The Canons of Athanasius of Alexandria (Arabic and Coptic Versions, tr. Riedel & Crum, 1904) — page 3 — Canons of Athanasius

from them. 6 Lit. this layman. 29 Deut. XXIV. 21. % Lu. XII. 19. $1 Jb, 20. 32 Mat. XX. 15. a witness for them, so shalt thou be for him asa scripture of God, wherein men read the ordinances of life, and thy conduct shall be for an admonition unto them, whereby all are admo- nished unto good works, that good works may in silence be shown and thou be preached unto others.

(§ 71).c If any one of the sonsd of the priests be found to study books of magic, he shall be estranged from the church of Christ and his father shall be put forth, until he deliver his son unto the powers without; that every one may know that he hath no part with his son in his sin.

(§ 72).¢° This is the penance of the magician, if penance he will do. First he shall burn all his books and remain three years fasting daily until even, in the sight of trust- worthy people who may bear witness of him that he hath fulfilled the fast zealously. Thereafter shall he be given of the mysteries, if the manner of his penance become greater, so that all are well inclined toward him; so hath he done penance.

(§ 73).4°% Fortune-tellersd or conjurers or enchanters, when they do penance, shall fast a year ere they receive of the holy & mysteries.

(§ 74).2 An adultress, °° when she doth penance, shall shear off her hair and shall be arrayed in mourning gar- ments and fast forty days and thereafter shall receive of the mysteries. But if she be found in adultery a second time,

c R. Contents: Of children of the priests that are found reading in magic (books). @R.>ofthesons. g R. Contents: Of the penance of the magician.

h R. Contents: Of such as talk of hours and concerning conjurers and others.

6 Lit. Men of hours. kM.>.

ZR. Contents: Of the penance of an adultress when she doeth penance.

she shall be put forth, as at first, and shall not receive of the holy mysteries.

(§ 75).0 If it be found that the son of a priest hath gone to the theatre, the priest shall be put forth a week, because that he hath not trained up his son aright. For Eli the priest, and he a holy man, when but little blameworthy was found in him, because that he had not rightly taught his sons according to God’s will, was not saved from destruction but died, he and they, in the one day and were destroyed with a miserable death. °°

(§ 76).7? None that despiseth the altar shall die a happy death. I beseech you therefore, my brethren, that ye keep the ordinances of the holy place; for to draw nigh unto the holy place is exceeding fearful. It is written, ‘Our God is a consuming fire’. But our God is not like unto the fire of this world, my beloved, but even this hath the Holy Ghost taught us, that he is like a fire whereon a worm is laid; it cannot but be burned. So also are the sinners which would cleave unto God, yet remain still in their sins; they shall be destroyed even as the worm which the flame devoureth.

(§ 77).v' Wherefore fear the altar and honour it, that it be not approached with small reverence, but in purity and fear. For the altar is a spirit and not animal, as I have formerly told you; © and every soul which draweth nigh it while yet in impurity shall pray for purity: this is their purity. |

(§ 78). And concerning the holy mysteries, the body of Christ and His blood, they shall not let aught thereof remain

o R. Contents: Of them of the priests’ children that are found in the theatre.

r R. Contents: Of such as despise the holy altar.

v R. Contents: Of the honour of the sanctuary (haika/) and its beauty and its respect. z R. Contents: Of the holy mysteries.

over from evening to the morning, but shall do with it what- soever they will. The holy altar having been prepared and so long as the holy mysteries are thereon, ere he hath raised it up,’ the readers shall not be silent before it, but shall sing in the word of God or shall repeat of the Psalms; for it is written, ‘I have set watchers upon the walls of Jeru- salem, night and day, which are not silent at any time from putting the Lord in remembrance’. And because it is His body and blood, so shall they not leave praising Him, un- til the time when the place is cleansed.

(§ 79).¢ Wherefore he shall be burned with unquenchable fire. 43 For albeit the door is there, so that (a man) may enter freely into the yard, yet hath it befallen that one hath climbed over the wall like a thief. So is it with him whose wife dieth and who committeth fornication secretly. Better far were it for him that he humble himself before all men and make known his weakness and that he perish not like a hypocrite.

(§ 80(. 744 As for the sick which are in the holy place, if they have wherewithal to live, they shall not be a burden upon the church. But if they be poor, the steward of the church shall care for them which sleep therein like his children; he shall watch over them as it were the vessels ‘of the church, knowing that God shall enquire of him con- cerning them more than concerning the holy vessels; for they are «His smaee and lWkeness, and) for “their: sake

g R. Contents: Of him whose wife dieth and who committeth fornication secretly. ZR. Contents: Of the sick which are in the church.

43 Here we have, apparently, a collection of additional clauses: the first belonging to the end of § 76, the following to the end of § 43.

44 §§ 80, 81 seem to belong to § 62.

45 Cf. Can. Hippol. 25 (ARQ. 216). Hippolytus would appear to be the later, 20 Gene 1 27,

ZR. Contents: Of the sick which are in the church. 43 Here we have, apparently, a collection of additional clauses: the first belonging to the end of § 76, the following to the end of § 43. 44 §§ 80, 81 seem to belong to § 62. 45 Cf. Can. Hippol. 25 (ARQ. 216). Hippolytus would appear to be the later, 20 Gene 1 27,

He became man, that He might save and deliver them, especially when they dwell with Him in His house that He may heal them. Likewise unto others also, when they need cure and sustenance, shall he give in compassion, rejoicing at their healing. And thou knowest, O steward, that mankind are His beloved; do good therefore unto them, according as thou canst, and especially unto the sick

(§ 81). vo and strangers. If thou have not aught that they need for their sustenance, go unto the bishop or to the chief steward and they shall give thee for them that whereof thou hast need. For the glory of the city is the church and the church doeth all these things. Her name hath filled the whole earth, yea and the heaven, because she hath walked according to the pleasure of Christ s, her bride- groom, who spared not His own soul, but gave it for His sheep. " (§ 82(. 70 Whatso remaineth over for the bishop of the first-fruits and the tithes in the church, beyond the portions of the priests and the sick, he shall take the remainder every year and give it unto the poor, that nought of that which he hath over may remain with him. For God saith, 50 ‘Give to him that asketh thee’.

(§ 83). «wa Not the laity alone doth it behove to give tithes, but the priests also must give tithes, from the bishop to the door-keeper. For He saith in Nahum the prophet, ! 20 Judah,

keep thy feasts and thy months’. And David the prophet

no M. >. R. Contents: Of the welcoming of strangers.

s M. her bridegroom, Christ.

uv M. §. 81. R. Contents: That what remaineth over to the bishop, that shall he give unto the poor.

wx M. §. 82. R. Contents: Of such as give tithes and first-fruits among the priests and the laity.

47 V. §. 61 end, note 7. 568 Rom, &, 18, 49 Joh. X. 11. © Mt. V. 42. 51 Nah. J. 15 (Il. 1).

Rf. 114a

R f. 1144

saith also, 52 ‘Ask diligently y of the Lord your God. 0 all that ask of Him, let them bring Him offerings’ z, that is to say, the servants of the holy altar.

47 V. §. 61 end, note 7. 568 Rom, &, 18, 49 Joh. X. 11. © Mt. V. 42. 51 Nah. J. 15 (Il. 1). Rf. 114a

R f. 1144

saith also, 52 ‘Ask diligently y of the Lord your God. 0 all that ask of Him, let them bring Him offerings’ z, that is to say, the servants of the holy altar.

(§ 84).a6 The Lord hath need of no man, but He would that we should seek Him. He is bound to nought, yet bindeth He himself to us. What then shall we do with that which we have, if we make not God a sharer in what we have? And if there be one poor like Elias’ 55 widow or sick like the lame man which received alms, he shall be held 5 one that maketh offering for himself unto God. And be that which he offereth small, yet shall it be a remembrance of himself. For not he only is remembered that giveth gold to the sanctuary, but he that giveth an earthen cup or bread or a little wine or a water-vessel or that filleth the water tank as a gift; >> the same shall God remember as him that giveth according to his means much riches.

