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An  Exhibition  of  Greek  Manuscripts 

from 

The  Kenneth  Willis  Clark 

Collection 


Perkins  Library  •  Duke  University 
March  1999 


For  the  FIFTIETH  ANNIVERSARY  MEETING 
of 

The  Society  of  Biblical  Literature 

The  American  Academy  of  Religion 
South-Eastern  Section 


Page  2. 


Curator  of  the  Exhibition  and  author  of  the  catalogue: 
John  Lawrence  Sharpe  ELT 

On  the  upper  cover  of  the  catalogue  is  a  reproduction  of  the  cover  of  Duke  Gk.  MS.  65,  the  manuscript 
placed  in  Duke  University  Library  to  celebrate  the  naming  of  the  Collection 
for  Kenneth  Willis  Clark. 
The  Kenneth  Willis  and  Adelaide  Dickinson  Clark  Endowment  Fund  has  provided  support  for  this 
catalogue  of  which  300  copies  have  been  printed  by  Wilson  Litho,  Inc.,  Morrisville,  North  Carolina. 

March  1999. 


Page  3. 


An  Introduction  and  Short  History 
of  the  Clark  Collection  of  Greek  Manuscripts 


Almost  seventy  years  ago  Professor  B.  Harvie  Branscomb  of  the  Duke  Divinity  School  found  a 
complete  manuscript  of  the  Greek  New  Testament  in  the  Munich  bookshop  of  Tauber 
and  Weil.  Professor  Branscomb  was  a  scholar  of  the  New  Testament  and  had  written  a 
number  of  books  and  articles  on  the  Greek  New  Testament  and  its  background.  When  he 
went  into  the  Munich  bookshop,  he  recognized  the  significance  of  the  large  codex  and 
arranged  for  its  purchase.  When  the  manuscript  arrived  in  the  Library  on  the  19th  of 
February,  1931,  it  was  accessioned  "Duke  Greek  MS.  1."  That  was  the  beginning  of  the 
development  of  the  collection  of  Greek  manuscripts  that  would  eventually  be  named  "The 
Kenneth  Willis  Clark  Collection  of  Greek  Manuscripts." 

In  the  same  year  that  the  manuscript  arrived  at  Duke,  a  young  scholar  and  student  of  Edgar  J. 
Goodspeed  at  the  University  of  Chicago  came  to  teach  in  the  Duke  Divinity  School.  His 
specialty  was  textual  criticism  of  the  New  Testament  (encouraged  by  the  knowledge  that 
the  University  Library  had  acquired  a  Greek  manuscript  of  the  New  Testament).  In  order 
to  continue  in  the  tradition  of  textual  studies,  Kenneth  Clark1  realized  that  it  was  necessary 
for  the  University  Library  to  acquire  the  raw  materials  of  research,  manuscripts  of  the 
New  Testament.  The  files  are  full  of  Professor  Clark's  letters  of  encouragement  and 
admonition  to  University,  Library,  and  Divinity  School  administrators  whenever  a 
manuscript  appeared  on  the  market.  Furthermore,  dealers  like  Bernard  Quaritch,  Alan 
Thomas,  and  Clifford  Maggs  in  London  were  aware  of  his  keen  interest  in  manuscripts  and 
on  every  occasion  that  one  appeared,  Professor  Clark  was  among  the  first  to  receive  the 
information. 

The  acquisition  of  the  Greek  manuscript,  a  complete  New  Testament,  was  the  beginning  of  a 
collection  that  would  eventually  contain  nearly  one  hundred  manuscripts  and  bear  the 
name  of  Kenneth  Willis  and  Adelaide  Dickinson  Clark.  And  justly  so  for  they  established 
an  endowment  begun  with  a  first  contribution  on  the  31st  of  March  1972.  Throughout  the 
years  they  continued  to  add  funds  to  that  account  and  left  the  residual  of  their  estate  to 
their  endowment  for  Greek  manuscript  acquisition.  In  May  1975  The  Friends  of  the 
Library  of  Duke  University  with  assistance  from  the  Divinity  School  purchased  a  fine 
manuscript  from  Lathrop  C.  Harper,  Inc.,  New  York.  On  the  15th  of  May  1975,  a 
ceremony  was  held  in  the  Biddle  Room  of  the  Rare  Book,  Manuscript,  and  Special 
Collections  Library  to  name  the  Greek  manuscript  collection  in  honor  of  Professor  Clark. 
Manuscript  65  was  presented  to  commemorate  the  event. 

Although  at  the  beginning  the  intention  was  to  collect  only  biblical  texts  of  the  New 
Testament,  as  time  passed  it  became  evident  that  the  study  of  Greek  manuscripts  in  general 
was  important  to  a  number  of  other  disciplines—  theology,  classics,  liturgies,  and  patristics. 


1  Born  in  New  York  City  11  January  1898;  died  in  Durham,  North  Carolina  27  July  1979;  Adelaide 
Dickinson  Clark  was  born  in  New  York  13  October  1898  and  died  in  Durham  15  May  1988. 


Page  4. 


Today  the  collection  contains  a  variety  of  materials,  bringing  with  them  diverse  histories,  a 
number  of  which  have  passed  through  notable  libraries  before  reaching  Duke's  collection. 

Among  the  largest  group  represented  in  the  collection  are  manuscripts  that  contain  texts  of  the 
New  Testament.  They  number  27.  Among  this  number  are  the  Four  Gospel 
manuscripts—  Tetraevangelia—MSS.  4,  5,  6,  15,  22,  25,  31,  38,  60,  and  64.  One  of  the  most 
notable  among  this  group  is  MS.  60,  also  known  as  Codex  Daltonianus.  Written  in  the 
latter  half  of  the  eleventh  century,  it  contains  commentary  for  each  of  the  Gospels.  It  is  of 
particular  interest  for  the  Duke  collection,  for  MS.  60  shared  a  place  alongside  Duke's  MS.l 
in  the  Monastery  of  Eikosophoenesis— the  Monastery  of  Twenty  Palms — in  Drama  in 
northern  Greece.  In  that  collection  Duke  MS.  60  bore  the  number  59,  occupying  a  place 
on  the  shelf  alongside  its  neighbor,  No.  60,  which  became  Greek  Ms.  1! 

For  reading  the  Gospels  in  the  services,  the  Byzantine  community  prepared  the  lectionary— 
Evangelion  in  Greek —  containing  the  Gospels  copied  out  in  the  order  in  which  the  lessons 
were  read  throughout  the  church  year,  beginning  with  Easter  Day  and  ending  with  Holy 
Saturday  and  the  Great  Vigil  of  Easter.  This  type  of  manuscript  is  represented  by  a 
number  of  examples,  notably  MSS.  10,  20,  12,  24,  27,  28,  39,  42,  65,  82,  83,  and  85.  There 
are  two  notable  examples  among  this  type — MSS.  65  and  85.  Ms.  65,  written  in  the 
eleventh  century,  was  presented  by  The  Friends  of  the  Library  in  honor  of  Professor 
Clark,  when  the  collection  was  named  in  his  honor.  This  manuscript  is  preserved  in  a 
Byzantine  binding  of  red  goatskin  over  thick  wooden  boards  with  a  silver  gilt  covering  on 
the  upper  cover.  It  is  worked  in  repousse  from  the  reverse,  in  part  with  dies,  with  figures 
of  the  Four  Evangelists  and  the  Crucifixion  accompanied  by  an  inscription  recording  that 
the  manuscript  was  the  property  of  the  Metropolitan  Church  of  St.  Stephen  in  the 
Province  of  Pisidia,  in  Asia  Minor. 

The  other  remarkable  manuscript,  MS.  85,  is  one  signed  by  Clement  the  Monk  who  dated  his 
work  when  he  completed  it  on  the  20th  of  July,  indiction  5,  in  the  year  6560  [i.e.,  A.  D. 
1052],  making  it  one  of  the  earliest  dated  Greek  lectionary  manuscripts.  At  one  time  it  was 
the  property  of  A.  N.  L.  Munby,  the  late  librarian  of  Kings  College,  Cambridge. 

Other  manuscripts  in  the  collection  represent  the  diverse  homiletical  and  liturgical  books 
needed  for  services  in  the  Byzantine  church.  There  are  sermons  by  St.  John  Chrysostom, 
St.  Gregory  of  Nazianzus,  and  St.  Basil,  among  others;  there  are  also  commentaries, 
liturgies  and  euchologia,  psalters,  sticheraria,  and  monastic  rules.  Apart  from  the 
theological  and  liturgical  writings,  there  are  a  number  of  works  by  classical  authors  of 
which  the  largest  and  probably  the  most  significant  is  that  represented  in  the  handicraft  of 
the  Renaissance  scribe  Damianos  Guidotes.  His  rendering  of  Aristotle's  Organon  (MS.  30) 
was  at  one  time  in  the  library  of  San  Francisco  della  Vigna  but  came  to  reside  in  the 
Holland  House  Library  in  London.  The  manuscript  survived  the  bombing  of  the  Library 
during  the  "blitz"  despite  the  loss  of  its  cover.  It  is  now  preserved  in  a  modern  dark  brown 
full  calf  binding. 

Another  manuscript  of  interesting  scribal  provenance  is  Ms.  39,  written  by  the  scribe  Lucas 
who  goes  by  several  names:  Luke  the  Cypriot,  Lukas,  Bishop  of  Buzau,  or  Luke  the 
Hungaro-Vlach.  A  large-format  lectionary  written  on  paper,  it  was  produced  for  the 
Voivode  Radu  of  Moldavia  or  Wallachia  and  finished  sometime  between  1626  and  1629.  In 


Page  5. 


all  likelihood  it  was  prepared  for  Miron  Barnowski  Movila  who  ruled  during  that  time. 
Famous  former  owners  are  also  represented  among  the  manuscripts —  most  notably  Sir 
Thomas  Phillipps.  But  we  also  find  Jacob  P.  R.  Lyell;  the  Duke  of  Sussex;  Sir  Austen 
Henry  Layard,  the  excavator  of  Nineveh;  Gerard  Meerman;  the  Honorable  Frederic 
North,  fifth  Earl  of  Guilford;  the  Rev.  Henry  Drury,  of  Harrow;  and  the  Jesuit  College  de 
Clermont,  Paris,  to  name  a  few. 

The  collection  could  not  have  been  built  without  the  interest  of  friends  who  have  contributed 
and  continue  to  contribute  to  the  development  of  the  collection.  Encouragement  and 
support  have  come  from  Mrs.  Adelaide  Dickinson  Clark,  who,  in  addition  to  giving  to  the 
Clark  Endowment,  gave  eight  manuscripts  (MSS.  74-81)  in  1979;  from  Mr.  and  Mrs.  Harry 
L.  Dalton  of  Charlotte,  North  Carolina,  who  have  enriched  the  collection  with  monetary 
gifts  and  the  special  manuscript  MS.  60;  and  from  Professor  William  H.  Willis  of  the 
Classics  Department  of  the  University  who  gave  among  other  manuscripts  and  papyri  MS. 
29,  a  liturgical  collection,  dated  13th  of  October  A.  M.  6920  (i.e.,  A.  D.  1411). 

As  a  collection  of  manuscripts,  it  is  far  richer  than  simply  a  collection  of  texts.  The  profile  of  a 
Byzantine  monastery  is  contained  in  the  diversity  of  the  contents,  bindings,  illuminations, 
and  provenance.  Romania,  Mt.  Sinai,  Trebizond,  and  Calabria  all  find  a  place  among  this 
diverse  collection  that  represents  the  rich  tapestry  of  politics,  economics,  philosophy  and 
religion  of  Byzantium —  a  civilization  rising  from  the  ashes  of  ancient  Greece  and  Rome 
that  encircled  and  dominated  the  Mediterranean  littoral  for  more  than  a  millennium. 


The  cabinets  are  numbered.  The  large  flat  cabinet  in  the  center  is  CABINET  1;  the  vertical 
cabinets  along  the  wall  of  the  Biddle  Room  are  numbered  CABINETS  2-4,  beginning  with 
CABINET  2  nearest  the  arches.  The  flat  cabinets  along  the  outside  windows  are  numbered 
CABINETS  5-7,  beginning  with  CABINET  5  nearest  the  gates  to  Circulation  and  Reference. 


Page  6. 


