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 560 APPENDIX 2. ODOVACAE'S GEANT TO PIEEIUS— (P. 60) An interesting memorial of the administration of Odovacar survives in a deed of donation to his Count of Domestics, Pierius. The papyrus document (dated at Eavenna in a.d. 489) is preserved in two parts, of which one is at Naples, the other at Vienna. It was published in 1805 in Marini's Papiri diplomatici (No. Ixxxii., p. 128), but the English reader will find it convenient to consult the text (with a clear exposition) in Hodgkin's Italy and her Invaders, iii.,note B (p. 165 sqq.). Odovacar granted his minister estates which were to yield an income amounting to the value of about £414. These estates were (l)iin the territory of Syracuse, (2) the island of Meleda on the Dalmatian coast. Pierius had already received these lands, but, as they only produced about £390, Odovacar completes in this document the promised revenue by adding some small farms to the Syracusan estate, calculated to yield £24 9s. (so that Pierius gained an additional 9s. or J of a solidus). The document is not signed by Odovacar. It is probable, as Dahn observes (Konige der Germanen, ii. 48), that he could not write. 3. THE SOUECES FOE THE OEIGIN OF MONASTICISM IN EGYPT— (C. XXXVII.) The origin of monasticism in Egypt has been studied critically in recent years and there is a considerable literature on the subject. The most important publications are Amelineau's Monuments pour servir a l'histoire de l'Egypte chr^tienne au ive et ve siecles (1888-94), and Dom C. Butler's critical edition of the Lausiac History of Palladius, in 2 vols. (1898, 1904 ; Texts and Studies, vol. vi.), with a complete study of the material. The result of these researches and those of several German scholars, notably Preuschen and Grutzmacher, has been to vindicate the historical value of the sources against the scepticism which was widely felt after the appearance of Wein- garten's Der Ursprung des Monchtums im nachkonstantinischen Zeitalter, 1877. The chief sources are as follows : The Life of Antony (who was born c. 250, organized monasticism c. 305, died c. 356 1 ) is now believed by many scholars, including Preussen and Griitzmacher, to have been really composed by Athanasius, to whom tradition ascribed it. A Syriac version is published in Bedjan, Acta Martyrum et Sanctorum, v., 1895. The Life of Macarius of Egypt (became a monk in Scete c. 330, died c. 390) by Serapamon has been preserved in Coptic and in Syriac ; the former version is edited by Amelineau, op. cit., iii., the latter by Bedjan, op. cit., v. There are several redactions of the Life of Pachomius, whose importance was not appreciated by Gibbon (born c. 292, founded ceenolitic monastery at Tabennisi c. 318, died c. 346), in Greek, Latin, Coptic and Arabic. The Greek is printed in Acts Sanctorum, May 14, App. 25-51 ; the Coptic and Arabic in Am61ineau, op. cit., ii. (1889) ; one Latin version in Bosweyd, Vita? Patrum (1615), 112 sqq., and another in Surius, Histories seu Vitaa Sanctorum, sub May 14. The Latin versions depend on the Greek life and the Paralipomena de ss. Pachomio et Theodoro (also called the Asoeticon), printed in Acta Sanctorum, loc. cit., and Butler thinks that this is prob- ably also true of the Coptic versions. The Life of Schnoudi (abbot of Pachomian monastery in the fifth century, died c. 451) is preserved in Coptic documents published in Amelineau, op. cit., i. 1 (1888). This monk is the subject of a study by Leipoldt, Schenute von Atripe, 1903 (Texte und Untersuchungen, N.F., x. 1). The letter of Ammon to Theophilus of Alexandria (Acta Sanctorum, loc. cit., 347 sqq.) contains an account of Theodore, successor of Pachomius (died 368). Ammon went to Tabennisi in 352. The Eegula; of Antony, Macarius and Pachomius are published in Holsten, Codex Eegularum (1663), and in Migne, P.G., vols. xl. and xxxiv. On the Eegula Antonii, see Gontzen, Die Eegel des h. Antonius, 1896, who has shown that it is not genuine. 1 These and the other dates in this Appendix are taken from Butler's Chronological table, op. cit., ii., c.-cii.