(§ 85). 42 For if the son of a rich man hath died and if his father give on his account much riches, or again if he make unto the Lord’s house# many vows for the salvation of the soul of his son, verily God shall accept them of him and shall save him from his sins, by reason of his com- passion toward the poor. For Solomon saith, °° ‘The ransom of a man’s soul is through his riches’.

(§ 86). #2 Likewise Reuben, after that he had been cast out from Jacob’s his father’s blessing, because of the great sin that he had committed when he lay with his father’s

y M. > diligently. z M. and bring Him offerings.

ab M. 5. 83. R. Contents: That almsgiving is incumbent upon every man.

hi M. §. 84. R. Contents: Of the alms and offerings for him that is dead.

k M. to the house to the Lord.

mn M. § 85. R. Contents: Of the offerings for the dead according to a testimony from the Old (Testament).

52 > Ps. CV. 4. 53 1 Kings XVII. Io. 2ه‎ 0112 $5 Mt. X. 42. 56 Prov, XIII. 8.

5. 83. R. Contents: That almsgiving is incumbent upon every man. hi M. §. 84. R. Contents: Of the alms and offerings for him that is dead. k M. to the house to the Lord. mn M. § 85. R. Contents: Of the offerings for the dead according to a testimony from the Old (Testament). 52 > Ps. CV. 4. 53 1 Kings XVII. Io. 2ه‎ 0112 $5 Mt. X. 42. 56 Prov, XIII. 8.

concubine, 55 we have found that after his death Moses did save his soul and raise it up from destruction, saying, °° ‘Let Reuben live and not die.’ (These words,) ‘Let him live and not die’ were spoken concerning Reuben because that he, when he died, because of his father’s curse was not received into the light neither into the darkness. Neither did God receive him because of his father’s curse nor could Satan receive him because of his holy descent; for he was the chief of the twelve tribes of Israel. But God set him under the judgment of the judge that was to come, which is Moses. For when Moses arose, through God became he chief, like as He gave unto Peter to be the chief of the church. And as unto him it was said, 5° ‘Whatsoever thou hast bound on earth shall be bound in heaven and whatsoever thou hast loosed on earth shall be loosed in heaven’; so also did Moses, when he loosed the curse # that was on Reuben, whereof there was no forgiveness, because that the latter law was not yet given. And for this did Moses appoint the law, saying, °° ‘Whoso lieth with his father’s wife shall die the death.’ These things have we said (for a testimony) that the living hath power to save thems that are dead from their sins s, as Paul the apostle ¢ saith, °' ‘If the dead are not raised, wherefore are ye baptized for them?’ If they were baptized for the dead for the salvation of their bodies, let them give also because of them, for the salvation of their souls. But haply one will say, ‘I am poor. If the rich be able to give on behalf of his son, let him save his soul ; but I, being poor, am not able to do this’. But unto him

1 say, If the news of death had not saddened the heart

pf M. because of the curse. ss M, the sins of the dead. ¢ M. > the apostle.

81 Gen. XLIX. 4. 88 Deut. XXXIII. 6, 89 Mt. XVI. 19. 60 Levy, XX. 11, 61 1 Cor, XV. 29.

Rf. 115d

But unto him

1 say, If the news of death had not saddened the heart

pf M. because of the curse. ss M, the sins of the dead. ¢ M. > the apostle. 81 Gen. XLIX. 4. 88 Deut. XXXIII. 6, 89 Mt. XVI. 19. 60 Levy, XX. 11, 61 1 Cor, XV. 29. Rf. 115d

of this rich man which did this, why divided he his riches for his son’s sake that was dead? For the death of his son that was dear unto him, was for him as a wise teacher, that he should learn the will of God; and now he gave unto the poor, (whereas) while his son was alive he learned it not, neither gave he thus. Wherefore these things are not thus needful to salvation; for salvation lay not in the multitude of pos- sessions, but in the pious thoughts which he had concerning his son. And thou, if thou art poor and wouldest save the soul of (one) that is dead, have thyself thus pious thoughts and thou shalt save thy soul and the soul of the dead. For forgiveness lieth not in the multitude of riches but rather it is in good deeds. Thou art not able to give unto the poor, but thou art able to be a man of God in the church. For many do minister at the graves of their children in ignorance. If thou be not able toe nourish the poor, yet canst thou e observe the church’s sacraments and make petition for thyself and thy son. If thou lovest him, do this; for the rich man gave all this for his son because he loved him. So do thou offer unto God thy petition for thy son; for in truth thou canst save his soul alive. For God desireth 7 that thou shouldst be wise more than vessels of gold and silver. If it be but an earthen vessel which thou, according to thy power, dost give, or/ even by promise alone /, so shalt thou gain thy soul by the promise which thou hast given, according to thy power, and shalt gain the soul which thou lovest. For God looketh upon the nature (of man) and looketh not upon the multitude of possessions. For the Lord Almighty ° saith, °? ‘The gold is mine and the silver is mine’. Wherefore Moses bade ؟‎ the levitical priests that they also

R. > (homoeoteleuton). 2 M. + of thee.‏ هم Tlavroxparap. 63 Hag. II. 8.‏ 62

64 Num. XVIII. 26. This passage follows upon §. 83.

For God looketh upon the nature (of man) and looketh not upon the multitude of possessions. For the Lord Almighty ° saith, °? ‘The gold is mine and the silver is mine’. Wherefore Moses bade ؟‎ the levitical priests that they also

R. > (homoeoteleuton). 2 M. + of thee. ‏ هم Tlavroxparap. 63 Hag. II. 8. ‏ 62

64 Num. XVIII. 26. This passage follows upon §. 83.

should give the first-fruits and the tithes of the first-fruits 0 and tithes which they had taken of the people; and that they should give them as a redemption for their souls, as He said unto Aaron," ‘Give first thy gift and offer the offering for thyself and for them of thy household and afterward offer an offering for the people for their sins’. For God gave priests unto the people, that they should for- give men’s sinss. Yet are they likewise men, clothed with flesh, and they must needs bring offerings for their sins. For he saith in Isaiah the prophet, °° ‘If ye have made offering for your sins, your souls shall see great length of life, in the age whereof is no end’. But Paul saith, ؟؟‎ ‘There remaineth no more sacrifice for sins’, (whereby) he meaneth the great sins which are deserving of death, such as those who oppress the poor and compel them to pay that they have not.

(§ 87).2 Those that oppress the poor and compel them to pay that they have not and that afterward say, ‘We will give clothing unto the poor which be naked, that God may forgive us’, and those that, having but ceased from despoiling the bodies of many poor, (then) say, ‘We will build churches and will give offerings’; yet is that which they give and offer found (to be) from the goods of the poor; such have no offering for their sins.° Rather God would that the goods of the poor should be given unto them, more than that they should be given unto the churches or that there should be built many altars. God seeketh occasion of us that we may be saved and hath not need of offerings. For David saith, in the Paralipomena of the Kings, °° ‘Give I

o M. and the tithes of the tithes which. phe. s M. the sins of the penitent. x R. for the great sins which are. z R. Contents: Of them that oppress the poor.

R f. 1162

R f. 1168

not unto Thee of Thine own? Of a truth all things which are are His’. Wherefore He would not that any one of alld His creatures should perish.

and the tithes of the tithes which. phe. s M. the sins of the penitent. x R. for the great sins which are. z R. Contents: Of them that oppress the poor. R f. 1162

R f. 1168

not unto Thee of Thine own? Of a truth all things which are are His’. Wherefore He would not that any one of alld His creatures should perish.

