2 girls' schools, 350 pupils. (b) Tewfik schools, under the society of the same name (rather liberal and in opposition to the patriarch): 1 boys' school, 290 pupils; 1 girls' school, 140 pupils. (c) Private schools: 5 boys' schools, 300 pupils; 1 girls' school, 5 pupils.In all 2235 pupils attend these Jacobite schools.

The Uniat Church.-The Catholic, or Uniat, branch of the Coptic Church dates from 1741, when Benedict XIV, seeing that the patriarch and majority of the bishops could not be depended on to effectuate union with Rome, granted to Amba Athanasius, Coptic Bishop of Jerusalem, jurisdiction over all Christians of the Coptic Rite in Egypt and elsewhere. Athanasius continued to reside in Jerusalem, whence he ministered to his charge in Egypt through his vicar-general, Justus Maraghi. During his administration flourished Raphael Tuki, a native of Girgeh and an alumnus of the Urban (Propaganda) College at Rome. After a few years of fruitful labours in his native land he was recalled to Rome (where he received the title of Bishop of Arsinoe) to superintend the printing of the Coptic liturgical books (Missal, 1746; Psalter, 1749; Breviary, 1750; Pontifical, 1761; Ritual, 1763; Theotokiæ, 1764). Athanasius was succeeded (1781) by John Farargi as Vicar Apostolic of the Coptic Nation, with the title of Bishop of Hypsopolis; but he never received episcopal consecration, there being no Catholic bishop of the Coptic Rite to perform it. The same can be said of his successor Matthew Righet, appointed in 1788, and made Bishop of Uthina in 1815; he died in 1822, and was succeeded by Maximus Joed, also made Bishop of Uthina in 1824, and a few months later Patriarch of Alexandria, by decree of Leo XII, who, at the request of the Khedive Mehemet-Ali, had decided to restore the Catholic Patriarchate of Alexandria. That decree, however, never went into effect, owing, apparently, to the opposition of Abraham Cashoor, then at Rome, where he had been consecrated Archbishop of Memphis by the pope himself. Maximus died in 1831. His successor was Theodore Abû-Karim, made Bishop of Alia in 1832, and appointed Delegate and Visitator Apostolic of Abyssinia in 1840. He died in 1854, and was succeeded in 1856 by Athanasius Khûzam, Bishop of Maronia, who in turn was succeeded in 1866 by Agapius Bshai, Bishop of Cariopolis, representative of his nation at the Vatican Council in 1869-70. Owing to regrettable differences with his flock, this bishop, more learned and pious than tactful, was recalled to Rome in, or soon after, 1878, and did not return to Egypt until 1887, forty days before his death. During his absence, and after his death, the Church was administered by an Apostolic visitator, Monsignor Anthony Morcos (not a Copt nor a bishop) with the title of provicar Apostolic. His successor was also a simple Apostolic visitator and governed the Uniat Copts until 1895, when the Patriarchate of Alexandria was restored by Leo XIII (Litter. Apost. "Christi Domini") with a bishop, Cyril Macaire, as Apostolic administrator, and two suffragan sees, Hermopolis (residence at Minieh) and Thebes (residence at Tartah), which were entrusted respectively to Bishops Maximus Sedfaoui and Ignatius Berzi, both consecrated in 1896. In 1899 Bishop Cyril Macaire was promoted to the title and rank of Patriarch of Alexandria, with residence at Cairo, taking the name of Cyril II; he resigned in 1908, and Bishop Sedfaoui was named administrator. The Uniat Coptic Diocese of Alexandria counts (Lower Egypt and Cairo) 2500 souls, 4 churches or chapels, 14 priests (2 married), a petit séminaire with 8 pupils (under the direction of the Jesuits), and 1 school for boys (under the Christian Brothers). In the Diocese of Hermopolis (Middle Egypt) there are 2500 Catholics, 10 priests (4 married), 7 churches or chapels, 12 stations, 9 schools for boys, with 240 pupils, and 1 for girls, with 50 pupils. The Diocese of Thebes (part of Upper Egypt) has 15,250

