Manuscript Summary:In this twelfth-century Greek manuscript of the New Testament, divided in two parts (without the Apocalypse), the Epistles and Acts were surprisingly placed before the Gospels. Magnificently illuminated, this codex has initials that represent the epistolographers of the New Testament; one miniature depicts John the Evangelist and Christ’s descent into Hell (f. 265v). In the fifteenth-century, John of Ragusa, a delegate from the Council of Basel, bought the codex in Constantinople; he then bequeathed it on his death to the Dominicans of Basel. The codex passed into the hands of Johannes Reuchlin, as well as those of Erasmus for his first edition of the Greek New Testament (1516).(mal)
Clément Malgonne, Universitätsbibliothek Basel, October 2018.
Manuscript title: NOVUM TESTAMENTUM SINE APOCALYPSE (Erasmo)
Date of origin: 12th century
Alternative name:
Aland minuscule 1
Support: Parchment
Extent:
1 volume (297 ff.)
Format: 18,5-19 x 10,5-12 cm
Foliation: Foliation by several hands: a-d.1-157.161-197.199-220.224-290.301-306.300.307. An early modern hand foliated "2-306.300" in brown ink. Unit I was foliated "a-d" by a modern pencil hand and "2-4" by an early modern hand in brown ink. The later f. 307 was foliated by a modern pencil hand.
The volume presents major irregularities in the composition of the quires. After f. 157, the 3rd blank leaf after Hebrews has apparently been cancelled. After f. 220, 3 leaves, which possibly contained the pinax of Luke, are now missing. f. 265 containing the full-page miniature of John is an independent leaf inserted in a quaternion. The 4 leaves removed out of the end quire are f. 300, now placed after f. 306, and 3 blank leaves that have apparently been cancelled after f. 304 (once back flyleaves). The 3 additional leaves of the end quire are firstly 2 parchment leaves that were added as flyleaves by Johannes Reuchlin in the 16th century (= ff. 305 and 306) and secondly detached f. 300 that was later placed after the 2nd Reuchlin flyleaf (f. 306). Some leaves of the volume were detached at some point, then put back in their right place but joined to the wrong quire (e.g. f. 290 belonging to preceding quire 37 was wrongly bound to the next).
The volume also presents some losses of independent leaves, which cannot be detected by a quire collation. It can indeed be determined with certainty that the full-page miniature of the Gospel of John present on f. 265 was not the only one in the volume, since the stain of blue paint left on the incipit page of Mark (f. 199r) reveals that there used to be a painting on a lost opposite page. Besides, the perfect regularity of quire 26 in which f. 199r is found shows that that miniature had necessarily been added on an independent leaf. It could therefore be suspected that, like the Gospels of Mark and John, those of Matthew and Luke were also preceded by an independent leaf containing their miniature. If there formerly was a pinax before Matthew, it must have been written on supplementary leaves that were too few to count as one quire, since the identified quire signatures mentioned below do not seem to reveal any quire loss (see the examination of the structure of this codex in Andrist 2016a, 93-94).
Quire signatures: Byzantine quire signatures written in brown ink in Greek numerals, starting anew at the beginning of Matthew (ff. 161-168), but mostly illegible because of trimming (the remainder of those signatures can be seen on ff. 17r, 25r, 33r, 57r, 81r, 105r, 113r, 129r, 137r, 145r, 153r, 185r, 218r, 234r, 267r, 275r, 283r); modern quire signatures written in pencil in Arabic numerals, starting with the 16th century quire and finishing with the last Byzantine quire, i.e. n° "38".
The three codicological units: The 1st section of the volume, i.e. unit I covering ff. a-d (see "Contents"), is a binion on which Johannes Reuchlin copied Patristic extracts in Latin; the 1st Byzantine section, i.e. unit II covering ff. 1-157 and containing the Acts and Epistles, was originally a Praxapostolos manuscript on its own; the 2nd Byzantine section, i.e. unit III covering ff. 161-304 and containing the four Gospels, used to be a Tetraevangelium manuscript made in the same format and copied by the same scribe as the Praxapostolos.
The 2 Byzantine units II and III are likely to have primitively constituted a New Testament in two volumes. An attempt by P. Andrist to read what remains of the Byzantine quire signatures suggests that in Byzantine times, both the Praxapostolos and the Tetraevangelium were placed in 1st position, provided that the quire numbers were not simply reset at the beginning of Matthew (on f. 17r the 3rd quire of the Praxapostolos is certainly numbered γʹ; on f. 267r the 14th quire of the Tetraevangelium has apparently been given quire signature ιδʹ, in which the peculiar ascender of delta strikingly looks like the remainder of what should be on f. 185r quire signature δʹ; on f. 283r at the beginning of the 16th quire of the Tetraevangelium, number ϛʹ of signature ιϛʹ can be identified; for further reading hypotheses of the signatures, see Andrist 2016a, 92-94). Furthermore, the presence of the Gospels, Acts and Epistles in one volume appears to be inconsistent with the common Byzantine tradition and practice, according to which the Biblical books of the Tetraevangelium and those of the Praxapostolos constituted two distinct entities that a scribe would copy in two separate volumes. That is why Patrick Andrist presumes that the idea of rebinding the units II and III together possibly came from John of Ragusa, who might have asked a bookbinder to follow the Catholic usage of having the books of the New Testament bound in one single volume. It is, however, unlikely that a western bookbinder carried out that task for him, but rather a Byzantine bookbinder who was not accustomed at all to the practices in use in the Catholic world. That plausible hypothesis could explain why, in this manuscript, the Acts and Epistles were mistakenly placed before the Gospels (Andrist 2016a, 95; Andrist 2016b, 104).
Condition:
In the Western parts (ff. a-d, 305-306), supple parchment of good quality and in good condition.
In the Byzantine parts (ff. 1-157, 161-304), fine white parchment of good quality. Hair-sides have often been polished so much that their appearance does not differ greatly from that of flesh-sides (yet, hair follicles visible on ff. 50r, 53v, 155v, 164r, 191v, 236v). Some leaves are so thin that they are almost transparent in some places (e.g. ff. 190, 242-244). The leaves of the bookblock have been trimmed by a bookbinder.
The decorative border of f. 47v has been cut out at some point (in regard to that, a 19th century note written on a slip of paper inserted between ff. 47 and 48 says "Der Ausschnitt enthielt für 47a einige Sätze der Inhaltsangabe des I. Petrusbriefes, für 47b eine Zierleiste etwa von s. 72 abgeschnitten scheint vom Text hier nur das Wort περί"). ff. 73, 162, 164, 177, 230, 266, 282, 283, 287, and 289 are torn and have sometimes been repaired with patches. ff. 220 and 283 are loose. Presence of worm activity on ff. 1-4 and 288-304 and of insect activity on ff. 269-271. Presence of humidity stains on ff. 42, 195, 247-263, 266-304, brown stains on ff. 9r and 41v, and black stains on ff. 75r, 86r, 287v. The parchment reinforcing strip on the left side of the back paste-down seems to contain an erased text fragment.
