^UBRAIRjE-PAPETEPIf

THORNTON & SON

Booksellers 11 The Broad

Oxford

THE

Ancient

Coptic

Churches

VOL.

I.

Honfcon

HENRY FROWDE

OXFORD UNIVERSITY PRESS WAREHOUSE

AMEN CORNER

T II E

Ancient Coptic Churches

of Egypt

BY

ALFRED

J.

BUTLER,

M.A. F.S.A.

Fellow of Brasenose College, Oxford

/.V

T\VO

VOLUMES
I.

VOL.

AT THE CLARENDON PRESS

1884
[

All rights reserved

PREFACE.
r I
^

HE

aim of this book

is to

make a

systematic

beginning upon a great

antiquities

siibject

-the Christian

Few subjects of equal of Egypt. One have been so singularly neglected. importance writer admits that the Coptic Church is still the
'

most remarkable monument ofprimitive Christianity' ;

another that
'

it is

the only living representative

of the

most venerable nation of all antiquity' ; yet even the strength of this double claim has been powerless to
create

the

any working interest in tlie matter. No doubt attention of mere travellers has deen bewitched
by the colossal remains of pagan timest
temples

and fascinated
by
the

and pyramids which

while the

still

glow in
lie

eternal sunshine,

Christian churches

buried in the gloom of fortress walls, or encircled and masked by almost impassable deserts. Yet the
Copts of to-day, whose very name is an echo of the word Egypt, trace back ttieir lineage to the ancient

Egyptians who built the pyramids, and the ancient tlie Copts were tongue is spoken at every Coptic mass
:

among the Jirst to welcome the tidings of the gospel, to make a rule of life and worship, and to erect

viii

Preface.
:

religious buildings

they have upheld the cross un-

waveringly through ages of desperate persecution : and their ritual now is less changed than that of

any other community in

surely is reason enough to

Christendom.

All

this

recommend

the subject to

churchman^ historian, or antiquarian. But although I need offer no apology for the essay contained in the volumes, I am fully aware of its

many

shortcomings.

It

is the result

of seven months'

research in

Egypt ; and thai brief period was interThe work was rupted and shortened by a fever. begun, too, it must be confessed, at a time when the

writer s
tect^l,re,

mind was ritual, and

a mere blank as regards archiecclesiology

-a

fact of which the

traces cannot have been qtdte obliterated by subsequent

study.

Nor
it

where

indeed was study possible in Egypt, would have been most valuable in guiding

and
more

correcting observation;
bookless

for

there is scarcely

country

now than
the

that

which once

boasted the best library in the world.

special training,

The lack of

arising,

would

sense of unfitness thence have deterred me from uncertainly

and

dertaking a task beyond my powers,

had there appeared

any likelihood of a more competent person devoting

himself to it. But that was not the case ; and it seemed better to make a beginning, however inadequate.
It was, of course, a great advantage
to be living

as a

resident in Egypt, to have even a smattering

know-

ledge of the native Arabic, to be on friendly terms

Preface.
with

ix

many of the

Copts, and, above all, to have plenty

For no one who has not tried can imagine what time and trouble it has often cost to obtain access even to some of the churches at Old Cairo ; no one would believe kow many fruitless journeys under a
of leisure.
scorching sun can go to a scanty handful of Coptic
notes.

And

if one searches

for oral information,

Very few indeed

trouble multiplies a hundredfold.

of the Copts know anything about their own history or their own ritual, or can assign a reason for the
things which
they

witness

in

their

daily services.

on a point of ceremonial is usually met either by a shake of the head or by a palpably Moreover the wrong answer veiling ignorance.
question
oracle,

when

discovered,' generally prefers speaking

to-morrow.

The

difficulties,

then,

both physical

and moral,

which face the enquirer are rather exceptional ; but tliey are such as tact and patience tuill mitigate, if not
have briefly indicated in the text how much remains to be done in Upper Egypt in the way of exploring and describing the early Christian
conquer.
churcfies there ;

and the very incompleteness of this work proves how much is still lacking to an adequate treatise on Coptic rites and ceremonies. Nor is there
less scope for the

historian than
;

for

the antiquarian

and

tlie

ecclesiologist

for

the history

of Christian
it

Egypt

is still

unwritten, or at least that part of

about which the most romantic interest gatfiers, the

x
period

Preface.
which
witnessed the passing;
the change

away of

the

ancient cults

and

of the pagan world.

We

have yet
life,

to

learn

how

the cold worship, the tranquil

mummified customs of that immemorial people dissolved in the fervour of the new faith ; how faces like those sculptured on the monuments of

and

the

the

Pharaohs became

the faces of anchorites, saints,

and martyrs. Even of later Coptic It had been my wish to

of
the

history very

little is

known.

sketch roughly

some portion
;

meagre records ; but space has failed me

and
'

besides
'

could add nothing fresh

to the story.

Renaudofs Liturgiarum Orientalium Collectw and Historia Patriarcharum Alexandrinoruml A I

History of the Copts I translated by the Rev. S. C. Malan, Neales Eastern Church (a work
'

Makrizi's

'

'

full of errors]

and Mr.

are almost the only authorities : all that they relate has been ably summarised in Fuller s article on the Coptic Church in the
these
to discuss

Dictionary of Christian Biography. It has not come within my province

points
the

of doctrine which

separate the Jacobites

from

Melkites,
troversy.

the Copts from the orthodox

Alexandrians.

Nor need I enter into the origin of the Monophysite conI may however remark
that the great mass

of the Copts to-day are entirely free from any strong bias or even from any knowledge on the question ; and
a few years ago political obstacles alone hindered the union of the two Churches. The few who can call

Preface.
themselves theologians

xi

among

the Copts cling to their

ancient

formula of
'

pia

0t5<ns,

not however denying

either the

humanity or the divinity of our Lord, but

out of the two natures arose a single J^AxL ^l> ^yJUsiAxLaM <^ in the words <j^-^

alleging that
nature,'

of

tlieir

chief authority.

And,

as

I have

not felt called upon

the practice

to treat

of the
so

doctrine apart

from
to

of the Copts,

have been anxious

judice in relation to

avoid any signs of party prethe questions which divide our

Church of England.
to

My purpose

throughout has

been merely to give a statement of facts,

and

neither

twist the facts nor to colour the statement in

any

controversial

If anything has any bearing on the tenets of English churchmen, I leave it to others to point the moral.
written

manner.

that

I have

But
to

while

I have

candidly striven
it

to

write in an un-

sectarian spirit,

would

be foolish

and disingenuous

pretend blindness
to

to the

likely

be

No fairminded person

drawn from who has any regard for

nature of the conclusions a study of Coptic ritual.

the

teaching of the early Church can

parison of our present liturgy

make a careful comand ritual with an

unchanged liturgy and

regretting the reckless

ritual, like the Coptic, without

abandonment of much that we

have abandoned.
rendering of Arabic names and words in English characters is a problem which no writer on
T/ie

oriental subjects has yet solved satisfactorily.

The

xii

Preface,
'

Professor Max Miiller, and mainly adopted by the translators of the Sacred Books of the East, seems originally designed
'

missionary

alphabet

devised

by

rather with reference to the Indian languages ; and though it finds indeed an equivalent for every Arabic letter, it has recourse to no less than three separate

founts of

type,

and

modifies all three by the use of

diacritical marks.

-eo^i (altar
g/mti&n
tion.

Thus a simple phrase like ic/W^ coverings] would have to be rendered

surely an intolerable combinabetter

al
is

maDtiba'h

with Spitta Bey to use a single fount of type largely varied by points and dots. But neither Spitta Bey s system nor any other yet devised
It

far

can be called

clear,

consistent,

and

faultless.

It

is

next to impossible to transliterate Arabic so as to render consonants, vowels, and vowel points in any

manner

at once coherent

and

readable.

I have merely

tried to indicate

A rabic words
and

in terms intelligible to

an Arabic scholar without straining after an unatis rendered by k, (Ji by k, tainable precision. Thus

A by

h,

by h,

so

forth

and j are generally

distinguished

from

the corresponding vowel points by

a and u or
final.

6,

but not when they are either initial or

instance,

I write, for

abu not abu, and anba

is

not anba, because in such cases there

bigiiity.

no real am-

But I cannot
for

claim any sort of absohite

that in

accuracy,

the simple reason

many

cases

where a proper name has been learnt by

ear. or bor-

rowed from another writer, I have

been

unable

to

Preface.
ascertain exactly the

xiii

Arabic

spelling.

Some

mistakes

therefore are inevitable.

All
scale

the

plans in the

text are carefully

drawn

to

Cairo churches.
lish these,

with the exception of some of the small plans of It had not been my intention to pub-

but merely to use them for my own guidance : however on consideration it seemed better to give a
slight

plan than none at

all.

These plans,

then,

rough as they are, will serve to give

an

idea of the

general arrangement of buildings quite unfamiliar to English readers : and in most if not in all cases

measurements will be found in the text

give the scale approximately.

sufficient to

acknowledge the kindness of those who have aided me in my work. The a measure larger than largest measure of thanks
to

A pleasant task remains

I can find wo} ds fitly to express is clue to my friend Mr. J Henry Middleton, to whom I owe the best
.

plan and many of the most beautiful drawings in the text, drawings which I am forbidden to particularise.

Nor

have

I profited

less

by the immense learning than

by the rare draughtmanship of Mr. Middleton.

In-

deed butfor his most generous assistance and encouragement I do not know that this book would have been
written.

Arthur

thanks also are gladly rendered to Sir Gordon, Governor General of Ceylon, for

My

three very interesting plans

of churches in

Upper

Egypt; to the Very Reverend Dean Butcher, of Cairo, for much help and befriending in my task ;

xiv
to the Coptic

Preface.

Patriarch for his authority and countenance in my journeys and researches; to buna

Philotheos,
to

Kummus

of the Cathedral in Cairo, and

'Abdu 7 Massih Simaikah for much information; and to many others, whose names if unrecorded here
are gratefully remembered.

A. J. B.
OXFORD,
October, 1884.

GLOSSARY OF ARABIC OR COPTIC TERMS.

Anba, the Coptic term
for father
:

this title is usually but not exclu-

sively given to the patriarch.

Dair, a ring-wall enclosing Coptic churches or monastic buildings.

Galilaeon, one of the holy oils of Coptic ritual tion of dya\\idcr( a>s ?Aaioi>.
:

the term

is

a corrup-

Haikal, the central of the three chapels in a Coptic church, or principal sanctuary, containing the high altar literally the
:

word
Isbodikon,

'

signifies

temple.'

the

central part

of the Coptic eucharistic wafer:

from

SfcriroTiKov (criofta).

Kasr, the keep or tower of a dair

in the desert.

Korbdn, literally the oblation

and so

either the wafer or the mass.

Kummttf,

either archpriest, or in a

monastery the abbot.

or monastery.

Manddrah, the guest-room of a church

Mdri, the Coptic term for saint.
Mushrabiah, a peculiar kind of windows, etc.

finely jointed lattice-work

used for

Myron, Arabic

miriin, the pvpov or chrism, the chief of the holy oils.

;

PatrashU, a kind of stole

Greek eTnrpa^Xioi/.

Shamlak, a kind of amice.

Tarb&sh, the red cap or
fez

round which the turban

is

wound.

CONTENTS
OF THE FIRST VOLUME.
PACK

PREFACE
GLOSSARY
LIST OF PLANS

vii

xv

AND ILLUSTRATIONS

xix

CHAPTER
ON THE STRUCTURE

I.

OF COPTIC CHURCHES IN GENERAL

CHAPTER

II.

THE CHURCH OF DAIR MART M!NA AT OLD CAIRO

47

CHAPTER
DAIR ABU-'S-SIFAIN AT OLD CAIRO.

III.

THE CHURCH OF ABU-'SSIFAIN. THE NUNNERY CALLED DAIR AL BANAT. THE CHURCH OF ANBA SHANUDAH. THE CHURCH OF SITT MARIAM

75

CHAPTER

IV.

THE ANCIENT ROMAN FORTRESS OF BABYLON AND THE CHURCHES WITHIN IT. CHURCH OF ABU SARGAH. THE CHURCH CALLED AL MU'ALLAKAH. THE CHURCH OF ST. BARBARA. THE CHURCHES OF AL 'ApRA AND MARI
GIRGIS
VOL.
i.

155

xviii

Contents.

CHAPTER
THE MINOR CHURCHES OF OLD

V.

PA<;E

CAIRO.

THE CHURCHES

OF DAIR BABLUN AND DAIR TADRUS

....
THE HARAT-

250

CHAPTER
THE CHURCHES
AZ-ZUAILAH.
IN CAIRO.

VI.
IN

THE CHURCHES

THE CHURCHES IN THE HARAT-AR-RUM. THE CHAPEL OF ST. STEPHEN .271

. . . . .

CHAPTER

VII.

THE MONASTERIES OF THE NATRUN VALLEY IN THE LIBYAN DAIR ANBA BISHOI. DESERT. DAIR ABU MAKAR.
DAIR-AS-SURIANI.

DAIR AL BARAMUS

....

286

CHAPTER

VIII.

THE CHURCHES OF UPPER EGYPT. THE MONASTERIES OF ST. ANTONY AND ST. PAUL IN THE EASTERN DESERT. THE CONVENT OF THE PULLEY. THE WHITE AND THE RED MONASTERY. CHURCH AT ARMANT. THE CHURCHES OF NAKADAH, CHURCH AT ANTINOE. MISCELLANEOUS
341

INDEX TO VOL.

373

LIST OF PLANS

AND ILLUSTRATIONS
I.

IN VOL.

PAGE

View of Dair
Plan of

Abu-'s-Sifain at Old Cairo

frontispiece

Man Mina

48

Ancient Bronze Candelabrum at the Church of Mari Mina

Plan of Abu-'s-Sifain and the adjoining Chapels

...
at
. .

59 78 85

Marble

Ambon

at Abu-'s-Sifain
in relief
:

Blocks of solid ivory carved

Abu-'s-Sifain

from the Choir Screen

88

Ivory-inlaid door of the Haikal at Abu-'s-Sifain

.100
.119
136

Plan of the Upper Chapels of Abu-'s-Sifain

Plan of the Church of Anba Shanudah

Plan of Upper Story of
attached

Anba Shanudah, showing Chapels

143

Plan of the Church of

Sitt

Mariam

Plan of the

Roman

Fortress of Babylon

....

149

154-155

Plan of the Church of

Abu Sargah

182-183

Wood

Carvings at

Crypt under main Church of

Abu Sargah Abu Sargah

....
Roman
. .
.

191

200

Plan of the Church called Al Mu'allakah within the

Fortress of Babylon

211
at

Cedar and Ivory Screen

Marble

Al Mu'allakah

.213
217

Ambon

at

Al Mu'allakah
St.

Plan of the Church of

Barbara

236
251

View

of Dair

Bablun and Dair Tadrus

Plan of Al 'Adra

273

xx

List of Plans
of Dair

and

Illustrations.

View of Dair Macarius from the

south-east

....
. .
.

PAGE

295

View

Anba

Bishoi from the north-west

309

Plan of the Monastic Church of

Anba

Bishoi

.312

View from

the tower of Dair-as-Suriani, showing the

interior

of that Convent and the neighbouring Convent of

Anba
317

Bishoi

Plan of the Church of Al 'Adra, Dair-as-Suriani

321 327

View of Dair Al Baramus

Plan of rock-cut Church
at the

Convent of the Pulley

349 352

Plan of the White Monastery Plan of Church

at

Nakadah

360

Plan of group of Churches at Nakadah Plan of Convent of

St.

John near Antinoe

....

362
365

ERRATA.

Page
,,

18, 1.^12, 39>

11.

3, for

for Abu-s'-Sifain read Atm-'s-Sifain St. read S.

,,
,,

19, for 'Glory to God in the Highest,' read 'Peace on the Sanctuary of God the Father,' 172, note 2, for chap, read cap. 174, 1. 29, for prefect read prefect,

101,

182,

1.

31,

for even read ever

to

35 2 g
-g a

)
r

The author has reason

believe

that

these

plans which he

borrowed are erroneous (1893).

[Butler's 'Ancient Coptic Churches," Vol.

/.]

THE

ANCIENT COPTIC CHURCHES OF EGYPT.

CHAPTER
On
general.
I.

the Structure of Coptic Churches in

HE
I

seed sown by
fruit.

St.

Mark was quick

in

bearing

Christian doctrines spread

and Christian churches sprang up through all the land of Egypt. The Delta was covered with them singly or in clusters they were dotted along the banks of the Nile for at least a thousand miles south towards the sister churches of Ethiopia and even the silence of the desert was broken by hymn and chaunt from chapels built upon scenes that were hallowed by the life and death of For monasticism began in Egypt, holy anchorites. as pious or frail believers were driven by the vanities or persecutions of the world into the dreary solitudes where neither the fear of the sword nor the
:

allurements of the flesh could follow them.

To
how
came

trace the history of these churches, to show Christianity, at first driven into holes and caves,
forth from the
light,

stood in the

dim catacombs of Alexandria, and in spite of fierce opposition

Ancient Coptic Churches.

its

[CH.I.

won

the Mediterranean to the tropics -this would be a work for which time and material

way from
Still

alike

fail.

more impossible

thing like a complete church buildings. With comparatively few exceptions the churches, like the heathen temples before them, are fallen and gone. Of the many ancient

to give anyof the ancient description

is
it

churches at Alexandria not one now remains Tanis (the Zoan of Scripture), once the site of many churches, is now a desolate morass, out of which stand here and there heaps of ruins of the monas: :

Natrun Lakes, while a few remain, the and of the greater part lie buried in the sand churches in Upper Egypt perhaps not one tenth is left. Fortunately, however, some of the most interesting in point of history and of structure are at once the best preserved and the most accessible.
teries at the
:

With the

single exception of St. Mark's church in Alexandria, which is quite destroyed, there is scarcely any building of foremost renown in Coptic history which may not be seen to-day. But the centre of
interest
is

Cairo, or rather

Old

Cairo, not Alexandria.

churches there date at least from the third century of our era, and cannot be much later than the earliest in the northern city. Even before the Mohammedan conquest there are signs of a
earliest

The

and struggle for supremacy between the two cities once the Muslim rule was established, the seat of the patriarchate was removed to Old Cairo, which thus
;

became practically the

religious as well as the political for the Christians, though the spiritual claims capital of Alexandria, acknowledged at first by a tribute of

money and
this

the

homage of every new

patriarch, are to

day neither abated nor denied.

CH.

i.]

General Structure.

The predominant
Egypt
is

basilican.

It

type of Christian architecture in has been the fashion to regard

this type as

adopted from the secular

;

Roman

basilica

by the early Christians but in his recently published 'Essay on the History of English Church Architecture,'

Mr. G. Gilbert Scott shows good reason

for assigning an earlier and independent origin to this form of building. According to his theory the

germ of the Christian basilica was a simple oblong aisleless room divided by a cross arch, beyond which This germ was lay an altar detached from the wall. the addition of side aisles, and somedeveloped by
times an aisle returned across the entrance end over these upper aisles were next constructed, and
:

transepts added, together with small oratories or On the chapels in various parts of the building. other hand, the secular basilica is shown to have

begun with a colonnade enclosing an open area, to have been roofed in, to have lost the colonnades, and to have passed into a lofty hall covered with a brick I have little or no hesitation in vaulting. accepting this theory, more especially as the churches of Egypt
are rich in evidence that favours
clear that the
it.

It is

of course

two separate developments at one point closely coincided, and that the resemblance, at first accidental, became in later times conscious and
but the secular basilicas of the fourth designed are very different from the Christian churches century of that epoch, which resemble rather the pagan
:

basilicas of three centuries

earlier.

The

question
issue.

may

perhaps be narrowed down to a smaller

it

Since

is

quite certain that the earliest places of

worship

in the

that aisles

East were plain aisleless rooms, and were a later addition, can it reasonably be
B 2

Ancient Coptic Churches.

[CH.

\.

maintained that aisles were in no case thrown out before the suggestion had been caught from a Roman
basilica
?

This seems

in the last

degree improbable

thought and logic of fact are alike rock-cut church at Ephesus, called against the Church of the Seven Sleepers, which is not later than the third century, already shows a triple division lengthwise, corresponding to nave and One aisles, though there are no actual columns. of the simple and very early rock-cut churches at
for the logic of
it.

The

Surp Garabed in Cappadocia shows side pilasters which have only to be detached to make an aisled The crypt at Abu Sargah in Old Cairo, basilica. which may, in spite of its Saracenic capitals, date from the second or third century, is tripartite. If I remember rightly, a similar division might be traced in a church among the catacombs of Alexandria
]

near the so-called Baths of Cleopatra though the fire of the English fleet is likely enough now to

have

that very spot in ruins. Further, the the arrangement of the three eastern uniformity chapels in the oldest monuments of church building
laid
in

in

tion dates

Egypt, gives a strong presumption that the tradifrom the remotest Christian antiquity. Al Makrizi mentions a wholesale destruction of churches in Alexandria by order of Severianus about 200 A. D. and of churches at Jerusalem nearly a These can scarcely century earlier under Hadrian. all have been devoid of aisles and columns.
;

But though the Christian

basilica

had thus pro-

bably a non- Roman origin in Egypt and elsewhere, no doubt certain determinations of detail and finish
1

Texier and Pullan's Byzantine Architecture,

p. 39.

CH.

i.]

General Structure.

were received either directly from Roman basilican models in Alexandria and Babylon, or indirectly from the type of Roman architecture which was In example brought into the East by Constantine. may be cited the classic entablature over the nave columns, in churches like Abu Sargah and Anba
perhaps the upper aisles or large triforia found in most churches and the outer or second aisles (as in Al Mu'allakah and Al 'Adra in the Hdrat-az-Zuailah), which are of frequent occurrence
;
;

Shanudah

in the period of Constantine, occurring for instance in the church of the Holy Sepulchre at Jerusalem and

the basilica at Tyre, both built by that emperor. Setting aside however the question of origin, and

granting merely that most of the Egyptian churches may be roughly termed basilican, it remains to notice

a subordinate though powerful influence of another kind, which, for want of a better name, must be called
Byzantine.

The

leading characteristics of the Byzan-

Sophia in Stambul and the little churches of Athens, are the domed roofing, the absence of many-pillared aisles, and sometimes a cruciform design. Of these the dome by far the most important is distinctively of eastern origin and I think it far more probable that Byzantium borrowed it from Alexandria than the reverse. The dome would more easily pass from India to Egypt than to the remoter West and seeing that Egypt lies nearer the cradle of our religion and her Church was founded by St. Mark, there is every likelihood that Alexandria was before the rest of the world in building churches as in general civilisation, and started the type of architecture which, becoming familiar to Europeans in Byzantium, was called after
: ;

tine style, exemplified for instance at St.

Ancient Coptic Churches,

[CH.

i.

that city. The use of the dome in Babylonia is certainly of the highest antiquity, and domed buildings were common in the time of the Sassanides so
:

that without any disparagement to the genius of Anthemius, the architect of St. Sophia, one may

imagine that, like the architects of Greece in classic But abandoning times, he owed much to Egypt. to push the theory, it will be interesting any attempt to examine the churches of Cairo with a view to determining the relative importance of the Latin and the Byzantine element in their structure, and to note any peculiarities that may be called distinctively
Coptic.

the buildings that I have visited in Egypt proper and the desert, and I believe among all the churches scattered up and down the Nile,

Among

all

there
'

is

not a single specimen of purely Byzantine

architecture.

The
It

no

liking for

Coptic builders seem to have had or no knowledge of the cruciform

groundplan.

would be

less difficult,

though not

easy, to find an instance of a purely basilican church, the best example being the Jewish synagogue at

Cairo, once the Coptic church of St. Michael. This little building, with its side aisles, aisle returned

Old

across the western end, upper aisles, its single broadcurved apse breaking from the straight eastern wall,

and

ornamented triumphal arch above the sanctuary, presents most of the characteristics of the Latin style. But though the cruciform groundplan
its

finely

is almost if not quite universal. of the churches are roofed entirely with a Many cluster of equal domes wherever a church is figured

is

unknown, the dome

a Coptic painting it is always a domed building and even those churches of the two Cairos that are
in
:

CH.

i.]

General Structure.

most markedly basilican (with the single exception of Al Mu'allakah, where there are special reasons for the absence of the dome), have at least one dome over the sanctuary, and far more usually one over
each of the three
altars.

The

result

is

that in the

majority of cases the architecture of the Coptic churches is of a mixed type, half-basilican and half-

Byzantine

while in other cases

there

is

a type

entirely non-basilican yet not entirely Byzantine. But there is no case, as far as I know, of an architecture

unleavened by either of these two elements, however variously they enter into combination with each
other and with other elements.

To

take the non-basilican order

first.

The

best

examples of this style are perhaps to be found in the There are two twelvemonasteries of the desert.
desert

domed churches in Dair Mari Antonios in the eastern by the Red Sea and though the churches of
:

Natrun valley in the western desert are not distinguished by any great number of domes, yet the domes there are wider in span, lower in pitch, and
the
finer in structure

than anything in Cairo.

At

the

village of Bush on the Nile, near Bani Suif, there occurs the very unusual and, as far as I know, unique

arrangement of a central dome with four semi-domes

attached and four small domes at the angles of a square about it. As a rule the Coptic architect not

merely placed his noblest domes to overshadow the altars, but seldom cared to raise any other domes at In Cairo, however, both of the churches in the all. Harat-ar-Rum, namely Mari Girgis and Al 'Adra, The are covered in with a twelve-domed roofing. plan of each is a square, divided into twelve minor squares, or, to be more accurate, nine squares and

Ancient Coptic Churches.

[CH.

i.

Each division has its own three apsidal figures. is upheld at Al 'Adra by six dome, and the roof
Mari Girgis by pillars. The terms aisle and nave can scarcely be applied in strictness at either church and were it not for the absence of a cruciform groundplan, and perhaps the presence of the triple apse, these little churches might be regarded With them may be as typical Byzantine structures. classed the two churches in Dair Tadrus at Old Cairo, which are of quite the same style though less regular in design, and the upper church in
piers, at
:

the Harat-az-Zuailah.

These then are the cases

in

which the architecture is of decidedly non-basilican But I must not omit to notice that among order. the Cairo churches there is one solitary example of the central dome, namely K. Burbarah and this is
;

the only church with anything like a cruciform plan, The though generally its details are basilican.
central
'

dome was

the most characteristic feature of

the Byzantine style, and after the time of Justinian became universal in all towns of the eastern

empire

Egypt however makes a

tion to this rule.

The

Coptic

dome

striking excepfurther differs

from the Byzantine

in showing externally either plain brick or a surface of white plaster, and in having no regular windows, still less anything like the beautiful

arcading of

Mone Tes Koras

at Constantinople, the

Katholikon in Athens, and the monastery of Daphni towards Eleusis, or like the extremely rich decoration of the domes on the church of the Holy Apostles at Thessalonica. Further, that which is the rule in the Coptic churches is at least the exception in all other
1

Texier and Pullan,

p. 21.

CH.

i.]

General Structure.
;

churches for I believe there is no case of a Byzantine church out of Egypt in which the apses are covered with full domes whereas the churches of Masr almost always terminate eastward with three
:

domed apses, and never in semi-domes. This peculiarity is found in the basilican as well as Thus Abu-'s-Sifain, Anba the Byzantine edifices. and most other churches, have three Shanudah, domes, one over each of the three chapels. Abu Sargah has a dome over each of the side chapels, while the haikal curiously enough is roofed with a wagon-vaulting of wood. The wagon-vaulted roof in the is found also in the church of Sitt Mariam main church and in the chapel of St. Banai at Mari
fully
;

Mina the chapel of Sitt Mariam belonging

;

to Abu-'s;

and In the last named the aisles and Al Mu'allakah. nave are both wagon-vaulted and the vaulting is
Sifain
;

the basilica in the Harat-az-Zuailah

continued over the eastern chapels in place of the customary domes. If this be the original arrangement, as it very well may be, we have a solitary
instance of a domeless church.
It is

probable that

form of roof from the Romans at a very early period, and it is not surprising that the most marked instance of it should
the
this

Copts borrowed

occur in the church built upon the gateway of the

fortress. But its frequent employment in churches is very remarkable and deserves to Coptic be noted as a Coptic peculiarity because the wagonvaulted roof was never used for basilican churches in

Roman

any part of western Christendom with the solitary In Egypt it is more common exception of Ireland.
than the high-pitched timber roof like that at Abu-'sSifain and Anba Shanudah. There is no evidence

io
to

Ancient Coptic Churches.

[CH.

i.

show that this skeleton roof of the nave was ever underdrawn with a flat ceiling coffered and gilded, such as was common in churches built by Constanbut that work of the kind was used for ceiling tine is proved by the beautiful remnants of coloured woodwork in the south upper aisle at Abu-'s-Sifain as well
:

as

entablature in

by the analogous but far earlier decoration of the Anba Shanudah and elsewhere.

entrance to a Coptic church is almost invaritowards, if not in, the western side, while the ably The one sanctuaries lie always on the eastern.
eastern entrance at the Harat-az-Zuailah
is

The

modern,

and even there the altars are at the same end. Whatever may have been the primitive arrangement of the Latin Church and it would be difficult to refute the evidence by which Mr. G. Gilbert Scott proves that the earliest buildings in south Italy had eastern doorways and a western altar it is quite certain that there is no trace or tradition of any such
arrangement in a Coptic sacred building. There, in every instance, the orientation of the altar is clear and decided, although accidents of site have of course in some cases deflected the axis of a church It is quite possible that slightly from the true east. the orientation of our European churches, which was not the usual practice in the beginning, but which became almost universal in the middle ages, may have been derived from Egypt. The Copts seem to have aimed at securing three western doors and in their earliest churches this arrangement was But almost from the doubtless the ordinary one. of their Christianity they were harried beginning
:

with

incessant persecutions

after the

thus, more especially Muslim conquest, when they found their

:

CH.

i.]

General Structure.

\ i

and possessions exposed to ceaseless outbursts of fanatical violence and rapacity on the part of their conquerors, it became a necessity of existence
lives

to fortify their

churches.
small

Hence the absence of

windows other than

skylights in all Coptic churches, and the early disuse of the triple western doorway. The latter was retained at Al Mu'allakah,

which, owing to

depended Sargah there

for its
is

peculiar structure in the security on other defences. At

its

'

air,'

Abu

one existing door at the west, with clear evidence of one if not two others having been blocked up: while at Kadisah Burbarah, Abu-'sSifain, and Anba Shanudah, there is a single western entrance with no indication of any other having ever
Jewish synagogue (church of St. Michael) differs from all others at the present day in retaining its single original western entrance in the centre in the other cases quoted the western door opens into one of the side aisles. Many churches have their doorway on the north or south side, the arrangement being determined by the accidents of the situation and the facilities afforded by masses of surrounding buildings. At Mari Mlna there is a western door opening into the south aisle, and another opening into the north aisle, though the latter has been walled off and excluded from the
existed.
:

The

sacred building. The interesting basilica in the Harat-az-Zuailah seems to have had one or more

western doorways, though from the west, as the level of the city rose about the church, the entrance was removed to the south, and finally to the east. In nearly all cases the western wall of a Coptic church aligns the street, but in the little isolated dairs of Mari Mina and Tadrus, which have no

12

Ancient Coptic Churches.

and
in

[CH.

i.

street within them,

upper churches

like

those

at Cairo proper, the rule is of course departed from. It is this western side which is generally exposed to

view, but the wall, instead of ending with the limits of the church, is nearly always prolonged and lost
in

neighbouring houses.

For there

is

no instance

of a sacred edifice standing clear and detached like

an English church in its churchyard. A Coptic church outside never shows any outline around it is huddled a mass of haphazard buildings which show that the architect's idea was concealment of These buildthe exterior rather than adornment. serve of course to shelter the church, and though ings they have long ago been turned from their original
:

monastic uses, many of them are still inhabited by the priests or other satellites employed in the church services while in many cases, as at Abu Sargah for instance, the upper aisles or triforia which opened
;

into domestic
into

chambers adjoining have been turned

women's apartments for the priest's family. At Dair Tadrus the chambers are all silent and deserted, not a soul residing within the walls, and this was the case even a hundred and fifty years ago, when Pococke visited Old Cairo Dair Bablun has three or four inhabitants Mari Mtna keeps its rooms and unfurnished for the pilgrims that come unswept there once every year in the Harat-az-Zuailah nuns are still living in the old monastic buildings attached
:
: :

to the church.

The
:

houses, then, piled at

random

about a Coptic church had two purposes, monastic and defensive but it is obvious that they made anything like exterior ornamentation impossible, and one may say roughly that an Egyptian church has neither outline nor exterior architecture. The out-

CH.

i.]

General Structure.

13

rude shapeless congeries of brickwork is a intended rather to escape notice than to attract meant that there should be it was admiration to delight the eye of the Muslim enemy nothing
side
;

prowling without, while architectural and splendours alike were reserved for the
within.

liturgical

believer

This entanglement of the sacred fabric in other buildings, wall against wall, and this absence of outside adornment, may be set down as distinctly Coptic they are found neither in Syria nor peculiarities in Byzantium, nor in Latin Christendom because,
:

while in other countries

it

was

felt

that the outside

as well as the inside of the church deserved a grand and glorious architecture, to the Copts this outer Another plainness was a condition of existence.

external peculiarity is the arrangement or want of arrangement in the accessory chapels, which open from either aisle or from the triforia, which are

sometimes grouped three or four together under one roof, which occupy an upper or a lower story indifferently, are walled or not walled on to the mother church, and are sometimes piled in almost impossible Almost every positions one on top of another. church furnishes examples but I may refer specially to the two upper churches of Mari Girgis in Cairo proper, to Mari Mina, Anba Shanudah, and above all to Abu-'s-Sifain. Details will be found in the
;

description of those churches. Many of these chapels possess the

full

of three altars each within

its

own

complement sanctuary, and

therefore deserve rather to be called churches, except in so far as they are grouped about a larger church

and are under the

direct ministration of

its

clergy.

14

Ancient Coptic Churches.

[CH.

i.

Abu-'s-Sifain, for example, though an ecclesiastical and in some sense an architectural unit, is really

a group of churches.

The neighbouring group

at

Anba Shanudah
Sifain.

lies

within the circuit of Dair Abu-'s-

Several similar units or groups are enclosed the ring-wall of the Kasr-ash-Shamm'ah so too by the churches of Dair Tadrus lie in a walled enclosure
:

not sixty yards in diameter and the monasteries in the western desert are built on precisely the same
;

This whole arrangement corresponds sinwith the earliest monastic buildings of Ireland, gularly where it was customary to erect several small
model.

churches close together, instead of large churches, and to enclose each group with all its monastic
in a 'cashel' cells, chambers, kitchens, &c. buildings 1 or ring-wall Another curious coincidence between
.

and Coptic practice is the use of the wagonvault to roof nave and chancel, there being apparently no other parallel for its early employment in
Irish

western Christendom.
I

Mr. Warren,

in his

'

Liturgy

and Ritual of the Celtic Church 2 / quotes a statement that seven Egyptian monks are buried at Disert Ulidh in Ireland, and are invoked in the Litany of Oengus. So that the coincidence may be not wholly accidental. Moreover, Ledwich 3 relates
that a colony of Egyptians settled in the isle of Lerins, off the south coast of France, and adds that in England the Egyptian plan was followed at
'

Glastonbury.'

The monks

Congel, &c., adopted the rule of St. Basil

1

of Bangor, St. Columba, and the

:

English Church Architecture, by G. Gilbert Scott, pp. 72, 73.

P. 56.

2 3

Antiquities of Ireland, 2nd ed v pp. 88, 89.

CH.

i.]

General Structure.

15

distinguished antiquaries Sir R. Cotton, Sir H. Spelman, W. Camden, and J. Selden, when appealed to on ' the subject, drew up a certificate wherein they declared that previous to the coming of St. Augustine in 597 the Egyptian rule (of monastic life) was only
in use.'

Before quitting this part of the subject,

may
:

remark that no Cairo church has any spire or tower neither the Byzantine campanile nor the Muslim
minaret has any counterpart in the ordinary buildBut this peculiarity arises not ings of the Copts. from any dislike on the part of the Christians to bells, but from the Muslim prohibition of their usage.

Accordingly we find bell-towers still standing and still in use in the desert monasteries of the Natrun valley and other remote places, where there is no chance of Muslim interference. These towers are built of brick and covered with plaster as far as have any character they may be called Byzanthey tine. Each tower is usually two stories high, square on plan, and each side in the upper story is relieved
:

by two open

and round-headed. which the tower occupies with regard position to the church is quite immaterial, but it is always
arches, highly stilted

The

virtually detached.

We

may now

turn to the interior structure and

arrangement of the Cairo churches, distinguishing as before such features as may be called basilican
or Byzantine or Coptic. Generally speaking the nave
aisle
is divided from the on each side by a row of Greek or Roman The favourite arrangement was to have columns. twelve such columns distributed round the three

sides of the nave, as at

Abu

Sargah, leaving the

Ancient Coptic Churches.

[CH.

r.

eastern side open, but making a narthex or returned aisle at the west end. It is extremely rare to find the rows of columns ending abruptly in a western
wall without any cross-row, as for instance was the case in the old basilica of St. Peter's at Rome and

perhaps the cathedral at Ravenna

rare
clear

but

it is

equally

now

to find the cross-row of

columns standing

and making a true returned aisle, such as may be seen in the synagogue at Kasr-ash-Shamm'ah. For the spaces between the pillars of the returned aisle have in most cases been walled up, so that the
western aisle has become rather a true narthex.

comparison of the plan of Abu Sargah or Kadisah Burbarah with the ancient basilica of Thessalonica l
will

show the same

transition

from the returned

aisle

to the narthex proper in widely different localities. As far as I know, Al Mu'allakah affords a solitary instance of an exo-narthex which contains, like that
at Thessalonica, a fountain for ablutions.

At

the

period

when

Abu-'s-Sifain

was

built,

i.e.

the tenth

century, the narthex was so far necessary that it is made a distinct feature of the church instead of being

while the adjacent but much earlier of Anba Shanudah shows no sign of any building The narthex was of course the place narthex.

an adaptation

appointed for catechumens during the service of the church, besides being the place of discipline and admonition for penitents, and sometimes the place But the state of decay and disorder into of baptism.
this part of the sacred edifice has fallen shows a very long discontinuance and oblivion of such

which

primitive usage.
1

At Abu Sargah,

Abu-'s-Sifain,

and

Figured

in

Texier and Pullan's Byzantine Architecture,

p. 173.

CH.

i.]

General Structure.

17

Al Adra Harat-az-Zuailah the large Epiphany tank

sunk in the floor of the narthex but although the orthodox place would seem to be at the west end, its position in other churches varies so much that it can only have been determined by random choice or
is
:

hazard.

these three principal buildings the narthex was used at the feast of Epiphany (when
Still, in

the people plunged into the waters blessed by the priest), long after its original uses were forgotten.

At Kadisah Burbarah
is

the central part of the narthex walled off and serves as mandarah or guest-room, while the entrance passes through the north part, and the south part is walled off into a separate sacristy.

narthex is finely marked in some of the ancient churches of Upper Egypt. Thus the church of the

The

White Monastery near Suhag, which dates from

least the third or fourth century,

at

has a central western entrance and a narthex completely walled off from the aisles as well as from the nave a single central door in the eastern wall of the narthex gives admission to the church. This narthex once contained a beautiful baptistery, and it remains even now one of the most splendid monuments of early Christian ritual. Among the monasteries of the desert, the rite of baptism was comparatively rarely exercised,
:

because
thither

very seldom happened that any resorted not already been signed with the cross of Christ. Consequently many of the churches
it

who had

there are quite destitute of baptisteries, and even where the font is found, it is seldom or never placed
at the western entrance

the modifying influence of ritual upon architecture, that there does not occur one instance of a true narthex in all the
:

and such

is

churches of the Natrun valley, although the western

Ancient Coptic Churches.

[CH.

\.

is not unfrequent. glance at the of Al Adra Dair-as-Suriani will show how plan easily a narthex might have been built in place of the returned aisle, had need so required.

returned aisle

The

walls of the nave in basilican churches are

generally carried on a continuous wooden architrave joining the columns, and are lightened by small But instead of the classic entablarelieving arches.

which was blazoned with colours and gold, adorned with Coptic texts and carved crosses, we find the pillars spanned by arches on the north side of Al Mu'allakah while at Abu-s'-Sifain there are neither columns nor architrave but heavy solid piers The structure of Miri Mlna is united by arches.
ture,
:

somewhat
buildings

similar

while
find

in

the more

we

often

piers

Byzantine not in line but in

groups, with arches springing from all four sides. Of these two methods of construction, the arched is

of course later than the trabeated

and many of the

Coptic churches are remarkable for their combination of both methods, showing in fact with curious felicity
the history of the transition.
set

The Greek

architects

columns close together, or, in technical language, employed the pyknostyle arrangement but the Romans, choosing to place wider intervals between the columns, were obliged to find some way of distributing the heavy bearing which resulted from this araeostyle construction. Accordingly they introduced relieving arches, which were at first not open, but hidden in the wall above the architrave.
their
:

next step was to show the relieving arches boldly, as they are shown for instance at Abu Sargah and Anba Shanudah, and to substitute a wooden for a stone architrave and it is easy to see how the
;

The

CH.

i.]

General Structure.
finally

19 do

widening of the relieving arches would

away with the

necessity for the architrave altogether.

Such are the changes arising from a change in the method of intercolumniation and even from this brief review it will be obvious that where we find so decided examples of the trabeated and of the arched style of construction in the same building, as at Al Mu'allakah, we must assign them to different I epochs. may add that a continuous marble archi:

trave with small relieving arches visible occurs in the church of Sta. Maria in Trastavere at Rome.

Over the

lateral aisles,

and over the returned

aisle

or the narthex, upper aisles are nearly always built, of equal dimensions with those below. These upper aisles, or triforia as they may be called for convenience, were used to accommodate women at times of service at least as early as the days of St. Augustine 1 They opened into the nave by large
.

bays with an arrangement of columns. Whether the spaces between the columns were screened or not is uncertain, but the parapet of the gallery would be sufficient almost to hide the worshippers from the Good examples of these galcongregation below. leries may be seen at Abu Sargah and Kadlsah Burbarah, while they are quite unknown in the contemporary churches of the desert monasteries, where of course there were no women. In lapse of time however, as it became customary for women to attend service in the body of the church, a special place westward was railed and screened off for them. Consequently, when the gallery was no longer required, the spaces between the pillars were walled up
1

Civ. Dei,

iii.

p. 27.

2o
and the

Ancient Coptic Churches.

[CH.I.

change was

This galleries were turned to other uses. facilitated by their arrangement, for the
is

entrance to them

in all cases

from without the

church by a doorway communicating with the adso that it was easy to jacent monastic dwellings sever this part of the church from the general service of the sacred building. The first step was to convert the women's galleries into chapels and this was done
: ;

an early period at Kadisah Burbarah, and most likely at Abu Sargah, though there I was forbidden to enter the triforium to examine. The church of
at
is remarkably interesting in this connexion as having been built at a time when the transition had already taken place. For the divisions below into men's section and women's section are

Abu-'s-Sifain

undoubtedly part of the original arrangement dating from the tenth century. Accordingly we find that, inasmuch as provision was made at the first for

women

the body of the church, although the basilican tradition so far determined its structure as
in

to necessitate a continuous gallery over the aisles

and narthex, yet this gallery is, with the exception of one small and almost inaccessible opening, entirely shut off from the nave by solid walls, so that no one in it could follow the service below. But the gallery
is furnished with chapels of its own, contemporary with the main building, and designed for quite separate services. It may then be taken for granted that

the practice of admitting women to the nave of the church, though the two sexes were kept apart, had become general if not universal by the tenth century.

But the chapels erected

in

the galleries have

:

themselves long fallen into disuse, as the zeal and the number of worshippers diminished though the

CH.

i.]

General Structure.

traces of gorgeous colours and gilding, of elaborate frescoes and beautiful wood-carving, still bear witness
to the olden splendour of these oratories and the pomp of their vanished ceremonial. To-day the

upper

aisles are either entirely disused, or service is

held in each chapel on one solitary day in the whole year's round, the feast-day of the patron saint or the entire gallery is given up to the women of the
;

priest's

ment and deck

household, who make it their special apartit with Even hangings and mirrors.

now, however, on the occasion of great festivals, when the congregation of women is too large for the place set apart in the nave, they are admitted into the
gallery wherever, as at Abu Sargah, latticed gratings have been let into the walls which block the ancient

bay openings.

It is interesting to notice that

the

present displays a reversion to primitive practice for there the screens that separated the sexes in the nave have been
restoration

of

Al Mu'allakah
;

entirely abolished, and the women are relegated to In the modern cathedral of Cairo too the galleries. the women are not allowed in the body of the church,

but have two stories of latticed galleries over the aisles, from which they see and hear the service. Examples of churches with large upper aisles for

women
walls

are found at
St.

Rome
:

(St.

Agnes without the

fifth

and

Lawrence)

the basilica of the

century at Thessalonica preserves the same arrangement though it was not found in the great Roman I basilicas of St. Peter or St. Paul. may add that
;

no instance of a clerestory in Coptic architecis there anything resembling the narrow The broad triforium of our Gothic buildings. triforium at Westminster Abbey offers perhaps the
there
ture
:

is

nor

22

Ancient Coptic Churches.

[CH.

i.

upper aisles, and the resemblance is the more complete as there is evidence to show that it once contained chapels.
closest parallel to the Coptic

The

transept

is

of Egypt.
transept,

Abu

a very rare feature in the churches Sargah contains a short northern

and Kadlsah Burbarah both northern and southern. The latter church (I repeat) is the one example of a cruciform plan, irregular as it is, and over the centre of the cross rises a large and lofty dome
;

but
can.
in

in other respects the

church

is

decidedly

basili-

Besides these two

have seen no other church

The

Cairo with a transept. division of the nave into men's section and

women's section by means of screens, which, as I have shown, is at least as ancient as the tenth century, is the normal arrangement at the present day in the main churches, and is carried out even in

many

of the
is

little

division

in all cases across the

so that the

women

The chapels and baptisteries. of the church, body are ranged entirely behind and
Thus, as the whole congreno interchange of glances is

westward of the men.

gation faces eastward,
possible.

Allusion has already been made to the large Epiphany tank which forms a regular part of a These tanks are eight or ten feet Coptic church.
long, six feet broad, and five or six feet deep. They seem to have been boarded over when not actually
It is reasonable to suppose, especially from in use. their prevalent position in the narthex, that these tanks were meant in the early ages of the Church for

baptism by total immersion, although there is no distinct evidence or tradition to that effect, except
perhaps the fact that they generally occupy the

CH.

i.]

General Structure.

23

place assigned to the font in the churches of the West. It is however certain that any such custom has been abolished for centuries, during which time

these tanks have been used exclusively on the feast of Epiphany and this latter usage was suppressed
;

from the disorder

it

occasioned within the

memory

But there is another of the present generation. tank of much smaller size which forms no less
a feature of the Egyptian churches. This is a shallow rectangular basin about two feet long by one foot broad, which is sunk in the floor and edged about generally with costly marbles. Its usual position is in the westward part of the nave, where it may be seen at Abu-'s-Sifain, Anba Shanudah, Abu Sargah, Al Mu'allakah, &c. but in many of the desert churches it lies rather more eastward. In olden times it was undoubtedly used for the
characteristic
;

mandatum, and possibly

also for ablutions.

the canons of Christodulus, as late as the eleventh century, we know that men were required
to

From

come barefoot

to church

and the tank was per-

haps placed might conveniently

before service
:

in the floor in
'

order that worshippers shake off the dust of their feet'

and the dust of Cairo is by no means an imaginary evil or pollution. At the present day however, the practice of wearing shoes has rendered this cleansing less necessary, and the use of the tank for ablutions is wholly unknown except on Maundy
Thursday, when the ancient ceremony of feet-washing, once common alike to the eastern and western churches, but with us long neglected, is still performed by the priest. While the Epiphany tank seems a peculiarity of the Coptic ritual, the font or
tank for ablutions was

common

to all the oriental

24

Ancient Coptic Churches.

[CH.

i.

churches, and even the churches of the West retain 1 But in their holy-water stoups the same tradition
.

the Coptic practice differs from that of the Syrian and Byzantine churches in the position of the tank for both in the great basilica of Tyre as restored by
;

Constantine, and in the church of St. Sophia, the tank lay in the centre of the atrium external to the

main

cloisters

building, and surrounded by quadrangular So too at Thessalonica or colonnades.

lies

the fountain
of the church.

outside at the north-east corner

worth remarking that a similar tank for washing the feet before prayer, or else a fountain, is invariably attached to the Mohammedan
It is

mosques of Egypt

and moreover the position of

the fountain in the centre of the courtyard at all the larger mosques, and the surrounding cloisters, almost

The anaexactly reproduce the Christian atrium. is carried even further in the many cases where logy
the Muslim fountain
is

covered with a

dome

resting

on a

circle

of pillars

for this

was a common Christian

arrangement, and was found at the early church of St. John at Constantinople as described by Clavijo, and still exists at the churches of Zographe and St. Laura at Mount Athos. In the arrangement of the choir in Coptic churches
there are three distinct methods discernible.
In

some

of the more Byzantine buildings, as Al Adra Harat-ar-Rum and Abu Kir wa Yuhanna, the choir is neither marked off from the nave by any screen nor distinguished by a higher level in other churches, like Al Amir Tadrus, a single step divides choir and
:

nave, while a high lattice screen intervenes

1

again,

History of English Church Architecture,

p.

16

n.

CH.

i.]

General Struct^lre.
churches the choir
is

25
raised

in the chief basilican

two steps above the nave and screened by latticework. To this latter class however there are two singular exceptions, Al Mu'allakah and Kadisah Burbarah, in which choir and nave are at one continuous level, and the screens that parted the two have been removed so that an unbroken view may be had from the west to the sanctuary. At Abu-'sSifain, the choir-screen is solid and pierced by a small square sliding-door or window on either side the entrance closes by folding-doors, across which
; :

hung

in

olden times a curtain.

At

Abu-'s-Sifain,

Sargah, and Al Adra Harat-az-Zuailah the screen recedes about three feet eastward from the edge of the choir platform, leaving in the nave a kind of stone bench. This probably corresponds to the solea of the Greek Church, where candidates for ordination stood till the Cherubic Hymn was It ended, when they were led into the sanctuary. should be remarked that there is a solea before the sanctuary-screen, at Al Mu'allakah, though there is no choir now otherwise distinguished than

Abu

by the
very

lecterns.

It

is

doubtful whether,
choir

in

the

earliest times, the

was separated from

the nave or had any distinct existence, as the first clear mention of it seems to be in the seventh
century.

Later

it

was marked

off

from the nave

by a low
strade

common

railing something like the wall or baluin early Italian basilicas, with this

difference in the

Coptic churches, that the choirrailing always extended across the whole building instead of returning along the wings or aisles eastward. There was a front railing, in fact, but no The reason for this difference of side railings.

26

Ancient Coptic Churches.

[CH.

i.

structure lies in the fact that a Coptic church has three chapels eastward, shut off either by a single continuous screen or by three screens in the same
line,

and requiring therefore a continuous

choir then
in
all

choir.

extends the whole breadth of the church, and is even drawn out along the transepts, where such exist, as at Kadisah Burbarah. There is a very curious arrangement in some of the churches in the Natrun valley, for example at Al 'Adra Dair-as-Suriani, where the choir is entirely separated from the nave by a wall
cases

The

reaching the whole height of the building, and opening from the nave only by a central doorway fitted with folding-doors. One may remark also that these monastic churches have often low screens of solid
stone instead of the lofty lattice screens of the Cairo
buildings. The choir-screen
is sometimes, though not always, adorned with a series of pictures ranged along the

top: the subjects are either sacred scenes or figures of apostles and saints but it seems a fixed rule that
;

the central painting over the choir door should represent the crucifixion. The analogy with the western
practice
in later
is

the
It

times at

crucifix.

more obvious when we remember that all events the rood was generally was before this door, in the Coptic as

ritual, that processions made a station while singing antiphons. rood proper or cross of wood is sometimes, though rarely, found on the choirscreen, as in the chapel of St. Antony at Abu-'s-Sifain. At Al'Adra Harat-ar-Rum, which has no choir-screen,

in the

Roman

a large rood with pictures of Mary and John attached rests upon a rood-beam fastened between the two
piers,

which

in the ordinary

arrangement would be

CH.

i.]

General Struct tire.

;

27

joined by the choir-screen while at Al 'Adra Harataz-Zuailah, there is a true rood over the door, not of
the choir but of the haikal
at
;

and the same

Al 'Adra

in Dair-as-Suriani in the

is the case western desert.

Coptic choir, measured from west to east, is seldom more than ten or twelve feet deep it con;

The

tains

no stalls either for clergy or chorus cantorum/ and no seats of any description, but usually two moveable lecterns and a tall standard candlestick.
'

The
east

pulpit

is
:

corner western pulpits, in other cases it may more rightly be called an ambon and sometimes again it has Fine examples of the ambon quite disappeared.
:

placed in the nave, near the northsometimes it resembles closely our

occur at

Mlna

but
is

length

Abu-'s-Sifain, and Mari never varies, and its greater position invariably east and west, not north and
its

Al Mu'allakah,

south, as

example

in the early churches, as at St. Sophia. It is never mounted by

was usual

for

two

flights of steps, does not stand in the centre of the church, and has no column to serve as paschal candlestick. The usual pulpit in the monastic churches of

the desert is a recess in the nave wall furnished with a rude balustrade. Every church has three contiguous sanctuaries and three altars, neither more nor less. Many other chapels are attached externally to the main building, or are located in the upper aisles but in the main body of the church no altars are allowed to be scattered about the building, but all must be ranged in a line at the eastern end. There are only two altars at present at Al Amir Tadrus and at Abu-'s-Sifain but it is almost certain that at the former church an altar has been removed, and even if the same is not true
; :

28

Ancient Coptic Churches.

makes
its

[CH.

i.

of Abu-'s-Sifain the comparatively late date of that

edifice

exceptional

structure

less

note-

worthy.

Kadisah Burbarah and Al 'Adra Harat-az-

Zuailah, though both very ancient buildings, include and I have no part of a still earlier foundation
;

doubt

this tradition

rightly accounts for the addi-

tional altars possessed

by those two churches.

is

But

the concurrence of evidence

so overwhelming, and the exceptions so few and doubtful, that the general law of three altars is very clearly established. Even
in the tiny chapels adjoining the main churches, as St. Banai at Mari Mina and Sitt Mariam above

extremely rare to find a single altar three always were built wherever space could be devised for placing them side by side. Each altar has its own dedication, but the central is invariably the high altar each stands detached in the middle continuous wooden screen divides of its sanctuary.
Abu-'s-Sifain,
:

it

is

the three sanctuaries from the

common

choir,

and

the central is parted from the side sanctuaries by walls, with or without open passages of communication. These chapels, of which the central corresponds to
the Greek bema, or presbytery, are generally, though not invariably, raised one step above the level of the
choir,

never more than two.

sanctuary screen is always of solid opaque woodwork, enriched with intricate arabesques or geometrical patterns, and inlaid with superbly

The

carved crosses and stars of ivory. Each chapel has its own low round-arched doorway, fitted with double doors, and over each door is a Coptic or Arabic text inlaid in ivory letters. In one or two of the older churches, as Abu Sargah and Al 'Adra
Harat-az-Zuailah, the screen of the haikal, instead

CH.

i.]

General Structure.

29

of aligning with that of the side chapels, projects out three or four feet into the choir, and is returned so as to allow of a door on the north and south as well
as on the western side of the high altar an arrangement that clearly points to the ceremonial processions of the greater and the lesser entrance. Besides these doors there is often, but not always, found on

each side of the haikal door a small square opening, with a sliding shutter, about five feet from the ground.

At

Abu-'s-Sifain these

windows

exist in the choir-

screen as well as in the haikal-screen, though in neither case could they ever serve the purpose of
tion within, like the hagioscopes of our

allowing the congregation a glimpse of the celebraown churches.

Before the sanctuary there hang always a number of lamps, which are sometimes of silver, and the door is
Veiled by a silk curtain, often of great magnificence, with texts, crosses, and sacred figures wrought in
silver embroidery.

shipper always hem of this curtain

entering the church a worprostrates himself and kisses the

On

a reverent custom that ascends

The hanging is drawn to the remotest antiquity. aside during the whole period of the celebration, and
At the doors fold back inwards towards the altar. the centre of the doorway arch is fastened a ring from which at a certain point in the mass the priest
suspends the censer of burning incense in full view of the congregation. Along the top of the screen, which is seven to ten feet high, are ranged several pictures or a continuous tablet divided into panels.

The

central panel or picture usually represents the Virgin and Child, and those on the sides the figures

of apostles or prophets. Thus the Coptic haikal-screen, with

its

pictures

30

Ancient Coptic Churches.

[CH.

i.

or icons, answers very closely to the Greek iconostasis. Originally the sanctuary-screen seems to have

been of whether
'

trellis,

in

wood
as

Tyre were,

some kind of light open-work, At the great church of Eusebius relates, wooden gratings
or or metal.

wrought with so delicate an art as to be a wonder to behold' perhaps like the Arab mushrabiah.
St. Sophia in the sixth century boasted a screen of silver divided by columns into panels, upon which were medallions chased with icons of Christ and

other holy figures, the door being surmounted with a crucifix. At the church of Patras there was a
flabellum ornamented with
side of the rood 1
.

cherub-heads on each Clavijo speaks of silver-gilt doors with silk hangings at the church of St. John, The mosaics of St. George's at Constantinople. Thessalonica show a low screen in front of the

and a low stone screen or wall, supporting slender columns which are joined above by an architrave, forms a type of iconostasis not uncommon in
altar
:

the early Italian churches.

According to Goar, the form first came into vogue in the eighth opaque century, and was adopted to gain more space for
pictures in virtue of a sharp reaction against the But this canon does not necessarily iconoclasts. There is not apply to the churches of Egypt.

the slightest sign of a low stone screen before the altar in any one of the Coptic buildings, nor of

any altar-screen other than a

iconostasis.

lofty

and opaque

The

central haikal-screens at

Abu

Sar-

gah and Al 'Adra Hdrat-az-Zuailah are not later than the tenth century, and might, I think, reason1

Lenoir, Architecture Monastique, vol.

i.

p.

345.

CH.

i.]

General Structure.

31

But these ably be placed quite a century earlier. have already the low round-arched doorexamples way with double doors, which is only a development
from an
statement
earlier
I

arrangement.

In

proof of this

rely on a very curious and interesting which I have made at the monasteries of discovery the- Natrun valley. In Dair-as-Suriani the grand basilican church of Al 'Adra has for its haikal-screen

a pair of very lofty folding-doors each in three leaves the jambs of which stand against the side walls of the sanctuary. These doors throw open, or

manner against the walls as to leave the whole interior of the haikal open to view
fold back, in such a
;

but when they are closed they form a solid screen entirely concealing the altar and its surroundings.

The

and jambs

character of the Syriac inscription on the lintel fixes the date of the doors as not later
A.D.

than the year 700

Now

it

the neighbouring monastery of haikal-screen is made after the

so happens that in Anba Bishoi the

same model with

the exception that each door has only two leaves instead of three. But there the four lofty leaves have been closed permanently to form an immoveable screen
:

and about

five feet six inches

from the

ground the two inner leaves have been sawn through in a semicircle, the result being to leave a low
round-arched doorway with one leaf on each side opening inwards, or in other words an entrance to the haikal identical with that at Abu Sargah. I may add that these very ancient iconostases have of course no pictures on their top, but the icons are

upon the panels of the doors. But although it be thus conclusively proved that the arrangement at Abu Sargah is not the earliest
inlaid in ivory

32

Ancient Coptic Churches.

[CH.

i.

form of the Coptic altar-screen, it is still early enough to surpass most surviving examples of the iconoFor most of the western stasis, eastern and western. churches have lost their ancient screens through while even those decay, removal, or restoration eastern churches which escaped total destruction at the hands of the Turks and were turned into mosques as 'some of the churches at Constaneven these had all their tinople and Thessalonica broken to pieces when the crescent replaced fittings
:

the cross.

Each of the
its

side chapels in a Coptic church has

own

set of icons over the screen, but as a rule

is

the door

not curtained.
a solid

At Abu-'s-Sifain and Mari

has a separate
foldingcentral

Mina the

choir, like the sanctuaries,

iconostasis

screen with

doors and a row of pictures above instead of the ordinary light lattice screen that divides choir from nave. These examples of the double iconostasis are curious, and I believe unparalleled in any other
churches.

has already been shown that a Coptic church has always three eastern chapels, each with its own
It
altar, its
all

own

entrance, and
in

its

own

iconostasis,

and

a line upon the same platform. standing There are also three divisions in a Greek church bema, or presbytery, prothesis, and diakonikon. The prothesis lies on the north of the sanctuary and contains a table which is set against the wall, but no altar. It is the place where the elements
are

made ready and

set in order for consecration.

The

diakonikon, on the south side of the sanctuary, contains also a table and serves as a vestry and sacristy: here are kept the books and vestments,

CH.I.]

General Structure.
;

33

vessels, incense,

and tapers but here also there is In fact a Greek church has only one altar, a Coptic church has three and this is a vital distincFor although in many of the tion between them.
no
altar.
;

Egyptian churches the southern side-chapel is used, like the diakonikon, as a sacristy, such usage is rather an abuse arising from the neglect into which the minor altars have fallen, than a tradition of
three chapels generally, the but more especially of the haikal, is apsidal is invariably internal, so that standapse, however,
all
;

primitive custom. The eastern wall of

ing outside one sees a plain rectangular ending to the church, unbroken by any outward curvature. This internal apse is a feature of very great antiquity,

and

it

was

characteristic of all the earliest

The single apse is sometimes said to be earlier than the triple it is found at Al 'Adra Harat-az-Zuailah, for example, K. Burbarah, and the satellite church at Al Mu allakah. Yet Al Mu'allakah itself has three apses so had Mari Mina and Abu-'s-Sifain, though in each case one has been blocked up. Mr. Fresh1 field's canon that a Greek triapsal church is later, and a monapsal church earlier, than the time of Justin II, i.e. about 550 A.D., has a tempting precision about it, but cannot be applied to determine
churches of Asia and Europe.
;

For the change the date of the churches of Cairo. from the single to the triple apse was made by the Greeks deliberately to suit the ritualistic requirements of a new processional hymn but, as I have already explained, the Greek prothesis and dia;

Archaeologia, vol.

xliv. p. xxiv.

34

Ancient Coptic Churches.

[CH.

r.

konikon have no counterpart in the side-chapels of a Coptic church, which always contained altars, and
therefore always had their
ciations.

own

distinct ritual asso-

monastic
yield to

must be remembered that the in the Natrun valley, which none perhaps in point of antiquity, and
it

And

churches

which yet represent different epochs-, are entirely destitute of apses, but have all three chapels rect^ must therefore be content with the angular.

We

of Egypt a single apse points to a buildThus the ancient churches of high antiquity. ing of Dana on the Euphrates, Kalb Luzah, and
fact that out

Syria generally, have only one three apses, however, are found in the main apse church, a single apse in the satellite church at Kalat

those of central
:

Saman 460-560
at Athens,

The Katholikon and Panagia A.D. and the small monastic church at Daphni,

the church of the Virgin at Mistra, of St. Sophia at Thessalonica, are all triapsal. The early basilicas of St. Peter and St. Paul, also Sta. Maria Maggiore and

Rome, and S. Apollinare Nuovo at be quoted as examples of singleRavenna, may In England, the church of Wing apsed churches. in Buckinghamshire has one apse and two squareended side-chapels and the same arrangement was
Sta.

Agnese

at

the original plan of the church at BrixThe Saxon church of Deerhurst, near worth. Tewkesbury, still retains one of its three original
in

made

apses.

The same number

existed at Lindisfarne

priory, while Lanfranc's cathedral at Canterbury had no less than five apsidal chapels. In all these

churches, and with scarcely an exception in all churches beyond the limits of Africa, the curve of

the apse wall shows on the exterior.

CH.

i.]

General Structure.

35

Whether the
like

feature

in

Christian apse was suggested by a the pagan basilica or not, in the

it

.Christian churches

had a specific and independent purpose. In its normal structure the curve is followed by a tier of curving steps, at the top of which a bench runs round the wall, divided in the centre by a raised
seat

or throne

detached.

The

while the altar of course stands throne was meant for the bishop,

church,

the bench for twelve presbyters or elders of the who thus sat along the wall facing westward

and looking down upon the celebration of the This arrangement, styled a tribune, was mysteries. common in the early churches of the West, and may seen in the well-known seventh-century still be church of Torcello near Venice, and the cathedral of Parenzo in I stria. But nowhere has the idea taken so large and lasting hold upon Christian architecture as in Egypt, and nowhere are finer early
specimens of the tribune preserved. The churches of Abu Sargah, Al 'Adra in the Harat-az-Zuailah, and Abu-'s-Sifain, furnish beautiful examples of raised marble tribunes with central thrones while smaller tribunes may be seen at Al Mu'allakah, Al
:

Adra Harat-ar-Rum, and

in most churches. Generally behind the throne a round-headed niche is let into the wall, and in it there often hangs an ever-burning lamp. Even the square-ended churches of the desert retain the niche and have straight instead of curved

tribunes.

So strong

is

the tradition of the tribune with the

Copts, that a second and even a third are sometimes found in the side-chapels, as at Al Mu'allakah, where
the low tiers of steps seem quite too narrow for use and have perhaps only an ideal value. Since

36

Ancient Coptic Churches.

is

[CH.

r.

too the tribune

associated with an apse, since

all

the early Cairo churches were built with an apse and with a tribune together, it is curious to note that

even

in the

very rare cases where a church exists

with square-ended chapels, there is always preserved some reminiscence of the apse or tribune. Thus in
the church of Sitt

Mariam Dair

Abu-'s-Sifain

all

three

chapels are singularly enough square-ended, but in the eastern wall of the haikal is a large shallow niche

covered with

fine

Damascus

tiles.

So

at

Mari

Girgis Harat-ar-Rum, the only other church where all the chapels are square, the haikal has a tribune of

two straight steps with five steps leading up to the throne, which is set under a rectangular recess and
:

in the south side-chapel there is another roundniched throne mounted by a flight of seven steps.

No

Coptic chapel

is

found,

believe, without a niche

though these recesses were never used as in the West for images. Sometimes they are
in the eastern wall,

painted with the figure of our Lord in the attitude of benediction, and sometimes a hanging lamp burns

but more often in the present day they are uncoloured and lampless. Whether they had any definite ritual purpose, or whether they are merely a feature of the full apse and meant to recall it, must remain undecided.
before the niche
:

of the Coptic tribune are generally faced with slabs and panels of many-coloured marble, which

The walls

form a dado

six or eight feet high, such as

may be

seen at Al Adra in the Harat-az-Zuailah. This use of variegated marble for wall-facing and paving is common both in the ancient churches and in the earlier mosques of Egypt a very beautiful example
:

for

instance

may be

seen at the mosques of Al

CH.I.]

General Structure.

37

Ashraf and of Kait Bey, among the so-called tombs of the Khalifs at Cairo, where both wall and floor are decorated with the most exquisite designs and colours. This form of art is however Christian, not Muslim, in origin, and was borrowed by the Muslim builders or rather was lent by the Coptic architects and builders, whom the Muslims employed for the con:

struction of their mosques. In the West the art seems to have decayed comparatively early though at Torcello the marbled walls of the apse still remain
:

uninjured in curious likeness to those at Al Adra. In the East the art was applied to church decoration
at least as early as the fourth century: for Eusebius, speaking of the church of St. Saviour at Jerusalem
in

333

A.D.,

marble.

of walls covered with variegated Texier and Pullan give a splendid illustratells

tion of a mosaic pavement at St. Sophia in Trebizond, which they assign to the second or third century.

Long after the Arab conquest, when the beautiful churches of central Syria had fallen in ruins, this form of decoration lingered on in Egypt where most likely it first arose, and in the twelfth and thirteenth centuries, when in greatest danger of
decaying, was adopted by the Muslim conquerors for the adornment of their mosques, and during that period, always in the hands of Coptic artists, attained
its

most sumptuous

perfection.

The same remarks

of art

Coptic mosaic.
in

marble-work more

hold good of another like form This differs from the sectile degree than kind for it is made
;

of exceedingly minute pieces of coloured marbles and porphyries tesselated together, but contains also

The whole a curious admixture of mother-of-pearl. constitutes an inlay of almost incredible fineness.

38
the

Ancient Coptic Churches.

[CH.

i.

In the churches of Egypt this work is lavished on places of greatest honour, and may be seen chiefly in the niche of the haikal. Perhaps the best
early example
is

in the tiny baptistery of the little

:

church at Al Mu'allakah while the southern chapel of the larger church displays both mosaic and sectile

work of great splendour.

intricacy,

The ambon

of Abu-'s-

Sifain contains a mosaic design of

most extraordinary

unmixed with mother-of-pearl. Arab mosques the same style of mosaic Among in conjunction with sectile work may be seen at the
though
the
ICait

tomb-mosque of Al Ashraf and of

the walls of Cairo
of Al
:

Bey without

within the walls also the mosques

furnish rich

Hakim and Al Ghuri

and gorgeous

examples.

This Coptic mosaic differs entirely from the mosaic that has become familiar to western eyes at
St.

Sophia

in

Constantinople or St.

Mark

in Venice.

There the tesserae vary little in shape, being nearly all cubes, and they are composed of coloured enamel, i.e. pastes of glass rendered opaque and coloured by
metallic oxides.

The

gilt

tesserae were

made by

fusing on to a cube of earthenware two thin plates of glass with a film of gold-leaf between them. Mosaic with gold backgrounds made in this manner is
anterior to

the reign of Justinian. Among the the use of vitreous pastes and metallic oxides Copts
is
:

their mosaic is composed only of quite unknown natural marbles cut into minute pieces of all shapes, and arranged in square, round or triangular,

ornamental
colours.

patterns
is

according

to

their

natural

There
:

this further difference, that the

in

Coptic churches show no single instance of a picture mosaic the artists confined themselves to con-

CH.

i.]

General Structure.

39

ventional designs, aware that with the stiffness and

hardness of their material and its colours they could achieve nothing like the harmonious richness and No doubt softness required for a mosaic picture. the Coptic is earlier than the Byzantine form of mosaic-work, and it was never disturbed by its later For although the Saracens in Syria rival in Egypt.

borrowed the art from Byzantium and used vitreous enamels for the decoration of their mosque walls, as well as for inlaying jewellery and steel armour on a smaller scale, yet the Mohammedans of Egypt never adopted any but the native or Coptic marble mosaic
;

partly because
taste,

its

unpictorial character suited their

and partly because they found ready made both artists whose names have perished, art and artists, but whose skill is still recorded in work of unexampled splendour which adorns the great mosques of In visiting these mosques one is met by a Cairo.
striking coincidence

and chapel has

also has
its

its

every Coptic church eastern niche, so every mosque

:

for just as

kiblah or niche in the like position

and

as in the Coptic church, so in the Muslim mosque, it is the niche that is covered with the most delicate

and beautiful mosaics.

It

would however be perhaps

too bold to conjecture that the Coptic architects introduced the niche as well as the mode of its
decoration from their

own

sacred edifices.

Marble and mother-of-pearl mosaic is of very rare occurrence in the West, though examples are found, as in the church of St. Vitale, Ravenna, and the cathedral of Parenzo but it is not so much the mere admixture of mother-of-pearl, as the extraordinary minuteness of the tesserae and the be:

wildering

intricacy of

the

designs

that

form the

40

Ancient Coptic Churches.

[CH.

i.

distinguishing characteristics of the Coptic mosaic,

and make it unique in manner and in charm. But to return from this digression. While the
lower part of the .apse wall in the haikal is covered with marble slabs, above there should always be ranged in order the figures of the twelve apostles, and in the centre, over or in the niche, our Lord

enthroned

in

the attitude of benediction.

These

figures of course are painted in fresco or on panel, statues being entirely forbidden. This arrangement

may be

seen at Abu-'s-Sifain, Datr Bablun, and in most churches. Sometimes it may be there is no

marble, and the wood or fresco painting descends to the floor, but the figures in the conch are as regular a part of church adornment as the icons on the screen. Gear's J testimony shows that the same practice holds

Greek Church, and the remains at Torcello preserve precisely the same method of decoration
in the

as an example in western Christendom. There seems no fixed rule as regards communication

some

between the haikal and side-chapels. In il exists on both sides, sometimes on one side only, and often is entirely wanting. Presumably the earliest arrangement was the simplest and originally the haikal had no communication with either chapel for however early the three altars became normal, the side-altars must still be later
cases
:

than the central.

Dair-as-Suriani

In the desert churches the partywalls are generally pierced with doorways, as in
:

but there

is

not the remotest sign

of uniformity in the arrangement of the churches of the two Cairos. While for instance Al Mu'allakah
1

Euchologion.

p. 14.

CH.

i.]

General Structure.

41

has not even party-walls dividing haikal from the side-chapels, but merely piers carrying arches and once closed either by screens or hangings, Anba Shanudah has a screen on the north of the high altar, and on the south a stone wall divided by an open passage K. Burbarah has stone party- walls
;

and no passage

Sitt

Mariam

in

Dair Abu-'s-Sifain
;

has a passage through to the north chapel only while at Mari Mina and Dair Bablun the only in the two thoroughfare is on the south side
;

churches in the Harat-ar-Riim, Al 'Adra and Mari

Girgis,

the

pierced
rule

communicates directly through and party-walls with both side-chapels

haikal
;

lastly, in the small satellite

no communication.

churches there is as a In such a strange variety

of usage, it is not easy to believe that the piercing of the party-walls had any ritual significance, or was
venience.

more than a matter of

side-chapels
in

accidental

con-

The

generally used but once a year

festival of the saint to
is

Coptic church are each upon

it

now
the
It

whom

is

dedicated.

however a curious fact, of which' the writer can no explanation, that the chapel on the south side of the haikal is often much more richly ornamented than that upon the north, as for example at Mari Girgis satellite of Mari Mina, Abu Sargah, and Al Mu'allakah. Moreover if a second chapel
offer
is

used at

all
if

chapel; and

habitually, it is always the south an altar has been demolished, it is

altar.

always the north

attached to every church, but its baptistery varies greatly. It is found in the north position
is

aisle,

as at

Abu Sargah

in the south, as at

Abu-'s-

42
Sifain
Sitt
;

Ancient Coptic Churches.

at the western

[CH.

r.

end

in the
;

Mariam near

Abu-'s-Sifain

narthex, as at outside the main

;

building in a satellite church, as at Al Mu allakah or in an adjoining passage, as at Mari M!na and

at

most other churches.

in

It scarcely

admits of quesoutside the

tion that originally the

baptistery was
;

most countries but this rule does not where the need of secrecy was felt and where the font is always found inside. very early, Doubtless in some cases the baptistery has been removed out of its original place, which was in the This is true of Abu-'s-Sifain, where the narthex. font stands before a blocked aisle-chapel, and of
church
apply to Egypt,
Sargah, for instance. The Coptic churches then hardly bear witness to the very ancient practice of administering the rite without the sacred
building,

Abu

as

recorded
is

Martyr.

For there

by Tertullian and Justin no instance of an entirely

isolated baptistery, such as that built by Constantine near the church of Sta. Agnese without the

Rome or like that at Nocera, which has been converted into a church. In very early times the baptistery was often in the atrium 1 before the church, and the Coptic Epiphany-tanks are perhaps a reminiscence of this usage, and their border, paved
walls at
;

with marble,

may

recall the tradition that the place

where Christ was baptized in the Jordan was marked with marble walls and steps, and thronged with crowds of people at the feast of Epiphany. At St. Sophia the baptistery was outside near the western door, and so also at Parenzo in I stria, in the sixth The century, and commonly in Roman basilicas.
1

Lenoir, Architecture Monastique,

i.

p. 101.

CH.

i.]

General Structure.

43

is now usually a deep circular basin, much resembling those of our own churches, very

Coptic font

but set like a copper in a solid bench of masonry against a wall, not detached or supported on a
pedestal.
St.
differs in

The very

James and

early font near the chapels of St. John adjoining Abu-'s-Sifain

in

having on each side in other words it is adapted more for immersion than sprinkling. The other fonts in use at present would serve only for
of the well a short flight of steps
;

being deeper and

aspersion, except in the case of very young children though the Epiphany-tanks are large and deep enough for several grown-up people to stand in
;

together.

There is no altar in the Coptic baptistery, though the eastern wall, against which the font is set, generally contains a niche, just as early Roman baptisteries those for instance at Aquileia and Nocera
had an eastward apse. The niche is decorated either with a moveable picture, or else with a fresco painting of our Lord's baptism in the Jordan. Belonging to the font is always a small hand-cross of silver or other metal, and few baptisteries are without a
gospel-table set with prickets for candles for tapers are always kindled at the service. According to
:

ancient
off for

custom a separate apartment

in

is

screened

women. There is no trace

any of the churches of Cairo

of any detached circular or hexagonal baptistery, such as was common at an early date in western

Christendom and also

in central Syria.

Concerning the outbuildings attached to Egyptian churches there is no need here of lengthy notice. All over the East the annexation of such buildings

44

Ancient Coptic Churches.

[CH.

i.

was a common

practice. Eusebius speaks of spacious outhouses belonging to the church at Tyre and also at Antioch. Augustine too mentions a large room This doubtless attached to the church at Csesarea.

corresponds to the Coptic mandarah or receptionroom, where worshippers meet for conversation. At Abu-'s-Sifain the mandarah is quite distinct from the

church though adjoining it elsewhere, as at Abu Sargah, it is a small open courtyard surrounded by benches but the finest specimen of an ancient mandarah is that at Mari Girgis in Kasr-ash-Shamm'ah, now alas in ruins, but once enriched with stuccowork and carved woodwork of great magnificence. Later innovations have sometimes removed the
;
;

reception-room within the sacred building, as at K. Burbarah, where it now occupies the narthex. Since every Coptic church was complete in itself
as a miniature monastic establishment, it contained dwelling-rooms for the priest or priests, a well with

storage for water, and an oven for baking the eucharistic bread. Nowhere, however, is there found

among

the Cairene churches the

same developed

system of building, with cells, refectory, &c., which is seen in the kindred monasteries in the Libyan
desert.

Moreover now-a-days the domestic cham;

bers are often quite deserted, as at Abu-'s-Sifain, Al Mu'allakah, Dair Tadrus, and elsewhere or else, as at Mari Mina, they are used only at the time of
the festival to lodge the pilgrims that resort in large numbers while in other cases, as at Abu Sargah
;

and K. Burbarah, the

only lives in the

priest with his family not old rooms, but has usurped the Abu Sargah differs from galleries of the church. the other churches in having the well within its

CH.

i.]

General Strnctiive.
in

45

walls

the choir

no doubt by reason of the

special sanctity of the fountain that gave water to It is however curious to remark the Holy Family.

that a sacred well

is

also mentioned

by Paul the

Silentiary as lying near the

ambon
is

of

and its coping from Samaria. In the Jewish synagogue brought at Old Cairo, the ancient Christian well is situated at the eastern end, almost behind the apse, and from
St. Sophia,
its size

church said to have been

in the

resembles rather a tank.

usually bury their dead in cemeof the ancient churches, such as

The Copts now

teries,

but some Mari Mina, have separate churchyards not unlike our own, but outside the dair walls and not accessible directly from the church, though they adjoin
practice of burying within but the honour was always is not unknown, reserved for patriarchs or persons of great distinc-

the sacred enclosure.

the church
tion

The

thus within Abu-'s-Sifain, Al Mu'allakah, and St. Stephen by the cathedral, spots are pointed out as the tombs of patriarchs. Yet there is no single
:

instance of any inscription or monument to mark the resting-place of great men buried within the church.

So too when a
it is

rich

man

has given a vessel to the

inscribed as a gift and a short prayer is altar, lettered upon it, but the donor's name is almost

This is the silence that invariably unrecorded. and full of golden lessons. golden,

is

To the same right oblivion are consigned the bodies of such as were honoured with burial within
the enclosure about the church, as at Anba Shanudah. In vaults beneath the dark rooms which adjoin the

western end of that church many great worthies are buried without a line to perpetuate any remembrance

46
Still

Ancient Coptic Churches.

is

[CH.

r.

beyond that which

graven

in the

minds of men.

within the precincts of the church, but somewhat farther removed from the building, are the curious
wall.

early sepulchres at K. Burbarah under the Roman There also the dead rest nameless and for-

gotten.
teries,

It is only in modern graveyards and cemesuch as that at Kasr-ash-Shamm'ah, that the Copts have begun to cumber the ground with sculptured monuments recording worthless names, for-

getting the truth their forefathers well understood, that none deserve to live or can live after death

save those whose works have

bered.

made them remem-

But the old tradition lingers still in the solitude of the Natrun valley, where nothing is more remarkable than to find that the monks, with all their multitude of churches, have not one single o graveyard with them God's acre is the boundless desert and though they retain the bones of some few saints as relics, yet for all the countless dead who have passed away during the space of full fifteen centuries, they cannot show one single tomb l
: :

1 It is strange that no previous traveller should have remarked so strange a fact.

CHAPTER
Dair Mari Mtna

II.

ETWEEN

Cairo and Old Cairo

lies

a dair,

or walled enclosure, which is marked by an Arab domed sibil or drinking-fountain

tains
It confronted with bronze grillwork. an ancient church dedicated to St.

Menas, who was an early Coptic martyr, born, it seems, at Mareotis, and slain in the persecution under Galerius Maximinus at Alexandria. His

name

recalls

that of the

first

reputed founder of Memphis. be confounded with Anba Mina, patriarch

king of Egypt, the This saint must not

in

the

eighth century. ring-wall of the dair is and low the double door large and slender
;

The

weak
:

both

obviously are of recent construction, and were renewed at a time when the need for bulwarks and
Inside the wall posterns had almost passed away. is first a small and a few rude dwelling hovels garden by which a path leads to the church. On the left

one sees a flight of stone steps and a door leading to new 1 and uninteresting Armenian church and a short way beyond on the same side in the same wall
a
;

a modern-looking doorway. The door, built of vertical beams of timber cramped across with huge one sees within a iron, stands back on its hinges
is
:

small courtyard surrounded on three sides by build1

The

foundation
fabric
is

of the Armenian church

is

very ancient,

though the

new.

48

Ancient Coptic Churches.

[CH. H.

ings of which the upper stories project and rest on On the fourth side pillars and have open balconies.

the church, so sunken now that one enters by a short flight of downward steps from the door which The west is at the western end of the south aisle.
is

front

is

as usual a plain high blank wall

whose

limits

7. B.

Fig.

1.

Plan of Mari Mina and the adjoining church of Mari Banai.

are

lost

in

either side.

the buildings which align with it on There seems no trace of any central
:

for the present doorway leads western entrance and although there is a corinto the south aisle responding doorway into what was once the north
;

aisle,

the third entrance into the nave

is

is

wanting.

The church
50
ft.

small

wide, the latter

only about 60 ft. long and measure being taken across the
it
;

choir.

The

peculiarities of its structure are that

has no narthex nor any sign of one having existed that the northern aisle as far as the choir has been

CH.

ii.]

Dair Mari Mina.

49

and is now occupied outhouses including a bakehouse for the eucharby istic bread and that there is no regular triforium, although part of one of the upper chapels lies over the south aisle. This aisle is narrow and low, roofed with a groined vaulting and separated from the nave by three heavy piers. The nave is covered with a wagon -vaulting of brick strengthened by stone ribs. The west end is divided from the rest of the nave and aisle by only a rude lattice-work screen, and serves for the women's
entirely shut out of the church
:

Here too is the Epiphany tank. Over the eastward door of this screen is a curious picture of the Baptism of our Lord. St. John, who stands to the right on a low Nile-like bank, carries a staff with
section.

a Coptic scroll flying from the end he wears a loose robe, and his feet are bound with sandals and buskins
:

half

way up to the knee. Before him is a small lamb with one forefoot raised Christ on a large round boulder in mid stream is crushing under his
:

huge dolphin-headed serpent with fiery tongue protruding and tail coiled round under the rock. On the left bank, kneeling and gazing upward at the dove, which is descending in a golden halo set round with rays, is an angel, who is receiving Christ Christ's robe as it parts from his shoulders. stands with his arms crossed on his breast, bending his left shoulder forward towards St. John, whose The upraised hand is pouring water on his head. of both and the type of countenance, the expression long flowing hair, beard and moustache, are almost
left

foot a

identical 1
1

The composition
'

exactly resembles that of the

same

subject in

a French

Liber Precum,' date 1430.

VOL.

i.

50
22

Ancient Coptic Churches.

ft.

[CH. n.

of the nave, or men's section, is about long by 12 ft. wide. Against the north wall is a very interesting ambon or pulpit, the floor of which

The body

above the nave floor it rests on wooden projecting from the wall, and these again on crossbeams upheld by two slender octagonal pillars. There are as usual two parts, a sort of straight entrance balcony and the pulpit proper which is the pulpit proper circular. Both are of marble inlaid with various devices in red, black and white marble mosaic while the side of the balcony is formed by a slab of white marble carved with five beautiful designs in low relief. Of these designs three are large conventional roses the other two
is

about

ft.

beams

panels dividing them represent graceful vases overflowing with chrysanthemums and other flowers.
in

At

present there is no access to the pulpit, and no it was probably mounted by a trace of a staircase
:

moveable ladder. Under the pulpit a little corner is railed across, and in the rail are two or three score
of T-shaped staves or crutches for worshippers to lean upon during the service.
pictures in the nave, painted on canvas so not very early, are as follows
:

The

and

north wall a large picture in a frame inlaid with ivory shows Mari Mina on horseback slaying a dragon.
the
series of pictures

On

about 10 ft. from the ground begins a which is continued across the screen and on the south wall. On the north wall are two i. A composition containing two almost identical figures, each wearing a mantle, short tunic, and buskins each has a glory, each raises his right
at
: :

Then

CH.II.]

Dair Mari Mtna.

51

forefinger before his breast, and in the left hand each carries a severed head, the symbol of his

martyrdom.

The
Baptist.'

right figure

is

labelled

in

Arabic

'

bishop of Jerusalem:'

the

left

figure

James, 'John the

2. Another composition containing two figures of extraordinary appearance exactly alike in attitude and feature. They stand side by side full face

to the spectator with a grave wistful look in their fixed farseeing eyes they are naked save for a
:

but their long camels' hair girdle round the loins white narrow beards flow nearly to their feet and
: :

the

and their head is lip Their arms are very long and snowy white. bent at the elbow, the left hand carrying a cross and the right uplifted before the chest in
hair

of their upper

benediction.

In the background is a single palmtree laden with yellow fruit. Clearly they are anThe right figure is the familiar Barsiim chorites.
al
i.

the left is called Abu Nafr as Saiah, Abu Nafr the Wanderer. Both are Coptic Abu Nafr is called now among the Copts saints.

'Arian

e.

the ruler of snakes, scorpions, etc. and if a Copt sees a scorpion or a viper in his house he exclaims Abu Nafr is angry,' and sends in propitia;
'

tion a candle

to

the

church

to

be burnt before
:

the picture.

The west
the cross.
raised,

screen
is

over the door

The

of open woodwork coloured Christ being uplifted on a picture cross is slanting, in the act of being
is

and a soldier is loosening the cords that bound the hands before they were nailed. High above the screen near the roof is a large picture
E
2

52
cross and their arms

Ancient Coptic Churches.

:

[CH. H.

of the Crucifixion
soldiers

women
:

are at the foot of the

the two thieves have behind tied over and behind the branches of the

cross, not nailed

on
:

in front.

Resuming now
there are seven
1.

the continuous series, on the screen

The
in
:

Resurrection.

An empty tomb with

:

people

gazing

above

in the clouds is seated the Virgin,

and an angel flies on either side slightly to her left below another angel in clouds is receiving a stole or pall which is falling from her hand. 2. Christ and Mary Magdalen.
3.

The

Crucifixion.

4.
5.

Christ carrying the cross. Christ before Pilate.

;

Judas kissing Christ in the garden in the background are soldiers with spears, one with a flaming cresset, and one with a scourge.
6.

Joseph the carpenter taking the hand of the This is a literal rendering of the Arabic Messiah.' title. Christ is a boy of twelve years, and both are The imagiwalking on a solitary mountain-top.
'

7.

native unconventional character of this

picture

is

remarkable.

The
i.

series

is

continued with seven more pictures

:

on the east wall

The

child

John the Baptist greeting the

child

is very interesting picture. under a tree in the wilderness where, kneeling on one knee at the Virgin's right, St. John upraises folded hands while his crook slopes over his right shoulder. As he looks up with an expression of
;

Christ.

The

scene

mingled humility and rapture, the child Christ leans forward from his mother's arms raising his right

CH.

ii.]

Dair Mdri Mma.

53

forefinger over John's uplifted face. The expression on Christ's face of conscious power and authority, yet

gentleness and childlikeness, harmonises admirably with John's look of deep adoration. The Virgin is

bending slightly to allow of Christ's forward movement, but her face is half averted from John, at whom she is looking askance with an air of prophetic
anxiety.

a manger

Birth of Christ, who is represented laid in above is a choir of angels in the clouds. This painting is remarkable for the sweetness and
2.
:

The

beauty of the Virgin's face as she watches with drooping eyelids over her son. It is very rare in these pictures to find a really beautiful face though
;

The prevailing type. apostles and saints are generally of a fine Jewish cast, but the women are neither Greek, nor Jew, nor
it

is

difficult to

define

the

Egyptian

women,

rather perhaps like the modern Syrian who seem a blended type, recalling at once

Hellenic and Canaanite models, without the beauty of either.

3.

marked

The

Annunciation.

The

subject

is

treated in
in

the conventional
Sifain

Abu-'swith this difference, that the holy pictures, dove is slanting down towards Mary, as usual in
Italian paintings.

manner as described

The Virgin, a half-length Virgin and Child. holds the child with both arms his legs are figure, crossed and arms outspread, possibly in a manner
4.
:

meant
figures

to
is

foreshadow the
well rendered,

cross.

The drapery

of the

and the faces have decided

expressiveness. curious bearded figure with halo and large 5. white wings, neither saint nor angel, for no saint or

54

Ancient Coptic Churches.

[CH. n.

martyr is represented as winged elsewhere, and no angel has a beard. He is standing in a lonely desertlooking place on a little hill he bends forward to his right and carries in his left hand an open scroll over his left shoulder slopes a long staff with a crosspiece and a flag his right hand is uplifted in bene: :

In the background diction or possibly in preaching. is a rude tree with an axe laid to the root/ or rather
'

balanced across a division

I

in the

trunk near the

from every side and every point of ground. and bench and pulpit to distinguish vantage steps the dim Arabic title, but I could not make out a
tried
letter.

The
'

attendants of course

knew nothing
tell

of

this or
it

any other picture, and could only

me

that

Christ.' The probability is that it represents John the Baptist, and was painted by some artist not familiar with all the conventions of such

was

art. Indeed there whole series.

6.

is

an absence of convention

in the

Christ bearing the cross. The Virgin, a half-length 7. Virgin and Child. is carrying on her left arm the child, who looks figure,
fully robed, his right hand outstretched, and in his left is a golden book with a cross upon the cover. Above are two angels each

like a girl of
is

twelve

he

is

holding one end of a flying arch above the Virgin's head.

scroll,

which forms an

Next to these, in the same line but not in the same series, follow three pictures in mushrabiah
framework
1.
:

St. Irene.

2.

Anba Sarabamun, who

in his right
staff.

is

robed as a patriarch
left

with a gold cross

hand, in his

a book

and pastoral

The

crozier, as depicted here

CH.

ii.]

Dair Mdri Mina.

other
paintings
in

55
is

and
end

in

this

church,

rather

unusual, having merely a double curl at the upper instead of the more common serpent 0,9,

heads.
3.

Mari Mina.
choir as before mentioned opens out on either beyond the width of the nave. It contains two

The
side

sticks.

ordinary lecterns and a pair of tall standard candleBefore the sanctuary-screen hang six silver
:

lamps of graceful shape, with ostrich eggs over them there are two ostrich eggs without lamps but mounted in metal with a little metal cross above and pendants below. Six wretched glass chandeliers and some
plain bowl-shaped glass

lamps complete the

list.

The

screen of the north chapel has disappeared if there ever was one at present there is a bare wall in its
:

place, and the chapel itself, which like most north chapels was used as a store-room, is now blocked up and disused. The sanctuary-screen, and the eastward side of the choir-screen, are both inlaid with ivory crosses which are followed round by mouldings

but not carved.

:

The door

of the choir-screen

is

very curious above it is a large picture of Aaron robed as priest, with a by-scene representing the stoning of Stephen, and on each side is a folding
door, the upper part of which closes over the picture so as to form a kind of triptych with it. When the

of course be seen from the nave

doors are closed their lower and middle part would but oddly enough
;

even when the doors are shut they do not meet together, but are parted by a gap of nine inches. Each door is divided into four panels, one above
another,

variously

painted.

The

lowest panel

is

merely decked with a

pattern

of small

flowers.

56

Ancient Coptic Churches.

[CH. H.

On
1.

the northward leaf of the door the three sub-

jects are:

Pentecost The twelve are sitting in a semicircle, while from above spear-headed rays or tongues are descending upon them.
Ascension. 3. Feast of St. Thomas (^V* cv^v). On the southward leaf the panel pictures are
2.
1.

The

Nativity. extraordinary mixture of various scenes in one picture, each scene being marked off by a wide irregular border of colour. In the middle is a rough oval slanting sideways, and in it the Virgin is shown lying down with pillows under

The

An

her head.

Below is a country scene with sheep and and the child is being washed at a large shepherds,

Above a star has descended in a train of light and now is resting over the mouth of a mountain cave, within which Christ is lying in a manger and two bodiless heads of oxen are looking over the side. To the left of the cave outside, but
vessel of water.
in the plain at

some

distance, the
in the
:

bringing gifts
composition,

and kneeling.

Magi are depicted Exactly the same mixed

common

in early western work it in a panel in the pulpit at Pisa

Coptic churches, is found may be seen for example

carved by Niccolo a Carlovingian ivory of the 260, ninth century now at the South Kensington Museum. 2. The Presentation in the Temple.
Pisano in
1

and

in

The Baptism of Christ. Above this is a tablet of fine small pictures in line. The Last Supper is in the middle, and the others are
3.

the Entry into Jerusalem, the Appearance after the Resurrection, the Crucifixion and the Resurrection. Then above the screen is a series of eleven icons

CH.

ii.]

Dair Mdri

Mitia.

57

large pictures, angels and apostles, very similar in treatment to the series on the southward side of the

resemblance is our Lord. specially remarkable in the centre figure Underneath these is a broad band of Coptic writing, and other Coptic inscriptions are scattered on availchoir-screen
at

Abu-'s-Sifain

the

able spaces in the screen below. On the piers, into which the screen' runs, are two pictures of an angel
facing each other. On the western wall are
i.

The
is

Virgin

a fine painting.

The

central

surrounded by forty little figures, each figure painted off in a little oblong space by itself, each wearing a crown and carrying the usual cross and
palm.
2-6.

Angels and
northern wall

saints.
is

The

entirely hidden

by a wooden

panelling consisting of three elaborate niches, conThe three have a more taining each a picture.

modern and Italian look than usual, and perhaps more delicacy and more freedom, less of Byzantine coldness and stiffness.
1.

The Baptism

of Christ.

2.

over the child, whose face is full of life and spirit. Both faces are faintly On each side of the Virgin's head above smiling. is a sleeping cherub-head.
usual,
left,

Virgin and Child. and bent to the

Her head

is

hooded as

John the Evangelist. Here too the treatunusual. St. John is walking alone, and the left with eyes fixed before him pondering hand is holding an open gospel, the right, which is
3.

St.
is

ment

lifted to

a level with the shoulder, holds a quill for The body is curved slightly to the left writing.
;

58

Ancient Coptic Churches.

[CH. n.

for the left leg

lingering as
it

it

is bent at the knee, the foot just leaves behindward a boulder on which

The large, deep, meditative has been planted. the key to the whole attitude, eyes give admirably which is that of a man arrested in mid-step by some It is a profound thought or divine remembrance.
great man communing with his own spirit in the wilderness, and finding inspiration. On the eastern wall before what should be the

north chapel are five more pictures of saints, includNext comes a ing Mari Mina and Abu-'s-Sifain.

detached painting representing a family of five martyr sons standing in a group, or rather line, with their mother. The drawing is rude, but the scene is It is called The Five and their Mother,' pathetic. and bears a date corresponding to about 1 790 A. D. A date is also fixed for the next picture, 1780 A. D. It is a representation of Mari Mina, the patron saint of the church who is honoured by a large niche of woodwork. The shrine contains of course a bolster of relics but instead of the ordinary spikes or prickets for candles, before it stands a bronze taper-holder of
little
'
; ;

Two winged very singular and original design. or serpents stretched at full length cross dragons their tails together the head is retorted, with the mouth upwards, and the wings are above the body, but there is no twist in the dragon's neck as one would expect. A bar of bronze slightly curved joins the dragons above on this bar are thirteen bellsockets for tapers, and one in each dragon's shaped mouth and on each wing seventeen in all. The design is either copied from or copied in the adjoinof the two candelabra the ing Armenian church
; ; ;

Armenian

certainly looks the older,

and may date

.6.

60
from the
screen
is

Ancient Coptic Churches.

[CH. n.

The haikalfifteenth or sixteenth century. inlaid with plain ivory, a cross-in-square

though not remarkably
fine.

pattern, very pretty,

There is a detached Madonna above the central door, and the usual arrangement of pictures, seven
in

number.

The

centre

is

Madonna

each of

the six side pictures contains two apostles, and is All divided into two arches with a pillar between.
the figures are seated, and half-face towards the Virgin, each upholding a cross those to the north
;

carry the

cross

in

their

left

south in their right. The case. every Five pictures in the same style are over the south iconostasis Christ in the centre, and on each side
;

hand, those to the ground is of gold in

two angels, separate.

screen outside near the haikal door, according to common practice, is fastened a small rude block of wood (4 in. by 4 about), hollowed out cupit contains two little like glass crewets, each holding less than a gill of wine. This is the wine used for
;

On the

the sacrament

it is

unfermented, and

made

of dried
clear-

grapes

it

is

sweet, thick,

and opaque, never

;

coloured.

There

follow five scenes on the south wall

above

the screen dividing this end of the choir from the south aisle two others and on the east wall a huge
;

indecipherable Mari Banai

a Syrian martyr.

is remarkable for an which originally rested unusually lofty altar-canopy, on four tall slender columns of wood, still standing at the four corners of the altar. But while the columns remain, above them is now a original larger and incongruous though handsome dome,

The

sanctuary or haikal

CH.

ii.]

Dair Mari Mma.

61

supported on cross-beams running into the walls. The canopy shows fully from the choir above the screen round the lower part outside is a wide border of painted arcading, and under every arch is a Greek cross, with the Coptic sacred letters between the branches above each pillar too in the spandrels is a cross. Soft red and gold are the chief colours
;

used and the whole, as one glances from the sombre screen up to the line of apostles throned under golden skies beside the Virgin to the dome beyond, makes a picture in which the scale of colour is delightfully
:

harmonious. The under part of the canopy is plain and unadorned. Although the interior of the apse is small, it contains a tribune, the steps of which are covered with plates of lead. The curved wall is panelled all round to a height of 12 ft., and painted with a design in three bands lowest comes a sort of diaper filled with ugly flowers next, six large figures of saints, three on each side of the central above in circular medallions are six other niche smaller designs, two cherubs and an angel on each side. A figure of the throned Saviour, inscribed with the Arabic title King of kings,' is frescoed in the niche and above it is painted a triptych-shaped fresco 1 of
:
; ;
'

leaves.

the seraphim and two angels, one in each of the open The work in detail has little merit, but the

general effect
in

is rich,

especially

when merely caught

to all but

glimpses from the nave or choir, as it would be the priest and the few communicants. doorway from the sanctuary southward communithe
aisle-chapel,

cates with

which has long been

1 These Coptic wall-paintings are always in distemper, and are not technically frescoes but the term is convenient.
;

62
disused,

Ancient Coptic Churches,

;

[CH. n.

and lies in pitch darkness it contains a few decaying and worm-eaten paintings. From the south end of the choir a door leads into At a long vaulted passage running east and west. the east end of the passage is a baptistery, with a
small
font arranged in the usual fashion, i. e. a round cauldron-like stone basin sunk in a bench

of masonry. the baptistery

old

but is vaulted, a small, oblong, open lighted by Three shaft of brickwork, quite thirty feet high.
is

The whole passage

pictures, a

small

aumbry

in

the wall

for

oil

and incense, a bronze cross, and a gospel-stand, are the only ornaments of this curious dim little recess.

The
is

gospel -stand

is
it

oblong table
nailed,

upon making a
;

a sort of high, four-legged, in the centre a small frame

lidless box, in

which the silver

;

gospel rests during the baptismal service and round the outer edge is another frame, set with prickets for Details vary tapers to give light at the ceremony.
a

but the gospel-stand as here described is as much an appanage of the baptistery as the lectern is of the choir in Coptic churches.
little,

passage one may notice a rather curious picture of St. John greeting the child Christ, and then pass on into the light to the church of the martyr Mari Banai, which lies to the south of this passage, and is divided by it

Outside the baptistery

in the

from the main building.

like that

The arrangement
St.

is

rather
at

of the chapels of St. John and

:

James

for there are really two chapels side each chapel consisting of three parts west, by middle, and east or haikal. Each of the west parts is railed off for the women, and the two are divided by an open screen the haikals are of course shut

Abu-'s-Sifain
side,

CH.

ii.]

Dair Mari Mtna.

63

out of view entirely by panel screens, and are divided by a wall. The roofing is low the west chambers
:

vaulting while two parallel wagon-vaultings run east and west over the middle chambers and haikal. Each
;

are covered each with

its

own groined

chapel then has a single groined vaulting in the western part, and an unbroken wagon-vaulting over the middle and eastern parts. Over the haikal this from the side wall and the partition vaulting springs wall thence it is carried on beams laid from the end of the partition wall to a heavy pier which stands
;

central for the four remaining contiguous chambers, and which lends its support also to the two groined

One enters into the north-west division, vaultings. where there is a picture of the Crucifixion passing thence through the screen into the south-west cham;

one sees an ugly piece of modern upholstery covered with flimsy embroidery the patriarch's chair a strange contrast to the beautiful Arab thrones of mushrabiah work still abounding in these churches. There is nothing else of interest here except a picture of the patron saint, Mari Banai. He is riding a All prancing horse and balancing a long spear.
ber,

round him in the picture are by-scenes below in the right corner a man and woman talking before a house, with a well between them possibly Christ
: :

and the woman of Samaria. Above this in the sky is a squadron of Turkish horsemen led by a sultan. Still higher on the same side is a saint preaching then to the left a man chasing deer with hounds and in the top left corner a woman being crowned by two ecclesiastics. This picture is dated 1782 A.D., and if it may be taken as a fair index to the state of The art at that period, it shows the nadir of decline.
; ;

64

Ancient Coptic Churches.

[CH. n.

drawing is rude and stiff; the colours, though mellowed by time, are vulgar the faces are expressionThe two middle less, and anatomy is unknown. chambers or choir are not separated by a screen they contain together sixteen pictures, most of them dim with dust and. dirt, some eaten into huge holes where they are painted on canvas, others on wood
;

having the surface ploughed up or fretted away by insects, all presenting a melancholy spectacle of The haikals of course neglect and forlorn decay. have the usual hollow stone altar with a loose slab
of

wood
:

let

into

a rectangular depression

in

the

centre

one are the remains of a very fine altarcanopy mouldering fast away. In the spandrels of this haikal door (the northernmost) is some pretty and above a curious inlay work of ivory flowers
in
:

little tablet,

Virgin and Child design

is is

three inches square, with a design of the The in mother-of-pearl mosaic.

not very clear, but the Virgin seems to have open wings drooping. The date of this door

1814

A.D.,

and the work

is

decidedly inferior
is

in

character.

The whole

of this church of Mari Banai

lighted

by square holes in the roof. There is a special guest-room outside it, which is reached by mounting a short flight of steps to the level of the outer earth
(see plan, p. 48), a low cold stone-vaulted room with stone benches on three sides, the fourth open. There

no door, but outside on the right a narrow angular passage leads back to the court-yard before the door of Mari Mina, enclosing some lumber-rooms, a sacristy, and perhaps the entrance to the burial vaults. But instead of returning by the passage one may
is

mount

to the left a flight of

some twenty stone

steps

CH.

ii.]

Dair Mart Mina.

roof.

65
pre-

and land upon the

sents
itself.

Here a strange scene

Just in front, i.e. over the chapel of Mari Banai, is a stone floor hemmed in on three sides by lofty irregular walls of brick, but open on
the west. Against the walls piled in reckless confusion are broken relics of church furniture, mushra-

blah-work, screens, lecterns, taper-racks and all kinds of odd timbers and if these signs were doubtful, a
:

change shows plainly enough that one

in

the level of the floor towards the east end

is

looking at

the

It was called the church debris of a ruined chapel. of the Virgin. an open grating here one Through gets a view down into Mari Banai, arid one realizes the dangers to which pictures and works of art are

exposed from the changes of weather, and the entrance of bats and owls. The south and east walls of this ruined chapel are boundary walls of the whole dair, and they are finished off upwards in a very curious and interesting way. Even when the chapel was entire, the walls rose some way above the roof; and instead of being capped with coping stones they have great pitchers or jars of rather frail red pottery embedded into the masonry and forming a parapet. From outside one can count as many as six rows, one above another. The same construction may be seen at Kasr-ash-Shamm'ah in the Arab masonry built upon the Roman wall where it skirts the garden of the Jewish synagogue. From within, only two rows are visible, one above the other in some places only a single row and elsewhere the parapet of pots has fallen. The jars are about 3 ft. high, of course and all have a hole broken in the shoulder, hollow,
; ;

apparently with the design of weakening the resistance. For they are intended as a defence against
VOL.
I.

66

Ancient Coptic Churches.

and were arranged
to break

[CH. n.

secret assaults

and give
tried

the alarm in case a robber or other

to scale the walls.

enemy

At Imarat

in

Persia,

as Mr.

Floyer tells me, walls are sometimes built tapering to. a thickness of three or four inches at the top, and a yard from the top are set with a row of sticks

any ladder placed against projecting horizontally these would break them and bring down the wall above.
:

same level with the floor of the ruined another chapel, that of Mari Girgis, which chapel has a flat timber roof rudely painted and blazoned Railed off from the nave by a blue with stars.
the
is

On

cross-bar screen and running along the north wall is a narrow baptistery, the font of which lies under

the nave pulpit.

It

gospel-stand. wall show a view of the

Two

contains a pitcher, cross and grated openings through the

Mina below.

In a

little

ambon in the nave aumbry in the wall

of Mari
I

found

four decayed pictures, one a mere board without a trace of colour left, one a triptych of the Crucifixion

Christ in the panel and a thief on each door. The here is of commonplace design and all over pulpit
:

the body of the chapel is the usual network of flying The choir spars or beams for hanging lamps, etc. is raised two steps above the nave floor it contains
:

eight large pictures of small merit, though one is unusual John the Baptist greeting Christ. Christ
is

represented as a child alone

in

the desert and the

:

child

John

is

falling
is

and kissing

his feet

the absence
is

of the Virgin

remarkable.

The

scene too

sur-

rounded by a curious sort of

tasteless scroll

work
blue-

embellished with festoons of flowers and

fruit,

grapes, roses and strangely enough English

CH.

ii.]

Dair Mart Mina.

67

bells
in a

above are two birds and a head wreathed In the air above Christ's garland of roses.

head are five winged cherubs. The style of this work reminds one of English seventeenth century
end of the chapel contains a sacristy as well as haikal or sanctuary. But the former is now a mere lumber-room and is fenced off only
painting. The east

by an open screen instead of the high panel-screen that always veils an altar. The roof is stone wagonA dozen musty pictures hang about the vaulting. walls or on shelves and one or two of them, which at first looked mere dirty pieces of board, well repaid the trouble of dusting and washing, and proved really fine and ancient pictures. On the floor are tumbled broken planks some with dabs
:

of colour or fragments of Arabic inscriptions, candlesticks, an altar-casket, a lectern and one or

two disused coronae of ancient bronze. The latter are large crowns of pierced metal-work hung by chains and though the design is plain and unfinished in detail, yet one could not help a feeling of anger against the men who could fling such an ornament into a dark hole full of dust and cobwebs and could set up in its place a Paris chandelier with hanging prisms and festoons of glass stars.
;

The Copts are jealous of their treasures, or jealous of strangers meddling with them but they care for them chiefly as fetishes or relics, objects of supersti;

tious reverence

and not of

artistic value.

In one

corner of this (northern) sanctuary, after a pile of timber had been removed, I discovered a small door

which led by a short passage into a dark chamber about 1 2 ft. square lying directly behind the haika!.
F 2

68

Ancient Coptic Churches.

in

[CH. n.

There were aumbries

the

wall

which excited

visions of hid treasures, but a short search proved them empty and desolate. No doubt the place

strong-room for the church plate position behind the main altar is as far as I know unique, though there is something of the kind under the tribune steps at Abu Sargah. The sanctuary has its iconostasis with the conventional series of seven pictures the Virgin and on each side three pairs of apostles. The decoration inside is elaborate and reminds one on a smaller scale of
built as a
;

was
but

its

the
four

haikal

at

delicate little
pillars,

Over the altar is a Abu-'s-Sifain. domed baldakyn, not supported on

but differing from this arrangement by resting on a pair of horizontal spars, which run into the north and south walls. All round the apse is an In the array of saints blazoned in panels. niche is the figure of Christ robed and throned, and on the wall above the niche a quaint design of the
Resurrection. Both these paintings and the screen are rude in style. The Arabic characters over the are thick and unfinished, and the other doorway This is the more disappointivory work is clumsy.

ing that the inlaid inscription on the lintel gives a date corresponding to 1445 A.D. a time when certainly the arts were flourishing in Egypt although But we cannot tell how hurriedly decay had set in.

the chapel was built or rebuilt, or what special pressure of war or terror or want may have disabled the

Moreover builders from employing the best artists. the very date may be misleading the work may be
;

merely an inferior copy of older work, reproducing the design without the spirit, and renewing the date as it renewed a cross or a flower. So that in either

CH.

ii.]

Dair Mart Mlna.

whether the date be true or
in
false,
it

69
is

case,

not

of

much value

any
rise

fixed epoch.

determining the state of art at One is driven more and more

to the conclusion that anything like a history of the and fall of Coptic art is impossible that the
:

rise

and

little

are comparatively short periods of which or nothing is known that between the two
fall
:

no scale of merit on previous acquirement but that mounting slowly at its best, art as it were crystallised into fixed forms, which were handed down for many centuries with little loss of excellence. Invention seems to have ceased early: but taste and skill of execution remained
there
definite progression,
:

was no

hereditary.

There are no more chapels attached to Mari Mina but quitting Mari Girgis one may pass across
;

one of the three-storied houses which have been mentioned as forming three sides of the main courtThese houses the old monastic buildingsyard. are all united by corridors and staircases together, and one may wander from floor to floor and house One desolate chamber succeeds to house at will. the rooms are all bare and empty, unanother and that is their normal garnished and unswept But at a certain season of the year, at the state. festival of Mari Mlna, these cold-looking cells are
into
:
:

thronged with families of pilgrims. Not that the tenants come generally from any great distance but
:

the dair, or bound by pious special ties of gratitude or veneration to its patron saint, come and dwell here for three or four days to

people belonging to

keep the

feast.

Working round from the chapel of Mari Girgis on the east side one reaches a balcony on the north

jo
side,

Ancient Coptic Churches.

[CH. n.

whence it is only a step on to the roof of One sees now that the curved the main building. roof or vaulting of the nave is of brickwork and the dome also is brick there is however no clearcut design which one can call distinctly the roof. The general impression despite the nave and the
:

dome

that of a flat-roofed building but there is the usual multitude of little roofs whose many levels
is
:

give the chaotic haphazard look peculiar to all Coptic churches seen from above or outside. For it seems an unvarying canon, that in the outer shell of a

church strength alone was studied, not beauty. But the dome and stand looking over the pass along eastern parapet you will soon cease to think of the In front opens one ugliness of your standing-place. views in Egypt. At the foot of the of the grandest
:

wall lies an old graveyard resting amid ruins the tombs are flat, and English in form not of the
:

type, which is a sort of stone altar on a broader base with a short pillar at each end, and a tree here and there reminds one further of an

Muslim

Beyond the circuit-wall on English churchyard. side stretches or undulates a dark iron-looking every desert, sweeping away in broad levels or rising in huge mounds, not the mere barren sand or pebbly plain that makes nature's desert, but a desert of man's making, a desert formed out of and over the ruins of a great and ancient city. In a landscape of this kind there is something even more desolate and more hopeless than in all the sands of Sahara. Well in the foreground is a sheet of gleaming water round it stand a few stray palms, some of which cast their shadow on the unbroken azure surface. The
:

repose and beauty and brightness of this

little

lake

CH.

ii.]

Dair Mari Mma.

71

sombre melancholy of the around one needs not the imagination of landscape an Arab to picture the banished spirit of the place brooding on old-world memories in the depths below.
contrast strangely with the
:

In the plain beyond the lake lies a small walled village about which are scattered some drooping

tamarisks

and the
'Abidin

minaret

of the

mosque of

picturesquely above the houses. The background is formed by huge rubbish mounds high enough to bound the horizon there, save where a short fall lets in a glimpse of the far
al

Zainum

rises

white

Mukattam
is

hills

and the ancient ruined mosque

that crowns the ridge.

To

the north the line of

mounds

broken, and gives a view of the grand

:

sun near its base stand the ruined shrines and clustered minarets of All the rest of Cairo is shut the Mamaluke kings.
citadel of Cairo shining in the

out of view, but nothing could be more magnificent than the part that is seen. Southward again lie other pools of water and lower rubbish mounds,

beyond which stretches a nearly level plain spanned by the long low aqueduct. In the far distance the Mukattam range comes again into view, faint, blue, and mist-crowned, if the word mist can be used to
denote that faint ethereal splendour in which the mountain-tops are lost. But abandoning the view one may notice that the
parapet of pots seems to have gone all round the To the north of the nave roof one looks down a huge open shaft into a space that was once the north aisle but is unaccountably walled off the
church.

church, and used it would seem as a mere outhouse or store for filters and various utensils. Here also is

the oven for baking the korban or eucharistic bread,

72
which
is

Ancient Coptic Churches.

[CH. n.

always prepared by the sacristan in a place specially set apart for that purpose somewhere The flat roof of within the enclosure of the church.
the courtyard buildings is higher than the church roof, but a scramble up is rewarded only by the discovery

of a small ancient bell hung in a cupola, in which the Not many of the churches have bells ringer stands.
or any instrument for calling the people to prayer. The bell here has no date or inscription.

CH.

ii.]

Dair Mart Mtna.

73

HISTORICAL NOTE ON THE CHURCH OF

MARI MINA.

THE
find of

first

in the fourth century,

it

foundation of this church was probably but the solitary notice that I can
1

is

given by Al Makrizi

to the effect that

the building was restored in the time of Theodorus The XLV, patriarch about the year 730 A.D. saint belonged to Alexandria and the first church

memory was nine miles from that city, where his body is said to have been discovered. For at his death, according to the he requested that his body might be placed legend, upon a camel, and that the beast might be turned
erected to his
at the place

The story of the finding of remains will be given among the legends rendered from the Synaxar in another part of this work. There can be no doubt that churches were dedicated to St. Menas soon after his death in various parts of Egypt. His shrine near Alexandria was the resort of pilgrims from all parts of the East, and a similar pilgrimage is made even now to his church at Old Cairo. Very early and interesting evidence of his repute is afforded by the small bottles or cruses of grey earthenware which are found in large quantities at Alexandria and elsewhere. They are about four to six inches in height with flat circular body, neck, and double handle These flasks are meant to joining neck and body.
loose into the desert.
his
History of the Copts, translated from the Arabic by Rev. Malan, p. 77.
1

S.

C.

74

Ancient Coptic Churches.

[CH. n.

be carried by strings as they will not remain upright The body has generally the unless suspended. figure of Mari Mina with arms outstretched in prayer low down on either side a camel or some other animal is represented, and higher up are two or three small Greek crosses. Sometimes, but not
:

always, a

Greek inscription is also found, either EVLOTIA TOY ATIOV MHNA or simply TOY AHOY The whole of the work is MHNA or O ATIOC MHNAC
1
.

in

low

relief

The British museums contain examples of these pilgrim which may have been used as chrismatories
in

and surrounded by a circular moulding. Museum and most of the continental

bottles,
.

Two

my possession have no inscription, but a double circular moulding with a band of small pellets between them.
1

Menas
v.

or JULHItA. was a

common

Coptic

name

in the fourth

century.
2

De

32,

and 1872, pp. 25-30, where cuts

Rossi, Bulletino di Archaeologia Cnstiana, 1869, p. 31, are given.

CHAPTER
Dair Abn-s-Sifain

III.

The Church of Abu-s-Sifain. The Nunnery called Dair al Bandt.The Church of Anba Shanudah. The Church of Sitt Mariam,

ALF

a mile beyond Mari Mlna

after

lies

the
;

walled enclosure or dair of Abu-'s-Sifain

so called the
principal

though not
it.

the most ancient church

within

The

high straggling windowless walls, propped

give this dair a picturesque but the best view is from the south, where, above the varied lines of wall, clusters of palm are seen waving and half-concealing the white domes of the churches. The dair is only about a furlong in diameter yet it contains the three churches of Al 'Adra, Anba Shanudah, and Abu-'sSifain, besides the nunnery called Dair al Banat. At the low square doorway of the enclosure one sees, swung back on its hinges, a ponderous door, plated with bands of iron and studded over with This iron casing stands out flattened bolt-heads.
buttresses,

by rude
look on

all

sides

six inches
fits

from the wooden frame or backing, and A short dim passage closely into the doorway. leads by a turn to the left to Al Adra straight on:

j6

Ancient Coptic Churches.

[CH.HI.

wards it emerges from a sort of tunnel into a street about eighty yards long, on one side of which are high dwelling-houses, on the other the churches of Anba Shanudah and Abu-'s-Sifain separated by the ruins of an early mosque, the kiblah or eastern recess of which is still visible. The church of Abu-'s-Sifain dates from the tenth
dedicated to St. Mercurius, who in Coptic paintings is represented as brandishing a sword in each hand over his fallen foe, the heathen

century

it

is

king Julianus, and

Abu-'s-Sifain,
'

who
'

is

hence called

in the

vulgar

i.

e.

the Father of

the Master of

Two

Swords V or Swords.' The legend of St. Mer-

Two

will

curius and the legend of the building of the church be found elsewhere.

fa9ade aligning the street is built of small dark-coloured brick, and has no windows or
pretence of ornament except six little oriels from the west triforium, which are covered with wood-work
at a distance of twenty feet

The western

from the ground.

The
;

single door

now

existing

is

at the north aisle en-

sheeted with iron, but quite modern in fact, the doorway has been squared and enlarged within the last ten years. The ancient door was
trance
:

it is

plated with crocodile scales, and part of it lies now in the narthex of the church, though scarcely a shred of the scales remains.

The Arabic

'abu' often denotes a mere quality or characteristic:

thus the Spanish dollar is called, from the pillars figured on it, 'abu madfa/i.e. the cannon piece: so a butterfly is called 'abu dakik,' or 'master of flour,' from the dust on its wings. The term is,

however, sometimes used as a prefix to the names of saints or other worthies, in its literal sense of father.'
'

CH. in.]

Dair Abu-s-Sifain.
church
is

77

The

ninety feet long

an oblong building, roughly about and fifty broad, but beset on the
various
irregular

north side with

chapels.

The

northern aisle is cut off from the body of the church, and serves merely as a passage. Just inside the doorway a space with a groined vaulting forms a sort of porch, northwards of which a door opens to the mandarah or guest-room, where worshippers meet after the service, talk, smoke, and take coffee together. Half of the guest-room is open to the sky, half roofed by cloven palm-trunks, over which are
laid loose pieces of board, wattled palm-sticks, &c.

Round
head
It
is

the walls are ranged some old benches overthe chapel of St. Mary of which hereafter.
:

should be noticed that the guest-room lies outside the shell of the church. In the porch itself is another
bench, and on the left the patriarchal throne, the high chair of lattice-work found in all Coptic churches. A
further on in the passage, still on the left, are seen double doors of open woodwork and above them a rude painting of an ancient anchorite. This
little
is Barsum al 'Arian, and these are the doors at the head of a short steep staircase of stone by which one descends to his shrine a small dark underThe chamber, roughly about ten ground chapel. feet square, is vaulted and the walls cemented, but the water oozes in when the Nile rises. There is no ornament of any kind, not even a niche eastward the altar stands in the centre of the little
;

chapel
that

it

is

of stone, but the altar-board

is

square

instead

of oblong as usual.

The

Barsum lived 400 years doned great riches to become a hermit, and passed
eighteen years on the roof of Abu-'s-Sifain without

priest told me ago, that he aban-

78

Ancient Coptic Churches.

[CH.

m.

shelter from the sun.

sort

He

seems to have dug some

of cave, where his shrine now is. after this Once a year a service is still period of exposure.

held in the chapel, and sick people resort there with faith in the healing virtues of the altar which

probably encloses the saints' relics. This chapel can hardly perhaps be called a crypt or confessionary, because it lies outside the church walls, and is also much later in date than the high altar, from which it is far removed in position also but
:

it is remarkable owing to the great rarity of subterranean altars in the churches of Egypt.

A.J.K.

GROUND PLAN
of Abu-'s-Sifain, and the several adjoining chapels.

Fig. 3.

The church

General

Description.

The church

is

built

of

small greyish brick, with scarcely a trace of stonework, but the pendentives of the large dome are fashioned of stone, and marble is used for inner

CH. in.]

Dair

A bu- s-Sifain
is

79
from

decoration.

Abu-'s-Sifain

other churches

from the nave by enormous piers instead of by columns, and the inner walls of the triforium are not broken by bays
off

by the aisles and narthex are

absence

distinguished of pillars.

The

marked

or relieved
liarity is

by

pillars.
:

century

simple a period

reason for this pecuthe church was built in the tenth

The

when

the wrecks of

Greek and

Roman temples and palaces had vanished. Of these piers the two eastward and the two westward are extremely massive. The former help to uphold a large and lofty dome which covers the
Halfway down the church, on either a pair of heavy oblong piers close together, side, and each side of the pair a smaller pier. Advantage is taken of these piers to curve the walls on the
haikal and choir.
is

north and south each into two wide and lofty arched The western or narthex wall remains recesses.
straight,

but
the

is

lightened by three pointed-arched

grills.

openings covered with wooden

Above

aisles

and

the

narthex the

usual

gallery or triforium runs round the body of the church, and is divided into various corridors and chapels. Only from one or two points can even

a narrow glimpse be seen of the church below a fact which unquestionably indicates that at the date
;

of building women were allowed to worship in the body of the church and were not consigned to the
gallery.

For the present division of the nave into men's section and women's section is clearly unwhereas in altered from the original arrangement as Abu Sargah, the naveolder churches, such screens formed no part of the builder's plan, but
;

were added as the custom arose

for

women

to

8o

Ancient Coptic Churches.

-H. [C

m.

attend service in the nave.

The men's
;

section of

course

lies

eastward of the two

haikal.

beyond

is

the choir,

and then the

same width
is

is only about eight feet long and the Southward it as the nave, thirty feet. walled off from a baptistery which lies at the end

The

choir

may be entered by a door from the northward a wing-wall, thrown out from the main pier, half divides it from a low dark chamber which forms a kind of choir to the northern aisleThis chamber is really part and parcel of chapel. the north aisle which, as was mentioned, is severed from the church. The haikal is apsidal and has a very perfect There were, I think, originally two other tribune.
choir
;

of the aisle and

The northern aisle-chapel is not rounded, but the eastern wall may have been straightened
apses.

when
is,

the exterior chapels were added on.

There
;

the strangely enough, no southern aisle-chapel east wall of the aisle, against which the font is
placed,
aligns

with

the

haikal-screen

but there

must be a blocked chapel or space of some kind behind it, because the triforium above projects eastward beyond it and ends in an apse. It is almost certain therefore that there was an apse below on the ground floor and the south aisle,
;

like the north,

terminated

in a chapel.

western wall shows no sign of having been pierced with three doorways but it is said to have
:

The

been rebuilt probably in turbulent times, when it was felt that a triple entrance seriously weakened
the defensive powers of the fabric. The nave is covered with a pointed of the kind

wooden
It

roof,

known

as a

'

pair of principals.'

has

OH. in.]

Dair Abu-s-Sifain.

81

tie-beam and collar-beam, king-post and queenposts, which are held together by braces, struts,

and
lins.

straining-piece.

The
is

peculiarity
:

is

that

the

small rafters run longitudinally

there are no pur-

The

triforium
It will

flat-roofed.

be convenient to take the details in the following order i. narthex ii. women's seciii. men's section iv. choir and choir north tion v. north aisle-chapel vi. haikal vii. south aisle. The narthex is a gloomy place unillumined i. a single window, and unless it had originally a by western entrance, it can have been designed for use The tank still only at the Epiphany ceremony. remains, but the custom of plunging in the waters has been for some years abolished. The old doorleaves, once plated with crocodile scales, which now lie on the ground there have been already mentioned. Here too may be seen lying part of a white marble column with an Arabic version of the Trisagion the legend that is printed on the eucharistic breadThe original place and sculptured in high relief. of the column are not known but as the purpose writing is ordinary Arabic, not Cufic, it can scarcely be coeval with the church. ii. The entry for worshippers is by a door between In the the outer passage and the women's section. middle of the floor is a small tank, edged with
Details.
: :
:

where, following the ancient usage, the priest once a year, after the consecration of the holy On the oils, washes the feet of sundry poor folk. walls hang five pictures. Of the three on the narthex
marble,
wall,

one
is

in the centre,

representing the Baptism of

Christ,

old

and

interesting.

rude,

and the
1.

river, full

The perspective of the conventional fishes,

G

is
is

VOL.

82

Ancient Coptic Churches.

[CH.

m.

shown in section half-submerging the figure of our Lord but the faces are well drawn and expressive. The paintings of St. Michael and St. Menas, on the same wall, are very poor. The other two subjects face each other on opposite piers near the screen.
;

On

the north side

is

is

This picture

mounted

the Coronation of the Virgin. in a frame which holds it six

;

inches clear of the wall

before

it

is

fixed a

little

beam

set with a
is

row of prickets

for candles.

The

a three-quarter length figure, robed in a Virgin dark mantle that forms a hood over the head. In
front a dim red dress shows under the mantle, but both are thickly covered with golden stars, or rather The child is held on the left arm, star-like crosses. the Virgin's fore-arm falling, and the hands crossing at the wrist. A flying angel at each side above is

holding a golden crown and six cherub-faces peer dimly from the gold background round the head and shoulders. The Virgin has a fixed look, perhaps too apathetic to be called pensive. Still, the picture
;

Albert Durer's treatment of title upon it runs as subject. follows Peace on Mary, the Mother of our Lord It may be noticed that even Muslim writers, Jesus.' when they have occasion to mention Christ or Mary, add after the name, on whom be peace.' The other painting represents one St. Kultah, apparently a notable physician. In his right hand he holds a wand pointing to a casket in his left hand the
is

pleasing,

and

recalls

the

same
:

The Arabic

'

'

lid

of the casket

is

raised,

and shows
sinister a

six little

com-

partments for drugs. is a fine gold cross

;

On

the dexter side in mid air

on the

long gold staff

or crozier.

Many of the patriarchs were renowned for their skill in medicine.

CH. in.]

Dair Abu-s-Sifain.

83

is so very rich in pictures that I worth while to give a complete list of them as they stand, choosing the more remarkable for

Abu-'s-Sifain
it

think

special description.

the bare and cold division one is at once struck by the magnifiwomen, c^nce of ornament lavished on the men's section. The screen between the two is heavy, and of plain
iii.

Passing

now from

for the

bar-work, but the spandrels of the screen-door are But the very delicately carved, and very beautiful. screen between the men's section and the choir the

a most superb and sumptuous piece a solid partition of ebony, inlaid with carved ivories of the most exquisite workmanship.
choir-screen
is

of work.

It is

south side of this section, and the north side from the women's screen to the ambon, or pulpit, are also bounded by lofty screens. The result is a beautiful chamber, thirty-one feet long and twentythree broad, shut in on all sides with screens. A continuous band of little pictures mounted on the screens runs round the chamber and other pictures are set above and below, save when the line is broken for about twelve feet by the ambon, which
;

The

stands at the north-east of the nave.

At

the

south-west corner of the men's section,

whence it is well to start, a little room that is railed off and placed between two piers is used as a sacristy. Here the principal vestments are kept. Between this and the ambon comes the shrine of Abu-'san arched recess of gaudily painted woodSifain, work. The top is square, and mounted with gilt
In front hangs a curplates of pierced metal-work. tain of the silk and velvet tissue once woven at
Rosetta.

The whole reminds one

G
2

of a small theatre,

84

Ancient Coptic Churches.

At
the back of the recess
is

[CH.

m.

or peep-show.

the pic-

like the shrine, ture of St. Mercurius slaying Julian a poor performance. metal glory has been nailed

Under the picture is a locker containing relics of St. Mercurius enclosed in the usual silk bolster. small pendant lamp burns
over the head of the
saint.

and there stands also on the a very curious and ancient candlestick of ground
before
the
shrine,
iron,

with three

recent,

and

ambon.

quite unfortunately part of the Many chains for lamps hang from the roof,

prickets.

The

shrine

is

obscures

but are used only at great

festivals.

The ambon

is

built of marble.
lies

At

the foot of

the choir-screen

bably the solea. a carved doorway, with

a narrow stone platform, proThence a staircase leads through

up

to the

ambon.

and posts of marble, This consists, as at Mari Mina,

lintel

of a balcony and pulpit proper. The balcony is faced with an oblong panel inlaid with the most
beautiful

and elaborate marble mosaic.

On

each

side of the panel is a little pillar of white marble, sculptured with scroll-work, and finished with an

oval cap. Along the top of the panel and down the balustrade runs a broken Coptic inscription carved
in

high

relief.

The
five

pulpit proper

is

circular,

and

set

round with

semi-columns alternated with

pillars

wedge-shaped projections. These

;

and wedges

are covered with a minute mosaic of coloured marble

and shell-pearl but the full arrangement can only be seen from inside the pulpit, because three of the pillars and three of the wedges are quite hidden by the shrine, which is thrust up against the ambon. Behind the ambon, the arched recess, across the
chord of which
it

stands,

is

filled

up nearly

to the

ELEVATION.

i I

A.

J.

BUTLER.

PLAN.

_
SCALE Of fCT.
g.

Marble Ambon

at Abu-'s-Sifain (tenlli century).

86

Ancient Coptic Churches.

[CH.IH.

level of the pulpit-top with a platform of masonry, beneath which are said to rest the remains of a
patriarch.

There

is

of course no

inscription

to

record the name.

On

the south side of this section

front of
piers.

is

a solid

wooden

partition, drawn in somewhat ungainly

and therefore hiding the

occupied by painted woodwork, decked with small In the back of each recess corners.
Elias,

of this partition is three arched recesses of carved and

pillars at the
is

Most

a picture

and between them a curious She occupies a of the Virgin in triumph. painting small arched panel in the centre of the piece, and round it twenty small oblong panels are marked off by lines of colour. She is seated on a high-backed
al

Barsum

Arian

Byzantine-looking throne, holding a cross in her right

hand and a palm in her left. Over her head are two flying angels, one carrying a cross, the other a palm, and above the angels in the middle is a winged cherub-head. Each of the twenty small panels contains two half-length figures of angels robed and crowned and every figure carries a cross and a
;

palm-branch sloped together so as to touch over the The ground of the whole picture is angel's breast. gold, but the Arabic date proves that it is nineteenthcentury work. The choir-screen is worth a journey to Egypt to It is a massive partition of ebony, divided into see.
three large panels doorway and two side panels which are framed in masonry. At each side of the
plastered and painted on the Crucifixion, and over it the portrayed sun shining full on the right, the Taking down from

doorway
the

is

a square

pillar,

left is

the Cross, and over

it

the sun eclipsed.

Each

of the

CH. in.]

Dair Abu-s-Sifain.

87

three panels is about six feet wide and eight high. In the centre a double door, opening choirwards, is

covered with elaborate mouldings, enclosing ivory crosses carved in high relief. All round the framing of the doors tablets of solid ivory chased with arabesques are inlet, and the topmost part of each panel is marked off for an even richer display of chased tablets and crosses. Each of the side-panels of the screen is one mass of superbly cut crosses of ivory, inlaid in even lines, so as to form a kind of broken trellis-work in the ebony background. The spaces between the crosses are filled with little squares, pentagons, hexagons, and other figures of ivory, variously designed, and chiselled with exThis order is only broken in the quisite skill. centre of the panel, where a small sliding window, fourteen inches square, is fitted on the slide a cross is inlaid, above and below which single large is an ivory tablet containing an Arabic inscription interlaced with scroll-work. In these ivories there is no the block is first shaped through-carving in the form required cross, square, or the like next, the design is chased in high relief, retaining the ivory ground and a raised border and the piece is then set in the woodwork and framed round with
; ;

mouldings of ebony, or ebony and ivory alternately. It is difficult to give any idea of the extraordinary richness and delicacy of the details or the splendour of the whole effect. The priest told me that this screen was 953 years old, i. e. dates from 927 A. D., which seems to be the year of the church's foundaThe tradition is doubtless right work of tion. exactly the same style may be seen on the mumbar at the mosque of Ibn Tulun, built in 879 A.D. Many
:

Fig.

5.

Blocks of solid ivory carved

in relief:

from the choir-screen

at Abu-'s-Sifain (tenth century'.

CH. in.]

Dair Abu-s-Sifain.

89

of the designs there are absolutely identical with those at Abu-'s-Sifain, though neglect and exposure have half ruined them. It may be remarked that

was built by a Copt. the doorway of the screen a small beam it was meant to uphold a projects on brackets curtain, no longer used, and is painted with a Coptic The screen is text too dim to be decipherable.
the Ibn Tulun

Over

carried

upwards
of

flush with

the masonry setting or

large panels by some beautiful woodwork which serves as mounting for a great number of pictures. First comes a band of golden

framing

the

texts with

large

letters

carved

in

relief

on the
;

dexter side Coptic and on the other Arabic writing then a row of small pictures set in a continuous

above this a framing or arcading of woodwork second band of golden texts in Coptic and Arabic then twelve small painted beams, projecting about a cubit and fitted each with an iron ring long dis; ;

used but meant to hold a pendant lamp. Above the third band of golden letters all Arabic and lastly, a row of eleven separate large pictures. The series of large pictures is continued round nearly the length of the south wall while the series of little pictures runs between its bands of golden texts without change or break all along the four sides of the men's section, stopping only at the

beams a

shrine of Abu-'s-Sifain

by the

pulpit.

Each picture is take the upper row first. about 30 in. by so. In the centre is Christ, robed
with cross-embroidered pall and dalmatic. The right hand is uplifted in the attitude of benediction in the
:

To

left

hand

wards.

a book of the gospels drooping downThe type of countenance with small oval
is

QO
outline,
is

Ancient Coptic Churches.

[CH.

m.

arched eyebrows, and short pointed beard, unusual and scarcely eastern. All the figures in this series are three-quarter length those at the side all turn toward the central figure, but show
:

nearly

full

face.

The

features are bold, powerful,

in cast.

and
(4)

dignified,
:

but decidedly Jewish

Michael,
(5)

The
John,

subjects are

(i) St. Paul, (2) St. Peter, (3) St.

The Angel

The

Virgin, (6) Christ,

John the Baptist, (8) The Angel Gabriel, (9) St. Matthew, (10) St. Mark, (n) St. Luke. All the figures are nimbed and carry open gospels, except the Virgin, the two angels, and St. Peter, who bears instead two long golden keys. The picture of Gabriel is The angel's right hand is uplifted, exceptional. outwards in the left are two large lilies, which palm part at a wide angle from his hand the lilies blossoming with red and white flowers, alternated on each side of the stalk and divided by leaves, are
(7)
;

rendered with exquisite colouring. On the south side are nine pictures of the same
series.

Here

also the central figure

it.

is
:

Christ,

and

the others face towards

(2)
'

They

are

(i) St.

James,
(4) St.

Thaddaeus,
'

(3)

Simon the Canaanite,

y

&N i.e. o &v Michael, (5) Christ with glory lettered The Being,' or, He that Is.' This title is common
Greek Church, but according
to the
'

Guide an ancient MS. brought by Didron Painting' from Mount Athos it should be used only for the
in the

to

The Copts, however, while they rarely ever represent the Father, ascribe all his attributes to the Son. (6) St. James, Son of Alphaeus,
Trinity.
if

(7) St. Gabriel, (8) St. Andrew, (9) St. Jude. Here the series ceases, but in the same

line,

between

St.

Jude and the western screen,

is

a panel

CH. in.]

Dair Abu-s-Sifain.

91

5 ft. long and i ft. high, containing seven half-figures of saints on a gold background, each in its own

division.

Of the under row or small pictures running all round the men's section there are no less than 65, all on a gold ground; viz. 21 on the east screen, 20 on the south screen, 1 7 on the west screen, 7 on the north wall. Starting from the north end of the
choir-screen they are as follows
1.
:

The

Annunciation.

The

angel

courtyard to the Virgin, who the spectator she has risen from a bench and is lifting her right hand in a deprecating
;

crossing a stands facing

is

attitude.
2.

The

In the foreground is a kind of Nativity. cradle or crib into which two oxen are gazing

is being taken out of it. Farther back the Virgin is seen sitting up in a kind of couch the child, wound arms, legs and body with a mummy-like swathing, lies on his back at a little distance above the Virgin in mid-air. At the sides and in the background crowned kings are kneeling and offering vessels of gold and silver.

as the child

3.

The The The

Presentation
is

in

the

Temple.

In

the

background
4.
5.

a red-coloured altar-canopy.

A very curious painting. Lazarus is standing upright swathed from head to foot in bands of linen like a mummy, while over his head and falling behind is a dark heavy robe which forms a head-dress or hood, precisely like the arrangement seen on mummy-cases. Two

Flight into Egypt. Resurrection of Lazarus.

92

Ancient Coptic Churches.

men
are

[C

H.

m.

represented unwinding the strips

of linen.
It is quite probable that ancient Egyptian forms of burial survived among wealthy people even into

though nothing of the kind is and it is very singular to remark known now that the same kind of wrapping is common in early Italian frescoes or paintings in the late third and following centuries-. It may be seen, if I remember rightly, in the mosaics of the porch of St. Mark's and the swathed mummy-like figures of at Venice Christ' found in early Celtic work are quoted, though wrongly, by Mr. Warren in distinctive evidence of a connexion between the Celtic and eastern Churches 3
Christian
times,
1
; ' ; .

6.
7.

The Marriage at Cana. The Baptism of Christ.

common

Embalming was
:

still

as late as the

middle of the

for we read that St. Antony's dread of the process fourth century was the chief reason why his followers concealed the place of his
burial.

But the whole subject of the

transition

from

ancient

P^gyptian to Christian rites awaits investigation. The Mohammedan custom as described to

and as I have witnessed it, is to which is then loosely folded over

is
:

lay the

me by a native, body on a white shroud

it. Round this a winding-sheet wrapped, of a material varying with the wealth of the deceased's rich people use silk, and red silk for a maiden. Three family

loose bands are then tied round the sheet

at the waist,

one

at the neck,

one
is

and one

at the

knees or

feet.

When

the

body

placed in the tomb these bands are further loosened or removed. The present Coptic custom is to dress the deceased in his best
dress,
2 3

and

to

lay over this

a sheet of cloth,
in

silk,

or cashmere.

They do not swathe

the

body
ii.

bands, and they use a coffin.

Roma

Sotteranea, vol.

p. 99.

Liturgy and Ritual of the Celtic Church, p. 51.

CH. in.]
8.

Dair Abu-s-Sifain.
the

93
in

The

9.

