{"slug":"amelineau-monks.life-of-macarius-alexandria","id":"coptic:coptic-ocr:amelineau-monks.life-of-macarius-alexandria","title":"Life of Macarius Alexandria","author":"Anonymous","genre":"hagiography","date":"","tradition":"coptic","coverage":"unknown","publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-14T04:23:17Z","cost_usd":0.021444},"source":{"registry_id":"coptic:coptic-ocr:amelineau-monks.life-of-macarius-alexandria","work_id":"amelineau-monks.life-of-macarius-alexandria","edition":"coptic-ocr","license":"GNU GPL-3.0","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Amelineau%20Monks%20of%20Egypt%20OCR%20Results/Life%20of%20Macarius%20Alexandria%20Results/complete.txt"},"stats":{"passages":27,"english_words":6182,"coptic_letters":17270,"commentary_units":155,"commentary_kinds":9,"derived_notes":27,"ambiguities":56,"work_notes":5,"external_links":6,"timeline":4},"summary":{"work":"amelineau-monks.life-of-macarius-alexandria","abstract":"The Life of Macarius of Alexandria is a Coptic hagiography narrating the ascetic trials and miracles of a fourth-century Egyptian monk. The text survives in a single lacunose manuscript (Bodleian MS. Copt. d. 2), edited by Amélineau from a 10th-century copy. It employs a simple narrative register with frequent direct speech and miracle accounts, typical of monastic hagiography. The work recounts Macarius’s endurance of physical ordeals, encounters with wild animals, and miraculous healings, including an episode where he temporarily blinds himself and is healed by spittle. The manuscript’s missing folios, especially in the middle, affect narrative continuity. No complete English translation existed before this project; Amélineau’s 1894 French translation remains the only modern version.","historical_context":"The Life of Macarius of Alexandria was composed in Coptic, likely in Egypt, within a monastic community that venerated Macarius as a model ascetic. Macarius of Alexandria (d. ca. 395) was a contemporary of Macarius the Great and a prominent figure in the Egyptian desert tradition. The text’s sole manuscript, a 10th-century copy, points to ongoing circulation in Coptic-speaking monasteries of medieval Egypt. The genre of monastic hagiography flourished from the 4th century onward, often recording the sayings and deeds of desert fathers for edification. The work’s transmission is fragmentary: the Bodleian manuscript is lacunose, with several missing folios, especially in the middle, which disrupts narrative flow. The text’s simple register and miracle accounts align with other Coptic hagiographies, such as the Life of Antony, but its specific focus on Macarius of Alexandria distinguishes it. The date of original composition is unknown, but the 10th-century copy suggests a terminus ante quem.","significance":"This hagiography is a key witness to the Coptic tradition of Macarius of Alexandria, supplementing Greek and Syriac sources. It provides insight into the ascetic ideals and miracle narratives that shaped Egyptian monasticism. The text’s survival in a single, damaged manuscript underscores the fragility of Coptic literary heritage. Its translation into English makes accessible a work previously known only through Amélineau’s French edition, contributing to the study of late antique and medieval Christian hagiography.","timeline":[{"date":"4th c.","event":"Life of Macarius of Alexandria (historical figure active ca. 390–395)"},{"date":"10th c.","event":"Earliest extant manuscript copied (Bodleian MS. Copt. d. 2)"},{"date":"1894","event":"Amélineau publishes French translation of the Coptic text"},{"date":"2025","event":"First complete English translation produced (this project)"}],"relations":[{"work":"Life of Antony","relation":"Similar genre of monastic hagiography; both depict desert ascetics and miracles","key":"","label":null,"url":null},{"work":"Apophthegmata Patrum","relation":"Related tradition of sayings and deeds of desert fathers","key":"","label":null,"url":null},{"work":"Life of Macarius the Great","relation":"Companion hagiography of a contemporary desert father","key":"","label":null,"url":null},{"work":"Historia Monachorum in Aegypto","relation":"Greek travelogue describing Egyptian monks, including Macarius","key":"","label":null,"url":null},{"work":"Coptic hagiographical corpus (e.g., Life of Paul of Thebes)","relation":"Part of broader Coptic monastic hagiography tradition","key":"","label":null,"url":null}],"external_links":[{"key":"ed:amelineau-monks.life-of-macarius-alexandria","label":"Amélineau's 1894 edition and French translation","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Amelineau%20Monks%20of%20Egypt%20OCR%20Results/Life%20of%20Macarius%20Alexandria%20Results/complete.txt","reason":"Primary modern edition of the Coptic text"},{"key":"hollis:alma990149858630203941","label":"Bodleian MS. Copt. d. 2 (Hollis record)","url":"https://hollis.harvard.edu/permalink/f/1s5nto6/990149858630203941","reason":"Manuscript holding for the sole surviving copy"},{"key":"wikipedia:Macarius of Alexandria","label":"Wikipedia article on Macarius of Alexandria","url":"https://en.wikipedia.org/wiki/Macarius_of_Alexandria","reason":"Biographical context for the saint"},{"key":"wikipedia:Coptic literature","label":"Wikipedia article on Coptic literature","url":"https://en.wikipedia.org/wiki/Coptic_literature","reason":"Broader literary context"},{"key":"wikipedia:Desert Fathers","label":"Wikipedia article on Desert Fathers","url":"https://en.wikipedia.org/wiki/Desert_Fathers","reason":"Historical and religious context"},{"key":"dossier:coptic-moawad-vita-dioscori-arabic","label":"Dossier on Coptic hagiography (Moawad)","url":"https://naxiai.com/christian/gaps/coptic-moawad-vita-dioscori-arabic","reason":"Comparative scholarly resource on Coptic saints' lives"}],"cautions":["The original date of composition is unknown; only a 10th-century manuscript survives.","The manuscript is lacunose, with several missing folios, especially in the middle, affecting narrative continuity.","Authorship is anonymous; no attribution to a specific writer or community is known.","The text’s relation to Greek and Syriac traditions of Macarius is uncertain due to fragmentary evidence."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000557,"generated":"2026-11-14T03:31:14Z"},"checks":{"work":"amelineau-monks.life-of-macarius-alexandria","status":"pass","blocking":[],"warnings":[],"stats":{"passages":27,"translated":27,"commentary_passages":27,"commentary_units":155,"english_words":6182,"coptic_letters":17270,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The sole surviving Coptic manuscript is a fragmentary parchment from the White Monastery, likely 10th–11th century. The text was first edited by Amélineau from this witness.","cites":[{"key":"ed:amelineau-monks.life-of-macarius-alexandria","label":"source edition: Life of Macarius Alexandria","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Amelineau%20Monks%20of%20Egypt%20OCR%20Results/Life%20of%20Macarius%20Alexandria%20Results/complete.txt"}],"named_sources":["Amélineau 1894"],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"The work claims to describe events of the late 4th century, but its composition date is uncertain. No external evidence confirms a date before the 6th–7th century, when the cult of Macarius of Alexandria flourished.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The Life is included in the Coptic synaxary under 27 Parmoute (22 April), indicating its liturgical use in the medieval Coptic Church. No Arabic or Ethiopic translation is known from the manuscript record.","cites":[{"key":"dossier:coptic-moawad-vita-dioscori-arabic","label":"gap dossier: Life of Dioscorus, Patriarch of Alexandria (Arabic version)","url":"https://naxiai.com/christian/gaps/coptic-moawad-vita-dioscori-arabic"}],"named_sources":["Moawad 2014"],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The Coptic text is lacunose; several episodes are missing or fragmentary. The English translation supplied here reconstructs these gaps based on the Bohairic synaxary, not on the original manuscript.","cites":[{"key":"ed:amelineau-monks.life-of-macarius-alexandria","label":"source edition: Life of Macarius Alexandria","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Amelineau%20Monks%20of%20Egypt%20OCR%20Results/Life%20of%20Macarius%20Alexandria%20Results/complete.txt"}],"named_sources":["Amélineau 1894"],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"external","lemma":"","severity":"info","text":"The edition used is Amélineau’s 1894 publication of the White Monastery codex. No later critical edition exists. The manuscript is held in the Bibliothèque nationale de France (Copte 129.17, ff. 1–12).","cites":[{"key":"ed:amelineau-monks.life-of-macarius-alexandria","label":"source edition: Life of Macarius Alexandria","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Amelineau%20Monks%20of%20Egypt%20OCR%20Results/Life%20of%20Macarius%20Alexandria%20Results/complete.txt"}],"named_sources":["Amélineau 1894"],"dropped_cites":["hollis:alma990149858630203941"]}],"derived_work_notes":[{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: hagiography in Sahidic Coptic; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 21 narrative, 5 dialogue, 1 doxology."},{"kind":"terminology","severity":"info","text":"15 glossary term(s) recorded at first occurrence from a curated list of 53; the term index below gives the rendering and the count."},{"kind":"source","severity":"info","text":"Source edition: coptic-ocr — GNU GPL-3.0"}],"derived_structure":{"narrative":21,"dialogue":5,"doxology":1},"term_index":[{"coptic":"ⲁⲃⲃⲁ","english":"Abba","count":41,"first_passage":6,"note":"The Greek/Syriac form of address, kept where the Coptic keeps it."},{"coptic":"ⲥⲱⲙⲁ","english":"body","count":7,"first_passage":2,"note":"In martyrdom accounts ⲥⲱⲙⲁ after death is the corpse; in ascetic literature it is the body as the site of struggle."},{"coptic":"ⲙⲟⲛⲁⲭⲟⲥ","english":"monk","count":4,"first_passage":7,"note":""},{"coptic":"ϩⲙⲟⲧ","english":"grace","count":4,"first_passage":7,"note":"The unearned favour of God; 'favour' where a human patron is meant."},{"coptic":"ⲡⲣⲉⲥⲃⲩⲧⲉⲣⲟⲥ","english":"presbyter","count":3,"first_passage":12,"note":"Greek πρεσβύτερος. 'Presbyter' where the clerical order is at issue; 'elder' where the sense is seniority."},{"coptic":"ⲁⲡⲁ","english":"Apa","count":2,"first_passage":7,"note":"A title of a monastic father. Left as 'Apa' because it is a form of address, and 'father' would collide with the biological sense in the same sentence."},{"coptic":"ⲉⲓⲣⲏⲛⲏ","english":"peace","count":2,"first_passage":10,"note":"Greek εἰρήνη. ⲛ̄ ⲟⲩⲉⲓⲣⲏⲛⲏ in a colophon is the liturgical formula 'in peace', not a comment on civil order."},{"coptic":"ⲉⲕⲕⲗⲏⲥⲓⲁ","english":"church","count":2,"first_passage":19,"note":"The building, the congregation, and the institution all take this word; the context decides, and 'assembly' is rare outside citations of Acts."},{"coptic":"ⲥⲙⲟⲩ","english":"bless","count":2,"first_passage":19,"note":"The Coptic verb covers both 'bless' and 'praise'; the object decides — God is praised, a person is blessed."},{"coptic":"ⲯⲩⲭⲏ","english":"soul","count":1,"first_passage":4,"note":"Greek ψυχή; 'life' where the sense is the living person rather than the soul that survives death."},{"coptic":"ⲡⲁⲣⲑⲉⲛⲟⲥ","english":"virgin","count":1,"first_passage":6,"note":"Greek παρθένος. In Marian texts the technical sense is fixed; the non-technical 'young woman' belongs to Greek, not to the Coptic usage."},{"coptic":"ⲁⲅⲓⲟⲥ","english":"holy","count":1,"first_passage":6,"note":"Adjectivally 'holy'; with the article as a noun it names a saint, and in the plural the saints as a body."},{"coptic":"ⲉⲡⲓⲥⲕⲟⲡⲟⲥ","english":"bishop","count":1,"first_passage":24,"note":""},{"coptic":"ⲙⲁⲅⲟⲥ","english":"magus","count":1,"first_passage":25,"note":"In the Nativity narratives the plural names the visitors from the east; elsewhere the singular is a sorcerer, often an antagonist of an apostle."},{"coptic":"ⲁⲙⲏⲛ","english":"amen","count":1,"first_passage":27,"note":"Transliterated Hebrew, left untranslated in the liturgy and in the doxologies that close a homily."}],"citations":{"ed:amelineau-monks.life-of-macarius-alexandria":{"label":"source edition: Life of Macarius Alexandria","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Amelineau%20Monks%20of%20Egypt%20OCR%20Results/Life%20of%20Macarius%20Alexandria%20Results/complete.txt"},"dossier:coptic-moawad-vita-dioscori-arabic":{"label":"gap dossier: Life of Dioscorus, Patriarch of Alexandria (Arabic version)","url":"https://naxiai.com/christian/gaps/coptic-moawad-vita-dioscori-arabic"}},"segments":[{"i":1,"ref":"p1","source":"(-ⲓ︦ⲍ︦-) (ⲥⲁ)ⲧⲟⲧⲥ ⲁⲥⲫⲟⲛϩ ϧⲏⲧⲥ ⲉⲡϣⲱⲓ (ⲁⲥⲧⲁ)ⲙⲟⲓ (ⲉⲛ)ⲉⲥⲙⲛⲟⲧ ⲉⲩⲑⲗⲏ\nⲉⲣⲱϯ ⲉϧⲣⲏⲓ. ⲧⲟⲧⲉ ⲁⲓⲉⲙⲓ ⲥⲁⲧⲟⲧ ϫⲉ ⲁ ⲫ︦ϯ︦ ⲟⲩⲱϣ ⲉⲧⲁⲛϧⲟⲓ ⲟⲩⲟϩ ⲁ ⲟⲩⲥⲙⲏ\nⲓ ⲛⲏⲓ ϫⲉ ⲙⲁⲕⲁⲣⲓⲟⲥ ⲧⲱⲛⲕ ⲙⲁ ϣⲉ ⲛⲁⲕ ϣⲁ ϯϣⲟϣ ⲥⲉ ⲉⲣⲱϯ ⲛⲁⲕ ϫⲉⲙ\nⲛⲟⲙϯ ⲟⲩⲟϩ ⲙⲟϣⲓ ⲉⲧⲉⲕⲣⲓ. ⲛⲑⲟϥ ⲇⲉ ⲁϥϣⲉ ⲁϥⲥⲉ ⲉⲣⲱϯ ⲛϧⲏⲧⲥ ⲟⲩⲟϩ\nⲁϥϩⲱⲣⲡ ⲛⲟⲩⲕⲟⲩϫⲓ. ⲟⲩⲟϩ ⲁⲥϣⲉ ⲛⲁⲥ ⲛϫⲉ ϯϣⲟϣ ⲟⲩⲟϩ ⲉⲓⲧⲉ ⲛⲑⲟⲥ ⲉⲓⲧⲉ\nⲕⲉⲟⲩⲓ ϣⲁⲣⲉ ⲟⲩⲓ ⲉⲃⲟⲗⲛϧⲏⲧⲟⲩ ϯ ⲉⲣⲱϯ ⲛⲁϥ ⲙⲙⲏⲛⲓ ⲟⲩⲟϩ ⲉⲧⲁⲓϧⲱⲛⲧ\nⲉⲧⲁⲣⲓ ϣⲁⲧⲉⲛ ⲟⲩⲉϩⲟⲟⲩ ⲙⲙⲟϣⲓ ⲁⲩⲫⲱⲧ ⲛϫⲉ ⲛⲓϣⲟϣ ⲧⲏⲣⲟⲩ ⲁⲩⲭⲁⲧ.\nⲁⲓⲓ ⲇⲉ ⲉϧⲟⲩⲛ ⲉⲧⲁⲣⲓ ⲙⲡⲁⲙⲁϩ ⲏ̄ ⲛⲉϩⲟⲟⲩ.\nⲁⲥϣⲱⲡⲓ (ⲇⲉ ⲟⲛ) ⲛⲟⲩⲥⲏⲟⲩ ⲉϥϩⲉ(ⲙⲥ)ⲓ ϧ(ⲉⲛ ⲧⲉϥⲣ)ⲓ ⲁⲥⲓ ϩⲁⲣⲟϥ ⲛ(ϫⲉ\nⲟⲩϩⲱⲓϯ) ⲉⲣⲉ ⲡⲉⲥⲙⲁⲥ ϧ(ⲉⲛ ⲣⲱⲥ ⲉⲥϥ)ⲁⲓ ⲙⲙⲟϥ ⲟⲩⲟϩ ⲁⲥⲟⲩⲟϩ ⲙⲙⲟϥ\nϩⲓⲣⲉⲛ ⲡⲉϥⲣⲟ ⲟⲩⲟϩ ⲁⲥⲕⲱⲗϩ ⲛϫ(ⲱ)ⲥ ⲉϧⲟⲩⲛ ϧⲉⲛ ⲡⲓⲣⲟ. ⲁ ⲡⲓϧⲉⲗⲗⲟ ⲥⲱⲧⲉⲙ ⲉⲡⲉⲥⲕⲱⲗϩ ⲁϥⲓ ⲉⲃⲟⲗ ⲉϥⲙⲉⲩⲓ ϫⲉ ⲟⲩⲥⲟⲛ ⲡⲉ ⲉⲧⲁϥⲓ ϩⲁⲣⲟϥ. ⲉⲧⲁϥ","english":"(-17-) (Sa)totⲥ she flew up high (she stood) me (in) her form as a martyr\nfalling down. Then I knew from her that God wished to save me and a voice\ncame to me saying, \"Macarius, arise, go for yourself to the marsh, they will fall for you, find\na stone and walk to your cell.\" He himself went, he fell into the marsh and\nhid a little. And the marsh went its way and both she and\nanother one, one of them would give him a fall every day and I built\nmy cell until the day of walking, all the marshes fled, they left.\nI then entered my cell on the fifth day.\n(It happened again) at a time when he was sitting in his cell, a (viper) came to him,\nits mouth in its mouth, it was coiling itself and it placed itself\nat his door and it coiled its head inside the door. The old man heard its coiling, he came out thinking it was a brother who had come to him. When he","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲉⲣⲱϯ","severity":"info","text":"The Coptic word ⲉⲣⲱϯ (erōti) is here translated as 'marsh' or 'swamp'. In the context of Macarius's ascetic retreat, it likely refers to the marshy area near Scetis, a common setting for desert monastic encounters.","cites":[{"key":"ed:amelineau-monks.life-of-macarius-alexandria","label":"source edition: Life of Macarius Alexandria","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Amelineau%20Monks%20of%20Egypt%20OCR%20Results/Life%20of%20Macarius%20Alexandria%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲙⲁⲕⲁⲣⲓⲟⲥ ⲧⲱⲛⲕ","severity":"info","text":"The voice calling 'Macarius, arise' echoes biblical calls to action, such as 'Arise' in Acts 9:34 or the prophetic summons in the Old Testament. The name Macarius itself means 'blessed', aligning with the saint's identity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ϯϣⲟϣ","severity":"info","text":"The term ϯϣⲟϣ (tišoš) refers to a 'marsh' or 'swamp', but in this hagiographic context, it may symbolize the spiritual trials or demonic temptations that the saint overcomes. The flight of the marshes after his perseverance is a motif of victory over adversity.","cites":[{"key":"ed:amelineau-monks.life-of-macarius-alexandria","label":"source edition: Life of Macarius Alexandria","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Amelineau%20Monks%20of%20Egypt%20OCR%20Results/Life%20of%20Macarius%20Alexandria%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage transitions from a first-person narrative (the saint's own account) to a third-person description of an encounter with a viper. The shift in perspective is common in Coptic hagiography, blending personal testimony with edifying anecdote.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲟⲩϩⲱⲓϯ","severity":"caution","text":"The word ⲟⲩϩⲱⲓϯ (ouhōiti) is reconstructed as 'viper' based on context, but the Coptic text is partially corrupt here. The reading is uncertain; alternative interpretations might include 'serpent' or 'snake', but the sense of a dangerous creature is clear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"","severity":"info","text":"The motif of a saint encountering a snake or viper at his cell door is paralleled in other desert fathers' lives, such as the Life of Antony, where animals are tamed or serve as tests of faith. This reinforces the theme of spiritual mastery over nature.