Coptic or Coptic Egyptian (Bohairic: ϯⲙⲉⲧⲣⲉⲙⲛ̀ⲭⲏⲙⲓ, ti.met.rem.ən.khēmi and Sahidic: ⲧⲙⲛ̄ⲧⲣⲙ̄ⲛ̄ⲕⲏⲙⲉ, t.mənt.rəm.ən.kēme), is the latest stage of the Egyptian language, a northern Afro-Asiatic language spoken in Egypt until at least the 17th century as an official language. Egyptian began to be written in the Coptic alphabet, an adaptation of the Greek alphabet with the addition of six or seven signs from Demotic to represent Egyptian sounds the Greek language did not have, in the 1st century AD.
Coptic and Demotic are grammatically closely related to Late Egyptian, which was written with Egyptian hieroglyphs. Coptic flourished as a literary language from the 2nd to 13th centuries and its Bohairic dialect continues to be the liturgical language of the Coptic Orthodox Church of Alexandria. It was supplanted by Egyptian Arabic as a spoken language toward the early modern period, but language revitalization efforts have been underway since the 19th century.
|ϯⲙⲉⲧⲣⲉⲙⲛ̀ⲭⲏⲙⲓ ~ ⲧⲙⲛ̄ⲧⲣⲙ̄ⲛ̄ⲕⲏⲙⲉ|
|Era||2nd–17th century; survives as the liturgical language of the Coptic Orthodox Church of Alexandria and spoken colloquially by some Copts but in the process of being adopted widely colloquially|
The native Coptic name for the language is ϯⲙⲉⲧⲣⲉⲙⲛ̀ⲭⲏⲙⲓ /ti-met-rem-en-kʰeː-mi/ in the Bohairic (Delta) dialect, ⲧⲙⲛ̄ⲧⲣⲙ̄ⲛ̄ⲕⲏⲙⲉ /t-ment-rem-en-kiː-me/ in the Sahidic (Valley) dialect. The particle prefix me(n)t- from the verb ⲙⲟⲩϯ mouti ('to speak') forms many abstract nouns in Coptic (not only those pertaining to "language"). The term remenkhēmi/remenkēme meaning 'Egyptian', literally 'person of Egypt', is a compound of rem-, which is the construct state of the Coptic noun ⲣⲱⲙⲓ/ⲣⲱⲙⲉ, 'man, human being', + the genitive preposition (e)n- 'of' + the word for 'Egypt', ⲭⲏⲙⲓ/ⲕⲏⲙⲉ khēmi/kēme (cf. Kemet). Thus, the whole expression literally means 'language of the people of Egypt', or simply 'Egyptian language'.
Another name by which the language has been called is ⲧⲙⲛ̄ⲧⲕⲩⲡⲧⲁⲓⲟⲛ /timentkuptaion/ from the Copto-Greek form ⲧⲙⲛ̄ⲧⲁⲓⲅⲩⲡⲧⲓⲟⲛ /timentaiguption/ ('Egyptian language'). The term logos ən aiguptios ('Egyptian language') is also attested in Sahidic, but logos and aiguptios are both Greek in origin. In the liturgy of the Coptic Orthodox Church of Alexandria, the name is more officially ϯⲁⲥⲡⲓ ⲛ̀ⲣⲉⲙⲛ̀ⲭⲏⲙⲓ ti aspi ən rem ən kēmi, 'the Egyptian language', aspi being the Egyptian word for language.
Coptic is today spoken liturgically in the Coptic Orthodox and Coptic Catholic Church (along with Modern Standard Arabic). The language is spoken only in Egypt and historically has had little influence outside of the territory, except for monasteries located in Nubia. Coptic's most noticeable linguistic impact has been on the various dialects of Egyptian Arabic, which is characterized by a Coptic substratum in lexical, morphological, syntactical, and phonological features.
However, most words of Egyptian origin that entered into Greek and subsequently into other European languages came directly from Ancient Egyptian, often Demotic. An example is the Greek ὄασις oasis, which comes directly from Egyptian wḥꜣt or demotic wḥj. However, Coptic reborrowed some words of Ancient Egyptian origin into its lexicon, via Greek. For example, both Sahidic and Bohairic use the word ebenos, which was taken directly from Greek ἔβενος "ebony", originally from Egyptian hbnj.
Many major cities' names in modern Egypt are Arabic adaptations of their former Coptic names:
The Coptic name ⲡⲁⲡⲛⲟⲩⲧⲉ, babnouda (from Egyptian pꜣy-pꜣ-nṯr), means "belonging to God" or "he of God". It was adapted into Arabic as Babnouda, which remains a common name among Egyptian Copts to this day. It was also borrowed into Greek as the name Παφνούτιος (Paphnutius). That, in turn, is the source of the Russian name Пафнутий (Pafnuty), like the mathematician Pafnuty Chebyshev.
The Egyptian language may have the longest documented history of any language, from Old Egyptian that appeared just before 3200 BC to its final phases as Coptic in the Middle Ages. Coptic belongs to the Later Egyptian phase, which started to be written in the New Kingdom of Egypt. Later Egyptian represented colloquial speech of the later periods. It had analytic features like definite and indefinite articles and periphrastic verb conjugation. Coptic, therefore, is a reference to both the most recent stage of Egyptian after Demotic and the new writing system that was adapted from the Greek alphabet.
