# Pope Cyril IV

Source: https://coptic-lore-forge.lovable.app/wiki/pope-cyril-iv — Coptic Orthodox Wiki (updated 2026-10-02)

Pope Cyril IV was the 110th Coptic Orthodox patriarch of the See of Saint Mark, serving from 1854 to 1861. Known as the Father of Reform, he expanded education for boys and girls, established a Coptic printing press, supported liturgical language and chant, and undertook important missions to Ethiopia.

## Life and patriarchate

Pope Cyril IV was the 110th patriarch of the See of Saint Mark, remembered as “Cyril the Father of Reform.” Born Dawud Tumas Bashut in 1816 at Naj‘ Abu Zaqali, near Akhmim in Upper Egypt, he entered Saint Antony’s Monastery at twenty-two and became its abbot at twenty-four. The biographical account associates his leadership with a love of learning and concern for monasteries, churches, and the laity.[^1]

The same biography attributes his early appointment as abbot to his good character and charitable disposition, qualities that also brought him to Peter VII’s attention.[^43]

His education included the traditional Coptic kuttab, or scriptorium, system.[^11]

In 1851, Patriarch Peter VII delegated Father Dawud to address disputes between Ethiopian clergy and the Coptic metropolitan Anba Salama. His mission lasted eighteen months and achieved some success, but he was recalled during the patriarch’s final illness. He reached Cairo on 17 July 1852, after Peter VII had died, having recommended him as successor.[^2]

Peter VII had been asked to intervene personally, but delegated Dawud because the journey was too arduous for him.[^44] The account of the Ethiopian prelates describes the mission’s particular concerns as reversing the effects of a doctrinal order that had divided Salama from part of the clergy and obtaining the Ethiopian ruler’s contribution toward the patriarchate’s expenses in assisting Ethiopian pilgrims at Jerusalem.[^45]

Dawud’s absence and the lack of news about him divided the clergy over the succession, with some supporting him and others preferring the bishop of Akhmim.[^46] According to his biography, a majority supported Dawud after his return, but Abbas I hesitated to ratify the choice because fortune-tellers and astrologers whom he consulted warned against it.[^47] After two months of deadlock, the opposing parties accepted a compromise proposed by the Armenian bishop in Cairo: Dawud would become Metropolitan of Cairo for a probationary period before elevation to the patriarchate.[^48] Final agreement on his suitability followed fourteen months later.[^49]

The passages differ in their dating of his patriarchate: the biographical entry gives 1854–1861, while a discussion of educational reform gives 1853–1861. A separate account distinguishes his consecration as general metropolitan in April 1853 from his installation as patriarch in June 1854.[^1][^4][^3]

The account of his installation records approval from Khedive Abbas and gives the Coptic date as 11 Ba’unah 1570 A.M.[^12]

## Education and printing

Cyril devoted attention to establishing schools and is credited with sowing the seeds of modern education among the Copts.[^4] He also ordered the purchase of a printing press to be established in 1860.[^5]

The older educational system combined biblical readings, especially the Psalms, and church hymnals with arithmetic and accounting, subjects that prepared Coptic scribes for work in state finance and agriculture.[^50] Because paper was scarce, kuttab pupils practiced on metal plates or slate tablets.[^51] Catholic mission schools had already offered European education to young Copts well before Cyril’s reforms.[^52] Around the middle of the nineteenth century, foreign missionary schools increasingly challenged the older kuttab system, with Asyut College prominent under American and British missionary leadership.[^53] The educational account presents Cyril’s reforms as an alternative for students who were uneasy about participation in the Protestant religious activities of those schools.[^54] His biography explicitly connects his program with the conviction that reform could be achieved only through a sound system of education.[^55]

He founded the patriarchal primary school for boys in Azbakiyyah in 1853; it opened in 1855 and subsequently acquired a secondary section.[^13] Another boys’ primary school was established in Harit al-Saqqayin, with girls’ primary schools in both Azbakiyyah and Harit al-Saqqayin.[^14] His provincial foundations included a school at Bush during his leadership of Saint Antony’s Monastery and a later school at al-Mansurah modeled on it.[^15]

