Coptic stelae from El-Salam School Museum

Heritage Studies

Vol. 1, Issue 1, pp. 19-25

Published: June 2025

ID : QALAMOS.1.1.6.2025.002

DOI : 10.5281/zenodo.18435550

from El-Salam School Museum

Rudeina Bayoumi

rb1172@fayoum.edu.eg

PhD candidate, Faculty of Archaeology, Fayoum University, Cairo, Egypt.

This article republishes two stelae from the El-Salam School museum

collection at Asyut (Tiggart Library collection). Although the museum

remains relatively unknown to scholars, it houses objects of considerable

scholarly significance. While no documentation exists to confirm the exact

provenance of these stelae, stylistic and epigraphic analysis suggests they

likely originated from the Wadi Sarga and Bawit regions of Asyut, as

evidenced by their distinctive artistic and textual features.

Conflict of Interest: None declared

Funding: Not applicable

Author(s) Contributions:

Author 1. Rudeina Bayoumi

Received: Feb 1, 2025

Accepted: April 15, 2025

Published: June 30, 2025

Coptic stelae from El-Salam School Museum

1. Introduction

These two stelae are part of the collection of Tiggart Library in El-Salam school, formerly

known as Asyut Mission College of the United Presbyterian Church of North America at Asyut.

While previously published with translations, that publication did not include museum

inventory numbers (Wagner & Coquin, 1971, pp. 170-172). The republication of these stelae

represents a part of a series of publications devoted to the comprehensive documentation and

critical reassessment of the museum’s Coptic objects, both published and unpublished

(Bayoumi, 2023, pp.19-32). Regrettably, findspot and circumstances of discovery are not

recorded, and the museum register does not include any information about the provenance of

these stelae. It is important to clarify that these collections housed in the museum derive from

multiple sources. Some of them were discovered in the excavation by Blackman at Meir

(Blackman, 1914, pp. 268-274), and another part of these by Sir Flinders Petrie (1907) at Deir

Rifeh. Moreover, the well-known collectors in Asyut, Sami Gabra, and Sayed Pasha Khashaba

donated additional items to the library before the revolution of 1952 A.D (Kamal, 1911 - 1915).

After the revolution, the library provided its collection to the Antiquities Service. This library

conserves amongst its collection a small group of Coptic objects, most of which have not been

published yet; two of which will be republished here are classified as epitaphs in the register

of the museum, namely: TL 366 and TL 367. The stelae have two register numerals: the older

number written in English numerals within black ink, which could be the excavation number

or its number on an old register, and the modern register number, which was added after 1991

A.D, with Arabic numerals in blue ink on the top of the stela. The collection’s current register

follows the latter numbering system.

2. Stela TL 366

The present stela is generally well-preserved. It has a conventional square form, made of

marble, and its dimensions are 30 × 33 × 2.5 cm. The surface has been smoothed, and the back

has been left uneven. The writing is very regular; the text is engraved. The first line of the texts

has an engraved line under the cross and

, and it is interesting that this line extended into

the first letter of

ⲁⲛⲟⲩⲡ

. The text is written in 8 lines in the Sahidic dialect with a single

appearance of the Lycopolitan feature in l. 2

ⲉⲕⲁⲣⲟⲉⲓⲥ.

The first five lines are written in regular

incised uncials, approximately 3.5 cm high, while the last three lines appear in reduced-size,

inconsistent script. It mentions a group of four people (Papa Apollo, his brother Victor, and

David) and their mother, but her name was not preserved.

The text started with an acclamation to Apa Anoup followed by the petition formula

ⲣⲟⲉⲓⲥ

(watch over), which

demonstrates usage within supplicatory inscriptions pertaining to

commemorate living persons rather than commemorative funerary contexts. These

inscriptions, often placed on door lintels and other architectural elements, refer to residents of

the monastery or the respective buildings. Such examples have been attested on architectural

lintels from Bawit and Saqqara (Wietheger 1992, pp.157-159). Epigraphic evidence from Wadi

Sarga documented a clear reference to a contemporary monastery inmate (P. Sarga 67).

