DOI Artikel:
Gaselee, Stephen: Progress of Egyptology: christian Egypt
DOI Seite / Zitierlink: https://doi.org/10.11588/diglit.12419#0081
Christian Egypt.
61
A new fasciculus52 of Forget's edition of the Arabic Synaxarium
Alexandrinum runs from the first of Barmahat (Phanienoth) to the end of
Mesore and the Little Month. Then follow the indexes—chronological
and alphabetical—of proper names. It is to be hoped that the Latin
translation will not now be long delayed.
I. Guidi adds a note63 to his study of the Ethiopic Synaxarium (v. last
Report, 65) to the effect that after all the Portuguese Jesuit Missionaries
seem to have known of the book ; but they made no use of it.
The Ethiopic prayers for the dead, which correspond to some extent to
those in the Coptic pijdm rite nihebi, are published 64 by I. Guidi, who
rightly insists on the value of Ethiopic liturgical literature to replace lost
Coptic (or even Arabic) materials. A reviewer points out55 that most of
the prayers (or very similar ones) have already been published by Horner
in his Statutes of the Apostles.
Mallon's analysis of the Theotokia (v. Report, 1903-04, 77) is now
elaborated and carried farther56 by De Lacy O'Leaey. He has used much
MS. material, as well as that already printed, and his work will prove
most useful to future investigators, though his translations are not always
beyond cavil. It was, indeed, quite time that the Day Hours of the
Coptic Church should receive some attention from liturgiologists.
In an article67 on the Coptic Theotokias and the Ethiopic Weddase
Mariam, S. Eueinger proposes as their possible writer a certain Simon the
Potter, of Oxyrhynchus, a contemporary of Jacob of Serug. He mentions,
incidentally, another article by himself that has not been recorded in this
Report, a translation (with introduction) of the Coptic Sunday Theotokia,
in the Passctuer Monatschrift of 1909.
Baumstakk describes88 briefly some rather unimportant paper fragments
of Coptic MSS. brought by Kaufmann from Der Baramfis. They are
pieces of dairac-fiol, Lectionaries, and Theotokias.
Salaville describes 68a the liturgical innovations introduced among the
Melchites in 1702 by the Patriarch Gerasimus II Palladas. To symbolize
the divergence of his Church from the doctrine of Pome, be ordered that
the words of institution of the Sacrament should be pronounced secretly,
and the epidesis aloud—a change which brought upon him the censure of
the Patriarch Gabriel III (or possibly Callinicus II) of Constantinople.
4. Church Literature.—Rosch's Akhmimic I Clement (v. last Report, 65)
is reviewed69 by Vernon Baktlet, who devotes some attention to the type
of biblical text and the probable original contents of the fragmentary
volume. He suggests that the large gap between the end of I Clement
and the beginning of James would be exactly filled by the Epistle to
61
A new fasciculus52 of Forget's edition of the Arabic Synaxarium
Alexandrinum runs from the first of Barmahat (Phanienoth) to the end of
Mesore and the Little Month. Then follow the indexes—chronological
and alphabetical—of proper names. It is to be hoped that the Latin
translation will not now be long delayed.
I. Guidi adds a note63 to his study of the Ethiopic Synaxarium (v. last
Report, 65) to the effect that after all the Portuguese Jesuit Missionaries
seem to have known of the book ; but they made no use of it.
The Ethiopic prayers for the dead, which correspond to some extent to
those in the Coptic pijdm rite nihebi, are published 64 by I. Guidi, who
rightly insists on the value of Ethiopic liturgical literature to replace lost
Coptic (or even Arabic) materials. A reviewer points out55 that most of
the prayers (or very similar ones) have already been published by Horner
in his Statutes of the Apostles.
Mallon's analysis of the Theotokia (v. Report, 1903-04, 77) is now
elaborated and carried farther56 by De Lacy O'Leaey. He has used much
MS. material, as well as that already printed, and his work will prove
most useful to future investigators, though his translations are not always
beyond cavil. It was, indeed, quite time that the Day Hours of the
Coptic Church should receive some attention from liturgiologists.
In an article67 on the Coptic Theotokias and the Ethiopic Weddase
Mariam, S. Eueinger proposes as their possible writer a certain Simon the
Potter, of Oxyrhynchus, a contemporary of Jacob of Serug. He mentions,
incidentally, another article by himself that has not been recorded in this
Report, a translation (with introduction) of the Coptic Sunday Theotokia,
in the Passctuer Monatschrift of 1909.
Baumstakk describes88 briefly some rather unimportant paper fragments
of Coptic MSS. brought by Kaufmann from Der Baramfis. They are
pieces of dairac-fiol, Lectionaries, and Theotokias.
Salaville describes 68a the liturgical innovations introduced among the
Melchites in 1702 by the Patriarch Gerasimus II Palladas. To symbolize
the divergence of his Church from the doctrine of Pome, be ordered that
the words of institution of the Sacrament should be pronounced secretly,
and the epidesis aloud—a change which brought upon him the censure of
the Patriarch Gabriel III (or possibly Callinicus II) of Constantinople.
4. Church Literature.—Rosch's Akhmimic I Clement (v. last Report, 65)
is reviewed69 by Vernon Baktlet, who devotes some attention to the type
of biblical text and the probable original contents of the fragmentary
volume. He suggests that the large gap between the end of I Clement
and the beginning of James would be exactly filled by the Epistle to