Evelyn-White, The Monasteries of the Wâdi ’n Natrûn, Part I: New Coptic Texts from the Monastery of Saint Macarius (1926) — OCR

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Licence: public domain — Hugh G. Evelyn-White (d. 1924), completed by W. Hauser (d. 1959) and W. E. Crum (d. 1944), The Monasteries of the Wâdi ’n Natrûn, Part I: New Coptic Texts from the Monastery of Saint Macarius, New York: The Metropolitan Museum of Art Egyptian Expedition 1926; public domain in the United States by age (published before 1930) AND in Canada by the LICENCES.md §7 author-death-year rule (died ≤ 1971); scan from archive.org, identifier monasteriesofwdi01evel, fetched 2026-09-23; the item states: nothing — no licenseurl, no rights, no possible-copyright-status (Princeton Theological Seminary Library scan; the alternate copy monasteriesofwad0000evel states nothing either; the Met's own MetPublications page could not be read by script, HTTP 429)

Jurisdiction note: this text is public domain under Canadian law (the project is published from Canada; LICENCES.md §7: author died in or before 1971). It may still be in copyright elsewhere — in countries with a life + 70 term, or where a later edition claims its own rights. The licence line above says what was verified. If you are outside Canada, check your own law before re-using it.

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ref	L0 witness (OCR)
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1	ⲟ
2	Ss
3	“i RAT i
4	ⲧ ⲟ ⲟ is
5	= : ⲉ
6	ⲟ : Sr, 2
7	ⲁ : Se =
8	TERE Sy SRR
9	ⲉ ⲩ
10	=
page 2
page 3
11	Digitized by the Internet Archive
12	in 2022 with funding from
13	Princeton Theological Seminary Library
14	https://archive.org/details/monasteriesofwdiO1evel
page 4
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15	PUBLICATIONS OF
16	THE METROPOLITAN MUSEUM OF ART
17	EGYPTIAN EXPEDITION
18	EDITED BY
19	ALBERT MORTON LYTHGOE
20	CURATOR OF THE DEPARTMENT OF
21	EGYPTIAN ART
page 6
page 7
page 8
22	ⲉ ϣⲱ ⲛ
23	3 ⲁ ⲛ ⲟ
24	Printed in Holland
page 9
25	ⲫ
26	ⲓ \| WADI ⲛ NATRON
27	) ⲧ a PART
28	ⲉ ⲥⲟ TEXTS FRIIS THE MONASTERY \|
29	VY LO Ra ip SAINT ϣⲁ ARS
30	ϥ Ⲁ . ⲃⲱⲧⲅⲕ ww ⲛ ⲉⲫⲟⲛϥ ⲱ ⲩⲛ ϯ ⲛϥ
31	ⲉ LIBRARY AS WREST MACARIUS
32	ⲥ ϧⲉⲥⲏ and “Assum ption of the Virgin (No. VIII B, frag. 1, recto).
33	ⲏⲙ ⲛ ⲧ ⲧⲛ ⲧⲱ ⲧ
34	ⲉ ⲙⲡⲏ AN Are ⲉⲕ ⲧ ϫⲉϩⲁⲣⲁ ⲧ ϥ
35	ⲛ
36	ⲓⲁ \| Ae TY ⲓ
page 10
37	ⲅ ⲅ ⲛⲧ
38	ⲛⲱⲛ ⲟⲩ ⲩⲛ. ⲙ ⲱ
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39	wy OF ⲣⲏ
40	Su
41	THE METROPOLITAN MUSEUM OF ART
42	EGYPTIAN EXPEDITION
43	THE MONASTERIES OF
44	THE WADI ⲛ NATRUN
45	PART 1
46	NEW COPTIC TEXTS FROM THE MONASTERY OF
47	SAINT MACARIUS
48	EDITED WITH AN INTRODUCTION
49	ON THE LIBRARY AT THE MONASTERY OF SAINT MACARIUS
50	BY
51	HUGH G. EVELYN WHITE
52	WITH AN APPENDIX ON A COPTO-ARABIC MS. BY
53	G. P. G. SOBHY
54	NEW YORK
55	MCMXXVI
page 12
page 13
56	THE PUBLICATION OF THIS VOLUME HAS
57	BEEN MADE POSSIBLE BY THE GENEROSITY
58	OF EDWARD S. HARKNESS, TO WHOSE ⲓⲛ-
59	TEREST AND ENCOURAGEMENT SOME OF
60	THE MOST IMPORTANT RESULTS OF THE
61	MUSEUM'S EGYPTIAN EXPEDITION DURING
62	THE PAST TEN YEARS HAVE BEEN IN
63	LARGE MEASURE DUE
page 14
page 15
64	PREFACE
65	HE nucleus of the texts here published or described comprises a selection of the
66	more important of the leaves and fragments found by me at the Monastery of
67	Saint Macarius in the Wadi ⲡ Natr{n in the course of archaeological investigations
68	carried out in 1920-1921 on behalf of the Egyptian Expedition of The Metropolitan Museum
69	of Art. With these are grouped a number of other leaves and fragments, once belonging
70	to the same mss., which were recovered by Tattam in 1839 and Tischendorf in 1844.
71	Fragments of texts already published or known to be extant in complete mss. are merely
72	described (with a collation wherever possible), unless their divergence from the recensions
73	already known seems to justify publication in full. Owing to the shortness of the time during
74	which I was permitted to retain the mss., 1 have been able to deal with only a few of the
75	liturgical groups.!
76	My first care has been to secure transcripts as accurate as possible, but owing to the
77	condition of the originals, torn, rubbed, faded and otherwise maltreated as they are, many
78	passages must remain unintelligible: such passages, though obviously faulty, are printed
79	as I copied them. Had I been able to retain the fragments longer, repeated examination
80	would have removed some at least of these defects. The large and frequent lacunae have
81	been filled in as far as possible: where they can be improved upon, Coptic scholars will
82	doubtless replace these stop-gaps by other and sounder restorations. That they may be
83	able to judge the length of the lacunae, the originals have been reproduced page by page,
84	and line by line.? 1 have departed from this rule only in two or three of the more lengthy texts
85	where lacunae are infrequent and where the lines of the original are too short to be repro-
86	duced without undue loss of space. For the rest, all features of the original—punctuation,
87	diacritical marks, etc.—are reproduced (where visible) so far as modern type allows. The
88	words have been divided throughout, not on any scientific system, but into their simplest
89	elements.
90	1 I have not attempted to deal with the fragments of the numerous copies of the Theotokia: the new material has been
91	utilized by Dr. De Lacy O'Leary in his Coptic Theotokia (London, 1923).
92	2 The nature of the Coptic script calls for relatively short lines, which were probably adopted for that very reason by the
93	ancient scribes. The long lines of many modern editions are hard to follow and are wearisome to the eye,
94	vil
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95	PREFACE
96	The order of the texts themselves is determined by their contents. The Apocryphal
97	Fragments (I—VII1), arranged in sequence, are followed by Hagiographical Texts, where,
98	after material relating to the Archangels, Elias and others, the Diocletianic Martyrs
99	naturally take precedence of the fourth and fifth century worthies (IX—XXXII). After
100	two miscellaneous items (XX X11 ¢f seq.) come a series of Homiletic and Ascetic Fragments
101	(XXXYV et seq.). The Biblical Fragments (XXXVII), which seemed to deserve no higher
102	place, followed by the text of two Greek Anaphoras and by the remains of certain Coptic
103	liturgical books, are treated, for the most part, summarily (XXXVIII). The series is con-
104	cluded with a rough list of vocabulary fragments (XX XIX).
105	Appendix I contains the text of a number of leaves from an Arabic text inscribed in
106	Coptic characters: these have been transliterated into ordinary Arabic script by
107	Dr. G. P. G. Sobhy, who has also commented on the pronunciation of medieval Coptic
108	as illustrated by these fragments. In Appendix II I have gathered up what information
109	I could find relating to the Libraries of the Minor Coptic Monasteries: the Library at
110	the Syrian Monastery is studied at length elsewhere.!
111	The whereabouts of each fragment (Cairo, Leipzig, Manchester, or Cambridge) is of
112	course indicated in every case. An Introductory Note describing the fragments included and
113	dealing with the subject-matter has been prefixed to each group; additional notes (following
114	the Text and Translation) have been found necessary in only a few cases. Since I lay no
115	claim to Coptic scholarship, I have not attempted to deal with matters of grammar or lexico-
116	graphy, though I have tried to emend (always noting the reading of the original) what seemed
117	to be sheer blunders in the texts. The aim of this publication is to make the Texts accessible
118	to the ordinary student of Egyptian Christianity as well as to Coptic scholars, and it is
119	for the former, of course, that the Translations are intended.
120	I am most deeply indebted first to S. E. Marcos Pasha Simaika, Director of the Coptic
121	Museum in “Old Cairo,” for the very great trouble he took in 1920-1921 to facilitate my
122	work in the Monastery, as well as for permission granted me to publish the new-found
123	fragments; and secondly to the Very Rev. El Kummus Maximus, Abbot of Dér Abi
124	Makar, for his liberal and enlightened action in allowing me to remove the fragments from
125	his Monastery to the Coptic Museum in Cairo. My cordial thanks are also due to the
126	authorities of the University Library at Leipzig for permission to publish so many of the
127	Tischendorf-leaves, and to Dr. Georg Steindorff, who most kindly secured for me that per-
128	mission as well as photographs of all the leaves which I wished to copy. The Librarians
129	of the University of Cambridge and of the John Rylands Library at Manchester have also
130	been good enough to allow me to make full use of the Coptic fragments, derived from the
131	Tischendorf and Tattam collections, under their charge.
132	To W. E. Crum I owe a peculiar debt of gratitude, first because it was at his suggestion
133	1 H.N.S., Excursus.
134	Vii
page 17
135	PREFACE
136	that Ⲓ undertook the editing of these texts, and secondly for his never-failing help and
137	guidance whenever 1 have applied to him. Wherever in this edition I have erred, it is
138	"because the particular point or passage has not been submitted to Crum. Dr. George Sobhy
139	of Cairo has not only helped me with information on certain topographical points, but has
140	consented to edit and translate the curious Copto-Arabic fragments published as an
141	Appendix. To Dr, De Lacy O'Leary I am deeply indebted for consenting to revise and
142	correct the proof-sheets of the same Appendix.
143	Finally—but very specially—my thanks are due to those who have made the publication
144	of this work practically possible—to Edward S. Harkness for his signal and splendid
145	generosity in undertaking the entire cost of production, and to Albert M. Lythgoe and
146	H. E. Winlock for the unfailing support and encouragement they have afforded me during
147	the preparation of this work as on numberless other occasions.
148	Huu G. EVELYN WHITE.
149	1X
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page 19
150	HUGH G. EVELYN WHITE
151	HE untimely death of Evelyn White in the summer of 1924, while this volume—the
152	first of several recording his brilliant researches into the history of the Monasteries
153	of the Wadi ⲡ Natrin—was yet in the press, has left to his associates the willing
154	responsibility of carrying through, to the conclusion which he had planned, these results
155	of his broad scholarship. White's study of these monuments, which had played so important
156	a part in the history of the Early-Christian church in Egypt, took definite form in the
157	autumn of 1917, when, incapacitated for further service with the British forces in Egypt
158	by a general breakdown in health, he was able to undertake again the less exacting sides
159	of the work of the Museum’s Expedition, of which he had been a member from 1909 till
160	1915.
161	The earlier years of his connection with the Expedition had been spent at Khargeh Oasis
162	and at Thebes. From 1909 to 1911 he assisted Winlock in the excavations which that
163	branch of our Expedition had undertaken at the Temple of Hibis, in the Oasis, and copied
164	the Greek decrees in the temple for eventual publication. At the same time he explored
165	this northern end of the oasis for Greek inscriptions, devoting himself especially to the
166	cataloguing of those in the Christian cemetery of El Bagawat.
167	In 1911-13 he was associated with Winlock in the Museum’s excavations at Thebes—
168	at the Palace of Amenhotep 11 and in the Assasif—and in 1913-14, in the investigation
169	of the Monastery of Epiphanius and neighboring Early-Christian sites in the Theban
170	necropolis.
171	With the outbreak of the war in 1914 and his inability to secure admission to the British
172	army in that first winter of the struggle, he returned to Thebes and, with the Expedition’s
173	programmes completely disrupted by the cataclysm, he made possible the resumption of
174	our excavations and through the spring of 1915 superintended alone the clearing of a con-
175	siderable additional area at the Palace of Amenhotep.
176	In the autumn of 19135, after persistent efforts he secured a commission in the British
177	army and was eventually assigned to the force which was then engaged in throwing a
page 20
178	HUGH G. EVELYN WHITE
179	railway across the Isthmus of Suez and advancing into Palestine. There his health, always
180	precarious, finally broke down and in 1917 he was invalided out of the army with no hope
181	of further entry.
182	Later in that year it proved possible for us to ask him to undertake a task, in preparation
183	for which certain preliminary work had been carried out in 1910-11 by our Expedition—
184	a study of the architecture and history of the Monasteries of the Wadi 'n Natrin. Beginning
185	with the study of the history of the monasteries from literary sources, which included the
186	investigation of original documents preserved in as many as four languages, he pursued his
187	task unremittingly at Cambridge from 1917 to 1919, constantly expressing to us his grati-
188	tude for the facilities so readily afforded him by the authorities of the Library of Cambridge
189	University and for the help of several British scholars whose aid he sought at times in their
190	respective fields.
191	With this labor approaching completion, he returned to Egypt in the winter of 1919-20
192	and journeyed to the monasteries, spending some time there with the monks and con-
193	ducting a careful study of the architectural and archaeological evidence exhibited by the
194	structures. In the following winter of 1920-21 he made two further visits to the Wadi 'n
195	Natrin, on the first of which he was accompanied by two other members of our Expedition
196	staff, Messrs Hauser and Burton, who cooperated with him in the completion of the
197	exhaustive architectural survey and photographic record of the monasteries, on which the
198	Expedition had previously worked in 1910-11.
199	In two comprehensive reports which White made to the Museum in those years! he
200	outlines the main results of his researches and of his investigation of the monasteries during
201	these visits—which were destined to be the last he would make to the Wadi ⲡ Ⲛⲁ
202	and describes his discovery of the important documents which form the subject of the
203	present volume. Nothing could illustrate more clearly some of the outstanding qualities
204	in White's character than the record of accomplishment to which those reports bear witness
205	—his whole-hearted interest and persistence in pressing an investigation ; his thoroughness
206	in whatever problem or task might be entrusted to him; and his invariable modesty con-
207	cerning any such achievement which his untiring application and sound methods of work
208	had produced.
209	White's larger labor on the history and the architecture of these monasteries had been
210	so far concluded at the time of his death that his manuscript, to be published in two
211	volumes, was in the process of revision preliminary to entering the press. While the work
212	of revision which still remains to be done is a heavy one, owing to the scope and thorough-
213	ness of his investigation and the resultant mass of evidence which that labor yielded, it is
214	our hope that the publication of the volumes may not be unduly delayed. Provision for
215	i Cf. MMA. Bulletin, July, 1920, Part II and November, 1921, Part II.
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216	HUGH G. EVELYN WHITE
217	their publication, together with the present volume, had generously been made in 1922
218	by Mr. Edward S. Harkness, Chairman of the Committee on Egyptian Art.
219	The Museum is under a special debt of gratitude to W. E. Crum, who had given helpful
220	advice and assistance to White in various matters relating to the Expedition’s publications
221	in which they were associated, and who later undertook to see the final pages of this volume
222	through the press after White's death. We also wish to express our grateful appreciation
223	to M. H. Davis for generous help in preparing for us the Index of Coptic words.
224	ALBERT M. LYTHGOE.
page 22
page 23
225	CONTENTS
226	PREFACE . .
227	ⲎⲚⲙⲥⲏ G. EVELYN WHITE: A NoTE BY A. M. LYTHGOE
228	TABLE oF CONTENTS
229	LisT oF PLATES
230	BIBLIOGRAPHY
231	SYMBOLS AND ABBREVIATIONS
232	ADDENDA AND CORRIGENDA
233	INTRODUCTION. The Library at the Monastery of Saint Macarius and the
234	new Manuscript Fragments
235	“TEXTS AND TRANSLATIONS
236	I. Apocryphal Fragment on Adam
237	[1. Acrostic Hymn on the Nativity
238	II. Fragment from an A pocryphal Gospel
239	IV. The Descent into Amenti
240	V. Fragments of an Apocalyptic Gospel
241	ⲓ. The Apocryphal Acts of the Apostles
242	The Travels of Saint Jobn
243	The Death of Saint John
244	The Preaching of Philip and Peter
245	The Martyrdom of Philip . :
246	The Preaching of Bartholomew in the City of the Oasis .
247	The Martyrdom of Matthias
248	The Martyrdom of Mark
249	The Martyrdom of Luke
250	Xi
251	ϪⲰ ⲧⲓ ws»
252	PAGE
253	vii
254	Xi
255	XV
256	xvii
257	X1X
258	XX
259	XX1
260	Il
261	16
262	28
263	35
264	38
265	40
266	43
267	45
268	47
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269	VII.
270	VIII.
271	IX.
272	XI.
273	XII.
274	XIII
275	XIV.
276	XV.
277	XVI.
278	XVIL
279	XVIII
280	X1X.
281	XX.
282	XXI.
283	XXII.
284	XXIII.
285	XXIV.
286	XXV.
287	CONTENTS
288	The Mysteries of Saint John
289	Texts relating to the Virgin
290	A. A Life of the Virgin
291	B. SAINTS PETER AND JoHN, The Death and Assumption of the
292	Virgin . . . . . . .
293	C. Evobius ⲟⲕ RoME, On the Death of the Virgin
294	D. Tueoposius, The Death and Assumption of the Virgin
295	E. An Encomium on the Virgin
296	Tueobosius, Encomium on the Archangel Michael
297	. Encomium on the Archangel Gabriel
298	ϯⲟⲏⲛ Ⲥⲏⲕⲩⲑⲟⲝⲧⲟⲙ, Encomium on the Prophet Elias
299	Encomium on the Three Children
300	Miracles of Saint George
301	The Martyrdom of James the Persian
302	The Martyrdom of Theodore the Stratelates
303	The Martyrdom of Justus the Stratelates
304	SErGius, The Martyrdom of Apa Apoli
305	The Martyrdom of Thomas of Shentalet
306	The Martyrdom of Astratole
307	The Martyrdoms of Apa Kradjon and Apa Amoun
308	The Martyrdom of Paési and Thekla
309	The Martyrdom of Peter of Alexandria .
310	Texts Relating to Saint Macarius .
311	A. Four Odes on Saint Macarius
312	B. Macarius and the Hieracite .
313	C. AcaTHOs THE Priest, The Vision of Benjamin, or The Con-
314	secration of the Church of Saint Macarius
315	D. The Translation of Saint Macarius .
316	E. Fragments of Published Texts on Saint Macarius
317	Odes to Saints of Scetis
318	Abba Apollo
319	ⲭⲓ
320	PAGE
321	51
322	51
323	51
324	54
325	59
326	60
327	62
328	66
329	71
330	71
331	73
332	73
333	75
334	75
335	79
336	94
337	102
338	104
339	113
340	119
341	120
342	120
343	124
344	127
345	131
346	135
347	135
348	141
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349	XXVI.
350	XXVII.
351	XXVIII.
352	XXIX.
353	XXX.
354	XXXI.
355	XXXII.
356	XXXIII.
357	XXXIV.
358	XXXV.
359	XXXVL
360	XXXVIL
361	XXXVIIL
362	XXXIX.
363	CONTENTS
364	Life of Theodore, disciple of Pachém
365	Translation of Ephraem Syrus to Scetis
366	GREGORY OF Nyssa, Life of Gregory Thaumaturgus
367	Life of Abba Pidjimi
368	Besa, Life of Shenout: .
369	Life of Timothy Aelurus
370	Life of Apa Hor
371	The Controversy of ⲟ.
372	A Eucharistic Miracle
373	Ⲉ. Fragments
374	SEVERIAN OF GABALA, Homily on Penitence
375	GREGORY THEoLoGUs, Homily on Christian Charity
376	On the Long-suffering of Christ
377	On Fornication
378	Treatise or Homily
379	ⲧ
380	Four Homiletic Fragments
381	Monastic or Ascetic Precepts
382	Biblical Fragments
383	A. Exodus
384	B. Psalms
385	C. Gospels
386	D. Epistles
387	E. Catena Patrum
388	Liturgical Fragments . . . . .
389	The Greek Liturgies of Saints Basil and Gregory
390	Copto-Arabic Anapbora
391	The Ordinal
392	Horologia
393	The Pascha
394	The Difndr
395	A Book of Hymns
396	Psalmody for Festal Days
397	ⲧ ϩ
398	Copto-Arabic Vocabularies
399	ⲭⲓ
400	171
401	200
402	200
403	213
404	213
405	214
406	214
407	215
408	216
409	220
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410	CONTENTS
411	SUPPLEMENTARY TEXTS . . . . . . . 223
412	A. Pseupo-Linus, The Martyrdom of Saint Paul . . 225
413	B. Ode on the Four and Twenty Elders . . . . 226
414	C. Acrostic Hymn on the Finding of the Cross . . . . 227
415	APPENDICES . . . . ( . . . . . . . : 220
416	I. REMAINS OF AN ARABIC MANUSCRIPT IN Ⲥⲟⲣⲧⲓⲥ CHARACTERS
417	(by Dr. G. P. G. SoBHY) . . . . . . . 231
418	II. THE LiBRARIES OF THE LESSER MONASTERIES OF SCETIS . 270
419	INDEX OF GREEK AND FOREIGN WORDS . . . . . . . . 277
420	Ⲥⲟⲣⲧⲓⲥ INDEX . . . . . . . . . . . . : 282
421	INDEX OF PERSONAL AND PLACE NAMES . . . . . . . 27
422	GENERAL INDEX . . . . . . . . . . . . 291
423	PLATES . . . . . . . . . . . . . At end
424	X1V
page 27
425	LIST OF PLATES
426	FRONTISPIECE. The Death and Assumption of the Virgin (No. VIII B, frag. 1, recto).
427	I.
428	A.
429	B.
430	Apocryphal Fragment on Adam (No. 1, fo. 1, verso).
431	Fragment from an Apocrypbal Gospel (No. 111, verso).
432	I1. A and B. Fragments of an Apocalyptic Gospel (No. V, frag. 2, i recto, and frag. 3,
433	1.
434	IV.
435	V.
436	VI.
437	VII.
438	VIII.
439	IX.
440	XL.
441	XII.
442	XII.
443	EE EE
444	> ⲙ
445	>
446	1 recto).
447	Life of Abba Pidjimi (No. X XIX, frag. 4, verso).
448	The Vision of Benjamin (No. XXIII ¢, frag. 3, verso).
449	A Life of the Virgin (No. VIII a, frag. 1, verso).
450	An Encomium on the Virgin (No. ⲠⲒ frag. 1, 2, recto).
451	The Martyrdom of Apa Apoli (No. XVII, frag. 3, verso).
452	The Martyrdom of Paési and Thekla (No. XXI, frag. 3, recto).
453	Lectionary (7?) for Easter (No. XXXVIIIE, 3).
454	Exodus xxxiv, 29 ff. (No. XX XVII a, fo. 1, recto).
455	The Martyrdom of Apa Amoun (No. XX, frag. 7, verso).
456	The Martyrdom of Apa Kradjén (No. XX, frag. 1, recto).
457	Life of Timothy Aelurus (No. XXXI, pp. 6 and 11).
458	A Life of the Virgin (No. VIII a, frag. 2, recto).
459	Macarius and the Hieracite (No. XXIII B, frag. 2, verso).
460	The Martyrdom of Justus the Stratelates (No. XVI, frag. 2, verso).
461	(a) Life of Gregory Thaumaturgus (No. XXVIII, frag. 12, verso).
462	(b) Encomium on the Archangel Michael (No. 1X, frag. 3, verso).
463	The Controversy of Jobn IV with a Jew and a Melchite (No. XX XIII, frag. 2,
464	recto).
465	. The Martyrdom of Theodore the Stratelates (No. XV, frag. 1, verso).
466	. The Martyrdom of James the Persian (No. XIV, frag. 1, ⲣ. 47).
467	. The Martyrdom of Justus the Stratelates (No. XVI, frag. 7, verso, showing
468	note in cursive script).
469	Life of Apa Ⲙⲟ (No. XXXII, frag. 1, recto).
470	. The Descent into Ament: (No. 1V, frag. 1, recto).
471	ⲩ
page 28
472	XIV.
473	XV.
474	XVI.
475	> ® >
476	B.
477	LIST OF PLATES
478	Gregory Theologus, Homily on Christian Charity (No. XXXV B, recto).
479	The Martyrdom of Thomas of Shentalet (No. XVIII, frag. 6, recto).
480	John Chrysostom, Encomium on the Prophet Elias (No. XI, recto).
481	Homily on Fornication (No. XXXV b, recto).
482	Homily on the Long-suffering of Christ (No. XXXYV ⲥ frag. 2, verso).
483	Frontispiece (from No. VI or No. XX XVII c, 1).
484	XVII. A and B. The Apocryphal Acts of the Apostles (No. V1, pp. 353, 354).
485	XVIII.
486	XIX.
487	XX.
488	XXI.
489	XXII.
490	XXIII.
491	XXIV.
492	XXV.
493	XXVI.
494	XXVII.
495	A.
496	B.
497	Saint Luke xX, 40 ff. (No. XX XVII ¢, 11).
498	The Translation of Saint Ephraem, from the Difndr (No. XX XVIII F).
499	A and ⲃ. Book of Hymns (No. XXXVIII g, frags. 12 and 9).
500	A.
501	. Fragments from the Theotokia.
502	SIE
503	ⲱ
504	Psalter (No. XXXVII Ⲃ b. 3).
505	Greek Liturgy of Saint Basil (No. XX XVIII, foll. 9°, 47).
506	Greek Liturgy of Saint Gregory (No. XXXVIII, foll. 14°, 5°).
507	Copto-Arabic Anaphora with fragment of the Diptychs (No. XXXVIII ⲃ).
508	ⲓ. Sahidic Vocabulary (No. XXXIX, 1).
509	2. Bohairic Vocabulary (No. XXXIX, 9).
510	. Alphabetic Psali from the Theotokia Supplement (Cairo, No. 93).
511	Psalter (No. XXXVII B, b. 6).
512	Theodosius, Encomium (Sahidic) on the Archangel Michael (No. 1X, frag. 2).
513	. Arabic Work in Coptic Script (Appendix I).
514	. Ordination of Subdeacons and of Deacons (No. XXXVIII c).
515	. 1. Horologion, Sahidic and Bohairic (No. XXXVIII pb).
516	2. Theotokia for Wednesday (Cairo, No. 94, 1).
517	Epistle to the Corinthians (No. XX XVII p, fo. 5).
518	. Syriac Life of Saint Alexius (Cairo, No. 113).
519	Examples of Coptic Penwork :
520	A-C. From the Psalter (No. XXXVII B).
521	D=
522	E. From a Liturgical Fragment (Cairo, No. 98).
523	Xvi
page 29
524	BIBLIOGRAPHY
525	AMELINEAU, E.—Les Actes des Martyres de I Eglise Copte. Paris, 1800.
526	Géographie de I Egypte a I' Epoque Copte. Paris, 1892.
527	Histoire des Monastéres de la Basse Egypte (Annales du Musée Guimet, xxv). Paris, 1804.
528	Ⲃⲇⲓⲃⲑⲧⲕⲓ, .- Martirio di S. Luca Evangelista (Bessarione 1X, 1905, pp. 128 ff.).
529	BaLestrI, [., AND HyVERNAT, H.—Acta Martyrum (C.S.C.0., Scriptores Coptici, Ser. m1, t. 1, Textus,
530	Versio). Paris, 1907.
531	Basset, R—Le Synaxaire Arabe- Jacobite (P.O. 1 et seq. References are to the tirage a part).
532	Bousset, W.—The Antichrist Legend (trans. A. H. Keane). London, 1896.
533	Bubck, Sir E. A. WaLLis—T he Book of the Bee. Oxford, 1886.
534	The Contendings of the Apostles (2 vols.). London, 1901.
535	Coptic Apocrypha in the Dialect of Upper Egypt. London, 1913.
536	Fragments of a Coptic Version of an Encomium on Elijah. ..(T.S.B.A4. 1x, ii, 1893).
537	Martyrdom of Isaac of Tipbre ...ϫ 1887).
538	St. Michael the Archangel. London, 1894.
539	Miscellaneous Coptic Texts in the Dialect of Upper Egypt. London, 1915.
540	ps.-CLEMENT—T be Second Coming, trans. S. Grébaut ⲞⲤ. X1v ¢t seq.).
541	CruM, W. E.—Catalogue of the Coptic MSS. in the British Museum. London, 1905.
542	Catalogue of the Coptic MSS. in the Rylands Library. Manchester, 1909.
543	Hagiographa from Leipzig Manuscripts (P.S.B.A. xxix, 289 ff.).
544	Curzon, R.—Visits to Monasteries of the Levant (2nd ed.). London, 1849.
545	DE Vis, H—Homélies Coptes de la Vaticane. Copenhagen, 1922.
546	EveLyN WHITE, H. G.—H story of the Monasteries of the Mount of Nitria and Scetis. New York (forthcoming).
547	Architecture and Archaeology of the Coptic Monasteries in the Wadi Ⲛⲓ.
548	New York (forthcoming).
549	GASELEE, S.—A Bobairic Fragment of the Martyrdom of St. Luke (J.T.S. xX, 52 1.).
550	De XXIV Senioribus. Cambridge, 1912.
551	GUERRIER, L.—Le Testament en Galilée (P.O. 1X, fasc. 3).
552	Ⲥⲱⲓ ⲓ, \|.—Le Synaxaire Ethiopien (P.O. 1 ef seq.).
553	HyvERNAT, H.—Album de Paléographie Copte. Paris-Rome, 1888.
554	James, M. R.—Lost Apocrypha of the Old Testament. London, 1923.
555	LAGARDE, P. DE—Catenae in Evangelia quae supersunt. Gottingen, 1886.
556	Der Pentateuch Koptisch. Leipzig, 1867.
557	Aegyptiaca. Gottingen, 1883.
558	LerpoLpT, J.— (Summary Catalogue of the Coptic mss. in the University Library at Leipzig) ap. Vollers,
559	Katalog d. Islamischen, Christlich-Orient. . . :Hss. yu Leipgig. Leipzig, 1006.
560	XVil
page 30
561	BIBLIOGRAPHY
562	Lewis, Mrs A. S.—The Mythological Acts of the Apostles (Horae Semiticae ⲓ). London, 1904.
563	MaLaN, S. C. (translator)—The Book of Adam and Eve. London, 1882.
564	ps.-METHODIUS—Revelationes (Mon. Pair. Orthodoxogr. 1, 03 f.). Basileae, 1560.
565	Nau, F.—Les Ménologes des Evangéliaires Coptes-Arabes (P.O. Xx, fasc. 2).
566	PEREIRA, M. E.—Acta Martyrum (C.S.C.0., Script. Aeth., Ser. 11, t. 28).
567	Ⲕⲇⲏⲙⲁⲛⲓ, IonaTIUS EPHRAEM I—Testamentum Domini Nostri. Mainz, 1899.
568	RENAupoT, E.—Liturgiarum Orientalium Collectio (2nd ed.). Frankfurt-a.-M., 1847.
569	ReviLLout, E.—Les Apocryphes Coptes. Les Evangiles des Douge Apbires et de S. Barthélemy (P.O. 11, fasc. 2.
570	References are to the tirage a part). Paris, 1904.
571	RoginsoN, F.—Coptic Apocryphal Gospels (Texts and Studies 1v, 2). Cambridge, 18096.
572	ScHMIDT, C.—Gesprdche Jesu mit seinen Jiingern nach der Auferstebung. Leipzig, 1919.
573	SEVERUS OF ASHMUNEIN—H story of the Coptic Patriarchs, ed. B. Evetts (P.O. 1 ff. References are to the
574	tirage a part).
575	STEINDORFF, G.—Die Apocalypse des Elias, Leipzig, 1899.
576	TiscHENDORF, C. E. C.—Acta Apostolorum Apocrypha. Leipzig, 1851,
577	Amnecdota Sacra et Profana. Leipzig, 1855.
578	Apocalypses Apocryphae. Leipzig, 1866.
579	Evangelia Apocrypha (ed. alt.). Leipzig, 1876.
580	Travels in the East, trans. W. E. Schuckard. London, 1847.
581	WINSTEDT, E. O.—Coptic Texts on St. Theodore. London, 1910.
582	WriGHT, W.—Coniributions to the Apocryphal Literature of the New Testament. London, 1865.
583	ⲟ.. Copticorum MSS. qui in Museo Borgiano Velitris asservantur. Rome, 1810.
584	XViil
page 31
585	SYMBOLS AND SUMMARY ABBREVIATIONS
586	I. IN CoMMENTARY, NOTES, ETC.
587	44. ...2. Natrtin.
588	AMG. = Annales du Musée Guimet.
589	Apophth. Patr. = Apophthegmata Patrum (in Migne’s Patrologia Graeca LXV).
590	ⲃ.. Cat. = Catalogue of the Coptic MSS. in the British Museum.
591	ⲃ = Assemani’s Bibliotheca Orientalis.
592	Bibl. Nat. = Bibliotheque Nationale.
593	Cairo = The Coptic Museum at the Church El Moallaka in “Old Cairo.”
594	Cat. = Catalogue, Catalogus.
595	Cod. Tisch. = Codices Tischendorfiani (as catalogued by Leipoldt ap. Vollers, Katalog).
596	Cod. Vat. Arab. = Codices Vaticani Arabici.
597	Cod. Vat. Copt. = Codices Vaticani Coptici (as catalogued
598	ⲥ.
599	C.U.L. = Cambridge University Library.
600	Eth. = Ethiopic.
601	H.E. = Historia Ecclesiastica.
602	Hist. Patr. = History of the Coptic Patriarchs.
603	H.N.S. = History of the Monasteries of the Mount of Nitria and Scetis,
604	Lit. Or. Coll. = Renaudot, Liturgiarum Orientalium Collectio, Ed. ⲓ.
605	PG. = Migne’s Patrologia Graeca.
606	ⲟ = Migne’s Patrologia Latina.
607	P.O. = Graffin-Nau, Patrologia Orientalis.
608	P.S.B.A. = Proceedings of the Society of Biblical Archaeology.
609	R.OC. = Revue de I'Orient Chrétien.
610	Rylands = Catalogue of the Coptic MSS. in the John Rylands Library.
611	SV.NC. = Mai, Scriptorum Veterum Nova Collectio.
612	Ⲧ = Transactions of the Society of Biblical Archaeology.
613	Vollers, Kat. = Katalog d. Islamischen, Christlich-Orient. . . . Hss. d. Universitatsbibliothek zu Leipyig.
614	II. In THE TEXT.
615	) indicate that the words enclosed have dropped out of the text.
616	] indicate a lacuna owing to damage done to the original.
617	} indicate that the words or letters enclosed are superfluous.
618	~~ ⲁ ϥ
619	) indicate the expansion of a contraction.
620	. indicate that so many letters are missing or (if not within brackets) unrecognizable.
621	X1X
page 32
622	ADDENDA AND CORRIGENDA
623	P. 101. 4 ⲛⲁⲥⲟⲛⲓ, read as Ms.
624	,, (transl), lI. 2. For “my
625	brethren,” read ⲩⲉ thieves”
626	P. 14 (transl.), I. 2. For “have been
627	cast away,” read “had des-
628	paired.”
629	P. 19, I. 14. Delete ⲛⲁ)
630	P. 20, 1. 14. For ϭⲏⲡⲉ, read ϭⲏⲡⲓ
631	P. 30 (transl.), l. 3. For “spake unto
632	him with harsh speech,” read
633	“threw mud at him”
634	P. 34 (transl), I. 6. Delete “lying”
635	P. 41 (transl), 1. 11. For “with
636	many miracles,” read “daily
637	till evening”
638	P. 43, I. 5. For ϣⲓⲙⲓ, read ⲥϩⲓⲙⲓ
639	P. 45, I. 11 ⲙⲟⲛⲟⲛ, read as ms.
640	ⲙ (transl) F, 1. 8. For “Only,”
641	read “else”
642	P. 46,1. 1. For ⲱϫϩ, read ⲱⲧϩ (7)
643	» (transl), 1. 2. For “material
644	creatures,” read “molten
645	images”
646	P. 47,1. 5. For ϫⲁϫⲱⲛ, read ϫⲁ‐
647	ϫⲱⲛⲓ
648	P. 40, 1. 8. For ⲙⲛⲓⲛ read ⲙⲏⲓⲛⲓ
649	»» Tote2. For (Mon., read (Noi.
650	P. 50. Delete note 1 (text)
651	» (transl), 1. 5. Delete “and
652	enchantments”
653	P. 51 vo. I. 2. For ⲫⲟⲩ[ⲓ, read
654	ⲫⲏⲟⲩ[ⲓ
655	» v0.1.8. For ⲧⲣⲉ, read ⲧⲫⲉ
656	P. 52, 1. 14. Delete (ⲛⲁ)
657	P. 53 (transl.), 1. 4. For “unto her,”
658	read “unto him,” according to
659	text as emended
660	P. 54, note 7. For the appearance
661	of Jesus as one of the children
662	slain by Herod see Martyrdom
663	of Matthew §§ 1, 3 (ed. Tischen-
664	dorf, pp. 167f., ed. Bonnet,
665	Pp. 217, 219)
666	P. 63 2.. 17. For ϣⲙⲥ, read ⲱⲙⲥ
667	P. 67 vo. \|. 29. For ⲟϣⲉ, read ⲥϣⲉ
668	P. 68,1. 3. For ⲙⲓϣϯ, read ⲛⲓϣϯ
669	P. 7010.1. 3. For ⲥⲫⲏⲣⲓ, read ϣⲫⲏⲣⲓ
670	P. 74,1. 9. For ⲱⲥⲩⲛϩⲏⲧ, read ⲱⲟⲩ
671	ⲛϩⲏⲧ
672	,, (transl), 1. 2. For ..ⲟⲓ
673	heart because of,” read “but \|
674	have had patiencerespecting”’
675	P. 709, notc 9. Add to authorities
676	Synax. Amshir 10, ed. Basset,
677	pp. 779 f.
678	P. 87, note 9. After ⲏ Arab.
679	Misra ⲓ add ⲉϥ. Basset,
680	pp. 23
681	P. 92, 1. ⲓ. For ⲛⲉⲃⲓⲟ ϩⲁ, read
682	ⲛⲉⲃⲓⲟϩⲓ
683	,» (transl), 1. 1. For “a dumb
684	man,” read “a land-owner”
685	P.o4, nn. 4, 5. The Synax., ed.
686	Basset, pp. 1143 f., commemo-
687	rates Thomas on Bafinah 27
688	P. 05, note 4. For “see the Arabic
689	Synax. Abib 25 (ed. Forget, 11
690	244) read ⲉⲉ Synax. Baunah
691	4, ed. Basset, pp. 10781.”
692	P. 96, 1. 12. For ⲡⲁⲓ ⲟⲛ ⲑⲱⲟⲩⲧ,
693	read ⲡⲁⲓⲟ̃ ⲡⲑⲟⲩⲱⲧ
694	ⲉ l. 4. For “ (and) this
695	statue also,” read ‘these
696	seventy idols,”
697	P. ⲟⲧ (transl), 1. 4 from below.
698	For “ravenous,” read “that had
699	whelped””
700	P. 100. Delete note 1
701	» (transl), l. 8 from below.
702	For “Only,” read “Verily”
703	P. 101, I. 8. For ma ⲛⲕⲁⲛⲟⲛ, read
704	ⲙⲁⲛⲕⲁⲛⲟⲛ
705	» (transl), I. 3. For “guarded
706	the appointed place,” read
707	“turned the instrument”
708	P. 102, note 4. Add “Astratole is
709	mentioned, though not by name,
710	in the Martyrdom of Thomas;
711	see ⲭ. ed. Basset, pp.
712	ⲟⲧ.
713	P. 104, note 7. After 1. 1 add
714	“see ⲭ. ed. Basset,
715	pp. 1229 £.”
716	» uli. For ‘“Athlr,” read
717	“Abib;” and to note ⲓⲟ
718	add “see Synax., ed. Basset,
719	pp. 234.
720	P. 108, Ⲓ. 26. For cong, read ⲥⲟⲙⲥ
721	P.110v0.1.3. For ⲙⲉⲧϩⲥⲟⲩⲟ, read
722	ⲙⲉⲧϩⲟⲩⲟ
723	P. 111, 1. 27. For [eϥⲣⲁⲟϯ], read
724	[ⲉϥⲣⲁⲥϯ]
725	P. 112 vo. ll. 19, 25. For ⲑⲱⲟⲩⲧ,
726	read ⲑⲟⲩⲱⲧ
727	,» (transl), I. 5. For “these
728	insults I forgive thee,” read
729	“1 am weary of forgiving
730	thee”
731	P. 116, 1. 3. For ⲥⲁϩⲧ, read ⲥⲁϩϯ
732	» vo. 1. 5. For ⲛ[ⲉ]ⲕ, read
733	ⲡ[ⲉ]ⲕ
734	P. 117 (transl.), I. 4 from below. For
735	“Give thanks unto,” read
736	“By the weal of”
737	,»» (transh), 1. 2 from below. For
738	“Does not their God pro-
739	XX
740	tect,” read “Verily their
741	God fights for”
742	P. 117 (transl), «li. For “dumb,”
743	read “deaf”
744	P. 118 (transl.), I. 4. For “of gold,”
745	read “overlaid with”
746	,» (transl), I. 4 from below. For
747	“the pillar,” read “each
748	pillar.” For “one pillar,”
749	read “throne”
750	,» (transl), 1. 2 from below.
751	For ‘near the,” read “by
752	each.” For “throne,” read
753	“thrones”
754	P. 121 vo. 1. 2. Delete (nr)
755	P. 123 vo. 1. 4. For ϯⲛ]ⲟⲩ, read
756	ⲁⲙ]ⲟⲩ
757	P. 25.. 16. For ⲕⲟϯ, read ⲕⲟⲧ
758	P. 126 (transl), uli. After ⲡⲉϩ
759	sures,” add ⲟⲓ bread”
760	P. 130 v0. 1. 15. For ϫⲉ ⲡⲁϣⲓⲛⲓ,
761	read xem
762	,» (transl), 1. 3 from below.
763	For “I fear,” read “Needs
764	must ”’
765	P. 131 (transl), I. 2. ⲟⲅ (ⲙ
766	read “must needs”
767	,» (transl), lL. 5. For “He should
768	speak of my visitation upon
769	it,” read “in which He
770	shall visit me”
771	ⲡⲟⲃⲉ ⲍ. For the first two lines
772	read “Mesore 19. See Synax.,
773	ed. Basset, pp. 1276 f.”
774	P. 137 (transl), 1. 5. After “Heaven,”
775	add “whereby we ascend”
776	P. 147, 1. 25. For ⲡϣⲁⲓ, read
777	ⲡⲁϣⲁⲓ
778	P. 151, I. 24. For ⲧ[ⲉⲛⲑⲁⲙ, read
779	ⲧ[ⲉⲙⲑⲁⲙ
780	P. 154 15. For ϣⲫⲓⲣ, read
781	whup
782	P. 159 vo. 1. 10. For ϯϩⲟⲛϥ, read
783	ϯϩⲑⲏϥ
784	P. 160 (transl). For “thousand
785	(sic) read “hundred”
786	P. 162 (transl), I. 2. For “spring,”
787	read “canal”
788	» (transl), 1.5. For “heat (?),”
789	read “cooking food”
790	P. 175,1. 6. For ⲛⲓ, read ⲡⲓ
791	» vo. 1. 19. For ⲣⲏⲧ, read
792	ⲣⲏϯ
793	P. 176, 1. 22. For ⲣⲱϩ, read ⲣⲱⲥ
794	,» Delete note 2
795	» v0. I. 22. Read ⲁⲡⲓⲁⲣⲭⲏ‐
796	ⲉⲡⲓⲥⲕⲟⲡⲟⲥ
page 33
797	INTRODUCTION
798	THE LIBRARY AT THE MONASTERY OF SAINT MACARIUS
799	AND THE NEW MS. FRAGMENTS
800	1. The Monastic Libraries in General.
801	O Library, in the formal sense of that word, is known to have existed in Scetis (or
802	at the Mount of Nitria, or Cellia) in the fourth and early fifth centuries. Never-
803	theless, the germs from which the later monastic institution developed were already
804	present. Frequent references show that books were by no means rare as private possessions
805	of the monks. Books are mentioned among the goods of Theodore of Pherme (fourth
806	century) seized by robbers; and the same monk consulted Macarius as to what he ought
807	to do with the three cherished volumes which constituted his library.2 Paphnouti of Scetis
808	also was falsely charged with the theft of a volume which a malicious brother had hidden
809	in his cell.?
810	Whether the possession of books was strictly lawful or no was an open question : Macarius
811	advised Theodore to sell his books, even though he was accustomed to lend them to the
812	brethren to their great edification; and Sarapion (as we shall see) was emphatic on the
813	subject. Yet very many evidently considered such private possession to be legitimate.*
814	These private collections of books were kept in their owners’ cells, where they were stored
815	in cupboards (fvpides)—niches recessed in the walls of the cells—as we gather from the
816	Apophthegmata Patrum. Sarapion,® for example, reproved a book-loving brother with the
817	words: “‘You have taken that which belongs to widows and orphans and have placed it
818	in this cupboard.’ For he saw it full of books.” And to a brother who boasted that he had
819	written for himself a copy of the Old and New Testaments, one of the Fathers replied:
820	1 Apophth. Patr., Theodore of Pherme, xx1x. and canonical books” which were burned by Theophilus:
821	2 id. 1 see Palladius, Dialogus de Vita Johannis Chrysostom:
822	3 Cassian, Collationes, XVIII, 15.. (Migne, P.G. XLVI, 1, 1, 24).
823	4 The Tall Brothers possessed a collection of “excellent 5 Sarapion ⲓⲓ.
824	xxi
825	Privately
826	owned books
827	Book-
828	cupboards
page 34
829	Growing
830	collections
831	at the churches
832	Sources of
833	supply
834	First direct
835	evidence of
836	a library in
837	Scetis
838	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
839	“You have filled your cupboards with papers.”* Another saying shows that these recesses
840	were ordinarily closed, for Amoi declared to his disciples, “I have seen men fleeing and
841	leaving their cupboards littered with parchment books, nor did they (stay to) close the
842	cupboard doors, but departed leaving them open.”
843	Before his death a monk (we may suppose) often gave away to his disciples or com-
844	panions such books as he possessed. Butin many cases books must have been left undisposed
845	of. These would have become the property of the community in general and have been
846	stored at the Church, as the center of the settlement. The Church, indeed, was the one place
847	in a monastic settlement of the early Antonian type where books would most naturally
848	collect, where they would be most accessible, and least likely to be dispersed. Here at least
849	there must have been a series of books for liturgical use, lectionaries, and collections of
850	homilies. And to these would be added important doctrinal manifestoes, such as the yearly
851	Paschal Letters issued by the Patriarchs of Alexandria,® or standard works like the ““book
852	of the holy Athanasius’ wherewith Sisoes routed his Arian visitors.* Possibly it-was from
853	such a collection that the superior visitor to the Mount of Nitria was furnished with the
854	book with which he was expected to beguile his Ⲙ︦ The Church, then, in all probability
855	was the center at which the monastic Library began to develop into a formal institution.
856	In the earliest times books were brought into the monastic settlements from outside ;
857	but the avowed poverty of the monks makes it probable that most of the volumes current
858	were either gifts or were produced by their own copyists, rather than trade-copies. These
859	monastic copyists worked in their cells,® either for their own support,” or to furnish them-
860	selves with reading-matter,? or to accommodate ⲟⲉ.
861	So far as we can learn, the works thus produced were either copies of the Scriptures
862	or theological and ascetic works: they were valued for their ‘edifying’ matter rather than
863	for any literary quality; and there is little or no ground for the pious belief sometimes
864	expressed that here and there the writings of a Greek poet or orator were copied and
865	studied as works of art. Pagan literature was surely one of the “things of the world’’ which
866	every serious-minded monk renounced—if, indeed, any were tempted to suchlike sin.
867	[t is in the latter part of the sixth century that we find the first definite evidence of
868	a permanent library. This is a note inscribed in a Syriac ms. brought by Assemani from
869	the Monastery of the Syrians to the Vatican. It reads as follows: “This book was bought
870	ⲓ ROC. ⲭⲓ (1913), ⲣ. 143 (no. 385) = Migne, P.L. 5 Palladius, Historia Lausiaca, Ch. ⲡ.
871	Ϫⲓ. 2. 2 Apophth. Patr., Ammoes Vv. 6 See Apophth. Patr., Marcus ⲓ.
872	3 SeeCassian, Collationes ⲭ. 2. 2. Similarly in the Theban 7 As did Evagrius at Cellia (see Palladius, Historia
873	Monastery of Epiphanius a Paschal Letter of the Patriarch Lausiaca, Xxxxviir). 8 R.0.C. xvii, p. 143, no. 38s.
874	Damianus, as well as earlier documents, such as the Letter ⲟ Apophih. Patr., Abraham 1m.
875	of Athanasius and the Anathemas of Cyril, were preserved ⲓⲟ It is (or was) the opinion of Dr. Steindorff that the
876	—though, indeed, these were inscribed upon a wall. Bohairic Version of the New Testament originated in the
877	4 Apopbth. Patr., Sisoes xxv. The lemma prefixed to the ‘Nitrian’ Monasteries in the fourth or fifth century: see
878	Morgan Life of Maximus and Domitius asserts that ‘ Pshoi,’ Nestle, Einfiibrung in d. griechische N.T., p. 107.
879	the author, wrote his work “in a volume ⲧⲟⲙⲟⲥ) of papyrus 11 Assemani, Bibliothecae Apostolicae Vaticanae Cala-
880	and deposited it in the Church.” logus 11, no. ⲥⲭⲏ (pp. 245 ff).
881	XXIt
page 35
882	INTRODUCTION
883	on the thirtieth day of the month Thamuz (July) in the year (of the Greeks) 887 (=576 A.D.)
884	for the holy monastery of (sic) Scetis, in the days of the most religious Mar Theodore, the
885	Abbot, by the gift of God and his (Theodore’s) own money. This book he bought together
886	with others, for the contemplation, reading, and spiritual advancement of all those who
887	shall open it. May God (for Whose Name's sake he caused this treasure to be laid up in his
888	own monastery) requite him. . . . But whoso shall seek this book to read in it. . .and shall
889	not return it to its owners, may he inherit the halter of Judas for ever. Amen.”
890	Though Theodore’s “own monastery’ was probably no more than a ‘cell’ of Syrian
891	monks attached to one of the Four Monasteries or Laurae, it is clear that this ‘cell’ as a
892	body possessed a collection of books intended for the use of the brotherhood—that is to say,
893	a Library in the technical sense. And we may surely infer that the ‘cell’ was not peculiar
894	in this respect, but that in the later part of the sixth century (and probably much earlier)
895	each Monastery in Scetis possessed its Library. Moreover, when in the first half of the
896	seventh century Anan-Isho visited Scetis to gather material for his Paradise of the Fathers,
897	it is highly probable that, as a stranger, he found his documentary sources? in general
898	collections rather than in the cells of individual monks.
899	2. The Earlier Libraries at the Monastery of Saint Macarius.
900	With a few possible exceptions? all the books existing in the primitive Monastery of
901	Saint Macarius, whether publicly or privately owned, must have perished in one or other
902	of the Barbarian Raids which took place in 408, 434, and 444 A.D.*
903	Two events in subsequent history are likely to have favored the formation of a new
904	and considerable Library. Late in the fifth century the Emperor Zeno bestowed on the
905	1 Thomas of Marga, Book of the Governors, ed. Budge 11, Life (cp. Cauwenbergh, Etude sur les Moines d’Egypte,
906	p. 175. ⲣ. ⲧⲓ, note 4) states that the text was carried by Apa
907	2 Abbot Butler (Lausiac History 1, 85 f.) shows that Anan- Isidoros from Scetis to the Hospice at Alexandria when the
908	Isho incorporated a Syriac recension of the Lausiac History desert Monasteries were destroyed by the Mastiki (Mazices).
909	in his work, but he need not necessarily have found this It remained there until the days of the Patriarch Michael
910	in Scetis. He cannot have depended to any very ⲥⲟⲡ- when it was restored by a deacon Eustathius to a monk
911	siderable extent upon oral tradition, and we may conjecture of Scetis resident at Enaton. Cauwenbergh assumes that
912	accordingly that he made use of the lost Coptic work known the destruction mentioned was the Sack of Scetis temp.
913	as the Paradise of 51 ⲡⲓⲡⲁⲣⲁⲇⲉⲓⲥⲟⲥ ⲛ̄ⲧⲉ ϣⲓⲏⲧ twice Damian, and identifies the Patriarch Michael with Michael 1
914	mentioned in the Life of Pisenti (ed. Amélineau, Mém. de (744-767). But the Apa Isidoros who rescued the book is
915	PInst. égypt., 11, 330, 363), and more adequately noticed certainly identified with the fourth-century Isidoros the
916	by Zacharias in the Life of John the Little (ed. Amélineau, Priest (who died, however, long before the first Sack of
917	AMG. xxv, 322 1.). It is there called The Book of the Old Scetis), and this statement at least must be fiction. That
918	Men (ⲡⲓϫⲱⲙ ⲛⲛⲓϧⲉⲗⲗⲟⲓ) or Paradise, and is described the book was saved during one of the Sacks of Scetis is
919	as relating the “deeds and sufferings” of a number of probable enough, but (unless the date of the Morgan Ms.
920	Fathers, who are named. Zacharias claims to have followed = contradicts this) it is more likely to have been saved in
921	it closely in his biography of John. It was certainly a work the fifth and last Sack of the Monasteries (c. 817 A.D.)
922	of great renown ; for it is mentioned together with a Paradise and restored under Michael II (850-851), or Michael 111
923	of ‘Nitria’ ⲙⲡϩⲟⲥⲙ) on a Theban ostracon (see Crum, (881-009 7). Yet the rescued Ms. is likely to have belonged
924	Coptic Ostraca, no. 250; cp. p. 63 and note). to the Monastery of Baramis rather than to the Monastery
925	3 e.g. the Life of Maximus and Domitius by ‘Pshoi of of S. Macarius.
926	Constantinople.” A note prefixed to the Morgan Ms. of this 4 HN.S. 1, x, §§ 3 ff.
927	XX1i1
928	Earliest and
929	subsequent
930	collections
page 36
931	Reconstitution
932	of the Library
933	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
934	Monastery an annual subsidy, which afterwards became a permanent endowment, and thus
935	enriched it materially.! Secondly, the transfer thither of the Patriarchal throne of the Mono-
936	physites at the middle of the sixth century added to the place a peculiar ecclesiastical
937	importance.? Once more, however, any accumulation of books formed under these influences
938	must have been dispersed when (towards the close of the sixth century) the Monastery was
939	sacked for the fourth time.
940	For many years after this disaster the Monastery remained in ruins and utterly depressed,
941	and it is unlikely that any attempt to form a new Library can have been made until the
942	changed conditions following on the Arab Conquest led to a vigorous period of restoration.
943	Then indeed (if we may trust our documents) we find the Patriarch Benjamin I, who had
944	come to the Monastery to consecrate a new church of Saint Macarius, instructing his
945	syncellus, Agathos, to “bring forth the books which are requisite for the consecration.” *
946	Presumably, therefore, the Monastery had already (about the middle of the sevénth
947	century) been reéquipped at least with indispensable service-books. Some years later we
948	hear that a certain Abba George, syncellus of the Patriarch Simon 1 (689-701 A.D.), compiled
949	a history of the Patriarchs from Cyril I to Alexander 1 ϯ 730 A.D.) “in the gebel (desert)
950	of the holy Abi Makar in Wadi Habib ;’’5 and it is reasonable to suppose that this work—
951	together with a copy of the more famous Chronicle by John of Ⲛⲓⲙ ⲛⲁ in the monastic
952	collection. At the same period, possibly, there was to be seen there the voluminous corre-
953	spondence of Peter 1 (Mongus) together with a letter of the Emperor Zeno.”
954	There is no evidence to show to what extent the Library was developed in the century
955	following. The ninth century brings us to a crucial date in its history, for about 817 A.D. the
956	Monastery was sacked for the fifth and last time. That sack was peculiarly thorough, and
957	we shall hardly err in assuming that the Library hitherto existing was completely destroyed :°
958	certain it is that not a fragment of ms. derived from this source can be ascribed to a date
959	earlier than the ninth century.
960	3. The Library in the Middle Ages.
961	Prompt and vigorous steps were taken to repair the disaster, and circumstances were
962	peculiarly favorable. The Monastery held a practical monopoly of the Patriarchate. Not
963	only was the Patriarch almost invariably chosen from among its inmates, but he had even
964	11d. 11,14, § 3. 2 id. 1, iii, §§ 1-3. 7 id., p. 183. But it is not certain whether this statement
965	3 4d. 11, iv, § 5. 4 Hist. Patr., p. 243. should be ascribed to the above-mentioned George or to
966	5 id., p. 344. In the eleventh century this work seems the assistants of the tenth century Severus of Ashmunén
967	to have been at Nahya whither it may have been carried who made some use of the earlier work in compiling the
968	when the monks of Scetis fled to that place in the days History of the Patriarchs. In the latter case the reference
969	of Benjamin I (cp. H.N.S. 11, v), or at the sack of the may be simply to the ms. still extant: Cod. Vat. Copt.
970	Monastery in the ninth century. Possibly we have a frag- LXII, 4.
971	ment of this work in No. xxxi. Ⲛⲓ vi, vil.
972	6 On John of Nikiu and his intimate association with ⲟ A few damaged volumes may possibly have survived
973	the Monasteries of Scetis see #d., pp. 286 f. and have been recopied.
974	XX1V
page 37
975	INTRODUCTION
976	to submit to a secondary enthronement there; and there some of the most solemn rites of
977	the Coptic Church were celebrated.! Thence, too, were drawn men to fill the episcopal sees,
978	at any rate of northern Egypt. Then and through the greater part of the Middle Ages Dér
979	Ab Makar was the premier monastery in Egypt: it was at once a semi-Patriarchal seat and
980	a nursing-ground for future Patriarchs and prelates.
981	A fine and adequate Library was, therefore, not only in keeping with the dignity of such
982	an institution, but, so far as study counted for anything, a necessity. Until the new
983	catalogue of the Coptic mss. (many of which were brought from Dér ⲀϧϤ Makar) in the
984	Vatican is issued, it will be impossible to gauge with full assurance the growth of the
985	Library ; but the following list of dated or closely datable examples may roughly represent
986	the development.?
987	(1) 830 A.D. Translation of Saint Macarius (fragment).?
988	(2) 884 A.D. Martyrdom of James the Persian, written by Cyriac, ‘son’ of the deacon Stauros, A.M. ϭⲟⲟ
989	(3) Ninthcentury, Archelaus of Neapolis, Sermon onthe Archangel Gabriel (by the same hand as theforegoing).®
990	(4) 914 A.D. Martyrdom of Macarius of Antioch (written by Jacob, the ‘son’ of John Ⲕⲁⲓ)
991	(5) 918 A.D. Moses of Keft, Encomium on Pisenit of Keft (written by the same Jacob).”
992	(6) 925 A.D. Martyrdom of Isaac of Tiphres (written by Theodore at the direction of Abbot (?) Abraham
993	of Coltha).?
994	(7) 933 A.D. Cyril of Alexandria, Homily on the Three Children.’
995	(8) 956 A.D. Martyrdom of Saint George.®
996	(9) 957 A.D. Dioscoros, Elogium on Macarius of Tkoow (written by Theodosius, ‘son’ of Mennas, priest of
997	the Great Cell).
998	(10) 962 A.D. Saint Athanasius, On the Three Patriarchs (written by a monk of Saint Macarius “ whose name
999	is known to God alone,” when Chael was archpriest).1?
1000	(11) 62 A.D. The Deaths of the Three Patriarchs.'®
1001	(12) 962 A.D. Basil of Caesarea, Sermon on the Monastic Life.l*
1002	(13) 979 ⲇ.. Paphnouti, Life of Unefer (Onuphrius), written by Gabriel the Deacon.!®
1003	(14) Tenth century (first half), Martyrdom of Theodore the Eastern.
1004	(15) Tenth century, Gregory Nazianzen, Homily on the Sacrifice of Abraham (contains a note dated 995 ⲇ..)
1005	(16) Tenth
1006	(17) Tenth century, Martyrdom of Eusebius (contains later note as above).!?
1007	(18) Tenth century, Martyrdom of Saint Luke.?®
1008	(19) Tenth century, Life of Macarius the Great.*!
1009	(20) Tenth century, Menas, Elogium on Abba Macrobius.*
1010	(21) Tenth century, Life of Joseph the Carpenter.?®
1011	(22) Tenth century, Life of Simeon of Mesopotamia.**
1012	1 op. cit. 11, iii, §§ 1-3. 12 7d. Lxvi (Hyvernat, Pl. 29).
1013	2 Probably the ninth-century list should be largely in- 13 7d. Lx1 (Hyvernat, PL 28).
1014	creased. 14 7d. Lxviu (Hyvernat, PL. 29).
1015	3 Cod. Tisch. xxiv, fols. 22, 32, 24 ( = No. ⲭϫⲡⲓ p, 15 id. Lxv, 3 (Hyvernat, Pl. 40).
1016	below). 16 7d. ⲭⲓ (Hyvernat, Pl. 41).
1017	4 Cod. Vat. Copt. ⲓϫ (Hyvernat, Album, Pl. 21). 17 1d. ⲭⲓ (Hyvernat, Pl. 32).
1018	5 id. Lix (Hyvernat, Pl. 22). 18 id. Lxv1, 12 (Hyvernat, Pl. 30).
1019	6 id. L1x, 4 (Hyvernat, Pl. 22). 19 id. ⲓ 4 (Hyvernat, PL. 31).
1020	= id. LxvI, 5 (Hyvernat, Pl. 42, 3). 20 1d. ⲭⲓ (Hyvernat, PL 40).
1021	8 id. Lxvi, 3 (cf. Zoéga, Cat., no. Xix). 21 id. Lix (Hyvernat, Pl. 41).
1022	ⲟ id. Lxix (Hyvernat, Pl. 24). 22 id. vin (Hyvernat, Pl. 33).
1023	ⲓⲟ 7d. ⲭⲓ (Hyvernat, Pl. 26). 23 1d. Lxvi (Hyvernat, Pl. 34).
1024	ⲓⲓ id. xvi, 7 (Hyvernat, Pl. 27). 24 vd. ⲭⲓ (Hyvernat, Pl. 35).
1025	XXV
1026	Extant dated
1027	MSS.
page 38
1028	A library for
1029	research
1030	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
1031	(23) Tenth century, Alexander, Elogium on Peler of Alexandria!
1032	(24) Tenth century, Martyrdom of Peter of Alexandria.?
1033	(25) Tenth century, Sermon of Jobn Chrysostom.’
1034	(26) 1067 A.D. History of Joseph the Carpenter.”
1035	(27) 1153 A.D. Acts of Isaac of Tiphres.®
1036	(28) 1211 A.D. Mark the Priest, Martyrdom of Jobn of Phanidjéit (written by Peter, son of Abt ⲓ Farag).®
1037	(20) Twelfth-thirteenth century, Martyrdom of Saints Jobn and Simeon (contains a miniature painting
1038	by David the Limner, ⲡⲓⲍⲱⲅⲣⲁⲫⲟⲥ).
1039	(30) 1255 A.D. Life of Jobn Khamé (Kamé), written by Paul, priest of the Church of ⲇⲣⲁ Shenfidah in
1040	Bebig (ⲣ)
1041	If the list given above presents anything approaching a true perspective,’ the formation
1042	of the Library must have been vigorously pushed forward in the ninth and tenth centuries;
1043	but in the eleventh—thirteenth centuries the movement very markedly slackened. That
1044	slackening was due not so much to a decline in the appetite for monastic literature as to
1045	the fact that Coptic, as a living language, was now fast succumbing to Arabic.
1046	Limited but adequate evidence shows that the Library was so extensive as to be used
1047	for purposes of ‘research,’ as well as for other objects.
1048	(1) Severus of Ashmunén specially mentions the Monastery of Saint Macarius as one
1049	of the principal sources whence he derived material for his History of the Patriarchst As
1050	stated above,” it was probably in this Monastery that Severus consulted the history of the
