Steven Avery
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Corbie 13174
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Steven Avery
Administrator
Witness of God
[Berger] This text is exactly (with the exception of the words "quia" and "and Filiuê") that of the first hand of the Bible of Theodulfus. But at the end of the manuscript, on the back of the penultimate guard (fol., 139), on the back of the page which contains the epitaph of the famous Abbot of Corbie, Ratoldus [c. 972-986], the same writer probably to whom is due the correction that has just been quoted, wrote the following four variants:
[a]ug[ustints]: Quoniam très sunt qui testimonium dicunt in terra, spiritus aqua et sanguis, et hi très unum sunt in Christo Jesu; et très sunt qui testimonium dicunt in coelo, Pater Verbum et Spiritus, et hi très unum sunt.
Item : Hi sunt qui testillcantur in coelo, Pater et Filius et Spiritus sanctus, et hi tres unum sunt. [palimpsest of Freisingen (q)]
Athanasius : Très sunt qui testimonium dicunt in coelo, Pater et Verbum et Spiritus, et in Christo Jesu unum sunt.
Fulgentius : Très sunt qui testimonium perhibent in coelo, Pater Verbum et Spiritus, et très unum sunt.
[Berger] The text put under the name of St. Augustine is exactly that of the Speculum [(Speculum: Liber de divinis scripturis. Chapter I, CSEL 12:314; Mai 1852: p. 6] wrongly attributed to this Father. The second variant is not found in the works of St. Augustine; it seems to agree with the text of the palimpsest of Freisingen (q) [Bruyne, Les fragments de Freising, 1921, page 67, fol. 35 [transcription]; Ziegler, Italafragmente der Paulinischen Briefe, 1876, p. 68 [facsimile]], with that of Cassiodorus, and with the Latin translation of the commentary of St. Epiphanius on the Song of Songs; we must also bring it closer to the bible of Corbie, which will be mentioned earlier. The following quote is from the book of Pseudo-Athanasius on the Trinity [De Trinitate Book 1.50, 69; Migne Latina, PL 62.243C & 246B; CCSL 9:14, 19]; finally Fulgentius is quoted exactly according to his Responsio Contra Arianos [Fulgentius, Responsio contra Arianos; Migne Latina, PL 65.224]. In this curious attempt to compare texts, there is certainly very little criticism, but a real erudition, and it was undoubtedly a man of many readings that the monk of Corbie who thus amassed the variants of the most discussed passage of the Bible.
Samuel Berger, Histoire de la Vulgate pendant les premiers siècles du moyen âge, 1893, pp. 103–105.
[Hug] This Correctorium [scribes writing notes like the one in this manuscript] occasionally cites, for the purpose of determining the text, those Fathers, who quote the text before Jerome, such as Augustin and Ambrosius. If this also was the case in others the Correctoria sometimes have contributed to disfigure Jerome's or Alcuinus' text by Parts introduced from other sources. (Hug, An Introduction to the Writings of the New Testament, 1827, vol. 1, p. 475; Translated by D.B. Wait.)
[Berger] This text is exactly (with the exception of the words "quia" and "and Filiuê") that of the first hand of the Bible of Theodulfus. But at the end of the manuscript, on the back of the penultimate guard (fol., 139), on the back of the page which contains the epitaph of the famous Abbot of Corbie, Ratoldus [c. 972-986], the same writer probably to whom is due the correction that has just been quoted, wrote the following four variants:
[a]ug[ustints]: Quoniam très sunt qui testimonium dicunt in terra, spiritus aqua et sanguis, et hi très unum sunt in Christo Jesu; et très sunt qui testimonium dicunt in coelo, Pater Verbum et Spiritus, et hi très unum sunt.
Item : Hi sunt qui testillcantur in coelo, Pater et Filius et Spiritus sanctus, et hi tres unum sunt. [palimpsest of Freisingen (q)]
Athanasius : Très sunt qui testimonium dicunt in coelo, Pater et Verbum et Spiritus, et in Christo Jesu unum sunt.
Fulgentius : Très sunt qui testimonium perhibent in coelo, Pater Verbum et Spiritus, et très unum sunt.
[Berger] The text put under the name of St. Augustine is exactly that of the Speculum [(Speculum: Liber de divinis scripturis. Chapter I, CSEL 12:314; Mai 1852: p. 6] wrongly attributed to this Father. The second variant is not found in the works of St. Augustine; it seems to agree with the text of the palimpsest of Freisingen (q) [Bruyne, Les fragments de Freising, 1921, page 67, fol. 35 [transcription]; Ziegler, Italafragmente der Paulinischen Briefe, 1876, p. 68 [facsimile]], with that of Cassiodorus, and with the Latin translation of the commentary of St. Epiphanius on the Song of Songs; we must also bring it closer to the bible of Corbie, which will be mentioned earlier. The following quote is from the book of Pseudo-Athanasius on the Trinity [De Trinitate Book 1.50, 69; Migne Latina, PL 62.243C & 246B; CCSL 9:14, 19]; finally Fulgentius is quoted exactly according to his Responsio Contra Arianos [Fulgentius, Responsio contra Arianos; Migne Latina, PL 65.224]. In this curious attempt to compare texts, there is certainly very little criticism, but a real erudition, and it was undoubtedly a man of many readings that the monk of Corbie who thus amassed the variants of the most discussed passage of the Bible.
