a third, now in Trinity College in Cambridge, which has the Athanasian Creed with Bruno's comment in it, as intimated above. Another such triple Psalter there is in St. John's College of the same University, as before hinted; and in my Lord Oxford's library is a fine old Latin Bible, where the Psalms appear under all the three versions. Nay, some manuscripts have the Greek also with the other, making a fourth column: an account of this last sort may be seen both in Dr. Hody and Le Long m. These double, triple, or quadruple Psalters came not in, I presume, before the end of the tenth century or beginning of the eleventh; for Berno Augiensis of that time acquaints us with the occasion and use of them, and how they came to be so contrived". When the Roman way of singing, first adapted to the Roman Psalter, had been introduced into France and Germany (which was first done in the eighth century), in process of time it bred some confusion in the two Psalters, mixing and blending them one with the other, that it was difficult to distinguish which words belonged to this, and which to that. To remedy this

m Le Long, Bibl. Sacr., vol. i. p. 244.

"Inter cætera, ex emendata LXX. interpretum translatione Psalterium ex Græco in Latinum vertit (Hieronymus) illudque cantandum omnibus Galliæ, ac quibusdam Germaniæ Ecclesiis tradidit. Et ob hoc Gallicanum Psalterium appellavit, Romanis adhuc ex corrupta vulgata editione Psalterium canentibus: ex qua Romani cantum composuerunt, nobisque usum cantandi contradiderunt. Unde accidit quod verba, quæ in diurnis vel nocturnis officiis canendi more modulantur, intermisceantur, et confuse nostris Psalmis inserantur; ut a minus peritis haud facile possit discerni quid nostræ, vel Romanæ conveniat editioni. Quod pius pater ac peritus magister intuens, tres editiones in uno volumine composuit: et Gallicanum Psalterium, quod nos canimus, ordinavit in una columna; in altera Romanum, in tertia Hebræum."-Berno Augiens. Epist. inedit., apud Mabill., de Curs. Gallic., § 21, p. 396. Hodius, de Biblior. Text. Origin., p. 382.

A.D.

inconvenience, a way was found out to have both the
Psalters distinctly represented to the eye together, in
two several columns, and thus came in the kind of
Psalters before mentioned. We easily see why the
Gallican used to be set in the first column, namely, be-
cause those Psalters were contrived by the French and
Germans, who made use of the Gallican, and so gave
the preference to their own.
If I have detained my
reader a little too long in this digression about the
Psalters I hope the usefulness of the subject may make
him some amends and be a just apology for it. I now
return to our Creed, and what more immediately be-
longs to it; closing this chapter, as I promised, with
a table, representing a summary or short sketch of what
hath been done in it.

A TABLE OF MANUSCRIPTS.

Manuscripts.

600 Bp. Usher's.

660

700

Treves.
Ambrosian.

703 Cotton 1.

Benet Coll. Cant. I. Gallican.

Colbert 2.

850

860

883

Benet C. 2.

Fides Sancti Anasthasii Episcopi.

Fides Athanasii.

Gallican. Fides Catholica.

Roman. Hymnus Athanasii.

Gallican. Fides Catholica S. Athanasii Episcopi.

Gallican. Fides Catholica Athanasii Alexandrini Episcopi.
Gallican. Fides Catholica Athanasii Episcopi Alexandrini.

Gallican. Fides Catholica Athanasii Alexandrini,

Fides Catholica.

Roman.

Fides Catholica edita ab Athanasio, &c.
Fides Anastasii Episcopi.

Gallican. Fides Catholica.

Fides Catholica.

Gallican. Canticum Bonefacii.

1400 Bodleian.

[Rome.

Ce Chant fust St. Anaistaise qui Apostoilles de
Anastasii Expositio Symboli Apostolorum.

CHAPTER V.

ANCIENT VERSIONS, PRINTED OR MANUSCRIPT.

SOME account of the ancient versions of the Athanasian Creed may be of use to shew when and where it has been received, and what value hath been set upon it, at several times and in several countries. I shall note the time in the margin when the first version into any language appears to have been made; and I shall rank the versions of the several countries according to the chronological order of those first versions respectively.

FRENCH VERSIONS.

A.D. 850. Under the name of French versions I comprehend all versions made at any time into the vulgar language then current in France, whatever other name some may please to give them. I beg leave also to comprehend under the same name all oral versions delivered by word of mouth, as well as written ones; otherwise I am sensible that I ought not to have begun with French versions. I do not know that the Gauls, or French, had any written standing version of this Creed so early as 850, or for several centuries after. Their oldest versions of the Psalter are scarce earlier than the eleventh century, and of the entire Scripture

a See Le Long, Bibl. Sacr., vol. i. p. 313, &c.

scarce so early as the twelfth; and we are not to expect a written version of the Athanasian Creed more ancient than of their Psalter. But what I mean by setting the French versions so high as I here do, is, that the Athanasian Creed was, as early as is here said, interpreted out of Latin into the vulgar tongue for the use of the people by the clergy of France in their verbal instructions. This is the same thing, in effect, with a written standing version, as supplying the place of it, and is as full a proof of the general reception of the Creed at that time as the other would be. Now that the Athanasian Creed was thus interpreted into the vulgar tongue in France as early as the year 850, or earlier, I prove from the words of Hincmar, above cited, giving orders to the clergy of his province to be able to express this Creed communibus verbis, that is, in their vulgar or mother tongue. What that mixed kind of language which they then used should be called is of no great moment to our present purpose to enquire. Some perhaps, with Vitus Amerbachius and Bishop Usher, will call it Teutonic, or German, because Franks and Germans, being originally the same, spake the same language. But I see no consequence that because Franks and Germans used the same language, therefore Franks and Gauls, mixed together, must still keep the same, any more than that a mixed nation of Normans and Saxons must all agree either in Norman or Saxon. One would rather expect in such a mixed people a mixed language too, as usually happens in such cases. As to France in particular at that time, Mr. Wharton has plainly shewn that the language there b See above, p. 28. e Usher, Histor. Dogmat., p. 111.

spoken was very widely different from the Teutonic or German.

d

The Concordate between the two brothers, Lewis and Charles, at Strasburgh, puts the matter out of dispute, where one expressed himself in the Teutonic, the other in the language then current in France, called Romanensis, or Rustica Romana, corrupt Roman, or Latin a, nearer to the Latin than to the German, but a confused mixture of both. Such was the language then vulgarly spoken in France, as appears from the specimen of it given by Wharton from Nithardus. And this, I presume, is the language into which our Creed was interpreted in Hincmar's time; for which reason I have set the French versions first. If any one shall contend that the Teutonic prevailed then in the diocese of Rheims, though not in the other parts of Gaul more remote from Germany, I shall not think it of moment to dispute the point, since it is not material to our present purpose.

As to the French versions, properly so called, written standing versions, I have said that none of them reach higher than the eleventh century. Montfaucon gives us one, though imperfect, 600 years old; that is, of the eleventh century, and very near the end of it, about 1098, 600 years before the time of his writing; and this is the oldest that I have anywhere found mentioned. Next to which, perhaps, we may reckon that in Trinity College, in Cambridge; I mean the interlinear version, which Mr. Wanley calls Normanno-Gallican,

d Wharton, Auctar. Histor. Dogmat., p. 344.

e Montfaucon, Diatrib., pp. 721, 727, and 733, where it is quoted at length. Wanley, Catal. MSS. Septentr., p. 168.