souls, 31 priests (15 married), 35 churches or chapels, 18 stations, 1 theological seminary (for all three dioceses), with 17 pupils, 21 schools for boys, with 240 pupils, and 5 schools for girls, with 253 pupils. In addition to the above-mentioned clergy and institutions, there are several houses of Latin religious (both men and women) whose members minister to the Catholic Copts. KRUGER in Grande Encycl., s. v. Eglise copte; CRUM in Realencykl. für prot. Theol. u. Kirche, s. v. Koptische Kirche (concise and complete, generally accurate): FULLER in Dict. of Christ. Biogr., s. v. Coptic Church; STERN in ERSCH AND GRUBER, Encyclopädie der Wissenschaften u. Künste, s. v. Kopten, Koptische Sprache und Litteratur; SOLLERIUS, Hist. chronol. patriarcharum Alex. in Acta SS., V or (new ed.) VII; De S. Marco Evangelista in Acta S.S., April, III (25 April); MACAIRE (CYRIL II), Histoire de l'église d'Alexandrie depuis St. Marc jusqu'à nos jours (Cairo, 1874); Missiones Catholica (Rome, 1907); RENAUDOT, De Patriarcha Alexandrino in his Liturgiarum Orientalium Collectio, I; REHKOPF, Vita Patriarcharum Alexandrinorum quinque, Specimen I (Leipzig, 1758); Spec. II (Leipzig, 1759); Animadversiones historico-critica ad vitas Patriarcharum Alex. sec. primi et secundi, Spec. III (Leipzig, 1759); RENAUDOT, Historia patriarcharum Alexandrinorum Jacobitarum, etc. (Paris, 1713); LEQUIEN, Oriens Christianus, II; De patriarchatu Alexandrino, 329-86 (preceded by a map), 387-512, and 513640; NEALE, History of the Holy Eastern Church; Patriarchate of Alexandria (London, 1847); BUTLER, The Ancient Coptic Churches of Egypt (Oxford, 1884); BUTCHER, The Story of the Church of Egypt (London, 1897); FOWLER, Christian Egypt, Past, Present, and Future (2d ed., London, 1902).

Original Sources.-ZOTENBERG, tr.. Chronique de Jean évêque de Nikiou, texte éthiopien in Notices et extraits des manuscrits de la Bibliothèque Nationale, XXIV, 125-605, 1883 (for the period beginning with Diocletian)-cf. ZOTENBERG, La Chronique de Jean vêque de Nikiou, extract from Journal Asiatique (Paris, 1879); SEVERUS, BISHOP OF ASHMUNEIN, History of the Patriarchs of the Coptic Church of Alexandria; St. Mark to Benjamin (661) text and tr. by EVETTS in GRAFFIN-NAU, Patrologia Orientalis, I, II, IV; also text only, for the same period, by SEYBOLD in Corpus Script. Christ. Orientalium: Scriptores Arabici, ser. 3, tom. IX; Eutychiusl; Le livre des conciles, text and tr. by CHEBLI, in SEVERUS, BISHOP OF ASHMUNEIN, Réfutation de Sa'id Ibn Batrik GRAFFIN-NAU, Patr. Orient., III, 2; SELDEN, Eutychii Egyptii Patriarcha Orthodoxorum Alexandrini, etc., ecclesia sua origines (London, 1642); ABRAHAM ECCHELLENSIS, Eutychius Patriarcha vindicatus (Rome, 1661); EUTYCHIUS (SAID IBN BATRIK, Melchite Patriarch of Alexandria), Annals, Arabic text ed. CHEIKHO in C. S. C. O.: Script. Arabici, ser. 3, VI; earlier edition of the same by POCOCKE (2 vols., 4to, Oxford, 1658, 1659); PETER IBN RAHIB (also known as AB SHAKIR), Chronicon Orientale, Arabic text and Latin tr. by CHEIKHO in C. S. C. O., Scriptores Arabici, ser. 3, II (1903); there is also a Latin tr. by SIM. ASSEMANI (Venice. 1749); MAKRIZI (fourteenth-century ABRAHAM ECCHELLENSIS (Paris, 1651, 1685), corrected by Jos. Mahommedan writer), Geschichte der Copten, ed. WÜSTENFELD (Göttingen, 1845); VANSLEB, Histoire de l'Eglise d' Alexandrie ABO SALIH, The Churches and Monasteries of Egypt, text and tr. fondée par St Marc, chiefly from ABO'L-BARAKAT (Paris, 1677); by BUTLER (Oxford, 1895); BARGES, Homélie sur St Marc, Apôtre et Evangéliste (Paris, 1877) [by SEVERUS OF NESTERAWEH].

