Progress of Egyptology.
and concludes (against E. Schwartz) that the consular, not the Egyptian,
year is intended.
L. Contarelli 00 sees in the yyeficbv here no longer the prefect of Egypt
(E. Schwartz), but only the governor of Alexandria and its district.
Though various documents relating to the patriarch Dioscorus have been
published, the monograph of F. Haase is the first independent study of
his history.61 His main source is the Life best preserved in a Syriac version
(v. Report 1902-03, 58). This, after weighing the arguments—chronological
chiefly—brought against it, he considers genuine, the ' Panegyric on
Macarius' being derived from it and of no historic value. After the
sources, H. discusses the light cast by them upon monophysite manipu-
lation of historical facts; the role of Alexandria in the church history
of the time; the political talents of Dioscorus; the relation between
Egyptian religious feeling and the Chalcedonian formula; the supposed
(H. thinks probably historical) conference between emperor and patriarch ;
the latter's christological position, which, though monophysite in embryo,
was far outdistanced by subsequent theology. It is of interest at present
(v. last Report 67), to note that H. draws attention to the confirmation in
the Syriac Life (Nau, 241-2) of the earlier date for Shenoute's death:
both he and Nestorius are regarded as dead before 450. Reviewed by
Leipoldt,62 who agrees with Haase's estimates as to the relative value
of the sources.
Bolotof's (posthumous) study of the emperor Heraclius is described
in the Byzant. Zeitsckrift.63 He suggests new etymologies for the title
' mukaukas' (v. Report 1900-01, 72): it is the Arab name of a black and
white bird, which recalled in colour the new patriarch's omophorion; or
it may be ' KeKavtcaaico/jLevos, Caucasian savage.'
R. Griveau gives an account64 of a curious legend preserved in Arabic,
—not, he thinks, devoid of some foundation—as to the wholesale con-
version to Christianity of the Jewish inhabitants of Tomai in the Delta
(? Temai l-Amdid), in a.d. 631. The instruments of conversion are monks
from the Autonius monastery at Kulzum. The principal convert in time
becomes bishop of his native town, and this story is ordered by the
patriarch to be read thrice yearly in all churches.
His edition of the Life of St. Tychon gave Usener occasion to discuss
afresh the personality and writings of its author, John the Almoner.00
Loparev laments the inadequacy of our episcopal catalogues of the
eastern churches.06 The Acta Sanctorum now and then bring up an
otherwise unknown name, e.g. ' Philip bishop of Alexandria,' mentioned in
the history of St. Eugenia. Another instance is the Athanasius, obscurely