Transfiguration. Christ and the Eleven

is

Temple

the

represented by a stiff" Byzanbackground tine building with three domes and oblong

windows.
10. 11.

Christ blessing two children. (Centre) The Resurrection.

Christ

standing
;

on the tomb and holding a at each side an angel sitting.

12.
13. 14.
15.

flag of victory

The Crucifixion. The Last Supper. The Entry into Jerusalem.

Christ in Glory, or the Transfiguration. An aureole with rays, and at the four corners the apocalyptic symbols. This somewhat resembles a fresco in the apse of the crypt of the cathedral at Auxerre twelfth century 1 The Ascension. Christ in an azure medallion
.

6.

7.

the disciples upheld by two flying angels below gazing upwards. Christ with a boy who carries balanced on his head a sort of cradle surrounded by an open The subject is doubtful, but it may railing. be the sick of the palsy carrying his bed, our Lord being drawn on a larger scale, as was the custom sometimes in the West.
; '

8.

The woman
is

of Samaria.

In the foreground
it.

the well with a coping round

hori-

between two tree-tops upholds another rope from which the pitcher hangs by a pulley. One of the trees is
zontal rope slung

beside

the

well,

the

other behind

in

the

Didron's Christian Iconography,

tr.

by Millington,

vol.

i.

p. 108.

94

Ancient Coptic Churches.

distance, so that a line joining

[CH.

m.

them would
trees are

pass nowhere near the well.

The

large sycamores, but bend under the strain of the rope. Perspective is not much re-

garded
is

in these pictures.

19. Christ healing the blind and halt.

'

The man

20.

kneeling and our Lord touching his eyes. Christ and the man who had great possessions.'

The

latter

wears a crown.
son.

21. Christ raising the

widow of Main's

The

lies on its back and is being carried head foremost on a bier with four cornerThe body is swathed in the same poles. mummy-like fashion as Lazarus in (5). This ends the pictures over the choir-screen, The following twenty on the south eastern side. side are chiefly Old Testament subjects

body

22.

The Three

Children in the furnace. Towards the top of the picture in the background is a golden image, and each side of it a man In the foreground to the falling in worship.
is Nebuchadnezzar crowned and robed ermine to the right is a dome-shaped furnace of brick, one side of which is broken it resembles the ordinary lime-kiln open of the country. Flames issue from the top inside are the three children, and with them an angel.

left

in

23.

Moses and the burning bush. The painter clearly had no idea of a bush or thicket,
(cf.

No. 33 infra), only of trees with bare trunks and branches above. So he represents a group of sycamores with their tops
alone on
fire

and

their

stems showing under-

CH. in.]

Dair Abu-s-Sifain.
neath.

95

angel leans out of the flames From the left of the looking downwards. a piece of ruined wall projects withpicture
out apparent purpose. 24. Ascent of Elijah. 25. David bringing the Ark from the house of

An

David in front is playing the harp behind him walk a man playing a lute (the Arab 'add) and some other figures. The Ark is a large coffer on wheels drawn by oxen soldiers bring up the rear.
Obed-edom.
;

26.

Jonah being cast up by the

fish.

27. Jacob's Vision.

A
;

short

Arab ladder

resting

on low clouds
descending.
28.

one angel ascending, one

to
is

The

angel

appearing

Zacharias

in

the

represented by a Temple. short arcade in the background Zacharias is robed as priest and swinging a thurible.
;

The Temple

29.
30.

The The

miracle of the loaves and fishes.

In the background are and a sort of castellated
river.

finding of Moses. shown the Pyramids,

Phahandraoh's daughter has ridden down on a some donkey. 31. The meeting of Mary and Elizabeth. Arab spoons and tumblers 32. Christ at Bethany. are on the table, and beside it an Arab ewer
wall runs

up

to

them from near the

and basin
33.

The

for hand-washing. The sacrifice of Isaac.

is

ram

'

caught

in

a thicket'
branches.
the tree.

shown hung
is

in mid-air

by

his

horns to the top of a tree which has no lower

Yet the ram

nearly as large as

96
34.

Ancient Coptic Churches.

[CH.

m.

The Ark resting upon Mount Ararat. The Ark is on a slope and shored up by wooden props a raised causeway of wood leads up Noah and animals in the foreground. to it. o
;

35.

Pharaoh

and
.

his

host
of

Red
are

Sea.

Heads

overwhelmed in the men and spear-tops

36.

37.

38.

39.

showing between all the waves. Pharaoh's chariot is on the water but sinking. Samuel anointing Saul. An angel flying above a flaming altar Isaiah. holds between a pair of tongs a live coal with which he is touching the prophet's lips. Moses on Sinai receiving the tables of the law from a cloud. Aaron in the Tabernacle. With both hands he is swinging a thurible hanging by three chains in his right hand he holds a branch, like olive, budding on the altar is a book with golden clasps and a pair of golden
; ;

candlesticks.

have never seen a Coptic book with clasps the Proaltar books are always sealed in metal cases.
I
;

bably clasps are earlier. 40. Peter walking on the water, 41. Peter receiving the keys. The seventeen pictures on the west side are these
42.

The Temptation
air is flying

43.

The devil in golden from the mountain. away The devil being cast out of Mary Magdalene.
of Christ.

44.
45. 46.

The man with a withered hand. The healing of the lame man (?). The sick of the palsy. He is being
into an

let

down,

not through a roof, but from the housetop

open courtyard.

CH. in.]

Daiv Abu-s-Sifain.

97

Mary anointing Christ's feet. Christ arguing with the doctors. 48. 49. The healing of the man whom Satan had
47.
50.

bound

The The

thirty-eight years. The cross stands Crucifixion.

between

two heavy Byzantine

51.

buildings.

Syro- Phoenician

woman.

52. Christ casting out a devil.

53. Christ cursing the fig-tree.
54. Christ

55.

on the sea of Tiberias rebuking the storm. Peace, be still.' 'Save us: we Christ asleep in the storm.
'

perish.'

56.

Christ and the disciples walking through the

cornfields.

57. 58.

The woman with the issue of blood. The raising of Jairus' daughter.
side seven of the

There remain on the north

series
59.
:

same
the

The widow
Treasury.

casting

her two

mites

into

60.

The man among

is

the tombs from

whom

Christ

61

The

casting out a devil. healing of the centurion's servant.

62.

Constantine.

63.

plain white cross of

Greek form.

64. Helena.

65. Christ sending forth the Apostles.

The
cross

figures of Constantine and Helena, and the between them, commemorate of course the
cross.
.

finding of the

Curzon's Monasteries 1
1

The legend is well told in The emperor and empress

p.

Monasteries of the Levant,

II

164.

VOL.

I.

98
are

Ancient Coptic Churches.

both crowned and robed
in

[CH.

m.

sacerdotal vest-

The ments chasuble, dalmatic, alb, and stole. stole is the single epitrachelion and hangs between The dalmatic is short, chasuble and dalmatic. it is cut reaching only a little below the waist so as to leave a curve at the bottom the chasuble also has a very short curve in front, but seems to be very full behind and at the sides. This ends the somewhat lengthy catalogue of pictures in the men's section. They were perhaps painted in the fifteenth and sixteenth century, but In drawing the date must be quite conjectural. and perspective they are very rude if closely examined, but seen, as they are meant to be seen, at a distance they have their own enchantment. The colours are very soft and harmonious, and the figures have all a freedom and even grandeur of outline that redeems the want of technical finish. The whole tone is one of unmistakable splendour and the contrast between the dark screen below, starred over with ivory crosses, and the space above divided by bands of golden writing and set with panels in which haloed saints and sacred scenes glow under golden skies, is something admirable and delightful. And when in olden times the twelve silver lamps that hung before the screen were burning at night and throwing a mellow light upon it, the beauty and richness of the view with all its sacred memories and suggestions must have deeply moved the worshippers, and helped, with the odour of frankincense and the sound of chaunt and cymbals, to create an impression of ritual splendour now quite
; : ;

unrivalled.
iv.

The

choir

is

raised 2

ft.

above the nave, and

CH. HI.]
is

Dair Abu-s-Sifain.

99

very long from north, to south but narrow. Passing inside, one remarks that the inner as well as the outer face of the screen is inlaid with ivory and a bridge of masonry, invisible from the nave, is seen to join the two great piers between which the screen stands, and from which the wide dome springs to cover the choir and apse. This
:

bridge (about 2 ft. high) is lightened by five droparched openings, on the spandrels of which six-winged cherubim are painted in dusky red colours. On this
side of the screen too are

many

pictures

and some

Coptic writing.

The
choir
is

lectern which stands in the centre of the

quite plain, adorned only with geometrical

fifteenth century book of prayers has some good illuminations. The tall lying upon standard bronze candlestick beside the lectern, and the silver censer hanging on the candlestick, are both

mouldings.

it

ancient

and

fine

pieces

of work.

Several silver

lamps, lamps

of plain glass, and silver-mounted ostrich eggs depend from a lofty beam before the haikal-screen.

The
in style

centre part of this, the iconostasis, resembles the choir-screen, and is doubtless of the same
It is

period.

made of ebony

inlaid with thin plates

of ivory variously shaped and carved in relief, and with carved blocks of ebony marked off by ivory
borders.

The

wood, perhaps cedar,

side-pieces are of a lighter-coloured inlaid with crosses and other

patterns of plain flat ivory. All the doors however there is one on each side of the haikal-door are very
fine,

having their spandrels inlaid with flowers. Moreover at each side of the haikal door is a little square
slide-window, as in the choir-screen.

silk curtain

SCALE Of FECT
Fig.
6. Ivory-inlaid doorway of the Haikal at Abu-'s-Sifain. geometrical mouldings merely indicated design of framing facsimile).
:

(Designs

in

CH. in.]

Dair Abu-s~Sifain.
:

101

embroidered with a gold cross hangs before the entrance just over it is a splendid ivory cross inlaid, and on each side of the cross a superb panel of open ebony carving. The screen of course ends upwards
with a row of pictures. The central doorway closes doors beautifully inlaid on each is a deby folding
:

bronze knocker, a ring resting on a scutcheon with open work above and below and shapely bosses. The horse-shoe arch of the doorway is followed round by a sort of baluster pattern in ivory each
licate
:

with an eight-branched flower spandrel from a vase and curving towards the springing The vacant spaces centre, where a dove meets it.
is

inlaid

filled with stars, and at each corner is a tablet with an inlaid inscription of dedication in Arabic the usual Reward, O Lord.' Across the lintel is

are

'

a band with Coptic writing inlaid on the dexter, and Arabic on the other side. The Coptic means

Glory to God in the highest/ while the Arabic a verse from the psalms, Lift up, O kings, your gates; and be ye lift up, ye everlasting doors.' Exactly the same variation from the better known The rendering occurs in the Ecgbert Pontifical
' '

is

illustration will

give some idea of this beautiful

door.

The

choir

is

strewn with

Turkey and Persian

the walls on shelves

Round carpets much worn. are a number of pictures.

i.

On

four

the north pier but facing south the twentythe priests of the Levitical courses
:

figures are painted in two rows of twelve, one above the other, on a gold ground.
1

Ecgbert Pontifical, ed. Surtees Society,

p. 31.

IO2

Ancient Coptic Churches.

the back of the choir-screen are these
:

[CH.

m.

On
2.

The Three
furnace.
fire

Children
Christ
is
it.

in

the

burning

fiery

seated blowing on

the

to

quench

3.

John the Baptist's head being brought to on a charger.

St.

Herod

4.

George and the Dragon. anchorites St. Antony and St. 5. 6 and 7. St. George and the Dragon.

The

Paul.

8.

Abu

Iskharun

the camels in the scene.

a native saint as indicated by In the background

of this picture is a church or chapel like a doll's house with open doors. On the ground floor inside are six little figures standing
in

a row

in

the upper

story an

altar

is

seen with the area or altar-casket upon it, two golden candlesticks and three golden
thuribles.

The average
by
20.

size of the

above paintings

is

30

in.

This brings us to the doorway of the screen, over which are three glazed pictures the only glazed set in a pictures I have seen in a Coptic church frame. are about 10 in. by 7, and single They
represent
9.

The

angel

Michael triumphing over

Death.

Death is a bearded man lying with closed eyes and resting his head on a pillow. The
angel
10.
is

The Baptism
St.

standing upon him. of Christ,

n.

Mark.

glass of the two latter was so dingy that I could not distinguish them, but took the titles on trust from the priest.

The

CH. III.]

Dair Abn-s-Sifain.
:

103

Thence the larger series continues 1 2. Mary and Martha, both full-face. Mary in her left hand carries a palm-branch with which
she touches Martha's right.
13.

Abu-'s-Sifain

and

his father.

14. Mary finding Christ among the doctors. crescents are nailed on for o o-lories.
15.
1

Silver

St. Julius.

6.

St.

crowned, swinging a thurible in his right hand and carrying a model of a church in his left.

Stephen

(?)

17.
1

St.

James the martyr.

:

8.

Anba Ruais

On
19.

a Coptic martyr. There is a church dedicated to him at the Coptic cemetery near the 'Abbasiah road, Cairo. the south wall of the choir are three
:

Anba Barsum

al 'Arian.

20.
2
i.

Baptism of Christ. Virgin and Child.

30.

22

The

icons or pictures over

the

haikal-

about 10
the

screen are no less than twenty-nine in number, all in. by 7. Over the central part, i.e. before

high

altar,

are nine

three

panels each

with

three arches.

In the middle
side of her

the Virgin and Child, i" on each under each of the remainan angel, 2
is
:
:

The icons 5. ing six arches are two apostles, 3 therefore consist of Christ and his Mother, two
angels,

and the twelve

apostles.

io4

Ancient Coptic Churches.

is

[CH.

m.

the north part of the screen 39) containing nine pictures (31
:

On

a single panel

CH.

III.]

Dair

A bu- s-Sifain.
among the

105

twelve scenes, which are

best and the most

interesting paintings in any of the churches of Egypt. usual in ancient Coptic pictures, the wood panel

As
'

has been overlaid with a thin coating of plaster or gesso ': the plaster was then washed all over with The gilt, and on the gilt the colours were laid.
early Italian painters, in employing the same method, were careful to paste strips of parchment across the

joinings

of the

wood

at

the

and

Coptic starting. his picture is now disfigured by that run from top to bottom. Neglect

The

artist

back, to prevent it took no such precaution,

narrow rifts and wanton

damage have
its

further injured

it

but not so far that

value as a work of art

is

seriously diminished.
:

age cannot be less than 500 years I think it may date as far back as the eleventh century. The choir north is so dark that candles are required to see the
Its

picture but its position may have saved it when others more exposed have been broken in pieces.
:

io6

Ancient Coptic Churches.

[CH.

m.

face has

palm outwards, with a gesture of deprecation. Her been injured by some malicious person, who
:

has picked out the eyes but there is a look of sorrow and fear upon it, not of rejoicing. The angel, too, has an almost pained expression of sothe eyebrows are drawn together, and lips half open. The treatment, in point of expression, reminds one very curiously of Mr. Burne Jones'

lemnity

though the scale is angel's wings are a soft green with rich red underwings. A shaft of deep green In light is slanting down on the Virgin's head. the background is an arcade of Corinthian pillars Here the drawsupporting a Byzantine building. ing is rude and careless, although the figures are modelled and coloured with all the skill of a master's
subject,

much

picture of the smaller.

same

The

hand.

Virgin is lying on a couch a desert pastoral scene, amid below, which the Child is being washed in a large brass
in the centre
;

2. The Nativity.

The

Higher up on the dexter side are the Magi bringing gifts; and above the Virgin, in another scene,
vessel.

the Child

is

tional composition as

lying in a manger. This is the convenfound also in all the western

Churches.

3. Christ in Glory. This is the central picture of the upper row. The background in gold at the four corners are the apocalyptic symbols in the
;
;

midst an orb of dark yet faint green colour, in which Christ is seated with outspread hands. The hair of the face is full, but short, and the type quite unusual.

The expression
particularly

is

severe but powerful.

folds
falling

The drapery,
is

the

from the knees,

beautifully rendered.

CH. in.]

Dair Abtt-s-Sifain.
The
Presentation in the Temple.

107

4.

Simeon has
:

just taken the Child in his arms from the Mother at each side is a figure, one of whom, Joseph, carries

a pair of turtle-doves. 5. The Baptism of our Lord.

loin-cloth.

Christ wears no
left

The

angels stand on Christ's

hand

instead of the right. Fishes are swimming in the and uncouth little figures riding on strange water, beasts like dwarf hippopotami. These figures denote probably the evil spirits which reside in the
Nile,

and which are exorcised

at the consecration of

the water for baptism in the Coptic service. In this picture, as in that at Mari Mina, Christ is standing

upon a serpent. 6. The Transfiguration. Of the three figures, Peter, James, and John, two are falling headlong on their faces, down the mountain side one is seated
:

burying orb, from which shoot

his face in his hands.

Christ stands in an

out curious wing-like or feathered rays of glory. At each side is a figure in clouds Moses and Elias.

7. The Entry into Jerusalem. The faces here are very finely modelled, and surprisingly powerful in expression but the drawing of the ass is almost
:

ludicrous.

The painter's indifference to all accessories in these pictures is very remarkable.

the

8. The Ascension. Christ rising is upheld by two ascending angels. Below are two holy women with glories, and the apostles gazing up with shaded
eyes.

9. Pentecost. The twelve are seated on a large horseshoe bench, and rays are falling upon them. The treatment is clearly suggested by the ring of
presbyters seated in the apse.

io8

Ancient Coptic Churches.

I

[CH.

m.

10. The Death of the Virgin. rare in the Coptic paintings that In the western instance of it.

This subject is so know no other Churches it was

common. The Virgin lies on a high altar-like couch, behind which Christ is standing and receiving in his arms a little swathed figure, which represents Mary's On each side of our Lord is an angel holding, soul. and sloping towards him, a large golden candlestick. Round about the bier are twelve figures the apostles who wear the episcopal omophorion. One carries a pyx, or a vessel of chrism, and a swinging censer one is reverently touching the bier and another wears a most pathetic look of sorrow as bending down over the bier with forward-leaning face, and hand laid gently on the coverlet, he gazes sadly and enquiringly on the closed eyes and still face of Mary. Of these twelve figures only the three highest up in the picture, whose heads show against the sky, wear the nimbus the others have none, perhaps because the close grouping made it difficult to render. The whole composition is almost even in detail, with the bas-relief precisely identical, of the same subject at Or-san-Michele in Florence. It will be noticed that the events depicted were
:
: :

in chronological order,

The titles are given in which is generally a proof of great age, were wanted.
v.

showing the unity of design. Coptic only not in Arabic

if

proof

The

from the

haikal.

north aisle-chapel is completely walled off the roof is It has its own screen
:

low, as there is a chapel above it, and the interior is very dark. Yet there is perhaps less sign of neglect than usual in these side-chapels. In the eastern wall,

which

is

straight, not apsidal, there

is

a niche covered

CH. in.]

Dair Abu-s-Sifain.
tiles.

109
but the most

with fine Damascus

The

altar candlesticks, of
:

bronze, are of a simple but

interesting thing in this
I

good design
is

chapel in darkness, and smothered in rubbish and dust, on the ground in the corner of one of the outer chapels, and which apparently had
casket, which

the ark or altar-

found lying

long fallen into disuse. The priest was unaware of its existence, but has had the good sense to remove it This box is more than six hundred into the church. old: for it bears the Coptic date 996, cor- ft years responding to 1 280 A. D. The form is cubical, with a round hole at the top the sides are covered with If one imagines the box in its position paintings.
:

be as follows On the east side The Redeemer. This is an fine picture, quite Rembrandt-like exceedingly in tone, in its splendid depths of shadow and play of Christ, halflight, and almost worthy of the master. to the left, is walking with earnest luminous turning In his eyes fixed before him, and lips half-parted. left hand a golden chalice is held outstretched two fingers of the right hand are uplifted in benedicUnder his feet is an eagle flying reversed, tion. i.e. with the under parts uppermost, and head curved over the breast. The face of Christ is fullfor the celebration of the korban, the order will
: :

bearded, resembling the type traditional in the and the rich umber shadows western Churches
:

deepen the impression, which is one of This is among the most fascinating solemnity. I. have ever seen. powerful pictures Southward. Virgin and Child. The background is and the nimbs are covered with patterns of gold, The Child rests on the stippled or dotted work.
round
it

Virgin's right

arm

her right hand

is

holding his

no
fore-arm.
side
is

Ancient Coptic Churches.

Christ carries an open scroll.

[CH.

m.

On

either

a red-robed angel with arms crossed upon the

breast.

Westward.
bears a
lily

The

Annunciation.
:

The

subject

is

treated in the conventional

in his left

manner but the angel hand, more after the type

found in the western Churches. The angel's wings, the two glories, and the whole sky are covered with stars, each star consisting of a cluster of seven dots, or shallow dents and the whole scene is worked over with conventional flowers and scrolls traced in red dotting. This style of work is found also in
;

early Italian painting.

Northward. The picture here is sunk in a frame instead of being flush with the edges, like the other
three.
later,

The

execution

is

ruder and

stiffer It

probably
represents

and the work of a feebler hand.

a priest administering the eucharist to a Coptic martyr called Mariam-as-Saiah (the Wanderer) a hideous naked famished-looking figure, such as is The priest generally drawn to depict an anchorite. holds in his left hand a golden chalice, and over the
chalice, with his right, a

golden spoon containing a wafer, which is stamped with a single cross, such as may be seen in mediaeval Latin illuminations, or the mosaics of St. Mark at Venice 1 The northermost of the three doors in the haikalscreen opens into a tiny room, shut off by heavy
.

much

regret to state that

on a

visit to

the church of Abu-'s-

Sifain in the early part of this year (1884), since the above was written, I could neither see nor hear of this beautiful altar-casket.
It is

only

fair,

however, to state that the priest of the church was

absent.

CH. in.]

Dair

A bu- s-Sifain.

1 1 1

woodwork from the sanctuary. This is the shrine of the Virgin, whose picture is set in the back of a deep wooden niche carved and painted. She is
seated on a Byzantine throne, and above her two The treatment flying angels are holding a crown.
singularly free from convention. three other pictures
is
:

On

the wall are

Tikla Himanut, the Abyssinian. Here is a laden with purple dates, and at either side large palm canopied by the branches stands a saint.
1.

2. A good painting of the first monk, St. Antony, which the priest declares to be 900 years old but he seems mistaken by some centuries. The southermost door opens 3. Abu-'s-Sifain. into a similar little room, railed off from the sanctuary, and used as a sacristy. Here are some books and
:

vestments.
haikal or sanctuary is of course entered It is raised one step above the by choir and therefore three above the nave and is
vi.

The

the central door.

remarkable for a singularly fine tribune in the apse, the wide arc of which spans not only the sanctuary but also the two side chambers which are railed off from it by crossbar woodwork. The floor of the haikal is oblong and the altar stands nearly in the midst eastward the tribune rises in two stages the area of the arc. Three narrow straight filling faced with red and white marble alternately, steps, lead up to the first stage or landing, which is semicircular thence two curved steps which follow it round lead to a broader landing bounded only by the apse wall, or rather by the wide marble bench which runs round the apse wall forming the seat for the presbyters. This bench is divided in the
: :

ii2
midst
the

Ancient Coptic Churches.

by the
is

[CH.

m.
all

patriarch's

throne

which

like

tribune

of marble.

At

the back of the

throne, before which is a single step, a niche is hollowed in the wall the sides of the seat are of white
:

marble and slope downwards between marble posts. These posts or pillars have oval caps resembling those on early Muslim tombs. In the niche is a fresco representing our Lord: and over the arch of the niche another wall-painting in form of a triptych, which contains in the centre panel a head girt with six wings crossed in pairs and in each side panel representing the seraphim This triptych is about 2 ft. the figure of an angel. high and cuts into an oblong space of wall, some 1 2 ft. by 4, overlaid with fine blue and green porcelain tiles, which enclose also two panels of plain colour. On each side of the tiles is a row of six large pictures, or rather a continuous wooden panel with
:

painted arcading, containing figures of the twelve Here the perpendicular wall ends and apostles.
the curve of the
directly

above

Upon this curve begins. the tiles is a semicircular fresco re-

dome

presenting Christ in glory upheld by two angels. conventional border encloses this painting, and at
highest point
is

A
its

wings slaying a serpent. plain whitewash.

the figure of an eagle with outspread The rest of the dome is

Below the row of apostles the wall is painted with a large diaper pattern in flat colours. To the left of the lowest steps, in the wall that forms the chord of the arc, is a small recess or aumWithin it is a curious little wooden stand, for bry. a vessel of chrism which is used to anoint the steps

CH. in.]

Dair Abu-s-Sifain.

113

mounts his throne. In the same be seen an ancient iron or bronze lamp aumbry may of very unusual design a kind of low-rimmed bowl with seven lips for as many wicks, and a flat raised handle at the back. It is made of a single piece of The iron stand on which the lamp is placed metal. when kindled is also a singular and pretty piece of rude work, and may be seen resting and rusting on the tribune. This lamp is used only once a year, at the festival of Abu-'s-Sifain. The bronze ewer mentioned by Murray seems to have disappeared for in answer to my questions the sacristan always replied that it was under repair. The basin in blue and green enamel' still exists in very filthy condition,
ere the patriarch
:

but the description is scarcely accurate. Six little bosses round the bowl inside are enamelled, but otherwise the basin is quite plain, and by no means
specially beautiful.

The altar, standing nearly in the midst of the sanctuary and overshadowed by a canopy, is 3 ft. 4 in. high, 7 ft. i in. long from north
It to south, and 4 ft. 3 in. broad from east to west. has the usual depression for the altar-board on top, and the cavity for relics but though built of masonry in the orthodox manner, it is cased in wood, Over the wood is the for some reason unknown.
;

usual tight-fitting covering of brocade. The altar-canopy or baldacchino is a

dome

resting

on woodwork with four open pointed arches, which The two eastern spring from four marble pillars. stand at a distance of 2 ft. from the nearest pillars corner of the altar the two western at a distance
:

of 2

The canopy close against the screen. projects on all sides over the altar and the pillars stand clear, so that the celebrant can move round
ft.

in.,

VOL.

I.

14

Ancient Coptic Churches.

[CH.

m.
:

the altar without passing from under the canopy but the centre of the canopy is not quite over
the centre of the
altar.

The whole underpart of the dome is richly painted. At each of the four corners inside, where the arches
spring from the pillars, is a large figure of an angel kneeling a glory shines round his head his wings are raised and outspread to the utmost on each side,
: ;

so that they follow the curve of the arch. Thus the tips of the wings of the four angels meet together. Just underneath the meeting tips of the wings, i.e.
at the point of every arch, a small circle is painted All the enclosing a cross in red and gold colours.

four angels with uplifted hands grasp and hold above their heads a golden circle. Within this circle is

another golden ring concentric with it, and in the space between stand the four apocalyptic symbols, each bearing a golden gospel and crowned with a
glory.

They are divided one from another by circleseach cardinal point of the compass in circles is an eight-rayed
:

one
star

circle at

the eastern and western

;

one

north and south are two suns or sun-like faces, The inner eclipsed, one shining in strength.
is

golden ring, or the centre of the dome,

:

charged

with a half-length figure of the Redeemer. The nimb is lettered '0 ON the right hand is raised in benediction
;

the

left

carries the

book of the

gospel.

On

the dexter side of the head are the letters CX, on the sinister Cl, curiously written backwards, instead of
1C XC, or Jesus Christ, runs east and west, the

The

line of

the

figure

head lying towards the

western
choir

star.

Each spandrel of the canopy outside, fronting the and visible from it, is decked with a haloed

CH. in.]

Daiv

A bu- s-Sifain.

115

angel holding a palm. All the arches are pointed as mentioned above, and from each point an ostrich egg hangs down by a short chain. The caps of the
four pillars are joined by spars on which rings are fastened, doubtless used in ancient times to suspend

the curtains that veiled the altar.

These spars are

joined by cross-beams which form a cross above the altar, thus Jj. High above the ground the whole is covered with a network of sanctuary flying spars, crossing each other, and used for hanging lamps. Before quitting the haikal one may notice that the back part or inside of the screen, the choirward face of which is so magnificent, shows nothing but the rude skeleton framework without any pretence of concealment or adornment. This contrast however
is

usual, not exceptional.

vii.

The south aisle of Abu-'s-Sifain extends the whole length of the church except the sanctuary it is divided by three rough screens into four sections, for the the easternmost of which contains a font whole aisle is used as a baptistery. The font is a round basin 3 ft. deep, embedded in masonry, enclosed by a sort of wooden cupboard and surmounted
: ;

by a little wooden canopy. The doors of the cupboard are very rudely painted with flowers. From the second division of this baptistery one may get
behind the south screen of the men's section. There, lying disused and forgotten on the ground, are two coronae one of bronze circular, and one of wood
octagonal, tapering in stages pierced with holes for
glass lamps.

One other object of

interest remains to

be noted

the curious ancient winepress of rough woodwork, which ordinarily lies in the western division of the
I

n6
baptistery.
is

Ancient Coptic Churches.

Every

[CH.

m.
it

year, however, in the spring,

transported to the chapel of Abu-'s-Sifain next the church of Harat-az-Zuailah in Cairo. The grapes, or
rather raisins, are placed in rush mats between two round wooden trays, the lower of which is fixed, the

upper moveable and worked by a screw lever. whole is mounted on a heavy wooden frame.

The

THE EXTERIOR CHAPELS OF

ABU-'S-SIFAIN.

Just beyond the doorway leading down to the chapel of Barsum al 'Ariin is another on the same side,

leading out of the church and into a courtyard roofed with palm-beams. In the left corner of the courtyard
the door of the bakehouse, where the eucharistic breads are made, and where the wooden die for
is

stamping them is kept. Opposite, in a recess, are six or seven large waterpots in a masonry setting close by is a well, and a staircase for mounting to the upper chapels.
:

From
ward

the courtyard a roofed passage leads east-

more resembling First than shrines or places of worship. dungeons

to a cluster of tiny chapels,
left

on the

comes
The Chapel of
St. Gabriel.

Here a scanty
grating in

light

falls

through a small open

the roof, which a solitary Corinthian column upholds. The chapel consists merely of choir and haikal, but there is a curious side section

CH. in.]

Dair Abu-s-Sifain.

117

women, very narrow, but aligning the sanctuary The woodwork of the haikal as well as the choir. screen is very rude, and the icons above it Christ and the twelve Apostles are mere daubs. Rude
for the

painting replaces inlaying in the spandrels of the

doorway.
of the passage, candles must be lighted show the way. Turning to the right, one passes through two heavy open screens into a small baptistery, where there is a font, or rather large basin
to

At the end

of stone, built up in masonry. The basin is circular, with a square enlargement east and west, at the

bottom of which are two

steps, obviously
is

adapted for

immersion, although the font

not more than about

It was in this font, according to four feet in depth. the legend of the priest, that the Sultan Mu'azz was

baptized on his conversion to Christianity. Leaving the baptistery, one passes under an arch-

way

into
T/ie

Chapel of St. John the Baptist,

It was in consisting merely of choir and sanctuary. the haikal of this chapel that I found, lying unknown in dust and darkness, the beautiful altar-casket, now

the north aisle-chapel of Abu-'s-Sifain. way separates St. John from the adjoining
in

An

arch-

Chapel of
but the same screen
sanctuaries.
is

St.

James,

The

continued, and serves for both work is poor so are the paintings.
:

Both these chapels, built in dark, low, vaulted recesses, with round arches springing here and there, are very crypt-like.

ii8

Ancient Coptic Churches.

[CH.

m.

Returning towards the doorway of the passage facing north one sees in front a thick open screen, beyond which lies

The Chapel of Mart Buktor.

This
is

larger than St.

is

John and

St.

James, and the

haikal

more

artistic.

The

pictures are worthless.

door, Mari Buktor is represented a large painting, on horseback. The altar here is It has no altarremarkable for a curious variation. board, but a large slab of marble is inlet into the
in

Over the sanctuary

and is carved with a horse-shoe depression to the depth of two inches within this depression is another of like form, but shallower, and with a
top,
:

channel or groove tending westward, but blocked by a ridge at the outlet. This altar-top resembles

one at Al
Buktor,
Victor.

Mu allakah.
it

may be

noted,

is

the Arabic form of

THE UPPER CHAPELS

OF ABU-'S-SIFAIN.

Mounting now the staircase, one arrives in the open air, on a flat roof. This story is about half the height of the main building on it the triforium runs round the church and outside is another cluster
: :

of chapels, over those in the crypt-like buildings below.

East of the landing is a small roofless enclosure a door in the farthest wall opens with a wooden key,

and shows beyond

CH.

III.]

Dair

A bu- s-Sifain

119

The Chapel of St.

A ntony,

in three divisions. Between the women's section and the choir (which serves also for the men) is an open screen, surmounted by a plain wooden cross an uncommon arrangement. The haikal-screen is of an ordinary geometrical design. The altar-canopy

A. J. R.

Fig.

7.

The Upper Chapels

of Abu-'s-Sifain.

and has been extremely beautiful, but is now rotting to pieces. Behind the altar, in the niche, is a dim fresco of the Virgin and Child, a very unusual subject for this position, which is
is

painted,

nearly always

occupied

by a pourtrayal of our

Lord in glory. The whole of this chapel, except the haikal, is roofless, and answers the purpose of a fowl-house.

20

Ancient Coptic Churches.

[CH.

m.

Returning and passing through another door, one two similar chapels side by enters a double chapel each of them side, divided only by an open screen has a place for women and for men, besides choir and haikal. In the first, called
:

The Chapel of Abba Nub,

of very intricate and graceful workmanship, though the icons are very rusticWithin the haikal is a fine niche, faced looking.
the sanctuary screen
is

with

little

Damascus

tiles

of rich colour.

The

other, called

The Chapel of St. Michael,

is

also remarkable for a

good

screen,

and a very

picture of the angel Michael holding a sword in his right hand and a balance in his left. Other decayed and battered paintings stand about the walls on shelves. From this chapel a window, or rather shutter, opens, giving a view of the sanctuary

pleasing

of Abu-'s-Sifain below.
the altar-canopy
is

One

sees that the roof of

is painted with bands of colour, and surmounted by a cross of gilt metal. Leaving these chapels, and returning to the landing, one passes now along beside a low coping, over which, through a huge grating of palm beams, may be seen

the courtyard below, near the bakehouse. doorway now leads from the open air into a corridor, which corresponds to and lies over the entrance

passage or north aisle below, and therefore belongs to the triforium of the church. A few paces forward one discovers on the right,

CH. HI.]

Dair Abit-s-Sifain.
The Church

121

ofATAdra.

This is not in the triforium, but quite outside the walls of Abu-'s-Sifain, built in fact over that half of the guest-room which was described as being roofed
in,

with

but projecting further eastward, not coextensive The western wall of this chapel is merely it.

an open screen, through which one may look down upon the floor of the guest-room. This little church is divided into women's section, choir, and haikal: but it contains three altars, in three separate sanctuaries at the east end. The roof alone shows indications of a former division into nave and aisles for while at each side it is low and horizontal, in the centre it is arched into a semi-decagon. The eastern is filled with a window, in which are some gable
:

quarries of coloured glass. In the nave is a large picture of the Virgin and Child, noticeable only for the fact that Christ is

holding

regal
saints,

orb.

St.

George, a
are
all

pair

of

unknown

and the

icons,

clownish

performances.

The canopy

over the central

altar,

upheld on four
traces of
lions
its

horizontal beams, shows

now
niche

only dim
in

former splendour, but some figures of

distinguishable.
is

are
wall

The

the

eastern
It
is

unusual in size and in

structure.

nine

feet

high, and six feet broad, and covered with most beautiful old Persian or Damascus tiles, of a design and colour which seem to be unique the
:

ground of the tiles is an extremely delicate olive hue, upon which clusters of marigolds are figured
in

very dark green.

122

Ancient Coptic Churches.

[CH.

m.

adjacent chapel on the south contains in the wall-niche a dim monochrome fresco of the baptism

The

John is standing on a high rock by the river-side, and pouring water on Christ's head above, a dove is descending, and sending down three
of our Lord.
St.
:

rays

at each side

is

a tree laden with fruit

perhaps

pomegranate and another very curious shrub, possibly an aloe, but exactly like a Gothic pinnacle on a Gothic turret. It is probable that the whole of this chapel, indeed the whole building of Abu-'s-Sifain, was once painted where now the walls are merely whitewashed here for instance, where a piece of plaster is broken away beside the niche, bands of colour are visible below. Certainly the contrast between the white walls which form the shell of the building, bare and the magnificence of the fittings, is singular. The end of the corridor is screened off, making a dim empty chamber. Turning now into the western part of the triforium, which lies over the narthex, one finds it quite devoid of ornament. In the righthand wall are a number of blocked window-bays, but no windows, save the little oriels noticed outside. The eastern wall, however, is pierced with an opening, eight feet by six feet, from which a mushrabiah framework projects into the nave. This opening is so high above the floor, that no one standing in the
:

triforium can see into the church below:

it

cannot

therefore have been

from
with

this point,

women. The view as one looks down over the goldenmeant

for

pictured nave to the choir, and the haikal beyond,

in its

painted canopy, is surprising, and admirable tone of dim religious splendour. Where the plaster has fallen from this corridor wall,
its
it

one sees that

is

built of small brick, laid in fine

CH. HI.]

Dair Abu-s-Sifain.
The
was
built.

123

hard cement.

priest said this wall has stood

since the church

At the end of this passage, as in the corresponding corner of the church below, are the latrines. The third corridor, i. e. the south triforium, is
walled
called
off,

and forms by

itself

a single long chapel

The Chapel of Mdri Girgis.

it

Three transverse screens of plain design divide into women's section, men's section, choir, and
In the second division
is

sanctuary.

a very curious

or pulpit, let into the north wall. is merely a little box adorned in front with It geometrical designs. The stone staircase is cut off
abruptly, the lowest step being four feet above the ground, so that it cannot be mounted without the aid of a ladder.

wooden ambon,

The choir of this chapel retains of the ancient panelled roof which probably part once covered the whole triforium. The beams and coffers are sumptuously gilt and coloured in the style
of the thirteenth century former beauty remain.
:

but only faint

is

relics of its

Such work

distinctively

Arabian,

not

Byzantine.

The

pictures

here

St.

Michael, mounted with a projecting frame and a candlebeam on brackets in front, the Virgin, and are old but rude, and in ruinous Abu-'s-Sifain,
condition.

The
others

haikal-screen
in

is

exceptional, differing from

in
its

all

the

church

It is geometric character. small oblong panels set in mouldings, and variously carved with vine-leaves, crosses, and figures of saints.

unconventional, unmade up of a number of

124

Ancient Coptic Churches.

of which
it

[CH.HI.
is

The cedar-wood
fortunately so
easily

is

composed

un-

much decayed

be

identified.

The

that the figures cannot haikal is entirely roofed

with a small dome, the south dome of the main The wall-niche building as seen from without. a fresco of Christ in an behind the altar contains
throned, holding a gospel in the left, and the right hand in benediction. North of the raising altar, in a small irregular chamber which opens out of

aureole

the sanctuary, and may have been used to guard the sacred vessels, the curved wall of the main apse

may be

seen starting.

HISTORICAL NOTE ON THE CHURCH OF

ABU-'S-SIFAIN.
materials for the history of Abu-'s-Sifain are very scanty, and to separate the true from the

The

But legendary would require much fine winnowing. there can be little doubt that Makrizi is mistaken in stating that the church was built by the patriarch
Christodulus
to
2
,

1060 A. D. A very strong tradition an earlier origin, and connects its assigns foundation with the Sultan Mu'azz, the builder of
c.
it

Cairo, in the tenth century.

3 given by Renaudot
.

Here

is

the legend as

I avoid the

word vesica
'

'

as both ugly
p. 92.

and inappropriate.

2
3

Malan's History of the Copts,

Hist. Pat. Alex. p.

369 seq.

CH. in.]

Dair Abu-s-Sifain.

125

khallf having heard that it was written in the of the Christians that if a man had faith he gospel could by his word remove a mountain, sent for the

The

were

patriarch Ephraim, and asked if this strange story true. On the patriarch answering that it was
'

indeed so written, the khalif replied, Then do this thing before mine eyes else I will wipe out the very name of Christian.' When the tidings spread, great
;

was the consternation among all the churches a solemn assembly of clergy and monks was held, and prayers with fasting were continued for three days, without ceasing, in Al Mu'allakah. On the third the patriarch, worn out with watching and morning fasting, fell asleep, and saw in a dream the Blessed Virgin, to whom he told the matter, and was bidden to be of good cheer, and to go out into the street where he would find a one-eyed man carrying a
:

vessel of water.

So the

patriarch

went

out,

and meeting a man

bearing a pitcher, bade him kiss the cross and tell Thereon the water-carrier said, the story of his life. I was born with two eyes even as other men but
'

plucked out one eye to enter the kingdom of heaven, rather than have two and go to hell-fire. All day long, from morning till
according to the scripture,
I

work as a dyer of wool; I eat nought but bread; the rest of my wages I give in alms to the poor, and by night I draw water for the poor.' Then hearing of the patriarch's vision, he told him to go
night,
I

without fear to the khallf, bearing in procession crosses and gospels and censers, and his faith should
prevail.

Then
place

a great multitude of Christians went to the appointed, where the khalif and his court

126

Ancient Coptic Churches.

[CH.

m.

were assembled before a mountain: and when the patriarch had made solemn prayers, crosses and gospels were lifted on high amid the smoke of burning incense, and as all the people shouted together Kyrie Eleeson,' the mountain trembled and removed. Thereon Mu'azz promised to grant Ephraim whatsoever he might desire: and the patriarch demanded
'

the rebuilding of the church of Abu-'s-Sifain. the church was rebuilt.

It
is

So

to
is

be noticed that

storation

same

site

spoken of, as if had suffered destruction.

legend only rean earlier church on the

in this
It is

curious to
in

find the

legend surviving to this day,

though

somewhat changed form. The story, as related to me by the present priest of Abu-'s-Sifain, is briefly as
follows:

The khalif Mu'azz, founder of Cairo, hearing

their

much
tion

of the godly
to

of the Christians, their devoprophet, and the wonderful things

life

written in their scripture, sent for the chief among the Christians and the chief among the elders of his

own

people, and commanded a solemn reading first of the Gospel of Christ, then of the Kuran. After

hearing both with great attention, he decided very

resolutely

'Muhammad ma

fish'

Mohammed

is

ordered the mosque nothing, nobody, or nowhere, the church of Anba Shanudah to be pulled against

down, and the church of Abu-'s-Sifain to be rebuilt or

enlarged in its place. The ruins of this mosque still remain between the two churches. The priest added
that the khalif Mu'azz

became a

Christian,

and was

afterwards

baptized in the baptistery beside the of St. John. chapel The coincidence of the two legends the one

CH.

m.]

Dair Abu-s-Sifain.

127

written

teenth of to-day is enough I think to establish the fact that the church was either built or rebuilt in the

down from hearsay by Al Makln in the fourcentury, the other current among the Copts

time of Mu'azz, that is, c. 980 A.D. The traditions of the church fix the date of its foundation very precisely at 927 A. D., and I see no reason to doubt it. There is another early legend 1 which assumes
the existence of the church a
in the
little

later than

Mu'azz

time of the

XLI 1 1

patriarch Philotheus,

who

The story is reigned from about 981 to 1002 A.D. that once a certain Wazah, a Mohammedan, seeing a
Christian convert being dragged to execution in Old Cairo, reviled him and beat him with his shoe. Some

time later Wazah, returning through the desert from

a pilgrimage to Mecca, strayed from his companions and lost his way. While wandering about the moun-

he saw a vision of a horseman clad in shining armour, and girt with a golden girdle. The horseman questioned him, and hearing his case bade him mount behind him. I n a moment they were caught up through the air to the church of Abu-'s-Sifain, where Next morning Wazah was the horseman vanished. church by the doorkeeper, who at first found in the thought him mad, but on learning what had happened
tains,

pointed out

the

picture

of

Abu-'s-Sifain,

whom

Wazah Wazah monk to

now recognised from the golden girdle. believed, was baptized, and retired as a
the

monasteries of the Natrun

desert:

Thence he returned to Old Cairo, was thrown into prison and starved by his family, but relieved by then he was accused before the St. Mercurius
:

Renaudot, Hist. Pat. Alex. 374 seq.

128

Ancient Coptic Churches.

[CH.

m.

Sultan but pardoned, and became a great writer of Christian books. It seems then that the claims of Christodulus may

be dismissed. The only other notices of the church The that I have found are later. patriarch, Ibn Tarikh, was a deacon of Abu-'s-Sifain \ Gabriel

LXX

The church is stated by Makrizi elected 1131 A.D. to have been burnt down about the year 1 1 70 A.D.,
'

in the fire of

Hator.

Shauer the Vizier 2 on the 1 8th day of But towards the middle of the next century

'

the scandalous Cyril, the patriarch, after his second imprisonment, celebrated with great pomp in
It may the church on the feast of the patron saint 3 be mentioned that the festival of St. Mercurius is the
.

LXXV

2 ist

5th day of the month Hator, corresponding to our of November 4

.

THE NUNNERY CALLED DAIR

AL BANAT,

OR THE CONVENT OF THE MAIDENS, IN DAIR ABU-'S-SIFAIN.

was only after many visits to Abu-'s-Sifain that I had the good fortune to discover the Convent Guide-books know nothing about of the Maidens 5 it, and I never met a Cairene, at least a European,
It
.

Malan's History of the Copts,

Id. p. 95.
8

p. 93.

2
*

Renaudot, Hist. Pat. Alex.

p. 582.

Malan's Calendar of the Coptic Church, p. 12. G Sir Gardner Wilkinson is of course wrong in stating that 'Egypt is entirely destitute of nunneries' (Modern Egypt and

Thebes,

vol.

i.

p.

392

London, 1843).

Besides Dair

al

Banat

there are two others in Cairo.

CH. in.]

Dair Abu-s-Sifain.
of
it.

29

who had heard

The

patriarch

and some
:

few other Copts are perhaps aware of its existence but the idea that it possesses any special interest or beauty would probably strike them with astonishment. It is one of the most out-of-the- world

and picturesque places imaginable and if the inmates resort there in search of tranquillity, they have it to perfection in their surroundings. Dair
:

Abu-'s-Sifain

itself

stands like a walled oasis in

the desert of dust and potsherds which stretches for miles south of Cairo no wheeled thing ever enters
:

there, and clamour of

its

peace

is

unbroken by any

stir

and

life

or noise of the world.

In old times

the clash of swords and the shouts of battle were

heard under the walls and in the narrow streets now its stillness is almost unearthly. The lane in which the churches of Anba Shanudah and Abu-'s-Sifain stand seems a cul-de-sac, but a little way beyond the latter church it really opens out by a narrow passage a few turns at sharp angles, still between high walls, bring one to the outer convent door. Thence a straight dark passage of twenty yards, and another door which is barred and bolted. There is no knocker, though the knocker is seldom missing from an old Arab house, and many of the designs in plain ironwork are of great beauty. But a few gentle taps will bring the porteress. 'Who is there ? and open are the usual question and answer she opens and stands shyly with a corner of her veil drawn over her mouth. Permission to enter is readily given by the mother superior a tall and rather comely matron, who receives one with a frank smile of welcome.
often
: :
'

'

'

Just at the entrance in a recess to the right

VOL.
I.

lies

130

Ancient Coptic Churches.

[CH.

m.

very pretty well with a windlass above, and pitchers in charming disorder. To the left is the small but beautiful of the convent overshadowed by a fine courtyard tall nabuk or zizyphus tree, which rises near the well and mounts in a sweeping curve into the midst of the court higher up its branches spread out, and their graceful leaves brush against the upper windows. The east face of the court is formed by a large open screen of woodwork, with two circular steps leading up to an open doorway with

and other water-vessels scattered about

tall folding doors in the centre. Inside is a long shallow room, 15 ft. by 7, with a kuramani carpet and some cushions or pillows against the wall. Here

the nuns recline at their ease, and on feast days their friends are regaled with such good things as the

convent provides.
reception-room.
pierced
6,

It

is

in

fact

the mandarah or

It

opens

to

the north

wooden screen

into a tiny

by a high oratory, TO ft. by

which has a low niche eastward containing a picture of the Virgin, and a shelf running round the wall with several other paintings. There is also a curious wooden candlestick in the form of a cross with an iron pricket on each of the three branches. Of the pictures two or three are noticeable. There is an old picture of the Virgin and Child, in which the Child is seated on the Virgin's right arm, and is clasping her neck he wears a golden dress, and the
:

background of the painting is gold. There is also a curious sixteenth-century picture with a background
the lower half of which
is

pale green, the upper half

gold

(as in the series at Sitt

Mariam).

It

shows two
:

figures,

who wear

glories

leftward St.

Anthony robed as a

edged with a red margin priest, with staff and

CH. in.]

Dair Abu-s-Sifain.
rightward
St.

131
in

scroll

Paul the anchorite, dressed

and wearing a rosary hung at his girdle. His long beard falls down in front; his open angular arms are half raised and a raven in the air is bringing him food at his feet are two lions, his usual symbol. The other paintings call for no
sackcloth,
;
:

remark.

A small bell pulled by a rope from below one corner, and underneath is a stone bench. hangs at But it is the eastern wall that moves one most to This is the front of the house in which admiration. the nuns live, a fine, tall, three-storied house in good
high wall.

So much for the east side of the courtyard. The north consists of a large rude whitewashed balcony supported on two piers of masonry, and backed by a

The topmost story has a large panel of style. mushrabiah work framed into the wall. Below this comes a true mushrabiah or projecting bay-window of carved woodwork, not glazed but covered with extremely fine and delicate grills of wood. This first story as usual in old Arab houses projects some three There are two doors feet beyond the ground story. below, one in each corner, and the space between is Half is walled lightened in a singular manner. half occupied by an open screen of woodwork, divided horizontally into belts or sections, and the sections again into panels, each of which has its own The effect is charming from the ingenious design. variety of pattern and the light airy look of the whole, in contrast with the solid walls beside and
Arab
:

above.

But the mother superior comes to say

ready.

coffee

is

We

re-enter the

reception- rcom, and

2

sit

down on

the carpet in oriental fashion, or recline

132

Ancient Coptic Churches.

[CH.

m.

nun hands each of us a against a cushion. o china cup resting in a brass zarf or holder. tiny .We drink, making many salams to the mother
not disdain the formality of a the nuns apparently are not given though cigarette to the practice of smoking. Against the wall opposuperior,
:

who does

on this a large and beautiful old bench three or four damsels are sitting, or squatting, with
site
is
;

modest eyes downcast on

;

their embroidery.

They

are clad in the ordinary black Arab dress, but wear no veils their wrists are circled with bangles or
bracelets of massive silver
lets of silver or gold,

they wear also neckbeads or brass, and earrings and anklets. Their quiet, shy, incurious manner, and the tranquil smile about their lips denote
;

admirably the peaceful anchorite retirement of their Under the bench lie scattered about crocks lives. and pitchers and millstones close by is an old brass mortar, and near the door an exquisitely de;

signed

little
;

pinnacles with Arabic characters.

its

brazier of octagon shape with legs and sides are finely chased and engraved

ing

in

it,

Charcoal embers are glowand on them a coffee-jug is simmering as

one of the maidens, kneeling, fans the fire with a fan of falcon feathers. High over all the nabtik tree is lazily waving its branches, across which the sun is striking and the blue above seems deeper and more dazzling than ever, as the eye follows up the sombre colours of the wall. But the scene varies from day to day. Sometimes the maidens are busy with needlework, sometimes tidying and cleaning the house or the vessels and another time one may see a group sitting in the middle of the courtyard sifting and
: ;

CH. in.]

Daly Abu-s-Sifain.
corn, while close

133
is

winnowing

grinding beans, turning the handle of the millstone with her left, and feeding the mill continually with her right

by a crone

hand.

The

pigeons

know when

it

is

a corn-day

and

their ceaseless cooing as they perch about the mills, and the noise of their beating wings as they
little

sweep down and up again, add not a charm of the scene.

to the

courtyard, round behind the mandarah, is an open stable, where the convent cow is stalled which supplies milk and butter to the inmates. On

Out of the

occasion too she

curious

turns the

flour-mill,

which

is

There
1

is

antique structure in a room adjoining. a brick-walled pit about 3 ft. deep and
;

middle a big cogwheel revolves on a heavy wooden pivot, which turns above at a height of 8 ft. in a solid beam running into the north and south walls of the mill-room. From the a thick crooked pole rises and projects beyond pivot
2

across

in the

the edge of the pit to receive the yoke of the ox. The millstones which are turned by wheels in con-

nexion with the large cogwheel, are not in the pit but sunk beside it above them is a wooden frame to hold the corn, and below a receptacle for the There is an Arabic inscription on this frame flour. On the transrudely carved, with date 1480 A. D.
:

verse

beam between

the

two walls are cut the

triangular symbol of the Trinity in a border, and the 'svastica' or revolving wheel of light, the
original

symbol of the worship of the sun in the and the earliest known ornament. It is a East, mere coincidence but not without its significance.
:

the stable a rough stone staircase leads up to a flat roof, on which there are two little streets

From

134

Ancient Coptic Churches,

cells.
;

[CH.

m.

or corridors of

but

no

window
and two

all

only palm-fibres
pitchers,

for

Each cell has its own door, seem disused, containing ropes, some baskets, broken
in

lamps of the old Arabic very beautiful colours, pottery, thickly glazed turquoise blue and emerald green. One finds fragments of such lamps at all depths in the rubbish
little

heaps at Old Cairo.

There

is

nothing else here

to notice except a small but curious

wooden

cross,

of Latin form, with a leathern bag attached to the It is branches, the use of which is to collect alms.
evidently ancient and long disused, and example I have seen of this instrument.
is

the only

There are fifteen inmates in all ten besides the mother superior and four servants. Admission is
granted by the patriarch to any young
resourceless
girl
left

even to a widow. helpless, Indeed the refuge is rather an almshouse than a The inmates are allowed to receive their nunnery. friends sometimes, or even to go to Cairo for a day
or
to

and

pay

visits.
is

There

conventual vows are required. no veil to be taken rather in the convent

;

No

the veil

is

laid aside

so far out of the world

If

it

is

not needed.

a girl marriage forbidden. discovers relations who will receive her, or if she
is

Nor

finds a husband, she

out.

may open
;

the door and walk

Their

life

rings at

dawn
;

pray together hold work, cleansing, cooking, embroidery, and the and when there is nothing special to do, as like the priest naively put it, they read the gospel and
;

very quiet and simple. A bell them they all rise and then they busy themselves in houseis

to arouse

pray again.

Every Saturday evening the

little

priest

holds a service in their

oratory.

They

have,

CH. in.]

Dair Abu-s-Sifain.

135

however, in theory at least, their seven daily offices or hours. The psalms form a large part of their
devotional exercises
;

and

have seen manuscript

books of psalms and other service-books in Coptic and Arabic written by present inmates of the convents with very considerable skill and finish.

THE CHURCH

OF
IN

ANBA SHANUDAH (voyui

DAIR ABU-'S-SIFAIN.

UM),

ANBA Shanudah stands close to Abu-'s-Sifain, as was before mentioned their western walls are in a line, with a distance of some twenty yards dividing them. But the plain modernised stone front of Anba Shanudah is neither curious in structure nor pleas;

ing in colour, like the blind high wall of ancient brick that fronts Abu-'s-Sifain. The doorway is at

the north-west corner and opens into a dim broad passage, the latter end of which is cut out of the
north aisle of the church.

But about the middle

of the passage there is a door on the right through which one sees the ancient and very pretty well of
the church.

Water is drawn by means of a pulley suspended on a beam above the well is set round
;

with a low cone-like coping of stone, and is most picturesquely placed between rude lofty walls and
doorless unillumined chambers, some of which are entrances to vaults of departed worthies of the
church.

In the background

is

a rough stone stair-

136
case,

Ancient Coptic Churches.

[CH.

m.

at

and troughs, pitchers, and water-jars are random about the stone-floor. In these

lying
little

scenes everything is so uniformly picturesque that only the naturalness of the result saves it from the

suggestion of studied arrangement. outside the west end of the church

is

The
;

well lies

the entrance

on the north, near the end of the passage, and For there is no leads into the women's section. at Anba Shanudah, and consequently no narthex

A.
Fig.

J. B.

8.

Plan of the Church of Anba Shanudah.

western triforium. The women's section, if ever it were intended for women, which is very doubtful, is only about 6 ft. wide (east to west), and is railed off by a heavy railing of rectangular pattern only
It contains a small tank for ablution or 4ft. high. for the mandatum.

church consists of nave, which is divided into men's section and women's section, and is covered with a high-pitched roof like that at Abu-'s-

The

CH. in.]

Daiv Abu-s-Sifain.
north and south
aisles,

137
aisle

Sifain,

and an outer

southward, choir, and the usual three chapels side

by

side at the east end.

aisles

from the two have classical

or

The nave is marked off marble pillars, most of which by capitals, and stood once in some Greek

Roman

building.

continuous wooden archi-

trave rests on the pillars to support the nave walls, which are lightened above by drop-arched open-

one between every two columns. arches are curiously varied on the relieving south wall for while on the naveward side they are pointed, half way through they change form, and as seen from the south aisle, are round-headed.
ings, highly stilted,

These

There

is

no such change on the north

side.

The

architrave bears traces of magnificent colours and Coptic letters, and is carved with crosses in relief,

one

between each pair of pillars. These may be consecration crosses, although they are possibly too high for the bishop to have anointed the places

without a ladder.

The

pulpit in the nave

in
:

is

a good piece of

Arab

the design is composed of rosewood carving crosses, which are made up of minute ivory scroll-

work, like the ivory carvings at Abu-'s-Sifain. The angles of the pulpit are bound with small bronze
clamps.
screen between nave and choir is divided two ancient columns into central and two side by and in each side portion is an ancient portions panel of cedar, framed by open wooden grills.
;

The

These panels are beautifully blocks and crosses of ivory.

visited

inlaid

with
first

little
I

The

time

this church a boy who was showing me round coolly took out a penknife and would have

138

Ancient Coptic Churches.

[CH.IH..

hacked at one of these crosses to get a piece of

ivory.

The

north aisle
is

is

only about 6

ft.

deep, but the

south aisle

itself

much

broader, and opens out

again southward into an outer aisle, the western half of which contains a large Epiphany tank, the other a baptistery with stone font or basin under a wooden dome a mushrabiah screen divides
;

them.
the usual lectern, draped in an embroidered cloth which covers the top and falls in
In the choir
is

bronze candelabrum with silver censer swinging from the plate a tongueless bell, cymbals, and a pair of coloured cloth alms-trays on the shelf of the lectern underneath. The easternmost screen is curious. To the right, before the south aisle-chapel, is a magnificent piece of work inlaid with ivories
front
;

tall

superbly carved.
Abu-'s-Sifain.

The style The back of

is

the same as that at

side the chapel,

is

the screen, as seen incovered with rude flower paintings.

Originally this was the iconostasis of the sanctuary or central chapel but in true churchwarden fashion
;

was judged ugly and antiquated, and was degraded to a lower position in favour of a modern screen of
it

red cedar plainly inlaid with a wheel-and-cross pattern of unchased ivory. The north iconostasis is again It is quite black, and consists of a number different.

of tiny panels, each painted with a rude flower or branch in white. Exactly similar screenwork may be seen in the mosque of Sultan Barkuk, among the tombs of the khalifs at Cairo, dating about

1400

A. D.

structure of the dome, with its lofty arch springing from the choir piers to support it, re-

The

CH. HI.]

Dair Abu-s-Sifain.

139

sembles that at Abu-'s-Sifain. One of the marble columns against the choir-screen bears clear traces of an ancient distemper painting the figure of an under it are worn Coptic letters. angel 4 ft. high But all through the church the surface of the columns is fretted and frayed at a mere touch of the finger there falls off a fine white powder like
;

salt or

snow

crystals.

All round the choir, ranged on shelves, set in niches, or mounted on mushrabiah frames, are

On the north wall paintings of saints and angels. the most interesting is a figure of the patron saint, Anba Shanudah. He appears as a long-bearded
man, with huddled shoulders and a sad wistful look in his large eyes, as he clasps a cross with folded hands before his breast. His vestments are of singular splendour. A black hood covers his head, but on the margin over the forehead are three white crosses. The cope and dalmatic are decked all over with the richest emHe wears the broidery of flowers and crosses.

stumpy

little

patrashil with the twelve apostles figured in pairssix little pictures one above the other finely coloured.

There

is

suffice to

a touch and tone about this painting which mark it as fairly early, probably about the

sixteenth century. so careful in detail.

cross

Later work

is

never so

fine,

or

Next comes the angel Gabriel holding a

and a pair of
scales
;

triple

he

is

standing on a red
:

bolster of relics.

On
i.

the screen are five pictures Michael the archangel carrying a scroll and

holding in his left hand a round medallion enclosing a bust of the Redeemer.

140
2.

Ancient Coptic Churches.

[CH.

m.

The attitude is just that of Virgin and Child. the Sta. Maria of Cimabue. The Virgin has
half Greek and half a typical Syrian face and shows unusual emotion. But Jew both faces are of an ugly brickdust colour altogether it is an exceedingly poor picture. Filtaus on horseback. In a wooden framework on a gold ground are two figures, Anba Shanudah and Anba
;

3.

4.

Ruais.

Underneath

lies

a bolster of relics in

a locker.

An angel badly daubed. On the south wall of the

5.

choir are five

.

large

pictures
i.

Virgin and Child, both crowned. is held by two flying angels

a rose to the Child, who right hand to receive it a golden orb.
is
;

Mary's crown she is giving

is

reaching forth his

his left

holding

2
4.

and

3.

Coptic saints.
is

tall

he

majestic figure of the angel Gabriel standing on a relic bolster in his left
;

hand he
holds a

is

lily

wielding a spear, in his right he drooping, and grasps a medallion

with a bust figure of Christ. a look of heavy wrath.

5.

His face wears

The

Resurrection.

Against the choir- screen rest two loose pictures (i) Paul the ascetic with his two lions in the wilderness this is the founder of Dair Bolos in the eastern desert. (2) The Virgin with cross and palm, set round with twenty little figures bearing the same emblems. Upon the haikal-screen, about 5 ft. from the
:

CH. in.]
is

Dair Abu-s-Sifain.
fastened a small

141
crewet-holder.

ground,

wooden

For the
ings
:

icons stand the usual series of seven paintin the centre the Virgin throned and crowned
;

by angels

on either side three

pairs of apostles,

who

carry a cross in the right and a gospel in Their faces are the left hand, and wear glories. all of the same type, but two have grey beards, the
all

rest black.

In the haikal both on the north and south side are

doorways into the adjoining chapels, the former through a screen, the latter through a partition wall. The haikal itself is apsidal and contains a tribune
:

but the side chapels are square. On the highest of the marble steps in the apse are nine loose pictures of no great merit, and in the central niche is a fresco of Christ in attitude of benediction. The high altar

covered by a plain deal canopy resting on four white marble columns upon it lie vestments, candleIn one corner of sticks, altar-casket, and censers. the sanctuary a graceful wooden stand holds a basin and plain earthenware pitcher, for the priest to wash his hands at the celebration of the korban.
is
:

In the south aisle-chapel one sees on the altar the Torn books, dirty vestsame tumbled disarray.

ments, a bronze cross, altar-casket, and a very pretty wooden cross 8^ inches high inlaid with mother-

The central design upon the cross is a small engraved figure of Christ crucified on either side is a medallion one containing a pair of arms crossed., the other containing a cross with smaller
of-pearl.
:

above and below This is also are medallions chased with flowers. the nearest resemblance to a crucifix I have seen
crosses between the branches
ji
:

in

any church.

142

Ancient Coptic Churches.

[CH.

m.

In the niche are pitchers of clay and wickerwork bottles a few flasks of wine, some loose leaves, and some old plain altar-caskets.
;

In the north aisle-chapel are two very curious a chrismatory and a pieces of church furniture The chrismatory is a round block of cresset-stone.

wood

three large holes for the three kinds of oil for anointing it has a lid revolving on a central pivot but not opening, only drilled with a
drilled with
:

The cresset-stone is a slab of marble form of a semicircle, the chord of which Three parallel is about 2 ft. 6 in. in length. grooves follow the outlines, and in the inner semicircle there formed are nine cuplike hollows for oil. The central hollow alone is pierced through with a The spaces between these nine circles small drain. The stone is are chased with designs of flowers. lying loose upon the ground, and the doorkeeper only tells one vaguely that it is something extremely ancient, but has no idea of its use conceivably it may be an altar-slab. The altar here is covered with a mass of old piled together Coptic books psalms and liturgies
1 single hole
.

in

the

and crusted with dust. In the niche are broken ostrich eggs, and a large heap of leaves and fragments of books in the last stage of decay but showing traces of fine illumination. I saw no sign
of any Greek, Latin, or Syriac manuscript, either in this or in any other church near Cairo, though I

have always been

1

alive to the chances of discovery.

An

illustration

is

given in the chapter on eucharistic vessels.

CH.

III.]

Dair Abu-s-Sifain.
The Chapel of Mdri Girgis.

H3

Passing out of the porchway past the well and up a flight of steps, one reaches a series of flat roofs at different levels, among which the high pointed roof

and the brick dome of Anba Shanudah

spicuous.
building,

rise

con-

Along and forming a

half the southern wall of the

sort of triforium to
it,

main
is

the

A.

j.

a
Anba Shanudah, showing
chapels attached.

Fig.

9.

Upper

story of

Its form is nearly square, chapel of Mari Girgis. but a large pier, a column, and an arrangement of

screens divide

it

into six

compartments

two western

chambers, one of which serves as a baptistery and contains a pretty domed front panelled off by woodwork a section for men running all across then a choir and two haikals with altars. The iconostases
; ;
;

are beautiful pieces of wood and ivory work the doors especially are magnificent, blazoned with stars
:

and crosses and flowers of

ivory.

144

Ancient Coptic Churches.

choir
tall

[CH.

m.

and nave screens are low open rails but uprights joined by horizontal spars the baptistery is fenced off by a splendid panel of mushrabiah work. Inside this baptistery there is
with
:

The

a recess in the wall, like a blind window-bay, at the back of which are nine extremely rude and ancient

monochrome
enormous

frescoes of saints with glories. The size of the head in proportion to the body,

the large starting eyeballs, and quaint pouting lips, are enough to prove the antiquity of these figures.

The

little

chamber screened

off

from the rest of the

baptistery to hide the font conceals also part of the frescoes. It has two little windows with slides

and an arched doorway

in

front.

The
is

font

is

a little lamp is hanging overshadowed by a tiny

and lighted by square Owls and bats enter freely, and find their way through the side windows into Anba Shanudah below. The view from the roof of
flat-roofed,

dome. Mari Girgis

gratings or skylights.

exceedingly fine to the east one sees of low rubbish hills backed by the white long ranges Mukattam mountains which trend away toward the
the chapel
is
;

lofty

to the west

mosque and minarets of the citadel of Cairo one looks across what seems a forest of
:

tamarisks and palms, between which now and then tall white sails are moving, while boats and river are
alike unseen
:

and beyond the Nile

is

rise the

Pyramids

of Gizah

in that distant blue aerial mist of excessive

brightness,

which

the

charm of an Egyptian

landscape.

Passing now round the west end of the main roof, one reaches a tiny courtyard still on the first floor whence opens a door. Under a low pointed arch

CH. in.]

Dair Abu-s-Sifain.

145

of ancient brickwork one enters a chapel that runs the whole length of Anba Shanudah, forming the

north triforium, and

i.

is

called

The Chapel of Filiatts,

Philotheos, perhaps the patriarch of that name, who was elected near the end of the tenth century. It is a long and narrow building divided into four
e.

sections

by

screens.

from bare and empty it four large oblong windows, half-blocked with fragments of lattice-work and coloured planks relics of
section
is
:

The women's

the old
into

flat

painted roof of the chapel

look

down

Anba Shanudah.
is

Between

this

and the men's

a railing 4 ft. high, with tall uprights at the top. Cross-beams are laid from this joined screen to that of the choir, which is of the same type,
section

and on them curiously is placed a pulpit. The choir has no ornaments but a few rotten and above the haikal-screen or iconopictures stasis, which is ivory-inlaid, is a series of wretched
:

daubs.

The
The
is

haikal

is

domed, and the corner pendentives

are of unusual size and boldness.

church of

two-domed, been removed when the chapel of Mari Girgis was

built.

Anba Shanudah then as a whole the third dome having probably

door leading out of the choir of Filtaus gives access to a small Shrine of tJu Virgin, which, like many of the upper chapels, is a mere fowl-house at It is a small nearly square room with four present.
divisions. In one division there is a poor triptych with a date showing an age of about a century; and facing it, nailed at the back of the screen, is a tablet

of

wood with an Arabic

VOL.
I.

inscription

in

extremely

146

Ancient Coptic Churches.

[CH.

m.

rude and ancient characters very much resembling

Cufic.
It is as follows, in three lines
:

&> j

Lord, forgive the sins of thy servants, and give rest to their souls, those for whose sake (is) this (church) and reward in the kingdom him who has
i.

e.

taken these pains.

This inscription 800 years chapel

'

is

said to be dedicatory of the

old.

The words

of the last line

reward, ordinarily employed, the On pictures, formula of dedication of any object. crosses, screens, the formula occurs with scarcely any variation. The word ^Ai naiah in the first line would seem to imply that the church was built by a patriarch. For even at the present day the word tanalah is used when a patriarch or bishop
&c.'

are

those

'

'

is

the say, Al batrak tanalah patriarch has entered into his rest,' not is dead.' dead.
'

The Copts

'

'

'

HISTORICAL NOTE ON THE CHURCH OF

ANBA SHANUDAH.
Shanudah
(Latin)
1

(Arabic), Shanuti (Coptic), or Sanutius

is

common name

in

Coptic history

1
.

Of

There

is

a learned dissertation on the origin of the

S.

name by

A. Georgius in his Fragmentum Evangelii

Johannis,

p. cliv seq.

CH. in.]

Dair

A bu- s-Sifain
it,

147
first,

the two patriarchs

who bore

the

who was

elected in 859 A.D., was as distinguished for his singular virtues, as his namesake, elected 1 70 years It is the former later, was for his notorious vices.

have established the Coptic way of But the the sacred letters still in vogue 1 writing church of Anba Shanudah takes its name from
is

who

said to

neither of these patriarchs, but from a famous anchorite of the fifth century, who rose to high dignity
in the church,

Ephesus.

and went as a bishop

brief notice of his

to the Council of
will

life

be found

among the legends. The date of the church cannot be fixed accurately, but it is without doubt earlier than Abu-'s-Sifain and

may be assigned to the seventh or eighth century. The first mention of it occurs in a story quoted by
About the year 740 A.D., in the days of Kassim son of 'Abaidullah came on horseback to Anba Shanudah accompanied
.

Renaudot 2

the turbulent Khail, one

by his favourite mistress. The chief priest forbade them to enter, saying that no woman had ever ventured in without drawing the wrath of God on her head forthwith 3 They persisted but no sooner had they set foot within the church than the woman was stricken dead on the spot, and Kassim was seized with a devil, from which he never more was
.
:

quite delivered.

He

gave 300 dinars

that the

to the church

(Rome, 1789,

410.).

He shows

name means

'herald of

God/
1

i.

e.

prophet.
p. 84.

Malan's History of the Copts,

Hist. Pat. Alex., p. 203.

The absence

church lends a curious

story.

of provision for women to worship in the air of probability to the main facts of this

L 2

148

Ancient Coptic Churches.

[CH.

m.

but some time after, hearing of a sumptuous ebony coffer inlaid with ivory, wherein the books of service were kept, he coveted it, and came with thirty men

But finding they with all their to carry it away. force were unable to move it from its place, he departed and gave 300 more dinars to the church in
token of repentance. Thirty years later there is an incidental mention of the church in Al Makrizi, where he states that Sitt 1 Mariam, near Anba Shanudah, was pulled down
:

and early in the eleventh century the wild fanatic Al Hakim Bi'amr Illahi 'allowed the call to prayer from the church of Senuda in Misr 2 which may mean either that he spared it, or, as seems more consistent
,'

with the context, that he turned it into a mosque. The chapel of Filtaus and the Shrine of the

Virgin were probably built by the patriarch Philotheos about the year 990 A. D.; and it is worth notice
entirely occupied by Filtaus, and therefore was not designed to accommodate women at the services in the main building below. Al Makrizi is very curt in his history of Philotheos He lived 24 years and died but he was a glutton 3 Still he may have built chapels.
'
:

that the triforium

is

.'

CHURCH OF AL WDRA, CALLED BiD-DAMSHiRiAii 4

OR SITT MARIAM,
IN

DAIR ABU-'S-SIFAIN.

The
or
1

church of Al 'Adra or Sitt Mariam, the Virgin Lady Mary, is reached by the first turning to the
History of the Copts, p. 80.
2

Id. p. 90.
title,

Id. p. 88.

v^-i-o^Jlj

l^JuxJI.

This

is

the official

but the meaning

is

of Ad-Damshiriah

is

now

quite

unknown.

The church

popularly

CH.

III.]

Dair Abu-s-Sifain.

149

passing through the doorway of the dair. has been recently repaired and has a newish look but it has not lost all its interest. Crossing a courtyard one arrives at the church door, which is on the south side. There is no porch, but a walled passage runs straight into the body of the church, dividing a baptistery, which occupies the
left after

lt

south-west corner, from the southern

aisle.

In this

A.

J.

B.

Fig. 10.

Church of

Sitt

Mariam.

passage

is

a stone

basin, very like

:

a holy-water

its purpose however is stoup, let into the wall to feed the font in the baptistery, with which merely it communicates by a drain cut through the stone.

The

water-carrier thus

has only to stand

the font
is filled.

in the

passage and empty

his goatskin into the little basin,

till

as often as required,
called Sittna

Mariam
it

or Sitt

Mariam, and

I retain the latter

here

to distinguish

from the

many

other churches dedicated to

Al

'Adra.

150

Ancient Coptic Churches.

Mariam
all
is

[CH.

m.

In structure Sitt
is

the most simple, regular,

and symmetrical of

the churches.
:

The whole

plan errant side-chapels and wandering aisles which perplex Mari Mina and Abu-'s-Sifain. The division of
the building longitudinally into nave and two aisles, and again laterally into narthex, nave and choir, is The main roof covering the nave clear and precise.
is

obvious at a glance

there are none of those

wagon-vaulted and very

lofty

while that of the

and narthex is low and horizontal. The aisles are marked off by six marble columns, three on each side. These columns are, as generally happens, of various sizes and orders,
north

and south

aisles

but their arrangement is regular. Above the capital of each pillar is a cubical block technically called a dosseret, a very unusual arrangement in a Coptic church, and one stated by Texier and Pullan to be a

These dosserets distinctly Byzantine characteristic. were originally cased in wood, carved in delicate
this casing

Few traces of pendentives, and finely coloured. now remain. Next above the dosseret

comes a square pillar of masonry continuing the column upwards for 4 ft., the total height being Flat beams are laid across from pillar to 15 ft.
pillar,
is

forming a continuous architrave, upon which

ft.

built a wall rising to a height of 6

before the

From the spring of the wagon-vaulting begins. architrave also run at right angles on three sides,
north, south, and west, towards the outer walls, a succession of horizontal beams to support the flat roof of the aisles and of the narthex.

The narthex now serves as a place for the women, but there is a complete triforium or gynaekonitis running all round. The wooden pulpit is in an

CH. HI.]

Dair Abu-s-Sifain.
:

151

unusual place, the north aisle it is very old, and adorned with a fine geometrical design in cedar set with little blocks of ebony. This aisle also contains a lattice-work patriarchal chair, the ordinary stepladder, and a candelabrum or two. In the south aisle are three poor and three ruined pictures. Over the

doorway is a double-faced picture with' the Crucifixion navewards and the Resurrection showing it is recent and worthless, choirwards except as
choir
:

indicating that the traditional place for the cruci-

In almost all churches it is still recognised. found in this position. It corresponds obviously with the rood on the rood-screen in the early English Church. The sanctuary-screen itself is inlaid with plain ivory, which forms a number of squares and crosses upon it. It is continued north and south by work of a different and older kind, resembling that of the pulpit, fine Arabic mouldings, enclosing centres of uncarved ebony.
fixion
is

On

the north wall

in a single

is

a set of four pictures of

horsemen
ings, viz.
1.
:

frame of lattice-work.

On

the south wall are

three sixteenth-century paint-

The Baptism

of Christ.
;

2.

Abu

Nafr, the eremite he is a strange gaunt figure, represented as gathering dates from
in

a palm tree
3.

the desert.

his pupil Wisah. Another sixteenth century painting is a shrine-like picture of the Virgin and Child on the screen against the wall which divides the haikal from the north aisle-

Anba Shanudah and

chapel

it

bears a date corresponding to 1541 A.D.

is

The ground

gold.

The

Virgin

is

throned, holding

152
the Child
;

Ancient Coptic Churches.

[CH.

m.

her crown is upheld by two flying angels who have blue wings and red robes with scarlet The Virgin's robe as usual has a hood streamers.
raised over the head, the outlines meeting at a point on the breast.
soft,

coming down and

The

colours are

and the decoration of the robes and work of but Mary's face and the crown is very delicate hands are poorly drawn. Upon the expression of the Child's countenance much more care has been spent and the artist seems really to have caught
; ;

a glimpse of ideal beauty. The iconostasis has on either side a crewet-holder, and above the usual series of twelve apostles with
the Virgin for a centrepiece. The apostles stand in pairs under arches, and are painted on a dim gold

ground.
a smaller series of five unusually interesting pictures over the screen of the south chapel. The priest assured me that there was no date, but by climbing a ladder and peering closely in the dim
is

There

light, I discovered figures giving the equivalent in the Coptic era of 1478 A.D. The background is divided between two colours the lower curiously
;

half

is
:

gold The tricorners also are marked off with green. so formed are tricked with a sort of angular spaces
scrollwork in faint yellow.
rich

a soft olive green, the upper half a clear but in all, except the central picture, the top

The whole

tone

is

very

and pleasing.

The central picture is a Virgin and Child. faces are rude and careless save for a singularly earnest look about the eyes. On each side stands

The

the figure of an apostle, and beyond this an archSt. Peter and Raphael on her right, on the angel,

CH. in.]

Dair Abu-s-Sifain.
Paul

153

and Ithuriel. All four figures are dressed in the same vestments, chasuble, dalmatic, alb, and stole, but the colours are varied. Raphael
left

St.

and a staff in one hand, and a medallion of Christ in the other he wears a red nimbus, with a conventional gold design running
carries a small cross
;

round.

The wings

are blue, with white under-wings.

Ithuriel's figure is much the same, but while holding a cross in his right hand, with his left he holds

a trumpet which he is blowing. This church is peculiar in having no apse, all three chapels being rectangular. The triforia are continued over the north and south sanctuaries but there is over the haikal a lofty domed roof Over the main altar is a with large pendentives. high canopy resting on horizontal beams fastened
;

into the walls north

is

and south.

The

eastern niche
tiles,

lined with magnificent

Damascus

many

of

which are of unusual design, while others resemble Unfortunately a patterns common in all mosques. number of the pieces are mere fragments, and great all are flung together at random without any attempt The effect is further marred by the usual at unity. Above the arch of the niche is dust and darkness. a cross in tilework, which seems to have escaped restoration but the tiles are more modern and less
;

beautiful.

There

is

an open doorway from the haikal through

;

the wall to the north chapel, but none to the south this latter is entered only from the choir, but adjoin-

a small sacristy. Among the vestments of the church should be noticed a very fine cope of silk, embroidered with
ing
it is

flowers in tissue of gold,

and fastened by a morse

154

Ancient Coptic Churches.

This is used on festivals, and relief. not as an ordinary part of the priest's vestments. I discovered also, thrown away in a dirty locker and buried in rubbish, two old Arabic glass lamps, one entirely of plain white glass, the other set round with blue bosses and little plaques containing each
with a cross in

The latter is of very unusual form a lion's head. it has a globular body, narrow neck, and wide lip

but below descends in lessening rings to a pearshaped finial, ending off with a small twisted globe I and a boss in deep blue colour l only know one other lamp of the kind at the small church of the Virgin next to Mari Girgis in the Kasr-ash-Sham.

m'ah.
years,

These lamps have been disused

and only await destruction.

for

many

HISTORICAL NOTE ON THE CHURCH OF SITT MARIAM.

The original

foundation of this church was at least

as early as the eighth century. Indeed the record at that date is a record not of building but of destruction. For Al Makrtzi, speaking of the year 770 A.D., says, The church of Sitt Mariam anent that of Abu
'

Shanudah in Masr was pulled down 2 The destruction was perhaps only partial at any rate the church was rebuilt almost as soon as it had fallen, together with the other churches which had been thrown down, and in its present form doubtless goes back to about the year 800 A. D.
.'
;

An

illustration is given in vol. Malan's History of the Copts,

ii.

p. 80.

Vol.

I.

To face p. 155.

ROMAN FORTRESS
ROMAN WORK ROMAN DRAIN CHURCHES
ARAB WORK

OF

BABYLON

(KASR-ASH-SHAMMAH)

CHAPTER

IV.

zg'El*

The Ancient Roman Fortress of Babylon,

NOW CALLED

Kasr-ash-Shamm ah
The Roman
The Church of Abu Sargah. The Chtirch of Fortress. Al'Adra, called Al Mu'allakah. The Church of Kadisah Burbdrah. The Churches of Al'Adra and Mdri Girgis.

IKE
its

most other antiquities of Old Cairo, Roman remains have been little noticed, and no plan of them has been
fine

published. Yet they are extremely interestThere is plenty in Egypt to remind one of the ing. but the traces of Roman period of Greek rule are rare and not striking. One scarcely conquest realises how firmly the power of Rome was planted on the Nile. But the fortress of Babylon with its massive walls and colossal bastions is a type of the solid strength by which Rome won and kept
:

her empire.

cause of has a far archaeology, wider interest for it encloses no less than six churches of the Copts, some of which were certainly standing when the wave of Arab invasion dashed
its

And beyond
:

value

in the

Roman

this ancient

castle

idly against their defences. for fate of nations centred

:

In this fortress, too, the it was here that by their

treacherous surrender the Jacobites sealed at once

156

Ancient Coptic Churches.

[CH. iv.

the triumph of Al Islam and their own doom of perpetual subjection, well content to purchase at the
price of their country's freedom a final victory over it was here their religious adversaries the Melkites
:

that the

that the Crescent rose

Greek empire over Egypt fell above the Cross.

with

and here

The

wall, as usual

Roman

walls, consists of
five

alternate layers of brick

and stone,

courses

of stone alternating with three courses of brick, a very common arrangement. The height of a
brick

and that of a stone two together as 4 ft., layer 3 one may easily calculate heights without measurement. The mortar is made of sand, lime, and it is curious to notice pebbles and charcoal that the Arabs of Old Cairo to this day mix their mortar with charcoal in the same manner. The circuit at present is far from complete, and every year sees some fresh defacement or destruction. Roughly one may say the fortress was quadlayer
ft.

is

nearly I taking the

ft.,

but the northern wall has now almost Off the north-east corner a entirely disappeared. block of masonry stands solitary among the rubbish mounds, representing possibly a small detached fort. The western wall has been severely dealt with the
rilateral
:

few years for the first hundred yards it has been razed almost level with the ground, and the point where it ceases is now concealed behind the
last
:

new western

wall of the cemetery. At this point traces of a corner bastion were visible quite recently showing clearly the junction of the original western

with the northern wall.

This

latter ran across the

ground newly enclosed for the cemetery towards the north-east but even the foundations now lie
:

CH. iv.]

The Roman

Fortress.

157

hidden below the earth. The level of the soil all round the fortress has risen, as I have calculated, at the rate of more than a foot a century since

Roman

times.

Proceeding southward the wall throws out a sharp shoulder at the dip of the road this shoulder was pierced with windows and formed an angular bastion. Thence the wall runs at a slightly changed angle for
:

150 yards to the Greek convent. Halfway comes the Coptic entrance of Kasr-ash-Shamm'ah a door so low that one has to descend into a kind of pit to
reach
it.

The

entrance has been cut in early Chris-

masonry, which A new door has just been made through the wall a little further on as an entrance to the premises of the Greek convent, the one ancient Melkite church now remaining. Below the Greek convent the wall disappears under plaster and whitewash and bends inward by a sharp curve for about 10 ft. after a gap of about 90 ft. crossed by an Arab wall, one finds again the Roman wall bent outwards in a correspondThese ing curve, and thence continuing straight. two curves were puzzling at first, but by good fortune I found the key to their meaning. A view obtained one day from the roof of Al Mu'allakah revealed a mass of masonry, apparently Roman, lying just behind and adjoining one of the curves and subsequent research on the spot discovered the remains of a large circular tower of Roman work, to which the wall formed a tangent. Only half the tower but remained, showing a sort of vertical section there was enough to indicate the plan, which consisted of two concentric circles with the space between
tian times through the solid here is 8 ft. in thickness.
: :
;

Roman

158

Ancient Coptic Churches.

[CH. iv.

them divided
walls.

The approach

into eight equal segments by radiating to the eight chambers was

from the central chambers inside the inner circle, but there were no remains of any staircase. On the ground floor in the very centre of the tower I found the Roman sewer, which is still visible without the fortress, and runs nearly all round its eastern side.

Thinking over the matter, I easily conjectured that the corresponding whitewashed curve in the Greek convent wall must belong to a corresponding tower, and that in fact the Greek convent was built on the top of the old tower. This at once accounted for its unusual elevation, and lent colour to its claims
to very great antiquity. The first visit set all doubts at rest. Though Arab buildings are clustered thickly round and rise on nearly every side to a great height
;

and though repairs and additions,. plaster and whitewash, have disguised the original building in almost a magical manner yet having the clue beforehand one could trace all the details of the plan clearly enough, and prove the existence almost in its com;

pleteness of a splendid Roman building, unique in construction, though unnoticed by the travellers that

have passed inside

it

for generations.
1

The modern entrance is on the third aperture of a Roman window has been

story

The

enlarged, and a flight of stone steps built up to it from outside the tower against the fortress wall which forms a tangent to the tower. Consequently it was from this third

new The

Revisiting the scene in January, 1884, I found a vast pile of buildings in course of construction actually against the tower.
old staircase
is

gone, and the old exterior wall

is

now

finally

and hopelessly concealed.

The

text

is

already bygone history.

CH. iv.]

The Roman

Fortress.

159

story that the process of discovery began. Travellers who have visited the Greek convent will remember

they entered a broad short passage leading into an irregular room, the roof of which is partly upheld by some ancient little inspection will show that there columns. are really eight columns, though some are nearly
that after the
first

staircase,

buried in

rests a circular

on these eight columns architrave to support the make a ring inside a ceiling, and that the columns circular chamber, the original central chamber of the

Arab

walls

that

wooden

tower.

This much being made clear, one may follow round the chamber wall and find it pierced with eight doorways at equal intervals, each doorway leading one of the segments of the into another chamber, space between the two concentric circles. An eightspoked cart-wheel with a disproportionately large axletree gives one a very fair idea of the plan. The axletree will then represent the central chamber, the spokes the radiating walls, and the spaces between
the spokes the chambers round the central chamber. In the middle of this central room is a so-called well
;

but the Arabs say the water

never used, being The shaft of the well pierces down the very brackish. centre of the tower, and I have little doubt that it was never meant for a well at all, but as a sink for sewage it is of Arab work, but falls directly into the Roman sewer below, and may be a replacement of a similar Roman shaft. Of the surrounding chambers one is a chapel which the priests say is older even than the convent a sink-pipe may be noticed in one corner of
is
: ;

Another is a sort of hermit's cell, with a rude bed, and some good pictures one is filled with lumber and the rest are foul with ages of filth and
the stone floor.
: :

160
darkness.

Ancient Coptic Churches.

;

[CH. iv.

All originally had two windows but except in the chapel, the hermit's cell, and the entranceway, the windows have been blocked in such a manner
that,

although outside they are flush with the wall,

and under plaster and whitewash the openings are invisible, yet inside, from the greater thickness of
the

Roman

wall,

the

round-arched headings are

clearly shown, and the difference between the ancient and the modern work is obvious. I have said that there are eight similar chambers round the central one this is not quite accurate. For one of the segments, the southernmost, is
;

occupied by the old Roman staircase. The visitor entering by the Arab staircase crosses the hall of here is an old carved pillars into a short passage
;

folding-door, and just beyond it steps mounting up These steps leading upwards are to the convent. of the old Roman staircase and by opening part
;

the folding-doors one finds the same staircase descending downwards for two stories, with this differ-

below all is in pitch darkness it is a place of mystery and horror, said to be peopled by devils, and is unknown and unvisited happily even by the
ence, that
;

whitewasher.

With some
staircase

difficulty

persuaded the priests of

with tapers.

the convent to light

to

me down

The
;

be a beautiful piece of work proved it is a steep slanting shaft, walled and wagon-vaulted with large courses of finely-worked ashlar, and turning about a rectangular pier by long and short flights After four flights, completing one turn alternately. round the pier, one faces a door loft, high, with flat lintel and void It leads into relieving arch. the central chamber of the first floor, but the original

CH. iv.]

The Roman

Fortress.

161

design has been quite altered and disguised by Arab work. Inside the inner Roman circle a third circular
wall has been built, corresponding to the ring of columns on the story above. Embedded in it may

be seen two of the eight columns it was designed to replace and these are joined by a wooden
still
;

exactly like that above. Possibly the six columns are completely immured but remaining no trace of them remains, though there is still visible, flush with the Arab wall, part of a Roman
architrave
;

doorway, with
dentels.

lintel

of freestone ornamented with

The
into

interior of this

Arab

circle is piled

so thick with dust and rubbish in two of the four

divided, that the level varies 7 or 8 ft. in places, and gives at first the The well-shaft in the impression of two stories.
it

chambers

which

is

ce'ntre is clearly, as it stands,

too, there are walls

circle to the inner

Roman. Outside, of Arab work joining the Arab

not
wall
;

Roman

one passes from

room

to

room by a doorway
all

just large

a man's body. No doubt trived for monastic uses.

are also divided

enough for these cells were conthe

The compartments between

by Arab

Roman

circles

walls, lightened generally

;

by high pointed arches, but forming together a ring so that altogether round the well-shaft are ranged
in four concentric circles

walls.

two Arab and two Roman pillars have each a cross in a circular moulding cut in relief just under the abacus, between the foliage of the Corinthian-like capital and the crosses were clearly part of the original It is possible, though carving, not an interpolation. that the entire capitals may have been unlikely, changed otherwise the conclusion would be that

The two

VOL.

I.

62

Ancient Coptic Churches.

one

[CH. iv.

the fortress dates from Christian times.

is

But there

nothing else to detain

one

is

glad to escape

from the thick black dust, spiders, centipedes, and other noisome creatures which dwell in this eternal darkness. Such an experience recalls with vivid meaning the words of Vergil, ire per umbras, per loca senta situ noctemque profundam,' and one
'

Leaving, then, this story, one continues downwards by the staircase, and after one more complete turn round the pier one reaches the end a cul-de-sac. There is, however, a blocked
is

such experience

enough.

doorway on the north side, which led into the central chamber on the ground floor beyond this doorway
;

the staircase issues in a level vaulted recess 7

ft.

It is paved deep, probably meant for sentinels. with heavy slabs, some of which have been torn up, no doubt in search for hidden treasure but the
;

natural earth appears beneath. Returning upwards I noticed that at every landing on the outward or south side of the staircase is

a narrow blocked window.

The passage

is

ft.

high, built of nine courses of stone, each i6in. in depth the vaulting consists of seven courses parallel
;

to the line of descent of the passage, not running at The passage is 4 ft. 2 in. in right angles across it.

width; the pier 7 ft. long, 3ft. loin, broad; twentytwo steps lead from the ground to the first floor, and
the

same number from

first

to second.

The

steps

average as nearly as possible 8 in. in height. Directly one reaches the light again one is amused at the look of relief on the priests' faces, and vexed The to find nothing but whitewashed surfaces. further ascent towards the Greek convent shows the same kind of masonry as far as one can judge but
;

CH. iv.]
it is

The Roman Fortress.

163

is

not easy to pronounce. The best outside view from a position between the two towers, which can

only be obtained by passing through the court of a house but the goodwife may be moved by politeness and piastres. On this side the Roman work ends suddenly in a level line, which may have been
;

the original top of the tower, though

it

is

up much higher by Arab work. Above floor, which is marked by a brick-course,

continued the second

five other

brick-courses stand clear, with stone-courses above

and below, giving a height of 23ft. This would make the original height of the whole tower roughly about 55 ft. It may here perhaps be mentioned that the Greek church of St. George, now perched like an eagle's nest on the very top of the tower, not only offers a splendid bird's-eye view of old Cairo, but is in itself a most ancient and curious

The folding doors of the church contain small panels beautifully carved in subjects, eight but unfortunately smeared thick with layers of paint
structure.
;

they resemble, or at least show the purpose of, the ancient panels in Abu Sargah, which doubtless were

The similarly enclosed in the framing of a door. church is hung with ostrich eggs and lamps of silver,
and on the walls are some magnificent examples of both Damascus and Rhodian tilework, alone well worth a visit. The church is further interesting as
being the only sacred building within these ancient walls which the Melkites have succeeded in retaining.

For though

called

'

the

Greek

convent,'

it

belongs not of course to any foreign community, but to the orthodox patriarch of Alexandria. The

church was plundered by a time of the war in 1882.

mob
2

of Muslims at the

164

Ancient Coptic Churches.

[CH. iv.

the same point of view one sees a curious arrangement by which a small but complete semi-

From

has been, as it were, scooped away from the outside wall the whole height of the staircase. This semicircle has a diameter of 17 ft, and is
circle

designed to relieve the otherwise excessive thickness of the wall, and to facilitate the admission
of light through the narrow windows of the staircase.
I

have given the foregoing

details generally in

the order of their discovery. The chief problem remained to find the original entrance to the
tower.

The
floor,

staircase, after leading

down

to

the
;

ground it seemed impossible that the Romans entered by a staircase from outside, landing on the second floor as visitors enter at present, yet on the ground I had

was blocked between the two

circles

any sign of a doorway. The next move was to call on the chief priest, whom I found in a little room at an immense height, even above the convent. Over coffee I drew him to talk about the lower parts of the building, mentioned my visit to the lower regions, and said there were some houses outside, adjoining the tower, which I
failed to find

should very much like to explore. He told me were ruined, and I could go where I liked, but they must take a guide. Gladly accepting, I went down, and after stumbling over broken doors and fallen stones wound through a maze of dark passages
hovels, and at last stood before the east side of the tower, and the mystery was ended. Close together only 8 ft. apart were two

among tumbledown

doorways 4 ft. 6 in. in width. These both led into the same room or division between two
similar

CH. iv.]

The Roman
:

Fortress.

165

radiating walls one of these walls is pierced with a door, and the adjoining compartment has three ad-

two for entrance from without, and one leading inwards into the central chamber. This latter was quite blocked, but the design is now clear. Of the eight divisions on the ground floor one is occupied by the staircase two eastward of this are open, each by two doorways the other five divisions, as well as the central chamber, are blocked up in darkness, and apparently have been so for generations. It is not easy to see the need of the four original doorways but they have their convenience now for the herd of swine, which are the sole tenants of the vacant chambers. The walls of these chambers are of ashlar, but end upwards in brickwork, sixteen courses deep the brickwork is divided from the stone by timber beams, which show not the slightest sign of age or decay, despite the weight that has been bearing upon them for full fifteen centuries. From the topmost course of this brickwork springs the wagon-vaulting of the roof, which likewise is of
ditional doors
:
;

very fine brickwork. The courses in the vaulting run at a considerable angle to the line of the wall. The four outer doorways are round-headed but the inner doorway or passage between the two chambers has an arch of horseshoe form. All the
;

arches are

made

of brickwork.

Between the two towers there stood, no doubt, no vestige originally a gateway and a curtain wall curtain wall must have of either remains, but the The crossed just behind the modern Arab wall. where it joined the northern tower is marked place
:

by a

narrow pile of native work, doorless, windowless, and apparently purposeless, unless it was
lofty

66

Ancient Coptic Churches.

to hide the
its

[CH. iv.

meant merely
wall after

jagged end of the curtain

destruction.

change of direction the fortress wall proceeds from the broken tower southwards for about 100 yards., then turns at an obtuse angle to form the southern side of the quadrilateral. There it loops outward into three large straightsided round-headed bastions, two of which are tolerslight

With a

The first is much damaged, ably well preserved. but contains inside a small chamber, with a most
beautiful roof of pyramidal brick-vaulting and the curtain-wall between the first and the second bastion
;

has had the entire facing stripped off for a height of 8 ft, and in some parts is hollowed to a depth of 3 ft, making a sort of cavern where a whole herd of goats find shelter from the heat. The second
is split with huge cracks, and shows some Arab patchwork then comes the well-known gateway of solid ashlar, with a fine triangular pediment

bastion

This pediment is ornamented with and quite classical in character under one dentels, corner may still be seen the aetos, a small figure of an eagle sculptured in relief. Above the pediment a tablet seems to have been torn away the relieving arch shows clearly below it, and still lower may be seen the top of the old gateway arch, now only It just projecting above the surface of the ground. is over this gateway, swung as it were between two bastions, with its southern wall resting on the Roman
still

remaining.

curtain-wall, that the ancient church of

built,

Al Adra

is
'

hence called Al Muallakah, or The Hanging Church. Its side-chapels project into and occupy the upper story of the third bastion, which is the most perfect of all the lower story is filled with tombs of
;

CH. iv.]

The Roman Fortress.

167

Each floor of the bastion shows Coptic dignitaries. seven windows, blocked up in the usual manner. little farther on the Roman wall suddenly dis-

appears after turning a corner, and merges in Arab work. large rectangular palm-garden, bounded on three sides by Arab walls, here lies close against

the fortress.

It

was almost
it.

certain that the

Roman

wall formed the fourth side of the garden, but

prove door through the lofty wall into the garden, at which I knocked in vain many days. Sometimes voices would answer, but only to say that the key was lost, or that the master had taken it away with him mere fictions to hide refusal. At last one burning day I ran as I passed the door was standing ajar. up
;

means easy

to

by no There was a heavy wooden

and planted myself

in the doorway, hastily changing tarbush for an English hat, lest I should be my taken for an official. An infant seeing me shrieked,

Oh, mother, quick here's a Frank quick !' and the mother came forth from the palms to guard the child, drawing her veil over her mouth. I said, I am very thirsty, will you be so kind as to give me a drink of
' !
! '

water,
'

lady

?'

Be so
Yes
;

kind, did
to so

you say
civility.

?'

She seemed unac-

customed
'

much

you be so kind ? The sun is fiery and the world is hot to-day, and I have come a long journey and am thirsty. Our Lord lengthen your life.' Good I will go and ask my husband.' The husband it seems was asleep, but soon came and I called invited me in. my friend, and we entered and went to the well, which lies in the middle of the garden, and sends forth under the palms a clear
will
'
;

cold stream of beautiful water.

68

Ancient Coptic Churches.

refreshed.

[CH. iv.

There we drank and were

'

Then

said

to the gardener, This is such a beautiful garden, that Paradise itself cannot be fairer may we eat
;

as well as drink here

without.'

He

readily

we have our noonday meal agreed, and we lunched under

the welcome shade of the palm-trees. Afterwards, as we were smoking with our host, I professed astonish-

ment and admiration at the unusual size of the garden. He was flattered, and said there was none like it.
'

What do you

suppose

is

the

'

length

?
'

asked.

Not more Quite seventy or eighty yards/ he said. than that ? why, I am sure it is at least one hundred.
'

Will
well;
I

you

let

we

will

me measure?' 'Certainly.' measure that wall over there'

'Very which

had from the first moment identified as the Roman I was in search of. So we measured and it to be more than one hundred proved yards in length discovered traces of another bastion and
wall
;
;

departed well content with the success of our little Something of the kind was rendered stratagem.
necessary by the
instruments
inveterate suspicion which the natives entertain of strangers coming with strange

uncanny machines which devour'

'

their

And my court uniform had houses, as they put it. rise to the rumour that I was an official sent given
by the divan

At

the

or government. far end of the palm-garden

projects a

bastion, the ruined walls of which have been built up with Arab brickwork and crowned with a circlet

of pots, like those at Mari Mina. This bastion, however, is better viewed from inside the dair, and is reached by a visit to the Jewish synagogue, behind which it stands. The interior is filled with
fallen bricks

and

stones, but

it

is

possible to get

CH.

iv.]

The Roman

Fortress.

169

measurements. The greatest length is 33ft. 6 in., width 25ft.; there are only five windows to each In the floor, not seven as in the southern bastion. first and second story the windows are 4 ft. 6 in.
wide, in the third 2

the height of the middle floor windows is ioft, and those above 5ft.; the lower or original ground floor windows are now too deeply buried for vertical measurement. The brickft.

3 in.

courses are in

all

cases bent round the head of the

It

windows forming a circular arch. This Jewish synagogue is worth a

visit.

was

originally a Coptic church dedicated to St. Michael, and was sold to the Jews by his namesake Michael, fifty-sixth patriarch, towards the end of the ninth
1

century
ites

ash-Shamm'ah was the

Eutychius says that St. Michael in Kasrlast church held by the Melk-

about the year 725 A. D., when all other churches throughout the land of Egypt had passed into the hands of the Jacobites. How long it remained with the Melkites is uncertain but the violent antipathy of the two factions no doubt gave a cause of quarrel and conquest to the Jacobites, long before the time when, according to Makrizi, it was made over to the
;

Hebrews.

The synagogue is about 65ft. long and 35ft. broad, and shows in miniature a Coptic basilica in its simplest and perhaps its earliest form. If the eastern end has suffered some alteration, the nave, side-aisles, and
returned aisle with triforium above, are unchanged from the old design, though whitewash has long since defaced the splendid colours once blazoned on the
walls.

In point of detail there

1

is

not

much
p. 85.

of interest

Al Makrizi, Malan's Trans,

70

Ancient Coptic Churches.

[CH. iv.

remaining, except the fine stucco work about the arch of triumph, the tank or well behind the apse, and the carved doors at the end of the south aisle

upon which one

may

notice gazelles,

and that other

ancient Christian symbol, a pair of birds with retorted drooping heads, and between them a bunch of grapes a symbol one may see graven with equal
fidelity in

Sophia at Constantinople, the church of St. Eleutherios at Athens, the cathedral of St. Nicholas at Bari in Italy, and on
the

mosque of

St.

the minster font at Winchester.

tempted to linger among the acacia and pomegranate trees in the synagogue garden but there is little more of the Roman wall to be seen here, and to see the rest one must return outside the dair and work round beyond the palm garden, noticing on the way and following the Roman sewer The sewer, which is the same as that skirts it 1 that passing under the round towers, disappears just before another bastion, the last on the long eastern Between this and the synagogue bastion are wall. so that there remains of a third clearly visible were four altogether on the eastern side. Further
is
; . ;

One

research

is

again

baffled

by a

lofty

Arab

wall

starting from the last bastion and enclosing another garden but following it round, one discovers on the northern side a piece of Roman wall, which a little examination shows to have been the back wall of This is the only trace remaining of the a bastion.
;

This sewer is about 4 ft. deep and 18 in. wide; it is lined with cement and roofed with slabs of limestone. The fact that
it

skirts the palm gardens shows that the space they now cover was once occupied by Roman buildings.

CH. iv.]

The Roman

Fortress.

171

northern wall of the fortress, but is invaluable as giving the direction of the line which, if produced across the Greek cemetery, exactly strikes the point

from which we
lateral.

started, and completes the quadriIn the middle of this back wall is the

garden door, which occupies the original doorway of the ground floor of the bastion for the ground floor chamber in every bastion was roofed with a vaulting of heavy masonry, and entered by an arched doorway from within the fortress. In this garden may be had a fine view of the domes of the smaller church of Al Adra remains there also
;

prove the fact that the bastion stood exactly at the north-east corner of the fortress, and that the
wall which crossed the garden formed a right angle before it struck the nearest eastern bastion and

resumed

its

original direction.

On the north side we have two up. rounded bastions at the corners, and there were no doubt at least two others between on the western side one angular bastion and two huge round towers on the south side three rounded bastions, and on the east four. The walls were 8 ft. thick at the to 5 ft. at the distance of about 1 5 ft. base, changing from the ground, the offset being of course inwards. Of the foundation of this fortress there is no record remaining, and its date is very difficult to
;

To sum

the date of a building can be fixed by the style of the work but the law does not hold in the colonies, where the accidents of place

determine.

In

Rome

and material confounded

overruled canons of
taste.

all

order of succession and

It is clear,

however, that

a town called Babylon existed long before the Roman There are various legends occupation of Egypt.

72

Ancient Coptic Churches.

[CH. iv.

Strabo 1 says some revolted Babylonians obtained a settlement there from the kings The version of Diodorus Siculus 2 tallies of Egypt.
of
its origin.

he writes that some captives brought with this from Babylon by Sesostris established themselves in a fortified castle called after their mother city, whence they made raids on the country round, but were 3 relates finally pacified and pardoned. Josephus
:

that Babylon
i.e.

was
B.C.

built
:

when Cambyses conquered

4
,

525 Egypt, the founder was built a temple to the sun on the spot where now The main fact, then, stands the church of Tadrus. of the existence of an early Babylonian fortress, and I think it must needs no further question have been this fortress, or at least the site of it, which the Romans occupied at the time of Strabo's
:

while, according to Eutychius a Persian king called Athus, who

visit to

Egypt.

Murray thinks
is

that the fort

men-

tioned by Strabo

Kasr-ash-Shamm'ah, but needlessly perplexes the matter with a misquotation, which occurs I believe in every writer who has touched the subject since La Martiniere. Strabo does not say that the position was fortified his words are, typovpiov epv[j.v6v, d-rroa-TavTcov by nature It is true that kpv^vo^ is someBa(3v\(ovia)i> rivSiv, &c. times used to signify natural strength but primarily and usually it denotes artificial strength. So that in
the
'

'

spite of the low-lying situation of

Kasr-ash-Shamm'ah, no reason why Strabo, had he seen it, should not have described it as <ppovpi.ov tpvfjLvov. The theory
there
is
1

Strabo, Geog. bk. xvii. chap.

i.

35.

2
3
4

Diod.

Sic. Hist. lib.

i.

chap.

Ivi. 3.

Josephus, Ant. Jud. 2. 5. Eutych. ap. Migne, Patrologiae Cursus, vol

in.

p.

967.

CH. iv.]

The Roman Fortress.

may
'

173
'

that the rubbish

castle

mounds now gathered round the

its

once elevated base is refuted a survey of the locality, which reveals no striking by difference of level besides, to imagine any such elevated plateau on the spot is to give the Nile-bed an impossible depression. The fortress is so far sunken now, that however much the bed of the Nile may have risen, the level of the two cannot originally have been very different. Strabo goes on to say that this (]>povpioi> was at the moment he saw it (ywH) the camp of one of the three legions guarding Egypt and he adds, there is a ridge from the camp (orparoTre^oi/) to the Nile along which water is worked by one hundred and brought by machinery fifty prisoners,' i.e. probably by an arrangement of water-wheels, such as may be seen at the mediaeval
conceal
:

'

aqueduct of old Cairo.

Now
existed
'

it is

perfectly certain that

between Kasr-ash-

ridge exists or ever while 200 yards to the south, between the castle and the church of Tadrus, there is both a place
;

Shamm'ah and the Nile no

by nature,' if such be wanted, and a ridge Nilewards. large island of rock detached running from the Mukattam range stands with steep sides, and near the Dair Bablun throws out a spur, which
fortified

is
I

continued towards the river by a ridge of hill. have no doubt that this is the spot where the Babylonians built the fortress, and where the camp

was seen by Strabo. The conjunction of the words in the Greek shows clearly that in the writer's mind there was a logical connexion between the revolt and the castle he could scarcely have used such language had he been speaking of a revolt made some centuries ago by Babylonians, and a castle
:

174

Ancient Coptic Churches,

:

[CH. iv.

just built by the Romans. Further, there is no other ridge in the neighbourhood and had the water gone

would have had to come down to reach Kasr-ash-Shamm'ah. Moreover, the again Romans in Kasr-ash-Shamm'ah could easily have obtained water by digging wells and I find in the Arab historian Murtadi that there was actually a Nilometer built by the Romans inside their fortress. On the other hand, the Babylonians, if they were on the rocky ground, where I imagine their stronghold and the Roman camp in Strabo's time to have been, could not have pierced the rock, but would have been forced to convey water by some kind of Another point worth notice is Strabo's aqueduct. statement that from Babylon the Pyramids are

up and along

this, it

clearly visible in the distance.

What

is

the fact

now

From the hill-top the Pyramids are easily and the view of the country on all sides is perhaps unrivalled for splendour and interest in the world but from the low ground by Kasr-ash?

seen,

Shamm'ah

ground

still

lower in Strabo's time

the

Pyramids are quite invisible. For these reasons, then, I think the Kasr-ash-Shamm'ah cannot possibly

have existed

in Strabo's time.

Moreover, the evidence of dates alone is almost decisive. Egypt was made a Roman province in

and Strabo's journey up to the the year 30 B.C. First Cataract was made in company with his friend
:

/Elius Gallus, the prefect in the year 25-24 B.C. It does not seem probable that a fortress of such size,
strength, complexity,

and admirable

finish

could have
:

been designed and completed

and, further, existed, I think

in so short

an interval

had so
it

striking and beautiful a work impossible that Strabo could have

CH. iv.]

The Roman
it

Fortress.

75

passed
notice.

over with so vague, obscure, and scanty a

It was only since writing the foregoing that I had the opportunity of referring to Pococke. There I find that he holds the same opinion of the position

of the ancient Babylon, placing it on the island of rock which he calls the Gebel Jehusi. He gives, l moreover, a plan of the Roman fortress and of the
,

and a sketch of the southern wall with the gateway. No doubt in his time, c. 1735, much of the fortress was standing that is now quite gone and it is extremely disappointing that he should not have taken more pains to be accurate.
:

two round towers

He

represents the walls as forming a neat right-

angled parallelogram about 1 600 ft. long and 300 ft. The wall-line cuts through the centre of the broad. towers instead of making a tangent the towers are 1 80 instead of 60 ft. apart, and another pair of towers is imagined with the same line for symmetry's I am quite sure from sake. my own examination
:

40 ft. high, and the other much higher, having a church above it so that the now ruined tower was in good preBut he tells us servation when Pococke saw it. that even then the people were carrying away the Roman stone for building. On the east side he gives no less than twelve bastions, and carries the wall 350 ft. even beyond the fragment of Roman work marked in my plan as detached from the
:

that no second pair of towers can He adds that one tower was then

have

existed.

fortress.

It is possible,

was enlarged
1

in later

Roman

of course, that the fortress times northwards, and

vol.
i.

Description of the East,

p. 26. pi. ix.

176

Ancient Coptic Churches.

[CH. iv.

the wall carried along the dotted line for some distance in that case the position of the fragment
:

with reference to the north-east bastion

is

less

But Pococke unfortunately neither says puzzling. how much he saw of the wall nor whence he got his plan and the latter is so very erroneous in places where it can be challenged, that it is quite untrustworthy in others where it cannot. The plan he gives of a tower is fairly correct, except that he omits the staircase and inserts a door between the two windows
;

of every compartment.
:

In

this,

as in the plan of the

fortress, he assumes a symmetry which does not exist he makes a very pretty building, but He seems to have measured it is quite original. one wall and one tower which he calls a very and then either particular sort of building' to have drawn the rest from imagination, or at least He to have twisted his facts to fit his fancies.
'

designs his fortress after some ideal architype. The elevation which he gives of the principal gateway is no less faulty it shows the four bastions,
:

but they are represented as circular. The gate with pediment and relieving arch is indicated in such a

way

as to imply that the whole

1
.

was

visible

when

It is worth noting, however, that he gives a wall running parallel behind the south wall at a distance of about 35ft. inside; and though the interval is wrong, there doubtless

the sketch was taken

was some such

rear-wall,

on which the northern

Besides
Pococke's, one

wall of the Mu'allakah rests, as the southern rests

on the Roman gateway.

1 It is to be hoped that some day this gateway may be excavated indeed the whole fortress would richly repay exploration.

CH. iv.]

The Roman
plan
exists,

Fortress.

177

that given in Panckoucke's de 1'Egypte,' compiled by officers of Descriptions the French expedition, and published at Paris in A more incorrect and worthless plan never 1823. was made. It gives with great inaccuracy merely the boundary walls of the whole group of buildings

other
'

and these walls are flatly called Roman The surwas unable to distinguish between Arab and veyor Roman work even the outer wall of the palmgarden deceives him. In the whole circuit only three bastions those on the south side are figured; the round towers are quite ignored. Pococke's plan is far better at least he knew what he was looking for, and he does not confound styles and epochs of building which a child might distinguish.
!

easier to put aside a fortress than to fix the right.

It
is

wrong date

for

the

But there are plau-

reasons for assigning it to an early epoch. The fact that on the high rocky ground the supply of water might be at any moment cut off by a
sible

besieging enemy, was enough in itself to determine the Romans to choose a lower site where water
six foot

could be had for digging though the remains of a sewer 1 near Dair Mikhail show that the
:

town, which sprang up outside the fortress walls, extended southward beyond the rocky ridge, and covered the site of the first encampment.

Roman

Moreover the ancient canal or Khalig, which now runs through Cairo and once reached to the Red
1

am

not aware that this sewer has been noticed before.

The

road

and the vaulting is broken through in several A steep fall in the ground at one side marks clearly the places. ancient course of the Nile for some distance, and the sewer ran under the Roman quay, as was usual.
runs over
it,

now

VOL.

I.

178
Sea,
is

Ancient Coptic Churches.

[CH. iv.

It joins

generally identified with the Amnis Trajanus. the Nile at Old Cairo; and the Roman
so built as to block the narrow neck of the

castle

is

Nile valley, and to dominate the entrance of the canal. It seems therefore reasonable to suppose

Trajan had the canal cut, he also erected that he wished to command at once the land and water passage between Upper and Lower Egypt and the trade route to Arabia. Here at Kasr-ashreally were the gates of the East Shamm'ah he could hold the gate of the Nile and the gate of the Red Sea. If this theory be right the date would be about A. D. 100. The alternative seems to assign the work to Probus 281 A. D., who
that
if

the fortress

certainly built
in

many
1
.

'

palaces Egypt' the main gateway is late in style, and true also that the cross-carved capitals on the pillars in the round

temples, bridges, porticoes and It is true the pediment of

tower cannot be much earlier than the third century. But it is not certain that they belong to the original building, the general features of which suit better the time of Trajan, even were it likely that the Romans should have deferred for three centuries the
building of a powerful fortress in so vital a position. The names of the place are legion. Although there probably was an early Egyptian town called
Cairo, Gibbon is wrong in speaking of the fortress as a part of 'Memphis or Misrah' 2
at
.

Kerkau

Old

theory of the size of Memphis can bring the walls down near Masr, which is ten miles as the

No

crow

flies
is

from the

fallen colossus of

Rameses.

Still

Masr

the oldest

name and
12.

the

commonest
2

to-day.

Gibbon, chap.

Chap. 51.

CH. iv.]

The Roman

Fortress.

79

is no doubt that was Babylon. Both in the prevailing Notitia Provinciarum and the Itinerarium Antonini

In

Roman

times, however, there

title

the

Babylonia' among the prelates of Ephesus is recorded a bishop of at the Council

the station
is

called

'

1 and this name, which has lingered on side Babylon side with its elder, has still a local habitation at by Dair Bablun, two furlongs south of the fortress.
:

'Amr hurled

Egypt 638 A. D. and his engines in vain troops until after a against the solid walls of Babylon fruitless siege of seven months the Jacobite Copts within the fortress parleyed with 'Amr, deserted the walls, and joined with the invader in wreaking their vengeance on the Melkite Greeks, their co-defenders. On the spot where Amr pitched his leather tent (fustat) a mosque was built, and the Arab town The mosque, one of called after the tent Fustat. the most interesting monuments of Egypt, is still
his
:

In the

Mohammedan

invasion of

called

the
as

lasted
built,

mosque of 'Amr but though Fustat some centuries, when the new Cairo was
;

the town

fell

wasted by

fire

and decay,

Arab name sank into oblivion and the old name resumed its place, Masr the ancient as opposed to Masr the victorious. The disdain with which the Arabs looked down from the splendid citadel and towers of Cairo on the forlorn ruins of Masr is expressed in a current Arabic proverb, They made mention of Masr to Kahirah, and Bab al Luk rose with her rubbish.' Bab al Ltik or The Gate of Folly' a contemptuous play on the word Babylon
the
'

'

La

Martiniere, Dictionnaire

G^ographique
2

et

Critique,

s.v.

Babylon.

180
is

Ancient Coptic Chiwches.

[CH. iv.

curious as showing that the name in its wider is not quite lost among the natives of to-day. 1 According to Pococke the Arabs called the fortress

sense

Kasr Kieman, which he explains to mean Archer's Castle,' though I cannot find the word in Arabic dictionaries and never heard it so applied. The name Kasr-ash-Shamm'ah however was given by the conquerors, and means Castle of the Candle or Beacon Castle.' Murtadi 2 tells a curious legend
' ' ' '

of a certain mirror

made

of

all

sorts of minerals

which stood on a high turret of brass at old Cairo in the days of Sesostris. It showed the states of all in Egypt, and reflected all passing events. regions The beacon however is rather less mythical several authors mention a irvpeiov, and the Arab Yakuti,
;

quoted by Golius, speaks of a Kubbat-ad-Dukhan, 3 i.e. Dome or Temple of Smoke which is said to have been a relic of the old Babylonian fire-worship. Possibly even in Roman times a beacon-fire \vas for there are lighted on one of the round towers some very puzzling flues in the ruined tower which may have reference to some purpose of the kind, but the walls about them are so broken that it is not
:
:

However that may easy to guess their meaning. it is neither the name Dair-an-Nasarah' (Convent be,
'

of the Nazarenes) nor Dair Mari Girgis' (Convent of Saint George), but rather Kasr-ash-Shamm'ah
'

that remains in familiar use to-day

and Muslims
1

alike

among Copts though they seem to have no

kiman

Vol.

i.

p.

means
2
:;

hills

no doubt the word should be 23 or mounds.

:

Egyptian History, p. 26. See D'Anville, Mdmoires sur 1'Egypte,

p. 112.

CH. iv.]

77ie
tell

Roman
1
.

Fortress.
'

181

tradition to

why

the fortress was styled

The

Castle of the Candle'

Sargah, or St. Sergius, is the only church to which tourists in search of shows are annually haled
their exceedingly ignorant dragomans thanks for this distinction rather the legend

Abu

by

and it which

points to the crypt as the resting-place of the Holy Family on their arrival at Masr, than any artistic or

antiquarian
2

attraction

supposed
to

to

reside
is

in

the

building

Yet
little

its

inherent interest
that of

very great,

though possibly second

Al Mu'allakah.

There

is

building

dates

reason to doubt that the present unaltered in its main features

fittings

though of course changed from at

and

details

have been

least the eighth century, and this date accords with the tradition as related to me by

the priest of Al Mu'allakah, though sometimes

1

it

is

Pococke mentions.in a note day Casrkeshemeh (sic), which

' '

that the fortress

is

was

called in his
;

doubtless Kasr-ash-Shamm'ah

vol.
2

i.

p.

25

n.

The

sort of impression

produced by the church and

its

sur-

roundings on the ordinary story books about Egypt.

traveller is painfully illustrated in

most

George Fleming puts

into the

Even a careful and just observer like mouth of her characters so falsely

coloured a description of the scene, that one hesitates whether to term it rather shameful or ridiculous. The dull grey dust of the rubbish mounds is called 'desert sand, looking like a sea of gold':
the crypt, a hole in the ground in which the Virgin took refuge on Nile Novel, her flight into Egypt': and so on ad nauseam. See
'

vol.

i.

pp. 163-4 (second edition,

London, 1877).

82

Ancient Coptic Churches.

[CH. iv.

The truth probably assigned to the sixth century. is that the crypt dates from the sixth century at the very latest, and is doubtless considerably earlier,
while the main fabric
old.
is

only about a thousand years

Abu Sargah
fortress
:

nearly in the centre of the Roman north and west its walls align a narrow
lies

street

eastward
:

ruined houses
It

touches ground encumbered with and on the south it is pressed close

it

and hidden by

later walls of ashlar

is

and domestic

of ordinary small brown buildings. Egyptian bricks, varied here and there with bond timbers of palm or tamarisk unmortised and unbuilt

connected, or short square pilasters with cap-like The north wall runs unevenly with projections.

an

offset

inwards some 20

ft.

from the north-\vest

a

corner, a buttress
deflection as

farther on, and then

in the plan.

marked
that

shown

It is certain
:

the doorways southern is still used, though the part of the narthex into which it led has been strangely altered, and now the passage doubles round a small block of

there were two western

of these

whence another door opens

:

buildings into a porch cut out of the south aisle, into the church. From

the passage a staircase (N) ascends to the women's but there can be little doubt that anciently galleries this corner of the narthex was occupied by the baptistery.

The

original central

doorway has been long

since blocked up, but the blocking is clearly traceable outside, and a recess (M) in the wall inside also plainly marks the position. Whether there was even

a north aisle door

:

is

very doubtful.

Outside there

are no signs of it inside the floor has been raised more than three feet above the nave-floor: and though

zw 5S5J
I

C H

APEL

PRESENT FLOOR 3-6

NARTHEX
N

TWO

STORIES: WITH
IT

FLAT ROOF OVER

Vol.

I.

To face

p. 182.

TORCH OF ABU SARGAH:(ST SERGIUS)-OLD CAIRO

CH. iv.]

The Roman
is

Fortress.

183

there

saved
I

in

a recess in the wall which might have been blocking a doorway, there is not evidence

enough

think,

to decide the question. however, that a comparison of the plan

with that of the White Monastery near Suhag in Upper Egypt, will settle the fact that the western
apsidal chamber in the one case as in the other was either a chapel or a baptistery, and the probabilities are very largely in favour of the former. In the plan

of the White Monastery a north aisle door is simply impossible to imagine, and there is definite evidence
for the altar in this part of the narthex. Similarly, it is almost indisputable that the apsidal chamber

anciently a chapel, and that the original entrance to it was southward from the central part of the narthex, and not westward from the street. It was doubtless this chapel into which
at

Abu Sargah was

the newly-baptised were taken to receive their

first

communion.

The

general shape of the church

its

nearly regular oblong, and

basilican.
It consists

or was, a structure is general

is,

of narthex, nave, north and south aisle, choir, and three altars eastward each in its own chapel of these the central and southern
:

chapels are apsidal, the northern is square-ended. On plan Abu Sargah much resembles a type

common among

the Syrian churches of the sixth and seventh centuries, such as that of Kalb Luzah,

but these Syrian churches Turmanin, or Al Barah differ from the Coptic in beingbuilt of hewn stone, with windows and wide arches, and above all in their aiming at an exterior effect of architectural splendour. The
1
:

have not adopted the Count de Vogue's orthographies.

184

Ancient Coptic Churches.

is

[CH.IV.

same plan
at

found
Lycia
:

in
:

some Anatolian churches,

in

as

Cassaba

in

also in the church of St. Irene

at Constantinople

early churches at Rome, S. Niccolo in Carcere, S. Pietro in Vincoli, Sta. Agnese without the walls, and others though

and

many

original arrangement has been obscured by later additions or alterations. Over the aisles and narthex runs a continuous
in

some cases the

gallery or triforium, which originally served as the On the north side place for women at the service.

stops short at the choir, forming a kind of transept, which however does not project beyond the north aisle on plan. On the south side of the church the
it

triforium

is

prolonged over the choir and over the

:

south side-chapel. The gallery is flat-roofed while the nave is covered with a pointed roof with framed
In the Coptic principals like that at Abu-'s-Sifain. roofs no metal is used, but the tenons are pinned

through by wooden bolts. Outside, the roof of Abu Sargah is plastered over with cement showing the
.the central part

Over king-posts projecting above the ridge-piece. of the choir and over the haikal the
roof changes to a wagon-vaulting it is flat over the north transept, and a lofty dome overshadows the north aisle-chapel. There is a second dome visible
:

from outside above the east end of the south triforium though whether a chapel directly over the south aisle-chapel ends the triforium, I cannot say.
;

The
none

churlish priest of
;

Abu Sargah vowed

there was

but he angrily refused to let me look, and neither soft words nor hard, neither fiat of patriarch nor glitter of money, could conquer his stubborn
resistance.

One may be sure however that a chapel of the kind once existed, even though now it has

.CH. iv.]

The Roman

Fortress.

185

been desecrated by domestic usage. For domestic purposes also the large bays or openings from the triforia into the nave have been blocked up with thin walls but on each side north and south the two remain visible, each divided by two small bays in each bay also three small latticed columns windows still give a little light to the triforia. The main building is lighted only by a window in the east and in the west gable, and by a single skylight in the nave roof, the result, of course, being obscurity. The whole south-western corner of the church has been sadly altered. The south part of the narthex has been cut out of the church, and an entrance porch besides has been thrust into the south aisle.
: :

original south but turns to the right, then winds back through another opening in the original south wall to the porch (which serves as Over the guest-room), and so reaches the nave.
aisle door, is

So the modern entrance-way, by the

blocked
in front,

modern entrance are domestic buildings occupied by the priest's family and communicating with the
triforia.

The large Epiphany tank lies boarded over in the narthex a smaller tank for ablutions and for
:

the
in

Maundy washing

of

feet, as at
is

Abu'-s-Sifain,

is

the women's section, which

lattice

divided from the

Between the women's section and men's section there is the unusual arrangement of a third division, a narrow
narthex by a lofty
screen.

space co-extensive in width with the nave, but only about 8 ft. broad from east to west it has four door;

ways

one into the south

aisle

and one into the bap-

tistery in the north aisle, besides those leading into Within this narrow space, the sections of the nave.

86

Ancient Coptic

Chtirches.

[OH. iv.

just beside the western of the four doorways facing south, stands the chair of the patriarch high broad seat of lattice-work on which he sits

and
the

now

holding the golden cross and benediction to the people as they pass before giving

upon days of
him.

visitation,

What

remains of the south

aisle is railed off

:

from

the nave and divided into two parts it projects further eastward than the nave, running into the choir instead of ending at the choir-screen, where the north aisle ends.
of the north aisle
is

Yet the general arrangement

very irregular.
Part of
it,

co-

extensive in length with the men's section of the nave, is undivided from it by any screen. West of this part comes a screened baptistery with a round
font

embedded

in

masonry: westward

still

a flight

of seven steps leads up to a raised landing before the chapel which occupied the north end of the narthex.
said to

Beneath
lie
is

this landing

and the chapel

floor are

the remains of

some ancient

patriarch,

no record of his name. The altar is from this chapel, which is now used as a mere gone lumber-room but the apse remains in the north wall, and where the plaster has not fallen, are traces of some very early and interesting paintings. The completest figure, which is that nearest the door,

though there

represents Christ standing with his right hand upraised in benediction and held half across the breast
:

the
in

left

hand

carries a scroll bearing an inscription

'

Behold the Lamb of which taketh away the sins of the world.' It is God, worth notice in passing that the Coptic term for world is the Greek /coo-^09. The figure wears a glory but no mitre an amice covering the head and
Coptic
letters signifying
'
'
;

CH. iv.]

The Roman
;

Fortress.

187

on the shoulders a fine cope embroidered with a diaper pattern and fastened by a triple-lobed morse alb, girdle, and perhaps sleeve. The portrait
falling
;

corresponds curiously in type of features with the earliest known likeness of Christ, that depicted on
the ceiling in the catacomb of Domitilla at Rome, the hair on the face assigned to the third century
1
:

beard rather end pointed. of the curve is more fully bearded, is vested in an early chasuble, is nimbed, and carries in each hand a Of the figures between which once filled the cross. apse, very faint tokens remain but enough is left to give the little room great interest, even if it were not the unique instance of a western apsidal chamber in the churches of Cairo. The twelve monolithic columns round the nave are all, with one exception, of white marble streaked
lip
is

and upper

unshorn, but slight

The

still

prominent figure at the other

with dusky lines, like common Italian cippolino, which is used for example on the outside of St. Mark's at Venice. The exceptional column (L) is of red Assuan granite, 22 in. in diameter, and seems a later addition replacing a former pillar of white marble. The original columns have what is techthey are about nically called diminution and entasis 1 6 in. in diameter; and their capitals are of a de;

based Corinthian order familiar in

the third and fourth centuries.

Roman work

of

taken from some Roman The bases on which they stand are also classical in
character,

They were doubtless temple or other building.

and stand on square pedestals of the same

marble.

On
1

each of these eleven ancient

pillars is

Roma

Sotteranea, vol.

ii.

p.

218.

88

Ancient Coptic Churches.

[CH. iv.

painted the life-size figure of a saint or apostle, now so begrimed and obscured that in the doubtful light
easily escape notice, and it requires close Near attention to make them out when discovered 1
all

may

the pulpit, but in the choir, stands a pair of small marble columns with early Saracen capitals and

bases formed by inverted Corinthian capitals. Each of these two small columns, and each of the eleven nave columns, is incised with a fine clear dedication

Coptic form in an oblong deProbably however the original number of pression. crosses was twelve, and they were confined to the
cross of the usual

nave columns, the others being later. The columns are joined by a continuous wooden architrave which rests on the abaci, with short flat
pieces of timber intervening to distribute the bearing. The whole of this architrave was originally painted

various colours, and traces of coloured arabesque The designs are still clearly visible on the soffit.
in

weight of the upper nave wall which rests on the architrave is relieved by arched openings of the pointed form common in Arab architecture.

The wooden pulpit, standing at the north-east corner of the nave, is mounted only by a moveable It is of rosewood inlaid with designs in ladder.
ebony
set with ivory edgings. Curiously enough there are no traces of an original stone ambon such

as doubtless existed.

The

pulpit

is

now used but

once a year
1

on Good Friday.
in the

is

ignorant of these

Murray, though noticing the frescoes and I never met a ;

I

western chamber,

traveller

of their existence.

pointed them out to Mr. Middleton,

who was aware who

mentions them

in his

paper in the Archaeologia.

CH. iv.]

The Roman Fortress.

189

stone.

Abu Sargah is paved with hard siliceous grey limeThe choir floor is two steps higher than the
floor: a

nave

ing to the solea, runs across the at the foot of the choir-screen,
lattice-work.

broad stone bench, probably answernave and north aisle which is of modern In a panel over the central choir door
'

there
'

is

written, or rather wrought, in square Cufic-

like letters of wood a short text,

i.e.

Ya Allah al
is

Khalas,'

God, Salvation.'

There

also a rude Coptic

inscription upon the lintel of the doorway, which Over the screen is a row closes by double doors.

of fifteen small paintings, and higher still nine large ones all, except the central Redeemer, nearly identical in treatment with those in the corresponding
position at Abu-'s-Sifain
;

and here, as

there, the

larger series lies between two bands adorned with golden texts in Arabic and Coptic. The other three
pictures in the nave are of no merit artistically
:

one

Rakus, however, representing stands over a locker in which the relics of the two saints are treasured and another depicting the Flight into Egypt is interesting from the fact that it shows
:

Abu Sargah and Abu

the

is

Holy Family arriving at a Coptic dair. Before the haikal and the north chapel the choir of unusual width, but is narrowed southward by

the intrusion of the south aisle and by the heavy 1 pier through which one descent is cut from the
aisle to the crypt.

The

other descent

is

by an open

staircase railed

round

in the

northern part of the

a height of about twelve feet from the ground, a large stucco cross in relief with small crosses between the principal cross is about two feet long and broad, the branches
this pier, at

On
is

there

and of Maltese form.

IQO

Ancient Coptic Churches.

[CH.IV.

choir (K, K). Near the head of the staircase is a well surrounded by a stone coping, and close by a sink both curiously situated in the very body of the

church.

All churches have their

:

own well somewhere

on the premises

no other case is it found within the sacred walls. Doubtless tradition attaches a to this, as the well of which the Holy special sanctity Family drank. The haikal-screen projects forward into the choir, as at Al 'Adra in the Harat-az-Zuailah. It is of ancient and beautiful workmanship very pentagons and other shapes of solid ivory, carved in relief with arabesques, being inlaid and set round with rich mouldings. Where some of the ivory blocks have fallen out, the skeleton frame of the screen is
in
;

visible,

resembling a design
A.D.)
:

in

woodwork

at

the

mosque of Barkuk among the tombs of the

(c.

khalifs

1400

but the resemblance does not decide

The the date, which is doubtless very much earlier. upper part of the screen contains square panels of
large crosses of solid ivory, most exquisitely chiselled with scrollwork, and panels of ebony carved through in work of the most delicate

ebony

set with

and and

skilful finish.

The

these panels stand the icons. screens of the two side-chapels are more recent
:

Above

inlaid only with plain ivory

is

the design

however

good, being enriched with All three screens flowers besides crosses and stars. are pierced with a small square window (D) on each
of the north screen
side of the door.

In the ordinary place, i.e. upon the screen just before the wall or pier dividing the haikal from the north chapel, is fastened the wooden

Between this bracket or holder for the crewet (E). point and the angle formed by the abutment of

CH. IV.]

The Roman

Fortress.

191

the haikal-screen are

some very

curious

early carvings in relief (F) panels that

were once no doubt framed in the leaves of a door like that of Al Muallakah. There are eight
panels
in
all,

each

ioj in. high by 6J broad of these, five |

:

represent sacred sub| jects and are probably of the eighth cen1

& tury,
I

contemporary
;

with the foundation 3 of the church the

*
bO

otherthree
taining

oneconof

|
'

carvings

gazelles, I conventional
j

two merely
scroll-

work

are.

rather

M later.

Taking

the

subjects in order as

they stand from

to right,
(i)

left

we

find

The Nativity.
a

The Child lies swathed

in

manger with

rays of glory falling

from a bow or circle above, in which are carved two faces,

92

Ancient Coptic Churches.

meant
In
for

[CH. iv.

perhaps

the

other

persons

of

the

top background an ox on one Trinity. side of the manger and an ass on the other stand gazing upon it, and behind each animal stands an angel with outspread wings. Below them, and partly concealing them, Mary is seen lying on a couch and Joseph kneeling on one knee. The lower half of the panel is occupied partly by two shepherds, indicated by their crooks and by a lamb, and partly by the magi bringing gifts. Every panel is surrounded by a very carved border, generally of scrollwork, beautifully In this case crosses are carved at but all different. the angles and in the centre of the sides. The Holy and the angels all wear plain nimbs. Family A bearded equestrian (2) Perhaps St. Demetrius. in his clad in richly embroidered raiment figure hand he carries a long spear ending upwards right in a cross, while the lower end is grasped by a In the prostrate foe whom he seems to be slaying. upper dexter corner an eagle is carved with folded The horseman is turned full face to the wings. a row of small circles round the brow spectator
the
: :

wears a

He represents curling hair or possibly a diadem. fine full glory. The horse has oriental
trappings, which might be of
(3)

any age.
last
:

Mdri

Girgis.
in
is

This

is

another equestrian, very

the
spear-shaft,

similar in treatment

to the

however, ends

bottom
ground
:

there

a loop instead of a point at the no figure, not even a dragon, on the

and the

corner, is lace is quite beardless,

(4) like the last two,

eagle, here placed in the sinister top bending its head very low. The horseman's

Abu- s-Sifain,
is

and the hair vaguely indicated. This title, very doubtful. The horseman
or St. Mercurius.

CH. iv.]
is in

The Roman

Fortress.

193

almost precisely the same attitude as the others,

the right hand carrying a long spear, the left reining the steed. But under the horse's feet a man is seen
sitting on the ground and apparently pierced with the spear. The victim, however, seems unconscious of his wound, and in his right hand is grasping a

short rod which rests on a very perplexing little I can object in the background. only conjecture

oven, that the figure on the a bar of iron, and that he repreground heating sents some persecutor and torturer of the Christians being slain by their champion. The horseman is under a sort of trefoil arch in both spandrels there are indications of curtains in the sinister spandrel a hand is appearing, as from the clouds, holding out a crown.
that
it

may be an

is

an extremely inIt represents our Lord and the teresting carving. seated round a long table which occupies apostles
(5)
is

The Last Supper. This

the centre of the panel. The shape of the table is remarkable, the near end having square corners, the far end being rounded. On it are laid twelve small
loaves,

there

is

and in the centre is a large fish on a platter no cup or drinking vessel. Christ in the
:

lower dexter corner of the panel is grasping the fish. All the figures seem seated on the ground, wear nimbs, and face the spectator. The whole scene is

grouped under an altar-canopy supported on two slender columns with early Arab capitals. A pair of altar curtains are seen running on rods above, but each is caught up and looped round a pillar, so as to leave a clear view of the scene below. The is in the form of a circle between two triancanopy
gles, all
VOL.
I.

with elaborate borders.

The

circle encloses

194 a

Ancient Coptic Churches.

[CH. iv.

fine cross,

and a smaller cross stands on the apex

of each triangle.
ritual significance of this carving, which is obvious enough, has been commented upon in another It is, I think, the only artistic part of this work.

The

monument definitely recording the early altar curtains of the Coptic ceremonial although, as I have pointed out, there is abundance of other evidence to establish
;

their existence.

Possibly even the form of the table

1
.

may have

its

own meaning

are set three large pictures, neither ancient nor well executed. One, however,

Over these panels

representing Gabriel, deserves remark on account of a strange and puzzling instrument or emblem which the archangel is carrying. With his left hand

he holds a

three-transomed cross called the cross of the patriarch of Jerusalem and in the right sometall
:

thing which exactly resembles

in size

and shape an

ordinary hand-mirror. Its straight handle and circular frame are ornamented with the very pattern used by
the Arabs, as Cairo to-day.

may be

seen

in

any barber's shop

;

in

Very possibly the instrument may be a flabellum or fan instead of a mirror but the priest
could
tell

me

nothing, and

can give no certain

explanation.

Another painting over the locker or aumbry in the pier of the choir pourtrays the archangel Michael holding a Jerusalem cross with his right hand, and
lifting in his left

a balance.

The

stole,

marked with

crosses and stars, hangs down straight in front, and passes from the centre of the chest over the left

shoulder, thence over the right shoulder across the

1

See

vol.

ii.

chap.

i.

CH. iv.]

The Roman

Fortress.
:

195

breast,

under the left arm, and round the waist the then thrown over the left wrist a curious arrangement, because it does not seem to admit of a The vestment is painted red crossing at the back.

end

is

with frequent vertical lines of gold the background of the painting is also gold. picture of St. Stephen
:

on the pier by the south chapel should not be passed over. The^ saint is vested in a white dalmatic, beautifully embroidered with a repeated pattern of a red rose with stalk and leaves. Only one end of the stole is visible, falling over the left shoulder but the stole is crossed also over the breast. The nimb is set round with a dotted border and covered The all over with circles and stars of dotwork. dalmatic opens by a slit down the front in the centre,
;

not at the side, and the opening as well as the collar is edged with a rich orfrey. Both arms are bent at the elbow the right hand is swinging a covered
:

censer suspended by four chains, which are decked with little bells and in the left hand there reposes on a corporal or cloth a splendidly jewelled casket,
;

which

either an incense box, or else a pyx or receptacle for the reserved host. This evidence of the
is

practice of reservation,

if

such

extremely interesting. later than the sixteenth century,

The

unique and picture, however, is not

it

be,

is

when the

reservation

of the host was not generally practised. Before the haikal door hangs a magnificent curtain of ancient fabric embroidered with a figure of the Virgin and Child, figures of angels, the Coptic sacred
letters,

and many texts of Arabic all wrought in massive thread of silver, and set round with beautiful

borders also of silver embroidery, like that used for The interthe vestments at Abu Kir wa Yuhanna.

196

Ancient Coptic Chiirches.

'

[CH. iv.

pretation of the Coptic sentence across the top of the curtain is Peace to the Sanctuary of God the

The last word Father, Lord of All.' identified as the Greek TravTOKparap.

may be

easily

Besides this
;

front door there are two side doors (C) to the haikal and the usual small slide-windows open one on each
side of the principal entrance. The haikal itself and the altar

(H) are both very

small for the size of the church.

