Footnotes (continued 2)

228.

Stephen includes his θ᾽ among the copies that αὐτοὶ πανταχόθεν συνηθροίσαμεν, which might suit the case of Coislin. 200, as St. Louis would have brought or sent it to France. Mr. Vansittart tested Cod. 38 in Matt. xxvi. 45; Luke viii. 18; xix. 26; James v. 5; 2 Pet. ii. 18, and found it agree in all with Stephen's θ᾽. What of ἀγγελία, 1 John i. 5? In Luke viii. 18 that most careless editor misprints β᾽ when he means θ᾽. See above, p. 124, note 3.

229.

“Textus ipse distinctus est in clausulas majores, seu Paragraphos; ad initium notatos singulos literâ majusculâ miniatâ,” Mill (N. T. Proleg. § 1445). Yet since Burgon testifies that its text “is not broken up into Paragraphs after all,” Mill can only intend to designate in a roundabout way the presence of the larger chapters (p. 55) with their appropriate capitals.

230.

On the death of Dr. John Moore, Bishop of Ely (whose honesty as a book-collector is impeached, on no fair grounds, by Tew in Bridge's “Northamptonshire,” vol. ii. p. 45, Oxon. 1791), in 1714, George I was induced to buy his books and manuscripts for the Library at Cambridge, amounting to 30,000 volumes, in acknowledgement of the attachment of the University to the House of Hanover. Every one remembers the epigram which this royal gift provoked. See “Cap and Gown,” p. 15.

231.

“We often hear,” said a witty and most reverend Irish Prelate, “that the text of the Three Heavenly Witnesses is a gloss; and any one that will go into the College Library may see as much for himself.” It was a little bold in Mr. Charles Forster (“A New Plea,” &c., pp. 119, 120, 139), whose zeal in defence of what he held to be the truth I heartily revere, to urge the authority of Dr. Adam Clarke for assigning this manuscript to the thirteenth century, the rather since almost in the same breath, he stigmatizes the Wesleyan minister for a “self-taught philomath” (p. 122). Dr. Clarke tells us fairly the grounds on which he arrived at his strange conclusion (Observations on the Text of the Three Divine Witnesses, Manchester, 1805, pp. 8-10), and marvellously unsound they are. But what avails authority, quum res ipsa per se clamat? The facsimile made for Dr. Clarke nearly seventy years ago has been copied in Horne's Introduction and twenty other books, and leaves no sort of doubt about the date of Codex Montfortianus.

232.

This Froy or Roy is believed by Mr. Rendel Harris (Origin of Cod. Leic., p. 48) to be the forger of Cod. 61.

233.

Another facsimile (Luke xxi. 36-John viii. 6) is given by Abbott in his “Collation of Four Important Manuscripts” (see Cod. 13). In all four the pericope adulterae follows Luke xxi. 38.

234.

See the style of the Evangelistaria, as cited above, pp. 80-83; Matthaei's uncials BH and Birch's 178 of the Gospels, described below. So B.-C. ii. 13, to be described hereafter, reads in St. Matthew only ἀρχ᾽ ἐκ τοῦ κατὰ ματθαῖον ἁγίου εὐαγγελίου. Compare also Codd. 211, 261, 357, and B.-C. iii. 5 in SS. Matthew and Mark.

235.

Of the 183 manuscript volumes bequeathed by William Wake, Archbishop of Canterbury [1657-1737] to Christ Church (of which he had been a Canon), no less than twenty-eight contain portions of the Greek Testament. They are all described in this list from a comparison of Dean Gaisford's MS. Catalogue (1837) with the books themselves, to which Bp. Jacobson's kindness gave me access in 1861. Corrected by E. M., to whom similar kindness has been shown. See also “Account of some MSS. at Christ Church, Oxford,” by the Rev. Charles H. Hoole, Student.

236.

These formal revisions of the Latin Bible were mainly two, one made by the University of Paris with the sanction of the Archbishop of Sens about 1230, and a rival one undertaken by the Mendicant Orders, through Cardinal Hugo de St. Caro (see above, p. 69), and adopted by their general Chapter held at Paris in 1256. A previous revision had been made by Cardinal Nicolaus and the Cistercian Abbot Stephanus in 1150. A manuscript of that of 1256 was used by Lucas Brugensis and Simon (Wetstein, N. T. Prol. vol. i. p. 85). Canon Westcott calls attention to a Correctorium in the British Museum, King's Library, 1 A. viii.

