Peogeess of Egyptology.
H. C. Hoskibe attempts26 to prove that it was already in existence when
the Codex Sinaitieus was written ; he believes that the scribe of this MS.
had before him a polyglot, of which one column was the Bohairic more or
less in its present state. His examination of the evidence is confined
mostly to the Apocalypse, and is not easy reading; he will probably, for
the present, find comparatively few textual critics to agree with him.
The general theory underlying Hoskiee's critical views27 is that a
trilingual or quadrilingual copy of the Gospels existed in early times,
the four languages represented being Greek, Latin, Syriac, and Coptic.
This complicated hypothesis explains certain individual readings in some
Greek MSS.; but Soutee points out28 that he has not yet demolished
the simpler hypothesis that Greek copies behind the Latin, Syriac,
and Coptic versions were different, to some extent, from all surviving
2. Apocryphal, Gnostic.—H. G.Evelyn-White proposes29 some ingenious
completions for the fragmentary introduction to the Oxyrhynchus Logia.
The most important suggestion (the completion of the second line) will
make the translation run "... who liveth a[nd was seen of the Ten] and
The abstract30 of the Ethiopic Qalementos is continued by S. Geebaut.
The Old Testament history is carried down, with elaborate apocryphal
embroideries, from Adam to King Jehoram, the son of Jehoshaphat.
The fullest stories are those of Enoch, Methuselah, and Melchizedek.
A great deal of work has been done during the year on the Odes of
Solomon ; but very little of it has any reference to Christian Egypt.
A careful study,31 by W. H. Woeeell, of the five Odes which are
preserved in the Pistis Sophia, and a comparison of the Coptic and
Syriac versions of them, does not indeed lead him to any very definite
conclusion as to the relation between the two recensions, but he thinks
it probable that the original Odes may once have been much simpler
than they are now ; they were possibly influenced by Gnostic hymns.
W. Fbankenbeeg sees 32 in them the ordinary exegesis of the Alexandrine
school in the canonical psalms, and makes an interesting attempt at
re-translation into Greek; he adduces some parallels from Macarius'
De Lacy O'Leaey surveys32a the general contents of the Coptic
apocryphal gospels, and gives indications as to where they may most
easily be found printed and translated.
A name in the Historia Josephi, read variously as Shila or Silas, has
been a puzzle, being mentioned together with Enoch, Elias, and Tabitha.