Part 2 — Footnotes (continued 2)

357.

A trace of this remains in the old Gallican Liturgy,—pp. 137-8.

358.

Bingham, xiv. iii. 3.

359.

Opp. vol. vii. p. 791 B.

360.

See Dean Payne Smith's Translation, p. 863.

361.

κατὰ τὴν μεγάλην τοῦ Πάσχα ἑσπέραν ταῦτα πάντα ἀναγινώσκεται.—Chrys. Opp. vii. 818 c.

362.

“Passio autem, quia uno die legitur, non solet legi nisi secundum Matthæum. Voluerain aliquando ut per singulos annos secundum omnes Evangelistas etiam Passio legeretur. Factum est. Non audierunt homines quod consueverant, et perturbati sunt.”—Opp. vol. v. p. 980 e.

363.

Ed. Mabillon, pp. 130-5.

364.

Epiph. Opp. ii. 152-3.

365.

Chrys. Opp. i. 497 c.

366.

Epiph. Opp. ii. 285-6.

367.

The learned reader will be delighted and instructed too by the perusal of both passages. Chrysostom declares that Christmas-Day is the greatest of Festivals; since all the others are but consequences of the Incarnation. Epiphanius remarks with truth that Ascension-Day is the crowning solemnity of all: being to the others what a beautiful head is to the human body.

368.

Constt. Apostt. lib. viii. c. 33. After the week of the Passion and the week of (1) the Resurrection,—(2) Ascension-Day is mentioned;—(3) Pentecost;—(4) Nativity;—(5) Epiphany. [Note this clear indication that this viiith Book of the Constitutions was written or interpolated at a subsequent date to that commonly assigned to the work.]

369.

Bingham's Origines, B. xx. c. iv. § 2.

370.

Chrys. Opp. ii. 355. (See the Monitum, p. 352.)

371.

Chrys. Opp. ii. 369 d.

372.

Epiphanius, Adv. Haer. li, c. xvi. (Opp. i. 439 a.)

373.

See above, pp. 58-9 and 67.

374.

Opp. iii. 102 b. See Bingham on this entire subject,—b. xiv, c. iii.

375.

“Illa quae non scriptu, sed tradita custodimus, quae quidem toto terrarum orbe observantur, datur intelligi vel ab ipsis Apostolis, vel plenariis Conciliis quorum in Ecclesia saluberrima authoritas, commendata atque statuta retineri. Sicut quod Domini Passio, et Resurrectio, et Ascensio in cœlis, ut Adventus de cœlo Spiritus Sancti anniversaria sollemnitate celebrantur.”—Ep. ad Januarium, (Opp. ii. 124 b, c).

376.

“Lect. fer. quint., quae etiam Festum Adscensionis Domini in caelos, ad mat. eadem ac lect. tert. Resurrect.; in Euchar. lect. sext. Resurrect.”—But “Lect. γ Resurrectionis” is “Marc. xvi. 9-20:” “Lect. σ,” “Luc. xxiv. 36-53.”—See Dean Payne Smith's Catalogus Codd. Syrr. (1864) pp. 116, 127.

377.

See above, p. 34, note (e).

378.

R. Payne Smith's Catal. p. 148.

379.

Hieronymi Comes, (ed. Pamel. ii. 31.)—But it is not the Gallican. (ed. Mabillon, p. 155.) ... It strikes me as just possible that a clue may be in this way supplied to the singular phenomenon noted above at p. 118, line 22-8.

380.

Εὐαγγέλια ἀναστασιμὰ ἑωθινά. See Scrivener's Introduction, p. 72, and R. P. Smith's Catal. p. 127. See by all means, Suicer's Thes. Eccl. i. 1229.

381.

Dr. Wright's Catal. p. 70, No. cx. (Addit. 14,464: fol. 61 b.)

382.

Ibid. No. lxx (fol. 92 b), and lxxii (fol. 87 b).

383.

“Quae titulo Josephi et Nicodemi insignitur.” (R. Payne Smith's Catal. p. 116.)—In the “Synaxarium” of Matthaei (Nov. Test. 1803, i. p. 731) it is styled Κ. τῶν μ. καὶ Ἰωσὴφ τοῦ δικαίου.

384.

Adler's N. T. Verss. Syrr. p. 71.

385.

Dean Payne Smith's Catal. p. 146.

386.

Ed. Mabillon, pp. 144-5.

387.

“Resurrectio Domini nostri I. C. ex more legitur bis diebus [Paschalibus] ex omnibus libris sancti Evangelii.” (Opp. v. 977 c)—“Quoniam hoc moris est ... Marci Evangelium est quod modo, cum legeretur, audivimus.” “Quid ergo audivimus Marcum dicentem?” And he subjoins a quotation from S. Mark xvi. 12.—Ibid. 997 f, 998 b.

388.

Hieron. Comes (ed. Pamel. ii. 27.)

389.

So Scrivener's Introduction, p. 75.—Little stress, however, is to be laid on Saint's Day lessons. In Matthaei's “Menologium” (Nov. Test. 1803, i. p. 765), I find that S. Luke viii. 1-4, or else S. John xx. 11-18 was the appointed Lection. See his note (5) at p. 750.

390.

Note, (in addition to all that has gone before,) that the Festivals are actually designated by their Greek names in the earliest Latin Service Books: not only “Theophania,” “Epiphania,” “Pascha,” “Pentecostes,” (the second, third and fourth of which appellations survive in the Church of the West, in memoriam, to the present hour;) but “Hypapante,” which was the title bestowed by the Orientals in the time of Justinian, on Candlemas Day, (our Feast of the Purification, or Presentation of Christ in the Temple,) from the “Meeting” of Symeon on that occasion. Friday, or παρασκευή, was called “Parasceve” in the West. (Mab. Lit. Gall. p. 129.) So entire was the sympathy of the East with the West in such matters in very early times, that when Rome decided to celebrate the Nativity on the 25th December, Chrysostom (as we have been reminded) publicly announced the fact at Constantinople; and it was determined that in this matter East and West would walk by the same rule.

391.

From Professor Wright's Catalogue of Syriac MSS. in the British Museum (1870) it appears that the oldest Jacobite Lectionary is dated A.D. 824; the oldest Nestorian, A.D. 862; the oldest Malkite, A.D. 1023. The respective numbers of the MSS. are 14,485; 14,492; and 14,488.—See his Catalogue, Part I. pp. 146, 178, 194.

392.

It is exhibited in the same glass-case with the Cod. Alexandrinus (A.)

393.

The reader is requested to refer back to p. 45, and the note there.—The actual words of Eusebius are given in Appendix (B).

394.

See the enumeration of Greek Service-Books in Scrivener's Introduction, &c. pp. 211-25. For the Syriac Lectionaries, see Dean Payne Smith's Catalogue, (1864) pp. 114-29-31-4-5-8: also Professor Wright's Catalogue, (1870) pp. 146 to 203.—I avail myself of this opportunity to thank both those learned Scholars for their valuable assistance, always most obligingly rendered.

395.

“Evangelistariorum codices literis uncialibus scripti nondum sic ut decet in usum criticum conversi sunt.” Tischendorf, quoted by Scrivener, [Introduction to Cod. Augiensis,—80 pages which have been separately published and are well deserving of study,—p. 48,] who adds,—“I cannot even conjecture why an Evangelistarium should be thought of less value than another MS. of the same age.”—See also Scrivener's Introduction, &c. p. 211.

