DOI article:
Crum, Walter E.: Progress of Egyptology: christian Egypt
DOI Page / Citation link: https://doi.org/10.11588/diglit.11172#0062
48
Progress of Egyptology.
1897-98, p. 62). Tin's year lie begins a careful edition of the complete
text (foil. 1-17 are published) with a translation.12 For the present he
gives no commentary, beyond introductory paragraphs and textual notes,
promising more at the completion of his edition. He is content to refer to
and generally to confirm the opinions of Amelineau. He holds the text
not to be properly " gnostic," finding rather in it traces of hostility to the
heresies of Nestorius and Eutyches. He thinks the work certainly a
translation, probably from a Greek original, but will not commit himself
to making S. Sabas its author.
3. Patristic. Appended to the Coptic version of the Canons of Nicaea
is a section with the title " Gnomes of the Holy Synod," which has been
translated both by Eevillout and Rossi, and variously estimated by these
scholars and by MM. Duchesne and BatifFol. Prof. IT. Achelis now
publishes 13 an analysis and sees in the very interesting text a forgotten
" Church Order," composed about the year 400 for some provincial com-
munity in Egypt. He regards it as at least as remarkable as the recently
discovered Test amen turn Domini, like which it was doubtless written
originally in Greek. In one MS. it is (perhaps) ascribed to Athanasius;
in another it is distinctly headed " Canons of Hippolytus." The present
writer adds some notes upon the age of the MSS., &e.
The energies of the " national" party among the Copts are mainly
apparent to the outer world in the publications of the Tawfikieh Society,
which aims, among other things, at rivalling the activity of the various
Romanist and other printing-presses in the production or repro-
duction of works directly connected with the history, liturgies or
literature of the Egyptian church. Last year the society issued an
edition of the Arabic Letters and Sermons attributed to S. Anthony.1'1
These have been long available in the Latin translations of Abraham
Ecchellensis ( = Patr. Grace. 40). The Rule is likewise printed—though
only as far as no. 56 of Ecchellensis' version; also the text of Pair.
Grace, col. 1079 and a life of the saint obviously derived from the
Synaxarium. The volume ends with a modern dissertation giving a
synopsis of the canons affecting monks and nuns. The editor, the monk
Andreas, says of his text merely that it is from an " ancient" copy,
translated from the Coptic. Whether these Arabic texts have any relation
to the Coptic of Zooga no. clxxi cannot be determined, as nothing of the
latter MS. is as yet printed. There remain also the fragmentary letters
printed by MingarelH and occasional citations by Shenoute to be compared.
Prof. Ladeuze's study of Pachomian and Sinuthian monasticism is very
favourably reviewed by Father Kirsch S.J.,13 who offers one or two textual
Progress of Egyptology.
1897-98, p. 62). Tin's year lie begins a careful edition of the complete
text (foil. 1-17 are published) with a translation.12 For the present he
gives no commentary, beyond introductory paragraphs and textual notes,
promising more at the completion of his edition. He is content to refer to
and generally to confirm the opinions of Amelineau. He holds the text
not to be properly " gnostic," finding rather in it traces of hostility to the
heresies of Nestorius and Eutyches. He thinks the work certainly a
translation, probably from a Greek original, but will not commit himself
to making S. Sabas its author.
3. Patristic. Appended to the Coptic version of the Canons of Nicaea
is a section with the title " Gnomes of the Holy Synod," which has been
translated both by Eevillout and Rossi, and variously estimated by these
scholars and by MM. Duchesne and BatifFol. Prof. IT. Achelis now
publishes 13 an analysis and sees in the very interesting text a forgotten
" Church Order," composed about the year 400 for some provincial com-
munity in Egypt. He regards it as at least as remarkable as the recently
discovered Test amen turn Domini, like which it was doubtless written
originally in Greek. In one MS. it is (perhaps) ascribed to Athanasius;
in another it is distinctly headed " Canons of Hippolytus." The present
writer adds some notes upon the age of the MSS., &e.
The energies of the " national" party among the Copts are mainly
apparent to the outer world in the publications of the Tawfikieh Society,
which aims, among other things, at rivalling the activity of the various
Romanist and other printing-presses in the production or repro-
duction of works directly connected with the history, liturgies or
literature of the Egyptian church. Last year the society issued an
edition of the Arabic Letters and Sermons attributed to S. Anthony.1'1
These have been long available in the Latin translations of Abraham
Ecchellensis ( = Patr. Grace. 40). The Rule is likewise printed—though
only as far as no. 56 of Ecchellensis' version; also the text of Pair.
Grace, col. 1079 and a life of the saint obviously derived from the
Synaxarium. The volume ends with a modern dissertation giving a
synopsis of the canons affecting monks and nuns. The editor, the monk
Andreas, says of his text merely that it is from an " ancient" copy,
translated from the Coptic. Whether these Arabic texts have any relation
to the Coptic of Zooga no. clxxi cannot be determined, as nothing of the
latter MS. is as yet printed. There remain also the fragmentary letters
printed by MingarelH and occasional citations by Shenoute to be compared.
Prof. Ladeuze's study of Pachomian and Sinuthian monasticism is very
favourably reviewed by Father Kirsch S.J.,13 who offers one or two textual