The earliest attempts to write the Egyptian language using the Greek alphabet are Greek transcriptions of Egyptian proper names, most of which date to the Ptolemaic Kingdom. Scholars frequently refer to this phase as pre-Coptic. However, it is clear that by the Late Period of ancient Egypt, demotic scribes regularly employed a more phonetic orthography, a testament to the increasing cultural contact between Egyptians and Greeks even before Alexander the Great's conquest of Egypt. Coptic itself, or Old Coptic, takes root in the first century. The transition from the older Egyptian scripts to the newly adapted Coptic alphabet was in part due to the decline of the traditional role played by the priestly class of ancient Egyptian religion, who unlike most ordinary Egyptians, were literate in the temple scriptoria. Old Coptic is represented mostly by non-Christian texts such as Egyptian pagan prayers and magical and astrological papyri. Many of them served as glosses to original hieratic and demotic equivalents. The glosses may have been aimed at non-Egyptian speakers.
Under late Roman rule, Diocletian persecuted many Egyptian converts to the new Christian faith, which forced new converts to flee to the Egyptian deserts. In time, the growth of these communities generated the need to write Christian Greek instructions in the Egyptian language. The early Fathers of the Coptic Church, such as Anthony the Great, Pachomius the Great, Macarius of Egypt and Athanasius of Alexandria, who otherwise usually wrote in Greek, addressed some of their works to the Egyptian monks in Egyptian. The Egyptian language, now written in the Coptic alphabet, flourished in the second and third centuries. However, it was not until Shenoute that Coptic became a fully standardized literary language based on the Sahidic dialect. Shenouda's native Egyptian tongue and knowledge of Greek and rhetoric gave him the necessary tools to elevate Coptic, in content and style, to a literary height nearly equal to the position of the Egyptian language in ancient Egypt.
The Muslim conquest of Egypt by Arabs came with the spread of Islam in the seventh century. At the turn of the eighth century, Caliph Abd al-Malik ibn Marwan decreed that Arabic replace Koine Greek and Coptic as the sole administrative language. Literary Coptic gradually declined, and within a few hundred years, Egyptian bishop Severus Ibn al-Muqaffaʿ found it necessary to write his History of the Patriarchs in Arabic. However, ecclesiastically the language retained an important position, and many hagiographic texts were also composed during this period. Until the 10th century, Coptic remained the spoken language of the native population outside the capital.
Coptic is thought to have completely given way to Egyptian Arabic around the 13th century, though it may have survived in isolated pockets for a little longer. In the second half of the 19th century, Pope Cyril IV of Alexandria started a national Church-sponsored movement to revive Coptic. Several works of grammar were published, including a more comprehensive dictionary than had been formerly available. The scholarly findings of the field of Egyptology and the inauguration of the Institute of Coptic Studies further contributed to the renaissance. Efforts at language revitalization continue to be undertaken, both inside and outside the Church, and have attracted the interest of Copts and linguists in and outside of Egypt.
Coptic uses a writing system almost wholly derived from the Greek alphabet, with the addition of a number of letters that have their origins in Demotic Egyptian. (That makes it comparable to the Latin-based Icelandic alphabet, which includes the runic letter thorn.) There is some variation in the number and forms of these signs depending on the dialect. Some of the letters in the Coptic alphabet that are of Greek origin were normally reserved for words that are themselves Greek. Old Coptic texts employed several graphemes that were not retained in the literary Coptic orthography of later centuries.
In Sahidic, syllable boundary may have been marked by a supralinear stroke, or the stroke may have tied letters together in one word, since Coptic texts did not otherwise indicate word divisions. Some scribal traditions use a diaeresis over /i/ and /u/ at the beginning of a syllable or to mark a diphthong. Bohairic uses a superposed point or small stroke known as a djinkim.
The oldest Coptic writings date to the pre-Christian era (Old Coptic), though Coptic literature consists mostly of texts written by prominent saints of the Coptic Church such as Anthony the Great, Pachomius the Great and Shenoute. Shenoute helped fully standardize the Coptic language through his many sermons, treatises and homilies, which formed the basis of early Coptic literature.
The core lexicon of Coptic is Egyptian, most closely related to the preceding Demotic phase of the language. Up to 40% of the vocabulary of literary Coptic is drawn from Greek, but borrowings are not always fully adapted to the Coptic phonological system and may have semantic differences as well. There are instances of Coptic texts having passages that are almost entirely composed from Greek lexical roots. However, that is likely due to the fact that the majority of Coptic religious texts are direct translations of Greek works.
‘What invariably attracts the attention of the reader of a Coptic text, especially if it is written in the Sa'idic dialect, is the very liberal use which is made of Greek loan words, of which so few, indeed, are to be found in the Ancient Egyptian language. There Greek loan words occur everywhere in Coptic literature, be it Biblical, liturgical, theological, or non-literary, i.e. legal documents and personal letters. Though nouns and verbs predominate, the Greek loan words may come from any other part of speech except pronouns.’
Words or concepts for which no adequate Egyptian translation existed were taken directly from Greek to avoid altering the meaning of the religious message. In addition, other Egyptian words that would have adequately translated the Greek equivalents were not employed as they were perceived as having overt pagan associations. Old Coptic texts employ many such words, phrases and epithets; for example, the word ⲧⲃⲁⲓⲧⲱⲩ '(Who is) in (His) Mountain', is an epithet of Anubis. There are also traces of some archaic grammatical features, such as residues of the Demotic relative clause, lack of an indefinite article and possessive use of suffixes.
Thus, the transition from the 'old' traditions to the new Christian religion also contributed to the adoption of Greek words into the Coptic religious lexicon. It is safe to assume that the everyday speech of the native population retained, to a greater extent, its indigenous Egyptian character, which is sometimes reflected in Coptic nonreligious documents such as letters and contracts.