(§ 88).e¢ And thou, O priest, hast received the office of the Son of God upon earth. ' Have a care therefore whose sins thou retainest '' and whose thou dost forgive; for thou bringest their offerings before God. If they know not that they are praying to God, why give they them unto thee: But God hath set thee as mediator between Him and men. Fear therefore, lest the Lord bring upon thee His wrath like Gehazi, which went forth from before the face of Elisha, as he cursed him, white of skin; for he had taken of the presents that were brought in God’s name. Wherefore he was slain and all his seed with him. ”

(§ 8g).7 But thou, O steward, that receivest all such offerings as are over and above from all the churches, conceal thou nought from the bishop; neither shall the bishop set aught aside for himself. But the treasure-houses of the Lord shall be under the steward and the seals under the bishop. For thus shall it be with the treasury of the house of the Lord; and it shall be under the seal of the bishop and the arch- priest and the steward, that the steward open not the doorg without the bishop nor the bishop without the steward, the arch-priest also being present. And the treasuries of the house of the Lord ye must needs keep filled, because of the scarcity that may befall the whole city and its district or any other scarcity whatsoever. And the church and they that distribute alms shall suffice for the provision (of food).

ah. >.

e R. Contents: Of them of whom the priest receiveth offerings.

m R. Contents: That the words are joined together in the two chapters. 2 i

1% Cf. Joh. XX. 21, Mat. IX. 6. MU Joh. XX. 23. 72 2 Kings V. 27.

And the church and they that distribute alms shall suffice for the provision (of food). ah. >. e R. Contents: Of them of whom the priest receiveth offerings. m R. Contents: That the words are joined together in the two chapters. 2 i

1% Cf. Joh. XX. 21, Mat. IX. 6. MU Joh. XX. 23. 72 2 Kings V. 27.

For this did Jehoiada, the wise priest, the chief-priest of Israel.‘ In the days of king Joash he took the ark of the Lord as it were a chest and bored its lid through and sealed it with the king’s seal and set it in the temple‘ and therein he laid the things vowed, until it was filled. And when it was full they opened it together and the gold which they found they gave to the carpenters and the builders for the building of the house of God. And this is the thing that befell in those times. And in the time of Hezekiah, the righteous king, and of Isaiah, the prophet, they took all the gold which they found in the treasuries of the house of the Lord and sent it as a present unto the king of Mosul, lest he should come upon them and root them out.‘ And (thus) did they make ¢ a roof¢ for the people, that the barbarian should not destroy them, and they gave money for them. But when the heart of king Sennacherib grew big, then fell he and all his host with him. 1!" So is this an example unto us also, that all bishops may keep what of the alms remaineth over in the Lord’s treasury, against (a time of) scarcity. Yet shall not the alms-giving for the poor be diminished for the reason that ‘We will leave something in the treasury of the Lord’. But if in just management aught hath remained over, let it be kept safe on behalf of an old church and let them readily use it to that end. But for the poor shall be taken yet the more thought. For he that gathereth much gold hath not so great honour before God as he that hath a care for His image and likeness 2.

(§ g0O).@ Which now is the more honorable and revered, Peter the greatest of the Apostles, or Judas the betrayer, unto whom the Lord gave the (money-)chest? And He gave

4 M. cause pity. z R. > and likeness. a R. Contents: Of the steward with whom is the store-house.

13 2 Chr. XXIV. 4 ff. 14 2 Kings XII. 9. 15 2 Kings XVIII. 15. 16 Is, XXXVII. 36.

(§ g0O). @ Which now is the more honorable and revered, Peter the greatest of the Apostles, or Judas the betrayer, unto whom the Lord gave the (money-)chest? And He gave

4 M. cause pity. z R. > and likeness. a R. Contents: Of the steward with whom is the store-house. 13 2 Chr. XXIV. 4 ff. 14 2 Kings XII. 9. 15 2 Kings XVIII. 15. 16 Is, XXXVII. 36.

it not unto Peter, because that the chest was no great thing, 18106 that He should give it unto him; but unto him gave He the keys of the kingdom of heaven. Wherefore let not him that holdeth the chest of Jesus be proud of heart, as if it were a great matter, above all. But let him keep himself from the theft of Judas, that stole from his master all that was cast into the chest and became, by reason of his theft, the betrayer of the Saviour. May it not befall thee, O steward, to take from thence what thou wouldest, because thou hast been entrusted therewith, and to die even as this Judas, which deemed the Saviour knew not of his theft. If thou knowest that He trieth the heart and the reins, know also that His hand is with thee, that theft bemuse thee not and thou fall (being) in salvation, ‘ like that miserable one of whom He testified, saying, 18 ‘Woe unto that man. Better were it for him if he had not been born’. Keep yourselves from all theft, especially from off the altar, knowing that that is the place whereon the Lord standeth. 1" Have a care lest any one cause himself to err, saying, ‘God is longsuffering and if He see me steal aught, yet will He not do aught unto me’, Remember what befell Belshazzar, king of the Chaldeans, when he did eat and drink from the vessels of gold that belonged unto the house of the Lord, ° and how he beheld the palm of a hand which wrote upon the wall his condemnation before his eyes, and see how he perished in that same hour. And those that wickedly steal and those that spoil the vessels of the Lord, the same prepare them- selves unto destruction. I know of a marvel which befell in my days, when I was a youth, in the church. A thief entered the church and stole from among the vessels. And

R. plur., M. sing.‏ ي J. e. fall from the state of salvation wherein thou art (cf. Hebr. VI. 4—6).‏ 11

But perhaps read ‘fall from’. 18 Mt. XXVI. 24. 7 Amos. IX. I. 80 Dan. V. 3.

I know of a marvel which befell in my days, when I was a youth, in the church. A thief entered the church and stole from among the vessels. And

R. plur. , M. sing. ‏ ي J. e. fall from the state of salvation wherein thou art (cf. Hebr. VI. 4—6). ‏ 11

But perhaps read ‘fall from’. 18 Mt. XXVI. 24. 7 Amos. IX. I. 80 Dan. V. 3.

he could not flee, 7 because the divine providence hindered him; and they drove him forth from the holy place. But instead of fleeing, he, as they tell, continued fighting with the priests, since the guardian had not laid hold upon him. And still went he not forth but rather remained, smiting them and being smitten, if perchance he might be able to take the vessels. And while he was yet embroiled with them, the officers came upon him and laid hold of him and de- livered him unto the authority, because that he had ventured and entered in unto the holy vessels. But we, O my brethren, let us keep ourselves from all such wickedness.

(§ g1).g And as for the feasts of the martyrs, they like- wise shall be thus observed, with much care and in great order, assemblies being made thereat and the whole night spent in Psalm-singing and prayers and holy readings.

(§ g2).s As for monks, there shall none of the monks or nuns go to any of the martyrza, that isa the places of the martyrs ', or to places of enjoyment, there to relax them- selves. But in every monastery of virgins, its nuns shall remain, on the nights of the martyrs (feasts), in their mon- astery, as if gathered at the placed of the martyrs, praying; and when it is the hour of dd the offering, they shall exhort them. They shall go unto the church, before the reading of the Psalms, and when they come forth, they shall walk

by twos and their mother before them, and they shall not

/ Mp. fled not. x M. desiring to flee.

R. Contents: Concerning the feasts of the martyrs.‏ ؟

s R. Contents: Of this, that monks may not go to feasts.

81 Cf. Can. Basil. 31 (ARQ. p. 249), 33 (p- 250), Laod. 9, Gangr. 20. Athanasius employs the word paprdpsov in the same sense in Migne, PG. 25, 736D [and in the 43d “/estal Let, (Brit. Mus., Or. 3552) A. 2) he inveighs against those who seek oracles at the martyrs’ tombs. W.E.C.]. Can. 35 of Elvira (306) has the same intention: Placuit prohiberi ne foeminae in coeme- terio pervigilent, co quod saepe, sub obtentu orationis, latenter scelera com- mittunt. For a description of such festivals 2. Leipoldt, Schenute 30.

mi 1170

25, 736D [and in the 43d “/estal Let, (Brit. Mus. , Or. 3552) A. 2) he inveighs against those who seek oracles at the martyrs’ tombs. W. E. C. ]. Can. 35 of Elvira (306) has the same intention: Placuit prohiberi ne foeminae in coeme- terio pervigilent, co quod saepe, sub obtentu orationis, latenter scelera com- mittunt. For a description of such festivals 2. Leipoldt, Schenute 30. mi 1170

talk evil talk. And if the father of any of them will see her, he shall make intercession with the mother of the monastery, and she shall send her with another trustworthy one, so that she may be together with him.? And if any in the church shall err and let drop her hand from herz that holdeth it, they shall requite her with punishment, because that she hath erred in the midst of her people. And they shall walk in quietness. None of the virgins shall eat any day ere the sun do set. And when it is the first day (of the week), after they have taken of the body of Christ and His blood, they shall break the fast. And they shall never eat their fill upon the Sabbath and the first day /, till even be come. And he that would preserve his virginity, let him not fill his belly with bread, neither let him lic; for purity cannot be kept unless by perpetual fasting. And let none of the virgins set aside for himself aught but some poor food and the prescribed raiment. And this same order is for the men and the women, such as desire to be virgins. There shall none of the virgins drink wine at all, neither any of the monks that hold fast unto purity. But if one continent fall upon sickness, he shall drink a little wine. None of them which love virginity shall eat of aught whence blood goeth forth, neither fish. No married woman, being not a nun, shall speak of any worldly matter in the pre- sence of virgins, lest she cause for them doubt. For greater is the honour of virginity and continence in the kingdom of God than the honour of them that are in the world; and zt R. him. 7M. on the first day and on the Sabbath.