Samuel Berger, Histoire de la Vulgate pendant les premiers siècles du moyen âge, 1893, pp. 103–105.
[Hug] This Correctorium [scribes writing notes like the one in this manuscript] occasionally cites, for the purpose of determining the text, those Fathers, who quote the text before Jerome, such as Augustin and Ambrosius. If this also was the case in others the Correctoria sometimes have contributed to disfigure Jerome's or Alcuinus' text by Parts introduced from other sources. (Hug, An Introduction to the Writings of the New Testament, 1827, vol. 1, p. 475; Translated by D.B. Wait.)
Last edited:
Steven Avery
Administrator
Grantley p. 51-52
RGA (not in BCEME)
A late ninth-century Latin manuscript of Acts, the Catholic Epistles and Revelation (Paris, BnF ms lat. 13174) gives valuable evidence of the way in which a text could be contaminated with foreign material through such arbitrary scribal intervention. The body text of 1 Jn in this manuscript does not contain the comma, but an early reader decided to note it in the margin. But which version of the text was he to give? On one of the flyleaves of the manuscript (139v), the scribe records four variants of the comma: first, a reading from ps.-Augustine’s Speculum “Audi Israhel”; second, a reading which he also attributes to Augustine, but which in fact resembles the reading found in the Freising fragments and Cassiodorus; a third from ps.-Athanasius’ De Trinitate; and a fourth from Fulgentius’ Against the Arians. The scribe was quite aware that this verse posed a textual problem. In the event he rejected these four possibilities in favour of a fifth, which conforms closely to that found in the Theodulphian recension, which he duly inserted into the margin of the text.71 Scribal intervention of this sort was apparently the means by which the comma entered the biblical text. Generous critics like Westcott suggested that this happened “without any signs of bad faith.”72 Less generous critics argue that the comma was deliberately “helped” into the text in the struggles against heresies such as Sabellianism, Arianism and Adoptionism.
71 Paris, BnF, ms lat. 13174 (late ninth century), 139v, cit. Berger, 1896, 104 (checked against original):
“[A]UG[USTINUS]: Quoniam tres sunt qui testimonium dicunt in terra, spiritus aqua et sanguis, et hi tres unum sunt in Christo Ihesu; et tres sunt qui testimonium dicunt in cælo, Pater Verbum et Spiritus, et hi tres unum sunt.
ITEM: Hi sunt qui testificantur in cælo, Pater et Filius et Spiritus sanctus, et hi tres unum sunt [cf. CCSL 90, 164].
ATHANASIUS: Tres sunt qui testimonium dicunt in cælo, Pater et Verbum et Spiritus, et in Christo Ihesu unum sunt.
FULGENTIUS: Tres sunt qui testimonium perhibent in cælo, Pater Verbum et Spiritus, et tres unum sunt.”
The reading given in the text of the Epistle (38r) is: “Quoniam tres sunt qui testimonium dant, spiritus aqua et sanguis, et tres unum sunt.”
A second near-contemporary hand has added “in terra” above the line after “dant,” and the following words in the margin:
“Et tres sunt qui testimonium dicunt in cælo, Pater Verbum et Spiritus sanctus, et hi tres unum [sunt].”
72 Westcott, 1892, 202
======================================
This fifth one, in the margin, is noted by Berger.
RGA (not in BCEME)
A late ninth-century Latin manuscript of Acts, the Catholic Epistles and Revelation (Paris, BnF ms lat. 13174) gives valuable evidence of the way in which a text could be contaminated with foreign material through such arbitrary scribal intervention. The body text of 1 Jn in this manuscript does not contain the comma, but an early reader decided to note it in the margin. But which version of the text was he to give? On one of the flyleaves of the manuscript (139v), the scribe records four variants of the comma: first, a reading from ps.-Augustine’s Speculum “Audi Israhel”; second, a reading which he also attributes to Augustine, but which in fact resembles the reading found in the Freising fragments and Cassiodorus; a third from ps.-Athanasius’ De Trinitate; and a fourth from Fulgentius’ Against the Arians. The scribe was quite aware that this verse posed a textual problem. In the event he rejected these four possibilities in favour of a fifth, which conforms closely to that found in the Theodulphian recension, which he duly inserted into the margin of the text.71 Scribal intervention of this sort was apparently the means by which the comma entered the biblical text. Generous critics like Westcott suggested that this happened “without any signs of bad faith.”72 Less generous critics argue that the comma was deliberately “helped” into the text in the struggles against heresies such as Sabellianism, Arianism and Adoptionism.