Table  of  Contents 

Introduction  p.  3 

Cabinet  L:  The  Greek  New  Testament  p.  7 

Cabinet  2.:  The  Classics  and  Byzantrjm  p.  19 

Cabinet  3.:  The  Liturgy—  the  Gospel  Unfolded  Week  by  Week  p.  28 

Cabinet  4.:  Bindings—  Clothed  in  Gold  and  Silver  p.  36 

Cabinet  5.:  Homilies—  The  Spoken  Word  as  Theology  p.  42 

Cabinet  6.:  Lives  of  the  Saints—  Examples  of  Faith  p.  49 

Cabinet  7.:  The  Monastic  Life—  Community  and  Obedience  p.  54 

Summary  Descriptive  List  of  the  Clark  Collection  p.  59 

New  Testament  Manuscripts  by  Gregory  number  p.  68 

Arrangement  accordlng  to  Date  p.  69 


Page  7. 


Cabinet  1. 

The  Greek  New  Testament— Continuous  Texts 
and  lectionaries 

All  but  three  books  of  the  New  Testament  were  written  between  A.  D.  50  and  100.  The 
originals  of  the"Gospels"  and  the  "Epistles"  disappeared  in  the  very  infancy  of  the  Church; 
no  allusion  is  made  to  them  by  any  early  Christian  writer.  Each  book  was  written 
separately  and  there  was  no  thought  of  combining  them  into  a  single  collection.  St.  Paul 
wrote  letters  to  the  congregations  at  Rome  and  at  Corinth  on  papyrus — the  common 
material  for  writing  whether  for  literary  or  for  private  texts.  The  Acts  of  the  Apostles  or 
the  Gospel  of  St.  Luke  written  on  papyrus  would  have  formed  a  portly  roll  of  some  nine 
meters.  Parchment  soon  made  its  appearance,  however,  and  that  was  to  change  things 
forever. 

The  New  Testament  began  to  take  its  form  in  the  second  century  when  the  Four  Gospels  were 
clearly  marked  as  an  authoritative  group.  Soon  the  Epistles  of  St.  Paul  were  grouped 
together  and  became  easily  recognized  and  distinguished.  After  the  establishment  of  these 
two  groups  of  writings,  the  Church  moved  toward  the  establishment  of  a  Canon,  or  an 
authoritative  collection  that  would  rank  with  authority  alongside  the  Old  Testament  as 
canonical. 

Emperor  Constantine  accepted  Christianity  in  the  fourth  century  and  ceased  to  persecute  the 
followers  of  Christ.  The  writings  of  these  early  books  of  the  New  Testament  no  longer 
needed  to  be  concealed  and  were  in  great  demand  by  the  converts  to  the  new  church. 

At  the  outset,  the  Books  of  the  New  Testament  were  circulated  individually,  but  soon  they 
began  to  group  themselves  into  Gospels  and  Epistles.  The  Revelation  of  John  did  not 
conform  and  therefore  it  remained  an  independent  oddity.  The  other  books  soon 
coalesced  around  the  type  of  literature  they  represented:  the  Four  Gospels  and  the  others; 
The  Acts  of  the  Apostles  and  the  Epistles.  The  Four  Gospels  and  the  thirteen  epistles  of 
St.  Paul  were  accepted  by  ca.  130  and  were  placed  on  the  same  footing  with  the  Old 
Testament  about  ca.  200  at  the  Council  of  Jamnia.  St.  Athanasius  in  his  Festal  Epistle  for 
369  provides  the  first  complete  list  of  the  present  books  of  the  New  Testament.  It  is  about 
this  time,  the  fourth  century  A.  D.,  when  parchment  became  the  primary  construction 
material,  that  all  twenty-seven  books  of  the  New  Testament  appeared  together  in  one 
volume.  Most  scholars  assign  to  this  earliest  period  two  splendid  examples:  Codex 
Vaticanus  and  Codex  Sinaitcus,  both  from  the  fourth  century.  Within  the  next  two 
centuries  Codex  Alexandrinus,  Codex  Ephraemis  Rescriptus,  and  Codex  Bezae  followed. 
Rarely  after  that  time  did  the  complete  New  Testament  appear.  In  addition  to  the  ones 
cited  here,  only  about  fifty  are  known  of  which  there  are  only  two  in  the  United  States — 


Page  8. 


one  at  Duke,  our  Ms.  1,  and  one  in  Maywood,  Illinois,  in  the  Gruber  Collection  at  the 
Lutheran  Theological  Seminary.2 

The  Four-Gospel  manuscript  often  contains  more  than  simply  the  texts  of  Matthew,  Mark, 
Luke,  and  John.  There  are  summaries  of  the  gospels,  lives  of  the  evangelists, 
superscriptions  and  subscriptions,  chapter  titles,  and  chapter  divisions.  Also  in  the 
contents  are  the  Eusebian  Canon  Tables,  ten  tables  that  use  Ammonias'  chapter  divisions 
to  provide  the  reader  with  a  harmony  of  the  contents.  The  Canon  tables,  forming  a  unity 
of  witness  of  the  four  Gospels,  also  serves  as  one  more  proof  that  the  four-fold  witness  is 
just  that  -  four  accounts  of  the  same  story  about  the  incarnation  of  the  Logos.  The  Four- 
Gospel  manuscript  represents  in  words  the  Heavenly  Kingdom  come  down  to  earth.  The 
Four  Evangelists  are  frequently  portrayed  on  the  four  pillars  that  support  the  dome  of  a 
basilica.  The  vault  of  heaven  is  filled  with  stars,  angels  and  archangels  with  the 
Pantocrator—  the  Almighty —  looking  down  on  the  faithful  from  the  center  of  the  ceiling. 

Irenaeus,  who  lived  between  A.  D.  150  and  200,  justified  the  existence  of  the  Four-Gospel 
arrangement.  He  says  that  there  are  four  regions  of  the  world,  four  winds,  four  seasons, 
and  indeed  the  Cherubim  have  four  faces,  that  of  a  man,  a  lion,  an  ox,  and  an  eagle,  all 
representing  the  Four  Evangelists—  Matthew,  the  man;  Mark,  the  lion;  Luke,  the  ox;  John, 
the  eagle.3  Iraeneus  continues,  "The  living  creatures  are  quadriform,  and  the  Gospels  are 
quadriform;  therefore  it  is  natural  that  the  Church  should  have  four  pillars  and  therefore 
four  corners."4  The  same  believing  community  that  regarded  the  four-fold  witness  as  a 
unity  constructed  a  church,  built  around  a  square  floor  plan  and  covered  by  a  hemisphere. 
Four—  no  more  and  no  less. 

For  the  Orthodox  Church,  the  Gospels  are  used  in  two  forms.  The  continuous  text,  called  the 
Tetraevangelia,  is  in  the  order  that  is  familiar  to  us — Matthew,  Mark,  Luke,  and  John; 
however,  the  lectionary  text,  the  Evangelion,  is  arranged  for  reading  throughout  the 
liturgical  year  beginning  with  John  chapter  one  on  Easter  Sunday.  The  Epistles  of  St.  Paul 
occupied  a  separate  volume.  These  were  the  standards  throughout  the  Byzantine  period. 
To  find  a  manuscript  copy  of  the  entire  Greek  New  Testament  before  the  beginning  of  the 
sixteenth  century  was  extremely  rare.  If  they  were  produced,  the  questions  arise  as  to 
why.  What  function  did  they  serve?  Were  they  for  worship?  Were  they  for  study?  Here 
preserved  in  this  collection  is  one  of  these  rarities:  a  copy  of  the  entire  Greek  New 
Testament  with  commentary.  Of  all  the  books,  the  Apocalypse  alone  is  without  marginal 
notations  even  though  the  scribe  notes  that  Andreas  of  Caesarea  had  written  a 
commentary  on  the  visionary  text  of  John  the  Theologian.5 


2  Gruber  1424  (Gregory-Aland  1424) 

3  See  Rev.  iv.6-10  and  Ezek.  i. 

4  The  "Gospel"  definitions  are  taken  from  the  writings  of  St.  John  Chrysostom,  Cyril  of  Alexandria,  but 

most  frequently  from  Irenaeus  (Adv.  Haer.,  m,  11,  8  =  Migne,  PG,  VH,  cols.  885  ff.).  See  also 
Hermann  Freiherr  von  Soden,  Die  Schriften  des  neuen  Testaments  (Gortingen:  Vandenhoeck  und 
Ruprecht,  191 1)  I.  i.  pp.  302  ff. 
3  The  story  of  the  manuscript  tradition  may  be  explored  in  the  works  of  Bruce  Manning  Metzger,  The 
Text  of  the  New  Testament:  Its  Transmission,  Corruption  and  Restoration  (Oxford:  The  Clarendon 
Press,  1964),  Sir  Frederic  Kenyon,  Our  Bible  and  the  Ancient  Manuscripts  (revised  by  A.  W.  Adams; 
introduction  by  G.  R.  Driver;  London:  Eyre  &  Spottiswoode,  1958);  Harry  Y.  Gamble,  Books  and 
Readers  in  the  early  Church:  a  History  of  Early  Christian  Texts  (New  Haven:  Yale  University  Press, 


Page  9. 


MS.  1.  New  Testament,  cm.  A.  D.  1200;  Parchment,  198  ff. 
Gregory- Aland  1780. 

This  manuscript  with  its  remarkable  scribal  decoration  is  written  in  a  very  neat,  small 
minuscule  hand.  The  muted  tones,  the  zoomorphic  figures  used  for  the  initial  letters,  and 
the  thickness  and  color  of  the  parchment  are  enhanced  by  the  Byzantine  monastic  binding 
of  dark  brown  goatskin  over  wooden  boards.  This  manuscript  is  from  the  thirteenth 
century  and  is  one  of  fifty  surviving  copies  of  complete  New  Testaments  in  Greek  in  the 
world.  There  are  only  two  in  the  United  States:  Duke  Greek  Ms.  1  and  Gruber  Ms.  152  in 
the  Theological  Seminary  of  the  Evangelical  Lutheran  Church  in  Maywood,  Illinois.6 
Remarkably,  both  of  them  came  to  reside  at  some  time  in  the  Monastery  of  the  Twenty 
Palms  near  Kosinitza  in  northern  Greece.7 

Greek  Manuscript  1  was  the  first  Greek  manuscript  acquired  by  the  Duke  University  Library 
in  1931  and  is  still  the  most  significant  among  the  98  manuscripts  that  make  up  the 
collection.  It  contains  the  entire  New  Testament,  including  the  Book  of  Revelation, 
written  by  a  single  scribe,  who  copied  out  not  only  the  text  of  the  entire  New  Testament 
but  also  added  extensive  marginal  commentary  to  almost  every  book.  The  margins  of  the 
Gospels  and  the  Acts  are  filled  with  text  in  his  very  small  script.  The  only  book  without 
any  marginal  commentary  is  the  Book  of  the  Revelation  of  St.  John. 

The  commentaries,  called  catenae,  are  compilations  of  comments  from  the  fathers,  strung 
together  like  links  in  a  chain  to  form  a  continuous  exposition  of  a  passage  of  scriptures. 
The  text  of  the  commentary  that  surrounds  the  Scriptural  text  is  supplied  with  little  signes 
de  renvoies  made  up  mostly  at  the  fancy  of  the  scribe  to  point  to  the  place  in  the  text  for 
which  the  comment  was  written.  The  comments  may  be  drawn  from  one  or  many 
sources,  with  the  source  or  author  sometimes  noted.  Catenae  first  appeared  as  the  golden 
age  of  patristic  exegesis  came  to  an  end  in  the  fifth  century.  Among  the  earliest  of  the 
compilers  was  Procopias  of  Gaza  (d.  A.  D.  538);  others  who  made  compilations  were 
Olympodorus  of  Alexandria  (VI  Century);  Andreas  the  Presbyter  (VII  Century),  and 
Nicetas  of  Heraclea  (XI  Century).  By  the  time  this  manuscript  was  written  there  were 
many  permutations  to  the  traditions  of  catenae,  mostly  anonymously  compiled  and  altered 
as  they  were  copied.  As  is  often  the  case,  there  may  be  similarities  with  those  catenae 
published  by  John  Anthony  Cramer  in  the  1830s,8  but  they  do  not  conform  consistently 
throughout  with  the  printed  form.  There  remains  a  great  deal  of  work  yet  to  be  done  on 
sorting  out  the  relationships  among  the  various  traditions. 