82 Cf. Griitzmacher, Pachomius 100.

83 On Saturday and Sunday as holidays cf. Leipoldt, Schenwte 132, Anm. 2.

virgins are greater and more honorable than they which be in the world.

(§ 93). 5s And as for the laity, they likewise are the child- ren of the church, whom Christ gat Him with His precious blood. They must honour the priests with all honour, for the apostle said unto the people,® ‘Ye are the body of Christ and His members’. So walk worthy of Christ and observe these things, O my beloved. None of the priests or the Christians shall be neglectful of the sacraments on the Sabbath and Sunday.' After that they have let the congregation (/z¢. the liturgy) go, each of thems may take thought for the work of his hands. It is not lawful for any of the faithful to enterw a drinking place ", especially when there is a woman there; and no man shall enter a filthy w place of whores.

(§ Q4).4 When a youth is fit for marriage and his parents marry him not with a woman, but rather grieve his heart, if such an one fall into sin, the judgment cometh upon them. But if he have patience, he shall receive a great reward. And as for them which say, ‘We will not take unto our son a wife until we find one richer than we’, let them know this, that if they be careless concerning him, he shall fall into great poverty, whence to come out is hard. It is needful for them to guard his virginity, even as (that of) a virgin daughter, that he may live many years and grow old. For they which lose their virginity without the knowledge

of their parents shall fall upon shortness of life. Guard your

s R. Contents: Of the laity, that they likewise are children of the church.

iM. > of them.

wz M. None of the f. may enter. w M., for filthy (ends) a place.

x R. Contents: That whoso hath a son fit for marriage, he must needs marry him.

85 So the text; but the original meaning must be: the priests must honour them. 6م‎ 1 Cor. XII. 27. 81 Cf. Leipoldt, /.c. 132. 8ia Cf. Can. Apost. 54, Laod. 24.

R f. 118d

children with all care, but be not over-tender with your daughters. For he that traineth up his children in abstinence /, from him doth God accept the children as it were virginity. For He hath said, °° ‘A woman is saved by her child- bearing, if they be stedfast in the faith and in purity’. And Micah saith, ’ ‘I shall give the fruit of the body for my sin’ .ل‎ And if any have sinned since his youth, he becometh purified through teaching his childrenz, if he zz train them up in the fear of God.

For He hath said, °° ‘A woman is saved by her child- bearing, if they be stedfast in the faith and in purity’. And Micah saith, ’ ‘I shall give the fruit of the body for my sin’ . ل‎ And if any have sinned since his youth, he becometh purified through teaching his childrenz, if he zz train them up in the fear of God.

(§ 95).0 O children, obey your parents® in all godly (zt. of the Lord) behaviour, for they have been at trouble on your account and have set for you a hope in the life to come. Firstly, all Christian children shall give thanks unto their parents that they have begotten them a second time in the baptism of the faith and that they have received of their parents knowledge to worship God. And this is (cause) sufficient wherefore they should have thanks, that they have begotten them in the faith; whereas we may see many un- believers in the world which grow old and die and have not known God that created them. But ye, O Christian children, bless ye your parents, for they have given unto you salvation, as David did boast, saying, "! ‘Thou art my God since I was in my mother’s womb’, teaching us thereby of the benefit which our parents gave us when they begat us, that we might serve the most high g God in pure faith.

(§ g6).s And ye likewise ¢, O parents, anger not your children, but train them up in the behaviour and holiness

z R. > his children. mn KR. and traineth.

o R. Contents: Of the obedience of children unto their parents.

g Mv. >.

s R. Contents: Of the care of parents for their children and the ordering of them. ¢M. >.

88 y Tim. Il. 15. 59 011 2 ae D

90 Eph. VI. 1, Col. III. 20. 91 Ps, XXII. Io, 92 Eph. VI. 4,

of the Lord. Anger not the bishop that is over you and suffer not your little ones to be unquiet in God’s church, neither over- burden your servants (z.e. deacons) which stand before you. The men shall keep their male children by them in the church, lest they make the word of God of none effect through their crying; and the women likewise shall keep their daughters by them and shall watch them, lest they play in the church and spoil the word of God through the desires of their hearts.

(§ 97).v7 If any woman shall vow to give her daughter unto the Lord, sh2 shall preserve her a pure virgin unto Christ, her living bridegroom, who dieth not.

(§ 97). v7 If any woman shall vow to give her daughter unto the Lord, sh2 shall preserve her a pure virgin unto Christ, her living bridegroom, who dieth not.

(§ 98).y In every house of Christians it is needful that there be a virgin, for the salvation of the whole house is this one virgin. And when wrath cometh upon the whole city, it shall not come upon the house wherein a virgin is. Wherefore shal] all inmates of great houses desire that this fair name may remain to them in their house, as it is said, °° ‘The virgins shal] be brought unto the king’, Christ. And he said alsoz, ‘They bring unto him all their companions and sisters’, them that they love, that they may preserve them unto the Lord. Be watchful of the vow which ye have vowed unto the Lord, that ye may render it unto Him un- spotted. Eat ye and drink nothing doubting; but the virgin shall maintain her fast d each day until even and nought shall she eat whence blood cometh forth at any of the feasts, nay not at the great feast of the Lord. Nor shall she drink wine, lest the lamp of her virginity be extinguished. But she shall prepare for herself as is needful the things wherein is consolation, and of excellent sorts, those which David distributed among the people, at the feast of the v R. Contents: Of her that voweth her daughter unto the Lord.

y R. Contents: Of this, that there must be in every house a virgin.

M. thereafter. 6 R, the virgin’s fast is.

93 Ps, XLV. 14. 94 Zc,

tabernacle, °° which is to say xoaavpiov "°, (that is) cakes of bread and fried cakes and fine flour mixed with fat and honey. For Paul the apostle testifieth to them and كر‎ saith unto them f,°’ ‘It is better they should not eat flesh nor drink wine’; for every one that walketh in abstinence giveth not cause of offence unto his brother neither grieveth in anything the heart of his son. Cry not out, my beloved, in the church, lest the servant ® of the church cry upon you, ‘Be silent’; as the assembly of the Jews which cried Outyand: Wiosescricd upon tiem, ” ‘Be silent and hear; 0 Israel. For Christ, our king, is wise; wherefore hear His word in silence and understanding. See which among your daughters is worthy of holiness; observe the movings of her eyes, whether she be stedfast, without distraction, and whether or no she inclineth toward the vow or whether she inclineth

in the direction of the flesh, and whether or no she love virginity or whether she love the cares of this world. But if she be obedient unto her parents in her desires and choose fasting above eating and drinking, she shall be appointed for the habit (c¢v#ue).' And if not, she shall not be (so) appointed until she be thirty years (old). For Paul saith that he hath power over his virgin daughter, to guard” her: ‘If his heart be assured about her that she will not dishonour him, so let him suffer her to be a virgin. So now whoso vo giveth his daughter in marriage doeth well f and whoso giveth her not shall do better’. Be not over tender with them, but rather smite and blame them, that they may know

95 2 Sam. VI. 19. Cf. the Sa‘idic, ed. Ciasca 191, Bohairic, ed. Lagarde Orientalia 73.

