DOI Artikel:
Gaselee, Stephen: Progress of Egyptology: christian Egypt
DOI Seite / Zitierlink: https://doi.org/10.11588/diglit.12421#0075
Christian Egypt.
63
containing a curious Hebrew form of the tetragrarnmaton should have
been accompanied by a mention8 of three Greek fragments of the Psalms
of the third or fourth century from the Fayoum, publisbed by Wessely and
ascribed by him to the version of Aquila: they too contain the Hebrew
tetragrarnmaton. Mercati,9 however, claims them for Symmachus, and
deals with other questions connected with this manner of writing the
Divine Name: P. Gapelle 10 had independently pronounced that they did
not belong to Aquila's version and was inclined to suggest, with some
dilfidence, that Svnimachus was the translator.
Glaue and Eahlfs publish 11 fragments of a parchment MS. found at
Antinoupolis which, from the reading Garizim in place of Ebal in Dent,
xxvii, 4, they pronounce to belong to a Greek translation of the Samaritan
Pentateuch.
2. Apocryplial, Gnostic.—In the Hemmer-Lejay series, a first volume 12
of Apocryphal Gospels contains, amongst others, the Hisioria Josephi,
translated by Peeters. He conveniently arranges the translations from
the Bohairic and Arabic versions on opposite pages, with one or two short
notes, and gives the variants of the Sa'idic fragments and a separate
translation of the Sa'idic ch. xxiii, which is much longer than in the other
versions. The volume is reviewed by E. Montmasson,13 L. Sh[bikho],14
and P. de Labriolle.14"
In another series, Les Ajoocryphes du Nouveau Testament, the first
volume15 contains the Protevangelmm Jacobi, with introduction, translation,
and notes by E. Amann. The editor's Quellengeschichte is of particular
value, and attention is called to it in the course of a review10
by M. E. James; another review,17 by Montmasson, finds in the
editor some signs of unfamiliarity with Byzantine literature. M. Jugie 18
sees in this Apocryphon early traces of a belief in the Immaculate
Conception.
The Oxyrhynchus volume mentioned above contains a leaf19 from a
papyrus book copied towards the beginning of the fourth century which
clearly represents a piece of a gnostic gospel. The disciples ask the
Saviour how to obtain faith, and receive the answer that the way to faith
is revealed by the inner consciousness of those who pass from darkness to
light; and this is followed by an interesting distinction between the
Father {ir<mip) and the YlpoTraTup, the first of the Aeons. The language
contains many of the technical terms of gnosticism, and it is suggested
that it has a Valentinian flavour.
In an investigation into the Apocalypse of Paul, D. Serruys pro-
nounces191 that the Greek text has been much modified and expurgated
63
containing a curious Hebrew form of the tetragrarnmaton should have
been accompanied by a mention8 of three Greek fragments of the Psalms
of the third or fourth century from the Fayoum, publisbed by Wessely and
ascribed by him to the version of Aquila: they too contain the Hebrew
tetragrarnmaton. Mercati,9 however, claims them for Symmachus, and
deals with other questions connected with this manner of writing the
Divine Name: P. Gapelle 10 had independently pronounced that they did
not belong to Aquila's version and was inclined to suggest, with some
dilfidence, that Svnimachus was the translator.
Glaue and Eahlfs publish 11 fragments of a parchment MS. found at
Antinoupolis which, from the reading Garizim in place of Ebal in Dent,
xxvii, 4, they pronounce to belong to a Greek translation of the Samaritan
Pentateuch.
2. Apocryplial, Gnostic.—In the Hemmer-Lejay series, a first volume 12
of Apocryphal Gospels contains, amongst others, the Hisioria Josephi,
translated by Peeters. He conveniently arranges the translations from
the Bohairic and Arabic versions on opposite pages, with one or two short
notes, and gives the variants of the Sa'idic fragments and a separate
translation of the Sa'idic ch. xxiii, which is much longer than in the other
versions. The volume is reviewed by E. Montmasson,13 L. Sh[bikho],14
and P. de Labriolle.14"
In another series, Les Ajoocryphes du Nouveau Testament, the first
volume15 contains the Protevangelmm Jacobi, with introduction, translation,
and notes by E. Amann. The editor's Quellengeschichte is of particular
value, and attention is called to it in the course of a review10
by M. E. James; another review,17 by Montmasson, finds in the
editor some signs of unfamiliarity with Byzantine literature. M. Jugie 18
sees in this Apocryphon early traces of a belief in the Immaculate
Conception.
The Oxyrhynchus volume mentioned above contains a leaf19 from a
papyrus book copied towards the beginning of the fourth century which
clearly represents a piece of a gnostic gospel. The disciples ask the
Saviour how to obtain faith, and receive the answer that the way to faith
is revealed by the inner consciousness of those who pass from darkness to
light; and this is followed by an interesting distinction between the
Father {ir<mip) and the YlpoTraTup, the first of the Aeons. The language
contains many of the technical terms of gnosticism, and it is suggested
that it has a Valentinian flavour.
In an investigation into the Apocalypse of Paul, D. Serruys pro-
nounces191 that the Greek text has been much modified and expurgated