112TH PATRIARCH OF ALEXANDRIA

Sawirus Ibn Muqaffa`, History of the Church part 10 - CYRIL III — CYRIL V (A. D. 1235-1894)
HISTORY OF THE PATRIARCHS OF THE EGYPTIAN CHURCH
KNOWN AS THE HISTORY OF THE HOLY CHURCH
BY
SAWIRUS IBN AL-MUKAFFA`
BISHOP OF AL-ASHMUNIN

VOLUME III. PART III

CYRIL III — CYRIL V
(A. D. 1235-1894)


http://sites.google.com/site/demontortoise2000/hist10-htm
Abba (Anba) Cyril (Kirullus) the Patriarch, the one hundred and twelfth of the number of the patriarchs.
And concerning him, (it was), that he was born at Tizmant in the mudiriah of Bani Suif, (in the) year one thousand, five hundred

(4) I.e. the Ethiopian Era.

(5) 'The Preaching of Mark' is a term used for the whole extent of the Patriarchate of Alexandria.

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and forty-eight of the Martyrs [1831-1832 A.D.] which corresponds to the year one thousand, eight hundred and twenty-four of the Coptic (Kibtiyah) Christian (Masihiyah) (Era)(2). And he was named John (Hanna), and a short time after his birth, his parents migrated from their place of origin, and they both went to the mudiriah of as-Sharkiyah, and they settled at Kafr Sulaiman as-Sa`idi, and his kindred continued at that Kafr. And after a time (which) was not long, his parents were translated to the eternal abode, and his eldest brother who was called Al-Mu`allim Peter (Butrus) undertook his upbringing, and he took care of his education, and some priests assisted him with this. And he (John) was ordained a deacon at the hand of the father Abba (al-Anba) Abram, metropolitan (Mutran) of Jerusalem (Aurshalim), who was before Abba (al-Anba) Basil (Basilius) the aforementioned. And it was shown forth in this John (Hanna) from his earliest years, that he would become a model of Christian (al-Masihiyah) perfections. His character and instinctive nature were inclined to asceticism and mortification, and he scorned this world and its vanities, and he used to love solitude and the pursuit of learning and the restoring (of manuscripts), and he was given to the exercise of virtues. And he used to avoid the society of youths of his age, fearing lest something of their worldly inclinations might affect him, and (that) his disposition be nourished by their dispositions through the contact of his thoughts with their thoughts. And he was wont to honour his spiritual father, that is the hegoumenos (al-Kummus), to whom he used to confess with an honour surpassing description, and he held him in awe. And, finally, he left the house of his parents, and he went to the Monastery of the Syrians (as-Suryan), and it is one of the four monasteries existing

(2) I.e. the Ethiopian Era.

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in the Western Desert. And he did not remain, except a few days, before his family took him back from the monastery through the medium of the priest who had helped in his upbringing, and he returned, but his spirit did not cease to be enamoured with monasticism. And the appeal of the people did not alter the calling of God — magnified and exalted be He! And he abode among his people for a short time, and they humoured him with every expedient, and they used to attract his attention to worldly affairs, and they embellished for him its delights, and they magnified to him the toils of the monks and their heavy yoke. But all these endeavours were of no (avail), except to increase in him an ardent love and passion for the monastic life. And he began to wait for an opportunity, so that he might be able to flee from his people; and he set off headlong for the Monastery of Al-Baramus in the Desert of Scetis (Shihat), and it is the furthest of the four monasteries of the Western Desert. And this (was) in (the month of) Tut (in the) year one thousand, five hundred and sixty-seven of the Martyrs [1850 A.D.] which corresponds to the year one thousand, eight hundred and forty-three of the Coptic (Kibtiyah) Christian (Masihiyah) (Era), and it was the twentieth year of his age. After about a month, he was made a monk, and this monastery was, at that time, in very great indigence, both economically and culturally. Its revenues were very low; they were not sufficient for the needs of its monks, and its lands were in the hands of others who took the proceeds for others than it. And its monks did not obtain the necessary food, except with extreme difficulty; but there used to pass days on which they did not feed on (anything) except the lupines which had been stored up in the monasteries

