Texts relating to Saint Mêna of Egypt and canons of Nicaea

in Nubian dialect, with facsimile.

Budge, E. A. Wallis Sir, (Ernest Alfred Wallis), 1857-1934.
London, Printed by order of the Trustees, sold at the British museum and by Longmans
and co. [etc.] 1909.

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 2
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TEXTS KELATING TO

CANONS OF NICAEA
SAINT MENA OF EGYPT AND
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OXFORD: HORACE HART

PRINTER TO THE UNIVERSITY

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TEXTS RELATING TO

SAINT MENA OF EGYPT AND

CANONS OF NICAEA

IN A NUBIAN DIALECT

WITH FACSIMILE

EDITED BY

E. A. WALLTS BUDGE, M.A., Litt.D.

KEEPER OF THE EGYPTIAN AND ASSYRIAN ANTIQUITIES

IN THE BRITISH MUSEUM

PRINTED BY ORDER OF THE TRUSTEES

SOLD AT THE BRITISH MUSEUM

And by Longmans and Co., 39 Paternoster Row

Bernard Quaritch, 11 Grafton Street, New Bond Street, W.

asher and co., 14 bedford street, covent garden

and Henry Frowde, Oxford University Press, Amen Corner, London

1909

All rights reserced

LIBRARY

UNIVERSITY OF CALIFOPV-

DAVIS
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PREFACE

In this volume is published a facsimile of the

Oriental MS. 6805 in the Department of Oriental

Printed Books and MSS. containing texts, written

in a Nubian dialect akin to the modern Nuba,

which relate to Saint Mena, an Egyptian soldier

who suffered martyrdom in Phrygia early in the

fourth century, and to certain of the Canons of

Nicaea. The MS. is one of the very few extant

books of the ancient Church of the Sudan. The

texts in it are complete and are of supreme im-

portance for the study of the Nubian language.

In the Introduction the principal facts in the

history of the rise, progress, development, and

decay of Christianity in the northern Sudan are

narrated, and the text and translation of a very

ancient Ethiopic version of the life and martyrdom

and miracles of Saint Mena are added. This ver-

sion contains several important details describing

the growth of the cult of Saint Mena in Egypt,

which are not found in the Greek and Arabic

versions.

E. A. WALLIS BUDGE.

Department or Egyptian and Assyrian Antiquities,

British Museum.
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April 27, 1909.

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CONTENTS

INTRODUCTION

PAGE

I. The Nubian MS. Oriental 6805

and the Church in the Sudan . 1

II. Description of the MS.... 13

III. The Contents op the MS. . . 17

IV. The Martyrdom op Saint MSna.

With 2 Plates .... 22

V. The Martyrdom of Saint MInas.

From the Ethiopic Synaxarium . 39

VI. The Martyrdom of Saint Minas.

From the Book of the Acts of

Saints and Martyrs in Ethiopic 44

ETHIOPIC TEXTS

VII. The Martyrdom of Saint MInas.

From the Ethiopic Synaxarium. 59

VIII. The Martyrdom of Saint Minas.

From the Book of the Acts of

Saints and Martyrs in Ethiopic 62

IX. Antiphon of Saint Minas* . . 74

II. NUBIAN TEXTS. 36 Plates.

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INTRODUCTION

I. THE NUBIAN MS. OEIENTAL 6805,

AND THE CHURCH IN THE SUDAN

This important manuscript, of which a facsimile

is given in the present volume, is written in letters,

the greater number of which are Greek, and in a

language which is not akin either to that of the

ancient Egyptian hieroglyphics, or to its later

representative, Coptic. It is, however, at present

impossible to describe its exact relationship to the

ancient languages of North and East Africa. The

Greek words which occur in the two texts contained

in the manuscript prove that their subject-matter

is Christian in character. One text is a work

dealing with the Life of Saint Mena, or Minas, and

the other appears to be a rendering of certain of

the Canons of Nicaea. We are therefore driven to

conclude that the language in which the manuscript

is written is one of those native African dialects

used by the Nubian Christians of the northern

Sudan. The manuscript is in fact one of the very

few remains1 of the literature of the Church of

Nubia, and linguistically is of the greatest value.

1 Portions of two manuscripts written in the same dialect, now

at Berlin, have been described by Schafer and Schmidt in the

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Sitzungsberichte of the Royal Prussian Academy, No. XLIII,

1906, and No. XXXI, 1907.

B
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2

INTRODUCTION

It is uncertain at what period Christianity entered

Nubiaand by what means its introduction was

effected. There is little doubt that many Egyptian

Christians fled from the persecutions of Trajan (98-

117), Decius (250), Valerian (253-260), Diocletian

(284-305), and Maximinus (305-311), into Nubia,

where they settled on the islands in the Nile, and

among the rocks on both sides of the Valley of

the Nile. According to Gregory Bar-Hebraeus2

Christianity had in the reign of Constantine pene-

trated all Egypt, the Sudan, and Abyssinia, and had

made its way so far to the south in the Sudan as

the Blue Nile.

The conversion of the Nubians as a nation to

Christianity took place about the middle of the sixth

century, the first Christian king of the northern

Sudan being Silko, who established his throne in

the city of Old Dongola, about 100 miles from

Napata, at the foot of the Fourth Cataract. Silko,

who in his inscription3 at Kalabshah styles himself

the Bao-iXi'cr/cos of the Nobadae and of all the

Ethiopians4, fought against the Blemmyes, i.e.

the Bega, or Baja, tribes who had settlements on

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the Nile, and beat them several times, and after

his fifth fight he occupied their cities from Tafa

1 See Vansleben, Histoire de VEglise d'Alexandrie, Paris, 1577,

chapter x; and Quatremere, Memoires GeograpMques, tom, ii,

Paris, 1811, pp. 52 fif.

1 Historia Dynastarum, text, p. 135.

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3 See Lepsius, Denkmaler, VI. 95, and Dittenberger, Orientis

Graeci Inscriptiones, I. 303.

4 i. e. the Nubians of the northern Sudan, for he cannot have

ruled Abyssinia.
THE NUBIAN MS. ORIENTAL 6805 3=

(Taphis) to Ibrim (Primis). Soon after he had thus

made himself master of Nubia the Emperor Justinian

(527-565) ordered Narses the Pers-Armenian to go

to Philae and to put an end to the worship of Isis,

which still flourished there in spite of the Edict

of Theodosius I against paganism. Narses carried

out his instructions1 with thoroughness, for he

seized the priests of Isis and Osiris and cast them

into prison, confiscated the revenues of the great

temple of Isis on behalf of his master, and carried

off the statues of the gods, which were of precious

metal, to Constantinople. These events took place

about 563, probably as the result of an arrangement

made with Silko by Justinian, for such high-handed

proceedings could hardly have been carried out

unless the Nubian king and his subjects consented,

According to Gregory Bar-Hebraeus2 this arrange-

ment was made by the Empress Theodora, who

sent a special envoy called Julian to convert the

Nubians. This envoy, by the help of the Duke of

the Thebaid, arrived in Nubia before the bishop

who had been sent by her husband to convert the

Nubians, and succeeded in baptizing the king and

his nobles, and 'converted all the Kushites to the

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orthodox faith'. Henceforward the Nubian Chris-

tians became subjects of the throne of Alexandria.

Julian on his departure left the Nubian Church in

the care of Theodore, bishop of Philae, who turned

a part of the temple of Isis into a church, and

1 Procopius, De Bello Persico, I. xix. 59, 60.

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1 Eccles. Hist., ed. Abbeloos and Lamy, I. col. 220 ff.

4

INTRODUCTION

covered the walls with a coating of plaster to hide

the figures of the gods of the Egyptians

The Nubian Church grew and flourished, and

enjoyed peace until after the conquest of Egypt

by the Arabs. In 652 the Muslim leader marched

with an army to Dongola, captured the city, and

imposed upon the Christians the annual tribute

known as the 'Bakt', which originally consisted

of 360 healthy slaves, men and women2. The Bakt

was paid with more or less regularity until 1275,

when Dawud, king of Nubia, broke faith with the

Muslims, who promptly invaded the northern

Sudan and annexed it. From this time the decline

of the Nubian Church was rapid, for the victorious

Arabs made many Christians embrace Islam, the

intermarriage of Muslims and Christians became

common, and finally, chiefly through the internal

dissensions which ensued, the Nubian Church came

to an end about 1350. The growing power of the

Arabs hemmed in the Nubian Christian kingdom

on the north, east, and west, and the whole popula-

tion apostatized and embraced Isl&m.

The Christian kingdom of the Sudan was divided

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into two parts, viz. northern and southern. The

former was called Mukurrah, and its capital was

Dongola; the latter was called ''Alwa'3, and its

capital was Soba, or Suba, a city on the right bank

of the Blue Nile, a few miles above Khurtum

1 Letronne, Hist, du Christianisme, p. 80.

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* Poole, Middle Ages, p. 21; Burckhardt, Travels, p. 511.

5 Alut of the hieroglyphics j\ J)

THE NUBIAN MS. ORIENTAL 6805 5

(Khartum). The Muslim writer Sallm al-Aswani

states that the king of cAlwa was greater than the

governor of Mukurrah, and had a larger army, and

that his country was more extensive and more

fertile than that of Mukurrah. He had great flocks

of sheep and goats, herds of cattle, fine horses, and

bulls of a red colour. His religion was that of

the Jacobite Christians, and the bishops were ap-

pointed by the Patriarch of Alexandria. Their

books were in the Greek tongue, and they were

translated into the language of the country. Salim

adds, 'The understanding of these people is inferior

to that of the Nubas.' Another well-informed

writer, Abu Salih, states1 that the kingdom of

Alwa was large, and consisted of vast provinces

wherein were four hundred churches. It is said

that in the sixteenth century there were still

standing in the country one hundred and fifty

churches which contained crucifixes and pictures

of the Virgin Mary painted on the walls, all of

them being old2.

The Christian kingdom of the Sudan occupied

that portion of the Nile Valley which extended

from Tafa on the north to Alwa on the Blue Nile

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in the south, and its towns and churches were

established chiefly on the river banks and on the

islands in the Nile. In the northern part of the

kingdom, from very early times to the conquest

of Egypt by the Arabs in 640, the languages most

1 Edited by Evetts, p. 263.

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s A. J. Butler in Evetts's Abd Sdlih, p. 264.

6

INTRODUCTION

commonly spoken by the tribes on the right bank

of the Nile belonged to the Hamitic family, whilst

those spoken by the peoples on the left bank be-

longed to the Nuba group, which to-day includes

the languages of the Negroid Dinkas, Shilluks or

Shullas, the Bongos, and the Ban. The Nuba

language was probably spoken by the natives on

the west bank of the Nile, from the First Cata-

ract to Kordofan. Though the northern Sudan

was conquered and annexed by the Egyptians so

far back as the Xllth dynasty, and though its

peoples were subject to them for two thousand

years, there is no evidence to show that the natives

adopted the Egyptian language generally. The

civilization of Egypt, however, exercised a lasting

influence on them as regards their manners and cus-

toms. For several hundreds of years after they had

established independent native kingdoms at Napata

and Meroe, they buried their dead under pyramids,

like the Pharaohs of the Ancient Empire, and wor-

shipped Egyptian gods, e.g. Ra, Osiris, Khnemu,

Anubis, Isis, Nephthys, &c. Moreover, they em-

ployed Egyptian hieroglyphics in the inscriptions

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with which they covered the walls of their temples

and funerary chapels. To many of the hieroglyphics,

however, they assigned new values, just as the

scribes of the Ptolemaic Period did in Egypt.

Owing to the researches of Birch1, Brugsch,

Reinisch2, and Erman3, several of these values

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1 degyptische Zeitschrift, 1868, pp. 61 ff.

2 Ibid., 1877, vol. XXV, pp. 1 ff.

3 Ibid., 1881, vol. XIX, p. 112 ff., 1897, vol. XXXV, pp. 153 ff.
THE NUBIAN MS. ORIENTAL 6805 7

have been recovered, and Reinisch proved that

some of the words deciphered by Brugsch were

identical in sound and meaning with words in the

modern Nuba language.

Besides the hieroglyphic system of writing the

Nubians also possessed a native system of writing,

a fact fully proved by the mass of inscriptions

collected by Lepsius1 from the temples and other

monuments which exist between Aswan and the

Blue Nile, and to this writing, chiefly for con-

venience' sake, the name 'Mero'itic' is now generally

given. The Mero'itic characters have not yet been

deciphered, and authorities differ in describing their

origin, but some of them resemble rudely cut forms

of the characters which subsequently developed

into the syllabic signs of Ethiopic. Good examples

of Meroitic writing in lapidary form are to be

seen on the two stone altars which are exhibited

in the Southern Egyptian Gallery in the British

Museum (Bay 30, Nos. 1050 and 1051). About

the ancient name of the Meroitic character there is

some doubt. Lepsius called attention2 to the list of

kinds of writing possessed by the Hamitic peoples

given by Eutychius, Patriarch of Alexandria about

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930, and by a manuscript in the Berlin Museum.

According to Eutychius they were six in number,

viz.: 1. Misri; 2. Nubi; 3. Habeshi; 4. Firengis;

5. Finikes; 6. Kankeli; and according to the Berlin

MS. there were six, viz.: 1. Kubti; 2. Habeshi;

1 See the Denknialer, Abth. VI.

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,2 Nubische Grammatik, Berlin, 1880, p. cxxi.

8

INTRODUCTION

3. Nubi; 4. Kiliki; 5. Filestini; 6. Kubali. In the

latter list Kubti is undoubtedly Coptic, Habeshi is

Ethiopic, Nubi is Nubian, Filestini is some form

of Palestinian writing, and Kubali is probably, as

Lepsius supposed, a form of writing in use among

the Kaba'il, or 'Tribes'. No. 4 writing, Kiliki,

is unidentified. Lepsius thought that it was the

writing which was in use in the Christian kingdom

of 'Alwa, to the south of Meroe, and that he had

obtained specimens of it in two inscriptions which

he acquired for the Eoyal Museum in Berlin1.

Tlns writing is similar to Coptic, with certain

additional characters. The question is one of

considerable difficulty owing to the lack of facts,

but it is possible that Nubi was the name for

the writing commonly used in the northern half

of the Nubian Christian kingdom, and Kiliki for

that in use in the southern half, in fact, that there

were two distinct kinds of writing just as there were

two distinct dialects of the language.

Until what date the native system or systems

of writing continued to be used in the northern

Sudan is uncertain, but it can hardly have been

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later than the beginning of the sixth century. The

inscription of Silko, which is in the Greek language

and is written in Greek characters, was made about

550, and these facts indicate that no unimportant

section of the population must have understood

Greek. The mere use of Greek in a royal, historical

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inscription of the kind proves that among the

1 Published in his Denhnaler, VI, Bl. 12.

THE NUBIAN MS. ORIENTAL 6805 9

northern Nubians at least that language had sup-

planted the native tongue. There is good reason

for thinking that the knowledge of Greek in the

northern Sudan is older than has been commonly

supposed, and that the translations of Greek works

into the Nubian language were made direct from

Greek and not from Coptic. The Nubian king

Arq-Amen, the Ergamenes of Diodorus (iii. 6),

was educated at Alexandria in accordance with

Hellenistic ideas by Ptolemy Philadelphus, and

the influence of Hellenistic art is visible in

all the temples and other buildings which may

still be seen at'Amara, Gebel Barkal, Meroe, Nagaa,

and in the Wadi Masawwarat built by his successors.

In early Christian times Greek must have been

well known by some of the monks who settled

in and about Aswan, and in the sixth century it

was probably as well known as Coptic in great

religious houses like those described by Palladius.

Reference has already been made to the statement

of Salim al-Aswani that the books of the Nubians

were in the Greek tongue, and were translated

into the language of the country, and he is sup-

ported by Abu Salih, who says1 that 'the land of

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Nubia is under the jurisdiction of the see of Saint

Mark the Evangelist, which consecrates [their

bishops] for them; and their liturgy and prayers

are in Greek'. This proves, as Mr. A. J. Butler

has pointed out2, that Christianity was introduced

1 Ed. Evetts, p. 274.

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1 In Aba Sdlih, ed. Evetts, p. 272.

c
10

INTRODUCTION

among the Nubians before the translation of the

Egyptian liturgy into Coptic. That this liturgy

was originally in Greek is proved by the Greek

sentences which are still preserved in the midst

of the Coptic versions, and by the existence of the

Greek liturgy of Saint Mark, which is apparently

the original of the Coptic St. Cyril.

None of the above-mentioned writers, however,

affords the least clue as to the class of languages

to which 'the language of the country' belonged,

and among modern authorities opinions differ.

According to Brugsch1, it was one of the languages

of the Nuba group, but there seems to be little

doubt that one of the dialects of the Bega, or

Hamitic, group was spoken in the northern Nubian

kingdom, especially in and about Talmis, the modern

Kalabshah, which for some period before 650 was

one of the strongholds of the Blemmyes. The

chief dialects of the modern Nubian language are

four in number, and are as follows:

1. The dialect spoken between the First Cataract

and Korosko, which is called in Arabic lisdn al-

Kanuz; it is descended, probably, from the language

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spoken by the Nuba tribe which Diocletian induced

to leave the Oasis of Khargah and settle in northern

Nubia about the end of the third century. Kanz,

or Kanuz, is derived from Kenset, ~o~ the

ancient Egyptian name for northern Nubia. The

people of the district are called in Nubian Mattoki.