The known documented texts containing the petition formula

ⲣⲟⲉⲓⲥ

on stelae from Wadi Sarga

(P. Sarga 67, 68, 69, 70, 73), or which were attested on a cloth fragment from a burial site at

Akhmim (Mallon 1948, p. 2872), likewise lack both date and mortuary formulae. Therefore,

the absence of these essential funerary elements renders their identification as grave

inscriptions problematic and uncertain.

Rudeina Bayoumi

Limestone Asyut (Wadi Sarga?)

TL 366 (Fig. 1) 6

ⲁⲡⲁ ⲁⲛⲟ-

ⲩⲡ: ⲉⲕⲁⲣⲟ-

ⲉⲓⲥ ⲉ ⲡⲡⲁⲡⲁ

ⲁⲡⲗⲱ ⲙⲛ

ⲡⲉϥⲥⲟⲛ

ⲃⲓⲕⲧⲱⲣ ⲙⲛ

ⲇⲁⲩⲉⲓⲇ ⲙⲛ ⲧⲉⲩ

Apa Anup, may you watch over Papa Apollo and his brother Victor and David, and their

ⲉⲕⲁⲣⲟⲉⲓⲥ

the verbal prefix

future written in Lycopolitan

1961, p. 54; Chaine, 1934, p. 72). A parallel for this formula preceded by an invocation to Apa

Apollo, recorded in a letter from the monastery of Apa Apollo at Bawit (P. Mon.Apollo 17).

ⲡⲡⲁⲡⲁ

is a clerical title widely attested

preceded by the definite article

Wipszycka, 1994, pp. 23-27) as an equivalent to the Greek noun Papas παπάς (Tudor, 2011,

p.193). This title, held by bishops and priests, denotes a genuine ecclesiastical role rather than

a merely honorary. This title, prevalent across Middle Egypt, the Fayyum, and Nitria, does not

appear in the south (Crum, 1922, p.85).

constitutes as an abbreviated form of

ⲁⲡⲟⲗⲗⲱ

(P. Mon.Apollo 25, KSB I 419, KSB

I 792, KSB I 358). Other attestations demonstrate variant forms: include

ⲁⲡⲟⲗⲱ

KSB I 355), missing one

ⲁⲡⲱⲗⲱ

(KSB I 790) with different vowel arrangements.

ⲡⲉϥⲥⲟⲛ

the overline appears on the

was corrected by the scribe in the letter

l. 8 Three vertical dots as a punctuation appeared after

followed by Amen (c.f Wagner

& Coquin, 1971, p. 172).

Coptic stelae from El-Salam School Museum

Figure 1 Stela (TL.366). © R. Bayoumi, July 2021.

3. Stela TL 367

This stela represents the middle-left-hand part of an epitaph, carved in limestone and measuring

roughly 30.2 × 17.2 × 7 cm. It is inscribed with eight lines written in the Sahidic dialect. The

script is a rather carefully incised and well-ruled upright uncial, clearly legible. Unfortunately,

the inscriptions are in a very poor condition, more than half of the stela is missing, and only

the first words of the middle lines are partly preserved. It seems that the missing part on the

right side was cut straight with a sharp tool (fig. 3), indicating that the stela was reused for

another purpose (Pirelli, 2014, pp. 441-454). The engraved letters preserve traces of the

original red inlaid colour. It is noted here that the scribe used punctuation after titles and saints’

names; he graved three vertical dots; there is an identical model of epitaphs with the same

formula and punctuation from Bawit with three dots (Hall, 1905, pp. 143-144), and other

examples used punctuation of two dots (colon) (Bell & Crum, 1922, 82). Through following a

hypothetical reconstruction, it seems that the text belongs to the type of litanies (Benigni,

1899). It is a particular formula that could be a common invocation of liturgical origin (Cabrol,

1930, p. 1540). The model of this invocation is (The trinity, heavenly (angels), biblical (Adam,

Eve, Mary, patriarchs, prophets, and apostles), martyrs (occasionally with confessors),

founders of monasteries, lesser-known monastic figures, and ultimately the name of the monk

for whom the text was written for him as follows:

+ ⲡⲓⲱⲧ ⲡϣⲏⲣⲉ ⲡⲉⲡⲛⲁ ⲉⲧⲟⲩⲁⲁϥ ⲡⲉⲛⲓⲱⲧ ⲙⲓⲭⲁⲏⲗ ⲙⲛ ⲅⲁⲃⲣⲓⲏⲗ ⲧⲉⲙⲙⲁⲩ ⲙⲁⲣⲓⲁ ⲡϫⲟⲩⲧⲁϥⲧⲉ

ⲙⲡⲣⲉⲥⲃⲏⲧⲉⲣⲟⲥ ⲡⲉⲛⲓⲱⲧ ⲁⲇⲁⲙ ⲧⲉⲙⲙⲁⲩ ⲍⲱⲏ ⲙⲉ ⲛⲉⲩϣⲏⲣⲉ ⲧⲏⲣⲟⲩ ⲛⲧⲓⲕⲉⲟⲥ ⲛⲉⲛⲓⲟⲧⲉ ⲛⲁⲡⲟⲥⲧⲟⲗⲟⲥ

ⲛⲉⲛⲓⲟⲧⲉ ⲙⲙⲁⲣⲧⲉⲣⲟⲥ

(SB Kopt. I 793).

This litany is usually used to commemorate a deceased, and it was widely spread in middle

Egypt (from Saqqara to Esna), especially in epitaphs of the monastic centres at Asyut (Bawit,

Manqabad, Dayr al-Bala’iza, Dayr al-Ganadla, and Wadi Sarga). These litanies were also

attested in Abydos stelae (Van der Vliet, 2020, pp. 205-228). It is followed by an invocation

to a long list of holy monastic figures and a typical group of local saints. (Tudor, 2011, pp.188-

193) It seems that the formula is not entirely obligatory, so there are variations in the presence

Rudeina Bayoumi

and absence of its elements and their sequence, and it’s due to the wish of the dedicators and

the accuracy of the sculptors (Bell & Crum, 1922, p. 58)

TL 367 Asyut (Bawit?)

Marble (fig. 2,3) 7

ⲛⲉⲛⲓ]oⲧⲉ ⲛⲁⲡⲟ[ⲥⲧⲟⲗⲟⲥ

ⲙⲛ ⲛ]ⲉⲡⲣⲟⲫⲩⲧ[ⲏⲥ . . .

. . . ]ⲥ ⁝ ⲛⲁⲛⲁ[ⲭⲱⲣⲓⲧⲏⲥ

. . . ⲁ]ⲡⲁ ⲁⲡⲟⲗⲱ[ . . .

. . . ]ⲁⲡⲁ ⲫⲓⲃ ⁝ [ . . .

. . .] ⲁⲡⲁ ϩⲉⲣⲙ [ . . .

. . .ⲁⲡⲁ ⲡϣⲙ]ⲛⲟⲩⲧⲉ⁝ ⲁ[ . . .

. . . ]ⲙⲁⲣⲧ[ⲩⲣⲟⲥ

1. ἀπόστολος 2. προφήτης 3. ἀναχωρητής 6. Wagner & Coquin

Ϩⲉⲣⲙⲓⲛⲉ

8. Μάρτυρας

…… our fath]ers the ap[ostles, …... and the] prophe[ts, ..…. ] the ana[chorites, …... Ap]a

Apollo [ …… ] Apa Phib [ ..…. A]pa Herm [ ……Apa Pshm]noute, A[pa……]martyrs[......

l. 1-3 According to what was shown previously

, oⲧⲉ ⲛⲁⲡⲟ

could be interpreted as

ⲛⲉⲛⲓⲟⲧⲉ

ⲛⲁⲡⲟⲥⲧⲟⲗⲟⲥ

ⲡⲣⲟⲫⲩⲧ

is a part of the word

ⲡⲣⲟⲫⲩⲧⲏⲥ

, and this word was attested in this

form more than once in the texts from Bawit (Forster, 2002, p.701). This form remains unique

to this location, with only one comparable example found on a Theban ostracon (O. frange 16).