Page layout:
Single column. 38 lines. Text area in praxapostolos section II: 14 x 7 cm. Text area of tetraevangelium section III: 13,5 x 7 cm.
Rather faint ruling made in hard point. Pricking holes for verticals sometimes visible. Ruling patterns: In the praxapostolos section, Leroy 44C1 and Leroy 44D1, the sole difference between the 2 patterns being that in the former, the text lines end in the gutter, but in the latter stop before the inner justification line; In the tetraevangelium section, Leroy 44D1; on the independent leaf f. 265, a specific pattern was ruled in hard point to delineate the frame of the miniature of John.
The last lines of the texts of the Peregrinatio Pauli on f. 4v, Hebrews on f. 155v and John on f. 303r are arranged in the shape of a cul-de-lampe. The cul-de-lampe of John ends with a small golden cross with the inscription ΙΣ | ΧΣ | ΝΙ | ΚΑ at four corners.
Writing and hands: A single copyist of the 12th century wrote both Byzantine sections II and III in a small and fine mixed minuscule script (height: 1 mm). Text hangs from ruled line.
Some of its majuscule letters tend to be significantly bigger than other letters (mostly tau, epsilon, kappa, alpha, beta, delta), but minuscule rho, omicron, xi, upsilon and sigma sometimes also appear in enlarged forms. On the last line of pages, descenders tend to slope and be a lot longer than usual (expecially for rho, tau, phi, iota). At the end of lines, final strokes of letters frequently extend way beyond the justification line. Rounded minuscule gammas appear occasionally.
Extensive use of ligatures, among which the most noteworthy are: On f. 207r in the last word of line 19, use of epsilon-rho ligature in ace-of-spades form, which remains extremely rare in this manuscript; looped alpha joined to the top of minuscule xi; end of minuscule delta/horizontal bar of tau going down below the baseline and going back up to join the bottom of minuscule alpha; central bar of majuscule epsilon extending itself downward to form the horizontal bar of lower tau; minuscule upsilon joined to the curved ascender of a lower majuscule delta; superscript tau above minuscule omega with the bottom of the shaft of tau joined to the end of the second curve of omega; central bar of majuscule epsilon prolonging itself vertically upward to join the top of a very high iota; descender of rho ending with a backward loop and then going upward to join letter omicron; on the last line of f. 152r, ligature rho-iota executed in a quick cursive way.
Frequent use of syllabic abbreviations, which can occasionally be very large. Presence of word abbreviations of common use (e.g. large s-shaped καί, δέ, γάρ, ἐπί, ἐστι, ἵνα …) and nomina sacra with overline. Occasional superscript word endings.
Punctuation includes: Lower, middle and upper points, among which all those present on the incipit pages of the Acts and of the Gospels have been enlarged and gilded; lower comma; question mark (i.e. semicolon); marginal quotation marks in the shape of angular breathings.
Diacritical signs: Accentuation nearly complete; some accents and breathings added in black ink by a later hand; breathings are round and circumflexes often large; nomina sacra are accentuated now and then; double dot on iotas and upsilons extremely rare. Mute iotas are adscript and written small and low (sometimes omitted).
Decoration:
Headings and rubrics;
Almost every content unit of the volume, including the Euthalian hypotheses (Latin: argumenta) and the pinakes (i.e. lists of kephalaia), opens with a heading written in gold over red ink. Most of them are written in a mixed minuscule not significantly bigger than the script of main text, with the exception of the heading of the Acts (f. 5r), of the Euthalian hypothesis of the Epistle of James (f. 42r) and of the Gospel of Matthew (f. 161r), for which a majuscule script about 4 times bigger than main text was employed. The 1st kephalaion (i.e. title of ancient chapter) of a content unit is frequently written in gold and used as an actual title heading. It even sometimes replaces the title, which is occasionnaly put in the top margin like a kephalaion (ff. 52r, 114v, 124r, 128r, 134r) or is simply absent (ff. 60r, 61r, 86v, 131v). The manuscript comprises only 2 end title headings, one for the prologue to the Catholic Epistles (f. 41v) and one for the prologue to the Pauline epistles (f. 67v). Numerous headings are accompanied by a decorative border and some of them are enclosed in a red or golden frame. The headings of the Gospels of Mark and Luke are partially surrounded by a headpiece and that of John is directly inscribed within the central medallion of a headpiece. Numerous headings start or end with 4 dots forming a diamond, 5 dots forming a cross, a colon or an asteriskos.
Besides, the manuscript presents a large amount of further rubricated elements which can be divided into 2 categories:
Those added in carmine red at the time of the copy in the 12th century and those added in scarlet red probably in the 13th century. The rubrics of the 1st category include kephalaia, Eusebian section numbers for the Gospels, a partial set of lection notes for the practice of liturgy, ἀρχή/τέλος marks, an incomplete numbering of the liturgical readings (= ἀναγνώσεις), Biblical references to both the Old and New Testament, and sentences introducing disputed passages (ff. 220v, 303v).
Those of the 2nd category comprise the majority of lection notes, ἀρχή/τέλος marks, the vast majority of the numbers of liturgical readings; running titles; occasional numbers of kephalaia repeated next to the lines concerned; rare additions to the text (see more information about the apparatus in “Additions: Notes and marginalia”).
Initials and borders:
The praxapostolos section (unit II) contains very richly decorated initials.
Here and there the authors of some Biblical books are painted in the margin and used as initials at the beginning of their respective texts: The apostle Luke as initial tau on f. 5r (accompanied by the caption [ὁ ἅγιος?] Λουκᾶς), James as initial iota on f. 43r (Ἰάκωβος), John as initial tau on f. 59r (Ἰωάννης), Jude as initial iota on f. 61r (ὁ ἅγιος Ἰούδας) and Paul as initial tau on f. 70v (ὁ ἅγιος Παῦλος). Their height varies between 35 and 45 mm. Those figures are represented standing on a pedestal with the right hand lifted and the left hand holding a book. All wear a light blue tunic and a pink toga (except Jude who wears a grey toga). James however is the only one to also wear a white stole with black crosses (represented as 1st bishop of Jerusalem). Their heads are surrounded by a gilded halo that is sometimes accompanied on both sides by gilded foliages forming the horizontal bar of the initial tau. The face of the figure of Luke has probably been stroked or kissed in devotion like the damaged portrait of Christ located on the same page.
The praxapostolos section II also contains major initials of non figurative nature: At the start of many epistles and Euthalian hypotheses, initials of small size (average height: 7 mm) written in gold on a layer of red ink and only slightly decorated (usually with serifs, vegetative ornaments, dots or hooks); initial epsilon opening the hypothesis of James is placed on a pedestal (f. 42r); initial pi opening Peter 1 is represented as an architectural arch (f. 47v); initial tau opening the hypothesis of Colossians on f. 123v has an oblique additional limb joined to the bottom of its shaft.