96 KoaAup/c, also in 1 Kings XIV. 3; for the diminutive v. Stephanus.

97 Rom, XIV. 21. Cf. Leipoldt, Schenute 118.

98 = the deacon; cf. § 96: your servants.

99 Deut. XXVII. 9. Cf Const. Apost. II. 57, for the same quotation.

1 The dress and outward conduct of the nun; c/. Migne, PG. 28, 264 و‎ Vansleb 42 ff. 183 ff. 2 rypetv, t Cor. VII. 37 ff.

the solemnity of promises. And at their going to church, suffer them not to walk singly, rather their sister x or their mother shall walk with them, that they may communicate and (so) return unto their houses. On the vigil of every feast shall the whole people stay in the church, with chanting and hymns. Whoso hath a virgin daughter, let him not take her with him unto the church with her people; but he shall go with her unto a virgins’ nunnery ¢ and deliver her unto the mother, who shall teach her the order of the singing- tones w. With them shall she pass the night watching and shall (then) return unto her house.

(§ QQ). نه‎ As for the monasteries of virgins, we have already said unto you? at another time that no one of the virgins shall stay in the church by night but rather in their monasteries. Neither shall they enter into singing houses nor into any of the places of vice, to be used for lust, but shall be kept within their monasteries.

If a rich woman shall desire to remain the night in prayer because of a day of judgement upon her son or her husband, she may do so, lest any soulc¢ should take hurt. Rather let the will of God be done on every side. And the woman shall go, with believing women, to a monastery of virgins and shall remain all the night with

the nuns, while these pray for her and for her household 6

7 M.- brother.

Rather let the will of God be done on every side. And the woman shall go, with believing women, to a monastery of virgins and shall remain all the night with

the nuns, while these pray for her and for her household 6

7 M. - brother.

¢ M.’s reading shows that this=jovy (cf. Amélineau, Géogr. 256—261) [WE e

« This rests on conjecture; the readings of R. and M. give no sense.

w R. Contents: Of the virgins and of who of the believing women shall go unto them,

x The Coptic verb here added without Arabic translation may be for mpouavaifev (For the change xpo-, xaov- cf. von Lemm, AV. Kopt. Stud. XV. p. 50) (W.E.C)] c R. lest the souls.

6 R. house,

Ro f.1 20a

R f. 1202

and for him on whose behalf the day ؟‎ is kept. And when the morning is come, she shall go unto her house, she and those that came ثم‎ with her, and shall do charity unto the widows. And none of the virgins shall suffer loss on her account, but she shall send unto them what is needful after the widows, that the blessing of the Lord may rest upon her whole house, for that she hath cared for the souls of the virgins without offence and hath walked with them in their eating and their abstinence. d

(§ 100).¢ When /f a man goeth to rest (z.e. dieth), they shall not make lamentation for him, as the strange, accursed 8 nations' and especially as those that have not kept their mouths pure from the names of idols. And if the dead were beloved, or an only son, his people shall not despair by reason of grief of heart; but the priests shall chant and read unto them, until the hour when the dead is borne (forth), ” while they each hour pray, that comfort may be given to the sorrow of their hearts, lest sorrow increase upon them and they die. If the dead man be poor, the church shall care for him and if he have no kinsman, the church shall be his heir. On the seventh day of his mourning the priests shall go unto his friends that be in the church and shall visit them.

(§ 101).2 No one of the nuns shall go unto her house for to keep the vigil of a feast, whether dead or alive;

rather the mother and other two old women shall comfort

oR. >|: d M. their abstinence and their eating. e R. Contents: Of such of the believers as go to rest. J M. And when. ge M. despised.

ZR. Contents: Of a nun of whom a kinsman dieth.

6 Viz. the day of judgment (4 Hepa THs Dsxasordvyc); cf. ARQ. 169, 57 also Constit. Apost. VIII, 42 with Cotelier’s comments, Vansleb. Hist, 110 ff. Rohde Psyche? I, 232 11.

1 “Evy. Cf. Synhados, ed. Braun, 174 und 7100. 191 § 15.

8 Cf. KRQ. 191, § 15.

J M. And when. ge M. despised. ZR. Contents: Of a nun of whom a kinsman dieth. 6 Viz. the day of judgment (4 Hepa THs Dsxasordvyc); cf. ARQ. 169, 57 also Constit. Apost. VIII, 42 with Cotelier’s comments, Vansleb. Hist, 110 ff. Rohde Psyche? I, 232 11. 1 “Evy. Cf. Synhados, ed. Braun, 174 und 7100. 191 § 15. 8 Cf. KRQ. 191, § 15.

their women. And if a nun be akin unto him that is dead, be it her brother or her son, she shall not go unto her house to mourn, but (shall abide) in her monastery. But if she would comfort them, she shall go as one of the old women with the mother . When in their house a marriage-feast p or a birthday-feast or a banquet is made, they shall not suffer the virgins to be among them until it be ended,»7 lest the worldlings be made to doubt s.

(§ 102).% As for male virgins and female virgins, they shall not be forbidden their portion of their father’s and mother’s goods; rather there shall be given them wherewithall to live, according to the commandment of God. ' If a virgin dic and have friends, they shall not be forbidden their por- tion; but if she go to rest having no friends, they shall give her goods unto the poor.

(§ 103). Rich women shall not keep by them virgin nuns in the part of servants, as (do those) that send them unto the places of gold workers @ or of dyers, so that their نعم قيوه‎ is despised and they serve in wordly affairs.

5 104).4 If there be a rich believing women and she have no virgin daughter, let her appoint as a virgin one of her maids whom she knoweth to desire virginity and let her rejoice over her above the rest, because that she hath loved

virginity. And she shall not suffer her to go forth into the

r M. until the gd/em is ended. s M. be offended.

wR. Contents: Of the inheritance of male and female virgins from their parents.

x R. Contents: Of virgins, that none may cause them to be servants.

a R. goldsmiths, 6 R. Contents: Of her that hath no virgin daughter, that she appoint some

one of her maids (thereunto).

Rf. 121a@

streets as the rest of the maids, but shall care for her as her own daughter and shall appoint her alone to have care of the ordering (/¢. canons) of her house and for all that is pleasing unto God.

a R. goldsmiths, 6 R. Contents: Of her that hath no virgin daughter, that she appoint some

one of her maids (thereunto). Rf. 121a@

streets as the rest of the maids, but shall care for her as her own daughter and shall appoint her alone to have care of the ordering (/¢. canons) of her house and for all that is pleasing unto God.

And now, O my fathers and my brethren, which stand before us and before God, I have not stintedc to write unto you and to speak unto you out of my mouth and to testify unto each one of youd in the midst of the church concerning the ordinances of God. And +1 testify unto you before God and therein lie not, that I have spoken unto you no word of myself alone, with fleshly thoughts ¢, as one that sceketh reward and honour of men by these words. But rather as God did chose our fathers from the beginning, so hath He chosen you after them, as (it is) this day. for God loveth you and for this hath He caused you to hear Ilis word, that ye may keep all His commandments and these statutes and all the words that are written in this book of ecclesiastical law, (and that) ye may live and multiply and mount up to heaven and inherit that which eye hath not scen nor car heard neither hath it entered into the heart of man. '' And God the Father of our Lord Jesus Christ increase you and

multiply you and make of you manyz myriads.

The completion of this discourse is in three heads: —

(§ 105)./ The first head is (of) the fear of God and mw the altar; and the second head is (of) compassion toward the poor and the third is (of) the keeping of virginity. Whoso hath the keeping of virgin purity and kindness toward the

c R. I have not been made bishop to. d Mp.(?) as one of you. ee Or 1 testify unto you before God that I have spoken unto you no word of myself alone nor lied with fleshly thoughts. — ل‎

ZR. Contents: Of the fear of God and pity for the poor and of purity. m M. > God and.