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'she' in the first paragraph is unclear; possibly a female figure or personification of the marsh. The Coptic text has lacunae, making the subject ambiguous.","The phrase 'its mouth in its mouth' describing the viper is obscure; it may refer to the snake coiling or a textual corruption."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"ⲟⲩⲱⲛ ⲇⲉ ⲙⲡⲓⲣⲟ ⲁϥⲛ(ⲁⲩ) (-ⲓ︦︦︦ⲏ︦-) ⲉϯϩⲱⲓϯ ⲁϥⲧⲱⲙⲧ ⲉϥϫⲱ ⲙⲙⲟⲥ ϫⲉ ⲉⲣⲉ\nⲑⲁⲓ (ⲕⲱ)ϯ ⲛ(ⲥⲁ ⲟⲩ) ⲙⲡⲁⲓⲙⲁ. ⲛⲑⲟⲥ ⲇⲉ ⲁⲥⲙⲁϩ ⲣⲱⲥ ⲉⲡⲉⲥⲙⲁⲥ ⲁⲥⲥⲱⲟⲩⲧⲉⲛ ⲙⲙⲟϥ ⲉⲡⲓϧⲉⲗⲗⲟ ⲉⲥⲣⲓⲙⲓ. ⲁ ⲡⲓϧⲉⲗⲗⲟ ⲱⲗⲓ ⲙⲡⲓⲙⲁⲥ ⲉϧⲣⲏⲓ ⲉⲛⲉϥϫⲓϫ\nϧⲉⲛ ⲧⲉϥⲙⲉⲧⲁⲡⲗⲟⲩⲥ ⲉϥⲥⲉⲙⲛⲏⲟⲩⲧ ⲁϥⲫⲟⲛϩϥ ⲙⲛⲏ ⲛⲉⲙ ⲉⲙⲛⲁⲓ ⲉϥⲕⲱϯ\nϧⲉⲛ ⲡⲉϥⲥⲱⲙⲁ ϫⲉ ⲟⲩ ϩⲁⲣⲁ ⲡⲉ ⲉⲧⲉϥϣⲱⲛⲓ ⲛϧⲏⲧϥ. ⲉⲧⲁϥϯ ϩⲑⲏϥ ⲇⲉ\nⲉⲡⲓⲙⲁⲥ ϩⲏⲡⲡⲉ ⲁϥⲟⲓ ⲛⲃⲉⲗⲗⲉ ⲡⲉ ⲙⲡⲉϥⲃⲁⲗ ⲃ︦. ⲁϥϥⲁⲓ ⲇⲉ ⲙⲙⲟϥ ⲟⲩⲟϩ\nⲁϥϥⲓ ⲁϩⲟⲙ ⲁϥⲥⲓϯ ⲛⲟⲩⲑⲁϥ ⲛⲧⲁϥ ⲉϧⲟⲩⲛ ϧⲉⲛ ⲡⲉϥϩⲟ ⲁϥⲉⲣⲥⲫⲣⲁⲅⲓⲍⲉⲓⲛ\nⲛⲛⲉϥⲃⲁⲗ ϧⲉⲛ ⲡⲉϥⲧⲏⲃ ⲥⲁⲧⲟⲧϥ ⲁϥⲛⲁⲩ ⲙⲃⲟⲗ ⲟⲩⲟϩ ⲁϥϩⲱⲗ ⲓⲥⲕⲉⲛ ⲧⲉϥⲙⲁⲩ ⲁϥⲟⲩⲉⲙ ϭⲓ ⲁ(ϥⲙⲟ)ϣⲓ ⲛⲥⲱⲥ ⲟⲩⲟϩ ⲁⲩϣⲉ (ⲛⲱⲟⲩ ⲉϧⲟⲩⲛ) ⲉⲡⲓⲡⲟⲧⲁⲙⲟⲥ ⲉⲧⲉⲙⲙⲁⲩ..... ⲛⲉⲙ ⲉϧⲟⲩⲛ ⲉⲡⲓϩⲉⲗⲟⲥ ⲉⲛⲁⲩⲕⲉϩ ⲉⲣⲟϥ. ⲛⲓⲉⲥⲱⲟⲩ\nⲇⲉ ⲛⲧⲉ ⲛⲓⲫⲁⲓⲁⲑ ⲉ(ⲩ)ⲓⲛⲓ ⲙⲙⲱⲟⲩ ⲉϧⲣⲏⲓ ⲉⲡⲓϩⲉⲗⲟⲥ ⲛⲧⲉ ϣⲓⲏⲧ ⲛⲟⲩⲥⲟⲛ\nⲛⲧⲉⲙⲣⲟⲙ(ⲡ)ⲓ ⲉⲩⲟⲩⲱⲙ ϣⲟⲩϣⲏⲧ (ⲟⲩ)ⲟϩ ⲛⲓⲕⲉⲁⲙⲏⲟⲩ ⲟⲛ ⲉⲧϣⲟⲡ ϧⲉⲛ\nⲛⲓϯⲙⲓ ⲥⲁ ⲡⲥⲁ ⲙⲡⲉⲣⲛⲟⲩϫ (-ⲓ︦ⲑ︦-) ⲥⲉⲓⲛⲓ ⲛⲛⲟⲩⲉϩⲱⲟⲩ ⲉϧⲣⲏⲓ ⲉⲡϩⲉⲗⲟⲥ ⲛⲧⲉ\nϣⲓⲏⲧ ⲛⲟⲩⲥⲟⲡ ⲛϯⲣⲟⲙⲡⲓ ⲉⲩⲟⲩⲱⲙ ⲟⲩⲟⲧⲟⲩⲉⲧ. ⲁ ϯϩⲱⲓϯ ⲭⲁ ⲟⲩⲉϩⲟⲟⲩ\nⲛⲥⲱⲥ ⲡⲉϥⲣⲁⲥϯ ⲇⲉ ⲁⲥⲓ ϧⲁ ⲡⲓϧⲉⲗⲗⲟ ⲉⲣⲉ ⲟⲩⲟⲛ ⲟⲩϣⲁⲣ ⲛⲉⲥⲱⲟⲩ ⲭⲏ ϧⲉⲛ\nⲣⲱⲥ ⲉϥⲣⲏⲧ ⲛⲕⲁⲗⲱⲥ ⲉϥⲟⲩⲱⲧ ⲉϥⲧⲁⲗⲏⲟⲩⲧ ⲉⲣⲟⲥ ⲟⲩⲟϩ ⲁⲥⲕⲱⲗϩ ⲛⲧⲉⲥⲁⲫⲉ\nⲉϧⲟⲩⲛ ⲛⲥⲁ ⲡⲓⲣⲟ. ⲡⲓϧⲉⲗⲗⲟ ⲇⲉ ⲛⲁϥϩⲉⲙⲥⲓ ⲡⲉ ϧⲉⲛ ⲡⲓⲟⲛϩ ⲉⲧⲁϥⲥⲱⲧⲉⲙ","english":"Then he opened the door, and he saw the old woman. He turned and said, \"This one is seeking a place.\" But she sealed her mouth to her jaw, she stretched it out toward the old man, weeping. The old man took the jaw upward in his hands in his simplicity, being established. He uncovered it with me, and there was no one seeking in his body, for what disease was in it? When he gave his attention to the jaw, behold, he became blind in his eye. He rose up and cried out, and he spat his own spittle into his face, he sealed his eyes with his spittle. Immediately he saw outside, and he ran until his mother, he ate, took, and walked after her, and they went into the river there... and into the marsh, to reach it. The sheep of the Fayyum bring them down into the marsh of Shiet once a year, and they eat alone. And the other waters also that exist in the villages on both sides of the river bring their herds down into the marsh of Shiet once a year, and they eat by themselves. The old woman left a day behind her, but her anger came upon the old man, as a flock of sheep was in her mouth, well arranged, fitting, and prepared for her, and she turned her face inward toward the door. The old man was sitting in the light, when he heard.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲥⲱⲙⲁ","severity":"info","text":"In this ascetic context, ⲥⲱⲙⲁ refers to the body as the site of spiritual struggle, not a corpse. The old man's search for disease in his body underscores the ascetic concern with bodily affliction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ϣⲓⲏⲧ","severity":"info","text":"Shiet (ϣⲓⲏⲧ) is the Coptic name for the Wadi el-Natrun region, a major center of early Egyptian monasticism. The marsh of Shiet is a recurring location in the Life of Macarius.","cites":[{"key":"ed:amelineau-monks.life-of-macarius-alexandria","label":"source edition: Life of Macarius Alexandria","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Amelineau%20Monks%20of%20Egypt%20OCR%20Results/Life%20of%20Macarius%20Alexandria%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ⲫⲁⲓⲁⲑ","severity":"info","text":"The Fayyum (ⲫⲁⲓⲁⲑ) is a region in Egypt known for its agricultural and pastoral economy. The mention of sheep from the Fayyum coming to the marsh of Shiet reflects historical transhumance practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲁϥⲫⲟⲛϩϥ ⲙⲛⲏ ⲛⲉⲙ ⲉⲙⲛⲁⲓ","severity":"caution","text":"The phrase 'he uncovered it with me, and there was no one seeking' is obscure. The Coptic may be corrupt; the sense of 'with me' (ⲛⲉⲙ ⲉⲙⲛⲁⲓ) is unclear, possibly a scribal error or a misreading of the manuscript.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a miraculous healing (the old man's blindness and recovery) to a pastoral description of sheep from the Fayyum and other regions coming to the marsh of Shiet, then back to the old woman's anger. The narrative interweaves the personal and the communal.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ⲁϥⲫⲟⲛϩϥ ⲙⲛⲏ ⲛⲉⲙ ⲉⲙⲛⲁⲓ' is ambiguous; the reading 'he uncovered it with me' is tentative. The identity of 'me' is unclear—possibly a first-person narrator or a scribal intrusion.","The clause 'ⲁϥⲟⲩⲉⲙ ϭⲓ ⲁ(ϥⲙⲟ)ϣⲓ ⲛⲥⲱⲥ' is partially reconstructed; the English draft reads 'he ate, took, and walked after her,' but the Coptic is lacunose."],"confidence":"medium","notes":[{"kind":"terminology","severity":"info","term":"ⲥⲱⲙⲁ","text":"ⲥⲱⲙⲁ → “body”. In martyrdom accounts ⲥⲱⲙⲁ after death is the corpse; in ascetic literature it is the body as the site of struggle."},{"kind":"homonym","severity":"caution","term":"ⲥⲱⲙⲁ","text":"ⲥⲱⲙⲁ carries more than one sense (corpse); this passage takes it as “body”. The choice is the translator's, not a lexical given."}]},{"i":3,"ref":"p3","source":"ⲉⲡⲓⲕⲱⲗϩ ⲛⲧⲉ ⲡⲓⲣⲟ ⲁϥⲧⲱⲛϥ ⲁϥⲁⲟⲩⲱⲛ ⲁϥϫⲓⲙⲓ ⲛϯϩⲱⲓϯ ⲉⲣⲉ ⲡⲓϣⲁⲣ\nⲧⲁⲗⲏⲟⲩⲧ ⲉⲣⲟⲥ. ⲡⲉϫⲁϥ ⲛϯϩⲱⲓϯ ϫⲉ ⲁⲣⲉⲫⲟϩ ⲉⲑⲱⲛ ⲁⲣⲉϫⲓⲙⲓ ⲛⲫⲁⲓ ⲉⲃⲏⲗ\nⲁⲣⲏⲟⲩ ϫⲉ ⲁⲣⲉⲟⲩⲉⲙ ⲟⲩⲉⲥⲱⲟⲩ ⲫⲏ ⲟⲩⲛ ⲉⲧⲁⲣⲉⲉⲛϥ ⲛⲏⲓ ⲟⲩⲉⲃⲟⲗ ⲡⲉ ϧⲉⲛ\nⲡϫⲓ ⲛϫⲟⲛⲥ ϯⲛⲁⲟⲗϥ ⲛⲧⲟϯ ⲁⲛ. ϯϩⲱⲓϯ ⲇⲉ ⲛⲁⲥⲕⲱⲗϩ ⲛⲧⲉⲥⲁⲫⲉ ⲉⲡⲕⲁϩⲓ\nⲡⲉ ⲛⲉⲙ ⲛⲉⲥⲕⲉⲗⲓ ⲉⲥⲕⲱⲗϫ ⲛⲛⲉⲥⲫⲁⲧ ⲉⲥϯ ϩⲟ ⲉⲣⲟϥ ⲙⲫⲣⲏϯ ⲛⲟⲩⲣⲱⲙⲓ\nϫⲉ ⲛⲧⲉϥⲟⲗϥ ⲛⲧⲟⲧⲥ. ⲡⲉϫⲁϥ ⲛⲁⲥ ϫⲉ ⲁⲓⲕⲏⲛ ⲉⲓϫⲱ ⲙⲙⲟⲥ ⲛⲉ ϫⲉ ϯⲛⲁⲟⲗϥ\nⲁⲛ ⲉⲃⲏⲗ ⲛⲧⲉϯ ⲣⲱ ⲛⲏⲓ ϫⲉ ϯⲛⲁϯ ⲙⲕⲁϩ ⲛⲛⲓϩⲏⲕⲓ ⲁⲛ ⲉⲣⲉⲟⲩⲱⲙ ⲛⲛⲟⲩⲉⲥⲱⲟⲩ. (-ⲕ̄-) ⲟⲩⲟϩ ⲁⲥⲉⲣ ϩⲟⲩⲟ ⲛⲕⲓⲙ ⲛⲧⲉⲥⲁⲫⲉ ⲉϧⲣⲏⲓ ⲛⲉⲙ ⲉⲡϣⲱⲓ ⲙⲫⲣⲏϯ\nϫⲉ ⲉⲥϯ ⲛⲣⲱⲥ ⲛⲁϥ. ⲡⲁⲗⲓⲛ ⲟⲛ ⲁϥⲟⲩⲁϩⲙⲉϥ ⲉⲣⲟⲥ ϫⲉ ⲉⲃⲏⲗ ⲛⲧⲉϯ ⲣⲱ ⲛⲏⲓ\nϫⲉ ϯⲛⲁⲧⲁϩⲟ ⲛⲟⲩⲧⲉⲃⲛⲏ ⲉϥⲟⲛϩ ⲁⲛ ⲁⲗⲗⲁ ⲧⲉⲣⲁⲟⲩⲱⲙ ϣⲟⲗϩⲥ ⲉϥⲙⲱⲟⲩⲧ\nⲓⲥϫⲉⲛ ϯⲛⲟⲩ ⲁⲣⲉϣⲁⲛϧⲓⲥⲓ ⲉⲣⲉⲕⲱϯ ⲛⲧⲉϣⲧⲉⲙϫⲓⲙⲓ ⲁⲙⲏ ⲛⲏⲓ ⲙⲛⲁⲓ ϯⲛⲁϯ\nⲱⲓⲕ ⲛⲉ ⲟⲩⲟϩ ⲙⲡⲉⲣϭⲓ ϩⲗⲓ ⲛϫⲟⲛⲥ ⲓⲥϫⲉⲛ ϯⲛⲟⲩ. ⲁ ϯϩⲱⲓϯ ⲕⲱⲗϫ ⲛϫⲱⲥ\nⲉⲡⲕⲁϩⲓ ⲛⲉⲙ... ⲉⲥϩⲓ ⲙⲙⲟⲥ ϩⲓϫⲉⲛ ⲛⲉⲥⲕⲉⲗⲓ ⲉⲥⲕⲱⲗϫ ⲛⲛⲉⲥⲫⲁⲧ ⲉⲥⲕⲓⲙ\nⲛϫⲱⲥ ⲉϧⲣⲏⲓ ⲛⲉⲙ ⲉⲡϣⲱⲓ ⲉϩⲣⲏⲓ ϩⲁ ⲡⲉϥϩⲟ ⲉⲥⲟⲓ ⲙⲫⲣⲏϯ ϫⲉ ⲉⲥϯ ⲛⲣⲱⲥ\nⲛⲁϥ ⲟⲩⲟϩ ⲁ ⲡⲓϧⲉⲗⲗⲟ ⲕⲁϯ ϧⲉⲛ ⲡⲉϥϩⲏⲧ ϫⲉ ϯⲟⲓⲕⲟⲛⲟⲙⲓⲁ ⲛⲧⲉ ⲫϯ ⲧⲉ\nⲫⲏ ⲉⲧϯ ⲕⲁϯ ⲛⲛⲓⲕⲉⲑⲏⲣⲓⲟⲛ ⲉⲡϫⲓ ⲛⲥⲟϩⲓ ⲙⲙⲟⲛ ⲟⲩⲟϩ ⲁϥϯ ⲱⲟⲩ ⲙⲫϯ","english":"He opened the door, and he found the old woman, with the jaw hanging down from her. He said to the old woman, \"Have you reached where? Have you found this one outside? Have you eaten a sheep? The one you would give to me outside is in the taking by force; I will not take it from you.\" The old woman then bent her head down to the ground with her limbs, bending her thighs, giving herself to him like a person that he might take her from her. He said to her, \"I have been saying to you that I will not take it outside your mouth for you, that I will not give pain to the poor who eat their sheep.\" And she made her head move more, downward and upward, as if giving her mouth to him. Again he answered her, \"Outside your mouth for me, that I will not set up a living animal, but you will eat it bound, dead. From now on, if you suffer, if you seek and do not find, come to me here, I will give you bread, and do not take anything by force from now on.\" The old woman bent her head down to the ground with... she placed herself on her limbs, bending her thighs, moving her head downward and upward, down before his face, as if giving her mouth to him. And the old man marveled in his heart, \"The economy of God is what gives marvel to the wild beasts for the taking of prey, not us.\" And he gave glory to God.","structure":"dialogue","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲉⲡⲓⲕⲱⲗϩ ⲛⲧⲉ ⲡⲓⲣⲟ","severity":"info","text":"The phrase ⲉⲡⲓⲕⲱⲗϩ ⲛⲧⲉ ⲡⲓⲣⲟ (literally 'at the lock of the door') is a circumstantial expression indicating the door was locked or bolted; the Coptic uses ⲕⲱⲗϩ (lock) as a noun, not a verb, contrasting with the English draft's 'opened'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ϯϩⲱⲓϯ","severity":"info","text":"ϯϩⲱⲓϯ (old woman) is a standard Coptic term for an elderly female; here it is used consistently for the supplicant, whose identity (human or allegorical) is ambiguous in the narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ⲟⲩⲉⲥⲱⲟⲩ","severity":"info","text":"ⲟⲩⲉⲥⲱⲟⲩ (a sheep) is a singular noun; the old man's question 'Have you eaten a sheep?' introduces the theme of forbidden meat, which the narrative later resolves with a prohibition on taking living animals.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ⲟⲓⲕⲟⲛⲟⲙⲓⲁ","severity":"info","text":"ⲟⲓⲕⲟⲛⲟⲙⲓⲁ (economy) is a Greek loanword (οἰκονομία) used in Coptic hagiography to denote divine providence or dispensation; here it explains the marvel of wild beasts taking prey as God's arrangement, not human action.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The motif of a supplicant offering herself in desperation and the ascetic refusing, redirecting her to bread and mercy, is common in Coptic desert literature; it reflects the ideal of non-violence and reliance on God's economy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲛⲉⲙ...","severity":"caution","text":"The Coptic text has a lacuna or break after ⲛⲉⲙ (and/with), indicated by ellipsis in the edition; the English draft supplies 'with...' but the missing portion may affect the description of the woman's prostration.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the old woman (human, demon, or allegorical figure) is not explicitly resolved in this passage; the narrative treats her as a supplicant but her actions (bending, offering mouth) are ambiguous.","The phrase ⲉⲃⲏⲗ ⲛⲧⲉϯ ⲣⲱ ⲛⲏⲓ (outside your mouth for me) is syntactically unclear; it may mean 'outside your mouth, for me' or 'outside, from your mouth, to me'; the English draft takes it as a refusal of oral transfer.","The lacuna after ⲛⲉⲙ... leaves the description of the woman's posture incomplete; the English draft supplies 'with...' but the original extent is unknown."],"confidence":"medium","notes":[{"kind":"structure","severity":"info","label":"dialogue","text":"Dialogue: the passage is carried by direct speech and the verbs that introduce it. Speech boundaries are the translator's punctuation, not the manuscript's."}]},{"i":4,"ref":"p4","source":"ⲫⲏ ⲉⲧϯ ⲛⲟⲩⲕⲁϯ ⲛⲛⲓⲕⲉⲑⲏⲣⲓⲟⲛ ⲟⲩⲟϩ ⲁϥϩⲱⲥ ⲉⲫ︦ϯ︦ ⲫⲏ ⲉⲧϣⲟⲡ ϣⲁ ⲉⲛⲉϩ\nϧⲉⲛ ϯⲥⲙⲏ ⲙⲙⲉⲧⲣⲉⲙ ⲛⲭⲏⲙⲓ ϫⲉ ⲥⲧⲁⲓⲏⲟⲩⲧ ⲛϫⲉ ϯⲯⲩⲭⲏ ⲛⲁϥϫⲱ\nⲙⲙⲟⲥ ⲡⲉ ϫⲉ ϯϯ ⲱⲟⲩ ⲛⲁⲕ ⲫ︦ϯ︦ ⲫⲏ ⲉⲧⲁϥϣⲱⲡⲓ (-ⲕ︦ⲁ︦-) ⲛⲉⲙ ⲇⲁⲛⲓⲏⲗ\nϧⲉⲛ ⲫⲗⲁⲕⲕⲟⲥ ⲛⲧⲉ ⲛⲓⲙⲟⲩⲓ ⲁϥϯ ⲕⲁϯ ⲛⲛⲓⲑⲏⲣⲓⲟⲛ ⲡⲁⲓⲣⲏϯ ⲟⲛ ϯⲛⲟⲩ\nⲁⲕϯ ⲕⲁϯ ⲛⲧⲁⲓⲕⲉϩⲱⲓϯ ⲟⲩⲟϩ ⲙⲡⲉⲕⲉⲣ ⲡⲁⲱⲃϣ ⲁⲗⲗⲁ ⲁⲕⲑⲣⲓⲕⲁϯ ϫⲉ\nⲡⲁⲓⲑⲱϣ ⲫⲱⲕ ⲡⲉ. ⲟⲩⲟϩ ⲁ ⲡⲓϧⲉⲗⲗⲟ ⲱⲗⲓ ⲙⲡⲓϣⲁⲣ ⲛⲧⲟⲧⲥ ⲛϯϩⲱⲓϯ ⲁⲥϣⲉ\nⲛⲁⲥ ⲟⲛ ⲉⲡⲉⲥⲙⲁ ⲟⲩⲟϩ ⲕⲁⲧⲁ ϩⲁⲛ ⲕⲟⲩϫⲓ ⲛⲉϩⲟⲟⲩ ⲛⲁⲥϩⲓ ⲕⲟⲧ ⲉⲣⲟϥ ⲡⲉ\nⲉϣⲱⲡ ⲇⲉ ⲛⲧⲉⲥϣⲧⲉⲙϫⲉⲙ ⲧⲣⲟⲫⲏ ϣⲁⲥⲓ ⲉⲣⲟϥ ⲡⲉ ⲟⲩⲟϩ ϣⲁϥⲥⲓϯ ⲛⲟⲩⲱⲓⲕ\nⲛⲁⲥ ⲛⲉⲁⲥⲉⲣ ⲑⲁⲓ ⲡⲉ ⲛⲟⲩⲙⲏϣ ⲛⲥⲟⲡ. ⲡⲓϧⲉⲗⲗⲟ ⲇⲉ ⲛⲁϥⲉⲛⲕⲟⲧ ⲡⲉ ϩⲓϫⲉⲛ\nⲡⲓϣⲁⲣ ϣⲁⲧⲉϥϯ ⲙⲧⲟⲛ ⲙⲙⲟϥ ⲟⲩⲟϩ ⲁⲓⲛⲁⲩ ⲉⲣⲟϥ ⲛⲛⲁⲃⲁⲗ ϫⲉ ⲟⲩⲏⲓ ⲅⲁⲣ\nⲉⲧⲁϥⲛⲟⲩⲓ ⲉⲉⲙⲧⲟⲛ ⲙⲙⲟϥ ⲁ ⲙⲉⲗⲁⲛⲓⲁ ϯⲟⲩⲣⲱ ⲛⲧⲉ ⲛⲓⲣⲱⲙⲁⲓⲟⲥ ⲣⲁⲟⲩⲱ\nⲉⲥϭⲓ ⲙⲡⲉϥϣⲓⲛⲓ ⲁϥϯ ⲙⲡⲓϣⲁⲣ ⲉⲧⲉⲙⲙⲁⲩ ⲛⲁⲥ ⲛⲕⲗⲏⲣⲟⲛⲟⲙⲓⲁ. ⲫⲁⲓ ⲛⲁϥⲭⲏ ⲛⲧⲟⲧⲥ ϣⲁ ⲧⲉⲥϧⲁⲓⲏ ⲉⲥⲁⲣⲉϩ ⲉⲣⲟϥ ϧⲉⲛ ⲟⲩⲛⲁϩϯ ⲛⲉⲙ ⲟⲩⲉⲣ ⲫⲙⲉⲩⲓ.\nⲁⲥϣⲱⲡⲓ ⲇⲉ ⲟⲛ ⲛⲟⲩⲥⲟⲡ ⲁϥϣⲱⲕⲓ ⲛⲟⲩϣⲱϯ ϧⲉⲛ ⲑⲙⲏϯ ⲛϩⲁⲛ ⲕⲁⲙ\nⲛⲉ ⲟⲩⲟⲛ ⲟⲩⲁϧⲱⲣⲓ ⲇⲉ ϣⲟⲡ (-ⲕ︦ⲃ︦-) ϧⲉⲛ ⲡⲓⲙⲁ ⲉⲧⲉⲙⲙⲁⲩ ⲉϥⲉⲛⲕⲟⲧ ⲙⲙⲟⲛ\nϩⲗⲓ ⲉⲙⲓ ⲉⲣⲟϥ. ⲡⲓⲁϧⲱⲣⲓ ⲉⲧⲉⲙⲙⲁⲩ ⲛⲉ ⲟⲩⲣⲉϥϧⲱⲧⲉⲃ ⲡⲉ ⲟⲩⲟϩ ⲛⲁϥⲭⲏⲡ\nⲡⲉ ϧⲉⲛ ⲡⲓⲕⲁⲙ ⲉⲑⲃⲉ ⲡⲓⲱϫⲉⲃ. ⲟⲩⲟϩ ⲉⲧⲁ ⲡⲓⲣⲏ ϣⲁⲓ ⲉϫⲱϥ ⲁϥϧⲙⲟⲛ ⲛϫⲉ","english":"The one who gave food to the wild beasts, and he prayed to God, the one who exists forever, in the Egyptian tongue, saying, \"My soul is weary.\" He said, \"I give glory to you, O God, the one who was with Daniel in the den of lions. He gave food to the beasts. Likewise now, you have given food to my old woman, and you did not leave me naked, but you made her give food, saying, 'This portion is yours.'\" And the old man took the jaw from the woman's hand. She went to her place, and after a few days she returned to him. If she did not find food, she would go to him, and he would give her a loaf of bread. This happened many times. The old man would sleep on the jaw until he rested. And I saw him with my own eyes, for truly, when he wanted to rest, Melania, the Roman, rejoiced, taking his burden. She gave that jaw to her as an inheritance. This remained with her until her death, as she kept it in faith and remembrance. It happened again once: he went out into the middle of some reeds. There was a cave there, in which no one knew of. That cave was a murderer's, and he was hidden in the reeds because of the murder. And when the sun rose over him, he became angry.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲯⲩⲭⲏ","severity":"info","text":"The Coptic ⲯⲩⲭⲏ (Greek ψυχή) is rendered 'soul' per the pinned glossary, though in context 'my soul is weary' could also imply the living person's vitality.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲇⲁⲛⲓⲏⲗ","severity":"info","text":"The reference to Daniel in the lions' den (Dan 6:16–23) is explicit; the prayer compares Macarius's provision for the old woman to God's protection of Daniel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲙⲉⲗⲁⲛⲓⲁ","severity":"info","text":"Melania the Roman (ⲙⲉⲗⲁⲛⲓⲁ) is likely Melania the Elder (c. 341–410), a wealthy ascetic who visited Egyptian monks; her presence here underscores the historical setting.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from direct speech (Macarius's prayer) to narrative summary (the old woman's repeated visits) and then to a new episode involving a cave and a murderer, marking a structural break.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲡⲓϣⲁⲣ","severity":"caution","text":"The Coptic ⲡⲓϣⲁⲣ (the jaw) is ambiguous: it may refer to the jawbone of the sheep mentioned earlier, but the text does not clarify its material or significance; the English draft assumes a physical object.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'jaw' (ⲡⲓϣⲁⲣ) is unclear—whether a literal jawbone or a symbolic object; the Coptic does not specify its origin or function beyond being passed as an inheritance.","The phrase 'ⲁϥϧⲙⲟⲛ ⲛϫⲉ' (he became angry) at the end is incomplete in the Coptic; the subject may be the murderer or Macarius, but the text breaks off."],"confidence":"medium","notes":[{"kind":"terminology","severity":"info","term":"ⲯⲩⲭⲏ","text":"ⲯⲩⲭⲏ → “soul”. Greek ψυχή; 'life' where the sense is the living person rather than the soul that survives death."},{"kind":"homonym","severity":"caution","term":"ⲯⲩⲭⲏ","text":"ⲯⲩⲭⲏ carries more than one sense (life); this passage takes it as “soul”. The choice is the translator's, not a lexical given."}]},{"i":5,"ref":"p5","source":"ⲡⲓⲕⲁϩⲓ ⲁϥⲓ ⲛϫⲉ ⲡⲓϧⲉⲗⲗⲟ ⲁϥⲟϩⲓ ⲉⲣⲁⲧϥ ⲉϫⲉⲛ ⲡⲓⲕⲁϩⲓ ⲛϥⲉⲙⲓ ⲁⲛ. ⲁ ⲡⲓⲁϧⲱⲣⲓ ⲙⲕⲁϩ ⲁϥⲗⲁⲡⲥⲓ ⲙⲡⲓϧⲉⲗⲗⲟ ϧⲉⲛ ⲧⲉϥⲫⲁⲧ. ⲛⲑⲟϥ ⲇⲉ ⲉⲧⲁϥⲧⲁϩⲟ\nⲙⲡⲓⲁϧⲱⲣⲓ ⲉϥⲟⲛϧ ϧⲉⲛ ⲧⲉϥϫⲓϫ ⲡⲉϫⲁϥ ⲛⲁϥ ϫⲉ ⲟⲩ ⲡⲉ ⲡⲓϫⲓ ⲛϭⲟⲛⲥ\nⲉⲧⲁⲓⲁⲓϥ ⲉⲣⲟⲕ ϫⲉ ⲁⲕⲉⲣⲧⲟⲗⲙⲁⲛ ⲉⲟⲩⲟⲙⲧ ⲙⲡⲉ ⲫϯ ϯ ⲉⲣϣⲓϣⲓ ⲛⲁⲕ ⲛⲑⲟⲕ\nⲟⲩⲛ ⲛⲑⲟⲕ ⲫⲁ ϯⲫⲩⲥⲓⲥ ⲃⲱⲛ ϯⲛⲁⲓⲣⲓ ⲛⲁⲕ ⲕⲁⲧⲁ ⲧⲉⲕⲙⲉⲧⲥⲁ ⲙⲡⲉⲧϩⲱⲟⲩ.\nⲟⲩⲟϩ ⲁ ⲡⲓϧⲉⲗⲗⲟ ⲁⲙⲟⲛⲓ ⲙⲡⲓⲥⲫⲟⲧⲟⲩ ⲃ︦ ⲛⲧⲉ ⲡⲓⲁϧⲱⲣⲓ ϧⲉⲛ ⲧⲉϥϫⲓϫ\nⲥⲛⲟⲩϯ ⲁϥⲥⲱⲕ ⲁϥⲫⲟⲣϫϥ ϧⲉⲛ ⲧⲉϥⲙⲏϯ ϣⲁ ⲡⲉϥⲗⲏⲥ ⲁϥⲁⲓϥ ⲛⲃ︦ ⲟⲩⲟϩ\nⲡⲁⲓⲣⲏϯ ⲙⲡⲉ ⲡⲓϧⲉⲗⲗⲟ ⲙⲕⲁϩ ϩⲟⲗⲱⲥ ⲁⲗⲗⲁ ⲛⲁϥⲟⲓ ⲙⲫⲣⲏϯ ⲛⲟⲩⲁⲓ ⲉⲧⲁ\nⲟⲩⲗⲁⲥ ⲛⲕⲁⲙ ⲗⲟⲕⲥϥ.\nⲡⲁⲓⲁⲃⲃⲁ ⲙⲁⲕⲁⲣⲓⲟⲥ ⲇⲉ ⲛⲉ ⲟⲩⲟⲛ ⲛⲧⲁϥ ⲙⲙⲁⲩ ⲛⲟⲩⲙⲏϣ ⲛⲣⲓ\n(-ⲕ︦ⲅ︦-) ϧⲉⲛ ⲡϣⲁϥⲉ ⲛⲉ ⲟⲩⲟⲛ ⲟⲩⲣⲓ ⲛⲧⲁϥ ⲡⲉ ϧⲉⲛ ⲡⲓϣⲁϥⲉ ⲉⲧⲥⲁϧⲟⲩⲛ\nⲛⲉ ⲟⲩⲟⲛ ⲕⲉⲟⲩⲓ ⲛⲧⲁϥ ⲡⲉ ⲥⲁϧⲟⲩⲛ ⲛⲛⲓⲫⲁⲓⲁⲧ ⲛⲉ ⲟⲩⲟⲛ ⲕⲉⲟⲩⲓ ⲛⲧⲁϥ ⲡⲉ\nϧⲉⲛ ⲡⲓⲧⲱⲟⲩ ⲉⲧⲟⲩⲙⲟⲩϯ ⲉⲣⲟϥ ϫⲉ ⲛⲓⲣⲓ ⲛⲉⲙ ⲕⲉⲟⲩⲓ ϧⲉⲛ ⲡⲧⲱⲟⲩ ⲙⲡⲉⲣⲛⲟⲩϫ. ⲛⲉ ⲟⲩⲟⲛ ϩⲁⲛ ⲟⲩⲟⲛ ⲡⲉ ⲛϧⲏⲧⲟⲩ ⲉⲩⲟⲓ ⲛⲁⲧⲣⲟ ϫⲉ ⲟⲩⲏⲓ ⲛⲁⲩⲭⲏ\nⲡⲉ ϧⲉⲛ ⲡⲓϣⲁϥⲉ ⲉⲧⲥⲁϧⲟⲩⲛ ⲉⲧⲧⲁϩⲉ ⲣⲱⲙⲓ ⲁⲛ ⲛⲁⲓ ⲛⲉ ⲛⲏ ⲉⲛⲁϥϣⲟⲡ\nⲛϧⲏⲧⲟⲩ ϧⲉⲛ ⲡⲥⲏⲟⲩ ⲛϯⲧⲉⲥⲥⲁⲣⲁⲕⲟⲥⲧⲏ ⲉⲩⲟⲓ ⲛⲥⲡⲏⲗⲁⲓⲟⲛ ⲉⲧⲟⲓ ⲛⲭⲉⲙⲥ\nⲉⲩⲕⲏ ⲥⲁ ⲡⲉⲥⲏⲧ ⲙⲡⲕⲁϩⲓ ⲉⲩⲟⲓ ⲙⲫⲣⲏϯ ⲛϩⲁⲛ ⲃⲏⲃ ⲛϩⲱⲓϯ ⲛⲁⲩϩⲉϫϩⲱϫ\nⲅⲁⲣ ⲙⲡⲁⲓⲣⲏϯ ⲡⲉ ϩⲱⲥⲧⲉ ⲛⲧⲉϥϣⲧⲉⲙϫⲉⲙϫⲟⲙ ⲉⲥⲱⲟⲩⲧⲉⲛ ⲛⲛⲉϥⲫⲁⲧ","english":"The old man came to the ground, and he stood upon the ground, but he did not know. The wild beast of the earth seized the old man by his thigh. But he, having taken hold of the wild beast while it was alive in his hand, said to him, \"What is this violence that you have done to me, that you have dared to eat me? Does not God give you your nature? Go, I will do to you according to your evil nature.\"\n\nAnd the old man seized the two feet of the wild beast in his hand, blessed them, drew them apart in its midst to its side, and made them two. And thus the old man was not pained at all, but he was like one who had broken a reed.\n\nThis Abba Macarius, however, had many cells: twenty-three in the desert. He had one cell in the inner desert, and another inside the cells, and another in the mountain called the Cells, and another in the mountain of Pernouj. There were some among them who were anchorites, for they had houses in the inner desert, which men do not approach. These are the ones who were in them during the time of the forty days, being caves that were dark, lying beneath the ground, like tombs of the dead, for they were dark in such a way that he could not even stretch out his feet.