The major initials of the tetraevangelium section III include: At the beginning of Matthew on f. 161r, initial beta (height: 18 mm) painted in red and gold (most of the gold now gone) and adorned with numerous small rounded serifs, each bow of the beta forming an ornamental scroll with a small leaf terminal; at the beginning of Mark on f. 199r, initial alpha (height: 28 mm) painted in red and gold, decorated with various serifs, a vegetative ornament inside and thin additional limbs at top and bottom; at the beginning of Luke on f. 224r, initial epsilon (height: 30 mm) painted in red and gold (most of the gold now gone), adorned with several serifs and vegetative ornaments at top and bottom; at the beginning of John on f. 266r, initial epsilon (height: 10 mm) painted in gold, the inner side of the bow decorated with small leaf-like ornaments, the central bar with 3 dots.
Set out minor initials of both Byzantine sections II and III: Letters of small size written in gold on a layer of red ink (average height: 4 mm) with a limited amount of ornaments, which mainly include serifs, loops and small pedestals. The 2 minor initials of the pericope adulterae are not gilded and have been left in their rubricated form (f. 303v).
Furthermore, the illuminator lavishly decorated both Byzantine sections (II and III) of the manuscript with more than 40 decorative borders, among which the most notable ones are: Before the Acts on f. 5r, a large rectangular headpiece (93 x 32 mm) filled with gold, containing a large central medallion that used to enclose a now-erased portrait of Christ (damaged because of repeated devotional kissing), on either side of which a complex network of blue lines adorned with green and blue trefoil leaves and red flowers occupies the rest of the gilded surface (that headpiece is also framed in red and rests on a long red line with 2 protruding extremities, each decorated with a blue acanthus); before Peter 1 on f. 47v, a lost rectangular headpiece (80 x 17 mm) has been cut out by a thief; before Romans on f. 72r, a rectangular headpiece (70 x 15 mm) filled with gold and containing 5 circular medallions, the central one enclosing a green bud and the 4 lateral ones a red and blue flower on gold ground, and small green and blue leaves (whole headpiece framed in red and decorated with small blue ovals at corners); before the hypothesis of Corinthians I on f. 86r, a rectangular headpiece (70 x 20 mm) damaged by smearing, filled with gold and containing tiny green and blue leaves and a row of medallions (x3) alternating with horizontal pointed ovals (x2), the former enclosing a green, red and blue flower, and the latter a central vertical line with green leaves (whole headpiece framed in red and decorated with 4 small blue ovals at corners); before Galatians on f. 109v, a rectangular headpiece (70 x 10 mm) filled with gold, framed by a red line and containing a row of pink and red flowers accompanied by tiny green and blue flowers (corners of headpiece decorated with small green ovals); before Matthew on f. 161r, a rectangular headpiece (70 x 10 mm) filled with gold and containing red and pink flowers alternating with blue chevrons, and smaller blue and green flowers used as space-fillers (whole headpiece framed in red and decorated with small blue ovals at corners); before Mark on f. 199r, a rectangular headpiece (70 x 20 mm) filled with gold, containing many small medallions, each enclosing a green or blue trefoil leaf on gold ground (tiny leaves and flowers occupy the space between the medallions), and provided in the bottom centre with a large circular opening containing the heading (whole headpiece bordered by red line and decorated with small blue balls at corners); before Luke on f. 224r, a rectangular headpiece (70 x 15 mm) filled with gold, containing 2 blue crosses and 2 large uncomplete medallions, each enclosing a bush-like vegetative ornament with small trefoil leaves (blue on gold ground), and provided in the bottom centre with a large circular opening containing the heading (whole headpiece bordered by red line and decorated with small blue balls at corners); before John on f. 266r, a rectangular headpiece (70 x 18 mm) filled with gold, containing a row of 9 intersecting medallions, among which the central one contains the heading written on bare parchment and the 8 lateral ones enclose a central horizontal bar and green and blue leaves on gold ground (whole headpiece framed by a light red line and decorated with small green and blue balls at corners).
Smaller and less decorated headpieces include: Before the prologue of the Acts on f. 1r, thin rectangular headpiece filled with gold and containing diamond patterns in red, blue, green and gold; before the hypothesis of Corinthians 2 on f. 99v, thin headpiece filled with gold and framed by a red line; before the hypothesis of Ephesians on f. 114r, thin rectangular headpiece framed by a blue line and containing 2 horizontal lines in gold and 1 in red; before the hypothesis of Thessalonians 2 on f. 131r, thin rectangular headpiece framed by a red line and containing incomplete green and blue Greek crosses (or steps?).
Other decorative borders include: Gilded ornamental lines adorned with leaf terminals and constituted of various motifs such as small repeated chevrons, s-curves with space-fillers, s-shapes, 4 dots forming a diamond etc (ff. 42r, 43r, 59r, 61r, 70v, 71v, 72r, 119v, 143v); ornamental bands in gold consisting of vegetative scrolls (ff. 46v, 138r), plaits (ff. 54v, 128r) or intersecting triangles with dots as space-fillers (f. 114v); frames in red or gold enclosing headings (red: ff. 41v, 51r, 120r, 133v; gold: ff. 52r, 123v, 127v, 143r, 144r); simple lines in gold (f. 67v) or in red bordered with gold (ff. 51v, 55r, 62r); interrupted lines in gold with dots (ff. 55v, 109v, 138r, 138v, 143v, 144v).
Miniature:
Probably all four Gospels of this luxuriously illuminated manuscript were originally preceded by full-page miniatures of the Evangelists, among which only the one of the Gospel of John on f. 265v is extant, the others were removed before Wettstein’s 1730 Prolegomena… That miniature consists of a thin red frame (130 x 82 mm) containing 2 scenes painted on gold ground and separated from each other by a thin red horizontal line. Small ovals in dark blue and gold protrude out of each corner of the frame.
The lower compartment (85 x 82 mm) depicts on the right John the Evangelist standing and dictating to his scribe Prochorus, who sits on a big blue rock on the left writing the Gospel. John looks in the direction of the blessing hand of God emerging from a blue cloud located at the top right-hand corner of the compartment. The tunics of both figures are painted in light blue, the toga of John in greenish grey and that of Prochorus in lilac. The skin of John is light brown and that of Prochorus pale green.
The upper compartment (45 x 82 mm) contains a large medallion flanked by dark blue, green and red vegetative ornaments. The medallion encircles a scene depicting the Harrowing of Hades, with Christ in the centre, leading Adam and Eve out of hell, taking the hand of the former in his right hand and holding a crucifix in his left hand, and treading on the broken gates of hell. On the right, 2 kings of the Old Testament witness the scene (David and an unidentified King). Christ wears a greenish grey tunic and a lilac toga. Adam is clad in grey, Eve and the unidentified king in red and David in dark blue.