1995);  and  his  The  New  Testament  Canon:  Its  Making  and  Meaning  (Philadelphia:  Fortress  Press, 
1985). 

6  Kenneth  W.  Clark,  A  Descriptive  Catalogue  of  Greek  New  Testament  Manuscripts  in  America,  with  an 

Introduction  by  Edgar  J.  Goodspeed  (Chicago:  The  University  of  Chicago  Press,  1937),  pp.  104-106. 

7  See  Basiles  Atsalos,'//  Ovofiaaia  rfjg'iepdg  Movr\g  tfjg  Tlavayiag  rfjg AxeipOJtonjrov  xov  Flayyaiov,  rfjg 

rfjg  Kocnvitarig  i)  EiKooi<poivio<rrig  (Afinoc,  Apdtiai;,  IaxopiKO,  Sepri1  8rpoo"iet>|i.riT0)v  2).  Drama 
1996;  and  the  review  by  Christos  Tzitzilis,  in  Jabrbucb  der  Osterreichischen  Byxantinistik,  XL VIII 
(1998),  382-383 

8  Catenae  Graecorum  Patrum  in  Novum  Testamentum,  edited  by  John  Anthony  Cramer;  Oxonii:  E 

typographeo  Academico.  1940-. 


Page  10. 


Although  the  manuscript  was  recorded  for  Caspar  Rene  Gregory9  by  Kirsopp  Lake  in  1902 
when  he  was  in  Drama,  the  scribal  hand  and  decorations  point  to  its  origins  in  the  south 
of  Italy.  There  was  a  thriving  Greek  monastic  community  there  that  traced  its  beginnings 
to  the  seventh  century.10  It  survived  well  into  the  fifteenth  century.  When  it  began  to  fall 
into  disorder  and  decay,  Cardinal  Bessarion  among  others  began  wholesale  acquisition  of 
unused  libraries.  He  acquired  the  whole  of  the  library  of  St.  Nicholas  of  Casola  about 
1460  and  made  it  the  nucleus  of  the  magnificent  collection  of  Greek  manuscripts  that  he 
left  to  St.  Mark's  in  Venice.  The  Turks  destroyed  the  remainder  of  the  St.  Nicholas 
library  when  they  sacked  the  monastery  in  1481.  In  1472  after  the  death  of  Cardinal 
Bessarion,  Janus  Lascaris,  successor  to  Cardinal  Bessarion,  entered  the  service  of  Lorenzo 
the  Magnificent  and  was  assigned  the  task  of  collecting  manuscripts  for  the  Medicean 
Library  in  Florence.  He  frequently  made  journeys  to  Calabria,  Sicily,  and  Greece  in 
search  of  manuscripts.11  Sometime  during  the  dispersal  of  the  libraries  in  the  Calabria,  our 

Greek  Ms.  1  found  its  way  to  Kosinitza  and  then  to  the  Movfi  Tfjc,  EtKOOt^otvtocrnq 

the  Monastery  of  Twenty  Palm  Trees — where  it  was  given  the  number  60.  During 
World  War  I  and  the  crisis  in  the  Balkans,  the  monastery  libraries  in  that  region  were 
dispersed  for  "safe  keeping,"  and  many  of  the  treasures  eventually  found  their  ways  into 
the  hands  of  book  dealers  in  Switzerland  and  Germany. 

Duke  Professor  B.  Harvie  Branscomb13  received  a  Guggenheim  Fellowship  in  1929  to  study 
early  Christian  Ethics  and  Palestinian  archaeology.  While  traveling  in  Germany,  he 
discovered  a  complete  New  Testament  in  the  Munich  bookshop  of  Tauber  and  Weil.  On 
the  19th  of  February  1931,  it  became  Duke  Greek  Ms.  1. 

Acquired  the  19th  of  February  193 1 . 


MS.  60.  Tetraevangelion.  Four  Gospels  with  Catenae 
(Codex  Daltonianus).  Parchment;  ca.  A.  D.  1050;  352  ff. 
Gregory- Aland  1423. 

This  remarkable  Four-Gospel  manuscript  was  the  shelf-mate  to  Duke  Greek  Ms.  1  in  the 
Monastery  in  Kosinitza:  Duke  Greek  Ms.  1  was  Kosinitza  60  and  Duke  Greek  Ms.  60  was 
Kosinitza  59!  Two  scribes  write  the  text — the  scribe  responsible  for  most  of  the 
manuscript  (ff.  1-347")  writes  a  clear,  neat,  largish,  rounded  Byzantine  book  hand  in  a  dark 
brown  to  brownish  black  ink.    He  writes  a  much  smaller  hand  for  the  commentary.    He 


9  Gregory,  Textkritik  des  neuen  Testamentes,  III  (Leipzig:  J.  C.  Hinrichs'sche  Buchhandlung,  1909),  1 180. 

10  Kirsopp  Lake,  "The  Greek  Monasteries  in  South  Italy,"  Tin  Journal  of  Theological  Studies  IV  (1902),  345- 

368;  517-542;  V  (1903),  23-  41,  189-202;  cf.  Also  Pierre  Batiffol,  L'Abbaye  de  Rossano  (Paris:  Alphonse 
Picard,  1891),  passim. 

11  This  account  is  preserved  in  Cod.  Vat.  Gr.  1412  and  has  been  published  by  K.  K.  Miiller  in  the 

Centralblatt  fiir  Bibliothekswesen  (1884),  pp.  333  ff. 
u  See  Gregory,  Textkritik,  cited  above. 
13  A  New  Testament  scholar,  B.  Harvie  Branscomb  came  to  Duke  as  the  Director  of  Libraries  in  1925, 

served  as  Dean  of  the  Divinity  School  from  1944-46  before  moving  to  Vanderbilt  University  as 

Chancellor  from  1946  -  1963.  He  died  in  Nashville,  Tennessee,  on  the  23rd  of  July  1998  at  the  age  of 

103. 


Page  11. 


uses  his  own  creative  imagination  to  construct  the  signes  de  renvoies  which  are  gilt.  A 
quire  was  missing  or  damaged  at  the  end  and  Scribe  II  copied  over  the  last  six  leaves  in 
black  ink  in  a  hand  not  so  well  practiced  as  the  first  scribe.  His  signes  de  renvoies  are  red, 
although  they  appear  to  have  been  black  originally. 

The  contents  of  the  catenae  do  not  conform  consistently  to  any  of  the  published  editions.  So 
for  the  moment  we  must  note  their  source  as  "unidentified."  In  addition  to  the  marginal 
commentary,  the  manuscript  includes  chapter  headings  and  introductions,  i.  e.,  hypotheses, 
for  Mark  and  Luke  but  not  Matthew  and  John.  The  decorations  are  of  the  simple 
rectangular  forms  filled  with  circles  and  floral  ornament. 

The  binding  is  fifteenth-century  Byzantine,  likely  created  in  the  same  shop—  if,  indeed,  not  by 
the  same  craftsman — as  the  one  who  bound  Duke  Greek  Ms.  1.  The  dark  brown  morocco 
over  the  cypress  has  been  impressed  with  several  of  the  same  tools  and,  even  more  telling, 
the  manner  in  which  the  covers  have  been  attached  to  the  textblock  bear  the  same  angle  at 
which  the  holes  for  the  attachments  were  drilled.  Even  the  sewing  threads  appear  to  be 
the  same.  Can  one  confidently  suggest  that  the  binding  of  these  two  books  was  the  work 
of  the  same  craftsman  working  in  the  bindery  of  the  Monastery  of  Twenty  Palms  in 
Kosinitza? 

Sometime  during  the  Balkan  Wars  the  manuscript  traveled  into  central  Europe  passing  from 
Kosinitza,  to  arrive  eventually  at  the  auction  house  of  Hartung  &  Karl  in  Munich  where  it 
was  sold  as  Lot  31  on  the  15th  of  November  1972.  Representing  the  University  Library, 
the  book  dealer  Bernard  Rosenthal,  Berkeley,  California,  acquired  the  manuscript.  On  the 
2nd  of  April  1973,  Mr.  Harry  L.  Dalton  presented  the  manuscript  as  a  gift  to  the  University 
Librarian,  Dr.  Benjamin  E.  Powell,  in  the  Biddle  Room  of  the  Rare  Book,  Manuscript,  and 
Special  Collections  Library.  It  was  placed  in  the  Clark  Collection  as  Codex  Daltonianus  in 
appreciation  for  his  gift  and  to  honor  Mr.  Dalton. 

Gift  of  Harry  L.  Dalton,  1973. 


MS.  15.  Tetraevangelion.  Four  Gospels.  Parchment  and 

PAPER;  ca.  A.  D.  1100  AND  XVI™  CENTURY.   248# 

The  center  of  worship  for  the  Orthodox  Christian  revolves  around  the  text  of  the  Four 
Gospels — there  could  be  only  four,  according  to  Irenaeus,  because  there  are  four  winds, 
four  corners  of  the  earth,  and  four  seasons.  Even  in  the  basilica  structure  on  the  four 
quinches  of  the  four  columns  that  hold  up  the  central  dome  artists  provided  mosaics  of  the 
Four  Evangelists  indicating  the  significant  role  they  have  in  their  account  of  the 
Incarnation —  Heaven  come  down  to  earth. 

Verse  divisions  as  we  know  them  would  not  come  about  until  1551  when  Robert  Estienne, 
having  escaped  his  Roman  Catholic  persecutors  in  Paris  for  the  Protestant  center  Geneva, 
produced  a  small  two-volume  set  of  the  Greek  New  Testament  with  marked  divisions. 
Before  that  time  there  were  several  systems  in  use,  the  most  common  being  a  system  of 
K£<j>dA.ata,  or  chapters,  each  with  its  own  rixtan,  or  titles,  which  are  found  in  the  Codex 


Page  12. 


Alexandrinus.  Frequently  these  title  lists  are  drawn  up  and  placed  before  the  book  as  a 
kind  of  summary  outline  of  the  contents.  There  is  also  an  ingenious  system  drawn  up  by 
the  father  of  Church  History,  Eusebius  of  Caesarea  (ca.  A.  D.  260-ca.  340)  in  which  he 
divided  the  Gospels  into  much  smaller  passages.  There  are  355  in  Matthew,  233  in  Mark, 
342  in  Luke,  and  232  in  John.  For  these  smaller  passages,  he  prepared  ten  Kavovec,,  or 
tables,  in  which  he  placed  the  numbers  of  parallel  passages  in  columns.  The  first  column  is 
for  references  to  common  material  found  in  all  four  Gospels,  followed  by  references  to  the 
common  materials  in  three  Gospels,  then  that  which  is  common  to  two,  until  all  the 
combinations  had  been  completed.  The  final  table  lists  the  passages  unique  to  each 
Gospel.  In  the  margins  of  the  text  one  can  see  the  two  numbers,  placed  one  above  the 
other.  The  upper  number  is  the  number  of  the  passage  peculiar  to  that  text.  The  lower 
number  signifies  the  canon  in  which  it  may  be  found.  The  margins  are  filled  with  these 
locating  aids. 

Several  leaves  at  the  beginning  of  this  manuscript  are  missing  as  the  result  of  an  attack  by  a 
precocious  mouse  that  nibbled  the  edges  but  did  not  touch  a  word  of  the  text.  This  Four- 
Gospel  manuscript  was  written  in  a  small  and  carefully  executed  minuscule  with 
interchangeable  use  of  uncial  and  minuscule  characters.  He  has  used  a  fine  nibbed  reed  pen 
in  brown  ink  that  ranges  from  a  medium  to  deep  brown.  The  strokes  of  the  letters  are 
without  thicks  and  thins;  the  accents  are  small,  hardly  more  than  a  carefully  formed  fleck 
or  an  extended  dot,  but  firmly  and  carefully  placed. 

