m FACSIMILES OF CERTAIN PORTIONS OF οΊη 4 of jit. Ml at their, AND OF THE of* jis. Jamp & |mle, WRITTEN ON PAPYRUS IN THE FIRST CENTURY, AND PRESERVED IN THE EGYPTIAN MUSEUM OF JOSEPH MAYER, ESQ. LIVERPOOL. WITH A PORTRAIT OF ST. MATTHEW, FROM A FRESCO PAINTING AT MOUNT ATHOS. EDITED AND ILLUSTRATED WITH NOTES AND HISTORICAL AND LITERARY PROLEGOMENA, CONTAINING CONFIRMATORY FAC-SIMILES OF THE SAME PORTIONS OF HOLY SCRIPTURE FROM PAPYRI AND PARCH¬ MENT MSS. IN THE MONASTERIES OF MOUNT ATHOS, OF ST. CATHERINE ON MOUNT SINAI, OF ST. SABBA IN PALESTINE, AND OTHER SOURCES. By CONSTANTINE SIMONIDES, Ph.D. HON. MEMBER OF THE HISTORIC SOCIETY OF LANCASHIRE AND CHESHIRE, &c. &c. &c. ΠάναχαΧντττωυ ο χρόνος et? φως ^epe<·” V Time bringeth to fight all discoveries. LONDON: TRUBNER & CO., No. 60 PATERNOSTER ROW. ARSBUl862=MDOCOLm PRICE £1 11s. 6d. MATTHEW HIl AP©§TIIS AM® Ι?ΑΜ1|ρ1 "Was "born at Gennesaretin Galilee in the year 24 before Christ and suffered martyrdom atHieropdlis inParthia A.D 83. The likeness of which a fac-sircole is here given was executed in die fifth, centTby HIEB.OTHEUS of Thessaloroca the Saint portrait Painter who was a pupil of the famous EMMMUEL B^NSKLENIJS. The original is preserved among the frescoes of Athos. The Copy here given was taken from it- "by C. S. The figure of die original is oval 2% En glish feet m height by 2 in width. FACSIMILES β OF CERTAIN PORTIONS OF (The (5o. r i|jel of JH. MalUmr. AND OF THE of βα Jamp & Jtttte, WRITTEN ON PAPYRUS IN THE FIRST CENTURY, AND PRESERVED IN THE EGYPTIAN MUSEUM OF JOSEPH MAYER, ESQ. LIVERPOOL. WITH A PORTRAIT OF ST. MATTHEW, FROM A FRESCO PAINTING AT MOUNT ATHOS. EDITED AND ILLUSTRATED WITH NOTES AND HISTORICAL AND LITERARY PROLEGOMENA, CONTAINING CONFIRMATORY FAC-SIMILES OF THE SAME PORTIONS OF HOLY SCRIPTURE FROM PAPYRI AND PARCH¬ MENT MSS. IN THE MONASTERIES OF MOUNT ATHOS, OF ST. CATHERINE ON MOUNT SINAI, OF ST. SABBA IN PALESTINE, AND OTHER SOURCES. By CONSTANTINE SIMONIDES, Ph. D. HON. MEMBER OF THE HISTORIC SOCIETY OF LANCASHIRE AND CHESHIRE, &c. &c. &c. " Πάντ άνακαΧύπτων 6 χρόνος εις φως φέρει." “ Time bringeth to light all discoveries.” LONDON: TRUBNER & CO., No. 60 PATERNOSTER ROW. i AUSA=I861=MDCCCLXI. Id PRESIDENT, VICE-PRESIDENTS, AND MEMBERS OF THE HISTORIC SOCIETY OF LANCASHIRE AND CHESHIRE, THIS WORK IS RESPECTFULLY INSCRIBED BY THE EDITOR, INTRODUCTION. 1 On the 13th of February, 1860, I called on that distinguished scholar, Joseph Mayer, in company with the Philhellenist, James Smith, for the purpose of inspecting his Collection. Through the introduc¬ tion of my friend Smith I soon became familiar with this gentleman, and after a long conversation on antiquities, and particularly the Egyptian Museum, which he had founded in Liverpool at his own ex¬ pense, he presented me with a free ticket of admis¬ sion. Having accepted the ticket and thanked my entertainer, I took my leave and set out with Mr. Smith to the Museum. Here I closely examined the relics of antiquity treasured within it, especially the Egyptian, and noted such as were more peculiarly important. Afterwards I visited the Collection several times for the sake of the intellectual gratification it afforded, and having still more accurately inspected the more important relics I had previously noted, and convinced myself of their value, I reported the result of my researches to Mr. Mayer, on whom I again called in company with Mr. Smith. The former was highly delighted at the recital; and accordingly we all three proceeded at once to the Museum, where I pointed out the most historical of its contents, and concisely explained to them the contents of each hieroglyphic monument. They were much pleased with the interpretation, and after a variety of difficulties had been alleged, which I obviated to the best of my ability, Mr. Mayer gave me copies of the greater portion of the Egyptian remains contained in his Museum, in order to inter- * Androsema was the name given by the Egyptians to any likeness of a scarabffius, bearing their emblematical writings or otherwise, because these creatures have no feminine gender. For the beetle has its generation from the father only; wherefore, says vElian, the warriors of the Egyptians had a scarabseus engraved on their rings, the legislator thereby intimating that all who fight for the country should be males, since the scarabteus has no share of female nature. Suidas derives the name of this insect ( κάνθαρος ) fn im κάνθων an ass, and όρος semen, for they say that the beetle is thus generated; taking a round ball of ass’s dung, it rolls it along with its feet, and while rolling emits semen, and from this the creature is produced. For it digs a hole in the earth, and deposits it there for eight and twenty days, or as many as the moon takes to revolve through the twelve signs of the Zodiac, remaining under which the race of beetles is engendered; and on the 29th day—the day of the conjunction of the sun and moon, and of the creation of the world—it opens the ball and casts it into water, and when it is opened in the water, creatures come B pret them, and at the same time several rolls of papyrus discovered in the Egyptian coffins, to serve as confirmatory proofs. These I took, and after promising that I would strictly fulfil Mr. Mayer's request, we all separated. Accordingly, I thenceforth assumed the direction of the investigation, the correct transcription, and the interpretation, visiting the Museum daily for that pur¬ pose, and interpreted several tablets of hieroglyphics containing valuable matter, as well as seals and rings ( [άνΒρόσημα ),# bearing moral maxims, some of which have recently been published.f Meantime, after an illness from which I soon recovered, I began to search through the papyri in the Museum itself. These were, for the most part, so torn and damaged, lying pell-mell together, and offering neitherconnexion nor continuity, (for the num¬ ber of the fragments, the variety of the writing, the dissimilarity of the papyri, and especially the triglot character of the manuscripts, threw everything into confusion,) that at first I despaired at the formidable difficulties of my undertaking. Buf, after resting awhile, and reflecting that great success is not to be achieved without labour, I resumed my task, and ap¬ plied myself to it vigorously. First of all I separated the hieroglyphics from the Demotic writings, then the Coptic from the Greek; and again dividing them according to the periods of the writing, I commenced to adjust and adapt them. After separating the papyri into their different languages and their various subjects, and finally ad- out which are beetles. Vide Horapollo, Book 1, chapter 10. Aristotle Hist. Anim. v. 19. iElian Nat. Anim. i. i. x. 15. Clem. Alex. i. c. Porphyrius. Plut. Is. and Os. 74. Eusebius prop. Evan. iii. 4, and elsewhere. The scarabams therefore being consecrated by the Egyptians as the emblem of manhood, for the reasons stated, they were accustomed also to place it on the mouth of their male dead, wherefore many such androsema have been discovered in the Egyptian coffins, containing the life of the deceased concisely engraved on them in Hieratic, and sometimes in Demotic letters. A somewhat similar custom prevails among the Eastern Christians, for they place an earthen vessel on the month of the deceased, marking it with the sign of the cross, and writing the inscription, “ Jesus Christ conquers.” Many of them, instead of an earthen vessel, mould a cross in wax and lay it on the mouth. f Vide “ A Brief Dissertation on Hieroglyphic Letters,” by C. Simonides. Ph. D. &c. &c. &c. London, 1860. 6 Vi ί *. -t-i . \ justing the comminuted fragments, I dipped a sheet of calico in water, stretched it on a board, and nailed it to the edges. Next, I softened the fragments in tepid water, and fastened them with paste on the frame prepared as above; others I pasted upon paper, and having completed these preliminaries, I com¬ menced the deciphering and careful transcription, beginning my labours with the Greek portion. Here¬ in, to my surprise, I discovered first three fragments, v and subsequently two others, containing a portion of the Gospel according to St. Matthew, written about the fifteenth year after the Ascension of our Saviour, by the hand of Nicolaus the Deacon, that is to say, in the forty-eighth year after the Incarnation of the Divinity. For, at the end of the fifth fragment, which contains the latter part of the 28th chapter, the following words occur : ” Η ΓΡΑΦΗ ΤΗ I X€IPI ΝΙΚΟΛΑΟΥ ΔΙΑΚΟΝΟΥ ΚΑΘ ” ΥΠΑΓΟΡ€ΥΟΙΝ ΜΑΤΘΑΙΟΥ ΑΠΟΟΤΟΛΟΥ IHCOY ” XPICTOY €Γ€Ν€ΤΟΔ€ TWI Π€ΝΤ€ΚΑΙΔ€ΚΑΤωΐ ” THC TOY ΚΥΡΙΟΥ ANAAH+eiOC €T€I KAI TOIC ” €N IIAAAICTINHI niCTOIC ΙΟΥΔΑΙΟΙΟ T€ KAI ” €AAHCI ΔΙ€ΔΟΘΗ “ The writing by the hand of Nicolaus the Deacon, at the dictation of Matthew, the Apostle of Jesus A Christ. It was done in the fifteenth year after the Ascension of our Lord, and was distributed to the believing Jews and Greeks in Palestine.” This discovery was imparted first to Mr. Mayer, who communicated it at the Archeological Meeting, which he assembled at hte Museum on the first of May, 1860, immediately upon the conclusion of Mr. Thomas Wright’s admirable discourse on the re¬ mains of the ancient Roman city just discovered in (Wroxeter) England, and the general remarks by the Rev. Dr. Hume on Mr. Wright’s lecture, at which five hundred persons were present. ^ The Liverpool Mercury of May 2, 1860, makes the following observations: “Discovery of an Ancient Biblical Manu¬ script, at Mr. Mayer’s Museum of National and Foreign Antiquities and Works of Art.— In this Museum are a great number of Egyptian, Coptic, and Greek manuscripts, written on papyrus. linen, leather, and stone, relating to various subjects, historical, religious, &c.; and Mr. Mayer has en¬ trusted the unrolling of the papyri to the learned Dr. Simonides, so well known throughout Europe for his great proficiency in deciphering ancient writings; and he has already found parts of three leaves of a papyrus scroll containing the 19th chapter of the Gospel according to St. Matthew, written in the Greek uncial character, the reading of which will cause a great sensation amongst Bibliophilists, as it sets at rest that long misunderstood part of the 24th verse relating to the passing of a camel through the eye of a needle, which arose from the wrong reading of the Greek text. The state of the manuscript has every appearance, from the form of letter, and other, rules used as guides to palaeographists, indicating it to belong to the first century after the death of Christ, and consequently older than any other Chris¬ tian document known to exist. “ As Mr. Mayer is going at once to publish the important discovery in fac-simile of the original text, with an English translation, we hope soon to have an opportunity of recurring to this subject. “The papyrus was brought from Thebes, in Egypt, by the Rev. Henry Stobart, along with many others, part of which he sold to the British Museum, some of which have since been published ; but the lukewarmness displayed by the trustees of that great national institution, and the long delay of their decision in securing the remaining portion he had brought to England, induced Mr. Stobart to oifer them to Mr. Mayer, who, seeing their value, at once purchased them to add to his already exten¬ sive library, and now Liverpool will have the pride and glory of possessing this invaluable Biblical docu¬ ment. “ During Easter week the rooms of the Museum were opened to the public free, when 2,250 persons «■ availed themselves of the privilege of examining their contents, and appeared to be much interested in what they saw, and conducted themselves with great propriety and order.” The Liverpool Daily Post, and the Manchester Guardian of May 3,1860, # and several other journals, political and literary, made similar remarks; and the Literary Gazette, August 24, 1860, writes : “ Discovery of Old MSS.—A discovery has re¬ cently been made which will doubtless be of the greatest • Jj < * “ Discovert of an Ancient Biblical Manuscript.— In Mr. Mayer’s Museum, at Liverpool, are a great number of Egyptian, Coptic, and Greek papyri, relating to various subjects, historical and religious. Mr. Mayer has entrusted the unrolling of these to Dr. Simonides, who has found parts of three leaves of a papyrus scroll containing the 19th chapter of the Gospel according to St. Matthew, written in Greek uncial characters, the rending of which will show that that part of the 24th verse, relating to the passing of a camel through the eye of a needle has been a wrong reading of the Greek text. The date of the manuscript has every appearance, as the form of letter and other rules which are used as guides to palajographists indicate, of belonging to the first century after Christ, which is older than any other Christian document known to exist. Mr. Mayer is about to publish the original writing in fac-simile, with an English translation. The papyrus was brought from Thebes by the Rev. Henry Stobart, along with many others. The first part was sold to the British Museum, but the remainder were purchased by Mr. Mayer .—Manchester Guardian, Thursday, May 3rd, 1860. * N 7 interest to the students of palaeography. It appears that a Liverpool gentleman, of considerable repute as an archaeologist, possesses a Museum of Egyptian antiquities, containing, among other curiosities, some fragments of a papyrus manuscript, written, as he had been given to understand, in the Coptic cha¬ racter, and relating to matters of early Church his¬ tory. It happened that Dr. Constantine Simonides, whose name will doubtless be recollected as occurring in connection with a disputed manuscript of Uranius, was at that time a resident in Liverpool, and to him the newly-discovered papyrus was accordingly sub¬ mitted by the owner. Dr. Simonides at once de¬ clared the character to be Greek, and not Coptic; and, after further examination, pronounced it to be a portion of St. Matthew’s Gospel, bearing the date of the first century, and hence, if not the original text, at least one of its earliest transcripts. Now, what¬ ever opinion we may have formed of Dr. Simonides, from his last appearance before the literary public— and we should bear in mind that several facts which were then justly regarded as suspicious, have been recently established in his favour—his skill as a judge ' and decipherer of ancient manuscripts is beyond all question. We should also remember that the date of a papyrus document is most easily ascertainable, and consequently any attempt at fraud open to immediate detection; and, moreover, that forgery is impracti¬ cable, not only from the fact that the peculiarity of the material admits of no erasure or obliteration, but also because the species of papyrus anciently em¬ ployed for manuscript purposes is now extinct. The public, however, will shortly have an opportunity of judging for themselves on the merits of the manu¬ script in question, as we hear that the proprietor, who has refused a large sum for it, has determined to publish it, and that, in all probability, it will appear in the course of a few weeks/’ Two days subsequently to the first discovery, two more fragments were deciphered from the Epistle of St. James, and one from that of St. Jude, containing several essential passages not to be found in the exist¬ ing version of the New Testament, and of which, in the interest of religion, a fac-simile is now for the first time published. When this discovery was publicly made known, many of the learned in Liverpool, and from other parts of England, called upon me in order to see the passages, and after a minute inspection, heartily glori¬ fied God. My compatriots, the Greek residents in Liverpool and Manchester, (to whom I return my sincere thanks for their friendly sentiments and their many kindnesses,) were highly rejoiced at the dis¬ covery of so great a treasure both to religion and archeology; nor were those of London less pleased at the result. Of the learned of the metropolis what shall I say? Many of them saw the fragments, and were delighted at the discovery that had been made. I may especially mention the amiable and truly evangelical family of N. Banyard, Esq., who invited to their house for the purpose of seeing and examining the fragments, several learned persons, all of whom were in ectasies at the sight, and particularly the brother of Mrs. Banyard, a genuine servant of our Lord, (whose name unfortunately I do not remember,) who took for his text at evening devotions the 28th of St. Matthew, and offered up prayer and thanksgiving for the dis¬ covery of these sacred fragments of the oldest version of the New Testament. About three days after this, the fragments of the Gospel, together with the works of Uranius, Aristseus, and others, were similarly displayed at the house of that accomplished Greek scholar, Nath. Bridges, Esq. and his distinguished father-in-law. General Alexan¬ der, of the Indian service, Mr. Edward Masson, a highly-intelligent Philhellenist, and in the houses of other persons of distinction. Returning shortly afterwards to Liverpool, and resuming my archasological labours, I succeeded in discovering other MSS. not less valuable, and imme¬ diately communicated the fact to the Editors of the Literary Gazette , and the Liverpool Daily Times, to whom I wrote as follows : TO THE EDITOR OF THE “ LITERARY GAZETTE.” “Sir, —You were good enough to give publicity in your impression of the 14th inst., to my discovery of New Testament fragments among Mr. Mayer’s rolls of papyri. Perhaps you will oblige me by detailing the result of my subsequent searches in the same quarter,—the Egyptian Museum founded by Mr. Mayer. “ The principal discoveries I have had the good fortune to make up to this present are : “ 1st. A portion of eight chapters of the Book of Genesis, written on papyrus in the Alexandrian style of Greek capital letters, which, from the purity of the v . text and the quality of the papyrus (being first class, and that called sacred) I conclude to belong to the first century before Christ. “ 2nd. The Ten Commandments written in Greek and Egyptian Demotic characters, in parallel columns, 1 belonging also to the first century before Christ. “3rd. The voyages of Hanno, King of Carthage. This MS. is more correct than any yet known, and bears evidence of being written about the same period as the foregoing, viz. the century before Christ. 8 “ 4th. The first page of a work by Aristseus, written in the first century after Christ. “5th. A fragment containing a few lines of ethical writings from the Oracles of Zoroaster Magus, of the first century after Christ. “6th. Fragments of Historical writings, author unknown, but very interesting from the fact that they contain Historical and Geographical information never yet published. Written about the second century after Christ’. “ All these MSS. are upon Egyptian papyrus, and have had my most careful and attentive examina¬ tion. Fac-similes, translation, and explanatory notes of the whole will, I hope, shortly be published. There are other rolls of papyri in the same collection which 1 have not yet had time to examine. When I have done so, I shall be glad to acquaint you with the result.—Meanwhile, I beg to subscribe myself, “ Sir, yours very truly, “C. Simonides, Ph.D. “ Liverpool, 9th Aug., I860.”* Two days after the discovery of the above MSS. I came upon seven Epistles of Hermippus, sou of Eumenides of Berytus; of which the first four treat on the interpretation of certain symbolical sacred letters of the Egyptians ; the sixth makes mention of sundry Kings of Egypt and Ethiopia; and the last deals with private affairs, concerning which I wrote as follows, on the 25th August, to the Editor of the Literary Gazette , and to the Liverpool Daily Post .f TO THE EDITOR OF THE “ LITERARY GAZETTE.” “ Sxr s —Agreeably to my promise of the 9th inst. that I would acquaint you from time to time with the result of my still continued labour of examining the papyri contained in the Egyptian Museum of this town, I hasten to inform you of the most unexpected and agreeable discovery of six letters, written by Hermippus, son of Eumenides of Berytus, but hith¬ erto, together with his many other writings, alluded to by Suidas, supposed to be utterly lost. “The six letters in question are addressed to Horus, son of Hephasstion of Alexandria, in reply to sundry questions respecting ancient Egyptian hiero- * Vide also Liverpool Daily Times, August 16, 1860. f Vide Vol. vi. No. 1,630, Aug. 28, 1860. J Vide No. 114. Sept. 1, 1860. § This ancient discovery should be called Heliolypy, and not Photography, because the image of an object is imprinted by the direct action of the sun, and not by means of any photographic apparatus. And since, as it has recently been shown, an impression of an object may be taken by artificial light, it would be as well perhaps to call this latter invention Phototypy to distinguish it from Heliotypy, which is altogether superior. For the light of the sun alone has the power of producing a perfect and life-like image of everything, and not that of the moon, or artifical light. Therefore it was rightly called Heliotypy by its first inventor, the talented Panselenus, of Thessalonica, who was born glyphics, and the Kings of Egypt and Ethiopia. They are of a contemporary date with Hermippus himself, who was born in the year 74, and died 162 years after Christ. “ I beg to remain, Sir, yours very truly, “C. Simonides, Ph.D. “ Liverpool, 25th August, 1860.”J On the 6th September, were discovered some remnants of the Οίκιστι,κά of Androsthenes, son of Diodorus of Thassos, and this discovery, considering it of importance, 1 communicated to the Editor of the Liverpool Daily Post : TO THE EDITOR OF THE “DAILY POST.” “ Ancient Greek MSS.— Sir, The rolls of pa¬ pyrus you saw in my possession, two days since, turn out, upon discovery, to be fragments of the f GEkistica * of Androsthenes, son of Diodorus of Thassos. It is of the highest possible interest, as bringing to light places and peoples hitherto unknown, some in name even. The great source of regret in connexion with it is, that it is but fragmentary. Let us hope, however, that some equally fortuitous chance may some day enable us to light upon other portions in the yet undeveloped collection of papyri your good town has the honour to possess; thanks to our friend Mr. Mayer. “ It may interest your readers to know that Mar- cianus, in his ‘Epitome of the Periplus of Menippus/ speaks of Androsthenes, son of Diodorus, as a geo¬ graphical writer of some note; but thus far this is all we have known about him. A more intimate ac¬ quaintance is now, however, possible, and all literary men must rejoice thereat, but none more so than, “ Dear Sir, yours very truly, “ C. Simonides, Ph.D. “ Liverpool, 6th Sept., 1860.” On the 7th September, I found two other Epistles of Hermippus, concerning hieroglyphics and the Kings of Egypt. Of these, and the previously dis¬ covered Epistles of the same author, 1 shall treat at length and severally in the Preface. They will all be published speedily, not only in lithography, pre¬ cisely as the original, but also with Heliotypic§ in that city A.D. 441, and died in Mount Athos A.D. 521, and has left us in a book several chemical instructions, among which are directions concerning Heliotypy, also a valuable dissertation on Byzantine painting, for he was skilled in both arts, The Frenchman, Daguerre, appropriated the discovery of Panselenus respecting Heliotypy, having learnt it from the writings of Panse¬ lenus which he obtained when at Athos, a short time before the invention was revived by him and given out as his own; this I publicly proved, and for so doing was assailed with infinite abuse by the blind and treacherous tools and organs of French policy in Athens. That Daguerre did appropriate the inven¬ tion, was shown by the Elpis of Athens, and other political journals of Greece. Moreover, the illustrious K. Oaconomus mentions it, saying, “ The MS. of Dionysius contains a dissertation on Heliotypy, as he names that species of portraiture, which has been revived in our time in France under the name of Daguerreotype, from the name of the so-called inventor Daguerre.” Vide Vol. 4, 9 plates, to show the similarity of the writing, and in parallel columns of clear type, with notes for the more complete information of the reader. Jn publishing, according to promise, the frag¬ ments of the New Testament, I may remark, first, that they were brought to England from Egyptian X Thebes in 1856, by the Rev. Henry Stobart, whose name is universally known. These, together with others, the contents of which I arranged, came into the possession of the erudite Joseph Mayer, as both these gentlemen can testify, and as the public prints stated at the time. And besides these eight frag¬ ments, and that containing a portion of the 8th chapter of Genesis, one was discovered in the Col¬ lection of the Rev. Henry Stobart, together with an anonymous historical fragment. Along with these, several other famous works of Grecian intellect were brought by the same gentle¬ man from Egypt into England; among which is to be found the Funeral Panegyric by Hyperides, the winner of the oratorical prize, which he pronounced by command of the Athenian people over the tomb of Leosthenes, and those who heroically fell with him in the Samian war, and which was first edited by the Rev. Churchill Babington, Cambridge, 1858. The original, also on papyrus, is deposited in the British Museum, and was purchased for a large sum of money. Those who are curious in such matters may see all that relates to the Funeral Panegyric in the Editor’s Preface and Introduction. These, then, were discovered in the Collection of the accomplished Mr. Stobart, and all the rest in the Egyptian Collection of Mr. J. Sams, now in the pos¬ session of Mr. Mayer, among which it is hoped that others even more valuable may be found, for all the rolls discov&»ed in the Egyptian coffins have not yet page 218, of Ms work on the Septuagint. (1) The unjust appropriation of the Frenchman shall be more fully exposed when my treatise on Byzantine painting is published. (1) V. page 64—66. “ A Biographical Memoir of Constantine Simonides, Ph. D., &c., &c.” by C. Stewart, and “Interpretation of Painting,” published at Athens, pp. 8, 4, and 40. The Greek Dissertation of Panselenus on Heliotypy, which is unpublished, is as follows: “ THE HELIOTYPIA OF PANSELENUS.” “ H TOY ΠΑΝΣΕΛΗΝΟΥ ΗΛΙΟΤΥΠΙΑ. ” “ ΕΝ πρώτοις λαβών χαλκόν δός τψ άρμοδίψ τεχν try, iva Άέσρ \έν χωνευτηρίψ και σφαίραν ποιήση δίποδα την 'ύλην περίμετρον, κενήν τό ένδον, κασσιτέρψ χρισμ'ενην και χρώματι φαιψ Σαμοθράκης τής νήσου. Έχέτω δέ ή σφαίρα καί ίριδας δύω ισομεγέθεις καί άντιθέτως κειμένας. ΈπΊ δέ τοΰ κέντρου αυτής τό ακοπείον 5τές τό έξ ύαλου λευκόν τό μεγεθύνον τάς μορφής' τούτου δέ δακτύλους ώσεί δύω προς τά έμπροσθεν τό χαλκοειδές καί διαφανές έσυπτρον όπισθεν δέ δακτύλους τρεις την ηλεκτρικήν Άές 'ύαλον, την χρυσψ στιγματισμένην καίταύ- της έμπροσθεν τήν βατραχίτην ύαλον. Κατασκεύασαν δέ πάντ άκριβώς καί πε- ρέωαον επί τρίποδος, ού τό κέντρον διάστροφον καί κοϊλον ποίησον. Ποίησον δέ καί πέταλα χαλκού ισομεγέθη τψ κενψ τής σφαίρας ο σ' &ν βούλφ, καί χρίσον άργύρψ διά τοΰ αρμοδίου τεχνίτου, ίίπερ καί φύλαττε εν καθαρψ κιβωτίψ. Ώ,οίη- C been unrolled. Both these gentlemen can witness that they were in the coffins, and that the rolls were not a little damaged in taking them out. Moreover, that they were not all obtained by them, but that some were previously purchased by other persons, and some they procured in Egypt. Thus, at least, unless my memory deceives me, the Rev. H. Stobart told me viva voce , at Adam Holden’s, the bookseller, on the 2nd May, 1860. Thus much concerning the how, when, where, and in whose possession the papyri in question were dis¬ covered ; and I may here add, that the burying of papyri and other written matter with the dead was a very common custom among the ancient Egyptians, and even the Greeks. A credible witness of this is Ptolemy the son of Hephasstion, who says, in his 5th book, “ irepl της εις πόλυμάθειαν καινής ιστορίας,” that Cer- cidas, the Legislator of the Arcadians, was buried, by his own direction, with the 1st and 2nd books of the Iliad. Dionysius Magnes also confirms Ptolemy in the following passage : ■ * · Καί έτελειίτα Xa ρμΐνος 6 έ /c προγόνων Σταγει pi- της iv ’Αλεξάνδρειά και συνετάφη ταΐς τον ’Αριστοτελους ΠΟΛΙΤΕΙΑΙΣ, καθάγε αυτός τοΐς αυτόν εκελευσε τέκνοις μικρόν προ της τελευτής■ Είωθασι yap οι εκ γένους τοΐς Αί¬ γυπτου Έιλληνες του συνθάπτειν (τω Αιγυπτιακοί επόμενοι εθει ) τοΐς οίκείοις νεκροΐς καί τούς άρίστους των ποιητών η των συγγραφέων, καί κυρίως το προς τη κεφαλή τού τεθνη- κότος εύρεθησόμενον σύγγαρμμα- ΐίροτιμαται δ’ αεί μάλλον των άλλων το τη χειρι τού τελευτήσαντος ιδία μεταγραφεν, ει περ τοιούτόν τι εύρεθήσετα ι· Οί δέ τοΐς τού Χριστού ποί- μνης ιεροί ποιμένες τη Καινή οΐδα συνθάπτεσθαι Διαθήκη.” # # # « And Charminus, a Stageirite by descent, died in Alexandria, and was buried with the σον δέ καί έόαλασσόβορον (α) περί σίτου ακμήν, ώς προηρμήνευαά σε, καί άλμώ- νην (β) τής γής άνθούσης, καί έχε ίν κρυπτψ καί τοΰ φωτός μακράν. Ίψδέ καιρψ τής έκτυπώσεως ο'ίου δήποτε αντικειμένου λαβών Ίν των πετάλων, καί άπομάζας κάνει όστών κεκαυμένων, στίλβωσαν αυτό είτα ρηζίτιδι κάνει, καί ένιβες αυτό τψ Άαλασσοβάρψ ύστερον, Kaj άφες με χρίσου ροδόχρουν γενήσεται. Μετά δέ ταΰτα ίπί tjj άλμώνη, καί άφες στιγμάς τακτάς δέκα. Τούτου δέ γενομένου θές τό πέ- ταλον μεταξύ τής βατραχίτιδυς καί ηλεκτρικής ΰάλου, καί κλείσου άμα ταίς θυ- ρίσι καί σκόπει τό έκμαχθησόμενον διά τοΰ κοίλου έσάπτρου τοΰ άνωθεν πρώτον, καί τοΰ ίπιμήκους τοΰ κάτωθεν ύστερον. Ειτα δέ άνοιξαν άμφοτέρας τάς θυρί¬ δας, λαβέ τό πέταλον, Άές εις έψησιν πεπυρακτωμένου υδραργύρου καί έξεις έκ¬ τυπο ν τψ πρωτοτύπψ άμοιον.” It was taken from a manuscript preserved in the library of the Monastery of Dionysius, in Mount Athos, and. inscribed, “ Χημικαί παραγγελίαι Παγκρατίου μοναχού τοΰ έκ ΤΙικρίδων τής Κωνσταν¬ τινουπόλεως. "Εγραφον τψ ΑΛΒ σωτηρίψ έτει, μηνί Φεβρουαρίψ, έν ry ίερφ μονή τοΰ Διονυσίου. Μετέγραφε δέ Καλλίνικος Βατοπαιδινός τψ ΑΤΠΗ.” “ Chemical Instructions of the Monk Pancratius, of Fieri die, in Constanti¬ nople, written in the year of Salvation, 1032, in the month of February, in the Holy Monastery of Dionysius.” That written in the vernacular has been already published three times. [(«>■ Ισοδύναμον, ίσως, τψ Τωδίψ. (β) Ισοδύναμον, ίσως, τψ Βρωμίψ.'] 