Here we have some fifty-five instances of interesting relations between 9 and other texts, and though the balance is a little disturbed by a very strong stream of Italian influence towards the end of the second chapter, yet the result on the whole is much the same in St. Mark as in the other Gospels. Even allowing the ƒ readings at the end of the list, the number of agreements with that MS. against b is only sixteen, while there are thirty cases of agreements with b against f; and as before the majority of the agreements with b are in rendering, the majority of those with ƒ are in reading. Amongst the b renderings we may notice the term 'expello' (i. 39) of casting out devils, instead of the Italian 'eicio,' which has been adopted into regular use in the Vulgate ; in ii. 5, 'remissa,' not 'dimissa sunt,' and in v. 8 'quid cogitarent' instead of 'quod c.' as a translation of őrɩ oûtws diaλoyíčovtai (or perhaps rí ov. d.); in ii. 17 the interesting 'egeo' is found against 'opus habeo' of ƒ, and in V. 21 'alioquin' against 'ne'; in v. 23 we note 'segetes' against 'sata,' and in v. 26 'intrare' instead of 'introire.' The composite character of the text of q is however clearly shewn in the latter verses of the second chapter, where alternate European and Italian readings occur in the closest proximity; after shewing a pronounced European text in the 17th and 18th verses, we have in v. 19 the addition of 'quantum temporis secum habuerint sponsum non possunt ieiunare,' which is found in a slightly different form in ƒ, Am., but entirely omitted by the Europeans; then for two verses q sides with the European family, then changes over to f; in v. 22 sides first with one, then with the other, though on the whole with f; then in vv. 23, 24 inclines towards b, and finally ends the chapter in the closest alliance with f.

We are only getting brought out in a more marked and emphasised form in this second chapter of St. Mark, the same features which we have found elsewhere. The fact that q, if we take all its readings into consideration, cannot be classed with any one definite branch of the OldLatin family, but has come under the influence of every group in turn, may be considered almost established: but if we consider it in the vast bulk of its readings, not merely in the fallacious 'test-passages' (fallacious because they would be the first to be altered by a reviser, who might leave the rest untouched), but throughout its text, in slight turns of expression and habitual use of small, apparently unimportant groups of

words, we shall find it to have a far stronger resemblance to b than to any other Old-Latin MS. It is of course a wearisome and difficult task to note down the minute points-each inconclusive in itself—in which q agrees with b against ƒ, while it is comparatively easy and convincing to point to the striking test-passages where in important questions of reading 9 sides with ƒ against b; but at the same time any student who will take the trouble to examine it word by word with the other texts will, I think, endorse my conclusion. I may add that at the present time I am thus slowly, and I trust thoroughly, examining it verse by verse, together with all the other Old-Latin texts, in connection with the Vulgate, and every day's examination tends to strengthen this opinion.

§ 6. History. Of the history of our Manuscript little or nothing seems to be known beyond the fact that it formerly belonged to the Freising Chapter Library, and with that Library was moved to Munich. in the year 1802. The life of Corbinian, the founder of the Benedictine Monastery of Freising, and a typical mediaeval saint, has however been frequently related; the Monastic Library attained considerable fame, and is mentioned by the translators of the authorized Version of our Bible in their preface 1.

Corbinian was born at Chartres, near Paris, in the 7th century; he shewed early a strong religious tendency, and whilst still young established a small community near his native town: his fame both for preaching and miracles, however, soon extended far and wide. After fourteen years spent in this life he undertook a journey to Rome (c. 714 A.D.), for devotional purposes; but Pope Gregory II persuaded him against his will to accept the office of a missionary bishop, and he was accordingly consecrated as a 'regionarius episcopus.' He returned, and spent some time in preaching throughout Gaul; after which he again retired to his cell at Chartres, where he spent another seven years with the brethren.

He then made a second journey to Rome with the intention of obtaining the permission of the Pope to retire elsewhere for a life of

1 The Translator to the Reader; amongst other translations of the Sacred Scriptures into the vulgar tongue of various lands. 'Valdo, Bishop of Frising (is reported) by Beatus Rhenanus to have caused about that time, the Gospels to be translated into Dutch rhyme, yet extant in the library of Corbinian.'