237.

On fol. 4 we read ἡ βίβλος αὕτη (ἥδε 178) τῆς μονῆς τοῦ Προδρόμου | τῆς κειμένης ἔγγιστα τῆς Ἀε[αι]τίου | ἀρχαϊκὴ δὲ τῆ μονῆ κλῆσις Πέτρα. Compare Cod. 178 and Montfauc, Palaeogr. Graeca, pp. 39, 110, 305.

238.

Noted “Ex libris Georgii Wheleri Westmonasteriensis perigrinatione ejus Constantinopolitanâ collect. Anno Domini 1676.” See Evan. 68; Evst. 3.

239.

Cod. 101 better suits Bengel's description of Uffen. 3 than 97: they are written on different materials, and the description of their respective texts will not let us suspect them to be the same. Wetstein never cites Cod. 101, but the addition of τὸν θεόν at the end of John viii. 27, the reading of the margin of Uffen. 3, has been erroneously ascribed in the critical editions to 97, not to 101.

240.

Cod. Ravianus, Bibl. Reg. Berolinensis [xvi], 4to, 2 vols., on parchment, once belonging to Jo. Rave of Upsal, has been examined by Wetstein, Griesbach, and by G. G. Pappelbaum in 1796. It contains the whole New Testament, and has attracted attention because it has the disputed words in 1 John v. 7, 8. It is now, however, admitted by all to be a mere transcript of the N. T. in the Complutensian Polyglott with variations from Erasmus or Stephen, and as such has no independent authority.

241.

(Wetstein.) The Velesian readings. The Jesuit de la Cerda in his “Adversaria Sacra,” cap. xci (Lyons, 1626), a collection of various readings, written in vermilion in the margin of a Greek Testament (which from its misprint in 1 Pet. iii. 11 we know to be R. Stephen's of 1550) by Petro Faxardo, Marquis of Velez, a Spaniard, who had taken them from sixteen manuscripts, eight of which were in the king's library, in the Escurial. It is never stated what codices or how many support each variation. De la Cerda had received the readings from Mariana, the great Jesuit historian of Spain, then lately dead, and appears to have inadvertently added to Mariana's account of their origin, that the sixteen manuscripts were in Greek. These Velesian readings, though suspected from the first even by Mariana by reason of their strange resemblance to the Latin Vulgate and the manuscripts of the Old Latin, were repeated as critical authorities in Walton's Polyglott, 1657, and (contrary to his own better judgement) were retained by Mill in 1707. Wetstein, however (N. T. Proleg. vol. i. pp. 59-61), and after him Michaelis and Bp. Marsh, have abundantly proved that the various readings must have been collected by Velez from Latin manuscripts, and by him translated into Greek, very foolishly perhaps, but not of necessity with a fraudulent design. Certainly, any little weight the Velesian readings may have, must be referred to the Latin, not to the Greek text. Among the various proofs of their Latin origin urged by Wetstein and others, the following establish the fact beyond the possibility of doubt: (For each of these, there is the reference, the Greek Text, the Vulgate Text, the Vulgate various reading, and the Velesian reading.) Mark viii. 38; ἐπαισχυνθῇ; confusus fuerit; confessus fuerit; ὁμολογήσῃ; Heb. xii. 18; κεκαυμένῳ; accensibilem; accessibilem; προσίτῳ; ——xiii. 2; ἔλαθον; latuerunt; placuerunt; ἤρεσαν; James v. 6; κατεδικάσατε; addixistis; adduxistis; ἠγάγετε; Apoc. xix. 6; ὄχλου; turbae; tubae; σάλπιγγος; ——xxi. 12; ἀγγέλους; angelos; angelos; γωνίας.

242.

