St. Clement's quotations from Ecclesiasticus are investigated46 by
A. Ebeehaeteb, and compared with the LXX and Vulgate texts.
P. Lhande attempts47 an " essay of religious and domestic psychology''
on St. Clement.
The passage from the Stromateis on ancient Egyptian writing is
examined48 anew by P. Maeestaing. His conclusions are chiefly
negative, for while he shows that St. Clement was Egyptian enough
to distinguish between hieroglyphic and hieratic writing, he was more
than vague as to the meaning of some of the signs which he gives as
examples. The chief interest of his writings, says M., is that from the
second century onwards Egypt had become an incomprehensible mystery.
A brief sketch49 of the catechetical school of Alexandria is given by
W. E. Barnes, as it existed under Clement, Origen, and Pantaemis.
An account50 of the life and work of Dionysius of Alexandria by
J. Bueel gives all that is known of him in a convenient space. A short
notice11 by Salaville has appeared.
The relations between St. Cyril and Nestorius, with extracts from their
•own writings, are treated52 by Nail He describes fully the views of each
held by their adversaries, and as they appear from their own works, and
supplies translations of the letters they wrote to each other and to Pope
Caelestine, as well as of St. Cyril's twelve Anathemas. Natj also
mentions 53 a new MS. of a dialogue (in Greek), already printed in Migne,
between the two great adversaries.
The Eucharistic teaching of St. Cyril is the subject of a valuable
monograph54 by A. Steuckmann. He divides it into two periods, before
and after the beginning of the controversy with Nestorius, and does not
neglect (in an introduction) his Egyptian predecessors. The work is
reviewed55 by Salaville.
In the course of a review56 of Lebon's study of the early Monophysite
movement under Severus (v. last Report, 60) M. Jugie remarks that
■Catholics and Monophysites were in reality in fundamental agreement,
but suffered from "not speaking the same language" [in the technical
terms of theology].
Budge's British Museum Sa'idic Homilies (v. last Report, 58) are
reviewed 67 by Axdeessox, who discusses briefly the question whether any
remains of ancient Egyptian eschatology can be found in these Christian
documents, and by vox Lemm, whose criticisms68 in no. lxxxv. of his
Misccllen both on the text and the translation are exhaustive and some-
what severe: he suggests in many cases different divisions of words in the
■Coptic text and proposes new renderings for a good many passages. In