of England, in the ordinary recitation of the Apostles' Creed, uses the word "body," but in the Baptismal Service the 11th Article has always stood "Resurrection of the Flesh," and to this form the Interrogative Creed in the Visitation of the Sick was expressly conformed in A.D. 1661 for the Sealed Book attached to the Act of Uniformity.

See Facsimile of Black-letter Prayer-Book. London, Longmans, 1871.

Professor Heurtley, Harmonia Symbolica, pp. 83-102, gives an interesting catena of Creeds of the English Church from the ninth century inclusive to the Reformation, and, pp. 147— 149, discusses the change from "flesh" to "body," quoting some portions of the passages of S. Jerome referred to in the foregoing note e, which are also partially quoted by Bishop Pearson. The word 'bodig' in Anglo-Saxon was not the usual word for body. 'Lic' meant corpus, corpse, from which comes 'lic-tun,' a churchyard, lich-gate, &c. The usual word for the bodily frame was 'lichama,' or 'flaeschama," cf. Bosworth's Dict., art. 'Bodig.' The devout Christian will find no difficulty in reconciling Job xix. 23-27, 1 Cor. xv. 50, and Phil. iii. 20, 21.

APPENDIX C.

TRANSLITERATED GREEK COPY OF THE NICENE CREED.

SYMBOLUM CONSTANTINOPOLITANUM, VULGO
NICAENUM DICTUM.

"PISTEUGO isenan theon patiran

panto cratoran pyitin uranu ki gis oraton te panton ke aoraton ke is ena kyrrion ison christon ton ion tu theu ton monogenin. ton ek tu patros genithenta propanton ton eonon theon ek theu fos ek fotos theon alithinon ek theu alithinu genithenta upyithenta omo usion to patri diu ta panta egeneto ton dimastus anthropos kediatini meteran sotirian katelthonta ekton uranon kes sarchothenta ekpneumatos agio kemarias tis parthenu keen antropis anta staurothenta te yperimon. epi pontiu pilatu kepatonta ketafenta keanastanta titriti katatas grafas kenelthonta istus uranus ke kate zomenon en doxian tu patros kepalin erchomenon meta doxis krine zontas kenecrus utis basilias ukestelos ke is topneumaton agion. to kyrrion kezo opion to ektu patros keio ek poreugomenon ton sin patri keio sinpros kynumenon kesin sindoxa zomeno to lalisan diaton prophiton ismian agian katholikyn ke apostolicin eccelsian. Omo logo en baptisma isaphesin amartion. Pros doko anastasin necron ke zointu mellontos eonos. Amin "."

Hickes, Thesaurus, p. xx. From "MS. Latinum Bibliothecae publicae Cantabr. Francica manu exaratum, et nonnullis in locis Francicis verbis interlineatum."

Dr. Hickes notes that the g ignorantly inserted by the transliterator in "pisteugo" and "ekporeugomenon" was not in

tended to have a hard sound, but nearly that of consonantal y aspirated. The two words as thus erroneously written would present the sounds pistev. yho, ekporev. yhomenon.

"Keio," intended to be pronounced kay eeo for kaì vɩoû, is noteworthy as the much disputed filioque clause, the insertion of which is one of the many indications that all these Greek transliterated passages were thoroughly conformed to the Latin Church. The Greek text of the Nicene Creed as recited in Service is given above, p. 45.

The same Creed as above is given with its Latin superlineation from the Canterbury MS. now in the Public Library, Cambridge, in a paper "On the use of the Greek Language, written phonetically, in the Early Service Books of the Church in England," &c., by W. Chappell, Esq., F.S.A., read May 11, 1876, Archaeologia, vol. xlvi. p. 393. The MS. is doubtless continental. Mr. Walter de Gray Birch says, we may safely say that not a single example exists of a Greek manuscript transcribed in England at that period, i.e. from A.D. 700 to 1100. See Mr. Birch's Paper, read 21 June, 1871, Royal Society of Literature's Transactions, 2nd Series, vol. x. p. 326, London, Murray, 1874; compare Appendix, where the Greek passages of MS. Galba, A. xviii. are printed in extenso, with the probable equivalents in correct Greek.

The Nicene Creed, c. A.D. 1030, from the MS. of Elfric's Homilies, University Library, Cambridge, printed in Elfric's Homilies, ed. Thorpe, vol. ii. p. 596, is given by Prof. Heurtley, Harmonia Symbolica, p. 162, together with a later English translation, c. A.D. 1200, from Cod. Wigorn. Bodleian Library, Oxford. This later translation agrees exactly with the AngloSaxon text except in the spelling and forms of the words which are adapted to the changes which the English language had undergone by the later date. The most interesting word in the Anglo-Saxon seems to be "geflaeschamod," clothed with flesh, as a translation of the Latin "incarnatum," and the Greek σαρκωθέντα.

For other transliterated Greek copies of the Nicene Creed, see Caspari, vol. i. pp. 240, 241, 246, 247.

CHIEF AUTHORS QUOTED.

S. EPIPHANIUS was born about 320, in a small village of Palestine, of poor parents, who were Jews. He pursued the monastic life from early youth, and having imitated all the asceticism of the monks of Egypt, he afterwards received many others under his superintendence in a monastery of his own. He was learned in Hebrew, Egyptian, Syriac, Greek, and Latin, and was hence called Пevтáyλwoσos, Pentaglot. About 368 he was chosen Bishop of Constantia, formerly called Salamis, a city in Cyprus. He tended his flock in a manner wellpleasing to God, and kept them unpolluted by any heresy. He died about the year 433, having lived 105 years, or, as some say, 115a. He wrote his 'Aykuρwτós, i.e. the Christian secured by an anchor, the Anchorate, to be as it were an anchor or stay to fix unsettled minds in the true faith. But his great work appeared in 374, under the title of Пlaváρiov, Panarium, or store of antidotes against all heresies. The word belongs properly to the Latin language, and means a bread-basket, being formed from "panis," bread, and is the origin of the word "panier" in French and English. The proper Greek word is ἀρτοφόριον.

Compare Horologion, 12 May. Venice, 1864.

The two editions of the works of S. Epiphanius quoted in the foregoing Treatise are, Petavius, with Latin translation, 2 vols. folio, Cologne, 1682; and Dindorf, 5 vols. 8vo. Leipsig, 1859.

EUSEBIUS, Oratio de Laudibus Constantini, c. xvii. P. 770, 1. 35, ed. Reading. Cambridge, 1720. EGBERT, Archbishop of York, A.D. 732-766, "Pontifical." Ed. Surtees Society, 1853.

DURANDUS, Rationale Divinorum Officiorum. Lyons, 1672.

William Durandus was born at Puymoisson in Provence about the year 1220. His high attainments marked him out for the office of Chaplain to Pope Clement IV. He was afterwards Auditor of the Sacred Palace; and Legate to Pope Gregory X. at the Council of Lyons. He was then made Captain of the Papal forces : in which post he assisted at the reduction of several rebellious cities, and behaved with great courage. He finally became Bishop of Mende, Episcopus Mimatensis, in 1286. While in this post, and resident at Rome (for he did not personally visit his diocese till 1291, the administration of the diocese being perhaps left to a nephew of the same name, who succeeded him) he finished the Rationale, and deceased at Rome in 1296.

The foregoing particulars are taken from the preface to a Translation of the First Book of the Rationale, by Rev. J. M. Neale and Rev. B. Webb. Leeds, 1843.