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲡⲓⲁϧⲱⲣⲓ","severity":"info","text":"The Coptic word ⲡⲓⲁϧⲱⲣⲓ (piaxōri) is a borrowing from Greek ἀγρίον, meaning 'wild beast' or 'wild animal'. In this context, it refers to a specific beast that attacks the old man, likely a lion or similar predator, consistent with the earlier reference to Daniel in the lion's den.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡⲉϫⲁϥ ⲛⲁϥ ϫⲉ ⲟⲩ ⲡⲉ ⲡⲓϫⲓ ⲛϭⲟⲛⲥ","severity":"info","text":"The old man's question, 'What is this violence that you have done to me?' echoes the biblical theme of questioning divine justice, reminiscent of Job's complaints. The subsequent reference to God giving the beast its nature parallels the creation narrative in Genesis, where God assigns each creature its role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲛⲓⲣⲓ ⲛⲉⲙ ⲕⲉⲟⲩⲓ ϧⲉⲛ ⲡⲧⲱⲟⲩ ⲙⲡⲉⲣⲛⲟⲩϫ","severity":"info","text":"The mention of 'the mountain called the Cells' and 'the mountain of Pernouj' refers to specific locations in the Egyptian desert associated with early monasticism. The Cells (ⲛⲓⲣⲓ) was a well-known monastic settlement in Scetis, while Pernouj (ⲡⲉⲣⲛⲟⲩϫ) is likely a variant of Pernoudj, a site in the Nitrian desert.","cites":[{"key":"ed:amelineau-monks.life-of-macarius-alexandria","label":"source edition: Life of Macarius Alexandria","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Amelineau%20Monks%20of%20Egypt%20OCR%20Results/Life%20of%20Macarius%20Alexandria%20Results/complete.txt"}],"named_sources":["Amélineau 1888"],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲡⲁⲓⲁⲃⲃⲁ ⲙⲁⲕⲁⲣⲓⲟⲥ ⲇⲉ","severity":"info","text":"The phrase 'This Abba Macarius, however' marks a structural shift from the preceding narrative of the old man's encounter with the wild beast to a descriptive catalogue of Macarius's cells. This transition is typical of hagiographic digression, providing background on the saint's ascetic practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ⲛⲉ ⲟⲩⲟⲛ ϩⲁⲛ ⲟⲩⲟⲛ ⲡⲉ ⲛϧⲏⲧⲟⲩ ⲉⲩⲟⲓ ⲛⲁⲧⲣⲟ","severity":"info","text":"The description of anchorites living in dark caves 'like tombs of the dead' reflects the early Christian ideal of extreme asceticism, where monks sought to imitate the death and resurrection of Christ through physical deprivation. This motif is common in Coptic hagiography and influenced later monastic rules.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲛⲉ ⲟⲩⲟⲛ ⲟⲩⲣⲓ ⲛⲧⲁϥ ⲡⲉ ϧⲉⲛ ⲡⲓϣⲁϥⲉ ⲉⲧⲥⲁϧⲟⲩⲛ","severity":"caution","text":"The phrase 'one cell in the inner desert' is ambiguous: it may refer to a specific cell distinct from the others, or it may be a textual corruption. The Coptic ⲟⲩⲣⲓ ⲛⲧⲁϥ ⲡⲉ could also be read as 'a cell of his', but the repetition of 'another' in the list suggests a possible scribal error or interpolation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic phrase ⲟⲩⲣⲓ ⲛⲧⲁϥ ⲡⲉ (one cell of his) is ambiguous: it may indicate a single cell or be part of a longer list that has been corrupted. The reading taken is that it refers to a distinct cell in the inner desert.","The number of cells (twenty-three) is given as ⲣⲓ (-ⲕ︦ⲅ︦-), but the Coptic text may have a lacuna or misreading; the numeral is accepted as given."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"ⲉⲃⲟⲗ ⲉⲡⲧⲏⲣϥ. ϯⲣⲓ ⲇⲉ ⲉⲧϧⲉⲛⲧ ⲉⲛⲓⲣⲱⲙⲓ ⲛⲁⲥⲟⲩⲉⲥⲑⲱⲛ ⲉⲃⲟⲗ ⲡⲉ ⲑⲁⲓ\nⲛⲁϥⲉⲣⲁⲡⲁⲛⲧⲁⲛ ⲉⲛⲓⲥⲛⲏⲟⲩ ⲛϧⲏⲧⲥ.\nⲡⲁⲓϧⲉⲗⲗⲟ ⲇⲉ ⲛⲁⲅⲓⲟⲥ ⲁⲃⲃⲁ ⲙⲁⲕⲁⲣⲓⲟⲥ ⲁϥⲧⲁⲗϭⲟ ⲛϩⲁⲛ ⲙⲏϣ ⲛⲣⲱⲙⲓ ⲉⲣⲉ ⲛⲓⲓϧ ⲛⲉⲙⲱⲟⲩ ⲉⲩⲟϣ ⲉⲙⲁϣⲱ ⲉϩⲁⲛ ⲁⲧϭⲓ ⲏⲡⲓ ⲙⲙⲱⲟⲩ ⲛⲉ. (-ⲕⲇ-)\nϩⲱⲥ ⲇⲉ ⲟⲩⲛ ⲉⲛⲭⲏ ⲙⲙⲁⲩ ⲁⲩⲉⲛ ⲟⲩⲡⲁⲣⲑⲉⲛⲟⲥ ⲛⲁϥ ⲉⲥϣⲏⲗ ⲉⲃⲟⲗ ⲟⲩⲟϩ\nⲉⲥϣⲱⲛⲓ ⲉⲙⲁϣⲱ. ⲑⲁⲓ ⲉⲛⲁⲥⲥⲱⲧⲉⲙ ⲉⲡⲉϥϣⲓⲛⲓ ϧⲉⲛ ⲧⲉⲥⲭⲱⲣⲁ ⲁⲥⲑⲣⲟⲩⲉⲛⲥ\nϩⲁⲣⲟϥ ⲟⲩⲟϩ ⲉⲧⲁϥⲧⲱⲃϩ ⲉϫⲉⲛ ⲟⲩⲛⲉϩ ⲁϥⲑⲁϩⲥ ⲡⲉⲥⲥⲱⲙⲁ ⲧⲏⲣϥ ϧⲉⲛ\nⲛⲉϥϫⲓϫ ⲉⲑⲟⲩⲁⲃ ⲛⲟⲩⲙⲏϣ ⲛⲥⲟⲡ ⲉⲃⲟⲗϩⲓⲧⲉⲛ ⲕ ⲛⲉϩⲟⲟⲩ ⲁ ⲫ︦ϯ︦ ⲧⲁⲗϭⲟⲥ\nϩⲓⲧⲉⲛ ⲛⲉϥⲉⲩⲭⲏ ⲟⲩⲟϩ ⲁϥⲟⲩⲟⲣⲡⲥ ⲉⲡⲉⲥⲏⲓ ⲉⲥⲟⲩⲟϫ ⲉⲁⲥⲟⲩϫⲁⲓ ⲉⲥϯ ⲱⲟⲩ\nⲙⲫ︦ϯ︦ ⲑⲁⲓ ⲇⲉ ⲉⲧⲁⲥϣⲉ ⲛⲁⲥ ⲉⲧⲉⲥⲃⲁⲕⲓ ⲡϫⲱⲕ ⲛⲅ̄ ⲛⲉϩⲟⲟⲩ ⲁⲥⲙⲟⲩ ⲁⲥⲭⲁ\nⲧ ⲛⲟⲗⲟⲕⲟϫⲓ (sic) ϩⲟⲧⲉ ⲉⲧⲁⲥⲓ ⲉⲥⲛⲁⲙⲧⲟⲛ ⲙⲙⲟⲥ ⲁⲥⲉⲣ ⲇⲓⲁⲑⲏⲕⲏ ⲉⲑⲣⲟⲩⲟⲗⲟⲩ ⲙⲡⲓⲁⲅⲓⲟⲥ ⲁⲃⲃⲁ ⲙⲁⲕⲁⲣⲓⲟⲥ ⲉⲑⲃⲉ ⲡⲓⲣⲏϯ ⲉⲧⲁⲥⲟⲩϫⲁⲓ. ⲛⲉ ⲁϥⲥⲱⲣ\nⲅⲁⲣ ⲉⲃⲟⲗ ⲛϫⲉ ⲡϣⲓⲛⲓ ⲙⲡⲓⲁⲅⲓⲟⲥ ⲁⲃⲃⲁ ⲙⲁⲕⲁⲣⲓⲟⲥ ⲟⲩⲟϩ ⲁⲥⲥⲱⲧⲉⲙ\nⲉⲑⲃⲏⲧϥ ⲛϫⲉ ⲕⲉⲡⲁⲣⲑⲉⲛⲟⲥ ⲁⲥⲓ ϩⲁⲣⲟϥ ⲉⲃⲟⲗϧⲉⲛ ⲑⲉⲥⲥⲁⲗⲟⲛⲓⲕⲏ ⲉⲡⲉⲥⲣⲁⲛ\nⲡⲉ ⲗⲩⲇⲓⲁ ⲛⲉ ⲟⲩⲅⲣⲁⲫⲉⲩⲥ ⲧⲉ ⲉⲥⲥϧⲉ ϫⲱⲙ ⲛⲱϣ ⲉⲥⲉⲣⲁⲥⲕⲉⲓⲛ ⲉⲙⲁϣⲱ\nϧⲉⲛ ⲟⲩⲃⲓⲟⲥ ⲙⲙⲉⲧϩⲱⲟⲩⲧ. (-ⲕⲉ-) ⲑⲁⲓ ⲇⲉ ⲛⲉ ⲁⲥⲉⲣ ⲟⲩⲣⲟⲙⲡⲓ ⲉⲥϫⲏⲕ ⲉⲃⲟⲗ","english":"entirely. But the beast that had seized the man, this one was about to tear him apart. Then the holy old man, Apa Macarius, healed many people whose eyes were with them, but they were very blind, unable to see. (-kd-)\n\nNow while he was staying there, they brought a virgin to him who was weeping greatly and very ill. This one, having heard of his fame in her region, they brought her to him, and after he had prayed over some oil, he anointed her entire body with his holy hands many times. Through the oil, God healed her through his prayers, and he sent her to her house, healthy, having been saved, giving glory to God. This one, after she had gone to her city, after twenty days, she died, leaving behind a hundred gold coins. But before she rested, she made a will that they give them to the holy Apa Macarius because of the manner in which she had been saved. For the fame of the holy Apa Macarius had spread abroad, and another virgin heard about him. She came to him from Thessalonica; her name was Lydia, a scribe who wrote books for reading, practicing greatly in a life of manliness. (-ke-) This one completed a full year.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲁⲃⲃⲁ","severity":"info","text":"The Coptic retains the Greek/Syriac address ⲁⲃⲃⲁ (Abba) for Macarius, a standard honorific in monastic hagiography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲁⲣⲑⲉⲛⲟⲥ","severity":"info","text":"ⲡⲁⲣⲑⲉⲛⲟⲥ (virgin) is used twice: first for a healed woman, then for Lydia from Thessalonica. In Coptic hagiography, the term denotes a consecrated virgin, not merely a young woman.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲗⲩⲇⲓⲁ","severity":"info","text":"Lydia of Thessalonica is described as a scribe (ⲅⲣⲁⲫⲉⲩⲥ) who writes books for reading and practices a life of manliness (ⲙⲙⲉⲧϩⲱⲟⲩⲧ). This reflects the ascetic ideal of female virility in late antique hagiography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"(-ⲕⲇ-)","severity":"info","text":"The passage is divided by marginal markers (-ⲕⲇ- and -ⲕⲉ-), indicating section breaks in the Coptic manuscript. These likely correspond to reading units or chapters in the original codex.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲛⲟⲗⲟⲕⲟϫⲓ","severity":"caution","text":"The word ⲛⲟⲗⲟⲕⲟϫⲓ (gold coins) is a variant spelling of ⲛⲟⲩⲗⲟⲕⲟϫⲓ (from Greek νομίσματα). The Coptic text is corrupt here (sic in the edition), but the sense of a monetary bequest is clear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ⲑⲉⲥⲥⲁⲗⲟⲛⲓⲕⲏ","severity":"info","text":"The mention of Thessalonica (ⲑⲉⲥⲥⲁⲗⲟⲛⲓⲕⲏ) as Lydia's origin situates the story within the broader Mediterranean network of pilgrimage and monastic fame, a common trope in Coptic hagiography.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'wild beast' in the previous passage is not clarified here; the Coptic ⲧⲓⲣⲓ (beast) may be a crocodile or hippopotamus, but the text does not specify.","The phrase 'after twenty days' (ⲡϫⲱⲕ ⲛⲅ̄ ⲛⲉϩⲟⲟⲩ) could be interpreted as 'after twenty days' or 'after the completion of twenty days'; the sense is the same."],"confidence":"high","notes":[{"kind":"terminology","severity":"info","term":"ⲡⲁⲣⲑⲉⲛⲟⲥ","text":"ⲡⲁⲣⲑⲉⲛⲟⲥ → “virgin”. Greek παρθένος. In Marian texts the technical sense is fixed; the non-technical 'young woman' belongs to Greek, not to the Coptic usage."},{"kind":"terminology","severity":"info","term":"ⲁⲅⲓⲟⲥ","text":"ⲁⲅⲓⲟⲥ → “holy”. Adjectivally 'holy'; with the article as a noun it names a saint, and in the plural the saints as a body."},{"kind":"homonym","severity":"caution","term":"ⲁⲅⲓⲟⲥ","text":"ⲁⲅⲓⲟⲥ carries more than one sense (saint); this passage takes it as “holy”. The choice is the translator's, not a lexical given."},{"kind":"terminology","severity":"info","term":"ⲁⲃⲃⲁ","text":"ⲁⲃⲃⲁ → “Abba”. The Greek/Syriac form of address, kept where the Coptic keeps it."}]},{"i":7,"ref":"p7","source":"ⲉⲥϣⲟⲡ ϧⲉⲛ ⲟⲩⲛⲓϣϯ ⲛⲥⲡⲏⲗⲁⲓⲟⲛ ⲛⲁⲥⲉⲣⲁⲡⲁⲛⲧⲁⲛ ⲉⲡⲓϧⲉⲗⲗⲟ ⲛⲟⲩⲥⲟⲡ\nⲙⲙⲏⲛⲓ ⲑⲁⲓ ⲉⲧⲉ ⲙⲡⲉ ⲕⲉⲟⲩⲁⲓ ⲛⲁⲩ ⲉⲣⲟⲥ ϧⲉⲛ ⲡⲓⲧⲱⲟⲩ ⲧⲏⲣϥ ⲉⲃⲏⲗ ⲉⲡⲓⲉϩⲟⲟⲩ ⲉⲧⲁⲥϣⲉ ⲛⲁⲥ ⲉⲃⲟⲗϧⲉⲛ ⲡⲓⲧⲱⲟⲩ ⲉⲑⲣⲉⲥϩⲱⲗ ⲉⲧⲉⲥⲭⲱⲣⲁ. ⲟⲩⲟϩ ⲡⲓⲙⲉⲩⲓ ⲉⲧϩⲏⲡ ⲛⲧⲁⲥ ⲉⲧⲁⲥⲓ ϩⲁ ⲡⲓϧⲉⲗⲗⲟ ⲉⲑⲃⲏⲧϥ ⲁ ⲫ︦ϯ︦ ϯ ⲙⲧⲟⲛ ⲛⲁⲥ ⲉⲃⲟⲗϩⲁⲣⲟϥ ⲉⲃⲟⲗϩⲓⲧⲉⲛ ⲛⲉⲛⲧⲱⲃϩ ⲙⲡⲓϧⲉⲗⲗⲟ ⲁⲥϣⲉ ⲛⲁⲥ ⲉⲧⲉⲥⲭⲱⲣⲁ ⲉⲥϯ ⲱⲟⲩ\nⲙⲫ︦ϯ︦ ϫⲉ ⲁϥϯ ⲙⲧⲟⲛ ⲛⲁⲥ ϩⲓⲧⲉⲛ ⲡⲉⲥϫⲓ ⲛⲓ ϣⲁ ⲡⲓϧⲉⲗⲗⲟ. ⲡⲁⲓⲙⲁⲕⲁⲣⲓⲟⲥ ⲇⲉ ⲟⲩⲛ ⲁϥⲥⲱⲧⲉⲙ ⲉⲑⲃⲉ ⲛⲓⲣⲉⲙ ⲧⲁⲃⲉⲛⲛⲏⲥⲓ ⲛⲟⲩⲥⲟⲡ ⲉⲧⲉ\nⲟⲩⲁⲃⲏⲧ ⲡⲉ ϧⲉⲛ ⲫⲙⲁⲣⲏⲥ ϫⲉ ⲥⲉⲓⲣⲓ ⲛⲟⲩⲙⲏϣ ⲙⲡⲟⲗⲓⲧⲉⲓⲁ ⲉⲩⲟⲓ ⲛⲛⲓϣϯ\nⲉⲙⲁϣⲱ. ⲁϥⲧⲱⲛϥ ⲛϫⲉ ⲁⲃⲃⲁ ⲙⲁⲕⲁⲣⲓⲟⲥ ⲁϥϣⲓⲃϯ ⲙⲡⲉϥⲥⲭⲏⲙⲁ ⲁϥϯ\nⲛⲟⲩⲥⲭⲏⲙⲁ ⲛⲣⲉⲙ ⲟⲩⲱⲓ ϩⲓⲱⲧϥ ⲙⲫⲣⲏϯ ⲛⲟⲩⲉⲣⲅⲁⲧⲏⲥ ⲛⲣⲱⲙⲓ ⲁϥϣⲉ\nⲛⲁϥ ⲉⲫⲙⲁⲣⲏⲥ ⲉϥⲙⲟϣⲓ ⲉⲃⲟⲗϩⲓⲧⲉⲛ ⲡϣⲁϥⲉ ⲛⲓⲉ ⲛⲉϩⲟⲟⲩ ϣⲁⲛⲧⲉϥϣⲉ\nⲛⲁϥ ⲉⲙⲁⲩ. ⲉⲧⲁϥⲫⲟϩ ⲇⲉ ⲉⲡⲓⲛⲓϣϯ ⲛⲁⲃⲏⲧ (-ⲕ︦ⲋ︦-) ⲁϥϣⲉ ⲛⲁϥ ⲁϥϣⲓⲛⲓ\nⲛⲥⲁ ⲫⲓⲱⲧ ⲙⲡⲓⲁⲃⲏⲧ ⲫⲏ ⲉⲧⲉ ⲡⲉϥⲣⲁⲛ ⲡⲉ ⲁⲡⲁ ⲡⲁϧⲱⲙ ⲉⲟⲩⲣⲱⲙⲓ ⲡⲉ\nⲛⲥⲱⲧⲡ ⲟⲩⲟϩ ⲛⲇⲟⲕⲓⲙⲟⲥ ⲉⲣⲉ ⲟⲩⲟⲛ ⲟⲩϩⲙⲟⲧ ⲛⲧⲉ ⲟⲩⲡⲣⲟⲫⲏⲧⲓⲁ ⲛⲧⲟⲧϥ\nⲙⲡⲉ ⲫ︦ϯ︦ ⲧⲁⲙⲟϥ ⲉⲑⲃⲉ ⲁⲃⲃⲁ ⲙⲁⲕⲁⲣⲓⲟⲥ ⲛⲉ ⲁϥⲥⲱⲧⲉⲙ ⲅⲁⲣ ⲉⲑⲃⲏⲧϥ\nⲡⲉ ⲟⲩⲟϩ ⲉϥⲟⲩⲱϣ ⲉⲛⲁⲩ ⲉⲣⲟϥ. ⲉⲧⲁϥⲉⲣⲁⲡⲁⲛⲧⲁⲛ ⲇⲉ ⲉⲣⲟϥ ⲛϫⲉ ⲁⲃⲃⲁ\nⲙⲁⲕⲁⲣⲓⲟⲥ ⲡⲉϫⲁϥ ⲛⲁϥ ϫⲉ ϯϯ ϩⲟ ⲉⲣⲟⲕ ⲡⲁⲓⲱⲧ ϣⲟⲡⲧ ⲉⲣⲟⲕ ϧⲉⲛ ⲧⲉⲕⲙⲟⲛⲏ ⲁⲣⲏⲟⲩ ⲣⲱ ϯⲛⲁⲉⲣ ⲙⲟⲛⲁⲭⲟⲥ ϩⲱ.","english":"It happened in a great cave of the Aseratan, the old man once. This cave, which no one else had seen in the whole mountain except on the day it went out from the mountain to go to its place. And the hidden thought that she had concerning the old man, God gave her rest from him through the prayers of the old man; she went to her place giving glory to God because he had given her rest through her coming to the old man. This blessed one, however, heard about the monks of Tabennesi once, who were pure of heart in the desert of Parembole, that they performed many great ascetic practices. Apa Macarius arose, changed his habit, and put on a workman's garment like a laborer, and went to the desert of Parembole, walking through the wilderness for many days until he arrived there. When he reached the great monastery (number 26), he went and inquired about the father of the monastery, whose name was Apa Pachom, a chosen and tested man, who had a gift of prophecy from God. God had not informed him about Apa Macarius, for he had heard about him and wished to see him. When Apa Macarius met him, he said to him, \"I greet you, my father; receive me into your monastery, for I too wish to become a monk.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲁⲡⲁ","severity":"info","text":"The Coptic uses ⲁⲡⲁ (Apa) as a title for the monastic father Pachom, distinguishing him from the biological sense of 'father' (ⲓⲱⲧ).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲙⲟⲛⲁⲭⲟⲥ","severity":"info","text":"The term ⲙⲟⲛⲁⲭⲟⲥ (monk) appears in Macarius's request to join the monastery, reflecting the standard Coptic usage for a solitary or cenobitic ascetic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ⲧⲁⲃⲉⲛⲛⲏⲥⲓ","severity":"info","text":"Tabennesi (ⲧⲁⲃⲉⲛⲛⲏⲥⲓ) refers to the cenobitic monastery founded by Pachomius in Upper Egypt, a key site in early Coptic monasticism.","cites":[{"key":"ed:amelineau-monks.life-of-macarius-alexandria","label":"source edition: Life of Macarius Alexandria","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Amelineau%20Monks%20of%20Egypt%20OCR%20Results/Life%20of%20Macarius%20Alexandria%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ⲡϣⲁϥⲉ","severity":"info","text":"The wilderness (ⲡϣⲁϥⲉ) traversed by Macarius is the desert between Scetis and Tabennesi, a common setting for ascetic travel in hagiography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"(-ⲕ︦ⲋ︦-)","severity":"info","text":"The marginal number (-ⲕ︦ⲋ︦-) marks a section division (26 in Coptic numerals), indicating a structural break in the narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲛⲓⲣⲉⲙ ⲧⲁⲃⲉⲛⲛⲏⲥⲓ","severity":"caution","text":"The phrase 'monks of Tabennesi' may be a later editorial insertion, as the Coptic text shows possible scribal confusion between ⲛⲓⲣⲉⲙ (monks) and ⲛⲓⲣⲱⲙⲓ (men).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the virgin' in the preceding passage is unclear; the Coptic does not specify her name or region.","The phrase 'ⲛⲓⲣⲉⲙ ⲧⲁⲃⲉⲛⲛⲏⲥⲓ' could be read as 'the monks of Tabennesi' or 'the men of Tabennesi', with the former preferred based on context."],"confidence":"high","notes":[{"kind":"terminology","severity":"info","term":"ⲙⲟⲛⲁⲭⲟⲥ","text":"ⲙⲟⲛⲁⲭⲟⲥ → “monk”. Standard rendering; first occurrence is noted here, the term recurs below."},{"kind":"terminology","severity":"info","term":"ϩⲙⲟⲧ","text":"ϩⲙⲟⲧ → “grace”. The unearned favour of God; 'favour' where a human patron is meant."},{"kind":"terminology","severity":"info","term":"ⲁⲡⲁ","text":"ⲁⲡⲁ → “Apa”. A title of a monastic father. Left as 'Apa' because it is a form of address, and 'father' would collide with the biological sense in the same sentence."}]},{"i":8,"ref":"p8","source":"ⲡⲉϫⲉ ⲁⲡⲁ ⲡⲁϧⲱⲙ ⲛⲁϥ ϫⲉ\nⲉⲭⲟⲩⲱϣ (sic) ⲟⲩ ⲡⲁⲥⲟⲛ ϩⲏⲡⲡⲉ ϯⲛⲁⲩ ⲉⲣⲟⲕ ⲉⲁⲕⲉⲣ ϧⲉⲗⲗⲟ ⲕⲁⲧⲁ ϯⲙⲁⲓⲏ\nⲛⲧⲉ ⲡⲉⲕⲥⲱⲙⲁ ⲙⲙⲟⲛ ϣϫⲟⲙ ⲙⲙⲟⲕ ⲉⲉⲣⲡⲟⲗⲓⲧⲉⲩⲉⲥⲑⲁⲓ ⲟⲩⲟϩ ⲛⲓⲥⲛⲏⲟⲩ\nⲧⲏⲣⲟⲩ ϩⲁⲛ ⲁⲥⲕⲏⲧⲏⲥ ⲛⲉ ⲭⲛⲁϣϥⲁⲓ ϧⲁ ⲧⲟⲩϭⲟⲗⲕⲥ ⲁⲛ ⲟⲩⲟϩ ⲭⲛⲁⲉⲣⲥⲕⲁⲛⲇⲁⲗⲓⲍⲉⲥⲑⲁⲓ ⲭⲛⲁⲓ ⲉⲃⲟⲗ ⲉⲕⲥⲁϫⲓ ⲛⲥⲱⲟⲩ ⲙⲁϣⲉ ⲛⲁⲕ ⲉⲃⲟⲗ ⲉⲡⲓⲙⲁ\nⲛϣⲱⲡⲓ ⲛⲧⲉ ⲛⲓϣⲉⲙⲙⲱⲟⲩ ⲛⲣⲉⲙ ⲟⲩⲱⲓ ⲟⲩⲟϩ ϩⲉⲙⲥⲓ ⲛⲁⲕ ⲙⲙⲁⲩ (-ⲕ︦ⲍ︦-)\nϯⲛⲁϣⲁⲛⲟⲩϣⲕ ⲙⲙⲁⲩ ϣⲁⲧⲉⲕⲟⲩⲱϣ ⲉϩⲱⲗ ⲛⲁⲕ ⲙⲙⲁⲩⲁⲧⲕ. ⲙⲡⲉϥϣⲟⲡϥ ⲇⲉ ⲉⲣⲟϥ ⲟⲩⲇⲉ ϧⲉⲛ ⲡⲓⲉϩⲟⲟⲩ ⲛϩⲟⲩⲓⲧ ⲟⲩⲇⲉ ϧⲉⲛ ⲡⲙⲁϩⲃ︦ ϣⲁ ⲡⲓⲙⲁϩ ⲍ̄ ⲛⲉϩⲟⲟⲩ. ⲉⲧⲁϥⲉⲣ ⲁⲧϫⲟⲙ ⲇⲉ ⲛϫⲉ ⲁⲃⲃⲁ ⲙⲁⲕⲁⲣⲓⲟⲥ ⲉϥⲭⲏ ⲛⲁⲧⲟⲩⲱⲙ ⲁϥⲉⲣⲁⲡⲁⲛⲧⲁⲛ ⲉⲡⲓϫⲱϫ ⲛⲁⲃⲏⲧ ⲛⲕⲉⲥⲟⲡ ⲡⲉϫⲁϥ ⲛⲁϥ ϫⲉ ϣⲟⲡⲧ\nⲉⲣⲟⲕ ⲡⲁⲓⲱⲧ ⲟⲩⲟϩ ⲉϣⲱⲡ ⲁⲓϣⲧⲉⲙⲉⲣⲛⲏⲥⲧⲉⲩⲉⲓⲛ ⲟⲩⲟϩ ⲛⲧⲁⲉⲣⲁⲥⲕⲉⲓⲛ\nⲟⲩⲟϩ ⲛⲧⲁⲉⲣ ϩⲱⲃ ⲛϫⲓϫ ⲙⲡⲟⲩⲣⲏϯ ϩⲓⲧⲧ ⲉⲃⲟⲗϧⲉⲛ ⲧⲉⲕⲙⲟⲛⲏ. ⲧⲟⲧⲉ\nⲁϥⲟⲩⲱⲣⲡ ϩⲁ ⲛⲓⲥⲛⲏⲟⲩ ⲉⲑⲣⲟⲩⲟⲗϥ ⲉϧⲟⲩⲛ. ϯⲏⲡⲓ ⲇⲉ ⲛⲧⲉ ⲛⲓⲥⲛⲏⲩ ⲉⲧⲉⲙⲙⲁⲩ ⲛⲁⲥⲟⲓ ⲛⲓ︦ⲇ︦ ⲛϣⲉ ⲙⲙⲟⲛⲁⲭⲟⲥ ϧⲉⲛ ⲡⲓⲁⲃⲏⲧ. ⲁϥϣⲉ ⲛⲁϥ ⲛϫⲉ ⲁⲃⲃⲁ\nⲙⲁⲕⲁⲣⲓⲟⲥ ⲟⲩⲟϩ ⲉⲧⲁϥⲉⲣ ϩⲁⲛ ⲕⲟⲩϫⲓ ⲛⲉϩⲟⲟⲩ ⲁⲥⲓ ⲉϧⲟⲩⲛ ⲛϫⲉ ϯⲧⲉⲥⲥⲁⲣⲁⲕⲟⲥⲧⲏ ⲉⲑⲟⲩⲁⲃ ⲛⲧⲉ ϯⲛⲏⲥⲧⲉⲓⲁ ⲟⲩⲟϩ ⲁϥⲛⲁⲩ ⲉⲛⲓⲥⲛⲏⲟⲩ ⲧⲏⲣⲟⲩ ⲉⲣⲉ\nⲫⲟⲩⲁⲓ ⲫⲟⲩⲁⲓ ⲙⲙⲱⲟⲩ ⲓⲣⲓ ⲛϩⲁⲛ ⲡⲟⲗⲓⲧⲉⲓⲁ ⲉⲩϣⲉⲃⲓⲏⲟⲩⲧ ϩⲁⲛ ⲟⲩⲟⲛ","english":"Apa Pahom said to him, \"Do you wish something, my brother? Behold, I see you have become an old man according to the age of your body. You have no strength to practice the ascetic life. And all the brothers are ascetics. They will not be able to bear your weakness, and they will be scandalized because of you. If you speak to them, go away from here to the place of the strangers, the poor, and the wretched, and sit there. I will send you food there until you wish to return there alone.\" But he did not accept it for himself, neither on the first day nor from the second to the seventh day. When Abba Macarius became weak from fasting, he met the superior of the monastery again and said to him, \"Receive me, my father. And if I am unable to fast and to work and to do manual labor as is the custom in your monastery,\" then he sent for the brothers to bring him in. Now the number of the brothers there was fourteen thousand monks in the monastery. Abba Macarius went, and after a few days the holy season of the forty days of Lent came, and he saw all the brothers, each one of them practicing some ascetic discipline, some standing, some...","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲁⲡⲁ ⲡⲁϧⲱⲙ","severity":"info","text":"Apa Pahom is the Coptic form of Pachomius, the founder of cenobitic monasticism. The title 'Apa' is retained to distinguish it from the biological sense of 'father'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲁⲃⲃⲁ ⲙⲁⲕⲁⲣⲓⲟⲥ","severity":"info","text":"Abba Macarius is the Greek/Syriac address for Macarius of Alexandria, kept as 'Abba' in the translation to preserve the original form.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ⲛⲓⲥⲛⲏⲟⲩ ⲧⲏⲣⲟⲩ","severity":"info","text":"The number of monks given as 14,000 is a hagiographic exaggeration typical of the genre, emphasizing the scale of Pachomian monasticism.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲡⲉϫⲉ ⲁⲡⲁ ⲡⲁϧⲱⲙ ⲛⲁϥ","severity":"info","text":"This passage is a direct speech by Apa Pahom to Macarius, forming a narrative dialogue that tests Macarius's humility and resolve.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲉⲭⲟⲩⲱϣ (sic)","severity":"caution","text":"The Coptic ⲉⲭⲟⲩⲱϣ is marked (sic) in the source, indicating a possible scribal error or non-standard spelling; the intended reading is likely ⲉⲕⲟⲩⲱϣ 'do you wish'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ⲡⲓⲁⲃⲏⲧ","severity":"info","text":"The monastery referred to is likely the Pachomian monastery at Tabennesi, a key site in the development of cenobitic monasticism in Upper Egypt.","cites":[{"key":"ed:amelineau-monks.life-of-macarius-alexandria","label":"source edition: Life of Macarius Alexandria","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Amelineau%20Monks%20of%20Egypt%20OCR%20Results/Life%20of%20Macarius%20Alexandria%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The number of monks (14,000) is likely symbolic or hyperbolic; the exact historical count is uncertain.","The phrase ⲉⲭⲟⲩⲱϣ (sic) may be a scribal error for ⲉⲕⲟⲩⲱϣ, but the intended meaning is clear from context."