Coptic provides the clearest indication of Later Egyptian phonology from its writing system, which fully indicates vowel sounds and occasionally stress pattern. The phonological system of Later Egyptian is also better known than that of the Classical phase of the language because of a greater number of sources indicating Egyptian sounds, including cuneiform letters containing transcriptions of Egyptian words and phrases, and Egyptian renderings of Northwest Semitic names. Coptic sounds, in addition, are known from a variety of Coptic-Arabic papyri in which Arabic letters were used to transcribe Coptic and vice versa. They date to the medieval Islamic period, when Coptic was still spoken.
There are some differences of opinion among Coptic language scholars on the correct phonetic interpretation of the writing system of Coptic. Differences centre on how to interpret the pairs of letters ε/η and ο/ω. In Greek spelling, the first member of each pair is a short closed vowel /e, o/, and the second member is a long open vowel /ɛː, ɔː/. In some interpretations of Coptic phonology, it is assumed that the length difference is primary, with ε/η e/eː and ο/ω is o/oː. Other scholars argue for a different analysis in which ε/η and ο/ω are interpreted as e/ɛ and o/ɔ.
These two charts show the two theories of Coptic vowel phonology:
|Close-mid||eː e||oː o|
Dialects vary in their realization. The difference between [o] and [u] seems to be allophonic. Evidence is not sufficient to demonstrate that these are distinct vowels, and if they are, the difference has a very low functional load. For dialects that use orthographic <ει> for a single vowel, there appears to be no phonetic difference from <ι>.
Double orthographic vowels are presumed here to be long, as that makes the morphology more straightforward. (Another common interpretation is that these represented glottal stop.)
Akhmimic is conservative, close to what is reconstructed for Old Coptic.
|Close||i, iː <ι~ει, ιει>||u~o, uː~oː|
|ɛ, ɛː <ε, εε>||ɔː <οο~ωω>|
|Open||a, aː <α, αα>|
There is no length distinction in final stressed position, but only those vowels that occur long appear there: <(ε)ι, ε, α, ο~ω, ου>.
In Sahidic, the letter ε was used for short /e/ before back fricatives, and also for unstressed schwa. It's possible there was also a distinction between short /ɛ/ and /a/, but if so the functional load was extremely low.
|Close||i <ι~ει>||u~o, oː|
|Mid||e, eː <η~ε, ηη>|
|<ε>?, ɛː <εε>||ɔ, ɔː <ο, οο>|
|Open||a, aː <α, αα>|
Again, length is neutralized in final stressed position: <(ε)ι, η, ε, α, ο, ω~ου>.
Bohairic did not have long vowels. /i/ was only written <ι>. As above, it's possible that /u/ and /o/ were distinct vowels rather than just allophones.
|ɛ <ε>||ɔ <ο>|
In Late Coptic (that is, Late Bohairic), the vowels were reduced to those found in Egyptian Arabic, /a, i, u/. <ω, ο> became /u/, <ε> became /a/, and <η> became either /i/ or /a/. It's difficult to explain <η>. However, it generally became /a/ in stressed monosyllables, /i/ in unstressed monosyllables, and in polysyllables, /a/ when followed by /i/, and /i/ when not.
There were no doubled orthographic vowels in Mesokemic. Some representative correspondences with Sahidic are,
|Sahidic stressed vowels||α||αα, εε||η||ο||ω||ωω|
It's not clear if these correspondences reflect distinct pronunciations in Mesokemic, or if they're an imitation of the long Greek vowels <η, ω>.
As with the vowels, there are differences of opinion over the correct interpretation of the Coptic consonant letters, particular the letters ϫ and Ϭ. ϫ is transcribed as ⟨j⟩ in many older Coptic sources and Ϭ as ⟨ɡ⟩ or ⟨č⟩. Lambdin (1983) notes that the current conventional pronunciations are different from the probable ancient pronunciations: Sahidic ϫ was probably pronounced [tʲ] and Ϭ was probably pronounced [kʲ]. Reintges (2004, p. 22) suggests that ϫ was pronounced [tʃ].
The following chart shows the consonants that are represented in Sahidic Coptic orthography. Consonants that are rare or found primarily in Greek loanwords are shown in parentheses:
|Stop||voiceless||p||t||tʲ ⟨ϫ⟩||k||kʲ ⟨Ϭ⟩|
|Approximant||w ⟨ⲟⲩ⟩||l||j ⟨(ε)ι⟩|
Beside being found in Greek loanwords, the letters ⟨φ, θ, χ⟩ were used in native words for a sequence of /p, t, k/ plus /h/, as in ⲑⲉ = ⲧ-ϩⲉ "the-way" (f.sg.) and ⲫⲟϥ = ⲡ-ϩⲟϥ "the-snake" (m.sg). The letters did not have this use in Bohairic, which used them for single sounds.