Additions: Notes and marginalia:
Elements of the apparatus written at the time of the copy in carmine red or gold (the latter ink being specifically used for pinakes, and for apparatus elements present on incipit pages): Prefixed pinakes for James, 1 Peter, 2 Peter, 1 John, 2 John, 3 John, Jude, Romans, Mark and John; kephalaia, sometimes written in the shape of a cross when located in outer margin (for Euthalian kephalaia of the Acts and Epistles, see ed. Blomkvist, “Euthalian Traditions”, 2012, 65-73); kephalaion numbers occasionally repeated next to the concerned line and accompanied by an s-curve sign; Eusebian section numbers for the Gospels (but no Eusebian canon numbers); Biblical references to both the Old and New Testament, written in the shape of a cross when located in outer margin; some lection notes, written in the shape of a cross when located in outer margin; partial numbering of lections, consisting of the word ἀνάγνωσις (i.e. “lection”, “reading”) followed by a Greek numeral, also in the shape of a cross when located in outer margin; ἀρχή/τέλος marks.
Rubricated apparatus written in scarlet red by the 13th century (?) priest-monk Malachi, who left on f. 302r the subscription Κύριε συγχώρησον τὴν ψυχὴν τοῦ δούλου σου Μαλαχίου ἱερομονάχου τὸ τοῦτο γράφοντι. His contribution in both Byzantine sections of the volume include: Running titles in the top left hand corner of left pages; some kephalaion numbers; marginal ἀρχή/τέλος marks, often accompanied by multiple red dots within the text; the vast majority of lection numbers (i.e. ἀνάγνωσις numbers) and lection notes, at the end of which the rubricator occasionally drew specific symbols announcing that another lection for the same religious festival will come further in the text (in particular, on f. 254v, a note for cheese-fare ends with καὶ εὗρε τὸ σημεῖον τοῦτο followed by a 4-petaled rosette, which he drew again on f. 257v in a note concerning the same festival; identical process employed for 2 notes of f. 256v with a Greek cross having 4 dots at corners; and for 2 other notes, the 1st on f. 256v and the 2nd on f. 257r, with a small sign consisting of two short parallel vertical bars topped by a circle, the 1st occurrence of that sign being introduced by καὶ εὗρε τὸ σημεῖον τοῦτο); a textual addition on f. 180v for Matthew 18:11 Ἦλθεν γὰρ ὁ υἱὸς τοῦ ἀνθρώπου σῶσαι τὸ ἀπολωλός.
Other notes by Byzantine hands: In the margins of ff. 11r, 16r, 88r and 272r, short textual additions written by the copyist; in the blank space after the end of Hebrews on f. 155v, a short synaxarion in greyish brown ink, with a rubricated ornamental line, a rubricated title heading and many rubricated letters (see “Contents”); below the full-page miniature of John on f. 265v, the epigram Ἀλκῆς φέρων μίμημα καὶ κράτους λέων | ἄνακτα Χριστὸν πανθενῆ προδεικνύει (“The lion, who is the model of strength and courage, prefigures Christ the King, as all-powerful”, transl. Nelson 1980, 25; edition Vassis, Initia Carminum Byzantinorum, 28; as “type 1834” in Database of Byzantine Book Epigram), which was added by a later hand of the 13th/14th century and which can also be found in Oxoniensis Auct. T. inf. 1.3, below a miniature allegorically depicting Saint John as a lion (unlike in this manuscript).
Moreover, in the margins of the text of the Pauline Epistles (ff. 62r-155v), many lection notes written in Greek in a dark grey ink seem to be the work of a Slavonic hand: Firstly, use of an ogival majuscule, which would be a surprising choice of script for a Byzantine annotator of the 13th/14th century; secondly, tendency to slightly slope the horizontal bar of letter eta (Η) the same way as in Slavonic letter iže (И), also pronounced “i” (ff. 93v, 139r, 144v, 146v, 147v); thirdly, the inversion of the tens and units for the numbers between 10 and 19 according to the Slavonic usage but contrary to the Greek one (e.g. on f. 96v ΖΙʹ instead of ΙΖʹ; f. 104r ΑΙʹ/ΙΑʹ; f. 105v ΒΙʹ/ΙΒʹ, f. 111r ΔΙʹ/ΙΔʹ).
Extracts or fragments copied by early modern western hands (ca. 16th century): Various Latin Patristic texts copied by Reuchlin on ff. ar-dv; Dionysius the Areopagite in Greek on f. 304r; Byzantine Pentecost liturgy in Greek on f. 304v; Greek Orphic hymn copied by Reuchlin on f. 306r (all described in “Content”).
Greek notes by western hands: Marginal additions to the text in the praxapostolos section by an early modern annotator on ff. 189v, 201r, 209r, 213r, 248r, 276r (also wrote a Latin note on f. 189v); in right margin of f. 281r σοθήσεται added to John 11:12 by a 16th/17th century hand who also annotated Tetraevangelium Basel, Universitätsbibliothek, AN III 12 on ff. 97v, 247v and 248r; on the small paper leaf f. 307, transcription of some lection notes by a 18th century scholar; other Greek western notes found on ff. 35v, 62v, 112r, 141v (Byzantine?) and 142v.
Latin notes: Modern chapters in Arabic numerals by an early modern hand in both Byzantine sections II and III; on blank f. arnovum testamentum g[rec]e by cursive early modern hand; in the margin of f. 15r "Paulus" written in red ink by an early modern hand that is also at the origin of the long red bracket in the margin of f. 23v; another early modern hand left "no[ta?]" accompanied by a very long vertical stroke traced all along the edge of pages 28v and 27r (trimmed); in margin of f. 174rmuni. instruct. ne vaca by a 17th/18th century hand; in margin of f. 189v "hic habetur sponse" by an early modern hand; in margin of f. 272v "scrutamini", being the translation of John 5:39 ἐραυνᾶτε (τὰς γραφάς) (same note written by the same annotator next to the same verse in Tetraevangelium Basel, Universitätsbibliothek, AN IV 1 on f. 205v).
Marginal symbols left by western hands: 3 dots on top of a vertical stroke on ff. 35v, 61r, 65v, 66r, 67r (sign called “alumette”, English “match” in Andrist 2018, 151); hands pointing to the text drawn in the margins of ff. 38r, 57v, 61r, 81v, 112r (purple ink with a textual addition), 149v, 286v (red ink); tiny unidentified symbol in brown ink on f. 57v.
Binding:
Much used binding of the 15th-16th century (19,5 x 11,5 cm), its boards covered with a yellow pig skin and spine with an orange skin. Restored in 1936 by the bookbinder Johann Ruopp (note on front paste-down).
Wooden boards: Much used, especially lower board edges and 4 corners; equipped with brass clasps; bevelled at the upper and lower edges; on the back side of both boards, the nails fixing the clasps are visible; 3 cords are also visible in relief through the paste-downs; both boards are blind-tooled (back ground of small tools; 4-line border frame containing 1 large mandorla and the half of another mandorla, each containing a big leaf; both figures joined together; a medallion decorating each corner of the frame and 2 others used as space-fillers at the junction of the 2 ovals; small rosettes placed on the left edge of the blind-tooled frame of front board, and the right edge of the frame of back board); on the back side of the front board, there used to be the inscription "Novum testamentum praeter apocalypsim cardinalis Ragusini", now hidden by the current paste-down which used to be a flyleaf (Vernet 1961, 84).