The biographical account identifies the location of the Cairo boys’ and girls’ schools established in 1855 as al-Darb al-Wasi‘ and places the Harit al-Saqqayin schools in the district of ‘Abdin.[^56]

The curriculum included English, French, Italian, and Turkish alongside Arabic and Coptic, with both foreign and Egyptian teachers appointed to teach the subjects.[^16] Cyril personally supervised curricula and visited schools regularly to encourage teachers and pupils.[^17] Heads of the older kuttabs who were disappointed by the changes were offered pensions.[^18]

His involvement extended to attending some classes and participating in their discussions.[^57]

He instructed the heads of girls’ schools to visit Coptic homes and encourage families to enroll their daughters, and he established boarding arrangements for students from the countryside.[^19] His schools admitted Muslims as well as Copts, provided free education, and offered students of both communities stipends toward living expenses.[^20] Khedive Sa‘id granted him land in al-Wadi in Sharqiyyah province to help finance the schools.[^21] Their students could take state public examinations on the same footing as government-school pupils, opening a route to further education.[^22]

The future statesman Boutros Ghali studied at Cyril’s patriarchal school and later taught there.[^23] In 1855 Cyril recruited Philuthawus Ibrahim al-Baghdadi to study Coptic and theology within the patriarchate; after graduating, Philuthawus headed the Coptic school at al-Mansurah until its closure after Cyril’s death.[^24]

When Boutros Ghali taught at the patriarchal school, its head was Ya‘qub Nakhlah Rufaylah, who later published a history of the Copts.[^58] Following the closure of the al-Mansurah school, Philuthawus returned to Cairo to teach Coptic at Harit al-Saqqayin while assisting ‘Iryan Jirjis Muftah.[^59]

Cyril intended the press, purchased from Europe, to supply affordable school textbooks and publish manuscripts preserved in churches and monasteries.[^25] With Sa‘id’s permission, four Coptic students were apprenticed at the Bulaq Government Press, their salaries paid by the patriarch.[^26] According to a reported anecdote, Cyril was at Saint Antony’s Monastery when the press arrived in Alexandria and instructed his vicar to organize a jubilant reception at the railway station, with clergy participating and deacons singing in procession to the patriarchate.[^27] When criticized for this reception, he replied that, had he been present, he would have danced as David had before the Ark of the Covenant.[^28] Publication began with a Coptic grammar and continued with religious works, while Cyril also founded libraries that assisted authors in publishing their writings.[^29]

The educational history identifies his establishment as the first Coptic printing press.[^60] A separate account of the Clerical College describes Cyril as having imported the second printing press into Egypt.[^61]

## Coptic chant and liturgical publications

Cyril insisted that Coptic remain the official liturgical language in churches.[^30] He entrusted Abuna Takla with systematic instruction of priests in Coptic, liturgy, and hymns, a teaching role subsequently held by ‘Iryan Jirjis Muftah.[^31]

The account of cantorial training explains that Cyril sought a highly skilled specialist who could teach others, choosing a blind young teacher from the school adjoining the patriarchal Church of Saint Mark for his voice and musical ear; this teacher was subsequently ordained deacon as Abuna Takla.[^62] Takla’s instruction included correcting pronunciation and insisting on proper enunciation and delivery of the hymns.[^63]

Cyril encouraged the deacon Abuna Takla to collect old Coptic chants. Takla traveled throughout Egypt, searching villages and towns for melodies; although church chants were his priority, he also collected folk songs.[^6]

Takla’s collecting work also enabled him to compose liturgical melodies which, according to Ragheb Moftah, remained a basis of contemporary traditional Coptic liturgical music.[^32]

In 1859, at Cyril’s order, Takla published the first edition of *The Services of the Deacon*, assisted by ‘Iryan Jirjis Muftah, a teacher of Coptic in the Patriarchal College. At the pope’s direction, Takla included four Greek hymns translated into Coptic. The source describes these as retaining their Greek melodies and being sung for the feasts of the Nativity and Resurrection.[^7]

These hymns are designated *Yunani*, meaning Greek.[^64]