396.

e.g. Addit. MSS. 12,141: 14,449: 14,450-2-4-5-6-7-8: 14,461-3: 17,113-4-5-6:--(= 15 Codd. in all:) from p. 45 to p. 66 of Professor Wright's Catalogue.

397.

Addit. MS. 14,464. (See Dr. Wright's Catalogue, p. 70.)

398.

Add to the eight examples adduced by Mr. Scrivener from our Book of C. P., (Introduction, p. 11), the following:—Gospels for Quinquagesima, 2nd S. after Easter, 9th, 12th, 22nd after Trinity, Whitsunday, Ascension Day, SS. Philip and James (see below, p. 220), All Saints.

399.

Thus the words εἶπε δὲ ὁ Κύριος (S. Luke vii. 31) which introduce an Ecclesiastical Lection (Friday in the iiird week of S. Luke,) inasmuch as the words are found in no uncial MS., and are omitted besides by the Syriac, Vulgate, Gothic and Coptic Versions, must needs be regarded as a liturgical interpolation.—The same is to be said of ὁ Ἰησοῦς in S. Matth. xiv. 22,—words which Origen and Chrysostom, as well as the Syriac versions, omit; and which clearly owe their place in twelve of the uncials, in the Textus Receptus, in the Vulgate and some copies of the old Latin, to the fact that the Gospel for the ixth Sunday after Pentecost begins at that place.—It will be kindred to the present inquiry that I should point out that in S. Mark xvi. 9, Ἀναστάς ὁ Ἰησοῦς is constantly met with in Greek MSS., and even in some copies of the Vulgate; and yet there can be no doubt that here also the Holy Name is an interpolation which has originated from the same cause as the preceding. The fact is singularly illustrated by the insertion of “Ο ΙΣ” in Cod. 267 ( = Reg. 69,) rubro above the same contraction (for ὁ Ἰησους) in the text.

400.

Not, of course, so long as the present senseless fashion prevails of regarding Codex B, (to which, if Cod. L. and Codd. 1, 33 and 69 are added, it is only because they agree with B), as an all but infallible guide in settling the text of Scripture; and quietly taking it for granted that all the other MSS. in existence have entered into a grand conspiracy to deceive mankind. Until this most uncritical method, this most unphilosophical theory, is unconditionally abandoned, progress in this department of sacred Science is simply impossible.

401.

See Matthaei's note on S. Luke xxii. 43, (Nov. Test. ed. 1803.)

402.

This will be best understood by actual reference to a manuscript. In Cod. Evan. 436 (Meerman 117) which lies before me, these directions are given as follows. After τὸ σὸν γενέσθω (i.e. the last words of ver. 42), is written ὑπέρβα εἰς τὸ τῆς γ᾽. Then, at the end of ver. 44, is written—ἄρχου τῆς γ᾽, after which follows the text καὶ ἀναστὰς, &c. In S. Matthew's Gospel, at chap, xxvi, which contains the Liturgical section for Thursday in Holy Week (τῇ ἁγίᾳ καὶ μεγάλη έ), my Codex has been only imperfectly rubricated. Let me therefore be allowed to quote from Harl. MS. 1810, (our Cod. Evan. 113) which, at fol. 84, at the end of S. Matth. xxvi. 39, reads as follows, immediately after the words,—αλλ᾽ ὡς συ:—Π/Υ, [Cross] (i.e. ὑπάντα.) But in order to explain what is meant, the above rubricated word and sign are repeated at foot, as follows:—[Cross] ὑπάντα εἰς τὸ κατὰ Λουκὰν ἐν κεφαλαίῳ ΡΘ. ὤφθη δὲ αὐτῳ ἄγγελος: εἶτα στραφεὶς ἐνταῦθα πάλιν, λέγε: καὶ ἔρχεται πρὸς τοὺς μαθητάς—which are the first words of S. Matth. xxvi. 40. Accordingly, my Codex (No. 436, above referred to) immediately after S. Luke xxii. 42, besides the rubric already quoted, has the following: ἄρξου τῆς μεγάλης έ. Then come the two famous verses (ver. 43, 44); and, after the words ἀναστὰς ἀπὸ τῆς προσευχῆς, the following rubric occurs: ὑπάντα εἰς τὸ τῆς μεγάλης έ Ματθ. ἔρχεται πρὸς τοῦς μαθητάς. [With the help of my nephew, (Rev. W. F. Rose, Curate of Holy Trinity, Windsor,) I have collated every syllable of Cod. 436. Its text most nearly resembles the Rev. F. H. Scrivener's l, m, n.]

403.

See by all means Matthaei's Nov. Test. (ed. 1803,) i. p.491, and 492.

404.

See above, p. 75, note (h).

405.

For the 5th Sunday of S. Luke.

406.

Such variations are quite common. Matthaei, with his usual accuracy, points out several: e.g. Nov. Test. (1788) vol. i. p. 19 (note 26), p. 23: vol. ii. p. 10 (note 12), p. 14 (notes 14 and 15), &c.

407.

SS. Philip and James.

408.

viz. σαββάτῳ θ: i.e. the ixth Saturday in S. Luke.—Note that Cod. A also reads ἐγένετο δέ in S. Lu. xi. 1.

409.

viz. Monday in the vth, Thursday in the vith week after Pentecost, and the viiith Sunday after Pentecost.

410.

viz. S. Luke xiii. 2: xxiv. 36. S. John i. 29 (ὁ Ἰωάννης): 44: vi. 14: xiii. 3,—to which should perhaps be added xxi. 1, where B, א, A, C (not D) read Ἰησοῦς.

411.

See by all means Matthaei's interesting note on the place,—Nov. Test. (1788) vol. i. p. 113-4. It should be mentioned that Cod. C (and four other uncials), together with the Philoxenian and Hierosolymitan versions, concur in exhibiting the same spurious clause. Matthaei remarks,—“Origenes (iv. 171 d) hanc pericopam haud adeo diligenter recensens terminat eum in γενηθήτω σοι.” Will not the disturbing Lectionary-practice of his day sufficiently explain Origen's omission?

412.

I recall S. John x. 29: xix. 13: xxi. 1;—but the attentive student will be able to multiply such references almost indefinitely. In these and similar places, while the phraseology is exceedingly simple, the variations which the text exhibits are so exceeding numerous,—that when it is discovered that a Church Lesson begins in those places, we may be sure that we have been put in possession of the name of the disturbing force.

413.

Viz. K and M. (Field's Chrys. p. 251.)—How is it that the readings of Chrysostom are made so little account of? By Tregelles, for example, why are they overlooked entirely?

414.

See above, p. 197 to 204.

415.

e.g. in Cod. Evan. 10 and 270.

416.

In some cursive MSS. also, (which have been probably transcribed from ancient originals), the same phenomenon is observed. Thus, in Evan. 265 ( = Reg. 66), ΤΕΛ only occurs, in S. Mark, at ix. 9 and 41: xv. 32 and 41: xvi. 8. ΑΡΧ at xvi. 1. It is striking to observe that so little were these ecclesiastical notes (embedded in the text) understood by the possessor of the MS., that in the margin, over against ch. xv. 41, (where “ΤΕΛ:” stands in the text,) a somewhat later hand has written,—ΤΕ[λος] Τ[ης] ΩΡ[ας]. A similar liturgical note may be seen over against ch. ix. 9, and elsewhere. Cod. 25 (= Reg. 191), at the end of S. Mark's Gospel, has only two notes of liturgical endings: viz. at ch. xv. 1 and 42.

417.