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from the days of the late Abraham (Ibrahim) al-Gawhari the possessor of excellent deeds and noble actions — may God sanctify his spirit! — and for these reasons the number of its monks decreased, so that it arrived at four persons. And some people reported that the monastery contained once (only) one person, and he remained in it alone about three years. And this was some years before the monkhood of the possessor of this biography (2). And the possessor of this biography conducted himself in the monastery in the best conceivable manner of asceticism. And when the monks saw this in him, their opinion was agreed upon with the father `Awad al-Barhimi, the steward at the monastery, at that time, for his advancement to the rank of the noble priesthood. And they wrote for him a testimonial letter (at-Tazkiyah), and they sent him to Cairo (al-Kahirah) (to) the Harat Zuwailah, in the first (days) of the year one thousand, five hundred and sixty-eight of the Martyrs [1851 A.D.], that is, one thousand, eight hundred and forty-four of the Coptic (Kibtiyah) Christian (Masihiyah) (Era) (5). Then he returned to the monastery, and the monks chose him to be the intendant of their affairs, and he undertook the duties of monasticism, and he performed its obligations well. And I am not able to describe what he possessed in the way of virtues, chastity and faithfulness, and asceticism and surpassing humility and meekness and longsuffering, and sincerity in word and in deed with God and man; and his extreme love for the stranger and the neighbour, and his charity for the needy and his alms-givings to the monks from his personal income which he used to gain from copying manuscripts. And he was a great consolation to those who observed his sayings and his deeds. And the conditions of the monastery were ameliorated through his efforts, and the number of the monks increased in it, and they followed on his straight paths

(2) I.e. the Patriarch Cyril V.

(5) I.e. the Ethiopian Era.

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in the way of Christian (al-Masihi) perfection, and they used to scorn the vanities of this world. And the number of the monks after this reached up to thirty and above it, among whom several had migrated from other monasteries to it, by reason of the good conduct of this father and his good treatment. And this father continued to perform the affairs of his office with all his energy and ability, directing and teaching and instructing and discipling, carrying out the voice of the Apostle which says: «Let everyone be according to whatever gift he has received, ministering it among one another, as good stewards of the manifold grace of God; if anyone speaks (speaking) as (it were) the oracles of God, and if anyone ministers (ministering) as of the strength which God bestows; that He may be glorified in everything through Jesus (Yasu`) Christ (al-Masih)» — First Peter (Butrus) chapter IV, verses 10-11 — . And the saying of our teacher Paul (Bulus): «We were gentle in your midst, as the nurse fosters her children — First Thessalonians (Tasaluniki), chapter II, verse seven. In brief, he reached in the way of sanctity and good devotion the climax of what was possible in his generation. And, in the meanwhile, the distinguished hegoumenos (al-Kummus) `Abd al-Masih al-Mas`udi, son of George (Girgis), associated with him, and he was from the people who supported him and who helped him together with the mentioned father `Awad. Then (it was), that the patriarch Abba (Anba) Demetrius (Dimitrius) called the possessor of the biography, (in the) year one thousand, five hundred and seventy-nine of the Martyrs [1862-1863 A.D.] to the Patriarchal Residence, and he ordained him hegoumenos (Ighumanus), and he appointed him an assistant at the Cathedral Church at Al-Azbakiah. And his parting was very hard to bear for the monks, and they were not able to bear patiently his separation, and they wrote to the preceding patriarch, beseeching him to send him back to

(3) I.e. the patriarch Cyril V.

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administer their affairs, but he did not comply with their entreaty, and they reiterated the entreaty several times, and the patriarch accepted at the end of the affair their entreaty, and he sent him back to his place. And he remained undertaking the charge of his functions in the best way, so that the metropolitans (al-Matarinah) and the bishops and the notables of the Coptic (al-Kibtiyah) denomination chose that he should be patriarch. And the Government charged the governor (Mudir) of (the Province of) Al-Buhairah (to bring him) to Cairo (al-Kahirah), and he came to it, willingly or unwillingly, and after some days, his consecration took place on Sunday, the twenty-third of (the month of) Babah (in the) year one thousand, five hundred and ninety-one of the Martyrs which corresponds to the year one thousand, eight hundred and sixty-seven of the Coptic (Kibtiyah) Christian (Masihiyah) (Era)(2), and to the year one thousand, eight hundred and seventy-five of the Frankish (al-Afrangiyah) Christian (Masihiyah) (Era)(3), with great celebrations by all of the denominations, with the name Cyril (Kirullus) the Fifth, as regards his name, and the one hundred and twelfth of the number of the patriarchs. And he commenced to undertake the charge of his office and its affairs, and he turned to the care, for example, of the management of the schools and their organization, and he multiplied the teachers in them, so as to hasten the progress of the scholars; and he introduced into them the Arabic (al-`Arabiyah) studies and mathematics, as arithmetic and algebra and geometry. And when he saw that the two schools, that is, the Patriarchal School and the school in the Harat as-Sakkayin were not sufficient for the teaching of the scholars of the children of the denomination, he established a new school in the Harat Zuwailah and another at Bulak. Then he turned his

(2) I.e. the Ethiopian Era.