(Wetstein.) The Barberini readings must also be banished from our list of critical authorities, though for a different reason. The collection of various readings from twenty-two manuscripts (ten of the Gospels, eight of the Acts and Epistles, and four of the Apocalypse), seen by Isaac Vossius in 1642 in the Barberini Library at Rome, was made about 1625, and first published in 1673 by Peter Possinus (Poussines), a Jesuit, at the end of a catena of St. Mark. He alleged that the collations were made by John M. Caryophilus [d. 1635], a Cretan, while preparing an edition of the Greek Testament, under the patronage of Paul V [d. 1621] and Urban VIII [d. 1644]. As the Barberini readings often favour the Latin version, they fell into the same suspicion as the Velesian: Wetstein especially (N. T. Proleg. vol. i. pp. 61, 62), after pressing against them some objections more ingenious than solid, declares “lis haec non aliter quam ipsis libris Romae inventis et productis, quod nunquam credo fiet, solvi potest.” The very papers Wetstein thus called for were discovered by Birch (Barberini Lib. 209) more than thirty years later, and besides them Caryophilus' petition for the loan of six manuscripts from the Vatican (Codd. BS, 127, 129, 141, 144), which he doubtless obtained and used. The good faith of the collator being thus happily vindicated, we have only to identify his eleven [Cod. 141 of the Gospels being also Act. 75, Paul. 86, Apoc. 40. Another of his manuscripts was Act. 73, Paul. 80.] remaining codices, most of them probably being in that very Library, and may then dismiss the Barberini readings as having done their work, and been fairly superseded.

243.

In Codd. 115 and 202 Eus. is usually, in Codd. 116, 117, 417, 422, and B. M. Addit. 15,581 but rarely, written under Am.: these copies therefore were probably never quite finished. See p. 62, and note 1.

244.

Meerman's other manuscript of the N. T., sold at his sale in 1824, is No. 562.

245.

A collection presented to Urban VIII (1623-44) by Maximilian, Elector of Bavaria, from the spoils of the unhappy Elector Palatine, titular king of Bohemia.

246.

Or rather a.d. 1274. According to Engelbreth the letters stand ψτψπβ, which can only mean a.m. 6782 (see p. 42, note 2).

247.

Thus, at least, I understand Moldenhawer's description, “Evangeliis et Actis λέξεις subjiciuntur dudum in vulgus notae.”

248.

Others F.

249.

By double syn. Moldenhawer may be supposed to mean here and in Cod. 232 both syn. and men.

250.

Readings extracted by Griesbach (Symb. Crit. i. pp. 247-304) from the margin of a copy of Mill's Greek Testament in the Bodleian, in his own or Thomas Hearne's handwriting, were placed here, but are omitted. Scrivener (Cod. Augiensis, Introd. p. xxxvi) has shown that they were derived from Evan. 440.

251.

Holmes, Praefatio ad Pentateuchum, describes his Cod. 32 as “e Codicibus Eugenii, olim Archiepiscopi Slabinii et Chersonis.” Nicephorus also is named by Holmes as the editor of a Catena on the Octateuch and the four books of Kings from the Constantinopolitan manuscripts (Leipzig, 1772-3), and is described as “primo Hieromonachus, et postea Archiepiscopus Slabiniensis et Chersonensis, sedem Astracani habens” (ubi supra, cap. iv).

252.

Written in three several and minute hands (Hort):—A for the Gospels, the Epistle of Pilate and its Answer, and a treatise on the genealogy of the Virgin; B for the Apocalypse and a Synaxarion; C the Acts, Cath. Paul. (Hebrews last), and Lives of the Apostles, followed on the same page by the Psalter by B, so that Apoc. and syn. probably stood last.

253.

This manuscript appears to be the only Greek witness for the Old Latin and Curetonian Syriac variation Matt. i. 16 ἰωσὴφ ᾧ μνηστευθῆσα παρθένος μαριὰμ ἐγέννησεν ιν τὸν λεγόμενον χν. But then it was written in Italy, as Ceriani judges.

254.

The asper or asprum was a mediaeval Greek silver coin (derived from ἄσπρος, albus); we may infer its value from a passage cited by Ducange from Vincentius Bellovac. xxx. 75 “quindecim drachmas seu asperos.”

255.

