Progress of Egyptology.
Report, 74) is identified by Ludtke l~' with that of Mary the Courtesan in
the Life of Abraham, P. L. 73, 281. Of the different Abrahams in Coptic
literature, none seems to be identical with this one.
Peeuschen regrets that C. Schmidt did not give us the long-promised
Gnostic texts in Berlin, rather than another translation of the Pistis, in
which he finds various features to criticize.1S
Andersson continues his lengthy criticisms of Amelineau's Pistis.19
E. C. Butler discusses20 the materials in Mrs. Lewis's Apocryphal
Acts (v. Report, 1903-04, 76), but appears to think the Coptic text, whence
this Arabic is merely a translation, not to be extant.
The magical virtues attributed by the Copts to the alphabet are described
by Wiedemann.21 With the names of the personified letters in the frescoes
at St. Simeon's monastery may be compared a British Museum MS.
(Catal. no. 1009).
3. Liturgical.—-Twenty years ago Evetts printed the Bohairic text of
various offices (Bites of the Coptic Church). He is now publishing French
translations of these, with introductions.22
The Uniate patriarch, Cyril Makar, has re-edited the Arabic version
of the ' Seven Prayers,' as given in Tula's Diurnnm.-^
The Dictionary of Christian Archaeology contains a long article on
Anaphoras, by Oabrol,2* giving a detailed account of those of the Alexan-
drine Church, which he divides into six groups, including such texts as
occur in the papyri or ostraca.
4. Church Literature.—The so-called De Vinjinitate, ascribed to
Athanasius, is re-edited, with elaborate commentaries, by von der Goltz,25
who shows that the life there described is still lived in the world, though
asceticism is practised. He would assign the work to the first half of the
4th century, while assuming as its basis some earlier text. Tradition and
internal evidence make it difficult to deny its Athanasian authorship.
Kroger, however, scarcely thinks von der Goltz has increased the
probability of its genuineness,2fi and Leipoldt takes a similar view.2?
Hatiffol dates the tract at ca. 360-381.2S
Winstedt prints20 and translates a Sa'idic fragment of Anthony's
Letters (Zoega clxxi), corresponding to nos. 3, 5, 6, 7 in the Latin version.
Leipoldt has made an elaborate study of the theology of TJidymus the
Blind of Alexandria,30 of whom little has been written since Mingarelli's
Yon der Goltz has submitted Horner's Statutes of the Apostles (v.
Report, 1903-04, 79) to minute analysis,31 and finds among the texts several
unknown pieces. He would ascribe them in part even to the second