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2. The dialect spoken at Korosko, and for several

1 Aegyptische Zeitschri/t, 1877, vol. XXV, pp. 1 ff., 75 ff.

THE NUBIAN MS. ORIENTAL 6805 11

miles to the north and south of that place. Arabic

has been spoken at Korosko for many centuries,

a result due to the caravans which travelled from

Morocco and other places in the west to the gold

mines in the northern Atbai and to the kingdom

of Sennaar via Abu Hamed. The people between

Korosko and Halfah are called in Nubian Saidokki.

3. The dialect of Mahass, which is spoken through-

out the provinces of Halfah, the Batn al-Hagar,

Sukkot, and Mahass, and upstream to Hannek and

Badin Island. The Mahassi dialect was formerly

called 'al-Marisi'. The natives of the province of

Sukkot have been nicknamed 'Fadiji', i. e. 'the

dying ones'1.

4. The dialect called 'Dongolawi', or the dialect

of Dongola, which is spoken from Kermah, at the

head of the Third Cataract, to Ambukol, and through

the Arab province of Dar Shaikiyah. It is said

that a native of Dongola cannot understand the

speech of a man of Mahass.

The principal works on the Nubian language to

be consulted in connexion with the British Museum

MSS. are: 1. Keinisch's Die Nuba-Sprache in two

volumes, Vienna, 1879. The first volume contains

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a grammar of the language with a set of pieces

for reading in the Kanuzi, Dongolawi, Fadlji, and

Mahassi dialects, and a fine collection of proverbs;

the second contains Nubian-German and German-

Nubian vocabularies. 2. Lepsius's Nubische Gram-

1 For the origin of the nickname see Eeinisch, Die Nvba-

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Spraehe, I, p. 180.
12

INTRODUCTION

matik, Berlin, 1880, which contains a translation

into Nubian of the Gospel of Saint Mark, and

a series of Nubian songs, with Nubian-German and

German-Nubian vocabularies. The Nubian version

of Saint Mark's Gospel was reprinted, with modifi-

cations, by the British and Foreign Bible Society

in 1885, and issued under the title 'Iftgil Yesu

el-Messihnilin, markosin fayisln nagitta'. A tran-

script from this edition into Arabic characters was

published in Cairo in 1906 \ 3. The papers by

Drs. Schafer and Schmidt, published in the Sitzungs-

berichte of the Boyal Prussian Academy of Sciences,

entitled Die ersten Bruchstiicke christlicher Literatur

in altnubischer Sprache (1906, XLIII), and Die alt-

nubischen christlichen Handschriften cler Kdniglichen

Bibliothek zu Berlin (1907, XXXI).

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13

H. DESCRIPTION OF THE MS. ORIENTAL

6805

This manuscript was found by nomad Arabs,

with portions of two or three others of the same

class and several Coptic vellum manuscripts, in a

rough stone coffer which was buried in the moun-

tains near Edfu in Upper Egypt, some three or four

years ago, and was purchased by the Trustees of the

British Museum in 1908. It measures about 6| in.

by 4 in. and consists of eighteen leaves; the greater

portion of the last leaf has been cut away. The

quires are three in number, and are unsigned, and

each contains six leaves; they are bound in thin

but strong covers formed of two or three layers

of brownish leather pasted together. The outer

margins of several of the leaves are worm-eaten,

and in a few places the text has disappeared; one

leaf was torn in ancient days, and was repaired

by sewing. The first seventeen pages are num-

bered with letters, and the remainder are unnum-

bered. Each inscribed page contains one column

of writing of from twelve to eighteen lines.

The manuscript contains two distinct works, the

titles of which, as well as the ^ and to above them,

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are written in red. Above the title of the first

work is a narrow band of basket-work ornament

in black, which resembles the decoration of initial

pages in certain Coptic manuscripts, and on the top

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14

INTRODUCTION

margin are three linear designs in red and black,

each of which encloses the letter ^.

The handwriting of the first half of the manuscript

is uniform, bold, and clear, and though the letters

are somewhat thick they are carefully formed

throughout; on Fol. 2 b is a large initial letter.

In the second half the writing is less regular, the

letters are thinner, and the scribe appears to have

used a fine-pointed reed.

On Fol. 10 a is an illustration in which, traced

in outline, we have a representation of Saint Mena,

a^ioc 4JLHN&, on horseback. He wears a tunic,

belt, and cloak, parts of which are decorated with

a braided bordering, and holds in his right hand

a long-shafted spear, the head of which is turned

towards the ground. It may be noted that the

end of the spear-shaft is not in the form of a cross,

as is usually the case in Coptic pictures of military

saints on horseback, e. g. those of Saint Theodore

and Saint Victor1. Above his head are three

crowns, the one in the centre being surmounted

by a cross, which somewhat resembles the Coptic

cross; these crowns are referred to on p. 4.7. To

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the right, at the foot of the page, is the figure of

a bearded man grasping the left forehoof of the

saint's horse with his right hand. The lower margin

of the leaf is worm-eaten, and a portion of the figure

is wanting.

To assign an exact date to the manuscript is

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1 See Hyvernat, Album de Paleographie Copte, Paris, 1888,

Plates 16, 17.

DESCRIPTION OF THE MS. ORIENTAL 6805 15

impossible, but it was probably written in the

ninth or tenth century.

The greater number of the letters employed in

the manuscript are Greek, and in form and

character resemble those found in Coptic MSS.

The letters «>., e, h, i, k, \, ax, «, o, n, p, c, t,

v, oi are of common occurrence, and there are

several examples of kv, ei, e-y, ott, and o, aa, 'i'v,

ie, iott, ih, o'ibk (Fol. 5&, l. 8), &c. The letters

&, ^, e, cj>, and \^ only appear in Greek words

and names, or in Graecized forms of words and

names from other languages, e. g.

Fol. 16 b, l. 13.

a.TV.e^&.ii'i.pe Fol. 1 b, l. 7.

aoin*. ee^K^e (proper name ?) Fol. 15 b, l.13.

n^peenoc Fol. 6 a, l. 4.

ju&pijutdteecH Fol. 15 &, l. 13.

.u&peu>eHU) Fol. 8 b, l. 7.

f\o^m, <£i\o^eMh Fol. 3 a, l. 6; b, l. 7;

Fol. 4 6, l. 14.

2£picTia».noc Fol. 2 a, l. 12.

qr*.fc Fol. 15 6, ll. 9 and 10.

Besides the Greek letters the following are

found:
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uj, which probably has the value of sh, as in

Coptic. See

w^uj^m Fol. 16 b, l. 3; Fol. 17 a, l. 6.

mouuji Fol. 17 a, l.13.

£, which probably has the value of h, as in

Coptic. See
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g^pjui Fol. 11 a, ll. 6 and 12.

16

INTRODUCTION

<s, or S, which probably has the value of dsch, or

tsch, like the Coptic & or s. See

cX7U\u><Soirpe Fol. 3 b, ll. 4 and 14.

npj^<3^p*. Pol. 13 b, l. 3, &c.

V( and The exact values of these letters are

unknown. Both Reinisch1 and Lepsius2 give three

n sounds in the Nubian alphabet (n, fi, and n), and

it is possible that these unknown letters may repre-

sent n and n, as has already been suggested 3.

3 ?) This form occurs once (Fol. 16 b, l. 15).

Apparently no provision is made for an/sound,

like the Coptic q, but the table given by Reinisch

(vol. I, p. 7), which shows the interchange between

b and /, explains the omission.

Punctuation is marked by dots and short lines,

and several of the letters have short lines drawn

over them, as in Coptic, e.g. i?, S, \, S, i\, n, p,

c, t, &c.

ili and (Fol. 17 a) appear to be the numbers

xii and xiii.

1 NubiscJie Grammatik (Vorwort).

2 Nvba-Sprache, I, \i. 1.

'Schiifer and Schmidt, opp. citt.

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17

III. THE CONTENTS OF THE

MANUSCRIPT

The language in which the manuscript is written

is, at present, unknown, but the Greek words that

occur in it make it certain that the subject-matter

is Christian in character; the forms in which these

words are found are as follows:

D^piCTOC Fol. 1 6; IHCOTCCI ^piCTOC Fol.

176, L 12.

A*a>.pTTrpoc Fol. 1 6.

2£picTia>.iioc Fol. 2 a; Fol. 4 a; Fol. 9 a.

q>i?V.o^em Fol. 3 a and 6; t^i^o^enH Fol. 46.

eWimoc Fol. 3 6.

2UKeH*.(?) Fol. 4 6.

RenTpon (?) Fol. 5 6.

n^peenoc Fol. 6 a.

Tpici>.pion Fol. 6 a.

js.pioc Fol. 6 a.

uieKu>, with Coptic optative A**pe (?) Fol. 86.

e^p-roc Fol. 10 6.

npoc Fol. 10 6.

i'epeoc Fol. 11a; -fepovc Fol. 11a.

aaiocroXo.... Fol. 156.

eva^ceX Fol. 15 6.
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qr&\ Fol. 15 6.

ju&ee, with Coptic optative jm^pi (?) Fol. 156.

er^-ypoc Fol. 16 a.

D
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18

INTRODUCTION

«= ana Fol. 6 a, l. 5; 6, l. 7.

Hebrew words and names appear in Graecized

forms, e. g.

fejuHii = |t?« Fol. 16, Fol. 18 a, &c.

feWiXoirifej = rn^n Fol. 15 6, l. 9.

*WoTi& ) Fol. 15 6,l.12.

ooccfetife\ = w-yenn, in the phrase ooccfeiife

OTCfellfe I HTpifeKett OVKOTp'

ecfeniife ) Foll. 5 6, 6a; Fol. 11 a.

jufepife.it

lepoircfe.'X.HJUHfe. = o^vwi Fol. 16 6, l. 8.

fenn*.l = 3K («3K) Fol. 16 a, l.10 (\nn& -ieioT-

*Mis. J *.feioc), and Fol. 16 6, L 13.

cjvTfenfe = fB'e> Fol. 14 6,l. 8.

There is no reason why the texts in the manu-

script should not have been translated direct from

Greek originals, but, in view of such forms as

jufepeuieetb and ju.fepiju.fe.ee, if jufepe and jufe.pi

do really represent the Coptic optative, they may

have been translated from Coptic. That the

Nubians were well acquainted with the Coptic

and Syrian systems of writing, as well as the

Greek, is evident from the Kitdb al-Fihist\ and

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Nubian Christianity must, after all, have resembled

1 See Kitdb al-Fihrist, ed. Fliigel, Leipzig, 1872, tom, i, p. 19.

The author of this work was born between 913 and 936, and was

called Ibn Abl Ya'kub an-Nadim. In his chapter on the writings

in use in the Sudan he says that the Bega peoples have a writing

and a literature of their own, and adds that the Nuba peoples
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write in Siryani, Rumi (Greek), and Kubti characters.

THE CONTENTS OF THE MANUSCRIPT 19

closely that of Egypt. The monasteries and reli-

gious houses of Nubia were copies of those of

Egypt, the 'rule' was that of the monks of Egypt,

and the religious literature studied in both coun-

tries must have been the same.

In the title of the first work in the manuscript

are found ^picTocK AA^pnrpoc, and the name

JUHH&., prefixed by a Nubian word which must mean

'saint' or 1 blessed'; the last word of the title is

djuHtf. From these words and names it is clear

that the text which follows must refer to Mena,

a martyr of Christ, and it may be a hymn to the

saint, or an encomium on him, or a history of his

martyrdom, or a short summary of his life similar

to the summaries of the lives of saints which are

found in the Arabic or Ethiopic Synaxarium.

Whether the title adds any description which would

enable us to identify the Mena referred to cannot

be said, but probably it does not. The name Mena,

MinaJ, Mennas, Menas, &c, was borne by several

Egyptian saints and martyrs, who were of sufficient

importance to be commemorated in patristic litera-

ture. Thus in the Ethiopic Synaxarium there are

Minas and Hasina the martyrs2; Minas the martyr,

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with his mother Urania3; Minas, Bishop of

Tamaya4; Minas a martyr, whose name is carefully

stated to mean i. e. faithful or believing6;

1 In ancient Egyptian Mend (I, the Menes of the Greeks.

/www I

2 alibi a>rfirt.V; Oriental 660, fol. 36 a, col. 2 (Tekemt vii).

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'Ao-frljP; Oriental 660, fol. 53 a, col. 1 (Khadar xi).

* Haofi.i Oriental 660, fol. 58 6, col. 3 (Khadar vii),

6 Oriental 660. fol. 66 6, col. 1 (Khadar xv).

20

INTRODUCTION

Minds the Archbishop, who went to Scete1; Minas

Aragawi or the hermit, of whom nothing is known2;

Minas of Akhmim, who went to Eshmunen3;

Minas the martyr, from the city of Kus4; and

Minds the deacon, who is mentioned with Abba,

Hor5. In the Arabic Synaxarium we have Abu

Mind on Hatur xv, Minds the martyr on Na-

khasse ii, &c.

In the outline drawing of Fol. 10 a of the Nubian

MS. the &.t?ioc aahufe there represented is an

equestrian soldier, who became a military saint,

like Saints Victor and Vicentius, Saint Kene and

others, and of all the saints and martyrs mentioned

above the only Minas who can possibly be identified

with the original of the drawing is the Egyptian

soldier who is commemorated on the fifteenth day

of Khadar by the Abyssinians, on the fifteenth of

Hatur by the Copts6, and on November 11 by the

Western Churches 7. Of the history of this saint

previous to his martyrdom little is known, but

a fairly full description of the tortures which he

suffered and of his martyrdom exists in Greek,

Latin, Arabic, and Ethiopic. In the accounts of

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the martyrdom given in these languages several

1 Oriental 660, fol. 67 a, col. 3 (Khadar xv).

2 Oriental 660, fol. 98 a, col. 1 (Takhshash xiv).

s Mm^£l: Oriental 660, fol. 159 b, col. 3 (Yakatit xvii).

4 Oriental 660, fol. 163 a, col. 3 (Yakatit xxv).

6 Oriental 660, fol. 59 b: col. 2 (Genbot xv).

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6 Wustenfeld, Synaxarium, das ist Heiligen-Kalender der Cop-

tischen Christen, Gotha, 1879, p. 117.

7 See Acta Sanctorum, November (Propylaeum), Brussels, 1902,

col. 211.
THE CONTENTS OF THE MANUSCRIPT 21

proper names occur, e.g. those of the reigning

emperors, the generals, &c, but none of these is

forthcoming in the Nubian MS. It must, therefore,

be concluded that the text in it relating to Mena is

neither a life of the saint in the ordinary sense of the

word, nor a general account of his martyrdom. It

is probably a sort of rhythmic composition in short

lines, similar to those which were sung in the

Greek1 and Ethiopian2 Churches in honour of the

saint on the day of his commemoration, containing

allusions only to the sufferings which he endured,

and abundant praises of his spiritual excellence.

From the title to the second work in the Nubian

MS. there is little information to be obtained about

the contents of the text which follows, for at most

only one name, wine*., and one word, K&non or

H*.lton*., appear to be Greek. If nine* . be Nicaea,

and Ration* . be 'Canonsthe text probably con-

tains a selection from the Canons which were

formulated at Nicaea.

1 See Krumbacher, Miscellen zu Romanos, Munich, 1907, pp. 1 ff.

a See Brit. Mus. MS. 16226, fuL 186.

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22

INTRODUCTION

IV. THE MARTYRDOM OF SAINT MENA

From the narratives of the martyrdom of Mena

now available, it is clear that the fame of the saint

Avas very great, and that his tomb was regarded as

a most holy place for some hundreds of years. He

suffered martyrdom at the end of the third or

beginning of the fourth century, and it may well be

assumed that as soon as rumours of the wonderful

supernatural powers of the saint, and the marvellous

cures which he was supposed to effect, spread

throughout Egypt, accounts of his sufferings and

martyrdom would be written in GreekJ, Latin2,

Coptic, and Syriac. These would speedily find

their way into all the great monasteries and reli-

gious houses of Egypt and Nubia, and, little by

little, narratives of his miracles would be added to

them. The oldest accounts of his martyrdom are

probably those written in Greek, for none are forth-

coming either in Syriac or Coptic. It is remarkable

that the great collection of Syriac MSS. from the

Nitrian Desert catalogued by Professor William

1 See Analecta Bollandiana, III, pp. 258-270, Paris and Brussels,

1884; Bibliotheca Hagiographica Graeca (Societe des Bollaudistes,

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Brussels, 1895), p. 91; Krumbacher, Miscellen zu Romanos,

Munich, 1907, pp. 31-43, &e.; Acta Sanctorum (Propylaeum),

Brussels, 1902, col. 211. The Greek MS. from which the Latin

version printed in Mombritius, Sanctuarium, II. 156, 157, was

made seems to have disappeared.

2 See Bibliotheca Hagiographica Latina (Societe des Bollandistes,

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Brussels, 1900-1901), p. 864.