General Works on Later History of Egypt.-MILNE, History of Egypt under Roman Rule (New York, 1898); BUTLER, The Arab Conquest of Egypt etc. (London, 1902); POOLE, Hist. of Egypt in the M.A. (New York, 1901); LANE, Modern Egyptians (London, 1860); KLUNZINGER, Bilder aus Oberägypten (1877), tr. Upper Egypt, Its People and Its Products (New York, 1878).

VI. COPTIC LITERATURE, the literature of Christian Egypt, at first written in the Coptic language and later translated into, or written outright in, Arabic. That literature is almost exclusively religious, or rather (with the exception of the Gnostic writings and a few magical texts) ecclesiastical, either as to its contents (Bible, lectionaries, martyrologies, etc.) or as to its purpose (grammars and vocabularies composed with reference to the ecclesiastical books). Thus defined, however, Coptic literature is by no means the equivalent of literature of the Egyptian Church, as this would include as well the Greek writings of the Fathers of the Church, and other Greek monuments of Egyptian origin. They will be found under the headings of their respective authors; see for instance ALEXANDER; ATHANASIUS; CLEMENT OF ALEXANDRIA; CYRIL OF ALEXANDRIA; ORIGEN; THEOPHILUS, PATRIARCH OF ALEXANDRIA, etc.

The Coptic Language is an offspring of the Egyptian, or rather it is that very same language in the various popular forms it had evolved when Egypt as a whole became Christian (third and fourth centuries). Consequently it appears in several dialects: the Sahidic (formerly called Theban), or dialect of Upper Egypt

(Arab. Essa'id, "the high"); the Akhmimic, originally in use in the province of Akhmim, afterwards superseded by Sahidic; the Fayûmic, or dialect of the Fayûm; the Middle Egyptian; and the Bohairic (formerly Memphitic), i. e. the dialect of Bohaireh or the Region of the Lake (Mariût?), a name now applied to the north-western province of the Delta, of which Damanhûr is the seat of government. From the literary point of view the Sahidic and the Bohairic are by far the most important, although, as we shall see, the most ancient, and in some respects most valuable, Coptic manuscripts are in the Akhmimic dialect. The question of priority between these dialects-if understood of the greater or lesser similarity which they bear to the respective dialects of the ancient Egyptian from which they are derived, or of the time when they first came into use as Christian dialects cannot, in the opinion of the present writer, be safely decided. All we can say is that we have no Bohairic manuscript or literary monument as old as some Sahidic manuscripts or literary monuments. The Coptic alphabet, some letters of which are peculiar to the one or the other of the dialects, is the Greek alphabet increased by six or seven signs borrowed from the Demotic to express sounds or combinations of sounds unknown to the Greeks. On the other hand, some of the Greek letters, like E and V, never occur except in Greek words. In all Coptic dialects Greek words are of frequent occurrence. Some of these undoubtedly had crept into the popular language even before the introduction of Christianity, but a good many must have been introduced by the translators to express ideas not familiar to the ancient Egyptians, or, as in the case of the particles, to give more suppleness or roundness to the sentence. Almost any Greek verb of common occurrence could be used in Coptic by prefixing to its infinitive auxiliaries, which alone were inflected. Thus, also, abstract substantives could be obtained by joining a Greek adjective to certain Coptic abstract prefixes, as, met-agathos, goodness, kindness. Frequently a Greek word is used along with its Coptic equivalent. Greek words which had, so to speak, acquired a right of citizenship, were often used to translate other Greek words such as uódis for poyis, wúλn for Oúpa. The relation of Coptic to Greek, from that point of view, is about the same as that of French or English to Latin, although in lesser proportion.

