Sinopsis
This historic book may have numerous typos and missing text. Purchasers can download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1901 Excerpt: ...text appears in a much later recension. The gospel which they read from their special service-book does not show any traces of connexion with the Bezan text. It can hardly have been corrected from it, any more than it can have been copied. And when we reflect that all, or almost all, the liturgical traits in the Codex Bezae have been found to be features of the Byzantine ritual, it is safe to conclude that if it was ever used for liturgical purposes in France, the Greeks or quasi-Greeks who used it must have surrendered entirely to Byzantium, and not merely turned Greek for one or two high days, of which conversion there does not appear to be the least sign in the history of the French Church. Moreover it is difficult to believe that a city so far west and so far inland as Paris could furnish such a succession of bilingual scribes as is betrayed by the annotations, who know Greek conversationally and yet are often proved to be Latins. We might expect one or two travelling Greeks to settle in Paris and to become thoroughly Latinized, but it is difficult to imagine in such a centre so steady a tradition of them as is required by the Codex Bezae. We note also that no reason has yet been found for the celebration of St George in Paris in the time of the same annotator whom we call O. We want a Greek or quasi-Greek celebration for St George as well as St Denys; and this does not seem to be forthcoming. 1 Mr Brightman quotes Vincent, Note sur la messe grecque qui se chantait autrefois a I'Abbaye Roy ale de St Denys, Paris 1864 (Revue Archeologique), and has drawn my attention to the printed editions of the mass in question: e.g. Messe greque (sic) en I'honneur de Sl Denys &c. Paris, Lottin, 1777. Now let us try an alternative hypothesis, say one of the South ...
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Reseña del editor
This historic book may have numerous typos and missing text. Purchasers can download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1901 Excerpt: ...text appears in a much later recension. The gospel which they read from their special service-book does not show any traces of connexion with the Bezan text. It can hardly have been corrected from it, any more than it can have been copied. And when we reflect that all, or almost all, the liturgical traits in the Codex Bezae have been found to be features of the Byzantine ritual, it is safe to conclude that if it was ever used for liturgical purposes in France, the Greeks or quasi-Greeks who used it must have surrendered entirely to Byzantium, and not merely turned Greek for one or two high days, of which conversion there does not appear to be the least sign in the history of the French Church. Moreover it is difficult to believe that a city so far west and so far inland as Paris could furnish such a succession of bilingual scribes as is betrayed by the annotations, who know Greek conversationally and yet are often proved to be Latins. We might expect one or two travelling Greeks to settle in Paris and to become thoroughly Latinized, but it is difficult to imagine in such a centre so steady a tradition of them as is required by the Codex Bezae. We note also that no reason has yet been found for the celebration of St George in Paris in the time of the same annotator whom we call O. We want a Greek or quasi-Greek celebration for St George as well as St Denys; and this does not seem to be forthcoming. 1 Mr Brightman quotes Vincent, Note sur la messe grecque qui se chantait autrefois a I'Abbaye Roy ale de St Denys, Paris 1864 (Revue Archeologique), and has drawn my attention to the printed editions of the mass in question: e.g. Messe greque (sic) en I'honneur de Sl Denys &c. Paris, Lottin, 1777. Now let us try an alternative hypothesis, say one of the South ...
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