1051	Patriarchs from Cyril \| to Alexander 1 compiled there in the eighth century by the monk
1052	George. Occasionally the historian makes definite reference to some document consulted :
1053	thus in his history of the Patriarch Dionysius (247-264 A.D.) he notes that while the Life
1054	on which he mainly relied gave that Patriarch a reign of seventeen years (in agreement,
1055	as he frankly adds, with the Book of the Annals by the Melchite, Sa‘id ibn Batrik or
1056	Eutychius), “in a copy in Dér Abi Makar it is said that he continued on the episcopal throne
1057	seven years.” Another such specific reference occurs in the history of Michael 1 who is
1058	stated to have “remained upon the evangelical throne, according to the statement which
1059	we found in the Library in Dér Ab Makar, twenty-three years.”
1060	The new texts published below enable us to check the statement of Severus in other
1061	directions. The account of the Martyrdom of Saint Ⲙⲁ for instance, is no other than an
1062	abridged translation from the Bohairic Apocryphal Acts of the Apostles, whereof considerable
1063	1 Cod. Vat. Copt. Lx11 (Hyvernat, Pl. 38). also indicate that the later centuries were not quite so
1064	2 id. ⲭⲓ (Hyvernat, Pl. 36). barren as they are represented to be.
1065	3 7d. Lx (Hyvernat, Pl. 42, 1). ⲓⲟ Even in the early tenth century we find Arabic ousting
1066	4 id. Lxvi, 11 ( = Zoéga, Cat., no. Xxv). Coptic, for it is definitely stated that the Life of John the
1067	5 #d. LXIX, 3 ( = Zoéga, Cat., no. XLII). Little was translated into Syriac from an Arabic version
1068	6 id. Lx1x, 2 ( = Zoéga, Cal, no. xLvi); edited by and not from the Coptic original.
1069	Amélineau, Journ. Asiatique, Ser. ⲡⲓ t. ix (1887), pp. 11 Ed. Evetts, p. 8: “These histories were collected by
1070	113 ff. the care of Abba Severus ibn elMukaffa. . . who relates that
1071	7 id. Lx (Hyvernat, Pl. 43). he gathered them from Dér Abt Makar and the Monastery
1072	8 id. Lx, 4; edited by M. Davis, P.O. x1v, fasc. 2. of Nahya and other Monasteries.” Cp. also p. 32.
1073	ⲟ The fragments appear to corroborate the evidence of 12 ⲣ. XXiv. 13 Hist. Pair. p. 03.
1074	our list so far as the tenth century is concerned, but they 14 ⲣ. 460. 15 id., pp. 43 fF.
1075	XXVi
page 39
1076	INTRODUCTION
1077	fragments have been recovered (No. vi).! Secondly, in the history of Benjamin I he inserts
1078	a document which he is far more likely to have seen at the Monastery of Saint Macarius
1079	than anywhere else. This is the narrative, ascribed to Agathos the Priest, of a vision seen by
1080	Benjamin during the consecration of the Church of Saint Macarius. The extant Coptic
1081	fragments (No. xxi11 p) show that Severus or his assistants translated this work into
1082	Arabic with only the slightest changes, and so incorporated it in the History. In all pro-
1083	bability our fragments belonged to the actual copy handled by the compilers.
1084	Another extant work from the same monastery used by Severus is the Life of Isaac (66-
1085	689 A.D.) by Mena, Bishop of Pshati;? but on the other hand very summary, if any, use is made
1086	of the Life of Timothy Aelurus,* of which an interesting example now emerges (No. xxx1).
1087	(2) Mauhub, who continued the History of Severus, was no less indebted to the monastic
1088	Library, since his associates record that they found there the lives of the Patriarchs from
1089	Michael 1 to Shendidah I1 written (about 1055 A.D.) by Michael, Bishop of Tinnis, as well
1090	as the lives of nine other Patriarchs.® Unfortunately very little of this ‘historical’ material
1091	survives in Coptic.
1092	(3) Some years after his consecration (1047 A.D.) the Patriarch Christodulus, while
1093	visiting the Monastery, censured the monks for practising Reservation from “the Sunday
1094	of Palms to Great Wednesday.” The monks having replied defiantly to this slur on their
1095	local use, the Patriarch “arose in anger and went out to his cell, and there was great
1096	disorder. Then the Father Patriarch brought out from the Library of the Monastery a
1097	homily which expressed this very opinion of which they disapproved; and Abba Michael,
1098	his secretary, read it before the assembly.”¢ Clearly the Library was extensive enough to
1099	meet any calls made upon it.
1100	(4) From definite fact we turn to what is less concrete. We know that under Gabriel 11
1101	(1131-1146 A.D.) “many monks of the Monastery of Saint Macarius” formed part of the
1102	commission which compiled the simplified Book of the Passion—a Lectionary for use in Holy
1103	ⲓ The ms. to which these belonged is much later than
1104	the time of Severus, but it may well have been copied
1105	from an older ms. used by him.
1106	2 Hist. Patr., pp. 239 fl.
1107	3 For the Coptic see P.O. x1, 303 ff.; for the Arabic
1108	summary see Hist. Patr., pp. 275 ff.
1109	4 See Hist. Pair., ⲣ. 181. Possibly the Coptic Life
1110	of Timothy was written by the monk George, since he
1111	“informed us of what happened in the time of Marcian,
1112	the unbelieving prince, and the trouble that overtook our
1113	Fathers” (id., p. 345).
1114	5 Mauhub’s preface (Bibl. Nat., Fonds arabe, 202, p. 135)
1115	is as follows; “At the Monastery of Abd Makarwediscovered
1116	the histories of ten Patriarchs, from Michael to Shenuti,
1117	composed by Michael, Bishop of Tinnis.”” Hence it follows
1118	that the interesting note standing earlier in the Hist.
1119	Patr. (ed. Evetts), ⲣ. 301, has somehow been misplaced.
1120	That note reads as follows: “Hereafter will follow that
1121	which we have translated from the documents in the
1122	Monastery of Abi Makar, namely the history of ten
1123	Patriarchs from Michael the last (.e., Michael 111, 881-913)
1124	to Sinuthius the First (read Second). We also translated in
1125	this Monastery the lives of nine other Patriarchs in the
1126	Year of theMartyrs 796 ( = 1079-1080 A.D.). This is written
1127	by Apacyrus the Deacon and Michael, son of Apater of
1128	Damanhfir. Through the grace of God which enabled us
1129	to find the histories in the Monastery of S. Macarius with
1130	the help of the brother Theodore the Steward, son of Paul,
1131	on Sunday, the sixth of Ba'Qnah, in the Year 797 of the
1132	righteous Martyrs ( = June, 1081). We have compared the
1133	manuscripts with one another and found them corre-
1134	sponding to what we copied, and so we assured ourselves
1135	of their authenticity.”
1136	6 Paris, Bibl. Nat., Fonds arabe 304, pp. 143 f.: cp.
1137	HN.S. wv, iv, § 1.
1138	XXVvil
page 40
1139	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
1140	Week!, and the prominent position assigned to the great saints of Scetis? in the Coptic
1141	Anaphora and other liturgical works suggests that these also were, deliberately or
1142	otherwise, shaped in the desert of Saint Macarius. Early in the fourteenth century a
1143	certain Makirah (Macarius), a monk in the Monastery of John the Little, compiled his
1144	Nomocanon, a collection of the materials on which rested the Canon Law of the Coptic
1145	Church. These materials were derived ‘from various books which he found in the Monasteries
1146	of the desert (7.e., in the Wadi 'n Natrlin) and at Cairo.” * Though no fragments of Canons
1147	in Coptic are known to have been found there} it is beyond doubt that the Library at
1148	Dér Abi Makair—the chief of the ‘desert Monasteries —was one of the sources of material.
1149	Indeed an Arabic Ms. in the Vatican containing the Constitution of the Egyptian Monks of
1150	Saint Antony (compiled by John XIII, 1521-1526 A.D.) was derived from “three very old
1151	copies of Councils which existed in the desert of Saint Macarius.”
1152	(5) One of the most interesting features in the history of the Wadi ⲡ NatrQn is the
1153	presence of non-Coptic monasteries, Syrian, Armenian, Abyssinian. Of these, the Syrian
1154	Monastery attained independent existence probably as early as the eighth century ;? the
1155	Armenian Monastery may have emerged in the eleventh-twelfth century, and the Abys-
1156	sinian Monastery at the same period or slightly Ⲓⲁ ⲉⲓ How far Armenian and particularly
1157	Syrian monks? may have availed themselves of the Library at Ⲣⲉ Ab Makar we cannot
1158	tell. But there is ground for suspecting that the ecclesiastical literature of Abyssinia is, in
1159	part at least, derived from the Monastery of Macarius. For though the Abyssinian Monastery
1160	(of Elias) 1s not mentioned until well on in the Middle Ages, there were certainly Abyssinian
1161	monks in the desert before that date, and an intimate connection between the desert
1162	Monasteries and Abyssinia existed from the early ninth century. Thus, the Ethiopic
1163	Synaxarium™ for Hamlé 17 (July 24) commemorates a certain Andrew (Endreyas) “superior
1164	of the Monastery of the great country of Dabra Libanos,”” who “received the monastic habit
1165	at the hands of our father Abba Yohannes Kama ;" and John Kamé, or Khamé, founder of a
1166	minor Monastery in Wadi ⲡ Natr(n, died in 859.2 More important is the fact that several
1167	Metropolitans of Abyssinia were selected from among the monks of the desert.? In the
1168	Patriarchate of Yusib or Joseph (830-849 A.D.) one John of El Baramfis was appointed
1169	to this dignity ⲙⲡⲉ Cosmas ⲠⲒ (920 ?, 923 1) Peter a monk (presumably of the desert)
1170	1 See Dillmann, Catalogus Codicum Aethiopicorum in
1171	Museo Britannico, no. xxvii ⲣ. 30).
1172	2 See, ¢.g., Renaudot, Lit. Or. Coll. 1, p. 17.
1173	3 Otherwise John Colobos or the Dwarf. It was second
1174	in rank of the Monasteries in Wadi ⲡ Natrtn.
1175	4 Paris, Bibl. Nat., Fonds arabe 251 (see de Slane’s
1176	Catalogue).
1177	5 Crum (see Riedel and Crum, Canons of Athanasius,
1178	ⲣ. 81) observes that the Arabic text of the Athanasian
1179	Canons is certainly derived from a Bohairic version. Surely
1180	a copy of this version must have existed in the Monastery
1181	of S. Macarius.
1182	6 Cod. Vat. Arab. pcLxn ( =Mai, Ⲛⲓ, ii,
1183	ⲣ. 584).
1184	7 H.N.S. 1, ix, § 6. 8 id. ⲓ v, § 4.
1185	ⲟ Study of the Syriac mss. from Dér es Suridn might
1186	possibly furnish evidence as to this. A priori it is most
1187	likely that the Syrian monks would have availed them-
1188	selves of so important a library, especially to make
1189	translations of the lives of Egyptian saints.
1190	ⲓⲟ P.O. vi, 345.
1191	11 See his commemorative inscription, 4.4.C.M. uy, 1i1,§ 5.
1192	12 Others, probably, are unrecorded.
1193	13 Hist. Ⲣ pp. 622 1.
1194	XXViil
page 41
1195	INTRODUCTION
1196	was consecrated ;! under Philotheos (981 -ⲓ ⲟⲟ2 7), Daniel of Dér Abit Makar became
1197	Metropolitan;? and in 1102 George, from the same monastery, held that office for a short
1198	time.* Now such prelates, as well as lesser dignitaries accompanying them, and Abyssinian
1199	monks or pilgrims returning southwards from the Wadi ⲙ Natr{in, must have carried with
1200	them greater or smaller quantities of the ecclesiastical literature current in Egyptian Church
1201	circles. Any survey of Abyssinian literature ought, therefore, to recognize the possibility that
1202	the distant Monastery of Saint Macarius is one of the sources from which the dependent
1203	Church borrowed its remarkable apocryphal and hagiographical writings. That the
1204	Monastery possessed a matchless series of the Acts and Lives of Saints has long been
1205	recognized, and now the new texts (Nos. I-vI) witness to the existence of a remarkable
1206	class of apocrypha in the Library.’
1207	(6) Finally, we have reason to believe that, apart from research work, the Library was
1208	not infrequently used by the ordinary copyist and translator (from Coptic to Arabic).t
1209	A few instances may be noted: (1) An Arabic ms. at Paris? containing a compendium of
1210	cardinal theological doctrines (such as the Trinity, the Incarnation, the Commandments
1211	of God, Confession, Communion, and the duties of the monastic life) is definitely stated to
1212	have been copied at the Monastery in A.M. 930 or 980 (1214 or 1264 ⲇ.. (2) An Arabic
1213	version of the Commentary on the Epistle to the Romans® by John Calliopaeus was tran-
1214	scribed from mss. at Dér Ab Makar in 1379 ⲇ.. (3) So, also, a copy of the Nomocanon
1215	of Makirah above mentioned was made there in 1372 (4) The liturgical collections in the
1216	same Library must often have been sought out by copyists. To that Monastery peculiarly
1217	belonged the elaborate rituals for Palm-Sunday, Holy Week, and the Consecration of the
1218	Chrism on Maundy Thursday.’ Further, we have definite knowledge of a ritual for the
1219	Blessing of the Altar “according to the rite of the Monastery of Saint Macarius,” and so
1220	obviously copied there.
1221	4. The Scope of the Library.
1222	Here we may pause to consider in the light of extant mss., of fragments, and of other
1223	evidence what was the scope of the Library. In general terms it may be defined as wholly
1224	religious (theological would be a misleading description) and designed to meet the needs
1225	1 Renaudot, Historia Patriarcharum Alexandrinorum, 5 The surviving fragments are probably but a meagre
1226	ⲣ. 326. 2 id., pp. 381 f. 3 id., p. 475. remnant of a once large class. Orthodoxy must occasionally
1227	4 Much of the Ethiopic literature seems to have been have frowned on such productions.
1228	translated from Arabic versions, a fact which suggests 6 The destruction of Church books in anti-Christian
1229	relatively late importation (say, after the tenth century : the riots at Cairo makes this peculiarly probable,
1230	Chronicle of John of Nikiu was translated so late as 1602). 7 Bibl. Nat., Fonds arabe, no. 184.
1231	Yet it is quite conceivable that other works were derived 8 Cod. Vat. Arab. xL1v (= Mai, S.V.N.C. v, ii, 80).
1232	from the earlier library (destroyed in ⲓⲧ ⲇ... The Ethiopic 9 1d. pcLxn (= Mai, ⲛ. 1v, ii, 584). The date
1233	version of the Martyrdom of Apoli was certainly made is uncertain since Mai gives the impossible equation
1234	before the extant Coptic fragments were written (tenth A.M. 040 = A.D. 1372.
1235	century), since a prophecy relating to the translation of 10 Since these rites were for so many centuries observed
1236	the saint’s body is interpolated in the latter (see below on in their fullest form or exclusively in the Monastery.
1237	No. xv, frag. 5). 11 Cod. Vat. Arab. crx (= Mai, S.V.N.C. wv, ii, 584).
1238	XX1X
1239	Its purpose
1240	solely religious
page 42
1241	Biblical
1242	Patristic
1243	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
1244	of life in the Monastery alone. Works of secular learning—much more works of imagination
1245	—were entirely absent.
1246	It is surprising to find that Biblical mss. are very scantily represented among the relics
1247	of the Library. A copy of the Pentateuch, now in the Vatican, almost certainly came from
1248	this source ; whether the two leaves from Exodus found in 1920 (below, No. xxxvir A) belong
1249	to the same or to another copy cannot yet be stated. But there is no evidence as yet that
1250	other extant Mss. of books of the Old Testament are derived from this Library. Psalters,
1251	indeed, are numerous, but they were produced for liturgical or devotional purposes and
1252	not as parts of the Scriptures: the remarkable Barberini Psalter? is no exception. The New
1253	Testament is only slightly better represented. A single copy of the Gospels was brought
1254	away by Huntington,* our own No. xxxvii ⲥ, 2 (containing the Third and Fourth Gospels)
1255	represents the second volume of another copy, and a few leaves of a larger copy for use in
1256	Church have also been recovered (No. xxxvii ⲥ, 1). Of other books nothing is known
1257	save that Tattam saw there a beautifully written copy of the Epistles:® the fragments
1258	from the Pauline Epistles (No. xxxvi1 ⲣ) hardly merit such a description and may there-
1259	fore represent another copy. Presumably scriptural books, being in constant use, were
1260	rapidly worn out and destroyed.
1261	Catenae on the Gospels (z.e., running commentaries formed of excerpts from the works
1262	of the Fathers) were to be found in the Library and, apparently, were closely studied. The
1263	copy acquired by Curzon at the Monastery of the Syrians was written by a monk of Dér
1264	Abt Makar and doubtless belonged to that Monastery ;? the fragments which were
1265	recovered by Tischendorf® and in 1920-1021 represent a second copy in two volumes.®
1266	We might have expected patristic literature to be abundant. Yet, in fact, it occupied no
1267	very prominent position in the Library. To the Egyptian mind metaphysical dogma seems to
1268	have been distasteful, doubtless because it was unintelligible. Hence, the abstract side of
1269	dogmatic theology is almost unrepresented, and there was an obvious tendency to select
1270	only the more practical (ethical) tracts or homilies of the Fathers. Thirty-seven excerpts
1271	from the writings of Saint John Chrysostom form the largest collected body of patristica
1272	from the Library: other works of the Fathers—and they are not very numerous—are in-
1273	variably isolated tracts appointed to be read in the Church on stated occasions and are not
1274	1 Cod. Vat. Copt. 1. 8 See below, pp. x1 ff. The former are at Leipzig (Cod.
1275	2 zd. v (tenth century) probably came from Dér ⲇⲣⲁ Tisch. xxv); for the latter see below, No. XxxxvII E.
1276	Makir, but even this seems to be a service book since the 9 The pagination indicates that the copy was in two
1277	Canticles are appended. volumes.
1278	3 See below, pp. xxxviif. ⲓⲟ This is contrary to the usual assumption that the
1279	4 Now in the Bodleian Library (Hunt. 17), described by Egyptians delighted in metaphysical subtilty. Yet the real
1280	Horner, Coptic Version of the N.T. 1, p. xXxviii. Copts (as distinguished from the Hellenists of Alexandria)
1281	5 See below, p. xl. certainly judged of such questions as that at issue at
1282	6 This is suggested by the numerous Arabic glosses Chalcedon on an entirely concrete level.
1283	written in the margins. 11 Cod. Vat. Copt. ⲛⲛ.
1284	7 It was probably carried to Dér es Suridn by J. S.
1285	Assemani from Dér Abi Makér and accidentally left there.
1286	XXX
page 43
1287	INTRODUCTION
1288	designed for study. In this connection it may berecalled that the Syrian Patriarch Dionysius
1289	commented unfavorably on the state of learning among the Egyptian monks.
1290	Hitherto Dér Ⲇⲣ Makar has not been recognized as a source of ‘primary’ apocryphal
1291	material.? Secondary documents, indeed, such as the Discourses of Evodius and Theodosius
1292	on the Assumption, have long been known and published.? But apart from the little-
1293	noticed* Leipzig fragments of the Assumption of the Virgin attributed to Saints Peter and
1294	John, the Monastery had yielded up no true apocrypha. We now know that works of this
1295	class were well represented in the Library, since we possess fragments of a Christian
1296	Apocryphon on Adam, of an Apocryphal Gospel, of a Descent into Hades, of an Apocalyptic
1297	Gospel, of the Mysteries of Saint John, and of the Apocryphal Acts in a Bohairic version
1298	(Nos. 1-vir)—as well as further fragments of the secondary Assumption narratives. These
1299	are probably but a few poor relics of a once considerable group—a group (as pointed out
1300	above) from which the Abyssinians may have derived some of their apocrypha.
1301	But perhaps the outstanding feature of the Library was the great collection of Acts of
1302	the Martyrs and Lives of Saints and worthies honored by the Coptic Church. It was
1303	probably from this rather than from some similar series of Haglographa that the existing
1304	Arabic Synaxarium of the Coptic Church was compiled.
1305	These texts are sometimes furnished with rubrics or directions stating when and where
1306	a particular tract was to be used. Thus a Sermon by Theophilus and an Encomium by Cyril
1307	on The Three Children’ has the following direction: “These two sermons are to be read
1308	on alternate years (on Pashons 10) while the Office of the Doxology is being celebrated in
1309	the Sanctuary of the South;” the Life of Macarius® is to be read “on Epep ⲓϥ in the
1310	Sanctuary of Abba Makari to the South ⲉⲛⲉ Martyrdom of Saint ⲇⲣⲁ has the note,
1311	“On Epep 16 read first this book: then read John of the Golden Gospel which is to be found
1312	on (page ) 143 and in (volume ?) gi1—both on the same day;” or lastly, the Correspond-
1313	ence of Peter Mongus and Acacius® is to be read ⲟⲡ Athor4....... If you wish, use them
1314	on the last Sunday of the month Paopi or Athor.”
1315	The rubrics make it clear that these texts were (1) intended for public reading on definite
1316	occasions, and (2) that when complete the series covered the whole year. Can this be the
1317	Coptic “Lectionary for the whole year” in four great volumes which Huntington saw ?
1318	1 HN.S. un, vii, § 2.
1319	2 For the use of apocrypha in Egypt (fourth century) see
1320	the Canons of Athanasius (ed. Riedel-Crum, pp. xv, 33)
1321	where their reading is forbidden or discouraged; also
1322	Apophth. Patr. Sopater (P.G. LXv, 413): “Let no woman
1323	enter into thy cell and do not read apocrypha.” Such
1324	works were known in the ‘Nitrian’ Monasteries even in
1325	the eighteenth century. Sicard (Lettres Edifiantes, t. v),
1326	having once suggested to the Superior at the Monastery of
1327	El Baramfis that it was time for Vespers, was informed
1328	that on the contrary it was “exactly the hour when the
1329	demons make their prayers.” Clearly this monk knew the
1330	Apocalypse of Adam (see Renan, Journal ⲉⲅ.
1331	t. 11 (1855), p. 452): “First hour of the Night; it is the
1332	hour of the adoration of the demons.”
1333	3 Lagarde, Aegypiiaca, pp. 38 ff.; Robinson, Coptic
1334	Apocryphal Gospels, pp. ⲑⲟ fi.
1335	4 Their importance has been remarked only by W. E.
1336	Crum, who was the first to point out that they belonged
1337	to a single Ms.
1338	5 Cod. Vat. Copt. no. LxX11 = Zoéga, Cat., no. LVIL
1339	6 1d. = Zoéga, Cat., no. XXvIil.
1340	7 1d., no. Lx11 = Zoéga, Cal., no. XXI.
1341	8 7d., no. Lx11 = Zoéga, Cat., no. ⲧⲓ.
1342	XXXi
1343	Apocrypha
1344	Acts of the
1345	Martyrs, &c.
1346	The rubrics
1347	The purpose
1348	of the
1349	collection
page 44
1350	Distribution
1351	of the remains
1352	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
1353	The suggestion may at least be raised in view of certain circumstances presently to be
1354	noticed.
1355	By far the most important surviving part of this collection, comprising a large number
1356	of Lives, Martyrdoms, and other pieces, was brought by Assemani from the Monastery of
1357	Saint Macarius in 1715, and is now in the Vatican Library.! The parchment fragments
1358	brought back from the Wadi ⲡ Natrn by Tischendorf in 1844 certainly belonged to the same
1359	collection as did Assemani’s richer spoils. For (1) though the discoverer makes no statement
1360	as to their provenance,? internal evidence proves their derivation from this Convent ;® and
1361	(2) they have ‘rubrics’ exactly parallel with the ‘rubrics’ in the Vatican texts, such as—
1362	“To be read on Mesore 19 after the Doxology in the ⲡⲓϩⲏ ⲁⲡ) in respect of date,
1363	script, and general appearance their correspondence with the Vatican codices is close.> Some
1364	of these fragments are of great interest despite their imperfect condition. Two may be
1365	specially mentioned : one, relating to the consecration of the Church of Saint Macarius by
1366	Benjamin I,* another dealing with the Translation of Macarius’ body to Shiét.” The second
1367	is particularly important as being indirectly dated 830 A.p. and therefore proving that less
1368	than fifteen years after the Fifth Sack of Scetis one at least of the monastic Libraries was
1369	being rehabilitated.
1370	Other fragments of the series had been secured a few years previously by Tattam, who
1371	found in the Monastery besides a copy of the Epistles and about one hundred liturgies,
1372	ⲁ great number of fragments and loose leaves.” Of the last-named he secured about one
1373	hundred, some of which passed through the Library of the Earl of Lindsay into the
1374	Rylands Library at Manchester, where their relationship to the Tischendorf fragments was
1375	recognized by Crum.
1376	Many further fragments of the same collection were found in 1920-1921. Their intimate
1377	relation to the Tischendorf and Tattam series (many pieces in the three groups are derived
1378	from the same Mss., and some even from single pages of the same Mss.) demonstrates what
1379	was previously not altogether certain—that the great majority of the Bohairic fragments
1380	at Leipzig and Manchester were brought from the Monastery of Saint Macarius. Moreover,
1381	two groups of the new fragments definitely belong to defective mss. in the Vatican.?
1382	1 Codd. Vat. Copt. LviII-LX1X ; see Mai, S.V.N.C. v, Pt. ii.
1383	2 See Tischendorf, Anecdota Sacra et Profana ⲓ, pp. 69 fi.
1384	But in his Travels in the East (p. 52) Tischendorf mentions
1385	the discovery of certain parchment leaves and fragments
1386	in the Monastery of Macarius, but without stating what
1387	was their character. For a summary catalogue of these
1388	fragments see Leipoldt ap. Vollers, Kat. d. Isl., Chrisil.-
1389	Orient... .Hss. zu Leipyig, nos. 1086-1000 ⲃ (Codd. Tisch.
1390	XXIV-XXX).
1391	3 e.g., one fragment (Leipoldt ap. Vollers, Kat., p. 395 =
1392	Cod. Tisch. xx1v, 31) has a colophon written by a Psalmodist
1393	“of the Church of our Father Abba Makari of Shiét.”
1394	Others contain matter which is peculiarly ‘Nitrian.’
1395	4 loc. cit, p. 393 = Cod. Tisch. xxiv, 22.
1396	5 As W. E. Crum informs me. Can the fragment Cod.
1397	Tisch. xxiv, 1-2 (loc. cit., p. 388) from the Martyrdom of
1398	Anatolius the Persian actually belong to Cod. Vat. Copt.
1399	Lxvin, which is defective at the beginning and end ?
1400	6 Cod. Tisch. xx1v, 23 (loc. cit., p. 393).
1401	7 Cod. Tisch. xx1v, 22 (loc. cit., p. 393). For the text of
1402	this and the foregoing fragment see below, No. xx11 ⲥ. bp.
1403	8 Rylands Cat., no. 438, the hand of which is described
1404	as ‘Nitrian’ in type. No. 441 is identified as belonging to
1405	Cod. Tisch. xxv1, fol. 1; no. 442 (probably) to Cod. Tisch.
1406	xx1v, fols. 14, 15 and xxvi, fol. 23; and no. 448 to Cod.
1407	Tisch. xx1v, fols. 43 ff.
1408	9 On the relationship of the groups of fragments to one
1409	another and to the Vatican mss. see below, p. xliii.
1410	XXXI1
page 45
1411	INTRODUCTION
1412	Zoéga has pointed out! that the various items in the Vatican codices are arranged upon
1413	no system whatever, though they might be expected to form a sequence following the
1414	days and months of the calendar. In other words, these mss. are the disordered remains
1415	of a great Lectionary. This disturbance perhaps came about in the following way. In the
1416	dark days of the late fourteenth and of the fifteenth century the collection as a whole fell
1417	into decay and much of it perished. But at a subsequent period—possibly in the early
1418	seventeenth century*—such remains as were in tolerable condition were gathered together
1419	and rebound without regard to the true sequence of the various tracts, while mutilated
1420	and defective leaves, and even hopelessly ruined volumes, were discarded altogether. The
1421	former would then be Assemant’s codices, the latter the fragments recovered by Tattam
1422	and Tischendorf? May not ⲓⲉ Coptic Lectionary in four great volumes” seen by
1423	Huntington be identical with a part of the group acquired by Assemani Ⲧⲏⲉ question
1424	can only be raised, not answered. Reference to the fragments published below and to the
1425	complete texts already available* will best show the nature of these documents. It should
1426	be added that since the series was intended for liturgical purposes, it contained, besides
1427	strictly hagiographical narratives, the Lives of Patriarchs who were ordinarily com-
1428	memorated,® and even a number of Homilies appointed for certain days.
1429	As we have already seen,’ there is reason to believe that the Monastery was possessed of
1430	a collection of the authorities and documents on which Coptic Church law and practice
1431	were based, though nothing of all this seems to have survived. Possibly the ‘homily’ dealing
1432	with Reservation with which Christodulus refuted the monks was something of this kind.
1433	Moreover, in the seventeenth century the Abbot of that day appears to have parted with
1434	a ms. of ‘Councils,’” though indeed this may have been no more than a copy of the Nomo-
1435	canon of the monk Makarah.s
1436	We turn next to two classes of books which must be regarded as biblia abiblia. As we
1437	might expect, the number of strictly liturgical books, Anaphoras, Lectionaries, Theotokias,
1438	Psalters, and of works of devotion such as Horologia, shown by discarded fragments alone,
1439	was extremely large; and many complete or nearly complete volumes in various European
1440	libraries may ultimately be shown to have come from our Monastery. Such books were
1441	naturally in constant use and, moreover, not of the most durable quality; hence it is that
1442	1 Cat., p. 4.
1443	2 It was in 1626 that the Barberini Psalter was rebound:
1444	this may indicate some general effort to put the Library
1445	in order.
1446	3 But since the various tracts were acquired by the
1447	Monastery at different dates and differed in size, it may
1448	have been impossible to bind them up in sequence. The
1449	apparent references to numbered volumes (see below,
1450	p. xliv) seem to indicate that the lack of sequence
1451	was an old-standing feature and not due wholly to the
1452	ignorance of later binders.
1453	4 e.g. the Acta Martyrum (edited by Balestri-Hyvernat,
1454	C.5.C.0., Script. Copt., Ser. Ⲡⲓ t. 1 (Arabic)).
1455	5 Thus the ms. of the Life of Isaac by Menas has the
1456	rubric or note “(To be read on) the goth day of Athor”
1457	(see P.O. x1, 302, note 1).
1458	6 Above, ⲣ. xxviii.
1459	7 See below, ⲣ. xxxvii.
1460	8 If so, it may be the Paris ms. Bibl, Nat., Fonds
1461	arabe, no. 251.
1462	XXXI1il
1463	Possible
1464	history of
1465	the collection
1466	Canon Law, &c.
1467	Liturgical
1468	books
page 46
1469	Copto-Arabic
1470	vocabularies
1471	The Arabic
1472	Library
1473	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
1474	with one exception! their remains are all relatively late, dating at earliest from the twelfth
1475	or thirteenth century. Yet the fragmentary copies of the Theotokias, of the Difndr (Anti-
1476	phonarium), and of the smaller collection of hymns recovered in 1921 may reveal local
1477	divergences from the normal medieval Egyptian uses.
1478	Reference has already been made to the decay of Coptic as a living language from the
1479	beginning of the Middle Ages; and though the Monastery of Macarius even in the fourteenth
1480	century prided itself on the exclusive use of Coptic in the Church services, yet Arabic had
1481	been for centuries the vernacular current amongst the monks in their every-day life. Most
1482	of the clergy and brethren, therefore, must have learned Coptic as a dead language is
1483	learned. For the benefit of these the Monastery was equipped with a number of dictionaries
1484	or rather vocabularies designed to familiarize the reader with the Coptic text of the New
1485	Testament and the ordinary liturgical books. But how large was this section of the Library,
1486	and whether it included the full cycle of Coptic philological works,* the extant fragments
1487	(below, No. xxx1x) do not allow us to judge.
1488	The item last mentioned leads up naturally to mention of a side of the Library which was
1489	as large or larger, if less monumental, than the Coptic sections—the collection of Arabic Mss.
1490	As Arabic became more and more the common, every-day language in use among the
1491	Egyptians,’ there arose a demand for versions in that language of Coptic works. Though
1492	the monks of Saint Macarius might exclude all but Coptic from their Church services, for
1493	private reading they would prefer to use an Arabic text of the Martyrdom or Homily which
1494	they wished to study. Hence, perhaps, it is that after the tenth century there is such
1495	a marked falling off in the acquisition of Coptic books for the Library.t It is quite
1496	impossible here to outline the scope of the Arabic collection,” for to do so is a task to
1497	be undertaken only by an Arabic scholar who has at once a wide knowledge of Oriental
1498	Christian literature and a genius for reconstruction. Not only must he determine, if he
1499	can, which of the Arabic mss. in the Vatican, at Paris,® and elsewhere came from this source,
1500	but he must examine the volumes so inaccessibly stored in the modern Library at Dér Abi
1501	Makar, and must further sort and reconstruct the masses of leaves which still lie in the
1502	oubliette beneath the ancient Library.® It is quite possible that he who will do so may
1503	1 Below, No. ⲭⲭⲭⲩⲡⲓ E.
1504	2 See above, p. xxvi.
1505	3 This is proved by the notes, glosses, etc., written in
1506	the margins of the Mss.
1507	4 For these see Mallon, Grammaire Copte?, pp. 4 ff.
1508	5 To evidence already cited add the significant state-
1509	ment of Severus (Hist. Patr., p. 17) as to the state
1510	of things in the tenth century. He informs us that he
1511	invited the assistance of certain “Christian brethren” to
1512	aid him in translating the materials for his History from
1513	Greek and Coptic into “the Arabic tongue current among
1514	the people of the present day in the region of Egypt, most
1515	of whom are ignorant of the Coptic and the Greek.”
1516	6 See above, ⲣ. XXVI.
1517	7 But generally speaking it can have comprised little
1518	more than versions of the Coptic works in the other side
1519	of the Library. Yet many of these Coptic originals are
1520	now entirely lost or survive only in fragments. Original
1521	works in Arabic were probably but few.
1522	8 I suspect that many of the Christian Arabic Mss. in
1523	the Bibliotheque Nationale come from this Monastery.
1524	9 I must confess to being guilty of a grave error of
1525	judgment in not removing, when Ⲓ had opportunity and
1526	permission to do so, all the ‘waste paper,” Arabic as well
1527	as Coptic, lying in the Monastery.
1528	XXXIV
page 47
1529	INTRODUCTION
1530	recover literary treasure of really high value: even fragments of the intermediary Arabic
1531	version (though hardly of the Coptic original) of John of Nikiu’s Chronicle may be forth-
1532	coming.
1533	But though the few items which can even now be identified are too little representative
1534	to deserve further notice here,! mention must be made of two noteworthy works. First,
1535	on the testimony of the monk ‘Abd el Messiah we know that there exists in the modern
1536	Library a medieval copy of the Book of the Reasonable Paradise—a work studied by novices
1537	in Egyptian Monasteries—remarkable as preserving in a note an important architectural
1538	record ;2 secondly, appreciable fragments have now been recovered of an ascetic work which
1539	though composed in Arabic is written in Coptic characters.’
1540	The vast majority of works in the Library were either (in consequence of the geographical
1541	position of the Monastery) in the Bohairic dialect of Coptic, or in Arabic. Yet there were
1542	also alien elements, though these seem to have been small, and may indeed have been only
1543	accidentally present.
1544	First, a few works in the Sahidic (Southern) dialect existed there, though all of these
1545	appear to be of relatively late date. Thus we have a single leaf from the Sahidic version of
1546	the Encomium on Saint Michael by Theodosius (No. 1x, frag. 2); a number of leaves from a
1547	Sahidic-Arabic vocabulary (No. xxxix 1); and two fragmentary Horologia (No. xxxviI1 ⲣ)
1548	wherein the text of the Psalms (but not the remaining matter) is in the dialect of the South.
1549	In the earlier Libraries, the last of which perished in 817 A.p., there were doubtless many
1550	works in Greek. But, though the Coptic Church did not utterly abandon the use of Greek,’
1551	there can have been few who understood the language from the ninth century onwards.
1552	Notwithstanding, we have definite knowledge of two Greek mss. existing in the Library.
1553	A Life of Pachomius was translated into Arabic from a Greek text at Dér Abd Makir in
1554	1259 ⲇ.. and we now possess twenty-five leaves from the Greek Anaphoras of Saints
1555	Gregory and Basil (No. xxxvir ⲇ) There are grounds for believing that Greek was
1556	occasionally used for liturgical purposes at other of the desert Monasteries.?
1557	Syriac is represented only by a single fine and early leaf (fifth-sixth century) from
1558	1 Certain of them are mentioned above (pp. xxviii f.).
1559	2 See A.A.C.M.1,iii, ⲛ) \| have not seen this Ms.
1560	The modern Library is a small cell on the west side of the
1561	existing Monastery, which is only to be entered with
1562	elaborate precautions.
1563	3 See the text as edited by Dr. Sobhy in the Appendix.
1564	This work may even be partly identical with the Paradise
1565	above mentioned or with the Paradise of Delights extant at
1566	Paris (de Slane, Catalogue, no. 279).
1567	4 i.e. brought to the Monastery by monks from the
1568	Sa’id, or left there by chance visitors or pilgrims.
1569	5 The Patriarch Macarius II (1103-1131) was ‘pro-
1570	claimed’ in Greek, as well as Coptic and Arabic (Synax.,
1571	Tat 4, ed. Basset, pp. 6 ff.). Moreover to the present day
1572	passages in liturgical books are retained in Greek.
1573	6 See Crum, Theological Texts from Coptic Papyri, p. 175.
1574	Note that a Melkite had to be called in to do the transla-
1575	tion. Probably the Greek original is now lost, unless indeed
1576	it be one of the Mss. now in Europe.
1577	7 Since one of these contains a petition of the Mono-
1578	physite Patriarch, Benjamin II (about 1330 ⲇ..) this ms.
1579	cannot be of Melkite origin.
1580	8 From the neighboring Monasteries of Anba Bishoi
1581	and El Baram(s come fragments of a Lectionary for Holy
1582	Week in Greek, Coptic, and Arabic (Crum, B.M. Cat., no.
1583	775, and Bodleian MS. Copt. 3). From the same region,
1584	I suspect, comes the Graeco-Arabic Lectionary for Holy
1585	Week now at Leyden (Cod. Scaligeri, 243), for which see
1586	Baumstark, Oriens Cbhristianus, N.S. ⲓ. 142 ff. (with
1587	illustration).
1588	XXXV
1589	Alien elements
1590	in the Library
1591	(1) Sahidic
1592	(2) Greek
1593	(3) Syriac
page 48
1594	Neglect of the
1595	Library
1596	Seventeenth
1597	century repairs
1598	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
1599	the Life of Saint Alexius, by a second small parchment fragment, and by some tatters of
1600	a late liturgical paper book.! They, however, are best regarded as ‘strays’ from the neigh-
1601	boring Dér es Surian.
1602	5. The Decay of the Library.
1603	The growth of the Library was practically stopped by the obscure but crushing disaster
1604	which overtook the Monastery about 1350 ⲇ.. Just as the few remaining monks had to
1605	abandon so many of the buildings designed to accommodate hundreds, so the Library,
1606	vastly exceeding their needs, was allowed to fall into decay *—the more so since the com-
1607	munity, poverty-stricken and shorn of its privileges, was probably now recruited from the
1608	illiterate or semi-literate classes. Moreover, owing to their heavy, ill-hinged bindings, the
1609	medieval Coptic volumes must periodically have fallen into disrepair: leaves and quires
1610	would become detached, the outer margins torn and broken, or the stitching of an entire
1611	volume would give way and the loose sheets and quires would be thrust aside, disordered
1612	and crumpled, into some corner.
1613	After the downfall of the Monastery such damaged volumes were not likely to be repaired :
1614	duplicate copies especially and ‘obsolete’ books would be regarded as worth only the material
1615	of which they were composed. Yet thedecay of the Library was not wholly due to impotence
1616	or carelessness. Whether owing to the quality of the ink itself or to imperfect preparation
1617	of the parchment, the ink has flaked off the flesh-side of many of the parchment sheets,
1618	rendering the text dim or almost unintelligible and for practical purposes useless. Spasmodic
1619	attempts (see No. Ϫⲓ) were made to retrace such texts, but in general volumes in this
1620	condition seem to have been abandoned as worthless.
1621	So far as we know, only one attempt was made to bring back the Library into order.
1622	A note in the Barberini Psalter states that it was rebound in 1626; and it is possible that
1623	the tracts in the Vatican codices were put together and bound about the same time.> But
1624	the process was a rough one: leaves and quires seriously damaged or stained were rejected
1625	and the sound remainder of the particular tract was bound up without the defective
1626	portion.
1627	Whatever may have been the causes of neglect or decay, certain it is that many volumes
1628	were treated as mere waste material. First, blank margins were clipped off (the text usually
1629	ⲓ These fragments (recovered in 1921) are unnoticed
1630	below, but for the script of the first see Plate XXVI ⲃ.
1631	2 See Ⲙ︦... ⲩ, x, § 6.
1632	3 The monks themselves asserted (1921) that their
1633	Library was wrecked in an incursion of the desert Arabs,
1634	but they can assign no date to this event, which may be
1635	merely a confused recollection of the Barbarian raids in
1636	the ninth and earlier centuries. Yet the books may well
1637	have been very roughly handled when Muslim officials
1638	were sent to search the Monastery: cp. Ⲛⲓⲅ vii, § 5.
1639	4 For the note see P.O. x, 217.
1640	5 Many of the newly found leaves show rebacking and
1641	restitching which may have been done at this period.
1642	6 Thus the Martyrdom of Apa Apoli (Cod. Vat. Copt. ϫ)
1643	was bound in without its damaged first part, fragments of
1644	which are now published (below, No. xvii), and the Homily
1645	of Severian on Penitence (Cod. Vat. Copt. ⲓⲏ) without
1646	its conclusion, to which belongs our fragments No. xxxv ⲇ.
1647	XXXV1
page 49
1648	INTRODUCTION
1649	being spared) ;! then whole leaves were cut up to serve as ties or backing or even covers
1650	for other volumes.? Other leaves met a more piteous fate, being used to line shelves or even
1651	to wrap round jar-stoppers.® Much, also, was ruined by sheer neglect and the effects of
1652	exposure to damp or vermin.
1653	On the whole, then, we may conclude that while the better-preserved volumes were put
1654	into some sort of order in the early seventeenth century, there remained a mass of odd
1655	or mutilated leaves which were regarded and treated as worthless. The succeeding centuries
1656	doubtless added to this pile of waste.
1657	6. The Dispersal of the Library.
1658	So far as can be ascertained, the dispersal of the Library began in the seventeenth century.
1659	Pietro Gassendi* informs us that the French bibliophile Peiresc ‘‘conceived very great
1660	hopes of obtaining out of the east both Coptic and other rare books. . .when about the
1661	very same time (1633) that very good man Aegidius Lochiensis (Gilles de Loches), a
1662	Capucin, returned out of Egypt. For he, being received with great exultation by Peireskius,
1663	.. .told him of rare books which were extant in divers Convents and Monasteries. And
1664	remarkable it is how he saw a Library of ⲟⲟⲟ Volumes,* many of which bore the marks of
1665	the Antonian Age.” Urged, probably, to follow up the clue furnished by de Loches, another
1666	Capuchin, Agathange de Vendome, writes to Peiresc from Cairo on March 18, 634 to
1667	report that he is on the point of securing a ms. of the Psalms written in six (sic) languages:
1668	Coptic, Arabic, Greek, Armenian, Abyssinian, and Syriac. The volume, he reports, is at
1669	the Monastery of Saint Macarius, and the Superior, who has already parted with a volume
1670	of ‘Councils,’? will only part with it in exchange for some object needed by the Convent—
1671	the quid pro quo to be a silver chalice and paten. Peiresc was all afire to receive this treasure
1672	—*“with what earnestness,” writes his biographer,® “he expected out of the East Books
1673	of six or eight Columns! Amongst the which there was a Psalter distinguished into 6
1674	Columns and so many several languages.”
1675	On July 25, 16335, de Venddéme wrote? that he was sending this Ms., now correctly de-
1676	scribed as being written in Coptic, Armenian, Abyssinian, Arabic, and Chaldaic (Syriac).
1677	But the book never reached its destination. The vessel by which it was dispatched was
1678	taken by Barbary pirates; and though Peiresc arranged for the redemption of his property,
1679	1 e.g. Nos. XX, XXIX.
1680	2 See No. xxxvit A. In the modern Library the joints
1681	of many volumes are reinforced with strips cut from
1682	ancient Mss.
1683	3 In the Chapel of El ‘Adra in the Keep the lower shelf
1684	of the lectern is lined with a parchment sheet now too
1685	blackened to be legible. No. vir ⲁ (¢f. Pl. IX A) has
1686	been cut out to wrap round a jar-stopper, but never actually
1687	used.
1688	4 Life of Peireskius (trans. Rand), 11, 9
1689	5 Almost certainly this was the Library of the Syrian
1690	Monastery (see Assemani, B.O. 1, Praef., § vin).
1691	6 Correspondance de Peiresc avec plusieurs Missionaires,
1692	p- 24.
1693	7 “C’est le méme qui donna les conciles” (see P.O. x,
1694	218, and above, p. xxxiii).
1695	8 Life of Peireskius, 1, p. 154.
1696	ⲟ Corr. de Peiresc avec plusieurs Missionaires, p. 154.
1697	XXXVil
1698	The Barberini
1699	Psalter
page 50
1700	French
1701	visitors 1640,
1702	1644
1703	N. Wansleben,
1704	Robert
1705	Huntington
1706	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
1707	another and worthless volume was substituted. Somewhat curiously the Psalter reappeared
1708	in the hands of the Grand Master of the Knights of Saint John at Malta, who presented it
1709	to Cardinal Barberini.!
1710	The Ms. with this romantic history is the Barberini Psalter (Barberini Or. 2), written,
1711	probably, in the fourteenth century. Whether it was written wholly or in part at the
1712	Monastery of Macarius, we cannot say, but it is almost certain that it belonged to that
1713	Monastery from the first. For an Arabic note? states that it was rebound there in 1625
1714	by Anba John or Jonas, Metran and Reis (Abbot) of the Monastery of Abi Makér in the
1715	Wadi el ⲙ︦ (szc). It is evident that this and similar polyglot mss. from the Wadi ⲡ
1716	Natrlin were service-books.*
1717	News of this acquisition seems to have attracted other Europeans to the Monastery,
1718	probably in search of manuscripts. At any rate, graffiti in the Kasr at Dér Abt Makar show
1719	that French visitors were there in 1640 and 1644.5 How far they or others like them were
1720	successful is unknown, but collectors like Colbert and Coislin certainly obtained Syriac mss.
1721	from the neighboring Dér es Surin and may well have secured Coptic mss. from Dér
1722	Abt Makar also.
1723	Later in the same century Wansleben (‘‘Vansleb”) attempted but failed to reach the
1724	Monastery. Had it been otherwise we should doubtless possess a really valuable account of
1725	the Library as it then was. In 1682-3, however, Robert Huntington, chaplain to the Levant
1726	Company, visited the Monastery and has left the following notice of what he saw there :
1727	“In the Library of this (Monastery), many manuscript codices are preserved, such as
1728	a large volume of Saint Chrysostom in Coptic on parchment, a colossal (elephantinus)
1729	tome on Saint Matthew by the same in Arabic (sic), lections of the Church for the whole
1730	year in four volumes in Coptic, etc.” But apart from the single? copy of the Gospels
1731	mentioned above, I do not know that he brought away any ⲙ
1732	ⲓ See the original documents quoted by Nau (P.O. x,
1733	pp. 217 ⲏ..
1734	2 For a specimen facsimile see Tisserant, Specimina
1735	Codicum Orientalium, Plate ⲑⲟ and cp. p. xlvii.
1736	3 Text in P.O. x, p. 217, note I.
1737	4 See ..ⲓⲛ
1738	5 See A. ACM. 1, ni, § 2 (vir).
1739	6 Perhaps bibliographers acquainted with Mss. from
1740	these collections can settle this point.
1741	7 Huntington Episiolae, no. xxx (ed. Smith, p. 69).
1742	Of the items mentioned the first is certainly to be identified
1743	with Cod. Vat. Copt., no. Lvir (Mai, S.V.N.C. v, ii, 152; cp.
1744	Zoéga, Cat., nos. x—x1; facsimile in Hyvernat, Album, Pl.
1745	xx). The second, I believe, is the Catena Patrum, published
1746	by Lagarde, Catenae in Evangelia Aegyptiacae (specimen
1747	facsimile in R. Curzon’s Materials for Writing, facing
1748	p. 41), acquired by Curzon in 1837 at the Syrian
1749	Monastery. For (i) the Curzon ms. certainly once belonged
1750	to Dér Abi Makar, and may well have been carried by
1751	Assemani thence to the Syrian Monastery and accidentally
1752	left there; (ii) after the lemma, which begins ϯⲉⲣⲙⲉⲛⲧⲁ
1753	ⲛ̄ⲧⲉ ⲡⲓⲉⲩⲁⲅⲅⲉⲗⲓⲟⲛ ⲉⲑⲟⲩⲁⲃ ⲕⲁⲧⲁ ⲙⲁⲑⲉⲟⲛ, follows
1754	Matthew ⲓ, 1 ⲁ single line) and then a commentative passage
1755	beginning with the name ⲓⲱⲁⲛⲛⲏⲥ ⲡⲓⲭⲣⲓⲥⲟⲥⲧⲟⲙⲟⲥ.
1756	Thus it might easily be described as a Commentary on
1757	S. Matthew by John Chrysostom; (iii) the statement that
1758	it was in Arabic may be a pure blunder due to deficient
1759	notes or faded memory, for Huntington’s letter was not
1760	written until March, ϭⲟ -ϭ, long after the actual visit.
1761	As for the Lectionary for the whole year, in four volumes,
1762	may this not be a part of the series of Acts of Martyrs
1763	described above ? Huntington may have assumed (though
1764	wrongly) that it covered the entire year.
1765	8 See the Memoir by Smith, Huntingtoni Episiolae,
1766	ⲣ. xvii.
1767	ⲟ But very possibly other of the Huntington Coptic mss.
1768	in the Bodleian were acquired at this or other of the desert
1769	Monasteries.
1770	XXXVill
page 51
1771	INTRODUCTION
1772	Early in the eighteenth century (1706) the Maronite Gabriel Eva paid a visit to Wadi ⲡ
1773	Natrlin and to Dér es Suridn, where he saw the precious Syriac Library. As a result of his
1774	report, Elias Assemani was sent out as agent for the Vatican in 1707 and secured a splendid
1775	series of Syriac Mss. Though it is not positively known that either?! visited the Monastery
1776	of Saint Macarius, Elias Assemani may well have seen the Coptic mss. there and have
1777	brought back the information on which his cousin Joseph was to act later.
1778	Claud Sicard the Jesuit first visited the Monastery in 1712. Unfortunately he devotes
1779	only a single general notice to all the monastic libraries in the valley: “In each tower there
1780	is. . .a library consisting in three or four chests full of old manuscripts in Arabic or Coptic,
1781	covered with dust.” ?
1782	The year 1715 is the most important landmark in the whole later history of the Library;
1783	for it was then that Joseph Simon Assemani, who had been sent to the East to collect mss.
1784	for the Vatican Library, visited the valley in company with Sicard. Achieving only moderate
1785	success at the Syrian Monastery, Assemani turned to the Monastery of Saint Macarius.
1786	His achievement there is summed up in a single sentence: “From these monks [of Saint
1787	Macarius] we acquired manuscripts of the highest quality (optimae notae) written in the
1788	Coptic tongue. ..nor had they any others which would give pause even to the most
1789	greedy.”* Doubtless Assemani with his rich booty felt scorn for the heaps of loose and
1790	tattered leaves which he must have seen in the Library : yet the “greedy” gleaners who have
1791	followed him have not gone unrewarded.
1792	Sonnini (1778), as is well known, was deterred from visiting Dér Ab Makar; but his
1793	account of the Library at Dér el Baramds doubtless applied equally to all the Monasteries,
1794	and is worth quoting to show the deplorable state in which the Libraries now were. “Here,
1795	too [in the Keep], they keep their books written in the Cophtic language. . . . Though they
1796	never read them, though they let them lie in heaps upon the ground, gnawed by insects
1797	and mouldering in dust; they are not to be prevailed upon to part with any of them.”
1798	Andréossy (1799) contributes little to our knowledge. Speaking generally of the
1799	Monasteries, he says that their books ⲙⲉ ascetic,” written on parchment or cotton-paper
1800	in Arabic or Coptic with Arabic translations. He took away some of these which “appeared
1801	to be about ϭⲟⲟ years old,” but does not state from which Monastery.’
1802	Early in the nineteenth century (about 1818) the Monastery yielded up more of its
1803	treasures. A fragmentary Bohairic Psalter, given by Drovetti to Peyron and now at Turin,
1804	1 For both Gabriel Eva and Elias Assemani see J. S. extant record of Assemani’s achievement, but possibly his
1805	Assemani, B.O. 1 (Praefatio). correspondence, if preserved, would expand the story.
1806	2 Lettres Edifiantes, t. v (Levant) ⲣ. 21. 4 Travels in Upper and Lower Egypt (trans. Hunter),
1807	3 See Assemani, B.0. 1, Praef,, § x: “Ab his Monachis 11, 162.
1808	[S. Macarii] codices Coptico sermone scriptos accepimus 5 Mém. sur la Vallée des Lacs de Natroun (Descr. de
1809	optimae notae. . .nec alios habebant qui hominem etiam VEgypte: Etat Moderne 1, 279 ff.). Can any of the volumes
1810	cupidum morarentur.” So far as \| know, this is the only taken by Andréossy be identified at Paris or elsewhere ?
1811	XXXIX
1812	Gabriel Eva,
1813	Elias Assemani
1814	Claud Sicard
1815	J. S. Assemani
1816	Sonnini
1817	Andréossy
1818	B. Drovetti
page 52
1819	Lord Prudhoe,
1820	Robert Curzon
1821	Henry Tattam
1822	Tischendorf
1823	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
1824	was certainly acquired there.! And it is highly probable that the other Bohairic mss.? which
1825	accompanied the Psalter are of the same origin. Whether Drovetti personally visited the
1826	Monastery or acquired the mss. from some other person, does not appear.
1827	Somewhat later Lord Prudhoe (1828) visited El Baramils and the other western
1828	Monasteries, though he is not known to have penetrated to Dér Abt Makar. Robert
1829	Curzon (1837), who was so fortunate at the Syrian Monastery, states definitely that here
1830	he saw none but the Church books.
1831	Two years later, however (1839), Henry Tattam arrived in the desert. His interests
1832	called him mainly to the western Monasteries, but his step-daughter, Miss Platt, records
1833	that on his way back to Cairo he “called at the Monastery of Macarius as he passed: here
1834	he found about one hundred liturgies and a beautiful copy of the Epistles in Coptic which
1835	the monks refused to sell. There were also a great number of fragments and loose leaves
1836	from which he selected about a hundred, which he was permitted to take away.” * Most
1837	or all of these “fragments and loose leaves” passed, when Tattam’s own library was sold
1838	(June 16, 1868), into the possession of Lord Lindsay and are now in the Rylands Library
1839	at Manchester.
1840	But a few years later (April, 1844) the Biblical scholar, Constantine Tischendorf, visited
1841	Dér Abi Makar as well as the other Monasteries and found there a mass of leaves and
