Obrazy na stronie
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With reference to the Capitula, found in our MS., but wanting in most old Latin MSS., there is good reason to believe that they did not form part of the archetype from which the text of ff was copied, but were gathered from another MS. which had affinities with the parent of the DPGQ aur c group, whose Capitula are given by Wordsworth and White in their edition of the Vulgate Gospels 1.

As regards the paragraphs in ff, they exhibit a curious correspondence with those in e. It may be roughly stated that five out of every six breaks in the narrative in e are also found in ff. The paragraphs in 6 and ff in St. John are almost identical.

The result of the comparison of the palaeography of ff with that of other ancient Latin MSS. has convinced the present writer that ff must rank with a in point of antiquity. It is earlier than hacts or n, and also earlier than b. Many of the letters in ff resemble the uncial letters current in the fourth century. The M in ff is a replica of the M of the fourth century Cicero Palimpsest at Rome, Pal. Soc. ii. Pl. 160.

One cannot tabulate all the palaeographical impressions that are received from a MS. and that lead to the belief that it is earlier or later than another. The great simplicity of the letters in ƒƒ, the absence of all knobs or ornamental points, the smallness and plainness of the capitals, the straightness and thinness of lines marking abbreviations, the extreme rarity of punctuation —all these contribute to the conviction that ff belongs to a remote antiquity, and that it surpasses in age all other Old Latin MSS. with the exception of a.

Character of the Codex.

The study of a MS. involves a twofold mental process-the ascertaining of the character of the scribe's exemplar and at the same time the ascertaining of the character of the scribe himself.

The licence of Western scribes is almost proverbial, and has been used by Hort as a strong argument for dismissing as summarily as he has done the evidence of Western MSS. When a MS. such as e writes, for example, capharnaum for naim, and capharnaum also for corozain, confounds Cleophas and Cephas and alters the context accordingly, the student may well hesitate about accepting any singular readings of such a codex. A witness who distorts even a few facts impairs the value of his evidence as a whole.

The striking character of ff is the absence of any such errors as those just named. There are unconscious errors of transcription such as are found in all MSS.; but of wilful alteration of the text from 'supposed fitness for immediate and obvious edification' there is, to the best of the present writer's belief, not a single instance.

The singular readings of ff are quite different in character from most of the singular readings of e, or even of b or k.

Another source of obliteration of ancient readings is the Harmonistic proclivity of many scribes the result of such compilations as Ephrem's Diatessaron. Again, ff can be shown to be more free from this influence than any extant Latin or Greek MS.

1 The subscriptions after St. Matthew and St. John bear out this conclusion. The subscription after St. Luke

varies.

Summary.

Evidence for assigning ff to as early a date as 375-425 may be discovered in

(a) The unfixedness of the spelling to a degree unparalleled in any other MS. Of this almost every page of the MS. furnishes proof.

(B) The exceeding rarity of punctuation.

(7) The absence of all observance of the rules of grammar; and the persistence of vulgarisms in both grammar and spelling.

(8) The shape and form of the letters, especially of E, T, M and O.

(e) The large amount of verbal variation from the Vulgate, especially in such well-known and often quoted verses as St. Matt. xi. 28, St. Luke ii. 14, St. Mark xiv. 24.

(5) The comparative freedom of ff from the harmonizings which are found in other texts. The earliest texts would be the least harmonized. [Cf. St. Matt. xxiv. 35, xxvii. 34; St. Luke iii. 21, vi. 31; St. Mark iv. 39, xiv. 24.]

(6) The agreement of ff with the Old Syriac Version; and with Irenaeus and Origen in ancient readings lost in all other MSS.

The cumulative force of the evidence from these sources cannot be negatived by imputing toff' the textual timidity of the fifth century'. That the text of ff keeps on the whole nearer to the Text. Recept. than do the other ancient Old Latin MSS. (with the exception of a) is a fact which must be recognized, but it determines nothing either for or against the antiquity of our MS. or of its text. In this case, as in others, theories must be subserviated to ascertained facts. The large measure of support given by the two oldest Latin MSS. a and ff to the Text. Recept. is a fact which can no longer be neglected, especially when it is remembered that the text has been preserved with less alteration in the versions than in the MSS.'