5 J in.

The

altar

is

4ft.
:

long from north to south, and 3 ft. 3 in. broad It stands at a distance of 3 ft. height, 2ft. 10^ in. from the screen, and is overshadowed by a large and
lofty canopy, which rests

upon four Saracenic columns.

spandrels of the canopy are finely painted with angels carrying lilies or other flowers in their hands.

The

The two easternmost

corner of the
altar.

pillars
ft.

stand 3
in.,

the two westernmost 2

ft. 3-^ in., and from the nearest

for the altar-board

board
fit

itself

exactly.

groove or depression by i ft. 9^ in., but the is a more decided oblong, and does not The side altars (I, J) show no such decentral
ft.

The
is

parture from the ordinary usage. The four pillars of the canopy are joined together by four small dark-painted beams on which Coptic
texts

are written in white letters

and from the

rings are fastened with strings or chains for hanging lamps or curtains. About the walls of the

beams

apse rises a fine and lofty marble tribune consisting of seven stages three short and straight steps (B)

running north and south, and four seats sweeping round the whole curve of the apse and in the midst of the curve is placed the patriarch's throne (A) with a niche behind it. The outline of the niche is marked all round by a design of coloured marbles in which

CH. iv.]

The Roman
is
:

Fortress.

197

conspicuous there is also set about it a square framing, the spandrels of which are inlaid with a fine minute mosaic of coloured marble mixed with mother-of-pearl, such as may be seen in the baptistery of the Little Church at Al Mu'allakah, or in far
greater richness and profusion at the tomb-mosque of Al Ashraf among the tombs of the khallfs. In

the cross

Europe the same style of work is found in the Church of St. Vitale at Ravenna, and at the Cathedral of Parenzo in I stria. The tribune steps and seats are faced with vertical strips of red, black, and white marble. On the top seat a number of bad two large candlesticks, books, papers and paintings, vestments repose in ease and dust untroubled. There is also a picture and a loose wooden cross The haikal is crowned by lying within the niche. a small dome. A larger and loftier dome covers the north aislethe spring of chapel, the walls of which are square
:

the

dome

is

relieved
is

the eastern wall

steps

by gated pendentives. Before a small tribune of three bow-shaped

and a throne

chapel.

unusual features in a sideBeyond a number of books well cased in

dust upon the altar, and some loose leaves ilung into a rush basket beside it, there is nothing here to
notice.

of the south aisle-chapel, which is still in frequent use for service, is quite different. It contains a broad apse with a niche, before which

The arrangement

burns a perpetual lamp, but no tribune. The apse wall curves into a low semidome above but the rest of the chapel is flat-roofed, having, it will be remembered, the triforium overhead. The walls are covered with a low wainscot of deal in the north wall is an
;
:

198

Ancient Coptic Churches.

[CH. iv.

An old and disused patriarchal chair is aumbry. within the chapel. kept A low dark vaulted passage, blocked in the middle by a partition wall, runs round the haikal underneath the tribune steps \ but is entered from without by a door (G) on either side of the abutting screen.
nothing to discover but entering the passage on the south, one finds at the far end, by help of candlelight, a recess containing a fine old Arabic lamp of plain white glass, with handles
the north side there
is
;

On

on the shoulder. It is of the same shape as the magnificent enamelled specimens of the thirteenth century, such as may be seen at the British Museum and also at South Kensington, and such as were once in common use in the churches and mosques of Egypt. Now a good example is worth at least

^500. The lamp at Abu Sargah has neither colour nor enamel still it seems to be held in honour, for it is only used once a year on Good Friday. This
:

vaulted passage is also used as the store-place for the It contains a large sacred vessels of the church. wooden coffer, the lid of which I raised and caught a hasty glimpse of a silver chalice, silver hand-cross,

and processional cross, and of two silver fans like but in a moment the illthose at Dair Tadrus
;

humoured
1

priest flew into

an ungovernable passion,

This passage bears a curious resemblance to the passage under

the very similar tribune at Torcello. There, however, the crypt instead of being blocked in the centre of the curve for such it is

under the throne, opens out forming a small apsidal chapel with an altar. (See La Messe, vol. ii. pi. cxxx.) Of course it is just possible that the block under the throne at Abu Sargah encloses relics; but the passage cannot have been designed as an oratory, nor
have contained an
altar.

CH. iv.]

The Roman
the
lid,

Fortress.

199

shut

down

and locked the passage-door,

venting his fury in storms of Arabic abuse. Whether this passage can ever have been used as a crypt or
is

confessionary, or contained the relics of the church, doubtful. It is, however, worth remarking that the

position of the entrance doors, the arrangement of

the passage circling round beneath the sanctuary, even its barrel-vaulting, are so many points of resemblance to crypts such as that of the ancient
basilica of the Vatican, the old crypt at Canterbury, or that of the seventh century still standing at

Northampton. Still the lowness of the passage it is scarcely 4 ft. high may be a conclusive objection against its claim to be a conin

Brixworth

fessionary.

The Crypt.

The crypt of Abu Sargah is a small low subterranean church, lying under the centre of the choir
and part of the haikal. Two flights of steps lead down to it, as was mentioned, one from the north choir or transept, one from the south aisle by the large pier. (See K and K on plan.) The floor of the crypt is 8 ft. 9 in. below the level of the choir, or 7 ft. i in. below the nave floor. The nave floor is about 5 ft. 6 in. below the ground-level outside the church, and this again is some 7 ft. 6 in. below
the average level of the ground outside the Roman The crypt floor is therefore no less than fortress.
21
ft.

in.,

and the
level of
is

floor of

Abu Sargah

13

ft.

below

Old Cairo. The greatest length and the breadth 15 ft. It is in three spans, and may be said to wagon-vaulted consist of a nave with north and south aisle. The
the

modern

of the crypt

20

ft.,

aisles are divided off

by slender columns, nine

in

CH. iv.]

The Roman
altogether.

Fortress.

201

number

Two

short walls, in the line of

these columns, project 6 ft. from the eastern wall of the crypt, and form a sort of haikal, but there is

no screen here nor any furniture whatsoever. The columns are about 5 ft. each in height the capitals are formless, except in one case, where the column has a late classical capital, and a classical capital also used for the base. One shaft near the southern entrance is twisted and fluted, resembling the small columns in the bays of the triforium of the upper church there is also a pair of similar columns on the
: :

ambon

at

Al Mu'allakah.

In the floor of the central division, just within what may perhaps be called the haikal, there is a

marble let into the limestone This is directly underneath the chief altar of the church above, and may perhaps mark the place originally assigned to the well, of which the Holy Family drank when they rested on this spot. Perhaps, however, the most curious feature of the crypt is the structure of three arched recesses, one in the northern, one in the southern, and one in the eastern wall. The last of these (A) is undoubtedly an altar. It is semicircular in plan, with straight walls about 20 inches high and a domical roof all wrought in
circular slab (F) of white
floor.

finely jointed ashlar

work of
is

limestone.

Inlet

in

the bottom of the recess

a slab of white marble

containing a beautiful cross, io| in. in diameter, The niche in the south sculptured within a roundel.
wall (B)

very similar, and likewise contains a slab 1 sculptured with a cross, but of rather different design
is
.

It is curious,

however, that

in neither case is the slab

woodcut of these crosses

is

given in

vol.

ii.

JL/

2O2

Ancient Coptic Churches.

[CH. iv.

placed in the middle of the floor of the niche, nor is the cross cut in the middle of the slab. The recess
in the north aisle (C) has a slab of nearly the same dimensions as the other two, but instead of being flush with the flooring of the niche it is depressed to the depth of an inch with a raised border on all sides. It is thus in the form of an oblong tray. The of this form has not yet been satisfactorily meaning

The Copts say that it represents the explained. while the eastern niche represents Mary's manger,
resting-place,

and the southern niche that of Joseph.

state
into Egypt.

They do not, however,

the

Holy Family

why the manger followed The story is obviously

a confusion of the resting-place in Egypt with the place of the nativity, and is in fact a confession of I am inclined to think that all three ignorance.
recesses contain genuine altars. The difficulty, of course, lies in this, that there are no other examples

of altars thus undetached and south is almost unique

of the crypt and
that altars
its

and the position north but the whole structure

exceptional, erected in this unusual

interest are

so

may have been

position each to commemorate some special point in the ancient legend, of which now all has vanished

but the broad outline.

and,
if so,

It

may be regarded
was used as an

as
;

certain that the eastern recess

altar

the close resemblance of the slab in the

it

southern niche makes

with another purpose. the northern recess

difficult

to associate this

Finally, the tray-like slab in has its exact counterpart

on a larger scale in one of the altar-tops at Al Mu'allakah and it seems also to have been copied for the altars of some of the churches in the Natrun
;

desert.

CH. iv.]

The Roman

Fortress.

203

the end of the south aisle of the crypt is a a round stone vessel set baptistery or rather font,
aisle

At

masonry near the ground (D). The north has nothing whatever to mark the place where, in an ordinary church, there would be a chapel but in the wall dividing part of the aisle from the haikal
in solid
;

a small squint, which however towards the eastern altar.

there
is

is

not splayed

It is quite

but

it is

impossible to fix the date of this crypt doubtless anterior to the main church by
;

some

centuries.

It

maybe

taken for granted that a

spot said to be hallowed

would be walled

in,

by the presence of our Lord and kept as sacred, from the

very beginning of Christianity in Egypt. There was therefore, in all probability, a church upon this spot by the second or third century the present crypt may be a replacement of the original shrine and may date from the sixth century. It was natural that in after times a larger and more sumptuous edifice should have been erected on the same site, and so arranged that the high altar should cover the
:

omphalos of the

earlier building. Moreover, by the century the level of the ground about the eighth little church had risen so high, that the question of

pulling

it

down can hardly have been

easier to build

considered.

It

was much

above

it,

and much more

in

accordance with western tradition, if not with eastern, to make the little church into a confessionary for the
larger.

204

Ancient Coptic Churches.

HISTORICAL NOTE ON

[CH.

ABU SARGAH.

WHO

the St. Sergius was to

is

whom
:

this

church

is

dedicated

uncertain.

Two
whose

saints of the

name

are

recorded

in the

Coptic calendar
sister,

his father

and

festival

one martyred with is on the thir'

teenth day of Amshir (yth Feb.), the other a follower of Wakas and saddler at the court of King

Maximianus/ whose feast falls on the tenth day of Babeh (yth Oct.). Nothing is really known of either But the name is rather a favourite in martyr. and there is a large monastery with this Russia,
dedication near

Moscow

1
.

The
in

history of the church is, as usual, comprised a handful of scanty gleanings. But it has an

In the year 859 A.D. the pious early beginning. Shanudah was elected patriarch in Abu Sargah

the father
A.D.

cast the form of the Coptic sacred There also in letters which remains to this day.

who

977

Ephraim was

elected,

chains for his enthronement at

and taken thence in Alexandria. Mention

has been made elsewhere of the contest for supremacy that arose under Christodulus between Abu

Sargah and Al Mu'allakah, ending in the virtual A hundred years later the victory of the latter. claim of the older church was no longer questioned, if Renaudot is right in saying that Gabriel, the patriarch, was elected at Al Mu'allakah although a deacon of Abu Sargah. Al Makrizi, however, says he

LXX

A curious legend of the p. 301. of St. Sergius with SS. Theophilus and Hyginus may pilgrimage be found in Lord Lindsay's Christian Art, vol. i. p. clx, translated from Rosweyde's Vitae Patrum.
1

Renaudot, Hist. Pat. Alex.,

CH. iv.]

The Roman Fortress.

.

205

was deacon of Abu-'s-Sifain, not Abu Sargah 1

Now-

a-days the newly elected primate celebrates first at Al Mu'allakah, and at Abu Sargah afterwards. About the year noo A.D. we find Michael excom-

municating Sanutius, bishop of Masr or Old Cairo, on the same day in both churches, in the western ritual a priest was forbidden just as to celebrate twice a day, except on Easter Day and Christmas Day, or when a burial service had to be 2 But the sucperformed after the ordinary mass cessor to Sanutius in the bishopric was escorted to Abu Sargah in a grand procession of clergy carrying
for celebrating
.

There, after burning tapers, thuribles, and gospels a solemn service, his letters of nomination were read, and he was ordained, but his proclamation took place
.

in the Harat-az-Zuailah of Cairo. similar procession accompanied by a multitude of priests chaunting from missals attended Macarius from the church of St.

Cosmas
Later

in

Old Cairo 4

to

Abu

was formally elected

A.D.

to the chair of St.

Sargah, where he Mark, c. 1 103

we

held in

Abu

read that a grand funeral service was Sargah over the body of the deceased

bishop Sanutius, who was afterwards buried in the field of the Abyssinians a place often mentioned in Coptic

but quite unknown to the Copts of to-day it seems, however, to have been near the Fum al Khallg. So the brief story ends, giving us a glimpse of liturgical splendour hard to imagine after looking on
history,
:

the cold and slovenly service in the dim neglected building of to-day.
1 3
4

Malan, Hist. Copt, p. 93. Renaudot, Hist. Pat. Alex.,

Rock,

vol.

iii.

part

2. p.

166.

to have

There is been on the island of Roda.

492. no trace or tradition of this church

p.

left.

It

seems

206

Ancient Coptic Churches.

[CH. iv.

The Cathedral Church of

COMMONLY CALLED

A I 'Adra,
\j<^\),

A I Muallakah (**.UU ^A^oiJ!

or The

Hanging Church.

PASS along the northern wall of Abu Sargah towards the Jewish Synagogue; thence to the right down a quaint, narrow, shadowed street with a few high lattice windows again to the right where the
;

street
finally,

is

roofed over in places with palm-beams ; from the street a narrow passage between

blind walls leads to a staircase

doorway beside which

lies topsy-turvy a very large and fine Corinthian This is the doorway of Al Mu'allakah capital.

the most ancient of the churches in Kasr-ash-Shamm'ah.

As was mentioned before, the church derives its common name from the fact of its suspension between two Roman bastions, and the ascent is made by a
staircase built close
tral

by one of these bastions, the cenone of the three on the southern side of the Towards the top of the stairs may be seen fortress. on both sides Roman brickwork, the spring of a 'bridge' as the priests call it, i.e. an arched vaulting which supported a floor in some building near the At the landing the way divides that on bastion. the left leading to sets of half-ruined cells and chambers, in the first of which one may notice a cross carved in the capital of a column that on the right
:

CH. iv.]

The Roman

Fortress.

207

leading through a lattice-screen to a school, and through a door opposite the screen to a small oblong courtyard fronting the western side of the church.

This courtyard

is

open and surrounded by

lofty

walls lightened above by large pointed arches. The pavement encloses in the middle a bed of soil, in

which two
large

fine palm-trees are

stone flowerpots.

growing in a kind of There is something bold

and original in planting date-palms at this height above ground but it is a pretty idea to place them before the entrance of the church in the air/ Palmleaves are largely used in the church festivals at Easter, and delicate baskets woven of palm are used to carry the eulogiae, or blessed bread, and are given as gifts among neighbours and friends at that season. There is also a Coptic legend that at the flight into Egypt the fruit of the palm was the first food of which the Virgin partook, and that the little dent in the back of the datestone (not the cleft) was first caused by the Virgin's tooth. Another version tells
;
'

Oh,' there printed, because on tasting the date the Virgin

Ya,'

that the

mark
'

is

the Arabic exclamation

'

'

Oh, God this is good.' But it requires a powerful imagination to detect any resemblance between the mark and the Arabic l_>.
cried out,
!

Besides the palms, one may notice another eastern plant, the aloe, tufts of which hang above the doorway at the foot and at the top of the staircase. It
is

of the evil eye 1

thought to have a magic virtue against the power a superstition common to Copts
alike.

and Muslims
1

native once told me, with the utmost possible seriousness,

that a glance of the evil eye

can slay a camel.

i.

See on

this subject

Lane's

Modern Egyptians,

vol.

p. 70, &c.

208

Ancient Coptic Churches.

in

[CH. iv.
is

Close by the courtyard door

;

the wall

pretty, though recent, drinking-fountain, which must not be mistaken for a stoup for the only regular use of holy water in the Coptic Church is at the end of the Sunday mass, when the bishop sprinkles the people; there are no vessels of stone to retain

permanently. Al Mu'allakah is a triapsal church of the basilican order but it has this unique peculiarity among the churches of the two Cairos, that it is entirely dome;

it

less.

It

therefore

approximates more

closely

to

the pure type of basilican architecture than any of the other churches into the structure of which

The apses are enters. shallow the curve in all three cases falls very within the eastern walls instead of sweeping round
some Byzantine element
;

the altar in such a

arc would
fall

manner

that the chord of the

altar.

to
is

westward of the
obviously a

But

this
;

arrangement

structural
it

necessity

for the architect

was

building,

bered, not on the ground, but in get no solid foundations for regular apses. Perhaps the same fact may explain the absence of domes,

must be rememthe air, and could

which require to rest on walls or piers of great strength and thickness. The church has at present a sort of exterior narthex or porch consisting of two stories, of which the upper is supported on pillars. The back wall is of stone, elaborately worked with a debased style of arcading, and painted to resemble in parts sectile

work of coloured marbles.

Above

the central arch,

but at such a height as to be quite undecipherable, lies let into the wall the cedar beam mentioned by Murray as forming the lintel of an inner

CH. iv.]

The Roman
1
.

Fortress.

209

doorway
is

The

sents the -triumphal entry into Jerusalem

questionable.
its
still

priest states that the scene reprebut this

;

The beam has been moved from

original position in the course of a restoration, unfinished, which has gone far to mar the inIt is said that

terest of the church.

details

the shape and

of the former building have been exactly reproduced but the statement must be taken for
;

what

it

is

worth.

The

shell of

the building re;

mains unaltered, except perhaps at the western end the exterior porch is, I believe, an innovation, and the four doors opening from it are an entire deInside a fresh parture from the original design. west gallery has been built a number of beautiful old carved screens have been huddled and ham;

mered together into a long wooden wall the altars and altar-canopies have been thrown down, and will be replaced by new Greek designs from Alexandria new glass, tasteless and staring in colour, has been put in the eastern windows in lieu of in fact English restorers could not have the old made more havoc. Worst of all, perhaps, is the loss
; ;
;

sculptured in panels, as described by Murray. When, after searching everywhere, I asked the priest about them, he could only there is no such thing. But,' I reply, Ma fish

of the cedar door-leaves

'

'

'

persisted,

have read books written in English by people who have seen the doors what has become
'

The inscription was copied by Mr. Greville Chester, and is given in his short 'Notes on the Ancient Christian Churches of Musr el Ateekah.' For the translation and date (284 A.D.),
1

he there refers to
p. 152.

'

Archaeologia Cambrensis/ series

4,

vol.

iii.

VOL.

I.

2io
of them
?'

Ancient Coptic Churches.

'The church was
'

[CH. TV.

falling

down
'

in 1879,

What ? only and doubtless they were destroyed.' he said, changing his a year ago ? in 1879 ?' No,'
tone
I
'

mean seven
;

'

years ago.'

Or

seventy-seven,'

was idle arguing, since obviously thought the doors had been either stolen, or sold by the
but
it

priest

*.

The

porch of the church

is

used as a mandarah or

guest-room, the place of gossip and coffee. Against each of the three walls is a wooden bench worth

Four doors open noticing for its antique design. into the church, one north and south and two east of the porch. But only the south door is generally
used 2
;

it

leads into a small

chamber from which

The

latter
it

seemed on

all

grounds most

likely,

and

have since

ascertained
the

for a fact.

doors

adorned the
if

price given to the priest buyer's house in Paris for

The

was

100

some
their

time,
fittest
:

and were ultimately

destination

resold to the British

Museum,

they could not remain in their place at Al Mu'allakah

but of course they are comparatively uninteresting, and quite lost in I have no desire to palliate the priest's contheir present position.
duct.

The rudeness and

cupidity of the

man, the mean

shifts

he

found for evading the patriarch's orders and refusing admission or information, have not prejudiced me in his favour ; but in justice
let it

hood
resist
2

be remembered that the miserable pay of the Coptic priest2 monthly makes it very hard for them to averaging the offers they may receive from wealthy curiosity-hunters.
I

See plan.
calls Sitt

may

M. Rohault de Fleury
he
Messe,
vol.
'

gives this

here perhaps explain how it happens that same plan of Al Mu'allakah, which

Miriam, and
pi. ccli,

ii.

labelled

d'apres
is

M.

I claim as my own. It is figured in La together with St. Sergius, and both plans are Middleton.' The truth is that the plan of Abu

Sargah
sent
in
it

entirely the

when Mr. Middleton made

whatever.
I

On

though I was prethe plan, I cannot claim any share the other hand my friend was not even in
;

work of Mr. Middleton

Egypt when

made

the plan of Al Mu'allakah, which I did without

P 2

212

Ancient Coptic Churches.

[CH. rv.

a staircase ascends to the western gallery, which is reserved for women. This gallery projects eight or ten feet into the church, and under it lies the wooden wall of patched screenwork before mentioned.

Some

of these screens are of very unusual

;

One is unique above pattern, and very beautiful. and below are narrow panels of carved cedar and ebony alternately, chased with rich scrollwork and interwoven with Cufic inscriptions the framework
;

also

of cedar, wrought into unusual starlike and the intervals are filled with thin _plates devices, when the screen was in its oj" ivory, through which,
is

original position, the light of the lamps behind fellwith a soft rose-coloured glow, extremely pleasing. There is an almost magical effect peculiar to this screen for the design seems to change in a kaleidoscopic
;

manner, according as the spectator varies his distance from it. Something of this effect is preserved in the illustration here given. There are many other of fine early carving and inlaying in this examples wooden wall, but the motley mixing of styles and epochs makes the result of the whole harsh and
tasteless.

any assistance.

On my return to England
fair

found that Mr. Middle-

ton had drawn out

the beautiful plan of Abu Sargah, which he He also very kindly offered to at my disposal. generously placed draw out fair from the rough my plan of Al Mu'allakah, and my

plans of other churches, K. Burbarah, Abu-'s-Sifain, Mari Mina, In communicating his own plan of Abu Sargah to M. de &c. Fleury, he inadvertently included with it the fair drawing of Al

Mu'allakah.

The
claim
it

latter I believe

had never before been published,

and add

may

as mine,

that the 'Baptistere' inserted

imaginary description
not on evidence.

is worth making. I may by M. de Fleury is a purely an antiquarian's fiction resting on analogy,

if

the claim

in>

ozzo onn o o ?~~x o o IZEIO oz^o

<zii

Fig. 14

Cedar and ivory Screen

at

Al Mu'allakah.

(Perhaps eleventh century.)

214

Ancient Coptic Churches.

[CH. iv.

All the old transverse screens have been torn

down, except that of the haikal the result is a much greater unity of appearance in the church. The division into nave and aisles is clear and unbroken by cross-screens resembling rather that of a Greek church, or the English arrangement of church and chancel and this is doubtless a rever; ;

sion of the original arrangement at Al Mu'allakah. But there is one very curious, not to say unique,

feature to be noticed, the entire absence of the choir. Before restoration no doubt a place for the choir was marked off by screens now there is no sign
;

of any choir having belonged to the original arrangement of the church. In front of all three eastern
is a continuous narrow platform or solea but from this point the floor of the whole church is of uniform level whereas elsewhere the choir is almost invariably raised at least one step above the nave. The omission is very remarkable, but probably It is at the solea served the purpose of the choir. least broad enough to hold the lecterns and a number

chapels

of singers. The south aisle

is parted from the nave by a row of eight columns, joined by a continuous wooden architrave, which is lightened by small pointed

Between relieving arches as at Anba Shanudah. the nave and the north aisle are only three columns
spanned by wide pointed arches without architrave but there is beyond a third or outer aisle, divided off by an arrangement of columns symmetrical with The north wall that between nave and south aisle. runs at an angle with this line of columns, with an offset inwards the outer aisle thus narrows eastward to a width of only 7 ft. and ends with a small sacristy,
;

CH. iv.]

The Roman Fortress.

215

the door of which the priest declined to open. The southern wall of the main building is also relieved by small arches, and a doorway in it leads into the
'

little

church,' as

it

is

called, of

which more anon.

The nave and the main aisles end eastward each in its own chapel and they are roofed separately in three
;

spans with lofty wagon-vaulting of timber while the outer aisle has a low flat roof forming a floor
;

for a small gallery above, a sort of triforium, con-

look

tinuous with the western gallery, whence the women down through lattice windows on the church

below.

Al Mu'allakah may then be styled a double-aisled church, and as such is extremely remarkable in having no transepts. So rare is this peculiarity that Mr. G.
Gilbert Scott says boldly, 'There is no example known But of a double-aisled basilica without transepts V

another very distinct instance

church,
viz.

at Cairo,

is supplied by a Coptic Al Adra in the Harat-az-Zuailah where there are two double aisles and no

that of

It is difficult to see why, in point of architransept. tectural fitness, double aisles should necessitate tran-

septs,

tell against Mr. Scott's that the church of St. Felix at Nola miist assumption

and the Coptic examples

have been transeptal. The columns are all of white marble except one which is of black basalt. On four are consecration
a fifth crosses exactly like those at Abu Sargah has a group of four crosses of slightly different and
:

perhaps more recent design. These are all southward of the nave. On another shaft near the north^ west corner of the nave is a cruciform depression
1

History of English Church Architecture, p. 63, note nn.

216

Ancient Coptic Churches.

:

[CH. iv.

dotted with nail-marks

cation
cross

here originally a silver dedi-

was fastened, which measured seven The pillars have all been moved in restoration, and the crosses face all ways so that But not only their present position proves nothing.
inches each way.
;

the shape in this case remarkable, but I know of no other instance of a metal cross attached to a 'pillar
is

in

a Coptic church
is

though evidence of the same

practice English churches. The dedication crosses outside Salisbury Cathedral were of

found

in

metal

inside Chichester Cathedral are

two

incisions

with nail-holes over them, showing that a metal cross was hung before the incision and in Westminster
:

Abbey the crosses painted in the south aisle of the Lady Chapel have a central hole plugged with wood,
into which a spike from the metal cross was fastened, while a similar plug below held a small metal taperstand for use at the feast of the Virgin. The figures

of apostles or saints, which doubtless here as at

painted on every pillar, have all vanished under the scrubbing and polishing which I am told they received during the restoration there
:

Abu Sargah were

remains, however, one interesting though damaged painting of an early patriarch, and here and there a few traces of colour. The design on the pall of the patriarch closely resembles on a smaller scale a

design upon the sides of the mumbar or pulpit in the mosque of Sultan Hassan at Cairo, built in 1356 A.D. but I think the Coptic fresco some centuries
:

earlier,

There datum
is

notwithstanding. is a large Epiphany tank in the north aisle

an unusual -place
the patriarch's

in the nave.

and a smaller tank for the ManAt the west end of the nave chair of old lattice-work, and on it

PLAN

218

Ancient Coptic Churches.

[CH. iv.

Further east is the ancient a shabby tin almsbox. a most original and beautiful piece of work, ambon, of which I give a woodcut. It stands on fifteen
exceedingly delicate Saracenic columns arranged in seven pairs with a leader. The two columns of each pair are identical, but no two pairs are alike. They stand on a slab of white marble carved with

wavy

outline,

and

this rests

on a base raised nine

inches from the floor and faced with vertical strips of coloured marble. The body of the ambon is

faced in the same way, but has a coping of white marble carved with most exquisitely minute and
graceful pendentives. Under the floor of the balcony are six crosses in circles finely sculptured and filled

with

designs: the two larger are 13 in., the Of the twelve steps which others 8 in. in diameter.
rich

formed the staircase only the upper four are now but on the marble sides of the staircase remain left two crosses cut in relief, one a low broad resurrection cross, the other between pillars joined by an arch a common early design that may be seen, for instance, on a stone taken from the ancient church
:

of St. John at Ephesus now built into the Greek Though chapel which stands on the original site.
this

ambon

is

distinctly

Arab

in

character and pos-

sibly not older than the twelfth century, yet it is perhaps the most interesting thing left in the church
I need scarcely so far untouched by the restorers. This ambon add that they talk of pulling it down 1
. 1

According

to

Mr. Greville Chester

'

a certain patriarch

named
'

Abraham

lies

buried under this pulpit.'

A
but

patriarch
I

is

certainly

buried behind the

ambon

at Abu-'s-Sifain,

can find no

Abra-

ham
'

Al Makrizi mentions one of Coptic patriarchs. Afraham,' or Ephraim, a very pious man, poisoned by a clerk
in the
list

'

CH. iv.]

The Roman Fortress.

219

follows the rule invariable with Coptic ambons of extending lengthwise from east to west and not

across the church from north to south.

steps of the ambon, but standing rather in the north aisle and facing east, is a curious old
reliquary a sort of large wooden coffer on four legs with a front of lattice-work and a square doorless

Near the

opening veiled by a curtain.

:

It

contains four bun-

dles or bolsters of relics, covered in silk brocaded with silver as usual the bones enclosed are those

of Mari Girgis, Tadrus, Baskharun, and Abu Ishak. Round the opening and at the sides of the reliquary

As a pictures of these saints and of angels. rule such bolsters of relics are placed in a locker in the wall under the principal pictures in the several
hang
churches
this moveable reliquary is unique in the churches of the two Cairos. The paintings here are not very interesting or ancient. On the south wall are (i) Abu Nafr with his palm and fountain, (2) a patriarch, (3) an angel,
:

and

(4) a

rather

curious

seated before an
chapels
:

throned Virgin. She is iconostasis with the usual three

each chapel a lamp of the old hung by a pulley above in the backthe roof of the church is represented by ground Round this twenty-nine little domes with crosses. scene are painted separately thirty-four saints each The date of this carrying cross and palm-branch.
in front of
is

Arabic sort

picture

is

I777A.D.

(5)

Another modern picture

This was about 980 A.D., and if the traEphraim, the pulpit may be as old as 1000 A.D. But it is very questionable whether the thickness of the floor of the church is sufficient to allow of any burial beneath it.
sins

whose

he rebuked.

dition points to this

22O

Ancient Coptic Churches.

curious but not fine work.

[CH. iv.

shows Virgin and Child surrounded by ten

scenes

little

sanctuary-screens at Al Mu'allakah are very remarkable for their beauty. That of the northern

The

chapel resembles a screen at Abu-'s-Sifain, having a design of squares with crosses at all the angles. But the details vary. The body of the crosses is
alternately

ivory and

ebony

the

ivory

body
:

is

framed

ebony bordered again with ivory and the ebony body is framed in ivory bordered again by ebony. The squares are ebony bordered with ivory and enclose ivory octagons, which again enin
:

But description ivory crosses set in ebony. of such work is dangerous it can convey little idea of the clearness and splendour, while it retains all
close

the complexity, of the original. The piers at either side of the central or haikal screen are cased in deal, carved and set with a star-

and-tongue pattern in flat ivory. This is modern but the haikal-screen itself is very old, and though it has suffered some repairing, it remains a marvel The frame is ebony and rosewood, exquiof art. sitely chased and set with beautiful designs in worked The pattern is chiefly what I have called ebony.
;

a central many-branched star in star-and-tongue, a ring of tongue-shaped plaques divided off by ela-

Above this screen, and above borate mouldings. the two side-screens also, is a delicate boarding set with panels of chased ivory and very fine throughSimilar work of equal skill and carvings of ebony. beauty may be seen at Abu Sargah and Abu-'sSifain.

southern screen shows a cruciform pattern each cross is filled with carved ebony in an ivory
:

The

CH. iv.]

The Roman

Fortress.

221

border, and between the crosses runs a sort of key On top of this screen is a series of small pattern.

scene pictures, old but not specially good those above the northern screen are of the same type, but
:

The seven large pictures which stand on recent. the central iconostasis are set in a single frame and
;

on the frame are Coptic and Arabic gold writings

in relief.

In the- midst

is

attitude of benediction, instead of the

Christ throned, in the more usual

;

Virgin Mary other figures

on the dexter side the Virgin the are two angels and three apostles. Each picture is about 4 ft. high. Al Mu allakah is triapsal, but all the three apses
;

vary slightly in span. The central haikal has a tribune with three straight and three curved steps besides the topmost bench the other chapels have a different arrangement. The haikal is divided from the side chapels by wide openings with lofty pointed arches which had originally, no doubt, a wooden This painted casing splendidly gilt and painted. woodwork still remains on the soffit of the similar arches over the tribune and in the southern chapel.
:

Of the

three altars not a stone was left standing at

1884; they were pulled down, one might say out of sheer mischief, four or five years previously and are to be replaced, if the priest is right, by slabs on pillars the latest Greek fashion from

my

last visit in

But leaning against the wall in the Alexandria. northern chapel were two curious ancient altar-slabs of white marble, which belonged most likely to the
north and south chapel altars, while that of the haikal was of the ordinary type. Of these tops one is horseshoe shaped, the chord and the greatest diameter of
the curve being each 3
ft.

in.

The

interior surface

222
is

Ancient Coptic Churches.

[CH. iv.

depressed about 2 in., leaving a narrow fillet or border all round, except that in the middle of the chord a channel is cut through the border, of a depth
corresponding to that of the depression. The design very much resembles that of the altar-top in the

The other chapel of Mari Buktor, Abu-'s-Sifain. is perhaps unique in these Cairo churches it is a
:

rectangular slab 3
last to the

ft.

1 1

in.

by
all

ft.,

hollowed

like the

border
is

left

depth of 2 in. standing round.

will

over, with a narrow The centre of the slab

pierced through with a hole.

on these slabs

be found

in

Further remarks the chapter on

the Coptic altar. The north apse

has two straight steps, and above these two more following the curve. In the wall is a niche and on each side of the niche an

aumbry.

There

is

a niche without aumbries in the eastern

wall of the haikal, and a good many pictures lie scattered about on the steps in both chapels but none are worth notice except a double picture, the
:

Virgin and

St.

Gabriel,

in

a frame
is

carved with

Coptic early but not very skilful. There is however another picture of Mary with Christ, which is earlier and certainly better while another subject, Michael slaying Satan,
letters in relief.
:

The work

is

treated in a most powerful and masterly manner. prostrate fiend, the angel's flying drapery, the back-swung sword just balanced for the blow,

Here the

and the look of heroic strength and anger in the face, prove that the painter had very great imaginative sympathy as well as power over form and
colour

unusual qualities in Coptic art. The date of the painting is the sixteenth century, and the

CH. iv.]

The Roman Fortress.

223

and style is scarcely inferior to the Annunciation the Christ on the altar-casket at Abu-'s-Sifain. The apse wall in the south aisle-chapel was faced
to a height of loft, with coloured marble arranged The upper part of this in very beautiful patterns.

work remains, although lower down the lost is replaced by plaster painted in imitation.
niche
is

facing

The

opus Alexandrinum, which contains a fine cross inwrought in the design. There should be noticed in this chapel a very singular and beautiful recess for relics, set in the south A space wall at a height of 1 1 ft. from the ground. about 4 ft. high and 9 ft. long is enclosed by an exquisitely carved marble border, within which is a
triple
tives.

splendidly inlaid with

arcading worked with very delicate pendenThe central arch rises over a sort of wooden
:

locker

the side arches are

filled

with some wonder-

a grill almost open-work carving as fine as the ebony through-carving on the iconostasis. Above is a space filled with Arabic writing, and crosses, the whole forming as rich and tracery, skilful a piece of chisel-work as can be found in Egypt. Walled up behind the grills are doubtless relics of saints, and some less sacred were also kept
fully fine
in

marble

in the locker.

altars were recently canopied with two of which I saw dismounted from baldakyns, their columns and thrown one above the other in the western aisle-chapel. They were very old, and had been finely painted with figures but time and It is uncertain whether neglect had ruined them. will be replaced or will disappear entirely. they The wagon-vaulting of the nave and two main aisles is continued eastward over the altar, and ends

The

three

224
in

Ancient Coptic Churches.

[CH. n-.

each case with a gable having a semicircular winof painted glass. Most of the work is new but traces of the old remain, particularly in the north chapel, where one or two ancient lights still show

dow

clearly

enough the

original effect.

The panes

or

quarries are extremely small, with a lustre of soft harmonious colours, a sort of bright mosaic arranged

and other eastern designs. Like be seen in the painted windows of the designs may mosque of Kait Bey, among the tombs of the khalifs, or the mosque of Al Ghuri dated 1500 A.D. in Cairo and are common in Damascus tiles of the sixteenth century, of which the most magnificent display in Egypt and perhaps in the world may be seen in the mosque of Ibrahim Agha near the citadel of Cairo.
in

cypress-tree

'

THE
Mu'allakah on the
'

LITTLE CHURCH.

Opening out by a door in the south wall of Al same level is the very ancient and curious little church,' fortunately almost untouched by restoration. It occupies the floor of a Roman bastion, but the windows have been blocked up, and a huge central pier of Arab work added to support the floor of a chapel above, and to strengthen various structures crowded within. The little church is used now chiefly for its baptistery but it is
;

divided into a

number of

tiny chapels.

Of

these

the northernmost adjoining Al Mu'allakah has four

regular divisions

haikal, choir,

men's section, and

only 3
ft.

women's

section.

The

last is

capable of containing eight or ten

women

deep, and but the

:

CH. iv.]

The Roman Fortress.

it

225

good, lattice-work with panels above of finely carved cedar. In the haikal are candlesticks and altar-casket also a corporal and
is
:

screen before

very embroidery against the wall reclines a plain bronze processional cross. The
:

altar-frontal of

rich

baldakyn is quite rude and unadorned, but it is in replacement of an earlier one for there are many signs of departed splendour in this chapel besides the altar-vestments. The eastern window, set as in the large church at the gable-end of a wagon- vaulted
;

roof, is of painted glass, and survives less damaged than the others. The eastern wall has been adorned with a very fine painting in distemper, of which faint traces are left, indicating a central figure and a group of figures at each side. The priest could only say

that they stood for the twelve apostles but I counted twenty figures, and there may have been a few more
;

originally, possibly as

many
to

as

twenty-five.
:

If

remember
is

rightly

all

wore the nimbus

but there

decide the subject. The painting is at some height from the ground, in a wide arched recess: the dimensions are nearly 14 ft. by The Coptic inscription carved round the 3 ft. 6 in.

no other evidence

arch points to an early date. From the haikal one passes through a screen southward into a tiny narrow room filled with lumber,

and by another screen into a second chapel, which has an altar under a baldakyn, and a deep recess the bay of a Roman window a short eastward, Arab wall parts this chapel from the very beau:

tiful

little

baptistery.
it

In the

Arab

wall

is

fixed

a stone basin standing out

2
ft.

across

font in
VOL.
I.

16 in. and measuring communicates by a drain with the the baptistery, and may possibly have been
:

226

Ancient Coptic Churches.

:

[CH. iv.
its

used as a piscina

though

think from

size

it

was rather meant

in the

for filling the font, like the basin

For while the position corresponds to that of the piscina in western churches, it is difficult to believe that the rinsings of the priest's hands flowed into the font, more espechurch of Sitt Mariam.
cially as

because
away.

they would have to be removed thence, the font has no drain to carry them
:

question however is open though the the chapel renders the priest's of long evidence of little value. In the Ecgbert Pontifical
disuse
is

The

a rubric ordering the

1
'.

'

porals have been washed

'

water in which the corinto the to be turned

'

baptistery

The
bers
off
in
:

baptistery itself consists of two tiny chamthe outer is reserved for women and screened

from the inner, which occupies a window recess

the

Roman

wall.

The

recess, originally less than

:

5 ft. square, has been very slightly enlarged a second small recess, about 3 ft. deep, has been hollowed in

the heart of the wall, and a font has been placed low within it, and secured at the back with mortar. The

a deep round basin with out-curved rim and hewn of white marble, but unpolished a very pretty piece of sculpture. The arch above
font
is

fluted sides,

is covered with mosaic of coloured marbles, the walls are overlaid with vertical strips of and shallow recess oppomarble in many colours.

the basin

the font, and another beside it, are also decked with the richest and finest mother-of-pearl and marble
site

mosaic, the main design being a sort of conventional

lotus pattern, singular

and
P.

pleasing.

This baptistery

CH. iv.]
is still

The Roman

Fortress.

227
light of

used, but it can only be seen candles for there is no window.

:

by the

gospel-stand belonging to the baptistery is ancient, and departs from the usual design in having

The

on about 1 8 in. above the board. rising It lies among a heap of church lumber, windowframes, broken screens, strips of marble, doors, latat each corner a floriated cross of metal, fixed

wooden stems

tice-work, panels, &c.

The
is

rest of the space within

the curve of the bastion

vacant, but formerly

into

was

divided by ments.

many

screens

irregular

compart-

The

central pier has been

mentioned as upholding

the floor of a chapel above. This floor however lies only to the south side of the pier, so that it roofs
that part alone of the little church which lies in the actual curve of the bastion, and not the first chapel

The wagondescribed as adjoining the Mu'allakah. vault roofing of the first chapel is very lofty whereas the ceiling over the second chapel and over the
:

baptistery is but half the height, and this ceiling is the floor of an upper room called the chapel of St.

Mark. The ascent is made by a staircase at the west end of the first chapel. The women's section at the west end of St. Mark's is divided into three parts on the south is a tiny
:

oratory railed off

is

by

lattice-work

on the north side

a door opening into a flying gallery or bridge, which crosses the little church and enables worshipFrom pers to look down on the choir and haikal. this bridge the best view is to be had of the painted window. The sanctuary-screen in St. Mark's is of ancient ebony and ivory resembling the principal screen in Al Mu'allakah, but not carved with the

228
same

Ancient Coptic Churches.

delicacy.

[CH.IV.

The

altar has

an unusual feature

instead of the ordinary wooden board a kind of circular marble tray 2 in. deep with raised border is let
into the

masonry, so that the top of the border

3
ft.

is
ft.

flush with the altar-top.

1 1

in.

by

3 in.

latter is oblong, 3 the tray is 3 ft. in diameter.

The

In the small sacristy northward of the haikal are various relics of church furniture, but nothing of interest or value, except the fragments of a plain
colourless Arabic lamp, have been cherished for
It is

fragments which seem to

years. that this little church probable original Al Mu'allakah or part of it,

some

is

either the
re-

and has
It

mained with only trifling changed from the day of

alteration of detail
its

un-

dedication.

may

therefore lay claim to the surpassing interest of being one of the oldest places of Christian worship in the

world.

HISTORICAL NOTE ON

AL MU'ALLAKAH.

The church
Sargah
for the

of Al Mu'allakah competes with Abu honour of being reckoned the earliest

:

of the surviving churches in Masr but it is certain that both Christian and Arab writers alike make

mention of the Hanging Church long before Abu Sargah and the former, if not of remoter antiquity,
;

is

at least of

restoration

more ancient importance. The recent of Al Mu'allakah has done much to

:

silence internal evidence

still

if

one may hazard a

date, perhaps the present fabric of the larger church maybe assigned to the sixth century, and the smaller

CH. iv.j

The Roman

Fortress.

229

This to the third or fourth of the Christian era. estimate however neither clashes with the probability of there having been an earlier building in place of the main church, nor denies the fact that some of the
decoration in the
later.
is very considerably of church-building in great epoch as elsewhere was the reign of Constantine

little

church

The

first

Egypt

but there is no doubt that even in the second century churches sprang up in many parts of the country. The fine condition in which the two bastions

Roman fortress and the gateway upholding Al Mu'allakah remain, the clear level line where the Roman work ends and the native work above this shows at least that the first church was begins, fitted on to the Roman wall at a time when the parapet was uninjured, i.e. before the ruin or dismantling consequent on the Arab siege in the
of the

The history of the siege, the of the fortress by Makukar and the Jacobbetrayal ite Copts, the toleration they received in return from the Muslim, and the vengeance they wreaked on
seventh century.
their

need recounting here

reason

Melkite co-defenders, are too well known to but the facts furnish the
:

why the Jacobite churches were saved from destruction at the Mohammedan conquest.
But there are two other points on which I think great stress may be laid, as determining a very early
date for the
first

structure.

These are

the occur-

rence of the cross sculptured on the classical capitals of some of the columns, and the testimony of Arab Both here and in the pillars on the first legends.
floor of the

round tower, crosses set

in

roundels

and carved

in relief are so

worked

into the foliage of

the capitals, that they cannot be other than part of

230

Ancient Coptic Churches.

[CH. iv.

Like columns are found in the and may be attributed to the third or fourth century with some confidence. To the third century also belongs, it will be remembered, the carved beam already mentioned as lying over the principal doorway. The date given to it
the original design.
earliest Syrian churches,

(284 A.D.) is the first year of Diocletian, (not the third as Mr. Chester's pamphlet says,) which is the starting-point of the Coptic era, though the great perseOf course it cution was nearly twenty years later.

does not follow that the beam is in any way dedicatory of the church to which it belonged, or determines

When the inscription was carved, have been many years in existence may but the coincidence of the two pieces of evidence the crosses on the capitals and the Greek inscriptionmight be taken, even if no further testimony could be derived from other sources, as proving that some church existed on the spot at least as early as the
its

foundation.

the church

third century.

The

rates this conclusion.

,

evidence however of Arab legends corroboPassing over the wild but not

worthless myth 1 which tells that Al Mu'allakah was built by one Bursa, son of Nebuchadnezzar, who was born of a captive Coptess' and returned with his
'

mother to Egypt, it is worth while to give at length another tradition related by Murtadi 2 who quotes it from Abu Nafr
, :

'Abu Nafr of the west (God's mercy on

the book of the

him), in Histories of Egypt, (which God

continue prosperous and well-cultivated,) says that on the castle gate at Masr, in the time of the Romans
1

Murtadi,

p.

174.

p.

254.

CH. iv.]

The Roman

Fortress.

231

before the

Musulmans conquered Egypt, there was

near the gate of the Church of Mu'allakah called the Gate of Grace an Idol of Brass in the form of a Camel, with the Figure of a man riding on him, having

an Arabian Turbant on his Head, and his Bow over his Shoulder and shoes on his Feet. The Romans and the Coptites, when any one injured or unjustly persecuted another, came to that statue, and standing before it he who suffered the injury said to him who did it, "Give me what belongs to -me, otherwise I
r

will

make my complaint

to that Cavalier

who

will

oblige thee to do me right by fair means or by foul." By that Cavalier they meant Mohammed (God's

peace and mercy be with him), for it is written among in the laws of Moses and the Gospel where the countenance and posture of Mahomet is thus

them

described

"He

shall

ride on a

Shoes on he a Turbant on
:

shall carry the Arabian Bow his Head :" God's peace and

Camel and have and have

mercy be
to Egypt,

with him.

When Gamrou (Amr) came

he and the Musulmans (God's peace be with them,) the Romans perceiving they would certainly be subdued, hid that Statue underground that it might not serve the Musulmans for an argument against them

had continued in that Lahigus), several thousands of years, and that they know place not who had made it God knows how it stands."
that that Statue
:

in the dispute. "

"I have heard" (says the son of

safe verdict.

Nafr was one of the companions of the prophet, took part in the siege of the fortress, and became one of the founders of the famous mosque of Amr at Old Cairo, which remains to this day His story refers the earliest mosque in Egypt.

This

Abu

232

Ancient Coptic Churches.

[CH. iv.

probably to some sphinx or other figure of ancient Egyptian work, which had been placed at the portal of the church the dress and equipment are no doubt But I think that without either purely fanciful. wresting or straining the sense of the legend one
:

time of the siege the church had been already so long built as to date in the rude imagination of an Arab from time imme-

may

fairly gather, that at the

morial.
fifty years after the of Kasr-ash-Shamm'ah I can find no further taking notice of Al Mu'allakah. The next mention of the
1 quite incidental, where Al Makrlzi states that in the days of the Sultan Ahmad Ibn Tulun the

For nearly two hundred and

church

is

patriarch Khail
still

'

ing Al Mu'allakah,'

sold to the Jews the church adjoini.e. the church of St. Michael,

used as a Jewish synagogue. This was about the year 880 A.D. Tulun was the builder of the superb mosque bearing his name and now standing in ruins near the citadel of Cairo. About the year 1000 A.D. the wild fanatic and persecutor, called

have 'built a round the church of Al Mu'allakah' whatever that means. Perhaps the precincts within the Roman wall were enclosed, and the church turned into a mosque, like Anba Shanudah. It is quite certain that the same khalif sanctioned an indiscriminate persecution of the Christians and plunder of All the gold and silver vessels in their churches. them were plundered, their endowments were forfeited and those endowments were splendid and bestowed on wonderful edifices,' says the Arab hisIllahi,
is

Al Hakim bi'amr

said 2 to

wall

'

History of the Copts, p. 85.

Id. p. 90.

CH. iv.]

The Roman Fortress.

: '

233

and he specially mentions that in the Mu'allakah was found a very great, endless quantity of 1 gold fabrics and silken vestments It may be noted as a curious fact in this and in many other cases that there was no destruction of the fabric, whether it was shielded by the indolence
torian
'.

or by the superstition of the Muslims. In 1049 A.D. we find the church and the monastic buildings in good repair, and the services unbroken in order, if
in splendour. It was in this year that the well-known Christodulus was chosen patriarch, and signalized his election by reviving an ancient

diminished

proclamation of the new patriarch, from the Natrun monasteries, as well as his election, had lately, but wrongly, been
usage.
after
his return

The

made
lica

Sargah, seu Cathedralis 2

at

Abu

'

quod ea

ecclesia esset Catho-

the consent of a

Christodulus, however, got council of twenty-four bishops,

'.

beside the bishop of Old Cairo, and was proclaimed in Al Mu'allakah where he duly celebrated. The of Abu Sargah, angry at this infringement of priest
his prerogative, refused to mention the patriarch's name in the diptychs at the holy eucharist whereat Christodulus was so concerned, that he was fain to
:

make peace by
Nevertheless

celebrating also

in

Abu

Sargah.

wholly usurped and retained the churches of Al Mu'allakah and Al Adra in Harat-ar-Rum of Cairo 3 driving out their bishops

he

History of the Copts, pp. 91 and 90.

2
3

Renaudot, Hist. Pat. Alex., Al Makrizi is clearly wrong

p.

424.
'

in saying that Christodulus

made

'

church, and that of St. Mercurius or Abu-'s-Sifain. of the Copts, p. 92.)

this

(History

234
and
i.e.

Ancient Coptic Churches.

after thirty years

[CH. iv.

he 'died

in the Mu'allakah,'

in the episcopal or patriarchal residence attached to it. There too died in 1102 A.D. the iniquitous

bond

who having given his solemn patriarch Michael in writing that he would, if elected, restore to
;

their bishops these

two churches which Christodulus

had usurped, no sooner felt himself secure upon the throne than he laughed in the faces of the bishops, denied flatly all knowledge of his promise, and threatened to excommunicate any who dare produce one of the duly signed and sealed copies This story, given in Renauof the document. dot, seems to show distinctly that Al Mu'allakah was the episcopal church of the see of Masr or nowhere is a bishop of Abu Sargah Babylon
:

mentioned. The successor of Michael, named Macarius, after the customary journey to Alexandria for installation

and

the monasteries of the western desert, returned to Old Cairo to celebrate in Al Mu'allakah
visit to

and the pre-eminence asserted or re-asserted by Christodulus seems ever after to have been quietly Certainly patriarchs were conseacknowledged.
through the twelfth century. Early Johannes died there, thither the dishonest and but was buried outside
all

crated there

in the thirteenth the patriarch

:

Cyril, the LXXV patriunscrupulous David, came in a grand procession with crosses and arch, gospels, tapers, thuribles, and music, preceded by priests and deacons and followed by a great multi-

called

1251 A.D. Athanasius was consecrated there the church was plundered about 1259, when a chalice of wonderful workmanship was found buried under the altar, i.e.
:

tude of Christians

and

Muslims:

in

CH. iv.]

The Roman
in the altar-cavity
;

Fortress.

235

hidden

under the

Mameluke

sultan

and again in 1 280 A.D. Al Ashraf Khalil,

founder of the beautiful mosques which bear his name, and of the Khan Khalili in Cairo, still the
finest

bazaar in the world.

relentless

the
all

same

enemy

Some twenty years later of the Nazarenes closed

Mu'allakah
re-

the churches of Cairo, and Al mained shut for nearly two years.

There the history ends abruptly, and the imagination has to leap over a gulf of nearly six centuries to find the ancient and venerable fabric in danger of
suffering to-day, at the hands of its friends, worse ruin than it has received in the shocks of war and

the clash of creeds during perhaps sixteen hundred 1 years of existence

.

The Church of Burbarah, or

St.

St.

Barbara.

Barbara to

whom

this

church
'

according to the Coptic calendar,

great

is dedicated was, the daughter of a

the land of the East,' and suffered mar2 The church is a large tyrdom under Maximinus and lofty building of the eighth or ninth century, and
in
.

man

must have been of great importance

but

can find

church early in 1884, and am bound to admit and with the exceptions noted at the beginning of this chapter, the restoration has been carried out with more care and truthfulness than seemed possible when I wrote the above
1

I revisited the

that as a whole,

paragraph.
2

Malan, Notes on the Calendar,

p. 61.

236
no
direct

Ancient Coptic Churches.

[CH. iv.

mention of it in Al Makrizi or other authors. on the eastern side of Kasr-ash-Shamm'ah close to the Roman wall, and is entered from the
It lies

street of the Jewish synagogue.

proved by the strange entanglement of domestic and ecclesiastical buildings around it. The dwelling-rooms have been little altered, but the church obviously has suffered a good deal, and is still undergoing a mischievous restoraIts
is

monastic character

tion.

Here, as at Al Mu'allakah,

all

the screens

o I ra I

mI

ra

a
St.

A.

J. B.

Fig. i6.--Plan of the

Church of

Barbara.

in the body of the church have been taken down, and probably will not be replaced while the ancient and most interesting stone ambon has entirely
:

disappeared. Though the plan of the main church was originally of the orthodox kind, with nave 'and two aisles,
haikal and aisle-chapels, and a triforium over the aisles and narthex, yet this plan has its peculiar modifications, which include two transepts of singular

Part of the north aisle and all shape and extent. the narthex have been walled off and secularised, the

CH. iv.]

The Roman Fortress.

237

former making a sort of passage leading either to the church or the dwelling-rooms, while the narthex serves now as the mandarah, where coffee is drunk, and tobacco is smoked none the less because the fumes may wander through arched openings into the The mandarah is of the same width as the church. nave, and the wall dividing the two encloses two columns that formerly stood clear. Ten other five on each side of the nave, made the columns, complete number twelve as at Abu Sargah, and were doubtless painted with figures of apostles or prophets, symbolizing the teaching on which the Church of Christ rests. But of the whole twelve
only half now are disengaged, the rest being more or less lost in walls or piers. They are as usual a finely painted and carved wooden archijoined by
trave,

and the masonry above

triforium or

is

lightened

by small

arched openings.

women's gallery at present shows oblong bay openings, two north, two south, and one west. Each of the bays north and south is
five

The

divided by a single column, while the western bay has two clear columns. Others stand engaged, so that the columns of the triforium correspond in

number and
upholding
that
it.

position though not in size with those This arrangement seems to indicate

the entire gallery originally was open, as in many western basilicas, and that the interior wall

with

its

bays

is

merely a

later addition.

transepts are carried out north and south beyond the aisles, southward into a plain square chapel now reft of altar and all ornaments, and retaining only a

The

small

niche
:

in the eastern wall to

mark

its

former purpose

northward into a dark

238
are three

Ancient Coptic Churches.

ft.

[ C H.

iv.

corridor about 45
little

in length,

ranged along which

chapels (or rather two chapels and a Each of baptistery), with a continuous iconostasis. these three divisions is entered by its own double

door through the screen. They are now mere rubbish holes, where a few books and many pictures lie
rotting
three,

and decaying

darkness.

The

deepening dust and unbroken baptistery lies northernmost of the

in

and the

priest

affirms with
is
it

reason that this corridor

of the church.

Indeed

some show of much older than the rest may be regarded as abso-

lutely certain that the three divisions represent the haikal and aisle-chapels of some smaller earlier

building. corridor

Opposite
chapels,

the

more

southern
is

of

the

the

corridor

widened
a
large

out
Epi-

and the additional

space

encloses

phany

tank.

exists at the north

very curious hiding-place for the sacred vessels end of the corridor. A door flush with the wall opens revealing another door inside the wall, and when the latter is thrown back
is

seen 3 ft. above the level of the threshold, whence it rises without steps. This chamber, like the chapels, is unillumined by a ray of light, and at present is a mere storehouse for pots and cauldrons and vessels, used to prepare the viands which the priest sets before his friends and

the floor of a secret chamber

neighbours at the yearly festival of dedication. more likely place for hidden treasure it is not easy but though a light was flashed in imagine every nook and corner, it discovered neither silver nor gold, nor anything more precious than the wares of an Arab scullion. Returning now to the main building through the
to
:

CH. iv.]

The Roman Fortress.

off the corridor,

239

one may notice that the haikal proper, and the two aisleBut the eastern chapels are under lofty semidomes. wall of the haikal has the unusual form of a sevensided apse below changing roofwards to a semicircle. The haikal-screen is ancient and good, though somewhat battered and in each spandrel of the doorway inlaid with ivory is a remarkable design of a rude winged figure climbing among and holding a creeping These figures can scarcely be meant for plant.
:

open screen that marks

for that strange angels, or for mere grotesques love of mingling the solemn and the ludicrous, the
:

sublime and the grotesque, which seems a permanent trait in the English character, has no counterpart among the Copts though early Byzantine churches abound in quaint ridiculous carvings and
;

There is nothing in Coptic impossible figures. churches like our ape-headed corbels, gurgoyles, frescoes of devils, and the monstrous beasts common in mediaeval churches, where a sacred subject is treated in a jesting manner as for instance in the
:

church of Stanley where the fall of

footed,

St.

Leonards,
is

man

Gloucestershire, represented by a splay-

fish-mouthed, frog-eyed, melancholy quadruped, holding in one hand an apple, and with the other pulling the tail of a heavily-moustached

ape or cat, whose pursed lips and fixed averted eyes convey most amusingly the idea of shocked
virtue.

In the haikal I saw three fine processional crosses of silver, each cross hung with six small bells, and on the staff a banner. The two candlesticks on the
altar are fine pieces of brass-work
:

there

is

also a

small oval

wooden incense-box now used

as a crewet

240

Ancient Coptic Chttrches.

[CH. iv.

(5 in. high and 4 in. across) beautifully carved with foliated scrollwork and Arabic letters in high relief.

The lid unfortunately is missing. The screen before the south aisle-chapel
the chapel is square, but in the east wall niche, in the north wall a large aumbry 3

is

new

is a wide ft. across

and

ft.

deep.

score of small pictures

lie

rotting

under the orthodox quantity of dust. Against the screen of the north aisle-chapel hangs a picture of St. Barbara and her daughter Juliana. With a palm branch in her left hand, the saint is pointing to a model of a church which she holds in her right. The church is a six-domed Byzantinelooking building with a turret and cross-capped spireprobably a purely conventional symbol, as there is

no trace of tower or

Cairo at present. nailed round St. Barbara's head represents a nimbus. Before the picture is a stand for a bolster of relics,

spire in any Coptic church near silver plate, like a crescent,

and a curious three-branched pricket candlestick of iron, somewhat resembling that at Abu-'s-Sifain. The interior of the chapel is wainscoted, and over
the altar is a plain baldakyn. curious little portable tower-shaped shrine (2 ft. 3 in. high and 9 in.

square) shows in front a very fine deep-shadowed painting of John the Baptist, who carries a scroll

with the legend Repent for the kingdom of heaven is at hand.' Before the picture is a little beam or The altar is littered all over bracket for tapers.
'

with more or less ancient books of ritual that have

been flung and tumbled together. Scattered among them or tossed in heaps on the ground at random
lie

candles, altar-caskets, old pictures, candlesticks,

ostrich-eggs,

incense,

and

silver

censers

in

even

CH. iv.]

The Roman

Fortress.

241

unusual profusion and disorder, under layers of dust immemorial.

The
life

triforium

is

not usually shown to strangers,

for a reason
-that
it

unanswerable in the logic of eastern the priest's harim (i.e. wife and children)

though they live and sleep in adchambers. But at my request the priest joining very kindly sent a messenger to clear out the ladies and that done led me through a courtyard and up a dark rickety staircase on to a flat roof, that lies over the chapels of the north transept. Here in bygone times had clearly stood another chapel or chapels, of which now only the eastern and northern wall remain, and a few small columns and loose fragments of screens and church furniture, The triforium is It forms a entered by a door on the north side. continuous gallery running round three sides of the
use
habitually,
:

church, stopping of course at the transepts. Originally there must have been several chapels hi and about the triforium but the only one now
;

standing

is

at the east

end of the north

triforium,

Chapel of Mdri Girgis. It is railed off by a screen, within which lies an extremely fine and interesting iconostasis, though the icons have long disappeared. The panelling is about 7 ft. high, and is continued upwards to the roof by later latticework. The wood seems to be cedar, but the peculiarity of the work is the entire absence of geometrical The whole screen is divided by broad patterns. borders into small panels, which are beautifully carved in relief with figures and arabesques. The double doors have each four vertical panels each spandrel has a figure on horseback enclosed in a circular moulding above the doorway in a small

and

is

called the

VOL.

I.

242
square
is

Ancient Coptic Churches.

[CH. iv.

a symbol not uncommon in western Chrisbut very rare in these Coptic churches two tendom

peacocks standing face to face on opposite edges of a flower-vase.

The other carvings represent chiefly animals. Gazelles are frequently pourtrayed, one being torn by an eagle, another devoured by a leopard or lion,
a third having
roc.
its eyes plucked out by a vulture or Hares and camels are well rendered in other panels, and there are two figures of four-legged

winged

griffins.

Two
:

curious

little life-pictures

dein

serve special

notice

they represent two men

flowing drapery on the ground, each waited upon by two standing The existence of this screen is slaves or ministers.

sitting cross-legged in eastern fashion

unknown even to the few who have ever visited any

quite
:

travellers or residents

church besides
1

Abu

Sargah and I could not hear that any one had ever before been admitted to the triforium But
.

the extraordinary interest of these carvings alone a trouble the will well repay the trouble of a visit
politeness of the priest will probably lighten.

At

1 Since I wrote the above, the screen has had a narrow escape When it became of being removed and carried away to England. clear that the priest could not be prevailed upon to sell it, he was threatened with the displeasure of the British Government (!) :

into yielding unsuccessful.

and, the threat failing, an effort was made to frighten the patriarch up the screen. Fortunately all endeavours proved

They were known, however,

deal of natural
ill-feeling

all

over Cairo, and

the Copts.

produced a great

among

possible against such attempts more to rob the Coptic churches of their few remaining treasures particularly when the object in question has a structural importance,
I protest in the strongest
:

manner

and
of

loses

its

chief interest in being

removed from
gainers
;

its

original

position.
art

In such a case

museums may be

but the cause

and archaeology

suffers.

CH.

iv.]

The Roman Fortress.

243

will

it is to be hoped that some action be taken to prevent the use of this and other parts of sacred buildings for domestic purposes. No doubt the triforia were meant for the women often made originally, and communication was

the

same time

direct with

ings
It is

attached

the women's apartments in the buildto the churches, as for instance

at St. Cross, near Winchester.

was the case also

vision

easy to understand, moreover,

how when

pro-

was made in the body of the church for the presence of women, and the galleries were no longer needed for the purpose of worship, they were gradBut this is not only ually turned to profane uses. a departure from primitive custom and a desecration, but it places one of the most interesting parts of these ancient buildings at the mercy of ignorant and reckless people, and leaves visitors dependent on the temper of a priest, who may be courteous and obliging as at K. Burbarah, or may be morose and bearish as the priest at Abu Sargah, who flatly and
effectually refuses permission of entrance.

What

main from the

I

treasures have been destroyed or still rein such inaccessible places, may be conjectured
fact that in the

one church of K. Burbarah

discovered besides the beautiful screen

remarkable wall-paintings on plaster. chiefly on the south wall of the south triforium, and formed the decoration of a chapel corresponding to Mari Girgis, but now quite abolished. The paintings
are difficult to decipher, owing to the fact that at least three layers of plaster may be distinguished,

some very These are

each coloured with a different design at a different In some places too one coating has fallen period. in others two if not three are gone, while various R 2
:

244
work

Ancient Coptic Churches.

[CH. iv.

attempts at restoration or repainting have

in helpless confusion. judge, the earliest painting

left

the

But as far as I could was a conventional pattern of roundels enclosing crosses and the sacred This design shows clearest on a pilaster of letters. Another the north wall of the south triforium. design clearly distinguishable, though it seems to have been painted over the first, is a series of large figures of apostles or prophets under a continuous
painted arcading. though the head

One
is

figure

is still

in fair condition

the

Redeemer

gone, and probably represents the left hand carries a scroll. There

are traces of ten other figures.

second layer is covered with a large bold design showing crosses with circles both on the branches and in the angles between the branches.
again of these the best preserved and most remarkable are two equestrians, probably Miri Girgis
layer
figures

The

On

the
:

third

human

are

painted

and

Abu-'s-Sifain, drawn with great spirit and well coloured. They lie to the westward end of the

triforium.

But the face of the wall is not, and apnever has been, quite level so that the parently various layers run one into another, as successive coatings of plaster have been carelessly laid on an uneven surface. Thus where a slight curve or splay has been filled up level, leaving a figure half-concealed and half-exposed, sometimes a new design has been painted over the junction, sometimes the The result is a original figure has been restored.
;

extremely puzzling. Under the chief remaining figures are Coptic writingsvery fragmentary, but no doubt worth deciphering. But it is evident that the whole of the south tri-

mass of scattered

details

CH. iv.]

The Roman

Fortress.
:

245

forium was covered with mural paintings there are also traces of paintings on the piers in the north and west divisions. These latter are the parts now most in domestic use, and I feel sure that traces of like work could be found under the plentiful whitewash of the main walls, and that the triforia all round were once blazoned with figures, rivalling in their own

degree the
I

triforia

of St. Mark's at Venice 1

great exertions to obtain a photograph of the carved screen. It was quite invisible through the camera at a distance of even ten feet owing to

made

the darkness

but by an arrangement of mirrors

we

brought the sunlight from out-of-doors and flashed it round a number of corners. Thus the photographer

was able

to play it over the screen, and he spoke of the experiment as likely to prove a great triumph. There is no reason it should not answer again but
:

he misjudged the time, and the picture showed the panels clearly enough, but only a dim blurred outline of the carvings. It was my last opportunity and a
vexing
failure.

all

following measurements of the church were could take, but they will serve to give some idea of its size
I
:

The

Length of mandarah or original narthex .11 (E. and W.)

. .

ft.

in.

I deeply regret to say that at my last visit in January, 1884, found that these interesting frescoes had been almost entirely destroyed. All the heads had been deliberately cut out of the wall,

and now blank

tion.

show their posievery available fragment of the smallest interest has been removed, and nothing whatever is left but a few incoherent patches of colour. There is reason to believe that this is the work
circular holes in the plaster alone

Besides

this,

of an Englishman.

246

A;ncient'. Coptic

Churches.
.

[CH. iv.

Wall ;bqtween mandarah and nave Length pf. nave

>

ft.

in.

56ft. gin.
;

Length

haikal (from outside screen to .centre of apse)

.of.
.
,

ft.

Width Width of church (nave and two

.
.

of nave

25

ft.

Thus, the

.total

length

is
ft.

46 ft. 6 in. 82ft. gin., the width exaisles)

.

cluding the transepts 46

in.

belonging to K. Burbarah lies behind the church and is bounded eastward by the

The graveyard
wall":
?

Roman

It

contains

some extremely

curious

and. interesting tombs, which date undoubtedly from a very early epoch, whether or not the priest is right
in ascribing to

them an age of 1500

years.

The

majority are pits, square or conical, hollowed out One or two beneath, the earth and lined with brick. of these are open but the bodies have either vanished or are hidden under the bricks and rubbish that has fallen in with the roof upon them.
;

But one floor of the Roman bastion at the angle of the wall here remains uninjured, and this is the only place where a clear idea can be formed of the original design. of the lowest story in these bastions. The entrance had been blocked up at some remote

period in such a way that the windowless chamber within was completely sealed. But shortly before
.

my
had

visit in

the spring of 1881 some of the masonry fallen from the archway, and the light that
in

streamed

through the opening revealed as horrifying a sight as any that can well be imagined. The chamber proved to be a mere vault about 6 ft. by 10, walled and roofed with Roman tiles, and in it piled onfe over another in hideous disorder lay a score of human bodies. Some of them were in coffins from
:

CH. iv.]

The Roman

Fortress.

247

others the
lying face

wood had fallen or decayed. Some were upwards, some on their side: some straight,

some doubled up with arms bent behind the head, or limbs twisted and distorted in various ghastly All had their, faces muffled up and their fashions.
forms shrouded^ save where fleshless bones protruded from beneath their decaying drapery one head was resting on a sort of velvet cushion and all lay with It seemed as if some their feet towards the east. of the bodies had become mummies, not skeletons, as withered flesh here and there was showing, a result quite possible in an excessively dry climate, especially as in an air-tight chamber of the kind the temperature would scarcely alter winter or summer. Close by, aligning the Roman wall, is a row of modern sepulchral vaults above ground, each with an arched
; ;

doorway westward, blocked by a single doorstone This arrangeis lifted away by an iron ring. ment is that of the traditional early eastern tombs, and in looking upon it one feels the old words roll
which
'

away the stone from the door' quickened with a

vivid meaning.

The Churches of Mari Girgis and

A I 'Adra.
little

Of
the

list

the two remaining churches which complete of those lying within the walls of Kasr-ashis

Shamm'ah, there

to

be

said.

They

are

situated close together, nearly adjoining the

1

modern

The latter is curiously called ^larLJl Ij.^ig,.> x^^JLJI ^JuJI or The reason of the name is quite the Virgin of the Pot of Basil. lost by the Copts of to-day.

248
cemetery.
is

Ancient Coptic Churches.

[CH.IV.

The

entrance to the precincts of Al'Adra

through a low narrow arched doorway, such as belonged once to nearly all the churches. The

and venerable old man, beard and, like the priest with snowy patriarchal at K. Burbarah, he is conspicuous for having refused bakshish for he excused himself with the graceful remark that visitors came as his guests. Such an idea is quite out of fashion with the Copts geneThe church is a small, dark, nearly square rally.
priest
is

an extremely

fine

Hanging before building, with the usual features. the iconostasis is a small ancient Arabic or Venetian glass
It

lamp, the stem built of rings tapering downwards, the body encrusted with medallions.

resembles one of the lamps noted at Sitt MaBut unless there are any riam, Dair Abu-'s-Sifain. curious vessels in the treasury or sacristy a fact
I

was unable

to

ascertain

there

is

nothing else

of interest in this church, which is said to have The ancient Epiphany suffered some rebuilding.
tank, however, which lies south of the remains unaltered.

main building,

Mari Girgis also may be shortly dismissed. The original mandarah, which is first entered from the street, was a magnificent piece of work, and still retains tracery and carvings of great beauty. The and delihigh pointed arches, painted woodwork, cate arabesques remind one very much of the

Arab domestic

architecture of the best period, such as still may be seen in a few old houses in Cairo, the finest of which is owned by the courtly and genial

Shaikh

Ahmad

as

Sadat.

But

all

that

remains now is a neglected ruin. which stands a little way beyond,

The
is

church,
dis-

most

CH. iv.]

The Roman Fortress.

249

heartening structure. The old church was destroyed by fire, and has been replaced by a half-gaudy,
half-sordid, altogether pitiful building, in which all that bad taste and unskilful workmanship could do

has been done to produce the nearest imitation of a third-rate Greek model. Northwards of this new church are the ruins of an old one but I cannot
;

say whether they mark the site of the original Mari Girgis, or of some chapel attached to it. Traces are
still distinguishable of a nave, two aisles and triforia the lines of the eastern wall may also be followed,
;

and one or two columns are standing with the cross sculptured on their capitals. According to Eutychius the church of Mari Girgis was built about the year 684 A.D., by one Athanasius, a wealthy scribe, who also founded the church of Abu Kir 'within Kasr-ash-Shamm'ah.' This of Abu Kir is not accurate, for there description is now no church of that name within the walls,
but it lies so close to the Roman fortress that the misstatement is not very serious. The fortress may however have contained a church called Abu Kir, though every vestige of it has now vanished.

CHAPTER

V.

The Minor Churches of Old

The Churches of

Cairo.

Dair

Bablun,
'.

The CJmrches of Dair Tadrus,

if
yJX/Jy

OUNDS
now

of rubbish piled to the south of

Kasr-ash-Shamrn ah, and the natural ridge, //f\v\W\ /{/ \^v spoken of by Strabo, on part of which is
settled a

Muslim
off

village,

completely

close the

view and screen

little

group of very old

and curious Coptic churches. The shortest way to reach them is through the village but it is far better to climb a windmill-hill a little to the left, whence a bird's-eye view may be had of the Roman fortress on 'the one side, and of these churches on the other. The churches lie within two dairs, which will be
;

seen standing close together in singular isolation, like a pair of time-worn towers, built in a barren

hollow between high mounds. The nearer is called Dair Bablun, the other Dair Tadrus each is girt
;

by and covered

its

own

belt of lofty wall, built of grey brick,

;

in places with plaster but Bablun throws out northward a low fence-wall, which forms an enclosure before the entrance. Tadrus is at

once distinguished by three palm-trees, that lift their tufts well above the clair. By keeping still on the high ground, but moving a little southward,

Minor Churches of Old

Cairo.

251

and back from the churches, a rocky point may be reached whence opens a view for range and magniEastward ficence almost unrivalled in the world.
spread till they touch the citadel of Cairo, and seem to vanish away in the Delta beyond. At their feet stand the ancient tombs of the Mamelukes, looking very sombre and sad in contrast with the minarets of the shining city, but harthe white
hills

Mukattam

Fig. 17.

Dair Babliin and Dair Tadrus.

monising with the dark tract of desert that surrounds

them and reaches past Babylon. On the west the land is divided by a huge sweep of the Nile from above
Bulak and the palaces of Cairo to below Bidrashin and the palm-forests of Sakkara. The pyramids of Gizah and the whole group of the Sakkara pyramids maybe seen together; and nothing can be finer than the latter, as they rise severed from the river by thick

252

Ancient Coptic Churches.

[CH. v.

masses of palm, and stand high on the horizon, which seems and is the beginning of infinite unknown soliThis side the Nile, bounded by a great arc tudes. of the stream on the one hand, and by yellow cliffs on the other, lies a broad plain covered with corn and clover in the greatest richness, and dotted with

The nearest of these villages, convillages. for its ring-wall and white dome showing spicuous Avithin between palms and acacias, is the Coptic
shady
Dair Mikhail l enclosing the church of St. Michael. But to return to Dair Bablun. This little dair, which is scarcely one hundred yards in circumference, but is girt by a wall 30 ft. high, stands
very near the

name

it

of the pre- Roman Babylon, whose preserves, though the site was subsequently
site

covered by the Roman town that sprang up round the fortress. The Roman sewer, running along the edge of the plain near Dair Mikhail, has been already mentioned as marking the ancient bank of the river and the extent of the town in a south-

ward direction. The dair is occupied entirely by the Church of A I 'Adra, which is called in full the Church of the Virgin by Bablun of the Steps 2 and by the few monastic cells or dwelling chambers attached to it. Three or four women live there now, and some'

,'

times are obliging enough to let one enter the door but the key of the church is kept by the priest who lives at Cairo, and comes over only on Saturday
;

evening and early Sunday morning for service. It is therefore extremely difficult even to get into the
1 2
.

Called in
jJ\

of

; this title.

Jj_Ur d^Il or the Angel Michael. do not know the origin or meaning ^jJbLo the Copts
full
:

CH. v.]

Minor Churches of Old

much more

Cairo.

253

to study it. The plan nearly a square, and it consists of narthex, approaches

church,

nave, and two aisles, haikal and two aisle-chapels, while above the narthex and aisles are triforia. The

same breadth as the nave, from which they are divided by an alternate arrange^ment of pier and pillar supporting the triforia above.
aisles are nearly of the

choir runs the whole breadth of the church, but the nave, or men's section, is shut off by screens from the aisles as well as from the narthex and the choir.

The

There are no transepts, but the architrave, either side of the nave, is carried across the choir on a pillar, and runs into the wall which divides the
haikal from the side-chapels.

The
for

south aisle

is

probably meant

to

be reserved

women.

The

baptistery lies at the south-west corner of the church in the narthex ; the font being, as usual, against

the east wall, which divides the baptistery from the south aisle. Near the entrance in the narthex a
large basin of stone rests on the ground it seems to have been used anciently as a font, but has now
;

no purpose. The nave is a step higher than the there are narthex, and the choir than the nave rows of pictures over the choir-screen and the haikalscreen the former are quite devoid of merit, and the latter have no special interest. Of the two
:

standing in the choir to uphold the architrave one is plain, the other, or northern, is fluted
pillars

and

twisted.

All round the choir are various in-

ferior pictures.

The

lectern

here

is

very

fine

and of unusual

design, being panelled with fine Arab lattice-work. The standard candlestick too departs from the common pattern and the silver censer, generally
;

254

Ancient Coptic Churches.

its plate,

[CH. v.

hanging from

has

little bells

upon the

chains,

as depicted in the painting of St. Stephen at Abu Sargah and elsewhere. Over the high altar in the
haikal
is a canopy painted inside with a figure of The sancChrist in the attitude of benediction. is walled off on each side from the aisletuary

chapels, but a thoroughfare is open to the south The walls aisle-chapel against the eastern wall.
all

round the haikal are decorated with fine mural paintings on the north side is the figure of Gabriel between two panels, each containing the six-winged on the south is a corresponding device seraphim with Michael in the centre. The eastern wall is and in the niche is a fresco of our Lord apsidal,
: ;

seated, the right

left

hand

uplifted in benediction, the

holding a gospel.

By

the head of the niche

are also two evangelists, one at each side upon the wall/ These paintings are all very ancient, and, though partially damaged, retain enough colour and
spirit to

make them
its

singularly interesting.

aisle-chapel is not only vestments as usual, but part of the plaster coating has fallen away, revealing a mixed

The

altar in the north

stripped of

structure of brick

and stone.

The

eastern wall

is

faintly curved, containing a central niche and two aumbries, like the corresponding chapel at Al Mu'allakah. There is here the ordinary litter of sacred books and ornaments, dismounted eggs, rubbish and lumber generally but nothing noteworthy. The chapel south of the haikal is curious, and perhaps has no title to be called a chapel, for it
;

It is, however, difficontains at present no altar. cult to believe that this little church should furnish

solitary

exception

to

what seems

otherwise

CH. v.]

Minor Churches of Old

Cairo.

255
its

universal custom.

Moreover, the likelihood of

having been designed for a sacristy or a diakonikon, as in Greek churches, is disproved by the fact that a separate little storeroom for sacred vessels

and vestments actually exists on the south side of this chapel, entered by a door from it, and divided by a party-wall On the other hand, the choirward
screen
is

for being

of a kind quite unparalleled in this position made of lattice-work, or mushrabiah, it is

;

of course transparent; and though a chapel screen

may have slide windows to open on occasion, it is never allowed to be transparent. Another point to notice is that there are no icons, as there should be before every chapel, and that the screen is But the truth doubtlittle more than 5 ft. high.
less is that the altar

time for was then work.

was removed at some distant convenience sake, and the original screen
replaced

by the

present

low

lattice-

There is nothing specially remarkable that I could discover in the furniture of this church, except a small textus-case of silver repousse, which has the
peculiarity of opening at one side, instead of being closely sealed up for ever, and a small but very finely chased processional cross of bronze.

Both the north and the south triforium are occupied by a chapel, dedicated respectively to Mari Girgis or St. George, and Al Malak Mikhail or the
angel Michael, but they contain nothing of interest beyond an altar-casket in the latter, on one panel

The painting, is painted the Last Supper. however, is of very average merit. It should be mentioned that the nave of Al 'Adra For is covered in with a wagon-vaulting of stone.
of which

256

Ancient Coptic Churches.

I

[CH. v.

the following measurements Rev. Greville Chester

:

am

indebted to the
ft.

in.
'

Length from west wall to haikal-screen Length from haikal-screen to centre of

apse Total length Total breadth, including two aisles Breadth of central apse
.

38
14

-533
.

52

Depth of niche

.20

14 10

DAIR TADRUS.

THE little dair lying close to Bablun contains two dim and ancient churches, remarkable not so much for any peculiarity of structure as for the extraordinary number and richness of the vessels or vestments belonging to the service. These churches are named Abu Kir wa Yuhanna, and Tadrus, the former lying to the right and the latter to the
left

of the narrow courtyard into which the door This courtyard of the circuit-wall gives entrance. divides the dair into two halves, one of which is

own mohave been buildings. made in each case for about twelve residents and from the cell-like character of the rooms, it seems more likely that they were meant to hold a body of
covered by each church together with
Provision seems
its

nastic

to

monks, than merely to shelter a tiny colony of refugees rendered houseless by the decay or destruction of their homesteads. Yet one may imagine, with fair show of reason, that the three churches were once part of a larger village or town, that they were

CH. v.]

Minor Churches of Old

before the ancient

Cairo.

257

split up and scattered into isolated strongholds, as at present and that when the houses in the vicinity were wrecked, a ring-wall was thrown round the churches to defend them from the results of the consequent exposure. These walls have been plastered and patched again and again, as windows and doors have been renewed
:

in fact built

Masr was

or altered

but substantially they are unchanged from a very remote antiquity. It requires some courage to guess at the date of an Arab wall of brick but the period may lie between the tenth and the twelfth century and the churches may
:

belong to the seventh or eighth.

The Church of

Abu Ktr^ wa Yuhanna

is

dedi-

cated to two martyrs, Abu Kir and Yuhanna, or SS. Cyrus and John of the town of Damanhur in Lower

Egypt.

Their

festival is

on the fourth day of the

month Ablb, i.e. about the 2Oth of June. The doorway leading from the courtyard already
mentioned towards the church is a low narrow closed by an it is postern with an arched head thick and massive wooden door, and is a extremely rare example of a type once common in ancient
:

Fortunately however the type is preserved for the mosque of Zainum al 'Abidln, which lies among the rubbish mounds east of Mari Mlna, and is built upon the site of a
churches.
in indestructible material
:

very early Christian church, still contains an extremely fine doorway and door of black basalt, once the entrance to the church. One jamb was originally a separate piece, while the other jamb and the round
1

sounded
is

Vulgarly but wrongly pronounced Abu'eer: the j is not in the base Arabic of the modern Egyptians. The Arabic

258

Ancient Coptic Churches.

[CH. v.

arch were formed of a single stone like a J reversed. crack now divides them, but the door, still unin8 in. thick jured, is a ponderous rectangular slab

which swings on its own pivots. The massive size and strength of the stones incline one strongly to suspect that they may have belonged to some ancient Egyptian treasury or tomb, before they were used for a church in any case the work is extremely and the design was regularly copied for Chrisold, It is the common form of entrance tian buildings. to the monasteries in the Libyan desert now. In the middle of the door a cavity is cut to receive a lock which must have exactly resembled the wooden lock in common use among the Arabs to-day, and such as still remains upon the door at Abu Kir wa Yuhanna. There the lock consists of a heavy square beam, the under face of which is cut into large
:

notches or teeth when the beam is shot home some of these teeth fall upon and fit into corresponding teeth in a socket in the wall. The key is a small
:

rod of iron with a loose joint near the middle and a but the swingIt has no bow flange, but no wards. every ing handle makes a lever to turn the key turn lifts the beam and frees a single tooth, till the beam comes out of the socket and the door opens. A short passage leads into a second small courtyard whence steps ascend to the dwelling chambers, and a door opens at the south-west corner of the
:
:

church.

The

building

is

quite shapeless, though

:

by

a stretch of language a nave and two aisles may perhaps be distinguished it contains, however, the usual haikal and two side-chapels with a continuous but the little iconostasis, in front of which is a choir westward of the choir-screen is so space remaining
:

CH. v.]

Minor Churches of Old

Cairo.

259

irregular in shape, the walls run at such odd angles, that no name will cover its usage. Its position

answers to that of the narthex generally, but probably in the rare event of women coming here to worship they would be placed in this section and the men would stand within the choir. At the farthest point westward in a gloomy corner is a door opening into a narrow sacristy, in which are stored some extremely valuable and interesting ornaments. The altar in the haikal is dedicated of course to the patron saints of the church, St. Cyrus and St.
John. The wall-niche contains a distemper painting of Christ in glory on a gold ground. The north side-chapel is dedicated to Al 'Adra, and the south

Mari Girgis. Neither the icons nor any other of the pictures in this church have any merit or attraction. Relics of the two martyrs are preserved^ in silk brocade cases, in a small shrine named after
to

them, on the south side of the church. Before the sanctuary-screen hangs a small bronze corona, and another larger one reposes disused in the chapel of Al 'Adra. Near the first one is also suspended a metal lamp which I take to be a traIt has ditional copy of a Venetian design in glass.

a wide flat rim, with a globe below, then descends with sharply tapering hoops to a point. On the globe are three heads, or rather bust figures, from which slender rods are fastened by rings. A single cross-piece meets and joins the rods above, and from the centre of this the lamp is suspended by a chain.
pattern curiously resembles the glass lamps described at Al 'Adra, Dair Abu-'s-Sifain, and Al 'Adra in the Roman fortress and, what is more
:

The

curious, the very model of

s 2

it

may be

seen in brass

260

Ancient Coptic Churches.

[CH. v.

or silver at St. Mark's and other churches in Venice.

Besides several altar candlesticks of bronze, brazen cymbals, and silver thuribles both plain and parcel
gilt,

the church also possesses a plain silver chalice

and paten with its asterisk or dome (kubbah) of silver, and silver spoon, also belonging to the service of the altar. There are also two fine processional crosses of silver with silver sockets, two small handcrosses of silver, and two silver fans or flabella, circular discs, each with two figures of six-winged seraphim in repouss^ work, a cross above, and a beautiful design round the border. Here also is that
marvellous faire booke,' the magnificent textus-case of silver given in the engraving (vol. ii). It is 15 in. It is covered all long, 1 3 in. broad, and 3 in. deep. over with repousse silver the front and the back
:
1

are nearly similar in design, and round the sides is a conventional pattern. The large plates of silver

overlap the sides, and are rivetted down upon them. The copy of the gospel is first enclosed in a silken

wrapper then cased all over with cedar or ebony, which in turn is completely overlaid with plates of silver. The rivet-heads fastening down the silver form a graceful border about all the edges, and are tasteInfully scattered besides over the whole design. side the rivet-border runs a narrow band of dotted work a like band cuts off a space top and bottom
:

The Coptic beginning of the Gospel of Jesus Christ the Son of God.' Farther inward an oblong is marked off another dotted band, and the interval is filled by by very beautiful interlacing arabesques with a cross at
to

enclose

raised

inscription

in

'

the four angles. Touching the dotted band inside comes a flat band with raised edges set with rivets
;

CH. v.]

Minor Churches of Old

Cairo.

261

and from the enclosed space two

off

vertical lines divide

a square, leaving side compartments, which are fine feathery scrolls. In the midst of the square stands out a fine large cross with pearshaped branches starting from a central boss and

worked over with

remaining richly decked with flowers closely resembling the Rhodian or the Persian cornflower. The five crosses and the flat border round the central cross are delicately gilt. Altogether it is a sumptuous and really glorious work of art one of the finest treasures of all in the Coptic churches. It dates probably from the sixteenth or
all

the

surface

is

late fifteenth

century

1
.

The trouble it cost to get the photograph of this gospel-case taken will not be soon forgotten. A letter from the patriarch was not easy to get a photographer was hard to find and the priest
1
:

almost impossible to catch except at impossible times,

evening and early Sunday morning.

late

Saturday

But having with untold exertion brought the priest, the photographer, and the letter face to face at the church door, only two or three days before my departure from Cairo, I nearly found all my labour in vain. The priest read the letter bidding him show me all honour, and allow me to draw in the church but said the letter only referred to the walls not to the vessels or ornaments Logic was lost labour and threats wasted breath even bakshish seemed powerless. He seemed really afraid that the book would be stolen and seeing this, I promised, on the word of an Englishman, not to touch it, and only to require it out:
1 :

side the church five minutes, adding,

'

am

tired of

asking

now

answer

speech single and speech straightforward In a moment he will you bring out the book or will you not?' relented, locked the dair door, and laid the book on the bench. I was in alarm lest he should snatch it away before the photographer could finish but a magic change had passed on his mood and he afterwards very kindly allowed the stole and the sleeves to be photographed also. All were unfortunately so badly taken, that only the exceptional skill of the friends who copied them for me could

me

once

for all

have produced anything

like the beautiful

drawings given in

vol.

ii.

262

Ancient Coptic Churches.

[CH. v.

Scarcely inferior in interest to the textus-case are the splendid ancient vestments belonging to this
little

Besides some finely embroidered stoles and dalmatics, now sadly worn and tattered with age and neglect, there is a very fine patrashil, with a pair
church.

of armlets to match, and a girdle with silver clasps. The patrashil, answering to the Greek tTnTpayr\\iov,
ft. long and 8 in. wide the upper part It is made of with a hole for the head. pierced crimson silk-velvet, most richly embroidered with

is is

about 6

figures

and designs in thick thread of silver. On the top under a double line is a dedicatory inscripa double border tion in Arabic, enclosing two crosses runs all down the front on each side worked with
:

a pretty olive or other leaf-pattern two twisted lines also run down the centre, and the whole space is divided into twelve little compartments each containing the figure of an apostle, with his name in a little band of Arabic writing above his head. Each is clothed in a kind of hooded bears his figure cope, hands crossed upon the breast, the right hand clasping a cross the dalmatic under the cope shows three crosses between diagonal lines. The embroidery of
:

these figures is so closely wrought that they look as if made of solid metal without its stiffness. The
true of the Arabic writing and the borders, which like the figures are finely gilt. The whole is
is

same

so massive with weight of inworked silver, that it must be as uncomfortable to wear as it is beautiful
to look upon. The patrashil is merely the ordinary as it hung in front over both shoulders, brought stole,

together under the chin, and sewn down the whole length and the absence of any border at the bottom may be a reminiscence of this origin.
:

CH. v.]

Minor Churches of Old

Cairo.

263

The
with

armlets are also of crimson silk-velvet, lined silk, and richly adorned with silver embroidery.

reach as far as the elbow, where they widen slightly as compared with the wrist, and correspond to the Greek eiripaviKia. Round each wrist is a

They

double band filled with a sort of crossbar design the space between the two bands is covered with Arabic Then comes the main part of the sleeve, writing. which is worked all over with beautiful arabesques and stars enclosing floriated crosses, in the midst of which, on the right sleeve, is a figure of the Virgin Mary holding the child Christ, and on the other the angel Michael holding sword and balance both these figures are done in fine needle-work embroidery of Next a wide band between two choice colours. lines is filled with alternate crosses and stars, both very intricately worked this is followed by another band of Arabic writing, and finally the elbow-opening is trimmed with a border like those about the wrist. Lengthwise also, from wrist to elbow, there runs a narrow band, crossing all the others. All the devices on these armlets, and the nimbs on the
: :
:

figures, are

wrought
is

in thread of silver.

The
shil

girdle

made

of the

same

stuff as the patra-

and armlets, but is quite plain, without any The clasps embroidery or other embellishment. massive silver when closed they however are of show as a single plate of curved metal 7 in. long and 2 in. broad, the angles rounded and the ends slightly
:

covered by a large gilt shieldlike boss, decked with smaller bosses in rings, and At either side divided by lines of raised dotwork. is another large boss worked over with enamel and and all set with an enamelled outline of wavy form
pointed.
is
:

The joint

264

Ancient Coptic Churches.

[CH. v.

along the edges of the clasp there runs a border of the same dark-coloured enamel.

These are
the church
:

all

the treasures that the writer saw in

but there

may be

others to discover.
is

On
it

all

alike the dedicatory inscription

:

the

same

runs thus

A perpetual comely gift to the houses of the glorious

martyrs

Abu Kir and Yuhanna

between the

hills.

Reward,

Lord, him that hath taken

is

these pains.

Some

of the engraving
illiterate

very rude, and clearly

done by an
((^/UXM

person,

who
'

writes for instance

'

vjy^<o for cy*>o.

O-A-?) is

expression between the hills a curious variation from the fixed

The

formula.

the ancient

There can be no doubt however' that it is title and description of the church, and
position in the remotest times as accudoes to-day. The hills therefore are not
date,

denoted
rately as

its
it

mere rubbish-mounds of mediaeval might seem to be, but are part and

as

they

parcel of the

high ground occupied by the Babylonian fortress and by the Roman camp, as seen and recorded by
Strabo.

is

The solitude of the two churches in Dair Tadrus worse than that of Al 'Adra in Dair Bablun for
:

while the priests of

all

three churches live at a dis-

tance, and come only for evensong on Saturday and matins on Sunday, in Dair Tadrus there is not a not even a woman as at Bablun single inhabitant but only a forlorn and friendless cat, locked within the monastery walls for six days, and left foodless till

the seventh.

The Church of Prince Tadrus

the Oriental^

is

CH. v.]

Minor Churches of Old

Cairo.
'

265

consecrated to a martyr of that name, and prince/ His as he is called in the dedicatory inscriptions.

legend will be found in its place. Tadrus, or Tadrus, is the Arabic form of Theodorus. This church has the usual three chapels at the in the northern east end, each with its own niche
:

side-chapel

is

also

marble capital Before the niche in the haikal there hangs censer. a very beautiful little lamp of silver. The body of the church consists of nave and two aisles, the aisles being divided off on each side by two piers, between which stand close together a pair of slender columns. North of the choir is a shallow recess or shrine fenced off by lattice-work, and adorned with pictures In the south aisle is a cupboard or of no merit. bookcase containing a great quantity of books, a few of which are both ancient and in fine condition. The roof of the building is irregular, but comprises four domes, one of which over the centre of the church shows four crosses in relief upon the plaster, which possibly may be consecration crosses, though they
are quite out of reach.

an aumbry, where lay an ancient of Roman form, and a plain bronze

church of Amir Tadrus is more remarkable for the number and beauty of its ancient ornaments, than for anything strange or striking in its architecture. Besides the bronze censer mentioned above, and the little
like

But

Abu Kir wa Yuhanna,

the

lamp of pierced silver-work hanging by chains of

silver before the haikal niche, in the haikal

may

(or

might) be seen two very fine censers of solid silver, engraved with scroll-work, and hung by silver chains with little bells upon them a silver cross two plain white shamlahs, i6ft. 9 in. long and i ft. 3 in. broad,
:
:

266

Ancient Coptic Churches.

[CH. v.

of linen, embroidered near the ends with two large crosses in red and yellow needlework with the sacred

between the four branches, a above, and co The centre of one cross is 2 ft. 6 in. from the end, and of the other 3 ft. 4 in., and a thin stripe of red is drawn across each end of the shamlah Here also are two dalnearly 4 in. from the hem. matics, embroidered in front with a figure of the Virgin and Child throned, and two flying angels holding her crown on either side the throne a blue cross outlined in black, and underneath it a figure of the Amir Tadrus on horseback slaying a dragon below in a wide curve runs an inscription in red, and a date 1217 Coptic, or 1501 A.D. Round each sleeve is a yellow border edged with black, and decked with an olive-branch pattern above the border is a row of three crosses, and above that a star between two all in various colours and above the star crosses is the figure of an angel holding a Latin cross. In the middle of the back is a yellow cross edged with black. All this work is embroidered in fine
letters

below

it.

silk.

In the south aisle-chapel are an ancient patrashil and pair of sleeves to match they are of yellowbrown colour richly brocaded, but not worked with
:

silver.

There

lie

on the

altar

two

fine large gospel-

one of silver covered with repousse ornament of crosses, flowers, scrolls, Coptic and Arabic writing the other made of plain copper is altogether of ruder workmanship, but bears some figures of angels, and a title in the two languages. When used at baptism
cases,
:

the silver gospel is set upright upon the gospelboard a wooden frame that closes by hinges in the

middle

round the edge of the frame are prickets

CH. v.]

Minor Churches of Old

Four fans or

Cairo.

267

for candles.

flabella of fine silver with

handles, half cased in silver, are among the best treasures of this church they resemble those
:

wooden
of

Kir wa Yuhanna mentioned above, but their original use seems forgotten, and now they are employed merely to decorate the gospel-board. The wooden handles are hollowed to receive a pricket, so that the four fans stand upright round the gospel at solemn service sometimes tapers are even fastened on to the fans at top, by forcible compressment of
:

Abu

the

wax upon

the silver

In the niche of this chapel was a fine fifteenth or sixteenth century picture divided into four panels
the Virgin, St. Peter, and two equestrians identical in form and treatment with a painting to be seen in

one of the

cells

room of the Roman round the Greek convent.

opening out of the eight-pillared tower, and belonging to

But the treasury of Tadrus, where the great rnass of precious things is stored, is a low dark room entered from the south-west corner of the church and
:

by no means rich enough to compare though with the treasuries of Priam or Atreus, or like the treasury of St. Mark's at Venice to tempt a second
it

is

Stammato, yet the nature of the scene, if not the value of the possessions in ward, gives a visit here a sharper flavour of oriental romance even than life
'grand Alcairo' ordinarily furnishes. The strange the lonely convent in its desert valley, the high walls and dim passage, the massive doors that close with ponderous locks and bolts behind one, the silence and gloom of the ancient church, would and visions of quicken the dullest imagination hoarded wealth come thick, when one is led by the
in
site of
:

268

Ancient Coptic Churches.

[CH. v.

venerable grey-bearded priest to the secret chamber, where by the scanty taper-light that flickers about the walls one sees a bronze corona or two, some ostrich-

eggs and many old lamps scattered about, and close One of these together two deep and roomy coffers. contains nothing but ancient books of ritual, chiefly torn to pieces or eaten through and through by worms a pair or two of cymbals and a score of But from the next tapers are flung in with them.
:

coffer,
silver.

when the lid Here are

is

lifted,

comes a great
beautiful

flash of

half-a-dozen

hanging
:

lamps of silver in a peculiar kind of pierced work the shapes as well as the sizes vary a little but are
very graceful, and the piercing gives a pleasing
lightness

and delicacy

to the design.

There
:
:

is

also

a plain silver chalice, silver paten and dome several three or four silver spoons and small silver crosses silver censers and several silver-gilt diadems, one of which is figured in the engraving (vol. ii). These diadems are used at the marriage service. I have never seen them at any other church, though Mr.
dah.

Chester mentions two at the church of Anba ShanuThe raised Arabic inscription upon them
'

means in English Glory to God in the highest and on earth peace:' there is nothing said about 'men The words incised at either end of good pleasure.'
are merely the usual Reward, Lord,' of dedication. Besides these silver ornaments there was a fine
chalice of plain white Venetian glass, with gilt decosome old Coptic and Arabic books in a rations
; '

fair

state but devoid of illuminations

two silver-embroidered
cymbals.

and one or and some brazen corporals,

;

The

priest of this

church rides over on his donkey

CH. v.]

Minor Churches of Old

Cairo.
:

269

from Dair Abu-'s-Sifain on Saturday evening he not in a devout vigil, the night in the church passes but sleeping wrapped in his rug on the floor under the central dome. The Church of St. Michael has been mentioned as lying in the rich plain that touches southward the Old Cairo desert. The dair is not half-a-mile from Dair Tadrus, but is scarcely worth a visit except for the beauty of its situation. The present church is
quite modern, though the foundation apparently is ancient enough. But neither in the structure nor
in the furniture of the

special notice.
is

The one

church is there much worth unusual feature it possesses

flat

a Jesse-tree, painted in distemper on the of the chancel-arch above the iconostasis.

inside

The work

new, and in idea seems more Greek than Coptic. Against the western wall, in a kind of shrine covered with a wire grating, rests a large painting of the angel Michael, which is held in high venera-

however

is

tion

the Copts of Cairo. Great belief is placed in his powers of intercession, and his influence is

by

all

thought specially potent

the Nile
:

in controlling the rise

of

many prayers and vows are offered up to him, and his shrine is adorned or disfigured with gold-embroidered kerchiefs, silk bands, and various cloths and clouts of humbler stuff, that are tied on the bars by pious pilgrims in deprecation of wrath threatened or in remembrance of prayers Outside the church two small bells are granted. hung one at an open window half way up the wall,
so that

the other in a sort of lantern above.

The
bil

last of the

minor churches called

it

Al'Adra
is

'Adawtah

at Tura, like that of St. Michael,

unIt

interesting,

because

has been entirely

rebuilt.

270
lies

Ancient Coptic Churches.

three miles south of the latter across the plain perched upon the bank of the river.
in
it is

in a little dair

Everything
ugly
little

modern, down to the curious but

textus-case of silver

embossed with cherub-

heads and a figure of the Virgin and Child. Yet the lintel of the outer door is formed by a slab carved with hieroglyphics. But even though wanting in interest this church is well worth a visit antiquarian
:

the ride along the river-bank is extremely picturesque, as well as the situation of the dair. And there is

always the hope and chance of finding some ancient treasure that has passed unnoticed before, or that has been lost or forgotten by the Copts themselves, but rediscovered and brought again into usage.

CHAPTER
The Churches

VI.

in

Cairo.
The Churches in the
St. Stephen.

The Churches in the H&rat-az-Zuailah.

Hdrat-ar-Rum.The Chapel of

very far from the Rond-point of the in Cairo is an ancient Christian a block of buildings containing the dair, churches of Al Adra with the adjoining of Abu-'s-Sifain, and, above, the church of chapel Mari Girgis, besides a small nunnery of some It is eighteen nuns with their lady superior. curious that the churches in the heart of Cairo should alone have retained their monastic uses,

OT

Muski

though the buildings were meant, no doubt, for monks and not for nuns while from the more remote and solitary churches of Old Cairo the friars or brethren have completely vanished.

The upper church in the Harat-az-Zuailah, dedicated to St. George, is very small, and though fairly It is old it possesses no special points of interest.
a squarish, characterless building with three
chapels, choir, men's section, and women's the aisles are divided from the nave by columns, and in the middle of the eastern a space is railed off and set with benches,

domed
section
;

classical

division
to serve

as a sort of porch to the church.

There

priests

and

272

Ancient Coptic Churches.

[CH. vi.

guests sit chatting and smoking, regardless of the fact that the fumes wander through and over the screens into the sacred building. There are lamps

of silver and glass hanging before the haikal, but no ornaments of great value the chief interest of the church seems to lie in the reputed healing power of its relics. I have seen women sitting crosslegged about the floor on the old oriental carpet, with which
;

it is strewn, gossiping together and taking it by turns to nurse the little silk-covered bolster of relics

with simple faith in its miraculous virtues. Outside the church there is also a shrine of the Virgin, a chamber about 20 ft. by 12, one end of which is
contained an altar in former times, but no traces of one remain. Within the screen a shelf some 7 ft, from the ground runs

screened

off.

It

may have

round the walls on it are ranged many paintings of saints and martyrs, and in the midst a little shrine
;

opens with latticed doors, revealing a picture of the Candles are lit before the picture on Virgin Mary. the days of solemn service for the sick, when the
priests stand in the doorway of the screen, reading or chaunting to the wild music of bells and cymbals.

In the church, too, may be seen at times the ceremony of laying-on of hands upon sick people, i. e.

such as are able to come to the church.

This takes

place on Sunday morning, after the celebration of the eucharist.

perhaps, but far better worth while, to pay a visit to the lower church, called
It is
difficult

more

The Church of
This
is

A I 'Adra.

the city of Cairo

without question the earliest church in and it differs from the church
;

CH. VI.]

Churches in Cairo.
in

273
its

above and those

lican structure.

the Harat-ar-Rum in

basi-

In
;

many
others

points
it

it

reminds one of
It
lies

Al Mu'allakah

in

is

peculiar.

present average level of proof enough of its great anIts length is about 60 ft. tiquity. The entrance is curiously placed at the eastern

about 14 ft. below

the

the neighbourhood

end.

This

is

not likely to have been the original

tHAPEL

OF

ABU-S-SIPAIN

HOUSE

A.

J.

B.

Fig. 18.

Plan of Al 'Adra.

arrangement but the growth of the soil at the west end doubtless choked up the doors there many
;

generations ago. There are signs of a later entrance in the middle of the south aisle, though this also has been blocked up. Round the body of the church
choir and nave together there are twelve ancient Nine more columns stand columns, six on each side. in the narthex, which is divided into four small sections

by
I.

screens.

the

aisles,

placed,

There are ten other columns in for the most part, in rather a

VOL.

274
random
one
for

Ancient Coptic Churches.

fashion,

[CH. vi.

The nave

contains a

and four against the choir-screen. women's section as well as

men, and the choir opens out at either side, embracing the width of the aisles. There is no transept, however, for the painted architrave, which rests upon the nave pillars, is carried across the choir, and runs into the wall dividing the haikal from the side-chapels. The triforia therefore extend over the choir, which in common with the nave is covered with a wooden wagon-vaulted roof. The south aisle is very narrow; northward are two, aisles, the outer one of which is barely 3 ft. wide in the western half of the church, but about midway opens out, and at the eastern end becomes wide' enough to terminate in a chapel of ordinary dimensions. It is possible that there may have been a corresponding outer aisle on the south side also for on the south side of the haikal, though only one aisle-chapel remains, the choir is wide enough for two, and the present entrance has clearly been cut through a second chapel from which the altar has been removed but, as only half the area of the
;
;

chapel was required

half has been railed off

for the passage, the and made into

remaining
a shrine.

The church, then, originally had four chapels, besides The the haikal, three of which are still uninjured. of the pillars are chiefly debased Corinthian capitals
;

two of Byzantine form have crosses sculptured among the foliage there are besides one Doric and three
;

Saracenic capitals. The choir-screen runs into a pier of masonry on either side, and is continued northward into a third pier. The doorway of the choir stands

between two pairs of octagonal Saracenic columns, each of which has two well-cut consecration crosses,

CH. vi.]

Churches in Cairo.

275

one eastward and one westward.

roughly the crosses at

They resemble

Sargah, but are larger, measuring 6J in. by 3^. Beyond these four there seem to be no other dedication crosses and the
;

Abu

fact that they occur

ing, as

on Saracenic

pillars

is

interest-

possibly determining a date for the reconsecration of the church in the tenth century, when Cairo was founded. The pillars with crosses in
relief

among the foliage point clearly to a much earlier date for the main edifice, which cannot be
later than the sixth or seventh century.

The

pulpit in the

nave

is

an imitation of an older

one, the marble mosaics being imitated in painted woodwork. It remains without staircase other than a

moveable ladder. There is a little shrine railed in between two columns in the north outer aisle and
;

another rather larger in a recess 6 ft. by 4 off the In the latter, called the Shrine of the south aisle. the pictures are fenced by a wire grating Virgin, hung with shreds, in remembrance of prayers or vows, as at Dair Mikhail. The principal painting represents Mary with the Child in the branches of a Jesse-tree, which is surrounded by a number of The face, saints, each in a separate little panel. unfortunately, is burnt by candles that have been carelessly held before it; still the painting is interesting from
antiquity.
its

style

and treatment, as well as from its lamp hangs in front of it burning

perpetually.

The

pictures on the iconostasis are also ancient,

;

but much decayed above them towers conspicuously a large cross or rood the only instance I have seen of a true rood on the haikal-screen of a Coptic church in Cairo. At either side of the foot of the cross an
T
2

276
eagle
is

Ancient Coptic Churches.

carved
;

[CH. vi.

in

conflict with a strange

human-

headed dragon

on the curved neck of each eagle

a panel is supported, painted with the usual figures of Mary and John. The work has a very modern
it to be ancient it may, be a copy or restoration of a rood coeval therefore, with the church. On the frames, or rather mount-

look, but the priests declare

ings, of three pictures in the choir is some fair carving of roses, crosses, and small curious birds. The haikal-screen projects, like those at Al Mu'al-

lakah and

Sargah, into the choir about three feet beyond the line of the chapel-screens, and has two side-doors as well as the central door. The

Abu

uncarved ivory with the design repeated of a star in a double ring divided by mouldings. The design on the screen of the
screen
is

old,

inlaid

in

south aisle-chapel is a unique kind of cross-in-square Over the haikal is a lofty dome rising pattern.

above the wagon-vaulting of the nave, and ornamented with gated pendentives, i.e. pendentives
retaining a delicate 'gate' or pierced panel of stone On three sides of the dome are before the hollows.

coloured windows of Byzantine form two roundarched lights with circular light over the mullion between them. The haikal apse is remarkable for a very fine and clear-cut tribune rising in six marble steps, of which the lower three are straight, the upper three curved parallel to the wall, which is covered with mosaic of

The patriarch's coloured marble in large panels. above the in the centre throne and the niche are
;

a good design of old Damascus tilewo r k. The rest of the haikal wall, north and south, is covered niche
is

with inferior

tiles

of the eighteenth or nineteenth

CH. vi.]

Churches in Cairo.

277

Into the north wall there is inlet a curious century. or rather fragment of white stone, which tablet,

shows a border of dolphins enclosing three sets of a pair of human-headed figures between strapwork a centaur, and two human forms. The last harpies, are broken across, and it is not clear what they were meant for. The work is early Byzantine whatever place the slab was destined for, it has been removed from its original position, and is set topsy-turvy in
;

the wall.

door

in

the north-west corner of

Al Adra opens

into the adjoining chapel, or rather

Church of Abu-s-Sifain

the Lesser,

which contains a pulpit of rosewood, carved in panels showing sunflowers, with starlike ivory centres, Here too may be seen in springing from vases.
actual usage a pulpit, such as

Mina,

Abu

moveable ladder for mounting the must have been employed at Mari Neither the Sargah, and elsewhere.

haikal nor the side-chapels are in any way remarkable, though in the former may be seen some

seventeenth century yellow tiles, and a Small square altar-frontal, finely embroidered with a figure of the But if the church be Virgin and various crosses.
visited in Lent, the curious wooden winepress belonging to Abu-'s-Sifain the Greater in Old Cairo

here be seen in working for it is brought here every year, and wine for all the churches is made within this building. One may note that the arrangement of this outer

may

chapel singularly resembles that of the chapel of SS. Servulus and Justus, adjoining the basilica of Trieste, except that here it opens out from the north-west

278

Ancient Coptic Churches.

[CH. vi.

instead of the south-east corner of the main building. The plan of the Trieste basilica is given in Lenoir's

Architecture Monastique,' and with that in the text.

'

may be compared

The Churches

in the

Harat-ar-Rum of

Cairo.

Greek quarter of Cairo a Coptic dair called Dair Tadrus, containing city a nunnery in which twelve nuns reside, and the two
In the Harat-ar-Rum or
is

churches of Al Adra, or the Virgin, and Mari Girgis, or St. George. They are best reached by the narrow lane branching off from the Sukkariah at the Sibil of

'

Muhammad

'Ali.

The

old gate of the quarter

may

be seen in its place, though the soil which has risen about it now prevents it from closing. The churches are near the end of the lane from which there are two entrances, one by a passage through the ancient patriarchal residence, where the flat stone roofing near the doorway is adorned with fine Arab tracery the other from a little by-lane farther on. Some steps have in either case to be descended, and some dark places to be traversed before
; ;

7^he
is is

Church of A I 'Adra

The first thing at once that strikes one reached. the roof, which consists of twelve domes one over each of the three eastern chapels, and nine over the rest of the church in all four rows of three domes
each.

Six piers, of which two are within the haikalscreen, uphold the domes, and are connected by

CH. vi.]

Churches in Cairo.

279

round arches. The plainness of the architecture is unredeemed by any ornament, even the common Arab pendentives being absent from all the domes except that above the haikal. The haikal dome is pierced with a small stained window, and the others have a few small round holes glazed. These with a small grating or two give the only entrance to dayThe same union of temple and fortress strikes light. one here as in the churches of Old Cairo the same necessities of defence have shaped the shell of the
:

The church is very small perhaps 50 ft. but the division of nave and aisles is plain by 40 sort of narthex too, exists, and over it enough. a screened gallery for women. The choir is not marked off from the nave a most unusual omission though its position is denoted by two plain lecterns
building.

standing on a Persian carpet.

In the nave, on a

beam

crossing between two

piers, is a large rood,

:

a cruciform picture of the crucifixion Christ is hanging dead ; at the foot

bones, below which the

on the
figured.

cross,

is

a skull and

entombment

is

The

branches have

Near the

trefoil ends, each containing an angel. foot of the cross on each side, carved in
;

wood, an eagle is strangling a serpent each eagle bears on its head a tablet painted with the figure of an angel. The work possesses no merit. The under-part of the altar-canopy is embellished
with a painting, resembling that at Abu-'s-Sifain and though the haikal-screen is rather plain and modernlooking, the doorway is finer a row of seven silver
: ;

lamps hanging before the screen shed their lustre upon it, and a single lamp hangs before each of the The choir is slightly lengthened out side-chapels. at each end, forming in each case a shrine adorned

280

Ancient Coptic
That

Chttrches.

[CH. vi.

with pictures. ings of

1
.

to the south

contains paint-

Takla Himanut al Habishi, an Abyssinian saint, title denotes. He is an aged man robed as patriarch, and bearing in his left hand the Coptic patriarchal staff in his other hand he carries a cross and a rosary.
as the
:

2.

St.

3.

Marina trampling upon

fine tablet 3
ft.

Satan.
in.

all around. This seems an unusually skilful of work, both for the modelling of the figures piece and the management of the colours, but it lies in so

panels scenes

by painted in nine the Virgin and Child in the centre, and sacred
2
ft.

deep shadow, not

difficult.

to say darkness, that

is

judgment
which
is

is

The

Virgin

holding Christ on her right

to

arm,,

and lowering her face

meet
:

his,

up-

raised.
4.
5.

The tablet is

An

preserved. angel on a gold ground, and with it triptych, with a pair of angels in the centre
at the sides.

set in a niche

it is ill

panel,

between two single angels

All

are rudely-drawn full-face figures on a gold ground. Most if not all the other paintings are recent and
treating of the Annunthe ciation is curious perhaps for its arrangement a lily is advancing from the sinister angel holding
artistically worthless.
:

One

instead of the dexter side, and in common with wears a very hurried, frightened look.

Mary

long by 12 wide, a door at the northopening out of the church by west corner, has a flat roof of palm-thatch upheld by two pairs of slender columns. Upon the font, which
baptistery,

The

some

24ft.

screened off at the eastern end, lies an old iron The cross, a bronze cross, and a book of service.
is

gospel-board

is

of good design.

CH. vi.]

Churches in Cairo.
itself

281

possesses a gospel finely cased in silver, embossed with flowers and letters, and a good silver cross for benediction.

The church

The Church of Mart Girgis, with a small nunnery adjoining, in the Harat-ar-Rum, is built one story above the ground, close to but not directly over Al Adra, which in size and general structure it The twelve-domed roofing is the greatly resembles. and the piers supporting the domes are joined same, The west end or narthex together by round arches. is raised about 4ft. above the level of the nave and aisles it serves at once for a baptistery, and for the women's section at the ordinary services. The font is railed off at the north end, and the whole screened by lattice-work from the body of the church. Next comes the men's section, divided by an open ft. it contains a 5 railing from the choir plain pulpit. In the choir are two lecterns, a standard candlestick of bronze, and a three-branched iron candlestick like that at Abu-'s-Sifain and Kadisah Burbarah. Before the haikal hang two silver lamps, several glass lamps, and some ostrich-eggs. Each of the three chapels has its own screen inlaid with plain ivory or bone in different designs. There is nothing remarkable in
: :

either of the side chapels, though the niche of the haikal contains a fine gold-ground painting of Christ in glory, crowned. North of the north aisle chapel

a sacristy, which I was unable to enter. is not rich in pictures scarcely any are worth notice save one of Anba Shanudah in palies

The church

and one of Sitt Dimianah, who is on a divan, and is girt round with forty reclining dim little figures. But the church derives peculiar sanctity from the possession of the relics of the great
triarchal robes
;

282

Ancient Coptic Churches.

[CH.VI.

and famous prince and martyr Tadrus.

These

relics

are treasured in the shrine of Tadrus, which opens by a pretty door in a large panel of fine Arab lattice-

work
shrine

set flush in the south wall of the choir.

is

The

vaulted chamber, a recess 3^ ft. deep, and 6 ft. wide. Fronting the door an arched niche of elaborate woodwork with seven little pillars on
little

each side encloses a picture of Tadrus a mounted cavalier encountering a dolphin-headed dragon and rescuing a youth whom the dragon was about

devouring
stands a

fair

on an eminence in the background maiden lifting her hands in encour-

horse of course is a ridiculous-looking animal, but the Arab trappings, saddlecloth, stirrups, and the rest, as well as the

agement of the hero.

The

drapery of the figure, are well rendered and well There is also something very pleasing in coloured. the frank open smile, the confident, determined face
of Tadrus
:

the woman's face too

is

singularly sweet.

Before the picture a lamp or candle is generally burning, and the silk-covered case of relics reposes in the niche. This shrine is held in the greatest veneration,
not only by the Copts but by the Muslims also, and the virtues of the relics in casting out devils were

and solemnly put to the proof on Wednesday every week, when Coptic and Muslim women resorted in great numbers. Strange stories are told
publicly
in

of the cures wrought upon believers of both nations stranger still of scandals and immoralities to which
;

the ceremony gave occasion: the practice was abolished

till

in the

by

the

year 1873 then patri-

arch

But those possessed with

]

evil spirits

can

still

See Murray's Egypt, sixth edition,

vol.

i.

p. 189.

CH. vi.]

Churches in Cairo.

283

proceed to the church of Lady Dimianah between the rivers Balkas and Nabru, in the north of the Delta. There, once a year, a great festival is held in the church, and while the possessed are being exorcised, a shadow-play of departing devils exhibited on
the interior of a large dome confirms the belief of the superstitious and the contrivances by which it is
:

produced are so cunningly hidden as to completely puzzle those who have no faith in miracle-working. Even the priests of Mari Girgis seem scarcely to have abandoned their powers or their claims. On one of my visits to the church, when I wished to enter the haikal, I was not allowed to pass the threshhold until the priest had given me a solemn censing, and signed my forehead with the sign of the cross. So the evil spirits were exorcised.

HISTORICAL NOTES ON THE CHURCHES

IN CAIRO.

Though very
the church in

little is

known about

the history of

Harat-az-Zuailah or Harat-ar-Rum,

yet there is enough direct mention to establish their The former is a patriclaim to a great antiquity.
A.D. the

Soon after 1 100 archal church, the latter episcopal. of Masr who succeeded Sanutius was bishop
proclaimed in the Harat-az-Zuailah, though elected With this church, and ordained at Abu Sargah 1
.

too, the notorious Cyril, LXXV patriarch, was closely It was here that a council of bishops associated.

met

to protest against his barefaced simony and extortion about 1 250 A. D., and Cyril resided in the
1

Renaudot, Hist. Pat. Alex.,

p.

492.

284

Ancient Coptic Churches.

[CH. vi.

monastic building between his first and second im1 prisonments when probably he devised his canons. The usurpation of the episcopal church of Al
,

'Adra

in

the

Harat-ar-Rum by Christodulus,

c.

1050 A.D., has been mentioned in another context, where it was shewn how Michael forty years later violated his solemn vow to restore the church
to
its

bishop

but beyond these meagre allusions

history seems silent.

THE CHAPEL
The
is

OF ST. STEPHEN BY THE CATHEDRAL.

Coptic cathedral, built in the present century, so ugly and void of interest that it is not worth a

visit,

except to those who care to see how the Copts of to-day depart from their own traditions and adopt forms and practices of the Greek Church. It
contains, however, a superb ancient lectern most richly inlaid with crosses and other designs of chased

This lectern once belonged to Al Mu'alBut adjoining the cathedral is the much older chapel of St. Stephen, with choir and haikal, and a baptistery lying to the north. On the south
ivory.

lakah.

side of the haikal a raised platform of plain stonework is said to cover the remains of a patriarch. Before the haikal door hung recently a curtain most

beautifully embroidered, with a figure of the Virgin and Child and of two angels set in separate panels. The work was very old and therefore, although it
;

was well preserved, it has been removed and replaced by a new curtain of green silk with a red
1

Renaudot, Hist. Pat. Alex.,

p.

582.

CH. vi.]

Churches in Cairo.
it.

285

cross

sewn upon

The

old embroidery, as a Copt

told me, will probably be used to make a pinafore for a child: at present it is merely flung aside in

a corner.

The

usual altar vessels

paten, chalice,

and dome of

wooden altar-casket, and corporals may be seen here more easily than at some of the larger churches, both because the chapel is more
silver,

and because the vessels are less jealously hidden from travellers. One of the corporals is remarkable in being fitted with little bells one at each corner and one in the centre it is of red silk, having a square of green silk in the midst embroidered with a cross. The baptistery has a place as usual railed
accessible,
:

women the font lies eastwards, and in a niche just above it stands a very beautiful little Above the four prinpainting of Christ's baptism.
off for
:

cipal figures

our Lord,

St.
in

the dove

which

descending an outer circle of cherub-heads from the inner circle a widening beam of golden light is falling upon the head of Christ. The ground of the picture is of very singular tone a pale faded green colour, The deep golden aureoles of extremely pleasing. the four figures are set with real jewels rubies and
is
:

is

John, and two angels a golden circle, round

emeralds.

CHAPTER

VII.

The Monasteries of the Natrun Valley

in the
Dair Abu Makdr.

Libyan Desert.
Dair-as-Sfiridni.

Dair Anba Bishoi. Dair al Baramtis.

'LL the ancient churches of the two Cairos have now been passed in review and if I have lingered too long among them,
;

because they are almost daily losing something from wilful destruction or destructive renovation. Moreover, even where the churches are spared, they are fast falling out of harmony with their surroundings as in place of the old Arab houses and gardens vast and unsightly cubes of modern buildings are arising. Hence every detail seems worth recording, in the fear that soon it may have no other record left. The same is true in a far less degree of the monasteries in the Natrun There at valley, to which we are now coming. least are no new houses building but the monasteries seem to stand in eternal harmony with the Yet fourteen ceneternal solitudes around them. turies cannot have passed over these ancient abodes with quite so light a touch as over their changeless
it is
;
:

sands.

Here and there the

lie

ruins of shattered con-

vents

very name

about the desert, marking sites of which the the churches within is long forgotten
:

Desert Monasteries.

287

the convents bear the marks of various styles, and

date from different epochs most of them have long been under the shadow of decay, and lately one has suffered severely under sentence of restoration. But the traditions of the place remain unbroken, and
:

fadeless as the scene that enshrines them.

The

life

too, in its outer guise at least, is scarcely altered since

the

dawn of monasticism though the high ideals of the early recluses are long since levelled with the dust, though their heroic enthusiasms have sunk
;

down

to a dull stagnation,
is
is still.

knowledge
devotion

though the lamp of their extinguished, and the pulse of their

lie

The
fifty

monasteries

three days' journey

in the

to the north-west of Cairo, Libyan desert. Of the

mentioned by Gibbon only four now remain inmost of the others have vanished and left no vestige behind Vansleb 2 mentions seven as
habited
:

namely Macarius, John the Bishoi, Timothy, Anba Musa, Anba Little, Kaima, and Suriani, of which, he adds, only Bishoi and Suriani now survive an obvious error, for besides Macarius there is still left one other called Al Baramus, which lies nearest to the Natrun lakes. The locality is variously termed the desert of Scete, desert of Schiet, desert of Nitria, and Wadi Natrun or Natrun valley it seems however that the name Scete applies more properly to the southerly part of
having
formerly existed,

Anba

Gibbon probably derived

'

his

speaks of

fifty

tabernacula,' adding that

information from Rufinus, who some of these had many

solitary recluses.
It
is

tenants, others but few, while

some held

clear therefore that single cells or caves

were included

in the term.

See Rosweyde, Vitae Patrum, p. 364. * Voyage fait en Egypte, p. 227.

288

Ancient Coptic Chiirches.

[CH. vn.

Thus the valley, and Nitria to the northerly part. Dair Abu Makar is spoken of as being in the desert
of Scete, while the region about Al Baramus takes its name from the ancient town of Nitria, which dated
at least from

Roman

times.

The

salt lakes

in the
:

abundance of nitre, whence their name the nitre has been worked for full two thousand years: and a small colony of fellahin at the present day is settled on the western borders of the lakes to collect both nitre and salt for the Egyptian government There is reason to think that from Roman
valley furnish
1
.

to mediaeval times glass-works existed almost conSuch at least is the tradition, tinuously at Nitria.

which is confirmed both by the evidence of travellers 2 and by the fragments discovered on the site of the And even within the last generation the town. monasteries were rich in those famous but now almost fabulous enamelled glass lamps of Arab workmanship. In Coptic the town was known as $.m^oceJUL, and the district as TIJULGJU. ni^ocejw..
,

The
Sea
St.

coast,

monasteries of the eastern desert by the Red which are called after the first anchorites

Anthony and St. Paul, are said to have been founded by those worthies, and therefore to be
anterior in date to the convents of the
trun.
1

But

this statement, if pressed,

can

Wadi Namean no

The best account of this settlement is to be found in Sir Gardner Wilkinson's 'Modern Egypt and Thebes' (London, 1843). The author mentions also the Coptic monasteries, but on these his remarks are singularly slight and barren. He scarcely notices one
single detail of architecture or ritual.
2

See
'

vol.

i.

pp. 382-398.

Thus Le
'

Sieur

Granger,
'

mentions
St.

trois

verreries

who travelled in Egypt in 1730, abandonees between the lakes and

Voyage
fait

Macarius.

See

Relation du

en Egypte

'

(Paris,

1745), P- i79-

CH. vii.]

Desert Monasteries.

289

more than that the one region was occupied by hermits some time before the other. For it is very improbable that SS. Anthony and Paul were the
founders of any monastery at all, in the ordinary meaning of the term. They doubtless chose some
lonely spot, which speedily was haunted by other recluses but there can be no question that both in
:

the eastern and in the western desert the

first

recluses

were

solitary hermits living apart in scattered cells or caves, and not united in any ccenobitic rule of life, much less congregated within the walls of any monastic building. Moreover St. Anthony was not

born till the middle of the third century, whereas the Nitrian valley is said to have been frequented by the Therapeutse even in the days of St. Mark
;

seems certain that St. Frontonius withdrew there with a company of seventy brethren in the second century, and St. Ammon, who founded a hermit settlement there, was rather earlier than St. Anthony. The monasteries of the Natrun desert may therefore claim to rest on a site hallowed by
it

and

the history of eighteen centuries of Christian worship, although none of the surviving religious houses

date their
fourth

first

foundation earlier than the third or

century.

When

to this historic interest

is

added the romantic picturesqueness of

their situation,

the boundless waste of barren sand that severs

them from the world, the changeless sunshine that

brightens their desolation, their loneliness broken only by sudden troops of marauding Beduin, the
yearly convoy of friendly camels, or the rare advent of pilgrim or wayfarer; and when one remembers the true fairy-tales of the hidden treasures of the

monks,
VOL.
I.

not gold, but books worth their weight in

290
rubies
:

Ancient Coptic Churches.

then

[CH. vu.

one may feel some astonishment, perhaps, that the charm of the Natrun valley should have worked with so feeble a spell, as not to draw one traveller in ten thousand of those who visit
Egypt.

No

doubt, however, the route

is

tedious and even

wished to make the khedive ordered journey careful enquiries to be made by the authorities and
dangerous.
first
I

When

in the spring of 1881, the

the result was a prohibition. It was reported that the Beduins were in a restive and hostile mood

owing to some recent fighting with Egyptian soldiers, and would be certain to rob and turn back any
might encounter in the desert, though on the whole the chances were against their caring 1 I was on the particularly for unnecessary murder of leaving Egypt, as it seemed for ever, and point the disappointment was bitter yet to go would have been fruitless folly. But in the winter of 1883-4 2 I was enabled to revisit Egypt and a journey to the Wadi Natrun fell within the compass of my mission. This time the khedive, with his usual ready knowtravellers they
.
: ,

ledge of the country, pronounced the route secure and with customary kindness sent a telegram to the mudir of the province, whence our party was
to
start

across

the desert,

ordering

all

arrange-

ments to be made
1

for our safety

and honour.

We

Some idea of the perils of the journey one hundred years ago may be formed from Sonnini's account. He was robbed, and only
saved from a second ambuscade by a sudden change of route which foiled the plot of the Beduins for his destruction. See Voyage

dans
2

la

Haute

et

Basse Egypte,

vol.

ii.

p.

179 seq.
this opportunity.

As an envoy of
Egypt, to

the Association for the Furtherance of Chris-

tianity in

wh om my

thanks are due for

CH. vii.]

Desert Monasteries.

291

were, however, recommended to wear the tarbush or fez, as the sight of western hats is somewhat irri-

The Coptic furnished us with letters both to the priest patriarch at Tris, which, although a Muslim village, contains a small Coptic colony and two churches, and also to
tating to the children of the wilderness.

the superiors of the four monasteries in the desert. So we started on the morning after Christmas day,

not unaccompanied by predictions of disaster. reached Wardan by train, and there the mudlr's representative, summoned by the telegram of the

We

met us but, instead of waiting for us to alight, he came into the carriage to deliver his mesWe received his obeisance, and bade him be sage. At the same time the envoy of the priest seated. at Trls entered the carriage, and we had a long and leisurely conversation drawn out with copious comkhedive,
:

pliments, for which of course the train politely waited. The mudir offered us horses and camels and guides,

but placing in fact his province at our disposal that the Copts had already been warned of our coming and had made every prepara:

when we heard

tion for our journey, it only mudir for his kindness.

remained to thank the

found, however, that the natives were widely impressed with the ceremony which surrounded our arrival. An hour's ride in

We

hard rain brought us to Tris, where the kindly priest Ibrahim welcomed us to the guest-room, specially reserved for the patriarch's use on the rare occasion
of his visit to the desert convents.

According to
1
,

ancient custom, as recorded for instance by Rufinus

1

earlier reference to the

See Rosweyde's Vitae Patrum, pp. 348, 349, etc. For a still custom, the earliest in eastern literature, see Genesis xviii. 4.

292

Ancient Coptic Churches.

:

[CH. vn.

our host offered water to wash our feet but we were really more grateful for a large brazier of burning coals which was set in the middle of the room, and replenished, as the fire sank, with logs of wood. The heat and the smoke together soon dried us and as the rain without continued, and quickly drenched our tents, we were very thankful that night to sleep with a roof above our heads. Next day rose clear, but with a strong gale blowing from the west. The shape and relief of the desert hills were blurred by a ceaseless storm of sand, in the teeth of which lay our line of march. It was soon decided that advance against such a wind was impossible our guides said that the driving sand would strike like shot upon our faces, and that the camels would refuse to move. So as it blew with unabated fury till sundown, we were forced to remain another day, which we spent partly in revolver practice and partly in talking theology with our Coptic We saw the little domed churches which lie hosts. one at each side of the village but they offered nothing of interest. The dair within which we were staying contained, beside the priest's house, a school for little children, whom we saw through an open door sitting on the ground in a windowless room, with their tin slates on which they write with reed pens and ink. At our approach they all rose, and thronged to the door to kiss our hands. The Copts had been living in daily terror of death At Trls the story at the time of Arabi's rebellion.
:
: :

was the same as

from massacre.

at Cairo, all agreeing that only the arrival of the English army had saved the Christians
It was curious to notice that the of the Copts seemed directed personally to gratitude

CH. vii.]

Desert Monasteries.

293

the 'gracious lady Victoria the queen,' whose name and praises they were never tired of repeating. This unfortunately is no longer the case with dwellers in the cities, with whom all gratitude seems cancelled by the usury of suffering added to their lives by English
misrule as the price of English deliverance. Here in the country the little colony planted in a hostile village had not yet recovered from the shock of a danger, such as the oldest Copts could not remember, and such as could scarcely be found recorded in the
wildest pages of their troubled history. With the morning the wind had fallen
:

but though

we

rose at dawn,

it

was quite eight

o'clock before

we

got under weigh. As we were taking leave Ibrahim, whom illness prevented from coming with us as the patriarch had ordered, stood at the door of the dair, and lifting hands and eyes said a prayer for our safety. Then he walked a short distance with us on our way,
parted and filed across the plain. An hour's ride brought us to the Beduin village of Bani Salamah,
ere

we

to which our guides belonged: we exchanged greetings with some of the men, passed on across the canal
if they foreknew the wilderness before them, and mounted the parched As the ridge that borders the desert table-land.

where our beasts drank deep, as

green plains and clustered palms of the Delta fade from the view, the world seems to close behind one, leaving a sense of helpless abandonment and desolaa sense that soon passes away, as one yields tion
:

to the silent magic of the desert. The journey lies over a monotonous series of slightly undulating hills

ridge after ridge they rise and fall, and each ridge is the ground slopes gently precisely like the last
;

away, remains

flat

for

a while, and then curves

294

Ancient Coptic Churches.

[CH. vn.

The gently upward again to make another hillock. distances vary a little, but the view is always bounded by a ridge in front and a ridge behind. After a long
and toilsome day, just as the sun was setting, we mounted the last ridge, and saw an immense valley of sand stretching far away below us. The brief showed us too in the remote distance purple twilight a momentary glimpse of Dair Macarius, where we hoped to make our quarters for the night. But the darkness fell, moonless, almost starless, and so deep that we could scarcely see each other. We were still some miles from our monastery, which had vanished again like an evening ghost our beasts were tired, our guides seemed doubtful of the way, the party could only keep touch by continual shouting, and our camels were far behind, we knew not where. The sensation of being lost in the Sahara at night without food or water is something to have experienced, if only for two hours nor was the feeling less real at the time, because the after result proved it to have been unnecessary. The descent into the valley was steep then we stumbled on over loose sand mixed with rushes and Christ-thorn, and we found the way much more difficult than the hard stony surface of
: :

the desert during our journey by day. The gloom and silence around us were awful it was like the
:

valley of the

shadow of death.

But

it

ended

at last,

when a

light flashed out in the distance and then burned steadily, welcome as ever light was to be-

nighted wayfarers in desolate places for though at first we took it for a star, we soon knew that it was a
:

lantern burning on the convent walls to guide us. hastened on, and found the monks waiting in a outside the dair to receive us they kissed our group

We

CH. VII.]

Desert Monasteries.

295

hands with exclamations of thankfulness for our safe arrival, and led us through the narrow doorway within the fortress, where we were soon lodged in the guest-chamber, and lay on rugs upon the floor The to rest and wait for our tents and camels. guest-chamber was a bare room with latticed but it was on the first floor, and unglazed windows reached by a flight of steps in the open air without some dark cells are annexed to it, but did not look
: :

very tempting.

The monks gave us

the usual eastern

A.y.n.
Fig. 19.

Dair Macarius from the south-east.

thimbleful of coffee, but it was nearly ten o'clock before we dined. Next morning the unwonted sound the

of a church bell roused us at five o'clock, and with dawn we got a view of the monastery, which the darkness of the night before had rendered impossible.

All the four monasteries here are built roughly on the same model, although the details vary in arrange-

ment, and a description of our first resting-place, Dair Macarius, will more or less accurately describe The monastery is a veritable fortress, the others. about one hundred and fifty yards square, standing

296

Ancient Coptic Churches.

[CH. vn.

with blind lofty walls rising sheer out of the sand. high arched recess in one wall of the quadrilateral

marks the place of the doorway;

this

however

is

very diminutive, being scarcely four feet high, and is closed with a massive iron-plated door, behind which tons of loose stones are piled in times of danger.

The door

is

further shielded in front

by two
roll

granite millstones, which the

monks

large before it,

and are then themselves hauled up to the top of the wall by a pulley. These precautions now are seldom taken but they have sufficed to secure these dairs in their age-long existence. Their enemies among the Beduin in bygone times had of course no artillery, and soon tired of the idle siege but the tribes which now most frequent that part of the desert are engaged largely in carrying bullrushes from the lakes across the desert to the Delta for the making of mats and
: :
:

as they find the Coptic monasteries very convenient places to replenish their scanty stock of food and
water, they are wise enough to remain on friendly terms with the monks. The walls within have a

platform running round the whole circuit, with a parapet but the defenders seem never to have used any other weapon but stones. Each monastery has
:

detached or not, a large keep or tower, standing four-square, and approached only by a drawThe tower contains the library, storerooms bridge.
also, either

for the vestments

and corn
for the

and sacred vessels, cellars for oil and many strange holes and hiding-places
in the last resort, if their citadel

monks

should

be taken by the enemy.

Besides the well which supplies the dair with water in ordinary times, there is sometimes another in the keep. The four walls of Dair Macarius, or Dair Abu

CH. vii.]

Desert Monasteries.

297

Makcir, as the natives call it, enclose one principal and one or two smaller courtyards, around which stand the cells of the monks, domestic buildings such as the mill-room, the oven 1 the refectory and the like, and the churches. The mill-room, where they grind
,

a square building, roofed with a large dome the mill-stones are driven by cogs worked by an ox or a donkey, and the flour, though very coarse with the husk unsifted, makes a wholesome bread,
their corn,
:

is

when baked as is the fashion in small round cakes. The refectory is a long, narrow, vaulted chamber, with
a low stone bench or rather shallow trough running down the middle the monks sit on either side the bench, while one of their number reads a portion of
:

Tischendorff,

who

visited these monasteries, is

not more

satis-

He tells us a great factory than Sir G. Wilkinson or other writers. deal about the nitre, very little about the churches, and that little
mostly wrong.
Here, for instance, he speaks of an oven behind the sacristy' as being one of the peculiarities of arrangement which struck him most ; a remark upon which Neale, with his usual inac'
'

curacy, founds a statement to the effect that in some part of the Coptic church, especially in the Desert of Cells' (sic), a small
building with an oven is attached to the east end of the sanctuary:' as if sanctuary and sacristy were the same thing (Eastern Church,
'

Gen. Introd.

vol.

i.

p. 190).

sacristy in these churches

'

place of the oven. chapel at Dair-as-Suriani which certainly does not exist Anba Bishoi by the odd compound St Ambeschun.'
'

of fact the place of the quite indeterminate, and so is the Similarly Tischendorff speaks of a 'grotto
is
;

As a matter

and

calls

Of
'

other
'

Russegger mentions two monasteries called Labiat and ' U-Serian (!) Andrdossi gives the names Amba Bischay and El Baramus Sicard mentions four, and has the names nearly right.
travellers,
'

See Travels in the East, by C. Tischendorff, tr. by W. E. Shuckard, London, 1847, pp. 45, 46. I have been at some pains to ascertain the names of the monasteries correctly; and the names as given in the text may be taken as accurate and final.

298
scripture

Ancient Coptic Churches.

all

[CH. vn.

through the meal. Sometimes the old but the still used for storing corn garners monks do not scruple to pile their wheat on the cool paved floor of the nave in their larger churches. For their oil they have large earthen jars, of the wine they do not kind common in all countries keep, as it cannot be made on the spot nor brought across the desert but they make their sacramental wine, like the rest of the Copts, from dried raisins. Each dair has a few palm-trees, but not enough to keep the monks in dates, of which they eat Their coffee comes with the corn by largely. from the Delta, and is pounded in an convoy earthen mortar with a large club-like pestle of wood to a coarse powder, which does not make a
are
; :

good drink. At times of festival the corn and oil and dates and coffee, which form the rude fare of the monks, are varied with olives and oranges and their good cheer is at its height, when a luckless cow
:

or sheep has been driven across the burning sands

to

make them a Christmas dinner. Round the court at Abu Makar are three churches. The smallest of these is marked by a detached bell:

tower

it

is

called the church of

is

Al Shiukh

1
.

Its

from north to south, not from east greatest length to west, and may be said to consist of sanctuaries, The narthex choir, and narthex without any nave. from the choir by a row of three columns, is divided one of which has a late classical capital, and the columns are joined by a screen. Arches spring in all four directions from the pillars, and the roof
1

^j-~iJl

as written for
'

me by one

of the

monks

the

word

is

the

plural of the familiar

Shaikh,' and means the Elders.

CH. vii.]

Desert Monasteries.

299

is consequently a groined vaulting over the haikal, which has its own dome, except while a second dome is placed over part of the choir

of the church

in front of the haikal.

The

haikal here, as in

most

of the desert churches, has a pointed arch, which corresponds to the English chancel-arch, but is due

of course to Byzantine influence.

St.

The

church con-

tains nothing of interest except a latish picture of

Macarius,

who

is

wrongly represented with a

jewelled epigonation. The church of Abu

finer.