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ⲙⲉⲛ ⲉⲩⲥⲉⲕ ϣⲁ ⲣⲟⲩϩⲓ ⲙⲙⲏⲛⲓ ϩⲁⲛ ⲕⲉⲟⲩⲟⲛ ⲉⲩⲥⲉⲓ ⲃ︦ⲃ︦ (-ⲕ︦ⲏ︦-) ϩⲁⲛ ⲕⲉⲟⲩⲟⲛ ⲉⲩⲥⲉⲕ ⲉ̄ⲉ̄ ϩⲁⲛ ⲕⲉⲟⲩⲟⲛ ⲇⲉ ⲉⲩⲥⲉⲕ ⲛⲏⲥⲧⲉⲓⲁ ⲉⲩⲟϩⲓ ⲉⲣⲁⲧⲟⲩ ϧⲉⲛ\nⲡⲓⲉϫⲱⲣϩ ⲧⲏⲣϥ ⲉⲩϧⲉⲙⲥⲓ ϧⲉⲛ ⲡⲓⲉϩⲟⲟⲩ. ⲁϥϣⲉ ⲛⲁϥ ϩⲱϥ ⲛϫⲉ ⲁⲃⲃⲁ\nⲙⲁⲕⲁⲣⲓⲟⲥ ⲁϥϩⲱⲣⲡ ⲛⲛⲉϥⲃⲏⲧ ⲙⲙⲱⲟⲩ ⲁϥⲟⲗⲟⲩ ⲁϥⲭⲁⲩ ϩⲓϫⲉⲛ ⲟⲩⲧⲟⲧⲥ ⲛⲕⲩⲣⲓⲕⲟⲛ ⲉϥϭⲟⲥⲓ ϩⲓ ⲧϩⲏ ⲙⲙⲟϥ ⲁϥⲟϩⲓ ⲉⲣⲁⲧϥ ϧⲉⲛ ⲟⲩⲉⲗⲝ\nⲛⲧⲉⲧⲉϥⲣⲓ ⲉϥⲛⲟⲩⲧⲡ ⲛⲉⲃϯ ϣⲁⲧⲉ ⲡⲓϩⲙ ⲛⲉϩⲟⲟⲩ ⲕⲏⲛ ⲙⲡⲉϥϩⲉⲙⲥⲓ\nⲉⲡⲧⲏⲣϥ ⲟⲩⲇⲉ ⲙⲡⲉϥⲟⲩⲱⲙ ⲛⲟⲩⲱⲓⲕ ⲟⲩⲇⲉ ⲙⲡⲉϥⲥⲱ ⲛⲟⲩⲙⲱⲟⲩ ⲟⲩⲇⲉ\nⲙⲡⲉϥⲕⲉⲗϫ ⲕⲉⲗⲓ ⲁⲗⲗⲁ ⲕⲁⲧⲁ ⲕⲩⲣⲓⲁⲕⲏ ϣⲁϥⲱⲗⲓ ⲛϩⲁⲛ ϫⲱⲃⲓ ⲛϫⲁⲣⲁⲙⲡⲟ ⲛⲧⲉϥⲟⲩⲱⲙ ⲛⲥⲱⲟⲩ ⲙⲡⲟⲩⲙⲑⲟ ϩⲓⲛⲁ ⲛⲧⲟⲩⲉⲙⲓ ϫⲉ ⲉϥⲟⲩⲱⲙ\nⲟⲩⲟϩ ⲁϥϣⲁⲛⲓ ⲉⲃⲟⲗ ⲉⲫⲉⲛ ⲙⲱⲟⲩ ⲉⲃⲟⲗ ⲓⲉ ⲉϩⲱⲣⲡ ⲛϩⲁⲛ ⲃⲏⲧ ϣⲁϥⲫⲱⲧ\nⲉϧⲟⲩⲛ ⲛⲭⲱⲗⲉⲙ ⲥⲁⲧⲟⲧϥ ⲙⲡⲁϥⲥⲁϫⲓ ⲛⲉⲙ ⲟⲩⲟⲛ ⲟⲩⲇⲉ ⲙⲡⲁϥⲟⲩⲱⲛ\nⲛⲣⲱϥ ⲉⲡⲧⲏⲣϥ ⲁⲗⲗⲁ ⲉϥⲟϩⲓ ⲉⲣⲁⲧϥ ⲉϥⲭⲱ ⲛⲣⲱϥ ⲉϥⲧⲱⲃϩ ϧⲉⲛ ⲡⲉϥϩⲏⲧ\nⲉϥⲉⲣ ϩⲱⲃ ⲉⲛⲓⲃⲏⲧ. ⲉⲧⲁⲩⲛⲁⲩ ⲇⲉ ⲉⲣⲟϥ ⲛϫⲉ ⲛⲓⲁⲥⲕⲏⲧⲏⲥ ⲧⲏⲣⲟⲩ ϧⲉⲛ\nⲧⲁⲓϫⲓ ⲛ-(-ⲕ︦ⲑ︦-)ⲉⲣ ϩⲱⲃ ⲁⲩⲧⲱⲟⲩⲛ ⲉϫⲉⲛ ⲡⲟⲩϫⲱϫ ⲡⲁⲃⲏⲧ ⲉⲩϫⲱ ⲙⲙⲟⲥ\nϫⲉ ⲉⲧⲁⲕⲉⲛ ⲡⲁⲓϧⲉⲗⲗⲟ ⲛⲣⲱⲙⲓ ⲙⲛⲁⲓ ⲉⲃⲟⲗⲑⲱⲛ ⲁⲣⲏⲟⲩ ⲣⲱ ⲛⲉ ⲙⲙⲟⲛ\nⲥⲁⲣⲝ ⲧⲟⲓ ϩⲓⲱⲧϥ ⲁⲕⲉⲛϥ ⲙⲛⲁⲓ ϫⲉ ⲛⲧⲉϥϯ ϩⲁⲡ ⲉⲣⲟⲛ ⲓⲉ ⲛⲧⲉⲕϩⲓⲧϥ ⲉⲃⲟⲗϧⲉⲛ ⲡⲁⲓⲙⲁ ⲓⲉ ⲁⲛⲟⲛ ⲧⲏⲣⲟⲩ ⲛⲧⲉⲛⲫⲱⲧ ⲉⲃⲟⲗ. ⲉⲧⲁϥⲥⲱⲧⲉⲙ ⲇⲉ ⲛϫⲉ\nⲁⲃⲃⲁ ⲡⲁϧⲱⲙ ⲉⲑⲙⲁⲓⲏ ⲛⲛⲉϥⲡⲟⲗⲓⲧⲉⲓⲁ ⲁϥⲧⲱⲃϩ ⲙⲫϯ ϩⲓⲛⲁ ⲛⲧⲉϥϭⲱⲣⲡ","english":"Some would fast until evening every day; others would eat only at the ninth hour; others would fast for two days at a time; still others would fast and then stand in prayer the whole night through, sitting during the day. Apa Macarius himself went, removed his garments, rolled them up, and placed them on a high stone in the church, standing in a narrow space of his cell, bending his knees until the heat of the day was past, without sitting down at all, nor eating any bread, nor drinking any water, nor tasting any food. But on the Lord's Day he would take some palm leaves and eat them, so that they might know he was eating. And if he went out to the water's edge or to wash his garments, he would run back into his cell immediately, without speaking to anyone, nor opening his mouth at all, but standing with his mouth closed, praying in his heart, working with his hands. When all the ascetics in that place of the twenty-eighth work saw him, they rose up against their abbot, saying, \"You have brought this old man here to us. Perhaps he has no flesh on him? You have brought him to us so that he might judge us, or to drive us out of this place, or for all of us to flee away.\" When Apa Pahom heard of their way of life, he prayed to God that he might","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲁⲃⲃⲁ ⲡⲁϧⲱⲙ","severity":"info","text":"The Coptic form ⲡⲁϧⲱⲙ corresponds to Greek Παχώμιος, i.e., Pachomius, the founder of cenobitic monasticism. The title ⲁⲃⲃⲁ is retained as a fixed rendering.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲕⲩⲣⲓⲁⲕⲏ","severity":"info","text":"ⲕⲩⲣⲓⲁⲕⲏ (kyriakē) is the Greek term for the Lord's Day, i.e., Sunday, when the weekly Eucharist was celebrated and a relaxation of fasting was customary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲛⲓⲁⲥⲕⲏⲧⲏⲥ","severity":"info","text":"ⲛⲓⲁⲥⲕⲏⲧⲏⲥ (from Greek ἀσκητής) designates the ascetic practitioners of the monastery, whose rigorous regimen is contrasted with Macarius's extreme feats.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲉⲧⲁⲩⲛⲁⲩ ⲇⲉ ⲉⲣⲟϥ","severity":"info","text":"This clause marks a narrative pivot: the ascetics' reaction to Macarius's behavior triggers the conflict that leads to Pachomius's prayer. The shift from description to dialogue is typical of hagiographic drama.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲛ-(-ⲕ︦ⲑ︦-)ⲉⲣ ϩⲱⲃ","severity":"caution","text":"The numeral ⲕ︦ⲑ︦ (29) is partially obscured in the Coptic; the English draft reads 'twenty-eighth work,' but the Coptic likely indicates the 29th unit of labor or a specific location. The reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ⲁⲃⲃⲁ ⲙⲁⲕⲁⲣⲓⲟⲥ","severity":"info","text":"Macarius of Alexandria (also known as Macarius the Younger) is a figure whose extreme asceticism is celebrated in Coptic hagiography; this episode is preserved in the same manuscript tradition as the Life of Pachomius.","cites":[{"key":"ed:amelineau-monks.life-of-macarius-alexandria","label":"source edition: Life of Macarius Alexandria","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Amelineau%20Monks%20of%20Egypt%20OCR%20Results/Life%20of%20Macarius%20Alexandria%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The numeral ⲕ︦ⲑ︦ (29) is partially damaged; the English draft reads 'twenty-eighth' but the Coptic supports 29. The exact referent of 'the 29th work' is unclear.","The phrase ⲉⲧⲁϥⲥⲱⲧⲉⲙ ⲇⲉ ⲛϫⲉ ⲁⲃⲃⲁ ⲡⲁϧⲱⲙ ⲉⲑⲙⲁⲓⲏ ⲛⲛⲉϥⲡⲟⲗⲓⲧⲉⲓⲁ could mean either 'heard of their way of life' (as in the draft) or 'heard their way of life' (i.e., the complaints). The draft takes the former."],"confidence":"medium","notes":[]},{"i":10,"ref":"p10","source":"ⲙⲡϩⲱⲃ ⲙⲡⲓϧⲉⲗⲗⲟ ⲛⲁϥ ϫⲉ ⲛⲓⲙ ⲡⲉ. ⲁ ⲫϯ ⲇⲉ ϭⲱⲣⲡ ⲛⲁϥ ⲉⲃⲟⲗ ϫⲉ ⲫⲁⲓ\nⲡⲉ ⲁⲃⲃⲁ ⲙⲁⲕⲁⲣⲓⲟⲥ ⲡⲓⲣⲉⲙ ⲣⲁⲕⲟϯ ⲫⲏ ⲉⲧϣⲟⲡ ϧⲉⲛ ϣⲓⲏⲧ. ⲟⲩⲟϩ ⲁ\nⲡⲓϫⲱϫ ⲛⲁⲃⲏⲧ ⲁⲙⲟⲛⲓ ⲛⲧϫⲓϫ ⲙⲡⲓϧⲉⲗⲗⲟ ⲁϥⲉⲛϥ ⲉⲑⲙⲏϯ ⲙⲡⲓⲙⲁ ⲛⲉⲣ\nⲥⲩⲛⲁⲝⲓⲥ ⲙⲉⲛⲉⲛⲥⲁ ⲑⲣⲟⲩⲭⲁ ⲛⲓϣⲗⲏⲗ ⲉⲃⲟⲗ ⲛⲧⲉ ⲡⲓⲙⲁ ⲛⲉⲣ ϣⲱⲟⲩϣⲓ ϫⲉ\nϩⲓⲛⲁ ⲛⲧⲉ ⲡⲓⲙⲏϣ ⲧⲏⲣϥ ⲛⲧⲉ ⲛⲓⲥⲛⲏⲟⲩ ⲛⲁⲩ ⲉⲣⲟϥ ⲟⲩⲟϩ ⲡⲉϫⲁϥ ⲛⲁϥ ϫⲉ\nⲁⲙⲟⲩ ⲙⲛⲁⲓ ⲡⲓⲕⲁⲗⲟⲅⲏⲣⲱⲥ ⲁϣ ⲛⲑⲟⲕ ⲡⲉ ⲁⲃⲃⲁ ⲙⲁⲕⲁⲣⲓⲟⲥ ⲁⲕⲭⲟⲡⲕ\nⲉⲣⲟⲛ. ⲓⲥ ⲟⲩⲏⲣ ⲛⲥⲏⲟⲩ ⲁⲓⲥⲱⲧⲉⲙ ⲉⲑⲃⲏⲧⲕ ⲁⲓⲉⲣⲉⲡⲓⲑⲩⲙⲉⲓⲛ ⲉⲛⲁⲩ ⲉⲣⲟⲕ\n(-ⲗ̄-) ⲁⲗⲗⲁ ϯϣⲉⲡ ϩⲙⲟⲧ ⲛⲧⲟⲧⲕ ϫⲉ ⲁⲕϯ ⲕⲱⲧ ⲛⲁⲛ ⲧⲏⲣⲉⲛ ⲟⲩⲟϩ ⲁⲕϯ\nⲥⲃⲱ ⲛⲛⲓϧⲉⲗϣⲓⲣⲓ ⲛⲥⲛⲏⲟⲩ ⲉϣⲧⲉⲙⲑⲣⲟⲩⲉⲣ ϭⲁⲥⲓ ϩⲏⲧ ϧⲉⲛ ⲛⲟⲩⲡⲟⲗⲓⲧⲉⲓⲁ\nⲉⲧⲟⲩⲓⲣⲓ ⲙⲙⲱⲟⲩ ⲁⲗⲗⲁ ⲁⲩϣⲁⲛⲉⲣ ⲧⲟⲩϫⲟⲙ ⲧⲏⲣⲥ ⲥⲉⲛⲁϣⲫⲟϩ ⲁⲛ ⲉⲡϣⲓ\nⲙⲡⲓϩⲙ ⲛⲉϩⲟⲟⲩ ⲛⲧⲉ ⲡⲉⲛⲟⲥ ⲟⲩⲟϩ ⲡⲉⲛⲥⲱⲧⲏⲣ ⲓⲏⲥ ⲡⲭⲥ ⲡϣⲏⲣⲓ ⲙⲫϯ\nⲉⲧⲟⲛϧ. ⲙⲁⲗⲓⲥⲧⲁ ⲛⲉⲕⲡⲟⲗⲓⲧⲉⲓⲁ ϧⲁ ⲡⲓⲣⲱⲙⲓ ⲉⲧⲟⲛⲓ ⲙⲙⲟⲛ ⲕⲁⲓ ⲧⲁⲩⲧⲁ\nⲉⲁⲕⲉⲣ ϧⲉⲗⲗⲟ. ⲙⲁϣⲉ ⲛⲁⲕ ⲉⲡⲉⲕⲧⲟⲡⲟⲥ ϧⲉⲛ ⲟⲩϩⲉⲓⲣⲏⲛⲏ ⲁⲕϯ ⲕⲱⲧ ⲛⲁⲛ\nⲧⲏⲣⲟⲩ ⲉⲫⲣⲱϣⲓ ⲟⲩⲟϩ ⲧⲱⲃϩ ⲉϫⲱⲛ. ⲧⲟⲧⲉ ⲁϥϣⲉ ⲛⲁϥ ⲉⲩⲟⲩⲱϣⲧ ⲙⲙⲟϥ\nⲟⲩⲟϩ ⲉⲩϯ ϩⲟ ⲉⲣⲟϥ ⲧⲏⲣⲟⲩ ϫⲉ ⲧⲱⲃϩ ⲉϫⲱⲛ.\nⲁϥϫⲉ ⲡⲁⲓⲕⲉϩⲱⲃ ⲇⲉ ⲛⲁⲛ ⲟⲛ ϫⲉ ⲡⲟⲗⲓⲧⲉⲓⲁ ⲛⲓⲃⲉⲛ ⲉⲧⲁⲓϩⲓ ⲧⲟⲧ ⲉⲣⲱⲟⲩ","english":"The elder did not know who he was. But God revealed to him that this was Abba Macarius the Alexandrian, the one who dwells in Scetis. And the superior of the monastery took the elder by the hand and led him into the midst of the place of the synaxis, after they had finished the prayers of the place of the vigil, so that the whole multitude of the brothers might see him, and he said to him, \"Come with me, O cataloguer. Who are you, Abba Macarius? Have you hidden yourself from us? For how long have I heard about you and desired to see you? But I receive grace from you, because you have given edification to all of us, and you have given instruction to the young brothers not to become proud in their practice which they perform. But if they exert all their strength, they will not reach the height of the fervor of the days of our fathers and our Savior Jesus Christ, the Son of the living God. Especially your practices are beyond the living man, and moreover you have become an elder. Go to your place in peace. You have given edification to all of us for profit, and pray for us.\" Then he went away, and they all bowed to him and did him honor, saying, \"Pray for us.\"\n\nHe also told us this other thing: \"Various practices which I undertook...","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲁⲃⲃⲁ ⲙⲁⲕⲁⲣⲓⲟⲥ","severity":"info","text":"The Coptic retains the Greek/Syriac form ⲁⲃⲃⲁ for the title, here applied to Macarius the Alexandrian, distinguishing him from Macarius the Egyptian.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ϩⲙⲟⲧ","severity":"info","text":"The elder says 'I receive grace (ϩⲙⲟⲧ) from you', using the fixed rendering for unearned divine favour, though here the human conduit is Macarius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ϩⲉⲓⲣⲏⲛⲏ","severity":"info","text":"The phrase 'in peace' (ϧⲉⲛ ⲟⲩϩⲉⲓⲣⲏⲛⲏ) is the liturgical colophon formula, not a comment on civil order.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲡⲓⲕⲁⲗⲟⲅⲏⲣⲱⲥ","severity":"info","text":"The superior addresses Macarius as 'cataloguer' (ⲡⲓⲕⲁⲗⲟⲅⲏⲣⲱⲥ), a rare Greek loanword (καταλόγηρος) possibly meaning 'registrar' or 'one who lists', perhaps a monastic office or a nickname.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage concludes the narrative of Macarius's visit to the monastery and transitions to a new section with the phrase 'He also told us this other thing', introducing a series of ascetic practices.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The elder's speech praises Macarius's humility and asceticism, a common hagiographic topos that reinforces the saint's authority and the ideal of monastic obedience.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'elder' (ⲡⲓϧⲉⲗⲗⲟ) is not specified; he may be a senior monk or the monastery's founder.","The phrase 'ⲡⲓⲕⲁⲗⲟⲅⲏⲣⲱⲥ' is ambiguous; it may be a title or a descriptive epithet.","The Coptic 'ⲁⲕϯ ⲕⲱⲧ' is rendered 'you have given edification', but ⲕⲱⲧ literally means 'build', suggesting a metaphorical sense of spiritual construction."],"confidence":"high","notes":[{"kind":"terminology","severity":"info","term":"ⲉⲓⲣⲏⲛⲏ","text":"ⲉⲓⲣⲏⲛⲏ → “peace”. Greek εἰρήνη. ⲛ̄ ⲟⲩⲉⲓⲣⲏⲛⲏ in a colophon is the liturgical formula 'in peace', not a comment on civil order."}]},{"i":11,"ref":"p11","source":"ⲁⲓϫⲟⲕⲟⲩ ⲉⲃⲟⲗ ⲁⲗⲗⲁ ⲁⲥⲓ ⲉϫⲉⲛ ⲡⲁϩⲏⲧ ⲛϫⲉ ⲧⲁⲓⲉⲡⲓⲑⲩⲙⲓⲁ ⲉⲓⲟⲩⲱϣ\nⲉⲁⲓⲥ ⲉⲓⲟⲩⲱϣ ⲛⲧⲁⲉⲣ ⲉ̄ ⲛⲉϩⲟⲟⲩ ⲉⲣⲉ ⲡⲁϧⲏⲧ ϭⲟⲗⲕ ϧⲉⲛ ⲫϯ ⲛⲛⲁⲩ ⲛⲓⲃⲉⲛ ⲛϥϭⲓ ⲛϩⲗⲓ ⲛϭⲓ ϩⲣⲁϥ ⲁⲛ ϧⲉⲛ ϩⲗⲓ ⲙⲙⲱⲓⲧ ⲛⲧⲉ ⲡⲁⲓⲉⲛⲉϩ. ⲉⲧⲁⲓϯ\nⲣⲱⲓ ⲇⲉ ⲙⲡⲁⲓⲣⲏϯ ϧⲉⲛ ⲡⲁ-(-ⲗⲁ-) ϩⲏⲧ ⲁⲓϣⲉ ⲛⲏⲓ ⲉϧⲟⲩⲛ ⲉϯⲣⲓ ⲑⲏ ⲉⲧϧⲉⲛ ⲡⲓϣⲁϥⲉ ⲉⲧⲥⲁϧⲟⲩⲛ ⲑⲏ ⲉⲧⲉ ⲙⲙⲟⲛ ⲣⲟ ⲟⲩⲇⲉ ϣⲟⲩϣⲧ ⲟⲩⲇⲉ ϩⲗⲓ\nⲛⲟⲩⲱⲓⲛⲓ ⲛϧⲏⲧⲥ ϫⲉ ϩⲓⲛⲁ ⲛⲧⲉϣⲧⲉⲙ ⲣⲱⲙⲓ ϫⲉⲙⲧ ⲟⲩⲟϩ ⲁⲓⲟϩⲓ ⲉⲣⲁⲧ\nϩⲓϫⲉⲛ ⲡⲓⲑⲟⲙ ϧⲉⲛ ϯⲣⲓ ⲁⲓϯ ⲛⲉⲙ ⲡⲁⲙⲉⲩⲓ ⲉⲓϫⲱ ⲙⲙⲟⲥ ⲙⲡⲁⲓⲣⲏϯ\nϫⲉ ⲁⲣⲉϩ ⲉⲣⲟⲕ ⲙⲡⲉⲣⲓ ⲉⲡⲉⲥⲏⲧ ⲉⲃⲟⲗϧⲉⲛ ⲧⲫⲉ ⲟⲩⲟⲛ ⲛⲧⲁⲕ ⲙⲙⲁⲩ\nⲛⲛⲓⲡⲁⲧⲣⲓⲁⲣⲭⲏⲥ ⲛⲉⲙ ⲛⲓⲡⲣⲟⲫⲏⲧⲏⲥ ⲛⲉⲙ ⲛⲓⲁⲡⲟⲥⲧⲟⲗⲟⲥ ⲟⲩⲟⲛ ⲛⲧⲁⲕ\nⲙⲙⲁⲩ ⲛⲛⲓⲁⲅⲅⲉⲗⲟⲥ ⲛⲉⲙ ⲛⲓⲁⲣⲭⲁⲅⲅⲉⲗⲟⲥ ⲛⲉⲙ ⲛⲓⲇⲩⲛⲁⲙⲓⲥ ⲉⲧⲥⲁ\nⲡϣⲱⲓ ⲛⲉⲙ ⲛⲓⲭⲉⲣⲟⲩⲃⲓⲙ ⲛⲉⲙ ⲛⲓⲥⲉⲣⲁⲫⲓⲙ ⲧⲟⲙⲕ ⲉⲫϯ ⲫⲓⲱⲧ ⲛⲉⲙ\nⲡϣⲏⲣⲓ ⲙⲙⲟⲛⲟⲅⲉⲛⲏⲥ ⲛⲉⲙ ⲡⲓⲡⲛⲁ ⲉⲑⲟⲩⲁⲃ ϯⲟⲙⲟⲟⲩⲥⲓⲟⲥ ⲛⲧⲣⲓⲁⲥ ⲫϯ\nⲛⲧⲉ ⲛⲓⲛⲟⲩϯ ⲡⲟⲩⲣⲟ ⲛⲧⲉ ⲛⲓⲁⲓⲱⲛ ⲧⲏⲣⲟⲩ ⲙⲁⲧⲁⲗⲟⲕ ⲉⲡϣⲱⲓ ⲉϫⲉⲛ ⲡⲓⲥⲧⲁⲩⲣⲟⲥ ⲛⲧⲉ ⲡϣⲏⲣⲓ ⲉⲧϧⲉⲛ ⲧⲫⲉ ⲙⲡⲉⲣⲓ ⲉⲡⲉⲥⲏⲧ ⲉⲃⲟⲗϧⲉⲛ ⲡⲓⲙⲁ ⲉⲧϫⲟⲣ.\nⲟⲩⲟϩ ⲉⲧⲁⲓϫⲉⲕ ⲉϩⲟⲟⲩ ⲃ︦ ⲉⲃⲟⲗ ⲡⲉϫⲁϥ ⲛⲉⲙ ⲉϫⲱⲣϩ ⲃ︦ ⲁ ⲛⲓⲇⲁⲓⲙⲱⲛ ⲗⲓⲃⲓ\nϩⲱⲥⲧⲉ ⲛⲧⲟⲩϣⲉⲃⲓⲏⲧⲟⲩ ϧⲉⲛ ⲟⲩⲙⲏϣ ⲛⲫⲁⲛⲧⲁⲥⲓⲁ ϩⲁⲛ ⲥⲟⲡ ⲙⲉⲛ ϣⲁⲩⲉⲣ\nⲙⲫⲣⲏϯ ⲛϩⲁⲛ ⲙⲟⲩⲓ ⲉⲩϩⲱⲕⲓ ⲛⲛⲁ- (-ⲗⲃ-)ϭⲁⲗⲁⲩϫ ⲛⲛⲟⲩⲓⲉⲃ ϩⲁⲛ ⲥⲟⲡ ⲇⲉ","english":"I completed them, but this desire came upon my heart, and I wished to see. I wished to spend the days with my heart rejoicing in God at all times, taking no pleasure in any way of this world. And having given my mouth in this manner in my heart, I went into the cave that is in the desert, the one that has no door, nor window, nor any light in it, so that no man might find me. And I stood upon the hill in the cave, and I gave my mind, saying in this manner: \"Keep yourself, do not come down from the sky, for you are there with the patriarchs and the prophets and the apostles. You are there with the angels and the archangels and the powers above, and the cherubim and the seraphim. Hold fast to God the Father, and the only-begotten Son, and the Holy Spirit, the consubstantial Trinity, the God of gods, the king of all the ages. Lift me up upon the cross of the Son in the sky; do not come down from the place of strength.\" And when I had finished two days, he said to me, and at dawn, the demons began to trouble me, so that they troubled me with many phantoms. Sometimes they became like lions, opening their jaws to devour me; sometimes","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲧⲁⲓⲉⲡⲓⲑⲩⲙⲓⲁ","severity":"info","text":"The Greek loanword ⲉⲡⲓⲑⲩⲙⲓⲁ (epithymia) means 'desire' or 'longing', often with a neutral or positive sense in ascetic literature, though in wider Greek usage it can connote appetite or lust. Here it is qualified by ⲧⲁⲓⲉ- (this) and linked to a spiritual wish to see divine things.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ⲧⲣⲓⲁⲥ ⲛⲧⲣⲓⲁⲥ","severity":"info","text":"ⲧⲣⲓⲁⲥ (trias) is a Greek loanword for 'Trinity'. The phrase ⲛⲧⲣⲓⲁⲥ ⲉⲑⲟⲩⲁⲃ ⲛⲧⲣⲓⲁⲥ (the holy consubstantial Trinity) reflects the Nicene-Constantinopolitan creedal language (homoousios), showing the theological precision of the Coptic hagiographer.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲡⲓⲥⲧⲁⲩⲣⲟⲥ","severity":"info","text":"The phrase 'lift me up upon the cross of the Son in the sky' echoes the typology of the cross as a means of ascension, reminiscent of the 'sign of the cross' in the desert fathers' prayers and possibly alluding to the vision of the cross in the sky (cf. Eusebius, Life of Constantine). No direct biblical verse is quoted.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ϯⲣⲓ","severity":"info","text":"The cave (ϯⲣⲓ) described as having no door, window, or light is a typical setting for extreme ascetic withdrawal (anachoresis) in Egyptian monasticism. Such caves were used by hermits for prolonged solitude and spiritual combat, as attested in the Lives of Antony and Paul of Thebes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage marks a transition from interior desire to external action: the monk enters the cave, prays a lengthy invocation, and then the demons attack. The prayer's structure—listing patriarchs, prophets, apostles, angels, and the Trinity—follows a liturgical pattern of intercession common in Coptic monastic prayers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲁⲓϫⲟⲕⲟⲩ ⲉⲃⲟⲗ","severity":"caution","text":"The opening phrase ⲁⲓϫⲟⲕⲟⲩ ⲉⲃⲟⲗ ('I completed them') is ambiguous: the antecedent of 'them' is unclear, possibly referring to days or prayers mentioned in a lacuna before this passage. The English draft supplies 'them' without specifying, and the Coptic does not resolve the referent.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of ⲁⲓϫⲟⲕⲟⲩ ⲉⲃⲟⲗ ('I completed them') is unclear; it may refer to days, prayers, or a previous action not preserved in the surviving text.","The phrase ⲉⲧⲁⲓϫⲉⲕ ⲉϩⲟⲟⲩ ⲃ︦ ⲉⲃⲟⲗ ('when I had finished two days') is ambiguous: it could mean two days of prayer, two days in the cave, or two days of a specific vigil.","The Coptic text has a lacuna marked by (-ⲗⲁ-) and (-ⲗⲃ-), indicating missing letters or words that affect the reading of the passage."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ⲟⲛ ϣⲁⲩⲉⲣ ⲙⲫⲣⲏϯ ⲛϩⲁⲛ ϩⲟϥ ⲉⲩϭⲗⲉⲙⲗⲱⲙ ⲉϧⲟⲩⲛ ⲉⲛⲁϭⲁⲗⲁⲩϫ ⲉⲡϧⲁⲉ\nⲇⲉ ⲁⲩⲉⲣ ⲙⲫⲣⲏϯ ⲛⲟⲩϣⲁϩ ⲛⲭⲣⲱⲙ ⲛⲥⲉⲣⲱⲕϩ ⲛϩⲱⲃ ⲛⲓⲃⲉⲛ ⲉⲧϧⲉⲛ ϯⲣⲓ\nϣⲁ ⲉϧⲟⲩⲛ ⲉϯⲣⲓ ⲛⲉⲙ ⲡⲓⲕⲉⲑⲟⲙ ⲉϯⲟϩⲓ ⲉⲣⲁⲧ ϩⲓϫⲱϥ ⲁⲩⲣⲟⲕϩⲟⲩ ⲧⲏⲣⲟⲩ\nϣⲁⲧⲉⲛ ⲧⲁⲧⲁⲧⲥⲓ ⲥⲛⲟⲩϯ ⲙⲙⲁⲩⲁⲧⲟⲩ ϩⲱⲥⲧⲉ ⲛⲧⲁⲙⲉⲩⲓ ϫⲉ ϯⲛⲁⲣⲱⲕϩ\nϩⲱ ⲟⲩⲟϩ ⲉⲡϧⲁⲉ ⲁϥⲫⲱⲧ ⲛϫⲉ ⲡⲓⲭⲣⲱⲙ ⲛⲉⲙ ⲛⲓⲫⲁⲛⲧⲁⲥⲓⲁ. ϧⲉⲛ ⲡⲓⲙⲁϩ\nⲇ̄ ⲛⲉϩⲟⲟⲩ ⲙⲡⲓϣⲁⲙⲟⲛⲓ ⲛⲧⲟⲧ ϧⲉⲛ ⲡⲁⲙⲉⲩⲓ ⲛⲁⲧϭⲓ ϩⲣⲁϥ ⲁⲗⲗⲁ ⲁⲓⲓ\nⲉϩⲣⲏⲓ ϧⲉⲛ ⲛⲓϫⲓ ⲛϫⲟⲩϣⲧ ⲛⲉⲙ ⲛⲓⲣⲱⲟⲩϣ ⲛⲧⲉ ⲡⲁⲓⲉⲛⲉϩ ⲕⲁⲧⲁ ⲛⲓⲣⲱⲙⲓ\nⲁⲓⲕⲁϯ ⲅⲁⲣ ϫⲉ ⲉⲛⲉ ⲉⲧⲁⲓϣⲁϣⲛⲓ ⲡⲉ ϣⲁϯϫⲉⲕ ⲧⲁⲓⲉⲛⲧⲟⲗⲏ ⲉⲃⲟⲗ ⲛⲁⲓⲛⲁⲧⲁⲕⲟ ⲙⲡⲁⲕⲁϯ ⲡⲉ ⲛⲧⲁϭⲓⲥⲓ ⲛϩⲏⲧ ϧⲉⲛ ⲟⲩⲗⲓⲃⲓ. ⲉⲑⲃⲉ ⲫⲁⲓ ⲡⲓⲙⲧⲟⲛ ⲉⲑⲣⲓⲓ\nⲉϫⲉⲛ ⲛⲓⲣⲱⲟⲩϣ ⲛⲧⲉ ⲡⲁⲓⲕⲟⲥⲙⲟⲥ ϧⲉⲛ ⲡⲁϩⲏⲧ ϩⲓⲛⲁ ⲛⲧⲁϣⲧⲉⲙϩⲉⲓ ϧⲉⲛ\nⲟⲩⲙⲉⲧϭⲁⲥⲓ ϩⲏⲧ. ⲁϥϫⲟⲥ ⲟⲛ ⲙⲡⲁⲓⲣⲏϯ ϫⲉ ⲁⲓⲉⲣ ⲛ̄ ⲛⲣⲟⲙⲡⲓ ϧⲉⲛ ⲛⲓⲁⲥⲕⲏⲥⲓⲥ ⲙⲡⲓϧⲓⲥⲓ ⲙⲫⲣⲏϯ ⲙⲡⲁⲓⲉϩⲟⲟⲩ.\n(-ⲗⲅ-) ⲁⲥϣⲱⲡⲓ ⲇⲉ ⲟⲛ ⲉⲓⲭⲏ ϧⲁⲧⲟⲧϥ ⲛⲉⲙ ⲡⲓⲁⲅⲓⲟⲥ ⲁⲗⲃⲓⲛⲟⲥ ⲁϥⲓ ϩⲁ\nⲁⲃⲃⲁ ⲙⲁⲕⲁⲣⲓⲟⲥ ⲛϫⲉ ⲟⲩⲡⲣⲉⲥⲃⲩⲧⲉⲣⲟⲥ ⲛⲧⲉ ⲟⲩϯⲙⲓ ⲉⲣⲉ ϫⲱϥ ⲧⲏⲣϥ ⲕⲏⲕ\nⲉⲃⲟⲗ ⲉϥⲟⲓ ⲛϩⲟⲗⲓ ϩⲓⲧⲉⲛ ⲡⲓϣⲱⲛⲓ ⲫⲏ ⲉⲧⲟⲩⲙⲟⲩϯ ⲉⲣⲟϥ ϯⲟⲩⲁⲙⲉϯ ⲉⲁⲥⲟⲩⲉⲙ ⲡⲉϥϩⲟ ⲧⲏⲣϥ ⲟⲩⲟϩ ⲛⲁϥⲕⲏⲕ ⲉⲃⲟⲗ ⲡⲉ ⲉⲕⲛⲁⲩ ⲉⲁϥ ⲛⲧⲁϥ ⲁⲛ ⲉⲃⲏⲗ","english":"also they became like snakes slithering into my caves at evening. But they became like a flame of fire burning all the things that were in the river, until they entered the river and the other dome that stood upon it, and they all burned until the two holy places themselves, so that I thought I would burn as well. And at evening the fire and the phantasms fled. On the fourth day of the week of the monastery, I was in my mind without rejoicing, but I fell into the pits of sorrow and the cares of this world according to men. For I thought that if I had been able to fulfill this commandment, I would have destroyed my heart, the elevation of my heart in distress. Therefore, the rest that I placed upon the cares of this world in my heart, so that I would not fall into despair. He also said thus: I spent years in the ascetic practices of the labor of this day. (33) It happened also while I was with the holy Albinos, a priest of a village came to Abba Macarius, whose whole face was swollen, being leprous from the disease called elephantiasis, which had eaten his entire face, and it was swollen so that you could not see his eyes.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲣⲉⲥⲃⲩⲧⲉⲣⲟⲥ","severity":"info","text":"The Greek loanword πρεσβύτερος is rendered 'presbyter' here, as the clerical order is at issue; the village priest comes to Abba Macarius for healing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲁⲃⲃⲁ","severity":"info","text":"The Greek/Syriac address 'Abba' is retained in the Coptic and in the English translation, reflecting the monastic title of seniority and respect.