(3) I.e. A.D.

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care, for example, to the monasteries which (were) in the neighbourhood of Cairo (al-Kahirah). And he found them on the point of declining to extinction, and he commenced to exert his utmost care in repairing them and in renewing them. And these his memorable acts are in the Monastery of Saint Barsum (Barsum) the Naked in the way of a beautiful mansion (al-Kasr) which he constructed, and the beautiful garden which he planted on the right of the Monastery, and he planted in it all kinds of trees; and the graceful buildings which he erected at the Monastery of Saint Mercurius (Markurius) at the side of Tamwai, and the church and the mansion (al-Kasr) which he built at the Monastery of the Saint, my lord (Mari) George (Girgis), at Turah on the bank of the Nile (an-Nil), and the mansion (al-Kasr) which he constructed at the Monastery of Al-`Adawiyah And these are his memorable deeds in Cairo, (al-Kahirah), in the way of the screen of the great Cathedral Church, and the paintings and sculptures which gave to this church its splendour and its beautiful appearance; and the beautiful wing which he built on the southern side of the Patriarchate, and a school for girls which he built on the north-eastern side of the Patriarchate at the large street; and a school for boys which is in the Patriarchate of Alexandria (8), and other (things) than these, in the way of assisting in the building of churches, as the Church of the Harat as-Sakkayin and the Church of Al-Faggalah, and others

(8) This school is still existing.

(10) Church of the All-Holy Virgin Mary.

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than these two. And, on the other hand, he took care of the affairs of the Church, and he commanded the propagation of religions books among its sons, and he urged the monks to study and to read the Holy Scriptures, and he opened for them schools in the monasteries. And the Western Monasteries(1) had a school at the Monastery of Al-Baramus, and the two Eastern Monasteries (3) had a school at the Monastery of Antony (Antunius) and at (the Monastery) Al-Muharrak (there was) a school. And he opened the Ecclesiastical School in Cairo (al-Kahirah) for students from among the youths and the priests of the churches and the monks. And in these his days there were published by the sons of the Coptic (al-Kibtiyah) community (millah) and its priests a quantity of books of sermons and books on religions instruction and scientific and historical works. And His Grandeur had a great hand in the publication of these books and, in his time, the standard of degree of the Clergy was raised somewhat in learning and knowledge. Also the knowledge of the Coptic (al-Kibtiyah) Language increased and spread; and it was, (that) many were able to speak in it, and they compiled in it a number of books for studying (it), and they printed them. And it was, (that) some (people) used to present to His Grandeur sometimes a petition or letter in Coptic (al-Kibtiyah), since he understood it well. And he himself visited Lower Egypt (al-Wagah al-Bahari) twice, and Upper Egypt (al-Wagah al-Kibli) once only. He received from the sons of the denomination the best of receptions, and intense satisfaction and the greatest joy and delight on his arrival, even as they found in him the greatest consideration for their interests. And he attended well to the Ethiopian (al-Habasiyah) Diocese (e0parxi/a),

(1) I.e. the monasteries in the Wadi 'n-Natrun.

(3) I.e. in the Eastern Desert.