As  for  its  text,  this  manuscript  has  several  remarkable  readings:  At  Matthew  xv.  13  (f.  56T)  the 
original  scribe  wrote  "Watch,  therefore,  for  you  know  neither  the  day  nor  the  hour." 
This  is  regarded  as  the  oldest  reading,  but  a  medieval  corrector  has  added  in  the  margin  "in 
which  the  Son  of  Man  comes."  Of  considerable  interest  is  the  alteration  of  the  text  in  the 
story  of  Jesus  on  the  road  to  Emmaus  at  Luke  xxiv.  43  if.  187").  When  Jesus  appears  to  the 
two  disciples  on  the  road,  they  give  him  a  piece  of  fish  to  eat  to  prove  that  he  reappeared 
in  the  flesh  after  the  Resurrection.  The  scribe  follows  the  popular  medieval  gloss  that 
transforms  the  ceremony  of  the  occasion.  He  adds  Kcri  en\Xo\na  eScoicev  ccoratc,  "and  the 
remainder  he  gave  to  them."  A  later  corrector  has  drawn  a  red  line  through  this  gloss. 

The  bookdealers  Quaritch  and  McLeish  and  Sons  originally  offered  the  manuscript  to  the 
British  Library.  A.  S.  Collins,  the  Keeper  of  Manuscripts,  declined.  He  thought  the  price 
asked  by  the  owner  Ulysses  Spanakidis,  a  "translator  and  author"  who  lived  in  Alexandria, 
was  too  high.  However,  while  Professor  Kenneth  Clark  was  directing  the  microfilming 
project  in  Jerusalem  and  Mt.  Sinai  for  the  Library  of  Congress, M  he  received  by  camel  post 
a  letter  from  an  Alexandrian  Greek  addressed  To  the  President  of  the  American  Mission  for 
Photographing  the  Manuscripts  of  the  Convent  of  Mount  Sinai  at  Gabal-el-Tor  [i.e.,  K.  W. 
Clark],  6  of  January  1950  offering  the  manuscript  for  sale.  After  two  visits  to  Alexandria 
in  the  spring  of  1950,  Professor  Clark  secured  the  manuscript  for  the  Duke  University 
Library  in  September. 

Acquired  for  the  Library  by  Professor  K.  W.  Clark,  September  1950. 


14  See  Checklist  of  Manuscripts  in  St.  Catherine's  Monastery,  Mount  Sinai,  microfilmed  for  the  Library  of 
Congress,  1950,  prepared  under  the  direction  of  Kenneth  W.  Clark,  General  Editor  of  the  Mount 
Sinai  Expedition,  19*9-59,  Washington:  Library  of  Congress,  1952. 


Page  13. 


MS.  38.  Tetraevangelion.  Four  Gospels.  Parchment,  ca. 
A.  D.  1200;  272  ff. 

This  Four-Gospel  manuscript  in  a  Byzantine  binding  contains  portraits  of  each  of  the 
Evangelists.  The  best-preserved  portrait  is  that  of  the  Evangelist  John.  The  survival  of 
illustrations  in  Byzantine  manuscripts —  especially  Evangelists'  portraits —  is  less  likely  than 
that  of  illuminations  in  Western,  or  Latin,  manuscripts.  The  large  amount  of  fat  left 
during  the  preparation  of  the  surface  contributes  to  the  deterioration  of  the  illumination. 
Byzantine  parchment  frequently  does  not  have  the  binding  agents  nor  the  red  or  white 
bole  or  gesso  so  commonly  used  in  Western  manuscripts.  Both  the  supporting  material 
and  the  binding  agents  contribute  to  the  flaking  of  the  illuminations  in  Byzantine 
manuscripts. 

The  standard  pose  for  the  Evangelist  John  is  either  seated  in  his  high-back  wicker  chair  or 
standing,  attentive  to  the  voice  from  Heaven,  while  dictating  to  his  amanuensis  Prochorus, 
who  is  usually  seated  and  writing.  In  contrast  to  Luke  and  Mark,  John  is  portrayed  as  an 
old  man.  Here  he  wears  a  greyish-blue  himation  over  a  dark  blue  chiton,  and  is  holding  an 
open  codex  on  his  lap  with  the  right  hand  at  the  tail  fore  edge  on  the  lower  half  of  the 
codex  and  his  left  hand  at  the  head  fore  edge  of  the  upper  half.  He  is  facing  a  reading  desk 
over  which  is  draped  an  unrolled  scroll.  Notice  that  on  the  adjacent  writing  cabinet  is  an 
open  pencase. 

Writing  about  the  manuscript  when  it  appeared  at  exhibition  in  Chapel  Hill  in  1971,  Professor 
Jaroslav  Folda  says 

The  heads  of  the  Duke  University  evangelists  with  their  layers  of  hair  and  that  of  John 
with  his  long  flowing  gray  beard  are  distantly  related  to  a  simpler  set  of  author 
portraits  in  a  Walters  Art  Gallery  Gospel  book  of  the  mid-thirteenth  century. 
However,  the  proportions  of  the  figures  and  the  developed  system  of  highlights  as 
found  in  Leningrad  Gospels  and  Acts  of  the  Apostles  (St.  Petersburg,  State  Public 
Library,  Greek  Ms.  101)  suggests  the  Duke  codex  was  painted  in  Constantinople  after 
the  Greeks  regained  their  capital  in  1261.  These  fine  evangelists  thus  belong  to  the 
early  part  of  the  last  flowering  of  Byzantine  art,  the  Palaeologan  period. 

This  Four-Gospel  manuscript  traces  his  recent  history  to  the  British  author  and  diplomatist, 
Sir  Austen  Henry  Layard  (1817-1894)  from  whom  it  passed  with  other  properties  upon  his 
death  to  the  Governors  of  Canford  School  in  Wimborne.  When  those  properties  were 
sold  in  1967  at  Sothebys  (Lot  146;  12  December  1967),  it  was  purchased  by  funds  from  a 
Ford  Foundation  Grant,  and  in  January  1967  became  Duke  Greek  Ms.  38. 16 

Acquired  by  purchase  at  auction  on  the  12™  of  December  1967. 


15 


Jaroslav  Folda,  and  John  M.   Schnorrenberg.     A  Medieval  Treasury  from-  Southeastern  Collections. 
Exhibited  at  the  William  Hayes  Ackland  Memorial  Art  Center,  the  University  of  North  Carolina  at  Chapel 
Hill,  April  4  -  May  21,  1971.   [Chapel  Hill,  William  Hayes  Ackland  Memorial  Art  Center,  University 
of  North  Carolina,  1971].  Exhibit  item  28. 
16  This  manuscript  was  purchased  with  Duke  Greek  Mss.  33-37. 


Page  14. 


MS.  39.    Evangelion.    Four  Gospels.    Daily  Lectionary. 

Paper;  A.  D.  1627  by  the  scribe  Lucas  Buzau,  or  Luke  the 

CYPRIOTE;  260^ 

For  the  Greek  Christian  the  Gospel  is  an  integral  part  the  liturgy  that  is  unfolded  week  by 
week  in  his  parish  church.  Throughout  Orthodox  Christendom  the  liturgy  has  remained 
at  the  very  heart  of  the  Church's  life. 

An  Evangelion  (Eurxyye^tov)  contains  only  those  Gospel  passages  that  are  actually  read  in  the 
Eucharist  throughout  the  entire  Church  year  that  begins  on  Easter  Sunday  and  ends  on 
Holy  Saturday.  An  Evangelion  almost  always  has  two  parts.  The  first  part  provides  the 
readings  for  the  movable  cycle  in  which  the  date  of  Easter  differs  from  year-to-year.  The 
liturgical  order  of  readings  are  as  follows:  John— the  period  from  Easter  to  Pentecost, 
Matthew—  from  Pentecost  to  the  Exaltation  of  the  Holy  Cross  (the  14th  of  September); 
Luke —  from  the  Sunday  nearest  the  14th  of  September  until  the  beginning  of  Lent,  and 
Mark —  throughout  Lent. 

Along  with  these  readings  for  the  movable  feasts  are  the  Twelve  Passion  Gospels  read  at 
Orthros  (the  morning  office)  on  Good  Friday.  These  are  a  composite  of  harmonized 
readings  from  the  Four  Gospels  that  are  arranged  to  recount  chronologically  the  events  of 
Jesus'  passion  and  death. 

The  second  part  is  the  synaxarion.  Here  are  listed  the  readings  for  each  day  of  the  year  for  the 
prescribed,  or  immovable,  feasts  from  the  1st  of  September  through  the  31st  of  August.  If 
the  full  Gospel  reading  for  the  day  appears  elsewhere  in  the  Lectionary,  usually  a  citation 
as  to  where  it  may  be  found  is  given;  otherwise,  the  full  Gospel  passage  is  provided. 

This  remarkable  Evangelion  is  written  in  the  style  that  became  identified  with  the  production 
of  manuscripts  in  the  area  of  Moldavia  and  Wallachia,  that  is,  modern-day  Romania.  This 
distinctive  style  originated  in  the  scriptorium  at  the  Hodegon  Monastery  in 
Constantinople  east  of  Hagia  Sophia  near  the  sea  walls.  Its  name  is  derived  from 
"Hodegon"  OSnyrov  which  in  Greek  means  the  monastery  "of  guides  or  conductors."  It 
seems  that  the  name  came  from  the  monks  who  led  blind  pilgrims  to  a  miraculous  spring 
that  was  able  to  restore  sight. 

The  Hodegon  monastic  complex  was  build  by  the  LXth  Century,  perhaps  by  Michael  HI  (A.  D. 
842-867),  and  restored  again  in  the  XIIth  Century.  When  a  scriptorium  flourished  there 
during  the  Palaeologan  period,  from  1355  to  the  capture  of  Constantinople  by  the 
Ottoman  Turks  in  1453,  they  specialized  in  the  production  of  deluxe  liturgical 
manuscripts.  Among  its  scribes  were  Chariton  (fl.  1319-46)  and  Ioasaph  (/I.  1360-1405/6). 
The  tradition  would  be  revived  and  continued  centuries  later  in  Romania.  The  calligraphy 
of  Luke  the  Cypriot,  who  was  one  of  the  most  skilled,  productive,  and  influential  post- 
Byzantine  practitioners  of  this  highly  refined  liturgical  calligraphy,  is  traceable  back  at 
least  three  hundred  years  to  the  Palaeologan  scribal  school  centered  in  the  Hodegon 
Monastery.    In  layout  and  choice  of  colors,  especially  in  the  use  of  carmine  ornament, 


Page  15. 


Duke  Greek  Ms.  39  shows  remarkable  parallels  with  manuscripts  from  the  Hodegon 
school.17 

The  unusual  wealth  and  independent  status  within  the  Ottoman  world  gave  Romania  a  unique 
position  to  assume  the  role  of  protector  of  Orthodoxy.18  Beginning  sometime  around 
1580  and  on  through  the  seventeenth  century,  the  royal  house  of  Wallachia  supported  a 
major  revival  in  the  production  of  elegant  service  books.  At  the  center  of  the  revival  of 
this  style  of  writing  in  Romania  was  the  talented  scribe  and  artists  Luke,  Bishop  of  Buzau, 
or  Luke  the  Cypriot,  the  Metropolitan  of  Hungro-Wallachia.  He  apparently  spent  most 
of  his  time  in  Romania,  having  emigrated  there  when  the  Turks  captured  Cyprus  in 
1571. 19  He  lived  there  until  his  death  in  1629,  just  two  years  after  he  wrote  this 
manuscript. 

In  the  colophon  on/  260r,  Luke  identifies  himself  and  his  patron: 

O  Ttapov  Getov  Kai  iepov  I  e-uayyeXtov  eypd(()Ti  I  8td  xeipoc^euot)  tot)  td  I 
rcetvoij,  cuKoftt-axiac,,  I  XouKd'  At'  e^oSou  dvTwvtov  ypauua  I  TtKov  zov 
iptouaKaptotou  I  pdSoutax  poe(365a  Kai  I  £7t£860T|  ev  xfj  xetpi  atranrl  Kai  oi 
dvaytvaiGKOVTEC,  ev%eaQe  I  f|uwv  5td  tov  Ktiptov  eiouc,  £pte' 

In  part  the  translation  reads  as  follows: 

The  present  godly  and  holy  Gospel  was  written  by  me,  the  humble  Hungaro- 
Vlach  Luke,  at  the  request  of  the  noble  lord  Antonius,  secretary  of  the  thrice- 
blessed  Radu  Voivode,  and  was  given  into  his  hands  in  the  year  1627. 