10 Politise ’ (ΠΟΛΙΤΕΙΑ! ) of Aristotle, in accordance with his own orders to his children shortly before his death. For the Greeks of the race of Egypt followed the Egyptian custom to bury with their dead relatives the best of the poets or historians, and we shall gene¬ rally find the work laid by the head of the dead person. Some work that the deceased has transcribed with his own hand is always preferred, if such can be found. Y And the holy shepherds of the flock of Christ are, I know, buried with the New Testament.” And that many of the illustrious dead of ancient times were found with books at their heads, Ptolemy the son of Hepheestion, again testifies, relating that, “after the death of Demetrius Scepsius, the book of Tellis was found lying by his head, and they say that the ‘Divers’ of Aleman was found at the head of Ti- tonychus of Chalcis, and the ‘Scorners of Justice’ of Eupolis at that of Ephialtes; the ‘Bedfellows’ of Cratinus with Alexander King of Macedon, and the ‘Works and Days’ of Hesiod at the head of Seleucus Nicator. Cercidas the Legislator of the Arcadians, ordered the 1st and 2nd books of the Iliad to be buried with him. Pompey the Great never went into battle without previously reading the 1st book of the Iliad, endeavouring to emulate Agamemnon. The Roman Cicero had his head cut off while being carried in a litter,reading the ‘Medea’ of Euripides.”. • · ” r/ Ort τεΧεντησαντος Αημητρίον τον ’ϊ,κηφίον, το βι¬ βλίου ΎέΧΧιΒος προς τη κεφαΧη αυτόν ενρέθη, τάς δε Κο- Χνμβώσας ΑΑκμανονς προς τη κεφαΧη Τι τωννχοντον Χαλ- κιΒέως φασίν ενρεθηναι· τας Be 'Τ βριστοΒίκας Εύπόλι Βος προς τη ’Εφιάλτου - τους Be Εύυίδας Κρατίνον, προςτη Άλε- (άνΒρον τον βασιΧέως Μακεδόυωυ* τα δ’ έργα καί τας "ημέ¬ ρας 'Ησιόδου, προς τη τον ΊίεΧενκον τον Νικάτορος κεφαΧη’ 6 μέν τοι νομοθέτης ΆρκάΒων Κερκίδας, σννταφηναι αντω το πρώτον και το Βεντερον της Ίλιάδος εκεΧενσεν. 6 ΒεΠομ- πηΐος ο μάγνος, οΰδ’είς πόXeμov προηει η πριν αν το πρώτον της ’Ιλιάδος άναγνωσε ιε. ζηΧωτης ων * Αγαμέμνωνος· 'Ο δε 'Ρωμαίος Κι κέρων, ΜηΒειαν Εύριπίδου άναγι νώσκων, έν τω φορείω φερόμενος, άποτμηθείη την κεφαΧην. · . · This custom, which to some appears absurd and ridiculous, prevailed not only among the Egyp¬ tians and Greeks, but other nations of antiquity, especially Asiatic, concerning which much might be said. It is nothing new to hear that the priests have the 4 Holy Gospel buried with them, as Dionysius relates, for the custom prevails- to some extent even in our own days. 1 myself saw a priest, a Greek named * Skevophylax (keeper), the name in the Greek Church for the person who has charge of all the gold and silver vessels, &c., belonging to the Church. This is an ecclesiastical office, and ranks among the first five orders of the Church. Hierotheus, who died in the Island of Cyprus, 1852, buried with a copy of the Gospel. Athanasius the Metropolitan of Smyrna, who died in 1851, was also buried in this manner; and moreover, Anthimus, Patriarch of Constantinople, and Anthimus of Naxos, Metropolitan of Smyrna, and Macarius, Metropolitan of Ephesus, who all died in Smyrna, were buried with Gospels, as I was assured by an eye-witness, Joseph, a Minister of the Metropolitan Church in Smyrna, Χκευοφύλαξ·* and now of the Orthodox Greek Church in Liverpool. The custom is canonical, and therefore it needs no confirmation that the patriarchs and chief priests are buried with the New Testament; the priests are sometimes buried with other books of prayer, in case there should not be at hand a Testament valueless from age; for they always use old copies. “In the Island of Corfu,” says the most venerable and learned royal priest of the Greek community in Manchester, Basilius Morus, of Corfu, “ they are accustomed after the body has been stripped by three priests, and sponged with pure oil, according to custom, to clothe it in its garments and entire priestly apparel, as all the rest of the Orthodox Churches are wont to do. And after the funeral procession is over, they take the body into the tomb, and strip it of the priestly apparel, taking away at the same time the Gospel lying on the breast, and instead of it they twist round the finger of the deceased a strip of paper, containing the following prayer: “ TO 7 τΧηρωμα τον Νόμου καί των Προφητών, αυτός νπάρχων Χρίστε 6 Θεός ημών, 6 πΧηρώσας πάσαν την πα¬ τρικήν οικονομίαν, πΧηρωσον "χαράς και ενφροσννης τας καρΒίας ημών, πάντοτε, νυν, καί αεί, και εις τονς αιώνας των αίωνων. ’Αμήν. ” “Ο Christ our God, who art thyself the fulfil¬ ment of the law and the prophets, who didst fulfil all thy father’s dispensation, fill our hearts with joy and gladness, at all times, now, and for ever, and for evermore. Amen.” This prayer, which occurs at the end of the Liturgy of St. Chrysostom, as the concluding service, embraces and confirms the whole incarnate dispensation. The inhabitants of Corfu therefore are justified in so doing, for it is the confession of the right doctrines of the faith of every worshipper of the Eastern Church. The above-mentioned royal priest wrote this most devout prayer twice with his own hand, and twisted it round the fingers of Georgius Tryphon and John Chorgidopulos, priests in Corfu, after their death, as The ecclesiastical orders of the Eastern Church are divided into nine pentodes, and each pentad contains five different orders, which is the reason why they are so called. (Concerning these orders, vide G.Codinus Couropalates.) Plate 1, et.p ; Vi Λ» o Vx\yc\ ογ M-nr p otv ο\\τογΛΐ , HCC£N Ο YlCT ΟΫ Tkt ογτ lBvAAXTT6y ΤΪ t K\ ^i6yeX^pxMa>Ncypo-y\C'€>-e\cx yTTO^ryTTooceiJON·:· ,) til· - . M λτ -oXioc λΛ-φ mo yo Λ® yic kmoymcnoc <»7'6Ν'««Ή€ΝΓ6Ν^Οί^>4'Γ'Γ''θ’Λ6Π'ΗςΓΛΜΧΛΛΛθϊ6 κλ.·\ r-po r ryc · i · oy xy rc M+i c 6.UK-sr e \ ojv.6 ic γρι oc ήκϊΝφεφιΐ'τΐαχόκόοΝίογχΓτίοεωοι^ογχϊϋΒ/Βφς Kic©-xr6ujprioc&c-yncex\pcKA\o\ToYroYA Κ0Λ0γ·Ο·0νφλΓνΤ0ΝΤ6ΛώΝ-ΝΛ.6ΝΑ6ΤβρΧ0Μ6 Noci^ii-ivNT’KKXVA^iTribMajcTHccurrHpiay φωΗΛί·ιτγ κγ HKOYceNHiypyo-HceHfcyi&useT TTeNTl , KOHT^Vv6.H'ocYl)omCA,OXVN6TTO\HCiao Me- γΧλ+Ν ΘΝΤ η i uticiM xpT ογ κίχΟ-Λρ'βύΛγ-ν Ac φι \G M KT·^ Moc iy m Xp kog K/ koy^c Μθτ kx.e 'vmoy κγ pioyetc ογ y\Moy cau λίν-γ v \ ογτοοττρμ) TOCTO εγ·ΜΤ6Λ\ΟΝΛ^ΧΘ\ρ0θ NIKOAitoyAN T i ox e ajce noc/tgi ητ^ΛΛ^κοήώΜθΛλννιΧ,ι φαίΓ+ΛοΥΓΓ^Υ^ΝΑβΝοο-τοΙοέΝ-τκνΜστιηι τ ric-rSic u ύΛΛ' οι cr b tye,\XHciA.veiyai kg . ΥΐέΧθϋκεΛ.ΧγΓ0ςΕ»ηΓΓ·εΗτεκΜΧ6 κ'-τομθ τ 6 \thc e Ν,χ.όχογτ oye-eoy ή m.PvwVkmP TOY'\oA,ei^t4>y-oxoMMOGoxiTOG\Oyv eXe&pX\c ei p ejs.e Toy'rotJo-<>eycM'.etnToxx.ok',MepeoMX. ZApixe Μλτ·θ·λθ· \ o yeE>.vu)MMoc rf \fj xaaock θ&Λω NMOIG ΜΒΤΑ.ΤΗΗΐΒΝ'χι roGTO\UN6H K'y’piaHTt-xeyTusA.ve^jtuK.e i Γριοτοιοφκ θκα>ΝΕΐΜλΓΓθ'τογΜκν-τ>Άνο\ Άντοι -p\ φοί \άν\κ..ί ΓλΧίχρΗ^οίο tpA\o\c Y aaxim e ώ\γχ ρώΝ' \' λ \ττ mxt e. c ογ*τοι iocpic HMCPXC MATGO ik\OGOy,NTTilpot T6 Y μ-ϊ y ,o yt Y a x u>n ey Af re MCM vyroy T o yc Z'y'Kx -r 6X|c K\a e Mocrjyp’rre A.e i oy \r MT Hie yr hi tyXe- κ^τηγγ N oewByi*tyu* eKV Ο N Y 6 κ ATO CT Ο N XTU)NT H C Η Μ K1AC "6TOC _ ~Y H MeHcyrrpX^iiA-'OHyci’oy »u tnhtoc wht ροττοΛ\τον \iE*y H c uA.e X ΤΓΤ iy p \φΗ eycT X<^1 PY poAjoyWrerp ΧφΗ Λ έ &h WqX ΧΝΛ,ρ e i Αιτώι ,^οΑη ~Vtcle p. -jx . >(f4 £ ο-Σ < b Ci r ( o X y< y £ [- U Z cv

-Z ^a.'^OyZ)" r f: «5 E-pSfci- Zt- r 7 0 < z® trf- / =z>- 3 λ w-9 -ί 5 1 1- o^r- .1 u r S< ZZ -- X o Z X X I ® 9- 0 a- u P3 r z z^35^ Λ «; Z a_o 2 < < οΖφ i- y < k ^~7 , - i — — O 7 -y - X T a- cy ^ ^ — ω Z b a- % d> t r !l) U Z τ z μ1>-Ζ ΌΑ o y b ^ 3 S <,«r rbH b 3 < o ^ _ Σ h x l· οΓφ f=^"3 h 1 u _ « 5 a - F 3 b t ^ C z >■ y < *< o 11 he told me himself on the 4th (16th) Nov. I860, when I went from Liverpool to Manchester to see him, for he was seriously ill at the time. I myself, like many others, have seen my cele*- brated uncle Benedict, a little before his death, writing his confession of faith with his own hand on paper, which he placed in his bosom, and was buried with it by his own order. And when an excavation took place in the deserted monastery of the Amal- phines on Mount Athos, the tomb of a high priest was dug up, in which was found the Creed of the Orthodox Eastern Church, engraved on box-wood, which had previously been rubbed with a mixture of wax, mastich, sandarach, and bitumen, to prevent decay from the damp. This high priest was the Metropolitan of Serrhse, and being calumniously charged with impiety, re¬ signed his spiritual rule, and voluntarily came to Athos, in the 12th century, where he died at the age of 80, as the following Epitaph shows : f E νσεβιος 6 των Σερρών μητροπολίτης καί το των ευσεβών αγλάισμα και τείχος γεννηθείς εν Σμύρνη πόλει μουσοτρόφω τω χιλιοστω καί εννενηκοστω τρίτα), ετελευτησεν εν τω ιερω ορει τουτω δγδοηκοντα ετών πληρης γενόμενος, και εν τη των Αμαλφινών καλύπτεται γη άμα τη δρθοδόξω αυτόν ομολογία’ ην χειρί ιδία δ μακάριος γράφας, ’Ακακίω παρεδωκε τω θείω ηγ ον μένω. ,ΑΡΟΓ 7 μηνος Σεπτεμβρίου Ε'. Ίνδικτιώνο? ενδεκάτη. ” “ Eusebius, Metropolitan of Serrhae, The glory and defence of the pious : Born in Smyrna, the city nurtured by the Muses, In the year 1093; Died in this holy mountain. Being full 80 years of age. And is buried in the ground of the Amalphines, With his orthodox confession. Which the blessed deceased wrote with his own hand. And gave to Acacius, under Divine guidance. 1173, Sept r 5, Eleventh of Indiction.” I could adduce many more instances, ancient as well as modern, of this custom, which I omit, as the foregoing are sufficient to confirm what I say, and pass on to a few remarks concerning St. Matthew and his Gospel. “ ΜΑΤΘΑΙΟ^ ’A λφαίον, δ καί Λευί? καλούμενος, εγεννηθη εν Υεννησαρετ πόλει της Ταλιλαιας τω ΚΔ / προ της του Χρίστον γεννησεως ετει. 'Ο δε Κύριος ημών τω / ΕΦΗ'’ της απο κοσμου κτίσεως, καί ουχι τω / ΕΦ < π / , καθά Τεώργιος δ Σνγκελλος καί οι τούτον ακόλουθοί φασι. Τον τελώνην δε μετερχομενος και πάντα καταλιπών, ως της σωτηρίου φω¬ νής του Κυρίου ηκουσεν, ηκολουθησεν αυτω ών ετών πεντη- κοντα και ενός, και τω ’Ιησού δοχην εποιησατο μεγάλην εν τη οικία αυτοί), καθά γε δ αυτός φησι Ματθαίος καί Μάρκος καί Λουκάς. Μετά δε την του Κυρίου εις ουρανούς άνάληφιν ουτος πρώτος το Ευαγγέλιον διά χειρός Νικολά¬ ου Αντιοχεως ενός των επτά Διακόνων Έλληνίδι φωνή συγ- γραφαμενος, τοΐς εν Παλαιστίνη πιστοΐς ’Ιουδαίοι? τε καί Ελλη σι διεδωκε. Δι εδωκε δ’ αυτό τω πεντεκαιδεκάτω ετει της ενδόξου τον Θεού ημών άναληφεως. Τούτο δε Βα ρθο- λομαΐοςρ ’Απόστολος εξεβραίσας μικρόν ύστερον, τοΐς εν τη Ινδική Ίουδαίοις εκηρνξε. Αιεφθειρε δε τούτο νοθευσας εν πολλοις μερεσιν ’Αζαρίας Ματ#α#ίου Έβιωναΐο? δ δείλαι- ος, και Εβιωναίοις (μετά την των ’Αποστόλων εν Κυρίω τελευτήν ) διεδωκε πρώτοις, φάσκων είναι τό του Ματθαίου αυτόγραφον'εΐτα δε Ταδαρηνοΐς, καί Ναζωραίοι?, καί άλ¬ λοι?, ω καί χρώνται πάντες ουτοι άχρις ημέρας .” “ ΜΑΤΘΑΙΟ^ ουν Πάρκου? τε καί Μτ^δου? λόχων ευαγ- γελισαι, και τοντους ευαγγελισάμενος, πυρί τελειουται τη έκτη καί δεκάτη τον Νοεμβρίου μηνάς' εκτον καί εκατοστόν άγων της ηλικίας ετο?.” “ Matthew the son of Alphaeus, also called Levi, was born at Gennesaret, in Galilee, twenty-four years before the birth of our Lord Jesus Christ, and Jesus was born A.M. 5508, and not A.M. 5506 as Georgius Syncellus and his followers assert. He followed the calling of a publican, but left all when he heard the voice of the Lord calling to salvation, and followed him, being then 51 years of age, and gave a great entertainment to Jesus in his house, as he himself re¬ lates [ix. 9] and Mark [ii, 13,14] and Luke [v. 28,29] Alter the Ascension of our Lord, he was the first v who wrote the Gospel, by the hand of the deacon Nicolaus of Antioch, iu the Greek tongue, and distributed it among the believing Jews and Greeks of Palestine. The Apostle Bartholomew turned it into Hebrew a short time afterwards, and pro¬ claimed it to the Jews in India. The wretched Ebionite Azariah, the son of Mathathias, corrupted it by falsifying it in several passages; and, after the death of the apostles, published it to the Ebionites, saying that it was in the handwriting of Matthew himself, and afterwards to the Gadarenes, the Waza- renes, and others, who use it to this day. “ Matthew was appointed by lot to preach the Gospel to the Parthians and Medes, and having done ■ so was burnt to death on the 16th of November, in the 106th year of his age.” 12 Thus says Dionysius of Magnesia, who discharged the office of Metropolitan of Libya in the 8th century after Christ. He wrote many beautiful works, a very few of which were preserved in MS. in Mount Athos, and among which is to be found a synoptical life of the twelve apostles, (from which I have copied the above notice of Matthew,) written in a clear hand, as may be seen in the plate opposite. -QEcumenius says, respecting Matthew : " Matthew the Evangelist wTote and published the Gospel in Hebrew. He died in Hiera, a city of Parthia, and was buried there.” The same (Ecumenius elsewhere mentions the Gospel of St. Matthew in the same words. " Bartholomew, the Apostle to the Indians, preached the Gospel of the Lord to the blessed who were called, and gave them the Gospel according to St. Matthew. He died in Albanum, a city of Greater Indian Armenia.” Sophronius writes concerning Matthew :— " Matthew, also called Levi, one of the Pub¬ licans, first drew up in Judeea, by the agency of the believers among the circumcised, the Gospel of ^ Christ in the Hebrew language and character, it being unknown who translated it after him into Greek. The Hebrew version is in the library of Cassarea, which was established with great diligence by Pamphilus the martyr. Free access to a copy of this was permitted me by the Nazarenes of Neoria, in Syria, who use this version, from which it may certainly be believed that in this the Evangelist, whether speaking in his own person or in that of our Lord and Saviour Jesus Christ, employs the testi¬ monies of the ancient Scriptures, and does not follow the authority of the seventy interpreters, but that of the Hebrew text, whence these two sayings, ‘Out of Egypt have I called my Son/ and ‘ He shall be called a Nazarene/” Thus much Sophronius; moreover, the life of the apostle which is read in the Church on the day of his commemoration, says: “ Σώζεις Ιησού καί τέλώνας' σοΙ χάρις. “ Οντω βοα Ματθαίος έκ πυρος μέσον· " ’Ακάματου Ματθαίον πυρ δέκατη κτάνεν έκτη. " Jesus, Thou savest even publicans, thanks be to Thee. "Thus cries Matthew from the midst of the fire. "Fire slew the indefatigable Matthew on the 16th day of the month. “ He, sitting at the receipt of customs, heard the voice of the Lord, saying unto him, ‘Follow me/ and immediately arose and followed him. And hav¬ ing given him a great entertainment, was numbered among the apostles. And having received the power of the Holy Ghost, and become learned in the things of God, wrote the Gospel which bears his name, and sent it to the Jews. And after he had taught the Parthians, and established a church, and performed many miracles, he was burnt to death by the unbe¬ lievers. " While each of the disciples was going about preaching to the part of the world assigned to him by lot, this Matthew went up into a mountain, and remained there in the open air with a single garment. And after the lapse of some time, God made man out of the dust of the earth, and appeared to him on the mountain, as a child, and stretching out his right hand, delivered to him a staff, saying, ‘ Come down from the hill, and pass over to Myrmene, and plant it at the threshold of the temple there. And it shall be rooted and raised aloft by my right hand, and be¬ come a fruitful tree, and the sweetness of honey shall come down from its top, and a spring of water shall be given forth from its root, and when the savage- minded men of the city have washed therein, and partaken of the sweetness, they shall be delighted in their senses and leave oft' transgressing/ "Then Matthew, reverently receiving the gift from the hand of the Lord, quitted the mountain, and proceeded to the work before him. Then the king s consort Fulviana, together with her son and his bride, meeting the apostle, and being overcome by evil spirits, assailed him with harsh words and tumult, saying, ‘Who compelled thee to come to our people, and who gave thee that staff for our destruction ? ’ But he, rebuking the impure spirits with a mild voice, cured the disorderly, and drew them to follow him quietly. And Plato, the bishop at the time, hearing of the presence of the apostle, came out to meet him with all the clergy; and when they had both entered the city, the apostle, as he had under¬ taken when commanded, fixed the staff in the ground in the sight of all, and gave praise to Him who had appeared as a child. Then the dry wood took root, and immediately bore branches and ripening fruit, which distilled the flavour of honey, and a spring flowing from its root, so that those present were amazed at the strange spectacle. And when the mul¬ titude of the citizens ran to witness the unaccountable sight, they partook of the sweetness of the tree, and readily renounced their former savageness. “ And when the occurrence was made known to the king, and he had witnessed the health of his con¬ sort, and had somewhat improved in spirit, he was again inflamed by an evil demon to make of the apos¬ tle a sacrifice by fire, because not even his wife was altogether severed from her benefactor. But the 13 Saviour again appeared to the apostle by night, say¬ ing, c Although the king deviseth mischief against thee, do not thou, 0 Matthew, be afraid, having me with thee.’ “This vision the votary of God communicated to the bishop, and continued to return thanks. And four men were sent to seize him by order of the ruler, but their eyes were surrounded by a mist; and they returned and told what had happened to him who sent them, adding, when they heard his voice ad¬ dressing them, ‘ We cannot see or seize him/ Upon this the king, in a furious rage, sent ten others, say¬ ing, f If any one approaches to hinder you, despatch him with the sword/ When then the emissaries were about to draw nigh, Jesus appeared as a beautiful child. And they could not bear to look on the rays of light, and casting off the arms with which they were girt, hurried and told the king what had be¬ fallen. Then the ruler, kindled into a boiling rage by the inventor of evil, set out to despatch the apostle with his own hand. And when he came near, he went about seeking some one to lead him by the hand, and ceased not earnestly imploring the apostle, saying, ‘ Forgive me my rashness, and dispel the darkness from my eyes.’ The apostle then, being affected, made the sign of the cross on his eyes, and caused him to see distinctly. And the king, taking the hand of the apostle, led him straightway to the palace. But it did not escape the apostle that he meditated in his heart a return to evil ways, and publishing his designs, instigated this man of no understanding to murder. Immediately he gave orders to his soldiers to seize the apostle, and nail his hands and feet to the ground, and then to pile chips and straw over him, wetted with dolphin oil, and to sprinkle the pile above him with bitumen and pitch, and to stimu¬ late the flame with vine twigs. Straightway the assassins seized upon the apostle, and led him to the place prepared as a sacrificial altar, fastened him to the ground, and kindled the wood. Then the roaring furnace received a fall of dew, and did not burn the body of the holy man at all. This struck the be¬ holders, being unbelievers, with consternation, and they cried out in praise of the God of the apostle, so that the king was disturbed by the noise, and inquired what was the rumour. And when he heard what had taken place, he said, ‘ I will demonstrate the piety of the man even more manifestly, if this is true.’ Then collecting a quantity of hot coals from the baths, and bundles of dry sticks, he set his golden gods above the furnace containing the apostle, and placed other statues around it, and sprinkled dry w r ood on the coals, and called on his gods for help. And while the apostle prayed underneath, an extraordinary D miracle was exhibited. For the fire, bending over to the statues outside, reduced them to ashes like dry wood, and pursued the flying tyrant. But he, re¬ turning to the furnace, and finding the apostle praying, strove to escape the peril of the fire. And Matthew, offering up his prayers in the midst of the furnace, drew the flames towards himself like lightnings, and saying, f Lord, I place my soul in Thy hands,’ saved the king from danger. Then the king bade a royal litter to be brought, and the remains untouched by fire to be placed in it, and borne to the palace on the shoulders of his grandees. “But inasmuch as he had acquired a faith not perfect, but still halting, the king commanded an iron coffer to be made, which being done, he secured within it the sacred remains of the apostle, and ad¬ dressed his senate as follows: f The God made known to us by this man, if he shall again preserve him untouched out of the depths of the sea, as from the fire, is a mighty God, and superior to the elements. Wherefore we ought to leave our own gods, that could not save themselves from the fire, and worship him without hesitation.’ With these words, he com¬ manded the iron chest to be cast into the sea. And when this was over, the evangelist appeared to the bishop by night, saying, ‘£!ο unto the east of the palace, and thou shalt find my remains, together with the coffer, brought thither by the Divine power. Then the bishop, arriving with chosen followers at the place indicated, beheld the coffin as though it had been brought in a boat, and triumphantly praised the Lord, who had preserved it from fire and water. Then the king, casting away all his unbelief, implored forgiveness and purification by water. And the bishop, seeing this eagerness, and first pronouncing the cus¬ tomary words and the exorcisms against the de¬ stroyer, ordered him to enter the water, wherein, while touching his head, he heard a voice proceeding from above, ‘Name him not Fulvianus, but Mat¬ thew.’ Then the king, being regenerated in the name of the apostle, after a purification of seven days, voluntarily broke up all the idols belonging to him, and took great care of the coffin, and persuaded all those under him to draw near unto the light. And the apostle appeared to the bishop in a waking vision, and commanded that the king himself should be or¬ dained a priest, and his son a deacon, saying, ‘ After the expiration of three years thou shalt depart unto rest in Christ, and thy successor shall be Matthew the king, who was regenerated in my name.’ And in process of time Plato departed unto the Lord, and left the throne to the king as priest, and he again to his son, according to the direction of the apostle.” Thus runs the life of this apostle, as read once a 14 year in the Churches of the Orthodox Greeks, viz., on the 16th of November, O. S. # From all this it may be educed that the Evan¬ gelist Matthew was born twenty-four years before Christ, and followed Jesus when 51 years old, and that he wrote and published his Gospel in the 72nd year of his age, i.e. A.D. 48; and after preaching the Gospel of Christ to the Parthians and Medes, and baptizing many of them in the name of the consub- stantial and indivisible Trinity, he resigned his spirit to God on the 16th of November, A. D. 82, having lived in all 106 years. He died at Hierapolis, in Parthia, and was buried there in the time when his persecutor Fulvianus reigned over it, who afterwards (subsequently to the apostle’s death) received the faith in Christ with all his relatives, and was surnamed Matthew, and succeeded Plato as Bishop of Parthia, on his departure from this life. The next thing to be considered is the date of the publication of the holy Gospel according to St. Matthew, and the language in which it was written, for there are several different and opposite accounts given of these matters. It has already been stated that Nicolaus the Dea¬ con wrote the Gospel according to St. Matthew, of which the five fragments under consideration form a portion. This Nicolaus w*as a proselyte, of Antioch, and moreover, one of the seven deacons appointed after the Ascension of our Lord to the ministration of the faithful, and who afterwards became fellow- travellers of the apostles, as is mentioned in the Acts of the Apostles, ch. 6, v. 1—7. And he wrote it under the dictation of the evangelist, in the 15th year after our Saviour’s glorious Ascension, that is, in the second year of the 206th Olympiad, or to speak more perspicuously, A.D. 48, when Asiaticus and Poplicola were consuls at Rome. But whether another Gospel was written before this year no one can prove; for there is a dispute among theologians as to the date of the publication of St. Matthew’s Gospel. Some distinguished men among them think that it was first published in the year 37 : others again, including Tillemont, Owen, and Tomline, say that it was in 38. Irenaeus conjec¬ tures that it took place in 60, others in 63; and some, critically weighing the conjecture, estimate it as hav¬ ing been written A. D. 42. But all these opinions, based as they are upon suppositions, appear to me to have little authority, more especially as they are all upset by the incontestable note of the writer, Nicolaus the Deacon, by which, on the other hand, the opinion of those who coincide with his writing is confirmed. For there are some who say the same as that which Nicolaus, the seventh of the holy Deacons, proclaims in his note. Thus, in addition to his authentic testi¬ mony, there is the following irrefragable evidence, which was discovered, engraved on a stone, in the ruins of Thyatira, in the year 1851. ΜΑΤΘΑΙΟΧ δε b 'Απόστολος ’A λφαίου rjv /cat ' Ρεβέκ¬ κας παΐς· 6 δε Άλφαΐος, τον Έζεκίου, του ’ Αβραίου, τον Χεδεκίου, τον Ένδερίου, τον Έλισσαίου, τον ’Ανανίου, του Νεερίου, του Ιάκωβον, του Ίωνάθα, του ' Ιερερίου, τον 'Ζαρουηλου,τού Χα βρίου, του Ίονοα, τον Χα βατταίου, τον Ήσαίου, του Βασσαίου, του ’Αβινεερου, του Μωϋσεως, του Ζαβουλωνος τον Μανασση, τον Φανουηλου, τον Χι- ρωνος, του Ίωσηππου, του ’Ιησού, του Άβιητου- Τό δε γενέθλιον του ’Αποστόλου έδαφος η Τεννησαρετ της Γαλι- λαίας βεβαιούται είναι. Έτεχθη δε τω Α' ετει της ΡΙΓΗ’ Όλυρπιάδος [ = 24 π. X. ], και τω ’Ιησού ηκολούθησε τω δευτερω ετει της %Α' ’Ολυρπιάδος, ων ετών ενός καί πεντηκοντα· b δε Ίησοΰς το εικοστόν όγδοον διετρεχεν έτος. ρ~χε δε τότε Ύιβεριος ο Αύτοκράτωρ, τρίτον /cat δεκατον έτος βασιλεύων. ’’Εγραψε δε πρώτος οντος των άλλων Ευαγγελιστούν το κατ αυτόν Εύαγγελιον φωνή Ελ- ληνίδι τω Β’ ετει της XS' Όλυρπιάδος [ = 48 ρ· Χ·] διά του ακολούθου αυτού Νικολάου τού ’Αντιο-χεως, καί Ίου- δαίοις καί "Ελλησι τοΐς εν Παλαιστίνη διεδωκε· κοινή yap ην τότε η ‘Ελληνική- Έζεβραίσε δε τούτο Βαρθολοραΐος ύστερον, καί τοις εν τη ’Ινδική Ίουδαίοις εκηρυζεν εγί- γνωσκον yap εκείνοι την 'ΕΧληνικην ούδαρως. *Εστι δε αυτό τούτο, ό διαφθείραντες Έβιωναΐοι καί Ναζαρηνοί ε- -χουσιν. 