Spine: Much used, especially upper part; 3 raised bands (double cords partly visible through the holed cover); label containing classmark; no endbands.
Current endleaves: 1 front paper paste-down which used to be a flyleaf (modern and earlier classmarks in pencil and brown ink, bibliographical information in pencil referring to Omont, Tischendorf, Wettstein and Watterbach, an ex-libris of the Monastery of the Dominicans, an inscription maybe left by Johann Ulrich Schweblin, a typewritten note by the restorer and a page reference in brown ink); 1 front paper flyleaf (bibliographical information in pencil referring to Escher and Lake, the entry for AN IV 2 in H. Omont’s 1886 catalogue, bibliographical information referring to Lehmann on a slip of paper partly stuck on the page, and on the verso, an inscription left by Carl Christoph Bernoulli (1861-1923) giving codicological and bibliographical information); 2 small paper leaves of 15,5 x 10,7 cm inserted at the end of volume (the first, foliated 307, contains transcriptions of Greek lection notes and the second, unfoliated, the inscription "NB. Matth. VI. Doxologia omissa est.", the 2 being written by 2 distinct 18th century hands); 1 back paste-down containing an ex-libris of John of Ragusa and, at the bottom, a faded inscription in pencil.
Earlier endleaves: Originally, f. 304 was a back flyleaf of the Tetraevangelium volume, on the recto of which an early modern hand later wrote a Greek quotation of Pseudo-Dionysius, and overleaf another early modern hand wrote a short extract of the Greek Pentecost liturgy; similarly, the blank leaves ff. 156-157 after Hebrews probably used to be back flyleaves of the Praxapostolos volume; ff. 305 and 306 are parchment flyleaves added by Johann Reuchlin at the same time as the patristic extracts he placed at the beginning of the volume (f. 306r contains a Greek Orphic hymn copied by him, see “Contents”); f. 300 covering John 19:5-31, which at some point was detached from the book block and then falsely inserted at its end.
Accompanying materials: The fore-edge is equipped with 18 leaf markers in black leather and the bottom edge with one in red leather.
(av-dv)
Excerpta Patristica Latina manu Ioannis Reuchlini.
>Hoc modo nunc adoratur deus. Hieronymus ad Damasum. Incipit prima pars de purgatione.<Importuna in Evangelio mulier … oculis carnalibus excecatur ut mente plus videat. …–…
>Idem de Regula<Non enim tam peccati crimen arguitur … Hoc solum crimen est quod veniam consequi non potest. …–…
>Lactantius Firmianus divinarum institutionum liber° vi°.c°. xxiiii<Non igitur deficiat aliquis aut de se desperet … ad meliora conversus satis deo faciat. …–…
>Et infra eodem<Sicut enim nihil prodest male viventi … ne rursus in eosdem laqueos inducatur. …–…
>Idem in epitoma<Purganda est igitur conscientia quam deus pervidet … Evacuetur omni labe pectus. …–…
>Iohannes Chrysostomus super epistulam ad Hebreos. Omilia xxxi<Tu vero qui te nunquam pecasse cognoscis … nunquam malum adversus proximum tuum in corde retinebis. …–…
>Idem in eadem. Homilia nona. Sic<Quale ergo est istud medicamentum poenitentiae … et a deo querit salutem dimittite ut dimittatur vobis. …–…
>Lactantius liber vi<Circumspice conscientiam tuam … affirmare se ulterius peccaturum. …–…
>Et infra<Quod si mortalis condicio … divitias suas in sola iusticia collocare. …–…
>Et idem superius. c.xii<Si solus magnis rebus aut operibus non sufficis … Unde feras pascis hinc pauperes ale. …–…
>Et reliqua. Finit prima pars adorationis, que vocatur mentis purgatio. Feliciter. Incipit secunda pars adorationis que vocatur illuminatio. Feliciter. Sanctus Dionysius Areopagita in libro de Ecclesiastica Hierarchia<Summa ipsa divinitas eos quibus se insinuat spiritus … ad divinam effigiem perficit. …–…
>Idem Sanctus Dionysius libro eodem<Itaque sanctissima quidem mysteriorum operatio … eruditos perficit. …–…
>Sanctus Hieronymus presbyterus. Ad Demetriadem virginem. Sic ait<Propter quod maximum tibi Sanctarum Scripturarum studium … nequam spiritus non potest ferre. …–…
>Et infra<Qua de re debes sepe … qui diligunt eum replebuntur lege eius. …–…
>Oratio sancti Hilarii ad deum in libro i. De Trinitate<Ceterum auxilii et misericordie tue munus … iisdem rerum significationibus exequamur. …–…
>Cassianus. Collatio xiiii<Expulsa omni sollicitudine …–…
quasi in similitudinem sui formet. >Finit secunda pars adorationis.<
Editions: "Hieronymus ad Damasum …" (f. av): Hieronymus, Epistula XVI, 1; Edition CSEL, I, 68-69. – "Idem de Regula" (ff. av-br): Lupus de Oliveto, Regula Monachorum ex scriptis Hieronymi per Lupum de Olmeto collecta, XXX; Edition PL 29, 384A. – "Lactantius Firmianus divinarum institutionum …" (f. br): Lactantius, Institutiones Divinae, VI, 24, 1; Edition Sources Chrétiennes 509, 356. – "Et infra eodem" (f. br): op. cit., VI, 24, 5-6; Edition Sources Chrétiennes 509, 358. – "Idem in epitoma" (f. br): Lactantius, Epitome, 61, 10; Edition Sources Chrétiennes 335, 238. – "Johannes Chrysostomus. Super epistulam ad Hebreos …" (f. bv): Mutiani Scholastici interpretatio homiliarum S. Joannis Chrysostomi in Epist. ad Hebr., Homilia XXXI; Edition PG 63, 433-436. – "Idem in eadem …" (f. bv-cv): op. cit., Homilia IX; Edition PG 63, 301-304. – "Lactantius liber vi." (f. cv): Lactantius, Institutiones Divinae, VI, 13, 1-2; Edition Sources Chrétiennes 509, 248. – "Et infra" (f. cv): op. cit., VI, 13, 10-11; Sources Chrétiennes 509, 252. – "Et idem superius. c.xii." (f. cv): op. cit., VI, 12, 38-39; Edition Sources Chrétiennes 509, 244-246. – "Sanctus Dionysius Areopagita …" (f. dr): Dionysius Aeropagita, Hierarchia ecclesiastica, cap. V, pars 1, 90; Edition A. Traversari (translator), J. Lefèvre d’Étaples (Edition), In Theologia vivificans, cibus solidus, Dionysii celestis hierarchia, Ecclesiastica hierarchia…, Paris 1498, f. 82v. – "Idem Sanctus Dionysius libro eodem" (f. dr): op. cit., cap. V, pars 1, 82; Edition Traversari / Lefèvre d’Étaples, op. cit., f. 81r (this 2nd extract differs from Traversari’s translation). – "Sanctus Hieronymus presbyterus. Ad Demetriadem virginem. Sic ait." (f. dr-v): Pelagius, Epistula ad Demetriadem, 26, 15-20; Edition G. Greshake, Pelagius, Brief an Demetrias, Freiburg im Breisgau 2015, 154. – "Et infra" (f. dr-v): op. cit., 27, 1-7; Edition Greshake, op. cit., 160. – "Oratio sancti Hilarii ad deum in libro i. De Trinitate" (f. dv): Hilarius, De Trinitate, I, 37; Edition Sources Chrétiennes 443, 270. – "Cassianus. Collatio xiiii" (f. dv): Cassianus, Collationes, XIV, 10, 2; Edition CSEL, XIII, 410.