Among the Syriac Evangelia, as explained above (p. 215), instances occur of far more ancient MSS. which exhibit a text rubricated by the original scribe. Even here, however, (as may be learned from Dr. Wright's Catalogue, pp. 46-66,) such Rubrics have been only irregularly inserted in the oldest copies.

418.

Note, that the Codex from which Cod. D was copied will have exhibited the text thus,—ΑΠΕΧΕΙ ΤΟ ΤΕΛΟΣ ΗΛΘΕΝ Η ΩΡΑ.—which is the reading of Cod. 13 ( = Reg. 50.) But the scribe of Cod. D, in order to improve the sense, substituted for ἦλθεν the word καί. Note the scholion [Anon. Vat.] in Possinus, p. 321:—ἀπέχει, τουτέστι, πεπλήρωται, τέλος ἔχει τὸ κατ᾽ ἐμέ. Besides the said Cod. 13, the same reading is found in 47 and 54 (in the Bodl.): 56 (at Linc. Coll.): 61 (i.e. Cod. Montfort.): 69 (i.e. Cod. Leicestr.): 124 (i.e. Cod. Vind. Lamb. 31): csecr (i.e. Lambeth, 1177): 2pe (i.e. the 2nd of Muralt's S. Petersburg Codd.); and Cod. 439 (i.e. Addit. Brit. Mus. 5107). All these eleven MSS. read ἀπέχει τὸ τέλος at S. Mark xiv. 41.

419.

So Scholz (i. 200):—“Pericopa hæc casu quodam forsan exciderat a codice quodam Alexandrino; unde defectus iste in alios libros transiit. Nec mirum hunc defectum multis, immo in certis regionibus plerisque scribis arrisisse: confitentur enim ex ipsorum opinione Marcum Matthæo repugnare. Cf. maxima Eusebium ad Marinum,” &c.

420.

περιττὰ ὰν εἴη, καὶ μάλιστα εἴπερ ἔχοιεν ἀντιλογίαν τῇ τῶν λοιπῶν εὐαγγελιστῶν μαρτυρίᾳ. (Mai, Bibl. P.P. Nova, vol. iv. p. 256.)

421.

Alford's N.T. vol. i. p. 433, (ed. 1868.)—And so Tischendorf, (ed. 8va. pp. 406-7.) “Talem dissentionem ad Marci librum tam misere mutilandum adduxisse quempiam, et quidem tanto cum successu, prorsus incredibile est, nec ullo probari potest exemplo.”—Tregelles is of the same opinion. (Printed Text, pp. 255-6.)—Matthaei, a competent judge, seems to have thought differently. “Una autem causa cur hic locus omitteretur fuit quod Marcus in his repugnare ceteris videtur Evangelistis.” The general observation which follows is true enough:—“Quæ ergo vel obscura, vel repugnantia, vel parum decora quorundam opinione habebantur, ca olim ab Criticis et interpretibus nonnullis vel sublata, vel in dubium vocata esse, ex aliis locis sanctorum Evangeliorum intelligitur.” (Nov. Test. 1788, vol. ii. p. 266.) Presently, (at p. 270,)—“In summâ. Videtur unus et item alter ex interpretibus, qui hæc cæteris evangeliis repugnare opinebatur, in dubium vocasse. Hunc deinde plures temere secuti sunt, ut plerumque factum esse animadvertimus.” Dr. Davidson says the same thing (ii. 116.) and, (what is of vastly more importance,) Mr. Scrivener also. (Coll. Cod. Sin. p. xliv.)

422.

I have to acknowledge very gratefully the obliging attentions of M. de Wailly, the chief of the Manuscript department.

423.

See above, p. 224.

424.

Whereas in the course of S. Matthew's Gospel, only two examples of + ΤΕΛΟΣ + occur, (viz. at ch. xxvi. 35 and xxvii. 2,)—in the former case the note has entirely lost its way in the process of transcription; standing where it has no business to appear. No Liturgical section ends thereabouts. I suspect that the transition (ὑπέρβασις) anciently made at ver. 39, was the thing to which the scribe desired to call attention.

425.

= Coisl. 20. This sumptuous MS., which has not been adapted for Church purposes, appears to me to be the work of the same scribe who produced Reg. 178, (the codex described above); but it exhibits a different text. Bound up with it are some leaves of the LXX of about the viiith century.

426.

End of the Lection for the Sunday before Epiphany.

427.

In S. Matthew's Gospel, I could find ΤΕΛΟΣ so written only twice,—viz. at ch. ii. 23 and xxvi. 75: in S. Luke only once,—viz. at ch. viii. 39. These, in all three instances, are the concluding verses of famous Lessons,—viz. the Sunday after Christmas Day, the iiird Gospel of the Passion, the vith Sunday of S. Luke.

428.

This has already come before us in a different connection: (see p. 119): but it must needs be reproduced here; and this time, it shall be exhibited as faithfully as my notes permit.

429.

(1) In Evan. 282 (written A.D. 1176),—a codex which has been adapted to Lectionary purposes,—the sign τελ and ετ, strange to say, is inserted into the body of the Text, only at S. Mark xv. 47 and xvi. 8. (2) Evan. 268, (a truly superb MS., evidently left unfinished, the pictures of the Evangelists only sketched in ink,) was never prepared for Lectionary purposes; which makes it the more remarkable that, between ἐφοβοῦντο γάρ and ἀναστάς, should be found inserted into the body of the text, τὲ. in gold. (3) I have often met with copies of S. Matthew's, or of S. Luke's, or of S. John's Gospel, unfurnished with a subscription in which ΤΕΛΟΣ occurs: but scarcely ever have I seen an instance of a Codex where the Gospel according to S. Mark was one of two, or of three from which it was wanting; much less where it stood alone in that respect. On the other hand, in the following Codices,—Evan. 10: 22: 30: 293,—S. Mark's is the only Gospel of the Four which is furnished with the subscription, + τέλος τοῦ κατὰ Μάρκον εὐαγγελίου [cross] or simply + τέλος + .... In Evan. 282, S. Matthew's Gospel shares this peculiarity with S. Mark's.

430.

“Nemini in mentem venire potest Marcum narrationis suae filum ineptissime abrupisse verbis—ἐφοβοῦντο γάρ.”—Griesbach Comment. Crit. (ii. 197.) So, in fact, uno ore all the Critics.

431.

Chap. V. See above, pp. 66-7.

432.

The English reader will follow the text with sufficient exactness if he will refer back, and read from the last line of p. 44 to the ninth line of p. 45; taking care to see, in two places, for “the end,”—“the end”.... The entire context of the Greek is given in the Appendix (B).

433.

τὴν τοῦτο φάσκουσαν περικοπήν. The antecedent phrase, (τὸ κεφάλαιον αὐτό,) I suspect must be an explanatory gloss.

434.

“This then is clear,” (is Dr. Tregelles' comment,) “that the greater part of the Greek copies had not the verses in question.”—Printed Text, p. 247.

435.