450. Great Gr. Monastery at Jerusalem 1 [July 1, 1043], 8vo, syn., Eus. t., first three Gospels with an Arabic version, neatly written by a reader, Euphemius. This appears to be Coxe's 6, 4to, St. Luke only. 451. Jerusalem 2 [xii], 8vo. 452. Jerusalem 3 [xiv], 8vo. 453. Jerusalem 4 [xiv], 8vo. 454. Jerusalem 5 [xiv], 8vo. 455. Jerusalem 6 [xiv], 4to, with a commentary. 456. Jerusalem 7 [xiii], 4to, St. Matthew with a commentary, neatly written. Perhaps Coxe's 43 [xi], in gold uncial letters. 457. St. Saba 2 [xiii], 4to, syn., men., is Act. 186, Paul. 234. 458. St. Saba 3 [dated 1272, Indiction 15], 16mo. 459. St. Saba 7 [xii], 8vo. 460. St. Saba 8 [xii], 8vo. 461. See Evan. 481. 462. St. Saba 10 [xiv], 4to, is also Act. 187, Paul. 235, Apoc. 86. 463. St. Saba 11 [xiv], 4to, chart. 464. St. Saba 12 [xi], 4to. 465. St. Saba 19 [xiii], 8vo. 466. St. Saba 20 [xiii], 8vo, is Act. 189, Paul. 237, Apoc. 862 or 89. Also “from a monastery in the island of Patmos.” 467. [xi], 4to. 468. [xii], 8vo, with a commentary. 469. [xiv], 4to.

256.

The Psalter 5pe (Petrop. ix. 1) [994], containing the hymns, Luke i. 46-55; 68-79; ii. 29-32, is like our Evan. 612, which see.

257.

In addition to Evann. 73, 74, Gaisford in 1837 catalogued, and Scrivener in 1861 inspected, these fourteen copies of the Gospels in the collection of Archbishop Wake, now at Christ Church, Oxford. They were brought from Constantinople about 1731, and have now been described in the Rev. G. W. Kitchin's Catalogue of the Manuscripts in Christ Church Library (4to, 1867).

258.

The letter χ is quite illegible, but the Indiction 9 belongs only to a.d. 831, 1131, 1431, while the style of the manuscript leaves no doubt which to choose.

259.

Of these manuscripts Thomas Mangey (Evan. 483) states on the fly-leaves that he collated Nos. 12, 25, 28, 34 in 1749. Caspar Wetstein collated the Apocalypse in Nos. 12 and 34 for his relative's great edition; while in the margin of No. 35, a 4to Greek Testament printed at Geneva (1620), is inserted a most laborious collation (preceded by a full description) of eight of the Wake manuscripts with Wetstein's N. T. of 1711, having this title prefixed to them, “Hae Variae lectiones ex MSS. notatae sunt manu et opera Johannis Walkeri, A. 1732.” John Walker, most of whose labours seem never yet to have been used, although they were known to Berriman in 1741 (Critical Dissertation on 1 Tim. iii. 16, pp. 102-4), was Fellow of Trinity College, Cambridge, where so many of his critical materials accumulated for the illustrious Bentley are deposited. Walker d. 1741, Archdeacon of Hereford, after Bentley's will, six months before him. The codd. in Trinity College were bought from Bentley's heirs (not from Richard Bentley) when Wordsworth was Master (1820-41), and so were not in Bentley's hands when Walker died. Old Latin Biblical Texts, xxiv-vi. Of his eight codices, we find on investigation that Walker's C is Wake 26; Walker's 1 is Wake 20 (collations of these two, sent by Walker to Wetstein, comprise Codd. 73, 74, described above); Walker's B is Wake 21; Walker's D is Wake 24, both of Gospels; Walker's E is Wake 18, his H is Wake 19, both Evangelistaria; Walker's q is Wake 12, of which Caspar Wetstein afterwards examined the Apocalypse (Cod. 26); Walker's W is Wake 38 of the Acts and Epistles, or Scholz's Act. 191, Paul. 245.

260.

Bentley specifies “argumenta inedita Cosmae Indicopleustae in 4 Evangelia, et versus iambici fortasse Jacobi Calligraphi: argumenta incerti ad Actus: prologus ineditus et argumenta Oecumenii ad Epistolas omnes.”