'Ο δε πρώτος τούτο δια φθείρας, ’Αζαρίας εστίν ο ’Εβιωναΐος, δν καί υπερβαλλόντως Εβιωναίοι σεβουσ ι· Ματ^αΓος δε ρετα την τού εν Παλαιστίνη κατ’ αυτόν ευ¬ αγγελίου διάδοσιν εις την Παρθικήν ρετεβη τα πληθη ευ¬ αγγελίων καί εντεύθεν εις την Μηδικην εχωρει γην, ένθα πολλούς τω θείω βαπτίσρατι άνακαινίσας, καί εκκλησίαν σνστησάρενος, επανηλθεν εις 'Ιεράπολιν της Παρ#ίας, καί ρετα παρρησίας ανθις τό Ευαγγελίου κηρύζας, τελευτά πυρί, επί τω πρώτω ετει της ΧΙΕ' Όλυρπιάδος [=83 ρ· X.], ε£ και εκατόν γενόρενος ετών. ” “ The Apostle Matthew was the son of Alphasus and Rebecca, and Alphasus was the son of Hezekiah, wdio was the son of Abrseas, who w'as the son of Zedekiahij who was the son of Endemius, who was the son of Elisha, who was the son of Ananias, who was the son of Nehemiah, who was the son of Jacob, * “ Old style,” or Greek, Russian, &c. computation. -2 ψ & i2 ζ ϊ 1 -< "Χ! fn) °> ·« MaiiiSHiiiiiii ^ y* πλ Ί'ρ ^ ^ ^ ω> CjTg Ksq^b^ro. ^Qz^5(I ) Pl^^ / oliVroi 0 h£ 5 8 3 5 β | J ig z f $ gi ?% S ^ ϊ M z>!>^t§ 1 ?i^S| 23 | I j|J 5 ! ·3|ί§|® iillll^^l 3 2 ϊί 5 2 a ^ m ^ 1.* $ ?si © 5 ? £ η Ή % f& M & to /§ Ή -£*& -7^ lUliltelfiMlIi m, 4 v ^ ί ^ C c / o ^ ® ^ ^ & ^^j9-|m §8-| m t ^ -o) | ^si^sis^f IfiiS. Q,^ -Η Ώ 2-cD ? f? Ο O ^ 7^ Z° 41 4£ Nf O'? -J yl CP cM 7 oj j j o ^ ^ ^ Bj-^z; oiZ 2 5»gjjj £ L CT> r' J , /'T* Hri g QlQ § o g > ^1 "?Ιίϊί1ΙΙ^|ΙΙ!ι, )^ ^ )> /- ψ ^ "U ' ' i5 I ^ p % ? 14 i ® nr x ;> * if 3 3> zP 5 3 x o 2Τ» -4D 0 —ο 0? m > X (=> >< ■3 ff) μη ~< 0D ;< “Ό 25 I -o * Ί” o 15 who was the son of Jonathan, who was the son of Jeremiah, who was the son of Samuel, who was the son of Chabrias, who was the son of Judah, who was the son of Sabattaiah, who was the son of Isaiah, who was the son of Bassaiah, who was the son of Abinoam, who was the son of Moses, who was the son of Zebulon, who was the son of Manasseh, who was the son of Phanuel, who was the son of Simon, who was the son of Joseph, who was the son of Jesus, who was the son of Abietes. The birthplace of Matthew is proved to have been Gennesareth, of Galilee, and he was born in the 4th year of the 188th Olympiad, i.e. A.C. 24, and followed Jesus in the 2nd * year of 201st Olympiad, being 51 years old, when Jesus was in his 28th year. The Emperor Tiberius was then in the 13th year of his reign. He wrote his own Gospel, being the first of the Evangelists who v did so, in the Greek language, in the second year of the 206th Olympiad, i.e. A.D. 48, by the hand of his follower, Nicolaus of Antioch, and distributed it among the Jews and Greeks in Palestine; for at that time Greek was the common language. Bartholomew afterwards turned it into Hebrew, and preached it ‘ to the Jews in India, who had no acquaintance with Greek. This is the same which the Ebionites and Nazarenes corrupted and still use. The first who corrupted it was Azariah the Ebionite, whom the Ebionites extravagantly revere. Matthew, after the publication of his Gospel in Palestine, went over into Parthia, preaching the Gospel to the multitudes, and thence departed into the country of the Medes, whence, after renewing many with the baptism of God, and establishing a Church, he returned to Hierapolis in Parthia, and having again boldly proclaimed the χ Gospel, perished by fire, in the first year of the 215th Olympiad, A. D. 83, being 106 years of age.” Such is the account of Matthew and his Gospel on the stone relic, the length of which is four cubits, and the breadth one and a-half. It is engraved on both sides in capital letters, and contains the ecclesi¬ astical history of four centuries, the registrar having commenced from the birth of Christ. It is inscribed as follows: “ ΗΛΙΟΔΩΡΟΥ ΑΠΟΛΛΩΝΙΟΥ THC €N 0VAT€IPOIC €KKAHCIAC nP€CBVT€POY I€PAI ΑΝΑΓΡΑΦΑΙ ” “ The sacred registers of Heliodorus, the son of Apollonius, presbyter of the Church in Thyatira.” * Here the E precedes the I, the unit goes before the ten, whence probably he mistake of the transcribers arose. But this transposition of the letters matters nothing in Greek. Bor the arithmetical characters of the Greeks never change their value according to their position, as the Arabic numerals do. The units are always units, the tens, tens; and the hundreds, hundreds; even though the units precede the hundreds. So that if any one wished to denote This highly valuable relic, together with other remains of ecclesiastical history, hitherto entirely unedited, will shortly be published in lithographic fac-simile. This irrefragable testimony of Heliodorus, the presbyter, proves what the note of the Deacon Nico¬ laus confirms, that the holy Gospel according to St. ^ Matthew was published A.D. 48. Those who assert that it was in the eighth year after the Ascension, viz., A.D. 41, were deceived, by misunderstanding an arithmetical character of the copyists. For in some copies of the Gospel in question the number 15 is written thus, H·. This arithmetical monogram was taken for H, which is equivalent to 8, instead of the two letters ie 5 =15, the i, as every one knows, meaning ten among the Greeks, and the e five. On the other hand, those who say that it was published in the 13th year after the Ascension of the Lord,, i.e. A.D. 46, took this sign to be I and Γ instead of i and e. Those who maintain that it was written in the 9th year after the Ascension, that is, in the 42nd after the birth of the Saviour, mistook the sign €[ for a Θ instead of the letters Ei'.* Later transcribers, by variously interpreting the arithmetical signs, which are for the most part written in a variety of ways, and according to the style most in favour with the copyists, have fallen into a very great error, where, to avoid confusion, they have given the date of publication not in arithmetical figures, but in written words, as follows : A ' To κατά. Ματθαίον Ιερόν E υαγγέλιον τοντί Κωνστάν- τιος, ό της των Ε φεσίων εκκλησίας ίεροΒίάκονος έγραψε τω /η^ΙΓ' [=6,213, ήτοι τω 705 μ.. X.]. Έξεδόθη δε υπό του αίιτου Ματθαίου μετά-χρόνους OKTW της του Κυρίου ημών ’ Αναληψεως. ” Τ .—“ This holy Gospel according to St. Matthew, Constantius, holy Deacon of the Church of the Ephe¬ sians, wrote in the year 6213, i.e. A.D. 705, and it was published by Matthew himself eight years after the Ascension of our Lord.”f B.' To θειον καί Ιερόν κατά Ματθαίον Κυαγγελων εζεδό- θη μεν υττ αυτου εν Ίερουσαλύμοις TWI ΤΡΙΟ<ΑΙΔ€ΚΑ- TWI έτει,μετά την ’Ανάληψιν του Κυρίου ημών ’Ιησού Χρι- the present year, 1861, in Greek /ΥΩ,^Λ there is no grammatical rule to prevent him from writing ωααζ or ωαζα. t This copy of the Gospel, containing also the rest of the New Testament, is preserved in the Monastery of Xenophon, in Mount Athos. στον. Μετεγραψε δε τούτο Κύριλλος 6 πρεσβύτερος της Εκκλησίας Σμυρναίων τω ^ΤΓ [=6,310, ηγουν τω 802] εκ του δέκατου άπογράφου τον καλλιγράφου Θ Εοφίλου, τού και ύστερον μητροπολίτου Τ ραΐανουπόλεως άναδει- χθέντος, και τη των Σμυρναίων ιερά μητροπόλει αν έ¬ θη kev υπέρ της έαυτού καί της των τέκνων σωτηρίας.” II. — The divine and holy Gospel according to St. Matthew was published by him in Jerusalem in the 13th year after the Ascension of our Lord Jesus Christ. Cyrillus, Priest of the Church of the Smyr- nseans, transcribed it in the year 6310, i.e. A.D. 802, from the 10th copy of Theophilus, the calligrapher, afterwards appointed Metropolitan of Trajanopolis, and dedicated it to the sacred Metropolis of the Smyrnmans, for his own and his children’s sal¬ vation.* Γ.' To κατά Ματθαίου θέίον και ιερόν Εύαγγέλιον τούτο ‘Εβραϊστι το πρώτον, ως τινές φασιν, έξεδόθη Εν τω €ΝΝΑ- τωι ετει μετά την εις ουρανούς τού Κυρίου ημών μετάβα- σιν ως δε οι πολλοί ειρηκασιν, έν οΐς και 'Ηλιόδωρος ό πρΕσβύτΕρος, καί Ευστάθιος 6 Άντιοχεύς, καί Θεόδωρος ό Αιάκονος, καί Αιονύσιος ό Αιβύης,τω Π€ΝΤ€ΚΑΙΔ€ΚΑ- TWI 'Ελληνιστί γραφέν, έξεδόθη. Τό δε άντίγραφον τούτο Αντώνιος έποιησατο ό'Ιεροσολυμητης εν τω ετει / STKH'[= 6,328, ήτοι τω 820], τό τού μητροπολίτου Μύρων ’Ανθε¬ μίου άπόγραφον μεταγράφας, το καί έν τη μητροπόλει Άντιοχέων σωζόμενον, χρυσοΐς γράμμασι γεγραμμένον” III. — This divine and holy Gospel according to St. Matthew was first published, as some say, in Hebrew, in the 9th year after our Lord’s departure to heaven. And as many have declared, including Heliodorus the Priest, Eustathius of Antioch, Theo¬ doras the Deacon, and Dionysius of Libya, it was published in Greek in the 15th year. Antouius of Jerusalem made this copy in the year 6328, i.e. A.D. 820, having transcribed the copy of Anthemius, Metropolitan of Myra, which is written in gold let¬ ters, and preserved in the Metropolis of the Antio- chians.*)* Δ.' “ To θειον καί ιερόν κατά Ματθαίον Εύαγγέλιον, τό καί 'Ελληνιστί εκδοθέν τω Θ' ετει μετά την Άνάληφιν τού Κυ¬ ρίου καί Θεού καί Σωτηρος ημών Ιησού Χριστού, έγραφα εγώ ό ταπεινός Θεόδουλος οΣαμοθραξ τω βΣΐ' [=6,210, * This is preserved in the Monastery of Batopicdion, in Mount Athos. ■j· This 1 saw in the Monastery of St. Dionysius, in Mount Athos. τουτέστι τω 720], και τη μητροπόλει Σαμοθράκης ανέβη¬ κα υπέρ της εμης φυσικής σωτηρίας.” IV.—“ The divine and holy Gospel according to St. Matthew, which was published in Greek in the 9th year after the Ascension of our Lord God and Saviour Jesus Christ, I, the humble Theodulus, the Samothracian, wrote in the year 6210, i.e. A.D. 702, and dedicated to the Metropolis of Samothrace on behalf of my soul’s salvation. J And the four different chronologies of the publi¬ cation of the Gospel according to St. Matthew, above noticed, may also be found in other copies of this saint, preserved in Mount Athos and elsewhere in Greece, set down in arithmetical letters, some clear and others obscure. The critics of the present day, deceived by these and similar passages, have set forth their own ideas just as each thought fit. But I have seen very ancient copies of this Gospel with the inscription of the date of publication extremely clear. The first of these is one on papyrus, preserved in the Monastery of Mount Sinai, in which is written : “ΕΡΜΟΔΩΡΟΣ μαθητης ’Ιησού Χριστού τού Κυρίου καί Θεού ημών Άνθεμίω, καί ΤΙολυκάρπω, καί Άνδρονίκω καί καί ’Απολλωνία) πρεσβυτέροις της ’Εκκλησίας τού Θεού της εν Κνίδω, καί πάσι τούς άγίοις τοΐς εν τη Κνιδικη Χερσονησω -χαιρειν. " Οί τού Κυρίου ’Απόστολοι καί μαθηταί πάντες ϊσμεν, ως τό κατά Ματθαίον Εύαγγέλιον τω Δ€ΚΑΤ(α) I Π€Μ ΠΤ Ω1 ετει της τού Θεού ημών ’Ιησού Χριστού Άναληφεως 'Ελλάδι εγράφη τό πρώτον φωνή διά Νικολάου Δια κονου τού ακο¬ λούθου Ματθαίου, ο μικρόν ύστερον Βαρθολομαίος ό ’Από¬ στολος εν 'Ιερουσαλήμ έξεβραίσας, τοίς εν τη ’Ινδική ’Ιου¬ δαίοι? έκηρυξε. Μετέγραφα δε καγω αυτός τό 'Ελληνικόν επτάκις προ της του ’Αποστόλου τελευτής, καί τοσαυτάκις μετά την τελευτήν εκείνου, και τοις κατα την Ασιαν και 'Ελλάδα πιστοΐς διέδωκα τη επιταγή των ’Αποστόλων. ^Ηδτ? δε πέμπτον καί εξηκοστόν άριθμούντες μετά την Άνάληφιν έτος,πέμπτον δε καί δέκατου μετά την τελευτήν τού Εύαγγελιστού Ματθαίου, ούκ ωκνησα (προς αποφυ¬ γήν τού μεταξύ υμών άναφυέντος σκανδάλου ) γράφαι και πάλιν αυτό, καί άποστεϊλαι ύμίν διά Χηρέως του εν Κυ¬ ρ ίω σύνεργού μου. " Παρακαλώ ούν υμάς, αδελφοί, και παντας τους εν Κυ- ρίω άγιους, ϊνα εμμένηται έν οις απαρχής έδιδάχθητε, δι- J This is preserved in the Monastery of Cossiphcenissa, in Macedonia, and like the three above mentioned, contains the remaining books of the New Testa¬ ment, respecting which much might be said. 17 χοστασίας καί σκάνδαλα φευγοντες' εν yap και μόνον εστί το κατά Ματθαίον Ευαγγελίου, τό και Ελληνιστί 7 τρωτως εκδοθεν. Δι’ δ μη πλανάσθαι Εβιωναίοις και Ναζωραίοι? πιστευοντες. 'Ο δε Θεός της αγάπης καί της είρηνης Κύριος ημών Ιησούς Χρηστός εσται μεθ’ υμών. ’Αμήν· ” “ Hermodorus, a disciple of Jesus Christ our Lord and God, to Anthemius and Polycarp, and Andronicus and Apollonius, presbyters of the Church of God in Cnidus, and to all the holy men in the Cnidian Chersonese, greeting. “We, apostles and disciples of the Lord, all know that the Gospel according to St. Matthew was first written in Greek, in the 15th year after our Lord’s Ascension, by the Deacon Nicolaus, the follower of Matthew, which, shortly afterwards, the Apostle Bar- y tholomew translated into Hebrew, and preached to the Jews in India. I also copied the Greek version seven times before the death of the apostle, and as many afterwards, and I distributed it among the faithful in Asia and Greece, by the command of the apostles. And now, counting 75 years since the Ascension, and 15 since the death of the Evangelist Matthew, I do not hesitate, for the avoidance of the scandal growing up among you, to write it again, and send it unto you by Nereus, my fellow worker in the Lord Jesus. “ I exhort you, therefore, brethren and all the holy in the Lord, to abide in what ye were taught from the beginning, avoiding dissensions and scan¬ dals. For there is one Gospel, and one only accord¬ ing to Matthew, which was first published in Greek. Wherefore be not deceived, trusting to the Ebionites and Nazarenes, and the God of love and peace, our Lord Jesus Christ, shall be with you. Amen.” The second is that in the Monastery of Sabbas, in / Palestine, written in the second century after Christ, in which is found the following note : To κατά Ματθαίον Ευαγγελίου, τδ καί τω ΔΕΚΑΤΙΟΙ € ΩΙ μετάτην ’ Ανάληφιν του Κυρίου ετει Ελληνιστί εκδοθεν, ως 6 πολύς κρατεί λόγος, άπογράφας τω ΕΨΖ' [=5,707, ήτοι τω 199], Ίνδικτιώνος Ζ' 2τάχυς 6 της εν ’Αλεξανδρεία εκκλησίας Διάκονος εκ τού ενδεκάτου άπογράφου €Ρ- ΜΟΔωΡΟΥ ενός των εβδομηκοντα μαθητών τού ’Ιησού Χριστού, τού Κυρίου ημών, τω εν ’Αλεξανδρεία ίερω διδασκαλείω άνατίθησιν ·” “ Stachys, Deacon of the Church of Alexandria, having copied in the year 5707, i.e. A.D. 199, 7th of Indiction, the Gospel according to St. Matthew, (which, as there is ample proof, was published in £ Greek in the 15th year after the Ascension of the Lord,) from the eleventh copy of Hermodorus, one of the seventy disciples of our Lord Jesus Christ, offers it to the sacred school in Alexandria.” The third is one in the Monastery of St. Dionysius, in Mount Athos, in which is written : Την μεταγραφήν τού κατά Ματθαίον ιερού Ευαγγε¬ λίου τού δε, τού καί‘Ελληνιστί εν ‘Ιερουσαλήμ εκδοθεντος τω ΙΕ' μετά την ’Ανάληφιν τού Κυρίου, Νεκτάριος εποιη- σατο τω / ΕΨΜΓ / [=5,743, ήτοι τω 255], ’Ινδικτιώνος ΙΓ* καί τη εν Μυροις εκκλησία εδωρησατο .” “Nectarius made, in the year 5743, i.e. A.D. 255, 13th of Indiction, this copy of the holy Gospel according to St. Matthew, which was published in Greek, at Jerusalem, in the 15th year after the Ascen¬ sion of our Lord, and presented it to the Church in Myra.” The fourth is that of the Emperor Theodosius the younger, which is preserved to this day in the Monas¬ tery of St. Sabbas, in Palestine, and which contains the following note at the end : Θεοδόσιος έν Χριστώ τω Θεω πιστός βασιλεύς, καί αύτοκράτωρ ‘ Ρωμαίων το του Ματθαίου ιερόν Ευαγγελίου εκδοθεν ‘ Ελληνιστί τω ΔΕΚΑΤΙΟΙ ΠΕΜΠΤ10Ι ετει της τού Κυρίου ημών ’Αναληφεως, μετέγραφα τω τρισκαιδε- κάτω της βασιλείας μου ετει, [τω 421], Ίνδικτιώνος Δ / .” “ I, Theodosius, faithful King to Christ the God, and Autocrat of the Romans, copied in the 13th year of my reign, 4th of Indiction, A.D. 421, the holy Gospel of Matthew, which was published in Greek in the 15th year after the Ascension of our Lord.” The fifth copy is that of the Patriarch Menas, preserved in the Monastery of Pantocrator, in Mount Athos, and contains these words : To ιερόν τού Ματθαίου Ευαγγελίου εκδοθεν πρωτως ‘Ελληνιστί, ως 6 πολύς κρατεί λόγος, εν τω ΔΕΚΑΤΟΙ ΠΕΜΠΤωΐ ετει της ’Αναληψεως τού Κυρίου Μηνάς ελεώ Θεοΰ ’Αρχιεπίσκοπος νέας ‘Ρώμης καί Οικουμενικός Πα¬ τριάρχης άπογράφας τω βΜΖ' [=6,507 ηγουντω 539], ’ίνδικτιώνος Β’ τω Ίουστινιανω εν Χριστώ τω Θεω πιστφ ΒασιλεΓ, καί Αύτοκράτορι ‘Ρωμαίων δίδωσι δωρον άμα ταίς αυτού πατρικαίς εύλογίαις.” “ The holy Gospel of Matthew, first published in Greek, as abundant evidence tends to show, in the 15th year after the Ascension of our Lord, Menas, by the mercy of God, Archbishop of new Rome, and (Ecumenical patriarch, copied in the year 6047, i.e. A.D. 539, 2nd of lndiction, and, together with his 18 father’s eulogies, presented to Justinian, faithful King to Christ the God, and Autocrat of the Romans. The sixth is that in the Monastery of St. Dionysius, in Mount Athos, wherein the following words occur: Ευαγγελίου κατά. Ματθαίον. ’Εγράφη καί άντεβλήθη εν στίχοι? ,ΒΦΙΔ', [=2,514], κεφαλαίου ΤΝΗ'. [=358]. 'Εξεδόθη δε ρετά χρόνου '> Ι€' τη? του Χριστού του Θεού ήρων ’Αναλήφεως.” “ The Gospel according to Matthew was written, and the copies divided into 2514 lines and 358 heads, and was published 15 years after the Ascension of Christ our God.” And at the end of the whole Testament (for it contains the entire New Testament) are written these words : 'Η γραφή της Καινής Διαθήκης τούτης πάσα Χρη- στοφάνους Μητροπολίτου ‘Ρόδου τυγχάνει' εγραφε δε αυ¬ τήν τω όκτωκαιδεκάτω ετει τής άρχιερωσύνης αυτού, τουτε- στι τω βΎΜ' [=6,340, ήτοι τω 832], τή δέκατη τής Ίνδίκτου.' “ The writing of this New Testament is entirely by Chrestophanes, Metropolitan of Rhodes, who wrote it in the 18th year of his office, that is, 6340, or A.D. 832, 10th of Indiction.” And on the title of the book are found these verses: H T€TPAC U)IA€ T(ON ΜΑΘΗΤϋϋΝ TOV ΛΟΓΟΥ TOINVN Ο ΔΗΊΟΝ MH ΚΑΘ OKNH ΤΟΥ ΠΙΝ€ΙΝ CTIXOI €IC TOVC Δ' €ΥΑΓΓ€ AICTAC ΨΥΧΗΝ ΚΑΡΔΙΑΝ ΚΑΙ ΠΟΤΙΖ€ΙΝ TAC ΦΡ€ΝΑΟ €ΚΧΗ ΤΟ P€VMA ΤϋΟΝ AI6IPPVTWN ΛΟΓΙΟΝ * At the end of the Gospel according to St. Mark, are these words: “ Εύαγγελιον κατά Μάρκον. ’Έγράφη και άντεβλήθη ομοίως εν στίχοις qOPOIC AANWCCI TOV ΠΑΡΑΚΛΗΤΟΥ TON NOVN €ΛΑΜΦΘ€ΙΟ Id ΜΑΤΘΑΙ€ θ€ΟΠΤΑ - ΤΗΝ TOV ΛΟΓΟΥ CAPKWCIN ΑΦΡΑΟΤΙΟΙ ΤΡΟΠΙΟΙ J ΚΑΤΗΓΓ€ΙΛΑΘ APICTA ΤΗΙ ΧΘΟΝΙ HACHI VION Π6ΤΡΟΥ ΤΟΝ ΜΑΡΚΟΝ Η Θ€ΙΑ XAPIC TIOHCIN ΑΛΛΗΝ ΑΡΑΓ€ΟΤΑΤΗΝ Π6ΤΡΑΝ ΚΡΙΠΙΔΟΟ ΚΑΙ ΟΦΡΑΓΙΔΟΟ THC €KKAHCIAC €ΥΑΓΓ€ΛΙΟΤΗΝ Δ6ΥΤ6ΡΟΝ θ€ΗΓΟΡθΝ €Ξ OV MVHOeiC TtdN θ€ΟΠΝ€ΥΟΤωΝ ΛΟΓΙΟΝ ' €ΡΓΟΝ IHCOV ΟΚ€Π€ΤΑΙ ΤΟ ΒΙΒΛΙΟΝ ΥΙΟΝ θ€ΟΥ TON XPICTON €Κ ΠΡΟΟΙΜΙίΟΝ ΛΑΜΠΡίΟΟ ΔΙΔΑΟΚωΝ ΚΑΙ ΟΟΦΙΟΟ ΑΝΑΓΡΑΦω#* ΣΤΙΧΟΙ ΕΙΣ ΤΟ ΕΥΑΓΓΕΛΙΟΝ ΑΟΥΚΑ. OVK HPKCCAN ΠΟΝΟΙ ΟΥΔ€ ΠΑΥΛΟΥ ΚΟΠΟΙ^ THC ΚΑΙ OAAACCHC ΚΑΙ Μ€ΧΡΙ ΤΡΙΤΟΥ ΠΟΛΟν ΚΑΙ ΝΥΝ C€ AOVKAC CVN ΚΟΠΟΙΟ nAAIiyTP^€lf BPONTHC TON ΥΙΟΝ TIC BPOTUJN MH 0AVMAC6I Al€l ΓΑΡ OVTOC tOC €N APXHI TON ΛΟΓΟΝ TtOI ΠΑΤΡΙ Δ6ΙΚΝΗ ΚΑΙ ΠΡΙΝ OVCIWM€NU)l ΠΑΛΙΝ TON ΑΥΤΟΝ ΓΗΓ6ΝΗ Π€ΦΥΚΟΤΑ ΤΡΑΝΟΙ θ€θνΡΓΟΝ ΚΑΙ ΠΑΘΗΤΟΝ CAPKIKONj The first of all those who relate that Matthew wrote his Gospel in Hebrew is Papias, who held the office of Bishop at Hierapolis, near Laodicea, who was born A.D. 72, at Damascus, § and died the death of a martyr at Pergamus, A.D. 167, about the same time that Polycarp, of Smyrna, his dearest friend, underwent martyrdom by fire and sword, as Helio- dorus. Elder of the Church of Thyatira, has handed down to us in graven characters, in the “Sacred Records ,” which he wrote, as before mentioned, and with him Dionysius, Metropolitan of Libya, and others, including the compiler of the Alexandrian Chronicle, who erroneously says that Papias was mar¬ tyred in 133, instead of 167. Vide page 480. Papias, in Eusebius, speaks thus concerning St. Matthew : ..." ΜΑΤΘΑΙΟ^ pev ουν ‘Εβαιδι Βιαλεκτω τάλό- J That at the end of St. John is as follows: “ Εύαγγελιον κατά Ίωάννην. Έγράφη και άντεβλήθη ομοίως ΐν ατί- χοις ,βσι, κεφαλαίοις σλβ'. Έξεδόθη δε μετά χρόνους ΛΒ' τής Χριστού τού θε¬ ού ήμων 'Αναλήψεως. “ The Gospel according to St. John was written, and the copies divided similarly into 2210 lines and 232 heads, and was published 32 years after the Ascension of Christ our God.” • § The biographical details concerning Papias and th« other Fathers of the Church, herein mentioned, are extracted from the “Sacred Records ” of Heliodorus, the elder, and from the Florilegium of similarly named poets and historians, by Dionysius, Bishop of Libya, both of which are as yet unfor¬ tunately unpublished. But as they are of great value, they shall be published after a while. 39 * « 19 για συνεγράφατο' ήρμήνευσε δ’ αυτά ως ήν δυνατόν έκαστος.” .... ie Now Matthew wrote his history in the Hebrew dialect, and each interpreted it as he could.” Book 3, ch. 39, s. 17. Next to him is Irenasus, son of Athenogenes, a Cyrenasan by birth, and Bishop of Lyons. He was born in 134, and was a scholar of Papias, and going into Gaul, underwent martyrdom in 292, after per¬ forming his sacred functions about four years; and he, like his instructor Papias, says of Matthew : ..." 'Ο μεν δη ΜΑΤΘΑΙΟ^ εντοΐς'Εβραίοιςτή ιδία αυτών δια λέκτω και γραφή εξήνεγκεν Ευαγγελίου, του Πέτρου και του Παυλου εν 'Εώμη εύαγγελιζομένων και θε- μελιούντων την ’ Εκκλησίαν .... “ Matthew published the Gospel among the He¬ brews in their own dialect and writing, while Peter and Paul, in Rome, were preaching the Gospel and founding the Church.” FicfeEuseb. Eccl. Hist. Book 5, ch. 8, s. 2. The third is Origen, son of Leonidas, who was born at Alexandria in the year 185, and who died at Tyre, or, as others say, at Caesarea, in the year 254, and who says as follows : ..." 'Ως εν παραδόσει έμαθον περί των τεσσάρων Ευαγγελίων, ά καί μόνα αναντίρρητα εστιν εν τη υπό τον ουρανόν εκκλησία του Θεού, ότι πρώτον μεν γέγραπται το κατά τόν ποτέ τελώνην, ύστερον δε ’Απόστολον ’Ιησού Χρίστου ΜΑΤΘΑΙΟΝ, εκδεδωκότα αυτό τοΐς υπό Τουδαϊ- σμοΰ πιστευσασι, γράμμασιν 'Εβραϊκοΐς συντεταγμένον.’ “ As I learnt by tradition, concerning the four Gospels, which alone are incontrovertible in the Church of God under heaven, the first was written by Matthew, once a publican, afterwards the Apostle of Jesus Christ, who published it to the faithful under the Jewish religion, written in Hebrew letters Euseb. Eccl. Hist. Book 6, ch. 25, s. 4. The fourth is Eusebius, the son of Pamphilus. He was born in 270, at Caesarea, in Palestine, of which he was appointed Bishop in 314, and died in 340; and in making mention of Pantaenus, the philosopher, he says, concerning Matthew and his Gospel: ..." Ύοσαύτην ovv φασίν αυτόν [του Πάυταιυου] εκ- θυμωτάτη διαθέσει προθυμίαν περί τόν θειον λόγον ενδεί- ζασθαι, ως καί κηρυκα του κατά Χριστόν Ευαγγελίου τοϊς απ’ ανατολής εθνεσιν άναδειχθήναι, μέχρι καί της Ίνδων στειλάμενον γης. η σαν γάρ, η σαν είσέτι τότε πλείους ευ- αγγελισταί του λόγου, ένθεον ζήλον άποστολικου μιμημα- τος συνεισφέρειν επ’ αυξήσει καί οικοδομή του θείου λόγου προμηθουμενοι' ων εις γενόμενος καί 6 Τίάνταινος καί εις Τυδους ελθείν λεγεται, ένθα λόγος ευρείν αυτόν προφθάσαν την αυτου παρουσίαν τό κατά ΜΑΤΘΑΙΟΝ Ευαγγελίου παρά τισιν αυτόθι τόν Χριστόν έπεγνωκόσιν, οίς ΒΑΡΘΟ¬ ΛΟΜΑΙΟΝ των ’Αποστόλων ένα κηρυξαι, αυτοίς τε 'Εβραί¬ ων γράμμασι την του ΜΑΤΘΑΙΟΤ καταλείφαιγραφήν,ήν καί σώζεσθαι εις τόν δηλουμενον.” .... “ They say that he (Pantaenus) manifested such readiness, with an ardent disposition concerning the Word of God, that he was appointed the herald of the Gospel of Christ to the nations of the East, and reached as far as the country of the Indians. For there were still several evangelists of the Word, de¬ sirous to contribute an enthusiastic zeal of imitating the apostles towards the increase and building up of the Word of God. Among these was Panteenus, who went to the Indians, where it is said he found his presence anticipated by the Gospel of Matthew among some of them who acknowledged Christ, to whom Bartholomew, one of the apostles, had preached, and left the Gospel of Matthew in Hebrew, which was preserved until this time. Eccl. Hist. Book 5, ch. 10, s. 2. Thus says Eusebius, and with him and his prede¬ cessors, and Gregory the theologian, Hieronymus, Sophronius, and others, concerning whom there is no inducement to say much, seeing that they all draw from the same dry spring, that of Papias, who as he recorded hearsay only, and not written traditions, has no authority among us. For he has written many things in a mythical style, which Eusebius rejects and terms exceedingly paltry, judging from the man’s own words. (Vide Eccl. His. Book 4, ch. 39, s. 11—14.) Iremeus says nothing favourable of him, nor confirms him,save as far as his teacher Papias. For he is respon¬ sible, according to Eusebius, both to Irenseus and the other Fathers of the Church after him, not only for this opinion, but also for the exceedingly foolish doctrine of the millennial bodily reign of Christ on the earth, after the resurrection of the dead. Again, what Origen says concerning the Gospel according to Matthew he has noted from tradition, but he no where affirms that he has seen it any where written in Hebrew characters, although he lived a long time in the country where it was written, and at the very time when Christianity was flourishing, and the Gospel of Christ was distri¬ buted with great zeal. Eusebius’s narrative, concern¬ ing Pantaenus the philosopher, is mere hearsay, which, if it bears any relation to the truth, means the Hebrew translation made by Bartholomew from the Greek original, as has been previously remarked. The same 20 may be said of the Hebrew copy preserved in the library of Pamphylus the martyr, in Palestine, which, according to the testimony of Sophronius, was fitted up with great care. 1 am chiefly inclined to think that, if anything of the kind really existed, it was the work of Azariah the Ebionite, which Sophronius, be¬ ing unacquainted with Hebrew, could not discern. That this Gospel was first published in Greek, the eight fragments of the New Testament, unexpectedly discovered in our day, are sufficient proof, written as they were in the life-time of the saints, in Greek cha¬ racters, and also the indisputable testimony of the writer, Nicolaus the Deacon, who says, “ The writing is by the hand of Nicolaus the Deacon, according to the dictation of Matthew the Apostle of Jesus Christ. It was done in the 15th year after the Ascension of our Lord, and was distributed among the faithful Jews and Greeks in Palestine.” Matthew, therefore, dictated the Gospel to Nico¬ laus in Greek and not in Hebrew. And how is this manifest? First, because the writer Nicolaus was not a Jew but a proselyte of Antioch, and his Greek appellation is a proof among other things. And Matthew was a publican, and knew Greek from his childhood, and especially after the descent of the Holy Ghost upon the apostles on the day of Pente¬ cost. Secondly, because it was given to Jews and Greeks, and for this reason it was necessary that this Gospel should be written in Greek, like the other three posterior to it in date. For the contrary opinion there is no sound argument, for the Greeks did not understand Hebrew, while on the other hand the Hebrews understood Greek even better than their own tongue, seeing that Greek was the most common language in those days, while the Hebrew had been corrupted many years before the coming of Christ, and had then ceased to be the spoken lan¬ guage of the Hebrews, as Heliodorus testifies. For the Greek language prevailed in Asia from the Macedonians, and was habitually used in Palestine, and fluently written by the learned of the Hebrews v and others. This was the language that Jesus spoke, as is proved by the New Testament, and the holy apostles who so wrote. The most learned of the Hebrews, and especially those of the sacred order, learnt also the ancient Hebrew. But this, as Theo- doret, the son of Cyrus, remarks, was only taught and not natural, written and not spoken, as among us the Latin, the Coptic, and other dead languages. This opinion, which most of the modern learned men embrace in its integrity, and strive to demon¬ strate by many proofs, viz., that Matthew wrote in Greek, and that the Hebrew version of Matthew, mentioned by Hieronymus and Epiphanius, and which the Ebionites, the Nazarenes and others highly esteemed, was not Matthew’s, but a translation from the Greek, falsified in many places, and differing from the holy original, is confirmed by Heliodorus, Elder of the Church at Thyatira, who flourished in the fourth century, and wrote as follows: # * # “ And he (Matthew) wrote his Gospel before the other Evangelists, in Greek, in the 2nd year of the 206th Olympiad, A.D. 48, by means of his follower, Nicolaus of Antioch, and distributed it among the Jews and Greeks in Palestine, for the Greek language was then common. Bartholomew afterwards translated it into Hebrew, and preached it to the Jews in India. This is that which the Ebionites and Nazarenes corrupted and still hold. The first who corrupted it was Azariah the Ebionite, whom the Ebionites exceedingly revere. (Vide supra pp. 14, 15.) Dionysius, the Metropolitan of Libya, speaks to the same effect, and his testimony may be read at page 10. Hermodorus, one of the seventy Apostles of our Lord, still further confirms this opinion in his letter to the elders of the Church of Cnidus, in which he alludes to the falsification in the translation by the Ebionites, through which great scandal arose in the Church at Cnidus. The reader is requested attentively to peruse this at pages 16, 17. But in addition to the important testimonies of these men, and those of the copyists already set forth, there is another testimony of the first person after the apostles who wrote a “ Memoir of Ecclesiastical Acts, in five books.” This was recently discovered in Mr. Mayer’s Egyptian Museum, written on a frag¬ ment of papyrus, and is as follows : • · · ’Ε[π]εί δε ΜΑΤΘΑΙΟ^ ερ,πνευσει θεία το κατ’ αυ¬ τόν εγραψεν Ευαγγελίου τή κοινή των Ελλήνων φωνή χρ[ρ]- σάρενος διά Νικολάου Δια κάνου, και ευ πάση τύ} Παλαι¬ στίνη διεδό^η δι[ά] των πρώτως πι στευσάντων, ’Ιουδαίων τε καί 'Ελλήνων, τον Χρίστον Τίδν Θεού είναι, ΐΙάρθο[υς] καί Μηδους ελαχεν αυτω 6 κλήρος ευαγγελϊσαι· Καί δη θείς τα γόνατα ηυλόγησε τον Κύριον, και συν αυτω οι λο[ι]ποί των ’Αποστόλων”. # # * Philip, was born. Evagrius the Mygisian, son of Evagrius, meeting with a copy of it, made three transcripts for Epimaclius, son of Aristagoras, Archon of Alexandria, and presented 24 them as a gift in return for his generosity, in the 3rd year of the 182nd Olympiad/’ i.e. B.C. 50. It will be observed that, in this note, which con¬ tributes so much to our knowledge of Carthaginian history, is found, besides the name of Polyclitus, who translated into Greek the Periplus of Hanno, a work hitherto unknown but now fortunately within our reach, the name of the transcriber Evagrius, together with the patronymics and birth-place of both. I will adduce another sample of a transcription, which 1 likewise copy from the archseological treasures of Joseph Mayer, viz., the following note : “ Θουκυδίδη Θουκυδίδου 6 Άλεξανΰρεύς τον ομώνυ¬ μον αυτω σχοινίω γράφαςγραφίύι τω πρώτω ετει της Ρ^Ζ / [=τω 11 μ. Χρ.] 