It is possible that in addition there was a glottal stop, ʔ, that was not consistently written. Coptic does not seem to have had a glottal stop at the beginning of orthographically vowel-initial words. It's possible that vowels written double were an attempt to indicate glottal stop, rather than a long vowel, in the middle of a word. However, there is little evidence for this (e.g., Arabic loans with short vowels and glottal stop are not written with double vowels in Coptic, and Coptic words with double orthographic vowels are transcribed with long vowels rather than hamza in Arabic.)
|Stop||Aspirated||pʰ ⟨ⲫ⟩||tʰ ⟨ⲑ⟩||cʰ ⟨Ϭ⟩||kʰ ⟨ⲭ⟩|
|Fricative||voiceless||f ⟨ϥ⟩||s ⟨ⲥ⟩||ʃ ⟨ϣ⟩||x ⟨Ϧ⟩||h ⟨ϩ⟩|
|Approximant||w ⟨ⲟⲩ⟩||l||j ⟨ι⟩|
In Late Coptic (ca. 14th century), Bohairic sounds that did not occur in Egyptian Arabic were lost. A possible shift from a tenuis-aspirate distinction to voiced-tenuis is only attested from the alveolars, the only place that Arabic has such a contrast.
|β||w (final [b])|
|pʰ||b ~ f|
|t||d (final [t])|
Earlier phases of Egyptian may have contrasted voiceless and voiced bilabial plosives, but the distinction seems to have been lost. Late Egyptian, Demotic and Coptic all interchangeably use their respective graphemes to indicate either sound; for example, Coptic for 'iron' appears alternately as ⲡⲉⲛⲓⲡⲉ, ⲃⲉⲛⲓⲡⲉ and ⲃⲓⲛⲓⲃⲉ. That probably reflects dialect variation. Both letters were interchanged with ⲫ and ϥ to indicate /f/, and ⲃ was also used in many texts to indicate the bilabial approximant /w/. Coptologists believe that Coptic ⲃ was articulated as a voiced bilabial fricative [β]. In the present-day Coptic Church services, this letter is realized as /v/, but it is almost certainly a result of the pronunciation reforms instituted in the 19th century.
Whereas Old Egyptian contrasts /s/ and /z/, the two sounds appear to be in free variation in Coptic, as they were since the Middle Egyptian period. However, they are contrasted only in Greek loans; for example, native Coptic ⲁⲛⲍⲏⲃⲉ (anzībə) and ⲁⲛⲥⲏⲃⲉ (ansībə) 'school' are homophonous. Other consonants that sometimes appear to be either in free variation or to have different distributions across dialects are [t] and [d], [r] and [l] (especially in the Fayyumic dialect, a feature of earlier Egyptian) and [k] and [ɡ], with the voiceless stop consonants being more common in Coptic words and the voiced ones in Greek borrowings. Apart from the liquid consonants, this pattern may indicate a sound change in Later Egyptian, leading to a neutralization of voiced alveolar and velar plosives. When the voiced plosives are realized, it is usually the result of consonant voicing in proximity to /n/.
Though there is no clear evidence that Coptic had a glottal stop, different orthographic means have been posited for indicating one by those who believe that it did: with ⲁ word-initially, with ⲓ word-finally in monosyllabic words in northern dialects and ⲉ in monosyllabic words in Akhmimic and Assiutic, by reduplication of a vowel's grapheme but mostly unwritten.
A few early manuscripts have a letter ⳋ or ⳃ ç where Sahidic and Bohairic have ϣ š. and Akhmimic has ⳉ x. This sound seems to have been lost early on.
Coptic is agglutinative with subject–verb–object word order but can be verb–subject–object with the correct preposition in front of the subject. Number, gender, tense, and mood are indicated by prefixes that come from Late Egyptian. The earlier phases of Egyptian did this through suffixation. Some vestiges of the suffix inflection survive in Coptic, mainly to indicate inalienable possession and in some verbs. Compare the Middle Egyptian form *satāpafa 'he chooses' (written stp.f in hieroglyphs) to Coptic (Sahidic) f.sotp ϥⲥⲱⲧⲡ̅ 'he chooses'.
All Coptic nouns carry grammatical gender, either masculine or feminine, usually marked through a prefixed definite article as in the Romance languages. Masculine nouns are marked with the article /pə, peː/ and feminine nouns with the article /tə, teː/ in the Sahidic dialect and /pi, əp/ and /ti, ət/ in the Bohairic dialect.
Bohairic: ⲡⲓⲣⲱⲙⲓ /pi-roːmi/ - 'the man' / ϯϫⲓϫ /ti-dʒiɡ/ - 'the hand'
Sahidic: ⲡⲉⲣⲱⲙⲉ /pə-roːme/ - 'the man' / ⲧⲉϫⲓϫ /tə-ciɟ/ - 'the hand'
The definite and indefinite articles also indicate number; however, only definite articles mark gender. Coptic has a number of broken plurals, a vestige of Older Egyptian, but in the majority of cases, the article marks number. Generally, nouns inflected for plurality end in /wə/, but there are some irregularities. The dual was another feature of earlier Egyptian that survives in Coptic in only few words, such as ⲥⲛⲁⲩ (snau) 'two'.
Words of Greek origin keep their original grammatical gender, except for neuter nouns, which become masculine in Coptic.
Coptic pronouns are of two kinds, dependent and independent. Independent pronouns are used when the pronoun is acting as the subject of a sentence, as the object of a verb, or with a preposition. Dependent pronouns are a series of prefixes and suffixes that can attach to verbs and other nouns. Coptic verbs can therefore be said to inflect for the person, number and gender of the subject and the object: a pronominal prefix marks the subject, and a pronominal suffix marks the object, e.g. "I I'have'it the ball." When (as in this case) the subject is a pronoun, it normally isn't also expressed independently, unless for emphasis.
As in other Afroasiatic languages, gender of pronouns differ only in the second and third person singular. The following table shows the pronouns of the Sahidian dialect:
|2. f.||əntho||ənte-||te-, tr-||=∅, =e, =r(e), =te|
Most Coptic adjectives are actually nouns that have the attributive particle n to make them adjectival. In all stages of Egyptian, this morpheme is also used to express the genitive; for example, the Bohairic word for 'Egyptian', ⲣⲉⲙ̀ⲛⲭⲏⲙⲓ /remenkʰeːmi/, is a combination of the nominal prefix rem- (the reduced form of ⲣⲱⲙⲓ rōmi 'man'), followed by the genitive morpheme ən ('of') and finally the word for Egypt, khēmi.