11 y Cor. 11. 9. Cf. the end of the Ist Festal Letter (Larsow 63).

d Mp. (? ) as one of you. ee Or 1 testify unto you before God that I have spoken unto you no word of myself alone nor lied with fleshly thoughts. — ل‎

ZR. Contents: Of the fear of God and pity for the poor and of purity. m M. > God and. 11 y Cor. 11. 9. Cf. the end of the Ist Festal Letter (Larsow 63).

Rf.1212 poor and the purity of the holy place, the same is a son of God and brother of Christ; and he shall sit in the place of the apostles and shall have rest with the prophets and shall inherit with the patriarchs. For the fear of God and compassion toward the poor and virgin purity, these are perfect 2 love and they do bring men unto God, because they are the highest of God’s honours. It is written in Jere- miah the prophetz that ' the exalted seat of glory is purity. And what glory is more exalted than God himself? It is written, '’ ‘Be ye holy, for I am holy’; and again, ' ‘Be ye merciful as your Father which is in heaven’. And if ye meditate on all the scriptures, ye do know that all that I have spoken unto you, (the same) have the saints written already, at the bidding of God. For God hath not destroyed the law, but hath fulfilled and established it 15. And these laws shall be observed in the church.

(§ 106).7 Aty all incense(-offering) that is offered s up in the holy place, morning and evening, especially at the divine anaphora, before the Gospel (lesson), the archdeacon shall take in his handy a censer and fill it with coals and shall stand before the altar overagainst the Gospel (book) and into it shall be put for him the incense and he shall cause it to rise up until the Gospel be read. Then he shall

go with the censer before the Gospel into the inner part

of the holy “place. Its not that the (ord hath need Jat all of incense. Nay, but man shall remember the incense '° of the ages of light, where (is) no hateful z smell before the Lord,

the God of the living, where (are) hymns of praise. ''

n KR. speaking. i M. > the prophet. g R. Contents: Of the incense which is offered up in the sanctuary. 7 KRM. > At. But the sentence would thus lack a predicate.

13 Mat. V. 17. 18 Is, VI. 4. Fd, 3,

n KR. speaking. i M. > the prophet. g R. Contents: Of the incense which is offered up in the sanctuary. 7 KRM. > At. But the sentence would thus lack a predicate. 13 Mat. V. 17. 18 Is, VI. 4. Fd, 3,

(§ 107).@ Of the wine that is offered up as an offering no one shall taste aught ere the anaphora be ended. And in every house when wine is opened (anew), there shall none taste aught thereof ere the firstfruits of it have been taken. And when the eulogies'™ have been taken, shall they be put into thee cup. Then shall they take other wine and pour it into a clean vessel and shall pour upon itd the eulogies. And if it be not good, they shall return it and shall not bring it in unto the house of the Lord. But that which is offered up before the Lord shall be strong wine and bread hot, pure and without blemish. Thus it is written, '» ‘Unto God will I pay my vows’ and again,'’ ‘A fat offering will I bring before Thee and a choice burnt-offering and pure offerings’, which is the body and blood of Our Lord Jesus Christ, who is true God, unto whom be glory for ever

and ever. Amen.

This holy canon of the holy Athanasius, thee apostolic, e the great doctor of the land of the Egyptians, was (in) three headsk. And unto me, poor Michael, that am not worthy to be bishop of Tinnis, 7° it seemed good, as I copied”! it, to examine it and to divide it into an hundred and seven chapters, so that each chapter should clearly show the matter

wherewith it is concerned, that he who seeks therein may

a R. Contents: Of the wine of offering. Gi 2 Cup.

d M. whereupon they shall pour.

g What follows is in M. only. For the heading in R. v. Introduction.

e Mp. >. h Abi ’1-Barakat read here ‘one head’ (cf. Introd.).

Na Lit, blessed portions.

18 Ps, CXVI. 14, Jonah II. Io. ا‎ dul hos

20 Renaudot, Hist. 322 e¢c. for Arab. Tinnis reads ‘Tanis’. But this is in Ar. San (Copt. Jaane, Jani, Hebr. Zoan). Wansleben, 225:4. 25, has identified Tinnis correctly. In Copt. it is Thennesi. It lay in the eastern Delta; v. Abii Salih, .ل‎ 76 n., A. J. Butler, Avad Conquest 352.

21 Or ‘translated’.

without difficulty find his object. And this is a weravorw 22, that ye may have me in remembrance so that the Lord may have compassion upon me and forgive all my faults. May God forgive every one that prayeth for its writer and for him that provided for it (¢.e. paid for it) and that readeth therein, with forgiveness of their sins. May this be his by the grace of God, unto whom be praise. Amen.

And unto God be glory for ever and upon us His mercy unto everlasting. Amen.

22 Modelled on a frequent Coptic phrase, ¢.¢. Zoega, 21, 55, 104, Horner,

Loh. Gosp. UXIX. [W.E. C.]

e. paid for it) and that readeth therein, with forgiveness of their sins. May this be his by the grace of God, unto whom be praise. Amen. And unto God be glory for ever and upon us His mercy unto everlasting. Amen. 22 Modelled on a frequent Coptic phrase, ¢. ¢. Zoega, 21, 55, 104, Horner,

Loh. Gosp. UXIX. [W. E. C. ]

The Canons of Athanasius are cited in two disciplinary works, both of which are known, in their Ethiopic forms, under the name of Haus Manfasawi or Medicina Spiritualts.

On these the following observations may be made:

2 Cat. libr. mss. or. qui in bibl. acad. Bonn. servantur, 76—88.

3 KROQ. 59 fi. 4 Foll. 188 ff.

5 J. .م‎ Index of the sacred festivals, ordained us by the holy Apostles for us to celebrate, (drawn up) by Clement, pope of Rome.

oe. oe ee eee

I am acquainted with only three MSS. of the Arabic

original: 1. That brought by the Catholic theologian, J. M. A. Scholz ! from Egypt to Bonn and described by Gildemeister.

Fragments in the Berlin MS. Deez qu. 107.? Perhaps the Vatican MS. mentioned in Assemani, £262.

Or. I. 630, no. 78.° But this may contain the work described below as II. The Ethiopic version of this work (Haus Manfasawi) is preserved in Europe in the following MSS.: 4. Cat. Codd... Bodl., VII — Codd. Ethiop. (1848), no. XVI, 30 ff. 5. Cat. of bth. MSS, 7 Br Mg en. 1577, no. 37, 1 (Or. 550), p. 93. 6. 10., 20. 13%, 1 01 7aor 7”. Ey RO. 130,50 (or ga 8. 26, MO. 140, 1 Or a The following are the passages from the Athanasian Canons cited in the above work, according to the Arabic text of

the Bonn MS.

F. 726, cap. 14, Concerning pollution — § g. (Certain learned bishops have said that whoso pollutes himself during the day, until the termination of evening prayer, may not make the offering until the following day, because, accor- ding to the ordinances of both Old and New Testaments, the day whereon the pollution took place has by then passed over).

1 Cf. Allgemeine Deutsche Biographie XXXII, 226 ff., Quatremére, Recher- ches 94 ff.

2 07 Gd Oe el 9 @ 04

fol. bombyc. 98. Cod. Arabicus literis Syriacis exaratus anno mundi 7040, Graecorum 1843, Christi 1532.

“And as for 5. Athanasius, he said,! ‘If any man will to communicate, it is needful that he fast from this enjoyment from the evening of that night until the close of the next day’. Note. I think he meaneth by his words that if he have communicated, he shall not approach his wife for the rest of the day. Else, if he had intended abstinence from the wife for this space, before the offering, he would have said, ‘From the evening of that night until the end of the night, at the dawn of the second day’. For at the evening of a

day 1 1 Offering:

“S. Athanasius said, in the 72d Canon,? of the penance of the magician, ‘That he shall burn his books and shall

fast three years till even, in presence of one that shall

PCY, R: fol. 98a. 2 R. fol. 1120.

