the same faith[1] and are normally in communion with them. Indeed, the Jacobites have always looked up to the Copts as the leaders of their religion, as a larger and wealthier body; also because the old canon law, which in this point they maintain, gives Alexandria precedence over Antioch. But they are a quarrelsome folk, and frequent schisms have interrupted these good relations. Under Damian of Alexandria (570-593 or 605) and Peter Ḳallunīḳyâ of Antioch (578-591)[2] there was a schism concerning some dispute about the Holy Trinity.[3] It lasted till Anastasius of Alexandria (603-614) and Athanasius I of Antioch (595-631), who came to Egypt and made peace.[4] The illegitimate succession of Isaac of Ḥaran as Patriarch of Antioch in 754[5] caused another schism with Egypt.[6] Under Ḳuryaḳus (Cyriacus I) of Antioch (793-817), the Jacobites set up an anti-patriarch, Abraham (or Abira). Many followed him and this caused again a schism with the Copts, which lasted till 825.[7] Under Christodulos of Alexandria (1047-1078) there was schism, because the Jacobites mixed salt and oil with the bread for the Holy Eucharist, which the Copts would not allow.[8] In the 12th century the question of Confession raised by Mark ibn alḲanbar (p. 241) made a schism, since the Jacobites wavered.[9] However, except for such quarrels as these, the two sects have been in communion. Each
- ↑ Practically. See p. 342.
- ↑ Counting St. Peter as first Patriarch, and Peter Fullo, he would be Peter III (Lequien, ii. 1359).
- ↑ Barhebræus says that Damian was guilty of Tritheism, "because" he called the notional properties (dīlâyâthâ maiḳnâniyâthâ) of the Holy Trinity persons (ḳnume). Ed. cit. i. 257. Severus of Al-Ushmunain, on the Coptic side, says that Peter of Antioch was like a deaf asp, and "divided the undivided Trinity" with "a tongue which deserved to be cut out" (ed. Evetts, p. [213]).
- ↑ See above, p. 222; Barhebræus, i. 270; Severus, pp. [216-217]. When Athanasius received the Synodical letter of Anastasius he said: "The world to-day rejoices in peace and love, because the Chalcedonian darkness has passed away" (ib.).
- ↑ He was already a bishop (see p. 231); Barhebræus, i. 316.
- ↑ Bibl. Orient. ii. (Diss. de Mon.) § iii. Renaudot: Hist. Patr. Alex. 217. His account, taken from AlMakīn, is inaccurate. He makes John II, Isaac's predecessor, the uncanonically transferred bishop.
- ↑ Barhebræus, i. 342, 360; Renaudot: Hist. Patr. Alex. 248-249, 270.
- ↑ Renaudot, 425; Assemani: Bibl. Orient. loc. cit.
- ↑ Barhebræus, i. 574-576.
