347 Opp. ii. 454 B, D.

348 Opp. ii. 290 B.

349 Opp. ii. 357 E.

350 "Meminit sanctitas vestra Evangelium secundum Joannnem ex ordine lectionum nos solere tractare." (Opp. iii. P. ii. 825 Prol.)

351 See Scrivener's Introduction, p. 246.

352 Chrysostom Opp. ii. 369 b, c.—Compare Scrivener, ubi supra, p. 75.

353 Ed. Mabillon, p. 116.

354 Opp. vol. iii. p. 85 B: 88 A:—τίνος ἕνεκεν οἱ πατέρες ἡμῶν ἐν τῇ πεντηκοστῇ τὸ βιβλίον τῶν πράξεων ἀναγινώσκεσθαι ἐνομοθέτησαν.—τίνος ἕνεκεν τὸ βιβλίον τῶν πράξεων τῶν ἀποστόλων ἐν τῷ καιρῷ τῆς πεντηκοστῆς ἀναγινώσκεται.

355 "Anniversaria sollemnitate post passionem Domini nostis illum librum recitari." Opp. iii. (P. ii.) p. 337 G.

356 I desire to leave in this place the permanent record of my deliberate conviction that the Lectionary which, last year, was hurried with such indecent haste through Convocation,—passed in a half-empty House by the casting vote of the Prolocutor,—and rudely pressed upon the Church's acceptance by the Legislature in the course of its present session,—is the gravest calamity which has befallen the Church of England for a long time past.

Let the history of this Lectionary be remembered.

Appointed (in 1867) for an entirely different purpose, (viz. the Ornaments and Vestments question,) 29 Commissioners (14 Clerical and 15 Lay) found themselves further instructed "to suggest and report whether any and what alterations and amendments may be advantageously made in the selection of Lessons to be read at the time of Divine Service."

Thereupon, these individuals,—(the Liturgical attainments of nine-tenths of whom it would be unbecoming in such an one as myself to characterise truthfully,)—at once imposed upon themselves the duty of inventing an entirely new Lectionary for the Church of England.

So to mutilate the Word of GOD that it shall henceforth be quite impossible to understand a single Bible story, or discover the sequence of a single connected portion of narrative,—seems to have been the guiding principle of their deliberations. With reckless eclecticism,—entire forgetfulness of the requirements of the poor brother,—strange disregard for Catholic Tradition and the claims of immemorial antiquity;—these Commissioners, (evidently unconscious of their own unfitness for their self-imposed task,) have given us a Lectionary which will recommend itself to none but the lovers of novelty,—the impatient,—and the enemies of Divine Truth.

That the blame, the guilt lies at the door of our Bishops, is certain; but the Church has no one but herself to thank for the injury which has been thus deliberately inflicted upon her. She has suffered herself to be robbed of her ancient birthright without resistance; without remonstrance; without (in her corporate capacity) so much as a word of audible dissatisfaction. Can it be right in this way to defraud those who are to come after us of their lawful inheritance?... I am amazed and grieved beyond measure at what is taking place. At least, (as on other occasions,) liberavi animam meam.

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 Matthaeum. 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 coelis, ut Adventus de coelo 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 haec 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 Matthaeo 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:—"Quae 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 summa. Videtur unus et item alter ex interpretibus, qui haec caeteris 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 scriptura 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 Graeca in Latinum transfero: aut Graecos 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 Bezae (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 "Haec non a Marco scripta esse argumentis probatur idoneis."—See the rest of Tischendorf's verdict, supra, 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 supra, 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 Irenaeus, 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 Graeci, 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. (Supra, pp. 96-99.)

504 From the Rev. Professor Bosworth.

505 Vid. supra, 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.