262 Proceedings of the Royal Irish Academy. 



StarpeVw, ' to dissuade, deter ', and had nothing to do with either 

 humiliation or disobedience ! 



99. The following sentence is no doubt easy of comprehension, tu 

 recevras une foule de couronnes et toutes sortes de louanges, but no human 

 being could get it out of his test as it stands I The words are [193, yj, 



knaji nwmeese nklom, auo knasope nswsw terw. 



Let the Editor meditate on his later clause, 



knasope iiswsw terw 



knasope 'thou wilt become', nswsw 'a boasting'; was that 

 the destiny of the martyr? And what was terw? The text is 

 wrong: read kn'asop enswsw terw; and then the sentence is 

 not only easy of comprehension but of analysis. 



100. And there is no point whatever in his version of [195, x], as 

 a quotation fi'om ^t.'2a.vl,je' stq^porte tout, Ja faitnfV alondance, lamiskre, 

 tijont hn hob nim ehko erhwo esoot. Most people could 

 ' support ' abundance, but the Greek said (ev Travrt koX iv Traa-t) 

 fxeixv'i]jxai, Philip, iv. 12, which is literally rendered by the Copt. 



M. Bouriant did not know the word j ont, which I shall therefore 

 exemplify. It means ' to test, try, ^yrove, practise ' ; ef . Eccl. vii. 24, 

 nai terw aijontw hn tsophia, eTreLpacra; ii. 1, amw tajontk 

 Im w-wnof, Tretpao-co; Habak. i. 8, senajontw tii neuhtoor nci 

 neuhippeus; Zechar. xi. 13-, tajontf, ntaujont. 



101. The Editor is not strong on theological points either, or he 

 would hardly have presented us with this passage as an utterance of 

 our Lord's, celui qui viendra a moi ne haira point son per e, ni sa mere, 

 . . . ., autrement il ne pourrait etre man disciple. That is a curious 

 perversion, based upon grammatical ignorance, for the principal clause 

 is [199, 5], mil com mmof ermathetes nai, whereas nfmoste 

 an mpefeiot is the ' continuative ' form (of the conjunctive), and 

 the orighial is of course Luke xiv. 26. 



Or cf . the following [200, x], V accomplissement de toutes ces choses 

 est suffisamment montre par la parole de JVotre- Seigneur, where the 

 words really mean, "but as to the end of the whole matter [= but 

 finally], the word of our Lord suffices &c." 



102. The clearest indications are often ignored; thus at [201, i], 

 Dieu ne cherche pas a rendre le fils odieux d son pere, mais toici ce qu^il 

 veut dire Sfc. This sounds natural enough, and of course I do not dis- 

 pute the statement, but it is not what the Coptic text says, me ere 

 pnwte moste iieiot hi sere mmon, alia pai pe tefjo mmof, 



