DOI Artikel:
Crum, Walter E.: Progress of Egyptology: christian Egypt
DOI Seite / Zitierlink: https://doi.org/10.11588/diglit.12423#0078
68
Pbogkess of Egyptology.
themselves date from about a.d. 900), as a basis for any study of the
northern dialect, cannot be overestimated. Maspeuo, in a review/611 refers
to a version of the Diocletian legend unknown to me.
A valuable contribution towards Egyptian hagiography is further made
by Peeeiea's publication with translations of seven martyrdoms in their
Ethiopic versions.47 The group chosen is that of the so-called Diocletian
cycle and comprises the stories of Basilides, Justus and his family, Theo-
dore the Eastern, Apa Tir and Irai, Claudius, Victor, Sisinnius.
That the value however of such texts as these is mainly philological—
that ldstory has little to look for from them—cannot be denied and is well
expressed by Teeters, in a review of Pereira's work.48
Notes on the various Bohairic hagiographical texts preserved in the
Leipzig MSS. are given by Ckum.49 The most noticeable fragment is
perhaps that narrating a dialogue as to a piece of the Cross, between
an 'archbishop' and a avfjifiovXos, whose words, as well as this title, show
him to be a Moslem governor. A review by Peeters 50 makes some sug-
gestions.
Winstedt prints 51 a fragment from the Sa'idic martyrdom of James the
Persian (' Intercisus').
The relations between hagiography and hynmology—how hymns are
built upon the Acta—are discussed by Krumbacher,52 in his investigations
as to the sources drawn upon by Hoinanos. E.'s hymn to St. Menas is
shown to be based on a lost form of the story, another unpublished version
of which is here edited. The difference between these Greek and the
Coptic (Syiiaxarium) versions is remarkable.
A further fasciculus of Basset's Synaxarium (months of Hatur and
Kihak) has appeared.53 It is of much greater interest than its predecessor;
for use is now largely made of Paris MS. 4869, the peculiar, evidently Upper
Egyptian, recension employed by Amelineau in his Actes. A number of
narratives are thus given which are wanting in Wiistenfeld and so far
in Eorget, who however will print them as an appendix to the ordinary
recension. A feature of this peculiar MS. is the number of anonymous
stories, taken from some form of Apojihthegmata or Patericon.
Those who have worked at the Coptic calendar have long been aware of
the peculiar Arabic form of it given by Abu '1-Barakat, in his ' Lamp of
Darkness' (at any rate in the Paris MS.). Not a few commemorations
absent from the other available recensions are there recorded, and Nau's
print54 of llenaudot's Latin translation of it will be welcome.
In the British Museum Coptic Catalogue (nos. 349, 350) are fragments
of a history of Severus of Antioch, entirely different from the Syriac Lives.
Pbogkess of Egyptology.
themselves date from about a.d. 900), as a basis for any study of the
northern dialect, cannot be overestimated. Maspeuo, in a review/611 refers
to a version of the Diocletian legend unknown to me.
A valuable contribution towards Egyptian hagiography is further made
by Peeeiea's publication with translations of seven martyrdoms in their
Ethiopic versions.47 The group chosen is that of the so-called Diocletian
cycle and comprises the stories of Basilides, Justus and his family, Theo-
dore the Eastern, Apa Tir and Irai, Claudius, Victor, Sisinnius.
That the value however of such texts as these is mainly philological—
that ldstory has little to look for from them—cannot be denied and is well
expressed by Teeters, in a review of Pereira's work.48
Notes on the various Bohairic hagiographical texts preserved in the
Leipzig MSS. are given by Ckum.49 The most noticeable fragment is
perhaps that narrating a dialogue as to a piece of the Cross, between
an 'archbishop' and a avfjifiovXos, whose words, as well as this title, show
him to be a Moslem governor. A review by Peeters 50 makes some sug-
gestions.
Winstedt prints 51 a fragment from the Sa'idic martyrdom of James the
Persian (' Intercisus').
The relations between hagiography and hynmology—how hymns are
built upon the Acta—are discussed by Krumbacher,52 in his investigations
as to the sources drawn upon by Hoinanos. E.'s hymn to St. Menas is
shown to be based on a lost form of the story, another unpublished version
of which is here edited. The difference between these Greek and the
Coptic (Syiiaxarium) versions is remarkable.
A further fasciculus of Basset's Synaxarium (months of Hatur and
Kihak) has appeared.53 It is of much greater interest than its predecessor;
for use is now largely made of Paris MS. 4869, the peculiar, evidently Upper
Egyptian, recension employed by Amelineau in his Actes. A number of
narratives are thus given which are wanting in Wiistenfeld and so far
in Eorget, who however will print them as an appendix to the ordinary
recension. A feature of this peculiar MS. is the number of anonymous
stories, taken from some form of Apojihthegmata or Patericon.
Those who have worked at the Coptic calendar have long been aware of
the peculiar Arabic form of it given by Abu '1-Barakat, in his ' Lamp of
Darkness' (at any rate in the Paris MS.). Not a few commemorations
absent from the other available recensions are there recorded, and Nau's
print54 of llenaudot's Latin translation of it will be welcome.
In the British Museum Coptic Catalogue (nos. 349, 350) are fragments
of a history of Severus of Antioch, entirely different from the Syriac Lives.