THE MARTYRDOM OF SAINT MENA 23

Wright1 contained no life of the saint, especially

when we remember how near the Wad! Natrun is

to Alexandria. The principal facts of the martyrdom

of Mena derived from the accounts in Greek are as

follows:

Mena lived under the rule of Diocletian and

Maximianus, who issued edicts ordering all men to

worship their gods, and decreeing torture and death

to all who were Christians. He was a soldier, and

served under Firmilianus, and possessed consider-

able mental ability, and was of fine, commanding

stature. When he arrived at Kotyaion with his

fellows he heard of the edict of the emperors, and fled

to the desert, preferring to live with wild animals

rather than worship idols. Having fasted and

prayed in the desert for some time, he made his

appearance in the city during the performance of

the games and equestrian exercises at one of the

great festivals, and, as the result of the tumult

which his words and appearance produced, was

seized and carried before Pyrrhus, the prefect.

In answer to his questions Mena declared that he

was a Christian, and was dismissed under guard

and in fetters until the following day. On the

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morrow when he appeared before the prefect,

Pyrrhus tried to persuade him to give up his

belief, and when he derided the idea Pyrrhus lost

his temper and ordered him to be flogged. This

order was carried out with such thoroughness that

1 Catalogue of the Syriac 3fSS. in the British Museum, 3 vols.

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4to, 1870-1872.
24

INTRODUCTION

the earth was reddened by the blood from Mena's

wounds. Finding that he made no impression on

Mena's mind by the flogging, Pyrrhus ordered him

to be hung up on a block of wood, and when this

was done he caused his body to be scraped with

sharp claw-like iron instruments, and at length

most of his skin was torn off him. Seeing that

Mena remained steadfast in his belief, Pyrrhus next

ordered lighted torches to be applied to his wounds,

and, when these proved powerless to make him

renounce Christ, ordered him to be removed for

a season. When he was next brought before

Pyrrhus, he became filled with wrath at the bold-

ness of Mena's words, and commanded men to drag

him, bound hand and foot, backwards and forwards

over sharp iron stakes fastened in the ground, and

then had him beaten on the neck and jaws. At

length Pyrrhus, after consultation with his officers,

ordered Mena to be beheaded outside the city and

his body to be burnt; and the sentence was duly

carried out. Whilst, however, the body was in the

fire certain pious men succeeded in rescuing it, and

they carried it away to a suitable place, and having

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anointed it with unguents and wrapped it in fine

linen, they took it back to his native country.

The Life of Mena given in Arabic in the Jacobite

Synaxarium1 adds a number of details about the

saint which are wanting in the Greek. It states

1 The Arabic text has been edited, with a French translation,

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by Bene Basset in Patrologia Orimtalis, tom, iii, fasc. 3, Paris

(no date); a German translation is given by Wiistenfeld, Synaxa-

rium, Gotha, 1879, p. 117.

THE MARTYRDOM OF SAINT MENA 25

that he was surnamed 'Al-Amlna play on the

word 'Amen', and that his father was a citizen of

Nikyus, called Awdeksyus (Eudoxius), who was sent

to rule in Phrygia as a result of an intrigue by his

brother. Mena was born as the result of a special

appeal by his mother to the Virgin Mary, and the

child grew up and was educated as a Christian;

on the death of his father he succeeded to his office,

but he gave himself up to fasting and prayer.

After the promulgation of Diocletian's edict he

publicly proclaimed his belief in the Christian faith,

and after suffering many tortures he was beheaded.

His body was rescued by the faithful from the fire

into which it had been cast, and when the troops

of Mareotis were going to Pentapolis they took it

with them. Whilst they were on the sea, tame

creatures, with faces like those of wild beasts and

necks like those of camels, came up out of it, and

began to stretch out their necks along the body

of the saint and to lick it, whereupon fire came

forth out of the body and consumed their faces.

When the troops had performed their duties

and were about to leave Alexandria for Mareotis,

they wished to take the body of Mena with them;

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but when they placed it on a camel, for transport

to the ship, the animal refused to move. A second

camel was brought and the body was laid upon it,

but though beaten severely this animal also refused

to move. The soldiers then recognized that it was

God's will that the body of the saint should not

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leave Alexandria, and, having built there a tomb

E
26

INTRODUCTION

and buried the body in it, they departed. Near

this tomb was a well or spring, the water of

which was accidentally discovered to contain

medicinal properties. A sheep with the scab

walked into it, and when it had come out and

had rolled itself in the dust near the tomb it was

healed1. Seeing this the shepherd took some of

the same dust, and, having mixed it with the water,

rubbed the mixture on all his sheep that had the

scab, and they were at once healed. Now the 1 King

of Constantinople' had an only daughter who was

smitten with leprosy, and when he heard the story

of the sheep he sent her to Alexandria with

a large escort. Having learned from the shepherd

what she ought to do, she mixed some dust of the

tomb with the water and rubbed her body with it;

she slept in that place that night, and when she

woke up the next morning she was healed. During

her sleep Mena appeared to her and told her that

his body was buried in that place, whereupon she

reported the matter to her father, who sent men

and money and built a church there. During the

reigns of Arcadius and Honorius a large town was

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built near the tomb and the spring, and great num-

bers of miracles2 were performed there from that

time until the period of the rule of the Muslims,

when the town and the church were destroyed.

1 A version of this story is given by Mr. A. J. Butler in his

Ancient Coptic Churches of Egypt, II, p. 362.

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s Five miracles of Mena are described by Timothy, Archbishop

of Alexandria: see Surius, Be Probatis Sanctorum Vitia, Cologne,

1618 (November 11).

THE MARTYRDOM OF SAINT MENA 27

Among the literature of the Ethiopian Church

two accounts of Saint Mena are preserved. The

shorter is contained in the Synaxarium, and appears

to have been translated from an Arabic text similar

to that given in the Jacobite Synaxarium which was

used by the Copts. At the end is a slight variation;

and it is said that Satan stirred up evil men to

destroy the church of Mena, and carry away his

body, and lay waste the city, and that when a new

church had been built, and the body laid in it,

more signs and wonders appeared than before. The

longer account was also probably translated from

the Arabic, but at what period cannot be said.

The oldest known copy of it is contained in

Oriental 689 *, which Professor William Wright

attributed to the fifteenth century. This account

gives a description of the life of Mena before his

martyrdom and the details of his sufferings, and

reproduces the conversations between Mena and the

governor, and adds information which is not found

elsewhere. Up to the end of the narrative of the

martyrdom it agrees closely in many places with

the Greek text printed in Analecta Bollandiana, III,

pp. 258-270, but there are several passages in it

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for which there are no equivalents in any published

Greek text.

In the Jacobite Synaxarium it is said that when

Mena was living in the desert he saw heaven open

and the martyrs wearing beautiful and glorious

1 See Wright, Catalogue of the Ethiopia MSS. in the British

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Museum, p. 159.
28

INTRODUCTION

crowns, and heard a voice which said, 'Whosoever

shall suffer for the Name of Christ shall receive

these crowns.' In the longer Ethiopic version this

speech is much fuller, and Mena is told that he

shall receive three incorruptible crowns, like (those)

of the Trinity, one as a reward for his chaste life,

one for his patient endurance, and one for his

martyrdom. This passage must have been present

in the mind of the scribe who drew the picture

of the saint in the Nubian MS. (Fol. 10 a), for

there, above the figure of Mena on the horse, the

three crowns are represented. In the Jacobite

Synaxarium the fact that Mena was a soldier is

slurred over, but in the Ethiopic text it is insisted

on again and again, and the governor, whose name

is not given, called upon him to obey his orders

because he was a soldier and a servant of the

emperor. And when Mena quoted the Scriptures

to him the governor asked him, 'Being a soldier

how knowest thou this Scripture?' The Greek

text says that after the saint had been beaten for

some hours an officer present, called Heliodorus1,

advised the governor to pass sentence of death on

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Mena without delay; this name has been preserved

in the Ethiopic under the form 'Habta Dahaya',

i. e. 'gift of the sun'.

The episode of the beasts coming up out of the

sea is also amplified in the Ethiopic version. As

the troops under their general Athanasius were

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1 TVSv tm r>)s Ta£«<os rts 'HAi^S<opos iraptoriSs, Analecta Bollan-

diana, III. 268.

THE MARTYRDOM OF SAINT MENA 29

sailing from Alexandria to Mareotis certain terrible

beasts rose up out of the sea and tried to snatch

away the body of the saint, but arrows of fire

darted out from it and smote them in their faces,

and they fled and hid themselves in the sea; these

beasts had long, thick necks, and their faces were

like those of camels. And they came a second

time, and when arrows of fire again struck them

they bowed low before the body of the saint and

departed. These things made all the people wonder

exceedingly, and they glorified Mena who, they

firmly believed, had delivered them from the

terrible beasts in the sea.

After sailing five days Athanasius and his troops

reached Mareotis, where they fought a battle, and

through the power of the body of Mena they van-

quished the foe. When Athanasius was ready to

return he wished to take the saint's body back with

him, and had it placed on a camel for transport

to the ship. The camel was, however, unable to

move, and he therefore transferred it to the back

of another camel, but this camel also was unable

to move; and he placed it on the back of every

camel, one after the other, which he had with him,

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but none of them could walk away with it. Atha-

nasius then recognized that God wished the body

of the saint to remain where it was, and he desisted

from his efforts to carry it away. Finding that he

could not have Mena with him to guide and protect

him in future, he decided to have the next best

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thing to the body, viz. a picture of the saint. He

30

INTRODUCTION

therefore caused a portrait of Mena to be painted

on a wooden tablet, and had it laid on the body

of the saint, so that it might absorb some of the

qualities of the dead man, and determined to take

that with him as a protection when travelling by

sea or fighting on land. In the picture the saint

'was dressed as he (i. e. Athanasius) had known him,

in the uniform of a soldier, and there were at his

feet representations of the beasts (from the sea),

which resembled camels, and they were worshipping

him'. It is clear from this statement that neither

Athanasius nor the artist knew what the beasts from

the sea really were, for otherwise the creatures

would not have been represented as camels. What

the soldiers in the boat saw as they sailed from

Alexandria to Mareotis was probably 'a school

of porpoises', which their fear transformed into

'terrible beasts, with thick, long necks like those

of camels'.

This portion of the Ethiopic account has some

bearing on the question of the ornamentation of

the terracotta flasks1, which have the name and

figure of Saint Mena stamped on them, and are

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known to come from Alexandria and its neighbour-

hood. The saint is seen standing upright, and he

has a halo round his head. A short cloak is thrown

over his left shoulder, and he wears a girdle and

a sort of fringed or pleated tunic. Each hand is

uplifted over a quadruped with a long neck and

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1 Collections of these are exhibited in the Fourth Egyptian Room

and among the Christian Collections in the last room at the eastern

end of the Northern Gallery in the British Museum.

THE MARTYRDOM OF SAINT MENA 31

a tail, which is kneeling by the side of the saint,

with its head and neck stretched out on the ground

towards his feet1 (see Plate I). The examination of

thirty of these flasks leaves no room for doubt that

the quadruped was intended by the designer of

the moulds for the flasks to represent a camel. It

has been generally assumed that the camels on

the flasks are meant to represent the camels which

refused to bear away the body of Mena from the

place where God intended it to rest, but there is

no proof that such is the case. Another view is

that the camels illustrate a legend to the effect that

when Mena was about to be beheaded he told the

people near him to put his body after death on

a camel, and to turn the animal loose, whereupon

it would find its way to the place where he was

to be buried2. The true explanation of the camels

on the flasks of Mena is probably suggested by the

Ethiopic version, which is clearly based on ancient

materials. Athanasius the officer had a portrait

painted of Mena, in the apparel of a soldier, with

representations of beasts of the sea, 'which resem-

bled camels,' at his feet worshipping him. In other

words, Mena the soldier was made into a maritime

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saint, because he delivered Athanasius and his

troops from these marine creatures. The man who

made the moulds of the oldest Mena flasks knew

that he had to represent Mena as a military saint,

1 On a reliquary at Milan the camels are represented with their

heads and necks up; for an illustration see Murray, P. S. B. A.,

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Jan. 1907, Plate 3.

1 Mombritius, Sanctuarium, II, fol. 157 6, col. 2.

82

INTRODUCTION

with beasts 'which resembled camels' kneeling and

worshipping him. Finding it impossible to make

figures of beasts 'which resembled camels' but

were not camels, he made actual figures of camels,

and placed them in the position required by the

tradition current in his day.

The shrine of Mena was at Mareotis, at no great

distance from Alexandria, and nothing was more

natural than that he should become a maritime

saint, and the patron of fisher-folk and all those

who lived on the seashore in the neighbourhood.

The drawing of Saint Mena which is found in the

Nubian MS. (Fol. 10 a) appears to contain traces

of the tradition of the picture of Mena painted

for Athanasius the officer. In it we have a good

representation of a soldier on horseback, wearing

a military cloak, belt, and tunic, and armed with

a long-shafted spear, which is turned point down-

wards. On the ground before him is a figure of

a bearded man, with his right hand stretched out

and touching the hoof of the left foreleg of the

horse. Near its feet are the remains of some

object which, owing to the mutilation of the bottom

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margin of the leaf, it is impossible to identify.

According to the Synaxarium the place where

the body of Mena was buried was made known

by the saint himself to a daughter of the 'King

of Constantinople', but in the longer Ethiopic ver-

sion it is said that his tomb was discovered in

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another way. A certain lame young man went

and rested himself on a spot over which he saw

THE MARTYRDOM OF SAINT MENA 33

a lamp burning, and whilst he was there his father

found him and began to beat him. The lame youth

leaped to his feet, and finding that his foot was

healed ran away in the sight of his father and the

other people who were there. Subsequently the

young man told them about the lamp, and then

they looked and saw the lamp burning, and people

flocked there and were healed of their diseases.

Soon afterwards a church in the form of a tent was

built over Mena's tomb; in it was hung a lamp

similar to that which had been seen first by the

lame young man; it burned by day and by night,

and the oil in it was scented; and people who came

from a distance took away to their homes some

of the oil of that lamp, and effected cures on sick

people therewith. These statements explain the

existence of flasks stamped with the name and

figure of Saint Mena; they were used by the faith-

ful for carrying away the scented oil which they

obtained from the lamp burning over his grave.

Mena flasks are flat, and are made of earths of

various colours, pink, brown, grey, &c.; they have

usually two handles, and measure from about 3| in.

to 6| in. in height. Some have the figures of the

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saint and two camels stamped on both sides, with

the legend

^ eYAOriATOYAriOVMHNA ^

running round each scene1; others have the same

scene enclosed within a wreath on each side2, with

1 See No. 23328. 2 See No. 38495.

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F
84

INTRODUCTION

the saint's name added, o *.tnoc uhii&; others have

a cross <%4 on each side of Mfina's face or o|o2;

and one in the British Museum has two necks 3.

Interesting variants are given by No. 5232 (see

Plate II, No. 1), where we find the saint and the

camels on one side, and on the other a figure of

the large two-handled oil jar in which the stock

of the sacred oil was kept, with a small oil flask

by its side. The conical object seen on the large

jar is the massive earthen cover, which resembles

the jar stoppers that were in common use in Egypt

for jars of oil and wine from the Archaic Period

downwards. Another important example is No. 883

(see Plate II, No. 2). On the one side are the

saint and the two camels, and on the other a ship,

which proves that Mena was a maritime saint and

the patron of shipping, and that the oil from the

lamp in his shrine was believed to carry with it

the same protective power which his dead body

displayed in the ship on behalf of Athanasius and

his soldiers.

The first church over the tomb of M§na was in

the form of a tent, and was probably built by

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Athanasius, the officer, at no great distance from

the seashore4. This, however, soon disappeared, for

the Ethiopic narrative states that a church was built

1 See No. 5231. * See No. 17082. 3 See No. 38462.

4 It is strange that Palladius, who visited all the famous monks

of Egypt in the last quarter of the fourth century, gives no

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account of Mena in his Paradise of the Fathers, for he lived three

years in the monasteries near Alexandria and sailed across Lake

Mareotis to the Nitrian Desert.

THE MARTYRDOM OF SAINT MENA 35

over the tomb in the days of Archbishop Athanasius,

who sat from 326 to 372. Apparently Athanasius

died before the building was completed, for the text

goes on to say that the body of the saint was placed

there and the church consecrated in the reign of

Theodosius (378-395), during the Patriarchate of

Abba Theophilus (385-412). At this time or soon

afterwards a great church, dedicated to the Virgin

Mary, was built near the church of Mena, and it was

specially provided for the use of those who came to

the tomb of the saint.

The second church, i.e. that consecrated in the

reign of Theodosius, was probably the nucleus of the

great monastery and of the important town, which

flourished under the name of Al-Muna, or Al-Mina,

in the fifth century. The position of this town has

been accurately fixed by Herr C. M. Kaufmann, who

has excavated the whole site, and he says that the

once flourishing Oasis town of Menas lies at a dis-

tance of four caravan hours to the south-west of the

ruins of Taphosiris Magna, and half-way between

Alexandria and the Wadi an-Natrun, upon the

road from Tarranah to Barkahl. The remains of

Saint Mena were probably transferred to this site

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because it was an ancient and important trade

centre for the caravans which travelled between

Alexandria and the Oasis of Jupiter Ammon, and

between Alexandria and Upper Egypt. Originally

the town owed its importance solely to the fact

1 Die Ausgrabung der Menas-Heiligtumer in der Mareoliswuste,

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Cairo, 1906, pp. 18 ff.