Makar

is

much

larger

and

Like Al Shiukh, it must be styled Byzantine and cannot boast of any nave or of any clear plan. It has three sanctuaries, a convery tinuous choir partially walled off from the rest of the church westward, and a western end very irregular in shape. The chief interest here lies in the central haikal, which is very remarkable, being no less than It 25 ft. broad from south to north and 20 ft. long. is covered in with a splendid dome of fine brickwork, which recalls the best period of Arab art. The small windows in the dome contain remains of fine stuccowork, set with tiny panes of coloured glass and though much of the plaster has fallen, enough remains to show that the whole inner surface of the dome was once adorned with fresco paintings. The ancient doors of the haikal are finely carved with arabesques in low relief: over the screen rises a lofty chancel-arch, the soffit of which is cased with wood, whereon are painted nine medallions enThe haikal here and without closing sacred scenes.
in character,
:

exception in
is

the churches of the Natrun valley square-ended, a curious reversal of the rule
all

among

the Cairene churches, in which the apse

is

3OO

Ancient Coptic Churches.

[CH. vn.

But the eastern wall almost a universal feature. contains the usual central niche, which is covered with faded frescoes it contains also one side niche and two other recesses, which are square-headed while the north wall contains no less than five niches. tier of three large steps runs along the whole length of the eastern wall, making a sort of tribune but it is doubtful whether it has more than a formal value. The altar of course is of stone, and of the usual description but by a very remarkable peculiarity, quite unparalleled in the churches of Masr, it stands on a raised platform. This platform In most of the is loin, high and 12 ft. 6 in. square. desert churches the altar either stands on a similar detached platform, or is raised one step above the westernmost part of the haikal but I have not been able to find any reason for this marked departure from the structure of the altar normal in the churches of the Delta. There are two other pecu;

liarities to notice

in

regard to these altars in the

;

desert

that they very seldom have any canopy or baldakyn overshadowing them secondly, that they usually, as at Abu Makar, have two stone
:

first,

candelabra standing close beside them, one at the north and one at the south side. The latter

arrangement is doubtless canon against the use of

The
which

of the early lights upon the altar. the haikal on the north, chapel adjoining is dedicated to St. John, is remarkable in
in

virtue

having a sort of inner choir. The outer screen is as usual in a line with the haikal-screen, but at a distance of about eight feet eastward from this outer screen there stands a second, which serves as the iconoI know no other stasis. example of an inner choir

CH. vii.]

Desert Monasteries.
it

301

were, from the area of a side chapel in Of the two screens, that to the westthis manner. ward is the more noteworthy for it contains a
stolen, as
:

number of

small vertical oblong panels carved with exquisite arabesque devices in extraordinarily high relief. Closely as the lines of the design are

grouped together, they stand out no less than i \ in. from the background. Such carving surpasses anything in woodwork in the Cairo churches, and is a
workmanship. The panels are older than the screen in which they are framed, and are probably not later than the eighth century. The altar here stands on a raised platform, not
real triumph of skilful

detached but running across the chapel into the On the east wall are the north and south walls. remains of some frescoed figures, now almost indistinguishable, and there are traces of an interlacing Between this chapel and the pattern in the recess. haikal stands a partition wall, which is pierced towards the westward with a door having an arched heading of carved stonework. Nearly all the plaster has fallen in from the north dome, but the fragments Round the lower part of that remain are coloured. the dome runs a border of conventional design clearly visible by aid of a glass 1 The choir of the church of Abu Makar, like that of Al Shiukh, contains a reliquary: the bones of St.
.

Macarius are said to rest

in the latter.

Mr. Greville Chester,

Natrun,' speaks of

in his
'

'

Notes on the Coptic Dayrs

in the

Wady
dome.'

fine Cufic inscriptions in red

upon

the

This

is

an

error.

in the church,

though in

There is not a letter of Cufic or Arabic the dim light it is easy to mistake the

angular character of this design for Cufic writing.

3O2

Ancient Coptic Churches.

third church lies
is

[CH. vu;

The

on the southern side of the

Iskharun^, or St. It is perhaps Ischyrion, a martyr of Alexandria. rather more basilican in structure than the other
dedicated to
churches, but not of a very decided type of architecThe choir and nave are almost covered by ture.

courtyard, and

Abu

one magnificent dome of brick, the low pitch of which A door once leadsecures a curve of great beauty.
ing into the north part of the choir is now blocked it is square-headed, and above the lintel there is set
:

a large panel of finely wrought mosaic of brickwork. Ornamentation of this kind, no less than the noble span and superb lightness of these desert domes, shows that the ancient monastic builders possessed an un-

mastery over brickwork, and delighted in producing effects on which western architects would The shell of these churches is scarcely venture. built of unhewn limestone, which is found generally in large quantities in the desert hills but the bricks, which .are small and dark red in colour, must have been carried on camels from the far-off cities of
rivalled
:

Egypt.
north chapel of Abu Iskharun contains at present no altar, but doubtless had one originally. In the haikal there is an unusual feature against the wall in the north-west corner is placed a sort of

The

small table of stone, which possibly may have been designed as a credence, and close by it an unmistake-

The latter is formed of an ordinary earthenware jar, or kullah as the natives call it, with the bottom broken out, and the mouth set downwards in the wall, in which it is cemented. This is doubtable piscina.
>>.

CH. vii.]

Desert Monasteries.

303

in replacement of a marble piscina, and there In the a proper drain to carry off the rinsings. a sort of south cha el also is a curious fitting

less
is

small

marble basin, half engaged

used
in

in

the wall at
told

the north-east corner.

it

The monks

me

that

is

making and consecrating the oleum

infirmorum.

found posted on the wall by the haikal-screen in this church a paper covered with finely written Arabic characters, clearly denoting some sort of festival occasion.
It

We

proved to be a form of thanksgiving

for the entry of the English

army

into Cairo in the

year 1882.
Iskharun and mounting a steep and broken flight of steps, one comes to the drawbridge of the kasr or tower. The drawbridge now rests across the deep chasm which divides the tower from the staircase, but can be raised by a windlass in case of danger. One lands on the floor of the first story, which contains three separate chapels. The first of these, dedicated to St. Michael, consists of a single room divided roughly into haikal and nave by screens. In the nave stand five pillars, the shaft of each composed of two small columns set verQuitting
late Corinthian, with The Corinthian the foliage. among and one other of a graceful design not capitals, assignable to any classical order, were picked out in colours touches of red and blue are still discernible.

Abu

one on top of another. two Doric capitals, and five

tically

Among them there are

crosses carved

the south side of the chapel there are some rude but ancient mural paintings, which represent horse-

On

men

they are executed

in pale

red and yellow shades,

inscriptions.

and beneath them are Coptic

The

304

Ancient Coptic Churches.

which
is

[CH. vn.

a fine piece of ivory inlaying, is surmounted by another inscription carved in ivory. The haikal is square-ended and not remarkable, except for a consecration cross, which is incised upon a slender marble shaft placed against the eastern wall, and for a curious collection of relics. No less than sixteen patriarchs are here preserved in plain deal
haikal-screen,

Eight cases, each containing two bodies, are one upon another at the south side of the piled altar: and so far from being hermetically sealed, they are so loosely put together and so slender in make, that one may clearly see the shrivelled forms

boxes

of the patriarchs lying like so

their coffins.

many mummies

in

Anthony, which possesses no attraction except in three very ancient Of these the dexter figure wears a frescoed figures.
St.

Next comes the chapel of

decided

chasuble

of

yellow colour:

the

central
:

while figure wears a white chasuble lined with red the sinister figure is clad in a cope fastened by a morse. All three wear glories. The last of the three chapels is dedicated to a saint called in Arabic Suah 1 who may possibly be Like St. Anthony, it contains some fresSt. Sabas. coes, which are interesting as preserving a record of Here there are nine figures, the vanished chasuble. of which the greater part show a chasuble with rounded front falling a little below the girdle. One figure has also a vestment possibly intended for an epigonation but in the present state of the painting one cannot affirm positively what would, if established, be very remarkable testimony.
, ;

as written

by

the

monks.

CH. vii.]

Desert Monasteries.
dungeon
staircase leads

305
down
to the

sort of

where there are many ground vaults and chambers, and the church of Al empty Adra, which is larger than the chapels on the first floor, and contains three altars arranged in the usual fashion. But the altars are not separated they all stand on one continuous raised platform, which is An arch on each side 7 ft. distant from the screen. the haikal forms the only division here as at Al Mu'allakah; and another point of coincidence between the two churches is this, that the altar-tops are all of
floor of the tower,
:

the exceptional kind found at the great church in The south altar-top encloses a semicircular Cairo.

sunken surface and border, but no outlet westward the top of the haikal altar is a marble slab of oblong form with a similar depression while on the north altar there rests another semislab of marble with a
: :

circular tray of marble, so large that it projects in places five inches beyond the side of the substructure.

thought here to recover the tradition of the usage or ceremony for which these curious altar-tops were
I

designed, and was disappointed to monks of the desert could tell me no

priests of Cairo.

find

that

the

more than the

is

The

foundation

of this monastery

no doubt
it

rightly ascribed to the saint whose name Rufinus 1 mentions 'two lights of heaven
there,'

bears.

both called Macarius.

;

Of

shining these the elder

was surnamed the Egyptian

the younger, or the Alexandrian, flourished in the fourth century: and the latter it was who founded the dair, distant twentyfour hours' journey from the Nitrian monasteries, at a
1

Rosweyde, Vitae Patrum,

p.

367 seq.

VOL.

i.

306

Ancient Coptic Churches.

[CH. VH.

Rufinus adds that there is place called Scithium. no path or sign by the way to guide the traveller thither the monastery has little water, and that bituminous and very foul of smell sunt ergo ibi
: '
:

In proof of this perfection is told the well-known story of the grapes given to Macarius, and handed from monk to monk and at last returned, all Macarius refusing to partake so sinful a luxury.
viri valde perfecti!

himself once killed a mosquito that was biting him, and in sorrow for the deed retired naked to the

marshes where the largest and most venomous sort abounded, and suffered six months' torment beneath their stings so that, when he returned to his monks, they could not recognise his swollen face and body, but knew him only by the sound of his voice. This legend, it may be noticed, is very remarkable in being founded on a trait rare in those early times, and
:

perhaps now rarer still in Egypt a tender regard for animal life. He had a power of seeing visions, by which we are told he once beheld the evil thoughts
of the monks,
in

the form of

about them

in

church

black imps playing and when a bad monk put

littje

out his hand to receive the consecrated bread, one of these '^Ethiops' placed hot coals in the monk's hand, and the wafer flew back unaided to the altar. In
short Macarius by his virtues and powers, his fastings, self-chastisements and abasements, gained a reputa-

of his

tion for saintly austerity which made him the wonder own time, and carried his name all over the

Christian world after his death

1
.

For further

details

Lindsay's Christian Art, vol. of the Levant, pp. 91-2.

concerning him see Rosweyde, 1. c. Lord i. Curzon's Monasteries p. cxxxviii seq.

; ;

CH. vii.]

Desert Monasteries.

307

Of the subsequent

history of the monastery, next

to nothing is known. It was repaired and strengthened about the year 880 by Sanutius the patriarch, whose body may be one of the sixteen mummies. About the year IOOOA.D. one Joseph, a deacon of

Abu Makar, complains that this is the only place where Christians 'come to the throne with confidence,' e. during the great persecution. Abu-'l-Farag menand tions it in his book of the Christian convents
i.
:

day the Coptic liturgy was used without Arabic at Dair Macarius, implying that the monks still understood the ancient
Abu-'l-Birkat relates
that
in

his

Quatremere remarking on this statement, is anxious to know whether it still holds good but observes that travellers who have visited the place since, are silent and Sonnini, who testifies to the use of both Coptic and Arabic at Al Baramus, did not even visit Dair Macarius 2
language of their
;

ritual.

not a grain of truth in the statement as applied to present day practice and I very much doubt whether it was true when Abu-'l-Birkat
there
is
;

Of course

wrote

it.

At the time of my visit the number of monks at the convent of Abu Makar was twenty, of whom twelve were in priest's orders. They are allowed sometimes to visit the patriarch, and even to see friends living but they must return in Cairo, by special permission
:

to live

and

to die in

the desert.

Recherches Critiques et Historiques sur la Langue et la Litte'rature de 1'Egypte ; par Etienne Quatremere. Paris, 1808. 2 It was the sudden abandonment of his proposed visit to Abu

Makar, where an ambush of Beduins awaited

Sonnini owed his
life.

him,

to

which

308

Ancient Coptic Churches.

[CH.

Dair Anba Bishoi \

At our departure from the kindly shelter of Dair Macarius, the monks escorted us without the walls,
and the kummus or abbot prayed for our safety, spreading both hands palm-upwards towards the skies. The surface of the valley proved very different from that of the desert before we descended the hard-set ground covered with dark sheeny pebbles had now given place to stretches of soft loose sand and beds of broken limestone, while tufts of reedy grass and low prickly shrubs relieved the utter deadness of the wilderness. The ride takes only about four and is extremely picturesque especially as hours, the lakes come into view, and the strangely bril: ;

liant purple of their shining surface contrasts with

the dark reed-beds which encircle them, and with the sombre hues of the desert sand. Here and there the

way
a
to

is

line,

heaps of stone ranged in which once reached from the cells of Macarius
little

marked by

called to

the monastery of Anba Bishoi. this day the Path of the

The

track
:

is

Angels

for

legend tells that angels made the road to guide the hermits of Scete to church on holy days. At one on the route, after Dair Anba Bishoi and Dairpoint
as-Suriani, which stand within

bowshot of each
in front,
in

other,

have

risen

above the horizon

are
still

the white walls

far

of Macarius

visible

the

distance

behind: while on either side the broad valley spreads

reposing in monumental silence.
Lol

CH. vii.]

Desert Monasteries.

309

We

best well of water of

had heard that Anba Bishoi contained the all the four monasteries, and we

resolved therefore to

make

it

our head-quarters for

the remainder of our visit, a decision which we had no cause to repent. We found our arrival was not expected the iron-plated postern was closed, and we had to ring some time at the bell, which is hung on the convent wall and sounded by a cord swinging loose below. At last our Beduins and our beasts were admitted within the dair, and our tents pitched
:

Fig. 20.

Dair Anba Bishoi from the north-west.

in the main courtyard, which is an oblong, bounded on three sides by cells, and on the fourth by a church

dedicated to the patron saint of the convent. There are two other courtyards besides, in one of which is a
large well about fifteen feet in diameter, worked with the usual Egyptian sakkiah or waterwheel and a
string of pitchers.

Water pumped up by this rude which doubtless dates from the days of machinery, the Pharaohs, is made to irrigate the monastery garden, which is almost a rood in extent, and grows some palms, olives, garlic, capsicum, and other vegetables, to the great pride of the monks. The name Bishoi is no doubt an Arabic corruption

3io
Isaiah.

Ancient Coptic Churches.

[CH. vn.

of the Coptic Isa, which corresponded probably to

Coptic article n was prefixed in comspeech, making the name Pisa, under which name Anba Bishoi wrote an ascetic treatise, the

The

mon

original

cured

1
.

MS. The

of which Curzon claims to have pro-

Coptic form n<LHce

2
.

is

found

in

another

There seems no more of the fourth century be said on the matter for a demand for information on a point of philology or history has about as much chance of a profitable answer from the monks
to
:

MS.

as

demand

for

cherish the

body

They philosopher's stone. of their founder, but his spirit is

the

indeed departed.

The principal church here, which bears the name of Anba Bishoi, is an extremely fine building, the
main features of which are of the basilican order, though the whole fabric is too Coptic in its mixture of styles to be classed with any very definite form of architecture. There are three entrances, one of which on the north side is through a porch covered
in with

a very fine

dome

of brick

another
;

lies

in

the corresponding position on the south side while the third is by a large central doorway in the west

end of the church.

sists

The body

of nave, with north and south

aisle or narthex.

of the building conaisle, and returned

western

The
:

roof of the nave

is

a lofty pointed-arched vaulting the aisles are also vaulted, and are separated from the nave by massive piers, which carry lofty pointed arches. These arches are now mostly blocked up to strengthen the nave
1

Monasteries of the Levant,

p. 91.
;

ed,

Fragmentum Evangelii S. Johannis Graeco-Copto-Thebaicum A. Georgius. Rome, 1 789. Praef. p. xcii.

CH. vii.]

Desert Monasteries.

311

which the thrust of the vaulting seems to have endangered for a similar reason doubtless two additional piers have been thrown out laterally in the middle of the nave, with the result of almost sunderThat this is not part of ing it into two divisions.
walls,
:

the original design is proved by the fact that the pier so thrown out on the north side is built across the ancient stone ambon, entirely blocking the steps by which it was mounted and in replacement of the
:

has been erected further is set a small marble basin, used at the ceremony of feet-washing. The outer walls of the aisles once contained small but traces of the starlike windows, now blocked
a
pulpit

ambon

wooden

eastward.

In the floor of the nave

design in stucco-work, which enclosed coloured glass, still remain visible.

panes of

The choir is entirely walled off from the nave, with the exception of a very lofty arched opening, the lower part of which closes with folding doors.
unquestionably part of the original arrangeis It correvery curious. with the arrangement in one or two western sponds monastic churches, where women were admitted to
is

This

ment of the church, and

the service, and were thus effectually separated from the men but probably no woman has ever visited
;

these monasteries since their foundation.

The

choir

doors are set with panels of fine carving in relief, enclosed in ivory borders similar doors, though not so lofty, shut off the aisles also from the choir but
:
:

there are no steps between, the choir and the nave being on the same level.

Like the nave, the choir is vaulted but instead of the vaulting of the nave and aisles being continued over the choir, it stops short and the choir
:
;

312

Ancient Coptic Churches.

[CH. vn.

CHOIR.
LATERAL VAULTING OVER

MARBLE BASIN

N
!

FOR MANDATUM AMBON A

I d

H
;

Fig. 21.

Plan of the monastic church of

Anba

Bishoi.

CH. vii.]

Desert Monasteries.

313

has a separate vaulting at right angles to that of the nave. decayed fresco of St. George on the wall the usual ostrich-eggs and a fine bronze south

corona hanging before the haikal-screen and some small coloured windows of Arab stucco-work in the north and south gables of the roof these are the But there are only points of interest in the choir. two satellite churches or chapels which open out from the choir, and deserve notice. That at the north side is dedicated to Al Adra, and contains the bones of Anba Bishoi in a reliquary: it is vaulted east and west, and has only a single altar. The other on the south side is larger, and is covered in with a most magnificent dome the altar, which is dedicated to Abu Iskharun, has for its slab a shallow marble tray of
;

narrow passage north of the altar leads to the baptistery, which lies adjoining the chapel on the east it contains a plain round font of the usual type, with a drain at the bottom to carry
oblong form.
:

off the water.

Both these satellite chapels lie outside the main building, and are doubtless later erections for the
;

large church has its own three independent altars. The haikal is raised one step above the choir the altar is further raised one step upon a platform, three
:

sides of which stand clear, while the fourth runs into

the eastern wall, which of course is straight not Yet there is a tribune here of fine proporapsidal.
tions.
It consists

three are

throne

is

of six steps, of which the lower The straight, the upper three curved. but the broken masonry gone entirely
:

shows a cavity underneath

intended for
relics.

it,

which may have been

:

All the steps are faced with vertical strips of coloured marble the spandrels of

314

Ancient Coptic Churches.

still
:

[CH. vn.

the niche above the throne

bear rich traces of

and above is a large the finest opus Alexandrinum filled with mosaic of marble on a larger scale, a panel
design of crosses in blue enclosed
in

a white border,

and containing what looked very like traces of gilt But I know no other instance of vitreous enamel. this Venetian or Byzantine mosaic in Egypt, and the
probably an illusion. The niche itself was once ornamented with a mural painting, which has now quite vanished but the ceiling of the dome
impression
is
:

and many bright vestiges of the graceful band of arabesques painted round it.
still

retains

its

central cross,

The

been mentioned

peculiar structure of the haikal doors has already l I have only here to add that in
.

addition to the ritual interest of their structure, they are adorned with panels of the beautiful carving in

high relief noticed at the church of St. Macarius o and above them rises a lofty arch of triumph. There is a passage of communication between the
:

haikal

and the two side-chapels.

:

Of

these that on

is very small the altar is raised on a step and overshadowed by a tiny dome, but not by an

the north

altar canopy.

The

south
larger.

side-chapel

is

likewise

domed, and rather

Bishoi have their tops formed of marble slabs, that in the north chapel being of oblong form with a horse-shoe depression,

All three altars at

Anba

that in the haikal and other chapel being simple oblongs with a raised border at the sides. There
is

no drain pierced through any of these altar-tops here or elsewhere, as one would expect if they were designed with a view to the rite of washing the altar.

CH. vii.]

Desert Monasteries.

315

bell-tower stands near the porch adjoining the courtyard, but it contains only a single small bell.

One may
it

follow the outer walls of the church round

:

indeed, altostands in greater isolation than any of the gether, other churches yet there is no attempt whatever at
;

on the eastern and the southern side

outside adornment or even finish.

Unhewn

stones

are used for the walls, which are left in the roughest state externally, with all sorts of chance buttresses,
offsets, and would seem

Even here, where there inequalities. to be no reason for denying that orna-

mentation to the outside which was lavished within

the building, the Coptic architects, either from the force of habit or from some curious canon of taste,

have

The

entirely failed to produce a beautiful exterior. kasr contains little of interest except a series

of lofty vaulted chambers, which, judging from the fragments of Coptic and Arabic volumes scattered

about the floor, once served as the convent library. It has long since been ransacked not a fragment of any work remains here, or, I venture to say, in any of the monasteries of the Natrun valley. On the top of the tower is a single chapel, dedicated to
:

St. Michael, as

building raised on
furnished.

was customary in the case of a sacred any lofty eminence, alike in eastern

and western Christendom.

The chapel

is

but rudely

pictures on the iconostasis dating from the last century, shew the twelve apostles vested in dalmatic, girdle, omophorion, and cope but there is else which calls for notice. nothing
:

The

The kummus
for his

or abbot of

Anba

Bishoi claimed

monastery an antiquity of fifteen hundred from its first foundation, but told me that the years buildings had been largely repaired about a century

316
ago.

Ancient Coptic Churches.

[CH. vn.

This was doubtless the time when the arches between the nave and aisles were blocked, and the cross-wall built in the nave of the principal church.

Regarding the date of this edifice it is extremely speak with decision for while the haikal points on the whole to the sixth or seventh century, other details, such as the enrichment of the loftier domes, the coloured glass and stucco-work, and possibly the structure of the nave, seem to belong
difficult to
:

The truth rather to the tenth or eleventh century. is that different features of the church are probably
assignable to different epochs.

Dair-as-Suriani \

No one whose imagination has been kindled by the romantic story of Curzon's visit to the monks of the Natrun valley, could resist a feeling of keen
excitement as he neared the walls of Dair-as-Suriani, where Curzon discovered that horde of ancient literary treasure which alone would make his name famous.

The excitement

is

not lessened

if

the traveller carries,

as the present writer carried, about his waist a heavy belt of gold, wherewith he hopes to retrieve some

fragment of treasure still remaining and even if the sense of adventure were wanting, one could not resist a novel feeling of fascination in surveying
:

the singular beauty of the convent.

For as the eye

j^ as dictated by one of the monks.

CH. VII.]

Desert Monasteries.
it,

half-climbing the gentle slope of a desert hill, half-resting on the broad flat summit, its lines are extremely graceful ; and while over the lower
follows

seen waving its clustered foliage as in protest against the barren sands without, the great white tower and the walls above stand sculptured in azure clearness against the
walls a
little

forest of palm-trees

is

desert horizon.

A. J. B.
Fig.

22.-View from the tower of

Dair-as-Suriani, showing the interior of that convent, and the neighbouring convent of Anba Bishoi.

to derive its name from a colony of Syrian hermits, who either founded it or Traces of Syriac literature occupied it very early. remain there even to this day, and

The monastery seems

Syriac MSS. were carried off by Curzon and Tattam. But there are no Syrian inmates now, nor are there
either books or

many

priceless

monks of Abyssinian

origin,

such as

Curzon discovered.

318
and

Ancient Coptic Churches.

[CH. vn.

The monks
ness,

as usual received us with great kindwere eager to show us over the monastery.

They pointed out to us the ancient and venerable tamarind a rare but not unknown tree in Egypt which is said to have grown from a walking-stick
ground by St. Ephrem and they told us the legend, just as their predecessors have told it to travellers for generations before them l They gave
thrust in the
: .

us tiny quantities of indifferent coffee, and peeled for us dry dates with soapless fingers they talked with us about our journey and about their own life, they
:

led us into the churches

and over the tower

:

showed

us their books, their corn and their oil and, like their brethren at the other monasteries, they refused to
take our money. There are two principal churches within the dair, both dedicated to the Virgin but as the term Al
:

'Adra has already been applied distinctively to the larger and finer building, the smaller will here be an alternacalled for clearness' sake Sitt Mariam
tive allowed

by
is

Mariam then
dark.

The church of Sitt usage. and naveless, rather Byzanaisleless

local

tine in structure

and nearly square in plan, and very lies on the south-west. Over a block of white marble is inlet, sculpthe doorway tured with a very beautiful cross in low relief: and on the pier dividing the haikal from the south chapel within, there is another block of black marble, on which a cross is carved with splendid arabesques, and enclosed in a circular moulding. These I think are probably dedication crosses. The main divisions

The

entrance

See for example Huntingdon's Epistles, xxxix.

Huntingdon

visited

Egypt

in

1695.

CH. vii.]

Desert Monasteries.

319

of the church are lateral, and include merely narthex, choir and sanctuaries unless what I have called the
:

narthex can be held to include a nave, in virtue of the low stone screen which runs north and south, making a sort of partition. But the screen is only

and the part behind it is so very shallow more accurate to regard the whole as narthex moreover the whole church, except the sanctuaries, is roofed with barrel-vaulting, in two spans with lateral axes of these one span covers
4
ft.

high,
it

that

is

the choir, the other covers the remainder of the church westward of the choir, and renders it an
pierced with two doorways separates choir from narthex, and helps to carry the vaulting.
architectural unit.
solid wall

In the choir one

may

notice a bronze corona of

some merit, a reliquary, and an ancient pulpit, of which the decayed remains show traces of ivory figures of saints, which were once inlaid, one in each panel. The haikal is rectangular, and has a
conventional tribune of three straight steps, a deep eastern niche, and an aumbry at each side. The
is raised above the haikal floor by one step, which comes at a distance of 4 ft. from the screen and at the four corners stand slender columns

altar

upholding a baldakyn. Altogether different in style and structure, and far grander in design, is the magnificent church of Al Whereas Sitt Mariam is only about 4 oft. 'Adra. Al 'Adra has about the same breadth with by 40, a length of 90 ft. and whereas Sitt Mariam may possibly be called Byzantine, Al 'Adra belongs disIn its tinctly to the basilican order of architecture.
:

general arrangement

it

bears a strong likeness to the

320
church of

Ancient Coptic Churches.

Anba
Bishoi, but

[CH. vn.

from internal evidence

seems rather the model than the copy. By the kindness of the monks I was enabled to make a plan, which however defective is accurate as far as it goes, and will serve to give a good idea of the It will be seen that the main entrance is building. on the north side by a porch, although there is a small low western door somewhat singularly thrust aside from the centre of the western wall. But the church here is entangled in monastic chambers of one sort or another and it is clear that the western doorway was not designed for a solemn processional The fabric consists of nave and two aisles entrance. with western returned aisle, choir, and sanctuaries but the choir is shut off from nave and aisles by a thick and massive wall, which divides the church into two separate portions. This separation is made more effectual by a pair of lofty folding doors even (H), which close across the archway leading to the The floor of the whole church is of one choir.
;

uniform level with

which

is

exception of the haikal, raised two steps above the rest all three
the
:

altars are also raised

on a platform, one step above of the chapels in which they severally stand. the level The nave is roofed with a very handsome and lofty vaulting, which runs from west to east and is It is carried on piers divided by slightly pointed. The two westward piers are arches. high pointed the rest are lighter and all seem extremely heavy, A to have massive columns more or less engaged. rib (L) further strengthens the vaulting and large a low stone screen (I) runs right across both nave and aisles, divided by open passages. Unfortunately the whole interior of the nave is so plastered with
: :

R ETU R M E D

S-L

SCALE of
Fig. 23.

F~EZT
'Atfra, Dair-as-Suriani.

Plan of the Church of Al

VOL.

I.

322

Ancient Coptic Churches.

is

[CH. vn.

whitewash, that it part of the fabric

rest.

is

impossible to say whether any of later construction than the

lies

Nearly
for

in the

middle of the nave floor

feet- washing.
It

a basin
of an

the

Maundy

consists

oblong slab of marble, with a raised fillet round the edges, and a small circular hollow in the centre, about
also two bronze coronse nave each consists merely of a suspended 2 in. in diameter, pierced flat plate of bronze, about At the east end with holes to receive cups of oil.

in.

across.

One may notice

:

in the

of the north aisle

taining

some

a large wooden reliquary conholy bones, and close by it two

is

aumbries.

At Anba
is
:

Bishoi the choir, it will be remembered, roofed with a vaulting at right angles to the nave

The vaulting but here a different plan is followed. choir roofing consists of a fine central dome, which covers the whole space before the haikal, and two
semidomes, one at either end northward and southward. Each of these semidomes is adorned with very rich fresco paintings, which are still in fair preservation northward the scene is the Death of the Virgin (F), and southward two subjects are depicted together, the Annunciation and the Nativity (G). In the latter our Lord wears the nimb crucifer. There is a large dome over the haikal altar one of smaller and in the centre size over each of the side-altars of the western returned aisle another semidome, frescoed with a scene representing the Ascension (K).
:
; ;

In looking at the plan

it

is

difficult

to resist the

impression that, in spite of the rectangular character

of the church, the architect consciously studied a cruciform arrangement with his domes and semi-

CH. vii.]

Desert Monasteries.

323

Regarding the merit of the mural paintings say at once that they are clear and strong in design, true in drawing, rich and mellow in tone, and, in a word, worthy of the church which they adorn and of comparison with any like work in
I

domes.

may

Europe. Curiously enough there is another stone screen against the western wall of the choir, where it is hard to say what purpose it can have served for
;

the

monks could hardly

The ordinary cases. nave are evidently of extreme antiquity they are inlaid with ivory figures of saints, each on a separate panel, but only the top panels are so decorated. Round the posts and lintel of the doorway runs a
:

as they do in doors between the choir and

lean upon

it,

Syriac inscription, in raised letters, of a rude bold character, which fixes their date as not later than the

seventh century of our era. Between the haikal and the choir there intervenes a lofty chancel-arch, the lower part of which is closed

by a

The
a

pair of high folding-doors, each in three leaves. leaves fold backward into the sanctuary, opening
:

view of the altar and these doors, like those of the choir, have their top panels inlaid in ivory with holy figures, which serve as icons, while all the lower panels are ornamented with geometrical designs in
full

ivory inlay.

The

detail

of these designs

is

very

simpler and more archaic-looking than the and is otherwise ivory designs at Abu-'s-Sifain distinguished from them by the entire absence of the conventional acanthus, which is conspicuous no less in work of the ninth century and later among the churches and mosques of Egypt, than in carvings and illuminations of Anglo-Saxon, Irish, and other Y 2
:

much

324

Ancient Coptic Churches.

[CH. vn.

Here too a Syriac inscription runs western artists. round the jambs and lintel, but the lettering is rather later, although still of a kind not found subsequently This church, then, claims the to the eighth century.
extraordinary interest of possessing two wooden screens, of which neither can be later than 700 or 800 A. D., and one must be considerably more ancient
;

an interest which is partly shared no doubt with the neighbouring churches of Anba Bishoi and Al Adra Dair al Baramus, but is otherwise unrivalled in all that remains of Christian architecture throughout the
'

world.

There

is

no crewet-holder fastened on the haikal-

screen here, although it is usually found in the desert churches, as in those of Cairo. The lintel of the door may be rightly called a rood-beam, for
it

carries in the centre a plain bronze cross.

All

three altars are raised one step above their several sanctuaries, but the platform is not detached at the
sides.

central altar stands higher than the side reason of the steps before the haikal-screen, altar, by and behind it there is a tier of straight steps against

The

the eastern wall, forming a sort of tribune. Four slender shafts at the four corners of the high altar

(D) support a baldakyn

and

at each side, north and,

south, there stands a solid marble candelabrum, 4 ft. 6 in. in height, touching the altar (E). The dome

which roofs the haikal is high in pitch, and for some distance upwards has vertical sides before the springbegins both in the cylindrical part and in the dome windows are pierced, filled in with stucco tracery and
:

panes of coloured glass.

The interior of the

with designs
in

ornamented plaster of very elaborate and skilful

haikal
is

most

richly

CH. vii.]

Desert Monasteries.

325

workmanship. The ornamentation begins at a height of about 7 ft. from the ground, and consists of a belt, A 4ft. broad, which runs round the three walls.
the lower edge of the belt
vertical

beautiful border of a very original design runs along the remainder is divided
:

bands into panels, which are enriched by with the same design on a larger "scale, alternating with other designs no less sumptuous. The whole of the work is finely moulded in plaster, and is cast in high relief. In the eastern wall the niche (B) and an aumbry on either side of it (A) are surrounded by work in the same style, but even more beautiful. At each side of the niche stands a pillar half-engaged and covered with close flutes, which cross diagonally: beside the pillars, and round about the arched heading of the niche, runs a large and bold design of very graceful arabesques and above the niche there is a panel filled with crosses. Within the niche there hangs a fine cross of bronze. The aumbries also are roofed with circular arches followed round by elaborate mouldings, and the spandrels are filled with fine enrichments moreover the aumbries in the north and south wall, as well as the round arch of the doorway into each of the side-chapels, are in the same manner. It lavishly ornamented will be noticed that the north doorway has been
;

blocked.

There is no Epiphany tank in this church, and none at either of the churches of Anba Bishoi. One,
however,
is

found

in the

church of Abu Makar, at the

in the restored

monastery of that name, and one also

church at Al Baramus.

The refectory at Dair-as-Suriani contains nothing of special interest, except some rather rude and much

326
while
all

Ancient Coptic Churches.

:

[CH. vn.

decayed frescoes

but

it

is

worth remarking that

these desert monasteries contain a

common

room
teries,

for meals, like the frater of

our English monas-

there seems no instance of a

common room
dormitory or

sleeping, corresponding to the Each monk sleeps in his dorter.

for

own

cell,

and

there seems no evidence of any other rule having

prevailed. It is well worth while to ascend the tower
:

not

for the chapel of St. Michael at the top, where there is nothing to repay a visit except a fine bronze lamp
like

that engraved from

:

Abu

Kir

wa Yuhanna
:

at

Old Cairo nor yet for the library, where all one's hopes of hidden treasure swiftly vanish away but
for the view, which opens in silent magnificence. Nearly all the interior of the dair, with its churches,
cells,

and garden of palms

is

visible
:

close

by

rise

the ancient walls of the sunshine

Anba

Bishoi

farther to the

north, in the distance, the lakes flash like mirrors in

:

and

all

around the vast horizon

is

bounded by desolate sands, more lifeless, more impassable, and more sublime than the ocean.

Dair
From
our camp

'I

Baramus.

monastery of Anba Bishoi to Dair al Baramus was a ride of about three hours, over loose sand and shale and ridges of limestone rock, which in some places rose in little hills, and had evidently been quarried to furnish stone
in the

for the monastic

buildings of the neighbourhood.

CH. vii.]

Desert Monasteries.

327

Our guide and herald, deputed by the patriarch, had gone on some way before us and when on mounting the last ridge we sighted the monastery, dark figures were faintly visible upon the distant As we neared, the monks descended, and parapets. stood grouped in clear relief outside, under the white When we were within two walls of their fortress. hundred yards of the gate, the monks advanced
:

towards us with waving banners. They kissed. our hands as we dismounted then formed a procession
:

in front of us,

and advanced chaunting psalms and

Fig. 24.

Dair

al

Baramus

beating cymbals and triangles, while the great bell of the convent clashed out a tumultuous welcome.

At the narrow doorway the banners were lowered, and we bent our heads but the bell still boomed, and the chaunt continued, as we marched across the; There a courtyard to the church of Al Baramus. service of song was held in rejoicing for our safe arrival and when it was ended the abbot read an, address of welcome such as is customary to read on.
;

The above woodcut

is

borrowed from Sonnini with

trifling

corrections.

328

Ancient Coptic Churches.

1
.

[CH. VH.

From the arrival of any distinguished personage the church we were led up to the guest-chamber, where we partook of the frugal fare offered by our
kindly hosts
:

monks, and
1
'

in

and we spent the day in talking to the examining the various buildings.
:

is worth giving ; it runs as follows with me to-day, Rejoice my fathers, my brethren, because of these blessed people of Christ who have come to this wilderness, to

The

address

visit this

monastery and these lordly monuments, being favoured

grace and divine
people,

with

all

Christian

Be glad with me to-day, blessing. chief of the clergy, revered deacons and

honoured

priests,

and you,

blessed children,

who come

to-day

into this wilderness, to these holy places which are bright with the light of saints. Sing tuneful hymns and psalms of David, saying, " Lord of Hosts, are bright, soul longeth Thy habitations,

my

for thy courts,"

guile, abode.
'

because herein the righteous

fathers, saints

without

This

is

the convent of Al Baramus, in which abode

Maximus,

Dumatius, Anba Musa, and the priest Ad Darus, and it bears the name of Mary the Virgin. This is the dwelling of brave soldiers,
the place of heroes, who, being sons of kings and sultans, of their own will chose rather to be poor and needy, refusing the pomp and They were lovers of Christ our God, and vanity of the world.

walked
'

in his footsteps, bearing his cross.

visits

true repentance,

these mansions with firm faith, fervent desire, and good works, shall have all his sins forgiven. Then, O my reverend fathers and my beloved brethren, come, that we may pray for these our dear and honourable brethren, who are come upon this visit and have reached these habitations. Let us pray that Jesus Christ, who was with his servants in every time and every place, saving them through all evil and sorrow, may now be with his servants who have come upon this visit, and may deliver them from all sins and iniquities. May he grant them the best of gifts and full reward, recompensing them for all they have endured through toil and peril and the weariness of the journey as give them abundance of blessing, of joy, they travelled hither and of grace ; grant them length of days, prosperity, and highest honour; bring them back to their homes in safety, in health of soul and body, and after a long life transport them to the brightx ;

He who

CH. vii.]

Desert Monasteries.
church
in

329

The
held
is

which our solemn welcome was

dedicated to Al Baramus, a name of which the origin is uncertain but the first syllable is supposed to be the Coptic article, and the remainder to
;

Papalo?. Unfortunately a restoration not quite finished had stripped the church of every single feature of interest, and

represent

some name

'

like

apparently changed even the old lines of the buildAn Epiphany tank has been constructed by ing. raising the level of the ground in the narthex, a feat
of which the monks are decidedly boastful and every sign of antiquity has been swept away, except the haikal-screen, which is of no great moment. There is, however, a fine ancient church still
:

remaining, though not undamaged by the whiteIt is dediwash, in which this monastery rejoices. cated to Al 'Adra, and consists roughly of nave and
aisles,

with the usual three eastern sanctuaries. The roofed with a pointed-arched vaulting, which is strengthened by three stone ribs but the structure here is so far peculiar, not to say unique, that the ribs instead of running down the nave-walls to the

nave

is

ground stop

short,

and are received on corbels

at

the spring of the vaulting. Each corbel, moreover, is marked a fine cross within a roundel, modelled by
ness of Paradise and the
life

of

our Lady the Virgin and of

I

all

bliss, through the intercession of our holy fathers. Amen.'

may

here note that the saints called

.1

Maximus and Dumatius

(^..^JLftjj went into the desert of Scete, according to a fourteenth century

:.---

^j^,

^--)

were sons of a Greek emperor Leo, who

MS.

in the Bibliotheque Nationale.

This address seems

Rosweyde,
tione,

p.

354
est,

ut moris

see Rufinus, ap. ubi autem ingressi sumus monasterium, oradata pedes nostros propriis manibus lavat,' sc.
: '

(Bib. Or. 258, fol. a very ancient institution

16.)

Apollonius.

33

Ancient Coptic Churches.

[CH. vn.

in plaster and raised in low relief. Besides these six crosses, which unquestionably mark places signed

with the holy oil at the consecration of the church, there are four other dedication crosses in the choir

on the western face of the piers between the haikal and the aisle-chapels. These crosses in the choir are each enclosed in a circular border, no less than 20 in. in diameter: they are of the form called patonce, with the end of every branch cleft into three leaves, or rather a central pointed leaf between two half leaves. Both crosses and borders are filled with the whole arabesques or other graceful tracery
:

plaster. design Here, as at Anba Bishoi, the haikal-screen consists of a pair of lofty folding-doors, each in two leaves and here also, instead of opening back and
;

is in

showing the whole interior of the sanctuary, the four leaves have been permanently fixed, and the two inner leaves have been sawn through in such a manner that while the upper part of each remains immoveable, the lower swings open on hinges. The
a fixed opaque iconostasis, with a low doorway in the centre, agreeing with the fashion which seems to have arisen in the eighth
result of course
is

The carvings upon this screen or ninth century. stand out in very bold relief, and, though purely conventional, are singularly beautiful.
usual, all three chapels are rectangular; but the haikal contains a niche so large as almost to be

As

worthy the name of an apse. The floor of the niche is, however, raised so far above the floor of the haikal as to remove all doubt of the architect's
intention.

In the north-west corner of this sanc-

tuary one

may

notice,

embedded

in

the wall, a

OH. vii.]

Desert Monasteries.
of earthenware
;

33 1
told

piscina

the

monks

me

that

the priest washes his hands here before the mass, but after the mass at the altar. The three altars

a very unusual are undivided except by screens in the desert churches but each arrangement
;

is

overshadowed by a lofty dome. On the whole one may call the church rather

basilican than
lican.

The nave

Byzantine, rather Coptic than basiis divided from the aisles at prepiers
;

sent by massive

but these

in

some cases

obviously, and conjecturally in all cases, enclose marble columns of fine proportions. In one or two places capitals are dimly visible and a very
;

splendid early Corinthian capital projects clearly from the wall in one corner westward of the south
aisle.

the fittings of the church one may notice that the basin for the Maundy feet-washing occu-

Among

there are its customary place in the nave floor two bronze coronse hanging before the haikal, with and in the haikal a larger the usual ostrich-eggs
pies
;
;

corona, 5 ft. high, built in three diminishing tiers. But not a fragment now remains of the magnificent Arab lamps of enamelled glass, several of which

Curzon saw in the church at the time of his visit; 1 nor does one single specimen survive in any of the
churches of the desert. Attached to the church of Al Adra are two satellite churches or chapels, dedicated to Mari
Girgis

and

Al

Amir Tadrus

respectively.

The

former of these lies to the westward of Al 'Adra, and is entered by a door opening out of the north
1

Monasteries of the Levant, pp. 95-6.

332
aisle.
still

Ancient Coptic Churches.

Though now used only
:

[CH. vu.

a small haikal

square, and is enough the western wall

niches, arched recesses

as a granary, it has of the chapel is nearly body covered with a dome. Curiously

the

contains

three

decided

which cannot have been defor aumbries, but would seem to indicate signed the possibility of there having been a western altar of this, however, there are no other traces whatever remaining, and the niches may have been meant
;

merely for lamps. The haikal is very small, only about 8 ft. square, and nearly the whole area is taken up by the altar, about which there is just room to move. Over the altar is built a low dome with graceful ornamentation the eastern niche bears the north and signs of an ancient mural painting the south wall each have a shallow flat recess, with arched heading. But the most noticeable thing of all about this chapel of Mari Girgis is that the altartop projects beyond the sides about 3 in., with the under edge bevelling inwards. This method of construction, so common as to be almost universal in the early altars of our western churches, is so rare in the churches of Egypt that I know of no other
;

example.
in
it

Al Amir Tadrus very much resembles Mari Girgis size and structure, but contains nothing of interest
;

opens out of the middle of the north aisle, which it adjoins. may pass on to the refectory, which lies south-west of Al Adra, and which is worth a

We

visit

The room
are, or

merely for the rude antiquity of its furniture. is a long, dark, vaulted chamber, lighted

only by two unglazed holes in the roof; the walls once were, adorned with a profusion of simple and clumsy frescoes the table is formed by a solid
;

CH.VII.]

Desert Monasteries.

333

bench of stone running down the middle of the room, with lower stone benches ranged along either side and near the entrance there stands a curious ancient
:

book-rest of stone in the shape of a thick-limbed letter Y, with short branches, and a large cross I cannot think that this sculptured on the stem.
refectory
is

later than the fifth or sixth century.

chapel remains, that of the Archangel Michael, which is in the kasr or tower a small plain Here, however, lies a pile uninteresting building.
:

One more

of loose leaves of MS., which cover nearly half the and floor of the^ chapel to a depth of about 2 ft.
:

thought at last was a real chance of undiscovered treasure. So I spent some hours in digging
here
I

choking and blinding dust armful was taken up, searched, sifted, and reHere and there a tiny fragment of early jected. half a Syriac, Coptic, or even Greek on vellum leaf of a Coptic and Ethiopic lexicon several shreds of Coptic and Arabic lexicons countless pages of mediaeval Coptic or Copto-Arabic liturgies this was the only result of the most diligent search, and the quest ended in final disappointment. The monks were very good-natured, allowing me to take away

among

the

pile, in

after armful

my my

little

visit,

pieces of worthless paper as memorials of but declining with courteous firmness to

give or

sell

the whole collection of rubbish

for they

required the leaves, they told me, to bind their new books, and all the paper in Cairo would not answer their purpose so well.

We
was

had much

talk with the kindly old abbot,

who

special distress because the lay council at Cairo were threatening to sequester the revenues of
in

the monastery, and administer the estates as a sort

334

Ancient Coptic Churches.

LCH. vn.

of ecclesiastical commission. The abbot had a great idea of our influence with the English and Egyptian governments, and surrounded his appeal to us for

some state and solemnity but our answer conveyed cold comfort. The poor old man was wearing a leathern girdle on our behalf, a more serious matter than it sounds for it meant that he was doubling all his offices, or, in other words, making six hundred daily prostrations instead of three hundred, and praying fourteen times a day
counsel with
;

instead of seven.
to find that

one

He was, however, greatly pleased of my clerical companions was also

;

wearing a leathern girdle and we spared him the shock of discovering that it was only a revolver-belt. Generally the monastery appeared more clean and

Huntington found here two centuries ago, and the numtwenty-five monks
cared for than the others.
is about the same to-day. One among them is remarkable for being able to read Hebrew and for generally they have neither art nor Syriac knowledge, beyond reading and writing Arabic and sometimes Coptic. Certainly a great change for the better has come over Al Baramus, since Sonnini's visit one hundred years ago, if indeed one

ber

can accept his obviously prejudiced

1

story

He
vol.
ii.

Voyage dans
is

la

Haute

et

Basse Egypte.

Paris,

1798;

pp. 179-207.

Sonnini's account of his farewell to the

Al Baramus
land, that I

so amusing, and the work so

tue'

little

monks of known in Engpages

:

may be pardoned

for transcribing a few

de Natron un phdnicoptere, qu'il me prdsenta. Quoique ce fut un assez mauvais gibier, il devenoit un mets de"licat pour gens qui

'L'un des Bddouins avoit

sur les bords d'un des lacs

vivoient depuis plusieurs jours d'une rude abstinence.

:

Mes com-

pagnons s'empresserent de le faire rotir mais au moment ou nous nous disposions a en faire un excellent repas, les moines se jeterent

CH. vii.]

Desert Monasteries.
instance,

335
is

tells,

for

that

the

reliquary

full

of
in

donkey and camel bones, gathered at random that the chalice and paten used the desert
;

at

celebration

are

of ordinary table glass

;

that the

services are exceedingly disorderly

and that the

carnassiers et

dessus avec une voracite" comparable & celle de chackals, animaux immondes, ddchirant lachement une proie facile et
qu'ils

ddgoutante
d'oeil

n'ont pas eu

le

courage de

ravir, et

dans un

clin

notre oiseau disparut sous les ongles et les dents de ces chackals

enfroque's.

'En nous

disposant de quitter d'aussi vilains notes, je

me

pro-

posois de kur faire quelque cadeau, pour le se*jour ddsagrdable que nous avions fait parmi eux. Je reconnus bientot que j'avois affaire a des hommes plus dangereux que les Bedouins, francs et gEnereux

dans leur amitid

et qui

conservent dans 1'exercice me~me de leurs

Le Superieur me dit qu'il conbrigandages une sorte de loyaute'. venoit que je donnasse d'abord pour le monastere, ensuite pour rembellissement de 1'eglise, puis pour les pauvres, et enfin pour luime'me. J'e'coutois patiemment cette longue Enumeration de besoins, et curieux a savoir jusqu'a quel point on en dleveroit la valeur, je

demandai quelle

seroit la

somme

suffisante

pour y subvenir.

Apres

quelques instants de supputation, le moine me rdpondit que le couvent ayant besoin d'etre blanchi en entier, il pensoit que cinq a six
cent sequins rempliroient tous ces objets. pour une pension de cinq jours au pain de a 1'eau. Je fis a mon tour ma proposition.
restoit six sequins,
:

Bagatelle, sans doute,

lentilles et

aux

lentilles

Ma

bourse sortoit des

mains des Arabes, qui me 1'avoient presque toute e'puise'e ; il m'en que j'offris au Supdrieur. Nous dtions un peu loin de compte aussi le moine entra dans une fureur difficile a
se rdpandit en invectives, et jura les saints de son e*glise que je ne tarderois pas a repentir de ce qu'il appeloit mon ingratitude. Le miserable osa invoquer la justice du ciel sur laquelle il

peindre

il

de
et

fondoit des esperances sacrileges, et qui, disoit-il, ne manqueroit pas lui amener bientot des Arabes auxquels il indiqueroit ma route,
qu'il

chargeroit de sa vengeance.
et j'allois
e'toient

ce

trait

mon

sang-froid
les

m'abandonna
Bedouins qui
soustrait
'

assommer

venus

me

coquin sur la place, si chercher ne 1'avoient enleve

le

et

coups. Je sortis enfin d'un sdjour infernal

a.

mes

et j'e'tois pret

a monter sur

336
monks
and
are

Ancient Coptic Churches.

vicious.

[CH. vn.

unspeakably churlish, dirty, ignorant, This highly flavoured description

doubtless owes

much of

its

acidity to the fact that

Sonnini was robbed by the Beduins and narrowly escaped murder, and that he quarrelled with the

Altogether his journey seems to have been extremely unpleasant, and his misfortunes soured his

monks.

He got as far as Dair-as-Suriani, remembrance. which he says was better built, et les religieux m'ont paru moins sales et moins stupidement feroces' (!), and thence made his way back from the desert,
'

1'ane qui m'etoit destine

quand

le

vieux moine

me

fit

prier de lui

Le scheick Arabe sequins que je lui avois offerts. s'e'toit charge de la commission, et a sa consideration je les remis. Nous vimes alors le sce'le'rat faire, pour notre heureux voyage, une
donner
les six

priere
'

au

ciel, clont

quelques minutes avant

il

invoquoit centre nous

toute la vengeance.

Get

homme
ame
:

n'existe plus

probablement
.

de'charne', et sa vilaine figure s'accordoit

il e"toit deja vieux et parfaitement avec la laideur

:

il est tres son nom e*toit Mikael. Mais important connoitre a nos concitoyens qui sont en Egypte, le caractere de perfidie de ces pr^tendus religieux, car, a quelques nuances

de son

de

faire

pres,

ils

se ressemblent tous.

Quels que soient

les

dehors
les

qu'ils

affectent,

Ton peut

etre

certain

que leur haine contre

Euro-

pe*ens est plus profonde et plus atroce

que

celle

des Mahometans, et

que

leurs

maisons dans

le

desert seront le point d'appui des excur-

sions des Bedouins, leur magasins d'approvisionnement, et le lieu des deliberations propres a assurer le succes de leurs brigandages/

Contrast this account with that of Rufinus, whose visit was in the After telling how the monks ran out to meet him year 372 A.TX with bread and water, escorted him in procession with chaunting to the church and washed his feet, he remarks nusquam sic vidi'
:

mus

florere charitatem,

nusquam

sic

vidimus opus fervere miseii-

cordiae et studium hospitalitatis impleri. Scripturarum vero divinarum meditationes et intellectus atque scientiae divinae nusquam
tanta vidimus exercitia, ut singulos paene divina esse sapientia.'

eorum credas

oratores in

CH. vii.]

Desert Monasteries.

337

One may angrily disdaining a visit to Abu Makar. whether the Frenchman's temper was not question
somewhat overweening
;

but,

however that may

be,

although the ignorance of the monks is generally deplorable, they are good kind-hearted people, and welcome strangers with the utmost power of their
simple hospitality. And so far from being avaricious, they declined the coins we proffered with a quiet but
decisive dignity.

Not far from the monastery of Al Baramus, in a westerly direction, there lies the great valley or channel which the Arabs to this day call Al Bahr
'

bila

No doubt it Ma,' or the Waterless River. an ancient branch of the Nile once flowrepresents
ing westward of the Libyan hills, and reaching the sea near Lake Mareotis but whether it parted
;

from the main stream near Dongola, according to the tradition current in the Sudan, or from some other point further north, has not been decided. A few years ago, when the western branch of the Nile burst its banks near Bani Salamah, the stream, instead of passing down along the Delta, rushed through a gap in the range of hills, and forced its way along the Waterless River and this fact proves that even so far north there is still a considerable difference of level between the present river and the
;

In prehistoric times, ere the Nile left its old bed, the whole intervening desert was doubtless rich cultivated land and traces of its
ancient channel.
;

be found in the gigantic trunks which lie scattered about the sands at the petrified forest' beyond Al Baramus. The monks have a
richness

may

still

'

characteristic legend for the scene for they relate that the Waterless River was dried up at the prayers
;

VOL.

I.

338

Ancient Coptic Churches.

[CH. vn.

of St. Macarius, in order to punish the pirates, whose depredations vexed the early Christian anchorites and they point to the logs cumbering the ground
;

as the wrecks of the pirate to stone 1

.

fleet,

which was turned

From Al Baramus we made our way back to our camp at Anba Bishoi, whence we were to start directly

on our homeward route across the desert. on the morning of our departure the monks Early

requested us to attend a service in the church. They met us in the porch, their procession headed by a large cross, which was wreathed in branches of olive

and palm and decked with burning tapers and they went before us singing and beating their cymbals,
:

while the convent bell pealed, until we passed through the large church, and came to the chapel of Al'Adra.

found the dim building illumined with scores of tapers, which were planted on the lattice screen of the choir and above the haikal door, and scattered all over the reliquary containing the bones of Anba Bishoi, or rather his body, which is said to rest within

We

The cross was set upright in the of the haikal, and censers full of burning doorway incense were swung till the air became heavy with the fumes, while the monks united in chaunts and
it

incorruptible.

prayers and earnest intercessions for our safety. This little service was the last scene in our visit,

See Huntington,
describes

I.e.,

who however
'

records

little

else of interest.

He

Anba

Bishoi as

non adeo

rimis fatiscens ut cetera.'

Another
visited

traveller of

not
is

much

later date,

Le

Sieur Granger,
little

who

Egypt equally disappointing: giving information than that neither at Abu Makar nor As-Suriani would
the
fait

in 1730,

more

monks

allow

him

to enter the library.

See Relation du Voyage

en figypte,

p.

179.

CH. vii.]

Desert Monasteries.

339

but not the least impressive. Among those who came to bid us farewell were some brethren from Dair-as-Siiriani, and one poor monk from Al Bara-

mus, whose presence was somewhat pathetic. He was the proud possessor of one of three venerable watches owned by the monastery, but silent from time immemorial and, unknown to the abbot, he had
:

entrusted his treasure to me, begging me to take to the patriarch, and pray his holiness to have

it it

mended.

When
on

the

abbot discovered what had

happened, he was very angry, and made the poor

Loga

start

foot across the desert at three o'clock

morning to catch us before we left Anba There was no help for it so I unpacked the watch and gave it back to the monk, who received it with touching sorrow, and who doubtless often mourns in secret over his disappointment and his broken toy. When our camels were all loaded and our beasts got out of the low postern of the dair, we exchanged our last farewells and compliments without the walls, where the abbot gave us a parting prayer and blessing. Thence we rode down towards the lakes, distant about an hour's journey, and found their surface covered with hundreds of flamingoes and other waterfowl of
in the

Bishoi.

in the sun. As we looked, rose together in a scarlet cloud, and swept away over the water. passed among the reed-beds, where the Beduins cut the reeds great which they make into mats round the south end of

brilliant

plumage flashing
all

the flamingoes

We

the lakes

then upwards, ridge over ridge, till at the summit we paused, turned our horses' heads, and
;

looked back over the beautiful desert valley. We were now eastward of Dair Macarius, which did not
z 2

340

Ancient Coptic Churches.

[CH. vn.

lie quite on our homeward route, though it was still the nearest in view and all four monasteries were
:

visible together, Al azure of the horizon.

Baramus just within the far This was the view we had

missed on our arrival owing to the nightfall. It is a sight beyond description, but never to be forgotten. As we turned away, and the ridge behind us finally
closed the scene, shutting out the vast and shining desolation of the valley of the monks, we felt as if we had been living with fifteen centuries of history
cancelled,

moving in the ancient monastic world of Egypt, undreaming of things to come but now the sense of reality rushed back upon us, and we found
:

ourselves alone in the desert.

CHAPTER

VIII.

The Churches of Upper Egypt.

The Monasteries of St. Antony and St. Paul in the Eastern Desert. The Convent of the Pulley. The White and the Red Monastery. Church at Armani. The Churches of Nakddah. Church at

A ntinoe. P

Miscellaneous.

to this point the descriptions of churches

and places of interest in Egypt have been drawn entirely from my own observation and experience: but there now comes a
large branch of the subject which absolutely unexplored, and to which
still almost can unhappily collection of scanty

is

contribute

nothing, except a notes derived from other travellers.

The

hurried

yet formal progress of the khedive, which I accompanied through Upper Egypt to the First Cataract, did not give me a chance of a single visit to a

Coptic church nor can I well hope ever again to ascend the valley of the Nile. But it will be some:

thing to indicate some portion of the work which has yet to be done, especially in these troubled times, when the danger is lest a surge of Muslim fanaticism should sweep away all the still unchronicled remains

of Christian antiquity, ere a found to record them.

'

learned rover

'

can be

of monks and monasteries in Upper from the fourth century onwards, seems to have Egypt,

The number

342

Ancient Coptic Churches.

[CH.

vm.

been prodigious. Rufinus relates that in the region about Arsinoe he found ten thousand monks at
:

Oxyrynchus the bishop estimated his monks at ten thousand, and his nuns at twenty thousand, while the city itself contained no less than twelve churches. Pagan temples and buildings had been turned to the hermitages outnumbered the monastic uses in fact the land 'so swarmed with dwelling houses monks, that their chaunts and hymns by day and by night made the whole country one church of God.' If one can believe these and the like stories, Egypt at this time was one vast convent and the wonder is that the nation was not extinguished by universal But, with all due allowance for oriental celibacy. weakness in arithmetic, it is certain that every town of importance along the valley of the Nile had its churches and friars, while many parts both of the country and the desert were occupied by vast mon:

astic settlements.

Among

though must be counted the monasteries of

St. St.

the earliest and most interesting of these, unfortunately also the most inaccessible,
St.

Anthony and

Paul in the eastern

is

desert

by the

Red

Sea.

Anthony generally called the first monk, but St. Ammon, or Piammon, as he is often called in Coptic, was contemporary, if not earlier. It is Piammon of

whom
among
1

the legend
the

ing at the altar,

told that he saw an angel standand recording the names of such

is

monks

as received the eucharist worthily,

See Rosweyde, pp. 350, 363, especially the passage

et

'

aedes

publicae templa superstitionis antiquae habitationes mine erant monachorum, ct per totam civitatem plura monasteria quam domus
videbantiv.'

CH. viii.]

Upper Rgypt.
:

343

is

omitting the others and when he died, St. Anthony said to have seen his soul ascending to heaven. How soon monasteries, in our sense of the term,
built

were

upon the

sites

hallowed by

St.

Anthony's
;

devotions in the desert, cannot be easily determined but it may be conjectured that the first foundation was
not long after the death of the saint. At present Dair Mari Antonios is the largest of all the dairs of Egypt: a fact which in itself perhaps militates against its
claim to the remotest antiquity. As the monasteries of the Natrun valley have their little bases of supply in the Delta, so those of

the eastern desert depend for provisions on some smaller dairs upon the Nile, one situated near Bani
Suif,

and another opposite the village of Maidum

church of St. Anthony has already been briefly mentioned 3 I may add, on Mr. Chester's authority, that the domes here and in
called after St.

Anthony

The

the adjoining Abu-'s-Sifain are supported bycolumns

and that the church contains an ancient

chalice,

and

several porcelain ostrich eggs painted with crosses and figures of the cherubim. These porcelain eggs are now very rare, but one or two with Muslim

designs may still be seen in the without the walls of Cairo.

mosque of Kait Bey,

Tradition relates that St. Anthony lived here, but the throng of wayfarers for ever passing up and down

My information about the eastern desert monasteries is derived from Mr. G. Chester's Notes on the Coptic Dayrs (Arch. Journ. vol. xxix), and from Vansleb's 'Nouvelle Relation d'un Voyage
'
'

en figypte/ Paris, 1698. To the latter author also I am indebted for much material concerning the other churches mentioned in this chapter.
fait
2

P. 7-

344
the

Ancient Coptic Churches.

[CH.

vm.

Nile drove him to seek the seclusion of the and Pococke heard from the desert mountains
:

monks

at the time of his visit that,

sanctity of the spot,

owing to the special crocodiles were afraid to pass it,

and hence were never found in Lower Egypt. The journey from Bush to the Red Sea monasteries According to Vansleb occupies about three days. there are two routes of which the northern follows
;

the Nile for some distance, then turns to the right, and passing a deep well in the natural rock filled with
water, leads in three easy stages to the convents. The other, by which he himself travelled to avoid

encounters with hostile Beduins, trends south-east for a day and a half, then due east, and requires four The monastery of St. Anthony lies on the stages.
slope of

Mount Kolzim,

It is oblong in shape, a lofty wall, and encloses about six acres of girt by Unlike the Natrun monasteries, it has no ground.

precipice, and distant mountains of Sinai.

at the foot of a gigantic looks over the gulf of Suez to the

doorway at all, but man and beast are hoisted up by At the time of Vansleb's visit pulleys on the wall. the place was still in ruins, not having yet recovered from the period of wreckage and desolation which followed the murder of the monks, some four hundred years ago, by the Muslim slaves whom they But since that time iniquitously had purchased.
there has been a good deal of restoration. The are described as being very beautiful gardens
;

watered by a mountain stream, which gushes, clear as crystal, from the rock and abounding in palms and olives and the richest vegetation. Two hundred
;

years ago the monks had vines, from which they made a sort of white wine, used at the mass and set

CH. viii.]

Upper Egypt.

345

Whether the vine before any guest of distinction. is now cultivated or not, I cannot say.
There are three churches within the monastery,
besides the quite new church of Al 'Adra. That of Anba Markus is dedicated to a brother of that name,

an inmate of the convent in ancient times, who died there in the odour of sanctity, and whose body is
preserved in the church. with twelve domes. Similar
is

The

building

is

roofed

in structure,

but smaller,

the church of the apostles Peter and Paul, which

Vansleb erroneously says is remarkable for possessMr. Chester saw there ing the only bell in Egypt. two ancient enamelled glass lamps, but nothing else of interest is mentioned. Neither of these churches but the is anterior to the period of abandonment third and most important, dedicated to St. Anthony,
:

is

extremely ancient

indeed the monks aver that

St.

Anthony was
its

its

builder.

Even Vansleb

is

conit

vinced of
is

great antiquity,

and remarks that

the only thing which escaped the violence of the 1 Apparently it consists of narthex, nave, the nave is divided from narthex choir, and haikal

Arabs.

and choir by two stone screens and the whole church is covered by domes, except the choir, which
:

is

vaulted.

The

altar

stands

at

considerable
All over the

elevation above the floor of the nave.

early frescoes, which even in

walls of the church are remains of very rude

and Vansleb's time were

blackened with smoke

which arose, not, as he thinks, from ages of incense, but from the camp fires of the Beduin. Yet a figure of Christ in glory encompassed
;

Mr. Chester's account

is

not as clear as could be wished.

346
by

Ancient Coptic Churches.

[CH.

vm.

still

angels, and other figures in the eastern niche, are discernible and it is probable that with careful
:

cleaning nearly the whole might be recovered. The square tower, resembling those in the western desert, contains a chapel dedicated to St. Michael, a library of books which deserve examination, a fine
processional cross of silver, a silver-mounted shade held over the silver gospel on the occasion of the annual procession to the cave of St. Anthony, and 'a

bronze lamp of at least as great antiquity as the foundation of the convent itself.' St. Anthony's cave lies outside the monastery, higher up the mountain it is a natural cavern in the sheer face of the cliff with a ledge in front, and seems one of a number of caves inhabited by the
fine
:

early anchorites.

Two
lies

days' journey south of this monastery there another, dedicated to Mari Bolos or St. Paul

not the apostle, but the friend of St. Anthony and fellow-anchorite. Here too the story runs that slaves were purchased, and joined in the conspiracy

which annihilated the monks of the eastern desert. But this far convent has scarcely ever been visited by a European traveller and its beauties and its treasures must be left to their ancient silence.
:

Before however quitting this part of the subject, it not be out of place here to give some particulars of the rule of life observed at Mari Antonios, at the time of Vansleb's visit, and doubtless unchanged at
will

the present day. The monks renounce marriage, kindred, and possessions they vow to live in the desert, to dress in woollen habits with a leathern
:

girdle, to eat

no meat and drink no wine, to use All abstinence and fasting, to pray and to work.

CH.

vm.]

Upper Egypt.

347

but the abbot and the sick must sleep on a mat on the ground, never removing their dress or their
girdle.

They must

say the canonical hours, and

every evening must make one hundred and fifty prostrations, falling flat on the earth with outspread arms, and making the sign of the cross each time as
they arise. These prostrations are called metanoe or penance. Seven additional prostrations are reat church, one before each of the hours. quired The monastic dress consists of seven vestments
:

(i) a shirt of white wool next the skin (2) a tunic of coarse brown wool, which does not open in front (3) a black serge overall with wide sleeves (4) a small
: :

close-fitting
:

a girdle of leather (6) a large mantle of black stuff with white lining, seldom used except on journeys and lastly (7)
:

hood of black serge

(5)

the

'

askim

V
;

or

'

angelic habit.'

Those who wear

the angelic habit are as few and far between as the very angels for the wearer is bound to make three

hundred daily prostrations, and to undergo a special system of almost impossible fasting and mortification. All carry a staff in the shape of a tau-cross, on which they lean while walking or praying and their headdress consists of a tarbush wound round with a white and blue turban. On fast days they eat but once a day, at three o'clock in the afternoon they have two meals on Saturday and on Sunday. Fish is not forbidden, but very rarely seen among them, although the Red Sea is within an easy distance. At Eastertide they are
; ;

The word seems

j^X-^l Peyron
to

derived from the Greek

<ryi\^.a
:

but the Arabic

is
is

and the Coptic

niJULOp6"ri<L,
monastic
girdle.'

said by

mean

'

348

Ancient Coptic Churches.

[CH.

vm.

allowed eggs and milk, which are sent from the Nile Of the twenty inmates at the time of convents. Vansleb's visit only two were priests, the rest lay
brethren

and all were blind or deaf or lame, or broken by age and by the terrible rigour of their
;

monastic rule

1
.

Dair al Bakarah, or

the Convent of the

Pulley.

We must now return to the valley of the Nile, where the churches are legion, but for the most part Some few, however, have been quite unknown. visited from time to time by travellers, from whose writings information may be gleaned enough to tantalize. Among the convents which have attracted most attention is Dair al Bakarah 2 or the Convent of the Pulley, which crowns the summit of a lofty mountain rising sheer from the river. Gabal-atTair, as the mountain is called, lies on the right bank of the stream, about halfway between Girgah and
,

Miniah.

The

entrance to the convent

is

by a deep

natural shaft, cleft through the solid rock from the summit to the base, where a cave opens on to the

and the ascent is generally made by a pulley, whence the name of the monastery. The dair is a
:

river 3

Vansleb had the same unpleasantness with the monks at his departure that Sonnini had when leaving Al Baramus and, like See pp. 313-331. Sonnini, he encountered serious perils.
;

See Curzon's Monasteries,

p.

1 1 1

seq.

CH. viii.]

Upper Egypt.

349

square enclosure, about 200 ft. each way, built originally of hewn stone of Roman workmanship, but showing considerable traces of Arab repairs. The church is partly cut out of the solid rock, and

Curzon gives a plan of unfortunately without scale which I have borrowed with a slight alteration, showing the southern recess under the staircase. The body of the church seems to lie in the open, only the choir and haikal
called subterranean.
it

may be

Fig. 25.

Rock-cut Church at the Convent of the Pulley.

being actually hewn in the rock. Upon the columns dividing nave from aisles and returned aisle there rests a heavy wooden architrave. The choir is raised about three feet above the nave, and is approached by a double flight of steps a most unusual arrange-

Obviously the wooden screens of the choir and of the haikal are mediaeval or modern doubtless the
ment.
;

original haikal-screen consisted of folding-doors like those still in use at Dair-as-Suriani. Deeply recessed

fourth

plan, are characteristic of churches in Upper Egypt. The century chambers opening out of the choir north and south,

niches,

showing as such on

350

Ancient Coptic Churches.

[CH.

vm.

though not described as containing altars now, were no doubt originally chapels so that the church The dedipossessed the normal number of altars. cation of the church, and indeed of the whole monastery, is to Al Adra or the Virgin, and the
;

legend ascribes its foundation to the Helena. Empress There is no reason to doubt the truth of the tradition and there is a curious point about the church hitherto unnoticed. I mean its resemblance
:

monastic

to the rock-cut temple of ancient Egyptian work at the not far distant town of Girgah. There is the

the of steps in each case vestibule of the temple is marked off from the aisles and returned aisle in precisely the same manner, and
1

same descent by a

flight

by the same number of columns, as

there

in the

church

is an ascent of steps corresponding to those before the choir: and, omitting merely the central hall of the temple, one finds a space like the choir at

Al 'Adra with rock-hewn chambers opening north and south, and three recesses eastward, which do not
greatly differ from the Coptic haikal with its three The comparison is further borne out in a niches.

remarkable manner by the fact that only part of the temple is subterranean, and the part which stands in the open is the pillared vestibule, answering to the pillared nave of the Christian edifice.
It is of course not surprising that Coptic architects should have been influenced by the magnificent buildings of the ancient Egyptians the wonder is rather that this influence should not have been more decided. For while it is easy to understand a studied
:

avoidance of pagan models, one would

1

still

expect to

See plan in Baedeker's Lower Egypt, p. 168.

CH. viii.]

Upper Egypt.
sort

351

of likeness, some details at least reproduced by unconscious imitation.

find

more generally some

The White Monastery.

Quite the most remarkable instance of resemblance

between Coptic and ancient Egyptian architecture is found in Dair al Abiad, or the White Monastery, so called from the white ashlar of which it is built. It
the foot of the Libyan hills as far south as Suhag, with some miles of desert intervening between it and the It is a large, present bed of the Nile.
lies at

quadrangular fortress-like building, having its outer walls finished off upwards with a fine cornice, after the manner of the old Egyptian temples. This cornice is of white marble. The walls are relieved by

two rows of small windows

like loop-holes,
:

one half

way

up, the other near the top

1

there are twenty-

windows in each row on the north and south and nine in each row on the east. At present, side, however, all the windows are blocked up. Each stone of the ashlar is 3 ft. to 4 ft. long and i ft. broad. There were six gates, not of white limestone but of red granite now, however, only a single entrance on the south has been left open, called the mule gate, from a legend which tells of a pagan princess who came riding on a mule to desecrate the church, when the earth opened and swallowed her up. According to an authentic tradition, the White Monastery was founded by the Empress Helena. The external dimensions of the dair are variously given, but seem
seven
;

Curzon gives

the

number

as twenty.

352

Ancient Coptic Churches.

ft.

[CH.

vm.
to

to be about 240

by

133*.

Its

dedication

is

Anba Shanudah

splendid basilican church once the whole interior, with the exception of a occupied corridor along the southern side, in which were
.

crowded together the

ings of the

cells

monks

in

two

stories.
-

and other domestic buildThe church had

>

133 -FEET

Fig. 26.

Plan of the White Monastery.

f
)

a true narthex with central western entrance

tral

a cen-

passage divided the narthex into two portions north and south, both of which were entirely walled
1

Vansleb makes the measurement 280

Sir

ft.

by

in;

but this
;

is

merely a rough calculation.

Denon and
2

Curzon gives 200 ft. by 90 G.Wilkinson both give 250 ft. by 125.
'

but

Pococke writes it 'Embeshnuda '; Sir G. Wilkinson, 'Anba Shnoodeh or St. Sennode (!), deriving the latter name apparently from Vansleb. Even Curzon is at fault about the name, calling Doubtless this mistake arises from the Sanutius a Muslim saint
!

fact that the Copts, with

prudent ingenuity, did manufacture a

shrine.

Shaikh

Abu Shanud

for the benefit of their superstitious oppressors,

and so secured protection and reverence for the Christian Shanudah, or cyeno*C"f~, as he was called in Coptic, lived
time of
St. Cyril,

in the

and was famed

for his theological writings.

CH. viii.]

Upper Rgypt.

353

off the church. In the northern half of the narthex are traces of the most magnificent decoration, which roused the enthusiasm of Curzon, whose

description follows
:
'

is

quite

worth quoting.

It

runs as

The

principal entrance

was formerly

at the

west

end, where there is a small vestibule, immediately within the door of which, on the left hand, is a small
chapel, perhaps the baptistery, about 25 still in tolerable It is preservation.
later empire,
ft.

long,

and

specimen of the richest Roman and is truly an imperial little room. The arched ceiling is of stone and there are three The beautifully ornamented niches on each side. upper end is semicircular, and has been entirely covered with a profusion of sculpture in panels, cornices, and every kind of architectural enrichment. When it was entire, and covered with gilding, painting, or mosaic, it must have been most gorgeous. The altar in such a chapel as this was probably
;

a splendid architecture of the

of gold, set
as
I

full
it

of

gems

or

if it

was the

baptistery,

suppose, likely contained a bath of the most precious jasper, or of some of the more rare kinds of marble 1 .'
the arrangement of the chamber with its apse and circlet of columns, one would rather imagine that it served as a chapel than as a baptistery and
;

most

From

this conjecture is made certain Denon, who, in his adventurous

by the evidence of travels during the

campaign of Bonaparte in Egypt, paid a visit to the Red and White Monasteries, upon the day following
1

Monasteries of the Levant, p. 131.

VOL.

i.

A a

354

Ancient Coptic Churches.

[OH.

vm.

that on which they

It is

had been fired by the Mamelukes. from Denon 1 that I have borrowed the plan in

the text, making such modifications or additions as are warranted by his own or by independent infor-

mation

and
is

it

must be remembered that

years
anterior
to
distinctly

his de-

scription

thirty-nine

that

of

Curzon.

Denon very

speaks of an altar

as standing within the apse of the narthex though it was adorned with neither gold nor gems in his

and not only does he place the baptistery in the southernmost division of the narthex in the plan, day
but
a
'
:

in the text

he expressly describes

it

as containing

superbe citerne/ a magnificent font or basin for This basin seems to have been total immersion.

sunk

in a platform of masonry, which was ascended a short flight of stairs. Here then it was that in by the days of the foundation of the church neophytes

and proselytes were baptized, and immediately afterwards received their first communion in the opposite
chapel but it will be noticed that the baptistery has its outer vestibule. Regarding the adornment of the chapel, Denon
:

but he does not contribute much to our knowledge mentions that the columns round the wall were joined by a circular architrave, with frieze and cor:

above, and that the whole entablature was surmounted by a conch. Precisely the same archinice
tectural

each of the three eastern apses, which vary curiously from the usual
features are

found

in

See Voyages dans la Basse et la Haute Egypte en 1798-9, par London, 1807. The narrative is in vol. i. p. 157 seq. ; the elevation and plan are given in the volume of plates, pi. x ; the
V. Denon.
description of the plate
is

in vol.

ii.

CH. viii.]

Upper Egypt.

355

disposition of the three eastern chapels in having a sort of trefoil arrangement. The conch of the haikal,

as well as the conches of the other two apses, still showed their original frescoes as late as half a cenin the central conch was a large figure tury ago of the Redeemer, while the paintings in the sideAll three apses chapels represented various saints. had the curve broken by numerous recesses or
:

niches,
if

the

and which were very richly ornamented which now covers them were replaster
;

moved, probably more frescoes or other ancient decoration of great interest would be discovered
underneath.

The body
aisles,

of the church consists of nave and two each aisle being divided from the nave by a

row of fourteen columns, carrying a classical architrave. Most of the capitals are of late Corinthian order, and Pococke remarks that many of them have
crosses carved

among

the foliage

but neither the

be uniform, as they were taken from pagan buildings, and not designed for the structure in which they are placed, as was the. Vansleb excase in the adjoining Red Monastery. admiration for the capitals of the two presses great He granite columns beside the door of the haikal. adds that on one of the shafts was a Greek inscription, recording the name of Heliodorus: while all over the walls and the floor of the building, as well as on the great staircase leading to the dormitories, one
capitals nor the shafts

seem

to

might notice stones covered with hieroglyphics, which were generally set topsy-turvy. At the time of his visit all the columns were standing, although the nave was already roofless. If one may believe that the plan represents the A a 2

356
original

Ancient Coptic Churches.

arrangement of the church,
less exceptional
it

[CH.

vm.

contains antrefoil

other feature no

than the

arrangement of the apses, namely the position of the These seem in the present instance aisle-chapels.
to

be an addition to the regular complement of three

:

chapels, so that the church contains a total of five eastern chapels and if the two apsidal chapels at

the side are remarkable in not standing more nearly abreast of the haikal, these two rectangular aislechapels are
still

more

eccentric in the very

same

particular, standing as they do in the body of the nave. They have too this further irregularity, that

chapel has any western doorway, but one opens southward, the other northward. From the general structure of the basilica, it certainly looks as
neither

these aisle-chapels were not originally walled off from the aisles, and in fact did not exist or if they
if
:

existed originally, it was as part of the choir, and not as separate chapels. Yet, in face of Denon's explicit testimony, one cannot press a mere conjecture.

The ambon

for the epistle,

middle of the north aisle, columns, and was ascended by a short stone staircase. It is described as consisting of two enormous blocks of granite, but further details of its construction are

which stood in the rested on four heavy

The spot marked in the unfortunately wanting. centre of the choir seems to denote the ambon for
is lettered in the gospel it Denon's plan, but It is the explanation has been altogether omitted. however decidedly not an altar and the ambon in
:

the north aisle

the
epistle.'

specially described as being Only the choir and the haikal

is

'

for

now
All

remain

intact,

and are

still

used for services.

CH. viii.]

Upper Egypt,
fire

357

that could perish by

perished in the flames which

Denon saw

smouldering.

al Abiad lies another almost exactly similar in plan, and called monastery, Dair al Ahmar, or the Red Monastery, from the red brick of which the outer walls are built. It lies in a

About two miles from Dair

small village sheltered by palms, instead of standing isolated in the open desert it is rather smaller than
:

White Monastery, but has an additional building covering the well, which seems to have lain outside
the the original enclosure. Its patron saint is Anba Bishoi 1 From the plan given by Pococke 2 the
.

church seems to contain an Epiphany tank in the centre of the narthex, and a basin for the Mandatum near the western entrance of the nave. The northern half of the narthex is apsidal, the apse of course

being internal, and columns are set against the apse wall. Apparently Dair al Ahmar is in better preservation than its neighbour for Pococke gives a section of the nave which shows a continuous wooden architrave resting on the columns, with rather highly stilted relieving arches above, one between every The columns used for both these pair of pillars. churches were probably taken from the Christian ancient Egyptian towns of Aphroditopolis or Athribis in the vicinity but Vansleb remarks, that, while
: :

those at the White Monastery are of different shapes and sizes, here at the Red Monastery all the columns
are of uniform design and of one thickness here too the details of the enrichment are finer, and the
:

1 2

Pococke
Vol.
i.

calls

it

'Der Embabishai/
246: but
I

vol.

i.

p. 79.

pi. Ixxi. p.

am

afraid Pococke's plans are

not very trustworthy.

358

Ancient Coptic Churches.

[CH.

vm.

capitals of the two pillars by the haikal-door Vansleb declares to be the most beautiful he has ever seen.

The

orientation of these churches

is

not exact, but

in

the axis points between

N.E. and N.E. by E.

both cases.

The buildings themselves are doubtless of the fourth century, and must be ranked among the most It is curious that splendid remains of that epoch.
them the church
Pococke, in mentioning them, should not class with at Armant, the ancient Hermonthis,
is

on almost precisely the same model, and which Pococke insists upon regard1 ing as a pagan temple converted to Christian uses This church is of rectangular form, about 150 ft. by 100 it consists of narthex, nave, aisles, haikal, and eastern chapels. The narthex and nave have both a central western entrance the narthex is divided off eastward by a solid wall from the aisles
near Thebes, which
built
.
:

but in the centre opposite the haikal the wall curves out and forms a large apse projecting westward
into the narthex.
It is therefore the external

wes-

tern wall of the church, and the curve of this interior apse which are divided by central doorways but it
;

is

quite obvious that this western apse was designed merely for symmetry, and can never have contained an altar. The narthex itself shows a curious arrangement, consisting of five chambers of these, two on
:

the north and two on the south side are rectangular, and were used probably for baptistery, places of penance, or sacristies, while the central chamber is of course irregular in shape, and served merely for a passage. Although now in ruins this church must
1

Pococke gives a

plan, vol.

i.

pi. xliv. p. 1 10.

CH. vin.]

Upper Egypt.
:

359

have been extremely fine for it has the advantage over the Red and White Monasteries in being a double-aisled basilica, i. e. in having two parallel aisles both north and south of the nave, and four parallel rows of columns with eleven in each row. Although the haikal wall is apsidal, the curve is broken by five deep irregular recesses, and the apse
is

wholly internal.

The

side-chapels are rectangular.

The Churches of Nakadah.

About twelve miles north of Thebes, on the left bank of the Nile, stands a very interesting group of monasteries, just mentioned by name in Vansleb and Murray, but otherwise unknown in literature. The
l

first

of these, which stands detached, is evidently a Byzantine building, but differs in several particulars

Vansleb mentions (i) 'Deir il Salib,' or the Convent of the Cross, (2) Deir il Megma,' (3) Deir Mari Poctor,' and adds that the two latter are uninhabited. Murray names four: (i) 'Dayr
' '

es-Seleeb/ (2)

Murray

is

Mari Boktee/ (4) Mar Girgis.' If right as against Vansleb in (2), the names should be as
'

el

'

'

Melak,' (3)

follows: (i) Dair-as-Sullib, (2) Dair al Malak Mikhail, (3) Dair Mari Buktor, (4) Dair Mari Girgis ; i. e. the monastery of the Cross,

and St. George. For the plans indebted to Sir Arthur Gordon, who however has been prevented by his absence in Ceylon from communicating in time for this work the information needful to explain them. I have
the Archangel Michael, St. Victor,
in the text I

am

not even been able to ascertain the dedication of the churches

the plans are so
:

but
to
in

good and so interesting that I do not hesitate publish them and from what Murray says one cannot be wrong identifying the second plan as that of Dair al Malak Mikhail.

36

Ancient Coptic Churches.

[CH.

vm.

from those hitherto noticed. For there seems to be a narrow atrium at the western end, with a single entrance into the church the narthex and the nave are of equal length, and each is covered with a single large dome, but at the angles of the nave dome are Moreover, although the placed four semidomes. aisles, which once extended from the choir to the western wall, are now walled off at the narthex, and
:

are merely coextensive with the nave, still each of the remaining aisles north and south retains the

I
O

ANCIENT.

SHEDI/tVAL OR MOUERM.

RUINS.

CHURCH AT NAKADAH.
Fig. 27.

(Communicated by

Sir Arthur Gordon.)

arrangement by which it was divided into two portions, with an archway between, each portion crowned with an elliptical dome. The choir also is subdivided into three parts, each with a dome of its own. Eastwards the church has a plain apsidal haikal with two square side-chapels, and an arch of triumph but it is worth notice that the front of the haikal seems to have been open originally, or closed
original
:

CH. viii.]

Upper Egypt.

361

only with a folding screen, precisely in the same manner as the haikals of the churches in the western
present the centre of the haikal archway is blocked by a short. wall of modern masonry, which leaves two side-doors, one against each pier an ardesert.

At

rangement perhaps copied from one of the churches at Dair al Malak but each of the other chapels was
:

The baptistery built with a single central entrance. lies at the south-east corner of the sacred building,
through which alone it is accessible. Dair al Malak, as will be obvious from the plan, contains in itself a group of contiguous churches, of which the most important in the centre is dedicated This church is one of the most reto St. Michael. markable Christian structures in Egypt, possessing as it does some unique peculiarities. There are four churches, of which three stand side by side in such a manner that they have a single continuous western wall. Two of the four have an apsidal haikal with rectangular side-chapels, while the other two are entirely rectangular but the two apses differ from all other apses in Egyptian churches by
:

projecting on plan

beyond the eastern

wall,

and by

showing an outward curvature. They form a solitary exception to the rule that the Coptic apse is merely internal, and so far belong rather to Syrian architecture than to Coptic. The principal church shows two other features which do not occur elsewhere in the Christian buildings of Egypt, namely an external atrium surrounded with a cloister, and a central tower with a clerestory. Here again we may, I think, trace the work of an architect more familiar with Syrian than with Coptic models. Possibly the

same remark may apply

to

the structure

of the

CH. viii.]

Upper Egypt.

363

iconostasis,

which has two side-doors and no central

entrance, though this arrangement is not quite unparalleled in the churches of Upper Egypt, and may be a later alteration. It will be noticed that the

church
cloisters

has
l
.

triple

western entrance from the

of the group of churches has which deserve remarking for it points seems to have contained four or more altars instead of three, unless indeed one of the rectangular spaces was rather a baptistery an unlikely supposition. Again, the structure of the body of the church is most peculiar, there being no sort of division into nave and aisles, but merely a series of columns set in quadrilaterals, and joined either by beams or arches. Lastly, the church seems to have had no western doorway, but several western windows, with a considerable splay inwards. Of the remaining two churches, one seems remarkable for the subdivision of both nave and aisles
also

The northernmost
some

by walls or stone screens, each into three compartments it is curious too that the north aisle is considerably wider than the nave, and the nave than the But the whole building, apparently, is south aisle. in a ruinous condition, the altars having been demolished, and all the domes but two having
:

In contrast to this irregular structure the last of the four churches is beautifully symmetrical,
fallen.

but entirely different from any of the three former.

1

The

steps in the north aisle

seem

to indicate the

ambon, but

have not been able to refer to Sir A. Gordon for information.

of the doorway by the steps appears in any case

The arrangement
awkward.

364

Ancient Coptic Churches.

is

[CH.

vm.

The nave
aisles,

of unusual width in proportion to the but the whole design is extremely graceful

and quite Coptic in character; except that here also, as in the main church of St. Michael, the haikalscreen is formed by a solid wall of masonry pierced by a doorway at each side, but having none in the Towards the western end of the nave a centre. Two fine Epiphany tank is sunk in the floor. very and a pier divide the nave from each aisle, columns one pair of columns standing against the western
being detached. From the latter, and from the isolated piers, arches spring in all four directions, and carry domes above, which must be as
wall, the other pair

light and elegant in structure as they are beautiful For of the nine, or in design and arrangement.

perhaps twelve, original domes eight are now remaining of these only two are circular on plan, the remaining six being elliptical. The elongation of these ellipses is very bold and striking indeed the whole roofing of this church, as indicated in the plan, is an architectural triumph.
:

The Convent of

St.

John, near Antinoe.

degrees further north than Nakadah, on the right bank of the Nile, lie the ruins of the ancient Antinoe, and near them the town of Madinah, where, in an ancient quarry, may be found the subter-

Two

ranean church of

St.

been

by the Constantine.
built

John, which is said to have Empress Helena, the mother of

CH. VIII.]

Upper Egypt.

365

Were there no mote of evidence besides to determine the truth of this tradition, the plan of the haikal would decide it beyond question. The persistence
with which certain churches are ascribed to Helena, by a people utterly ignorant of history or architecture,

CONVENT

OF Si

NEAR

JOHN

ANTINOE
Fig. 29.

(Communicated by

Sir

Arthur Gordon.)

is

in itself

remarkable

and

it is still

more remarkable
by a and

to find that these churches are always marked Witness the Red particular form of haikal.

White Monasteries,
others.

Indeed so regular

the church at Armant, and many is the coincidence, that a

all

deep apsidal haikal with recesses

round

it,

and

366

Ancient Coptic Churches.

[CH.

vm.

columns close against the wall, may be almost inIn these fallibly dated from the age of Helena. churches there is no communication between the haikal and aisle-chapels, the front of the haikal is open, and the apse is of course internal. But the church of St. John differs from those at the Red and White Monasteries, in being of the
Byzantine rather than the basilican order, or in containing that admixture of the two orders, which,

even at

this early epoch,

seems often to have been

characteristic

of Coptic architecture. For while the general plan of the building seems at first sight rather basilican, the narrow aisles, with lateral divisions, the

heavy

piers at either

end and

in the

middle

of the nave, the arches joining them, and the many domes and semidomes of the roofing, are decidedly Byzantine features. The narthex at St. John's is

unusually large, and has a fine western entrance approached by a modern flight of steps from above.

This church is very rich in mural paintings, the walls being covered with New Testament subjects and figures of saints, which have their legends in
Coptic.

The same
number
this

is

A
them

great

true of the adjoining chapel. of vast caverns hewn in the

still

mountains of

neighbourhood

bear witness
frequented

to the zeal of the early anchorites

:

who

the inscriptions, crosses, and figures carved upon the walls have never been examined. About a mile further is another Christian settlement, called the Dair of the Palm-Tree.

CH. vni.]

Upper Egypt.
MISCELLANEOUS.

367

THE other churches of Upper Egypt are, alas, mere names and shadows of a name and their number is so great that I cannot pretend to give them all, even in a dry and barren catalogue of names 1 Vansleb speaks of a rock-cut church of the Virgin on a mountain near Siut and near it
;

are the ruins of a monastery dedicated to St. Severus, where once there were three hundred and
sixty

monks

all

engaged

the philosopher's stone, gens qui ont renonce au

alchemy, searching for 'belle occupation pour des

in

monde

et

aux

richesses' 2

as the traveller drily remarks. Ten leagues from Dandarah, westward of the Nile, he saw an ancient

convent dedicated to Anba Balamun, and another near it called after Mari Mlna. At Ballianah was a very fine underground church of the Virgin and two convents at Bahgurah. Near Asnah is a
;

monastery dedicated to the Holy Martyrs, and built 3 Vansleb mentions also by the empress Helena another subterranean church beneath the church of
.

St. Gabriel, in the

4
.

monastery of Casciabe/ in the Faium The upper church is said to have been built by a retired magician named Ur, the son of a still more famous sorcerer, one Ibrascit, who
1

'

It scarcely

needs remarking that Neale's

vol.
i.

list

of Coptic

monacalls

steries

(Eastern Church, Gen. Introd.

p. 119),

which he

'correct,'
is

and which gives twenty-six as the number for all Egypt, for ridiculously incomplete, and in itself a tissue of errors
:

omits the desert monasteries altogether mentions six example, only at Cairo, including one which does not exist and gives such
it
; ;

names
2

as

'

The Two
p.

'

Swords,'
3

Beysheuy/ and Bersaun.'

'

Voyage,

380.

Ib. p. 406.

Ib. p.

275.

368

Ancient Coptic Churches.

[CH.

vm.
arts,

married a king's daughter.

of which
the

Ur, abandoning his

became bishop of the Faium and erected the church,

Virgin Mary laid the foundations, and St. Michael designed the choir and the other
details.

other ancient churches in the Faium, such as those at the convent of Kalmun 1 but their description has yet to
to

There

are

said

be

several

be written.

It

only remains to indicate a few other

sites of Christian buildings in this sadly imperfect chapter.

Egypt and

to close

At

Bibbah, about

seventy miles south of Cairo, is a monastery to which the Copts have attached the name of an

imaginary Muslim
isman.
contain

saint,

Al Bibbawi, as

their tal-

The

quarries

some remains of

of Suadi, opposite Miniah, early Christian times.

Isbaidah, below Antinoe, is remarkable for some ancient grottoes, in one of which a church has

been cut with an eastern apse. A few miles further south the famous catacombs of Tal al Amarna show frescoes, niches, and other traces of Christian Dair al Kussair, on the same bank of occupation. the river a little higher up, is said to date from the time of Constantine. The Libyan mountains near Siut are full of caves and tombs, once the dwellingThere is a Coptic places of Christian hermits. church at Tahtah, above Suhag. Akhmim was rich in ancient churches, and the Convent of the Martyrs, mentioned by Al Makrizi, probably still exists. The

same

writer records a monastery of Musah, south of Siut, and a church at Darankah dedicated to the
Al Makrizi says this is the only place where the famous Persea See Rev. S. C. Malan's Notes on the Coptic Calendar, grows.
p. 6
1.
1

CH. viii.]

Upper Egypt.

369

Three Children. Leo Africanus mentions the Convent of Mari Girgis, at Girgah, as the largest and richest monastery in Near Abydus is a gypt. ancient and curious monastery, within the ringvery wall of what seems to be an old Egyptian fortress or sacred enclosure it contains the church of Anba Musas 1 and some satellite chapels, which together are roofed by no less than twenty-three domes. The
;

sanctuaries are
'

all

rectangular,

and the architecture

called

of another dair, generally Byzantine. the Greek Court,' close to Anba Musas,

The remains

appear to be of the same antiquity. In the Great Oasis of the western desert, which
lies

by

a long way south-west of Abydus, the necropolis the temple of Al Khargah contains a Christian

both Coptic and Here, too, Arabic, which have never been copied. the most frequent devices on the walls of among the tombs, may be seen the tau-cross, the ancient Egyptian emblem of life, which the early Copts seem to have adopted before the Greek form of Other Coptic and Arabic inthe cross prevailed. scriptions are found in the Oasis, among the ruins
church and

many

inscriptions

in

of Ad-dair.

Returning to the Nile valley one may remark, in passing, a Coptic settlement at Hu, on the western
bank.

little

further south

was the

island of

Ta-

benna, where St. Pachomius retired with fourteen hundred of his brethren and built monasteries but the shifting course of the river has long since
;

Murray's Egypt,

names

in

Murray

is

tions of Coptic

vol. ii. p. 437. The spelling of the Arabic unfortunately very haphazard, and the descripchurches, where intelligible, are not as a rule

accurate.

VOL.

i.

370

Ancient Coptic Churches.

island to the mainland.

[CH.

vm.

annexed the

Dandarah, as the

name

declares,

is

Ad-dair below of Christian

Kibt, the ancient Coptos on the eastern origin. the town from which it is at least plausible bank, that the Copts are called, is still a mine of Christian

although it never recovered from the wreck of the Diocletian persecution. At Madinat Habu, near Thebes, a Christian chapel was built and the in one of the courts of the great temple name Dair al Bahari, or the Northern Monastery, is an abiding witness to the site of other religious
antiquities,
;

buildings in the vicinity. Two ancient monasteries

survive near Asnah, one dedicated to St. Matthew, the other to SS. Manaos and Sanutius. The latter church, which is said
still

to

tains

have been founded by the empress Helena, consome very ancient mural paintings of figures

with legends in Coptic, besides sepulchral inscriptions, among which occurs a stone graven with the

labarum 1 where in
,

a symbol which does not occur elseEgypt within the writer's knowledge.

From
the

this point down to the First Cataract even names of the churches are unrecorded, though

so large a tract cannot be devoid of Christian antifor the traces of the religion of the cross quities
;

are found to the remotest south of Egypt. Part of the great temple of Isis, on the island of Philae,

was turned
St.

into a Christian church,

and dedicated

to

Stephen, tokens on the walls still testify. Tafah, close upon the tropic of Cancer, contains a temple, which was in
like
1

in the sixth century, as the sculptured

manner converted
vol.
ii.

to Christian uses
506,
is

jupon the

Murray's Egypt, ment.

p.

my

authority for this state-

CH. viii.]

Upper Egypt.

371

graven a calendar, dating from the fourth or century. The temple at Amadah, near Korosko, is another instance of a pagan fane adapted to Christian worship and the region about Abu Simbal is rich in monuments, which prove that even there the
walls
is

fifth

religion of Christ was carried by the Copts, for shelter from the fury of Diocletian.

who

fled

So must end the confused

to give the world anything account of the Christian antiquities complete of Egypt. Remains so vast in extent, so venerable
like a
in years, so

Enough has been said, must yet be done in order

and broken tale. however, to show what work

unique

in character, so rich in

known

and unknown
well

possibilities of interest, are surely as

worthy

of research

and exploration as the

colossal

monuments of pagan Egypt. Yet day by day they are perishing, unknown to western travellers, and little regarded by the Copts themselves
;

and nothing, absolutely nothing, has been done or is doing to rescue them from oblivion, or to save them from destruction 1
.

There

is

an Arabic MS. of the highest

interest in the Biblio-

theque Nationale (No. 307 in the new catalogue), the title of which is History of the Monasteries of Egypt.' This precious document is unique, and I have been unable to obtain a loan of it, or even to
'

consult

it,

in time for publication.

B b 2

INDEX TO THE FIRST VOLUME.

ABLUTIONS, pp.
16. 23.
n.

Babylon 155 seq. 171. 172. 179.

234-

Acanthus 323. Address at monastery 328

Alb,
see

Baldakyn,

see

Altar-canopy.

Vestments.
218.

Banner 239. 327.

Baptistery 17. 41 seq. 80. 115. 117. 138. 144. 149. 186. 203. 22 5- 3i3- 354- 3 6j Barsum al 'Arian 77.
-

Alchemy 367. Alms 134. 138.

Aloe 207.

Altar 1-36. 113. 196. 201. 202. 221. 240.300. 305.314.329.

354-

Basilica 3 seq. 169. 359. etc. Basin, see Ewer.

canopy, 60. 63. 68. 91. 113

seq. 120. 121. 193. 196. 223.

Beduin 289. 290. 293. 296. 354

n.

225. 235. 254. 300. 324. casket, see Ark. - slab 222. 228. 305. 332. Ambon 27. 50. .84. 218. 236.
3 11
-

336. 339- 344- 345- 358Bells 72. 138. 269. 285.315.327. 338. 345-

Bema

32.

Bird 170. 276.

Burial 92.

356
Vestments.
289. 342. 178. i. 51. no. 131. 147.
St.

Amice,

see

Ammon,

Amnis Traianus
Anchorites
366.

Camel 242. Candelabrum

Angelic habit 347. Apse 33 seq. 107. 141. 153. 208.

221. 222. 239. 361. etC. Architecture, ancient Egyptian

58. 84. 96. 102. 108. 130. 138. 239. 240. 253. 260. 281. 324. Carpet 101. 279.

Cave 368.
of
St.

Antony 346.
Thurible.

Censer,

see

350- 35 1 Byzantine 5 seq. and passim. Syrian 34. 37. 183. 230. 361. Architrave 18. 137. 188. 214. 237.
-

Centaur 277. Chair of patriarch 186.

Chalice

no.

198. 234. 268.

285.

343-

354- 357-

etc.

Ark or

altar-casket 67. 102. 109.

240. 255. 285. Armlet, see Vestments.

Art, Coptic 69. etc. Aster or asterisk 260. 268. 285. Aumbry 62. 68. 198. 222. 325.

40 seq. passim. western 183. 352-354. Chasuble, see Vestments.

-

Chapels, exterior 13. - side and

Choir 24 seq. 214. 300.

etc.

Chrism 108. 112.

Chrismatory 74. 142.

374
Churchyard
45. 246.

Index.
Door, folding 311. 323. 344. 361. Dosseret 150.

Clerestory 21. 361. Cloister 361.

Dragon

58. 276. 282.

Columns

79. etc.

Cope, see Vestments. Coptic writings 57. 89. 108. 189.

225. 244. 303. 366. 369. 370.

Corbel 329.

Eagle 112. 192. 242. 276. 279. Embalming 92 n. English in Egypt 303. Entrance, greater and lesser 29.

Corona

67. 115. 259. 268. 313. 319. 322. 331. Corporal 225. 268. 285.

Ephesus

5.

Epigonation,

see

Vestments.
81.

Epiphany ceremony

Cresset-stone 142.

Crewet 239.
Crewet-holder 141. 324.
etc.

tank 17. 22-23. 4 2 ~43- 49- 81. 138.185.216. 325.357. 364. Epitrachelion, see Vestments.
268.

Cross, benedictional 260. 281. golden 54. 82. 186.

Eulogiae 207. Eusebius 30. 37. 40. Evil eye 207.

of consecration 137. 188. 215.

216.
265. 274. 304.

Ewer and

basin 113. 141.

318.

Exorcism 107.
Fan, see Flabellum. Fasting 347. Fish 107. Flabellum 194. 198. 260. 266.

33processional 126. 198. 225. 234. 239. 255. 260. 338. 346. sculptured on capitals 229. 249. 274. 303. 355.
-

Crown, bridal, see Marriage diadem.

Crozier 54. 82.

Font 62. 115. 117. 203. 226. 253.

354Fresco, see Mural painting. Frontal for altar 225. for lectern 138.

Cruciform groundplan 6. Crutches or staves 50. 347. Crypt 78. 199.

Curtain 29. 30. 89. 99. 193. 195.
196. 284. 138. 268. 327. 338.

Gallery for
2 37-

women

19. 79. 184.

Cymbal

Dalmatic, see Vestments. Death of the Virgin 108. 322. Dedication, inscription of 146. Desert monasteries 17. 127. 233.
234. 286-348.

Gazelle 170. 191. 242. Girdle 127. 334.

Girdle, see Vestments.

Glassworks 288.
Friday 188. 198. Gospel, book of, see Textus. carried in procession 126. 234. Gospel-stand 62. 227. Griffin 242.

Good

Diadem, sec Marriage. Diakonikon 32.

Dolphin 277. 282.

Dome

5 seq.

138. 145. 184. 197.

Grotesques 239.

278.299. 302. 310. 313. 314.

322. 324. 331. 364.

Guestroom
295.

64. 77. 210. 237. 248.

Door lo-n.

- eucharistic vessel, see Aster. 75. 76. 182. 257.

296. 309.

Hagioscope

29.

Haikal, see Sanctuary.

Index.
Hare 242. Harpy 277.
Healing the sick 272.
Hieroglyphics 270. 355. Holy water 208. Hood, see Vestments.
Iconostasis 29. 30. 68. 323. etc.

375
see

Monastic

churches, monasteries. - dress 347.

i.

Desert

Monasticism

Monuments 45-46.
Mosaic 37
seq. 50. 84. 197. 223. 226. 302. 314. Mosque 24. 36. 37. 39. 71 bis. 127. 179. 231. 232. 235.

double 32.
Illumination 99.

Mount Athos

24.

Images

36. 40.

Mummy

91.

Imposition of hands 272. Incense 29. 126. etc. Ireland 14.

Ivory 87. 148. 220. 304. 323.
Jesse-tree 269. 275.
etc.

Mural painting 61. 112. 139. 144. 186. 216. 225. 243 seq. 254.
259- 2 99-

30- ZOi-W'&fr

314.322.326.332.345.355.
366.368. 370. Mushrabiah 63. 122. 131. 138.
144.

Key

258. Kissing curtain 29.

Music 234.
Narthex i6seq. 352.
etc.

Korban

71. etc.

357.

366.

Labarum

370.

Natrun

lakes, see Desert

monas-

Ladder 277. etc. Lakes in desert 339.

teries.

valley, see

Desert monasteries.
etc.

Lamp

36.

55.

84. 89. 113. 154.

Nave 15

seq. etc.

163. 197. 198. 228. 248. 259. 265. 268. 272. 279. 281. 331.

Niche 36. 300. 353. 355. 368.

Nile, rise of 269.

345- 346. Lectern 99. 138. 253. 284.

Nimb

90. 130. 153. 187. 193. 240.

etc.

322
342.

Legend
seq.

125. 126. 127. 207. 231

Nitria 288.

306.

308.

337.

Nunnery

128. 271.

3 6 7-

Library 315. 326. 333. 346. Lights, ceremonial use of 51. 82. 123. 272. 275. 282. 338.

Oasis, the Great 369. Oil of the sick 303.

Omophorion,

see

Lion 121. 131. 140. 242. Lotus 226.

Opus Alexandrinum,
Orb

Vestments. see Mosaic.

Mandarah,

see
see

Guestroom.

140. Orientation 10. 358. Ostrich egg 55. 163.

feet.

240. 281.

Mandatum,

Washing of

Marble 36 seq. 223. etc. Marriage diadem 268.

Melkites 156. 157. 169. 179. Mercurius, St. 76. 127. 306.
etc.

3i3- 33 1 of porcelain 343. Outbuildings 43.

-

Oven
252.

for

eucharistic

bread

71.

116. 297. 297 n.

Pall, see

Monastic buildings
2fi6.

14.

69.

Vestments.

37 6
Palm
140. 207.

Index.
Service books 135. 265. 268.
see Vestments. Shrine 145. 240. 269. 272. 275. 282. Sleeve, see Vestments. Solea 25. 189. 214. Spoon, eucharistic 120. 260. 268.

Paten 261. 285. Patrashil, see Vestments.

Shamlah,

Peacock 242.
Pictures

50-60.

101-108.

139-

140. 151-152. 189. 194. 219. 222. 240. 280. 285. 315. glazed 1 02. perspective of 94. 98.

Star, eucharistic, see Aster. Statues, see Images.

Stole, see

Pilgrim 12. 69. 73. 269. Piscina 226. 302. 331.

Vestments.

Stoup 24.
Structure, general 1-46.

chrismatory 73. Prayer, manner of 293. 308. 339. Procession, 205. 327. 336. 338. Prostration 334. 347 bis. Prothesis 32.
Pulpit (see also Ambon) 137. 188. 275. 277. 281. 311. 319. Pyramid 144. 251. Pyx 108. 195.

Pottery, coping of, 65. - cruse or

Stucco work 311. 324. 325. 330. Subterranean church 349. 364.

367

ter.

368.

Svastica 133.

Symbol, apocalyptic 93. 106. 114.

etc.

- of Trinity 133.

Synagogue 169.
Syriac 31. 323. 324.

Refectory 297. 325. 332.

Relics 78. 84. 139. 140. 219 bis. 223.240. 259. 282. 304. 313.

Tamarind 318.

Tank

for

mandatum

23. 136. 185.

etc.

322. 338. Relieving arches 18. etc. Restoration 209. 236. 249. 287. Roman architecture 155 seq. 353. - mortar 156. - sewer 170. 177. Rood 275. 324. Roof 9-10. 80. 123. 136. 184.
310. Rosary 131.

Tau-cross 369. Textus 89. 96. 255. 260. 266. 281.

Throne

35. 77. etc.

Thurible 96. 102. 108. 138. 195.

Tiles,

240. 260. 265. Damascus or

Rhodian 112.

120. 121. 153. 163. 224. 276.

277.

Tomb
Tower
71. etc.

45-46. 246.
15.

etc.

298.

303. 315. 326.

Rubbish mounds Rule of life 346.

Sacristy 83. etc.

333- 346.

Transept 215. 236. Triangle 327. Tribune 35. 80. in. 141. 221.
276. 300. 313.

Sakkiah 309. Sanctuary 27

seq. etc.

Triforium

12-13.

9-

2I

5-

Sanutius or Shanudah 352 n. Screen 22. 28. 31. 190. 212. 220.
241. 301.

255. 274.

324.

330.

361.

Tris 291. Turban 347.

364. etc. - of stone 26. 30. 319. 320. 323. Serpent 112. 279.

Upper aisle, see Triforium. Upper Egypt 2. 341 seq.

Index,
Vaulting, pointed 329. wagon 9. 49. 63. 150. 1 60. 184. 215. 255. 274. 319. Vaults, burial 135. Veil 134.
Vessels, gold

377
in

Vine

Egypt 344.

Wafer, stamped

no.

and

silver 232.

Vestments

-Alb

Amice
SIS-

98. 153. 187. 186.

23. 81. 292. 311. 322. 329 n. 331. 336 n. 357Waterless River 337. Well 44. 116. 135. 190. 201. 309.

Washing

of

feet

357-

Armlet or sleeve 187. 262-263.

Chasuble 98. 153. 187. 304
bis.

Window n.

185. - in screen 29. etc.

Cope
-

139. 153. 187. 304. 315. Dalmatic 89. 139. 153. 195! 260. 266. 315.

Epigonation 299. 304.

Epitrachelion or patrashil 98. 139. 262-263. 2 66. - Girdle 187. 262-263. 3*5- Hood 139. Omophorion or pall 89. 108. 216. 315.

of coloured glass 224. 225. 279. 299. 311. 313. 324. Wine, eucharistic 298. 344. Wine-press 115. 277. Women's place in churches 1 9-22. 43- 79- M7- 243-

Wood-carving 123. 163. 191. 241.

2 99- 3 01
-

J 4-

330-

Zizyphus

tree 130.

Zoan

2.

END OF

VOL.

I.

GETTY CENTER LIBRARY

3 3125 00775

8887

THORNTOV

X,

<;

No.

OG-

No.
l

djlj

DE [/INSTRUCTION PUBLIQUE

MUSEE COPTE

Billet d'entree

au Musee

Prix 10 IVlilliemes

THE

Ancient

Coptic

Churches

VOL.

II.

Uontron

HENRY FROWDE

OXFOKD UNIVERSITY PRESS WAREHOUSE

AMEN CORNER

Coptic Painting.

THE

Ancient Coptic Churches

of Egypt

BY

ALFRED

J.

BUTLER,

M.A. F.S.A.

Fellow of Brasenose College^ Oxford

IN

TWO VOLUMES
VOL.
II.

AT THE CLARENDON PRESS

1884
[

All

rights reserved

~\

CONTENTS
OF THE SECOND VOLUME.
PAGE

LIST OF ILLUSTRATIONS

xi

CHAPTER
ALTAR.

I.

THE COPTIC ALTAR. PORTABLE ALTAR.

COVERINGS OF THE ALTAR

FITTINGS OF THE
i

CHAPTER
PATEN.
CASKET.

II.

EUCHARISTIC VESSELS AND ALTAR FURNITURE.

CHALICE.

DOME OR
VEILS.

ASTER.

SPOON.

ARK OR ALTAR
BASIN.

FAN.

EWER AND

PYX.

CREWET.
TEXTUS.

CHRISMATORY.
GOSPEL-STAND.

ALTAR -CANDLESTICKS. THURIBLE. BRIDAL CROWN

37

CHAPTER
ING.

III.

THE FURNITURE AND ORNAMENTS OF THE SACRED BUILDAMBONS.

LECTERNS.
RELIQUARIES.

LAMPS AND
MUSICAL
.
.

LIGHTS.

CORONAE.

OSTRICH EGGS.
PAINTINGS.

BELLS.

INSTRUMENTS.

MURAL

PICTURES

64

viii

Contents.

CHAPTER
PREVIOUS AUTHORITIES.
STOLE.
PALL.

IV.
PAGE

THE ECCLESIASTICAL VESTMENTS OF THE COPTIC CLERGY.

DALMATIC.
.
,

AMICE.
.

GIRDLE.
. ,

ARMLETS

.97

CHAPTER
CROWN OR MITRE.
PECTORAL CROSS.

V.

ECCLESIASTICAL VESTMENTS (CONTINUED).

PHELONION.

CROZIER OR STAFF OF AUTHORITY.

PROCESSIONAL CROSS.
EPIGONATION.
SANDALS.
.

BENEDICTIONAL CROSS.

ROSARY

.173

CHAPTER

VI.
.

BOOKS, LANGUAGE, AND LITERATURE

,239

CHAPTER
EUCHARIST.

VII.

THE SEVEN SACRAMENTS. BAPTISM AND CONFIRMATION.

PENANCE
262

CHAPTER
THE SEVEN SACRAMENTS
MONY.

VIII.

(CONTINUED).
.

ORDERS.
. .

MATRI.

ANOINTING OF THE SICK

,301

CHAPTER
HOLY
OILS.

IX.

VARIOUS RITES AND CEREMONIES OF THE CHURCH.

CONSECRATION OF A BAPTISTERY.
PHANY.

THE

CONSECRATION OF A CHURCH AND ALTAR.

FESTIVAL OF EPI-

PALM SUNDAY AND HOLY WEEK.

SEASONS OF
330

FASTING

Contents,

ix

CHAPTER
LEGENDS OF THE SAINTS.

X.
PAGE

LEGEND OF

ABU-'S-SIFAIN.

ANBA SHANUDAH. MARI M!NA. MAni TADRUS. MARI GIRGIS. ABU KlR WA YUHANNA. YAKUB AL MU^ATT'A. THE FIVE AND THEIR MOTHER. ABU NAFR. ANBA BARSUM AL 'ARIAN. THE VIRGIN'S ASCENSION. SIMAN AL HABIS AL 'AMUDI. MAR!NA. TAKLA. ABU SlKHtRUN. ST. SOPHIA. ST. HELENA. THE FINDING OF THE CROSS. GIRGIS OF ALEXANDRIA. ANBA MAHARUAH.
ST.

MICHAEL.

ARCH.

ANBA ZACHARIAS. ANBA MARKUS

PETER THE PATRI357

INDEX TO VOL. n

405

LIST OF ILLUSTRATIONS TO VOL.

II.

Coptic Painting
'

Coptic Altar

Marble Altar-slab

Altar-top showing marble slab inlet

Marble Altar-slab pierced with drain

Consecration Crosses

... ...... ... ...

.
-

PAGE

frontispiece
.

4
8
.

"

.21
.

Silk Curtain with massive silver embroidery, before the Haikal

door at Al Mu'allakah

31

Various pieces of Church Furniture

The Hasirah

or Eucharistic

Mat
.

.41 -45
.

Flabellum in repousse silver

Processional

47

Flabellum

of

silver-gilt
.

used
-

by the

Church of Alexandria
Textus Case of
silver-gilt
.

....
.

Melkite

49

Gospel-stands with Prickets for Candles

Bridal

....
.

.58 -59
.

Crown

Ivory-inlaid Lectern at the Cathedral in Cairo

...
.
. .
. .

62

66

Ivory-inlaid Lectern (back view)

Ancient Iron Candelabrum at Abu-'s-Sifain

Glass

Lamp

at Sitt at

Mariam

Bronze

Lamp

Dair Tadrus
of Iron for the Anointing of the Sick
. .

.67 .70 .72 -73

.

Seven-wicked

Lamp

76

Specimens of Altar Candlesticks

Embroidered Dalmatic

.76 .no
119

Shamlah (back and

front view)

xii

List of Illustrations.
PAGE
.

Patrashil of crimson velvet embroidered with silver

St.

Stephen

from a painting

at
.

Abu Sargah
.
.
.

Seal of the Coptic Patriarch

.130 -137 .151

156
.

Fresco at Al Mu'allakah
St.

..

Michael

from a painting at

Abu Sargah
ir
.

159

Armlets at the Church of

Abu

The Crown
Priestly

of the Coptic Patriarch

......
.

.167
205
211

Cap

Coptic Crozier
Benedictional Cross and small Amulet Crosses
.
.

220
.

232

Head

of Processional Cross of silver

234
278

Wafer or Eucharistic Bread

THE

ANCIENT COPTIC CHURCHES OF EGYPT.

ERRATA.

Page

1 1

8,

1.

19,
2,

163, 281,
,,

1.

for

for and read or HI read ttl

1.

23,

for unfermented, and read not unfermented, but

3,

326, note 376,

1.

for

Oo>

read cioj (bis

32,

for Ishac read Ishak

[Butler's 'Ancient Coptic Churches,'' Vol. II.}

G. P. Badger, The Nestorians and

VOL. n.

their Rituals, vol.

i.

p.

228

(London, 1852).

xii

List of Illustrations.
PACK
.

Patrashil of crimson velvet embroidered with silver

St.

Stephen

from a painting

at
.

Abu Sargah
.
'

Seal of the Coptic Patriarch

.>-,.
.
.

Fresco at Al Mu'allakah
St.

..

Michael

from a painting at

Abu Sargah
.

Armlets at the Church of

Abu

Kir

The Crown
Priestly

of the Coptic Patriarch

......
. .
.'
.

.130 .137 -151 .156 .159 .167

205
211

Cap

Coptic Crozier

220

THE

ANCIENT COPTIC CHURCHES OF EGYPT.

CHAPTER
Of
Altar.
I.

the Coptic Altar.

Fittings of the Altar. Altar.

Portable Altar.

Coverings of the

altar

place of making the significance of this etymology lessened by the fact that the remote root in ancient Egyptian, from which the Coptic cycoocyi is derived, has rather the meaning of 'placing' or 'leaving*
sacrifice':

ETYMOLOGICALLY the ordinary word, means

nor
is

the Coptic term for seems to correspond very closely with the Greek. For JUL<LnepojU3Ocyi, which is
'

than of

In point of usage ctjuxxyi consacrifice. the idea of sacrifice to the Copts and no veyed other. Accordingly we find the corresponding Arabic

word used
*>&<*

the liturgies and in common speech is (madbah) derived from ^><3 which means to slaughter, so that the idea is clearly that of a sacrificial
in

structure like the Bwiao-Tripiov of the

1

Greek Church.

The same word madbah is used now by the NesThe Greeks often call the altar the holy torians
.

G. P. Badger, The Nestorians and

VOL.
II.

their Rituals, vol.

i.

p.

228

(London, 1852).

Ancient Coptic Churches.

table (dy/a TpdVe^a), or 'sancta mensa'
'

[CH.

i.

a letter tur :' and Fortunatus 1 says the name is given quod est mensa Domini, in qua convivabatur cum disciBut the Copts are not apparently conscious pulis.' of any such symbolism, nor do they commonly if
in
'

Thus

and in Latin the term mensa' is sometimes used for 'altare.' of Pope Nicholas I. mensa effici'

ever speak of the altar as a table although they do regard it under two other symbolical aspects, as representing the tomb of Christ and the throne of God. The manner in which these types are figured
;

in the ritual

and decoration of the

altar will

appear

in the sequel. Every altar in a Coptic church is invariably detached, and stands clear in the middle of its chapel

or sanctuary. Though the haikal and the sideare usually raised one step above the choir, chapels the altar is never raised further on other steps, but stands on the level of the floor
this rule
is
;

found

in the desert churches,

yet an exception to where the

elevated on a step or platform above the The custom of attaching the floor of the haikal.
altar
is

lesser altars to the wall in western churches

less
;

is

doubt-

but originally the high altar very ancient stood clear, so that the celebrant might move always around it. This is proved by the words of the

Sarum
*

Rite 2

'
,

thurificando altare circueat,'

'

and again

So too principale altare circumquaque aspergat.' 3 in the Ecgbert Pontifical we read in circuitu ipsius

altaris.'

Gradually, however, the altar was moved up to the eastern wall, and became attached and fixed there, which, of course, was the usual though not
1

De

Ecclesiae

Officiis, torn.

iii.

p. 21.
s

C. 25 and 28.

P. 40.

CH.

i.]

The Altar.

invariable arrangement in our churches before the reformation. In the seventeenth century, after the

destruction of the ancient altars, in

many

places a

detached communion-table was placed in the chancel with benches against the wall all round it. This

arrangement was distinctively Puritan in character it still survives in one or two churches, such as the interesting little Saxon church of Deerhurst near Tewkesbury, and the chapel of Langley, Salop. The Puritans were probably not aware of their reversion to primitive practice and their thoughts, of course, were very far removed from processions and
:
:

incense.

The Coptic altar is a four-sided mass of brickwork or stonework, sometimes hollow, sometimes nearly solid throughout, and covered with plaster. It approaches more nearly to a cubical shape than the altars of the western churches. It is never built of

wood (though very curiously the high altar

*

at Abu-'scased in wood), nor upheld on pillars. As a rule the structure of the top does not differ from Sifain
is

that of the side walls, but contains an oblong rectangular sinking about an inch deep, in which is loosely
fitted

the altar-board

a plain piece of

wood carved

with the device of a cross in a roundel in the centre, A above and fl below this, and the sacred letters of Sanutius IH XP YC 9C at the four corners. This

arrangement, by which the chalice and paten stand at the mass upon a wooden base, while the fabric of
1

have heard a

traveller

in the

form of a

table.

speak of a wooden altar at Girgah In remote places such violations of right

and custom may occur through indolence, ignorance, or indifference. But the evidence is not very weighty. Vide Arch. Journ.
vol. xxix. p.

125

n.

B 2

PU

Fig.

1.

CH.I.]

The Altar.
is

of stonework, presents a complete and singular reversal of the Latin practice for the Roman rubric enjoins that, even where wood is the main

the altar

material of the altar, a tablet of marble or stone must be placed for the sacred elements to rest upon
at consecration.

the eastward side in every altar, level with the ground, is a small open doorway showing an
interior recess or cavity.

On

Whether or not

this door-

way was

originally closed by a moveable stone or board is uncertain but there is in no case any sign of the opening ever having been blocked or closed,
:

and no door-stone or the

to-day.

like exists in

any church
;

but very cavity is of varying size often it is nearly co-extensive with the altar, which in that case consists merely of four walls and a top
of masonry.
recess
is still

The

Where

the masonry

is

more

solid,

the

large enough usage rather different from that of the corresponding recess in

to denote a

western altars, e.g. in the sixth-century altar at the church of Enserune and Joncels in H6rault. These have openings in the back or eastward face, but high

up under the slab and of small dimensions.

in structure to

The

nearest approach the Coptic altar occurs at Parenzo in the altar of St. Euphrasius

ascribed to the sixth century 1 In the Latin Church the altar was generally a solid structure, and the top, at least in all historic times,
.

was required

an essential condition of consecration. The top too had to be a slab projecting on all sides and forming a shelf, single The Greek Church to the present day retains its
1

to be of stone or marble as

La Messe,

vol.

i.

pi.

xxvii

and xxxiv.

6
ancient,

Ancient Coptic Churches.

more ordinary custom of supporting the
pillars.

[CH.

i.

altar-

top on four

This top

is

of stone.

Goar

Greek altar was invariably a table, But underneath and resting on four columns. open in the office of dedication as given by the same author 1 it is expressly provided that the substructure may be solid, consisting either of a single block of But from the stone, or of smaller stones in courses. earliest times the table-like form seems to have been Thus Paul the Silentiary, in his far more common. description of St. Sophia, says the altar of Constanstates that the
,

was made of gold and silver and costly woods, and adorned with pearls and jewels. It was raised on steps, and stood on golden columns resting upon foundations of gold. The costly woods were doubtless used for some kind of inlaying or outer embellishment, and cannot be taken to imply any sanction of an entirely wooden altar, which does not seem to have been canonical in any part of the Christian
tine
' '

world after the fourth century.

Up
c.

to that

date

wood was doubtless a common material in Africa. Thus a wooden table is mentioned by Athanasius
and by Optatus bishop of Milevis
370
A.D.

Asseman

states

that the

altars of

the Syrian

Jacobites and Maronites in the East were sometimes So too in Gaul the of wood, sometimes of stone. Yet stone altars were earliest altars were wooden. used as early as the fourth century, and in more historical times stone was the sole material recognized.

Thus among

the Nestorians
:

wooden

altars

are plainly prohibited by the canons those of John, fifty-seventh patriarch, in the tenth century ordain that the altar must be fixed and made of stone in
1

Euchol. p. 832.

Bibl. Orient,

iii.

238.

.CH. i.]

The Altar.
.

So too one of abodes and times of peace 1 the canonical judgments of Abu Isa is to the effect that, where men are dwelling in a city free from persecution and peril, there the altar may never be made of wood but if they are in some place where a stone altar is impossible, then a wooden altar may be used by force of necessity. But a bishop may always 2 The wooden destroy an altar, if he think well 3 as used in the altars mentioned by Mr. Warren Irish church of St. Bridget and elsewhere, early were probably only an accident of the time when the whole fabric of the church building was merely of wood: and in the Anglo-Saxon ritual it was expressly forbidden to consecrate a wooden altar. Both in the Greek and Latin ordinances it was presettled
:

only one instance of such a projection in the altars of the Copts. With them too the top is rarely formed of a single slab. Commonly it is a mere plastered sur;

scribed that the altar-top should project sides or pillars of the altar but there

beyond the
is

face, like the sides,

Where

with an altar-board 4 as described. a stone slab is used, it is hollowed to a depth

of two inches, leaving a border or fillet all round, and usually inserted thus in the masonry so that the fillet is flush with the These slabs, though altar-top. common in the desert, are so rare in Cairo that I have only seen four in all the churches there, three
1

J.

A. Asseman,

De

Catholicis seu Patriarchis

p. 112.
3

Chaldaeorum

et

Nestorianorum Commentarius,
2 4

Rome, 1775.
is

Id. p. ii 8, n. i.

The Arabic term

is

for this altar-board

Celtic Church, p. 91. the slab.' merely

'

,-j-UI,

similar slab

prescribed as necessary in the constitutions of the

Lit.

Church of Antioch by the patriarch Kyriakos ; see Renaudot,

Or. torn.
i.

p.

165.

Ancient Coptic Churches.

[CH.

i.

being at Al Mu'allakah, and one at Abu-'s-Sifain. Of the four, two are horseshoe shaped, one circular, and one is rectangular, pierced with a hole in the
centre.

They occupy

surface, but not the

whole summit of the

the greater part of the top altar, with

the possible exception of the rectangular slab, which I only saw dismounted after the altar had been dismantled. There are however three other small
rectangular slabs, which ought perhaps to be added to the number, namely those on the floor of the re-

A.J.B

SCALE OF FEET
Fig.
2. (i)

Marble Altar-slab.

(ii)

Altar-top showing marble slab inlet.

or arcosolia in the crypt of Abu Sargah. the position of two of the recesses in the north and south walls instead of the east, it might be doubtcesses

From

ful

whether these slabs were designed

:

for altars, or for

think the analogy with Roman arcosolia, and a comparison of these stones with other stones described above, will tell in favour

some other purpose

but

of the belief that

altars.

all
is

The

design
it

the slabs in the crypt denote at once so rare and so marked

it

that,

wherever

is is

found,

may

fairly

be assumed

that the purpose

identical.

In that case the num-

CH.

I.]

The Altar,

ber of Cairene altar-slabs of marble with raised fillet a very small proportion. will amount to seven On the other hand the monastic churches of the western desert abound in altars with slabs of this
:

description,

which

are, in fact, as

normal there as

they are exceptional in the churches of the two Cairos. It is not easy to understand this remarkable differ-

ence between the altars of the desert and the capital nor can one see why the examples in Cairo are fur:

nished by the three main altars at Al

Mu allakah,

by

SCALE OF FEET
Fig. 3.

Marble Altar-slab pierced with

drain.

the altars of the crypt at Abu Sargah, and by a single altar in a small exterior chapel at Abu-'sOf course where the altar-top is formed of Sifain.

a marble slab

in

this

manner, the ordinary loose

rectangular plank of wood graven with the sacred monogram the altar-board as I have called it

does not occur. That the marble slab was designed with special reference to the ancient ceremony of washing the altar, cannot I think be doubted for it
:

is

proved by

the presence of the raised moulding,

io

Ancient Coptic Churches.

in the

[CH.

\.

by the break

border generally found on the

in

western side of the slab to let off the water, and example by a drain in the centre of the slab.
case
is

one

The

marked

further strengthened by the hitherto unrebut very striking coincidence of western usage.

At
is

the church of Sta. Pudentiana in

Rome

there

a rectangular slab, about 4ft. 6 in. by 4ft. 2 in., dating from the fourth century it is surrounded by a raised moulding and pierced with two drains, one of which is in the centre 1 Slabs unpierced and surrounded with unbroken mouldings are of very frequent occurrence from the earliest times in Europe.
:
.

The

fifth-century altar of St. Victor at Marseilles,

and the sixth-century slab of the Auriol altar, may be cited among very early examples 2 The Society
.

possesses a very slab of this kind, found in the church of interesting Vouneuil-sous-Biard 3 and ascribed to the sixth cen,

of Antiquaries of the

West of France

tury: a seventh-century example

is

preserved

in the

museum

at Valognes

4
:

the altar of S.

Angelo

at

Perusia, built in the tenth century, of Vaucluse in the eleventh, and at Toulouse in the twelfth, show how

continuous in the West was the design of altar-slabs framed with a raised moulding.
altogether without a western parallel for the curious horseshoe or semicircular slabs of the
are

Nor

we

Coptic
1

altar.

In the

museum
p. 1 1 2

at

Vienna

is

a marble

La Messe,

pi. xliv.

On

M. de Fleury observes

'
:

Les

trous qu'on remarque sur la surface doivent provenir d'un autre usage qui n'a rien de commun avec son origine, ou servaieni au The italics are mine I think the Coptic lavage de Fautel.'
:

examples settle the point. 2 La Messe, vol. i. pi. xlvi,

3

xlvii.
*

Id. ib. pi. xliv. p. 147.

Id. ib. pi. xlv.

CH.

i.

The Altar.

\ i

slab, said to be of Merovingian origin, dating from it is semicircular in the sixth or seventh century form with three sinkings of different levels, the
:

outermost being six-lobed, the other two semicircular but all three have a broken angular line across
;

the chord, singularly resembling the Coptic model 1 Another semicircular altar-slab is to be seen in the
.

I have no doubt that this form arose from the desire of imitating the particular table of the Last Supper, which in Coptic art is sometimes figured in the same shape. A glance at

museum

of Clermont.

the

2 carving of the eighth century almost decides the matter. There our Lord is sitting with his disciples at a table of almost

Abu Sargah

Coptic horseshoe slabs, and the table has a border or moulding round it moreover the intention is rendered quite unexactly the
as

same form

the

ambiguous by the canopy above the table and the altar-curtains which are looped round the pillars. Western art furnished abundant examples of the

same
in the
St.

idea

thus the semicircular table

St.

is

depicted

catacombs of

Calixtus, the mosaics of

Apollinare at Ravenna, on the columns of the ciborium at St. Mark's, and in a miniature at

Cambridge

3
.

Coptic Church, there seem to have been no fixed dimensions for the altar.
in the

As

in the

western so

English altars varied from 8 ft. to 14 ft. 6 in. in The Coptic length, but were usually 3 ft. 6 in. high. altar is smaller: that for instance at St. Mark's chapel in Al Mu'allakah is 3 ft. IT in. long by
3ft. 3 in. broad-: the principal altar at
1

Abu
vol.
i.

Sargah
p. 191.

La Messe,

vol.

i.

pi.

lii.

See

La Messe,

vol.

ii.

p. 164.

12
is

Ancient Coptic Churches.

ft.

[CH.

i.

5 \ in. by 3 altar is 7 ft. cipal

ft.
i

3 in.

at Abu-'s-Sifain the prin3 in.

in.
:

varies considerably

height too thus the chief altar at Abu

by 4 ft.

The

Sargah
Sifain

is

only 2
ft.

ft.

lo^in. high, and that at Abu-'s-

4 cavity, which has been mentioned as opening eastward in the altar, has doubtless a symbolical reference to the martyr-souls seen under the altar in the apocalyptic vision In the early ages of the
3

is

in.

The

church, in

reminiscence of this vision, it was customary to bury the bodies of saints or martyrs underneath the altar, either in a vault or crypt beneath the floor of the sanctuary, or else actually

within the fabric of the altar.

One

of the most

notable instances of this practice was at the ancient patriarchal church of Alexandria, where rested the body of St. Mark the Evangelist, before the church

was plundered and the sacred remains carried over sea by the Venetians in the early middle ages. And to this day the high altar of St. Mark's at Venice encloses the body of the Evangelist, and In more bears the inscription Sepulcrum Marci.' tranquil times and places, when a new church was built, and no famous martyr's body was ready to
'

hallow the sanctuary, the usage still prevailed of placing within the altar relics of some saint or
anchorite.

There

is

nothing

cavity in the Coptic altar up, once the relics were deposited.

show that the was meant to be sealed

to

On

the contrary,

the probability seems that they were merely enclosed in some kind of coffer, and then laid under the altar,

so as to be easily removable in rase they were required for healing the sick, carrying in procession,
1

Rev.

vi.

9.

CH.

i.]

The Altar.

13

At the present day every church possesses its relics, which are enclosed Coptic in a sort of bolster covered with silk brocade and kept in a locker beneath the picture of the patron
or other ritual purposes.
saint.

At Al
is

Mu'allakah,

it

will

be remembered,

there

a special

wooden

such cases besides a marble

chapel
:

reliquary containing four grill in the south aisle-

and some of the desert churches have But there can be little doubt that the practice of keeping relics in lockers or aumbries is of mediaeval origin, and that originally their right place was in the cavity
reliquaries enclosing entire bodies.

under the altar. Two or three examples of Coptic subterranean altars have been cited in the foregoing but probably the clearest chapters of this work
:

instance of a confessionary crypt is at Abu Sargah, though there is no direct evidence to show that it is

regarded as the tomb of any martyr. Still, inasmuch as tradition marks this under-chapel as the resting-place of the Holy Family, and therefore consecrated in a special manner by a holy presence, the building of the high altar of Abu Sargah above it

gives a close enough analogy to the western practice. Moreover the eastern niche in the crypt bears a very
singular resemblance to the arcosolium in the tomb of St. Gaudiosus at Naples 1 dating from about
,

460
fifth

and to other arcosolia of the fourth and centuries at Rome, some of which undoubtedly
A.D.,
:

nor are the other recesses of the The whole plan is singularly crypt very different. 2 like that of the crypt of St. Gervais at Rouen
served as altars
.

See La Messe,
iii.

vol.
p. 44.
ii.

i.

pp. 106-7, and P 1

xx v
*

Sotteranea, vol.
2

La Messe,

vol.

p. 118.

14

Ancient Coptic Churches.

present, as far as
I

[CH.

i.

At

can ascertain, the chief

if

not the sole use of the altar-cavity among the Copts is on Good Friday, when a picture of the cross is
it, to be uncovered on Easter morning. In the Latin Church the use of relics for the consecration of an altar, and the association confusion one might almost say between the ideas of sacrifice and sepulture, reach back to the remotest antiquity. Thus Jerome remarks ,' Romanus Episcopus

buried in rose leaves within

super mortuorum hominum Petri et Pauli secundum nos ossa veneranda offert Domino sacrificia et
.

tumulos eorum Christi arbitratur altaria.' The place where the relics were laid was called technically the sepulcrum, and in England the sepulchre was always in front or on the westward side of the altar the
:

idea being that the congregation in the nave, and not as in the Coptic arrangement the elders round

the apse, should be thus reminded of the souls In the crypt under the south under the altar.' chancel aisle at Grantham Abbey the cavity is 3 ft.
2 in.

'

closed

long by 2 ft. 4 in. broad. The cavity was always by a sealed slab engraved with five crosses,

such as

may

still

be seen

in

the

cathedrals

of

Norwich and

St.

David's.

very early instance,

dating probably from the fourth century, occurs in the church of San Giacomo Scossacavallo at Rome 2
,

where the cavity is in the middle of the altar-top, which legend says was once upon the altar of preThis same sentation in the temple of Jerusalem. altar at S. Giacomo has a second sepulcrum or
confessio below, with an arched
1

doorway very

like

Tom. adv. Vigilant, p. 153, quoted by Gibbon. La Messe, vol. pi. xxiv.
ii.
i.

CH.

i.]

The Altar.

15

Other examples are furthe Coptic arrangement. nished by an altar at the church of Esquelmes in
Belgium, All Saints' chapel at Ratisbonne, and the
altar in the north transept of Jervaulx

Abbey, where

the sealed slab was only 6^ in. by 7^ in. the confessio or crypt below the altar
distinct

Though
is

quite

from the sepulcrum, yet the two terms are Thus in the sometimes used interchangeably. 1 Ecgbert Pontifical at the consecration of an altar the bishop is directed to make a cross with chrism in the middle and at the four corners of the conis clearly fessio,' where the slab of the sepulcrum
' ' '

intended.

So too
is

in the

Ordo Romanus
'

exactly the
. .

ponat crisma in crucem tune The true con ressionary or crypt seems to have been introduced into England by the Roman missionaries, and is in fact 2 It does not occur in any Saxon essentially Latin churches, except such as were built under the influence of Italian models, and is quite unknown in Ireland. Eadmer, c. 1000 A.D., describes that at
confessionem per angulos quattuor ponat tabulam super relliquias.'
in
. .

same form

prescribed in the words

Canterbury as made expressly in imitation of the crypt under the original basilican church of St. Peter
at

Rome. In the high altar was buried the body of Wilfrid of York, and in the Jesus altar the head of St. Swithin while in the confessionary were the
:

head of

St.

Furseus and the tomb of

St.

Dunstan.

there was a flight of from the choir to the presbytery, the steps leading stone floor of which was thus raised four or five feet

At Canterbury and elsewhere

above the choir

1

floor

underneath

it

was the subterp. 47, &c.

P. 45-

Hist.

Eng. Ch. Arch.

Ancient Coptic Churches.

its

LCH.
!

i.

ranean chapel with

:

own

name is clearly given in 2 'locum qui in plerisque ecclesiis sub altari porum esse solet ubi et martyrum corpora requiescunt majori qui martyrium seu confessio appellatur! The crypt
too was sometimes called confessorium, and Du Cange quotes from the Laudes Papiae apud Muratorem
' '

The and shrine the Ceremoniale Episcoaltar

.

as follows

Fifteen churches are found having very large crypts with vaulted roofs upheld on marble columns these are called confessoria, and in them
:
:

'

bodies of saints rest within marble

prior of

coffers.'

Richard,

Hexham, says of St. Wilfrid's church there,

80
A.D., that there

about
the

were many chapels below throughout the building. Mr. Scott gives instances of Saxon crypts at Brixworth, Wing, and Repton and of later crypts at York, Old St. Paul's, Winchester, Gloucester and elsewhere. I may add that a very good instance of a confessionary occurs in the church of St. Clement at But essential as the presence of relics Hastings.
1 1

several

altars

was considered

in the early

ages of the church, in

later times, despite the miraculous

power of

multi-

plying possessed by martyrs' bones, there seems to have been a dearth of such remains, and altars

were consecrated without them.

fifteenth century,

In a

now

in the British

MS. of the Museum 3 may

,

be found a rubric providing that the practice of

placing relics inside the altar
'

raro

fiat

propter

This ordinance, hitherto relliquiarum paucitatem.' was pointed out to me by Mr. Middleton. unnoticed, Corresponding to the altar-cavity of the Coptic
1

See Rock, Church of our Fathers,

Lib.
i.

vol.

i.

p.

219.

2
3

c. 12.
fol.

Lansdowne, 451,

137

a.

CH.

i.]

The Altar.

17

Church and the sepulcrum of the Latin, there was always a place beneath the Greek altar (sub altari locum excavatum *), .called the sea, QdXao-a-a or Here were thrown away the rinsings OaXao-o-iSiov. from the priests' hands and the water used for washing the sacred vessels and here were laid the
;

ashes of holy things, such as vestments or corporals, that were burnt by fire by reason of their decay. These uses give some colour to the derivation of
the term propounded by Ligaridius, who says that the idea comes from the lustral service of the sea,

because

in the

words of Euripides

OdXaa-cra

iravra

The thalassa no doubt was pierced with a KXvgei. drain to carry off the rinsings, and so far corresponded with the western
Moreover, in early times the piscina in English churches was a drain at the foot of the altar on the westward side. This is proved for instance by the words of the Ecgbert Pontifical, according to which the holy water that is left over after sprinkling a church at dedicapiscina.

tion

'

is

poured

at the base of the altar.'