Observe, the peculiarity of the expression in this place of Eusebius consists entirely in his introduction of the words τὸ τέλος. Had he merely said τὰ ἀκριβὴ τῶν ἀντιγράφων τὸ εὐαγγέλιον κατὰ Μάρκον περιγράφει ἐν τοῖς λόγοις κ.τ.λ. ... Ἐν τούτῳ γὰρ σχεδὸν ἐν ἅπασι τοῖς ἀντιγράφοις περιγέγραπται τὸ κατὰ Μάρκον εὐαγγέλιον,—there would have been nothing extraordinary in the mode of expression. We should have been reminded of such places as the following in the writings of Eusebius himself:—Ὁ Κλήμης ... εἰς τὴν Κομόδου τελευτὴν περιγράφει τοὺς χρόνους, (Hist. Eccl. lib. vi. c. 6.)—Ἱππόλυτος ἐπὶ τὸ πρῶτον ἔτος αὐτοκράτοπος Ἀλεξάνδρου τοὺς χρόνους περιγράφει, (Ibid. c. 22. See the note of Valesius on the place.)—Or this, referred to by Stephanus (in voce),—Ἑνὸς δ᾽ ἔτι μνησθεὶς περιγράψω τὸν λόγον, (Praep. Evang. lib. vi. c. 10, [p. 280 c, ed. 1628].) But the substitution of τὸ τέλος for τὸ εὐαγγέλιον wants explaining; and can be only satisfactorily explained in one way.

436.

See above, p. 66 and p. 67.

437.

Πάρειμι νῦν ... πρὸς τῷ τέλει τῶν αὐτῶν πάντοτε τοῖς πᾶσι ζητούμενα [sic].—Mai, vol. iv. p. 255.

438.

“Consentit autem nobis ad tractatum quem fecimus de scripturâ Marci.”—Origen. (Opp. iii. 929 B.) Tractat. xxxv. in Matth. [I owe the reference to Cave (i. 118.) It seems to have escaped the vigilance of Huet.]—This serves to explain why Victor of Antioch's Catena on S. Mark was sometimes anciently attributed to Origen: as in Paris Cod. 703, [olim 2330, 958, and 1048: also 18.] where is read (at fol. 247), Ὠριγένους πρόλογος εἰς τὴν ἑρμηνείαν τοῦ κατὰ Μάρκον εὐαγγελίου. Note, that Reg. 937 is but a (xvith cent.) counterpart of the preceding; which has been transcribed [xviiith cent.] in Par. Suppl. Grace. 40. Possevinus [Apparat. Sac. ii. 542,] (quoted by Huet, Origeniana, p. 274) states that there is in the Library of C.C.C., Oxford, a Commentary on S. Mark's Gospel by Origen. The source of this misstatement has been acutely pointed out to me by the Rev. W. R. Churton. James, in his “Ecloga Oxonio-Cantabrig.,” (1600, lib. i. p. 49,) mentions “Homiliae Origenis super Evangelio Marcae, Stabat ad monumentum.”—Read instead, (with Rev. H. O. Coxe, “Cat. Codd. MSS. C.C.C.;” [No. 142, 4,]) as follows:—“Origenis presb. Hom. in istud Johannis, Maria stabat ad monumentum,” &c. But what actually led Possevinus astray, I perceive, was James's consummation of his own blunder in lib. ii. p. 49,—which Possevinus has simply appropriated.

439.

So Chrysostom, speaking of the reading Βηθαβαρά. Origen (iv. 140) says that not only σχεδὸν ἐν πᾶσι τοῖς ἀντιγράφοις, but also that apud Heracleonem, (who wrote within 50 years of S. John's death,) he found Βηθανία written in S. John i. 28. Moved by geographical considerations, however, (as he explains,) for Βηθανία, Origen proposes to read Βηθαβαρά.—Chrysostom (viii. 96 d), after noticing the former reading, declares,—ὅσα δὲ τῶν ἀντιγράφων ἀκριβέστερον ἔχει ἐν Βηθαβαρά φησιν: but he goes on to reproduce Origen's reasoning;—thereby betraying himself.—The author of the Catena in Matth. (Cramer, i. 190-1) simply reproduces Chrysostom:—χρὴ δὲ γινώσκειν ὅτι τὰ ἀκριβῆ τῶν ἀντιγράφων ἐν Βηθαβαρὰ περιέχει. And so, other Scholia; until at last what was only due to the mistaken assiduity of Origen, became generally received as the reading of the “more accurate copies.” A scholium on S. Luke xxiv. 13, in like manner, declares that the true reading of that place is not “60” but “160,”—οὕτως γὰρ τὰ ἀκριβῆ περιέχει, καὶ ἡ Ὠριγένους τῆς ἀληθείας βεβαίωσις. Accordingly, Eusebius also reads the place in the same erroneous way.

440.

Jerome says of himself (Opp. vii. 537,)—“Non digne Græca in Latinum transfero: aut Græcos lege (si ejusdem linguae habes scientiam) aut si tantum Latinus es, noli de gratuito munere judicare, et, ut vulgare proverbium est: equi dentes inspicere donati.”

441.

See above, pp. 57-9: also Appendix (C), § 2.

442.

See above, pp. 225-6.

443.

R. Payne Smith's Catal. p. 116.

444.

See Adler's N. T. Verss. Syrr., p. 70.

445.

R. Payne Smith's Catal. p. 146.

446.

See p. 206, also note (k).

447.

R. Payne Smith's Catal. p. 117.

448.

Accordingly, in Cod. Evan. 266 (= Paris Reg. 67) is read, at S. Mark xvi. 8 (fol. 125), as follows:—ἐφοβοῦντο γάρ. [then, rubro,] τέλος τοῦ Β᾽ ἑωθίνου, καὶ τῆς κυριακῆς τῶν μυροφόρων. ἀρχή. [then the text:] Ἀναστάς κ.τ.λ. ... After ver. 20, (at fol. 126 of the same Codex) is found the following concluding rubric:—τέλος τοῦ Γ᾽ ἑωθίνου εὐαγγελίου. In the same place, (viz. at the end of S. Mark's Gospel,) is found in another Codex (Evan. 7 = Paris Reg. 71,) the following rubric:—τέλος τοῦ τρίτου τοῦ ἑωθίνου, καὶ τοῦ ὄρθρου τῆς ἀναλήψεως.

449.

R. Payne Smith's Catal. p. 146.

450.

Cod. 27 (xi) is not provided with any lectionary apparatus, and is written continuously throughout: and yet at S. Mark xvi. 9 a fresh paragraph is observed to commence. Not dissimilar is the phenomenon recorded in respect of some copies of the Armenian version. “The Armenian, in the edition of Zohrab, separates the concluding 12 verses from the rest of the Gospel.... Many of the oldest MSS., after the words ἐφοβοῦντο γάρ, put the final Εὐαγγέλιον κατὰ Μάρκον, and then give the additional verses with a new superscription.” (Tregelles, Printed Text, p. 253).... We are now in a position to understand the Armenian evidence, which has been described above, at p. 36, as well as to estimate its exact value.

451.

Euseb. apud Mai, iv. p. 264 = p. 287. Again at p. 289-90.—So also the author of the 2nd Homily on the Resurr. (Greg. Nyss. Opp. iii. 411-2.)—And see the third of the fragments ascribed to Polycarp. Patres Apostol., (ed. Jacobson) ii. p. 515.

452.

I believe this will be found to be the invariable order of the Gospels in the Lectionaries.

453.

This is the case for instance in Evan. 15 (= Reg. 64). See fol. 98 b.

454.

I allude of course to Matthaei's Cod. g. (See the note in his N. T. vol. ix. p. 228.) Whether or no the learned critic was right in his conjecture “aliquot folia excidisse,” matters nothing. The left hand page ends at the words ἐφοβοῦντο γάρ. Now, if τελος had followed, how obvious would have been the inference that the Gospel itself of S. Mark had come to an end there! Note, that in the Codex Bezæ (D), S. Mark's Gospel ends at ver. 15: in the Gothic Codex Argenteus, at ver. 11. The Codex Vercell. (a) proves to be imperfect from ch. xv. 15; Cod. Veron. (b) from xiii. 24; Cod. Brix. (f) from xiv. 70.

