Progress of Egyptology.
The same volume gives us a passage from the Acts of St. John,42 with
incidents otherwise unknown, but probably indicating an early part of
Further, from this volume, a fragment of an unidentified martyrdom,43
wherein the ?;ye/xwi> bids the chief huntsman bring in the martyr, who, the
crowd declares, is not a magician.
The Eustafjaell MSS. in the British Museum have supplied C. Schmidt
with a small addition to his Acta Pauli.u The fragment belongs to the
Heidelberg MS. and corresponds to pp. 257-60 of Lipsius' Greek text.
S. Gaselee publishes a Cambridge MS. with a fragment of the Bohairic
martyrdom of St. Luke.45 Nau points out its identity, almost verbal, with
the text printed by Balestri (v. Report 1904-05, 7S).40 The high page-
number of the leaf, 788, is remarkable.
The history of Menas again occupies a good deal of attention. His
publication of the invaluable Nubian MS. in the British Museum has
given Budge occasion to edit and translate two Ethiopic versions of the
martyrdom:47 one that known already, from the Synaxarium, the other
and longer taken from a martyrology, differing not only in length from
the former. This longer version is also described by M. Chaine,48 who
seeks to identify in it the central crypt laid bare by Kaufmann's
excavations. He refers to the oil used by the sick at the shrine, but says
nothing of the new archaeological evidence for the healing medium being
Whatever the foundation for a primitive tradition regarding a Libyan
saint (? identical with the martyr) of this name, P. F. de' Cavalieri has
shown that the story, as we know it, is but an adaptation of the Passion
of Gordius of Caesarea, related by Basil, who had conversed with eye-
witnesses of his death.49
The above mentioned Nubian text, facsimiled in Budge's volume, was,
from an incidental illustration, clearly to be referred to St. Menas. With
extraordinary skill an all but complete translation of it has been achieved
by Griffith,60 with nothing to aid him beyond the remaining Nubian
fragments (at Berlin) and such literature as can be had relating to the
modern idiom. The subject of the text is a miracle concerning a barren
woman and an egg, Avholly different from those related elsewhere.
One of Kome's suburban churches conceals, under the name of S. Passera,
that of the Alexandrine Abba Cyrus (Abu Kir). Starting hence,
P. Sinthern examines the story of Cyrus and John,61 whose legend
depends solely upon two homilies of Cyril, cited by Sophronius. Their
role as physicians is explained as simply due to words of Cyril