Likely,  the  recipient  was  Alexander  VII,  the  Coconsul,  who  ruled  over  Wallachia  from  August 
1623  until  November  1627  and  over  Moldavia  from  July  1629  until  28  April  1630.20  The 
work  of  Lucas21  has  been  the  study  of  several  works  by  most  notably  Linos  Politis"  and 
Gary  Vikan.23 


17  Linos  Polites,  Byzantinische  Zeitscbrifi  LI  [1958]  17-36,  261-287.    See  also  G.  Cront,  "Le  chypriote 

Luca  eveque  et  metropolite  en  Valachie  (1583  -  1629J.  TIpaKTiKa  xoi)  Ttpoxov  Siedvovg 
KvnpoXoyiKOV  IvveSpiov  III  (Nicosia,  1973),  45  ff. 

18  Steven  Runciman,  The  Great  Church  in  Captivity  (Cambridge:  University  Press,  1968),  pp.  367ff. 

19  See  A.  Camariano-Cioran,  "Contributions  aux  relations  rumano-chypriote,"  Revue  des  etudes  sud-est 

europeennes,  XV  (1977),  493  ff. 

20  See  "The  Chronological  Table  of  the  Ruling  Princes,"  Nicolae  Iorga,  History  of  Roumania,  ed.  by 

McCabe,  p.  268.  See  also  the  unpublished  Ph.  D.  dissertation  of  Gary  K.  Vikan,  "Illustrated 
Manuscripts  of  Pseudo-Ephraem's  'Life  of  Joseph'  and  the  Tlomance  of  Joseph  and  Aseneth'," 
Princeton  University,  1976. 

21  Among  the  manuscripts  known  to  have  been  written  by  Lucas  are  the  following:  Athens,  Byzantine 

Museum,  cod.  203;  Athens,  National  Library,  codices  755  [A.  D.  1577]  and  836;  Athens,  Senate 
Library,  cod.  11;  Baltimore,  Walters  Art  Gallery,  cod.  W535;  Phanar  (Constantinople),  Patriarchal 
Library  (now  lost);  Jerusalem,  Treasury,  cod.  2;  St.  Petersburg,  IAR,  cod.  189;  Meteora,  Barlaam, 
codices  34  and  78;  Meteora,  Metamorphosis,  codices  624  and  654y;  Mount  Athos,  Dionysiou,  cod. 
429  [A.  D.  1588];  Mt.  Athos,  Iviron,  Codices  1385,  1423m;  Mt.  Athos,  Iviron,  Akathistos  Hymn 
(roll);  Mt.  Athos,  Great  Lavra,  codices.  H148  and  WHO;  Mt.  Athos,  Panteleimon,  cod.  426;  Mt. 
Athos,  St.  Paul  Skiti,  cod.  806;  Mt.  Athos,  Simonpetras  (lost);  Mt.  Sinai,  St.  Catherine's,  1480;  Naxos, 


Page  16. 


The  high  quality  of  Luke's  work  is  evident  in  all  aspects  of  the  production  of  this  book.  The 
paper  is  of  the  finest  quality,  heavily  sized  and  burnished  to  give  a  highly  reflective  and 
glossy  surface;  the  ink  is  deep  black  iron-gall  with  carbon;  the  colors  are  vibrant;  and  the 
layout  is  balanced.  The  separations  within  the  phrases  in  the  text  are  in  gold.  At  some 
time  the  manuscripts  were  covered  with  red  velvet,  and  from  the  appearance  of  the 
number  and  pattern  of  nail  holes  in  the  now  bare  wooden  cover,  metal  plaquettes  and 
bosses  had  been  attached.  While  we  may  lament  the  loss  of  the  covering,  the  binding 
structure  has  been  exposed  for  our  examination.  Remarkably  the  boards  are  of  a  single 
piece  of  wood.  However,  the  grain  runs  parallel  to  the  head  and  tail  in  the  style  of 
Armenian  bookbinders  in  contrast  to  the  Byzantine  which  without  exception  (I  have 
never  seen  one)  runs  parallel  to  the  spine  and  fore  edge. 

The  provenance  of  this  manuscript  is  shared  with  Duke  Greek  38;  which  was  part  of  the 
collection  of  Sir  Austen  Henry  Layard  which  was  among  the  properties  sold  by  the 
Governors  of  Canford  School,  Wimborne.  However,  we  failed  to  acquire  it  when  it  went 
up  for  sale  as  Lot  199  at  Sotheby's  on  the  12th  of  December  1966.  It  was  bought  by  Alan 
G.  Thomas,  London  Bookseller,  from  whom  we  acquired  it  the  following  November  with 
funds  from  the  Ford  Foundation  Grant. 

Acquired  from  Alan  G.  Thomas,  Bookseller,  London,  November  1967. 


MS.   85.     EVANGELION.     FOUR  GOSPELS.     DAILY  L.ECTIONARY. 

Parchment  and  paper;  A.  D.  1052,  by  Clement  the  Monk; 
242# 

This  manuscript  is  over  six  hundred  years  older  than  that  written  by  Luke  the  Cypriot  (Duke 
Gk.  Ms.  39),  but  both  were  working  within  the  same  tradition  under  the  rules  of  a 
scriptorium.24  However,  Clement  the  Monk  was  writing  in  a  scriptorium  in  the 
Monastery  of  The  Virgin  of  the  Cave  not  far  from  Constantinople.  A  scribe,  called  a 
K(xM.iYpd<t>oc,  in  Greek,  means  literally  "one  who  writes  beautifully,"  i.e.,  a  "calligrapher," 
the  copyist  of  a  manuscript  text.  The  first  scribe  of  an  existing  manuscript  to  sign  his 
name  in  the  colophon —  a  trailing  paragraph  at  the  end  of  a  book  giving  the  name  of  the 
scribe,  sometimes  the  date,  title,  and  place  where  the  book  was  copied —  was  Nicholas  who 

Koimenis,  1;  Paris,  Bibliotheque  Nationale,  cod.  gr.  100A  and  Suppl.  Gr.  407  [ca,  A.  D.  1592]; 
Princeton,  University  Library  (Garrett  Collection),  cod.  13;  San  Francisco,  Greeley  Collection. 

22  Linos  Politis,  "Eine  Schreiberschule  im  Kloster  Twv  '05vyd)v,  Byzantinische  Zeitschrift  LI  (1958),  17-36, 

261-287,  and  his  "Un  centre  de  calligraphie  dans  les  principautes  danubiennes  au  XVIT  siecle.  Lucas 
Buzau  et  son  cercle,"  Dixieme  Congrh  International  des  Bibliophiles,  Athenes  30  septembre  -  6  octobre 
1977,  edited  by  Francis  R.  Walton,  pp.  1-11. 

23  Gary  Vikan,  "Byzance  apres  Byzance:  Luke  the  Cypriot,  Metropolitan  of  Hungro-Wallachia,"  Byzantine 

Legacy  in  Eastern  Europe,  edited  by  Lowell  Clucas;  "East  European  Monographs,"  No.  230.  Boulder, 
Co.:  East  European  Monographs;  New  York:  Distributed  by  Columbia  University  Press,  1988,  and 
his  his  unpublished  Ph.  D.  dissertation  "Illustrated  Manuscripts  of  Pseudo-Ephraem's  "Life  of  Joseph' 
and  the  "Romance  of  Joseph  and  Aseneth,"  Princeton  University,  1976. 

24  Among  the  earliest  rules  are  those  laid  down  by  Theodore  of  Stoudios  (A.  D.  759  -  826),  reprinted  in 

PG,  XCLX:  1740B-D. 


Page  17. 


copied  the  Uspenskij  Gospel  book  in  A.  D.  835.  In  the  period  between  the  Xth  and  XIth 
Centuries  it  has  been  calculated  that  fifty  percent  of  the  scribes  were  monks.  After  that 
time  the  percentage  of  monastic  scribes  declined  to  sixteen  percent  in  the  XVth  Century, 
replaced  by  an  increasing  number  of  laymen.25 

As  to  how  long  it  took  a  scribe  to  complete  a  work,  it  has  been  suggested  that  about  four 
months  were  required  to  complete  a  manuscript  of  350  folios.26  So  we  may  suggest  that 
Clement  was  at  work  for  approximately  three  months  copying  this  text.  Because  of  use 
over  the  years,  however,  it  has  lost  a  number  of  the  original  leaves  and  a  later  scribe  has 
filled  them  in  on  paper. 

Clement,  however,  was,  in  his  words,  "a  worthless  monk,"  a  self-deprecatory  epithet  that  was 
supposed  to  indicate  humility.  In  the  colophon  on/  242v  he  writes 

"Eypa[<t>T)]  unvi  to\)M.cp  k'  tvSiKxtov  e'  ezovq  ,c$%:-  e8copf|9et  rcapa  KXrptTou 
etrte  a%  eiq  t[f|v]  uo[vaoxepiov]  zf\q  tmlepYtac,]  ©eotokou  zov  OTtnAmot) 

Written  in  the  month  of  July  [on  the]  20th,  indiction  5,  year  6560  (i.e.,  A.  D. 
1052);  presented  by  Clement  the  worthless  monk  to  the  monastery  of  the 
Most  Holy  Theotokos  of  the  Cave. 

The  year  is  given  according  to  the  so-called  Mundane  or  Adamic  era  that  was  reckoned  from  1 
September  5509  B.  C,  which  was  believed  to  be  the  date  of  the  creation  of  the  world. 
Since  the  Byzantine  year  began  on  1  September,  dates  given  according  to  the  Mundane  era 
are  converted  in  years  of  the  Common  Era  in  this  manner:  if  the  month  given  is 
September,  October,  November,  or  December,  5509  should  be  subtracted  from  the  date  in 
years;  and  if  any  of  the  other  months  is  given,  5508  should  be  subtracted  from  the  date  in 
years.  The  result  then  is  the  year  A.  D.  So  according  to  this  rule,  if  we  subtract  5508  from 
6560—  in  the  colophon  the  number  is  given  in  Greek  letters—  the  result  is  1052. 

There  is  no  other  manuscript  signed  by  a  scribe  named  "Clement";  however,  we  do  know  of 
one  other  manuscript  that  was  presented  to  the  Monastery  of  the  Theotokos  of  the  Cave, 
dated  A.  D.  1047,  but  it  was  written  by  "Mark  the  Monk."  There  are  several  other 
manuscripts  with  remarkably  similar  handwriting  characteristics  that  may  well  be  the 
work  of  our  "Clement."  They  come  from  the  same  period,  from  A.  D.  1033  to  1061.27 

The  provenance  of  this  manuscript  is  of  great  interest  because  it  has  passed  through  the 
possession  of  Dr.  A.  N.  L.  Munby,  one  of  the  most  distinguished  bibliophiles,  collectors, 
and  librarians  of  this  century. 


25 


Anthony  Cutler,  "Social  Status  of  Byzantine  Scribes  800-1500:  A  Statistical  Analysis  based  on  Vogel- 
Gardthausen,"  Byzantinische  Zeitscbrift  LXXIV  (1981),  328-34. 

26  Robert  Devreesse,  Introduction  a  I'etude  des  manuscrits  grecs  (Paris:  Imprimerie  Nationale,  1954),  p.  50. 

27  Lake  cites  one  manuscript  which  makes  reference  to  the  monastery  of  the  ©eotokoc,  tou  OJrr|A.aiou'in 

Dated  Greek  Minuscule  Manuscripts,  IV.  Ms.  159,  pis.  271  and  283  (Paris,  Bibliotheque  Nationale,  Cod. 
Gr.  662— A.  D.  1047— written  by  MapKOC,  novajco?,  Kai  eKKXr|OT.ripXT|C,  novfjc,  trie,  ©eotOKOt)  xwv 
Z7rnX.aicov).  Cf.  Vogel  and  Gardthausen,  Die  griecbischen  Scbreiber,  p.  291. 


Page  18. 