1842	fragments, now preserved in the University Library at Leipzig and at Cambridge. On the
1843	state of the Library and the circumstances in which this second series of fragments was
1844	found, Tischendorf makes the following statement :? “The special locality set apart for the
1845	Library in the several Monasteries is the tower chamber (sic) . . . Here are to be seen (I speak
1846	of the first Monastery [= Saint Macarius]) the manuscripts heaped indiscriminately
1847	together. Lying on the ground or thrown into large baskets beneath masses of dust are
1848	found innumerable fragments of old, torn, and destroyed manuscripts.t I saw nothing Greek ;
1849	1 Since the new find includes many leaves from the self- no. 114) come from the same mss. as our No. XXXIX i;
1850	same Psalter (see below, No. xxxvi1 ⲃ, (b) 5 and cp. the the remaining vocabulary leaves are from the same volumes
1851	facsimile published by de Rossi, Di Alcuni Manoscritti as Nos. xxxix ii ff. ; and the Anaphora fragments (= Crum,
1852	Copti nella Biblioteca Nagionale di Torino [Mem. della Reale no. 428) belong to No. xxxviIiI ⲃ.
1853	Accad. della Scienza di Torino, Ser. 11, t. Ϫⲓ (1893), pp. 6 Codd. Tisch. xxiv—xx1x (¢f. Tischendorf, Anecdota
1854	22611.]). Sacra et Profana, p. 64) are all certainly from Dér Abd
1855	2 Theseinclude: (1) Fragments of a Sermon on Penitence Makar. For the contents see Leipoldt ap. Vollers, Kat. d.
1856	(op. cit., pp. 2031f.): to this possibly belongs our own Islamischen, Christl.-Orient. . . . Hss. zu Leipzig, nos. 1086 fF. ;
1857	No. xxxv F, frag. 3. A leaf from another copy of the same also Crum, Hagiographa from Leipjig MSS. (P.S.B.A.
1858	work is Cod. Tisch. xx1v, 42. (2) A Martyrdom of S. ⲭⲭⲓⲭ, pp. 289 ff.). The fragments at Cambridge, sold by
1859	Theodore (id., pp. 31811.) : to this (almost certainly) belongs Tischendorf’s heirs in 1884-6, are mostly of secondary
1860	our No. xv, frags. 1-3. (3) A Martyrdom of S. Victor (7d., importance, but include a leaf from the Apocryphbal Acts,
1861	pp- 3261l.), to which fragments at Leipzig may or may not a fragment from the Vision of Benjamin, and two leaves
1862	belong. from the curious Copto-Arabic ms. published in Appendix I.
1863	3 Visits to Monasteries in the Levant (1849), pp. 2. 7 Travels in the East (English translation), p. 52.
1864	4 See Quarterly Review, ⲓⲭⲭⲅ ⲣ. 58. 8 Of these (paper) mss. Tischendorf evidently selected
1865	5 The following can be identified with certainty as being only one or two specimens characteristic of each script,
1866	derived from Dér Abd Makar: nos. 437-442, 445-449 (of since Tischendorf’s paper leaves at Cambridge contain a
1867	Crum’s Rylands Catalogue). Of the leaves bound up in no. single sample of each of the groups lately recovered.
1868	459, those belonging to the Sahidic vocabulary (= Crum,
1869	ⲭ
page 53
1870	INTRODUCTION
1871	all was either Coptic or Arabic. . . . For my own part I made a most lucky discovery of a
1872	multitude of Coptic parchment sheets of the sixth and seventh (sic) centuries, already half
1873	destroyed and completely buried beneath a mass of dust. These were given me without
1874	hesitation ; but I paid for the discovery by severe pains in the throat, produced by the dust
1875	[ had raised in the excessive heat.”
1876	There is no doubt that the “tower chamber” in which Tischendorf found the débris of the
1877	Library was a room in the south-west angle of the Keep, on the second floor. Whether sooner
1878	or later after this visit the whole mass of ‘rubbish’ was shot into the oubliette lying beneath
1879	the floor of this room, and there it has remained almost or quite undisturbed ever since.
1880	Greville Chester, who came to the Monastery in 1873, states that he was not permitted to
1881	enter the Kasr, because shortly before a certain Fortune Ame had robbed the Monastery
1882	of its plate and 2 the valuable mss.”’! Doubtless this exploit was grossly exaggerated ;?
1883	and if he really made away with any mss., these are likely to have been Church books or
1884	possibly Arabic Mss., and not the ‘débris’ with which we are particularly concerned.
1885	It was now tacitly assumed that Dér Abli Makar, as a mine of literary material, was
1886	worked out.® This view has proved to be mistaken. When on Palm Sunday, 1920, I first
1887	visited the Monastery to study its architecture and archaeology, one of the monks who was
1888	guiding me over the Keep, led me into the inner of two communicating rooms which occupied
1889	the south-west angle of the second floor. Descending beneath the floor by a trap-door,
1890	he reappeared with his arms full of loose leaves of paper mss. in Coptic and Arabic which
1891	he tossed carelessly upon the floor. It was clearly imperative to search this waste-paper
1892	deposit, however I concealed my eagerness until I should have made good my footing in the
1893	Monastery. But so soon as \| was on friendly terms with the monks, Ⲓ asked and obtained
1894	the consent of the Amin ed Dér to allow me to examine the secret chamber for myself.
1895	To this he and the other monks good-naturedly agreed.
1896	The ‘oubliette’ proved to be about 2.5 m. deep, and to occupy the whole interspace
1897	between the second-floor room and the dome of the first-floor room below.* Here, mixed
1898	with the large broken baskets seen by Tischendorf, with rags, broken glass, wood fragments,
1899	and large stones, was a vast quantity of loose leaves, some in chaotic heaps, others half
1900	buried in the thick bed of dust or soil with which the crown of the dome beneath was over-
1901	laid. Paper predominated, but here and there search revealed a leaf or a fragment of
1902	1 Archaeological Journal, xxx, 106. 3 I was so assured by an eminent French Egyptologist
1903	2 \| have been unable to hear of any mss. which can be in Cairo. Other visitors to the Monastery may have seen
1904	traced back to Ame, who may, indeed, have been only an but (I believe) have not examined this cache. During the
1905	agent; though many Arabic Mss. in the Bibliotheque war Dr. G. A. Auden visited the Monastery and was given
1906	Nationale might well have come from Dér Abt Makar. Yet some leaves of Ms., including one from the Difndr described
1907	I may add that after I had taken away a number of below (No. XXX VIII F).
1908	fragments in 1620 with the permission of the Amin ed 4 An offset running round the walls shows that this
1909	Dér, an anonymous monk wrote to the Patriarch stating oubliette was once floored, but I saw no indication of any
1910	that the kbawageh had beaten the monks and carried off window or loophole.
1911	‘by force’ twenty-five large books.
1912	xl
1913	Fortune Ame
1914	1020-1021
page 54
1915	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
1916	parchment. Working by candle-light (for there was no window or loophole) and in some
1917	haste, I collected all the parchment I could find and some paper leaves taken almost at
1918	random. These the monks most kindly permitted me to take away with me when I left the
1919	Monastery ; but when I mentioned the find at Cairo, the Coptic authorities decided that
1920	the material was of the nature of wakf, and must be retained for the Coptic Museum. At
1921	the same time they courteously permitted me to take the entire find to England to be
1922	flattened, repaired, and copied.
1923	Examination soon showed the importance of a number of the leaves, and systematic
1924	search through the whole contents of the oubliette was consequently desirable. On my
1925	return to Egypt, the Very Reverend Abdna Maximus, the Abbot of Dér AbG Makir, most
1926	kindly authorized me to search for and bring away to Cairo any loose leaves or fragments
1927	of mss. In April, 1021, therefore, I returned to the Monastery. The monks, less complaisant
1928	than formerly, affected to regard the project as a piece of sacrilege and read over to me
1929	certain of the anathemas directed against any who should remove from the Monastery
1930	the books in which they had once been inscribed. These warnings being of no avail, they
1931	implored me not to carry away the whole of their paper. They became so pathetic that in
1932	a weak moment Ⲓ consented to take only a large selection.?
1933	On these terms the monks withdrew their opposition and left me to incur my own damna-
1934	tion unmolested. For five days (from Tuesday in Holy Week), therefore, I worked in the
1935	oubliette, turning over and scrutinizing, handful by handful, the entire mass of paper,
1936	raking through the mass of dust, and selecting every fragment of Coptic which seemed in
1937	the least likely to be of value. The process, carried on in appalling conditions,® was repeated
1938	thrice and resulted in the recovery of many more parchment leaves and fragments and
1939	some hundreds of paper leaves.
1940	On Easter Monday I left the Monastery and returned to Cairo,* where the Coptic authorities
1941	again agreed to allow the collection to be taken to England for study. The two series are
1942	now deposited in the Coptic Museum adjoining the Church called El Mo‘allakah in “Old
1943	Cairo.”
1944	1 Almost invariably the parchment leaves had been that it is entirely lightless and airless and that every move-
1945	roughly folded twice or thrice, and besides, being much ment raises choking clouds of fine dust which cannot be
1946	twisted and crumpled, were parched and highly brittle. dispersed. Furthermore, the ancient' timbers overhead
1947	2 This was, of course, a deplorable piece of weakness, swarm with voracious vermin which are roused to activity
1948	since \| was authorized by competent authority to carry by the light or warmth of candles, and the proximity of a
1949	away the whole deposit. As stated above, the Arabic leaves" latrine adds a final touch of unpleasantness.
1950	may quite possibly include fragments of really valuable 4 To illustrate the accidents which beset the working
1951	works; but I hope and believe that little or nothing of archaeologist Ⲓ may add that I was nearly arrested at the
1952	primary importance has escaped me so far as Coptic leaves railway-station of Khatatba at the instance of the Abbot
1953	are concerned. of another Monastery, who had hastily concluded that my
1954	3 If another should ever have the opportunity of ex- spoils were snatched without his leave from his own Convent.
1955	ploring this ‘waste-paper room,” he should be forewarned
1956	ⲭⲓ
page 55
1957	INTRODUCTION
1958	7. Relation of the New Fragments to the Earlier Collections.
1959	By a singular good fortune a considerable number of the newly-found fragments
1960	(liturgical matter is ignored in this connection) belong to works not otherwise extant, or
1961	surviving only in Ethiopic and Arabic versions and short summaries. Examples of the
1962	first class are the Apocryphal Fragment on Adam (No. 1) and the leaves from the Apocalyptic
1963	Gospel (No. v), both of which are entirely new. The Vision of Benjamin (No. ⲭⲭⲡⲓ c)
1964	and the Controversy of John IV (No. xxx111) now for the first time appear in the original
1965	Coptic: both are extant but hardly ‘known’ in later Arabic versions. The Martyrdoms of
1966	Thomas of Shentalet, Astratole, Kradjon and Amoun, and Paési and Thekla (Nos. xvin-
1967	xx1), or the Lives of Pidjimi, Timothy Aelurus, and Apa Hor (Nos. XXI1X, XXXI, XXXII),
1968	if known at all, are known only in the brief résumés included in the Synaxarium.
1969	It may be felt that fragments of such lost or almost lost works are so isolated, so exiguous,
1970	as to be of little value. True it is that in no case has a complete or even approximately
1971	complete work been recovered. Yet these fragments have their importance. Some of them,
1972	notably the above-cited examples from the apocryphal group, are valuable as they stand
1973	for the light they cast on the ideas and the mentality of early and medieval Eastern
1974	Christianity. Others do not stand alone, but supplement mss. or fragments of mss. previously
1975	discovered.
1976	Some examples may be cited. First, the fragments from the Martyrdom of Apa Apoli
1977	(No. xvi) actually come from the missing first half of the Vatican ms. ϫⲓ, 2 and partly
1978	fill the initial lacuna in the published text.! Or, again, the two homiletic fragments
1979	(No. xxxv A) belong to the missing conclusion of the Homily on Repentance by Severian
1980	of Gabala, which has recently been published from Cod. Vat. Copt. ⲓ ⲭⲓ, ⲟ and form
1981	an appreciable addition to that tract. Secondly, again and again it has been found that
1982	new-found leaves or fragments belong to the same Mss. from which came the remains
1983	rescued by Tattam and Tischendorf. Often the ‘new’ and the ‘old’ leaves prove to be
1984	successive leaves: often a torn fragment or half-leaf completes a corresponding fragment
1985	preserved by the earlier discoverers. A single instance will suffice to illustrate this.* Seven
1986	leaves in all from the Martyrdom of Thomas of Shentalet (No. xviir) have survived:
1987	of these the first, fourth, and sixth are ⲡⲉⲛ the second, third, fifth, and seventh are at
1988	Leipzig (Tischendorf’s find); but the lower part of the third is completed by a fragment
1989	(recovered by Tattam) at Manchester, and the lower two-thirds of the fourth by a large
1990	fragment found in 1921.
1991	1 Balestri-Hyvernat, Acta Martyrum (C.S.C.O., Scr. XXVIII, XXIX, and xxx (the last two named are derived
1992	Copt., Ser. 111, tom. 1), pp. 242 ff. in varying proportions from the finds of Tattam, Tischen-
1993	2 H. de Vis, Homélies Copies de la Vaticane, pp. 200 ff. dorf, and myself).
1994	3 For further examples see Nos. XX, XXI, XX ⲥ,
1995	ⲭⲓ
1996	New matter
1997	Importance of
1998	fragmentary
1999	texts
page 56
2000	The Library
2001	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
2002	The three! series of fragments must, therefore, be ‘pooled.’ This has been done in the
2003	present volume, and we recover, not indeed any complete work, but specimens of a number
2004	of works which, if not constant, are varied in their interest.
2005	Whether future research is likely to add to the series it is impossible to say. It is quite
2006	possible that in some other hiding-place in the Monastery fresh fragments—perhaps of
2007	real value—may be found. The modern book-room of the Monastery seemed to contain
2008	nothing earlier than some late medieval liturgical mss., but little opportunity was allowed
2009	me adequately to examine its contents.?
2010	8. The Library and Technique of the MSS.
2011	In the earliest times the monastic collection of books was usually housed in the Church,
2012	and this was probably the case with commoner service-books at all periods, as it 1s today.
2013	But the danger of barbarian raids led the monks to store all the books not in immediate
2014	use in the Kasr or tower of refuge,® where a room was set apart for their accommodation:
2015	this book-room was known in Coptic as ϯⲃⲩⲃⲗⲓⲟⲑⲏⲕⲏ or in Arabic as ⲙ In the
2016	Monastery of Saint Macarius the small chamber with the oubliette, situated in the south-
2017	west angle of the second floor of the tower,® seems to have been assigned for this purpose;
2018	and, since the collection was a large one, the adjoining and connected room immediately
2019	to the north served as an annex—possibly as a workroom where binding and repairing could
2020	be carried on. Here the books were packed away in chests,” no fittings being apparently
2021	provided. There is some evidence that to facilitate reference the volumes in the Library
2022	were numbered (see below on No. XXXVIII E, 3, note, and G, frag. 12). This is borne out
2023	by a ‘rubric’ in the Vatican ms. of the Martyrdom of Apatil,® where some reference is made
2024	to another work to be read on Epep 16 with the direction ⲉϥϧⲉⲛ pac ovog gx, 7.. probably
2025	“on (page) 143 and in (volume) ϩⲓ. The collection was entrusted to the steward, who also
2026	seems to have made purchases for ⲓ though we hear once of a monk who “had charge
2027	ⲓ 1.e. at Leipzig, Manchester, and Cairo (the Tischendorf 5 Hist. Pair., p. 469.
2028	Collection, however, is now split, the less important leaves 6 See A.A.CM. 1,Ch. Ϩⲓ (a).
2029	and fragments being at Cambridge [University Library}). 7 A note in the Morgan ms. of the Life of Maximus and
2030	2 In 1920 this Library was shown to me, but the whole Domitius states that the original of the copy was dis-
2031	fraternity thought fit to be present also and to press on interred from a chest ⲑⲏⲕⲏ) of old books. So, too, Shenuti
2032	my attention various modern printed books. Moreover, provided an inlaid chest (in the Church) for books and
2033	since the volumes are stored in high piles, even cursory other valuables (Hist. Patr., pp. 3501.). The notices above
2034	examination is almost impossible. quoted from the narratives of Sicard and Sonnini show
2035	3 Cp. the note (dated 1270) in Cod. Vat. Copt., no. 1X that this custom continued down to the eighteenth
2036	(quoted by Horner, Coptic Version of the N.T. 1, ⲣ. lix f.): century.
2037	“it shall not be carried up into the tower, like the rest of 8 See Zoéga, Cat., no. xx1 (ⲣ. 16).
2038	the books...but it shall be in the Church with the 9 An Arabic note in the polyglot Epistles in the Am-
2039	[service] books.” Similarly the monk who in 1624 set in brosiana at Milan states that “the priest Salib, the pro-
2040	order the Library of the Syrian Monastery states that he vider (steward) at the Syrian Monastery. . . provided for
2041	“arranged them (the books) in the tower of the fortress” it” (see Horner, Coptic Version of the N.T. ⲛⲓ pp. xvii f.,
2042	(see Wright, Catalogue of Syriac Manuscripts in the British and H.N.S., Plate ix).
2043	Museum, no. cccLxx1v [ⲣ. 35 ⲓⲟ See Zoéga, Cat., no. x (pp. 7.).
2044	4 See Zoéga, Cai., no. xLiv (p. 66); cf. Cod. Tisch. XX1v,
2045	31 verso.
2046	xliv
page 57
2047	INTRODUCTION
2048	of the sacred writings” ⲁϥϥⲓ ⲫⲣⲟⲟⲩϣ ⲛⲛⲓⲅⲣⲁⲫⲏ ⲉⲑⲟⲩⲁⲃ) and who may have been a special
2049	librarian. There seem to have been no Library rules other than that theft was forbidden
2050	under pain of most comprehensive anathemas; though in one instance (at the Syrian
2051	Monastery) the ban is extended to any who should keep the book for longer than six
2052	months.!
2053	Nothing like the scriptorium of a Western Monastery seems to have existed. Copying
2054	was indeed sometimes carried on in a ‘common room,’? perhaps the Library itself, or in
2055	the large hall found in the Kasrs of all Monasteries. Thus we hear that on one occasion
2056	Bessus, Superior of the Monastery of John Ⲕⲱⲧ “remained fifteen nights copying books”
2057	in company with several brethren without needing to replenish his lamp. No doubt
2058	copying was done by night in order to evade the flies which then, as now, afflicted the
2059	scribe working by daylight. This is amusingly illustrated in a Ms. from the Syrian
2060	Monastery,* where an infuriated copyist, after excusing his bad writing on the ground that
2061	the vellum had been ill-prepared, has written: “Lord, help me to fight against these accursed
2062	flies !”” and again, “May God smite these flies, which war with me these days;” and lastly
2063	(driven, as we suppose, to distraction) he observes helplessly after leaving a blank space,
2064	“This is due to the devil's deceit.” But ordinarily copying was carried on privately in
2065	the cells, since certain mss. are known to have been written and presented anonymously.
2066	After papyrus had gone out of ⲙ the material generally used down to about the
2067	thirteenth century was parchment or vellum.” The skins used were occasionally imperfect :
2068	in such case deficiencies were made good by stitching on a piece of the required size, while
2069	ordinary rents were neatly sewn up (see Pls. I p, Vc). From the thirteenth century
2070	onwards first cotton-paper and then coarser native and European papers came into
2071	general use.
2072	The ink used is ordinarily a deep and glossy black, unfortunately quite soluble and
2073	liable to flake off the parchment. This is perhaps the ink which “the Egyptian Fathers
2074	who lived in this desert used for writing.”” The recipe is preserved in a ms. from the neigh-
2075	boring Dér es ⲙⲡ and is as follows: “If you wish to make ink for parchment, take the
2076	parings of the root of a tree which grows in this desert, called arfa, and pound them whilst
2077	fresh, and boil them on the fire in black wine and vinegar made from wine. Then strain,
2078	and add a little vitriol and gum arabic.” In certain of the ms. fragments, however, the ink
2079	1 See Wright, op. cit., no. XVII. 6 1 found not a scrap of papyrus at the Monastery of
2080	2 See Bibl. Nat., Fonds arabe, no. 302, ⲣ. 159 (quoted S. Macarius. Probably it was quite unknown there from
2081	in HN.S. 1v, iv, § 2). the ninth century downwards.
2082	3 See H.N.S. 1v, iv, § 2 (and reference). 7 A Coptic recipe for the preparation of parchment has
2083	4 See Wright, op. cit., no. cccxxvi (ⲣ. 274). been edited by Crum (P.S.B.A4. xxvii, 166 ⲏ..
2084	5 See Zoéga, Cat., no. xxv (colophon, dated 1067 ⲇ.. 8 See Wright, Catalogue of the Syriac Manuscripts in the
2085	and Wright, op. cif, no. cccix (Syriac), where we British Museum, no. pcxcv (ⲣ. 580).
2086	are told that “a weak man—God knows his ⲡⲁⲡⲉ
2087	wrote it.”
2088	xlv
2089	Production
2090	of Mss.
2091	Materials
page 58
2092	The scribe
2093	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
2094	used is of a dark rusty-brown, or a yellow-brown (almost sepia) ink was occasionally
2095	employed. Red—possibly an ocher—was used in earlier mss. only for stops and (with
2096	yellow) for the illuminated cable-pattern framing on title-pages. When paper came into
2097	use, however, the first or first and second lines of a new section were commonly inscribed
2098	in red, while capitals and prominent letters in the text were touched up with the same
2099	color.
2100	Before setting to work the scribe carefully ruled guide-lines to direct his hand. The
2101	sheet to be used was placed upon a board,! down the sides of which pins were fixed at
2102	regular intervals. A ruler was placed against each pair of pins, and horizontal guide-lines
2103	were scored with a pointed instrument, the board beneath being slightly incised so that
2104	the parchment might be indented. A guide-line might be drawn for every line of the text,
2105	or for every alternate or third line. A vertical guide-line was also ruled down the left side
2106	of the sheet (sometimes also on the right) to ensure regularity in the column and margins.
2107	Each sheet would then be folded down the center to form two leaves, and every four sheets
2108	(eight leaves) would be placed loosely together to form a gathering or quire.
2109	The scribe then set to work. The title of the tract to be copied was written in small,
2110	informal uncials and was enclosed in an illuminated frame of cable-pattern or interlaced
2111	work in red and yellow, which was also carried down the right margin of the page. Next,
2112	the initial line of the text proper was inscribed in great ornamental characters : one or more
2113	lines in enlarged uncial script followed (see Pls. VII B, XIII A, XVII a, B). The body of the
2114	text, written in single column, is broken up into short paragraphs each beginning with
2115	an enlarged capital which is carried out into the left margin. Ordinarily the words are
2116	not divided but are combined in groups which could be pronounced without pause in
2117	reading :* where natural pauses occurred the scribe left a short blank in which the rubricator?®
2118	was to insert a stop, or he himself marked the punctuation with a stop (usually - or =).
2119	In parchment mss. the script is ordinarily a handsome and very regular uncial with thick
2120	vertical and fine horizontal strokes and without flourishes or affectations. The introduction
2121	of paper, however, led to the use of a less formal script (hereafter designated ⲓⲉ paper-
2122	hand”) characterized by double-curved strokes and a tendency towards artificial rusticity
2123	of style. The partial coexistence of these two scripts is established by one of the new-
2124	found paper leaves (Pl. 1X -ⲃ).
2125	Apart from the framing of the title the earlier (parchment) mss. do not appear to have
2126	been illuminated, though occasionally ornaments of fine penwork are added in the margins
2127	1 Such boards are still used in the Monastery of 4 Thus in No. xxix, frag. 4, verso, the grouping is
2128	S. Macarius for ruling manuscript-paper. ⲧⲟⲧⲉⲡⲉϫⲉⲡⲓⲥⲱⲧⲏⲣⲙ̃ⲡⲓⲁ̀ⲅⲓ ⲟⲥ ϫⲉⲡⲓϫⲓⲙⲓⲡⲁⲥⲱⲧⲡ ⲧⲱⲛⲕ-
2129	2 The letters ‘hang’ from these guide-lines. ⲙⲁϣⲉⲛⲁⲕⲉ̀ⲡⲉⲕϯⲙⲓ, ⲥ. Occasionally (as in No. xvi)
2130	3 From the ninth to tenth century the division of a page the scribe splits a word, writing ⲁϥ ⲉⲣⲟⲩⲱ or ⲡⲉ ϫⲁϥ,
2131	into two columns had evidently been abandoned by Bohairic but this is mere affectation.
2132	scribes (except in the case of bilingual texts, when Arabic 5 Doubtless scribe and rubricator were often one and the
2133	and Coptic, of course, are inscribed in parallel columns). same person.
2134	xlvi
page 59
2135	INTRODUCTION
2136	(see Pls. XXIII B, XXV-XXVII). The introduction of paper opened the way to a freer
2137	use of illumination. In all likelihood the Apocryphal Acts of the Apostles and the Gospels
2138	mss. (Nos. vi and xxxvii ⲥ, 2) were provided with full-page miniatures.! The paper
2139	Mss. also show a good deal of effective penwork in the form of head-pieces, marginalia, and
2140	elaborated capitals (e.g. Pls. XXV ⲃ, XXVII).
2141	The number of quires in the ms. varied, of course, with the length of the work which it
2142	contained. In parchment mss. four sheets (i.e., eight leaves or sixteen pages) usually made
2143	up the quire or gathering. Occasionally (doubtless for exceptional reasons) the quire seems
2144	to have contained an odd number of folios. Each quire was numbered on its first and last
2145	page, and ordinarily either the folio- or page-numbering was marked on the verso of every
2146	leaf. In addition, the first and last leaves of every quire (sometimes every leaf or page)
2147	received a small central ornament in its upper margin—a cross or a quatrefoil of interlaced
2148	work alternating with the abbreviated words of the Sacred Name and Title, such as ⲓ︦ⲏ︦ⲥ︦
2149	ⲡⲭ︦ⲥ︦ ⲩ︦ⲥ︦ ⲑ︦ⲥ︦ (ic)
2150	When the scribe had finished his task, the quires were stitched and the Ms. was ready for
2151	binding. By an unfortunate chance no well-preserved specimen of a book-cover has
2152	survived at Dér Abt Makir.* In the Chapel of El ‘Adra in the Keep alone there is a fragment
2153	of such a cover. It is a stout board of sunt wood measuring 32 xX 24 cm., lined inside with
2154	paper, and covered outside with untooled black (or blackened) leather: near the upper
2155	and lower edges are pairs of brass rivets or bosses with flattened conical heads which may
2156	have secured a strap. The quires of the Ms. were presumably secured inside the cover by
2157	ties of parchment passed through the stitching and glued to the covering-boards.
2158	Sometimes the scribe would add on a blank page or in an empty space at the end of the
2159	volume his own name, usually with a petition for the prayers of the reader, the name of
2160	the benefactor who had paid for the production of the volume, the date, and other par-
2161	ticulars.® But Coptic mss. of the earlier Middle Ages (such as those from the Monastery of
2162	Saint Macarius) seem to lack the anathema so regularly inscribed in Syriac, as in later
2163	Coptic ⲙⲃ. against any who should venture to steal, injure, or deface the volume.*
2164	1 These were probably saved when the broken Mss. book-covers, once belonging to the Syriac Mss., now in the
2165	were discarded. To one of these two Mss. seems to belong Vatican and the British Museum. These are elaborately
2166	the fly-leaf with the elaborate pen-work cross shown in tooled in much the same style as the examples figured in
2167	Plate VIII p. In a fine thirteenth century copy of the Budge’s Miscellaneous Coptic Texts, pp. Ivii, 1x. But at the
2168	Gospels at Dér es Suridn there is a full page containing Syrian Monastery we hear of splendidly-bound books. Thus
2169	miniatures of the Four Evangelists. in 1211 A.D. a copy of the Gospels was presented whose
2170	2 In the later mss. pagination is often not marked or binding was covered with gold and silver (probably inlay
2171	only the left-hand leaves in the quire are numbered, work and affixed plaques) : this was provided with a special
2172	perhaps because the quire was stitched before the scribe protecting case (see Assemani, B.0. 11, ⲣ. 236).
2173	set to work. 5 See Zoéga, Cat., nos. xix (pp. 21 f.), Ϫⲓⲛ ⲣ. 65),
2174	3 Sometimes an invocation is substituted, such as ic Liv (p. 105).
2175	ⲡⲭ︦ⲥ︦ ⲛⲁⲓ ⲛⲏⲓ “Jesus the Christ, have mercy on me.” 6 For examples of the anathemas inscribed in books
2176	4 In the large vaulted hall (Curzon’s “oil-cellar”) in see H.N.S., Excursus, § 8 (Anathema of Severus or Cyriac),
2177	the Kasr at the Syrian Monastery are many fragmentary and Horner, Coptic Version of the New Testament, 1, p. cxiv.
2178	xlvii
2179	Binding
2180	Colophons
page 60
2181	Various
2182	palaeographical
2183	features
2184	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
2185	Besides official inscriptions, the Mss. show numerous unauthorized notes of a miscellaneous
2186	character written in blank spaces or margins by readers. One at least of these notes is
2187	of high historical value! but for the most part they are, if undated, of slight or of no
2188	importance, as are the examples seen in Nos. xvi, Frag. 7, and ⲭⲭⲡⲓ ⲃ, Frag. 2.
2189	A few further particulars of interest found in our fragments remain to be noticed:
2190	(1) Attention has already been drawn to the use of both the ⲣⲱⲥ- and the ““paper-
2191	hand” in a thirteenth-century text (No. vI, p. "wa = Pl. XVII B). The former has not the
2192	appearance of an archaizing imitation, and the concurrent use of both scripts may, there-
2193	fore, be of interest to Coptic palaeographers. (2) The upper margins of certain of the title
2194	leaves (e.g. Nos. xxIi1 ⲥ, b) have ‘rubrics’ or directions as to the place and occasion on
2195	which the work was to be read. These notes, always in small, informal uncials, seem to be
2196	nearly contemporary with the text proper, though not written by the original scribe. The
2197	same is true of certain marginal directions intended to regulate the public reading of the
2198	book. Thus (No. xxviii, Frag. 3, verso) we find the word wa (“unto”) followed at a
2199	longer or shorter interval by ⲱϣ (“read”), and the note ⲫⲟⲛϩⲥ (“translate it’) in
2200	No. xx111 p, appended to a citation from the Psalms. The two former seem to indicate
2201	that the intervening passage was to be omitted in public reading: the second may have
2202	signified that the citation was to be rendered in Arabic.? (3) The new fragments contain
2203	no notes or colophons of historical or topographical value such as occur in the Vatican Mss.
2204	Yet palaeographically and for the light it throws on the medieval pronunciation of Coptic
2205	the note appended to the Martyrdom of Justus (No. xvi, Frag. 7 = Pl. XII B) is inter-
2206	esting, since it is both written in a cursive hand and resolves the special Coptic consonants
2207	into their Greek equivalents. (4) The orthographic sign —, a very short horizontal stroke
2208	placed above the letter affected, is regularly used. It occurs, normally, over liquids to
2209	indicate the half-vowel, as in the forms anep-, meiinca. It is also added to a number of
2210	Coptic vowels, such as the verbal prefix & when separated from the verbal stem; to the
2211	pronominal prefix ⲉⲧ- : to the prepositions ⲉ, ⲉ̃ⲃⲟⲩⲛ, ⲉ̀ⲃⲟⲗ, ⲥ. : to i and to i (especially when
2212	final) as in ogi, ⲧⲟⲟⲩⲛⲓ̄ and im; and to ⲟ︦ and ⲱ̄ as in ⲧⲁⲓⲟ) ⲟⲩϩⲓ, ⲉⲣⲟⲩⲱ̀. Initial and final a (also
2213	medial a, 1, o) in Greek words are similarly marked : e.g., anmidocsa, ⲇⲓⲟⲕⲗⲏⲧⲓⲁⲛⲟⲥ, ⲁ̀ⲅⲓⲟⲥ, ⲁ̀ⲣⲓⲁ̀ⲛⲟⲥ.
2214	But in all these respects the fragments are strictly parallel with their fellows, the Bohairic
2215	mss. in the Vatican.
2216	ⲓ The statement of Joseph the Deacon concerning El 2 See Crum in P.S.B.A. ⲭⲭⲓⲭ ⲣ. 307. Certain critical
2217	Hakem’s persecution (Zoéga, Cat., no. Liv, p. 106). signs appear in No. xxvii (see ⲣ. 144).
2218	xviii
page 61
2219	TEXTS
2220	AND
2221	TRANSLATIONS
page 62
page 63
2222	TEXTS AND TRANSLATIONS
2223	I. APOCRYPHAL FRAGMENT ON ADAM
2224	Parchment. Two leaves (Cairo, no. 22), numbered on the versos ⲕ︦ⲇ︦, wn, and forming a single sheet from a
2225	quire. Since the numeration is apparently by folios, the number of leaves in the quire was odd, three leaves
2226	(six pages) forming the center of the gathering.
2227	The first leaf, which is nearly complete, measures 28 x 20.5 cm. : the written column is 21.7 cm. high and
2228	about 14 cm. wide. A vertical guide-line is ruled down the right side of the column: horizontal guides are
2229	drawn at intervals of five or more lines of the text. The only stops used are - and -. For the hand ⲭⲓ or
2230	XII century 7) see Plate Ⲓ ⲇ.
2231	On folio 24 the rejection of Cain’s sacrifice and his consequent hatred of Abel are narrated. Cain treacherously
2232	induces his brother to walk abroad with him. Being giants, the two reach Golgotha (by implication the center
2233	of the earth) in three days: there Abel is slain, The missing leaves 25-27 seem to have contained an account
2234	of the burial of Abel, of the death of Adam, and of the Flood.? Folio 28 relates the finding of Adam’s skull
2235	by men of a later age who bury it on Golgotha. The text then describes how the renewed sins of mankind
2236	necessitated the Redemption and dwells on the sufferings of Christ, reminding us that at the Crucifixion the
2237	Cross was set up on the same Rock of Golgotha where both Abel and the skull of Adam were buried. The
2238	Blood and Water which flow from the Savior’s side rend the rock and all Nature is convulsed : Adam arises
2239	and comes to the Cross, where the Lord reaches forth His hand. . .
2240	Here after a fragmentary mention of an Archangel, the text breaks off. But it is clear that we have to
2241	do with the fragment of a work which, while using Jewish Apocryphal elements, is Christian in its intention.
2242	Its aim was to establish a connexion between the First and Second Adam,® at once comparing and ⲥⲟⲡ-
2243	trasting Abel and Christ.* Though the text has elements in common with such works as the Ethiopic Book
2244	of Adam and Eve,® the Book of the Bee, and the Old Testament History lately translated from the Ethiopic
2245	by Grébaut,® it does not belong to any of these: all, perhaps, draw upon the same general mass of apocryphal
2246	material. Apocrypha relating to Adam were numerous, and among these was a work mentioned in the Decree
2247	of Gelasius entitled the Peniience of Adam.” Of this practically nothing beyond the title is known; but it
2248	is possible that there was at least some connexion between our fragment and the Penitence. For the situation
2249	at the close of the former can have developed only into a reconciliation between Christ and Adam.
2250	As to the contents of the first twenty-three leaves, we may conjecture with some probability that they
2251	included the Creation of Man, the Fall, and the birth of Cain and Abel. One very slight scrap of evidence, the
2252	reference to an Archangel (fo. 28°, 1. 28), suggests—but only suggests—that the work may have ended with
2253	an Assumption of Adam to Paradise. But if this indication is misleading, then the text may have concluded
2254	with a Descent of Christ into Amenti.?
2255	1 The implied contents of the missing portion would have
2256	required three leaves (six pages).
2257	2 These are implied in subsequent references.
2258	3 See Rom. v, 15, i Cor. xv, 21 fi., 45 ff. The same also
2259	was the intention of the Book of Adam and Eve (trans.
2260	Malan, p. v).
2261	4 Cp. the Coptic Gospel-fragment published by Révillout,
2262	Evang. des xii Apétres, p. 48 (P.O. 11, 164), where Christ
2263	declares: “Since Cain killed Abel his brother, the blood of
2264	that one keepeth not silence, crying out unto this hour.
2265	It will not cease to cry out, until My blood crieth and his
2266	keepeth silence.”
2267	5 According to Malan (l.c.) this was translated into Eth.
2268	from the Arabic: doubtless it was previously current in
2269	Coptic.
2270	6 ⲞⲤ. xvi (i911), pp. 171 ff.
2271	7 See Preuschen, Analecta, p. 154; James, Lost Apocry-
2272	pha of the O.T., pp. 1 f.
2273	8 Cp. No. ⲓⲅ.
page 64
2274	* Recto
2275	* Verso
2276	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
2277	(Cairo, no. 22.) + RD +
2278	ⲩ
2279	Ⲡⲁⲓ ⲣⲏϯ ⲡⲉ ⲉ̀ⲣⲉ ⲫ︦ϯ︦ aul ⲙ̄ⲙⲟϥ Ⲙⲉϫⲁϥ ⲛⲁϥ ϧⲉⲛ ⲟⲩⲭⲣⲟϥ ⲛ‐
2280	ⲛⲉⲙ ⲧⲉϥⲡⲣⲟϩⲉⲣⲉⲥⲓⲥ ⲉⲑⲛⲁⲛⲉϥ ⲧⲉ ⲡⲉϥⲓⲱⲧ ⲡⲓⲇⲓⲁⲃⲟⲗⲟⲥ
2281	Ⲉⲧⲁϥⲛⲁⲩ ⲛ̄ϫⲉ ⲕⲁⲓⲛ ⲡⲉϥⲥⲟⲛ ⲉ̄ ϫⲉ ⲙⲁⲣⲟⲛ ⲉ ⲧⲕⲟⲓ ⲛ̄ⲧⲉⲛ‐
2282	ⲫⲏ ET ⲉϥⲓ̄ⲣⲓ ⲙ̄ⲙⲟϥ ⲁϥⲭⲟϩ ⲉ̄‐ ϭⲓⲉϩⲣⲁϥ ⲙ̄ⲙⲟⲛ ⲛⲟⲩⲕⲟⲩϫⲓ
2283	5 ⲣⲟϥ ϧⲉⲡ ⲟⲩⲭⲟϩ ⲉϥϩⲱⲟⲩ 5 Xe ⲟⲩⲏⲓ ⲅⲁⲣ & ⲫ︦ϯ︦ ⲑⲁⲙⲓⲟ ⲛ̄‐
2284	ⲁϥⲓ̄ⲡⲓ ϩⲱϥ ⲉⲃⲟⲗϧⲉⲛ ⲛⲛⲓϣⲟⲣⲡ ϩⲱⲃ ⲛⲓⲃⲉⲛ ⲛ︦ⲅ︦ ⲛⲉϩⲟⲟⲩ
2285	ⲛⲟⲩⲧⲁϩ ⲛ̄ⲧⲉ ⲧⲉϥⲕⲟⲓ ⲛϩⲁⲛ‐ Ⲡⲁⲓ ⲣⲏϯ ⲟⲛ ⲁϥⲑⲁⲙⲓⲟ ⲙ̃ⲡⲓⲣⲱ‐
2286	ⲟⲗⲓⲗ ⲙⲡϭ︦ⲥ︦- ⲙⲓ ⲉϥⲟⲓ ⲉ̃ⲛⲁⲫⲱⲫ = ⲉϣⲱⲡ
2287	Ⲉϣⲱⲡ ⲁϥϣⲁⲛⲉⲛⲟⲩ = ϣⲁϥϫⲟⲥ ⲁϥϣⲁⲛⲙⲟϣⲓ ⲓⲥϫⲉⲛ ⲛⲓⲙⲁ ⲛ-
2288	ⲓⲟ ϧⲉⲛ ⲡⲉϥϩⲏⲧ- ϫⲉ ⲫ︦ϯ︦ ⲟⲩⲉⲙ ⲓⲟ ϣⲁⲓ ϣⲁϥⲓ̄ ⲉ ⲛⲓⲙⲁ ⲛϩⲱⲧⲡ
2289	ϩⲗⲓ ⲁⲛ- ϣⲁϥϩⲉⲙⲥⲓ ⲉϩⲣⲏⲓ ⲛ̄‐ ⲛ̄ⲅ︦ ⲛⲉϩⲟⲟⲩ ⲙ̄ⲙⲟ‐
2290	TEYOTOMOT ⲙ̃ⲡⲉⲙⲑⲟ ⲙ̄- ϣⲓ
2291	NOT = ϧⲉⲛ ⲧⲉϥⲙⲉⲧⲗⲁϧⲏⲧ ⲉ‐ Ⲉⲑⲃⲉ ⲫⲁⲓ ⲁ̃ ⲕⲁⲓⲛ ⲙⲱϣⲓ ⲡⲉⲙ
2292	ⲛⲁ(ⲧ)ϯⲁ̀ⲥⲟ ⲁ ⲫ︦ϯ ϫⲟⲩⲱⲧ ϩⲓ‐ ⲁ̃ⲃⲉⲗ ⲡⲉϥⲥⲟⲛ ⲛⲅ̄ ⲛⲉϩⲟⲟⲩ
2293	I5 ϫⲉⲛ ⲧⲡⲣⲟϩⲉⲣⲉⲥⲓⲥ ⲛⲁⲃⲉⲗ 5 ⲙⲙⲟϣⲓ ϣⲁⲧⲉϥⲓ ⲉ̄ ϯⲡⲉⲧⲣⲁ
2294	ϩⲓϫⲉⲛ ⲡⲓϣⲟⲩϣⲱⲟⲩϣⲓ ⲇⲉ ⲛ̄‐ ⲛ̄ⲧⲉ ⲡⲓⲕⲟⲗⲕⲟⲑⲁ = ⲡⲓⲙⲱⲓⲧ
2295	ⲧⲉ ⲕⲁⲓⲛ ⲙ̃ⲡⲉϥϯ ⲉϩⲑⲏϥ ⲉ̄‐ ⲛ̄ⲧⲉ ⲓⲗⲏⲙ ⲡⲓⲙⲱⲓⲧ ⲉ̄ⲧⲉ ⲙ‐
2296	ⲣⲟϥ = ⲙⲟⲛ ⲧⲓⲙⲓ AMAT = ϫⲉ ⲙⲡⲁ-
2297	Ⲁ ⲕⲁⲓⲛ ⲇⲉ ⲉⲣ ⲙ̄ⲕⲁϩ ⲛ̄ϩⲏⲧ- ⲁ̄ ⲡⲉϥ‐ ⲧⲉ ⲣⲱⲙⲓ ϣⲱⲡⲓ ⲙⲙⲁⲩ
2298	ϩⲟ ϩⲟ ϣⲓⲃϯ ϧⲉⲛ ⲟⲩϣⲫⲓⲧ ~ ⲡⲉ‐ ϩⲟ ⲡ]ⲉ
2299	ϫⲉ ⲫ︦ϯ︦ ⲛⲕⲁⲓⲛ ⲉ̃ⲃⲟⲗϧⲉⲛ ⲧⲫⲉ Ⲛⲉ]ⲁϥⲉⲣ ⲡⲁⲓ ϩⲱⲃ ⲫⲁⲓ ‐ ⲛ̄ϫⲉ
2300	ϫⲉ ⲉⲑⲃⲉ ⲟⲩ ⲁⲕⲉⲣ ⲙ̄ⲕⲁϩ ⲛ̄ϩⲏⲧ ⲕⲁⲓⲛ ⲡⲓⲡⲟⲛⲏⲣⲟⲥ = xe ⲛ̄-
2301	ⲉ̃ϣⲱⲡ ⲁ[ⲕϣ]ⲁⲛⲉⲛⲟⲩ ϧⲉⲛ ⲟ[ⲩ‐ ⲛ]ⲉϣⲧⲉⲙ ⲡⲉϥⲓⲱⲧ ⲥⲱ‐
2302	ⲥⲱⲟⲩⲧⲉⲛ = ⲉⲕⲫⲱϣ ⲙ̃ⲙⲱ[ⲟⲩ ⲧ]ⲉⲙ ⲉ ⲧⲉϥⲥⲙⲏ ⲉϥⲛⲁϧⲱ‐
2303	25 ⲁⲛ ϧⲉⲛ ⲟⲩⲥⲱⲟⲩⲧⲉⲛ - ϩⲑⲏⲕ 2 ⲧⲓⲉⲃ ⲙⲡⲉϥⲥⲟⲛ ‐ ⲉ̄ⲧⲁϥⲓ̄ⲛⲓ
2304	ⲛⲑⲟⲕ ϫⲉ ⲁⲕⲉⲣⲛⲟⲃⲓ ‐ ⲙ]ⲡⲉϥⲥⲟⲛ ⲉϩⲣⲏⲓ ⲙ̃ⲫⲣⲏϯ
2305	ⲛ]ⲟⲩⲕⲟⲩϫⲓ ⲛϩⲓⲏⲃ = ⲉ̃ⲛⲁⲧ‐
2306	ⲥⲁϫⲓ ⲁϥⲕⲱⲗϩ ⲉϩⲣⲏⲓ €-
2307	ϫ]ⲱϥ ⲛⲛⲉϥⲫⲁⲧ
2308	ⲡⲁⲓ ⲣⲏϯ ⲁ̃ ⲕⲁⲓⲛ ϫⲱⲛⲧ ⲉ ⲁ̀ⲃⲉ[ⲗ
2309	ⲡⲉϥⲥⲟⲛ ϫⲉ ⲛⲁⲣⲉ ⲫ︦ϯ︦ ⲙ[ⲉⲓ
2310	ⲙ̄ⲙⲟϥ ⲉϩⲟⲧⲉ (ⲉ)ⲣⲟϥ ⲡⲉ
2311	1 Very doubtful: ? read ⲙⲉⲓ. ⲟⲅ ⲙⲁϩⲑⲏⲕ
2312	“Thus it was—God approving him (sc. Abel) and his good disposition—that when Cain his brother
2313	saw that which he did, he envied him with a wicked envy. He also brought of the firstfruits of his field
2314	offerings to the Lord. Whensoever he brought them, he would say in his heart: “God eateth not anything”:
2315	he would sit down to eat them in the presence of the Lord in his unpardonable greed. God had respect unto
2316	the disposition of Abel, but to the Sacrifice of Cain He paid no heed.
2317	Now Cain was vexed in heart: his countenance changed through shame. God said unto Cain from Heaven:
2318	“Wherefore art thou vexed in heart ? Though thou didst well in bringing them, thou didst not well in
2319	dividing them.! Bethink thee that thou hast sinned.” So Cain was wroth against Abel his brother, because
2320	God loved him (Abel) more than him.
2321	“He said unto him (Abel) in the guile of his father the Devil: Ⲅⲉ us go into the field to take our pleasure
2322	for a little.” For, lo, (as) God made all things in six days, so also He made man a giant, (so that) if he
2323	journeyed from the eastern parts, he would come to the western in six days’ journey. Therefore Cain journeyed
2324	with Abel his brother three days’ journey, until he came to the Rock of Golgotha, the place of Jerusalem,
2325	the place wherein there was no town; for as yet there was no man there. Cain the wicked one did this thing
2326	that his father might not hear his (Abel’s) voice when he should slay his brother.
2327	When he had brought his brother up thither like a little lamb which is dumb, he trampled upon him with
2328	his feet.
2329	* * * * * *
2330	1 See Note (p. 6).
2331	4
page 65
2332	APOCRYPHAL FRAGMENT ⲟⲛ ADAM
2333	ⲕⲉⲣⲓ ⲙ̄ⲙⲟϥ ϣⲁⲧⲉϥⲓ̄ ⲉϫⲉⲛ ⲡⲓ‐
2334	ⲙⲱⲓⲧ €T ⲁⲩⲫⲱⲛ ⲙ̃ⲡⲥⲛⲟϥ
2335	ⲙⲡⲉϥϣⲏⲣⲓ ⲉⲃⲟⲗ ⲛϧⲏⲧϥ -ⲉ‐
2336	ⲧⲁⲩⲛⲁⲩ ⲉⲣⲟϥ ⲛ̄ϫⲉ ⲛⲓⲣⲱⲙⲓ
2337	5 ⲁⲩⲉⲣϣⲫⲏⲣⲓ ⲉⲙⲁϣⲱ ‐ ⲉⲩϫⲱ
2338	ⲙ̄ⲙⲟⲥ ϫⲉ ⲫⲁⲓ ⲟⲩⲁⲓ ⲡⲉ ⲉ̃ⲃⲟⲗ‐
2339	ⲣⲉⲛ ⲡⲓⲣⲱⲙⲓ ⲛⲁⲣⲭⲉⲟⲥ ⲁⲩ‐
2340	ⲑⲟⲙⲥϥ ϧⲉⲛ ⲡⲓⲙⲁ ETEM-
2341	ⲙⲁⲩ
2342	ⲓⲟ Ⲁⲩⲙⲟⲩϯ ⲉⲣⲟϥ ϫⲉ ⲡⲓⲙⲁ ⲛ̄ⲧⲉ ⲡⲓ‐
2343	ⲕⲣⲁⲛⲓⲟⲛ ϣⲁ ⲉϧⲟⲩⲛ ⲉ ⲫⲟⲟⲩ
2344	ⲁ[ⲩ]ⲕⲱ̀ⲧ ⲛϯⲃⲁⲕⲓ ϧⲉⲛ ⲡⲓⲙⲁ ⲉ‐
2345	ⲕⲏ
2346	ⲧ
2347	Ⲁⲩⲱⲗⲓ ⲙⲡⲉϥ ⲁⲩⲗⲟⲝϥ ⲉϩⲣⲏⲓ
2348	ⲡⲓⲙⲁ ⲉ̀ⲣⲉ ⲡⲓⲕⲣⲁⲡⲓⲟⲛ fle] ⲁ̀-
2349	DAM ⲑⲟⲙⲥ ⲙⲙⲟϥ ⲡⲉⲙ ̃‐
2350	5 ⲃⲉⲗ ⲡⲉϥϣⲏⲣⲓ
2351	Ⲁⲩⲁϣ ⲡⲓⲥⲱⲧⲏⲣ € ⲡⲓ ⲙⲉⲛⲉ(ⲛ-)
2352	ⲥⲁ ⲛⲁⲓ ⲧⲏⲣⲟⲩ ⲙⲡⲉ ⲧⲉϥⲙⲉⲧ‐
2353	ⲛⲟⲩϯ ⲫⲱⲣϫ ⲉ ⲧⲉϥⲙⲉⲧⲣⲱ‐
2354	ⲙⲓ
2355	10 Ⲁⲩϯ ⲛ̄ⲟⲩϣⲉⲛⲗⲟⲅⲭⲏ ⲉ ⲡⲉϥ‐
2356	esp ⲉⲑⲟⲩⲁⲃ agi ⲉⲃⲟⲗ ⲛϧⲏⲧϥ
2357	ⲛ̄ϫⲉ ⲟⲩⲙⲱⲟⲩ ⲛⲉⲙ ⲟⲩⲥⲛⲟϥ
2358	ⲧⲉⲙⲙⲁⲩ-
2359	ⲁϥϩⲓ ⲉϫⲉⲛ ⲡⲓⲕⲁϩⲓ ⲁϥⲫⲱϫⲓ-
2360	Ϩⲟⲧⲉ ⲟⲩⲛ ⲉⲧⲁ ⲛⲓⲣⲱⲙⲓ ⲁϣⲁⲓ
2361	I5 ⲁⲩⲧⲁⲥⲑⲱⲟⲩ ⲉϩⲣⲏⲓ € ⲛⲟⲩ‐
2362	ⲛⲟⲃⲓ ⲛⲁⲣⲭⲉⲟⲥ ‐
2363	Ⲡⲓϣⲏⲣⲓ ⲇⲉ ⲙ̃ⲫ︦ϯ︦- ⲙ̃ⲡⲉϥϣϥⲁⲓ
2364	ⲉ̃ⲣⲟϥ ⲻ ⲉϥⲛⲁⲩ é ϯϩⲓⲕⲱⲛ
2365	ⲧⲏⲣⲥ ⲛ̄ⲧⲉ ϯⲙⲉⲧⲣⲱⲙⲓ ⲉⲥ‐
2366	20 ⲛⲁϣⲉ ⲛⲁⲥ € ⲡⲧⲁⲕⲟ
2367	ⲁⲩϣⲑⲟⲣⲧⲉⲣ ⲛ̄ϫⲉ ⲛⲓⲛⲟⲩⲛ =
2368	ⲓ5 ⲉⲑⲃⲉ ϫⲉ ⲫ︦ϯ ⲡⲉⲧⲁⲩⲉⲣ ⲛⲁⲓ ⲧⲏ‐
2369	ⲣⲟⲩ ⲛⲁϥ-
2370	Ⲁⲩⲉⲣⲭⲁⲕⲓ̄ ⲛ̄ϫⲉ ⲛⲓⲥⲧⲟⲓⲭⲓⲟⲛ ⲛ̄-
2371	ⲧⲉ ⲧⲫⲉ-
2372	Ⲉⲧⲁϥⲛⲁⲩ € ⲛⲁⲓ ⲧⲏⲣⲟⲩ ⲛ̄ϫⲉ ⲡⲓ‐
2373	ϩⲟ ⲁⲣⲭⲏⲅⲟⲡⲗⲁⲥⲙⲁ̃ ⲁϥⲉⲣϣⲫⲏⲣⲓ
2374	ⲁϥⲧⲱⲛϥ ⲁϥϧⲟⲛⲧϥ ⲉϧⲟⲩⲛ
2375	ⲉ ⲡⲓⲕ- ϫⲉ ⲛ̄ⲧⲉϥⲉⲣⲑⲉⲱⲣⲓⲛ
2376	Ⲁϥⲣⲉⲕ ⲛⲓⲫⲏⲟⲩⲓ = ⲛ̄ⲧⲉ ⲛⲓⲫⲏⲟⲩ‐
2377	ⲓ̄
2378	Ⲁϥⲓ ⲉ̃ⲡⲉⲥⲏⲧ ⲁϥⲧⲏⲓϥ ⲙⲙⲁⲩⲁⲧϥ ⲉ ⲫⲏ ⲉⲧⲁϥϣⲱⲡⲓ‐
2379	ⲉϩⲣⲏⲓ ⲉ ⲟϥ ⲛⲡⲓⲣⲉϥⲉⲣ‐ A ⲡⲓⲥⲱⲧⲏⲣ ⲥⲟⲩⲧⲉⲛ ⲧⲉϥϫⲓϫ
2380	25 ⲛⲟⲃⲓ- ⲁⲩϯϩⲁⲡ ⲉⲣⲟϥ ⲉ̄ ⲫ[ⲙ]ⲟⲩ
2381	ⲁϥⲉⲣϩⲩⲡⲟⲙⲉⲛⲓⲛ [ⲉ ⲛⲓⲃⲁⲥⲁⲛⲟⲥ
2382	ⲧⲏⲣⲟⲩ ϧⲉⲛ ⲟⲩⲥⲁⲣⲝ
2383	sal]
2384	lsc. [ⲁ ⲛⲓⲙⲱⲟⲩ ⲥⲕⲟⲣ][ⲕⲉⲣ.
2385	25 ⲉⲑⲟⲩⲁⲃ ⲉ]ⲃⲟⲗ ϧⲉⲛ ⲫⲏ ⲉⲧϩⲉⲛ
2386	[ⲧ. . . ] ⲡⲉϥϣⲁⲓ ⲁϥ‐
2387	{. « + . ⲁⲣⲭⲏⲁⲅⲅⲉ‐
2388	[ⲗⲟⲥ . . . . .
2389	: L-
2390	ⲉ̀ⲛⲥϥϫⲓϫ, MS. 1 sic: for ⲁⲩⲇⲟⲝϥ ⲻ ⲁⲩⲑⲟⲝϥ.
2391	[...The waters of the Flood] rolled it,! until it came to the place wherein his son’s blood was poured
2392	forth. When the men saw it, they marveled greatly, saying: “This is one of the men of old time:” they buried
2393	it in that place. They called it The Place of the Skull unto this day, and they built the city in that place.
2394	So when men were multiplied, they turned back to their old sins. But the Son of God could not endure
2395	when He saw that the whole image (sic) of manhood would go to perdition. He bowed the Heaven of Heavens
2396	and came down: He gave Himself up into the hands of sinners. They condemned Him to death. He endured
2397	all torments in [the flesh 7. . .]
2398	[Three lines lost.)
2399	*They took His cross and fixed it upon the Rock of Golgotha, the place where Adam’s skull was buried
2400	with Abel his son: they hanged the Savior upon the Cross. (Yet) after all this His Godhead did not separate
2401	from His Manhood.
2402	They thrust a spear into His holy side, and thereout came water and blood which fell upon the ground.
2403	It (the ground) was rent: the depths were troubled, because He unto whom they did all this was God: the
2404	luminaries? of Heaven were darkened.
2405	When the First-created saw all this he marveled and arose and drew near to the Cross to behold that which
2406	was come to pass. The Savior stretched forth His holy hand upon him who approached. . .his arising (7):
2407	He [commanded the] Archangel. . .
2408	* % ⲕ ⲕ * ⲝ
2409	1 sc. the skull of Adam. See Note (ⲣ. 6). 2 i.e. oToiyeia, the sun (and apparently the moon and
2410	stars).
2411	ϫ Recto
2412	*Verso
page 66
2413	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
2414	NOTES
2415	Fo. 24 recto
2416	II. 1-8. Closely follows Genesis 1v, 3 ff. Elsewhere Cain’s
2417	hatred is attributed to sexual jealousy, Adam having pur-
2418	posed to wed Abel with Cain's twin-sister (whom Cain
2419	himself desired), and Cain to Abel’s twin-sister: cp. Book of
2420	the Bee (ed. Budge) ch. xviii, pp. 25 f.
2421	Il. 9-14. Somewhat similar is the account of Cain’s
2422	offence given in the Book of Adam and Eve (trans. Malan)
2423	1, 77: “But as for Cain, he took no pleasure in offering;
2424	but. . .he offered up his gift once; and when he did offer
2425	it up, his eye was on the offering he made” (i.e. he grudged
2426	it: cp. Malan’s note no. 43, op. cit., p. 221).
2427	Il. 1426. Genesis 1v, -ⲧ agam closely followed.
2428	l. 24. “Thou didst not well in dividing them:” see
2429	Malan’s note ⲛ supra. A man is said to ‘divide’ his sacrifice
2430	when after slaying the victim he takes the flesh for himself.
2431	Fo. 24 verso
2432	II. 3-4. Cp. Gen. 1v, 8 and Book of Adam and Eve 1, 78
2433	(Malan, p. 99): “thou hast never been one day in the field
2434	to take thy pleasure.”
2435	Il. 5-12. I can quote no parallel for the proportion of
2436	the earth to primitive man. The obvious implication is that
2437	Golgotha (which is reached in three days: cp. 1. 14) was
2438	at the earth’s center. So in the Ethiopic Old Testament
2439	History ⲞⲤ. xvii, 1912, ⲣ. 23) Shem, when about to
2440	carry Adam's body away for burial, is told, “Lo, the angel
2441	of the Lord shall go before you to the place called Golgotha:
2442	verily that is the center of the ⲉⲙ (cp. also #d., p. 25).
2443	1. 8. For the gigantic size of primitive man cp. Bartholo-
2444	mew, Book of the Resurrection (ed. Budge, Copt. Apocr.,
2445	ⲣ. 196): “Now Adam was four score cubits in height and
2446	Eve was fifty cubits.” Other authorities assert that man’s
2447	stature was reduced after the Fall; but the compiler of
2448	our text seems to have been unaware of this.
2449	1. 27 f. Cp. Isaiah 7 (applied in Acts vi, 32 ff. to
2450	Christ).
2451	Fo. 28 recto
2452	1. 1-9. Adam's skull appears to have been found and
2453	buried by men of later ages, after the Flood. In john
2454	Chrysostom’s Encomium on Jobn the Baptist (ed. Budge,
2455	Coptic Apocrypha, p. 134) the Flood is said to have carried
2456	Adam’s body to Jerusalem, though no reference is there
2457	made to its burial by human hands. But in the Book of
2458	Adam and Eve (11, 18) and in the Eth. O. T. History
2459	(R.0.C. xv11, p. 25) Adam’s whole body is said to have been
2460	buried on Golgotha; though the latter inconsistently adds:
2461	“The name of this place is Golgotha: verily it is there that
2462	(Shem) laid the bead of the father of all creatures.”
2463	Il. 21-3. Cp. Ps. xvii1, 9: “He bowed the Heavens also
2464	and came down,” and cxriv, 5 “Bow thy Heavens, O
2465	Lord, and come down.”
2466	Fo. 28 verso
2467	Il. 1-5. Thus connexion between Adam and Abel on the
2468	one hand and Christ on the other is established. Cp. the
2469	Book of Adam and Eve m1, 19 (Malan, ⲣ. 168): a voice an-
2470	nounces to Melchizedek (who accompanied Shem with the
2471	body of Adam) that, “upon the land to which we are going
2472	shall the Word of God come down and suffer and be
2473	crucified on the place in which my body is laid.”
2474	Il. 6-9. Whether interpolated or original these lines ap-
2475	pear to be aMonophysite protest against the ‘ Chalcedonian’
2476	doctrine of the “Two Natures;” or possibly against the
2477	Aphthartodocetists of the vi cent. (on whom see Hist. of the
2478	Patr., ed. Evetts, p. 190).
2479	Il. 12 ff. The precedence given to the water is note-
2480	worthy. Probably, though this is not directly stated, the
2481	water and blood are conceived as flowing down and
2482	baptizing Adam’s skull. For the passage above cited from
2483	the Book of Adam continues: ““ The crown of my head shall
2484	be baptized with His blood, and then shall my salvation
2485	be wrought; and He shall restore me to my kingdom, and
2486	shall give me my priesthood and my gift of prophecy.”
2487	So too in a Bodleian ms, (Payne Smith, Cat. Codd. MSS.
2488	Bibl. Bodl., Pars vi, cols. 452-8) of the Book of the Bee is
2489	a long account of the baptism of Adam (cp. Budge, p. 95):
2490	unfortunately Dr. Budge has not included this passage in
2491	his edition.
2492	11. 24 ff. The author forgets that Christ is crucified; or
2493	does he postulate a miracle ? We can only conjecture to
2494	what this action led: possibly the hand was outstretched
2495	in token of forgiveness; or did the text represent Christ
2496	Himself as baptizing Adam ‘into His blood’ ? So too the
2497	reference to the Archangel is baffling (unless we assume that
2498	Adam was to be conducted forthwith into Paradise).
page 67
2499	ACROSTIC HYMN ON THE NATIVITY
2500	[I. ACROSTIC HYMN ON THE NATIVITY
2501	Paper. Four leaves (imperfect), 25 x 17 cm., from the first volume of the Difudr (No. xxxvii1 F). For the
2502	hand and style see Plate XVIII B (showing a leaf from the same Ms.).
2503	The text includes considerable fragments of a long Hymn on the Nativity (Khoiak 28-29), the second of
2504	two appointed for that festival.! It is to be chanted to the mode “Adam.” The hymn contained twenty-four
2505	stanzas, each beginning with a letter of the Greek Alphabet and divided into four lines or verses.? There is
2506	a caesura or pause in the middle of each line marked by the stop +. After each stanza follows a refrain (given
2507	at length after Stanza 1, but thereafter in abbreviated form).
2508	The substance of the Hymn is derived mainly from the First and Third Gospels, but in the seventh and
2509	following stanzas the author has introduced a notable apocryphal element,? asserting that Joseph was in-
2510	spired to enroll not only his own and the Virgin's name but also “the name of his son Jesus”’—before the
2511	Child was born.
2512	A fragment only of this Hymn (Stanzas 1-5, lacking the refrain) is found in the Rylands Difnar.*
2513	ϫ Fo. 31 recto, 1. 10 *ⲛⲑⲟϥ ⲟⲛ Anam ).
2514	Ⲁⲙⲱⲓⲛⲓ ⲧⲏⲣⲟⲩ ⲙ̃ⲫⲟⲟⲩ + ⲛⲓⲗⲁⲟⲥ ⲛ̄ⲧⲉ ⲡⲕⲁϩⲓ +
2515	ⲁⲣⲓⲑⲉⲱ̃ⲣⲓⲛ + ⲙⲡⲁⲓⲙⲩⲥⲧⲏⲣⲓⲟⲛ +
2516	ϫⲉ ⲁⲩⲙⲓⲥⲓ ⲛⲁⲛ ⲙ̄ⲫϯ ⲉ̃ⲃⲟⲗϧⲉⲛ ϯⲡⲁⲣⲑⲉⲛⲟⲥ »
2517	ⲁϭⲛⲉ ⲥⲡⲉⲣⲙⲁ ⲛ̄ⲣ[ⲱⲙⲓ +] ϣⲁⲛⲧⲉϥⲥⲱϯ [ⲙⲙⲟⲛ]
2518	“Fo. 31 verso Ⲡⲁⲣⲉⲛϩⲱⲥ épofy + ⲛⲉⲙ] ⲛⲓⲁⲅⲅⲉⲗⲟⲥ +
2519	DEN ⲡⲁⲓ ϩⲩⲙⲛⲟⲥ ⲉⲑⲟⲩⲁⲃ ⲛⲉⲡⲟⲩⲣⲁⲛⲓⲟⲛ +
2520	ϫⲉ ⲟⲩⲱⲟⲩ ϧⲉⲛ ⲛⲏ ⲉⲧϭⲟⲥⲓ APT + ⲛⲉⲙ ⲟⲩϩⲓⲣⲏⲛⲏ ϩⲓϫⲉⲛ ⲡⲓⲕⲁϩⲓ +
2521	ⲛⲉⲙ ⲟⲩϯⲙⲁϯ ϧⲉⲛ ⲛⲓⲣⲱⲙⲓ + xe agi ⲁϥⲥⲱϯ ⲙ̃ⲙⲟⲛ +
2522	Ⲃⲏⲑⲗⲉⲉⲙ ⲛ̄ⲧⲉ ϯⲓⲟⲩⲇⲉⲁ + ⲣⲁϣⲓ ϧⲉⲛ ⲟⲩⲑⲉⲗⲏⲗ
2523	ϫⲉ ⲁϥⲫⲓⲣⲓ ⲉ̀ⲃⲟⲗ ⲛ̄ⲃⲏⲧⲥ + ⲛ̄ϫⲉ ⲫⲣⲏ ⲛ̄ⲧⲉ ϯⲙⲉⲑⲙⲏⲓ +
2524	ⲉⲧⲉ ⲓ︦ⲏ︦ⲥ︦ ⲡⲭ︦ⲥ︦ + ⲡⲓⲗⲟⲅⲟⲥ ⲉⲧⲁϥϭⲓⲥⲁⲣⲝ +
2525	ⲁ̃ ⲙⲁⲣⲓⲁ ⲙⲁⲥϥ ⲉⲥⲟⲓ ⲙ̃ⲡⲁⲣⲑ(ⲉⲛⲟⲥ) +
2526	Ⲙⲁⲣⲉⲛϩⲱⲥ ⲉⲣⲟϥ ⲛⲉⲙ ⲛⲓ [ⲁⲅⲅⲉⲗⲟⲥ +]
2527	Ⲅⲣⲁⲫⲏ ⲛⲓⲃⲉⲛ ⲉⲧⲥϧⲏⲟⲩⲧ + [ⲛⲏ ⲉⲧ ⲁⲩϣ]ⲟⲣⲡ ⲛϫⲟⲧⲟⲩ +
2528	* Fo. 32 recto *ⲛ̄ϫⲉ ⲛⲓⲡⲣⲟⲫⲏⲧⲏⲥ + ⲉⲑⲃⲉ ⲡϫⲓⲡⲓ̄ Anse +
2529	ⲁⲩϫⲱⲕ ⲉ̄ⲃⲟⲗ ⲙ̄ⲫⲟⲟⲩ + ⲛϩⲣⲏⲓ ϧⲉⲛ ⲃⲏⲑⲗⲉⲉⲙ +
2530	ⲑⲃⲁⲕⲓ ⲙⲡⲟⲩⲣⲟ ⲇⲁⲩⲓⲇ + ⲉⲧ ⲁⲩⲙⲁⲥϥ ⲛⲁⲛ ⲛϧⲏⲧⲥ +
2531	Ⲙⲁⲣⲉⲛϩⲱⲥ ⲉⲣⲟϥ + ⲛⲉⲙ ⲛⲓⲁⲅⲅⲉⲗⲟⲥ +
2532	The same again. (Mode) “Adam.”
2533	1 Come all ye peoples of the earth today, behold this mystery, how unto us God is born of the Virgin
2534	without human seed, that He may save us.
2535	With the Angels let us praise Him in this holy, beavenly bymn : “Glory be to God on bigh, and peace on
2536	earth, and goodwill among men’ ; for He bath come and saved us.
2537	2 Bethlehem of Judea, rejoice in exultation, for in thee hath arisen the Sun of Righteousness, even Jesus
2538	the Christ, the Word Which took flesh, Whom Mary bare being yet a maiden.
2539	With the Angels let us praise Him!
2540	3 Every Scripture written, those things which the Prophets foretold touching the coming of the Christ,
2541	are fulfilled today in Bethlehem, the city of King David wherein He is born.
2542	With the Angels let us praise Him!
2543	1 The first hymn is non-acrostic and less well preserved. 3 The source of this incident appears to be the Discourse
2544	2 In the original the third line is always written as a on the Nativity by Demetrius (Budge, Misc. Copt. Texts,
2545	new paragraph (with capital projected into the left margin) : ⲣ̅. 93): cp. the Death of Joseph the Carpenter, ed. Lagarde,
2546	in our text this is ignored as tending to obscure the alpha- ch. vii (= Robinson, Copt. Apocr. Gospels, p. 133).
2547	betic system. 4 Rylands Library Copt. 21 (Crum, Cat., no. 435), fo. pac.
page 68
2548	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
2549	Ⲇⲁⲩⲓⲇ ⲡⲓⲡⲣⲟⲫⲏⲧⲏⲥ + ⲉⲣⲭⲱⲣⲉⲩⲓⲛ ⲛⲁⲛ +
2550	ϫⲉ ⲑⲙⲉⲧⲥⲁⲓⲉ ⲙⲡⲉϥⲥⲁⲓ + ⲟⲩⲉⲃⲟⲗϧⲉⲛ ⲥⲓⲱⲛ +
2551	ⲉϥⲉⲓ̄ fixe ⲫϯ + pent ⲟⲩⲱⲛϩ ⲉ̄ⲃⲟⲗ +
2552	NOT ⲛ̄ⲧⲉ ⲛⲓϫⲟⲙ + HEN ⲟⲩⲥⲙⲏ ⲛⲥⲁⲗⲡⲓⲅⲅⲟⲥ +
2553	Ⲙⲁⲣⲉⲛϩⲱⲥ ⲉⲣⲟϥ + [ⲡⲉⲙ ⲛⲁⲅⲅⲉⲗⲟⲥ +
2554	Ⲥⲧⲁϥⲓ̄ ⲛ̄ϫⲉ ⲟⲩϩⲱ[ⲛ ⲉ̀]ⲃ[ⲟⲗ ϩⲓⲧⲉⲛ ⲡⲟⲩⲣⲟ +]
2555	* Fo. 32 verso [ϫⲉ ⲛ̄ⲧⲉ ϯⲟⲓⲕⲟⲩⲙⲉⲡⲏ ⲧⲏⲣⲥ +] ϯⲣⲉⲛⲥ ⲉϧⲟⲩⲛ ⲉ̄ ⲥϧⲁⲓ »
2556	ⲛ̄ⲧⲉ ⲡⲓⲟⲩⲁⲓ ⲡⲓⲟⲩⲁⲓ + ϣⲉ € ⲃⲏⲑⲗⲉⲉⲙ +
2557	ⲛ̄ⲧⲉϥⲥⲃⲁⲓ ⲙ̃ⲡⲉϥⲣⲁⲛ ⲡⲉⲙ ⲫⲣⲁⲛ ⲛ̄ⲧⲉ ⲡⲉϥⲓ̄ⲱⲧ +
2558	Ⲙⲁⲣⲉⲛϩⲱⲥ ⲉⲣⲟϥ + ⲛⲉⲙ ⲛⲓⲁⲅⲅⲉⲗⲟⲥ +
2559	ⲍⲉⲟⲛⲧⲱⲥ ⲁϥⲧⲱⲛϥ + ⲛ̄ϫⲉ ⲡⲓⲑⲙⲏⲓ ⲓⲱⲥⲏⲫ +
2560	ⲛ̄ⲑⲟϥ ⲛⲉⲙ ⲙⲁⲣⲓⲁ + ϯⲡⲁⲣ(ⲑⲉ)ⲛⲟⲥ ⲉⲑⲟⲩⲁⲃ »
2561	ⲁⲩϩⲱⲗ ⲉ̄ ⲃⲏⲑⲗⲉⲉⲙ ⲫ ⲉⲑⲣⲟⲩⲥϧⲉ ⲛⲟⲩⲣⲁⲛ +
2562	ⲛⲁⲣⲉ ϯⲡⲁⲣⲑⲉⲛⲟⲥ + ⲉⲣⲃⲟⲕⲓ ⲙⲡⲉⲛⲥⲱⲧⲏⲣ +
2563	Ⲙⲁⲣⲉⲛϩⲱⲥ ⲉⲣⲟϥ + ⲛⲉⲙ ⲛⲓ[ⲁⲅⲅⲉⲗ]ⲟⲥ +
2564	Ⲏ̄ⲇⲏ ⲉϥⲥϧⲁⲓ + ⲛ̄ϫⲉ ⲡ[ⲑⲙⲏⲓ ⲱⲥⲏ +
2565	ⲛ̄ⲟⲩⲙⲩⲥ[ⲩⲏⲣⲓⲟⲛ . . . ]
2566	* Fo. 33 recto *ϧⲉⲛ ⲡϫⲓⲛⲑⲣⲉϥⲥϧⲁⲓ ϫⲉ ANOR Swen +
2567	ⲛⲉⲙ ⲙⲁⲣⲓⲁ̀ ⲧⲉϥⲥϩⲓⲙⲓ + ⲛⲉⲙ ⲓ︦ⲏ︦ⲥ︦ ⲡⲉϥϣⲏⲣⲓ +
2568	Ⲙⲁⲣⲉⲛϩⲱⲥ ⲉⲣⲟϥ + ⲛⲉⲙ ⲛⲓⲁⲅⲅⲉⲗⲟⲥ +
2569	Ⲟⲱⲟⲩϯ ⲧⲏⲣⲟⲩ ⲙ̃ⲫⲟⲟⲩ + ⲁⲣⲓⲑⲉⲱⲣⲓⲛ +
2570	ⲛ̄ⲧⲁⲓ ⲛⲓϣϯ ⲛϣⲫⲏⲣⲓ + ⲙ̃ⲡⲁⲣⲁⲇⲟ[ⲝ]ⲟⲛ +
2571	ϫⲉ ϧⲉⲛ ⲡϫⲓⲛⲑⲣⲉϥⲥϧⲉ ⲡⲉϥⲣⲁⲛ + ⲛⲉⲙ pan ⲛϯⲡⲁⲣⲑⲉⲛⲟⲥ +
2572	ⲛⲉⲙ ⲓ︦ⲏ︦ⲥ︦ ⲡⲉϥϣⲏⲣⲓ + ⲙ̃ⲡⲁⲧⲟⲩⲙⲓⲥⲓ ⲙ̄ⲙⲟϥ +
2573	Ⲙⲁⲣⲉⲛϩⲱⲥ ⲉⲣⲟϥ + ⲛⲉⲙ ⲛⲓⲁⲅⲅⲉⲗⲟⲥ +
2574	Ⲓⲥ ⲡⲓⲙⲩⲥⲧⲏⲣⲓⲟⲛ ⲁϥⲟⲩⲱⲛϩ ⲛⲁϥ ⲉ̃ⲃⲟⲗ =
2575	ⲉⲑⲃⲉ ⲡⲓⲛⲁⲩ ⲉⲧ ⲁϥϫⲟϥ + ⲛ̄ϫⲉ ⲡⲓⲁⲅⲅⲉⲗⲟⲥ +
2576	* Fo. 33 verso ⲭⲁϥⲥⲁϫⲓ ⲛⲉⲙ ⲓⲱⲥⲏⲫ ϫⲉ ϣⲉⲡ ⲧⲉⲕⲥϩⲓⲙⲓ EPOR +
2577	ⲫⲏ ⲅⲁⲣ €T ⲉⲥⲛⲁⲙⲁⲥϥ + ⲙⲟⲩϯ € ⲡⲉϥⲣⲁⲛ) ϫⲉ ⲓ︦ⲏ︦ⲥ︦ +
2578	Ⲙⲁⲣⲉⲛϩⲱⲥ ⲉⲣⲟϥ + ⲛⲉⲙ ⲛⲓⲁⲅⲅⲉⲗⲟⲥ ⲩ
2579	1 ?read ⲁⲣⲓⲭⲱⲣⲉⲩⲓⲛ ⲛⲉⲙⲁⲛ. ⲛⲁⲛ, MS.
2580	4 David the Prophet, exult with us (crying): “Out of Sion shall God appear in perfect beauty ⲉⲩⲉⲛ
2581	the Lord of Hosts with the sound of a trump.?!
2582	With the Angels let us praise Him!
2583	5 When there came forth a decree from the King that all the world should be enrolled,? that each should
2584	go to Bethlehem to write his name and his father’s name;
2585	With the Angels let us praise Him!
2586	6 Straightway the righteous Joseph arose, he and Mary, the pure Virgin, and went to Bethlehem to write
2587	their names; the Virgin being with child with Our Savior.?
2588	With the Angels let us praise Him!
2589	7 While the righteous Joseph was writing a mystery. . .in that (?) he wrote: ⲓ am Joseph, with Mary
2590	my wife, and my son Jesus.”
2591	With the Angels let us praise Him!
2592	8 Assemble all ye today, behold this great marvel so amazing, in that he wrote his name and the name of
2593	the Virgin and (the name of) Jesus his son ere yet He was born.
2594	With the Angels let us praise Him!
2595	ⲟ Lo, the mystery! The Angel revealed it unto him touching the vision, which he uttered, and spake with
2596	Joseph: “Take unto thee thy wife; for He Whom she shall bear,—call Him Jesus.”
2597	With the Angels let us praise Him!
2598	1 Cp. Psalm 1, 2 and ⲭⲓ. 5. 3 Cp. Luke 11, 5.
2599	2 Cp. Luke 1, 1. 4 Cp. Math. 1, 21.
page 69
2600	FRAGMENT FROM AN APOCRYPHAL GOSPEL
2601	Ⲕⲉ ⲅⲁⲣ ⲁⲩⲙⲟϩ ⲉ̃ⲃⲟⲗ + ⲛ̄ϫⲉ ⲛⲓⲉ̀ϩⲟⲟⲩ +
2602	ⲉⲑⲣⲉ ϯⲡⲁⲣⲑ (ⲉⲛⲟⲥ) ⲙⲓⲥⲓ + ⲙⲡⲉⲛⲥⲱⲧⲏⲣ +
2603	ⲡⲉϫⲁⲥ ⲛⲓⲱⲥⲏⲫ + ϫⲉ ⲁ̃ⲣⲓⲃⲟⲏ̃ⲑⲓⲛ ⲉ̄ⲣⲟⲓ =»
2604	ϫⲉ ⲫⲏ ⲉⲧϣⲟⲡ ϧⲉⲛ ⲧⲁⲛⲉϫⲓ + ⲟⲩⲱϣ ⲉ̄ ⲓ̄ ⲉ̄ⲃⲟⲗ =»
2605	Ⲙⲁⲣⲉⲛϩⲱⲥ ⲉⲣⲟϥ + ⲛⲉⲙ ⲛⲓⲁⲅⲅⲉⲗⲟⲥ +
2606	ⲗⲟⲓⲡⲟⲛ ⲉⲧⲁϥⲛⲁⲩ + ⲛ̄ϫⲉ ⲡⲓⲑⲙⲏⲓ ⲓⲱⲥⲏⲫ +
2607	€ ⲡⲓⲡⲓϣϯ ⲛ̄ϩⲙⲟⲧ + ⲉⲧⲭⲏ ϧⲉⲛ ⲡⲉⲥϩⲟ +
2608	* * *
2609	“Fo. 34 recto “I . ⲉ . 3 nls] .........]
2610	[ⲁⲩⲙⲓⲥⲓ ⲛⲱⲧⲉⲛ [ⲙ̄ⲫⲟⲟⲩ + ⲛⲟⲩⲥⲱⲧⲏⲣ ϧⲉⲛ ⲃⲏ[ⲑⲗⲉ]ⲉⲙ +
2611	Ⲡⲁⲣⲉⲛϩⲱⲥ ⲉⲣⲟϥ + ⲛⲉⲙ ⲛⲓⲁⲅⲅⲉⲗⲟⲥ +
2612	Ⲡⲉϫⲉ ⲡⲓⲁⲅⲅⲉⲗⲟⲥ + ⲛⲛⲓⲙⲁⲛⲉⲥⲱⲟⲩ +
2613	ϫⲉ ⲧⲱⲟⲩⲡⲟⲩ ⲙⲁϣⲉ ⲛⲱⲧⲉⲛ ⲉϩⲣⲏⲓ ⲉ̄ ⲃⲏⲑⲗⲉⲉⲙ +
2614	ⲧⲉⲧⲉⲛⲛⲁⲩ € ⲡϭ︦ⲥ︦ + ⲉⲧ ⲁⲩⲙⲁⲥϥ ⲛϧⲏⲧⲥ +
2615	ⲉϥⲭⲏ ϧⲉⲛ ⲟⲩⲟⲛϩϥ + ⲛ̄ⲧⲉ ϩⲁⲛⲧⲉⲃⲛⲱⲟⲩⲓ +
2616	Ⲙⲁⲣⲉⲛϩⲱⲥ ⲉⲣⲟϥ + ⲛⲉⲙ ⲛⲓⲁⲅⲅⲉⲗⲟⲥ +
2617	*Fo. 34 verso Ⲣⲁϣⲓ ⲟⲩⲛⲟϥ mmwien ϯ . ⲙ
2618	[ⲁⲩϫⲓ]ⲙⲓ ⲙ̃ⲡⲉⲛⲥⲱⲩⲏⲣ + ⲟⲩⲟϩ ⲁⲩⲟⲩⲱϣⲧ ⲙ̄ⲙⲟϥ
2619	Ⲙⲁⲣⲉⲛϩⲱⲥ ⲉⲣⲟϥ + ⲛⲉⲙ ⲛⲓⲁⲅⲅⲉⲗⲟⲥ =»
2620	Ⲥⲱⲧⲉⲙ € ⲛⲓⲙⲁⲅⲟⲥ + ⲉⲩϩⲓⲱⲓϣ ϧⲉⲛ ⲟⲩⲱⲛϩ -»
2621	ⲙ̃ⲡϫⲓⲛⲓ̄ ⲙⲡⲭ︦ⲥ︦ + ϧⲉⲛ ⲓⲗⲏⲙ +
2622	ϫⲉ ⲁϥⲑⲱⲛ ⲫⲏ ET ⲁⲩⲙⲁⲥϥ + ⲡⲟⲩⲣⲟ ⲛ̄ⲧⲉ ⲛⲓⲓⲟⲩⲇⲁⲓ +
2623	ⲁⲛⲛⲁⲩ € ⲡⲉϥⲥⲓⲟⲩ ANT ϫⲉ ⲛⲧⲉⲛⲟⲩⲱϣⲧ ⲙ̄ⲙⲟϥ +
2624	Ⲙⲁⲣⲉⲛϩⲱⲥ ⲉⲣⲟϥ ⲅ ⲛⲉⲙ [ⲛⲓⲁⲅⲅⲉⲗⲟⲥ 2]
2625	ⲕ * *
2626	10 And lo, the days were accomplished that the Virgin should bear Our Savior. She said unto Joseph:
2627	“Help me; for He Who is in my womb would come to birth.”
2628	With the Angels let us praise Him!
2629	11 Then when the righteous Joseph saw the great grace which was in her countenance. , .!
2630	* * ϫ * * *
2631	15 ...unto us is born today in Bethlehem a Savior.
2632	With the Angels let us praise Him!
2633	16 The Angel spake unto the shepherds: “Arise, go ye down to Bethlehem: ve shall see the Lord Who is
2634	born therein, lying in a manger of cattle.”
2635	With the Angels let us praise Him!
2636	17 Rejoice ye and be glad. . .2 They found Our Savior and worshipped Him.
2637	With the Angels let us praise Him!
2638	18 Harken to the Wise Men proclaiming openly the coming of the Christ in Jerusalem ! “ Where is He Who
2639	is born the King of the Jews ? We have seen His star and are come to worship Him.”
2640	With the Angels let us praise Him!
2641	[The remaining six stanzas are lost.)
2642	ⲡⲓ. FRAGMENT FROM AN APOCRYPHAL GOSPEL
2643	Parchment. A single leaf (Cairo, no. 23), 26.5 ϫ 20 cm., without page or folio number. The height is
2644	nearly but not quite complete: at the lower left-hand corner a piece of parchment, stitched on to complete
2645	a defective sheet, has become detached and lost. Guide-lines are ruled for every alternate line of the text:
2646	the only stop used is - (black). For the somewhat peculiar hand see Plate I ⲃ.
2647	1 The latter part of Stanza 11 with the whole of 12-14 2 Two and a half verses are lost.
2648	(occupying one leaf) and part of 15, is lost.
page 70
2649	Recto
2650	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
2651	The text is a fragment from the story of the Crucifixion! as related in an Apocryphal Gospel, or possibly
2652	in a discourse embodying apocryphal material. On the recto the Good Thief addresses the people, declaring
2653	his faith in Christ, and begs the Lord to remember him. Jesus promises that the thief shall be with Him in His
2654	Kingdom, whereupon the second thief, Gestas, reviles his companion. On the verso the narrator (apparently),
2655	after pausing to execrate Gestas, explains Pilate’s purpose in setting up an inscription over the cross of Jesus.
2656	It is no doubt only accidental that here, as in the Gospel of Saint Peter,” the Good Thief remonstrates with
2657	the bystanders at the Crucifixion. Rather the fragment is similar in level to certain of the fragments collected
2658	by Revillout in his Evangile des xii Apbtres.® Possibly it belongs to the same cycle as Frag. xv of that
2659	collection (pp. 57f.) where it is asserted that the body of the thief was found in Christ's tomb. Revillout
2660	conjectures (ib. p. 58, note) that in the sequel the Thief arose and gave his testimony concerning Christ:
2661	if this is so, then the Thief may be the undefined narrator in our fragment. It is not apparent whether or no
2662	the Gospel to which the leaf belonged had any definite doctrinal tendency.
2663	(Cairo, no. 23.)
2664	ⲙⲁⲧⲟⲓ ⲕⲱϯ ⲉ̀ⲣⲟϥ ⲟⲩ‐ ⲁⲙⲏⲛ ϯϫⲱ ⲙ̄ⲙⲟⲥ ⲛⲱ‐
2665	ⲇⲉ ϥⲁⲓ ϩⲟⲡⲗⲟⲛ ⲧⲉⲛ ϫⲉ & ⲡⲁⲓ ⲕⲉⲟⲩⲁⲓ
2666	Ϩⲏⲡⲡⲉ ϥⲁϣⲓ ϧⲉⲛ ⲧⲉⲧⲉ(ⲛ-) ϣⲉ ⲛⲁϥ ⲁϥϭⲓ ⲛϯⲧⲟⲓ ⲛ-
2667	ⲙⲏϯ ⲱ ⲛⲁⲥⲟⲛ- ⲙⲫⲣⲏϯ ⲧⲉ ⲓⲟⲩⲇⲁⲥ- ⲉ̃ϧⲣⲏⲓ ϧⲉⲛ
2668	5 ⲛⲟⲩⲁⲓ ⲙⲡⲉⲧⲉⲛⲣⲏϯ 5 ⲁⲙⲉⲛϯ
2669	ⲁⲛⲟⲕ ϯϫⲱ ⲙⲙⲟⲥ -ⲁⲛ é ⲟⲩ‐ Ⲡⲓⲗⲁⲧⲟⲥ ⲟⲩⲛ ⲉⲧⲁϥⲛⲁⲩ
2670	ⲙⲉⲧⲟⲩⲣⲟ ⲫⲣⲟⲥ ⲟⲩⲥⲏ‐ ϫⲉ ⲟⲩⲟⲛ ⲟⲩⲙⲏϣ ⲛ̄ⲗⲁ‐
2671	ⲟⲩ-ⲁⲗⲗⲁ ⲟⲩⲙⲉⲧⲟⲩⲣⲟ ⲟⲥ ϣⲟⲡ ϧⲉⲛ FAHM = ⲙⲡⲓ‐
2672	ϣⲁ ⲉⲡⲉϩ- ϩⲟⲧⲁⲛ ⲁϥϣⲁ (ⲛ-) ⲥⲏⲟⲩ ⲉⲧⲉⲙⲙⲁⲩ ⲉⲃⲟⲗ‐
2673	ⲓⲟ ⲧⲱⲛϥ ⲉⲃⲟⲗϧⲉⲛ ⲛⲏ ⲉⲑ‐ ⲓⲟ ϧⲉⲛ ϣⲗⲟⲗ ⲛⲓⲃⲉⲛ ⲛⲉⲙ
2674	ⲙⲱⲟⲩⲧ = ϥⲛⲁⲉⲣⲟ[ⲩⲟ]ⲩ‐ ⲭⲱⲣⲁ ⲛⲓⲃⲉⲛ ⲁϥⲟⲩⲟⲡϩ
2675	ⲣⲟ ϩⲓϫⲉⲛ ⲟⲩⲟⲛ ⲛⲓⲃⲉⲛ THC ⲛⲱⲟⲩ ⲉⲃⲟⲗ ϫⲉ ⲡⲟⲩ‐
2676	ⲛⲏ ⲉⲧⲟⲛϧ ⲛⲉⲙ ⲛⲏ ⲉⲑⲙⲱ‐ ⲣⲟ ⲛ̄ⲧⲉ ⲛⲓⲟⲩⲇⲁⲓ ⲡⲉ
2677	ⲟⲩⲧ ⲁϥⲥϧⲁⲓ ⲛ̄ⲟⲩⲧⲓⲧⲗⲟⲥ
2678	15 Ⲉⲑⲃⲉ ⲫⲁⲓ ⲣⲱ ⲁⲓϫⲟⲥ ϫⲉ ⲡⲁ‐ 15 ⲙⲡⲁⲓ ⲣⲏϯ- ϩⲓϫⲉⲡ ⲡⲓϯ
2679	OC ̀ⲣⲓⲡⲁⲙⲉⲃⲓ ⲁⲕϣⲁⲛⲓ ⲁϥⲥϧⲏⲧϥ ⲙⲙⲉⲧⲉⲃⲣⲉ‐
2680	ϧⲉⲛ ⲧⲉⲕⲙⲉⲧⲟⲩⲣⲟ ⲁϥ‐ [ⲣⲉ] ⲟⲥ - ⲉⲑⲃⲉ ⲛⲓⲟⲩⲇⲁⲓ
2681	ⲉⲣⲟⲩⲱ ⲛ̄ϫⲉ ⲓ︦ⲏ︦ⲥ︦ ϫⲉ ⲫⲟ‐ ⲉⲧϧⲉⲛ ϯⲡⲟⲗⲓⲥ ⲛⲉⲙ ⲛⲓ‐
2682	07] ⲭⲛⲁϣⲱⲡⲓ ⲛⲉⲙⲏⲓ ϧⲉ (ⲛ) ⲕⲉϣⲉⲙ ⲙⲱⲟⲩ ⲉⲑⲣⲟⲩ
2683	ϩⲟ ⲧⲁⲙⲉ]ⲧⲟⲩⲣⲟ 20 ⲱϣ ⲙⲙⲟϥ ⲁϥϣⲁⲛ-
2684	Ⲧⲟⲧⲉ] ⲡⲓⲁⲥⲉⲃⲏⲥ ⲅⲉⲥ‐ ⲧⲱⲛϥ ϫⲉ ϩⲓⲛⲁ ⲛ̄ⲧ[ⲟⲩ‐
2685	ⲧⲁⲥ] ⲁϥⲟⲩⲟϩⲉⲙ ϣⲧⲉ(ⲙ)ϫⲟⲗϥ ⲉⲃⲟ[ⲗ
2686	[ ⲡⲉϥϣⲫⲏⲣ ⲁϥⲥϧⲁⲓ ⲙⲙⲉⲧⲣ[ⲱⲙⲉ‐
2687	[ ⲉϥϫⲱ ⲙ̄ⲙⲟⲥ - ϫⲉ ⲟⲥ ⲉⲑⲃⲉ ⲛⲓⲣ[ⲱⲙⲉ‐
2688	2. . ]ⲛⲟⲃⲓ ⲁⲛ 2 ⲟⲥ ⲉⲧⲭⲏ [ϧⲉⲛ ⲓⲉ‐
2689	• . ⲡⲉ ⲙ̄ ⲣⲟⲩⲥⲟ[ⲗⲏⲙ
2690	ⲛⲓⲥⲟⲛⲓ, MS. Ⲡ[....
2691	* * *
2692	ⲛ̀ⲙⲙⲟϥ, MS.
2693	[He did not resist when the] "soldiers sought Him, nor did He take weapons. Lo, He hangeth in your midst,
2694	O my brethren, like one of your own kind. 1 speak not of a kingdom for a season, but of a kingdom for ever:
2695	when He shall have arisen from the dead, He shall reign over all, the living and the dead. For this same
2696	cause \| say: My Lord, remember me when Thou shalt come in Thy kingdom.” Jesus answered: “Today
2697	shalt Thou be with Me in My kingdom.”
2698	Then the impious Gestas rebuked his companion, saying: “[If He were 7] not a sinner (?)..."”
2699	*
2700	* * ϫ *® ⲙ
2701	ⲓ I do not know whether Cod. Tisch. xxvi, ⲓⲟ (see 2 ed. Swete, § 4.
2702	Leipoldt ap. Vollers, Kat., p. 409) belongs to the same 3 =P.0. ⲓ, 173 ff.
2703	Ms. as our leaf.
page 71
2704	THE DESCENT INTO AMENTI
2705	“Verily ⲓ say unto you that this one (Gestas) also departed and received the portion of Judas in Amenti.
2706	Pilate, therefore, when he saw that there was in Jerusalem at that time a multitude of people from every
2707	nation and every country, showed forth Jesus unto them as the King of the Jews. He wrote an inscription
2708	in this manner (and placed it) upon the cross. He wrote it in Hebrew because of the Jews who were in the
2709	city and the strangers also; that they might read it when he should have raised it up, that they might not
2710	deny it. He wrote in Latin because of the Romans who were in Jerusalem. . .
2711	ϫ * * * * *
2712	NOTES
2713	Recto.
2714	I. 16-17 = Luke xx111, 42 (with pen “sn thy Kingdom,”
2715	as usual in the Coptic version and most Greek Mss.).
2716	Il. 19-20 = Luke xx111, 43, save that our text has “in
2717	my Kingdom,” instead of “in Paradise” (which is read
2718	both in the Greek Acta Pilati, ed. Tischendorf, x ad fin.,
2719	and in the Coptic, ed. Revillout, Apocryphes Copies,
2720	p. [121]).
2721	Il. 21 ff. Cp. Luke xxii, 39. In the Greek Acta Pilati the
2722	two thieves are named Dysmas and Gestas; in the Coptic
2723	Demas and Kestas (/. ¢.).
2724	Verso.
2725	Il. 1-5. Apparently a comment by the narrator.
2726	Ⲛⲏ. Cp. John xix, ⲓⲑ. the only one of the Four
2727	Gospels which directly ascribes this action to Pilate and
2728	uses the word ⲧⲓⲧⲗⲟⲥ : both features occur in the Greek
2729	and Coptic Acta Pilati.
2730	1l. 7-11. Possibly a reminiscence of Acts 11, 5.
2731	l. 16. The explanation is not wholly clear. Probably
2732	the meaning is that by writing in three languages Pilate
2733	clearly proclaimed the identity of Jesus to every nationality
2734	present at the Crucifixion.
2735	I. 19. The ‘strangers’ are Jews from foreign lands who
2736	had come to Jerusalem for the Feast.
2737	IV. THE DESCENT INTO AMENTI
2738	Parchment. Four fragments derived from two distinct mss.
2739	Frag. ⲓ (Cairo, no. 61.1), 29.5 X 23 cm., is a nearly complete leaf, numbered on the recto ⲓ︦ⲑ︦. The
2740	upper left-hand corner is detached. The hand (see Plate XIII B) is a medium-sized, well-formed uncial. No
2741	stops are visible. The written column is 14.5 cm. wide: horizontal guide-lines are ruled for every alternate
2742	line of the text, and there is a vertical guide-line to the left of the column. Line 1 of the recto is in large
2743	characters indicating the commencement of the work. The space above is left blank, possibly for an illuminated
2744	heading or formal title: in the midst are the beginnings of two lines in minute lettering, presumably a make-
2745	shift title.
2746	Frag. 2 (Cairo, no. 61. ii), 16 x 22 cm., is the upper portion of a leaf numbered -ⲗ︦ⲏ︦ the written column
2747	averages 12 cm. in width. The script is identical with that of Frags. 3—4.
2748	Frag. 3 (Cairo, no. 61. iii), 22 X 20 cm., is an imperfect, much-stained, and decomposing leaf in the same
2749	script. It has however been identified by W. E. Crum as belonging, not to the Descent, but to S. John
2750	Chrysostom On Psalm VI. The complete Coptic text of that work is extant in the unpublished Cod. Vat.
2751	Copt. Lvin (brought by Assemani from the Monastery of S. Macarius), our fragment answering to folios
2752	136" ⲓ. 2—137"° 1. 14.
2753	Frag. 4 (Cod. Tisch. xxv1, 18), measuring 26 X 20 cm. and numbered -ⲛ︦, is by the same hand as Frags. 2
2754	and 3, and contains the conclusion of the whole work.
2755	All three fragments are concerned with the Descent into Amenti or Preaching of Christ in Hades. Frag. 1
2756	contains the exordium of such a work, and in Frag. 2 we have the appeals of various souls to Christ for
2757	deliverance. Frag. 4 shows the conclusion of a discourse pronounced by Christ, briefly records the raising up
2758	of Adam and Eve with certain others from Amenti, and concludes with a brief peroration and ascription of
2759	praise to the Trinity.
2760	A Discourse on the Descent into Amenti by Mark [11 (7), Patriarch of Alexandria, is extant,? but to this,
2761	as Professor Hyvernat informs me, our fragments do not correspond.
2762	1 See Leipoldt ap. Vollers, Kat., pp. 411 ff. 2 Cod. Vat. Copt. LXV, I.
2763	I
2764	* Verso
page 72
2765	* Recto
2766	“Verso
2767	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
2768	Frag. 1 (Cairo, no. 61. i).
2769	ⲑ ⲛⲉⲙϯ
2770	ⲛⲓⲙ ⲡⲉ ⲫⲁⲡ ⲉⲧⲁϥϯ ⲛⲟⲩϣⲉⲛ-
2771	ⲫⲁⲧ ⲛⲁⲙⲉⲛϯ Ⲟⲩⲟϩ ⲁϥⲥⲓϯ
2772	ⲉⲡϣⲱ] ⲛ̄ⲛⲏ ⲉⲑⲙⲱⲟⲩⲧ ⲟⲩⲟϩ ⲁϥ‐
2773	ϯ ⲛ̄ⲟ[ⲩ]ⲡⲟⲗⲉⲙⲟⲥ ϧⲉⲛ ⲡⲕⲁϩⲓ ⲙ‐
2774	5 ⲫⲙⲟⲩ Ⲟⲩⲟϩ ⲉϥϣⲟⲡ ϧⲉⲛ ⲟⲩ‐
2775	ⲥⲉ[ⲙϯⲛⲏ
2776	Ⲛⲓ[ⲙ mle ⲫⲁⲓ ⲉⲧⲥⲟⲛϩ ⲟⲩⲟϩ ⲉⲑⲑⲟⲝ
2777	ϧⲉⲛ ⲑⲙⲏϯ ⲛ̄ⲛⲓⲥⲟⲛⲓ Ⲟⲩⲟϩ ϥⲭⲱ
2778	ⲉ̄ⲃⲟⲗ ⲡⲡⲏ ⲉⲑϧⲉⲛ ⲛⲓϣⲧⲉⲕⲟ ⲉⲑ‐
2779	ⲓⲟ ⲣⲉϥ (ⲉⲛⲟⲩ) ⲉⲃⲟⲗϧⲉⲛ ⲡⲓⲭⲁⲕⲓ
2780	Ϩ]\|ⲏⲡⲡⲉ ⲫⲁⲓ ⲉⲧⲉ ϧⲉⲛ ⲡⲉϥⲙⲟⲩ ⲉϥϯ
2781	ⲛⲟⲩⲱⲛϧ ⲛ̄ⲃⲉⲣⲓ ⲟⲩⲟϩ ⲓⲥ ⲧⲭⲱ‐
2782	ⲣⲁ ⲛⲛⲓⲣⲉϥⲙⲱⲟⲩⲧ ϣⲑⲉⲣⲑⲱⲣ
2783	ϧⲉⲛ ⲡⲉϥϫⲓⲛϩⲱⲗ ⲉϧⲟⲩⲛ ⲉⲣⲟⲥ
2784	15 Ⲙⲓⲙ ⲡⲉ ⲫⲁⲓ ⲫⲏ ⲉⲧ ⲁ ⲡⲕⲁϩⲓ ⲛ̄ⲛⲓⲣⲉϥ‐
2785	ⲙⲱⲟⲩⲧ ⲥⲱⲧⲉⲙ ⲉⲣⲟϥ ⲟⲩⲟϩ
2786	ⲁϥⲧⲱⲟⲩⲛ
2787	Ⲟⲩⲟϩ ⲓⲥ ⲧⲟⲩϣⲑⲉⲣⲑⲱⲣ ⲛϧⲏⲧϥ
2788	ⲛ̄ϫⲉ ⲛⲓⲕⲁⲥ ⲉⲩⲕⲱϯ ⲛ̄ⲥⲁ ⲛⲓⲙⲉ‐
2789	20 ⲗⲟⲥ
2790	Ⲛⲓⲙ ⲡⲉ ⲫⲁⲓ ⲉ̃ⲧⲁϥⲥⲱⲛϩ ⲛⲛⲓϫⲱⲣⲓ
2791	ϧⲉⲛ ⲧⲟⲩⲭⲱⲣⲁ ⲡⲓⲣⲉϥϣⲱϥ ⲙ̃ⲡⲓ‐
2792	ⲕⲁϩⲓ ⲫⲙⲟⲩ ⲛⲉⲙ ⲡⲥⲁⲧⲁⲛⲁⲥ
2793	Ⲛⲓⲙ ⲡⲉ ⲫⲁⲓ ⲫⲏ ⲉⲧⲟⲩϯ ⲉϫⲱϥ ⲛ̄ⲟⲩ‐
2794	2 ⲭⲗⲟⲙ ⲛⲥⲟⲩⲣⲓ ⲟⲩⲟϩ ⲁⲩⲑⲟⲝϥ ⲁϥ‐
2795	Ϭⲓϣⲓⲡ[ⲓ ⲛⲁⲕ ⲱ ⲫⲙⲟⲩ] ⲟⲩⲟϩ ⲁⲣⲓⲉ̀‐
2796	ⲙⲓ ϫⲉ ⲫⲁⲓ ⲡⲉ ⲡⲭ︦ⲥ︦] ⲡⲓϣⲏⲣⲓ ⲛ̄‐
2797	ⲛⲟⲩϯ ⲛ ..... ..ⲣ ⲉⲣⲗⲁϫⲓ ⲁⲛ
2798	ϩⲓϫⲉⲛ ...... .. ⲟⲩⲉϩⲟⲟⲩ ⲁⲛ
2799	5 ⲡⲉ
2800	Ⲟⲩⲇⲉ ⲛⲓⲇⲉⲙ[ⲱⲛ] ⲛⲁⲩⲥ[ⲱ]ⲟⲩⲛ ⲙ̄ⲙⲟϥ
2801	ⲁⲛ ⲡⲉ ϧⲁⲧⲉⲛ ⲡⲓⲅⲟⲗⲅⲟⲑⲁ ⲟⲩⲟϩ
2802	ⲁⲩⲥⲟⲩⲱⲛϥ ϧⲉⲛ ⲡϫⲓ[ⲛ]ⲑⲣⲟⲩ‐
2803	ⲙⲟⲛⲙⲉⲛ ⲛ̄ϫⲉ ⲛⲓⲥⲧⲟⲓⲭⲠ]ⲟⲛ ϩⲓⲧⲉ [ⲛ]
2804	ⲓⲟ ⲧ[ⲉ]ϥⲥⲙⲏ ϧⲉⲛ ⲡⲃⲱϣ ⲛⲧⲉϥ-
2805	ⲥⲁⲣⲝ ⲁϥϯϣⲓⲡⲓ ⲛ̄ⲡⲓⲁⲣⲭⲏ ⲛⲉⲙ ⲛⲓ‐
2806	ⲉⲝⲟⲩⲥⲓⲁ ⲁϥⲑⲣⲟⲩⲧⲱⲙ[ⲧ] ϩⲧⲉ(ⲛ)
2807	ⲡⲟⲩϫⲓⲛⲥⲱⲟⲩⲛϥ ϩⲓϫⲉⲛ ⲡⲓ[ⲥ]ⲧⲁⲩ‐
2808	ⲣⲟⲥ
2809	15 Ⲉⲛⲉ ⲉ̄ⲣⲉ ϯⲥⲧⲁⲩⲣⲱⲥⲓⲥ ⲁⲛ ⲧⲉ [ⲁⲩ‐
2810	ⲛⲁⲥⲟⲩⲱⲛ ⲡϣⲏⲣⲓ ⲁⲛ ⲡⲉ ϫⲉ ⲛⲓⲙ
2811	ⲡⲉ
2812	Ϧⲉⲛ ϯⲥⲧⲁⲩⲣⲱⲥⲓⲥ ⲁⲩⲛⲁⲩ ⲧⲏⲣⲟⲩ
2813	ⲟⲩⲟϩ ⲁⲩⲥⲟⲩⲱⲛϥ ⲛ̄ϫⲉ ⲟⲩⲟⲛ [ⲛ
2814	20 fen
2815	ⲘⲠⲓⲟⲩⲇⲁⲥ ne ⲛⲑⲟϥ ⲟⲩⲇⲉ ϥⲑⲉⲛ[
2816	ⲁⲛ ⲉ ⲛⲓⲇⲉⲙⲱⲛ ⲛⲏ ⲉⲧⲁ[ⲩ‐
2817	ⲥⲟⲩⲱⲛ ⲡϣⲏⲣⲓ ⲙ̃ⲫ︦ϯ
2818	Ϫⲉ ⲛ̄ⲑⲟϥ ϥⲟⲓ... ⲉϫⲱϥ ⲁⲛ ⲉⲑ‐
2819	2 ⲣⲉϥⲉⲙⲓ ϫⲉ ⲛⲓⲙ ⲡⲉ ϧⲉⲛ ⲧⲉϥ‐
2820	ⲁⲥⲑⲉⲛⲓⲁ̃ ⲁϥⲧⲁⲙⲟⲛ ⲉ ⲧϫⲟⲙ ⲛ‐
2821	ⲧⲉ ⲧⲉϥⲙⲉⲧϫⲱⲣⲓ Ⲟⲩⲟϩ
2822	ϧⲉⲛ ⲧⲉϥⲥⲧⲁⲩⲣⲱⲥⲓⲥ ⲁϥϭⲓ
2823	ⲛⲛⲓϫⲓⲛⲟⲩⲱϣⲧ ϩⲓⲧⲉⲛ ⲛⲓⲛⲟⲩ‐
2824	3ⲟ ϯ
2825	ϩⲓⲟⲩⲓ̄ ⲉ̄ⲃⲟⲗ ⲙⲡⲗⲟⲙ ⲙ̃ⲫⲙⲟⲩ ⲛ̄-
2826	Ϧⲉⲛ ⲫⲏ ⲉϣⲁⲩϩⲉⲓ ⲛϧⲏⲧϥ ⲛ̄ϫⲉ ⲛⲓ‐
2827	ϫⲱⲣⲓ ⲧⲏⲣⲟⲩ ⲁ[v]ⲧⲱⲟⲩⲛ ⲛ̄‐
2828	ⲑⲟϥ Ⲟⲩⲟϩ ⲁⲩ[ϯⲱ]ⲟⲩ ⲛⲁϥ
2829	ⲛⲉϥⲧⲁⲥⲑⲟϥ ϫⲉ ⲉⲑⲱϣ
2830	“Who is This Who hath trodden down Amenti and hath brought up the dead, and hath made war in the
2831	land of Death, and is in state ?* Who is This Who bindeth and maketh fast in the midst of the brethren, and
2832	releaseth them that are in the prison that He may bring them forth from darkness ? Lo, This is He Who by
2833	His death giveth new life, and, behold, the country of the dead is troubled at His entering into it. Who is
2834	This Whom the land of the dead heard and arose, and, lo, the bodies therein were troubled, seeking after
2835	their limbs?? Who is This Who hath bound the strong ones in their country, the destroyers of the land of
2836	Death and Satan ? Who is This Who weareth on His head a crown of thorns and is pierced ? He hath cast
2837	off the corruption of Death. He will not return. . .
2838	*Be ashamed, O Death, and know that This is the Christ, the Son of God. .. 6) Not even the demons
2839	failed to know Him upon Golgotha, and the elements knew Him when they quaked at His voice. By the
2840	unveiling of His flesh He hath confounded powers and authorities and astounded them in that they knew
2841	Him upon the Cross. Had it not been for the Crucifixion, they would not have known the Son, Who He was;
2842	but at the Crucifixion they all beheld and knew Him, every one. Judas himself not even. . . the demons who
2843	knew the Son of God. For he did not take. . . upon himself to know Who it was Who in His weakness showed
2844	us the power of His mightiness, and at His Crucifixion received the adoration of the Gods. On that (sc. the
2845	Cross) whereby all the strong ones are laid low they raised Him up and glorified Him. . .
2846	ⲓ For these interrogations cp. the Descensus Christi ad 2 sic.
2847	Infernos, ch. vi (ed. Tischendorf, Evang. Apocr.. p. 399).
2848	12
page 73
2849	THE DESCENT
2850	Frag. 2 (Cairo, no. 61. ii).
2851	..... ⲛⲭⲱⲗⲉⲙ ⲛϫⲉ
2852	ⲧⲉⲕⲙ]ⲉⲧϣⲉⲛϩⲏⲧ ⲉⲧⲟϣ
2853	ⲡ[ⲁⲟ︦ⲋ︦]
2854	Ⲕⲉ[ⲟ]ⲅⲩⲁⲓ ϫⲉ ⲛⲟϩⲉⲙ ⲛ̄ⲧⲁⲯⲩ‐
2855	5 ⲭⲏ ⲉⲃⲟⲗϧⲉⲛ ⲁⲙⲉⲛϯ
2856	ⲉⲧⲥⲁⲡⲉⲥⲏⲧ
2857	Ⲕⲉⲟⲩⲁⲓ ϫⲉ ⲁⲛⲓⲟⲩⲓ ⲛ̄ⲧⲁⲯⲩ‐
2858	ⲭⲛ- ⲉⲃⲟⲗϧⲉⲛ ⲁⲙⲉⲛϯ ⲉⲧ‐
2859	ⲥⲁⲡⲉⲥⲏⲧ
2860	ⲓⲟ Ⲛⲉⲟⲩⲁⲓ ϫⲉ ⲁⲛⲓⲟⲩⲓ ⲛⲧⲁⲯⲩⲭⲏ
2861	ⲉⲃⲟⲗϧⲉⲛ ⲡⲁⲓ ϣⲧⲉⲕⲟ
2862	Ⲕⲉⲟⲩⲁⲓ ϫⲉ ⲛ̄ⲛⲉⲕⲥⲱϫⲛⲡ ⲛ-
2863	ⲧⲁⲯⲩⲭⲏ ϧⲉⲛ ⲁⲙⲉⲛϯ
2864	Ⲕⲉⲟⲩⲁⲓ ϫⲉ ⲙⲁⲣⲉϥⲓ ⲉⲡϣⲱⲓ ⲉ̄-
2865	ⲓ ⲃⲟⲗϧⲉⲛ ⲡⲧⲁⲕⲟ ⲛ̄ϫⲉ ⲡⲁ‐
2866	wip ⲡϭ︦ⲥ︦ ⲡⲁⲛⲟⲩϯ
2867	Ⲫⲁⲓ ⲇⲉ ⲉⲧⲁϥⲥⲱⲧⲉⲙ ⲉ̀ⲣⲱⲟⲩ
2868	ⲛ̄ϫⲉ ⲫⲁⲛⲓⲙⲉⲧϣⲉⲛϩⲏⲧ
2869	ⲉⲧⲟϣ ⲡⲭ︦ⲥ︦ ⲻ ⲁϥϯ ⲁⲅϯⲁⲡⲏ ⲣ
2870	ϩⲉ. ..... ]ⲛⲁⲓ ⲉⲧ[
2871	INTO AMENTI
2872	Ax
2873	Ⲉⲑⲃⲉ ⲫⲁⲓ ⲛⲓⲣⲱ[ⲙⲓ ⲧⲏⲣⲟⲩ]
2874	ⲉⲧϣⲟⲡ ϧⲉⲛ ⲧⲥⲁⲣⲝ ⲁϥ-]
2875	ϫⲉⲙ ⲡⲟⲩϣⲓⲛⲓ ⲛ̄ϫⲉ [ⲫ︦ϯ︦ ⲡⲓ‐
2876	ⲗⲟⲅⲟⲥ ϩⲓⲧⲉⲛ ⲟⲩⲥ[ⲁ]ⲣⲝ
2877	ⲉⲟⲩⲟⲛ ⲛⲧⲁⲥ ⲙ̄ⲙⲁⲩ ⲛⲟⲩ‐
2878	ⲯⲩⲭⲏ ⲛ̄ⲗⲟⲅⲓⲕⲏ
2879	Ⲛⲓⲯⲩⲭⲏ ⲇⲉ ⲟⲛ ⲉ̃ⲧⲁⲩⲫⲱⲣϫ
2880	ⲉⲃⲟⲗϩⲁ ⲛⲓⲥⲱⲙⲁ ⲁϥⲟⲩ‐
2881	ⲟⲛϩϥ ⲉⲣⲱⲟⲩ ϧⲉⲛ ⲁⲙⲉⲛϯ
2882	ⲓⲟ ϩⲓⲧⲉⲛ ϯⲯⲩⲭⲏ ⲛⲛⲟⲩϯ
2883	ⲉⲑⲟⲩⲁⲃ ⲻ ⲉⲥⲫⲟⲣϫ ⲉ̃ⲃⲟⲗ
2884	ⲙ
2885	Ⲟⲩⲕⲟⲩⲛ ⲙⲁⲣⲉⲛⲓⲏⲥ ⲙ̃ⲙⲟ(ⲛ)
2886	ⲛⲧⲉⲛϣⲉ ⲛⲁⲛ ⲉⲣⲣⲏⲓ € ⲁ‐
2887	15 ⲙⲉⲡϯ ϧⲉⲛ ⲡⲉⲛⲕⲁϯ ⲛ̄ⲧⲉ(ⲛ-)
2888	ⲛⲁⲩ
2889	Xe ⲡⲱⲥ ϧⲉⲛ ⲟⲩⲁⲙⲁϩⲓ ⲉϥ‐
2890	ⲁ... ⲁϥⲁⲙⲁϩⲓ ⲉⲝⲟⲩⲥⲓⲁ ⲥ
2891	+ +]: we ϧⲉⲛ ⲡⲓⲥⲏⲟⲩ
2892	20 ⲉⲧⲉⲙⲙⲁⲩ- ⲉ̀ϫⲉⲛ .[.]ⲉ
2893	* ⲕ *
2894	[(The souls in Amenti cry out to Christ) . . . And another said : ““ Let] Thine abundant mercy [come] speedily * Recto
2895	unto me, my ⲟⲓ.
2896	Another (said): “Deliver my soul from the depths of Amenti.”?
2897	Another: “Bring my soul out from the depths of Amenti.”
2898	Another: “ Bring my soul out of this prison.”?
2899	Another: “Thou wilt not leave my soul in Ⲇⲉ.
2900	Another: “Let my life come up from destruction, O Lord my Ⲉⲟ.
2901	Now when Christ Whose compassion is abundant® heard them, He saluted (7). . .
2902	* * *
2903	* *
2904	ϫⲟⲣ this cause God the Word visited all men who were in the flesh through the medium of flesh, there * Verso
2905	being therein (sc. in the flesh) a reasonable soul. But as for the souls which were separated from their bodies,
2906	He appeared unto them in Amenti through the medium of the holy divine soul which is separate (from the
2907	body). Therefore let us haste to go down to Amenti in our understanding that we may behold how with. . .
2908	might He seized authority. . .at that time. . .
2909	1 Ps. cXIX, 41. 4 1d. XVI, ⲓⲓ.
2910	2 id. LXXXVI, 13. 5 id. XXX, 3?
2911	3 id. ⲭ O. 6 Cp. 7d. LXIX, ⲓⲧ, LXXXVL, 15.
page 74
2912	* Recto
2913	Verso
2914	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
2915	Frag. 3 (Cairo, no. 61. iii).
2916	ⲛⲉⲙ ϩⲟⲩⲟ ⲉ ⲫⲏ[ ⲉⲧ ⲉⲥⲕⲱϯ
2917	ⲛⲥⲱϥ ⲁϥⲣⲓⲙⲓ ⲛϫⲉ ⲡⲉⲧ‐
2918	ⲣⲟⲥ ⲁϥⲉⲣⲉⲧⲓⲛ ⲛⲟⲩⲭⲱ
2919	ⲉⲃⲟⲗ [ⲉ]ⲃⲟⲗϩⲓⲧ[ⲟⲧⲕ
2920	5 Ⲛⲑⲟⲕ ⲇⲉ ⲁⲕϯ ϣ[ⲟϣ]ⲧ [ⲛⲁϥ
2921	ⲛ̄ⲧⲉ ϯⲉⲕⲕⲗ[ⲏⲥⲓ]ⲁ [ⲛ]ⲧⲉ ⲛⲏ evple(n)
2922	ⲑⲙⲉⲧⲟⲩⲣⲟ ⲛⲛⲓⲫⲏⲟⲩⲓ̃
2923	Ⲟⲩⲡⲁⲓⲣⲏϯ ⲅⲁⲣ ⲡⲉ ⲡⲉⲕ[ⲑ]ⲁⲙⲧⲟ
2924	ⲣⲉⲛ ⲛⲏ ⲉⲧ ⲁⲩϩⲓⲁ̃ ⲧⲟ[ⲧ]ⲟⲩ
2925	ⲓⲟ ⲛⲥⲱⲟⲩ ⲓⲥϫⲉⲛ ϣⲟⲣⲡ
2926	ⲛⲉⲙ ϧⲉⲛ ⲛⲏ ⲉⲧⲉ ⲙⲙⲟⲛ
2927	ⲧⲱⲟⲩ ⲙⲙⲁⲩ ⲛ̄ ϩⲗ] ⲛ̄-
2928	ϩⲉⲗⲡⲓⲥ ⲛⲟⲩϫⲁⲓ ⲛ̄ϧ[ⲏ]ⲧⲕ
2929	ⲛⲉⲙ ϧⲉⲛ ⲛⲏ ⲉⲧ ⲁⲩⲫⲟϩ
2930	I5 ⲙⲙⲁⲩⲁⲧⲟⲩ ⲉ ⲡⲕⲁϩⲓ ⲛⲁ‐
2931	ⲙⲉⲛϯ
2932	ϩⲓⲧⲉⲛ Profs ⲉ̃ⲁⲕⲟⲩⲱⲛϩ
2933	ⲛⲱⲟⲩ ⲉⲃⲟⲗ ⲛ̄ⲑⲙⲉⲧⲛⲓϣϯ
2934	ⲛⲧⲉ ⲧⲉⲕⲙⲉⲧⲙⲁⲓⲣⲱⲙⲓ
2935	ϩⲟ Ⲉⲑⲃⲉ ⲫⲁⲓ ⲟⲛ ϯϫⲱ ⲙ̃ⲙ[ⲟⲥ
2936	ⲟⲩⲟϩ ϯⲛⲁⲕⲏⲛ ⲁⲛ ⲉⲧϫⲱ m-
2937	ⲙⲟⲥ ϫⲉ ⲙⲁⲧ[ⲁⲛⲣⲟⲓ ⲉⲑⲃⲉ
2938	ⲡⲉⲕⲛⲁⲓ ϫⲉ [ⲙⲙⲟⲡ ⲫⲏ ⲉⲧ
2939	ⲣ]ⲉⲛ ⲫⲙⲟⲩ ⲉ[ϥⲙⲉⲩⲓ ⲉⲣⲟⲕ
2940	2 Ⲛⲓⲙ ⲡ]ⲉ ⲉⲑⲛⲁϣⲟⲩⲱⲛϩ ⲛⲁⲕ ⲉ‐
2941	ⲃⲟⲗ] ϧⲉⲛ ⲁⲙⲉⲛϯ
2942	Coble ⲫⲁⲓ ϯⲓⲏⲥ ⲉⲑⲃ[ⲉ ⲫⲁⲓ
2943	ϯⲥ]ⲉⲃⲧ[ⲱ]ⲧ ⲉ[ⲑⲃⲉ ⲫⲁⲓ ϯϧⲟⲥⲓ
2944	ⲉⲓⲉⲙⲓ [ϫⲉ ⲁϥ‐
2945	30 ϧⲱ]ⲛⲧ [ⲉϧⲟⲩⲛ ⲉⲣⲟⲓ
2946	Y —Cod. Vat. Copt. ⲓⲅ fo. 136", 1. 21.
2947	2 So Cod. Vat.: pew, ϩⲗⲓ. MS.
2948	..ⲁⲡ more than she sought. Peter wept and asked forgiveness of Thee, and Thou gavest him the
2949	keys of the Church of them who are in the Kingdom of Heaven. For such is Thy. ..! upon them who
2950	have been cast away from of old, and upon them who had not there any? hope of salvation in Thee, and
2951	upon them who came alone unto the land of Amenti by reason of sin, in that Thou hast revealed unto
2952	them the greatness of Thy love for man.® For this cause I say and will not cease to say: “Quicken me
2953	for Thy mercy’s Ⲕⲉ. For in death there is none that remembereth Thee. Who shall be able to show
2954	Thy praise in Amenti ?”’® For this cause I hasten, for this cause I prepare, for this cause I labor, knowing
2955	that there draweth nigh unto me *the end of my life. Shall I confess God at all in Amenti?. . . There is no
2956	deliverance after death, there is no deliverance in the grave. For my life is a... ; and while its course (?)
2957	passeth, there is none to contend (7). ..and to gain the crown in that place; while the night taketh hold on
2958	me ere yet the market with its goods is opened. Harken unto that which the Scripture saith concerning all
2959	men who end their lives (well): “For death...”
2960	>
2961	ⲓ Some word like ‘mercy,
2962	the context.
2963	2 As the text stands, “in any hope.”
2964	‘compassion’ is required by
2965	[..] © ⲫ ⲡⲭ︦ⲥ︦ [..]
2966	ⲛϫⲉ ⲡϫⲱⲕ ⲙⲡⲱⲛϧ ϯ-
2967	ⲧⲏⲣϥ ⲙⲫϯ ⲣⲉ[ⲛ] ⲁⲙⲉⲛϯ
2968	..... ϯ.. ⲁⲛ...] ⲧⲉⲛ
2969	5.... ⲙϯⲙⲟⲛ ⲭⲱ ⲉⲃⲟⲗ
2970	ⲙⲉⲛⲉⲛⲥⲁ ⲫⲙⲟⲩ ⲙ̃ⲙⲟⲛ
2971	ϫⲓⲛ\|ⲭⲱ ⲉⲃⲟⲗ ϧⲉⲛ ⲡⲓⲙ‐
2972	ⲉ
2973	ⲟⲩϣ ⲅⲁⲣ ⲛⲉⲛⲟ ⲟⲥ ⲫⲱⲓ
2974	ⲓⲟ ⲟⲩⲟϩ ⲉⲫ ⲟⲥⲥⲟⲛ ⲁ ⲡⲓⲇⲁ‐
2975	ⲛⲏⲥⲧⲏⲥ ⲟⲩⲱⲧⲉⲃ ⲙ̄ⲙⲟ(ⲛ)
2976	ϩⲗⲓ ⲉⲑ\|ⲛⲁϣⲉⲣϣⲱ . . ⲟⲩⲟϩ ⲛ̄-
2977	ⲧⲉ[ϥⲯ]ⲟⲓ ⲭⲗⲟⲙ ϧⲉⲛ ⲡⲓⲙⲁ ⲉ-
2978	ⲧⲉⲙⲙⲁⲩ ⲉⲫ ⲟⲥⲟⲛ ⲁϥ‐
2979	5 ⲧⲁϩⲟⲓ ⲛ̄ϫⲉ ⲡⲓⲉϫⲱⲣϩ ⲙⲡⲁ‐
2980	ⲧⲉ ⲥⲟⲩⲱⲛϩ ⲉⲃⲟⲗ [ⲛ̄ϫⲉ] ϯ-
2981	ⲁⲅⲟⲣⲁ ⲛⲉⲙ ⲛⲓϩⲏ‐
2982	ⲟⲩ
2983	Ⲥ[ⲱ]ⲧⲉⲙ ϫⲉ ⲟⲩ ⲡⲉ ⲉⲧⲉ ϯⲅⲣⲁ‐
2984	20 ⲫⲏ] ϫⲱ ⲙⲙⲟϥ ⲉⲑⲃⲉ ⲣⲱ‐
2985	ⲙⲓ ⲛⲓⲃⲉⲛ ⲉⲧⲁⲩϫⲉⲕ ⲡⲟⲩ‐
2986	ⲃⲓⲟⲥ ⲉⲃⲟⲗ ϫⲉ ⲫⲙⲟⲩ ⲅⲁⲣ
2987	ϯ ⲡⲓⲣⲱⲙⲓ ....
2988	Lor ⲁ
2989	25 ⲙⲟϥ o[
2990	ϯ.. ⲧⲁⲛ \|
2991	(slight remains of four more lines)
2992	1 = Cod. Vat. Copt. Lvin fo. 137%, 1. 10.
2993	2
2994	Cod. Vat.
2995	3 Cod. Vat. adds firadwe.
2996	3 The meaning is obscure.
2997	4 Cp. Ps. ⲥⲭ ⲛ ⲓⲓ.
2998	5 Ps. v1, 5.
2999	sic (P= ⲡⲓⲁⲅⲱⲡⲓⲥⲧⲏⲥ): ⲥⲇⲁⲧⲓⲟⲛ (=CTARION),
page 75
3000	THE DESCENT
3001	Frag. 4 (Cod. Tisch. ⲭⲓ, 18).
3002	ⲥⲉⲃⲧⲱⲧ ⲛϫⲉ ⲡⲙⲁⲛϣⲉ‐
3003	ⲗ[ⲉ]ⲧ ϥⲥ[ⲉⲃ]ⲧⲱⲧ ⲛϫⲉ
3004	ⲛⲓϧⲣⲏⲃⲓ ⲉ[ⲧ ⲁⲩ]ⲥⲉⲃ[ⲧ]ⲱⲧⲟⲩ
3005	ⲉ ⲡⲓϩⲟⲡ ⲥⲉⲥ[ⲉ]ⲃⲧⲱⲧ ⲛ-
3006	5 ϫⲉ ⲛⲓⲥⲕⲏⲛⲏ ⲛⲉⲙ ⲛⲓⲙⲟ‐
3007	ⲛⲏ ⲛⲉⲛⲉϩ
3008	Ⲥⲉⲟⲩⲏⲛ ⲡϫⲉ ⲡⲓⲁϩⲱⲣ ⲛ̄-
3009	ⲧⲉ ⲛⲓⲁⲅⲁⲑⲟⲛ ⲥⲉⲣϣⲟⲣⲡ
3010	ⲛⲥⲉⲃⲧⲱⲧ ⲛϫⲉ ϯⲙⲉⲧⲟⲩ‐
3011	ⲓⲟ ⲣⲟ ⲛⲉⲛⲉϩ ⲛ̄ⲧⲉ ⲛⲓⲫⲏⲟⲩⲓ
3012	Ⲥⲉⲟϩⲓ ⲉⲩϫⲟⲩⲱⲧ ⲉⲃⲟⲗ
3013	ⲛ̄ϫⲉ ⲛⲓⲁⲅⲁⲑⲟⲛ ϧⲁϫⲉⲛ
3014	ⲛⲓⲣⲱⲙⲓ
3015	Ⲛⲁⲓ ⲇⲉ ⲛⲉⲙ ⲛⲏ ⲉ̃ⲧⲟⲛⲓ ⲙ̄ⲙⲱ‐
3016	I5 ⲟⲩ ⲉϥϫⲱ ⲙⲙⲱⲟⲩ ⲛ︦-
3017	ⲛ̄ϫⲉ ⲡⲓⲇⲉⲥⲡⲟⲇⲏⲥ ⲙⲙⲏⲓ
3018	ⲡⲭ︦ⲥ︦ ⲁϥⲧⲟⲩⲛⲟⲥ ⲁⲇⲁⲙ
3019	ⲫⲏ ⲉⲧⲁϥⲉⲣⲟⲩⲁⲓ ⲛⲉⲙⲁϥ
3020	ⲟⲩⲟϩ ⲁϥⲧⲟⲩⲛⲟⲥ ⲉⲩⲁ
3021	20 ⲛⲉⲙⲁϥ
3022	Ⲟⲩⲟϩ ⲁϥⲧⲟⲩⲡⲟⲥ ϩⲁⲛⲕⲉ‐
3023	ⲙⲏϣ ⲛ̄ⲥⲱⲙⲁ ⲛ̄ⲧⲉ ⲛⲏ ⲉⲑ‐
3024	ⲟⲩⲁⲃ- ⲉⲧⲁⲩⲉⲛⲕⲟⲧ ⲓⲥ‐
3025	ϫⲉⲛ ⲡⲉⲛⲉϩ ⲟⲩⲟϩ ⲁϥ‐
3026	25 ⲉⲛⲟⲩ ⲉⲃⲟⲗϧⲉⲛ ⲛⲓⲙ̄‐
3027	ϩⲁⲩ
3028	Ⲉⲧⲁⲩϩⲓⲱⲓϣ ⲛ̄ϯⲁⲛⲁⲥⲧⲁ‐
3029	ⲥⲓⲥ
3030	INTO AMENT]I
3031	ϣⲉ
3032	ⲛ
3033	ⲡⲧⲉ ⲡⲓⲇⲉⲥⲡⲟⲇⲏⲥ ⲙⲉ‐
3034	ⲛⲉⲛⲥⲁ ⲅ̄ ⲛ[ⲉ]ϩⲟⲟⲩ ⲑⲁⲓ ⲉ̄-
3035	ⲧⲁⲥϣⲟⲡ ⲉ̃ⲣⲟⲛ ϧⲉⲛ
3036	ⲟⲩⲣⲁϣⲓ ⲉ ⲁⲛⲟⲛ ϧⲁ ⲛⲓⲡⲓⲥ‐
3037	5 ⲧⲟⲥ ⲉⲁⲛⲛⲁⲩ ⲉⲣⲟⲥ ⲁⲛ‐
3038	ⲉⲣ ⲁⲙⲁⲗⲏϫ ⲉⲣⲟⲥ
3039	Ⲙⲁⲣⲉⲛⲉⲣⲭⲱⲣⲉⲩⲓⲛ ϫⲉ
3040	ϯⲛⲟⲩ- ⲛⲉⲙ ⲛⲓⲁⲅⲅⲉⲗⲟⲥ
3041	ⲙⲁⲣⲉⲛⲉⲣϣⲁⲓ ⲛⲉⲙ ⲛⲓⲁⲣ-
3042	ⲓⲟ ⲭⲏⲁⲅⲅⲉⲗⲟⲥ
3043	Ⲟⲩⲟϩ ⲛⲧⲉⲛϯⲱⲟⲩ ⲛⲉ‐
3044	ⲙⲱⲟⲩ ⲉⲩⲥⲟⲡ- ⲙ̃ⲫⲏ ⲉ̄‐
3045	ⲧⲁϥⲧⲟⲩⲛⲟⲥⲧⲉⲛ ⲉⲃⲟⲗ‐
3046	ϧⲉⲛ ⲡⲧⲁⲕⲟ ⲡⲭ︦ⲥ︦
3047	15 Ⲫⲁⲓ ⲉⲧⲉ ⲫⲱϥ ⲡⲉ ⲡⲓⲱⲟⲩ
3048	ⲛⲉⲙ ⲡⲓⲁ̀ⲙⲁϩⲓ ⲛⲉⲙ ⲡⲉϥ‐
3049	ⲓⲱⲧ ⲛⲁⲅⲁⲑⲟⲥ ⲡⲉⲙ TING
3050	ⲉ[ⲑ]ⲟⲩⲁⲃ ⲛ̄ⲣⲉϥⲧⲁⲛϧⲟ ϯ-
3051	ⲛⲟⲩ ⲛⲉⲙ ⲛ̄ⲥⲏⲟⲩ ⲛⲓⲃⲉⲛ
3052	20 ⲛⲉⲙ ϣⲁ ⲉⲛⲉϩ ⲛ̄ⲧⲉ ⲛⲓⲉⲛⲉϩ
3053	ⲧⲏⲣⲟⲩ ⲁ̀ⲙⲏⲛ
3054	ⲛ .
3055	ⲫ-
3056	ϫ Prepared is the bride-chamber, prepared are the victuals made ready for the marriage-feast, the tabernacles
3057	and the everlasting habitations are prepared. Opened are the treasuries of good things, already prepared is
3058	the everlasting Kingdom of the Heavens. The good ones stand looking down upon men.”
3059	While the true Potentate, Christ, was speaking these and such like words, He raised up Adam whom He
3060	had reconciled with Himself; and He raised up Eve together with him. And He raised up also many bodies
3061	of the Saints who slept from of old,! and He brought them forth from the tombs. And they preached the
3062	Resurrection ⲟⲓ the Lord after three days;2 the which took place to the joy of ⲙ the faithful ; and when
3063	we beheld it, we welcomed it.
3064	And now let us exult with the Angels and hold festival with the Archangels. Let us give glory with them
3065	unto Him Who hath raised us up from destruction, even Christ.
3066	To Whom belongeth glory and might together with His good Father and the Holy Spirit, the Giver of Life,
3067	now and at all times and throughout all ages. Amen.
3068	1 Cp. Matth. xxvii, 52 f.
3069	2 According to the Descensus Christi (ch. x1) the revived
3070	dead were forbidden to speak with any man until special
3071	permission should be given them, though Leucius and
3072	Carinus, the narrators of the Descent, were permitted to
3073	pass three days in Jerusalem “to celebrate the Pascha of
3074	the Lord with our parents in testimony of the Resurrection
3075	of the Lord Christ.”
3076	3 Possibly one (or more) of the Apostles is here the
3077	narrator rather than Carinus and Leucius.
3078	* Recto
3079	* Verso
page 76
3080	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
3081	V. FRAGMENTS OF AN APOCALYPTIC GOSPEL
3082	Parchment. Five leaves (ten pages) from a single manuscript.
3083	The hand is a medium-sized, squarish, but decidedly rough uncial (see Plate II a, B), probably of the early
3084	tenth century.
3085	Frag. 1 (Cairo, no. 7-844) is a single leaf numbered —p[iJ8, and measuring 27.8 x 17.6 cm. (the inner or
3086	left edge is broken away). The written column is 20.9 cm. high by 12-13 cm. wide. Frag. 2 (Cairo, no. 8)
3087	is a sheet of two consecutive leaves, foliated on the versos pie, pry: each leaf measures 28 x 20.4 cm., all
3088	the margins except the upper, which is slightly cropped, being complete. Owing to damp there is a certain
3089	amount of ‘cross-printing” from opposed pages making decipherment difficult though rarely impossible. The
3090	column measures 20.5 ⲭ 12-13 cm. Frag. 3 (Cairo, no. 7) is again a sheet comprising leaves pak and pas.’
3091	Each leaf is 24.5 cm. high by 16.6 cm. wide, the lower and outer margins having been cropped :? the written
3092	column here measures 20.2 X 12-13 cm.
3093	These five leaves come from an Apocalyptic Gospel which may well have occupied the whole of the original
3094	Ms. For we can plausibly conjecture what preceded Frag. 1, and such matter may well have occupied the
3095	lost folios -ⲓ ⲓ. The following reconstruction may therefore be suggested.
3096	The Apostles, assembled after the Resurrection? either in Galilee or on the Mount of Olives, are warned
3097	by Christ that He must shortly ascend up into Heaven,® but are consoled with the promise of His Second
3098	Coming to establish His Kingdom on earth for the ‘Thousand Years’ (Millennium). They would then ask to
3099	be told the sign or signs of the Parousia or Second Coming.® Beginning with a general warning against
3100	deceivers, Our Lord (we may suppose) would reveal to them the tribulations which must precede the Advent,
3101	the appearance of anti-Christ, his miracles, his deception of the people, and his conflict with Enoch and Elias,
3102	the ‘two witnesses’? sent to refute his pretensions.
3103	The narrative would then pass on to the actual Coming of Christ. In fo. 112 we have the close of the
3104	‘blessing’ to be pronounced by God the Father immediately before the Son descends to earth: then Christ
3105	will be acclaimed by the host of Heaven. The missing folios 113-115 doubtless developed the latter theme,
3106	and must have contained a question® of the disciples: “Who will be upon the earth at the time of the
3107	Parousia ?,”’ together with the beginning of Christ’s reply. Fo. 116 opens with the assertion of a resurrection
3108	in the flesh for those who are to partake in the Kingdom, and of their assumption to meet the Lord. With
3109	these Christ will descend in view of the sinners. To the question, Where, then, shall the sinners dwell ?, Christ
3110	replies that while the saints will be with him, the sinners will be swept away by the Angel of Wrath. A Judg-
3111	ment (fo. 117), over which the Apostles are to preside, will then be held in Amenti, and anti-Christ with
3112	his following will be cast into chains of fire. Enraged at this, the ‘Great Devil’ will establish himself in
3113	Chorazin and Bethsaida and lead many astray; though Enoch? will deny his pretensions. At this point the
3114	loss of fourteen folios (118-131) breaks the thread of the narrative. Possibly the missing pages told of a
3115	conflict between the Devil and Enoch (with Elias ?) in which the former was overcome with the help of the
3116	angels and consigned to the bottomless ⲣⲓ] The condign punishment of Chorazin and Bethsaida (see below)
3117	also may have been foreshadowed here.
3118	On fo. 132 Christ relates how, long ago, God the Father refused to spare Sodom and Gomorra, the cities
3119	of the Devil's own choice—and that despite the intercession of the righteous. How is this to be connected
3120	with the foregoing ? In all probability the Apostles, hearing the doom of Chorazin and Bethsaida, had
3121	interceded for them ; but were informed that as of old the Devil's favored cities were not spared, so would it
3122	be with his resort in the last days.
3123	With fo. 141 (7) the situation again changes. A speaker (apparently Mary) tells the Apostles of the effect
3124	1 The second numeral is so indistinct as to be practically Coming (R.O.C. xv, 208), the Testament in Galilee (ed.
3125	conjectural. cit. § 4), and the Syriac Testament of Our Lord, Ϩⲓ (ed.
3126	2 The upper margin, however, is intact. Rahmani, p. 35).
3127	3 This is made clear in fo. 141. 7 See Rev. x1, 3 ff.
3128	4 The setting of the Pistis Sophia is the Mt. of Olives; 8 This is directly implied in fo. 1162, ⲓ. 24 ff.
3129	of the Ethiopic Testament in Galilee (Guerrier, Le Test. en ⲟ For the appearance of Enoch at this stage see Notes
3130	Galilée, § 2), Galilee. (p. 26).
3131	5 Again see fo. 141. 10 Cp. Rev. xx, 1-3.
3132	6 As in Math. xxiv, 3, the pseudo-Clementine Second
3133	16
page 77
3134	FRAGMENTS OF AN APOCALYPTIC GOSPEL
3135	of a potent prayer uttered by a second person (surely Christ Himself) in Chorazin, and bids them apply to
3136	“him” for further particulars. The Apostles then hasten to the Lord and declare their desire to hear none
3137	but Him, since He is so soon to be parted from them. Christ replies that even after His Ascension He will
3138	appear to reveal to them whatsoever they may wish to ask.
3139	Two questions now arise. First, what was the occurrence (related as past, not predicted) in Chorazin and
3140	its connexion with the preceding fragment ? We can only conjecture that, moved by the entreaties of the
3141	Apostles, Christ had gone down (accompanied by Mary) to Chorazin in a last effort to convert its people and
3142	to save them from their doom, and that the miraculous prayer and the miracles mentioned were signs intended
3143	to break down their unbelief. Secondly, was the remainder of the Gospel much or little in extent ? The tone
3144	of Christ's reassurance on fo. 141 (7) distinctly suggests that the conclusion of the work is near: very possibly
3145	the whole was rounded off, after a repetition of the “prayer in Chorazin,” with a narrative of the Ascension.!
3146	The essential theme of the whole Gospel—certainly of the extant fragments—was therefore Chiliastic,
3147	i.e. it dealt with the establishment of Christ's reign upon earth for the “Thousand Years:” to this the
3148	episodes of anti-Christ’s tyranny and the insurrection of the Devil were really subsidiary, however largely
3149	they may have bulked in the narrative. The main points in the development of belief in a millennial reign of
3150	Christ on earth may be briefly stated.2 It originated in the later Jewish Apocalyptic literature which consoled
3151	the chosen people in their affliction with the promised coming of a Messiah, who should deliver them from
3152	intolerable oppression and himself reign over them. At first this Kingdom—which was to be a period of
3153	marvelous fertility>—was to be “an everlasting Kingdom ;”* but its duration was subsequently reduced.
3154	Iniv Esdras vii, 26 ff. the reign of Messiah is estimated at four hundred years, after which both Messiah and
3155	his people will die and the world pass away. But ultimately the Messianic period was reckoned at a Thousand
3156	Years, and that on the following grounds. In six days God created all things and rested on the seventh day.
3157	But since one day is with God as a thousand ⲉ after six thousand years of labor the world will enjoy
3158	a Sabbath-rest of one thousand years under the Messiah. In this later form the belief was taken over by
3159	Christianity,’ Messiah being identified with Christ, and the oppressor who is to precede His Coming with
3160	anti-Christ (at first recognized in the Emperor Nero).
3161	The early Christian, then, believed that in “the last times’ a false Christ would appear, leading very
3162	many astray; that he would persecute the remnant of true believers, and would be opposed and ultimately
3163	overthrown by Enoch and Ⲉ and that finally Christ would descend to earth, raise up in the flesh the
3164	faithful dead, and reign over them for a thousand years. By the simple, unsophisticated and hard-living
3165	Christians of the early centuries—and even by others®—this period could only be pictured as one of material
3166	ease, luxury, and sensuous delight.®
3167	The Gospels and Pauline Epistles give no direct support to this belief in an earthly kingdom, !? though they
3168	accept as axiomatic a Second Coming to be preceded by the appearance of one or many false Christs.!! On the
3169	other hand it finds explicit expression in Revelation xX, 1-7 where it is stated that the Devil will be imprisoned
3170	at the beginning of the Thousand Years, and that the souls of those who have resisted the Beast (anti-Christ)
3171	will enjoy the First Resurrection and reign with Christ for a thousand years. In post-Apostolic literature
3172	it occupies a prominent place. It was accepted by Papias!? and by ‘Barnabas:’!® Justin! regarded
3173	Chiliasm as an orthodox belief, though one not universally held. Cerinthus, according to Eusebius,® taught
3174	t Exactly as does the Testament in Galilee (ed. Guerrier, that the ideal was otherwise sensual. The Egyptian fellab
3175	§ 62; Schmidt, Gespréche Jesu, § 51). would have been incapable of forming any other than a
3176	2 See especially von Harnack’s article Millennium in the material picture of the Kingdom; just as at the end of
3177	Encycl. Brit., the article in Hastings’ Dict. of the Bible Ⲁⲥ the ⲓⲅ century the Egyptian monks could not conceive
3178	3 See Apoc. of Baruch (trans. Charles) xxix, 5 ff., and of a God without body, parts, and passions (see Cassian,
3179	cp. Papias ap. Irenaeus v, 33, §§ 3-4. Coll. x, 2).
3180	4 Daniel vii, 13 ff. ⲓⲟ Yet i Cor. Xv, 25 ff. (“For he must reign till he hath
3181	5 Psalm xc, 4 (cp. ii Peter 111, 18): the argument is set put all enemies under his feet”’) seems to imply a protracted
3182	forth in the Epistle of Barnabas xv. but terminable reign of Christ; and Luke xxii, 30, if
3183	6 Doubtless through the medium of Jewish converts. literally understood, can mean only that the Kingdom is
3184	7 So in Apoc. of Elias (ed. Steindorff), ⲣ. 105. to be a period of feasting.
3185	8 e.g. Cerinthus, Irenaeus and Nepos (see below). 11 e.g. Malth. xxiv, 5, 2-6 1i Thess. 11, 2-12.
3186	ⲑ Especially drinking and feasting: this was probably 12 ap. Irenaeus v, 33, 3-4.
3187	inferred from such passages as the Parable of the Great 13 Epist. xv. 14 Dial. 8o.
3188	Supper (Luke xiv, 15 ff.). There is no need to suppose 15 Hist. Eccl. vii, 25.
3189	17
page 78
3190	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
3191	that there was to be an earthly Kingdom of feasting and good cheer, as also did Irenaeus.! In the latter half
3192	of the second century the fanaticism of the Montanists discredited belief in the earthly Millennium, and it was
3193	sapped by the allegorizing teaching of Origen at Alexandria. The belief also finds expression in the Apocalypse
3194	of Paul—whatever be the date of that work—; though ‘a new earth’ or mystic ‘land of inheritance’ is to
3195	be the scene of the Thousand Years’ reign.? But while Alexandria and other intellectual centers might
3196	philosophize and spiritualize, the simple and illiterate peasantry of Egypt retained the material beliefs which
3197	alone were intelligible to them. Before 260 A.D. an Egyptian bishop, Nepos, led a reaction in the Arsinoite
3198	nome against the Origenistic school, teaching belief in the Thousand Years as a period of bodily luxury and
3199	delight.® The movement was formidable enough to call for the intervention of the Archbishop, Dionysius,
3200	who in confuting it impugned (as others had done) the authenticity of the Revelation, the corner-stone of the
3201	Chiliastic doctrine. Very possibly the opinion, though outwardly silenced, remained unshaken in the country
3202	villages; but it never again found an articulate champion in Egypt. Methodius of Tyre (early fourth
3203	century) and Apollinarius of Laodicea (c. 368 A.D.) were the latest exponents of Chiliasm in the Near East,?
3204	but do not seem to have been connected with Egypt.
3205	Now our fragments certainly represent an attempt to express in authoritative form the Christianized belief
3206	in the Millennium, and, as was usual, the belief has been embodied in a ‘Gospel’ or ‘ Revelation.” To produce
3207	such a work the compiler has selected passages or episodes from the Johannine Revelaiion,® and after working
3208	them up to suit his purpose, has made them the backbone of his narrative. But—perhaps because the
3209	Revelation was open to challenge—he has also worked in strands from unimpeachable sources: such are the
3210	resurrection of the righteous and their assumption to meet the Lord (fol. ϭ). the Coming of Christ in full
3211	view of the sinners® and the severance of the wicked from the just® (fol. 116°), and the introduction of
3212	Chorazin and Bethsaida® (fol. ⲓⲧ). Further instances will be found in the Notes.
3213	Other elements are apparently either invented—e.g. the ‘blessing’ pronounced by the Father (fo. 112)—
3214	or are derived from Old Egyptian beliefs, the Judgment in Amenti (fo. ⲓⲧ) being a notable instance of the
3215	latter.”* The presence of this typical Egyptian belief suggests that the ‘Gospel’ is Egyptian in origin, or at
3216	least extensively worked over by Egyptians; and the play (if it is deliberate) on the words ⲥⲟⲃⲧ- ⲥⲉⲃⲧⲱⲧ
3217	(fo. 117° ll. of.) points in the same direction.
3218	If this is so, we have here fragments of an Apocryphon of local origin upholding a definite belief not known
3219	to have been publicly championed in Egypt after the second half of the third century. Though our leaves
3220	contain nothing distinctly pointing to this period, neither (I think) do they show marks of later date.
3221	Possibly, therefore, the ‘Gospel’ is to be connected with the anti-allegoristic movement headed by Bishop
3222	Nepos in the Arsinoite Nome. Conjecturally, but only conjecturally, we can go a step further and identify
3223	the original work with the apocryphal book ascribed to Nepos and entered on the black list in the Decree
3224	of Gelasius.?? If so, the fragments assume something of historic importance.
3225	The ‘Gospel’ was doubtless attributed to some venerated name by those who used it, but on whom it was
3226	fathered we cannot tell. In fo. ϭ Bartholomew is introduced, but quite without significance; nor does the
3227	only other definite personal reference (to Mary, fo. 141%°) furnish any clue to the authorship.
3228	1 Ic. Irenaeus argues from Matth. xxvi, 29 that in the must still have been held by some after (probably long
3229	Kingdom wine is to be drunk and that this postulates a after) 300 A.D.
3230	resurrection in the flesh. 5 We are not here concerned with Chiliasm in the West,
3231	2 Budge, Misc. Copi. Texls, p. 562 (=Latin in James, or in medieval and modern times.
3232	Apocr. Anecd., p. 22). 6 See Notes passim. 7 Cp. 1 Thess. ⲓⲛ, 141T.
3233	3 Eusebius, H.E. vii, 24: Nérws nv ⲉ̀ⲧϭⲕⲟⲧⲟϩ ⲧⲟⲩ ⲕⲟⲧ 8 Maith. ϫ 41, 49; XX1v, 5. 9 Ib.
3234	Alyvrrov, “Tovdaikdrepoy Tas émpyyelpévas ois ⲥ̀ⲟⲓ.. ⲓⲟ Based upon Maith. x1, 20 ff. ; xi, 58.
3235	érayyelias Gmodobfoecfor Siddoxwy, kal Twa xhdda 11 To an Egyptian there would be nothing inappropriate
3236	ériv Tpudils ϭⲱⲕⲟⲧⲓⲕϥⲥ ⲉ̀ⲧⲓ THs ⲉϥⲣ ⲧⲟⲧⲉ ⲉ̃ϭⲉϭϭϭⲓ in making the Apostles appear (as judges) in Amenti.
3237	ⲧⲟⲧⲟ. ϭⲟϩ yoiv obros ⲉⲕ ⲧ 'Amoxaiiews Twdy- Another possible indication of Egyptian origin is the
3238	vo +i ⲟⲩ kparivew ⲉ̀ⲧϧⲗϥⲫⲓⲙ "EXeyxor Ⲇⲗⲗϥⲩⲟⲣⲓϭⲧⲟ, identification of the West as the place of punishment and
3239	ⲗϭⲩⲟϧ Twi mepi ⲧⲟⲧⲟⲩ cuvrdfas éméypayyev. Cp. Jerome, de death; but this (see Notes) is not exclusively Egyptian.
3240	Viris Dlustr., LXIX. 12 See Preuschen, Analecta, p. 153: “Liber qui appellatur
3241	4 How far back the references to the Thousand Years Nepotis.” This is clearly an apocryphal book and not the
3242	in Coptic Literature (see note on fo. 112 recto, IL. 19-21) ose] treptvie mentioned hy Ⲉⲛⲉ vit 24 (quoted
3243	extend it is not easy to decide. But since one of these above): it is “apocryphus;” i.e. it masquerades in the guise
3244	passages is from a Martyrdom under Diocletian, the belief of Scripture.
3245	18
page 79
3246	FRAGMENTS OF AN
3247	Frag. 1 (Cairo, 7-849),
3248	.].. ⲉ ⲉⲕⲉⲉⲣⲫ[ⲙ]ⲉⲩⲓ
3249	ⲛⲧⲁⲁⲫⲉ ⲛⲉⲙ ⲧⲁϫⲓϫ
3250	ⲛ̄ⲟⲩⲓ̄ⲡⲁⲙ ⲛⲧⲉⲕϫⲟⲥ ϫⲉ
3251	ϥⲥⲙⲁⲣⲱⲟⲩⲧ ⲛ̄ϫⲉ ⲡⲁⲓ‐
3252	ⲱⲧ ⲉⲧϧⲉⲛ ⲡⲓⲫⲏⲟⲩⲓ̄
3253	ϫ]ⲉ ⲟⲩⲏⲓ ⲉⲣⲉ ⲟⲩⲟⲛ ⲛⲓⲃⲉ(ⲛ)
3254	ⲛⲁϫⲟ\|ⲥ ϫⲉ ⲁ̀ⲛⲟⲕ ⲛ[ⲉⲙ]ⲁⲕ
3255	ⲁⲛⲟⲛ] ⲟⲩⲁⲓ ⲛⲟⲩ‐
3256	ⲱⲧ]
3257	ⲓⲟ Ϫⲉ ⲛ\|ⲑⲟⲕ ⲡⲉ ⲡⲥⲙⲟⲧ ⲛ̄ⲧⲉ
3258	ⲧⲁ]ⲙⲉⲑⲛⲟⲩϯ ⲡϧⲁⲣⲁⲕ‐
3259	ⲧⲏⲣ ⲛ̄ⲧⲉ ⲧⲁⲟⲩⲥⲓⲁ̃ ⲛⲉⲙ
3260	ⲧⲁϫⲟⲙ ⲡⲉⲙ ⲟⲩⲙⲉⲧⲟⲩ‐
3261	ⲣⲟ] ⲛⲟⲩⲱⲧ ⲛⲉⲙ ⲟⲩⲙⲉⲧ-
3262	I5 OT] ⲛⲟⲩⲱⲧ ⲛⲉⲙ ⲟⲩⲉⲣ-
3263	ϣⲓ]ϣⲓ ⲛⲟⲩ‐
3264	ⲱⲧ]
3265	Ⲧⲟⲧ]\|ⲉ ⲁⲕϣⲁⲛϩⲱⲗ ⲉⲡⲉ[ⲥ]ⲏⲧ
3266	ϩⲓϫ]ⲉⲛ ⲡⲓⲕⲁϩⲓ ⲛ̄ⲧⲉⲕⲉⲣ‐
3267	ϩⲟ ϣⲁⲓ] ⲛⲉⲙ ⲛⲓⲇⲓⲕⲉⲟⲥ ϧⲉ(ⲛ)
3268	ⲡϣ]ⲟ ⲛ̄ⲣⲟⲙⲡⲓ ⲛ̄ⲧⲉ ⲧⲉⲕ‐
3269	ⲕⲗⲏⲣⲟⲛⲟⲙⲓⲁ
3270	Ⲛⲥⲉⲡ]ⲏⲟⲩ ϣⲁⲣⲟⲕ ⲛ̄ϫⲉ ⲛⲓⲁⲅ‐
3271	ⲅⲉ]ⲗⲟⲥ ⲛⲉⲙ ⲛⲓⲛⲓϣϯ ⲛ̄-
3272	25 ϫⲟϯⲙ ⲛ̄ⲧⲉ ⲛⲓⲫⲏⲟⲩⲓ ⲉⲧ‐
3273	.] ⲛⲧⲟⲩⲉⲣⲉϩⲟⲟⲩ ⲛ̄ⲁⲅⲁ‐
3274	ⲑⲟⲛ ⲛⲧⲉⲕⲟⲩⲛⲟϥ ⲙⲙⲟⲕ
3275	ⲛⲉⲙ ⲛⲏ ⲉⲑⲟⲩⲁⲃ ⲛⲧⲁⲕ ϩⲓϫⲉ(ⲛ)
3276	ⲡⲕⲁϩ]
3277	I. 20 ⲟ︦ⲅ︦] is an equally possible restoration.
3278	APOCALYPTIC GOSPEL
3279	plE~r1He~@~ [nse ~. .]
3280	Hipo ⲛⲧⲉ ⲛⲓⲫⲏ[ⲟⲩⲓ ⲛⲁ‐
3281	ϩⲉⲙⲥⲓ ⲉϥⲟⲩ[ⲏⲡ] ⲉⲣⲉ ⲡ[ⲓ-
3282	ⲁⲅⲁⲑⲟⲛ ⲛⲏⲟⲩ [e]ⲡⲉⲥⲏⲧ
3283	ⲉ ⲡⲓⲕⲟⲥⲙⲟⲥ [e]ⲃⲟⲗϧⲉ[ⲛ
3284	5 ⲡⲏ ⲉⲧϭⲟⲥⲓ ϫⲉⲭⲁⲥ ⲉⲩ[ⲉ‐
3285	ⲭⲱ ϧⲁⲣⲱⲟⲩ ⲛ̄ⲛⲏ ⲉⲑ[ⲟⲩ‐
3286	ⲁⲃ ⲛⲏ ⲉⲑⲛⲁⲟⲩⲱⲙ ⲉⲃ[ⲟ]ⲗ ⲛ[ϩⲏ‐
3287	ⲧⲟⲩ
3288	Ⲛ̄ⲥⲉⲉⲙⲓ ϫⲉ ⲉⲩⲥⲁⲡϣ[ⲱⲓ ⲛⲛⲓ-
3289	ⲡⲟ ⲁⲅⲁⲑⲟⲛ ⲛⲧⲉ ⲡⲓⲕⲁϩⲓ [ⲛϫⲉ
3290	ⲛⲁⲧⲁⲙⲉⲧⲟⲩⲣⲟ ⲛ̄ⲟⲩ[ⲏⲣ
3291	Ⲟⲩⲟϩ ⲙⲉⲛⲉⲛⲥⲁ ⲑⲣⲉ ⲡⲁⲓⲱ[ⲧ
3292	ⲥⲙⲟⲩ ⲉⲣⲟⲓ ⲥⲱⲧⲉⲙ [e ⲡⲓ-
3293	ⲣⲏϯ ⲉ ϯ(ⲡⲁ)ⲛⲏⲟⲩ m-
3294	1 ⲙⲟϥ
3295	Ⲙⲓⲭⲁⲏⲗ ⲛⲉⲙ ⲅⲁⲃⲣⲓⲏⲗ [ⲛⲉⲙ
3296	ⲣⲁⲫⲁⲏⲗ ⲛⲁⲉⲣⲥⲁⲗⲡⲓⲍ[ⲓⲛ ϩ-
3297	ⲧϩⲏ ⲙⲙⲟⲓ ϩⲓⲧⲉⲛ [ⲡⲓⲟⲩ
3298	ⲁϩⲥⲁϩⲛⲓ ⲛⲧⲉ ⲡⲁⲓ‐
3299	ϩⲟ ⲱⲧ
3300	Ⲧⲟⲧⲉ ϯⲥⲧⲣⲁⲧⲓⲁ ⲛ[ⲧⲫⲉ
3301	ⲛⲥⲉⲉⲣⲥⲧⲉⲫⲁⲛⲟ[ⲓⲛ ⲙ‐
3302	ⲙⲱⲟⲩ ⲛⲥⲉϫⲱ ⲛⲟ[ⲩϩⲩⲙ‐
3303	ⲛⲟⲥ ϩⲓⲧϩⲏ ⲙⲙⲟⲓ ⲉⲩϫⲱ ⲙ‐
3304	25 ⲙⲟⲥ
3305	Ϫⲉ ⲛⲓⲁⲅⲅⲉⲗⲟⲥ ⲣⲁϣⲓ [ⲛⲉⲙ
3306	ⲛⲓⲫⲏⲟⲩⲓ ⲉⲣϣⲁ[ⲓ] ϫ[ⲉ
3307	ϯⲙⲉⲧⲟⲩⲣⲟ ⲑⲁⲡⲟ︦ⲥ︦
3308	ⲛⲉⲙ ⲡⲉϥϫ︦ⲥ︦
3309	l. 7 ⲉⲑⲟⲩⲱⲛ. MS.
3310	ϫ. Thou shalt remember My head and My right hand,* that Thou mayest say: * Blessed be My Father * Recto
3311	Which is in the Heavens.” For lo, every one shall say that 1 and Thou together are one. For Thou art the form
3312	of My Godhead, the express image of My essence and My might, with one kingdom, one dominion and one
3313	power.
3314	When Thou shalt go down upon the earth that Thou mayest hold festival with the righteous in the Thousand
3315	Years of Thine inheritance, there shall come unto Thee the angels and the great powers of the Heavens. . . that
3316	they may spend good days (7), that Thou mayest delight Thyself with Thy holy ones upon the earth.
3317	*The door of the Heavens shall stand open, while good things come down upon the world from them ⲟ
3318	who are on high, that they may remain with them, (even with) the saints who shall eat of them. They shall
3319	know how far above the good things of earth are those of My kingdom.’
3320	And after that My Father shall have blessed Me, hear the manner in which [ shall come. Michael and
3321	Gabriel and Raphael shall sound the trumpet before Me at the command of My Father. Then shall the host
3322	of Heaven crown themselves, they shall raise a chant before Me, saying: ‘ Ye angels rejoice, and ye Heavens
3323	hold festival; for the Kingdom is of the Lord and of His Christ.”...”
3324	1 On this passage see Notes (p. 24). God the Father is addressing Christ.
page 80
3325	* Recto
3326	* Verso
3327	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
3328	Frag. 2 (Cairo, no. 8). pic
3329	ⲛⲉⲙ ⲛⲁⲡⲁⲣⲑⲉⲛⲟⲥ ⲉⲑⲟⲩ‐ ..ⲟⲩⲱϣ ϩⲓⲛⲁ ⲛ̄ⲧⲉ ⲧ...
3330	ⲁⲃ ⲛⲉⲙ ⲛⲓⲉⲅⲕⲣⲁⲧⲏⲥ + € ϧⲉⲡ ⲡⲓⲉϩⲟⲟⲩ ⲛⲧⲉ
3331	ⲉⲧⲁⲩϫⲱⲕ ⲉⲃⲟⲗ ϧⲉⲛ ⲟⲩ‐ ⲧⲉⲕⲡⲁⲣⲏⲥⲓⲁ ⲉⲣⲉ ⲡⲓⲇⲓ‐
3332	ⲧⲟⲩⲃⲟ ⲛ̄ⲥⲉⲟ̄ϩⲓ ⲉⲣⲁⲧⲟⲩ ⲕⲉⲟⲥ ϩⲓϫⲉⲛ ⲡⲓⲕⲁϩⲓ ⲙⲡⲓ‐
3333	5 ⲉⲣⲉ ⲛⲟⲩⲯⲩⲭⲏ ϣⲟⲡ ⲛ‐ ⲙⲟ ⲛ̄ⲣⲟⲙⲡⲓ ⲉⲣⲉ ⲛⲓ‐
3334	ⲣⲏⲧⲟⲩ ⲉϧⲣⲏⲓ ϧⲉⲛ ⲟⲩ‐ ⲣⲉϥⲉⲣⲛⲟⲃⲓ ⲛⲁϩⲉⲙⲥⲓ ⲛ‐
3335	ⲟⲩⲛⲟⲩ ⲛⲟⲩ‐ ⲑⲱⲡ ⲙⲏ ⲥⲉⲡⲁⲱⲡϧ
3336	ⲱⲧ ⲛⲉⲙ ⲛⲓⲇⲓⲕⲉⲟⲥ ⲛⲧⲉ
3337	Ⲛ̄ⲧⲉϥⲥⲟⲗⲥⲉⲗ ⲙ̄ⲙⲱⲟⲩ ⲧⲉⲕⲕⲗⲏⲣⲟⲛⲟ‐
3338	ⲓⲟ ⲧⲏⲣⲟⲩ ⲛ̄ϫⲉ ⲡⲓⲁⲅⲅⲉⲗⲟⲥ ⲓⲟ ⲙⲓⲁ
3339	ⲛ̄ⲧⲉ ⲡⲓⲡⲣⲟⲥⲱⲡⲟⲛ ⲛ̄- Ⲁϥⲉⲣⲟⲩⲱ ⲛ̄ϫⲉ ⲡⲓ ⲥⲱⲧⲏⲣ
3340	ⲧⲉϥⲧⲁⲗⲱⲟⲩ ⲉϫⲉⲛ ⲡⲓ‐ ⲡⲉϫⲁϥ ϫⲉ ϧⲉⲛ ⲡⲓⲉϩⲟ‐
3341	ϩⲁⲣⲙⲁ ⲛⲧⲉ ⲛⲓⲭⲉⲣⲟⲩⲃⲓⲙ ⲟⲩ ⲉⲓⲛⲏⲟⲩ ϩⲓϫⲉⲛ ⲛⲓⲟⲏ‐
3342	ⲛⲧⲉϥⲟⲩⲟⲣⲡⲟⲩ ⲉϩⲣⲏⲓ ⲡⲉ ⲡⲧⲉ ⲧⲫⲉ ⲉⲣⲉ ⲛⲏ ⲉⲑ‐
3343	5 ⲉ̄ ⲧⲫⲉ ⲉⲑⲣⲟⲩⲙⲟϣⲓ 5 ⲟⲩⲁⲃ ⲧⲏⲣⲟⲩ ⲛⲉⲙⲏⲓ ⲓⲥ‐
3344	ⲛⲉⲙⲏⲓ ϧⲉⲛ ⲛⲟⲩⲥⲁⲣⲝ ϫⲉⲛ ⲁⲇⲁⲙ
3345	ϩⲓϫⲉⲛ ⲛⲓϭⲏⲡⲓ ⲛ̄ⲧⲉ ⲛⲉⲙ ⲁⲃⲣⲁⲁⲙ
3346	ⲧⲫⲉ‐ ⲛⲉⲙ ⲓⲥⲁⲁⲕ
3347	Ⲛⲥⲉⲡⲁⲩ ⲉⲣⲟⲓ ⲛⲉⲙⲱⲟⲩ ⲉⲓ‐ ⲡⲉⲙ ⲓⲁⲕⲱⲃ
3348	ϩⲟ ⲛⲏⲟⲩ ⲉⲡⲉⲥⲏⲧ ⲉⲃⲟⲗϧⲉ(ⲛ) 20 ⲛⲉⲙ ⲡⲓⲇⲓⲕⲉⲟⲥ ⲧⲏⲣⲟⲩ
3349	ⲛⲓⲡⲩⲗⲏ ⲛ̄ⲧⲉ ⲛⲓⲫⲏⲟⲩⲓ̃̄ ϯⲛⲁⲟⲩⲟⲣⲡⲟⲩ ⲥⲁⲧϩⲏ ⲙ̄-
3350	ⲛ̄ϫⲉ ⲛⲓⲣⲉϥⲉⲣⲛⲟⲃⲓ ⲛⲏ ⲉ‐ ⲙⲟⲓ
3351	ⲧⲁⲩⲱⲡ ⲉ ⲡⲓⲁⲛⲧⲓⲭ︦ⲣ︦ⲥ︦ €- Ⲟⲩⲟϩ ⲙⲓⲥⲧⲣⲁⲏⲗ ⲡⲓⲁ̀ⲅⲅⲉ‐
3352	ⲣⲉ ⲛⲁⲓ ⲛⲉ ⲛⲏ ⲉⲑⲛⲁϣⲱⲡⲓ ⲗⲟⲥ ⲛ̄ⲧⲉ ⲡϫⲱⲛⲧ ϥⲛⲁ‐
3353	25 ϩⲓϫⲉⲛ ⲡⲓⲕⲁϩⲓ ⲛ̄ⲛⲓⲉϩⲟⲟⲩ 2 ⲑⲱⲟⲩϯ ⲛⲛⲓⲣⲉϥⲉⲣⲛⲟⲃⲓ
3354	ⲛⲧⲉ ⲧⲁⲡⲁⲣⲏⲥⲓⲁ ⲧⲏⲣⲟⲩ ⲉ ⲡⲥⲁ ⲛⲉⲙⲉⲛⲧ
3355	Ⲁϥⲉⲣⲟⲩⲱ ⲛ̄ϫⲉ ⲃⲁⲣⲑⲟⲗⲟ‐ ⲙⲡⲓⲕⲁϩⲓ ⲧⲏⲣϥ ⲛⲧⲉϥⲟⲗⲟⲩ
3356	ⲙⲉⲟⲥ ⲕⲉϫⲁϥ ϫⲉ ⲁϭ ⲉ ⲛⲓⲭⲱⲣⲁ ⲉⲧⲥⲁⲃⲟⲗ ⲉ̄ ⲡⲓ‐
3357	1. 26 sc. ⲧⲁⲡⲁⲣⲟⲩⲥⲓⲁ : so also in verso 1. 3. ⲙⲱⲓⲧ ⲉⲧⲉ HAITI PC
3358	ⲓ. 29 ⲉⲑⲉ, MS.
3359	“[I will raise up the bodies of My martyrs. ..], and My pure virgins, and the continent who finished
3360	(their course) in purity. They shall stand upon their feet, their souls returning into! them in a moment. The
3361	Angel of the Presence shall comfort them all: he shall take them up upon the Chariot of the Cherubim:
3362	he shall carry them up to Heaven, that they may walk with Me in their flesh upon the clouds of Heaven.
3363	They shall behold Me with them as I come down from the gates of the Heavens—even the sinners who
3364	were numbered with the anti-Christ : these are they who shall be upon the earth in the days of My Appearing.”
3365	Bartholomew answered and said: “My Lord, *wilt Thou that. ..2% in the days of Thine Appearing ? If
3366	the righteous shall be upon the earth for the Thousand Years, where shall the sinners dwell ? Surely they
3367	will not live with the righteous of Thine inheritance ?”
3368	The Savior answered and said: “In the day when Ⲓ come upon the clouds of Heaven, all the pure ones
3369	shall be with Me from Adam, and Abraham, and Isaac and Jacob, and all the righteous: I will set® them
3370	before My face. And Mistrael, the Angel of Wrath, shall gather together all the sinners to the western part
3371	of the whole earth, that he may* remove them to the regions which are without, unto the place which is
3372	anti-Christ’s.?
3373	1 Lit. ‘being in them.’ 4 Or, (4) he shall remove them.”
3374	2 The text is partly illegible and the restoration baffling. 5 There is no break between the texts of fos. prc and
3375	3 Lit. ‘send.’ MT
3376	20
page 81
3377	FRAGMENTS OF AN APOCALYPTIC GOSPEL
3378	Frag. 2 (Cairo, no. 8). TH ⲧⲧ
3379	ⲛⲧⲉϥⲟⲩⲟⲛϩϥ ⲉⲃⲟⲗ ϧⲉⲛ
3380	ⲡⲓⲕⲟⲥⲙⲟⲥ ⲛⲧⲉϥⲓⲣⲓ ⲛ‐
3381	Ⲟⲩⲟⲛ ⲟⲩⲥⲧⲩⲗⲟⲥ ⲛⲟⲩⲱⲓ‐
3382	ⲛⲓ ⲙ̃ⲫⲣⲏϯ ⲛⲟⲩϩⲁⲧ ⲛⲁ‐
3383	ϣⲱⲡⲓ ϧⲉⲛ ⲧⲁⲙⲉⲛϯ
3384	ϯⲙⲉⲑⲣⲱⲙⲓ ⲧⲏⲣⲥ ⲉⲧⲟ[ϣ
3385	5 ⲛⲁⲉⲛⲥ ⲉ ⲡⲓⲙⲁ ⲛ̄ϯ‐
3386	ϩⲁⲡ
3387	Ⲛⲑⲱⲧⲉⲛ ⲇⲉ ⲉⲣⲉⲧⲉⲛ ϩⲓϫⲉ(ⲛ)
3388	ⲛⲉⲧⲉⲛⲑⲣⲟⲛⲟⲥ ⲥⲁϧⲟⲩⲛ
3389	ϩⲁⲛⲙⲉⲧⲡⲗⲁⲛⲟⲥ ⲛ̄ⲧⲉϥ-
3390	ⲉⲣⲡⲗⲁⲛⲏ ⲛⲛⲓⲙⲏϣ ϫⲉ ⲁ‐
3391	5 ⲛⲟⲕ ⲡⲉ ⲫ︦ϯ︦ ⲙⲙⲟⲛ ⲕⲉⲟⲩ‐
3392	ⲁⲓ ⲉⲃⲏⲗ ⲉⲣⲟⲓ
3393	Ϥⲛⲁϩⲱⲗ ⲉϩⲣⲏⲓ ⲉ ⲛⲁⲡⲟⲗⲓⲥ
3394	ⲡⲏ ⲉⲧ ⲁⲓⲓ̄ⲣⲓ ⲛϧⲏⲧⲟⲩ ⲛ̄ⲛⲁ
3395	ϫⲟⲙ ⲟⲩⲟϩ ⲙⲡⲟⲩⲛⲁϩϯ
3396	ⲓⲟ ⲉⲣⲟⲓ ⲭⲥⲣⲁⲍⲓⲛ ⲛⲉⲙ
3397	ⲃⲏⲧ ⲥⲁⲓⲇⲁ ϥⲛⲁⲓⲛⲓ ⲉⲃⲟⲗ
3398	ⲛⲁϣⲫⲟϩ ⲁⲛ ⲉ ⲡⲓϣⲓ ⲛϯϩⲁⲡ ⲛⲟⲩⲙⲏϣ ⲉⲩⲟⲩⲟϩ ⲛⲥⲱϥ
3399	ⲥⲉⲛⲁϩⲉⲙⲥⲓ ϩⲓϫⲉⲛ ⲟⲩⲥⲧⲩ‐ ⲧ
3400	ⲙⲡⲓⲥⲟⲃⲧ ⲉⲣⲉⲧⲉⲛⲥⲉⲃ‐
3401	ⲓⲟ ⲧⲱⲧ ⲉ ϯϩⲁⲡ ⲡⲕⲉⲥⲱϫⲡ
3402	ⲇⲉ ⲛⲛⲓⲑⲙⲏⲓ ⲛⲏ ⲉⲧⲉ ⲛⲥⲉ‐
3403	ⲉⲩⲱϣ ⲉⲃⲟⲗ ϫⲉ ⲛ̄ⲑⲟⲕ ⲡⲉ
3404	ⲫϯ ⲡⲉⲛⲭ︦ⲣ︦ⲥ︦ ⲟⲩⲟϩ
3405	I5 ⲡⲉⲛⲟⲩ‐
3406	ⲣⲟ
3407	Ⲧⲟⲧⲉ ⲉⲛⲱⲭ ⲛⲁϫⲟⲥ ⲛⲱ‐
3408	ⲟⲩ ϧⲉⲛ ⲡⲓⲉϩⲟⲟⲩ ⲉ̄ⲧⲉⲙ‐
3409	ⲙⲁⲩ ϫⲉ ⲫⲁⲓ ⲁⲛ ⲡⲉ ⲫ︦ϯ
3410	ϩⲟ ⲙⲡⲉⲣⲛⲁϩϯ ⲉⲣⲟϥ ⲁⲗⲗⲁ
3411	ⲫⲁⲓ ⲡⲉ ⲡϣⲏⲣⲓ ⲛϯⲁⲛⲟ‐
3412	ⲗⲟⲥ ⲛⲟⲩⲱⲓⲛⲓ ⲛ̄[ⲥⲉ]ⲉⲣⲑⲉ‐
3413	I5 Opin ⲛⲛⲏ ⲉⲧϯϩⲁⲡ ⲡⲉⲙ
3414	ⲡⲏ ⲉⲧⲟⲩϯϩⲁⲡ ⲉⲣⲱ‐
3415	ⲟⲩ
3416	Ϧⲉⲛ ⲡⲓⲉ̀ϩⲟⲟⲩ ⲉⲧⲉⲙⲙⲁⲩ
3417	ⲛⲓⲁⲅⲅⲉⲗⲟⲥ ⲛ̄ⲧⲉ ⲡϫⲱⲛⲧ
3418	ϩⲟ ϯⲛⲁⲑⲣⲟⲩϩⲱⲗ ⲉⲃⲟⲗ ϧⲉ(ⲛ)
3419	ⲡⲓⲕⲟⲥⲙⲟⲥ ⲛ̄ⲥⲉⲙⲟⲩⲣ ⲙ-
3420	ⲡⲓⲁⲛⲧⲓ ⲭ︦ⲣ︦ⲥ︦ ⲛⲉⲙ ⲛⲏ ⲉⲑ‐
3421	ⲛⲉⲙⲁϥ ⲛⲥⲉⲉⲛⲟⲩ ⲉ̃ϧⲟⲩ(ⲛ)
3422	ϧⲉⲛ ϩⲁⲛϩⲁⲗⲩⲥⲓⲥ ⲛⲭⲣⲱⲙ
3423	ⲙⲓⲁ
3424	Pas ⲡⲉ ⲡⲓⲇⲓⲁⲃⲟⲗⲟⲥ ⲫⲏ
3425	ⲉⲧⲥⲱⲣⲉⲙ ⲛⲛⲓⲣⲱⲙⲓ
3426	2 Ⲥⲥⲣⲱⲙϯ 25 ⲓⲥϫⲉⲛ ϣⲟⲣⲡ ⲥⲁⲃⲟⲗ ⲙ̃ⲡⲟⲩ‐
3427	Ϧⲉⲛ ϯⲟⲩⲛⲟⲩ (ϥ)ⲛⲁϫⲱⲛⲧ Th ⲓⲥ ⲡⲭ︦ⲥ︦ ϧⲉⲛ ⲡⲕⲁ
3428	ϩⲓ ⲛϯⲕⲗⲏⲣⲟⲛⲟⲙⲓⲁ ⲉϥ‐
3429	ⲛⲁϯϩⲁⲡ
3430	ⲛϫⲉ ⲡⲓⲁⲧϣⲓⲡⲓ ϥⲛⲁ-
3431	ⲧⲱⲛϥ ⲛ̄ϫⲉ ⲡⲓⲛⲓϣϯ ⲛ̄ⲇⲓ‐
3432	ⲁⲃⲟⲗⲟⲥ
3433	l. ⲓ ⲟⲩⲥⲧⲩⲭⲟⲥ, MS. (and so in ll. 13-14).
3434	*“There shall be a Pillar of Light, like unto silver, in Amenti: all the multitudes of mankind shall be
3435	brought unto the Place of Judgment. But ye upon your thrones within the wall shall order! the judgment.
3436	But the rest of the righteous—they who shall not be able to attain unto the measure of the judgment?—shall
3437	sit upon a Pillar of Light, that they may behold them who do judgment and them who have judgment done
3438	upon them.
3439	In that day I will cause the Angels of Wrath to go forth in the whole world, that they may bind the anti-
3440	Christ and them that are with him and cast them into chains of fire. Straightway the Shameless One shall
3441	wax wroth, the Great Devil shall arise: Ⲙⲉ shall show himself forth in the world, he shall cause error, he
3442	shall make the multitudes to err, (saying): ‘1 am God ; there is none other save me.” He shall go up unto the?
3443	cities, wherein \| did My mighty works and they believed not on Me, Chorazin and Bethsaida: he shall lead
3444	forth a multitude following after him and crying out: ‘Thou art God, our Christ and our King.’
3445	Then Enoch shall say unto them in that day: ‘This is not God : believe not on him! But this is the Son of
3446	Iniquity: this is the Devil, who from the beginning hath led men astray from life. Lo, in the land of the
3447	Inheritance shall the Christ do judgment’. ..”
3448	1 Lit. ‘prepare.’ 3 The Coptic has “my.”
3449	2 i.e. those whose virtues are not high enough to qualify 4 Lit. ‘out of their life.’
3450	them to act as judges.
3451	21
3452	*Recto
3453	*Verso
page 82
3454	“Recto
3455	*Verso
3456	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
3457	Frag. 3 (Cairo, no. 7). 3
3458	ⲣⲗⲃ
3459	ⲡⲉⲙ ⲉⲛⲱⲥ ϩⲓⲛⲁ ⲛ̄ⲧⲉⲕⲧⲁⲥⲑⲱⲟⲩ ⲉ̄‐
3460	ⲛⲉⲙ ⲛⲱⲉ ⲣⲟⲕ ϫⲉ ⲁϥⲥⲟⲣⲙⲟⲩ ⲛ̄ϫⲉ
3461	ⲛⲉⲙ fader ⲡⲓⲇⲓⲁⲃⲟⲗⲟⲥ ϧⲉⲛ ⲡⲉϥϩⲃⲏ‐
3462	ⲛⲉⲙ ⲙⲉⲗⲓⲁⲗⲉⲏⲗ ⲟⲩⲓ ⲉⲧϩⲱⲟⲩ
3463	ⲁϥⲑⲣⲟⲩⲟϩⲓ ⲉⲣⲁⲧⲟⲩ ⲙ‐ Ⲡⲉϫⲁϥ ⲡⲁⲓⲱⲧ ⲛⲱⲟⲩ ⲉⲃⲟⲗ‐
3464	ⲡⲉϥⲙⲑⲟ ⲉⲃⲟⲗ ϧⲉⲛ ⲑⲙⲏ[ϯ] ϩⲓⲧⲉⲛ ⲟⲩⲥⲉⲣⲁⲫⲓⲙ ϫⲉ
3465	ⲛⲛⲓⲁⲅⲅⲉⲗⲟⲥ ⲛⲧⲉ ⲡⲱⲟⲩ ⲟⲩⲏⲓ ⲙⲙⲟⲛ ϣϫⲟⲙ ⲉ ⲛⲁⲩ
3466	ⲟⲩⲟϩ ⲡⲉϫⲁϥ ⲛⲱ‐ ⲉ ⲡⲁⲓⲱⲧ ⲁⲗⲗⲁ ⲛⲓⲥⲉⲣⲁⲫⲓⲙ
3467	ⲟⲩ ⲉⲧⲟⲓ ⲛ̄ⲥⲟⲥⲛⲓ ⲛⲁϥ ⲛⲉⲙ
3468	10 Ϫⲉ ϩⲏⲡⲡⲉ ⲁⲩⲁϣⲁⲓ ⲛ̄ϫⲉ ⲛⲓ‐ ⲓⲟ ⲡⲏ ⲉⲑⲟⲩⲁⲃ ⲧⲏ‐
3469	ϩⲃⲏⲟⲩⲓ ⲛ̄ⲧⲉ ⲡⲓⲇⲓⲁⲃⲟⲗⲟⲥ ⲣⲟⲩ
3470	HEI ⲥⲟⲇⲟⲙⲁ ⲛⲉⲙ ⲅⲟⲙⲟⲣ‐ Ϫⲁϥ ⲛ̄ϫⲉ ⲡⲁⲓⲱⲧ ϫⲉ ⲱ̄ ⲛⲁ‐
3471	ⲣⲁ ⲁⲩⲁϣⲁⲓ ⲛ̄ϫⲉ ⲛⲉϥⲥⲱϥ ⲥⲱⲧⲡ ⲛ̄ⲑⲙⲏⲓ ⲁ ⲡⲓⲥⲁϫⲓ
3472	ⲛϧⲏⲧⲥ ⲡⲣⲟⲥⲓ̄ ⲉⲃⲟⲗϧⲉⲛ ⲣⲱⲓ ϫⲉ
3473	15 Ⲟⲩ ⲡⲉ ⲉⲧⲉⲧⲉⲛⲟⲩⲱϣ fi- 15 ϯⲛⲁⲣⲟⲕϩⲟⲩ ϯⲛⲁⲣⲟⲕϩⲟⲩ
3474	ⲧⲁⲁⲓϥ ⲛⲱⲟⲩ ⲱ ⲛⲁⲑⲙⲏⲓ ϫⲉ ⲁ ⲡⲥⲁⲧⲁⲛⲁⲥ ϭⲁⲥϥ ϧⲉ(ⲛ)
3475	ϯⲛⲁϩⲱⲟⲩ ⲉϫⲱⲟⲩ ⲛ̄ⲟⲩ‐ ⲛⲉϥⲉⲛⲉⲣⲅⲓⲁ ⲉϥϫⲱ ⲙ̄‐
3476	ⲭⲣⲱⲙ ⲛⲉⲙ ⲟⲩⲑⲏⲛ ⲛ̄ⲧⲁ‐ ⲙⲟⲥ
3477	ⲣⲟⲕϩⲟⲩ ϣⲁ ⲛⲟⲩⲥⲉⲛ‐ Ϫⲉ ⲫⲱⲓ ⲡⲉ ⲡⲕⲁϩⲓ ⲧⲏⲣϥ
3478	ϩⲟ ϯ ⲍⲟ ⲡⲓⲙⲱⲓⲧ ⲉ ϯⲟⲩⲱϣ ⲉ ϣⲱ‐
3479	Ⲧⲟⲧⲉ ⲁⲩⲣⲓⲙⲓ ⲛ̄ϫⲉ ⲛⲓⲑⲙⲏⲓ ⲡⲓ ⲛϧⲏⲧϥ ϯⲛⲁϣⲱⲡⲓ
3480	ⲙ̃ⲡⲉⲙⲑⲟ ⲉⲃⲟⲗ ⲙⲡⲁⲓⲱⲧ ϩⲏⲡⲡⲉ ⲁⲓⲥⲱⲧⲡ ⲛⲏⲓ ⲙ̄-
3481	ⲉⲩϫⲱ ⲙⲙⲟⲥ ϫⲉ ⲫ︦ϯ ⲡⲕⲁϩⲓ ⲛ̄ⲥⲟⲇⲟⲙⲓⲧⲏⲥ
3482	ⲟⲩⲟϩ ⲫⲓⲱⲧ ⲛⲧⲉ ϯⲥⲟ‐ ⲁⲓϣⲱⲡⲓ ⲛ̄ⲣⲏ‐
3483	25 ⲫⲓⲁ ⲡⲓⲇⲉⲥⲡⲟⲧⲏⲥ ⲛ̄ⲧⲉ 25 ⲧϥ
3484	ⲛⲓⲁⲣⲉⲧⲏ ⲛⲉⲙ ⲛⲓⲡ︦ⲛ︦ⲁ︦ ⲭⲱ Ϩⲏⲡⲡⲉ ϯⲛⲟⲩ ϯⲡⲁⲣⲟⲕϩⲟⲩ
3485	ⲛⲱⲟⲩ ⲉⲃⲟⲗ ⲛⲧⲉⲕϯ ⲛⲱⲟⲩ ⲟⲩⲟϩ ⲛⲧⲁϣⲉⲣϣⲱⲣⲟⲩ
3486	ⲙⲡⲓⲙⲱⲓⲧ ϣⲁ ⲛⲟⲩⲥⲉⲛϯ
3487	1. 4 sic apparently. Ⲓ. 13 ⲁⲥⲁϣⲁⲓ, MS. lL 12 ϫⲁϥ sic.
3488	I. 14 ? read ⲛϧⲏⲧⲟⲩ ⲓ. 16 nwren, MS. I. 14 mpoci sic.
3489	“...*and Ends and Ⲛⲉ and laphet and Melialeél. He! made them to stand up in His presence in the
3490	midst of the Angels of Glory, and said unto them: ‘ Lo, the works of the Devil increase in Sodom and Gomorra :’
3491	his abominations increase in them. What will ve that I should do unto them, O my righteous ones ⲓ will
3492	cast upon them fire and brimstone that I may consume them to their foundations.’
3493	Then the righteous wept in the presence of My Father, saying: ‘O God and Father of Wisdom, the Lord
3494	of Virtues and of Spirits, pardon them that Thou mayest show them the way, Ⲙⲁ Thou mayest bring them
3495	back to Thee; because the Devil hath led them astray through his wicked works.’
3496	My Father said unto them by the mouth of a Seraphim—for lo, it is not possible (for any) to behold
3497	My Father save the Cherubim who are His council, and all the pure ones—My Father said: ‘O My chosen,
3498	the righteous, the word hath gone forth from My mouth: I will consume them, I will consume them ; because
3499	Satan hath exalted himself in his workings, saying: “ Mine is the whole earth: the place wherein I wish to be,
3500	(there) I will be. Lo, I choose for myself the land of Sodom: I am therein.” Lo, now I will consume them and
3501	destroy them to their foundations’. . .”
3502	1 sc. the Father. But the incident is narrated by Christ.
3503	22
page 83
3504	FRAGMENTS OF AN APOCALYPTIC GOSPEL
3505	Frag. 3 (Cairo, no. 7). pas
3506	ⲛⲛⲉⲛϫⲓϫ ⲉⲃⲟⲗ ⲁⲛϣⲗⲏⲗ ⲉ ⲥⲱⲧⲉⲙ ⲉ ⲡⲉⲕⲗⲁⲥ ⲉⲧ‐
3507	ⲟⲩⲟϩ ⲁϥϫⲱ ⲛⲟⲩⲡⲣⲟⲥ‐ ϩⲟⲗϫ ⲡⲥⲏⲟⲩ ⲛⲓⲃⲉⲛ
3508	ⲉⲩⲭⲏ ⲁ ⲡⲓⲕⲁϩⲓ ⲕⲓⲙ ⲟⲩⲟϩ Ⲙⲁⲣⲓⲁ ⲧⲉⲛⲥⲱⲛⲓ ⲧⲉⲡϫⲓ‐
3509	ⲁ ϯⲡⲟⲗⲓⲥ ⲧⲏⲣⲥ ⲉⲣⲕⲩⲛⲉ‐ ⲙⲓ ⲙ̄ⲙⲟⲥ ⲛⲥⲏⲟⲩ ⲛⲓⲃⲉⲛ
3510	5 ⲓⲛ ⲉ ⲡⲁⲓ ⲥⲁ ⲛⲉⲙ 5 ⲉⲑⲣⲉⲥⲥⲁϫⲓ ⲛⲉ‐
3511	ⲫⲁⲓ ⲙⲁⲛ
3512	Ⲟⲩⲟϩ ⲉϣⲱⲡ ⲧⲉⲧⲉⲛⲟⲩ‐ ⲛⲑⲟⲕ ⲇⲉ ⲕⲉⲉϩⲟⲟⲩ ⲃ︦ ⲉ‐
3513	ⲱϣ ⲉ ⲥⲱⲧⲉⲙ ⲉ ϯⲡⲣⲟⲥ‐ ⲧ ⲉⲕⲛⲁⲁⲓⲧⲟⲩ ϧⲁⲧⲟⲧⲉⲛ
3514	ⲉⲩⲭⲏ ⲉⲧⲉⲙⲙⲁⲩ ⲑⲏ ⲉ̄‐ ϣⲁⲧⲉⲥϫⲱⲕ ⲉⲃⲟⲗ ⲛ̄ϫⲉ
3515	ⲓⲟ ⲧ ⲁϥϫⲟⲥ ⲥⲁⲃⲟⲗ ⲛ̄ⲭⲟⲣⲁ‐ ⲓⲟ ϯⲡⲉⲛⲧⲏⲕⲟⲥⲧⲏ ⲙⲉⲛⲉ(ⲛ-)
3516	mn ⲥⲱⲥ ⲛⲧⲉⲕϩⲱⲗ ⲉϩⲣⲏⲓ
3517	Ⲧⲱⲟⲩⲛ ⲁ̀ⲣⲓⲁⲝⲓⲟⲓⲛ ⲙⲙⲟϥ ⲉ ⲛⲓⲫⲏⲟⲩⲓ ⲉⲃⲟⲗϩⲓⲧⲟ-
3518	ⲛⲧⲉϥⲟⲩⲱⲛϩ ⲙⲙⲟⲥ ⲉ̄‐ ⲧⲉⲛ ϯ
3519	ⲣⲱⲧⲉⲛ ⲛⲉⲙ ⲛⲓϫⲟⲙ ⲉⲧ ⲁϥ‐ Ⲁϥⲉⲣⲟⲩⲱ fixe ⲡⲓⲥⲱⲩⲏⲣ
3520	I5 ⲁⲓⲧⲟⲩ ϧⲉⲛ ⲡⲓⲥⲱⲙⲁ ϣⲁ‐ I5 ⲡⲉϫⲁϥ ϫⲉ ⲱ ⲛⲁⲙⲁⲑⲏⲧⲏⲥ
3521	ⲧⲉϥ ⲧⲟⲩⲛⲟⲥⲟⲩ ϫⲉ ϩⲓⲛⲁ ⲉⲣⲉⲧⲉⲛϫⲱ ⲙⲙⲟⲥ ϫⲉ ⲁⲓ‐
3522	ⲛⲧⲉⲧⲉⲛⲥⲱⲧⲉⲙ ⲛ̄- ϣⲁⲛϩⲱⲗ ⲉ ⲛⲓⲫⲏⲟⲩⲓ̄ ⲧⲉ‐
3523	ⲧⲉⲧⲉⲛⲉⲣϣⲫⲏ- ⲧⲉⲛⲛⲁϫⲓⲙⲓ ⲙⲙⲟⲓ ⲁⲛ ⲟⲛ ⲉⲑ-
3524	ⲣⲓ ⲣⲓⲥⲁϫⲓ ⲛⲉⲙⲱ‐
3525	20 Ⲧⲟⲧⲉ ⲛⲓⲁⲡⲟⲥⲧⲟⲗⲟⲥ ⲁⲩ‐ 20 ⲧⲉⲛ
3526	ϯ ⲙⲡⲟⲩⲟⲓ ⲧⲏⲣⲟⲩ ⲉ ⲡⲉⲛ‐ Ⲁⲙⲏⲛ ϯϫⲱ ⲙ̃ⲙⲟⲥ ⲛⲱⲧⲉⲛ
3527	ⲥⲱⲧⲏⲣ ⲁⲩϯⲫⲓ ⲉ ⲛⲉϥ‐ i ϫⲉ ⲛⲁⲩ ⲛⲓⲃⲉⲛ ⲉⲧⲉⲧⲉⲛ-
3528	ϫⲓϫ ⲉⲩϫⲱ ⲙⲙⲟⲥ ϫⲉ ⲡⲉ(ⲛ-) ⲛⲁⲉⲣⲉⲧⲓⲛ ⲛⲟⲩⲥⲁϫⲓ ϩⲱⲃ
3529	ot ⲟⲩⲟϩ ⲡⲉⲛⲣⲉϥϯⲥⲃⲱ ⲛⲓⲃⲉⲛ ⲉⲧⲉⲧⲉⲛⲛⲁⲉⲣⲉ̄‐
3530	25 ⲧⲉⲛⲟⲩⲱϣ ⲁⲛ ⲉⲑⲣⲉ ϩⲗⲓ 25 ⲧⲓⲛ ⲙⲙⲟϥ ϧⲉⲛ ⲡⲁⲣⲁⲛ
3531	ⲥⲁϫⲓ ⲡⲉⲙⲁⲛ ⲓ̄ⲙⲏϯ ⲛⲑⲟⲕ ⲛⲉⲙ ⲫⲣⲁⲛ ⲁⲡⲁⲧⲟⲧ ϯⲛⲏ-
3532	ϫⲉ ⲟⲩⲏⲓ ⲧⲉⲛⲟⲩⲱϣ ⲟⲩ ϧⲉⲛ ϯⲟⲩⲛⲟⲩ ⲛ̄ⲧⲁⲧⲁ‐
3533	Ⲓ. 1 perhaps to be altered to ⲛ̄ⲡⲉϥϫⲓϫ ... ⲁϥϣⲗⲏⲗ. 1. 1 In the upper margin is the invocation
3534	+Na0T THC ⲛⲁⲓ ⲛⲏⲓ ⲁⲙⲏⲛ.
3535	I. 27 sc. ⲛ̃ⲧⲁⲧⲁ[ⲙⲟϥ ⲛⲱⲧⲉⲛ]
3536	“I. . .spreading] *forth our hands we prayed, and He? uttered a prayer. The earth quaked and the whole
3537	city bowed to this side and to that. And if ye wish to hear that prayer which He uttered in Chorazin, arise
3538	and beseech Him to declare it unto you together with the mighty works which He wrought upon the (sic)
3539	bodies until He raised them up, that ye may hear and marvel.”
3540	Then the Apostles all hastened to our Savior and kissed His hands, saying: “Our Lord and our Teacher,
3541	we would not that any man should speak with us, save Thee. For lo, we wish “to hear Thy sweet voice at all
3542	times. (As for) Mary, our sister, we find her at all times to speak with us; but (as for) Thee, there are two more
3543	days which Thou wilt spend among us ere the Pentecost? is completed, and after that Thou wilt go up into
3544	the Heavens from among us.”
3545	The Savior answered and said: Ⲟ My disciples, though ye say that when I shall have gone up into the
3546	Heavens, ye will find Me no more to speak with you; verily I say unto you that every time that ye shall ask
3547	a question,® everything which ye shall ask in My name and the name of My Father, \| will come straight-
3548	way to declare [it unto you]. ..”
3549	1 Probably Christ: the speaker seems to be Mary (see 2 For the use of this term see Notes (p. 26).
3550	Notes, p. 26). 3 Lit. ‘ask a word.’
3551	23
3552	*Recto
3553	ⲭ
page 84
3554	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
3555	Fo. ⲣ︦ⲓ︦ⲃ︦
3556	II. 1-3. The passage is difficult; possibly the allusion is
3557	to an oath (sworn by the head), and to the might (symbo-
3558	lized by the right hand) of the Father.
3559	1.7. Cp. Jobnx,30 Ⲓ andMy Father are one; xvi, 21 ft.
3560	1. 10 ff. An almost verbal parallel is found below, No. ix,
3561	Frag. 1, p.8, It. 18 ff. and in the Coptic Paschal Letter of Da-
3562	mianus (Moz. of Epiphanius 11, pp. 333 f.). Cp. also Hebr.
3563	1, 3 “Who being the brightness of His glory and the express
3564	image (xapakrip) of His person. ..;” ii Cor. 1v, 4 “Christ
3565	Who is the image of Ⲉⲟ Phil. 11, 6 “ (Christ) Who, being
3566	in the form of God, thought it not robbery to be equal with
3567	God.”
3568	This passage is somewhat nearly related to the Ethiopic
3569	Test. in Galilee § 28 (ed. Guerrier, ⲣ. 60: cp. Carl Schmidt,
3570	Gespriche Jesu, pp. 58 f., and—for the Coptic text—p. 7%)
3571	ⲉϯ am wholly in My Father and My Father in Me; for \|
3572	am His image, (I am issued) from His likeness, His power,
3573	His perfection, His light: \| am His perfect word;” and to
3574	a passage in the ps.-Clementine Second Coming ⲞⲤ.
3575	Xv, 434) Ⲓ am one with My Father in Godhead; for \|
3576	am come forth from His essence and His love.”
3577	Il. 19-21. The Thousand Years were, according to many
3578	Chiliasts (see Introductory Note), a time of festival and good
3579	living: cp. 1. 27 where ⲛ̄ⲧⲉⲕⲟⲩⲛⲟϥ has the same connota-
3580	tion. This view was doubtless based upon a literal inter-
3581	pretation of Luke ⲭⲓ. 30 “That ye may eat and drink
3582	at My table in My Kingdom, and sit upon thrones”
3583	&c. See also the Copt. Death of Joseph (ed. Lagarde,
3584	Aegyptiaca, pp. 3) ⲁⲗⲗⲁ (ⲧⲉⲕⲥⲁⲣⲝ) ⲉⲥⲉⲟϩⲓ ϧⲉⲛ ⲡⲉⲕ‐
3585	ⲥⲱⲙⲁ ϣⲁ ⲡⲓⲉϩⲟⲟⲩ ⲛ̄ⲧⲉ ⲡⲓⲇⲓⲡⲛⲟⲛ ⲛ̄ⲧⲉ ⲡⲓϣⲟ ⲛ̄ⲣⲟⲙⲡⲓ
3586	(“But thy flesh shall remain upon thy body unto the day
3587	of the Banquet of the Thousand Years”). The festivities of
3588	the Thousand Years are also mentioned in the Martyrdom
3589	of Victor of ⲓ (Synax., Kihak 5, ed. Basset, p. 305).
3590	Il. 23 ff. For the part to be played by the Angels in the
3591	earthly kingdom cp. Apoc. of Elias (ed. Steindorff), p. 106.
3592	Fo. ⲣ︦ⲓ︦ⲃ︦
3593	Il. 23 f. Perhaps Rev. x1v, 3 is here echoed.
3594	Il. 281. Cp. Rev. x1, 15 “And the seventh Angel sounded
3595	(his trumpet), and there were great voices in Heaven saying,
3596	‘The kingdoms of this world are become (the Kingdom)
3597	of our Lord and of His Christ.””” Note how our compiler
3598	reshapes the context.
3599	Fo. pic™
3600	Il. 1-8. For the First Resurrection (in which the Saints
3601	alone participate) see Rev. XX, 4-5: the Second or General
3602	Resurrection is deferred until the end of the Thousand
3603	Years. The Resurrection of the saints was not a purely
3604	Christian belief: it is found in the Apoc. of Baruch xxx, 2
3605	“Then shall all who have fallen asleep in hope of Him (the
3606	Jewish Messiah) rise again.” Saint Paul, ignoring the
3607	alleged earthly kingdom, states that “the dead in Christ