The reader is referred for a full discussion of this evidence to the writer's articles in the Journal of Theological Studies for October, 1905, and January, 1906.

The text that follows is an exact print, line for line and column for column, of the whole MS. Where italic type occurs, it always, except in the headings of the pages, denotes rubricated letters in the original. All corrections in the MS. earlier than the twelfth century have been faithfully given either in the text or in the Appendix at the end of the volume. The copious later Vulgate corrections have (for the most part) been omitted.

Postscript. My warmest thanks are due to the Rev. H. J. White, who, among other services, has revised the printed sheets of ff with the MS. itself, and has thus conferred on the present edition a high degree of accuracy.

I have also to thank my learned friends, Mr. A. Souter and the Rev. J. F. Bethune-Baker, and my obligations to Professor Burkitt, of Cambridge, and Dr. Sanday, of Oxford, are too many to be here set out in detail. From M. Henri Omont and the other authorities at the Bibliothèque Nationale in Paris I have received nothing but courtesy during the past eight years in which I have been a frequent visitor at their magnificent Library of MSS.

Postscript from London,

Feast of the Epiphany, 1907.

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Iudicii quam uobis XXXIII12 In illo tempore pondens ihs dixit [res confiteor tibi pater dñe caeli et terrae quia abscondisti haec a sapientibus et pru dentibus et reuelas ti ea paruolis 26 ita pa ter quoniam sic fu it beneplacitum an

te te

27 Omnia mihi tradita sunt a patre meo et nemo nouit filium nisi pater et patrem quis nouit nisi filius et cui uoluerit fili us reuelare

28 Uenite omnes qui laboratis et onera ti estis et ego uos [re ficiam 29 tollite iu gum meum super

Uos et discite a me

m

quia mitis sunt et hu milis corde et inue nietis requiem ani mis uestris 30 iugum e nim meum suaue et onus meum leuae est XXXU 12' In illo tempore abiit ihs per segetes sabbatis discipuli au tem eius seruientes coeperunt uellere spicas et manduca[re 2 Pharisaei autem ui[de~ tes illos et dixerunt illi ecce discipuli tui faciunt [quod non licet [eis facere sab baltis $A[d

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B

Fol. 2. In domum di et panes propositionis man ducauit quod non li cebat ei manducare neque his qui cum illo erant nisi solis sacer dotibus

"Aut non legistis in lege quia sabbatis sacerdo tes in templo sabbatu uiolant et sine crimi ne sunt dico autem uobis quia sabbato maior est hic 'Si enim sciretis quid est misericordiam uolo et non sacri ficium numquam condemnassetis innocentes 8 dms est enim sabbati filius hominis

XXXVI Et inde transies uenit in synagoga

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det neque clama
bit neque audiet
aliquis in plateis
uocem eius. 20 haru
dinem quassataTM
non confringet
et linum fumiga
tem non extinguet
donec eiciat in
uictoria iudiciu

21 et in nomine eius gentes sperabunt 22 Tunc oblatus est ei homo daemoniuTM habens caecus et mu tus et curauit eum ita ut loqueretur et uideret

23 Et stupebant omnes uturbe et dicebant numquid hic est filius dauid parisaei auteaudientes dixerunt hic non eicit demonia

Fol. 3.

