DOI article:
Crum, Walter E.: Progress of Egyptology: christian Egypt
DOI Page / Citation link: https://doi.org/10.11588/diglit.12051#0083
Christian Egypt.
71
collections relating to pagan sages. Conspicuous examples of such
'aretology' are the Vita Antonii, the Hist. Laus. and Hist. Mouach. He
traces the growth of a typical Palladian story, that of Sarapion, and
incidentally notices the divergent views, in honour at various periods, as to
the ascetic virtues, emphasizing the influence thereon of the Cynic
philosophy. The policy of Athanasius in composing the Vita is discussed,
and Jerome's aim in writing the biographies modelled upon it. The work
of Palladius and Jtufinus is based, K. holds, mainly on literary materials,
not on personal experience, the names to which the different anecdotes are
attached being purely arbitrary. Palladius, indeed, is but " the most
incompetent of incompetent writers." In the matter of monastic origins,
K. is an admirer of Weingarten.
Early monasticism and Paul of Thebes are the subject of an article by
Nau,55 who discusses the date of the Apophthegmata and gives a critical text
of the story, Migne, P. L. 73, 1004-1014, which is that of Amelineau's
Voyage in Recueil iv. He mentions a work on Paul by de Decker
(Gand, 1905).
The later age of monastic history, as depicted in Leipoldt's Schenute, is
discussed by Ladedze,5'j who contests the view that Shenoute was funda-
mentally unsympathetic towards asceticism, and would allow him less
importance outside the limits of southern Egypt. Too little account is
taken, he thinks, of the influence of Pachoniius. He also notices Crum's
Inscription* from Shenoule's Monastery (v. Report 1903-04, 83).
Balestri57 prints the Martyrdom of Sarapion of Panefosi (Cod. Vat. G7),
given by neither Zoega nor Hyveruat. The edition is made for linguistic
purposes and claims special exactitude. Reliable prints of these ancient
Bohairic MSS. will be of the highest value. He likewise gives us the
Sa'idic Martyrdom of Theodore the Eastern and his companions, Leontius
and Panigiris (= Zoega no. cxlix).58.
The same editor's Martyrdom of St. Luke (v. last Report, 78) is com-
pared by Peeters with its Arabic and Ethiopia versions.59
The fragments relating to Dioscorus, of which Crum gave translations
from Des ltivieres' copies (v. Report 1902-03, 58), are themselves j'rinted
by WlNSTBDT,60 who adds further pieces referring to Ignatius, Peter and
Paul, Jacob ' Intercisus ' tt<-.
Conybeare has translated the correspondence of Peter Mongus and
Acacius from an Armenian MS. of the 13th century, though going back
to earlier copies.1'1 This version was described by Goussen (v. Report
1902-03, 59). C. does not mention the Coptic version, which should stand
nearer the Greek original, and the MS. of which is itself of the 10th century.
71
collections relating to pagan sages. Conspicuous examples of such
'aretology' are the Vita Antonii, the Hist. Laus. and Hist. Mouach. He
traces the growth of a typical Palladian story, that of Sarapion, and
incidentally notices the divergent views, in honour at various periods, as to
the ascetic virtues, emphasizing the influence thereon of the Cynic
philosophy. The policy of Athanasius in composing the Vita is discussed,
and Jerome's aim in writing the biographies modelled upon it. The work
of Palladius and Jtufinus is based, K. holds, mainly on literary materials,
not on personal experience, the names to which the different anecdotes are
attached being purely arbitrary. Palladius, indeed, is but " the most
incompetent of incompetent writers." In the matter of monastic origins,
K. is an admirer of Weingarten.
Early monasticism and Paul of Thebes are the subject of an article by
Nau,55 who discusses the date of the Apophthegmata and gives a critical text
of the story, Migne, P. L. 73, 1004-1014, which is that of Amelineau's
Voyage in Recueil iv. He mentions a work on Paul by de Decker
(Gand, 1905).
The later age of monastic history, as depicted in Leipoldt's Schenute, is
discussed by Ladedze,5'j who contests the view that Shenoute was funda-
mentally unsympathetic towards asceticism, and would allow him less
importance outside the limits of southern Egypt. Too little account is
taken, he thinks, of the influence of Pachoniius. He also notices Crum's
Inscription* from Shenoule's Monastery (v. Report 1903-04, 83).
Balestri57 prints the Martyrdom of Sarapion of Panefosi (Cod. Vat. G7),
given by neither Zoega nor Hyveruat. The edition is made for linguistic
purposes and claims special exactitude. Reliable prints of these ancient
Bohairic MSS. will be of the highest value. He likewise gives us the
Sa'idic Martyrdom of Theodore the Eastern and his companions, Leontius
and Panigiris (= Zoega no. cxlix).58.
The same editor's Martyrdom of St. Luke (v. last Report, 78) is com-
pared by Peeters with its Arabic and Ethiopia versions.59
The fragments relating to Dioscorus, of which Crum gave translations
from Des ltivieres' copies (v. Report 1902-03, 58), are themselves j'rinted
by WlNSTBDT,60 who adds further pieces referring to Ignatius, Peter and
Paul, Jacob ' Intercisus ' tt<-.
Conybeare has translated the correspondence of Peter Mongus and
Acacius from an Armenian MS. of the 13th century, though going back
to earlier copies.1'1 This version was described by Goussen (v. Report
1902-03, 59). C. does not mention the Coptic version, which should stand
nearer the Greek original, and the MS. of which is itself of the 10th century.