;

There

is

also a symbolical reason assignable

for as the altar

figures the throne in heaven of St. John's vision, so this thalassa figures the sea by the throne. Besides

the uses above given the thalassa had a further purpose as a receptacle for vestments on the eve of

a festival, for which they were specially hallowed by 2 In the thalassa too, being placed under the altar as in the sepulcrum, relics were sometimes though
.

rarely placed usually they were kept in separate chests or coffers, as became the later practice in the Latin and the Coptic churches alike. Evagrius for
:

Goar, Euchol.
VOL.
it.

p. 15.

Id. p. 518.

8
1

Ancient Coptic Churches.

'

[CH.

i.

example speaks of a finely wrought shrine of silver* used as a reliquary. Goar, after asserting that the altar was merely a table on four columns, states that the relics, which by the Greek canons were absolutely essential to the dedication of a church, were placed either inside the slab or else inside the pillars. But I have shown part of this statement to be already erroneous, inasmuch as the rubric for dedication allows the altar to be built up as a solid structure. When moreover we read of the thalassa being the place in which the relics sometimes though rarely were deposited the right conclusion doubtless is, that where the rarer, i.e. the solid form of altar prevailed, there the thalassa, being walled all round like
;

the Coptic cavity, served to give the relics a shelter

and security which they would not receive under the open table-altar. The hollow form of the Greek altar is expressly mentioned in early times. Thus
Ardon, Abb6 of Aniane, who died
'

in

82 1

A. D.,

writes

Altare

illud forinsecus est

cavum, retrorsum

solidum, ab intus autem habens ostiolum, quo privatis

'

diebus inclusae tenentur capsae cum diversis relliquiis Patrum V And of vestments we read vespera sanctum habitum suscepturi vestimenta praecedente,
:

ad sanctum altare asportantur et in sanctae mensae gremio seu mari (cV r<S 6a\a<rcri8ta> r^y ay fay rpaTre^y) 3 Conversely, altars supported on columns reponuntur An altar are sometimes found in Latin churches. on four pillars is depicted in the mosaics of the
.'

baptistery at S. Apollinare in Classe, Ravenna similar is the altar of St. Rusticus at Minerve in
1

Hist.

lib.

ii.

c. 3.

2 3

Thiers, Les Principaux Autels des Eglises, p. 20. Paris, 1688.

Id. ib. p. 33.

CH.

i.]

The Altar.

19

1 The slab in the Vienna H6rault, dated 457 A.D. museum rested on three 'supports as did a slab in the church of SS. Vincent and Anastasius at Rome.
:

single central pillar is found in the case of an altar of the seventh century at Cavaillon, and another
at Six-Fours
2
.

There seems to have been nothing in the structure of Greek churches corresponding to the confessionary.
of St. Sophia nor in any know, is any indication of in connexion with the .many analogies existing between Greek and Coptic usage, so far bears out the idea that the arrangement of the crypt at Abu Sargah is accidental, and is not a martyr's shrine placed intentionally beneath the high It will be remembered too that the only other altar.
in the description
I

Neither

other record, as far as it and this fact, taken

:

example of a subterranean chapel

in

a Cairo church,

the chapel of Barsum al 'Arian at Abu-'s-Sifain, is not merely not under the high altar but is outside
the main church altogether
in

while in regard to the information is wanting. Upper Egypt examples The church of Anba Bishoi in the Natrun valley
:

has a curious cavity showing under the patriarchal throne in the tribune, which may possibly have been designed for
relics.

One further point remains. In western dom the altar was nearly always marked

Christen-

with five

crosses incised on the slab, one in the centre, and one at each of the four corners. These are called

consecration crosses, and are sculptured in the places where the bishop at dedication signed the sign of

the cross with chrism, and burnt over each spot a

1

La Messe,

vol.

i.

pi. xliii.

Id. ib. pi. Ivi

and

Ixxv.

C 2

2O
little

Ancient Coptic Churches.

[CH.

i.

heap of incense and two crossed tapers. In England most of the original altar-slabs were thrown down at the reformation or in Puritan times, and used as paving-stones or tombstones. Some few remain in situ, such as on the high altar at Peterchurch in Hereford; in the parish church at Forthampton, Gloucester; the collegiate choir at Arundel;
the chapels of St.

A very good example was the on the high altar at Tewkesbury splendid Abbey (re-discovered and replaced by Mr. Middleton), but unfortunately the crosses have been
Dieu
at

Mary Magdalene and

of Maison

Ripon.

slab

almost obliterated by a process of repolishing. A slab used as a tombstone may be seen in the north
aisle of St. Mary's,

amples are

West Ham, Pevensey, and not uncommon elsewhere.

ex-

The Greek rite does not differ materially from the English, except that the cross is marked in three places instead of five on the slab and of the three
crosses one
is

in the centre,

one

at each side.
;

The

crosses, however, are rather larger for the chrism is poured out in the form of a cross, as at baptism. Though the corners of the slab are not marked,

yet each of the four pillars upholding it by the pontiff with three crosses of chrism

is
;

signed
it is

and

probable that on all the places thus anointed the figure of a cross was afterwards incised in the stone.

On

the whole

altar, therefore,

there would be fifteen

consecration crosses.

The Coptic altar bears no incised crosses other than those which are cut upon the slab of wood and where this slab is wanting, the marble top does not generally show the symbol of consecration,
;

though there

is

a single large cross sculptured on

CH.

I.]

The Altar.

21

two of the three slabs in the crypt at Abu Sargah. But the Egyptian custom is said to tally with the Greek, three crosses of chrism being anointed on
the altar at
its

dedication in the

name

of the Father,
1
.

The the Son, and the Holy Ghost respectively use of chrism for the consecration of the altar is
mentioned by Renaudot, who, speaking of the church of St. Macarius in the Natrun valley,
particularly
says, '^cclesiae consecratio facta est

episcoporum et

1.

On

Fig. 4. Consecration Crosses. the columns of AI 'Adra, Harat-az-Zuailah. 2. On the columns at Abu Sargah. [2.6 3 and 4. On the slabs in the recesses of the crypt at Abu Sargah.

ipsius patriarchae ministerio, chrismatis tarn

quam ad parietes consignationibus

in the

factis

2
.'

ad altare This was

is

time of Benjamin, thirty-eighth patriarch, or

A. D.

about 620
1

Even though Renaudot

p.

some(Paris,

See Vansleb, Histoire de 1'Eglise d'Alexandrie,

220

1677). 2 Historia Patriarcharum Alexandrinorutn, p. 166

22

Ancient Coptic Churches.

[CH.

i.

what fond of assuming the existence of Coptic rites on the analogy of the Latin, there is on this point
every reason for believing his testimony. For, apart from more direct evidence, since it is unquestionable that consecration crosses were made on the walls and columns, just as in the Greek and western rituals; it is scarcely possible that the chrism should have been used to anoint the fabric of the building, and not used to anoint its most sacred part, the altar. The rubric for the re-consecration of a defiled altar
speaks of five crosses, apparently one on the top and one on each of the sides.
in Gabriel's Pontifical
1

But where exactly the crosses were made is uncerThere is, as was mentioned, a central cross carved on the altar-board, which fits into an oblong depression on all such altars as have not a marble top. Probably one cross of chrism at least was marked by the bishop upon the wooden slab, though this would be against the western practain.

which disallows* the use of chrism upon wood. Indeed that the Copts did not scruple to use chrism on a wooden surface seems proved by another passage in Gabriel's Pontifical, headed in Renaudot
tice,
'

Subsequently benedic huic tabulae ligneae, ut fiat altare sanctum et mensa sancta pro altari excelso et lapide
the words
'

Consecratio tabulae ut altare

fiat.'

exstructo,'

seem

to point to the tabula decisively as

a portable altar, although possibly the word may denote the wooden slab, which is the common In any case the appurtenance of the stone altar. tune accipiet chrisma sanctum et ex rubric runs eo signabit tabulam in modum crucis in quattuor
' :

Lit.

Or. torn.

'

i.

p. 56.

Quinquies

mensam

et ejus

quattuor

latera cruce signabit.'

CH.

i.]

The Altar.
lateribus;'

23
again
the
points

ipsius

though

here

anointed with the holy oil are not clearly defined. Nevertheless, even though the slab be used on occasion as a portable altar, the very fact that it is detached from the stone structure and easily removeable makes it unlikely that the symbols of
dedication should have been confined to that part. must imagine then that the chrism was anointed

We

on the top or walls of the altar itself, in places of which no sculptured record is preserved. It has been already mentioned that a Coptic
church always possesses three altars in contradistinction to the single altar of the Greek ritual. The side altars are, however, used only on the occasion of the great festivals, namely, Easter, Christmas, Palm Sunday, and the feast of the Exaltation of the Cross 1 On these days more than a single
.

celebration is required ; and the result is obtained without violating the Coptic canons, which forbid a second celebration on the same altar within the

day.
*

The

altar,

like

the
to

communicant, must be
;

and the same phrase it vestments and vessels expression applied which are used in the ceremonial of the mass.
fasting,' as

the Copts

is

So many points of resemblance may be noted between Coptic and Armenian practice, that it is not surprising to find the Armenian Church upholding the same canon, and consequently requiring three as the normal number of altars 2 there is,
;

however, this difference, that the side-altars in the sacred buildings of the Armenians stand before the
1

Abu Dakn

omits Easter, but seems wrong.

See his History,

tr.

by
8

(London, 1693), p. 13. Fortescue's Armenian Church, p. 177.

Sir E. Sadleir

24

Ancient Coptic Churches.

[CH.

i.

sanctuary or in some other place, and not in a line with the high altar and behind one continuous Yet screen, as usual in the Coptic arrangement.
the Armenian church at Urfa
'

is

described as having

at the

three aisles,' i.e., nave and two aisles, 'and an altar end of each aisle' 1 the bishop's throne is in
;

the north-east corner of the choir, and faces east. Several altars seem to be allowed in the ritual of

the Syrian Jacobites, of the Nestorians, and of the Maronites. Thus at Urfa a Syrian church of modern

date has a long narrow platform at the east end with several altars,' and before each a step for the celebrant. The Nestorian church at Kochanes has
'

three tables or altars in the nave,' two of which are called the altar of prayers' and altar of the gospel
'
' '

respectively, besides a small stone altar at the east end. It is open to question, however, whether any but the last-named are really eucharistic altars. At
five altars 2

Aleppo the Maronite church is described as having and a throne against the east wall facing
,

west, according to the proper arrangement. Quite enough then has been here written to
'

show

the fallacy of Neale's generalization to the effect that throughout the whole East one church contains but

one altar 3 Neale is very positive about the matter, and adds nor is this peculiar to the church of Conthe rule is also observed in Ethiopia, stantinople Egypt, Syria, Malabar, by Nestorians and Jacobites, in short over the whole East :' though with curious
.'
' :

London
3

Christians under the Crescent in Asia, by Rev."E..L. Cults; S. P. C. K. (n. d.), p. 83.

Id. ib. pp. 84, 217, 48. evidence on the subject.

3

The

author

is

not very clear in his

vol.
i.

History of the Holy Eastern Church, Gen. Introd.

p. 182.

CH.

i.]

The Altar.

25

inconsistency he admits, almost in the next sentence, that examples of churches with several altars are not

wanting from the earliest times. However the question is one of rule, to be settled by rule. And, so one need only remark that the law of regarding it,
three altars
is

present time, but there

not merely universal in Egypt at the is not a single religious build-

ing of the Copts, however ancient its foundation, which does not bear the clearest structural proofs of

having been designed with a view to precisely the same ritual arrangement. And though there is no express evidence for Abyssinia, yet considering the

and actual dependence of the Church of Ethiopia on that of Alexandria, one can scarcely question that the same rule holds good there also. The practice in Armenia is clear in upholding the same custom and if the practice in the Syrian and Nestorian Churches is not quite clearly established
historical
:

as identical with that of the Egyptian, Ethiopian and Armenian, yet obviously the truth lies rather in the complete reversal of Neale's canon, and must rather be expressed by saying that nowhere in the

whole East does a single church contain only a single

with the exception of buildings belonging to the see of Constantinople. The Greek Church recognises one altar all other Churches recognise a
altar,
:

plurality of altars.

PORTABLE ALTARS 1

The
altars,
1

Coptic clergy rarely make use of portable not from any canonical objection to them, but
is quite wrong in his remarks about the Coptic says (Lit. Or. torn. i. p. 164): consuetude a multis seculis
'

Renaudot

altar.

He

26

Ancient Coptic Churches.

[CH.

i.

merely because the necessity for their employment seldom arises. Both in the capital and in most other towns of Egypt churches are thickly scattered, and the Christians have a way of clinging round them.

Being thus always within easy reach of a church,

hale can resort to the celebration, while the sick receive a portion of the korban which

those

who

are

is

carried from the church

is

of to-day

by a priest. The rule that the korban must always be conse;

crated within the sacred building although in places where there happens to be no church, in case of emergency the priest is allowed to consecrate as he
I have found but one notice of judges necessary. such an altar in Coptic history. When Zacharias, king of Nubia, about 850 A.D. sent his son and heir George to Egypt to settle a question of tribute money, the royal envoy paid a visit to the patriarch

invaluit ut tabulas solas sive mensas haberenl, quibus insternebatur

episcopalibus consecrata, aut tabula ad ipsius longitudinem, aut tandem altaria ut apud nostros vocantur portatilia: laminae scilicet aut segmenta ex marmore quae facile

mappa benedictionibus
altaris

afferri et

removeri possint

Ita

non modo Graecorum sed etiam

assumption by analogy 'Graecae

Latinorum disciplinae de
Orientalis disciplina.'

sacris altaribus convenire deprehenditur

It is this perpetual

which

vitiates

so

much

of Renaudot's

information.

Ecclesiae, cui aliae in Oriente similes sunt' (p. 166) is his maxim in all cases of doubt. So he says that for the most part there is but a single altar in one church, a conclusion reached as follows
:

'Cum autem

insignes olim ecclesiae multae in Aegypto essent,

jam omnino paucae

supersunt, in quibus primaevae antiquitatis obscura vestigia agnosci possint .... nihil ex antiquis Christianis aedificiis residuum est unde conjectura de ecclesiarum aut al-

tarium forma capi queat nihilque vero propius quam ut illorum forma ex Graecarum (sic) lineamentis intelligatur ; eadem enim
;

erat ulrarumque dispositio!

The

dangers of such a method are

obvious.

CH.

i.]

The Altar.

27

Joseph, then in the chair of St. Mark, to

carried letters.

whom

he

Thence he proceeded to do homage khalif at Bagdad and on his return to Cairo to the was granted as a very great privilege by the patriarch
;

a portable altar of wood to carry to his father. Tradition says that such a thing was never known before and the concession was only justified by the peculiar
;

circumstances of the

Nubians,

who were

restless

in tents, and whose life was all and foray 1 It is quite likely that this altar fighting was a board from one of the churches indeed the Copts of to-day allege that the portable altar used in cases of extreme necessity is nothing else than the wooden slab, which must therefore be consecrated with chrism. Moreover the entire disappearance of the altar-board from some of the minor chapels in Cairo may well point to the fact that the board was carried outside the building, and used as an altar. It is curious to remark that the Nestorian canons,

nomads and dwellers

.

while not apparently sanctioning the use of portable altars, yet in cases of urgent need allow the eucharist to be consecrated over the hands of a deacon, pro-

vided express permission be first obtained from a 2 The Syrians use consecrated slabs of wood, bishop like the Coptic or where neither an altar nor a con.
:

secrated slab is at hand, they allow the eucharist to be celebrated on a leaf of the gospel 3
.

About the practice of the Greek Church there is no such ambiguity. The consecration of portable altars or antimensia, as they are called, was a regular
1

J.

Renaudot, Hist. Pat. Alex. p. 282. A. Asseman, De Cathol. seu Pat. Chald.
Renaudot,
Lit.

et Nestor.

Com,

p. 1 20.
3

Or. vol.

ii.

p. 46.

28

Ancient Coptic Churches.

new
;

[CH.

i.

part of the ritual for the dedication of a The antimensia were laid on the altar

altar.

and

after

olvdvQr) or scented wine had been poured upon them, and three crosses had been made upon each with chrism, relics mixed with ceromastic to prevent the loss of any of the holy fragments were brought forth, anointed with chrism, and enclosed in a pocket behind each tablet. The celebration of the eucharist com-

pleted the form of consecration for the antimensia,

which then were ready for use.

Their employment
it

was as common

in

the Greek as

was rare

in the

Coptic Church. Many examples might be quoted to prove the custom of using portable altars in western Christendom. In England the practice prevailed from the earliest times, every large church possessing one or more tablets of wood or metal, which the priests could carry when they wished to minister to sick people, or to celebrate in remote places where there was no consecrated building. Perhaps the most ancient extant specimen of the kind is the portable altar used by St. Cuthbert, which is now preserved, though in a mutilated condition, in the cathedral

Durham. It is a small wooden tablet covered with a leaden casing which seems to be of later date and bears some indecipherable Greek
library at

characters.

THE

FITTINGS OF THE ALTAR.

Over every high altar in the churches of Egypt, and sometimes also over the side altars, rises or
rose a lofty canopy or baldacchino resting on four

CH.

i.]

The Altar.
The

29

canopy, which is always of wood though sometimes upheld by stone pillars, is generally painted in rich colours within and without,
columns.

and adorned with a picture of our Lord in the centre of the dome and with flying angels and emblematic figures. A full description of such a has been given in the chapter on the church canopy of Abu-'s-Sifain and need not here be repeated 1 only it may be added that the domed canopy symbolises the highest heaven, where Christ sits throned in glory surrounded by angels, and the four pillars on which it is upheld typify either the four quarters
:

of the globe, according to Germanus, or else the four evangelists, whose symbols are also sometimes

The Coptic baldakyn is painted within the canopy. invariably in the form of a cupola, never having a pointed roof with gables, as in the church of St. Anastasius at Rome nor a flat roof, as in two
;

Venice nor a pyramidal a third example at St. Mark's, also in the church of Sta. Potenziana near Narni, and that of 2 Yet it is curious that in all Spirito Santo at Ravenna

examples at
roof, as in

St. Mark's,

cases where a canopy is now standing, the columns which support it have, if I remember rightly, SaraThis is natural enough at Abu-'scenic capitals. *which was built in Arab times, but more Sifain,
surprising at the nave are
1

Abu

Sargah, where the columns of Greek or Roman. In some cases

The description (vol. i. p. 114) may be compared with that of the ciborium over the altar of St. Gregory built by Gebehard, bishop
of Constance.

M. de Fleury, in giving a cut of the ceiling which shows the figures of the four evangelists, conjecturally inserts their
2

symbols.

La Messe, vol. ii. p. 26. La Messe, vol. ii. pi. ciii, civ, cix,

xcvii.

30

Ancient Coptic Churches.

[CH.

i.

the columns have disappeared altogether, and the canopy rests on cross-beams driven into the walls.

doubt the true explanation is, that in the ancient churches the altar with its canopy received a more rich and sumptuous adornment than any other part of the church, and therefore specially attracted the
malice of Muslim fanatics engaged in plunder or

No

seems however very possible that in some cases, where a full dome roofed the sanctuary and overshadowed the altar, a separate baldakyn on pillars was dispensed
destruction of the Christian edifices.
It

with, in later times at

any rate, after the disuse of would be quite wrong to hangings. Certainly infer that the altar-canopy was a mediaeval innovation among the Copts for it is one of the earliest
it
:

traditions of primitive church decoration.

Between the four columns of the canopy run four

slender rods or beams, which should be painted with These beams texts in Coptic as at Abu Sargah. were meant originally to hang the altar-curtains upon.

For
ings

in ancient
:

times the altar was veiled with hangand though there is no instance of such curtains
in

an Egyptian church, yet both the beams themselves, and the rings with which they are sometimes (as at Abu-'s-Sifain) still fitted, prove that even in the middle ages the practice of surrounding the
remaining
while the with hangings was not disused seventh or eighth century panel at Abu Sargah, in which they are figured, furnishes a good example of
altar
;

columns in., from the nearest corner of the altar so that there remained quite room enough for the celebrant to move round
;

At Abu Sargah two of the earlier usage. stand at a distance of 2 ft. 9 in., two at 3 ft. 3^

the altar inside the curtains.

At

Abu-'s-Sifain the

CH.

I.]

The Altar.
is

which leaves rather a narrow No doubt the altar-curtains space for movement. were richly embroidered with texts and figures in
shortest distance
2
ft.,

SCALE OF FEET
Fig.
5.

Silk curtain, with massive silver embroidery, before the haikal door at

Al Mu'allakah.

To this needlework, or in tissue of gold and silver. a curtain always hangs before the door of the haikal day embroidered either with a red cross or with figures.

32

Ancient Coptic Churches.

[CH.

i.

In his description of the great church of St. Sophia, Paul the Silentiary relates that over the high altar on four columns of silver gilt, which were spanned by arches, rose a lofty tower' or canopy, the lower part
*

of which was octagonal, while above it tapered off in a cone. On the top of the cone was set a golden orb

and on the orb stood a cross of gold encrusted with Between the silver pillars costly hangings jewels. were spread and on the curtain before the altar there was wrought in glorious embroidery of gold the figure of Christ in the attitude of benediction and holding a book of the gospels in his left hand. This descrip;

tion

is

sufficient to

Greek Church: but Goar

prove the early practice of the also mentions 1 the altarin

canopy as symbolical, of heaven, and

the same

place speaks of a curtain before the altar embroidered with a figure of our Lord. These hangings too are in early monuments thus in the found depicted
:

splendid mosaics that adorn the dome of St. George's church at Salonica (now used as a mosque) may be seen a fine representation of an altar shrouded in
curtains

and covered with a canopy. The work dates from about 500 A. D. A silver canopy, too, dating from the early fifth century, stood over the altar at the neighbouring church of St. Demetrius. At the present day such curtains are not used in the Greek any more than in the Coptic ritual. Their chief purpose, besides giving an air of mystic sanctity to the precincts of the altar, was to veil the celebrant
at the

moment

of consecration.

Accordingly they

were always drawn close during the recitation of the canon. Their disuse is probably due to the fact that the iconostasis formed an effectual screen in itself;
1

Euchologion,

p. 15.

CH.

i.]

The Altar.

33

and if there were no express testimony to the contrary, it would be natural to conclude that the iconostasis is a more mediaeval arrangement, the adoption of which did away with the necessity for altar-curtains.
Sophia, however, Paul the Silentiary tells us there was before the sanctuary a screen with three
St.

At

were blazoned figures of angels and prophets, while over the central door was wrought the cypher of Justinian and Theodora- There was in fact even at that early date, coexisting with the Neither the magnificent curtains, a true iconostasis. Armenian nor the Nestorian churches have any
doors,

and on

it

screen before the high altar other than a curtain, which is drawn across the whole chancel, and seems
to serve

not merely as a screen but also as the

Lenten
In

veil.

the western Church, wherever the basilican of building prevailed, the altar was overshadowed type by a domed canopy and veiled with curtains, as for
instance in the old basilica of St. Peter and that of
St.

Paul without the Walls at Rome.

The baldakyn

of silver
curtains
altar to

at St. Peter's, presented by Gregory the Great, was so too was that given by Honorius I. to the church of St. Pancratius. Rock * makes mention of
;

hung

at the north

and south sides of the

:

keep the wind off the candles but this was only a remnant of the earlier arrangement, which was designed above all to screen the celebrant at the
Indeed the essential part of the baldacchino was the curtains, as the very name proves, being derived from Baldacco the Italian for Bagdad, as damask from Damascus, fustian from
of
office.

moment

Fustat, the ancient

1

Arab name of Old

vol.
i.

Cairo.

Baldac-

Church of our Fathers,

p. 230.

VOL.

II.

34

Ancient Coptic

C/ntrc/ies.

[CH.

i.

means properly a costly tissue woven in the looms of Bagdad in its anglicised form baldakyn it is not uncommon in our ancient church records but the name passed by an easy transition from the hangings to the canopy above the altar. The baldacchino was a common feature in our early A very clear and fine Anglo-Saxon churches.
chino, then,
' '

representation of an altar-curtain may be seen, for example, in the South Kensington Museum on an

The ivory tablet of Anglo-Saxon workmanship. is the Adoration of the the figures subject Magi
:

are grouped under an arch, above which and in the spandrels the structure of the temple is pourtrayed
:

round the arch runs a rod, on which hang curtains looped and falling in folds. This tablet has some curious points of resemblance with the carved panel
all

arrangement is shown in an engraving figured in Rock 1 and taken from an illumination in Godemann's Benedictional. Moreover the Ecgbert Pontifical orders the curtain to be drawn across between clergy and people at the conThere was no elevation of the secration of an altar 2
at

Abu

Sargah.

similar

host before the congregation in the Saxon ritual, a which Mr. G. Gilbert Scott connects, no doubt rightly, with the use of altar-curtains. One may push
fact

the argument a step farther, and suppose that the disuse of altar-curtains in the eastern as well as the

western churches was hastened, as the practice of elevating the host won its way into predominance.

This practice was unknown in the West before the end of the eleventh century, and was not received in

England
1

till

the thirteenth century 3 though

,

it

very

Vol.

*
i.

p. 194.
*

P. 45.

Rock,

vol. iv. p. 155.

CH.

i.j

The Altar.

35

probably originated in the East much earlier. Yet was about the end of the eleventh century, namely in the time of St. Osmund, who was bishop of Sarum and Chancellor of England 1078 A.D., that the use of
it

the canopy was discontinued in this country. In cases however the two eastward columns and many

beam joining them were left standing *, and on this beam was set a crucifix together with a vessel of
the

holy water, a box with singing-breads, wine, and the like. The curtains which were hung north and south of mediaeval altars have been mentioned they were
:

suspended on rods driven into the wall and called riddles.' Another trace of the old usage was preserved in the Lenten veil, which shrouded the altar from the eve of the first Sunday in Lent till Maundy Thursday during the mass, and was withdrawn only
'

at the reading of the gospel.

In

some churches,
veil
it

where the chancel-arch was narrow, the Lenten

hung across the

entire width

in cathedrals

hung

between the choir and the presbytery. It was made of white linen, or sometimes of silk, and was marked
with a red cross.

COVERINGS OF THE ALTAR.

The ordinary covering of a Coptic altar (sitr) is a tightly-fitting case of silk or cotton, sometimes dyed a dim colour or brocaded with small patterns of flowers in needlework or silver. This reaches
to the ground, entirely concealing the fabric of the altar. More splendid stuffs are used for great
1

Rock,

vol. iv. p.

208.

36
festivals,

Ancient Coptic Churches.

and even
in

common

use an outer cover1

.

The only ing is sometimes put over the first other form of altar-vestment that I have seen is
a sort of frontal, about i8in. square, hanging on this is of costly material, and the western side embroidered with a cross in the centre and richly But even the most intelfigures in the corners. of the Copts seem to have no information ligent
;

concerning its usage. In our early English churches there were three
principal coverings:
like the Coptic

the cerecloth, fitting tightly

vestment and removed but once a

year, altar

for the washing of the then a white linen cloth the size of the slab, not falling over the sides, but having a super-frontal
; ;

on Maundy Thursday,

attached

and thirdly, a cloth of fine linen covering the top and hanging over the north and south sides
;

were embroidered five crosses. upon The Greek vestments were also principally
this

three,

or cerecloth, the cTrwSvo-is or but underoverall, and the dXr^rov or corporal (?) neath all, at each corner of the altar, was hung a
called the
TT/OO?

o-ap/ca

narrow strip of embroidery worked with the figure of an evangelist, and hence called cvayyeXio-Tifpiov 2 The term evangelisterium is sometimes wrongly used for the textus or book of the gospels.
.

There

is

no

distinction of

name between

the coverings, which

are simply called 1U ^U-kc. ^>

2

Thiers, Les Principaux Autels des Eglises. ch. xxi. p. 154.

CHAPTER
Euchavistic Vessels
Chalice.

II.

and Altar Furniture.

Paten.

Dome.
Crewel.

Basin.

Pyx.

Gospel-stand.

Veils. Fan. Ewer and Spoon. Ark. Textus. Chrismatory. Altar-candlesticks. Thurible. -Bridal Crown.

the celebration of the eucharist the

Copts

use five

instruments
ark.

I~'Nspoon,
that
I

and

None

dome, of the extant chalices

chalice*, paten,

have seen are very ancient or interesting. They are usually of silver, though the church of Al Amir Tadrus had one of plain white Venetian glass gilded. As a rule the bowl is small and nearly straight-sided the stem long and ending downwards in a round knop, below which the base
;

slopes away rather abruptly, but the foot is relieved with plain mouldings and is always circular. The
in

shape thus differs from that of the English chalice two chief particulars the bowl, in being more conical and less hemispherical, more nearly resembles
:

that of the

knop

is

Elizabethan communion-cup and the below the stem instead of dividing it in

;

the middle, and is less prominent. Moreover, in the base of the chalice was changed from England circular to hexagonal after the fourteenth century,

Arabic ^iXJI, Coptic ni

noTHpIOIt.

38

Ancient Coptic Churches.

[CH. n.

owing to a rubric which ordered the chalice laid on its side to drain after the celebration

to be
:

and

the hexagonal base obviated the danger of rolling. But a chalice with an angular foot is never found
in the

churches of Egypt.

The

Nestorians some-

times use for a chalice a plain bowl of silver. Glass chalices only came into use when the more
precious vessels had been plundered or destroyed by the Muslims. Thus it is recorded that about
the year 700 A. D. so great a spoliation of the churches took place, that glass chalices and wooden patens were substituted for the lost vessels of silver and gold As regards western practice, Durandus
1
.

Zephyrinus in the early third century the use of glass chalices, but pope Urban enjoined prescribed metal. About the same time, 226 A.D.,
says
that

the Council of

Rheims forbade

the use of glass.

In

England horn and wood were forbidden materials on account of their absorbent qualities. The canons of Aelfric mention gold, silver, glass, and tin as permissible and glass chalices were used in the very
:

2 early Irish Church, though afterwards disallowed In the thirteenth century tin was forbidden by the
.

3 But in Constitutions of Archbishop Wethershed eastern and western ritual alike gold or silver seems to have been the normal metal for the
.

Renaudot relates that about the year 1210 the khallf Malik Al 'Adal, hearing that there were great treasures buried in a well at Dair Macarius
chalice.
in the Natrun desert, sent and discovered, among other things, a silver chalice and paten, which were
1

'
3

Renaudot, Hist. Pat. Alex. p. 193. Warren's Lit. and Kit. of the Celtic Church,
Archaeological Journal,
vol.
iii.

p. 143.

p.

133.

CH.

ii.]

Eucharistic Vessels.
off,

39

carried

besides a silk embroidered curtain for

the haikal-door valued at 3000 gold pieces. The adds that when the Copts pleaded, and proved story

from the inscriptions and the Book of Benefactions, that the vessels and the hanging were special offerings made to the church, the khalif generously restored them, and they were carried in chests on camels to Old Cairo surrounded by companies of

Forty a fine spoiled, chalice of ancient workmanship was found buried under one of the altars, i. e. doubtless hidden away I have in the sepulcrum. not seen any cross or of the crucifixion upon the foot of a engraving Coptic chalice, such as was usual in western mediaeval chalices, though not in those of a more
bearing
lighted
tapers.

men

singing and
later,

years

when Al Mu'allakah was

The donative inscription primitive epoch. rally round the base.

is

gene-

Patens 1 are. as a rule, plain, flat, circular dishes, with a vertical raised border round. They have not any depression in the middle, nor any engraved figure of the Veronica, like our fourteenth and nor have they any stem fifteenth-century patens or foot like those of the Elizabethan and later In fact both chalice and paten correspond periods. in their simplicity of design, if not altogether in shape, more closely with the earliest extant specimens of the like vessels in western Christendom.
;

The dome z
consists of

or kubbah as it is called in Arabic, two half-hoops of silver crossed at right

,

At the celebration of angles and rivetted together. mass the dome is set over the consecrated bread
Arabic
..;^il,

Coptic

*f~

!XlCKOC.

4o
in the

Ancient Coptic CJmyches.

[CH. H.

midst of the paten, and the corporal which covers the dome -is thus held clear above the housel. The Greek Church makes use of a corresponding instrument termed the star,' do-rePIO-KOS or darrjp,
'

said to have been introduced by St. Chrysostom. .The name 'star' is given from the shape of the

instrument perhaps

but when

it is
'

placed over the

host, the priest recites the words, And there came a star and stood over where the young child was 1 .'

The

spoon

is

employed
;

Coptic communion

for the

custom

for administering the is to put the

wafer into the wine, and to administer both kinds The bowl of the spoon is hemispherical, together. the handle consists of a straight even strip of metal, on which is usually graven a dedicatory inscription. In the Armenian ritual a spoon is used sometimes,

though very rarely

3
.

The Greek custom

as regards the administration is precisely similar to the Coptic. spoon (Aa/3ty) is used to take out

of the wine the crumbs of bread, or pearls' as they are called, which are given to laymen. Eccle'

siastics,

however, and the czar at his coronation, receive the two kinds separately. In England the mention of sacred spoons is common in church inventories thus among the ornaments of Richard II.'s chapel at Windsor in 1384 are mentioned a golden chalice, paten, and spoon. But these spoons were used rather for mixing water with the wine,
;

60,

Renaudot in his Liturgiarum Orientalium Collectio (vol. ii. p. 2nd ed., Frankfort, 1847) sa>' s that tne Orientals, including the As regards the Syrians and Egyptians, do not use the Aster.
is

Egyptians, of course, he
2

wrong.
*f KOKXl^-pIOIt,

Arabic

q.iAl,

Coptic

*f JULTCTHp,

'fjULTCOHpI.
3

Fortescue's

Armenian Church, pp. 177, 180.

SACRAMENTAL SPOON WITH DEDICATORY INSCRIPTION IN

ARABIC.

OF

BASE SILVER.

WOODEN CUP
TO
HOLD

WINE CRUET

CLASS LAMP OF

ARAB FORM
CH OF

ABU SARCAH
TEXT US -STAND

SHUT UP

CHURCH OF AMIR-TADRUS

OLD CAIRO

SIZE.

ABOUT 29X22"

WOODEN TEXTUS

STAND

WITH PRICKETS FOR CANDLES

<

>

WOODEN CHRISMATORY
6"

WITH REVOLVI NC LID CHURCH OF ANBA SHANUDAH OLD CAIRO

8"

IRON DOOR-KEY AT DAIR TADRUS

Fig.

6.

Various pieces of Church Furniture.

42

Ancient Coptic Churches.

flies

[CH. n.

or as strainers to remove
chalice
;

and the

like

from

the analogue of the eastern spoon in the early Latin Church was the tube or pipe, such as is recorded in an inventory of vessels given to Exeter church c. 1046. The use of the

while

the

tube, which lingered

on

at

other

monasteries,
1
.

now

St. Denis, Cluny, and survives only with the

pope

Besides the above vessels every Coptic altar is furnished with a wooden ark or tabernacle 2 differ,

ing both in structure and in purpose from those of With us the tabernacle was the Latin Church. used to guard the housel, which was commonly en-

The tabernacle was very closed in a pyx within it. in the form of a tower, and wrought of often made
But in Egypt precious metals adorned with jewels. the practice of reserving the host, which once prevailed, has long been discontinued, owing chiefly, no doubt, to the compactness of the Coptic communities, which made it easy to find a priest at hand to consecrate in case of sickness. There is,

however, a lurid legend which accounts for the

discontinuance of the practice by relating that the housel was once found to have been devoured by

The Coptic tabernacle is a a serpent in the night. regular instrument in the service of the mass, and
at other times lies idle

upon the

altar.

It consists
;

of a cubical box, eight or nine inches high the top side of which is pierced with a circular opening just

At the conselarge enough to admit the chalice. cration the chalice is placed within the tabernacle,
Vide Journal of Archaeology, vol. iii. p. 132. Called in Arabic ^-ISJI <e-J~ or simply ^--/XJI, chalice-stand or the stand :' in Coptic
2
'

i.

e.

'the

'

CH.

ii.]

Eucharistic Vessels.
it

43
is

and the rim when

is

thus enclosed

about flush

with the top, so that the paten rests as much on the tabernacle as on the chalice. The four walls of the tabernacle are covered with sacred paintings,

our Lord and

figures.

quent

St. John being the most freMost of the tabernacles now in use

are modern and artistically worthless, but one beautiful ancient specimen I discovered at Abu-'s-Sifain,

and of
place
*.

this

full

description

is

given

in

another

There
'area'

can,

think,

be no doubt that
is

this taber-

nacle or altar-casket of the Copts

the mysterious

which has puzzled liturgical writers from Renaudot to Cheetham 2 Renaudot quotes a prayer the Ethiopic canon entitled Super arcam preceding sive discum majorem,' and thinks that the ark was a sort of antimensium. But the title is at once
. '

explained if we remember the Coptic practice of placing the chalice inside and the paten on the box, a practice from which the Ethiopic was doubtless derived. The very words of the prayer, taken
in

connexion with the Coptic custom, really set the

rest.

vexed question at
dered by Neale 3
:

They

follow the dedica;

and spoon and are, as renLord our God, who didst command Moses thy servant and prophet, saying, Make me precious vessels and put them in the tabernacle on Mount Sinai, now, O Lord God Almighty, stretch forth thy hand upon this ark, and fill it with the virtue, power, and grace of thy Holy Ghost, that in it may be consecrated the Body and Blood of Thine
tion of chalice, paten,
'

Vol.

i.

pp. 109,
3

no.

Diet. Christ. Ant.

vol.
i.

s. v.

Eastern Church, Gen. Introd.

p. 186.

44

Ancient Coptic Churches,

'

[CH. n.

Neale himself comes only begotten Son our Lord.' to the conclusion that this ark is simply used for
the reservation of the blessed sacrament;' but the words of the prayer which I have just cited, (the
italics

the ark at

are mine,) leave no doubt whatever that its dedication is intended not for the
;

reservation but for the consecration of the host

and even

deduction were doubtful, it is rendered absolutely certain by the analogy of Coptic usage, of which both Renaudot and Neale are quite
if

this

ignorant.

It

may be

true, as

Neale

alleges, that in

the Ethiopian Church the host actually is sometimes reserved in the ark but that is an accident, and a perversion of the original intention.
;

The Copts have no instrument corresponding to the holy lance of Greek ritual for the fraction or division of the wafer.
'

appurtenance of the Coptic liturgical as they call it, little mat or 'plate' worship numbers of which are used in the celebration of the korban. They are circular in form, five or six
special
is

the

inches in diameter, and made of silk, strengthened at the back with some coarser material. Each mat

has a cross embroidered or woven upon it and sometimes, as in the woodcut, smaller crosses are set between the branches. The mat here given is of cloth of gold with designs embroidered in thread of silver gilt, an ancient example from the church of Abu Kir wa Yuhanna at Old Cairo. Red, pink and green are equally common hues, there being no reThe manner in which these gulation as to colour.
:

<j-JJI or i>j*<& ; in Coptic TTIOOJUL : it seems to correspond with the 'minus velum' mentioned by Renaudot, Lit. Or. torn. i.
p.

304.

CH.

II.]

Eiicharistic Vessels.
at the

45
in

mats are used

mass

will

be explained

another chapter. Before the commencement of the mass the sacred elements are covered with a veil or corporal called
sJUJJi in Arabic, and ni veil is of white or coloured

npoc^pm
silk,

in Coptic.

The
;

square

the middle

is

generally about 18 in. embroidered with a cross

Fig. 7

The Hasirah

or Eucharistic Mat.

and tiny bells are sometimes attached to the centre and the corners. This lafafah seems to answer to the
1

Renaudot
'

(I.e.)

remarks that

this,

the 'velum majus/

is

is

called

anaphora Nauphir the term used by the Syrians, but the Coptic name is that given
the text.

praecipue in Syriacis Ritualibus.'

no doubt
in

46

Ancient Coptic Churches.

[CH. n.

of Greek ritual, while the hasirah or tabak corresponds in some mea .ure to the Greek chalice veil. But the Copts employ only these two eucharistic veils, and have nothing analogous to the

Greek

drjp

or

ve<f>e\rj.

The

use of the

fan

or flabellum no doubt origin-

ated in the sultry East, where being almost a necessity of daily life, it passed very early into the service of the Church.
Its employment in Coptic worship dates from a great antiquity. In the Liturgy of St. Clement, translated from the

Apostolical Constitutions, a rubric runs thus deacons on each side of the altar hold a fan
:
1

'

Two
made

'

'

of thin vellum, fine linen, or peacocks' feathers, to drive away flies or gnats, lest they fall into the
chalice.'

'

A.D.

624
is

2
.

Costly fans are mentioned in the year These doubtless, as was usual later, were

made of
type
fitted

common metal, either gold or silver. that given in the illustration, a disk of silver

with a silver socket, into which is fastened a short wooden handle. The disk is surrounded and divided across by dotted bands, and upon it are

worked two rude

figures of the seraphim.

The whole
:

of the design is repousse. At the church of Al Amir Tadrus there were four of these flabella but their so far forgotten, that they are only used purpose as ornaments upon the occasion of the silver textusis

case being set in the choir. The textus-case then is placed upright upon a sort of stand, which has at each corner a short pricket to receive the wooden

Paris, 1642, p. 319,

Gregory the Great's Liber Sacramentorum, where several authorities are

ed.

H. Menardus,

cited.

Fig.

8.

Flabellum

in

repouss^

silver.

48

Ancient Coptic Churches.

.

[CH. n.

handle of the flabellum 1 A taper is further stuck or crushed upon the upper part of the disk and lighted; so that the fan seems to serve only as an
elaborate candlestick.
this
It

may

well be, however, that

usage betrays a consciousness of some such mystic symbolism as undoubtedly is attached to the

fan in the

Greek

ritual.

At Abu Sargah, where

the

ritual, or at least the worship, has suffered less decay than at the deserted Tadrus, similar silver fans exist,

and
at

are,

believe, used at

solemn

festivals, if

not in

the regular celebration of the mass. Upon the altar Anba Shanudah I found a rude axe-shaped fan of
rushes, such as the Arabs wave to cool their and the fact that this fan is still employed,

woven
faces
;

either regularly or in the hot season, for the service of the altar, proves that the right use of the flabellum
is

not entirely forgotten. In the office for the ordination of the patriarch of Alexandria, the rubric speaks of a procession through

the church with crosses, gospels, tapers, and fans or Flabella were waved by figures of the cherubim.

the deacons in the Syrian Jacobite, and probably also in the Coptic rite for the ordination of a priest In the ritual of the Melat the laying on of hands.

Egyptians to-day a metal flabellum is sometimes used thus at the ancient church of St. George on the tower at Old Cairo two fans stand upon the altar. More often, however, they use a fine linen cloth or corporal, such as is employed also for the
kite
:

same purpose
monasteries

the service of the altar at the Coptic the desert, and is called al lafafah. Yet, even where a veil or corporal is used to fan the sacred
in

in

elements, the original metal flabellum survives

1

still

as

See

illustration,

page 41 supra.

CH.

II.]

Eucharistic Vessels.
a

49

processional ornament among the Melkites, as

will

be seen from the

illus-

tration.

constantly read of fans carried in procession

We

Coptic ritual, as well as in the Armenian. In

in the

both cases there was probably a special form of the instrument for processions corresponding to the Melkite flabellum but this form has long since disap:

peared among the Copts.

In the Greek Church the or purtSiov, seems to have departed altogether from its original purpose, and to have a ceremonial
fan,

rather
value.

than

practical

Gear's

The one given in illustration is made

of wood, and consists of a small carved image of the

seraphim

mounted on a
an
in

short handle,
little

instru-

ment which could be of

service

driving
flies.

away gnats and

is

It

just after the

hymn of victory,

pax and and again

just before the diptychs in the Greek rite, that the

J1.J.B
Fig. 9

fan

is

employed; and on

Processional Flabellum of silver-gilt used by the Melkite Church of Alexandria.

VOL.

II.

50

Ancient Coptic Churches.

[CH. n.

both occasions the deacon solemnly fans the elements, signifying a wafting of divine influence upon them. Moreover, on Good Friday, at the consecration of the chrism, when the box with the holy oil is carried in procession, seven deacons move on each side of it, every one holding a fan above it. In the absence of
a proper flabellum, the Greek rubric sanctions the use of a napkin or corporal to fan the oflete.
clear

That the same usage existed among the Copts is from a MS. in the Vatican 1 which describes
,

the procession for the consecration of the chrism as consisting of twelve subdeacons carrying lamps, twelve deacons carrying fans, twelve priests carrying thuribles, and the bishop with the vessel of oil covered

by a white

pall

which

is

borne by deacons

and round

the bishop a throng of clergy moves, all carrying in The their hands 'cherubim,' i.e. fans, and crosses. word employed in the Coptic rubric seems to be piTUCTHpiort, a mere transliteration of a form still

found

in the

Greek.
the

The Maronite and

circular disk

Armenian Churches both

employ a metal flabellum

silver or brass having a surrounded with a number of little bells. These bells are no doubt meant to call attention to the special part of the office which is being performed
:

and

may

repeat that they are occasionally fastened

corporal, stole, or

in the

same manner on a Coptic

dalmatic.

full

and interesting account of the Armenian

is

use of the flabellum

given

in the

Rev. S. C. Malan's

introduction to his translation of the Divine Liturgy

1

Ordo
i.

consecrationis chrismatis et olei

catechumenorum, ex

cod. Vat. 44, ed. Tukio, quoted by Denzinger, Ritus Orientalium,

torn.
p.

251.

CH.

ii.]

Eticharistic Vessels.

51

of St. Gregory the Illuminator. read there that the bishop before celebrating goes round the church preceded and accompanied by clergy having fans and
'

We

banners, holding in his hand the cross, with which he

blesses at the end of every prayer said aloud up to the Song of the Cherubim.' Another passage speaks of the waving of the fans at the trisagion as sym-

and bolical of the quivering wings of the seraphim a Russian eyewitness of the ceremony mentions the noise of silver fans' as being strange to. him, but not
: '

The noise of course arises from the disagreeable. bells for the flabellum without bells is a familiar
;

instrument in Greek worship.

In Georgia the flabellum was used in early times, is proved by an ancient fresco at Nekre"si, in which two angels are shown beside the altar, each
as

holding a long-handled flabellum, the disk of which is ornamented with a figure of the seraphim, but has no
bells.

The

flabellum found
.

its

way

at

an early date into

the western churches 1

instance of
its

Cardinal Bona quotes an

use in the sixth century.

Two

figures

which seem to be flabella are incised on an eighthcentury altar, which stood in the church of St. Peter at Ferentillo 2 In an inventory at St. Riquier near
.

Abbeville, 831 A. D., occurs a silver fan for chasing flies from the sacrifice.' In 1250, at Amiens, is mentioned a 'fan made of silk and gold': in 1253 the

'

possessed duo flabella, vulgo nuncupata muscalia, ornata perlis': and 'esmouSainte Chapelle
at

Paris

'

See paper

in Archaeological Journal

by

the late Albert

Way,

vol. v.
2

La Messe,

vol.

i.

pi. Iviii,

and

p. 171.

E 2

52
'

Ancient Coptic Churches.

[CH. H.

choires

Library at

are given in an inventory of 1376. In the Rouen is an illuminated thirteenth-century

missal with two illustrations of a deacon

waving a

flabellum over the celebrant at the altar.

country, a Salisbury inventory of 1214 mentions two fans of vellum and some other In 1298 the chapel of St. Faith stuff, perhaps silk.

Coming

to our

own

in the

Crypt of

St. Paul's

had a

'

muscatorium,' or

fly-whip of peacocks' feathers.

one John Newton gave to handle for a flabellum and even in remote parishes the use of peacocks' feathers was not uncommon.
:

About the year 1400 York minster a silver-gilt

Thus

in the

in Suffolk, there is

churchwardens' accounts at Walkerwick, an entry of iv d for a bessume

'

of pekok's fethers.' From the connection of the Irish Church with the
East, it is not surprising to find evidence for the use of the fan as early as the sixth century in the sister island. The Book of Kells has an illumination

representing angels holding flabella, which closely resemble those of the Maronites in the Gospels
:

of Treves

the

curious

figure

evangelistic

symbols

holds

of the conjoined flabellum in one

hand and a

eucharistic knife or lance in the other.

:

This figure belongs to the eighth century and in another Hiberno-Saxon MS. of the eighth century
St.

Matthew
.

is

figured holding in his

hand a

fla-

bellum 2

In the western Church, according to Rock 3 the flabellum was used after the consecration and before
,

Irish
2
3

Westwood, Miniatures and Ornaments of Anglo-Saxon and MSS., pi. xx. Warren's Lit. and Rit. of the Celtic Church, p. 144.
Vol.
Hi. pt. 2. p.

194.

CH.

ii.]

Eucharist ic Vessels.

53

the pax.

The

consciousness of
late in
;

its

symbolical value

was rare and

existent, differs

growth and the idea, where from the Greek idea of wafting

divine influence, being rather that of driving away By the sixteenth light and wandering imaginations.

century the fan seems to have fallen into disuse entirely for in the Missae Episcopates,' drawn up for general guidance by order of the Council of Trent,
' ;

and published at Venice in 1567, no mention is made At the present day the sole of any such instrument.
reminiscence in the West of the liturgical flabellum is furnished by the large fans of peacocks' feathers

sometimes carried in procession before the pope 1 But in the Greek Church the fan is still delivered to the deacon at ordination as the symbol of his office. The ewer and basin for the washing of hands at the mass are part of the complete furniture of a Coptic altar, and in ancient times were doubtless made of precious metals. At the present time however a common pitcher of clay and tin bowl serve At Abu-'s-Sifain there the purpose in most cases. is a bronze basin of Arab work with some medalThe ewer of lions or bosses upon it of fine enamel. kind belonging to the basin seems to have the same
.

disappeared within the last five or six years. The basin generally rests upon a low wooden stand at the north side of the altar. At the cathedral in Cairo there is a ewer of silver, which I have seen

used

in

a curious manner.

After the celebration of

the korban an acolyte pours water from the ewer over the hands of the priest, who sprinkles first the haikal, then other priests or. attendants, then mounts
1

Diet. Christ. Antiq.

s. v.

Flabellum.

54

Ancient Coptic Churches.

[CH. n.

a bench outside and scatters drops of water over the congregation, who crowd round with upturned faces eager to catch the spray. This is a near approach In the Latin church the to the use of holy water.
basin was called aquamanilc, and was delivered as an emblem of office to the deacon at ordination, just
as the ewer or urceolus

was delivered

to the acolyte.

Thus
after

Osmund's Consuetudinary 1 an acolyte the entrance of the mass is ordered to bring

in St.

Rock, however, says that 'pelves cum manutergio.' the deacon at ordination received ewer, basin, and
towel 2 remarking that the vessels were of precious metal. The Greek vessel corresponding to the aqua,

manile

called xepviftov. Receptacles for the reserved host in the Coptic

is

churches must have been of reservation prevailed

common when
;

the practice

but as on the whole the

canons discountenanced reservation, so naturally the evidence for the use of vessels like the pyx is Renaudot in relating a legend about very scanty. Philotheus, LXIII patriarch of Alexandria, mentions incidentally an arcus seu ciborium quod altari im'

minebat.'

writer alleges, however, that although reservation was permitted in case of great necessity, the host was ordered to remain on the

The same

lamps burning near it, and a priest watching arrangement would not preclude the use of a separate vessel. Later, about the year 1000 A.D., a complaint was lodged against certain priests, that they broke the canon in keeping the oflete a whole week, lest they should weary themselves with
altar with
3
.

Still this

C. 93.
3

Vol.

iii.

pt. 2. p.

34

n.

Lit.

Or. vol.

i.

p. 116.

CH.

ii.]

Eucharistic Vessels,

55

daily consecrations.

and no Coptic church

pyx, unless it tabernacle or altar-casket

the host is never reserved, believe contains any sort of be possible that what I have called the
I

Now

the reserved host, as

may anciently have among the Abyssinians.

held

At

Abu

Sargah, however, there is a very interesting painting of St. Stephen, to be figured hereafter, in
is

which that saint

represented holding in his left hand upon a corporal a beautifully jewelled vessel in the form of a circular crown-like casket surmounted

by a cross. This may possibly represent a pyx, but is more probably a box for incense. The painting is by no means recent, and I have seen no other like it, though it may be a copy of some traditional It was not customary, as far as I can disdesign.
cover, to suspend the reserved host over the altar at any time, unless Renaudot's remark can be taken to

imply the custom

responding to the eucharistic dove, the altars of western Christendom.

nor had the Copts anything corwhich hung over

silver

Crewets of gold or

were probably among

;

the appurtenances of an altar in olden times but now nothing but the most commonplace vessels of
glass
to be found. But there is one singular of the Copts, which has been already noticed. usage In several of the churches, Mari Mina, for example, not in all, a small glass crewet filled with though
is

seen resting in a cuplike wooden crewet-holder, which is nailed on to the haikal-screen outside, and usually towards the north.
Cairo cathedral, nor does the position of the crewet connect at all with any point of the present ceremonial. One can only surmise that it is the relic of some forgotten
is

unconsecrated wine

may be

There

no such arrangement

in the

56

Ancient Coptic Churches.

At
Sitt

[CH. n.

ritual practice.

Mariam Dair

Abu-'s-Sifain

there are two such crewet-holders on the screen.

use of crewets in the West amae, amulae, ampullae dates from an early period. Two silver
crewets, 7 in. high, belonging to the fifth or sixth century, are preserved in the Museo Cristiano at the

The

Vatican.

John

III., c.

560

A.D., is related to

have

ordered crewets of the martyrs

the

among
in
:

other vessels for the shrines

Rome. They are mentioned in Ordo Romanus and Gregory the Great speaks of crewets made of onyx, or perhaps glass resembling
onyx.

The word ampulla was used

vessel used

by

also to signify the the Latins for the holy chrism. No

such specific vessel remains among the Copts of to-day who, while retaining the use of the chrism, seem to have forgotten its former sanctity, and its distinction from the other sacred oils. Yet the chrism
;

here and there, lying about in a small glass phial stuffed with a rag and thrust into a dusty Moreover the church of Anba Shanudah corner. contains an ancient chrismatory, a curious round

may be found

wooden box with a revolving

lid.

The box

is

solid

throughout, but has three holes scooped out inside, in each of which is deposited a small phial of oil. But even the priest does not now know that the original purpose of the box was to hold the three distinct kinds of oil used in the church ceremonial
1 .

In regard to altar-lights the most ancient custom seems to have been to place a pair of candles close
still

Evidence of this against the altar, but not upon it. remains in the monastic churches of the desert,
in

some of which the

1

pair of stone candelabra, which

on
p.

See

illustration

41 supra.

CH.

ii.]

Eticharistic Vessels.
lights, still

57

stand almost touching the altar on the north and south side. But the prevailing custom of the Copts at present is in harmony with Two candles and no that of the western churches. held the

more are allowed upon the

altar,

though any number

of lamps or candles may be lighted round about it. The candlesticks are often, especially in the sidechapels, of wood with iron sockets somewhat resembling the ancient candlesticks in the hall of St. Cross

and various designs in bronze are common. Silver was once the usual material, and silver candlesticks are still used at the cathedral. It is curious to note that while only the two lights
near Winchester
;

are suffered to stand upon the altar, acolytes with tapers in their hands move round it at the mass, and sometimes hold their tapers over the altar. This
practice also as recorded

had

century.

Of

counterpart in the Latin Church, 1 by Isidore of Seville in the seventh the various lamps found in the churches
its
is is

of Egypt an account
crucifix

given elsewhere. to the altars or churches The of the Copts, though upon every altar is found lying down (not set upright) a small hand-cross for cere-

unknown

monial use. This cross, anciently of precious metal and set with jewels, is now usually of base silver it has a peculiar design, to be given in a woodcut hereThe only exception that I know to this form after. of altar-cross occurs in the south chapel at Anba Shanudah, which has a tiny cross of wood inlaid with
:

medallions of mother-of-pearl. Among the altar-furniture of the Coptic churches may be counted the book of the gospel, whose usual
resting-place
is

upon the
1

altar at all times except at

vii.

Etym.

xii.

29.

58

Ancient Coptic Churches.

[CH. H.

This book consists of a the reading of the gospel. MS. enclosed in a wooden case, and covered all over with plates of metal nailed tightly down. Thus the
writing
is

sealed against

all

opening.

The

outer case

*
Fig. 10.

.13.0
Textus case of silver-gilt.

generally of silver, though copper is found, and embossed with Coptic lettering and designs of cheruSome are of extreme bim, flowers, and crosses.
is

beauty, such as the fine large one belonging to Abu Kir given in the engraving; but the average size is

CH.

II.]

Eucharistic Vessels.

59

much smaller, being about 7 in. by 4 in. The metal cases were of course devised originally for security,
when copies of Holy Writ were scarce, and must have been meant to open then as copies they multiplied, the older and more precious MSS. were sealed up entirely, and retained as venerable relics. Yet as none of the existing cases date farther back than the fifteenth century, it is doubtful whether
at a time
:

they

still

contain

MSS.

of any great antiquity or

AJ.B

Fig. 11.

Gospel-stands with prickets for candles.

or two which have been opened revealed nothing but a loose leaf or two of a gospel and some But the meaning of the fragments of silk tissue.
value.

One

cased textus

not forgotten for at the present day, before the reading of the gospel at the mass, an acolyte brings the silver book from the altar and
is
;

delivers

it

to the deacon,
:

upon the lectern

the silver-book

who places it and when the gospel

reverently
is

finished,

The same

carried back again to the altar. symbolical usage of the sealed textus is
is

found at baptisms and other ceremonies

in

which the

60

Ancient Coptic Churches.

[CH. n.

curious gospel-stand is employed. The gospel-stand is sometimes a mere board, square or octagonal, sometimes a four-legged table, but fitted always with

a socket to receive the silver book which stands on end in the centre. All round the gospel-stand iron prickets are fastened, upon which burn lighted tapers: and sometimes crosses of metal or wood are set at
the corners or even, as at Al
fans.

Amir Tadrus,
;

silver

The

silver-cased gospel

is

also frequently used

for the kiss of peace like the Latin pax and it is carried in all solemn processions, with censers, tapers

and crosses

a custom to which allusion

is

made

in

the time of Ephraim, c. 980 A.D., and again at the institution of Macarius, about 1 100 A.D.

noted

The Armenian practice in this regard may be among the many coincidences between Armeis
:

nian and Coptic usage. Armenians the gospel

For in the churches of the bound in silver and often

has also a silver case in which it is kept, and it rests upon the altar. The Nestorians also use a cover of some kind for the
encrusted with jewels
it

gospel, though
it

cannot ascertain

its

exact nature

seems however more nearly akin to the

it

Irish

cumhdach than
Allusion to

to the sealed case of Coptic usage. may be found in the rubric for the

ordination of a bishop, which directs the archdeacon to open out the cover of the gospel above the back

and head of the bishop, and

cover
in

such a

way

that the
it
1
.

to lay the gospel on the book may face him

who

is

to read out of

That the sealed textus

proved by the fact that
1

is
it

exclusively Coptic seems is not found among the

torn.
ii.

Denzinger, Ritus Orientalium,

p.

271.

CH.

ii.]

Rucharistic Vessels.

6r

Melkite Egyptians belonging to the orthodox church For example, in the treasury of the church of St. Nicholas in Cairo, while there is
of Alexandria.

nothing corresponding to the Coptic gospel-cover, there are many books in the most sumptuous binding,

gospels and psalters and liturgies, bound in solid plates of gold and silver, studded with gems, and

closed

by jewelled
in

clasps.

Though

hermetically

own Church the sealed, yet we read of

our
solid

gospel was not a copy bound

'

up between thick sheets of

with
1
.'

gold and studded

Another, as quoted from Eddius in gems the life of St. Wilfred, was likewise enclosed in plates

of chased gold and adorned with jewels. At Salisin 1222, the cathedral had a textus bound in bury
solid

while gold with sixty-two precious stones cathedral possessed, in 1315, no less than Canterbury seven similar gold-cased books and many in silver. Many too were at St. Paul's, St. Peter's in York, 2 But the resemblance of Lincoln, and other places
:
.

the Coptic to the ancient Irish practice seems closer and more curious. As early as the sixth century in
'

Ireland,

metal cases of embossed bronze or silver

(cumhdachs) for enclosing copies of the gospels or Fine examples other MSS.' were in common use 3
.

are the

Book of Armagh, the Psalter of St. Columba, now in the Royal Irish Academy, the Book of Dimma Mac Nathi, and the Miosach now at the college of 4 The Stowe missal has St. Columba, Rathfarnham
.

a metal case of eleventh-century workmanship

so

Id. ib. p. 297. Rock, vol. i. p. 272. 3 Warren's Lit. and Rit. of the Celtic Church, p. 21. 4 Westwood's Miniatures, &c., pp. 80, 82, 83, 84.

62

Ancient Coptic Churches.

[CH. n.

that the practice lasted for several centuries. It may be taken as another point of correspondence between the Irish Church

and the East, in addition to those adduced by Mr. Warren. A silver box for incense is a

common belonging of the altar, though none now seem left of any great artistic interest. At
:**.-

^ w

v^ v:
{

*** 4--

K. Burbarah there is a small wooden incense-box with highrelief

carving of great merit. Thuribles also or censers of

in all

bronze or silver abound

the churches. Silver
is

the

more

common
tiful

metal,

and some of the

silver censers are of very beau-

workmanship, resembling those used in the fourteenth and

fifteenth centuries in the

West.

Some indeed are of plain bronze with a moulded base, and a donative inscription round the rim but gold was a common
:

material in ancient times, and now in most of the churches the

thuribles are of silver, decorated

with open-work or repousse devices, and swung by chains with

or without
little

bells attached.

An example maybe seen figured

in the illustration in

of St. Stephen
as

a later chapter.
Lastly

may be mentioned

Fig. 12.

Bridal

Crown.

CH.

ii.]

Eucharistic Vessels.

63

a proper appurtenance of the altar the marriagediadem. This is a coronet of silver or gold, adorned with texts, crosses, or other suitable ornamentation
:

bound upon the brow of bride and bridegroom alike at the wedding ceremonial in the church. The here figured is of silver-gilt with designs in example
it is

repousse"

a cross in the centre

'

an Arabic text

signifying Glory to God in the highest' arranged on either side the whole between two double bands
:

of pellets. The ground is covered with fine tooling, and a brief donative inscription is engraved at either end by the rings. The use of the crown, wKich at the outset was regarded as a heathen ornament, dates notwithstanding from so early an epoch, that it was sanctioned and In enjoined by the Church in the fourth century. Greek ritual, as in the Coptic, bride and bridegroom are both crowned the same custom holds with the Armenians, who however use a wreath of flowers in
:

lieu
is

of a metal diadem.

not

altar

In our own country there much evidence for the crown as part of the Rock mentions a wreath of jewels furniture.
'

paste' for brides to wear at the altar, and from some churchwardens' accounts paid for quotes a serclett to marry maidens in iii/.' in the year 1540. A decree of the council of Exeter in 1287 ordered that every church should possess a marriage- veil 1 Some Danish marriage-crowns are preserved in the South Kensington Museum.
called a
'
.

Church of our Fathers,

vol.

iii.

pt. 2. p.

174.

CHAPTER

III.

The Furnitiire and Ornaments of the

Sacred Building.
Ambons.
Lecterns.

Ostrich Eggs. Pictures.

Bells.

Coronae.* Reliquaries. Lamps and Lights. Mitsical Instruments. Mural Paintings.

pulpits closely resembling western models are neither of modern date nor of rare occurrence in the Egyptian churches but the Coptic ambon has a distinct character of its own. It differs from the western pulpit in having a straight-sided balcony attached to the circular preaching place. The balcony always runs east and west both balcony and pulpit are usually of white marble, carved with flowers or enriched with exquisite marqueterie or mosaic of coloured stones. Sometimes a flight of steps leads up to the ambon, yet often a moveable ladder is the only means of mounting. It is doubtful whether any remaining ambon dates further back than the tenth century, though presumably those at V^Al Mu'allakah and Abu-'s-Sifain, of which illustra: :
^

OLYGONAL

have been given, may claim as great antiquity. must always be remembered that the Arabs in Egypt borrowed most of their arts from the Copts and that the arts, once developed, had a mechanical persistence, which renders any argument from resemblance of style to parity of date uncertain and
tions
It
:

Furniture.
perilous.

65
safely

One cannot

therefore

determine
like

date of Coptic work by comparison with Arab work of which the date is ascertained.
the
there

But

is an octagonal wooden pulpit in one of the churches of the Natrun valley, which must be as old

as the eighth century.

In England pulpits' were not used before the thirteenth century, previous to which the sermon was delivered from the roodloft but in neither our own
:

Church nor the Coptic does the ambon seem to have been known precisely in the form which was common in early Greek buildings, and in early Latin basilicas, which occurred for instance at St. Sophia in Constantinople, and may still be seen at S. Apollinare Nuovo in Ravenna, S. Clemente in Rome, and at Torcello near Venice, namely the form with two low flights of steps, a double entrance, and two short This form is balconies without the circular area. the usual one in pourtrayals of the ambon in tenth and eleventh century Italian miniatures. Whereas,

ambon generally stood in the middle of the nave, the Coptic pulpit, like that of our own churches, is placed on the north side of the nave
too, the Latin

near the choir.

The

lectern in use

among

the Copts

is

a moveable

wooden desk about

15 in. square and about 4ft. high, furnished with a sloping book-rest. The lower part is made as a cupboard to contain the books of service
:

sometimes open, showing only the The lectern is adorned with geometricorner-posts. cal designs, and sometimes inlaid with ivory carvings of the richest and most intricate workmanship. The
the upper half
is

finest

example
II.

is

that

now

at the cathedral in Cairo,

:

but once belonging to Al Mu'allakah

VOL.

it

may

date

66

Ancient Coptic CJinvches.

[CH.

m.

Fig. 1?.

in Cairo (front view). Ivory-inlaid Lectern at the Cathedral

CH. in.]

Furniture.

Fig. 14.

Ivory-inlaid Lectern (back view).

F 2

68

Ancient Coptic Churches.

[CH.

m.

perhaps from the tenth or eleventh century, and is a really beautiful work of art, the ivory enrichments being wrought with the utmost conceivable delicacy of finish. The crosses and tablets chased with Arabic inscriptions are solid blocks of ivory with the designs in relief. The illustrations are from
photographs.

The

lectern

always stands

in

the

choir before the haikal door, which was the position occupied by the ambon at St. Sophia. Occasionally

two lecterns are found, but

of right to a side-chapel. the East with his back to the congregation. Coverings of silk or some rich material are sometimes used for the lectern.

such cases one belongs The reader stands facing

in

That

at

Anba Shanudah

covers the sloping desk, and reaches halfway down the front or western side and the frontal is embroi;

illuminated psalter is genthe lectern and under the desk, on upon an open shelf or in the cupboard, are often kept alms-trays of rushwork or of metal, and the musical
cross.

dered with a
erally left

An

instruments used
triangles, metal rod.

in

divine

service,

i.e.

cymbals,

and small tongueless

bells struck with

Close beside the lectern there stands a tall and highly ornamented bronze candelabrum with a pricket, clearly recalling the graceful column which
stood beside the

ambon

in

the

Greek and Latin

churches, and served as a candlestick for the paschal The censer in common use may generally candle 1 be seen hanging from the circular plate below the
.

pricket of the lectern candlestick. Although the worship of relics

forbidden by the Coptic Church, yet the faithful have a firm belief in
is
1

See the

illustrations

of this in

La Messe,

vol.

iii.

pi.

cxciv-cci.

The examples

figured are mainly Italian.

C H.

in.;]

Furniture.
virtue.

69
-

their sovereign
its relics,

Hence every church has

1-

generally those of its patron saint. -But instead of being made a gazing-stock, they are -care

shrouded from view and sewn up in bolster-fike cases which are covered with silk or some rich tissue, embroidered or shot with gold. What these cases contain teeth, bones, hair, or shreds of raimentcan only be conjectured, as they are never opened. They are kept in lockers or aumbries underneath
fully

the picture of the saint or martyr to whom they belonged, or rarely, as at Al Mu'allakah, in separate moveable reliquaries. In the churches of the Harat-

ar-Rum, women may often be seen sitting on the floor and nursing a case of relics, which is passed from one to another as they chat unconcernedly about their worldly matters for they have recourse
;

to the healing

ailments.

powers of the relics for the slightest In the same way I have seen a priest

laying his hands and making passes on the head of a boy who was troubled with headaches. If ever the

Coptic churches had relic-cases of metal or costly work, like the sumptuous enamelled and jewelled shrines of western mediaeval art, they have long ago
perished,

and

their

memorial with them.

But while

the Copts retain the common early faith in the efficacy of relics, they do not and never did pay 'to them the same idolatrous honour that was often

bestowed

in the

church of

Rome and
:

so doubtless
in

they did not lavish the same skill making shrines to contain them.

and wealth

The lamps and

lights of the

Egyptian churches

are of such variety and beauty as to deserve a full to be mentioned only with notice. First of all

sorrow and regret

come

the ancient lamps of glass

yo

Ancient Coptic Churches.

[CH.

m.

enamelled with splendid designs and bands of Arabic writing in the most lovely colours. These, the work of thirteenth-century artists, were once hung before the haikal in many Coptic churches, but have now entirely disappeared one or two specimens however may be seen at the British Museum and at South
:

Kensington.

three handles by which

Each lamp had it was

suspended, and formed really only a case for an inner vessel of oil. The effect of the
shining through and throwing out all the enamellight

led colours

was superb. The

in plain

same form of lamp

glass
still

two

lingers in one or churches, as at Abu

Sargah, where it is hidden away and only used once a

year,
is

on Good Friday 1 there another at Sitt Mariam by

:

Abu-'s-Sifain.
in
.

The
many

churches
of the of
the

the

monasteries

15

Ancient Iron Candelabrum

at Abu-'s-Sifain.

desert,

and

mosques were quite lately adorned with these magnificent lamps but shortly before the war all that remained were taken down by order of the then prime minister, Riaz Pasha, and stowed away in packing cases in
:

ancient

of Cairo,

the public library.

It is

a relief to hear that

now they

have been placed

museum

to the number of eighty in the of Arab art in the mosque of Al Hakim,

See the

illustration

on

p.

41 supra.

CH. in.]

Furniture.

71

from whence four have been sent on loan to the South Kensington Museum. These latter date from the fourteenth century, and are extremely beautiful.

Three of them belonged originally to the mosque of Sultan Hassan, and are inscribed with the titles of that sovereign, who reigned about 1 350 A. D. and the fourth bears the name of Al Malik az-Zahir Barkuk,
;

about 1390, the

sultans.

first

of the Circassian

Mameluke

The
' :

three former lamps have a text from

the koran, enamelled round the neck, and running as follows God is the light of the heavens and the
earth
:

his light
is

is

as a niche in which
:

is

a lamp

the lamp

in

glittering star.'

a glass the glass is as it were a Cobalt and a dark red are the pre:

dominant colours in these enamels white and olive green are also used in slighter touches. There can be no question that most of the extant specimens of enamelled lamps are of Arab manufacture, and that there were large glassworks in the middle ages at or near Damascus, and possibly also But whether these lamps are really Arab at Cairo. or Venetian in origin, whether the art of enamelling on glass passed from Venice to Cairo and Damascus, or arose first in the East, is a moot point which I There are however shall not attempt to settle. some waifs and strays of evidence, which seem to indicate that the flow of the current was eastward Another form of pensile rather than westward. with a globed body, short neck, broad lip, and lamp stem built of rings successively tapering downward and ending below in a fluted drop, seems to me of The body too is decked distinctly Venetian origin. with medallions, each enclosing a lion's head in high relief a form of ornamentation in glass almost

J2

Ancient Coptic Churches.

[CH.MH;

exclusively Venetian. I have only found two of these lamps in all the churches one, figured in the illustra-

an aumbry at Sitt Mariam by Abu-'s-Sifain, and one hanging before the altar screen at Al 'Adra, in the Kasr-ash-Shamm'ah. They are not unlike some of the gabathae used in the western churches.
tion, in

Fig. 16

Glass

Lamp

at Sitt

Mariam.

Almost

identical with these in form,

and not

less

Venetian in character, are the graceful silver lamps of which examples may be seen in the Harat-ar-Rum and in many other churches. Dair Tadrus is particularly rich in them. They vary from 4 in. to Sin. or

III.]

Furniture.

73

10 in. in height, and the beauty of their shape is enhanced by pierced designs which give them an air of great lightness and elegance. Many of the specimens are quite modern and of base silver for though the
;

art of

working

in glass

is

lost,

metal-working

still

flourishes in Cairo,

and these
been

copies in metal of the old

glass

shapes

have

handed down
day.

to the present

Yet another kind of metal

hanging lamp differs from the last in having a broader and fuller body and no stem below moreover instead of
:

being hung by chains, it is upheld by three short metal rods which are loosely attached to the three handles

on the body and are joined by a cross piece above they are also ornamented with
:

loose

lamp

spherical bosses. of this description

rare,

A
is

^Tlf
Fig. 17.

have seen very two or three in Dair Tadrus. Bell -shaped and cups
but
I
at

Bronze

Lamp

Dair ladrus.

rimmed bowls of
glass

plain white

are

common

in

all

suspended by chains the Coptic churches, and are

hung before paintings, before the altar-screen, or in the niche of the eastern wall.
ful

In the middle ages there was in use a very beautiform of lamp, of which I have never seen a perfect

74

Ancient Coptic Churches.

It

[CH.

m.

specimen surviving.
the

was modelled roughly

after

common

pattern of classical earthenware lamps,

but differed in having a spheroid body, from which arose a short broad-lipped funnel, joined to the body by a handle the spout was long, narrow, and open. Though made of earthenware, the lamp was covered with a very rich and lovely glaze or rather enamel,
:

generally of a most exquisite turquoise blue colour, though sapphire blue and many very beautiful shades

of green are also found. Fragments of these lamps are pretty plentiful among the rubbish-mounds of

and I discovered one specimen very little and not long disused, in an outhouse bemutilated,

Old Cairo

longing to the Dair-al-Banat by Abu-'s-Sifain. Of a pharos, or tower for lights, I have seen but few specimens. One example, a wooden structure, tapering upwards in four polygonal tiers or stages, is at Abu-'s-Sifain lying overthrown in the dust behind the wall pictures on the south side of the nave. The
light-tower

was common
in

in the

West, and

is

often

mentioned

the

Liber Pontificalis of Anastasius

among the gifts to churches. Something of the same kind is the silver tower described by Paul the
There was a Silentiary as belonging to St. Sophia. at the cathedral at Aix-la-Chapelle. golden phare
Pope Sylvester also had one made of pure gold and Adrian I. a cross-shaped phare to hold 1370 tapers. A tenth-century painting showed two Byzantine1
,

looking light- towers as belonging to Canterbury cathedral. Splendid works of the same kind were
also at

Cluny and

St.

Remy.

The term pharos

ii.

is

Lenoir's Architecture

Monastique,

137. quoted by Texier

and Pullan.

CH. in.]

Furniture.
derived from
'

75
lighthouse

of course

the

great

of

Alexandria, and it lingers, little changed, in the modern Arabic fanus.' Coronae or crown-like chandeliers, once existed in the churches of Cairo in great profusion, and were The few that doubtless made of precious metals. remain are of pierced bronze or copper, and are
flung
to

away disused

into dark corners.

Two

.belong

Mari Mina, one to Abu-'s-Sifain, and one to Dair Tadrus. Regarding the English use of the corona, one cannot do better than quote the words of Rock 1 who, after saying that the pyx hung under the altarcanopy in the form of a dove or a covered cup, adds Round it in most if not in all churches there shone a
,

'

ring of ever burning lights fastened silver or bright metal, hanging also

the inner roof of the canopy/ large bronze hoop studded with lamps surrounding a and in the eighth century in Ireland silver cross
;

upon a hoop of by a chain from Bede speaks of a

crowns of gold and silver hung over the shrine of But I think St. Bridget in her church at Kildare. that in the churches of the Copts the corona never hung from the canopy over the altar its place was
' :

'

either before the haikal-screen, or possibly within the haikal eastward of the altar.

the curious seven-wicked lamp of iron at Abu's-Sifain, the cresset-stone at Anba Shanudah, the

Of

standard candlesticks and gospel-stands in various churches, the various altar - candlesticks, and the
beautiful dragon-candlestick at M&ri Mina, descriptions will be found in their several places elsewhere.
I

will

only add a rough parallel to the last mentioned

1

Vol.

i.

p.

200.

76

Ancient Coptic Churches.

[CH.

JLJ.B

Fig. 18.

Seven- wicked

Lamp

of Iron for the Anointing of the Sick.

TT
Fig. 19.

Specimens of Altar-candlesticks.

CH. in.]

Furniture.
1
.

77

from an Anglo-Saxon ritual The fire which was kindled at the church door on each of the three last
days of passion week, was caught by a candle set in a dragon-candlestick, and from it all the other tapers

This candlestick however was merely lighted. a serpent so mounted on a staff that its mouth formed the single socket and it further differed from the many-lighted dragons of Mari Mina in being portable
:

were

But the symbolism is doubtless the both cases. Rock 2 gives a woodcut of a candle set in a dragon's head from the Salisbury
instead of fixed.
in

same

Processional of 1528 A.D.The ostrich-egg is a curious but

in the religious buildings and the Muslims alike. It

common ornament

of the Copts, the Greeks, may be seen in the ancient

church of the Greek convent in Kasr-ash-Shamm'ah, in most of the mosques of Cairo, mounted in a metal frame and hung by a single wire from the roof. In the churches it usually hangs before the altar-

and

but at Abu-'s-Sifain an ostrich-egg hangs also from the point of the arches of the baldakyn. Here and there it hangs above a lamp, threaded by the suspending cord, as in the church of the Nativity at Bethlehem and sometimes it hangs from a wooden arm, fastened on to the pillars of the nave, as in the SomeNestorian church of At-Tahara at Mosul 3
screen
:
:

times instead of the egg of the ostrich, artificial eggs of beautiful Damascus porcelain, coloured with designs in blue or purple,

were employed.
:

These have

almost entirely disappeared

1

in

the churches of the

Church,
p. 53.

See Warren's
Vol.
iii.

Lit.

and

Rit. of the Celtic

2
*

pt. 2. p.

244.

See the

illustration in Dr.

Badger's work,
vol.
ii.

The

Nestorians and

their Rituals

(London, 1852),

facing p. 20.

j8

Ancient Coptic Churches.

:

[CH.

m.

two Cairos there is I believe not one left but a few still remain in the churches of Upper Egypt, and in
the mosques. The tomb-mosque of Kait Bey without the walls of Cairo contains some fine specimens.

These porcelain eggs are considerably smaller than an ostrich-egg, but larger than a hen's egg. In the British Museum there is a porcelain egg from Abyssinia with cherubim rudely painted under the It clearly belonged once to a Christian place glaze.
of worship. In an inventory of 1383 than nine are mentioned as belonging 1 to Durham cathedral and Pennant speaks of two as still remaining in I/So 2 These griffins' eggs were hung up with other curiosities such as the horn of a unicorn before the altar or round St.
A.D.

The 'griffin's egg' was own mediaeval churches.

no
less
,

common ornament

in

our

'

'

merely rarities from foreign lands, brought by and presented as offerings of devotion to the church and in some chancels special aumbries with locked gratings were provided for them. Many of the richer churches had quite large collections of curiosities, and served as a sort of museum. But in our own country the ostrich-egg does not seem to have had any symbolical import or to have been regarded as a distinctly ecclesiastical ornament. From the fact that marble eggs are said to have been discovered in some early martyrs' tombs at Rome, and that in all Christian
soldiers or pilgrims
:

Cuthbert's

shrine.

They were

lands eggs are associated with Easter-time, some think that the egg was regarded as emblematic of
the resurrection.
1

An
of

entirely different explanation

St.

Raine's

Tomb
Wales,

Tour

in

vol.

ii.

Cuthbert, pp. 123-127. p. 228.

CH. in.]

Furniture.

79

of the symbol, one current

selves,
Sifain.

was given
is

to

me

the Copts themby the priest of Abu'-s-

among

In contradiction to

common
;

belief,

he said

that the ostrich

remarkable for the ceaseless care

with which she guards her eggs and the people have a legend that if the mother-bird once removes her eyes from the nest, the eggs become spoiled and
worthless
that
instant.

So the

vigilance

of the

ostrich has passed into a proverb, and the egg is a type reminding the believer that his thoughts should

be fixed irremoveably on spiritual things. This explanation seems rational for the devotion of the ostrich to its brood is, I believe, in accordance with the facts of natural history, and the use of the egg may well have arisen in Africa where the habits of the bird are better known. At any rate it is the best solution of a vexed question. for the most part long since Bells, though abolished, were once in common use in the Coptic
;

churches.
'

rang Alexandria to
king's letter
1
.

Apollinarius, the emissary of Justinian, the bells on the first day of the week in
'

call

The

the people together to hear the present patriarch told me that

when the churches of Alexandria were destroyed,

of the bells were rescued and carried off to the Natrun monasteries where they still remain. One in particular he described as having the figures of the four Evangelists engraved upon it and an inscription round the border. A church bell hung in a niche in the western wall is still used at Dair Mikhail

many

towards Tura; but the church stands in open country, where the ringing of the bell can wound no Muslim
prejudice.

The same remark

1

applies to the bell at

trans, p. 65.

Al Makrizi, Malan's

80

Ancient Coptic Churches.

bells besides are

[CH.

m.

Mari Mina, but no church

in

used now

Cairo or Old Cairo.

It is

more than a thousand

years since their voice was silenced by order of the conquerors, and the silence remains unbroken. Now
it is

is

only in the solitudes of the desert that the clang ever heard of a church-bell ringing from afar.

After the formal prohibition of bells in 850 A.D. a board struck with a mallet was employed for the same purpose an instrument which continues in

usage to-day, though that too was forbidden

A. D.

in

1352

the top of TchadAmba, a mountain in Abyssinia, use in place of bells three curious gongs which preserve the tradition of
this

To

day the

monks on

the board.

They

are merely

flat

stones suspended

by leather thongs to the branches of a tree, but when struck with smaller stones they give out a
l pleasant metallic sound In the Greek Church the use of bells was not
.

known

before about 900 A. D., and been derived from the Venetians 2
.

is

said to

have

The

mallet and

board however are frequently depicted in the paintings at Mount Athos. The Maronites use two boards which form a sort of large clapper. Instead of wood we sometimes find a plate of iron or brass hung by chains 3 which was called sementron' or 'semantron.' Gongs of this kind are figured in Curzon's Monasteries 4 and they are mentioned by Leo Allatius, who
'
,

cites

some ancient Byzantine

authorities for

their
in the

employment.
1

The semantron was suspended

of the Soudan, by F. L. James
3
;

The Wild Tribes

London,
p.

1883, p. 236. 2 Goar's Euchol. p. 560. 4 On the title-page a monk

tron,
p-

Lenoir,

i.

155.

shown beating a wooden semanand another wooden gong and also one of iron are given on
is

300-

CH. in.]

Furniture.
:

81

for bell-towers to hold a chime of were quite unknown in the East before the middle ages and even the Coptic churches had never
bells
;

narthex or atrium

more than a

pair of bells, each about eight or ten inches in diameter. The familiar peal of our English churches is scarcely older than the buildings from

which it resounds, and it carries to the ear no clear echo of early Christian times. Yet even in England the wooden gong was used instead of bells l on the last three days of passion week, the still days' as they were called for that
'

reason.

Handbells are still rung, or rather beaten, as part of the regular musical accompaniment of the chants in the Coptic service. Renaudot 2 relates that the
bishops who accompanied George, the son of the king of Nubia, on his mission to Egypt, used to ring bells at the elevation of the host, adding that the

was in conformity with the early usage of the Church. This was about 850 A. D. But the custom, if ever it was in vogue among the Copts, has now died away completely there are no handbells belonging to the altar. In the records of the early British and Irish churches handbells are mentioned as early as the sixth century and there seems some reason for the opinion that even larger church bells were in use at the same period in Ireland, and that the round towers in some cases served as belfries. The handbell was of the regular insignia of an Irish bishop depart
practice
:
:

livered to
1

him

at his consecration;
i.

and a

bell of this

Cf. Udalric,

lib.

Consuet. Clun.
Off. lib.
iv. c.

c.

12,

and Amalarius de Eccl.

2

22, quoted

quoted by Ducange, by Rock.

Hist. Pat. Alex. p. 282.

VOL.

II.

82

Ancient Coptic Churches.

[CH.

m.

kind attributed to St. Patrick is still preserved at For a fuller account of the matter, the Dublin. reader is referred to Mr. Warren's Celtic Ritual It does not however appear that these bells were used at the elevation of the host nor is there any evidence to show that the practice of elevation was introduced into the western churches before the
l
.
;

eleventh century, though it had existed for many centuries previously in the East. In English records the mention of handbells is late and scanty. By the constitutions of ^Egidius de Bridport, bishop of

Sarum 2

in 1265,

they were ordered to be carried

:

in

the same procession in the visitation of the sick usage prevailed also in funeral processions. The use

of the handbell, or sacring bell as it was called, at low mass, and the ringing of the sanctus bell at high

when
bell

mass, date no doubt from the thirteenth century, the custom of elevating the host first began to
in

be adopted

our own country.

is

is always tongueless, and struck with a short rod of iron.

Coptic handsounded by being

The

The wild and somewhat barbaric clash of cymbals, which accompanies the chanting in every ancient church of Egypt, is probably a relic of pagan rather than of Jewish tradition. The very sound seems to bridge over the gulf of ages, and to carry the imagination back to the days of Bacchic dances and
frenzied rites of Cybele, in much the same manner as the sound of church bells at home seems to place one back in the England of five centuries ago. But

beyond this romantic interest the cymbal seems to have little history eastern in origin and orgiastic in character, it seems never to have been widely adopted
:

Pp. 92-94.

Rock,

ii.

462, n. 31.

CH. in.]

Furniture.

83

as an instrument in the worship of the West. Yet are mentioned now and again as used in Latin cymbals

churches.

gift
l
,

of cymbals to a church
allusion to

is

quoted
not un-

by Du Cange

and

cymbals

is

frequent in the

Ordo Romanus.

Sometimes no

doubt their usage corresponded rather to that of bells, as they summoned the people to worship or sounded at funerals yet there is clear though scanty
:

evidence of their employment in the choral service of the church 2 Staves or crutches shaped like a tau-cross may be seen in many of the old churches, where there are no
.

seats to relieve the

aged or

ailing

among

the con-

gregation during the long services. Similar crutches were allowed, according to Rock 3 in the early days of the western Church- to certain ecclesiastics but it
,
;

was customary

to lay

them down during the reading

till

of the gospel. This usage lasted the twelfth century.

the middle of

MURAL

PAINTINGS.

That the churches of Egypt were once rich in wall-paintings is proved no less by the fine remains existing than by the testimony of history. According to Al Makrizi 4 the patriarch Cyril, c. 420 A.D., was the first to set up figures (i. e. paintings and not statues or images' as Mr. Malan renders it) in the churches of Alexandria and in the land of Egypt.'
, '
'

'

'

From
Vol.

2 3

the Acta Episc. Cenoman. Beletus de Div. Off. c. 86.

ii.

p.

303.

p. 134, n. 22.

It

should be noted however that the

authorities cited are all French.

*

Malan's

transl. p. 56.

84
There
is

Ancient Coptic Churches.

[CH.

m.

not the smallest evidence that the Copts at any period sanctioned the use of statues or sculptured images for the adornment of their religious
buildings,

and there is decided evidence to the conThree centuries later, we read that one trary. Usama ben Zald pulled down churches, broke the crosses, rubbed off the pictures, broke up all the
l
'

images:' but as it is clear that 'pictures' here can only mean wall-paintings, so I believe that by images the writer intended what we call pictures for the Arabic in such cases is usually ambiguous, the same term applying to both statues and pictures. ordered all Again, about 860 A. D. Theophilus to be effaced from the churches, so that pictures not a picture remained in any one church 2 '-- words which again seem clearly to convey the idea of wall'

'

'

Even as late as the eleventh century the painting. art had not entirely perished for Renaudot relates
:

that in the Field of the Abyssinians 3 near Old Cairo was a church dedicated to Mari Buktor, which in the

days of

Abu

Salah

the

Armenian had a Coptic

inscription, stating that the wall-paintings were done Not a in the year of the martyrs 759 or 1043 A. D.

stone, not a trace, not a

rumour of Mari Buktor now and we have no means of comparing any eleventh-century wall-paintings, which were perhaps
remains
:

the last effort of the art before

its final

extinction in

Egypt, with those earlier works which still adorn many of the churches. For no one of the numerous
1

Al Makrizi, p. 77. This name has quite vanished

Id. p. 84.

and the most

diligent enquiries

among
4

the Copts of to-day failed to produce anything but a con-

fession of blank ignorance.

The

spelling

JL y\ is

given in

MS. 307.

Bib. Nat. Paris.

CH.

m.]

Furniture.

85

paintings that survive has a date clearly fixed by an inscription or other evidence yet several of them
:

cannot be later than the eighth century, and some original frescoes remain from the days of Constantine.
All these paintings are done upon dry plaster or marble, and not on fresh plaster and the colours are mixed with some viscous medium they are, in fact,
;

distemper paintings, and should not in strict accuracy be called frescoes. But I have already claimed for convenience sake to use the term fresco in the wider
sense conferred upon it by popular usage. The parts of a church most commonly beautified

with these paintings are the pillars of the nave, and I have the curved wall and the conch of the apse.

no doubt that where we now find the apse-wall encrusted with marble and set with fine mosaics, the same space was originally occupied by frescoes, which were replaced when decayed by the
later

style

of decoration.
is

Thus

at

Abu Sargah

covered with this marble principal apse while the dim and disused western chapel work,
the
still

retains in

its

apse some of

its

original eighth-

century paintings. pillars in the nave which are unaltered, the colour and outline of the figures once blazoned upon them
are
still

Moreover on the eleven

dimly discernible.

church

are five or six feet high,

All the figures in this and are specially

interesting as

showing the resemblance of the early vestments to those of the western Churches. Coptic In style there is little difference to be detected
All are

between the various specimens surviving.

Byzantine
drapery, and

in character, with set faces, conventional

more

life

stiff outlines. But there are signs of and freedom sometimes to be found in the

86

Ancient Coptic Churches.

[CH.

m.

rare examples of grouped figures, which exist for instance in the satellite church of Al Mu'allakah and

K. Burbarah. In Al Mu'allakah itself there remains only one single incomplete figure on a pillar. Anba Shanudah has also one figure on a pillar, and some very rude uncoloured frescoes in the chapel of Mari Girgis above it. Traces of a monochrome design of the Baptism of our Lord may be seen also on the eastern wall of the chapel of Sitt Mariam over the mandarah of Abu-'s-Sifain. Besides the foregoing examples, most of the niches in the sanctuaries and other chapels contain a fresco figure of Christ in glory, his right hand raised in the attitude of benediction. This figure, found in the tombs of Urgub in Cappadocia and common all over the East, may be seen also in some Roman and Lombard churches, but not elsewhere in the West 1
in the triforium of
.

The

All over

Latin Church preferred to depict Christ crucified. Egypt the same practice of decorating the

church walls with figures of saints and angels seems to have prevailed. Not merely in the churches dotted along the banks of the Nile, to the very farthest

boundary of Egypt in the south, may ancient frescoes still be traced upon the walls but wherever the
;

monks penetrated the remotest desert, there they In the carried with them the art of mural painting.
western desert the monasteries of the Natrun valley

have many examples

remaining, as for instance the refectory at Dair-as-Suriani, and the nave of the while in the church dedicated to Anba Bishoi
still
:

eastern desert by the of Mari Antonios has

Red Sea
its

the ancient church

walls nearly covered with

dim and venerable

1

frescoes.
p. 42.

Texier and Pullan,

CH. in.]

Furniture.
PICTURES.

87

ordinary paintings on panel or canvas have been described so very fully elsewhere that a few Panelgeneral remarks here will be sufficient. are older and generally more interesting pictures than those on canvas a material which has only been used during the last two hundred years and the painters on canvas were so childishly wanting in all power of design and colouring, that their works be dismissed in one sentence as worthless. may The paintings on panel are rather difficult to classify,
:

The

either

by date or

style,

owing

to the persistence of

Bvzantine methods and traditions. *

small

number

of pictures clearly

Yet there are a dated, and these

serve as marks by which a certain order of progress, or rather decadence, can be noted. There are no remaining pictures, I believe, older

than the thirteenth century, and only one that can be assigned beyond question to that period the
beautiful tabernacle or altar-casket at Abu-'s-Sifain.

This forms a class by itself, being distinguished by a luminous softness of chiaroscuro and a depth of idealised expression, both very surprising in an The date, 1280 A. D., is determined oriental picture. So much has been clear inscription in Coptic. by a said already about the picture, that I will only add
that this solitary

work of art is enough by its sole no other picture can be assigned to the evidence (if same epoch) to establish the existence in Egypt of a school of painters far superior to contemporary
Possibly the large painting of the Life of our Lord in the same church may belong to

artists in Italy.
\M-*

the

same period

or even

if

somewhat

later,

it

is

88

Ancient Coptic Churches.

[CH.

m.

Both pictures, and in little inferior in execution. fact all the older pictures in Coptic churches, are painted on panel prepared in a peculiar manner.

sometimes (but not generally) overlaid on the canvas it splitting and the gesso is is spread a thin coating of gesso then covered with gold. The golden background,
is

The wood

with canvas to prevent

therefore,

common

in

these early paintings,

is

not

put in separately, but is merely that part of the prepared surface which is not covered in with colours.

This point

is

proved by many examples

by two

in pictures for instance in the writer's possession which flakes of colour have fallen off revealing a The gold seems to have surface of gold below.

been burnished
ing like

to a high degree of brilliancy, gleam-

pure metal, as in our best manuscript illuIn some cases the principal outlines of minations. the design were engraved on the gold with a steel

being doubtless transferred in this manner from paper sketches and sometimes ornamentation
pointel,
:

of scrollwork or dotwork

of saints

stamped from which the frontispiece

'

is

especially upon the nimbus The picture into the gesso.

is

taken bears

in

Arabic

the signature of the pilgrim Nasif/ and dates from the fifteenth or sixteenth century. It is remarkable
for a

most beautiful

effect

which shows upon the cover

of the gospel, on the tunic of St. Mercurius, and in other places, a lustre of the most brilliant and pellucid ruby-colour, as pure

and as

metallic as the lustre

of the finest Gubbio ware. This effect is produced a fine clear pigment on a ground of by overlaying burnished gold. The use of canvas as the material for receiving the colours, which did not begin till the
eighteenth century, marks the last stage in the decline

CH. in.]

Furniture.

89

of Coptic painting.

No

pictures of the last or present

century have any value, except as preserving in a sort of mummy-like embalmment the lifeless traditions of the past.

There

is

reason to believe that the art of painting

:

on panel existed from a very early period in Egypt and if one remembers how for ages the Copts and their churches were harried by fire and sword, and how their Muslim persecutors hated not only the
religion of Christ, but all delineation of

divine or
that
all

human

figure

the wonder

is

not so

much

have perished, as that any from so remote a period as the paintings dating thirteenth century should have survived the devastations of six hundred years. It is however quite
pictures

more ancient

work of art as the tabernacle at never arose in full perfection as a sudden growth of chance. The power it betokens was not developed within the limits of a single lifetime, but followed upon long antecedents of trained
certain that such a

Abu-'s-Sifain

and practised imagination. How early the of panels began we do not know but the painting story told by Vansleb proves at least that the Copts
skill
:

claimed a tradition of art ascending to of the apostles. He relates 1 that in St. Mark at Alexandria there was two a picture of St. Michael, said to have

the very time the church of

centuries ago

been painted by the hand of St. Luke the Evangelist. The legend is that the Venetians seized it, and put out to sea meaning to carry it away but five times they were
:

driven back to harbour by tempests, until at last Next some Beduins, they relinquished the picture.

hearing the story of

1

its
fait

value, broke into the church,

en Egypte,
p. 183.

Voyage

90

Ancient Coptic Churches.

[CH.

m.

thinking to steal the icon and sell it to the Venetians. But, once in the building, they found their feet holden by some miraculous power, as often as they tried to

go out with

their booty.

unholy enterprise. legend, extant remains of mural painting prove that

in the fourth

So they too failed in their Whatever be the worth of this

such

skill in

century at least Coptic artists possessed design and colour as might by a natural

process of development, if unchecked and unarrested, It is true no doubt that achieve very great results.

Coptic art generally has a certain large leaven of Byzantine elements, and true that Byzantine art in Europe preserved a crystalline fixity of style and merit for centuries together yet the Coptic paint:

ings that remain, instead of indicating a single type

immutably permanent, show a steady continuous and although this change is a order of change of disintegration and decay, it proves neverchange theless that the art contained organic vitality and vigour. So we may reason backwards, and from the splendour which we can witness slowly waning
;

through six centuries, we may infer a dawn far beyond our ken, and watch the light growing larger, in stages at least as slow as those by which we have seen it diminish. Of pictures with fixed dates there are two sets belonging to the fifteenth century, both at Sitt Mariam in Dair Abu-'s-Sifain. One of these, on the south wall of the choir, contains three pictures the Baptism of our Lord, Abu Nafr, and Anba Shanudah these are dated 1179 of the Coptic era or 1462 A.D. Close beside them on the haikal-screen of the south aisle-chapel is a very interesting set of five paintings
:

with a date corresponding to

1477 A.D.

In com-

CH. in.]

Furniture.

91

parison with the art of the thirteenth century, the faces in these pictures have lost somewhat in lifelike

expressiveness

the features have

and the
there
is

folds of the drapery

become more set, more conventional

the

same

not the same masterly softness of outline, delicate gradation of light and shadow.
technical
:

manipulation of colour is still admirable only it seems as if -the spiritual qualities had in a great measure gone out of the painting.

Yet the

Works

of the sixteenth and seventeenth centuries

;

are tolerably common but there in the former, in which periority

is

a marked suof

the stiffness

decay is far less conspicuous. Good examples may be seen in Abu Sargah, Al Mu'allakah, Al Amir Tadrus,

and other churches. From the sixteenth century onwards the decline in power and originality becomes more and more decided till the last stage is reached, after the lifeless daubs of the last century, in the dead
:

cessation of painting at the present time. To sum up Coptic art seems never to have been
:

tied

and bound by
in

rigid laws of tradition in the

manner as the
no analogy

art of the

Greek Church.

same There is

who

fifty

Cairo to the experience of Didron, years ago saw the monks of Mount Athos

reproducing by rule of thumb the designs and colours fifth century, and who found a school of painters painting by instinct, as the swallows
of the fourth or
'

build their nest or bees their honeycomb.' there to-day in Egypt, as in Russia, artists paint in Further,

Nor are who still

the
it

manner of the

is

century. not merely in style that the Coptic

thirteenth

painters indicate their independence and individuality. The variety of subjects is no less striking than the

variety of treatment of the

same

subject.

The

arch-

92

Ancient Coptic Churches.

[CH.

m.

angel Gabriel is painted sometimes with a sword, sometimes with a cross, sometimes with a trumpet
:

a single flowing robe, sometimes in full pontificals. The Annunciation and the Nativity are seldom rendered twice with the same details and while, generally speaking, the subjects correspond

sometimes

in

in

frequency and variety with those early Christian paintings in the West, yet there are some curious

While, for example, in exceptions and differences. the catacombs at Rome the commonest subject of
all
is

Christ as the

member a single
is

good shepherd instance of the same

panel.

do not

re-

figure depicted

on any Coptic wall or

the absence of

Not

less

remarkable

many of the most familiar symbols Birds eating grapes, and of western Christendom.
stags, occur in

one or two wood-carvings

there

is
:

one solitary instance of a dolphin carved in marble the ship and the fish are found neither in carving nor painting, although Clement of Alexandria is the
first

to bear witness to

the

use of IXOUC

as

Christian symbol.

On

the other hand the churches

abound
tively

in paintings

Coptic,

of scenes and persons distincmartyrs like the Five and their

Mother, saints like Mari Mina, patriarchs like Anba Shanudah, and hermits or ascetics like Antony, Abu

Barsum al 'Ariin. Some of these, and some, left a renown that travelled beyond the only borders of Egypt but all received more honour in their own country, where their heroic deeds and sufferings are still told in legend, and their forms
Nafr, or
;

are

blazoned upon the panels of the sanctuary. There is yet another remarkable difference bestill

Roma
vol.

Sotteranea, transl. by Northcote and Brownlow, Lond.

ii.

1879,

p. 45.

CH. in.]

Furniture.

93

tween Greek and Coptic painting, and it is a point which should not be passed in silence for it distinguishes Coptic art not only from Greek but also from all art of western Christendom. The Copts seem to be the only Christians who do not delight to paint the tortures of saints on earth or sinners
;

in hell.

Our

ancient English churches abound in

frescoes of skulls

and bones and hideous

devils.

It

was a common thing to depict the Last Judgment over the chancel-arch and nothing could be too
;

revolting to embellish the scene. Lutterworth, for instance, has this

The church
fresco
still

at
in

round the Lady chapel at Wingood cathedral malignant imps, enacting dreadful chester scenes of torture, may still be traced upon the faded surface of the walls and over the western door of Amiens cathedral the Resurrection and Judgment,
condition
;
;

sculptured in stone, display the same horrors as the illuminations of the Utrecht Psalter, the frescoes of

Andrea Orcagna

in the

Campo Santo

at Pisa,

and
in

the mosaics of the

Duomo

at Torcello.

So too

the monasteries of Mount Athos every church has its Last Judgment painted in the porch, with details of horror which Curzon has described with keen

humour
'

Elsewhere the same author remarks, These Greek monks have a singular love for the devil and for everything horrible and hideous 2 I never saw a well-looking Greek saint anywhere In the Coptic Church these horrors have no In no part of the world do they counterpart.
1 .

.'

belong to the early ages of the Church, but are the outcome of a diseased taste in the middle ages.
1

Monasteries of the Levant, pp. 301-302.

Id. p. 258.

94
cello

Ancient Coptic Churches.

[CH.

m.

Mr. Ruskin indeed thinks that the mosaics at Torbut may be as old as the seventh century if so, there is a wide gulf of time between them
' ;

and the
at

like delineations elsewhere.

The

frescoes

Mount Athos
centuries.

are in
if

some

cases quite

modern

but the subject,

some

not the work, carries back for Texier and Pullan 2 record other

examples of the Last Judgment, but none of great The more refined and tender feeling of antiquity.
the early Church, while delighting to paint our Lord

glory surrounded by triumphant saints, yet left the doom of the wicked to the silence of imaginain
tion.

This wise reserve, this refusal to pourtray in colours the torments of hell, or to countenance a religion of terror, has been and is now the continuous characteristic of Coptic art as opposed to all other Christian art whatsoever. If then Texier

and

Pullan

are

right

in

thinking

these

horror-

paintings exclusively Byzantine in character, and in deriving their origin from the soul-weighing and

other legends of the ancient Egyptian mythology it is at least very curious that for the first six
centuries of our era
Isis

the time

when

the worship of

and Osiris was still practised there should be no trace and no mention of such paintings, and that Egypt itself should be the one country distinguished from all others by the absence of such paintings at
all

epochs of Christian history.

Rather,

if

the time

and place nearest the supposed connexion prove to be the only time and place conspicuously wanting in all sign of it, common sense and common logic demand some other explanation. It would surely
1

Stones of Venice,

vol.

ii.

App.
p. 41.

Byzantine Architecture,

CH. in.]

Furniture.

95

be just as reasonable to dwell upon the extraordinary resemblance between the mediaeval paintings of hell throughout Europe and the place of torment and depicted in the Buddhist paintings of India to frame from this resemblance a theory of the conBut there nexion of Byzantine art with Buddhist. no need, I think, of any recondite searching. is Similar phases of belief and of artistic utterance may have quite independent origins and developments. One has only to remember how as time went on the primitive idea of Christian life and thought hardened down to an intolerant dogmatism in theology, while its spirituality was sapped by a vulgar craving for artistic realism and it is then easy to understand how, from the slender material furnished by Holy Writ, a depraved taste and a diseased imagination, working in an age of superstition, devised and painted in colours horrors worse than those of any heathen Tartarus. Passing now from subject to form, one may note that the Copts do not share the Byzantine or Greek
1
, ;

practice of overlaying their panel pictures with plates of silver, or setting them in metal frames. In most of the Greek churches to-day such pictures may be

seen or rather conjectured for the whole panel is covered except the faces of the figures, which peer through holes in the silver, while the drapery and
;

other details of the scene are rudely engraved in outline upon the surface. It is uncertain when
this

custom began, but it seems of some antiquity. Curzon mentions, among other pictures treated in this manner, two portraits of the empress Theodora,
1

See Lord Lindsay's Sketches of the History of Christian Art,

i.

vol.

p. xxxiii.

g6

Ancient Coptic Churches.

[CH.

m.

and two other paintings brought from ConstantiThese nople in the middle of the fifteenth century. are at the monastery of Vatopede, Mount Athos
!
.

course the silver casing is designed as a safeguard against the damage which would arise from the custom of kissing pictures. From time to

Of

time there seem to have been outbreaks of iconoclastic violence against the pictures in the churches of Egypt. Thus as late as 1851 the patriarch the tasteless builder of the present hideous Cyrillus,
cathedral in Cairo, considering that too

much

rever-

ence was shown to pictures, and being determined to put down the superstition, ordered paintings to be brought from all quarters, and made a grand No doubt many of the oldest bonfire of them. and best thus perished, though in many other cases
the order was fortunately disregarded.

The Copts have a

pictures
in

certain

number of

their

houses,
in

mostly of

small

religious merit.

They pray

before

them, and

them, as offerings

fulfilment

burn tapers before and of a vow

;

although the Church forbids prayer to saints, the practice is not uncommon among the women, who
are of course the men.

more ignorant and

saints

superstitious than

The
.

so worshipped

are

chiefly
St.

St. Michael, the

Virgin Mary, St. George, and

Mercurius 2
1

Monasteries of the Levant, p. 326. It may be useful to give in Arabic the three different eras by which the date of Coptic pictures is marked. They are
2

(1)

b^-*-H ^-+*i mences in 284

the Coptic era of the Martyrs, which

A. D.
*,

com-

(2)

j->^-

or

**"-

the era of the Messiah or of the

Nativity,

= A. D.
Mohammedan
era of the Flight.

(3)

sjs*, the

CHAPTER
The

IV.

Ecclesiastical Vestments of the Coptic

Clergy.

Previous Authorities.

Dalmatic. Amice. Armlets.

Girdle.

Stole.

Pall.

A RIO US
treat of

writers

who have ventured

ecclesiastical
difficulty

to

Coptic

vestments
of reaching

have admitted the

any conclusions at once lucid and final, and have for the most part, unconsciously as well as consciously, exemplified and intensified the The obscurity with which the subject is beclouded.
I propose to follow now is, first, briefly to review and compare together all the chief written evidence upon the matter, and by the light of my

method

own information
by

to decide, if possible, what really are the canonical vestments then to take these one
:

one, describe them, and

compare them with

cor-

responding vestments in other Churches eastern and western and, finally, to make mention of one or two forms of vestments unrecorded by previous writers, forms for which the evidence is rather pictorial than
:

written.

The
VOL.

first list
II.

to

be given here

is

quoted from the

98
Arab

Ancient Coptic Churches.

historian

[CH. iv.

Abu Dakn

1
,

as rendered in English

by Sir E. Sadleir in 1693. I strongly suspect that this English translation is second-hand work, being
taken direct from the
author, published at

Latin version of the same

in 1675. It is not surthat mistakes arise in such a process of prising translation and retranslation, even if the liturgical

Oxford

terms

in the original authority are technically

accurate

and

clearly distinguished, which is seldom if ever the further source of error, no less frequent case.

than vexatious,

who

the ignorance of lexicographers, seem to have not the smallest understanding of

is

liturgical

language
'

2
.

But to proceed

Abu Dakn
:

gives as the priestly vestments the following woollen ephod' about the head. This 1.

is

clearly the amice, though Abu Dakn remarks that it is worn not only by priests but by all who enter the

a statement not easily intelligible unless it church, refers also to the turban but another explanation
;

will
2.

be suggested presently.
Dalmatic.

the feet and

set with jewels in the

long linen garment reaching to form of a cross

breast, borders, and cuffs of the the church be poor, with silk embroidery sleeves, This is one of many testimonies instead of jewels.

upon the back,

or, if

to the great splendour of the ancient Coptic ritual. 3. Girdle.

4. Maniple carried by the priest only in the left hand and not allowed to deacons or inferior orders.

This statement
1

is

extremely doubtful.

History of the Jacobites, tr. by Sir E. Sadleir, London, 1693. It is a matter of great regret that even the best and most recent

Arabic lexicons, such as Lane's and Dr. Badger's, are so remarkably

deficient in this respect.

CH. iv.]

Ecclesiastical Vestments.

99

5.

Cope.

The

Latin

rendering
is

cucullo,'

and the vestment

is 'pallium cum stated to be used at

solemn times by priest, deacon, or subdeacon for the mass, when no bishop is celebrating. The hood over the amice. The cope was and is worn by goes the Coptic clergy, and may be rightly so called here. 6. Stole. About this vestment the Latin version remarks nulli ferunt nisi pontifices,' which becomes in the English translation none wear the stole exan absurdity which needs no refucept bishops!'
'
.

'

tation.

Let us now turn to the

list

given by Vansleb *,

who

lived in Cairo in the years 1672-1673, and was for the most part a careful observer. gives seven

He

as the
1.

number of

priestly vestments,

viz.

Aid, called in Arabic tuniah.

Amice. A long band of white linen which priests and deacons wear twisted round the head. Arabic 'teleisan ;' Coptic niXoviort. 3. Girdle of silk. 4 and 5. Sleeves or armlets.
2.

6.
7.

Stole.

C^(chappe) which must have a hood (chaperon)

for bishops but not for priests.

The vestment seems

clearly

Abu Dakn,

marked by the hood as that mentioned by but the two authorities are at hopeless
:

variance as regards usage for whereas Abu Dakn assigns the cope with hood to priests and deacons, to the exclusion of bishops, Vansleb makes the

hooded cope as opposed of bishops as opposed

'

to the hoodless distinctive

to priests.

Vansleb gives

al

burnus' as the Arabic equivalent.

1

Histoire de 1'figlise d'Alexandrie, p. 60.

ioo

Ancient Coptic Churches.

[CH. iv.

in his wonderfully learned work on the Oriental Liturgies cites two authorities for the Coptic vestments, Gabriel and Abu Saba. Gabriel,

Renaudot 1

on

the LXXXVIII patriarch of Alexandria, in his book ritual, published in 1411 A.D., enumerates the

vestments as follows 1. Aid or dalmatic of silk. 2. Epomis or amice of white

:

silk.

3.

Stole.

4.

Girdle.

5
7.

and

6. Sleeves.
silk.

Cope (pallium seu cappa) of white Similarly Abu Saba gives seven
:

1.

Aid

2.

or dalmatic (vestis longa sive tunica). Epomis or amice, like the ephod of Aaron.
Girdle.
5.

3.

4 and
6.

Sleeves.
7nrpax^Atoi>,

priest hangs from his neck. Chasuble or cope (?) Camisia sive alba,' 7. which for bishops has an orfrey of gold or precious embroidery round the neck, but not for priests. If we compare this statement with Vansleb's, it seems
'

Stole or

which

the

quite possible that the vestment, called of course camisia sive alba quite erroneously, is rather a cope than a chasuble and that the hood having disappeared is merely indicated by embroidery, in strict
'
' ;

analogy with a common western practice. Renaudot, after remarking that it is extremely difficult to give a clear account of these several vestments, owing to the fact that the terms are so
ill

understood even by lexicographers, proceeds to

1

Lilurgiarum Orientalium Collectio, second edition, Frankfort,

410., vol.
i.

1847,

pp. 161-163.

CH. iv.]

Ecclesiastical Vestments.

101

discuss them in order a process which it will be convenient to follow with a rough translation. 1 This is a long robe reaching to the ancles. bu
'
.

Sabd
It
is

calls it djabat, the

the

Greek x iT(^ vlov

patriarch Gabriel tunta. or rather a-riyapiov, and is

:

worn by all orders down to subdeacon it is tightfitting and of white colour? There can be no doubt that Renaudot's account is quite accurate, and the vestment is what we call
a dalmatic.
2.
'

This

is

called in

Arabic

equivalent being GTUJDJUUC, corruptly

Tilsan, the Coptic T ^.nojuuc, or in

some glossaries niXovion. Here it must be understood of a vestment or ornament worn on the shoulders, and so nearer a superhumeral than rational. But it seems capable of being aptly explained as the (paivtoXiov or chasuble of the Latins' This last remark of Renaudot's, though apparently agreeing with Du Cange, is unfortunate. Neale has adopted the blunder from Renaudot without acknowledgment, thus stamping it with his own authority. He states flatly that the chasuble is named tilsan by the Copts 2 Abu Dakn and Vansleb are both quite clear that the amice is a Coptic vestment, and the latter identifies the word under discussion by giving the Arabic and Coptic names, 'teleisan' and mXovioit. There can be, therefore, no shadow of reason for confounding amice with chasuble, or for allowing any
.

uncertainty as to the meaning of the 'tilsan': established beyond question by Renaudot's

1

it

is

own

This writer

is

constantly called

others, but the spelling in the text

Abu Sebah by Renaudot and seems correct it is taken from

:

an Arabic MS. which gives L*j>\. * Eastern Church, Gen. Introd. vol.

i.

p. 309.

IO2

Ancient Coptic Churches.

which
I

[CH. iv.

by the independent authoA point that does demand some notice is the confusion between amice and rational, a point which Renaudot passes over withauthorities, as well as
rities

have

cited.

out explanation. The truth is that from the earliest times there was the closest association between ephod and breastplate, or superhumeral and rational. Thus 1 St. Jerome in his letter on the sacerdotal vestments
the ephod or superhumeral is so coupled to the rational that it may not be loose nor unattached, but that both may be closely joined and be a mutual

remarks,

'

help, each to other:' and again he describes the rational as woven in gold and fine colours, the same
'

as the ephod.' In another place 3 St. Jerome notices that the corresponding word in the Septuagint is
7ro>/>uy.

Now

there

is

some evidence

that

the

breastplate or rational was used as a regular ChrisMarriott gives an entian vestment in the East.

graving of a leathern breastplate, found in a coffin in the church of the Passion at Moscow 4 which cannot, he says, be older than the tenth century, and is a
, '

wholly exceptional instance of a direct imitation of " the Jewish rational.'" He quotes however a state5 ment from King that Russian metropolitans wear
,

two jewelled ornaments upon the breast, which are imagined to be taken from the Urim and Thummim on Aaron's breastplate. But the strongest evidence

by another eastern Church, the Armenian, where to this day amice and rational are not only found, but found attached together, as St. Jerome
is

offered

Marriott's Vestiarium Christianum, p. 23.

3

2
4

Id. p. 17.
Ivii.

Id. p. 14.
p. 39.

Vest. Christ, pi.

and

p. 245.

Greek Church,

CH. iv.]

Ecclesiastical Vestments.

103
varkass

describes the ephod and breastplate. is defined as a small amice having a

The

stiff collar,

and
1
.

sometimes a breastplate of silver or gold attached It seems then very probable that at some rather early period in the Coptic Church both the amice and rational may have existed and if, like the corresponding Armenian vestments, they were actually fastened together, it is easy to understand how the two names enu3JULic and niXovion may have been used almost interchangeably, and finally, when the rational disappeared from use entirely, have given rise to an apparent confusion. Or this confusion may be explained in a different manner. In the western Church, at any rate, the amice was originally of square or oblong shape, and was worn with two of its corners
:

overlapping each other across the upper part of the breast and the strings after being carried round the
;

body were fastened in front. The amice thus worn actually formed a kind of breastplate or rational and, if the practice of the Egyptian Church was
;

analogous,

it is

and niXonon
'

quite natural that the terms enojJULic should sometimes have been used as

synonyms. The Girdle needs no explanation: it has the 3. authority of all antiquity, and a special meaning among the Christians of the East since the Moham-

medan

conquest,

having been prescribed by several of

the khalifs as

and Muslim.
;

a secular distinction between Christian I Hakim and Saldh ad-Din were

very rigorous in

the imposition of this mark of such it was regarded by the laity y ignominy for while ecclesiastics vied with each other in praise of so

Fortescue's

Armenian Church,

p. 133.

IO4

Ancient Coptic Churches.

[CH. iv.

From the fact that the honourable a vestment. Christians of Egypt were distinguished by this zone, " Christians of tJie Girdle? they were often called
a name which has given
pretations'
rise to

many

foolish inter-

There
remarks.

is little

need to

alter or qualify the foregoing

girdle was used not merely as a priestly vestment, but it had its place in the ceremonial both of baptism and of marriage. The title Christians of the Girdle seems to have been given
(
'

The

by the Venetians. The secular ordinance enjoining upon the Christians the wearing of a girdle, to distinguish them from the Muslims, was first issued not by Al Hakim, but a century and a half before
first

that time

by the khalif Mutawakkil. The two Sleeves are probably the same as 4 and 5. the knifiavLKia which the Greeks, as Goar remarks, wear loose with a silk string to tighten them on the arms. The f-rripaviKia correspond under anottier form to the maniples of the Latin rite. But the Coptic sleeves,
'

judging by native
shape,

though
1

descriptions, may be of a different on this point we can give no certain

information.
think, a mistake.

maniple and epimanikia is, I certain information,' which Renaudot desired concerning the form of the Coptic sleeves, will be found elsewhere in this volume. 6. 'The Stole is hung from the neck. Abu Sabas Greek has led him to offer an extraordi-' ignorance of
identification of

The

The

'

nary etymology : he says that Bitarchil means a thousand rocks' The glossaries give cKop^iort as an equivalent to this Arabic word, but that is a term

'

unknown

in ritual!
is

The etymology

absurd enough, but Renaudot,

CH. iv.]

Ecclesiastical Vestments.
it

105
still

by misquoting the Arabic, makes

ridiculous.
I

appear

more

am

inclined to think that

:

Abu Saba

knew

little

Greek

the

word he

starts with is not

bitarchil but patrashil, or petrashil, which he derives He adds that the doubtless from 7rer/>a and \i\ios.
stole is thus symbolical of the 'thousand rocks' which beset the course of the Church, and demand ceaseless

vigilance on the part of the priests who pilot her His real ignorance lies in this, that he failed to see
!

a mere corruption of the Greek It will be noticed that Renaudot term tirnpayj}\iov. of the form of the stole, of which more says nothing anon.
that patrashil
is

tinderstand

^Last comes Al Burnus, or Ka^ao-iov, as the Copts a term which often answers to the it, or alb of the Latins, but here denotes rather Camisia,
7.

a vestment corresponding to the ancient chasuble, coming on the top of the other vestments and encircling the whole body. The upper part has a border of gold or

A rabic]

rich embroidery (called 'f'KOKXi^L in Coptic, kaslet in like the Greek vestments carefully described by

The Burnus is usually of silk: but Abu 7 Goar. Birkat relates that many monks and priests of Cairo wear a plain chasuble of white wool without any
border, such as the Carthusians use at the altar.

The
the

monks of St. Macarius did not use the chasuble in service of the altar, but only at public prayers.
'

A II these vestments have

like the Greek.

symbolical meanings very Authorities are confused, owing to

the reckless interchange of Arabic terms

and

the

want

definite nomenclature, Coptic or Greek, corresponding to the Arabic : they will not repay study, as they are not clear about the ancient form of the vest-

of a

ments,

and the present form, perhaps a

little

changed,

106
must

Ancient Coptic Churches.

be settled by observation,
it is

[CH. iv.

and

not by written

evidence.

'But
very

clear that all the Coptic vestments

closely to the Greek.

answer The Burmis answers to tlte

or faXoviov as figured by Goar, and to the The first on the casula or planeta of the Latins. list answers to the western alb, and the a-Ti\dpiov : the
<f>aiv6\iov

Christian Arabs have kept tlie latter term which Echmimensis explains as kamis or camisia. The

whence

Sleeves or firifiaviKta are tightened by silken strings, it is obvious that they are made in the Greek

fashion.

The Tilsan or Epomis is the Amice, as remarked, and has a hood attached, according to before Echmimensis. The Stole is placed about the neck, and
descends crosswise over
illustration.

the shoulders, as in

Goars

Mention is made also by Echmimensis of a priest's cap (cidaris] ornamented with small crosses.
'These vestments were once, and are still, and costly as the several churches can provide.
a,s

rich

They are jealously guarded, and may not be removed from the church or tJte sacristy, as ordained in the most

and confirmed over and over again. are consecrated, like every appurtenance of the They sacred service, by the bishop's benediction. If used by
ancient canons

or persons of a different communion, they are and must be purified by set Thus in the life of prayers or else consumed by fire.
heretics

considered as profaned,

Chail, the fifty-sixth patriarch,

cobites got leave from the

we read
to

that the

Jaany

sultan

burn

the sacerdotal
is

vestments of six Melkite bishops.

There

scarcely

difference of actual form between a bishop's and a priesfs vestments for the celebration : they are distin-

guished, as
orfreys,

among the and crosses'

Greeks, by embroidered

circles,

CH. iv.]

Ecclesiastical Vestments.

107

question of the seventh vestment Renaudot thus decides in favour of the chasuble almost without
discussion
:

The

and he

is

doubtless right.

The cope

in

the Coptic ceremonial, as in the West,

was rather an

for great festivals and solemn processions, than a regular vestment to be worn in the service of the altar. Renaudot points out the confusion between alb and chasuble caused by the identifica-

ornament

Burnus with the Greek Kafida-iov or Kapfoiov, a confusion which is the less easy to understand as But Renaudot the alb is called in Arabic kamis. himself seems as inconsistent as the authorities he
tion of the

discusses.

After stating that the Greek fcrjyMp&M

were furnished with silken strings, but that he had no certain information about the Coptic sleeves, on the next page he coolly remarks that the Coptic sleeves have silken strings and therefore are like the Greek Again, in the passages quoted above he mentions several times over without question the amice (amiculum) as one of the seven vestments * yet in another place he sweepingly alleges that the amice (amictus) is unknown in the eastern Church. The statement, quoted from Echmimensis, that the amice had a hood attached, either points to a time when the original form had so far been altered that it consisted virtually of two distinct parts, or else is a mere misapprehension arising from the manner in which the amice was worn over the head, and which
! :

is

rightly described
'

by Vansleb. Between Renaudot and Denzinger, who published

Ritus Orientalium' in 1863, there is so long a lapse of time, that one might fairly expect the
his
1

Vol.

ii.

p. 55.

io8
interval to

Ancient Coptic Churches.

[CH. iv.

have added something to our knowledge But such is not the case. Denzinger merely reproduces the very words of Renaudot and the earlier authorities in a slavish manner, mildly
of the subject.

about the amice, wrongly doubting his interesting testimony about the Coptic priest's cap ', but adding otherwise not a
correcting

Renaudot's

mistake

word of
zinger's
tion

and leaving, if possible, the old confusion worse confounded than ever. Denoriginal criticism,

work
:

valuable

it

of course, in many ways extremely contains masses of citation and translais,

from those oriental and other writers, who must remain the principal sources of our knowledge for the ancient eastern ritual but on the subject of the Coptic vestments he has produced a very quagmire
:

of inconsistent evidence.
reconcile

He

neither attempts to

the conflicting statements of previous nor does he add on any single point the writers, testimony of one single fresh observer.

Having thus passed

ities

in

review the several author-

who have

written about the sacred vestments

of the Church of Egypt, and having balanced one authority against another, in order as far as possible to reconcile their contradictions, we may conclude

were at least seven be fitly rendered by may the English equivalents dalmatic, amice, girdle, two This list tallies almost sleeves, stole, and chasuble. with the number and name of the vestments exactly
this

much

for certain that there

canonical vestments which

usage at the present moment, although the modern practice has become somewhat lax, and the full tale
in
1
'

Cidaris
nihil

turque

aliud

de quo tamen varia nobis dubia occurrunt, videRitus esse nisi pilogion'(l) i.e. the amice.
:

Orientalium, ed. H. Denzinger. Wirceburgi, 1863

torn.

i.

p. 130.

CH. iv.]

Ecclesiastical Vestments.
is

109

of vestments

not worn for ordinary celebrations,

Such disbut only on great festival occasions. as exist between past and present custom crepancies will be noticed in due order.

THE DALMATIC.
(Coptic ni

noTHpion,

ni cyeirroo, -f jm^pim^ or

-fjUL^im^. \ Arabic 5oo>yO|.)

In most of the eastern Churches the vestments
of the celebrant were required to be of white colour

Thus Ibn al accordance with primitive custom 2 'Assal quotes a canon of Basil that vestments for the celebration must be of white and white only/ and the Imperial Canons similarly enjoin that the priestly vestments must reach down to the ankles
in
. '

'

and be white, not coloured.'

In both the passages the principal reference is doubtless to the dalmatic, which then as now was the most essential vestment
for the holy office,

though
'

in the

West

at

any

rate

the

alb,' connoting the prescribed colour, seems more ancient than dalmatic.' The generic name of course is tunic alb being merely tunica

name

'

and dalmatic tunica dalmatica: and it is this generic name which has survived in the term by which the vestment is now denoted among the Copts
alba
tunlah.
1

The name

dalmatic

is

here retained

name of the vestments is generally that given to Philotheus, Kummus of the cathedral in Cairo, and Where two or the most learned of the Copts in such matters. more distinct names are given, all but the last are derived from
Coptic

The

me by Abuna

MS.
2

authority.

TlOTHpIOIl

is

obviously from the Greek

Tr

See Marriott, Vestiarium Christianum, Introd. chap.

iv.

no

Ancient Coptic Churches.

;

[CH. iv.

as being perhaps the nearer of the two but it is important to remember that the Coptic form of the

vestment does not accurately correspond to the

Latin form, but rather to the earlier colobion. dalmatic was a tunic with long full sleeves
]
:

The
;

the

and the colobion had short close-fitting sleeves colobion is said to have been abolished in favour of
the dalmatic by Sylvester, bishop of Rome, in the It is therefore interesting to time of Constantine 2
.

Fig. 20.

Embroidered Dalmatit.

find that

Egypt, which never

retains to this

fell

Roman pontiff,

under the sway of a day in the ministration

of the altar the form of tunic disused by the Latins It will be seen that the fifteen centuries ago. dalmatic figured in the illustration has rather a full body but short close sleeves. It opens by a slit along the left shoulder which is fastened by a loop and button. The seams have no ritual meaning, but
So Marriott, p. Iv: yet the same author, p. the colobion ' a tunic without sleeves.'
1

in.

n. 220, calls

Vest. Christ, p.

Ivii.

CH. iv.]

Ecclesiastical Vestments.

\ \

probably denote that the vestment has been pieced, soiled or decayed, from some other dalmatic in like condition but less valuable. The embroidery upon this vestment corresponds very closely in arrangement with the description given by Abu Dakn. On the breast is a figure

where

of the Virgin

Mary holding
below
this is

the infant Saviour on

her

left

arm

a rude figure of Mari

Girgis slaying the dragon, and a dedicatory inscripOn each sleeve is the figure of an tion in Arabic.

angel with

outspread wings

a border

enclosing

some

beautiful crosses runs round the edge of the sleeves, and a fine cross is also worked upon the

back of the vestment. Various soft colours are blended together in this needlework, which is

wrought

in fine stitches

with

silk,

harmonising well

with the white or rather cream-yellow ground on which it is embroidered. The ground is of linen,

and the yellow tinge

is

merely an accident of age.

The white
the

short-sleeved dalmatic embroidered in

manner set forth above is the principal vestment worn at the celebration of the korban by the Coptic clergy of to-day and the distinction between the dalmatic as worn by the priest and the deacon
;

respectively

is

a distinction

not of form but of

ornamentation. The priestly dalmatic has the figure of the Virgin on the breast and of an angel on each
sleeve,

work

embroidered in gold or silver or fine needlewhile instead of Virgin and angels the deacon's dalmatic has merely small coloured crosses.
:

At

the time

when

the

ordinary

dalmatic was

decked with borders and crosses of costly jewels, as recorded by Abu Dakn, the ground was often and silk is of rich white silk as well as linen
:

Ancient Coptic Churches.

commonly mentioned
in

[CH. iv,

the material most

writings.

ancient

I have been unable to find any evidence, or written, for the use in olden times by pictorial the Copts of the dalmatic with stripes, or clavi, such

as are figured in the early mosaics of the West instance at the church of S. Vitale at Ravenna
in

for

frescoes of the Greek Church. descended one from each shoulder before stripes and behind they were originally black, but in later times, in the seventh century, were often purple and it was perhaps about the same period that the sleeves began to be adorned with small stripes, which were soon conventionalised into such a border as survives now in the Coptic form of the vestment White then seems to have been the universal early
:

and These

colour

for

the dalmatic in the

early ages of the

l

Church both eastern and western. White is the only colour mentioned in the early Irish canons arid in this the British and Gallican practice probably agreed with the Celtic. Yet towards the end of
,

the seventh century we find that St. Cuthbert was buried in a purple dalmatic, although this may have been in special attribution of kingly honour to that
saint,

and does not necessarily imply the recognised use of purple as an ecclesiastical colour and in the
:

eighth century in Ireland albs are represented, as on the shrine of St. Maedoc 2 with embroidered borders
,

or apparels. But in mediaeval times the use of various colours in the vestments of the Latin Church
.

became systematic

special colours being set apart

for special seasons or festivals. In England it was after the Norman conquest that embroidered only
1

Warren's

Lit.

and

Rit.

of the Celtic Church,

p. 124.

Id. p. 114.

CH. iv.]

Ecclesiastical Vestments.
l
.

113

and coloured dalmatics came into use For the I think, there is no clear authority in latter, Coptic That the Copts adorned their liturgical history. dalmatics with the most gorgeous jewels and but I have embroidery, has been already shown not seen in actual usage any such vestment made
:

of red, purple, or other coloured material. Coloured dalmatics, however, abound in the paintings which

adorn the churches. Thus St. Michael in a picture at Abu Sargah is robed in a crimson dalmatic tricked with gold the figures round the apse at Abu-'s-Sifain wear alb and dalmatic both coloured and the same is true of the apostles on the iconostasis, and the figures on the screen of the south chapel, at Al 'Adra
:
:

Damshiriah.
In

Red and green

are the favourite colours.

some of the embroidered dalmatics the work is spread all over the ground in so lavish a manner as
almost to give the idea of a coloured vestment. An example of a dalmatic, cream-coloured and covered with small embroidered flowers, may be seen at the church of St. Stephen in Cairo another is figured in the woodcut which represents St. Stephen, and is taken from a painting at Abu Sargah done in the
:

fifteenth or sixteenth century.

Here the vestment

has a white ground, but is almost entirely covered with beautifully embroidered roses, each with a tiny branch and foliage attached. It should be noticed, moreover, that the dalmatic opens by a slit in the

on the chest, and that the neck and the opening are adorned with a rich orfrey, while another border of jewelled work runs round the lower hem the cuffs also have their special embroidery. The sleeves
front
:

of this dalmatic are, as usual, close-fitting

1

but

it

is

Rock,

vol.
I

ii.

p.

100.

VOL.

II.

ii4

Ancient Coptic Churches.

[CH. iv.

worth remarking that instead of being cut short they It is very possible that the cover the entire arm. for deacons to wear the long-sleeved custom was
dalmatic, while priests wore shorter sleeves by reason of the fact that the epimanikia covered their fore-arm.

This distinction however does not seem to have been observed in the ancient pillar-painting at Al Mu'allakah, which is not later than the eighth century.

There the archbishop or

wears a
small
fine
circles,
;

patriarch

who
all

is

figured

dalmatic embroidered

over with

to the wrist

but the sleeves of the dalmatic reach unless indeed, as is possible from the

drawing, the sleeves do not belong to the dalmatic, but are detached epimanikia, only made of the same
material as that vestment, and adorned with the like

embroidery. One other example of the Coptic dalmatic deserves At the church of Abu-'s-Sifain, on special mention. the north side of the nave near the ambon, are two
paintings representing Constantine and Helena reEach of these figures is vested alike, spectively.

and they have both the alb and the dalmatic. Here the alb is long and rather loose, while the dalmatic
is

distance below the waist

for

not merely extremely short but

reaching only a
is

little

further remarkable
in the

having two broad indentations

lower hem,

making thus a sort of zigzag instead of an even line. These indentations may perhaps remind one of the
western dalmatics. There can be no doubt of the ecclesiastical character of the vestments whether their pourtrayal is accurate, is another question, to which unfortunately no answer can be given. This much only is certain, that the
side-slits usually figured in
:

authorities

make no mention

of the two vestments as

CH. iv.]

Ecclesiastical Vestments.

115
:

distinguishable and capable of being

worn together

nor does present practice

distinction.

in

any way

confirm such a

of the Copts corresponds, as Renaudot rightly remarks, to the sticharion (vnydpiov or o-rotXaptoj/) of the Greek Church, and indeed the very word

The tuniah

seems
in the

to

be found
is

in

the

full

form cTorx>Lplon and

in Coptic rubrics *. described by the Greek patriarch Germanus, perhaps the first of that name, early. in The sticharion the eighth century, as follows 2

mutilated

cmf^x^pi

The vestment

'

being white signifieth the splendour of Godhead,

and the bright purity of

life

which becometh Chris-

The stripes of the sticharion upon the tian priests. wristband of the sleeve are significant of the bands wherewith Christ was bound the stripes across
. . .

the robe itself signify the blood which flowed from Christ's side upon the cross.' The stripes here referred to are probably the two shoulder-stripes

common
!

also

to

the

Roman

dalmatic.

Marriott

good example stripes in an eastern vestment from the very ancient fresco at the rock-cut church of Urgub, as mentioned by Texier and Pullan another good instance is the fresco at Nekresi in Georgia, figured by Rohault de Fleury and examples abound in the East and West alike. There is, however, a slightly different form of sticharion worn by bishops, in which there are not two but several vertical stripes 4 For this form, as for the ordinary striped sticharion, no strict counterpart exists in Coptic usage, although the Greeks have a
quotes
a of these
:

Denzinger, Rit. Or. torn. ii. pp. 40, 49. 8 Id. xxxvii. note. Marriott, Vest. Christ, p. 85. * See the figure of St. Germanus in Marriott, pi. Iviii.
I

u6

Ancient Coptic Churches.

[CH. iv.

kind of sticharion without stripes, long-sleeved, and sometimes covered with rich embroidery, which answers to the Coptic dalmatic as worn by deacons. Among the treasures of the orthodox Alexandrian church of St. Nicholas at Cairo is a
splendid ancient sticharion of pale blue silk, almost smothered with embroidered flowers and medallions
blent in a bold and beautiful design. The flowers and the medallions, which enclose figures of saints,

are

all

marked out with

tiny

pearls

strung close

together, which follow the lines of the pattern. The dalmatic worn by the patriarch at great festivals to-day
is

woven of gold

tissue.

It

agrees with

older vestment just described ia being quite open at the sides almost up to the arm, and in having little bells attached.

the

much

Like the Copts and the Greeks, the Syrians also used the white tunic whether alb or dalmatic as a priestly vestment. Their term for it is kuttna, derived, as Renaudot remarks *, from the Greek But Renaudot is perhaps wrong in stating \iTtoviov. that the Arabic tuntah is a mere corruption of this, instead of connecting it with the independent Arabic
tun,

^o,

or the Latin tunica.

The

Syrians retained

the orthodox colour, white, though Renaudot speaks also of dalmatics of other colours represented in

some rude miniatures of a Florentine MS. Lastly, we find the same vestment, an alb of white silk, in use at the present day among the Armenian 2 Thus all parts Christians, who call it the shapich
.

of the Christian world unite in supporting the ancient tradition that the ministers of the altar should be
1

Lit.

Or. vol.

ii.

p.

4.

Fortescue's

Armenian Church,

p. 133.

CH. iv.]

Ecclesiastical Vestments.
in a

117

robed

white

tunic.

But beyond the embroideries

already noticed, there seems no analogue in the eastern Churches for the square apparels which formed a regular part of the adornment of the alb
in

our western

ritual.

THE
(Coptic

AMICE.

m
2

n.Xin,
:

ui

&<LXXm,

ni

Xovion
1

1
,

ni

ecf>oTT

Arabic cxs^l

*UM, t/LuLvy

3 .)

We

have found

Abu Dakn

speaking of the amice

'

as a woollen, or more probably linen, ephod worn about the head by priests and all who enter the

cannot help thinking that church here a mistranslation for the Arabic haikal,' which, is literally signifying temple,' may have been rendered
church.'
'

'

'

'

'

church

'

by a translator ignorant of
'

its

technical

limitation to the

the

altar.

holy of holies,' or sanctuary about If the amice were worn merely as

part of an ordinary laic's church-going dress,

Abu
of

Dakn would

hardly have enumerated

it

in

list

distinctively sacerdotal vestments. Vansleb more explicitly describes the amice as a long band of white
linen,

worn twisted round the head by

I

priests

and

deacons.

emphasise the latter point, because it seems to bear out the idea of a mistranslation of
1

Notice that

XoVIOft

or Xdytnr

is

the

word used by

St.

Jerome

and subsequent writers

Levitical priesthood.
2
3

to denote the 'rational' or breastplate of the

(Marriott, Vest. Christ, p. 17.)

is

The name ec^OTfT

given in Peyron's Lexicon.

' ' '

This orthography, which, of course, is correct, gives the right English spelling tailasan, and not tilsan or teleisan,' as Renaudot and Vansleb have it.

Il8

Ancient Coptic Churches.

as suggested above.

[CH. iv.

Abu Dakn,
:

Deacons, of course,

do enter the haikal at certain parts of the celebration so that if we take Abu Dakn's statement to
be that the amice
is
it

worn by
will

'

priests

and

all

who

then tally almost exactly enter the haikal,' with Vansleb. Lastly, the patriarch Gabriel mentions white silk as the right material for the amice, and Abu Saba simply records the vestment without

adding

to. our

knowledge about

it.

By putting together these small pieces of information, we shall arrive at the fact that the amice is
a long band or scarf of white
the or linen, worn twisted round head by priests and deacons. This definition answers almost word for word with
silk
:

the amice as worn by the Coptic clergy to-day

authorities,

the

however, seem mistaken in allowing the use of the amice to deacons, the truth being that it is distinctly a sacerdotal vestment. In Arabic the

amice is called either shamlah and balltn indifferently but although the terms are in common speech quite synonymous, yet str ctly speaking the two vestments are distinct distinct in colour and mode of usage, though similar in point of shape. For the shamlah is a long band of white linen embroidered with two large crosses, and worn by priest and arch-priest or
:

kummus

made of grey or other embroidered with texts and many crosses, and is worn by patriarch and bishops. Again, the shamlah is twisted like a turban round the head, and while one end hangs down the back of the priest, the other is passed once round his face under the chin, and then is fastened on the top of his head but the ballin is put on in quite a different manner as follows. First, it is doubled and then
:

while the balltn

is

coloured

silk,

CH. iv.]

Ecclesiastical Vestments.

119

that the ends

hung over the bishop's head from the middle, so hang evenly in front each end is then across the breast under the opposite arm, and passed
;

thence across the back over the opposite shoulder and straight down under the girdle. It thus forms
a hood
for

the

head as the shamlah does

but

Fig. 21.

Shamlah, back and front view.

whereas the ballin is arranged crosswise both upon the breast and back, the whole length of the shamlah is used up in the hood or head-dress, leaving only one end free which hangs down the middle of the back. Upon this straight piece there shows an embroidered figure of a cross, and a similar one is visible over the crown of the head upon the hood. The shamlah is usually of white linen or white

20

Ancient Coptic
and the crosses upon
it

CJntrches.

[CH. iv.

silk,

are often embroidered

gold. length is about 8 ft. and breadth i ft. but a specimen in the writer's possession measures no less than i6ft. 8 in. in length and
in

As
:

a rule

its

4 in. in width the embroidered crosses, which are 3 ft. 4 in. and 2 ft. 6 in. respectively distant from the nearest end, are worked in red and yellow silk, and have the Coptic sacred letters in the angles. There is no fringe to the vestment, but each end is marked off by a single red line of needlework. The tailasdii, where distinct from the shamlah, is
i

ft.

merely a conventionalised form of the same ornament, and consists of a broad strip of linen or silk, which hangs down the back and ends upwards in a hood, instead of being twisted round the neck and over the head, as the shamlah. It is only upon occasions, such as Good Friday, that the special patriarch wears the ballin, never during the celebraMetropolitans and bishops howduring the mass, whenever they do not wear the crown or mitre outside their own dioceses
tion of the mass.

ever wear
too,

it

and

at such times within their dioceses as the

patriarch happens to be present, they wear the ballin the use of the mitre being on such, occasions
:

prohibited.

cope

is

scarcely needs remarking that the seldom worn with the ballin.
It

ordinary use now is not adorned with any magnificent orfrey, or apparel embroidered with jewels and gold, such as was common in the
in

The amice

richer churches of the

particular there is ritual rivalled or

as in every reason to believe that the Coptic

in this

West.