For at the evening of a

day 1 1 Offering:

“S. Athanasius said, in the 72d Canon,? of the penance of the magician, ‘That he shall burn his books and shall

fast three years till even, in presence of one that shall

PCY, R: fol. 98a. 2 R. fol. 1120.

testify of him that he hath fasted with zeal. And if they have seen in him the manner of penance to be plainly in- creased, thereafter he shall communicate’. And he saith in the 73¢ Canon,’ ‘A sorcerer (47. master of hours) and a conjurer, when they do penance, shall fast a year ere they communicate’ ”’.

Pe Fol. 106 ©, cap. 26, Concerning the offering — § 1. (The

bread must, in accordance with apostolic ordinance, be of

goeth with the offering unto a sick man, to communicate

him, it is not lawful for him to communicate any that is

not sick='. re Fol. 1186, cap. 29, Concerning reverence for the sanc- tuaries. — § 3. Ke fol 112%. 2 R. fol. 1104. But this is Can. 64.

5 KRQ. 275. # R. fol. 1064.

“S. Athanasius said, in the 7th Canon, ! concerning the

altar and the vessels that are placed thereon, that they are not afterward stones, neither wood nor gold nor silver, but are living and spiritual, because that the living God is upon them. And like as the bread and wine, after their placing upon the altar, are not afterward said to be bread and wine, but living flesh of God, even so the sanctuary and the ves- sels are not dead, as (by) their nature, but living; and for this cause are due unto them reverence and honour and

fear before the Spirit which is in them”.

1 2. fol. 984.

“Athanasius said, in the 76th Canon, ' ‘None shall despise the altar; else. shall he not: die a happy death... Por. this cause I beseech you, O brethren, that ye observe the ordi- nances of the holy place; for the approaching unto the holy place is very fearful. For it is written, ‘Our God is a bur- ning fire’; but he is no fire like to the fire of the world’. And he saith, in the 77th,” ‘Rear ye the ditar and fonour it, neither approach thereunto in impudence (/2¢. little shame), but in purity and carefulness; for the altar is spiritual and is not devoid of soul, and the impure may not approach

2 ee موه‎ the 27th ‘Canon of Athanasius: 2 11 2 sdeacon quarrel in the sanctuary (hazka/) or speak a bad or vain word or one wherewith he mocketh any man, he shall be put forth a week, fasting till even and praying’. And he saith, in the 37th Canon: ” ‘No one of the deacons shall talk while he hath the cup.’ And Basil saith, in the 7gth Canon, °

‘If a priest laugh 26

5 R. fol. 1064, 6 KROQ. 268.

Fol. 31220), cap. 31, Concerning -the presbyters: and dea-

cons — § 5.

“The 28th Canon of Athanasius! and the 46th of Basil

said, ‘The garments of the priests wherein they do celebrate

(the sacrament) shall not go forth from the church, but shall

’ And Basil saith, in the 7gth Canon, °

‘If a priest laugh 26

5 R. fol. 1064, 6 KROQ. 268. Eh

Fol. 31220), cap. 31, Concerning -the presbyters: and dea-

cons — § 5. “The 28th Canon of Athanasius! and the 46th of Basil

said, ‘The garments of the priests wherein they do celebrate

(the sacrament) shall not go forth from the church, but shall

be in the places where are the books. And they shall be

white, not dyed with colours; and there shall be upon their shoulders bands. And they shall not be fine’”’.

Pol 1240, cap -e2, Concernine the behaviour of the

' R,. fol. 105 3. . 2 Read 96th, KRQ. 273.

of the heathen. And if he go, he shall be excluded a year, fasting until even, every day’.

5 ‘Athanastus:-saith in the 54th. Canon, © ‘If -the son of a bishop have been found in a sin worthy of death, the bishop shall be put forth, because that he hath not taught his son and his daughter aright. For whoso taketh not thought to rule aright his household, over which he hath authority, how shall he take thought for the church of God? And when he

hath taught his son as is seemly, he shall be brought in’ Fol. 155 >, cap. 38, Concerning fasting — § 13.

“In Athanasius, in the 31st Canon:? ‘None of the priests shall enter a bath-house in the Forty-days (fast) nor in the two (fast-)days, except of necessity’. And S. Basil said in the- 61th Canon’, {A priest shall not enter a bath in the Forty days (fast) neither drink date-wine’ And likewise the 52d (Canon) of Laodicea. Yet hath father Timotheus, pope of Alexandria, suffered her that is with child and the

Fol. 1586, cap. 39, concerning the assembly at the

Pascha — § 2.

1 R. fol. 1080. 2 R. fol. 106a. 3 Read 77th, KRQ. 268. 4 Cf. KRQ. 287.

“In Athanasius, 30th Canon: ١ ‘None shall, in the days of the

Pascha, drink wine, nor shall that be eaten wherein is blood’ ”’. II.

Another work of similar composition and also with the title Medicina Spiritualis is found in the following Ethiopic MSS. le ee Cn oe OF. Mus. Driz., III-(1847), no. 35, 1 (Add. 16205). Wright’s Cazal., no, 137, f. 106 (Or. 550). tid. Noe لمي‎ 1090 (Or. 752). ارتم‎ Me. 130, 1 1340 (Or. 783). W012 Oe 130,.4.04 (Or. 540). ia Ne, 405, 4. OF (Or. 700). Tiibingen University Library, Cod. Aeth. 111, ff. و 3# و‎ (v. Zeitschr. f. die Kunde des Morgenl. V, 191 ff.). This is presumably aiso a translation from the Arabic.

ee ee

The Arabic text however appears to be unknown, unless indeed it should prove to be preserved in I, 3 above. This work quotes from the Athanasian Canons as follows: Add.: 16205, { 4a:

'R. fol. 105d. 2 Variants in Or. 799, f. 84+ ره‎ which alone contains this excerpt, OATH :

Zeitschr. f. die Kunde des Morgenl. V, 191 ff. ). This is presumably aiso a translation from the Arabic. ee ee

The Arabic text however appears to be unknown, unless indeed it should prove to be preserved in I, 3 above. This work quotes from the Athanasian Canons as follows: Add. : 16205, { 4a:

'R. fol. 105d. 2 Variants in Or. 799, f. 84+ ره‎ which alone contains this excerpt, OATH :

The holy Athanasius saith, in his 88th Canon!: ‘And thou, priest, hast received a law from the Lord upon earth. Give heed therefore and have a care whether thou pardon them’. ? For if thou burden them with that they are not able to bear, and if they transfer their sin unto thee, then hear what the Lord saith: ‘Ye bind a heavy burden and cause it to be borne upon mens’ necks; but ye touch it not with one of your fingers’.

The only other quotation is, like the Arabic (v. p. 76),

from the 27th Canon. °

[W. E. C] 1١ 2. fol. 2165 2 The citation ends here [W.R.] 3 MSS. Or. 550, f. 1216 = Add. 16205, f. 132.

That the foregoing Arabic version is, like so many of the Arabic works current in the medieval church of Egypt, derived from a Coptic text was, on © priori grounds, to be presumed. Many features of the Arabic, when compared with the parallel passages in the Coptic, clearly testify to the dependence of the one upon the other. Not a few awkward or obscure phrases in the later are seen to be due to the translator’s misunderstanding of the earlier text '; and the Arabic further betrays its origin by its adoption of certain Coptic words in their original form and script 2, besides using, in one instance at least, a Coptic term simply transliterated 5.

But these imported words would suffice moreover to show us — did not frequent divergences of detail point to the same conclusion — that this Arabic version was not made from the Coptic in its extant form. The Coptic words em- bedded in the Arabic text all belong to the Bohairic dialect. It may therefore be assumed that, besides the Sa‘idic text partly preserved to us, a Bohairic adaptation of it, or per- haps — seeing how unmistakably the Arabic often differs from the Sa‘idic — an independent Bohairic translation from

the Greek, was once in existence.

