and goes on to the mixed liturgical volumes, and then deals with the Scalae
and lexicographical and grammatical works.
Crum's catalogue of the Eylands' Coptic MSS. (v. Report, 1908-09, 69)
is briefly reviewed 171 by I. G[uidi]. Like Spiegelberg last year (v. last
Report, 74) he opines that by this catalogue C. shows himself an " insigne
maestro nella lingua e lessicografia copta," and hopes that the publication
of his dictionary may not now be long delayed. In a review ma of the
same work, together with Hunt's Eylands Catalogue, Geemanos Gallo-
phylax makes the unfortunate suggestion that scholars should return to
the old name of Mempldtic for what are now universally termed Bohairic
documents. He also gives a general account of recent publications of libelli.
F. M. Abel discusses173 the meaning of the Ennaton, so often found in
itineraries (and in Egypt in the Apophtliegmata, etc.). He comes to the
conclusion that it does not necessarily mean a place nine miles from
Alexandria (or whatever the post-town may have been), but a mutatio, or
post-station, which might be rather less or more miles away according to
Among other Ethiopic literature which can probably claim an Egyptian
origin, mention may be made of the " Miracles of our Lord," summarised173
by S. Geebaut ; the same editor's edition174 of the three last treatises of
the Book of the Mysteries of Heaven and Earth; some Ethiopic MSS.
acquired by the Bibliotheque Rationale since 1877, mentioned175 briefly
by Nau; Chaine's description176 of the Berlin Ethiopic MSS. acquired
since 1878; Geebaut's account177 of the MSS. acquired in Abyssinia by
M. Deloeme ; and Feancjon's translation 178 of the Ethiopic Diduscalia.
A general ubersicht178a of recent work on Ethiopic religion, by C. Bezold,
also contains a good deal of Egyptian interest.
In an account 179 of the Ethiopic monastery of San Stefano at Home in
the fifteenth and sixteenth centuries, ChaiNE promises to deal in a future
work with its later history (after 1730), when it was occupied by Copts
instead of Abyssinians.
Dioscorus was about as much of a Christian poet as Nonnus, whose
chronology is investigated180 by P. Feiedlaendee. At any rate, Jean
Maspeeo shows181 that he praised a strategics of the Thebaid for his efforts
on behalf of Trinitarian orthodoxy, and edits and translates some papyrus
leaves of his works coming from Kom Ishgau.
D. Callimachus continues181a his most elaborate articles (v. last Report,
76) on the last days of the Imperial Eule in Egypt, together with his
theories as to the identity of the Muqauqis.
B. and E. Whishaw, returning to the influence exercised in Spain