Yet

even outrivalled the splendour

alike,

of our western services.

however, and

in

modern

In ancient Coptic pictures one searches vainly

CH. iv.]

Ecclesiastical Vestments.

121

for a single clear pourtrayal of the amice. example as that in the painting of Anba

Such an Shanudah
is

at the church of that

;

name

in old

Cairo

perhaps

not to the purpose for the head-dress there is rather a hood. Yet the vestment may be meant for the
tailasan
;

and the amice

is

found represented as a

hood, though rarely, even in English monuments, as on the effigy of a priest in the church of Towyn in
1 Merionethshire, and on an effigy in Beverley Minster The more frequent form of the amice on western
.

tombs and brasses is a rich collar standing about the neck and for this there is a possible parallel in For what may be an amice in the Coptic usage.
:

form of a richly embroidered collar is represented on the neck of the patriarch in the very interesting seal of the patriarchate of Alexandria, which will be And even if evidence given in a woodcut below. were wanting, we might be sure that at a time when as a matter of course the dalmatic was adorned with a wealth of precious stones, the amice did not fall short of it in richness, whether its adornment was in the form of orfreys or of jewelled crosses. To what antiquity the use of the amice in the Coptic Church ascends, is a question which I fear In the West the first mention cannot be answered. of it seems to be made early in the ninth century by Rabanus Maurus. Originally it was a square or
oblong piece of linen fastened across the shoulders and breast, and, like the Coptic vestment, it had 2 It is usually a large cross embroidered upon it
.

Bloxam's Ecclesiastical Vestments, p. 47 (eleventh edition). See Chambers' Divine Worship in England, p. 34, and the
of an amice once belonging to
St.

illustration there given

Thomas

of Canterbury.

22
till

Ancient Coptic Churches.

[CH. iv.

the twelfth century that we hear of the amice being worn over the head, and it was then regarded as an emblem of the helmet of salvation, according

not

Durandus. When so worn veiling the head, the amice was nevertheless lowered on to the chasuble
to

at the

moment

of consecration.

sort of amice,

though sometimes called a fanon, was worn over the head by the pope when celebrating mass, and the same ornament was used instead of the mitre on

Holy Thursday, when the pope performed ceremony of feet-washing.

the

The among

though not the amice, is mentioned the ancient ornaments of the Celtic bishops 1 but it is quite possible that the amice too may have existed at an earlier date than is generally assigned to it, though from its natural association with the rational no separate early mention of it is clearly recorded. Yet no such vestment as the amice seems
rational,
:

known
silver,

of the Greek Church, although there the rational survives in a breastplate of gold or
in the practice
.

worn over the chasuble by patriarchs and 2 On the metropolitans, and called the Trtpio-TriQiov other hand, the amice or varkass is still worn by the Armenian clergy, amongst whom it is small with a stiff collar, as described above, and sometimes has
a breastplate of precious metal. The a rational is also a familiar vestment amice without

attached to
in the

it

where

Syrian Jacobite and in the Maronite Churches, it is one of the ornaments with which a bishop is attired at ordination, as may be seen in the
rubrics
3
.

Warren's
3

Lit.

and

Kit. of Celtic
Kit.

Ch.

p. 113.
ii.

Id. p. 114.

Denzinger,

Or. torn.

pp. 93, 157.

CH. iv.]

Ecclesiastical Vestments.

123

Seeing then that not merely the Coptic but also the Maronite, Syrian, and Armenian Churches still recognise the amice as a priestly vestment, and that
it

has

in all

even

if it

cases at least a respectable antiquity, does not ascend to the first few centuries

of our era,
logists

we may

feel

from Renaudot

some surprise that ecclesioto Marriott should deny its

:

Renaudot has been refuted above out of his own lips already Marriott rightly says there is no corresponding vestment in- the Greek Church,' but quotes with
existence as an eastern vestment.
*

approval the far more sweeping statement of M. Les Orientaux plus stricts observaVictor Gay 1 teurs des traditions du costume primitive ne 1'ont
'

jamais adopteV

Neale, while admitting the existence of the Armenian amice, remarks that it is
'

Even

unknown

any other part of the eastern Church, and seems to be adopted from the Latin amice 2 ;'
in

thus sealing afresh the error. It is precisely because the orientals are so conservative in their practice, and because the Copts are perhaps more conservative than all other orientals,
that the Coptic use of the amice constitutes a. strong argument for the high antiquity of that vestment. In default of direct evidence, the date of its adoption in

the church
jecture
:

but

nated there,

Egypt can only be matter of conit far more likely that it origiwhere the heat of the climate would soon
of
I

think

make
neck.

felt of such a protection for the not less but more natural that the Again, close association of the amice with the Levitical ephod or breastplate should have arisen in the

the necessity
it is

1 2

Vest. Christ, p. 2

2 n.

Eastern Church, Gen.

Introcl. vol.

i.

p.

306.

124

Ancient Coptic Churches.

[CH. iv.

East, an association stamped on the very the Coptic vestment.

name of

On the whole, then, not only is the statement quite untenable that the amice is unknown in the eastern Churches, but a balance of probabilities seems to show rather that it first arose in the East and passed
over to the West, than that it came as a fresh gift from the ritual of Rome to the ritual of Alexandria.

THE

GIRDLE.
:

(Coptic ni ^cnrit.pion, ni ofit^pion

Arabic

Though
in

distinction of dress

the penal use of the girdle as a secular between Christian and Muslim

Egypt has long since passed away, yet to this day Christian and Muslim alike wear it for the sake of convenience, and afford a living illustration of the manner in which it was worn in the most ancient times, before it was adopted as a
sacred vestment of the

Church. For, as in the ministration of the Church the girdle is worn over the alb or dalmatic, so in daily life at Cairo now it is
to confine a robe which only differs from the dalmatic
in

worn by prosperous merchants or venerable sheikhs

being open down the
fact,

front.
is

The analogy between

the two sets of vestments

so striking to view, and

little

so well founded in

that one cannot understand

how
1

it

should have received so

'

recognition from

alike derived

This word, zinnar,' and the two Coptic terms are obviously from the Greek

CH. iv.]

Ecclesiastical Vestments.

125

Much labour and ingenuity have ecclesiologists. been spent in deriving the various forms of ecclesivestments from styles of classical costume recorded in literary or sculptured monuments while oriental costume has been quite neglected, although
astical
:

Jews, were mostly orientals, and eastern dress is much the same to-day as it was two thousand years ago. well-dressed
the
early
Christians,
like

the

Arab from

the bazaars of Cairo

is

a better

illustraall

tion of the origin of Christian

vestments than

the

sculptures of Athens and Rome. As the burnus or chasuble of the Copts is the burnus or overall cloak of the Egyptian Arab and
;

as the dalmatic or camisia

the long robe worn underneath by the Arabs and called kamis so the sacred girdle is the native mantakah or hazam, i. e.
is
;

and the amice has its analogue in the well-known kaffiah. Like most of the priestly vestments, however, the girdle is only worn to-day on great ceremonial occasions, and not as part of the
belt or sash
;

The dalordinary ministering dress for the altar. matic is always worn for the celebration of the
korban, and generally amice and stole are worn also but the rest of the canonical vestments, though retained by the Church and used for high festivals,
:

are not

now considered essential for the holy office. ancient and very beautiful example of a girdle of crimson velvet with clasps of niello silver exists, and

An

has already been described in the account of the church of Abu Kir wa Yuhanna at Old Cairo it
:

probably dates from the sixteenth century. That worn by the present patriarch is of yellow silk, and is fastened by large pear-shaped clasps of filigree silverwork set with precious stones.

26

Ancient Coptic Churches.

[CH. iv.

use of the girdle as a sacred vestment is not distinguishable from the use of the other vestments
in point of antiquity. There is no reason whatever for considering it a later addition, or anything but

The

the natural companion of the dalmatic. It is clearly in the pillar-painting at Al Mu'allakah already figured

mentioned

which, whether

it

belong to the eighth

century or to an earlier epoch, certainly represents an ecclesiastical costume of a fixed and developed In this painting the not of a rudimentary character.
girdle
is

not a

mere loose

sash,

but a belt with

embroidered edges and with a clasp, thus closely It resembling the girdle at Abu Kir wa Yuhanna. seems then reasonable to infer that at the time when this fresco was painted, the girdle was already a thoroughly familiar and thoroughly conventionalised vestment, and consequently that the use of the girdle in the Coptic Church is more ancient than in the Churches of western Christendom. This idea is further borne out by the fact that the first clear mention of the girdle as a sacerdotal ornament is made in the eighth century by St. Germanus of Constantinople, an eastern and not
a western

century later it is found in the western catalogue of vestments given by Rabanus Maurus and from that time forward The girdle was often allusions to it are frequent.
:

writer.

Nearly a

made of the most costly and studded with precious jewels. gold embroidery, In the Latin Church to-day it is still used by bishops, but is sometimes a mere cord with dangling tassels.
of great magnificence, being

Goar mentions it as among the vestments of the Greek patriarch, but not as belonging to other orders. In the Armenian Church it is a part of

CH.IV.]

Ecclesiastical Vestments.

127

the regular ministering dress of priests, and is worn over the stole. The Armenian name for it is kodi. The Syrian priesthood also wear a girdle, resembling the Coptic in form, and fastened by clasps and in the Maronite Church the priest at ordination is girt
:

with a girdle, which thenceforth becomes one of his Among the regular vestments for the celebration.

Nestorians also the girdle still lingers, and is called 1 by the same name as among the Syrians, sunndra obviously a reminiscence of the Greek favdptov.
,

We

may

say,

therefore, that the

in

girdle

is

universally-

the eastern Churches as part of the recognised costume. liturgical

THE
(Coptic ni uop^pion,

STOLE.

c.xop^ion

Arabic

All the authorities which are cited above for the

Coptic vestments go wrong together in failing to distinguish the ordinary stole from the patriarchal
pallium or pall, and in failing even to notice the existence of the latter. Yet neither its existence, nor its difference from the stole, nor its antiquity,

can be called

in

question for a moment, as will be

shown

in the sequel. Here I the point in order to reserve

have merely raised it, because it is one that should be remembered from the outset, although
are chiefly concerned at present with the sacred dress of the priesthood.
1

we

G. P. Badger,

The

Nestorians and their Rituals,

vol.

i.

p.

225.

128

Ancient Coptic Churches.

[CH. iv.

omit the

But, leaving aside the pall, the authorities entirely fact that the priestly stole has two forms
;

quite unlike each other and, worse still, granting that the Copts do wear a stole, by a strange con-

spiracy of silence they leave the reader to shape it out of his imagination. Abu Dakn is made by his translators to remark that it is worn only by ponti'

i.e. 'bishops.' Doubtless be rendered 'celebrants;' but it

fices,'

is

'pontifices' should hard to see how

redeem the Vansleb and original statement from mere error. Gabriel say nothing at all while Abu Saba notes that the stole or kinrpa.yj\\iov is worn from the neck by the priest,' an observation which is true as far
any
credit given for mistranslation can
;
'

goes, but not a brilliantly clear account of the whole matter. Renaudot makes no effort to illu-

as

it

a good sample of the amount of information to be derived from previous writers on Coptic subjects, and of the ignorance
is

mine the darkness.

This

which prevails even now amongst more recent

siologists.
I

eccle-

have said that there are two forms of the stole. Both these forms, as well as the patriarchal pall, are called by the generic name patrashil,' an Arabic for the Greek kTtiTpa.yj]\iov and both corruption
' \

seem

called in Coptic

by the same name

ujpA.piort.

While, however, the pall has also its own distinctive term, the two kinds of stole do not seem to be

and this fact has doubtless distinguished in name rise to a confusion and perplexity which partly given Of the accounts for the silence of the authorities.
;

two forms, one corresponds to the Greek tiriTpa.yj}the other Ato*/, or irtpiTpayjiXiov as it was also called nearer to the Greek <0pdpioi> and to the approaches
;

CH. iv.]

Ecclesiastical Vestments.

129
clearness,
epitra-

stole of western usage.

in the following

For the sake of

I

pages

shall use the

'patrashil,'

name

chelion, or the kindred

'
'

to

denote the

former shape exclusively, and reserve the familiar

stole
for the latter.

The epitrachelion proper consists of a single i. band or scarf about 9 in. broad and 6 ft. in length the upper end is divided by an opening through which the head passes, so^that the vestment hangs
;

down

the middle of the dalmatic in front.

is

From

embroiepitrachelion dered either with gorgeous crosses, or with the figures of the twelve apostles in six pairs, one pair above another; and the dedicatory inscription is Some idea of often woven above this adornment.
the splendour of this vestment in bygone times may be formed from the illustration, which represents a
patrashil of crimson velvet woven with silver embroidery, which belongs to the church of Abu Kir

the neck downwards the

wa Yuhanna.

Even now

the patrashil

is

often of

great magnificence; sometimes it is nearly i8in. wide. Blue silk; ornamented with richly coloured
crosses, scrolls

or figures,

is

common

material.

But

it is

worth remarking that the patrashil without

is

figures

called

by a separate name

sudr.

glance will show the origin of the, present form of the vestment. It is quite clear that originally the epitrachelion passed, like the western sacerdotal stole, once round the back of the neck and hung
in front over both shoulders. The two pendants were subsequently brought together, and fastened close from the collar downwards by loops and buttons and finally, as this usage was established, the epitrachelion was made of a single broad piece
;

VOL.

II.

Fig. 22.

Patrashil of Crimson Velvet embroidered with Silver.

CH. iv.]

Ecclesiastical Vestments.

131

with an opening for the head. And the consciousness of this origin is still sometimes betrayed by
the arrangement of the embroidery for the lines down the centre of the vestment in the woodcut
:

preserve the idea of two bands joined together, though in reality there is no seam in the material.

On the other hand the epitrachelion as worn by Constantine in the painting at Abu-'s-Sifain shows under the short chasuble no indication of a
vertical

division

it

is

rather

embroidered it has also a fringe which is After the not often found on the epitrachelion.
three
crosses
horizontal
lines
;

narrow, and has and divided off by

foregoing explanation of the origin of the patrashil, it scarcely needs remarking that the vestment in

form belongs solely to priests and bishops, who of course wore the unconnected stole over both
this

shoulders, in contradistinction to deacons, who wore it Precisely the same only over the left shoulder. vestment with the same name, the same shape and

and the same limits of usage, is found in An example is given by Marthe Greek Church.
origin,

but that author does not nor state give any whether the epitrachelion figured is made of a single straight piece, or is joined by a seam or by In another plate 2 St. fastenings down the middle.
riott in
;

an

illustration 1

clear

account of the matter,

St. Methodius are represented as the single united epitrachelion Marwearing yet riott remarks that the ends of the peritrachelion are seen pendant,' implying that there are two ends
:
'

Sampson and

capable of separation
1

and

in the

same
2

plate the
Id. pi.
Ivii,

Vest. Christ, pi.

Ivi.

132

Ancient Coptic ChnrcJies.

[CH. iv.

vestment, as worn by St. Germanus, is parted and stands asunder the whole way down without any
It might seem probable, therefore, sign of union. that the Greeks only attach the two edges of the

stole together loosely to

form the epitrachelion, and

that they have not

gone a step further with the

in the

Copts and abolished the central joining.

Dictionary of Christian Antiquities speaks confidently of the Greek form as having a hole for the head to pass through and a seam down the middle ;' so that it would
1 '
'

Yet the learned writer

'

only differ from the Coptic shape in actually retaining the seam, instead of merely indicating it by an

embroidered ornament.

Moreover, Neale's account

.

The orthoof the epitrachelion is exactly similar 2 dox Alexandrian church of St. Nicholas at Cairo
possesses several ancient and extremely beautiful specimens of the epitrachelion richly worked with I saw one with a blue grbund, gold embroidery.

two with yellow, one crimson, and one crimson and All are of silk all have the figures of green. apostles or saints inwrought, except one, which is covered with a design of crosses and most, though not all, have a fringe at the bottom. From these
;

examples it is obvious that the closure in front is a matter of indifference with the Melkites for in some cases the closure is so complete that the vestment has merely a seam down the middle even
;

this

seam has quite vanished

in

some modern

speci-

mens, which are made of a single piece of stuff

Diet. Christ. Ant.

s. v.

Stole.
vol.
i.

Eastern Church

Gen. Introd.

p.

308

see also the

illustration there given.

CH. iv.]

Ecclesiastical Vestments.
;

133
while in

covered with a large branching design

other cases the central division
I

is left

entirely open.

may add that some of these epitrachelia are adorned with tiny bells. The close correspondence in the shape and usage of the Greek and Coptic form of the vestment warrants,
I

think, the inference that the

epitrachelion

had been adopted and

settled as part of the sacer-

dotal dress before the rupture between the Jacobite and Melkite factions in the Church. At that time

the vestments of the Constantinopolitan Greeks and of the Alexandrians would be one and the same
;

but

degree unlikely either that the Greeks should have subsequently borrowed the a supposition refuted patrashll from the Jacobites, by the very name, or on the other hand that the
it

is

in the last

Jacobites should have been beholden to the despised and detested Melkites.

This theory
a

will,

much higher
;

of course, give the epitrachelion antiquity than can be claimed for

the corresponding vestment, the stole of the western Churches and being such, it only falls in with and

strengthens my general contention, that the forms of the ecclesiastical vestments were fixed, and definitely consecrated to the service of the Church, at a much earlier period in the East than in the West,

and possibly
andria.

Church of Alexsame time it is not of course denied that the epitrachelion, however ancient, is only a
earliest of all in the

At

the

secondary developed form of the original stole or

orarion.

Before quitting this part of the subject,

it

may
is

be mentioned that the form of the epitrachelion

expressly defined in the rubric for the ordination of

134

Ancient Coptic Chtirches.

[CH. iv.

a bishop 1 as given by Renaudot. It is there laid down that the vestment must be of silk, and must be embroidered with the figure of the Saviour and of the disciples. Yet there is nothing to show that
this special

form of adornment belonged to bishops

only, or that the epitrachelion decked with crosses

was given

Other communities specially to priests. which use this form of ornament, besides the Greeks, are the Malabar 2 Christians the Armenians 3 among
;

whom

it

is

called pour-ourar

niscence of orarion

and

is

obviously a remidescribed as a costly

;

brocade of
2.

silk

studded with jewels

and possibly

the Maronites.

The orarion or common stole seems only distinguishable from the epitrachelion by a convention for in the rubrics orarion is found even for the stole as worn by the patriarch 4 which is undoubtedly the The word 0-7-0X77 is of frequent occurrence patrashll.
;

in

Graeco- Coptic

pontificals,

but never

in the

sense

of 'stole;' it always means 'dress' or 'vestments,' a sense which did not give place to the technical
'stole'
until
;

the

ninth

century even

in

western

where it is first clearly identified with the orarion by Rabanus Maurus about 820 A.D. Into the hopeless controversy concerning the etymology of the word orarion I do not propose to enter I shall,
:

Christendom

however,
1
2

for the present decline to believe that either

Denzinger, Rit. Or. torn. ii. p. 28. Howard, Christians of St. Thomas,
Fortescue,

p. 133.

3 4

Armenian Church,

p. 133.

Denzinger, Rit. Or. torn. ii. p. 49. Marriott is therefore wrong in saying that the orarion is only used of the deacon's stole, not of the corresponding vestment as worn by priests. See Vest. Christ.
p. 84, note 144.

CH. iv.]

Ecclesiastical Vestments.
its

135

the vestment or

name was

originally Latin.

The
;

adoption

of a

Roman vestment by

the

eastern

Churches would be a process against all analogy and the name orarion is found in the East just two hundred years before it is mentioned in the West. The canons of the Council of Laodicea, about 363 A. D., forbade the orarion to orders below the diaconate whereas in western history it is not till the second Council of Braga in Spain that the orarion is mentioned, and deacons are commanded to wear it plainly showing on the left shoulder, and not under the dalmatic. This council was held in
;

the year 563 A.D. The orarion is, of course, older in point of usage than the epitrachelion but there seems some reason
;

even after the priestly manner of wearthe orarion over both shoulders had given rise ing
to think that,
still

to the epitrachelion as a distinct vestment, the orarion continued to be used by the Coptic priesthood

The latter was side with the epitrachelion. required to be an ornament of some splendour;
side

by
in

and

the poorer churches

it

would of course be

much more easy

of linen,

to provide a plain band or scarf embroidered with crosses, to be worn

It is

over both shoulders.

then very possible that

the co-existence of the two

methods of wearing

the stole permissible to priests may have caused the names to be used almost interchangeably.

For as the patrashtl was styled orarion in the rubric quoted above, so undoubtedly the orarion as worn by priests is called patrashll at the present
day.

prohibition of the Council of Laodicea seems never to have affected the Church of Alexandria;

The

136
for in the

Ancient Coptic Churches.

Tukian
1

[CH. iv.

Pontifical there

is

a rubric direct-

at ordination.

ing the investiture of the subdcacon with the orarion 2 Similarly the subdeacon among the

3 Syrians, and even the reader among the Maronites, at ordination receives the orarion. In most of these

cases the stole

shoulder only, in the manner prescribed for deacons but in the

is

worn over the

is

left

Maronite Church the practice

somewhat

different.

There 'the reader

laid across his
it

at ordination has a folded orarion

extended arms, the subdeacon has about his neck presumably with the ends placed 4 while the deacon has it taken hanging behind from the neck and put upon the left shoulder. There can be no doubt that originally the orarion was worn by deacons hanging free before and behind so that
, ;

the Coptic practice agreed with that of the Greek and Latin Churches. In the West this arrangement

was found inconvenient, and one end of the stole was fastened at the right hip for greater security. The same difficulty gave rise to various ways of wearing the orarion in Egypt, some no doubt formal and legal, others fanciful or haphazard, setting all customs and canons at defiance, like the lax and
slovenly usage of the present century. In the figure of St. Stephen already referred to, the intention of the stole hanging over the left shoulder in front is

conspicuous but instead of hanging loose behind, the stole passes close under the left arm, downwards
;

across the breast to the right hip, round the back, and from the left hip upwards to the right shoulder, From the care over which the end hangs behind.
1

Denzinger, Rit. Or.

torn.

ii.

p. 6.
3

Id. ib. p. 82.

4

Id. ib. p. 118.

Id. ib. pp.

229 and 233: but the rubric

is

obscure.

CH. iv.j

Ecclesiastical Vestments.

137

bestowed on this picture, the splendour of the vestments, and the universal recognition of St. Stephen as
a typical deacon, it is probable that this way of wearIt will, of ing the orarion was habitual and lawful.
course, be noticed that the stole
is

really crossed

upon the breast, and that this fashion of wearing the vestment requires it to be of much greater length than the Latin stole. Very possibly it represents a special arrangement of the stole previous to

Fig. 23.

St.

Stephen

from a painting at

Abu

Sargah.

1 communicating, such as Goar tells us was usual in the Greek Church for a Greek deacon, when about
;

to receive, so altered the orarion that

cross on both breast

round the
orarion

waist.

it formed a and back, and a sort of girdle This custom of changing the

may perhaps
Coptic
stole
will

also account for the fashion

of the
fashion

as

worn by subdeacons
described
presently.

which

be
146

Yet

Euchologion,

p.

see also illustrations, p. 147.

138

Ancient Coptic Churches.

is

[CH. \\.

represented as worn in the ordinary way, merely placed upon the left shoulder St. Stephen himself, for instance, is de:

sometimes the deacon's stole

picted so wearing it in a painting on the choir walls of the church of Abu-'s-Sifain. Yet a third fashion
is shown in a third picture of the same saint at the church called after him adjoining the cathedral in Cairo. Here one end is seen hanging behind the right shoulder, over which the stole passes hence it
;

the right side to the hip there it loops, and passes diagonally across the chest, under the left arm, and out over the left shoulder.
falls in front straight

down

thus hangs from the left shoulder in hand as a maniple. Curious as these three fashions seem, the last is distinctly
front
is

The end which

carried in the left

recognised at the present day as the right way of somewhat wearing the orarion for archdeacons.

similar practice obtains in the orthodox Alexandrian Church of Egypt, where the deacon carries in his left

hand one end of the stole, which hangs over the left shoulder before and behind while the archdeacon wears it crossing the breast from the left shoulder to the right side. The choristers and subdeacons of the Coptic Church at the present day wear the
;

orarion in a peculiar manner. The centre part of the stole is placed on the waist in front forming a sort

of girdle the ends are then drawn behind, crossed over the back, and brought one over each shoulder to the front, where they fall straight down and pass under the portion which girds the waist 1 The
; .

orarion thus worn forms a sort of

in front

and

appears that the name i&Jt, which applies properly to the sometimes used to denote the deacon's stole as thus worn. girdle,
1

It

is

CH. iv.]

Ecclesiastical Vestments.

139

resemblance and half in contrast, the stole as worn, not by deacons but by priests, in our own Church before the
at the back,

and

recalls, half in

reformation.

The priestly stole in the West passed from the back of the neck over both shoulders, was crossed upon the breast, and confined at the waist by the Owing to the fact that in most monuments girdle.
the chasuble hides this particular arrangement, so that nothing more is seen of the stole but the ends

depending, clear illustrations are somewhat uncommon. There is, however, a good brass in Horsham 1 Church, Sussex in which the crossed stole is visible
, ;

window painting representmay the marriage of Henry VI. with Margaret of ing Anjou, now in the east window of the Bodleian
it

be seen also

in

Library at Oxford. Viollet-le-Duc gives a good illustration of the crossed stole from a twelfth cen2 and the tury MS. in the Bibliotheque Nationale same arrangement is figured in Rock's Church of
;

our Fathers 3
the subject

Perhaps the
that issued

first

clear ordinance

on

is

by

the third Council of

Braga, enjoining that every priest at the altar should wear the stole of even length over each
shoulder, and
breast.

should pass

it

crosswise

over the

The Coptic practice then of wearing the orarion as both girdle and stole is not very different from
western custom, though obviously it demands But I may repeat that a scarf of greater length. neither priests, nor even deacons, among the Copts
this
1

Figured in Waller's Monumental Brasses.

Mobilier, vol. Vol. ii. p. 89.
iii.

2
3

p.

375.
vol.
i.

See also

p. 421.

140

Ancient Coptic Churches.

[CH.IV.

now wear

deacons and inferior orders

the stole in this manner, but only subwhile the priests in ordi;

nary celebrations at the present day are distinguished by the arrangement of the amice described above,
without either epitrachelion or orarion. The stoles of the subdeacons are narrow in shape, and usually

made

of silk or other rich materials

they are of

various

hues, purple, yellow, red, and green, usually having three or four colours side by side in longitudinal bands and they are adorned not only with crosses but also with flowers finely em;

broidered.

In ancient times the deacon's orarion

too, like the epitrachelion, was made of silk or cloth of gold, and set with jewels, just as in the West

and costly materials

stoles

the original white linen gave place to more showy for by the ninth century
;

of various colours, and decked with gold, were familiar in the churches of Spain, Gaul, and
1

Italy

Many
are
still

magnificent examples of mediaeval stoles extant, some of the best being in the South
'

Kensington Museum. One of Sicilian work, dating from the thirteenth century, is described as being of
gold tissue profusely decorated with birds, beasts, while and Roman letters and floriated ornaments
'

another of Italian make, fifteenth century, is of deep purple silk brocaded in gold and crimson with flowers V Old inventories too abound with such
'

descriptions.

The Syrians use the stole, which they call uroro, a corrupted form of orarion, which adds its evidence
1

Marriott, Vest. Christ, pp. 215-6.

Chambers' Divine Worship

in

England,

p. 51.

CH. iv.]

Rcclesiastical Vestments.

141

favour of the eastern origin of the word. Apthe same ornament is used both for priests parently and deacons, though the rubrics given by Morinus are not very lucid. In ordaining a deacon the orarium et circumfert circum caput,' bishop accipit
in
'

and then subsequently lays the

shoulder
*.

stole

upon the
'

left

In the case of a priest the bishop

accipit

orarium quod super ipsum positum est et traducit 2 illud super humerum eius dexterum a parte anterior} It is clear that the deacon wears the stole upon the left and the priest upon the right shoulder and the second rubric seems to imply that the priest wears it upon both shoulders. The action of the bishop
.'
:

the candidate for the priesthood being vested as deacon, with the orarion hanging loose over the left shoulder before and behind, the bishop takes the end which hangs at the back,
is
:

doubtless as follows

and brings

it

round
is

(traducit)

over the right shoulder.

When
So
the

the ac-tion

both ends

in front,

complete, the stole would show one hanging over each shoulder.

far the process tallies

with that described in

all

But upon the question English pontificals. whether the bishop crosses the stole upon the breast of the priest after bringing it round the neck, the It seems fairer to conclude Syrian rubric is silent. that the stole was not crossed and this conclusion seems borne out by Asseman, who describes it as hanging from the neck before the breast on either
;
'

side

Florentine

The Syrian stoles in the MS. cited by Renaudot

torn.
ii.

miniatures of the
4

are either divided

by bands of embroidery, or else adorned with small

1

Denzinger, Rit. Or.

3

p. 70.
ii.

Id. ib. p. 73.

Bibl. Orient, torn. Hi. pt.

4

p.

819.

Lit.

Or. torn.

ii.

p.

54

seq.

142

Ancient Coptic Churches.

;

[CH. iv.

always of about the Renaudot says nothing for the use of which by the Syrians epitrachelion, there seems to be no evidence and Neale is therefore wrong in identifying the uroro with the epitrachelion on Renaudot's authority
coloured crosses
the latter kind.
is
:

but the bishop's stole

The
worn
in

deacon's stole in the Armenian Church

is

the orthodox manner, and is called ossorah have possibly another corruption of orarion.

We

already noticed the survival of the term in pourourar, the Armenian designation of the epitrachelion but there is no law or limit to the forms which
:

a classical word

language. unlike the Greek, which is embroidered with the trisagion or the word AT IOC thrice repeated. The Nestorian clergy, both priests and deacons, recognise precisely the same usage of the orarion as

may take in passing into an oriental The Armenian stole is generally plain,

There is however this difference as the Syrians. regards subdeacons, that in the Syrian Church the subdeacon wears the orarion hanging from the left
shoulder as well as round the neck
tinction of the
:

whereas

in the

Nestorian ordination service for a deacon, the distwo orders is made by the removal of the stole from around the neck of the subdeacon,

and the placing of it upon the left shoulder. But it is far from clear in what manner in either case the subdeacon wore the orarion about the neck,' whether it was twisted round and round, as seems most probable, or whether it hung behind 2 The
'

Eastern Church

Gen. Introd.
'

vol.

i.

p.

308.

rubric for the Syrian ordination of subdeacon, as given by circumdat orarium collo ejus Renaudot, is as follows Episcopus
:
. . .

The

demittitque super

humerum

ejus sinistrum.'

In the corresponding

CH. iv.]

Ecclesiastical Vestments.

143

Nestorian
the Syrian
wpdpiov.

name for the stole, hurrdra *, agrees with name in its descent from the Greek term

THE

PALL.

(Coptic ni twjuLoc^opiort, ni n,&.XXut

Arabic

Renaudot in his account of the Coptic vestments ignores, as was remarked above, the very existence of any ornament corresponding to the archiepiscopal pall of western usage, or the Greek omophorion. Yet not only is the pall represented in the earliest Christian frescoes of Egypt and in many pictures, but Renaudot himself gives rubrics which mention
it

in

the office for the ordination of the patriarch of

Nevertheless it is extremely difficult, not impossible, to understand the various rubrics which relate to the investiture of the patriarch, or
Alexandria.
if

to reconcile the apparent repetitions and inconsisMuch of tencies in a single version of the office.
this confusion is doubtless due to mistranslation, which might be removed by careful study of the originals but these unfortunately are inaccessible. Abu '1 Birkat mentions only three vestmentsdalmatic, omophorion, and chasuble (couclo sive
;

Nestorian
thus
' :

by the younger Asseman, the rubric runs while in accipit eoque collum ejus circumdat the case of deacons it is turn tollit orarium de collo eorum,' i. e. which they wore as subdeacons, 'et ponit illud super humerum
rite,

as given

Orarium

'

'

sinistrum.'
1

G. P. Badger, Nestorians and

their Rituals, vol.

i.

p. 225.

144
casula)
;

Ancient Coptic Clmrches.

the
1

[CH. iv.

list

is

correct as far as

it

goes but

obviously
Pontifical
,

deficient.

According

to

the

Tukian

the patriarch elect first approaches the altar at the beginning of the ordination service,

when

he is vested in dalmatic and amice only, or as they seem to be termed in the original CTi^^piort and Xermoit. There follows a long ceremony, until the prayer of invocation is reached, which contains these words, Clothe him with the alb
'
'

(podere, noTHpiort) of thine own holy glory lay the mitre upon his head, and anoint him with the oil
' :

proclamation, the senior bishop arrays the patriarch elect in dalmatic, stole, and chasuble (c"roix^-P IOIt twpA-piort, 4>eXomon).
.

of gladness/

After the

Then came

more eum omophorio (cujmocbopion) symboli 2 (cnrJUL&oXon)

'

the decree of the synod and several prayers after which princeps episcopus induit
:

Ap. Denzinger, Rit. Or. torn. ii. p. 40 seq. ' I can only conjecture that symbolo should be read, and Sic. The rubric will then that it refers to what follows, viz., linteum. Vests run omophorio et symbolo, etc., and the meaning as follows
2
' '
:

him with the

and with the sign of the apostolic gift which is pall the amice hanging from the head ; and with the epicheri upon his The words of Greek origin in these rubrics are given shoulder.'
;

as

they octur;

characters, I

and though Denzinger prints them in Greek have thought it better to give the original Coptic.

What the epicheri may be, is quite uncertain. Denzinger quotes an opinion that it seems to be a sort of veil hanging over the hand, i. e. presumably a maniple, an opinion obviously based on the supposed etymology of the word, but supported by no external evidence whatever. There is nothing corresponding to the maniple in Coptic ritual, nor even to the Greek eyxftpioi/: moreover the rubric in both cases expressly states that the epicheri is worn over
which is not a likely place for the maniple. Nor is the maniple likely to be distinctive of the patriarch. In the 'Systatical I can offer no suggestion except the following.
the shoulder,

OH. iv.]

Rcclesiastical Vestments.

145
quod
est

doni (^cupe<L) apostolici (<LTiocT'oXi]<ort) linteum (Xerrrion) a capite eius dependens,

this rubric,

et epicheri

(eni^xepi) super marvellous as

' :

humerum

ems.'

The language
is

of

it

seems,

the next

Et cum indutus

est (cj>opeilt)
:

surpassed by omni habitu

morphotacio (cbeXomon) et pha(jULOp$oTLiaori) cialio (4>.Ki.Xion) quod a capite eius dependet, omophorio (uujULocbopion) i.e. morphorin 4>opm) habitus (CTOXH) et epicheri super humerum eius,' &c. The absurdities of the
(^.p^xiep^TiKort)
et phelonio
out.

archisacerdotali

various foregoing rubrics scarcely need pointing First, the patriarch is robed in dalmatic and
:

mitre is mentioned in the prayer of but the rubrics contain no hint of such invocation, an ornament next, the patriarch is invested with

amice

the

ambon

Letter' or decree of the synod, read by the deacon from the or pulpit, setting forth, amongst other matters, the duties of

the patriarch, it is expressly mentioned that he is to perform the office of feet-washing on Maundy Thursday. For this office a

towel would be used, doubtless of fine embroidery ; and I think it very possible that epicheri may mean a towel (cf. Lat. mantile, Germ.

Such a towel, gorgeously woven with silver or gold, handtucK). well have been laid upon the patriarch's shoulder at his ordimay
nation, in token of this special duty of feet-washing, to which
clear the
it is

Church attached great importance.

all difficulties,

removes
ture.

but cannot claim to

Such an explanation be more than a conjec:

The

epicheri then

it

sponding even be part of the patriarch's pontifical apparel but merely a special symbol worn but once on the occasion of his ordination.
:

to the Latin maniple,

would not be a regular vestment, correand worn by all orders nor would

The

any omophorion the same as the linteum but the rubric so running refutes itself, for the pall would in no wise be described as hanging down from the head.' Vide Rit. Or. torn. ii.
sense at
all,

It will

natural place for such a towel would be the shoulder. be noticed that Denzinger's translation, as far as it has

makes

the

'

PP- 56, 57-

VOL.

II.

146
dalmatic,

Ancient Coptic Churches.

stole

[CH. iv.

and chasuble

thirdly,

with

pall,

amice, and the mysterious epicheri. Then, after twice putting on the dalmatic, twice the amice, besides stole, chasuble, and pall, he comes out arrayed in the dress of an archpriest, to wit, chasuble,
'

pall,
!

cheri
it

morphotacion,' phacialion,' and Truly a wonderful metamorphosis

'
'

'

epi:

must be a strange kind of a

patriarch presents,
in full pontificals.

when

at

last

and which the figure he is apparelled

is

Renaudot's account of the matter by no means free from perplexity.

simpler, but

At the com-

mencement of the
dalmatic and

service the

new
of

amice.
mantile,
it,

Renaudot here
instead

patriarch wears translates

Xerrriort

by
1
;

by linteum as

whereas Denzinger in another place 2 applies the term linteum to the archiepiscopal pall Est autem omophorium linteum sive species
'

Denzinger the amice

renders

and

is

rightly thinking of

quaedam

amice and

stolae similis pallio.' The truth is that are as inextricably confused in pall
in usage.

language as

As

Renaudot
chasuble.

regards the second process in the investiture, the Tukian Pontifical agrees with
is

that the patriarch

robed

in

dalmatic, stole, and

The

third

Renaudot. places on him over his head the omophorion which is the mark of his rank, and it shall hang in such a way as to fall over the breast.' And instead of all the barbarous jargon that ensues in the Tukian
:

process is far more intelligible in Then the chief bishop It is as follows

'

Tom.

2
ii.

p. 40.

Tom.

i.

p. 130.

CH. iv.j

Ecclesiastical Vestments.

147
shall

Pontifical,

Renaudot has the words,

*

'

Then he

be arrayed in full archiepiscopal vestments, namely There is nothing mitre, omophorion, and orarion.' here about morphotadon, phacialion, or epicheri : but cutting away what might seem to be mere repetition, we get as the vestments of the patriarch dalmatic,

There is amice, stole, chasuble, pall, and mitre. however reason to think that during the ceremony of ordination some of the vestments are actually
removed and
replaced.

Which of

the vestments are

:

so removed, cannot be determined and it is natural that the fresh enumeration should look like a clumsy

corresponding service in the Maronite Church, after the new patriarch has been robed in alb, inferior orarion, sleeves, amice and chasuble, there elapses a considerable time spent in prayer and various rites and then, according to the
repetition.
;

But

in the

the bishops bring him before the altar and rubric, take offfrom him the chasiible and amice of the priest'

hood:' subsequently he is vested in mitre, chasuble, and orarion, the last being either the epitrachelion
as opposed to the inferior orarion above, or else the omophorion and the chasuble here mentioned seems
:

a richer vestment than that which was put on and removed in the first instance.

From

this

analogy

we may,

I think,

conclude that

there were five distinct stages in the investiture of the Coptic patriarch. First, he wears only dalmatic

and amice next, the priestly stole and chasuble are added thirdly, amice and chasuble being removed, a more splendid chasuble and probably a finer amice
: :

It is

quite clear that Denzinger's archisacerdolali

is

a mere

original ^.p^iep^.TIKOIt, which elsewhere the same author repeatedly renders, and rightly, by archiepiscopalis.

mistake.

The

is

L 2

148
are put on

Ancient Coptic Churches.

:

[CH. iv.

then over the chasuble the patriarchal and finally the mitre is placed upon pall is lowered It is, however, very singular that neither the head. girdle nor sleeves are mentioned in the ordination
:

service

account

and I do not feel at all confident that the have given of the process of investiture is accurate, inasmuch as both girdle and sleeves are undoubtedly part of the patriarchal costume for
:

celebration at the present day

l
.

Without attempting to settle decisively the meaning of morphofaa'on, phacialion and the like, which cannot be done without reference to the text, I may call attention to the criticism of Den-

who, with the text before him, is not merely helpless in himself and to his readers, but literally abounds in error. Speaking of the Coptic patriarchal vestments, he says (torn. i. p. 130)
zinger,

they are
</>mi>oXtoi',

'

a-n-^apiov

(Arabs: tunica

[sic]), wpdpiov, (piXwiov

:

hoc

est

quae sunt presbyterorum vestes praeterea vero ex ordinationis textu Renaudotiano <ano$6piov quod est super caput et pendet ita ut descendat super pectus ejus, ex textu autem Tukiano

fu>p<j)oTaKioi>, <f)(\ouot>,

hoc

est

penula sive casula,

(paxtaXiov

quod

capite ejus dependet, scilicet de

(tnixfpi)

super

humerum

ejus.

Epicherion Phakialion absque dubio erit mitra,

homophorio

(sic), et

quae

in orationibus

pars quaedam.

memoratur ut insignium patriarchae peculiarium Est autem Omophorium (sic) linteum sive species
humeris
'

quaedam

stolae similis pallio, crucibus insignita, collo et

circumvoluta.'

Renaudot's text does not say that the omophorion est super caput,' which would be a description equally false and ridiculous of the manner in which the pall is worn but the words
:

Now

are

'

episcopus imponet

ei

homophorium (quod

est insigne digniis

tatis)

super caput ejus,' meaning of course that the pall over the head, not that it rests upon the head.

lowered

Denzinger makes no remark about the morphotacion, and indeed there seems nothing to give a clue to its meaning: but over the phacialion he blunders strangely. The rubric, it is true,
describes this vestment as hanging from the head and Denzinger, having just placed the omophorion on the head instead of round
:

CH. iv.]

Rcclesiastical Vestments.

149

But whatever else remains secret in the mysterious rubrics I have cited, this much at least is clear. that they offer abundant evidence for the existence of the
the shoulders,

saying that
his

it

now explains hangs down from

it

the position of the phacialion by the omophorion Had I not cited

!

words accurately,

would seem incredible that

his next step is

to identify the phacialion with the

mitre in the most confident

manner

head, where

So then the initre hangs down from the (absque dubio). it is fastened to the The learned omophorion or pall
!

German has
a
'

still

more

But very singular notions of ecclesiastical costume. Two pages later extraordinary statement remains.

132) Denzinger enumerates among the Nestorian vestments, Maaphra quod et dicitur Phakila et Kaphila, quod est pallium in modum pluvialis nostri quo totum corpus ambitur, estque Grae(p.

corum $aoXioi/.' Now it is quite certain that QaKioXiov and $aKidXioi/ must be the same and here we are told that the phaciathing lion is no longer a mitre but a cope But what authority is there for the existence of a Greek vestment called <aicidXioi> resembling the Latin cope ? I know of none. The patriarch Germanus in his account of the Greek vestments uses the word <f)aKi6\iov or
:
!

$aa>Xiof to mean a bandage, remarking that the peritrachelion is typical of the bandage wherewith Christ was bound when led away from the High Priest but there is not the smallest authority in
:

this

(fraicioXiov

believe, in any other, for speaking of the passage, nor, as a Greek vestment at all, much less for identifying it
I

with a cope. The cope can hardly be said to exist in the Church of Constantinople for the patriarch's pavftvas, which comes nearest
:

to

it,

is

Du

part of his secular and not of his ecclesiastical apparel. Cange in his Glossarium ad Scrip/ores Mediae et Infimae

Graecilatis gives the several forms <aKeo>Xioi/, QaiceoXiov, <f>aici6\iov, and (f>aKu>\is and defines the word as ' fascia qua caput involve:

bant olim Saraceni atque adeo Graeci ipsi Byzantini ut hodie Turci/ i. e. a sort of turban. The primary meaning seems to be a long band or bandage, such as still is wound round the head to

make
stole
;

a turban.

Hung

over the shoulder,

is

it

might resemble a
as equivalent

and accordingly there

that the term phacialion
'

some questionable evidence to

writers.

show

may have been used

Goar

to orarion

by one or two loose

cites

a definition
pro*.

from Coresius Chiensis,

^aKewXij tiara est et

militum pileus,

150

Ancient Coptic
essential

C/iuyc/ies.

[en. iv.

omophorion as an
It is

vestment of the Coptic a question whether metropolitans patriarch. and bishops, as well as the patriarch, wear the omophorion. Analogy would seem to answer the and Marriott * says question in the affirmative
:

prie

inquam

capitis KaAurrrpa,

Turcicae persimilis, qua caput velut

It is stated

zona

vel cingulo circumcingitur.'

several early patriarchs of Alexandria called

named

craAa$a/a'oXo?

too that one of the Timotheus was surbecause he wore a white head-dress. It seems

then probable, on the whole, that the phacialion, though not resembling in any way the Latin mitre, was some kind of eastern head-

more like a turban, with a lappet hanging over the back of the neck, by virtue of which it is described as ' hanging down from the head' in the difficult rubric of the Tukian Pontifical. Very
dress,
it is neither more nor less than what Vansleb calls the which he describes as a long band of white linen, a foot wide and four ells in length, which is worn above the turban, wound round the neck, and with ends falling over the shoulders (vide Histoire de 1'Eglise d'Alexandrie, Paris, 1677, p. 9 seq.). The bellin he

possibly
bellin,

assigns to the patriarch only : but in the rubric for the ordination of a bishop in the Tukian Pontifical, one of the priestly vestments

which Denzinger translates by pallium, an is called Tl.Xin, I have ambiguous word, possibly denoting the omophorion. no doubt that the bellin and the FULXllt are identical, and that they are simply the amice, as worn in the peculiar manner described I have there mentioned that the name in the text above (p. 118).
battin (which is the correct

the

form of the word) survives to-day as of the turban-like amice worn by the Coptic priesthood at the altar, and of another vestment worn by bishops. Taking this fact along with Vansleb's description of the tailasan or

name

Xoviort

as

'a long
it

band of white

linen

wound

turban-wise

can scarcely be doubtful, that the terms XoTIOtt are used for the same thing, though originally denoting two distinct vestments. As regards the other word morphotacion, I can find no hint of its meaning or even of its existence in either Byzantine or Coptic

around the head,' ballin, n<O\IIt and

lexicons.

It

may

perhaps be connected with the

signify a girdle.

Coptic

root

JULOp,
1

to bind,

and

Vest. Christ, p. Ixxiv.

CH. iv.]

Ecclesiastical Vestments.
'

151
if

decidedly that

from the

fifth

an
all

earlier time,

down

to

century, the present,

not from

it

has been

worn by
far as
I

patriarchs and metropolitans, and by almost There is, however, as bishops in the East.'

aware, no warrant for extending this generalisation now over the Church of Alexandria.

am

For the omophorion, unless the

ballin

be so

re-

garded, is not clearly mentioned in any of the known

Coptic pontificals as used in the investiture of either

bishop or metropolitan
singular
pall
if

were

omission, really the ornaFig

-

the

ment which distinguished

all

prelates from inferior Nor is there any orders.

*- Seal of the Coptic

Patriarch

pictorial evidence to with any other rank than omophorion On the other hand, in the seal of the patriarchal. Alexandrian patriarchate, while the pontiff is shown

associate the

wearing a pall, there is no sign whatever of such a vestment on any one of the twelve figures which surround him. The evidence then of this design tells rather in favour of the pall being considered
distinctive of the patriarch, as in the it is distinctive of an archbishop.

Roman Church

Yet

it

is

not at

all

inconsistent with the fore-

going remarks to suppose that in ancient times and originally the omophorion may have been worn by bishops in the Coptic as in the Greek Church. St. Isidore of Pelusium, himself an Egyptian, who
lived
'

in

the

omophorion

early of the

fifth

century,
'

bishops

in

speaks of the language which

152

Ancient Coptic Churches.

:

[CH. \\.

seems unmistakeable though the earliest mention of the vestment is in connexion with a patriarch

some twenty years

andria.

previously,

Theophilus of Alexl

The words

of St.

the Greek ecclesiastical

Germanus in speaking of vestments seem to denote

:

a different form of omophorion, though called by the one name, for patriarch and bishop and this may have been the case also in the Church of Egypt.

Yet there is scarcely justification enough in the Greek text for the arrangement of paragraphs in Marriott's translation by which it is made to appear
;

distinguished from the archiepiscopal omophorion by having crosses embroidered upon it, though the distinction is neither clearly
that the episcopal
is

formulated by that writer, nor borne out by any other evidence literary or monumental. Coming now to the form of the Coptic omophorion, we are met by a very curious coincidence for it resembles far more closely the later shape of the Roman pallium than the common form of the Greek
;

omophorion. There can be no question that originally this vestment consisted of a single long woollen band or scarf, which hung in a loop over the breast in front and over the shoulders behind, and showed one end hanging in front over the left shoulder, and one end hanging behind. This form remains with scarcely any change to-day in the Church of Constantinople, although the pendant

now

falls in

front

down

the centre of the body, instead of falling from

the left shoulder, and the loop is drawn up higher round the neck instead of hanging so loosely as to
allow the right hand to rest upon
1

it,

as

was the case

See Marriott, Vest. Christ, pp. 84-86.

CH. iv.j

Ecclesiastical Vestments.

153

in ancient times. Such variation from the primitive form as has taken place may be readily seen by comparing plates xli and Iviii in Marriott's Vestiarium Christianum and it will be noticed at once that the modern Greek form bears only a distant resemblance to the modern Roman pall, and this resemblance is merely accidental. Any susof Roman influence in determining the form picion of the Egyptian omophorion is at once refuted by the fact that the vestment as illustrated on the patriarchal seal to-day is almost precisely the same
:

as that figured in the earliest known representation of the omophorion, and that representation is oriental,

not Roman.

For the mosaics of the mosque of

St.

Sophia at Constantinople, dating from 537 A. D. and therefore sixty years anterior to the well-known Roman figure of St. Gregory, still preserve the forms of St.

and four other bishops who lived in the fourth century, and these are all arrayed in white sticharion, white phelonion, and white Y-shaped omophorion It is this Y-shaped vestment which the omophorion
Basil
1
.

of the Coptic patriarch almost exactly resembles. These sixth-century mosaics prove of course already

a fixed conventional formation of the omophorion, and consequently a considerable previous antiquity.

Subsequent monuments, however, show that the form fluctuated from time to time, the original It flowing scarf being never definitely abandoned. is curious therefore to find the conventional form engraved on the seal of the Coptic patriarch identical with the conventional form depicted on the walls of
St.

Sophia.
1

Marriott, Vest. Christ,

pi.

Ixxv.

154

Ancient Coptic Churches.

[CH. iv.

In the West also the records of early art prove that the pall was originally a scarf worn precisely as
in the East.

fresco of the eighth century recently

l

discovered at

Rome

shows
in

St.

Cornelius and St.

is

Ciprianus both vested

pall,

which

the

same as

the Greek omophorion figured in the ninth-century Greek miniature belonging to a MS. in the Biblio-

theque Nationale, and representing the second General Council of Constantinople. I this miniature, which is given by M. Rohault de Fleury, and in the similar one of the tenth or eleventh century given by Marriott, and representing the seventh General Council, all the bishops assembled wear the omophorion over the breast, and with one end hanging from the left shoulder. There is however a decided difference in the arrangement of the vestment in the two pictures. In the earlier, the over the breast much lower and omophorion droops looser than in the later delineation, where it is
i

closely round the neck, more like the present fashion. Further, it is curious to remark that in the ninth-century MS. the omophorion has apparently only two crosses, one on each side of the

drawn up more

loop

there being no sign of the third cross, which is figured on the straight piece hanging from the shoulder in Marriott's illustration and generally in
:

all

Greek

miniatures.

But

this

Greek way of wear-

ing the pallium soon gave way in Rome to what has been hitherto regarded as a distinctively Roman
fashion.

How

easily

the

transition

was

effected

may
1

be gathered from a glance at the well-known

De

Marriott, Vest. Christ, ranea.

pi.

xxx, from

Rossi's

Roma

Sotter-

CH. iv.]

Ecclesiastical Vestments.
1

155

Gregory the Great dating from about There the pall is already worn across the shoulders and the ends, after passing through the loop before and behind, hang down the centre of As the consciousness of the original was the body. lost, the pendent pieces were merely tacked on to the circular band which was put over the shoulders, so as to form the T-shaped or Y-shaped pall common in miniatures of the West from the ninth century downwards 2 It is true that for some time the Greek is found side by side with the Latin shape
figure of 600 A.D.
; .

of the
Peter

pall.

Thus

in

ninth-century
:

mosaic

at the Triclinium
is
still

Lateranum the vestment of St. an omophorion and even as late as

the twelfth century a very decided omophorion is figured as worn by St. Ambrose in a mosaic of the

church called after him at Milan

Possibly however the Byzantine character of the whole composition, indicating the work of a Byzantine artist, may
.

detract from the value of this mosaic as evidence

for

contemporary

Roman

custom.

frequent destruction or defacement of the Coptic churches after the Arab conquest has unfortunately swept away nearly all the pictorial

The

monuments which recorded

ecclesiastical

the earliest forms of

costume.

It

is,

however, remarkable

that the

most ancient representation of the omophorion which I have found shows already a fixed and conventionalised form of the vestment, nearly

Marriott, Vest. Christ, pi. xxv.

See for example, Marriott,

50.

pi.

xxxix

Westwood, Miniatures,

pi.
3

Rohault de Fleury, La Messe,

vol.

i.

pi. xvii.

156

Ancient Coptic Churclies.

[CH. iv.

The resembling the Latin pallium of later usage. nameless pillar-painting on which this omophorion
figured has escaped by some accident the destruction which has overtaken the like paintings on the
is

Al Mu'allakah. There is no doubt that the nimbus, the mitre, and the pall denote some patriarch, whose name has been effaced or forgotten. The pall is T-shaped and consists of an unbroken band placed low across the shoulders, with another band hanging from the centre and concealing the clasp
other nave-columns at
of the girdle. Curiously enough there is no sign of any cross upon

each side of it has a narrow embroidered border, and the space between is filled with a
this pall
:

design of interlacing circles or ovals but the large crosses, charac:

of the Greek omophoand the Latin pallium from the earliest times to the most recent, It has been are entirely absent. mentioned that the same interteristic alike

rion

Fig. 25.

Fresco at Al Mu'allakah.

of a
:

lacing design adorns the mumbar mosque built in the fourteenth

century
inclined

at
to

Cairo
refer

notwithstanding which I the fresco to the eighth

am
or

In any case it is the earliest piece ninth century. of monumental evidence for the use of the omoIn panel pictures of a later date the vestment is sometimes though not very often pourtrayed. Occasionally the Coptic pall may be seen arranged in
phorion.

a manner nowise differing from the early Greek way of wearing the omophorion, i.e. with an angular loop

CH. iv.]

Ecclesiastical Vestments.

157

or fold upon the breast, and one end hanging from the left shoulder upon it are three large crosses. This form of the vestment is illustrated, for instance,
:

In the oft-mentioned picture of St. Nicholas *. north part of the choir at Abu-'s-Sifain, in the picture
in the

representing the Death of the Blessed Virgin, all the apostles thronging round the bier wear the 2 The omophorion precisely in the Greek fashion
.

adjoining church of Al 'Adra or Sitt Mariam contains a picture of St. Mercurius in which a bishop is represented wearing a Greek omophorion over the chasuble. But on the iconostasis of the same church the twelve apostles are all arrayed in alb, dalmatic,
chasuble, and Y-shaped omophorion, and carry crosses and gospels. As I have already noticed, the omophorion on the patriarchal seal is also Y- shaped and
rather
close

Roman than Greek in character it hangs about the neck and reveals in front three nearly equal oblong divisions in each of which is a
:

cross.

Probably a similar arrangement

is

concealed

rather than displayed in the very curious paintings round the apse wall at Abu-'s-Sifain, where each of the figures is vested in a cope which falls over

and hides the loop of the omophorion and yet it is impossible to confuse omophorion and epi;

trachelion, because both vestments are represented, the latter showing over the alb and under the

shorter

dalmatic.
it

Puzzling as

this

arrangement

appears,

Coptic pictures; though sometimes again, where alb and dalmatic are both given, the epitrachelion is worn over the

is

not

uncommon

in

See frontispiece.

Vol.

i.

p. 108,

158
latter,

Ancient Coptic Churches.

[CH. iv.

as in the fifteenth-century paintings at Sitt

fact,

Mariam.

Y-shaped pall was developed out of the early Greek form, seems proved by the testimony of mediaeval Coptic monuments, but the and the process is easy to understand same monuments prove no less clearly that the
then, that the
;

The

ancient

form
later

continued

with

the

vogue side by side But this is not the omophorion.

in
;

for besides these whole account of the matter two forms, both more or less familiar even in

the West, the Coptic paintings give evidence of For somea peculiar and characteristic usage. times the Coptic pall appears much longer than
in the ordinary arrangement, and shows besides the ordinary Y-shaped vestment a band of the same material and colour, marked with similar

crosses, passing across the waist to the left at the left side the
:

from the right side end falls over the

Illustrations of this

wrist or

is

held in the hand.

in

manner may be seen

picture

of St.
St.

Mark

the seventeenth-century attired as patriarch at the

church of

Stephen by the cathedral in Cairo, and in the figure of our Lord in the midst of the row of paintings on the choir screen at Abu-'s-Sifain. It seems from this arrangement that one end of the omophorion is imagined as passing from the left
shoulder behind, across the back, to the right side, and thence in front of the wearer across the waist, whereas of course in the usual arrangement the end

hung behind over the left shoulder. Yet another method of wearing the omophorion is one depicted,
for instance, in the painting of the archangel Michael at the church of Abu Sargah. There also the scarf

CH. iv.]
is

Ecclesiastical Vestments.
it

'59

be easier to follow its disposition by beginning with that end which hangs over the left wrist. From the left, as in the figure of St.
will

of great length, and

passes across to the right side, thence behind the back, under the left arm, across the breast to the right

Stephen,

it

shoulder, round the nape of the neck, over the left shoulder. From the left shoulder
it

passes

half
it

across
is

the

pinned under the other cross-piece, and thence the end or portion

breast,

where

remaining hangs down

Fig. 26.

the middle of the dalmatic

in front.

Thus

it

recalls in

St. Michael : from at Abu Sargah.

painting

way

the Y-shaped vestment, but presents also a

peculiar arrangements of the Coptic are not very easy to account for.

curious variation.

These
phorion

omoBut

perhaps the most noticeable thing about them is the length of scarf required and I cannot help thinking that they represent the transition from the ancient
;

omophorion to the modern ballin as worn by bishops. For the pictorial evidence of this peculiarly Coptic pall is comparatively late, dating no further back
than the sixteenth century at the earliest while the episcopal ballin is so recent as never to have been received into the domain of art, and its likeness will be sought in vain in any Coptic picture. This con;

jecture is perhaps made surer by the fact that neither the lengthened omophorion nor the episcopal ballin rests on the sanction of any rubric or other formal

160

Ancient Coptic Churches.

[CH. iv.

But if it be true that the modern ballin authority. is the representative of the ancient omophorion, and

was developed from it, doubtless the process of development was chiefly a process of confusion confusion between the shamlah or priestly amice, the orarion, the epitrachelion, and the omophorion, vestments whose points of difference were easily disregarded in the long darkness which has settled on It must be owned with reluctthe Coptic Church.
ance that

much

of this confusion

is

likely to persist,

and cannot be quite dispelled by any reasoning founded upon such evidence as remains. It should be remarked, however, that the Melkite or orthodox Church of Alexandria retains to the present day the ancient usage of the omophorion, and knows nothing
of the ballin 1
there
.

Concerning the antiquity of the patriarchal pall is little to add to the information already In the East we have seen the brought together. vestment first mentioned in connexion with a patriis not a Coptic word by etymology, and is doubtfrom the Latin pallium through the Greek form TraXX/ov, which occurs now and then in early Byzantine writers. Stephanus in his Thesaurus (s. v. tmxapiov) says that Gregory of Nazianzen in his will left toEvagrius the deacon Kapavov tv, (Tt\apu>v tv,ira\\ia 8vo: cf. also Epiph. II. 1 88 B. The form naXXiv (or ? n-oXXtv) actually occurs in In Byzantine Greek, however, the word merely means Porphyrius.

ot. A AI It

less derived

a cloak or mantle, and was never used to denote the omophorion. It is therefore by a mere accident that the na\\iov among the Copts,
like the pallium

among

the Latins,

was specialized
jcd/maoi/),

to denote

an

ecclesiastical

ornament.

By

a precisely

meaning

the early Byzantine Ka^daiov (or

analogous change of which meant

ritual

some
is

sort of

undergarment, became in Coptic

shall see presently,

KJUl<LCIOIt,
So wide

which, as

we

means

sleeve or armlet.

the departure of the Coptic from the Byzantine sense in each case, though the sound is scarcely altered.

CH. iv.]

Ecclesiastical Vestments.

161

arch of Alexandria, about 385 A.D. In the West, omitting the doubtful instance of the bestowal of the

upon the bishop of Ostia by the bishop Marcus (c. 330 A.D.), we have no mention of it until about 500 A.D., when Symmachus granted it to Theodore, archbishop of Laureacus in Pannonia.
pall

of

Rome

century later Gregory the Great, in writing to Vigilius, bishop of Aries, terms it a matter of
ancient custom for a bishop to petition the see of Rome for the pallium and for the vicarial authority

which

it

carried.

While, however, there

is

not

di-

whether enough the use of the pall first arose in Rome or in Alexandria, yet the first undoubted mention of that ornament is from the pen of an Egyptian writer. We know' that in the sixth century, at least, it was cusrect testimony to solve the question

tomary
St.

for

Mark

patriarch to take the pall of from the neck of his deceased predecessor

new

before burial, as part of a solemn rite. Moreover the omophorion in both the Greek and the Egyptian Churches has existed and continued in use down to
the present moment, without any record of Latin
interference.

All this

tells

strongly against the claims of

Rome

to regard the pall as an exclusively Roman privilege to be granted as a mark of honour and received as

a token of allegiance. There seems some reason from a decree of the Council of Macon in 581 A.D., that no archbishop should celebrate without a pall to think that this pretension was not fully acknowledged by the Gallican Church in the sixth century; but it is needless to trace its growth, and needless to
repeat that neither Copt nor Greek in any way confesses the supremacy of the Roman pontiff.
VOL.
II.

62

Ancient Coptic Churches.

[CH. iv.

made

All over the Christian world the pall is rightly of wool and not of linen, to remind the wearer
is

that he

the spiritual shepherd of his flock.

Both

the material and the symbolism are mentioned by St. Isidore and to this day the benediction of the
;

white lambs destined to furnish the wool takes place yearly on the day of St. Agnes, at the church called
after

her

in the

Via Nomentana

at

Rome.

After

the ceremony the lambs are kept in a convent till the time for shearing is come. The palls made of
their

wool are placed to

rest all night

upon

St. Peter's

tomb on the eve of the

apostle's festival,

and on the
1
.

day following are consecrated upon the altar An omophorion resembling the Greek in form, but wider, is worn by prelates among the Armenians among the Maronites also and the Syrians it is
;

recognised as part of the patriarchal investiture. It is, of course, only by reference to the original

manner of wearing the omophorion,

that our

own

ancient rubrical directions for fastening the pallium on the chasuble can be rightly understo'od. For we read
that

was fastened with a pin before and behind and on the left shoulder 2 / e. at the lowest point of the curve or loop both on the breast and on the back, and at the point where the ends crossed each If we attempt to apply other on the left shoulder.
'

it

i.

this direction to the T-shaped or Y-shaped pall, it becomes meaningless it is an intelligible and necessary arrangement as applied to the omophorion or the pall as worn in the primitive fashion.
:

Cate"chisme de Perseverance par TAbbe*

I.

Gaume,

vol. vii.

p.

234 (4th edition, Brussels, 1842). Bloxam's Ecclesiastical Vestments, nth

edition, p. 5.

CH. iv.]

Ecclesiastical yestments.

163

THE ARMLETS.
(Coptic ni

KJUL.cioK

Arabic

In speaking of the next ornament of the Coptic priesthood, the sleeves or armlets, it is well at the
outset to guard against any identification or confusion of them with the maniple. The latter is so

usage of the western Church, that one may well feel surprise if nothing exactly corresponding to it can be discovered in Greek or Coptic ritual. Even allowing that the Greek ty\tipiov both in name and purpose offers a kind of parallel, there is no such ornament as this napkin mentioned in the pontificals among the
Coptic vestments. The nearest approach that I can find to any such appurtenance in Coptic ceremonial apart from the veil or sudarium belonging is a to the pastoral staff, of which more hereafter

familiar a vestment in the

a rubric as presented with the cross to a bishop at ordination. The rubric runs dabitque illi crucem et mantile in Renaudot's translation but while the word mantile
kerchief of
in
' '
' ' ;

some kind mentioned

is
is

obscure, the original text is inaccessible, and this the one solitary allusion to the existence of such

a kerchief, whatever its nature, in either the Coptic or the Syrian or the Nestorian pontificals. The
cross delivered
'

is,

of course, the small hand-cross

used for benediction and not a crozier, so that the mantile in this case cannot possibly correspond to the veil or pannicellus. It has already been mentioned that in both the Jacobite and the Melkite
'

164

Ancient Coptic Churches.

ICH. iv.

branches of the Church of Alexandria one end of the stole is carried in a way strongly suggestive of the western maniple. This custom would perhaps in itself rather tell against the existence of the maniple as a distinct vestment, though betraying a consciousness of
it,

and possibly explaining

its

origin.

Yet

it

is

only

fair to recall

here the fact that

Abu

Dakn (if his English translator can be trusted) does mention a maniple among the Coptic sacred vestments as carried in the left hand \>y priests, and not allowed to deacons or inferior orders. This statement, however, stands alone, entirely unsupported by external evidence it is against all analogy, and it is discredited by Abu Dakn's inaccuracy in other
:

the other hand, although the rubrics are silent on the question whether a napkin was
matters.

On

ever used by the Copts, there slight in amount but decisive

the
existence
in
1
,

is pictorial evidence, in character, proving

Thus

the

appurtenance of worship. painting of St. Stephen at Abu

of
this

Sargah the sacred vessel carried in the saint's left hand, whether it be a pyx or merely a coffer for incense, rests upon a napkin which saves it from It was doubtless actual contact with the fingers. from precisely such a napkin in the West, designed
for the

more reverent handling of the

eucharistic

vessels, that the

in the

maniple arose. While, however, it became an essential, among the Copts it remained an accident of the altar serHence in the one case the original intention vice.
Latin Church
of the maniple was forgotten, and it was exalted into an ornamental vestment in the other case it re:

See

illustration, p.

137 supra.

CH. iv. j

Ecclesiastical l/estments.
its

165

tained

original

and more lowly purpose, being so

little honoured or regarded that the very fact of its existence has required to be demonstrated. Granting, however, the existence of this napkin, we must still consider it as absolutely distinct from the sacerdotal

sleeves both in origin and in purpose. The Coptic armlets correspond so

in
all

obviously

respects with the Greek empaviKia, that I shall not hesitate to use that term for them, wherever convenient. Marriott has an illustration *

of the epimanikia worn by the Russian bishop Nikita in the twelfth century; but unfortunately no scale is

given with the drawing, and the author says nothing to determine whether the ornaments are merely short cuffs/ as he terms them, or are real sleeves covering the forearm. Yet Goar 2 describes the epimanikia
'

enough as reaching -from the wrist to the elbow. Whatever may be the case in the Greek Church, the Coptic sleeves undoubtedly cover the whole forearm, being broadest at the elbow and tapering away towards the hand. They differ from the Russian epimanikia just mentioned in being for the most part entirely closed and having the seam concealed whereas those figured by Marriott look as if they were intended to open, and were fastened on
explicitly
;

to the

alleges that the

distinctly priests use silken strings to tighten the epimanikia on their arms, and his statement seems to bear out the inference suggested by

arm by

strings or buttons.

Goar

Greek

Marriott's illustration, that the cuff

when unfastened

would open out flat. I have already joined issue with Renaudot for first disclaiming all knowledge on
1

Vest. Christ, pi.

Ivi.

Euehologion, p.

in.

66

Ancient Coptic Churches.

subject,

[CH. iv.

and subsequently assuming the very point in question, namely the correspondence in' shape between the Greek and Coptic epimanikia. Neale 1 describes the Syrian sleeves as differing entirely from the Greek epimanikia without further explanation but he adds that the latter hang down in two peaked flaps on each side the arm, and are fastened under the wrist with a silken cord run along the border, by which they are drawn in and adjusted to the arm.' This account is not so lucid as could be desired, but seems to show that the epimanikion is merely a napkin or cloth fastened round the arm, and not a sleeve or cuff in the true sense of the word. Neale, however, remarks that in some mosaics on the walls at Nicaea, the vestment is represented under quite a different form and approximates to
the
' :

'

the sleeve of a well-made

there
is

surely some confusion

Here again surplice.' in the language.

as resembling of a surplice,

One cannot imagine the epimanikia in any way the loose flowing sleeve
however well-made ': surely the
'

tight-fitting sleeve

of an alb or dalmatic

is

meant.

But whatever be

the right reading, we are still left in the dark as regards the length of the sleeve, whether it covers the

whole arm or merely the forearm. It is therefore difficult to speak positively about the Greek form of
epimanikion but as far as I can discover the Greek and Coptic forms are rather different. The Coptic sleeves are longer than the Greek they are generally
; :

sewn up and closed altogether, pains being taken to hide the joining and they are not fastened on, or
:

tightened,
1

by

silken strings.

pair at the church

Eastern Church: Gen. Introd.,

vol.

i.

p.

307.

CH. iv.]

Ecclesiastical Vestments.

167

Kir wa Yuhanna are made of crimson velvet, richly embroidered with stars and crosses wrought in Round either end runs a massive thread of silver. double border enclosing designs, and while one sleeve is ornamented with a representation of the
of
the other has a figure of an angel with outspread wings. Nothing can exceed the fineness of the needlework and the delicacy of

Abu

Virgin

Mary and her Son,

the colours in which these figures are embroidered. The extreme richness of the work denotes that this

Fig. 27.

Armlets at the Church of Abu Kir.

pair of sleeves belonged to a bishop, doubtless the bishop of Babylon indeed I believe that the mere
:

presence of figures, as opposed to crosses, is distinctive of the sleeves as an episcopal ornament. The Greek epimanikia, as belonging to the two
orders bishops and priests, are apparently not disLike the dalmatic tinguished in the same manner.

and other vestments of the Church of Alexandria, the Coptic armlets were in bygone times not merely made of the richest materials, and decked with the most costly embroideries, but they were also em-

68

Ancient Coptic Churches.

[CH. iv.

bellished with jewels of much splendour. None of these, I fear, are now remaining but in the painting of St. Nicholas, to which I have referred, the cuffs
;

of the sleeves are shown as of gold or cloth of gold, studded with gems of great value.

epimanikia now worn by the Melkite or orthodox Alexandrian clergy in Egypt are decidedly cuffs, not sleeves, and are made indifferently either
close or

The

open

in

the latter case they are fastened

with strings.

The
ical

Coptic sleeves, though still part of the canondress of priests, bishop, and patriarch, at the

present day are seldom used except in the ceremony of investiture at ordination, and consequently can be seen with difficulty. The specimens figured in
the illustration are

Kir wa Yuhanna in Old Cairo, and date probably from the Modern examples likewise are sixteenth century. often of crimson velvet, covered with gold or silver embroidery, in which designs of flowers and the sixwinged seraphim are the most usual ornaments.
still

at the church of

Abu

Although generally they are entirely closed like gauntlets, yet some examples are open and fastened by loops and buttons, not by strings. No satisfactory explanation has been given of the

The patriarch origin or purpose of the epimanikia. them as symbolical of the divine Symeon describes
strength, citing the
'

words Thy right hand, O Lord, is glorified in strength/ and Thy hands made me he adds also that they figure and fashioned me the consecration by our Lord of his mysteries, and But such the binding of his hands at the Passion.
'
'

an assignment of mystical meanings, characteristic of a mediaeval writer, is no help whatever towards

CM. iv.]

Ecclesiastical Vestments.

169

solving the purely antiquarian question of the origin of a sacerdotal vestment. It is faintly possible that
as the maniple in the Latin Church was conventionalised into a mere strip of brocade with a loop at one

end to go over the wrist, so in the Coptic Church a corresponding napkin, laid in like manner on the arm, may have been conventionalised into a sleeve, and another added for the sake of symmetry. But
which sounds decidedly improbable, is more unlikely by the fact that both in the Greek and in the Armenian Church the napkin is always described as hanging not over the left wrist but at the girdle. The tyyttpiov is so menthis account,

rendered

still

tioned by the patriach Germanus as worn upon the girdle by deacons, and lasted in this form until the eleventh century, when it became the lozenge-shaped piece of stiff material called now epigonation, from
1

its position as worn near the knee, but still hung by a cord from the girdle. It is questionable whether the use of the epigonation is entirely confined to

bishops, as stated

2 3 by Neale and Marriott though

,

principally an episcopal ornament, while the lyyeipiov was worn by priests. But the inherent difference between the sleeves and the

no doubt

it

is

more convincingly illustrated in the Armenian practice for the Armenian clergy still wear a napkin, for wiping the hands, attached to the zone, while at the same time sleeves also, called
maniple or napkin
is
:

pasbans, form part of the ecclesiastical apparel.

It

Marriott, Vest. Christ., p. 87.

i.

Eastern Church: Gen. Introd.,vol. nation is figured.

3

p.

311, where the epigo-

Vest. Christ., p. 171 n.

70

Ancient Coptic Churches.

[CH. iv.

true that the pasbans have now degenerated into mere slips of brocade ! worn one upon each wrist
is
:

but the coexistence of maniple and sleeves

in the

same

strongly against the supposition that the sleeves are a mere development from the
ritual
tells

napkin, although Fortescue does not hesitate to call the pasbans maniples, just after enumerating the
It maniple as a separate vestment of the Church. must be acknowledged, however, that there is scarcely a jot of positive historical evidence bearing upon

the question, or tending even to guide conjecture. The use of sleeves seems almost universal in the
eastern Churches for besides the Coptic, Greek, and Armenian custom already mentioned, armlets are found also among the Syrians and the Nestorians. The Syrian term for them is zendo* or 2 who remarks that zenda, according to Renaudot
:

they correspond to the epimanikia or manicae, de quarum forma inter orientales Christianos nihil certi

'

He adds that in a miniature affirmare possumus.' of the Florentine MS. a priest is represented as
wearing a kind of epimanikia, which enclose the arms above the elbow and these, he says, have
:

nothing

in

common

with the Greek form.

Hence

it

would appear that he imagines the Greek epimanikia

as short sleeves or cuffs
:

but there

is

cancel his direct confession of ignorance. ignorant but less ingenuous is Denzinger
' '

nothing to Equally
3
,

who

in

treating of the Nestorian vestments merely mentions brachialia as an ornament worn by both priests

and bishops.
1

Fortescue,

Armenian Church,
ii. i.

p. 133.

2
3

Lit. Or., torn.

p. 55.

Rit. Or., torn.

p. 132.

CH. iv.]

Ecclesiastical Vestments.
to

71
1

Christendom, Rock hazards a conjecture that sleeves or armlets were

western
part of the sacerdotal dress in the early
Britain.

Coming now

This however he admits to

Church of be a mere

inference from the analogy of early Gallican custom, and as a pure guess has no serious weight. In

Gaul however metal bracelets, or cuffs of silk or other handsome texture V were undoubtedly worn
'

among

the
3
,

ecclesiastical

vestments

in

the

sixth

century according to the explicit evidence cited manualia vero, id est manicas, Mr. Warren by
'

sacerdotibus induere

mos

est instar armillarum

quas
pre-

regum

vel

sacerdotum
is

brachia

constringebantur.'

This testimony
serving the

extremely interesting as

forgotten ornament once adopted by the early Church of Gaul. Whether these armlets were subsequently disused from mere indifference, or were actively discountenanced by Roman missionaries, cannot now be determined. But no one, I imagine, will venture to maintain that the eastern armlet was derived from Gallic example in the far West. Unless, therefore, we take refuge

record of a

now

the theory of a quite independent origin for this peculiar priestly ornament in the eastern Churches
in in the Church of Gaul, we are driven to the conclusion that the epimanikia were brought from the East perhaps by some colony of Egyptian

and

to Ireland in the earliest Christian times

monks, such as we know came over to Gaul and and were

If this deliberately adopted by the Gallic clergy. idea of eastern influence be correct, it is not merely
1

2
3

Church of our Fathers, vol. i. p. 438. Warren, Lit. and Rit. of the Celtic Church,
Id. ib.

p. 117.

note

3.

172
curious

Ancient Coptic Churches.

when taken in connexion with other tokens same influence in the early British and Irish
;

of the

Churches but it furnishes also an argument for the extreme antiquity of the Coptic sleeves as a sacred vestment. Moreover if the sleeves had passed from Egypt to Gaul, and there become an habitual ornament by the sixth century not only must they have been in use in the Church of Alexandria for some
;

considerable time previously, but the proof of the original distinctness of the sleeves and the maniple
or napkin, for which I have contended above, rendered quite conclusive.
is

According to the testimony of Goar the use of sacred armlets still lingered on as late as the seventeenth century in some of the French churches, and was particularly maintained by the Dominican order of Preaching Friars, of which he himself was a

Such being the case, it is singular that so remarkable and ancient an appurtenance of church worship should be so entirely ignored by French and other liturgical writers.
brother.

CHAPTER

V.

Ecclesiastical Vestments (continued],

Phelonion.
Cross.

Crown ar Mitre.
Sandals.

Crozierer Staffof Authority. Pectoral Benedictional Cross. Epigonation. Rosary.

THE PHELONION
(Coptic ni cfceAomon,

OR SUPERVESTMENT.
KOTKXiort, ni
jui$opiort
:

Arabic

iHILE

it is

necessary at the outset to use

'

a vague term like supervestment to denote the outer garment of the Coptic

'

concerning which there is the most bewildering conflict of authorities, I shall endeavour to show that this conflict of evidence, pointing now to a chasuble, now to a cope, does not arise from any mere misunderstanding of terms, but
priesthood,
indicates a real confusion of usage. From a brief review of the writers cited

above for

the Coptic ministerial dress we may gather the following statements about the supervestment. Abu

cum

pallium but even by priest deacon or subdeacon at the korban, when no bishop is celebrating. Vansleb, writing towards the end of
cucullo,'

Dakn,

if

rightly rendered, describes

it

as

'

worn not only by

the seventeenth century from personal observation, has no hesitation in calling the outer robe a cope,

and adds that the vestment as worn by

plain,

priests is

but that the episcopal cope

is

hooded.

He

174

Ancient Coptic Churches.

[CH. v.

further identifies the vestment

by giving the Arabic na.me,a/6urnus. The Ritual of the patriarch Gabriel, dating from the beginning of the fifteenth century, speaks of a pallium seu cappa e serico candido,'
'

according to Renaudot's translation but the same writer is responsible for rendering Abu Saba's term for the Coptic supervestment by the Latin camisia
; '

sive alba.'

Finally,
is

by al burnus

Renaudot himself alleges that meant a vestment corresponding to

the Latin chasuble, called apparently KAJU.A.CIOK T With characteristic inin the Coptic pontificals.
difference he quite ignores the fact that, by his own testimony, the same vestment is called a cope in

Gabriel's Ritual.

So much
is

for the direct literary evidence,

which

Now the weightiest not very cogent. obviously It is authority here quoted is that of Gabriel.
extremely disappointing that one must remain in ignorance of the actual word used by the patriarch, and rendered cope by Renaudot. I have scarcely any doubt that in this instance the word should be translated not cope but chasuble.' The mere fact that the material is white silk tells rather in favour of the chasuble for all the ordinary priestly vestments were originally of white colour according to the canons, whereas the cope, being a festal robe worn in processions and great ceremonies, might be of any colour. Again, Abu Sabd, who wrote about a century earlier, calls the supervestment by a
' '
'

'

'

'

This of course seems inconsistent with the present use of to denote the armlet, as stated above though obviously it would a priori be the more natural application of the term. But the Copts are responsible for the inconsistency.

KJUl.CIort

CH. v.]

Ecclesiastical Vestments.
is

175

name which unquestionably

'

wrongly rendered

by Renaudot yet the confusion may be pardoned if KJUL<Lcion is really the Coptic term for chasuble, as the word bears so close a resemblance
alb
:

'

to (^.A*i> (kamis), the popular Arabic term for the alb or dalmatic. In any case I think it impossible

Abu Saba's evidence as establishing the use of the cope as a regular part of decisively It must be remembered that the ministering dress.
to construe

both

Gabriel
if

and

Abu Sabd

authority,

only their

speak with some language were clearer,

and

Gabriel being the primate of the Coptic Church, Abu Sabd a native writer deliberately com-

It may posing a treatise on ecclesiastical matters. be taken for granted, therefore, that their testimony will agree exactly with that of the other Coptic

where it is intelligible, and is to be Unforexplained by them where it is doubtful. here again we are met by ambiguities, tunately as the words pallium album,' cappa alba are found used of the last vestment put on by the bishop at his ordination, in the Tukian Pontifical *. Yet both names apparently denote one and the same vestment, and that is apparently the chasuble. That the chasuble is meant, seems proved by the rubric at the end of this same office for the consecration of a bishop, which runs 2 Quando danda est ultima benedictio ad dimittendum populum,
pontificals,
' '
'

'

novum episcopum cappa nigra candidam et invitabit eum ad benedicendum praeter populum seorsim. Denique procedunt ad cellam Now if by cappa' a cope is meant patriarchalem.'
patriarcha induct
'

Denzinger, Rit. Or., torn.

2
ii.

pp. 29, 31.

Id. ib. p. 32.

76

Ancient Coptic Churches.

[CH. v.

both cases, we have to imagine the new bishop but the mere task of weighted with two copes two copes in a becoming manner upon arranging the same person would not be easy, apart from the intolerable burden of wearing them in a climate like
in
:

that of Egypt. with which the

But
'

if

new bishop

the last liturgical vestment is invested the pal'

lium album

be really a chasuble, cappa alba then it is easy to understand how, after the completion of the ceremony of ordination, the bishop is finally arrayed in a dark-coloured cope (nigra) for
or
a prothe procession to the patriarch's residence cession which we know from other sources was one

'

'

But even if we must put of great magnificence. aside this doubtful evidence, there is happily no question whatever that the chasuble is definitely
mentioned
his
in

the rubrics and elsewhere.

'

For
'

in

Light in the Darkness Abu '1 Birkat, a Coptic priest of the fourteenth century, mentions the chasuble as part of the patriarchal

work

called

vestments 1 under the term couclo sive casula' This word may be another form of the KorXX<L which
'

'

'

occurs in the pontificals, and seems to mean either a hood, or more probably a hooded chasuble such as
existed in early times in the western Churches 2 But more decisive still, in the Tukian Pontifical in the
.

office for the ordination

of a patriarch 3 the chasuble is mentioned along with stole and dalmatic, and is here called cJ>iXomon, which is obviously the same word as the familiar faXoviov or chasuble of the Greek

Church.

Indeed
1 2

in the curious rubric

Lit. Or., torn.
i.

a few pages

Renaudot,

p.

396.

Marriott, Vest. Christ., p. 227.

Denzinger, Kit. Or., torn,

ii,

p. 49.

CH. v.]

Ecclesiastical Vestments.
in the

77

service \ the Coptic term corresponds exactly with the Greek 4>eXonion. find, then, that, in the only cases where our authori-.
later

same

We

the original Coptic, the vestment takeably determined as the chasuble.

ties cite

is

unmis-

borne out by pictorial evidence. Thus the figure of Constantine in the painting at Abu-'s-Sifain shows a chasuble with a short rounded
is

This conclusion

front barely reaching to the waist

while the con-

siderably earlier picture of St. Nicholas in my possession represents the outer robe as a very full 2 The arms raised one in the flowing garment
.

attitude of benediction, the other holding the book of the gospel show the folds of the chasuble very clearly, though unfortunately, as the figure is only
half-length, one cannot see whether the lower edge in front was rounded or pointed. About the opening
for

the neck there

is

which

doubtless the

runs a richly jewelled orfrey, border wrought in gold or

'

other fine embroidery,' mentioned by Renaudot as belonging to the chasuble, and called ^KOKXi^. in It will be remembered Coptic, kaslet in Arabic.

however

that,

monks and

according to Abu priests at Cairo in

'1

Birkat,

both

the

fourteenth

century, whether from poverty or simplicity, wore a woollen chasuble without any orfrey, instead of the proper silk vestment and the monks of St.
:

Macarius
tirely in

in

the desert disused the chasuble enit

the service of the altar, retaining for their times of public prayer.

only

At

this day, within the kasr or

convent, there
1 2

may

still

keep of this very be seen upon the walls of

Denzinger, Rit. Or., torn. ii. p. 57. See the frontispiece to this volume.

VOL.

II.

78
little

Ancient Coptic Churches.

church dedicated to
St.

[CH. v.

the

Antonius some very

ancient frescoes representing three nimbed and vested figures, one of which wears a yellow chasuble, another a white chasuble striped with red, the third a cope

fastened

by a

fine

morse.

In the church of St.

in the tower of Dair Anba Bishoi the on the iconostasis are all robed in copes. apostles Returning to Cairo, one finds the cope depicted in two pictures of Anba Shanudah in the church called after him, on the figures round the apse-wall at while true Abu-'s-Sifain, and in many other places chasubles may be seen in the paintings of the twelve apostles on the central iconostasis, and in the fifteenth-century paintings on the south iconostasis, at Al 'Adra Damshiriah. In the same church on the

Michael

north wall of the choir there

is a picture of St. Mercurius, which shows a bishop wearing chasuble and Greek-like omophorion and in the village
:

church at Tris
St.

in the Delta there is a picture Macarius clad in a green chasuble. showing On the whole, however, the chasuble is of much rarer occurrence than the cope in such paintings as have survived from Muslim iconoclasts.

of the Coptic pictures a chasuble, exactly resembling that worn by priests or saints, is represented as the outer garment of the Virgin Mary or other holy women, the only difference being that in

In

many

attached to the chasuble, and is so arranged in the painting as to make a graceful headdress. Very often however the Virgin wears a
this case
is

a hood

beautifully embroidered cope, fastened with a golden

morse, and having a rich orfrey on the hood which covers the head. This ecclesiastical style of female
costume,
it

may be remarked,

is

characteristic of

CH. v.]

Ecclesiastical Vestments.

179

Coptic painting, and differs altogether from the nameless flowing draperies in which the Italian painters for the most part array their madonnas. But wherever the chasuble is depicted, it seems to differ widely from the Latin chasuble, and to

approach much more nearly to the Greek model. No doubt originally it was a complete covering or overall, such as is seen in the figure of St.

Sampson

in

the

illustration

adopted by western usage a distinction arose, when the vestment came to be cut away over the arms for the sake of greater lightness and freedom of movement.

Marriott.

given by Goar and But between eastern and

For while

in

the

West

the chasuble

became

in

course of time almost equally reduced both before and behind the reduction in the East was less
;

marked, and amounted only to a slight curtailment in front and over the arms, with scarcely any alteration at the back. Viewed from behind, therefore, it presented the form of a full flowing robe reaching nearly to the ground, while in front it resembled The rather the corresponding Latin vestment. change of course was gradual in both cases. We
find
S.

the large

flowing chasuble

in

the fresco of

Clemente at the altar, and in the well-known miniature of St. Dunstan \ both dating from the eleventh century: while in a twelfth-century mosaic at St. Nicholas in Urbe at Rome, Silvester and
Anastasius are represented in long full chasubles exactly like that worn by St. Nicholas in the Coptic
picture

gone

But the changes underfigured above. by the Latin chasuble only tended to differen1

Marriott, Vest. Christ., pi.

xliii

and

xliv.

i8o
tiate
it

Ancient Coptic Churches.

[CH. v.

more completely from any other vestment

whereas the Coptic chasuble, changing only in the front, approximated more and more closely to the form of the cope. And this, I think, is the secret of the confusion between the two vestments.
impossible to reject the evidence of Vansleb concerning the existence of the cope as a
it

For

is

ministerial
if

Abu

vestment in his own time in Cairo, even Dakn's testimony has a doubtful ring. We

cope is clearly depicted as worn by a patriarch in one of the earliest monuments surviving the pillar-painting at Al Mu'allakah. Morefind too that the

over at the present day the cope unquestionably is I have mentioned a beautiful worn. cope as existing at the church of Al 'Adra, Dair Abu-'s-Sifain and
:

there are

some splendid specimens of coloured copes

enriched with silver-embroidered hoods and fine needlework at the church of St. Stephen by the cathedral in Cairo. Moreover the vestment now

denoted by the term al burnus among the Copts is I have never decidedly a cope, and not a chasuble. seen a chasuble in any of the Coptic churches, though I have heard of a dalmatic split up the sides and made into a sort of vestment probably intended to resemble a chasuble, as if the tradition of its use were still alive. This was in a remote church in

Upper Egypt.
It
is

now

possible to state the problem under

discussion

solve

it.

succinctly and more clearly, if not to Setting aside all ambiguous testimony, we

more

can

bring face to face two apparently contradictory conclusions each supported by unmistakeable evidence. On the one hand, we find the ancient rubrics

now

and independent observers

alike

bearing witness

CH. v.]

Ecclesiastical Vestments.

181

to the chasuble as the supervestment of the Coptic priesthood on the other hand, we find contemporary
:

far back at least as the seventeenth century agreeing that the supervestment is a And pictorial evidence cope, and not a chasuble.

usage and observers as

may be adduced to favour either conclusion. What seems the true solution of this problem
has already been briefly indicated.
It is

impossible

to doubt either that both chasuble and cope have been recognised as canonical vestments, or that the

and I chasuble has now practically disappeared have no doubt that the explanation of the whole matter is to be found in the gradual transformation
:

suffered
its

by the chasuble.

From

the

first it

retained
;

original flowing form at the back and sides but the process of lightening in front went on, until the

part of the chasuble across the breast was so far diminished, that both for appearance and for con-

by a vertical and the vestment was absoThis explanation lutely assimilated to the cope. moreover it is seems to remove all difficulties For an supported by the strongest analogies. exactly similar process of transformation may be traced in the history of the Greek chasuble or phenolion, although the process has been arrested
venience' sake
division
it

was

entirely severed
;

down

the front

just before the last modification seen in the Coptic

vestment, and
still

portion of the material stretches across the breast instead of being

slight

But the change has gone so far, that it divided. would be easy on a careless view to mistake the For the front has been phenolion for a cope
T
.

See G. Gilbert Scott, Essay on the History of English Church

pi. xxii, figs.

Architecture,

12 and 13, and text,

p.

116, note n.

82

Ancient Coptic Churches.

[CH. v.
is

almost entirely cut away, while the back part

quite unaltered.
it

As

in the

is

chiefly

the

custom

West, so in the East, of elevating the host

form of the
I

which has given

chasuble.

rise to the mutilated

cannot refrain from point quoting the admirable remarks of Mr. G. Gilbert Scott, who says, In the early ages during the canon the priest was concealed from view by the altarveils. The adoration of the people did not therefore take place at the moment of the sacrifice, as is now
this
'

On

the custom of the western church, but at a later point in the service, when, the veils being withdrawn,

the celebrant advanced, and while presenting the eucharist to the worship of the people, gave with it the solemn This, the primitive manner blessing. of the eucharistic adoration, has never been aban-

doned by the

easterns, and as it does not require the celebrant to raise his arms above the level of

the breast, the mutilation which the oriental phenolion has undergone is confined to the front of the
vestment.'
in writers
' '

Apart from the mistake, almost universal on oriental ecclesiology, of generalising Greek into eastern custom, no better or briefer account of the change in the form of the chasuble could be given. This account however will not
'

'

apply in letter, but only in spirit, to the Coptic chasuble as affected by Coptic ceremonial. For the elevation of the host takes place now although as in ancient times not at the moment of office, but
at the
;

end of the

service, just before the thanks-

giving yet in the Egyptian rite the sacred elements are raised now not merely to the level of the priest's
breast, but over his head.

Such an action would

have been awkward or impossible, so long as the

CH. v.]

Ecclesiastical Vestments.

183

arms of the celebrant were cumbered with the heavy draperies of the ancient chasuble and it is obvious that such a change in the ritual would necessitate a change in the vestment. If, therefore, the Greeks
:

retain

the
;

ancient

manner of elevating the host

breast-high and if notwithstanding the phenolion has been so curtailed in front as almost to resemble a cope it is not surprising that the Copts, in raising the point of elevation, have so changed their chasuble,
;

resembles a cope, not almost but altogether. How easily this transformation may have taken place, can be judged from a glance at even an ancient Coptic chasuble, such as that worn by St. Nicholas in the picture already mentioned. For the
that
it

not circular merely as was the case in the Latin vestment, but is extended by a

opening for the head

is

slit

down
:

the middle of the breast for eight or ten

and the only orfrey with which the chasuble is adorned runs round the neck and down both sides Once imagine the vestment curtailed of this slit. in front, and the slit or division carried a little downwards to reach the hem, and the result is a robe in no wise distinguishable from a cope, unless posBut sibly the hood may have been a later addition. for the hooded chasuble is even this is doubtful certainly not unknown and may have been common and on the other hand, the hood is not invariably found on the Coptic cope, but is a distinguishingmark of the episcopal and patriarchal as opposed to The cope worn the priestly form of the vestment. at solemn festivals by the present patriarch is of crimson velvet decked with heavy gold embroidery: the hood of like material has a gold tassel hanging from the point, and is fitted inside with a sort of cap,
inches
;

184

Ancient Coptic Churches.

[CH. v.

which may be worn instead of the mitre. here be mentioned that there is no parallel

It

may
any

in

Coptic chasuble, for the elaborate orfrey which branched over the western chasuble, and is made
familiar to

English eyes
is

in

many

ancient brasses

and monuments.
resting on the history of the Coptic supervestment, as here given, it will, I think, be dispelled by a consideration of the
If there
still

any shadow of doubt

exactly similar transformation which has befallen the

Armenian phenolion. For the phenolion, though it existed in the early Church of the Armenians, as in
every eastern Church, has now entirely vanished from their ceremonial, and, as in the Coptic rite, has been When one remembers that replaced by the cope.

one of the questions put to an Armenian bishop at ordination is, Dost thou anathematise Eutyches and all his following ?' one may feel surprised at the number of close analogies that exist between Armenian and Coptic practice, analogies which will be when we come to treat of rites and ceremultiplied, monies. The native term for the cope is sciursciar
'

1 according to Denzinger shoochar according to For2 tescue while Neale alleges that they have retained the name phenolion*, after changing the vestment.
,

Neale

cites

no authority
if

for his statement,

which

is

very interesting that the Greek

true

but of course
linger

it

is

possible

name may

on

in the rubrics

or in ecclesiastical treatises, though lost to the verHe adds that the chasuble had been abannacular.

doned, at least as long ago as the time of the

1

Rit. Or., torn.

3

*
i.

p. 133.
:

Armenian Church,
i.

p. 134.

Eastern Church

Gen.

Introd., vol.

p.

309.

CH. v.]

Ecclesiastical Vestments.
Isaac,

185

severely on the fact in his work upon the errors of the Armenians. This would be in the twelfth century but Neale

Katholikos

who comments

have mistaken the sense of the passage which censures the priesthood for not the phenolion, but says nothing about any using change in the form of the vestment. The true nature of the eucharistic supervestment seems no less difficult to determine in the case of

seems

to

referred

to,

the other eastern Churches.

to state that
'

Neale, indeed, is bold the other branches of the enough eastern Church have retained the usual form of the
'

but once more he seems in error. To phenolion take the Syrian practice first. There can be no doubt that originally the chasuble existed among the Syrians, and was called by a name derived from the Greek In ancient rubrics and the like, the phelonion.
1
:

Syrian word employed is phelono or phaino. Thus Severus Alexandrinus, in his work on the Ritual
of the Syrians, notes that the priest in apparelling himself for the altar puts on dalmatic, stole, sleeves
(the left before the right), and then the phaino or chasuble though Boderianus absurdly renders the
;

word by 'amictus'

in his Latin

translation

2
.

The

Syrian lexicographer, too, Isa-bar-Hali, gives the three forms faino, filono, and phaino explains the term to
;

the eucharistic vestment worn by priests, as opposed to the kutino or dalmatic worn by deacons

mean

and renders

burnus' as the Arabic equivalent by found in Copto- Arabic writings 3 In the illuminated
it

'al

L.

c.

Severus Alexandrinus, De Ritibus apud Syros, Fabricius Boderianus Antwerp, 1572.

:

etc.

ed.

Guido

Renaudot,

Lit. Or., torn.

ii.

p. 55.

86

Ancient Coptic Churches.

[CH. v.

Syrian pontifical at Florence, cited by Renaudot, the phaino is represented as a full flowing vestment, resembling the early Roman chasuble it is gen:

erally of uniform colour

purple
is

in

three examples,

and green in one which the phaino

broidery of ancient Syriac

but there
is

also a miniature in

depicted as covered with emflowers. Moreover in a still more

MS. dated 580

A.D.,

Eusebius

is

represented

in a miniature as

the figure of draped in a

perfectly formed ecclesiastical chasuble of the early type, and the hole for the neck is already marked by a square orfrey 1 So far the evidence in favour of the unchanged phenolion or chasuble seems explicit enough. But as we come down to more recent times,
.

we find equally explicit evidence to the contrary. Thus Asseman writing in the early eighteenth cenremarks that the phaino, while corresponding in to the Latin penula and the Greek phenolion, yet is open down the front, resembling the western cope and not the chasuble and this information may be based on a Syrian pontifical in the autograph The Syrian rubrics of the patriarch Michael 2 use the word phaino, and sometimes frequently define it as white but of course do not explain the form of the vestment. It is only fair, however, to remember that Asseman seems clearly to be writing from his own observation and even if such be not
tury,

name

Bibliothecae Mediceae Catalogus, Cod. I, tab. iii Florence, 1742. Marriott has adopted the illustration (Vest. Christ., pi. xxvii)
:

but not very

2

faithfully.

i. The p. 131, and torn. ii. p. 73 n. very difficult to follow as it speaks of a pallio seu casula,' used instead of the dalmatic, and distinguishes this

Denzinger, Rit. Or., torn.

is

'

note, however,
'

from

phaino, h. e. penula, pluvialis Latinorum.'

quae

est

phenolium .... ad

instar

CH. v.]

Ecclesiastical Vestments,

187

the case, there is much to confirm and nothing to discredit his evidence.

Whether among the Maronites the cope has been

substituted for the chasuble, is a question on which I can find very little information. This much only
is

certain, that the

same name

for the

vestment
1

Asseman phaino obtained in their pontificals. indeed alleges that this phaino is like the maaphra or phakila of the Nestorians, in other words is a cope and not a chasuble but it is extremely that, even if the character of the vestment probable had been thus entirely changed by the seventeenth century, the original or at least the modified Roman form of the chasuble has been restored by subse:

quent Roman influence. Regarding the Nestorian practice at the present 2 day, it is impossible to speak precisely. Denzinger indeed declares twice over that the phelonion, as worn by the Nestorians, resembles the western cope but the whole paragraph which he devotes to the Nestorian vestments is a matchless puzzle, of which he retains the key 3 Or perhaps the key is to be
: .

Bibliotheca Orientalis, torn.

Rit. Or., torn.
i.

Hi. pt. 2. p.

68 1

Rome, 1728.

2
3

p. 132.

In the passage just cited he says that the priest wears dalmatic, shoulders, a 'pallium' (whatever that means) called gulta, and over the orarion a phelonion or cope (ptuvi'ati)
orarion over both instead of a chasuble.

The ornaments which

'

bishops and priests

wear

in

common

are, (i) the

'

maaphra, called also phakila and

which is a pallium like the western cope, enveloping the whole body and corresponding to the Greek <f)aKi6\iov (sic) (2)
kaphila,
;

biruna, a cap or head-dress like the amice

(3) sciuscefo, or veil

(velum).
I have elsewhere pointed out the absurdity of comparing with the imaginary Greek vestment (f>aKi6\iov our cope or any other western

88

Ancient Coptic Churches.

[CH. v.

found with Asseman,

understanding.

whom

he has quoted without

uses decisive lan-

Asseman however

guage, identifying with the cope a patriarchal vestvestment.

Asseman
is

is

really responsible
to

for

this

blunder:

but

Denzinger ought not blindly

have adopted so obvious a

fallacy.

Now

there

said at the

moment of

a prayer in the ordination service for bishops to be investiture with the maaphra, where Denzin'
:

Induat te Dominus/>0//z'0 (seu casula) ger renders the original thus A rubric also in the ordination service lucis,' &c. (torn. ii. p. 247).
for a patriarch
is

as follows

'
:

Tune

afferunt

Kaphilam
'

et princeps

metropolitarum illam super caput ejus demittit (ib. p. 255). have therefore first the word maaphra rendered as chasuble

We
and

secondly the kaphila (which is identical with the maaphra) described as being lowered over the head a description which obviously Yet will not apply to a cope, and suggests irresistibly a chasuble.

another rubric
lows,
'

may be
:

the chasuble

that fol(ib. p. 272), with the prayer of investiture taken to establish the identity of the maaphra with for there the vestment is described symbolically as.
'

The the garment of celestial glory,' and the prayer continues Lord arm thee with the mystical armour of the spirit, adorn thee
with the works of righteousness, and enrich thee with the gift of that without spot or blemish thou mayest feed the sheep chastity entrusted unto thee in the fear of God and in all holiness, now and
:

alway.'

This passage cannot fail to recall the corresponding words and symbolism used in western pontificals at the point of investiture with the chasuble. There is then ample ground for believing that at the time these rubrics were written, which is probably not later than the ninth century, the phenolion was still the recognised supervestment
or gul/a,
at the

Nestorian celebration of the mass.

to Denzinger's statement
I think, explain
it

concerning the 'pallium' reference to Dr. Badger's by mistake in the text above, which Denzinger has seized with his usual avidity for blunders. The truth is that the so-called 'pallium'
Reverting

now

we may,

nothing but the dalmatic ; and because Dr. Badger, being igno' rant of the right term, uses a wrong one, surplice,' in English, out of this manufactures an entirely new vestment for Denzinger
is

the Nestorians.

This

will

be made quite clear by a comparison

.
.

of torn.

i.

p. 132,

'Presbyter orarium habet collo impositum

.

supra tunicam albam,

et

pallium quod dicitur gulta, et super

CH. v.]

Ecclesiastical Vestments.
'

189

ment

called maapkra, which he remarks apud Nestorianos pro phenolic seu phelonio GraeSyros

corum et penula, casula, planeta Latinorum sumitur, quae tamen ante pectus aperta sit et pluvialis formam The question seems so far settled for repraesentet that period and there is a distinguished orientalist of our own times, Dr. Badger, whose evidence ought
1
.'
:

to be worth quoting.
'

In describing the Nestorian

,
'

vestments which he saw at Ashitha 2 he mentions two which he calls surplice,' and chasuble,' respecbut he defines the surplice as a sort of tively shirt with short sleeves, by which it is clear that he means a dalmatic and the chasuble he explains as
'

'

'

'

orarium induitur
p.

(sc.

266, where he remarks upon the

presbyter) phelonio sive pluvial!/ with torn. ii. pallium or dalmatic which
'
'

the bishop lays on the left shoulder of the priest at the very begin' ning of the ordination service, Anglice est Surplice. Posuimus

vocem ab Assemano usurpatam.

induitur.'

Now
:

Est gulta, quae super orarium in the first of these passages the position of the

gulta as worn is left to the imagination, but it seems to come over the orarion in the second passage we are told plainly that it does

come over

the orarion.
that
it is

But what the

first

passage states unam-

biguously over the orarion.

is this,

What

the supervestment which comes directly then becomes of the guild or surplice?

must disappear, and merge back into the tunica alba or dalmatic, from which it has been conjured up by a process of mere misunderstanding. Were this conclusion doubtful, it would
Obviously
it

be rendered certain by the rubric on the next page as follows tune episcopus pallium sumat de humeris eorum et eo induat eos, et sumat stolam de humero eorum sinistro et circum colla appendat.'
: '

This proves

finally that the priest at ordination

was invested with

'

the 'pallium' or gulta first, and that the orarion was then placed over the 'pallium ;' in other words, that the 'pallium and dalmatic or sticharion are identical.
1

Bibl. Or.,

1.

c.

The

Nestorians and their Rituals,

vol.

i.

pp. 225-6

London,

1852.

190

Ancient Coptic Churches.

[CH. v.

'a plain square cloth with a cross inscribed (? embroidered) in the centre, which is thrown over the

head and shoulders, and the two parallel corners (sic) thumb and forefinger of each hand.' a chasuble, there could not be a cross in Were this the centre, for there the hole for the head must come moreover a chasuble could not rightly be described as thrown over the head and shoulders, but as so placed or lowered and there could be no reason for holding a chasuble by the corners,' whatever that term could denote. It is much to be regretted that so learned a scholar should be so ignorant of liturgical terms as to confuse a dalmatic with a surplice, and
held between the
: '
'

'

to call a

'

'

plain square cloth

a chasuble

but the

same ignorance is displayed in his magnificent work, the English-Arabic lexicon, and his authority as a ritualist is nothing. Dr. Badger adds that the vest-

ment which he terms a surplice is called peena in a name which suggests the phaino or pkaina, Syriac,
but

may

part of the Nestorians, called estla or shoshippa.

of course be a mistake in borrowing on the and that the chasuble is

' '

akin to shouchar, which, menian term for a cope.

:

The latter word might be as we have seen, is the Ar-

But on the whole, Dr. cannot be taken as of serious Badger's testimony value indeed, if it stood alone it would be so perBut there is a plexing as to be worse than useless. later writer than Dr. Badger, who very decidedly affirms the long disuse of the chasuble by the Nestorian clergy. He adds that the Nestorian deacons
1

wear the alb or dalmatic, called soudra, 'with red and purple crosses sewn on the breast,' girdle, and a
1

See Christians under the Crescent in Asia, pp. 219, 220.

CH. v.]

Ecclesiastical Vestments.
:

191

short stole over the right shoulder

wear dalmatic, girdle, stole and crossed on the breast

while priests over both shoulders falling moreover, at celebration the priest has also a chadra (i. e. tent), a large square of white linen with coloured crosses at the upper This chadra is thrown over the shoulders angles.
;
'

and held

the service

at certain places in raised so as to cover the head, at others stretched out so as to form a screen between
:

in front
it

by one hand

is

priest
cal

and people.' The chadra is obviously identiwith Dr. Badger's shoshippa or chasuble but is neither cope nor chasuble, but a nameless vestment peculiar to the Nestorians. But Mr. Cutts
:

states positively that the Nestorian clergy wear the for although he cope instead of the chasuble
:

the vestment 'pallium,' he describes it strangely clearly as resembling the cope, which the canons of
calls

1603 require the celebrant to wear in our English cathedrals. Thus the evidence of Asseman seems
established.

Yet one branch of the

oriental

Church

still

remains

faithful to the tradition of the chasuble,

the ancient

orthodox Church of Alexandria in Egypt. There the cope is still worn too, but only as a processional Thus on great festivals the patriarch, vestment. the church in solemn procession, wears a entering cope of richly coloured and embroidered silk, but The lays it aside when he is vested for the mass. chasuble worn by the patriarch differs in form from that of the priest for the latter is a true chasuble, rather of the Russian form, very much curtailed in but the front, and barely reaching to the girdle
; :

patriarchal phenolion or phelonion, as they by preference call it, reaches nearly to the ground both

92

Ancient Coptic Churches.

[CH. v.

before and behind, and so far recalls the ancient shape of the vestment. Yet it has been so far

changed and conventionalised, that at the sides and under the arms it has formal openings, which are
loosely fastened together with silken strings or ribbons. The front is not pointed, as in the English chasuble, but rather shield-shaped, the lower edge

being horizontal and the corners turned in curves and the vestment when laid out flat would be in the form of a cross, in which the upper and lower limb are much larger than the two side branches,
:

and

chasuble

the angles are rounded off. This cruciform is the result of a long process of obviously mutilation and the difference between the patriarchal
all
;

and priestly shape probably arises from the mere need of lightness in the former, owing to the greater weight of vestments which the patriarch has to carry.

The
still

treasury of the church of St. Nicholas in Cairo possesses some chasubles of the fifteenth or six-

teenth century, which are nearer in form to the old models, and which for sumptuous splendour of material and colour, for boldness of design and for
delicate fineness of work, must rank beautiful known embroideries.

among

the most

more or

Seeing, however, that the phenolion has fallen into less final disuse in the Nestorian, the MaSyrian, and the Coptic Church, though

ronite, the

originally deemed

by the canons

by all, and still recognised there seems not a single stay left to
essential

support Neale's assertion, that the usual form of the phelonion has been retained by the other branches of the eastern Church, excepting only the Russians, who

have mutilated it, and the Armenians, who have abandoned it. On the contrary, the disuse of the chasuble

CH. v.]
is

Ecclesiastical Vestments;

193

one of the most marked and most universal departures from primitive custom among all the liturgical changes in the East. We have seen that it had a long canonical existence, an existence indeed never and its origin is lost in the formally terminated,
mists that veil the

dawn of

Christian ceremonial.

Like most vestments, however, it seems to have arisen from some form of ancient oriental costume, a statement which is scarcely weakened by the admission that some vestments may seem more directly copied from classical models for classical costume
:

was eminently

oriental.

In Greek the
&c.

name

for the

chasuble appears as

0eA6i/iov, 0ei/6Atop, fyaiXoviov, (f>at\<o-

viov, <fxx.iv6\Lov, (paivwXiov, (f)aii/6Xr]s,

The word meant

some sort of heavy

body. It is, the question raised by Cardinal Bona and others, whether the (j>ai\6vri$ left by St. Paul at Troas was
a eucharistic chasuble.

to envelop the whole of course, impossible to discuss seriously

overall

made

The

idea

is

a mere ana-

chronism

both the ritual and the apparel of the eucharist were slow developments, as usage after
;

for

usage, fostered by reverence, was received and consecrated by the Church. Thus the phenolion is not

found recorded before the fourth century, and even then the evidence is not literary but pictorial. The mosaics in the church of St. George at Thessalonica 1 said to have been built by Constantine,
,

represent several figures clothed in sticharion and phelonion, which vestments seem decidedly of an
ecclesiastical

character, although there is little or nothing to distinguish the dress of bishop, presbyter, Yet the fact that each one of physician, or slave.

See Marriott, Vest.

VOL.
II.

Christ., pi. xviii-xxi,

and notes pp. 236-7.

194

Ancient Coptic Churches.

is

[CH. v.

represented as standing before the altar in an attitude of intercession, renders it prothe martyrs after their death were fitly regarded as ministers in God's service, and so were alike represented as vested in sacerdotal costume,

the figures

bable that

all

and performing a sacerdotal duty.

;

potest sive episcopus sit banus 1 so too Pope Celestine, St. Gregory, and other early writers speak of 'sacerdotes' where they

Sacerdos vocari sive presbyter,' says Ra-

'

mean bishops so that in the fourth century, when these mosaic pictures were made, the sacerdotal character of the saints depicted may have been
;

considered the one thing essential to represent, as opposed to the accidental distinction of higher and
Marriott, indeed, alleges unwaverthat these mosaics do not represent a dress ingly of holy ministry 2 ,' and most recent writers agree in

lower orders.

'

opinion. they seem to details in the

There is, however, one point which have overlooked. On examining the background of the pictures, it becomes clear that the altars there figured are arranged and furnished in a manner which already betokens a fixed system of decoration, and a considerable elaboration
this

of

ritual.

The

steps in front of the altar

the four

columns at the four corners, and the altar-canopy above the curtains running on rods between the columns the apses, the hanging lamps, and the all these denote a well-established cerescreens, monial, and are indeed the very characteristics of altar decoration which lasted in the eastern churches for full a thousand years later, and may now be seen, little changed, in connexion with the Coptic altars
;
;

Marriott, Vest. Christ., p. 46, note 71.

Id. ib. p. Ixxv.

CH..V.]

Ecclesiastical Vestments.

195

of Egypt. If then the ritual was so far developed, when these mosaics were designed, is it not reasonalso

able to conclude that the dress of the priesthood was specialised, and distinguished from the dress

of

common

life ?

It

even that the

artist

seems to me was inaccurate

easier to believe
in certain details

of the drapery, than that the priests who ministered at such altars as he has reproduced wore no vest-

ments clearly distinctive of their office. I have already mentioned the white phenolia depicted in the sixth-century mosaics of St. Sophia at Constantinople, and the phenolion in the Syriac But it is not till miniature, dating about 580 A.D. nearly a century and a half later that we find the vestment distinctly mentioned as such in any writing.

Then the patriarch Germanus speaks of the phenolion as emblematic of the scarlet or purple robe in which
our Lord was arrayed before the crucifixion. From this time onward notices of the supervestment are numerous. Thus Goar 1 mentions that Nicephorus,
patriarch of Constantinople about 800 A.D., sent to the Roman pontiff a chestnut-coloured phenolion, as

no doubt which could be used in the Latin service, and not mere curiosities. This is one more proof of the fact, which becomes clearer and clearer as we penetrate deeper into the past, that Roman and Greek vestments were originally the same, or rather that the vestments, like the ritual and the language of divine worship at Rome, were adopted from eastern originals. As regards the colour of the Greek ministering dress, Goar remarks that red or purple vestments are used
well as a seamless white sticharion,
gifts
1

Euchol.

p. 113.

196

Ancient Coptic Churches.

[CH. v.

through the season of Lent, but that white is the normal colour for the rest of the year; and he cites Symeon of Thessalonica to this effect. Purple
vestments, however, seem to have been regarded in
general as befitting mournful rites, and to have been worn during the office for the burial of the dead.

Besides the ordinary chasuble now in vogue among the Greeks there is a particular kind of phelonion, called the TroXvo-ravptov, worn by bishops it is dis;

tinguished by being thickly broidered crosses.

sown with small em-

regards the origin and use of the western chasuble, the materials for its history are so well

As

known, and have been so thoroughly winnowed by various writers 1 that it is needless here to speak at length. Suffice it to remark that up to the ninth century planeta was the term used to designate the ministerial supervestment that from this point the term casula appears, and ere long the two names are used interchangeably and that, finally, the later term, from which our 'chasuble' is derived, so far
,

The prevailed as to extinguish the older planeta. transition from the secular to the ecclesiastical garment seems slow and hard to mark but it is not
;

surprising to find the most ancient testimony for the use of the planeta, as the distinctive vestment of
priests and bishops at the altar, in a remote country like Spain, where probably the common dress differed

widely from those classical models which

1

in Italy

both

See Marriott, Vest. Christ, App. C, and p. Ix seq. G. Gilbert Essay on the Hist, of Eng. Ch. Archit, p. 113 seq. Chambers, Divine Worship in England, p. 60 seq. Bock, Geschichte
Scott,
vol.

der Liturgischen Gewander, i. p. 317, &c.

i.

427.

Rock, Church of our Fathers,

CH. v.]

Ecclesiastical Vestments.

197

ruled the fashion of daily life and determined the form of clerical costume. If, for example, the priestly

during the second century, which doubtless differed only slightly from lay attire, were introduced into less civilised places like Spain
attire in

Rome

or Gaul at that epoch, it would at once be marked off as distinctively sacerdotal by contrast with a
different type of dress in

common

use

among

the

Spaniards or the Gauls. given to the

astical

Thus an impetus would be

development of an exclusively ecclesicostume, and a certain fixity would be obtained earlier among remoter communities than at the very fountain-head, whence they drew their inspiration. It is in the Acts of the Council of Toledo (633 A.D.)
is first recorded as the priestly supervestment, though even there it is only mentioned incidentally as the familiar ornament of the presbyter,

that the planeta

with nothing to suggest that in use for generations. There

the chasuble was
;

it

may

not have been

is artistic

evidence that

worn

in Ireland as early as the

belongs the reliare represented figures draped in full flowing chasubles with emIn Scotland priests in chasubles broidered orfreys 1 are found upon some very ancient sculptured stones and in the Book of Deer, dating from the ninth
eighth century quary of St. Maedoc,
.

for to that date

on which

century, chasubles are

2
.

worn by the evangelists there

;

France rich in sculptured evidence depicted for the chasuble of the same epoch for almost
is

every plaque ivory covers of the Sacramentary of Drogon has one or more examples of
in
1

the

Warren, Lit. and Rit. of the Celtic Church, Westwood, Facsimiles of Anglo-Saxon and

p. 1

1 2.

Irish

MS.,

pi.

li.

igS

Ancient Coptic Churches.

[CH. v.

the vestment, and the Sacramentary at Tours, also belonging to the ninth century, bears further testimony to its prevailing use. England is rather
destitute of early ecclesiastical art-remains
;

but the

chasuble

is

found mentioned, apparently as long

established, in the eighth -century Pontifical of EcgIt is curious to find, in confirmation of the bert.

Coptic usage as described by Vansleb, that up to the tenth century, at least, the episcopal chasuble

was distinguished from the sacerdotal by

its

hood

a tradition dating from very early times, as is proved by the fact that St. Isidore of Seville speaks of the casula as 'a garment provided with a cowl/ or hood and by the very name for the chasuble in Coptic, KoifKXlott, which is clearly derived from the Byzan1
;

tine

Greek

KovKovXXiov,

of Pachomius,

which occurs in the writings a word Evagrius, and Palladius

to

ultimately traceable
in

the

Latin

cucullus.

The

elaborately embroidered maniple which was found

the

tomb of
it

St.

still

upon
of

the

Cuthbert, at Durham, bears figure of St. Sextus, an early

Rome, arrayed in a chasuble, which bishop has suffered some curtailment as compared already
with the ancient form, although the figure belongs to the tenth century. This is said to be the

Others earliest English example of the chasuble. are contained in the Benedictional of St. Ethelwold
the miniatures of which display several 2 and in the somewhat later fully vested figures of the Anglo-Saxon Church, now in the pontifical
(c.

970

A. D.),

Rouen

Library,
1 2

there

is

a bishop depicted wearing

pi. Ixvi.

Marriott, Vest. Christ.,

Bloxam, Ecclesiastical Vestments, pp. 14-16.

CH. v.]

Ecclesiastical Vestments.

199

a chasuble which, like that of St. Sextus, is considerably shorter in front than behind. Another bishop in and the same pontifical is represented in a cope this is the earliest instance known to Bloxam of
;

But surely an example some five may be found in the mosaics of S. Apollinare in Classe near Ravenna, where the figure of Melchisedech, who is breaking bread at an altar, on which lie wafer and chalice, is robed
that vestment.

hundred years

earlier

by its golden border and fastened over the breast by a morse, in the A similar vestment fashion usual to this very day. is seen in a mosaic at the church of S. Vitale, Ra1 venna, worn in this case also by Melchisedech but
in a violet cope, clearly defined lines
,

not so distinctly shown, owing to the sideward position and the uplifted arms of the celebrant.

But although the shortened chasuble appears thus early in our own country, it had not in Anglo-Saxon times arrived at that pointed form, with which our mediaeval monuments have made us familiar. This further alteration arose not from general reasons of convenience, but from the specific requirement of more freedom of action in elevating the host, so that it might be seen by the people over the head of the celebrant, who stood with his back towards them.
In Italy the priest faced the people at the moment of elevation, so that there the same cause did not
operate.

Yet even the Roman chasuble has

suffered

great diminution, as

is proved for instance by the well-known eleventh-century fresco of St. Clement at

St. Mark's, in Venice.

On

the other hand, there

is

an overwhelming mass of evidence to show that the ancient ample vestment continued in use in Rome
1

See

La Messe,

vol.

i.

pi.

iii.

and

pi.

ii.

2OO
down

Ancient Coptic Churches.

to the year

[CH. v.

and even at the present day the Roman rubrics require the full flowing chasuble. There are also in our own churches many
1600
A. D.
1
:

sepulchral effigies and brasses, which bear witness to the fact that the ancient chasuble lasted side by side

with the mutilated form of the vestment, almost up to the period of the reformation.

These chasubles in our own and in all Christian countries were not always of white pale and golden yellow, crimson and purple, were not uncommon
:

were employed, and cloth of gold and these silk, velvet, were embroidered with beautiful orfreys, sometimes having costly jewels inwoven, or even covered entirely with flowers and other designs in the finest No pains or cost were thought too needlework. to adorn the apparel used at the service of great our altars, and our churches were unrivalled in the splendour and number of their vestments, as many
colours.
richest materials, too,

The

such as

records

still

remaining

testify.

THE CROWN OR
(Coptic -f JULHTp^.
2
,

MITRE.

ni KX^JUI, ni

Arabic

Both branches of the ancient Church of Alexandria

in
1

Egypt recognise the mitre as part of the episcopal

G. Gilbert Scott, Hist. Eng. Ch. Archit,
Denzinger,
ii.

p.

117

n.

8 3

48.

If (TKfinrpov is the

Peyron's Coptic Lexicon has also 6*pHTTe, diadem or (rKfjirrpov. etymology of the word, we have another instance

of an entire change of meaning in present usage of the Coptic as compared with its original.

CH. v.]

Ecclesiastical Vestments.
;

201

insignia

and

in

both the mitre

arch as well as by bishops. doubting the tradition which derives the use of the

worn by the, patriThere is no reason for

is

mitre by the patriarch of Alexandria from the presi1 dency of Cyril at the Council of Ephesus in the
,

that be too precise a statement year 431 to please historic minds, it may at least be maintained that the legend points to a very early use of
A. D.
:

or, if

the mitre in Egypt. Moreover, if we remember the deadly feud which, twenty years later, rent asunder the two branches of the Church and kept them in per-

manent antagonism and if we think how likely it is, on the one hand, that both lines of patriarchs should cling to all their ancient privileges, and how unlikely, on the other hand, that either line should borrow an
;

innovation from

its

unorthodox

rival

then the fact

that both the Jacobite and the Melkite Churches do acknowledge and retain the mitre may be taken as

strengthening the legend, and almost establishing the existence of some sort of distinctive head-dress
for the patriarch of Alexandria, at least as early as the
first

half of the
is

There

century, before the separation. an antecedent probability that the use

fifth

of the mitre arose early in the East, where the covering for the head has always been a matter

modern

of great dignity and importance, and where the tarbfish or fez still remains as the direct

descendant of the ancient Phrygian cap, which the earliest mitres both in the East and the West seem to have imitated. It is true that the evidence upon the question is not very copious; but enough may be mustered to repulse all Roman claims to the mitre as an exclusively Roman vestment. Goar
1

Goar, Euchol.,

p.

314.

2O2

Ancient Coptic Churches.

[CH. v.

himself cites Allatius as authority for a pontifical Ka\vTTTpa, and further quotes from Coresius of Chios a story of a dispute between Theophilus, a patriarch

of Alexandria in the tenth century, and the Greek emperor, who, to settle matters in a friendly way, conferred a royal crown upon the patriarch, and was
himself received

among

the

members of

the patri-

arch's sacred college.

We

are told, too, that up to

the patriarch of Jerusalem wore on solemn occasions the mitre of St. James.

869

A. D.

Turning now to the various rubrics, we find the mitre clearly mentioned as one of the insignia put on by the patriarch of Alexandria at his consecration. This is in the Tukian Pontifical. It is worth remark that none of the ancient Coptic versions of
the order for the consecration of bishops contain very explicit evidence for the use of the crown or
mitre.

The

fact

may however be

accounted for

by the utter confusion on the subject of the head-dress, which marks the rubrics in their present form or by the supposition that the privilege of
either
;

wearing the mitre was extended to bishops at a late epoch or possibly by the custom now holding, by which bishops are forbidden to wear the mitre in
;

presence of the patriarch. Yet in the ritual of the Syrian Jacobites the imposition of the mitre on the head of the new bishop is the most solemn act in his
investiture

by the

patriarch.

The mitre is twice men,

tioned in the order as given by Morinus 1 and twice also in the text of Renaudot 2 Renaudot asserts too
. 1

Denzinger, Rit. Or.,

torn.

ii.

pp. 74, 75.

'
'

from Renaudot the words imponit illi cidarim seu mi/ram, alligalque illi epomidem,' but adds in a note ornamentum Denzinger
agilur
cites

de quo

(sc.

mitre?) est

Maznaphlho, amictus phrygio opere

CH. v.j

Ecclesiastical Vestments.

203
mensame

that in several Syriac manuscripts the mitre is tioned under the name togo (obviously the
'

'

as the Arabic

as one of the episcopal ornatherefore probably mistaken in denying the mitre to Syrian bishops and there seems no question that it was worn by their patriarch.

'

tag

')

ments.

Asseman

is

extremely unfortunate that nearly all the ancient Coptic paintings have perished, and really that bronze or stone monuments carved shrines or
It
is

effigies of great ecclesiastics in Coptic history. Yet from

are simply

unknown
relics as

such scanty

the hand of time has spared some little evidence may be gathered for the early use of the mitre.

the panels

Thus one of the now

saints
in

whose

figures are carved

upon

the iconostasis at the church of

to

Abu Sargah seems

wear some kind of head-dress

' '

ornatus? thus asserting that by mitra of the text amice with an embroidered orfrey. This mistake

is is

meant an
sufficiently

refuted by the remainder of the sentence quoted from the rubric ' Epomis is obviously the amice, and alligatque illi epomidem.'
'

is

cidaris seu milra! The synonym too quite distinct from the proves that the mitra answers to our mitre. As regards the patri-

archal mitre, there

that

is

no

conflict

among

our authorities.

I think,

Mr. Cutts must be mistaken in stating that the therefore, ' Jacobite Syrian patriarch does not wear a mitre but a veil on his
head, which
tians
is

thrown

off at the

reading of the Gospel.'

(Chris-

under the Crescent in Asia, p. 84.) He describes this veil as 'set with plates and bosses of silver/ Doubtless it corresponds

with the Coptic ballin, and is the common vestment of the patriarch, whereas the mitre is only used on great festivals. It is a mistake
into

which a

traveller

celebrate without a mitre,

such an ornament.

might fall very easily from seeing the patriarch and from failing to find any example of In the same way, the Coptic patriarch seldom

wears the crown to celebrate, and in all the scores of visits that I have paid to various churches I have only seen one example of

any

mitre.

Yet beyond

all

shadow of doubt

the mitre

is

worn, not

only by the Coptic patriarch, but also by the bishops.

2O4

Ancient Coptic Churches.

[CH. v.

resembling a low diadem. They date from the eighth century, and may be denoted as patriarchs by the cross upon the long spear-like staff which they carry. Probably of the same date, or a little is the ancient later, pillar-painting at Al Mu'allakah *, now much defaced, but still showing very clearly
the patriarchal
pall,

jewelled diadem. silver or gold divided into tiny compartments, each enclosing a precious stone something like the dia-

and a nimbed head wearing a The diadem consists of a band of

dem on

S. Vitale,

the head of Justinian in the mosaic picture at Ravenna, and the intention is so obvious

that, if this

monument stood

quite alone,

it

would

alone suffice to prove the use of the crown as a distinctly recognised vestment at a time when the metal mitre at least was quite unknown in Europe.

and pictures on panel, dating or sixteenth century, there is a But thenceforward gulf void of artistic evidence. and patriarchal figures of St. Mark and of patriarchs,
this

Between from the

fresco

fifteenth

our Lord, become common and they generally wear a golden crown beset with jewels. The shape however of the crown had by this time changed and instead of the low diadem, a narrow band or fillet of metal the brow, we find a solid covering for encircling
: :

the head
times.

more resembling the royal crown of modern There is no instance in Coptic painting of

the two-peaked mitre, familiar to us in Roman usage and in our own brass effigies and heraldic designs.

But though the mitre of western shape

is

quite

unknown to Coptic bishops, the exact form of their own head-dress is not fixed after any rigorous model.
1

See

illustrations, vol.

i.

p.

191, and vol.

ii.

p. 156.

CH. V.]

Ecclesiastical Vestments.
in fact
'

205

The Copts
'

do
:

not, strictly speaking, use the

crown

word mitre at all with them the mitre is a tag or and the crown may be made after many
:

preserves the essential idea of a kingly head-dress, the symbol of sovereign power.
patterns, so long as
it

Fig.' 28.

The Crown

of the Coptic Patriarch.

there any recognised or necessary difference in the form of the crown as worn by bishops and
is

Nor

The only distinction is as worn by the patriarch. a bishop either to wear one of usage, which forbids his crown or to hold his staff outside his own
diocese,

during the presence within it of the patriarch, by whom his authority is overshadowed.
or

206

Ancient Coptic Churches.

[CH. v.

It must therefore be clearly understood that the form of the patriarchal crown given in the illustration has been determined by the artist's fancy, and has no symbolic or ritual significance whatever. The crown, which is of solid silver gilt and is covered with various enrichments, was sent as a gift from king

John of Abyssinia, by whose order

it

was made,

to

the present patriarch Cyril. Much of the work upon it is extremely fine, and the whole produces an effect

though somewhat barbaric, magnificence. The body of the crown is cylindrical the top is domed and above the dome, which ends in a beautiful boss of filigree work, rises a little open tower supporting a cross set with five large diamonds. The cylindrical part is divided into two sections by three horizontal fillets or bands of raised work each band is thickly studded with paste jewels of various
of real,
:

colours separated by finely wrought metal bosses a profusion of short tiny chains with pendants hang
:

from the lower rim of every band, while on the upper rim stands a delicate open parapet of very minute workmanship. Vertically, the walls of the crown are divided by raised bands into eight sections, which are

work and chased with rude engravings of the Virgin and

alternately filled with a spiral design of filigree

Child or other sacred figures. The front of the crown is distinguished by a small curved projection upon the lowest fillet. The dome is ornamented by a number of lines radiating from the centre, and the
spaces between them are filled with a chased design of very graceful scrollwork. glance at the illustration will show the triple character of this pontifical

crown

but that character is due merely to a local the affectation of this form of crown by accident,
:

CH. v.]

Ecclesiastical Vestments.
,

207

the kings of Abyssinia 1 and must not suggest any comparison with the triple crown of the Roman
pontiff.

practice of the Melkite Church of Alexandria agrees with that of the Coptic Church in granting the mitre or crown to bishops, as well as to the patriarch
;

The

but dissents

having a specific form of mitre for the patriarch, different from the episcopal crown, and called by a distinguishing name. For the patriarchal
in

called tiara, the episcopal mitra and the distinction of shape is this, that the tiara is lofty and

mitre

is

resembling the western mitre without any or horns at the top while the mitra is a real It is crown, low, and rather globular than conical.
conical,
cleft
;

impossible to say when this distinction arose, or for what reason. The only tiara which I have seen in

Cairo is quite modern it is made of crimson velvet, with a zone of silver or gold about an inch broad encircling the head, and from this zone four metal bands rise and meet at the top of the cone, upon
:

which there stands a jewelled

cross.

Each of the

four vertical divisions of the tiara encloses a porcelain medallion, painted with sacred figures, and set round with precious stones. The mitra has all the characit is generally made of of very rich velvet, covered rarely with elaborate gold embroidery, and studded thick

teristics of

a royal crown

silver gilt,

more

with jewels.
:

The

mitra,

though of metal,
is

is

never of

a solid plate of silver or openwork gold, casque-like in this regard, and not a circlet with
the ground

The
same

the

gold crown of king Theodore, captured at Magdala, has It may be seen at the South Kensington peculiarity.

Museum.

2o8

Ancient Coptic Churches.

[CH. v.

bands of metal coming down from the top to meet it. There is at the church of St. Nicholas in Cairo a large collection of these crowns, some of which are
ancient and exceedingly beautiful.
is

The

oldest there

a most magnificent specimen of silver-work and The head-piece is of solid silver round jewellery.
:

enclosing an exquisite design of small flowers repousse\ Immediately above this is another zone of the richest blue enamel, in which is wrought some sacred writing in Greek characters. Above this comes a third narrow band of delicate work, raised, and standing out from the ground and all the points and angles of the design the

bottom runs a

circlet

The globe enclosed are set with lustrous jewels. or main body of the crown is marked off into four
equal compartments by vertical bands descending from a circlet near the top. These bands are of

open

work, soldered on to the ground, like the narrow circlets just mentioned. In the centre of each compartment, and slightly raised, is an oval medallion of superb enamel, in which the Virgin,
silver

third of the

our Lord, and other sacred figures are wrought in soft yet resplendent colours, red, green, and blue and round every medallion runs a border of costly gems. The circlet round the top of the crown, too, which
;

receives the four vertical bands, is richly jewelled on the edges, while the interior consists of blue enamel enclosing a text from Holy Writ in Greek letters.

But the topmost point is covered with a large boss, which tapers upwards in three low stages, all set with precious stones, and on the summit stands a small cross. From the style of the enamelling and of the workmanship generally, I think that this most sumptuous and splendid mitre may be assigned to

CH. v.]

Rcclesiastical Vestments.

209

the eleventh or twelfth century: but no description and no picture can convey any idea of its beauty. In the same treasury I saw several other crowns, all

of rich metal work or jewelled embroidery, and some In every case the crown is surof them ancient.

mounted by a

cross,

which

is

a characteristic feature

of the bishop's head-dress, both Greek and Coptic. It is, then, very clear that in both branches of the

Church of Egypt the use of the mitre is not merely known, but ascends at least to a very considerable
antiquity.
It is clear, too, that

Neale's account of the

all he tells us is that very inadequate, the patriarch of Alexandria employs a cap resembling a crown, and never removes it during the liturgy 1 .' The Melkite patriarch of Alexandria wears no sort

matter
'

is

when

of cap, but only the tiara and the Coptic patriarch wears a crown on all solemn occasions, and the only
:

kind of cap which ever covers his head is a sort of tarbush concealed within the hood of the. cope. There is, however, a cap recognised as a liturgical

vestment at the present day, and dating from a very remote epoch. It is first mentioned by a Coptic
writer of the twelfth century, a bishop of Akhmlm 2 who gives it in a list of sacerdotal vestments
,

and describes it as adorned with small crosses/ Renaudot merely cites this very interesting passage without criticism 3 having no further evidence upon the subject. For a like reason, doubtless, Denzinger
,

'

Eastern Church: Gen. Introd., vol. i. p. 313. This author is repeatedly cited by Renaudot, as
his full

Denzinger gives
3

name

as

'

Echmimensis.' Ferge Allah Echmimi,' which

'

should doubtless be Farag Allah Akhmimi.

'Mentio fit praeterea cidaris quarrt Lit. Or., torn. i. p. 163. sacerdos imponit capiti et quae cruciculis ornata est,'
VOL,
II.

2io

Ancient Coptic Churches.

[CH. v.

prefers to reject the Coptic bishop's testimony, and to explain away the priest's cap as a mere mis-

Such a understanding of the epomis, or amice confusion is extremely improbable, for the same authority mentions the amice in his list as a separate
1
.

vestment of the priesthood.

thorities beside are absolutely

When

all

known

au-

dumb on

the subject,

and when not a grain of evidence could be found in any quarter, it was only natural for Denzinger to be
nevertheless suspicious of so isolated a statement The the bishop was right, and the critic is wrong. of this is remarkable, but quite modern it has proof
: :

seven centuries of silence but I think it strong enough to pass with an electric flash of conviction. For a cap exactly answering the description of the Coptic writer seven hundred years ago is now used in the service of the Church, not as a rule by priests, whose heads are generally covered by the shamlah or amice, but by deacons. For instance, in the church of Abu-'s-Sifain among the vestments is
to leap across
;

a cap of crimson velvet, shaped like the ordinary tarbush, but having the upper and lower rim encircled by a band of silver lace, and the sides divided
into four

within
silver

each
with

compartments by compartment
smaller

vertical
is

bands of lace
cross

of
silver

solid
all

starlike

crosses
cross

between

the
is

branches, and another fastened on the top.

of

lace

very

similar cap

of

crimson velvet with four divisions may be seen at St. Stephen's church by the cathedral but
:

Mentio fit etiam teste Renaudotio apud Echmimensem cidaris cruciculis ornatae, quam sacerdos capiti imponit, de quo (sic) tamen varia nobis dubia occurrunt,
Kit. Or., torn.
'

i.

p. 130.

videturque nihil aliud esse nisi pilogion.'

CH. v.]

Ecclesiastical Vestments.

211

example only two of the divisions are filled with crosses, the other two containing each a figure But in every case the of the six-winged seraphim. is that the cap is adorned predominant impression
in this
'

with small crosses,' precisely as described

in

the

I have no doubt at all that the twelfth century. vestment was originally a priest's cap exclusivelysuch as existed in our English ritual of old, though traces of it are not common in our monuments and as the use of the shamlah prevailed more and
1
;

AJB
Fig. 29.

Priestly Cap.

more, was relegated to deacons, just as the priestly mode of wearing the stole seems to have descended even to sub-deacons. Indeed it is very probable that
the priestly cap itself
:

is

a descendant from the earlier

'

episcopal crown and the mere fact that priests were able to wear in the twelfth century the cap adorned

with small crosses

'

obviously a head-dress of some

splendour

constitutes in itself a powerful

argument

for the antiquity of the Coptic mitre.

Hackney church, dated 1521 A.D. (figured Brasses), in which a priest is shown wearing a low rather closefitting cap with a point on the top.
is

There

a brass in

in Waller's

Monumental

P 2

212
It is

Ancient Coptic Churches.

in the history

[CH. v.

worth while dwelling a moment on the curious of the priestly cidaris as an illusgap tration of what may be called the accidents of eviHad Farag Allah's dence upon questions of ritual. statement stood absolutely alone, as Denzinger thought, the temptation to reject it, as he does, is almost irresistible it seems so much safer to argue that, if such a vestment had existed, it must have been noticed by other writers. If, on the other hand,
:

the mere existence of the cap as a present appurtenance of worship were the sole fact known about it,
while pictures and books of the past were silent then the critic would conclude with a great show of
;

reason that the cap was a mere modern invention of

no authority.

Thus

in either alternative,

however
:

faultless the logic, the conclusion

would be wrong

and

only the accidental coincidence of the two facts, divided by seven centuries, that establishes the truth, which either singly would seem to deny.
it is

remains to touch lightly on the use of the crown or mitre in other Churches of the East and in I have the West. already spoken of the Syrians as recognising the mitre, on the testimony of Renaudot and Morinus and although Denzinger alleges Jacques de Vitry and Asseman against Renaudot, he is, as usual, uncertain and even contradictory, and his reasoning is quite unable to shake the solid Or even authority of the great French ritualist '.
It
;

Briefly Denzinger writes as follows (Rit. Or., torn. i. pp. 131-2): Renaudot mentions among the bishop's ornaments the Thogo, corona sive mitra? According to Asseman mitras non deferunt Syri Jaco' '
'

bilae

except the Catholics.

is doubtful.
'

which
'

Renaudot speaks of mitram sive cidarim' Doubtful too is Morinus' rendering of the Syriac
cidaris.

Maznaphtho or amice by

Jacques de Vitry expressly

states

CH. v.j
if

Ecclesiastical Vestments.

213

there be not sufficient evidence to prove conclusively the use of the mitre by Syrian bishops, there
is no question that the tiara is worn by the patriarch, both Jacobite and Maronite and this fact creates a strong presumption that the privilege of wearing a crown was granted to bishops also, a presumption which is rendered almost certain by the identity of the Syriac togo, as given by Renaudot, with the Arabic tag, the name for the episcopal crown in
;

the two languages. The mitre is a customary ornament of the bishop among the Maronites, and is placed on his head at ordination, according to ancient rubrics. Regarding

Nestorian practice there is some ambiguity arising from the difficulty of interpreting the terms used in the pontificals. Denzinger says plainly,
the

Mitras non gerunt nisi Chaldaei Romanae ecclesiae 1 Yet, from the close conjunction of the biruna with the pastoral staff in the rubrics, it is
'

uniti

'.

hard to doubt that the biruna means some sort

of head-dress resembling a mitre, rather than an

amice as alleged by Denzinger.