261.

Matt. iv. 1-vii. 6; xx. 21-xxi. 12; Luke iv. 29-v. 1; 17-33; xvi. 24-xvii. 13; xx. 19-41; John vi. 51-viii. 2; xii. 20-40; xiv. 27-xv. 13; xvii. 6-xviii. 2; 37-xix. 14.

262.

In Mr. Coxe's “Report to Her Majesty's Government,” we find an account (which illness compelled him to give at second hand) of several copies of the Gospels and one palimpsest Evangelistarium, all dated [xii], still remaining in this Prelate's Library.

263.

For Add. 11,837, which is mscr, see Evan. *201.

264.

Belsheim (Cod. Aureus, Proleg. p. xvii and note 3) gives a short life of that noble Swede, John Gabriel Sparvenfeldt [1655-1727], who was sent over Europe by his master, Charles XI, to procure manuscripts for the Royal Library, and bought the Latin Codex Aureus at Madrid in 1690.

265.

Gregory considers this to be (not a duplicate but) the same as Cod. 634.

266.

For the other Evann. at Patmos, see No. 1160, &c.

267.

For all these MSS. (Evann. 1148, 1149, 1261, 1262, 1263, 1265-1268, 1274-1279), see Ἱεροσολομιτικὴ Βιβλιοθήκη, κ.τ.λ., ὑπὸ Α. Παπαδοπούλου Π. Κεραμέως. Τόμος Πρῶτος. Ἐν Πετρουπόλει, 1891.

268.

Mr. Ellis (Bentleii Critica Sacra, pp. xxviii, xxix) represents, among facts which I am better able to verify, that Act. and Epp. 25, 26, and Epp. 15, were collated by Wetstein, and his labours preserved at Trin. Coll. Cambridge (B. xvii. 10, 11). The manuscripts he indicates so ambiguously must be Paul. 25, 26, and Act. 15, since Wetstein is not known to have worked at Act. 25, 26, or Paul. 15.

269.

Covell once marked this codex 5, but afterwards gave it the name of the Sinai MS. (little anticipating worthier claimants for that appellation), reserving 5 for Harl. 5777 or Evan. 446.

270.

See under 98.

271.

Cod. 162 has attracted much attention from the circumstance that it is the only unsuspected witness among the Greek manuscripts for the celebrated text 1 John v. 7, 8, whose authenticity will be discussed in Vol. II. Ch. XII. A facsimile of the passage in question was traced in 1829 by Cardinal Wiseman for Bishop Burgess, and published by Horne in several editions of his “Introduction,” as also by Tregelles (Horne, vol. iv. p. 217). If the facsimile is at all faithful, this is as rudely and indistinctly written as any manuscript in existence; but the illegible scrawl between the Latin column in the post of honour on the left, and the Greek column on the right, has been ascertained by Mr. B. H. Alford (who examined the codex at Tregelles' request) to be merely a consequence of the accidental shifting of the tracing paper, too servilely copied by the engraver.

272.

Scholz says 1344, and Tischendorf corrects but few of his gross errors in these Catalogues: but a.m. 6902, which he cites from the manuscript, is a.d. 1394.

273.

Here again we banish to the notes Scholz's list from Cod. 182 to Cod. 189, for the reasons stated after Evan. 449. 182. (Paul. 243.) Library of St. John's monastery at Patmos [xii], 8vo, also another [xiii] 8vo. 183. (Paul. 231.) Library of the Great Greek monastery at Jerusalem 8 [xiv], 8vo. This must be Coxe's No. 7 [x], 4to, beginning Acts xii. 6. 184. (Paul. 232, Apoc. 85.) Jerusalem 9 [xiii], 4to, with a commentary. This is evidently Coxe's No. 15, though he dates it at the end of [x]. 185. (Paul. 233.) St. Saba, Greek monastery, 1 [xi], 12mo. 186. (Evan. 457.) 187. (Evan. 462.) 188. (Paul. 236.) St. Saba 15 [xii], 4to. 189. (Evan. 466.)

274.