Born  on  Christmas  Day  1913,  Mr.  Munby  was  educated  at  King's  College,  Cambridge,  where 
he  began  collecting  mostly  eighteenth-century  verse.  Upon  leaving  Cambridge  in  1935  he 
obtained  a  post  as  a  cataloguer  in  the  antiquarian  book  shop  of  Bernard  Quaritch.  Two 
years  later  he  moved  to  Sotheby's,  again  as  a  book  cataloguer.  In  1936  he  joined  the  army 
and  on  22nd  of  May  1940  his  battalion  landed  at  Calais  to  defend  the  town  against  three 
Panzer  divisions.  He  and  his  men  had  to  surrender  and  there  followed  five  years  in 
German  prisoner-of-war  camps  at  Laufen,  Warburg,  and  Eichstatt.  While  a  prisoner  he 
produced  a  "Baedekerest  camp  guide"  and  wrote  ghost  stories  in  the  style  of  M.  R.  James, 
later  published  under  the  title  Tloe  Alabaster  Hand.  In  1947  he  was  invited  to  return  to 
King's  as  librarian  and  a  year  later  was  elected  to  a  fellowship.  After  collaborating  with 
Desmond  Flower  in  writing  English  Poetical  Autographs,  and  publishing  some  of  his  verse 
and  his  short  stories,  he  was  invited  to  write  the  life  of  Sir  Thomas  Phillipps.  Published  in 
five  volumes  between  1951  and  1960  as  the  Phillipps  Studies,  it  was  the  first  comprehensive 
account  of  the  bibliophiles  and  book  dealers  of  the  nineteenth  century.  He  died  in 
Cambridge  on  the  26th  of  December  1974. 2S 

The  trail  of  ownership,  having  commenced  with  Clement  the  Monk  presenting  the  manuscript 
to  the  Monastery  of  the  Theotokos  of  the  Cave  in  A.  D.  1052,  disappeared  before  it 
emerged  in  the  possession  of  Athanasius  Bournias  in  Athens  in  1886.  He  owned  it  until  it 
was  put  up  for  sale  at  Sotheby's  on  the  25th  of  November  (Lot  264)  where  it  was  described 
as  "believed  to  have  been  originally  in  the  Greek  Monastery  of  Mount  Sinai,  and  carried  to 
Russia."  Quaritch,  on  behalf  of  the  newly  appointed  Kings'  librarian,  A.  N.  L.  Munby, 
purchased  the  manuscript.  Upon  the  death  of  Dr.  Munby,  the  manuscript  was  again 
introduced  into  the  sales  rooms  of  Sotheby's  on  the  22nd  of  June  1982  (Lot  40)  when  Alan 
G.  Thomas,  of  London,  purchased  it  for  Duke  University  Library  to  become  Duke  Greek 
Ms.  85. 

Purchased  22nd  June  1982 
by  The  Kenneth  W.  and  Adelaide  D.  Clark  Endowment  Fund  and  the  Divinity  School. 


28 


The  entry  for  "Alan  Noel  Latimer  Munby"  in  the  Dictionary  of  National  Biography,  1971-1980,  was 
written  by  another  distinguished  bibliographical  and  binding  historian  Anthony  R.  A.  Hobson. 


Page  19. 


Cabinet  2. 


The  Classics  and  Byzantium 

The  debt  of  modern  scholarship  to  the  Byzantine  age  cannot  better  be  summed  up  than  as 
follows: 

The  peculiar,  indispensable  service  of  Byzantine  literature  was  the  preservation  of  the 
language,  philology,  and  archaeology  of  Greece.  It  is  impossible  to  see  how  our 
knowledge  of  ancient  literature  or  civilization  could  have  been  recovered  if 
Constantinople  had  not  nursed  through  the  early  Middle  Ages  the  vast  accumulations  of 
Greek  learning  in  the  schools  of  Alexandria,  Athens,  and  Asia  Minor;  if  Photius, 
Suidas,  Eustathius,  Tzetzes,  and  the  Scholiasts  had  not  poured  out  their  lexicons, 
anecdotes,  and  commentaries  ...  if  indefatigable  copyists  had  not  toiled  in  multiplying 
the  texts  of  ancient  Greece.  Pedantic,  dull,  blundering  as  they  are  too  often,  they  are 
indispensable.  We  pick  precious  truths  and  knowledge  out  of  their  garrulities  and 
stupidities,  for  they  preserve  what  otherwise  would  have  been  lost  forever.  It  is  no 
paradox  that  their  very  merit  to  us  is  that  they  were  never  either  original  or  brilliant. 
Tloeir  genius,  indeed,  would  have  been  our  loss.  Dunces  and  pedants  as  they  were,  they 
servilely  repeated  the  words  of  the  immortals.  Had  they  not  done  so,  the  immortals 
would  have  died  long  ago.29 


MS.  54.  Pindar,  The  Olympian  Odes.  Paper,  ca.  A.  D.  1500,  47 

ff. 

This  manuscript,  almost  certainly,  is  the  work  of  the  important  Renaissance  scribe  Demetrios 
Chalcondyles  Anufrtptoc,  X<xA.K0v8'u^nc,  (1423-151 1).30  Born  in  Athens  in  1424,  he  was  one 


29  Frederic  Harrison,  Byzantine  History  in  the  early  Middle  Ages,  the  Rede  Lecture,  delivered  in  the  Senate 

House,  Cambridge,  June  12,  1900  (Freeport,  N.  Y.,  Books  for  Libraries  Press  [1972]),  p.  36. 

30  See     Ernst  Gamillscheg  and  Dieter  Harlfinger,  Repertorium  der  griechischen  Kopisten  800-1600.  LA 

Handschriften  aus  Bibliotheken  Grofibritanniens.  ("Veroffentlichungen  der  Kommission  fur 
Byzantinistik,"  HI;  Wien:  Verlag  der  Osterreichischen  Akademie  der  Wissenschaften,  1981),  p.  74;  l.B, 
p.  48;  l.C,  pi.  105.  Cf.  Marie  Vogel  and  Victor  Gardthausen,  Die  griechischen  Schreiber  des  Mittelalters 
und  der  Renaissance  ("Zentralblatt  fur  Bibliothekswesen,"  Beih.  33:  Leipzig:  Otto  Harrossowitz, 
1909),  p.  107;  Paul  Canart,  "Scribes  grecs  de  la  Renaissance.  Additions  et  corrections  aux  repertoires  de 
Vogel-Gardthausen  et  de  Patrinelis,"  Scriptorium,  XVII  (1963),  69;  Dieter  Harlfinger,  "Die 
Textgeschichte  der  pseudo-aristotelischen  Schrift  Ilepi  dxoncov  ypanuwv.  Ein  kodikologisch- 
kulturgeschichtlicher  Beitrag  zur  Klarung  der  Uberlieferungsverhaltnisse,"  Corpus  Aristotelicum 
(Amsterdam,  1971),  224-229,  410  mit  T.22;  J.  Wiesner  and  U.  Victor  "Griechische  Schreiber  der 
Renaissance.  Nachtrage  zu  den  Repertorien  von  Vogel-Gardthausen,  Patrinelis,  Canard  de  Meyier," 
Revista  di  Studi  Bizantini  e  Neoellenici,  N.  S.  DC,  64;  Henri  Omont,  Facsimiles  de  Manuscrits  grecs  des 
XV  etXVT  Siecles  (Paris:  Alphonse  Picard,  Libraire-Editeur,  1887),  p.  II,  PI.  16;  Porphyrius,  Sententiae 
ad  intelligibilia  ducentes,  ed.  E.  Lamberz  (Leipzig,  1975),  T.2;  S.  Bernardinello,  Autograft  greci  e  greco- 
latini  in  occidente  (Padua,  1979),  p.  59;  J.  Wiesner,  "Ps.  Aristoteles,  MXG:  Der  historische  Wert  des 


Page  20. 


of  the  Greek  expatriates  who  moved  to  Rome  in  1447  under  the  patronage  of  Cardinal 
Bessarion  who  had  himself  come  to  Italy  earlier  in  the  century  as  part  of  the  Greek 
delegation  at  the  Council  of  Florence.  He  stayed,  became  a  Roman  cardinal  and  remained 
in  Italy  the  rest  of  his  life.  He  brought  with  him  a  great  collection  of  books  that  was  to 
become  a  center  to  which  humanists  like  Chalcondyles  flocked.  Later  he  taught  Greek  in 
Perugia,  Padua,  and  then  he  went  to  Florence  in  1471  where  he  joined  the  circle  of 
humanists  around  Lorenzo  dTvledici.  While  there,  in  addition  to  teaching  Lorenzo's  sons, 
he  assisted  Marsilio  Ficino  (1433-1499)  in  his  edition  of  Plato.  In  1488  he  prepared  the  first 
edition  of  Homer —  which  included  the  Iliad,  the  Odyssey,  some  Homeric  poems,  and  the 
Battle  of  Frogs  and  Mice—  for  the  Florentine  printer  Bartolomeo  Libri.  In  1491  he  moved  to 
Milan  where  he  prepared  his  own  grammar  and  in  1499  the  massive  Byzantine 
encyclopaedic  lexicon  of  Suidas.  He  died  in  Milan  in  1511. 

Using  a  heavy  paper  that  has  been  sized  and  burnished  to  a  shine,  the  scribe  has  ruled  it  by 
means  of  a  ruling  board  called  in  Arabic  a  mastara.n  It  was  most  often  made  of  wood  with 
cords  threaded  into  grooves,  forming  ridges  corresponding  to  the  horizontal  and  the 
vertical  bounding  lines.  The  scribe  placed  the  corded  board  under  each  leaf  and  rubbed  it 
with  a  hard  object,  like  a  glass  or  stone  burnisher  that  consequently  left  their  impressions 
on  the  leaf.  Almost  always  the  ridges  are  on  the  leaf  on  the  right  (on  the  recto  side)  and 
the  grooves  on  the  left  (or  the  verso  side  of  the  leaf).  To  this  day  the  Samaritan  scribes  in 
Nablus  use  something  similar  except  that  it  is  most  often  made  of  cardboard.32 

The  Theban  Pindar  (518  -  ca.  443  B.  C.)  was  extolled  by  the  ancients  as  the  brightest  star  in  the 
Alexandrian  canon's  Pleiad  of  poets.  Of  him  it  is  said  that  his  Greek  is  as  difficult  as  it  is 
beautiful.  He  is  repeatedly  quoted  in  Plato,  for  example,  where  in  the  Meno  he  is  described 
as  one  of  the  "divine  poets."  During  the  Byzantine  Age  Manuel  Moschopulus  (fl.  1300),  a 
student  of  the  erudite  Maximux  Planudes,  produced  an  edition  of  Pindar's  Odes,  in 
addition  to  which  he  also  compiled  a  catechism  of  Greek  grammar  that  would  be  used 
extensively  throughout  the  Renaissance.  However,  Pindar's  writings  were  subjected  to  the 
blue  pencil  of  the  Demetrius  Triclinius  (ca.  A.  D.  1350),  one  of  the  foremost  critics  of  the 
period  of  the  Palaeologoi,  the  ruling  Byzantine  family.  He  explained  and  emended —  and 
not  infrequently  "corrupted"  them — the  texts  of  Pindar  among  others.  In  whatever  edition 
he  was  read,  Pindar's  influence  on  modern  writers  such  as  Goethe  and  Focsolo  can  hardly 
be  over  emphasized. 

According  to  Sandys,  the  historian  of  classical  scholarship,  Triclinius  "altered  the  text  to 
conform  to  his  crude  rules  of  grammar  and  metric.  His  notes  are  full  of  conceit  and  self- 
assertion."  He  continues  with  this  assessment  of  his  readings,  "Their  value  has  been  said 
to  be  chiefly  negative;  any  text  is  suspicious  which  contains  the  readings  recommended  by 


Cenophonreferats,"  Beitrdge  zur  Geschicbte  des  Eleatismus  (Amsterdam,  1974).  337;  J.  Wiesner-W. 
Burnikel,  Mnemosyne  IV.  29  (1976),  142,  a.;  M.  E.  Cosenza,  Biographical  and  Bibliographical  Dictionary 
of  the  Italian  Humanists  and  of  the  World  of  Classical  Scholarship  in  Italy  1300-1800  (Boston,  1962),  V, 
483-485;  A.  Petrucci,  Dizionario  Biografico  degli  Italiani  (Roma  1973),  XVI,  542-547. 

See  Malachi  Beit-Arie,  Hebrew  Manuscripts  of  East  and  West:  Towards  a  comparative  Codicology  ("The 
Panizzi  Lectures,  1992":  London:  The  British  Library,  1993),  p.28. 

See  Malachi  Beit-Arie,  Hebrew  Codicology  ("Institut  de  Recherche  et  dUistoire  des  Textes:  Etudes  de 
paleographie  hebraique"  Paris,  1976),  p.  78-79. 