Thus we

read,

thai Syrian bishops, except the Maronites, do not use mitre or ring. Then follows immediately the list of the Syrian patriarch's pon-

word for word Apud Syros MaroJacoUtas patriarcha insignitur Masnaphta (sic) seu amictu simili Birunae Nestorianorum, Phaina seu Phainolio, orario seu
tifical

vestments, which I give

nitas et

epitrachelio pontificio

ad

instar omophorii seu pallii Graecorum, tiara

seu mitra, et baculo pastorali : and in the same page the Biruna is denned as cidaris phrygio opere ornata instar amictus, and the

Maznaphtho as amictus phrygio opere ornatus. It is clear at least that Denzinger has no argument to bring against Renaudot's statement: and that when he charges Morinus with
confounding
as
,

cidaris

and amictus, he reserves the

i.

right of the

same confusion

his private privilege.

1

Rit. Or., torn.

p.

132.

214
'episcopi
.

Ancient Coptic Churches.

.

[CH. v.
'

ordinati

birunis et baculis':
in

induit

birunam
'

et tradit

virgam

manum

eius dexteram':

ornati birunis et baculis': 'episcopi suo ornatu et * birunis induti et baculos tenentes': patres vero ornantur maaphris. birunis, baculis': prince ps me'

tropolitarum

induit

eum

biruna, et tradit

illi

baculum

.' These passages cannot, of course, prove the usage of what we call a mitre, but they do prove the usage of some closely corresponding ornament.
1

Among
been

the

Armenians the mitre

in

is

said to

have

the eleventh century. Howadopted ever that may be, at the present time their bishops wear both mitre and ring ~, and are singular in the
first

latter

usage

among

all

the oriental Churches.

But

the infulae or strings, which once depended from the mitre, have now become detached, and, curiously enough, are represented by strips of brocade fastened

on to the shoulders of the cope 3 None of the other Churches of the East ever had anything corresponding to the western mitre-strings, their head-dress being rather a crown than a mitre and
. :

the singularity of the Armenians in using this mitre of western form, together with the episcopal ring, seems to give point to the legend which makes this

mitre in the

first instance a gift from Rome. The Armenians however agree with the Copts in the use

of the

priest's cap,

which they term

'

sagavard.'

Both bishops and from the Cherubic

1

priests

Hymn
torn.
ii.

remove their head-dress to the end of the service.

Denzinger, Kit. Or,

Id., torn.
i.

pp. 238, 244, 245, 249, 250, 255.

2
'

p. 133.

The reason of this Fortescue, Armenian Church, p. 134. change may be conjectured from a perusal of Neale's remarks, Gen. Introd.,vol. p. 313.
!

i.

CH. v.]

Ecclesiastical Vestments.

215
'

regards the Greek Church proper, Neale states a kind is unknown, but bishops wear of bonnet,' which he illustrates by a woodcut, but does not further describe, nor even name. Except for
that the mitre

As

the absence of the cross on the top, it bears considerable likeness to the crown of the orthodox Alexan-

presumably it is of some soft material and not of metal. This seems borne out by Rock who calls the Greek head-dress a round hat or cap, and states that it is known by the name tiara'
drians, but
1
'

Turning our eyes now

the
closest
earliest times

to the West,

we

shall find

analogy with Coptic practice in the The and in the remotest countries. Celtic bishops wore crowns instead of mitres V What a change of world is wrought by the change In the sixthof two letters, from Coptic to Celtic
'
!

century life of St. Sampson that saint is represented as having seen in a dream three eminent bishops
'

adorned with golden crowns/ Mr. Warren mentions the figure of 'an Irish bishop thus crowned on a sculptured bas-relief of great antiquity, part of a ruined chapel in the valley of Glendalough,' and is of opinion that the crown was used in the AngloSaxon Church up to the tenth century. Thus in the Benedictional of St. Ethelwold an ecclesiastic is depicted wearing a golden and jewelled diadem. Rock 3 too says that the early bishops wore crowns of gold set with jewels but adds that a kerchief or head-linen was also borne by the Anglo-Saxon
;

Church of our Fathers,

vol.

ii.

p. 62.

p.

See Mr. Warren's Liturgy and Ritual of the Celtic Church, 119, and the interesting notes on that and the following page,
I

from which
3

have freely quoted.

vol.
ii.

Church of our Fathers,

p.

91

216
prelates
:

Ancient Coptic Churches.

it

[CH. v.

was
l

tied with a

fillet,

the ends of which

hung
is

behind.

The
,

figure of St.
in

Dunstan

in

the

Cottonian

shown

the eleventh century, painted a round cap with two latchets wearing

MS.

hanging behind. In an eleventh-century fresco at S. Clemente in Rome the papal mitre is represented as a high conical cap a There is a twelfth-century enamel in the Louvre in which Melchisedech, standing at the altar and administering the cup and wafer to Abraham, wears dalmatic, alb, chasuble, and a crown upon his head but the crown here is doubt.
:

less

rather a

symbol of kingly than of

dignity. sculptured figure over the portal of St. Denys of the same epoch shows a low but decided mitre 3 having already indications of the and in a horns, which started about that time mosaic at St. Mark in Venice a precontemporary
, ;

priestly

cisely similar mitre

is

depicted.

From

the twelfth

century onward the mitre is of frequent occurrence in pictures, brasses 4 and monuments of all kinds, and the gradual evolution of the form now most familiar is very distinctly traceable. Ever since the mitre has been formally recognised as an ecclesiastical vestment in the West, the custom has been for the bishop to wear it at the mass, removing it only at the moment of office. Its usage nevertheless was
,

Westwood,

Facsimiles, pi. 50.

xii.
s

2
4

Archbishop Ysowilpe, in the church of St. Andrew, at Verden, near Bremen, who died 1231. He wears a low flat mitre, yet with two decided peaks. Next in date comes the brass of Bishop Otto, of Hildesheim (1271), in which the mitre is slightly higher, but the peaks still are wide
is

La Messe, vol. i. pi. The earliest known

Id. ib.,-pl.

xiii,

xiv.

brass

that of

About a century and nearly meeting, as at

apart.

later

we

find the peaks sloping inwards

present.

CH. v.]

Ecclesiastical Vestments.
it

217
was worn

not confined by the church walls, but out of doors on festival occasions.

THE

CROZIER OR STAFF OF AUTHORITY.

:

1 (Coptic ni cy&urr

Arabic jlXx) I.)

Coptic patriarch and all his bishops carry the pastoral staff; but the same rule which controls the wearing of the mitre by bishops, limits also the usage of the staff. For it is only in his own diocese, and

The

when
bishop

that

diocese

is

visible presence of the patriarch

not overshadowed by the within it, that a

carry the staff, which the Copts call In the West emphatically 'the staff of authority.' the symbolism of the staff has always been a matter

may

some controversy among the Copts both the term by which the staff is known, and the limitation placed upon its usage, agree in determining the emblem as that of jurisdiction. There seems no idea of pastoral care associated with the staff and
of
:
:

rod carried by the Coptic bishop denotes a royal sceptre, just as his head-dress denotes a kingly crown. Accordingly the episcopal staff never under any circumstances has the crook-like form familiar in all
in fact the
Its shape will be understood western monuments. at once from the statement that it resembles the Greek and not the Latin type of crozier 2 i. e. that the upper end terminates as a tau-cross with two
,

This again

is

a foreign word, but curiously enough nearer

it

Hebrew than Greek:

2

The

use of this word

corresponds to B3K>. is sometimes, but wrongly, limited to

the archiepiscopal cross as

opposed

to the episcopal staff in the

218

'Ancient Coptic Churches.

[CH. v.

short symmetrical branches, instead of rounding off to a crook or spiral volute. But in the Coptic

two branches are nearly always in the form of serpents' necks with heads retorted, and in the centre between the two heads is a small round boss surmounted by a cross. By a curious coincidence with western usage a flag or veil the Latin is fastened on to the staff near the pannicellus top
crozier these at the natural

place for grasping

it.

The

veil is

silk, and often of a green colour. Enough has been now said to indicate the points of difference between the Greek and Egyptian crozier, and the peculiarities of the latter. First, if Neale l is to be trusted the Greek pastoral staff in walkis used to lean upon, and is not much ing higher than the hand.' Curzon 2 though not very clear upon the point, seems also to speak of a short patriarchal staff. Both authors give cuts showing the

made

of

'

'pateressa' or 'patritza,' as they variously call it, but unfortunately without any scale of measurement. Neale's woodcut, however, is obviously taken from Goar's 3 figure of the patriarch Bekkos in walk-

ing costume, and there the staff can only be about 3 ft. 6 inches in height. Goar's words, too, in another 4 place point to the same conclusion pastorali autem
' ,

virgae Pontifex innititur progrediens eius summa pars juxta manum transverse ligno sive eboreis ser:

pentibus in sese capitibus mutuo retortis, ayxvpnv 5 est ornata.' that the Again, he remarks
West.
1

I shall

not scruple to employ the term in

Diet. Christ. Antiq.
Introd., vol.
4
i.

its

broader sense.
Pastoral Staff.

For etymology, see Smith's Eastern Church Gen.

:

s. v.

p.

314.
"'

Monasteries of the Levant, p. 299.

Euchol., p. 115.
Ib.. p.

314.

Ib., p.

313.

CH. v.j

Ecclesiastical Vestments.

219

'pateressa' (appropriately so called 'a paterna soldikanikion,' i.e. emblem of jurisdiclicitudine'), or

'

by bishops and abbots it is, moreover, shorter than the Latin crozier, and not so richly adorned with precious metal or gems, and consetion, is carried
;

All this is different quently is used in walking. from the Coptic staff, which is usually about 5 ft. 6 in. long, and is not used except as an ornament of
patriarch, when he drives beneath his oriental dignity, for to walk abroad, has with him a servant who carries a tall, plain,

church ceremonial.

The

is

silver-headed staff or mace, but does not take his crozier. Another difference is this, that while the
istic

Coptic form agrees with the Greek in the characterdesign of the serpents' heads, the little cross
peculiarity.
I

between the heads seems an Egyptian

third point of contrast

is

the

veil,

of which

can

find
It

no mention
is,

in

accounts of the Greek pateressa.

however, interesting to find that in the other branch of the Church of Egypt, the orthodox Greek or Melkite, the form of the episcopal staff exactly corresponds with that of the Coptic bishop's for it has the cross and the veil, and is from 5 ft. to 6 ft.
:

in height. rare that

;

Examples of the Jacobite crozier are so have never seen a single ancient specibut the Melkites, by better fortune or more men careful reverence, have preserved from past times
I

several beautiful staves, which are now in the treaIn sury of the church of St. Nicholas at Cairo.

every case these staves have the lower end pointed, while the rod is divided into five portions by four knops or bosses at about equal intervals. These
knops, and the serpents' heads, are generally enI saw one staff of ancient riched with jewels. ivory

22O

Ancient Coptic Churches.

;

[CH. v.

with silver bosses finely jewelled another of ivory stained green with jewelled silver bosses two or
;

three of ebony with silver bosses

and

silver serpents and another of solid ivory most superbly carved, the bosses also of ivory, the cross
;

above standing on a

little

crown

of delicate pierced work. As a rule the stem between the bosses

is

hexagonal, not round.

Though

have called these ex-

it is not likely amples that any of them go back more

ancient,

than three or four centuries, for they are distinctly mediaeval in

character and correspond closely with croziers pourtrayed in mediaeval Coptic paintings
1
.

There

is,

for instance, in the church of St.

Stephen by the cathedral in Cairo, a painting of St. Mark, robed as patriarch of Alexandria, and holding in his left hand a crozier of this kind. But although no very
antique example of the crozier now remains, I have no doubt that the design dates from the
It early days of Christianity. 2 has already been sup-crested that J

Fig. 30.
1

Coptic Crozier.

Occasionally, however, the Coptic staff is depicted merely with a double volute, i. e. without the snakes, as at Mari Mina. On the
patriarchal seal the staff has a single snake-headed volute design is unknown elsewhere.
*
:

but this

Diet. Christ. Antiq. s.v. Pastoral Staff.

CH. v.]

Ecclesiastical Vestments.

221

the western pastoral staff should be referred for its prototype not to the shepherd's crook, or the royal sceptre, but rather to the lituus or augur's wand

of classical times.
crozier

Similarly,

think the eastern

caduceus

may
or

be referred to the herald's wand, the

pd(38o$

o-KfjTTTpov

of

Hermes, the

of

the Latin Mercury,

and referred with a certainty

greater in proportion as the resemblance is closer and more striking. For in early as well as late classical works of art the rod of Hermes is repre-

sented as entwined with two serpents whose uplifted This coincidence of design heads face each other 1
.

See Adam's
ii;

Roman

p.

220, pi. Dr. Smith

and Smith's

is

wrong
late

Antiquities (loth edit., London, 1839), Classical Dictionary, pi. opposite p. 336. in his statement about limiting the occurrence

of the snakes to

works of

art.

His words

'

are,

In

late

of

art the

white ribbons which surrounded the herald's

staff

works were

changed into two serpents' (p. 313). Now in the very earliest works of art the wand appears with a head in the form of the figure $, which may or may not be intended for the pair of snakes, but canThis form, for example, is not possibly be meant for ribbons. on coins of the sixth century B.C. it occurs also on a frequent
:

vase in the so-called Chalcidian style about 550 B.C. Perhaps the earliest certain instance of the serpent-wand is on the Francois
vase,

which cannot be
:

later

than 500
Iris,

B. c.

iv. liv.)

here

it

is

carried

by

while

(see Monumenti Hermes carries a

Inediti,
staff

of

same design, but not apparently finished off with serpents' There is now in the British Museum a KijpvKfiov of bronze, heads. about 2 ft. long, on which the snakes are distinctly figured from the lettering of the Greek inscription upon it, it must be as early For the foregoing information I am indebted to Mr. as 450 B.C. Cecil Smith, of the British Museum. It is quite clear, then, that the snake-headed wand was familiar long before even the foundation of Alexandria and I have no
the
: :

adoption in the mystic cults of the Great City accounts for its presence at this day in the ritual of the Coptic

doubt that
Christians.

its

222
is

Ancient Coptic Churches.

much stronger than
in

[CH. v.

obviously

the case of the

lituus, where the comparison depends merely on the vague fact that the lituus was curved. Morethe comparison in the one case is weakened over, by the fact that the augur was obliged to carry his wand in the right hand it is strengthened in the
;

other case by the fact that

picted carrying his
staff in

Hermes
the
left

is

always deWhat hand.

serpents

was the exact symbolism

attached to the herald's
is

of

the

two

not very certain

carried

wand among the Greeks but this much is clear, that the
1
.

wand was

virtue of their

by heralds and ambassadors in office, and as an emblem of peace

See Smith, Diet, of Greek and Roman Antiquities, p. 218, and the cut there given from Millin's Peintures des Vases Antiques,
1

KrjpvKnov is about 4 ft. long on the scale given by the This length contrasted with the shortness of the lituus is another point in which my comparison has the advantage of the

where the

figure.

other. Hyginus says the- serpents were regarded as an emblem of peace, because Mercury once found two serpents fighting and Macrobius derives the symbolism separated them with his staff.

from Egypt (Saturn. I. xix.) In Mercuric solem coli etiam ex caduceo claret, quod Aegyptii in specie draconum mart's ei Jeminae figuraverunl : alluding apparently to the winged disk of the sun
'
:

'

with the Uraeus serpent on either side.

Schol.

In a note Preller cites

On Thuc.
ol

53 n^ntaaat
pfT

<OTI

v\ov opQbv (^ov fKarfpudev 8vo

o<ptis Trfpiircrr\(yfi(vovs
(latdafft
<pfi>fiv

KOI avTiirpoframovs Trpos d\\fj\ni's Kfipfvovs; onfp

avruiv.

KTjpvKts

This wand was not used by

Pliny remarks, 'Hie complexus anguium et efferalorum concordia causa videtur esse quare exlerae gentes caduceum in pads arguments circumdata fffigie anguium fecerini. Neque enim
heralds.
cristatos esse

Roman

Thus

in caduceo

mos

es/.'

(Nat. Hist. xxix. 12

fin.)

Of

course

Greek KrjpvKnov may, after all, have derived its form from Egypt, and be a relic of some early ophidian worship or the tau-cross, which seems to have been used from a
it

is

possible that the

very high antiquity in Egypt,

may have become

associated with

CH. v.]

Ecclesiastical Vestments.

223

Its official character alone may have caused it to be adopted by the Church of Alexandria as their and as an emblem of bishops' staff of authority
'

;'

peace, of the gospel message.

it

is

at least not

unsuitable to the heralds

Another interpretation associates the eastern crozier with the idea of the brazen serpent raised

by Moses. This seems to me both less Yet it is only fair probable and less appropriate. to remember that in the West at least the symbol of the brazen serpent had an ancient place of honour
aloft
in church ceremonial it is found, for instance, in an Anglo-Saxon ritual, and was retained, even in For on England, up to the sixteenth century Good Friday, and Easter Eve, Maundy Thursday,
; 1

after the singing of nones, a procession went to the church door carrying a staff which ended upwards

a serpent in the serpent's mouth was set a taper, which was solemnly kindled, and from this all other candles were lighted A similar ceremony seems a rubric in the Mozarabic liturgy, clearly implied by and the serpent-rod was used at Rouen as late as the It is worth enquiring whether eighteenth century. the curious serpent candlestick at Mari Mina, of which I have given an illustration elsewhere 2 may
in
;

the serpent in the symbolism of some sect of early Egyptian The tau-cross in its Egyptian form was undoubtedly mystics.

adopted as
Egypt.
1

religious

symbol by the primitive Christians of

and Rit. of the Celtic Church, p. 53. The expression in the hasiam cum imagine serpentisj seems to suggest a reference to I have quoted largely from this page of Mr. the brazen serpent.
Lit.
'

note

Warren's work.
2

Vol.

i.

p. 59.

224

Ancient Coptic Churches.

[CH. v.

not originally have been intended for the same ceremonial usage on Easter Eve; but there is no decisive evidence on the point forthcoming. No

doubt the express comparison made by our Lord of his own uplifting on the cross to the uplifting of the brazen serpent sufficed to coin the emblem, and
to coin

Thus St. with a very clear impression. Ambrose distinctly says, The brazen serpent is a figure of the cross, and a fitting symbol of the body
it
'

of Christ;' and even Tertullian admits its approBut, granting both the existence and priateness.
the fitness of the

emblem

in itself,

what one does

not see
office.

is its

It

would seem something very

suitability as applied to the episcopal like arrogance

for a bishop to appropriate

so obviously sacred a

symbol. Yet a third interpretation remains in the case of the Coptic crozier as faintly possible but extremely It is just conceivable that the idea improbable.

might be that of the triumph of the cross over the dragon, the victory of Christ over the power of the Evil One. This, however, would imply that the second serpent was merely added for the sake of symmetry, and it would imply also an entire difference of symbolism in the Coptic and Greek crozier, there being no cross upon the latter, and any such
difference
is

in

the last degree unlikely.

On

the

whole, then, it seems fairest to suppose that the eastern episcopal staff has come down in unbroken succession from the herald's wand of pagan Hellas.

There
its

thus not the slightest necessity for tracing development back to the ordinary crutch or walkis

ing stick.

account for

Such a supposition would quite fail to the serpents, and is decidedly weakened

CH. v.j

Ecclesiastical Vestments.

225

fact that the crutch in the form of a tau-cross remains side by side with the crozier to this day a familiar appurtenance of worship in every Coptic church. Nor is its use confined, as was originally

by the

the case in England, to astics,' as Rock declares

'

aged and sickly

;

ecclesi-

but the length of the

Coptic services, and the general absence of seats, make it welcome even to the young and hale. Had it once been consecrated to the bishop's office, it would scarcely have continued in the hand of

every layman.
It is curious that

the rubrics in the

known Coptic

pontificals are silent on the subject of the crozier. The reason of this no doubt is that when the ordinais accomplished, and the bishop or patriarch is seated on his throne, he is required to hold, not the and similarly this staff, but the book of the gospel

tion

book

is

a more

common ornament

than the staff

in

Coptic paintings. But that the staff really formed part of the bishop's investiture, we learn from Vansleb who relates that after the ordination service the
;

bishop proceeds to the patriarch's abode, and is there presented with a small bronze cross and with a staff
'

in the

form of the

letter T.'
is

The same
fully

author

tells

us

arrayed at his invesa large iron cross titure, which serves among the Copts in place of the It may be true that such a cross pastoral staff.'

that

when

the patriarch

he takes from the

altar

'

figures in the ordination ceremony, but it is not true that the patriarchal staff differs from the episcopal in

the
1

manner alleged.

St.

Michael
vol.
ii.

is

sometimes painted

Church of Our Fathers,

:

that the use of the crutch lasted

till

Rock says p. 184, note 22. the middle of the twelfth cenall

tury

but notice that his authorities are

ir.

French.

VOL.

226

Ancient Coptic Churches.

[CH. v.

carrying the Jerusalem patriarchal cross with three transoms and in the eighth-century carved panels
:

each of the three horsemen, probably St. George, St. Mercurius, and St. Demetrius, carries a long staff ending upwards in a cross, and almost
at

Abu Sargah

exactly resembling that borne by St. Gregory, as but the staff here is figured in the Hierolexicon
1
:

probably only a spear with a fanciful embellishment. Evidence such as this is not sufficient to refute the
express testimony of present custom, and of the most ancient paintings, in favour of the serpentine design of the patriarchal staff. Moreover, Vansleb's words, if true, would prove too much, denying the familiar

form of crozier altogether.

As

titure with the pastoral staff

regards the other eastern Churches, the invesis a matter of some cereit is delivered the Syrian Jacobites the service, with the words, bishop during
:

mony among
to the
'

hath sent thee a rod of strength out of Sion.' When the patriarch is being ordained, every bishop present grasps the staff with his right hand, and all hold it together then the senior bishop
:

The Lord

raises the patriarch's hand above all the others, and rests it on the top of the staff, and the rite is thus
2

accomplished

.
'

Among
odeutae 3
,'

the Maronites the staff

as
well

is

allowed to

peri.

The

4 bishops and patriarch words and the ceremonies used at the delivery

as

to

of the

staff, in

the same

the case of the two latter orders, are The as those used among the Syrians.

See Smith's Diet. Christ. Antiq.,

Denzinger, Rit. Or., torn.
4 ii.

p.

1566.

pp. 75-77.

Id. ib., p. 176,

Id. ib., pp. 203, 208, 223,

CH. v.]

Ecclesiastical Vestments,

227

is mentioned along with ring and pall in the eleventh century For the Nestorian staff I have already cited suffi-

crozier

cient evidence.
staff to

The Armenian Church

grants the

words which make it symbolical of the power of rescuing sinners from the snares of the Evil One, and turning them to repentance again with words which emand thirdly, with phasise the duty of preaching words which recall the pastor's office of comforting the mournful and afflicted. In the same service it is
vartapeds at their ordination, first with
:

called the

'

priestly

staff,'

good shepherd, and the

'

with a direct allusion to the 2 At a furroyal sceptre .'

:

ther stage of the vartaped's ordination it is made suggestive of preparing the way of the Lord again of climbing the hill of Sion and lastly, of strength
:

and courage. There is therefore a very ornate symbolism and ritual connected with the delivery of
the staff to the vartaped at the various stages of his In the case of a bishop, the crozier is once ordination. delivered with the words, Receive this bishop's staff, that you may chastise and punish the froward, and
'

govern and feed those that obey in the law and teaching of

God

always

3
.'

rubrics, of course, say nothing about the form of these eastern croziers but fortunately there is some independent evidence. The Jacobite Syrian Church
:

The

seems
staff
:

employ both the crook and the tau-cross thus at the church belonging to that community
to

at

is 'a double-headed bishop's staff, the volutes being of serpents, and like our Anglo-Saxon

Urfa there

Gerhard, De Eccl. Maronitarum, Jena, 1668 (not paged). 3 Id. ib., p. 337. Denzinger, Rit. Or., torn. ii. p. 324.

228

Ancient Coptic Churches.

1
'

[CH.

\.

style of design

(sic),

and also 'a single-headed

crook of more modern type.' The same authority mentions a long ivory crutch, looking like a patri2 archal staff,' in the Nestorian church at Kochanes This, presumably, is a tau-cross without serpents, but is not by any means determined as the normal form of crozier by evidence so ambiguous. Among the
'

Armenians the crooked pastoral staff of Roman is used by patriarch and bishops, while the ancient serpentine crozier is still retained by the
form
lower order of vartapeds 3 In the West the first mention of the pastoral staff is in the acts of the Fourth Council of Toledo, A.D. but it is there mentioned with the ring in 633 an incidental manner, which must rather than may
.
;

is

And there point to already long established usage. no doubt that in the Celtic and British Churches

the staff goes back to the very beginning of ceremonial worship. The Latinised Saxon or Celtic

sometimes cambo: it is found for example in the Gregorian Sacramennow in the library of the college at Autun, and tary, in the Ecgbert Pontifical. Tradition tells of a golden staff adorned with gems as borne by St. Patrick and two of his followers, St. Dagaeus and St. Asic, as well as St. Columba, are said to have been very skilful makers of the staff in precious metals 4 The staff covered with plates of and enriched with gold
:

name

for the staff was cambutta, or

Christians under the Crescent in Asia, p. 84.

Id. ib., p. 218.

2
3

Armenian Church, p. 134. Yet Denzinger baculum pastoralem adhibent similem Graecorum,' Episcopi
Fortescue,
4

says,
vol.
i.

P- 133-

Warren,

Lit.

and

Kit.

of the Celtic Church, pp. 115-116.

CH. v.]

Ecclesiastical Vestments.

229
re-

glorious designs in pearls, which St.

Columba

ceived from St. Kentigern, was still found at Ripon in the fifteenth century. The shape of the Anglo-Saxon

and Irish crozier was peculiar. to have been quite short, rather
crook.

Originally it seems like a sceptre than a

less

The

volute at the top was

in the later

strongly
:

marked than

and more familiar type in fact the form may be roughly compared to that of a note of interrogation 1 Professor Westwood, however, mentions a very curious and unique example, now in
.

of the Kilkenny Archaeological Society form of a tau-cross, having a boat-shaped head with the ends recurved and terminating in a This surely is a very striking coindragon's head.' cidence with eastern usage, and adds another link to the evidence connecting the early Irish and oriental Churches. Even in later examples of the staff, Irish,
the
:

museum
in the

'

it is

English, and continental, the dragon or serpent in some form or other is a very common ornament of the whorl. Thus the top of a staff found in the
ruins of

which

by

cathedral ends in a dragon's head, seizing the leg of a man, and is itself seized another dragon. An extremely fine crozier sold

Aghadoc

is

bronze enamelled, and had in the whorl a figure of St. Michael and the Devil, the knop being of open work with
in the Castellani collection
gilt

was of

lacertine monsters.
It is easy to trace the development of the staff from the simple crook, which is illustrated, for instance, in an illuminated eleventh-century MS. in

the library of Troyes 3 in a fresco of the same period in the church of S. Clemente at Rome, in the mosaics
,

See Westwood's Minfatures,

z

p. 152, pi. 53.

See Academy, March 15, 1884.

La Messe,

vol.

i.

pi. 10.

230

Ancient Coptic Churches.

[CH. v.

of St. Mark's at Venice, or in our own country in the twelfth-century effigy of Bishop Joceline in Salisbury

next stage was to fill the whorl with a vine-leaf or some simple foliated ornament, such as appears in the crozier on another stone monument in Salisbury cathedral, that of Bishop Egidius in the
cathedral.

The

thirteenth century

were worked

and grotesques and it is possible that the frequent use of the serpent was due to conl
.

Finally, figures
skill
;

in

with elaborate

siderations of artistic fitness rather than of religious imagery. The veil or pannicellus on the stem of the

be figured in very early monuments, though the mere fact of its use on the Coptic episcopal staff is some argument for its anThe veil is represented on a brass of Archtiquity. Grenfeld in York minster, dated 1315 A.D., on bishop that of Abbot Eastney at Westminster, 1498, and that of Bishop Goodrich at Ely cathedral, I554 2 Oxford has two good examples of the veiled crozier on painted glass one in the east window of the Bodcrozier does not to
.

seem

leian Library, the other in the north aisle of Christ

Church cathedral, where

interesting

A
is

cross, characteristic of an archbishop as

window containing an figure of the last Abbot of Osney. generally of Greek or nearly Greek form,
is

opposed to a

bishop

by where both the crook-headed and the cross-headed forms of the crozier may be seen together and for
;

in the West. An early instance is furnished the fresco at S. Clemente referred to above,

one may mention the late brass of Robert Waldeby, archfourteenth-century bishop of York, in Westminster Abbey. Except for
an English
illustration
,

See Bloxam's Ecclesiastical Vestments, pp. 22, 28.

Waller,

Monumental

Brasses.

CH. v.j

Ecclesiastical Vestments.

231

the doubtful evidence of Vansleb, there is no analogy in Coptic usage for the cruciform staff of the

archbishop or patriarch.

MINOR ECCLESIASTICAL ORNAMENTS.

Of the
it is

other ornaments worn by the Coptic clergy

Priests,

not necessary to speak at any length.

bishops, and patriarch alike, in both branches of the Church of Alexandria, wear the pectoral cross even
in their ordinary attire, but concealed according to ancient custom in the folds of their raiment. These

crosses are usually of silver

actually seen any enclosing

relics, I

and though I have not have no doubt

that originally in Egypt, as in all other parts of the Christian world, they were often used as reliquaries. In fact there are three or four reliquary crosses,

may have been worn on the breast, though somewhat large for the purpose, among the treasures
which
at the

orthodox Alexandrian church of

St.

Nicholas

They are beautiful specimens of Byzantine goldsmith's work, and richly covered with jewels.
in Cairo.

The Greek name

for the pectoral cross

is tyKoXiriov.

Nikephorus, patriarch of Constantinople, mentions an elaborate golden enkolpion in the ninth century
;

and the patriarch Symeon, more than

later,

five centuries

records
J
,

it

as

among

In
St.

the

West we read
and
in
;

bishop's insignia. of a silver cross worn by

St.

the

Gregory
is

England by

Elphege of
its

Canterbury
use

while in bishop Lacy's Pontifical

St.
relics at

enjoined as obligatory.

Aidan's cross

was among the

1

Durham

in the fourteenth

Rock, Church of Our Fathers,

vol.

ii.

p.

176.

232
l

^indent Coptic Churches.

.

[CH. v.

century

No
in

doubt

in

many

cases,

and

more

the very early days of Christianity, especially the pectoral cross was worn largely by laymen as well as by clergy, and served both as a token of

Fig. 31.

Benedict ional Cross and small Amulet Crosses.

and among the more superstitious as a The cut shows five small Coptic amulet crosses, three at least of which are of extreme
the
faith,

talisman or amulet.

Warren,

Lit.

and

Kit. of the Celtic

Church,

p.

5.

CH. v.]

Ecclesiastical Vestments.

233

antiquity. Three are of bronze, one of stone, and one of horn or bone. The designs are of a rude archaic
simplicity,

and the bronze specimens are patinated. The most ancient example perhaps is a small cross

of solid bronze with four nearly equal branches, The second rounded, but slightly tapering inwards. bronze cross is rather of Latin form, but made from a tiny oblong plate with the angles cut out so as to leave four broad short branches. Two other

examples have diagonal lines cut on the surface and deepened at the angles. All the crosses have small projections pierced to form a ring for suspension. They may date from the second or third century of our era. Processional crosses are found in all the churches the designs are very varied, and often beautiful. Sandals cannot be reckoned among the Coptic
;

ecclesiastical

ornaments.

It is

a rule that

all

who

enter the haikal put off their shoes at the door, and this applies even to the celebrant. Renaudot * questions the statement of Severus, bishop of Ashmunain,

supported as

that sandals were

by one independent manuscript, worn by the Syrian clergy. The Nestorian celebrant however does not approach the
it

is

altar

barefoot,

but retains his shoes 2

while the

Armenian priests 3 wear special sandals or slippers. The Armenians also use the ring, which they may have borrowed from the West, as it does not seem
to

be recognised

in the other oriental

Churches.

It

is not surprising that the episcopal gloves, which do not appear in the West till the twelfth century, should be unknown among eastern ecclesiastical
1

Lit. Or., vol.

"

ii.

p. 54.

Christians under the Crescent, p. 220.

Fortescue, Armenian Church, p. 134.

234
vestments.

Ancient Coptic Churches.

But the
in

[CH. v.

ornament not found

Coptic clergy possess one western Christendom which

%K,I

Fig. 32.

Head

of Processional Cross of Silver.

may

fitly

be

Patriarch, bishops,

mentioned here, the hand-cross. and priests 'alike employ it to

CH. v.]

Ecclesiastical Vestments.
;

235

give the benediction it is also used in the baptismal ceremony, and in other solemn acts of worship.
patriarch when seated on his throne in the church, and not actually celebrating, holds in his right hand a golden cross, and in his left the crozier
:

The

be noticed that the small cross figured on the seal of the patriarch has two keys attached as symbols of his supreme office. The ordinary benesometimes of base metal dictional cross is of silver or bronze. It is generally engraved with a dedicatory inscription, and is nearly always of the form given in the woodcut above. The Melkite patriarch also uses a cross of gold, or of silver-gilt enamelled,
it

and

will

to give the benediction.

Lastly,

some mention must be made of the

if

epi-

gonation, vestment.

only to deny
It is

its

existence as a Coptic

frequently found depicted in late Coptic paintings. Any one entering the cathedral at Cairo, and finding that all the ecclesiastical figures

on the panels of the iconostasis wear the epigonation, might reasonably number it among Coptic vestments and if further he found the same ornament not merely
:

in

new

pictures, like those at the cathedral,

but

in

others a hundred years old, and not merely in Cairo but in a remote and unfrequented Delta village like
Tris,

and even

at the

monastery of

St.

Macarius

in

the desert, his conclusion would seem certain. Yet I venture to say that it would be quite erroneous.
I have and laymen, and never closely questioned priests found a single Copt who knew even the name of the

In the desert, in the Delta, and in Cairo

epigonation in any language,

much

less its

meaning.

When

pointed

it

out,

it

was always noticed with a

:

sort of surprised curiosity

no one could give the

236

Ancient Coptic Churches.

its

[CH. v.

smallest reason for

presence, but

all

denying that
;

it

was

an

ecclesiastical

agreed in vestment.

Similarly the rubrics are entirely silent on the subnor is there one particle of literary evidence ject
to

show

that

the

epigonation.
late

The

Copts ever acknowledged the pictures, as I have said, are very

were
will

painted, in fact, at a period when the Cop s entirely dependent for their sacred pictures on

the Greeks.

show work of Greek and not of Coptic artists. The Copts of to-day and the Copts of a hundred years ago alike have been too inartistic to paint their own pictures, and too ignorant or too careless to check the painters whom they hired. The Greek artists have naturally followed Greek tradition, and have
that

glance at the cathedral iconostasis like the whole building, is the it,

flooded the Coptic churches with pictures pourlrayThus it is that all ing peculiarly Greek vestments.
recent pictures in the sacred buildings of the Copts are absolutely worthless as evidence for ritual.

Moreover,
:

it

is

specially easy to

understand

how

this particular vestment was familiar to the Greeks in Egypt for they had not to go to Constantinople

to discover
in

it,

but saw

it

and

still

see

their

own Melkite Egyptian

it continually The churches.

epigonation, of course, in its present stiff lozengelike form, dates only from mediaeval times and
:

would therefore be an unheard-of thing, if the Jacobites adopted it from the Melkites so long after the Churches had been sundered. We have already seen that both communities retained such vestments as were in use at the time of the separation, but did not borrow from each other subsequently. But it was natural that the Melkites should fall rather
it

CH. v.]

Ecclesiastical Vestments.

237

under the influence of Constantinople, while the Copts never bowed their stubborn independence.

Thus

the Melkites readily received the epigonation,

;

and the Copts firmly rejected it until by the negligence of these latter times it has seemed, and seemed For, though all the falsely, to creep in unawares. in Egypt were to bear witness in its favour, pictures the custom of the Coptic Church and her canons alike disown it altogether.

Some very beautiful epigonatia belonging to the Melkite Church may be seen at the treasury of St. Nicholas in Cairo and as they are finer than anything of the kind yet described in English, I
;

them \

may be pardoned The best

;

for giving some details about are from two to three hundred

One has a years old and all are lozenge-shaped. of crimson velvet, and is delicately wrought ground
over
in
:

gold embroidery.

border runs round the

is

edges
with
is

within the lozenge a circle

four

described cut-

ting off the four corners or spandrels,

which are

filled

itself

evangelistic symbols. or rather circular zone, about two inches broad, decked with fourteen medallions, of which the

the

The

circle

lowermost a Within prophet, and the others each an apostle. this zone the Resurrection is depicted forming the main design. Every medallion and every outline is Another example marked out with tiny pearls. bears date 1673 A.D., and, like the last, has a circle

topmost contains

the

Trinity,

the

described within the lozenge.

1

The

spandrels are

It is also

Neale gives a diagram of an epigonation, Gen. Introd., p. 311. None of figured by Goar, Euchol., pp. 114 and 115.

these engravings convey any idea of splendour. are very meagre.

The

descriptions

238
filled

Ancient Coptic Churches.

with scroll-work
: :

the circle

is
is

fine large pearls

within the circle

set round with a most splendid

design of the Magi bringing gifts to the Holy Child. The whole is embroidered in gold with extreme finethe air descending head foremost are represented with really wonderful foreAll the drawing is true and graceful, shortening. and all the figures wrought as delicately as with a
ness.
in

Angels above

The drapery is natural and flowing: the admirable the general effect that of a soft yet pose sumptuous picture. Altogether, it is one of the most beautiful pieces of needlework in any country.
brush.
:

Laymen, as well as monks and ecclesiastics, carry a rosary, which properly consists of forty-one beads, or sometimes of eighty-one. But the Copts are not so careful about the number as their Muslim fellowFor the Muslim rosary consists very of ninety-nine beads, divided by marks into strictly three sets of thirty-three each set as it is told is accompanied with the words Praise be to God or
countrymen.
:
' '

some
'

like prayer

whereas the Coptic formulary

is

Kyrie Eleeson,' repeated as in the service forty-one The priest's rosary should be distinguished by having a little cross attached but laymen sometimes usurp the symbol. In the West the rosary does not seem to date earlier than mediaeval times but in the East and in Egypt it goes back to the furthest Palladius mentions a hermit who carried antiquity. and cast one away for every prayer: and pebbles St. Antony is sometimes depicted as wearing a
times.
:
:

There rosary at his girdle in Coptic paintings. is even some reason to that the rosary suppose was worn in the East before the Christian era.

CHAPTER
Books, Language,

VI.

and Literature of

the Copts.
BOOKS.
the priceless literary treasures which b e n g e d to tne churches of Egypt some Ml) vJJJ few have been rescued, many have been destroyed, and some few possibly remain to reward research. Every monastery, and probably every church, once had its own library of MSS. and to this day there is no such thing as a printed book used in sacred service. Curzon's discovery of most precious MSS. at the monasteries of the Natrun desert, as recorded in his thrilling narrative, 1 is too well known to need repetition here The same writer mentions books of less value in the rock-cut church of the Convent of the Pulley in Upper Egypt including one book with a rude illumination, which Curzon may be pardoned for 2 He deriding, as it is the only one he ever saw mentions also books found at Madtnat Habu 3 and at the White Monastery near Suhag 4 At the latter the priest spoke of above one hundred parchments destroyed in 1812, when the place was
l
;

Monasteries of the Levant, pp. 97-110.

3

Id, p. 116.

Id,

p. 123.

Id., p.

132.

240
pillaged

Ancient Coptic Churches.

by the Mamelukes.
in

[CH.

M.

lonely mountains

So, too, among the the far eastern desert by the

1 Sea, the monasteries of Antonios and Bolos once contained libraries, so rich in ancient treasures

Red

that their loss

is little

less deplorable

than the more

distant destruction of the great library at Alexandria by 'Amr. For it is only four hundred years since the slaves employed by the degenerate ago monks at these two monasteries rose one night

and after against their masters and slew them of a dull life so far out of the world, awhile, tiring abandoned the place altogether. For eighty years
;

the buildings remained deserted, or visited only by wandering Beduins, who plundered all that was worth plundering in the churches, burnt all that was worth

burning

and the books, by a

fatal ignorance,

were

and destroyed all that But in course of time other monks slowly drew back to the ruins, repaired the churches, and rebuilt the walls. Since then the monasteries have passed three tranquil centuries, in which the daily sound of chaunt and cymbal has never ceased, and the inmates' life has never varied,
placed in the latter category was capable of destruction.

except when some phenomenal traveller has sought a night's shelter, or some tribe of wild horsemen have

dashed
are
still

in vain against the fortress walls. There some books in the tower or keep of Dair
;

Antonios

and though apparently they do not date

further back than the reoccupation, yet they deserve a more careful scrutiny than they have received.

For the monks

1

in

returning

may very

well have

Arch. Journ., vol. xxix.

p. 129.

Vansleb too mentions books

here.

CH. vr.]

Language and Literature.

241

brought old books with them. Dair Bolos, which lies two days' journey awayt from Dair Antonios, is also said not to contain a single ancient MS., since all perished at the time of the slaves' insurrection or
the abandonment
;

has deterred travellers

ous pilgrimage. doubting the accuracy of this rumour. Very few of the remaining MSS. are on vellum, or go back beyond the sixteenth century. The paper employed is cotton paper or carta bombycina, as it is technically called, a beautiful vellum-like material
of great antiquity. sixth-century MS. on this exists in the museum of the Collegio Romano paper

and the prevalence of this report from the tedious and dangerThere are, however, reasons for

and Curzon speaks of a Coptic MS. in on the same material dated 1018. The fact, therefore, of being written on paper instead of vellum is by no means decisive against the age
at
1
,

Rome

his possession

of a manuscript, although doubtless the majority of ancient writings are on vellum. The MSS. are all written with a reed pen, such as the Arabs use to-day, and such probably as has

use in Egypt ever since writing began. The characters are bold uncials, there being no cursive

been

in

Black in Coptic. for the red freely,

and red ink are both employed is by no means confined to the rubrics. Most of the missals and lectionaries have ornamental capitals and an illuminated cross large at the beginning and some have a considerable amount of other ornament. Both Professor Westwood 2 and Messrs. Silvestre and Champollion 3 have given facsimiles of Coptic illumination, and their
:

Curzon, Monasteries of the Levant, p. 123. 3 Universal Palaeography. Palaeographia Sacra Pictoria. R VOL. II.

242

Ancient Coptic Churches.

[CH. vi.

remarks are well worth reading. It may be admitted at once that for, the most part these illuminations are, though well designed, rather rude in execution, and will not bear comparison with the finest miniatures of the West. Still they deserve more notice than they have received, being often extremely curious and original. The following account of a MS. perhaps of the fourteenth century brought by the writer from Egypt, and now in the Bodleian Library, may serve to give some
idea of Coptic miniature painting in general, though unfortunately the book is not in good condition, and

the illuminations have in

many

places been blurred

and spoiled by the English binder, who pasted tissue paper over them to strengthen the pages. It differs from earlier MSS. in containing not a single human figure, a result which one would be inclined to attribute rather to unconscious Muslim influence than to want of skill in this branch of art, were it not for the continuous practice of painting pictures and icons for
the churches.
Birds, however, are depicted in the

most extraordinary varieties of grotesque attitudes. Sometimes it is a creature with large red head and
whole side of the page.
;

mummy-like body, reaching down the It has tiny legs or none at all the body is divided by vertical bands and covered with black and yellow scrollwork in its mouth it carries something which may be a fruit or a jewel.
stiff,

wingless,

Sometimes, again, it has a long thin serpentine form winding about the margin of the page, and making in several convolutions pouches which contain unwhile other strange little birds fledged nestlings are pecking at various parts of their remarkable The little ones in the pouches are often mother.
;

CM. vi.]

Language and Literature.

243

so roughly indicated as to look like nothing but the relics of a spider's den a mere heap of random Some of these birds are plainly legs and wings.

plucking at their

own

breast,

doubt that they are meant

sent the familiar Christian

for pelicans,
;

and there can be little and repre-

emblem but it is by a very

singular confusion that the serpent and the bird the antitheses of the symbol are here blent together.

Smaller birds with retorted drooping heads, which common, may be meant for doves, but look more like ducks; other birds are seen tumbling about, In standing on their heads, and very rarely flying. the fine genealogy of our Lord in this volume there is a sort of broad pillar down the left side of the page, and every name is written between a bird's head on the one side and a golden rose on the other.
are
Gilt is sparingly used in these illuminations, the chief colours being red, pale yellow, olive green, and black azure blue and cobalt are rarer.
;

No
there

is

other animals are drawn in this volume, and scarcely a sign of flower-painting beyond

a doubtful sort of tulip design in black, and one or two clusters of blossoms, or grapes, or some other fruit at which birds are pecking. While, however, the birds unenclosed in borders
are scattered at

random up and down the pages,

far

the greater part of Coptic ornamentation is purely These conventional conventional and systematic.

divided into two classes the geowhich consist of narrow ribbons interlacing metrical, in endless variety, and the foliated, which comprise
designs

may be

many forms

of the acanthus.

Interlacing

work

is

employed chiefly for elaborate borders at the beginning of a prayer or lection, and for large crosses at
R
2

244
the end.
tric

Ancient Coptic Churches.

[CH. vi.

The borders are

usually

made up of concen,

1 squares or oblongs in order round the page or of ribbons in long parallels with plaited knots at 3 intervals-', or of small crosses in twisted bands
.

The large crosses which generally fill a page are not more often of the Greek than of the Latin There is one example of a cross in a form 4
.

quatrefoil

The best specimen of the acanthus pattern

6
.

is

at the

At the right beginning of our Lord's genealogy side medallions filled with acanthus are enclosed by bands of interlaced ribbons. The ribbon-work on the left side is in gold the medallions on the right have a blue ground with gold designs. The oblong space across the top is surrounded with a blue and
;

gold band of acanthus work; the ground within being part red and part blue, worked over with like This illumination is really of high foliage in gold. merit, approaching to the fineness and splendour of the best work in the early mediaeval copies of the

koran in the public library at Cairo. The acanthus has always been a favourite subject with eastern It is found in luxuriant proartists of all kinds. fusion in the stucco-work, carved woodwork, and marble of the ancient mosques in the splendid early ivories of the Coptic churches; and in the trays, lamps, and inkstands which the Cairo workers in brass may be seen every day chasing in the Khan
;

al Khalili.

Nor

is it

at all

uncommon

in the minia-

Thus it occurs in an ture painting of the West. early form in the Latin Gospels at Trinity College,
1 4

Bodleian MS.,

p. 29.
5

Id., p. 42.
6

Id., p.

107.

E.g.

id., p.

145.

Id., p. 41.

Id., p. 164.

CH. vi.]

Language and

Literature.

245
;

1 Cambridge, dated the end of the tenth century and it is frequent in a more conventionalised form in the eleventh century, for example in the Arundel

Psalter 2
It

interesting, if it were possible, to trace in the ornamentation of their books one

would be very
link of

more

connexion between the Churches of

One is met at once, however, a serious stumbling-block in the fact that the by acanthus, which, as I have shown, is very frequent in Egyptian design, is never found in Irish ornamentation 3 Again, for the slender spiral lines in complex coils, for the squares filled with crossEgypt and
Ireland.
.

lines in Chinese-like patterns,

and for the red dotted which are three of the main characteristics outlines, of Irish work, there is no counterpart in Coptic Nor can the uncouth bird designs illumination. described above be considered a fair analogue for
the great variety in Irish
'

MSS.

of lacertine animals
'

and birds with bodies hideously attenuated * and necks, legs, tails, and tongues drawn out into long There remains, then, by this interlacing ribbons. method of exhaustion, only one prominent characteristic common to the two schools, namely a love of borders designed in very ingenious and intricate plaitwork though even here it should be noticed that the Irish are more fond of rounded angles than
;

the Copts.
1

The

western MS., with ornamentation

Irish

Westwood) Facsimiles of Anglo-Saxon and

Id., pi. 49-

Ornaments,

pi. 42.
2 3

Westwood, Palaeographia Sacra

2.

Pictoria, chapter

on Book

of Kells, p.
4

Id.ib.

246
St.

Ancient Coptic Churches.

is

[CH. vi.

nearest the Coptic style,

perhaps the Psalter of

John
1
;

at Cambridge, belonging to the ninth cen-

but on the whole, the resemblance between Egyptian and western art is too slight to bear the weight of any serious theory. The matter, however, is somewhat changed, if we
tury

pass from the inside to the outside of these serviceThe likeness between the metal cases in books.

which the Coptic gospels are enclosed and the Irish cumhdachs has been already brought out moreover the Irish practice of enclosing missals and other books for carrying about in leathern cases, called
;

is exactly paralleled by the Abyssinian, if polaires not the Coptic, custom, as described and illustrated by
,

Curzon in the narrative of his visit to the monasteries of the Natrun lakes 3 As a rule, however, at the present time Coptic MSS. are merely bound in brown
.

or red calfskin, with arabesque devices stamped upon the covers and on the flap which protects the front
edges.

Sometimes,

in

the absence of a

flap,

the

book is kept closed by leather strings fastened in the place of clasps and serving the same purpose. These service-books belong only to the churches
;

the people have them for private devotion in their own houses, they never bring prayer-books or missals to public worship, where they follow the
or, if

words as they fall from the priest's lips with reverence and intelligence, and keep their eyes fixed upon
the sanctuary.

*:

2 8

Westwood, Facsimiles, pi. 30. Warren, Lit. and Rit. of Celtic Church, Monasteries of the Levant, pp. 105-6.

p. 22.

CH. vi.]

Language and

Literature.

247

THE
The Copts
is

COPTIC LANGUAGE.

can boast of no great poets, historians, Their only literaphilosophers, or men of science.
ture
religious
:

and the

fact that they

have neither

witchery of speech nor treasures of knowledge to offer has caused their language to be treated with a
strangely undeserved indifference. language with a higher antiquity, a
structure, or a

For there is no more abnormal

more curious

history.

The

records

of five thousand years ago chiselled on the monuments of Egypt still remain sculptured, though
the very words standing in. everlasting silence uttered by the great men of Hellas are still heard
;

sounding, though no longer written in the ancient manner of writing yet these two, the lost utterance of the old Egyptian speech and the lost character of
:

the old Greek writing, are united and preserved in the Coptic of to-day. The romance of language

could go no further than to join the speech of Pharaoh and the writing of Homer in the service-

book of an Egyptian

Christian.

Now, however,

the study of Coptic is likely to be rescued from the neglect which it has long suffered by the kindred

study of hieroglyphics, as philologers are shamed and forced out of their indolence by the zeal of
historians

subject of this nature requires, of course, a large treatise to itself a treatise for which the materials are as yet hardly ripe, and which would

and antiquarians.

besides be

somewhat out of place

The

present notice therefore will

volumes. be as brief as the

in these

248
writer's

Ancient Coptic Churches.

[CH. vi.

hand and the scope of the demand. purpose The Coptic language to-day is no doubt virtually the same tongue that was spoken by the builders of and it still retains many words the pyramids The vocabulary scarcely changed from that epoch. however is neither purely Aryan nor purely Semitic, In the same way the grambut a mixture of both.
state of the materials at
:

matical structure of Coptic to the African languages.

is

half Semitic, half akin

early Christian times that Coptic the form that survives, although it
sixth

was probably in very became fixed in was not until the that Christianity became definitely the century
It

established religion. Up to that date the worship of Osiris had lingered on, particularly in remote country places, where the gospel was unheard or awoke but faint echoes. Then however the bishops began to wield secular power, and amongst other signs of government they took the important office of distributing corn to the people out of the hands of the city prefects x It was at this period, accord.

ing to Messrs. Silvestre and Champollion, that Coptic writing began but it is difficult to understand for
:

what reasons they assign the beginning of letters to In the third and fourth centuries so late a period. the monasteries of the desert were thronged with monks, many of whom could talk no language but
Antony, who knew on monastic life by hearing the gospel read in Coptic and Palladius 2 speaks of regular service and celebrations which he
their native Coptic.

Thus

St.

no Greek, was

first

set thinking

lated
2

Universal Palaeography, by Silvestre and Champollion, transby Sir F. Madden, p. 122.

lib. viii.

Rosweyde, Vitae Patrum,

p. 712.

GH. vi.]

Language and Literature.

249

witnessed, and which must imply set forms written in know moreover that the Psalms the vernacular.

We

300 A.D. and although this is perhaps the earliest date assignable with certainty, it is extremely difficult to conceive that the need for setting down liturgical forms in writing did not assert itself irreIt is of course sistibly some time before that. that the most ancient forms of prayer in possible the Coptic vulgar tongue may have been written not in Greek but in demotic characters but, interesting as the fact would be, there is not sufficient
: :

were translated by Pachomius

into Coptic about the year

evidence to establish
think that in

it,

though there

is

reason to

writing the Copts for full a thousand years into the Christian era. There seems no decided point of contact between Coptic and

some way or other demotic

in use

was preserved

among

hieroglyphic writing. Long before the Persian conthe knowledge of hieroglyphics was limited to quest the priests even as early as the fourteenth century
:

the scribes who visited Bani Hassan could not understand the inscriptions, and those of the twentyfirst dynasty blundered hopelessly in their copies of the Book of the Dead. So that it is matter of surprise rather than otherwise to find that hieroglyphics were not entirely disused in the time of Clement of Alexandria, and were even partially understood a
B.C.,

But their pagan character doubtless century later. excluded them from recognition by the Christians. There is a contemporary story that at the time of
Chosroes' invasion of Egypt, about 600 A. D., a saint who took refuge in a tomb was able to read the
ancient inscriptions on the walls but the probability is that the writing was demotic not hieroglyphic.
:

250
built

Ancient Coptic Churches.

in

[CH. vr.

The White Monastery

the
terior

Upper Egypt, which was Helena with massive exby empress in the style of ancient Egyptian architecture,

hieroglyphic stones, with inscriptions mostly upside-down, and therefore probably unintelVansleb mentions an inscripligible to the builders.
contains

many

tion
St.

on the altar-stone of a
Michael
'

little

chapel dedicated to

convent of St. Matthew near Asnah characters which were not hieroglyphics, and in a language that we know nothing about 1 .' There can, I think, be little doubt that the inscription was demotic though there is nothing to fix the date
in the

and,

if so,

the fact

is

extremely interesting as tend-

ing to
ritual.

show the existence of a demotic Christian

collision

and interaction of Coptic with Greek and with Arabic more evidence is obtainable evidence which goes to prove that Greek did not exercise nearly so powerful an influence as Arabic over the indigenous Egyptian. Origen for instance remarks that if a Greek wanted to teach the Egyptians, he would have to learn their 2 The language, or his labour would be vain Severus collected vast numbers of books emperor on magic and shut them up in Alexander's tomb and Diocletian, enraged at a revolt and fearing lest
Concerning the
. :

the people should grow rich again, gathered together

1

The

convent

is

evangelist
2

as Vansleb

dedicated to Matthew the Poor, not to the The former is a Coptic saint, implies.

the 3rd December. and the following paragraphs is borrowed mainly from the learned work of tienne Quatremere, Recherches Critiques et Historiques sur la Langue et la LitteYature de 1'figypte.

commemorated on

The

material of this

Paris, 1808.

CH. vi.]

Language and

Literature.

25 1

with great care all books on alchemy written by the These old Egyptians* and burned them in public. were presumably in the demotic character. writings
of the well educated natives.
the hermit spoke

In early Christian times Greek was spoken by a few Thus, while St. Paul

Greek 1

St.

Antony knew only

Egyptian, and letters of his in that language, written

to the monasteries, were extant in the time of Abu '1 Birkat. read too of St. Athanasius' letters

We

being translated into the vernacular.

life

In the Syriac

of St.

Ephrem
Egypt

it

is

related that

man
the

visited

to see the

when the holy famous Anba Bishoi,

:

two worthies were unable to converse, each knowing only his mother tongue but each there-

The upon received a miraculous gift of speech. author of an Arabic note upon a Coptic MS. states that before the Arab conquest the lessons were read in Greek, but explained in Coptic. Abu 1 Muhassan relates that one 'Abdullah, son of 'Abd al Malik, governor of Egypt, ordered the registers of the divans or public offices to be kept in Arabic
instead of Coptic in the year A.H. 96 but to this day the system of book-keeping in Egypt is a tradi:

mystery in the hands of the Copts. Severus, bishop of Ashmunain, who compiled a history of the patriarchs of Alexandria from Coptic and Greek
tional

MSS.

in the

monastery of

preface that he

made

St. Macarius, says in his the translation into Arabic,

because Arabic was everywhere spoken, and most of the people were ignorant of Greek and Coptic alike. This seems to have been in the ninth

Yet in the ninth century Coptic was by no means unknown for Joseph, the LII patriarch,
century.
:

Rosweyde, Vitae Patrum,

p. 18.

252

Ancient Coptic Churches.

[CH. vi.

850 A. D., addressed the assembly in and was understood even by Muslims who Coptic, were present. By the eleventh century doubtless Coptic had

at his trial about

become less generally gered on for centuries

tions

intelligible

though

it

lin-

afterwards.

The
c.

constitu-

1140 A.D., patriarch ordered bishops to explain the creed and the Lord's prayer in the vulgar tongue, i.e. in Arabic. The Vatican MSS. are covered with marginal notes
n.,

of

the

Gabriel

in

Coptic

and Al Makrizi, writing

in

the early

fifteenth century, constantly implies that Coptic is a living language. In speaking, for example, of the

monasteries near Siut, he avers that the

monks

there use the Sahidic dialect, and that the women and children of Upper Egypt talk scarcely anything

but Sahidic.

Darankah he remarks that the inhabitants are Christians all, great and little, speak Coptic and interpret it in Arabic.' Another Arab
of
'
:

So

author,

Abu

Salah, in his history of the monasteries

of Egypt

tells

of a custom at

by which

Christians assist at

Asnah still existing, Muslim weddings, and

head the procession of the bridegroom through the streets, reciting Sahidic texts and maxims. Vansleb, in 1672, conversed, as he alleges, with visiting Egypt the last man who spoke Coptic as his mother tongue. Such briefly are the facts, which bear witness to a
slow process of extinction.
evidence,
authorities
it

Yet

in

face of such

is

curious to find what wild mistakes

about the Coptic language are

'

made by grave Church matters. Thus Denzinger upon declares that uno aut altero seculo post Arabum
linguae

tyrannidem vernaculus
1

Aegyptiacae usus
p.

Renaudot, Hist. Pat. Alex.,

467.

CH. vi.]

Language and
interiit
1
'

Literature.

253

prorsus

a swiftness of decay, or rather destruction, unparalleled in the history of language.

no less in the opposite direction in gravely a diocese in the south of Egypt 'where the recording Copts are better educated than in any other portion of the patriarchate, and the Coptic language is generally spoken, whereas not above two persons understand it in Cairo V Coptic is, of course, still The mass and most of the the language of ritual.
errs

Neale

the gospel is first prayers are recited in Coptic read in Coptic and then rendered in the vernacular Arabic some parts of the service are in Greek
:
:

while the rubrics where they are found, as well as some of the prayers and the psalms, are in Arabic. Generally, however, one may say that the text of the
service-books

among
ritual

Coptic and the earlier them have no other language. But as the
is
:

now used

language decayed from common use, we find rubrics, marginal notes and headings, and finally It is worth remarkparallel translations in Arabic. that there seems to be no example of a Coptic ing and Cufic MS. which would seem to show that the need of a vernacular translation was not felt until
:

after the Cufic had given way to the present cursive form of Arabic writing. Indeed the only instance

of Cufic employed in any sacred building of the Copts, as far as I am aware, is the inscription on Yet the ancient cedar screen at Al Mu'allakah. curiously enough some traces of Cufic survive in
the Church encyclical or other ceremonial letters of in a letter from the even at the present day. Thus
patriarch of Alexandria to the archbishop of Canter1

Rit. Or., torn.

i.

p.

i.

Eastern Church: Gen. Introd.,

vol.

i.

p. 118.

254

Ancient Coptic Churches.

[CH. vi.

bury, written forty years ago, while the title and address are in ordinary Arabic of a very ornamental
style, the

formal greeting is in Cufic, and there are some words of Cufic at the end.

Coptic MSS., then, fall naturally into three classes each with its own historical significance. First,

come bilingual MSS. Greek and the vernacular literary These are Coptic stand side by side together. generally written on papyrus, and go back to the sixth century or possibly earlier. Sometimes moreanterior to the
in

Arab

conquest,

which the

over the two languages are found together inscribed on tiles or stone and apparently there was a time when such inscriptions were common.
:

Next, the Greek text was omitted, and the Coptic This change began with the settlestood alone. ment of the Arabs in Egypt, when the Jacobite
faction

among the

natives sided with their conquerors

against the Melkites, and strove with equal vigour for the destruction of Melkite churches and the

suppression of the Melkite language. Still it is not till the tenth century that Graeco-Coptic MSS. disappear entirely. At that period Greek cursive
writing

any

general, but the Copts never adopted form of cursive probably because Coptic was

became

already assuming a hieratic character, and was therefore not to be degraded to the uses of common life
;

while the Arabic was passing from the beautiful but stately Cufic to its present fluent and graceful form,

and thus became adapted to the needs of business

or friendly intercourse. The third class of

MSS.

is

that

in

which

Arabic has been formally acknowledged as the vulgar tongue, and is received into the text side

CH. vi.]

Language and

Literature.

255

dead or dying Coptic. These MSS. date from the thirteenth century, or even earlier, and

by

side with the

continue up to the present time, although the lanof the mass has been unspoken for two guage hundred years and even among the priests who have to read it, there are but few who read with under;

standing.

To

this day,

however, there remain sundry phrases

like fossils

and fragments of Greek,

ritual
is

Thus the Coptic language. a familiar word in the mouth of the present worshippers at various parts of the service most of the proclamations uttered by the deacon to the people are still in Greek, ^.cn^ecee A-XXiiXoifc en
:

embedded in the KYpie eXeHCon

$iXHJUL/ri

<LYICU,

eic

<Lit^.ToX

other sentences in the canon, as o K*rpioc n<LrtTUm TJULUm, K<LI JULGTA. TOT

COT, 2^0<L IT<LTpI K<LI TIIO K<LI A.VI and particular words, as n<i,p<L2acoc,

n.peenoc, KOCJULOC,

n.rrroKp<LTCUp. stamped with the trisagion JC T P OC ^-Vioc <Le<Lrt.&. Troc

The

^.it^cT^-cic, o eucharistic bread

in

is

still

Greek
^.vioc

<LYIOC

eeoc,

although the Coptic word for

God

is

of ancient

Egyptian

origin.

concerning the dialects of the Egyptian 1 (i) The language will not be out of place here Memphitic or Coptic proper was the language of
,

A word

Lower Egypt, and derives

its

name from Memphis,

the ancient capital, which stood a little south of the modern Cairo. Nearly the whole Bible exists in this
dialect,
1

and the Pentateuch, Book of Job, the Psalms,

Grammar
of the Egyptian

See Dr. Tattam's Compendious Language, and edit., 1863.

256

Ancient Coptic Churches.

[CH. vr.
all

the Prophets, and the

published.
(2)

New

Testament have

been

Arabic j^AjuJ! 1 to Upper Egypt, or the district of which Thebes was capital, whence the dialect is also termed Thebaic. It is curious to remark that the Sahidic, though more remote from the centre of Greek life, yet adopted more Greek words than the nearer Coptic and both in Coptic and Sahidic writing Greek words are very often found where the native language had a perfectly good equiIn Sahidic it is much more usual than in valent. to express the vowels by lines above the conCoptic In the Sahidic dialect almost an entire sonants. version of the scriptures, including a complete New
;

The Sahidic is the name given

so called from the

though it is only in MS. and, dormant state of Coptic scholarship in owing England, nothing has been done towards collation since the close of the last century. (3) The Bashmtiric dialect, so called from Bashmur a province
Testament,
exists,
;

to the

in

the

Delta, has

distinct

analogies with Coptic

and with Sahidic, but is of a ruder character, as was natural from the wild nomadic habits of the people by whom it was spoken. Only a few exist in this dialect, and they have been fragments
published.

The

study of the language in modern times dates

'

from Kircher's
lished in 1636.

Prodromus Coptus/ which was pubEighty years later Blumberg issued a Coptic grammar; and in 1778 a Coptic bishop of Arsinoe, named Tukl, published an Arabic and Latin treatise called Rudimenta Linguae Copticae.' But
'

Strictly

it

should rather be Saidic, as there

is

Arabic

but the conventional form

the

is no h most convenient.

in the

CH. vi.]

Language and
grammar

Literature.

257
was
1
.

the

first scientific

of the three dialects

in

that written
1

by Tattam, and published

become a
writer

I83O

It

would

ill

on

this subject,

and most of

all

an

Oxonian, to pass over in silence the great and memorable services rendered by Oxford to the study of Coptic. The zeal of the learned

was

first

awakened

in the matter

by the

rich collection of oriental

presented by the traveller Huntington to the Bodleian Library in the seventeenth century. Dr. Marshall, rector of Lincoln College, who is described as a master of eastern languages, and who published a translation of

MSS.

Abu Dakn at Oxford in 1675, worked at with such success that he was on the point of bringing Coptic out an edition of the New Testament in that language, with
But when only a single sheet was through the press, the rector's task was ended by an untimely death. Thereupon Dr. Fell, bishop of Oxford, who had already

Latin translation and notes.

paid for a fount of Coptic type for the work, summoned from Cambridge a learned scholar named Thomas Edward who, after
;

sundry discouragements, at last brought out, not the New Testa* ment, but a Coptic lexicon. About the same time Witsen, the burgomaster of Amsterdam, sent a fount of Coptic type as a gift
to the University Press at Oxford: and in the year 1716, D. Wilkins, a German by birth despite his Anglicised name, published a

Coptic and Latin

New

Testament

at the

expense of the University.

:

Jablonski worked for some time at Oxford copying MSS. and after his death the well-known Dr. RadclifTe purchased many of
his treasures

from

his son.

Dr. Cumberland, bishop of Peterborough, began the study of and George Coptic with rare enthusiasm at the age of eighty
:

Whiston copied and translated into Latin the Pentateuch ; two Englishmen, though not Oxonians, whose names may be recorded. In 1765 M. Woide, having obtained from Scholtz at Berlin extracts from a lexicon, grammar, and essays on the Coptic language, showed them to Dr. Durell, then vice-chancellor of Oxford
:

and Drs. Durell and Wheeler together finally secured the publicaWoide tion of all three works at the charges of the University. was next entrusted with the publication of the Sahidic version, and It was, far advanced the work, but never lived to see it finished.
however, promptly taken up by Professor Ford, the professor of Arabic at Oxford, who revised and corrected the whole with the
VOL.
II.'

258

Ancient Coptic Chtirches.

[CH. vr.

Coptic literature has been already described as There is, however, I believe, essentially religious. no example of a complete Coptic Bible, nor are all
the books of the Old Testament found quite entire, even in a detached condition. But besides the versions of scripture before mentioned, there exist also several apocryphal gospels and gnostic works of

various descriptions while lives and acts of the saints, 1 But sermons, homilies, and martyrologies abound while all the churches in or near Cairo have their
;

own

collections of books, the only library properly so

called,

and housed

in

a separate apartment,

is

that

belonging to the patriarch. It has, I believe, recently been examined and catalogued by a French savant, who does not seem however to have discovered any 2 The books in the churches pearl of great price
.

are

all

service-books of one sort or another.

of

A good

idea of their nature

ing

list
:

may be formed from the followMSS. found in a church at Asnah, near

i2th century.
was issued from the

Luxor i. Canons of the Coptic Church,

help of the original documents Oxford Press in 1799.
in
;

and the

text

Since that date very little has been done for the study of Coptic England, and not much in Oxford but the University Press
:

published in 1835 Tattam's Coptic Lexicon, in 1836 his Minor Yet few know what Prophets, and his Major Prophets in 1852.

Oxford scholars have done for the language in the past so lost are the achievements of the seventeenth and eighteenth centuries in the oblivion of the nineteenth.
:

For a list of such works, see Catalogus Codd. Copt. MSS. in Museo Borgiano 410. Romae, 1810. 2 The patriarch of the orthodox Church of Alexandria has also a it library of Greek MSS. at the church of St. Nicholas, in Cairo
:

contains one

ninth-century MS., several nothing remarkable.

of the thirteenth, but

CH. vi.]
2.

Language and
gospels,

Literature.
i3th century.
:

259

Book of the

I4th century. Lectionary, The above are on vellum the rest on paper. 4. Consecration of monks, 1358.
3. 5.

Consecration of the various orders in the church

to wit, psalmodos, anagnostes, subdeacon,

deacon,

archdeacon, priest, hegumenos, chorepiscopos, and

lastly,

bishop, metropolitan, and patriarch three have the same service 1 i6th century.
,

which

6.
7.

Psalter for the canonical hours, i6th century. Euchologion or benedictional, i6th century.

8. 9.

Minor prophets,
Funeral service,

i6th century. i6th century.

10.
11.
1 6th

Mystagogia or confessio, i6th century. Consecration of chrism and oil of the lamp,
century.

12.

Order of baptism and consecration of

1

altar-

vessels,
13.

7th century.

i8th century. Consecration of altars and fonts, 14. Many copies of gospels, epistles, the three 2 liturgies, and the various consecration services Every church has specially attached to its service a book called in Coptic s^naxar,' i.e. <rwagdpiov, or
.
'

lives of the saints, from which a portion is often read at matins, in accordance with a very ancient custom sanctioned, for instance, at the third Council of

This book corresponds of our English churches, passional from which the lessons at matins were sometimes
Carthage
in

397

A.D.

closely to the

This is not the case in Renaudot's MS. The Syrian Jacobites and the Maronites have the same service for bishop and metro1

politan, but
2

that

for patriarch

is

different:

so generally in the

Church of Alexandria.
See Academy, Dec. 28, 1882, article by S 2
J.

H. Middleton.

260

Ancient Coptic Churches.

[CH.VI.

taken, or to the martyrology, which was read at the The synaxar is confined within end of prime-song 1
.

the sacred walls, and there

is

no copy of
:

it

in

any

of course, been private person's possession. rendered into Arabic for .use at service and the legends printed at the end of this work, which are
It has,

from the Arabic version,

listen with

serve to give an idea of the miraculous traditions to which the faithful still
will

unquestioning reverence. liturgy or book of the mass is called in Arabic khulagi,' which is a corrupted form of euchologion.' The lectionary for the year, or kotmarus,' is a term of less certain origin. One may mention also the

The

'

'

or psalms for the canonical hours and for festivals, there being a distinct arrangement for regulars and seculars, and also a separate psalmody

'

agblah

for the feast of our

Lord and of the Virgin.

'
'

Two

other books, namely, kitab al paskah,' or the office of Holy Week, and the disnari,' or hymns of saints

and martyrs, are said to have been compiled by 2 The Gabriel, LXX patriarch, about the year H35 synaxar is ascribed to one Anba Butros, bishop of
.

Mallg. In addition to the foregoing books every church possesses a careful inventory of all its sacred vessels and other belongings, which are verified once a

year by the wakll or overseer. In this too all gifts to the church are entered, sometimes, though not always, with the donor's name added. It is called the Offering
factors

Book, and resembles in some ways the book of benewhich belonged to some of our great English
1

Rock, vol. iii. pt. ii. p. 212. See Vansleb, Histoire de l'glise d'Alexandrie,

p. 62.

CH. vi.]

Language and Literature.

261

churches in olden times, though it is not kept in the same place of honour, nor bound in the same costly
materials.

For

at

Durham

cathedral, for instance,

'

we

read that the book of benefactors

Altar, an excellent

did lye on the

fine Booke, very richly High covered with gold and silver, conteininge the names of all the benefactors towards St. Cuthbert's Church from the foundation thereof and again, there is another famous Booke yett extant conteininge the
' '
:

reliques, jewels, ornaments, and vestments, that 1 given to the Church by all these founders .'
It is greatly to

were

be hoped that these Coptic inven-

tories will

some day be examined by an Arabic

scholar with sufficient tact, patience, and skill to get at them and to decipher them. None knows better

than the writer what

as
is

it

will cost in time,

temper, and

money, before they are rendered

certain,

accessible.

But

if,

they correspond
inventories
;

in
if,

some ways
as

to our

own church

and

seems highly

probable, some few at least among them can boast a considerable antiquity, they ought to yield results of the greatest interest to ecclesiology, and to repay in

the richest

manner the

largest expenditure of time

and

trouble.
1

Durham

Rites, ed. Surtees Society, pp. 14, 15.

CHAPTER

VII.

The Seven Sacraments.

Baptism and Confirmation.
Eucharist.

Penance.

since

the

dawn
to

of

Christianity

the

Copts seem

have

acknowledged seven canonical sacraments, namely baptism, confirmation, eucharist, penance, orders, matrimony, .and unction
of the
sick.

Of

the

particular

nature

of these

by the Church of Alexandria, much has already been written, but rather in times past than in our generation, and rather by Somecontinental 1 than by English authorities.
mysteries, as interpreted

thing therefore yet remains which

place in this

may

fitly find

inasmuch as no mere description of sacred buildings can be complete without some account of the ceremonial for which they were

work

designed. to ritual.

For architecture is, of course, ancillary Yet the present writer cannot pretend to do more than touch lightly on liturgical matters, recording the testimony of others, and adding
facts

under his own observation. allowed no less by present Baptism custom than by the ancient canons which, founded

which have
2

fallen

of infants

is

The Assemani,
Baptism
is

Vansleb, Renaudot, Denzinger, &c.

called

ju^U

confirmation, c*^*^Jl.

The Seven Sacraments.

on the Mosaic law of
of forty days
purification,

263
the age

make

necessary

for

male

children,

and

eighty days for females, before they can receive the rite. For these are the periods in which the of purification are accomplished and it is days
' ' :

l necessary for the mother to be present in the church Where however there is peril of death, or other extreme necessity, the child may be baptised at once
.

The Jewish practice of circumon the eighth day is general, but neither compulsory nor counted a religious ceremony yet circumcision after baptism is very strongly prohibited. The same canon of age for infant baptism prevailed in the but Ethiopian, Syrian, and Nestorian Churches the Armenians and modern Nestorians fix the ceremony for the eighth day after birth, and we read of the same custom holding even in Cairo. But although
without regard to age.
cision
: :

Coptic history records many violations of primitive practice at various epochs, the canons are never

changed or abrogated. Thus about 750 A.D. the patriarch Khail i. reenforced the regulation Christodulus three enjoining the baptism of infants.
really

centuries later forbade the two sexes to be baptised and ordered that, according to in the same water
;

ancient

custom,

infants

should receive the com-

munion

fasting at their baptism. So Macarius n. and Gabriel n., both in the twelfth century, denounced circumcision after baptism. Indeed it is only from
1

Pococke

is

wrong

in giving the

girl: see Description

of the East, vol.

age as twenty-four days for a i. Barhebraeus p. 246.

(Chronicon Ecclesiasticon, ed. Abbeloos et Lamy, Louvain, 1872) says thirty days for a boy, and so apparently a Vatican MS., quoted by Asseman, though agreeing about the age of eighty days for a
girl
:

but there

is

no

real

doubt on the subject.

264

Ancient Coptic Churches.

[CH. vn.

these stringent enactments, as a rule, that we discover from time to time the prevailing laxity of
practice.

Certain seasons of the year are appointed and others forbidden for the exercise of the rite, but
exception is always whole of Lent, Holy
sidered

made in cases of danger. The Week, and Eastertide are con-

unsuitable times for baptism. Macarius, of Memphis in the eighth century, relates bishop that at Alexandria during the early ages of the church, baptism was conferred only once a year on Good Friday l but the statement is mixed with legend
:

and seems apocryphal. The canons of Christodulus prohibit baptism on Easter eve and during the season

From the remotest antiquity to the the season most commended for baptism present day 2 is the feast of an unEpiphany but Abu Dakn
of Pentecost.
: ,

trustworthy authority, but possibly right in this instance, gives Easter day and Pentecost as the times at which baptism was conferred in the seventeenth centurv.
/

have already seen that scarcely a single church in the whole of Egypt possesses a baptistery external to the sacred building and that while in
:

We

of the fabrics the Epiphany tank is at the western end near the principal doorway, yet now in most cases the baptistery proper and the font are found in various positions, which would necessitate the entrance of the infant into the church before the

many

accomplishment of the ceremony. There is however one monument remaining, which illustrates with singular clearness the ancient custom of administering
1

Vansleb, Histoire de l'glise d'Alexandrie,

p. 83.

P. 16.

CH. viz.]

The Seven Sacraments.

265

the rite without the church, yet in a building specially consecrated for the purpose. glance at the of the fourth-century church of the White plan 1 Monastery will show the earliest known arrange-

accordance with the most primitive There the candidate was received first into a small vestibule, then led into the baptistery and when the rite was ended, he passed into the opposite chapel, still without the church, and received the eucharist which completed his initiation, and gave him the right henceforth to enter the place of worship. The next step was to remove the baptistery and the
in strict
ritual.
;
;

ment

chapel just within the western wall of the church, so that they occupied the narthex, but were still probably walled off from nave and aisles, or at least from the latter. Such an arrangement seems to have

with

existed originally at Abu Sargah, as the western apse its frescoes still remaining testifies. Finally, as

the rigidity of early custom slackened, the partition between the baptistery and the church was removed the need for a neophyte chapel disappeared and the position of the font became a matter of accident and 2 indifference But in all cases the Copts disallow the baptism of infants in private houses. It is a
:
:

matter of necessity that

all

should come to the con-

secrated building. The font is often called the 'Jordan'; but the ancient Coptic name 'fKoXTJULis, of course, of Greek origin. Bernard of Luxemburg, Jacques de Vitry, and

See
'

vol.

i.

p. 352.

Denzinger is wrong in saying that the Coptic baptistery ought to be versus orientem ex parte sinistra ecclesiae.' Rit. Or., torn. i.
p. 25.

266

Ancient Coptic Churches.

[CH. vn.

others have spread a ridiculous story that the Copts 1 baptise their children with fire by branding a cross

The story is a pure after baptism. but may have arisen from the Ethiopian fiction, custom of gashing and tattooing the face. All over the world baptism is performed by natural water
on the forehead
:

but the Copts,

with the catholic custom, require that the water be specially consecrated. And this consecration takes place each time that the cerein

common

has to be performed with fresh water whereas Church the benediction of water is a more solemn service, held but once or twice in the year, and the water so consecrated is reserved to be used as occasion arises. Abu Dakn agrees with all

mony

in the Latin

the authorities

in

stating

that after baptism

:

the

by a drain and though Tukt asserts that at one time the priests in Cairo reserved a small quantity for use in case of emergency 2 the
water must be
let off
,

canons rather show that no ceremonies were required where the life of a child would be in danger from Of the same tenour is a well-known legend, delay. which tells of a certain woman who, in crossing the sea to Alexandria with two young children, was caught in a furious storm so being in great peril, and fearing lest her children should perish unbaptised, she drew blood 3 from her breast and sprinkled them, repeating the formula. Subsequently, when she took
:

Rit. Or., vol.

i.

p. 14.

In treating of the Coptic

rites

and cereall

monies
2

my

obligations to

acknowledge them
Neale affirms
ii.

Denzinger are so great that I once for to save the trouble of perpetual reference.

vol.

this absolutely of present practice (Gen. Introd., of course erroneously. 3 Denzinger says sea-water was used but the legend as given at the end of this volume speaks of blood.

p.

977)

CH. vii.]

The Seven Sacraments.

267

her children to the bishop in Alexandria to be regularly baptised, the water in the font became frozen
or petrified, to prevent the repetition of a ceremony thus declared lawful. Lastly, any remaining doubt

concerning the reservation of the hallowed water is removed by the words at the end of the service,

which pray that the water may be changed again to its former nature, and return to earth deconsecrated and the rubric orders the priest to pour in a little fresh water to let off the water of baptism and to take care that none use it thereafter. Immersion is the only form of baptism recognised by the Christians of Alexandria, who thus differ from For in the Greek rite, though immerthe Greeks.
;
;

sion

is

used, aspersion

is

regarded as of equal,

if

not

superior, importance. tion regarding the manner of the Coptic immersion,

There

is

some ques-

whether each of the three immersions or only the for about the trine immersion there is last is total no controversy. Originally it is probable, from the
;

silence of the canons, that the child

;

was plunged

wholly under water thrice more centuries the custom has been for the priest to dip the body first up to the middle, the second time up to the neck, and the third time over the head.

but for the last three or

Vansleb declares that in order to make the form of a cross the priest takes the child's right wrist and left foot in one hand, and left wrist and right foot in the other l which may have been 'true, but sounds
;

like

a species of torture. Among the Nestorians the candidate stands in water up to the neck, and but the the priest thrice dips the head under
;

Histoire,

p.8i.

268

Ancient Coptic Churches.

[CH. vn.

Armenians and other eastern communities mingle aspersion with the rite of immersion. All, howseem to agree, and the Coptic canons on this ever, that in case of a weak or point are very explicit, child immersion shall not be judged necessickly sary, but the sacrament may be duly administered

by

trine aspersion.

The same
seems
to
'

doctrine

is

laid

down

clearly in

what

be the

earliest extant

account of Christian
1

baptism, the Teaching of the Apostles/ which may There it is combelong to the second century
.

manded to name of the

'

baptise in living or fresh water in the Father, and of the Son, and of the Holy
;

If living water fails, use other water Ghost. and use warm water, if cold would be hurtful. If neither

warm

nor cold be obtainable, then pour water thrice upon the head in the name of the Father, and of the Before baptism let Son, and of the Holy Ghost. both him who baptises and him who is to be baptised
fast,

and all others who may you shall command him who is to be baptised a day or two before.' While the essentials are the same, considerable advance is made on the foregoing ritual, or at least
;

in explanation of

it,

in the earliest authentic

account

of the sacrament as administered in the Church of Alexandria. This account is found in the Apostolical
or
Constitutions, which date probably from the fourth 2 fifth century Here it is enjoined that the candi.

dates for baptism are to fast on the preparation of

1

See

AtSa'xq

roav

'ATTooroAaw

by bishop Bryennios, Constanti-

nople, 1883, pp. 27-29.

2

seq. for Coptic

See Tattam's Apostolical Constitutions, London, 1848, p. 52 and English version: and Bunsen's Christianity
185*4, vol. vi. p. 465, for

and Mankind, London,

Greek

version.

CH. vir.]

The
;

'Seven Sacraments.

269

and on that day are to assemble before the bishop and kneel down. Then, laying on his the bishop is to exorcise from them every hands, evil spirit to breathe upon them and to seal them the forehead, the ears, and the nose. upon They keep the vigil in reading and exhortation. Early next morning, at cockcrow, comes the benediction of the water, which must be drawn or flowing into the font or, if water be scarce, they may use
the sabbath
;

any water

available.
is

The meaning

of this obscure
if

passage doubtless

that the water should,

pos-

sible, be drawn from the sacred well, such as we have seen is found in Abu Sargah and most of the

Egyptian churches. Sponsors are required for those too young to answer for themselves, and the sponsors are to be parents or kinsmen. The bishop is to give thanks over the oil, which he is to place in a vessel or crewet, and to call it the 'oil of thanksgiving' and a the name 'myron' not being used here; second oil he is to exorcise, and call it the 'oil of
exorcism.'

deacon, holding the oil of thanksgiving, is to stand on the right hand of the priest and another
;

deacon with the

oil

of exorcism on his
;

left.

Then

follows the renunciation

after

which the candidates

oil of exorcism, and to unclothed and to stand in the water. Each pass now repeats the confession of faith, during which he is dipped three times; he is then taken up out of the water, and anointed with the oil of thanks-

are to be anointed with the

giving or holy chrism is clothed, and enters the There the bishop lays his hand upon them, church. and with a prayer anoints each one upon the head, and seals his forehead, saluting or kissing him and
; ;

2jo
all

Ancient Coptic Churches.

say peace with their mouths.' of confirmation is ended.
' ' '

[OH. vn.

are to

Thus

the

rite

seal,' here and elsewhere, seems to mean the sign of the cross by saying peace' the formula of the pax is no doubt intended.
:

The

Immediately after baptism and confirmation follows the holy communion. The bishop is enjoined to give thanks over the bread and over the cup and to bless also milk and honey. When the bread
;

has been divided, the bishop gives each a portion, saying, This is the bread of heaven, the body of
'

Christ Jesus;' and with the cup he says, 'This is the blood of Christ Jesus our Lord.' Likewise the milk and honey are given to every one.

Let for the Apostolical Constitutions. us turn now to another version of the ceremony,
written two or three centuries later
'

So much

patriarch of Alexandria in 646 A. D. begins with a mixing of the waters,' a phrase which is not further explained here, but means that the
priest stirs or
'

1 by Severus The ceremony

,

moves the water with his hand. Next comes a burning of frankincense, with a prayer against the princes of the power of the air ;' after which the priest blows thrice with his breath on the water. He then makes the sign of the cross, without oil, thrice on the forehead of every child, and exorcises him, making several more crosses upon the face.

The

children turn to the west to

make
;

the renunpriest
oil

ciation,

and back

to the east again

oil

and the

makes three
olive
oil,

crosses on each one's forehead with

obviously the the catechumens.

1

of exorcism, or

of

See

Maxima

Bibliotheca

Veterum Patrum, Lyons, 1677,

torn,

xii.

p. 728.

CH. vii.]

The Seven Sacraments.

is

271

Incense
flates

now

kindled,

and then come the prayers

for the benediction of the water.

The

priest insuf-

upon the surface in the form of a cross, and with several invocations makes four crosses on the
water with his finger, signing each cross from east to west and from north to south. Then from a
phial or crewet he pours chrism, or oil of thanksNext he giving, upon the water in three crosses.

pours olive

oil

over the head of each

lays his right hand thrice lifts the child

child, places

him in the font, and with his left

'

upon the head,

from the water,

of the Father, of the Son, Amen and in the name of the Holy Ghost, Amen.' The wording of the ritual here signifies that the child is dipped three
saying,
is

N.

baptised in the

name

Amen

in the

name

times under water, and nothing is said about any difference in the manner of the three immersions. After the formula the child is taken out of the
font,

and anointed three times on the forehead and

on
his

all his

members with holy chrism

clothes
;

is

dressed in

and brought to the altar, where he receives the eucharist. The whole ceremony is brought to a conclusion by the priest crowning the newly baptised children with garlands.

own

Here confirmation is rather implied than stated, and nothing is said about the giving of milk and honey. Bishop Macarius, whom I have cited above, and who lived a century later, mentions the custom
In olden times, he says baptism being administered only on Good Friday at Alexandria, the patriarch and several
as belonging to the early Church.
1
,

bishops met in the church of the Evangelists, unNext covered the font, and read the exhortation.
1

Vansleb, Histoire,

p. 85.

272

Ancient Coptic Churches.

[CH.VH.

in the same building, where the consecrated both the chrism and the oil of patriarch exorcism or galilaeon, i.e., t\aioi> ayaAAtao-eooy, as they

day they assembled

what the Latins term the oleum catechumenorum.' This accomplished, they proceeded to the baptistery, where the patriarch baptised three male and when the bishops had baptised the children rest, the patriarch anointed them all with both kinds of oil. Mass was now celebrated and after the newly baptised children had received the bread and wine, they received also milk and honey mixed in the same chalice At the present day the ceremonies do not differ At appreciably from those recorded by Severus. the commencement of the service a prayer of purification is said over the mother of the child, and she is anointed with oil on the forehead and though this rite is not recorded in any ancient documents
call
' ;

before Vansleb, it has arisen in

it is

in the last

degree unlikely that

times.

modern or even mediaeval

Silence in questions of ritual is always a dangerous argument it is so very difficult for a writer, and
:

specially for an early writer, not to omit some detail, as Severus quite wrongly omits all mention of milk and honey. The exorcism, benediction of the water, and anointing with oil, are still customary: but the
first oil

used

is

pure olive
is

oil,

which

is

blessed by the

priest.
1

The

child

unclothed, raises his

is

hands

in

Neale strangely denies that there

ritual
it

any trace of the giving of

vol.
ii.

milk and honey in Coptic

states that

(Gen. Introd.,
iii.

p.

971): but
retained

existed in the

Church of Carthage, and

(vol.
pt. 2. p.

is still

in that of Ethiopia.

Rock

102) says that milk

and honey were given in our own Church after the eucharist on Maundy Thursday, and anciently to the newly baptised on Holy
Saturday.

CH. vii.]

The Seven Sacraments.

273

make the renunciation, turning to the west, and recites the creed turning to the east l All his limbs are again anointed with the
the form of a cross to
.

oil or the The burning of incense, galilaeon. the insufflation, the three crosses of chrism on the water, the trine immersion, the laying-on of hands or all have confirmation, the anointing with chrism, their place in the service of to-day. The chrism is

second

anointed

forehead, eyes, nose, mouth, ears, hands, feet, knees, back, shoulder, arms and heart then the priest breathes crosswise on the face of the
:

on

dressed in a white robe, crowned with a crown, and girt with a crossing girdle about his waist. He receives the holy communion or, if too young to
child,
is
:

who

take

it, the priest dips a finger in the chalice, and moistens the infant's tongue and after the eucharist
:

he receives milk and honey mingled. During all this ceremony, which with many prayers and chaunts and lessons from the scriptures occupies
a long time, the sealed copy of the gospel is resting on the gospel-stand 2 in the baptistery tapers are
:

set about

it,

and are kindled during the greater part

After the celebration of the mass, the clergy arrayed in their most gorgeous vestments move in procession thrice round the church. The child is carried by the bishop or priest, before whom walks an acolyte bearing the cross of benediction 3
of the service.
,

upon which are fastened three lighted tapers the other clergy follow, and acolytes bearing candles and beating bells and cymbals.
:

child's
2

Vansleb (Histoire, p. 204) states that the priest writes the name on a piece of paper and throws it into the water. 3 See illustration, vol. ii. p. 60. Ib. p. 232.
II.

VOL.

274

Ancient Coptic Churches.

[CH. vn.

On the eighth day after baptism, and not before *, the girdle is loosened with a good deal of ceremonial for the act is regarded as the completion of the rite
:

The ceremony is held in the baptistery of baptism. of the church, and not at private houses as Vansleb vessel of pure water is placed on the alleges.

gospel-stand, with a cross lying upon the rim and Incense is burned, and tapers kindled around.

various

The water
by the

prayers and portions of scripture recited. is signed thrice in the form of a cross

priest,

who

then removes the girdle, and

clothes.

washes the child and his

is

Though the use of lights at the baptismal service thus recognised by the Church of Egypt, the priest

does not hand a lighted taper to the candidate, as was customary in western ritual. It will be observed that the practice of the Coptic differs from that of the western Church in the union of confirmation with baptism, although they are regarded essentially as two sacraments, not as one in the use of the holy chrism for confirmation and
;
;

in allowing confirmation

by the

priest as well as

by

the bishop. In all these particulars the Copts have reta ned the early teaching of the catholic Church,

which the westerns have abandoned

1

2
.

the the

Abu Dakn makes the rite take place on the third day and in same passage he affirms that salt is mingled with the chrism by
:

Copts,

a monstrous

adopted

this heretical practice in the

the Copts

The

Some Syrians in Cairo time of Christodulus, but not Malabar Christians mingled oil and salt with
statement.

their eucharistic

bread, as recorded in Govea's account

:

of the
at

Portuguese

mission

see

the

French translation published,

Brussels in 1609. 2 The words of

bered.

St. Basil
'

regarding baptism should be rememet

He

says

Consecramus autem aquam baptismatis

CH. vii.]

The Seven Sacraments.

275

THE EUCHARIST

l .

discuss fully the ceremonies appertaining to the Coptic celebration of the mass would require a voluminous treatise in itself. But such discussion

To

being beyond the scope of this work, and in some sense beside its purpose, it must suffice here to
indicate the

most prominent or peculiar points of

Coptic usage, avoiding altogether all questions concerning authenticity of texts and order of prayers in the various liturgies, questions which are too well

world to require restating, and too little studied by the writer to make his remarks other than incompetent. No minister beneath the rank of priest is allowed to celebrate the korban but a simple priest cannot
to the
:

known

communicate a bishop or any higher dignitary 2 When the patriarch celebrates, he administers the
oleum
olei

unctionis, praeterea

ipsum qui baptismum

secretaque

accipit,
?

ex quibus

scriptis ?

Nonne

a tacita

traditione

unctionem quis sermo scripto proditus docuit ? mergi hominem unde est traditum? .... Nonne ex privata et arcana hac traditione?' See Divi Basilii Magni Opera, p. 3243. So St. Augustine remarks 'Unless this sign be used, Paris, 1566.
:

Ipsam porro lam ter im-

whether on the forehead of

are regenerated, or

believers, or

on

the chrism

on the water whereby they whereby they are anointed,

the mass, ius.-^.DI the
sacrifice
is
:

nothing is rightly accomplished.' 1 Arabic ^b^lll or the offering,

sacrifice,

^-IJ'llI

or

iu^-e^

j^si

s-sr^.jJl
first

the

bloodless
'

Coptic,
identical
:

*f~npOCcJ>Op.. with the word used by our Lord,

it

The

of these names,

korban,'

as given in the English version

answers to our
2

'

oflete.'

Vansleb, Histoire, pp. 202-3.

276

Ancient Coptic Churches.

and then
:

[CH. \-n.

oflete first to himself

to the other clergy

according to their orders but if, when a priest is celebrating, the patriarch wishes to communicate, he goes to the altar after the fraction, repeats the
prayer of absolution and the confession, and communicates to himself and to any others whom he Every bishop has the same right in his pleases.

own

diocese.

A kummus

in

communicating takes
:

the spoon himself, but receives the wafer from the a priest repriest, who places it in the spoon
ceiving from a priest does not touch with his hand any part of the sacred elements, nor any vessel. The celebrant must wear dalmatic and amice on ordinary days, and all the seven vestments on high
festivals.

At the present day those who receive are allowed within the haikal but originally entrance seems to
;

have been denied to all below the rank of deacon. The deacon stands not beside the priest but fronting him, e. on the eastern side of the altar, and facing This custom is said to have originated the people. in the times of feud between the Jacobite and Melkite factions, when it was no uncommon thing for a
i.

mob to rush into a Coptic church, slay the at the altar, and scatter the sacred elements. priest If ordered by the priest, the deacon may give the cup
Melkite
to communicants, as appears from the Apostolical Constitutions and from later authorities.

We
to the

have already seen that

:

infants are admitted

after baptism and and at any ordinary celebration today one may see children in arms receiving. Previous fasting is indispensable to a right communion, and this canon applies even to children

communion immediately

confirmation

CH. vii.]
it

The Seven Sacraments.

277

a rule beyond question and without exception. time of fasting dates from vespers of the day before the celebration. Bodily cleanliness is a further necessity both on the part of the people and the priest the latter is specially required to wash his feet before entering the church. Communion is not to be administered to persons unis

The

known, i.e. to any strangers whom the priest has not examined concerning their profession of faith, The for fear lest an infidel receive it unawares.
Pontifical of
to

Gabriel specially cautions the

priest

be careful about women, as they come veiled to Confession also is rigidly enforced, and mass.

penance

inflicted
is

in

case of sin

and the severity

of the penance

doubtless the reason

why

so few

to-day partake of the holy mysteries. All receive the korban standing and not kneeling indeed kneeling is altogether against the Coptic
:

custom, except on the day of Pentecost, their attitude communicant is of humility being prostration.

not allowed during the rest of the day to eat or drink with a Jew or Muslim nor may he remove
;

from his mouth anything which has once entered there nor may he smoke tobacco. Anciently,
;

according to Vansleb,

it

was

also customary to eat

lupines directly after the celebration, as a measure of defence against certain Sabaeans, who frequented

the Coptic churches, but to whom any fruit grown on an angular stalk was an abomination.

The bread used

wheaten
It

for the

korban

is

of the finest

flour specially

purchased out of the church

must be baked in the oven attached for moneys. that purpose to most if not all of the sacred buildand the baking must be done by the doorings
:

2j8

Ancient Coptic Churches.

[CH. vn.

keeper or sacristan \ who during the process must chaunt fixed portions of the psalms in a solemn manner 2 The bread must be leavened it must be baked on the morning on which it is required for the mass, and must be made up into round cakes or wafers, each about three inches in diameter and an inch in greatest thickness and it must be stamped
. :
;

on the upper surface with a device of crosses, round which runs a sacred legend in a band. Denzinger 3

gives a cut in which the legend

fr

is

A.VIOC

.noc
1

>J

^xprpioc ^ C4L&eurr (it should, of course,

Called,

therefore,

*-JQl.

Women

are

specially forbidden

to

prepare the wafer.

8
'

Possibly for a similar reason the oflete

'

was sometimes
Antiq.

called

singing-bread
3

in
torn.

England.
i.

Kit.

Or.,

p.

81.

The

Diet.

Christ.

has

the

same

cut.

CH. vii.]

The Seven Sacraments.

:

279
illustra-

all taken from Sollerius, statements concerning the form of the Coptic oflete
is

be Kvpioc) tion, which

Neale

reproduces the same

to

whom

seem ultimately traceable. Vansleb 2 however gives and the same inscription omitting the c^JieooT
;

the versions of the legend so possible recorded were actually found but undoubtedly the
it

is

that

used differs, and is >%? <LVIOC oc * ^-Vioc .e.rt.Toc >fc A.VIOC o eeoc, ic.X"*P as rendered in the accompanying woodcut, which is from a photograph of a wafer made at the cathedral. Nor have I seen any variation from this form at any of the churches. The diagrams given by Neale
inscription at present

and Denzinger are further inaccurate for within the band of writing, which should not be quite on the edge of the wafer, there are twelve equal crosses each marked off in a square of its own, the whole arrangement forming one large cross. Neale indeed
:

speaks of twelve crosses but his figure gives eight in little detached squares, and eight more in a larger central square. Denzinger's design is the same but he gives another rather different cut, which professes to represent the back of the wafer. This, I is a mistake for the wafer is never stamped think,
:

upon the back.

The inmost

square of the wafer, consisting of four

smaller squares, is called in Coptic icBiO^lKOit, ic&<L2aKort, or ciioT^iKoit, a name rightly explained by Renaudot as a corruption of the Greek SwrroTiKov,
sc. cr&fia, i.e.
is
'

the

body of the
in

Lord.'

The
It is

isbodikon

reserved for intinction

1

the chalice.
ii.

Patriarchate of Alexandria, vol.

the mistake of

how
2

p. 214.

obvious here

f r

arose.

Histoire, p. 100.

280

Ancient Coptic Churches.

is

[CH. vn.

as regards the wafer.

not far removed from the Coptic, For the Greeks use a small round cake stamped with a square, called the a/m>y,

Greek custom

which

divided into four smaller squares which The dfivfo stands contain the letters Tc "XC Nl KA.
is

out above the wafer, and is cut off in the prothesis at consecration it is broken into four portions, of which FC is put into the chalice, X~C is given among the
:

clergy,

and the rest among the laity. The Armenians also stamp the housel, but merely
is

with a figure of our Lord.

and

baked

in

The wafer is unleavened, an oven attached to the church on

All the four parts the morning before celebration. into which the consecrated wafer is broken are put
into the chalice.

the Nestorians the wafer is made of fine from wheat gleaned by young maidens, which is ground in a handmill and mingled with leaven. The leaven is prepared by the clergy, and the bread made, within the precincts of the sacred building. The Nestorian wafer also is stamped with a device it resembles the Coptic bread in size, but is much

Among

flour

thinner.

own country the wafer was sometimes Rock cites Eldefonso for the statement stamped. that the inscription should be ^FT TTTc or US, the only variation being XPC AH: but other variaIn our
J

tions are certainly found

1

2
.

wooden mould

for

Vol.

i.

p. 149,

note 24.
sent

M. de Fleury has

me

a drawing of some breads from a

Two of these ninth-century missal in the Bibliotheque Nationale. are covered with various inscriptions, one containing DS

REX

IBS XFS VERITAS LUX PAX GLORIA VIA,

and the cyphers

of the four evangelists disposed round a large central cross.

TH. vii.j

The Seven Sacraments.

is

281
:

preserved in the museum at Dublin but sometimes the mould was of iron, and was called a singing-iron for a reason analogous to that sug-

such breads

1429 at York there were bequeathed 'tria instrumenta ferri, vocata syngyngirons, alia instrumenta ferri pro pane ad eucharistiam orij That the practice of stamping the housel dinando 1 is very early seems proved by the continuous testiof artistic monuments. The wafers figured in mony the sixth-century mosaics at Ravenna, in S. Vitale and S. Apollinare in Classe, are designed with a central cross on the golden altar of Milan, dating from the ninth century, St. Ambrose is figured standing behind an altar, on which are four crossed wafers a like wafer is shown in the eleventhmissal of St. Denys 2 and wherever the century wafer is painted in Coptic pictures, it is represented with a single cross in the same manner. This fact in no way militates against the antiquity of the
gested above.
in
.'
: :

Thus

present Coptic design, being attributable merely to the smallness of the scale on which the wafer

has to be rendered 3 The eucharistic wine is unfermented, and is made from the juice of dried grapes or raisins, which are left to soak for a considerable time in water, and then crushed in a wine-press. A press of the kind
.

Raine, York Fabric Rolls, Glossary, p. 353.

2 3

La Messe, vol.

i.

pis.

viii, xiii.

In the Coptic MS. of the fourth century, to which allusion has been already made, the prayer of consecration varies from all other known MSS. in having between the words didst give thanks and
'

'

'didst break' the expression ^.KCcbp^Ti^e, i.e. 'didst seal': and though the term is commonly used in Coptic to denote the
the cross, yet in this connexion it seems to suggest that the wafer in use at that period was stamped.

making of the sign of

282

Ancient Coptic Churches.

[CH.

v.

but at Abu-'s-Sifain has already been described the wine is usually made at Cairo in the satellite
:

church called by the same

Zuailah.

name

in the Harat-az-

There
apiece,

it is

distributed to the churches in

jars,

large wicker-covered

holding
I

three

or four
in

gallons

some of which

saw stored
of

deep aumbry. strength and in

year round.

The wine
is

is

made

sufficient

sufficient quantity to last the -whole

Raisin-wine
:

enjoined by the canons arose partly under pressure in times of persecution, and partly from the cultivation of the vine becoming

prohibited rather than but the use of it doubtless

wine

In case of necessity even dateobsolete in Egypt. But whatever wine is used must is allowed.

be pure, untrampled by the foot, and free from all * acid flavour. Offerings of wine for the mass were common in ancient times and there is a special canon forbidding the priest to receive it in the vessel
:

brought by the layman. Most of the churches now have a small crewet or phial of unconsecrated wine kept on a little bracket attached to the haikal-screen. Wine of the same kind and made in the same manner was found in use by the Christians at Malabar about the year 1600: but that sect mingled oil and salt
with
their

eucharistic

bread,

a practice

strongly

denounced by all Coptic authorities. Three liturgies seem to have been used from very the early times by the Church of Alexandria,
liturgy of St. Basil, of St.

and of
1

St. Cyril

the last

is

Gregory of Nazianzen, also called by the name

the
first

When
is

new cask was broached,

of the wine was

often given to the church.

the wine
often called

In the Coptic

liturgies, for this reason,

first-fruits.

"f'A.nA.pH,

or the

CH. vii.]

The Seven Sacraments.

283

of St. Mark.
for three

On
:

St. Basil is recited

ordinary occasions the liturgy of that of St. Gregory is reserved

:

midnight masses of Epiphany, Easter, and Christmas and that of St. Cyril is used during the seasons of the Great and The hour the Little Fast, i.e. Lent and Advent 1 for ordinary mass on Sunday is always tierce: no second celebration is allowed on the same altar during the day, and no vestment or vessel which has served once at the mass may be used again till

solemn

festivals, the

the day following. At the commencement of the

service

all

who

enter the church salute towards the altar, and kiss the hem of the veil which hangs before the door of

the

the sanctuary, or else prostrate themselves before This custom of course does not threshold.

apply to women, who worship apart in the galleries It is usual now for the or other place appointed.
choir to chaunt the
altar
is
'

Hymns

of

Moses

'

while the

being prepared by the deacons.

Besides

the ordinary covering, which is generally coloured, the altar must have a second vestment, which

shrouds the whole

fabric.

All the vessels, such as

the chalice, paten, dome, ark, and spoon, must be in readiness upon the altar, upon which also are two
candlesticks with tapers. Before the prayer of preparation the priest must examine all these vessels, and see that the altar-

board is firm in its place beneath the coverlets and he must set the ark or coffer upon it, and the chalice
;

within the coffer.

After the prayers of preparation and thanksgiving he goes to the door of the haikal
1

Lord Bute

states that this liturgy is only

used once a year,

Service, p.

viz.
ii).

on the Friday before

Palm Sunday (Coptic Morning

284

Ancient Coptic Churches.

[CH. vn.

to take the oflete from

the hand of the deacon. Three wafers are brought upon a tray: the priest touches them to see if they are freshly made, wipes then he them, and waves his hand over them selects one of the three, which is carried to the altar This together with the crewet or phial of wine. ceremony seems to correspond with the greater but it is not entrance of the Greek liturgy now attended with the same pomp in the Coptic
:
:

as in either the Constantinopolitan or the Melkite Egyptian ritual. Tapers are next kindled, and held by the deacons beside the altar one also holds the
:

Thus a procrewet, and another a vessel of water. altar with tapers and thuricession moves round the
bles, the priest carrying the

wafer

in a small silken

corporal, or, as is more usual, upon one of the tiny mats described above. Having made the circuit of

the altar the priest stands in his own place before the altar, facing eastward, and turning his back to the congregation. little cold water is now mixed

with the wine in the chalice, not warm water as in the Greek celebration. During the prayer of oblation,

which follows, the priest signs both the elements

:

with the sign of the cross and when the prayer is ended, he places upon the chalice the little mat or tabak, which serves as its cover, and which answers
Similarly he places over the wafer a small round veil marked immediately with three crosses above it he sets the dome or
to the lesser veil of the rubrics.
:

star

that

and then, placing the paten upon the ark, so rests also on the chalice l he covers the whole elements with the larger veil, which is of silk, and
:

it

The

ark
is

is

just high

enough

to hold the chalice

the rim of

the chalice

flush with the top

of the ark.

CH. vii.]

The Seven Sacraments.

285

has a large cross embroidered upon it. This accomplished, the priest kneels and kisses the altar.
prayer of absolution to the Son, the celebrant and his attendants kneel outside the
the
haikal in a circle before the door, bowing from time to time. Then taking the censer, he stands holding it before the altar during the prayer of incense he waves it over the elements and walks round the altar swinging the thurible, while the
:

At

He choir sing the three anthems of the incense. then descends, and stands before the door facing eastward, and scatters the fumes about the doorway
:

which he turns about and swings the censer towards the people in every part of the church, while chaunt and song continue and as the priest
after
;

moves censing them, the people

heads.

rise

and bend

their

The epistle is now read in Coptic from the lectern, which stands a few feet from the haikal door in the choir, and the reader faces eastward, having his back
are

During the reading clouds of incense and when it is finished, and the choir have sung a brief chaunt, the same
to the people.
still

arising in the haikal

is read in Arabic but the reader now stands on the steps before the haikal and faces the congregation. A lection from the Acts is read in the same manner or sometimes in lieu a chapter is recited from the history of the Church, or the life of a saint.

lesson

And when
and bows

the reading is ended, the reader kneels his head to the ground before the door of

the sanctuary. The first gospel is read by the priest, who stands before the people holding the book in his
left

From

hand, and in his right a lighted taper. this point processions round the altar con-

286

Ancient Coptic Churches.

[CH. vn.

which

tinue with burning of incense up to the trisagion, is chaunted by the choir. Then comes the

prayer of the holy gospel, said by the priest facing eastward and after it the deacon, coming out at the
;

door of the haikal, shouts aloud,

'

Stand ye people

for the holy gospel.' Hereupon the celebrant censes the sealed silver book of the gospel, and de-

who, after kissing it and the lectern, sings the gospel in Coptic, upon laying As he sings, the celebrant stands facing eastward. facing westward before him, and censes the textus continually a deacon on each side of him holds a
livers
it

to another priest,

it

and a candle standard candlestick, which

lighted taper,

is is
.

1 purpose beside the lectern the same passage is then given from the doorway, the deacons still holding their tapers by the reader,

burning upon the tall always set up for this An Arabic version of

who now

and the celebrant still waves the thurible. Deacons and acolytes, who wear the tarbush, as do all the people during generally the service, remove it at the reading of the gospel. When the gospel is thus finished, the priest and all the and in olden clergy kiss the silver book times the gospel was wrapped in a silken veil, being carried in procession about the church, and even
faces the people
;
;

2 given to kiss to the people

1

The

lights are ex-

on p. 66 supra. that this custom may account for the practice of possible enclosing the textus in a complete shell of metal. This procession
See
illustration
2

It is

and return to the haikal correspond to the lesser entrance of the Greek ritual. In the West the custom of lighting a candle at the reading of the gospel was general as well as 'per tolas orientis

Rock mentions that in (Hieron. adv. Vigilant, iii. 13.) country after the lection the subdeacon took the book for the bishop to kiss, then to priests and people and that the tapers
ecclesias.'

our

own

OH. vii.]

The Seven Sacraments.

287

tinguished and the gospel borne back to the sanctuary. All the ministers stand round the door while

the prayer after the gospel is recited inaudibly. Notices of services and other matters are here given

and

there be no homily, at this point occurs the dismissal of the catechumens.

if

The
priest

choir
falls

now sing an anthem, after which the down and kisses the threshold of the

sanctuary, while reciting in a low voice the prayer of the veil or the curtain. Then, ascending to the the priest kisses it, while the choir stand withaltar, out the door, singing in antiphons. Next, after the

prayer for the catholic Church of Christ, and for the congregation, the creed is repeated by all together;

whereupon the priest washes his hands thrice, and turning round wrings them dry before the people. Then, after bowing to the other clergy and making the sign of the cross over the congregation, he utters the words Peace be unto all,' and recites the prayer
'

were then extinguished (vol. iii. pt. 2. p. 32). The Ordo Romanus says that the deacon received the gospel from the subdeacon, and held it to be kissed by clergy and laity. Pope Honorius III in

man

the thirteenth century forbade the gospel to be kissed by any layexcept an anointed prince, quite forgetting the meaning of

the ceremony.

In Russian and Greek churches the kiss

is

allowed

In Egypt, however, the generally to laymen, as with the Copts. book seems originally to have been kissed while open by priests, and

been closed for the people. This kissing the gospel is, of course, quite distinct from the pax or kiss of peace, which seems to have been first used in England in the thirteenth century. The pax is mentioned as an instrument first in the constitutions of archto have
It was abandoned gradually after the reforbishop Gray, of York. mation, owing chiefly to disputes about precedence. Yet the gospel was sometimes kissed in England instead of the pax, and the cross

in

Germany.

(See

Lay

Folks'

Mass Book,

ed.

Canon Simmons,

pp. 221, 296.)

288

Ancient Coptic Churches.

[CH.VH.

Meanwhile he removes the of the kiss of peace. veil or corporal from the oflete, and the greater paten from the chalice and on the top of the chalice
;

one may see now the lesser veil priest holds high over his head a
l
'

resting, while the like veil or tabak

of green colour with a golden cross for all the people At the words Greet one another with a to see.

holy kiss/ the priest turns westward, and bows slowly to all the people and the people salute each other, each turning to his neighbour and touching his hand.
;

The
'

triumphal

hymn

follows,

and the people shout

agus, agus, agus,' retaining to this day the ancient the lesser veil, or red tabak, is removed words.

Now

and the priest taking it in his right holds also the green tabak in his left, and raises hand, And in like manner he takes many more his arms.
from the chalice
;

little mats, which are upon the altar, and holds them with outspread arms 2 during the commemoration of It may be that the mats are so the Redemption. consecrated for subsequent usage at the communion.
,

the institution, the celebrant first holds his hands over the smoke of the thurible, which is pre-

At

sented by the deacon then signs the oflete thrice, and breaks it into three portions, which, however,
;

The lesser veil, shown in this manner, is usually a small round red mat, embroidered with a cross in gold. 2 I cannot find any explanation of this custom in the rubrics, In Lord Bute's Coptic but merely record what I have witnessed. Service,' p. 80, the rubric directs the priest to remove the Morning
'

to sign himself, the deacon, and the people with it and so replace it. The work cited is not however quite an accurate guide to the Monophysite ritual but there is a very general agreement, because the converts to the Church of Rome among the Copts are prohibited from becoming Latins, and bidden to retain
chalice-veil
;

their national liturgy.

CH. vn.]

The Seven Sacraments,

289

remain contiguous. The chalice is signed in the same manner, and moved in the form of a cross before the priest. During this ceremony a lighted is held by deacons on either side of the celetaper

and all the deacons, acolytes, and choristers remove their tarbushes. Just before the invocation all the congregation bend low their heads, murmuring words of adoration, and rise and bend again. After a sentence or two from the priest all the
brant,

Kyrie eleeson.' people cry that the offertory is made.

'

It

is

at

this

point

Two

acolytes

move

about the church, each bearing an alms-dish, and a taper which is specially lighted for the purpose, doubtless in emblematic remembrance of the familiar text. Chaunts continue to be sung by the choir during the prayer of intercession, and the commemoration of the living, and the diptychs of the dead 1 and during the same period the celebrant from time to time holds aloft in either hand one of the little mats, which lie in great numbers upon the altar. The cover of the elements is also changed and for the saffron-coloured veil which rested before over them, another of deep crimson with a white border is
; ;

It is

of Lent, to write
relatives,

customary among the Copts once every year, in the season on a piece of paper the names of living and dead

whom

they wish

commemorated
all

at

the

mass.

have

known laymen go round

the churches of Cairo in one day, leaving at each a paper in which is wrapped a fee varying accordThe usual form of coming to the means of the supplicant.

memoration

'

is,

the living, M. or N. : the dead, M. or N.' Special prayers for special cases are sometimes added: thus for a son dismissed from his employment a
are here written, in the
;

Remember, O Lord, thy kingdom of heaven

servants,

whose names

father will ask intercession in the words, 'Loosen,

perplexities of Yusuf.'

Lord, the

VOL.

II.

290

Ancient Coptic Churches.

[CH. vn.

and the people are signed with the sign of Now comes the preface to the fraction the cross. and when the priest says The holy body,' he takes
substituted,
; '

the housel, and, placing it in his left hand, lays his And at the finger on the spot where it is broken.

words 'The precious blood' he removes his finger from the bread, and dipping it lightly in the wine, makes the sign of the cross upon it. With the same finger he now signs the isbodikon and another part of
the housel, so that three crosses in all are made upon After the pax commences the the sacred element.

prayer of the fraction, during which the priest breaks the housel into five portions, which he arranges on the paten in the form of a cross, leaving the isbodikon unbroken in the centre and the smaller portions are
;

again broken up into little pieces, which are called pearls,' as in the Greek ceremonial.
'

Next all the people say the Lord's

course, kneeling, but standing

prayer,

not, of

and stretching out

'

both

hands and

ancient custom.

At

looking upwards, according to the sancta sanctis the priest

'

elevates the isbodikon over his head, lowers it into the chalice, and with it makes the sign of the cross

upon the wine.

Taking
it,

it

out he signs the remainder

and so accomplishes three crosses of the bread upon the wine, and of the wine upon the bread whereupon the isbodikon is placed
of the housel with
:

in the chalice.

When

the confession of faith has

been recited, the veil is placed upon the housel, and the priest kisses the altar, reciting a sentence of
which follows, the star or dome is seen resting on the paten, and under it a small green veil embroidered with crosses, which covers the wafer. Suddenly the
adoration.

On

the

removal

of

the

veil

CH. vii.]

The Seven Sacraments.

291

priest takes the paten in his hand, and raising it over his head, turns towards the people, and stands
in the

while
in the

all

doorway of the sanctuary thus holding it aloft, the people shout Blessed is he that cometh
'

name of

the Lord.'

During the consecration

a deacon stands on either side of the priest holding a burning taper. The celebrant himself communicates, and administers to the other clergy, and to the laity in order. Each one as he receives holds in his hand one of the little mats and when he has partaken, he wipes his lips with the mat carefully, lest any
;

upon the ground. The communion is administered by means of intinction with the spoon,
particle fall

but the isbodikon

is

ministers of the altar.

specially reserved for the If a bishop be present, he

communicates himself, dipping the spoon into the chalice. Even little children receive, and are
admitted into the haikal. Women however are not so admitted l but the priest comes down from the
;

sanctuary and administers to them in their own place, whether in the gallery or at the west end of the church. Communicants now are very few, and for the most part children. They walk round and round the altar, and continue receiving until all the wafer is consumed. Then the priest drinks to the dregs what remains in the chalice wipes the inside
:

In the Celtic

rite,

women were

not allowed to receive unless

they were veiled, an eastern custom ordered to be observed in the Apostolical Constitutions, and still remaining with the Copts. Mr.

Warren mentions

also

an

Irish

church in North Munster, where

women were
:

forbidden to enter, as was the custom at Anba Shanudah and another church, where they were not allowed to approach the altar. See Lit. and Rit. of Celtic Church, pp. 136138-

292

Ancient Coptic Churches.

:

[CH. vn.

with his finger and licks his finger washes out the In like chalice with water, and drinks the rinsings.

manner the paten is washed, and the rinsings are drunk by the deacon. I have seen a deacon after
the celebration place the spoon repeatedly upon his a custom which carries lips and eyes and forehead,

one back, very curiously, through

fifteen

hundred

years to the time of Cyril of Jerusalem, who, in the middle of the fourth century, wrote in his directions
for

communicants as follows Further, touching with thy hands the moisture remaining on thy lips, sanctify both thine eyes and thy forehead and the What other Church preother organs of sense 1 serves in so startling a manner the minutiae of
:

'

.'

primitive tradition ? Finally, when the vessels

are

washed and the

blessing given, water is sprinkled by the bishop, if he be present, over the altar and in the air about the

sanctuary and over the ministers. Then the bishop comes out from the haikal preceded by a deacon, who carries a silver basin and ewer the deacon
:

pours water over bishop scatters it who throng round or unconsecrated the congregation
the

the hand of the bishop

in all directions

and the
Eulogiae,

over the people,

distributed,

holding up wafers, are

disperses.

their faces.

and These wafers are of

for consecration,
salt,

now

same

size

and form as that used

and neither smaller nor mingled with

1

as Vansleb z

My

than three years before I

note of this custom was written in the very words more knew of the passage from Cyril. (Catech.

My stag.
2

22.)

The

The statement, however, is open to question. term employed in the Greek rite for this wafer is dvridcapov in Latin panis benedictus.' In our own Church the blessed bread
Histoire, p. 100.
'
:

CH. vii.]

The Seven Sacraments.

293

with doubtful truth alleges to have been customary two centuries ago. The Copts do not use salt in

any part of

their ritual whatever.

have not mentioned the use of the fan or flabellum partly because it is not mentioned in the rubrics, and partly for another reason. For in the elaborate ceremonial of the mass to-day, inasmuch
far
I
:

So

as generally little more than the celebrant is visible through the narrow opening of the haikal-door, and
the celebrant's
his eastward position,

movements are rendered obscure by and sometimes also by clouds

of incense, it is very difficult to follow intelligently the action of the ritual, and to ascertain what happens

Moreover, as the fan a corporal or veil, and the merely number and usage of the veils are somewhat perplexing, it is the more troublesome to decide at what I point a veil is waved in place of the flabellum. believe however that the elements are fanned just before and just after consecration 2 but repeat that conclusive observation of all the details in the eucharistic service is next to impossible. Reservation of the consecrated housel is not practised in the Church of Egypt, which therein differs from the Church of Constantinople. For the
at

any

particular

moment

now

in

use

is

Greeks enclose the reserved host

and
vol.
1

in

a casket of silver
See Rock,

kiss of peace
iii.

were forbidden to notorious sinners.

part 2. p. 185.

description of the mass,

Rubrics tallying more or less with parts of the foregoing may be found in Hammond's Liturgies,
i.

pp. 195-233; and Renaudot, Lit. Or. torn. much valuable information is collected.
2

pp. 153-302, where

The canons
288

Histoire, p.

fin.

of Athanasius partly imply this: see Vansleb, It agrees too with the rubrics in the liturgy

of

St.

Chrysostom.

294

Ancient Coptic Churches.

[CH. vn.

or wood, which is wrapped in a silken veil, and hung up against the eastern wall of the sanctuary, with a

lamp burning before it. Among the Copts it was ordered that if a crumb of the wafer were found after the priest had drunk the rinsings, it should be given to a deacon, or even to a layman who had not drunk water but if not even a layman were forthcoming, the particle was to be wrapped in a veil, and placed between two burning tapers with the eastern lamp in The priest was then to the niche also burning. watch beside the host till the mass on the following day, to receive the crumb fasting, and to undergo a
:

In the eleventh severe penance for his negligence. century the monks of Dair Abu Makdr in the western desert were in the habit of reserving the
host

from

Palm

Sunday

to

Maundy Thursday.

When

the patriarch Christodulus l discovered this practice he forbade it, as against the rule of the The Church, under pain of excommunication.

monks, however, persisted, and insolently asked whether he were better than his predecessors, who had allowed the custom whereupon Christodulus withdrew into the library in the tower of the monastery, and composed there a treatise, which was read publicly by a bishop, and proved so convincing Henceforth the custom as to silence opposition. was abandoned. Renaudot, in relating this anecdote, remarks that the reservation here spoken of does
:

not

mean

the reservation for the

communion of the

sick, which was always customary, the isbodikon being reserved after its immersion in the chalice It cannot however be questioned at consecration.

that this distinction

1

is

quite erroneous
p.

neither the

Renaudot, Hist. Pat. Alex.,

429.

CH. vii.]

The Seven Sacraments.

295

isbodikon nor any other part of the housel was or is reserved for the communion of sick persons 1 nor for
,

mingling

in the chalice at

a subsequent celebration,

as was customary in both Greek and Roman ritual. The legend of the devouring of the eucharist by a

serpent and the consequent discontinuance of reservation has already been mentioned.

Consecration must always take place in a sacred building, except in cases of extreme necessity in

As regards regions where there are no churches. the communion of sick persons, no doubt there have been times in Coptic history when the korban was
kept over the day of celebration for their advantage or rather for the advantage of the priests, who were thus saved the trouble of consecration at unforeseen
;

moments.
vailed,
strictly
it

Nevertheless, where

this
:

was

distinctly

an abuse

practice prefor the canons

order that, in case of need, when the sick is unable to come to the church, the conseperson cration must notwithstanding be accomplished within
the sacred walls and there alone

then the priest is to go in procession, bearing the korban and accompanied by deacons and acolytes, who carry thuribles
;

and

although now the ceremony is shorn of all its pomp, still both rule and custom are that the priest takes a portion of the consecrated
tapers.

And

wafer, which has been signed with the wine, to the house of the sick person. There if, as sometimes

happens, he finds that the invalid from causes either physical or moral is unfitted to receive the eucharist,

he does not carry

1

it

back to the church, but consumes

states that

So Vansleb, Histoire, p. 130. So also Pococke, vol. i. p. 248, none of the Copts, not even those who have joined the Church of Rome, reserve the host. I can vouch for present custom.

296
it

Ancient Coptic Churches.

In order that he

[CH. vn.

forthwith himself.

may be

ready

for this contingency,

fasting.

he

is

The
failing.

housel
in

is

obliged to go to the house only given to the sick after

confession, and

no case where sense or conscious-

ness

is

Great reverence and care are required of those who handle the sacred elements. In the Pontifical of Gabriel a young and unpractised deacon is forbidden
to hold the cup or to administer with the spoon, for fear lest he might spill a drop of the wine, or let
fall

an atom of the wafer.

If the

spoon

slips into

the chalice, the deacon must so leave it, and use another. Similar cautions abound in the canons

Negligence on the part of a priest who lets fall an atom of the housel is punished by forty days' inhibition from the service of the altar and from communion, fasting to be enforced during that period, and fifty prostrations to be made nightly.

from the

earliest times.

The doctrine of the real presence, of the change of the bread and wine into the very body and blood of our Lord, is held by the Copts in its most physical
literalness.

When

to the

Natrun he had a dispute with the monks regarding the

' :

Gabriel, the LXX patriarch, went monasteries to be proclaimed there,

confession of faith preceding the eucharist. It ran I believe and confess that this is the thus body

of our Lord and Saviour Jesus Christ, which he received from the mother of God, the holy Virgin Mary, and made one with his Godhead' Some of the monks refused the last clause, on the ground that it was a later addition but finally agreed to
:

further qualified by the words without sundering, mingling, or confounding.' This is the form which remains in use at present and it is

receive

it

when

'

CH. viz.]

The Seven Sacraments.

'

297

The holy body, the precious, preceded by the words and true blood of Jesus Christ, the Son of our pure God. The body and blood of Emmanuel, our God,
this is in unity of substance.'

The

invocation too
'

prays that the Holy Spirit may come and make this bread the body of Christ and this wine his blood.'
the reality of the belief is shown by a legend of the eleventh century. It is related that a certain anchorite named Peter had his forefinger bound up

And

and when he came to die, two priests him with great importunity prevailed upon attending him to show the finger. When he took off the wrapping, his finger was seen to be red, as if coloured with fresh blood. Peter then told them that once when saying mass in church (apparently at the Red Monastery), when he came to the consecration of the chalice and touched the surface of the wine with
for fifteen years
;

his finger,

he said within himself, Will this indeed become the blood of Christ?' Thereupon the wine rose in the chalice so as to cover his finger, and stained it with a stain of blood, which remained indelible. From that day forward he never consecrated again. Masses for the repose of the souls of the dead in the Romish sense are entirely unknown in the Church

'

of Egypt, for the simple reason that the Copts have

no belief whatever in purgatory. Apparently they hold that the soul after death continues in an intermediate state, awaiting judgment, during a period of forty days and during this period, or indeed after it, prayer for the dead and mention at the mass is
:

But there is no expiation of sin not discouraged. after death by suffering, and no traffic in the terrors
of eternity.

298

Ancient Coptic Churches.

[CH.

PENANCE OR CONFESSION

'.

The sacrament

Church of Egypt, and

of confession was held in the early is held unwaveringly as a

But, needless point of doctrine at the present day. to say, doctrine and practice have conflicted at In the middle of various points of Coptic history.

the

twelfth

century John, the LXXII

patriarch,

is
:

even said to have abolished the sacrament altogether and about 1174 Markus ibn Al Kunbiri made a great stir throughout Egypt by preaching that there could be no forgiveness of sin without confession. More than two centuries earlier Sanutius, the LV
spoke very clearly upon the point for in of absolution to a certain deacon he sending wrote, the bonds of this deacon are loosed by my word, nor is there cause why any of the faithful should hinder him from the eucharist': and subsequently he gave his opinion, that whosoever receives the holy communion without confession of sin only
patriarch,
'

letters

makes

his sin the greater.

Confession can only be

these days
it

made

to a priest

and

in

only the kummus or archpriest who can give absolution. After hearing the confession the kummus enjoins such penance as he deems fit
is
:

and

this

must be accomplished before absolution

is

general confession of sin is not regarded granted. as sufficient nor could the priest mete out the due
;

measure of penance
sions.

for sin veiled in general expres-

Silent confession over the

1

smoke of burning

Arabic

CH. vii.]

The Seven Sacraments.

is

299
for

incense

said to

have been substituted

open ad:

mission of guilt,

when John

abolished the sacrament

and the same custom spread to the Ethiopians. But that departure from canon law was only temporary,
though the neglect of right confession lasted for a The form of absolution seems to be long period.
the same that
is

contained in the prayer of absolu-

deprecatory. penitent stands before the priest with bended knees and bowed head. Both say the Lord's prayer

tion to the Son,

and

is

The

together; and after some other prayers the priest gives the absolution and his blessing. During the
orisons the penitent makes three prostrations before the altar, and one before his father confessor, whose
feet

he kisses beseeching his prayers. Penance foland must be strictly carried out, the penitent rendering account of all his thoughts and actions to
lows,

the priest.
that

When

was enjoined, the

the penitent has accomplished all priest says over him a second

prayer of absolution, ere he can be admitted to parIn the Church of take of the holy mysteries.

Abyssinia it is said to be customary to touch the penitent with a spray of olive and the same practice, once common in western Christendom, still prevails in some of the larger churches at Rome.
:

When

an apostate or notorious

evil-liver

is

re-

ceived again into the communion of the Church, the priest pronounces the benediction in the name of the
Trinity over a vessel full of water, and pours in chrism thrice in the form of a cross. Lections are then read

from the scriptures the priest pronounces the prayer of absolution over the penitent, blesses the water again, and makes over it the sign of the cross. The penitent is now unclothed, and sprinkled thrice by
:

300

Ancient Coptic Churches.

'

CH. vn.

the priest with the words I wash thee, in the name of the Father, and of the Son, and of the Holy Ghost.' When the penitent has resumed his clothes,

the priest recites other prayers and the form of absoThou art lution, dismissing him with the words
'

go thy way, and sin no more Confession and absolution are specially necessary at the point of death.
healed
1
:

.'

See Vansleb, Histoire,

repetition.

p. 190.

The account seems

to contain

some needless

CHAPTER

VIII.

The Seven Sacraments

Orders.

(continued).

Matrimony.

Anointing of the Sick.

ORDERS

l
.

^COGNITION
bishop,

given at present to the following orders in the hierarchy of the Coptic Church patriarch, metropolitan,
is
:

chief priest or

kummus,
.

priest,

2 The subarchdeacon, deacon, reader deacon also is a distinct order, and his position is but his clearly defined as inferior to the deacon
;

not distinguished by a special name in common parlance. To these orders that of monk 3 and the rubrics mention also singer, is to be added

rank

is

and doorkeeper or sacristan, as officials of the church, though these do not receive ordination at 4 the hands of the bishop
.

1 2

Arabic
Arabic
-iJI

dy^i-Jl

or

tsJ^kJI,

^lall, i_ia-ill,

<_po,,

u-U-iJl, and

3 4

Arabic t^LJl. In a fourth-century

at the

MS.
:

priest,

deacon, subdeacon, reader,

the orders given are patriarch, bishop, monk ; which occur in the com-

memoration

mass

see

Fragmentum Evangelii
4to.).

S.

Johannis

by A. Georgius, pp. 308-9 (Rome, 1789, list is mentioned by Joseph, deacon of

:

Precisely the

same

Abu Makar,

early in the

eleventh century see Quatremere, Recherches Critiques et Historiques sur la Langue et la Litte"rature de 1'Egypte, p. 248.

302

Ancient Coptic Churches.

[CH.

vm.

The Patriarch. and title of the patriarch is The most holy Pope and Patriarch of the Great City of Alexandria and of all the Land of Egypt, of
full
'

The

style

Holy City, of Nubia, Abyssinia, and all the Preaching of St. Mark.' Pentapolis, Renaudot gives the title differently, adding et Fostati Babylonis,' which obviously can only date from Mohammedan times. The name pope or baba or papa has given rise to much controversy, but may probably be derived from the Coptic ni <Ln<L or ni .&&.. Renaudot of course assumes that the title came from Rome to Alexandria l
Jerusalem the
'

'

'

'

but Al Makrlzi says that the bishop being called al ab, or father, the patriarch was called by pre-

eminence
the
title

and that was borrowed by Rome, having been in

father of fathers

'

'

or al baba

use

at

Alexandria
:

since

the time of

the

first

and the account given by Eutychius patriarch is The Copts however substantially the same. three other ecumenical patriarchs, acknowledge those of Rome, of Ephesus, whose seat is now changed to Constantinople, and of Antioch. The pope of Rome would preside in an ecumenical
the patriarch of Alexandria bears the title of J udge of the World,' and has authority to determine the date of Easter the patriarch of Antioch
council
'

'

is

Judge between the

Patriarchs,'

and would have

the privilege of consecrating the holy chrism, if all the patriarchs happened to meet together for the
1

Lit. Or., vol.

i.

p.

349.
n.

See Malan's History of the Copts, pp. 27

and 28

n.

CH. viii.]

The Seven Sacraments.

303

Maundy Thursday service. Besides the foregoing, the Copts recognise three honorary patriarchs, those In an asof Jerusalem, Bagdad, and Abyssinia.
sembly of patriarchs he of Jerusalem would carry the cross Bagdad preserves the faith, and is judge in any difference between the religions of the East 1
:

Formerly, of course, the seat of the patriarchate was at Alexandria but after the Mohammedan
:

sovereigns had fixed their capital at Cairo, the chair was transferred thither for reasons of practical convenience. Al Mu'allakah is, strictly speaking, the

and the residence of the patriarch was established there first But as Abu Sargah and even after the removal. Abu-'s-Sifain seem to have contended at various
:

cathedral church of the two Cairos

times for the cathedral supremacy, so also the residence of the patriarch seems to have varied.
last century it was fixed in the Harat-arbut after the French invasion the then patriarch built the present cathedral in the Azbikiah quarter of Cairo, and the adjoining dwelling which

In the

Rum

still

serves as the

palace/

Concerning the election of the patriarch in the earliest days of the Church, the twelve presbyters ordained by St. Mark, and the thorny statement of 2 Eutychius, there has been enough of controversy Suffice it here to remark that all historical evidence establishes the election by means of a council com.

prising the chief among the laity.

among the clergy and the chief The patriarch was chosen by a
ratified

synod of bishops, and their choice was

1

by

Vansleb, Histoire, pp. 9-10. See Renaudot, Lit. Or., torn.

i.

i.

p.

360

seq.

Neale, Alexandria,

vol.

p.

9 seq.

304
the people
didate,

Ancient Coptic Churches.

:

[CH.

vm.

or the people might put forward a canelection.

and the bishops confirm the

D.
:

Before

the year 700 A.

Alexandria

the election always took place at then, when the seat of the patriarchate

was removed

to Cairo, the election was generally held at Cairo until about 1000: next came a period during which the honour was taken in turn by the
rival cities
:

and

finally

Cairo

claim to preeminence. recognised as the place of election, the ceremony of enthronement was always held at Alexandria, and was followed by a formal proclamation at Dair

made good an absolute Yet even when Cairo was

Macarius in the desert. Indeed on rare occasions the patriarch was elected at that monastery. Immediately after the death of the pontiff, letters
all

notifying his decease are sent from Alexandria to bishops, monasteries, and chief laymen, summonThe first care ing an assembly to meet together.

of the council

is

to appoint the senior bishop as

president, to obtain leave from the temporal sovereign for the election, and to prepare themselves by solemn

prayers and fasts and vigils. When the assembly was held at Alexandria, the chief priest of the church

Mark had the right of nomination and though Cairo the right of proposal is said to have rested with the Cairenes, some more or less phantasmal
of St.
in
:

prerogative seems always to have accompanied the Often the nominee representatives of Alexandria.

was received with acclamation by all parties, more particularly if he had been designated by the will or word of the late patriarch. But in case of disagreement decision was sometimes very difficult until,
;

as the story goes, the Mohammedan vizier in the eleventh century recommended the Copts to follow

CH. viii.]

The Seven Sacraments.

1
.

305

the Nestorian custom the

first

From

Nestorians
of
all

in

electing a

the year 884 A. D. new patriarch chose

one hundred candidates, who were reduced

through a process of elimination by voting to fifty, The three names were twenty-five, ten, and three.
written on separate slips of paper, and placed together with the name of Christ on the altar and after cele:

bration an innocent child drew one from

If the

among them.

was drawn, all three candidates were rejected as unworthy and the whole process was repeated, until the matter was settled. This
of Christ
;

name

method,

first

adopted

in

Egypt

for the election of

Sanutius, the LXV patriarch, was afterwards used similar method occasionally in doubtful cases.

was even used

Macarius In the Coptic practice, however, the names of Masr. were placed under the altar, not upon it. When the candidate was thus chosen, whether by acclamation
or
lot,

for the election of a bishop, when LXIX refused to nominate to the vacant see

name
agios.

in the church,

the senior bishop solemnly proclaimed his and the assembly shouted aioy,

It was required of a patriarch that he should be of free birth, the son of a 'crowned' mother, i.e. by a first husband for a widow is not crowned if she
:

remarries.

must moreover be sound in body, not less than fifty years of age, and unmarried, never stained by bloodshed he must be a learned
:

He

person, of blameless life and pure doctrine, a dweller The last limitation in the desert, and no bishop.

was enforced with such unvarying

the time of St.
1

Mark

rigour, that from to the days of Cyril LXXV in

is

to

This story is perhaps open to question, as John XLVIII have been chosen in the same manner.

said

306

Ancient Coptic Churches.

[CH.

vm.

1235 A.D. no single instance occurs of a pontiff But the requirement of raised from the episcopate. monastic life is not justified by the most ancient In 609 A.D. canons or traditions of the Church. Andronicus was elected, being a deacon of Alexandria and amongst others who were not monks may be mentioned Agathon about 663 A. D., and his
:

successors

John

and Isaac

John
;

XLVITI in 775

Ephraim

LXII in 977; Zacharias in 1002; Gabriel in

Now

1131, deacon of Abu-'s-Sifain and Markus in 1163. however the requirement is essential, though

obviously prejudicial to the welfare of the people. For how can a mere recluse, who has lived far
apart from the thought and movements of his time, who has had no practice in dealing with men, and is
often as ignorant of letters as of life, how can such of the Church, a man hope to know and rule the spirit

or with helpless hand to guide the vessel in these times of storm and peril ?
If the new pontiff was present at the assembly, he was placed in the midst and his election confirmed but if, as more often happened, he was in the desert, a deputation of bishops and laymen was sent to bring him from the monastery, whence, according to a This curious custom, he was brought in chains.
:

custom is said to date from the latter part of the second century. For the story is that when Julian xi was dying, he had a vision of a man bringing grapes to him and in the morning there came an ignorant rustic, saying that he had found a very fine bunch of early grapes in his vineyard 1 and had brought them as an offering to the patriarch. When
:
,

The legend

is

of the vine in

Egypt

interesting as bearing witness to the cultivation at that epoch.

CH. viii.]

The Seven Sacraments.

'

307

Julian saw him, he exclaimed, This is the man whom the angel of the Lord hath shewn unto me.' So

the countryman was seized, and protesting violently his unfitness for the office, he was placed in fetters,

and so ordained. In the ninth century we read that Joseph LII on his election refused to quit the monastery, and was dragged away in chains. Sanutius LV, being chosen against his will, was taken in chains to Alexandria for his enthronement and the same thing is recorded of Ephraim LXII. Indeed it
;

is

stated that the practice of fleeing into the wilder-

ness and being brought back in irons formed a regular part of the ceremony of installation. Vansleb
l he remarks that the puts the matter differently office was so disliked, that when the day of election
:

near, any one who thought himself likely to be chosen forthwith went into hiding and the council got janissaries from the Muslim ruler to hunt down the fugitives, and to bring them in fetters to Cairo No doubt there were times when the burdens and

drew

were enough to alarm the strongest spirits though at other times, in the eleventh century for instance, the primacy was the object of a violent competition, in which no method was too unscrupulous. No doubt too the fear of election sprang in many cases from a real sense of unworthiness, or from that counterfeit form of the same virtue which is characteristic of the Egyptians,
dangers of the
office
;

the dread of responsibility. After the decision had been made, and the new patriarch elected, an inquisition was often held into
his
life

and character,
1

to ascertain that

the requirements of the canons.

he fulfilled Sometimes also he

Histoire, pp. 12, 13.

308

Ancient Coptic Churches.

to

[CH.

vm.

was compelled

engaging Thus Michael LXVIII promised, among other things, to pay the annual tribute to Alexandria to eschew and to anathematise the practice of simony; and to restore the churches of Al Mu'allakah and Al Adra Harat-ar Rum to their bishops for these churches had been usurped by Christodulus. But no sooner was Michael seated on the throne than he tore up
; ;

to sign a solemn bond and covenant perform certain acts on his accession.

the deed, laughing in the face of Sanutius, bishop of Masr, who demanded his church, flatly denying his

covenant, and threatening to excommunicate any witness who dared come forward against him and, finally, he excommunicated Sanutius for celebrating
:

at Abu Sargah and Al Mu'allakah. chosen candidate had attained no higher order than monkhood, he passed through all the other necessary orders on successive days before the day of consecration, which must be a Sunday. He was made deacon on the Thursday, priest on Friday, and kummus or chief priest on Saturday: but he was never made subdeacon, and never consecrated bishop. If, on the other hand, before election he were deacon or priest, but had never become a monk, it was essential for him to be ordained monk

on the same day

If the

before receiving the higher orders. For this purpose he was invested with the whole angelic raiment,
the robe, the hood, the leathern girdle, and the hermit's cloak. As perpetual celibacy and a life of special holiness were required of the patriarch, so
doubtless the requirement of monk's orders, signifying death to the world, was in accordance with the most primitive tradition. But it is one thing to dress
the

new

pontiff in the angelic habit as a symbolical

CH. viii.]