Concerning the sequence of elements, it varies between texts; here in the present text, the

Father’s apostles took precedence over the prophets, and there is documentation (possibly from

Bawit or Abydos?) showing that prophets were placed after both the apostles and martyrs

(O.Brit.Mus.Copt. 1 142, No. 14).

at the beginning of l. 3 is presumably the last letter of one of these Greek words,

which are attested in the parallel texts, such as

ⲛⲉⲕⲟⲛⲟⲙⲟⲥ

(O.Brit.Mus.Copt. I 143, 144,

ⲡⲣⲉⲥⲃⲏⲧⲉⲣⲟⲥ, ⲡⲁⲧⲣⲓⲁⲣⲭⲏⲥ

(SB Kopt. I 1130, 1142),

ⲛⲉⲙⲁⲣⲧⲏⲣⲟⲥ, ⲛϩⲟⲙⲟⲗⲟⲅⲓⲧⲏⲥ

ⲛⲉⲕⲣⲓⲧⲏⲥ

(Clédat, 1908, p.220) or

ⲛⲧⲉⲕⲉⲟⲥ

(Bell & Crum 1922, p.60), as well as

based on comparable formulae, it can reasonably be proposed that it is part of

ⲛⲁⲛⲁⲭⲱⲣⲓⲧⲏⲥ

(Mustafa, 2014, pp. 87-88, 145).

l. 4-5 The name of Apa Anup is expected to follow the standard sequence after Apa Apollo

and Apa Phib, which constitute the traditional Bawit triad. This established ordering of Apollo,

Phib, and Anoup reflects the conventional hierarchical arrangement found in comparable texts

from this monastic center. Additionally, another distinct group of saints would typically be

positioned subsequent to this foundational triad (SB Kopt. I 793, 473). It is noteworthy that the

Coptic stelae from El-Salam School Museum

local saints venerated at Bawit are arranged subsequent to the local saints recorded in Saqqara

epitaphs (SB Kopt. I 790), and it is due to the connections between the monastery of Apa

Apollo and Apa Jeremias (Clackson, 1996, pp.48-49).

ⲛⲟⲩⲧⲉ

. There is an epitaph containing the same invocation from Bawit, in which

the names of two saints are mentioned among a group of saints’ names, they are

ⲡϣⲙⲛⲟⲩⲧⲉ

, and it may be the same here as well. (B.M. EA1494) It could be suggested that

ϩⲉⲣⲙⲁⲟⲩ/ ϩⲉⲣⲙⲁⲩⲱ,

which refers to a local saint, who is mentioned in the

epigraphic instances from Dayr al-Gabrawi, Bawit (together with Victor from Asyut,

Phoibammon, Menas, Cyriacus) (Tudor, 2011, p.189; Van der Vliet, 2004, p. 123). However,

the first suggestion represents the most accurate interpretation.

ⲙⲁⲣⲧⲩⲣⲟⲥ

Considering similar texts, it imposes three possibilities, (1) the invocation

formula might end here with

ⲙⲁⲧⲩⲣⲟⲥ ⲛⲉⲧⲟⲩⲁⲁⲃ ⲧⲏⲣⲟⲩ

(Hall, 1905, p. 132), (2)

ⲛⲉⲛⲉⲓⲟⲧⲉ

/ⲡⲙⲁⲣⲧⲏⲣⲟⲥ ⲛ

+ (geonym) + martyr name; (3)

ⲛⲉⲛⲉⲓⲟⲧⲉ /ⲡⲙⲁⲣⲧⲏⲣⲟⲥ ⲛ

+ (geonym) + martyr

name + list of local saints (SB Kopt. I 473). But it should be highlighted that the first option is

more contemporary and widely attested. In any case, according to the complete evidence, it is

assumed that after this litany in the missing part, there is a commemorative formula that

mentions the deceased’s name, whose text was written for him (Capozzo, 2013, pp.56-57;

Murray, 1914), his town, the death formula, and finally the date (Delattre, 2013, p. 205).

Figure 2 Stela (TL.367). © R.

Figure 3 Stela (TL.367). © R. Bayoumi, July 2021.

Bayoumi, July 2021.

Rudeina Bayoumi

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