II.
(1r-2v)
: Prologus in Acta apostolorum.>Πρόλογος τῶν Πράξεων τῶν ἁγίων ἀποστόλων<Ὅσοι τῆς ὄντως πάνυ πῶς ἀγχιθέου καὶ θεοφιλοῦς ἀθανασίας εἰσὶν ἐρασταὶ …–…
περὶ ὧν ἔτλησαν οἱ ἀπόστολοι διὰ Χριστὸν πολλῶν τε καὶ μεγίστων κινδύνων.
Edition V. Blomkvist, Euthalian Traditions (Texte und Untersuchungen zur Geschichte der altchristlichen Literatur 170), Berlin, Boston 2012, 113-117; 1459b; Clavis Patrum Graecorum II 2249.
(47r-v)
: Elenchus capitulorum prioris Epistulae Petri.>Κεφάλαια τῆς αὐτῆς ἐπιστολῆς Πέτρου<αʹ Περὶ τῆς Χριστῷ ἀναγεννήσεως καὶ περὶ ὑπομονῆς καὶ πειρασμῶν …–…
ὁ καλέσας ἡμᾶς εἰς τὴν αἰώνιον αὐτοῦ δόξαν ἐν Χριστῷ Ἰησοῦ.
Edition Blomkvist, op. cit., 61-62; PG 85, 680C-681B.
Further information: On f. 47r, a part of the pinax is lost because of the cut out decorative border overleaf.
(161r-196r)
Evangelium secundum Matthaeum.>Ἅγιον εὐαγγέλιον κατὰ Ματθαῖον<Βίβλος γενέσεως Ἰησοῦ Χριστοῦ υἱοῦ Δαυὶδ …–…
πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος.
The entire text of this textual witness was edited in K. Lake, Codex 1 of the Gospels and its allies, Cambridge 1902, 1-54.
Further information:
On f. 166r, the Lord’s Prayer (Mt. 6:9-13) has no doxology. On the last two lines of f. 178r, presence of Mt. 16:2, which was not indicated as doubtful.
Some readings of this witness were inserted by Oekolampad and Gerbel into Erasmus’ 1516 NT edition: Mt. 22:28 from f. 186r, 23:25 f. 187r, 27:52 f. 194v, 28:3-28:4 f. 195r, 28:19-28:20 f. 196r (according to Scrivener, II, 1894, 183 n. 2).
(196v-197r)
Pinax of the Gospel of Mark.>Τοῦ κατὰ Μάρκον Εὐαγγελίου τὰ κεφάλαια<αʹ Περὶ τοῦ δαιμονιζομένου …–…
μηʹ Περὶ τῆς αἰτήσεως τοῦ σώματος τοῦ κυρίου.
(199r-220v)
Evangelium secundum Marcum.>Εὐαγγέλιον κατὰ Μάρκον<Ἀρχὴ τοῦ Εὐαγγελίου Ἰησοῦ Xριστοῦ …–…
τὸν λόγον βεβαιοῦντος διὰ τῶν ἐπακολουθούντων σημείων.
Edition of this witness in Lake 1902, 55-93.
Further information:
On f. 220v, presence of the “longer ending” (Mk. 16:9-16:20) preceded by the rubricated inscription Ἔν τισι μὲν τῶν ἀντιγράφων ἕως ὧδε πληροῦται ὁ εὐαγγελιστὴς ἕως οὗ καὶ Εὐσέβιος ὁ Παμφίλου ἐκανόνισεν. Ἐν πολλοῖς δὲ καὶ ταῦτα φέρεται.
Textual readings inserted by Oekolampad and Gerbel into Erasmus’ 1516 NT edition: Mk. 7:18-19 from f. 207v, 7:26 f. 207v, 10:1 f. 211r, 12:22 f. 214v, 15:46 f. 220r (Scrivener 1894, ibid.).
(224r-262v)
Evangelium secundum Lucam.>Εὐαγγέλιον κατὰ Λουκᾶν<Ἐπειδήπερ πολλοὶ ἐπεχείρησαν …–…
ἐν τῷ ἱερῷ αἰνοῦντες καὶ εὐλογοῦντες τὸν θεόν.
Edition of this witness in Lake 1902, 94-156. — On 258v, presence of Lk. 22:43, which was not indicated as doubtful.
Further information: Textual readings inserted by Oekolampad and Gerbel into Erasmus’ 1516 NT edition: Lk. 1:16 from f. 224r, 1:61 f. 225v, 2:43 f. 227v, 9:1 f. 238r, 9:15 f. 238v, 11:49 f. 243v (Scrivener 1894, ibid.).
(263r)
Pinax of the Gospel of John.>Τοῦ κατὰ Ἰωάννην Εὐαγγελίου τὰ κεφάλαια<αʹ Περὶ τοῦ ἐν Κανᾷ γάμου …–…
ιηʹ Περὶ τῆς αἰτήσεως τοῦ κυριακοῦ σώματος.
(265v)
Full-page miniature of John with later Greek inscription.
Further information: For the miniature see “Decoration”, for the inscription see “Additions: Notes and marginalia”.
(266r-303r)
Evangelium secundum Ioannem.>Εὐαγγέλιον κατὰ Ἰωάννην<Ἐν ἀρχῇ ἦν ὁ λόγος …–…
τὸν κόσμον χωρῆσαι τὰ γραφόμενα βιβλία.
Edition Lake 1902, 157-201.
Further information:
The pericope adulterae (Jn. 7:53–8:11) was copied at the end on f. 303v. On f. 271r, presence of Jn. 5:4, which was not indicated as doubtful.
Textual readings inserted by Oekolampad and Gerbel into Erasmus’ 1516 NT edition: Jn. 1:28 from f. 266v, 10:8 f. 279v, 13:20 f. 285r (Scrivener 1894, ibid.).
(304r)
Dionysii Areopagitae excerptum.
[Excerpt by a later western hand:]
>Sanctus Dionysius de Ecclesiastica Hierarchia. c°. iii. Sic orat<Ἀλλ' ὦ θειοτάτη καὶ ἱερὰ τελετή, τὰ περικείμενά σοι συμβολικῶς ἀμφιέσματα …–…
καὶ ἀπερικαλύπτου φωτὸς ἀποπλήρωσον.
Edition G. Heil and A. M. Ritter, Corpus Dionysiacum II: Pseudo-Dionysius Areopagita. De coelesti hierarchia, de ecclesiastica hierarchia, de mystica theologia, epistulae (Patristische Texte und Studien 36), Berlin, New York 1991, 82; PG 3, 428C.