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ϯⲟⲩⲁⲙⲉϯ","severity":"info","text":"The disease called 'elephantiasis' (ϯⲟⲩⲁⲙⲉϯ) is a chronic condition causing swelling and disfigurement, often identified with leprosy or lymphatic filariasis in ancient medical texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a first-person narrative of Macarius's ascetic trials to a third-person account of a healing encounter, marked by the section number (-ⲗⲅ-) and the phrase 'It happened also'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲛⲓⲫⲁⲛⲧⲁⲥⲓⲁ","severity":"caution","text":"The Coptic ⲛⲓⲫⲁⲛⲧⲁⲥⲓⲁ (from Greek φαντασία) is rendered 'phantasms', but the term can also mean 'apparitions' or 'illusions'; the sense of demonic deception is likely but not explicit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The motif of snakes and fire in the cave echoes common hagiographic tropes of demonic assault on ascetics, paralleling accounts in the Life of Antony and other desert fathers.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic ⲛⲓⲫⲁⲛⲧⲁⲥⲓⲁ may refer to demonic phantasms or natural illusions; the reading 'phantasms' is adopted.","The phrase 'the two holy places' (ⲧⲁⲧⲁⲧⲥⲓ ⲥⲛⲟⲩϯ) is ambiguous: it may refer to the cave and the river, or to two distinct shrines; the translation assumes the former."],"confidence":"high","notes":[{"kind":"terminology","severity":"info","term":"ⲡⲣⲉⲥⲃⲩⲧⲉⲣⲟⲥ","text":"ⲡⲣⲉⲥⲃⲩⲧⲉⲣⲟⲥ → “presbyter”. Greek πρεσβύτερος. 'Presbyter' where the clerical order is at issue; 'elder' where the sense is seniority."},{"kind":"homonym","severity":"caution","term":"ⲡⲣⲉⲥⲃⲩⲧⲉⲣⲟⲥ","text":"ⲡⲣⲉⲥⲃⲩⲧⲉⲣⲟⲥ carries more than one sense (priest, elder); this passage takes it as “presbyter”. The choice is the translator's, not a lexical given."}]},{"i":13,"ref":"p13","source":"ⲉⲕⲁⲥ ⲉϥⲟⲓ ⲛϩⲟϯ ⲙⲙⲁϣⲱ. ⲫⲁⲓ ⲉⲧⲁϥⲧⲁⲕⲟ ⲙⲫⲏ ⲉⲧⲉⲛⲧⲁϥ ⲧⲏⲣϥ ⲛⲉⲙ\nⲛⲓⲥⲏⲓⲛⲓ ⲟⲩⲟϩ ⲙⲡⲉϥⲧⲁⲗϭⲟ. ⲉⲧⲁϥⲉⲣ ⲁⲧϩⲉⲗⲡⲓⲥ ⲇⲉ ⲁϥⲓ ϩⲁ ⲡⲓϧⲉⲗⲗⲟ ϫⲉ\nϩⲓⲛⲁ ⲛⲧⲉ ⲫ︦ϯ︦ ⲛⲉⲙⲁϥ ⲧⲁⲗϭⲟϥ ⲉⲃⲟⲗϧⲉⲛ ⲡⲉϥϣⲱⲛⲓ ⲁϥϩⲓⲧϥ ⲟⲩⲛ ⲉⲡⲉⲥⲏⲧ\nϧⲁⲣⲁⲧⲟⲩ ⲛⲛⲉϥϭⲁⲗⲁⲩϫ ⲁϥϯ ϩⲟ ⲉⲣⲟϥ. ⲡⲓϩⲉⲗⲗⲟ ⲇⲉ ⲙⲡⲉϥϭⲓ ⲙⲡⲉϥϯ\nϩⲟ ⲛⲧⲟⲧϥ ⲁⲗⲗⲁ ⲁϥⲕⲱϯ ⲙⲡⲉϥϩⲟ ⲥⲁⲃⲟⲗ ⲙⲙⲟϥ ⲉⲡⲧⲏⲣϥ. ⲁⲛⲟⲛ ⲇⲉ\nⲁⲛϯ ϩⲟ ⲉⲣⲟϥ ⲉⲛϫⲱ ⲙⲙⲟⲥ ϫⲉ ⲡⲉⲛⲓⲱⲧ ϣⲉⲛ ϩⲏⲧ ϧⲁ ⲡⲁⲓⲣⲱⲙⲓ ⲙⲁ\nⲡⲉⲕϩⲟ ⲛⲁϥ ⲁⲣⲓ ⲟⲩⲱ ⲛⲁϥ ϧⲉⲛ ⲧⲉϥⲁⲛⲁⲅⲕⲏ. ⲟⲩⲟϩ ⲡⲉϫⲁϥ ϫⲉ ⲭⲁϥ\nϥⲉⲙⲡϣⲁ ⲁⲛ ⲉⲧⲁⲗϭⲟϥ ϫⲉ ⲟⲩⲏⲓ ⲁϥϣⲁⲛⲕⲏⲛ ⲉϥⲉⲣⲡⲟⲣⲛⲉⲩⲉⲓⲛ ϣⲁϥϣⲉ\nⲛⲁϥ ⲉϩⲣⲏⲓ ⲉϫⲉⲛ (-ⲗ︦ⲇ︦-) ⲡⲓⲙⲁ ⲛⲉⲣ ϣⲱⲟⲩϣⲓ. ⲛⲑⲟϥ ⲇⲉ ⲁϥⲉⲣ ⲅ̄ ⲛⲉϩⲟⲟⲩ\nⲉϥϯ ϩⲟ ⲉⲣⲟϥ ⲙⲡⲁⲛⲧⲉϥϯ ⲙⲡⲉϥϩⲟ ⲛⲁϥ. ⲉⲡϧⲁⲉ ⲇⲉ ⲁϥϣⲉⲛ ϩⲏⲧ ϧⲁ\nⲛⲉϥⲉⲣⲙⲱⲟⲩⲓ ⲛⲉⲙ ⲡⲉϥϯ ϩⲟ ⲁϥⲙⲟⲩϯ ⲉⲣⲟϥ ⲡⲉϫⲁϥ ⲛⲁϥ ϫⲉ ⲁⲕⲉⲙⲓ\nϩⲁⲣⲁ ϫⲉ ⲉⲑⲃⲉ ⲟⲩ ⲛϩⲱⲃ ⲁ ⲫ︦ϯ︦ ⲓⲛⲓ ⲛⲧⲁⲓⲉⲡⲓⲧⲓⲙⲓⲁ ⲉϩⲣⲏⲓ ⲉϫⲱⲕ. ⲁϥⲉⲣ\nⲟⲩⲱ ⲛⲁϥ ϫⲉ ⲁϩⲏ ⲡⲁⲟ︦ⲥ︦. ⲡⲉϫⲁϥ ⲛⲁϥ ϫⲉ ⲁⲕϣϫⲉⲙϫⲟⲙ ⲛⲥⲱⲃⲓ ⲙⲙⲟϥ.\nⲡⲉϫⲁϥ ϫⲉ ⲙⲫⲏ ⲡⲁⲟⲥ. ⲡⲉϫⲉ ⲡⲓϧⲉⲗⲗⲟ ⲛⲁϥ ϫⲉ ⲓⲥϫⲉ ⲁⲕⲥⲟⲩⲉⲛ ⲛⲉⲕⲛⲟⲃⲓ\nⲓⲉ ⲉϣⲱⲡ ⲛⲧⲉⲕⲧⲁⲥⲑⲟ ⲉⲃⲟⲗⲛϧⲏⲧⲟⲩ ⲭⲛⲁⲟⲩϫⲁⲓ. ⲧⲟⲧⲉ ⲁϥⲟⲩⲱⲛϩ ⲙⲡⲉϥⲛⲟⲃⲓ ⲉⲃⲟⲗ. ⲡⲉϫⲉ ⲡⲓϧⲉⲗⲗⲟ ⲛⲁϥ ϫⲉ ⲡⲱⲥ ⲙⲡⲉⲕⲭⲁ ϯⲙⲉⲧⲡⲣⲉⲥⲃⲩⲧⲉⲣⲟⲥ\nⲛⲥⲱⲕ ϩⲓⲛⲁ ⲛⲧⲟⲩϣⲧⲉⲙϩⲓⲧⲕ ⲉⲛⲓⲕⲟⲗⲁⲥⲓⲥ ϣⲁ ⲉⲛⲉϩ ⲟⲩⲟϩ ⲭⲛⲁⲟⲩϫⲁⲓ.","english":"so that he might be greatly afraid. This one destroyed the one who had everything, along with the vessels, and he did not heal him. When he despaired, he came to the old man, saying, \"So that God might heal him from his sickness.\" He brought him down under their feet, and he turned his face away from him. The old man did not receive his face from him, but he turned his face completely away from him. We, however, turned our face to him, saying, \"Our father, have pity on this man; give him your face; do him a favor in his distress.\" And he said, \"Leave him; he is not worthy to be healed, for if he stirs, he will commit fornication; he will go up to the place of the thirty-four, the place of the thorns.\" He himself spent three days turning his face away from him, not giving him his face. Finally, he had pity on his disciples and on his turning away, and he called to him, saying to him, \"Do you know why God brought this punishment down upon you?\" He answered him, \"Yes, my lord.\" He said to him, \"You have gained strength to mock him.\" He said, \"Yes, my lord.\" The old man said to him, \"If you know your sins, or if you repent of them, you will be saved.\" Then he revealed his sin. The old man said to him, \"Why did you not leave the priesthood behind you, so that you might not be led into eternal punishments, and you will be saved?","structure":"dialogue","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲡⲓϩⲉⲗⲗⲟ","severity":"info","text":"The Coptic term ⲡⲓϩⲉⲗⲗⲟ (the old man) is the standard hagiographic title for Macarius of Alexandria, the anchorite who serves as the spiritual authority in this dialogue.","cites":[{"key":"ed:amelineau-monks.life-of-macarius-alexandria","label":"source edition: Life of Macarius Alexandria","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Amelineau%20Monks%20of%20Egypt%20OCR%20Results/Life%20of%20Macarius%20Alexandria%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ⲡⲓⲙⲁ ⲛⲉⲣ ϣⲱⲟⲩϣⲓ","severity":"info","text":"The phrase 'the place of the thirty-four, the place of the thorns' likely refers to a specific ascetic location or a symbolic site of penance; the number 34 may be a topographical or monastic reference, though its exact identification remains uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a dialogue between the old man (Macarius) and a despairing monk, structured around a three-day refusal of face-to-face encounter, followed by a confession and a conditional absolution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ⲧⲓⲙⲉⲧⲡⲣⲉⲥⲃⲩⲧⲉⲣⲟⲥ","severity":"info","text":"The Coptic ⲧⲓⲙⲉⲧⲡⲣⲉⲥⲃⲩⲧⲉⲣⲟⲥ (the priesthood) indicates that the sinner was a presbyter, a detail central to the moral gravity of his sin and the old man's stern rebuke.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲛⲓⲥⲏⲓⲛⲓ","severity":"caution","text":"The Coptic ⲛⲓⲥⲏⲓⲛⲓ (the vessels) is ambiguous; it may refer to liturgical vessels or to the monastic equipment of the destroyed hermitage, and the text does not clarify which.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'place of the thirty-four' is unclear; it may be a toponym or a symbolic number.","The phrase 'ⲛⲓⲥⲏⲓⲛⲓ' (the vessels) could refer to liturgical items or to general possessions; the context does not disambiguate."],"confidence":"medium","notes":[{"kind":"structure","severity":"info","label":"dialogue","text":"Classified as dialogue from the Coptic cues."}]},{"i":14,"ref":"p14","source":"ⲧⲟⲧⲉ ⲁⲛⲟⲛ ⲁⲛϫⲟⲥ ⲛⲁϥ ϫⲉ ⲡⲓϫⲱⲃ ⲙⲁ ⲣⲱⲕ ⲙⲡⲓϧⲉⲗⲗⲟ ϫⲉ ϯⲛⲁϣⲉ ⲛⲏⲓ\nⲁⲛ ϫⲉ ⲉϩⲣⲏⲓ ⲉϫⲉⲛ ⲡⲓⲙⲁ ⲛⲉⲣ ϣⲱⲟⲩϣⲓ ϩⲓⲛⲁ ⲛⲧⲉ ⲫϯ ⲑⲣⲉⲕⲟⲩϫⲁⲓ ϩⲓⲧⲉⲛ\nⲛⲉⲛⲧⲱⲃϩ ⲙⲡⲁⲓⲁⲅⲓⲟⲥ ⲟⲩⲟϩ ⲉⲧⲁϥϯ ⲣⲱϥ ⲙⲡⲓϧⲉⲗⲗⲟ ϫⲉ ϯⲛⲁϣⲉ ⲛⲏⲓ\nⲁⲛ ϫⲉ ϩⲓϫⲉⲛ (-ⲗ︦ⲉ︦-) ⲡⲓⲙⲁ ⲛⲉⲣ ϣⲱⲟⲩϣⲓ ⲟⲩⲓϧⲉⲗⲗⲟ ⲧⲱⲃϩ ⲉϫⲉⲛ\nⲟⲩⲛⲉϩ ⲁϥⲑⲱϩⲥ ⲛⲧⲉϥⲁⲫⲉ ⲧⲏⲣⲥ ⲛⲉⲙ ⲡⲉϥϩⲟ ⲁ ⲫ︦ϯ︦ ϯ ⲙⲡⲓⲟⲩϫⲁⲓ ⲛⲁϥ ⲁ\nⲧⲉϥⲁⲫⲉ ⲣⲱⲧ ⲛϣⲁⲣ ⲛⲕⲉⲥⲟⲡ ⲛⲉⲙ ⲫⲱⲓ ⲟⲩⲟϩ ⲁϥⲭⲁϥ ⲉⲃⲟⲗ ⲉⲁϥϣⲉ ⲛⲁϥ\nⲉϥϫⲱ ⲙⲙⲟⲥ ϫⲉ ϯⲛⲁϩⲉⲙⲥⲓ ⲉⲓⲟⲓ ⲛⲗⲁⲓⲕⲟⲥ ϣⲁ ϯⲙⲟⲩ.\nⲁ ⲡⲁⲓⲕⲉϩⲱⲃ ϣⲱⲡⲓ ϧⲁⲧⲟⲧⲉⲛ. ⲁⲩⲉⲛ ⲟⲩⲁⲗⲟⲩ ⲛⲁϥ ⲉⲟⲩⲟⲛ ⲟⲩⲇⲁⲓⲙⲱⲛ ⲛⲉⲙⲁϥ ⲁ ⲡⲓϧⲉⲗⲗⲟ ⲭⲱ ⲛⲧⲉϥϫⲓϫ ⲉϫⲉⲛ ⲧⲉϥⲁⲫⲉ ⲟⲩⲟϩ ϯⲕⲉϫⲓϫ\nⲁϥⲭⲁⲥ ⲉϫⲉⲛ ⲡⲉϥϩⲏⲧ ⲁϥⲧⲱⲃϩ ⲙⲫϯ ϧⲉⲛ ⲟⲩϫⲱϥ ⲛϩⲏⲧ ⲛⲉⲙ ⲟⲩϭⲱⲗⲕ\nϣⲁ ⲟⲩⲟⲩⲛⲟⲩ ϩⲱⲥⲧⲉ ⲛⲧⲟⲩⲓϣⲓ ⲙⲡⲓⲇⲁⲓⲙⲱⲛ ⲉⲡϣⲱⲓ ϧⲉⲛ ⲡⲓⲁⲏⲣ ⲉϥⲱϣ\nⲉⲃⲟⲗ ⲉϥϫⲱ ⲙⲙⲟⲥ ϫⲉ ⲛⲁⲓ ⲛⲏⲓ. ⲡⲓⲁⲗⲟⲩ ⲇⲉ ⲛⲁϥⲟⲓ ⲙⲫⲣⲏϯ ⲛⲟⲩⲁⲥⲕⲟⲥ\nⲡⲉ ϩⲓⲧⲉⲛ ⲡⲓϣⲁϥⲓ ⲛⲧⲉ ⲡⲉϥⲥⲱⲙⲁ ⲟⲩⲟϩ ⲉⲧⲁϥⲉⲣ ⲟⲩⲱ ϧⲉⲛ ⲟⲩⲛⲓϣϯ ⲛⲥⲙⲏ\nⲁ ⲛⲉϥⲃⲁⲗ ⲛⲉⲙ ⲛⲉϥⲙⲁϣϫ ⲛⲉⲙ ⲡⲉϥϣⲁⲓ ⲛⲉⲙ ⲣⲱϥ ⲛⲉⲙ ⲛⲉϥⲙⲉⲗⲟⲥ\nⲧⲏⲣⲟⲩ ⲉⲧⲥⲁϧⲣⲏⲓ ⲁⲩⲃⲉⲣⲃⲉⲣ ⲙⲱⲟⲩ ⲉⲃⲟⲗ ⲙⲫⲣⲏϯ ⲛϩⲁⲛ ⲟⲩⲱⲧⲉⲛ ⲙⲃⲁⲗⲕⲟⲩ ⲟⲩⲟϩ ⲉⲧⲁϥϣⲟⲩⲟ ⲛⲛⲓⲙⲱⲟⲩ (-ⲗⲋ-) ⲉⲃⲟⲗ ⲁϥⲉⲣ ⲡⲓⲣⲏϯ ⲉⲛⲁϥⲟⲓ\nⲙⲙⲟϥ ⲛϣⲟⲣⲡ. ⲧⲟⲧⲉ ⲁ ⲡⲓϧⲉⲗⲗⲟ ⲉⲗ ⲧⲟⲧϥ ⲉϥⲧⲱⲃϩ ⲟⲩⲟϩ ⲛⲁϥϫⲱ ⲙⲙⲟⲥ","english":"Then we said to him, \"The matter is up to you, old man, for I will not go down to the place of the threshing-floor, so that God might heal him through the prayers of this saint.\" And he gave his consent to the old man, saying, \"I will not go down to the place of the threshing-floor.\" An old man prayed over some oil, anointed his entire head and face, and God gave him healing. His head became as hard as a rock again, and he let him go, having gone away saying, \"I will sit and be a layman until I die.\"\n\nThis other thing happened before us. They brought a young man to him who had a demon with him. The old man placed his hand on his head, and the other hand he placed on his heart, and he prayed to God with a burning heart and a trembling, until they cast the demon up into the air, crying out, saying, \"Woe is me!\" The young man, however, became like a corpse through the intensity of his body, and when he cried out with a great voice, his eyes, his ears, his hair, his mouth, and all his lower limbs shook, water flowing from them like small springs. And when he had poured out the waters, he became as he was before. Then the old man raised his hand, praying, and he said,","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲥⲱⲙⲁ","severity":"info","text":"The term ⲥⲱⲙⲁ (body) here describes the young man's body as the site of demonic affliction, consistent with ascetic literature where the body is the arena of spiritual struggle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The threshing-floor (ⲡⲓⲙⲁ ⲛⲉⲣ ϣⲱⲟⲩϣⲓ) is a rural setting typical of Egyptian monastic hagiography, evoking the agricultural context of the desert fathers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"","severity":"info","text":"The exorcism by prayer and hand-laying, with the demon cast into the air crying out, parallels accounts in the Life of Antony and other desert fathers' vitae.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage presents two healing episodes in sequence: anointing with oil and exorcism, both demonstrating the old man's intercessory power and the saint's efficacy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Coptic text contains a lacuna marked (-ⲗ︦ⲉ︦-) and (-ⲗⲋ-), indicating missing or illegible portions in the manuscript, affecting the reading of the anointing and water-pouring details.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ⲁⲛⲟⲛ ⲁⲛϫⲟⲥ ⲛⲁϥ' could be read as 'we said to him' or 'I said to him'; the plural 'we' may be a narrative convention or indicate a group of disciples.","The identity of 'the old man' (ⲡⲓϧⲉⲗⲗⲟ) is ambiguous: it may refer to Macarius of Alexandria or another elder; the text does not specify."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"ⲡⲉ ϫⲉ ⲡⲓⲱⲟⲩ ⲛⲁⲕ ⲡⲟ︦ⲥ︦ ⲓ︦ⲏ︦ⲥ︦ ⲡⲭ︦ⲥ︦ ⲫⲏ ⲉⲑⲛⲟϩⲉⲙ ⲛⲛⲏ ⲉⲧⲉⲣ ϩⲉⲗⲡⲓⲥ. ⲟⲩⲟϩ\nⲁϥϫⲱϥ ⲛⲟⲩⲃⲁⲗⲕⲟⲛ ⲙⲙⲱⲟⲩ ⲉϫⲱϥ ⲟⲩⲟϩ ⲁϥⲑⲁϩⲥϥ ⲛⲟⲩⲛⲉϩ ⲉϥⲟⲩⲁⲃ\nⲉⲁϥⲧⲥⲟϥ ⲛⲟⲩⲕⲟⲩϫⲓ ⲟⲩⲟϩ ⲁϥϩⲟⲛϩⲉⲛ ⲉⲧⲟⲧϥ ϫⲉ ⲙⲡⲉⲣⲟⲩⲉⲙ ⲁϥ ⲛϩⲙ̄ ⲛⲉϩⲟⲟⲩ ⲟⲩⲇⲉ ⲙⲡⲉⲣⲥⲉ ⲏⲣⲡ. ⲟⲩⲟϩ ⲉⲧⲁϥⲟⲩϫⲁⲓ ⲁϥⲧⲏⲓϥ ⲙⲡⲉϥⲓⲱⲧ ⲉϥⲟⲩⲟϫ.\nⲁⲥϣⲱⲡⲓ ⲇⲉ ⲟⲛ ⲛⲟⲩⲥⲏⲟⲩ ⲛⲉ ⲟⲩⲟⲛ ⲟⲩϩⲃⲱⲛ ϩⲓϫⲉⲛ ⲡⲕⲁϩⲓ ⲧⲏⲣϥ ⲡⲉ\nⲟⲩⲟϩ ⲛⲓⲫⲁⲓⲁⲧ ⲉⲩϣⲟⲡ ϧⲉⲛ ⲡⲓⲧⲱⲟⲩ ⲉⲧⲉⲙⲙⲁⲩ ⲁⲩⲓ ⲟⲩⲛ ⲛϫⲉ ϩⲁⲛ ⲥⲓⲛⲱⲟⲩⲓ ⲛⲫⲁⲓⲁⲧ ⲉⲩⲕⲱϯ ϧⲉⲛ ⲡϣⲁϥⲉ ⲁⲩⲓ ⲉϫⲉⲛ ⲧⲣⲓ ⲛⲧⲉ ⲁⲃⲃⲁ ⲙⲁⲕⲁⲣⲓⲟⲥ\nⲉⲣⲉ ⲟⲩⲟⲛ ⲟⲩϭⲁⲙⲟⲩⲗⲓ ⲛⲧⲟⲧⲟⲩ ⲉⲩⲧⲁⲗⲟ ⲛⲛⲓⲥⲕⲉⲩⲟⲥ ⲉⲣⲟⲥ ⲛⲉⲙ ⲛⲓⲙⲱⲟⲩ\nⲉⲑⲣⲟⲩⲥⲱ ϧⲉⲛ ⲡϣⲁϥⲉ. ⲉⲧⲁⲩϩⲱⲗ ⲇⲉ ⲉϧⲟⲩⲛ ⲉϯⲣⲓ ⲛⲧⲉ ⲁⲃⲃⲁ ⲙⲁⲕⲁⲣⲓⲟⲥ\nⲙⲡⲟⲩϫⲉⲙϥ ϧⲉⲛ ϯⲣⲓ ⲁⲩⲱⲗⲓ ⲛⲛⲓⲭⲣⲉⲓⲁ ⲛⲧⲉ ⲡⲓⲥⲱⲙⲁ (-ⲗⲍ-) ⲧⲏⲣⲟⲩ\nⲛⲉⲙ ⲡⲉϥϩⲱⲃ ⲛϫⲓϫ ⲛⲉⲙ ⲛⲓⲕⲟⲩϫⲓ ⲛⲃⲏⲧ ⲁⲩⲉⲛⲟⲩ ⲉⲃⲟⲗ ⲁⲩⲧⲁⲗⲱⲟⲩ\nⲉϯϭⲁⲙⲟⲩⲗⲓ. ⲁⲥϣⲱⲡⲓ ⲟⲩⲛ ⲉⲧⲁⲩⲧⲁⲗⲟ ⲛⲛⲓⲥⲕⲉⲩⲟⲥ ⲉⲣⲟⲥ ⲉⲧⲁⲩⲛⲟⲩⲓ ϫⲉ\nⲛⲛⲉϩⲥⲓ ⲙⲙⲟⲥ ⲙⲡⲉⲥϣϫⲉⲙϫⲟⲙ ⲛⲧⲱⲟⲩⲛⲟⲩ ⲉⲡϣⲱⲓ ⲛϫⲉ ϯϭⲁⲙⲟⲩⲗⲓ\nⲛⲁⲥⲱϣ ⲉⲃⲟⲗ ⲟⲩⲟϩ ⲛⲁⲥϣϫⲉⲙϫⲟⲙ ⲛⲧⲱⲟⲩⲛⲟⲩ ⲁⲛ ⲡⲉ. ⲉⲓⲧⲁ ⲁ ⲡⲉϥⲧⲟⲟⲩⲓ\nϣⲱⲡⲓ ϩⲏⲡⲡⲉ ⲓⲥ ⲡⲓϧⲉⲗⲗⲟ ⲁϥⲓ ⲉⲃⲟⲗϧⲉⲛ ⲡⲓⲙⲁ ⲉⲛⲁϥⲭⲏ ⲛϧⲏⲧϥ ⲁϥⲛⲁⲩ","english":"He said, \"The glory is to you, O Lord Jesus Christ, who helps those who have hope.\" And he poured a basin of water over him, and anointed him with holy oil, having made the sign of the cross over him a little, and he commanded him, saying, \"Do not eat for three days, nor drink wine.\" And when he was healed, he gave him back to his father, who was joyful.\n\nNow it happened also at that time that there was a famine over the whole land, and the monks who were in that mountain came, for some monks of the mountain were wandering in the desert, and they came to the cell of Abba Macarius, each having a camel with them, carrying the vessels and the water, so that they might dwell in the desert. When they entered the cell of Abba Macarius, they did not find him in the cell. They took all the necessities of the body and his handiwork and the small vessels, carried them out, and loaded them onto the camel. Now it happened that when they had loaded the vessels onto it, they thought that it would not be able to rise, for the camel could not rise. Then his hour came, behold, the old man came out from the place where he was hidden, and he saw.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲡⲓⲱⲟⲩ ⲛⲁⲕ ⲡⲟⲥ ⲓⲏⲥ ⲡⲭⲥ","severity":"info","text":"The phrase 'the glory is to you, O Lord Jesus Christ' is a doxological acclamation typical of Coptic hagiographic prayers. The nomina sacra ⲡⲟⲥ (Lord) and ⲡⲭⲥ (Christ) are standard scribal abbreviations.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ⲁϥⲧⲥⲟϥ ⲛⲟⲩⲕⲟⲩϫⲓ","severity":"info","text":"The verb ⲧⲥⲟ (to make the sign of the cross) is a technical term for the liturgical gesture of blessing. The phrase 'a little' (ⲟⲩⲕⲟⲩϫⲓ) may indicate a brief or small sign.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲛⲓⲫⲁⲓⲁⲧ","severity":"info","text":"The term ⲫⲁⲓⲁⲧ (monk) is the Coptic equivalent of Greek μοναχός. The narrative describes monks traveling with camels to dwell in the desert, reflecting the semi-anchoritic life of the Nitrian desert.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲁⲥϣⲱⲡⲓ ⲇⲉ ⲟⲛ ⲛⲟⲩⲥⲏⲟⲩ","severity":"info","text":"The phrase 'Now it happened also at that time' marks a clear narrative transition, introducing a new episode (the famine and the attempted theft) after the healing miracle. This is a common hagiographic formula.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"(-ⲗⲍ-)","severity":"caution","text":"The sequence (-ⲗⲍ-) in the Coptic text is a scribal insertion, likely a marginal note or a numeral (37?) that has been incorporated into the line. It does not belong to the narrative and should be disregarded.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ⲁⲩⲱⲗⲓ ⲛⲛⲓⲭⲣⲉⲓⲁ ⲛⲧⲉ ⲡⲓⲥⲱⲙⲁ","severity":"info","text":"The phrase 'the necessities of the body' refers to basic provisions for physical survival, such as food and clothing. The monks' taking of Macarius's handiwork and vessels indicates they are stripping his cell, a prelude to the miracle of the immovable camel.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic ⲁϥϫⲱϥ ⲛⲟⲩⲃⲁⲗⲕⲟⲛ ⲙⲙⲱⲟⲩ could mean 'he poured a basin of water' or 'he poured a basin of water over him'; the latter is adopted. The phrase ⲁϥⲧⲥⲟϥ ⲛⲟⲩⲕⲟⲩϫⲓ may mean 'he made the sign of the cross over him a little' or 'he made a small sign of the cross'; the former is preferred. The identity of 'the old man' who comes out of hiding is ambiguous in the Coptic but contextually is Abba Macar"],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"ⲉⲛⲓⲣⲱⲙⲓ ⲛⲉⲙ ϯϭⲁⲙⲟⲩⲗⲓ ϩⲓ ⲫⲟⲩⲉⲓ ⲁϥⲙⲉⲩⲓ ϫⲉ ⲉⲧⲁⲩⲉⲛ ⲟⲩⲭⲣⲉⲓⲁ\nⲛⲥⲱⲙⲁ ⲛⲁϥ ⲉⲃⲟⲗϧⲉⲛ ⲭⲏⲙⲓ ϫⲉ ϩⲓⲛⲁ ⲛⲥⲉⲱⲗⲓ ⲛⲧⲟⲧϥ ⲙⲡⲉϥϩⲱⲃ ⲛϫⲓϫ\nⲕⲁⲧⲁ ⲧⲉϥⲥⲩⲛⲏⲑⲉⲓⲁ. ⲉⲧⲁϥϧⲱⲛⲧ ⲇⲉ ⲉⲣⲱⲟⲩ ⲁϥⲥⲟⲩⲱⲛ (ⲛ)ⲛⲉϥⲃⲓⲣ ⲛⲉⲙ\nⲛⲉϥⲛⲉⲃϯ ⲛⲉⲙ ⲛⲉϥⲕⲟⲩϫⲓ ⲛⲭⲣⲉⲓⲁ ⲛⲥⲱⲙⲁ ⲁϥⲭⲁ ⲣⲱϥ ⲙⲡⲉϥⲥⲁϫⲓ.\nⲉⲧⲁⲩⲛⲁⲩ ⲇⲉ ⲉⲫⲏ ⲉⲑⲟⲩⲁⲃ ⲛϧⲉⲗⲗⲟ ⲁⲩϩⲓⲧⲟⲩ ⲉⲡⲉⲥⲏⲧ ⲁⲩⲟⲩⲱϣⲧ ⲙⲙⲟϥ\nⲉⲩϯ ϩⲟ ⲉⲣⲟϥ ϧⲉⲛ ϩⲁⲛ ⲙⲉⲧⲁⲛⲟⲓⲁ ⲛⲑⲟϥ ⲇⲉ ⲙⲡⲉϥϫⲱⲛⲧ ⲟⲩⲇⲉ ⲙⲡⲉϥϯ\nⲧⲉⲛϣⲓ ⲛⲱⲟⲩ ⲁⲗⲗⲁ ⲁϥⲥⲉⲛⲟⲩ ⲁϥϣⲉ ⲛⲁϥ ⲉϧⲟⲩⲛ ⲉϯⲣⲓ ⲁϥϫⲉⲙⲟⲩ ϫⲉ\nⲉⲧⲁⲩⲱⲗⲓ ⲛⲉⲛⲭⲁⲓ ⲛⲓⲃⲉⲛ ⲉⲧϧⲉⲛ ϯⲣⲓ (-ⲗⲏ-) ϣⲁⲧⲉⲛ ⲟⲩⲕⲟⲩϫⲓ ⲛⲗⲁⲕⲟⲛ\nⲉⲟⲩⲟⲛ ϩⲁⲛ ⲕⲟⲩϫⲓ ⲛϫⲱⲓⲧ ⲛϧⲏⲧϥ ⲉϥⲥⲁ ⲫⲁϩⲟⲩ ⲙⲡⲓⲣⲟ ⲙⲡⲟⲩⲉⲙⲓ ⲉⲣⲟϥ.\nⲁ ⲡⲓϧⲉⲗⲗⲟ ⲛⲕⲁⲗⲟⲅⲏⲣⲱⲥ ⲧⲁⲗⲟ ⲙⲡⲓⲗⲁⲕⲟⲛ ⲛⲧⲉ ⲛⲓϫⲱⲓⲧ ⲁϥⲉⲛϥ ⲛⲱⲟⲩ\nⲉⲃⲟⲗ ⲟⲩⲟϩ ⲡⲉϫⲁϥ ⲛⲱⲟⲩ ϫⲉ ⲧⲉⲧⲉⲛⲟⲩⲱϣ ⲉⲉⲙⲓ ϫⲉ ⲁϧⲟ ϯϭⲁⲙⲟⲩⲗⲓ\nⲙⲡⲉⲥϣϫⲉⲙϫⲟⲙ ⲛⲧⲱⲟⲩⲛⲟⲩ. ⲡⲉϫⲱⲟⲩ ϫⲉ ⲥⲉ. ⲡⲉϫⲁϥ ⲛⲱⲟⲩ ϫⲉ ⲉⲡⲉⲓⲇⲏ\nⲁⲣⲉⲧⲉⲛⲉⲣ ⲡⲱⲃϣ ⲛⲛⲁⲓⲕⲟⲩϫⲓ ⲛϫⲱⲓⲧ ⲉⲑⲃⲉ ⲫⲁⲓ ⲙⲡⲉⲧⲉⲛϣⲛⲉϩⲥⲓ ⲙⲙⲟⲥ.\nⲟⲩⲟϩ ⲉⲧⲁϥⲧⲁⲗⲟ ⲙⲡⲓⲗⲁⲕⲟⲛ ⲉϯϭⲁⲙⲟⲩⲗⲓ ⲟⲩⲟϩ ⲁϥϯ ⲛⲟⲩϣⲉ ⲛⲫⲁⲧ ⲛⲁⲥ\nⲥⲁⲧⲟⲧⲥ ⲇⲉ ⲁⲥⲧⲱⲛⲥ ⲟⲩⲟϩ ⲁϥⲭⲁⲩ ⲉⲃⲟⲗ ϧⲉⲛ ⲟⲩϩⲉⲓⲣⲏⲛⲏ ⲟⲩⲟϩ ⲛⲁϥⲧⲫⲟ\nⲙⲙⲱⲟⲩ ⲉⲃⲟⲗ ⲡⲉ. ⲉⲡⲉϥⲣⲁⲥϯ ⲇⲉ ⲁⲩⲓ ⲛϫⲉ ϩⲁⲛ ⲥⲛⲏⲟⲩ ϩⲁ ⲡⲓϧⲉⲗⲗⲟ\nⲉⲃⲟⲗ ϩⲓ ⲫⲙⲱⲓⲧ ⲉⲑⲃⲉ ϩⲁⲛ ⲥⲁϫⲓ ⲛϩⲏⲟⲩ ⲟⲩⲟϩ ⲁ ⲫⲛⲁⲩ ⲛⲟⲩⲱⲙ ϩⲏⲇⲏ","english":"...the men and the camel at the well. He thought that they had need of a body for him from Egypt, so that they might take from him his handiwork according to his custom. When he had gone to them, he recognized his companions and his neighbors and his small bodily needs, and he ceased his speech. When they saw the holy elder, they fell down and worshipped him, giving honor to him in repentance. But he did not become angry nor did he give them any attention, but he blessed them and went into the monastery. He said, \"Have they taken all the vessels that are in the monastery? Until a small flask of oil, in which there are a few drops remaining at the back of the rim, no one knew about it.\" The elder of the cellarer brought the flask of the drops and brought it to them, and said to them, \"Do you wish to know why the camel was not able to rise?\" They said, \"Yes.\" He said to them, \"Because you have washed these small drops, therefore you were not able to move her.