Scripture and Apocrypha.-Greek being the original language of the Church of Egypt, the first Coptic literary productions were naturally translations from the Greek. Undoubtedly the most important of such translations was that of the Bible into the several dialects spoken by the various native Egyptian communities. For these see VERSIONS OF THE BIBLE. The Apocrypha were also translated and widely diffused, judging from the many fragments of manuscripts, especially in Sahidic, which have reached us. Such translations, however, unlike the versions of the Bible, are far from being faithful. The native imagination of the translators invariably leads them to amplify and embellish the Greek original. Among the Apocrypha of the Old Testament we must mention, first, the "Testament of Abraham, Isaac and Jacob", in Bohairic, published by Prof. I. Guidi in the "Rendiconti della Reale Accademia dei Lincei", 18 March, 1900: "Il testo copto del Testamento di Ábramo"; and 22 Apr., 1900: "Il Testamento d'Isaaco e il Testamento di Giacobbe (testo Copto)"; then three Apocalypses of late Jewish origin: one anonymous (in Akhmimic) and the other two attributed to Elias (Akhmimic and Sahidic) and Sophonias (Sahidic). They have been published by G. Steindorff in Gebhardt and Harnack's "Texte u. Untersuchungen zur Geschichte der altchristlichen Literatur", N. S., II; “Die Apokalypse des Elias: Eine unbekannte Apokalypse und Bruchstücke der Sophonias-Apokalypse" (text and translation, Leipzig, 1899). Part of the same texts had

already been published and translated by Bouriant, "Les Papyrus d'Akhmîm" in "Mémoires publiés par les membres de la Mission Archéologique Française au Caire", I (1881-4), pp. 261 sqq. and by Stern, "Die koptische Apokalypse des Sophonias" in "Zeitschrift für ägyptische Sprache", etc., XXIV (1886), pp. 115 sqq. There is also a Sahidic fragment of an Apocalypse of Moses-Adam published by G. Schmidt and Harnack ("Sitzungsberichte d. Kgl. Preuss. Akad. d. Wiss.", 1891, p. 1045) and one in Sahidic, too, of the Fourth Book of Esdras, published by Leipoldt and Violet ("Ein sahidisches Bruchstück d. vierten Esrabuches" in "Texte u. Untersuchungen", N. S. XI, I b.).

The New Testament class is of course much more largely represented. Several apocryphal writings of the Gospel class have been published by F. Robinson, "Coptic Apocryphal Gospels, Translations together with the texts of some of them" etc., Cambridge, 1896 (Texts and Studies, IV, 2). The chief documents reproduced in this work are the "Life of the Virgin" (Sahidic), the "Falling Asleep of Mary" (Bohairic and Sahidic), and the "Death of St. Joseph" (Bohairic and Sahidic). The "Life of the Virgin" is somewhat similar to the "Protevangelium Jacobi". The "Falling Asleep of Mary" exists also in Greek, Latin, Syriac, and Arabic, and the Coptic texts may serve to throw light on the relations of these various recensions and on the origin of the tradition. The only other known text of the "Death of St. Joseph" is an Arabic one, more closely related to the Bohairic than to the Sahidic text. There is also among the papyri preserved at Turin a Sahidic version of the "Acta Pilati" published by Fr. Rossi, "I Papiri Copti del Museo Egizio di Torino" (2 vols., Turin, 1887-92), I, fasc. 1, "II Vangelo di Nicodemo". Some Sahidic fragments published by Jacoby ("Ein neues Evangelium fragment", Strasburg, 1900), and assigned by him to the Gospel of the Egyptians, are thought by Zahn to belong to the Gospel of the Twelve [Neue kirchliche Zeitschrift, XI (1900), pp. 361-70]. To the Gospel of the Twelve Revillout assigns not only the Strasburg fragments and several of those published both by himself ("Apocryphes coptes du Nouveau Testament, Textes", Paris, 1876) and Guidi (see below), but also a good many more Paris fragments which he publishes and translates. Other Paris fragments Revillout thinks belong to the Gospel of St. Bartholomew (Les Apocryphes coptes; I, Les Evangiles des douze Apôtres et de S. Barthélemy" in Graffin-Nau, "Patrologia Orientalis", II, 1, Paris, 1907). However, before the publication of Revillout appeared, the Paris texts had been published by Lacau, who found them to belong to five different codices corresponding to as many different writings all referring to the ministry or Passion and Resurrection of Christ. One would be the Gospel of Bartholomew and another the Apocalypse of the same Apostle ("Fragments d'Apocryphes de la Bibliothèque Nationale" in "Mémoires de la Mission française d'archéologie orientale", Cairo, 1904). According to Leipoldt we have the first evidence of a Coptic recension of the "Protevangelium Jacobi" in a Sahidic folio published by him [Zeitschrift für Neutestamentliche Wissenschaft, VI (1905), pp. 106, 107].