36

INTRODUCTION

that it was built near springs of water. The town

of Al-Mina is described by an Arab writer quoted by

Quatremere 1 and by Pacho2; see also the note in

Mr. A. J. Butler's Arab Conquest of Egypt, pp. 177,178.

In the reign of Zeno (474-491) a fortification of

some kind and barracks for soldiers were built

near the tomb, and the officers and Alexandrians

of high rank removed to the place and built their

houses and palaces there, because of the miracles

which were worked at the tomb of Mena during

the days of the Patriarch Timothy. From the

middle of the fifth century to the conquest of

Egypt by the Arabs the church of Mena enjoyed

great prosperity, and it is to this period that must

be assigned the oil flasks of Mena described above.

During the interesting excavations which were

made by Kaufmann on the site of the 'town of

Mena' in the desert of Mareotis in 1905 the remains

of an oven in which Mena flasks had been baked

were found, and in a cellar a number of large

amphorae in which the sacred oil was stored were

discovered. Kaufmann's careful examination of

the site also produced terra-cotta lamps of various

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kinds, on some of which was the legend tot a^ioy

Aim*., and it is clear that the manufacture and sale

of the flasks and lamps must have been a very

profitable business.

Towards the end of the reign of Heraclius the

prosperity of the town and shrine of Mena began

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1 Memoiree, torn, i, p. 488.

1 Relation d'un Voyage dans la Marmarique, Paris, 1827.

THE MARTYRDOM OF SAINT MENA 37

to decline, and during the troublous years which

immediately preceded and followed the conquest of

Egypt by the Arabs the church was pillaged and

the town plundered and destroyed. Later, when

the Copts began to regain influence and power,

another church was built on the old site, and the

cult of the saint revived. In the first half of the

ninth century the church was pillaged, and much of

what was beautiful in it was carried off, and before

the close of the century the Arabs, who were in-

furiated at the arrogance of the Copts, attacked all

their churches, and among those which were utterly

destroyed was that of Saint Mena of Al-Muna, or

Al-Mina.

The name of Mena was commemorated in Egypt

and the Sudan, and even in remote Abyssinia, for

centuries after his death, and his martyrdom and

the miracles worked by him at his tomb were held

to make him the equal of the greatest saints in the

Egyptian Church. In prayers his name was used

as a word of power, and it is found in invocations

cut upon Coptic sepulchral stelae of the ninth and

tenth centuries. Thus on stele No. 1107 in the

Southern Egyptian Gallery (Bay 32) is an invocation

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to Saints Biktor (Victor), Phebamon, Mena, George,

Cyriacus Philotheos, Sergius, and others, and on

No. 1110 (Bay 28) Mena is invoked with Michael,

Gabriel, Adam, the Virgin Mary, Victor, Phoeb-

amon, George, Cyriacus, and other saints and

martyrs. The fame of the saint spread not only

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into countries to the west of Egypt, but also into

38

INTRODUCTION

Europe, and one of his oil flasks was found as far

to the west as Arles1. For a description of the

beautiful ivory box in the British Museum, on the

sides of which are carved scenes representing the

martyrdom of Mena and his sanctuary near Alex-

andria, see 0. M. Dalton, Catalogue of Early Christian

Antiquities, p. 55. On the antiquities generally

which bear the saint's name or refer to his martyrdom

see E. Michon,' La Collection dAmpoules a Eulogie,'

in the Melanges of G. B. de Rossi, Paris-Borne, 1892;

and Kaufmann, Handbuch der christlichen Archdologie,

Paderborn, 1905, pp. 580 ff., and the authorities

quoted there by him.

1 See the article 'Ampolla dell' olio di S. Menna Martire scoperta

in Aries', in Bullettino di Archeologia Cristiana, ed. G. B. de Eossi,

vol. VII, Home, 1869, p. 31.

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39

V. THE MARTYRDOM OF SAINT MtNAS

In the Name of the Father, and the Son, and the

Holy Ghost, [One] God!

The Fifteenth Day of Khadar

On this day Saint Minas, the interpretation of whose

name is 'faithful and blessedbecame a martyr. The

father of this holy man was one of the men of the city

of Nakiuyos1, whose name was 'Awd6ky6sa, and he was

a prefect and governor. And his brother was jealous of

him, and made an accusation against him to the king,

who sent him away to the country of Afrakya3 (Phrygia),

and appointed him governor over that country. And the

people of that country rejoiced in him, for he was a merciful

man, and he feared God. Now the mother of Saint Minas

had no child. And one day, on the festival of our holy

Lady the Virgin Mary, she went to church, and she saw

the sons of the Church4 wearing fine apparel, and coming

to church, and she cried out and wept before the image

(or, picture) of our holy Lady the Virgin Mary, and she

entreated her to make supplication to God on her behalf

1 The yujiii of the Arabs. On the identification of this town

with nuja^ see Amelineau, Geographie, p. 277.

2 h(D-£toVlli for AaKfiilA.fA: = Eudoxius. The Arabic text

From the Ethiopic Synaxarium

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(Oriental 660, fol. 66 b 1 ff.)

3 Arabic i~£ij>\.

* i. e. the children of believing folk.

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40 THE MARTYRDOM OF SAINT MInAS

that He might give her a son. And there went forth a

voice from the image (or, picture) of our holy Lady the

Virgin Mary, saying, 'Amen.' And straightway that woman

departed to her house. And she told her husband of the

voice which she had heard from the image (or, picture) of

our Lady Mary; and her husband said unto her, 'The

Will of God be done.' And after a few days God gave

her this holy son, and she called his name 'Minasaccording

to the voice which she had heard from the image (or, picture)

of our Lady Mary \

And when he had grown up a little Eudoxius taught him

the Scriptures and spiritual doctrine. And when he was eleven

f. 66 6 3 years old his father died, being a very old man. | And about

three years later his mother died; and Saint Minas was left

by himself, fasting and praying. And although the officers,

on account of their great love for his father, gave him his

father's position, he would not forsake the worship of Christ.

And when Diocletian denied [Christ] he commanded all

the people to worship idols, and many became martyrs for

the Name of our Lord Jesus Christ, to Whom be glory!

And at that time Minas left his appointment, and departed

to the desert, and he dwelt [there] many days, contending

greatly. And one day he saw heaven open, and the

martyrs crowned with beautiful crowns, and he heard a voice

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which said unto him, 'He who laboureth for the Name of

Jesus Christ, to Whom be glory! shall receive crowns like

unto these.' And he returned to the city and confessed the

Name of Jesus Christ, to Whom be glory! And many men

received him because they knew that he belonged to a noble

family. And the governor promised him rich apparel and

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many great honours, but he would neither hearken to his

command nor turn from his excellent counsel. And straight-

way the governor commanded him to be beaten with a severe

beating, and when the men were worn out with torturing

1 A play on the word Amin or Amen.

FROM THE ETHIOPIC SYNAXARIUM 41

him, the governor commanded them to cut off his head with

a sword. And they cut off his head straightway, and he

received the crowns of martyrdom in the kingdom of the

heavens. And many men became martyrs because of him,

and for the Name of our Lord Jesus Christ, to Whom be

glory!

Now the governor had commanded them to cast the body

of the holy man into the fire, but [certain] believing men

took the body of the holy man out of the fire, which had

neither touched it nor harmed it, and no injury whatsoever

had come upon it. And they swathed it for burial in fair

swathings, and they laid it up in a certain place | until the f. 67 o l

end of the days of persecution.

And in those days the men of the region of Maryut1

(Mareotis) wished to collect a troop of men from the Five

Cities2, and they took the body of Saint Minas with them

that it might be unto them a help, and might protect them

on the way. And as they were sitting in the ship, the body

of Saint Minas being with them, beasts came up out of the

sea, and their faces were like unto the faces of serpents, and

their necks like unto those of camels. And they stretched

out their necks towards the body of the holy man, and licked

it; and the men were afraid with a great fear. And there

went forth fire from the body of the holy man and consumed
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the faces of the beasts. And when they had come to the city

of Alexandria, and had finished their business, they wanted to

return to their country, and to take the body of Saint Minas

with them. And when they had set his body upon a camel

that camel would not rise up from his place; and they placed

the body upon another camel, and that camel also would not
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rise up; and though they beat the camel with a severe beating

he would not move at all. And they knew that this was

the will of God, and they built a shrine over the saint, and

buried him therein, and departed.

1 iljjj^l. 2 Pentapolis, ^Xe (j-Ji.

a
42 THE MARTYRDOM OF SAINT MtNAS

And God wished to reveal the [place of the] body of

Saint Minas. And there was in that desert a certain

shepherd, and one day a sheep which was suffering from

the disease of the scab went to that place, and dipped

himself in the water of the little spring which was near

the place, and he rolled about in it and was healed straight-

way. And when the shepherd saw this thing, and understood

the miracle, he marvelled exceedingly and was astonished.

And [afterwards] he used to take some of the dust from

that shrine, and mix it with water, and nib it on the sheep,

and, if they were ill with the scab, they were straightway

f. 67 a 2 healed thereby. And this | he used to do at all times,

and he healed all the sick who came to him by this means.

And the king of Constantinople heard the report of this

matter. And he had an only daughter who was suffering

from a disease of the skin, and he sent her to that place, but

she was unwilling to take off her apparel before the men.

And she asked the shepherd in what way he worked, and how

he healed the sick, and the shepherd told her how he did it.

And she took dust from that place, and mixed it with water

from the spring, and she rubbed the whole of her body

therewith. Now she slept that night in that place. And

Saint Minas appeared unto her, and said unto her, 'When

thou risest up in the morning, dig, and thou shalt find my

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body'; and straightway she was healed of her sickness.

And having risen up, being healed of her sickness, she

commanded them to dig in that place, and immediately

they found the body of Saint Minas. And she rejoiced ex-

ceedingly with great joy, and she sent a letter to her father

and made this matter known unto him. And the king built
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a church over the body of the saint.

And a beautiful church1 was [also] built to him in that

1 The first church of Mena was probably destroyed during the

general destruction of monasteries in the Nitrian Valley and in the

neighbourhood which is described by Socrates (Hist. Eccles. VI. 7).

FROM THE ETHIOPIC SYNAXARIUM 43

place in the days of the righteous Emperors Arcadius (395-408)

and Honorius, who commanded them to build a great city there;

and a great city was built there according as the righteous

Emperors had commanded. And they laid the body of

Saint Minas in that church, and signs and great wonders

were made manifest through his body. And people of all

kinds used to come into that church, and they were healed

of their sicknesses, and signs and wonders were made mani-

fest in that church. And Satan was envious, and stirred

up certain evil men of the cityand they destroyed | the f. 67 o 3

church, and laid waste the city, and carried away the body

of Saint Minas. And other men built a church to him

there, and they laid his body in it, and there more signs

and more mighty wonders took place than before. May

his blessing be with, &c.

1 Probably Theophilus and his companions.

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44

VI. THE MARTYRDOM OF SAINT MiNAS1

From the Book of the Acts of Saints and Martyrs

in Ethiopic

(Oriental 689, fol. 73 b ff.)

f. 78 6 1 The Martyrdom of Minas, the Saint, and Warrior, and

Martyr of our Lord Jesus Christ. May his prayer be with

us! Amen.

This holy man and martyr, the blessed Minas, belonged

to a district of Egypt, the name whereof was Ketwa2,

which was called after the name of a certain governor, who

built therein a tower and made strong the walls thereof.

The name of the father of Saint Minas was 'Awdeksis

(Eudoxius), and the name of his mother was 'Awfomya

(Euphemia); they were Christians, and the people loved

f. 73 6 2 Eudoxius. And his brother 'Atalyos | (Anatolius) rose up

against him, and made false accusations against him to

'Abrayos3 the king, and the king appointed him to

'Abrakiya* (Phrygia). Now he was exceedingly rich.

1 The text is edited from Oriental 689 and is the oldest we have,

and notwithstanding its inaccuracies in places, repetitions, &c,

is trustworthy. The variants given in the notes are from Oriental

691 (B), which contains a carefully written text, and is most useful

in supplementing the standard text. The text given by C

(Oriental 686) adds nothing new; the references to its folios are
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given for the convenience of those who may wish to consult

the MS.

2 According to the Greek K6twa was in Phrygia; see Krum-

bacher, Miscellen zu Romanos, p. 31. The Greek texts have

KotdcwW.

3 Abrayos was probably a governor of Phrygia.

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4 There seems to be a confusion hero between the names Phrygia

and Africa.
FROM ACTS OF SAINTS AND MARTYRS 45

And he carried his possessions and his wife from Alexandria

to 'Abrakiya (Phrygia), and he was angry with his wife, for

they had no child.

On one occasion when his wife went to the church on the

Festival of Our Lady Mary, the Mother of God, Jesus Christ

our Lord, the Word of the Father (to Whom be praise for

ever and ever, Amen!), and saw the people bringing in their

children to be blessed by Our Lady, the Holy Virgin, she

wept bitter tears, and prayed, and made supplication and

entreaty, [for a child, and] she heard a voice from Our Lady

which said, 'Amen/ Then she conceived and brought forth

a son, and she called him 'Minas' j now she took this name

from [the word] 'Amin '1. And his father rejoiced, and set

free the malefactors from the | prison, and he gave much f. 74 a l

alms to the poor.

And when the child grew up he taught him whatsoever

was necessary, and the doctrine of the Holy Scriptures; and

[the boy] trained himself in fasting and prayer. And when

he was eleven years old his father died, and three years later

his mother died also; and he sorrowed exceedingly because he

was alone and because he was an orphan, and he gave all his

goods to the poor, and withdrew to the church where he toiled

in fasting and prayer.

And the governor who was appointed over 'Afrakya, (i.e.

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Africa) after his father, loved Minas exceedingly, and he took

him by guile and made him a soldier; now at that time he

was fifteen years of age, and he made him his deputy.

And in the second year of the reign of Gayyos Waflesayos2

[the Emperors] called upon all people to worship the polluted

gods, and their edict was exceedingly evil. And they wrote
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letters, and sent them into every country and province under

their rule, and they came even to the borders of Kwatilam

1 i. e. ' Amen'; Amin is also a name of God.

a Gaius Valerius Maximianus, Emperor from 305-311. The

Greek text of the Bollandists mentions Diocletian and Maximianus.

46 THE MARTYRDOM OF SAINT MInAS

f. 74 a 2 and to the cities of Africa. | And at that time there ruled in

that country 'Arkorikos, and 'Abdadikon, and Melyanos1,

and the officers of the military service, and with them was

Minas, the blessed man and true martyr of our Lord Jesus

Christ, and he shone in their midst like a star. And the

governors made haste to perform the command which was

written in the Edict, which spoke thus:

'Rejoice, O all ye people, for we have decreed honours

for the gods, [as is] right, and we ourselves desire greatly

that whatsoever is decreed for them shall be performed with

due reverence and with the zeal which is befitting. For

this reason we have written unto every governor of every

city, and unto every general of every army, and unto all

men, and even unto women and children, that they may

perform the service which is meet for the gods with all due

care and reverence. And we decree, by our honour, that every

one who shall set himself in opposition to our Imperial Edict

shall at all times be punished and flogged without mercy.'

And straightway the heralds proclaimed in every city, to

men and women alike, that they must undertake to worship

the gods, and to return to their service. And because of this

Edict a great commotion took place, and [the governors]

compelled the people to promise that they would carry out

the orders of the wicked Emperors.

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And when Saint Minas also perceived this, he departed to

the desert, and he lived there and worked like a peasant. And

f. 74 61 he said, '1 have seen sin and corruption in the city, | and

I have left it and fled far away therefrom. I will abide

in the desert, and I shall see my God and Redeemer Jesus

Christ.' And he dwelt there for many days in great

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privation, and he toiled hard. And after a time the

grace of God lighted upon him, and he saw heaven open,

1 Compare 'Apyvpio-Kos 6 KpaTicrros fjytpMV Ta£iapxoucros

Xiavov tov api0fji.ov iw Xtyofievtov 'PovriXiaKoii' (Kruinbacher,

op. cit., p. 31).

FROM ACTS OF SAINTS AND MARTYRS 47

and the interior thereof was filled with angels of light who

were carrying crowns of light, and laying them upon the heads

of those who had consummated their martyrdom. And

the angels were making them to ascend into heaven with

great splendour, and they were shining like the sun. And

Saint Minas longed to become a martyr for the Name of

our Lord Jesus Christ.

And as he was meditating upon this matter, a voice

from heaven cried out and said unto him, 'Blessed art

thou, Minas, for thou hast been called, and the fair beauty

of thy mind hath made itself manifest from thy youth

until this day. And thou shalt receive crowns incorruptible,

like [those of] the Holy Trinity, O thou who art the firstborn

of their love: one for thy virginity, and one for thy patient

endurance, and one for thy martyrdom. And thy martyrdom

shall be greater than the martyrdoms of a multitude of

martyrs, and thy name shall be honoured, and multitudes

of people shall come from every part of the world, and

shall take refuge in thy church which shall be built in

the land of Egypt, and works of power shall be manifest, |

and wonderful things, and signs, and healings shall take f. 74 6 2

place through thy holy body.'

