Page:EB1911 - Volume 07.djvu/132

Rh Copts are distinguished as Monophysites and Jacobites. The court party and the native party each maintained its own line of patriarchs, and each treated the other with bitter hostility. For nearly two centuries strife and persecution continued. The well-meant ecthesis of Heraclius was a failure and was followed by repression, till in 640 the Copts were released from the Roman dominion by the Saracen invasion. But it was only after prolonged resistance to the Arabs that the Copts accepted a change of masters, which gave them for a while religious freedom. The orthodox or Melkite party, consisting mostly of Byzantine Greeks, was swept away, and the double succession of patriarchs practically ceased. True, even now there is an orthodox patriarch of Alexandria living in Cairo, but he has only a few Greeks for followers, and scarcely a nominal succession has been maintained. But the Coptic succession has been continuous and real.

The distinctive Monophysite doctrine of the Copts is not easy to state intelligibly, and yet they cling to it with something of the tenacity which has marked their whole history. They repudiate the heresy of Eutyches as strongly as that of Nestorius, and claim to stand between the two doctrines teaching that Christ was one person with one nature which was made up by the indissoluble union of a divine and a human nature, but that notwithstanding this absolute union the two natures remained after union distinct, unconfounded and uncommingled, separate though inseparable. The creed thus savours of paradox, not to say contradiction. It is set forth in the Liturgy and recited at every Coptic mass in the following words:—“I believe that this is the life-giving flesh which thine only Son took from the. . . Holy Mary. He united it with His Divinity without mingling and without confusion and without alteration. . . . I believe that His Divinity was not separated from His Manhood for one moment or for the twinkling of an eye.” On all other points of dogma, including the single procession of the Holy Ghost, the Copts agree with the Greek Church.

“The most holy pope and patriarch of the great city of Alexandria and of all the land of Egypt, of Jerusalem the holy city, of Nubia, Abyssinia and Pentapolis, and all the preaching of St Mark,” as he is still called, had originally jurisdiction over all the places named. Jurisdiction over Abyssinia remains, but from Nubia and Pentapolis Christianity has disappeared. The ancient rule is that no bishop is eligible for the patriarchate. The requirement of a period of desert life has so far prevailed that no one but a monk from one of the desert monasteries is now qualified. This rule, harmless perhaps when the monasteries were the great schools of learning and devotion, now puts a premium on ignorance, and is disastrous to the church; more particularly as even bishops must be chosen from the monks. The patriarch is elected by an assembly of bishops and elders. The candidate is brought in chains from the desert, and, if only in monk’s orders, is passed through the higher grades except that of bishop. The patriarch’s seat was transferred some time after the Arab conquest from Alexandria to the fortress town of Babylon (Old Cairo), and in modern times it was shifted to Cairo proper. The other orders and offices in the church are metropolitan, bishop, chief priest, priest, archdeacon, deacon, reader and monk. The number of bishoprics in ancient times was very large—Athanasius says nearly 100. At present there remain ten in Egypt, one at Khartum and three in Abyssinia.

The numerous remaining churches in Egypt but faintly represent the vast number standing in ancient times. Rufinus says that he found 10,000 monks in the one region of Arsinoe. Later, in 616, the Persians are described as destroying 600 monasteries near Alexandria. Abū Sālih (12th century) gives a list of churches surviving in his day, and their number is astonishing. The earliest were cut out of rocks and caverns. In the days of Constantine and Justinian basilicas of great splendour were built, such as the church of St Mark at Alexandria and the Red Monastery in Upper Egypt. This type of architecture permanently influenced Coptic builders, but there prevailed also a type, probably native in origin, though possessing Byzantine features, such as the domed roofing. There is no church now standing which bears any trace of the fine glass mosaics which once adorned the basilicas, nor is there any example of a well-defined cruciform ground-plan. But the use of the dome by Coptic architects is almost universal, and nearly every church has at least three domes overshadowing the three altars. The domes are sometimes lighted by small windows; but the walls are windowless, and the churches consequently gloomy. Among the most interesting churches are those of Old Cairo, those in the Wadi Natron, and the Red and White Monasteries (Der el-Abiad and Der el-Ahmar) near Suhag in Upper Egypt.

Every church has three altars at the eastern end in three contiguous chapels. The central division is called the haikal or sanctuary, which is always divided from the choir by a fixed partition or screen with a small arched doorway closed by double doors. This resembles the Greek iconostasis, the screen on which the “icons” or sacred pictures are placed. Haikal screen and choir screen are often sumptuously carved and inlaid. A marble basin for the mandatum in the nave, and an epiphany tank at the west are common features. The altar is usually built of brick or stone, hollow within, and having an opening to the interior. A wooden altar-slab covered with crosses, &c., lies in a rectangular depression on the surface, and it is used in case of need as a portable altar. Chalice and paten, ewer and basin, crewet and chrismatory, are found as in the Western churches. The aster consists of two crossed half-hoops of silver and is used to place over the wafer. The flabellum is used, though now rarely made of precious metal. Some examples of silver-cased textus now remaining are very fine. Every church possesses thuribles—the use of incense being universal and frequent—and diadems for the marriage service. The use of church bells is forbidden by the Moslems, except in the desert, and church music consists merely of cymbals and triangles which accompany the chanting.

The sacramental wine is usually made from raisins, but the juice must be fermented. Churches even in Cairo have a press for crushing the raisins. The eucharistic bread is baked in an oven built near the sanctuary. The wafer is a small loaf about 3 inches in diameter and 1 inch thick, stamped with the trisagion and with crosses. Communion must be received fasting. Confession is required, but has somewhat fallen into disuse. Laymen receive in both kinds. The wafer being broken into the chalice, crumbs or “pearls” are taken out in a spoon and so administered, as in the Greek rite. Reservation is uncanonical. Renaudot states that it was permitted in cases of great extremity, when the host remained upon the altar with lamps burning and a priest watching, but it is not now practised, and there is no evidence of any such vessel as a pyx in Coptic ritual. Small benedictional crosses belong to each altar, and processional crosses are common. The crucifix is unknown, for while paintings and frescoes abound, graven images are absolutely forbidden. The liturgy was read exclusively in the extinct Coptic language till the end of the 19th century, but parts are now read in Arabic, while the lessons have long been read in Arabic as well as in Coptic. The services are still excessively long, that of Good Friday lasting eleven hours; but benches are now provided in the newer churches. Seven sacraments are recognized—baptism, confirmation, eucharist, penance, orders, matrimony, and unction of the sick. The chief fasts are those of Advent, of Nineveh, of Heraclius, Lent and Pentecost. Pilgrimage to Jerusalem is a duty and sometimes a penance.

The Coptic ritual deserves much fuller study than it has received. Since the 7th century the church has been so isolated as to be little influenced by changes affecting other communions. Consequently it remains in many respects the most ancient monument of primitive rites and ceremonies in Christendom. But centuries of subjection to Moslem rule have much weakened it. For the liturgical dress see ;, &c.

The British occupation of Egypt profoundly modified Coptic