Nisi in belzebul pri cipem daemonioruTM 25 Sciens autem ihs co

gitationes eorum

omne reg

dixit eis.
num diuisum con
tra se desolatur. et
omnis ciuitas uel
domus diuisa con
tra se non stabit. 26 si
enim satanas sata
nan eicit aduersus

se diuisus est quomo
do ergo stabit reg
num eius

27 Quod si ego in belze bul eicio demonia fili uestri in quo ei ciunt ideo ipsi iudi ces erunt uestri

28 Si autem in spu.diego eicio demonia. uti que adpropiauit in uos regnum di

29 Quomodo potest quis intrare in domum fortis et uasa eius diripere nisi prius alligauerit forteet tunc domum illius diripiet

90 Qui non est mecum
contra me est et qui
non congregat me
cum dispargit

81 Ideo dico uobis om
ne peccatum et blas
phemia remittetur
hominibus sps aute
blasphemia non
remittetur homi
nibus

32

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92 Et quicumque dixe rit uerbum aduer sum filium homi nis remittetur ei qui autem dixerit contra spm. scm.

Non remittetur

ei neque in hoc sae culo neque in futuro 33 Aut facite arborem bonam et fructum eius bonum aut fa cite arborem mala et fructum eius ma lum ex fructu eni arbor cognoscetur 34 Progenies uiperaru quomodo potestis bona loqui cum si tis mali ex abundatia enim cordis os lo quitur

35 Bonus homo de bono thensauro profert bona et malus homo de malo tensauro profert mala

30 Dico autem uobis quo niam omne uerbu otiosum quod locuti

Fuerint homines red dent de eo ratione in die iudicii 7 unus quisque enim ex uer bis suis condemna uitur [derunt ei XXXVII 38 Tunc responquidam de scribis

et parisaeis dicen tes magister uolumus a te signum uidere 39 Ihs autem respondens ait illis generatio ma la et adultera signuTM quaerit et signum non dabitur ei nisi signum ionae pro fetae 40 sicut enim fu it ionas in uentre caeti tribus diebus et trib. noctibus sic erit et filius hominis in cor dae terrae et tribus di ebus et tribus noctib.

Fol. 4.

41 Uiri nineuitae resur gent in iudicio cum generatione ista et condemnabunt ea quia penitenitentiaegerunt in praedica tione ionae et ecce plus quam iona 42 Regina austri resur get in iudicio cum ge neratione ista et codemnauit eam quia benit ab ultimis par tibus terrae audire sapientiam solomo nis et ecce plus hic quam solomon 43 Cum autem inmun dus sps exierit ab ho mine ambulat per loca arida quaerens requiem et non in ueniet "tunc dicit re uertar in domum

Meam unde exiui et ueniens inuenit eam uacantem

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scopis mundanta et ornatam 45 tunc uadit et adsumit secum septem alios sps nequiores se et introeuntes ha bitant in eo et fiunt nouissima hominis illius peiora magis quam priora sic erit generationi huic pessimae [quente XXXVIII6 Haec eo load turbas ecce ma ter eius et fratres stabant foris quae rentes loqui cum eo 47 dixit autem ei quida

ecce mater tua et fratres tui foris stant quaerentes loqui

Tecum 48 ad ipse respo dens dicenti sibi ait quae est mater mea aut fratres mei 49 Et extendens manu in discipulos suos di xit ecce mater mea et fratres mei 50 qui cumque enim fece rit uoluntate patris mei qui in celis est ipse meus frater et

soror et mater est XXXVIIII 131 In illa die [exit ihs et se

debat secus mare
2et congraegatae
sunt ad eum tur
bae ita ut in nauicu
lam ascenderet
sedere et omnes
turbae stabant in
litore

Et locutus est ad eos multa in parabolis

Dicens ecce exiit qui seminat semina re 'et cum seminat quaedam ceciderunt secus uiam et uene runt uolucres et co mederunt ea quae dam autem caecide runt in petrosa ubi non habebat terramultam et continuo exhorta sunt quia non habebant alti tudinem terrae sole autem orto aestua uerunt et quia non habebant radicem aruerunt alia aute ceciderunt in spinis et creuerunt spinae et suffocauerunt ea

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Fol. 5.