And when Saint Minas heard this he rejoiced. And he

rose up straightway and came into the city, whilst the

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unbelievers were gathered together in the place of festival1,

and being lifted up in the Spirit he began to sing a psalm

whilst the governors were seated there with all the people,

and he said, 'I have come to those who have sought me, and

I am found by those who make enquiry for me.' And they

held their peace, for they were amazed, and they marvelled
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at his striving when they saw him in the garb of the Christians.

And the governor said unto him,'Who art thou?' And

he said, 'I am Minas, a holy man, the servant of my Lord

Jesus Christ, the King of the universe.'

1 i. e. the theatre.
48 THE MARTYRDOM OF SAINT MlNAS

And the governor said unto him, 'Art thou a stranger,

O my son, that thou hast dared to come hither in this

guise, and to prevent the people from performing their

service by thy words?' And there were there some who

recognized him, and they said to the governor, 'We know

this man. He is a soldier from [the troop of] 'Awtidtk6n V

And the governor said unto him, 'Art thou a soldier?' |

f. 75 a l And Minas said unto him,'Yea, I was a soldier in time past,

but because of your infidelity I forsook [the service].'

And the governor said unto him,'Why didst thou leave

military service? Was it because thou wast an alien or

a Christian?' And the governor commanded them to put

him in prison.

And on the following day they brought him forth with the

people into the market-place, and the unbelieving governor

said unto him, 'How is it that thou darest to come into the

market-place to be punished like a slave, and to put to shame

the Emperors by saying "I am a Christian "? Now tell me.

Why didst thou forsake military service? Where hast thou

been living during these [last] days? And whence hast

thou come?'

And Minas said unto him, fI am a man of the land of

Egypt, and because I wished to become a soldier of the

Heavenly King I forsook the fleeting soldiery of this world.'

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And the governor said unto him, 'Where hast thou been

until this day?' And Saint Minas said unto him, ' Through

love for Christ I chose to dwell with the lions in the desert,

rather than to become corrupted with those who know not |

f. 75« 2 God, for it is written2, 'Let not my soul be corrupted with

sinners, nor my life with the men of blood, in whose hands

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there is violence.'

1 Compare tovtov rjptts yimpifafua/ irpb erUv irhnt (rrpo.Tev6fi.tyov

iv t£ vovfitpm tw 'PovriAiouciov rStv ovtu>v vtto <PtpfiiX.iavov tov rpi-

flovvov (Krumbacher, op. cit., p. 33).

2 Psalm xxvi. 9.
FROM ACTS OF SAINTS AND MARTYRS 49

And the governor said unto him, 'Sacrifice now to the

gods, and forsake thine error, for thou art a soldier who hast

forsaken thy service and hast called thyself a Christian.

Have pity on thy life, O man, and draw nigh and offer sacri-

fice to the gods, and return to thy duty, and draw nigh and

preserve thyself from torture.'

And the saint said unto him, 'I wish to please the King of

Kings, and to receive from Him and to wear deathless crowns.

Imagine not that thou canst make me to return through

terror of thee, for I hold in contempt thy tortures (or,

punishments), because I burn with desire to follow the

example of my Lord Jesus Christ.1

And the governor said, 'Carry him away, and bind him

tightly with cords hands and feet1, and flog him with an

ox-hide whip.' And he said unto him, 'Since thou art

a soldier return to thy duty to the Emperor. ' And the

blessed Minas said, 'It is better for me to remain a soldier,

and to return to the service of the Emperor Christ, Who is

the Great King.' | And straightway they flogged him with f. 75 61

a severe flogging, until the ground was soaked with his

blood, and he sank down upon the earth. And the governor

6aid unto him, 'Sacrifice to the gods, O man, before any more

of thy flesh be flogged off thee by the whip.'

'And Minas said unto him,' O evil counsellor, I will not

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return [to the service of the Emperor] through thy cruel

torturings. Continue them, therefore, for God is my Helper,

and He is able to provide healing for the wounds which thou

inflictest.'

And the governor, in the stupidity of his heart, said,

'Flog him again, and hang him up upon a tree, and scrape
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his flesh off his body with scrapers.' And whilst they were

doing this the governor said unto him, 'Art thou frightened

by this torture, O Minas? Or art thou well acquainted with

1 The Ethiopic XTt-: Q: 7ft-: = the Greek tk Tto-o-dpiav (Krum-

bacher, op. cit., p. 35).

H
50 THE MABTYRDOM OF SAINT MInAs

floggings of this kind?' And the saint said unto him,' Dost

thou imagine that thou wilt be able to destroy my deter-

mination by this torture? I am a soldier of Christ, and He

will help me to be strong.'

And the governor said, 'Torture him again.' And he said

unto him, 'If thou hast another king show me thy king/

And Minas said unto him, 'O man of folly, wouldst thou

blaspheme the King of heaven?' And the governor said

unto him, ' Who is the king of whom thou sayest I cannot

know him?' And the blessed Minas said, 'He is Jesus, the

f. 76 b 2 Son of God, the Living One, the First, | the Creator of All.'

And the governor said unto him, 'Knowest thou not that

the Emperors are wroth about Christ, and that they have

ordered to be tortured every one who shall mention Christ?

Why then dost thou confess His name?' And Minas said

unto him, ' Even though they be wroth with me I will con-

tinue to confess Him for ever, and I want to escape from this

vain world. For it is written "Who shall separate us from

the love of Christ? Shall sorrow, or tribulation, or affliction,

or nakedness?" I know there is nothing which is able to

kill Christ.'

And the governor said unto him, 'Behold, thou hast pre-

pared thyself for torture, and thou shalt therefore be tortured

in the flesh.' And Minas said unto him, 'In truth thy
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tortures cannot make me submissive, for in me is Jesus Christ,

Who will help me at all times, for He helpeth those who fear

Him in every matter, as long as it be for their benefit.'

And the governor said, 'Bring ye to me lighted torches

which burn brightly, so that I may be able to overcome

f. 76 a l therewith the stupidity of his | heart, and may bring to

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nothing his strength.' And when they placed the burning

torches on his flesh (or, body), and they rested on his

bosom and burned his flesh, he perceived them not. And

the governor said unto him, 'O Minas, dost thou not feel

1 Romans viii. 35.

FROM ACTS OF SAINTS AND MARTYRS 51

the fire?' And Saint Minas said unto him, 'My Lord

Jesus Christ Himself maketh me strong, for it is written,

"When thou fallest into the fire it shall not bum thee1."

And Holy Scripture saith, " Ye shall not fear those who kill

your bodies, but who are not able to kill your souls. Fear,

however, Him that is able to destroy the soul and the body in

the Gehenna of fire V'

And the governor said unto him, ' Being a soldier, how is it

that thou knowest this Scripture?' And the blessed Minas

said: 'Our Lord Jesus Christ said 3: "When they take you

before kings and governors, consider not what ye shall say, for

it shall be given unto you forthwith what ye shall speak."'

And the governor said unto him, 'Did thy Christ know

that thou wast about to suffer in this manner?' And Saint

Minds said unto him, 'Christ is | God in very truth, and f. 76 a 2

He knoweth what is about to come to pass before it

happeneth/

And the governor said unto him, 'Cease now from this

[talk]: offer sacrifice to the gods, and depart to thy appointed

work, and follow thy duty as a soldier.' And the saint,

the martyr of Christ, said unto him, 'I am a soldier of the

Heavenly King, as I have told thee before] do this that

thou wishest. Thy tortures are in my flesh, but my soul

and understanding4 worship my God, the Heavenly King.'

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And the governor said unto him, 'Dost thou wish me to

have patience with thee for two or three days so that thou

mayest ponder thy decision, and desist from this folly which

hath come upon thee?' And Minas said unto him, 'I have

known my decision for many days: I cannot deny the God of

heaven and earth. Consider thou that three days have

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passed since I came here and confessed that I was a Christian;

I will never sacrifice to the gods, and, moreover, I will never

obey thee.'

1 Isaiah xliii. 2.

» St. Matthew x. 18, 19.

• St. Matthew x. 28.

* Following the reading of B„

52

THE MARTYRDOM OF SAINT MlNAS

And the governor was wroth, and he commanded them to

bring sharp iron stakes and drive them into the ground. And

they tied ropes to the neck (or, body) and hair of Saint Minas,

and dragged him over the iron stakes1. And Saint Minas

f. 76 b l endured this [torture] with patience, | and the governor was

not able to prevent him from confessing Jesus Christ. And

he said unto the governor, 'To make thee to relieve me

from tortures even more cruel than these which thou art

inflicting upon me I would not deny the Lord God, my God.'

I will not offer sacrifice to devils, and I will not perform the

will of thy father Satan.'

And the governor said unto those whom he had commanded

to torture him,' Throw him on the ground, and tie a stone to

his neck, and flog him because he called the gods "devils ".'

And whilst they were flogging him the governor said unto

him, 'Beat him on the sides of his head, for I perceive that

he can withstand the torture.' And as for Minas, whilst they

were flogging him he held his peace, and uttered no word.

And one of those who were sitting there, whose name was

Habta-dahaya2, said unto the governor, 'Dost thou not

know that the race of Christians never turns backward, and

that when they are tortured they bear the tortures patiently,

for death is better to them than life? Pass the sentence of

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death then upon him, and weary thyself no longer with

torturing him.

'

And the governor said unto him, 'O Minas, sacrifice to the

gods, and I will bestow honours upon thee.' And Saint Minas

said unto him,'Let thine honour be to the men of destruction.

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1 txeXcvo-f rpifiokovs 6£tis o-iSry/jovs ytvi<r6ai Kcd <TKopTrurOrjvai

avrovs iwl tov i8d<f>ovs Kal ovrm Se6«ra avrov tK tov Tpa)(q\ov Kai

tSv \iip5>v Kai tS>v ttoSwv tAjc«r#ai «rav<o avr5>v. Krumbacher,

op. cit., p. 39.

* i.e, 'Gift of the sun,' the 'HXtoSupos of the Greek texts.

The Greek versions show that it was Heliodoros and not the saint

who advised the governor to pass sentence of death quickly;

therefore delete ,fl8O:.

FROM ACTS OF SAINTS AND MARTYRS 53

As for me, I am about to receive the honour which awaiteth

me, | and to be reckoned among the soldiers of Him that f. 764 2

made me His own. As it is written, 'Your reward is great

in heaven V For the honour which is thine [to give] is

a phantom, and before God it is nothingness; but faith in

God, and the honouring of His Name, and thanksgiving to

His Majesty, shall make us heirs of the light of holiness and

of life everlasting/

And when the governor saw the strength of the faith of

the martyr he commanded them to kill him, and he passed on

him sentence, saying: 'We commanded this soldier Minas,

a deserter who would not return to [the service of] the

Emperor, and who would not sacrifice to the gods, to be

punished; he shall now suffer the punishment of death.

And because he would not obey, and worship the gods, we

further command that they throw his body into the fire/

And straightway they took the blessed martyr Minas to

the place of execution, and all the men of the city followed

after him to see the martyrdom of the blessed Minas, who

marched to death rejoicing, with his face shining with light.

And he was in the garb of the Christians, and he spake

words of confidence to those who knew him, | and the apparel f. 77 a l

which was on him sang (?), and no temptation came upon him.

Nay, he placed his confidence in God, and made supplication

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to Him, and he made haste to the doom which had been

decreed concerning him, and he cried out upon Christ Who

had made him ready for these beautiful things.

And Saint Minas turned his face towards the heavens, and

stretched his holy hands upwards, and, confessing His grace,

said, 'I give thanks unto Thee, O God of heaven, Jesus

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Christ, because Thou hast neither forsaken me, nor removed

Thyself far from me, so that the enemy might destroy me,

and because Thou hast given me the power not to deny Thy

Holy Name. And now keep Thou me in this hour, and

1 St. Matthew v. 12; St. Luke vi. 23.

54 THE MARTYRDOM OF SAINT MiNAS

grant me strength to endure to my end. And take Thou

my soul unto Thyself, O my God Jesus Christ, and I will

bow down to Thee always.' And having said these words,

he came to the place of martyrdom, and he stretched out

his neck quickly, and [the headsman] smote it with a sword,

and his head rolled away from his body. And the guards

carried away his holy body and cast it into the fire, and departed.

And there were there certain fellow soldiers of Saint Minas

who were believers; now they were exceedingly many in

f. 77 a 2 number, and they put out the fire, and took his body | and

his head, and placed them in a shroud made of costly linen

and perfumed with many sweet scents. And they carried

them into the house of one of their number, and placed

them in a coflin with great joy, and they praised God

Who had given him the power to endure. Now there was

no trace of fire on his body. Thus was consummated his

martyrdom on the fifteenth day of the month Khadar1 (i. e.

November 11). And he departed to our Redeemer Jesus

Christ, Who is the King in truth, to Whom be praise, and

honour, and might, for ever and ever2. Amen.

This holy and blessed Minas, the precious martyr, was

perfect in his strength, and in stature, and in faith, and

in sweetness of disposition, from his youth up; and in his

later years he was gentle, and merciful, and a lover of the

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poor and the stranger.

And after his martyrdom was consummated, as we have

already said, a host of soldiers came to fight against the

Five Cities, and the country was disturbed, with the borders

thereof. And there came forth an order for a troop of

soldiers to proceed from Phrygia, to fight against the men of

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Mareotis.

And 'Atnasis (Athanasius) the governor wished to take the

1 According to Krumbacher's text (p. 43) Mena was martyred

in Kotyaion (ev tt} Koruaeuv fx.rfTpoir6X.ti).

1 Here the Greek texts of Krumbacher and the Bollandists end.

FROM ACTS OF SAINTS AND MARTYRS 55

body of Saint Minas with him that it might be unto him

a helper and a deliverer. And having opened the door [of the

place] wherein his body was, there shone upon him a great

light. And having hidden the body from the men so that

they might not prevent him, | he carried it away, and took f. 77 6 1

it up into a ship, and departed.

And when they arrived in the sea which is between Africa

and Alexandria, there appeared unto them in the water

certain terrible beasts. Now they were the most terrifying;

their necks were long and thick, and their faces were like unto

the faces of camels. And they stretched out their necks

towards the ship so that they might snatch out from it

those who were therein. And arrows of fire went forth from

the body of Saint Minas into their faces, and they fled and

hid themselves in the sea. And they came back, and the

arrows of fire again prevented them [from seizing the men];

and after this they bowed low before the Saint and departed.

And all those who were in the ship marvelled, and they

believed in God, and they glorified Minas the martyr, and

gave thanks unto him because they had been saved through

his body.

And after five days they came to the city of Alexandria,

â– and they went forth from that place and took the body of

Saint Minas the martyr with them. And they went up in

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the ship from Alexandria to the shore of the sea of Mareotis,

where they fought a battle; and they made supplication to

Saint Minas, and to his body, and he conquered the mighty

men of war, and slew them through his entreaty, until they

came to Mesten on the border of | Mareotis. f. 77 b 2

And when the governor wished to return to Phrygia he

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wanted to carry the body [of the saint] with him. And he

placed it upon a camel, but the camel was unable to move

with it, and he placed it on another camel, and the camel

was unable to rise up; in this manner he placed it upon all

the camels that were with him, and there was not one which
56 THE MARTYRDOM OF SAINT MInAs

was able to carry it away \ And 'Atnasis (Athanasius) the

governor was sorry, but he knew that this matter was from

God, and he left the body there.

And he made a picture of Saint Minas the martyr on

a wooden tablet, dressed as he had known him in the apparel

of a soldier, with pictures of the beasts [of the sea] which

resembled camels, at his feet, and they were worshipping him.

And he laid that picture upon the body of Saint Minas, to

obtain his prayers, and then he took it with him that it

might be unto him a means of deliverance and a place of

refuge on the sea and in war. And he made for his body

a coffer of shag wood, which neither becometh worm-eaten

nor rotten, and he buried it in that place, and returned to

his own country with his soldiers.

Now God desired to make manifest this wonder and power

f. 78 a l through the body of Saint Minas. | And the lame son of a

certain man of that country went and saw a lamp casting a light

upon the place of the grave of Saint Minas the martyr, and

he drew nigh thereto and threw himself down on the ground.

Now there were certain strangers standing [there]. And the

father of the youth was looking for his son, and when he

found him there he beat him; and the youth leaped up and

ran away in front of them, and his foot was healed, and the

people who were there marvelled. Then the youth told them
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what he had seen, and God opened their eyes, and they saw

the lamp burning, and they believed. And all the people

who were suffering from divers diseases went forth to the

grave of Abba Minas, and they were healed by the power

of God, and by the petition of Saint Minas, and there was

great joy there, and the fame of him was noised abroad
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beyond Mareotis. And all those who were there, both those

who were sick and those who were possessed of devils, went

to that place, and they were healed and recovered.

1 The saint determined that his body should not leave his native

country.
FROM ACTS OF SAINTS AND MARTYRS 57

Then they huilt above his grave a church, which was like |

unto a tent, and they hung up in it a lamp similar to that f. 78 o 2

which they had seen [over the grave], and at that time it

burned both by day and by night, and it was fed with scented

oil. And if any man took of the oil of that lamp, and carried

it away to a distance, and anointed a sick person therewith,

that sick person was healed forthwith of the disease from

which he had been suffering.