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and he consecrated for it a metropolitan (Mutran) and three bishops together, on account of its extent; and this was in the days of Tawfik Pasha (1), the exalted Khedive (Khidiwi) of Egypt (Misr), and of His Majesty, the King John (Yuhanna) (2), Sultan of Ethiopia (al-Habas). And the name of the metropolitan (al-Mutran) (was) Abba (Anba) Peter (Butrus), and (those of) the bishops (were) Abba (Anba) Matthew (Mattaus) and Abba (Anba) Mark (Markus) and Abba (Anba) Luke (Lukas). And no matter what exaggeration (there be) in eulogizing the continence of the mentioned patriarch, and his asceticism and his endurance of hardships and his patience in afflictions, I am not able to complete the description of a part of the excellent features of his character and the praise of his sobriety, that is, his spiritual affairs, and, in short, he excelled others in the course of virtue, and his heart became a captive of compassion and pity, and he was moulded for the love of the needy and for assisting them. And all the sons of the denomination testified concerning him (that) he was wont to wipe away the tears of the widow and the tears of the aged by the hand of alms, and to feel for the bereaved, and to grieve for the dejected, and to exert himself and to labour to remove the anguish of the afflicted, and not to spare pains to find a livelihood for households which were crushed by the vicissitudes of the times (which) subjected by their destructive power the calamities of events. And the conduct of this good father towards God and the neighbour and himself doubled his esteem, and created for him a great place in the eyes of kings and rulers and governors, and they presented him with decorations. And the late Khedive (Khidiwi) Tawfik Pasha (4) conferred on him the Order of Al-Medjidi (al-Magidi), first class, and our beloved sovereign, the Khedive (Khidiwi) `Abbas Hilmi Pasha (5), the second son of Tawfik Pasha, conferred on him the same mentioned Order. And His Majesty, the

(1) I.e. 1879-1892 A.D.

(2) I.e. John IV.

(4) From 1879-1914 A.D.

(5) From 1892-1914 A.D.

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Sultan `Abd al-Hamid Khan the Greatconferred on him the Ottoman (al-`Uthmani) Order of the first class, and the Muscovite (al-Muskub) Tsar (Kaisar) conferred on him an Order of the first class, and John (Yuhanna) Kasa, the aforementioned King of Ethiopia (al-Habas), presented him with a crown and a cross and magnificent gifts. And over and above this, the Egyptian (al-Misriyah) Government appointed him a member in the Advisory Council amongst the deputies of the nation. And up to the end of (the year) one thousand, six hundred and ten of the Martyrs [1894 A.D.] which corresponds to (the year) one thousand, eight hundred and eighty-six of the Coptic (Kibtiyah) Christian (Masihiyah) (Era), the number of those whom he elevated to the rank of the metropolitanate (al-Matraniah) and the episcopacy (was) nineteen, and they (were) from all the monasteries, and mostly from the two monasteries Al-Muharrak and Abba (Anba) Antony (Antunius). And there befell this father some reproaches in (the) year one thousand, six hundred and eight and one thousand, six hundred and nine of the Martyrs [1891-1893 A.D.] on account of disputes which occurred at that time. And this (was) that, when Abba (Anba) Mark (Markus), Metropolitan (Mutran) of Alexandria, was in charge of the direction of the affairs of the denomination, after the decease of Abba (Anba) Demetrius (Dimitrius), as was said before, he formed a council of twelve members, so that they might share with him in the work, and he acted on this wise, and the mentioned council lasted until the time of the father Abba (Anba) Cyril (Kirullus); and sometimes during the years the council was in abeyance, and sometimes it held its sessions. Then (it was), that

(1) Sultan of Turkey, 1876 A.D.

(2) Probably Alexander II.

(5) I.e. the Ethiopian Era.

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the members of the council wished to look after the interests of the churches and their conditions, and after the schools and the inalienable endowments (al-Aukaf), and the ordination of the priests, and other (things) than these, with regard to setting right matters which (were) unbecoming. Especially, their purpose (was) to bring under their hands the inalienable endowments (al-Aukaf) of the monasteries and the churches and the cells of the bishops and the metropolitans (al-Matarinah), and to expend from them (the inalienable endowments) on them (the monasteries, etc.) money, besides taking salaries from them (the inalienable endowments) for those whom they used to employ to define their (the monasteries, etc.) limits, such as the scribe and the overseer. And this occasioned for the inalienable endowment (al-Wakf) a dispersal and a loss for its beneficiaries. And this father, the patriarch, and the bishops and the monks and others than they, did not wish for this. And the disagreement between the two parties continued, but the members of the council were supported by the Government, and they induced it to remove him (the patriarch) to the Monastery of Al-Baramus And he (the patriarch) journeyed from Alexandria on Friday, the twenty-eighth of (the month of) Misra (in the) year one thousand, six hundred and eight of the Martyrs [1892 A.D.]. Then it (the Government) brought him back with respect and honour, and he reached Cairo (al-Kahirah) on Saturday, the twenty-eighth of (the month of) Tubah (in the) year one thousand, six hundred and nine [1893 A.D.], as the writers of undoubted word have explained. And all the community (al-millah) and also the Government itself knew that the right lay in the hand of the father, the patriarch, and that he strove for it. As regards the Egyptian (al-Misriyah) Government in the days of this father — we have said that his consecration took place in the year one thousand, five hundred and ninety-one of the Martyrs [1874 A.D.], as

