Bonner, SMA – PDF, 325.

and Antoninus Pius (B. M. Cat. Alex., Pl. 11, 600; 26, 1004), and of Constans and Constantius II (Numismatic Chronicle, 1903, Pl. 18, 9-10).

P. 115. In JP, 70 (1949), 1-6, I have suggested that the kestos himas mentioned by Homer may have been the split strap or crossed bands (or cords) discussed by Du Mesnil du Buisson in his monograph "Le sautoir d'Atargatis et la chaine d'amulettes" (Documenta et Monumenta Orientis Antiqui, I).

Pp. 133-134. A passage in the recently discovered Gnostic Gospel of the Egyptians may indicate that I have underrated the importance of the name Abrasax in the Gnostic systems. The last of five ogdoads which appear successively in the system represented by this Gospel is composed of the "consorts" of the four luminaries and the emanations that proceed from them. These "consorts" are Gamaliel, Gabriel, Samlo, and Abrasax, from whom proceed, respectively, memory, charity, peace, and eternal life. If the connection of eternal life with the name Abrasax, clearly attested in this system, was accepted by larger groups, it is easy to understand the very common use of the name on amulets, and Abrasax would thus be virtu-ally an acclamation like ζωή, ὑγίεια, and others. It is to be noted further that the name Samlo contains consonants that correspond to those of the Hebrew word for "peace," the emanation that proceeds from Samlo. For the apposite passages of the Gospel of the Egyptians, see Doresse's summary in Vigiliae Christianae, 2, 141.

P. 138. In a review published in Rev. de l'hist. des religions, 123 (1946), 213-217, H. C. Puech expresses doubts about the reality of Torhoudt's supposed system of Alexandrian gnosis.

P. 138. Dupont-Sommer's interpretation of his document has been called in question by C. H. Gordon, Bull. Am. Schools of Oriental Research, 110 (April, 1948), 25; Dupont-Sommer replies in the next number, III, 27.

P. 146. In two inscriptions containing the Praises of Isis there is further evidence that the form Karpokrates was favored in certain circles; see IG XII, 5, No. 14 (the Ios version), and an inscription from Chalkis published by R. Harder, Abh. Berl. Akad., 1943, 8. Perhaps in explaining the kappa form allowance should be made not only for a popular etymology connecting the name with karpos, but also for an attempt to reproduce the sound of the emphatic h which begins the Egyptian names of Horus.

P. 147, n. 45. Von Bissing discusses the Canopus type in Bull. Soc. arch. Alex., No. 24, 39-59, No. 25, 97-98.

Pp. 156-157. In Ann. du serv., 44 (1945), p. 31, No. 13, E. Drioton publishes a gray jasper pendant representing Horus standing on two crocodiles, holding a snake, a gazelle, and a scorpion. On the reverse is the inscription ακριμακραγετα κύριε βοήθι καὶ διαφύλαξον τὸν φοροῦντα ἀπὸ παντὸϚ ἑρπετοῦ. The first word is merely a vox magica; the editor's attempt to read it as Greek is quite unconvincing. The remainder, "Lord, help, and protect the bearer from every creeping thing," shows that even when this design was reduced to a portable size its old meaning as a protection against reptiles was not forgotten. The words κύριε βοήθι in-dicate Jewish or Christian influence. (This report is based on information which came through the kindness of Mr. Henri Seyrig. I have not yet seen the publication.)

P. 178. For another example of the importance of χάρις in Gnosis, see Doresse's pre-liminary account of the Gospel of the Egyptians, Vigiliae Christianae, 2 (1948), 140.

P. 183, n. 125. The reference to Perdrizet's monograph is incomplete. It occupies pp. 349-386 in Mon. et Mem., Fondation Piot, 25.

Pp. 189-191. In his Eastern Elements in Western Chant, p. 201 (Monum. Mus. Byz., Subsidia, II), Egon Wellesz cites a strophe from a thirteenth-century processional containing the line karikaristo menitrotoche partine, which represents χαῖρε κεχαριτωμένη, θεοτόκε παρθέvε. The example shows how words in an unknown language become meaningless jargon, even though at first they are carefully and reverently pronounced. Many children are fascinated by common words before they understand them, and one hears them say or sing such words with every manifestation of delight.

P. 197, with n. 46. In Jahreshefte des ost. arch. Instituts, 36 (1946), 135-139, Josef Keil has published an interesting and valuable account, with good photographs, of an amulet of

<<previous     next>>