'Ολύμπιάδος, τω είναι και ευ είναι άνα- τίθησιν αυτού πατρι τη πέμπτη μεσούντος μηνος ΤΙαναίμου ■ήμερα αυτού γενεθλίω.” “ Thucydides of Alexandria, son of Thucydides, having copied [the history of] his namesake, with a reed* pen, dedicates it to his father, the genitor of his life and (mental) light, on his birthday, the 15th of the month Pansemus.” The following note also shows that the ancient Greeks were in the habit of attaching their names to their work. “ Ή μεν γραφή των Αιγυπτιακών μηνών εστι Οεοφρα- στου *Απολλοδώρου του Διοςπολίτου' το δε τούτων μήνυμα καί ό παραλληλισμός Έρατοσθενους, ούχι τού Κ ηρυναίου, άλλα τού Διοςπολίτου υιού Έ ρατοσθένους.” “The writing of the Egyptian months is by Theophrastus, of Diospolis, son of Apollodorus, and their interpretation and the parallel translation is by Eratosthenes, son of Eratosthenes, of Diospolis, not of Cyrene.” This relic of antiquity, in the possession of Joseph Mayer, is exceedingly valuable, not merely because it contains the names of the Egyptian months (which may be met with in other ancient historians, Greek and barbarian,) parallel with the Athenian and Mace- * “ Tke'Schasnus is a shrubby reed-bearing plant, growing in tbe interior of Egypt. This tbe Egyptians cultivate, and use the reeds produced from it, which are excellent for writing. Wherefore the Egyptians, when they wish to signify letters, depict a reed pen and a reed sieve, together with an inkstand. This symbol also sometimes means a sacred scribe, and a good ending.” Thus says Hermippus of Berytus, in the Eighth Epistle to his friend Horus, concerning hieroglyphics; and Horapollo, in his First Book of Hieroglyphics, says— “ To indicate the letters used by us, or a sacred scribe, or a good ending, we depict ink and a reed sieve, and a reed pen. Letters, because all things written are done by means of these, for we write with a reed and nothing else. A sieve, because this, the first implement in bread-making, is made of reed. We indicate, therefore, that every one who has the means of subsistence donian names, but because it gives a Greek interpre¬ tation of their meaning unknown till the present time. It is written on papyrus like the two preceding, and was discovered on the 6th (18th) of November, 1860. They will be published with others, in fac-simile, in a collection which I am preparing of Greek papyri in the possession of J. Mayer and others, and in which the inquiring archaeologist will find an abundant fountain of testimonies on the subject in question at which to slake his thirst; and for his instruction 1 collect together the above-mentioned transcript notes, and the Epistles of the Apostle Paul, and Peter, and James, and Jude, and of the apostolical fathers. For he will find their names always preceding their Epistles, and will hear Paul saying, in the First Epistle to the Corinthians, these apostolical words, “ The greeting of Paul, with my own hand /’ and in the Epistle to the Galatians, “Behold, 1 have writ¬ ten to you in large letters with my own hand /’ and in that to the Thessalonians, “The greeting of Paul, with my own hand, which is a sign in every Epistle I write thus, —The grace of our Lord Jesus Christ be with you all. Amen.” He will observe too that Tertius, the writer of the Epistle to the Romans, when he says, “ I, Tertius, who wrote the Epistle in the Lord, greet you /’ (as does Nicolaus, when he says, “The writing is by the hand of Nico¬ laus the Deacon,”) is not wrong, because Paul, the chief of the apostles, says, “ The greeting I write with my own hand.” What then has my friend who disbelieves through ignorance to allege against such testimonies of the truth ? Assuredly nothing, and 1 trust he will admit that I am right, and become a follower of the truth. For it is unfair and unchristianlike for a man to con¬ demn that which he doe^ not understand. Unfortu¬ nately there are many such in society, puffed up with the pride of mere wealth and birth, to the injury of humanity. After this necessary digression, and returning to the consideration of the eight fragments of the New Testament, I may remark that they were written in the first century, in the handwriting called by the shall leam letters, and he who has not shall practise some other art; where¬ fore education is termed in the sacred tongue SBO, which means, being interpreted, ‘ ample food.’ A sacred scribe, because he decides life and death; and there is among our sacred scribes a sacred book, called in the common dialect AMBREES, by which they decide whether a person lying sick is likely to live or not, presaging from the recumbent posture of the sick person. And an end, because he who has learnt letters has arrived at the calm harbour of life, no longer wandering among its evils. The word AMBREES is interpreted prognosis of the sick, for AMB means prognosis, and BREES one lying ill.”— Horapollo, Book I. chap. 38. This is the text of the chapter in a collection of ten books of Horapollo, extant in my possession, of which two only have been repeatedly published, and these incorrectly and defectively, because taken from incorrect and defec¬ tive manuscripts. 25 ancient calligraphers cursive (■ τροχάλαία ), five of the fragments of St. Matthew being on Memphitic papy¬ rus, and the remaining three on Thebaic. Among the ancient Egyptians the papyri were distinguished by various names, as Heliopolitic, Lycopolitic, Alex¬ andrian, Heracliopolitic, Hieratic, See. See. And all the words are united, and nowhere dis¬ tinguished by any sign. For in the text of these papyri there occurs neither comma nor colon, nor either of the marks of aspiration, nor even the coronis or apostrophe. All the words are written in capital letters, and have always the iota adscriptum of the dative case, as well as the iota produced by the crasis. All these are no proof of either antiquity or the reverse, as some writers on Greek palaeography blindly announce and impudently declare. For Aris¬ totle, writing of rhetoric, treats concerning punctua¬ tion (jrepl δίασ τίξεως) in bk. III. ch. v., although many works of several learned men were published without punctuation, especially those of Theophrastus, Demo¬ critus, Xenocrates, and others. The ancients were well acquainted with the paragraphus, a line separat¬ ing the columns, which Isocrates calls paragraphe ( παρα - 'γραφή'), and the coronis (jcopmvh). And, moreover, the diazeuxis (διΑζευξις), and the cataphasis (κατάφασή), and the neusis\vevais) } and the exobeleesis (ε^οβελ ησις), and the chiasmos (χιασμό?), and the epilysis (βπίλυσις), and the aporeeticon ( άπορητικον ), and the aporrheema (απόρρημα) } and the antitheticon (αντιθετικόν), and the anaphoricon ( αναφορικόν ), and the aetiaion ( αιτιατον ), and the hypoleemniscos (υποΚημνίσκος), and the leem- niscos (λημνίσκος), and the obelos (οβελό?), and several other symbols used in writing which have long ceased to be written, whose meaning I doubt whether modern archaeologists understand, were in use among the ancient Greeks. The ancients also wrote the accents and other prosodial signs, especially before their canonical arrangement by Aristophanes, 200 years before Christ. And this is confirmed by many proofs, especially by a very old inscription discovered in Heraclion (' Ηράκλειον ) upon a wall; and another in¬ scription no less confirms it, older than that of Herac¬ lion, dug up in the city of Antandros in 1851, which is as follows : “ ΝΈΔΟΞΕΒΟΥΛΗ1ΙΚΑΙ7ΔΗ r'Mfll ΗΑΝΤΑΝΔΪ 5 ! ίΉΝΣΤΕΦΑΝΩ+ΣΑΙ ΠΟΛΥΚΡΑ ΠΉΝΠΟΛΥΚΡΑ ΓΓΟΥΣΤΟΖΝ ^ΘΗΝΑΙ+ΟΝΤΗΦΙΠΡΠΓΓΗΙΤΏ+Ν ΡΕΟΡΤΩ+Ν "ΙΑΣΤΡΑΠΑΙ <ΌΥΔΙ07Σ I ΑΡΕΤΗ + Σ ΗΕΝΕΚΑΚΑΙ7ΤΗ+ΣΕΙ ΗΣΤΗ7ΝΠΟ ιΆΙΝ -1ΕΥΝΟΙ ίΆΣ ”* ‘Έδοξε βονλή και δήμω ' Αντανδρίων στεφανωσαι ΤΙολνκράτην ΤΙολνκράτους τον ' Αθηναϊον τή πρώτη των εορτών Ασραπαίου Διό? αρετής ενεκα και τής εις την πάλιν έννοιας In this inscription it will be seen that the first cha¬ racter of the first line Ν' is composed of the spiritus lenis and the acute accent, which modern Greeks disconnect and write thus )"(. The twelfth character of the same line F which occurs also in the second line, and three times in the fourth, twice in the fifth, and once in the sixth, is equivalent to what we term the circumflex, which we write thus ^. The mark 7 which is the 17th in the first line, the 26th in the third, the 24th in the fifth, and the 10th and 21st in the sixth, is equivalent to the grave accent, which we write thus ) x (. The 20th mark in the first line ( which occurs in the second line, and twice in the third, and again in the fourth, fifth, sixth, and seventh lines, is the same as that which we call the acute accent and write thus )'(. Again, the sign Λ which precedes the second line, and occurs in the fourth, and twice in the fifth, and once in the sixth and seventh, is the smooth breathing which we signify thus )’(. The first character of the fifth line 1 is equivalent to the aspirate, which we mark thus ) 1 (. The first mark of the sixth line h is composed of the spiritus asper, and the acute accent, which the Greeks now separate in writing, thus ) Sometimes the ancient Greeks signified by this mark only the spiritus asper, especially the Ionians, who generally wrote it thus, H, placing it before the initial vowel, and sometimes also they used it in the middle of words, as appears in some inscriptions ; for which reason some scholars have considered that it was in fact the /Eolian di¬ gamma. The Latins also borrowed this mark, and incor¬ porated in their alphabet, writing to this day, some¬ times H, and sometimes h, as the ancient Greeks evidently did also. The other European nations adopted the spiritus asper from the Latins. Both the forms P and -), are met with in several manuscripts preserved in the libraries of the west of Europe. A fac-simile of one of these, a manuscript of G * Vide fac-simile. 26 Anacreon, has been published, in which these accents are faithfully re-produced. The iEolic digamma was at first merely a sharp sound produced by the lips, but afterwards took the more definite form represented by the letters Φ or b, as the grammarians have shown. The name digamma arose from the resemblance of the sign to two of the letters gamma placed together, and the term HSolic has properly applied to it. For the iEolians, above all other Greeks, and for a longer space of time than the rest, used this mark. The place of the spiritus lenis was, like that of the spiritus asper, sometimes at the beginning, and occasionally in the middle, of the word, as thus, Ρηρως, Ρησυχος, ΡΕλένη, Ραναξ, Ρεσχατος, ΡεντεΡξις, Foivos, (whence the Latin vinum,) κλαΡσομαι, ΡεπεΡλαβονμαι, ΡενεΡνάομαι instead of ηρως, ήσυχος, 'Ελένη άναξ, έσχατος, εντενξις, οίνος κλαύσομαι, κανσομαι, €ττευλα¬ βούμαι, ένευνάομ at. The sound of the digamma is still preserved in the language of the common people in Greece, for they pronounce αίμα,- γ(Ρ)αιμα, ήλιος,. γ(Ρ)ηλιος, ιλαρός,-γ(Ρ)ιλαρός, εορτή,- γ(Ρ)εορτη, ηγούμε¬ νος,- γ(Ρ)ηγουμένος, ήρώΒης,- γ(Ρ)ηρώ8ης, 'Ελένη,- y(F)E- λένη, αιθήρ,- γ(Ρ)αιθέρας, άκλεης,- γ(Ρ)ακλεγ(Ρ)ης, άν¬ θρακας,- γ{^ανθρακας, ελπίς,- y(F) ελπίδα, ευχή,- γ(Ρ)ευ- χη, πνεύμα,- πνεγ(Ρ)μα, which furnishes a convincing proof of their purely Greek origin of the present inhabitants of the country. From the evidence of this inscription, and others of a similar character, it is evident that the accents and marks of aspiration were in use among the ancient Greeks, and were sometimes written and sometimes omitted, at the pleasure of the writer or the person who arranged the copy. These signs occur also in other published inscriptions, and the various editors, supposing them to be letters, have altogether wrongly explained the true meaning of the inscriptions, giving various significations which do not exist in them at all. The learned Plutarch mentions the Greek accents, and also Alexander the Aphrodisian, who flourished in the second century after Christ ; so likewise does Quintillian the Roman, and other writers earlier and later than these. Many works of the ancients, both before and after Christ, were written without accents; and others were written with prosodial marks: among these the Old Testament is to be reckoned, as St. Epiphanius, who flourished in the fourth century after Christ, distinctly asserts, and who describes the signs of prosody in his work on Measures and Weights. Many such copies, namely, of the first century before Christ, the first, second, and third after Christ, &c., were preserved in the libraries of our fathers, the fathers of the Church, and here let Georgius Syncellus be a witness, who says concerning one such book— “ In one copy, extremely accurate as to punctua¬ tion and prosody, which came to me from the library of Cassarea, in Cappadocia, there was an inscription to the effect that the great and divine Basilius cor¬ rected by collation the books from which it was copied.” (vide p. 382, Ed. Bonn.) By this note it is proved that in the library at Caesarea, in Cappadocia, codices in the old writing, of great antiquity, were preserved, having all the points (στίγμα?) and pro¬ sodial signs according to the full accuracy of the art of grammar and of the meaning of the words, by which the divine Basilius corrected those books of the Old Testament which he revised ·, and from these old copies in ancient writing, which the divine Basilius used, was transcribed that which Georgius Syncellus received from Cappadocia. Nicanor the Grammarian, wrote at considerable length concerning the point. And Suidas says of him, “ Nicanor of Alexandria, the son of Hermias, was a grammarian in the time of the Emperor Adrian, A.D. 120, contemporary with Hermippus of Berytus. He wrote concerning the point (περί στιγμής') in Homer, and the difference in meaning caused thereby: also concerning punctuation in general, [περί στιγμής τής καθοΚου ) in. six books, and an epitome of these in one book. Of the point in Callimachus (περί στιγμής τής παρά ΚαΧλιμάχω), Comodoumena (Κωμφ8ούμενα) } of the naustathmus ( περί ναυστάθμου ). On the word the kings (περί του ΏΝΑΗ). On the point (περί στιγμής), and other works, for which treatise (on the point στιγμή), he was jestingly called by some ^tigmatias/ for it was not as a slave that he was bantered with this name.” Thus writes Suidas respecting Nicanor. But punctuation was not in use among the Greeks alone, but also amoug the ancient Romans. Cicero em¬ ployed it, concerning which see I. Clerici Ars. Crit. p. 3, s. 1, c. 10. The ancient Romans wrote the accents also, as is proved by inscriptions of consider¬ able antiquity, discovered not long ago, all the words having accents. These were written in the time of Octavius Ceesar, concerning which see “ Cenotaphia Pisana,” p. 488. It would be well for the reader to consult on these points the work of the illustrious K. CEconomus on correct pronunciation, at pp. 462 and 624, and also pp. 287-8, vol. iii. on the Seventy Translators of the Old Testament. I may here add that the circumstance of the letters being capitals prove nothing. Many Greeks of the present, past, and preceding century habitually use them, especially in inscriptions, omitting altogether the punctuation, the accentation, and other prosodial signs. The form of the letters they make altogether ancient, out of reverence for antiquity. So this is no 27 proof of antiquity or the contrary, nor is the small writing, which was in use in ancient times as well as the large. Mention is made of books written in small-hand by Lucian, Cicero, and .ZElian, whom those who are in doubt may consult. Neither is spuriousness or genuineness to be proved by the cor¬ rect or incorrect spelling of this or that manuscript, as some who are entirely inexperienced in such mat¬ ters assert and ignorantly dogmatize, for all the MSS. that have come down to our time, and are preserved in the libraries of western Europe, abound in false spelling, infinite solecisms, and anacolutha. Does it follow from this that they are all spurious ? If so, what are we to consider genuine ? The inscriptions on stone? But these also abound in false spellings. Or shall we say the papyri of Hyperides and others, preserved in the various museums ? But these are not exempt from the same category, as their editors confess, so that at this rate they are all spurious and suppositious, according to the fanciful judgment of our modern palaeographers. The genuineness of a MS., dear reader, is ascertained from various secret evi¬ dences, known only to those who have had the good fortune to inspect a large number of MSS. of different nations, on various material and in various hand¬ writings, written before and after Christ, and in several climates, and to have verified them one against another, several times and in many ways, by numer¬ ous tests. I doubt whether there are two such persons in the present century. For I have closely observed all those who are reckoned great in these matters, and tested them in innumerable ways, and have found them, unfortunately for the most part, superficial. This shall be proved elsewhere, for many MSS. are affirmed to be genuine though really spurious; and on the other hand, many that are confessedly genuine are traduced as spurious, besause they who say so are ignorant of the subject, and attack knowledge as a fraud, as I have elsewhere said. And here, while bringing this discourse to an end, I am able to com¬ municate the gratifying intelligence that two other small fragments have been discovered of the 27th chapter of St. Matthew, which I have fitted to the fourth fragment, for it belongs to this chapter, and is a continuation of both fragments. All these fragments are of great value, not only on account of their antiquity, but because of the different readings they contain, which are not to be found in the received version of the New Testament, and which are as significant as they are valuable. I have placed the passages containing the different readings parallel with the received version, in order that the reader may the more readily distinguish them. CODEX MAYERIANUS, RECEIVED VERSION, Fragment, II., Col. 2nd. Chat. 19. LINE. VERSE. 6 [πορευθε ν]τες ΗΔΗ εξε 8 ' Πορευ#εντες, εξε¬ [τα]σατε περί του παι τάσατε περί του παι¬ 7 [διον επαν δε ευρ]ητα ι το διού’ επαν δε ευ ρητέ, Γ€ΝΝΗΘ€Ν απαγγει απαγγείλατε μοι, όπως λα τε καγω εΧθων προσκυ¬ 8 [μ.οι όπως καιγω εΧθων] νήσω αυτωΐ [προ] σκυνησω αυτωι 9 Οι Βε ακουσαντες οι δε ακόυσαν του βασιΧεως επορεύ- 9 [τες του βασΐΧε^ως επο θησαν' και ιδού, 6 α- ρευθησαν ΑΠΟΝ Η PUJC στηρ ον εΙΒον etc. 10 [καιιδονοαση 7 ρονει]δον etc. From this juxtaposition of the two readings the reader will perceive that the words ΗΔΗ, ΓΕΝΝΗΘΕΝ, and ΑΠΟΝΗΡΏ2, which occur in the codex of Mayer, and are there distinguished by capital letters, and signifying the time, manner , and definition of person, are not to be found in the ordinary text, and would appear to have been omitted through inadvertence by the copyists from time to time. CODEX MAYERIANUS, RECEIVED VERSION, Fragment III., Col. 1st. Chap 19. LINE, VERSE. 1 ακ[ου]σας δε ο [νεανι] 22 *A κούσας δε 6 νεα¬ [σκος τον λογον ΤΟΥ] νίσκος τον Χόγον, απ¬ 2 TON €CIWnHC€ και ηΧθε Χυπουμενος' ην απηΧθε [Χυπουμενος ην\ γάρ εχων κτήματα [γαρ] πολλά. 3 εχων κτήματα πολλά ο 23 'Ο δε Ιησούς είπε δε ίησ\ους] τοις μαθηταις αυτου. 4 είπε τοις μαθηταις αυτου ' *Αμήν Χεγω υμιν, οτι αμήν Χεγω ΒυσκόΧως πλούσιος 5 υμιν οτι ΒυσκοΧως Ο εΐσελεύσεται εις την πλούσιος εισελευσε βασΐΧειαν των ουρα¬ 6 ται εις την βασΐΧειαν των νών. ουρανών παλι[ν] 24 Πάλιν δε Χεγω υ- 7 δε Χεγω υμιν ευκοπωτε- μΐν ευκοπώτερόν εστι ρον εστι ΚΑΛ W Ν κάμηΧον διά τρυπή¬ 8 δια τρυπήματος ραφιΒος ματος ραφιΒος εισεΧ- δ ι ε λ 0 ειν η πΧου θείν, η πλούσιον εις 9 σι ον ε ι σ εΧθ ε ιν εις την βασΐΧειαν του Θε¬ την βασΐΧειαν του θεού ού εισεΧθείνΐ 10 ακουσαντες δε οι ΤΟΥ 25 Ακουσαντες δε οι 1 ΗΟΟΥρ,α^ταιΤ ΑΥΤ A μαθηται εξεπΧήσσον- 11 εζεπΧησσοντο σφοδρά το σφοδρά, Χεγοντες' Χεγοντες τις αρα δυν τις αρα δύναται σω- 28 12 αται σωθηναι εμβλεφας δε ο ιησούς ειπεν 13 αυτοις παρα ανθρώπους αδυνατόν του 14 το ε[στι ττ\αρα δε θεωι παντα δυνατα ΚΑΙ 15 ΟΥΔ€Ν ΑΔΥΝΑΤΟΝ θηναι; 26 Έμβλέφας δε 6 Ιη¬ σούς ειπεν αυτοις' πα¬ ρα άνθρώποις τούτο αδύνατόν εστι’ παρα δε Θεω πάντα δυνατά .* €CTI τότε αποκριθεις ο 27 Τότε ά ποκριθείς 6 16 πετρος ειπεν αυτωι etc. ΤΙετρος εϊπεν αυτω· In the first and second lines of the third fragment it is to be observed that the demonstrative pronoun TOTTON and the verb ΕΣΙΩΠΗΣΕΝ do not occur in the received version; and in the fifth line ό πλούσιος is written with the article, which is not found in the ordinary text. In the seventh line the reading is not ΚΑΜΗΛΟΝ as in the known copies, but ΚΑΛΩΝ, and this reading is correct; for it is not a camel that is meant, but a ship’s cable. The manner in which ΚΑΛΩΝ became altered into ΚΑΜΗΛΟΝ is explained hereafter in a long note on the subject, which those who are curious may consult in its proper place. In the eighth line the codex of Mayer, says διελθεΐν, to “ go through ” instead of είσελθεΐν, to “enter,” with another slighter variation. In the tenth line the codex differs from all other known copies by reading Άκούσαντες δέ Of TOT IHtOT μαθηταϊ TATTA, instead of simply oi μαθηταϊ. Again, in lines 14-15 the fragment gives the words ΚΑΙ ΟΤΔΕΝ ΑΔΤΝΑΤΟΝ E2TI which are want¬ ing in the received version. This by no means unimpor¬ tant omission undoubtedly proceeded from the inad¬ vertence of the transcribers of the text from time to time, or perhaps it would be more correct to say from the repetition of the same words. Such instances of neglect frequently occur in MSS. both ancient and recent, when examined for variations of the text, which arise from oversight, and from some word of the same termination, meaning, or sound, being prominent in the same line or period. This I know by experience, and can confidently assert. CODEX MAYERIANUS, Fragment IV., Col. 2nd. 1NE. 7 κατα δε ΤΗΝ εορτήν ει- ωθει ο ηγε[μων ] 8 απολυειν ενα τωι οχλωι δεσμιο[ν ] 9 eniCHMON ονηθελον ειχον δέ τότε επιση 10 μον Λ Η I C Τ Η Ν ΙΗ C Ο Υ Ν βαραββαν κα¬ λούμενου^ RECEIVED VERSION, Chap. 27. VERSE. 15 Κατά δέ εορτήν εί· ώθειδ ηγεμων απολύ¬ ει ν ενα τω όχλω δε- σμιον, ον ηθελον· 16 Ει χον δε τότε δέ¬ σμιου επίσημον, λε¬ γόμενον Βαραββαν· 11 συνηγμενων ουν αυτών 17 Συνηγμενων ουν αυ¬ ειπεν αυτοις ο τών, ειπεν αυτοις 6 12 πιλατος τινα θελετε Π ιλάτος· Τ ίνα θέλετε ΗΔΗ απολαύσω υμιν ] άπολύσω ύμίν ; Βα- 13 βαραββαν η ιησουν τον ραββάν η Ιησουν τον λεγομε[νον χρι] λεγόμενον Χριστόν; 14 στον ηιδει yap οτι δια 18 Τΐιδει γάρ, ότι διά φθονο[ν] πα[ρέδωκαν] φθόνον παρέδωκαναύ- 15 AYTWI αυτόν [καθημε] τόν. [:νου δε ΤΟΥ Π Ι]ΛΑ[ΤΟΥ] 19 Καθημένου δε αυ¬ 16 επι του βήματος απεστει τού επι τού βήματος, λε προς αυτόν άπέστεΐλεπρος αυτόν 17 Π € Μ Π € Λ Η η γυνή η γυνή αυτού λέγου- αυτου λεγουσα μη σα· ' Μηδέν σοι και 18 δεν σοι και τωι δικαιωι τώδικαίω εκείνω' πολ¬ Α Ν Δ Ρ 1 εκεινωι λά γάρ επαθον σήμε¬ 19 πολλά γαρ επαθον κατ ρον κατ’ όναρ δι αυ¬ οναρ δι αυτόν τόν.’ 20 €Ν ΤΗΙ ΝΥΚΤΙ THC riAP€A0OYCHC ΚΑΙ ΠΟΑ 21 ΛΑΚΑΘ ΥΠΑΡ €ΙΔΟΝ CHM€PON ΥΠ€Ρ ΑΥ 22 ΤΟΥ €Κ€ΙΝΟΥ οι δε 20 Οι δε αρχιερείς καί αρχιερείς και οι πρεσβυ οίπρεσβυτεροι έπει. 23 τεροι επεισαν τους ο σαν τούς όχλους ίνα χλους AYTL0N \_ί]να ... etc. The difference between these parallel passages is very significant. In the first place, the received version has εορτήν without the article, but the frag¬ ment with the article, distinguishing it, as it were, from other feasts. For the Jews had several feasts, but that of the Passover was the chief of all. Secondly, as may be seen, the text of this 15th verse is in other respects very defective in all previ¬ ously known versions, in which the passage stands thus, “ Κατά δέ εορτήν είωθει ό ήρεμων άπολύειν ενα τω οχλω δεσμών. Λ Ον ηθελον είγον δε τότε δεσμών επίσημον, λεγόμενον Βαραββαν ” But the codex of Mayer, which contains the passage at fuller length, distinguishes the prisoner by calling him " notable,” (for had he delivered to the Jews any ordinary prisoner they would feel no obligation to him.) In the next place it gives the proper name of Barabbas, calling him Jesus, and again characterizes him as one of the notable robbers of the Jewish race at that time. That Barabbas was called Jesus other copies of the ancients mention, and several of the fathers of the Church conjecture the 29 same, especially Anastasius, Bishop of Antioch, as is testified by the divine Chrysostom, who inter¬ prets “Barabbas” to mean “son of a teacher,” for this was the robber’s patronymic appellation. The following is a note on the subject which others have published before myself: “ Meeting with the very ancient copies of Anastasius, Bishop of Antioch, I found Barabbas himself called Jesus. The question of Pilate is there as follows, f Whether of the two will ye that I release unto you, Jesus Barabbas, or Jesus that is called Christ ?’ For it would seem that the robber’s patronymic was Barabbas, which is interpreted ‘ son of a teacher.’” But for what reason did the copyists of the sacred text expunge the proper name of the robber ? Did it arise from oversight, or seeing that it happened to be the same as that of our Lord, was it consigned to oblivion through the extreme veneration of the copyists for the Saviour ? Whether the first or the second be the real cause let others say. For my own part, I hold that the whole arose from the unpardonable carelessness of the copyists, who frequently make omissions and alter several names and words, as they have in this passage changed καλούμενου into λεγόμενον. Thirdly, it will be observed that in the codex of Mayer, line 12, occurs the necessary adverb ΗΔΗ, which defines the time at which Pilate, addressing the Jews, sought to deliver to them one of the two prisoners. “ Whom will ye now that I deliver unto you ?” This word occurs in no copy in Europe that I am aware of. Fourthly, the dative pronoun ATT ill, which is necessary, and which occurs in the codex of Mayer, the copyists have unaccountably overlooked. The codex says, line 14, “For He knew that for envy they had delivered Him unto himall other versions, “ For He knew that for envy they had delivered Him.” In the fifth place, I would observe that the 19th verse of the received text is altogether corrupt, as the reader will readily judge with the two parallel versions before him. For instead of the proper name Πιλάτου, which occurs in Mayer’s codex, is found the pronoun αυτοί). Moreover, the proper name of Pilate’s wife Πεμπελη, occurs in none of the copies in Europe of St. Matthew’s Gospel. It would seem as though the noun Τίεμπέλη had been converted into Ζπεμφεν, for e? τεμ-ν/τεν is also found in some codices, as is seen in the copies, and that άττε'στειλε was expunged as meaning the same thing. Similar errors have fre¬ quently been made by ignorant transcribers, and several passages of the most illustrious authors have been corrupted in the same way, and thus become complete puzzles to posterity. The name is Greek, and it would appear of common occurrence in Pales¬ tine. For to the east of the ancient City of Gaza two inscriptions were dug up containing this name. 1 ΠΕΜΠΕΛΗ ΧΡΗΣΤΗ XAIPE 2 ΠΕΜΠΕΛΗ ΔΗΜΑΡΑΤΟΥΓΥΝΗ ΑΝΕΘΗΚΕΤΟΔΕ ΘΕΩΙΗΡΑΚΛΕΙ 1 Πεμπελ?7 χρηστη χαΓρε. 2 ΐίεμπέλη Αημαράτου γυνή ανέβηκε το δε Θεω Ήρακλεΐ. And a third was dug up near Apollouia, in Palestine, written as follows : 3 ΑΡΙΣΤΩΝ ΑΡΙΣΤΩΝΟΣ ΟΑΠΟΛΛΩΝΙΛΤΗΣΚΛΙ Π EM ΠΕΛΗΗΓΥΝΗΑΥΤΟΥ ΘΕΟΙΣΧΘΟΝΙΟΙΣΑΛΕΞΗ ΤΗΡΙΟΝΤΟΔΕΑΝ ΕΣΤΗΣΑΝ 3 Αριστων ’A ρίστωνος Ο ΑποΧλωνίατης και ΐΐβμπέλη η γυνή αυτοί) Θεοί? χθονίους άλεζη- τήριον τό δε άνέστησαν. A fourth was dug up to the west of the same city, and reads thus: 4 Μ APKI ION APXAIAAOV ΑΦΡΟΔΙΤΗ I Π EM Π ΕΛΗ ITA ΘΥΡωΜΑΤΑΠΑΝΤΑΚΑΙ ΤΟΠ POAVAI ON Vn EPEAV TOVKAITHCrVN Al KOC ΑΥΤΟνΠΕΜΠΕΛΗΟΚΑΙΤΙϋΝ ΤΕΚΝΙΟΝΠΕΜΠΕΛΟνΚΑΙ MAPKIWNOC and another as follows : 5 Π€Μ Π€Λ(α)Ι ΑΦΡΟΔΙΤΗ lOetO I M€riCTHITOI€PON ΗΊ€Ρ€ΙΑΑνΤΗΟΠ€ΜΠ€ΛΟΟ€ΚΤωΝΙΔΐωΝΑΝΑ CK6VACACAKAOI€P€IAMAA€KAITONA€IMWNA TON Π€ΡΙΞΤΟΝ ΠΑΤΡΙΚΟΝ 5 ΐίεμττελω Αφροδίτη Θεω μεγίστη το ιερόν η ίερεια αυτής ΤΙέμπέλος εκ των ιδίων άνα- σκευάσασα καθίερεί, άμα δε και τον λειμώνα τον πέριζ τον πατρικόν. * 4 Μαρκίων Άρχαιλάου ’Αφροδίτη Τίεμπέλη τα θυρώματα πάντα και το προαύλων υπέρ εαυ¬ τού και της γυναικος αυτοί)ΐίεμπέλης καί των τέκνων Πεμπε'λου καί Μαρκίωνο?. * TRANSLATIONS OF THE FIFE INSCRIPTIONS. 1. “ Excellent Pempele, farewell.” 2. “ Pempele, tlie wife of Demaratus, dedicated this to the god Hercules." 3. “ Ariston, son of Ariston, of Apollonia, and Pempele his wife, erected this to the terrestrial gods, as a propitiation.” H 4. “ Marcion, son of Archaelaus, (dedicated) all the doors and the vestibule to Aphrodite Pempele, on behalf of himself and his wife Pempele, and his sons Pempelus and Marcion.” 5 . “ To the mighty goddess Aphrodite Pempele, her priestess Pempelus consecrates the temple, having built it at her own expense, and with it the patrimonial meadow around it.’’ These five inscriptions were dug up in Palestine in the year 1852, of which the reader may see a faithful representation in the plate. From these it is evident that the name Πεμπέλη was common in Pales¬ tine, and was declined ό καί ή Πέμπελος, τού καί τής Π εμ¬ ητέλου ; and also ή Πεμπέλη, τής Πεμπελης. The WOl’d is decidedly Greek, and especially an epithet of the goddess Aphrodite, being indicative of maturity. The word often signifies “ extremely old,” and is derived by some from πίπτω ; by others from πέμπω. Whence, as above remarked, the copyists altered the proper name Πεμπέλη into επεμψε. In the sixth place, the copyists of the period have omitted the word AN API, which is in some copies άνθρώπφ. I imagine that it was written contractedly thus and so was taken to mean ΑΝΘΡΩΠΩΙ. Seventhly, it is to be noticed that in the received version the request of Pempele is as follows : “ For 1 have suffered many things in a dream this day be¬ cause of Him while the reading of the codex is to this effect, “ For I have suffered many things because of Him DURING THE PAST NIGHT, AND HAVE SEEN MANY THINGS IN A WAKING VISION THIS DAY CON¬ CERNING the very same person.” All the words of this passage in capitals are wanting in the received version. The omission is remarkable, and may well excite the reader’s curiosity. Possessing no ordinary experience in such matters, I attribute this also to the oversight of the transcribers, undoubtedly pro¬ ceeding from the recurrence of the demonstrative pronoun, έκείνω .... εκείνου, which in some MSS. are represented by the same letters, and thus the copyist, confounding the dative and genitive cases, overlooked the words between them, and so gave a corrupt text to his successors, and they to us. But we give glory to God that He has gifted us with this great heir-loom of His church, and that by it we learn the verity of the text. Eighthly, there is also omitted in the 20th verse of the received text the possessive pronoun αυτών, which is contained in the codex of Mayer, where the reading is, “ And the chief priests and elders persuaded their multitude,” &c. It is to be regretted that so valu¬ able a fragment ends here, for who can tell how many equally remarkable differences it might have given us, had not time destroyed it? However, let us be grateful for thus much, and proceed to investigate the other four fragments, preserved till our day as it were by a miracle. ΠΡΟεΐ7Γ€ δει /re ιδετε τον τοπον οπού εκειτο O KYPI6YWN TOY ΘΑ ΝΑΤΟΥ και ταχύ 7 το ρευθεισαί ei7rare rots 8 μαθητα ts αυτόν ort T) γερθη απο των νε 9 κρων /cat ιδού προάγει, υμάς eis την γαλιλαί 10 αν εκεί αυτόν οφεσθε lBov ειπον υμιν 11 και ΑΠ€ΛΘΟΥΟΑΙ τα χν απο του μνημείου Κ A I 12 ε ζ ε λ θ ο υ σ α ι Τ Ο Υ ΚΗΠΟΥ € Ν ω I ΤΟ ΜΝΗ Μ € 1 Ο Ν 13 € C Τ I μετά φοβου καί χαρας μεγάλης εΒρα 14 μον απαγγείλαί rots μα θήτα is αυτόν καί ι 15 δου € Ν Τ W I Π Ο Ρ € Υ € C θ A I Α Υ Τ A C απηντησεν 16 ανταίς ο νήσους λεγων χαίρετε τον τοπον, οπού εκει- το 6 Κύριος. 7 Και ταχύ πορευ- θεϊσαί είπατε τοΐς μα- θηταΐς αυτόν ort ηγερ- θη απο των νεκρών · και ιδού, προάγει- υμάς εΙς την ΓαΧιλαι- αν" εκεί αυτόν οφε- σθε’ ΙΒού ειπον ύμϊν. 8 Και εζελθούσαί ταχύ απο τού μνημείου μετά φόβου καί χα¬ ράς μεγάλης, εΒρα- μον άπαγγεΐλαί τοϊς μαθηταΐς αυτού. 9 ‘Ως Βέ επορευοντο άπαγγεΐλαί τοϊς μα- θητάϊς αυτού, καί ι¬ δού, 6 ’Ιησούς άπην- τησεν αύταϊς, λεγων χαίρετε. In this portion of Mayer’s codex it will be noticed, first, that instead of the words ΚΑΘΑΓΕ ΠΡΟΕΙΠΕ, as in the codex, the received version has ΚΑΘΩ2 ΕΙΠΕ, and O KTPI02 instead of Ο ΚΤΡΙΕΤΩΝ TOT ΘΑΝΑΤΟΤ. And I prefer this text of Mayer’s codex to that of the others, because the angel, having shown the women the place where He who had risen from the dead lay, and told them that He had risen, again convinces them of the Lord’s resurrec¬ tion by calling Jesus the Lord over death. The 8th and 9th verses of the received versiofi are extremely defective when compared with the the text of Mayer’s codex. The former has “καί εξελθοΰσαι ταχύ απο του μνημείου μετά φόβου καί χαράς μεγάλης, εΒραμον άπαγγεΐλαί τοΐς μαθηταΐς αυτού ,” or in the English version, “ And they departed quickly from the sepulchre, with fear and great joy, and did run to bring His disciples word.” Now they did not enter into the interior of the sepulchre, so that the evangelist should describe them as coming out (. έξελθούσαι ), but went up to the sepulchre which stood in the garden. Compare John xix. 41, “ Now, in the place where He was crucified, there was a garden; and in the garden a 31 new sepulchre, wherein was never man yet laid,” so that Mayer’s codex is correct in reading ΑΠΕΑΘΟΥ- ZAI ΤΑΧΥ ΑΠΟ TOT ΜΝΗΜΕΙΟΥ, and in adding καί εξεΧθούσαυ τού ΚΗΠΟΥ εν ω το μνημεΐόν εστυ it proves that the women entered (είσηΧθον) the garden, went up to (προςηΧθον) the sepulchre, and when assured of the resurrection, departed (άτ τηΧθον) from the sepulchre, and went out of ( εξηΧθον ) the garden in which the latter stood, and thus confirms the passage of St. John quoted above. And the remainder of the passage, “ Καί εξεΧθούσαυ . εΒραμον άητατ/γεΐΧαυ TOt 9 μαθηταΐς αυτοί). 'Ως Βε επορεύοντο άτταγγεΐΧαυ τοΐς μαθηταΐς αυτοί), καί ίΒού, 6 Ιησούς άπηντησεν αύταΐς, Χέγων, Χαίρετε" is incorrect on account of the unmeaning repetition, which leaves a hiatus, and proceeded, no doubt, from the carelessness of negligent copyists of the text. Nor is the other reading met with in some editions more consistent with correctness, « Καί άττεΧθοϋσαι ταχύ άπο του μνημείου μετά φόβου καί χαράς μεγοΧης εΒραμον άπαη- yeuXau τοΐς μαθηταΐς αυτού καί ίΒού ό Ιησούς άπηντησεν αύταΐς Χετ/ων χαίρετε ” for this also is defective, while Mayer’s codex gives the passage pure and correct, ·« Καί ίΒού εν τω ττορεύεσθαι αύτας, άττηντησεν αύταΐς ό Ιησούς Xeywv' Χαίρετε .” 6 οτι Η της π u στ εω ς νμων ΚΑΛΗδοκυμοτης 7 κατεργάζεται ΤΗΝ υ [πομον]ην η 8ε νπο μο[ν]η ερ 8 γοντελεών εχε[τω ινα η] τε τ]ελεωυ καυ ολοκλήρου 9 εν μηδενυ λε[ιπορενοι] ευ 8ε tl ς νμων λευπεταυ 10 [σο]φυας αυτευτω τταρα τον 8υ8οντος ΑΥΤΗΝ 11 θεόν πασυν απλώς καί μη ονευ8ίζοντος 12 καί δοθησεταυ αντωυ αίτητω δε εν πυστευ 13 Ο ΑΙΤΙΟΝ μη8εν δια κρυνομενος ο yap 8οκίμων νμων της πίστεως κατεργάζε- ταί νπομονην. 4 'Η 8ε νπομονη εργον τέλεων εχετω, Ινα ητε τελειοι καί ολόκλη¬ ρου, έν μηΒενυ λευπό- μενου· 5 Εί 8ε τυς νμων λεί- ττεταυ σοφίας, αυτευτω τταρα τον ΒυΒόντος Θεοί) πασυν απλώς, καί μη δνευδίζοντος· καί δοθησεταυ αντω. 6 Αυτευτω δε εν πυστευ μηδέν Βυακρυνόμενος' δ yap * · CODEX MAYERIANUS, Fragment Y. Col. 2nd. LINE. 2 πορενθεντες Ο Y N N Y N I μαθητενσατε παντα τα έθνη In this passage we find in the codex the illative conjunction OYN, which is habitually used as the in- RECEIVED VERSION, Matthew 28. TERSE. 19 Πορενθεντες μα¬ θητεύσατε πάντα τα έθνη etc. Here it will be observed, from a comparison of the parallel columns, that the name Israel, which dis¬ tinguishes the twelve tribes of the Jews, is omitted in the received version, but retained in the codex. The second verse also differs not a little in the two texts, and the reader, by comparing the two columns, will discover several other variations, by no means inconsiderable. The seventh fragment, which offers no variation from the received text, I omit here, but the eighth, containing several differences, is as follows : CODEX MAYERIANUS. RECEIVED VERSION. y -—------— *'****» which do not exist in the ordinary text. Having thus Fragment VIII. St. Jude. VERSE. enumerated the textual variations of the fragments of 1 οντου ευσυ γογγνσταυ 16 Οντοί ευσυ γογγν- St. Matthew’s Gospel, I pass on to those of the Epistles of St. James and his brother St. Jude, which are as μεμφυμου σταί, μεμφίμουρου, follows: 2 ρου κατα τας εαυτών κατά τάς επυθνμυας επυθνμυας αυτών πορενομενου' CODEX MAYERIANUS, RECEIVED VERSION, 3 ΑΙ€Ι πορενομενου καυ καί το στόμα αντών Fragment 'VI. LINE. St. James, Chap. 1. VERSE. το στόμα λαλευ νπερογκα, θαν- 1 υακωβος θεόν καυ κνριον 1 ’Ιάκωβος Θεού καυ 4 αυτών λαλευ νπερο[γ]κα μάζοντες πρόσωπα υησον χρυστον Κνρίον Ίησον Χρυ. θανμα ωφελείας χάρυν. 2 δονλος ταυς δώδεκα τον στον δονλος, ταυς δω ■ 5 ζοντες πρόσωπα ωφε ICPAHA φνλαυς ταυς δέκα φνλαΐς ταυς εν λείας 3 εντηυδυασποραυχαυρευν τηβυασπορα, χαίρευν. 6 χαρυν νμευς δε αγαπ[^] 17 'Τρεις δέ, αγαπη¬ πασαν χαραν η 2 Πάσαν χαραν ηγη- b r 3. ο Ξ τού, μνησθητετών ρη. 4 γησασθε αδελφού μον σασθε, αδελφοί μον, 7 τε των ρημάτων των μα των των προευρη- όταν πευρασμους πε όταν πευρασμους πε- [νπο τω]ν [αποστο] μένων νπο των ’Απο¬ 5 ριπεστ^τεΔβΙΝΟΙΘΚΑΙ ρυπεσητε πουκυλους’ 8 λων τον κνρυον ημών στόλων τον Κνρίον η¬ πουκυλους γυνωσκοντες 3 Γινώσκοντες, δτυ το [υησον χριστού] μών Ίησον Χρυστον· 32 9 προειρημενών ο[τι] ε Xey[°]y [υμϊ]ν otl 10 εν εσχατ ο ι ς Τ Ο I C χρ[°>ο[ι]5 γεν[ν]ηθη σον 11 τα ι ε/χ7ταικ[τ]αι κατα τ [as] εαν [τ] ων ε [π] ιθυ 12 μ,ιας πορευομεν[οϊ] των ασεβ[ειω]ν 13 ουτοι εισιν οι αποδιορι ζοντες εαντους 14 rots σχισμασι ψυχικοί OAWC πνεύμα lb μη εχοντες υμείς δε αγαπητοί τηι αγιω (·&ικ'Λ'ψ.',υϊτ(ς (αντονς 16 τατηι υμών πιστει^εν πνεύμα τι a 17 γ ι ω ι αδιαλ [ei] π τ ω ς π ρ ο σ ε υ χο μ εν ο ι ε 18 αυτ ο υ [ς ev α]γ a πηι τηρήσατε θε ο υ προσ 19 δεχόμενοι τ[ο] ελεος του κυρίου ημών 20 ιησού χριστού εις ζωήν αιώνιον και 21 ου ς μεν ελεείτε τη ι εΧεγζει διακρινομε 22 νους ους δε σώζετε τηι διδασκαλιαι 23 εκ του πυρος [α\ρ[πα] \_ζ\οντες ους δε αυ εν φοβωι 24 ελεείτε κυριο[υ του θ]ε ου μ[ισουντες και τον] [απο της σαρκος εσπι] [λωμενον χιτώνα] These different readings of the eighth fragment are very significant, giving us a clear idea of the apostolical conceptions of St. Jude, which the copyists ignorantly corrupted, and thus transmitted to us this Epistle in a vitiated state. I omit special notice of the variations as unnecessary, since they may be easily verified by comparison, and inform the reader that he will find at the proper place several various readings from other MSS. which fully demonstrate the superiority of Mayer’s codex. X have thought it best not to omit the fac-similes of the remarkable testimonies, historical and evangelical, of which I have made mention, but to append them, on behalf of the truth, as a confirmation of the sacred relics under consideration, together with a portrait of St. Matthew, executed in ancient fresco, in Mount Athos. The original is the work of the fifth century, and was executed by Hierotheus, who is proved to have been a fellow citizen and scholar ofPanselenus, who painted several portraits of holy men on the walls of the churches in Mount Athos, several of which have come down without injury to our own time, adorning the venerable mural frescoes of the place. Their value was unappreciated by most of the travellers who from time to time visited Mount Athos, and who were necessarily altogether unacquainted with the Byzantine art. The only parties who valued them rightly were MM. Didron and Durand, connoisseurs in the art, who made sketches of them from time to time. Byzantine art, though latterly confined to Hagio¬ graphy, and separated from plastic art, is nevertheless in its other conditions a continuation of the Grecian. Hence it unquestionably results that the influence of Grecian upon Byzantine art is greater than that of the Greek orators before Christ upon the ecclesias¬ tical writers, not only as regards invention and arrangement, but also in the mechanical and artistic execution, of which fact those who devote themselves to the history of art are gradually becoming con¬ vinced. For not only does the technicality of the style everywhere recall this influence, but sometimes, e.g. the Mother of God is represented sitting on a Grecian throne, and other similar instances might be adduced. From this may be understood that august expression, or intelligible idea, which without previ¬ ous intuition is admired in the sacred portraits, often even in spite of barbarous want of skill, both in the drawing and colouring. The Byzantine, like every other declining art, in place of the ideal representa¬ tions and positive conceptions of the Greeks, has fashioned certain invariable types conventionally copied, which have lasted even to the present time. These are not an imitation of any Asiatic stereotype, as some of the present writers on art proclaim, but a necessary consequence of the intellectual and moral condition of the Grecian community. The Byzantine conventionalties therefore, though otherwise injurious to vigour in art, are highly valuable, inasmuch as they have preserved almost unaltered those ancient representations and ideas of the first Christian hagio- grapliers, who immediately after the Greeks, in the 18 "Οτι ελεγον υμΐν, δτι εν εσχάτω χρονω εσονται εμπαΐκναι, κατα τας εαυτών επι¬ θυμίας π ορευόμενοι των ασεβειών. 19 Ουτοί εισιν οι άπο- διορίζοντες εαυτούς, ψυχικοί, πνεύμα μη εχοντες. 20 'Υμείς δε, αγαπη¬ τοί, τη άγιωτάτη η¬ μών πίστει εποικο- δομούντες εαυτούς, εν πνεύματι άγίω προσ¬ ευχόμενοι, 21 εαυτούς εν αγάπη Θεού τηρήσατε,προς- δεχόμενοι το ελεος τού Κυρίου ημών Ιη¬ σού Χριστού εις ζωήν αιώνιον. 22 Και ους μεν ελεεί¬ τε διακρινόμενοι· 23 ους δε εν φόβω σώζετε, εκ τού πυρος αρπαζοντες' μισούν- τες καί τον άπο της σαρκος εσπιλωμενον χιτώνα. 33 era of the first centuries, which was full of artistic piety, gradually moulded in picture the hypothesis of the church. And although many works of Byzantine church architecture and hagiography are preserved both in and out of Greece, and in western Europe, it was believed, in consequence of a work treating on these subjects, that none were extant. But some valuable works on the subject were discovered in Mount Atlios a few years ago, concerning which the necessary information will be given elsewhere.* But to return to the portrait of St. Matthew, which has been successfully engraved, and manifests a character truly and entirely apostolic. For the glance of the eyes, abstracted from all save the Great Object of his contemplation, the thoughtfulness of the character, the holy smile on the lips, and the cheerful bciievo- lence pervading the whole countenance, proclaim the character of the original, and prove the painter to have * One of these I gave to M. Durand, at Athens, in 1847, more complete than that which was translated by him into French, and published in 1845 at the expense of the French Government. 1 A copy of this I placed in the hands of Ph. Carampines, C. Baphas, and A. Zosimas, printers, at Athens, who pub¬ lished it during my absence in 1853. 3 It was also published in German in 1855. 3 But all these translations are very incomplete when compared with the Greek original, published in Athens, which was written in the common language by Dionysius, the hieromonach and painter, of Phurna, in Agrapha, and so published.* In this is contained the treatise on Heliotypy, also written in the common language, and differing not a little from the Greek version now first published, and given at page 9th of the preface to this book. It is not con tainedin the French translation, either from the incompleteness of the MS. from which the translation was made, or from the perversity of the translator. The treatise on Heliotypy 5 also discusses the properties of gun cotton (Βαμβακοπυρίτις.) Its contents were first published in a pamphlet, at 1 “Didron, Manuel d’Inconographie Chretienne Grecque et Latine, &c. &c. Paris, 1845.” 2 '‘Ερμηνεία των Ζωγράφων, ώ? προς την 'Εκκλησιαστικήν ζωγραφιάν, υπό Διονυσίου του Ίερομονάχου και ζωγράφου, του εκ Φουρνά των Άγραφων, συγγραφείσα εν "Αθωνί τφ 1458. Άθήνησί· 1853.” The title in more correct manuscripts is— “ Ερμηνεία της καθ' ημάς Αγιογραφίας καθ' ας εχομεν αρ¬ χαίας παραδόσεις. 5 ',υγγραφεΐσα τω ΑΤΝΗ υπο Διονυσίου Ίερομονάχου τού εκ Φουρνά των Άγραφων επιστολιμαιου τυγ- χάνοντος εν τη Σκήτη των Θεσσαλονικέων τη εν Άθωνι." This Dionysius was born in 1388, and died in 1458. 3 Ερμηνεία [τί}ς] Ζωγραφικής. Das Handbuch tier” Malerei vom Berge Athos aus dem handschriftliclien, neugriechischen Urtext iibergesetzt, mit Anmerkungen von Didron d. ii und eigenen, von Dr. Godeli Schafer, Trier, 1855. * “ Such an ancient manuscript is extant, written in the vulgar dialect by Dionysius, a monk and figure painter at Athos, in the year 1458, and entitled ‘ Interpretation of the Painters,’ with a view to figure-painting in churches. In it he shows how the figures of the saints should be represented, according to hereditary tradition and the models of the most ancient painters, among whom Manuel Panselenus was especially distinguished, being a man most renowned for ecclesiastical image-painting, and his paintings are kept on the walls of the Temple on the sacred Mount Athos, and also in the Monastery of Cossiphonissa, in Macedonia. (The manuscript of Dionysius also refers to ‘I-Ieliotype,’ as he calls that species of taking portraits, which in our own day has been revived among the French, under the name of Daguerreotype, horn the name of its inventor.) From such ancient models of sacred painting Dionysius collected his materials for the manuscript under consideration. This has been translated into French, and published by M. Didron (Manuel d’lco- nographie Chretienne Grecque et Latine, Paris, 1845,) with an Introductory Preface, in which he expresses his opinion that the book forms a most complete system of ecclesiastical image-painting, and his admiration of sacred painting I been one of the best masters of Byzantine art. So also the first of the garments, termed Perimorphiwn, to¬ gether with the Pericladoma, and the Epicladoma, all being ornaments of very ancient fashion, no less denote the affinity between Grecian and Byzantine art. And here I must close my remarks on these mat¬ ters, and render a public tribute of praise to Joseph Mayer, Esq., who has furnished so many objects of importance to the interests of science. Would that his laudable example were followed by others who have private libraries full of MSS., and especially by the keepers of public libraries, most of whom, unfor¬ tunately, condemn to perpetual imprisonment that which should be the common property of humanity, and will not place the intellectual and glorious works of the ancients in skilful hands for investigation and publication. This ill-advisedly they do, looking to Odessa, in 1813. It is inscribed thus: “ Χημικά Άθωϊτών." And at Athens, in 1847, that is to say, before the pretended German inventor published it as his own discovery, having, as it would seem, read the Greek treatise in the Greek papers, and previously in the pamphlets, and after trying the experiment, appropriated the invention. Several ancient MSS. hitherto unknown will testify even to the unwilling concerning other inven. tions unjustly appropriated, and time will indisputably prove very many unjustifiable claims and unpardonable mistakes. An article very similar to gun cotton is made of paper in the island of Megiste, Chalcia, and other islands, discovered from time immemorial. For the inhabitants of these islands take very old paper and knead it in their hands till thoroughly broken up, cast it into a solution of nitre, leave it there several days, afterwards steep it in other preparations, and obtain fire from it by means of fire-arms. This composition is called chartopyritis. among us; for he has the ancient figures that are preserved in many parts of Greece, among which are often found, hanging side by side, figures of the same saints, painted in different styles and at different periods.” Also the Hope, an Athenian paper, wrote (No. 382) in great delight about this book, as also about the “ Heliotype.” In the 484tli number, in which it speaks specially about the “ Heliotype,” it commences its observations in these words:— “ K. Simonides has discovered in an ancient manuscript, containing various information relating to chemistry and painting, that the celebrated painter of the 5th century, Manuel Panselenus was acquainted with the power of the sun’s rays to take portraits, which has been lately brought forward in Europe as the sole invention of the Frenchman Daguerre. This ancient manuscript, with many others that are most precious, are in the possession of K. Simonides. It is a very sad reflection, however, that there are some of our clever men who, instead of being moved by national ambition to welcome the discovery of this young patriot, and to vindicate ' Heliotype,’ as Panselenus very appro¬ priately calls it, as the invention of our forefathers, ridicule the discovery, lest, perchance, they may offend the French people, from whom they have received marks of distinction and titles of learning.”—Fide Supra, pp. 8, 9. 