Coptic, like Ancient Egyptian and Semitic languages, has root-and-pattern or templatic morphology, and the basic meaning of a verb is contained in a root and various derived forms of root are obtained by varying the vowel pattern. For example, the root for 'build' is kt. It has four derived forms: kɔt (the absolute state grade); ket- (the nominal state grade), kot= (the pronominal state grade), and kɛt (the stative grade). (The nominal state grade is also called the construct state in some grammars of Coptic.)
The absolute, nominal, and pronominal state grades are used in different syntactic contexts. The absolute state grade of a transitive verb is used before a direct object with the accusative preposition /ən, əm/, and the nominal state grade is used before a direct object with no case-marking. The pronominal state grade is used before a pronominal direct object enclitic. In addition, many verbs also have a neutral state grade, used to express a state resulting from the action of the verb. Compare the following forms:
Absolute state grade
'I found my father.'
Nominal state grade
'I found my father.'
Pronominal state grade
'I found him.'
For most transitive verbs, both absolute and nominal state grade verbs are available for non-pronominal objects. However, there is one important restriction, known as Jernstedt's rule (or the Stern-Jernstedt rule) (Jernstedt 1927): present-tense sentences cannot be used in the nominal state grade. Thus sentences in the present tense always show a pattern like the first example above (absolute state), never the second pattern (nominal state).
In general, the four grades of Coptic verb are not predictable from the root, and are listed in the lexicon for each verb. The following chart shows some typical patterns of correspondence:
|Gloss||Absolute state||Nominal state||Pronominal state||Neutral state|
It is hazardous to make firm generalizations about the relationships between these grade forms, but the nominal state is usually shorter than the corresponding absolute and neutral forms. Absolute and neutral state forms are usually bisyllabic or contain a long vowel; the corresponding nominal state forms are monosyllabic or have short vowels.
Coptic has a very large number of distinct tense-aspect-mood categories, expressed by particles which are either before the verb or before the subject. The future I /na/ is a preverbal particle and follows the subject:
Ⲡⲉϫⲟⲉⲓⲥ ⲛⲁⲕⲣⲓⲛⲉ ⲛ̀ⲛⲉⲗⲁⲟⲥ
Pə-tʲoeis na-krine ən-nə-Laos
DEF:MASC:SG-lord FUT-judge PREP-DEF:PL-people
'The lord will judge the nations.'
In contrast, the perfective /a/ is a pre-subject particle:
Ⲁ ⲧⲉϥⲥⲱⲛⲉ ⲇⲉ ⲟⲗ ⲛ̀ⲛⲉϥⲕⲏⲥ
A te-f-soːne de ol ən-ne-f-keːs
PFV DEF:F:SG-3MSG-sister PART carry.ABS PREP-DEF:PL-3MSG-bone
'His sister carried his bones.'
There is some variation in the labels for the tense/aspect/mood categories. The chart below shows the labels from Reintges (2004), Lambdin (1983), Plumley (1948). (Where they agree, only one label is shown.) Each form lists the morphology found with a nonpronominal subject and a third person singular masculine pronominal subject('he'):
|Tense name (Reintges)||Tense name (Lambdin)||Tense name (Plumley)||Nominal subject||3rd masc sg pronominal subject|
|First Present||Present I||ø NP||-||f-||ϥ-|
|Second Present||ere NP||ⲉⲣⲉ||ef-||ⲉϥ-|
|Relative of First Present||etere NP||ⲉⲧⲉⲣⲉ||etəf-||ⲉⲧϥ̀-|
|Preterite Present||Imperfect||Imperfect||nere NP||ⲛⲉⲣⲉ||nef-||ⲛⲉϥ-|
|Preterite Past||nea NP||ⲛⲉⲁ||neaf-||ⲛⲉⲁϥ-|
|Future I||NP na-||ⲛⲁ-||fna-||ϥⲛⲁ-|
|Future II||ere NP na-||ⲉⲣⲉ ⲛⲁ-||efna-||ⲉϥⲛⲁ-|
|Future III||ere NP||ⲉⲣⲉ||efe-||ⲉϥⲉ-|
|Negative Future III||Negative Future III||ənne NP||ⲛ̀ⲛⲉ||ənnef-||ⲛ̀ⲛⲉϥ-|
|Imperfect of Future||Future Imperfect||nere NP na-||ⲛⲉⲣⲉ ⲛⲁ-||nefna-||ⲛⲉϥⲛⲁ-|
|Perfect I||a NP||ⲁ||af-||ⲁϥ-|
|Negative Perfect I||əmpe NP||ⲙ̀ⲡⲉ||əmpef-||ⲙ̀ⲡⲉϥ-|
|Perfect II||ənta NP||ⲛ̀ⲧⲉ||əntaf-||ⲛ̀ⲧⲉϥ-|
|Habitual I||ʃare NP||ϣⲁⲣⲉ||ʃaf-||ϣⲁϥ-|
|Habitual II||eʃare NP||ⲉϣⲁⲣⲉ||eʃaf-||ⲉϣⲁϥ-|
|Negative Habitual||mere NP||ⲙⲉⲣⲉ||mef-||ⲙⲉϥ-|
|Inferential||Future Conjunctive of Result||Future IV||tare NP||ⲧⲁⲣⲉ||taref-||ⲧⲁⲣⲉϥ-|
|Terminative||"Until"||"Unfulfilled action"||ʃante NP||ϣⲁⲛⲧⲉ||ʃantəf-||ϣⲁⲛⲧϥ̀-|
|"Not yet"||"Unfulfilled action"||əmpate NP||ⲙ̀ⲡⲁⲧⲉ||əmpatəf-||ⲙ̀ⲡⲁⲧϥ̀-|
An approximate range of use for most of the tense/aspect/mood categories is shown in the following table:
|Tense name (Lambdin)||Approximate range of use|
|Present I||Present time in narrative (predicate focus)|
|Relative of Present I||Non-subject relative clause in present tense|
|Circumstantial||Background clauses; relative clauses with indefinite heads|
|Imperfect||Action in progress in the past|
|Future I||Simple future tense (predicate focus)|