Muftah introduced pronunciation modeled on modern Greek in place of the older Bohairic system, meeting resistance among clergy in Upper Egypt while his teaching spread in Lower Egypt, Cairo, and Alexandria.[^33]

A teacher of Greek at Cairo’s ‘Abidiyyah School assisted Muftah in introducing this pronunciation system.[^65] Muftah also wrote manuals and grammars for teaching Coptic in a reformed modern style.[^66] His biographical entry tentatively associates this work with Cyril’s ecumenical outlook and desire to bring the Greek and Coptic churches closer together, presenting the connection as probable rather than certain.[^67] It also cautions that the older Bohairic pronunciation retained by opponents of the reform has been incorrectly described as Sahidic.[^68]

## Ethiopian mission and church administration

In September 1856, Khedive Sa‘id sent Cyril to Ethiopia to negotiate a border dispute. According to the biographical account, Emperor Theodorus initially welcomed him but subsequently suspected him of involvement in a conspiracy after receiving news of a threatened Egyptian invasion. The account states that the queen intervened to save Cyril from execution and that the emperor later accepted his innocence and released him. Cyril was welcomed back to Cairo on 13 February 1858.[^8]

This was the first visit to Ethiopia by a Coptic patriarch.[^34] Cyril also hoped to obtain the emperor’s intervention with Sa‘id to release young Copts conscripted into the Egyptian army, and he and Salama drafted a letter proposing their release and the reception of Egyptian civil and military workers in Ethiopia.[^35] An account of the Ethiopian prelates records Cyril’s imprisonment alongside Salama and a public reconciliation on 16 January 1857 following intervention by the Ethiopian clergy.[^36] In October 1857 Cyril ended another crisis by lifting Salama’s excommunication of those who had supported the emperor’s actions against clerical interests, and permission for the patriarch’s departure followed in November.[^37]

The account of the Ethiopian prelates dates Cyril’s arrival in Ethiopia to December 1856.[^69] It acknowledges uncertainty about the mission’s precise diplomatic aims but reconstructs Sa‘id’s offer of friendship against the background of his retreat from Muhammad ‘Ali’s southern expansionist policy, reduction of Egyptian forces in Sudan, and need for a friendly Ethiopian ruler.[^70] The conscription dispute arose from Sa‘id’s decree of January 1856 requiring young Copts, like young Muslims, to perform military service, a measure that disturbed Copts who had long been exempt and regarded the change as an indirect form of persecution.[^71]

In this account, Tewodros refused to sign the proposed letter because he suspected Cyril of being Sa‘id’s spy and even a secret agent of Islam.[^72] Cyril’s request to see the emperor’s troops intensified those suspicions, and the imprisonment of the two prelates was accompanied by the searching and plundering of the patriarch’s baggage.[^73] At the reconciliation five days later, the emperor acknowledged his impulsiveness and allowed Cyril to bless him, although release from imprisonment did not bring immediate permission to leave Ethiopia.[^74] Cyril’s later lifting of the excommunication is reported to have taken place against Salama’s advice.[^75] The account judges that the mission did not achieve either of its two intended objectives.[^76] The patriarch’s biography adds that, on reaching Egyptian soil, he knelt and kissed the ground in gratitude to God for his safe return.[^77]

During the remainder of his patriarchate, Cyril worked to strengthen relations with other Orthodox churches, built churches, and restored the cathedral in Cairo. The biography also records that he publicly burned icons collected from old churches, presenting this action as a lesson against excessive attachment to religious images.[^9]

He moved the patriarchal seat from Harit al-Rum, where the patriarchs had resided since John XVI, to Azbakiyyah in modern Cairo.[^38] He also enlarged the precincts of Saint Antony’s Monastery to the south and west.[^39] Cyril reestablished the metropolitan See of Misr by consecrating Anba Butrus as bishop and then raising him to metropolitan rank; Butrus was the last metropolitan of that see.[^40] Accounts of the icon painter Astasi al-Rumi identify Upper Egypt as a particular focus of Cyril’s orders to destroy icons.[^41]