The apocryphal legends of the Apostles are still more numerous in the Coptic literature, where they constitute a group quite distinct and proper to Egypt, which seems to be their original home, although in vast majority translated from Greek originals into the Sahidic dialect. They were always popular, and long before Coptic ceased to be universally understood, some time between the eleventh and fourteenth century, they were translated into Arabic and then from Arabic into Ethiopic. Among the principal are the Preachings of St. James, son of Zebedee, St. Andrew, St. Philip, Sts. Andrew and Paul, and Sts. Andrew and

also mention here a panegyric of St. George, Martyr, by Theodosius, Monophysite Bishop of Jerusalem (d. after 453), published and translated into English by E. A. Wallis Budge, "The Martyrdom and Miracles of St. George of Cappadocia" (Oriental Text Series, I, London, 1888). The constant political agitation in which the Monophysite successors of Dioscurus were involved accounts probably for the almost complete absence of their works from Coptic literature in general and in particular from this section. The only homilies or sermons we can record are, first, a sermon on the Assumption of the Virgin (already mentioned among the Apocrypha) and an encomium on St. Michael by Theodosius (the latter published by Budge, "Three Encomiums", mentioned above), both in Bohairic and probably spurious; also a Sahidic fragment of a discourse pronounced by the same on the 11th of Thoth; secondly, a sermon on the Marriage at Cana, by Benjamin, in Bohairic; thirdly, the first sermon of Mark II on Christ's Burial, also in Bohairic. Rarer still are the sermons or homilies by other bishops of Egypt. The only two names worthy of mention are those of John, Bishop of Parallou (Burlos), and Rufus of Shôtep, both of unknown date; of the former we have one short Sahidic fragment of a discourse on "St. Michael and the blasphematory books of the heretics that are read in the orthodox churches"; of the latter, several important fragments of homilies on the Gospels of St. Matthew and St. Luke, also in Sahidic. (See MARTYRS; MONASTICISM.)

Church Discipline.-Among the various early collections of Apostolic precepts and church regulations which the Copts incorporated from the Greek into their native literature, we shall mention:—

(1) The Didache.-It is true that up to the present this document is not known to be extant in Coptic except in so far as chapters iv-xiv of the Apostolic Church Ordinance (see below) are but a paraphrase of the first four chapters of the Didache as revealed to us by Bryennios. Towards the end of the last century, however, the first part of the Didache (chapters i-x, the so-called "Dua Via") was discovered imbedded in Shenûte's Arabic life published by Amélineau (Monuments pour servir à l'histoire de l'Egypte chrétienne aux IV et Ve siècles. Vie de Schnoudi", pp. 289 sqq., in "Mémoires publiés par les membres de la Mission archéologique française au Caire", IV, Paris, 1888); and although that insertion is in Arabic, like the rest of the Life, its grammar is so thoroughly Coptic that there can be no doubt that it, also, was translated from a Coptic original. For further detail see Iselin and Heusler, who were first to make the discovery ("Eine bisher unbekannte Version des ersten Teiles der Apostellehre" in "Texte u. Untersuchungen", XIII, I, 1805), and U. Benigni, who, three years later, quite independently from Iselin and Heusler, had reached the same conclusions [Didache Coptica: 'Duarum viarum' recensio Coptica monastica per arabicam versionem superstes, 2d ed., Rome, 1899 (Reprint from "Bessarione", 1898)].