Page  21. 


him."33  Unfortunately  most  of  this  text  of  Pindar  has  some  of  the  "Triclinian"  touch,  but 
there  are  notable  differences. 

This  little  volume  contains  tributes  to  the  triumphs  of  Hieron  of  Syracuse,  Winner  in  the 
Horse  Race;  Theron  of  Acragas,  Winner  in  the  Chariot  Race;  Psaumis  of  Camarina, 
Winner  in  the  Chariot  Race;  Psaumis  of  Camarina  and  Hagesias  of  Syracuse,  Winner  in 
the  Mule  Chariot  Race;  Diagoras  of  Rhodes,  Winner  in  the  Boxing-Match;  Alcimedon  of 
Aegina,  Winner  in  the  Boys'  Wrestling  Match;  Epharmostus  of  Opus,  Winner  in  the 
Wrestling-Match;  for  Ergoteles  of  Himera,  Winner  in  the  Long  Foot-Race,  among  several 
others.  According  to  Sandys,  the  Seventh  Olympian  ode  in  honor  of  one  of  the  most 
famous  of  the  Greek  boxers,  Diagoras  of  Rhodes  (included  also  among  the  Odes  in  this 
volume)  was  inscribed  in  gold  letters  in  the  temple  of  Athena  in  the  town  of  Lindos  on  the 
island  of  Rhodes.  One  scholar  has  suggested  that  the  ode  was  written  in  gold  ink  on  the 
inner  surface  of  a  little  roll  of  parchment  or  fine  leather.34 

As  for  the  history  of  this  manuscript,  it  was  part  of  the  distinguished  collection  of  The 
Honorable  Frederic  North,  fifth  Earl  of  Guilford  (1766-1827).  While  the  Chancellor  of  the 
University  of  the  Ionian  Islands,  he  traveled  extensively  in  the  Mediterranean  islands  and 
eventually  built  up  a  large  library  of  manuscripts  that  were  mostly  modern  transcripts  of 
early  texts.  His  collection  was  first  held  at  Corfu  but  then  subsequently  sold  in  London 
between  the  15th  of  December  1828  and  the  17th  of  December  1835.35 

An  indication  of  the  date  when  he  acquired  this  manuscript  is  his  bookplate  which  was 
designed  to  reflect  his  new  title  as  Frederick,  fifth  Earl  of  Guilford  which  he  acquired  upon 
the  death  of  his  brother  in  1817.  Our  manuscript  was  one  (Lot  30)  among  the  many 
purchased  by  Sir  Thomas  Phillipps  at  the  Guilford  Sale  of  the  8th  of  December  1830.  In 
the  Phillipps  Collection  it  was  given  the  number  "6434."  Duke  acquired  it  when  the 
Phillipps  manuscripts  were  offered  in  Sotheby's  rooms  on  the  4th  of  July  1972  (Lot  1718). 

Acquired  4th  of  July  1972  at  auction. 


MS.  75.  Lycophron.  Alexandra.  With  the  commentary  of 

Tzetzes.  Paper,  XVIth  Century,  250  //. 

The  Iconoclastic  Emperors—  Leo  m,  Constantine  V,  Leo  IV,  and  Constantine  VI—  who  would 
have  the  icons  burned  actually  encouraged  the  cult  of  the  classics.36  During  the  twelfth 
century  the  scholarship  seems  to  have  developed  more  breadth  and  depth  encompassing  the 


33  John  Edwin  Sandys,  A  History  of  Classical  Scholarship  (3rd  edition:  Cambridge:  University  Press,  1921),  p. 

421. 

34  See  Sandys,  Classical  Scholarship,  p.  46.  See  also  C.  Graux,  in  Revue  de  Philologie,  V.  1 17. 

35  See  Seymour  de  Ricci,  English  Collectors  of  Books  and  Manuscripts  (1530-1930)  and  their  Marks  of 

Ownership  (Sandars  Lectures,  1929-1930;  Cambridge:  University  Press,  1930),  pp.  94-95;  and  W.  Y. 
Fletcher,  English  Book  Collectors  (London:  K.  Paul,  Trench,  Triibner  and  Co.,  Ltd.,  1902),  pp.  321-4. 

36  George  Ostrogorsky,  History  of  the  Byzantine  State,  transl.  By  Joan  Hussey  (New  Brunswick,  N.  J.: 

Rutgers  University  Press,  1952),  pp.  147-156. 


Page  22. 


writings  of  the  classical  authors  as  we  can  see  in  the  commentaries  on  classical  authors 
made  by  John  Tzetzes.37 

This  sixteenth-century  manuscript  of  the  Alexandra  of  Lycophron  with  the  commentary  of 
Tzetzes38  is  an  excellent  example  of  the  type  of  literature  read  in  Byzantium—  apart  from 
the  Scriptures  and  the  lives  of  the  saints!  Although  the  poet  and  grammarian  Lycophron, 
was  born  in  Chalcis  in  Euboea  early  in  the  third  century  B.  C  many  years  before  the  height 
of  the  Byzantine  renaissance,  he  was  a  star  among  the  lights  in  Alexandria  during  the  time 
of  Ptolemy  Philadelphus  (285-247  B.  C.)  It  was  during  this  period  of  the  Hellenization  of 
Egypt  when  Ptolemy  formed  both  the  Alexandrian  Library  and  Museum  that  would 
ultimately,  according  to  one  account,  contain  200,000  volumes.39  Ptolemy  entrusted 
Lycophron  with  the  task  of  arranging  the  comedies  in  the  library.  However,  his  own 
compositions  were  mostly  tragedies,  the  Alexandra  being  chief  among  them  that 
guaranteed  him  a  place  among  the  Pleiads  of  Alexandrian  tragedians.  In  the  form  of  a 
prophecy  by  Cassandra,  it  relates  the  fortunes  in  the  form  of  a  prophecy  of  Troy  and  the 
Greek  and  Trojan  heroes.  Some  have  said  that  the  allusions  are  so  enigmatic  as  to  secure 
for  Lycophron  the  title  "Obscure;"  although  it  may  have  been  only  the  author's  intent  to 
display  his  arrogant  use  of  obscure  names  and  words  of  unusual  origins. 

During  the  Byzantine  period  Lycophron's  tragedy  was  extremely  popular.  Almost  certainly 
John  Tzetzes  helped  his  reputation  along  with  the  self-serving  commentary.  Along  with 
his  brother  Isaac  (ca.  A.  D.  1 1 10-c<«.  1180)  the  two  of  them  produced  commentaries  that 
ranged  over  the  classical  spectrum —  Homer,  Hesiod,  Pindar,  Aristophanes,  and,  of  course 
Lycophron.  So  much  of  his  writings  are  biographical,  even  in  the  commentaries:  from  his 
complaints  we  learn  much  about  his  poverty  and  misfortunes  and  especially  about  his 
displeasure  with  the  scanty  public  recognition  of  his  poetic  gifts.  He  reports  that  he  was 
even  reduced  to  such  extremes  as  to  have  to  sell  his  own  books,  except  for  his  Plutarch. 
And  he  made  matters  worse — he  was  often  in  bitter  feuds  with  other  scholars. 
Furthermore,  according  to  Sandys,  "His  inordinate  self-esteem  is  only  exceeded  by  his 
extraordinary  carelessness... .  He  is  proud  of  his  rapid  pen  and  his  remarkable  memory, 
but  his  memory  often  plays  him  false,  and  he  is,  for  the  most  part,  dull  as  a  writer  and 
untrustworthy  as  an  authority."40  What  more  can  one  say! 

Withal,  the  twelfth  century  is  marked  by  the  influence  of  Tzetzes  who  is  the  author  of  a 
didactic  poem  Chiliades,  or  BtfJXoc,  totopticfi,  on  literary  and  historic  topics  extending  to 
more  than  twelve  thousand  lines  of  accented  verse  displaying  a  vast  amount  of 
miscellaneous  knowledge. 


37  See  Steven  Runciman,  Tlie  Last  Byzantine  Renaissance  (Cambridge:  University  Press,  1970),  p.  27;  see  also 

Karl  Krumbacher,  Geschichte  der  byzantinischen  Litteratur   (2nd  ed.,  Munich:  Beck,  1897),  pp.  526-536; 
A.  A.  Vasiliev,  History  of  the  Byzantine  Empire  (Madison,  Wis.:  1952),  pp.  498-500. 

38  See  G.  R.  Mair,  Callimachus  ...  Lycophron  ...  Aratus...   (Loeb  Classical  Library,  129:  Cambridge,  Mass.: 

Harvard  University  Press,  1969),  pp.  303  ff. 

39  Frederic  G.  Kenyon,  Books  and  Readers  in  Ancient  Greece  and  Rome  (Oxford:  Clarendon  Press,  1951), 

p.  27. 

40  Sandys,  A  History  of  Classical  Scholarship,  p.  419;  cf  Krumbacher,  Geschichte  der  byzantinischen  Litteratur, 

§219. 


Page  23. 


The  Duke  copy  of  Lycophron's  Alexandria,  with  Tzetzes  commentary  is  unremarkable  for  its 
scribal  hand,  but  it  is  complete  and  has  its  original  binding—  an  extraordinary  example  of 
the  attention  given  to  classical  authors  by  Byzantine  commentators. 

Acquired  on  the  3rd  of  December  1979  from  A.  Rosenthal,  Ltd.,  Oxford, 

gift  of  Adelaide  D.  Clark. 


MS.  66.  Commentaries  on  the  hymns  of  Cosmas  of 
Jerusalem  and  John  of  Damascus  by  Theodore 
Prodromos;  Anthology  of  excerpts  from  St.  John 
Chrysostom;  and  Aesop's  Fables  in  an  alphabetic 
RECENSION.  Paper;  not  after  A.  D.  1254  [Nicaea?].  2A5jf. 

It  is  notable  that  in  this  "commonplace  book,"  we  find  the  commentary  of  Theodore 
Prodromus  on  the  hymns  of  Cosmas  of  Jesusalem  and  the  mystic  John  of  Damascus  and  an 
assortment  of  excerpts  from  the  writings  of  St.  John  Chrysostom.  Quite  a  mixture!  Both 
the  liturgical  hymn-writer,  Cosmas  of  Jerusalem  (b.  ca.  A.  D.  700)— also  known  as 
"Cosmas  Melodus" — and  John  of  Damascus  {ca.  A.  D.  675-ca.  749)  are  a  rich  and  consistent 
part  of  the  Greek  liturgy  and  certainly  would  have  been  known  to  any  Greek  monk  or 
priest. 

The  relationship  between  Cosmas  and  John  of  Damascus,  however,  is  of  further  interest. 
Cosmas  was  adopted  by  the  father  of  John  of  Damascus  and  was  educated  by  a  monk  also 
called  "Cosmas"  who  was  a  poet.  His  most  famous  works  are  his  "canons,"  or  odes  in 
honor  of  the  great  Christian  feasts—  Easter,  the  Nativity,  and  the  Exaltation  of  the  Cross. 
We  know  that  Cosmas'  adopted  brother  John  of  Damascus  was  the  strong  defender  of 
images  in  the  Iconoclastic  Controversy.  He  wrote  three  discourses  on  the  topic  between 
726  and  730.  However,  his  most  important  work,  ILir/fi  yvroaeax;  "The  Fount  of 
Wisdom,"  dealing  primarily  with  the  faith  of  Orthodoxy  was  written  at  the  urging  of 
Cosmas.  He  exercised  considerable  influence  on  later  theology  through  the  Middle  Ages  in 
the  theology  of  thinkers  like  Peter  Lombard  and  St.  Thomas  Aquinas.  In  addition  to  his 
theological  writings,  Cosmas  wrote  poetry  and  hymns  which  have  appeared  in  the  modern 
English  hymnal,  among  them  is  "Come,  ye  faithful,  raise  the  strain." 