And a church was built in that place in the name of the

saint in the days of Saint Athanasius, Archbishop of Alexan-

dria, by the help of Tads, the God-loving king, so that the

people might gather together to him, and celebrate festivals

therein. And when it was finished, Saint . . . the Arch-

bishop gathered together Bishops and priests, and they placed

the body of Minas the martyr in it, and they consecrated it

in the days of the holy Emperor Theodosius and Abba Theo-

philus the Archbishop. And there was built there a great

church to the name of Mary, for the [use of the] multitudes

of people who gathered together to the church of Saint Minas.

And the Emperor Zeno visited it during his reign, and he

built houses there, and he commanded the soldiers to build

their barracks there, and a fortress. | And, moreover, the f. 78 b l

nobles of the country of Egypt built their palaces there,

and they came thither at all times because of the multitude

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of signs which appeared there in the days of Timothy, the

Archbishop. And at length a mighty city, with beautiful

buildings, was completed there, and Zeno the Emperor called

it ...; and an exceedingly large number of people dwelt

there. And the righteous Emperor commanded that one

hundred and twenty-three thousand fighting-men should

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guard it against foreign tribes; and they guarded both the

church and the people who came thereto. And the Emperor

commanded that their food should be provided by the people

of Mareotis. And he commanded that those who came to

the church should contribute a fixed sum for the maintenance

I
58 THE MARTYRDOM OF SAINT MlNAS

thereof, and that they should carry thereto the sick folk

every year.

And it remained thus until the days of Herkaldes (Herac-

lius) the Emperor of Rome, through whom the Muhammadans

obtained power in the land of Egypt, and the people continued

to go to the church of the saint and martyr from all parts

of the country, and he made manifest unto them signs and

wonders. And they brought unto him votive offerings, and

he performed their wishes, and they came back rejoicing,

and they were glad because of what he had done for them.

And the fame of his signs, and works, and power, and of his

f. 78 b 2 prayer to God reached unto the | borders of [all] countries.

May he beseech God, our God and Redeemer Jesus Christ, to

preserve us, and all the sons of baptism, through the prayers

of Our Holy Lady, Mary the Virgin, and of all the saints

and martyrs.

Here endeth the martyrdom of the holy Martyr Minas.

May God keep us through his prayers for ever. Amen.

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59

VII. THE MARTYRDOM OF SAINT MtNAS

FROM THE ETHIOPIC SYNAXARIUM

(Oriental 660, fol. 66 b 1 ff.)

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60 THE MARTYRDOM OF SAINT MInAs

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THE MARTYRDOM OF SAINT MlNAS 61

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62

VIII. THE MARTYRDOM OF SAINT MlNAS

FROM THE BOOK OF THE ACTS OF SAINTS

AND MARTYRS

(Oriental 689, fol. 73 b ff.)

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(DX7°-H: r^t: -AXA/P: 1A: ft-fc fcCA-t.fi: *<">: AM:"

Cf.5962. AX7HXth "ICff0: a>A-St: *y"ta:u fc|«Wl: fcCA+ft:

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Bf. I70i2. m:" fcfi-At: aXlh?t: -flh?: | <n><5£:18 a>RAtt-: a>AAAt:

a>AAtfl^Ot:19 \mt\r"¥Y:\ M; Xy°XTHXti: H£-flA: am::=:;

a>Xy°H; RlAt;20 a>(DA^t: a>A.fi:21 a>rt<n>?-i-: alf A: XAa»:

J^"A-fr: AUTF; Ay°: X5"W*ll;» atfdJ»dr. MNh:a m&jrfrao-.

AAA.fi:24 Xyftt; (fol. 74 a 1) ?"*<?»: atf°RrTt; -mri: AW.fi::

a>AA: <\W*: <n>UC: Jtft": Hi*^:25 atti£t&ftfi-: TAA:

Generated for Jack B. Tannous (Princeton University) on 2012-09-06 02:01 GMT / http://hdl.handle.net/2027/uc1.$b662051

H<n"«rh¥1-:28 H<n>AJit: a>.fiRflo.e-;2' Rod; a>Rftt:: o>AA;28 M;

1 B HfrS-ft; attl0-O: JM-O: 2 B -HTR 8 B <&TA: 1 B H<fciR:

fflrMR; 6 B »7f 6 B Aa»-£fcA.A: 'B a>*!*:

8 B Al<q<\rA: 9 B rorfiAA; 10 B 1A: A-fl<WA:

11 B AA<P<rt\f: 12 B AA<P<5$\P: 13 B AM: Afcfi-At:

Jtl7«l: X7HXti: 14 B A^Atl: *t* 15 B X7RXi:

Public Domain in the United States, Google-digitized / http://www.hathitrust.org/access_use#pd-us-google

Hft-F: A-flrfrh "B omits SAT": 17 B omits. 18 B ao££:

4M: 19 B a>AAt-fl'M;h: mtiP"tti #A; 20 B Giftt:

"BmW; "BXym 23 B P-F: A(W>; 24 B AAAA..fi:

26 B omits H£<f\fi; 26 B <n>$A<pti 27 B <»^0o«>Jf:

28 B a>Aff»: M: Dual's a>A<ii.fi: 9<n»'F:

THE MARTYRDOM OF SAINT MlNlS 63

Xatii ^rot: ft: ttOrO". hOn::1 a>XT-eid: £<»y°t: ft*; Xo»>:

artHi:2 fll^l*-:" a>h<E|i; X3A: "Hax?: hmdR-iDt: B f. 171 a L

H-fr: TPf: a>t7<ftu»: m-ftt; fl,t; hCfttfl; XlH: £R<n\e: goo;

<DRfrt;: a>ao^^!;4 Htu»7°?: artw£aoi h$4$fi Xyutld:

HOrV-i Si&Ci LAtAi aHJ»&: AtX7iVt: mdtlV: <hi-V::

wavpOdO-: h^Y: la>g; 9<n>t; axlrtf: aPh-Tl; HXyWhtW-:

tfTfrl*-:: a>AhiXX*: 9o»t: <n>W^"F: rtP£fft;' a><PMrft:

Ra^a»-: AH-fr<n*;8 ATM: 1A: t<M?-: AAT&ht: CfcAl: Xfc.e;

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MJ7-C: | maomfao".™ Xfth; nff*:11 .toA: *-m.4y,: WW:bf. 171 <»2.

A<P^::12 (fol. 74 a 2) {ohrVTi £aohtt-i «?: AClKtfft:

(DfrflASfl; myi^A;18 ann>HW: tXHH: rfi£:: a>Uft":

IftlP<n*: -flfrO: rtTOT: AX7HXi: A.?*WI: XtCMh: ol?ft:

A*°^::" a>fnCW; "yXhfro*: ho»: »iiWI: artfttfmf-:

fln'V^lt:1' 07045: tXHTI: HaJ-ftt: <n>RA<Kh: a>fMi<{/F;18

hfl»H; .H-flA:17 t<U»rf>: HAhfl*: nH: <WH?:18 nXIt: iW&ht:

u»fJPl:19 GtO: a>A<?*Ci: lAiL: y-fd: £7A4-: fro*: AH-fr;20

R-X*: a>»<n>Wit::sl a>AXTl"H: Rrfi<Pi: 1A: H-A-: | <n»A<Plt: B f. 171 6 l.

AH-0-: hVhCi a>AH-A-:22 *<?■: AkfA-;23 lun>; £A.Xa*i ooiVXht:

HASA': AiV7itfit: HAH-A-:24 Jtt#: a>AZ.£: Xfth: Mftt:

a>rMVt: <P5t<n>:: a>H-fr: Hjat*rDy:26 AUTF: tXHW: Hu'tMX:28

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ho»: jBtartif: fly&fr: /VWVirfr a>£t<n>?ni-: 1ftlP<n»':: a>W:

Generated for Jack B. Tannous (Princeton University) on 2012-09-06 02:01 GMT / http://hdl.handle.net/2027/uc1.$b662051

AXT£*I>: OOXi" l>ht; a>AH-fra*: JP7-flC^P<n>.:,0 Ai7C: hm>:

1 B artiOA: Xy^rfd: o»On-F: 17°: a B (DrfiHi: • B

0-0thTf: (sic) 4 B <Do»ft¥l: HtiP£ao. 6 B AVjWft:

a>jianXCfft: aXPMrft: a><n>70.ff7«,ft: « B AH- A-: Afl-A:

7 B a?Xh-£: tXHH: 8 B a>KA£: » B <DAMk

10 B (DWI; 11 B AJMk 12 B AÂ¥C*.P: 13 B myiiSVth

Public Domain in the United States, Google-digitized / http://www.hathitrust.org/access_use#pd-us-google

<n>ftT»t: 14 B fl0-O: A"8/**t: <h<M>: AX7RXt: Mrt-ft:

hCft+O: nA'1?!: 15 B <n>0Â¥lt: "B mXthi.Vfii

17 B omits £-n&: 18 B *HHi: 19 B niPfJ£: 20 B AH-0«:

21 B awmAAftt: 22 B artf-fr: 28 B flH-AZ: 24 B AH-A-:

28 B H-A-: H£tjJ'a>^": 28 B Hu>^Of: 27 B nH-A-: «-fl:

28 B JuX/fr: W^jH: 29 B 9A?: 80 B M-aCPffi»i nJZC:

64 THE MARTYRDOM OF SAINT MInAs

Bf. 1716 2. fii.Xao-i WiHH; TW;1 XIkH;: a>M: CXfc | "ICA: h^O-;

flti-lXfi (Dind: Ml: KiH: £t*i^; a>jB<liV; Xfon>: C/Lfc:

Cf.60ai. frtLAt: axn*ftC: o-ftt:2 U7C; (fol. 74 b 1) mhC\<hQ: 7-M;8

Mfrft; iiCft+ft:: (DIn^: «?: -fliW: <n"P<M; aOOX:7 yWft; XlH:

Wfal:8 te^:: mksnWi -Wd: 4OA.H-: RP: XmfrfldfcC; a>CX?;

A°7?: XlH: ^t«a>;9 am».?lm-: y°A-Xi <n>/lXht; -aCTii XlH;

£Ra**.: MiM-T; flCn:10 atfMl*.: -Sn: CXftn*: AXA; £R<n*:

Bf.i72oi. l\y°Pao". mSOCJPa*i" m-tlTi (i<*9\fi.t nOfl.?:12 fMlrfrh XlH;

£<ICV". ho»: edifiu mL\m: aV3\: £M: rt°?Ot: ftfta»-;

AX7RM; UM; hCftfft::=::

a>X-iH: ja-irt.:13 HTfc Ra>-J»; 4,A; X^rt^Jt: a>^ftflp: fl0-O:

ttt; oMA;" Xf»<n>: TRvOh: atfrttCA?; u"?^: <hA.CTi;

XylXfth: Xfth: r^":: artVX:" AhA.A; HA.£°7ftl; (WyArt:

^rtA:16 HMJ#: n<P*Ca>»-:: snX7t;17 mflu fflSflXW:18

■rwth; a>gnXll-:19 ft^"Oh:: m^ha»-l; lUT'Ohi" X^-ntt?!:

Bf.i72a2. rt°yOt; Oaja; a>^h | flC: a7°h; a>.eaofrfr. flH-Jl:sl ArhH-d:

XyH-lST:22 toplZtb:™ 1A: ftt: hCftt^h:: X-it: tt«HR-:24

n^"^: 7-flX-:: a>f£rt: jBiXf-;26 (fol. 74 b 2) ao'Vad arthsn>di

miAD-hi H^hai.!:28 Xy^h: **.fc: atffl: (1y°0: *&A: "MA:27

IvWrfi:: a>tVA: Afty: toM: U7C: XlH; 7-0-tt: hdiXLTi:

Cf.60o2. m-ftl-; ta>*t: a>tlOA;28 aao'i&h: a>AfH: ^HyC; | X-iH: Orta>-;

o»Wlt; artf-fr; A-fl*; a>£ft; aostXh-; 1A: Xrt:

I-Vip-L:29 art#MUn rtXrt: tftXftt:30 <lXTt*?::=:;

Bf.i72M. a>AG<n>|<n*:3l a>.eT7fr: a>Al1i{.: X^^A-: An: CXfrP:

Generated for Jack B. Tannous (Princeton University) on 2012-09-06 02:01 GMT / http://hdl.handle.net/2027/uc1.$b662051

1 B H^"t: 2 B m-ftt: Ht; 3 B t£1i 4 B omits a>-J^7-:

Xlh: 6 B XiRC; 6 B mao^riiii 'B nm.e:

8 B £tfMl: 9 B £t«o»-; 10 B -aVfh 11 B mMCVao".

12 B ftm^; "BjBrhA: 14 B i^lih 16 B a>ti^X:

wAMri AftMt; 16 BJ>"[ti,: "B *«h^; nXW:

m B otfrfi.e; nXlt: -WA^th; » B a>Arh^; nXlt;

Public Domain in the United States, Google-digitized / http://www.hathitrust.org/access_use#pd-us-google

20 B AXlt: ft^°Oh: Oa?: Xy-flH-n: 21 B omits -nH-fl:

22 B XyJMiJf: 28 B a>£7jeu*; 24 B ttrfifX-; flftyh: A^"^:

26 B m £&>*$>■. f£rt; ^BHj&hffll; 27 B oWft; HW: trfift?:

aOO.fr WOa 28 B a>trtM; 28 B IipivL: a)t<:h-flh-:

30 B A/tflXfr: 3t B adds Ytte<n>",

THE MARTYRDOM OF SAINT MInAs 65

(W&Ort: hCftWi:: a>£n.fr: at>h<&: m>u «t: a>£ft: flltf!:

fc&ft:1 7-n4-: AX7HA?: A-ttMl: hCft+ft: Jf-ft-:: (Djan.fr:

o»h**i: ih.CJ-: AH-: a>*U*?: HAtCh: tOX: H?: AUTF: ACA.P:

art-h&Ao*: AthU-fl: XyMPcn*;' Xy°*Mf<n*: <H7Ch:: eoP: XA:

AXa»CiP: mmhP: ([a»tl^1i Iftii: ihr>C: AHVF: rfitWe:

HXy-Jd: Aawn**-!::' a>j&ftft": aofltjrj; rfi^:1 (fol. 75a 1)

ATf: a>jaftflf: fll^fty; Xa>: W1-A: rfi<M»: a>ftXTl-: hrfi^tho^:

•}J>7; mfi.(blri aotlM: nXlt: y°l|t: 1.e7: AX«>: «h:' Wu5; Bf.l7212.

a>Aa*;6 hCMrJPCE:: a>AHH: ooft^l; £r*iti9>i a>n4Uh A^frA:

sr°tl<[: ATM: <D-ftt! <n><Wh-n1-:7 a>jeftft": aoA^Tr;' hrh*: XG;

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mMivCha^:" rtf?^: A-nX<rt-h; hCft^-PCE: Ms -I7dt.li,:

£Xll; AXlt: y°Tt-:12 W; Wet: rfi&; a>Aja*: MCh; HH-:

<nxpOA; a>XyAjB.*: <n>s{Xh:: a>£fl.ft°: ofcCft: Alrt: XyA-flA:

-ttdbt: 7-flJfc (unXlt: H<f.*.£h-: XM: rfi£: ATW; A'TJP'E:

1«i H-H-: ooAXfit:13 «M|&t:: a>.ea.ft»: AjB*:| Bf.i78« J.

OAaMu Xfth: tomtn ■>&»: "ICA: 0Xl1-; <pte; fcCft-Hl; Of.60«8,

A-fUCfc: XH1C: yftrt: A«>M-: (17«i^:: XT": Xt-JT-A:14

XA: tLfh9°CPi (fol. 75 a 2) AX7lLA-nrh.C:: X?l<n>;

itrh7*&:ls yftA: ^TAl:18 Ai<P7l?:: a>A^ftA: O.£a>; ^y°X:17

AA£a>-V?: XA: lanl:19 (d-M-: X.eqeiP<n*:: a>.eftAr: aohGV.

u>O:" £XH,: AA^Aht:20 afitAT. Ah: 7^h: XIH: rfwM!:

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A£(D-th; eDfo-fl: | mo*d: AA^V&h-l-: a>7lX: in: Bf. 173 « 2.

Generated for Jack B. Tannous (Princeton University) on 2012-09-06 02:01 GMT / http://hdl.handle.net/2027/uc1.$b662051

"JLen>th; (d^MI;23 mOt-d: CXfth: Xy°W>ifc: a>£ft:M fc*^: AM:

A^frC: AftyC:25 ATf-iv: t7^t: (dXRid-C:28 Xj7D«lftU-; AVlAA:

7Om: Xrt:: A^yftAh: H^-flAi:17 A^Cyth:: Xfia»;

*B fr&ft; <"2.?A: hi: 7-fl-S-: AA.?rt-ft: 'B omits this word.

3 B Aa>-rtiA.*-!: 4 B aoj»fp}i Ai£-<Eh Alt:: a>£ft:

1 B AI1U1: 6 B A<D-: XtCHtSIV: "B <n>C<ifi-fl: 8 B omits

Public Domain in the United States, Google-digitized / http://www.hathitrust.org/access_use#pd-us-google

this word. 'B aoCih-a: 10 B t7u>*: 11 B 7-flC:

a>A-inCha*: "B Aylt: f^7: 13 B <n>AAiit; -iAAt:

14 B XyXtAT-A: "BA^-ifrM; 18 B 1TAl: 17 B omits X

18 B 0<n><l: 19 B u*Oh.: M B nA°7&llt: 21 B HtAl:

<hMli mtlaofM: 22 B 'P: !3 B omits this word.