3608	shall rise first. Then we which are alive. . .shall be caught
3609	up together with them in the clouds to meet the Lord in the
3610	air, and so shall we ever be with the Lord” (i Thess. ⲓⲅ, 16).
3611	No reference is made to a Second Resurrection of the mass
3612	of mankind.
3613	24
3614	Noteworthy is the prominent place in the First Resur-
3615	rection assigned to the virgins and the continent. This is
3616	Encratism indeed, but not necessarily heretical Encratism.
3617	Yet Aphraates the Syrian held that “strict continence is
3618	the way to secure the physical efficiency of Baptism for
3619	a good Resurrection on the Last Day” (F. C. Burkitt,
3620	Early Eastern Christianity, p. 153): see Nicene and post-
3621	Nicene Fathers ϫⲓ. 367. In the Apoc. of Elias (pp. 104,
3622	106) Christ descends to ‘bring the Thousand Years’ ac-
3623	companied by ‘all the pure ones’ (ⲙⲛ̄ⲛⲉⲧⲟⲩⲁⲁⲃⲉ ⲧⲏⲣⲟⲩ).
3624	1. 10-11. The “Angel of the Presence:” Gabriel (see
3625	Luke 1, 19).
3626	1. 13. The “Chariot of the Cherubim” frequently appears
3627	in Coptic works, e.g. Theodosius, Death of the Virgin,
3628	§ vir (ed. Robinson, Copt. Apocr. Gosp., pp. 120f.). The
3629	conception is based on Ps. xvit (xvii1), 10; LXVIII (LXIX), 17.
3630	1. 15ff. For the Assumption of the Righteous cp.
3631	i Thess. ⲓⲅ, 16 (quoted above). For their descent with
3632	Christ see 7d. 14 “Them also which sleep in Jesus will
3633	God bring with Ⲏⲓ and Apoc. of Elias l.c.
3634	Il. 21 ff. Based on Matth. xxiv, 30 “And they shall see
3635	the Son of Man coming in the clouds of Heaven with
3636	power and great glory;” cp. also 7d. xxvi, 64.
3637	1. 24. Clearly the Apostles had previously inquired who
3638	should be on earth at the time of the Second Coming (see
3639	Introductory Note).
3640	Fo. pic"®
3641	Il. 13-15. Again cp. Matth. xx1v, 30. For the association
3642	of the saints with the Lord, see 1 Thess. 1v, 17 (ad fin.),
3643	and for the Old Testament worthies who are to appear
3644	with Christ cp. Oracula Sibyllina 11, 245 fF.
3645	I. 24. The name Mistrael is quite clear but is probably
3646	an old-standing corruption of ⲡⲁⲥⲣⲁⲏⲗ (i.e. Azrael, with
3647	the definite article). For while ‘Mistrael’ is apparently un-
3648	paralleled, in the ps.-Clementine Second Coming (R.O.C.
3649	Xv, p. 212) we find a certain ‘Ezrael, the Angel of Wrath.’
3650	The two names are surely to be regarded as identical.
3651	‘Angels of Punishment’ appear in the Book of Enoch
3652	(trans. Charles) ⲓ, 3, LX111, 1. In the Mysteries of S. John
3653	(ed. Budge, Copt. Apocr., pp. 65, 248) an anonymous ‘Angel
3654	of Wrath’ (ⲡⲁⲅⲅⲉⲗⲟⲥ ⲛⲧⲟⲣⲅⲏ) is introduced; elsewhere
3655	four ‘Angels of Wrath’ are mentioned (Budge, Misc. Copt.
3656	Texts, p. 1060 ϥⲧⲟⲟⲩ ⲛ̄ⲁⲅⲅⲉⲗⲟⲥ ⲛ̄ⲧⲉ ⲧⲟⲣⲅⲏ), and the
3657	undefined plural occursbelowin our own text (fo. 117%, 1. 19).
3658	They are doubtless equivalent to the of koAd{ovres dyyehar
3659	of the Apocalypse of Peter (ed. Harnack, § 21).
3660	II. 25 ff. For the separation of the wicked from the
3661	righteous see Maith. xiii, 41 “The Son of Man shall send
3662	forth His Angels, and they shall gather out of His Kingdom
3663	all things that offend "—clearly the source of our own
3664	passage. Stress is laid on this separation in the Apocrypha.
3665	Thus in the ps.-Clem. Second Coming ⲞⲤ. xv, 209) Peter
3666	says: “Christ made me to see... how the just and the
3667	sinners shall be separated.” !
3668	I. 26. The wicked are driven away to the west—to an
3669	Egyptian the recognized region of Amenti. Yet the touch
3670	need not necessarily be Egyptian; for in the Book of Enoch
3671	also the west 1s the place of punishment: “And he will
3672	imprison those angels who have shown unrighteousness in
page 85
3673	FRAGMENTS OF AN APOCALYPTIC GOSPEL
3674	that burning valley which. ..Enoch had formerly shown
3675	me in the west” (trans. Charles, Ϫ̅ 4: cp. XXIII, -ϥ
3676	XXVI, 4-XXVII, 2).
3677	Fo. ⲣⲍ
3678	Il. 1-6. Inthe Apoc. of Elias (ed. Steind. p. 100) Gabriel and
3679	Michael create a pillar of light ⲛⲁⲣ̄- ⲥⲧⲩⲗⲟⲥ ⲛ̄ⲟⲩⲁⲓ̄[ⲛⲉ]) to
3680	guide the faithful into the Holy Land (cp. Exodus x11, 21).
3681	Here the function of the Pillar is not at first sight clear.
3682	Is it to lighten the gloom of Amenti, or to lead the souls
3683	to the place of judgment ? Perhaps the compiler himself
3684	was not altogether clear on this matter; for in Il. 14 f.
3685	the Pillar is made to serve as a vantage-point for the
3686	undistinguished righteous. In the first instance the Pillar
3687	set up at the Judgment is paralleled (as Dr. M. R. James
3688	points out to me) by the ‘great Pillar’ at the Last Judg-
3689	ment in Oracula ⲉ. Geffcken) 11, 238 fi.
3690	rica & dvaTion vékvas potpav karadioas
3691	Kal kafioy Safanl ’Adwvaios ⲉⲯⲓ ⲕⲉⲣⲟⲱⲩⲟⲥ
3692	és Opdvov olpdvidv ⲧⲉ péyav Ϩⲉ ⲧⲉ ⲕⲟⲩⲥ ⲧⲉ]
3693	In the second (ll. 14f.), the compiler has reproduced a
3694	Manichaean belief (probably without being aware of its
3695	origin) that the souls of those who fell short of perfection
3696	(cp. IL 11 f.) were placed in a ‘pillar of glory’ or ‘pillar
3697	of light’ to undergo purification: see A. B. Cook, Zeus,
3698	11, ⲣ. 44 and note, and Epiphanius, Panrarium, 11, 66, 26
3699	there quoted.
3700	It seems beyond doubt that the Judgment takes place
3701	in Amenti—a conception familiar to an Egyptian. But
3702	this Judgment is not the Last Judgment (which comes at
3703	the end of the Thousand Years), but a preliminary examina-
3704	tion to determine who among the dead are to share in the
3705	Millennium; for (as we shall see on fo. prg¥°) there are still
3706	“multitudes” on earth for the Devil to lead astray. This
3707	provisional judgment is probably derived from Rev. XX, 4:
3708	“And \| saw thrones; and they sat upon them, and judgment
3709	was given unto them.”
3710	1. 7. For the Apostles as judges see Matth. ⲭⲓⲭ 28: ⲩⲉ
3711	also shall sit upon twelve thrones, judging the Twelve
3712	Tribes of Israel” (cp. Luke ⲭ, 30).
3713	I. 9. The function of the “wall” is not obvious. Perhaps
3714	we are to imagine a hall or basilica in which the judges
3715	sit at one end separated by a barrier from the arraigned.
3716	There can be no connexion with the twelve walls sur-
3717	rounding the city of Christ (Budge, Misc. Copt. Texts,
3718	Pp. 1055, 1060).
3719	1. 21 ff. The fate of anti-Christ is noteworthy. According
3720	to ii Thess. 11, 8, “the Lord shall consume [him] with the
3721	spirit of His mouth, and destroy with the brightness of
3722	His Coming:” in the Apoc. of Elias (p. 104) he is to be
3723	slain by Enoch and Elias before the Second Coming. Here
3724	he is seized by the Angels of Wrath and put in chains of
3725	fire, as is the Devil in Rev. xX, 1—2. Probably our text is
3726	very freely following Rev. xix, 19, where the Beast (anti-
3727	Christ) with the False Prophet makes war against “Him
3728	Who sitteth upon the Throne,” and is cast into a lake of fire.
3729	1.26 ff. This insurrection of the Devil occurs at the
3730	beginning of the Thousand Years; a second (see Rev. xx, 3)
3731	is to occur at the end of that period. Yet our passage is
3732	certainly colored by the account of the Second Insur-
3733	rection (Rev. xx, ⲧ.)
3734	25
3735	The epithets “Shameless One,” “Son of Iniquity” (below,
3736	II. 21 f.) here applied to the Devil are reserved for anti-
3737	Christ in the Apoc. of Elias (ed. cit., p. 02: ⲱ ⲡⲁⲧϣⲓⲡⲉ,
3738	ⲱ ⲡϣⲏⲣⲉ fTanmomsa); though in one passage anti-Christ
3739	is identified with the Devil (sd. ⲣ. 100: “what hast thou
3740	done unto us, O Son of Iniquity, saying ‘I am the Christ,’
3741	whereas thou art the Devil?”).
3742	For the term “Shameless One” (dvoudis) see further
3743	the Greek text of Ephraem Syrus (ed. Assemani, 111, ⲣ. 142).
3744	Fo. me
3745	Il. 1-6. Here and in Il. 19ff. there is verbal corre-
3746	spondence with Apoc. of Elias, p. 86: ϥⲛⲁⲟⲩⲱⲛϩ ⲁⲃⲁⲗ
3747	ϭⲉ ⲡϣⲏⲣⲉ ⲛⲧⲁⲛⲟⲙⲓⲁ) ⲉϥϫⲟⲩ MMAC ϫⲉ ⲁⲛⲁⲕⲡⲉ ⲡⲭ︦ⲥ︦,
3748	ⲉⲛⲧⲁϥ ⲉⲛ ⲡⲉ ⲙⲛ̄ⲣ︦-ⲡⲓⲥⲧⲉⲩ- ⲉⲣⲁϥ. Cp. also the ps.-
3749	Clement. Second Coming ⲞⲤ. xv, 209): “In the last
3750	days there shall come false Messiahs. They shall say in
3751	their promises, ‘I am Christ who am come into the ⲛⲟⲓ
3752	and Ascension of Isaiah (trans. Charles) 1v, 6-8: “He (anti-
3753	Christ) will say: ‘I am God, and before me there hath been
3754	none’... And all the people in the world will believe on
3755	him. . .saying, ‘This is God, and beside him there is no
3756	other.””” These passages, which seem to spring from a com-
3757	mon original, are ultimately based on ii Thess. 11, 4: “So
3758	that he as God sitteth in the temple of God showing himself
3759	that he is God ;”” and Matth. xx1v, 5, 23: “For many shall
3760	come in My name, saying: ‘I am Christ,” and shall deceive
3761	many ;” “If any man shall say: ‘Lo, here is Christ,” believe
3762	him not.”
3763	II. 7 ff. The compiler here draws upon the Canonical
3764	Gospels. See Maith. x1, 20 fF.: “Then began He to upbraid
3765	the cities wherein most of His mighty works were done,
3766	because they repented not: Woe unto thee, Chorazin! Woe
3767	unto thee, Bethsaida!. ..For if the mighty works which
3768	have been done in thee had been done in Sodom, it would
3769	have remained unto this day. But...it shall be more
3770	tolerable for the land of Sodom in the day of Judgment
3771	than for thee:” cp. id. x, 15. The comparison of Chorazin
3772	and Bethsaida with Sodom in this passage affords a valuable
3773	clue to the connexion between our Fragments 2 and 3.
3774	Chorazin and Bethsaida were consequently in bad odor,
3775	but they do not seem to be connected with eschatological
3776	legend elsewhere than in the Book of the Bee, ch. Lv
3777	(ed. Budge, p. 129), which states that anti-Christ will be
3778	conceived in Chorazin, born in Bethsaida, and reared
3779	in Capernaum; in pseudo-Methodius (ap. Mon. Patr.
3780	Orthodox. 1, pp. 68, Greek, ⲓ Latin), who affirms that
3781	anti-Christ is to be born in Chorazin and Bethsaida: ⲧⲟⲥ
3782	vevarar ⲉ̀ Xowpaly (sic) . . . kai Byfouddi—though Bousset
3783	(The Anti-Christ Legend, trans. Keen, p. 173) strangely
3784	proposes to read Chorasmia—; and in the Armenian Reve-
3785	lation of Nerses, which again assigns anti-Christ to Chorazin
3786	(op. cit., p. 255).
3787	11. 13 ff. Cp. Ascension of Isaiah 1v, 8 (quoted above on
3788	11. 1-6).
3789	1. 17. Inordinary tradition (see Bousset, op. cit., pp. 203 ff.)
3790	Enoch (and Elias) are the opponents of anti-Christ, not of
3791	the Devil himself. In Rev. x1, 3 ff. the ‘two witnesses’
3792	oppose and are slain by the Beast (anti-Christ), but are
3793	raised to life and taken up to Heaven. According to the
3794	Descensus Christi (ed. Tischendorf, § 1x) Enoch and Elias
3795	after their translation were “reserved against the coming of
page 86
3796	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
3797	anti-Christ:” in the Apoc. of Elias (pp. 163, 160) they are
3798	again opposed to anti-Christ, by whom they are slain, and
3799	whom they in turn destroy after their Resurrection; and
3800	in the Bohairic Death of Joseph (ed. Lagarde, ch. xxx1)
3801	we have: “For the Anti-Christ shall slay these two men
3802	and shed their blood upon the earth for a pot of water
3803	(sic), because of the rebukes which they shall give him.”
3804	[N.B. in the following chapter anti-Christ is alluded to as
3805	“the Son of Perdition;” cp. fo. 117 recto, ll. 26 ff.] Whether
3806	Enoch here reappears on earth to confront the Devil after
3807	a former contest with anti-Christ, and whether (in the lost
3808	sequel) Elias was associated with him—we can only con-
3809	jecture. Quite possibly here as elsewhere the Devil and
3810	anti-Christ are confused.
3811	Il. 19 ff. For verbal parallels see above on Il. 1-6. Add
3812	Ephraem Syrus Discourse on anti-Christ (Gk., ed. Assemani
3813	ⲡⲓ. 142): Enoch and Elias cry out, wAdves ⲉ̀ϭⲓ, &
3814	ⲉⲣⲱ ⲟⲓ • ⲙⲡⲉⲓ ⲟⲧ moreioeey.
3815	IL. 21 f. “The Son of Iniquity:” see note on fo. 117 recto
3816	26 ff. The verbal expression is derived from ii Thess. 11, 3, 8,
3817	where anti-Christ is alluded to as 6 dvfpwmos Tis ⲉⲩⲟϣ
3818	(vl. dpaprias), 6 vids Ths drwhelas...6 dvopos.
3819	1. 24 f. Cp. perhaps i John 111, 8: “For the Devil sinneth
3820	from the beginning.”
3821	IL. 261. For the “Land of the Inheritance” compare the
3822	Coptic Apocalypse of Paul (ed. Budge, Misc. Copt. Texis,
3823	ⲣ. 562) ⲡⲕⲁϩ ⲛⲧⲉⲕⲗⲏⲣⲟⲛⲟⲙⲓⲁ.
3824	Fo. ⲣ︦ⲗ︦ⲃ︦︦
3825	1. 4. In the Genealogy of Christ (Luke 111, 37) the Coptic
3826	(ed. Horner) has ⲙⲁⲗⲉⲗⲉⲏⲗ : an uncollated Ms. seen by the
3827	Editor at Dér es Suriin (dated 1220 A.D.) has ⲙⲉⲗⲉⲗⲉⲏⲗ.
3828	Il. 24 ff. For the titles here used compare Enoch Lx,
3829	where we have “the Lord of Spirits” (passim), “the Lord
3830	of Wisdom” (. 2). But the intercession of the righteous
3831	1s probably reminiscent of the intercession of Moses and
3832	Aaron (see Numbers xvi, 22: “And they fell upon their
3833	faces and said: ‘O God, the God of the spirits of all
3834	ⲡⲉ...
3835	Fo. ⲣ︦ⲗ︦ⲃ︦︦
3836	Ⲛⲧ. Cp. Testament in Galilee (ed. Guerrier, § 30
3837	= Schmidt, Gesprache Jesu, § 10): “But they (the Angels)
3838	are not suffered to see the majesty of My ⲙⲉ and
3839	Asc. of Isaiah 1%, 37: “And ⲓ saw the great glory. . .and
3840	I could not thereupon see, nor yet could the Angel who was
3841	with me, nor all the Angels whom I had seen.”
3842	For the Seraphim of the Council see the liturgical frag-
3843	ment No. xxxvili, Ⲉ, Frag. 8 (Fo. cxf), where a psali begins
3844	ⲫϯ ⲫⲏ ⲉⲧϫⲟⲣ ⲛ̄ⲉ︦ⲍⲟⲩⲥⲓⲁⲥⲧⲏⲥ‐ⲟⲩⲟϩ ⲡⲓⲁⲅⲅⲉⲗⲟⲥ ⲛ̄ⲧⲉ
3845	ⲡⲓⲛⲓϣϯ ⲛⲥⲟϭⲛⲓ : and No. 1x, E, Frag. 1 (fo. 2), II. 4-5.
3846	ll. 22 ff. The Devil’s deliberate choice of Sodom furnishes
3847	a clue to the connexion of this Fragment with Fragment 2.
3848	Satan in days of old chose Sodom and Gomorra as his
3849	favorite domain; and their inevitable doom is here re-
3850	called. In the last days he will choose Chorazin and
3851	Bethsaida, and their fate cannot be different. Cp. Maith.
3852	X, 15, and see above on fo. Pe Il. 7 ff.
3853	Fo. paare
3854	Il. 1-6. The speaker is presumably Mary (since in 1. 3
3855	of the verso the Apostles decline to hear her narrative). If
3856	the reading in ⲓ is not corrupt, the 1st person plural
3857	must indicate Mary and one or more companions, possibly
3858	Saint John. For convulsions resulting from magic prayers
3859	cp. Theodosius, Dormitio Virginis, §§ ⲡⲓ- ⲩ (Robinson, Copt.
3860	Apocr. Gosp., pp. 2) “ Now when she had finished this
3861	prayer. . .behold there were thunderings and lightnings,
3862	and all the place was moved to its foundations.” Possibly
3863	this earthquake was suggested by Rev. x1, 13.
3864	Il. 10 f. The mention of Chorazin connects this leaf with
3865	fo. PF. Since the events here narrated are past (not
3866	predicted), we can only conjecture that Christ (with Mary
3867	and possibly others) had gone down to Chorazin in an
3868	attempt to bring it to repentance (cp. p. 17 above).
3869	I. 15. The (dead) bodies raised up can hardly be those
3870	of Enoch and Elias. They might be either the corpses of
3871	emissaries sent by Christ and slain by the people, or of
3872	undetermined persons raised to life in order to impress the
3873	people of Chorazin.
3874	Fo. ⲣ︦ⲙ︦ⲁ︦
3875	1.3. “Mary our Sister,” sc. the Virgin herself, cp.
3876	Theodosius, op. cit., § vir (Robinson, pp. 118 f.) where the
3877	Jews cry out: “We will believe on Thee and on Thy Virgin-
3878	Mother; for she is our sister.”
3879	Il. 7-8. The time of the Revelation is here definitely
3880	shown to be post-Resurrectional, and as shortly preceding
3881	the Ascension, with an account of which the work may
3882	have concluded (cp. Test. in Galilee, ed. Guerrier, § 62
3883	= Schmidt, Gespriche Jesu, § 5).
3884	Il. g ff. Pentecost is here the period beginning with
3885	Easter and ending with the Ascension: see Schmidt,
3886	Gesprache Jesu, p. 605 and authorities there cited.
3887	Il. 21 ff. In the main an adaptation of John xvi, 23:
3888	“Verily, verily, I say unto you, Whatsoever ye shall ask
3889	the Father in My name He will give it you.” But the
3890	promise of Christ to appear whensoever the Apostles desire
3891	guidance seems to be extracted by a bold inference from
3892	7d. 16: “A little while and ye shall not see Me, and again
3893	a little while and ye shall see Me. . .(22) 1 will see you
3894	again.”
3895	Addendum. The relatively early date of the Gospel suggested above (p. 18) is not unobjectionable. If in fo. Pig recto,
3896	Il. 10-14 we have to deal with a doctrine exclusively Manichaean, it is hard to believe that Manichaean views can have
3897	been so quickly absorbed in Egypt. And in fo. pik recto, Il. 7-17 we seem to have an anti-Arian protest and perhaps
3898	an Athanasian formula. Yet this latter passage, if not the former, may well be interpolated.
3899	26
page 87
3900	THE APOCRYPHAL ACTS OF THE APOSTLES
3901	VI. THE APOCRYPHAL ACTS OF THE APOSTLES
3902	Cotton-paper. Thirty-nine leaves or seventy-eight pages (Cairo, nos. 5-6+C.U.L. Add. 1886, 3), 25.8 x
3903	17.5 cm. where intact. There is a single column (20 x 12 cm.) of twenty-one lines to the page. A guide-line
3904	is ruled for each line of the text. The script is a good-sized thirteenth century hand ;! the ink is glossy and
3905	deep black; capitals and large letters (as ⲫ) in the body of the text are touched in with red. The stop +
3906	(marking pauses in reading) is uniformly used, generally in red ink but sometimes in silver-paint. The title
3907	to each of the main sections in the work is in small informal uncials and is preceded by a head-piece. The text
3908	opens with one line in enlarged ornate uncials followed by some lines in a formal vellum-hand (see Plate XVII,
3909	A-B). Diacritical markings are as usual, but there is a marked preference for the grave as against the horizontal
3910	form. Paragraphs are frequently emphasized by a sign, §, in red placed below the enlarged initial letter.
3911	The numeration is by pages, though alternate (left-hand) pages or versos only are inscribed; but the first
3912	and last pages of each quire always bear both page- and quire-number, and are further distinguished by an
3913	abbreviated sacred motto, the words being divided by a small central ornament thus: = (Ornament)
3914	5c \| ¥c (Ornament) a=, “Jesus Christ, the Son of God.” The quire contained five sheets (ten folios or twenty
3915	pages): apparent irregularities may be explained on the supposition that each narrative was preceded by
3916	a full-page miniature of the Apostle whose adventures were recorded. ?
3917	Of the thirty-nine leaves preserved, thirty-eight were recovered in 1920-1 and are at Cairo. The remaining
3918	leaf (pp. 787-8 of the same ms.) was found by Tischendorf and is now at Cambridge. The ms. was therefore
3919	a large one containing, probably, close upon 8oo ⲣⲣ. and doubtless covering the whole series of Acta. The
3920	remaining nine-tenths of the ms. may have perished, but not impossibly further portions survive in some other
3921	hiding-place within the Monastery.
3922	Fragments of Sahidic and other versions of the Acts have been published by Guidi* and von Lemm ;®
3923	but with the exception of the Vatican Martyrdom of S. Luke,® of possible fragments from the Acts of Matthias
3924	at Leipzig,” and the Cambridge leaf from our own ⲙ no portion of a Bohairic recension has hitherto
3925	emerged. From the Bohairic the Acts were translated into Arabic’ and thence into Ethiopic.1® A version
3926	of the Martyrdom of S. Mark, only very slightly abridged, is incorporated in the History of the Patriarchs
3927	by Severus of Ashmunén.!!
3928	Our fragments belong to the following sections in the collection: (A) The Journeyings of Saint John;
3929	(ⲃ) The Death of Saint john; (C) The Preaching of Saint Philip; (D) The Martyrdom of Saint Philip; (E) The
3930	Preaching of Saint Bartholomew; (F) The Martyrdom of Saint Matthias; (G) of Saint Mark; (H) of Saint
3931	Luke. The order of the narratives in the Coptic Ms. was evidently the same as in the Arabic ms. at Dér es
3932	Suriin edited by Mrs. Lewis : both versions (as also the Ethiopic) seem to represent the same recension (which,
3933	be it noted, is different from that of the Vatican Ms.), the divergencies being relatively slight and due chiefly
3934	to translation.
3935	In this edition of the Bohairic text the division into lines is ignored; but both the paragraphs and the
3936	punctuation of the original are retained. Where errors or omissions appear to be certain, attempt has been
3937	1 Possibly identical with the hand of No. xxxvi, ⲥ 5 Koptische Apocryphe Apostelakien in Bull. de I Acad.
3938	(= PL. XVII A) and closely contemporary with the hand Imp. des Sciences de St. Pétersbourg xxxi11, 509 ff. ; Xxxxv,
3939	of the Coptic Gospels at Dér es Suriin (on which see 1 c., 233 ff.
3940	note), dated 1220 A.D. Occasional corrections (mostly the 6 Cod. Vat. Copt. ⲭⲓ 2 (publ. by Balestri, Bessarione,
3941	addition of letters accidentally omitted) are found. These 1x (1905), pp. 128 ff.). This ms. also came from Dér Abt
3942	are usually by the original hand ; some are due to a second Makir.
3943	but contemporary hand, but very few are late. ⲧ Cod. Tisch. xxvl1, 2; xxv11, 3, 8 (cp. Crum in P.S.B.A4.,
3944	2 Thus Quire Ta (18) is paged from ⲣ. TAe to Twa XXIX, ⲣ. 303).
3945	inclusive (z.e. it contained only 19 pp.). Doubtless a full- 8 Published by S. Gaselee, J.T.S., x, 52 f.
3946	page picture of the Apostle was prefixed to the section. 9 Edited (mainly from a ms. at Ⲣⲉ es Suriin) by
3947	3 Probably the Martyrdom of S. Luke was the last Mrs. Lewis, Arabic Version of the Acta Apocr. Apost. (Text),
3948	section in the volume (S. Mark and S. Luke are of course and Mythological Acts of the Apostles (Translation) = Horace
3949	not Apostles, and so would take the last two places). Semiticae 111 and ⲓⲅ.
3950	4 Frammenti Copti in Atti della Accad. dei Lincei 111, ⲓⲟ S.C. Malan, Conflicts of the Holy Apostles; E. A. Wallis
3951	i, 471%; m1, ii, 19ff., 65 ff., 177 ff., 251 ff., 368 ff. (see also Budge, Contendings of the Apostles.
3952	Gli Atti Apocrifi degli Apostoli in Giorn. della Soc. Asiat. 11 Ed. B. Evetts, pp. 43 ff.
3953	Ial. ⲓ (1888), pp. 1 ff).
3954	27
page 88
3955	ϫ (ⲥ︦ϥ︦︦︦)
3956	(eq)
3957	*p. 2091 (= B,,
3958	ⲣ. 228; ⲣ.
3959	40)
3960	ⲣ. 202
3961	ⲣ. 297 (=B,,
3962	ⲣ. 230; ⲣ.
3963	41)
3964	*ⲣ̅ 208
3965	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
3966	made to rectify the text with the help of the Arabic and Ethiopic versions;' but since these have not been
3967	closely compared, nothing like a complete apparatus criticus is possible. The divergencies of our own text
3968	from that of Cod. Vat. Copt. Lxvin, 2 in the Martyrdom of S. Luke, have, however, been noted. In the margin
3969	of the translation references to the Arabic and Eth. versions are indicated by the signs L. (= Lewis, Myth.
3970	Acts of the Apost.) and B. (=Budge, The Contendings of the Apostles, vol. 1).
3971	ϩⲁⲛⲭⲣⲏⲙⲁ ⲛ̄ⲇⲏⲙⲟⲥⲓⲟⲛ +
3972	Ⲉⲧⲁϥⲥⲱⲧⲉⲙ ⲉ̀ⲣⲟⲓ ⲉⲓϫⲱ ⲛϩⲁⲛⲥⲁϫⲓ + ⲛⲁϩⲣⲉⲛ ⲡⲟⲗⲓⲧⲁⲣⲭⲟⲥ ⲁϥⲟⲩⲁϩⲥⲁϩⲛⲓ ⲛⲁϥ ⲉⲑⲣⲉϥⲭⲁⲧ EBON +
3973	Ⲁϥⲭⲁⲧ ⲇⲉ ⲉⲃⲟⲗ + ⲟⲩⲟϩ ϩⲓⲧⲉ (ⲛ) ⲙ̄ ⲛⲉϩⲟⲟⲩ ⲁⲓⲫⲟϩ ⲉ̄ ϯⲁⲥⲓⲁ ⲟⲩⲟϩ ⲁⲓⲓ̄ ϩⲓϫⲉⲛ ⲟⲩⲕⲟⲓ + ⲉ ⲡⲉⲥⲣⲁⲛ ⲡⲉ ⲙⲁⲣⲙⲁⲣⲉ‐
3974	ⲱⲛ ⲟⲩⲟϩ ⲑⲁⲓ ⲛⲁⲥⲭⲏ ϩⲓϫⲉⲛ ⲫⲓⲟⲙ ⲡⲉ +
3975	Den ⲡⲓϫⲓⲛⲑⲣⲓϩⲉⲙⲥⲓ ⲇⲉ ϩⲓϫⲉ(ⲛ) ⲟⲩⲗⲁⲕϩ ⲉϥⲭⲏ ϩⲓϫⲉⲛ ⲫⲓⲟⲙ ⲉⲑⲣⲓ ⲙ̄ⲧⲟⲛ ⲙ̄ⲙⲟⲓ ⲛⲟⲩⲕⲟⲩϫⲓ ⲉⲃⲟⲗϧⲉⲛ ⲡⲁϩⲟϫ‐
3976	ϩⲉϫ + ⲛⲉⲙ ⲡⲁⲙⲕⲁϩ ⲛ̄ϩⲏⲧ + & ⲡⲓϩⲓⲛⲓⲙ ⲧⲁϩⲟⲓ +
3977	Ⲙⲉⲛⲉⲛⲥⲱⲥ ⲉⲧⲁⲓⲟⲩⲱⲛ ⲛⲛⲁⲃⲁⲗ ϩⲏⲡⲡⲉ ⲛⲁϥⲡⲏⲟⲩ ⲉⲃⲟⲗϧⲉⲛ ⲫⲓⲟⲙ ⲛ̄ϫⲉ ⲟⲩϫⲟⲗ ⲉϥⲥⲱⲕ ⲟⲩⲟϩ ϩⲓⲧⲉⲛ ⲟⲩϫⲟⲗ
3978	ⲉϥⲥⲱⲕ ϫⲟⲩⲟϩ ⲉϥⲟⲓ ⲛⲛⲓϣϯ + ⲁϥⲥⲓϯ ⲛ̄ⲓⲱⲁⲡⲡⲏⲥ ⲉ̀ⲡϣⲱⲓ +
3979	ⲁ̄ⲛⲟⲕ ⲇⲉ ⲉⲧⲁⲓⲡⲁⲩ ⲉ̄ⲣⲟϥ ⲁⲓⲧⲱⲛⲧ ϧⲉⲛ ⲟⲩⲭⲱⲗⲉⲙ + € ϣⲉⲡϧⲓⲥⲓ ⲛⲉⲙⲁϥ ϩⲱⲥ ϫⲉ ⲉ̄ⲧⲁⲓⲓ̄ ⲉ̄ⲃⲟⲗ ϩⲱ + ϧⲉⲛ ⲧⲁⲓ ⲑⲗⲓⲯⲓⲥ
3980	ⲛ̄ⲧⲁⲓ ⲙⲁⲓ̄ⲏ︦ +
3981	Ⲛⲁⲓⲥⲱⲟⲩⲛ ⲅⲁⲣ ⲁⲛ ϫⲉ ⲓⲱⲁⲛⲛⲏⲥ ⲡⲉ ⲁⲓϣⲉ ⲛⲏⲓ ⲉⲑⲣⲓϯⲧⲟⲧ ⲛⲉⲙⲁϥ + ϧⲉⲛ ⲡϫⲓⲛⲑⲣⲓⲃⲱⲛⲧ ⲇⲉ ⲉϧⲟⲩⲛ + ϫⲉ
3982	ⲛ̄ⲧⲁⲥⲟⲩⲧⲱ(ⲛ) ⲧⲁϫⲓϫ ⲉⲃⲟⲗ + ⲛⲧⲁⲁⲙⲟⲛⲓ ⲙ̄ⲙⲟϥ + ⲛⲧⲁⲧⲟⲩⲛⲟⲥϥ
3983	Ⲁϥⲧⲱⲛϥ ⲁϥⲉⲣϣⲟⲣⲡ ⲉ̄ⲣⲟⲓ ⲟⲩⲟϩ ⲉ̃ⲧⲁⲛⲉⲣⲁ̃ⲙⲁⲗⲏϫ € ⲛⲉ(ⲛ)ⲉ̃ⲣⲏⲟⲩ ⲁⲛⲣⲓⲙⲓ ⲟⲩⲟϩ ⲁⲛϣⲉⲡϩⲙⲟⲧ ⲛⲧⲟⲧϥ ⲙ̄ⲫϯ
3984	Ⲟⲩⲟϩ ϧⲉⲛⲡϫⲓⲛⲑⲣⲉⲡⲙ̃ⲧⲟ(ⲛ) ⲙ̄ⲙⲟⲛ ⲛⲟⲩⲕⲟⲩϫⲓ + ⲛ̄ⲧⲉ ⲡϩⲏⲧ ⲛⲓⲱⲁⲛⲛⲏⲥ ⲓ̄ ⲉ̄ⲣⲟϥ + ⲁⲛϫⲱ ⲛ̄ⲛⲏ ⲉⲧⲁⲩϣⲱⲡⲓ
3985	Two folios (four pages) missing.
3986	NjeRcwMa + ⲡⲑⲟϥ ⲇⲉ ⲡⲉϫⲁϥ ⲛⲁⲥ ϫⲉ ⲥⲉ +
3987	Ⲁⲥϫⲟⲩϣⲧ ⲉϧⲟⲩⲛ ⲉϫⲱⲓ ⲡⲉϫⲁⲥ ⲡⲏⲓ + ϫⲉ ⲉⲕϫⲱ ⲙ̄ⲙⲟⲥ ϫⲉ ⲟⲩ ⲡⲉϫⲉ ⲓⲱⲁⲛⲛⲏⲥ ⲛⲁⲥ ϫⲉ ⲡⲁⲥⲟⲛ ⲡⲉ +
3988	ⲡⲉϫⲁⲥ ⲡⲁϥ + ϫⲉ ⲡⲁⲓ ⲕⲉⲟⲩⲁⲓ ϯⲉⲣⲭⲣⲓⲁ ⲙ̄ⲙⲟϥ + ⲉ̄ ⲡϩⲱⲃ ⲛ̄ϯⲙⲉⲧⲡⲉⲣⲉⲭⲓⲧⲏⲥ + ⲟⲩⲟϩ ⲁⲥϭⲓⲧⲉⲛ ⲉ̄ ϯⲥⲉⲓ̄ⲱⲟⲩⲛⲓ +
3989	I ⲱⲁⲛⲛⲏⲥ ⲙⲉⲛ ⲁⲥⲑⲁϣϥ ⲉⲑⲣⲉϥⲑⲱⲕ + AMOR ϩⲱ ⲁⲥⲁⲓⲧ ⲙ̃ⲡⲉⲣⲉⲭⲓⲧⲏⲥ + ⲛⲁⲥϯ ⲛⲁⲛ ⲇⲉ ⲛⲅ̄ ⲗⲓⲧⲣⲁ ⲛⲱⲓⲕ ⲙ̄ⲙⲏⲛⲓ ⲡⲉ
3990	Ϧⲉⲛ ⲡⲓⲙⲁϩ ⲇ̄ ⲇⲉ ⲛⲉϩⲟⲟⲩ + ⲙ̃ⲡⲉ ⲓⲱⲁⲛⲛⲏⲥ ⲉⲙⲓ ⲛ̄ⲑⲱⲕ ⲉ̄ ϯⲥⲓ̄ⲱⲟⲩⲛⲓ + ⲁⲥⲁⲙⲟⲛⲓ ⲙ̄ⲙⲟϥ + ⲁⲥⲣⲁⲣⲧϥ €b-
3991	ⲣⲏⲓ + ⲁⲥϩⲓⲟⲩⲓ ⲉⲣⲟϥ ⲛⲕⲁⲕⲱⲥ + HEN ⲟⲩⲙⲉⲧⲁⲑⲛⲁⲓ
3992	Ⲟⲩⲟϩ ⲁⲥϫⲱ ⲛⲛⲁⲓⲥⲁϫⲓ ⲛⲁϥ ⲡ[ⲉ]
3993	A. The Travels of Saint John.
3994	[S. John, appointed by lot to preach in Asia, takes ship at Joppa accompanied by Prochorus. His prophecy that they
3995	will suffer great hardships at sea is fulfilled; for the ship is wrecked. John disappears, but Prochorus with the crew is cast
3996	ashore at Seleucia. The sailors attribute the disaster to the arts of their passengers and bring Prochorus before the magistrate
3997	on a charge of sorcery. He is saved by the intervention of an imperial official visiting the city on public business.]
3998	... “affairs of state. When he heard me speaking in the presence of the polifarch, he bade him let me go.
3999	And he let me go; and in forty days I reached Asia, and came unto a plain called Marmare6n. And this
4000	was by the sea.
4001	Now as \| was sitting upon a headland which was by the sea, that \| might rest a little from my affliction
4002	and sorrow, sleep took hold on me. Afterwards, when \| opened my eyes, lo, there was coming in from the sea
4003	a rolling wave; and by means of a rolling *and great wave it (sc. the sea) cast up John. Now when Ⲓ saw him,
4004	I arose in haste to help him, since I also was escaped from affliction of this same sort: for 1 did not know that
4005	he was John. I went to give him my hand. But as I drew near to reach out my hand to catch him and raise
4006	him up, he was before me and arose. And when we had embraced one another, we wept and straightway
4007	gave thanks unto God. And while we were resting a little that John might recover his spirit, we spake of those
4008	things which had come to pass.
4009	[John and Prochorus go to Ephesus. Outside the city they meet Romanna, keeper of a bath-house, who invites them to
4010	enter her service.]
4011	(She said: “. . .1 will give thee wages and necessaries for) “thy body.” And he said unto her: “Certainly.”
4012	She looked towards me, and said unto me: “ What sayest thou ?”’ John said unto her: “He is my brother.”
4013	She said unto him: “I have need of him also for the work of a bath-man.” And she took us to the bath-house.
4014	As for John, she set him to fire (the furnace) ; me also she made bath-man. Now she used to give us three
4015	pounds of bread a day.
4016	But on the fourth day John forgot to fire the bath: she seized him, thrust him within, and beat him sorely
4017	without mercy. And she spake these words unto him: *“O thou who art fled from thine own country, that dost
4018	1 In all other respects the orthography of the original is unaltered.
4019	28
page 89
4020	THE APOCRYPHAL ACTS OF THE APOSTLES
4021	ϫⲉ ⲱ̄ ⲫⲏ ⲉ̀ⲧⲁϥⲫⲱⲧ ⲉⲃⲟⲗϧⲉⲛ ⲧⲉϥⲡⲟⲗⲓⲥ ⲫⲏ ⲉⲧⲙ̃ⲡϣⲁ ⲛⲱⲛϧ ⲁⲛ ⲓⲥϫⲉ ⲙ̃ⲙⲟ(ⲛ) ϣϫⲟⲙ AMOK ⲉ̄ ⲉⲣⲭⲣⲩⲥⲓⲙⲉⲩⲓⲡ
4022	ⲉ̄ ⲟⲩϩⲱⲃ ⲓ̄ⲉ̄ ⲉⲑⲃⲉ ⲟⲩ ⲁⲕϯ ⲙ̃ⲡⲉⲕⲟⲩⲟⲓ ⲉ̀ⲣⲟϥ ϧⲉⲛ ⲟⲩⲉⲣⲟⲩⲟⲧ + ⲁ̀ⲛⲟⲕ ⲉⲑⲛⲁⲃⲱⲗ ⲉ̄ⲃⲟⲗ ⲛ̄ⲡⲉⲕⲙⲉⲧⲣⲉϥⲉⲣϩⲁⲗ +
4023	Ⲙⲏ ⲉⲧⲁⲕⲓ ⲉⲙⲛⲁⲓ ⲛ̄ⲑⲟⲕ € ⲥⲱⲃⲓ ⲛ̄ⲣⲱⲙⲁⲛⲛⲁ + ⲑⲁⲓ ⲉⲧ ⲁ ⲡⲉⲥⲥⲱⲓⲧ ⲫⲟϩ ϣⲁ ⲣⲱⲙⲏ + ⲭⲛⲁϣⲭⲱⲡ ⲉⲣⲟⲓ ⲁⲛ + ⲉⲑⲃⲉ
4024	ϫⲉ ⲛ̄ⲑⲟⲕ ⲡⲁⲃⲱⲕ +
4025	Ⲉⲕⲟⲩⲱⲙ ⲉⲕⲥⲱ ϣⲁⲕⲟⲩⲛⲟϥ ⲙ̄ⲙⲟⲕ + € ⲉⲣϩⲱⲃ ⲇⲉ ϣⲁⲕⲉⲣϭⲉⲛⲛⲉ + ⲱ ⲫⲁⲛⲓⲥⲙⲟⲧ ⲉⲧϩⲱⲟⲩ + ϣⲓⲃϯ ⲛ̄ⲧⲉⲕⲅⲛⲱⲙⲏ +
4026	ⲛⲧⲉⲕϣⲉⲙϣⲓ ⲛ̄ⲣⲱⲙⲁⲛⲛⲁ
4027	Ⲁⲛⲟⲕ ⲇⲉ ⲉⲧⲁⲓⲥⲱⲧⲉⲙ € ⲛⲁⲓ + ⲉⲥϫⲱ ⲙ̄ⲙⲱⲟⲩ ⲛⲓⲱⲁⲛⲛⲏⲥ + € ⲁⲥϯ ⲛⲁϥ ⲛϩⲁⲛⲛⲓϣϯ ⲛ̄ϣⲏϣⲓ ⲁⲓϣⲱⲡⲓ ϧⲉⲛ
4028	ⲟⲩⲛⲓϣϯ ⲛⲉⲙⲕⲁϩ ⲛ̄ϩⲏⲧ ⲛⲉⲙ ⲟⲩϩⲏⲃⲓ
4029	Ⲡⲉϫⲁϥ ⲇⲉ ⲛⲏⲓ ⲛ̄ϫⲉ ⲓⲱⲁⲛⲛⲏⲥ + ϫⲉ ⲡⲁϣⲏⲣⲓ ⲡⲣⲟⲭⲱⲣⲟⲥ + ⲉⲑⲃⲉ ⲟⲩ ⲁⲕⲉⲣϩⲏⲧ ⲃ︦
4030	Ⲕⲥⲱⲟⲩⲛ ⲅⲁⲣ ϫⲉ ⲉ̃ⲧⲁⲛϩⲱⲗ fECIE ϧⲉⲛ ⲫⲓⲟⲙ + ⲟⲩⲟϩ ⲛ̄ⲑⲟⲕ ⲕⲟⲓ ⲛⲉⲙⲕⲁϩ ⲛ̄ϩⲏⲧ ⲉϫⲉⲛ ⲟⲩϣⲉⲛⲕⲟⲩⲣ ⲛ̄ⲟⲩⲱⲧ ⲛ̄ⲧⲉ
4031	ⲟⲩⲥϩⲓⲙⲓ + HEM ⲟⲩⲕⲟⲩϫⲓ ⲛ̄ϫⲱⲛⲧ +
4032	Bud ⲉ̄ ⲡⲓϩⲱⲃ ⲉ̄ⲧ ⲁⲩⲑⲁϣⲕ ⲉ̀ⲣⲟϥ ⲟⲩⲟϩ ⲛⲧⲉⲕⲁⲓϥ ϧⲉⲛ ⲟⲩⲉⲣⲟⲩⲟⲧ ⲡⲉⲡⲟ︦ⲅ︦ ⲅⲁⲣ ⲓ︦ⲏ︦ⲥ︦ ⲡⲉ (ⲛ)ⲣⲉϥⲑⲁⲙⲓⲟ̃ + ⲁⲩϯⲕⲟⲩⲣ
4033	ⲛⲁϥ ⲁⲩϩⲓⲑⲁϥ ϧⲉⲛ ⲡⲉϥϩⲟ ⲁⲩⲉⲣⲙⲁⲥⲧⲓⲅⲅⲟⲓⲛ ⲙ̄ⲙⲟϥ + ⲁⲩⲉⲣⲥⲧⲁⲩⲣⲱⲛⲓⲛ ⲙ̄ⲙⲟϥ +
4034	AON ⲇⲉ ⲁⲛⲟⲛ ⲡⲉϥⲑⲁⲙⲓⲟ ⲁϥϣⲟⲡⲧⲉⲛ ϧⲉⲛ ⲡⲉϥⲥⲛⲟϥ ⲙ̄ⲙⲓⲛ ⲙ̄ⲙⲟϥ ⲟⲩⲟϩ ⲁⲛⲟⲛ ϥⲓⲛⲓ ⲙ̄ⲙⲟⲛ HEN ⲟⲩⲉⲣⲟⲩⲟⲧ +
4035	Ⲉⲁϥⲉⲣϣⲟⲣⲡ ⲛ̄ϫⲱ ⲛⲁⲛ ⲛ̄ⲛⲁⲓ ⲧⲏⲣⲟⲩ + ⲁⲗⲗⲁ ϧⲉⲛ ⲧⲉϥϩⲩⲡⲟⲙⲟⲛⲏ + ⲉⲛⲛⲁϫⲫⲟ ⲛⲛⲉⲛⲯⲩⲭⲏ
4036	Ⲛⲁⲓ ⲇⲉ ⲉⲧⲁϥϫⲟⲧⲟⲩ ⲛⲏⲓ ⲁⲓϣⲉ ⲛⲏⲓ + ⲁⲓⲉⲣϩⲱⲃ € ⲡⲓϩⲱⲃ ⲉ̃ⲧⲁⲩⲑⲁϣⲧ ⲉ̀ⲣⲟϥ + ⲉⲃⲟⲗϩⲓⲧⲉⲛ ⲣⲱⲙⲁⲛⲛⲁ +
4037	Ⲙ̄ⲫⲛⲁⲩ ⲇⲉ ⲙⲡⲓⲟⲩⲱⲓⲛⲓ ⲙ̃ⲡⲉϥⲣⲁⲥϯ + ⲁⲥⲓ̄ ⲛ̄ϫⲉ ⲣⲱⲙⲁⲛⲛⲁ ϣⲁ ⲓⲱⲁⲛⲛⲏⲥ + ⲟⲩⲟϩ ⲡⲉϫⲁⲥ ⲡⲁϥ ⲙ̃ⲡⲁⲓ ⲣⲏϯ ϫⲉ ⲉϣⲱⲛ
4038	ⲕⲉⲣⲭⲣⲓⲁ ⲛ̄ⲕⲉϩⲗⲓ ⲛ̄ⲧⲉ ⲡⲓⲥⲱⲙⲁ ϯⲛⲁⲧⲏⲓϥ ⲛⲁⲕ + ⲙⲟⲛⲟⲛ ⲙⲁϩⲑⲏⲕ ⲉ̄ ⲡⲓϩⲱⲃ ⲛⲕⲁⲗⲱⲥ +
4039	Ⲓⲱⲁⲛⲛⲏⲥ ⲇⲉ ⲡⲉϫⲁϥ ⲡⲁⲥ ϫⲉ ⲧⲭⲣⲓⲁ̃ ⲙ̃ⲡⲓⲥⲱⲙⲁ ⲣⲱϣⲓ ⲉⲣⲟⲓ + ⲟⲩⲟϩ ⲡⲓⲕⲉϩⲱⲃ ⲧⲉⲛⲛⲁϯϩⲑⲏⲡ ⲉⲣⲟϥ
4040	Ⲡ]ⲉϫⲁⲥ ⲛⲁϥ +» ϫⲉ ⲓ̄ⲉ︦ ⲉⲑⲃⲉ ⲟⲩ ⲥⲉ‐
4041	One folio (two pages) missing.
4042	ϧⲉⲛ ⲡⲁⲓ ⲙⲁ ϯ ⲟⲩⲇⲉ ϩⲟⲗⲱⲥ ϯⲟⲩⲱϣ ⲁⲛ ⲉⲑⲣⲉⲕϣⲉⲙϣⲓ ⲙⲙⲟⲓ ⲛⲕⲉⲥⲟⲡ +
4043	Ⲓⲱⲁⲛⲛⲏⲥ ⲇⲉ ⲉⲧⲁϥⲉ̀ⲙⲓ ϧⲉⲛ ⲡⲓⲡ︦ⲛ︦ⲁ︦ ϫⲉ ⲟⲩⲇⲉⲙⲱⲛ ⲡⲉ ⲁϥⲧⲱⲃϩ ⲙ̃̄ⲫⲣⲁⲛ ⲙ̃ⲫⲓⲱⲧ ⲛⲉⲙ ⲡϣⲏⲣⲓ ⲛⲉⲙ ⲡⲓⲡ︦ⲛ︦ⲁ︦
4044	ⲉ̃ⲑⲟⲩⲁⲃ + ⲟⲩⲟϩ ⲛ̄ϯⲟⲩⲡⲟⲩ & ⲡⲓⲇⲉⲙⲱⲡ ⲫⲱⲧ ϧⲉⲛ ⲟⲩϣⲓⲛⲓ
4045	Ⲡⲉϥⲣⲁⲥϯ ⲇⲉ ⲁ̃ ⲣⲱⲙⲁⲛⲛⲁ ⲓ̄ ⲉⲥϫⲱ ⲙ̃ⲙⲟⲥ ⲛⲓⲱⲁⲛⲛⲏⲥ + ϫⲉ ⲁⲩϫⲉ ϩⲁⲛⲙⲏϣ ⲛⲏⲓ ⲉⲑⲃⲏⲧⲕ ϫⲉ ⲕϯ ⲛϩⲑⲏⲕ ⲁⲡ
4046	ⲉ̄ ⲡⲉⲕϩⲱⲃ ⲛⲕⲁⲗⲱⲥ ⲁⲗⲗⲁ ϧⲉⲛ ⲡⲉⲕⲟⲩⲱϣ ⲉⲧϩⲱⲟⲩ ⲕⲓⲣⲓ ⲛ̄ⲛⲁⲓ ϫⲉ ϩⲓⲡⲁ ⲛ̄ⲧⲁⲭⲁⲕ ⲉ̃ⲃⲟⲗϧⲉ(ⲛ) ⲡⲁⲓ
4047	ⲙⲁ ⲟⲩⲟϩ ⲙ̄ⲙⲟⲛ ϣϫⲟⲙ MMOR ⲛⲕⲉⲥⲟⲡ ⲉ̄ ϩⲱⲗ ⲛⲧⲟⲧ
4048	ⲙⲙⲟ(ⲛ) MS.
4049	not deserve to live! If thou canst not serviceably perform a task, then why didst thou undertake it eagerly,
4050	leaving me to undo your carelessness ? Art thou come hither to mock Romanna, her whose fame reaches
4051	unto Rome ? Thou shalt not be able to escape me; for thou art my servant. In eating and drinking thou
4052	delightest thyself, but for doing work thou art remiss. O thou ill-favored one, {change thy disposition, that
4053	thou mayest serve Romanna.”
4054	Now when I heard these things which she said to John dealing him sore blows the while, *I was in great
4055	sorrow of heart and grief. But John said unto me: “My son, Prochorus, wherefore art thou perplexed ?
4056	For thou knowest that we set out boldly on the sea, and art thou grieved in heart at a single buffet from a
4057	woman and a little anger ? Get thee to the work assigned thee, and perform it cheerfully. For our Lord
4058	Jesus, our Maker, was buffeted: they spat in His face, they scourged Him, they crucified Him. Us, even
4059	us, His handiwork, He Himself hath redeemed with His blood, and gladly *became like unto us: and He
4060	told us all these things beforehand. But in His patience let us possess our souls.”
4061	Now when he had thus spoken unto me, \| went my way and toiled at the task appointed me by Romanna.
4062	And when the morning of the next day appeared, Romanna came to John and spake unto him in this wise:
4063	“If thou needest aught else for the body, 1 will give it thee: only give heed to thy work properly.” John said
4064	unto her: “I have enough for the needs of the body; and as for the work, we will attend to it.” She said unto
4065	him: “Then why do many (complain of thy neglect ?”’).
4066	[John explains that he is unused as yet to his task. A demon in the guise of Romanna appears threatening and reviling John.]
4067	...ⲉⲣⲁ “from this place.’ \| by no means wish that thou shouldest serve me more.” But John knowing
4068	through the Spirit that it was a demon, prayed in the Name of the Father and of the Son and of the Holy
4069	Spirit. And straightway the demon fled away ashamed.
4070	Now on the morrow Romanna came saying unto John: “Many tell me concerning thee that thou payest no
4071	due heed to thy work. But thou doest thus of thy perverse wish that I may release thee from this place. And
4072	1 The demon is speaking.
4073	ⲥ
4074	* (qe)
4075	(ⲧ︦)
4076	ϯ ⲃ ⲣ. 2
4077	ⲣ. 209
4078	ⲣ̅. 300
4079	“p. 303 (=B,,
4080	p. 232; Ⲉ.. p.
4081	42)
page 90
4082	$
4083	ϯ. ⲣ. 233)
4084	ⲣ̅. 304
4085	ⲣ̅. 305
4086	ϯ- p. 43)
4087	*p. 306
4088	f (=B., p. 234)
4089	ⲣ. 300
4090	ϯ. p. 235)
4091	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
4092	Ⲁⲕϣⲁⲛⲟⲩⲱϣ € ϩⲱⲗ ⲛⲧⲟⲧ ϯⲛⲁⲭⲁ ⲟⲩⲁⲓ ⲁⲛ ϧⲉⲛ ⲛⲉⲕⲙⲉⲗⲟⲥ ⲉϥⲟⲩⲟϫ + ⲟⲩⲟϩ ϧⲉ(ⲛⲛⲁⲓ ⲧⲏⲣⲟⲩ ⲙ̃ⲡⲉϥⲟⲩⲱ̄‐
4093	ϩⲉⲙ ⲟⲩⲃⲏⲥ ⲛ̄ϫⲉ ⲓⲱⲁⲛⲛⲏⲥ
4094	Ⲥⲧⲁⲥⲉ̀ⲙⲓ ⲇⲉ ⲉ̄ ⲧⲉϥϩⲩⲡⲟⲙⲟⲛⲏ + ⲛⲉⲙ ⲧⲉϥⲙⲉⲧⲣⲉⲙⲣⲁⲩϣ ⲁⲥⲟⲡϥ ⲛⲁϩⲣⲁⲥ ϫⲉ ⲟⲩⲓⲇⲓⲱⲧⲏⲥ ⲡⲉ ⲟⲩⲟϩ ⲛⲁⲥⲥⲁϫⲓ
4095	ⲛⲉⲙⲁϥ + ϧⲉⲛ ⲟⲩϫⲓⲛⲥⲁϫⲓ ⲉⲥⲛⲁϣⲧ + ⲉⲥⲥⲁⲧⲓ̄ⲧⲉⲛ ⲉⲣⲟϥ ⲉⲥϫⲱ MMOC ⲛⲁϥ +
4096	Ϫⲉ ⲙⲏ ⲛ̄ⲑⲟⲕ ⲡⲁⲃⲱⲕ ⲁⲛ ⲱ̄ ⲫⲁ ⲡⲓⲥⲙⲟⲧ ⲉⲧϩⲱⲟⲩ ⲉⲕϫⲱ MMOC ϫⲉ OF + MH ⲕⲉⲣⲟ̃ⲙⲟⲗⲟⲅⲓⲛ ⲛ̄ⲧⲉⲕⲙⲉⲧⲃⲱⲕ
4097	ⲁⲛ + ⲁⲣⲓⲟⲩⲱ ⲛⲏⲓ +
4098	Ⲓⲱⲁⲛⲛⲏⲥ ⲇⲉ ⲡⲉϫⲁϥ ⲛⲁⲥ ϫⲉ 69a ⲛⲟⲕ ⲡⲉⲃⲱⲕ ⲁ̀ⲛⲟⲕ ⲉⲧⲑⲱⲕ ⲟⲩⲟϩ ⲡⲣⲟⲭⲱⲣⲟⲥ ⲡⲉ ⲡⲓⲡⲉⲣⲉⲭⲓⲧⲏⲥ +
4099	Ⲣⲱⲙⲁⲛⲛⲁ ⲇⲉ ⲟⲛ ⲑⲏ ⲉⲧⲥϩⲟⲩⲟⲣⲧ + HE ⲟⲩⲟⲡ ⲛ̄ⲧⲁⲥ ⲛⲟⲩϣⲫⲏⲣ + € ⲟⲩⲁⲫⲉ ⲡⲉ ϧⲉⲛ *ⲛⲓⲣⲉϥϯϩⲁⲡ + ϧⲉⲛ ⲛⲏ
4100	ⲉⲧⲟⲩⲙⲟⲩϯ ⲉⲣⲱⲟⲩ ϫⲉ ⲥⲭⲟⲗⲁⲥⲧⲓⲕⲟⲥ ⲁⲥϣⲉ ⲛⲁⲥ ϣⲁⲣⲟϥ ⲁⲥⲥⲁϫⲓ ⲛⲉⲙⲁϥ ⲉⲥϫⲱ ⲙ̄ⲙⲟⲥ
4101	Ϫⲉ ⲃⲱⲕ ⲃ︦ ⲛ̄ⲧⲉ ⲛⲁⲓⲟϯ ET ⲁⲩⲭⲁⲩ ⲛⲏⲓ + (ⲁⲩⲫⲱⲧ) ⲓⲥϫⲉⲛ ⲟⲩⲙⲏϣ ⲛ̄ⲣⲟⲙⲡⲓ + ϯⲛⲟⲩ ⲇⲉ Tar] ϩⲁⲣⲟⲓ ⲥⲉⲉⲣⲟ̃ⲙⲟⲗⲟⲅⲓⲛ
4102	ϫⲉ AMON ⲛⲉⲃⲱⲕ + ⲟⲩⲟⲛ ϣϫⲟⲙ ⲙ̄ⲙⲟⲓ ⲟⲛ € ⲥⲉⲙⲛⲓ ⲛ̄ⲕⲉⲡⲣⲁⲥⲓⲥ ϧⲁⲣⲱⲟⲩ
4103	Ⲡⲓⲥⲭ ⲟⲗⲁⲥⲧⲓⲕⲟⲥ ⲇⲉ ⲡⲉϫⲁϥ ⲛⲁⲥ + ϫⲉ ⲁⲩϣⲁⲛϫⲟⲥ + ϫⲉ anon ⲛⲉⲃⲱⲕ ⲓⲥϫⲉⲛ ⲛⲉⲓⲟϯ + ⲟⲩⲟⲛ ϣϫⲟⲙ ⲙⲙⲟ
4104	ⲉⲑⲣⲉⲧⲁϩⲟ ⲛ︦ⲅ︦ ⲙ̃ⲙⲉⲑⲣⲉ ⲉⲣⲁⲧⲟⲩ ⲉⲩⲛ̄ϩⲟⲧ ⲛ̄ⲧⲉⲥⲉⲙⲛⲓ ϧⲉⲛ ⲟⲩⲧⲁϫⲣⲟ ⲛ̄ⲧⲟⲩϫⲓⲛϯ ⲉ̀ⲃⲟⲗ
4105	Ⲓⲱⲁⲛⲛⲏⲥ ⲇⲉ ⲁϥⲉⲙⲓ ϧⲉⲛ ⲡⲓⲡ︦ⲛ︦ⲁ︦ + ⲟⲩⲟϩ ⲡⲉϫⲁϥ ⲛⲏⲓ ϫⲉ ⲁ̀ⲣⲓⲉ̀ⲙⲓ ⲛⲁⲕ ⲡⲁϣⲏⲣⲓ ϫⲉ ⲉⲣⲉ ⲧⲁⲓ ⲥϩⲓⲙⲓ ⲟⲩⲱϣ
4106	ⲉⲑⲣⲉⲛⲉⲣⲟⲙⲟⲗⲟⲅⲓⲛ ⲛⲁⲥ + ϫⲉ ANON ⲛⲉⲥⲃⲱⲕ +
4107	ⲗⲟⲓⲡⲟⲛ ⲙⲡⲉⲛⲑⲣⲉⲛⲉⲣ ⲙ̄ⲕⲁϩ ⲛ̄ϩⲏⲧ ϧⲉⲛ ⲡⲁⲓ ϩⲱⲃ + ⲁⲗⲗⲁ ⲣⲁϣⲓ ⲛⲑⲟϥ ⲛ̄ϩⲟⲩⲟ̄ + ⲟⲩⲟϩ ⲙⲁⲣⲉⲡⲓ̄ⲣⲓ nar ⲣⲏϯ + ϫⲉ
4108	ϩⲓⲛⲁ ⲉ̀ⲃⲟⲗϩⲓⲧⲉⲛ ⲡⲁⲓ ⲛ̄ⲧⲉ ⲡⲉⲛϭ︦ⲥ︦ ⲓ︦ⲏ︦ⲥ︦ ⲛ︦︦ⲥ︦ ⲧⲁⲙⲉ ⲧⲁⲓ ⲥϩⲓⲙⲓ ϫⲉ ⲁ̀ⲛⲟⲛ ϩⲁⲛⲙⲁⲑⲏⲧⲏⲥ ⲛ̄ⲧⲉ ⲛⲓⲙ +
4109	Ⲛⲁⲓ ⲇⲉ ⲉⲧⲁϥϫⲟⲧⲟⲩ ⲛ̄ϫⲉ ⲓⲱⲁⲛⲛⲏⲥ + ACT ⲉϧⲟⲩⲛ ⲛ̄ϫⲉ ⲣⲱⲙⲁⲛⲛⲁ + HEN ⲟⲩⲛⲓϣϯ ⲙⲙⲉⲧϭⲁⲥⲓϩⲏⲧ + ⲟⲩⲟϩ ⲁⲥⲉⲣϣⲟⲣⲡ
4110	ⲛⲁⲙⲟⲛⲓ ⲛⲓⲱⲁⲛⲛⲏⲥ ⲉⲥϫⲱ MMOC +
4111	Xe ⲱ̄ ⲡⲓⲃⲱⲕ ⲛ̄ⲣⲉϥⲫⲱⲧ + ⲉⲑⲃⲉ ⲟⲩ ⲙ̃ⲡⲓⲛⲁⲩ € ϣⲁⲣⲉ TEKST ⲓ̄ ⲉϧⲟⲩⲛ ⲙ̃ⲡⲁⲕⲓ̄ ⲉ̄ⲃⲟⲗ ϧⲁϫⲱⲥ ⲛⲧⲉⲕⲟⲩⲱϣⲧ ⲙ̄ⲙⲟⲥ +
4112	One folio (two pages) missing.
4113	ⲭⲓ̈ⲱⲟⲩⲛⲓ [ⲛϫⲉ arocRopITHC] ⲛⲁϥϯ ⲛ̄ϩⲑⲏ[ϥ ⲡⲉ ⲉ ⲡⲓⲉϩⲟⲟⲩ € ϣⲁⲣⲉ nafs ϣⲱⲡⲓ] ⲛϧⲏⲧϥ + ⲫⲁⲓ ale ⲟⲩⲟⲛ] ⲛ̄ⲧⲁϥ
4114	ⲙ̄ⲙⲁⲩ ⲡⲉ ⲛ̄ⲟⲩϣⲏ[ⲣⲓ] ⲉϥⲭⲏ ϧⲉⲛ ⲓ︦ⲏ︦ ⲛ̄ⲣⲟⲙⲡⲓ ⲛⲉ ⲟⲩⲥⲁⲓⲉ ⲇⲟⲛⲱ ⲡⲉ ϧⲉⲛ ⲡⲉϥⲥⲙⲟⲧ + € ⲡⲉϥⲣⲁⲛ ⲡⲉ ⲇⲟⲙⲛⲟⲥ
4115	Ⲟⲩⲟϩ ⲛⲁϥⲁⲣⲉϩ ⲉⲣⲟϥ ⲡⲉ ⲛ̄ⲛⲓⲉϩⲟⲟⲩ ⲉ̄ⲣⲉ ⲡⲓⲧⲁⲕⲟ ⲛⲁϣⲱⲡⲓ ⲛϧⲏⲧⲟⲩ + ⲟⲩⲟϩ ⲛⲁϥⲭⲱ ⲙⲙⲟϥ ⲁⲛ ⲡⲉ ⲉ̄ ϩⲱⲗ ⲉ̄ ϯⲥⲉⲓ̄ⲱⲟⲩⲛⲓ
4116	ⲙⲡⲓⲉϩⲟⲟⲩ ⲉⲧⲉⲙⲙⲁⲩ +
4117	ⲧⲟⲛⲱ
4118	thou canst not depart again out of my hand. If thou shouldest seek to escape from me, [ will not leave fone
4119	of thy members whole.” And in ⲓ this, John did not answer her. But when she perceived his patience and
4120	gentleness, she thought to herself that he was a simpleton, and spake unto him with harsh speech, reviling him
4121	and saying unto him: “Art not thou my slave, O ill-favored one ? What sayest thou? Dost thou not admit
4122	thy slavery ? Answer me!” And John said unto her: “Verily I am thy slave, \| the fire-man, and also Pro-
4123	chorus the bath-man.”
4124	Now Romanna that accursed woman had a friend who was chief among *the judges, among them who are
4125	called scholastici. She betook herself unto him and spake with him saying: “Two slaves of my parents,
4126	whom they bequeathed unto me, (ran away) many years ago; tand now they are come (back) to me,
4127	confessing, ‘We are thy slaves.” Is it possible for me to establish afresh the sale of them ?’* The scholasticus
4128	said to her: “If they say: ‘We are thy slaves since the time of thy parents,” thou mayest take three trusty
4129	witnesses unto them, in order to establish securely the fact of their purchase.”
4130	But John through the Spirit was aware of this and said unto me: * Know, my son, *that this woman desireth
4131	us to admit to her that we are her slaves. Now let us not be grieved at this thing, but rejoice the more, and
4132	let us do so (as she bids) ; that by these means Our Lord Jesus the Christ may show this woman whose disciples
4133	we are.”
4134	When John had so spoken, Romanna came in in great triumph and straightway seized upon John, saying:
4135	“O runaway slave, why when thy mistress entereth in dost thou not come forth unto her to do obeisance
4136	to herr?”
4137	[John and Prochorus admit that they are the slaves of Romanna. The bath-house is haunted by a demon who thrice a
4138	year strangles the first person to enter.] '
4139	(Now the owner of the) bath-house, Dioscorides, used to observe the day on which these things
4140	occurred. This man had a son, eighteen years old, very fcomely in form, named Domnus. And he used to keep
4141	guard over him on the days when the mischief was to occur, and would not allow him to go to the bath-
4142	house on that day. So then after we had spent three months at the bath-house, the son of Dioscorides entered
4143	ⲟ
page 91
4144	THE APOCRYPHAL ACTS OF THE APOSTLES
4145	Ⲡⲉⲛⲉⲛⲥⲁ ⲑⲣⲉⲛⲓ̄ⲣⲓ ⲟⲩⲛ ⲛ︦ⲅ︦ ⲛⲁⲃⲟⲧ ϧⲉⲛ ϯⲥⲉⲓ̄ⲱⲟⲩⲛⲓ + & ⲡϣⲏⲣⲓ ⲛ̄ⲇⲓⲟⲥⲕⲟⲣⲓⲧⲏⲥ ϣⲉ ⲛⲁϥ ⲉ̀ϧⲟⲩⲛ ⲉ̄ ϯⲥⲉⲓ̄ⲱⲟⲩⲛⲓ
4146	ⲙ̄ ⲙⲁⲩⲁⲧϥ + ⲉⲑⲣⲉϥϫⲱⲕⲉⲙ ⲟⲩⲟϩ ⲁⲓϣⲉ ⲛⲏⲓ ⲡⲉⲙⲁϥ ⲉ̀ⲣⲉ ⲛⲓⲥⲕⲉⲩⲟⲥ ⲛ̄ⲧⲟⲧ ⲉⲓϣⲉⲙϣⲓ ⲙ̃ⲙⲟϥ + ⲟⲩⲟϩ ⲛ̄ϯⲟⲩⲡⲟⲩ
4147	ⲉ̃ⲧⲁ [ϥⲉⲣϣⲟⲣⲡ ⲉ̄ⲣⲟⲓ ⲉⲧⲁϥϣⲉ ⲉ̃[ϧⲟⲩⲛ ⲁ ⲡⲓⲇⲉⲙⲱⲛ ⲟϫϩϥ
4148	[ⲉⲧⲁⲩⲉⲙⲓ ⲛ]ⲉϥⲁ̀ⲗⲱⲟⲩⲓ̄ ⲇⲉ [avi ⲉ]ⲃⲟⲗ ⲉⲩⲣⲓⲙⲓ + ⲉⲩϫⲱ [molec + ϫⲉ ⲁⲛⲛⲁⲉⲣ ⲟⲩ + ϫⲉ & ⲡⲉⲛϭ︦ⲥ︦ ⲙⲟⲩ =»
4149	Ⲉⲧⲁⲥⲥⲱⲧⲉⲙ ⲇⲉ ⲛ̄ϫⲉ ⲣⲱⲙⲁⲛⲛⲁ ⲁⲥⲥⲓϯ ⲙ̃ⲡⲉⲥⲉⲣϣⲱⲛ ϩⲓϫⲉⲡ ⲡⲓⲕⲁϩⲓ + ⲟⲩⲟϩ ⲁⲥⲥⲱⲗⲡ ⲉ̄ⲃⲟⲗ ⲛ̄ⲥⲁ ⲡⲓϥⲱⲓ ⲛ̄ⲧⲉ
4150	ⲧⲉⲥⲁ̀ⲫⲉ ⲉⲥϫⲱ ⲙ̄ⲙⲟⲥ +
4151	Ϫⲉ ⲟⲩⲟⲓ ⲛⲏⲓ ⲁ̀ⲛⲟⲕ ϧⲁ ϯⲧⲁⲗⲉⲡⲱⲣⲟⲥ ⲁⲓⲡⲁⲉⲣ ⲟⲩ ⲓⲥϫⲉⲛ ⲡⲁⲓⲛⲁⲩ + Ϧⲉⲛ ⲁϣ ⲛ̄ϩⲟ ⲁⲓⲛⲁϫⲟⲩϣⲧ ⲉⲃⲟⲗ ϧⲉⲛ ⲡⲓϩⲟ
4152	ⲛ̄ⲇⲓⲟⲥⲕⲟⲣⲓⲧⲏⲥ ⲓ̄ⲉ︦ ⲁⲓⲛⲁⲉⲣⲟⲩⲱ ⲛⲁϥ ϫⲉ ⲟⲩ + ⲁ̃ⲛⲟⲕ ϧⲁ ϯⲉⲃⲓⲏⲛ) + ⲁⲗⲗⲁ ⲡⲕⲉⲛ̃ⲑⲟϥ ϩⲱϥ + ⲁϥϣⲁⲛⲥⲱⲧⲉⲙ
4153	ϫⲉ ⲁ̃ ⲡⲉϥϣⲏⲣⲓ ⲙⲟⲩ + ϥⲛⲁⲙⲟⲩ ϩⲱϥ + ϫⲉ ⲟⲩⲙⲟⲛⲟⲅⲉⲛⲏⲥ ⲡⲁϥ ⲡⲉ ⲛⲁϭ︦ⲥ︦ ⲇⲟⲙⲛⲟⲥ +
4154	“Prot ⲛⲁⲣⲧⲉⲙⲓⲥ ⲁ̀ⲣⲓⲃⲟⲏⲑⲓⲛ + ⲛ̄ⲧⲉ ⲟⲩⲱⲛϧ ϣⲱⲡⲓ ANAT ϧⲉⲗϣⲓⲣⲓ ϧⲉⲛ ⲧⲉϫⲟⲙ ⲧⲉⲛⲥⲱⲟⲩⲛ ⲅⲁⲣ ⲧⲏⲣⲟⲩ ⲛⲓⲣⲱⲙⲓ
4155	ⲛⲉⲙ ⲛⲓϩⲓⲟ̃ⲙⲓ + ⲡⲓⲣⲉⲙⲉⲫⲉⲥⲟⲥ + ϫⲉ ⲛ̄ⲑⲟ ⲡⲉⲧⲉⲣϩⲉⲙⲓ ⲙ̃ⲡⲧⲏⲣϥ + ϯⲧⲱⲃϩ AMO ⲉⲑⲣⲉⲧⲟⲩⲛⲟⲥ ⲡⲉⲃⲱⲕ ⲇⲟⲙⲛⲟⲥ +
4156	ⲟⲩⲟϩ ⲛⲁⲥⲥⲱⲗⲡ ⲉ̄ⲃⲟⲗ ⲡⲉ ⲛ̄ⲥⲁ ⲡⲓϥⲱⲓ ⲛ̄ⲧⲉ ⲧⲉⲥⲁⲫⲉ ⲓⲥϫⲉⲡ ⲁϫⲡ ⲅ̄ ⲙⲡⲓⲉϩⲟⲟⲩ ϣⲁ ⲁϫⲡ ⲑ̄ ⲟⲩⲟϩ ⲛⲉ AMON ⲱⲛϧ
4157	ϣⲟⲡ ⲡⲉ ⲙⲡⲓϧⲉⲗϣⲓⲣⲓ +
4158	Ⲛⲉ ⲁ̃ ⲟⲩⲛⲓϣϯ ⲙⲙⲏϣ ⲑⲱⲟⲩϯ ⲉⲑⲃⲉ ⲡⲓⲁ̀ⲗⲟⲩ + ϩⲁⲛⲟⲩⲟⲛ ⲙⲉⲛ ⲛⲁⲩⲉⲣϩⲏⲃⲓ ⲉⲑⲃⲉ ⲡⲓⲁ̀ⲗⲟⲩ + ϩⲁⲛⲕⲉⲭⲱⲟⲩⲛⲓ ⲇⲉ
4159	ⲛⲁⲩⲉⲣϣⲫⲏⲣⲓ ⲛ̄ⲣⲱⲙⲁⲛⲛⲁ ⲙ̃ⲡⲓⲣⲏϯ ⲉⲧⲉⲥⲟⲓ ⲙ̄ⲙⲟϥ ϧⲉⲛ ⲛⲉⲥⲛⲉϩⲡⲓ +
4160	Ⲓⲱⲁⲛⲛⲏⲥ ⲇⲉ ⲉⲧⲁϥⲓ ⲉⲃⲟⲗϧⲉⲛ ⲡⲓⲙⲁ ⲛⲑⲱⲕ ⲡⲉϫⲁϥ ⲛⲏⲓ +
4161	Ϫⲉ ⲡⲁϣⲏⲣⲓ ⲡⲣⲟⲭⲱⲣⲟⲥ + ⲟⲩ ⲡⲉ ⲡⲁⲓ ϣⲑⲟⲣⲧⲉⲣ ⲉⲧϧⲉⲛ ⲧⲁⲓ ⲡⲟⲗⲓⲥ ⲙ̄ⲫⲟⲟⲩ ⲉⲃⲟⲗϩⲓⲧⲉⲛ ⲧⲁⲓⲥϩⲓⲙⲓ +
4162	Ⲉ̄ⲧⲁⲥⲛⲁⲩ ⲉ̀ⲣⲟϥ ⲛ̄ϫⲉ ⲣⲱⲙⲁⲛⲛⲁ ⲉϥⲥⲁϫⲓ ⲛⲉⲙⲏⲓ ⲁⲥϭⲟϫⲓ ⲁⲥⲁ̀ⲙⲟⲛⲓ ⲙ̄ⲙⲟϥ + ⲡⲉϫⲁⲥ ⲛⲁϥ ϫⲉ ⲱ ⲡⲓⲙⲁⲅⲟⲥ +
4163	ⲁⲩϫⲓⲙⲓ ⲛ̄ⲡⲉⲕⲙⲉⲧⲣⲉϥⲉⲣϩⲓⲕ + ⲉⲑⲃⲏⲧⲕ ⲅⲁⲣ & ⲧⲁⲛⲟⲩϯ ϩⲉⲛⲥ ⲥⲁⲃⲟⲗ ⲙ̄ⲙⲟⲓ +
4164	Ⲟⲩⲟϩ ⲁⲥϯ ⲛⲁϥ ⲛⲟⲩϣⲉⲛⲕⲟⲩⲣ ⲉⲥϫⲱ ⲙ̄ⲙⲟⲥ + ⲡⲓⲃⲱⲕ ⲉⲧϩⲱⲟⲩ ⲉ̄ⲧⲁⲕⲓ̄ ϯⲛⲟⲩ € ⲥⲱⲃⲓ ⲙ̄ⲙⲟⲓ + ⲉ̃ⲕⲣⲁϣⲓ ⲉϫⲉⲛ ⲫⲏ
4165	ⲉⲧⲁϥϣⲱⲡⲓ ⲙⲡⲁϣⲏⲣⲓ + ⲉⲕϫⲱ MMOC ϫⲉ ⲟⲩ ⲱ̄ ⲡⲓⲃⲱⲕ ⲛⲁⲧϣⲁⲩ +
4166	Ⲉⲧⲁϥⲥⲱⲧⲉⲙ € ⲛⲁⲓ ⲛ̄ϫⲉ ⲓ︦ⲱ︦ⲁ︦ ⲛ̄ⲧⲟⲧⲥ ⲛ̄ⲣⲱⲙⲁⲛⲛⲁ + ⲁϥϣⲉ ⲉϧⲟⲩⲛ ⲉ̄ ϯⲥⲉⲓ̄ⲱⲟⲩⲛⲓ +
4167	Nine leaves (ci 2) missing.
4168	ϫⲛⲱⲟⲩ ϫⲉ ⲱⲣⲕ ⲛⲏⲓ ⲛϯⲛⲓϣϯ ⲛⲁⲣⲧⲉⲙⲓⲥ ϫⲉ ϧⲉⲛ ⲟⲩⲙⲟⲩ ⲛⲉⲙ ⲟⲩⲱⲛϧ ⲧⲉⲧⲉⲛⲛⲁⲓ̄ⲣⲓ ⲛⲉⲙⲏⲓ + ⲟⲩⲟϩ THaTaMwTER
4169	ⲛ̄ⲑⲱⲟⲩ ⲇⲉ ⲁⲩⲱⲣⲕ ⲛⲁϥ + ϫⲉ ⲧⲉⲛⲛⲁⲟⲩϩⲓ ⲉⲣⲁⲧⲉⲛ ⲛⲉⲙⲁⲕ ϧⲉⲛ ϩⲱⲃ ⲛⲓⲃⲉⲛ + ⲟⲩⲟϩ ⲁϥⲧⲁⲙⲱⲟⲩ é ⲟⲩⲛⲓϣϯ ⲙ̃ⲫⲟⲅ‐
4170	ⲅⲟⲥ ⲛ̄ⲡⲟⲩⲃ ⲉϥϫⲱ ⲙ̄ⲙⲟⲥ »
4171	ⲓ ⲁⲛⲛⲁⲣⲟⲩ MS. 2 sic: perhaps a corruption of ⲫⲟⲣⲧⲟⲥ.
4172	into the bath-house alone to bathe. And 1 went with him, having the utensils! in my hand and waiting on
4173	him. And straightway, when Ⲡⲉ had entered in before me, the demon strangled him.
4174	And when his servants knew of it, they came forth weeping and saying: “ What shall we do ? For our lord
4175	is dead.” And when Romanna heard it, she cast her mantle upon the ground and tare the hair of her head,
4176	saying: “Woe is me, wretched that I am! {What shall I do henceforward ? With what face shall I look
4177	upon the face of Dioscorides 7 Or how shall I answer him, miserable that I am ? But as for him, if he shall
4178	hear that his son is dead, he too will die. For my lord Domnus was his only son. Ⲟ great Artemis, help;
4179	that life may return unto this youth through thy power. For we know all, both men and women of Ephesus,
4180	that it is thou who reignest over all. \| beseech thee raise up thy servant Domnus.” And she kept tearing the
4181	hair of her head from the third hour of the day unto the ninth hour. And there was no life in the youth.
4182	ϯⲛⲟⲩ there was a great multitude assembled because of the lad, some lamenting for the boy, and others
4183	wondering at Romanna and the way she acted in her grief. And when John was come forth from *the stoke-
4184	hole, he said to me: “Prochorus, my son, what is this tumult in the city today by reason of this woman ?”
4185	But when Romanna saw him speaking with me, she rushed (upon him) and seized him, and said to him:
4186	“(0 wizard, thy sorceries are revealed! For because of thee my goddess hath withdrawn herself from me.”
4187	And she dealt him a buffet, saying: Ⲟ wicked slave, that art come now to mock me! Dost thou rejoice
4188	over that which hath befallen my son ? What sayest thou, O worthless slave 7”
4189	When John had heard these things from Romanna, he departed into the bath-house.
4190	[John restores the boy to life: Romanna, Dioscorides and others are consequently converted. A demon takes the form of
4191	an imperial official commissioned to arrest John and Prochorus, and bribes two of the city guards to aid him.]
4192	(The demon said) *unto them: “Swear to me by the great Artemis that in death and in life ye will work
4193	with me, and I will show you.” And they sware unto him: “We will stand by thee in all things.” And he
4194	showed them a great load? of gold, saying: “My comrades, do your utmost, and, lo, I these (monies) I have
4195	1 i.e. the appliances used in bathing. with ⲟⲓ Ar. ‘a false appearance. ..of many purses
4196	2 Eth. ‘something which was like unto a large purse filled filled with dinars.’
4197	31
4198	ⲡ︦]
4199	ⲭ (ra)
4200	ϫ (ⲧ︦ⲗ︦ⲁ︦)
4201	*p. 310
4202	ϯ( p. 44)
4203	*p.311
4204	ϯ.. ⲣ. 236)
4205	*p. 312
4206	*p. 331 (=B.,
4207	p. 244; L., ⲣ.
4208	481.)
page 92
4209	ϫⲩⲗⲃ
4210	X TAD?
4211	*p.332
4212	t (=B., p. 245)
4213	“Pp. 333
4214	ⲣ. 334
4215	ϯ.. p. 246)
4216	“p. 335
4217	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
4218	Ϫⲉ ⲛⲁϣⲫⲏⲣ ⲁ̀ⲣⲓⲁⲅⲟⲛⲓⲍⲉⲥⲑⲉ ⲟⲩⲟϩ ⲓⲥ ⲛⲁⲓ ⲁⲓⲥⲉⲃⲧⲱⲧⲟⲩ ⲛⲱⲧⲉⲛ ϧⲁ ⲡⲉⲧⲉⲛⲣⲓⲥⲓ +
4219	Howor ⲇⲉ ⲡⲉϫⲱⲟⲩ ⲛⲁϥ + ϫⲉ ⲙⲁⲧⲁⲙⲟⲛ ⲉ̃ ⲡⲉⲕϩⲱⲃ + ⲟⲩⲟϩ ⲁ̀ⲣⲓⲁⲧⲣⲱⲟⲩϣ ⲛⲁⲕ =»
4220	Ⲡⲉϫⲁϥ ⲛⲱⲟⲩ ϫⲉ ⲁⲛⲟⲕ ba ⲡⲓⲉ̄ⲃⲓⲏⲛ + ⲁ̀ⲛⲟⲕ ⲟⲩⲣⲉⲙⲧⲕⲉⲥⲁⲣⲓⲁ̀ ⲛ̄ⲧⲉ ⲧⲕⲁⲡⲡⲁⲇⲟⲕⲓⲁ̀ ⲛ̄ⲧⲉ ϯⲡⲁⲗⲉⲥⲧⲓⲛⲏⲓ ⲁ̀ⲛⲟⲕ
4221	ⲟⲩⲃⲟⲏⲑⲟⲥ + AROMENTAPHCIOC ⲉⲧ ⲁⲩϯ ⲛⲏⲓ ⲛⲣⲱⲙⲓ ⲃ︦ ⲙ̄ⲙⲁⲅⲟⲥ ⲉ̀ⲃⲟⲗϧⲉⲛ ⲓⲗ︦ⲏ︦ⲙ︦ + ⲫⲣⲁⲛ ⲛⲟⲩⲁⲓ ⲙ̃ ⲙⲱⲟⲩ ⲡⲉ
4222	ⲓⲱⲁⲛⲛⲏⲥ + ⲟⲩⲟϩ ⲫⲣⲁⲛ ⲙ̃ⲡⲓⲕⲉⲟⲩⲁⲓ ⲡⲉ ⲡⲣⲟⲭⲱⲣⲟⲥ +
4223	Ⲁⲛⲟⲕ ⲇⲉ ⲉⲧⲁⲓϭⲓⲧⲟⲩ ⲁⲓϩⲓⲧⲟⲩ ⲉ ⲡⲓϣⲧⲉⲕⲟ + ⲟⲩⲟϩ ϧⲉⲛ ⲡⲓⲙⲁϩ ⲇ︦ ⲛⲉϩⲟⲟⲩ + ⲁϥϣⲓⲛⲓ ⲛ̄ⲥⲱⲟⲩ ⲛ̄ϫⲉ ⲡⲓⲁⲣⲭⲱⲛ +
4224	ⲟⲩⲟϩ ϫⲉ ⲁⲩⲟⲩⲱⲛϩ ⲉ̃ⲃⲟⲗ + ⲉ̃ⲁⲩⲓ̄ⲣⲓ ⲛ̄ϩⲁⲛϩⲃⲏⲟⲩⲓ̄ ⲉⲩϩⲱⲟⲩ ⲟⲩⲟϩ ⲉⲩⲧⲁⲕⲏⲟⲩⲧ +
4225	Ⲟⲩⲟϩ ⲉⲧⲁ ⲡⲓⲁⲣⲭⲱⲛ ⲛⲟⲩ € ⲡⲁϣⲁⲓ ⲛⲛⲟⲩⲡⲉⲧϩⲱⲟⲩ + ⲛⲁⲓ ET ⲁⲩⲟⲩⲱⲛϩ ⲉ̃ⲃⲟⲗ ⲁϥⲟⲩⲟⲣⲡⲟⲩ ⲟⲛ € ⲡⲓϣⲧⲉⲕⲟ + ϫⲉⲭⲁⲥ
4226	ϩⲓⲧⲉⲛ ⲧⲉϥϫⲓⲛⲉⲣⲉ̃ⲝⲉⲧⲁⲍⲓ(ⲛ) ⲙⲙⲱⲟⲩ + ⲉϥⲉⲉⲙⲓ ϧⲉⲛ ⲟⲩⲧⲁϫⲣⲟ ⲉⲑⲃⲉ ⲛⲟⲩϩⲃⲏⲟⲩⲓ ⲉⲧϩⲱⲟⲩ ⲉⲧⲟⲩⲓ̄ⲣⲓ ⲙ̄ⲙⲱⲟⲩ +
4227	Ⲥ̄ⲧⲁⲓⲟⲗⲟⲩ ⲟⲩⲛ ϫⲉ ⲛ̄ⲧⲁϩⲓⲧⲟⲩ ⲉ̄ ⲡⲓϣⲧⲉⲕⲟ ⲁⲩⲫⲱⲧ ⲉⲃⲟⲗϧⲉⲛ ⲛⲁϫⲓϫ ϩⲓⲧⲉⲛ ⲟⲩⲙⲁⲅⲓⲁ ⲉⲥϩⲱⲟⲩ ⲟⲩⲟϩ ⲉⲧⲁⲓⲧⲁⲙⲉ
4228	ⲫⲏ ⲉⲧⲭⲏ ϩⲓϫⲱⲓ € ⲡⲓϩⲱⲃ +
4229	ⲉⲧⲁϥϣⲉⲛϩⲏⲧ ϧⲁⲣⲟⲓ ⲡⲉϫⲁϥ ⲡⲏⲓ + ϫⲉ ϩⲱⲗ ⲱ̄ ⲡⲓⲉⲃⲓⲏⲛ ⲛ̄ⲧⲉⲕⲕⲱϯ ⲛ̄ⲥⲱⲟⲩ + ⲉ̃ϣⲱⲡ ⲇⲉ ⲛ̃ⲧⲉⲕϣⲧⲉⲙⲉⲛⲟⲩ ϩⲁⲣⲟⲓ
4230	ⲭⲛⲁⲙⲟⲩ ⲛⲕⲁⲕⲱⲥ + ⲟⲩⲟϩ ⲉϣⲱⲡ ⲛⲧⲉⲕϣⲧⲉⲙϫⲉⲙⲟⲩ ⲙ̃ⲡⲉⲣⲕⲟⲧⲕ ϩⲁⲣⲟⲓ ϫⲉ *
4231	ϯⲥⲱⲟⲩⲛ ⲅⲁⲣ ⲙ̃ⲡϫⲱⲛⲧ ⲙⲡⲓⲁⲣⲭⲱⲛ ⲉ̀ϧⲟⲩⲛ ⲉ̀ⲣⲟⲓ + ⲟⲩⲟϩ ⲛⲁϥⲧⲁⲙⲟ ⲙ̄ⲙⲱⲟⲩ € ⲟⲩϭⲓⲥⲓ ⲛ̄ⲛⲟⲩⲃ ⲙ̃̄ⲫⲁⲛⲧⲁⲥⲓⲁ̃ + ⲉϥϫⲱ
4232	ⲙⲙⲟⲥ +
4233	Ϫⲉ ⲁⲓⲥⲱⲧⲉⲙ ⲉ̀ⲃⲟⲗϩⲓⲧⲉⲛ ⲟⲩⲙⲏϣ ⲛⲣⲱⲙⲓ ϫⲉ ⲥⲉⲭⲏ ϧⲉⲡ ⲡⲁⲓ ⲙⲱⲓⲧ + ⲟⲩⲟϩ ⲉⲑⲃⲉ ⲫⲁⲓ asf € ⲧⲁⲓ ⲡⲟⲗⲓⲥ + ⲟⲩⲟϩ
4234	ⲛⲁϥⲣⲓⲙⲓ ⲡⲉ ⲉϥϫⲱ ⲙ̄ⲙⲟⲥ + ϫⲉ ⲧⲁⲥϩⲓⲙⲓ ⲛⲉⲙ ⲛⲁϣⲏⲣⲓ + ⲛⲉⲙ ⲡⲁⲡⲁⲏⲓ ⲁⲓⲭⲁⲩ ⲛ̄ⲥⲱⲓ + ⲟⲩⲟϩ ⲓⲥ ϩⲏⲡⲡⲉ ϯⲛⲟⲩ
4235	ϯⲥⲟⲣⲉⲙ ϧⲉⲛ ⲡⲁⲓ ⲕⲁϩⲓ ⲛϣⲉⲙⲙⲟ +
4236	Ⲁⲗⲗⲁ ϯϩⲑⲏⲧⲉⲛ ⲛⲁϣⲫⲏⲣ ⲉⲑⲛⲁⲛⲉⲩ + ϣⲉⲛϩⲏⲧ ϧⲁ ⲧⲁⲙⲉⲧϣⲉⲙⲙⲟ + ⲟⲩⲟϩ ⲡⲉϫⲱⲟⲩ ⲛⲁϥ ⲛ̄ϫⲉ ⲛⲓⲧⲁⲝⲓⲱⲧⲏⲥ +
4237	Ϫⲉ ⲙ̃ⲡⲉⲣϣⲑⲟⲣⲧⲉⲣ ⲡⲉⲛϣⲫⲏⲣ ϩⲁⲣⲁ ⲣⲱ ⲟⲩⲟⲛ (ⲛⲓ)ⲙⲁⲅⲟⲥ ⲙ̃ⲡⲁⲓ ⲙⲁ + ⲡⲉϫⲁϥ ⲛⲱⲟⲩ ϫⲉ ⲥⲉ ⲁⲗⲗⲁ ϯⲉⲣϩⲟϯ
4238	ⲙⲏⲡⲱⲥ ⲛ̄ⲧⲟⲩⲫⲱⲧ ⲉⲃⲟⲗϧⲉⲛ ⲡⲁⲓ ⲙⲁ ϩⲓⲧⲉⲛ ⲧⲟⲩⲓ̄ⲟⲡⲏ ⲉⲧϩⲱⲟⲩ ⲉⲧⲉ ϯⲙⲉⲧⲙⲁⲅⲟⲥ ⲧⲉ +
4239	Ⲁⲗⲗⲁ ⲫⲁⲓ ⲁ̀ⲣⲓⲧϥ ⲛⲁϣⲫⲏⲣ ⲉⲑⲛⲁⲛⲉⲩ ϩⲓⲧⲟⲩ ⲉϧⲟⲩⲛ € ⲟⲩⲙⲁ ⲙ̃ⲡⲉⲣⲭⲁ ⲣⲱⲙⲓ EMT ⲛ̄ⲧⲉⲧⲉⲛϧⲟⲑⲃⲟⲩ ⲛ̄ϭⲓⲟⲩⲓ̄ +
4240	ⲛⲧⲉⲧⲉⲛϭⲓ ⲛ̄ⲛⲁⲓ ⲭⲣⲏⲙⲁ + €T ⲁⲓⲉⲛⲟⲩ ⲛⲉⲙⲏⲓ ⲉⲃⲟⲗ
4241	ⲛⲑⲱⲟⲩ ⲇⲉ ⲡⲉϫⲱⲟⲩ ⲛⲁϥ + ϫⲉ ⲥⲉⲣⲛⲟϥⲣⲓ ⲛⲁⲕ ⲡ̄ϩⲟⲩⲟ̃ ⲁⲩϣⲁⲛⲧⲁϩⲱⲟⲩ ⲛ̄ⲧⲉⲕϭⲓⲧⲟⲩ ⲉ̄ ⲧⲉⲕⲡⲁⲧⲣⲓⲥ ⲉⲡⲓⲇⲏ
4242	ⲁⲩϣⲁⲛⲙⲟⲩ ⲉⲕⲛⲁϣϩⲱⲗ ⲉ̄ ⲧⲉⲕⲡⲟⲗⲓⲥ ⲛⲁϣ ⲛ̄ⲣⲏϯ
4243	1 Both Arabic and Eth. have ‘Palestine’ alone. ⲧⲕⲁⲡ‐ 3 Added (first hand) above the line.
4244	ⲡⲁⲇⲟⲕⲓⲁ is probably a gloss added by way of hopeful % Heading (for beginning of the eighteenth quire) ⲓ︦ⲏ︦
4245	suggestion and subsequently admitted into the text. Fc (Ornament) ⲑ︦ⲩ︦ TAe.
4246	2 Heading (for end of the seventeenth quire) +Aa ⲓ︦ⲩ︦
4247	(Ornament) ⲭ︦ⲩ︦ ⲓ︦ⲍ︦.
4248	prepared for you in return for your pains.” And they said unto him: “Show us thy business and be not
4249	anxious.” He said unto them: “I, poor wretch, am a man of Caesarea in Cappadocia in Palestine (sz). I am
4250	an adjutant of a comentaresius, and there were delivered unto me two men, wizards, from Jerusalem: the
4251	name of the one was john, and the name of the other was Prochorus. Now I cast them into the prison.
4252	And on the fourth day the archon asked for ⲉⲓϯ and, lo, they were shown to have wrought wicked and
4253	harmful deeds. And when the archon saw the multitude of their evil deeds which were manifested, he sent them
4254	again to the prison, that by examination of them he might know of a certainty concerning the evil deeds which
4255	they had committed. Now when \| had removed them to cast them *into the prison, they escaped out of my
4256	hands by wicked sorcery. And when I informed him who was over me of the matter, being vexed with me
4257	he said: ‘Depart, wretched man, and seek after them. If thou dost not bring them to me, thou shalt die
4258	miserably ; and if thou dost not find them, do not return to me. For 1 know the wrath of the archon against
4259	me.”” And he was showing them the semblance of a pile of gold, saying: Ⲓ have heard from a number of men
4260	that they are in this region, and for this cause I am come to this city.” And he began to weep, “saying: “My
4261	wife and my children and they of my house—I have left them behind me, and lo, now \| wander in this strange
4262	land. But consider us, my good comrades, and take pity on my condition as a stranger.” And the guards
4263	said unto him: “ Be not troubled, comrade. Only, are the wizards in this place Ⲏⲉ said unto them: “ Yea;
4264	but I fear lest perchance they escape from this place by reason of their wicked art, that is, sorcery. But do”
4265	thus, my good comrades. Cast them into some place and let no man know it, that ye may slay them secretly
4266	and receive these {monies “which ⲓ have brought away with me.”
4267	But they said unto him: “It is much better for thee if they be taken, that thou mayest bring them to thy
4268	country ; for if they be killed, how wilt thou return to thy city Ⲃⲱ he said unto them: “Slay them, my
4269	32
page 93
4270	THE APOCRYPHAL ACTS OF THE APOSTLES
4271	ⲛⲑⲟϥ ⲇⲉ ⲡⲉϫⲁϥ ⲛⲱⲟⲩ ϫⲉ ϧⲟⲑⲃⲟⲩ ⲛⲁϣⲫⲉⲣ ⲉⲑⲛⲁⲛⲉⲩ + ⲟⲩⲟϩ ϯⲟⲩⲱϣ ⲁⲛ ⲉ̄ ⲛⲁⲩ ⲉ̄ ⲧⲁⲡⲟⲗⲓⲥ ϣⲁ ⲉⲡⲉϩ + ⲟⲩⲇⲉ
4272	€ ⲉⲣⲑⲉⲱⲣⲓⲛ ⲙ̄ⲙⲟⲥ ⲛⲕⲉⲥⲟⲡ +
4273	Ⲛⲉⲁⲩⲥⲉⲙⲛⲏⲧⲥ ⲛⲉⲙⲁϥ ⲉ̄ ϧⲟⲑⲃⲟⲩ ⲟⲩⲟϩ ⲉ̄ ϭⲓ ⲛⲧⲟⲧϥ ⲛ̄ϯ ⲫⲁⲛⲧⲁⲥⲓⲁ ⲛ̄ⲧⲉ ⲛⲓⲭⲣⲏⲙⲁ +
4274	Ⲁϥⲉⲓ ⲟⲩⲛ ⲛ̄ϫⲉ ⲡⲓⲁⲅⲓⲟⲥ Twa ϧⲉⲛ ⲡⲓⲡ︦ⲛ︦ⲁ︦ + ⲉ̄ ⲫⲏ ⲉ̀ⲧⲉ ⲡⲓⲡ︦ⲛ︦ⲁ︦ ⲉⲧϩⲱⲟⲩ ⲓ̄ⲣⲓ ⲙ̄ⲙⲟϥ +
4275	Ⲟⲩⲟϩ ⲡⲉϫⲁϥ ⲛⲏⲓ ϫⲉ ⲡⲁϣⲏⲣⲓ ⲡⲣⲟⲭⲱⲣⲟⲥ ϯⲟⲩⲱϣ ⲉⲑⲣⲉⲕⲉⲙⲓ + ⲟⲩⲟϩ ⲛ̄ⲧⲉⲕⲥⲉⲃⲧⲉ ⲧⲉⲕⲯⲩⲭⲏ ⲉ ϩⲁⲛⲡⲓⲣⲁⲥ‐
4276	ⲙⲟⲥ ϫⲉ ⲡⲓⲇⲉⲙⲱⲛ ⲫⲏ ⲉⲧϧⲉⲛ ⲡⲓⲉⲣⲫⲉⲓ ⲛ̄ⲧⲉ ϯⲁⲣⲧⲉⲙⲓⲥ + ⲓⲥ ϩⲏⲡⲡⲉ ϥⲕⲓⲙ € ⲟⲩϣⲱϣ + ⲛⲉⲙ ⲟⲩⲛⲓϣϯ ⲛⲑⲗⲩⲯⲓⲥ
4277	ⲃⲁⲣⲟⲛ +
4278	IC ϩⲏⲡⲡⲉ ⲅⲁⲣ ⲁϥⲧⲟⲩⲛⲟⲥ ⲃ̄ ϧⲉⲛ ⲛⲓⲧⲁⲝⲓⲱ̀ⲧⲏⲥ ⲉϫⲱⲛ + ⲉⲁϥϫⲱ ⲉⲣⲱⲟⲩ ⲛϩⲁⲛⲡⲉⲧϩⲱⲟⲩ ⲉⲑⲃⲏⲧⲉⲛ + ⲟⲩⲟϩ ⲁϥⲧⲁⲙⲟⲓ
4279	ⲛ̄ϫⲉ ⲓ︦ⲏ︦ⲥ︦ ⲡⲁⲛⲟⲩϯ € ϩⲱⲃ ⲛⲓⲃⲉⲛ ⲉ̄ⲧ ⲁ ⲡⲓⲇⲉⲙⲱⲛ ϫⲟⲧⲟⲩ ϧⲁⲣⲟⲛ + ⲧⲁϫⲣⲟ ⲛ̄ϩⲏⲧ ⲟⲩⲛ ⲡⲁϣⲏⲣⲓ ⲡⲣⲟⲭⲱⲣⲟⲥ + ⲟⲩⲟϩ
4280	ⲛ̄ⲧⲉⲕⲥⲉⲃⲧⲱⲧⲕ ⲛⲁϩⲣⲉⲛ ⲛⲁⲓ +
4281	Ⲛⲁⲓ ⲟⲩⲛ ⲉϥϫⲱ ⲙ̄ⲙⲱⲟⲩ ⲛⲏⲓ ⲛ̄ϫⲉ ⲓⲱⲁⲛⲛⲏⲥ ⲉ ⲟⲩⲟϩ a ⲡⲓⲣⲱⲙⲓ ⲃ︦ ⲓ̄ ⲛⲁⲛ ⲉ̀ϩⲁⲛⲉ̃ⲃⲟⲗϧⲉ(ⲛ) ϯⲧⲁⲝⲓⲥ ⲁⲩⲁⲙⲟⲛⲓ
4282	ⲙⲙⲟⲛ >
4283	ⲇⲓⲟⲥⲕⲟⲣⲓⲧⲏⲥ ⲇⲉ ⲛⲁϥ AMAT ⲁⲛ ⲡⲉ ⲙ̃ⲡⲓⲛⲁⲩ ⲉⲧⲉⲙⲙⲁⲩ + ⲁⲗⲗⲁ ⲉⲧⲁϥϩⲱⲗ € ⲡⲉϥⲏⲓ + ⲉⲑⲃⲉ ϩⲁⲛϩⲃⲏⲟⲩⲓ̃
4284	ⲛ̄ⲇⲏⲙⲟⲥⲓⲟ(ⲛ) +
4285	Ⲓⲱⲁⲛⲛⲏⲥ ⲇⲉ ⲡⲉϫⲁϥ ⲛⲱⲟⲩ ϫⲉ ϩⲓⲧⲉⲛ ⲁϣ ⲛⲉⲧⲓⲁ ⲉ̄ⲧⲉⲧⲉ(ⲛ)ⲓ̄ⲣⲓ ⲙ̄ⲫⲁⲓ + ⲛ̄ⲑⲱⲟⲩ ⲇⲉ ⲡⲉϫⲱⲟⲩ + ϫⲉ ⲉⲑⲃⲉ ⲟⲩⲓ̄ⲟⲡⲏ
4286	ⲉⲥϩⲱⲟⲩ : ⲉⲧⲉ ϯⲙⲉⲧⲙⲁⲅⲟⲥ ⲧⲉ
4287	Ⲓⲱⲁⲛⲛⲏⲥ ⲇⲉ ⲡⲉϫⲁϥ ϫⲉ ⲟⲩⲟϩ ⲛⲓⲙ ⲉⲧⲉⲣⲕⲁⲧⲏⲅⲟⲣⲓ (ⲛ) ϧⲁⲣⲟⲛ ⲉⲑⲃⲉ ⲛⲁⲓ +
4288	Ⲛⲑⲱⲟⲩ ⲇⲉ ⲡⲉϫⲱⲟⲩ ⲛ̄ ⲓ︦ⲱ︦ⲁ︦ ϫⲉ (ⲧⲉ)ⲛⲡⲁⲟⲗⲑⲏⲡⲟⲩ € ⲡⲓϣⲧⲉⲕⲟ + ϣⲁ ⲧⲉⲧⲉⲛⲫⲟϩ ⲉ̄ ⲡⲉⲧⲉ(ⲛ)ⲕⲁⲧⲏⲅⲟⲣⲟⲥ +
4289	Ⲓⲱⲁⲛⲛⲏⲥ ⲇⲉ ⲡⲉϫⲁϥ ⲛⲱⲟⲩ ϫⲉ AMON ϣϫⲟⲙ ⲙⲙⲱⲧⲉⲛ € ϭⲓⲧⲧⲉⲛ ⲛ̄ϫⲟⲛⲥ ⲉϣⲱⲡ AMON ⲛⲧⲱⲧⲉⲛ ⲙ̄ⲙⲁⲩ ⲛ̄ⲛⲉⲛ‐
4290	ⲕⲁⲧⲏⲅⲟⲣⲟⲥ + ⲙ̃ⲡⲉⲙⲑⲟ ⲙ̃ⲡⲉⲛϩⲟ ⲓ̄ⲉ︦ ⲟⲩ ⲉ̃ⲫⲗⲏⲟⲩ ⲡⲉ ⲡⲉⲧⲉ(ⲛ)ϩⲱⲃ + ⲉⲧϣⲟⲩⲓⲧ + ⲛⲑⲱⲟⲩ ⲇⲉ ϫⲁⲩϯⲕⲟⲩⲣ ⲛ̄ⲓⲱⲁⲛ‐
4291	ⲛⲏⲥ +
4292	Ⲟⲩⲟϩ ϧⲉⲛ ⲡϫⲓⲛⲑⲣⲟⲩⲥⲱⲕ ⲙ̃ⲙⲟ(ⲛ) + ⲙ̃ⲡⲟⲩⲟⲗⲧⲉⲛ ⲉϧⲟⲩⲛ € ⲡⲓϣⲧⲉⲕⲟ + ⲁⲗⲗⲁ ⲁⲩⲟⲗⲧⲉⲛ ⲉ̄ ⲟⲩⲏⲓ ⲙⲙⲁⲩⲁⲧⲉⲛ + ϩⲱⲥ‐
4293	ⲇⲉ ϫⲉ ⲉⲩⲛⲁϧⲱⲧⲉⲃ Amon + ⲡⲣⲟⲥ ⲡⲓⲣⲏϯ ⲉⲧⲁϥⲭⲁ ⲡⲓϩⲱⲃ ⲛⲱⲟⲩ ⲉϧⲣⲏⲓ + ⲛ̄ϫⲉ ⲡⲓⲇⲉⲙⲱⲛ ⲉⲧϩⲱⲟⲩ +
4294	Ⲣⲱⲙⲁⲛⲛⲁ ⲇⲉ ⲁⲥⲟⲗⲡⲓϣⲓⲡⲓ ⲛ̄ⲇⲓⲟⲥⲕⲟⲣⲓⲧⲏⲥ + ⲉⲧⲁϥⲥⲱⲧⲉⲙ ⲟⲩⲛ ⲛ̄ϫⲉ ⲫⲏ ⲉⲧⲉⲙⲙⲁⲩ + ⲁϥⲧⲱⲛϥ ϧⲉⲛ ⲟⲩⲭⲱⲗⲉⲙ +
4295	ⲁϥⲓ̄ ⲁϥⲭⲁ ⲛⲟⲛ ⲉⲃⲟⲗ +
4296	Ⲟⲩⲟϩ ϩⲁⲛⲥⲁϫⲓ ⲉⲩⲛⲁϣⲧ ⲁϥϫⲟⲧⲟⲩ ⲛ̄ⲛⲓⲧⲁⲝⲓⲱⲧⲏⲥ ⲉϥϫⲱ ⲙ̃ⲙⲟⲥ ⲛⲱⲟⲩ + ϫⲉ ⲥⲧⲟⲓ ⲛⲱⲧⲉⲛ ⲁⲛ € ϩⲓ ϩⲗⲓ ⲛ̄ⲣⲱⲙⲓ
4297	ⲉ̃ⲣⲟⲩⲛ ⲙ̃ⲡⲟⲩϣⲟϣⲟⲩ ⲟⲩⲟϩ ϥϣⲟⲡ ⲁⲛ ⲛ̄ϫⲉ ⲫⲏ ⲉⲧⲉⲣⲕⲁⲧⲏⲅⲟⲣⲓⲛ ϧⲁⲣⲱⲟⲩ ⲙ̃ⲡⲉⲙⲑⲟ ⲉⲃⲟⲗ ⲙⲡⲟⲩϩⲟ + ⲛ̄ϩⲟⲩⲟ
4298	..ϫⲉ ⲥⲉ ϧⲉⲛ ⲡⲓϣⲧⲉⲕⲟ ⲁⲛ ⲉⲑⲟⲩⲟⲛϩ ⲉ̄ⲃⲟⲗ + ⲁⲗⲗⲁ ϧⲉⲛ ⲟⲩⲏⲓ ⲉϥϩⲏⲡ > ϩⲱⲥⲧⲉ ⲉⲑⲣⲉⲧⲉⲛⲥⲟϭⲛⲓ ⲉⲣⲱⲟⲩ ⲛ̄ⲕⲁⲕⲱⲥ +
4299	Ic ⲛⲁⲓ ⲣⲱⲙⲓ ⲟⲩⲛ ϧⲉⲛ ⲡⲁⲏⲓ + ⲉϣⲱⲡ ⲉⲟⲩⲟⲛ ⲟⲩⲁⲓ ⲉⲣⲕⲁⲧⲏⲅⲟⲣⲓⲛ ϧⲁⲣⲱⲟⲩ + ⲙⲁⲣⲉϥⲓ̄ ⲛ̄ⲧⲉϥⲟ̄ⲗⲟⲩ + ⲟⲩⲟϩ ⲛⲥⲉϯϩⲁⲡ
4300	ⲉ̄ⲣⲱⲟⲩ ⲕⲁⲧⲁ ⲡⲓⲛⲟⲙⲟⲥ ⲟⲩⲟϩ ⲁϥⲟⲗⲧⲉⲛ € ⲡⲉϥⲏⲓ ⲛ̄ϫⲉ ⲇⲓⲟⲥⲕⲟⲣⲓ̄ⲧⲏⲥ +
4301	good comrades; and \| do not wish to see my city ever, nor to behold it again.” And they agreed with him to
4302	slay them and to receive at his hand the semblance of money.
4303	Now the holy John knew through the Spirit that which the evil spirit did. And he said to me: “Myson,
4304	Prochorus, I would have thee know and prepare thy *soul for certain trials. For lo the demon who is in the
4305	Temple of Artemis stirreth up reproach and great affliction against us. For, lo, he hath raised up two of
4306	the guards against us, having spoken evil to them concerning us. And Jesus, my God, hath showed me every-
4307	thing which the demon hath spoken against us. Be strong of heart, therefore, my son Prochorus, and
4308	prepare thyself for these things.”
4309	So while John was telling me these things, there came to us the two men who were of the guard, and seized
4310	us. Now Dioscorides was not there at that time, “but was gone to his house on some public business. And
4311	John said unto them: “For what cause do ye this ?”’ And they said: “For an evil art, that is, sorcery.” But
4312	John said: “And whois he who accuses us of these things 7” They said to John: “ We will take you to the prison
4313	until you meet your accuser.” But John said unto them: ⲩⲉ may not take us wrongfully. If ye have not
4314	here our accusers before our faces, why then do ye vainly this idle thing Ⲃⲱ they *dealt John a buffet.
4315	And as they dragged us away, they did not take us into the prison, tbut took us to a house apart, that they
4316	might kill us, even as the evil demon had enjoined upon them. But Romanna made search for Dioscorides.
4317	So when that man heard her, he arose in haste and came and delivered us. And he spake harsh words to the
4318	guards, saying: “It is not lawful for you to imprison any man unaccused and unless he who accuses them
4319	appears face to face with them—much more "since they are not in the public prison, but in a private house,
4320	so that ye may plot evil against them. Behold now, these men (shall be) in my house; and if there is any man
4321	who accuses them, let him come and take them, and let them be judged according to the law.” And Dioscorides
4322	took us to his house.
4323	33
4324	x TAC
4325	* (VAY)
4326	(TA)
4327	t (=L., ⲣ. 50)
4328	*p-336
4329	*p. 337
4330	“p-338
4331	ϯ (=B., p. 247)
4332	*P. 339
page 94
4333	ϫ (Tmo)
4334	ⲣ̅. 340
4335	ⲣ. 34-
4336	ⲣ. 52; Ⲃ. p.
4337	250)
4338	ϯ. p. 251)
4339	ⲣ. 350
4340	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
4341	Ⲛⲓⲧⲁⲝⲓⲱ̀ⲧⲏⲥ ⲇⲉ ⲡⲉϫⲱⲟⲩ ⲛ̄ⲡⲟⲧⲉ̀ⲣⲏⲟⲩ + ϫⲉ ⲙⲁⲣⲉⲛϩⲱⲗ ⲛ̄ⲧⲉⲛⲓ̄ⲡⲓ ⲛ̄ⲛⲟⲩⲕⲁⲧⲏⲅⲟⲣⲟⲥ ⲙⲡⲁⲓ + ⲟⲩⲟϩ ⲧⲟⲧⲉ ⲉ̃ⲛⲉϫⲉⲙϫⲟⲙ
4342	ⲉ̄ ⲧⲁϩⲟ ⲙ̃ⲡⲓⲇⲓⲕⲉⲟⲛ ⲩ
4343	ⲇⲓⲟⲥⲕⲟⲣⲓⲧⲏⲥ ⲇⲉ ϧⲉⲛ ⲡϫⲓⲛⲑⲣⲉϥⲑⲁϣϥ ⲙⲙⲁⲩⲁⲧϥ ⲉ̄ ⲡⲁⲓ ϩⲱⲃ ⲁϥϣⲱⲡⲓ ⲉϥⲛⲁϣⲧ ⲛⲁϩⲣⲁⲩ +
4344	ATT ⲟⲩⲛ ⲉ̄ ⲡⲓⲙⲁ ⲉⲧ ⲉⲣⲉ ⲡⲓⲇⲉⲙⲱ(ⲛ) *ϩⲉⲙⲥⲓ ⲛ̄ϧⲏⲧϥ + ⲫⲏ ⲉⲧⲟⲩ[ϫⲱ] ⲙ̃ⲙⲟⲥ ⲉ̀ⲣⲟϥ + ϫⲉ ⲟⲩⲉ̀ⲃⲟⲗⲣ[ⲉⲛ] ϯⲧⲁⲝⲓⲥ ⲡⲉ +»
4345	ⲟⲩⲟϩ ϫⲉ ⲟⲩⲃⲟⲏⲑⲟⲥ ⲡⲉ ⲛ̄ⲕⲟⲙⲉⲛⲧⲁⲣⲏⲥⲓⲟⲥ ⲟⲩⲟϩ ⲙ̃ⲡⲟⲩϫⲉⲙϥ ⲁⲩϩⲉⲓ ⲉ̀ϧⲣⲏⲓ € ⲟⲩⲛⲓϣϯ ⲛϩⲏⲃⲓ + ⲛ̄ⲁⲧϣϥⲁⲓ ϧⲁⲣⲟϥ ⲩ
4346	Ⲁⲩϩⲉⲙⲥⲓ ⲉϧⲣⲏⲓ ϧⲉⲛ ⲡⲓⲙⲁ ⲉⲧⲉⲙⲙⲁⲩ ⲉⲩϫⲱ ⲙ̄ⲙⲟⲥ ϫⲉ ⲟⲩⲟⲓ ⲛⲁⲛ + ⲟⲩ ⲡⲉ ⲉ̄ⲧ ⲁⲛ(ⲛⲁ)ⲁⲓϥ ⲡⲁⲓⲣⲱⲙⲓ ⲅⲁⲣ ⲉⲧⲉⲙⲙⲁⲩ
4347	ϥϩⲉⲙⲥⲓ ⲙⲡⲁⲓⲙⲁ ⲁⲛ + ⲟⲩⲟϩ ⲁϥϣⲁ(ⲛ)ϫⲉⲙⲉⲛ ⲛ̄ϫⲉ ⲇⲓⲟⲥⲕⲟⲣⲓⲧⲏⲥ ⲛ̄ϫⲱ ⲛⲕⲉⲣⲏϯ
4348	Ⲟⲩⲣⲱⲙⲓ ⲡⲉ ⲉⲟⲩⲟⲡⲧⲉϥ ⲟⲩⲛⲓϣϯ ⲛⲧⲁϫⲣⲟ + ⲙⲏⲡⲱⲥ ⲛ̄ⲧⲉϥⲓ̄ⲣⲓ ⲛⲁⲛ ⲛⲕⲁⲕⲱⲥ + ⲟⲩⲟϩ ⲛⲁⲩϣⲟⲡ ϧⲉⲛ ⲡⲁⲓⲙⲁ ⲉⲧⲉⲙⲙⲁⲩ
4349	ⲉⲩⲉⲣϩⲏⲃⲓ +
4350	Ⲟⲩⲟϩ ϩⲟⲥⲟⲛ ⲉⲩϫⲱ ⲛ̄ⲡⲁⲓ ⲡⲉⲙ ⲛⲟⲩⲉ̀ⲣⲏⲟⲩ + efi ⲛⲱⲟⲩ ⲛ̄ϫⲉ \|[ⲡⲓⲇⲉⲙⲱⲛ ...
4351	Four leaves (eight pages) missing.
4352	“xe ⲟⲩ ⲡⲉⲧⲁⲩⲁⲓϥ ⲉϥϭⲓ €HOT(N) ⲉ̄ TEpracia ⲛ̄ϯⲙⲉⲧⲙⲁⲅⲟⲥ +
4353	Ⲙⲁⲣⲉⲱⲛ ⲇⲉ ⲁϥⲧⲁⲙⲱⲟⲩ + xe ⲟⲩⲁⲓ ⲉⲃⲟⲗϧⲉⲛ ϯⲧⲁⲝⲓⲥ ⲉ̃ⲁϥⲓ̄ ⲉ̃ⲃⲟⲗϧⲉⲛ ⲧⲟⲩⲡⲁⲧⲣⲓⲥ ⲉϥϣⲓⲛⲓ ⲛ̄ⲥⲱⲟⲩ + ⲛ̄ⲑⲟϥ
4354	ⲁϥⲟⲩⲟⲛϩⲟⲩ ⲉ̃ⲃⲟⲗ ⲙ ⲛⲉⲙ ⲛⲏ ET ⲁⲩⲁⲓⲧⲟⲩ ϧⲉⲛ ⲡⲓⲙⲁ ⲉ̃ⲧⲉⲙⲙⲁⲩ +
4355	Ⲡⲉϫⲱⲟⲩ ⲟⲩⲛ ⲙ̃ⲙⲁⲣⲉⲱⲛ ϫⲉ ⲫⲏ ⲉⲧⲁϥⲓ̀ €T ⲉⲕϫⲱ ⲙ̃ⲙⲟⲥ + ⲉⲑⲃⲏⲧϥ + ⲙⲁⲣⲉϥⲓ̄ ⲛ̄ⲧⲉϥⲧⲁⲙⲟ ⲉ̄ ϯⲙⲉⲑⲙⲏⲓ ⲉⲑⲃⲏⲧⲟⲩ »
4356	Ⲛⲁⲓ ϧⲉ ⲙⲁⲣⲟⲩϩⲓⲧⲟⲩ ⲉ̄ ⲡⲓϣⲧⲉⲕⲟ + ϣⲁⲧⲉ ⲫⲏ ⲉ̀ⲧⲉⲙⲙⲁⲩ ⲓ̄ ⲛⲧⲉϥϫⲉ ϯⲙⲉⲑⲙⲏⲓ ⲧⲏⲣⲥ ⲉⲑⲃⲏⲧⲟⲩ +
4357	Ⲧⲟⲧⲉ ⲁⲩϩⲓⲧⲧⲉⲛ ⲉϧⲟⲩⲛ ⲉ̄ ⲡⲓϣⲧⲉⲕⲟ ⲉⲧⲥⲁϧⲟⲩⲛ ⲉ̃ⲁⲩⲧⲁϫⲣⲟⲛ ⲙ̃ⲡⲉⲇⲏⲥ ⲛⲓⲙⲏϣ ⲇⲉ ⲛⲁⲩⲕⲱϯ ϧⲉⲛ ϯⲡⲟⲗⲓⲥ ⲧⲏⲣⲥ
4358	ⲉⲩϣⲓⲛⲓ ⲛ̄ⲥⲁ ⲫⲏ ⲉⲧⲟⲩⲙⲟⲩϯ ⲉ̀ⲣⲟϥ ϫⲉ ⲟⲩⲉ̀ⲃⲟⲗϧⲉⲛ ϯⲧⲁⲝⲓⲥ ⲡⲉ
4359	Ⲟⲩⲟϩ ⲛⲁⲩϣⲓⲡⲓ ⲛ̄ⲥⲁ ⲫⲁⲓ ϩⲓⲧⲉⲛ ⲡⲓⲕⲩⲣⲓⲝ ⲉ̄ⲧⲉ ⲛⲏ ⲛⲉ ⲉⲧϩⲓⲱⲓϣ + nar ⲇⲉ ϧⲉⲛ ⲡϫⲓⲛ) ⲑ̀ⲣⲟⲩϣⲧⲉⲙϫⲉⲙϥ +
4360	Ⲙⲉⲡⲉⲛⲥⲁ © ⲛⲉϩⲟⲟⲩ + ⲁⲩⲓ̄ ϣⲁ ⲛⲏ ⲉⲧⲑⲏϣ ⲉ̄ ϯⲡⲟⲗⲓⲥ + ⲉⲩϫⲱ ⲙ̄ⲙⲟⲥ + ϫⲉ ⲙ̃ⲡⲉⲛϫⲉⲙ ⲡⲓⲣⲱⲙⲓ + ⲫⲏ ⲉⲧⲉ̀ⲙⲓ ⲉ︦
4361	ϯⲙⲉⲑⲙⲏⲓ ⲉⲑⲃⲉ ⲛⲁⲓ ⲣⲱⲙⲓ +
4362	Ⲛⲓⲁⲣⲭⲱⲛ ⲇⲉ ⲛ̄ⲧⲉ ϯⲡⲟⲗⲓⲥ ⲡⲉϫⲱⲟⲩ ⲛⲱⲟⲩ + ϫⲉ ⲁ̀ⲛⲟⲛ ϫⲉ ⲟⲩⲛ ⲙ̄ⲙⲟⲛ ϣϫⲟⲙ ⲙ̄ⲙⲟⲛ € ⲁ̀ⲙⲟⲛⲓ ⲛϩⲁⲛⲣⲱⲙ ⲛ̄ϣⲉⲙ‐
4363	MO + ϧⲉⲡ ⲡⲓϣⲧⲉⲕⲟ + EPE ⲛⲟⲩⲕⲁⲧⲏⲅⲟⲣⲟⲥ ⲙ̄ⲙⲁⲩ ⲁⲛ ⲛⲧⲟⲩⲉⲣⲕⲁⲧⲏⲅⲟⲣⲓⲛ ϧⲁⲣⲱⲟⲩ ⲉⲅⲅⲣⲁⲫⲟⲥ +
4364	Ⲟⲩⲟϩ ⲁⲩⲟⲩⲱⲣⲡ ⲛ̄ϫⲉ ⲛⲏ ⲉⲧⲁ̀ⲙⲟⲛⲓ ⲛ̄ϯⲡⲟⲗⲓⲥ + ⲁⲩⲭⲁⲛ ⲉ̄ⲃⲟⲗ ⲉ̃ⲁⲩϩⲓⲟⲩⲓ̄ ⲉ̄ⲣⲟⲛ + ⲟⲩⲟϩ ⲁⲩϩⲟ(ⲛ) ϩⲉⲛ...
4365	One leaf (two pages) missing.
4366	1 No corresponding clause in the Ar. or Eth. : the words are clearly an interpolated gloss.
4367	But the guards said to one another: “Let us go and bring hither their accusers (sic), and then we shall be
4368	able to get justice.” Now in dealing with this matter alone, Dioscorides was rough with them. So they went
4369	to the place where the demon *was sitting—he who claimed to be one of the guards and an adjutant of a
4370	comentaresius—, and they did not find him. They fell into great and unendurable lamentation. They sat down
4371	in that place, saying: “ Woe unto us! What shall we do ? For that man is not here, and if Dioscorides shall
4372	find us lying (?)—for he is a man of great power—perchance he may deal hardly with us.” And they were
4373	in that place lamenting.
4374	And while they were so speaking, there came to them (the demon...)
4375	[The demon stirs up the people of Ephesus against John and Prochorus. At the prayer of John the temple of Artemis
4376	falls down and the demon is cast out. The two are now brought before the magistrates of the city accused by a Jew, named
4377	Maredn.]
4378	{And the magistrates said:] *“ What have they done that appertains to the working of sorcery ⁖ And
4379	Maredn declared unto them: “A man of the guard who came from their country seeking them, he gave
4380	information concerning them and the things which they did in that place.” Then they said to Maredn: “Let
4381	the man who came, of whom thou speakest, appear, that he may declare the truth concerning them. As for
4382	these men, let them be cast into the prison until that man appear, to speak the truth concerning them.”
4383	Then they cast us into the inner prison, securing us with fetters. But the multitudes went tabout through
4384	the whole city seeking for him who was called “one of the guards. And they kept seeking for him by means
4385	of heralds, who are those who cry out. And when these could not find him, after three days they (sc. the
4386	people) came to them who governed the city, saying: Ⲛⲉ have not found the man who knoweth the truth
4387	concerning these men.” But the rulers of the city said unto them: “Then we cannot hold strangers in the
4388	prison if their accusers are not here to bring an indictment against them.”
4389	And they who controlled the city sent and let us go, casting us out and commanding [us not to stay in
4390	the city].
4391	[John and Prochorus retire toMarmaredn, but are bidden by Christ to return to Ephesus, whence John should be transported
4392	to the Isle of Patmos. The sufferings and achievements of John are more fully recorded elsewhere.
4393	34
page 95
4394	THE APOCRYPHAL ACTS OF THE APOSTLES
4395	ϫⲉⲣⲣⲏⲓ ϧⲉⲛ ϩ[ⲁ]ⲛⲕⲉⲭⲱⲒⲟⲩⲛⲓ] ϧⲉⲛ ⲟⲩⲛⲓϣϯ ⲛⲗⲟⲅⲟⲥ [ⲡⲉ] ⲉϥⲟⲩⲟϣϥ ⲉⲛϩⲟⲩⲟ ⲉ ⲁⲛϯⲣⲁⲛ ⲉ̄ⲣⲟϥ ϫⲉ ⲕⲁⲙⲁⲧⲓⲕⲏ +
4396	ⲉ̄ⲧⲉ ⲡⲓⲣⲉϥϣⲉⲡϧⲓⲥⲓ ⲡⲉ » 1
4397	Ⲟⲩⲟϩ éxen ⲛⲁⲓ ⲧⲏⲣⲟⲩ ⲉⲑⲛⲏⲟⲩ ⲉϫⲱⲛ ⲧⲉⲛϯⲱⲟⲩ ⲙⲫⲓⲱⲧ + ⲛⲉⲙ ⲡϣⲏⲣⲓ + ⲡⲉⲙ ⲡⲓⲡ︦ⲛ︦ⲁ︦ ⲉⲑⲟⲩⲁⲃ + ϣⲁ ⲉⲡⲉϩ
4398	ⲛ̄ⲧⲉ ⲡⲓⲉ̃ⲡⲉϩ + ⲁ̀ⲙⲏⲛ
4399	ϯⲁⲛⲁⲡⲁⲩⲥⲓⲥ ⲟⲩⲟϩ ϯϫⲓⲛⲟⲩⲱⲧⲉⲃ ⲉ̄ⲃⲟⲗ ⲛ̄ⲧⲉ ⲡⲓⲁⲅⲓⲟⲥ ⲛⲁⲡⲟⲥⲧⲟⲗⲟⲥ ⲟⲩⲟϩ ⲙ̃ⲙⲉⲡⲣⲓⲧ ⲛ̄ⲧⲉ ⲡⲭ︦ⲥ︦