5 The discovery of Heliotypy being a necessary study, I also endeavoured to learn the art. I began first at Odessa, in 1843, at the instance of my patron, the illustrious Alexander Scarlatus Sturtza, but soon set it aside, going into the interior of Russia. But about eleven months ago, arriving from London at # Liverpool, where I now reside, I was introduced by the kindness of my excel · lent friend Constantine Pappa, Esq., of Chios, to that distinguished man and first-rate artist of this town, G. T. Millichap, Esq., R.A. I learnt it again to the best of ray ability. For out of pure good nature, and without fee or reward, Mr. Millichap undertook to instruct me, and taught me the art with the utmost clearness, for which I return him my sincere thanks. The reason why I was desirous of learning the art is, that it contributes greatly to the accurate and speedy copying of manuscripts and other antiquities, as all know. Should the electrotypic process ever be perfected, I will learn that also, not caring what my accusers say, who blame me because I have a fondness for the arts as well as other things. their own profit. But the day will come when the public, their only master, will call them to account for their ill-advisedness, and then we shall hear how they will endeavour to justify their wholly unjustifi¬ able proceedings. For the public appointed them to be the hired custodians of its wealth, not to be its masters, or to appropriate to themselves, or, worst of all, to dispose of it by unfair obsequiousness. How many learned works of antiquity and the middle ages lie unknown in the British Museum and elsewhere in western Europe ? And again, how many of these are vilified as counterfeits; and on the other hand, how many that are really counterfeit and falsely-titled, are considered to be genuine and correctly inscribed? In the same way, several very recent productions are stated to be ancient, and vice versd. And this assuredly results from the ignorance of the various librarians, or of those who have attempted to inves¬ tigate such matters. Such unluckily are most of them. in the present age, who have obtained their positions undeservedly, and of this the proof is their own works, which are full of inaccuracies resulting from imperfect knowledge. If Mr. Mayer had followed the example of those who fain would have a monopoly of learning, and who assail science as if it were a fraud, these earliest and sacred evidences of the Christian religion would have remained unknown for ages, and perhaps have been lost altogether, to the injury of mankind. For this reason I feel justified in praising and thanking him again and again, at the same time exhorting him, as a faithful servant of the Muses, not to become weary of their service; and in freely uttering these sentiments, I do but dis¬ charge my duty, having been a worshipper of science from my youth upward, and no imputation of flattery attaches to me. For so did my parents teach me to do from a child ; and so did the chief of churches, the Greek, of which I am a genuine son, educate me. For the same reason I should do ill to omit the name of G. Picton Silke, Esq. formerly of Queen’s College, Oxon., who kindly undertook to render the present work from Greek into English, in which form it now appears for the first time, and who has successfully and felicitously acquitted himself of the task; and at the same time I return my thanks to my friends Charles and Henry Stewart, to whom I am indebted for my acquaintance with Mr. Silke, and for many friendly services. I also return a thousand thanks to Edward Masson,. Esq., to whom Greece owes * On the 19 th October, 1860, a Public Soiree was held in the Town Hall, Liverpool, for the purpose of thanking the benefactor of the town, William Brown, Esq., for the erection of a magnificent Public Library at his own cost. On this occasion I was requested to exhibit for the gratification of the meeting, some of the ancient Greek manuscripts discovered by me, as for instance, those found in Mr. Mayer’s Egyptian Museum, written on papyrus, which I readily many obligations; and to William Bollaert, Esq., who investigated the American antiquities for this edition, both voluntarily aiding me in my work; as well as to that accomplished scholar, E. Hodgkin, Esq., who is indefatigable in such researches. I am deeply grateful also to my Greek compatriots residing in England, who have not ceased, and will not, in labouring for the progress of every good cause, like genuine descendants of those glorious men of olden Greece, the nurse of the Muses and the altar of light, who so often reared her trophies over barbarism, and was the benefactress of the whole world. For to her, and her alone, is due the progress of enlightenment, free government, and the advance¬ ment of Christianity, which none can deny. Un¬ happily, in return for these benefits, the shortsighted statesmen of the present age have condemned the greater portion of the country, as it would seem, to eternal slavery, allying themselves with the believers in the Koran, the persecutors of Christianity and the Muses, the incendiaries of the inestimably valuable libraries of Alexandria, Antioch, Jerusalem, Per- gamus, Byzantium, Athens, Cnidus, Smyrna, Sta- geira, Patara, Cyprus, Rhodes, Syme, Chios, and others, public as well as private; the destroyers, too, of the numerous Grecian cities whence came so many great men, who yet reign and ever will reign in the schools of learning, teaching the human race through the works they have left us, teeming with knowledge of every description. To the descendants of these latter, I again say I return infinite thanks; and 1 place their names at the head of the list of subscribers, that those not knowing them may become acquainted with them. In concluding this discourse, I would say to the President, Fellows, and honourable Members of the Historical Society of Lancashire and Cheshire, Gentlemen, I feel no ordinary pleasure in being admitted into your honourable Society, which, in its solicitude for the history of nations and the progress of the arts, spares neither labour nor expense. This work therefore, containing, among other important investigations, an impression of the first evidences of Christianity and other valuable texts, the originals of which I exhibited to you in this city, where it is now first published, and where your Society assembled on the 1st Nov., I860,* I beg did. The principal journals of the town made the following observations on the occasion:— Brown’s Free Library—The Mayor’s Soiree. —There were also several large and valuable illustrated books from the Free Library. Glass cases con¬ tained the contributions of Mr. Mayer and Dr. Simonides. The latter con¬ tributed the following objects Λ genealogical record of the Kings of Egypt, to dedicate to the Members at large, as a slight token of my regard. Trusting therefore that you 35 will favourably regard this dedication, looking at the goodness of my purpose and nothing else, and written 300 years after Christ, over which had been written something on a theological subject, in Uncial ‘Greek, of the 6th century; a genealogy, in the sacred character of the Egyptians, with a Greek translation, and several other matters, written on the human skin, during the first century after Christ; the earliest specimens of Greek writing on paper; two early Byzantine draw¬ ings on paper; an account of the voyage of Annon, King of Carthage, into Egypt, written 50 years before Christ; a letter relating to the ancient hiero¬ glyphs, in the Greek character, written in the first century after Christ; fragments of the Epistles of St. Jude and St. James, of about the same time. Mr. Mayer contributed some of the earliest Christian documents known to exist. One was part of the 19th chapter of St. Matthew, in the Greek Uncial letter. It contained the 19th verse, and showed that the reading of it was that “ It is easier for a cable to pass through the eye of a needle, &c.” A series of manuscripts belonging to Mr. Mayer showed the progress of the art of writing from the earliest period to the middle of the 16th century, commencing with the Egyptian, and going through the Greek, Saxon, French, Italian, with the Oriental languages, such as the Persian, Arabic, &c. Mr. Mayer also sent an ancient Mexican codex, supposed to relate to astronomy, but written in a language that has been lost since the conquest of Mexico by Spain. 1 The Liverpool Daily Times of the same date, in an article headed The Mayor’s Soiree—Concluding Fete in honour of the Opening of the New Library, observed, —In the drawing-rooms the tables were covered with ancient manuscripts, by various illustrated works of science and art, and by microscopic, kaleido¬ scopic, and stereoscopic instruments. Presiding over the microscopes were Messrs. Hardman, Browne, Abraham, and Sanson. Over the manuscripts Dr. Constantine Simonides, who exhibited some unique and highly interesting relics. Among these we observed the earliest Christian manuscript in exist¬ ence, written 43 years after Christ, being part of the 19th Chapter of Matthew ) and another of the 6tli Chapter of Acts; letters of Ilermippus to Horens Hcpluestionides of Alexandria, in the first century; part of the Epistle of St. Jude, in the fourth century; aud several other manuscripts of about the same date; Palimpset manuscript, Historical Genealogy of the Kings of Egypt, written by Uranius, in the third century, and a copy thereof prepared for pub¬ lication by Dr. Simonides, one of the earliest Greek manuscripts written on paper; Egyptian theological work, in hieroglyphics, with Greek translation by Mclambus, written on human (female) skin, first century before Christ; earliest Byzantine paintings, Hymen, Bacchus, and Apollo; a Greek poem by CEnopides, written on prepared human (female) skin, first century before Christ; the History of the Seventy-two Interpreters, first century; the tragedy of JEscliylus, third century; &c. &c. This took place on the evening of the 19th October, 1860. On the 1st of November following I was introduced to a meeting of the Historical Society, by its then President, Joseph Mayer, Esq., and having become a member I exhibited to the numerous members of the society then present the above- mentioned manuscripts and some others, the names of which were omitted by the reporters for the press, apparently for the sake of brevity. The following is the resume of the proceedings given by the Papers. Historic Society of Lancashire and Cuesuire. —A meeting of the archreological section of the members of this institution was held in the small lecture-room of the New Free Library, on Thursday evening. There was a good attendance, and Joseph Mayer, Esq., F.S.A., one of the vice-presidents of the society, was unanimously called upon to preside. The paper of the evening was by Dr. Simonides, on “ The Interpretation of Egyptian Hiero- glypffics.” Dr. Ilume, lion, secretary to the society, then rose and said he had a pleasing duty to perform by banding over for the acceptance of the members a beautifully carved ivory sceptre (contained in a rosewood case, with a suit¬ able inscription on the lid), from the president of the society, Lieutenant General the Hon. Sir Edward Gust. It had formerly belonged to the royal family of Poland, and it was the request of the donor that it should lie before the chairman at each meeting as a mace of office. Dr. Hume, at the conclusion of his remarks, introduced to the meeting Mr. James Brown, of New York, brother of Mr. William Brown, who was extremely well received. Mr. Brown rose in response to the ovation, and said he was very glad that his brother had been able to do what he had done for the town of Liverpool. (Cheers.) They were now, he hoped, in a place in which they would not be disturbed for years to come, and lie was quite sure that the privilege of enjoying the accommoda¬ tion so provided would be a great inducement for gentlemen to come and favour them with the reading of interesting papers. They had amongst them that evening two eminent men—Dr. Simonides and Mr. Bollaert—the former dis¬ tinguished as decipherer of ancient languages, and the latter for his researches in South America. He concluded by introducing the gentlemen named to the meeting. The minutes of the last meeting were then read by the secretary. 1 Vide Liverpool Mercury, October 20th, 1860, and Liverpool Weekly Mercury, October 20th, 1860. Dr. Ilume said they had 500 members belonging to the society, and 36 honorary members. They had several honorary members in England and on the Con¬ tinent, but not one. in the United States. He hoped, therefore, they would with acclamation elect Mr. James Brown an honorary member of the society, and he thought there could not be a better introduction to the new building. (Cheers.) Mr. M'Quie, as senior member of the council, felt great pleasure in seconding Mr. Brown’s nomination. (Carried with loud applause.) Mr. Brown thought it was a great honour to be elected a member of the society, and if on his return home he could do anything for its advancement he should most readily do so. Dr. Simonides, who speaks English very imperfectly, then exhibited several manuscripts, written in Greek, and the Chairman entered into an elaborate explanation of them, stating that they were now just on the eve of making great discoveries in ancient writings. Dr. Simonides, who had been educated abroad, had discovered many rare manuscripts in the archives of the monasteries, and they were therefore now in the possession of a much purer text than they were formerly. The Secretary then read for Dr. Simonides a translation of some arguments in support of his theory, showing that he differed from the French savants. Dr. Simonides also exhibited a decree in Egyptian hieroglyphics aud the Greek translation, written on human skin, and enclosed in a small gold frame. He also showed by experiments bow the writing on manuscripts, which had been rendered invisible by being traced over again by other characters, could again be brought clear. His elucidations were warmly received. Matters of interest having been fully discussed, the chair¬ man thanked those gentlemen who had kindly exhibited them, and the meeting then broke up after a vote of thanks to the chairman. 2 The curious MS., anonymously referred to in these articles, is the Palimp¬ sest of Uranius of Alexandria, son of Anaximenes, which contains the history of the Kings of Egypt, the author beginning with the foundation of the kingdom, and ending with the reign of Ptolemy Lagus. And this it is which tried the learned men of Germany like gold in a furnace, and proved them utterly ignorant of antiquity, and ready to attack real knowledge as though it were a fraud, as many sensible Germans have said before me. For when I had spoken boldly and frankly before the authorities on the incessant demand of the persecutors of truth, and had defended myself against all their charges, the artful contrivance and plot of certain treacherous Germans was made manifest before the tribunal. Accordingly I was acquitted, being proved entirely innocent, and at the same time indemnified by the late muni¬ ficent King of Prussia for the envious and unjust persecution I had undergone. Moreover, I was recommended by the judges to prosecute the lying calum¬ niators and plunderers of my property, which, as I still possess the right of action, I shall do in due time; for it is not well to overlook the misdeeds of liars and slanderers. “ He teacheth the unruly,” says St. Paul, “ that they be not lifted up.” Likewise tl;osc in England who, during my absence, published a variety of charges against me in the English press, arc advised to be pre¬ pared to prove their accusations against a man who is ever striving for the cause of knowledge; since otherwise they shall, as do the hogs, “ return in kind more than they took,” as the proverb has it. Among other journals the Presse, of Vienna, wrote as follows concerning me and the false accusation respecting Uranius. Simonides no Forger. —The Greek, Simonides, the champion of Philo -y logy, writes the Berlin Morning Post, though cleared from all charges affect¬ ing his honour, has left us the most painful Palimpsestic doubts. In literary circles, those who have been able to judge, and who have taken any interest in doing him justice, maintain that his Uranius MSS. is genuine, and many great philological authorities hold the same opinion. They declare that had Simonides been capable of writing such a manuscript as “ Uranius,” he would have de¬ served double the sum that ho asked for it from Professor Lepsius. Laying this argument aside, we feel that it must be ah encouragement to us, mere tyros in learning, to see the first professors of science brought to the confession of the ancient philosopher Socrates, so simply yet so beautifully expressed in the words, “ I only know, that I know nothing.” The learned and honourable Simonides may, however, comfort himself with the consciousness that his laborious task has not been fruitless, and that future generations will make him amends for what he has now suffered in the cause of philology, and will wipe away the painful suspicions which have attached to him. He must hide his Palimpsest in the corner of some old library, and leave it to the lapse of time to bring his hitherto unrewarded labours to honour. In the year 1956, wheu weeds shall have grown over the Berlin academies, and Dindorf's bones are mouldering in the grave, perhaps the government authorities will assist some scholar in his search after the Simonides’ Uranius, and if haply he should dis¬ cover it in the dust of that old library, he will at once make for himself a name and a reputation. It needs not the eye of inspiration to see how this fortunate scholar will immediately write volumes upon his valuable discovery ; how the 2 Vide Liverpool Mercury, Nov. 2, 1860; Liverpool Daily Post, Nov. 3,1860; and Liverpool Weekly Mercury, Nov. 3, 1860. that you will heartily pray that I may be enabled to advantage, I say farewell, and subscribe myself, heart bring out other more complete works for the public and soul, Respectfully yours, C. Simonides. now despised parchment will be carried in triumph to the Session Hall, and how an oration will be delivered to the memory of Simonides, the unfortunate but original possessor of that » Uranius,” so long despised and neglected by his prejudiced and short-sighted cotemporaries. “ Die Zeit eraahrt und reift die saat Es loliut sich selber jede Tliuut.” Die Presse , No. 88, Wien, 10th April, 1856. Thus wrote the Viemia journal concerning the truth, receiving its contri¬ butions from a paper in Berlin, as did several others which I omit for the sake of brevity. Kespeeting my “ Epistolary Dissertation on Hieroglypliical Let¬ ters,” which was read by the Secretary of the Historical Society, &c., at the meeting on the 1st November, and the discoveries in Mr. Mayer’s Egyptian Museum, the Birmingham Daily Post of December 21, 1860, says A Brief Dissertation on Hieroglyphic Letters, by Constantine Simonides, Pii. D. &c. &c., [London.]—This indefatigable delver in the field of archaeology has recently lighted upon fresh antiquarian 11 diggins,’ in the collection of Egyptian and other remains in the museum of Joseph Mayer, Esq., of Liverpool. The present dissertation deals chiefly with five tablets, engraved with hieroglyphic symbols, relating to various. Egyptian kings. M. Simonides, as the literary world is aware, is at issue with Lepsius and others as to the method of interpretation applicable to these and other similar tablets, or “cartouches.” For example, the emblems on the first of those in Mr. Mayer’s collection are supposed by Lepsius to stand for alphabetical characters, forming the name of Amenopliis, or Amenochis III., whereas Simonides, upon the authority of Chenophis and C'lneremon, Egyptian writers on hieroglyphics, asserts that the symbols compose the moral axiom, “ The power of truth is everlasting;” and that the Egyptians represented the names of their kings, not by symbols equivalent to the alphabetical constituents of such names, but by apophthegms supposed to have been the favourite maxims of the deceased monarchs. The testimony of Chenophis, high-priest of Panopolis, and of Chceremon of Memphis, an interpreter of hieroglyphics, is exceedingly conclu¬ sive on this point. We are bound to say, moreover, in justice to M. Simonides,, that wherever we have compared his interpretations with the explanations of Egyptian symbols contained in the published and unpublished books of Hora- pollo, we have found them borne out by the acknowledged authority of the latter. Mr. Mayer’s museum contains, moreover, some relics that will be of more general interest, especially to biblical scholars—namely, fragments oi the New Testament on papyrus, more especially of the Gospel of St. Matthew, written in the first century after the death of Christ, and not improbably under the actual dictation of the Evangelist himself. These fragments contain some singularly important readings, which, owing to the carelessness of successive copyists, have become corrupted, or altogether omitted in the received Gieek text. It is to be regretted that so small a portion of this extremely valuable and early version has escaped the ravages of time, inasmuch as the passages saved contain ample intrinsic proofs of their genuineness and authenticity. They will shortly be published in fac-simile, with a preface in English, his¬ torical and critical, and with [corroborative passages, also in fac-simile, from other ancient manuscripts of the same passages. These remarks I have thought fit to publish on account of those who say that “ Simonides shows no one the ancient MSS. in his possession, not even those most recently discovered in Mr. Mayer’s museum.” This assertion, which is utterly false, and put forth by ill-disposed persons, (for I never con¬ cealed anything,) is sufficiently refuted by the articles extracted from these newspapers. CODEX MAYERIANUS, . - ■ TO JOSEPH MAYER, ESQ,, LIVERPOOL. My dear Sir, It is with no ordinary pleasure' that I now communicate to you in writing what I briefly announced to you a short time ago by word of mouth, The discoveries I have made in your Museum will interest the whole Christian world, The Eight Fragments of Papyrus, already unrolled and deciphered, contain various por¬ tions of the New Testament. On the First Fragment we have the commencement and a considerable part of the First Chapter of Matthew; on the Second, a small portion of the Second Chapter; on the Third, the conclusion of the Ninth and of the Tenth Chapters, and a portion of the Nineteenth; while the Fourth Fragment contains the commencement of the Twenty-seventh Chapter, The Fifth Fragment contains the conclusion of the Twenty-eighth Chapter. On the Sixth and Seventh Fragments we have the introductory verses of the First Chapter of the Epistle of James, and on the Eighth the concluding verses of the Epistle of Jude. These portions of the New Testament, undoubtedly written on these Papyri during the Apostolic age, suffice to shut the mouths of such cavillers as assert that there exists no MS,, written in the age of the Apostles, of any part of the New Testament, These Fragments, while so important as an evidence of the truth of Christianity, are, moreover, exceedingly interesting under another point of view. Some of them contain words not found in the text, or notes of any editor; and one of them gives a reading which, while corroborated by two MSS. specified below, had, so far as I am aware, previously escaped both the researches and the conjectures of Philologists. As the Fragments are in many parts defective, such portions of the context as are wanting have been supplied from Bohn’s edition of the Greek New Testament. These are printed in red letters. In submitting to you this imperfect account of the discoveries already made, and ventu¬ ring to express my ardent hope and firm belief that they will prove but the first-fruits of an abundant harvest, I am, my dear Sir, yours very truly, C. SIMONIDES, Liverpool, 25th March, 1861. L 40 FRAGMENT I. OF THE TO ΚΑΤΑ ΜΑΤΘΑΙΟΝ €ΥΑΓΓ€ΛΙΟΝ (α)1Δ€ €X€I* Column I. ΒΙΒΛΟΙ γενέσεως Ιησού Χρίστον, υιού Δαυίδ, νΐοΰ 'Αβραάμ' 'Αβραάμ εγεννησε τον Ίσα άκ· ’Ισαάκ δε εγεννησε τον’Ιακώβ· Ια¬ κώβ δε εγεννησε τον Ιούδαν και τους αδελφούς αυτού · ’Ιούδας δε εγεν¬ νησε τον Φάρες και τον Ζαρά εκ της Θαμάρ· Φάρες δε εγεννησε τον Έσρώμ’ Έσρώμ δε εγεννησε τον Α- ράμ’ Άράμ δε εγεννησε τον ' Αμιναδάβ- 'Αμιναδάβ δε εγεννησε τον Ναασσών\ Νάασσών δε εγεννησε τον 'ϊ,αλμων' %αλμών δε εγεννησε τον 10 Βοδζ εκ της 'Ραχάβ· Βοόζ δε εγεννη¬ σε τον Ώβηδ εκ της ‘Ρουθ' Ώβήδ δε εγεννησε τον ’Ιεσσαί - ’Ιεσσαι δε εγεννησε τον Δαυίδ τον βασιλέα' Δαυίδ δε ο βασιλεύς εγεννησε τον ^,ολομωντα εκ της του Ούριου' Σολομών δε εγεννησε τον ' Ροβοάμ' 'Ρο- 15 βοάμ δε εγεννησε τον Άβιά' Άβιά δε εγεννησε τον 'Ασά' 'Ασά δε εγεννησε τον Ίωσαφάτ· 'Ιωσαφάτ δε εγεννησε τον Ίωράμ' Ίωράμ δε εγεννησε τον'οζίαν. 'Οζίας δε εγεννησε τον Ίωάθαμ' Ίωάθαμ δε εγεννη¬ σε τον ν Αχαζ' *Αχαζ δέ εγεννησε τον Έζεκίαν Έζεκί- 20 ας δέ εγεννησε τον Μανασση' Μανασσής δε εγεννη¬ σε τον 'Αμών 'Αμων δέ εγεννησε τον 'Ιωσίαν. Ίωσίας δε εγεννησε τον 'Ιεχομίαν και τους αδελφούς α ύτού επί της με¬ τοικεσίας Βα βυλωνος, Μετά δέ την με- 25 το ικεσίαν Βαβυλώνος ίεχον [ α ς εγεννησε τον Σαλαθιηλ· "Ζα\αθιήλ δε εγεννησε τον Ζοροβαβελ· Ζοροβάβελ §£ εγεννησε τον'Αβιούδ' ’Λ- βιούδ δέ εγεννησε τον ’Ελιά κείμ' Έλι ακειμ δε εγεννη¬ σε τον Άζωρ· 'Αζωρ δε εγεννησε τον Χαδώκ· Sa δώκ 30 δέ εγεννησε τον 'Αχείμ' Άχείμ δε εγεννησε τον ’Ελιουδ· ’Ελιουδ δέ εγεννησε τον Ελεάζαρ’ 'Ελεάζαρ δέ. εγεν¬ νησε τον Ματθάν' Μα τθάν δε εγεννησε τον ’Ιακώβ. Ιακώβ δέ εγεννησε τον Ίωσηφ τον αν- δρα της Μαρίας, εξ ης εγεννηθη ’Ιησούς ο 35 λεγόμενος Χριστός. Πάσ αι ούναι γε- Such is the first Fragment, consisting, as you perceive, of five smalk Column II. υεαί από 'Αβραάμ έως Δαυίδ γενεαι δεκατεσσαρες’ καί άπο Δαυίδ έως της μετοικεσίας Βα βυλωνος γενεαι δεκατεσσαρες' και άπο της μετοικεσίας Βαβυλώνος εως τού Χριστού γενεαι δεκατεσσαρες. Του δέ Ιησού Χριστού η γεννησις ούτως ην· μνηστευθείσης γάρ της μητρδς αυτού Μαρίας τω Ίωσηφ, πρίν η συνελθειν αυτούς εύρεθη εν γαστρί εχουσα εκ πνεύματος αγίου. Ίωσηφ δε 6 άνήρ αυτής, δίκαιος ων και μη θελων αυτήν παραδειγματεΐσαι, εβουλή θη λάθρα άπολύ- σαι αυτήν, Ταυτα δέ αυτού ενθυμηθεντος, ιδού, άγγελος Κυρίου κατ' όναρ εφάνη α ύτω, λψων ' Ιωσήφ, υιός Δαυίδ, μη φοβηθής παραλαβειν Μα- ριαμ την γυναίκα σου' το γάρ εν αυτή γεννηθεν εκ πνεύματός εστιν αγίου’ τεξεται δε υιόν, και κα- λεσεις το όνομα αυτού ’Ιησούν αυτός γάρ σώσει τον λαόν αυτού άπο των άμαρτιων αυτών ·’ τούτο δέ όλον γεγονεν, ίνα πληρωθή το ρηθεν υτ το τού Κυρίου διά τού προφήτου λεγοντος’ “ Ίδου, η παρθένος έν γαστρί εξει, κα ί τεξεται υιόν, καί καλεσουσι το όνομα αυτού 'Εμμανουήλ ·“ (ο έστι μεθερμη¬ νευόμενου, μεθ' ημών 6 Θεός·) Διεγερθείς δε ό Ιωσήφ άπο τού ύπνον εποίησεν, ως προσεταξεν α ύτω 6 άγγελος Κυρίου· και παρελαβε τήν γυ¬ ναίκα αυτού, καί ούκ εγίνωσκεν αύτην, έως ου ετεκε τον υιόν αυτής τον πρωτότοκον' και εκσ.- λεσε το όνομα α ύτού 'Ιησούν · Του δέ ΊησοΓ γεννηθεντος εν Εηθλεεμ τής ’Ιουδαίας εν ήμό- ραις 'Ηρώδου του βασιλεως, ιδού, μάγοι άπο άνατολών παρεγενοντο εις Ιεροσόλυμα, λεγοντες· ‘Που εστιν 6 τεχθείς βασιλεύς των Ιουδαίων; εϊδομεν γάρ α ύτού τον αστέρα εν τή άνατολή, καί ήλθομεν προσκυνήσαι αύτω. ’ ’Ακουσας δέ ‘Ηρώδης υ βασιλεύς εταράχθη, καί πάσα Ίε- ροσόλυμ α-- μετ' α ύτού" και συναγαγων πάντας τούς αρχιερείς και γραμματείς τού λαού, επυν- θάνετο παρ' αυτών πού ό Χριστός γεννάται. οι δε είπον fragments — it contains no word or reading hitherto unknown. * It is thus titled in the autograph copy on papyrus of the holy Hermodorus, preserved in the Monastery of Mount Sinai, as previously remarked. Vide p. 16, and Plate II, 6.—In the codex of Mr. Mayer the archreologist, there is no inscrip¬ tion, as may he seen in the fac-simile, because, unfortunately, it is in a mutilated condition. In some manuscripts of the New Testament the title is sometimes, " ΜΑΤΘΑΙΟΤ ΕΤΑΓΓΕΛΙΟΝ,” [“ The Gospel of Matthew;”] at others, ΕΤΑΓΓΕΛΙΟΝ ΚΑΤΑ ΜΑΤΘΑΙΟΝ,” [“The Gospel ac¬ cording to Matthew;”] and again, “TO ΚΑΤΑ ΜΑΤΘΑΙΟΝ ΑΓΙΟΝ ΕΤΑΓΓΕΛΙΟΝ,” [“ The Holy Gospel according to Matthew.”] In some it is, “TO ΠΡΩΤΟΝ ΤΩΝ ET ΑΓΓΕΛΙΩΝ,” [«The First of the Gospels ;”] and in others this inscription 13 met with, “ ΤΑ ΟΚΤΩ ΚΑΙ ΠΕΝΤΗΚΟΝΤΑ ΚΑΙ ΤΡΙΑΚΟΣΙΑ ΚΕΦΑΛΑΙΑ ΤΟΤ ΚΑΤΑ ΜΑΤΘΑΙΟΝ ΙΕΡΟΤ ΕΤΑΓΓΕΛΙΟΤ,” [“The Three Hundred and Fifty-eight Chapters of the Holy Gospol according to Matthew.”] Others before me have noticed the diversity of inscription in this Gospel. These inscriptions are in some manuscripts set before the text; in others affixed to the end, if the manuscripts have the form of a boob. If they are in the shape of a roll, they have the inscription on the strip of parchment hanging from the roll, which is called in Greek £ ΙΛΛΤΒΟ 5*. I have seen but one such, still preserved in Mount Athos, the work of about the second century, and containing the entire Gospel of St. Matthew, in two skins of parchment written on both sides in small but legible letters. The margins are ornamented with borders of leaves and winding designs. Moreover, the columns of each page, nine in number, are separated by highly elaborate decorations. This Gospel treasure is indeed truly wonderful, not only for the correctness and unmistakable clearness of the writing, but for the beauty of the penmanship and the diversity of the ornamental designs. It bears this inscription:— “TO ΚΑΤΑ ΜΑΤΘΑΙΟΝ ΕΤΑΓΓΕΛΙΟΝ ΑΓΛΑΙΟΤ ΚΝΙΔΙΟΤ ΤΤΓΧΔΝΕΙ TOT ΜΕΤΑΓΡΑΦΕΩ2 METE- :? g * • £? X -< r 0-fe 3 ^| inly 1 ^ 3 ? _p_ I i' l. £ ?-£ * ε * £ l rk Z- Z c? -β*9 -3 - 7 £ jfll? III ! 5 >· t: b' ώ & 5 c> ^ $ δ. glSI§i§l ispllpz *£zJip§! fi i 10 - η £ ή *& 2 ssif ϋ£- if£4|PpI Ilfp^gsE I If f p jKlts S3H? I llu Up IP! 000?;?; sislllalg3g 5^332 j>0 5 ^ ? 7 >y £ £ i p! 2 k 3 J£ g£gif fpfj^sppiN ?£δ - ^ * ί«3*|Ρ 3 Ϊ0 c°V Hi il i: *5rr<-f p P 3 ^ y ci >· c £ p CD P Z £ Z ^ || a 8 f x g a p -<-©■ igs|^!fp "pzjzqfci a κ£2§ϊρ>5 ^ilar ?$§£&:* * 3 * PI |r £ 41 GOSPEL OF ST. MATTHEW. The GOSPEL ACCORDING to MATTHEW runs thus:* I.— 1 The book of the generation of Jesus Christ, the son of David, the son of Abraham. 2 Abraham begat Isaac: and Isaac begat Jacob; and Jacob begat Judas and his brethren; 3 And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; 4 And Aram begat Aminadab; and Aminadab begat Naasson ; and Naasson begat Salmon; 5 And Salmon begat Booz of Racliab; and Booz begat Obed of Ruth ; and Obed begat Jesse; 6 And Jesse begat David the King; and David the King begat Solomon of her that had been the wife of Urias; 7 And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; 8 And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias; 9 And Ozias begat Joatham ; and Joatham begat Achaz; and Achaz begat Ezekias; 10 AndEzekias begat Manasses; and Manasses begat Amon ; and Amon begat Josias; 11 And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon: 12 And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; 13 And Zorobabel begat Abiud ; and Abiud begat Eliakim ; and Eliakim begat Azor; 14 And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; 15 And Eliud begat Eleazar ; and Eleazar begat Matthan ; and Matthan begat Jacob; 16 And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. 