24 B mf-tbte: 25 B h^9°C: 26 B (dXRC: 27 B adds

K
66 THE MARTYRDOM OF SAINT MlNAS

M,AAti-: H-tMi:1 flXlt: H"KAfc:2 AXmX?; A.?fWI: hCft-Hl::

iD^ftft*:3 oon^l: nrfiflJP:4 a>XACP; XTJ-: S:6 7*; ati>J»G9>:

MMUnft; HlWy: a>ftiUP: XlH: rfi<Me: ATl-: 7AX: frt:

tXHH: TN»u <D£A: 410-0: "tCfl: £-J.enL:6 AM: rfc&:|

Bf. 178M. fflM'oo?T: fd: tXHH: TfcP': fcCfrHl: H-POO.:7 l7-^"::

a>rtfty(fol. 75 b l)*i>'C: OA.?: [<n>]$V£t; Xftii: <n>A*;8 *°e-C:

in: 1"H-. ttJMi:: mJ&ftft»: <n>n<p-i: u»O;9 AA"WV»rft MXA,:10

Cf.606i. Xy^ao; jB^tt?: nT-fluft:" ^"Ph: <L.fi<J..g: | JlWITfa

m£(Mei oWft:'2 *<n>y»*i<!: Ooofl:: MA: A.£t<n>«T: AJttili;

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<La>-A:: a>^ftft»: a»A<PT; A77R: KVao". b^S-Fi a>AWV^X:14

B f. 173 62. JLCi: O0: a>ltf: ^U-:: £0,tr:lb <n>A«?l: | ovfti AUTf:

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*&ft: j&oDAAhJ.: HlArhfl: rhA.«: AHTfc 1Mb XA<n>: ?<Mh"

AtoCA+A: M:18 a>^dJf^L:19 AHXiVlO:: a>£fl,: <n>A$-i: h-TlP:

*iOA: a>AAJP:: AX<n>; flh: T7-u»: *iAS: ACA.: TWTIB m£(klri

aiSh: tRC^J-:20 AAfl.£: ATf-iM: n"7jB:: a>^ftif: aofl^: <n>i.:

©.Xt: t&°<titi HtflA: A-PAy°C::21 a>£fWf: fl0-O: <*WA; ©Xt:

A.?Afl: a>2V.g; X7RAflrh>C: rWa*: *^ol: (fol. 76 b 2) lunii^

B f. 174 a l H-fr:: oD^ftft-: <n>n^: USh^Qlh ha»; -tS^O-i | W^t; AXIT:

hCA-Hl: cdAHM:23 jBth-fr: H-fr:'4 H^HAC: AhCAtA:25

floAT°m:26 Atplf: AA<n*::=::

a>£Aft»: "Y.?ft:27 X<n>: t<n>0-: AOA,?:28 ATA; Xifrfi-: XO*P:

AflTF: tPTTi A-HA-f: a>A.C"«; X5"*HTF: 9Ay°: *iT*:: XA<n>:

Generated for Jack B. Tannous (Princeton University) on 2012-09-06 02:01 GMT / http://hdl.handle.net/2027/uc1.$b662051

C f.60 . }fHW1A:291 <n>J.: ,£hAAi: <pfrC: AhCA+A: rfiHTw y°Wfl,J-:

t0SAJ.; OCtt^::30 AXy°C: h<n>; AAA: H£fcA: <n><EA+: AhCA+A::31

1 B ittFi JMih: 2 B H7t£lK AAylM: 3 B m£0,i

4 B A<PAP»: 6 B AGIO*: 6 B £-i£(ILi 7 B fcCA+A:

H?0a: VbVw 8 B <roAA: An*; T>£L: ttt: -Tid'ii 9 B o»0i

10 B AflXA: 11 B AT-nrtlA; 12 B -ttd-Oi "ICA: A<n>*i'5»:

Public Domain in the United States, Google-digitized / http://www.hathitrust.org/access_use#pd-us-google

13 B ^<:n^: AHt: mi: 14 B omits X 15 B a>X-iH; ^Jt¥f:

^ftflr: 16 B a>t0a>.#hf.: -Hi-F; o»^iv^t:: a>jEftft": 17 B rfi£Ih:

18 B omits Mi "BttAkk 20 B t0C<P»-; 21 B A^AyC:

22BA«li: ^Bo>AHH-: 24 B H-A-: 25 B omits this word.

26 B (DA^It: taiO: 27 B *&A: aifft: 28 B <^AOA,f:

» B omits this word. 30 B OCFlk 31 B A7-A&

THE MARTYRDOM OF SAINT MtxiS 67

a)£Mr: 1\eAaMi: AH-ii; h<n>H: ItfUl:1 n^P:

A-nX;2 tlO&.i mfi-fklf: (flSh; tth'Ti: fLfi-hyn.3 H-iih: Xfta»:

.fl?: A*fA-A: ilCft-Hl; Hf-C&hU Aiffr:4 ZH,:: awo-Xt; £d.&Ain>-: B f. 174.1

AXA: AH-A: 1 A: Xlt: £-i^A<n*:: a>^ft: aofupi:

A^K*: XAt: HJPlAA-d^V: h<n>: X^VX: 7-H<J.T;S

(fol.76al) AA: mhStXir: ^£ft"::6 a>AA; AJ^frA-: X4t: 1A:

J»PV". mlttd: AA*: XIH: £0*9.: J»po-i a>A.-fJ(D#::=::7

a>jaftfr; auf-ifl: A^?A: A.t0a>*hJ.;8 XAt;: a^ftft";9 fr&A:

Will X7RX?: A.?Aft: hCftf-ft: a>-M=: £K\°ili Xft<n>: Rvh-<?:

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f-a6i.n A-TGCVPa*: AXA: £-H-A-ho»-:12 ^hat*; |rtf^ftiiao-ft:13 A f. 174 & 1.

Aj&bA": ^tft"^:" SCUfrt: AH£h&: KitfX: aV.?Z;16 ArhT-ta

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tAyC:18 Hit: ot>RAÂ¥+.:=::

a>£ft: 410-O; "l?ft; £n,; X7H.Xf: MA-ft: hCA+ft; AA:

£a>AS.h<n*: 1A: iV"*: awofcTH-: A.tth2tf: HtAA-: XAa»:

jata>Omnn*: AA.y: HtWIA-::19 (Djaftfr; o»ftl^tr" AXa»ChJ.:2' Cf.6C63.

hCA+AhaiH: h<n>: UAa>hao-: trfiyai":22 Hit: ai"7<n>!: a>^ftft":

*&ft: "l?ft: XA<n>: a*X-F; (fol. 76 a 2) A^Ah; BnATI:"

AX<n>£; H^<n>«-X: Xykeoo: £M:: a>|j£fl,ft": aoA<P!: f.£7: B f. 17 62.

£XrL: Hit: <m»-O: AA^Atrft iD^C: iA; Aen>th: artM:

ihMl:: a>jaftfr: **.ft: rt^7O*:24 AhCft+A: MA: rfi£l>: ATW

A^-fE: Ah<n>: 17Ch-h: *«^:25 7-fl^: Hit: Ht^fce-:: Xftoo:

y°JKlh:26 AOA: ^"P?: a>l<pft?AX:* mJ»pt™ H^<n>AJi: AyAh.?:29

Generated for Jack B. Tannous (Princeton University) on 2012-09-06 02:01 GMT / http://hdl.handle.net/2027/uc1.$b662051

IT^": A*yjP«::=::

adrift*:30 <n>ft¥l: t£'>.£».: XtA7>"h:31 hAA-atf; <nxPOA:

1 B tth-H: 2 B omits this word. 3 B A.j&rt<n"}i.:

4 B AH-A-: 'B 7H<C; 6 B tfi-te: 1 B a>A.1">a>-#:

8 B KViah^hh * B a>^ft: 10 B <dS&i 11 B a>W; 4Mf.fi:

<n>Rvh<P: £fl»: 12 B omits Xia*: 13 B a>i<PM: Xy°XA:

Public Domain in the United States, Google-digitized / http://www.hathitrust.org/access_use#pd-us-google

14 B *tA: AA: <*CVPi 15 B Kfrt: mJ»P: 16 B a>-At: XAt:

mF°:: "B rfi<MP: 18 B XC: PhFC: "B A£Xt:

rt^t; Htfft-: 20 B omits this word. 21 B AXo^i-:

22 B tAy°<n*: 23 B AA^TI: 21 B m^O-Pi 25 B +<oo-:

26 B yiPnh: â– '' A omits X 28 B (DrhASt: 29 B omits

this word. 30 B J£ftft«: 31 B XiT^7/"h: h&A,: a>u»An;

68 THE MARTYRDOM OF SAINT MlNAS

Yiaoi trfcA.: amOii a>tOC«?: fcyHTF; XAJt:1 H<5hfth::

a>£fl,ft»: "l*?ft: AXyOK i^hC?; -fliW: OAt: h<n>: hS-\t<hf-:\

Bf.l75»l. AAyAh: A°7?; <D^^-C:: 1A.:2 Alt: h<n>: 1A<L: u»A-A; <n>'pOrt;

a><n>RXfch: £XH,: XlH: My°-i:8 h<n>: fcCft-tiVE:: <DM:

JL£o»a>-O: AA^WVht:4 <B&£Ay°0h: flO^:: a>ty°0: o»A^I:

<DAHH; jPy-R-fr; .}«.* nArht: m.fttft&JP; «(h y°^-C:

a>.eXAC?: ilA*; avOC+: to^aih-ttPi AAOA:8 o-X-F: 2R.l::

«ut07rt:7 frS.ft: owrft; (foL76bl) flW;8 AAUA: a»ft^l:

X^hWrt;9 *<"»: IU.UHI: iiCft-Hl:: a>j&ftfr; Aa»A<P-l:

Cf.eioi. AXod; A^h;10 h-T?|t?: AXh-£:11 AH?0a: XyHTF:

Bf.i<5a2. h-i|i: hJUcithfr AXmX?: X7RA-flrf».C:li! AyAfi?:: mhJZwahO:

AfcTiTfr a>A.£7,aC; ^tA13 A*ft-h: AjE-ml:: m£0,tr: aoh&:

AXAX:14 *HHai*: £ft--njP; -IRVhJP;15 a>Xftt: Xfli: ©-At: ftA&:

(DTMITJP; XA<n>: A<n»f<n>-; AA^Aht: [*pW;]:!=::

a>XlH; £H-flTJP: 16 <n>A$-l: 7M1TJP: lartO". Xftao:

X&Xf; £t07rt;17 JHi:: a>a»-XTA: XlH: £H-flTiP: SLT'T':

a>/L£MMl:" <D£M1C: 5: hruPa*i Mia*: V-Of: 8rfijE:

m^ftft»:ls -fle-O: AaoTHPl: h.?hy°Ch ho»: H<n>^: hCftWI:

Bf. 1756 1. A.JB7-n&: .C^:20 a>AA: £|tIWJ.:21 j&t17w: XA<n»: ft:

frifi-lli AfftlPao-: XyA^a>t:: Oft-h,:22 <?**h: ft: a>A.tRo»*;

AH-fi:^::23

a>^ftft»: ooft^; *o£<m: im-O: AAo7Airt-: a>Ah-fldh::

a>jaftflf;2' fr&A: a?.?ft:55 (i&tbli IWlCh; AA-flX: *h7-A:: a>frM:

.e&a»-: XWX: ft-fld: HRJ.A; A.t; (fol. 76 b 2) a>XtrfiA*'-:26

Generated for Jack B. Tannous (Princeton University) on 2012-09-06 02:01 GMT / http://hdl.handle.net/2027/uc1.$b662051

ib£-U". AHdCi1L: RAlfr: Ah<n>: X<thQ: HjB-n&:27-atM; O^flhao-;28

flrt^jB: XA<n>: ii-flC: HtLMi:29 flCW; ro-XT: a>A«iA: XmA-flrkC:

itf-fr30 ro-X-F: a>Afl°ri: AX7HuA-A<kC: a>*tWl<S:31 Ao»-: 7i^:3s

1 B On^: 2 B rfiA.: 8 B XtA<n>l; 4 B AWTit:

a>A.j&Ay°9h: 5 B IJL'i: 6 B AOA: 7 B 1Sa>.-k a>t07u»;

8 B am-fl: aMiUA: » B &nMa 10 B WJh: 11 B *Xfc.£:

Public Domain in the United States, Google-digitized / http://www.hathitrust.org/access_use#pd-us-google

» B AXmfrflrtfcC: 13 B l&k "B AXA: » B WlP:

16 B £ft: 17 B ^07^»; 18 B a>£ft; flXA:

Xy°<D-Atf oO-: Hfloo-: 19 B omits this word. 20 B ^rtloO".

21 B f.'TMh £t07A-: 22 B OAh,: 23 B AH-ftl*;

24 B 26 B omits this word. 28 B a>Xt-4?A'l»t:

27 B omits this word. 28 B OfMttiaP: AA4*?^-: 29 B HUf:

'c B hTF: a>Aflllrt: 31 B **H1C: 32 B a>7LJ&:

THE MARTYRDOM OF SAINT MlNAS 69

AOA?-: a>Xao-TF;1 £&Mk m&tlfi:* flC?l; a>^£a>t:

AHA-f:: a>lCXF: aoh^l: RIIO;3 y^Pf: Art^Ot:4 a>AHH: JJf"6*2-

arttD-Ji-X;' AOA>U-: <PtA: H^flA; lAirt;6 -IfcUH;

AUTF: *h£'E: o»l?A: MA.: UKXaof-C*: AT7->": a>A.fO:

AA^fAht: hfl»: fi-tl&JZrP:7 mJt(i£:P: AH-Ii: ft: XA<n>: fLtiy°0:

ffttofr. AJWAtot: -MbTfH:8 hOAX:9 £74-: ^Ih10 ro-nt: XAt::

a>Afl.y: mtl&P: A-flflO: A^7Ot: "ICA: 1A; aohf; *t&:

a>tA<D-JP: H-ft-ao-: A-nA: 07C: £CW: fty/»: Afl0-0:" <*iCA:

ajpzc-h" 1A: ft: XlH; ^tliP^;13 fl-flMJ: IX:: m0ft":

nAC*JP: hCAtfl: a>jRt7|CoP-; Afflf: AXA: ?A7°CT: B f. l"6al.

(fol.77al) atfAyCfaoV4 whfrfr. j&-iA:15 HAAOA-: atf&n:

H<tfiP: <n>h£::16 AA: t(DhA: AX7H.frfl<ft.C: (DO»A: -Jftlh:

artA-M-mi: A<pt<»>: HfiHH;17 AOA.U-: a>Ra»-<P; AhCA+ft: Hiti?:

Ahm: AUTF: »»C.ft::=::

mK\$0£m:™ 7*: a>-ftt: rt"7^: a>rt^rfi: h£<E0", *&At: AOA:

t*<*!?•: a>j&ft: nlfA: MH-th: [AJAyAh: A°7£: A.WM:

fcCft-Hl: Xtlaoi /Ll^L:19 mh.Ot&: XyM: lun>: hSrtrt-Al:*>

MfL:: M; a>U-flhi.:217OH: h<n>: A^hrhJt: ftJ^h: b&h.i a>£XH,;22

O*nL: AHt: AOt:23 a>«nL; tO7^t: At^^t?: a>|ta>hf: B f. I76a2.

Ai¥ft?; Ifth: A^Ah.?: A.?A-A: HCM-fl: a>Xn7.<*; Ah: AH-A-:

Zllr. <DHTt: Mi: flXft*: nJMi: [1A:] <n>*ii: | ft^O: a><n>ma>: C f. 61 a 8.

hAf: ¥«H: mHATjP: fln£<P: a>tiAm; CXA-: h^^PO".

afrC9>: A7^t: ^"PO-: *&A: mmdahF: ro-M-: XOt: a?^4-::

<D«Aid.: W: O^a*: a»: rf>&: XA: ?AyJ.: [a>]flH-^»I:

Generated for Jack B. Tannous (Princeton University) on 2012-09-06 02:01 GMT / http://hdl.handle.net/2027/uc1.$b662051

(OhT^hVi AXflt:: aH-^fr: (foL 77 a 2) a>CXA: wmtl&yi

a>-A*; <n>7iU;« nA&AA: fcfl-C: mh&Jtt: -flH-I:: mmti&Pi ftt:

5: Xyilfoi": WtOSS-9: a*At: "ZJU: A|¥>"rfi: m?:25 XlH: B f.i76t»l.

