Christian Egypt.
75
to which he gave the title of " Gospel of Bartholomew," and "Gospel of
the 12 Apostles," has been criticized by Nau,u who rightly questions the
justification for such attributions and gives amusing examples, drawn
from known works, of the ease with which excerpts, divested of their
context, might lead to false identifications. Nor is M. James more
satisfied that these late fragments, the internal relationship of which has
been no more demonstrated than the external, can be accepted as the
" Gospel of the 12 Apostles," although he does not deny the possible
antiquity of the texts upon which they are based.15 Peeters shows that
one of the fragments included belongs in reality to the Acts of Judas
Thomas.10
James also analyses, with much valuable commentary, the edition of the
same fragments by Lacau.1' For the text relating to Pilate he produces
an Etbiopic parallel.
Among the passages in the famous London and Leyden demotic papyrus
wherein Egyptian phrases appear in Greek letters, one of the most
obscure is that upon p. 108 of Griffith and Thompson's recent edition.
De Zwaan proposes to interpret this as referring to Anubis and his offices
at the burial of Osiris.18
A translation of the Pistis Sophia, better representative of actual
scholarship than Schwartze's (whereof Mead's is simply an English
version), was much needed by theologians, and has now been given them
by C. Schmidt, together with a revision of his translation of the Bruce
Papyrus.19 A short introduction merely deals with the material aspects,
age, etc., of the MSS. The text of the Pistis is frequently emended, and
valuable indexes of proper names and Greek words are appended. The
work is favourably reviewed by Leipoldt.-0
The Pistis, in its translation by Amelineau (1895), is criticized at
length by E. Andersson,-1 who finds fault with its inaccuracy, several
instances of which he gives.
3. Liturgical.—After a considerable delay, EfiMONI proceeds with
his text and translation of the Bohairic baptismal and marriage
services. ~'2
Among liturgical texts may be reckoned those of the Greek stelae,
mostly of late date (some 12th century) and from far up the Nile, which
bear the opening formula, " God of spirits and of all flesh . . ." All the
known examples are elaborately edited by W. Weissbrodt, who compares
the texts with certain prayers in the Greek and Armenian funeral and
Pentecost services.~;i Of. the Dongola stelae, published by Burkitt
(v. Report, 1902-03, Gl). The same comparison between these stelas and
75
to which he gave the title of " Gospel of Bartholomew," and "Gospel of
the 12 Apostles," has been criticized by Nau,u who rightly questions the
justification for such attributions and gives amusing examples, drawn
from known works, of the ease with which excerpts, divested of their
context, might lead to false identifications. Nor is M. James more
satisfied that these late fragments, the internal relationship of which has
been no more demonstrated than the external, can be accepted as the
" Gospel of the 12 Apostles," although he does not deny the possible
antiquity of the texts upon which they are based.15 Peeters shows that
one of the fragments included belongs in reality to the Acts of Judas
Thomas.10
James also analyses, with much valuable commentary, the edition of the
same fragments by Lacau.1' For the text relating to Pilate he produces
an Etbiopic parallel.
Among the passages in the famous London and Leyden demotic papyrus
wherein Egyptian phrases appear in Greek letters, one of the most
obscure is that upon p. 108 of Griffith and Thompson's recent edition.
De Zwaan proposes to interpret this as referring to Anubis and his offices
at the burial of Osiris.18
A translation of the Pistis Sophia, better representative of actual
scholarship than Schwartze's (whereof Mead's is simply an English
version), was much needed by theologians, and has now been given them
by C. Schmidt, together with a revision of his translation of the Bruce
Papyrus.19 A short introduction merely deals with the material aspects,
age, etc., of the MSS. The text of the Pistis is frequently emended, and
valuable indexes of proper names and Greek words are appended. The
work is favourably reviewed by Leipoldt.-0
The Pistis, in its translation by Amelineau (1895), is criticized at
length by E. Andersson,-1 who finds fault with its inaccuracy, several
instances of which he gives.
3. Liturgical.—After a considerable delay, EfiMONI proceeds with
his text and translation of the Bohairic baptismal and marriage
services. ~'2
Among liturgical texts may be reckoned those of the Greek stelae,
mostly of late date (some 12th century) and from far up the Nile, which
bear the opening formula, " God of spirits and of all flesh . . ." All the
known examples are elaborately edited by W. Weissbrodt, who compares
the texts with certain prayers in the Greek and Armenian funeral and
Pentecost services.~;i Of. the Dongola stelae, published by Burkitt
(v. Report, 1902-03, Gl). The same comparison between these stelas and
Transkription