DOI Artikel:
Crum, Walter E.: Progress of Egyptology: christian Egypt
DOI Seite / Zitierlink: https://doi.org/10.11588/diglit.12420#0075
Christian Egypt.
63
misunderstood. The name Cyrus is compared with the title Kvpu, borne
by the goddess at Menuthis whom he supplanted. The Roman chapel S.
imagines set up by Alexandrine immigrants over against that of Menas,
so as to recall the view seen when approaching Alexandria.
Winstedt, who intends to edit all the unpublished Woide MSS. in the
Bodleian, begins with the martyrdom of Abraham(Glar. Press 48).
Were the text not so meagre, we might be able to verify the suspicion
that this is none but the biblical patriarch, cast into the furnace by
Nimrod (elsewhere Bosoch, Th. St. x, 463). Here however the king is
called Sapor.
The valuable Bohairic martyrdoms, edited by Balestri and Hyvernat
(v. last Report 67), are reviewed by Crum, with some comments and
emendations.53
From the remarkable Coptic version of Epiphanius Be Gemmis,
Winstedt translates 54 a strange passage as to an isle in the Eed Sea, ' the
Emerald Isle,' which Roman emperors used to irrigate with oil. He also
discusses the historical possibilities of the Egyptian Diocletian legend,
seeking to identify the events in which it might have originated.
Availing himself of Lemm's copies, Winstedt has considerably added
to the fragments of the collection of short, sometimes apocryphal, lives of
biblical personages, some of which he has already edited55 (v. last Report 63).
There is perhaps evidence among them for a lost ' Testament of Joshua.'
Paris 1315, 72 ff., referred to by W. (p. 390), contains short homilies upon
Christ and the Virgin.
We may mention here an article by S. Issleib,56 in which the series of
birth scenes, in the temple of Amenophis iii at Luxor, are compared with
the narrative of the annunciation, birth, and divine recognition of Jesus.
' Son of God,' it is observed, is no Jewish royal title, but clearly foreign.
Further, in Egyptian myth the highest god and his son, the king, are not
found united as one person. These facts must have been known (?) to
Arius and Athanasius.
Nau continues his edition of the Greek Aiwphthegmata.6'' An edition
of the Moscow MSS., wherein the collection is arranged as in the Coptic
version, is, 0. von Lemm informs us, in preparation by P. Nikitin.
The relationship between the Life of Posthumius (Vitae Patr. i) and
that of Pachomius—whether the former is but a variant of the latter—
appears not to have been as yet investigated. G. Antolin has been able
to add a passage to the Life from a Spanish MS.08
Two writers arc concerned with the Preface to Athanasius' Festal
Letters. Loofs i9 discusses the true interpretation of the 1 year' there used
63
misunderstood. The name Cyrus is compared with the title Kvpu, borne
by the goddess at Menuthis whom he supplanted. The Roman chapel S.
imagines set up by Alexandrine immigrants over against that of Menas,
so as to recall the view seen when approaching Alexandria.
Winstedt, who intends to edit all the unpublished Woide MSS. in the
Bodleian, begins with the martyrdom of Abraham(Glar. Press 48).
Were the text not so meagre, we might be able to verify the suspicion
that this is none but the biblical patriarch, cast into the furnace by
Nimrod (elsewhere Bosoch, Th. St. x, 463). Here however the king is
called Sapor.
The valuable Bohairic martyrdoms, edited by Balestri and Hyvernat
(v. last Report 67), are reviewed by Crum, with some comments and
emendations.53
From the remarkable Coptic version of Epiphanius Be Gemmis,
Winstedt translates 54 a strange passage as to an isle in the Eed Sea, ' the
Emerald Isle,' which Roman emperors used to irrigate with oil. He also
discusses the historical possibilities of the Egyptian Diocletian legend,
seeking to identify the events in which it might have originated.
Availing himself of Lemm's copies, Winstedt has considerably added
to the fragments of the collection of short, sometimes apocryphal, lives of
biblical personages, some of which he has already edited55 (v. last Report 63).
There is perhaps evidence among them for a lost ' Testament of Joshua.'
Paris 1315, 72 ff., referred to by W. (p. 390), contains short homilies upon
Christ and the Virgin.
We may mention here an article by S. Issleib,56 in which the series of
birth scenes, in the temple of Amenophis iii at Luxor, are compared with
the narrative of the annunciation, birth, and divine recognition of Jesus.
' Son of God,' it is observed, is no Jewish royal title, but clearly foreign.
Further, in Egyptian myth the highest god and his son, the king, are not
found united as one person. These facts must have been known (?) to
Arius and Athanasius.
Nau continues his edition of the Greek Aiwphthegmata.6'' An edition
of the Moscow MSS., wherein the collection is arranged as in the Coptic
version, is, 0. von Lemm informs us, in preparation by P. Nikitin.
The relationship between the Life of Posthumius (Vitae Patr. i) and
that of Pachomius—whether the former is but a variant of the latter—
appears not to have been as yet investigated. G. Antolin has been able
to add a passage to the Life from a Spanish MS.08
Two writers arc concerned with the Preface to Athanasius' Festal
Letters. Loofs i9 discusses the true interpretation of the 1 year' there used