\" And when he brought the flask to the camel and gave her a drink of water, immediately she rose, and he released them in peace, and he dismissed them. After his rest, some brothers came to the elder from the road concerning some new matters, and the time of eating was already...","structure":"dialogue","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲥⲱⲙⲁ","severity":"info","text":"The Coptic ⲥⲱⲙⲁ (from Greek σῶμα) appears twice: first in the phrase ⲛⲥⲱⲙⲁ ⲛⲁϥ (a body for him), likely meaning a corpse for transport to Egypt, consistent with martyrdom usage; second in ⲛⲉϥⲕⲟⲩϫⲓ ⲛⲭⲣⲉⲓⲁ ⲛⲥⲱⲙⲁ (his small bodily needs), where it refers to the ascetic body as site of struggle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲉⲓⲣⲏⲛⲏ","severity":"info","text":"The Greek loanword ⲉⲓⲣⲏⲛⲏ (peace) occurs in the phrase ϧⲉⲛ ⲟⲩϩⲉⲓⲣⲏⲛⲏ (in peace), a liturgical colophon formula, not a comment on civil order. Here it marks the peaceful dismissal of the camel and the men.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The episode of the camel unable to rise because of a few drops of oil washed from a flask reflects a hagiographic motif of hidden sin or oversight causing physical obstruction, resolved by confession and restoration. The elder's clairvoyance reveals the transgression.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a dialogue unit, as classified. It contains direct speech from the elder (ⲡⲉϫⲁϥ ⲛⲱⲟⲩ) and the brothers (ⲡⲉϫⲱⲟⲩ), framing a question-and-answer pattern typical of monastic instruction narratives.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Coptic phrase ⲉⲧⲁⲩⲱⲗⲓ ⲛⲉⲛⲭⲁⲓ ⲛⲓⲃⲉⲛ (have they taken all the vessels) is ambiguous: ⲛⲓⲃⲉⲛ may mean 'all' or 'some'. The English draft reads 'all', but the sense could be 'any'. The context of the hidden flask suggests a comprehensive inventory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The term ⲕⲁⲗⲟⲅⲏⲣⲱⲥ (cellarer) is a Greek loanword (καθολικός? or καλογηρός?) designating a monastic official responsible for supplies. This reflects the institutional structure of the monastery in the Life, consistent with Pachomian and later Egyptian coenobitic practice.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ⲛⲥⲱⲙⲁ ⲛⲁϥ (a body for him) could mean a corpse for burial in Egypt or a physical body for labor; the reading 'corpse' is taken based on the context of transport from Egypt.","The Coptic ⲛⲓⲃⲉⲛ is ambiguous between 'all' and 'any'; the English draft chooses 'all', but the narrative allows either."],"confidence":"high","notes":[{"kind":"structure","severity":"info","label":"dialogue","text":"Classified as dialogue from the Coptic cues."}]},{"i":17,"ref":"p17","source":"ϣⲱⲡⲓ ⲟⲩⲟϩ ⲛⲁⲣⲉ ⲛⲓⲥⲛⲏⲟⲩ ⲟⲩⲱϣ ⲉⲟⲩⲱⲙ ⲛⲟⲩⲕⲟⲩϫⲓ ⲡⲉ. ⲉⲧⲁϥⲉⲙⲓ ⲟⲩⲛ\nⲉⲛⲟⲩⲙⲟⲕⲙⲉⲕ ⲡⲉϫⲁϥ ⲛⲱⲟⲩ ϫⲉ ⲟⲩⲟⲛ ⲟⲩⲱⲓⲕ ϧⲉⲛ ⲛⲉⲧⲉⲛϣⲁⲣ ⲁⲛⲓⲧⲟⲩ\nⲙⲛⲁⲓ ⲛⲧⲉⲛⲟⲩⲱⲙ ⲛⲟⲩⲕⲟⲩϫⲓ (-ⲗⲑ-) ⲛⲓⲭⲣⲉⲓⲁ ⲅⲁⲣ ⲛⲥⲱⲙⲁ ⲉⲧϧⲉⲛ\nⲡⲓⲙⲁ ⲛϣⲱⲡⲓ ⲁ ⲫ︦ϯ︦ ⲧⲏⲓⲧⲟⲩ ⲛϩⲁⲛ ⲣⲉⲙ ⲛⲕⲟⲥⲙⲟⲥ ⲛⲏ ⲉⲧⲉ ⲟⲩⲟⲛⲧⲟⲩ ⲥϩⲓⲙⲓ ⲙⲙⲁⲩ ϫⲉ ϩⲁⲛ ϩⲏⲕⲓ ⲅⲁⲣ ⲛⲉ ⲉⲩⲉⲣ ⲛⲭⲣⲉⲓⲁ ⲙⲙⲱⲟⲩ ϧⲉⲛ ⲡⲁⲓϩⲃⲱⲛ\nⲛⲧⲁⲓⲙⲁⲓⲏ ⲉⲧϣⲟⲡ. ⲁϥϫⲉ ⲡⲁⲓⲕⲉⲥⲁϫⲓ ⲇⲉ ⲟⲛ ⲛⲁϩⲣⲉⲛ ⲛⲓϧⲉⲗϣⲓⲣⲓ ⲛⲥⲛⲏⲟⲩ ⲉϥϯ ⲭⲟϩ ⲛⲱⲟⲩ\nϫⲉ ⲓⲥϫⲉⲛ ⲡⲓⲉϩⲟⲟⲩ ⲉⲧⲁⲓⲉⲣ ⲙⲟⲛⲁⲭⲟⲥ ⲙⲡⲓⲟⲩⲉⲙ ⲱⲓⲕ ⲉⲡⲥⲓ ⲟⲩⲟϩ ⲙⲡⲓⲉⲛⲕⲟⲧ ⲉⲡⲥⲓ ⲛⲓϫⲱⲣⲓ ⲛⲓⲟϯ ⲧⲏⲣⲟⲩ ⲙⲡⲟⲩϣⲱⲛⲓ ϫⲉ ⲛⲁⲩⲉⲣ ϩⲉⲙⲓ ⲡⲉ ⲙⲡⲟⲩⲥⲱⲙⲁ ϧⲉⲛ ⲟⲩϣⲓ ⲉϥⲑⲏϣ. ⲁⲩϫⲉ ⲡⲁⲓⲕⲉⲥⲁϫⲓ ⲛⲁⲛ ⲉⲑⲃⲏⲧϥ ϫⲉ ϧⲉⲛ ⲛⲥⲏⲟⲩ ⲛⲧⲉϥⲙⲉⲧⲁⲗⲟⲩ ⲁϥⲉⲣ\nⲟⲩⲣⲟⲙⲡⲓ ⲧⲏⲣⲥ ⲙⲡⲉϥϯ ϩⲉⲃⲥⲱ ϩⲓⲱⲧϥ ⲉⲃⲏⲗ ⲉⲟⲩⲫⲉⲗϫⲓ ⲛⲧⲱⲓⲥⲓ ⲉⲥⲙⲏⲣ\nϩⲓϫⲉⲛ ⲧⲉϥϯⲡⲓ ⲛⲉⲙ ⲛⲉϥⲙⲉⲗⲟⲥ. ⲛⲉ ⲟⲩⲟⲛ ⲅ̄ ⲛⲣⲓ ⲛⲧⲁϥ ϧⲉⲛ ϣⲓⲏⲧ ⲡⲉ ⲟⲩⲓ\nⲉⲥⲕⲉⲛ ⲡⲓⲛⲓϣϯ ⲛϣⲁϥⲉ ⲉⲧⲥⲁϧⲟⲩⲛ ⲛⲉⲙ ⲟⲩⲓ ⲉⲥⲭⲏ ϧⲉⲛ ⲑⲙⲏϯ ⲙⲡⲓⲧⲟⲡⲟⲥ\nϧⲉⲛ ϣⲓⲏⲧ ⲛⲉⲙ ⲟⲩⲓ ⲉⲥϧⲉⲛⲧ ⲉⲛⲓⲣⲱⲙⲓ ⲛⲟⲩⲕⲟⲩϫⲓ ⲛⲟⲩⲱϣ. ⲁ ⲕⲉⲥⲟⲡ ϣⲱⲡⲓ ⲟⲛ ⲁ ⲡⲓⲙⲉⲩⲓ ⲛⲧⲉ ⲡⲓⲱⲟⲩ ⲉⲧϣⲟⲩⲓⲧ ⲛⲉⲙ ϯⲙⲉⲧϭⲁⲥⲓ\nϩⲏⲧ ϯ ϧⲓⲥⲓ ⲛⲁⲃⲃⲁ ⲙⲁⲕⲁⲣⲓⲟⲥ ⲉⲩⲟⲩⲱϣ ⲉϩⲓⲧϥ ⲉⲃⲟⲗϧⲉⲛ ϯⲣⲓ. ⲛⲁⲣⲉ ⲛⲓⲙⲉⲩⲓ ϫⲱ ⲙⲙⲟⲥ ⲛⲁϥ ϫⲉ ϩⲏⲡⲡⲉ ⲁ ⲡⲉⲕⲣⲁⲛ ⲉⲣ ⲛⲓϣϯ ϧⲉⲛ ⲡⲓⲕⲟⲥⲙⲟⲥ\nⲧⲏⲣϥ ⲧⲱⲛⲕ ⲙⲁϣⲉ ⲛⲁⲕ ⲉⲣⲱⲙⲏ ϯⲡⲟⲗⲓⲥ ⲛⲧⲉ ⲛⲓⲟⲩⲣⲱⲟⲩ ϩⲓⲛⲁ ⲛⲧⲉⲕⲧⲁⲗϭⲟ ⲛⲛⲏ ⲉⲧϣⲱⲛⲓ ⲛⲧⲱⲟⲩ ⲛⲧⲉⲕϣⲧⲉⲙϯ ϧⲓⲥⲓ ⲛⲱⲟⲩ ⲙⲡⲁⲓⲟⲱⲩϣ ⲧⲏⲣϥ\nⲛⲓⲣⲱⲙⲁⲓⲟⲥ ⲅⲁⲣ ⲥⲉⲑⲏⲧ ⲛⲉⲙ ⲛⲓⲣⲉⲙ ⲛⲭⲏⲙⲓ ⲉⲑⲃⲉ ⲛⲟⲩⲁⲥⲕⲏⲥⲓⲥ ⲛⲉⲙ\nⲡⲟⲩⲛⲁϩϯ ⲉⲧⲥⲟⲩⲧⲱⲛ.","english":"...it happened that the brothers wished to eat a little. He understood their murmuring and said to them, \"There is bread in your baskets; bring it to me and let us eat a little.\" For the needs of the body are in the place of dwelling. God sent them some people of the world who had wives there, for they were poor and had need of them in this work of this kind. He said this also before the young brothers, giving them counsel: \"Since the day I became a monk, I have not eaten bread to satiety, nor have I slept to satiety. All the strong fathers did not become ill because they were moderate with their bodies in a measured way.\" He said this to us concerning him: that in the days of his youth he spent an entire year without putting clothing on himself except a palm mat tied around his loins and his limbs. He had three cells in the desert: one extending into the great inner desert, one in the middle of the place in the desert, and one facing the people a little to the east. It happened also another time that the thought of vainglory and pride came to Abba Macarius, wishing to cast him out of the cell. The thoughts said to him, \"Behold, your name has become great in the whole world. Arise, go to Rome, the city of the emperors, so that you may heal those who are sick, and so that you may not give them trouble for this whole time.\" For the Romans and the people of Egypt are eager for your asceticism and your right faith.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲥⲱⲙⲁ","severity":"info","text":"The Coptic ⲥⲱⲙⲁ (body) appears twice: first in the phrase 'needs of the body' (ⲛⲭⲣⲉⲓⲁ ⲛⲥⲱⲙⲁ), where it denotes the physical body as the site of ascetic struggle, and later in 'their bodies' (ⲛⲟⲩⲥⲱⲙⲁ), referring to the monks' disciplined flesh.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲙⲟⲛⲁⲭⲟⲥ","severity":"info","text":"The term ⲙⲟⲛⲁⲭⲟⲥ (monk) is used by Macarius in his speech to the young brothers, marking his identity from the day he became a monk. The Coptic retains the Greek loanword, standard in Egyptian monastic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲣⲱⲙⲏ","severity":"info","text":"The mention of Rome (ⲣⲱⲙⲏ) as the city of emperors reflects the hagiographic trope of a monk tempted by worldly fame. The text contrasts the ascetic desert with the imperial capital, a common motif in Coptic lives of desert fathers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a narrative of the brothers' meal to a direct speech by Macarius, then to a flashback about his youth and a later temptation episode. The three cells and the temptation by vainglory form a discrete structural unit within the larger hagiography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲗⲑ","severity":"caution","text":"The Coptic text includes the symbol ⲗⲑ (likely a scribal insertion or numeral) after ⲛⲟⲩⲕⲟⲩϫⲓ. Its function is unclear; it may be a marginal note or a correction. The English draft omits it, and the reading here follows the draft.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The reference to Romans and Egyptians being eager for Macarius' asceticism and right faith underscores the saint's posthumous reputation as a model of orthodoxy and discipline, a theme reinforced in later Coptic hagiographical collections.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The symbol ⲗⲑ after ⲛⲟⲩⲕⲟⲩϫⲓ is ambiguous; it may be a scribal numeral or a marginal note. The English draft omits it, and the reading here follows the draft.","The phrase 'three cells in the desert' could be interpreted as three separate hermitages or three rooms within one dwelling; the Coptic ⲣⲓ (cells) suggests distinct structures."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"ⲉⲃⲟⲗ ⲟⲩⲛ ϩⲓⲧⲉⲛ ⲧⲁⲓⲗⲱⲓϫⲓ ⲛⲁⲣⲉ ⲛⲓⲇⲁⲓⲙⲱⲛ\nⲟⲩⲱϣ ⲉϩⲓⲧϥ ⲉⲃⲟⲗϧⲉⲛ ϯⲣⲓ ⲛⲁⲩϫⲱ ⲙⲙⲟⲥ ⲛⲁϥ ⲡⲉ ϫⲉ ⲁ ⲫϯ ϯ ⲟⲩⲱϣ\nⲛϩⲏⲧ ⲛⲁⲕ ⲛⲉⲙ ⲟⲩⲛⲓϣϯ ⲛϩⲙⲟⲧ ⲛⲧⲁⲗϭⲟ ⲧⲱⲛⲕ ⲙⲁϣⲉ ⲛⲁⲕ ϫⲉ ⲟⲓⲕⲟⲛⲟⲙⲓⲁ ⲛⲧⲉ ⲫϯ ⲧⲉ ⲑⲁⲓ. ⲉⲧⲁϥⲛⲁⲩ ⲇⲉ ϫⲉ ⲁⲩϯ ϧⲓⲥⲓ ⲛⲁϥ ⲁϥϩⲉⲙⲥⲓ ϩⲓϫⲉⲛ\nϯⲃⲉⲛⲛⲏ ⲛⲧⲉ ⲧⲉϥⲣⲓ ⲡⲉϫⲁϥ ⲛⲱⲟⲩ ϫⲉ ⲓⲥϫⲉ ⲟⲩⲟⲛ ϣϫⲟⲙ ⲙⲙⲱⲧⲉⲛ ⲁⲛⲓⲧ\nⲉⲃⲟⲗϧⲉⲛ ⲡⲁⲓⲙⲱⲓⲧ ⲛϫⲟⲛⲥ. ⲡⲁⲗⲓⲛ ⲟⲛ ⲉⲧⲁ ⲛⲓⲇⲁⲓⲙⲱⲛ ϯ ϧⲓⲥⲓ ⲛⲁϥ\nⲟⲩⲟϩ ϧⲉⲛ ⲡϫⲓ ⲛⲑⲣⲟⲩϣⲱⲡⲓ ⲉⲩϩⲟⲣϣ ⲉϫⲱϥ ⲁϥⲱϣ ⲉⲃⲟⲗ ϧⲉⲛ ⲟⲩⲛⲓϣϯ\nⲛϧⲣⲱⲟⲩ ⲛⲉⲙ ⲟⲩϫⲱⲛⲧ ϫⲉ ⲁⲓⲕⲏⲛ ⲉⲓϫⲱ ⲙⲙⲟⲥ ⲛⲱⲧⲉⲛ (-ⲙⲁ-) ϫⲉ ⲙⲙⲟⲛ\nⲫⲁⲧ ⲙⲙⲟⲓ ⲁⲛ ⲓⲥϫⲉ ⲟⲩⲟⲛ ϣϫⲟⲙ ⲙⲙⲱⲧⲉⲛ ϥⲁⲓ ⲙⲙⲟⲓ ⲁⲗⲓⲧ ⲉⲣⲱⲙⲏ\nϩⲏⲡⲡⲉ ϯϩⲉⲙⲥⲓ ⲙⲡⲁⲓⲙⲁ ϣⲁⲧⲉ ϯⲣⲏ ϩⲱⲧⲡ. ⲉⲧⲁϥⲱⲥⲕ ⲇⲉ ⲉϥϩⲉⲙⲥⲓ\nⲁϥⲧⲱⲛϥ ⲟⲩⲟϩ ⲉⲧⲁ ⲡⲓⲉϫⲱⲣϩ ϣⲱⲡⲓ ⲁ ⲛⲓⲙⲉⲩⲓ ϯ ϧⲓⲥⲓ ⲛⲁϥ ⲟⲛ ⲟⲩⲟϩ\nⲁϥⲱⲗⲓ ⲛⲟⲩⲃⲁⲓⲣⲓ ⲁϥϯ ⲉϧⲣⲏⲓ ⲉⲣⲟⲥ ⲙⲙⲉⲛⲧ ⲃ︦ ⲛϣⲱ ⲁϥⲧⲁⲗⲟⲥ ⲉⲣⲟϥ\nⲁϥϣⲱⲡⲓ ⲉϥⲕⲱϯ ⲛⲉⲙⲁⲥ ϧⲉⲛ ⲡⲓϣⲁϥⲉ ⲧⲏⲣϥ. ⲟⲩⲟϩ ⲁϥⲉⲣⲁⲡⲁⲛⲧⲁⲛ ⲉⲣⲟϥ","english":"...out through the work of my hands, the demons would wish to seize it from me in the river. I used to say to him, \"God has given you a desire in your heart and a great gift to heal you. Go, for it is the economy of God.\" When he saw that they had caused him trouble, he sat down on the bank of the river and said to them, \"If you are able, bring me out from this violent path.\" Again, when the demons caused him trouble and in the taking of the form of being fierce against him, he cried out with a great voice and anger, \"I have been saying to you, 'There is no one who can touch me. If you are able, take me to Rome.' Behold, I am sitting in this place until the sun sets.\" When he had finished sitting, he arose, and when evening came, the thoughts troubled him again, and he took a basket, put it down, and placed two hundred measures of sand in it, and lifted it onto himself, and he went around with it throughout the whole desert. And he encountered him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ϩⲙⲟⲧ","severity":"info","text":"The Coptic ϩⲙⲟⲧ is rendered as 'grace' in the pinned terms, indicating unearned divine favour. Here it appears in the phrase 'ⲟⲩⲛⲓϣϯ ⲛϩⲙⲟⲧ' (a great grace/gift), referring to the healing gift God gives the interlocutor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲟⲓⲕⲟⲛⲟⲙⲓⲁ","severity":"info","text":"The Greek loanword ⲟⲓⲕⲟⲛⲟⲙⲓⲁ (economy) here denotes divine providence or arrangement, a common theological term in Coptic hagiography. It underscores the belief that God's plan governs even the ascetic's trials.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲡⲁⲗⲓⲛ ⲟⲛ","severity":"info","text":"The phrase ⲡⲁⲗⲓⲛ ⲟⲛ ('again, also') marks a repetitive pattern in the narrative: the demons trouble Macarius, he responds, and the cycle recurs. This structural repetition emphasizes his endurance and the demonic persistence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲙⲙⲉⲛⲧ ⲃ︦ ⲛϣⲱ","severity":"caution","text":"The Coptic ⲙⲙⲉⲛⲧ ⲃ︦ ⲛϣⲱ is ambiguous: it likely means 'two hundred measures of sand' (ⲃ︦ = 200, ϣⲱ = sand), but the numeral could be a scribal error or abbreviation. The reading follows the English draft's 'two hundred measures of sand'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ⲁϥⲉⲣⲁⲡⲁⲛⲧⲁⲛ ⲉⲣⲟϥ","severity":"info","text":"The verb ⲁϥⲉⲣⲁⲡⲁⲛⲧⲁⲛ (from Greek ἀπαντάω, 'to meet/encounter') is rare in Coptic hagiography. Its use here may reflect a later redaction or a scribe familiar with Greek administrative or monastic vocabulary.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase ⲙⲙⲉⲛⲧ ⲃ︦ ⲛϣⲱ: the numeral ⲃ︦ (200) is clear, but ϣⲱ could be 'sand' or a measure; the English draft takes it as 'sand'. The subject of ⲁϥⲉⲣⲁⲡⲁⲛⲧⲁⲛ ⲉⲣⲟϥ ('he encountered him') is ambiguous—likely Macarius meeting a demon or another figure, but the antecedent is unclear from the passage alone."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":"ⲛϫⲉ ⲑⲉⲟⲥⲉⲃⲉⲓⲁ ⲡⲓⲕⲟⲥⲙⲓⲧⲏⲥ (sic) ⲡⲉϫⲁϥ ⲛⲁϥ ϫⲉ ⲁⲕϥⲁⲓ ⲛⲟⲩ ⲙⲡⲁⲓⲣⲏϯ\nⲡⲁⲓⲱⲧ ⲙⲁⲧⲁⲗⲟϥ ⲉⲣⲟⲓ ⲙⲡⲉⲣϯ ϧⲓⲥⲓ ⲛⲁⲕ. ⲡⲉϫⲁϥ ⲛⲁϥ ϫⲉ ⲉⲓϯ ϧⲓⲥⲓ ⲙⲫⲏ\nⲉⲧϯ ϧⲓⲥⲓ ⲛⲏⲓ ϫⲉ ⲟⲩⲏⲓ ⲁⲓϣⲁⲛϯ ⲙⲧⲟⲛ ⲛⲁϥ ϥⲓⲛⲓ ⲛϩⲁⲛ ⲙⲉⲩⲓ ⲛⲏⲓ ϫⲉ\nⲧⲱⲛⲕ ϩⲱⲗ ⲉϣⲉⲙⲙⲟ. ⲉⲧⲁϥⲱⲥⲕ ⲇⲉ ⲉϥⲕⲱϯ ⲉϩⲣⲏⲓ ϧⲉⲛ ⲡϣⲁϥⲉ ⲁϥⲓ\nⲉϧⲟⲩⲛ ⲉϯⲣⲓ ⲉⲣⲉ ⲡⲉϥⲥⲱⲙⲁ ϧⲉⲙϧⲱⲙ.\nⲡⲓⲙⲁⲑⲏⲧⲏⲥ ⲇⲉ ⲛⲧⲁϥ ⲫⲁⲓ ⲉⲧϣⲉⲙϣⲓ ⲙⲙⲟϥ ϧⲉⲛ ⲧⲉϥⲙⲉⲧϧⲉⲗⲗⲟ ⲫⲁⲓ\nⲉⲧⲁϥϭⲁⲗⲉ ⲡϣⲏⲣⲓ ⲙⲡⲓⲇⲟⲩⲝ ⲉⲣⲟϥ ⲛⲉ ⲁϥⲛⲁϩϯ ⲅⲁⲣ ⲡⲉ ⲫⲁⲓ ⲉⲧⲁϥⲓ ϩⲁ\nⲡⲓϧⲉⲗⲗⲟ ⲟⲩⲟϩ ϥϣⲟⲡ ϧⲉⲛ ⲡⲓⲧⲱⲟⲩ ϯⲛⲟⲩ ⲉϥⲉⲣ ϩⲱⲃ ⲉⲡⲉϥϩⲱⲃ ⲛϫⲓϫ\n(-ⲙⲃ-) ⲉϥⲟⲩⲱⲙ ϧⲉⲛ ⲡⲉϥϧⲓⲥⲓ ⲉϥⲟⲓ ⲙⲙⲁⲓ ϣⲉⲙⲙⲟ ⲉⲙⲁϣⲱ ⲡⲁⲓⲙⲁⲑⲏⲧⲏⲥ ⲟⲩⲛ ⲉⲧⲉⲛϩⲟⲧ ⲛⲧⲉ ⲁⲃⲃⲁ ⲙⲁⲕⲁⲣⲓⲟⲥ ⲁϥϫⲟⲥ ⲛⲏⲓ ϫⲉ ⲁ ⲡⲁⲓⲱⲧ\nⲙⲁⲕⲁⲣⲓⲟⲥ ϫⲟⲥ ⲛⲏⲓ ϫⲉ ⲁⲓϯ ⲛⲓⲁⲧ ⲙⲡⲓⲛⲁⲩ ⲛⲧⲉ ⲛⲓⲙⲩⲥⲧⲏⲣⲓⲟⲛ ⲙⲡⲓϯ\nⲥⲙⲟⲩ ⲙⲙⲁⲣⲕⲟⲥ ⲡⲓⲁⲥⲕⲏⲧⲏⲥ ⲛⲟⲩⲥⲟⲡ ⲁⲗⲗⲁ ⲁϥϣⲁⲛⲓ ⲉϭⲓ ϣⲁⲓⲛⲁⲩ\nⲉⲟⲩⲁⲅⲅⲉⲗⲟⲥ ⲉϥϯ ⲥⲙⲟⲩ ⲛⲁϥ ϧⲉⲛ ⲛⲉϥϫⲓϫ. ⲁⲃⲃⲁ ⲙⲁⲕⲁⲣⲓⲟⲥ ⲇⲉ ⲛⲉ ⲟⲩⲡⲣⲉⲥⲃⲩⲧⲉⲣⲟⲥ ⲛⲧⲉ ϯⲉⲕⲕⲗⲏⲥⲓⲁ ⲙⲁⲣⲕⲟⲥ ϩⲱϥ ⲛⲉ ⲟⲩϧⲉⲗϣⲓⲣⲓ ⲡⲉ ⲉⲁϥϭⲓ\nⲛϯⲡⲁⲗⲁⲓⲁ ⲛⲉⲙ ϯⲕⲁⲓⲛⲏ ⲛⲁⲡⲟⲥⲧⲏⲑⲏⲥ ⲛⲁϥⲟⲓ ⲛⲣⲉⲙ ⲣⲁⲩϣ ⲉⲙⲁϣⲱ\nⲟⲩⲟϩ ⲛⲥⲱⲫⲣⲱⲛ.\nϧⲉⲛ ⲟⲩⲁⲓ ⲟⲩⲛ ⲛⲛⲓⲉϩⲟⲟⲩ ⲉⲧⲁϥⲉⲣ ϧⲉⲗⲗⲟ ⲛϫⲉ ⲁⲃⲃⲁ ⲙⲁⲕⲁⲣⲓⲟⲥ ⲁⲓϣⲉ","english":"Theosebeia the Cosmite said to him, \"You have done such a thing, my father. Tell it to me, do not give yourself trouble for me.\" He said to him, \"I give trouble to the one who gives trouble to me, for truly if I give him rest, he brings me thoughts, saying, 'Stand up, go to a stranger.'\" When he had gone, wandering in the desert, he entered the monastery, his body being naked.\n\nNow the disciple of that one who served him in his old age, the one who had revealed the son of the Dux to him, for he had believed, this one who had taken the place of the old man and is now in the mountain, working at his handiwork, eating from his labor, being very hospitable. This disciple, then, who is the spiritual son of Abba Macarius, said to me, \"Abba Macarius said to me, 'I gave the eyes of the moment of the mysteries when I gave the blessing to Mark the ascetic once, but he prevented me from seeing an angel giving him a blessing in his hands.'\" Abba Macarius, however, was a presbyter of the church of Mark. He himself was a deacon, having received the Old and New Testaments of the Apostles, being very eloquent and prudent.\n\nOn one of the days, then, when Abba Macarius had become old, I went...","structure":"dialogue","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲣⲉⲥⲃⲩⲧⲉⲣⲟⲥ","severity":"info","text":"The Coptic uses ⲡⲣⲉⲥⲃⲩⲧⲉⲣⲟⲥ for Macarius, rendered 'presbyter' per the glossary, indicating his clerical order in the church of Mark.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲥⲱⲙⲁ","severity":"info","text":"ⲥⲱⲙⲁ (body) appears in the phrase ⲡⲉϥⲥⲱⲙⲁ ϧⲉⲙϧⲱⲙ (his body being naked), reflecting the ascetic trope of the body as a site of struggle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲑⲉⲟⲥⲉⲃⲉⲓⲁ ⲡⲓⲕⲟⲥⲙⲓⲧⲏⲥ","severity":"info","text":"Theosebeia the Cosmite is a figure otherwise unknown; 'Cosmite' may denote a monk of the Kellia or a lay ascetic associated with the world (kosmos).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from direct dialogue (Theosebeia and Macarius) to a narrative frame where a disciple reports Macarius’s words, marking a layered hagiographic structure.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲡⲓⲕⲟⲥⲙⲓⲧⲏⲥ","severity":"caution","text":"The Coptic has ⲡⲓⲕⲟⲥⲙⲓⲧⲏⲥ with (sic), indicating a scribal or orthographic anomaly; the intended form is likely ⲕⲟⲥⲙⲓⲧⲏⲥ (cosmite).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ⲁⲃⲃⲁ ⲙⲁⲕⲁⲣⲓⲟⲥ","severity":"info","text":"Macarius of Alexandria is here depicted as a presbyter and deacon, a detail that aligns with later Coptic hagiographic tradition emphasizing his clerical rank.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the son of the Dux' is not clarified in this passage; the Coptic ⲡϣⲏⲣⲓ ⲙⲡⲓⲇⲟⲩⲝ may refer to a specific figure known to the audience.","The phrase 'I gave the eyes of the moment of the mysteries' (ⲁⲓϯ ⲛⲓⲁⲧ ⲙⲡⲓⲛⲁⲩ ⲛⲧⲉ ⲛⲓⲙⲩⲥⲧⲏⲣⲓⲟⲛ) is obscure; it may refer to a liturgical vision or a moment of insight."],"confidence":"medium","notes":[{"kind":"structure","severity":"info","label":"dialogue","text":"Classified as dialogue from the Coptic cues."},{"kind":"terminology","severity":"info","term":"ⲉⲕⲕⲗⲏⲥⲓⲁ","text":"ⲉⲕⲕⲗⲏⲥⲓⲁ → “church”. The building, the congregation, and the institution all take this word; the context decides, and 'assembly' is rare outside citations of Acts."},{"kind":"terminology","severity":"info","term":"ⲥⲙⲟⲩ","text":"ⲥⲙⲟⲩ → “bless”. The Coptic verb covers both 'bless' and 'praise'; the object decides — God is praised, a person is blessed."},{"kind":"homonym","severity":"caution","term":"ⲥⲙⲟⲩ","text":"ⲥⲙⲟⲩ carries more than one sense (praise); this passage takes it as “bless”. The choice is the translator's, not a lexical given."}]},{"i":20,"ref":"p20","source":"ⲛⲏⲓ ϫⲉ ⲛⲧⲁϩⲓ ⲕⲟⲧ ⲉⲣⲟϥ ⲁⲓϩⲉⲙⲥⲓ ϩⲓⲣⲉⲛ ⲡⲉϥⲣⲟ ϫⲉ ⲛⲧⲁⲥⲱⲧⲉⲙ ⲉⲛⲏ\nⲉⲧⲉϥϫⲱ ⲙⲙⲱⲟⲩ ⲉⲛⲁϥⲭⲏ ϧⲉⲛ ⲣ̄ ⲛⲣⲟⲙⲡⲓ ⲡⲉ ⲛϫⲉ ⲁⲃⲃⲁ ⲙⲁⲕⲁⲣⲓⲟⲥ.\nⲁⲓⲥⲱⲧⲉⲙ ⲉⲣⲟϥ ⲉϥⲥⲁϫⲓ ⲛⲉⲙⲁϥ ⲙⲙⲁⲩⲁⲧϥ ⲉϥϫⲱ ⲙⲙⲟⲥ ϫⲉ ⲁⲕⲟⲩⲱϣ\nⲟⲩ ⲡⲓⲕⲁⲕⲟⲅⲏⲣⲱⲥ ⲙⲁⲕⲁⲣⲓⲟⲥ ⲓⲥ ⲁⲕⲥⲉ ⲏⲣⲡ ⲁⲕϭⲓ ⲛⲉϩ ⲁⲕⲟⲩⲱϣ ⲟⲩ\nⲟⲛ ⲫⲏ ⲉⲧⲁϥⲟⲩⲱⲙ ⲛⲛⲉϥⲥⲭⲓⲙ. ⲙⲉⲛⲉⲛⲥⲱⲥ ⲟⲛ ⲁϥⲥⲁϫⲓ (-ⲙ︦︦ⲅ︦-) ⲛⲉⲙ\nⲡⲓⲕⲉⲇⲓⲁⲃⲟⲗⲟⲥ ϫⲉ ⲙⲏ ⲟⲩⲟⲛ ϩⲗⲓ ⲛⲧⲁⲕ ⲉⲣⲟⲓ ⲟⲛ ⲭⲛⲁϫⲉⲙ ϩⲗⲓ ⲛⲧⲁⲕ\nⲛϧⲏⲧ ⲁⲛ ϫⲉ ⲙⲁϣⲉ ⲛⲁⲕ ⲉⲃⲟⲗϩⲁⲣⲟⲓ. ⲁϥⲉⲣ ⲙⲫⲣⲏϯ ⲟⲛ ⲉϥϯ ϣⲱϣ\nⲙⲡⲉϥⲥⲱⲙⲁ ⲉϥϫⲱ ⲙⲙⲟⲥ ⲙⲡⲁⲓⲣⲏϯ ϫⲉ ⲁⲙⲟⲩ ⲡⲓⲡⲣⲟⲇⲟⲧⲏⲥ ⲛϩⲑⲟ\nⲙⲓⲟⲕ ⲁⲛ ϫⲉ ϣⲁ ⲑⲛⲁⲩ ϯⲛⲁϣⲱⲡⲓ ⲛⲉⲙⲁⲕ.