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has been stated, and this (was) in the days of Isma`il Pasha (1) Khedive (Khidiwi) of Egypt (Misr), son of Ibrahim, son of Muhammad `Ali Pasha the Great — there occurred on the nineteenth of (the month of) Bau'unah (in the) year one thousand, five hundred and ninety-five which corresponds to the twenty-fifth of the European (month of) Huzairan (3) (in the) Frankish (Afrangiah) year one thousand, eight hundred and seventy-nine, the abdication of the mentioned Khedive (Khidiwi). And his son, Tawfik Pasha (4) governed, and he continued in the Khedivate (al-Khidiwiah) for twelve years and a half. And in the days of this Khedive (al-Khidiwi) an important event occurred which spread abroad in all the world. And this (was), that towards the end of the year one thousand, five hundred and ninety-eight [1882 A.D.] Ahmad `Urabi Pasha director of the Egyptian (al-Misriyah) military service, whose origin (was) from the Province (Mudiriah) of As-Sarkiah, rebelled against this Khedive (al-Khidiwl). And the two States, England (Inklitara) and France (Faransa), threatened him, and they commanded him to desist, and he did not desist. And they both sent their fleets to the harbour of Alexandria, and they threatened him with bombardment. And he began to fortify the forts and to raise armies. And the English (al-Inkliz) fought against him, and they routed him at Tall al-Kabir, on the fifth of (the month of) Tut (in the) year one thousand, five hundred and ninety-nine of the Martyrs which corresponds to the fourteenth of the European (month of) Ailul (11) of the Frankish (Afrangiah) Year, or (Year) of the Incarnation, one thousand, eight

(1) From 1863-1879 A.D.

(3) I.e. June.

(4) From 1879-1892 A.D.

(11) = September.

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hundred and eighty-two. And they dispersed the gathering of his troops, and their armies marched to Cairo (al-Kahirah), and they entered it on the following day without the least resistance; and there did not occur from them the least harm to anyone, and not the least injustice to anyone, and this was marvellous to us. And they took the Citadel and they seized `Urabi and his company, and they proclaimed the supremacy of the Khedive (al-Khidiwi). And after they had judged them and had proved their treason, they exempted them from the death penality, and they exiled them to the Island of Ceylon (Silan) in India (al-Hind). And this is the cause of the entry of the English (al-Inkliz) (into) the Land of Egypt (Misr), and their interference in its administration together with the Khedive (al-Khidiwi), but it did not cease to be subject to the Ottoman (al-`Uthmani) State, as (it was) before. And, again, while the revolt of `Urabi (al-`Urabiah) was taking place in Egypt (Misr), there arose a man from the Arabs (`Arab) of the south of Africa (Afrika)(3), whose name was Muhammad Ahmad (who) surnamed himself the Mahdi (al-Mahdi) And he gathered around him armies from among the people, and he advanced with them to the Sudanese (as-Sudaniah) lands which (were) under the rule of Khedivial (Khidiwiah) Egypt (Misr), and little by little he gained possession of these districts, and the furtherest rule of Egypt (Misr) to the south was up to Wadi Haifa. And the Egyptian (al-Misriyah) armies repulsed and overcame them there, and they took captive a great number of them; and, also, Suakin remained in the hand of Egypt (Misr). And on the twenty-ninth of (the month of) Kihak (in the) year one thousand, six hundred and eight of the Martyrs which corresponds to the year one thousand, eight hundred and ninety-two of the

(3) The term 'Afrikah' was formerly applied to the northern littoral of the Continent of Africa, and, consequently,'south of Africa' would be those districts bordering the Sudan.

