Oxford University Press ; R. The anonymous author uses his text to argue that God commanded this pilgrimage chapter 6 to visit the true prophets and new apostles of fourth-century Christianity chapters who maintain the universal order chapter 9 through their ascetic practice in the Evagrian tradition that serves as the best model for imitation chapters Dunandor whether it reflects allegations of impurity J. View as list View as tag cloud report abuse. Then they came back down the Nile as far as the desert of Diolcos, close to the sea. The Historia monachorum in Aegypto contributed largely to the spreading of the fame of the monks of Egypt, both in the East and in the West. Ildebrando, vescovo di Firenze dal alscelto tra Murals of Northern Ireland.
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Close Text Search The connection between these two recensions has long been the subject of discussion. Preuschen thought that the Greek text was a translation of the Latin text of Rufinus, whom he regarded as the real author of the book.
Reitzenstein also considered the Greek text a translation of the text of Rufinus, but he thought that Rufinus had himself translated a Greek text different from the one that has come down to us. Butler , Vol. Rufinus, according to his habits, translated rather freely, sometimes adding to the Greek text, which he perhaps knew in a form slightly different from the one we know. In the prologue the author says he wrote at the request of the members of "the pious fraternity established on the Mount of Olives," an expression that certainly indicates the monastic community of Rufinus and Melania.
The travelers, who are shown by certain passages in the text to be of Latin speech, probably themselves belonged to this community, and among them the author. They seem to have gone directly by the Nile to Asyut. They visited numerous monks in the Thebaid, notably those in the region of Oxyrhynchus. Then they came back down the Nile as far as the desert of Diolcos, close to the sea.
Rufinus gives a much more accurate description of these places, which he knew, for he had stopped there on his way to Palestine about The book belongs to a traditional genre, that of the travel narrative, in which the author describes not only what he has seen but also what he knows by hearsay, mingling the marvelous with reality. The imaginative tale, which the narrator tells in the epilogue, of the perils of all kinds that he and his companions had to face in the course of their journey, resumes a theme habitual in this kind of work.
The Historia monachorum in Aegypto contributed largely to the spreading of the fame of the monks of Egypt, both in the East and in the West. Several ancient versions in Syriac or in Armenian have been preserved.
In Coptic five leaves have come down from a Sahidic codex containing fragments of the first chapter, devoted to John of Lycopolis ed. Devos, There are several translations into modern languages; a recent English translation can be found in The Lives of the Desert Fathers.
Historia Monachorum in Aegypto
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