DOI Artikel:
Crum, Walter E.: Progress of Egyptology: christian Egypt
DOI Seite / Zitierlink: https://doi.org/10.11588/diglit.12420#0070
56
Progress of Egyptology.
first time, in its original Egyptian form, much like that of Eome. Its
position too, in the mass, is unexpected. From these abnormal features
it is concluded that the primitive rite of Egypt was substantially parallel
with that of Eome.
Von der Goltz reprints13 and discusses these texts, the origin of which
he would assign to the 3rd or even 2nd century. He accepts the
resemblance claimed with the Eoman rite. A sight of the original would
dispel his doubts as to all the fragments being from a single MS.
The officially authorized Euchologion (v. Report 1903-04, 77) has been
reedited by M. Bisada and Cl. Labib, in small ' pocket' form.14 The text
consists of Basil, parts of Gregory and of the services for the dominical
festivals. A new Introduction treats of the origin of the Coptic language
and liturgies, with reference chiefly to the preservation of the former in
the latter, as the best aid to-day towards maintaining the individuality
of the race. Ecclesiatical decrees are mentioned, later in date at any rate
than Al-Hakim (ob. 1021), which enjoined the use of Coptic alone in
church service and in the private houses of the faithful. Presumably this
is a reference to patriarchal canons among the many which still await
investigation. It is strange that the medieval canon law of the neigh-
bouring Syrian churches obtains constant attention, while that of Egypt
remains, for the most part, wholly unavailable.
The same Cairo press issued, four years ago, the Funeral Services to-day
in use.15 They differ somewhat in sequence from Brit. Mus. no. 846, still
more from Tuki's print.
Baumstark describes 17 and translates the Coptic rite of the Blessing of
the Waters at Epiphany (of. Budge's edition, 1901), which he regards as
the oldest witness to the early Greek form of this and the baptismal service.
The gradual transformation, since 451, of the Alexandrine liturgy, as
used by the Melkite community, into Byzantine form, is traced by
C. Charon.17 The true Alexandrine rite has been maintained, since the
13th century, by the Copts alone.
A two-panelled ivory diptych, bought in Egypt by Mr. Moir Bryce, is
published by Crhm.18 Its text (Greek) is so far unique, in that it shows,
not only the names of living and deceased patriarchs and bishops, but also
the preliminary prayer, usually found in the mass book. The names upon
it show that it was written between 623 and 662 and revised before 680.
The diocese concerned is hard to fix. P. Maas shows19 that the editor's
attempt to identify the reigning bishop Pesynthius with the well-known
Pesynthius of Koptos is chronologically impossible.
Edmund Bishop has interesting observations on the meaning here of
Progress of Egyptology.
first time, in its original Egyptian form, much like that of Eome. Its
position too, in the mass, is unexpected. From these abnormal features
it is concluded that the primitive rite of Egypt was substantially parallel
with that of Eome.
Von der Goltz reprints13 and discusses these texts, the origin of which
he would assign to the 3rd or even 2nd century. He accepts the
resemblance claimed with the Eoman rite. A sight of the original would
dispel his doubts as to all the fragments being from a single MS.
The officially authorized Euchologion (v. Report 1903-04, 77) has been
reedited by M. Bisada and Cl. Labib, in small ' pocket' form.14 The text
consists of Basil, parts of Gregory and of the services for the dominical
festivals. A new Introduction treats of the origin of the Coptic language
and liturgies, with reference chiefly to the preservation of the former in
the latter, as the best aid to-day towards maintaining the individuality
of the race. Ecclesiatical decrees are mentioned, later in date at any rate
than Al-Hakim (ob. 1021), which enjoined the use of Coptic alone in
church service and in the private houses of the faithful. Presumably this
is a reference to patriarchal canons among the many which still await
investigation. It is strange that the medieval canon law of the neigh-
bouring Syrian churches obtains constant attention, while that of Egypt
remains, for the most part, wholly unavailable.
The same Cairo press issued, four years ago, the Funeral Services to-day
in use.15 They differ somewhat in sequence from Brit. Mus. no. 846, still
more from Tuki's print.
Baumstark describes 17 and translates the Coptic rite of the Blessing of
the Waters at Epiphany (of. Budge's edition, 1901), which he regards as
the oldest witness to the early Greek form of this and the baptismal service.
The gradual transformation, since 451, of the Alexandrine liturgy, as
used by the Melkite community, into Byzantine form, is traced by
C. Charon.17 The true Alexandrine rite has been maintained, since the
13th century, by the Copts alone.
A two-panelled ivory diptych, bought in Egypt by Mr. Moir Bryce, is
published by Crhm.18 Its text (Greek) is so far unique, in that it shows,
not only the names of living and deceased patriarchs and bishops, but also
the preliminary prayer, usually found in the mass book. The names upon
it show that it was written between 623 and 662 and revised before 680.
The diocese concerned is hard to fix. P. Maas shows19 that the editor's
attempt to identify the reigning bishop Pesynthius with the well-known
Pesynthius of Koptos is chronologically impossible.
Edmund Bishop has interesting observations on the meaning here of