(2) The so-called Apostolic Church Ordinance, consisting of thirty canons, and extant both in Bohairic and in Sahidic. The former text was published and translated into English by H. Tattam (The Apostolical Constitutions or Canons of the Apostles, London, 1848, pp. 1-30), and re-translated into Greek by P. Bötticher (later P. de Lagarde) in Chr. C. Bunsen's "Analecta Ante-Nicæna" (London, 1864, II, 451-460); the latter text was edited, without translation, both by P. de Lagarde, in his "Ægyptiaca" (Göttingen, 1883, pp. 239-248, Canons 0-30), and U. Bouriant, in "Les Canons Apostoliques de Clément de Rome; traduction en dialecte thébain d'après un manuscrit de la bibliothèque du Patriarche Jacobite du Caire" [in "Recueil de travaux relatifs à la philologie et à l'archéologie égyptienne et assyrienne", V (1884), pp. 202-206].

(3) The Egyptian Church Ordinance, consisting of

thirty-two canons and extant, likewise, both in Bohairic and in Sahidic. The Bohairic was published and translated into English by H. Tattam (op. cit., pp. 31-92), and re-translated into Greek by P. Bötticher (in Bunsen's "Analecta", pp. 461-477). The Sahidic was published by de Lagarde, "Egyptiaca" (pp. 248-266, can. 31–62) and Bouriant (op. et loc. cit., pp. 206-216). A translation into German by G. Steindorff, from the edition of de Lagarde, is found in Achelis, "Die Kanones Hippolyti" (Leipzig, 1891, in "Texte u. Untersuchungen", VI, 4, pp. 39 sqq.).

(4) An epitomized recension of sections 1-46 of the Eighth Book of the Apostolic Constitutions; also both in Bohairic (published and translated into English by H. Tattam, op. cit., pp. 93–172) and in Sahidic (published by de Lagarde, "Egyptiaca pp. 266-291, canons 63-78, and Bouriant, op. cit., VI, pp. 97-109; examined and translated into German from the Lagarde edition, by Leipoldt, "Saïdische Auszüge", etc., in "Texte u. Untersuchungen", new series, I b, Leipzig, 1894). According to Leipoldt (op. cit., pp. 6-9), this abstract, in which the liturgical sections are either curtailed or entirely omitted, has much in common with the "Constitutiones per Hippolytum" not only in the choice of the selection, as already shown by Achelis, but also in point of style; the Coptic document is beyond doubt of Egyptian origin. Besides the above Bohairic and Sahidic texts, there is a fragment (de Lagarde, can. 72-78, 24) of another Sahidic text which, according to Leipoldt (who first published it and translated it into German, op. cit.), belongs to an older recension. The text published by de Lagarde and Bouriant is derived from an older recension, with corrections from the Greek Apostolic Constitutions as they were when the "Constitutiones per Hippolytum were taken from them. On this theory of Leipoldt's, however, see Funk, "Das achte Buch der apostolischen Konstitutionen in der Koptischen Ueberlieferung" in "Theologische Quartalschrift", 1904, pp. 429-447).

"

The above three documents, (2), (3), (4), form one collection of 78 canons, under the following title: "These are the Canons of our holy Fathers the Apostles of Our Lord Jesus Christ, which they established in the Churches". As a whole they are known, since de Lagarde's edition, as "Canones Ecclesiastici". The Bohairic manuscript (Berlin, or. 4o 519) used by Tattam was translated, and the Sahidic one (library of the Jacobite Coptic patriarch) used by Bouriant was copied on the manuscript (British Museum or. 1320 dated A. D. 1006) reproduced by de Lagarde. Bouriant's edition is faulty. A complete edition of the Canones Ecclesiastici and Canons of the Apostles (see below), with the Ethiopic and Arabic parallel texts and an English translation, is due to G. Horner (The Statutes of the Apostles or Canones Ecclesiastici, London, 1904). The author gives variant readings from several manuscripts for each version, and in a long introduction he examines the mutual relationships of the various texts.