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Frankish (Afrangiah) (Era) (1), Tawfik Pasha died, and a few days after that his son, His Honour, the great Khedive (al-Khidiwi) `Abbas Pasha Hilmi the Second, governed in his stead. And Muhammad `Ali Pasha the Great was the head of this Muhammad (al-Muhammadiah) family, and he had made it a condition (that) after him the inheritance of the rule (should be) for the eldest of his family. And when the rule was confirmed for Ismail Pasha the aforementioned, he made it a condition (that) after him the inheritance of the rule (should be) in his own family, that is, for his first-born son, then for the son of his son in accordance with the European (al-`Urubiah) way, contrary to the aforementioned way. And in the matter of inheritance, the end aimed at is the benefit and tranquillity and uprightness of conditions for both the rulers and their subjects, in view of affairs to which a nation does not attain, (when) the rule of it is transferable, not hereditary, as is apparent to those who have intelligence and (are) statesmen. And among these matters (is that) he whose investiture is sought, being (already) designated, (there will be) no apprehension and no contention at the time of the investiture. Secondly, being brought up in the house of princedom, he will not be ignorant of the affairs of State and its laws and its politics. Thirdly, not being antagonistic to his predecessor, he will not reject his (the predecessor's) laws and his good regulations in which his experiences were put to the test, both he and his men, but he will walk according to them, and will increase them in goodness. Fourthly, all what belongs to his father being his, he will not oppress the subject, and he will not wrong him by amassing perishable money or other than this of good things which proceeds from the inheritance and passes away after it; and, in a word, we say that the Egyptian (al-Misriyah) State in the days of this father (3) was at the highest degree of justice and good order and arrangement. And it removed religious fanaticism, and almost established equality

(1) I.e. A.D.

(2) From 1863-1879 A.D.

(3) I.e. Cyril V.

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between its subjects, Christian (Nasara) and Islam (Islam), and it eliminated most of the injustice, and it realized much in the way of beneficial works for the benefit of all the inhabitants. Among which the making of the railway and the telegraph and the post, and the creating of canals and causeways and dams for irrigating the lands, and the founding of paper and sugar factories; and there multiplied fire or steam machines, and enactments of regulations and laws and severe control together with the generalization of personal and religions liberty, and the opening of schools and the diffusion of sciences and arts. And the conditions of the city of Cairo (al-Kahirah), the capital of this country, improved, its buildings extended and its streets were arranged and lighted by gas, and water-pipes were laid in them, and schools and printing-presses, besides other arrangements multiplied in it; and, likewise, the city of Alexandria. And, also, in these days relations and trade between the countries of the world multiplied, since journeys to them were facilitated on account of trains on land and steamships, and the transmission of news was facilitated on account of the telegraph and the post, and the multiplication of newspapers and printed books. And scholars multiplied greatly, especially, in Europe (Auruba), and the Europeans (al-Aurubiun) multiplied in the Land of Egypt (Misr), and by means of them, especially, the French (al-Faransawiyin) and the English (al-Inkliz), these engineering and scientific and political works have come into existence, in order to organize the country. The beginning of these organizations was in the days of Muhammad `Ali Pasha, and they have not ceased to increase up to our present time. And, in short, the Land of Egypt (Misr) was similar to the European (al-Aurubiah) kingdoms in organizations; and praise (be) to God for His graces! Now we turn to the mention of the monasteries in the days of this father (1) and we say that from the study of Church histories it is learned that in the first generations of monasticism there were in the Land of Egypt (Misr) hundreds of monasteries inhabited by monks, but (that) after that, they became devastated, and they became few.

(1) I.e. Cyril V.

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And we know that some of them were rebuilt in the last generations, as the Monastery of Abba (Anba) Pishoi (Bishui) and the Monastery of Abba (Anba) Antony (Antunius) and the Monastery of Abba (Anba) Paul (Bula). And the monasteries of the monks which were in the days of this father (4) (are) seven, of which four (are) in the Desert of Scetis (Shihat) in the Western Desert. And the first (is) the Monastery of the Virgin, the Monastery al-Baramus, the place of origin (6) of His Grandeur as has been stated, only it is called the Monastery Baramus, in the name of the sons of Rome (ar-Rum) (7), the Saints Maximus (Maksimus) and Dometius (Dumadius), and the second (is) the Monastery of the Virgin, known as the Monastery of the Syrians (as-Surian), and it is called by this name, because, formerly, it comprised a number of Coptic (al-Kibti) monks and Syrian (as-Surian) monks together, but, afterwards, not one of the Syrians (as-Surian) remained. And the third (is) the Monastery of Saint Abba (Anba) Pishoi (Bishui) in proximity to the mentioned monastery, and the two of them (are) to the south-east of the Monastery Baramus, at a distance of two hours. And the fourth (is) the Monastery of Saint Abba (Abu) Macarius (Makar), father of the Western Desert, and it is to the south-east of the Monasteries of the Syrians (as-Surian) and Abba (Anba) Pishoi (Bishui), at a distance of two hours and three-quarters of an hour (9). And these four monasteries

(4) I.e. Cyril V.