4400	ⲡⲓⲡⲁⲣⲑⲉⲛⲟⲥ ⲟⲩⲟϩ ⲛ̄ⲉⲩⲁⲅⲅⲉⲗⲓⲥⲧⲏⲥ ⲟⲩⲟϩ ⲛ̄ⲑⲉⲟⲗⲟⲅⲟⲥ ⲓⲱⲁⲛⲛⲏⲥ ⲡϣⲏⲣⲓ ⲛⲍⲉⲃⲉⲇⲉⲟⲥ »
4401	ⲉⲧⲁⲥϣⲱⲡⲓ ϧⲉⲛ ⲉⲫⲉⲥⲟⲥ ⲛ̄ⲥⲟⲩ a ⲙ̃ⲡⲓⲁ̀ⲃⲟⲧ ⲧⲱⲙ
4402	DEN ⲟⲩϩⲓⲣⲏⲡⲏ ⲛ̄ⲧⲉ ⲫϯ ⲁ̀ⲙⲏⲛ
4403	Ⲁⲥϣⲱⲡⲓ ⲇⲉ ⲙⲉⲡⲉⲡⲥⲁ ⲑⲣⲉ ⲡⲉⲛϭ︦ⲥ︦ ⲓ︦ⲏ︦ⲥ︦ ⲡ︦ⲭ︦ⲥ︦ ϫⲱⲕ ⲉⲃⲟⲗ ⲛϯⲟⲓⲕⲟⲛⲟⲙⲓⲁ + ⲛ̄ⲧⲉ ⲡⲟⲩϫⲁⲓ ⲙ̃ⲡⲓⲕⲟⲥⲙⲟⲥ ⲧⲏⲣϥ +
4404	ⲛⲧⲉϥϣⲉ ⲛⲁϥ ⲉⲡϣⲱⲓ ⲉ̄ ⲧⲫⲉ ϧⲉⲛ ⲟⲩⲱⲟⲩ + ⲁⲩϣⲱⲡⲓ ⲛ̄ϫⲉ ⲡⲓⲁ̀ⲅⲓⲟⲥ ⲛ̄ⲁⲡⲟⲥⲧⲟⲗⲟⲥ ⲉⲩϩⲓⲱⲓϣ + ⲡⲓⲟⲩⲁⲓ ⲡⲓⲟⲩⲁⲓ ϧⲉⲛ
4405	ⲧⲉϥⲭⲱⲣⲁ ⲉⲧ ⲁ ⲡϭ︦ⲥ︦ ⲑⲁϣⲥ ⲛⲁϥ +
4406	Ⲁⲥⲧⲁϩⲉ ⲡⲓⲁ̀ⲅⲓⲟⲥ ⲓⲱⲁⲛⲛⲏⲥ ⲡϣⲏⲣⲓ ⲛⲍⲉⲃⲉⲇⲉⲟⲥ ⲉ ϩⲓⲱⲓϣ ϧⲉⲛ ϯⲁⲥⲓⲁ ¢
4407	Ⲉⲧⲁϥⲓ̄ ⲟⲩⲛ ⲉ̀ϧⲟⲩⲛ ⲉ ⲉⲫⲉⲥⲟⲥ ⲉ̄ⲧⲉ ⲑⲁⲓ ⲧⲉ ϯⲙⲏⲧⲣⲟⲡⲟⲗⲓⲥ ⲛ̄ⲧⲉ ϯⲁⲥⲓⲁ + ⲛⲁϥϩⲓⲱⲓϣ ⲙⲡⲓⲛⲁϩϯ ⲉ̀ϧⲟⲩⲛ ⲉ̄ ⲡⲉⲡⲟ︦ⲥ︦ ⲓ︦ⲏ︦ⲥ︦
4408	ⲡϭ︦ⲥ︦ + ⲫϯ ⲉⲧⲟⲛϧ ϧⲉⲛ ⲟⲩⲛⲓϣϯ ⲛⲁⲅⲱⲛ + MEM ϩⲁⲛϩⲟϫϩⲉϫ ⲛⲉⲙ ϩⲁⲛϣⲫⲏⲣⲓ ⲉ̃ⲛⲁⲓϣⲱⲟⲩ +
4409	Ⲙⲉⲡⲉⲛⲥⲁ ⲑⲣⲉϥⲉⲣϩⲩⲡⲟⲙⲉⲛⲓ(ⲛ) ⲇⲉ € ϩⲁⲛⲡⲓⲣⲁⲥⲙⲟⲥ ⲉⲩⲟϣ ⲉⲃⲟⲗϩⲓⲧⲟⲧⲟⲩ ⲛ̃ⲛ︦ⲁⲡⲓⲙⲁ ⲉⲧⲉⲙⲙⲁⲩ + ⲉⲑⲃⲉ ϫⲉ ⲛⲁⲩⲗⲟⲃⲓ
4410	ⲡⲉ ϧⲉⲡ ϯⲙⲉⲧϣⲁⲙϣⲉ ⲓ̄ⲇⲱⲗⲟⲛ ⲉϩⲟⲧⲉ ⲡⲕⲉⲓⲥⲉⲡⲓ ⲙ̃ⲫⲣⲏϯ ϩⲱϥ ⲉ̀ⲧⲁϥⲟⲩⲉⲛϩ + ⲫⲁⲓ ⲛⲁⲛ ⲉ̄ⲃⲟⲗ + ⲛ̄ϫⲉ ⲡⲓⲅⲣⲁⲙⲙⲁⲧⲉⲩⲥ
4411	ⲛ̄ⲧⲉ ⲧⲁⲓ ⲡⲟⲗⲓⲥ ⲛ̄ⲟⲩⲱⲧ ⲉⲫⲉⲥⲟⲥ +
4412	Ⲫⲏ ⲉⲧ ⲁⲩⲥⲁⲃⲟⲛ ⲉ̀ⲣⲟϥ ϧⲉⲡ ⲡϫⲱⲙ ⲛ̃ⲛⲓⲡⲣⲁⲝⲓⲥ ⲛ̄ⲧⲉ ⲛⲓⲁⲡⲟⲥⲧⲟⲗⲟⲥ + ⲉϥϣⲟⲩϣⲟⲩ ⲙ̄ⲙⲟϥ € ⲫⲗⲏⲟⲩ + ⲉϥⲉⲣⲇⲏⲙⲟⲅⲟⲣⲓⲛ
4413	ⲉϥϫⲱ ⲙ̄ⲙⲟⲥ +
4414	Ϫⲉ ⲡⲓⲣⲱⲙⲓ ⲛⲓⲣⲉⲙⲉⲫⲉⲥⲟⲥ ⲛⲓⲙ ⲡⲉ ⲉⲧⲉ ⲛϥⲥⲱⲟⲩⲛ ⲁⲛ ⲛⲧⲡⲟⲗⲓⲥ ⲛⲛⲓⲣⲉⲙⲉⲫⲉⲥⲟⲥ ϫⲉ ⲥⲉⲟⲓ ⲛ︦(ⲛ)ⲉⲱ̀ⲕⲉⲣⲟⲥ + ⲛⲣⲉϥϣⲉⲙϣⲓ
4415	ⲛ̄ⲧⲉ ⲡⲓⲉⲣⲫⲉⲓ ⲛⲧⲉ ϯⲛⲓϣϯ ⲛⲁⲣⲧⲉⲙⲓⲥ +
4416	Ⲡⲉⲛⲉⲛⲥⲁ ⲑⲣⲉ ⲓⲱⲁⲛⲛⲏⲥ ⲟⲩⲛ) ⲫⲏ ⲉⲑⲟⲩⲁⲃ ⲛ̄ⲉⲩⲁⲅⲅⲉⲗⲓⲥⲧⲏⲥ + ⲕⲱⲣϥ ⲙⲡⲓⲉⲣⲫⲉⲓ ⲉⲧϭⲁϧⲉⲙ ⲉⲧⲉⲙⲙⲁⲩ ϩⲓⲧⲉⲛ ⲡⲉϥϩⲓⲱⲓϣ +
4417	ⲉⲧⲉ... ⲡⲉ : not in Ar. or Eth. : this again is an inter- 3 Full heading ¥& ⲓ︦ⲥ︦ (Ornament) ⲭ︦ⲥ︦ Tne (first p. of
4418	polated gloss. quire 19).
4419	2 Full heading "ma ⲓ︦ⲩ︦ (Ornament) ⲭ︦ⲩ︦ ix (last ⲣ. of
4420	quire 18). For the script of the opening lines of the text
4421	see Plate XVII ⲃ.
4422	...ⲙⲉ written] “down in other (works) in an exceeding great discourse which we call Kamattke,! that
4423	is to say, The Sufferer.
4424	And for all those things which come upon us we give glory to the Father, and to the Son, and to the Holy
4425	Spirit for ever and ever. Amen.
4426	B. The Death of Saint John.
4427	1The Repose and the Passing-away of the boly Apostle and beloved of Christ, the Virgin and Evangelist
4428	and Divine, John the Son of Zebedee ; the which took place at Ephesus® on the fourth day of the Month Tobi.
4429	In the Peace of God! Amen.
4430	*Now it came to pass, after that Our Lord Jesus the Christ had fulfilled the dispensation of the saving of
4431	the whole world, that He might go up into Heaven in glory, that the holy Apostles were preaching, each in
4432	the country which the Lord appointed for him. It was appointed the holy John, the Son of Zebedee, to preach
4433	in Asia. When therefore he was come to Ephesus, which is the metropolis of Asia, he was preaching faith
4434	toward Our Lord Jesus the Christ, the living God, in “much striving and affliction and with many miracles.
4435	After that he had endured many trials at the hands of the people of that place, because they were frantic
4436	in their worship of idols beyond the rest (of mankind); even as has been declared unto us by the Clerk of
4437	this very city—he of whom we are informed in the Book of the Acts of the Apostles* as vaunting himself vainly,
4438	speaking to the people and saying: “Sirs, ye men of Ephesus, who is there who knoweth not that the city
4439	of the Ephesians “is minister and worshiper of the temple of the great Artemis?” So after that John the
4440	holy Evangelist had overthrown that abominable temple through his preaching, and had wrought signs and
4441	1 i.e. Kaparui} (ⲑⲗⲟ). The Eth. has “Kéimidagi” 3 Both Arabic and Eth. have Patmos.
4442	(the Ar. fails at this point). 4 Acts xix, 27 fl.
4443	2 For a Sahidic recension of this narrative see Budge,
4444	Coptic Apocrypha, pp. 51 ff.; 233 ff.
4445	35
4446	ⲧ︦ⲛ︦ⲅ)
4447	ⲧ ⲛ︦ⲇ︦
4448	ϫ Tred
4449	ϫ ⲧⲛ
4450	“Pp. 353
4451	ϯ ⲣ. 54;
4452	B., p. 253)
4453	ⲣ̅. 354
4454	Pp. 355
4455	ⲣ. 356
page 96
4456	“Pp. 357
4457	“p. 358
4458	“p.371 (=L,
4459	ⲣ.
4460	ⲣ. 57;
4461	260)
4462	ⲣ. 372
4463	X TRH
4464	ϫ (ⲧ︦ⲟ︦ⲁ︦)
4465	ⲃ.
4466	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
4467	ⲟⲩⲟϩ ⲛ̄ⲧⲉϥⲓ̄ⲣⲓ ⲛ̄ϩⲁ(ⲛ)ⲙⲏⲓⲛⲓ ⲛⲉⲙ ϩⲁⲛϣⲫⲏⲣⲓ + ⲙ̄ⲙⲟ(ⲛ) ANI ⲧⲟⲓ ⲉⲣⲱⲟⲩ + ϩⲓⲧⲉⲛ ⲫⲣⲁ(ⲛ) ⲙ̃ⲡⲉⲛϭ︦ⲥ︦ ⲓ︦ⲏ︦ⲥ︦ ⲡⲭ︦ⲥ︦ +
4468	ⲛⲧⲉϥⲧⲁⲥⲑⲟ ⲛ̄ϯⲭⲱⲣⲁ ⲧⲏⲣⲥ + ⲥⲭⲉⲇⲟⲛ + ⲉ̃ⲃⲟⲗϧⲉⲡ ⲧⲁⲓ ⲁ̀ⲕⲁⲑⲁⲣⲥⲓⲁ̀ ⲛ̄ⲧⲉ ⲛⲓⲓⲇⲱⲗⲟⲛ ⲕ
4469	Ⲟ]ⲅⲟϩ ⲛ̄ⲧⲉϥⲟⲩⲟⲑⲃⲟⲩ ⲉⲃⲟⲗϩⲁ ϯⲙⲉⲧⲃⲱⲕ ⲉⲧⲉⲛϣⲁϣⲓ ⲛ̄ⲧⲉ ⲡⲥⲁⲧⲁⲛⲁⲥ + ⲉϧⲟⲩⲛ ⲉ̄ ⲡⲥⲟⲩⲉⲛ (ⲙⲡⲉⲛϭ︦ⲥ︦ SHC ⲡⲭ︦ⲥ︦ +
4470	ⲛⲉⲙ ⲡⲉϥⲓⲱⲧ ⲛⲁⲅⲁⲑⲟⲥ + ⲛⲉⲙ ⲡⲓⲡ︦ⲛ︦ⲁ︦ ⲉ̃ⲑⲟⲩⲁⲃ +
4471	Ⲟⲩⲟϩ ⲛⲧⲉϥⲙⲟϩ ⲛ̄ϯⲭⲱⲣⲁ *ⲧⲏⲣⲥ ⲛⲉⲕⲕⲗⲏⲥⲓⲁ ⲛ̄ⲧⲉ ⲡⲭ︦ⲥ︦ +
4472	Ⲉⲁϥⲫⲱϣ ⲉⲛⲛⲱⲟⲩ ⲛ̄ⲟⲩⲙⲏϣ ⲛⲉⲡⲓⲥⲕⲟⲡⲟⲥ + ⲛⲉⲙ ⲡⲣⲉⲥⲃⲩⲧⲉⲣⲟⲥ + ⲛⲉⲙ ⲇⲓⲁⲕⲱⲛ +
4473	Ⲉⲁϥⲁⲓⲁⲓ ⲗⲟⲓⲡⲟⲛ ⲟⲩⲟϩ ⲁϥⲁϣⲁⲓ ⲛ̄ϫⲉ ⲫⲛⲁϩϯ ⲙⲡⲉⲛϭ︦ⲥ︦ ⲓ︦ⲏ︦ⲥ︦ ⲡⲭ︦ⲥ︦ + ⲛⲉⲙ ⲡⲉϥⲉⲙⲓ ⲛ̄ϧⲣⲏⲓ ⲛϧⲏⲧⲟⲩ ⲧⲏⲣⲟⲩ
4474	Ⲟⲧⲟϩ ⲙⲉⲛⲉⲛⲥⲁ ⲑⲣⲟⲩϫⲱⲕ ⲉⲃⲟⲗ ⲧⲏⲣⲟⲩ ⲛ̄ϫⲉ ⲛⲓⲁⲡⲟⲥⲧⲟⲗⲟⲥ ⲉⲑⲟⲩⲁⲃ +
4475	Ⲡⲉⲧⲣⲟⲥ ⲙⲉⲛ ⲁⲩⲉⲣⲥⲧⲁⲩⲣⲱⲛⲓⲛ ⲙ̄ⲙⲟϥ ϧⲉⲛ ⲣⲱⲙⲏ +
4476	Ⲡⲁⲩⲗⲟⲥ ⲇⲉ ⲁⲩⲱⲗⲓ ⲛ̄ⲧⲉϥⲁ̀ⲫⲉ + ⲟⲩⲟϩ ⲙⲁⲣⲕⲟⲥ ϧⲉⲛ ⲣⲁⲕⲟϯ + ϩⲓⲧⲉⲛ ⲟⲩϫⲓⲛⲱϣϯ ⲙ̄ⲙⲟϥ ⲛⲉϩⲟⲟⲩ ⲃ︦ ϣⲁⲧⲉϥⲙⲟⲩ +
4477	ⲙ̄ⲡⲁⲝ ⲁⲡⲗⲱⲥ + ⲫⲟⲩⲁⲓ ⲫⲟⲩⲁⲓ ⲙ̄ⲙⲱⲟⲩ ϧⲉⲛ ⲧⲟⲩⲭⲱⲣⲁ ⲉⲁⲩϣⲉ ⲛⲱⲟⲩ ⲧⲏⲣⲟⲩ ϩⲁ MOT ϩⲓⲧⲉⲛ ϩⲁⲛⲙⲏϣ ⲛⲑⲗⲓⲯⲓⲥ
4478	ϫⲛⲉ ϩⲁⲛϫⲓⲛⲙⲟⲩ ⲉⲩϣⲉⲃⲓⲏⲟⲩⲧ +
4479	Ⲉ̄ⲁϥⲱⲛϧ ⲇⲉ ϧⲉⲡ ⲡⲁⲓ ⲕⲟⲥⲙⲟⲥ ⲛ̄ⲟⲩⲙⲏϣ ⲛ̄ⲣⲟⲙⲡⲓ + ⲛ̃ϫⲉ ⲡⲓⲙⲁⲕⲁⲣⲓⲟⲥ ⲓⲱⲁⲛⲛⲏⲥ ϣⲁ ⲉϩⲣⲏⲓ € ϯⲙⲉⲧⲟⲩⲣⲟ
4480	ⲛ̄ⲇⲟⲙⲉⲧⲓⲁⲛⲟⲥ +
4481	Ⲉⲁϥⲉⲣ ⲕⲉⲟ̄ ⲛ̄ⲣⲟⲙⲡⲓ ϧⲉⲛ ⲥⲱⲙⲁ + ⲙⲉⲡⲉⲡⲥⲁ ⲧⲁⲛⲁⲥⲧⲁⲥⲓⲥ ⲙ̄ⲡϭ︦ⲥ︦ + ⲉ̃ⲁϥⲉⲣϧⲉⲗⲗⲟ ⲉϥⲕⲉⲛⲓⲱⲟⲩⲧ ⲙⲙⲁϣⲱ +
4482	Ⲙⲡⲉϥϭⲓⲡⲏⲣⲁ ⲇⲉ ⲛⲑⲟϥ ⲛ̄ⲟⲩϫⲓⲛⲙⲟⲩ ⲉⲥⲉⲛϣⲁϣⲓ ⲛ̄ⲧⲉ ⲟⲩⲥⲏϥⲓ ⲓ̄ⲉ︦ ⲟⲩⲕⲉⲥⲕⲉⲩⲟⲥ: ⲛ̄ⲇⲏⲙⲟⲣⲓⲕⲟⲛ + ⲉⲑⲃⲉ ϫⲉ ⲛⲁⲣⲉ
4483	ⲡϭ︦ⲥ︦ ⲙⲉⲓ ⲙ̀ⲙⲟϥ ⲙⲙⲁϣⲱ ⲕⲁⲧⲁ ⲡⲉϥⲙⲡϣⲁ + ⲙ̃ⲫⲣⲏϯ ⲉⲧⲥϧⲏⲟⲩⲧ ϧⲉⲛ ⲡⲓⲉⲩⲁⲅⲅⲉⲗⲓⲟⲛ + ⲛⲑⲟϥ ⲅⲁⲣ ⲡⲉ ⲫⲙⲉⲛⲣⲓⲧ
4484	ANOT + ⲫⲏ ⲉⲧⲁϥⲉⲣⲡⲉⲙⲡϣⲁ ⲛ̄ⲣⲟⲑⲃⲉϥ + ϩⲓϫⲉⲛ ⲑⲙⲉⲥ[ⲧⲉ ⲛ̄ϩⲏⲧ
4485	Six leaves (twelve pages) missing.
4486	ϫⲉϥⲛⲟϩⲉⲙ ⲛⲥⲏⲟⲩ ⲛⲓⲃⲉⲛ ⲛ̄ⲛⲏ ⲉⲧⲉⲣⲉⲡⲓⲑⲩⲙⲓⲛ ϧⲉⲛ ⲡⲟⲩϩⲏⲧ ⲧⲏⲣϥ ⲉ̄ ⲟⲩϫⲁⲓ +
4487	Ⲫⲏ ⲉⲧϯ ⲙ̃ⲙⲟϥ ⲙ̄ⲙⲓⲛ ⲙ̄ⲙⲟϥ ⲉⲑⲣⲟⲩⲥⲟⲩⲱⲡϥ ϩⲓⲧⲉⲛ ⲫⲩⲥⲓⲥ ⲛⲓⲃⲉⲛ ⲫⲏ ⲉⲧϥⲓ ⲙ̄ⲫⲣⲱⲟⲩϣ ⲙ̃ⲡⲉϥⲥⲱⲛⲧ ⲧⲏⲣϥ ϣⲁ
4488	ⲉ̀ϧⲣⲏⲓ € ⲡⲓⲕⲟⲩϫⲓ ⲛ̄ ⲍⲱⲟ(ⲛ) + ⲟⲩⲟϩ ⲉ̃ⲧⲉⲛϥⲟⲃϣ ⲉ̄ ϩⲗⲓ ⲁⲛ
4489	ⲫⲏ ⲉⲧⲁϥⲑⲣⲉ ϯⲯⲩⲭⲏ ⲉⲛⲁⲅⲣⲓⲟⲛ ⲟⲩⲟϩ ⲛ̄ϣⲁϥⲏ + ϣⲱⲡⲓ ⲛ︦ⲩ︦ⲙⲉⲣⲟⲥ ⲟⲩⲟϩ ⲛⲣⲉⲙⲣⲁⲩϣ
4490	ⲫⲏ ⲉⲧⲁϥⲟⲩⲟⲛϩϥ ⲛⲁⲥ ⲉⲃⲟⲗ ⲉⲥⲟⲓ ⲛⲣⲉϥⲙⲱⲟⲩⲧ + € ⲁⲕϣⲟⲡⲥ EPOR + ⲉⲥⲑⲱⲗⲉⲃ ϧⲉⲛ ⲑⲗⲟⲓϩⲓ ⲙ̃̄ⲫⲛⲟⲃⲓ ⲟⲩⲟϩ ⲁⲕϩⲟⲧⲡⲥ
4491	ⲉⲣⲟⲕ + € ⲟⲩϣⲉⲗⲉⲧ + ⲉⲥⲧⲟⲩⲃⲏⲟⲩⲧ
4492	Ⲉⲥⲑⲱⲗⲉⲃ ϧⲉⲛ ⲧⲁⲕⲁⲑⲁⲣⲥⲓⲁ ⲛ̄ⲡⲉⲥ̀ⲛⲟⲙⲓⲁ̀ ⲟⲩⲟϩ ⲉⲩϭⲣⲏⲟⲩⲧ ⲉ̀ⲣⲟⲥ ⲧⲏⲣⲥ ϩⲓⲧⲉⲛ ⲡⲥⲁⲧⲁⲛⲁⲥ ⲫⲏ ⲉⲧⲁϥϯ ⲛⲁⲥ ⲛ̄‐
4493	1 Added above line by a second hand. 3 Before the first uy a letter ⲛ) has been erased.
4494	2 For -ⲡⲉⲓⲣⲁ. ⲩ has been (imperfectly) erased.
4495	wonders innumerable through the Name of Our Lord Jesus the Christ, and had brought back almost the
4496	whole country from the pollution of idols, and had brought them from the bitter servitude of Satan to the
4497	knowledge of Our Lord Jesus the Christ and of His good Father and of the Holy Spirit, and filled the whole
4498	country *with Churches of the Christ, assigning unto them a multitude of Bishops and Priests and Deacons,
4499	while moreover the faith of Our Lord Jesus the Christ and knowledge of Him spread and increased among
4500	them all; and after that all the holy Apostles had finished their course—Peter being crucified in Rome, and
4501	Paul beheaded, and Mark in Rakoti drawn for two days until he died: in a word, each one in the country
4502	whither the Lord had sent him (having perished) under a multitude of afflictions *and by various deaths—the
4503	blessed John (still) lived in this world for a number of years down to the reign of Domitian. He spent seventy
4504	years in the body after the Resurrection of the Lord and became an old man, exceeding heavy. He did not
4505	taste the bitterness of death by the sword or by any other instrument of execution, because the Lord loved
4506	him greatly according to his merit; as it is written in the Gospel. For he was the beloved of the Lord, he
4507	who was found worthy to rest upon His bosom. . .
4508	[God purposes to give rest to John. The Apostle addresses the believers at Ephesus and, after administering the Eucharist
4509	to them, causes Prochorus and others to dig a grave outside the city. He then utters a thanksgiving to God.}
4510	“...*Who deliverest at all times those who with all their heart long for salvation; Thou who didst give
4511	Thine own self, that all living things! might know Thee; Thou Who hast care for all Thy creation, down to
4512	the smallest creature, and forgettest none (of them) ; Thou Who didst cause the wild and waste soul to become
4513	tame and gentle; Who didst reveal Thyself to her when she was dead, and redeem her for Thyself when she
4514	was defiled with the filth of sin, and didst unite her with Thyself as a pure bride when she was defiled with the
4515	uncleanness of her iniquities and wholly vanquished by Satan; Who didst give her *Thy hand and raise her
4516	1 Lit, ‘every nature’ (ⲫⲩⲥⲓ).
4517	36
page 97
4518	THE APOCRYPHAL ACTS OF THE APOSTLES
4519	ⲧⲉϥϫⲓϫ + ⲁϥⲧⲟⲩⲛⲟⲥⲥ ⲉⲃⲟⲗϧⲉⲛ ⲡⲓϩⲧⲟⲡ ⲛ̄ⲧⲉ Mecxaxi + EaRopectnnarc! ⲙ̃ⲫⲏ ETEMMATY + ⲉϥⲣⲁⲣⲧ ⲥⲁⲡⲉⲥⲏⲧ
4520	ⲛⲛⲉⲥϭⲁⲗⲁⲩϫ +
4521	Ⲫⲏ ⲉⲑⲟⲩⲁⲃ ⲙ̃ⲙⲁⲩⲁⲧϥ + ⲟⲩⲟϩ ⲉⲑⲙⲟⲧⲉⲛ ⲙ̄ⲙⲟϥ ϧⲉⲛ ⲡⲏ ⲉ̀ⲑⲟⲩⲁⲃ ⲓ︦ⲏ︦ⲥ︦ ⲡⲭ︦ⲥ︦ ⲡⲁⲟⲩⲣⲟ + ⲡⲓϩⲉⲗϫⲉ ⲙⲙⲁⲩⲁⲧϥ +
4522	ⲫⲣⲁϣⲓ ⲛ̄ⲛⲏ ⲉⲧϧⲉⲛ ⲛⲓⲫⲏⲟⲩⲓ + ⲫⲣⲉϥⲁ̀ⲣⲉϩ ⲛ̄ⲛⲏ ⲉⲧϩⲓϫⲉⲛ ⲛⲓⲕⲁϩⲓ + ⲧϩⲟϯ ⲛ̄ⲛⲏ ⲉⲧⲥⲁⲡⲉⲥⲏⲧ ⲙ̃ⲡⲕⲁϩⲓ + ⲡⲟⲩⲛⲟϥ
4523	ⲛ̄ⲛⲏ ⲉⲧⲉ ⲛⲟⲩⲕ ⲧⲏⲣⲟⲩ + }
4524	ⲫⲏ ⲉⲧⲣⲱⲓⲥ ⲉ̄ ⲛⲏ ⲉⲧⲥⲟⲩⲧⲱⲛ ϧⲉ(ⲛ) ⲡⲟⲩϩⲏⲧ ⲧⲏⲣϥ + ⲫⲏ ⲉⲧϣⲱⲡ ⲉ̄ⲣⲟϥ ϧⲉⲛ ⲟⲩⲱⲟⲩ ⲛ̄ⲡⲏ ⲉⲧⲙⲡϣⲁ MMO + ϣⲟⲡⲧ
4525	ⲉⲣⲟⲕ ϩⲱ [ⲕ]ⲁⲧⲁ ⲡⲉⲕⲥⲁϫⲓ + ⲛⲉⲙ ⲡⲉⲕ[ϣ]ⲟⲣⲡ ⲛ̄ⲑⲱϣ ⲉⲧⲭⲏ ⲛⲏⲓ EHPHY + ϩⲓⲛⲁ ⲛⲧⲁⲙⲧⲟⲛ ⲙ̄ⲙⲟⲓ +
4526	Two leaves (four pages) missing.
4527	“Has ⲉⲧⲁⲛⲥⲟⲑⲙⲟⲩ + ⲁⲛⲟⲩⲱϣⲧ ⲛⲛⲉϥϫⲓϫ fPIMI ϧⲉⲛ ⲟⲩⲣⲓⲙⲓ ⲉϥⲉⲛϣⲁϣⲓ + ⲟⲩⲟϩ ⲉⲧⲁⲛⲥⲟϫⲡϥ ϧⲉⲛ ⲡⲓϣⲓⲕ
4528	ⲁⲛϣⲉ ⲛⲁⲛ ⲉ̄ ϯⲃⲁⲕⲓ + ⲁⲛⲧⲁⲙⲉ ⲛⲓⲥⲡⲏⲟⲩ ⲉ ϩⲱⲃ ⲛⲓⲃⲉⲛ +
4529	Ⲛ̄ⲑⲱⲟⲩ ⲇⲉ ⲥⲁⲧⲟⲧⲟⲩ avi ⲉⲃⲟⲗ ⲛⲉⲙⲁⲛ ⲉ̄ ⲡⲓⲙⲁ ⲉ̀ⲧⲉⲙⲙⲁⲩ ⲟⲩⲟϩ ⲛ̄ⲑⲟϥ ⲙⲉⲛ ⲡⲓⲁ̀ⲅⲓⲟⲥ ⲛⲉⲩⲁⲅⲅⲉⲗⲓⲥⲧⲏⲥ ⲙ̃ⲡⲉⲛ‐
4530	ϫⲉⲙϥ + ⲁⲛϫⲓⲙⲓ ⲇⲉ ⲛⲛⲉϥϩⲃⲱⲥ ⲛⲉⲙ ⲡⲉϥⲑⲱⲟⲩⲓ̄ + ⲛⲉⲙ ⲟⲩⲕⲁϩⲓ ⲉϥⲃⲉⲃⲓ ⲉⲡϣⲱⲓ + ⲉϥϩⲟⲃⲥ ⲉ̃ⲃⲟⲗ ⲉϫⲉⲛ ⲡⲓϣⲓⲕ ⲉⲧ
4531	ⲁⲛⲭⲁϥ ⲛϧⲏⲧϥ + ⲡⲓⲙⲁ ET ⲁϥϣⲉ ⲉⲡⲉⲥⲏⲧ ⲉ̄ⲣⲟϥ + ⲟⲩⲟϩ ⲁⲛⲉⲣϣⲫⲏⲣⲓ MPH ⲉⲧⲁϥϣⲱⲡⲓ + ⲙ̃ⲡⲉⲛϣⲥⲟⲩⲉⲛ ⲫⲙⲁ
4532	ⲙ̃ⲡⲓϣⲓⲕ ϫⲉ ETE ⲡⲉϥⲥⲱⲙⲁ ⲑⲟⲙⲥ ⲛ̄ϧⲏⲧϥ ϩⲓⲧⲉⲛ ⲡⲁϣⲁⲓ ⲙ̃ⲡⲓⲕⲁϩⲓ + ⲉ̀ⲧⲁϥⲃⲉⲣⲃⲉⲣ ⲉⲡϣⲱⲓ + ⲟⲩⲟϩ ⲉⲧⲁϥϩⲱⲃⲥ ⲉ̀ⲃⲟⲗ
4533	ⲉϫⲉⲛ ⲡⲓⲙⲁ ⲧⲏⲣϥ -»
4534	Ⲟⲩⲟϩ ⲡⲁⲓ ⲣⲏϯ ⲁⲛⲧⲁⲥⲑⲟⲛ ⲉ̄ ϯⲃⲁⲕⲓ ⲉⲛϯⲱⲟⲩ ⲙⲡⲭ︦ⲥ︦ ⲡⲉⲛⲛⲟⲩϯ ⲫⲏ ⲉⲧⲉⲣϩⲙⲟⲧ ⲛ̄ⲡⲁⲓϩⲙⲟⲧ ⲛⲧⲁⲓ MATA ⲛ̄ⲛⲏ
4535	ⲉⲧⲉⲣⲙ̃ⲡϣⲁ ⲙ̄ⲙⲱⲟⲩ + ⲫⲏ ⲉⲧⲁϥϯⲱⲟⲩ ⲙ̃ⲡⲉⲧⲉϥⲙⲉⲓ ⲙ̄ⲙⲟϥ + ⲡⲓⲁ̀ⲡⲟⲥⲧⲟⲗⲟⲥ ⲉⲑⲟⲩⲁⲃ + ⲟⲩⲟϩ ⲛ̄ⲉⲩⲁⲅⲅⲉⲗⲓⲥⲧⲏⲥ Twa +
4536	ϧⲉⲛ ⲧⲁⲓ ϫⲓⲛⲙⲟⲩ ⲛϣⲫⲏⲣⲓ + ⲡⲁⲣⲁ ⲡⲕⲉⲥⲉⲡⲓ ⲛⲛⲓⲁⲡⲟⲥⲧⲟⲗⲟⲥ ⲧⲏⲣⲟⲩ +
4537	Ⲉϫⲉⲛ ⲛⲁⲓ ⲇⲉ ⲛⲁⲛϩⲱⲥ + ⲟⲩⲟϩ ⲛⲁⲡϯⲱ̃ⲟⲩ + ⲙⲡⲉⲛⲛⲟⲩϯ ⲛⲁⲅⲁⲑⲟⲥ ⲡⲉⲛϭ︦ⲥ︦ ⲓ︦ⲏ︦ⲥ︦ ⲛⲭ︦ⲥ︦ + ⲡⲉⲛⲟⲩⲣⲟ ⲙ̃ⲙⲏⲓ + ϧⲉⲛ
4538	ϩⲁⲛⲯⲁⲗⲙⲟⲥ ⲛⲉⲙ ϩⲁⲛⲥⲙⲟⲩ ⲡⲉⲙ ϩⲁⲛϩⲱⲇⲏ ⲙⲡⲛ︦ⲁ︦ⲧⲓⲕⲟⲛ +
4539	Xe ⲛⲑⲟϥ ⲉⲣⲉ ⲡⲓⲱⲟⲩ ⲉⲣⲡⲣⲉⲡⲓ ⲛⲁϥ + HEM ⲡⲉϥⲓⲱⲧ ⲛⲁⲅⲁⲑⲟⲥ + ⲡⲉⲙ ⲡⲓⲡⲛ︦ⲁ︦ ⲉⲑⲟⲩⲁⲃ ⲛ̄ⲣⲉϥⲧⲁ(ⲛ)ⲣⲟ + ⲟⲩⲟϩ
4540	ⲛ̄ⲟ̃ⲙⲟⲟⲩⲥⲓⲟⲥ ⲛⲉⲙⲁϥ + ϯⲛⲟⲩ ⲛⲉⲙ ⲛⲥⲏⲟⲩ ⲛⲓⲃⲉⲛ + ⲛⲉⲙ ϣⲁ ⲉⲛⲉϩ ⲛ̄ⲧⲉ ⲛⲓⲉⲛⲉϩ ⲧⲏⲣⲟⲩ ⲁ̃̀ⲙⲏ(ⲛ)
4541	. . .. .. .. .. .. .. .. .. ϩ.
4542	1 gic, for -ϯⲛⲓⲁⲧⲥ.
4543	up from the fall caused by her enemy, making her to guard (7) against! thim, and casting him down under
4544	her feet; Thou Who alone art pure and abidest in them that are pure, Jesus the Christ, my King, the only
4545	Gracious One, Joy of them who are in the Heavens, Protector of them who are upon the earth, Dread of them
4546	beneath the earth, Delight of all them that are Thine; Who preservest them who are upright with their
4547	whole heart; Who takest to Thyself in glory them who are worthy ;—take me to Thyself also according to
4548	Thy word and Thy promise unto me of old, that Thou mayest give me repose...”
4549	[After ending the thanksgiving, John bids his companions return to the city with a last message to the brethren.]
4550	*When we heard these words, we kissed his hands, weeping with a bitter weeping. And when we had left
4551	him in the pit, we went unto the city and told the brethren everything; and they straightway went forth with
4552	us to that place. And as for him, the holy Evangelist, we did not find him ; but we found his garments and his
4553	sandals, sprinkled over with dust which covered over the pit wherein we had left him, (that is), the place into
4554	which he had descended. And we marveled at that which was come to pass, (for) we did not recognize the
4555	place of the pit wherein his body was buried, because of the abundance of the dust which was gathered over
4556	it and which covered the whole spot. ?
4557	*And so we returned to the city giving glory to Christ our God, Who doth vouchsafe such grace as this
4558	to them that are worthy of it, Who glorified His beloved, the holy and pure Apostle and Evangelist John,
4559	with this form of death, marvelous beyond the deaths of the rest of the Apostles.
4560	And for these things we laud and we glorify our good God, our Lord Jesus the Christ, our true King, with
4561	psalms and praises and spiritual songs. For to Him fitly belongeth glory, together with His good Father and
4562	the Holy Spirit, the Giver of Life and consubstantial with Him, both now and at all times and for ever and
4563	ever. Amen.
4564	1 Literally ‘drew (her) attention to.” time of Justinian. Remains of these buildings have lately
4565	2 For the traditional site of S. John’s burial (or dis- been uncovered at Ayassoluk (6 dyios @eoAdyos), near
4566	appearance), see Tischendorf, Travels in the East Ⲧⲣ. Ephesus (Morning Post, Oct. 13, 1921; Journ. Hell. Stud.
4567	256. At an early period a small Church was erected on the ⲭⲓ, 276).
4568	spot, which was superseded by a splendid building in the
4569	37
4570	x ⲧⲟ︦ⲃ︦
4571	ϫ (77)
4572	ϯ. p. 58)
4573	“p. 377 (=L.
4574	ⲣ. 59; B., p. 262)
4575	*p.378
page 98
4576	(ⲧⲁ)
4577	“p-301 (=1L,
4578	ⲣ. 62; Ⲃ. ⲣ.
4579	151)
4580	“Pp. 302
4581	ϯ( ⲣ. 63)
4582	ϯ (=B., ⲣ. 152)
4583	* ⲣ. 393
4584	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
4585	Six leaves (twelve pages) missing.
4586	XHOFI ⲛϧⲏⲧϥ + ⲁϥⲉⲣⲟⲩⲱ ⲛ̄ϫⲉ ⲡⲓⲃⲏϫ ⲛ̄ⲛⲟⲩⲃ ⲉϥϫⲱ ⲙ̃ⲙⲟⲥ +
4587	Xe ⲱ ⲛⲓⲁⲡⲟⲥⲧⲟⲗⲟⲥ ⲛ̄ⲧⲉ ⲡⲭ︦ⲥ︦ ⲙⲡⲉⲣϯϧⲓⲥⲓ ⲛⲏⲓ + ⲁⲗⲗⲁ ϣⲉ(ⲛ)ϩⲏⲧ ϧⲁⲣⲟⲓ + ⲛⲧⲉⲧⲉⲛϯϩⲁⲡ Epos ⲛⲉⲙ ⲛⲁⲓ ⲣⲱⲙⲓ
4588	ⲛⲣⲉϥⲉⲣⲛⲟⲃⲓ + ⲁ̀ⲛⲟⲕ ⲅⲁⲣ ⲁ̀ⲛⲟⲕ ⲟⲩⲕⲁϩⲓ ⲉⲃⲟⲗϧⲉⲛ ⲡⲕⲁϩⲓ ⲁⲩⲟⲗⲧ ⲛ̄ϫⲉ ⲛⲁⲓ ⲣⲱⲙⲓ + ⲁⲩⲫⲁⲥⲧ ⲛ̄ⲛⲟⲩⲃ + ⲁⲩⲑⲁⲙⲓⲟⲓ
4589	Anas ⲣⲏϯ ⲁⲩⲭⲁⲧ ϧⲉⲛ ⲡⲁⲓ ⲉⲣⲫⲉⲓ )
4590	Ϣⲁⲩϣⲱⲧ ⲛϩⲁⲛⲧⲉⲃⲛⲱⲟⲩⲓ ⲛ̄ⲧⲟⲩⲙⲟⲩϫⲧ ⲙ̃ⲡⲟⲩⲥⲛⲟϥ ⲡⲉⲙ ⲟⲩⲏⲣⲡ + ⲉⲩⲥⲱⲃⲓ ⲛⲛⲓⲣⲱⲙⲓ + ⲉⲩϫⲱ MMOC + ϫⲉ ⲁⲛⲟⲕ
4591	ⲉⲑⲟⲩⲱⲙ ⲙ̄ⲙⲱⲟⲩ + ϯⲛⲟⲩ ϫⲉ ϯⲟⲩⲱⲙ ⲁ(ⲛ) ⲟⲩⲇⲉ ϯⲥⲱ ⲁⲛ + ⲟⲩⲇⲉ ⲙⲡⲓⲥⲁϫⲓ ⲛⲉⲙ ⲛⲁⲓ ⲣⲱⲙⲓ 2
4592	Ⲁⲗⲗⲁ ⲛⲉⲙ ϯⲛⲟⲩ ⲟⲛ amor a) ⲉⲧⲥⲁϫⲓ + ⲁⲗⲗⲁ ϯϫⲟⲙ ⲉⲧⲭⲏ *ⲡⲉⲙⲱⲧⲉⲛ ⲛⲑⲟⲥ ⲉⲧⲑⲣⲟ ⲙ̄ⲙⲟⲓ ⲉ ⲥⲁϫⲓ ⲛⲉⲙ
4593	ⲛⲁⲓ ⲙⲏϣ +
4594	Ⲉ̄ⲧⲁϥϫⲉ ⲛⲁⲓ ⲇⲉ ⲛ̄ϫⲉ ⲛⲓⲃⲏϫ ⲛ̄ⲛⲟⲩⲃ + ⲁϥⲭⲁⲣⲱϥ +
4595	Ⲁⲩϯϩⲟ ⲇⲉ ⲉ̄ ⲛⲓⲁⲡⲟⲥⲧⲟⲗⲟⲥ ⲉ̀ⲑⲟⲩⲁⲃ ⲛ̄ϫⲉ ⲛⲓⲟⲩⲏⲃ ⲉⲩϫⲱ ⲙ̄ⲙⲟⲥ ϫⲉ ⲧⲉⲛϯϩⲟ ⲉⲣⲱⲧⲉ (ⲛ) ⲱ ⲛⲓⲁⲡⲟⲥⲧⲟⲗⲟⲥ ⲁ̀ⲛⲓⲧⲧⲉⲛ
4596	ⲉ̃ⲃⲟⲗϧⲉⲛ ⲡⲓⲭⲣⲱⲙ ⲙⲡⲉⲣϧⲱⲧⲉⲃ ⲙ̄ⲙⲟⲛ + ⲟⲩⲟϩ ⲫⲏ ⲉⲧⲉ ⲧⲉⲛⲛⲁϫⲟϥ ⲡⲁⲛ ⲧⲉⲛⲛⲁⲁⲓϥ +
4597	Ⲡⲉϫⲉ ⲫⲓⲗⲓⲡⲡⲟⲥ ⲛⲱⲟⲩ + Xe ⲉ̃ϣⲱⲡ ⲛ̃ⲧⲉⲧⲉⲡⲭⲱ ⲛⲥⲱⲧⲉⲛ ⲙ̃ⲡⲉⲧⲉⲛϣⲉⲙϣⲓ ⲙ̃ⲃⲟϯ ⲓ̄ⲉ︦ ⲁ̀ϫⲟⲥ ϧⲉⲛ ⲟⲩⲧⲉⲛⲛⲟ ⲛ̄ⲧⲉ
4598	ⲡⲉⲧⲉⲛϩⲏⲧ + ϫⲉ ⲧⲉⲛⲛⲁϩϯ ⲉ̀ⲣⲟⲕ ⲫϯ ⲓ︦ⲏ︦ⲥ︦ ⲡⲭ︦ⲥ︦ + ⲙⲁⲣⲉ ⲧⲁⲓ ϭⲏⲡⲓ ⲛⲭⲣⲱⲙ ϣⲉ ⲛⲁⲥ ⲉ̃ⲃⲟⲗ ϩⲁⲣⲟⲛ +
4599	Ⲛⲑⲱⲟⲩ ⲇⲉ ⲁⲩⲱϣ ⲉⲃⲟⲗ ⲧⲏⲣⲟⲩ ϫⲉ ⲧⲉⲛⲛⲁϩϯ ⲉⲣⲟⲕ ⲫϯ ⲓ︦ⲏ︦ⲥ︦ ⲡⲭ︦ⲥ︦ +
4600	Ⲟⲩⲟϩ ϧⲉⲛ ϯⲟⲩⲛⲟⲩ ⲁⲥϣⲉ ⲛⲁⲥ ⲛ̄ϫⲉ ϯϭⲏⲡⲓ ⲛⲭⲣⲱⲙ ⲉ̄ⲃⲟⲗ ϩⲁⲣⲱⲟⲩ + ⲟⲩⲟϩ ⲁⲥϣⲱⲡⲓ ⲙ̃ⲫⲣⲏϯ ⲛ̄ⲟⲩⲗⲩⲙⲛⲏ ⲙ̄ⲙⲱⲟⲩ +
4601	ⲉⲥⲟⲩⲟⲃϣ ⲙ̃ⲫⲣⲏϯ ⲛⲟⲩⲉⲣⲱϯ + ϩⲱⲥⲇⲉ ⲛ̄ⲧⲉ ⲛⲓⲁⲡⲟⲥⲧⲟⲗⲟⲥ ⲉⲣϣⲫⲏⲣⲓ +
4602	Ⲟⲩⲟϩ ⲡⲓⲙⲏϣ ⲧⲏⲣϥ ⲛⲁϥϯϩⲟ € ⲛⲓⲁⲡⲟⲥⲧⲟⲗⲟⲥ + ⲉⲑⲣⲟⲩⲧⲁⲙⲱⲟⲩ € ⲫⲏ ⲉ̀ⲧⲟⲩⲛⲁⲁⲓϥ ⲛⲧⲟⲩⲱⲛϧ HHHTY +
4603	ⲫⲓⲗⲓⲡⲡⲟⲥ ⲇⲉ ⲁϥⲑⲣⲟⲩⲓⲛⲓ ⲡⲁϥ ⲛ̄ⲟⲩⲃⲓⲣ ⲛ̄ⲧⲟϩ + ⲁϥⲥⲱⲣ ⲛ̄ϯⲥⲉⲛϯ ⲛ̄ⲧⲉ ϯⲉⲕⲕⲗⲏⲥⲓⲁ +
4604	Ⲟⲩⲟϩ ⲡⲉϫⲉ ⲫⲓⲗⲓⲡⲡⲟⲥ ⲛ̄ϯⲡⲩⲗⲏ ⲛⲱⲛⲓ + ⲛⲉⲙ ⲡⲓⲥⲧⲩⲗⲟⲥ ⲉⲧⲭⲏ ϩⲓϫⲱⲥ ϫⲉ ϧⲉ (ⲛ) ⲫⲣⲁⲛ ⲛⲓ︦ⲏ︦ⲥ︦ ⲡⲓⲛⲁⲍⲱⲣⲉⲟⲥ ⲫⲏ
4605	ⲉ̃ⲧⲁϥϭⲓⲥⲓ ⲥⲁⲡϣⲱⲓ ⲛⲛⲓⲫⲏⲟⲩⲓ + ⲉⲑⲣⲉⲧⲉⲛϣⲉ ⲛⲱⲧⲉⲛ € ⲡⲓⲕⲱⲧ ⲛ̄ⲧⲉ ⲡⲏⲓ MINOT +
4606	1 Restored from the Ar. and Eth. “mingle their blood ⲁⲓⲉⲣⲕⲉⲗⲉⲩⲓⲛ or the like has dropped out of the
4607	with wine.” text.
4608	2 Originally ⲛⲧⲉⲛ the remaining letters were sub-
4609	sequently added by the first hand.
4610	C. The Preaching of Philip and Peler.
4611	[Philip and Peter set out to preach the Gospel in Phrygia. By their miracles they cause the people to believe. The priests
4612	attempt to oppose them, but are encircled with a cloud of fire. Peter casts their idol, a golden hawk, into the fire.]
4613	[And Peter took up that idol and cast it] “into it (sc. the fire). Then answered the hawk of gold, saying:
4614	“0 Apostles of the Christ, torment me not but have compassion on me that ye may judge between me and
4615	these sinful men. For I, even 1, was earth! of the earth; and these men removed me: they smelted me, and
4616	fashioned me in this manner and placed me in this temple. They are wont to sacrifice beasts and to mingle
4617	their blood (with wine), while they delude the people, saying that it is \| who eat them (the sacrifices) ; whereas
4618	Ⲓ eat not, neither do I drink, nor do I speak with these men. Nay, at the present time also it is not I who
4619	speak, but it is the power which is *with you that causes me to speak with this multitude.” {Now when the
4620	hawk of gold had thus spoken, it fell silent.
4621	But the priests besought the holy Apostles, saying: “We beseech you, O Apostles, bring us out of the fire,
4622	and do not slay us. That which ye shall bid us, we will do.” Philip said unto them: “If ye turn away from
4623	your abominable worship, then say in penitence of heart, Ⲛⲉ believe on Thee, O God, Jesus the Christ !
4624	Let this cloud of fire depart from ϯⲙ.
4625	And they all cried out: “We believe on Thee, O God, Jesus the Christ.” *And straightway the cloud of
4626	fire departed from them and became as a lake of water white like milk, so that the Apostles marveled.
4627	And the whole multitude was entreating the Apostles to inform them what they should do that they might
4628	live thereby. But Philip caused them to bring him a basket (?) of reeds (?) and laid out the foundations of
4629	the Church. And Philip said unto the gate and to the pillar? which was upon it: “In the Name of Jesus of
4630	Nazareth Who is risen up above the Heavens, (I command you) to remove hence for the building of the house
4631	I i.e. an element in the earth. 2 The gate and the pillar are mentioned in the earlier
4632	part of this work (see the Arabic, ed. Lewis, p. 61).
4633	38
page 99
4634	THE APOCRYPHAL ACTS OF THE APOSTLES
4635	ϫⲟⲩⲟϩ ϧⲉⲛ ϯⲟⲩⲛⲟⲩ aci ⲉ̀ϧⲣⲏⲓ ⲛ̄ϫⲉ ϯⲡⲩⲗⲏ ⲛⲉⲙ ⲡⲓⲕⲉⲥⲧⲩⲗⲟⲥ ⲉⲧⲭⲏ ϩⲓϫⲱⲥ + ⲟⲩⲟϩ ⲁⲥϣⲱⲡⲓ ⲛ̄ⲕⲱⲧ ⲙⲡⲉⲙⲑⲟ
4636	ⲙⲡⲓⲙⲏϣ ⲧⲏⲣϥ ⲟⲩⲟϩ ⲙ̃ⲡⲟⲩⲥⲱⲧⲉⲙ € ϧⲣⲱⲟⲩ ⲛⲧⲁⲥ ⲉ̄ ⲡⲧⲏⲣϥ +
4637	ⲫⲓⲗⲓⲡⲡⲟⲥ ⲇⲉ ⲁϥⲕⲟⲧϥ € ⲛⲓⲙⲏϣ ⲡⲉϫⲁϥ ⲛⲱⲟⲩ ϫⲉ ϩⲏⲡⲡⲉ ⲧⲉⲛⲛⲁⲕⲱⲧ ⲙⲡⲏⲓ MIOT + ⲙⲁⲣⲉ ⲛⲓⲁ̃ⲗⲱⲟⲩⲓ̄ ⲙ̄ⲡⲁⲣⲑⲉⲛⲟⲥ
4638	ⲓ̄ ⲛ̄ⲧⲟⲩⲉⲣϩⲱⲃ ⲉ̄ ⲡⲏⲓ MNOT + ⲙⲉⲛⲉⲛⲥⲱⲥ ⲛⲧⲉⲛⲉⲣϩⲱⲃ ⲧⲏⲣⲟⲩ +
4639	Ⲟⲩⲟϩ ⲡⲓⲙⲏϣ ⲧⲏⲣϥ ⲛⲓϩⲱⲟⲩⲧ + ⲛⲉⲙ ⲛⲓϩⲓⲟⲙⲓ + ⲡⲁⲩⲡⲏⲟⲩ ⲧⲏⲣⲟⲩ ⲡⲉ ⲉⲩⲉⲣϩⲱⲃ € ⲡⲏⲓ ⲙⲡϭ︦ⲥ︦ +
4640	ⲛⲓⲁⲡⲟⲥⲧⲟⲗⲟⲥ ⲇⲉ ⲛⲁⲩϣⲟⲡ ⲡⲉ ϧⲉⲛ ⲡⲏⲓ ⲛ̄ⲕⲁⲣⲣⲱⲛ + ⲡⲓⲁⲣⲭⲱⲛ ⲛ̄ⲧⲉ ϯⲃⲁⲕⲓ ⲉⲩⲣⲁϣⲓ ⲉ̀ϩⲣⲏⲓ ⲉ̄ϫⲉⲛ ⲡⲓⲛⲁϩϯ ⲛ̄ⲧⲉ
4641	ⲡⲓⲙⲏϣ ⲧ[ⲏ]ⲣϥ ⲧⲟⲧⲉ ⲁ ⲡⲓⲥⲱⲧⲏⲣ ⲉⲣ ⲙ̃ⲫⲣⲏϯ ⲛⲟⲩⲣⲱⲙⲓ ⲛⲟⲩⲱⲓⲡⲓ + agi ϩⲁⲣⲱⲟⲩ ⲡⲉϫⲁϥ ⲡⲱⲟⲩ +
4642	Ϫⲉ ⲭⲉⲣⲉ ⲡⲉⲧⲣⲟⲥ ⲛⲉⲙ ⲫⲓⲗⲓⲡⲡⲟⲥ . ⲛⲁⲁⲡⲟⲥⲧⲟⲗⲟⲥ ⲉⲧⲧⲁⲓⲏⲟⲩⲧ ⲧⲉⲧⲉⲡⲡⲁⲩ ⲁⲛ ⲉ̄ ⲛⲓⲙⲏϣ ⲉⲧⲁⲩⲛⲁϩϯ ϯⲛⲟⲩ ⲟⲩⲛ
4643	ⲙⲁϣⲉ ⲛⲱⲧⲉⲛ ⲉⲃⲟⲗ ϩⲁⲣⲱⲟⲩ ⲉ ⲛ̃ⲧⲉⲧⲉⲛϯⲥⲃⲱ ⲛⲱⲟⲩ ⲙ̃ⲡⲓⲥⲁϫⲓ ⲛ̄ⲧⲉ ⲡⲱⲛϧ ⲙⲟⲛⲟⲛ ⲙ̃ⲡⲉⲣⲉⲣⲁⲙⲉⲗⲉⲥ + ⲫⲏ
4644	ⲉⲧⲉⲧⲉⲛⲛⲁⲉⲣⲉⲧⲓⲛ ⲙ̄ⲙⲟϥ + ⲛ̄ⲧⲟⲧ ϯⲛⲁⲧⲏⲓϥ ⲛⲱⲧⲉⲛ + ⲧⲁϩⲓⲣⲏⲛⲏ ⲉⲥⲉϣⲱⲡⲓ ⲛⲉⲙⲱⲧⲉⲛ ⲛⲥⲏⲟⲩ ⲛⲓⲃⲉⲛ +
4645	Ⲉ̄ⲧⲁϥϫⲉ ⲛⲁⲓ ⲇⲉ ⲛⲱⲟⲩ ⲛ̄ϫⲉ ⲓ︦ⲏ︦ⲥ︦ ⲉϥⲟⲓ ⲙ̃̄ⲫⲣⲏϯ ⲛⲟⲩⲣⲱⲙⲓ ⲛⲟⲩⲱⲓⲛⲓ + ⲁϥϣⲉ ⲛⲁϥ € ⲡϣⲱⲓ € ⲛⲓⲫⲏⲟⲩⲓ̄ + ϧⲉⲛ ⲟⲩⲱⲟⲩ
4646	Ⲧⲟⲧⲉ ⲡⲉⲧⲣⲟⲥ ⲛⲉⲙ ⲫⲓⲗⲓⲡⲡⲟⲥ *ⲛⲓⲁ̀ⲡⲟⲥⲧⲟⲗ[ⲟⲥ] ⲉ̀ⲑⲟⲩⲁⲃ + & ⲡⲟⲩϩⲟ ⲉⲣⲟⲩⲱⲓⲛⲓ ϧⲉⲛ ⲡⲱⲟⲩ ⲛⲓ︦ⲏ︦ⲥ︦ ⲉⲧⲁϥⲟⲩⲱⲛϩ ⲉ̀ⲣⲱⲟⲩ +
4647	Ⲛ̄ⲑⲱⲟⲩ ⲇⲉ ⲉ̀ⲧⲁⲩⲓ ⲉ̀ⲃⲟⲗ + a ⲡⲓⲙⲏϣ ⲧⲏⲣϥ ϩⲓⲧⲟⲩ ⲉϧⲣⲏⲓ ϧⲁ ⲣⲁⲧⲟⲩ ⲛ̄ⲡⲓⲁ̃ⲡⲟⲥⲧⲟⲗⲟⲥ ⲁⲩⲟⲩⲱϣⲧ ⲙ̄ⲙⲱⲟⲩ +
4648	Ⲛⲓⲁ̀ⲡⲟⲥⲧⲟⲗⲟⲥ ⲇⲉ ⲁⲩⲧⲟⲩⲛⲟⲥⲟⲩ ⲁⲩϯⲥⲃⲱ ⲡⲱⲟⲩ ⲟⲩⲟϩ ⲉⲩⲧⲁⲙⲟ ⲙ̄ⲙⲱⲟⲩ € ⲡⲓⲛⲁϩϯ ⲛ̄ⲧⲉ ⲡϭ︦ⲥ︦ ⲓ︦ⲏ︦ⲥ︦ ⲡ︦ⲭ︦ⲥ︦ + ⲟⲩⲟϩ
4649	ⲛ̄ⲧⲟⲩϩⲉⲛⲟⲩ ⲥⲁⲃⲟⲗ ⲛⲛⲟⲩⲛⲟⲃⲓ ⲛ̄ⲧⲉ ϣⲟⲣⲡ +
4650	Ⲛⲓⲙⲏϣ ⲇⲉ ⲧⲏⲣⲟⲩ ⲛⲁⲩϭⲟϫⲓ ⲡⲉ ϩⲁ ⲛⲓⲁⲡⲟⲥⲧⲟⲗⲟⲥ + ⲉⲩⲟⲩⲱϣ € ϭⲓⲥⲙⲟⲩ ⲛⲧⲟⲧⲟⲩ + ⲙⲁⲗⲓⲥⲧⲁ ⲇⲉ ⲉⲩⲛⲁⲩ € ⲡⲱⲟⲩ
4651	ⲙⲡⲉⲛϭ︦ⲥ︦ ⲓ︦ⲏ︦ⲥ︦ MCC + ⲉϥⲕⲱϯ ⲉ̀ⲣⲱⲟⲩ »
4652	Ⲟⲩⲣⲱⲙⲓ ⲇⲉ ⲟⲛ ⲉⲟⲩⲟⲛ ⲟⲩⲇⲉⲙⲱ(ⲛ) ⲛⲉⲙⲁϥ + ⲉϥⲱϣ ⲉⲃⲟⲗ ϧⲉⲛⲟⲩⲛⲓϣϯ ⲛⲥⲙⲏ ⲉϥϫⲱ ⲙ̄ⲙⲟⲥ +
4653	Xe ϯϯϩⲟ ⲉ̀ⲣⲱⲧⲉⲛ ⲡⲓⲁ̀ⲡⲟⲥⲧⲟⲗⲟⲥ ⲉ̀ⲑⲟⲩⲁⲃ ⲛ̄ⲧⲉ ⲡⲭ︦ⲥ︦ ⲙ̃ⲡⲉⲣϯϧⲓⲥⲓ ⲛⲏⲓ + ϯⲛⲁⲓ̄ ⲉ̄ⲃⲟⲗ ⲛ̄ϧⲏⲧϥ +
4654	Ⲧⲟⲧⲉ ⲡⲓⲇⲉⲙⲱⲛ ⲁϥⲥⲓϯ ⲙ̃ⲡⲓⲣⲱⲙⲓ ⲉ̄ ⲡⲓⲕⲁϩⲓ + ⲙⲉⲛⲉⲛⲥⲱⲥ ⲁϥⲓ̄ ⲉ̄ⲃⲟⲗ ⲛ̄ϧⲏⲧϥ ⲡⲉⲧⲣⲟⲥ ⲇⲉ ⲛⲉⲙ ⲫⲓⲗⲓⲡⲡⲟⲥ +
4655	ⲁⲩⲟⲩⲁϩⲥⲁϩⲛⲓ ⲙ̃ⲡⲓⲇⲉⲙⲱⲛ € ϣⲧⲉⲙⲕⲟⲧϥ ⲉⲣⲟϥ ϫⲉ ϣⲁ ⲉ̃ⲛⲉϩ +
4656	Ⲧⲟⲧⲉ ⲡⲓⲣⲱⲙⲓ ⲉⲧⲁϥⲟⲩϫⲁⲓ ⲁϥϩⲓⲧϥ EHPHI ϧⲁ ⲡⲉⲛϭⲁⲗⲁⲩϫ ⲛⲛⲓⲁⲡⲟⲥⲧⲟⲗⲟⲥ ⲁϥϣⲱⲡⲓ ⲉϥϯⲫⲓ ⲉⲣⲱⲟⲩ +
4657	ⲫⲓⲗⲓⲡⲡⲟⲥ ⲇⲉ ⲛⲉⲙ ⲡⲉⲧⲣⲟⲥ ⲁⲩⲱⲗⲓ ⲙⲡⲓⲙⲏϣ ⲉϫⲉⲛ ⲛⲓⲙⲱⲟⲩ + ⲁⲩϯⲱⲙⲥ ⲛⲱⲟⲩ ϧⲉ(ⲛ) ⲫⲣⲁⲛ ⲙ̄ⲫⲓⲱⲧ ⲛⲉⲙ ⲡϣⲏⲣⲓ
4658	ⲛⲉⲙ ⲡⲓⲡⲛ︦ⲁ︦ ⲉⲑⲟⲩⲁⲃ ⲟⲩⲟϩ ⲡⲉϫⲉ ⲛⲓⲁⲡⲟⲥⲧⲟⲗⲟⲥ ⲙ̃ⲡⲓⲙⲏϣ ϫⲉ ϩⲏⲡⲡⲉ a ⲡϭ︦ⲥ︦ ⲭⲱ ⲛⲱⲧⲉ(ⲡ) ⲉ̄ⲃⲟⲗ ⲛ̄ⲡⲉⲧⲉⲛⲡⲟⲃⲓ
4659	1 Heading ⲧ︦ϥ︦ⲇ︦ ⲓ︦ⲩ︦ (Ornament) ⲭ︦ⲩ︦ K (last p. of quire ? Heading [ka] ⲩ︦ⲥ︦ (Ornament) ⲑ︦ⲩ︦ vole] (first p. of
4660	20). quire 21).
4661	of the Lord.” *And straightway the gate came in together with the pillar which was upon it and became
4662	(part) of the building in the presence of the whole multitude; and no sound of it was heard at all.
4663	ϯⲇ Philip turned himself unto the multitudes and said unto them: “Lo, we will build the house of the
4664	Lord. Let the children who are virgins come to work upon the house of the Lord: after that, let us all work.”
4665	And the whole multitude, men and women, all came to work upon the house of the Lord.
4666	Now the Apostles were in the house of Karron,! the ruler of the city, rejoicing at the faith of ⲉ whole
4667	multitude. At that time the Savior took the form of a man of light and came and spake unto them: “Hail,
4668	Peter and Philip, my honored Apostles! {See ye not the multitudes which believe ? Now therefore go forth
4669	unto them that ye may teach them the word of life. Only be not neglectful. Whatsoever ye shall ask, I
4670	will give it unto you, My peace be with you at all times.” And when Jesus had said these things unto them,
4671	being in the form of a man of light, He went up into the Heavens in glory.
4672	Then the faces of Peter and Philip, “the holy Apostles, shone with the glory of Jesus which He had revealed
4673	unto them. And when they came forth, the whole multitude fell at the Apostles’ feet and worshiped them.
4674	But the Apostles raised them up and taught them, declaring unto them the faith of the Lord Jesus the Christ
4675	and (exhorting them) fto depart from their former sins. And all the multitudes pressed upon the Apostles
4676	desiring to receive blessing at their hands, especially when they saw the glory of Our Lord Jesus the Christ
4677	which surrounded them.
4678	Now there was also a man, possessed by a demon, who cried out with *a loud voice, saying: “I beseech
4679	you, holy Apostles of Christ, do not torment me. 1 will come out of him.” Then the demon cast the man upon
4680	the ground, and after that came out of him. But Peter and Philip commanded the demon not to return unto
4681	him for ever. Then the man who was cured cast himself down at the Apostles’ feet and began to kiss them.
4682	Now Philip and Peter took the multitude to the waters and baptized them in the Name of the Father, and
4683	of the Son, and of the Holy Spirit. And the Apostles said to the multitude: Ⲧⲟ, the Lord hath forgiven
4684	1 Arabic has ‘Marwan’; the Eth. ‘Kérén.’
4685	39
4686	ϫ ql
4687	* ye]?
4688	[ⲧϥ
4689	ⲣ. 304
4690	ϯ (=B., ⲣ. 153)
4691	*p. 395
4692	ϯ. p. 69)
4693	“Pp. 396
4694	ϯ. p. 154)
4695	*p. 397
4696	*p. 308
page 100
4697	(ⲧ︦)
4698	8]
4699	x (FT)
4700	ϯ (=B., p. 155)
4701	ⲣ. 401 (= L.
4702	66; B., p. 156)
4703	ϯ (=B., p. 157)
4704	*ⲣ 402
4705	ⲣ̅. 403
4706	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
4707	ET ⲁⲣⲉⲧⲉⲛⲁⲓⲧⲟⲩ ϧⲉⲛ OTMETATEMI + ⲁ̀ⲣⲓⲟⲩⲓ̄ MIIMEONANEY ⲟⲛ + CATOH ϩⲓⲡⲁ ⲛ̄ⲧⲉⲧⲉ(ⲛ)ϭⲓ ⲛⲛⲓⲁⲅⲁⲑⲟⲛ +
4708	ⲛ̄ⲧⲉ ⲑⲙⲉⲧⲟⲩⲣⲟ ⲛ̄ⲛⲓⲫⲏⲟⲩⲓ̃̄ +
4709	Ⲛ̄ⲑⲱⲟⲩ ⲇⲉ ⲧⲏⲣⲟⲩ ⲁⲩⲱϣ ⲉⲃⲟⲗ ⲉⲩϫⲱ ⲙ̃ⲙⲟⲥ + ϫⲉ ⲧⲉⲛϯⲱⲟⲩ ⲛⲁⲕ ⲫϯ ⲙ̃ⲡⲉⲧⲣⲟⲥ ⲛⲉⲙ ⲫⲓⲗⲓⲡⲡⲟⲥ + xe ⲁⲕϣⲉ (ⲛ)ϩⲏⲧ
4710	ϧⲁⲣⲟⲛ ⲁⲕⲛⲁⲓ ⲛⲁⲡ
4711	Ⲛⲓⲁ̀ⲡⲟⲥⲧⲟⲗⲟⲥ ⲇⲉ ⲁⲩⲉⲣⲁⲅⲓⲁⲍⲓⲛ ⲛⲱⲟⲩ ⲛϯⲉⲕⲕⲗⲏⲥⲓⲁ + ⲟⲩⲟϩ ⲛⲁⲣⲉ ⲡⲓⲙⲏϣ ⲧⲏⲣϥ ⲑⲟⲩⲏⲧ ⲉ̃ⲣⲟⲥ ⲡⲉ + ϧⲉⲛ ⲟⲩⲛⲓϣϯ
4712	ⲛ̄ⲣⲁϣⲓ ⲛⲉⲙ ⲟⲩⲟⲩⲛⲟϥ + ⲉⲩⲥⲱⲧⲉⲙ & ⲡⲓⲥⲁϫⲓ ⲛ̄ⲧⲉ ⲫϯ +
4713	€pe ⲫⲓⲗⲓⲡⲡⲟⲥ ⲱϣ ⲉⲣⲱⲟⲩ ϧⲉ(ⲛ) ⲡⲓⲛⲟⲙⲟⲥ + Epe ⲡⲉⲧⲣⲟⲥ ϩⲱϥ ⲃⲱⲗ ⲙ̃ⲙⲱⲟⲩ ⲉ̀ⲣⲱⲟⲩ + ϧⲉⲛ \|[ⲡⲓⲡⲛ︦ⲁ︦ ...
4714	One folio (two pages) missing.
4715	ET ⲁϥⲁⲓⲥ ϣⲁⲣⲟⲛ pen [ⲡϫⲓⲛⲑⲣⲟⲩϣⲉ ⲛ̄ϫⲉ ϩⲁⲛⲙⲏϣ ⲙ̃ⲡ[ⲟ]ⲗⲓⲥ ⲉⲑⲣⲟⲩⲥⲱⲧⲉⲙ ⲉ̀ⲣⲟϥ [ⲉϥ]ϩⲓⲱⲓϣ ⲛⲱⲟⲩ ⲙ̃ⲡⲁⲓ ⲣⲏϯ
4716	ⲙ̃ⲫⲣⲁⲛ ⲙⲡⲭ︦ⲥ︦ + ϫⲉ ⲛ̄ⲑⲟϥ ⲡ[ⲉ] ⲫϯ ⲛ̄ⲛⲁϯⲫⲉ ⲛⲉⲙ ⲛⲁⲡⲕⲁ[ϩⲓ +]
4717	Ⲁⲩⲉⲣⲟⲩⲱ̄ ⲛ̄ϫⲉ ⲛⲓⲣⲱⲙⲓ ⲛⲏ [e]ⲧⲉⲙ̃̄ⲡⲟⲩⲛⲁϩϯ é ⲡⲉϥϩⲓⲱⲓϣ ⲉⲑⲟⲩⲁⲃ + ⲁⲗⲗⲁ ⲉⲩϣⲉⲙϣⲓ ⲛⲛⲓⲇⲉⲙⲱⲛ ⲡⲉϫⲱⲟⲩ ⲛⲁϥ
4718	Ϫⲉ ⲡⲓⲙ ϩⲱϥ ⲡⲉ ⲡⲭ︦ⲥ︦ ⲓ︦ⲏ︦ⲥ︦ ⲙ̃ⲡⲉ(ⲡ)ⲥⲱⲧⲉⲙ ⲉ̄ ⲡⲁⲓ ⲣⲁⲛ ⲉⲡⲉϩ + ⲁϥⲉⲣⲟⲩⲱ ⲛ̄ϫⲉ ⲡⲓⲁ̀ⲡⲟⲥⲧⲟⲗⲟⲥ ⲉⲑⲟⲩⲁⲃ ⲟⲩⲟϩ ⲡⲉϫⲁϥ
4719	Ϫⲉ ⲥⲱⲧⲉⲙ ⲉ̄ⲣⲟⲓ ⲱ̄ ⲛⲓⲣⲱⲙⲓ ⲉⲧⲑⲟⲩⲏⲧ + NAT ⲉⲑⲟⲩⲱϣ € ⲉⲣⲙⲉⲇⲉⲭⲓⲛ ⲛ̄ⲧⲭⲁⲣⲓⲥ ⲙⲡⲭ︦ⲥ︦ ⲫϯ ⲙ̃ⲙⲏⲓ +
4720	Ⲫϯ ⲉ ϯϩⲓⲱⲓϣ ⲙ̄ⲙⲟϥ + ⲛ̄ⲑⲟϥ ⲡⲉ ⲫϯ ⲉⲧⲟⲛϧ + ⲟⲩⲟϩ ⲟⲛ ⲉϥϯ ⲙ̃ⲡⲱⲛϧ ⲛ̄ⲟⲩⲟⲛ ⲛⲓⲃⲉⲛ ⲉⲑⲛⲁϩϯ ⲉ̀ⲣⲟϥ ⲉ ⲡϣⲏⲣⲓ ⲡⲉ
4721	ⲉⲧϣⲟⲡ ϧⲉⲛ ⲫⲓⲱⲧ + ⲟⲩⲟϩ ⲫⲓⲱⲧ ⲉϥϣⲟⲡ ϧⲉⲛ ⲡϣⲏⲣⲓ + PE ⲛⲓⲡⲛ︦ⲁ︦ ⲉ̀ⲑⲟⲩⲁⲃ ⲟⲓ ⲛⲟⲩⲁⲓ ⲛ̄ⲟⲩⲱⲧ ⲡⲉⲙⲱⲟⲩ ⲛⲥⲏⲟⲩ
4722	ⲛⲓⲃⲉⲛ + [ⲛⲑ]ⲟϥ ⲡⲉ ⲡⲓⲁ̀ⲱ̀ⲣⲁⲧⲟⲥ + ⲛ̄ⲑⲟϥ ⲡⲉⲧⲁϥⲑⲁⲙⲓⲟ ⲙⲡⲧⲏⲣϥ ϧⲉ(ⲛ) ⲧⲉϥⲥⲟⲫⲓⲁ +
4723	Ⲛ̄ ⲑⲟϥ ⲡⲉⲧⲁϥⲑⲁⲙⲓⲟ ⲙ̃ⲫⲓⲟⲙ ⲛⲉⲙ ⲡⲓⲓ︦ⲁ︦ⲣⲱⲟⲩ + ⲛⲉⲙ ⲛⲓⲗⲩⲙⲡⲏ ⲛⲉⲙ ⲛⲏ ⲉⲧⲉⲡⲣⲏⲧⲟⲩ ⲧⲏⲣⲟⲩ +
4724	Ⲛ̄ ⲑⲟϥ ⲡⲉⲧⲁϥⲑⲣⲉ ⲉⲛⲭⲁⲓ ⲛⲓⲃⲉ(ⲛ) ϣⲱⲡⲓ ⲡⲏ ⲉⲧϩⲏⲡ ⲛⲉⲙ ⲛⲏ ⲉⲑⲟⲩⲟⲛϩ ⲉ̃ⲃⲟⲗ +
4725	Ⲛ̄ⲑⲟϥ ⲡⲉⲧⲁϥϭⲓ ⲛⲟⲩⲕⲁϩⲓ ⲉⲃⲟⲗϧⲉⲛ ⲡⲕⲁϩⲓ + ⲁϥⲉⲣⲡⲗⲁⲍⲓⲛ ⲛⲟⲩⲣⲱⲙⲓ + ⲕⲁⲧⲁ ⲡⲉϥⲓⲛⲓ ⲛⲉⲙ ⲧⲉϥϩⲓⲕⲱⲛ +
4726	ⲛⲑⲟϥ ⲟⲛ ⲡⲉ ⲉⲧⲁϥⲥⲙⲟⲩ ⲉ̄ ⲡⲉⲛⲓⲱⲧ Anam ⲉϥϫⲱ ⲙ̃ⲙⲟⲥ ⲛⲁϥ ⲙⲡⲁⲓ ⲣⲏϯ ϫⲉ ⲁⲓⲁⲓ ⲟⲩⲟϩ [.. 7] ⲙⲁϩ ⲡⲕⲁϩⲓ +
4727	ⲁⲣⲓⲟ︦ⲥ︦ ⲉ̃ⲣⲟ[ϥ +]
4728	! Doubtless ⲛⲉⲙ ⲡⲓⲡⲣⲟⲫⲏⲧⲏⲥ should be added: both supported by the Arabic “blessed ”’): the Eth. reads “who
4729	Arabic and Eth. read “the Law and the Prophets.” are assembled,” pointing to a Coptic reading ⲉⲧⲑⲟⲩⲏⲧ
4730	2 The ms. has ⲉⲑⲟⲩⲁⲃ which is inappropriate (though which might easily be corrupted to ⲉⲑⲟⲩⲁⲃ.
4731	you your sins which ye committed in ignorance. Do that which is good also henceforward, that ye may receive
4732	the good things of the Kingdom of the Heavens.” And they all cried out saying: “We give glory to Thee,
4733	O God of Peter and Philip, because Thou hast had compassion on us and had mercy upon us.”
4734	And the Apostles consecrated for them the Church; and the whole multitude was assembled unto it in
4735	great joy and gladness while they harkened unto the word of God. Philip read unto them in the Law (and
4736	the Prophets), while Peter interpreted them unto them through (the Spirit).
4737	[The Apostles celebrate the Offering for the people and, after appointing a bishop, priests, and deacons, depart from
4738	the country.)
4739	D. The Martyrdom of Philip.
4740	[Title and beginning of the text only lost. Philip journeys to Africa! and there preaches the faith.)
4741	(He preached the faith of Christ and the mercy) “which He showed towards us. And as multitudes of the
4742	city were coming to him that they might hear him, while he was preaching unto them in this wise the name
4743	of Christ, namely, that He is God of those who are in Heaven and those who are on earth—the men, who
4744	did not believe his holy teaching but worshiped the demons, answered and said unto him: “Who is the
4745	Christ Jesus Ⲛⲉ have never heard this name.” The holy Apostle answered and said: “Harken unto me,
4746	ye men assembled,? tye who desire to partake of the grace of Christ, the true God. The God whom I preach
4747	unto you, He is the living God Who also giveth life unto every one who “believeth on Him. It is the Son Who
4748	is in the Father, and the Father Who is in the Son,® while the Holy Spirit is one altogether with them at all
4749	times. He is the Invisible; He it is Who hath made all things by His wisdom; He it is Who made the sea
4750	and the rivers and the lakes and all things that are in them; He it is Who made all substances to be, those
4751	that are unseen and those that are apparent; He it is Who took earth of the earth and fashioned a man after
4752	His likeness and His image; “He it is also Who blessed our father Adam, saying unto him on this wise:
4753	‘Increase and fill the earth: exercise lordship over it.’4...”
4754	ⲓ So in both Arabic and Eth. 3 Cp. John x, 30.
4755	2 See note on Coptic text. 4 Genesis 1, 28.
4756	40
page 101
4757	THE APOCRYPHAL ACTS OF THE APOSTLES
4758	Ⲟⲩⲟϩ ⲡⲉϫⲉ ⲛⲓⲣⲱⲙⲓ ⲛⲁϥ [ϫⲉ] ⲟⲩⲟϩ ⲁϥⲑⲱⲛ ⲡⲓⲛⲟⲩϯ ⲉ̃ⲧ[ⲁϥ]ⲑⲁⲙⲓⲟ︦ ⲛ̄ⲛⲁⲓ ⲧⲏⲣⲟⲩ ⲉⲧ ⲁ[ⲕ]ϫⲟⲧⲟⲩ + ⲡⲉϫⲉ ⲡⲓⲁ̀ⲡⲟⲥ‐
4759	[ⲧⲟⲗⲟⲥ ⲉⲑⲟⲩⲁⲃ ⲫⲓⲗⲓⲡⲡⲟⲥ ⲛϣⲟⲩ +]
4760	Ϫⲉ ϥϧⲉⲛ ⲛⲓⲫⲏⲟⲩⲓ ⲟⲩⲟϩ ϥ[ⲉ]ϫⲉⲛ ⲡⲕⲁϩⲓ ⲟⲛ ⲛⲉⲙⲁⲛ Anon] ϧⲁ ⲛⲓⲣⲱⲙⲓ + ⲉⲧⲓ̄ⲣⲓ ⲙⲡⲉϥⲟⲩⲱϣ
4761	Den ⲡϫⲓⲛⲑⲣⲉ ⲡⲓⲇⲓⲁ̀ⲃⲟⲗⲟⲥ ⲉ̀ⲙⲓ + ϫⲉ ⲉϥⲟⲩⲱϣ ⲛ̄ϫⲉ ⲡⲓⲁ̀ⲡⲟⲥⲧⲟⲗⲟⲥ ⲉ̀ⲑⲟⲩⲁⲃ & ⲧⲁⲥⲑⲟ ⲙ̃ⲡⲓⲙⲏϣ ⲧⲏⲣϥ ϩⲁ ⲫϯ ⲡⲭ︦ⲥ︦
4762	ⲓⲏⲥ ⲡⲉⲛⲟⲅ -+
4763	Ⲧⲁⲭⲁ ⲁϥⲙⲁϩ ⲡⲟⲩϩⲏⲧ HEN ⲛⲉϥⲙⲉⲩⲓ ⲉⲧϩⲱⲟⲩ + ⲟⲩⲟϩ ⲁϥⲉⲣⲉ̀ⲛⲉⲣⲅⲓⲛ ⲛϧⲏⲧⲟⲩ + ⲉ ⲡⲓⲡⲉⲧϩⲱⲟⲩ ⲁϥⲑⲣⲟⲩⲁ̀ⲙⲟⲛⲓ
4764	ⲙⲡⲓⲁⲡⲟⲥⲧⲟⲗⲟⲥ ⲉⲑⲟⲩⲁⲃ ⲫⲓⲗⲓⲡⲡⲟⲥ ⲟⲩⲟϩ ⲁⲩⲥⲟⲛϩϥ ϫⲉ ⲁⲩⲛⲁⲧⲁ[ⲗⲟ]ϥ ⲉϫⲉⲛ ⲟⲩϯ + ⲟⲩⲟϩ ⲡⲁⲓ ⲣⲏϯ] ⲁⲩⲉⲣⲃⲉⲗⲗⲉ
4765	ⲛ̄ϫⲉ ⲟⲩⲟⲛ [ⲛⲓ]ⲃⲉⲛ ⲉⲧⲁⲩⲁⲙⲟⲛⲓ ⲙ̄ⲙⲟϥ +
4766	[Ⲟⲩ]ⲟϩ & ⲡⲓⲙⲏϣ ⲧⲏⲣϥ ⲱϣ ⲉⲃⲟⲗ [ⲉϥϫⲱ ⲙ̄ⲙⲟⲥ + ϫⲉ ⲟⲩⲁⲓ ⲡⲉ ⲫϯ [ⲙ]ⲡⲓⲁ̃ⲡⲟⲥⲧⲟⲗⲟⲥ ⲉ̀ⲑⲟⲩⲁⲃ ⲫⲓⲗⲓⲡⲡⲟⲥ + ⲙ̃ⲡⲉⲣ‐
4767	ⲣⲱⲧⲉⲃ [ⲙⲡⲓⲁⲡⲟⲥⲧⲟⲗⲟⲥ ⲉⲑⲟⲩⲁⲃ + ⲫⲁⲓ ⲉ̀ⲧⲁϥⲓ̄ ⲉ̄ ⲧⲟⲩϫⲟⲛ ⲧⲏⲣⲟⲩ ϩⲓ ⲟⲩⲥⲟⲡ -+
4768	[Ⲟ]ⲩⲟϩ mas ⲣⲏϯ & ⲡⲓⲙⲏϣ ⲧⲏⲣϥ ⲛⲟϩⲉⲙ ⲉⲃⲟⲗϩⲓⲧⲟⲧⲟⲩ ⲛ̄ⲛⲏ ⲉⲑⲟⲩⲱϣ € ϧⲱⲧⲉⲃ ⲙⲡⲓⲁⲡⲟⲥⲧⲟⲗⲟⲥ ⲉ̀ⲑⲟⲩⲁⲃ ⲫⲓⲗⲓⲡⲡⲟⲥ +
4769	Ⲛⲁϥⲙⲟϣⲓ ⲟⲛ ⲡⲉ ⲉϥϩⲓⲱⲓϣ he(n) ⲛⲓⲑⲟϣ ⲧⲏⲣⲟⲩ ⲉⲧⲕⲱϯ ⲉⲣⲟϥ ⲉϥϩⲓⲱⲓϣ ⲙ̃ⲫϯ ⲡⲓⲗⲟⲅⲟⲥ ϣⲁⲣⲟⲩ ϩⲓ ⲙ̃ⲙⲏⲛⲓ + ⲟⲩⲟϩ
4770	ⲉϥⲉⲣⲫⲁϧⲣⲓ € ⲣⲱⲙⲓ ⲛⲓⲃⲉⲛ ⲉⲣⲉ ϣⲱⲛⲓ ϩⲓⲱⲧⲟⲩ + ϩⲱⲥⲧⲉ ⲛ̄ⲧⲉ ⲡⲓⲙⲏϣ ⲧⲏⲣϥ ⲛ̄ⲧⲉ ϯⲡⲟⲗⲓⲥ ⲕⲱϯ ⲉⲣⲟϥ +
4771	ϫⲉϥϯⲥⲃⲱ ⲛⲱⲟⲩ ⲉⲑⲃⲉ ϯⲙⲉⲧⲟⲩⲣⲟ ⲛ̄ⲛⲓⲫⲏⲟⲩⲓ̄ +
4772	Ⲉⲩⲓ̄ⲛⲓ ⲛⲁϥ ⲛ̄ϩⲁⲛⲃⲉⲗⲗ[ⲉⲩ ⲉϥⲉⲣⲭⲁⲣⲓ ⲍⲉⲥⲑⲉ ⲛⲱⲟⲩ ⲙ̃ⲡⲓⲟⲩ[ϫⲁⲓ]
4773	Ⲉⲩⲓ̄ⲛⲓ ⲛⲁϥ ⲛ̄ϩⲁⲛϭⲁⲗⲉⲩ [ⲉϥⲧⲁⲗϭⲟ ⲙ̃ⲙⲱⲟⲩ + ϧⲉⲛ ⲡⲓ[ⲥⲁ]ϫⲓ ⲛ̄ⲧⲉ ⲣⲱϥ ⲙⲙⲁⲩⲁⲧϥ
4774	Ⲉⲩⲓ̄ⲡⲓ ⲛⲁϥ ⲛ̄ϩⲁⲛϫⲁϭⲉⲩ [ⲉϥⲑⲣⲟ ⲙ̄ⲙⲱⲟⲩ ⲉ̄ ⲟⲩϫⲁⲓ +
4775	Ⲉⲩⲓ̄ⲛⲓ ⲛⲁϥ ⲛ̄ϩⲁⲛⲕⲟⲩⲣ ⲉϥⲑⲣⲟ ⲙ̄ⲙⲱⲟⲩ & ⲥⲱⲧⲉⲙ +
4776	Cains ⲛⲁϥ ⲛ̄ϩⲁⲡⲉ̃ⲃⲟ + ⲉϥⲑⲣⲟ ⲙⲙⲱⲟⲩ ⲉ̄ ⲥⲁϫⲓ ϩⲓⲧⲉⲛ ⲧϫⲟⲙ ⲙⲡⲭ︦ⲥ︦ + ⲉⲧϣⲟⲡ ⲛϧⲣⲏⲓ ⲛϧⲏⲧϥ
4777	Ⲉⲩⲓ̄ⲛⲓ ⲛⲁϥ ⲛ̄ϩⲁⲛⲕⲁⲕⲥⲉϩⲧ ⲉϥⲑⲣⲟ ⲙ̄ⲙⲱⲟⲩ ⲉ̄ ⲧⲟⲩⲃⲟ ϩⲓⲧⲉⲛ ⲡϫⲓⲛϥⲁⲓ ⲛⲛⲉϥϫⲓϫ é ⲡϣⲱⲓ ⲉϥϯϩⲟ Apt ⲉ̀ϫⲱⲟⲩ
4778	Ⲉⲩⲓ̄ⲛⲓ ⲛⲁϥ ⲛϩⲁⲛⲣⲱⲙⲓ + ⲉ̄ⲣⲉ ⲟⲩⲟⲛ ϩⲁⲛⲇⲉⲙⲱⲛ ⲛⲉⲙⲱⲟⲩ ⲉϥϩⲓⲟⲩⲓ̄ ⲙ̄ⲙⲱⲟⲩ ⲉ̄ⲃⲟⲗ + ⲟⲩⲟϩ [ϩⲓⲧⲉⲛ] ⲡϩⲙⲟⲧ ⲛ̄ⲧⲉⲛⲫϯ
4779	ϩⲓ...) ⲧⲁⲗϭⲟ ⲛ̄ⲛⲁⲓ ⲕⲉⲭⲱ[ⲟⲩⲛ]ⲓ + ⲁ̃ⲡⲁⲝⲁⲡⲗⲱⲥ ⲛⲁϥⲧⲁⲗϭⲟ ⲛϣⲱⲛⲓ ⲛⲓⲃⲉⲛ ⲛⲉⲙ [ⲗⲟ]ⲃⲓ ⲛⲓⲃⲉⲛ ⲛⲁⲩⲧⲁⲗ‐
4780	ϭⲏⲟⲩⲧ ..] ⲧⲏⲣⲟⲩ ⲡⲉ ⲉ̃ⲃⲟⲗ ϩⲓⲧⲟⲧϥ [ⲙⲡⲓⲁⲡⲟⲥⲧⲟⲗⲟⲥ ⲉⲑⲟⲩⲁⲃ [ⲫ]ⲓⲗⲓⲡⲡⲟⲥ +
4781	ⲗⲟⲓⲡⲟⲛ ⲁⲩϫⲱⲛⲧ ⲛ̄ϫⲉ ⲛⲓⲛⲓϣϯ ⲛ̄ⲧⲉ ϯⲡⲟⲗⲓⲥ + ⲉⲩⲛⲁⲩ ⲉ̄ ⲛⲏ ⲉ̄ⲧⲉ ⲡⲓⲁ̀ⲡⲟⲥⲧⲟⲗⲟⲥ ⲉⲑⲟⲩⲁⲃ ⲓⲣⲓ ⲙⲙⲟⲩ ϧⲉⲛ ⲛⲏ
4782	ⲉⲑϣⲱⲛⲓ +
4783	Ⲛϩⲟⲩⲟ ⲇⲉ ⲛ̄ϩⲟⲩⲟ̄ ⲉⲩⲛⲁⲩ ⲉ̄ ⲛⲏ ⲉⲧⲉ ⲛⲟⲩⲟⲩ ⲙ̄ⲙⲉⲡⲣⲁϯ + ⲛⲟⲩϣⲏⲣⲓ ⲛⲉⲙ ⲛⲟⲩϣⲉⲣⲓ + ⲛⲉⲙ ⲛⲟⲩⲥⲛⲏⲟⲩ ⲛⲉⲙ ⲛⲟⲩϣⲫⲉⲣ
4784	ⲉⲩⲉⲣⲁⲡⲟⲧⲁⲍⲉⲥⲑⲉ ⲛ̄ⲧⲟⲩϫⲓⲛϣⲉⲙϣⲓ + ⲉⲩⲛⲁϩϯ ⲉ̄ ⲡⲭ︦ⲥ︦ IAC + ⲡⲓⲙⲟⲛⲟⲅⲉⲛⲏⲥ ⲟⲩⲟϩ ⲛ̄ⲗⲟⲅⲟⲥ ⲛ̄ⲧⲉ ⲫⲓⲱⲧ +
4785	ⲉϥϯⲃⲱ, MS. ϥ is added above the line by a very late hand. 3 sic.
4786	And the men said unto him: “And where is the God Who made all these things whereof thou speakest?”
4787	The holy Apostle Philip said unto them: “He is in the Heavens and upon the earth with us, the men who do
4788	His will.”
4789	When the Devil perceived that the holy Apostle desired to bring back the whole multitude unto God,
4790	even the Christ Jesus our Lord, he quickly filled their hearts with his evil thoughts fand wrought within
4791	them for evil. He caused them to seize the holy Apostle Philip; and they bound him meaning to put
4792	*him upon a cross. And thus everyone who seized him fell blind. And the whole multitude cried out, saying:
4793	ϯ One is the God of the holy Apostle Philip! Do not slay the holy Apostle who is come to save us all at once.”
4794	Thus the whole multitude delivered the holy Apostle Philip from the hands of them who wished to slay him.
4795	He was journeying also, preaching in all the regions round about him, preaching unto them God the Word
4796	with many miracles and healing every man who was sick among them; so that the whole multitude of
4797	the city sought after him, *while he taught them concerning the Kingdom of Heaven. When they brought
4798	unto him the blind, he bestowed healing upon them; when they brought unto him the lame, he cured them
4799	by the word of his mouth alone; when they brought unto him the halt, he caused them to be whole ; when they
4800	brought unto him the deaf, he made them to hear; when they brought unto him the dumb, he made them
4801	speak through the power of Christ which was in him; when they brought lepers, he cleansed them through
4802	the laying-on of his hands, while he prayed to God over them; when they brought unto him men possessed
4803	with demons, he cast them out; and “through the jgrace of our God he wrought (?) healing upon these also.
4804	In a word, he was healing every sickness and every frenzy: they were all being healed at the hands of the
4805	holy Apostle Philip.
4806	Then the great men of the city were wroth when they saw those things which the holy Apostle did for them
4807	that were diseased ; but more especially when they saw their beloved ones, their sons, and their daughters,
4808	and their brethren, and their companions, renouncing their worship (of idols) and believing on the Christ
4809	Jesus, the Only-Begotten and the Word of the Father. And so they assembled together, even *all the great
4810	41
4811	ϫ[ⲧ︦ⲇ︦]
4812	*[¥€]
4813	f (=B., ⲣ. 158)
4814	Pp. 404
4815	ϯ( p.67)
4816	*P. 405
4817	*p. 406
4818	i (=B., p. 159)
4819	ⲭ ⲣ̅. 47
page 102
4820	* (ⲩ︦ⲍ︦)
4821	[ⲩ︦ⲏ︦]
4822	(ⲩ︦︦︦ⲁ︦)
4823	* [mk]
4824	*p. 408
4825	ϯ (=B., p. 160)
4826	ⲣϥ-
4827	ⲣ. 68)
4828	ϯ (=B., p. 161)
4829	ⲣ. 412
4830	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
4831	Ⲟⲩⲟϩ ⲡⲁⲓ ⲣⲏϯ ⲁⲩⲑⲱⲟⲩϯ fixe ⲟⲩⲟⲛ ⲛⲓⲃⲉⲛ ⲉⲧⲟⲓ ⲛⲓϣϯ mem ⲛⲏ Eve ⲙ̃̄ⲡⲟⲩⲛ[ⲁϩϯ ⲉⲡⲓϩⲓⲱⲓϣ ⲉⲑⲟⲩⲁⲃ ⲛ[ⲧⲉ ⲫⲓ-]
4832	ⲗⲓⲡⲡⲟⲥ ⲡⲓⲁ̀ⲡⲟⲥⲧⲟⲗⲟⲥ ⲉ]
4833	Ⲁⲩⲑⲱⲟⲩϯ ⲟⲩⲛ ⲉⲩⲙⲁ ⲛ̄[ϩⲱⲡ +] ⲁⲩⲥⲁϫⲓ ⲛⲉⲙ ⲛⲟⲩⲉⲣⲏⲟⲩ [ⲛ︦]ϩⲁⲛⲥⲁϫⲓ abot ⲉⲩϫⲱ [ⲙ̄ⲙⲟⲥ +]
4834	Ϫⲉ ⲧⲱⲟⲩⲛ ⲧⲏⲣⲟⲩ ⲛⲉⲙ ⲛⲱ[ⲧⲉⲛ]ⲉ̄ⲣⲏⲟⲩ ϩⲓ ⲟⲩⲥⲟⲡ + ⲛ̄ⲧⲉⲛⲁ[ⲙⲟ]ⲛⲓ amar ⲛⲓϣϯ ⲙ̄ⲙⲁⲅⲟⲥ ⲫ[ⲏ] ⲉⲧⲟⲩⲙⲟⲩϯ ⲉⲣⲟϥ ϫⲉ
4835	ⲁ̀ⲡ[ⲟⲥ]ⲧⲟⲗⲟⲥ + ⲛ̃ⲧⲉⲛⲉⲛⲧⲟⲧⲉⲛ EQPHI ⲉϫⲱϥ ⲛ̃ⲧⲉⲛⲥⲱⲛϩ ⲙ̃ⲙⲟϥ ⲛ̄ⲧⲉⲛϧⲟⲑⲃⲉϥ + xe ⲛ̄ⲛⲉⲛⲭⲁϥ ⲉϥⲟⲛϧ ⲛ̄ⲧⲉ
4836	ϯⲡⲟⲗⲓⲥ ⲧⲁⲕⲟ ϧⲉⲛ ⲧⲉϥⲁⲫⲟⲣⲙⲏ +
4837	Ⲟⲩⲟϩ ⲟⲛ ⲟⲩϩⲏⲟⲩ ⲡⲁⲛ ⲡⲉ ⲫⲁⲓ ϫⲉ ⲛ̄ⲛⲉ ⲡⲟⲩⲣⲟ ⲥⲱⲧⲉⲙ ϫⲉ a ⲣⲱⲙⲓ ⲛϣⲉⲙⲙⲟ ⲓ̄ ⲉ̄ϧⲟⲩⲛ € ⲧⲉ(ⲛ)ⲡⲟⲗⲓⲥ + ⲁϥⲫⲱⲛϫ
4838	ⲙ̃ⲡϩⲏⲧ ⲛⲛⲓⲣⲱⲙⲓ ⲧⲏⲣⲟⲩ ⲉⲧⲉ ⲛϧⲏⲧⲥ ⲛⲧⲉϥⲟⲩⲱⲣⲡ ⲛ̄ⲧⲉϥϧⲱⲓⲧⲉⲃ ⲙ̃]\|ⲙⲟⲛ + ϫⲉ ⲉⲑⲃⲉ ⲟⲩ + ⲁ̃ⲣⲉ[ⲧⲉⲛⲉ]ⲣⲁⲛⲉⲭⲉⲥⲑⲉ
4839	ⲛⲁϥ + ϣⲁ[ⲧⲉϥ]ⲧⲁⲕⲟ ⲙⲡⲓⲙⲏϣ ⲧⲏⲣϥ [ⲛ̄ⲧⲉ] ϯⲃⲁⲕⲓ + ⲛ̄ⲧⲟⲩϩⲉⲛⲟⲩ [ⲉⲃⲟⲗ ⲙ̄ⲡⲁⲇⲓⲁ̀ⲧⲁⲅⲙⲁ +
4840	[Ⲟⲩ]ⲟϩ ⲁⲩϭⲓ ⲛⲟⲩⲅⲛⲱⲙⲏ ⲛ̃ⲟⲩ[ⲱ]ⲧ ⲛ̄ϫⲉ ⲛⲓⲛⲓϣϯ ⲛ̄ⲧⲉ ϯⲡⲟⲗⲓⲥ + ⲛⲉⲙ ⲛⲟⲩⲉⲣⲏⲟⲩ ⲁⲩ[ⲉ]ⲛⲧⲟⲧⲟⲩ ⲉ̄ϫⲉⲛ ⲡⲓⲁ̀ⲡⲟⲥⲧⲟⲗⲟⲥ
4841	ⲉ̃ⲑⲟⲩⲁⲃ + ⲫⲓⲗⲓⲡⲛⲟⲥ ⲁⲩⲁ̀ⲙⲟⲛⲓ ⲙ̄ⲙⲟϥ + ⲟⲩⲟϩ ⲁⲩⲥⲟⲛϩϥ ⲭⲱⲣⲓⲥ ϩⲁⲛⲕⲉⲥⲁϫⲓ ⲛϫⲉⲟⲩⲁ ⲉ̄ⲧ ⲁⲩϫⲟⲧⲟⲩ EHOTH ϧⲉⲛ
4842	ⲡⲉϥϩⲟ +
4843	Ⲟⲩⲟϩ ⲛⲁⲩⲉⲣ ⲡⲕⲉϣⲱϣ ⲙ̃ⲙⲟϥ ⲡⲉ + ϧⲉⲛ ϩⲁⲛⲛⲓϣϯ ⲙ̃ⲙⲉⲧⲣⲉϥϫⲉⲟⲩⲁ̃ +
4844	Ⲡⲓⲁ̀ⲡⲟⲥⲧⲟⲗⲟⲥ ⲇⲉ ⲉⲑⲟⲩⲁⲃ ⲛⲁϥⲟⲓ ⲛⲣⲉⲙⲣⲁⲩϣ ⲡⲉ ⲉ̄
4845	One leaf (lwo pages) missing.
4846	ϫⲧⲏⲣⲟⲩ + ⲉⲩϫⲱ ⲙ[ⲙⲟⲥ ϫⲉ ⲧⲱⲟⲩⲛ ⲛⲧⲉⲛϭⲉⲣⲟ ⲛⲭⲣⲱⲙ] ⲛⲧⲉⲛⲥⲓϯ ⲙⲡⲉϥⲥⲱⲙⲁ ⲉ̀ϧⲟⲩⲛ ⲉⲣⲟϥ + ϫⲉ ⲛ̄ⲧ[ⲟⲭϣⲧⲉⲙ)‐
4847	ϫⲉⲙ] ⲛⲉϥⲕⲁⲥ ⲛⲕⲉⲥⲟⲡ +
4848	Ben ⲡϫⲓⲛⲑⲣⲟⲩϭⲉⲣⲟ [ⲙⲡⲓⲭⲣⲱⲙ + ϫⲉ ⲉⲩⲡⲁⲥⲓϯ [ⲙⲡⲉϥⲥⲱⲙⲁ Epovn ⲉ̀ⲣⲟϥ + ⲓⲥ NST] ⲓ︦ⲏ︦ⲥ︦ ⲡⲭ︦︦ⲥ︦ + ⲫⲏ ⲉⲧ ⲉϥϣⲱ[ⲡ
4849	ⲛⲡⲁⲓ ϧⲓⲥⲓ ⲧⲏⲣⲟⲩ ⲉ̀ϫⲉⲛ [ⲡⲉϥ]ⲣⲁⲛ ⲉⲑⲟⲩⲁⲃ + ⲁϥⲟⲩⲱⲣⲡ [ⲙ̃]ⲡⲉϥⲁⲅⲅⲉⲗⲟⲥ + ⲁϥⲱⲗⲓ ⲙ[ⲡⲉϥⲥⲱⲙⲁ ⲉⲃⲟⲗϧⲉⲛ
4850	ⲧⲟⲩⲙⲏ[ϯ] ⲛⲉⲙ ⲉ̃ⲃⲟⲗϧⲉⲛ ⲛⲟⲩϫⲓϫ ϧⲉⲛ ⲧⲫⲁϣⲓ ⲙ̃ⲡⲓⲉ̃ϩⲟⲟⲩ
4851	Cpe ϯⲡⲟⲗⲓⲥ ⲧⲏⲣⲥ ⲛⲉⲙ ⲡⲉⲥⲑⲟϣ ϫⲟⲩϣⲧ ⲛ̄ⲥⲱϥ ⲉϥϩⲏⲗ € ⲡϭⲓⲥⲓ + ϧⲉⲛ ⲟⲩⲱⲟⲩ ⲡⲉⲙ ⲟⲩⲧⲁⲓⲟ ⲁϥϩⲟⲡϥ ϧⲉⲛ
4852	ⲟⲩⲡⲉⲧⲣⲁ ϧⲉⲛ ⲅⲗ︦ⲏ︦︦︦︦ +
4853	Ϧⲉⲛ ⲡϫⲓⲛⲑⲣⲉ ⲡⲓⲙⲏϣ ⲧⲏⲣϥ [ⲛⲁⲩ € ϯⲛⲓϣϯ ⲛϣⲫⲏⲣⲓ ⲉⲧⲁⲥϣⲱⲡⲓ +] ⲛⲉⲙ ⲛⲓⲛⲓϣϯ ⲛϫⲟⲙ [ⲉⲩⲟϣ ⲛ̄ⲧⲉ Mar ⲣⲱⲙⲓ
4854	Apt + [ⲁⲩϭⲓⲥⲓ ⲛ̄]ⲧⲟⲩⲥⲙⲏ é ⲡϣⲱⲓ [AGT] ⲉⲩϧⲣⲱⲟⲩ ⲛ̄ⲟⲩⲱⲧ ⲛ̃[ϧⲣⲱⲟ\|ⲩ ⲧⲏⲣⲟⲩ + ⲉⲩϫⲱ ⲙ̄ⲙⲟⲥ [ϫⲉ ⲟⲩⲁⲓ] ⲡⲉ ⲫϯ
4855	ⲙ̃ⲡⲓⲁ̀ⲡⲟⲥⲧⲟ[ⲗ]ⲟⲥ ⲉⲑⲟⲩⲁⲃ ⲫⲓⲗⲓⲡⲡⲟⲥ [ⲡ]ⲃⲱⲕ ⲉⲧⲉⲛϩⲟⲧ ⲛ̄ⲧⲉ ⲓ︦ⲏ︦ⲥ︦ [NST ⲛ̃ⲛⲁⲧⲫⲉ + ⲛⲉⲙ [ⲛ]ⲁⲡⲕⲁϩⲓ + ⲡⲓⲛⲓϣϯ
4856	ⲛⲛⲟⲩϯ [ⲉⲧϭⲟⲥⲓ ⲟⲩⲟ[ϩ ⲉⲧ\|ⲥⲙⲁⲣⲏⲟⲩⲧ + ϧⲉⲛ ⲧⲫⲉ [ⲛⲉ]ⲙ ϩⲓϫⲉⲛ ⲡⲓⲕⲁϩⲓ +
4857	I The versions suggest a variant reading ⲡⲉⲣⲥⲉⲁ (persea-tree).
4858	[eⲧ]ϭⲟⲥⲓ ⲟⲩⲟ[ϩ] : added by 1st hand.
4859	men and they who did not believe on the holy preaching of Philip. They assembled therefore in a secret place
4860	and spake shameful words with one another, saying: “Up, all of us together, that we may seize this great
4861	sorcerer who is called ‘Apostle,’ and lay our hands upon him and bind him to kill him. For we will not leave
4862	him alive, lest the whole city perish through his attempt. And moreover, this will be an advantage unto us,
4863	that the king will not hear that a strange man is come into our city and overthrown the heart of ⲁⲓ the
4864	men who are therein; lest he (sc. the king) send and slay us, (asking): ‘ Wherefore do ye bear with him until
4865	he corrupt the whole multitude of the city that they may disobey my decree ⲣ.
4866	And the great men of the city took one resolve together, and laid hands upon the holy Apostle Philip,
4867	and seized him, and bound him, tadding? blasphemous words also which they spake to his face: and they
4868	kept reviling him also with great impiety. But the holy Apostle was gentle. . .
4869	[Philip urges his persecutors to repent. They hang him on a cross head downwards and torment him until he dies.]
4870	(And they) *ⲓ (took counsel together) saying: “Let us kindle a fire and cast his body into it, that his
4871	bones be not found any more.” But while they were kindling the fire, that they might cast his body therein,
4872	lo, the Lord Jesus the Christ, for Whose Name's sake he had endured all these sufferings, sent His angel, (who)
4873	took his body out of their midst and out of their thands in the middle of the day, the whole city and the
4874	region thereof gazing after him (sc. the angel), as he rose on high in glory and honor: and he hid it (sc. the
4875	body) in a ⲧⲟⲥⲕ at Jerusalem.
4876	Now when the whole multitude *saw the great marvels which were come to pass and the many great
4877	miracles of this man of God, they lifted up their voices on high to God, crying all with one cry, and saying:
4878	“One is the God of the holy Apostle Philip, the faithful servant of Jesus, the Lord of them in Heaven and
4879	of them on earth, the great God Who is exalted and blessed both in Heaven and upon the earth.”
4880	ⲓ This passage is corrupt in Ar. and Eib. 4 Jerusalem is probably a mistaken identification of
4881	2 Literally ‘besides’ (ac wpsc). sepa ⲡⲟⲗⲓⲥ (Hierapolis) with which Philip is ordinarily
4882	3 Both Ar. and Eth. have “in a ⲉⲉ see note on text. associated.
page 103
4883	THE APOCRYPHAL ACTS OF THE APOSTLES
4884	Ⲟⲩⲟϩ & ϯⲡⲟⲗⲓⲥ ⲧⲏⲣⲥ ⲛⲉⲙ ⲡⲉⲥⲑⲟϣ ⲛⲁϩϯ ⲉ̄ ⲡⲉⲛϭ︦ⲥ︦ ⲓ︦ⲏ︦ⲥ︦ ⲡⲭ︦ⲥ︦ + OTOP ⲁⲩϣⲉⲙϣⲓ AMO ⲧⲏⲣⲟⲩ + ⲓⲥϫⲉⲛ ⲡⲟⲩⲕⲟⲩϫⲓ
4885	ϣⲁ ⲡⲟⲩⲛⲓϣϯ +
4886	Ⲁⲩⲟⲩⲱⲣⲡ ⲇⲉ ⲛϩⲁⲛⲣⲱⲙⲓ ⲉⲩⲉⲣϩⲟϯ ϧⲁⲧϩⲏ ⲙ̄ⲫϯ + ⲉϩⲣⲏⲓ ⲉ̄ϫⲉⲛ ⲡⲓⲧⲱⲟⲩ + ⲉⲩⲕⲱϯ
4887	Four leaves (eight pages) missing.
4888	ⲭⲉⲩⲓⲣⲓ ⲛϩⲁⲛⲛⲓϣϯ ⲛϫⲟⲙ ϧⲉⲛ ⲛⲏ ⲉⲧϣⲱⲛⲓ + ⲉⲧⲁⲥⲥⲱⲧⲉⲙ ⲇⲉ ⲛ̄ϫⲉ ⲧⲁⲥϩⲓⲙⲓ ⲁⲥⲙⲉⲛⲣⲉ ⲡⲓⲧⲟⲩⲃⲟ ⲁⲥϣⲉ ⲛ[ⲁⲥ
4889	ⲉⲃⲟⲗϩⲁ ⲡⲁⲙⲁⲉⲛⲕⲟⲧ ⲛ︦ⲑ︦ ⲛⲉϩⲟⲟⲩ ϯϫⲱ ⲙⲙⲟⲥ (ⲁⲛ ⲁⲛⲟⲕ ϩⲱ ϯϩⲉⲙⲥⲓ ϧⲉⲛ ⲡⲁⲓ ⲕⲉⲣⲙⲓ + ⲉϣⲱⲡ ⲧⲁϣⲓⲙⲓ ⲛⲡⲉ‐
4890	ⲕⲟⲧⲥ ⲉⲣⲟⲓ ⲁⲛ ϯⲛⲁⲕⲏⲛ ⲉⲣⲟⲓ ⲁⲛ ⲉⲓϩⲉⲙⲥⲓ ϧⲉⲛ ⲡⲁⲓ ⲕⲉⲣⲙⲓ ϣⲁϯⲙⲟⲩ
4891	Ⲉⲑⲃⲉ ⲫⲁⲓ ⲇⲉ anor ϩⲱ ϯⲛⲁⲭⲁⲑⲏⲛⲟⲩ ⲁⲛ ⲉ̄ ⲓ̄ ⲉϧⲟⲩⲛ € ⲧⲁⲃⲁⲕⲓ + ⲟⲩⲇⲉ ⲡⲁⲗⲓⲛ ⲙⲏⲡⲱⲥ ⲛ̄ⲧⲉⲧⲉⲛϩⲓⲱⲓϣ
4892	ⲙⲡⲓⲧⲟⲩⲃⲟ ⲛ̄ⲧⲉ ⲧⲁⲥϩⲓⲙⲓ ⲥⲱⲧⲉⲙ ⲛ̄ⲧⲉⲥϣⲉ ⲛⲁⲥ ⲉⲃⲟⲗϩⲁ ⲡⲁⲙⲁⲛⲉⲛⲕⲟⲧ
4893	Ⲉⲧⲁⲩⲥⲱⲧⲉⲙ é ⲛⲁⲓ ⲛ̄ϫⲉ ⲛⲓⲁⲡⲟⲥⲧⲟⲗⲟⲥ ⲁⲩⲧⲁⲥⲑⲱⲟⲩ ⲉ̀ⲃⲟⲗ ⲉⲩⲟⲓ ⲛⲉⲙⲕⲁϩ ⲛ̄ϩⲏⲧ
4894	Ⲡⲉϫⲉ ⲃⲁⲣⲑⲟⲗⲟⲙⲉⲟⲥ ⲙⲡⲉⲧⲣⲟⲥ + ϫⲉ ⲁⲛⲛⲁⲉⲣ OF ϣⲁⲧⲟⲩⲟⲗⲧⲉⲡ ⲉϧⲟⲩⲛ ⲉ̄ ϯⲃⲁⲕⲓ + ⲙⲟⲓ ⲛⲁⲛ ⲛⲟⲩⲥⲟϭⲛⲓ ϫⲉ
4895	ⲁⲛⲛⲁⲉⲣ ⲁϣ ⲛ̄ⲣⲏϯ +
4896	Ⲡⲉϫⲉ ⲡⲉⲧⲣⲟⲥ ⲙ̃ⲃⲁⲣⲑⲟⲗⲟⲙⲉⲟⲥ + ϫⲉ ϯⲟⲩⲱϣ ⲙⲉⲛ ⲉ̄ ϯ ⲟⲩⲥⲟϭⲛⲓ ⲛⲁⲕ + ⲁⲗⲗⲁ ⲙⲏⲡⲱⲥ ⲛ̄ⲧⲉⲕϫⲟⲥ + ϫⲉ ⲁⲓϣⲉⲡ ⲟⲩ‐
4897	ⲙⲏϣ ⲛ̄ϧⲓⲥⲓ ϧⲉⲛ ⲡⲥⲟϭⲛⲓ ⲙⲡⲁⲓⲱⲧ ⲡⲉⲧⲣⲟⲥ + ⲁⲗⲗⲁ ⲛ̄ⲑⲟⲕ ⲡⲉⲧⲑⲱϣ + AMOK ϩⲱ ϯⲛⲁⲥⲉⲡⲕ ⲉ̃ⲃⲟⲗ ⲁⲛ é ⲡⲧⲏⲣϥ +
4898	ϣⲁϯⲟⲗⲕ ⲉϧⲟⲩⲛ € ϯⲃⲁⲕⲓ + ϧⲉⲛ ⲫⲟⲩⲱϣ ⲙⲡⲉⲛϭ︦ⲥ︦ ⲓ︦ⲏ︦ⲥ︦ ⲡⲭ︦ⲥ︦ + ⲡⲟⲩϫⲁⲓ ⲛⲣⲱⲙⲓ ⲛⲓⲃⲉ(ⲛ) »
4899	Ⲟⲩⲟϩ ⲡⲉϫⲉ ⲃⲁⲣⲑⲟⲗⲟⲙⲉⲟⲥ ⲙⲡⲉⲧⲣⲟⲥ + ϫⲉ ⲧⲱⲛⲕ ⲛ̄ⲧⲉ(ⲛ)ⲙⲟⲣⲧⲉⲛ + ⲛ̄ⲧⲉⲛ ϣⲓⲃϯ ⲙ̃ⲡⲉⲡⲥⲭⲏⲙⲁ ⲛⲉⲙ ⲡⲉⲛⲥⲙⲟⲧ +
4900	ⲛ̄ⲧⲉⲛϩⲱⲗ ⲉⲃⲟⲗ ϧⲁϫⲱϥ + ⲙⲡⲁⲓ ⲁⲣⲭⲱⲛ ⲛⲉⲙ ⲛⲁⲓ ⲧⲉⲃⲛⲱⲟⲩⲓ̃ + ⲛⲧⲉⲛϫⲟⲥ ⲛⲁϥ + ϫⲉ ⲭⲛⲁⲉⲣ ⲟⲩⲙⲉⲧⲙⲁⲓⲣⲱⲙⲓ
4901	ⲛⲉⲙⲁⲛ + ⲛ̄ⲧⲉⲕⲟⲗⲧⲉⲛ ⲉϧⲟⲩⲛ € ϯⲃⲁⲕⲓ ⲛⲉⲙⲁⲕ -+
4902	Ⲉϣⲱⲡ ⲛ̄ⲧⲉϥϣⲉⲛⲧⲉⲛ ϫⲉ ⲉ̀ⲧⲉⲧⲉⲡϩⲏⲗ ⲉ̀ϧⲟⲩⲛ € ϯⲃⲁⲕⲓ fica ⲟⲩ + ⲉ̄ ϣⲟⲡ ⲟⲩ + iE € ϯ ⲟⲩ ⲉ̄ⲃⲟⲗ + ⲉⲕⲉϫⲟⲥ ⲡⲁϥ
4903	Ϫⲉ ⲛ̄ϧⲏⲗ ⲉϧⲟⲩⲛ ⲉ ⲧⲁⲓ ⲃⲁⲕⲓ ϫⲉ ⲛⲧⲁϯ Anas ⲕⲟⲩϫⲓ ⲛⲁⲗⲟⲩ ⲛ̄ⲧⲏⲓ ⲉ̄ⲃⲟⲗ ⲛ̄ϧⲏⲧⲥ +
4904	Ⲟⲩⲟϩ ⲉϣⲱⲡ ⲛⲧⲉϥϫⲟⲥ ⲛⲁⲕ ϫⲉ ⲁϣ ⲧⲉ ⲧⲉϥⲓ̄ⲟⲡⲏ + ⲉⲕⲉϫⲟⲥ ⲛⲁϥ + ϫⲉ ⲟⲩϭⲙⲉ ⲡⲉ + ⲟⲩⲟϩ ⲁⲓϣⲁⲛϩⲱⲗ ⲉϧⲟⲩⲛ ⲉ
4905	ϯⲃⲁⲕⲓ + ⲫⲏ ⲉⲧ ⲉⲣⲉ ⲫϯ ⲛⲁⲧⲏⲓϥ ⲉϧⲟⲩⲛ € ⲣⲱⲓ + ϯⲛⲁϫⲟϥ + ⲟⲩⲟϩ ⲫⲏ ET ⲉϥⲛⲁϫⲟϥ ⲛⲏⲓ ϯⲛⲁⲁⲓϥ +
4906	Ⲡⲉϫⲉ ⲡⲉⲧⲣⲟⲥ ⲛⲁϥ + ϫⲉ ⲡⲁⲓ ⲥⲟϭⲛⲓ ⲉⲣϣⲁⲩ
4907	1 The numeral may be ⲃ︦, 8, or 8. The Arabic has “fen 2 ? read ⲟⲩⲇⲉ (ⲉ) ⲡⲁⲏⲓ ⲟⲓ ⲟⲩⲇⲉⲡⲟⲧⲉ.
4908	days.”
4909	And the whole city and the region thereof believed on Our Lord Jesus the Christ, and they worshiped
4910	Him all of them, from the least unto the greatest. And they sent God-fearing men up upon the mountain
4911	seeking (for the body of Philip).
4912	[At the prayer of the people the body of Philip is brought back by an Angel. It is enshrined with honor in the city.]
4913	E. The Preaching of Bartholomew in the City of the Oasis.
4914	[Bartholomew is appointed to preach in the Oasis. He sets out accompanied by Peter and finds a magnate of the city
4915	about to return thither with his camels. Hearing that they are Christians, the man refuses to aid them, relating the un-
4916	happy plight of a married friend whose wife had been induced to lead an ascetic life.]
4917	x«¢ performing great miracles on them who were sick.? But when my wife heard them, she loved
4918	chastity and hath withdrawn from my bed-chamber (these) nine days. say (that) \| also sit in ashes; (and)
4919	if my wife will not return to me, I will not cease to sit in ashes until \| die.” Wherefore I also will not suffer you
4920	to enter into my city or my house (?), flest perchance ye preach chastity, and my wife hear and withdraw
4921	herself from my bed-chamber.”
4922	When the Apostles heard these words they turned back, being sorrowful. “Bartholomew said unto Peter:
4923	“What shall we do, that they may bring us to the city ? Give us counsel how we shall act.” Peter said unto
4924	Bartholomew: “1 am willing indeed to give thee counsel; but perchance thou mayest say: ⲓ have endured
4925	many sufferings through the counsel of my father Peter.” Nay, thou art the disposer (in this matter); and
4926	I will not leave thee at all until [ bring thee into the city according to the will of Our Lord Jesus the Christ,
4927	the Salvation of all men.” And Bartholomew said unto Peter: “Arise, let us gird ourselves, and change our
4928	raiment and our appearance, and get ahead of *this archon and his beasts, and say unto him: ‘Thou wilt
4929	do us a kindness if thou wilt bring us into the city with thee.” And if he ask us, ‘For what purpose are ye
4930	going into the city, to buy or to sell what ?,” thou shalt say unto him: ‘We are going into this city that 1
4931	may sell there this little slave of mine.” And if he say unto thee, ‘What is his craft ?* thou shalt say unto
4932	him, ‘He is a vine-dresser.” And when \| am come into the city, that which God shall put into my mouth,
4933	I will speak; and that which He shall say unto me I will do.” {Peter said unto him: “This plan is suitable.”
4934	1 sc. the Oasis of Behnesa: see ⲣ. 45, note 2. 2 The archon is quoting the words of his friend.
4935	43
4936	ϫ (FR)
4937	x FRE
4938	* (FRY)
4939	*p. 421 (=L
4940	ⲣ. 70; B., p. 92)
4941	1 (=B., p. 93)
4942	ⲣ. 422
4943	ⲣ. 423
4944	ϯ (ⲃ. ⲣ. 4)
page 104
4945	XTRA
4946	* (FRe)
4947	xX PRC
4948	ⲉ(ⲧ̅ⲕ̅ⲍ)
4949	ϫ ⲩⲕⲏ
4950	ⲣ. 44
4951	ϯ.. ⲣ. 71)
4952	*p. 425
4953	x
4954	ⲣ. 426
4955	ϯ (=B., p. 95)
4956	ⲣ̅. 427
4957	ⲣ. 428
4958	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
4959	Ⲧⲟⲧⲉ ⲁⲩϣⲓⲃϯ ANMOTCOCHMS + ⲁⲩⲉⲣⲡⲥⲙⲟⲧ ⲛϩⲁⲛⲣⲱⲙⲓ ⲛⲟⲩⲱⲓ + ⲁⲩⲉⲣ ϩⲓⲧϩⲏ ⲙ̃ⲡⲓⲁⲣⲭⲱⲛ + MEM HITERRWOFT +
4960	Ⲡⲉϫⲉ ⲡⲉⲧⲣⲟⲥ ⲛⲁϥ ϫⲉ ⲭⲉⲣⲉ ⲡⲓⲣⲱⲙⲓ ⲛ̄ⲧⲉ ⲛⲓⲧⲉⲃⲛⲱⲟⲩⲓ̄ + ⲁϥⲉⲣⲟⲩⲱ ⲛ̄ϫⲉ ⲡⲓⲣⲱⲙⲓ + ϫⲉ ⲭⲉⲣⲉ +
4961	Ⲡⲉϫⲉ ⲡⲉⲧⲣⲟⲥ ⲛⲁϥ + ϫⲉ ⲭⲛⲁϣⲉⲣ ϯⲙⲉⲧⲙⲁⲓⲣⲱⲙⲓ ⲛⲉⲙⲁ(ⲛ) ⲛ̄ⲧⲉⲕⲟⲗⲧⲉⲛ ⲉϧⲟⲩⲛ ⲉ̄ ϯⲃⲁⲕⲓ ⲛⲉⲙⲁⲕ ⲡⲉϫⲉ ⲡⲓⲁⲣ‐
4962	ⲭⲱⲛ) ⲛⲁϥ + ϫⲉ ⲉⲕϩⲏⲗ ⲉϧⲟⲩⲛ ⲉ̄ ⲧⲁⲓ ⲃⲁⲕⲓ fica ⲟⲩ ⲉⲕϣⲟⲡ ⲟⲩ + ié ⲉⲕϯ ⲟⲩ ⲉⲃⲟⲗ
4963	Ⲡⲉϫⲉ ⲡⲉⲧⲣⲟⲥ ⲛⲁϥ + ϫⲉ ⲉⲓⲟⲩⲱϣ ⲉ̄ ϩⲱⲗ ⲉ̀ϧⲟⲩⲛ € ϯⲃⲁⲕⲓ + ⲛ̄ⲧⲁϯ ⲉ̃ⲃⲟⲗ ⲙ̃ⲡⲁⲓ ⲃⲱⲕ ⲛⲧⲏⲓ +
4964	Ⲛ̄ϯⲟⲩⲛⲟⲩ a ⲡⲓⲁⲣⲭⲱⲛ ⲓ ⲉϧⲣⲏⲓ + ⲟⲩⲟϩ ⲁϥϣⲧⲟ ⲛ̄ⲛⲓϭⲁⲙⲟⲩⲗ ϩ ⲉϥϫⲱ ⲙ̃ⲙⲟⲥ +
4965	ϫⲉ ⲟⲩⲛⲓϣϯ ⲛⲉϩⲟⲟⲩ ⲛⲏⲓ ⲡⲉ ⲫⲟⲟⲩ + ⲉⲑⲃⲉ ϫⲉ ⲓⲥ ⲟⲩⲙⲏϣ ⲛⲉϩⲟⲟⲩ ϯⲥⲁⲃⲟⲗ ⲛⲉⲙ ⲛⲁⲧⲉⲃⲛⲱⲟⲩⲓ + ⲛⲉⲙ ⲛⲁⲃⲱⲕ
4966	ⲉⲓⲕⲱϯ ⲛ̄ⲥⲁ ⲟⲩⲃⲱⲕ + ⲛ̄ⲧⲁⲓϣⲟⲡϥ + ⲙ̃ⲡⲓϫⲉⲙϥ +
4967	Ⲓⲥ ϩⲏⲡⲡⲉ ϯⲡⲟⲩ ⲓⲥ ⲫⲏ € ϯⲕⲱϯ ⲛ̄ⲥⲱϥ ⲁⲓϫⲉⲙϥ + ⲟⲩⲟϩ ⲡⲉϫⲉ ⲡⲓⲁⲣⲭⲱⲛ ⲙⲡⲉⲧⲣⲟⲥ + ϫⲉ ⲙⲁⲧⲁⲙⲟⲓ ϫⲉ ⲟⲩ ⲧⲉ
4968	ⲧⲉϥⲓ̄ⲟⲡⲏ + ⲁ̀ⲛⲟⲕ ⲉⲑⲛⲁϣⲟⲡϥ ⲛ̄ⲧⲁϯ ⲛⲁⲕ ⲛⲥⲟⲩⲉⲛϥ +
4969	Ⲡⲉϫⲉ ⲡⲉⲧⲣⲟⲥ ⲛⲁϥ + ϫⲉ ⲟⲩϭⲙⲉ ⲡⲉ + ⲟⲩⲟϩ ⲛⲓⲁⲗⲟⲗⲓ ⲉⲧϣⲏϥ ϣⲁϥⲑⲣⲟⲩⲣⲱⲧ ⲛⲕⲉⲥⲟⲛ +
4970	Ⲡⲉϫⲉ ⲡⲓⲁⲣⲭⲱⲛ ⲡⲁϥ + ϫⲉ ⲟⲩⲧⲉⲭⲛⲓⲧⲏⲥ amar ⲣⲏϯ + ⲡⲉ thot ⲛ̄ⲥⲱϥ + ⲉⲑⲃⲉ ϫⲉ ⲟⲩⲟⲛ ⲟⲩⲙⲏϣ ⲛⲁⲗⲟⲗⲓ RATHI +
4971	ⲉⲓⲟⲩⲱϣ € ⲭⲁϥ ⲉϩⲣⲏⲓ ⲉ̄ϫⲱⲟⲩ ⲧⲏⲣⲟⲩ + . ⲧⲟⲧⲉ ⲁⲩⲫⲱⲗϫ *ⲛⲉⲙ ⲧⲉϥⲧⲓⲙⲏ ϣⲁ A ⲛ̄ⲥⲁⲑⲏⲣⲓ + ⲁϥⲟⲗⲟⲩ ⲛ̄ϫⲉ
4972	ⲡⲉⲧⲣⲟⲥ + ⲁϥⲥⲟⲕ ⲃⲁⲣⲑⲟⲗⲟⲙⲉⲟⲥ ⲥⲁ ⲟⲩⲥⲁ + ⲁϥⲧⲏⲓⲧⲟⲩ ⲛⲁϥ ⲉϥϫⲱ ⲙ̃ⲙⲟⲥ ϫⲉ ϭⲓ ⲛ̄ⲧⲉⲕⲧⲓⲙⲏ ⲭⲁⲥ ⲛⲧⲟⲧⲕ +
4973	ϩⲓⲛⲁ ⲁⲕϣⲁⲛϫⲓⲙⲓ ⲛⲟⲩⲣⲱⲙⲓ ⲉϥⲙⲟⲕϩ ⲛⲧⲉⲕϯ ⲡⲁϥ ⲉⲃⲟⲗϧⲉⲛ ⲧⲉⲕⲧⲓⲙⲏ +
4974	Ⲡⲉϫⲉ ⲡⲓⲁⲣⲭⲱⲛ ⲙⲡⲉⲧⲣⲟⲥ + ⲉϥⲉ̀ⲙⲓ ⲁⲛ ϫⲉ ⲡⲉⲧⲣⲟⲥ ⲡⲉ + ϫⲉ ϩⲏⲡⲡⲉ ⲁⲕϭⲓ ⲛ̄ϯⲧⲓⲙⲏ ⲛ̄ⲧⲉ ⲡⲉⲕⲃⲱⲕ + ⲁ̀ⲙⲟⲩ ϯⲛⲟⲩ
4975	ⲛ̄ⲧⲁⲧⲁⲗⲟⲕ ⲛ̄ⲧⲁⲟⲩⲗⲕ ⲉ̀ϧⲟⲩⲛ ⲉ̄ ϯⲃⲁⲕⲓ + ⲛ̄ⲧⲁⲓ̄ⲣⲓ ⲛⲟⲩϣⲟⲡⲥ ⲉⲣⲟⲕ ϧⲉⲛ ⲟⲩⲏⲣⲡ ⲉϥⲟϣ +
4976	Ⲡⲉϫⲉ ⲡⲉⲧⲣⲟⲥ ⲛⲁϥ + ϫⲉ ⲙⲓⲟⲕ ⲡⲁⲥⲟⲛ + ⲡⲓϩⲙⲟⲧ ⲧⲏⲣϥ ⲉⲧ ⲉⲕⲛⲁⲁⲓϥ ⲛⲉⲙⲏⲓ + ⲁⲣⲓⲧϥ ⲛⲉⲙ ⲡⲁⲓ ⲁ̃ⲗⲟⲩ ⲟⲩⲟϩ
4977	ⲙ̃ⲡⲉⲣⲭϯϧⲓⲥⲓ ⲛⲁϥ + ⲁⲗⲗⲁ API ⲙⲁⲓⲣⲱⲙⲓ ⲛⲉⲙⲁϥ + ⲭⲛⲁϫⲉⲙϩⲏⲟⲩ ⲅⲁⲣ ⲉⲣⲟϥ ⲙⲙⲁϣⲱ +
4978	Ⲛⲁⲓ ⲇⲉ ⲉ̀ⲧⲁϥϫⲟⲧⲟⲩ ⲛ̄ϫⲉ ⲡⲉⲧⲣⲟⲥ ⲙ̃ⲡⲓⲁⲣⲭⲱⲛ + ⲛⲁϥϫⲱ ⲛ̄ϩⲁⲛⲛⲛϣϯ ⲙⲙⲩⲥⲧⲏⲣⲓⲟⲛ ⲙⲃⲁⲣⲑⲟⲗⲟⲙⲉⲟⲥ + ⲟⲩⲟϩ ⲁϥⲕⲟⲧϥ
4979	€ ⲫⲁϩⲟⲩ + ⲉⲑⲣⲉϥⲙⲟϣⲓ ϩⲓ ⲡⲉϥⲙⲱⲓⲧ +
4980	Ⲡⲓⲁⲣⲭⲱⲛ ⲇⲉ ϩⲱϥ ⲁϥⲙⲟϣⲓ ⲛⲉⲙ ⲃⲁⲣⲑⲟⲗⲟⲙⲉⲟⲥ ⲛⲉⲙ ⲛⲓⲧⲉⲃⲛⲱⲟⲩⲓ + ⲉⲑⲣⲟⲩϣⲉ ⲛⲱⲟⲩ ⲉϧⲟⲩⲛ € ϯⲃⲁⲕⲓ +
4981	Ⲉⲩⲙⲟϣⲓ ⲇⲉ ⲛ̄ϫⲉ ⲛⲓⲣⲱⲙⲓ ⲉϧⲟⲩⲛ ϧⲉⲛ ⲡⲓⲧⲱⲟⲩ + ⲛⲉⲙ ⲛⲓⲍⲁⲙⲟⲩⲗ + ⲁⲩⲥⲱⲣⲉⲙ ϧⲉⲛ ⲡⲓⲧⲱⲟⲩ + ⲁⲩⲙⲟⲩⲛⲕ ⲛ̄ϫⲉ
4982	ⲛⲓⲙⲱⲟⲩ ⲉⲧⲉⲛⲧⲟⲧⲟⲩ -+
4983	Ⲟⲩⲟϩ ⲁⲩϧⲓⲥⲓ ⲛ̄ϫⲉ ⲛⲓⲣⲱⲙⲓ ⲛⲉⲙ ⲛⲓⲧⲉⲃⲛⲱⲟⲩⲓ ⲙⲙⲁϣⲱ ⲁⲩϩⲉⲓ ⲛ̄ϫⲉ ⲡⲓϭⲁⲙⲟⲩⲗ ⲁⲩⲙⲟⲩ ⲟⲩⲟϩ ⲁⲩⲣⲓⲙⲓ
4984	ⲛ̄ϫⲉ ⲛⲓⲣⲱⲙⲓ + ⲉⲩϫⲱ ⲙⲙⲟⲥ ϫⲉ ⲟⲩⲟⲓ ⲛⲁⲛ ⲫ ⲟⲩ ⲡⲉ ⲡⲓϩⲱⲃ ⲉⲧⲁϥϣⲱⲡⲓ ⲙ̄ⲙⲟⲛ +
4985	Ⲁⲣⲏⲟⲩ ⲟⲩⲃⲱⲕ ⲉ̃ⲛⲁⲡⲉϥ ⲁ(ⲛ) ⲡⲉ ⲡⲁⲓ ⲣⲱⲙⲓ + ⲓⲥϫⲉⲛ ⲉϥⲭⲏ ϧⲉⲛ ⲧⲉϥⲭⲱⲣⲁ + ⲟⲩⲟϩ & ⲡⲉϥϭ︦ⲥ︦ ⲧⲏⲓϥ ⲛⲁⲛ ⲉⲃⲟⲗ +
4986	ⲁⲛϣⲟⲡϥ ⲙ̃ⲡⲉⲛϫⲉⲙϩⲏⲟⲩ ⲉ̄ⲣⲟϥ +
4987	“Then they changed their raiment and took on the appearance of husbandmen and appeared before the
4988	archon and his beasts. Peter said unto him: “Hail, O Master of camels!” And the man answered: “Hail.”
4989	Peter said unto him: “Thou wilt be able to do us a kindness, if thou wilt take us into the city with thee.”
4990	{The archon said unto him: “For what purpose goest thou into this city, to buy or to sell what ⲣ Peter
4991	said unto him: “I wish to go into the city to sell this slave of mine.” Straightway the archon descended,
4992	making his camels kneel and said : **“ Today is a great day for me. For, lo, for many days have I been abroad
4993	with my beasts and my servants seeking for a slave to purchase, but have not found one. Behold, now I
4994	have found what \| sought.” And the archon said unto Peter: “Tell me what is his craft, that \| may buy him
4995	and give thee his price.” Peter said unto him: “(He is) a vine-dresser; and the vines which are blighted
4996	he makes to flourish again.” The archon said unto him: “ It is for a skilled worker of this kind that I am seeking;
4997	for I have many vines, and \| wish to put him in charge of them all.”
4998	Then they agreed *as to his price—thirty staters. And Peter took them and led Bartholomew aside and
4999	gave them to him, saying: “Take thy price and keep it by thee, that if thou shouldest find a man afflicted,
5000	thou mayest give him (alms) from thy price.”
5001	The archon said to Peter, not knowing that he was Peter: “ Behold, thou hast received the price of thy slave;
5002	ϯⲥⲟⲡⲓⲉ now, let me take thee up and bring thee into the city, that \| may make a feast for thee with much
5003	wine.” Peter said unto him: “ Well done, my brother ! The favor which thou wouldest bestow on me, bestow
5004	it on this slave, and do not “afflict him, but deal kindly with him ; for thou wilt find him exceeding profitable.”
5005	Now when Peter had thus spoken unto the archon, he began to speak great mysteries unto Bartholomew:
5006	and he turned back to go on his (own) way. ,
5007	The archon also journeyed with Bartholomew and the beasts that they might go unto the city. But as
5008	the men were traveling in the desert with the camels, they went astray in the desert: and the water they
5009	had with them failed. And the men and the beasts suffered greatly : the camels dropped and died. *And the
5010	men wept, saying: “Woe unto us! What is the thing which hath befallen us ? Perchance this man was no
5011	good servant when he was in his own country, and (therefore) his master sold him unto us: we have bought
5012	44
page 105
5013	THE APOCRYPHAL ACTS OF THE APOSTLES
5014	Ⲁϥⲣⲓⲙⲓ ⲇⲉ ⲛ̄ϫⲉ ⲡⲓⲁⲣⲭⲱⲛ ⲉϥϫⲱ ⲙ̄ⲙⲟⲥ + ϫⲉ ⲟⲩ ⲡⲉⲧⲉ(ⲛ)ⲛⲁⲁⲓϥ + ⲁⲙⲟⲓ ⲛⲓⲧⲉⲃⲛⲱⲟⲩⲓ̄ ⲙⲙⲁⲩⲁⲧⲟⲩ ⲛⲉ + ⲁⲗⲗⲁ
5015	ⲁⲛⲟⲛ ϩⲱⲛ ⲧ[ⲉ]ⲛⲡⲁⲙⲟⲩ ϧⲉⲛ ⲡⲁⲓ ϣⲁϥⲉ ϧⲉⲛ ⲡⲓⲓ̄ⲃⲓ +
5016	Ⲧⲟⲧⲉ ⲃⲁⲣⲑⲟⲗⲟⲙⲉⲟⲥ ⲁϥⲣⲓⲙⲓ ϩⲱϥ + ⲟⲩⲟϩ ⲉ̃ⲛⲁϥϣⲗⲏⲗ ⲡⲉ ϧⲉⲛ ⲡⲉϥϩⲏⲧ ⲉϥⲱϣ ⲉ̃ⲃⲟⲗ ⲁⲛ + ϫⲉ ⲛⲛⲟⲩⲉⲙⲓ ϫⲉ ⲟⲩⲁ̃ⲡⲟⲥ‐
5017	ⲧⲟⲗⲟⲥ ⲡⲉ +
5018	One bundred and forty-eight leaves (two hundred and ninety-six pages) missing.
5019	ϫⲟⲩⲟϩ ⲟⲛ ⲛⲧⲉϥⲛⲁⲓ ⲛⲱⲧⲉ(ⲛ) ϧⲉⲛ ⲡⲉϩⲟⲟⲩ ⲛ̄ⲧⲉ ⲡⲉⲧⲉⲛϫⲓⲛⲓ ⲉⲃⲟⲗϧⲉⲛ ⲥⲱⲙⲁ -+
5020	Ⲛⲓⲣⲱⲙⲓ ⲇⲉ ⲛ̄ⲧⲉ ϯⲡⲟⲗⲓⲥ + ϧⲉⲛ ⲡϫⲓⲛⲑⲣⲟⲩⲥⲱⲧⲉⲙ & ⲛⲁⲓ + ⲉ̄ⲣⲉ ⲡⲓⲁ̀ⲡⲟⲥⲧⲟⲗⲟⲥ ⲉⲑⲟⲩⲁⲃ ⲙⲁⲑⲓⲁⲥ ϫⲱ ⲙ̄ⲙⲱⲟⲩ >
5021	ⲡⲓⲇⲓⲁ̀ⲃⲟⲗⲟⲥ ϣⲉ ⲉϧⲟⲩⲛ ⲉ̄ ⲡⲟⲩϩⲏⲧ + ϩⲓⲧⲉⲛ ⲛⲉϥⲙⲉⲩⲓ̄ ⲉⲧϩⲱⲟⲩ + ⲛⲉⲙ ⲛⲉϥⲙⲉⲧⲥⲁⲛⲕⲟⲧⲥ ⲉⲧϭⲁϧⲉⲙ + ⲡⲉⲙ ⲛⲉϥϫⲓ (ⲛ)
5022	ⲉⲣϩⲱⲃ ⲧⲏⲣⲟⲩ ⲉⲑⲙⲉϩ ⲛⲭⲣⲟϥ + ⲡⲁⲓ ⲉ̄ⲧⲉ ⲙ̄ⲙⲟⲛ ϩⲏⲟⲩ ⲛϧⲏⲧⲟⲩ +
5023	Ⲡⲉϫⲱⲟⲩ ⲛⲛⲟⲩⲉⲣⲏⲟⲩ + ϫⲉ ⲁ̀ⲗⲏⲑⲱⲥ ⲡⲁⲓ ⲣⲱⲙⲓ ⲟⲩⲁⲓ ⲡⲉ ⲉⲃⲟⲗϧⲉⲛ ⲡⲓⲓ︦ⲃ︦ ⲙ̄ⲙⲁⲅⲟⲥ ⲛ̄ⲧⲉ ⲓ︦ⲏ︦ⲥ︦ + ⲛⲁⲓ ⲉⲧⲕⲱϯ ⲕⲁⲧⲁ
5024	ⲡⲟⲗⲓⲥ ϧⲉⲛ ⲡⲓⲕⲟⲥⲙⲟⲥ ⲧⲏⲣϥ + ⲉⲩⲫⲱⲣϫ ⲛ̄ⲛⲓϩⲓⲟ̃ⲙⲓ ϫⲉ ⲛⲟⲩϩⲁⲓ + ⲧⲉⲛⲑⲏⲛⲟⲩ ⲙⲁⲣⲟⲛ ⲛⲧⲉⲛⲛⲁⲩ ϫⲉ ⲁⲡⲛⲁⲉⲣ ⲟⲩ
5025	ⲛⲁϥ + ⲙⲟⲛⲟⲛ ⲁⲛϣⲁ(ⲛ)ⲭⲁϥ ϧⲉⲛ ⲧⲁⲓ ⲡⲟⲗⲓⲥ + ϥⲛⲁⲧⲁⲕⲟⲥ ⲧⲏⲣⲥ ⲛ̄ⲧⲟⲧⲉⲛ +
5026	Ⲁⲩⲧⲱⲟⲩⲛ ⲇⲉ ⲧⲏⲣⲟⲩ + ⲁⲩⲉⲣ ⲟⲩⲥⲟϭⲛⲓ ⲛⲉⲙ ⲛⲟⲩⲉ̀ⲣⲏⲟⲩ + ⲉⲑⲣⲟⲩⲧⲁϩⲟ ⲙⲡⲓⲁⲡⲟⲥⲧⲟⲗⲟⲥ ⲉⲑⲟⲩⲁⲃ ⲙⲁⲑⲓⲁⲥ +
5027	Ⲟⲩⲟϩ ⲡⲁⲓ ⲣⲏϯ ⲁⲩⲁ̀ⲙⲟⲛⲓ ⲙ̄ⲙⲟϥ + ⲁⲩⲥⲟⲛϩϥ + ⲁⲩⲧⲁⲗⲟϥ ϩⲓϫⲉⲛ ⲟⲩϭⲗⲟϫ ⲙ̃ⲃⲉⲛⲓⲡⲓ ⲁⲩⲥⲁϩϯ ϧⲁⲣⲟϥ + ϩⲱⲥⲧⲉ
5028	ⲛ̄ⲧⲉ ⲡⲓϣⲁϩ ⲛ̄ⲧⲉ ⲡⲉϥⲥⲱⲙⲁ ϭⲓⲥⲓ + ϧⲉⲛ ⲟⲩⲙⲉⲧϩⲟⲩⲟ ⲟⲩⲟϩ ⲛ̄ⲧⲉ ⲟⲩⲟⲛ ⲛⲓⲃⲉⲛ ⲉⲑⲡⲁⲩ ⲉⲣϣⲫⲏⲣⲓ +
5029	Xe ⲁ̃ ⲡⲓϣⲁϩ ϭⲓⲥⲓ ⲥⲁ ⲡϣⲱⲓ ⲙ̃ⲡⲓϭⲗⲟϫ ATE ⲙ̃ⲙⲁϩⲓ + ⲟⲩⲟϩ ⲡⲉϫⲉ ⲡⲓⲙⲏϣ ⲉ̃ⲧⲉ ⲙⲡⲉϥⲕⲱϯ + =e ⲉ̃ϣⲱⲛ ⲟⲩⲫⲁⲣ-
5030	[ⲙⲁⲅⲟⲥ ...
5031	Fifteen leaves (thirty pages) missing,
5032	ⲙⲙⲟⲛ, MS.
5033	him and have not found him profitable.” And the archon wept, saying: “What shall we do? Not only
5034	the beasts, but we ourselves fwill perish of thirst in this wilderness.”
5035	Then Bartholomew also wept; and he was praying inwardly without utterance, that they might not know
5036	that he was an Apostle.
5037	[Bartholomew having restored the camels to life, the caravan reaches the city. The Apostle works in the vineyard and
5038	while there cures a nobleman who had been bitten by a snake. In consequence, the people are converted and a Church?
5039	is built on the vineyard where the miracle took place.]
5040	F. The Martyrdom of Matthias.®
5041	[Matthias elected to fill the place of Judas, preaches in Damascus, bidding the people renounce their idols and worship
5042	God in chastity.]
5043	..ⲁⲡⲟ also that He may have mercy upon you in the day of your departing out of the body.”
5044	But when the men of the city heard these things which the holy Apostle Matthias spake unto them, the
5045	Devil entered into their hearts by means of his evil thoughts and his foul deceits and his doing of all deeds
5046	which are full of guile and have no profit in them. And they said among themselves: “ Verily this man is one
5047	of the twelve sorcerers of Jesus, who go about from city to city in all the world separating women *from their
5048	husbands. Up, let us go and see what we will do unto him. Only, if we leave him in this our city, he will de-
5049	stroy it utterly.” And they all rose up and took counsel together to seize the holy Matthias. Thus they
5050	laid hold on him and bound him and placed him upon a bed of iron. They kindled a fire under him, so that
5051	the flame from his body rose up exceedingly, and everyone who saw it marveled. For the flame rose up
5052	above the bed ffifteen cubits. And the multitude which was round about him said: “If (this man is) a
5053	sorcerer...”
5054	[Matthias is found after three days alive and unharmed. The people thereupon believe and destroy their temples and idols.
5055	Matthias baptizes and teaches them, and consecrates a Church. Later, he dies in Judea.]
5056	1 Literally ‘give the beasts alone.” wholly lost, are (1) The Mart. of Bartholomew; (2 and 3)
5057	2 There was a Church of Bartholomew at Behnesa (see Preaching and Mart. of Thomas; (4 and 5) Acts and Mart. of
5058	Abt Salih, Churches and Monasteries, fo. 75%) and his Matthew; (6) Mart. of James the Less; (7 and 8) Preaching
5059	body was preserved in the Church of Karbil there. It is and Mart. of Simon Zelotes; (9) Preaching of Thaddaeus;
5060	clear that the Oasis in question is that of Behnesa. (10) Preaching of Matthias.
5061	3 The works preceding this, which are (presumably)
5062	45
5063	t (=B., p. 96)
5064	*ⲣ 727 (=L,
5065	ⲣ. 138; Ⲃ. ⲣ.
5066	291)
5067	ⲭ p. 728
5068	ϯ.. p. 292)
page 106
5069	ϫ (Yio)
5070	x
5071	ϯ
5072	ⲁⲙ
5073	*p.759 (= L.,
5074	p. 147; B., ⲣ.
5075	310)
5076	*p. 760
5077	*p. 767 (= L,
5078	p. 149; B., pp.
5079	312 f.)
5080	ⲭ ⲣ. 768
5081	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
5082	ⲙⲁⲩ + ⲟⲓ ⲛⲁⲧⲥⲉⲃⲓ + ⲉⲩⲟⲓ ⲡϣⲁⲙϣⲓ ⲓ̄ⲇⲱⲗⲟⲛ + ⲉⲩⲙⲉϩ ⲛⲁⲕⲁⲑⲁⲣⲥⲓⲁ ⲛⲓⲃⲉ(ⲛ) ⲟⲩⲟϩ ⲉⲩϣⲉⲙϣⲓ ⲛ̄ⲛⲓⲱϫϩ
5083	Ⲟⲩⲟϩ ⲕⲁⲧⲁ ⲙⲁ ⲛⲓⲃⲉⲛ ⲛⲉⲙ ϧⲉⲛ ⲧⲁⲣⲭⲏ ⲛ̄ⲣⲓⲣ ⲛⲓⲃⲉⲛ + ⲉⲩⲥⲟⲃϯ ⲛϩⲁⲛⲙⲁⲛϣⲱⲡⲓ ⲛⲉⲙ ϩⲁⲛⲉⲣⲫⲏⲟⲩⲓ̃ ⲛ̄ⲛⲛ̄ⲇⲱⲗⲟⲛ +
5084	Ϩⲁⲛⲁ̃ⲡⲟⲧⲉⲗⲁⲥⲙⲁ ⲇⲉ ⲛⲉⲙ ϩⲁⲛⲣⲉϥⲉⲣϩⲓⲕ + FEM ϩⲁⲛⲙⲉⲧⲛⲱⲓⲕ + ⲡⲉⲙ ϩⲁⲛⲙⲉⲧⲣⲉϥϧⲁⲧⲉⲃⲁⲗⲟⲩ + ⲛⲁⲩⲓ̄ⲣⲓ ⲙ̃ⲙⲱ‐
5085	ⲟⲩ + ⲛ̄ⲃⲏⲧⲥ ⲡⲉ =
5086	Ⲉⲧⲁϥⲉⲣϩⲱⲧ ⲇⲉ ⲉ̃ⲃⲟⲗϩⲓⲧⲉ(ⲛ) ⲛⲓⲁⲡⲟⲥⲧⲟⲗⲟⲥ ⲁϥⲓ̄ ⲛ̄ϣⲟⲣⲡ € ϯⲡⲉⲛⲧⲁⲡⲟⲗⲓⲥ + ⲛⲉ ⲟⲩⲣⲉⲙⲙ̃ⲙⲁⲩ ⲅⲁⲣ ⲡⲉ ϧⲉⲛ ⲡⲉϥ‐
5087	ⲅⲉⲛⲟⲥ +
5088	Ⲁϥϩⲓⲱⲓϣ ⲛⲱⲟⲩ ⲛⲧⲁⲣⲭⲏ ⲙⲡⲓⲥⲁϫⲓ ⲛ̄ⲧⲉ ⲫϯ ⲟⲩⲟϩ ⲁϥⲅⲓ̄ⲣⲓ ⲛ̄ϧⲏⲧⲟⲩ ⲛϩⲁⲛⲛⲓϣϯ ⲛ̄ϣⲫⲏⲣⲓ + ⲛⲉⲙ ϩⲁⲛϫⲟⲙ +
5089	Ⲛⲏ ⲉⲧϣⲱⲛⲓ ⲅⲁⲣ ⲁϥⲉⲣⲫⲁⲣⲣⲓ ⲉ̄ⲣⲱⲟⲩ + ⲛⲓⲕⲁⲕⲥⲉϩⲧ ⲁϥⲧⲟⲩⲃⲱⲟⲩ + ϩⲁⲛⲙⲏϣ ⲙ̃ⲡⲛ︦ⲁ︦ ⲉⲩϩⲱⲟⲩ ⲁϥⲉⲣⲫⲁϧⲣⲓ ⲉ̄ⲣⲱⲟⲩ +
5090	ϩⲓⲧⲉⲛ ⲡⲓⲥⲁϫⲓ ⲛ̄ⲧⲉ ⲡⲓϩⲙⲟⲧ +
5091	Ⲟⲩⲙⲏϣ ⲁⲩⲛⲁϩϯ ⲉ̄ ⲡⲉⲛϭ︦ⲥ︦ ⲓ︦ⲏ︦ⲥ︦ ⲡⲭ︦ⲥ︦ +» ⲉⲃⲟⲗϩⲓⲧⲟⲧϥ + ⲟⲩⲟϩ ⲁⲩⲓⲛⲓ ⲛ̄ⲛⲟⲩⲓ̈ⲇⲱⲗⲟⲛ ⲉ̄ ⲡⲉⲥⲏⲧ + ⲁⲩⲫⲱϯ ⲛ̃ⲡⲟⲩⲓ̈ⲁϩϣ‐
5092	ϣⲏⲛ ⲉⲃⲟⲗ + ⲁⲩϭⲓ ⲙ̃ⲫⲟⲩⲱⲓⲛⲓ + ⲟⲩⲟϩ ⲁⲩϭⲓⲱⲙⲥ ⲙ̃ⲫⲣⲁⲛ ⲙ̃ⲫⲓⲱⲧ ⲛⲉⲙ ⲡϣⲏⲣⲓ ⲛⲉⲙ ⲡⲓⲡ︦ⲛ︦ⲁ︦ ⲉ̃ⲑⲟⲩⲁⲃ +
5093	Ϧⲉⲛ ⲡⲓⲙⲁ ⲇⲉ ⲉⲧⲉⲙⲙⲁⲩ ϩ ⲁⲩϭⲱⲣⲡ ⲛⲁϥ ⲉⲃⲟⲗϩⲓⲧⲉⲛ ⲡⲓⲡ︦ⲛ︦ⲁ︦ ⲉⲑⲟⲩⲁⲃ + ⲉⲑⲣⲉϥⲉⲣϩⲱⲧ € ⲣⲁⲕⲟϯ ⲑⲏ ⲛ̄ⲧⲉ ⲡⲓⲫⲁⲣⲟⲥ
5094	Three leaves (six pages) missing.
5095	*fixe ⲡⲓⲣⲱⲙⲓ ⲉ̃ⲃⲟⲗϩⲓⲧⲉ(ⲛ) ⲛⲏ ⲉ̄ ⲛⲁⲣⲉ ⲙⲁⲣⲕⲟⲥ ϫⲱ ⲙ̄ⲙⲱⲟⲩ ⲉ̃ⲧⲁⲩϣⲱⲡⲓ ⲛ̄ϫⲉ ϩⲁⲛⲙⲏⲓⲛⲓ + ⲛⲉⲙ ϩⲁⲛϣⲫⲏⲣⲓ +
5096	Ⲁϥϭⲓⲱⲙⲥ ⲛ̄ⲑⲟϥ ⲛⲉⲙ ⲡⲉϥⲏⲓ ⲧⲏⲣϥ + ⲛⲉⲙ ⲟⲩⲙⲏϣ ⲉϥⲟϣ + ⲛ̄ⲧⲉ ⲡⲓⲙⲁ ⲉ̃ⲧⲉⲙⲙⲁⲩ + [ⲫ]ⲣⲁⲛ ⲙ̃ⲡⲓⲣⲱⲙⲓ ⲉ̃ⲧⲉⲙⲙⲁⲩ
5097	[ⲡ]ⲉ ⲁⲛⲓⲁⲛⲟⲥ ϩⲱⲥⲧⲉ ⲉ̃[ⲧ\|ⲁϥϣⲱⲡⲓ ⲛ̄ϫⲉ ⲟⲩⲙⲏϣ [e]ϥⲟϣ ⲛ̄ⲧⲉ ⲛⲏ ⲉⲧⲁⲩⲛⲁϩϯ [ⲉ] ⲡⲭ︦ⲥ︦ +
5098	[Ⲁⲩ]ⲥⲱⲧⲉⲙ ⲛ̄ϫⲉ ⲛⲓⲣⲱⲙⲓ ⲛ︦[ⲧ]ⲉ ϯⲃⲁⲕⲓ +» ϫⲉ a ⲟⲩ ⲅⲁⲗⲓ[ⲗⲉ]ⲟⲥ ⲓ̄ ⲉⲙⲛⲁⲓ + ⲁϥⲫⲱⲛϩ [ⲛ̄ⲛⲓ]ϣⲟⲩϣⲱⲟⲩϣⲓ ⲛ̄ⲧⲉ
5099	[ⲛⲓⲛ]ⲟⲩϯ + ⲟⲩⲟϩ ⲁϥϣⲱϣϥ [ⲛ̄ⲛ ϣⲉⲙϣⲓ ⲛ̄ⲧⲱⲟⲩ +
5100	[Ⲟⲩⲟϩ ⲛⲁⲩⲕⲱϯ ⲛ̄ⲥⲱϥ ⲡⲉ [é ⲧⲁ]ϩⲟϥ +» € ϧⲟⲑⲃⲉϥ +
5101	ⲭⲟⲩⲟϩ ⲁⲩⲭⲱ ⲛⲁϥ ⲛ̄ⲟⲩⲙⲏϣ ⲛ̄ ϫⲟⲣϫⲥ € ϧⲟⲑⲃⲉϥ +
5102	Ⲉⲧⲁϥⲉ̄ⲙⲓ ⲇⲉ ⲛ̄ϫⲉ ⲡⲓⲙⲁⲕⲁⲣⲓⲟⲥ ⲙⲁⲣⲕⲟⲥ + € ⲡⲟⲩⲥⲟϭⲛⲓ ⲁϥⲫⲱϣⲉⲛ ⲛ̄ⲁⲛⲓⲁ̃ⲛⲟⲥ REMCKONOC + ⲛⲉⲙ ⲅ̄ ⲛ̄ⲡⲣⲉⲥⲃⲩⲧⲉⲣⲟⲥ
5103	+ MHAIOC ⲡⲉⲙ ⲕⲉⲣⲇⲟⲛⲟⲥ + ⲛⲉⲙ ⲡⲣ[ⲓϯⲙⲟⲥ ⲛⲉⲙ ⲍ̄ ⲛ̄ⲇⲓⲁⲕⲱⲛ ⲛⲉⲙ ⲕⲉⲓ︦ⲁ︦ ⲛⲉⲙⲛⲟⲩⲧ + [ⲉ︦ ⲡ]ϣⲉⲙϣⲓ ⲛϯⲉⲕⲕⲗⲏⲥⲓⲁ
5104	with the hands:” the abbreviated version in Hist. Par.
5105	(ed. Evetts, ⲣ. 43) has “the worship of the creature.”
5106	ⲙⲉⲛ MS.
5107	ⲛⲁⲧⲥⲉⲃⲓ corr. from ⲛ̄ⲁⲧⲥⲟⲃⲓ (by first hand ?).
5108	ⲛ̀ⲛⲓⲱϫϩ sic: ? read ⲛ̄ⲛⲓϫⲱϩ “things tangible” or
5109	“the senses” (ⲣ). Cp. the Eth. “gods which could be felt
5110	G. The Martyrdom of Mark!
5111	[Mark is appointed to preach in Egypt, Libya, and Marmarika. The state of the inhabitants is described.]
5112	...Ⲙⲉ people) *there were uncircumcised, being idolaters, full of all uncleanness and worshiping material
5113	creatures, and building in every quarter and at the beginning of every street dwelling-places and temples
5114	of the idols. And they used to practise therein magic rites and sorcery and fornication and slaying of children.
5115	Now when he (sc. Mark) was sent forth by the Apostles, he came first to Pentapolis; for by race he was
5116	a man of that region. He preached unto them the beginning of the word of God and “wrought among them
5117	great marvels and mighty works. For them that were sick he healed ; the lepers he cleansed ; multitudes of
5118	evil spirits he healed (sic) through the word of grace. A multitude believed on Our Lord Jesus the Christ
5119	because of him, and they brought down their idols and destroyed their groves: they received the light and
5120	were baptized in the Name of the Father and of the Son and of the Holy Spirit.
5121	Now in that place it was revealed unto him through the Holy Spirit that he should depart unto Rakoti
5122	(Alexandria), (the city) of the Pharos. [On entering Alexandria Mark meets with and converts a certain
5123	shoemaker.] “The man (believed on God) by reason of those things which Mark was speaking, when signs
5124	and wonders came to pass. He received baptism, he and all his house, together with a great multitude of
5125	that place. Now the name of that man was Anianus.
5126	So when there was a great multitude of them that believed on the Christ, the men of the city heard that
5127	ⲁ Galilean is come hither and turneth away the sacrifices of the gods and revileth their worship.” And they
5128	were seeking after him to take him and slay him, *and they laid many traps for him, to slay him.
5129	But when the blessed Mark was aware of their design, he ordained Anianus as bishop, and three priests,
5130	Mélius, and Kerdonos, and Primus,? and seven deacons, and eleven door-keepers for the service of the Church.
5131	1 Between the Martyrdoms of SS. Matthias and Mark
5132	intervened the Preaching and Mart. of S. James. The
5133	Mart. of S. Mark is reproduced with slight abridgment in
5134	the Hist. of the Patr. (ed. Evetts, pp. 43 ff.). About one
5135	leaf and a half of this Martyrdom is lost.
5136	2 Eth. (Budge, ⲣ. 310) “unto the fakwdim’ (candle-
5137	stick) :as Budge rightly conjectures, the Pharos is indicated.
5138	3 According to tradition each of these in turn became
5139	Patriarch of Alexandria (see Eusebius, H.E., 11, 24; 111, 14,
5140	21; ⲓ, 1, 4).
5141	46
page 107
5142	THE APOCRYPHAL ACTS OF THE APOSTLES
5143	Ⲡⲁⲗⲓⲛ ⲟⲛ ⲁϥⲫⲱⲧ ⲁϥϣⲉ] ⲡⲁϥ ⲉ̄ ϯⲡⲉⲛⲧⲁⲡⲟⲗⲓⲥ ⲟⲩⲟϩ ⲉⲧⲁϥⲉⲣ ⲣⲟⲙⲡⲓ & ⲙ̃ⲙⲁⲩ + ⲁϥⲫⲱϣⲉⲛ ⲛ̄ϩ[ⲁⲛ]ⲕⲉⲉ̀ⲛⲓⲥⲕⲟⲡⲟⲥ
5144	ⲙⲙⲁⲩ + ⲛ[ⲉⲙ] ϩⲁⲛⲕⲗⲏⲣⲓⲕⲟⲥ ⲕⲁⲧⲁ [ⲛⲓⲭⲱⲣⲁ Ⲟⲩⲟϩ ⲡⲁⲗⲓⲛ ⲟ[ⲛ ⲁϥϩⲱⲗ] é ⲣⲁⲕⲟϯ +
5145	Ⲁⲩⲁϣⲁⲓ ⲇⲉ ϧⲉⲛ ⲡⲓϩⲙⲟⲧ] ⲛⲉⲙ ϯⲉⲡⲓⲥⲧⲏⲙⲏ ⲙ̄ⲫϯ]
5146	ϫⲟⲩⲟϩ ⲁϥⲥⲉⲙⲛⲓ ⲛⲱⲟⲩ ⲛⲟⲩⲉⲕⲕⲗⲏⲥⲓⲁ + ϧⲉⲛ ⲛⲓⲙⲁ ⲉⲧⲟⲩⲙⲟⲩϯ ⲉ̄ⲣⲱⲟⲩ ϫⲉ ⲧⲁ ⲃⲟⲩⲕⲟⲗⲟⲩ + ϧⲉⲛ ⲡⲓⲙⲁ ⲉⲧϩⲓϫⲉⲛ