From the monastery of Grotta Ferrata, near Tusculum, “Ubi degunt ab antiquo tempore monachi, ordinis S. Basilii Magni, ritum Italo-Graecum observantes,” Holmes. Praef. ad Pentateuch. on his Cod. 128, which came to the Vatican from the same place. It is the traditional Villa Luculli.

275.

Birch shows the connexion of Caryophilus with this important copy (which much resembles the Leicester manuscript, Evan. Cod. 69) from James v. 5, and especially from 3 John 5 μισθόν for πιστόν, a lectio singularis. In this codex, as in the others cited, Heb. stands before 1 Tim.

276.

The gold ducat coined for the Military Order of St. John at Rhodes (see Ducange) was worth 9s. 6d. English money.

277.

Here again we set Scholz's codices in a note, substituting others in their room. Scholz's run, 231. (Act. 183.) 232. (Act. 184.) 233. (Act. 185.) 234. (Evan. 457.) 235. (Evan. 462.) 236. (Act. 188.) 237. (Evan. 466.) 243. (Act. 182), two separate codices.

278.

Mr. B. W. Newton superintended the publication of Tregelles' last part of his Greek New Testament under circumstances which disarm criticism, but Tregelles could hardly have meant that in the Apocalypse “much of Cod. 14 (Leicestrensis) has been supplied by a later hand from the Codex Montfortianus, Apoc. 92” (Introductory Notice, p. 1). The original hand remains unchanged in the Leicester copy, even on the last torn leaf containing portions of Apoc. xix, but the converse supposition is very maintainable, though not quite certain, that the Apocalypse in Cod. 92 was transcribed from Cod. 14.

279.

Gregory has substituted this for Scholz's 23, which he finds does not contain Apoc. Whatever readings he cites under these three numbers, are simply copied from Wetstein (Kelly's “Revelation,” Introd. p. xi, note). Dr. Gregory has seen all the four.

280.

After this again we withdraw Scholz's copies, as virtually included in Coxe's, putting others in their room. They are 85. (Act. 184.) 86. (Evan. 462), thrice cited ineunte libro (Tischendorf). 862 of Scholz, being 89 of Tischendorf (Evan. 466).

281.

We cannot identify 109, Bentley's R (Regis Galliae, 1872): cf. Ellis, Bentleii Critica Sacra, Intr. p. xxix.

282.

In the sixth lesson for the Holy Passions the prefatory clause to Mark xv. 16 is founded on an obvious misconception: Τῷ καιρῷ ἐκείνῳ οἱ στρατιῶται ἀπήγαγον τὸν ϊν εἰς τὴν ἀυλὴν τοῦ καϊάφα, ὅ ἐστι πραιτώριον. We remember no similar instance of error.

283.

Laud. Gr. 36, which in the Bodleian Catalogue is described as an Evangelistarium, is a collection of Church Lessons from the Septuagint read in Lent and the Holy Week, such as we described above. It has red musical notes, and seems once to have borne the date a.d. 1028. It is Dean Holmes' No. 61 (Praef. ad Pentateuch).

284.

As with the MSS. of the Gospels, and for the reasons assigned above, we remove to the foot of the page, and do not reckon in our numbering, the twenty-one copies seen by Scholz in Eastern Libraries. 158. Library of the Great Greek Monastery at Jerusalem, No. 10 [xiv], fol. 159. “Biblioth. monasterii virginum τῆς μεγάλης παναγίας a S. Melana erect.” [xiii], fol., very neat (“non sec. viii ut monachi putant,” Scholz). 160. (Apost. 33.) St. Saba 4, written there by one Antony [xiv], 8vo. 161. St. Saba 5 [xv], 8vo, chart. 162. St. Saba 6 [xv], 16mo, chart. 163. St. Saba 13 [xiii], 4to, chart., adapted (as also those that follow) to the use of Palestine. 164. St. Saba [xiv], 4to. 165. St. Saba 17 [xv], 4to, chart. 166. St. Saba 21 [xiii], fol. 167. St. Saba 22 [xiv], fol. 168. St. Saba 23 [xiii], fol. 169. St. Saba 24 [xiii], fol. 170. St. Saba 25 [xiii], fol. 171. (Apost. 52.) St. Saba (unnumbered) [written July, 1059, in the monastery of Θεοτόκος, by Sergius, a monk of Olympus in Bithynia], 8vo. [+]172. Library of St. John's monastery at Patmos [“iv” Scholz, obviously a misprint], fol. [+]173. Patmos [ix], 4to. [+]174. Patm. [x], 4to. [+]175. Patm. [x], 4to. 176. Patm. [xii], 4to. 177. Patm. [xiii], 4to. 178. Patm. [xiv], 4to, in the same Library, but not numbered. Some of these MSS. have been removed to Europe since Scholz made his reckoning, e.g. Parham No. 20 (Evst. 236).

