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it is highly likely that these hymns were already found in Egypt before the 19th century because Egypt was a heavily Hellenistic culture that operated this way for thousands of years
[B]The following hymns were added recently in the Coptic Church and were not part of the Coptic Heritage:Ton Seena Tolithos EparthenosThey were officially added in the late 19th century during the papacy of Cyril the 4th.
Abouna Takla's 1865 "Deacon Service Book" does not have any existing copies. The idea that these hymns came after Pope Cyril's unification is hearsay. Again I will repeat what I said in post #68, "unless you find a manuscript or document that Pope Cyril or Abouna Takla added these Greek hymns, then it's only speculative evidence you have."
On the other hand, since 75-80% of our Coptic hymns is not written before 1900's
we can conclude that many hymns, both Greek and Coptic, were transmitted orally and not in written form. If you like references, I can give you.
Why would Egypt, a known Hellenistic environment, be exempt from having and using Greek hymns that are not Chalcedonian?
What you choose to ignore is that Coptic liturgical tradition uses popular Greek hymns
The scribes of pharaonic Egypt used heiroglyphic characters to write on the walls of temples and tombs, yet those symbols did not actually represent the phonetic form of the language.[...]Following the conquest of Egypt by Alexander the Great, Greek became the official language and remained so until well after the Arab conquest in 640. Greek was the language spoken in the famous Catechetical School of Alexandria, and it was the medium of communication among the patriarchs and bishops of the early church. It remained the official language until the days of governor 'Abd Allah ibn Marwan (705-709) who tried to use Arabic in public affairs.The Coptic language was the Egyptian vernacular language expressed in Greek characters with the addition of seven letters to represent those sounds that were unknown to the Greeks. These letters were taken over from Demotic. Our earliest examples of Coptic are the London Horoscope of 100 and the two second-century mummy labels from Akhmim.Coptic has five dialects: Sa'idic, Bohairic, Fayyumic, Akhmimic and Subakhmimic. Of these dialects only Bohairic is in use, as the liturgical language of the Coptic Church. Sa'idic may be considered the classical dialect, and it was widespread in Egypt. The other three dialects were limited to the districts of which they bear the names.Though Sa'idic was the general Coptic language until the ninth century, Bohairic replaced Sa'idic, partly on account of ecclesiastical influence, and a good deal of the Sa'idic literature then extant was translated into Bohairic. During the reign of al-Hakim (996-1021) Christians still spoke Coptic among themselves, and Muslims would not know what was being said. Within one hundred years, however, there were many changes.In 1131, the patriarch Gabriel II admonished the priests to explain the Lord's Prayer in the vernacular Arabic. This meant that even at this early date, Coptic was little understood by the people. In the thirteenth and fourteenth centuries, Coptic liturgical books began to have Arabic translations side by side with the Coptic. Yet in Upper Egypt, Coptic seems to have prevailed much longer. Al-Maqrizi implies that Coptic was still spoken in the monasteries around Asyut in the fifteenth century. It is generally believed that Coptic ceased to be a spoken language in the seventeenth century...
In Egypt the Greek and Coptic Churches are not part of the same communion, and so that is the reason for a separation.
Would the Copts in Egypt be able to embrace Armenian communities within their jurisdiction while being respectful of their own Armenian tradition? Would the Armenians in Egypt be able to embrace the structure of the Patriarchate of Alexandria while preserving their own Tradition?
I prefer the term Orthodox Patriarchate of Alexandria because it sounds like it describes an Orthodox structure which is open to all ethnicities.