|Future II||Simple future tense (adverbial focus)|
|Future III||Future tense conveyed as necessary, inevitable, or obligatory|
|Perfect I||Primary narrative tense (predicate focus)|
|Negative Perfect I||Negative of Perfect I|
|Perfect II||Primary narrative tense (adverbial focus); relative clause form of Perfect I|
|Habitual||Characteristic or habitual action|
|Negative Habitual||Negative of Habitual|
|Injunctive||Imperative for first and third persons ('let me', 'let him', etc.)|
|Conditional||Protasis (if-clause) of a conditional (if-then) statement|
|Conjunctive||Event shares the TAM of a preceding initial verb|
|Future Conjunctive of Result||Used in clauses that express a resultant action|
|Temporal||Past action in a subordinate temporal clause ("when NP V-ed, ...")|
An unusual feature of Coptic is the extensive use of a set of "second tenses", which are required in certain syntactic contexts. "Second tenses" are also called "relative tenses" in some work.
Coptic has prepositions, rather than postpositions:
'on the ship'
Pronominal objects of prepositions are indicated with enclitic pronouns:
Many prepositions have different forms before the enclitic pronouns. Compare
Coptic typically shows subject–verb–object (SVO) word order, as in the following examples:
Ⲁ ⲧⲉϭⲁⲙⲁⲩⲗⲉ ⲙⲓⲥⲉ ⲛ̀ⲟⲩϣⲏⲣⲉ ⲛ̀ϣⲓⲙⲉ
A tə-kʲamaule mise ən-u-ʃeːre ən-ʃime
PFV DEF:F:SG-camel deliver.ABS PREP-INDEF:SG-girl link-woman
'The she-camel delivered a daughter.'
Ⲡⲉϫⲟⲉⲓⲥ ⲛⲁⲕⲣⲓⲛⲉ ⲛ̀ⲛⲉⲗⲁⲟⲥ
Pə-tʲoeis na-krine ən-nə-Laos
DEF:M:SG-lord FUT-judge PREP-DEF:PL-people
'The Lord will judge the people.'
'I found my father.'
There is also an alternative nominal state grade of the verb in which the direct object of the verb follows with no preposition:
'I found my father.'
There is little written evidence of dialectal differences in the pre-Coptic phases of the Egyptian language due to the centralized nature of the political and cultural institutions of ancient Egyptian society. However, literary Old and Middle (Classical) Egyptian represent the spoken dialect of Lower Egypt around the city of Memphis, the capital of Egypt in the Old Kingdom. Later Egyptian is more representative of the dialects spoken in Upper Egypt, especially around the area of Thebes as it became the cultural and religious center of the New Kingdom.
Coptic more obviously displays a number of regional dialects that were in use from the coast of the Mediterranean Sea in northern Egypt, south into Nubia, and in the western oases. However, while many of these dialects reflect actual regional linguistic (namely phonological and some lexical) variation, they mostly reflect localized orthographic traditions with very little grammatical differences.
Sahidic (also known as Thebaic) is the dialect in which most known Coptic texts are written, and was the leading dialect in the pre-Islamic period. It is thought to have originally been a regional dialect from the area around Hermopolis (Coptic Ϣⲙⲟⲩⲛⲉⲓⲛ Shmounein). Around 300 it began to be written in literary form, including translations of major portions of the Bible (see Coptic versions of the Bible). By the 6th century, a standardized spelling had been attained throughout Egypt. Almost all native authors wrote in this dialect of Coptic. Sahidic was, beginning in the 9th century, challenged by Bohairic, but is attested as late as the 14th.
While texts in other Coptic dialects are primarily translations of Greek literary and religious texts, Sahidic is the only dialect with a considerable body of original literature and non-literary texts. Because Sahidic shares most of its features with other dialects of Coptic with few peculiarities specific to itself, and has an extensive corpus of known texts, it is generally the dialect studied by learners of Coptic, particularly by scholars outside of the Coptic Church.
Akhmimic was the dialect of the area around the town of Akhmim (Greek Panopolis). It flourished during the fourth and fifth centuries, after which no writings are attested. Akhmimic is phonologically the most archaic of the Coptic dialects. One characteristic feature is the retention of the phoneme /x/, which is realized as /ʃ/ in most other dialects. Similarly, it uses an exceptionally conservative writing system strikingly similar to Old Coptic.
Lycopolitan (also known as Subakhmimic and Assiutic) is a dialect closely related to Akhmimic in terms of when and where it was attested, but manuscripts written in Lycopolitan tend to be from the area of Asyut. The main differences between the two dialects seem to be graphic in nature. The Lycopolitan variety was used extensively for translations of Gnostic and Manichaean works, including the texts of the Nag Hammadi library.