(5) Canones Apostolorum.-A recension of Book VIII, 47, of the Apostolic Constitutions entitled: "The Canons of the Church which the Apostles gave through Clêmês [Clement]". These canons are usually called Canones Apostolorum, with de Lagarde, by whom a Sahidic recension was first published (op. cit., pp. 201-238; published also by Bouriant, op. cit., VI, pp. 109-115). This recension contains 71 canons. A Bohairic recension of 85 canons, as in the Greek, was published and translated into English by H. Tattam (op. cit., pp. 173-214); published also by de Lagarde along with the Sahidic text (op. et loc. cit.).

(6) Canones Hippolyti.-A Sahidic fragment of the Paris collection (B. N. Copte 129 14 ff. 71-78) contains a series of canons under the title of "Canons of the Church which Hippolytus, Bishop of Rome, wrote", So far as the present writer knows, these

canons have not yet been the object of a critical study; nor does it seem that they were ever published.

(7) The Canons of Athanasius, or rather the Coptic writing which underlies the Copto-Arabic collection of 107 canons bearing that name, are undoubtedly one of the oldest collections of church regulations and very likely rightly attributed by the tradition to St. Athanasius of Alexandria, and, in that case, perhaps to be identified with the "Commandments of Christ" which the Chronicle of John of Nikiu attributes to this Father of the Church and the “Canons of Apa Athanasius" mentioned in the catalogue of the library of a Theban monastery, which catalogue dates from about A. D. 600. The Sahidic text, unfortunately not complete, was published and translated (along with the Arabic text by Riedel) by Crum from a British Museum papyrus (sixth or seventh century) and two fragments of a manuscript on parchment (tenth century) preserved in the Borgian Collection (Naples) and the Rainer collection (Vienna), in Riedel and Crum's "Canons of Athanasius of Alexandria", London, 1904. To this work we are indebted for the information contained in this brief notice. Although this interesting document is a pure Egyptian production, there is but little doubt that it was originally written in Greek.

(8) The Canons of St. Basil, preserved in a Turin papyrus broken into many hopelessly disconnected fragments, which Fr. Rossi published and translated although he could not determine to what writing they belonged (I Papiri Copti del Museo Egizio di Torino, II, fasc. IV). Of late those fragments were identified by Crum, who, despairing of establishing their original order, arranged them for convenience according to the Arabic recension published by Riedel (Die Kirchenrechtsquellen des Patriarchats Alexandrien, Leipzig, 1900, p. 231) and translated them into English ["Coptic Version of the Canons of St. Basil" in "Proceedings of the Society of Biblical Archæology", XXVI (1904), pp. 81-92].

History.-Among the historical productions of Coptic literature, none of which can be highly commended, we shall mention:

(1) An Ecclesiastical History in twelve books, extending from a period we cannot determine, to the re-establishment of Timothy Elurus as patriarch of Egypt. If we suppose that in this, as often in similar works, the author continued his narrative until his own times, it would seem almost certain that he wrote it in Greek. At all events the prominence given to the affairs of the Church of Alexandria shows him an Egyptian, as from his tone it is clear that he professed Monophysitism. Like so many other Coptic literary productions, the Ecclesiastical History reached us in the shape of fragments only. They are all in Sahidic, and once belonged to two different copies of the same work, or perhaps to two copies of two works very similar in scope and method. Both copies (or works) contain a number of passages translated (more frequently paraphrased, sometimes abridged) from the "Ecclesiastical History" of Eusebius. On the other side the Coptic work was heavily laid under contribution by Severus of Ashmunein in his "History of the Patriarchs of Alexandria". Some of the fragments were published by Zoega in "Catalogus Codicum Copticorum", with a Latin translation, some by O. v. Lemm, "Koptische Fragmente zur Patriarchengeschichte Alexandriens" ("Mémoires de l'Acad. Imp. de S. Pétersb.", VII sér., XXXVI, 11, St. Petersburg, 1888; and "Bulletin de l'Acad. Imp. de S. Pétersb.", 1896, IV, p. 237, in both cases with German translation; the others by Crum, “Eusebius and Coptic Church Histories" in "Proceedings of the Soc. of Bibl. Archæology", XXIV, 1902, with English translation).

