Peogbess of Egyptology.
for doctrinal reasons, and that the whole is to be referred to a Naasene
In the course of a general survey 20 of the fortunes of the Acts of Peter in
the East, j. Flamiox gives some account of the traces of the work to be
found in Egypt.
As long ago as 1892 M. B. James expressed the hope that the Apocalypse
of Peter would turn up in the Corpus of Clementine apocrypha which
seems to exist more fully in Ethiopia than in other languages: and he
has now21 had the satisfaction of recognising it embedded in some
Clementine Ethiopia texts published by Geebaut 22 in the Revue cle
I'Orient Chretien,. He give3 a full resume of the contents of the work,
placing in parallel columns the Greek quotations which exist in various
patristic writers and the Akhmim Greek text, as well as an unpublished
fragment in the Bodleian Library, and adds a discussion as to the relations
of the Ethiopia text and the Akhmim fragment, as well as a general
conjectural estimate of the contents of the original Apocalypse. Nau 23,
calling attention to James' discovery, remarks that it is hardly less
important than the recovery of the Odes of Solomon ; he mentions that
the Arabic text which is the original of the Ethiopic Qalementos is to be
edited and translated in the Pcttrologia by E. Griveau.
James has also24 recognised in the analysis of an Ethiopic text by
Guerrier (again in the Revioe cle I'Or. Chret.) a version of the Upistola
Apostolorum soon to be published in Coptic by C. Schmidt (v. last
Eeitzenstein's theory of the dependence of the Shepherd of Hennas on
Poimandres and other " Hermetic " literature is combated 25 by G. Baedy.
3. Liturgical.—The Deir Balyzeh fragments (v. last Report, 57) are
briefly discussed20 by Bbightman, who remarks that the early date ascribed
to them by Schermann "can scarcely be taken seriously" : he thinks, on
the contrary, that they should be put down as belonging to the middle of
the fourth century at earliest. He makes one or two comments on the position
of the invocation, for which he finds parallels—at any rate in a rudimentary
form—in Sarapion and the Liturgy of St. Mark, and brings forward two
textual suggestions. S. Salaville returns 27 once more to the discussion
with de Puniet (v. last Report, 57). giving his reasons for thinking that
''a repetition [of the invocation] is a characteristic of Egyptian liturgies."
Junker's study of tenth-century Saidic poetry (v. Report 1907-08, 63
and last Report, 57) is reviewed28 by Spiegelbeeg, who notes, in the course
of a generally favourable review, that the translations are somewhat
unnecessarily free. In another review,29 Th. L[efoet] quotes a