(304v)
Oda VI Graecae liturgiae Pentecostalis.
[Ode by a later western hand]
>Cosmas Hierosolymita in hymno pentecoste<Ναυτιῶν τῷ σάλῳ, τῶν βιοτικῶν μελημάτων.
(separate 300r-v)
Separatum caput 19:6-31 Evangelii secundum Ioannem.Ἰδοὺ ὁ ἄνθρωπος. Ὅταν οὖν εἶδον αὐτὸν οἱ ἀρχιερεῖς …–…
ἦν γὰρ μεγάλη ἡ ἡμέρα ἐκείνου τοῦ σαββάτου· ἠρώτησαν τὸν Πιλάτον ἵνα
[text then continues on f. 301r ].
Provenance of the manuscript:
John Stojković of Ragusa acquired the manuscript, corresponding to MS n°XII in John Cuno's 1511 list, when he was in Constantinople on a mission for the Council of Basel between 1435 and 1437. It originally constituted a New Testament in two distinct volumes (i.e. a tetraevangelium and a praxapostolos), which were hypothetically bound together, at John Stojković’s request, by a Byzantine bookbinder. This bookbinder, however, was not familiar with the canonical order of the New Testament texts in the West and thus mistakenly placed the Acts and Epistles before the Gospels (Andrist 2016a, 95; Andrist 2016b, 104; Vernet 1961, 84 n° 84). In 1437, John of Ragusa came back to Basel bringing the codex with him. He wrote on its back paste-down his ex-libris Card[inalis] Ragusini.
At Ragusa’s death in 1443, the manuscript was bequeathed to the Monastery of the Dominicans of Basel, who left on the front paste-down which was at that time a flyleaf the ex-libris Hic liber est fratrum Predicatorum conventus Basiliensis. In 1488, Johann Reuchlin (1455-1522) convinced the prior of the Carthusian Monastery of Basel, Jakob Louber (1440-1513), to make use of his influence to help him obtain the codex (Dall’Asta 1999, 78-89, Let. 25-26; Andrist 2016a, 87). With the endorsement of Jakob Sprenger (1435-1495), the Dominicans allowed Johann Reuchlin to keep the book as a loan until his death on the condition that it be returned to the monastery through his testament (Andrist 2016a, 88). In 1514, Erasmus of Rotterdam, who was looking for trustworthy manuscripts to prepare his 1st edition of the New Testament, borrowed the manuscript from Reuchlin (Dall’Asta 2007, 90-95, Letter n° 246; Andrist 2016a, 88-89). Nevertheless, Erasmus had doubts about the reliability of this textual witness because of its similarities with the Vulgate of Saint Jerome (Brown 2016, 126). That is why he enjoined his collaborators Johannes Oekolampad and Nikolaus Gerbel to make only little use of this particular manuscript and give preference to the readings found in Basel, Universitätsbibliothek, AN IV 1 and A III 15 (Andrist 2016b, 105; Brown 2016, 126). Despite those instructions, Oekolampad and Gerbel took out of AN IV 2 more than twenty readings of the Gospels that they then included into the text of the edition (listed in “Content”; see Scrivener, II, 1894, 183; Brown 2016, 126; Rummel 2003, 48). In 1516, Erasmus’ printer Johann Froben (1460-1527) gave back the manuscript to Reuchlin, after whose death in 1522 it was duly returned to the Dominicans: The last librarian of the monastery, Johann Ulrich Schweblin, probably wrote on the front paste-downplusquam triginta annos apud Reuchlinum fuit tandem post eius mortem redditus est conventui.
Acquisition of the manuscript:
In 1559, the manuscript was transferred to the University of Basel with the rest of the collection of the Dominican monastery.
Bibliography:
Wettstein, Johann Jakob. - Prolegomena ad Novi Testamenti Graeci editionem accuratissimam, e vetustissimis codd. mss. denuo procurandam. - Amstelaedami, 1730, pp. 55-56.
Wettstein, Johann Jakob. - Prolegomena in Novum Testamentum, notas adiecit atque appendicem de vetustioribus latinis recensionibus quae in variis codicibus supersunt. – Halae Magdeburgicae, 1764, pp. 110-111.
Von Tischendorf, Constantin. - Novum Testamentum graece. - Lipsiae, 1862, p. CXCIV.
Geiger, Ludwig. - Johann Reuchlins Briefwechsel. - Stuttgart, 1875 (reprinted Hildesheim 1962), pp. 16-18 (ep. 15), 17 n. 1, 225 (ep. 190), 258-259 (ep. 226).
Scrivener, Frederick Henry Ambrose. - A Plain Introduction to the Criticism of the New Testament: For the Use of Biblical Students. Vol. I. - Cambridge, 1883 (3rd ed.), p. 179.
Omont, Henri. - Catalogue des manuscrits grecs des bibliothèques de Suisse : Bâle, Berne, Einsiedeln, Genève, St. Gall, Schaffhouse et Zürich. - Leipzig, 1886, p. 7 n°8.
Hoskier, Herman Charles. - A full account and collation of the Greek cursive codex Evangelium 604. - London, 1890, Appendix F, pp. 3-4.
Scrivener, Frederick Henry Ambrose. - A Plain Introduction to the Criticism of the New Testament: For the Use of Biblical Students. Vol. II. - Cambridge, 1894 (4th ed.), p. 183.
Gregory, Caspar René. - Textkritik des Neuen Testamentes. - Leipzig, 1900-1909 (3 vols), pp. 127, 1093.
Lake, Kirsopp. - Codex 1 of the Gospels and its Allies. - Cambridge, 1902, passim.
Lehmann, Paul. - Johannes Sichardus und die von ihm benutzten Bibliotheken und Handschriften. - München, 1911, p. 90.
Von Soden, Hermann. - Die Schriften des Neuen Testaments in ihrer ältesten erreichbaren Textgestalt. - Göttingen, 1911, pp. 198 (as ε 01), 210, 211, 401, 450, 488 (as δ 254).
Escher, Conrad. - Das Testament des Kardinals Johannes de Ragusio. - In: Basler Zeitschrift für Geschichte und Altertumskunde 16 (1917), pp. 208-212, here p. 212.
Escher, Conrad. - Die Miniaturen in den Basler Bibliotheken, Museen und Archiven. - Basel, 1917, pp. 20-21.
Christ, Karl. - Die Bibliothek Reuchlins in Pforzheim. - Leipzig, 1924, p. 29.
Devresse, Robert. - Introduction à l’Étude des Manuscrits grecs. - Paris, 1954, p. 157.
Preisendanz, Karl. - Die Bibliothek Johannes Reuchlins. - In: Krebs, Manfred (ed.), Johannes Reuchlin, 1455-1522. Festgabe seiner Vaterstadt Pforzheim zur 500. Wiederkehr seines Geburtstages. - Pforzheim, 1955, pp. 35-82, here p. 66.
