Egypt Exploration Fund [Hrsg.]
Archaeological report: comprising the work of the Egypt Exploration Fund and the progress of egyptology during the year ... — 1901-1902

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Pbogbess of Egyptology.

of Diocletian's miserable end; no. 91 refers to the Lenten fast. ' Nos.
61-64, 76 etc. give Christian interpretations to passages in the Song.
Nos. 71-73, 89, 90 give ns dialogues between the Queen of Sheba and
Solomon. From the subscription following no. 53 it appears that the
strophes are "responses" (oud[hm], a word frequent in the other similar
MSS.). The palaeographical fac-simile shows that the MS. belongs to the
beginning of the 11th century.

A series of similar hymns is in part preserved at Strassburg, and is
published by Prof. Spiegelberg.10 These, too, are termed "responses,"
partly to be said, it seems, by the choir or priest, partly by the congrega-
gation (o Xao?). The texts refer to the legends of the finding of the
Cross, and of its appearance to Constantine. It may be observed that
Zoega's MS., here referred to as relating the story of Eusignius, contains
that version of which a fragment in Greek was printed by Lambecius in
his Comment, de Bibl. Cues. Vindob. viii. 109.

Prof. Eeitzenstein has added an interesting example to the known Greek
ostraca from Thebes, showing a mixed biblical (Luke i. 26) and liturgical
text. He regards it as a primitive form of the "Ave Maria" (cf. my
Ostraca, no. 518), and supposes it used perhaps by a poor person, unable
to afford a book.11

A useful list (copied from Amelineau;s unpublished catalogue) of all the
Coptic liturgical MSS. in Paris is printed by Dom Pienaudin.13 They
number 87 in all.

Eenaudot in his notes on the Egyptian liturgies frequently cites a writer
whom he calls Abu Seba, " autor *cientiae ecclesiasticae." This work has
now been edited at the Patriarchal Press in Cairo, by Prof. Labib. Its
true title is " The Precious Jewel in the Science of the Church," and the
author's name Yuhanna b. Zakariya, called Ibu Sabba' (cf. Mai, Nov. Coll.
iv, no. 130).13 This is therefore identical with the anonymous com-
pendium of which Yansleb made use (v. the list at the beginning of his
History). The work consists of 115 short sections dealing, in no very
systematic order, with questions relating to bible history, ecclesiastical
doctrine, the clergy, liturgies, ritual, morality etc. The editor has inserted
the Coptic equivalents of certain Arabic phrases, and has added biblical
references and a few other notes; but whether he has otherwise given an
exact reproduction of the author's text we have no means of ascertaining.
A preliminary notice of the publication appeared in no. 9 of the magazine
'Ain Shems, 1902, where it is stated that the author lived in the 13th

It may here be added that the same editor has now issued the
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