5147	ⲫⲓⲟⲙ + ϧⲉⲛ ⲟⲩⲛⲓϣϯ ⲙ̄ⲙⲁ ⲛ̄ϫⲁϫⲱ̃ⲛ + ⲥⲁϧⲣⲏⲓ ⲛⲟⲩⲡⲉⲧⲣⲁ +
5148	Ⲉϥⲣⲁϣⲓ ⲙⲙⲁϣⲱ ⲛ̄ϫⲉ ⲡⲓⲑⲙⲏⲓ ⲟⲩⲟϩ ⲉ̃ⲧⲁϥⲕⲱⲗϫ ⲛⲛⲉϥⲕⲉⲗⲓ ⲁϥϯⲱⲟⲩ ⲙ̃ⲫϯ
5149	Ⲉⲧⲁϥϫⲱⲕ ⲇⲉ ⲉⲃⲟⲗ ⲛ̄ϫⲉ ⲟⲩⲥⲏⲟⲩ ⲉϥⲟϣ + ⲟⲩⲟϩ ⲉⲧⲁⲩⲁϣⲁⲓ ⲛ̄ϫⲉ ⲡⲓⲭⲣⲏⲥⲧⲓⲁ̀ⲛⲟⲥ + ⲁⲩⲥⲱⲃⲓ ⲛ̄ⲥⲁ ⲛⲓⲓ̄ⲇⲱⲗⲟⲡ +
5150	ⲟⲩⲟϩ ⲁⲩⲉⲗϣⲁⲓ ⲛ̄ⲥⲁ ⲛⲓⲉⲗⲗⲏⲛⲟⲥ +
5151	Ⲁⲩⲉⲓ ⲇⲉ ⲛ̄ϫⲉ ⲛⲓⲉⲗⲗⲏⲛⲟⲥ ϫⲉ ⲁϥⲓ ⲉ̄ ⲙⲁⲩ + ⲁⲩⲙⲟϩ ⲛ̄ⲭⲟϩ ⲉⲑⲃⲉ ϫⲉ ⲁⲩⲥⲱⲧⲉⲙ ⲉⲑⲃⲉ ⲛⲓϣⲫⲏⲣⲓ ⲉ̄ ⲛⲁϥⲓⲣⲓ
5152	ⲙ̄ⲙⲱⲟⲩ ⲛⲏ ⲉⲧϣⲱⲛⲓ ⲁϥⲉⲣ ⲫⲁⲣⲣⲓ ⲉ̄ⲣⲱⲟⲩ +» ⲛⲓⲕⲁⲕⲥⲉϩⲧ ⲁϥⲧⲟⲩⲃⲱⲟⲩ ⲛⲓⲕⲟⲩⲣ ⲁϥⲑⲣⲟⲩⲥⲱⲧⲉⲙ ⲟⲩⲙⲏϣ
5153	ⲙⲃⲉⲗⲗⲉ ⲁϥⲉⲣϩⲙⲟⲧ ⲛⲱⲟⲩ ⲙ̃ⲡⲓⲛⲁⲩ ⲙ̃ⲃⲟⲗ +
5154	Ⲟⲩⲟϩ ⲁϥϩⲓϣⲉⲛⲛⲟⲩϥⲓ ⲛⲱⲟⲩ ⲙ̃ⲡⲓⲧⲁⲗϭⲟ + ⲛⲉⲙ ⲡⲓϩⲙⲟⲧ (ⲛⲓ ⲉⲃⲟⲗϩⲓⲧⲉⲛ ⲡⲉⲛϭ︦ⲥ︦ ⲓ︦ⲏ︦ⲥ︦ ⲡⲭ︦ⲥ︦ + ⲟⲩⲟϩ ⲛⲁⲩⲕⲱϯ ⲡⲉ
5155	ⲛ̄ⲥⲁ € ⲧⲁϩⲟϥ + ⲛⲁⲩϫⲓⲙⲓ MMO ⲁⲛ ⲡⲉ +
5156	Ⲟⲩⲟϩ ⲛⲁⲩϧⲣⲁϫⲣⲉϫ ⲛⲛⲟⲩⲛⲁϫϩⲓ ⲡⲉ + ⲟⲩⲟϩ ⲛϧⲣⲏⲓ ϧⲉⲛ ⲛⲟⲩⲑⲉⲁⲧⲣⲟⲛ + ⲛⲉⲙ ⲛⲟⲩⲥⲩⲛⲛⲟⲇⲓⲟⲛ ⲛ̄ⲧⲉ ⲛⲟⲩⲓ̄ⲇⲱ‐
5157	ⲗⲟⲛ ⲛⲁⲩⲱϣ ⲉⲃⲟⲗ ⲉⲩϯⲫⲱⲛⲉ ⲉϫⲱϥ ⲡⲉ + ⲉⲩϫⲱ MMOC + ϫⲉ ϩⲁⲛⲛⲓϣϯ ⲛⲉ ⲛⲓϭⲓ ⲛ̄ϫⲟⲛⲥ ⲛ̄ⲧⲉ ⲡⲁⲓ ⲁ̀ⲭⲱ +
5158	Ⲁϥϣⲱⲛⲓ ⲇⲉ ⲛ̄ϫⲉ ⲡⲓⲛⲁⲓ̄ⲁ̀ⲧϥ
5159	Five leaves (len pages) missing.
5160	ⲡⲉⲧⲣⲟⲥ ⲉⲑⲣⲉϥϫⲱⲕ ⲉⲃⲟⲗ ϧⲉⲛ ⲣⲱⲙⲏ ⲛⲁϩⲣⲁϥ ⲛ̄ⲛⲏⲣⲱⲛ ⲡⲟⲩⲣⲟ +
5161	Ⲟⲩⲟϩ ⲡⲥⲱϫⲡ ⲁⲩⲉⲣⲁ̃ⲡⲁⲭⲱⲣⲓⲛ + ⲁⲩϣⲉ ⲛⲱⲟⲩ € ϩⲓⲱⲓϣ ⲙ̃ⲡⲓⲉⲩⲁⲅⲅⲉⲗⲓⲟ(ⲛ) ⲛ̄ⲧⲉ ⲡⲭ︦ⲥ︦ ⲓ︦ⲏ︦ⲥ︦ ϧⲉⲛ ϯⲡⲉⲣⲓⲭⲱⲣⲟⲥ
5162	ⲧⲏⲣⲥ ⲉⲧⲉⲙⲙⲁⲩ
5163	Variant readings of Cod. Vat. Copt. LXVIIL
5164	Il. 17-19 ⲛⲉⲧⲣⲟⲥ- ⲉ̀ⲧⲉⲙⲙⲁⲩ FV omits.
5165	ⲁⲩⲥⲉⲙⲛⲓ, MS. 3 Apparently something has here dropped out of the
5166	2 ¢ added above the line by second (?) hand. Below text.
5167	(fo. \'nf) ⲕⲁⲕⲥϩⲧ stands unaltered.
5168	Again he fled and betook himself to the Pentapolis; and when he had spent there two years, he ordained there
5169	other bishops and clergy, and again went unto Rakoti.
5170	And they increased in the grace and knowledge of God. “And he established for them a Church in the
5171	regions called The Cattle-Pastures (ra Bouxotov) in the place which is above the sea, in a great quarry,
5172	beneath a rock. And the righteous one rejoiced greatly and, bending his knees, gave glory to God.
5173	Now when a long time was passed and the Christians were multiplied, they mocked at the idols and derided
5174	the Pagans. And when the Pagans knew that he was come thither, they were filled with envy because they
5175	heard concerning the miracles which he was working. Them that were sick he healed ; the lepers he cleansed;
5176	the deaf he caused to hear; unto a multitude of blind he vouchsafed sight; and he preached unto them the
5177	good tidings of salvation and grace. . . through Our Lord Jesus the Christ.—And they were seeking after (him)
5178	to take him, but did not find him. And they were gnashing their teeth : and in their theaters and their banquets
5179	of their idols they kept crying out speaking against him, saying: “Great are the iniquities of this wizard.”
5180	Now the hallowed (Feast of the Passover) took place. . .
5181	[Mark is at length seized and is dragged through the streets until he dies. An attempt is made to burn his body, but it
5182	is carried off by the believers.]
5183	H. The Martyrdom of Luke!
5184	[When the Apostles began to evangelize the world, it fell to the lot of Peter to preach in Rome. He dwelt there with Titus
5185	and Luke until his death in the days of Nero.]
5186	(...And it befell) *that Peter ended his course in Rome in the days of Nero the king. And the rest retired
5187	and went their way, preaching the Gospel of the Christ Jesus in all that region.
5188	1 Another Bohairic recension (also from Dér ⲇⲣⲁ at the foot of our text. A summary is incorporated in the
5189	Makar) is published by Balestri in Bessarione 1x (1905) Hist. of the Pair. (ed. Evetts, pp. 43 ff.) : cp. the Arabic
5190	128 ff. The variant readings of this recension, to which I Synaxarium for Babeh 22 (ed. Basset, pp. 144 fT.).
5191	give the symbol V (= Cod. Vat. Copt. Lx, 2), are noted
5192	47
5193	x (ⲯ ⲑ)
5194	ⲭ ⲯ︦ⲟ︦
5195	* p. 769
5196	t (=B., p. 314)
5197	*p. 770
5198	*p.781 (=L.,
5199	ⲣ. 152; B., ⲣ.
5200	137)
page 108
5201	ϯ (B., p.
5202	*p. 782
5203	*p. 783
5204	ⲣ. 784
5205	* ⲯⲡⲅ)
5206	LR BIDS
5207	138)
5208	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
5209	Ⲕⲉⲥⲁⲣ ⲇⲉ ⲛⲏⲣⲱⲛ ⲡⲟⲩⲣⲟ ⲁϥⲁ̀ⲙⲟⲛⲓ ⲙⲡⲁⲩⲗⲟⲥ + ⲁϥⲱⲗⲓ ⲛ̄ⲧⲉϥⲁ̃ⲫⲉ ϧⲉⲛ ⲣⲱⲙⲏ ⲗⲟⲩⲕⲁⲥ ⲇⲉ ⲁϥⲫⲱⲧ ⲉⲃⲟⲗϩⲁ ⲡϩⲟ
5210	ⲙ̃ⲡⲟⲩⲣⲟ +
5211	Ⲁϥϣⲱⲡⲓ ⲉϥϩⲓⲱⲓϣ ⲕⲁⲧⲁ ⲃⲁⲕⲓ ⲛⲓⲃⲉⲛ ⲛⲉⲙ ⲧⲓⲙⲓ ⲛⲓⲃⲉⲛ ⲉⲧϧⲉⲛ ϯⲡⲁⲣⲁⲗⲓⲁ̀ ⲧⲏⲣⲥ ⲛ̄ⲧⲉ ⲣⲱⲙⲏ +
5212	Ⲛⲑⲟϥ ⲇⲉ ⲗⲟⲩⲕⲁⲥ ⲛⲁϥⲟⲓ ⲛⲅⲣⲁⲙⲙⲁⲧⲉⲩⲥ ⲙ̃ⲡⲓⲁ̀ⲅⲓⲟⲥ ⲡⲁⲩⲗⲟⲥ + ⲟⲩⲟϩ ⲉϥⲥϧⲁⲓ ⲕⲁⲧⲁ ⲛⲓⲡⲣⲁⲝⲓⲥ + ⲛ̄ⲧⲁϥ ⲛⲉⲙ
5213	ϩⲱⲃ ⲛⲓⲃⲉⲛ ⲉⲑⲛⲁⲛⲉⲩ + €T ⲉϥϩⲓⲱⲓϣ ⲙ̄ⲙⲱⲟⲩ + ϧⲉⲛ ⲫⲣⲁⲛ) ⲛ̄ⲧⲉ ⲡⲉⲛϭ︦ⲥ︦ ⲓ︦ⲏ︦ⲥ︦ ⲡⲭ︦ⲥ︦ +
5214	Ϩⲁⲛⲛⲓϣϯ ⲛϣⲫⲏⲣⲓ ⲛⲁϥⲓ̄ⲣⲓ ⲙ̃ⲙⲟⲩ ϧⲉⲛ ⲛⲏ ⲉⲧϣⲱⲛⲓ +
5215	Ϩⲁⲛⲃⲉⲗⲗⲉⲩ ϣⲁϥⲑⲣⲟⲩⲛⲁⲩ ⲙⲃⲟⲗ ϩⲁⲛϭⲁⲗⲉⲩ ϣⲁϥⲑⲣⲟⲩⲙⲟϣⲓ + ϩⲁⲛⲕⲁⲕⲥϩⲧ ϣⲁϥⲧⲟⲩⲃⲱⲟⲩ +
5216	Ϩⲁⲛⲕⲟⲩⲣ ϣⲁϥⲑⲣⲟⲩⲥⲱⲧⲉⲙ ϩⲁⲛϣⲱⲛⲓ + ⲛⲟⲩⲑⲟ ⲛ̄ⲣⲏϯ ϣⲁϥⲉⲣⲫⲁϧⲣⲣⲓ ⲉⲣⲱⲟⲩ ϧⲉⲛ ⲫⲣⲁⲛ ⲙ̃ⲡⲭ︦ⲥ︦ +
5217	Ⲉⲧⲁⲩⲥⲱⲧⲉⲙ ⲇⲉ ⲉ̄ ⲡⲓϣⲫⲏⲣⲓ € ⲛⲁϥⲓ̄ⲣⲓ ⲙ̄ⲙⲱⲟⲩ + ⲛ̄ϫⲉ ⲡⲓⲁ̀ⲅⲓⲟⲥ ⲗⲟⲩⲕⲁⲥ + ⲁⲩⲡⲁϩϯ ⲛ̄ϫⲉ ϩⲁⲛⲃⲁⲕⲓ + ⲛⲉⲙ ϩⲁ(ⲛ)ⲧⲓⲙⲓ
5218	ⲉⲩⲟϣ ⲛ̄ⲧⲉ ϯⲡⲉⲣⲓⲭⲱⲣⲟⲥ ⲉ̀ⲧⲉⲙⲙⲁⲩ + ϩⲁⲡⲉⲕⲕⲗⲏⲥⲓⲁ + ⲛⲉⲙ ϩⲁⲛⲙⲟⲛⲏ ⲛⲁⲩⲕⲱⲧ ⲙ̄ⲙⲱⲟⲩ ⲕⲁⲧⲁ ⲙⲁ +
5219	Ⲛⲏ ⲇⲉ ⲉⲧⲁⲩⲛⲁϩϯ ⲉ̄ ⲡⲭ︦ⲥ︦ AC + ⲛⲁⲩⲣⲱⲟⲩⲧ ⲡⲉ + ⲉϧⲟⲩⲛ € ⲡϣⲉⲙϣⲓ ⲙ̄ⲫϯ nem ϯⲥⲃⲱ ⲛ̄ⲧⲉ ⲡⲓⲁ̀ⲅⲓⲟⲥ ⲗⲟⲩⲕⲁⲥ +
5220	Ⲉⲧⲁⲩⲡⲁⲩ ⲇⲉ ⲛ̄ϫⲉ ⲛⲓⲟⲩⲏⲃ ⲛ̄ⲧⲉ ⲛⲓⲓⲇⲱⲗⲟⲛ + ⲛ̄ⲧⲉ ⲛⲓⲉⲑⲛⲟⲥ + ⲁϥϣⲉ ⲛⲁϥ ⲉϧⲟⲩ(ⲛ) ⲉⲣⲱⲟⲩ ⲛ̄ϫⲉ ⲡⲥⲁⲧⲁⲛⲁⲥ + ⲟⲩⲟϩ
5221	ⲁⲩⲓ̄ⲣⲓ ⲛⲟⲩⲥⲟϭⲛⲓ ⲛⲉⲙ ⲛⲓⲓⲟⲩⲇⲁⲓ + ⲉⲧϣⲟⲡ ϧⲉⲛ ⲛⲓϯⲓⲙⲓ ⲧⲏⲣⲟⲩ + ⲛⲉⲙ ⲛⲓⲃⲁⲕⲓ + ⲉⲑⲣⲟⲩⲑⲱⲟⲩϯ ⲉⲃⲟⲩⲛ é ⲡⲓⲉⲣⲫⲉⲓ
5222	ⲉⲧϧⲉⲛ ϯⲙⲏⲧⲣⲟⲡⲟⲗⲓⲥ + ⲛ̄ⲧⲉ ⲧⲟⲩⲭⲱⲣⲁ + ϣⲁ ⲉϧⲟⲩⲛ ⲉ̄ ⲥⲟⲩ ⲕ̄ ⲙ̃ⲡⲓⲁⲃⲟⲧ ⲑⲱⲟⲩⲧ +
5223	Ⲁⲥϣⲱⲡⲓ ⲇⲉ ⲉⲧⲁⲩⲑⲱⲟⲩϯ ⲧⲏⲣⲟⲩ + ⲛ̄ϫⲉ ⲛⲓⲗⲁⲟⲥ ⲛⲉⲙ ⲛⲓⲓⲟⲩⲇⲁⲓ + ⲟⲩⲟϩ ⲁⲩϣⲉ ⲛⲱⲟⲩ ⲉϧⲟⲩⲛ € ⲡⲓⲉⲣⲫⲉⲓ ⲉⲩⲥⲟⲡ +
5224	Variant readings of Cod. Vat. Copt. LxViil.
5225	L ⲓ ⲕⲉⲥⲁⲣ- ⲣⲱⲙⲏ) V has ⲉⲧⲁϥⲉⲙⲓ ⲉ ⲛⲁⲓ fixe] ⲕⲉⲥⲁⲣⲟⲥ ⲛⲏⲣⲱⲛ ⲁϥϫⲱⲛⲧ ϧⲉⲛ ⲟⲩⲛⲓϣϯ ⲛ̄ⲗⲓⲃⲓ ⲉϧⲟⲩⲛ ⲉ ⲡⲁⲩⲗⲟⲥ
5226	ⲛⲉⲙ ⲗⲟⲩⲕⲁⲥ ⲟⲩⲟϩ ⲡⲁⲩⲗⲟⲥ ⲙⲉⲛ ⲁϥⲑⲣⲟⲩⲟⲗⲓ ⲛⲧⲉϥⲛⲁϩⲃⲓ.
5227	I. 3: after ⲉϥϩⲓⲱⲓϣ V adds ⲙ̃ⲡⲓⲉⲩⲁⲅⲅⲉⲗⲓⲟⲛ ⲛ̄ⲧⲉ ⲡⲉⲛϭ︦ⲥ︦ ⲓ︦ⲏ︦ⲥ︦ ⲡⲭ︦ⲥ︦
5228	Il. 4- ¥ carries this section to the beginning of the work, reading: ⲛⲁϥⲙⲏⲛ € ⲡⲁⲩⲗⲟⲥ ⲛ̄ϫⲉ ⲗⲟⲩⲕⲁⲥ ⲉϥⲟⲓ ⲛⲁϥ
5229	ⲙⲙⲁⲑⲏⲧⲏⲥ ⲟⲩⲟϩ ⲉⲛⲅⲣⲁⲙⲙⲁⲧⲉⲩⲥ ⲉϥⲥϧⲁⲓ ⲛ̄ⲛⲉϥⲡⲣⲁⲝⲓⲥ ⲧⲏⲣⲟⲩ ... MMWOT ϧⲉⲛ ⲫⲣⲁⲛ ⲙⲡⲉⲛϭ︦ⲥ︦.
5230	L 6 ϩⲁⲛⲛⲓϣϯ ⲇⲉ ⲙ̃ⲙⲏⲓⲛⲓ ⲡⲉⲙ ϩⲁⲛϣⲫⲏⲣⲓ, [ⲛⲏ ⲉⲑϣⲱⲛⲓ
5231	ⲓ. -ⲥⲱⲧⲉⲙ ⲡⲉⲙ ϩⲁⲛⲕⲉⲙⲏϣ ⲛ̄ⲥⲙⲟⲧ ⲛ̄ϣⲱⲛⲓ &c., ϣⲁϥⲉⲣ- : ⲉⲁϥⲉⲣ- [ ⲙⲡⲉⲛϭ︦ⲥ︦ ⲓ︦ⲏ︦ⲥ︦ ⲡⲭ︦ⲥ︦,
5232	l. 9 ⲉⲧⲁⲩⲥⲱⲧⲉⲙ- ⲗⲟⲩⲕⲁⲥ : ¥ omits.
5233	Il. g f. fiTe—éTemmas: F omits, substituting ⲉ̄ ⲡⲓⲣⲁⲛ éoovak ⲛ̄ⲧⲉ ⲡⲉⲛϭ︦ⲥ︦ ⲓ︦ⲏ︦ⲥ︦ ⲡⲭ︦ⲥ︦ ⲉⲩⲛⲁⲩ ⲉ̄ ⲛⲓⲙⲏⲓⲛⲓ ⲉⲧⲉϥⲓ̄ⲣⲓ
5234	ⲙ̄ⲙⲱⲟⲩ ⲛ̄ϫⲉ ⲡⲉϥⲃⲱⲕ ⲗⲟⲩⲕⲁⲥ.
5235	L 11 ⲛⲏ ⲇⲉ ⲧⲏⲣⲟⲩ, ⲙ̄ⲫϯ ⲙⲡⲉⲛϭ︦ⲥ︦ ⲓ︦ⲏ︦ⲥ︦ ⲡ︦ⲭ︦ⲥ︦, l. 12 ⲛ̄ⲧⲉ ⲛⲓⲉⲑⲛⲟⲥ, / omits,
5236	IL 12 f. ⲁϥϣⲉ ⲛⲁϥ-ⲛ̄ⲟⲩⲥⲟϭⲛⲓ: ⲁ̃ⲡⲥⲁⲧⲁⲛⲁⲥ ⲙⲁϩ ⲡⲟⲩϩⲏⲧ ⲁⲩⲉⲣⲥⲟϭⲛⲓ..
5237	l. 13 ⲉⲧϣⲟⲡ : ⲉⲧϧⲉⲛ ϯⲭⲱⲣⲁ ⲧⲏⲣⲥ ⲉⲧⲉⲙⲙⲁⲩ, V (omitting ⲡⲉⲙ ⲛⲓⲃⲁⲕⲓ).
5238	l. 14 ⲛ̄ⲧⲉ ⲧⲟⲩⲭⲱⲣⲁ / omits \|\| ⲉϧⲟⲩⲛ ⲉ︦ ⲟⲓⲛis.
5239	IL 15f. ⲉⲧ ⲁ ⲟⲩⲙⲏϣ ⲉϥⲟϣ ⲛ̄ⲧⲉ ⲛⲓϩⲉⲗⲗⲏⲛⲟⲥ ⲛⲉⲙ ⲛⲡⲟⲩⲇⲁⲓ ⲑⲱⲟⲩϯ ⲉⲛⲟⲩⲉⲣⲏⲟⲩ ⲁⲩϣⲉ ⲛⲱⲟⲩ... ⲉⲩⲥⲟⲡ ⲟⲧⲟϩ
5240	ⲁⲩϩⲉⲙⲥⲓ.
5241	But when Caesar Nero the king seized Paul and beheaded him in Rome, Luke fled from the presence of the
5242	king. And he was preaching in every city and every village which is in all the sea-board of Rome. {Now
5243	Luke was scribe unto the holy Paul! and wrote down? all his acts *and all the excellent things which he
5244	preached in the name of Our Lord Jesus the Christ. Great marvels was he working upon them that were
5245	sick: the blind he caused to receive sight, the lame he made to walk, the lepers he cleansed, the deaf he
5246	made to hear, them that were afflicted in what way soever he healed in the name of the Christ.
5247	Now when they heard of the miracles which the holy Luke was performing, many towns and villages of
5248	that region believed. “Churches and cells were built in every place, and they who believed on the Christ
5249	Jesus were flourishing in the worship of God and the teaching of the holy Luke.
5250	But when the priests of the idols of the Gentiles saw this, Satan entered into them; and they took counsel
5251	with the Jews who were in all the villages and towns, that they should come together unto the temple, which
5252	is in the Metropolis of their country, upon the twentieth day of the month Thoout. And it came to pass that
5253	when they were all assembled, both the people? and the Jews, and were entered into the temple at one time,
5254	ⲓ The Arabic has ‘Peter.’ 3 Aaoc: probably denotes the Gentiles.
5255	2 Lit. ‘wrote according to all the acts.’
5256	48
page 109
5257	THE APOCRYPHAL ACTS OF THE APOSTLES
5258	Ⲟⲩⲟϩ ⲛⲓⲟⲩⲏⲃ five ⲡⲓⲉⲣⲫⲉⲓ ⲡⲉⲙ ⲡⲟⲩⲛⲟⲩϯ + ⲛⲁⲩⲥⲉⲗⲥⲱⲗⲓ ϧⲉⲛ ϩⲁⲛⲫⲁⲛⲟⲥ ⲛ̄ⲡⲟⲩⲃ + ⲛⲉⲙ ϩⲁⲛⲕⲩⲣⲱ(ⲛ) oreo
5259	ⲛ̄ⲣⲏϯ +
5260	Ⲙⲉⲛⲉⲛⲥⲁ ⲛⲁⲓ ⲁⲩϩⲉⲙⲥⲓ ⲛ̄ϫⲉ ⲛⲓⲗⲁⲟⲥ ⲧⲏⲣⲟⲩ + mem ⲛⲓⲛⲓϣϯ ⲛ̄ⲧⲉ ⲡⲓⲡⲁⲗⲗⲁⲧⲓⲟⲛ ⲛ̄ⲧⲉ ⲛⲟⲩⲣⲟ + ⲛⲉⲙ ⲛⲓⲛⲓϣϯ ⲛ̄ⲧⲉ
5261	ϯⲃⲁⲕⲓ + ⲉⲩϩⲉⲙⲥⲓ ϩⲓϫⲉⲛ ϩⲁⲛⲑⲣⲟⲛⲟⲥ ⲡⲉⲙ ϩⲁⲛⲥⲕⲁⲙⲛⲓⲛ +
5262	Ⲟⲩⲟϩ agi ⲉ̄ ⲑⲙⲏϯ ⲛ̄ϫⲉ ⲡⲓⲛⲓϣϯ ⲛⲟⲩⲏⲃ ⲟⲩⲟϩ ⲡⲉϫⲁϥ +
5263	Xe ⲁⲩⲓ ⲉ̄ ⲧⲉⲡⲭⲱⲣⲁ ⲛ̄ϫⲉ ϩⲁ(ⲛ)ⲙⲁⲅⲟⲥ + ⲛ̄ⲅⲁⲗⲓⲗⲉⲟⲥ ⲉⲃⲟⲗϧⲉⲛ ⲡⲓⲓ︦ⲃ︦ ⲛ̄ⲅⲁⲗⲓⲗⲉⲟⲥ ⲛⲉⲙ HIOR + ⲛⲏ ET ⲁϥⲑⲁⲙⲓⲱⲟⲩ
5264	ⲛⲁϥ ⲙⲙⲁⲑⲏⲧⲏⲥ ⲛ̄ϫⲉ ⲓ︦ⲏ︦ⲥ︦ + ⲫⲏ ⲉⲧⲟⲩⲙⲟⲩϯ ⲉⲣⲟϥ ϫⲉ ⲡⲭ︦ⲥ︦ + ⲁⲩⲑⲣⲟⲩⲁ̃ϣⲁⲓ ⲛ̄ϫⲉ ⲛⲓⲙⲛⲓⲛⲓ ⲛⲉⲙ ⲡⲓϣⲫⲏⲣⲓ +
5265	ⲉⲧⲟⲩⲓ̄ⲣⲓ ⲙ̄ⲙⲱⲟⲩ + ⲕⲁⲧⲁ ⲙⲱⲓⲧ
5266	Ⲁⲩⲙⲟϣⲓ ⲛ̄ⲥⲁ ⲛⲟⲩⲥⲃⲱ ⲧⲏⲣⲟⲩ ⲛ̄ϫⲉ ⲡⲓⲣⲱⲙⲉⲟⲥ ⲡⲉⲙ ⲛⲟⲩⲙⲁⲅⲓⲁ̃ ϩⲁⲛⲕⲉⲭⲱⲟⲩⲛⲓ ⲇⲉ ⲁϥϧⲟⲑⲃⲟⲩ ⲛ̄ϫⲉ ⲡⲟⲩ‐
5267	ⲣⲟ + ⲛⲏⲣⲱⲛ +
5268	Ⲡⲁⲓ ⲭⲉⲧ ⲇⲉ ϩⲱϥ ϫⲉ ⲗⲟⲩⲕⲁⲥ + ⲁϥⲫⲱⲧ ⲉⲃⲟⲗϩⲁ ⲡϩⲟ ⲙ̃ⲡⲟⲩⲣⲟ ⲁϥⲥⲱⲣⲉⲙ ⲛ̄ⲟⲩⲙⲏϣ ϧⲉⲛ ⲧⲉϥⲡⲗⲁⲛⲏ +
5269	Ⲁϥⲟⲩϩⲓ ⲇⲉ ⲉⲣⲁⲧϥ ⲛ̄ϫⲉ ⲟⲩⲓ̄ⲟⲩⲇⲁⲓ + ⲉ̄ ⲡⲉϥⲣⲁⲛ ⲡⲉ ⲓⲥⲁⲁⲕ + ⲉ̃ⲟⲩⲁⲣⲭⲏⲥⲩⲛⲁⲅⲱⲅⲅⲟⲥ ⲛ̄ⲧⲉ ⲛⲓⲓⲟⲩⲇⲁⲓ ⲉⲧϧⲉⲛ ϯⲭⲱⲣⲁ
5270	ⲉⲧⲉⲙⲙⲁⲩ ⲟⲩⲟϩ ⲡⲉϫⲁϥ +
5271	Xe ⲁⲥϣⲱⲡⲓ ⲙ̃ⲡⲁϯⲓ̄ € ⲧⲁⲓⲭⲱⲣⲁ + MAIN CH ϧⲁⲧⲟⲧϥ ⲛ̄ⲟⲩⲛⲟⲙⲓⲕⲟⲥ ϧⲉⲛ TAHM + € ⲡⲉϥⲣⲁⲛ ⲡⲉ ⲅⲁⲙⲁⲗⲓⲏⲗ + ⲛⲁⲩⲟⲓ
5272	ⲛⲁⲣⲭⲏⲉⲣⲉⲩⲥ ⲙ̃ⲡⲓⲗⲁⲟⲥ ⲡⲉ + ⲛ̄ϫⲉ ⲁⲛⲛⲁ ⲛⲉⲙ ⲕⲁⲓ̄ⲁ̀ⲫⲁⲥ + ⲛⲉⲙ ⲁⲗⲉⲝⲁⲛⲇⲣⲟⲥ ⲛⲉⲙ ⲣⲟⲩⲃⲁⲗⲓⲟⲥ +
5273	Ⲁⲩⲁ̀ⲙⲟⲛⲓ ⲛⲟⲩⲣⲱⲙⲓ ϫⲉ ⲓ︦ⲏ︦ⲥ︦ ⲁⲩϯϩⲁⲡ ⲉ̄ⲣⲟϥ + ⲁⲩⲁϣϥ € ⲟⲩⲥⲧⲁⲩⲣⲟⲥ + ⲁⲩⲃⲟⲑⲃⲉϥ ⲁⲩⲭⲁϥ ϧⲉⲛ ⲟⲩⲙϩⲁⲩ + ⲁϥⲧⲱⲛϥ
5274	ⲉ̃ⲃⲟⲗϧⲉⲛ ⲛⲏ ⲉⲑⲙⲱⲟⲩⲧ + HEN ⲡⲓⲉϩⲟⲟⲩ ⲙⲙⲁϩ T + ⲫⲁⲓ ⲉⲧⲉ ⲡⲁⲓ ⲣⲱⲙⲓ ϫⲉ ⲗⲟⲩⲕⲁⲥ ϩⲓⲱⲓϣ ⲙ̄ⲙⲟϥ +
5275	Variant readings of Cod. Vat. Copt. ⲭⲓ.
5276	1. -ϥ V omits.
5277	I. 5 Ⲟⲩⲟϩ : ¥ omits.
5278	l. 6 ai to -ⲡⲗⲁⲛⲏ (I. 11): V substitutes an entirely different speech.
5279	l. 12 -ⲅⲟⲥ ⲡⲉ,
5280	l. 14 ⲁⲥϣⲱⲡⲓ ⲙⲙⲟⲓ ⲉⲓⲟⲓ ⲛⲕⲟⲩϫⲓ,
5281	Ⲓ. ⲓⲍ pen... ©: ⲙⲉⲛⲉⲛⲥⲁ © ⲛⲉϩⲟⲟⲩ, ⲫⲁⲓ ⲡⲉ éve, V.
5282	1 There is evidently a lacuna here. The Arabic reads
5283	“the priests adorned their idols with the pictures (sic) and
5284	the lamps,” &c.; the Eth. has “the priests and their
5285	gods were adorned with rich apparel, and in the temple
5286	were draperies and lamps.” Possibly we should restore
5287	ⲛⲁⲩⲥⲉⲗⲥⲱⲗ (ⲟⲩ ϧⲉⲛ ϩⲁⲛⲡⲁⲛⲟⲥ ⲛⲉⲙ ⲡⲓⲉⲣⲫⲉⲓ ϧⲉⲛ
5288	ⲕⲩⲣⲱⲛ, so the ms. The word occurs in conjunction
5289	with ⲗⲁⲙⲡⲁⲥ in the Translation of the xlix Martyrs (Mon.
5290	et Extrails, ⲭⲭⲭⲓⲭ ⲣ. 34). But there seems to have been a
5291	variant ⲙⲩⲣⲱⲛ, since the Arabic reads “all the scents”
5292	and the Ethiopic “sweet scents of every kind.” In the
5293	Coptic Service for the Consecration of Church and Altar (ed.
5294	ϩⲁⲛⲫⲁⲛⲟⲥ, the omission being mainly due to the similarity
5295	of ⲡⲁⲛⲟⲥ...ⲫⲁⲛⲟⲥ.
5296	Horner, ⲣ. 386) the Coptic ϩⲁⲛⲕⲩⲣⲱⲛ is rendered ϩⲙ
5297	(candles, tapers).
5298	and the priests of the temple and their gods were adorned {with rich apparel, and the temple also) with
5299	lamps of gold and candles! of every kind ——; after these things all the people sat down with the great men
5300	of the king's Palace and the great men of the city, sitting upon thrones and benches.
5301	tAnd the chief priest came into the midst and said: *“ There are come into our country certain wizards,
5302	Galileans, of the Twelve Galileans and the Seventy Two, whom Jesus who is called the Christ made His
5303	disciples. They have multiplied signs and wonders which they do in every place; and all the Romans walk
5304	after their teaching and their sorcery. Now some (of these) Nero the king slew; but this other, Luke, fled
5305	from the presence of the king and has led astray a multitude by his deceit.”
5306	Then stood up a Jew whose name was Isaac, a ruler of the Synagogue *of the Jews who were in that country,
5307	and said: “It chanced that before I came to this country, \| was under a lawyer in Jerusalem, named Gamaliel,
5308	when the High Priests of the Jews were Annas and Caiaphas with Alexander and Rubalius.? They laid hands
5309	on 2 man named Jesus; they passed sentence upon Him; they hanged Him upon a cross; they slew Him and
5310	left Him in a sepulcher; (but) He rose from the dead upon the third day. He it is Whom this man, Luke,
5311	preacheth.”
5312	1 Or “perfumes:” see note on the text. (though Budge, ⲣ. 130, identifies this as Aurelius), and by
5313	2 For Alexander see Acts 1v, 6; or perhaps the names
5314	are taken from Mark xv, 21, “Alexander and Rufus.” The
5315	form Rubalius is supported by the Ethiopic Raydléyos
5316	the Arabic (Lewis, p. 153) Decalius; though the latter is
5317	twice corrupted, Ⲕ having replaced & in the Coptic original,
5318	and • ) having given way to d (3) in the Arabic version.
5319	ϫ (me)
5320	*p. 785
5321	*p. 786
page 110
5322	pnp
5323	*p. 787
5324	*p. 788
5325	ϯ. p. 140
5326	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
5327	*Aejeporld ⲛ̄ϫⲉ ⲡⲓⲙⲏϣ ⲧⲏⲣϥ + HEX ⲟⲩϧⲣⲱⲟⲩ ⲛ̄ⲟⲩⲱⲧ ϫⲉ ⲟⲩⲁϣ ⲛ̄ⲣⲏϯ ⲡⲉ ⲛ̄ϫⲉ ⲡⲁⲓ pan ϫⲉ ⲓ︦ⲏ︦ⲥ︦ + ⲟⲩⲟϩ ϫⲉ
5328	ⲁϥⲧⲱⲡϥ ⲉⲃⲟⲗϧⲉⲛ ⲛⲏ ⲉⲑⲙⲱⲟⲩⲧ +
5329	Ⲁⲥϣⲱⲡⲓ ⲇⲉ ⲉⲧⲁⲩϫⲉ ⲫⲣⲁ(ⲛ) ⲛⲓ︦ⲏ︦ⲥ︦ + ⲙⲡⲉⲙⲑⲟ ⲛⲛⲓⲛⲟⲩϯ ⲁⲩϩⲉⲓ ⲧⲏⲣⲟⲩ + ⲛ̄ϫⲉ ⲛⲛ̄ⲇⲱⲗⲟⲛ + ⲁⲩϧⲟⲙϧⲉⲙ ⲙⲫⲣⲏϯ
5330	ⲛ̃ϩⲁⲛⲃⲉⲗϫ +
5331	Ⲉ̄ⲧⲁⲩⲛⲁⲩ ⲇⲉ ⲛ̄ϫⲉ ⲛⲓⲟⲩⲏⲃ + € ⲡⲧⲁⲕⲟ ⲛⲛⲟⲩⲛⲟⲩϯ + ⲁⲩϫⲱⲛⲧ ϧⲉⲛ ⲟⲩⲗⲓⲃⲓ ⲉϥⲟϣ ⲙⲙⲁϣⲱ +
5332	Ⲟⲩⲟϩ ⲁⲩⲫⲱϧ ⲛⲛⲟⲩϩⲃⲱⲥ ⲁⲩⲥⲱⲗⲡ ⲉⲃⲟⲗ ⲛ̄ⲥⲁ ⲡⲓϥⲱⲓ ⲛ̄ⲧⲉ ⲧⲟⲩⲁ̀ⲫⲉ + ⲁⲩϣⲉ ⲛⲱⲟⲩ ⲇⲉ + ϩⲁ ⲡⲟⲩⲣⲟ ⲛⲏⲣⲱ(ⲛ) ⲉϩⲣⲏⲓ
5333	ⲉ̄ ⲣⲱⲙⲏ + ⲁⲩⲱϣ ⲉ̄ⲃⲟⲗ ⲉⲩϫⲱ ⲙ̄ⲙⲟⲥ + ϫⲉ ⲱ ⲛⲉⲙ MIMATIA ⲛ̄ⲧⲉ ⲡⲁ[ⲓ] ⲣⲱⲙⲓ ϫⲉ ⲓ︦ⲏ︦ⲥ︦ +
5334	Ⲡⲟⲩⲣⲟ ⲇⲉ ⲁϥⲉⲣⲟⲩⲱ ⲡⲉϫⲁϥ ⲛⲱⲟⲩ + ϫⲉ ⲣⲱⲙⲓ ⲛⲓⲃⲉⲛ ⲉⲑⲛⲁϩϯ € ⲡⲁⲓ ⲣⲁⲛ ϧⲉⲛ ⲧⲁⲓⲭⲱⲣⲁ + ⲁⲓϧⲟⲑⲃⲟⲩ + ϣⲁⲧⲉ
5335	ⲛⲟⲩⲁⲓ ϫⲉ ⲗⲟⲩⲕⲁⲥ + ⲁϥⲫⲱⲧ ⲉⲃⲟⲗϧⲉⲛ ⲛⲁϫⲓϫ +
5336	Ⲁⲩⲉⲣⲟⲩⲱ ⲛ̄ϫⲉ ⲛⲓⲙⲏϣ ⲉⲩϫⲱ AMOC + ϫⲉ ϩⲏⲡⲡⲉ ⲓⲥ ⲡⲁⲓ ⲣⲱⲙⲓ ⲉⲧⲉⲙⲙⲁⲩ ϥϯⲥⲃⲱ ϧⲉⲛ ⲧⲉⲛⲭⲱⲣⲁ ϧⲉⲛ ⲡⲁⲓ ⲣⲁⲛ +
5337	ϫⲉ ⲓ︦ⲏ︦ⲥ︦ ⲟⲩⲟϩ ⲓⲥ ⲫⲁⲓ ϥⲭⲏ ϧⲉⲛ ϯⲡⲟⲗⲓⲥ + ⲡⲣⲟⲕⲟⲛⲏⲥⲓⲟⲥ +
5338	Ϩⲁⲛⲙⲏϣ ⲙⲙⲏⲓⲛⲓ ⲁϥⲁⲓⲧⲟⲩ ϧⲉⲛ ⲛⲏ ⲉⲧϣⲱⲛⲓ + ⲛⲟⲩⲑⲟ ⲛⲣⲏϯ +
5339	Ⲁϥϫⲱⲛⲧ ⲇⲉ ⲙ̃ⲙⲁϣⲱ ⲛ̄ϫⲉ ⲡⲟⲩⲣⲟ + ⲟⲩⲟϩ ⲁϥϧⲣⲁϫ-\| [ⲣⲉϫ ...
5340	Variant readings of Cod. Vat. Copt. LXV.
5341	1 ⲁⲩⲉⲣⲱⲟⲩ... ⲡⲓⲙⲏϣ, V (omitting ⲧⲏⲣϥ) \|\| ⲛ̄ⲟⲩⲱⲧ: V omits, but adds ⲉⲩⲉⲣϣⲫⲏⲣⲓ.
5342	IL 1 f. ⲟⲩⲁϣ... ⲁϥⲧⲱⲡϥ: ⲟⲩⲁϣ ⲛⲣⲏϯ ⲛⲑⲟϥ ⲡⲉ ϫⲉ ⲁϥⲧⲱⲛϥ, l. 3 ⲙ̃ⲡⲉⲙⲑⲟ ⲛ̄ⲛⲓⲛⲟⲩϯ: ⲟnis.
5343	Ⲓ.5 ⲛⲓⲟⲩⲏⲃ ⲛⲓϣⲁⲙϣⲉⲓ̄ⲇⲱⲗⲟⲛ, ⲙⲙⲁϣⲱ : ⲟⲛis. 1.6 Ⲟⲩⲟϩ : omits.
5344	Il. 6-7 ⲁⲩϣⲉ ⲛⲱⲟⲩ ⲉ̄ ⲣⲱⲙⲏ ⲡⲉϫⲱⲟⲩ ⲙ̃ⲛⲟⲩⲣⲟ ϫⲉ (the complaint following is entirely different), /.
5345	ⲓ. 8 ⲕⲉⲥⲁⲣ ⲛⲏⲣⲱⲛ ⲡⲉϫⲁϥ ⲛⲱⲟⲩ, \|\| eoorwin ⲙ̃ⲡⲁⲓ ⲣⲁⲛ,
5346	L 10 ⲁϥ- ⲡⲓⲙⲏϣ, ϫⲉ ⲫⲁⲓ ⲣⲱ ⲡⲉ ⲡⲓⲣⲱⲙⲓ ⲉⲧⲥⲱⲣⲉⲙ ⲛ̄ⲧⲉⲛⲭⲱⲣⲁ,.
5347	Il. 10-11 ϧⲉⲛ ..ⲓ︦ⲏ︦ⲥ︦ V omits. l. ⲓⲓ ⲟⲩⲟϩ ϩⲏⲡⲡⲉ ϥϧⲉⲛ... ⲡⲣⲟⲕⲟⲛⲏⲥⲟⲛ, V.
5348	Ⲓ. 12 V substitutes a wholly different passage. l. 13 ⲉⲧⲁϥⲥⲱⲧⲉⲙ ⲇⲉ ⲉ̄ ⲛⲁⲓ ⲛ̄ϫⲉ ⲡⲟⲩⲣⲟ ⲁϥϫⲱⲛⲧ ⲁϥϧⲣⲁϫⲣⲉϫ.
5349	1 Apparently a lacuna: add ⲛⲓⲙⲉⲧϩⲓⲕ).
5350	“The whole multitude answered with one voice: “What sort of name is this, Jesus, and (how) did He
5351	arise from the dead Ⲛⲟⲩ it came to pass that when they uttered the name of Jesus in the presence of the
5352	gods, the idols all fell down and brake in pieces like earthen vessels. But when the priests saw the destruction
5353	of their gods, they were enraged with exceeding great fury; and they rent their clothes and tare out the hair
5354	of their heads. They departed unto Rome to the king, Nero, and cried out, ϯⲓⲛⲓ Ⲟ, the sorceries and
5355	enchantments of this man Jesus!” But the king answered and said unto them: ““All men who believed on
5356	this name in this country I have slain saving one, Luke, who escaped out of my hands.” The multitudes
5357	answered saying: Ⲙⲟ, that same man preacheth in our country in this name, Jesus: and behold, he is in
5358	the city of Proconnesus.! Many miracles hath he performed on those who are sick in divers wise.” Then the
5359	king was exceeding angry and gnashed his teeth. .
5360	[Nero sends soldiers who bring Luke to Rome. The saint is scourged. His right arm is struck off, but adheres again. He is
5361	taken out to sea and beheaded : his head, placed in a sack, is thrown into the sea, but it was washed up upon a certain island,?
5362	where it is preserved.]
5363	1 This statement is repeated in the Vatican recension of fusion between Old and New Rome (Constantinople) ? On
5364	the Martyrdom, but does not appear in the Arabic and Eth. such a supposition the introduction of Proconnesus (in
5365	versions. In all that has gone before Luke is represented as the Propontis) is less surprising.
5366	preaching in “the seaboard of Rome.” Is there some con- 2 Can this have been Proconnesus ?
5367	50
page 111
5368	THE MYSTERIES OF SAINT JOHN
5369	VII. THE MYSTERIES OF SAINT JOHN
5370	Parchment. A single fragment (Cairo, no. 47), 11 x 15 cm., from a small leaf of which neither the top
5371	nor bottom is preserved. The hand (distinguished especially by the forms of ⲙ 3, ⲩ =, ϩ) is identical with
5372	that of No. xxx (cp. Plate XI A): the only stop used is = (black; by first hand).
5373	The text, though small, is important as establishing the existence of a Bohairic version of the Mysteries
5374	of S. Jobn, whereof the Sahidic version was published (from B.M. Or. 7026) by Dr Budge in 1913.1 The frag-
5375	ment corresponds to the lower part of ⲣ. 70 in that edition and to parts of pp. Re—A= in the Sahidic ms.
5376	* ⲙⲉ ⲙ
5377	....]ⲛⲓⲟⲩⲧ[ⲁϩ ⲙⲡⲕⲁϩⲓ ⲟⲩ]ⲟϩ
5378	ⲡⲧ]ⲟⲩⲁ̃ϣⲁⲓ̄
5379	Ⲉϣⲱⲡ] fine ⲧ[ⲥ]ⲁⲗⲡⲓⲛⲝ ⲙⲟⲩϯ
5380	ϣⲁⲣⲉ] ⲟⲩⲥⲙⲏ ϣⲱⲡⲓ ⲛⲧⲉ ⲡⲓ-
5381	ⲙⲟⲩⲛ]ϩⲱⲟⲩ ⲉϫⲉⲛ ⲡⲓⲛⲁϯϩ
5382	Ⲉ]ⲣⲉ ⲛⲛ̄ⲟⲩⲧ[ⲁ]ϩ afai-e[pe ⲡⲓ‐
5383	ⲙⲟⲩⲛϩⲱⲟⲩ ϣⲁϥⲑⲣⲟ[ⲩ ⲧⲏⲣⲟⲩ
5384	* * *
5385	ⲥⲧ Joo
5386	ⲁⲩ[ ..ⲉ̄ ⲡϣⲱ ⲛ̄]ⲛⲓⲫⲟⲩ[ⲓ
5387	Ϩⲏⲡⲡⲉ ⲁⲓ̄ⲧⲁⲙ[ⲟⲕ] ⲉ ⲛⲓⲙⲧ[ⲥⲧⲏⲣⲓⲟⲛ
5388	ⲧⲏⲣⲟⲩ ⲛ̄ⲧⲉ ⲛⲓⲫⲏⲟ[ⲩⲓ ⲱ ⲓⲱⲁⲛ‐
5389	ⲛⲏⲥ
5390	Ⲡⲉ]ϫⲏⲓ ⲛ̃ⲡⲓⲭⲉⲣⲟⲩⲃⲓⲛ ϫⲉ[ⲡⲁ‐
5391	ST ϯⲟⲩⲱϣ ⲉ̄ Emi ϫⲉ ⲟ[ⲩ ⲡⲉⲧϥⲁⲓ
5392	€] ⲁϣⲁⲓ̄ ⲛⲓϧⲁⲣⲁ[ⲃⲁⲓ ϩⲱⲟⲩ ⲉⲧⲉ ⲉϩⲣⲏⲓ] ϧⲁ ⲧⲣⲉ ⲉ̀ⲥⲁϣ[ⲓ
5393	ϣⲁ]ⲣⲉ ⲛⲓⲣ[ⲱⲙⲓ] ⲉⲣϩⲟϯ ⲛϧⲏⲧⲟⲩ Ⲟⲩⲟϩ ⲡ]ⲉ[ϫⲉ ⲛ̄ϫ]ⲉ ⲡⲓⲭ [ⲉⲣⲟⲩⲃⲓⲛ
5394	* * * * * *
5395	*[The dew cometh upon the earth and causeth to grow] the fruits of the earth, and to increase. If the
5396	trumpet? doth not sound, there is a sound of rain upon the earth; and the fruits spring up, the rain causing
5397	them all to increase. The thunders also whereof men are afraid. . .
5398	..Ⲡⲉ waters which are] above the Heavens. Lo, \| have declared unto thee all the mysteries of the
5399	Heavens, O John.”
5400	I said unto the Cherubim: “My Lord, \| desire to know what it is that beareth up the Heaven so that it
5401	is suspended.” And the Cherubim said. . .
5402	VIII. TEXTS RELATING TO THE VIRGIN
5403	A. Life of the Virgin.
5404	Parchment. Two leaves (Cairo, nos. 25, 25499) from one manuscript® of which the second is numbered
5405	-ⲓ︦ⲇ︦ The one measures 33 x 25 cm. ; the other 25.4 x 24 cm., having been roughly cut into circular form
5406	apparently to wrap round a jar-stopper. For the hand, which is square and very carefully formed, see
5407	Plates IV a, 1X A. The only stop used is -.
5408	The first leaf deals with the Annunciation, the Conception, and the attitude of Joseph to these events,
5409	merely paraphrasing the narratives of SS. Matthew and Luke. It may be compared, though only very
5410	generally, with a fragment from a Sahidic Life published by Forbes Robinson.? In the second leaf, however,
5411	Christ informs His mother of the glory and honor which will be hers in Paradise, and the Virgin replies.
5412	The substance is uncanonical and generally parallel with another Sahidic fragment.’ No doubt the narrative
5413	led up to the Death and Assumption of the Virgin.
5414	The phrase (in Frag. 1 verso, ll. g ff.) ⲉⲩⲉⲡ as the Evangelist has shown unto us” clearly shows that the
5415	work to which the fragments belonged was a discourse embodying an apocryphal narrative.
5416	1 Coptic Apocrypha, pp. 59 fi. (text), 241 ff. (translation). 3 A further fragment from the same ms. is Cod. Tisch.
5417	2 The trumpet gives the signal for rain or dew to fall XXV, 6.
5418	upon the earth; for the whole context see Budge, op. cit., 4 Copt. Apocr. Gospels, pp. 16, 18.
5419	ⲣ. 253. 5 id., pp. 34, 36.
5420	51
5421	*Recto
5422	*Verso
page 112
5423	ⲭ
5424	*ⲣ ⲉⲓⲟ
5425	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
5426	Frag. 1 (Cairo, no. 25).
5427	... ⲙⲡ[ ]ⲟⲩⲛⲁⲓⲁⲓ ⲛⲁⲧⲱⲟⲩ.. ⲙ... ⲗⲁ .[.].[ ]ⲟⲗⲁ ...ⲡⲓ
5428	Ⲉⲧⲁⲥⲥⲱⲧⲉⲙ ϫⲉ ⲉ̄ ⲛⲁⲓ ⲁⲥⲙⲟⲩϯ ⲉ‐ ⲛ̄ⲧⲁϣⲧⲉⲙⲭⲁⲣⲱ]. ⲉⲉⲓ.
5429	ⲃⲟⲗ ⲡⲉϫⲁⲥ ⲛⲁϥ ϫⲉ ⲛⲁϣ ⲛ̄ⲣⲏϯ Ic ϩⲏⲡⲡⲉ ⲅⲁⲣ ⲫ︦ϯ︦ ⲡⲉ ⲉⲧⲟⲓ ⲙ̃ⲙⲉⲑ‐
5430	ⲫⲁⲓ ⲛⲁϣⲱⲡⲓ ⲉⲣⲟⲓ ⲙ̃ⲡⲓⲥⲟⲩ[ⲉⲛ] ⲣⲉ ⲉⲣⲟⲓ ϫⲉ ⲙ̃ⲡϣⲟ]ⲡ ⲛⲉⲙⲁⲥ ⲉ ⲡⲧⲏⲣϥ-
5431	5 ϩⲱⲟⲩⲧ ⲉⲛⲉϩ 5 ⲙⲏⲡⲟⲧⲉ ⲛ̄ⲥⲉϫⲉⲙⲥ amas ⲣⲏϯ
5432	Ⲓⲥϫⲉⲛ ⲉ̄ⲧ ⲁ ϯⲡⲁⲣⲑⲉⲛⲟⲥ aovwn n- ⲉⲥⲙⲃⲟⲕⲓ ⲛ̄ⲥⲉⲥⲱⲃⲓ ⲙ̄ⲙⲟⲥ ϧⲉ(ⲛ)
5433	ⲣⲱⲥ ⲁⲥⲥⲁϫⲓ ⲛⲉⲙ ⲡⲓⲁⲅⲅⲉⲗⲟⲥ a ⲑⲙⲏϯ ⲙⲡⲁⲗⲁⲟⲥ =
5434	ⲡⲓⲡ︦ⲛ︦ⲁ︦ ⲉⲑⲟⲩⲁⲃ ϣⲉ ⲉϧⲣⲏⲓ ⲛϧⲏⲧⲥ Ⲛⲁⲓ ⲇⲉ ⲡⲉⲙ ⲡⲁⲓ ⲕⲉⲭⲱⲟⲩⲛⲓ ⲉϥⲙⲟⲕ‐
5435	ⲁϥⲙⲟϩ ⲛ̄ⲛⲉⲥⲙⲉⲗⲟⲥ ⲧⲏⲣⲟⲩ ⲟⲩⲟϩ ⲙⲉⲕ ⲉⲣⲱⲟⲩ- ⲕⲁⲧⲁ ⲫⲣⲏϯ e-
5436	ⲓⲟ ⲡⲉϫⲉ ⲛⲓⲁⲅⲅⲉⲗⲟⲥ ⲛⲁⲥ ⲓⲟ ⲧⲉ ⲡⲓⲉⲩⲁⲅⲅⲉⲗⲓⲥⲧⲏⲥ ϭⲓⲙⲱⲓⲧ
5437	Ϫⲉ ⲟⲩⲡ︦ⲛ︦ⲁ︦ ⲉϥⲟⲩⲁⲃ ϥⲛⲁⲓ̄ ⲉϩⲣⲏⲓ ⲉ̄ϫⲱ- ⲛⲁⲛ-
5438	ⲟⲩϫⲟⲙ ⲛ̄ⲧⲉ ⲫⲏ ⲉⲧϭⲟⲥⲓ ⲉϥⲛⲁ- Ⲟⲩⲥϩ ⲡⲉϫⲁϥ ϫⲉ ⲓⲱⲥⲏⲫ ⲇⲉ ⲡⲉⲥ‐
5439	ⲉⲣϧⲏⲓⲃⲓ ⲉⲣⲟ- ⲉⲑⲃⲉ ⲫⲁⲓ ⲫⲏ ϩⲁⲓ ⲛⲉ ⲟⲩⲑⲙⲏⲓ ⲡⲉ = ⲛ̄ϥⲟⲩⲱϣ
5440	ⲉ̄ⲧ ⲉⲣⲉ(ⲛⲁ)ⲙⲁⲥϥ ϥⲟⲩⲁⲃ- ⲥⲉⲛⲁⲙⲟⲩϯ ⲁⲛ ⲉ ⲁⲓⲥ ⲛⲥⲣⲁϩ ⲁϥⲥⲟϭⲛⲓ ⲉ
5441	ⲓ5 ⲉ̀ⲣⲟϥ ϫⲉ ⲡϣⲏⲣⲓ ⲙ̃ϯ︦- ⲛⲉⲙ ⲡⲕⲉ‐ 15 ⲭⲁⲥ ⲉⲃⲟⲗ ⲛ̄ⲭⲱⲡ -
5442	ⲥⲉⲛⲓ ⲛ̄ⲛⲓⲧⲁⲓⲟ̄ ⲉⲧϭⲟⲥⲓ ⲉⲧ ⲁϥ‐ Ⲉⲣⲉ ⲛⲁⲓ ⲇⲉ ϧⲉⲛ ⲡⲉϥϩⲏⲧ ⲉϥⲛⲁⲉⲛ‐
5443	ϫⲟⲧⲟⲩ ⲛ̄ϯⲑⲉⲟ̄ⲇⲟⲕⲟⲥ ⲉⲑⲟⲩⲁⲃ ROT ⲓⲥ ⲡⲁⲅⲅⲉⲗⲟⲥ ⲙ̄ⲡϭ︦ⲥ︦ ⲁϥⲟⲩ‐
5444	ⲙⲁⲣⲓ- ⲟⲛϩϥ ⲛⲁϥ ého[A] ϧⲉⲛ ⲟⲩⲣⲁⲥ[ⲟⲩⲓ
5445	Ⲓⲥϫ[ⲉ]ⲛ ⲡⲉϩⲟⲟⲩ ⲉⲧⲉⲙⲙⲁⲩ a ⲡⲓⲡ︦ⲛ︦ⲁ︦ ⲉϥϫⲱ ⲙⲙⲟⲥ-
5446	ϩⲟ ϣⲱⲡⲓ ⲛⲣ[ⲏ]ⲧⲥ ⲟ[ϩ]ⲟϩ ⲁⲥⲙⲟϩ é- 20 Ϫⲉ ⲓⲱⲥⲏⲫ ⲡϣⲏⲣⲓ ⲛⲇⲁⲩⲓⲇ ⲙ̃ⲡⲉⲣⲉⲣ‐
5447	ⲃⲟⲗ ⲛϧⲏⲧϥ - & ⲧ[ⲉ]ⲥⲛⲉϫⲓ ϣⲱⲡⲓ ϩⲟϯ ⲉ ϣⲉ[ⲡ] ⲙⲁⲣⲓⲁ ⲧⲉⲕ[ⲥϩⲓϯⲙⲓ ⲉⲣⲟⲕ
5448	ⲙⲫⲣⲏϯ ⲛⲛⲏ ⲉⲧⲉ ⲙⲃⲟⲕⲓ ϩⲓⲧⲉⲛ ⲫⲏ ⲅⲁⲣ ⲉⲧⲉⲥⲛⲁϫⲫⲟ ⲟⲩⲉⲃⲟⲗ-
5449	ⲡⲓϩⲙⲟⲧ ⲛⲉⲙ ⲫⲏⲉⲧ ⲙⲡⲓⲡ︦ⲛ︦ⲁ︦ ⲣⲉⲛ ⲟⲩⲡ︦ⲛ︦ⲁ︦ ⲉϥⲟⲩⲁⲃ ⲡⲉ ⲛⲉⲙ ⲡϫⲱⲕ
5450	ⲉⲓ ⲛⲛⲓⲥⲁϫⲓ ⲧⲏⲣⲟⲩ ⲉⲧ ⲁ ⲡⲓⲁⲅⲅⲉⲗⲟⲥ
5451	25 ϫⲟⲧⲟⲩ ⲛⲁϥ-
5452	Ⲁϥⲧⲱⲛϥ [ⲛ]ϫⲉ ⲓ̄ⲱⲥⲏⲫ ⲉϥⲉⲛⲕⲟⲧ
5453	ⲁϥⲓ̄ⲣⲓ ⲕⲁⲧⲁ ⲫⲣⲏϯ ⲉ̄ⲧ ⲁ ⲡⲓⲁⲅⲅⲉⲗⲟⲥ
5454	ⲉⲑⲟⲩⲁⲃ-
5455	25 Ⲓⲱ̀ⲥⲏⲫ ⲇⲉ ϧⲉⲛ ⲡϫⲓⲛⲑⲣⲉϥϯϩⲑⲏϥ
5456	ⲉ̄ ⲙⲁⲣⲓⲁ = ⲁϥⲛⲁⲩ ⲉ̀ⲣⲟⲥ ⲙⲡⲁⲓ ⲣⲏϯ
5457	ⲉ̄ⲧ ⲁ ⲧⲉⲥⲛⲉϫⲓ ⲙⲟϣⲓ ⲉⲃⲟⲗ ⲁϥϣⲑⲟⲣ‐ . .
5458	ⲥⲁϫⲓ ⲛⲉⲙⲁϥ ⲁϥϭⲓ ⲙⲙⲁⲣⲓⲁ ⲑⲏ ⲉ̄‐
5459	ⲧⲉⲣ- ⲟⲩⲟϩ ⲁϥⲙⲉⲩⲓ ϫⲉ ⲧ • ⲭⲁ ⲁⲥ‐ ⲉ -
5460	ⲓ ϫⲉ ⲧⲁⲩⲱⲡ ⲛ̄ⲥⲱⲥ ⲛⲁϥ ⲉ̀ϧⲟⲩⲛ ⲉ̄ ⲡⲉϥ‐
5461	ⲡ - . 3ⲟ ⲏⲓ ⲙⲡⲉϥⲥⲟⲩⲱⲛⲥ-
5462	ⲟ Ⲡⲉϫⲁϥ ⲛϧⲣⲏⲓ ⲛϧⲏⲧϥ ϫⲉ ⲁ̀ⲛⲟⲕ _
5463	3 ϥ ⲛϧⲣⲏⲓ ⲛϧⲏⲧϥ ϩⲛⲟ Ⲁ ⲫϯ ⲗⲟⲓⲡⲟⲛ ⲉⲣⲉⲛⲉⲣⲅⲓⲛ ⲛϧⲏⲧⲥ
5464	ⲟⲩϧⲉⲗⲗⲟ ⲟⲩⲟϩ ϯⲧⲁⲓⲟ «+ bl. ⲟⲩⲟϩ ⲁ ⲡⲓⲡⲛⲁ eloorak ⲙⲟϩ BoA
5465	ϧⲉⲛ ⲡⲁⲓ ⲉⲣⲟⲛ.. ]ⲙⲏⲡⲉⲧ ... ⲡⲣ[ⲏ]ⲧⲥ = ⲟ[ⲅⲟ]ϩ ⲡⲉⲥϩⲟ ⲉⲣⲟⲩⲱⲓ‐
5466	ⲁ ⲙⲡⲉⲥⲙ.....] ⲉⲥⲱ... ⲛⲓ] ϧⲉⲛ ⲛⲓⲁ[..]ⲛⲓⲛ ⲉⲑⲙⲉϩ ⲛⲱⲟⲩ
5467	ϧⲉⲛ ⲧⲁⲏⲉ ..... ] ; N
5468	ⲡϩⲙ\|ⲟ nia ⲉⲑⲟⲩⲁⲃ =
5469	35 Hlemenic[ ........ ]ⲟⲩⲕⲉ[ 35 ⲉⲧⲓⲉ ⲡϩⲙⲓⲟⲓⲛ AEE ϩⲑⲟⲩⲁ
5470	ⲛⲁⲥ, MS.
5471	“But when she heard these things, she cried out and said unto him: “ How shall this come to pass unto me ?
5472	I have not known a man at any time.” So soon as the Virgin opened her mouth and spake with the angel,
5473	the Holy Spirit entered into her! and filled all her members. And the angel said unto her: “A holy spirit
5474	shall come upon thee, a power of Him who is exalted shall overshadow thee. For this cause that Holy One
5475	Who shall be born of thee, shall be called the Son of God’’>—and the remainder of the exalted praises which
5476	he spake unto the pure Mother of God, Mary.
5477	From that day the Spirit was within her, and she was filled therewith. Her womb became as (the womb)
5478	of them who are with child, through the grace and. . . of the Holy Spirit. But when Joseph regarded Mary
5479	and saw her womb thus increased, he was troubled and thought that. . .she had conceived. He said within
5480	himself: Ⲓ am an old man and I honor. . . [ll. 32-35 are too imperfect for translation.]
5481	*...(L 2) that I may not keep silence. . . For lo, God is my witness that I have not been in unto her at all.
5482	(I fear) lest at some time she be found thus with child and be mocked in the midst of my people.”
5483	These and such like things he pondered ; even as the Evangelist informs us and says:® *“ Joseph her husband
5484	1 The context clearly implies that the Spirit entered by Himself is alleged to have appeared to the Virgin in the
5485	the mouth of the Virgin: in a Sah. fragment (Robinson, form of Gabriel and to have entered into her.
5486	Copt. Apocr. Gospels, pp. 181.) it is stated that the Virgin 2 Luke 1, 20 ff.
5487	conceived Ⲟⲩ the hearing of her ears.” In the Testament 3 Maith. 1, 19. This parenthesis shows that the work was
5488	in Galilee (ed. Guerrier, p. 58 = Schmidt, pp. 52 f.) Christ a Discourse or Homily.
5489	52
page 113
5490	TEXTS RELATING TO THE VIRGIN
5491	being a righteous man and not wishing to make her a gazing-stock, planned to put her away privily.
5492	And while these things were in his heart, as he was sleeping, lo, the angel of the Lord appeared unto him in
5493	a dream, saying: ‘ Joseph, thou son of David, fear not to take unto thee Mary thy wife; for He Whom
5494	she shall bring forth is of a holy spirit’ ”—and the rest of all the words which the angel spake unto her. “And
5495	Joseph arose from sleep and did according as the angel said unto him. He took Mary, his espoused wife,
5496	into his house, and knew her not.”
5497	Then God wrought within her, and the Holy Spirit increased (?) within her. And her face shone with
5498	the. . .full of glory, which is the grace of the Holy Spirit.
5499	Frag. 2 (Cairo, no. 2).
5500	ⲑⲛⲟⲩⲛⲓ ⲛ̄ⲇⲁⲩⲓⲇ ⲁ̀ⲣⲉϣⲱⲡⲓ ⲡⲏⲓ
5501	ⲙ̄ⲙⲁ ⲛⲟⲩⲟϩ
5502	Ⲛⲏ ⲉⲑⲟⲩⲁⲃ ⲧⲏⲣⲟⲩ ⲛⲁⲓ̄ ⲉ̀ⲣⲁϯ nce-
5503	ⲉⲣⲑⲉⲱⲣⲓⲛ ⲙⲡⲉⲱⲟⲩ ⲛⲁⲧⲥⲁϫⲓ
5504	ⲙⲙⲟϥ- ⲉⲩⲉⲣϣⲫⲏⲣⲓ ϫⲉ a ⲟⲩ‐
5505	ⲥϩⲓⲙⲓ ⲛ̄ⲣⲉⲙⲉⲛⲥⲁⲣⲁ ⲉⲣⲡⲉⲙⲡ[ϣⲁ
5506	ⲙⲡⲁⲓ ⲱⲟⲩ ⲛ̄ⲧⲁⲓ ⲙⲁⲓⲏ-
5507	Ⲓⲥ ϩⲏⲡⲡⲉ ⲁⲓϯ ⲛ[ⲉ ⲛϯⲉⲝⲟⲩⲥⲓⲁ ⲱ ⲧⲁ‐
5508	ⲙⲁⲩ - ⲉⲑ[ⲟⲩⲁⲃ ⲉⲑⲣⲟⲅⲉⲣϩⲩⲡⲟ‐
5509	ⲓⲟ ⲧⲁⲍⲓⲛ ⲛⲱⲟⲩ ⲧⲏⲣⲟⲩ ⲛ]ⲉ ⲛⲉⲙ He-
5510	ⲝⲟⲩⲥⲓⲁ ⲛ...... ... ave
5511	Ⲓⲥ ⲡⲓⲡⲁⲣⲁ[ⲇⲓⲥⲟⲥ ..... 1? 2
5512	ⲛ... 1°? 2
5513	AIS EL EPA IF \| PP
5514	15 ⲇⲉ ⲁⲣⲉⲱ........ ⲱⲧ
5515	ⲛ̄ⲁϣ ⲛⲣⲏ[ϯ.......]
5516	ⲁⲣⲟⲓ ⲧⲡⲟ...] ⲟⲩⲟϩ ⲫ.. ⲁ ϩⲓ‐
5517	ⲧⲉⲛ ⲛ̄ⲛⲏ ⲉⲑⲟⲩⲁⲃ ⲧⲏⲣⲟⲩ...
5518	Ⲉⲣⲉⲉⲣⲉⲛⲭⲣⲓⲁ̃ ⲙⲡⲓⲡⲁⲣⲁⲇⲓⲥⲟⲥ . .
5519	ϩⲟ ⲛⲣⲏϯ = ⲉⲣⲉ ⲛⲓⲁⲅⲁⲑⲟⲛ ⲧⲏⲣⲟⲩ
5520	ⲣⲁ̀ⲧⲟϯ - ⲛⲏ ⲉⲧⲉ ⲙⲡⲉ ⲃⲁⲗ ⲛⲁⲩ
5521	ⲟⲩⲇⲉ ⲙⲡⲟⲩⲁ̀ⲗⲏⲓ ⲉ̃ϫⲉⲛ ⲡϩⲏⲧ ⲛ-
5522	ⲣⲱⲙⲓ
5523	Ⲓⲥϫⲉ ⲁⲓⲥⲱ[ⲟ]ⲩⲧⲉⲛ ⲉ̀ⲃⲟⲗ ⲛⲧⲁϫⲓϫ
5524	2 ⲛⲛⲟⲩϯ ⲁⲓⲁ̀ⲙⲟⲛⲓ ⲛⲛⲉⲙⲛⲟϯ
5525	ⲛ︦ⲇ︦
5526	ⲉⲃⲟⲗ ϧⲁ ⲧⲉϩⲏ ⲱ ⲧⲁⲙⲁⲩ = ⲟⲩⲱ[ⲙ
5527	ⲟⲩⲟϩ ⲥⲱ ⲟⲩⲛⲟϥ MMO ϧⲉⲛ ⲛⲓ‐
5528	ⲁ̀ⲅⲁⲑⲟⲛ ⲛⲁⲧⲥⲁϫⲓ ⲉⲣⲱⲟⲩ ⲛ̄ⲧⲉ
5529	ⲧⲫⲉ
5530	5 Ic ϩⲏⲡⲡⲉ ⲅⲁⲣ ⲥⲉⲥⲉⲃⲧⲱⲧ ⲛⲉ ⲛ̄ϫⲉ
5531	ⲉⲛⲭⲁⲓ ⲛⲓⲃⲉⲛ ⲉⲧⲧⲁⲓ̄ ⲏⲟⲩⲧ ⲛ̄‐
5532	ⲧⲉ ⲑⲙⲉⲧⲟⲩⲣⲟ ⲛ̄ⲡⲓⲫⲏⲟⲩⲓ̄ ⲱ
5533	ⲧⲁⲙⲁⲩ ⲙⲡⲁⲣ[ⲑⲉ]ⲛⲟⲥ ⲉⲧϫⲏⲕ ⲉ‐
5534	ⲃⲟⲗ
5535	10 Ⲙⲁⲣⲓⲁ ⲇⲉ plen ⲡϫⲓⲛⲑⲣ]ⲉⲥⲥⲱⲧⲉⲙ
5536	€ ⲛⲁⲓ ⲧⲁⲓⲟ ⲧⲏⲣⲟⲩ ⲛ︦]ⲧⲟⲩϥ ⲙ̃ⲡⲉⲥ‐
5537	ϣⲏⲣⲓ ⲁⲥ[ⲣⲁϣⲓ ⲙⲙⲁϣⲱ- a ⲡⲉⲥ‐
5538	ⲡⲛ︦ⲁ︦ ⲑⲉⲗⲓⲏⲗ ⲙⲙⲁϣⲱ ⲡϧ]ⲏⲧⲥ ⲁⲥ‐
5539	ⲱϣ ⲉⲃⲟⲗ ⲉⲥϫⲱ ⲙⲙⲟⲥ ϫⲉ ⲁⲛⲟ[ⲕ
5540	I5 ⲛⲓⲙ ⲁ̃ⲛⲟ[ⲕ ⲉⲑⲛⲁϣⲟⲡϯ ⲛⲛⲁⲓ ⲧⲁ‐
5541	10 ⲧⲏⲣⲟⲩ [ⲛⲧⲁⲓ marl =
5542	Ⲧⲥⲱⲟⲩⲛ ⲱ ⲡⲁϣⲏⲣⲓ ϫⲉ ⲁⲓⲙⲡϣⲁ
5543	ⲛϣⲱⲡⲓ ⲛⲁⲕ AMA ⲛⲟⲩⲟϩ ϩⲓϫⲉⲛ
5544	ⲡⲓⲕⲁϩⲓ = ⲁⲗⲗⲁ ⲛⲁⲓ ⲧⲁⲓ̄ⲟ︦ ⲧⲏⲣⲟⲩ
5545	ⲍⲟ ⲥⲉⲟⲩⲟ̄ⲧⲉⲃ ⲉ ⲡϣⲓ ⲛ̄ϯⲙⲉⲧⲣⲱ‐
5546	ⲙⲓ ⲧⲏⲣⲥ
5547	Ⲧⲥⲱⲟⲩⲛ ⲱ̄ ⲡⲁϭ︦ⲥ︦ ϫⲉ ⲁⲕϣⲱⲡⲓ ϧⲉ(ⲛ)
5548	ⲧⲁⲛⲉϫⲓ Me ⲛⲁⲃⲟⲧ ϧⲉⲛ ⲟⲩⲙⲩⲥ‐
5549	ⲧⲏⲣⲓⲟⲛ ⲛ̄ⲁⲧϣⲉⲣⲑⲉⲱ̀ⲣⲓⲛ ⲙ̄‐
5550	2 ⲙⲟϥ- ⲙ̃ⲫⲣⲏϯ ⲛⲥϩⲓⲙⲓ ⲛⲓⲃⲉ(ⲛ)
5551	ⲉ̃ⲧⲉ ⲙⲃⲟⲕⲓ
5552	Ⲁ]ⲗⲗⲁ ⲡⲓⲱⲟⲩ ⲧⲏⲣϥ ET ⲁⲓⲛⲁⲩ ⲉ[ⲣⲟϥ
5553	ⲙⲫⲟⲟⲩ ⲟⲩⲟⲧⲉⲃ ⲉ ⲫ..
5554	ⲟϯⲅⲟϩ ⲁⲓⲟⲓ ⲉⲃⲟⲗϧⲉⲛ ⲡⲓⲉⲣⲱϯ
5555	...ⲱⲛ ⲛϧⲏϯ- ⲙ̃ⲫⲣⲏ[ϯ
5556	* EJ * * * *
5557	“.. .*the root of David, thou hast been untoMe! a place of rest. All the holy ones shall come unto thee to
5558	behold thine ineffable glory, marveling that a woman of the daughters of Sarah should be held worthy of
5559	glory of this sort. Lo, I give thee authority, O My holy Mother, that they all submit themselves unto thee,
5560	and authority. . .Lo Paradise. . .{ll. 13-17 too fragmentary for translation.]. . . by all the holy ones. If thou
5561	shalt have need (?) of Paradise. . ., all good things shall be thine—those which eye hath not seen and which
5562	have not entered into the heart of man.? If I stretched forth My divine hand and took thy breast, and
5563	drank of the milk. . .in thee, like. . .
5564	[Eight lines are wholly lost.]
5565	*before thy face, O My Mother. Eat and drink and delight thyself in the ineffable good things of Heaven.
5566	For lo, all the precious things of the Kingdom of Heaven are prepared for thee, O My Virgin Mother, who art
5567	perfect.”
5568	Now when Mary heard of these glories from her Son, she was exceeding glad and her spirit rejoiced
5569	greatly within her. She cried out, saying: “Who am I, even I, that I should receive all these glories after
5570	this sort ? I know, O my Son, that I was held worthy to be unto Thee a resting-place upon the earth; but all
5571	these glories pass the measure of all human kind. I know, O my Lord, that Thou wast in my womb nine
5572	months, by a mystery which cannot be contemplated, even as (it is with) all women who are with child.
5573	But all the glory which I beheld today surpasses. ...”
5574	[Seven lines are wholly lost.)
5575	1 Christ is addressing the Virgin.
5576	53
5577	2 Cp. 1 Cor. 11, 0.
5578	ⲭ Recto
5579	* Verso
page 114
5580	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
5581	ⲃ. SAINTS PETER AND JOHN
5582	The Death and Assumption of the Virgin.
5583	Parchment. A complete leaf and six fragments from a single ⲙ.
5584	Frag. 1 (Cod. Tisch. XX1v, 4 is a complete leaf, 33 x 25 cm., containing the title of the work, set in a
5585	frame of elaborate interlaced work in red and yellow, and the opening of the narrative proper. At the foot of
5586	the page is the numeral pox, added by a later but ancient hand and indicating the position of this leaf in the
5587	volume in which the tract was bound up. At regular intervals in the right-hand border small rectangular
5588	spaces are reserved for an interrupted inscription. The first reads [ⲭ] the second numeral (?) being
5589	exceedingly doubtful; the second reads [ⲛ̄ⲧⲉ ⲙ︦ ] the third \|voe\|; the fourth is utterly illegible. The third
5590	must surely be a date—probably 375 ⲏ. the first should then be 601 and the second should read ⲛ̄ⲧⲉ Mp
5591	“of the Martyrs.” Both dates (if the first is rightly read) answer to g85/6 A.D., the presumed date of the ms.
5592	Frags. 2—5 (Cod. Tisch. xxv, 22, 31, 30, 23%) are the remains of two adjacent sheets in a quire (22 and 23
5593	are connected, as are 31 and 30; and the contents show that 23 follows 30). Frag. 6 (Cairo, no. 48. 1),
5594	23 ⲭ 19 cm., is the lower portion of a single leaf. Frag. 7 (id. no. 48. ii), 10.2 ⲭ ⲓⲟ ⲥⲓⲧ, is a mere fragment
5595	from the upper and inner corner of the last leaf of the work.*
5596	In all the Fragments the script (see Frontispiece) is a large, bold, but not altogether even uncial, identical
5597	with the script of Nos. xxi ⲥ and xxix (cp. Plate III A, B) and of Rylands Library Coptic Mss. no. 440,
5598	which Crum identifies with the hand of Hyvernat, Album xxx11. Spaces have been left for stops, but none
5599	have been inserted.
5600	The work to which these fragments belonged was a narrative of the Death and Assumption of the Virgin
5601	as related by Peter and John. Unlike the other Coptic accounts, therefore, it claims to be primary. Owing
5602	to the fragmentary condition of the work, it is difficult to judge what was its relation to the narrative of
5603	‘Evodius,” or the secondary account in the Discourse of Theodosius.® Narratives of the Death and Assumption
5604	attributed to Saint John are extant in Greek, Latin, Sahidic-Coptic, Syriac and Arabic,’ but with these our
5605	version seems only partially to have corresponded.
5606	Some particular points of interest may be noted. In Frag. 1 the appearance of Christ as a child accom-
5607	panied by the Innocents seems to be a feature otherwise unknown;” in Frags. 4-5 the blessings promised
5608	by Christ to those who shall honor the Virgin are peculiarly Coptic and appear in neither of the other
5609	versions ; but more important, perhaps, is Frag. 6 and the incident of the Jewish priest there recorded, since
5610	this seems to identify the large fragment published by Revillout® as a further portion of this work (though
5611	in a different dialect). It will be seen that the two slightly overlap, and that in both the punishment inflicted
5612	on this priest (loss of his arm, but not blindness) is the same.
5613	ⲓ This is shown (a) by the contents, 6) by the identity 5 For these see Lagarde, Aegyptiaca, pp. 38 ff. and
5614	of script and page-dimensions. Robinson, op. cit., pp. 44 ff., go ff.
5615	2 See Leipoldt, Lec., p. 390. 6 For these see Tischendorf, Apoc. Apocr., pp. xxxv ff.
5616	3 For the actual dimensions of these see ⲓ. pp. 405 f. and references.
5617	(Note that sheet 304-31 is turned inside out. The true 7 See Crum, Hagiographica (P.S.B.A. ⲭⲭⲓⲭ 304). Crum
5618	sequence—since fo. 30 immediately precedes fo. 23—is alone (so far as \| know) has recognized the peculiar interest
5619	31, 30.) of this fragment, as also that the Leipzig fragments enume-
5620	4 The conventional ascription shows that the fragment rated above belonged to one and the same work.
5621	belongs to the end of a work. The script and the use of the 8 Les Apocryphbes Coptes, pp. 58 ff. (= P.O. 11, 174).
5622	plural make it probable that it belonged tothe present tract.
5623	4
page 115
5624	TEXTS RELATING TO THE VIRGIN
5625	Frag. 1 (Cod. Tisch. xx1v, 49).
5626	ⲡϫⲓⲛⲓ ⲉⲃⲟⲗϧⲉⲛ ⲥⲱⲙⲁ ⲛⲧⲉ ⲧⲉⲛ‐
5627	ⲟ︦ⲥ︦ ⲧⲏⲣⲉⲛ ϯⲑⲉⲟⲇⲟⲕⲟⲥ ⲉⲑⲟⲩⲁⲃ
5628	ⲙⲁⲣⲓⲁ ϯⲣⲉϥϫⲫⲉ ⲛⲟⲩϯ ϧⲉⲛ ⲟⲩ‐
5629	ⲙⲉⲑⲙⲏⲓ ⲛ̄ⲥⲟⲩ Ka ⲛ̄ⲧⲱⲃⲓ ⲛⲉⲙ
5630	ⲧⲉⲥⲁⲛⲁⲗⲩⲙⲯⲓⲥ ⲉⲑⲟⲩⲁⲃ ⲛ̄ⲥⲟⲩ Iv
5631	ⲙ̃ⲙⲉⲥⲟⲩⲣⲏ
5632	ⲉⲁⲩⲓⲥⲧⲟⲣⲓⲛ ⲙ̄ⲙⲱⲟⲩ ⲛ̄ϫⲉ ⲡⲉⲧ‐
5633	ⲣⲟⲥ ⲡⲉⲙ ⲓⲱⲁⲡⲡⲏⲥ ⲛⲓⲁⲡⲟⲥⲧⲟ‐
5634	ⲗⲟⲥ ⲉⲑⲟⲩⲁⲃ ⲛ̄ⲧⲉ ⲡⲉⲛϭ︦ⲥ︦ ⲓ︦ⲏ︦ⲥ︦ ⲡⲭ︦ⲥ︦
5635	ϧⲉⲛ ⲟⲩϩⲓⲣⲏⲛⲏ ⲛ̄ⲧⲉ ⲫ︦ϯ︦ ⲁⲙⲏⲛ
5636	ⲉ ⲥ Wy ⲟ ⲡ ⲏ-
5637	ϫⲉ ϯⲑⲉⲟⲇⲟⲕⲟⲥ ⲙⲁⲣⲓⲁ̀
5638	ϧⲉⲛ ⲡⲉⲥ ⲙⲟⲛⲁⲥⲧⲏⲣⲓⲟⲛ ⲉⲧ‐
5639	ϩⲏⲡ ⲉⲩⲭⲏ ϧⲁⲧⲟⲧⲥ ⲛ̄ϫⲉ ⲓ̄ϯ
5640	ⲙⲡⲁⲣⲑⲉⲛⲟⲥ ⲉⲑⲟⲩⲁⲃ Ⲟⲩⲟϩ
5641	ⲛⲁⲣⲉ ⲫ︦ϯ︦ ϭⲱⲣⲡ ⲛⲱⲟⲩ ⲉⲃⲟⲗ
5642	ⲡⲉ ⲛ̄ϩⲁⲛⲡⲓϣϯ ⲙ̃ⲙⲩⲥⲧⲏⲣⲓ‐
5643	ⲟⲛ
5644	Ⲁⲥϣⲱⲡⲓ ⲇⲉ ⲉⲧⲁ ⲡⲉⲥⲉϩⲟⲟⲩ ⲛ̄‐
5645	ⲓⲟ ⲉⲛⲕⲟⲧ ϧⲱⲛⲧ ⲉ̃ⲣⲟⲩⲛ ⲫⲁ
5646	ⲉⲧ ⲁⲩⲧⲁⲙⲟϥ ⲉⲣⲟⲥ ⲉ̃ⲃⲟⲗϩⲓ‐
5647	ⲧⲉⲛ NOT
5648	Ben ⲡⲓⲉϫⲱⲣϩ ⲇⲉ ⲛ̄ⲥⲟⲩ ⲛ̄ ⲛ̄ⲧⲱⲃⲓ
5649	ⲁⲥⲛⲁⲩ ⲉ ⲟⲩϩⲟⲣⲁⲙⲁ ⲁⲥⲙⲟⲩ[ϯ
5650	I5 ⲉ ⲛⲓⲡⲁⲣⲑⲉⲛⲟⲥ ⲉⲛⲁⲩϧⲁⲧⲟⲧⲥ
5651	ⲁⲩⲓ̄ ϣⲁⲣⲟⲥ ⲡⲉϫⲱⲟⲩ ⲛⲁⲥ ϫⲉ
5652	ⲟⲩ ⲡⲉⲧϣⲟⲡ AMO ⲱ̄ ⲧⲙⲁⲩ ⲙⲡϭ︦ⲥ︦
5653	pos
5654	ⲛⲑⲟ]ⲥ ⲇⲉ ⲡⲉϫⲁⲥ ϫⲉ ⲁⲓⲛⲁⲩ ⲉ ⲟⲩϩⲟⲣⲁ‐
5655	ⲙⲁ ϧⲉⲛ ⲡⲁⲓ ⲉϫⲱⲣϩ ⲓⲥϫⲉⲕ ⲉⲓ‐
5656	ⲡⲁⲩ ⲉ ⲡⲁϣⲏⲣⲓ ⲉϥⲭⲏ ϧⲉⲛ ⲑⲙⲏϯ
5657	ⲛϩⲁⲛⲕⲟⲩϫⲓ ⲛⲁⲗⲱⲟⲩⲓ̄ ⲉⲩϫⲟⲗϩ
5658	ⲛϩⲁⲛⲥⲧⲟⲗⲏ ⲉⲣⲉ ϩⲁⲛⲭⲗⲟⲙ ⲙ̃ⲙⲁⲣ‐
5659	ⲕⲁⲣⲓⲧⲏⲥ ϩⲓϫⲉⲛ ⲛⲟⲩⲁⲫⲏⲟⲩⲓ Ⲟⲩ-
5660	ϣⲫⲏⲣⲓ ⲡⲉ ⲉ ⲥⲁϫⲓ ⲉ̄ ⲡⲟⲩⲱⲟⲩ ⲛⲉⲙ
5661	ⲡⲟⲩⲧⲁⲓ̄ⲟ̄
5662	Ⲙⲉⲛⲉⲛⲥⲱⲥ ⲁⲓⲛⲁⲩ ⲉ ⲡⲉⲧⲣⲟⲥ
5663	ⲓⲟ ⲛⲉⲙ ⲓⲱⲁⲡⲡⲏⲥ Ⲉⲣⲉ ϩⲁⲛϩⲃⲱⲥ ⲉ̄ⲛⲁ‐
5664	ⲛⲉⲩ ϧⲉⲛ ⲛⲟⲩϫⲓϫ
5665	Ⲡⲉϫⲉ ⲡⲓⲕⲟⲩϫⲓ ⲛ̄ϣⲏⲣⲓ ⲛⲏⲓ ⲉϥⲟⲓ
5666	ⲙⲡⲥⲙⲟⲧ ⲛⲓ︦ⲏ︦ⲥ︦ ⲡⲁϣⲏⲣⲓ ϫⲉ ⲱ ϯ-
5667	ⲥϩⲓⲙⲓ ⲁ̃ⲣⲉⲥⲟⲩⲱⲛⲧ ϫⲉ ⲁ̀ⲛⲟⲕ ⲛⲓⲙ
5668	15 Ⲁⲛⲟⲕ ⲇⲉ ⲁⲓⲉⲣⲉⲥⲑⲁⲛⲉⲥⲑⲉ ϫⲉ ⲡⲁϣⲏ‐
5669	ⲣⲓ ⲡⲉ ⲡⲉϫⲏⲓ ⲛⲁϥ ϫⲉ ⲱ̄ ⲡⲓⲕⲟⲩϫⲓ
5670	ⲛϣⲏⲣⲓ ⲉⲓⲛⲁⲩ ⲉⲣⲟⲕ ϩⲱⲥ ⲓⲥϫⲉⲕ
5671	ⲉⲓⲛⲁⲩ ⲉ ⲓ︦ⲏ︦ⲥ︦ ⲡⲁϣⲏ‐
5672	ⲣⲓ
5673	20 Ⲡ]ⲉϫⲁϥ ⲛⲏⲓ ϫⲉ ⲱ ⲧⲁⲙⲉⲛⲣⲓⲧ ⲙ̄ⲙⲁⲩ
5674	ⲛ̄ϯⲛⲁⲭⲁϯ ⲥⲁⲃⲟⲗ ⲙ̃ⲙⲟⲓ ⲁⲛ ⲁⲗⲗⲁ
5675	ϯϯⲛⲁⲟⲗϯ ϧⲁⲧⲟⲧ ϩⲓⲛⲁ ⲛⲧⲉⲙⲧⲟⲛ)
5676	ⲙⲙⲟ ϣⲁ ⲉⲡⲉϩ
5677	Ⲟⲩ]ⲟϩ ⲡⲉϫⲏⲓ ⲛⲁϥ ϫⲉ ⲟⲩ ⲡⲉ ⲡⲑⲱϣ
5678	25 ⲛ̄\|ⲛⲁⲓ ⲕⲟⲩϫⲓ ⲛ̄ⲁⲗⲱⲟⲩⲓ̄ ⲉⲑⲙⲟϣⲓ ⲛⲉ‐
5679	ⲙⲁⲕ
5680	Ⲟⲩ]ⲟϩ ⲡⲉϫⲁϥ ⲛⲏⲓ ϫⲉ ⲛⲁⲓ ⲛⲉ ⲛⲓⲕⲟⲩϫⲓ
5681	ⲛ̄\|ⲁⲗⲱⲟⲩⲓ̄ ⲉⲧ ⲁ ⲛ̄ⲣⲱⲇⲏⲥ ϧⲟⲑⲃⲟⲩ
5682	ϧⲉⲛ ⲡⲓⲥⲏⲟⲩ ⲉⲧ ⲁⲣⲉϫⲫⲟⲓ ⲉ ⲡⲓⲕⲟⲥ‐
5683	30 ⲛ]ⲟⲥ ⲉϥⲙⲉⲩⲓ̄ ϫⲉ ϥⲛⲁϫⲉⲙⲧ ⲛ̄ⲣⲏ‐
5684	ⲧⲟⲩ ⲡⲉ Ⲉⲑⲃⲉ ⲫⲁⲓ ⲥⲉⲙⲟϣⲓ ⲛⲉ‐
5685	ⲙ]ⲏⲓ ⲛ̄ⲥⲏⲟⲩ ⲛⲓⲃⲉⲛ
5686	Ⲟ]ⲩⲟϩ ⲡⲉϫⲏⲓ ⲛⲁϥ ϫⲉ ⲡⲁϭ︦ⲥ︦ Ⲟⲩⲟϩ
5687	ⲡⲁϣⲏⲣⲓ ⲙⲙⲉⲛⲣⲓⲧ
5688	The Departing out of the Body of the Lady of us all, the holy Theotokos, Mary, the very Mother of God, on Recto
5689	the twenty-first day of Tobi, and her holy Assumpiion on the sixteenth day of Mesuré ; according as they were re-
5690	lated by Peter and John, the holy Apostles of Our Lord Jesus the Christ. In the Peace of God! Amen.
5691	While the Mother of God, Mary, was dwelling retired in her cell with ten holy virgins abiding with her,
5692	unto whom God was revealing great mysteries, it came to pass that, when the day of her repose, which
5693	was declared unto her by the Lord, was drawn near, in the night of the twentieth day of Tobi she beheld a
5694	vision. She called unto the virgins who were with her; and they came unto her and said: *“ What hath befallen
5695	thee, O Mother of the Lord *ⲇⲡⲉ said: Ⲓ have seen a vision this night, as if I saw my Son in the
5696	midst of certain little children clad in robes and with crowns of pearl upon their heads: wondrous to relate
5697	was their glory and their honor. After that I beheld Peter and John with fine raiment in their hands. The
5698	little child, who was like Jesus my Son, said unto me: ‘O woman, dost thou know who I ⲙⲓ But
5699	1 perceived that He was my son and said unto Him: ‘When [I behold thee \| seem to behold Jesus, my
5700	Son.” He said unto me: ‘OMy beloved Mother, I will not leave thee apart from Me, but will take thee to
5701	Myself, that thou mayest rest for ever.” And I said unto Him: ‘What seek these little children who walk
5702	with Thee ?’ And He said unto me: ‘These are the little children whom Herod slew, at the time when thou
5703	didst bear Me into the world, thinking that he would find Me among them. For this cause do they walk
5704	with Me at all times.” And I said unto Him: ‘My Lord and beloved ⲟⲡ...
5705	1 Cp. the Sah. in Robinson, Copt. Apocr. Gosp., p. 32, 11. 3
5706	55
5707	*Verso
page 116
5708	“Frag. 2 recto
5709	*Verso
5710	*Frag. 3 recto®
5711	*Verso
5712	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
5713	Frag. 2 (Cod. Tisch. xxv, 22). .
5714	g ϥ 3 ...ϯ
5715	............ ⲡⲉϫⲁϥ ⲛⲏⲓ ϫⲉ
5716	i ⲙⲁⲣⲓⲁ ⲛⲉⲙ ⲛ[ⲓⲡⲁⲣⲑⲉⲛⲟⲥ ⲉⲑⲡⲉ‐
5717	ⲙ
5718	... ...ⲱ ⲡⲁⲙϯⲉⲛⲣ[ⲓ]ⲧ ⲛ̄ⲥⲟⲛ &fpi- ⲙⲁⲥ
5719	ⲫⲙⲉⲩⲓ ⲉ ⲛⲏ ⲧⲏ]ⲣⲟⲧ ⲉⲧ ⲁϥϫⲟ- Ⲟ[ⲩ]ⲟϩ ⲡⲉϫⲉ ϯⲡⲁⲣ[ⲑⲉⲛⲟⲥ ⲉⲑⲟⲩⲁⲃ
5720	. - ⲛⲱⲟⲩ ϫⲉ ⲛⲁϣ [pnt ⲡⲉ ⲡⲁⲓ
5721	ⲧⲟⲩ ⲛ̄ϫⲉ ⲡϭ︦ⲥ︦] Ⲟⲩⲟϩ api- ⲱ [ip
5722	ⲫⲙⲉⲩⲓ ϫⲉ ]ⲛ̄ⲑⲟⲕ ⲡⲉ ⲉⲧⲁⲕϩⲓⲧⲕ ⲛⲓϣϯ ⲛ̄ⲥⲕⲓⲗⲙⲟⲥ ⲉⲧⲉ[ⲧⲉⲛⲁⲓϥ ⲉ‐
5723	ⲉϫⲉⲛ ⲧⲉϥⲙ]ⲉⲥⲧⲉⲛϩⲏⲧ ⲁϥⲟⲩ‐ ⲣⲟⲓ ⲙ̄ⲫⲟⲟⲩ
5724	ⲱⲛϩ ⲛⲁⲕ \|ⲛ̄ⲛⲉϥⲙⲩⲥⲧⲏⲣⲓⲟⲛ ⲧⲏ‐ Ⲡⲉϫⲱⲟⲩ ⲛⲁⲥ ϫⲉ ⲱ [ⲧⲉⲛⲙⲁⲩ ⲉⲑⲟⲩⲁⲃ
5725	ⲣⲟⲩ ⲟⲩⲇⲉ ⲙⲙⲟⲛ ϩⲗⲓ ⲥⲱⲟⲩⲛ ⲙ̃̄ⲙⲱ‐ ⲉⲧⲁⲛⲓ̄ ⲉ ⲡⲁⲓ ⲙⲁ ⲁⲛ ⲉⲃⲟⲗ
5726	ⲟⲩ] ⲉⲃⲏⲗ ⲉⲣⲟⲕ ⲛⲉⲙⲁϥ ϫ[ⲉ ⲛ̄‐ Ⲁⲗⲗⲁ ϧⲉⲛ ⲡⲁⲓ ⲉϫⲱⲣϩ ⲁⲛⲥⲱ[ⲧⲉⲙ ⲉ ⲟⲩ‐
5727	ⲑ]ⲟⲕ ⲡⲉ ⲡⲉϥⲡⲁⲣⲑⲉⲛⲟⲥ ⲉⲧⲥ[ⲱⲧ]ⲡ ⲣⲣⲱⲟⲩ ⲛⲟⲩⲛⲓϣϯ ⲡⲥⲁⲗⲡ[ⲓⲅⲝ
5728	ⲟⲩⲟϩ ⲁⲛⲟⲕ ϩⲱ ⲙⲡⲉϥⲭⲁⲧ ⲟⲓ] ⲛ- ⲉⲥⲱϣ ⲉⲃⲟⲗ ⲉⲥϫⲱ ⲙⲙⲟⲥ
5729	ⲉⲙⲕⲁϩⲛ̄ϩⲏⲧ Xe [ⲧ]ⲱⲟⲩⲛⲟⲩ ϭⲟϫⲓ e TARM ϣⲁ ⲙⲁⲣⲓⲁ
5730	Ϧⲉⲛ ⲡϫⲓⲛⲑⲣⲓϫⲉⲥ ⲛ[ⲁϥ ϫⲉ] ⲡⲁϭ︦ⲥ︦ ⲑⲙⲁⲩ ⲙⲡⲭ︦ⲥ︦ ϫⲉ ⲁϥⲓ̄ ⲛ̄ϫⲉ ⲡⲓⲥⲏⲟⲩ
5731	ⲟⲩⲟϩ ⲡⲁⲛⲟⲩϯ [ⲟⲱⲣⲡ ⲉⲃⲟⲗ ⲛ̄]ⲡⲏ ⲛⲧⲉ ⲡⲉⲥϫ[ⲓⲛ]ⲟⲩⲱⲧⲉⲃ ⲉⲃⲟⲗ ⲉⲑ‐
5732	ⲉⲧ ⲁⲕϫⲟⲧⲟⲩ ⲛⲓⲱⲁⲛⲛⲏⲥ [ⲡⲉⲕ‐ ⲃⲉ ⲫ[ⲁⲓ] ani ϣ[ⲁ]ⲣⲟ ⲧⲏⲣⲉⲛ ⲙ̄ⲫⲟⲟⲩ
5733	ⲙⲉⲛⲣⲓⲧ ⲱ̄ [ⲧⲉⲛ]ⲙ[ⲁⲩ]
5734	Frag. 3 (Cod. Tisch. xxv, 31).
5735	Ⲟⲩⲟϩ ⲁⲥϣⲫⲏⲣⲓ ⲉⲙⲁϣⲱ ⲉⲧⲁⲥ‐ ⲟⲩ ⲛⲉ ⲡⲑⲱϣ ⲡⲛⲁ
5736	ⲧⲟⲧϥ ⲙ̃ⲡⲉⲧⲣⲟⲥ [
5737	ⲥⲱⲟⲩⲧⲉⲛ ⲙ̄ⲙⲱⲟⲩ ϣⲁ‐
5738	ⲣⲟⲓ
5739	Ⲡⲉϫⲁϥ ⲛⲏⲓ ϫⲉ ⲫ..
5740	ⲧⲉⲕⲁⲓⲥ ⲓⲉ ⲑ[
5741	ⲥⲱⲧⲉⲙ ⲉ ⲡⲓⲥⲱ]ⲧⲡ [ⲉⲃⲟⲗ] ⲛ̄ⲡⲓⲡⲁⲣ‐
5742	ⲑⲉⲛⲟⲥ .. ⲟⲩⲟϩ ⲡⲉϫⲁⲥ ⲛⲱ[ⲟ]\|ⲩ
5743	ϫⲉ ⲙⲁⲣⲟⲛ ⲟⲩ\|ⲛ ⲛⲧⲉⲛϣⲗⲏⲗ ⲉⲧⲁⲩ‐
5744	ϣⲗⲏⲗ ⲇⲉ .. ⲛ\|ⲁⲩⲥⲁϫⲓ ⲛ̄ⲛⲓ‐
5745	ⲡⲁⲣⲑⲉⲛⲟⲥ ⲉⲑ-]
5746	ⲛⲉⲙⲁⲥ]
5747	ⲁⲛⲓ̄ ⲉ
5748	Ⲉⲧⲓ ⲇⲉ ⲉⲩⲥⲁϫⲓ ⲛⲉⲙ ⲛⲟⲩⲉⲣⲏⲟⲩ ⲙ [
5749	. . ⲧⲁϥ
5750	ⲓⲥ ϧⲉⲛ ϯⲟⲩⲛⲟⲩ] agi pi
5751	ⲛϫⲉ ⲡϭ︦ⲥ︦ ⲓ︦ⲏ︦ⲥ︦ ⲡⲭ︦ⲥ︦] ⲁ ϯ‐ ϯⲙ
5752	ⲡⲁⲣⲑⲉⲛⲟⲥ ⲡⲉϫⲁⲥ ϫⲉ ⲡ\|ⲁϣⲏ‐ ⲉϯ
5753	ⲣ : : ϯ * * *
5754	* * *
5755	ϯ * * * * *
5756	...ⲉ said unto me:* ...Ⲟ my beloved brother, remember all those things which the Lord spake. And
5757	remember that it was thou who didst rest upon His bosom : He revealed unto thee all His mysteries ;? there
5758	is none that knoweth them but thou and He. For thou art His chosen virgin; and as for me, He did not leave
5759	me sorrowful, when I said unto Him:* “My Lord and my God, [show unto me ?] those things which Thou
5760	hast spoken to John thy Beloved...”
5761	* *
5762	* * * *
5763	..."Mary and the virgins who were with her. And the holy Virgin said unto them: “What is this great
5764	disturbance which ye cause me today ?”” They said unto her: Ⲟ our holy Mother, we would not have come
5765	forth to this place; but in this night we heard a sound of a great trumpet which cried saying: ‘Arise, haste ye
5766	to Jerusalem, unto Mary the Mother of the Christ, for the day of her departure is come.” For this cause are we
5767	all come unto thee today, O our Mother.”’?
5768	*And she marveled greatly when she heard the chosen (?) virgins. And she said unto them: “Let us go (?) to
5769	pray.” When they had prayed, they were speaking unto the virgins who were with her.” [And while they
5770	conversed] together, [lo, the Lord jesus the Christ] came. [And] the [Virgin said unto Him]: “My Son. . .
5771	* * *
5772	ϫ ⲕ ϫ
5773	ⲉ (?) of my. . .from Peter. . . guide them unto me. He said unto me. . . that thou mayest
5774	do it...when I (7) come. ..
5775	* ϫ ⲕ ⲙ * *
5776	ⲓ sc. Peter to john. 2 Cp. John x111, 23. 5 The text of the verso differs only slightly from the
5777	3 The reference may be to the Coptic Mysteries of S. version of Theodosius (Robinson, Copt. Apocr. Gosp., p. 98).
5778	Jobn (ed. Budge, Copt. Apocrypha, pp. 50 ff., 241 ff.), or 6 Frags. 2 and 3 belong to consecutive leaves. The re-
5779	(loosely) to the Revelation. stored translation is of course highly conjectural.
5780	4 The reference can hardly be to S. John xm, 24 and 7 i.e. the ten mentioned above in Frag. 1: the virgins
5781	may be apocryphal. who now visit Mary are a distinct body.
5782	56
page 117
5783	TEXTS RELATING ⲧⲟ THE VIRGIN
5784	Frag. 4 (Cod. Tisch. xxv, 30).
5785	Ϫⲉ ⲫⲱⲕ ⲡⲉ ⲡⲓⲱⲟⲩ ⲛⲉⲙ ⲡⲉⲕ‐
5786	ⲓⲱⲧ ⲛⲁⲅϯⲁ]ⲑⲟⲥ ⲛⲉⲙ ⲡⲓ[ⲡⲛ︦ⲁ︦ ⲉⲑⲟⲩ‐
5787	ⲁⲃ ϣⲁ ⲉⲛⲉϩ ⲛ̄ⲧⲉ ⲛⲓⲉⲛⲉϩ [ⲧⲏⲣⲟⲩ
5788	ⲁⲙⲏⲙ
5789	Ⲁϥⲉⲣⲟⲩⲱ ⲛ̄ϫⲉ ⲡⲉⲛϭ︦ⲥ︦ ⲓ︦ⲏ︦ⲥ︦ [ⲡⲭ︦ⲥ︦ ⲉϥ‐
5790	ϫⲱ ⲙ̃ⲙⲟⲥ ϫⲉ ⲱ ⲧⲁⲙⲁⲩ [ⲙⲡⲁⲣ‐
5791	ⲑⲉⲛⲟⲥ ϩⲱⲃ ⲛⲓⲃⲉⲛ ⲉⲧ ( ⲉⲣⲉ)ⲉⲣⲁⲡ[ⲉ̄‐
5792	ⲧⲓⲛ ⲙ̄ⲙⲱⲟⲩ ⲥⲉⲛⲁϣⲱⲡⲓ
5793	ne
5794	10 Ⲧϫⲱ ⲙ̄ⲙⲟⲥ ⲛⲉ ϫⲉ ⲙⲁⲓ ⲛⲓⲃⲉⲛ ⲉⲧⲟⲩ-
5795	ⲛⲁϩⲓⲱⲓϣ ⲙⲡⲁⲣⲁⲛ ⲛϧⲏⲧϥ ϧⲉⲛ
5796	ⲡⲓⲕⲟⲥⲙⲟⲥ ⲧⲏⲣϥ ⲉⲩⲥ[ⲟⲃϯ)
5797	[ⲛ]ⲛⲓⲉⲕⲕⲗⲏⲥⲓⲁ̃ ϧⲉⲛ ⲡⲉⲣⲁⲛ[
5798	Pin ⲉⲓⲧⲛⲁϭⲟ ⲙ̃ⲫⲏ ⲉⲧ .[
5799	ⲕ * ⲙ
5800	Frag. 5 (Cod. Tisch. xxv, 23).
5801	ⲕ ⲙ *
5802	Ϥ︦...
5803	ⲗⲁⲭ[ⲙⲏ ϧⲉⲛ ⲡⲉⲣⲁⲛ ⲉⲑⲟⲩⲁⲃ ϯⲛⲁϯ
5804	ϣⲉⲃⲓⲱ [ⲛⲁϥ ⲛ̄ⲣ︦ ⲛ̄ⲕⲱⲃ ⲛ̄ⲥⲟⲡ ϧⲉⲛ ⲧⲁ‐
5805	ⲙⲉⲧⲟⲩⲣⲟ
5806	5 Pr ⲉⲑⲛⲁϥ[ⲓ ⲙⲫⲣⲱⲟⲩϣ ϧⲁ ϯⲡⲣⲟⲥ‐
5807	ⲫⲟⲣⲁ ile
5808	ⲥⲕⲉⲩⲟⲥ
5809	I€ ⲟⲩⲛⲉ[
5810	ϩⲗⲓ ⲙ̄ⲡⲁ
5811	ⲓⲟ ϥⲓ ⲙ̃ⲡⲟⲩ[
5812	ϣⲁ ⲫⲓ
5813	ⲙ̄ⲙ
5814	ⲙⲡ[
5815	* :
5816	Ⲫⲏ ⲉⲑⲛⲁϥⲓ ⲫⲣⲱⲟⲩϣ ϧⲉⲛ ⲡⲉϥ‐
5817	ϩⲏⲧ ⲛ\|ⲧⲉϥⲓⲣⲓ ⲛⲟⲩⲡⲉ[ⲑ]ⲛⲁⲡⲉϥ
5818	ⲛⲧ\|ⲉϥⲥϧⲁⲓ ⲙ̃ⲡⲉⲃⲓⲟⲥ ⲉⲑⲟⲩ‐
5819	ⲁⲃ]
5820	5ⲧⲦⲛⲁ]ⲥϧⲁⲓ ⲙⲡⲟⲩⲣⲁⲛ ⲉ ⲡϫⲱⲙ ⲙ̄‐
5821	ⲡⲱ]ⲛϧ ⲟⲩⲟϩ ⲛⲟⲃⲓ ⲛⲓⲃⲉⲛ é-
5822	ⲧ ⲁⲩⲁⲓⲧⲟⲩ ⲉⲓⲉⲭⲁⲩ ⲛⲱⲟⲩ ⲉⲃⲟⲗ
5823	ⲁ]ⲛⲟⲕ ⲡⲉ ⲡϭ︦ⲥ︦
5824	Ⲫϯ]ⲏ ⲉⲑⲛⲁϥⲓ ⲫⲣⲱⲟⲩϣ ⲛ̄ⲛⲁⲉⲩⲁⲅ‐
5825	ⲡⲟ ⲅⲉⲗⲓⲟⲛ ⲉⲑⲟⲩⲁⲃ ⲓ̄ⲉ̄ ⲛⲓⲥⲁϫⲓ ⲛ̄ⲧⲉ
5826	ⲛ]ⲁⲁ̀ⲡⲟⲥⲧⲟⲗⲟⲥ ⲛⲉⲙ ⲛⲁⲥⲱⲧⲡ ⲛ̄‐
5827	ⲡⲣⲟⲫⲏⲧⲏⲥ
5828	I€ ⲛϫⲱⲙ ⲛ̄ⲧⲉ ⲛⲓⲅⲣⲁⲫⲏ ⲉⲑⲟⲩ[ⲁⲃ
5829	ϯⲛⲁ]ⲧⲏⲓⲧⲟⲩ ⲉ̀ϧⲟⲩⲛ ⲉ ϯⲉ[ⲕ]ⲕ[ⲗⲏ‐
5830	ⲥⲓⲁ ⲙⲡⲓⲑⲱ]ⲟⲩϯ[......[
5831	* ⲕ *
5832	. . ⲣ
5833	. . . ⲑⲱⲧ
5834	ⲙⲧ
5835	. . ]ⲏ ⲛⲧⲉⲥⲁⲫⲉ
5836	5 ⲉⲑⲟⲩⲁⲃ ⲉϧⲣⲏⲓ ⲉ ⲡⲁⲙⲏⲣϯ ⲙⲡⲉⲥϣⲏ‐
5837	ⲣⲓ ⲁⲥⲙⲧⲟⲛ ⲙⲙⲟⲥ ⲛ̄ⲥ]ⲟⲩ RX ⲙ̃ⲡⲓ‐
5838	ⲁⲃⲟⲧ ⲧⲱⲃⲓ ϧⲉⲛ ⲟⲩϯⲙⲁϯ] ⲙ̃ⲫⲏ ⲉⲑⲛⲁ‐
5839	ⲛⲏⲟⲩ ϧⲉⲛ ⲟⲩⲱⲟⲩ ⲛ̄ⲉⲡⲟ]ⲩⲣⲁ‐
5840	ⲛⲓⲟⲛ]
5841	10 Ⲙⲉⲛⲉⲛⲥⲁ ⲛⲁⲓ ⲇⲉ ⲧⲏⲣⲟⲩ] ⲡⲉϫⲁϥ ⲛ̄‐
5842	ϫⲉ ⲡⲉⲛⲥⲱⲧⲏⲣ ⲛⲁⲛ ϫⲉ Ⲓⲭⲱⲗⲉⲙ
5843	ⲙⲙⲱⲧⲉⲛ... ⲉⲃ]ⲟⲗ
5844	ϯ. ⲉ
5845	Im
5846	“..."For the glory belongeth unto Thee with Thy good Father and the Holy Spirit for ever and ever.
5847	ⲓ
5848	Amen.
5849	Then answered Our Lord Jesus the Christ saying: “O My Virgin Mother, all things which thou shalt ask,
5850	shall be done for thee. \| say unto thee that in all places wherein My Name shall be preached throughout
5851	the whole world, when they shall build Churches in thy name, he who shall expend that which. . .
5852	*He who shall take care in his heart to do a good deed and write thy holy life—I will write his name in
5853	the Book of Life; and every sin which he hath committed, I will forgive him: I am the Lord. He who shall
5854	take care for My holy Gospels, or the words of My Apostles and My chosen Prophets, or the books of the
5855	holy Scriptures—I will set him in the Church [of the Congregation (7)...
5856	. . .[Whosoever shall give] “a crust of bread in thy name, I will requite him an hundred-fold (7) in My
5857	Kingdom. He who shall take care for the Offering, or. . vessels, ora...”
5858	*...(L 4) [she bowed ?] her head down into the bosom of her Son and fell asleep on the twenty-first day of
5859	the month Tobi, according to the good pleasure of Him Who shall come in heavenly glory. Now after all
5860	these things Our Savior said: “Haste ⲩⲉ...
5861	compare the Ethiopic Covenant of Mercy (Budge, Legends
5862	of Our Lady Mary, pp. 57f.).
5863	2 sec. the Eucharist and the eucharistic vessels.
5864	3 The passage is parallel to the Theodosian narrative
5865	(Robinson, op. cit., p. 110).
5866	57
5867	1 The prayer of the Virgin here ended is parallel to
5868	the prayer in the Theodosian version (Robinson, op. cit.,
5869	p. 110), where however there is nothing corresponding to the
5870	promises of Christ which here follow. For these promises
5871	* Frag. 4 recto
5872	* Verso
5873	* Frag. § recto
5874	* Verso
page 118
5875	* Frag. 6 recto
5876	* Verso
5877	* Frag. 7 recto
5878	* Verso
5879	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
5880	Frag. 6 (Cairo, no. 48. i).
5881	* ⲙ
5882	veo] ⲁⲛϩⲱⲥ ϧⲁϫⲱϥ ⲛ̄ⲟⲩ‐
5883	ϩⲱⲇⲏ ⲙⲡⲛ︦ⲁ︦ⲧⲓⲕⲟⲛ
5884	Hor ⲇⲉ ⲉⲃⲟⲗ ⲉ ⲡⲓⲙ̄ϩⲁⲩ[
5885	ⲡⲁⲥϩⲱⲗ ⲉϧⲟⲩⲛ ⲉ ⲡϩⲏ[ⲧ ⲛ̄ⲛⲓⲁⲣ‐
5886	ⲭⲏⲉⲣⲉⲩⲥ ⲡⲉϫⲱⲟⲩ ⲛ̄ⲛ[ⲟⲩⲉⲣⲏⲟⲩ
5887	ϫⲉ ⲙⲁⲣⲟⲛ ⲛ̄ⲧⲉⲛϧⲱⲧⲉ[ⲃ ⲛ̄ⲛⲏ
5888	ⲉⲧϥⲁⲓ ⲙⲡⲉⲥⲥⲱⲙⲁ Ⲟⲩⲟ[ϩ ⲛ̄ⲧⲉⲛ‐
5889	ⲣⲱⲕϩ ⲙⲡⲉⲥⲥⲱⲙⲁ ϧⲉⲛ ⲟⲩ‐
5890	ⲭⲣⲱⲙ
5891	Ⲛⲑⲱⲟⲩ ⲇⲉ ⲛⲓⲡⲁⲣⲁⲛⲟⲙⲟⲥ ⲉⲧ[ⲉⲙ‐
5892	ⲙⲁⲩ ⲁⲩϭⲟϫⲓ ⲛⲥⲱⲛ ⲁ̀ⲛⲟⲛ [ⲇⲉ
5893	ⲁⲛⲭⲱ ⲙⲡⲉⲥⲥⲱⲙⲁ ⲉϧⲣⲏⲓ ⲛⲉⲙ [ⲡⲓ‐
5894	ⲥⲗⲟϫ Ⲟⲩⲟϩ ⲁⲛⲫⲱⲧ
5895	Ⲛⲑⲱⲟⲩ ⲇⲉ ⲁ̀ ⲡϭ︦ⲥ︦ ϣⲁⲓⲣⲓ ⲉⲣⲱⲟⲩ ⲣ[ⲉⲛ
5896	ⲟⲩⲙⲉⲧⲃⲉⲗⲗⲉ ϣⲁⲧⲉ ⲛⲟⲩⲁⲓ ⲉⲃⲟⲗ
5897	ⲛ̄ⲣⲏⲧⲟⲩ ϩⲓⲛⲁ ⲛⲧⲉϥⲉⲣⲙⲉⲑⲣⲉ
5898	SE HH ⲉⲑⲛⲁϣⲱⲡⲓ
5899	Frag. 7 (Cairo, no. 48. ii).
5900	ⲃⲉⲛ eve ⲡⲓ[
5901	ⲁⲩϫⲉⲙϥ ϧⲉⲛ
5902	ⲱⲧ ⲉϥⲟⲓ ⲙⲙ
5903	ϣⲁ ⲉϩⲣⲏⲓ ⲉ ⲛⲓⲕⲉⲭⲱⲟⲩⲛⲓ ⲉ‐
5904	ⲃⲟⲗ
5905	Ⲁⲛⲟⲛ ϩⲱⲛ aném[s
5906	ⲉⲧⲁϥϣⲱⲡⲓ
5907	... ⲉ.
5908	ⲙ * *
5909	=n
5910	ⲟⲩⲟϩ ⲁϥϣⲟⲣϣⲉⲣ ⲫ[ⲙⲏϣ
5911	ⲧⲏⲣϥ] ⲉϧⲟⲩⲛ ⲉ ⲡⲓⲙⲁ ⲛⲉⲛⲕⲟⲧ
5912	ⲛⲧⲉ ⲡⲥ]ⲱⲙⲁ ⲛϯⲁⲅⲓⲁ ⲙ̄ⲡⲁⲣⲑⲉⲛⲟⲥ
5913	ⲡⲉ]
5914	Ⲛⲓ ⲁⲡⲟⲥⲧⲟⲗⲟⲥ ⲇⲉ ⲉⲧⲁⲩⲛ[ⲁ]ⲩ ϫⲉ
5915	ⲁ ⲛⲓⲟⲩⲇⲁⲓ ⲉⲣⲁⲛⲁⲭⲱⲣⲓⲛ ⲛⲱⲟⲩ
5916	ⲁⲩⲧⲱⲟⲩⲛⲟⲩ asi ⲉⲃⲟⲗϧⲉⲛ ⲡⲕ ⲙⲁ)
5917	ⲉⲧⲉ] ⲛⲁⲩⲭⲏⲡ ⲛϧⲏⲧϥ ⲁⲩⲟϩⲓ ⲉ‐
5918	ⲣⲁⲧ\|ⲟⲩ ϧⲁⲧⲉⲛ ⲡⲥⲱⲙⲁ ⲛ̄ϯⲡⲁⲣⲑⲉ‐
5919	ⲛ]ⲟⲥ ⲉⲑⲟⲩⲁⲃ ⲙⲁⲣⲓⲁ̀
5920	Pals ⲇⲉ ⲉⲧ ⲁ ⲡⲉϥⲟⲛⲁϩ ⲥⲱⲗⲡ ⲉⲃⲟⲗ
5921	ⲙ̄ⲙⲟϥ ⲉⲧⲁϥⲛⲁⲩ ⲉ̄ ⲛⲓⲁⲡⲟⲥⲧⲟ‐
5922	ⲗⲟⲥ ⲁ ⲡⲉϥϩⲏⲧ ⲓ̄ ⲉ̄ⲣⲟϥ ⲟⲩⲟϩ
5923	ⲁϥϯϩⲟ ⲉⲣⲱⲟⲩ ⲉϥϫⲱ ⲙ̄ⲙⲟⲥ
5924	Xe ⲱ̄ ⲛⲁϭ︦ⲥ︦ ⲛⲁⲓ ϧⲁ ⲧⲁⲙⲉⲧⲁⲑⲡⲁϩϯ
5925	ⲟⲩⲟϩ Agi ϣⲁ ⲡⲉⲧⲣⲟⲥ ⲉϥⲣⲓⲙⲓ ⲉϥ‐
5926	ⲡⲑⲟϥ ⲅⲁⲣ ⲡϭ︦ⲥ︦ ⲛ̄ⲡⲛⲓϩϯⲉⲗⲗⲏⲛⲟⲥ ⲉⲩ‐
5927	ⲥⲟⲡ ⲛⲉⲙ ⲛⲓⲭⲣⲏⲥⲧ]ⲓⲁ̀ⲛⲟⲥ ⲧⲏ‐
5928	ⲣⲟⲩ]
5929	Ⲫⲁⲓ ⲉⲧⲉ ⲫⲱϥ ⲡⲓⲁⲙⲁϩⲓ ⲛⲉⲙ ϯϫⲟⲙ
5930	ⲛⲉⲙ ⲡⲧⲁⲓⲟ ⲡⲉⲙ ⲡⲓⲱⲟⲩ ⲡⲭ︦ⲥ︦
5931	ⲫⲛⲟⲩϯ ⲙⲙⲏⲓ ⲛ̄ⲡⲓⲭ]ⲣⲏⲥⲧⲓⲁⲛⲟⲥ
5932	ϣⲁ ⲉⲛⲉϩ ⲛ̄ⲧⲉ ⲛⲓⲉⲛ]ⲉϩ ⲧⲏⲣⲟⲩ
5933	ⲁⲙⲏⲛ]
5934	ⲕ * ⲕ
5935	* * * * ⲕ ⲝ
5936	...Ⲗⲉ sang over it (sc. the body of the Virgin) a spiritual song. But as we were going out to the tomb, it
5937	(the song) reached the heart of the chief priests.! They said to one another: “Come, let us slay them who
5938	carry her body and let us burn her body with fire.” Now they, the lawless men, pursued after us; and we
5939	set down her body together with the bier and fled. But as for them, the Lord cast blindness upon them
5940	(all) save one of them, that he might be a witness of those things which were to happen.
5941	ⲕ * % * * *
5942	...ⲁⲛ (the fire?) destroyed the multitude, even unto the resting-place of the body of the holy Virgin.
5943	But when the Apostles saw that the Jews were retreated, they arose and came forth from the place wherein
5944	they were hiding. And when the man, whose arm was torn off, saw the Apostles, his courage returned unto
5945	him, and he besought them, saying: Ⲟ my lords, have pity upon my unbelief.” And he came to Peter weeping
5946	and (saying). ..3
5947	...%every [one] whom the. ..He was found in. ..... Who is. . . unto the rest. We also knew [...] which
5948	was come to ⲣ...
5949	For He is the Lord of the *Greeks together with all the Christians;® He unto Whom belongeth might
5950	and power and honor and glory, Christ, the Very God of the Christians, for ever and ever. Amen.
5951	and carried on in the fragment published by Revillout
5952	(see above, pp. 55 f.). The Theodosian narrative (Robinson,
5953	ⲣ. 118) does not mention the man who escaped blindness.
5954	4 Perhaps parallel to Revillout’s text, op. ct., p. 66, 1. 14.
5955	5 Cp. Romans x, 12.
5956	1 The chief-priests are mentioned in this context in a
5957	Sahidic fragment (Robinson, Copt. Apocr. Gosp., pp. 78f.).
5958	2 The Jews are smitten with fire in the narrative of the
5959	Assumption of Theodosius (0p. cit., pp. 118 1.).
5960	3 The report of the incident is taken up at this point
5961	58
page 119
5962	TEXTS RELATING ⲧⲟ THE VIRGIN
5963	C. EVODIUS OF ROME
5964	On the Death of the Virgin.
5965	Parchment. Three fragments (Cairo, nos. 31, 3144 i and ii) derived from two copies of the Death of the
5966	Virgin ascribed to Evodius of Rome.?
5967	Frag. 1 (Cairo, no. 3 ⲓ), 21.5 x 21.5 cm., is the upper part of a leaf numbered -ⲗ︦ⲃ︦, the last in quire
5968	ⲃ︦ the inner edge and lower part have been torn away. The hand (which is identical with the hand of No. 1x,
5969	Frag. 3; cp. Plate X B) is somewhat angular, though regularly formed, with thickened down-strokes and
5970	may be assigned to the twelfth century. The stops used are + (to distinguish clauses), and • • (marking
5971	the ends of paragraphs). Both are in red ink: the stop - (black ink), used by the original scribe, has been
5972	allowed to stand in many places.
5973	Frag. 2 (Cairo, no. 31), 21.8 X 27.5 ⲥ. is from the same ms. The upper right-hand portion of the text
5974	has been clipped off diagonally, and the lower margin is missing.
5975	Frag. 3 (Cairo, no. 314411), 26.5 x 19 cm.,* has a written column of 31 lines measuring 23.5 ⲭ 13 cm.
5976	The stop -=- is used occasionally at the end of a paragraph; but the hand, a thick, rounded uncial markedly
5977	smaller than the hand of Frags. 1—2, shows that the leaf belonged to a second and probably earlier copy.
5978	A collation of the new fragments with the text of Lagarde .) is here given.
5979	Frag. 1 recto.
5980	(= L(agarde) ⲣ. ⲧⲱⲟⲩⲛⲓ {0 ⲱ ⲧⲁϭⲣⲟⲙⲡⲓ.
5981	Ll. ⲓ ⲧⲱⲟⲩⲛⲟⲩ : L. 4 ⲧⲱⲟⲩⲛⲓ.
5982	Frag. 1 verso.
5983	(=L. p. 48%—40° ϫⲉ ⲁⲓⲉⲣⲱϯ ⲙⲫⲟⲟⲩ ϧⲉⲛ m-.)
5984	Il. 1-2 ⲁⲓⲉ̀ⲣⲱϯ ⲉⲃⲟⲗ ⲙ̄ⲙⲱⲟⲩ ⲁ[...ⲛϣ ⲉ̃ⲃⲟⲗ ⲙ̄ⲙⲱⲟⲩ » : L. 4 ⲁⲓϭⲓ ⲉ̀ⲣⲱϯ ⲉ. ⲙ. (omitting the last
5985	three words).
5986	1. 8 ⲕⲁⲛ apeve[...: L. 49% ⲕⲁϫⲉ.
5987	L 11 mafplma: L. 40° ⲛⲓⲁⲣⲙⲁ.
5988	Ll. 12 ⲛ̄ⲧⲁⲟⲓ ⲙ̄ⲙⲟⲥ. 40 ⲛⲧⲁⲟⲗϯ.
5989	Frag. 2 recto.
5990	(= L. ⲣ. 5- ⲗⲟⲓⲡⲟⲛ ⲙⲡⲉⲣⲣⲓⲙⲓ {0 ⲉⲑⲣⲉ ⲑⲁⲓ ⲙⲟⲩ ϣⲁ ⲉⲛⲉϩ.
5991	Il. 7f. ϯⲛⲁⲭⲁⲥ ⲁⲛ ⲉ . ϣⲧⲉⲙⲟⲩ[ⲟⲛϩⲥ ⲉⲣⲱⲧⲉⲛ : L. 50* ϯⲛⲁⲭⲁⲥ ⲁⲛ ⲛⲟⲩⲉϣⲉⲛ ⲉⲑⲣⲉϥⲟⲩⲟⲛϩⲥ ⲉⲣⲱⲧⲉⲛ.
5992	Il. -ⲓⲟ ⲉ̀ⲣⲱ[ⲧⲉⲛ ⲁⲛ ⲛ̃]ⲭⲱⲗⲉⲙ + Tamas ⲛⲁϩⲟⲡⲥ ⲉⲣ[ⲱⲧⲉⲛ] an: L. 50° ⲉⲣⲱⲧⲉⲛ ⲁⲛ ⲟⲩⲇⲉ ⲧⲁⲕⲉⲙⲁⲩ ⲙ̄ⲡⲁⲣ‐
5993	ⲑⲉⲛⲟⲥ ⲛⲁϩⲟⲃⲥ ⲉⲣⲱⲧⲉⲛ ⲁⲛ.
5994	Il. 12-14 ϩⲓⲛⲁ ⲛ̄ⲧⲉⲥⲑⲉⲗⲏⲗ ⲛ̄ϫⲉ ⲧⲉⲧⲉⲛⲯⲩⲭⲏ. ⲟ ϩⲓⲛⲁ ⲛⲧⲉⲧⲉⲛⲛⲁⲩ ⲉ̀ⲣⲟⲥ ⲛ̄ⲧⲉⲥⲑⲉⲗⲏⲗ &c.
5995	II. 10 f. ⲙⲏ ⲙ̃ⲙⲟⲡ ϣϫⲟⲙ ⲙ̄ⲙⲟⲕ ⲉ ϣⲧⲉⲙⲑⲣⲉ ⲑⲁⲓ ⲙⲟⲩ [ϣⲁ] ⲉⲛⲉϩ : L. 501" ⲙⲏ ⲙⲙⲟⲛ ϣϫⲟⲙ ⲉⲑⲣⲉ ⲑⲁⲓ
5996	ⲙⲟⲩ ϣⲁ ⲉⲛⲉϩ. (Our fragment clearly has the correct text: “Canst thou not cause that she should not ever
5997	die ?”’ Robinson’s explanation (op. ⲣ. 211 note g) of L.’s text may therefore be abandoned.)
5998	Frag. 2 verso.
5999	(The text is too faint for accurate transcription.)
6000	Frag. 3 recto.
6001	(=L.p. 511% ⲟⲩⲟϩ ⲡⲁϣⲏⲣⲓ 10 ⲉ ⲧⲉϥⲙⲁⲩ ⲙⲡⲁⲣⲑⲉⲛⲟⲥ.)
6002	Ⲓ. 1 ⲡⲁϣⲏⲣⲓ ⲙ̃ⲙⲉⲛⲣⲓⲧ: L. 511% omits the latter word.
6003	II. 2-3 ⲟⲩⲟϩ ⲛⲧ[ⲁϥⲓ]ⲁϩⲟⲙ ⲉⲓⲥⲱⲧⲉⲙ L. 511 ⲟⲩⲟϩ ⲛⲧⲁϣⲱⲡⲓ ϧⲉⲛ ⲟⲩⲙⲕⲁϩ ⲛ̄ϩⲏⲧ ⲁⲓⲥⲱⲧⲉⲙ.
6004	1. 4 ⲉⲣⲟⲕ ⲉⲕϫⲱ ⲙⲙⲟⲥ. 51'° omits the two latter words.
6005	1 For the text (from Cod. Vat. Copt. ⲭⲓ, 5—itself 4 The upper and outer margins have been cropped: the
6006	a Macarius Ms.) see Lagarde, Aegyptiaca, pp. 38 ff. heading ⲓ︦ⲏ︦︦ⲥ︦ ⲡ︦ⲭ︦ⲥ︦] (sq. ornament) ⲛⲁⲓ ⲛⲏⲧ is mutilated:
6007	A translation is given in Robinsons Copt. Apocr. Gospels, the page (or folio) and quire numbers are lost.
6008	pp. 44 ff. _ ⲕ 5 The indefinite beginnings of four preceding lines in our
6009	2 The verso is headed ⲗ︦ⲃ︦ ic (Ornament) ⲡⲭ︦ⲥ︦ ⲃ︦. fragment are ignored.
6010	3 The complete width of the page.
6011	59
page 120
6012	NEW TEXTS FROM THE MONASTERY OF SAINT MACARIUS
6013	I. 8-10 ⲉϥϯ ϩⲟϯ ⲛ̄ⲛⲏ ⲉⲧ ⲉϥⲛⲏⲟⲩ: L. 5117 ⲉϥϯ ϩⲟϯ ⲛⲉⲙ ϧⲓⲥⲓ ⲛ̄ⲛⲏ ⲉⲧ ⲉϥⲛⲟⲓ̄
6014	1. 13 Anas ⲣⲏϯ ⲓⲉ ⲛ[ⲁϣ ⲛϩⲏ. 5ⲓ ⲙⲡⲁⲓⲣⲏϯ ⲡⲱⲥ.
6015	IL 15 f. ⲙⲏⲡⲱⲥ ⲛ̄ϯ[ⲡⲁϫⲉ]ⲙϫⲟⲙ ⲁⲛ ⲛ̄ⲉⲣⲑ. L. 517° ⲛⲁϣ ⲛⲣⲏϯ ϯⲛⲁϣⲉⲣⲑⲉⲱⲣⲓⲛ.
6016	1. 18 ⲟ︦ⲅ︦ ⲇⲉ ⲡⲉϫⲁϥ (the lacuna admits no more): L. 5 ⲡⲉⲛϭ︦ⲥ︦ ⲇⲉ ⲓⲏ︦ⲥ︦ ⲡⲉϫⲁϥ.
6017	1. 20 ⲉⲣϩⲟϯ gun: L. 5 omits ϩⲱⲓ
6018	1. 22 irom ⲙ̃ⲫⲙⲟⲩ:.5ⲓ ⲛϫⲟⲙ ⲛⲓⲃⲉⲛ ⲛⲧⲉ ⲫⲙⲟⲩ.
6019	1. 23 f. ϧⲁⲧⲟϯ ⲉ̄ⲧⲉ ⲁ̀ⲛⲟⲕ ⲡⲉ ⲛⲁϣ ⲛⲣⲏϯ ⲧⲉⲣⲁⲉⲣϩⲟϯ: ..ⲓ -ϧⲁⲧⲟϯ ⲡⲱⲥ ⲧⲉⲉⲣϩⲟϯ.
6020	IL. 24 f. ϧⲁⲧϩⲏ ⲙ̃ⲫⲙⲟⲩ ⲛⲉⲙ ⲡⲉϥⲙⲟⲣⲫⲏ L. 512 ϧⲁⲧϩⲏ ⲛⲉϥⲙⲟⲣⲫⲏ.
6021	1. 28 ϣⲉⲛϩⲏⲧ ⲛ̄ϧⲣⲏⲓ ⲛ[ϧⲏⲧⲥ] ⲛ̄ϫⲉ ⲓ︦ⲏ︦ⲥ︦ ⲓ ϣⲉⲛϩⲏⲧ ⲛ̄ϫⲉ ⲡϭ︦ⲥ︦ ⲛϧⲣⲏⲓ ⲛϧⲏⲧϥ (sic).
6022	Frag. 3 verso.
6023	(= L. 51%-52% ⲁϥϥⲱϯ ⲉⲃⲟⲗ fo ⲉⲣϣⲫⲏⲣⲓ emalwlw.)
6024	1. 7 ⲛ̄ⲧⲏⲣⲉⲛ ⲟⲩⲟϩ : L. 51% ⲧⲏⲣⲟⲩ (only).
6025	1. 16 ⲉⲓⲛⲁⲕⲱⲥ ⲙ̃ⲡⲥⲱⲙ[ⲁ.5ⲓ ⲛⲧⲁⲙⲁⲕⲁⲣⲓⲁ ⲙ̄ⲙⲁⲩ.
6026	Il. 2-3 ⲟⲩⲟϩ ϧⲉⲛ ⲡⲥⲱⲙⲁ ⲛ̄ⲧⲁ[ⲙⲁⲩ ⲛ̄]ⲧⲁϣⲱⲡⲓ ⲡⲏⲓ AMAR ⲛ︦ⲑ︦ ⲛ̄ⲁⲃⲟⲧ : L. 51% ⲟⲩⲟϩ ⲉϫⲉⲛ ⲡⲥⲱⲙⲁ ⲛⲧⲁⲙⲉⲛⲣⲓⲧ
6027	ⲙ̄ⲙⲁⲩ (only).
6028	I. 24 ⲡⲉⲧⲣⲟⲥ ⲁϥϣⲉ ⲛ[ⲁ]ϥ ϩⲓϫⲉⲛ ⲡⲓⲙⲁⲛⲉⲣϣⲱⲟⲩϣⲓ : L. 52 omits all after ⲡⲉⲧⲣⲟⲥ.
6029	D. THEODOSIUS
6030	The Death and Assumption of the Virgin.
6031	Parchment. Five leaves -ⲃ︦ -ⲙ︦, ⲙ︦ⲇ︦ ⲛ︦, -ⲝ (Cairo, no. 9, ⲟ i-ii1) from one Ms. of the Theodosian
6032	Dormitio Mariae, to which also belong two leaves at Manchester (Rylands Lib., Coptic no. 441) numbered
6033	-ⲛ︦ⲃ︦, -ⲛ︦ⲏ︦, and two leaves at Leipzig (Cod. Tisch. XXVI, 1; XXVII, 9), the latter unfoliated, the former
6034	numbered ⲝ︦ⲃ︦. These were recovered (from Ⲣⲉ Abi Makir) by Tattam and Tischendorf respectively.
6035	The numeration is by pages, so that -ⲛ︦, -ⲛ︦ⲃ︦ and -ⲛ︦ⲏ︦, 3, -ⲝ︦ⲃ︦ are adjacent leaves. Since -ⲛ̄, —3 form a
6036	single sheet, the quire must have contained at least six leaves (12 pp.).
6037	The leaves ⲛ︦, —3 measure 29.2 X 22 cm. ; -ⲏ︦ (slightly cropped) is 28.4 ⲭ 21 cm. ; the other two leaves
6038	having been robbed of their margins, measure 25.4 X 15 and 24.3 ⲭ 15 cm. The written column is
6039	22.5 X 12.5—-13 cm. For the hand,® which is rough and uneven, compare Plate X11, Hyv. Album, Plate xxx11,
6040	XLII, 4.
6041	The narrative portion of the work has been edited by Forbes Robinson* from the complete ms., brought
6042	likewise from Dér Abt Makar by Assemani, and now at Rome (Cod. Vat. Copt. LX1, 4). Below is given the
6043	full text of fo. --ⲃ containing the exordium of the homiletic introduction® (omitted by Robinson). A colla-
6044	tion of the remaining leaves with Robinson’s text is added.
6045	1 SeeCrum, Cat. of the Copt. MSS. in the Rylands Library, 3 Coptic Apocryphal Gospels, pp. go ff.
6046	p. 219; Leipoldt, Lc., p. 408. The association of the Rylands 4 No. x1v (Mart. of James the Persian) is by the same
6047	and Leipzig leaves was established by Crum: in style and hand and probably formed part of the same volume.
6048	script the new leaves are identical with the former. 5 To this part of the work Cod. Tisch. xxv, 9 also
6049	2 Cp. No. xxix. Margins were cut away to supply ‘ties’ seems to belong.
6050	and other material for binding new books (see Introduction,
6051	§ 4).
6052	60
page 121
6053	TEXTS RELATING ⲧⲟ THE VIRGIN
6054	\ ⲃ
6055	ⲟⲩⲣⲟ ⲛ̄ϩⲁⲛⲡⲁⲣ[ⲑⲉⲛⲟⲥ ϩⲓ
6056	ⲫⲁϩⲟⲩ ⲙ̄ⲙⲟⲥ ⲉ[ⲩⲉⲓⲛⲓ
6057	ⲛⲁϥ ⲉϧⲟⲩⲛ ⲛ̄ⲡⲛⲉⲥⲕ[ⲉ‐
6058	ⲱⲫⲉⲣⲓ ⲧⲏⲣⲟⲩ
6059	Ⲁⲗⲏⲑⲱⲥ ⲱ̄ ⲡⲉⲛⲓⲱⲧ ⲙⲡⲣⲟ‐
6060	ⲫⲏⲧⲏⲥ ⲟⲩⲟⲛ ⲟⲩⲙⲩⲥ‐
6061	ⲟⲩⲗⲟⲅⲟⲥ ⲉⲁϥⲧ\|ⲁⲟⲩⲟϥ ⲛ̄ϫⲉ
6062	ⲡⲉⲛⲧⲣⲓ ⲙⲁⲕⲁⲣⲓⲟⲥ ⲛⲓⲱⲧ
6063	ⲁⲃⲃⲁ ⲑⲉ\|ⲟⲇⲟⲥⲓⲟⲥ ⲡⲓⲁⲣ-
6064	ⲭⲏ\|ⲉⲡ[ⲓⲥⲕⲟ]ⲡⲟⲥ ⲛⲧⲉ ⲣⲁⲕⲟϯ
6065	ⲟⲩⲟϩ ⲡⲓ[ⲟⲙⲟⲗⲟⲅⲓ]ⲧⲏⲥ €T[ep-
6066	ⲫⲟⲣⲓⲛ ⲙⲡⲭ︦ⲥ︦ ⲧⲏⲣⲓⲟⲛ ϧⲉⲛ ⲡⲁⲓⲥⲁϫⲓ
6067	ⲉⲁϥⲧⲁⲟⲩⲟϥ ⲇⲉ ⲉ ⲧⲁⲛⲁⲗⲩⲙ‐ ⲚⲔϫⲱ ⲙ̄ⲙⲟⲥ ϫⲉ ⲉⲩⲉⲓⲛⲓ ⲉ̄-
6068	ⲯⲓⲥ ⲛ̄ⲧⲉⲛⲟ︦ⲥ︦ ⲧⲏ[ⲣ]ⲉⲛ Heeo-] ⲣⲟⲩⲛ ⲙ̃ⲡⲓⲟⲩⲣⲟ ⲛ̄ϩⲁⲛ‐
6069	ⲇⲟⲕⲟⲥ ⲉⲑⲟⲩⲁⲃ ⲙⲁⲣⲓⲁ ⲉ‐ ⲡⲁⲣⲑ[ⲉ]ⲛⲟⲥ ϩⲱⲥ ϩⲓϫⲉⲛ
6070	ⲧⲉ ⲥⲟⲩ ⲓ︦ⲥ︦ ⲙⲡⲓⲁⲃⲟⲧ ⲙ[ⲉⲥⲱ‐ ⲟⲩⲙⲏϣ ϩⲓ ⲫⲁϩⲟⲩ ⲙ̄‐
6071	ⲣⲏ ⲡⲉ ⲙ̄ⲙⲟⲥ ϩⲱⲥ ϩⲓϫⲉⲛ ⲟⲩⲓ
6072	ⲉⲁϥⲉⲣϧⲏⲧⲥ ⲓⲥϫⲉⲛ [ϯⲟⲓ]ⲕⲟ‐ ϫⲉ ⲉⲩⲉⲓⲛⲓ ⲛⲁⲥ ⲉϧⲟⲩⲛ
6073	ⲛⲟⲙⲓⲁ ⲛ̄ⲧⲉ ⲡⲭ︦ⲥ︦ ϣⲁ [ⲡ]ϫⲱⲕ ⲉ‐ ⲡⲡⲉⲥⲕⲉϣⲫⲉⲣⲓ ⲧⲏ‐
6074	ⲃⲟⲗ ⲛⲧⲁⲓ ama ⲙ̃ⲡⲁ[ⲣⲑⲉⲛⲟⲥ ⲣⲟⲩ
6075	ⲛⲉⲙ ⲧⲉⲥⲁⲛⲁⲗⲩⲙⲯⲓⲥ ⲉⲑⲟⲩⲁⲃ ⲗⲟⲓⲡⲟⲛ ⲡⲉϫⲁϥ ϫⲉ ⲙⲟⲓ
6076	ⲉⲧⲁϥⲧⲁⲟⲩⲟ ⲇⲉ ⲙⲡⲁⲓ ⲗⲟⲅⲟⲥ ϩⲙ ⲁⲛϩⲉ ⲙⲟⲩ Up
6077	ϧⲉⲛ ⲧϧⲁⲏ ⲛ̄ⲣⲟⲙⲡⲓ ⲉⲧ ⲉϥⲛⲁ‐ ⲟⲣϥ ⲛⲉⲙ ⲡⲉⲧⲉⲛⲕⲁϯ
6078	ⲙ̄ⲧⲟⲛ ⲙⲙⲟϥ ⲛϧⲏⲧⲥ HEN ⲉϥⲧⲟⲩϫⲏⲟⲩⲧ ϩⲓⲛⲁ ⲛ-
6079	ⲟⲩϩⲓⲣⲏⲛⲏ ⲛ̄ⲧⲉ ⲫϯ ⲁⲙⲏⲛ ⲧⲉ ⲡⲓⲥⲁϫⲓ ⲙⲟϣⲓ ⲁⲧⲟⲛⲉ
6080	ⲧⲁϩⲛⲟ
6081	\ Ⲙⲫⲟⲟⲩ ⲅⲁⲣ ⲁⲩⲓⲛⲓ épor(n)
6082	ⲙ̃ⲡⲓⲟⲩⲣⲟ ⲛ̄ϩⲁⲛⲡⲁⲣⲑⲉ‐
6083	ⲡⲟⲥ ⲉⲧⲉ ⲫⲁⲓ ⲡⲉ ⲡⲓ‐
6084	ⲫⲟⲟⲩ ACXUIK]
6085	ⲉⲃⲟⲗ ⲛϫⲉ ⲧⲡⲣⲟ‐ ⲥⲱⲙⲁ ⲙⲡⲁⲣⲑⲉⲛⲓⲕⲟⲛ ⲛ̄-
6086	ⲪⲎⲦⲒⲀ ⲚⲦⲈ ⲠⲒ- ⲧⲉ ϯⲡⲁⲣⲑⲉⲛⲟⲥ ⲛⲉⲙ
6087	STIHUAOQOC ⲇⲁⲩ- ⲧⲉⲥⲯⲩⲭⲏ ⲛ̄ⲁⲗⲏⲑⲩⲛⲏ
6088	IA ⲐⲎ ⲈⲦϪⲰ Ⲛ̄- ⲉⲩⲟⲓ ⲛⲟⲩⲁⲓ ⲛⲉⲙ ⲛⲟⲩⲉ-
6089	ⲘⲞⲤ ⲣⲏⲟⲩ,
6090	Xe ⲉⲩⲉⲓⲛⲓ ⲉϧⲟⲩⲛ ⲙ̃ⲡⲓ‐
6091	ⲉⲧⲉ : ⲛ̄, Robinson ⲭ
6092	1
6093	“A Discourse which our thrice-blessed Father Abba Theodosius, the Archbishop of Rakoti and the Confessor?
6094	who put on Christ, delivered. And be delivered it touching the Assumption of the Lady of us all, the pure Mother
6095	of God, Mary, which is the sixteenth day of the month Mesoré ; beginning from the Dispensation of Christ unto
6096	the End of this Holy Virgin and ber pure Assumption. And he delivered this Discourse in his last year, wherein
6097	be was to fall asleep. In the Peace of God! Amen.
6098	Today is fulfilled the prophecy of the singer, David, which saith:? “They shall bring in unto the *King
6099	virgins behind her: they shall bring in unto him all her companions also.”
6100	Verily, O our Father the Prophet, there is a mystery in this saying. Thou sayest: “They shall bring in
6101	unto the King virgins,” implying a multitude; “behind her,” implying one: “they shall bring in unto her
6102	all her companions also.”
6103	Moreover he? saith: “Give me your devout attention and your heedful understanding, that the discourse
6104	may proceed without check. For today they bring in unto the King virgins, that is the virgin body of the
6105	Virgin and her very Soul, both together.”
6106	1 Theodosius I, Patriarch of Alexandria 535-567 A.D., 2 Ps. XLv, 15.
6107	was banished by Justinian in 538 A.D. (see Hist. of the 3 ⲧ Theodosius.
6108	Patr., ed. Evetts, pp. 191 ff.).
6109	61
6110	*(p. 1)
6111	ⲣ. 2)