1 V. notes on pp. 36, 39, 40, 44, 45 above and on pp. 125, 126, 127, 131, 132 below. 2 V. §§ 98, 99,

4 Differences are most noticeable in §§ 40, 46 (end), 50 (end), 52, 73, 78, 79, 93. The Coptic is often curtailed in the Arabic, >. مم‎ §§ 43, 44, 47, 56, 62, 65, 71, 87. Of the significance of the pagination in one of the Coptic fragments we have already spoken (v. Introduction).

125, 126, 127, 131, 132 below. 2 V. §§ 98, 99,

The hypothesis of a lost Greek original could be defended simply on the analogy of the numerous Coptic works for which a derivation from Greek sources has been demon- strated. It would also be supported by the multitude of Greek words and phrases scattered through the text; some of them too unusual to be reckoned among the every-day stock of Coptic translators ', though in face of the occassional appearance of even the rarest Greek terms in still later and certainly not translated texts, this argument is not without its weakness.

Beyond the MSS. here utilised, no other text of the Athanasian Canons has hitherto been found in Coptic litera- ture . They appear however to occur in the interesting catalogue of the library of a Theban monastery, published by Bouriant and dating probably from about the year 600 °. Among the biblical works with which the list begins we read, between Genesis and Leviticus: 620206 MNNKANWM MATA AGANACION Yap|THe|, ‘Exodus and the Canons of Apa Athanasius — papyrus.’® As a later number (53) the same catalogue gives: ‘A book of Ordinances (évtoAy) of Apa Athanasius’, which, had it not been for the earlier entry, we might have taken for our canons.

Of the Sa‘idic text we have parts of two MSS., which, though differing considerably in age, appear (where compa- risons are possible) to represent much the same recension. The older MS. consists now of 23 leaves? of a papyrus

2 Especially the letters and documents from Hermopolis.

4 The texts here edited were identified by a comparison with the sum- mary in Vansleb’s Histoire, .م‎ 286 ff.

4 Rec. de Travaux XI. 132 ff. 5 V. Crum, Copt. Ostraca p. XIX.

6 That Ath. constructed anything similar to the Eusebian Canons of the New Test. we have no evidence.

‘Very small fragments which I cannot place are framed with foll.

book (Brit. Mus. Coptic Papyrus XXXVI here called B), and of 4 still smaller fragments in the Phillipps collection at Chel- tenham (here P).' All are imperfect. A complete leaf mea- sured about 28 to 30 X 21'|, cm. In B the fibres on the rectos run horizontally to the text in the first 8 leaves, vertically in the next 10. Then follow 2 (XVI, XXII) where they are horizontal, while the last 2 (XVII0, XXI) show again vertical fibres on the vrectos. The original arrangement of quires 5 therefore not easy to discern”. One may have begun with the oth leaf (VII).

The text is in a single column of some 24-26 lines, written in a heavy uncial script, probably of about the year 600 (v. plate). Initials are not enlarged, but a few paragraphs are indicated in the margin by a €¢-like mark (II, IV, X, XV) or by a horizontal stroke (XI, XIV, XXI). The former of these signs occurs, where preserved, at points coinciding with sections in the Arabic version; the latter usually does not. Of course the majority of the sections in that version are due to its translator (v. Riedel’s Introduction). The pa- pyrus was, when purchased by the British Museum, stated to have come from ‘Thebes’ . Its language is a pure Sa‘idic, such as might be expected from that neighbourhood.

The other MS. contributes 7 leaves: 3 now in Naples and partly published by Zoega® (here called N) and 4 in the Rainer collection at Vienna ؟‎ (here V), unpublished and most kindly communicated to me by Prof. Krall, who had also

the goodness to revise his copy in certain obscure places.

XVI, XVII. The MS. is no. 167 in my forthcoming catalogue. Further study has rectified several details in the description there given.

1 No. 16402, 1-4 in Catalogue. 2 Cf. C. Schmidt, Acta Pauli p. 3.

3 The MS. shows both angular and rounded forms of W and 3: but of W only the latter occurs on the plate.

6 Numbered K. 9600—9603.

This MS. is of parchment. The leaves are complete and measure about 35 X 28 cm. The text is in two columns, of 34—36 lines each and the script identical with that of Zoega’s Classis V, no. XX. Cf. also Ciasca, Sacr. Bibl. Fragm., Tab. XIII. Initials, stops &c. are coloured red, the small bud- ornament beside the larger initials, red and green. The MS. can therefore be dated about the years 950—1000! and came doubtless from the library of Shenoute’s monastery (the White Monastery). Its language is naturally somewhat less classic than that of the older MS.; but its divergences, mostly orthographic, are in keeping with the usage of scribes of this later period. The portions of our text preserved here show no division into sections; the numerous enlarged initials indicate, as is usual in such MSS., merely new sentences.

and came doubtless from the library of Shenoute’s monastery (the White Monastery). Its language is naturally somewhat less classic than that of the older MS. ; but its divergences, mostly orthographic, are in keeping with the usage of scribes of this later period. The portions of our text preserved here show no division into sections; the numerous enlarged initials indicate, as is usual in such MSS. , merely new sentences.

The hand which wrote the MS. NV is to be recognized in several other leaves among those brought from the White Monastery. It seems not improbable that of these a certain number belonged to the same volume with our Canons; for they show parts of the so-called Lcclestastical Canons, which may well have been placed beside those of Athana- sius. The leaves in question are: (1) Brit. Mus. Or. 3580 B. 2, a fragment’, = Can. Eccl. 32—34, (2) Paris MS. copte 1313, f.. 20, pp. 35,. $0 = Cano 62, (4) Ib toc f 7 tao, ff. 50—54, pp. 59—70 = Can. Eccl. 72—78, the last of which

' Paris Ms. copte 12915 f. 41 with scribe’s colophon dated AM. 64-= AD. 92- and ib. 1313, f. 39 dated similarly AM. 656 = AD. 940, are both in scripts closely resembling the specimens here cited. Cf. also Ciasca, Tab. XI, dated (in the colophon published by Hyvernat, A/dum X) AM. 719 = AD. 1003, the hand of which is not far removed from these.

2 Characteristic are the superlineation (1) of any vowel which independently forms a syllable and (2) of the second of two adjoining consonants and (3) the representation of ei and 2 by 7.

3 Here represented by stops.

Zoega CCXXXV, though by the same hand, is here excluded, owing to its pagination.

5 No. 165 in my forthcoming catalogue.

passages has recently been published by Dr. Leipoldt 1

If the Accl. Canons be reckoned to have extended in this volume to p. 79%, then some 47 out of the 62 pp. thus missing before p. 141 (the first of those here published) would be occupied by the lost part of our Canons; that is to say, these would have begun about p. 94. Some 15 pages there- fore (79 to 94) would still remain to be accounted for. This gap the Apostolic Canons would adequately fill.

The texts are here printed with all visible diacritical marks ?: the papyrus (BP) in columns as in the original, the parchment MS. (NV) in continuous lines. The sections of the Arabic version are added for convenience in the margins. Lacunae and completions of /acunae are indicated by square brackets, doubtful letters by dots below them, estimates of the number of letters missing occasionally by a corresponding number of dots.

1In ZLexte uw. Unt., NF. XI, 16, p. 37 ff. I here add a fol. (pp. 59, 60) to Leipoldt’s fragment. This volume therefore contained, like Or. 1320 (Lagarde’s), the whole of the Eccl. Canons; and the two MSS, are practically contemporary.

2 45 lines of Lagarde’s print = 2 pp. or 1 fol. of this MS.

3 Reckoning some 35 lines of the present translation of the Arabic to 1 fol.

of this Coptic MS. For the Vienna fragt. I depend upon Prof. Krall’s copy.

S1°)(ppwor o npplo ebod o1- | brtepoc|

This volume therefore contained, like Or. 1320 (Lagarde’s), the whole of the Eccl. Canons; and the two MSS, are practically contemporary. 2 45 lines of Lagarde’s print = 2 pp. or 1 fol. of this MS. 3 Reckoning some 35 lines of the present translation of the Arabic to 1 fol. of this Coptic MS. For the Vienna fragt. I depend upon Prof. Krall’s copy. S1°)(ppwor o npplo ebod o1- | brtepoc|

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