(6) I.e. where the Patriarch was a monk.

(7) I.e. of the Roman Emperor Valentinian I, cf. O.H.E. KHS-Burmester, A Guide to the Monasteries of the Wadi 'n-Natrun, p. 8.

(9) I.e. on foot.

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are situated west of the Province (Mudiriah) of Al-Bahairah, west of Bani Salamah and At-Tarranah and Kafr Dauud and they are termed the northern and the western monasteries. And two monasteries in the Eastern Desert, and they (are) the Monastery of the great Saint Abba (Anba) Antony (Antunius), father of the monks in all the world, and the Monastery of Saint Abba (Anba) Paul (Bula): and these two monasteries are next to the Province (Mudiriah) of Bani Suif, to the east, in the Eastern Desert and, therefore, they are termed the eastern monasteries. And one travels to the Monastery of Antony (Antunius) three days in the desert, and as for Abba (Anba) Paul (Bula), (it is) four days and a fraction, passing by the Monastery of Antony (Antunius). And the seventh (is) the Monastery Al-Muharrak in the Province (Mudiriah) of Asyut, at the foot of the western mountain, and it is now the most (populated) of the monasteries with regard to monks; and it is thought that it is (one) of the monasteries of Saint Abba (Anba) Pachomius (Bakhum), father of coenobitic life, and God knows (best). And in these seven monasteries (there are) about four or five hundred monks; and each of these monasteries has its own lands to cultivate from gifts and from purchase, in addition to the inalienable endowments. And of the devastated monasteries, traces of which remain to this our day, (there are) in proximity to the inhabited monasteries, the Monastery of Abba (Anba) Moses (Musa) the Black at the side of the Monastery Al-Baramus in the north, and the Monastery

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of Abba (Abu) John (Yuhinnis) (which) is separated from the Monastery of the Syrians (as-Surian) and (that of) Abba (Anba) Pishoi (Bishui) by some distance to the south-east, and (there are) a group of monasteries near the Monastery of Saint Macarius (Makarius) Then the Monastery of Saint John (Yuhanna) Climax (ad-Daragi) near by the Gulf of Suez (as-Suiz), in the direction of the Monastery of Antony (Antunius), to the north of it. And, in addition to this, many monasteries are found in the Rif (which are) completely devoid of monks, but they are used as churches for prayer by the people of the district, such as the Monastery of (Barsum) the Naked, called also the Monastery of Shahran, and the Monastery of Mercurius (Markurius) Abba (Abu) Saifain at Tammuah, south of Cairo (al-Kahirah), and the Monastery of Abba (Anba) Shenouti (Shanudah) and the Monastery of Abba (Anba) Pishoi (Bishai) in the Province (Mudiriah) of Girga (Girga), and there are many others than these. Note: Know that the Monastery al-Muharrak was reduced in monks in the early part of the sixteenth century of the Martyrs, that is the nineteenth (century) of Christ (al-Masih) (14). And it was (that), at that time, a secular (15)

(14) I.e. A.D.

(15) I.e. a priest who has the title «Kummus» though he is not a monk.

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hegoumenos (Kummus) from Al-Kusiah, called Al-Kummus `Abd al-Masih, (who) used to serve it. And after this, the monks increased and multiplied little hy little, and they enlarged the place and multiplied its possessions. And since the Monastery was the sole one in Upper Egypt (as-Sa`id), (where there are) many Christians (an-Nasara), Copts (al-Kibt), and no other monasteries are neighbouring to it, therefore, it became the greatest of the monasteries (as regards the number of) monks. As for the convents of the nuns which were inhabited in the days of this father (2), there were five of them, three in Cairo (al-Kahirah and they are the Convent of my lord (Mari) George (Girgis) in the Harat Zuwailah, and the Convent of the Virgin mentioned and the Convent of the Harat ar-Rum; and two in Old Cairo (Misr), and they are the Convent of Saint Mercurius (Markurius), Abba (Abu) Saifain, and the Convent of my lord (Mari) George (Girgis); and in each of these five (convents) there is a number of nuns. And, in addition to this, nuns were found in the houses of their fathers from the beginning of their nunhood. As for the sees of the metropolitans (al-Matarinah) and the bishops, there were in the days of this father nineteen, and these are: the first (is) the See of the Metropolitan (Mutran) of Jerusalem (Aurushalim) who has greater and wider districts than (those) of the Land of Egypt (Misr), and he used to reside at Al-Mansurah or at other than it of the towns of Egypt (Misr), and, occasionally, at the noble Jerusalem (al-Kuds) or at Jaffa (Yafa). And the second (is) the Metropolitan (Mutran) of Al-Manufiah, and the third (is) the Metropolitan (Mutran) of Alexandria and vicar of the Preaching of

(2) I.e. Cyril V.