Quaedam centesi mum aliud sexage simum aliud tricen simum 'qui habet au res audiendi audiat 10 Et accedentes discipudixerunt ei quare in [li parabolis loqueris ad eos

12

"Ad ipse respondens ait illis quia uobis datuest nosse myteriu regni illius autem non est datum 12 qui enim habet dabitur ei et abundabit • qui autem non habet et quod habet aufere tur ab eo

19 Ideo in parabolis lo
quor eis ut uidentes
non uideant

et audientes
audiant et non

Intellegant ne qua
do conuertantur
14et tunc inpleuitur

a

in eis profeti eseiae dicentis

uade et dic popu lo huic auditu audietis et non intellegetis et uidentes uide bitis et non uide bitis 15 incrassatu est enim cor po puli huius et au ribus grauiter audierunt et ocu los suos cluserunt ne quando uide ant oculis et au ribus audiant et corde intelle gant et conuer tantur et saneTM illos

16 Uestri autem beati
oculi qui uident et
aures quae audiunt
17 amen dico uobis
quod multi profe
tae et iusti cupierunt
uidere que uidetis
et non uiderunt

et audire quae audi
tis et non audierunt
18 Uos ergo audite para
bolam seminantis
19 omnis qui audit uer
bum regni et non
intellegit uenit
malus et rapit quod
seminatum est in
corde illius hic est
qui secus uiam se
minatus est 20 qui aute
supra petrosa semi
natus est hic est qui
uerbum audit et
continuo cum gau

Dio accipit illud 21 sed
non habet in se ra
dicem sed est tem
poralis facta aute-
tribulatione prop
ter uerbum conti
nuo scandalizatur
22 qui autem in spinis
seminatur hic est
qui uerbum audit
et sollicitudo sae
culi et uoluptas di
uitiarum suffocat
uerbum et sine fruc
tu efficitur 28 qui ue
ro in terram bonaTM
seminatus est hic
est qui audit uerbuTM
et intellegit tunc
fructum adfert
et facit aliut quide
centesimu

aliut sexage
simum aliud

Fol. 6. Tricensimum 24 Aliam parabulam pro posuit illis dicens. si mile est regnum cae lorum homini qui se minauit uonum se men in agro suo 25 Cum autem romirent homines uenit ini micus et supersemi nauit zizania in tri ticum et abiit. 26 sed cu creuisset herba et fruc tum fecisset tunc ap paruerunt zizaniae 27 Accesserunt autem serui patrisfamilias et dixerunt ei dñe nonne bonum se men seminasti in a gro tuo unde ergo habet zizania. 28 et ait illis inimicus homo hoc fecit dicunt ei

80

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Serui uis imus et col ligimus ea 29 et ait no ne forte colligentes zizania eradicetis simul et tritticum 30 sed sinite utraque crescere usque ad messem et in tem pore messis dicam messoribus colli gite primum ziza nia et alligate ea fas ciculos ad combu rendum tritticu autem congraega te in horreum meu 31 Aliam parabolam lo cutus est eis dicens simile est regnum caelorum grano sinapis quod accipi ens homo semina uit in agrum suu 32 quod minimum qui

Dem est omnibus seminibus. cum autem creberit maius fit omnibus holeribus et fit ar bor ita ut uolucre celi ueniant et abi tent in ramis eius XL33 Aliam parabolam locutus est eis simi le est regnum cae lorum fermento quod acceptum mu lier abscondit in farinam mensu ris tribus donec fer mentatum est totu 34 haec omnia locu tus est ihs in para bolis ad turbas et sine parabolis noTM loquebatur eis. 95 ut impleretur quod dictum est per pro Fetam dicentem

aperiam in parabo
lis os meum eruc
tuabo absconsa
ante constitutio
nem mundi

36 tunc dimisit turbas
uenit in domum et
accesserunt ad eu
discipuli eius dicen
tes enarra nobis pa
rabolam tritici et
zizaniorum agri

87 Ad ihs respondens ait qui seminat bonuTM semen filius homi nis est. 38ager autem hic mundus • bonu uero semen. hi sunt fili regni zizania autem filii sunt ne quitiae. "inimicus autem qui semina uit ea diabolus est

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