Other metropolitans consecrated by Cyril included Anba Basilius for Jerusalem, al-Sharqiyyah, al-Daqahliyyah, al-Gharbiyyah, and al-Qanal; Anba Yu’annis for al-Minufiyyah; and Anba Murqus for Beheira.[^78] Basilios II’s biography dates his appointment to Jerusalem to 1856 and records that he had previously headed Saint Antony’s Monastery.[^79] The account of Astasi al-Rumi also shows that icon production continued during the controversy: many of this Arabic-speaking Greek painter’s works were produced in that period, with commissions coming from Coptic priests and notables.[^80]

## Death and remembrance

Cyril died in 1861 at the age of forty-five. The biographical entry describes the circumstances as obscure and reports that some sources alleged poisoning, without establishing that explanation as fact. It remembers him as one of the great patriarchs of the Coptic Church.[^10]

His life was commemorated in poems by Iskandar Quzman, Ibrahim Hanna ‘Ataya, and other writers.[^42]

## Educational and institutional legacy

Philuthawus Ibrahim, whom Cyril had recruited for theological and linguistic study, later became the first head of the Clerical College at its foundation in 1893.[^81] The history of the Coptic Community Council places subsequent institutional reform within the framework of the Ottoman sultan’s 1856 *Khatt hamayuni*, which authorized councils within patriarchates to address personal-status matters such as marriage, divorce, and inheritance, together with the administration of ecclesiastical and charitable trust property.[^82] It identifies the group of notables assembled by Bishop Mark of Beheira to assist with church finances after Demetrius II’s death in 1870—not a council established during Cyril’s own patriarchate—as the first nucleus of the Coptic Community Council.[^83]

## Transmission and preservation of the musical legacy

Takla transmitted his knowledge and skills to seven students, including Abuna Murqus of Matay and Mu‘allim Armanyus.[^84] In the following generation, a student of these teachers was the blind cantor Mikha’il Jirjis al-Batanuni, later a teacher at the Institute of Saint Didymus.[^85] Ragheb Moftah selected al-Batanuni to sing for the English musicologist Ernest Newlandsmith, who between 1928 and 1936 notated the complete Liturgy of Saint Basil and numerous hymns reserved for Advent and Lent.[^86]

Magdalena Kuhn’s account of this musical tradition describes approximately 600 liturgical melodies as having survived through oral transmission from the middle of the nineteenth century, while noting that small changes occur over time in an exclusively oral tradition.[^87] The earliest audio recordings described in that account comprise eleven wax cylinders made in 1931 by Alfred Berner, performed by al-Batanuni and preserved in Berlin’s Phonogramm-Archiv.[^88] Between 1935 and 1957, Moftah assembled a further collection of traditional chants, again performed chiefly by al-Batanuni.[^89] The Moftah collection is housed in the Music Division of the Library of Congress in Washington, D.C., and has also been preserved digitally at the German Center of Music in Hannover.[^90] Kuhn emphasizes a limitation of this surviving record: study of the melodies depends heavily on material collected and created by one chanter, Takla, and performed predominantly by one later musician, al-Batanuni.[^91]

## Frequently asked questions

**Why is Pope Cyril IV called the Father of Reform?**
He established modern schools, promoted girls’ education, supported Coptic and foreign-language instruction, introduced a Coptic printing press, and strengthened the training of clergy and cantors.

**Who could attend Cyril IV’s schools?**
His schools admitted Muslims as well as Copts, offered free education, and provided living stipends and boarding arrangements for students from the countryside.

**What did Cyril IV do for Coptic chant?**
He appointed Abuna Takla to teach melodies, encouraged the collection of old chants, and ordered the 1859 publication of The Services of the Deacon.

**Why did Cyril IV travel to Ethiopia?**
He first went as Father Dawud to address disputes involving the Coptic metropolitan and Ethiopian clergy. As patriarch, he returned on a diplomatic mission for Sa‘id and also sought relief for conscripted Copts.

**How did Pope Cyril IV die?**
He died in 1861 at forty-five. The biographical account calls the circumstances obscure; poisoning was alleged by some sources but is not established.

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