments-on-the-dormition-of-the-virgin/.

Manuscript 5: Alin Suciu suggests this may be a different text as it does not have parallels in the other witnesses

pp. 19–20: Paris, Bibliothèque nationale de France, Copte 131⁷, fol. 37

pp. 39–42: Vatican, Biblioteca Apostolica Vaticana, Borg. copt. 109, cass. xxv, fasc. 119

pp. 73–74: Cambridge, Cambridge University Library, Or. 1699U

pp. 85–86: Naples, Biblioteca Nazionale Vittotio Emanuele III, IB 12, fol. 25

Revillout, Eugène. Apocryphes coptes du Nouveau Testament. Vol. 1: Textes. Études Égyptologiques 7. Paris: F. Vieweg, 1876 (transcription of Vat. Borg. 119, pp. 12–14).

Robinson, Forbes. Coptic Apocryphal Gospels. Translations Together with the Texts of Some of Them. TS 4.2. Cambridge: Cambridge University Press, 1896 (text and English translation Vat. Borg. 119, pp. 22–25; and Naples IB 12, pp. 70–73, 82–89).

3.1.1.3 Bohairic A (CANT 134a; BHO 666)

Cairo, Coptic Museum, Abu Maaqar 31, 31^Addi (PAThs entry) and ii (PAThs entry) (9th–11th cent.)

Vatican, Biblioteca Apostolica Vaticana, Vat. copt. 62.5, fols. 90–119 (950) (=MACA.BR; PAThs entry)

Evelyn White, Hugh G. The Monasteries of the Wadi ‘n Natrûn. Part 1: New Coptic Texts from the Monastery of Saint Macarius. The Metropolitan Museum of Art Egyptian Expedition. New York: Metropolitan Museum of Art, 1926 (collation of the Cairo fragments against de Lagarde’s edition of Vat. Copt. 62, pp. 59–60).

Lagarde, Paul de. Ægyptiaca. Göttingen: D. A. Hoter, 1883 (edition of MACA.BR, pp. 38–63).

Revillout, Eugène. Apocryphes coptes du Nouveau Testament. Vol. 1: Textes. Études Égyptologiques 7. Paris: F. Vieweg, 1876 (transcription of Vat. copt. 62.5, pp. 75–112).

Robinson, Forbes. Coptic Apocryphal Gospels. Translations Together with the Texts of Some of Them. TS 4.2. Cambridge: Cambridge University Press, 1896 (English translation of MACA.BR, pp. 44–67).

3.2 Modern Translations

3.2.1 English

Shoemaker, Stephen. Ancient Traditions of the Virgin Mary’s Dormition and Assumption. Oxford: Oxford University Press, 2002 (pp. 397–407).

__________. “The Sahidic Coptic Homily on the Dormition of the Virgin Attributed to Evodius of Rome: An Edition of Morgan MSS 596 & 598 with Translation.” AnBoll 117 (1999): 241–83.

3.2.2 German

3.2.3 Italian

Erbetta, Mario. Gli apocrifi del Nuovo Testamento. 3 vols. Italy: Marietti, 1975–1981 (translation of the Bohairic text, vol. 1.2, pp. 593–603).

3.2.4 Spanish

Aranda Pérez, Gonzalo. Dormición de la Virgen. Relatos de la tradución copta. Apócrifos cristianos 2. Madrid: Editorial Ciudad Nueva, 1995 (translations of Sahidic and Bohairic texts, pp. 91–176).

3.3 General Works

Lantschoot, Arnold van. “L’Assumption de la Sainte Vierge chez les Coptes.” Gregorianum 27 (1946): 493–526 (see pp. 503–504).

Lemm, Oscar von. “Koptische Miscellen. CVI–CVIII.” Bulletin de l’Académie Impériale des Sciences de St.-Pétersbourg, VI série, 5:16 (1911): 1135–1158 (see pp. 1135–1139).

Lucchesi, Enzo. “Un évangile apocryphe imaginaire.” OLP 28 (1997): 167–78.

Mimouni, Simone C. “Genèse et évolution des traditions anciennes sur le sort final de Marie: Étude de la tradition littéraire copt.” Marianum 42 (1991): 69–143 (see pp. 123–33).

Orlandi, Tito. “Cycle” (3:666–68); “Evodius of Rome” (4:1078–79) in The Coptic Encyclopedia. Edited by Aziz S. Atiya. 8 vols. New York: Macmillan, 1991.

Sheridan, Mark. “A Homily on the Death of the Virgin Mary attributed to Evodius of Rome.” Pages 135–47 in Mark Sheridan, From the Nile to the Rhone and Beyond: Studies in Early Monastic Literature and Scriptural Interpretation. SA 156. Rome: Editions Sankt Ottilien, 2012. Reprinted from pages 393–406 in vol. 1 of Coptic Studies on the Threshold of a New Millennium. Proceedings of the Seventh International Congress of Coptic Studies, Leiden 27 Aug.–2 Sept. 2000. 2 vols. Edited by Matt Immerzeel, Jacques van der Vliet, Maarten Kersten, and Carolien van Zoest. OLA 133. Leuven: Peeters, 2004.

Suciu, Alin. The Berlin-Strausbourg Apocryphon: A Coptic Apostolic Memoir. WUNT 370. Tübingen: Mohr Siebeck, 2017 (pp. 102–103).