455.

Scrivener, Coll. Cod. Sin. p. lix.

456.

See p. 227.

457.

See above, p. 226.

458.

So Scholz:—“hic [sc. 22] post γὰρ + τέλος; dein atramento rubro,” &c.—Tischendorf,—“Testantur scholia ... Marci Evangelium ... versu 9 finem habuisse. Ita, ut de 30 fere Codd. certe tres videamus, 22 habet: ἐφοβουντο γαρ + τελος. εν τισι,” &c.—Tregelles appeals to copies, “sometimes with τέλος interposed after ver. 8,” (p. 254.)—Mai (iv. 256) in the same spirit remarks,—“Codex Vaticano-palatinus [220], ex quo Eusebium producimus, post octavum versum habet quidem vocem τέλος, ut alibi interdum observatum fuit; sed tamen ibidem eadem manu subscribitur incrementum cum progredientibus sectionum notis.”

459.

Chap. I. and II.

460.

Chap. IV, VI-X.

461.

Chap. III, V, and VIII.

462.

Tischendorf, Tregelles, Alford.

463.

Tregelles, Alford.

464.

Alford.

465.

“Hæc non a Marco scripta esse argumentis probatur idoneis.”—See the rest of Tischendorf's verdict, suprà, p. 10; and opposite, p. 245.

466.

Tregelles' Account of the Printed Text, p. 259.

467.

Alford's New Test. vol. i. Proleg. [p. 38] and p. 437.

468.

So Norton, Tregelles, and others.

469.

This suggestion, which was originally Griesbach's, is found in Alford's New Test. vol. i. p. 433, (ed. 1868.)—See above, p. 12. The italics are not mine.

470.

Vide suprà, p. 10.

471.

Opp. vol. iii. p. 671.

472.

Eusebius Eccl. Hist. iv. 28. Consider Rev. xxii. 18, 19.

473.

Note the remarkable adjuration of Irenæus, Opp. i. 821, preserved by Eusebius, lib. v. 20.—See Scrivener's Introduction, p. 383-4. Consider the attestations at the end of the account of Polycarp's martyrdom, PP. App. ii. 614-6.

474.

Allusion is made to the Gnostics Basilides and Valentinus; especially to the work of Marcion.

475.

Scrivener's Introduction, pp. 381-391.

476.

See Chap. VI.

477.

Chap. IX.

478.

“Ad defendendum hunc locum in primis etiam valet mirus Codicum consensus in vocabulis et loquendi formulis singulis. Nam in locis παρεγγράπτοις, etiam multo brevioribus, quo plures sunt Codices, eo plures quoque sunt varietates. Comparetur modo Act. xv. 18, Matth. viii. 13, et loca similia.”—C. F. Matthaei's Nov. Test. (1788) vol. ii. p. 271.

479.

Speaking of the abrupt termination of the second Gospel at ver. 8, Dr. Tregelles asks,—“Would this have been transmitted as a fact by good witnesses, if there had not been real grounds for regarding it to be true?”—(Printed Text, p. 257.) Certainly not, we answer. But where are the “good witnesses” of the “transmitted fact?” There is not so much as one.

480.

See above, pp. 86-90.

481.

See Chap. III.

482.

See above, Chap. III. and IV.

483.

“Habent periocham hanc Codices Græci, si unum b excipias, omnes.” (Scholz, adopting the statement of Griesbach.)—See above, p. 70.

484.

See above, Chap. X.

485.

See above, pp. 66-68.

486.

See above, pp. 41 to 51: also Appendix (B).

487.

The reader is referred to Mai's Nov. PP. Bibl. vol. iv. p. 262, line 12: p. 264 line 28: p. 301, line 3-4, and 6-8.

488.

See above, p. 64-5: also Appendix (E).

489.

P. 68 and note (d); p. 119 and note (m).

490.

P. 51-7.

491.

P. 57-9.

492.

P. 59-66.

493.

P. 114-125.

494.

P. 68-9.

495.

Chap. VI.

496.

See above, pp. 86 to 88.

497.

Will it be believed that Tischendorf accordingly rejects that verse also as spurious; and brings the fourth Gospel to an end at ver. 24, as he brings the second Gospel to an end at ver. 8? For my own part,—having (through the kindness and liberality of the Keeper of the Imperial MSS. at S. Petersburg, aided by the good offices of my friend, the Rev. A. S. Thompson, Chaplain at S. Petersburg,) obtained a photograph of the last page of S. John's Gospel,—I must be allowed altogether to call in question the accuracy of Dr. Tischendorf's judgment in this particular. The utmost which can be allowed is that the Scribe may have possibly changed his pen, or been called away from his task, just before bringing the fourth Gospel to a close.

498.

See Chap. IX.

499.

Chapter X.

500.

Pseudo-Gregory Thaumaturgus, Pseudo-Basil, Patricius, and Marius Mercator, are designedly omitted in this enumeration.

501.

Codex A,—ὕμνος ἑωθινός at the end of the Psalms.

502.

The old Latin Interpreter of Origen's Commentary on S. Matthew seems to have found in Origen's text a quotation from S. Luke ii. 14 which is not represented in the extant Greek text of Origen. Here also we are presented with “hominibus bonae voluntatis.” (Opp. iii. 537 C). We can say nothing to such second-hand evidence.

503.

Consider his exactly similar method concerning Eph. i. 1. (Suprà, pp. 96-99.)

504.

From the Rev. Professor Bosworth.

505.

Vid. suprà, p. 233.

506.

P.S. I avail myself of this blank space to introduce a passage from Theophylact (A.D. 1077) which should have obtained notice in a much earlier page:—Ἀναστὰς δὲ ὁ Ἰησοῦς; ἐνταῦθα στίξον, εἶτα εἱπέ; πρωί πρώτῇ σαββάτου ἐφάνη Μαρίᾳ τῇ Μαγδαληνῇ. οὐ γὰρ ἀνέστη πρωί (τίς γὰρ οἴδε πότε ἀνέστη;) ἀλλ᾽ ἐφάνη πρωί κυριακῇ ἡμέρᾳ (αὔτη γὰρ ἡ πρώτη τοῦ σαββάτου, τουτέστι, τῆς ἑβδομάδος,) ἥν ἄνω ἐκάλεσε μίαν σαββάτων; [Opp. vol. i. p. 263 C. It must be superfluous to point out that Theophylact also,—like Victor, Jerome, and Hesychius,—is here only reproducing Eusebius. See above, p. 66, note (c).

507.

Kollar, (editing Lambecius,—iii. 159, 114,) expresses the same opinion.—Huet (Origeniana, lib. iii. c. 4, pp. 274-5,) has a brief and unsatisfactory dissertation on the same subject; but he arrives at a far shrewder conclusion.

508.

The copies which I have seen, are headed,—ΒΙΚΤΟΡΟΣ (sometimes ΒΙΚΤΩΡΟΣ) ΠΡΕΣΒΥΤΕΡΟΥ ΑΝΤΙΟΧΕΙΑΣ ΕΡΜΗΝΕΙΑ ΕΙΣ ΤΟ ΚΑΤΑ ΜΑΡΚΟΝ ΕΥΑΓΓΕΛΙΟΝ; or with words precisely to that effect. Very often no Author's name is given. Rarely is the Commentary assigned to Cyril, Origen, &c.—Vide infrà, No. iii, xii, xiv, xix, xlviii. Also, No. xlvii (comp, xxviii.)

509.