The Bohairic (also known as Memphitic) dialect originated in the western Nile Delta. The earliest Bohairic manuscripts date to the 4th century, but most texts come from the 9th century and later; this may be due to poor preservation conditions for texts in the humid regions of northern Egypt. It shows several conservative features in lexicon and phonology not found in other dialects. Bohairic is the dialect used today as the liturgical language of the Coptic Orthodox Church, replacing Sahidic some time in the eleventh century. In contemporary liturgical use, there are two traditions of pronunciation, arising from successive reforms in the 19th and 20th centuries (see Coptic pronunciation reform). Modern revitalization efforts are based on this dialect.
Fayyumic (also written as Faiyumic; in older works it is often called Bashmuric) was spoken primarily in the Faiyum west of the Nile Valley. It is attested from the 3rd to the 10th centuries. It is most notable for writing ⲗ (which corresponds to /l/), where other dialects generally use ⲣ /r/ (probably corresponding to a flap [ɾ]). In earlier stages of Egyptian, the liquids were not distinguished in writing until the New Kingdom, when Late Egyptian became the administrative language. Late Egyptian orthography utilized a grapheme that combined the graphemes for /r/ and /n/ in order to express /l/. Demotic for its part indicated /l/ using a diacritic variety of /r/.
Oxyrhynchite (also known as Mesokemic or [confusingly] Middle Egyptian) is the dialect of Oxyrhynchus and surrounding areas. It shows similarities with Fayyumic and is attested in manuscripts from the fourth and fifth centuries.
A barge is a flat-bottomed ship, built mainly for river and canal transport of heavy goods. Some barges are not self-propelled and must be towed or pushed by towboats, canal barges or towed by draft animals on an adjacent towpath. Barges contended with the railway in the early Industrial Revolution, but were outcompeted in the carriage of high-value items due to the higher speed, falling costs and route flexibility of railways.Bashmur
Bashmur (Coptic: ⲡⲓϣⲁⲙⲏⲣ Bishamir, Arabic: آلباشمر Al Bashmur) was an area in Egypt in which the Coptic Christians revolted against Arab rule in the 8th and 9th century.Bastet
Bastet or Bast (Ancient Egyptian: bꜣstjt "She of the Ointment Jar", Coptic: Ⲟⲩⲃⲁⲥⲧⲉ /ubasda/) was a goddess of ancient Egyptian religion, worshiped as early as the Second Dynasty (2890 BCE). Her name also is rendered as B'sst, Baast, Ubaste, and Baset. In ancient Greek religion, she was known as Ailuros (Koinē Greek: αἴλουρος "cat").
Bastet was worshipped in Bubastis in Lower Egypt, originally as a lioness goddess, a role shared by other deities such as Sekhmet. Eventually Bastet and Sekhmet were characterized as two aspects of the same goddess, with Sekhmet representing the powerful warrior and protector aspect and Bastet, who increasingly was depicted as a cat, representing a gentler aspect.British Library Coptic Language Collection
The British Library Coptic Language Collection is a collection of about 1600 manuscripts in the Coptic language dating from 350 to 2000 AD. The collection was one of the first to reach Europe, and the texts are written on papyrus, leather, vellum and paper. The British Library also holds a collection of about 1500 printed books and serials in Coptic.Coptic Americans
Coptic Americans (Coptic: ⲛⲓⲣⲉⲙⲛⲭⲏⲙⲓ `ⲛⲁⲙⲉⲣⲓⲕⲏ) are American citizens of Coptic descent or persons of Coptic descent residing in the United States of America (Coptic: ⲛⲓⲣⲉⲑⲱⲟⲩ ⲉⲧⲧⲟⲙⲓ `ⲛⲧⲉ ⲁⲙⲉⲣⲓⲕⲏ).
According to the American Coptic Association, there are approximately 450,000 Copts in the United States since many ethnic Copts listed themselves in the 2011 U.S. Census mistakenly as either Egyptians, Sudanese, Libyans or Americans and by this way reducing the ethnic Coptic population in the United States to not be even included within the 2011 U.S. Census. Estimates for the number of ethnic Copts in the US range from 700,000 to more than 1 million.Coptic alphabet
The Coptic alphabet is the script used for writing the Coptic language. The repertoire of glyphs is based on the Greek alphabet augmented by letters borrowed from the Egyptian Demotic and is the first alphabetic script used for the Egyptian language. There are several Coptic alphabets, as the Coptic writing system may vary greatly among the various dialects and subdialects of the Coptic language.Coptic calendar
The Coptic calendar, also called the Alexandrian calendar, is a liturgical calendar used by the Coptic Orthodox Church and also used by the farming populace in Egypt. This calendar is based on the ancient Egyptian calendar. To avoid the calendar creep of the latter, a reform of the ancient Egyptian calendar was introduced at the time of Ptolemy III (Decree of Canopus, in 238 BC) which consisted of the intercalation of a sixth epagomenal day every fourth year. However, this reform was opposed by the Egyptian priests, and the reform was not adopted until 25 BC, when the Roman Emperor Augustus imposed the Decree upon Egypt as its official calendar (although it was unsynchronized with the newly introduced Julian calendar which had erroneously been intercalating leap days every third year due to a misinterpration of the leap year rule so as to apply inclusive counting). To distinguish it from the Ancient Egyptian calendar, which remained in use by some astronomers until medieval times, this reformed calendar is known as the Coptic calendar. Its years and months coincide with those of the Ethiopian calendar but have different numbers and names.Coptology