^.A-flAjP; AXmA-flrh-C: Ha>U-flao-:26 tOT^t: a>MVP: AA<::

1 B Xoixi-F: 2 B a>£A..n; J B ftlO: 4 B «l?ft: AHH:

• B fohohbhi 6 B -i<hi: 7 B ^A^S": 8 B artA-HH:

Public Domain in the United States, Google-digitized / http://www.hathitrust.org/access_use#pd-us-google

• B omits this word. 10 B *iOA: 11 B A^fl:

12 B a>rhqjtTF: 13 B .fctrfiu'^: 14 B omits this word.

16 B frfiA.: 16 B Xoohrf-lh: Ml 17 B HAHrh 18 B m?ft?(>£fPi

» B A.rf)^7L: 20 B ^A7*AL: 21 B ©y-flhi.: 22 B ©jB.XHL:

23 B ASt; 24 B a»-nt: Alt: <n>,PTH: :i B OA^:

16 B Ha>OA:
70 THE MARTYRDOM OF SAINT MlNAS

XAt: a»-ftt:1 >"P0".: a>h<n>U: .ti.Kaoi Ay°lh fan>; jmg: Aa>CI:

•MC:S a>^d: -Jn:3 a».<M»: A.?A-A: toCA+A: T7-^: HnA°r*:

Hft-F: n-nrfit: a>1H1C: a>hXfrtV A9A<n>: *}Ay°; A"?I:: <DHTF:

*&A: a>-fle-O:5 <"L<rA: rt°¥Ot: hft-C:6 art?}?.^°; n-J^A-: a>fcn*:

mY£fni<rt:i a>u»?£: 7Otfc Xylfrfr:7 a>Aa>-CH"F: «VW: o»;5»<5:

a>oo^i:8 WJH: a>t7.£:: a>Xy^-^: t<J.R<n»: A^O-: nhoo;

Bf. 17662. ft^ao:9 I YLdi a>ooR-ft: ^CBlt: h<n>:>° £Q-tlXya*." | Ag:

C f. 61 n. Au^c_ nyj.jjOT.j,^-. U7C.u tocOA-T: mh&SBW: a>aoJM:13 TXHH:

ho»: jE-yx-fr: *9£l: Xt/"*<P£4i,;14 h^; £C.£XiPf»»-: AA-flX:

m&<p& fitTA-A: fn>A<P-l: MA: J»?V". Afr&A: "ISA: JP'AA.U".

hm»: £h-<?: Mi: a>nA*::15 mhCVR: -ttYi H(n-AfT: ^PU-:

frOCW; ft»-F: Odfi-s -acri: arHW: X^A-dX: hao; h.&\

(foL77bl) AXjP;16 a>A.pfr: a>AO<:7: a*At: rfi<n>C; (D^4-::

<DAA: nfMi-:17 Arh<n>C: TXhA: A££&P: a>XAhTeCf;181

Bf.i77al. mUtl-rChf-Pa*: HMft: mATl$1: XA<n>: aB^Ti;19 A<D-At;

iitlahWao". f A: rfiaoC; ho»: AXA: (D-Affc: mrnQk:

itHs XAt: XT'VPU-: AfcfcA: <*L<7A; 1A: 78fl»-: aTbWx arTi-UK-:

C>-At: A AC:: a>X?"H: a>*i&*(n>: *iOA: a>-X-fc MS:23

XAt:: a>Xy^-fiU-A: A7&: A-F: axM-; mhlhi-: lttrat>", XA:

o-At: rfia»C: a>W°fc AXmfcArf)»C::=::

a>A-flAJP: atfXH-tJP;23 A<"WA: A°¥Ot: XAa»; .e-ffc n^PO-:: |

Bf. 177 a 2. mhy°JZ1d: ^a^A: aoVOA; AJMk U7& XAXtfLC-Ci"; a><00fr:

XyW?: a>toD-dfr: A*&ft: "*L<?A: A^Otr4 y°AA.If<n^::

Cf.6i6 2. a>0C7:26 rh<n»|C: Xy°XA; XAhlfcCP: XAh: OAC:26

Generated for Jack B. Tannous (Princeton University) on 2012-09-06 02:01 GMT / http://hdl.handle.net/2027/uc1.$b662051

1 B AOA; 2 B MAC: 3 B "Jn: X7H.XI: 4 B (nhXA:

6 B omits this word. 6 B adds 0-n0-O: 7 B X^IXA-:

tocD-OTP: 8 B maoihi: ao$$U Y2Ai mWli 9 B A*^y°l:

10 B omits hflP; 11 B jBJMlXyaw: AfyAt: 12 B Oldi <n>CS-T:

u B axodhi 14 B \r>h<l&f: AXA: AhlJJ-C^: 15 B a>AArfw

lfi B A^hAJP: 17 B AXvfr: °7XhA: AAC: 18 B h<*ito$\

Public Domain in the United States, Google-digitized / http://www.hathitrust.org/access_use#pd-us-google

(dXA: Ah^Ci": 19 B M4»*; oo^qi: XyOAC; a>^-J;

a>&0-A: 20 B hAa».«lF<n*: 21 B afbM: 22 B AIR: HXAt;

23 B mUSh-'TP: 24 B adds -fl^O: 2i B m0Cb:

26 B omits this wordt

THE MARTYRDOM OF SAINT MInAS 71

ooCfT:: a>-M-flfr: AU?: yftA: rfifrA:' a>Afttnt'-OjP: rt^ft:

mCl^PV". mriiPao'i A:Wlfc* a><f-MVjP<n>-; nrtXA-F: Xfth:

A8vft.: ^fttl: H^a>rt: (fol. 77 b 2) odCS-T:: <DAA: <L*A tn>tl$n:

fitaoWi A¥<J-4^:3 a>£*.e: £rtj*: J»?V". yftAlft AW?:

artOOlJP:4 *A: laoh: a>/LhUA: 7<n>&;6 .ftfWrfl|A: a>"2T?>: Bf.mn.

1A: hAX: 7a»A: a>MiUA: KltMte:i=a a>h<W: flR-H;?:6

«A: H-ft-oo-: XA: ynA.lFfn*: a^Ad: HhUA: AV*-fr::=::

amiH: AtTA.7l: <n>ft<p-l: mXkaoli h<n>: Xy1n: XTHA-flrfKI:

M; a>-J^?: W?::=::

mH\£; J»6(t,,7 Afc&ft: Wll: rt^Ot: -SA: O8: n^Xt: ACW:

HfhyC: hao.s A£. m}»ttfeao>: rtArfMEt: XA: £<n>ftA-: 7<n>*V:9

n^At:10 X74U-; a>A7&:u ft"F:: a>MA£: AMt: '"OA:

«A: '"PU-: A*&ft: f£?ft: ttKif: ./"XAIV2 a>a>A*: y°?IA,!h:

hoo; ^h-P; o»^Lt:13 a>|Ra>i: (MAC: (PAR-flX::14 ml-ai: B f. m 62.

A^PU-: «70-i: XT°Ofl: "H: HAJ&ifrfl: a>«LjBnA:: an&W:

fl<D-ft-F:15 ouhl:: arlao^m: flrfcC: y°ftA: tO£TF:: m^ffu;

£*A X7tLAflrti.C: SCKi TOWO". a>f£A-: A^PB-: A*&ft:

<^.?ft::=::

(fol. 78 a 1) m&Ai rfilhft: MtS fi-ht: UfoC: a>CX?:'7

"7l+t: H-fACO: 4A: <n><J,A<5A: Afc4?.?!: <*2.<7?l:18 A^7Ot: a>*CA:

1AU-: a>A|ft<n>h: «ftlh:: a>OAm.:19 «?: AnX: iPJZ&i" £$aHP»: C f.6ibS.

a>-Jo»y: ««■«■: Aa>&.£;21 a>dhO: AW?: a>Htt/n: <D*tR: XlH:

^da>-R-: AkC-'ZlFa*': m<h£toi | X7<5U-: artlh{.: rt-flX: XA:Bf.i78al.

UAm.:21 U?; a>t7C<n>-: mh£r: HCX?:: a>hiPt: X7HJt-flrh.C:

Generated for Jack B. Tannous (Princeton University) on 2012-09-06 02:01 GMT / http://hdl.handle.net/2027/uc1.$b662051

AO.e'ftlP<n*: a>CX.fcT:22 A^f-H-: Xlt: tiJtJt: atfyj.: a>a>0fr:

H-frW; XA: AD?-: HH: RAlfr ^O-:23 X.7°U7C: 1(1: ao*fl^U-;24

A*A: a>t£.mfc Af^A: X7ftA-nrtkC: a>AftXA-fc Aft4?.?!:

<*l?ft: (DM;23 9a?: <P>"rfi: a>*rty°0: IWU-: X<n>C?-T:: affl-fra*:

1 B difk: (D*fttfl^OiP: 2 B ArfuMV: 3 B a<P<5fcP:

4 B artgrttP: 6 B 7<n>A-; 6 B h?ftl9i AH-fra*:

Public Domain in the United States, Google-digitized / http://www.hathitrust.org/access_use#pd-us-google

7 B ftOft": «A: O0: Afr&A: <^.?ft: rt^Ot: 8 B h<n>: M:

9 B 7<n>A: 10 B prhti 11 B A7&: 12 B ftXA-F:

13 B AW: 14 B tonOflX: 15 B A(dX-F: "B Mi

17 B mC\£: 18 B omits this word. 19 B a>UAa>-: 25 B tf£r:

21 B omits this word. 22 B mCbS-Vl 23 B fifSl

24 B ODf-aiO". A*&?l: M: » B a>AftXAf: M:

72 THE MARTYRDOM OF SAINT MtNAS

XA: «?: UUdLi1 HP: SM: ha*-: PilX:2 mldta^: fD&VLmfc.1

a>Mi£m.:: mhaVf: tl&i fA: oop-niO",* ft*; hCft-WI;5 ho»:

(fol. 78 a 2) H^£odt:4 a>rt*A-; a»-ft-irF: °7f-H-: n/5y°AA; |

Bf.i78o2. HCXft: a>j&Xt; ZH,: «Jt.£; <n>0M-:7 a>AAt: AfrflX: TO-i'"::

(DH-A-: H.£i>"/i;8 Xy°4MlX: "Pf-H-;' a>a>A.£; CJ-*:10 a>*-nA:

,£a>.?: J£^a>fr:11 X^"HM: .£1?:: a>f»JtfV2 IK: ft*: hCftWi:

Afta*: fc&ft::18 nin>TOrt.W-: A*&A: JrtCftfA: A.*: AAAt: HXA:

XfthlfrCP; ACC*-F; AMtl: l7-^: <n><P*i; X7tLA-a<h,C: h<n>:

jBtP-dfr: <hH-fl: yftlh" <0£7-n{.: A9A: Aa*ft*;h: a>Ad; Ivf-Raot;

hCfty-aha*i fcfcft: tubi **ftt: AA-fcA: Mb*: a>AWTt:"

c f.62ai. (D ffl^: ^"PW-: A"WA: A^7Ot; a>-|ni:^: <D*^A: AfloVOA-lP<n*:

B f. 178 6 1. rt^;,nrft.i6 -j^..; a>An. tjpipft.fc A-#: ftfcftt: trfilRt:"

ftt; HCftWi: 0a& ftt:,r art0?: A^Cf^::20 nXTft -mM:"

ATM: XA: £^Pflfr: 1ft: ftt; toCfttJPl:22 M»S.ft: oiCft::

a>n<n>TOA.«-; AIM"*:23 ooR-A; ffty- a>-JtR: ft"F: AW?;

JWLft: a>^HHao-. A^O-fcYft J&<hf&: A-dftWa*: AW?: a>^yf^::

(fol.78bl) a>0n.J£t: -flrfwS; 7-aJM.: «M&: AW:24 "HIAWa*:

Bf. 17862. H-A-:25 ZH,: AXTT: -Mil: tAyC: H-PfttCk; Am^OA-H*:

Afaf-Wft: A*: fcftftt: t<J.ft<n>; (MK: <DOOjB:m U7<!: u»?£t:

a>rt<n>j?; ft?!:27 l7-;»: ar\&e: U?: flH"f: A-flA; <U2;4-A;

atfHH: l7-^": *.£*: £-iA4.: «?: ffa>ga>£: <n>ft«,JM'l:

^O*flJP; Xy«LfrSA.: a>Ot-flT:2" Aft*: hCAWl; a>AriYH-fl: XA:

jB<n>R*: 10.7: a>*HH: A.Ar<n*: XT"?^: odCM1:: <DAHH: Aftt;

tiCft-ftfl: A.A?: ^"4-0; AXA: .e<n>8*: 1fty: mAAayrVLiâ„¢ AH*"

Generated for Jack B. Tannous (Princeton University) on 2012-09-06 02:01 GMT / http://hdl.handle.net/2027/uc1.$b662051

AA; 9<n>t; ^A&; At::=::

Bf.l79ol. a>iftd:31 Xfth; <nxpOA-W-; MCPhAfa" CZ; H|XyM>:

1 B omits this word. 2 B ?M: JZrtuD-fr 3 B a>£t^a>fr:

4 B a>A°2y: rfilX.: AOA; o»4»-fl4-: 1 B omits this word.

6 B f^<n>t: 7 B HCXS-: a>jBt^: <n>MV*: 8 B HiVfc

9 B "Titt: 10 B Crfr*: -flrlfciJ: 11 B &r&JDfc

Public Domain in the United States, Google-digitized / http://www.hathitrust.org/access_use#pd-us-google

12 B iD^rhlRt: 18 B omits this word. M B -JftV:

16 B a>hWCt: 18 B A^Alf ft: 17 B omits this word.

18 B -fctpfrA: 19 B adds AU?; 20 B Afcfrftt: XTHXti; "HCSF:

21 B <fflf: 22 B hCftWJ.: A*&ft: 23 B AH.Pl: 24 B «?:

^A&Vaa". *, B mfiaoxk: f ftlh; AH-A-; 26 B OAjB:

27 B ft^l; 28 B a>^.O^-fl'P: 29 B omits Y. 30 B a>AHH:

31 B a>fnrf: h<n>-H; 32 B AWC*A;

THE MARTYRDOM OF SAINT MlNAs 73

<n>Ah-: YiMfi a-(\(hi: 7-A*: MH: fdio^: hthH-tt: 1A: ftt:

ftCftWk Afc&ft: A"7Ot: Ky°lM|5f: atfCA.: tea*". ThfC: C f. 62 <. 2.

a>a>A&:' fftO-: -AdM". a>£7-AC: Wm>-: a>?Ata»-:s MH:

^tA^rfw a>^tf o»¥-:' (iXlt: H7-A& frm*:: JiA<n»: AJMi: ft?:

tWW: a>y°7at: fflf^A-: a>A2lA1V 1A: X7HJt-A<h£: JiAh:

(foL 78 b 2) *JW£: Orfia>Ct: aAAA".' AX7HJt-A<bC: *y°4W:

(Doo^U: MA-A: hCAtft: ha»: £0#M: Ai:" a>AH-fra*:

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74

IX. ANTIPHON OF SAINT MInAS

(Brit. Mus. MS. 16226, fol. 18 b)

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ANTIPHON OF SAINT MlNAS 75

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Generated for Jack B. Tannous (Princeton University) on 2012-09-06 02:01 GMT / http://hdl.handle.net/2027/uc1.$b662051
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 Plate I
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SHRINE OF SAINT MENA

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 Fol. i b

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 Fol. 2 6

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Generated for Jack B. Tannous (Princeton University) on 2012-09-06 02:01 GMT / http://hdl.handle.net/2027/uc1.$b662051
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Generated for Jack B. Tannous (Princeton University) on 2012-09-06 02:01 GMT / http://hdl.handle.net/2027/uc1.$b662051
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Generated for Jack B. Tannous (Princeton University) on 2012-09-06 02:01 GMT / http://hdl.handle.net/2027/uc1.$b662051

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Generated for Jack B. Tannous (Princeton University) on 2012-09-06 02:01 GMT / http://hdl.handle.net/2027/uc1.$b662051

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 .5 a
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Generated for Jack B. Tannous (Princeton University) on 2012-09-06 02:01 GMT / http://hdl.handle.net/2027/uc1.$b662051
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Generated for Jack B. Tannous (Princeton University) on 2012-09-06 02:01 GMT / http://hdl.handle.net/2027/uc1.$b662051
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 Fol. 5 b
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 i
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Generated for Jack B. Tannous (Princeton University) on 2012-09-06 02:01 GMT / http://hdl.handle.net/2027/uc1.$b662051
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 Fol. 8 a
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Generated for Jack B. Tannous (Princeton University) on 2012-09-06 02:01 GMT / http://hdl.handle.net/2027/uc1.$b662051
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 Fol. 8 b

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 Fol. 10 a
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Generated for Jack B. Tannous (Princeton University) on 2012-09-06 02:01 GMT / http://hdl.handle.net/2027/uc1.$b662051
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 Fol. 10
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Generated for Jack B. Tannous (Princeton University) on 2012-09-06 02:01 GMT / http://hdl.handle.net/2027/uc1.$b662051

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Generated for Jack B. Tannous (Princeton University) on 2012-09-06 02:01 GMT / http://hdl.handle.net/2027/uc1.$b662051
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Generated for Jack B. Tannous (Princeton University) on 2012-09-06 02:01 GMT / http://hdl.handle.net/2027/uc1.$b662051
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Generated for Jack B. Tannous (Princeton University) on 2012-09-06 02:01 GMT / http://hdl.handle.net/2027/uc1.$b662051
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 Fol. 12 b
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Generated for Jack B. Tannous (Princeton University) on 2012-09-06 02:01 GMT / http://hdl.handle.net/2027/uc1.$b662051
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 RECALL
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Texts relating to
Budge, E.A.T.W. B8

Saint Mena of Egypt.

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UNIVERSITY OF CALIFORNIA
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