Victoris Antiocheni in Marcum, et Titi Bostrorum Episcopi in Evangelium Lucae commentarii; ante hac quidem nunquam in lucem editi, nunc vero studio et operâ Theodori Peltani luce simul et Latinitate donati. Ingolstadt. 1580, 8vo. pp. 510.

510.

“Ex hoc ego, quasi metallo triplici, una conflata massa, inde annulos formavi, quos singulos Evangelici contextus articulis aptatos, inter seque morsu ac nexu mutuo commissos, in torquem producerem, quo, si possem consequi, sancto Evangelistae Marco decus et ornamentum adderetur.”—Præfatio: from which the particulars in the text are obtained.

511.

ΒΙΚΤΩΡΟΣ πρεσβυτέρου Ἀντιοχείας καὶ ἄλλων τινῶν ἁγίων πατέρων ἐξήσησις εἰς τὸ κατὰ Μάρκον ἅγιον εὐαγγέλιον: ex Codd. Mosqq. edidit C. F. Matthæi, Mosquae, 1775.

512.

P. xxvii-xxviii.

513.

To understand what is alluded to, the reader should compare the upper and the lower half of p. 442 in Cramer: noting that he has one and the same annotation before him; but diversely exhibited. (The lower part of the page is taken from Cod. 178.) Besides transposing the sentences, the author of Cod. 178 has suppressed the reference to Chrysostom, and omitted the name of Apolinarius in line 10. (Compare Field's ed. of Chrys. iii. 529, top of the page.)

514.

Thus the two notes on p. 440 are found substantially to agree with the note on p. 441, which = Chrys. p. 527. See also infrà, p. 289.

515.

Let any one, with Mai's edition of the “Quaestiones ad Marinum” of Eusebius before him, note how mercilessly they are abridged, mutilated, amputated by subsequent writers. Compare for instance p. 257 with Cramer's “Catenae,” i. p. 251-2; and this again with the “Catena in Joannem” of Corderius, p. 448-9.

516.

With whom, Reg. 177 and 703 agree.

517.

p. 263, line 3 to 13, and in Possinus, p. 4.

518.

Eusebius is again quoted at p. 444, and referred to at p. 445 (line 23-5). See especially p. 446.

519.

What is found at p. 314 (on S. Mark v. 1,) is a famous place. (Cf. Huet's ed. ii. 131.) Compare also Victor's first note on i. 7 with the same edit. of Origen, ii. 125 c, d,—which Victor is found to have abridged. Compare the last note on p. 346 with Orig. i. 284 a. Note, that ἄλλος δέ φησι, (foot of p. 427) is also Origen. Cf. Possinus, p. 324.

520.

See pp. 408, 418, 442.

521.

e.g. the first note on p. 311; (comp. Possinus, p. 95): and the last note on p. 323; (comp. Poss. p. 123.) Compare also Cramer, p. 395 (line 16-22) with Poss. p. 249.—I observe that part of a note on p. 315 is ascribed by Possinus (p. 102) to Athanasius: while a scholium at p. 321 and p. 359, has no owner.

522.

e.g. p. 408, 411 (twice).

523.

In p. 418,—ὁ τῆς βασιλίδος πόλεως ἐπίσκοπος Ἰωάννης. For instances of quotation from Chrysostom, comp. V. A. p. 315 with Chrys. pp. 398-9: p. 376 with Chrys. pp. 227-8: p. 420 with Chrys. p. 447, &c.

524.

Take for example Victor's Commentary on the stilling of the storm (pp. 312-3), which is merely an abridged version of the first part of Chrysostom's 28th Homily on S. Matthew (pp. 395-8); about 45 lines being left out. Observe Victor's method however. Chrysostom begins as follows:—Ὁ μὲν οὖν Λουκᾶς, ἀπαλλάττων ἑαυτὸν τοῦ ἀπαιτηθῆναι τῶν χρόνων τὴν τάξιν, οὕτως εἶπεν. (Then follows S. Luke viii. 22.) καὶ ὁ Μάρκος ὁμοίως. Οὗτος δὲ οὐχ οὕτως; ἀλλὰ καὶ ἀκολουθίαν ἐνταῦθα διατηρεῖ. Victor, because he had S. Mark (not S. Matthew) to comment upon, begins thus:—Ὁ μὲν Μάρκος ἀπαλλάττων ἑαυτὸν τοῦ ἀπαιτηθῆναι τῶν χρόνων τὴν τάξιν, οὕτως εἶπεν, ὁμοίως δὲ καὶ ὁ Λοῦκας; ὁ δὲ Ματθαῖος οὐχ οὕτως; ἀλλὰ καὶ ἀκολουθίαν ἐνταῦθα διατηρεῖ.

525.

e.g. V. A. p. 422 (from ὁ μέν φησιν to ἄλλος δέ φησιν) = Chrys. p. 460. Observe the next paragraph also, (p. 423,) begins, ἄλλος φησιν.—So again, V. A. pp. 426-7 = Chrys. pp. 473-6: where ἄλλος δέ φησι, at the foot of p. 427 introduces a quotation from Origen, as appears from Possinus, p. 324—See also p. 209, line 1,—which is from Chrys. p. 130,—ἤ ὡς ὁ ἄλλος being the next words.—The first three lines in p. 316 = Chrys. p. 399. Then follows, ἄλλος δέ φησιν. See also pp. 392: 407 (φασί τινες—ἕτερος δέ φησιν): pp. 415 and 433. After quoting Eusebius by name (p. 446-7), Victor says (line 3) ἅλλος δέ φησιν.

526.

e.g. V. A. p. 420 line 15, which = Chrys. p. 447.

527.

e.g. Theod. Mops., (p. 414,) which name is absent from Cod. Reg. 201:—Basil, (p. 370) whose name Possinus does not seem to have read:—Cyril's name, which Possinus found in a certain place (p. 311), is not mentioned in Laud. Gr. 33 fol. 100 b, at top, &c.

528.

So in the Catena of Corderius, in S. Joannem, p. 302.

529.

I believe it will be found that Cod. Reg. 186 corresponds exactly with Cod. Reg. 188: also that the contents of Cod. Reg. 201 correspond with those of Cod. Reg. 206; to which last two, I believe is to be added Cod. Reg. 187.

530.

Note, that this recurs at fol. 145 of a Codex at Moscow numbered 384 in the Syr. Cat.

531.

Catalogue Librorum MSS. Lips. 1830, 4to. p. 656 b.

532.

Reg. 177 = A: 178 = B: 230 = C.—Coisl. 19 = D: 20 = E: 21 = F: 22 = G: 24 = H.—Matthaei's d or D = I: his e or E = J: his 12 = K: his a or A = L.—Vat. 358 = M: 756 = N: 757 = O: 1229 = P: 1446 = Q.—Vind. Koll. 4 Forlos. 5 = R.—Xav. de Zelada = S.—Laur. 18 = T: 34 = U.—Venet. 27 = V.—Vind. Lamb. 38 = W : 39 = X.

533.

So B-E (which I chiefly follow) begins,—Το δε αναστας.

534.

B begins thus,—Ει δε και το αναστας δε πρωι μετα τα επιφερομενα παρα. It is at this word (παρα) that most copies of the present scholion (A, C, D, F, G, H, I, J, K, L, M, N, O, P, Q, R, S, T, U, V, W, X) begin.

535.

So far (except in its opening phrase) E. But C, D, F, H, I, J, K, L, M, N, O, P, T, begin,—Παρα πλειστοις αντιγραφοις ου κεινται [I, ου κειται: J, ουκ ην δε] ταυτα τα [M, O, T om. τα] επιφερομενα εν [D, F, H om. εν] τῳ κατα Μαρκον [B, εν τω παροντι] ευαγγελιῳ.