The Seven Sacraments.

and quite another thing
essential of election.

309

act of ritual,

to

monkhood an

make anterior The latter is a

vulgar act of realism, and a perversion of ancient custom.

the day of consecration the patriarch elect is brought in chains to the church, properly to the church of St. Mark in Alexandria, having passed the preceding night in vigil by the tomb of the evangelist.

On

when the body of St. and the church destroyed, the patriarch seems to have kept the vigil by the side of his predecessor, from whose neck he took the patriBut
in

later times,

Mark had been

stolen

and

The ordinary matins service is sung, followed by a solemn mass, in which the senior bishop pontificates. After the reading of the
archal
pall.
is
;

and when the passage a procession is formed to finished, First come deacons bearing uplifted the altar. then a priest crosses, burning tapers, and flabella another priest swinging a thurible, and behind him
lessons the chains are loosed

from the Acts

is

bearing the silver or golden gospel next the archdeacon the senior bishop followed by the other the patriarch elect, prelates walking two and two vested in dalmatic and amice, and moving with
:
: :

bowed head between two

priests

and

lastly all the

Thus they advance with other priests in due order. music and chaunts to the haikal, where all salute the
altar.

on the throne, and

gospel the senior bishop sits the bishops sit on the bench of the tribune beside him, facing westward but the patriarch stands below between the altar and the
first

After the

all

throne, and faces eastward, a priest holding him and all the priests and deacons sit either side
:

on on

the lower steps below the prelates.

Then

the senior

3io

Ancient Coptic Churches.

[CH.

vm.

bishop gives the decree or instrument of election to a deacon, who takes it to the ambon, and reads it aloud. All the bishops subscribe their consent after which three priests and three deacons of Alexandria, and either the abbot of Dair Macarius, or the ruler of Alexandria or Babylon, i.e. Cairo, sign the document.
:

Now
altar.

the bishops After various

the senior

come down and stand by the hymns and prayers with incense bishop lays his right hand in silence on
:

the head of the patriarch, while the archdeacon makes a proclamation again he lays on his hands,

and

invocation, while all the bishops stretch forth both hands, and lift their eyes above.
recites

the

the bishop signs the patriarch with a cross 1 upon his head, proclaims him 'archbishop in the holy Church of God of the great city of Alexandria,'

Then

and vests him with the

tatical letter or

patrashil

and chasuble.

All

return to their places in the tribune, while the sysinstrument of ordination is read by

a deacon from the ambon.

low, until
all
is

Very long prayers folthe bishop proclaims the patriarch, when

the people shout ato?, <&-toy. Then the gospel times successively on the patriarch's placed four head the chief bishop and all the bishops lay on
:

hands and when the patriarch has received the pall and cope, crown and staff, he is led up to the throne, and thrice made to sit upon it. The next proclaims in Greek his name and title, bishop
their
:

while
1

all

the bishops doff their crowns.

The patriarch

of the rubric here rather suggests the use of but is not clear upon the point indeed there is no plain chrism, evidence for the practice of anointing at ordination in the Church of Egypt.
:

The language

CH. viii.]

The Seven Sacraments.

31

sits

on the throne, holding the book of the gospel, and bishops, clergy, and laymen all salute him. Then
'

the patriarch proceeds to celebrate the korban. He reads the gospel himself, and at the words I am the

good shepherd' all the people cry again a^oy, atoy at the end of the service he gives the peace, and retires in procession to the sacristy, where his liturgical vestments are put off, and he is apparelled in a dark cope. So returning to the throne he gives the benediction, and passes from the church to the
:

patriarchal palace, or cell,' as it is called in signi1 ficant contrast He rides on his own mule in a
.

'

great procession, all the clergy going before him, and the lay folk following after. At the head of the procession three crosses are carried, and the

In olden times picture of St. Mark and his banner. at Alexandria the procession made a station in the

midst of the city, where prayers were recited and thence with renewed chaunting they moved on to the patriarch's dwelling. There all the clergy and
;

notables of the people came to pay homage and a three days' festival was celebrated, first in the church of the Gospel, next in that of St. Michael, and finally in that of St. Mark. At the last service,
;

when mass was ended,

it

was customary

for

the

patriarch, sitting on the throne, to hold the head of St. Mark instead of the gospel, and to place a new
veil or

covering upon it. That venerable relic has long since disappeared.

1 The ceremonies of installation are given rather differently by Vansleb (Histoire, pp. 162-9), wno mentions a large cross of iron as laid on the altar under the paten, and taken by the patriarch But instead of the crozier, when he assumes his pontifical robes.

interesting as the fact

would

be, I

can find no other evidence

for

it.

312

Ancient Coptic Churches.

story
is

[CH.

vm.

The

Arab crew broke

coffer in

that early in the seventh century an into the church and carried off the
it

which

great treasure. the port and 'Amr, sending to know the reason, discovered that they had taken the head. When it
;

was preserved, thinking it held some But the vessel was unable to leave

was brought again

harbour.

to land, the ship glided out of

Then 'Amr wrote to Benjamin the patriarch, who had fled to Upper Egypt, recounting what had
happened, recalled him, and gave him 10,000 dinars to build a church in honour of the event and that church is called Al Mu'allakah l At the present day the patriarch lives in a simple manner, having the income of an average country living in England. lay council has been created to assist him in the management of the church revenues indeed there is some likelihood of all the
;

and monastic, being placed in commission. Great reverence is shown to the office of the patriarch, however unworthy the person of him
endowments,
ecclesiastical

who

occupies the chair. It is still customary to 'worship' before him, i.e. to fall prostrate on the ground, laying the forehead in the dust, and then to kiss the
pontiff's hand.

Metropolitan and Bishop.

There are four metropolitans, or archbishops,

under the jurisdiction of the Coptic patriarch,
So Vansleb, Histoire, p. 169: but there take in the name.
1

is

obviously
is

some misfrom

great

part

of the

materials

used

above

taken

Renaudot's

treatise

De

Patriarcha Alexandrino.

CH. viii.]

The Seven Sacraments,

313

those of Alexandria, Manufiah or Memphis, Jeru1 All these receive their salem, and Abyssinia
.

consecration at the hands of the patriarch but the ritual differs in no way from that used at the con;

secration of a

bishop, except that the service in the case of a metropolitan ends with a special invo-

cation on his behalf.

bishop may be recommended or elected by a council of clergy and laity, but his ordination must

be at the hands of the patriarch. It is considered better, perhaps, that he should never have been married but the only requirement essential is that he should not have been married a second time. When
;

a candidate

presented to the patriarch, the latter makes enquiry of six or seven witnesses, who answer for the piety and learning of the bishop designate.
is

Sometimes a deacon is chosen, and the intervening orders of priest and archpriest are conferred on consecutive days moreover, as in the case of the patriarch, if the bishop designate is a secular, he must
;

hood.

monkmust be kept on Saturday preceding Vespers the Sunday of ordination, and the night passed in vigil, during which the new bishop repeats the whole of the psalms and the gospel of St. John. The neighbouring bishops, clergy, and laity are summoned to
receive the angelic raiment and the order of

attend the ordination ceremony. When the office of matins is over, the patriarch and bishops enter the church in solemn procession,

and moving
1

to the choir, wait there while the

mass

opia.
it is

Vansleb mentions only three, Damietta, Jerusalem, and EthiNo doubt the see of Damietta was once metropolitan but
:

city.

not so at present owing to the diminished importance of that The cathedral too was seized by the Muslims about 1670.

Ancient Coptic Churches.

commences then
;

[CH.

vm.

all

enter the haikal, and take their

seats upon the tribune. Meanwhile the candidate stands at the south side of the choir with a burning

taper before him and on the altar lie the episcopal vestments, including a silk epitrachelion, embroidered with the figures of the twelve apostles. After the
;

from the Acts, the patriarch comes down from his throne and stands in the doorway of the sanctuary with the bishops around him and when he has given them the cross to kiss, he sends
lection
;

three of their

makes a
cession
is

to the bishop designate, who before them. Then a proprostration formed, the three bishops holding the

number

stole of the candidate,

and passes round the church

and

into
is

the

choir

election

formally
it

The instrument of again. delivered to the patriarch,

who hands
ambon.

over to a deacon to read from the

Turning now eastward to the altar, the pontiff takes from it the dark-coloured ballin, and places this on the new bishop instead of the shamlah 1
,

with the sign of the cross. having In like manner the epitrachelion is given, and the
thrice signed
it

wearer signed thrice on the forehead. Another proand at the cession now moves down the church western end the new bishop sits or kneels upon the
;

ground during the singing of a hymn. Then, singing and the still, they pass to the door of the haikal falls down before the altar, and kisses the bishop
;

it is

This seems to be the meaning of the rubric in Renaudot but quite impossible to be certain about it. It will be remembered
: '

that the

black hood

'

in the painting of

Anba Shanudah has

three

white crosses

upon

it.

CH. vin.]

The Seven Sacraments.

hand of the
patriarch,

315
signs his

cross at the

who
is

forehead thrice crosswise.

The

kyrie

sung here,

and the
'

bells are rung.

After prayers and the pax, the senior deacon cries, Lift up your hands, O bishops ;' whereupon the prelates all raise their hands, and lay them on the shoulders of their new brother, while the patriarch lays hands upon his head. In the subsequent the patriarch turns eastward but faces westprayers
;

ward again
of the

new

to sign the cross thrice on the forehead bishop, and to vest him in full episcopal

apparel. When the bishop is fully arrayed, the patriarch delivers to him the small cross wherewith to give

the benediction and after a prayer lifts his hand over the bishop, crying a'ioy, to which all assembled answer &io$. The next part of the ceremony takes place in the choir, all the clergy standing there, while the admonition is read to the new bishop who, after hearing Thence he it, kisses the threshold of the sanctuary. is taken back to the haikal, where he kisses the altar and so he is led up the steps of the tribune, and takes his seat on the right hand of the patriarch, holding
: ;

the book of the gospel. Mass forthwith commences, and proceeds in the accustomed manner, except that

some

used at the kiss of peace. The patriarch communicates himself, confesses the new bishop, and administers, giving the wafer and
special versicles are

Then the cup separately into the bishop's hand. the corporal is placed over the sacred elements the
;

the doorway, and the patriarch, bishop turning westward, places the book of the gospel on Then the deacon prohis head, saying the pax.
retires

to

claims the reading of the gospel from the ambon,

316

Ancient Coptic Churches.

'

[CH.

vm.
.

and the patriarch reads a passage from St. John 1 After the words Jesus stood in the midst and said " unto them, Peace be unto you," the patriarch holds out the gospel over the head of the bishop again, at the words As my Father hath sent me, even so send I you/ he does the same thing, crying out Then he resumes, and at the words Receive ioy. the Holy Ghost/ he breathes in the form of a ye
'

'

'

cross

upon the

face of the bishop, crying again <toy,

and the cry

is taken up by the clergy and the people, the choir singing and the bells ringing and lastly, at the words They are retained/ all the people shout,
; '

hundred years.' The patriarch and bishop return to the altar, remove the veil, and administer the communion to the rest of the clergy and laymen At the end while the choir sing the benediction.
'
;

of the service,

when

the benediction

is

to

be given

for the dismissal of the congregation, the patriarch

robes the bishop in a dark-coloured processional cope, and invites him to give a separate benison.
All

then

proceed

to

the

patriarch's

and a three days'

festival is kept.

Here,

dwelling, too, the

.

patriarch often presents the new bishop with a small hand-cross and with a crozier ; but that is not a
It necessary part of the ceremony of ordination. is, however, necessary for the bishop to fast during the week which follows his consecration 2 and during
,

that time to study diligently the duties of his office and meanwhile the pontiff sends letters commendatory
;

to his diocese.

The
1

installation of the

bishop at his

own church

C. xx.

Vansleb, Histoire,

p.

172.

Yet the same writer gives three

another passage.

weeks as the period of

fasting in

See

p. 33.

CH. viii.]

The Seven Sacraments.

317

must take place on a week-day, and three other bishops at least must be present to accompany him. When he arrives at the village or dair nearest his own town, the people come to meet him in procesThen sion, and prostrate themselves before him. the clergy read a chapter from St. Matthew 1 and conduct him with chaunts and music through the town to the church. The senior bishop says set prayers before the door, recites Psalm cxvii. and part
,

of another chapter of St. Matthew 2

and forty kyries

follow,

and they
;

enter.

other prayers Just within

the door the senior bishop reads the prayer of absothen come more lessons, lution over the new prelate

and the procession moves

fall

to the haikal,

where

all

down

before the altar, and the

the lowest seat on the tribune.

new bishop takes After matins, the

bishops put on their liturgical vestments and begin the mass, the new bishop reading some of the prayers and censing the altar. They invoke upon him the
gifts

of the

Holy

Spirit,

and lead him

in procession

round the church. On returning to the haikal they lay their hands on his shoulders, and then take him up to the throne, where the senior bishop makes him sit, thrice replacing him as he tries to rise, and the choir all cry d'toy. Thus sitting on the throne the bishop holds the book of the gospel in his hand, the prelates and priests kiss him in order, while the deacons chaunt to music. He descends and reads the gospel, during which the chief bishop places the silver book upon his head three times then returnto the altar he accomplishes the celebration. The ing
;

installation, like the consecration, is followed

by three

C. xxi. 1-7.

C.

xvi.

13-19.

318
days of
to feasting.

Ancient Coptic Churches.

festival,

[CH.

vm.

but the bishop's fasting

is

now turned

of episcopal sees under the jurisdiction of the patriarch of Alexandria is at present four-

The number
;

teen
in

but

in ancient

times was far greater.

Vansleb

1673 transcribed a catalogue of the sees from an old MS. shown to him by the then bishop of Siut ;

one hundred given, and that of the total which can be found recorded in church documents. In his own time Vansleb mentions fifteen as still existing
in this there are nearly number falls far short
:

i.

Nakadah,

2.

Girgah,

3.

Abu

Tig,

4. Siut, 5.

Man-

falut, 6.

Koskam, 7. Malafah and Miniah, 8. Bahnasah, 9. Atfiah, 10. Tahta and Ashmunain, 1 1. Faium, 12. Bilbais, 13. Mansurah, 14. Damietta, 15. Manuf, Bahairah, and the port of Alexandria, which are united. At present there remain the following: i. Gizah, 2. Faium and Bahnasah, 3. Miniah and Ashmunain, 4. Sanabu and Koskam, 5. Manfalut, 6. Siut, 7. Girgah and Akhmim, 8. Abu Tig, 9. Kainah, Kuss, and Nakadah, 10. Asnah, 1 1. Al Khartum, 12-14. three dioceses in Abyssinia under the metropolitan.

Kummus.
There are two senses
is is

in

which the term

kummus

its Coptic equivalent /*vojuienoc, which a slightly corrupted form of the Greek 1770^61/09. The secular kummus, or archpriest, has a position

used, or

somewhat corresponding
he
is

to that of

an English rector

the chief priest in charge of a church, to which there may be other priests as well as deacons attached.

The name
dral.

In

its

applies even to the superior of the catheother meaning it signifies the head or

CH.

vm.]

The Seven Sacraments.

319

abbot of a monastery. It is very difficult to decide whether any particular church was originally secular or religious and therefore it is not surprising to find that the superior in both cases is called by the same name though in all probability the term hegumenos was once distinctly monastic. When a priest is to be ordained kummus, he is brought to the church, and set in the choir arrayed
: ;

in his sacerdotal

vestments.

Two

archpriests lead

him between them in procession round the church, and bring him to the door of the sanctuary, where
the bishop is standing. All bow before the altar, and the bishop says the prayer of incense then
;

after other prayers lays his

head.

hand upon the priest's Moreover, the bishop signs his head thrice
;

with the sign of the cross the priest kisses the altar and the korban is celebrated. After commu;

nion a form of exhortation

is

read,

admonishing the

new kummus

of his spiritual duties.

Priest.

For the ordination of a

is

priest the canonical

age

Testimony is required from thirty-three years. the clergy that he be of good character and understanding, lawfully married, and a deacon in holy If not already a deacon, he must be made orders.

reader and deacon on successive days previous to the day of ordination. When the day has come, he must be vested as deacon, wearing a dalmatic, and the orarion over his left shoulder, and be

brought to the choir, the bishop being within the haikal accompanied by a priest. The candidate is led in procession round the church then bows low
;

320
before the

Ancient Coptic Churches.

[CH.

vm.

altar, while the bishop, facing eastward, with the prayer of morning incense. At proceeds the prescribed moment the bishop turns to the west,

and lays his hand on the candidate's head, repeating an orison. Resuming the eastward position he continues praying then turns westward again to
;

The sign the candidate's forehead with a cross. proclamation of the candidate as priest follows,
whereupon the bishop makes three more crosses on his forehead, and vests him in sacerdotal apparel.
After the thanksgiving a priest delivers the exhortation there is also a special admonition concerning the duty of confessing the people and of exercising great discretion in dealing with penitents. The new priest kisses the book containing the exhortation, and the threshold of the haikal, and the hand of
;

the bishop. Then he receives the communion, and the bishop's hands are thrice laid upon his head,

and

all

the people shout agios with the

name
'

of the

Vansleb the priest According bishop also breathes upon his face, saying, Receive thou the Holy Ghost;' but the rubrics do not seem to mention insufflation.

and

his

cure.

to

Ordination
fast lasting

is

from sunset

followed by a fast of forty days, the till three o'clock in the fol-

lowing afternoon.

Deacon.

is

For the ordination of the deacon the ceremonial almost the same as that appointed for ordination
:

except that the deacon wears no stole when he is presented to the bishop, and that the process of investiture with the insignia of the order
of the priest

CH. viii.]

The Seven Sacraments.

32 1

consists in the placing of the orarion upon the left shoulder. Vansleb records that the eucharistic spoon
is

his office,

likewise delivered to the deacon as a symbol of and held all through the mass and that
;

at the

end of the service the bishop breathes upon

The a^oy is called thrice by the clergy. an archdeacon is ordained, there is a special additional form of prayer, and a particular arrangement of the orarion, as described in the account given above of the ecclesiastical vestments but otherwise the service and ritual do not differ from those of the
his face.

When

inferior order.

The subdeacon stands at the door of the haikal without dalmatic or other ornament. The bishop does not ordain him by imposition of hands but
:

morning incense places one hand on each temple, so that the thumbs meet on the The sign of forehead, and so recites an orison. the cross is also made on the subdeacon's forehead once, and subsequently thrice, as in the case of the and the orarion is placed over his higher orders left shoulder. He kisses the altar, and receives the eucharist but the bishop at no time lays hand upon
after the prayer of
;
;

his head.

As the deacon holds the spoon, so the subdeacon holds a lighted candle in his hand all through the celebration of the korban.
Reader.

The

candidate for the office

of reader in the
.dalmatic,

Church stands before the haikal without

with head uncovered and

bowed

low.

He

is

brought,
'

as usual, in procession, and presented to the bishop, who stands in the doorway. The bishop asks, Do

322

Ancient Coptic Churches.

[CH.

vm.

ye bear witness that this person is in very truth worthy of the order?' and the answer is, 'Of a Then the bishop, truth, our father, he is worthy.' with a pair of scissors, cuts a large cross through the hair of the candidate, and a smaller cross in After a prayer the angles between the branches. westward, and another towards the altar, the bishop, again facing to the west, holds the temples of the candidate during another orison then he delivers the book of the gospel, and administers the eucharist but the ordination is accomplished without the imposition of hands. There is no other form of tonsure than that just mentioned recognised by the Coptic canons or practised by any order. Something of the same kind is done at the ordination of the subdeacon in Abys; ;

sinia 1 , according to made to touch the

Alvarez; and the subdeacon is keys of the church, a veil is placed upon his head, and a cruse of water is delivered as his symbol of office.

No
the

reader, nor subdeacon, nor singer sanctuary, though they receive the
is

may

enter

eucharist

before the laymen.

The

singer

signed with the sign of the cross,

and receives a benediction from the bishop, of course

without imposition of hands.

Monk.
order of
noviciate are required before the Then the abbot, is conferred. standing at the door of the haikal, bids the novice lie prostrate on the ground, and reads over him

Three years of

monkhood

Denzinger,

Rit. Or., torn.

ii.

p.

6 note.

CH. viii.]

The Seven Sacraments.

service
in

323

token of his death to the The crosswise tonsure is made upon the world. monk's head, and the abbot vests him with tunic, hood, and girdle, accompanying each investiture with the appointed orisons. Then, unless the monk demand the asklm or angelic habit, the abbot prothe
burial

nounces absolution and gives his benediction.

For

the angelic habit a separate service is appointed, and the monk receives a kind of cloak resembling

the cross is laid upon his head, and a exhortation is read explaining the ardu'ous "special duties involved in the assumption of this garb of

a cope

asceticism.

MATRIMONY

1
.

Marriage is not allowed to be celebrated during the season of Lent but the most common time now is The sacrament just before the fast commences. of matrimony in the Coptic Church is surrounded
;

much solemnity, and retains some traces of ancient and even pre-Christian custom which have
with

disappeared from western ritual. It is the duty of the priest to ascertain that both parties to the marriage are acting of free will and
not of compulsion. On the appointed day the bridegroom and the bride are separately escorted in pro-

When

cession with music through the streets to the church. the bridegroom reaches the door, the deacons
'

bearing tapers and bells and the priests meet him Blessed is he that cometh in the there, singing
1

Arabic

s-

Y 2

324
name

Ancient Coptic Churches.

of the Lord.'
is is

[CH.

vm.

Other chaunts
'

follow,

and the

bridegroom
the bride
door,
for

then conducted to the choir.

welcomed with the Ave, Maria'

Similarly at the

and led

to her place in the division or gallery

:

women.
if

and

All the clergy are dressed in white the patriarch perform the office of benediction,

the clergy escort him to the church in procession. The raiment destined for the bridal, a golden cross, a golden ring, a girdle, and incense, are placed on a
tray in the choir
:

and sometimes also a new silken

cope, which it customary for the bridegroom to to the patriarch, who puts on the gift for the present service. The service comes just after matins.
is

The penitential psalms are first recited, and incense burned then the patriarch or celebrant is solemnly censed by the other clergy. Kyries, alleluias, and psalms are next sung and followed by the epistle then the choir is censed, and the gospel read in Coptic and Arabic with the customary ceremonies. Several orisons from the liturgy are now said ending with the prayer of absolution to the Son after which the tray of vestments is unveiled, and the patriarch blesses each one singly. In these the bridegroom
is
:

arrayed, being clothed first in a white silken tunic reaching to the feet, then with the girdle about his
is

waist,

and with a white covering on his head moreover the patriarch places the ring on the ring-finger of the bridegroom's right hand, and pronounces over
:

him

his benediction.

The

celebrant

now moves down from

the choir

leading the
waiting, and also a crown
forth her

man
is

to the place where the woman is bids him give to her the ring, to which

fastened.

And when

the

woman

puts

hand

to take them, she thereby signifies

CH. viii.]

The Seven Sacraments.

325

her willingness to become his wife, and the celebrant inclines their heads together. Thence the man and woman go to the doorway of the choir, and the bride stands at the bridegroom's right hand.
are covered by the priest with a single veil of white silk or fine linen, symbolical of pure and holy union. Appropriate prayers are re-

Thus standing they

and hymns are sung, accompanied by the burning of incense, and divided by a lection from the
cited,

they are finished, the priest or patriarch begins the benediction of the bride and bridegroom and whenever -he mentions their names, he signs them with the sign of the cross 1 Liturand after the pax gical prayers continue with music the priest blesses a vessel of oil, and anoints both bride and bridegroom on the forehead and on the
gospel.
;

When

he blesses also the crowns, and after an them on their heads, and cries in a loud voice, With glory and honour the Father has crowned them, the Son blesses them, the Holy Ghost crowns them, comes down upon them, and and other forms of blessing follow, perfects them varying with, the customs of the several churches. Then the man and woman stand with their arms crossed before them, and the golden cross is laid upon their heads, while the priest pronounces over them the absolution. This is followed by an exhortation, at the end of which the priest delivers the bride to the bridegroom, joining their hands, and gives another benediction. During some versicles which
wrist
:

orison places
'

'

In the previous benediction of the bridegroom, according to Vansleb, the priest stands behind him facing eastward, and touches the back of his head with the silver or golden cross. See, however,
Denzinger,
Rit. Or., torn.
ii.

p.

364

seq.

326

Ancient Coptic Churches.

is

[CH.

vm.

follow, a procession

church with

lights

formed, and moves round the burning and music playing.

When

they have returned, the canon of the mass Man and wife partake of the holy eucharist, begins. and are then escorted in procession to the doors of
the church, and so through the streets homewards. On the eighth day after marriage a solemn service
Certain held for the removal of the crown. prayers and lections are recited in due order and
is
;

when they

finished, the priest takes off the crown from the head of the bride and bridegroom,

are

and dismisses them with his benediction. It will be seen, then, that the Coptic marriage service corresponds in its main features, particularly in the coronation and removal of the crown, with the same service in the Greek, as given by Goar
l
.

corresponds also with the Latin rite, as recorded in the ninth century by pope Nicholas, who brings out
It

the offerings to the church, four points as essential the benediction, the veiling, and the crowning 2
.

ANOINTING OF THE SICK.

In the Arabic names for this sacrament, which signify oil of the lamp or oil of the sick V there is
'
' '

Euchol., pp. 396, 400. For other ceremonies connected with the Coptic marriage, see Lane's Modern Egyptians, vol. ii. p. 290 seq. Lane's account of
2

is fairly accurate on the whole, though warped by that morbid prejudice which disfigures most English writings about them. See, for example, the thoroughly unjust article on the Copts in the new Encyclopaedia Britannica.

the Copts

JjJuiiJ

oo,

or

CH. viii.]

The Seven Sacraments.

it is

327

nothing to denote that

as the last rite of the

to be administered solely Church to those who are

So far therefore the Coptic differs from departing. the Romish practice. In the Pontifical of Gabriel the rites of the sacrament of unction are described as
with seven branches
1

follows.

lamp

with purest olive oil of Palestine, and placed on a stand before a picture of the blessed Virgin near it also are set a cross and the silver book of the gospel. Seven priests,
is filled
:

or any other convenient number, assemble in the church. The service commences with a thanks-

by burning of incense, a portion of and some appropriate orisons. Then the epistle, chief priest lights one of the wicks, making the sign
giving, followed

an

while his brethren sing Other prayers follow and at a time psalms. appointed the second priest likewise makes the sign of the cross over the oil, and kindles the second
oil,
;

of the cross over the

wick

until the

and so on with intervals of prayer and chaunt whole seven wicks are kindled in order. When all the prayers and lessons belonging to the
:

lighting of the
if

person, take part in the service, advances to the door of the There the chief priest haikal, facing to the east. holds the silver gospel and the cross high above his

he be

lamp are thus accomplished, the sick in such a condition that he is able to

head, and then lays his hands upon the sick man's temples but while the chief priest alone recites the
:

orisons, all the priests severally give their benediction, recite the Lord's prayer, and open the gospel, reading the passage on which they chance to open.
1

See the

illustration of

such a lamp on

p.

76 supra:

328
the cross

Ancient Coptic

Chiirches.

[CH.

vm.
:

Moreover the creed and other prayers are uttered is again uplifted over the sick man and a procession is formed and passes round the church, bearing the seven-wicked lamp and lighted tapers,
:

while they sing, praying to God that the sick man may be healed through the intercession of saints and martyrs. At the end of the procession the sick

man

returns to the choir, and standing at the door In of the haikal, as before, is anointed with the oil.

case the sick person

fatiguing ceremony substitute is put in his place, but the service is not performed outside the consecrated building, and is

to endure the long and of the service in the church, a

is

too

ill

intended as an intercession for the recovery of the sick, and not as the Church's final benediction of a
soul passing to eternity.

The Armenian
:

rite for

the anointing of the sick

closely resembles the Coptic in its use of a sevenwicked lamp but differs in allowing the service to be held at the bedside, in cases where the sick person is unable to go to the-church.

This practice of anointing the sick with oil from a church lamp is extremely ancient. St. Chrysostom clearly speaks of persons who had been anointed in faith with oil from such a lamp, and had been cured Oil of the lamp is also mentioned of divers diseases. as used for unction of the sick in the life of Nilus
the younger 1 and monks and others are said to have been healed of evil spirits in this manner, the The anointing being given at the hands of a priest.
:

same custom and the same expression are also found in Greek ritual, which contains a prayer for the
1

Vita,

viii.

58,

59:

Boll.

Sept.

26,

quoted in Diet. Christ.

Antiq. q.

v.

CH. viii.]

The Seven Sacraments.

.

329

l Seven anointing of the sick with oil of the lamp also are required, as in the Coptic ritual priests and the oil is kept burning in a seven-wicked lamp
;

before the principal icon of our Lord in the church but wine is used in this lamp in lieu of water 2
.

Euchol., p. 842.

Id., p.

436.

CHAPTER
Church.
The Holy

IX.

Various Rites and Ceremonies of the

Oils. Consecration of a Church and Altar. Consecration of a Baptistery. Festival of Epiphany. Palm Sunday and Holy Week. Seasons of Fasting.

THE HOLY

OILS.
in the

ORMAL usage and canon law

West

alike recognise three distinct kinds of oil as employed in the service of the Church,

called chrism, oil of the catechumens, oil

There are many vestiges in Coptic rubrics showing that three kinds of oil have been used from time immemorial in the ritual of Egypt and there still exists at the church of Anba Shanudah in Old Cairo a chrismatory containing three crewets, one for each of the several sorts. But the corof the
sick.
:

respondence
for
it is

is rather in practice than in theory doubtful whether the Church of Alexandria

:

ever formally recognised more than two kinds of oil, each having a specific and separate ritual name and In the early fourth-century fragment of a purpose. Coptic MS., published by Georgius, two kinds are
mentioned, and called ^.VJon JULTpon and ^.viort eX<s,ioit and so perpetually we find chrism and
;

Various Ceremonies.
olive oil distinguished.
in

331
also called

The
eXaioj/,

latter

was

Greek

ayaAAiao-eoo?

whence, by a curious

1 corruption, the term galilaeon was formed in Coptic, and constantly stands in the rubrics and prayers

for the secondary

oil.

There

is

no

difficulty

what-

ever

understanding the use of three oils in and the recognition of two in theory by the practice Egyptians for while the galilaeon answers generally
in
:

of the Latins, and the oil of the lamp answers to the oleum infirmorum,' yet the material of these two oils, namely the galilaeon and the oil of the lamp, is precisely the
to the
'

oleum catechumenorum

'

'

same

in

both cases, pure olive

oil

of Palestine.
oil,

They are therefore virtually one and the same and stand together in contrast to the myron 2
chrism, which
is

or

an elaborate compound.

The most

essential ingredient in the composition

of the holy chrism is balsam grown in the garden by the Virgin's well at Matariah, the ancient Heliopolis.
It

was

Holy Family
it is

here, according to the legend, that the rested on their flight into Egypt: and

related that they hid in the hollow of a tree,

across which a spider wove his web, and so deceived the pursuers. mediaeval Arab writer thus cites

a mention of the balsam of Matariah in vicinia Fostatae sunt ab austro vicus Menf et a septentrione urbs nominata Ainschemes dicunturque ambae
: . . .

'

horti

In Pharaonis, cui Deus maledicat. Ainschemes provenit balsami arbor, quod nullibi terrarum nisi hie nascitur V As a matter of fact the
fuisse
1

An

intermediate form
is

is

also found,

A.V^.XXieX^.Iort.
Arabic form
^j^-Jil.
J.

2
3

The term

in use at present in the

See Descriptio ^Egypti, translated from the Arabic by

D.

Michaelis, Gottingen, 1776, p. 127.

332

Ancient Coptic Churches.

is

[CH. ix.

balsam-tree
last tree in

found also
is

in

Egypt

said to

Arabia, and though the have perished in the

great inundation of 1615, it may very well have been restored. Tradition, however, insists that the balsam grew only in the garden at Matariah, and

required to be watered from the well in which the There is a story that in infant Christ was washed. the twelfth century a certain Jew, who had become
vizier to the sultan 'Aziz,
this truth
;

son of Saladin,
his contention,

flatly

denied

had another prove well dug close to the Virgin's fountain. For a year the balsam trees were watered only from the new well and the result was that they yielded not one Next year the vizier caused them drop of balsam. to be watered in equal quantities from both wells and they produced then half the usual amount of
and, to
; :

balm.

The
well

third

year,

when

the

water of the

alone was used, the yield of balm Virgin's 1 recovered, and attained its full measure Several boilings are required for the myron, and
.

each

a process precisely ordered. The amount of used is defined by rigid prescription, and every drug portioned by weight and measure. At the first
is

boiling the various herbs and spices, which include lilies and cassia, are put in a pot, and covered with

Next steep for a day. of pure oil, which has never morning eight pounds been contained in any vessel of leather, is poured
fresh water,
left to

and so

upon the
moderate

spices,
fire,

and made
2
.

to boil all
is

day over a

the fuel for which

olive

wood

or
is

decayed church pictures

1

While the mixture

See also Evangelia Apocrypha, ed.Tischendorff, 2nd edit. p. 193. (Evang. Infant. Arab. c. xxiv.) 2 This custom recorded by Vansleb (Histoire, p. 91), still con-

CH. ix.]

Various Ceremonies.

333

From boiling the whole of the Psalms are recited. time to time the spices are stirred with a wand of and as the water fails, it is replenished. In olive
;

the evening the pot is taken off the fire, and the oil left to cool all night till the following morning, when it is strained through linen.

red roses of Persia, white sandal-wood, and other aromatics are placed in a cauldron of fresh water and left for six hours when the oil of yester;

Then

placed with them, and the whole is boiled for day four hours over a slow fire, and strained again.
is

third boiling other spices are chosen, boiled with the oil resulting from the day steeped, Next day white preceding, and strained as before.
storax, saffron, aloe-wood,

For the

and more red roses are

the water has

used with other things, and boiled as before until all when the remaining evaporated mixture is clarified by straining. This on the fifth
;

day

is added to a decoction of yellow amber and storax or balsam, and boiled over a slow fire made of oak charcoal, until the amber and the storax are

dissolved. linen

Then

the chrism

is

passed through a

strainer

into a clean vessel,

and

is

stirred

daily for seven days, cration *.

when

it

is

ready for conse-

According to ancient custom the hallowing of the

myron should always,

church
of
St.
it

if

possible, take place at the

Originally
tinues
:

Macarius in the western desert. was done in the church of St. Mark
all really

it

accounts for the disappearance of

early paint-

ings from the churches.

1

The manner of making chrism

as described

by a Coptic

prelate, in

in

answer to a demand from the Maphrian of Mosul, is given MS. in the Bibliotheque Nationale at Paris. (XIV. No. 100.)

334

Ancient Coptic Churches.

[CH.IX.
it

at Alexandria,
is

and when the change took place

impossible to say, but probably not later than the

seventh century. There seems too some ambiguity concerning the day proper for the consecration, whether it should be Maundy Thursday, as in the western rite, or Good Friday. But the Coptic legend
Friday, and the patriarch 390, by Theophilus, in obedience to the command of an The same angel taught angel seen in a vision.
is

that the

day was changed

to

Good

the place to Dair Macarius,

c.

Theophilus the right spices to use for the chrism, and the right manner of its preparation. Theophanius LX is said to have restored the custom of consecrating on Good Friday, which had been
abolished by his predecessor c. 950 A.D. During the thirty years which followed, the practice varied

between Thursday and Friday, until Ephraim LXII by an ordinance settled Thursday as the right day for ever. Thursday, of course, is the day recognised by the Church all over the world for the consecration of the chrism and if the Copts ever changed it, they were doubtless conscious of error. Hence the supposed sanction of the change by an angel's voice, as
;

in the legend.

As

regards the change of place,

it

may very well have followed close upon the Arab conquest for the ceremony required great pomp and great preparation, and it is no wonder that the
;

scene was changed from the alarms and persecutions of the city to the unbroken quiet of the desert

monastery.

When

the day has come, the patriarch and a great

laity

number of bishops and clergy and

the church of St. Macarius. await consecration, the

The

assemble at two oils which

galilaeon, are

myron and the

CH. ix.]

Various Ceremonies.
.

335

l Service placed in separate vessels on the high altar with a thanksgiving accompanied by incense, begins

and a prayer

is

recited

by the

patriarch.

Then

follow several lessons, during which the pontiff is seated on his throne, and when they are ended a

procession is formed, which passes round the church. At the head a processional cross is carried then
:

come twelve subdeacons

:

each bearing a lighted twelve deacons with silver flabella twelve lamp the patripriests with censers of burning incense arch walking under a white silken canopy, upheld by four deacons, and carrying the vessel of holy oil covered by a white veil and on either side of the patriarch and behind him are other ecclesiastics
: :

bearing flabella and crosses. As they move, all Behold the ointment of the Lord 2 and sing,
' ' :

when they return to the haikal, the patriarch places the myron again upon the altar 3 and proceeds with
,

the long but beautiful consecration service. After the benediction of the oils the korban is immediately
celebrated
1
:

and when

it is

over, the

myron and the

According to Vansleb the

is
'

'

mystagogia/ which he defines as

the creed of the apostles, writer mentions two altars

'

The same placed between them. of wood specially made, one on each

: but the term is obviously inaccurate, mere pedestals being required if anything, and no mention being made even of these in the rubrics. The statement doubtless arises from

side of the high altar

a misapprehension I think it possible that altar-boards may have been used as stands for the vessels but placed upon the high altar.
:

See Histoire,
3

p.

231 seq.
say that the chrism represents the

The Copts

balm used

at the

entombment.
According to Vansleb the myron is placed on one of the wooden but see the rubric in pedestals, and the galilaeon on the other
:

Denzinger, Rit. Or., mentioned.

torn.

i.

p. 251,

where nothing of the kind

is

336

Ancient Coptic Churches.

[CH. ix.

galilaeon are both placed in the cavity under the

high altar, where they remain until Tuesday in Easter week. On that day after mass the patriarch distributes to the bishops sufficient quantities to last' them for the coming year. It should be noticed that in the prayers of benediction, where the uses of the chrism are specified, the anointing of regenera-

mentioned, and the anointing of bishops and but in the priests, and the consecration of altars benediction of the galilaeon it is stated that priests
tion
is
: '

and martyrs' have been anointed with

it.

From

the tenour of the prayers in the latter case, it is clear that the galilaeon is regarded as possessing a

mystic virtue against idolatry and witchcraft, a power of defence against the assaults of the devil,

and a power of healing for soul and body. It is therefore needful in some way to all the faithful
:

and accordingly we find that to this day all folk, whether cleric or lay, are anointed once a year in the season of Lent with the galilaeon. But present practice has departed somewhat from
the primitive tradition.

For while the galilaeon

seems almost to have disappeared through a confusion with the oil of the sick, which is hallowed from time to time as required the consecration of chrism has become an extremely rare occurrence. Not that its worth has been in any way depreciated on the contrary it is regarded still as no less necessary than sovereignly precious but for the last two or three hundred years at least it seems to have been made in larger quantities, and consequently at For the ceremony, which should longer intervals. be annual, now takes place once in every thirty or forty years. According to Pococke a definite
; : :

CH. ix.]

Various Ceremonies.
;

337

interval of thirty years is prescribed but this is not the case. of dates, for instance, at which the list

consecration was held in the thirteenth century shows

irregular intervals varying

The myron
vessel,

is

the dedication of a

church, altar, picture or to the testimony of the present according

close resemblance

now used new

six to fifteen years l only at confirmation, and at

.

from

patriarch.

There is a Greek usage

term
is

as regards the
in

between Coptic and myron for the same

:

both languages. The preparation is Greeks use oil, wine, balsam, myrrh, storax, cassia, cinnamon, marjory, and in all Moreover the consecrasome thirty-six aromatics 2 tion is attended with much the same ceremonial. The oil is carried in procession in an alabaster box, which is covered with a veil before it move deacons with lighted tapers, and on each side of it are seven deacons carrying fans, which they hold above the

used

as elaborate

for the

vessel.
oil

But the pontiff instead of carrying the holy it from the chief priest or bishop at the door of the sanctuary, and places it on the altar.
receives

In the

West

the chrism

was made merely of

oils

oil

and balsam.

The

three

were

consecrated

together, the chrism being borne in a vessel of gold,

sanctum and oleum infirmorum were held in silver vessels and the procession through the church resembled that of the oriental ritual. Chrism was used for the latter unction at baptism and for confirmation for the consecration of a church, altar, and bells for the consecration of
while the oleum
:

The MS. in the Bibliotheque Nationale 1305, 132, i330> J 340, and 1346 A.D.
1

gives the years 1299,

Goar, Euchol., VOL. II.

p.

637.

338

Ancient Coptic Churches.

;

[CH. ix.

bishops, priests, and kings and it was placed on the hands of the deacon, and on crucifixes at their bene-

But in the Latin rite the chrism and balsam were set on the altar separately during the service
diction.
:

the bishop mingled a portion of the oil with the balsam on the paten, and then replaced it in the golden vessel. Curiously enough exactly the same method of mingling the chrism is found in the Jacobite Syrian ritual, which otherwise tallies rather

with the Coptic, particularly in the details of the great procession, and in the prominence given to
the use of flabella.
oils,

and

call

The Syrians recognise only two the second the oil of anointing it is
' ' :

used for the

first

unction at baptism, and for the

healing of the sick.

THE CONSECRATION
The

OF A

CHURCH AND ALTAR.

Coptic order for the consecration of a church having never been published, it is impossible to give anything like a complete description of the ceremonies
In giving therefore such points of usage customary. as can be ascertained, others no less essential will have to be passed in silence owing to want of information.
service commences with vespers on the evenbefore a Sunday, and lasts through most of the ing night, the act of consecration being reserved for

The

A great number of clergy and assemble with the patriarch in the building bishops but it does not appear whether there is any ceremony at the western door, such as was usual in our own Seven earthen vessels of water are ranged country.
Sunday morning.
;

CH. ix.]

Various Ceremonies.

339
1

in front of the haikal, and the neck of every vessel is wreathed with leaves of a plant called 'silk' Seven also are burning before the haikal, and seven lamps censers of incense between the vessels of water and the screen. A large portion of the psalter is then and followed by a long series of lessons and sung,
.
;

after

every lesson a

hymn

is

chaunted.

Next the

patriarch censes the building, while the clergy sing another hymn. Prayer after prayer continues, varied only with kyries from the people and portions from
all

the four gospels. When the moment comes for the benediction of the water, all kneel down until the orison is finished.

the clergy form a long procession headed by the patriarch the vessels of water are borne along in this procession, and the clergy, who
all

Then

rising,

most splendid vestments, carry tapers, thuribles, flabella, and a magnificent book of the gospel. They go first into the haikal, where the patriarch or bishop sprinkles the walls and top of the altar with water, which he takes from the earthen vessel in a gourd then he sprinkles in like manner
all

wear

their

the walls of the haikal, particularly the eastern niche, and also the pillars and dome of the altar-canopy.

From

whole church

the haikal the procession passes round the and the pontiff sprinkles in the same
; '

way the walls, angles, columns, and, where possible, the roof, saying at each place, The holy consecration
of the house of God.'

procession a second is made, in which the places sprinkled are signed with the silk

After the

first

Apparently white beet.

questionable whether the plant ment of aspersion.

See Vansleb, Histoire, p. 215. It is is not rather used as the instru-

Z 2

340

Ancient Coptic Churches.

[CH. ix.

leaves in the form of a cross.

Finally, there comes a third procession, in which a vessel of holy chrism

is

borne before the

pontiff,

who

signs the

myron

with the sign of the cross upon the altar, walls, columns, and all the places that were touched with the leaves, and sprinkled with the hallowed water.

The

consecration of the church

incision of crosses.

is

now
all

accomplished,

and the marks of consecration are sometimes recorded

by the

the pillars at Abu Sargah have dedication crosses cut into the marble others are seen in Al Muallakah, Al Adra
:

Thus

and the crosses Harat-az-Zuailah, and elsewhere often cut on the architrave joining the columns of the
:

nave may have the same origin. It seems, however, an invariable rule that no record was preserved of
chrismal crosses signed upon plastered surfaces. In the foregoing account no mention is made of a

and I procession round the outside of the church have no doubt that such a procession never formed
:

part of the ceremonial, for the simple reason that there is scarcely a single church in Egypt which is so far detached on the outside as to render an ex-

In our old English ritual the round the church outside, as well procession passed as inside, and the bishop made twelve crosses with chrism upon the walls externally, and twelve inOn the outside, the places where the ternally. chrism was signed were often marked by an incised and inside, where the chrism cross in a roundel was placed upon a plastered surface, the spot was
terior circuit possible.
:

marked by a

similar design painted.

is

In the British
l

representing a bishop on a ladder making a cross upon the wall of

Museum

there

a French miniature

Add. MSS. 18,143.

CH. ix.]

Various Ceremonies.

341

a church.
as the. total

The Ordo Romanus

;

prescribes twelve but twenty-four was the more usual

and the full number was marked upon any added to an earlier building. Nine of the chapel inside crosses remain in Henry VII/s chapel at Westminster outside crosses are tolerably common. In England the size and shape varies thus large and fanciful devices may be seen outside Salisbury cathedral, and on the church of Ottery St. Mary the crosses are held by angels. The Coptic form is 1 a Greek generally that given in the woodcut cross having the upper and lower limbs slightly elongated and having all the branches hollowed
; : :

number

with sloping sides.

form

The nearest approach to this found at Chichester cathedral. England In the Anglo-Saxon ritual as recorded in the Ecgbert Pontifical, the bishop, pausing at the western door on his arrival, strikes it with his staff and is then admitted. A hymn was sung outside, and a litany within the nave then the bishop wrote the alphabet
in
is
:

floor, and passing to the altar exorcised and blessed salt and water, blessed also some ashes, and mixing salt and ashes, made a cross with the mixture on the water. Wine also was mingled with the water and the bishop, dipping his finger in the water, first signed the cross on all the corners of the altar, and then walked seven times round the altar

on the

sprinkling water upon it with a branch of hyssop. In the same way he walked all round the church, and he inside and outside, sprinkling the walls
;

sprinkled also one large cross the length and breadth of the building. Then the hallowed water was

poured away, and the altar dried with a cloth

1

P. 2

supra,

figs, i

and

2.

342

Ancient Coptic Churches.

[CH. ix.

incense was offered, and a cross with oil was made and the in the centre and at each corner of the slab
;

same

places were subsequently anointed with Crosses of chrism were made also on the chrism. walls. Special prayers and rites for the consecration of the altar and all the sacred vessels followed the relics were enclosed in the altar or in the slab two small crossed tapers and a little bishop placed heap of incense and kindled them together over the and the five spots marked by the crosses of chrism service was brought to an end by the celebration of mass l Ceremonies not very different in kind, though
five
:
: :

different in order, are prescribed in the Greek office but there is no menfor the dedication of a church
;

tion of writing the alphabet on the floor. Moreover, when the bishop after knocking has been admitted
altar-slab

he proceeds at once to set up the on the pillars which form the usual subThen the slab is washed with lustral structure. warm water, which is poured on crosswise, and in the same way with wine after which three crosses of chrism are poured on the slab, and from these the whole slab is anointed. Three crosses are likewise marked with chrism, on each pillar. The antimensia are consecrated at the same time and when
to the church,
:
;

they are removed, the altar

is

vested in

its

three

normal coverings. Not till this is accomplished does the bishop go round the church, marking all
1

The Roman
most

ritual for the dedication of a

church continues, for

part, unchanged to the present day. illustrations, may be seen in the Pontificale
viii

the

full

account, with

Romanum dementis

ac Urbani vni jussu editum, inde vero a Benedicto xiv recog-

nitum.

Mechlin, 1873.

CH. ix.]

Various Ceremonies.

343
are deposited

the walls and columns.

The

relics

after a separate entrance in grand procession to the church. They are placed in a hole in the foundation

of the altar between the two easternmost pillars or, if the altar happen to have a solid substructure, they are placed in a cavity in the middle of the eastern
:

face of the altar.

Chrism

is

poured upon the

relics,

and the hole cement which

is is

fastened up with lead or with the used for the slab, and which consists

of mastich, wax, and marble dust.

This done, the

like the Copts, use chrism to anoint the eucharistic vessels and church pictures at

mass proceeded. The Greeks also,

their dedication.

The
church

consecration of the altar follows that of the

in the

Coptic ritual, which therefore so far agrees rather with western than with Greek custom. For in Egypt when the pontiff has consecrated the
church, he returns, and standing before the altar censes it, while psalms and orisons are chaunted.

Then he makes upon

'

it

three crosses of chrism,

saying,

built in

We anoint with myron this altar, which is in the name of the Fahonour of St. ther >%*, and of the Son <%*, and of the Holy Ghost <%*.' After many more prayers he prostrates himself before the altar, and all the clergy do the same then the altar is vested with its covering, and the cross and the book of the gospel are laid upon it, A procession while the clergy and the people sing. is formed and passes with sounds of music three and mass is celebrated. times round the altar Afterwards the patriarch breaks the gourd and the water-vessels, and the fragments are taken away and
,

cherished by the people.

344

Ancient Coptic Churches.

[CH. ix.

THE CONSECRATION
Such

OF A BAPTISTERY.

rubrics relating to the position of the bapas survive prescribe that it should be at the tistery south-east corner of the church. These rubrics,

however, which are of mediaeval date, not only show a departure from the original custom, which
placed the baptistery at the south-west corner in the narthex but are in themselves of no great authority. For I have already shown that, once the baptistery
;

was removed within the body of the church, no inflexible rule for its position was known or followed.
It
is,

however, essential that the picture of our

Lord's baptism should be placed against the wall, or in a niche near the font.
consecration must take place on Sunday, if possible, and at the preceding vespers the font must

The

Eastward of the font three lamps, with pure oil of Palestine, must be kindled at Three water-pots filled with the rising of the sun. fresh water must be provided also an instrument of
be well washed.
filled
;

aspersion made of palm twined with leaves of silk ; some basil a new sponge and candles burning on The service commences in the church, candelabra.
; ;

where, after various psalms and lessons with prayers, the pontiff censes the altar saying the prayer of
the pontiff sits upon his throne, after which a while the catholic epistles are read
incense.
;

Then

procession with incense passes round the church into the new baptistery, where the bishop signs the font and each of the three water-vessels with the
sign of the cross,

and blesses the water.

At

the

CH. rx.]

Various Ceremonies.

345

on

prayer of absolution to the Son the bishop puts his crown or ballin ; and when it is ended, casts the hallowed water into the font, and breaks the

takes the aspersory of palm, and the water sprinkles the whole font in dipping crosses, saying, Alleluia,' to which the clergy answer,
vessels.
it

Then he
in
'

In the same way he sprinkles all the 'Alleluia.' walls of the baptistery and then, while psalms and other chaunts are sung, he washes the inner part of
;

Next the water is let off from the font, which is sponged out and dried. This done, the bishop, receiving a vessel of chrism covered with a veil, opens it, and signs with the holy oil five crosses on the interior of the font, one at each side and one in the middle. At the east he
the font with the basil.
exclaims, I consecrate ^ this font for the baptism of the Holy Spirit': at the west, 'I consecrate
'

>

this font in the

name

of the

Holy

Trinity, of the

Father, and of the Son, and of the Holy Ghost': at the north, I consecrate +k this font after the manner
'

at the of the fonts of our holy fathers the apostles I consecrate ^ this font after the manner south,
:
'

'

when he
'

of the font of St. John the Baptist': and lastly, signs the cross upon the middle, he says, Blessed +k be the Lord God, now and for ever 1
.'

when the bishop has he also makes two circles made crosses, with the chrism, one round the lower and one round the upper part of the interior. The service ends
According
to

one

rubric,

the five

with the benediction.

1

Denzinger, Rit. Or. torn.

ii.

pp. 236-248.

346

Ancient Coptic Churches.

[CH.

i.\.

THE

FESTIVAL OF THE EPIPHANY

'.

Volumes would be required

detail of all the religious

to give an account in

customs of a people so

as the Copts to ceremonial. Here it must suffice to sketch lightly some of their more

much given

solemn observances.
the festivals of our Lord, one of the most characteristic in its mode of celebration is that of
all

Of

the Epiphany, which the Copts call the Theophany, or more familiarly the Festival of the Tank. This

happens about the i6th January

midnight
office is recited in the

at

night.

The

narthex beside the

greater tank, which has been filled with water. After the office the patriarch or bishop retires to the sacristy, and is vested in full pontifical apparel.

He

a cross of iron

returns in procession with the other clergy, and is carried before him by a deacon.

Special psalms and special hymns are then sung, and beside the tank is placed a candelabrum with three tapers which are lighted 2 Then comes the benediction of the water, various prayers and lessons being recited over it moreover the pontiff censes it and stirs it crosswise with his pastoral staff, as do also all other bishops present in due order. This benediction lasts about two hours but when it is over, the patriarch blesses also all the clergy and the congregation, sprinkling them with the holy water. Originally the custom was for the people to rush tumultuously into the water, each striving to be one
.
: ;

or
2

An

illustration is
this

seen by Vansleb at

given above, p. 70, of the very candlestick ceremony. See his Voyage, p. 342.

CH. ix.]

Various Ceremonies.

347

of the three

who

the patriarch dipped thrice, and were thus supposed to receive a special blessing.
failed of that distinction

whom

Those who
selves
:

and when the men

dipped themhad finished, they retired

disported

to the choir, while the

women came and

themselves, drapeless. It is not surprising that such a custom led to scenes

of unseemliness, which caused its abolition. After the aspersion follows the ordinary office of matins, and a festival celebration of the korban.

according to Vansleb, quite

The

gospels and epistles which are read during the service relate to the baptism of our Lord in the

Jordan as, of course, for every epistles and gospels are appointed.
river
;

festival special

back to the

Epiphany custom goes The remotest Christian antiquity. Christians near the Jordan are said to have early commemorated the festival by bathing in the river and the place where our Lord is supposed to have
origin of this curious
;

The

St. Chrybeen baptized was specially frequented l sostom remarks on the practice of consecrating water at night on the feast of Epiphany and other It is probable early evidences might be cited. that at first in Egypt some spot on the bank of the and in river N ile was chosen for the ceremony remote places any stream or well of water served the purpose. Later, and more particularly after the
.
;

Arab conquest, when the open performance of the rite was rendered dangerous or impossible, the benediction

of

the water took

it

building,

and

became

place within a sacred customary to build the large

tank generally found

1

in

the

narthex.
on

Quite

in

It is

one of the

duties of the Copt,

his pilgrimage to Jeru-

salem, to bathe in the Jordan.

348

Ancient Coptic Churches.

[CH.

i.\.

accordance with this theory, we may notice that the those distinctly anterior to earliest churches of all have no such tank. Such, for the Muslim invasion
instance, are the church

of the White Monastery

;

and most of the churches of the desert

while,

on

the other hand, buildings decidedly later than the

Mohammedan
Sifain,

era,

such as

Abu Sargah and

is

Abu-'s-

have a tank which

plainly part of the

That original structure. festival of the Epiphany

anciently in Egypt the was associated specially with the sacrament of baptism admits of no question but what was the exact nature of the association, how far the Epiphany tank was used as a font for baptismal immersion, and for what period such usage lasted, are problems which seem beyond solution. But the presence of the lighted candles at the
;

ceremony of consecration looks like a baptismal reminiscence, as was also the unclothing of those

who plunged in the water. The Melkites retain the Epiphany

consecration of

water in a somewhat different form. A small cross decked with sprays of olive or some leafy shrub is blessed, and thrown into a river or any convenient
water, after a service of prayer held by the bishop over the water. The bishop and his clergy are arrayed in full processional vestments, and so march

down

by the multitude of thrown into the water, a number of men plunge in, and struggle for its possession for it is supposed to bring to the owner
the people.

to the riverside, followed

When

the cross

is

a blessing for the coming year. There is a Melkite church and community at Port Said, where I have seen the ceremony performed, for want of fresh
water, on the

quay of the harbour.

CH. ix.]

Various Ceremonies.
like

349
day also
in

The

ceremony

lingers to

this

Armenia.

There, after the liturgy on the feast of a large metal vessel of water is set up in Epiphany, the choir, and a procession passes round the church. In this procession the priests carry a taper and a
gospel, deacons carry a taper

subdeacons a taper only.

and a thurible, the Last comes the celebrant,

who

carries a large cross.

When

they return to the

choir, the

celebrant hallows the water, dividing it crosswise with the cross, and pouring upon it chrism in like manner. After the service the people carry

away the water

streams
;

to sprinkle their houses, wells,

is

and
re-

but the same form of benediction

in the

peated on that day and fountains in the

open

air

over

all

rivers

vicinity.

PALM SUNDAY AND HOLY WEEK.

Osanna Sunday
is

the

name given by

the Copts

to the feast of palms, which, doubtless, was celebrated by them long before a similar celebration found its

a solemn midservice held in the church, at which the night blesses branches of palm. A grand procesbishop sion then forms, the clergy bearing crosses and

way

into western
1

ritual.

There

is

tapers and palm branches they sing as they move, and make a station singing before every altar and
:

all

the principal pictures and reliquaries.

(2)
at

Passing

The Coptic hours are (i) Midnight or Matins. Lauds, at 6 a.m. (3) Tierce, at 9 a.m. (4) Sext,
1

Dawn

or
(5)

noon.

Nones,
at

at 3 p.m.

(6) Vespers, at 6 p.m. or sunset.

(7)

Compline,

7.30 p.m.

350

Ancient Coptic Churches.

[CH. ix.

thus round the church they return to the haikal, where the mass is accomplished. The lessons read
are
dead, because all avoided during Holy obsequies are, possible, Week. In olden times, before the days of persecution, and sometimes even after the Arab conquest, a great procession passed from the principal church

those

appointed
if

for

the

through the town bearing the blessed this day the people carry them home, and weave from them baskets and other like things, In the Nestorian which they send to their friends.
at Alexandria

branches.

To

and Armenian rituals Palm Sunday is celebrated with the same benediction of branches. At one o'clock in the night following Palm Sunday in Egypt the prayers of Eastertide begin, and ought to be continued without ceasing until Easter mornThe mass is not celebrated on the Monday, ing. Tuesday, or Wednesday and all the prayers are recited in the choir, while the door of the haikal is
;

closed.

On Maundy Thursday
;

tierce, sext,

and nones

are duly recited after which, if there be no consecration of the holy oils to come first, a procession is formed to the small tank in the nave, where the
patriarch blesses the water with ceremonies similar to those ordained for Epiphany but the gospels and
:

hymns on

occasion dwell upon the subject of our Lord's washing the feet of his disciples. At the
this

end of the prayers the patriarch gives his benison to the assembled priests and people, sprinkling them then also he washes with water from the tank the feet of sundry persons, both cleric and lay, and
: 1

Called juioJI

u-f+

or Thursday of the Covenant.

CH. ix.]

Various Ceremonies.
towel.

351
immediately

dries

them with a

On

this day,

washing of feet, the door of the haikal is opened for the celebration of the holy communion, after which it is closed again but in this mass the
after the
:

kiss

of peace and the commemoration of the dead

are omitted.

In the

Armenian

rite

for

Maundy Thursday

is placed in the choir, and chrism is crosswise upon it at the benediction. When poured the bishop has washed the feet of clergy and people,

vessel of water

he also anoints them. Then, resuming the cope, which was laid aside for the feet-washing, he is lifted up on high, and dispenses the people from fasting
during Eastertide. The churches continue open
less services, in
all

night with cease-

which the hymns, orisons, and lecthe Passion. On Good Friday l morning at tierce a small cross is set up in the nave but at the eleventh hour the cross is replaced by a The nave meanwhile is' picture of the crucifixion. illuminated with a great number of tapers and lamps. Then the priests put on their vestments, and offer
tions
relate to
;

incense before the picture, singing the praises of the Crucified. All the hymns and chaunts on this day
are very slow and mournful in tone the gospels all commemorate the crucifixion. Prayers for all the
:

faithful

eleventh and twelfth hours

are recited at the end of the sixth, ninth, and a certain number
:

of genuflexions are made by the congregation at various places, where the name of Christ is named.

When

the twelfth hour

uplifts the cross,

on

over, the bishop or kummus which three tapers are burning,

is

or Great Friday.

352

Ancient Coptic Churches.

[CH. ix.

while the people cry one hundred kyries towards Then a procession each of the cardinal points.

forms and passes three times round the church, carrying the picture of the crucifixion, which they
take to the
;

altar.

Upon

the altar a silken veil

is

lying and the cross, which was set up in the nave, and the picture, being placed on the veil, are covered with rose-leaves and myrrh and basil then the veil is folded over them, and thus they are removed and This ceremony of buried underneath the altar. course typifies the entombment of our Lord, and
;

corresponds to the burial of the rood in the Easter sepulchre, as practised in our ancient English Church.

While
it is

enacting, the congregation pray; and when finished, they go to their homes and break their
it is

fast.

Here again a comparison of Armenian custom is A representation of the tomb of our interesting. Lord is set up in the midst of the choir on Good
a cross engraved or painted with a figure of Christ, which the people kiss. It remains in this position until the commencement of the mass

Friday

on

it

is

on Easter eve.
psalter also a procession through the church, in which stations are made, while the choir
is

On

the night of

Holy Saturday the whole

l

recited.

There

is

Three Children the story of Nebuchadnezzar is also read. Mass is celebrated as on Good Friday, except the lessons, half of which
sing the song of the
:

custom of kindling Easter

but
I

or Saturday of Light. The name points to the fire as practised in the Greek Church
:

cannot ascertain positively that the Copts agree with the

in

Greeks

this particular.

CH. ix.j

Various Ceremonies.

353

are read in a mournful tone, half in a tone of joy. After mass all the gospel of St. John is read, and the silver book of the gospel is carried in procession

round the church and the service

darkness.

a great
lasts
all

number of hymns
through
the

follow,

hours of

morning the psalms and hymns of the resurrection are sung, and after them come the Imcensing of the altar and the office of matins.
Easter
mediately following matins the celebration of the korban commences but on this occasion it is neces:

On

sary for the priest to wear all the liturgical vestments at matins as well as at mass. As soon as the

and before the gospel of the mass the doors of the haikal are closed then, begun, the priests standing within the sanctuary, and the
epistles are ended,
is
:

deacons without

in the choir, all

It is

together sing the

apparently at this point that the cross and the picture of the crucifixion are disentombed from the cavity under the altar.

hymn

of the resurrection.

When

the

hymn

is

finished, the doors of the haikal

are thrown open again, and priests and deacons pass three times round the church in solemn procession.

appropriate music as they move, and they carry with them the picture of the resurrection. On their return to the choir the picture is

They chaunt

put in its accustomed place, and the remainder of the service is performed in the manner usual on

Sundays.

i.

e.

the Festival of the Resurrection, or

i.

e.

the Great Festival.

VOL.

ii.

A a

354

Ancient Coptic Churches.

[CH. ix.

THE
number and

SEASONS OF FASTING.
at all times noted for the
:

The Copts have been

severity of their seasons of abstinence

nor even at the present day has the general recognition of such seasons in any way diminished, though now, as before, there are many individual examples of laxity. Lent is, of course, the most important time of fasting, and so is called the Great Fast l in conIn tradistinction to Advent or the Little Fast 2 ancient times Lent began on the day after the feast of Epiphany, and lasted for forty days. Holy Week was then a separate season, some six weeks later than the end of Lent, and coinciding with the Jewish
.

But tradition relates that the Coptic Demetrius at the end of the second century patriarch fixed the time for Lent as at present, and joined on
Passover.
to
it

the season of Holy

Week.

Coptic Lent begins on Monday, and lasts up to Palm Sunday. During this time the people are forbidden to eat meat or eggs or fish, or to drink wine. Coffee also is forbidden. Moreover no food or drink whatever may be taken between the hours of sunrise and sunset but in cases of special weak:

The

ness a dispensation

is

be needful.

The Mohammedan

granted of such a kind as may fast of Ramadan

somewhat resembles the Christian Lent in its regulations, and was probably borrowed from it. During Lent mass is celebrated at nones except on Saturday
and Sunday.

The

greater part of
" " ^i>t^XJl ftwt^i r

Holy Week

is

also observed

.a.!'

.l
\

+ " <o.

CH. ix. j

Various Ceremonies.

355

as a fast by the Copts, and every Friday up to the hour of nones.

still is to some extent, customary Lent for the Copts to undertake a great during The journey on camels pilgrimage to Jerusalem. about fifteen days, and great numbers went occupied

It

was, and

together *. spent the

They reached J erusalem for Palm Sunday, week in visiting the holy places, and on

Easter morning attended mass in the church of the Holy Sepulchre. A pilgrimage to Jerusalem formed also one of the canonical penances. Advent lasts for forty days preceding the feast of the Nativity 2 and is rather less severe in its regulations than Lent, fish for instance not being prohibited. But on Christmas eve, as well as on the
,

eve of Epiphany, a

fast is

Another

fast is that called the

is

appointed until sunset. Fast of Heraclius.

that on his passage through Palestine that emperor all along his route promised safety to the Jews but when he arrived at Jerusalem, he
:

The legend

was entreated by the Christians there

to

massacre

the Jews, in revenge for cruelties practised by them, and particularly for the pillage of the Holy City, in which the Jews had leagued with the Persians. Heraclius, hesitating to break his promise and to cancel the bond given even in writing, was over-

persuaded by the Christians, who themselves and their posterity to

all

engaged

for

fast

a week for

him

end of the world. So the massacre was It preceded Lent, ordered, and the fast continues. but now has been incorporated with it, the first
to the
1

started

According to Abu Dakn as many as 60,000 Copts sometimes from Cairo but the estimate is obviously exaggerated.
:

A a

356
Heraclius.

Ancient Coptic Churches.

fast

[CH. ix.

week of the great

being called the Fast of

The

third great fast of the Coptic Church, called

the Fast of the Apostles, begins with Pentecost and but the time of its duralasts for about forty days
:

tion varies.

Another period of abstinence

:

for three

is called the Fast of Niniveh, comes about a fortnight before Lent and a fifteen days'

days, which
fast in

honour of the Assumption of the Virgin observed, beginning on the first day of August.

is

CHAPTER

X.

Legends of the Saints^.

LEGEND OF ABU-'S-SIFAIN OR
ST. MERCURIUS.

this

day died

St.

Mercurius,

the city of
father

Rome.

who was of His grandfather and

:

were hunters of wild beasts who going out upon a certain day, as was their 2 wont, were met by two men with faces of dogs who slew the grandfather. And when they were fain to the father also, the angel of the Lord prevented slay them, and said, Touch him not, for from him shall come forth good fruit.' Thereon the angel surrounded the men with a fence of fire and they being straitened besought the father of Mercurius, and did and God changed their hearts worship before him into meekness, so that they became as lambs, and entered with him into the city. After that Mercurius was bestowed on him of God, but his father called him Philopater. As for the dog-faces, they abode in that house a long time and were converted, abiding until Philopater grew to man's estate and became a soldier. They were wont to go with him into the wars, and none could withstand them, because their faces remained as aforetime. Afterward they died.
, ' ; :

See pp. 259, 260, supra. Sic it seems to be an expression denoting the heathen.
:

358

Ancient Coptic Churches.

[CH. x.

As for the saint, he became one of those to whom God gave power and courage and the people of the
:

At this time there city called his name Mercurius. was at Rome the king Dacius, who was a worshipper
and a flock of barbarians coming upon his he gathered together his army, and went out to city, meet them. But, seeing their multitude, he became amazed and affrighted. Howbeit Mercurius went forward unto him and said, Fear not God will destroy our enemies, and will deliver them into our hand/ When he left the king, a man of light robed in long white raiment appeared unto him in his hand was a sword which he gave unto Mercurius saying, If thou dost vanquish thy enemies, remember the Lord thy God.' Wherefore when Mercurius over them, and went back as a vanprevailed quisher, the angel appeared unto him, and brought to his mind to remember the name of the Lord. So when the war was ended, and the king wished to worship his idols, together with his soldiers, Mercurius went not to worship. King Dacius hearing thereof made htm come, and was astonished when he saw that the love of Mercurius to him was changed. But Mercurius cast in the king's face his garment and
of idols
;

'

'

his girdle, saying,

deny my Lord Jesus.' was exceeding wroth, and Whereupon king commanded to beat him with palm rods and with but fearing that the people would rise scourges him for Mercurius' sake, he led him bound against with iron chains to Caesarea, and ordered that his head be taken there. So was his holy war accomplished, and he won the crown of life in the kingdom of heaven.
'

will not

the

May

his intercession

be with

us.

CH. x.j

Legends of the Saints.

359

After his martyrdom, in the days of Julianus the heathen king, who persecuted the believers, St. Basil asked Mercurius with great beseeching to avenge him on the heathen king wherefore the Lord sent St. Mercurius, who pierced the king with his spear, and slew him. Before the departing of his soul, he filled the palm of his hand with blood, and sprinkled it towards heaven, saying, O Lord, receive the soul which thou gavest me/ And his image is under him *. May his prayers be with us and preserve us.
:
'

Amen.

LEGEND OF ABU-'S-SIFAIN

2
.

On

this

day we

feast for the consecration of the

church of the great martyr, lover of his parents, Mercurius Abu-'s-Sifain, hero of Jesus Christ. His father was of Rome, a hunter of wild beasts, and this martyr was bestowed upon him by the word of the angel of the Lord. His name was at the first
Abadir, and he was brought up
dogs.

among

the faces of

he grew up, he became a soldier and in the reign of the king Dacius, a heathen king and worshipper of idols, Abu-'s-Sifain went to him and threw down his girdle before his face; and then girded I do not himself, and said, deny my Lord and my God Jesus Christ.' The king ordered him to be
;

When

'

I. e.

Abu- s-Sifain

the figure of Julian is under St. Mercurius in the pictures. is so called because of his many battles he is
:

generally depicted brandishing two swords. 2 Another version of the same story.

360

Ancient Coptic Churches.

;

[CH. x.

then sent him beaten with palm rods and scourges to Caesarea, where he was beheaded and his war was completed, and he obtained the crown of life. After his martyrdom they built churches in his
:

name.
In the time of St. Basilius there was a king, a This king imhypocrite, whose name was Julianus.
Basilius prisoned Basilius and went to war abroad. in his prison some other Christian prisoners, and while he prayed he for whom he went to pray

saw

looked on the wall, and saw a painting of Mercurius riding on a horse and carrying in his hand a
St. Basilius besought him to kill the king, spear. and to deliver the people of Christ from the royal

tyranny.

and

Then the picture vanished from the wall, at once returned, and in it Mercurius showed
Thereupon Basilius He bowed his head.

his spear dripping with blood. * asked, Hast thou slain him?'

This is the reason that the painters always paint Mercurius leaning down his head, and St. Basilius
before him.

May
enemy

his prayers
till

be with

us,

and save us from the

the last breath.

Amen.

LEGEND OF ANBA SHAN<JDAH.

day died the holy father, the monk, the worshipper Anba Shanudah, the archimandrite from the city of the Cataracts in Akhmim. His father was a tiller of the soil and kept a flock of sheep
this
;

On

these sheep he gave to his son to watch. Shanudah's custom was to give his food to the other

CH. x.]

Legends of the Saints,

361

shepherds, and then going down to a lake of water in the winter, when it is very cold, in this lake he

stood and prayed. holy old man said that he saw the ten fingers of Shanudah shining like ten
lamps.

His father took him, and went to his uncle Anba Howbeit Yagul Yagul, that he might bless him. took the boy's hand, and put it upon his own head, for thou shalt be a great saying, Bless thou me
'

saint for a great multitude.' with his uncle. On a certain

So
'

his father left

him

day a voice was heard

crying from heaven and saying, Anba Shanudah is hallowed archimandrite for all the world.' Then

Shanudah began from this time to do many devout At his uncle's death things and many worshippings. he was put in his place and he became a light to all the country, and made many discourses and rules for He went to the monks, abbots, laymeri, and women. Council of the Two Hundred at Ephesus with the
;

Father Cyrillus.

His
;

disciples did not wish to take

him

so a cloud carried him, and he before the patriarch, who was in the ship, and passed All were amazed. greeted him.
in the ship

Jesus Christ came many times to speak with him, and he washed Christ's feet and drank the water. The Lord revealed to him many hidden things, and he prophesied many prophecies, and lived like Moses one hundred and twenty years. At his death he saw an assembly of saints who came behind him he saw also our Lord Jesus Christ, and said, Hold me, that I may worship the Lord.' They lifted him up, and he worshipped. Then said he unto them, Fare:
' '

well in the Lord.'

He

left

with the young

in peace.

many

commandments

and he died

362

Ancient Coptic Churches.

the
blessing of his

[CH. x.

May
Amen.

prayers

be with

us.

LEGEND OF MARI MINA.

day we feast for the holy father Mari was born at Mareotis near Alexandria. The finding of his body after burial was on this wise. None knew where he was buried but the Lord wished to show where the holy body lay. It came
this

On

Mlna.

He

to pass that a certain shepherd, watching his flock

near a hill, saw a lamb with a soreness bathing himself in the river, and then rolling in dust over that place where the body of the saint was buried
;

and at once the lamb was cured. The shepherd was amazed, and took every lamb which had the same sickness to that place, made them bathe, and then roll in the dust. All were cured forthwith. He did likewise with sick men; and all sick persons who put the dust upon them were made whole. Howbeit none knew the reason of this thing. Now the king heard of the shepherd; and having a leprous daughter he sent her to the shepherd, who wrought on her the same cure by the same means.

When
'

she wished to know the reason of this thing, Mari Mina appeared to her in a vision, and said unto the Lord bids thee her, My body is in this place to dig, and to bring it forth.' Being awakened, she did according to this word, and brought forth the noble body, and built on the spot a church. Then the king bade all chiefs and notables to build houses near the place and the city was called
: ;

CH. x.j

Legends of the Saints.

363
this

Mareotis.

body. secrated the church, and the fame of its wonder spread on every side. All this was wrought by the

Many wonders were shown from The patriarch and bishops came and

con-

power of the martyr Mari Mina. May his blessing and intercession be with

us.

Amen.

..

LEGEND OF MART TADRUS.

His father was called Yuan, who came from the He was taken village Shatb in Upper Egypt. where he dwelt, and married prisoner to Antioch a daughter of the place, who worshipped idols, and knew not God's worship. She bore him this saint But when she wished to present called Tadrus. him to the house of idols, and to teach him her worship, the father was angry and suffered her not. So she drove him away from the house, and kept
;

the

boy with

her.

ceasing that of salvation.

God

prayed without would lead his son in the way

father
up,

The

he learned science and wisdom and God enlightened the two eyes of his heart, so that he went to a bishop, who baptised him. His mother hearing thereof waxed very wroth. The boy asked if his father was dead or no, and a servant of the house told him that his mother drove him away for being a Christian. Tadrus became a soldier of the king, and then a captain of an army. When the king went to make war with the Persians, he In took this saint with him to accompany his son. the city of Ukhaitus (sic] there was a great dragon,
the saint

When

grew

364

Ancient Coptic Churches.

;

[CH.

x.

which the people of the city worshipped and they were wont to offer him year by year some one that he might eat him. There was a Christian widow in the city who had two children and it came to pass that the people took the children, and offered them to the dragon, at the time when Mari Tadrus was
;

there.
telling

The woman

him her matter.

stood before him and wept, When he knew that she

'

was a
is

Christian, he thought

This widowed

woman

Then he persecuted, and God will avenge her.' down from his horse, and turned his face to the got east and prayed and he went towards the dragon, all the people watching him from the walls. The of this dragon was twelve cubits but the length Lord gave Tadrus power against the dragon, and he Thus he pierced him with his spear and slew him. Thence he delivered the widow's two children. went to Upper Egypt to look for his father. There he found him, and knew him by means of tokens which his father showed him. He abode in that then he went back to place until his father died where he found the king had become a Antioch, heathen, and was persecuting the believers in Christ. So he went to the king, and confessed before him Ere this the priests of the the Lord Jesus Christ. idols had slandered him to the king, and the people
; :

of Ukhaltus told the king This is the man that killed the dragon, our god.' Thereupon the king commanded to torture him. He was punished by instruments of torture, but the Lord strengthened
'

him.

Then

they threw him

the king in the

commanded
fire,

to burn him so and beheaded him. His

;

martyrdom was accomplished.

A woman

of the faithful took his body, which she

CH. x.j

Legends of the Saints.

365

purchased for a great sum, and hid it in the house, Then she built till the end of the persecution. Howbeit some say that this churches in his name. woman was his mother. May his intercessions be with us. Amen.

LEGEND OF MARI GIRGIS, OR

ST. GEORGE.

This saint was born

Messiah.

in

the

year

280 of the

of noble parents and brought When he was fourteen with a good education. up years old, his brother died, and he became a
captain
in

He was

the

army

at

Dicaeopolis.

Then he

fought and slew the great dragon, and delivered the king's daughter, on whom the lot fell a certain
year to be given up to the dragon.

king for his

Whereupon the good courage made him vizier, not

in Christ.

knowing that he was a believer

called the first martyr under Diocletian. on a certain day Mari Girgis saw a proclamation against the Christian religion, and tore it down publicly

He Now

is

with great anger.

Henceforth he scorned office and all worldly things, and prepared to defend the faith. So he distributed his wealth, freed his slaves, and went to the court there he spoke to the king and chiefs saying, How, O king and chiefs, durst ye make such proclamation against the religion of
:
'

The king was wroth, Christ, the true religion ? but hid his anger, and signed to the consul Magnetius
(sic)

'

answer for him. emboldened thee to do

to

The

consul said,
'

'

Who

this thing

Mdri Girgis

366
witness
to

Ancient Coptic CJmrches.

'

[CH. x.

answered and

said,

am

the

truth.'

Then

a Christian, and come to the king told him

:

under threat of torture to worship his idols when Mari Girgis refused, the king ordered him to be
driven out and pierced with spears. Howbeit the Then he was cast into spears nowise hurt him.

where they tied his feet, and put a pavingstone upon his breast. He continued till next day thanking God and on the morrow, being brought
prison,
;

before the king, he persisted in his

faith.

Then

the

king ordered him

:

to be tied by thin ropes on a board set with iron spikes, so that the cords cut his flesh also a cupboard with knives inside it was put on his breast. But Mari Girgis endured this torture, thanking God. So the king, fearing he would die, loosed him, and told him again to believe in the heathen gods. But Girgis refused. And a dark cloud appeared with thunder and lightning, and a voice came out of I am the cloud saying, Fear not, O Mari Girgis with thee whereat astonishment fell on the bystanders. Next he was put in a tank full of hot where he remained three days without plaster, Thus far, then, the torments of suffering any evil. the saint now shall come his wonders. A sorcerer once presented to him a magic cup. Girgis made the sign of the cross on it, the lifegiving cross which belongs to our Lord Jesus Christ, When he drank of the cup, he to whom be glory. took no hurt. The sorcerer seeing this believed in our Lord Jesus Christ. By power of prayer accepted before our Lord the thrones on which the heathen kings were sitting blossomed into leaf and flowers.
' :

CH. x.j

Legends of the Saints:

367

prayer also he once cured a widow's son. May his .prayers and intercessions be with us.

By

Amen.

LEGEND OF ABU KIR AND YUHANNA, OR

SS. CYRUS AND JOHN.

Abu Kir was of Abu Sir west of the

:

the city of Damanhur, near to He had a brother called Nile.

and both were very rich. They agreed Philipa with two priests called Yuhanna and Abtulmaz, and the four went to Kartassah, where was the governor. Before him they confessed the Lord Jesus Christ. He commanded them to be shot upon with arrows

Next he but the arrows came not nigh them at all. commanded them to be cast into a burning fiery furnace but the Lord sent his angel, and delivered them from the fire. Then the king commanded
;

them

bound to the tails of horses, and to be from Kartassah to Damanhur. All this dragged was done to them, and they took no hurt. At last the king commanded them to be beheaded by the sword outside the city of Damanhur. Their marto be

tyrdom was accomplished, and they obtained its crown. Some men came from Sa al Haggar, and took the body of Abu Kir, and built thereover a church. But the bodies of the other three saints were taken by people of Damanhur, who wrapped them in goodly apparel, and placed them in Damanhur. May the prayers of all be with us, and save us from the evil enemy till the last breath. Amen. Afterwards an angel appeared to the patriarch

368

Ancient Coptic Churches.

[CH. \.

him take away the bodies of Abu Kir and Yuhanna. So the people went and dug them out, and carried them with honour to the church of St. Mark at Alexandria There they built a church over by the river.
Cyrillus of Alexandria, bidding

them.

Near

this

of the idols,

church was an underground labyrinth where the heathen were wont to meet

every year to make a feast to the idols. When they saw the wonders that were shown from the bodies of these two saints, they left their idols and
their labyrinth,

and became Christians.

LEGEND OF YAKUB AL

M UK ATT A,

OR ST. JAMES

WHO WAS CUT TO

PIECES.

day won martyrdom Mari Yakub al Mukatt'a. was of the soldiers of Sacratus, son of Safur king of Persia. He was greatly beloved
this

On

He

by the king, who took his counsel in many things and for that reason he inclined the heart of this saint from the worship of Jesus Christ. His mother and wife and sister hearing of this wrote unto him a
; '

letter, saying,

Why
?

hast thou forsaken the faith in

to

Jesus Christ,
wit
fire

and followed the created elements,

and sun

herein, we forward.'

thou dost persist shall be as strangers unto thee hencethat

if

Know

he read this letter, he wept with bitter If my kinsfolk are estranged weeping, and said, from me, how can I be estranged from the Lord From this time forth he began to read in Jesus ?'
'

When

CH. x.j

Legends of the Saints.

books
;

369

and he wept, and forsook the But when certain persons told the king about him, he bade him come and seeing that what they reported was true, he commanded to scourge him with grievous scourgings. Howbeit this
Christian
king's service.
;

changed not his belief. to cut him with knives.

Then

So they

the king commanded cut off the fingers

legs,

of his hands, then the toes of his

and

his

hands and

his arms,

feet, and his and they cut him

'

into

thirty-two pieces.

Whenever they

cut a limb from

him, he

O God of the sang hymns, and said, Christians, receive unto thee a branch of the tree in
: 1

the greatness of thy mercy for if the vine-dressers dress the vine, it will blossom in the month of Ni-

branches will spread abroad.' nought remained save his breast, his head, and his waist, and he knew that the time drew near for the deliverance of his soul, he asked of the Lord
,

sann

and

its

When

to

have mercy on them, and to pity them, saying, 'My hands are not left unto me, that I may lift them up unto Thee, and here my limbs are thrown around
:

wherefore receive, O Lord, my soul.' Forthwith Christ Jesus appeared unto him, and comforted him, and strengthened him, and he was Ere he gave up the ghost, he made haste and glad. took his holy head (sic] and went to the places of His body was taken light to Christ who loved him.

me

by God-fearing men, who wrapped it well, and put it in a goodly place. His mother and wife and sister, of his martyrdom, rejoiced exceedingly; and hearing came to the place of his body, and wept thereon, and put upon it costly apparel and spices.
1

I. e.
ii.

in the springtime.

Nisann corresponds

to April.

VOL.

370

Ancient Coptic Churches.

[CH. x.

In the reign of Arcadius and Honorius, two good kings, a church and monastery were built upon it. The king of Persia hearing of this monastery, and
of the martyrs and of their bodies, and the miracles which were shown from them, commanded to burn
his

the bodies of the saints in every place throughout kingdom. Then some of the believers took the
St.

James, and coming with it to Jerusalem, placed it with St. Peter the bishop of Rahui. With him it continued till Marcian became king. At that time St. Peter took it and came into Egypt, unto a There he abode some days, city called Bahnasah. and with him certain monks. While they were singing hymns at the sixth hour near the body, St. James appeared unto them with a multitude of Persian martyrs, who were clad in Persian raiment. And they sang hymns with them and blessed them. Afterward the saint said unto them, My body shall lie here according to the Lord's commandment.' Then Peter the bishop, wishing to return to his own country, took with him the body and bare it to the But sea thus he disobeyed the word of the saint. the body was caught away from their hands to the

body of

'

place where it was before. May his intercession preserve us for ever.
It

Amen.

was said that his body in Persia, when there was a feast and the people were gathered together around it, was wont to move in its coffin till the end
of the feast.

Where

the body of the saint

us.

now

is

none knoweth.

May

his prayers

be with

Amen.

CH. x.j

Legends of the Saints.

371

LEGEND OF THE FIVE AND THEIR MOTHER.

This day we make the feast of Kosman and Dimian and their brothers Antinous, Laudius and These were from the Ibrabius, and their mother. of Daperma in the Arab country. Their mother city was called Theodora. She was a God-fearing woman, a widow, and kind of heart. She taught her children medicine, and they visited all, and chiefly the poor,
without

money

or price.

When

the king Diocletian

became heathen, he heard that these heroes did He bade break upon the worship of the idols. them to come, and tortured them with all manner of torture, such as beating, burning with fire, and casting them into bath furnaces during three days and three nights. From all this the Lord made them arise without scathe. Their mother continually comforted them, and strengthened them to bear the
torment.

Then
all his

she blasphemed the king to his face, and

wicked gods also. The king commanded to behead her, and she won the crown of life. Her body remained after her death cast away, and none dare bury it but her son Kosman cried and said, O people of the city, have ye no pity in your hearts to carry the body of this old widowed woman to
; ' '

burial

one called Buktor, son of Romanus, took the body, wrapped it in a shroud, and buried it. Then the king ordered him to be banished to Egypt, where he died. As for her children, the next day they also were B b 2

Hearing

this

372

Ancient Coptic Churches.

[CH. x.

beheaded and obtained eternal life. When the persecution was over, the people built to them churches, which were consecrated on such a day as this and
;

from them were shown many miracles. May their prayers be with us. Amen.

LEGEND OF ABU NAFR.

day died the good father, the master of and of good old age, the saint Abu Nafr, fair report the wanderer in the wilderness of Upper Egypt. This is according to the word of St. Bifnutius, who
this

On

desired to see the wanderers, who are servants of God. He saw some of them, and wrote their story;

among whom was this saint. He saith, that when he entered

;

the wilderness, he

saw a fountain and a palm-tree, and the saint Abu Nafr coming towards him he was naked, and the hair of his head and of his beard covered his body. Bifnutius seeing him was afraid, and thought that he was a spirit. Abu Nafr crossed before him, and prayed the prayer of the gospel, which is Our
'

Father which
'

art in heaven.'

Then he

said to him,

Welcome, O Bifnutius.' When he heard himself by his name, and heard also the prayer, his fear departed. Then the two began to pray together after that they sat and communed together about Bifnutius asked Abu Nafr to the marvels of God. tell him what was the reason of his coming to this place, and where he had been before that ? He answered and said, I had been in a monastery, in the which are pious and good monks. One day I heard the monks speaking about the
called
; '

CH. x.]

Legends of the Saints.

373

dwellers in the wilderness, namely the wanderers, and praising them for every kind of excellence.
I

asked them, " Why are they better than you ? " They said, Because they dwell in the wilderness, but we are near to the world and if one day we are angry, we find some person to comfort us and
:

"

if

we

are sick,

we

find those

are naked,

we

find those

who visit who clothe

obtain
;

us

and
;

if

we

us

anything
all

whatsoever we desire

we can

but

these

privileges are not for the dwellers in the wilderness." When I heard them speak thus, my heart burned

me and in the night I took a little bread, and went out from the monastery then I prayed, and asked our Lord for a place to dwell in. So I walked on. The Lord directed me to a place where I found a holy man, and with him I abode till he taught me
within
;

the way of wandering. Thus I came to this place, wherein I found this palm-tree, which gives every year twelve clusters of dates, and every cluster is enough for one month. This is my food, and my drink is from the water of this fountain. It is now three score years that I am here. All this time I have not seen face of man but thine only.' any While they were speaking the angel of the Lord came before them, and ministered unto them the body of our Lord and his blood. After that they
ate very
little

food.

Then

the colour of the saint

Abu Nafr was changed, and became like fire, and he bowed his knee and worshipped before God. Then to Bifnutius he said, Fare thee well,' and gave
'

up the ghost

1
.

The

saint Bifnutius

wrapped him

in a piece of linen, and buried him in a cave. sore coveted to dwell in his place but as soon as
;

He
he

The Arabic idiom

is

the

same

exactly.

374

Ancient Coptic Churches.

fell

[CH. x.

buried him, the palm-tree

and the fountain was

This came to pass by the device of God, dried up. that he might enter again into the world, and preach the knowledge of the holy wanderers whom he had
In truth seen, but specially of the saint Abu Nafr. he came to the world, and told the story of this
saint,

and the day whereon he died. May their prayers be with us. Amen.

LEGEND OF ANBA BARSOM AL ARIAN.

day died the holy father and the great, Anba Barsum al 'Arian, who is naked from all vice and clad with virtue who is perfect among the This saint was of saints and in the love of God. his father's name was Wagu, a scribe to Egypt His mother was daughter to the Tree of Pearls 1 Al Tab'aun. His parents were very rich and when
this
;

On

they died, the uncle of the saint seized upon

possessions.

all

their

Howbeit Barsum made no quarrel with him, but left all the wealth of this world, and lived the life of the good men and of the wanderers. He
possessed nought of this world's goods, and always went naked, abiding in the church of the great 2 martyr Mercurius at Old Cairo in a grotto dark and

swampy, underground. He prisoned himself therein, and abode there nearly twenty years, praying alway day and night without ceasing. His food was beans moistened with unsavoury brine his drink also was brine. He was a very devout man, and there was
;

'

1 The sister of the The Tree of Pearls,'

last khalif

of the Fatimite dynasty was called

vol.
i.

A.D. 1000.

See the plan of the church of Abu-'s-Sifain in

CH. x.]

Legends of the Saints.

375

no manner of worship but he did it. God gave him power over devils, and was with him in secret and in public; because this saint showed himself at the end
of time, of their

when men could not achieve

by reason weakness and feeblemindedness. So God

virtue

showed
in

his

forth this father, who excelled many saints devotion, his eating and his drinking, his
all

patience and his modesty, his charity for

well-doing for
his

men and

all, pity upon them and upon all creatures, and his making all men equal before him in whatsoever they asked. He murmured not at any, but was long-suffering and of good patience. With him great and small were one, poor and rich, bond and free all were equal before him in charity.
l
:

All this that he might accomplish and make perfect all that was written about the saints that went before
:

that

men might know

of a surety, by seeing and not

cave, he went on there he abode suffering heat and cold during winter and summer. And he always tormented himself, staying in the sun all the

by hearing. So when he came out from the

;

the roof of the church

and

days of the summer, so that his skin became black this he did for devotion and for worship, and for On the torture of nature, which he ever suffered. roof he remained nigh fifteen years. At this time arose in Egypt a great persecution, wherein all the churches of the Copts were shut, and the Copts were obliged to wear blue turbans of ten cubits in also their other raiment was changed. length were dismissed from their offices, and were They compelled to ride the wrong way, and to put on a kind of shoe which is called thasuma,' and when;

'

The Arabic

is

'

literally

long-minded/

376
bells

Ancient Coptic

CJiurcJies.

[CH. x.

ever they entered the bath they had to put little round their necks. So that they were in sore need in all things. They were persecuted and despised by the vulgar, who erewhile honoured them and the khallf of this time was resolved to kill them The reason of all, but God did not empower him.
;

all
'

these things was their sins

for the apostle saith,

Sin being accomplished begetteth death.' But this father Barsum was always praying and beseeching God with a fervent heart for the brethren.
fasted forty days continually, till God took away Then the governor again his anger from them.

He

of Egypt took him out from the church, and persecuted him and imprisoned him but Barsum foreknew this one day before it happened. When
;

he was in prison, he neither ate nor drank, but whatever the believers brought him he gave to his fellow-prisoners. When some of them asked of him, When shall we be delivered from prison ? he answered, On this day': and so it was. Then they took him out of prison, and led him There he into exile to the monastery of Sharan. No stood on the roof, as he was wont in Egypt. man without God's help could excel him in devotion, worship, austerity, and suffering the torture of nature. For his food was of the things that are maggoty, and was shown openly to venomous reptiles yet he ate it very delicious and sweet by the grace of God.
'
' '
;

And

of innocence, hath said in his book God changed the bitterness of their torment into sweetness:' and also as the
this is as the

holy old man,

'
:

full

holy Mari Ishac Suriani and Mari Siman al 'Amudi say, that God clothes his saints with a garment of
'

light

so that they feel neither heat nor cold.'

CH. x.j

Legends of the Saints.

all

377

never lay on the ground but comforter to every believer or unbeliever who took refuge with him. He changed not his turban to blue, but God kept him from all his adversaries. Most of the governors of this time, princes and judges to wit, were wont to resort unto him and they saw him wearing a white turban and God protected him from their enmity.

This saint

his life

with naked skin.

He was

None

dare force him to wear the blue turban.

He

converted
despair.

many souls to salvation, and that out of He used alway to say that all sins are

He always spake in holy forgiven after repentance. were not understood save by those similitudes, which

He was a great comforter to enlightened of God. the people, because by his prayers God put away his anger. Churches were opened, men rode the
right way,

and were employed

in office,

and

their

raiment was made right, and all the aforesaid changes were abolished save only the blue turbans. The brethren were suffered to ride horses in journeys; and God destroyed every one who wished

men might glorify God the Aland God was pleased with his people, and had mighty; compassion on them. These things were caused by the prayers of this father, Barsum. God gave him the grace of prophecy, healing of bodies and souls, and knowledge of things to come and he was accomHis look drew all men to plished in all holiness. and whosoever saw him did not wish to gfood works, o leave him. This was for the grace and kindness and He hated the glory of this love which were in him. and feigned madness. But God has shown to world, all that he is the wisest of men, whose single aim was the love of God and doing his commandments.
to kill them, so that
;

378

Ancient Coptic Churches.

[CH. x.

which dwelt

BarsOm was alway comforted by the Holy in him. Ever he looked to God,
light,

Spirit,

to the

innocent angels of
martyrs, and
saints.

to the prophets, apostles,

went in the spirit to their of light, as he showed to those whom he dwelling trusted well. This father dwelt in the monastery His old fifteen years, and his age was sixty years. and when he age was good and pleasing to God his good works, he died unto the Lord accomplished who loved him, and inherited the lofty dwellings of His body was buried in light with the holy saints.
;

He

the monastery of Sharan,

known
in

also

by the name of

Abu

Markura.
l
.

This was

the year 1033 of the

till

martyrs

May
Amen.

his prayers

be with us

the last breath.

LEGEND OF THE VIRGIN'S ASCENSION.

On

this

day we

feast the feast of the ascension of

the body of the immaculate Lady the Virgin Mortomariam 2 Mother of Christ the Son of God, the Word
,

made

flesh

from

her.

After her death our fathers

the apostles were sorely grieved for loss of her, and the Lord promised them that he would show her to

them

in the flesh.

On

a certain day they saw her

in the flesh sitting at the right hand of him who was made flesh from her, and she was in great glory.

She stretched

forth her hand,

;

of the disciples
1

and she was

'

and blessed every one girt round by a great

'

If this date is correct, the

Tree of Pearls

is

wrongly

identi-

fied at the
2

The

beginning of the legend. Arabic is

CH. x.]

Legends of the Saints.

of angels
in

379

company
right

and

saints.
'

praised her, and said,

David the prophet The queen stood at thy

hand

raiment of gold.'

Then
fell

the souls of
their faces,

the disciples were glad, and they and returned full of joy.

on

in the Church for the remembrance of the Mother of God. everlasting

This feast was appointed

May

her intercession be with

us.

Amen.

LEGEND OF SIMAN AL HABIS AL AM^JDI, i.e. SIMEON THE PRISONER OF THE PILLAR,
OR SIMEON STYLITES.

On this day died Simeon the Prisoner of the Pillar. He was of Syria. When he was a child, he kept
sheep for his father, and he went to church every day. After that the grace of the Lord moved him. So he arose, and came to a monastery, wherein he continued alway worshipping God with great devoutness and
diligence.

He was wont
on
his head,

great thirst. the flesh with a rugged rope, till it ate its place away, and an evil smell came forth. The monks could not

every day to carry dust and ashes and he vexed himself with fastings and Then he bound his two sides against

abide this evil smell, and would not suffer him to come nigh them. Seeing the monks misliked him,

he came out from the monastery and went into a dry The abbot of the monastery pit, where he stood. saw a vision as it were of one saying unto him, 'Ask of my servant Simeon' and in this vision he saw also that he who appeared rebuked the monks for the
;

380

Ancient Coptic Churches.

[CH. x.

The departure of the saint from the monastery. abbot told his vision to the monks, who were sore amazed, and soon came out searching after him.
Thereupon they found him
;

in the pit,

without food

or drink, and worshipped him, asking forgiveness of him and they brought him back with them to the

he saw them giving him glory he could not suffer it but went monastery, out, and came to a rock where he stood sixty days without sleeping. Thereafter the angel of the Lord unto him, and said unto him that the Lord appeared had received his prayers for the salvation of his own soul and of many others. Then he stood on a pillar
monastery.
in the
;

When

thirty

cubits

high for the space of fifteen years.

at his
all

The Lord wrought

he was wont to exhort

hand many wonders who came unto him.

father searched after him, but found him not, As for his mother, she died without seeing him.

and His and

knew where he was after many him while he was on the pillar.
and then
fell

years,

and came to She wept greatly,

asleep under the

pillar.

The

saint

asked of God to do good unto her, and she died in her sleep. They buried her under the pillar. Howbeit, Satan had malice against Simeon, and He smote him in the legs with grievous sores. continued most of his time standing on one foot for many years, until his leg was full of worms, which fell down under the pillar. Once there came unto him the chief of the robbers, and passed the night Simeon asked of God to do him evil so nigh him. the robber died not many days after. Then he asked of God, and God brought forth a fountain of water under the pillar. After this he went to another very and high pillar, where he stood nigh thirty years
: :

CH. x.]

Legends of the Saints,

381

when he accomplished

forty-eight years in prayer, the Lord wishing to give him rest from the weariness of the flesh, he exhorted men and turned many

heathen to the Lord Jesus unto the Lord.

then he died and went

The
came

patriarch of Antioch, hearing of his death, and bore him to Antioch with great glory.
his prayers

May

be with

us.

Amen.

LEGEND OF MAR!NA.

On

this

day died the chosen

saint,

bride of Jesus

Christ, Marina.

She was the daughter of a heathen father and mother, and her father was a priest of idols in Antioch. He loved her very much, and she was very beautiful to look upon. When she came to
the age of fifteen years, her mother died whereupon her father brought her to a Christian woman, at
;

whose house she stayed till her father's death. One day she heard her foster-mother telling of the troubles of the saints and their martyrdoms, how
they shed their blood for the name of Christ. So, desiring to become a martyr, she asked God to give her power and help, that she might conquer the heathen. At this time there came to the throne a

heathen king, known by the name of prince Valerius, who came from Asia to Antioch to the end that he

might seize the Christians. It came to pass that when St. Marina came out with her hired servants and handmaids, the heathen prince saw her beauty, and his heart departed out of him. He commanded his soldiers to lay hands on her, that he might take

382

Ancient Coptic Churches.

[CH. \.

her unto him to wife.

take her, she
forsake
'

When the

soldiers desired to

made the sign of the cross upon her body, and said, Have mercy on me, O Lord, and

me

not.'

The
'

soldiers

returned

to

the

governor, and

were not able to take the damsel, because she called on Jesus Christ.' When he heard that, he commanded them to bring her, and he questioned her of her faith. She answered and said, I am a Christian, believing in Jesus of Nazareth, who will deliver me from thine unbelief and from the wickedness of thy heart.' Then the prince, being wroth in his soul, straightway offered a sacrifice to his abhorred gods and made her stand before him, and told her, Know, Marina, that I have so follow thou my counsel, pity upon thee and offer sacrifice to the gods, and thou shalt have
told him,
'

We

great honour.'

She answered and

'

said,

do not waver from the

worship of God, my God, but I offer the sacrifice of He said thanksgiving to my Saviour Jesus Christ.'
to her,
*

To

this Galilean

Jews ?' and threatened She did not obey him, but said she was ready to be tormented and to rest with the wise virgins. So he became angry, and commanded to beat her with Then rods, and her blood ran upon the ground. they combed her flesh with sharp knives, and threw her into a dungeon. The Lord always cured her from While she was in the dungeon all this suffering. praying, a great dragon came out upon her, opened wide his jaws, and swallowed her. Her soul was but she stretched out ready to depart from her her hands, and made the sign of the cross in the Forthwith the mouth of the dragon dragon's belly.
;

who was crucified of the her with many punishments.

CH. x.]

Legends of the Saints.

383

gaped open, and she was delivered, and came out in great safety. Then she turned and saw somewhat like unto a black man, putting his hands on his knees, and saying unto her, Cease to pray, When she and obey the king's commandment.' heard that, she caught him by the hair of the head, and took a cudgel which she found in a corner of the dungeon, and smote therewith the devil's head. Thus was the devil tormented by her, and besought her to lighten his suffering. She answered him then she made the sign of the Shut thy mouth cross upon him, and the earth opened and swallowed him up. The next day the king commanded her to be brought before him, and bade her worship the idols. She spake roughly unto him whereon he commanded his soldiers to hang her up, and to kindle a After that they threw fire under her to burn her. her into the water to drown her but she asked of the Lord that this water might be a baptism unto So a dove came down upon her carrying in her. She plunged in the his mouth a crown of light. believed at that hour thrice. water Many persons and their heads were taken by the sword. Howbeit the prince grew weary of torturing her, and said, If
' '

'

'

leave her alive,

believe.'

So

the people of Antioch will he commanded to take her head. The

all

executioner led her outside the

'

the Lord, to whom be glory, said unto the swordsman, Wait that

There seeing city. and angels of light, she

I

may

pray'
'

and when her prayer was ended, she said, Do thy bidding.' Howbeit he would not but she said, Unless thou accomplish it, thou hast no lot or part He went up to her exceeding sorrowful, with me.'
;

'

384

Ancient Coptic Churches.

[CH. x.

and made the sign of the cross upon the sword, and took the head of the saint. Thus she won the crown of martyrdom. The executioner went hastily to the prince, and smote his own neck with the sword, confessing the Lord God of this martyr, and won everlasting happiness. May their prayers be with us.

Amen.

LEGEND OF TAKLA.
day died the apostolic and holy Takla. This saint lived in the days of St. Paul: and it came to pass that when St. Paul went out from Antioch into Iconia, there was at Iconia a believer called Sifarus, who took him to his house and a great multitude
this
;

On

came together
This

to hear his doctrine.

when she heard the apostle looked from a window that she might speaking, learn his doctrine, and continued in this estate three days and three nights, neither eating nor
virgin, Takla,

His words went down to the depths of her heart and her soul. But her parents and her servants became exceedingly sorrowful, and
drinking.

desired her to

change

this

way

of thinking.

It

to pass that her father met Dimas and Armukhanis, and he complained unto them of his daughter. They made him ask help of the prince against Paul, who bade Paul come, and examined his doctrine and his estate. He found no cause

came

against him, but commanded to bind him. As soon as the saint Takla heard thereof, she put off her jewels, and went to the apostle in the dungeon,

CH. x.j

Legends of the Saints.

385

his feet. When her own found her not, they knew that she was at the people So the prince ordered to burn her. apostle's feet.

and bowed herself before

Her mother
all

also cried out saying,

'

Burn

her,' that
;

women might take warning of her example because many noble women believed the word of Paul. Then the prince commanded also to burn
Paul with her. of the dungeon.
:

So they brought them forth out As for Takla, her mind and her were with St. Paul. She beheld St. Paul eyes and he ascended with his body through praying the heaven. So, making the sign of the cross on
her body and her face, she cast herself into the fire. Then the women who were standing by wept for her but the Lord sent forthwith much rain and
;

and the furnace became like cold dew and she was delivered from the fire, as one that comes out of a garden. She went at once to the place where St. Paul was hidden, and asked him to cut her hair, and suffer her to be his handmaid. He did this thing for her sake. When she went to Antioch, one of the Batarka saw her, and finding her very beautiful, desired to marry her howbeit she spake roughly unto him. Wherefore he stirred up
lightning,
;
:

the ruler of the city against her who commanded She stayed to throw her unto the lions. among the lions two days, and the lions licked her
;

them

they bound her between two oxen, who her through all the city: and when this dragged She did no harm unto her, they let her go free.
feet.

Then

went unto
Christ.

her in the
Christ
VOL.

who comforted her, and increased and bade her go and preach of faith, So she went to Iconia, where she preached and then she went to her own country.
St. Paul,

II.

C C

386

Ancient Coptic Churches.

father

[CH. x.

and her mother inasmuch as she had accomplished her apostolic strivings and her accepted warfare, the Lord desired to give her So she died, rest from the troubles of this world. and won the crown of them that confess and preach.

There she converted her

to believe in Christ Jesus;

and

after that,

her body is now in Singdr, as written in the History of the Patriarchs. May her prayers be with us. Amen.
It is said that

it

is

LEGEND OF ABU
day won martyrdom the noble saint Abu who was of Kalin in the Gharbieh, a soldier Sikhirun,

On

this

When the commandof Ariana, ruler of Ansina. ment of the heathen king Diocletian came to worship idols, this saint stopped in the midst of the assembly
and spake scorn of the king and his gods. None dare torment him by reason of his warlike strength but they imprisoned him in the ruler's prison. When it happened that the ruler of Ansina came to the city of Siut, they brought Abu Sikhirun unto him and five soldiers with him, whose names are Alphanus, Armasius, Aikias, Petrus, and Kiranius these agreed
:
;

Sikhirun to shed their blood for the name of the Lord Jesus. When they came before the
with
ruler,

Abu

he commanded to cut their

girdles,

and to

torture them.

Some

and of some the heads were taken

of these five were crucified, but it was com;

manded

that

the saint

Abu

Sikhirun should be

beaten gloriously.

it was commanded to tear head even unto the neck and he was bound to the tail of a mule and dragged

Next,

off the scalp of his

CH. x.j

Legends of the Saints.

city.

387

through the

Then he was

cast into a tank full

;

of lead, and the tank was covered next he was crushed together and thrown into a bath furnace.

But in all of these punishments the angel of the Lord came unto him, encouraged him and made him whole, comforted him and gave him much When they were perplexed by his torture, patience.
they called a great magician, named Iskandaru, who feigned to bewitch sun and moon, to ascend up into the sky, and to have dealings with the stars. He ordered the door of the bath to be shut then he took a snake, and as he uttered certain words the
:

snake was split asunder into two pieces next, he took its poison and its fat and its liver, and put them into a brazen cauldron, and brought them unto the Then he made him enter into the bath, and saint.
:

gave him

to eat of this

cooked poison.
'

But the

saint cried aloud saying,

thy power upon no harm. The sorcerer was greatly astonished, and The devil, whose help the saint said unto him, thou dost implore, will torment thee by the power
;
'

chief of devils, do all this son of Christ' and he suffered

my Lord Jesus Christ.' Forthwith the devil came, and began to buffet the The magician, until he believed in the Lord Jesus. ruler hearing thereof, took the head of the sorcerer,
of

and

wrath was greatly multiplied against the He tormented him with many torments, the saint. At last he saint always thanking the Lord Jesus. that his head should be taken by the commanded edge of the sword. So he won the crown of everhis

lasting bliss. May the intercession of this saint be with us,

and

guard

us,

and save

us.

Amen.
c c 2

388

Ancient Coptic Churches,

[CH. x.

LEGEND OF

ST. SOPHIA.

day died the saint Sophia. This saint went to church with some Christian neighbours, and she believed in the Lord Jesus. She went to the bishop of Manuf, who baptised her in the name of the Father, the Son, and the Holy Ghost, one God and she continued in going to the church. But a certain man went and told unto He Claudius, the ruler, that she was baptised. therefore made her come to him and questioned her of the matter and she confessed and denied it not. He punished her with many punishments. First, he beat her with thongs of cowhide then he passed a hot iron over all her joints, and hung her up. During
this
;

On

all this

she was ever crying aloud,

'

am

a Christian.'

So

the ruler

commanded

to cut off her tongue,

;

and

to lead her back to prison and he sent his wife unto her, who began to speak softly and promised many but the saint heeded not. At last he promises
:

commanded

to cut off her head.

in the

prayed a long prayer,

to forgive the ruler

Sophia which she asked of God

Then

St.

Then
won

she

and his soldiers for her sake. bowed her head to the swordsman, who
;

cut off her head with the edge of the sword and she the crown of martyrdom and immortality in the

kingdom of heaven.

Christian

woman

took her holy body, which she

purchased

for a great price,

and wrapped
it

it

in

many

her house, and here many wonders were shown from it. People saw on the day of her festival a great light upon her body, and much frankincense come forth thereprecious wrappings, and put
in

CH. x.]

Legends of the Saints.

389

Constantine became king of Constantinople, and heard of the body, he sent and transported it to the city of Constantinople, and built to her a great church in the which he placed her body.
from.

When

Many

miracles were

shown from

it.

May her prayers and blessings be with save us from the wicked enemy. Amen.

us,

and

LEGEND OF

ST.

HELENA.

On

this

day we feast for the consecration of the

.

1 temple of the Holy Resurrection The holy queen Helena in the twentieth year of the reign of her son Constantine, after the assembly of the holy council at Nicaea, took great riches and I have made a vow to said to her son, go to the Holy Resurrection, and to seek for the body of the The king was very glad, cross which giveth life.' and sent with her soldiers, and gave unto her much When she came there and had taken a wealth.
'

blessing from these holy places, she began to search for the cross, and she found it after much weariness.
glorified it with great glorifying, and worshipped Then she set to build the with great worship. temples of the Resurrection, and Golgotha, and

She
it

Bethlehem, and the Cavern and the Height, and

Gethsemane and all the temples, and to overlay them all with jewels, and gold, and silver. At Jerusalem was a holy bishop who counselled her not to do this thing, and said unto her, After a little time the heathen will come and spoil the
'

I. e.

the

Church of the Holy Sepulchre.

390
places,

Ancient Coptic Churches.

Thou
to

[CH. \.

and throw them down, and take away

build

all

oughtest thy doing. such good building as is customary, and give what remains of the money to the poor.' She hearkened

rather with

and gave him much money, and charged him so to do. When she came to her son, and told him what she had done, he was greatly rejoiced and sent other money, and straitly urged them to build, and commanded wages to be given in full tale to the workers at the end of every day, lest they should become weary and God be against him. When the building was accomplished, in the thirtieth year of the reign of Constantine, he sent many vessels and much precious apparel, and charged the patriarch of Constantinople to take with him bishops, and sent to Athanasius, patriarch of Alexandria, to take with him also bishops, that they might assemble with the patriarch of Antioch and of Jerusalem, and consecrate the temples that were built. All were assembled and bode until the sixteenth day of the month Tot. Then they consecrated the temples which were built and on the seventyto this counsel,
:

round these places carryeighth day they passed ing the cross, and worshipped the Lord, offering the mysteries and glorifying the cross. Then they their own homes. departed to May their intercession be with us till the last
all

breath.

Amen.

THE FINDING

OF THE CROSS.

On

this

cross of our

day is the remembrance of the glorious Lord Jesus. This was discovered by

CH. x.j

Legends of the Saints.

391

the God-loving queen Helena, mother of Constantine, when she cleared away the heap at Golgotha.

Now the reason of this heap is, when the miracles were shown from the holy sepulchre, such as raising of the dead and curing of cripples, the Jews waxed wroth, and cried out in all Judea and Jerusalem that every one who sweeps his house or who has dust must cast it upon the sepulchre of Jesus of Nazareth. They continued in doing this above two hundred till years, so that the heap became a mountain St. Helena came and took the Jews, of whom she imprisoned one Juda till he revealed unto her the Then she discovered the holy cross, and place. built for it a church, which was consecrated. They feast unto the cross on the seventeenth day of the month Tot and all the Christians were wont to
;
;

make
It

pilgrimage to this church at the feast of the Resurrection.

to pass that Isaac of Samra, while he was with some men in the way, waxed athirst walking and found no water. They passed nigh unto a pit

came

wherein was bitter water of an evil savour. The people were greatly straitened, and Isaac of Samra began to mock them. The priest waxed zealous for zeal of God and disputed with Isaac but Isaac said unto him, If I behold power in the name of the
;

'

cross,

will

believe in Christ.'

Then

the priest

prayed over the bitter water, and it became exceeding sweet, so that all the people drank thereof and
their cattle also.

Howbeit

Isaac,

when he wished

to

drink, found the water

full

which he had put

in his bottle

wept, and bowed himself before the priest Ogidos, and believed in Christ, and drank of the water, in the which was the virtue to be sweet
of worms.

He

392

Ancient Coptic Churches.

[CH. x.

unto believers and bitter to unbelievers. Moreover in the water was seen a cross of light. They built the pit a church and when Isaac came to upon Jerusalem, he went unto the bishop and was baptised by him, he and all his family. The cross was found in the tenth day of the month Barmahat and as this day falleth in time of fast, the feast was made on the day of the consecration of the church, which is the seventeenth day of Tot.
:

Glory and worship to our Lord Jesus Christ for ever and ever. Amen.

LEGEND OF GIRGIS OF ALEXANDRIA.

day obtained martyrdom Mari Girgis of His father was a merchant of Alexandria and having no son, he went to the church of Mari Girgis on the day of his feast (which was on the seventh day of Hator), and asked this saint to intercede for him before the Lord, that he might bestow on him a son. The Lord heard his prayer, and gave him a son whom he called Girgis. The mother of this saint was sister to Armenius, governor
this

On
:

Alexandria.

of Alexandria.

His parents died, and he remained at his uncle's His age was then twenty-five years; and he was loving to the poor, and merciful and kind. Armenius had an only daughter, who went on a
house.

day with her friends to walk. It happened that she saw outside the city a monastery, in which were hidden monks who were praising God with sweet voices. Their praise was rooted in her heart, and she began to ask the young man Girgis, her
certain

CH. x.]

Legends of the Saints.

son,
it

393

aunt's

the

meaning

of

these

hymns.

He

unto her, and declared also the punishment of sinners, and the reward of the righteous. When she returned to the house, she avowed to her father that she believed in Christ Jesus.
declared

At the first he spake smoothly unto her to return from that way, but she hearkened not then he commanded to take her head, and she won the crown of martyrdom. Howbeit certain men told
;

the governor that Girgis was the cause of

things.

all

these

So he took him and tormented him very and then sent him to the village of Ansina, hardly, where he was tormented with all sorts of torments and at the last they took his head, and he won the crown of martyrdom. A deacon called Samuel took the holy body and went unto Memphis. When his uncle's wife knew that, she sent and took his body, and put it with the body of her daughter. May their prayers and intercessions be with us.
:

Amen.

LEGEND OF ABBA

On this day won martyrdom Abba Maharuah, who was from Faium, a God-fearing man. When he heard the news of the martyrs, he came to Alexandria desiring to die in the name of Christ Jesus. It was told him in a vision, It is destined for thee to go to Antioch.' While he was thinking after this
'

could reach Antioch, and was seeking a ship, the Lord sent unto him his angel, who carried him on wings from Alexandria to Antioch, and made him stand before Diocletian the king, and confess
vision

how he

394

Ancient Coptic Churches.

[CH. x.

before him Christ Jesus.

king asked him of his name and his country, and was astonished at his presence; and offered him many rewards and benefits, the which he refused. Then the king threatened so he commanded to him, but the saint feared not torment him. They tormented him once once they
:
;

The

let loose
fire
;

upon him

lions

once they put him in Thereafter they took his head by the edge of the He sword, and he won the crown of martyrdom. was made an exchange for all the martyrs of

once they burned him in a large cauldron of copper.

Antioch who won martyrdom May his intercession be with

in

Egypt.

us.

Amen.

LEGEND OF THE ANGEL MIKHAIL (MICHAEL).

On this day we feast for the angel Michael, chief of the angels, the merciful angel who makes intercession for all mankind.
This angel was seen of Joshua, the son of Nun, in great glory in the likeness of a soldier of a king. He was afraid and bowed before him, saying, O sir, The angel art thou with me or against me ? answered and said, I am the chief of the powers of heaven, and on this day I will deliver the Amalekites into thy hand, and give thee dominion over Arlha.' This is the angel who comforts and strengthens the saints, and makes them longsuffering, until their Charities and feasts were war is accomplished. made unto the saints in his name on the twelfth because this angel asks of day of every month
'

'

'

CH. x.]

Legends of the Saints.

earth and the

395
rise

the Lord the fruits of the

of

the Nile, that the Lord may make them perfect. Once a man called Dorotheos and his wife Theista
the angel Michael, on the twelfth day of every month and for this cause God, by the intercession of the angel, granted them riches
feast to
;

were wont to

out of poverty

wherewith
sell

for these holy persons finding nought to make the feast, took their clothes to
:

them

in order to

make

the feast.

The

angel

appeared to Dorotheos, and commanded him to go to the seller of sheep and buy from him a lamb for one-third of a dinar, and to a fisherman to buy from

him a
the

fish for

one-third of a dinar

and not

to

fish.

Then he must go
all

to the seller of

open wheat

and take from him

clothes.

When

that he needs, and not sell his the man made the feast, as he was

bidden, and called the people as was his wont, he went to search for a little wine in a cupboard, and

was astonished
need
of.

to find

When

much wine, more than he had the guests went away, the angel

came

which he had when he appeared and bade him open the fish, in which he found a parcel containing three hundred dinars and some gold. The angel said to them, This is the price of the sheep, and the fish, and the meat, and the gold is thine because the Lord remembered thee and made mention of thy charities. So hath he rewarded thee in this world, and he will reward thee in the world to come.' While they were astonished, he said unto them, I am Michael, one of the angels, who have delivered thee from all thy troubles, and offered thy charities before the Lord/ They worshipped him, and he vanished out of their sight, and rose up into heaven.
in the likeness

to Dorotheos,

'

'

396

Ancient Coptic Churches.

[CH. x.

This angel has wrought many wonders. May his intercession be with us for ever.

Amen.

STORY OF ANBA ZACHARIAS.

On

this

day died the

father, the patriarch

Anba

Zacharias.

This saint was of Alexandria, wherein he was a He had a good repute, chaste in body, meek priest.
in behaviour, venerable in years. When the patriarch Anba Philotheos died, the bishops were gathered together with the Holy Ghost to choose under God's

were

While they the Apostle, seeking for the one convenient, they heard that a certain man, having procured by power of station and money a
counsel one

who

should be convenient.

at the church of St.

Mark

letter

from the

sultan,

was coming and bringing with

Therefore

him

servants, thinking to be patriarch.

being sorely grieved against a

man who would fain become patriarch by power of money and place, they continued in prayer to God that he would choose for
them a
patriarch.

During that time Zacharias,

the staircase of the

while he was coming down from

church, carrying in his hand a bottle of vinegar, let slide his foot, and fell rolling down to the lowest
step

howbeit the bottle of vinegar in his hand The bishops and remained whole and unbroken. were sore amazed hereat, and asked the priests Inasmuch as people of him, both great and small. all men ascribed unto him great virtue, the laity
; l

The

laity (notables)

bishops in council for the election.

always have a voice and meet with the The khedive has a veto.

CH. x.]

Legends of the Saints.

397

agreed with the bishops to make him patriarch, and he was chosen.
sorrows accompanied him amongst the him at law before the governor, monk sued who took him and bound him and threw him to lions but the lions wrought him no harm. The governor took vengeance on the keeper of the lions. Then he made the lions hungry and slew a beast in sacrifice, and smearing the patriarch with its blood

Many

which a

threw him to the

evil.

lions.

Yet they wrought him no

Then

the space

the governor bound him in prison by of three months, and threatened him,

sometimes with killing, sometimes with casting to lions, and with burning by fire, if he would not
forsake his faith.

of these three things made him afraid. Then he promised great reward, vowing to make him judge of judges of the Muslims ; but
all

None

these promises bent

him

not.

And when

the

governor brought him out from the dungeon, he also vexed him in many things among which many
:

churches were demolished.

And

the

endured for nine years. Then the Lord Saviour, our Lord Jesus Christ, made

persecution God the

all

these

troubles to vanish away, and the governor commanded the saint to repair the churches, and to restore unto them all things whatsoever were taken

The churches were built again, and Zacharias also set to build other churches and it was ordered that cymbals be beaten in the
away from them.
churches.

the things appertaining to the churches and to the faithful became straight, and this father lived
thereafter twelve years, and

Thus

was chief during twenty-

eight years.

398

Ancient Coptic Churches.

to the Lord.

[CH. x.

Then he removed

May
Amen.

his prayers

be with us and preserve us

all.

LEGEND OF PETER THE PATRIARCH, THE LAST OF THE MARTYRS.

On

this

day

patriarch of Alexandria,

won martyrdom Anba who is the last of

Butros, all the

martyrs.

was an assistant to a priest in and he was called Theodosius. His Alexandria, mother's name was Sophia. Both feared God greatly; and they had no son. On the fifth day of the month Abib, which is the feast of the two saints Peter and Paul, the woman saw a company of Christians walking with their sons before them, all dressed in goodly raiment. She waxed exceeding sorrowful, and wept, and asked the Lord Jesus with tears before the holy altar to bestow on her a son. That night Peter and Paul appeared unto her, and told her that the Lord had heard her prayers, and would give her a son who should be called Peter and they commanded her to go to the patriarch that he might pray over her. When she awakened she told her husband, who was Then she went unto the patriarch, greatly rejoiced. and asked of him to pray over her, telling him the He gave her his blessing, and after a little vision. while a son was given to her, this saint Peter. When he was seven years old, they delivered him to the patriarch, as Samuel the prophet was delivered. He became as the patriarch's own son, and was
His
father
;

CH. x.]

Legends of the Saints.

first

399

consecrated by him,
priest.

reader, then deacon, then

helped him greatly in the business of the and when the patriarch who is called Anba T'auna was dying, he counselled that Peter should be chosen in his place. So when he came to the chair, the church was filled with light from him. This came to pass in the days of Diocletianus. Now there was at Antioch a patriarch who followed the king's counsel, and he had two sons.
church
;

He

Therefore their mother, being unable to baptise them in their own country, took them with her to Alexandria. But while she was yet at sea the waves became furious and fearing that her sons might die in the water without being baptised, she wounded her breast, and with her blood she made the sign of the cross upon the face of her two sons,
;

and baptised them in the name of the Holy Trinity. Howbeit, they were delivered from the waves, and came to Alexandria where they were brought to be but whenever the baptised with other children patriarch wished to baptise them, the water became stone. This came to pass thrice. So the patriarch asked her of the matter, and she told him all that had happened in the way. He was astonished and
;
;

glorified

there

is

God, saying, Thus only one baptism.'

'

saith the

Church, that

In the days of this Peter, Arius, the disobedient,

was excommunicated of the patriarch, because he hindered him and was stubborn. When Arius heard that St. Peter was always teaching the people
every place not to worship heathen gods, he sent messengers to take his head who caught Peter and bound him. When the citizens heard of this thing, they took their swords and their armour, and came
in
;

4oo
to the
(sic\

Ancient Coptic Churches.

dungeon
to fight with the king's

[CH. x.

When

Peter saw that

he wished to be with Christ so he sent to bid all the people come, and comforted them, and counselled them to
for his sake,
:

messengers would be killed many die for his people and to

abide in the true

that Peter

faith.

was going

to the

Howbeit Arius, knowing Lord leaving him ex;

communicate, besought the chief of the priests to

make intercession with the patriarch to loose him but Peter would not. Then he told unto them a vision which he saw in the night wherein he beheld Jesus, his raiment parted asunder, and his hand covering his body with the robe. And Peter said, * O Lord, who hath parted thy raiment ? And he answered, 'Arius because he hath parted me from my Father. Wherefore beware thou of him.' Thereafter the patriarch asked of the king's messengers in secret to break through the prison wall from within and from without, and to take him to accomplish the king's order. They did as he commanded they took him out to the city to the place
;
'

where was buried St. Mark the Evangelist. There he prayed and after greeting all the people he gave himself up to the swordsman, and prayed, saying, O Lord Christ, suffer my blood to extinguish the worship of idols.' A voice from heaven came unto him and was heard by a holy virgin, the voice as of one saying, Amen, be it unto thee according to thy wish.' The swordsman took his holy head, and his body remained standing upright by the space of two
;

'

the people came who came in haste, being nigh to the dungeon, yet not knowing what had happened unto him, until one told them. So they
hours,
till
;

took

St. Peter,

and wrapped him, and made him

sit

CH. x.]

Legends of the Saints.

401

on his chair, on the which none ever saw him sit before while he was in life. For while he was alive
he
*

said,

I sit

not thereon, because

of the Lord sitting upon it.' Then in the place of the bodies of the saints.

see the power they buried him

He

was
us.

eleven years on the throne.

May
Amen.

his prayers

and intercessions be with

STORY OF THE PATRIARCH ANBA MARKUS,

about 1800 A.D.

On this day died the patriarch Anba Markus, the cviu of the patriarchs of Alexandria. This father was of a village called Tammah, and from his youth loved ever to wander in solitude. Since therefore, by exceeding love for loneliness, he
become a monk, he went to the monastery of St. Antonius, father of monks. There he became monk, and waged much spiritual warfare. When the patriarch Anba Yuanls the cvn died, all the bishops and priests assembled in Cairo, and made a drawing of lots to find the person meet for the office. When they had prayed to God to guide them in choosing the man most worthy, the lot fell upon Markus. So sent after him the abbot of the monastery, who they was accompanied by a troop of Beduin, and brought him to Cairo, albeit against his will, bound with iron chains. The fathers, the bishops, and the priests came together, and made him patriarch of the chair of St. Mark of Alexandria. His name before he was made patriarch was John, and they gave him
desired to
1 1

Coptic form of

Yuhanna

or John.

VOL. n.

D d

402
the

Ancient Coptic Churches.

l
.

[CH. x.

name of Mark During were many afflictions and many

chiefly, that

his bishopric there adversities, and this

two years after his coming to the chair a multitude from the Frank countries, called the

The French, came and took possession of Egypt. inhabitants of Cairo rose against them, and there
was war between them
his

for three days.

Then

the

house from the Harat-ar-Rum patriarch changed to the Azbiklah. Then a vizier from Turkey came, certain English folk, and theydrave accompanied by out the French from Egypt. The people suffered much at the hand of the French many places very were laid waste, and many of the churches made
:

desolate.
ties
;

The

patriarch also suffered

many

adversi-

which cause he left Harat-ar-Rum, and came to the Azbiklah, where he built a large precinct and a large church in the name of St. Mark the Evangelist. This is the first who inhabited the Azbiklah. He was always repairing churches and monasteries which were in ruin and was ever awake to preach to the Moreover people, and to teach them night and day. he consecrated many bishops. And when the metropolitan of Abyssinia died, and certain monks and priests came with a letter from the king of Abysfor
;

asking a metropolitan, Markus consecrated for him one who went with the Abyssinian priests, and also sent to them books of sermons and of doctrines, because he had heard that certain of them had become heretic. A wonder was also wrought by this father on this wise. One year the river Nile
sinia

did not overflow

its

borders

wherefore the viceroy

Mark

This was only because

official title.

his

predecessor was called John.

is

not an

CH. x.]

Legends of the Saints.

403

asked of the Coptic patriarch and the other patriarchs to pray for the rise of the water of the Nile. So Markus and all the priests and Christian people came together and prayed to God, who hearkened to their prayers, and made arise the water of the Nile higher than its wont. When he was sick with the sickness of death he called unto him the chief of the bishops, and said unto him, My time is come to leave this world so must thou and thy brethren meet together and After three consecrate a patriarch neglect it not.' his soul departed to the Lord, and he was days buried in the church of Azbikiah which he had
' :
:

built

sat

and great was the pomp of his burial. He on the chair thirteen years and four months. May his blessing be with us till the last breath. And to our Lord be praise for ever. Amen.
;

D d

INDEX TO THE SECOND VOLUME.

ACANTHUS, pp. 243. 244. 245.
'Arjp

Babylon 167.
Baldakyn,
see

46.

Altar-canopy.

Alb, see Vestments.

Ballin, see Vestments.

Alchemy 251.
Alms-dish 289.
Altar 1-36. - board
3. 7.

Balsam 331. Banner 311. Baptism 262

283.

seq. 388. 399.

of

fire

266.

canopy 28 seq. 194. casket, see Ark. cavity 305. 352. 353. coverings 35-36. 283. lights 56.

Baptistery 264. etc. Basin, see Ewer.

Beduin 240.
Bell 45. 50. 79. 273. 316. 323.

of
-

wood

6-7.

portable 25-28.
slab 7 seq.

Ambon
Amice,
'AJAVOS

64. 314.
see

Vestments.

Benediction 292. 316. 327. of oil 333 seq. - of palm 349. - of water 266. 271. 272. 339. 344- 346. 350- 39 1 Biruna 213.
-

280.
56.

Ampulla

Books 239-246. Bowing before altar 309. 319.

Bread, eucharistic, 277. Breastplate 102. 123.
British usage 171. 198. 215.

Amula

56.

Angelic habit 308. 323. Anointing the sick 326 seq. Antimensia 27.
Apostolical Constitutions 268. Apse 194. Aquamanile 54. Arcosolia 8. 13.

Burial of the rood 352.

Burnus,

see

Cope and Chasuble

(Vestments).

Ark 42 seq. 55. 283. Armenian altar 23. 33.

Cambutta 228. Candelabrum 68.

etc.

60.

usage 49. 50. 263. 280. 328.

349- 350- 35i- 352. vestments 122. 126. 142. 162.
169. 184. 214 bis. 227. 233.

of priesthood 209 seq. Casula 196. Chains put on patriarch 306. 309. 401. Chalice 37 seq.

Cap

Armlet,

see

Vestments.

Aspersion 268. 292. 339. 345. Aster or dome 39.

Charta bombycina 241. Chasuble, see Vestments.

Chrism 19

Aumbry
VOL.

78.
II.

seq. 269. 271. 337- 340- 343- etc.

299.

406
Churches

Index.
Dikanikion 219.
Diptychs 49. 289.
8iarKOKa\vfifJ.a

built over martyrs' bodies 362. 367. 368. 369. 388. dedicated to martyrs 360. 365.

46.
see Aster.

Cidaris 203 n.

Dome, eucharistic, Dove 383.

'

Circumcision 263.

Colobion no. Coloured vestments 112. 113. 195.

196. 200.

231. *yx f lp lov 144 n. 163. 169.

Egyptian mythology 94.

298. 315.

Confession 277. 296.

Elevation of host 82.

291.

182.

183.

320. Confessionary, see Crypt.

Emblems

92.

Confirmation 262 seq. Consecration of altar 343. etc. - of baptistery 344 seq. - of bishop, see Orders. - of church 338 seq. 363. 372.

Enamelling on glass 70-71.

Ephod

98. 102. 123.

fTTifiaviKia

104. etc.: see Vestments.

seq.

Epiphany ceremonies 346

- tank 349.

39- 39 1
Cope,
see

128
ments.
iis

etc.:

see

Vest-

Vestments.

Coptic language 247-257. dialects of 255.

102.

203. etc.

see

Amice
n.

Corona

75.

(Vestments). Eras, Arabic terms

for,

96

Corporal 17. 45. 48. 50. 315. 335. Crewet 55. 271. Cross, amulet 233
benedictional
2 73-

Ethiopia 25. etc. Eucharist 275 seq. 373. Eulogiae 292.

etc.

57.

234-235.
22.

3i5- 3 2 3- 325- of consecration 19. 21.

Ewer 53. Excommunication 399,

Exorcism 269. 272.
Fan,
see

400.

340.
-

pectoral 231.

Flabellum.

processional 233. 234. 309. 335Crown, baptismal 273. - bridal 63. 305. 325. episcopal, see Vestments. Crucifix 57. Crutch or staff 83. 225.

Fanon

122.

Crypt 13 seq. Cucullus 198.

Cufic writing 253. Cumhdach 246. Cursive writing 241. Curtain 30 seq. 39. 194.

Fasting 23. 276. 296. 316. 320. 354Flabellum 46 seq. 292. 309. 335. 339processional 49. Font 271. Fresco, see Mural painting. Frontal for lectern 68.

Gabathae

72.

Galilaeon 272. 273. 331. Gallican usage 161, 171.

Cymbal

82. 240. 273. 397.

see

Georgia 51.
Girdle

Dalmatic,

Vestments.

Demotic writing 249. 250. 251.

359. 386 (see also ments). - at baptism 273. 274.

Vest-

Index.
Girdle at marriage 324. Glove 233.

407

Gong Good

8 1.

Kissing threshold of sanctuary, 287. 315. Kneeling 277. 290. 339.

Xfpvtfiov 54.
\IT(0I>IOV

Friday 50. 351. Gospel, book of, see Textus. - stand 59. 60. 273. 274. Greater entrance 284.

IOI.

Greek

altar 6. 20. 23. 25. 32-36. language 255. usage 44. 80. 169. 215. 280.

Labyrinth 368.
Lafafah, see Corporal. Lamps 69 seq. 194. 327. Lance, eucharistic 44.

293. 328. 337.

342-43
see

etc.

vestments passim,

chapters

on vestments.
Griffin's

Language, Coptic 247-257. Lectern 65 seq.

egg

78.

Legend
Lenten

89.

266. 297. 306. 312.

355- 357 seq.

Handbell, see Bell. Hasirah, see Mat. Hieroglyphics 249. History of the Patriarchs 386.

veil, see Veil.

Lights, ceremonial use of, 39. 55. 96. 273. 274. 284. 285. 286.

Hood

183.

Hours of prayer, Coptic 349n.

Iconostasis 32. 33. etc. Illumination 241 seq.

289. 294. 321. 323. 326. 328. 335- 344- 346. 35iLiturgies 282.

Magician 387. Malabar Christians 134.

Images 83-84. Immersion 267. 383. Imposition of hands 310. 315.

320. 321. 322. Incense 270. 285. 286. 325. 335.
etc.

Mandatum
Maronite
-

350.

altar 24.

usage 50. 80. - vestments 122. 127. 134. 136. 147. 162. 187. 213. 227.

- box 62. Infulae 214.

Insufflation 271. 273. 320. 321. Irish usage 51. 60. 61. 81. 112.

Marriage crown 63. Marriage of clergy 305. 313. 319. Mass for the dead 297.
Mat, eucharistic 44.
etc.

171. 197. 215. 229. 245.

Matrimony 323. Melkite community

Isbodikon 279. 290. 291.

Jewelled vestments 98. 168. 177. Jordan 265.
2O2.

48. 49. 61. 106. 133. 276. 348. - vestments 116. 132. 138. 160.

168. 191. 207. 219. 237.

Mention at the mass 289 n. Milk and honey, 270. 272. 273.
Miracles 388. Mitra, 207.

Kiss of peace, see Pax. Kissing altar 287. 315. 321. bishop 317.
cross 314. curtain 283.

Crown (Vestments). Monuments 203. Mosque 77. Mount Athos, 80. 91. 93. 96.
Mitre, see

gospel 286.

Mural paintings 83

seq. 360.

408
Myron 330
Oils.
:

Index.
see also

Chrism and

(j)aivu>\ioi>

Persian martyrs 369. etc. IOI

.

(j>iKu>\iw

49

n.

Napkin 164.
Nestorian altar
chalice 38.
6.

Phare 74.
24. 33.

Pictures 87 seq. 311. 349.

Pilgrimage 355. 391.

Piscina 17. Planeta 196.
jroXuoravpioi' 196.

usage 77. 263. 280. 305. - vestments 127. 142. 170. 187.
227.
Ne0eX?7 46.
Nile, rise of 395. 403.
Oils, holy 56. 269. 270. 272. 325.

Pope, title of 302. Prayer before altar 398.

- to saints 96.

327.
olvdvdt) 28.

331

seq.

see

also

Procession 48. 49. 176. 191. 273. 309. 311. 313. 3*14- 3 X 9 bis
-

Chrism and Galilaeon.

Olive branch 299.

321.326.328.335. 339.340.
343- 349- 350. 352. 353Prostration 296. 343. Pulpit 65.

39-

Orders 301 seq. archdeacon 321.

archpriest or
-

Purgatory 297.
318.
Purification 263.
55-

kummus

bishop 313.

deacon 320.
metropolitan 312. - monk 308. 322. patriarch 302seq. 396. 401. etc. priest 319. - reader 322. - sacristan 301. singer 301. 322. - subdeacon 321. 322. Osiris, worship of 94. 248.

Real Presence, doctrine of 296297. Relics 12 3 6 9seq.

68.

311.

342.

Reservation of host 54. 293. - of hallowed water 267.

Ring 214. 233. 324.

ijuriSiw 49.

Rosary 238.
Sacraments, the Coptic 262-329. Sacred letters of Sanutius 3.
Sacring
Salt,

Ostrich-egg 77. Oven 277.

Oxford University and the study of Coptic 257 n.

1

bell 82.

Sagavard 214.

60

n.

use
34i-

of

274

n.

282.

292.

Palm

344. 349. Sunday 349. Paschal candle 68.

etc.

Paten 39.

Sanctus bell 82. Sandals 233. Screen 194. etc.

Sees, the Coptic 318. Semantron 80.

Patriarch, see Orders. Pax 49. 60. 270. 286. 315.

Pelican 243.

Sepulcrum

17.

Penance 277. 298.

irepi<rTf)6ioii

Serpent 218. 219. 223. 224.

Sick,

122. Persecution 375.

Service books 258 seq. communion of the 295.

Index.
Sign of the cross 270. 274. 287.
319. 320. 322.325.344.345. 366. 382 bis. 383. 384. 399. Singing-irons 281.
299.

409
Amice 98-100. 117 seq. 276. Armlet or sleeve or epimanikion 99. 100. 104. 114. 163
seq. 165. Ballin 118.

Vestments.

288.

315.

Spoon, eucharistic 40. 276. 291.

321.

Chasuble 101. 105. 173

199.

seq.

Stamping the housel 279-280.

(rri\apiov I o 1 . 115. Stole, see Vestments.

Synaxar 259.
Syrian altar 24. 27. -

usage 48. 263. 338. vestments 122. 136. 140. 141.

142. 162. 166. 170. 185. 202. 212. 226. 227.

seq. 199. Crozier or staff 217 seq. 346. - Dalmatic 98. 109 seq. 276. Epigonation 169. 235 seq. - Girdle 98-100. 103-104. 124
seq.

Cope 99-100. 173

Maniple 98. 138. 144

164.

n. 163.

- Mitre or crown 120. 156. 184.

Mat. Tabak, Tailasan, see Vestments.

see

200
162.

seq. pall

Omophorion or

143 seq.

Tarbush 201.

Teaching of the Apostles 268. Textus 57 seq. 273. 309. 310.

317. 322. 327. 339.
Ba\acra-a
I

- Rational 101. 102. ii7n. 122. - Shamlah 118 seq. 314.

Stole 99. 127 seq.

7.

Throne 309. 317.

Thurible 309. 339.
Gwiaarripiov
I.

epitrachelion 128. 129 seq.

etc.

or patrashil

orarion 128. 134 seq. 321. Superhumeral 101. 102.

Tiara 207. 215.

Tonsure 322.

Tailasan 120. Vestments, eastern origin of 125.

Tower

81.

Tribune 309. 314.

Turban 375. 377.

Urceolus 54.

Wafer 278 seq. Wanderers of the desert 372. 374.

- of eucharistic vessels 292. of hands at mass 287. - of feet 122. 145 n. 350. 361. Water mixed with wine 284.

Washing

the altar

9.

342.

Varkass 122. Vartaped 227. 228.

Veil,.eucharistic, 45. 285. 286. etc.

- Lenten 35. - of crozier 219.

Wine, eucharistic, 281. - for lamp 329. - other use of

Vestments 17. 97-238. - Alb 99.

Women

341. 277. 291. Worshipping the patriarch 312.

THE END.

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