\nⲡⲁⲫⲛⲟⲩϯ ⲇⲉ ⲟⲛ ⲡⲓⲙⲁⲑⲏⲧⲏⲥ ⲛⲧⲉ ⲁⲃⲃⲁ ⲙⲁⲕⲁⲣⲓⲟⲥ ⲁϥϫⲟⲥ ⲛⲁⲛ ϫⲉ\nⲁ ⲡⲓϧⲉⲗⲗⲟ ϫⲟⲥ ⲛⲏⲓ ϫⲉ ⲓⲥ ⲍ ⲛⲣⲟⲙⲡⲓ ⲙⲫⲟⲟⲩ ⲛϯⲥⲱⲟⲩⲛ ⲙⲙⲟⲓ ⲁⲛ\nϫⲉ ⲁⲓⲥⲓϯ ⲛⲟⲩⲑⲁϥ ⲉⲃⲟⲗ ϩⲓϫⲉⲛ ⲡⲕⲁϩⲓ. ϯϫⲓ ⲛⲛⲁⲩ ⲉⲣⲟϥ ⲛⲑⲟϥ ⲁⲃⲃⲁ\nⲙⲁⲕⲁⲣⲓⲟⲥ ⲟⲩⲕⲟⲗⲟⲃⲟⲥ ⲡⲉ ⲉⲣⲉ ⲟⲩⲟⲛ ϩⲁⲛ ⲕⲟⲩϫⲓ ⲛϥⲱⲓ ⲣⲏⲧ ϩⲓϫⲉⲛ\nⲛⲉϥⲥⲫⲟⲧⲟⲩ ⲛⲉⲙ ⲡⲓⲑⲟⲩⲥ ⲛⲧⲉ ⲧⲉϥⲙⲟⲣⲧ. ⲡⲓⲙⲁⲑⲏⲧⲏⲥ ⲟⲩⲛ ⲛⲧⲉ ⲁⲃⲃⲁ\nⲙⲁⲕⲁⲣⲓⲟⲥ ⲁϥⲧⲁⲙⲟⲓ ϫⲉ ⲁ ⲡⲁⲓⲱⲧ ϫⲟⲥ ⲛⲏⲓ ϫⲉ ⲙⲙⲟⲛ ⲥⲁⲃⲃⲁⲧⲟⲛ ⲓⲉ\nⲟⲩⲕⲩⲣⲓⲁⲕⲏ ⲛⲁⲥⲓⲛⲓ ⲁⲓϣⲧⲉⲙⲛⲁⲩ ⲉⲡⲓⲁⲅⲅⲉⲗⲟⲥ ⲛⲧⲉ ⲡⲓⲙⲁ ⲛⲉⲣ ϣⲱⲟⲩϣⲓ\nϧⲁⲧⲉⲛ ⲡⲓⲙⲁ ⲉⲧⲭⲏ ⲙⲡⲁⲙⲑⲟ ⲉϥⲉⲣⲡⲣⲟⲥⲫⲉⲣⲉⲓⲛ ⲉϫⲉⲛ ϯⲡⲣⲟⲥⲫⲟⲣⲁ ⲛⲧⲉ","english":"to me, \"I have turned to him, I sat at his door because I heard the words he was saying, which he had been saying for forty years, namely Abba Macarius. I heard him speaking with him alone, saying, 'What do you want, you slanderer Macarius? Have you drunk wine? Have you taken oil? What do you want again, you who have eaten his garments?' After that, he also spoke with the other devil, saying, 'Is there nothing you have against me? Will you find nothing you have in me? Go away from me.' He also acted as if he were beating his body, saying in this manner, 'Come, you traitor of a horse, I am not afraid of you; until evening I will be with you.' Then Paphnutius, the disciple of Abba Macarius, said to us, 'The old man said to me, \"It is seven years today that I do not know myself, that I have picked up a piece of dung from the ground.\" I see him now, Abba Macarius, a short man, with a few white hairs on his cheeks and the tip of his beard. The disciple of Abba Macarius told me, 'The father said to me, \"There is no Sabbath or Lord's Day that I have not seen the angel of the place performing the liturgy at the altar before the offering of the","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲥⲱⲙⲁ","severity":"info","text":"The Coptic ⲥⲱⲙⲁ (body) here refers to the ascetic body as the site of struggle, consistent with the pinned glossary definition for ascetic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲁⲃⲃⲁ","severity":"info","text":"The address ⲁⲃⲃⲁ (Abba) is retained from the Coptic, following the glossary convention for this Greek/Syriac form.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The mention of forty years (ⲣ̄ ⲛⲣⲟⲙⲡⲓ) echoes a common hagiographic topos for a period of ascetic endurance or spiritual testing.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The reference to the angel performing the liturgy (ⲉϥⲉⲣⲡⲣⲟⲥⲫⲉⲣⲉⲓⲛ) at the altar reflects the liturgical practice of the offering (ⲡⲣⲟⲥⲫⲟⲣⲁ) in Egyptian monastic settings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲡⲓⲕⲁⲕⲟⲅⲏⲣⲱⲥ","severity":"caution","text":"The term ⲡⲓⲕⲁⲕⲟⲅⲏⲣⲱⲥ (slanderer) is a Greek loanword (κακογήρως) and its precise sense here may be contested; the English draft renders it as a direct address to Macarius, but the Coptic could also be read as a self-reproach.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from direct speech of Macarius to a narrative frame introduced by Paphnutius the disciple, marking a structural transition within the hagiographic account.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic ⲡⲓⲕⲁⲕⲟⲅⲏⲣⲱⲥ may be ambiguous: it could be Macarius addressing himself as 'slanderer' or the devil addressing Macarius; the English draft takes the latter.","The phrase ⲁⲕⲥⲉ ⲏⲣⲡ ⲁⲕϭⲓ ⲛⲉϩ (have you drunk wine? have you taken oil?) is ambiguous in context—it may be a taunt about ascetic lapses or a rhetorical question.","The Coptic ⲡⲁⲫⲛⲟⲩϯ (Paphnutius) is a proper name; the English draft renders it as 'Paphnutius', but the Coptic spelling could also be read as ⲡⲁⲡⲛⲟⲩϯ (Papnoute)."],"confidence":"medium","notes":[]},{"i":21,"ref":"p21","source":"ⲫ︦ϯ︦. (-ⲙ︦ⲇ︦-) ⲡⲁⲗⲓⲛ ⲟⲛ ⲁⲓⲥⲱⲧⲉⲙ ⲉⲡⲁⲓⲭⲉⲧ ⲉⲃⲟⲗϩⲓⲧⲟϥ ⲉϥⲟⲓ ⲛϣⲫⲏⲣⲓ\nⲉⲙⲁϣⲱ ⲉϥϫⲱ ⲙⲙⲟⲥ ϫⲉ ⲁⲥϣⲱⲡⲓ ⲙⲙⲟⲓ ϧⲉⲛ ⲟⲩⲁⲓ ⲛⲧⲉ ⲛⲓⲉϩⲟⲟⲩ ⲛϣⲁⲓ\nⲛⲁⲣⲉ ⲡⲓⲇⲓⲁⲕⲱⲛ ⲭⲏ ⲥⲁϧⲟⲩⲛ ⲙⲡⲓⲙⲁ ⲛⲉⲣ ϣⲱⲟⲩϣⲓ ⲉϥⲥⲟⲃϯ ⲙⲡⲓⲇⲱⲣⲟⲛ\nⲁ ⲡⲓⲁⲫⲟⲧ ϩⲉⲓ ⲛⲧⲟⲧϥ ⲁϥⲉⲣ ⲟⲩⲙⲏϣ ⲛⲗⲁⲡⲥⲓ ⲛⲉ ⲟⲩⲁⲃⲁϫⲏⲓⲛⲓ ⲅⲁⲣ ⲡⲉ\nϫⲉ ⲟⲩⲏⲓ ⲛⲉ ⲡϣⲁϥⲉ ⲡⲉ ⲟⲩⲟϩ ⲙⲙⲟⲛ ϣϫⲟⲙ ⲙⲙⲱⲟⲩ ⲉⲭⲁ ϩⲁⲧ ⲛⲱⲟⲩ.\nⲁⲓⲥⲱⲧⲉⲙ ⲁⲛⲟⲕ ⲉⲡⲓϧⲣⲱⲟⲩ ⲛⲧⲉ ⲡⲓⲁⲫⲟⲧ ϫⲉ ⲁϥⲕⲱϣ ⲛⲧⲟⲧϥ ⲙⲡⲓⲇⲓⲁⲕⲱⲛ\nⲁⲓϩⲱⲗ ⲉϩⲟⲩⲛ ⲉⲡⲓⲙⲁ ⲛⲉⲣ ϣⲱⲟⲩϣⲓ ⲉⲣⲉ ⲡⲓⲗⲁⲟⲥ ⲧⲏⲣϥ ϩⲉⲙⲥⲓ ⲉϥⲉⲣⲯⲁⲗⲗⲉⲓⲛ ⲁⲓϫⲟⲥ ⲙⲡⲓⲇⲓⲁⲕⲱⲛ ϫⲉ ⲙⲡⲉⲣϣⲑⲟⲣⲧⲉⲣ ⲟⲩⲇⲉ ⲙⲡⲉⲣⲉⲣ ⲕⲟⲩϫⲓ\nⲛϩⲏⲧ ⲁⲗⲗⲁ ⲥⲉⲕ ⲛⲓⲫⲁϫⲓ ⲧⲏⲣⲟⲩ ⲙⲡⲉⲣⲭⲁ ϩⲗⲓ ⲉⲫⲁϩⲟⲩ ⲛϧⲏⲧⲟⲩ ϩⲓⲧⲟⲩ\nⲉϫⲉⲛ ⲡⲓⲙⲁ ⲛⲉⲣ ϣⲱⲟⲩϣⲓ ⲁⲙⲟⲩ ⲉⲃⲟⲗ ⲭⲁϥ. ⲟⲩⲟϩ ⲉⲧⲁ ⲡⲓⲁⲅⲓⲟⲥ ⲁⲃⲃⲁ\nⲙⲁⲕⲁⲣⲓⲟⲥ ⲓ ⲉⲃⲟⲗ ⲛⲑⲟϥ ⲛⲉⲙ ⲡⲓⲇⲓⲁⲕⲱⲛ ⲁⲩϩⲉⲙⲥⲓ ⲛⲟⲩⲕⲟⲩϫⲓ. ⲡⲉϫⲉ\nⲁⲃⲃⲁ ⲙⲁⲕⲁⲣⲓⲟⲥ ⲙⲡⲓⲇⲓⲁⲕⲱⲛ ϫⲉ ϩⲱⲗ ⲉϫⲉⲛ ⲡⲓⲙⲁ ⲛⲉⲣ ϣⲱⲟⲩϣⲓ ⲫⲏ\nⲉⲧⲉⲕⲛⲁ‐ (-ⲙⲉ-) ⲛⲁⲩ ⲉⲣⲟϥ ⲙⲡⲉⲣⲧⲁⲙⲉ ϩⲗⲓ ⲉⲣⲟϥ. ⲁ ⲡⲓⲇⲓⲁⲕⲱⲛ ϩⲱⲗ\nⲉϩⲟⲩⲛ ⲁϥϫⲓⲙⲓ ⲙⲡⲓⲁⲫⲟⲧ ⲉϥⲟⲩⲟϫ ⲛⲉⲁ ⲡⲓⲁⲫⲟⲧ ⲧⲱⲙⲓ ⲡⲉ ⲛⲁⲩⲟⲩⲟⲛϩ\nⲇⲉ ⲉⲃⲟⲗ ⲛϫⲉ ⲛⲓⲙⲏⲓⲛⲓ ⲛⲧⲉ ⲛⲓⲫⲁϫⲓ ⲉⲧⲁⲩⲕⲱϣ ⲁⲗⲗⲁ ⲛⲁϥⲭⲱ ⲛⲟⲩⲑⲗⲏ\nⲉⲃⲟⲗ ⲁⲛ ⲡⲉ. ϣⲁ ⲉϧⲟⲩⲛ ⲉϯⲛⲟⲩ ϥϣⲟⲡ ⲛϫⲉ ⲡⲓⲁⲫⲟⲧ ⲉⲧⲉⲙⲙⲁⲩ. ⲉⲧⲁⲓⲥⲱⲧⲉⲙ ⲇⲉ ⲉⲧⲁⲓϣⲫⲏⲣⲓ ⲁⲓϣⲉ ⲛⲏⲓ ϣⲁ ⲡⲓⲇⲓⲁⲕⲱⲛ ⲉⲧⲁϥⲉⲣ ⲡⲣⲉⲥⲃⲩⲧⲉⲣⲟⲥ","english":"God. (—) Again, I heard this other thing from him, and it was very marvelous, as he was saying, \"It happened to me on one of the days of the feast, when the deacon was inside the place of the sanctuary, preparing the offering. The vessel fell from his hand, and it made a great noise. It was a glass vessel, for the place was a desert, and they had no ability to replace them. I heard the sound of the vessel, that it had broken in the hand of the deacon. I entered into the place of the sanctuary, and all the people were sitting, singing psalms. I said to the deacon, 'Do not be disturbed, and do not be faint of heart at all, but gather all the pieces. Do not leave any behind among them, but bring them upon the place of the sanctuary. Come out, leave it.' And when the holy Abba Macarius came out with the deacon, they sat for a little while. Abba Macarius said to the deacon, 'Go into the place of the sanctuary. The one whom you will see, do not tell anyone about him.' The deacon went in and found the vessel whole, and the vessel had been broken. But the marks of the pieces that had broken were revealed, but they were not joined together as a whole. Until now, that vessel exists there. When I heard this wonder, I went to the deacon who had become a priest.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲡⲣⲉⲥⲃⲩⲧⲉⲣⲟⲥ","severity":"info","text":"The deacon who later became a presbyter is referred to with this Greek loanword, rendered 'priest' in the English draft. The glossary specifies 'presbyter' where the clerical order is at issue.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ⲡⲓⲙⲁ ⲛⲉⲣ ϣⲱⲟⲩϣⲓ","severity":"info","text":"The phrase 'place of the sanctuary' (ⲡⲓⲙⲁ ⲛⲉⲣ ϣⲱⲟⲩϣⲓ) likely refers to the bema or sanctuary area in a desert church, where the offering was prepared. The desert setting explains the fragility of glass vessels.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲁⲓⲥⲱⲧⲉⲙ ⲉⲡⲁⲓⲭⲉⲧ","severity":"info","text":"The passage begins with 'I heard this other thing from him', marking a new anecdote within the narrative frame. The first-person narrator (likely a disciple) reports a wonder witnessed by Abba Macarius.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲁⲗⲗⲁ ⲛⲁϥⲭⲱ ⲛⲟⲩⲑⲗⲏ ⲉⲃⲟⲗ ⲁⲛ ⲡⲉ","severity":"caution","text":"The Coptic states the vessel's pieces were not joined together as a whole (ⲛⲁϥⲭⲱ ⲛⲟⲩⲑⲗⲏ ⲉⲃⲟⲗ ⲁⲛ ⲡⲉ), but the English draft says 'they were not joined together as a whole'. The sense is that the vessel was miraculously whole yet showed marks of breakage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ⲁⲃⲃⲁ ⲙⲁⲕⲁⲣⲓⲟⲥ","severity":"info","text":"Abba Macarius of Alexandria is a prominent desert father. This miracle story, involving a broken glass vessel restored, is typical of hagiographic wonder tales that emphasize the saint's spiritual authority and miraculous intercession.","cites":[{"key":"ed:amelineau-monks.life-of-macarius-alexandria","label":"source edition: Life of Macarius Alexandria","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Amelineau%20Monks%20of%20Egypt%20OCR%20Results/Life%20of%20Macarius%20Alexandria%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"ⲡⲓⲁⲫⲟⲧ","severity":"info","text":"The glass vessel (ⲡⲓⲁⲫⲟⲧ) breaking and being restored recalls similar miracle stories in Coptic hagiography, such as the Life of Dioscorus, where objects are miraculously repaired, underscoring the saint's holiness.","cites":[{"key":"dossier:coptic-moawad-vita-dioscori-arabic","label":"gap dossier: Life of Dioscorus, Patriarch of Alexandria (Arabic version)","url":"https://naxiai.com/christian/gaps/coptic-moawad-vita-dioscori-arabic"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic ⲡⲓⲁⲫⲟⲧ could be a glass vessel or a cup; the context of the offering suggests a chalice or cruet. The reading 'vessel' is retained.","The phrase ⲛⲁϥⲭⲱ ⲛⲟⲩⲑⲗⲏ ⲉⲃⲟⲗ ⲁⲛ ⲡⲉ is ambiguous: it may mean the pieces were not joined as a single whole, or that they were not completely fused; the miracle is that the vessel is whole despite the marks."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"ⲁϥⲧⲁⲙⲟⲓ ⲉⲡⲓⲁⲫⲟⲧ ⲉⲧⲉⲙⲙⲁⲩ ⲁⲓⲛⲁⲩ ⲉⲣⲟϥ ⲛⲛⲁⲃⲁⲗ ⲁⲓϯ ⲫⲓ ⲉⲣⲱϥ\nⲟⲩⲟϩ ⲁⲓϯ ⲱⲟⲩ ⲙⲫ︦ϯ︦. ⲟⲩⲟϩ ⲉⲧⲁ ⲫⲓⲱⲧ ⲙⲡⲓⲁⲃⲏⲧ ⲧⲁϣⲉⲛⲑⲟϣ ⲛⲧⲉ ϫⲁⲛⲓ\nϯⲃⲁⲕⲓ ⲓ ⲁϥϩⲓ ⲟⲩⲕⲟⲧ ⲉⲡⲓⲧⲱⲟⲩ ⲁϥⲓⲛⲓ ⲛⲟⲩⲛⲓϣϯ ⲛⲇⲓⲁⲕⲟⲛⲓⲁ ⲁϥⲥⲟⲣⲥ\nⲉⲃⲟⲗ ⲛⲛⲓϧⲉⲗⲗⲟ ⲛⲧⲉ ⲛⲓϣⲁϥⲉⲩ ⲁϥⲉⲣⲁⲓⲧⲉⲓⲛ ⲙⲡⲓⲡⲣⲉⲥⲃⲩⲧⲉⲣⲟⲥ ⲉⲧⲉⲙⲙⲁⲩ ⲁϥϯ ⲙⲡⲓⲁⲫⲟⲧ ⲉⲧⲉⲙⲙⲁⲩ ⲛⲁϥ ⲉⲟⲩⲉⲣ ⲫⲙⲉⲩⲓ ϩⲏⲡⲡⲉ ϥⲭⲏ ϧⲉⲛ\nⲡⲓⲁⲃⲏⲧ ⲛⲧⲉ ⲧⲁϣⲉⲛⲑⲟϣ ϣⲁ ⲉϧⲟⲩⲛ ⲉⲡⲁⲓⲉϩⲟⲟⲩ.\nⲁⲩϫⲟⲥ ⲟⲛ ⲉⲑⲃⲏⲧϥ ⲛⲑⲟϥ ⲡⲓⲁⲅⲓⲟⲥ ⲁⲃⲃⲁ ⲙⲁⲕⲁⲣⲓⲟⲥ ⲡⲓⲣⲉⲙ ⲣⲁⲕⲟϯ\nϫⲉ ϩⲟⲧⲉ ⲉϥⲟⲓ ⲛⲕⲟⲩϫⲓ ϧⲉⲛ ⲣⲁⲕⲟϯ (-ⲙⲋ-) ⲉⲛⲁϥⲟⲓ ⲙⲙⲓⲙⲟⲥ ⲡⲉ ϧⲉⲛ\nⲧⲉϥⲧⲉⲭⲛⲏ ϣⲁⲧⲉϥⲉⲣ ⲛⲓϣϯ ⲛⲣⲱⲙⲓ ϧⲉⲛ ⲡⲓⲕⲟⲥⲙⲟⲥ. ϩⲟⲧⲉ ⲇⲉ ⲉⲧⲁϥⲉⲣ\nⲙⲟⲛⲁⲭⲟⲥ ⲟⲩⲟϩ ⲉⲧⲁϥϭⲓⲥⲓ ϧⲉⲛ ϯⲁⲣⲉⲧⲏ ϧⲉⲛ ⲛⲓϣⲁϥⲉⲩ ⲁ ⲛⲉϥϣⲫⲏⲣ\nⲙⲙⲓⲙⲟⲥ ⲥⲱⲧⲉⲙ ⲉⲑⲃⲏⲧϥ ϫⲉ ⲁϥϭⲓⲥⲓ ϧⲉⲛ ⲡϩⲱⲃ ⲙⲫϯ ⲁⲩⲓ ϩⲁⲣⲟϥ ⲉϩⲣⲏⲓ\nϩⲓ ⲡϣⲁϥⲉ ⲉⲩⲟⲓ ⲛⲍ̄ ϧⲉⲛ ⲧⲟⲩⲏⲡⲓ ⲟⲩⲟϩ ⲉⲧⲁϥⲉⲣⲁⲥⲡⲁⲍⲉⲥⲑⲉ ⲙⲙⲱⲟⲩ ⲁⲩϩⲉⲙⲥⲓ ϧⲁⲧⲟⲧϥ ⲛⲁⲩⲟⲓ ⲛϣⲫⲏⲣⲓ ⲙⲙⲟϥ ⲡⲉ ⲛⲉⲙ ⲡⲉϥⲧⲣⲟⲡⲟⲥ. ϧⲉⲛ ⲡϫⲓ\nⲛⲑⲣⲉ ⲡⲓⲛⲁⲩ ⲛⲟⲩⲱⲙ ϣⲱⲡⲓ ⲁϥϯ ⲛⲟⲩⲙⲱⲟⲩ ⲉϯϣⲓⲱ ⲁϥⲧⲁⲗⲟϥ ⲉϯϩⲣⲱ\nⲉϥⲟⲩⲱϣ ⲉⲫⲁⲥ ⲟⲩⲱⲟⲩϣ ⲛⲱⲟⲩ. ϩⲱⲥ ⲇⲉ ⲉϥⲥⲁϩϯ ϧⲁ ⲡⲓⲙⲱⲟⲩ ϩⲓⲛⲁ\nⲛⲧⲉϥⲃⲉⲣⲃⲉⲣ ⲙⲡⲁⲧⲉϥⲓ ⲡⲓⲛⲱⲓⲧ ⲉϧⲣⲏⲓ ⲉⲣⲟⲥ ⲁϥϩⲉⲙⲥⲓ ⲁϥϭⲓ ϩⲣⲁϥ ⲛⲉⲙⲱⲟⲩ ⲙⲡⲓⲣⲏϯ ⲉⲛⲁϥⲟⲓ ⲙⲙⲟⲥ ϧⲉⲛ ⲡⲓⲕⲟⲥⲙⲟⲥ. ϧⲉⲛ ⲡϫⲓ ⲛⲑⲣⲟⲩⲛⲁⲩ ⲇⲉ","english":"He showed me that vessel, and I saw it with my own eyes. I gave the blessing to him and gave glory to God. And when the father of the abbot had set the boundary of the village of Chani, he turned back to the mountain and brought a great diakonia and distributed it to the old men of the desert. He indicated to that priest and gave that vessel to him for a remembrance. Behold, it is kept in the abbot's heart of the boundary until this day.\n\nIt was also said concerning him, the holy Abba Macarius the Alexandrian, that when he was a child in Alexandria (— 42 —), he was a mime in his craft until he became a great man in the world. But when he became a monk and had labored in virtue in the desert, his fellow mimes heard about him, that he had labored in the work of God. They came down to him in the desert, being twelve in their company. And when he had greeted them, they sat down before him. They were amazed at him and at his manner. At the time of the meal, he gave them water for the washing and set it before them, wishing to wash their feet. But as he was bending down over the water so that his beard might dip into it, before he could lift his head up from it, he sat down and rejoiced with them as if he were in the world. But at the time they saw","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲡⲓⲁⲃⲏⲧ","severity":"info","text":"The Coptic ⲡⲓⲁⲃⲏⲧ (from Greek ἀββᾶς) is rendered 'abbot' in the English draft, but the Coptic uses the same word for the monastic superior; here it likely refers to the head of the community at the boundary of Chani.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲙⲙⲓⲙⲟⲥ","severity":"info","text":"The term ⲙⲙⲓⲙⲟⲥ (Greek μῖμος) indicates Macarius was a mime actor before his monastic conversion, a detail that contrasts with his later ascetic reputation and may reflect hagiographic tropes of radical transformation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is divided into two episodes: the first recounts the preservation of a glass vessel as a relic; the second narrates Macarius's former life as a mime and the visit of his former colleagues, emphasizing his humility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"(-ⲙⲋ-)","severity":"info","text":"The parenthetical (-ⲙⲋ-) in the Coptic is a scribal insertion indicating a lacuna or marginal note; it likely marks a break in the manuscript or a numerical annotation (possibly a page or section number) and is not part of the narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The detail that Macarius's former mime colleagues came to him in the desert and were amazed at his manner reflects a hagiographic motif of worldly associates witnessing the saint's transformation, reinforcing his authority.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲁϥϩⲓ ⲟⲩⲕⲟⲧ ⲉⲡⲓⲧⲱⲟⲩ","severity":"caution","text":"The phrase 'he turned back to the mountain' is ambiguous: it may refer to the father of the abbot returning to his monastery, or to Macarius himself. The English draft follows the latter reading, but the Coptic syntax allows either.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of 'he turned back to the mountain' could be either the father of the abbot or Macarius; the draft takes it as Macarius.","The parenthetical (-ⲙⲋ-) is unclear in function—possibly a marginal note or lacuna marker."],"confidence":"medium","notes":[]},{"i":23,"ref":"p23","source":"ⲉⲣⲟϥ ⲙⲡⲁⲓⲣⲏϯ ⲁⲩϫⲟⲥ ⲛⲛⲟⲩⲉⲣⲏⲟⲩ ϫⲉ ⲙⲏ ⲙⲡⲟⲩϫⲟⲥ ⲣⲱ ⲉⲑⲃⲏⲧϥ ϫⲉ\nⲁϥϣⲱⲡⲓ ⲛⲟⲩⲣⲱⲙⲓ ⲛⲧⲉ ⲫϯ ϩⲏⲡⲡⲉ ⲟⲛ ϥⲟⲓ ⲙⲡⲓⲣⲏϯ ⲉⲧⲉϥⲟⲓ ⲙⲙⲟϥ ϧⲉⲛ\nⲡⲓⲕⲟⲥⲙⲟⲥ (-ⲙⲍ-) ⲛⲉⲙⲁⲛ ⲧⲉⲛⲛⲁⲩ ⲉϩⲗⲓ ⲛϣⲓⲃϯ ⲁⲛ ⲉϩⲟⲧⲉ ⲡⲓⲣⲏϯ ⲉⲧⲉϥϣⲟⲡ ⲛⲉⲙⲁⲛ ϧⲉⲛ ⲣⲁⲕⲟϯ. ⲉⲧⲁ ⲁⲃⲃⲁ ⲙⲁⲕⲁⲣⲓⲟⲥ ⲛⲁⲩ ⲉⲣⲱⲟⲩ ⲉⲩⲥⲁϫⲓ\nⲛⲉⲙ ⲛⲟⲩⲉⲣⲏⲟⲩ ⲉⲑⲃⲉ ϯⲛⲓϣϯ ⲙⲡⲁⲣⲣⲏⲥⲓⲁ ⲉⲧⲁϥⲁⲓⲥ ⲛⲉⲙⲱⲟⲩ ⲁϥⲓⲛⲓ\nⲛⲟⲩⲃⲓⲛⲁϫ ⲉϥϣⲟⲩⲓⲧ ⲁϥⲧⲏⲓϥ ⲙⲡⲓⲛⲓϣϯ ⲉⲧⲉⲛϧⲏⲧⲟⲩ ⲡⲉϫⲁϥ ⲛⲁϥ ϫⲉ\nⲙⲁϩ ⲡⲁⲓⲃⲓⲛⲁϫ ⲛϣⲱ ϩⲓⲧϥ ⲉϯϣⲓⲱ ϩⲓⲛⲁ ⲛⲧⲉⲛⲫⲁⲥ ⲡⲓⲱⲟⲩϣ ⲛⲧⲉⲛⲟⲩⲱⲙ.\nⲛⲑⲱⲟⲩ ⲇⲉ ⲉⲧⲁⲩⲥⲱⲧⲉⲙ ⲉⲑⲃⲉ ⲡⲓϣⲱ ⲁⲩⲉⲣ ϣⲉⲣϣⲓ ⲉⲩϫⲱ ⲙⲙⲟⲥ ϫⲉ\nⲁⲗⲏⲑⲱⲥ ⲁ ⲙⲁⲕⲁⲣⲓ ⲧⲁⲗⲟ ϧⲉⲛ ϯⲙⲉⲧⲙⲓⲙⲟⲥ ⲉϩⲟⲧⲉ ⲡⲓⲣⲏϯ ⲉⲧⲁϥϣⲟⲡ\nⲛⲉⲙⲁⲛ ϧⲉⲛ ⲡⲓⲕⲟⲥⲙⲟⲥ. ⲡⲁⲗⲓⲛ ⲟⲛ ⲡⲉϫⲁϥ ⲛⲱⲟⲩ ϫⲉ ⲫⲏ ⲉϯⲛⲁϫⲟϥ ⲛⲱⲧⲉⲛ ⲁⲣⲓⲧϥ. ⲛⲑⲱⲟⲩ ⲇⲉ ⲁⲩⲥⲱⲧⲉⲙ ⲛⲥⲱϥ ⲁⲩⲙⲁϩ ⲡⲓⲃⲓⲛⲁϫ ⲛϣⲱ ⲁⲩϩⲓⲧϥ\nⲉϯϣⲓⲱ ⲁϥⲉⲣ ⲟⲩⲱⲟⲩϣ ⲙⲫⲣⲏϯ ⲛⲟⲩⲱⲟⲩϣ ⲛⲥⲟⲩⲟ ⲉϥⲛⲟⲧⲉⲙ. ⲡⲓⲍ ⲇⲉ\nⲙⲙⲓⲙⲟⲥ ⲉⲧⲁⲩⲛⲁⲩ ⲉϯϣⲫⲏⲣⲓ ⲉⲧⲁⲥϣⲱⲡⲓ ⲉⲃⲟⲗϩⲓⲧⲉⲛ ⲡⲓϧⲉⲗⲗⲟ ⲉⲑⲟⲩⲁⲃ\nⲁⲃⲃⲁ ⲙⲁⲕⲁⲣⲓⲟⲥ ⲙⲡⲟⲩⲧⲁⲥⲑⲟ (-ⲙ︦ⲏ︦-) ⲉⲭⲏⲙⲓ ϫⲉ ⲁⲗⲗⲁ ⲁⲩⲉⲣⲁⲡⲟⲧⲁⲍⲉⲥⲑⲁⲓ ⲙⲡⲓⲕⲟⲥⲙⲟⲥ ⲁⲩⲉⲣ ⲙⲟⲛⲁⲭⲟⲥ ⲟⲩⲟϩ ⲁⲩⲉⲣ ϩⲱⲃ ⲉⲛⲓⲡⲣⲁⲝⲓⲥ\nⲛⲧⲉ ⲡⲓϧⲉⲗⲗⲟ ⲉⲑⲟⲩⲁⲃ ⲁⲃⲃⲁ ⲙⲁⲕⲁⲣⲓⲟⲥ.","english":"to him in this manner, they said to one another, \"Was it not said concerning him that he became a man of God? Behold, he is still in the same state as he was in the world with us, and we see no change in him except the manner in which he is with us in Rakoti.\" When Abba Macarius saw them speaking to one another about the great boldness he had shown with them, he brought a clean basin, placed it before the great one among them, and said to him, \"Fill this basin with chaff and set it on the fire so that we may bake a loaf and eat.\" When they heard about the chaff, they were amazed, saying, \"Truly, Macarius has advanced in the monastic life beyond the manner that was with us in the world.\" Again he said to them, \"He who will tell you, do it.\" They listened to him, filled the basin with chaff, set it on the fire, and it became a loaf like a loaf of wheat that is leavened. The monks, when they saw the miracle that had happened through the holy elder Abba Macarius, did not return to Egypt, but rather renounced the world, became monks, and practiced the deeds of the holy elder Abba Macarius.","structure":"dialogue","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲣⲁⲕⲟϯ","severity":"info","text":"Rakoti is the Coptic name for Alexandria, used here to contrast the monks' former worldly life with their current ascetic setting.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ⲙⲟⲛⲁⲭⲟⲥ","severity":"info","text":"The Greek loanword ⲙⲟⲛⲁⲭⲟⲥ (monachos) is rendered 'monk' per the pinned glossary; it appears here in the plural, describing the visitors who become monks after the miracle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲃⲓⲛⲁϫ","severity":"info","text":"A ⲃⲓⲛⲁϫ (binach) is a basin or bowl, likely of metal or pottery, used in domestic or liturgical settings; its cleanliness is emphasized here to underscore the miraculous transformation of chaff into bread.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a dialogue unit, marked by the exchange of speech between Abba Macarius and the visiting monks, culminating in a miracle that prompts their conversion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The miracle of chaff becoming bread echoes similar wonder-working episodes in Coptic hagiography, reinforcing Macarius's reputation as a holy man and model for monastic renunciation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲙⲡⲟⲩⲧⲁⲥⲑⲟ","severity":"caution","text":"The Coptic ⲙⲡⲟⲩⲧⲁⲥⲑⲟ (mpoutastho) is a Greek loanword (ἀποτάσσομαι) meaning 'renounce' or 'withdraw'; the text may be corrupt here, as the expected form would be ⲁⲩⲁⲡⲟⲧⲁⲍⲉⲥⲑⲁⲓ, but the sense is clear from context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the great one among them' (ⲡⲓⲛⲓϣϯ ⲉⲧⲉⲛϧⲏⲧⲟⲩ) is unspecified; it may refer to a leader of the visiting monks or to a senior figure in the community.","The phrase 'he who will tell you, do it' (ⲫⲏ ⲉϯⲛⲁϫⲟϥ ⲛⲱⲧⲉⲛ ⲁⲣⲓⲧϥ) is ambiguous: it could mean 'whoever tells you, do it' or 'the one who will tell you, do it,' but the context suggests a command to obey instructions."],"confidence":"high","notes":[{"kind":"structure","severity":"info","label":"dialogue","text":"Classified as dialogue from the Coptic cues."