Provenance

title: Evelyn-White, The Monasteries of the Wâdi ’n Natrûn, Part I: New Coptic Texts from the Monastery of Saint Macarius (1926) — OCR
dialect: mixed
source: corpus/incoming/w-boh-evelyn-white-wadi-natrun-i-1926/monasteriesofwdi01evel.pdf (staged 2026-09-23 by worker W-BOH; provenance, terms as fetched and SHA-256 in corpus/incoming/w-boh-evelyn-white-wadi-natrun-i-1926/README.md); OCR by tools/batch_ocr.py (A5d, tools/run_a5d.sh), model coptic+eng; page files: L0/ocr/Incoming/monasteriesofwdi01evel/pages
licence: public domain — Hugh G. Evelyn-White (d. 1924), completed by W. Hauser (d. 1959) and W. E. Crum (d. 1944), The Monasteries of the Wâdi ’n Natrûn, Part I: New Coptic Texts from the Monastery of Saint Macarius, New York: The Metropolitan Museum of Art Egyptian Expedition 1926; public domain in the United States by age (published before 1930) AND in Canada by the LICENCES.md §7 author-death-year rule (died ≤ 1971); scan from archive.org, identifier monasteriesofwdi01evel, fetched 2026-09-23; the item states: nothing — no licenseurl, no rights, no possible-copyright-status (Princeton Theological Seminary Library scan; the alternate copy monasteriesofwad0000evel states nothing either; the Met's own MetPublications page could not be read by script, HTTP 429)
share: public
OCR: tesseract coptic+eng (models/coptic.traineddata v3c), 300 dpi, psm 3, 476 of 476 pages, mean word confidence 80.8 (Tesseract's own figure — NOT a CER, CLAUDE.md §1.3); apparatus language eng (genre_map). Raw page text: the edition's apparatus, translation and running heads are interleaved with the Coptic, and a Greek or Latin word can come out as Coptic letters. `=== page N ===` markers are PDF pages
file: Hagiography/New Coptic Texts from the Monastery of Saint Macarius (Evelyn-White 1926)/Evelyn-White, The Monasteries of the Wâdi ’n Natrûn, Part I- New Coptic Texts from the Monastery of Saint Macarius (1926.ocr.L0.txt

Cite as:

Evelyn-White, The Monasteries of the Wâdi ’n Natrûn, Part I: New Coptic Texts from the Monastery of Saint Macarius (1926) — OCR. corpus/incoming/w-boh-evelyn-white-wadi-natrun-i-1926/monasteriesofwdi01evel.pdf (staged 2026-09-23 by worker W-BOH; provenance, terms as fetched and SHA-256 in corpus/incoming/w-boh-evelyn-white-wadi-natrun-i-1926/README.md); OCR by tools/batch_ocr.py (A5d, tools/run_a5d.sh), model coptic+eng; page files: L0/ocr/Incoming/monasteriesofwdi01evel/pages. Layers as published by the Kemetic project (Yousef Hanna), 2026: Coptic · Cairene · Kemetic, /doc/hagiography/new-coptic-texts-from-the-monastery-of-saint-macarius-evelyn-white-1926/evelyn-white-the-monasteries-of-the-wadi-n-natrun-part-i-new-coptic-texts-from-t-69082f/.

What the layers are

L0 witness
The text as its witness or edition has it, original spelling; its dialect is a description and is never standardized.

L0.5 transliteration
For Egyptian texts: the transliteration with the editors' marks turned into the symbols ° * < > _ ^ (ruled 2026-09-10). For papyri: the edition's Leiden marks as the same symbols, and the editors' readings beside the scribe's as ‹scribe→editors› (ruled PAP-3).

L1 Cairene
Standardized Greco-Bohairic spelling and grammar, generated by code from the layer above under the rulings of the project.

L2 Kemetic
The Kemetic alphabet, generated by code from L1.

English
Quoted translations where they exist, credited; otherwise model drafts, marked as drafts.

Source and licence

The text — part 1 of 4

Provenance

L0 witness (OCR)

What the layers are