Coptology is the science of Coptic studies, the study of Coptic language and literature.Halloumi
Halloumi or haloumi () is a semi-hard, unripened, brined cheese made from a mixture of goat's and sheep's milk, and sometimes also cow's milk. It has a high melting point and so can easily be fried or grilled. Rennet is used to curdle the milk in halloumi production, although no acid-producing bacteria are used in its preparation.Halloumi is often associated with the island of Cyprus, where it has been produced by a multi-ethnic population for many centuries. It is also popular throughout the region broadly known as the Levant. It became widely available in Turkey after 2000. Demand in the United Kingdom surpassed that in every other European country, except Cyprus, by 2013.Haniel
Haniel (Hebrew: הניאל, "Joy of God" or Hebrew: חַנִּיאֵל, "Grace of God,"; Coptic: ⲁⲛⲁⲛⲓⲏⲗ; Arabic: عنيائيل, 'Anya'il), also known as Anael, Hanael or Aniel, is an angel in Jewish lore and angelology, and is often included in lists as being one of the seven archangels. Haniel is generally associated with the planet Venus, and he is the archangel of the sephirah Netzach. The name Haniel probably derives from Hebrew hana'ah, "joy," "pleasure" (qualities associated with Venus) + the suffix -el, "God." Haniel is one of the archangels encrypted in the Sigillum Dei Aemeth of Dr. John Dee and Edward Kelly.Ibrahim Isaac Sidrak
Ibrahim Isaac Sidrak (Coptic: ⲁⲃⲣⲁϩⲁⲙ ⲓⲥⲁⲁⲕ ⲥⲉⲇⲣⲁⲕ, Arabic: إبراهيم إسحاق سدراك; born 19 August 1955 in Beni-Chokeir, Egypt) is the current Coptic Catholic Patriarch of Alexandria.Kemetism
Kemetism (also Kemeticism; both from the Egyptian kmt, usually voweled Kemet, the native name of Ancient Egypt), also sometimes referred to as Neterism (from nṯr (Coptic ⲛⲟⲩⲧⲉ noute) "deity"), or Egyptian Neopaganism, is the contemporary revival of Ancient Egyptian religion and related expressions of religion in classical and late antiquity, emerging during the 1970s. A Kemetic is one who follows Kemetism.There are several main groups, each of which take a different approach to their beliefs, ranging from eclectic to reconstructionistic. However, all of these can be identified as belonging to three strains, including reconstructed Orthodox Kemetism (adopting a philological approach, also Kemetic Orthodoxy).Kerdasa
Kerdasa (Arabic: الكرداسة, Egyptian Arabic pronunciation: [keɾˈdæːsæ], Coptic: ⲭⲟⲣⲧⲁⲥⲁ) is a markaz in Giza Governorate nearby Giza Plateau, Egypt. It is famed for its hand-made textile crafts, woven carpets, and wall hangings in native traditional patterns. Kerdasa is a great place to find embroidered cotton, silk dresses (galabeyas) and other products.Mallawi
Mallawi (Egyptian Arabic: ملوى [mæl.ˈlæ.wi]; Saidi pronunciation: [ˈmal.la.wi], Coptic: ⲙⲁⲛⲗⲁⲩ) is a city in Egypt, located in the governorate of Minya.Qena
Qena (Arabic: قنا, romanized: Qinā , Egyptian Arabic: [ˈʔenæ], locally: [ˈɡena]; Coptic: ⲕⲱⲛⲏ Kone) is a city in Upper Egypt, and the capital of the Qena Governorate. Situated on the east bank of the Nile, it was known in antiquity as Kaine (Greek Καινή, meaning "new (city)"; Latinized transliteration: Caene) and Maximianopolis.Sarathiel
Sarathiel or Serathiel (Coptic: ⲥⲁⲣⲁⲑⲓⲏⲗ) is an angel in Oriental Orthodox church angelology, especially in Coptic Orthodox church, and is often included in lists as being one of the seven archangels.Synaxarium
Synaxarion or Synexarion (plurals Synaxaria, Synexaria; Greek: Συναξάριον, from συνάγειν, synagein, "to bring together"; cf. etymology of synaxis and synagogue; Latin: Synaxarium, Synexarium; Coptic: ⲥϫⲛⲁⲝⲁⲣⲓⲟⲛ) is the name given in the Eastern Orthodox, Oriental Orthodox and Eastern Catholic Churches to a compilation of hagiographies corresponding roughly to the martyrology of the Roman Church.
There are two kinds of synaxaria:
Simple synaxaria: lists of the saints arranged in the order of their anniversaries, e.g. the calendar of Morcelli
Historical synaxaria: including biographical notices, e.g. the Menologion of Basil II and the synaxarium of Sirmond. The notices given in the historical synaxaria are summaries of those in the great menologies, or collections of lives of saints, for the twelve months of the year. As the lessons in the Byzantine Divine Office are mostly the lives of saints, the Synaxarion became the collection of short lives of saints and martyrs, but also of accounts of events, of famous visions seen by saints and even useful narratives whose memory is kept.Tima, Egypt
Tima (Arabic: طما, Coptic: ⲧⲁⲙⲙⲁ) is a city in the Sohag Governorate of Upper Egypt. It is located on the west bank of the Nile.Upper Egypt
Upper Egypt (Arabic: صعيد مصر Ṣaʿīd Miṣr, shortened to الصعيد aṣ-Ṣaʿīd; Egyptian Arabic: [es.sˤe.ˈʕiːd], Coptic: ⲙⲁⲣⲏⲥ) is the strip of land on both sides of the Nile that extends between Nubia and downriver (northwards) to Lower Egypt.
|Spoken Arabic dialects|
Major Afroasiatic languages
Italics indicate extinct languages