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Mark (al-Markusiah)(1). And in the year one thousand, six hundred and ten of the Martyrs [1893-1894 A.D.], the See of Al-Manufiah was added to him, after the going to his rest of Abba (Anba) John (Yu'annis) its metropolitan (Mutran). And the fourth (is) the bishop of Al-Fayum and the fifth (is) the bishop of Al-Bahnasah, and the sixth (is) the bishop of Bani Sulf, and the seventh (is) the bishop of Al-Minya, and the eighth (is) the bishop of Sanabu, and the ninth (is) the bishop of Manfalut, and the tenth (is) the bishop of Asyut, and the eleventh (is) the bishop of Abu Tig, and the twelfth (is) the bishop of Akhmim and the thirteenth (is) the bishop of Kina and the fourteenth (is) the bishop of Isna. All these (are) in the Land of Egypt (Misr), and the fifteenth (is) the bishop of Al-Khartum (15), who is the bishop of Nubia (an-Nubah), who, when the Sudan (as-Sudan) revolted against the Egyptian (al-Misriah) Government, as stated, and there befell the Christians (an-Nasara) affliction and fear, left his place and returned to Old Cairo (Misr) and resided at it. And the sixteenth up to the nineteenth (are) the Metropolitan (Mutran) of Ethiopia (al-Habashah) and his three bishops. Nevertheless, these sees are susceptible to increase and decrease, for instance, when the Metropolitan (Mutran) of Cairo (Misr), Abba (Anba) Mark (Markus) went to his rest, no one was consecrated in his stead, and other than what we have mentioned.

(1) I.e. the whole extent of the See of Alexandria.

(15) The Capital of the Sudan.

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Then, when Thursday the twenty-third of (the month of) Babah in the year one thousand, six hundred and eleven of the Martyrs [1894 A.D.] came, there was completed the twentieth year for the father, the patriarch, in his leadership. And, at that time, the vicar of the patriarchate, the hegoumenos (al-Kummus) Theodore (Tadrus) Menas (Mina), minister of the Church of my lord (Mari) Menas (Mina) published announcements in Cairo (al-Kahirah) and in all the churches in the Land of Egypt (Misr), so that all the priests and the rest of the Orthodox (ὀρθόδοξος) Christian (al-Masihi) people should observe the feast of the enthronement of the father, the patriarch, on the Apostolic Throne (3), on the twenty-third of (the month of) Babah (4) with festivities on this day, celebrating the Divine Liturgy (al-Karabin al-Mukaddasah) and prayers to the Divine Majesty in commemoration of the enthronement of His Exalted Eminence, the upholder of the succession (5), that He may bring back this day to the Patriarchal See for numerous years and long, peaceful times, happy and gladdened with health and soundness, (with) all his Orthodox Christian (al-Masihi) people, enjoying in his prosperous days good things and blessings and felicity and happiness, under the shadow of His Magnificent Khedival (al-Khidiwiah) Presence(6); that He (God) may grant to all the great kings and the majestic sultans power and soundness and health. And thus it (the anniversary) became (a custom), especially, at the great Patriarchal Church, when the people of Cairo (al-Kahirah) and their notables and some of the heads of the monasteries and the priests celebrated it on the mentioned day. And after the Divine Liturgy, they congratulated His Lordship (7) and they pronounced speeches before him, and the rejoicing was general and universal.

Finished.

(3) I.e. the See of Alexandria founded by Saint Mark.

(4) = 1st November, 1874 A.D.

(5) I.e. the succession of patriarchs from Saint Mark.

(6) I.e. the Khedive.

(7) I.e. Cyril V.

ERRATUM

Pages viii and xi of the Introduction, read Cyril IV (1854-1861 A.D.) instead of Cyril IV (1853-1870 A.D.).

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