536.

So I, J, K, L, and H. P proceeds,—ως νοθα νομισθεντα τισιν ειναι. But B, C, D, E, F, G, M, N, O, T exhibit,—ως νοθα νομισαντες αυτα τινες [B om. τινες] ειναι. On the other hand, A and Q begin and proceed as follows,—Παρα πλειστοις αντιγραφοις ταυτα τα [Q om. τα] επιφερομενα εν [A om. εν] τῳ κατα Μαρκον ευαγγελιῳ ως νοθα νομισαντες τινες [Q, τινας (a clerical error): A om. τινες] ουκ εθηκαν.

537.

So B, except that it omits ως. So also, A, D, E, F, G, H, J, M, N, O, P, Q, T, except that they begin the sentence, ημεις δε.

538.

So D, E, F, G, H, J, M, N, O, P, T: also B and Q, except that they prefix και to κατα το Π. B is peculiar in reading,—ως εχει η αληθεια Μαρκου (transposing Μαρκου): while C and P read,—ομως ημεις εξ ακριβων αντιγραφων και πλειστων ου μην αλλα και εν τῳ Παλαιστιναιῳ ευαγγελιῳ Μαρκου ευροντες αυτα ως εχει η αληθεια συντεθεικαμεν.

539.

So all, apparently: except that P reads εμφερομενην for επιφερομενην; and M, after αναστασιν inserts εδηλωσαμεν, with a point (.) before μετα: while C and P (after ανασταςιν,) proceed,—και την [C, ειτα] αναληψιν και καθεδραν εκ δεξιων του Πατρος ῳ πρεπει η δοξα και η τιμη νυν και εις τους αιωνας. αμην. But J [and I think, H] (after γαρ) proceeds,—διο δοξαν αναπεμψωμεν τῳ ανασταντι εκ νεκρων Χριστῳ τῳ Θεῳ ημων αμα τῳ αναρχῳ Πατρι και ζωοποιῳ Πνευματι νυν και αει και εις τους αιωνας των αιωνων. αμην.

540.

So B. All, except B, C, H, J, P seem to end at εφοβουντο γαρ.

541.

e.g. οὐκ ἦν δέ for οὐ κεῖνται.

542.

Jerome evidently supposed that Ammonius was the author of the Canons as well:—“Canones quos Eusebius Caesariensis Episcopus Alexandrinum secutus Ammonium in decem numeros ordinavit, sicut in Graeco habentur expressimus.” (Ad Papam Damasum. Epist.) And again: “Ammonius ... Evangelicos Canones excogitavit quos postea secutus est Eusebius Caesariensis.” (De Viris Illustr. c. 55 [Opp. ii. 881.])—See above, p. 128.

543.

There was published at the University Press in 1805, a handsome quarto volume (pp. 216) entitled Harmonia quatuor Evangeliorum juxta Sectiones Ammonianas et Eusebii Canones. It is merely the contents of the X Canons of Eusebius printed in extenso,—and of course is no “Harmony” at all. It would have been a really useful book, notwithstanding; but that the editor, strange to say, has omitted to number the sections.

544.

This last § according to Tischendorf's ed. of the Eusebian Canons.

545.

Thus, certain disputed passages of importance are proved to have been recognised at least by Eusebius. Our Lord's Agony in the Garden for instance, (S. Luke xxii. 43, 44—wanting in Cod. B,) is by him numbered § 283: and that often rejected verse, S. Mark xv. 28, he certainly numbered § 216,—whatever Tischendorf may say to the contrary. (See p. 203.)

546.

It is obvious to suggest that, (1) whereas our Marginal References follow the order of the Sacred Books, they ought rather to stand in the order of their importance, or at least of their relevancy to the matter in hand:—and that, (2) actual Quotations, and even Allusions to other parts of Scripture when they are undeniable, should be referred to in some distinguishing way. It is also certain that, (3) to a far greater extent than at present, sets of References might be kept together; not scattered about in small parcels over the whole Book.—Above all, (as the point most pertinent to the present occasion,) (4) it is to be wished that strictly parallel places in the Gospels might be distinguished from those which are illustrative only, or are merely recalled by their similarity of subject or expression. All this would admit of interesting and useful illustration. While on this subject, let me ask,—Why is it no longer possible to purchase a Bible with References to the Apocrypha? Who does not miss the reference to “Ecclus. xliii. 11, 12” at Gen. ix. 14? Who can afford to do without the reference to “1 Macc. iv. 59” at S. John x. 22?

547.

Mai, vol. iv. p. 287. See also p. 293.

548.

Tischendorf says 19 only.

549.

Tischendorf says 96 only.

550.

Tischendorf says 13 only.

551.

Scrivener specifics the following Codd. C, F, H, I, P, Q, R, W6, Y, Z, 54, 59, 60, 68, 440, iscr, sscr. Also D and K. (Cod. Bezæ, p. xx, and Introd. pp. 51, 2.) Add Evan. 117: (but I think not 263.)

552.

Scrivener's Introduction, pp. 51 and 52: Cod. Bezæ, p. xx. note [2.]

553.

Evan. 263, for instance, has certainly blank Eusebian Tables at the beginning: the frame only.

554.

See Scrivener's Introduction, p. 51 (note 2),—where Tregelles (in Horne's Introd. iv. 200) is quoted.

555.

e.g. Codd. M, 262 and 264. (I saw at least one other at Paris, but I have not preserved a record of the number.) To these, Tregelles adds E; (Scrivener's Introduction, p. 51, note 2.) Scrivener adds W, and Tischendorf T, (Scrivener's Cod. Bezae, p. xx.)

556.

The order of these monograms requires explanation.

557.

Addit. MSS. 14,449: 14,450, and 1, and 2, and 4, and 6, and 7, and 8: 14,463, and 9: 17,113. (Dr. Wright's Catalogue, 4to. 1870.) Also Rich. 7,157. The reader is referred to Assemani; and to Adler, p. 52-3: also p. 63.

558.

“Dawkins 3.” See Dean Payne Smith's Catalogue, p. 72.

559.

It will be observed that, according to the Syrian scheme, every verse of S. Mark xvi, from ver. 8 to ver. 15 inclusive, constitutes an independent section (§§ 281-288): ver. 16-18 another (§ 289); and verr. 19-20, another (§ 290), which is the last. The Greek scheme, as a rule, makes independent sections of verr. 8, 9, 14, 19, 20; but throws together ver. 10-11: 12-13: 15-16: 17-18. (Vide infrà, p. 311.)

560.