Clark, Kenneth W. - Observations on the Erasmian notes in Codex 2. - In: Aland, Kurt; et al. (eds.), Studia Evangelica I. Papers presented to the International Congress on “the four gospels in 1957” held at Christ Church, Oxford, 1957 (TU 73). - Berlin, 1959, pp. 749-756.
Vernet, André. - Les manuscrits grecs de Jean de Raguse. - In: Basler Zeitschrift für Geschichte und Altertumskunde 61 (1961), pp. 75-108, here p. 84, n° XII.
Reicke, Bo. - Erasmus und die neutestamentliche Textgeschichte. - In: Theologische Zeitschrift 22 (1966), pp. 254-265, here p. 263.
Metzger, Bruce M. - The Text of the New Testament. Its transmission, corruption and restoration. - Oxford, 1968, p. 61.
Nelson, Robert S. - The Iconography of Preface and Miniature in the Byzantine Gospel Book. - New York, 1980, p. 25, pl. 15.
Bentley, Jerry H. - Humanists and the Holy Writ. New Testament scholarship in the Renaissance. - Princeton, 1983, p. 130.
Rummel, Erika. - Erasmus’ annotations on the New Testament. From philologist to theologian (Erasmus Studies 8). - Toronto, Buffalo, London, 1986, pp. 35-42, here pp. 36-37.
Dall’Asta, Matthias; Dörner, Gerald. - Johannes Reuchlin Briefwechsel. Band I. - Suttgart, 1999, p. 78-89, Let. 25-26.
Brown, Andrew J. - Opera omnia Desiderii Erasmi Roterodami. VI-2. Novum Testamentum ab Erasmo recognitum. Pars II. Evangelium secundum Iohannem et Acta Apostolorum. - Amsterdam, London, New York, Oxford, Paris, Shannon, Tokyo, 2001, pp. 6-7.
Cataldi Palau, Annaclara. - Legature costantinopolitane del monasterio di Prodromo Petra tra i manoscritti di Giovanni di Ragusa († 1443). - In: Codices Manuscripti. Zeitschrift für Handschriftenkunde 37/38 (2001), pp. 11-50, here p. 16.
Rummel, Erika; Rabbie, Edwin. - Opera Desiderii Erasmi IX-4 Ordinis noni tomus quartus. Apologia qua respondet duabus invectivis Eduardi Lei. - Amsterdam, Boston, London, New York, Oxford, Paris, San Diego, San Francisco, Singapore, Sydney, Tokyo, 2003, p. 48.
Anderson, Amy S. - The Textual tradition of the Gospels: Family 1 in Matthew. - Leiden, Boston, 2004, pp. 108-109.
Brown, Andrew J. - Opera omnia Desiderii Erasmi Roterodami. VI-3. Novum Testamentum ab Erasmo recognitum. Epistolae Apostolicae (prima pars). - Amsterdam, Boston, Heidelberg, 2004, pp. 1-2.
Dall’Asta, Matthias; Dörner, Gerald. - Johannes Reuchlin Briefwechsel. Band III. - Suttgart, 2007, p. 90-95, Let. 246.
Greschat, Isabel (ed.). - Johannes Reuchlins Bibliothek gestern und heute. Schätze und Schicksal einer Büchersammlung der Renaissance. Ausstellung im Stadtmuseum Pforzheim, 9. September - 11. November 2007. – Heidelberg, Ubstadt-Weiher, Basel, 2007, pp. 65-66 (n° B3), pls. on pp. 90-91.
Cataldi Palau, Annaclara. - Jean Stojković de Raguse († 1443) : L’influence de ses manuscrits dans la diffusion de la culture Byzantine en Suisse et en Allemagne. - In: Annuaire de l’Université de Sofia "St. Kliment Ohridski", Centre de Recherches Slavo-Byzantines "Ivan Dujčev" 96 (15) (2011), pp. 93-132, here pp. 108-109, 111.
Brown, Andrew J. - Opera omnia Desiderii Erasmi Roterodami. VI-4. Novum Testamentum ab Erasmo recognitum. Epistolae Apostolicae (secunda Pars) et Apocalypsis Iohannis. - Leiden, Boston, 2013, p. 1.
Lafleur, Didier. - La Famille 13 dans l'évangile de Marc (New Testament Tools, Studies and Documents 41). - Leiden, Boston, 2013, pp. 7, 42, 47-48, 50, 53-54, 59, 67-68, 78-79, 134.
Elliott, James Keith. - A Bibliography of Greek New Testament Manuscripts. Third Edition. Supplements to Novum Testamentum. - Leiden, Boston, 2015, p. 130-131.
Jeggle, Christof. - Luxusgegenstände und Kunstwerke vom Mittelalter bis zur Gegenwart: Produktion, Handel, Formen der Aneignung. - Konstanz, 2015, pp. 262-264.
Andrist, Patrick. - Der griechische Text: “Basler” Handschriften als Vorlagen. - In: Dill, Ueli; Schierl, Petra (eds.), Das bessere Bild Christi. Das Neue Testament in der Ausgabe des Erasmus von Rotterdam. - Basel, 2016, pp. 99-109, here pp. 100, 104-107 (= Andrist 2016b)
Andrist, Patrick. - Structure and history of the Biblical manuscripts used by Erasmus for his 1516 edition. - In: Wallraff, Martin; Seidel Menchi, Silvana; Von Greyerz, Kaspar (eds.), Basel 1516: Erasmus’ Edition of the New Testament. - Tübingen, 2016, pp. 81-124, here pp. 86-95. (= Andrist 2016a)
Brown, Andrew J. - The Manuscript Sources and Textual Character of Erasmus’ 1516 Greek New Testament. - In: Wallraff, Martin; Seidel Menchi, Silvana; Von Greyerz, Kaspar (eds.), Basel 1516: Erasmus’ Edition of the New Testament. - Tübingen, 2016, pp. 125-144, here pp. 126, 157-158.
Dill, Ueli. - Das Novum Instrumentum von 1516. - In: Dill, Ueli; Schierl, Petra (eds.), Das bessere Bild Christi. Das Neue Testament in der Ausgabe des Erasmus von Rotterdam. - Basel, 2016, pp. 67-97, here p. 78.
Lucas, Jana. - Europa in Basel: das Konzil von Basel (1431-1449) als Laboratorium der Kunst. - Basel, 2017, p. 210.
Andrist, Patrick. - Érasme 1514-1516 et les étapes de la préparation du texte biblique et des prologues grecs du Novum Instrumentum : le témoignage des manuscrits. - In: Bibliothèque de l’École des Hautes Etudes. Sciences Religieuses 181 (2018), pp. 135-195, here pp. 140-141, 143 n. 24.
Andrist, Patrick. - Toward a definition of paratexts and paratextuality: The case of ancient Greek manuscripts. - In: Lied, Liv Ingeborg; Maniaci, Marilena (eds.), Bible as notepad, tracing annotations and annotation practices in late antique and medieval Biblical manuscripts (Manuscripta Biblica 3). - Berlin, 2018, pp. 130-149, here pp. 145-146.
Open in Mirador
Thumbnails