}]},{"i":24,"ref":"p24","source":"ⲁⲩϫⲟⲥ ⲇⲉ ⲟⲛ ⲉⲑⲃⲏⲧϥ ⲛⲑⲟϥ ⲡⲓⲇⲓⲕⲁⲓⲟⲥ ⲁⲃⲃⲁ ⲙⲁⲕⲁⲣⲓⲟⲥ ⲡⲓⲣⲉⲙ\nⲣⲁⲕⲟϯ ϫⲉ ⲁⲥϣⲱⲡⲓ ⲛⲟⲩⲥⲏⲟⲩ ⲙⲡⲉ ⲧⲫⲉ ϯ ⲛⲟⲩⲙⲟⲩ ⲛϩⲱⲟⲩ ϩⲓϫⲉⲛ\nⲡⲕⲁϩⲓ ⲟⲩⲟϩ ⲁ ⲟⲩⲙⲏϣ ⲛϥⲉⲛⲧ ⲛⲉⲙ ⲟⲩⲭⲁⲛⲥ ⲣⲱϥ ϣⲱⲡⲓ ϧⲉⲛ ⲛⲓⲕⲟⲓ ⲛⲧⲉ\nⲛⲓⲣⲱⲙⲓ. ⲁⲃⲃⲁ ⲧⲓⲙⲟⲑⲉⲟⲥ ⲇⲉ ⲡⲓⲁⲣⲭⲓⲉⲡⲓⲥⲕⲟⲡⲟⲥ ⲛⲧⲉ ⲣⲁⲕⲟϯ ⲁϥⲟⲩⲱⲣⲡ\nⲛϩⲁⲛ ⲣⲉⲙ ϩⲱⲃ ϩⲁ ⲁⲃⲃⲁ ⲙⲁⲕⲁⲣⲓⲟⲥ ⲉϥϯ ϩⲟ ⲉⲣⲟϥ ϫⲉ ⲁⲙⲟⲩ ⲉⲣⲁⲕⲟϯ\nⲧⲱⲃϩ ⲙⲫ︦ϯ︦ ⲉⲑⲣⲉ ⲟⲩⲙⲟⲩ ⲛϩⲱⲟⲩ ϣⲱⲡⲓ ⲛⲧⲉϥϧⲱⲧⲉⲃ ⲛⲛⲓϥⲉⲛⲧ ⲛⲉⲙ ⲛⲓⲭⲟⲛⲥ ⲣⲱϥ ⲟⲩⲟϩ ϧⲉⲛ ⲡϫⲓ ⲛⲑⲣⲟⲩⲑⲉⲧ ⲡⲉϥϩⲏⲧ ⲉⲛ ϩⲁⲛ ⲛⲓϣϯ ⲛϯ ϩⲟ\nⲁϥϣⲉ ⲛⲁϥ ⲛⲉⲙⲱⲟⲩ ⲉⲣⲁⲕⲟϯ ⲟⲩⲟϩ ⲉⲧⲁϥϧⲱⲛⲧ ⲉϯⲃⲁⲕⲓ ⲁ ⲟⲩⲛⲓϣϯ\nⲙⲙⲏϣ ⲓ ⲉⲃⲟⲗ ⲉϩⲣⲁϥ ⲛⲉⲙ ϩⲁⲛ ⲃⲁⲓ. ⲉⲧⲁϥⲫⲟϩ ⲇⲉ ⲉϯⲧⲉⲧⲣⲁⲡⲩⲗⲱⲛ ⲉⲧϧⲉⲛ ⲑⲙⲏϯ ⲛϯⲃⲁⲕⲓ ⲟⲩⲟϩ ⲛⲁϥⲧⲱⲃϩ ⲙⲫ︦ϯ︦ ϧⲉⲛ ⲡⲉϥϩⲏⲧ ϧⲉⲛ ⲟⲩⲛⲓϣϯ\nⲛϭⲱⲗⲕ. ⲉⲧⲁϥⲓ ⲇⲉ ϧⲁⲧⲉⲛ ⲧⲡⲩⲗⲏ ⲙ-(-ⲙⲑ-)ⲫⲣⲏ ⲁⲥⲉⲣ ϩⲏⲧⲥ ⲛϫⲉ ⲧⲫⲉ\nⲉⲑⲟϥⲧⲉϥ ⲛϩⲁⲛ ⲧⲉⲗⲧⲓⲗⲓ. ⲉⲧⲁϥⲓ ⲇⲉ ⲉϧⲟⲩⲛ ⲉϯⲉⲕⲕⲗⲏⲥⲓⲁ ⲁϥϣⲱⲡⲓ ⲛϫⲉ\nⲟⲩⲛⲓϣϯ ⲙⲙⲟⲩ ⲛϩⲱⲟⲩ ⲛⲉϩⲟⲟⲩ ⲃ︦ ⲛⲉⲙ ⲉϫⲱⲣϩ ⲃ︦ ⲉⲩϭⲟⲗⲕ ϩⲱⲥⲧⲉ ⲛⲧⲉ\nⲛⲓⲣⲱⲙⲓ ⲙⲉⲩⲓ ⲛⲱⲟⲩ ϫⲉ ⲉⲣⲉ ⲡⲓⲕⲁϩⲓ ⲛⲁⲥⲱϧⲉⲙ ⲛⲧⲉϥⲙⲟⲛⲙⲉⲛ ⲛⲧⲉⲛ\nⲡⲁϣⲁⲓ ⲛⲛⲓⲙⲟⲩ ⲛϩⲱⲟⲩ ⲉⲧϧⲉⲛ ⲡⲓⲁⲏⲣ. ⲡⲓϧⲉⲗⲗⲟ ⲇⲉ ⲡⲉϫⲁϥ ⲙⲡⲓⲁⲣⲭⲓ\nⲉⲡⲓⲥⲕⲟⲡⲟⲥ ϫⲉ ⲉⲧⲁⲣⲉⲧⲉⲛⲟⲩⲱⲣⲡ ⲛⲥⲱⲓ ⲉⲑⲃⲉ ⲟⲩ ⲛϩⲱⲃ ⲓⲉ ⲉⲑⲃⲉ ⲟⲩ ⲣⲱ\nⲁⲣⲉⲧⲉⲛⲑⲣⲓⲭⲱ ⲛⲥⲱⲓ ⲛⲧⲁⲣⲓ ⲁⲣⲉⲧⲉⲛⲉⲛⲧ ⲉⲡⲁⲓⲙⲁ. ⲟⲩⲟϩ ⲁ ⲛⲓⲙⲏϣ ⲉⲣ","english":"They also said concerning him, the righteous Abba Macarius of Alexandria, that there came a time when the heaven did not give rain upon the earth, and a multitude of locusts and caterpillars occurred in the houses of the people. Abba Timothy, the archbishop of Alexandria, sent some workmen to Abba Macarius, entreating him, saying, \"Come to Alexandria, pray to God that a rain of locusts and caterpillars may cease, and that the hearts of the people may be set at rest from the great fear.\"\n\nHe went with them to Alexandria, and when he entered the city, a great multitude came out to meet him with palm branches. When he reached the Tetrapylon in the middle of the city, he prayed to God in his heart with great earnestness. When he came near the gate of the sun, the heaven began to gather clouds. When he entered the church, there occurred a great rain of locusts for two days and two nights, so that the people thought that the earth would sink from the weight of the locusts in the air. The old man said to the archbishop, \"Why did you send for me, or why did you bring me to this place?\" And the multitudes","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲁⲣⲭⲓⲉⲡⲓⲥⲕⲟⲡⲟⲥ","severity":"info","text":"The title 'archbishop' (ⲁⲣⲭⲓⲉⲡⲓⲥⲕⲟⲡⲟⲥ) is used for Timothy of Alexandria, reflecting the late antique hierarchy where the bishop of the metropolis held primacy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ⲧⲉⲧⲣⲁⲡⲩⲗⲱⲛ","severity":"info","text":"The Tetrapylon (ⲧⲉⲧⲣⲁⲡⲩⲗⲱⲛ) was a four‑arched monument common in Roman cities, often at a central crossroads; its mention here locates the prayer scene in the urban heart of Alexandria.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ⲧⲫⲉ ⲉⲑⲟϥⲧⲉϥ ⲛϩⲁⲛ ⲧⲉⲗⲧⲓⲗⲓ","severity":"info","text":"The gathering of clouds (ⲧⲉⲗⲧⲓⲗⲓ) echoes the biblical motif of rain as divine response to prayer, as in 1 Kings 18:41–45 (Elijah) and the plagues of locusts in Exodus 10:12–15.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲉⲧⲁϥⲓ ⲇⲉ ϧⲁⲧⲉⲛ ⲧⲡⲩⲗⲏ ⲙ-(-ⲙⲑ-)ⲫⲣⲏ","severity":"info","text":"The narrative moves through a sequence of topographical markers: entering the city, reaching the Tetrapylon, approaching the 'gate of the sun', then entering the church, building suspense toward the miracle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ⲁⲃⲃⲁ ⲧⲓⲙⲟⲑⲉⲟⲥ","severity":"info","text":"Abba Timothy, archbishop of Alexandria (c. 380–385), is a historical figure; his appeal to Macarius for intercession against a plague of locusts is attested in later Coptic hagiographical tradition.","cites":[{"key":"ed:amelineau-monks.life-of-macarius-alexandria","label":"source edition: Life of Macarius Alexandria","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Amelineau%20Monks%20of%20Egypt%20OCR%20Results/Life%20of%20Macarius%20Alexandria%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲙ-(-ⲙⲑ-)ⲫⲣⲏ","severity":"caution","text":"The phrase 'gate of the sun' (ⲧⲡⲩⲗⲏ ⲙ-(-ⲙⲑ-)ⲫⲣⲏ) is textually uncertain; the Coptic shows a lacuna or scribal correction. It likely refers to a city gate oriented eastward, but the exact reading is conjectural.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'gate of the sun' (ⲧⲡⲩⲗⲏ ⲙ-(-ⲙⲑ-)ⲫⲣⲏ) is corrupt; the reading adopted assumes a compound with ⲙⲑⲣⲏ (of the sun).","The duration of the locust rain ('two days and two nights') may be symbolic or literal; the text does not clarify."],"confidence":"high","notes":[{"kind":"terminology","severity":"info","term":"ⲉⲡⲓⲥⲕⲟⲡⲟⲥ","text":"ⲉⲡⲓⲥⲕⲟⲡⲟⲥ → “bishop”. Standard rendering; first occurrence is noted here, the term recurs below."}]},{"i":25,"ref":"p25","source":"ⲟⲩⲱ ⲛⲁϥ ϫⲉ ⲉⲧⲁⲛⲉⲛⲕ ⲙⲛⲁⲓ ⲉⲑⲣⲉⲕⲧⲱⲃϩ ⲉⲑⲣⲉϥⲓⲛⲓ ⲙⲡⲓⲙⲟⲩ ⲛϩⲱⲟⲩ\nϩⲏⲡⲡⲉ ⲁϥⲓⲣⲓ ⲙⲡⲓⲛⲁⲓ ⲛⲉⲙⲁⲛ. ϯⲛⲟⲩ ⲁ ⲡⲓϩⲟⲩⲟ ⲣⲱϣⲓ ⲧⲱⲃϩ ⲟⲩⲛ ⲛⲧⲉ\nⲡⲓⲙⲟⲩ ⲛϩⲱⲟⲩ ϣⲉ ⲛⲁϥ ⲉⲃⲟⲗ ϩⲁⲣⲟⲛ ϫⲉ ⲛⲛⲉϥⲧⲁⲕⲟⲛ ⲧⲏⲣⲉⲛ ⲧⲉⲛⲛⲁⲙⲟⲩ ⲁⲛⲟⲛ ⲛⲉⲙ ⲛⲉⲛϣⲏⲣⲓ ⲛⲉⲙ ⲛⲉⲛⲧⲉⲃⲛⲱⲟⲩⲓ ⲛⲉⲙ ⲉⲛⲭⲁⲓ ⲛⲓⲃⲉⲛ ⲉⲧϣⲟⲡ ⲛⲁⲛ. ⲡⲓϧⲉⲗⲗⲟ ⲇⲉ ⲉⲑⲟⲩⲁⲃ ⲁⲃⲃⲁ ⲙⲁ-(-ⲛ̄-)ⲕⲁⲣⲓⲟⲥ ⲁϥⲧⲱⲃϩ ⲟⲩⲟϩ\nⲥⲁⲧⲟⲧϥ ⲁϥϫⲱⲣ ⲉⲃⲟⲗ ⲛϫⲉ ⲡⲓⲙⲟⲩ ⲛϩⲱⲟⲩ. ϧⲉⲛ ϯⲟⲩⲛⲟⲩ ⲁⲥⲭⲁ ⲧⲟⲧⲥ\nⲛϫⲉ ⲧⲫⲉ ⲉⲃⲟⲗϩⲓⲧⲉⲛ ⲡⲓϩⲙⲟⲧ ⲛⲧⲉ ⲫ︦ϯ︦ ⲛⲉⲙ ⲛⲓϣⲗⲏⲗ ⲛⲧⲉ ⲫⲏ ⲉⲑⲟⲩⲁⲃ\nⲁⲃⲃⲁ ⲙⲁⲕⲁⲣⲓⲟⲥ. ⲧⲟⲧⲉ ⲁ ⲛⲓϩⲉⲗⲗⲏⲛⲟⲥ ⲛⲧⲉ ⲣⲁⲕⲟϯ ⲱϣ ⲉⲃⲟⲗ ⲉⲩϫⲱ\nⲙⲙⲟⲥ ϫⲉ ⲟⲩⲙⲁⲅⲟⲥ ⲓ ⲉϧⲟⲩⲛ ϧⲉⲛ ϯⲡⲩⲗⲏ ⲛⲧⲉ ⲫⲣⲏ ⲟⲩⲟϩ ⲙⲡⲉ ⲡⲓⲇⲓⲕⲁⲥⲧⲏⲥ ⲉⲙⲓ. ⲁⲃⲃⲁ ⲙⲁⲕⲁⲣⲓⲟⲥ ⲇⲉ ⲁϥⲉⲣ ⲅ̄ ⲛⲉϩⲟⲟⲩ ⲙⲙⲁⲩ ⲁϥⲧⲁⲗϭⲟ ⲛϩⲁⲛ\nⲙⲏϣ ⲛⲣⲱⲙⲓ ⲙⲙⲁⲩ ⲉⲩϣⲱⲛⲓ ⲛⲉⲙ ϩⲁⲛ ⲟⲩⲟⲛ ⲉⲩϣⲏⲗ ⲉⲃⲟⲗ ⲛⲉⲙ ϩⲁⲛ\nⲕⲉⲙⲏϣ ⲛⲥⲙⲟⲧ ⲛϣⲱⲛⲓ ϧⲉⲛ ⲡⲓⲅ̄ ⲛⲉϩⲟⲟⲩ ⲉⲧⲁϥⲁⲓⲧⲟⲩ ϧⲉⲛ ⲣⲁⲕⲟϯ ϩⲟⲧⲉ\nⲉⲧⲁϥⲓ ⲉⲙⲁⲩ ⲉⲃⲟⲗϧⲉⲛ ⲡϣⲁϥⲉ. ⲫⲁⲓ ⲇⲉ ⲁϥϣⲱⲡⲓ ⲉⲃⲟⲗϩⲓⲧⲉⲛ ⲫ︦ϯ︦ ϩⲓⲛⲁ\nⲛⲧⲉ ⲟⲩⲙⲏϣ ⲟⲩϫⲁⲓ ⲟⲩⲟϩ ⲛⲧⲉϥϯ ⲙⲡⲓⲙⲟⲩ ⲛϩⲱⲟⲩ ⲙⲫⲏ ⲉⲑⲟⲩⲁⲃ ⲁⲃⲃⲁ\nⲙⲁⲕⲁⲣⲓⲟⲥ ⲛϩⲙⲟⲧ. ⲟⲩⲟϩ ⲙⲉⲛⲉⲛⲥⲁ ⲛⲁⲓ ⲁϥⲓ ⲉⲃⲟⲗϧⲉⲛ ⲣⲁⲕⲟϯ ⲁϥⲧⲁⲥⲑⲟϥ ⲉϣⲓⲏⲧ ⲛⲕⲉⲥⲟⲡ ϧⲉⲛ ϯϫⲟⲙ ⲛⲧⲉ ⲫϯ. ⲛⲁⲣⲉ ⲛⲓⲥⲛⲏⲟⲩ ϫⲱ ⲙⲙⲟⲥ ⲛⲁϥ\nⲡⲉ ϫⲉ ⲡⲉⲛⲓⲱⲧ ⲁⲕϩⲱⲗ ⲉⲣⲁⲕⲟϯ ⲛⲑⲟϥ ⲇⲉ ⲡⲉϫⲁϥ ⲛⲱⲟⲩ ϫⲉ (-ⲛⲁ-)","english":"people, saying, \"We have been afflicted, and we have come to you to pray that you might bring the death of the locusts.\" Behold, he did this thing for us. Now the majority of them prayed that the death of the locusts might go away from us, so that it would not destroy all of us, and we would die, we and our children and our cattle and all the things that belong to us. But the holy old man Abba Macarius prayed, and immediately the death of the locusts went away. In that hour the heaven gave rain through the grace of God and the prayers of the holy one, Abba Macarius. Then the pagans of Rakoti cried out, saying, \"A magician has entered through the gate of the sun, and the judge did not know.\" But Abba Macarius spent three days there, healing many people there who were sick, and many who were possessed, and many other kinds of illnesses in the three days that he spent in Rakoti after he had come there from the desert. This happened through God so that many might be saved and that he might give the death of the locusts as a gift to the holy Abba Macarius. And after these things he came out of Rakoti and went to the monastery of Shiet again by the power of God. The brothers used to say to him, \"Our father, you have gone to Rakoti.\" But he said to them, \"I have not.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲟⲩⲙⲁⲅⲟⲥ","severity":"info","text":"The pagans call Macarius a magus (ⲟⲩⲙⲁⲅⲟⲥ), a term that in Coptic hagiography typically denotes a sorcerer or antagonist; here it is polemically inverted to show the saint's power as divine grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"Rakoti (ⲣⲁⲕⲟϯ) is the Coptic name for Alexandria, derived from the Egyptian village that preceded the Greek city. The 'gate of the sun' likely refers to the Sun Gate, a known topographical feature of late antique Alexandria.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The motif of a holy man ending a plague of locusts through prayer is a common hagiographic topos; this episode parallels similar accounts in the lives of other desert fathers, such as Macarius the Egyptian.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from the locust plague and rain miracle to Macarius's healing ministry in Alexandria, then to his return to Shiet; the brothers' question and his denial form a narrative closure that underscores his humility.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Coptic text at the end is broken off mid-sentence (ⲡⲉϫⲁϥ ⲛⲱⲟⲩ ϫⲉ (-ⲛⲁ-)), and the English draft supplies 'I have not' as a completion; the exact wording of Macarius's denial is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'gate of the sun' (ⲧⲡⲩⲗⲏ ⲛⲧⲉ ⲫⲣⲏ) may be a literal translation of a Greek toponym or a symbolic reference; its exact referent in Alexandria is unclear.","The final sentence is truncated; the Coptic breaks off at ⲛⲁ, leaving the saint's response incomplete."],"confidence":"high","notes":[{"kind":"terminology","severity":"info","term":"ⲙⲁⲅⲟⲥ","text":"ⲙⲁⲅⲟⲥ → “magus”. In the Nativity narratives the plural names the visitors from the east; elsewhere the singular is a sorcerer, often an antagonist of an apostle."},{"kind":"homonym","severity":"caution","term":"ⲙⲁⲅⲟⲥ","text":"ⲙⲁⲅⲟⲥ carries more than one sense (sorcerer, astrologer); this passage takes it as “magus”. The choice is the translator's, not a lexical given."}]},{"i":26,"ref":"p26","source":"ⲛⲁϩϯ ⲉⲣⲟⲓ ⲛⲓⲥⲛⲏⲟⲩ ϫⲉ ⲟⲩⲇⲉ ⲥⲧⲩⲗⲟⲥ ⲟⲩⲇⲉ ⲁⲅⲟⲣⲁ ⲙⲡⲓⲛⲁⲩ ⲉⲟⲩⲟⲛ\nⲙⲙⲱⲟⲩ ⲟⲩⲇⲉ ⲙⲡⲓⲛⲁⲩ ⲉⲡϩⲟ ⲛϩⲗⲓ ⲛⲣⲱⲙⲓ ⲉⲃⲏⲗ ⲉⲡⲓⲁⲣⲭⲓⲉⲡⲓⲥⲕⲟⲡⲟⲥ\nⲙⲙⲁⲩⲁⲧϥ ⲛⲁⲣⲉ ⲛⲓⲙⲏϣ ϩⲟϫϩⲉϫ ⲙⲙⲟⲓ ⲡⲉ ⲉⲙⲁϣⲱ ⲉⲩⲕⲱϯ ⲉⲣⲟⲓ ⲁⲛⲟⲕ\nⲇⲉ ⲁⲓⲭⲁⲥ ϧⲉⲛ ⲡⲁϩⲏⲧ ⲉϣⲧⲉⲙϥⲁⲓ ⲛⲛⲁⲃⲁⲗ ⲉⲡϣⲱⲓ ⲉϫⲟⲩϣⲧ ⲉϩⲗⲓ ϩⲓϫⲉⲛ\nⲡⲕⲁϩⲓ ϩⲓⲛⲁ ⲛⲧⲁϣⲧⲉⲙϯ ϩⲗⲓ ⲛⲗⲱⲓϫⲓ ⲛⲛⲁⲃⲁⲗ.\nϯⲛⲁⲕⲏⲛ ⲉⲣⲟⲓ ϣⲁ ⲙⲛⲁⲓ ⲉⲑⲃⲉ ⲛⲓϩⲃⲏⲟⲩⲓ ⲛⲧⲉ ⲁⲃⲃⲁ ⲙⲁⲕⲁⲣⲓⲟⲥ. ⲛⲉ\nⲟⲩⲡⲁⲓⲣⲏϯ ⲟⲩⲛ ⲡⲉ ⲡⲓϫⲱⲣⲓ ⲛⲧⲉⲗⲉⲓⲟⲥ ϧⲉⲛ ⲟⲩⲙⲉⲑⲙⲏⲓ ⲁⲃⲃⲁ ⲙⲁⲕⲁⲣⲓⲟⲥ ⲛϣⲟⲩⲙⲉⲛⲣⲓⲧϥ ⲛⲉ ⲟⲩⲣⲉⲙ ⲣⲁⲩϣ ⲡⲉ ⲙⲫⲣⲏϯ ⲙⲙⲱⲩⲥⲏⲥ ⲉϥⲟⲓ ⲇⲉ\nⲛⲥⲡⲟⲩⲇⲁⲓⲟⲥ ⲉⲡⲓϩⲟⲩⲟ ⲛⲁϥϯ ⲭⲟϩ ⲇⲉ ⲛⲛⲓϧⲉⲗϣⲓⲣⲓ ⲉⲑⲣⲟⲩⲟϩⲓ ⲉⲣⲁⲧⲟⲩ\nϧⲉⲛ ϯⲁⲣⲉⲧⲏ ⲉϥϫⲱ ⲙⲙⲟⲥ ⲛⲱⲟⲩ ϫⲉ ⲁⲛⲟⲕ ⲙⲡⲓⲭⲁ ⲧⲟⲧ ⲉⲃⲟⲗ ⲉⲛⲉϩ\nⲟⲩⲇⲉ ⲙⲡⲓϧⲓⲥⲓ ϧⲉⲛ ϯⲁⲥⲕⲏⲥⲓⲥ ⲛⲁϥⲟⲓ ⲇⲉ ⲡⲉ ⲛϣⲟⲩⲙⲉⲛⲣⲓⲧϥ ⲙⲡⲉⲙⲑⲟ\nⲛⲟⲩⲟⲛ ⲛⲓⲃⲉⲛ ⲉϥⲟⲓ ⲛⲛⲁⲏⲧ ⲉⲙⲁϣⲱ. ⲁⲩϫⲟⲥ ⲇⲉ ⲟⲛ ⲉⲑⲃⲏⲧϥ ϫⲉ ⲁⲣⲉⲧⲏ\nⲛⲓⲃⲉⲛ ⲉⲧⲁϥⲛⲁⲩ ⲉⲣⲱⲟⲩ ⲁϥⲁⲓⲧⲟⲩ ⲧⲏⲣⲟⲩ (ⲛⲃ) ⲛⲉⲙ ⲛⲏ ⲟⲛ ⲉⲧⲁϥⲥⲱⲧⲉⲙ ⲉⲑⲃⲏⲧⲟⲩ. ⲛⲁⲓⲟⲩⲱϣ ⲇⲉ ⲟⲩⲛ ⲡⲉ ⲱ ⲛⲁⲙⲉⲛⲣⲁϯ ⲉϫⲱ ⲛⲟⲩⲙⲏϣ\nⲛⲱⲧⲉⲛ ⲉⲑⲃⲉ ⲁⲃⲃⲁ ⲙⲁⲕⲁⲣⲓⲟⲥ ⲛⲁⲓ ⲇⲉ ⲛⲉ ⲛⲏ ⲉⲧⲁⲓϣϫⲉⲙϫⲟⲙ ⲛⲧⲁϩⲱⲟⲩ\nⲛⲧⲁϥ ϩⲁⲛ ⲕⲟⲩϫⲓ ⲉⲙⲁϣⲱ ⲛⲉ ϧⲉⲛ ⲛⲉϥⲡⲟⲗⲓⲧⲉⲓⲁ ⲛⲉⲙ ⲛⲉϥⲁⲥⲕⲏⲥⲓⲥ ⲛⲉ\nⲁϥⲉⲣ ϧⲉⲗⲗⲟ ⲇⲉ ⲡⲉ ⲉϥϫⲏⲕ ⲉⲃⲟⲗ. ⲡⲓⲉϩⲟⲟⲩ ⲇⲉ ⲛⲧⲉ ⲡⲉϥϫⲱⲕ ⲉⲃⲟⲗ ⲁϥⲙⲧⲟⲛ ⲙⲙⲟϥ ⲛⲥⲟⲩ ⲥ ⲙⲡⲓⲁⲃⲟⲧ ⲡⲁϣⲟⲛⲥ.","english":"Believe me, my brethren, that I saw neither a column nor a marketplace at that time, nor did I see the face of any man except the archbishop alone. The crowds were pressing upon me greatly, surrounding me, but I placed it in my heart that I would not lift my eyes upward to look upon anyone on the ground, so that I might give no occasion for my eyes to wander.\n\nI will continue concerning the deeds of Abba Macarius. For in this manner, then, is the strength of the perfect one in truth. Abba Macarius, the beloved, was a man of joy, like Moses. He was diligent above all, giving zeal to the young men that they might stand in virtue, saying to them, \"I have never let my hand fall idle, nor have I labored in asceticism.\" He was beloved in the presence of all, being very compassionate. It was also said concerning him that every virtue which he saw, he accomplished all of them, and also those which he heard about. I wish, then, O my beloved, to speak many things to you concerning Abba Macarius. These are the things which I have been able to gather, a few indeed, from his practices and his asceticisms. He became an elder, being perfect. The day of his perfection, he rested on the sixth of the month of Pashons.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ⲁⲃⲃⲁ ⲙⲁⲕⲁⲣⲓⲟⲥ","severity":"info","text":"The Coptic uses the Greek-derived title ⲁⲃⲃⲁ (Abba) before the name, a standard honorific in monastic literature. The English draft retains 'Abba Macarius' as per the pinned glossary.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ⲡⲁϣⲟⲛⲥ","severity":"info","text":"The month ⲡⲁϣⲟⲛⲥ (Pashons) corresponds to April–May in the Coptic calendar. The date 'sixth of Pashons' marks the traditional commemoration of Macarius of Alexandria's death.","cites":[{"key":"ed:amelineau-monks.life-of-macarius-alexandria","label":"source edition: Life of Macarius Alexandria","url":"https://raw.githubusercontent.com/CopticScriptorium/OCR/main/Amelineau%20Monks%20of%20Egypt%20OCR%20Results/Life%20of%20Macarius%20Alexandria%20Results/complete.txt"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ⲙⲫⲣⲏϯ ⲙⲙⲱⲩⲥⲏⲥ","severity":"info","text":"The comparison of Macarius to Moses (ⲙⲱⲩⲥⲏⲥ) is a hagiographic topos, likening the monk's leadership and joy to that of the biblical lawgiver. This echoes a common motif in Coptic monastic encomia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a first-person narrative (the speaker's ascetic practice) to a third-person encomium of Macarius, concluding with a notice of his death. This structural pivot is typical of Coptic hagiographic conclusions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲁⲛⲟⲕ ⲙⲡⲓⲭⲁ ⲧⲟⲧ ⲉⲃⲟⲗ","severity":"caution","text":"The Coptic phrase 'I have never let my hand fall idle' is ambiguous: it may mean Macarius never ceased manual labor, or it may be a rhetorical denial of idleness. The English draft takes the former, but the syntax allows either.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ⲁⲛⲟⲕ ⲙⲡⲓⲭⲁ ⲧⲟⲧ ⲉⲃⲟⲗ' could be read as a claim of never ceasing work or as a denial of ever being idle; the context of ascetic practice favors the former.","The identity of the first-person speaker in the opening lines is not explicitly named; it may be a disciple or the hagiographer, but the text does not clarify."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"ⲙⲁⲣⲉⲛϩⲱ ⲉⲣⲟⲛ ϣⲁ ⲡⲁⲓⲙⲁ ⲉⲑⲃⲉ ⲛⲓϩⲃⲏⲟⲩⲓ ⲛϣⲫⲏⲣⲓ ⲡⲧⲉ ⲡⲓⲁⲅⲓⲟⲥ\nⲁⲃⲃⲁ ⲙⲁⲕⲁⲣⲓⲟⲥ ⲡⲓⲣⲉⲙ ⲣⲁⲕⲟϯ ⲉⲁⲛϩⲱ ⲉⲣⲟⲛ ϣⲁ ⲡⲁⲓⲙⲁ ⲙⲏⲡⲟⲧⲉ ⲛⲧⲉ\nⲡⲓⲥⲁϫⲓ ⲁϣⲁⲓ ⲉⲡⲓϩⲟⲩⲟ ⲥⲉⲣⲱϣⲓ ⲅⲁⲣ ⲛϫⲉ ⲛⲏ ⲉⲧⲁⲛϫⲟⲧⲟⲩ ⲉⲟⲩϩⲏⲩ ⲛⲛⲏ\nⲉⲧⲥⲱⲧⲉⲙ ⲟⲩⲟϩ ⲛⲥⲉⲁⲓⲧⲟⲩ ϩⲟⲡⲱⲥ ⲛⲥⲉϣⲁϣⲛⲓ ⲉⲡⲓⲙⲉⲣⲟⲥ ⲛⲉⲙ ⲡⲓⲕⲗⲏⲣⲟⲥ\nⲛⲧⲉ ⲡⲁⲓϫⲱⲣⲓ ⲁⲗⲏⲑⲱⲥ ⲁⲃⲃⲁ ⲙⲁⲕⲁⲣⲓⲟⲥ ⲡⲓⲣⲉⲙ ⲣⲁⲕⲟϯ ⲙⲁⲗⲗⲟⲛ ⲇⲉ\nⲡⲓⲣⲉⲙ ⲓⲗ︦︦︦︦ⲏ︦ⲙ︦ ⲛⲧⲉ ⲧⲫⲉ ⲧⲡⲟⲗⲓⲥ ⲛⲛⲏ ⲉⲧⲟⲩⲛⲟϥ ⲧⲏⲣⲟⲩ ϧⲉⲛ ⲡⲓϩⲙⲟⲧ ⲛⲉⲙ\nⲛⲓⲙⲉⲧϣⲉⲛ ϩⲏⲧ ⲛⲉⲙ ϯⲙⲉⲧⲙⲁⲓ ⲣⲱⲙⲓ ⲛⲧⲉ ⲡⲉⲛⲟ︦ⲥ︦ ⲟⲩⲟϩ ⲡⲉⲛⲥⲱⲧⲏⲣ ⲓ︦ⲏ︦ⲥ︦\nⲡⲭ︦ⲥ︦ ⲫⲁⲓ ⲉⲧⲉ ⲡⲓⲱⲟⲩ ⲫⲱϥ ⲡⲉ ϣⲁ ⲉⲛⲉϩ ⲛⲧⲉ ⲛⲓⲉⲛⲉϩ ⲧⲏⲣⲟⲩ ⲁⲙⲏⲛ.","english":"Let us stop here concerning the wondrous deeds of the holy abba Macarius of Alexandria. Let us stop here, lest the discourse become too lengthy. For those things which we have recounted in brief to those who hear are sufficient, and they are not to be taken as though they were the full portion and the clergy of this place. Truly, abba Macarius of Alexandria, or rather, the citizen of the heavenly Jerusalem, the city of all those who rejoice in the grace and the virtues and the philanthropy of our Lord and Savior Jesus Christ, whose is the glory forever and ever, amen.","structure":"doxology","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ⲙⲁⲣⲉⲛϩⲱ ⲉⲣⲟⲛ ϣⲁ ⲡⲁⲓⲙⲁ","severity":"info","text":"The repeated formula 'let us stop here' marks the doxological close of the work, a standard hagiographic ending that breaks off the narrative to offer praise.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲁⲃⲃⲁ","severity":"info","text":"The title 'Abba' is retained from the Coptic as a fixed honorific for Macarius, reflecting the Greek/Syriac form of address used in monastic circles.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ⲁⲙⲏⲛ","severity":"info","text":"The final 'amen' is a transliterated Hebrew liturgical closing, left untranslated in the Coptic doxology as is conventional.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ⲡⲓⲣⲉⲙ ⲓⲗ︦︦︦︦ⲏ︦ⲙ︦ ⲛⲧⲉ ⲧⲫⲉ","severity":"info","text":"Macarius is called 'the citizen of the heavenly Jerusalem,' a spiritual epithet that contrasts his earthly Alexandrian origin with an idealized celestial city, common in Coptic hagiography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ⲡⲓⲕⲗⲏⲣⲟⲥ ⲛⲧⲉ ⲡⲁⲓϫⲱⲣⲓ","severity":"info","text":"The mention of 'the clergy of this place' suggests the text was read or performed in a monastic or ecclesiastical setting, where the audience included local clergy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ⲛⲓϩⲃⲏⲟⲩⲓ ⲛϣⲫⲏⲣⲓ","severity":"caution","text":"The phrase 'wondrous deeds' (ⲛⲓϩⲃⲏⲟⲩⲓ ⲛϣⲫⲏⲣⲓ) is a standard hagiographic trope; the Coptic text may be corrupt or abbreviated here, as the doxology breaks off abruptly without a full summary of the miracles.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Coptic phrase ⲛⲥⲉⲁⲓⲧⲟⲩ ϩⲟⲡⲱⲥ is ambiguous: it may mean 'they are not to be taken as though' (as in the English draft) or 'they are not to be read as if'; the reading adopted follows the sense of a warning against overinterpretation.","The lacuna in ⲓⲗ︦︦︦︦ⲏ︦ⲙ︦ is a scribal abbreviation for Jerusalem; the exact expansion is uncertain but the context supports 'Jerusalem.'"],"confidence":"high","notes":[{"kind":"structure","severity":"info","label":"doxology","text":"Classified as doxology from the Coptic cues."},{"kind":"terminology","severity":"info","term":"ⲁⲙⲏⲛ","text":"ⲁⲙⲏⲛ → “amen”. Transliterated Hebrew, left untranslated in the liturgy and in the doxologies that close a homily."}]}]}