285.

At the end in small gold uncials the following very curious colophon was deciphered by Dean Burgon and the learned sub-librarian Signor Veludo jointly: Μηνὶ μαΐω Ἰνδ. ΙΔ. ἔτους ϛφνδ᾽. προσηνέχθη παρὰ βασιλείου μοναχοῦ πρεσβυτέρου καὶ ἡγουμένου τῆς σεβασμίας μονῆς τῆς κοιμήσεως τῆς θκου εἰς τὴν ἀυτὴν μονὴν βιβλία τέσσαρα; τὸ ἀυτὸεὐαγγέλιον, ἀπόστολος, προφητεία, καὶ ἀναγνοστικόν, ὁ βίος τοῦ ἁγίου. καὶ ἐστύχηται δίδωσθαι ὑπὲρ τῆς αὐτῆς προσενέξαιως ἑνὶ ἑκάστω χρόνω ἀπὸ τοῦ δοχείου τῆς αὐτῆς μονῆς ὑπὲρ μνήμης αὐτ νόμισμα ἒν ἥμισον, μέχ[ρι γὰρ τού] τὰ τῶν χριστιανῶν [συ]νίσταται; περιφυλάττεται δὲ καὶ ἡ ἁγία μονὴ αὕτη; ἐν γὰρ τῶ τυπικῶ τῆς μονῆς περὶ τοῦ κατίδους (sic) τῶν ἀυτῆς βιβλίων, καὶ περὶ τῆς διανομῆς τοῦ ἑνὸς ἡμίσου νομίσματος σαφέστερον διερμηνεύει.

286.

Thus 222, with only two other Evangelistaria (6, 13) and Evan. 59 by the first hand, supports Cod. א and Eusebius in the significant omission of υἱοῦ βαραχίον, Matt. xxiii. 35.

287.

[+]Evan. Td and Te and Λ (1) should also properly be classed as Lectionaries. Apost. 15, and perhaps Apost. 24, also contains Lessons from the Gospels. The two copies of the Gospels, Lowes formerly Askew, membr. 4to, mentioned by Scholz (N. T., vol. i. p. cxix), and stated by Marsh on Michaelis, vol. ii. p. 662, to have been bought at Askew's sale by Mr. Lowes, the bookseller, are shown by the sale catalogue to have Evangelistaria. They have not yet been traced. (Ed. 3.)

288.

In 1721. See Monk's “Life of Bentley,” vol. ii. p. 149. This is Bentley's O, John Walker's collation of which is preserved at Trin. Coll. (B. xvii. 34). Ellis, Bentleii Critica Sacra, Introd. pp. xxix, xxx.

289.

As in our preceding lists, we remove to this foot-note Scholz's six copies seen at St. Saba, and occupy their numbers by other manuscripts. They are Apost. 49. St. Saba 16 [xiv], 4to, chart. 50. St. Saba 18 [xv], 8vo. 51. St. Saba 26 [xiv], fol. 52. (Evst. 171.) 53. (Evst. 160.) 54. St. Saba (unnumbered) [xiii], 4to.

290.

An independent mode of reckoning the commencement of the indiction was followed in Egypt under the later Roman Empire. The indiction there began normally in the latter half of the month Pauni, which corresponds to about the middle of June; but the actual day of commencement appears to have been variable and to have depended upon the exact period of the rising of the Nile.—“Catalogue of Greek Papyri in the British Museum,” pp. 197, 198.

291.

So Scholz's index, and we may suppose correctly, but in his Catalogue of Evangelistaria he numbers it 1256.