17 So all the generations from Abra¬ ham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away ΓΡΑΨΕ Δ’ ATTO ΕΝ ΚΝΙΔΩΙ ΤΩΙ ΟΓΔΟΩΙ KAI 0ΓΔ0ΗΚ02ΤΩΙ ETEI TOT ΜΕΤΑ ΤΗΝ ΑΝΑΛΗΨΙΝ ΕΚ ΝΕΚΡΩΝ ANA2TANT02 KTPIOT ΗΜΩΝ.”= “ The Gospel according to Matthew is the work of A glams of Cnidus, the copyist. He transcribed it in Cnidus, in the 88th year after the resurrection of our Lord from the dead.” The custom of writing inscription on the Σ (λ.\υβος, or strip of parch¬ ment, is a very ancient one, chiefly prevailing before the Christian era also that of writing them before the text, (ττρο^/ράφζίν) and at the end (υττο- jpdfetv'). Besides the copy of Agla'ius, another manuscript of the New Testament is extant in my father’s house, the gilt ^ίΧλ,νβος of which bears this inscrip¬ tion :— 1 The Monastery of Panormites possesses considerable historical import¬ ance; it is situated on the west of the island, in the harbour of Panormus, whence th3 monastery derived its name. __It was erected on the ruins of the Temple of Panormian Neptune, in the* fourth century after Christ, and into Babylon unto Christ are fourteen generations. 18 Now the birth of Jesus Christ was on this wise: when as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. 19 Then Joseph her husband, being a just man , and not willing to make her a public example, was minded to put her away privily. 20 But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost. 21 And she shall bring forth a son, and thou shalt call his name JESUS : for he shall save his people from their sins. 22 Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, 23 Be¬ hold a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. 24 Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: 25 And knew her not till she had brought forth her first-born son : and he called his name JESUS. II.—1 Now when Jesus was born in Bethlehem of Judea in the days of Herod the King, behold, there came wise men from the east to Jerusalem. 2 Say¬ ing, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him. 3 When Herod the king had heard these things , he was troubled, and all Jerusalem with him. 4 And when he had gathered all the chief priests and scribes of the people together, he de¬ manded of them where Christ should be born. 5 “ ΤΗΝ ΚΑΙΝΗΝ ΔΙΑΘΗΚΗΝ THI ΒΟΤΛΗΙ ΤΩΝ 2ΤΜΑΙΩΝ Ο ΓΡΑΨΑ2 ΘΕΟΔΩΡΟΝ “ The New Testament, to the Council of Syme, presented by the writer Tlieodorus.” This once lay in the Monastery of Panormites, in Syme, and was removed thence by Benedict the Symtean, my uncle on the mother’s side, a little before the insurrection in Greece, and preserved by him at Mount Athos, whither he removed; for at that time the learned and illustrious Benedict was chief of the Monastery of Panormites ( Π AN OP JVLITH^). He related, from written and oral tradition, that one of the priests of the Temple of Neptune, in Syme, (called Elpistratus before his baptism, and Theodoras afterwards,) wrote this, and presented it to the Council of Syme, in the second century, It is written on parchment of great brilliancy, having a was consecrated to the Archangels of the Lord, Michael, Gabriel, and Raphael. To the east of the monastery, which is commonly called “ Panel·- miotes ” several highly valuable inscriptions have been discovered, which I shall shortly publish. (Vide the end, Plate XI. ©' 5 Γ.) -J- 42 FRAGMENT II. OF THE Column I. a ύτώ· ‘ ’Ev Βηθλεέμ τής Ίουδαίας· ούτω γάρ γέγραπται, διά του προφήτου· “ Και συ Βηθλεέμ, γη ’Ιούδα, ούδα- μώς ελάχιστη εϊ ευ τοΐς ήγεμόσιν ’Ιούδα' εκ σου γάρ εξελεύσετα ι ηγούμενος, όστις ποίμα- νεΐ τον λαόν μου τον Ισραήλ. “ 1 Tore 'Η ρώδης λάθρα καλέσας τούς μάγους ηκρίβωσε παρ’ αυτών τον χρόνον τού φαινομαίνου ύστερος' και πέμφας αυτούς εις Βηθλεέμ είπε · ‘Π ορευθεντες η δ η εξετάσατε περί τού παι δίου ακριβώς- επάνδε ευ ρητέ τόγεννηθέν, απαγγείλατέ- μοι, όπως καγω ελθων προσκυνήσω αύτω, οι δε ύκούσαν- τες τού βασιλέως επορεύθησαν άπονη ρω ς· και Ιδού, ό άστηρ ον ε δον εν τη ανατολή προήγεν αυ¬ τούς, έως ελθων εστη επάνω ου ην το παιδίον. ίδόν- τες δε τον ύστερα εχάρησαν χαράν μεγάλην σφόδρα· και ελθόντες είς την οικίαν είδον το παιδίον μετά Μαρία? της μητρός αυτού· οΐ και πεσόντες προσεκύνησαν αύτω, καί ύνοίξαντες τούς θησαυρούς αυτών προσηνεγκαν αύτω δώρα, χρυσόν καί λίβανον καί σμύρναν, καί χρη ματισθεντες κατ’ όναρ μη ύνα- κάμφαι προς * ΙΙρώδην, δι άλλης οδού ύνεχώρησαν είς την χώραν αυτών. ' Αναχωρησάντων δε αύτών, ιδού, άγγελος Κυρίου φαίνεται κατ' όναρ, τώ Ιωσήφ, λέγων' ‘ ’Eyep^ei? παράλαβε το παιδίον καί την μητέρα αύτού, καί φεύγε είς Αίγυπτον, καί ίσθι εκεί, εως αν είπω σοι· μέλλει γάρ 'Η ρωδης ζητεΐν το παιδίον τού ύπολεσαι Column II. αύτό. ’ ό δε εγερθείς παρέλαβε το παιδίον καί την μητέρα αύτού νυκτος, καί ύνεχώρησεν είς Αίγυπτον καί ην εκεί εως της τελευτής 'Η ρώδου· ίνα πληρωθη το ρηθέν ύπό τού Κυρίου διά 5 τού προφήτου λέγοντος- 1 ΈξΑιγύπτου εκάλεσα τον υιόν Tore 'Ηρώδης, ίδών ότι ενεπαίχθη υπό τώνμάγ- [μου·' ων, εθυμώθη λίαν καί ύποστείλας ύνειλε πάντας τούς παΐδας τούς εν Βηθλεέμ καί εν πασι τοΐς όρίοις αύτης ύπό διετούς καί κατωτέρω, κατά 10 τον χρόνον ον ηκρίβωσε παρά τών μάγων■ Τό¬ τε επληρώθη τό ρηθεν ύπό 'I ερεμίου τού προφήτου λεγοντος· “ Φωνή εν 'Ρα/χα ηκούσθη, θρήνος καί κλαυθμός καί όδυρμός πολύς’ ‘Ραχήλ κλαίουσα τα τέκνα αύτης· καί ούκ J ) ήθελε παρακληθηναι, ότι ούκ είσί- Τ ελευτήσαν- τος δε Ίϊρώδου τού βασιλεως, ιδού άγγελος Κυρίου κατ' όναρ φαίνεται τώ Ίωσηφ εν Αίγύ- 77 πω, λεγων ‘ ’Εγερθείς παράλαβε τό παιδίον καί την μητέρα αύτού καί πορεύου είς γην 20 Ισραήλ’ τεθνήκασιγάρ οί ζητούντεςτην φυχήντού παιδι¬ ού· ' ‘Ο δε εγερθείς παρέλαβε τό παιδίον καίτηνμητέρα αύ¬ τού, καί ηλθενείςγην Ισραήλ, ύκούσαςδέ, ότι'Αρχαίλαος βασιλεύει επί τής Ίουδ αία? αντί 'Ηρώδου τού πατρός αύ¬ τού, εφοβήθη εκεί ύπελθεΐν’ χρηματισθείς δε κατ’ όναρ 25 ύνεχώρησεν είςτά μέρη τής Ταλιλαίας, καίελθών κατωκη- σεν είς πόλιν λεγομένηνΚαζ,αρέτ' όπως πληρωθήτό ρηθεν διά τών προφητών ότι Ναζωραίο? κληθήσεται. Such is the second Fragment—it contains, as you perceive, in verses 8, 9 and 11, words not found in other European MSS. of the New Testament. Here and below the words not found in other MSS. have been printed in spaced letters. redish colour. The writing, though small, is extremely legible, and the margins are elaborately ornamented. The whole consists of bauds of parchment, and is rolled round a silver cylinder, from which it is suspended, and which the ancient calligraphers called πρεμνοδέΧτης. The premnodeltes itself is one inch in circumference and four in length, and the ends are in the shape of a lion. It has an oval case, very elegant, and also made of silver, and standing on four different feet, a man, a lion, a calf, and an eagle, which represent the four evangelists. For the man delineating the incarnation of the Saviour, represents Matthew; the lion, symbolizing that which is energetic and kingly, stands for Mark; the calf denotes religious worship, and therefore signifies Luke; and the eagle, symbolizing the inspiration of the Holy Ghost, signifies John. This I received as a gift from my uncle shortly before his death, and have kept it at my father’s, together with other scarce manuscripts. 1. ΑΑΤΙΔύ\ This name is found in some manuscripts of theNew Tes¬ tament written thus ΑΑΎΕΙΔ, in others ΔΑΒΙΔ. The first of these three forms is the most correct, and the name Δαυίδ, which is Egyptian and not Hebrew, signifies “ furnisher of good things.” ΔΑ being Egyptian, for a fur¬ nisher or provider, and ΤΙΔ for good things. The second form of spelling seems attributable to corruption ; and the third, which Chaldaicizes the ter¬ mination, means "discontented.” This word, like many others, was common among the Chaldeans and Egyptians. The difference in the spelling of the name proceeded entirely from the inattention of the copyists. 11. ΒΟΟΖβ This name is written BO OS in other MSS., but this spelling is not confirmed. BOOZ signifies “a flourishing man.” 22. ISl^IA^.^ The name Ίωσίας is also found written Ίωσείας, but it should be spelt as given in Mayer's codex, for so it is written in most ancient MSS. The word means “ regeneration.” 27. 2ΑΑΑΘΙΗΑ.] X ελαθιηλ in some MSS., but in my opinion Mayer’s codex is quite correct, as the word so written signifies "renown.” 28. ΖΟΡΟΒΑΒΕΛ .] Some MSS. read ΖοροβάμβεΧ which ap¬ pears to be a false spelling. The word means “resolute.” 34. IL4I ΠΑΧΑ ΙΕΡΟΣΟΑΤΜΑ.] In the codex of Hermodorus “ Καί πάσα ή πόΧις Ιεροσολύμων." Here I only compare the preserved text of Mayer’s codex with those extant in the libraries, and frequently published. The parts which are wanting in it arc distinguished by red ink, and I pass them by as having no bearing on the present subject. The codex of Mayer wholly agrees with the before mentioned very ancient codices; those for instance of Hermodorus, Agla'ius, Theodorus, Stachys, and Menas. For this reason, regarding them all as one, I do not distinguish them in the comparison. There are indeed a few insignificant graphical differences, as I will show when I am able to publish, as I purpose doing, the entire Gospel of St. Matthew, in fac-simile, after the codex of Hermodorus. It is much to be desired that the Bible Society would undertake the comparison of all the copies of the New Testament extant in Europe, Asia, and Egypt, by means of men really competent in Greek paleo¬ graphy, and not superficial pretenders. Many such are in existence, especially of the earliest centuries after Christ, and many of the Old Testament as well. This I well know; and those who assert the contrary do not know what they are saying; for they know nothing of the royal libraries in Mount Atlios, &c., nor will they ever see one of them, for reasons which I am well acquainted with, but omit so as not to give rise to scandal. 2. ΓΗ ΙΟΤΔΑβ In some MSS. of the New Testament, as their editors remark, the reading is P-fj ’ Ιουδαίας instead of Γη ’Ιούδα. Also EK HOT for εκ σου, and ΠΟΙΜΕΝΕΙ for 7 τοιμανεϊ. The spellings ήκρείβωσαν, ήκρείβασεν, Βεθλελίμ, Βεθλεεμ, and Βιθλεεμ, are the result of the want of a proper knowledge of orthography on the part of the r jx\ ^'nfT-rrol· ,omNe<^ecacTHo npUYDvj'jcnc ru^s, » 6^ι<τ\π^Ηρςθ^νη^/^β^ I τοίτ τνγο^^ΛχογΝβ-Γοκτοα e-~jt Ce-n^^TTW^TUNj^o^oi^ | TOTe^ipcoKHO^i^Hcme-wen^ JCt^nC/^ir^aono^c^c \ ωΝρΗθ-γτ^^^θ-^ΝίΝΝν-Μΐ^ο Kt'h^jpe'^e— cb^rve^novrwi τυ YC γλ 64 o. ^ctqyc^n ^ne^<- **** iTeTOf^NNp^N^n^fT^N^ I iKrmC<(M^oiv\e--ni'(o ^lOKKurej*» cyojNncoj^TujtoiKe-b^o'tCNN TGN>cpoNONOMtty-»re' N ^< ecvp&'^^woYHvrror'iMMONihot p^ey^p >^&>Ni w ^ e P SNHN Tece^crruNo^KNe\^ohnunbJMof i^vHip oodjToY cny-fci rveco i^r ec <^6J^oi^M^Tecno^e«t-iCbcfpcn(c f^po ψ ΚΤΌΥΛ^ -piNTVjC^tuNHet ©p nt^oc ^'-'frofe-f-'MQ c p KAtn NY-Nb< OY C6TR>CTCr^^ i>&o< ny^-e^e'-^&'P Μ<Λη©ηΗί>4 cnp o\ Toci^ep p uj Κουτού β ac » ^eu>c ι κ \ςγρ\ογ KsroM6.p ψ&* NeTKTMiu^, W-rw'^p^p γυο n υλα r ^^rwNerep©e*c^pfcjst 'Λ^(0^3-θΗ^τ^\^^Η^ρ^ΛΗ6^6. ^ TnNM p &Λθ< Τογγ^ rsope >^h\J ^ . . _ -*■ r-Tv ^rsi^x-rr 43 GOSPEL OF ST. MATTHEW. And they said unto him, Tn Bethlehem of Judea: for thus it is written by the prophet, 6 And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. 7 Then Herod, when he had privily called the wise men, inquired of them diligently what time the star appeared. 8 And he sent them to Bethlehem, andsaid, Go at once and search diligently for the young child: and when ye have found the infant, bring me word again, that I may come and worship him also. 9 When they had heard the king, they departed without guile; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was. 10 When they saw the star, they rejoiced with exceeding great joy. 11 And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh. 12 And being warned of God in a dream that they should not return to Herod, they departed into their own country another way. 13 And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying. Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to de¬ stroy him. 14 When he arose, he took the young various copyists. ΒΗΘΛΕΕΜ signifies οικος άρτου ζώντος, “ The house of living bread. 8 . ΕΙΠΕΝ.] ΕΙΠΕΝ ΑΎΤΟΙΧ So in the codex of Hermodoms and that of Stachys. 8 . ΠΟΡΕΎΘΕΝΤΕΧ HAH EBETA2ATE ΠΕΡΙ TOY ΠΑΙΔΙΟΎ ΑΚΡΙΒΩΝ : *] Thus in the codex of Herinodorus, and the copies made from it. In some of the European MSS. this passage often occurs as follows:—(1.) 'Εξετάσατε ακριβώς περί* του παιδιού. (2.) 'Αναζητήσατε ασφαλώς περί του παιδιού. (3.) Ακριβώς εξετά¬ σατε περί του παιδιού. 9. ΕΠΑΝ ΔΕ ΕΤΡΗΤΑΙ ΤΟ ΓΕΝΝΗΘΕΝΑΠΑΓΓΕΙ¬ ΛΑΤΕ ΜΟΙ.] So in the codex of Hermodorus. In our common MSS. it is sometimes Έπάν δε εΰρηται άπα/γγείλατέ μοι όπως, &c.; some¬ times "Οταν εΰρηται απαγγείλατε μοι, όπως, &c.; the following oc¬ casionally occurs, 'Εάν εΰρηται Απαγγείλατε, μοι, and also αναγγείλατε μοι, and διαγγείλατέ μοι, &c. 11. ΕΠΟΡΕΥΘΗΣΑΝ ΑΠΟΝΗΡΩ2 ΚΑΙ ΙΔΟΥ Ο Α- 2ΤΗΡ ΟΝ ΕΙΔΟΝ.] This passage in the common editions occurs with¬ out the abverb ΑΠΟΝΗΡΩ2, as previously mentioned. Vide p. 27. In some the reading is “ Καί ιδού 6 άστήρ ον ειδον (in others ίδον) εν τη ανατολή προή-γεν αυτούς με·χρισοΰ ελθών Ασταθή Αφ ου ήν ο παΐς." In others “ επί του παιδίον," also, Αστάθη ου ήν του παιδιού. child and his mother by night, and departed into Egypt: 15 And was there until the death of Herod : that it might be fulfilled which was spoken of the Lord by the prophet, saying. Out of Egypt have I called my son. 16 Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, aud sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently inquired of the wise men. 17 Then ^as fulfilled that which was spoken by Jeremy the prophet, saying, 18 In Ramah was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not. 19 But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt, 20 Saying, Arise, and take the young child and his mother, and go into the land of Israel: for they are dead which sought the young child’s life. 21 And he arose, and took the young child and his mother, and came into the land of Israel. 22 But when he heard that Archelaus did reign in Judea in the room of his father Herod, he was afraid to go thither : not¬ withstanding, being warned of God in a dream, he turned aside into the parts of Galilee : 23 And he came and dwelt in a city called Nazareth : that it might be fulfilled which was spoken by the prophets. He shall be called a Nazarene. But these readings are not confirmed, nor the following, εύρον, or ειδον τον παΐδα. 4. ΥΠΟ ΤΟΥ ΚΥΡΙΟΥ.] So in the codex of Hermodorus. In others the genitive case of the article του is omitted. 9. ΑΠΟ ΔΙΕΤΟΎ2 .] In others άπο διετίας. 11. ΥΠΟ ΙΕΡΕΜΙΟΥ .] In the MSS. of the Patriarch Menas this passage stands thus, “ ( Υπο του Πνεύματος του Κυρίου δί Ίερεμίου του προφήτου λεγοντος." In some texts that I am acquainted with the reading is not ύπο Ίερεμίου but hi το Κυρίου, or ύιτο του Κυρίου, and some of the copies spell the name of the prophet wrongly, as we find Ήρεμίου, Ίερεμίου and Ίηρεμείου. 12. PAMA.~\ The spelling Έρρεμά, which is found in some MSS., is incorrect, because RAM. Y is the name of a city lying near Bethlehem, but ERRIIA MA is a pure Egyptian (not Jewish) word, signifying a precipitous eminence in the middle of a plain. And so the Evangelist Matthew (though knowing both these words) wrote RAMA' , because in that city the greatest slaughter of the children took place, and the lamentation, weeping, and mourning went up from that place throughout all Judea. The LXX. always mean the city when they speak of RAMA , and if in any place they use a similar word to express anything high, they use the word RAMEA , and not RAIMA. It is sad to see that many of those who undervalue the Septuagint version, not only disbelieve the prophecies as there set forth, but also the express statements of St. Matthew, who as distinctly alludes to the City of Rama, as do the LXX. The Greek word, which means sprinkling, is R AIM A, not RAMA. * In reference to the contents of the second fragment, it is not undeserving of notice, that, if the text contained the adverb “ ακριβώς ' at all, it must have followed the word “ παιδιού. M 44 FRAGMENT III. OF THE Column L ‘ Et θέλεις τε'λειος είναι, ύπαγε, πώλησόν σου τα νπάρχοντ a, καί, δος πτωχοίς'καί έξεις θησαυρόν iv ούρανώ- και δεύρο άκολούθει μοι.' άκούσας δε ύ νεανίσκος τον λόγον τού¬ τον έσιώπησε καί άπηλθε λ νποόμενος· ην γάρ έχων κτήματα πολλά· 6 δε Ιησούς είπε τοις μαθηταίς αυτόν■ ’Αμήν λέγω νμίν, ότι δυσκόλως ό πλούσιος εισελενσε- ται εις την βασιλείαν των ουρανών· πάλιν δέ λέγω ύμΐν εύκοπώτερόν εστι κάλων διά τρυπήματος ραφίδος διελθέίν, η πλού¬ σιον είσελθείν εις την βασιλείαν τού Θεού·’ άκούσαντες δέ οι τού Ιησού μαθηται τ αν τ a , έξεπλησσοντο σφόδρα, λεγοντες· ‘Τις αρα δυν- αται σωθηναι; εμβλέφας δε ο Ιησούς, ειπεν αυτούς· ‘ παρά άνθρωποις αδυνα τον τού¬ το εστι· παρά δέ Θεω πάντα δυνατά καί ούδεν αδύνατόν εστι.’ Τότε άποκριθείς ό ΐΐέτρος ειπεν αύτώ· ‘ Ιδού, ημείς αφη- καμεν πάντα καί ηκολουθησαμεν σοι' τί άρα έσται ηρ,ΐν;’ ό δέ ’Ιησούς ειπεν αύτοις· ‘ 'Αμήν λέγω νμύν, ότι υμείς οι άκολουθη- σαντες μοι, εν τη παλιγγενεσία, όταν κα- Θίση ό υιός τού άνθρωπον επί θρόνον δοξης αυτού κσβίσεσθε καί υμείς επί δώδεκα θρό¬ νους, κρίνοντες τάς δώδεκα φυλάς τού Ισραήλ· και πας ος άφηκεν οικίας η αδελφούς η άδελφας η πατέρα η μητέρα η γυναίκα η τέκνα η αγρούς ενεκεν τού ονόματος μου, εκατον- ταπλασίονα ληφεται, καί ζωήν αιώνιον κληρονομήσει · Πολλοί δέ εσονται πρώτοι, έσχατον καί έσχατοι πρώτοι, ’ Όμοια γάρ εστιν η βασιλεία των ουρανών άνθρωπο» Column II. οικοδεσπότη, όστις έξηλθεν άμα πρωί μισθώ- σασθαι εργάτας εις τον άμπελώνα αυτού- σύμφωνη σας, δέ μετά των εργατών εκ δηναρίου ' την ημέραν, άπέστε ιλεν αυτούς εις τον άμπελώνα 5 αυτού- καί εξελθών περί τρίτην ώραν, ειδεν άλλους εστώτας εν τη άγορα αργούς" κακείνοις ειπεν “ 'Τπάγεται καί υμείς εις τον άμπε¬ λώνα· καί ο εάν η δίκαιον, δώσω ύρ,ΐν.” οί δέ άπήλ- θον- πάλιν έξελθών περί έκτην καί εννάτην 10 ώραν εποίησεν ωσαύτως· περί δε την εν- δεκάτην ώραν εξελθων, εϋρεν άλλους εστω- τας καί λέγει α ύτοΐ5" “ 1ι ώδε εστηκαται ολην την ημέραν άργοί, λεγουσιν αυτω· “ Οτι ουδεις ημάς εμισθώσατο” λεγει αύτοις· “ 'Τπάγεται καί 15 ύρ,εις εις τον άμπελώνα · καί δ εάν η δίκαιον ληφε- σθε Όφίας δε γενομένης, λέγει 6 κύριος τού άμπελώνος τώ έπιτρόπω αυτού· “ Κάλεσον τούς έρ γάτας, καί άποδος αύτοις τον μισθόν, άρξάμε- νος άπό των εσχάτων, έως των πρώτων· ” καί ελθόν- 20 τες οί περί την ενδεκάτην ώραν έλαβον άνά δηνά- ριον· έλθόντες δε οί πρώτοι ε- νόμησαν, ότι πλείονα ληφονται· καί έλαβον καί αυτοί άνά δηνάριον· λαβόντες δε εγόγγυζον κατά τού οικοδεσπότου, λεγοντες, ‘ότι ού- 25 τοι όί έσχατοι μίαν ώραν εποίησαν, καί ίσους ημιν αυτούς εποί- σας τοις βαστάσασι το βάρος της ημέρας καί τον καύσω¬ να· ” ό δέ άπο κριθείς ειπεν ενί αυτών" “ Έταΐρε, ούκ αδι¬ κώ σε" ούχι δηναρίου συνεφώνησάς μοι; άρον τον σόν, 30 καί ύπαγε, θέλω δε τούτω τώ έσχάτω δούναι ως καί σοι. η ούκ έξεστί μοι ποιησαι δ θέλω εν τοις έμοΐς η ό οφθαλμός σου πονηρός εστιν, ότι εγώ άγαθός εϊμι;” Thus runs the third of the Fragments, which in some parts exhibits a reading very different and superior to the known text, as before remarked (vide page 27). For none of the words are to be found in any copies of the Gospel in the libraries of Western Europe. I will now proceed to annotate the variations of the other copies. 16. TEAETTIItANTOt ΔΕ ΠΡΩΔ0Ύ ΤΟΎ ΒΛΧΤ- ΑΕΩ%. So in the codex of Hermodoras, and the copies made from it. In our common MSS. the reading is “ Τελευτησαντος δέ τού Ήρώδουί 17. ΚΑΤ ΟΝΑΡ ΦΑΙΝΕΤΑΙ .] So in the codex of Hermodorus. Some copies have the verb before the noun, “ φαίνεται κατ’ οναρ ·” 21 TO ΠΑΙΔΙ ON.] In the codex of Beza τον παΐδα instead of to 7 ταιδίον, and in others we find Διεγερθείς and είσήλθεν instead of εγερθείς and ήλθεν. 3. AKOTXAt ΔΕ Ο NEANIXKOX TON ΑΟΓΟΝ ΤΟΎ¬ ΤΟΝ ΕΧΙΩΠΗΧΕ ΚΑΙ ΑΠΗΑΘΕ AT Π 0Ύ MEN ΟΧ, “ And when the young man heard this saying lie was silent, and wont away sor¬ rowfulthis is the reading of the copy of Hermodorus, and those transcribed from it. In the copy of Nectarius {vide page 17), the passage is as follows “ Άκυύσας δε τον λόγον τούτον ό νεανίσκος άπηλθε σύννους,” “ And the young man heard this saying, he went away pensive.” In some it is thus, “Άκούσας δε τον λόγον ό νεανίσκος άπηλθε λυπούμένος σφόδρα ,” “ And when the young man heard the saying, lie went away exceed¬ ingly sorrowful.” 5. ΚΤΗΜΑΤΑ, “possessions;” χρήματα, “wealth,” is found in other MSS. 5. Thus is the reading of the codex of Hermodorus and others. (See p. 46.) But in the codex Mayerianus I do not know whether the reading —τραφείς existed, because, by the ravages of time, that part of the papyrus has been destroyed. 6. ΟΤΙ ΔΎΧΚΟΑΩΧ ό πλούσιος είσελενσεται εις την βα¬ σιλείαν των ούρανών, “ That a rich man shall hardly enter into the king¬ dom of heaven; ” Hermodorus also thus writes the passage. In the copy of Nectarius the reading is Οτι δυσκόλως ό πλούσιος εις την βασι¬ λείαν τού Θεού την εν ουρανούς είσελενσεται,” “ That a rich man shall hardly enter into the kingdom of God, which is in heaven; ” and in some Οτι πλούσιος δυσκόλως είσελενσεται εις την βασιλείαν Ούρα¬ νών,” “ That a rich man shall hardly enter into the kingdom of heaven.” tNV γν-ίΐΛ ^ο T°^(£c l «JrW'Cei'CiAinn^ e, \<τη £*r Jpowso fcweitw. t\ne Το^ςί-νί^,-τ^ς^γτοΎ ■γ^,ΐΝ/οτν A^c^o/v . 1 - 0 c. o-nKoxcioceicei Tbjci CTttNii^ciAe) ^Vi oyp^nWn h\m h&Agr^ r »*M (H et KprP*JTfc p UN e-cr I K^WI A.iM'pYnH/^^rocp^\i>joc£>ieN 0 eiNHnAd)' c f ο κ eice/ve qn eicmNjg ^-,Λ^^ΗΤΟ'ί^ογ \KoYc^HTecKe o|-tv>-i (ticoYf^eKT^Twr^ ^ienKMCcxnicvjjoKpdv ^eroN-recT'c Af>A?>-Y* ϊ«^ c-oj (d η κ 6 Λ 0 4-^c &eoiHc°YC etn® ■>YTUtCr\*JDJ>^M 0 poo TTOl C (ΧΧ^ΝύΧΟ N ~K>Y T<->AYHW^ ογ^θΝ bcjuNecriYcrrecVnoKpieqC'O P^-rpoc eineN 6-ττω 11 ^ογ h ^ *?i h Kd^ev nftsNTAK64 HKOKOY*s?-HC!>^eNCo\ T1 isp^gir^H νλ\ν OA e\HCOYC9l neN^'HOlC *^fb>v ^ϊγιοπυ^κοιακΟλ^^-^ j MoieNTHl>^^TeNeCid40T&NY.lx I ^Ctoy isN©po noY eru epoNOYAo^nci ^cec W )O 4 ^^ceniA^Ae>^ 0 | yUY |Cp^HAi<&4 ©MO\K>l(Xcn^^ OYCH^A^C AHn *] 3 bHrYN*' re-»-YTO -rvANv\wepi ΐδ,ρπ· ^fNA^cyMicewc YKe\ce\cru^^ ca-eo^ebjeps AMr\eA00h4O C1U> eppcrbcKAjacno' NOC&jncm*)Nei Tecoinepnnwe ρ\ΟΜεΝθθ«Τ«<ί NoK\ \C6,N V nrv- 6ΎΤ0ί &.Ν&ΔΗΝ KXHVi'rotxoAeCn ΤΟΤΤΜ*Η«3>ρ&>Ν CNCTOica&a7> KcoGec*xiA i 1Μ*»ΥΠ6 45 GOSPEL OF ST. MATTHEW. XIX.—21 If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven : and come and follow me. 22 But when the young man heard that saying, he held his peace and went away sorrowful: for he had great pos¬ sessions. 23 Then said Jesus unto his disciples. Verily I say unto you. That the rich man shall hardly enter into the kingdom of heaven. 24 And again I say unto you, it is easier for a cable to go through the eye of a needle, than for a rich man to enter into the kingdom of God. 25 When the disciples of Jesus heard these things they were exceedingly amazed, say¬ ing, Who then can be saved ? 26 But Jesus beheld them , and said unto them. With men this is impos¬ sible; but with God all things are possible, and nothing is impossible. 27 Then answered Peter and said unto him. Behold, we have forsaken all, and followed thee; what shall we have therefore ? 28 And Jesus said unto them. Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. 29 And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name’s sake, shall receive a hundredfold, and shall inherit ever¬ lasting life. 30 But many that are first shall be last; and the last shall he first. XX.—1 For the kingdom of heaven is like unto a man that is a householder, which went out early in the morning to hire labourers into his vineyard. 2 And when 9. ΠΑΛΙΝ AE ΛΕΓΩ ΎΜΙΝ. In some MSS. the adverb 7 rdXtv is repeated, especially in that of Nectarius, thus, “ ΠάΧιν Se fcal ttciXlv X eyo) ύμϊν, “ Again and again I say unto you.” 9. ΕΤΚΟΠΩ TEPON E%TI ΚΑΛΩΝ. It is easier for a cable. The reading ΚΑΛΩΝ in the 24th verse is peculiarly worthy of attention. The term signifies a cable rope, and in many parts of Greece is still used with this meaning in the vulgar tongue. Some months ago I communicated to S. Nicolaides, 1 formerly pastor of the Greek Church in Liverpool, various original notes to be appended, with my signature, to a translation of Theotoke’s Κυριακοδρόμια. In one of these I expressed my views regarding the meaning and true reading of the 24th verse, nearly as follows: In most ancient manuscripts the reading is ΚΑΜΗΛΟ N, but in some it is ΚΑΜΙΛΟΝ. The word ΚάμηΧαν passed to the Greeks from the Parthians. Assinius Quadratus states that the Parthians called the camel ΚΑΜΙΕΛ. 1 I gave to the same person many explanations which he afterwards published as his own, having never mentioned my name, except that in a solitary instance he affixed the initials K. 2. In the case of the reading ot κάμηΧυζ, however, he did not breathe the name of the author, but prefaced lie had agreed with the labourers for a penny a day, he sent them into his vineyard. 3 And he went out about the third hour, and saw others standing idle in the market-place. 4 And said unto them ; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way. 5 Again he went out about the sixth and ninth hour, and did like¬ wise. 6 And about the eleventh hour he went out, and found others standing idle, ail'd saith unto them, Why stand ye here all the day idle ? 7 They say unto him. Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whaG soever is right, that shall ye receive. 8 So when even was come, the lord of the vineyard saith unto his steward. Call the labourers, and give them their hire, beginning from the last unto the first. 9 And when they came that were hired about the eleventh hour, they received every man a penny. 10 But when the first came, they supposed that they should have received more; and they likewise received every man a penny. 11 And when they had received it, they murmured against the goodman of the house, 12 Saying, these last have wrought bid one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. 13 But he answered one of them, and said. Friend, I do thee no wrong : didst not thou agree with me for a penny ? 14 Take that thine is, and go thy way: I will give unto this last, even as unto thee. 15 Is it not lawful for me to do what I will with mine own ? Is thine eye evil, because I am good ? The ancient Persians adopting tbe word, changed it in accordance with the genius of their language, into ΓΚΑΜΙΕΛ. Subsequently the Lycians, receiving the term from the Persians, modified it into ΚΔΜΕΑ02. By the Lycians the word was communicated to the Carians, and to the Ionians, and the rest of the Greeks. The Carians wrote the word with Γ (Γ άμϊΧος). The Greeks, after H was introduced into their alphabet, spelt the word with that letter. In Lycia I found the word on Lycian monuments, in characters equivalent to ΚάμίΧος. The Lycians applied the term to anything that could be bent, but not closely folded. The two words ΚάμηΧος and ΚάμιΧος, or rather the two forms of the same word, having moreover the same pronunciation, at least in the Apostolic age, came to be confounded and interchanged. In 1852 1 found the following inscription near the Issus, in Cilicia:— “Καλλια[$] N[a]vcriViK:os Ίσμη- y[ta]s Άριστ€α$ τω [Θα]λασο-ο- my remarks by the following: — “ The scholar is requested to study well the following note, which embodies fully the author’s views on the subject, and which has received the ^proval of sundry of the most learned archeologists of •the day.” ( Vide p. 182 & 306, Commentary on the New Testament, vol. 1.1860.) 