(2) The Acts and Canons of the Council of Nicæa, preserved in Sahidic fragments in the Turin and Borgian collections. They have been published, trans

lated into French, and discussed at length by E. Revillout, "Le Concile de Nicée d'après les textes coptes et les diverses collections canoniques, I, textes, traductions et dissertation critique", Paris, 1881 (Journal Asiatique, 1873-75); vol. II, "Dissertation critique (suite et fin)", Paris, 1899. The author believes in the genuineness of this collection; see, however, the two excellent reviews of Vol. II by Batiffol (Revue de l'histoire des religions, XII, 1900, pp. 248-252) and Duchesne (Bulletin critique, 1900, I, pp. 330–335).

(3) The Acts of the Council of Ephesus, of which we have considerable fragments of a Sahidic text in the Borgian and Paris collections. The fragments of the former collection were published by Zoega, "Catalogus", pp. 272–280, with a Latin translation; those of the latter collection by Bouriant, "Actes du concile d'Ephèse: texte Copte publié et traduit" ("Mémoires publiés par la Mission archéol. française au Caire", VIII, Paris, 1892). The Paris fragments have also been translated into German and thoroughly discussed by Kraaz, with the help of C. Schmidt, "Koptische Acten zum Ephesinischer Konzil vom Jahre 431" (Texte u. Untersuchungen, new series, XI, 2, Leipzig, 1904). Kraaz thinks that this recension is the work of an Egyptian and, in substance, a good representative of the Greek documents already known These fragments contain, however, additional infor mation not entirely devoid of historical value. (4) The so-called "Memoirs of Dioscurus", a Monophysitical counterpart of the Acts of the Council of Chalcedon. It is in the shape of a Bohairic panegyric of Macarius, Bishop of Tkhôu, delivered by Dioscurus during his exile at Gangræ in presence of the Egyptian delegates who had come to announce to him the deatn of Macarius. The publication of that curious document with French translation and commentary was begun by Revillout under the title of "Récits de Dioscore exilé à Gangres sur le concile de Chalcédoine" (Revue Egyptologique, I, pp. 187-189, and II, pp. 21-25, Paris, 1880, 1882), published and translated into French by E. Amélineau, "Monuments pour servir" (Mémoires publiés, etc., IV, Paris, 1888), pp. 92-164. As against Revillout, Amélineau asserts the spuriousness of these Acts. Almost immediately after the latter's publication, Krall published and translated some Sahidic fragments which exhibited a better recension of the same document, and show that in this, as in other cases, the Bohairic text was translated from the Sahidic. In disagreement with Amélineau, Krall thinks it more probable that the Memoirs of Dioscurus were originally written in Greek, and sees no reason to doubt their genuineness ("Koptische Beiträge zur ägyptischen Kirchengeschichte" in "Mittheilungen aus der Sammlung der Papyrus Erzherzog Rainer" IV, p. 67, Vienna, 1888). In 1903 Crum published copies by A. des Rivières of ten leaves of a papyrus codex, once a part of the Harris collection, now lost. Three of those leaves belonged to the panegyric of Macarius, while the others were part of a life of Dioscurus, of which a Syriac recension was published by Nau ("Histoire de Dioscore, patriarche d'Alexandrie écrite par son disciple Théophiste" in "Journal Asiatique", Série X, t. I, pp. 5-108, 241310). Nau thinks that the Syriac and Coptic recensions of the life are independent of each other, which points to a Greek original for that document and probably also for the panegyric (Notes sur quelques fragments coptes relatifs à Dioscore, ibid., t. II, pp. 181-4).

(5) A correspondence in Bohairic between Peter Mongus, Patriarch of Alexandria, and Acacius, Patriarch of Constantinople. It includes the Henoticon which Zeno issued at the suggestion of Acacius It was published in a French translation by E. Revillout, "Le premier schisme de Constantinople" [Revue des questions historiques, XXII (1877), Paris, pp. 83134], and by Amélineau, “Lettres de Pierre Monge et