71 Paris, BnF, ms lat. 13174 (late ninth century), 139v, cit. Berger, 1896, 104 (checked against original):
“[A]UG[USTINUS]: Quoniam tres sunt qui testimonium dicunt in terra, spiritus aqua et sanguis, et hi tres unum sunt in Christo Ihesu; et tres sunt qui testimonium dicunt in cælo, Pater Verbum et Spiritus, et hi tres unum sunt.
ITEM: Hi sunt qui testificantur in cælo, Pater et Filius et Spiritus sanctus, et hi tres unum sunt [cf. CCSL 90, 164].
ATHANASIUS: Tres sunt qui testimonium dicunt in cælo, Pater et Verbum et Spiritus, et in Christo Ihesu unum sunt.
FULGENTIUS: Tres sunt qui testimonium perhibent in cælo, Pater Verbum et Spiritus, et tres unum sunt.”
The reading given in the text of the Epistle (38r) is: “Quoniam tres sunt qui testimonium dant, spiritus aqua et sanguis, et tres unum sunt.”
A second near-contemporary hand has added “in terra” above the line after “dant,” and the following words in the margin:
“Et tres sunt qui testimonium dicunt in cælo, Pater Verbum et Spiritus sanctus, et hi tres unum [sunt].”
72 Westcott, 1892, 202
======================================
This fifth one, in the margin, is noted by Berger.
Last edited:
Steven Avery
Administrator
Prudent Maran (1746 original edition)
https://books.google.com/books?id=mClAAAAAcAAJ&pg=PA202
https://books.google.com/books?id=zbJQAAAAcAAJ&pg=PA163
Brooke
http://books.google.com/books?id=_ekYAAAAYAAJ&pg=PA157
Samuel Berger
https://books.google.com/books?id=HYQXAAAAYAAJ&pg=PA103
p. 103-104
MAIN REFERENCE
Hugh Houghton
https://books.google.com/books?id=CXQqCwAAQBAJ&pg=PA179
Revue bénédictine, Volume 85
http://books.google.com/books?id=z7...ok_result&ct=result&resnum=10&ved=0CEkQ6AEwCQ
=================================
"[Hug] This Correctorium [scribes writing notes like the one in this manuscript] occasionally cites, for the purpose of determining the text, those Fathers, who quote the text before Jerome, such as Augustin and Ambrosius. If this also was the case in others the Correctoria sometimes have contributed to disfigure Jerome's or Alcuinus' text by Parts introduced from other sources. (Hug, An Introduction to the Writings of the New Testament, 1827, vol. 1, p. 475; Translated by D.B. Wait.)"
Ok, that sounds like Corbie, but does Hug actually make the identity?
https://books.google.com/books?id=axFAAAAAcAAJ&pg=PA475
=================================
Omits Mention?
Biblical Hermeneutics, Or, The Art of Scripture Interpretation
By Georg Friedrich Seiler (William Wright)
https://books.google.com/books?id=asYtAAAAYAAJ&pg=PA639
http://books.google.com/books?id=1J4XAAAAYAAJ&pg=PA639
Daniel McCarthy
http://books.google.com/books?id=SuxS-z-6SIUC&pg=PA512
https://books.google.com/books?id=mClAAAAAcAAJ&pg=PA202
https://books.google.com/books?id=zbJQAAAAcAAJ&pg=PA163
Brooke
http://books.google.com/books?id=_ekYAAAAYAAJ&pg=PA157
Samuel Berger
https://books.google.com/books?id=HYQXAAAAYAAJ&pg=PA103
p. 103-104
MAIN REFERENCE
Hugh Houghton
https://books.google.com/books?id=CXQqCwAAQBAJ&pg=PA179
Revue bénédictine, Volume 85
http://books.google.com/books?id=z7...ok_result&ct=result&resnum=10&ved=0CEkQ6AEwCQ
=================================
"[Hug] This Correctorium [scribes writing notes like the one in this manuscript] occasionally cites, for the purpose of determining the text, those Fathers, who quote the text before Jerome, such as Augustin and Ambrosius. If this also was the case in others the Correctoria sometimes have contributed to disfigure Jerome's or Alcuinus' text by Parts introduced from other sources. (Hug, An Introduction to the Writings of the New Testament, 1827, vol. 1, p. 475; Translated by D.B. Wait.)"