Note that § 392/9 = S. Luke xxiv. 12: § 394/10 = ver. 18-34: § 395/8 = ver. 35: § 396/9 is incomplete. [Dr. Wright supplies the lacune for me, thus: § 396/9 = ver. 36-41 (down to θαυμαζόντων): § 397/9 = εἶπεν αὐτοῖς down to the end of ver. 41: § 398/9 = ver. 42: § 399/9 = ver. 43: § 400/10 = ver. 44-50: § 401/8 = 51: § 402/10 = ver. 52, 3. Critical readers will be interested in comparing, or rather contrasting, the Sectional system of a Syriac MS. with that which prevails in all Greek Codices. S. John's § 248/1 = xx. 18: his § 249/9 = ver. 19 to εἰρήνη ὑμῖν in ver. 21: his $ 250/7 = ver. 21 (καθώς to the end of the verse): his § 251/10 = ver. 22: his § 252/7 = ver. 23: his § 253/[10] = ver. 24-5: his § 254/[9] = ver. 26-7: his § 255/10 = ver. 28 to the end of xxi. 4: his § 256/9 = xxi. 5: his § 257/9 = xxi. 6 (to εὑρήσετε): his § 258/9 = ver. 6, (ἔβαλον to the end): his § 259/[10] = ver. 7, 8: his § 260/[9] = ver. 9: his § 261/[10] = ver. 10: his § 262/9 = ver. 11: his § 263/9 = first half of ver. 12: his § 264/10 is incomplete. [But Dr. Wright, (remarking that in his MSS., which are evidently the correcter ones, 263/10 stands opposite the middle of ver. 12 [οὐδεὶς ἐτόλμα], and 264/9 opposite ver. 13 [ἔρχεται οὖν],) proceeds to supply the lacune for me, thus: § 264/9 = ver. 13: § 265/10 = ver. 14-5 (down to φιλῶ σε; λέγει αυτῷ): § 266/9 = βόσκε τὰ ἀρνία μου, (end of ver. 15): § 267/10 = ver. 16 (down to φιλῶ σε): § 268/9 = λέγει αὐτῷ, Ποίμαινε τὰ πρόβατα μου (end of ver. 16): § 269/10 = ver. 17 (down to φιλῶ σε): § 270/9 = λέγει αὐτῷ ὁ Ἰ., β. τὰ π. μου (end of ver. 17): § 271/10 = ver. 18 to 25.

561.

“I have examined for your purposes, Add. 14,449; 14,457; 14,458; and 7,157. The first three are Nos. lxix, lxx, and lxxi, in my own Catalogue: the last, a Nestorian MS., is No. xiii in the old Catalogue of Forshall and Rosen (London, 1838). All four agree in their numeration.”

562.

See the preceding note.—Availing myself of the reference given me by my learned correspondent, I read as follows in the Catalogue:—“Inter ipsa textus verba, numeris viridi colore pictis, notatur Canon harmoniae Eusebianae, ad quem quaevis sectio referenda est. Sic, [glyph] [i.e. 1] indicat canonem in quo omnes Evangelistae concurrunt,” &c. &c.

563.

Suidas [A.D. 980], by giving 236 to S. Mark and 348 to S. Luke, makes the sum of the Sections in Greek Evangelia 1,171.

564.

This sheet was all but out of the printer's hands when the place in vol. i. of Assemani's Bibliotheca Medicea, (fol. 1742,) was shewn me by my learned friend, P. E. Pusey, Esq., of Ch. Ch.—Dr. Wright had already most obligingly and satisfactorily resolved my inquiry from the mutilated fragments of the Canons, as well as of the Epistle to Carpianus in Add. 17,213 and 14,450.

565.

Dr. Tregelles. (Vide suprà, pp. 125-6.) And so, Tischendorf.

566.

The others are 11, 14, 22, 23, 28, 32, 37, 40, 45, 52, 98, 113, 115, 127, 129, 132, 133, 134, 137, 169, 186, 188, 193, 195, 265, 269, 276, 371. Add. 18,211, Cromwell 15, Wake 12 and 27.

567.

The others are 5, 6, 9, 12, 13, 15, 24, 29, 54 [more §§ ?], 65, 68, 111, 112, 114, 118, 157, 183, 190, 202, 263, 268, 270, 273, 277, 278, 284, 287, 294, 414, 438, 439. Rich 7,141. Add. 17,741 and 17,982. Cromw. 16. Canonici 36 and 112. Wake 21.

568.

Viz. 184, 192, 264, hscr, Add. 11,836. Ti. Wake 29.

569.

The others are 10, 20, 21, 36, 49, 187, 262, 266, 300, 364. Rawl. 141.

570.

Vide suprà, p. 33. Assemani, vol. i. p. 28. (Comp. Adler, p. 53.) The others are 8, 26, 72, 299, 447. Bodl. Miscell. 17. Wake 36.

571.

The others are 7, 27, 34, 38, 39, 46, 74, 89, 105, 116, 117, 135, 179, 185, 194, 198, 207, 212, 260, 261, 267, 275, 279, 293, 301, 445, kscr. Add. 22,740. Wake 22, 24, 30; and 31 in which, ver. 20 is numbered CMB.

572.

But Cod. U inserts ευθεως before εξηλθεν; and (at least two of the other Codices, viz.) 48, 67 read αιμα και υσωρ.

573.

Σημείωσις is what we call an “Annotation.” [On the sign in the text, see the Catalogue of MSS. in the Turin Library, P. i. p. 93.] On the word, and on σημειοῦσθαι, (consider 2 Thess. iii. 14,) see the interesting remarks of Huet, Origeniana, iii. § i. 4. (at the end of vol. iv. of Origen's Opp. p. 292-3.)—Eusebius (Hist. Eccl. v. 20) uses σημείωσις in this sense. (See the note of Valesius.) But it is plain from the rendering of Jerome and Rufinus (subscriptio), that it often denoted a “signature,” or signing of the name. Eusebius so employs the word in lib. v. 19 ad fin.

574.

He was Patriarch of Antioch, A.D. 512-9.—The extract (made by Petrus junior, Monophysite Patriarch of Antioch, A.D. 578,) purports to be derived from the 26th Epistle, (Book 9,) which Severus addressed to Thomas Bp. of Germanicia after his exile. See Assemani, Bibl. Orient. vol. ii. pp. 81-2.

575.

I cannot find the place in Cyril. I suppose it occurs in a lost Commentary of this Father,—whose Works by the way are miserably indexed.

576.

Ὁ μέντοι γε πρότερος αὐτῶν [viz. the sect of the Severiani] ἀρχηγὸς ὁ Τατιανὸς συνάφειάν τινα καὶ συναγωγὴν οὐκ οἶδ᾽ ὅπως τῶν εὐαγγελίων συνθεὶς, τὸ διὰ τεσσάρων τοῦτο προσωνόμασεν. Ὁ καὶ παρά τισιν εἰσέτι νῦν φέρεται. The next words are every way suggestive. Τοῦ δὲ ἀποστόλου φασὶ τολμῆσαί τινας αὐτὸν μεταφράσαι φωνὰς, ὡς ἐπιδιωρθούμενον αὐτῶν τὴν τῆς φράσεως σύνταξιν.—Eusebius, Hist. Eccl. iv. 29, § 4.

577.

See, for example, the readings of B or א, or both, specified from p. 80 to p. 86.

578.

Vid. suprà, p. 129, note (g.)

579.

Opp. vol. i. p. 391 D.

580.

Haeret. Fab. lib. i. c. xx. (Opp. iv. 208.)

581.

Clinton, F. R. ii. Appendix, p. 473, quoting Theodoret's “Ep. 113, p. 1190. [al. vol. iii. p. 986-7].”

582.

Quoted by Matthaei, N. T. (1788) vol. ix. p. 228, from g, a, d.

583.

Ibid., ii. 69, and ix. 228.

584.

Nov. Test. (1869), p. 404.

585.

Let the reader examine his “Quaestio ix,” (Mai, vol. iv. p. 293-5): his “Quaestio x,” (p. 295, last seven lines). See also p. 296, line 29-32.

586.

See Chrys. Opp. vol. viii. p. 522 c:—ὅτι δὲ οὐδὲ συνεχῶς ἐπεχωρίαζεν, οὐδὲ ὁμοίως, λέγει ὅτι τρίτον τοῦτο ἐφάνη αὐτοῖς, ὅτε ἐγέρθη ἐκ νεκρῶν.