46 Column I. Tore ιδώυ Ιούδας ό παραδιδούς αυτόν ότι κατεκρίθη, μεταμεληθείς άπέστρεφε τα τριάκοντα αργύρια τοίς άρχιερεύσι καί rots πρεσβυτέ- ροις, λέγων ' Ήμαρτον παραδούς αίμα άθωονί οΐ *δέ εϊπον' ' Τι προς ημάς; σύ όφει. ’ καί ρίφας τα αργύρια εν τω ναω, άνεχωρησε, καί άπελθων άπηγξατο. Οι δε αρχιερείς» λαβόντες τά αργύρια είπον Ο ύκ έξεστι βαλείν αυτά εις τον κορβανάν, έπεί τιμή αίματός έστιί συμβούλων δε λα βόντες, ηγόρασαν εξ αυτών τον αγρόν τού κεραμέως εις ταφήν τοίς ξένοις. δι δ έκληθη ό αγρός εκείνος αγρός αίματος, έως της σήμερον · τότε έπληρώθη τό ρηθεν διά Τ ερεμίου τού προφήτου λέγοντος. " Και έλαβον τά τριάκοντα αργύρια, την τιμήν τού τετιμημένου, όν ετιμησαντο από υΙων ’Ισραήλ, και έδωκαυ αυτά εις τον αγρόν τού κεραμέως' καθά συν- έταξέ μοι Κύριος. ” 'Ο δε Ιησούς έστη έμπροσθεν τού ηγεμόνας· και επηρωτησεν αυτόν ό ηγεμων, λεγων ' Συ α ό βασιλεύς των Ιουδαίων; ’ ό δε ’Ιησούς έφη αυτόν ' Σύ λέγεις. ’ μέδον\τι Πο]σει δ[ωυι] άγκυραν συν κ α μ η λ ω καί ναύν εκ λίθου τεχνονργησαντες, άνατιθέα- σιν ότι επιφανείς ημίν τη επι- κλησει ημών τρικυμίας άπ- ηλ[λαξε\ πάρ[αντ]α μεγάλης. ” “Callias, Nausinicus, Ismenias, Aristeas, dedicate to Neptune, Euler of the Sea, this anchor with cable, and this ship made of stone, grateful for his having come to them, on being invoked by them, and immediately rescued them from a great tempest.” ( Vide fac-simile in the end, No. 8, Plate XII.) In the same year I found likewise the following inscription at Gaza, in Palestine: " Κάμηλον καί άγκυραν ΐίοσειδωνι Σωτήρι Κέφαλος Φι λοκλέους ό Άντιοχεύς.” “ Cephalus, son of Philocles, of Antioch, dedicates to Neptune, the Saviour, a cable and anchor.” ( Vide fae-simile in the end, No. 7, Plate XII.) Most ancient expositors understood the word ΚαμηΧος or ΚάμιΧος in the passage under consideration, in the sense of cable. The true reading however was, I have no doubt, neither ΚάμηΧον nor ΚάμιΧον, but ΚΑΛΩΝ. ΚΑΛΩΝ is the reading I found in a most ancient manuscript of Matthew, preserved in the Monastery of Mount Sinai. ( Vide fac-simile No. 8, Plate I. p. 40.) This remarkable and precious manuscript, which I inspected on the spot, was written only 15 years after Matthew’s death, as appears from a state¬ ment appended, by the copyist Hermodorus, one of the seventy disciples men¬ tioned in the Gospel. It is written on Egyptian papyrus, an unquestionable token of the highest antiquity. FRAGMENT IV. OF THE Column II. και εν τω κατηγορείσθαι αυτόν υπό των αρχιερέων καί των πρεσβυτέρων, ούδεν άπεκρίνατο. τότε λεγει ούτω ο Πιλάτος’ ‘ Ο ύκ ακούεις πόσα σου καταραρ- τυρούσι; ’ και ούκ άπεκρίθη αντίο προς ουδέ εν ρήμα, ώστε θαυμάζεΐν τον ηγεμόνα λίαν Κατά δέ την εορτήν ειωθει ό ηγε\*-ων άπολύειν ένα τω όχλω δέσμιου επίσημον, δν ηθελυν. είχαν δέ τότε δέσμιου επίση¬ μον ληστην, Τ ησούν ϋαραββάν κ α λ ο ύ μ ε ν ο ν. συνηγμένων ούν αυτών, είπεν αύτοίς ο Πιλάτος· ‘Τίυα θέλετε ηδη άπολύσω ύμίν; Βαραββάν, η ’Ιησούν τον λεγόμενον Χρι¬ στόν; ’ ηδη γάρ, ότι διά φθόνου παρέδωκαν αύτω αυτόν· Κα θημένου δέ τού Πιλάτου ε’πι τού βύσματος, άπέστειλε προς αυτόν Π ε μ π έ λ η η γυνή αυτού, λέγουσ α’ ‘ Μη¬ δέν σοι καί τω δικαίω ά ν δ ρ ί εκείνω· πολλά γάρ έπαθον κατ’ όναρ δί αυτόν έν τη νυκτί της παρελθούσης, και πολ¬ λά κ αθ’ ύ π α ρ ε ί δ ο ν σήμερον υπέρ αυ¬ τού εκείνον Οί δέ αρχιερείς καί οι πρεσβύ- τεροι έπεισαν τούς όχλους αυτών ινα αίτησωνται τον Βαραββάν, τον δέ Ίησούν άπολέσωσιν. I found the same reading (ΚάΧων) both in Matthew xix. and in the parallel passage of Luke, in a very ancient manuscript in the Monastery of St. Sabba, in Palestine. In the latter manuscript the word in question is written thus: ΥλΑΜ (Vide fac-simile No. 1, Pl.VI. p. 46.) This may be de¬ ciphered in two ways. Theriglit way gives distinctly the letters ΚΑΛΩΝ. The other way, which would produce ΚΑΜΗΛΟΝ, blends alpha and lambda, mistakes the figure for the letter M, regards the combination of lambda and omegaas H, and the remainder of the word as ON. The initial K and the final N are quite plain. Though the mistake thus originating came to prevail, the passage was generally understood as referring to a cable and not to a camel. ΚΑΛΩΝ is also read in another very correct MSS. in the same Monastery of St. Sabbas. See also in the plate opposite, No. 3, the fac-simile of this pas¬ sage, where will he found other graphical difference by no means unimportant. For the passage “ ' Ο δέ 'Ιησούς στραφείς προς τούς μαθητάς αυτού Xeyei αύτοϊς Άμην, &C.," “And Jesus turning to his disciples said unto them, Verily, &c.” I have found only in this MSS. In the common codices it stands, as we are all aware, thus, ' Ο δέ Ιησούς είπε τοΐς μαθηταΐς αυτού Άμην, wsr cK>oN ΠΟΝ )N \< r^peiC-^N&jy ύ π ctcon zspStepecor >n O Y^e n &^πΟ^Ρ>Ν 2 «τσττπτθ-Λ piNbCTOCOXK eis p hr^>to crrec l< bv^-erHK - 0 ,- -> Nr Vi €ntct-\(vAOMONtiee> Nt-ixe T N2^£Tt '~ ' ; -'■^TUJNC^rr^ N5> rr!>-roCTSNi^>eTe Ι^,^,οί ·** ’’^β^ΗίΗίΟ'ηΝί^,^^ρο,ν e CTQNm^r^ariiM^) v^o NC nb- ^TtOlKY-jOkiK er ΠΘ-\Γ-16ΛΉΗ pYi H nberro ΎΛ£ ΓΌ \ c N r>H A£ N C οι κ>ττωιώ4Ι<Νωι^Νώ.ρκΙ<.€ΐΜωι Π ΟΛΛ^-Γ2\ρ e Π N©o ΝΚί*ζΓΟΝΙΝρ^»Ιδν.νΤΟ N eNTHt my io n ch na epoNxnepasY’ Torev^e^NOYOi^GiHpKiepeicKNoir-ipecjpt- YeHpoieneic2\NTOYco/-AoYCi««T XiJ ' ! n^. ογκοπωτΌροΝβσπ KUWXJXTpynHM^ TOCp^lA.OCA4eX -θ-βι N HTT\joycioi\j = 2^ ~ ' TO K ATAM ΛΤΘ MON GKJTGM onto ιγτωιΑ,βκ Wu)\e Me ΤΑΤΗΝλΝ^\Η^ΙΝΤθγ κγετβι 6λΧΗΝΐοτ»βνςΛ.ο ee n ω c otto Λγο KPAre i/Vo roe \tto r P ' ooi INAVKTIUJNOCX Crnxxyc o th c eN We XK νΛ peuM e k. κλν^ιλο^^κΟΝΟοεκτογ eNA.e κ Woy λτγογρ ίνφογ ep ΜΟΑωρογβΝοοτω ntb AD ΜΗ ΚΟΝΤΛΜ \OHTU)M τγίογ Χγτ* γκγ H MU)N*TU )1 6ν WeXxMApe\ Μ lepouAA Λ κ C Κ Wg 1031ΧΝ λΓΓ I Θ HCIN "Vide ρ: ιγ column ±. ·= 9 - Pla,Te λγ± ρ. 4 $ OAefc ct f Αφβ -ic π pi ct ογ< ΜΑΘΗΤΜΑγΤ0γΛ(ΪΠ ΑγΤΟίί A MHNAfTW yN ίΤ1ΑΥ*Κ «AW< τίΛογίηοθΐο eAeyc βτχάιι ΤΉΝΒ Α?Τ(ί)Π ίγρΜΙΓΑΛ-ϋΙΑβ Aerw γΜΪΝβγ κ raw Tepid 6CTIKAASVMAI ΑτργίΙΗΜ a T i efAA^/Ai fAJ Ο ΛΌ- ei 11 HltlOV cii N ei C ΤΗΝΒ ΑΟΙΛίΙΑΝΤ^γβγ ei ceA&ei NAKoycANTec - - 7CApAAlMTT{iiep©li TH PlTAAUC RAriiXe w^kata re m ww erp A*p TwpevAfe ΝΡΗργτννιτνν^ ΤΑΑΑΑΠΑ HllAUeiMOYCril CKo πίγΒΗργτ^Ϋ*' A, e / .. i / =5= / j / -- ρΑΑιΟΝρΑψιΑ^κλΜΗΑοΝλΓκγ p\O0ACTXCAlHAHpONANj^pK /^AOUCCHSKpAT-HcAl 1 0 ΥΡΧΝωΝΤΓλΜΝΑΐέ Λ 6 Γ 0 ΰγΜ 1 Νβ γΚ 0 Ττώτθρ 0 ΝΘ 6 Π HAlkTp ΥΤΓΗ Μ λΤΟθ 1 >^φίΧθθΛ.\βΜ) 6 ΪΝ hit λογ c \ο ν 6 \c e Nαογ6γλπ'® ΛιΟΝ ^ κ ^ο θ ^ Ν TTP u r'03c eAAHNVCTldbc 0TTO A^fC κρΚΓ6\ AOFOC cywiXGKATcoiTTeMTrruiyeTeiTHcwHWvH'Veoic τγγκγρίογ ΜΗΝ AG 6Αεωνθ·6θγ Apy leTTlCKOTTOC Ne ^ Q pκοπά)Τ€,^9μ ε,^ι K0.ju.ipp Αιά.'τρυτΓΗΑΛα.χό ότχ-φιλοο enel. ; ί i F 47 GOSPEL OF ST. MATTHEW. 3 Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, 4 Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that. 5 And he cast down the pieces of silver in the temple, and de¬ parted, and went and hanged himself. 6 And the chief priests took the silver pieces, and said. It is not lawful to put them into the treasury, because it is the price of blood. 7 And they took counsel, and bought with them the potter’s field to bury strangers in. 8 Wherefore that field was called. The field of blood, unto this day. 9 Then was fulfilled that which was spoken of by Jeremy the prophet, saying. And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value ; 10 And gave them for the potter’s field, as the Lord appointed me. 11 And Jesus stood before the governor: and the governor asked him, saying. Art thou the King of the Jews ? And Jesus said unto him. Thou sayest. 12 And when he was accused of the chief priests and elders, he answered nothing. 13 Then said Pilate unto him, Hearest thou not how many things they witness against thee ? 14 And he answered him to never a word; insomuch that the governor marvelled greatly. 15 Now at that feast the governor was wont to release unto the people a notable prisoner, whom they would. 16 And they had then a notable prisoner, a robber, named Jesus- Barabbas. 17 Therefore when they were gathered together, Pilate said unto them. Whom will ye now that I release unto you ? Barabbas, or Jesus which is called Christ? 18 For he knew that for envy they had delivered him unto him. 19 When Pilate was set down on the judgment seat, his wife, Pempele, sent unto him, saying. Have thou nothing to do with that just man : for I suffered many things last night in a dream because of him, and many things have I seen in favour of this very man, in a vision this day. 20 But the chief priests and elders persuaded their multitude that they should ask Barabbas, and destroy Jesus. The text exhibited by the fourth fragment differs in some parts, as you observe, from that hitherto known. “ It is easier for a needle to receive a cable rope, than for a foolish talker to restrain his tongue.’’ In the Island of Megiste (Castellorigo), .on the Coast of Lycia, I have repeatedly heard the same import expressed by natives, as follows: " Είδα καλών να, 7 τεράση άπο την τρύπαν της σακκοράφας, πλην τού πολυλογά το στόμα δεν ηκουσα ποτέ να παύση .” “ I have seen a cable rope pass through the eye of a needle, but I never heard the mouth of a great talker cease speaking.” In some manuscripts, and in particular in the manuscript written by the Emperor Theodosius the younger, I found ΚΑΜΙΛΟΝ. ( Vide fac-simile No. 6, Plate VI. p. 46.) This manuscript, which Theodosius wrote with his own hand, in golden letters, was presented by some of his descendants to the Monastery of St. Sabba, in Palestine, where it is still preserved. It was writ¬ ten, as the imperial calligrapher himself states, in the 13th year of his reign, that is, A.D. 421. The same Theodosian manuscript gives ΚΑΛΩΝ in the parallel passage of Luke. ( Vide fac-simile No. 7, Plate VI. p. 46.) In a manuscript written A.D. 539, by Menas, Patriarch of Constantinople, and enriched with valuable notes, the reading is KAMI AON. Ibis manuscript is still preserved in the Monastery of the Pantocrator, on Mount Athos. ( Vide fac-simile No. 9, Plate VI. p. 46.) So much at present in regard to the reading ΚΑΛΩΝ. 10. ΔΙΑ ΤΡΥΠΗΜΑΤΟΣ P ΑΦΙΛΟΣ ΔΙΕΑΘΕΙΝ Η ΠΛΟΎΣΙΟΝ ΕΙΣΕΛΘΕΙΝ ΕΙΣ ΤΗΝ ΒΑΣΙΛΕΙΑΝ ΤΟΎ ΘΕΟΎ.] The codex of Hermodorus also gives the passage thus. In others it occurs as follows, “Δια τρυπήματος ραψιΒος εισελθεΐν, η πλούσιον εις την βασιλείαν των Ουρανών ,’ “ To enter through the eye of a needle, than for a rich man into the kingdom of heaven.” And in others again, “Δια τρυπήματος ραφίΒος εισελθεΐν, η πλούσιον εις την βασιλείαν τού Θεού εισελθεΐν,” “ To enter through the eye of a needle, than for a rich man to enter into the kingdom of God.” 'N Such readings are also found as, “ Βια τρυμαλιάς,” “ Βιά τρύπης,” fa. 12. ΑΚΟΎΣΑΝΤΕΣ ΔΕ ΟΙ ΤΟΎ ΙΗΣΟΎ ΜΑΘΗΤΑΙ ΤΑΎΤΑ Ε2ΕΠΛΗΣΣΟΝΤΟ ΣΦΟΔΡΑ ΑΕΓΟΝΤΕΣ, “And when the disciples of Jesus heard these things, they were exceedingly amazed, saying.” This is also the reading of the codex of Hermodorus. In other copies the passage reads thus, “ Άκουσαντες 8k oi μαθηταϊ εζεπλησσοντο λεγοντε?,” “ And when the disciples heard, they were amazed,· saying.” That of Nectarius is as follows, “ Άκούσαντες δε οι τού Ιησού μαθηταϊ ταύτα, εταράγβησαν λίαν καί εφοβηθησαν, και εν φόβφ ελεγον τω ’ Ιησού, τις,” κ. τ. λ. “ And when the disciples of Jesus heard these things they were exceedingly troubled and afraid, and in fi-ar, said unto Jesus,” &c. 14. ΕΜΒΑΕΨΑΣ ΔΕ Ο ΙΗΣΟΎΣ ΕΙΠΕΝ ΑΎΤΟΙΣ ΠΑΡΑ ΑΝΘΡΩΠΟΙΣ ΑΔΎΝΑΤΟΝ ΤΟΎΤΟ ΕΣΤΙ ΠΑ¬ ΡΑ ΔΕ ΘΕΩΙ ΠΑΝΤΑ ΔΥΝΑΤΑ ΚΑΙ ΟΎΔΕΝ ΑΔΎΝΑ¬ ΤΟ Ν ΕΣΤΙ, “ And Jesus looking at them, said unto them, With men this is impossible, but with God all things are possible and nothing impossible.” Hermodorus also writes this passage in the same way. In some codices the reading is, Ήμβλεψας δε δ ’ Ιησούς είπε' “ παρά άνθρώποις τούτο αδύνατόν εστϊ παρα, δε Θεω πάντα Βυνατά ,” “And Jesus looking at them, With men this is impossible, but with God all things are possible,” and all the rest is omitted. Some have λεηει instead of είπεν ; in others the latter part of the sentence is thus, “Παρά Βε Θεω πάντα Βυνατά έστιν,” and “Βυνατά πάντα ,” fa. 17. ΤΟΤΕ ΑΠΟΚΡΙΘΕΙΣ Ο ΠΕΤΡΟΣ, fa.] This passage Nectarius writes thus, “ Τότε οΰν άποκριθεϊς ό Σιμών Πέτρος λέγεί αύτώ- Κύριε, ίΒού ημείς άφηκαμεν πάντα και ηκολουθησαμεν σ0 ι ” “ Then Simon Peter therefore answering, saith unto him, Lord, Behold, we have forsaken all and followed thee.” In others it is written as follows, “ Τότε Βε άποκριθεϊς ό Πέτρος είπεν αύτω · ίΒού ημείς άφηκαμεν 48 Column I. καί έγένοντο ώσει νεκροί. ’ Αποκρίθάς δε ό άγγελος εί¬ πε ταύς γναιξί' ' Μη φοβεΐσθε υμείς' οιδα yap, otl Ί^σούν τον εσταυρωμέ¬ νου ζητείτε ουκ έστ lv ωδε τ)- γερθη γάρ, καθά γ ε προ είπε, δεύτε, ιδετε τον τόπον, όπου εκείτο 6 κυρί ευ ω ν του θα¬ νάτου· καί ταχύ πορευθείσαι είπατε τούς μαθηταύς αυτού, ότι ηγέρθη από των νε¬ κρών' καί ιδού προάγει υμάς εις την Γαλιλαί; αν εκεί αυτόν όψεσθε' ιδού, είπον ύμύν] Και άπελθουσα ι ταχύ άπο τού μνημείου και i ξ ελθ ου σ αι τού κΐ)ΐου, ε’ν ω το μν η με ιόν έστ ι, μ,ετά φόβου καί χαράς μεγάλης, έδρα- μον άπαγγεΐλαί τούς μαθηταύς αύτου, καί ι¬ δού, ε’ν τω πορεύεσθ αι αύτάς άπηντησεν αύταύς ό Ίσούς, λέγων' Χαίρετε· αι δε προσελθούσαί εκράτησαν αύτου τούς πόδας καί προσεκύνησαν αυτα' τότε λέγει αύταύς 6 Ιησούς' ‘Μη φοβεΐσθε· υπάγετε. απαγγείλατε τοίς αδελφούς μου, ϊνα άπέλθωσιν εις την Γαλιλαίαν, κακά με όφονται.’ FRAGMENT V. OF THE Column II. λέγων' ‘ ’Έδόθη μοί πάσα εξουσία εν ού- ρανω καί επί γης. πορευθέντες ούν ν υ ν ί μαθητεύσατε πάντα τα έθνη βα- πτίζοντες είς το όνομα τού Πα- 5 τρός καί τού Τιού και τού αγίου Π νεύματος· δι¬ δάσκοντες αύτούς τηρεΐν πάντα όσα ενετει- λάμην ύμύν, καί ιδού, εγώ μεθ ’ ημών είμί πάσας τάς ημέρας έως της συντέλειας τού αίωνοςό 10 'Η γραφή τη χείρί Νικολάου Διακό¬ νου καθ’ ύπαγόρευσίν Ματθαίου αποστόλου Ιησού Χριστού. Έγενετο δε τω πεντεκα ιδε- κάτω της τού Κυρίου ’Αναληφεως ετει, και 15 τοΐς έν Παλαιστίνη πιστούς Ίουδαίοίς τε καί “Ελλησι δίεδόθη. The conclusion of this fragment conveys to us deeply interesting information. We learn from it that the entire document, containing the whole of Matthew’s Gospel, was written at the dictation of the Evangelist, by Nicolaus of Antioch, one of the seven Deacons, (whose appointment and name are recorded in the 6th chapter of the Acts of the Apostles,) in the fifteenth year from the Ascension of our Loi’d. πάντα ” “And then Peter answered and said, &c.” In some MSS. thus, Άποκριθείς δε Πέτρος, tf'C. 21. ΑΜΗΝ ΛΕΓΩ ΤΜΙΝ.] ’ Αμήν occurs twice in the codex of Stachys. 22. ΠΑΛΙΓΓΕΝΕΣΙΑ.] This word is sometimes found written παλινγενεσία, hut this is an error of the copyist, as are "Οταν καθήση or καθίσει , and also καθήσεσθε and καθεσθησεσθε. In the codex of Nectarius the passage is written as follows : “ ’ Αμήν λέγω ύμϊν otl υμείς οί τα πάντα καταλείπόντες ενεκά μου καί άκολουθ ησαντές μοι, εν τη παλιγγενεσία, όταν καθίση ό ύώς του ανθρώπου Έπί θρόνου δόζης αύτου, καθίσεσθε καί υμείς αυτοί έπί δώδεκα θρόνους κρίνοντες τάς δυώδεκα του Ισραήλ φυλάς]' “ Verily I say unto you, that ye who have left all for my sake and followed me, in the regeneration when the Son of Man shall sit in the throne of His glory, shall yourselves sit in twelve thrones judging the twelve tribes of Israel.” The number δώδεκα is elsewhere found as δεκαδυω. 26. ΟΙΚΙΑΣ ·] Οικίαν in the singular occurs in other copies, and ένεκεν του ονόματος μου is elsewhere read του εμού ονόματος ενεκα. Also έκατονταπλασίονα (a hundredfold) ; others have written, πολλα- πλασίονα (manifold), and μυριοπλασίονα (a ten-thousandfold). 11. ΠΕΡΙ ΔΕ ΤΗΝ ΕΝΔΕΚΑΤΗΝ ΩΡΑΝ, “ And about the eleventh horn·.” " Ωραν is altogether omitted in some copies. 11. ΕΣ.ΕΛΘΩΝ ΕΎΡΕΝ ΑΛΛΟΥΣ ΕΣΤΩΤΑΣ ΚΑΙ ΛΕΓΕΙ ΑΎΤΟΙΣ ·] This passage Nectarius writes thus : “Περί δε την ένδεκάτην ospav έξελθών αύθίς ό κύριος τού άμπελώνος καί ευρών άλλους· έστώτας, λέγει αύτοΐς, ϊνα τι έστηκατε ώδε ύλην την ημέραν αργοί;]' “and about the eleventh hour the lord of the vineyard went out again and (found others standing, and saith unto them, Why stand ye here all the day idle?” 14. ΥΠΑΓΕΤΕ ΚΑΙ ΥΜΕΙΣ ΕΙΣ ΤΟΝ ΑΜΠΕΛΩ¬ ΝΑ ΚΑΙ ΕΑΝ HI ΔΙΚΑΙΟΝ ΑΗΨΕΣΘΕ, “Go ye also into the vineyard, and whatever is just ye shall receive.” In some copies this is defectively and erroneously written, “ f Υπάγετε καί ύμεϊς εις τον αμπελώνα .” In others again, “ Υπάγετε καί υμείς είς τον αμπε¬ λώνα μου' καί δ εαν η δίκαιον δώσω ύμϊν]' “Go ye also into my vineyard, and whatever is just I will give unto you.” 19. ΚΑΙ ΕΑΘΟΝΤΕΣ ΟΙ ΠΕΡΙ ΤΗΝ ΕΝΔΕΚΑΤΗΝ.] Έλθόντες δε οί περί την ένδεκάτην in some MSS. 22. ΕΝΟΜΙΣΑΝ ΟΤΙ ΠΑΕΙ ON A.] Thus in the codex of Hermodorus. In others, “ ένόμισαν otl πλεΐον tl ληψονταί,” “ they thought that they should receive something more.” In that of Nectarius it stands as follows, “ ένόμισαν ούτοι πλεΐον tl τούτων ληψονταί]' “ these thought that they should receive something more than the others.” 23. ANA ΔΗΝ AP ION.] To άναδηνάιριον in other copies. 24. ΟΥΤΟΙ ΟΙ ΕΣΧΑΤΟΙ MIAN ΩΡΑΝ ΕΠΟΙΗ- •S^4IV.] “These last have wrought one hour.” “ Ούτοί οί έσχατοί μίαν ώραν έποίησαν]' “These have wrought one hour,” in other copies. In that of Nectarius it stands thus, “ Καί δη λαβόντες ovtol to μίσθωθέν μίσθωμα δίεγόγγυζον κατά τού κυρίου τού άμπελώνος λέγοντες τάδε· 1 Ούτοί οί έσχατοι, μίαν ώραν έπόιησαν καί ϊνα τι ’ίσους αύτούς ημΐν έποίησας τοΐς βαστάσασι τό βάρος της ημέρας καί τον καύσωνα “And they having received the stipulated wages, mur¬ mured against the lord of the vineyard, saying these words, ‘ These last have wrought one hour, and wherefore hast thou made them equal to us who have borne the burden and heat of the day ?’ ” <5 7 e - GOSPEL OF ST. MATTHEW. and became as dead men. 5 And the angel answered and said unto the women. Fear not ye : for 1 know that ye seek Jesus, which was crucified. 6 He is not here: for he is risen just as he foretold. Come, see the place where the Lord over Death lay. 7 And go quickly, and tell his disciples that lie is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him : Ιο, I have told you. 8 And they departed quickly from the sepulchre, and went out of the garden wherein the sepulchre is, with fear and great joy; and did run to bring his disciples word. 9 5Ϊ And lo, as they were going, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him. 10 Then said Jesus unto them, Be not afraid : go tell my brethren that they go into Galilee, and there shall they see me. spake unto me, saying. All power is given unto me in heaven and in earth. 19 Go ye now, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: 20 Teaching them to observe all things whatsoever I have commanded you : and lo, 1 am with you alway, . even unto the end of the world. Amen. The writing by the hand of Nicolaus the Deacon, at the dictation of Matthew, the Apostle of Jesus Christ. It was done in the fifteenth year after the Ascension of our Lord, and was distributed to the believing Jews and Greeks in Palestine. 28. Ο ΔΕ ΑΠΟΚΡΙΘΕΙ2 ΕΙΠΕΝ ENI ΑΎΤΩΝ, “ And he answered and said to one of them.” So in the codex of Hermodorus. In some it varies in different ways. Some of the copyists write the passage thus, “ Ό δε άποκριθεϊς ένϊ είπεν αυτών." Others again, “ Q δε απο- κριθείς αυτών evl είπεν." The transcriber Nectarius writes the passage thus: “ Ό δε άποκριθεϊς λέγει έκάστω τών γογ γυζόντων, ‘Εταίρε ούκ άόικώ σε, όυχι 8ηναρίου συνεφώνησα σοι; άρον ουν τον σον καϊ ύπαγε εν ειρήνη,' ” “And he answering, saith to each one of those who murmured, ‘ Friend, I do thee no wrong ; did I not agree with thee for a penny? Take, therefore, what is thine, and go in peace.’ ” 4. AQD-ON (innocent), instead of the adjective άθώον, which by some written άθωον, with the iota subscription ΔΙΚΑΙΟΛ (just), occurs in other copies. That of Nectarius has ΑΚΛΚΟΝ (harmless), in the copy of Antonius of Jerusalem, ανέκκλητον (irreproachable). 7. ΕΙΠΟ i\ 7 .] ΕΙτταν occurs in some copies. 8. ΚΟΡΒΑΝΑΝέ] This word has a great variety of readings in different copies, for we find κορ§ονά, κόρδωναν, and κορέάν. But the first reading, KopSavav is the most correct. The word is Chaldman, and signifies “ a sacred treasurythe second means a “ repository the third, “ the act of depositingand the fourth, “ a gift.” As St. Mark proves, vii. II. 9. ΣΤΜΒΟΤΛΙΟΝ ΔΕ ΛΑΒΟΝΤΕΧ.] In the copy of Necta¬ rius, συμβουλίου 8ε γεζ ωμένου ; in that of Antonius, συμβουλίου τε λαβόντος -χώραν ; in some again, συμβουλών τε λαβοντες is the reading. 5. KATAMAPTTPOTSj, “bear witness against;” “ κατηγο- ρούσι," “accuse,” is found in some copies; and in that of Nectarius, “ ica- κολογούσι," “ speak evil.” 5. ΠΡ02 ΟΤΔΕ ΕΝ ΡΗΜΑ.] The reading of Nectarius is “ Άπεκρίνατο 8ε 6 Ιησούς προς ταΰτα τω ΤΙιλατω ου8 εν ρήμα, “And to these things Jesus answered Pilate not a word.” 7. ΚΑΤΑ ΔΕ ΤΗΝ ΕΟΡΤΗΝ ΕΙΩΘΗ Ο ΗΓΕΜΠΝ ΑΠΟΛΤΕΙΝ ΕΝΑ ΤΩΙ ΟΧΛΩΙ ΔΕ2ΜΙΟΝ ΕΠΙΣΗΜΟΝ ON ΗΘΕΛΟΝ, “Now at that feast the governor was wont^to release to the people one notable prisoner whom they would.’ Κατα δε την εορτήν του Πάσχα είώθασιν οί ηγεμόνες αττόλυειν τοϊς όχλοις ’ένα τών Βεσμίων, 'όν αυτοί ηθελον," “And at the feast of the Passover the governors were wont to release to the multitudes one of the prisoneis v> horn they would.” This is the reading of the copy of Nectarius. In some it occurs thus, “ άπολύειν tv a τω οχλω Βέσμιον, ον ηθελον ;" in others, “ άττολΰείν εν α 8εσμ ιον τω οχλω;" and again, “ άπολύειν τω οχλω εν α Βέσμιον. 9. ΕΙΧΟΝ ΔΕ ΤΟΤΕ ΔΕ2ΜΙΟΝ ΕΠΙΣΗΜΟΝ ΑΗΙ- ΣΤΗΝ ΙΗΣΟΤΝ ΒΑΡΑΒΒΑΝ ΚΑΛΟΤΜΕΝΟΝ, “And they had then among the prisoners a notable prisoner, called Jesus-Barabbas.’’ In the codex of Hermodorus, “ Είχον 8ε τότε εν Βεσμοΐς επίσημον ληστήν Ίησούν Βαρ᧧αν καλούμενον,” “ And they had then among the prisoners a notable robber, called Jesus-Barabbas.” The received text I have shown in the parallel columns at page 28. In that of Nectarius it runs thus, “ Είχον 8ε τότε ούτοι εν φυλακή τηρούμενου Βέσμιον Ίησουν τον λήσταρχον τον καϊ Βαραββαν καλούμενον," “Now they then had a prisoner kept in custody, Jesus the robber-chief, also called Barabbas.” 12. TINA ΘΕΛΕΤΕ ΗΔΗ ΑΠΟΛΤ2Ω TMIN, « Whom will ye now that I release unto you?” In some codices this passage varies, as “ τίνα τών 8ύω θέλετε άπολύσω ύμϊν," “whether of the two will ye that I release unto you ? ” and “ τίνα 0ελετε ύμϊν άττολύσω από τών δύω.” In that of Nectarius it is as follows, “ Χυνηγμένων δε τών Ίου8αίων είπεν αύτοϊς ό Πιλάτος τίνα θέλετε άπολύσω ύμϊν ή8η τον τού Βαραββά' Ιησουν ή τον λεγόμενον Χριστόν;" “And when the Jews were gathered together, Pilate said unto them, whom will ye now that I release unto you, Jesus the son of Barabbas, or Jesus that is called Christ?” 14. ΠΑΡΕΔΩΚΑΝ ΑΤΤΩΙ ATTON, “They had delivered him unto him.” So also in the copy of Hermodorus. In the common version the pronoun αύτω after the verb is omitted. 15. ΚΑΘΗΜΕΝΟΤ ΔΕ TOT ΠΙΛΑΤΟΤ ΕΠΙ TOT BHMATOS, “When Pilate was set down on the judgment-seat.” In the common version, “ 1\αθημενού οε αυτόν επι τού βήματος, when he was set down on the judgment-seat.” 10. ΑΠΕ2ΤΕΙΛΕ IWOt ATTON ΠΕΜΠΕΛΗ Η ΓΤ- NH ATTOT ΛΕΓΟΤΧΑ, “His wife,Pempele,sent unto him, saying.” The common version has, “Άπέστειλε προς αυτόν ή γυνή αυτού λώ/ουσα," “bis wife sent unto him, saying.’’ In some codices we find επεμψε, (f ‘C. instead of άπέστειλε. But the name of Pilate’s wife occurs in no one of the known codices in Western Europe, nor do the words dis¬ tinguished by spaced letters. Concerning these, see page 28. They are also found in the MSS. of Hermodorus and of Stachys, and the copies made from them. 50 17. ΜΗΔΕΝ SOI ΚΑΙ Till Δ1ΚΑΙΩΙ ΑΝΔΡΙ ΕΚΕΙΝΩΙ, “Have thou nothing to clo with that just man.” This passage has a great variety of readings in different MSS. 1. “ Μηδέν σου καί τω δυκαίφ.” 2. “ Μηδέν σου τω δυκαίω τούτω .” 3. “Μηδέν σου τω άνθρώπω τούτω τω δυκαί ω.” 4. “ Μηδέν σου τω άνθρώττω τω δυκαίω / ?? τοντω.. 19. ΠΟΛΛΑ ΓΑΡ ΕΠΑΘΟΝ ΚΑΤ ΟΝΑΡ ΔΙ ΑΤΤΟΝ ΕΝ ΤΗ ΝΤΚΤΙ ΤΗΣ ΠΑΡΕΛΘ0Τ2ΗΣ ΚΑΙ ΠΟΛΛΑ ΚΑΘ ΤΠΑΡ ΕΙΔΟΝ ΣΗΜΕΡΟΝ ΤΠΕΡ ΑΤΤΟΤ ΕΚΕΙ- ΝΟΤ, “For 1 suffered many things _last night in a dream because of him, and many things have I seen in favour of this very man, in a vision this day.” This passage is given defectively in the common version ; the reading in some editions is, “ ποΧΧα yap επαθον σήμερον κατ οναρ δυ αυτόν ,” “for I have suffered many things this day in a dream because of him.” In some MSS., “ 7Γθλλα yap ετταθον κατ οναρ νυκτος δυ αυτόν ,” “ for I have suffered many things in a dream by night because of him.” And again in others, “ ποΧΧα yap ετταθον τη νυκτυ ταύτη ,” “fori have suffered many things this night,” all the intervening words having been omitted through the carelessness of the transcribers. They are all to be found in the codex of Hermodorus, and those copied from it. In that of Nectarius the passage stands thus, “ ' ΑπέστευΧε προς αυτόν ΠεμπέΧη η yi /νή αυτοί), Xeyouaa, ‘ μηδέν σου καυ τω δυκαυω άνδρϊ τούτω· 7ταλλά yap ετταθον δευνά κατ' οναρ δυ αυτόν εν τη νυκτυ τη ς παρεΧθούσης, καυ ούκ oXuya καθ υτ rap ευ δον σήμερον υπέρ του άνθρώττου τού δίκαιου τουτου," “His wife Pempele, sent unto him, saying, Have thou nothing to do with this just man, for I have suffered many dreadful things because of him in a dream last night, and I have seen not a few things in a vision this day in favour of that just man.” 22. ΟΙ ΔΕ ΑΡΧΙΕΡΕΙΣ ΚΑΙ 01 ΠΡΕ2ΒΤΤΕΡ0Ι ΕΠΕΙΘΑΝ TOTS ΟΧΛΟΤΣ ΑΤΤΩΝ, “ But the chief priests and elders persuaded their multitude. So in the codex of Iiermodorus. In others, “ 01 δε άρχυερεΐς καυ ol ττρεσβύτερου τον Χαού εττευσαν τούς οχΧους," “ But the chief priests and the elders of the people persuaded the multitude.” In the common text it is, “ ol δε αρχιερείς καυ oi ττρεσ¬ βύτερου εττευσαν τούς οχΧους ένα αίτησωνταυ τον Βαραο^άν," “ But the chief priests and elders persuaded the multitude that they should ask Barabbas.” In the version of Nectarius, the passage is, “ Ol δέ πρω¬ τεύοντες των άρχυερέων καί των πρεσβυτέρων τού Χαού επευσαν τούς οχΧους αυτών u να αίτησωνταυ τον Βαραββάν, ' “But the leading men of the chief priests and elders of the people persuaded their multi¬ tude that they should ask Barabbas.” 4. ΗΓΕΡΘΗ ΓΑΡ ΚΑΘΑ ΓΕ ΠΡ0ΕΙΠΕ. “For he has arisen just as he foretold.” Thus also in the codex of Iiermodorus. In the common text the reading is that shown in the preface. See also page 30. 5. ΔΕΤΤΕ ΙΔΕΤΕ TON ΤΟΠΟΝ ΟΠΟΤ EKEITO 0 ΚΤΡΙΕΤΩΝ TOT ΘΑΝΑΤ0Τ, “ Come, see the place where the Lord over Death lay.” This passage also agrees with the codex of Hermodorus. In some MSS. the reading is, “Δεύτε ϊδετε τον τόπον οπού ’έκευτο,” “Come, see the place where he lay.” In others, “ Δεύτε ϊδετε τον τόπον όπου έκευτο ό Κύρυος,” “ Come, see the place where the Lord lay,” and nothing more. In the codex of Nectarius the passage is as follows, “Δεύτε ϊδετε τον τόπον οπού έκευτο ό τού θανάτου κρατήσας Κύρυος ημών ,” “ Come, see the place where our Lord lay who conquered death.” 8. ΑΠΟ ΤΩΝ ΝΕΚΡΩΝ.] Έκ τών νεκρών in the codex of Nectarius. 9· ΚΑΙ ΙΔΟΤ ΠΡΟΑΓΕΙ ΤΜΙΝ ΕΙΣ ΤΗΝ ΓΑΛΙΛΑΙ- ΑΝ ΕΚΕΙ ΑΤΤΟΝ ΟΨΕ2ΘΕ ΙΔΟΤ ΕΙΠΟΝ ΤΜΙΝ, “ And behold he goeth before you into Galilee, there shall ye see him: Lo, I have told you.” This passage in some MSS. is as follows, “ Kau πpoάyεu υμάς εις την ΓαΧυΧαίαν καθώς ευπεν νμυν εκεί αυτόν οψεσθε,” “And he goeth before you into Galilee, as he said unto you, there shall ye see him.” In some it varies thus, “ Καί προάτ/ευ υμάς εις την ΓαΧυΧαίαν, εκεί αυτόν οψεσθε κεθώς ευπεν νμΐν," “And he goeth before you into Galilee, there shall ye see him as he said unto you.” In the MS. of Nectarius the variation is as follows: “ Καυ προυνγευ τούς μαθητάς αυτού εις την ΓαΧυΧαίαν, καθώς ευπεν αυτούς · 'Ιδού είπον ύμΐν,” “And he goeth before his disciples into Galilee, as he said unto them, Lo, I told you.” 11. ΚΑΙ ΕΞΕΛΘΟΤ2ΑΙ TOT ΚΙΙΠΟΤ ΕΝ ΩΙ TO MNH- ME10N E2TI ΜΕΤΑ ΦΟΒΟΤ ΚΑΙ ΧΑΡΑΣ ΜΕΓΑΛΗΣ ΕΔΡΑΜΟΝ ΑΠΑΓΓΕΙΛΑΙ ΤΟΙΣ ΜΑΘΗΤΑΙ2 ATTOT ΚΑΙ ΙΔΟΤ ΕΝ ΤΩΙ ΠΟΡΕΤΕΣΘΑΙ ΑΤΤΑΣ ΑΠΗΝΤΗ- ΣΕΝ ΑΤΤΑΙΣ Ο ΙΗΣΟΤΣ ΛΕΓΩΝ ΧΑΙΡΕΤΕ, “And went out of the garden wherein the sepulchre is, with fear and great joy, and did run to bring his disciples word. And lo, as they were going, Jesus met them, saying, All hail.” Such is the reading of the codices of Hermodorus and Stachys, and the copies made from them. In the common version the passage is defective, as has been shown at pp. 30, 31. In other codices it is varied thus, “ Έπεϊ ούν εξήΧθον μετά φόβου καί χαράς με^/άΧης, 'Ιδού ό 'Ιησούς άπήντησεν αύταΐς, Xiywv χαίρετε ,” “When, therefore, they came out with fear and great joy, Jesus met them, saying, All hail.” In the MS. of Nectarius the reading of this passage is as follows: “ Καί άπεΧθούσαυ ταχύ άπο τού μνημείου, καί έξεΧθούσαυ τού κήπου εν ω το μνημεϊον έκευτο εν φόβω καί χαρά μεyάXη, εσπευσαν avayyeuXau το ^/ενόμενον τους μαθηταυς τού Κυρίου. Καί ιδού, εν τω πο- ρεύεσθαυ αύτάς ηπηντησεν αύταΐς ό 'Ιησούς Χέ^/ων χαίρετε ,” “ And they departed quickly from the sepulchre, and went out of the garden in which the sepulchre stood, in fear and great joy, and hastened to tell the disciples of the Lord that which had happened. And lo, as they were going, Jesus met them, saying, All hail.” In some copies, instead of “ ώς δέ επορευοντο άπα^^εϊΧαυ τους μαθηταυς αυτού, καί ιδού ό 'Ιησούς ,” the reading of the common text we find, “ ' Οτε δέ επορεύοντο τους αυτού άπayyεuXau, ιδού ο Ίεσούς,