Ok, that sounds like Corbie, but does Hug actually make the identity?
https://books.google.com/books?id=axFAAAAAcAAJ&pg=PA475
=================================
Omits Mention?
Biblical Hermeneutics, Or, The Art of Scripture Interpretation
By Georg Friedrich Seiler (William Wright)
https://books.google.com/books?id=asYtAAAAYAAJ&pg=PA639
http://books.google.com/books?id=1J4XAAAAYAAJ&pg=PA639
Daniel McCarthy
http://books.google.com/books?id=SuxS-z-6SIUC&pg=PA512
Last edited:
Steven Avery
Administrator
MS.
https://gallica.bnf.fr/ark:/12148/btv1b8427447k/f205.item.r=Latin 13174.zoom
https://gallica.bnf.fr/ark:/12148/btv1b8427447k
What url is exact page?
https://gallica.bnf.fr/ark:/12148/btv1b8427447k/f205.item.r=Latin 13174.zoom
https://gallica.bnf.fr/ark:/12148/btv1b8427447k
What url is exact page?
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Steven Avery
Administrator
Berger on Corbie
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Steven Avery
Administrator
p. 376
What leaf has this Jerome Prologue note?
https://gallica.bnf.fr/ark:/12148/btv1b8427447k/f153
What leaf has this Jerome Prologue note?
https://gallica.bnf.fr/ark:/12148/btv1b8427447k/f153
Last edited:
Steven Avery
Administrator
Compare the Witness and RGA texts of
Berger
https://books.google.com/books?id=HYQXAAAAYAAJ&pg=PA104
Witness
[a]ug[ustinus]:
Quoniam tres sunt qui testimonium dicunt in terra, spiritus aqua et sanguis, et hi tres unum sunt in Christo Jhesu; et tres sunt qui testimonium dicunt in caelo, Pater Verbum et Spiritus, et hi tres unum sunt.
Item :
Hi sunt qui testificantur in caelo, Pater et Filius et Spiritus sanctus, et hi tres unum sunt. [palimpsest of Freisingen (q)]
Athanasius :
Tres sunt qui testimonium dicunt in caelo, Pater et Verbum et Spiritus, et in Christo Jhesu unum sunt.
Fulgentius :
Tres sunt qui testimonium perhibent in caelo, Pater Verbum et Spiritus, et tres unum sunt.
===================
RGA - error on Ihesu, it is Jhesu
“[A]UG[USTINUS]:
Quoniam tres sunt qui testimonium dicunt in terra, spiritus aqua et sanguis, et hi tres unum sunt in Christo Ihesu; et tres sunt qui testimonium dicunt in cælo, Pater Verbum et Spiritus, et hi tres unum sunt.
ITEM:
Hi sunt qui testificantur in cælo, Pater et Filius et Spiritus sanctus, et hi tres unum sunt [cf. CCSL 90, 164].
ATHANASIUS:
Tres sunt qui testimonium dicunt in cælo, Pater et Verbum et Spiritus, et in Christo Ihesu unum sunt.
FULGENTIUS: Tres sunt qui testimonium perhibent in cælo, Pater Verbum et Spiritus, et tres unum sunt.”
Berger
https://books.google.com/books?id=HYQXAAAAYAAJ&pg=PA104
Witness
[a]ug[ustinus]:
Quoniam tres sunt qui testimonium dicunt in terra, spiritus aqua et sanguis, et hi tres unum sunt in Christo Jhesu; et tres sunt qui testimonium dicunt in caelo, Pater Verbum et Spiritus, et hi tres unum sunt.
Item :
Hi sunt qui testificantur in caelo, Pater et Filius et Spiritus sanctus, et hi tres unum sunt. [palimpsest of Freisingen (q)]
Athanasius :
Tres sunt qui testimonium dicunt in caelo, Pater et Verbum et Spiritus, et in Christo Jhesu unum sunt.
Fulgentius :
Tres sunt qui testimonium perhibent in caelo, Pater Verbum et Spiritus, et tres unum sunt.
===================
RGA - error on Ihesu, it is Jhesu
“[A]UG[USTINUS]:
Quoniam tres sunt qui testimonium dicunt in terra, spiritus aqua et sanguis, et hi tres unum sunt in Christo Ihesu; et tres sunt qui testimonium dicunt in cælo, Pater Verbum et Spiritus, et hi tres unum sunt.
ITEM:
Hi sunt qui testificantur in cælo, Pater et Filius et Spiritus sanctus, et hi tres unum sunt [cf. CCSL 90, 164].
ATHANASIUS:
Tres sunt qui testimonium dicunt in cælo, Pater et Verbum et Spiritus, et in Christo Ihesu unum sunt.
FULGENTIUS: Tres sunt qui testimonium perhibent in cælo, Pater Verbum et Spiritus, et tres unum sunt.”