In  sharp  contrast,  Theodore  Prodromos41  was  a  poet  at  the  court  of  Irene  Doukaina  and  John  LI 
Comnenus  (A.  D.  1118-1143).  He  was  born  in  Constantinople  about  A.  D.  1100  and  died 
ca.  1170(?).  He  developed  a  genre  of  poetic  panegyric  and  used  it  to  praise  the  military 
qualities  of  both  the  emperor  and  noble  generals.  His  works  are  full  of  personal 
observations  and  emotions  and  even  of  gentle  lyricism  and  self-mockery.  He  actually 
helped  regenerate  the  genre  of  the  erotic  romance.     He  wrote  parodies  mocking  the 


The  first  edition  of  the  works  of  Theodore  were  published  by  Henry  M.  Stevenson,  Theodori  Prodromi 
commentarios  in  carmina  sacra  melodorum  Cosmae  Hierosolymitani  et  Ioannis  Damasceni,  Romae:  Ex 
Bibliotheca  Vaticana,  MDCCCLXXXVLU.  See  Krumbacher,  Gescbichte  der  Byzantinischen  Litteratur 
(2nd  ed.,  Munich:  Beck,  1897),  pp.  749-760. 


Page  24. 


shortcomings  and  vices  of  everyday  life  such  as  lewdness,  ignorance,  and  even  the 
helplessness  of  a  patient  in  the  hands  of  a  clumsy  dentist.42  From  this  manuscript  we  can 
see  that  he  also  wrote  in  a  more  serious  vein,  both  philosophical  and  theological  works. 

Into  this  mixture  appears  Aesop  (Aioamoc,),43  a  Phyrgian  slave  who  lived  in  Samos  in  the  VTh 
Century  B.  C.  and  became  renowned  as  the  author  of  metaphorical  animal  fables.  For 
Byzantine  students  he  was  one  of  the  elementary  and  basic  Greek  readers.  Originally 
traditional  tales,  his  fables  became  a  recognized  literary  device  that  was  classed  as  a 
progymnasma,  {npoy\>\ivao\x.axa)  or  "preliminary  exercises"  in  composition.  They  were 
originally  designed  to  prepare  a  student  for  gymnasmata,  the  public  performance  of 
complete  speeches.  Progymnasmata  were  designed  to  introduce  students  to  the  art  of 
public  speaking.  Students  were  taught  the  use  of  fable,  narrative,  moral  essay,  sayings, 
characterization,  and  comparison  to  enhance  their  oratory.  Many  such  manuals  composed 
by  teachers  and  men  of  letters  survive  from  the  time  of  the  rhetorician  Libanius  of  Antioch 
(ca.  A.  D.  314-393),  the  teacher  of  St.  John  Chrysostom,  through  the  reign  of  the  last 
Palaeologoi  at  the  end  of  the  fourteenth  century.44 

As  noted  above,  this  manuscript  is  on  paper,  but  not  the  kind  of  paper  that  is  favored  by  the 
Renaissance  scribes  like  Damianos  or  the  scribes  of  the  Hodegon  school  such  as  Luke  the 
Cypriot.  Rather  it  is  a  type  of  paper  associated  mostly  with  books  in  the  Arab  world- 
soft  pliable  paper  with  little  sizing  and  without  the  visible  chain  and  wire  lines  of  a  paper- 
maker's  mould.  Usually  "oriental"  paper  has  few  marks  left  as  in  the  paper-making 
technique  in  Western  Europe,  and  none  have  the  characteristic  watermarks.  The  paper  of 
the  textblock  has  the  distinctive  characteristics  that  would  suggest  an  early  date,  that  is, 
well  before  the  fifteenth  century.  Furthermore,  it  was  not  produced  in  Italy,  although  the 
paper  makers  in  Italy  were  supplying  the  eastern  scribes  with  their  writing  materials  from 
the  time  that  the  first  mill  was  built  in  Fabriano.  It  was  likely  produced  in  some  paper- 
making  center  farther  to  the  East,  like  Samarkand  or  Bagdad.  Along  with  the  early 
appearance  of  the  paper,  the  handwriting  and  ornamentation  of  the  several  scribes  are  in  a 
style  datable  to  the  middle  of  the  thirteenth  century.  The  scribal  hand,  however,  is  not  a 
"book  hand"  but  rather  one  used  for  more  casual,  personal  use  as  represented  in  this  little 
book.  It  was  compiled  for  the  edification  and  pleasure  of  the  reader  and  scribe. 

Into  this  little  book  a  later  hand  has  added  a  note  about  the  death  of  John  HI  Doukas  Batatzes. 
On  /.  109v,  in  a  hand  different  from  that  of  any  of  the  scribes,  is  a  note  recording  the  death 
of  the  Emperor  John  IH  Dukas  Batatzes  (A.  D.  1222-1254),  in  Nicaea45  on  Wednesday, 
November  4,  1254.  Mnvt  NoeuPptw  5'  fjuepaq  A'  rcpdc,  Kijptov  u£T£te9t|v  O  dei  5nuo. 
BacnX  '  1(6.  O  SoiJKaq  6  cfuTOKpcraoppauat  ev  etei  ,c,v|/£y.   It  appears  to  have  been  written 


42  G.  Podesta,  "Le  satire  lucianesche  di  Teodoro  Prodromo,"  Aevum,  XXI  (1947),  12-21. 

43  Aesop's  fables  are  know  in  three  major  revisions:  (1)  the  Augustana,  probably  first  compiled  in  the  2    or 

3rd  C;  (2)  the  Vindobonensis,  of  uncertain  date;  and  (3)  the  Accursiana,  in  which  Maximos  Planudes 
had  a  hand.  See  Corpus  fabularum  Aesopicarum,  ed.  A.  Hausrath,  ed.  By  H.  Hunger,  2  vols.  (Leipzig 
1959-1970)  and  B.  E.  Perry,  Aesopica,  vol.  1  (Urbana,  HI.,  1952). 

44  "Byzantine  Education,"  Byzantium:  An  Introduction  to  East  Roman  Civilization,  edited  by  Norman  H. 

Baynes  and  H.  St.  L.  B.  Moss  (Oxford:  Clarendon  Press,  1949),  pp.  200ff.,  esp.  p.  213. 

45  See  Karl  Krumbacher,  Geschichte  der  byzantinischen  Litteratur  von  Justinian  bis  zum  Ende  des  ostromische 

Reicbes  (527-1453),  2"  Auflage  (Miinchen:  C.  H.  Beck'sche  Verlagsbuchhandlung,  1897),  pp.  1044-1047. 


Page  25. 


after  the  text  had  been  completed;  the  script  itself,  however,  is  consistent  with  the  mid- 
thirteenth-century  date. 

Here  we  have  from  the  middle  of  the  thirteenth  century  a  manuscript  that  reflects  the  diversity 
of  learning  and  interests  of  members  of  the  Church  community.  Furthermore,  if  our 
dating  is  correct,  the  works  of  Theodore  were  copied  out  within  a  century  of  when  he 
lived. 

This  is  another  of  those  manuscripts  that  came  from  the  Jesuit  College  de  Clermont,  Paris, 
with  ownership  inscription  and  the  "paraphe"  note  of  deaccession  dated  1763.  It  did  not 
pass  into  the  collection  of  Gerard  Meerman  as  did  so  many  other  manuscripts  from  that 
library.  It  was,  however,  purchased  by  Sir  Edward  Dering.46  When  his  collection  was 
dissolved  at  several  sales  by  Puttick  and  Simpson  salesrooms  between  8  June  1858  and  13 
July  1865,  Sir  Thomas  Phillipps  bought  it  at  the  last  one,  13th  of  July  1865  (Lot  685).  In  his 
collection  it  became  Phillipps  Ms.  23242.47  At  the  Phillipps  Sale  on  the  28th  of  June  1976  at 
Sotheby's,  it  was  offered  as  Lot  3873  and  was  purchased  for  the  Duke  collection  by 
representative  Winifred  Myers,  a  dealer  in  manuscripts  in  St.  Martin's  Lane,  London. 

Purchased  at  Sotheby's  Sale  of  28  June  1976  (Lot  3873). 


MS.  48.    A  Discourse  on  Logic.    A  zhthmata  TRg  AoriKRg 

nPATMATEI'Ag  AN  INQUIRY  INTO  SIX  PROBLEMS  OF  LOGIC,  THE 
FIRST  PROBLEM  OF  WHICH  IS  TIOtON  Tttg  AOriKffg  Td 
tnOKEI'MENON,     WITH     AN     INTRODUCTION     REFERRING     TO 

Aristotle's  Posterior  Analytics.  Paper,  XVIIth  Cen-tury;  31 
//• 

This  rather  ordinary  book  in  appearance  is  written  on  paper  in  an  uncomely  script  with 
nothing  to  recommend  it  for  its  beauty.  This  private  document  reveals  the  deeper  values 
of  a  community  that  had  not  lost  touch  with  its  roots  in  the  Greek  classical  tradition. 

The  contents  of  this  manuscript  based  on  Aristotle's  Posterior  Analytics  was  written  by  a 
student  who  was  interested  in  exploring  the  manner  in  which  to  raise  an  analytical 
question  based  on  his  reading  of  Aristotle.  But  Aristotle's  influence  was  everywhere. 
When  John  of  Damascus  wrote  the  "Spring  of  Knowledge"  (HrryTl  ■yvwoecoc,),  an 
encyclopaedia  of  Christian  theology,  it  began  with  the  brief  chapters  on  the  Categories  of 
Aristotle.  Elsewhere  he  describes  certain  of  his  opponents  as  seeing  Aristotle  as  "a 
thirteenth  apostle."  When  John  of  Damascus  applied  to  Christian  theology  the  logical 
system  of  Aristotle,  he  became  in  the  West  through  theologians  like  Peter  Lombard  and 
the  great   catholic  theologian  Thomas  Aquinas,   a  name  familiar  to  western  scholars. 


46  De  Ricci,  English  Collectors,  p.  125. 

47  De  Ricci,  English  Collectors,  p.  125,  n.  1.    See  also  Munby,  Phillipps  Studies,  IV,  75ff,  193,  195-196,  198, 

200,  203,  206,  208,  and  210  for  the  dispersal  of  the  Dering  and  the  Phillipps  Collections. 


Page  26. 


According  to  Sandys,  he  has  been  assigned  "the  double  honor  of  being  the  last  but  one  of 
the  Fathers  of  the  Eastern  Church,  and  the  greatest  of  her  poets."48 

Aristotle  was  an  important  source  of  study  of  commentary  throughout  the  Byzantine  period, 
and  here  is  but  one  more  example  of  the  role  that  the  study  of  the  classics  played  within 
the  world  of  Byzantium. 

This  little  volume  comes  from  the  collection  of  Sir  Thomas  Phillipps  who  had  it  bound  in 
what  is  known  in  the  bibliographical  world  as  "Middle  Hill  boards."  "Middle  Hill"  was 
the  name  of  both  the  estate  and  therefore  the  press  established  by  Sir  Thomas  Phillipps. 
Hence,  binding  of  this  type  became  described  as  being  in  "Middle  Hill  boards."  In  the 
Phillipps  Collection  it  was  numbered  Ms.  20984.  Purchased  from  Sotheby's  (sale  of  15th 
June  1970,  Lot  1225)  by  Alan  G.  Thomas,  Bookseller,  London. 

Purchased  from  Alan  Thomas,  Bookseller,  London, 
by  Prof.  Kenneth  W.  Clark  as  a  gift  to  the  University  Library 

on  the  18th  of  June  1971. 


MS.  30.  Aristotle.  Organon.  Comprising  Porphyry's 
isagoge,  the  categories,  interpretation,  prior 
Analytics,  Posterior  Analytics,  Topics  and  Sophistical 
Refutations.  Paper;  early  1500s,  written  by  the  scribe 
Damianos   Guidotes    (ff.    1-85,    122-208v)    and   another 

UNIDENTIFIED  SCRIBE. 

Byzantine  higher  education  always  centered  on  the  study  of  Aristotle.  The  Greek  scribes  in 
Italy  continued  to  produce  copies  of  his  works  for  the  discerning  collector.  The  evidence 
is  clear —  Aristotle's  works  have  been  transmitted  in  over  one  thousand  manuscripts  dating 
from  the  ninth  to  the  sixteenth  century.  He  was  the  most  widely  copied  ancient  Greek 
author  and  the  recipient  of  the  most  commentary.  For  the  Byzantine  theologian,  Aristotle 
was  safer  and  of  greater  use  than  Plato  since  parts  of  his  system  could  be  put  to  use  directly 
in  theological  discussion.  From  the  seventh  century  the  logical  treatises  occupied 
philosophical  studies;  the  main  contact  was  the  study  of  the  principal  concepts  of  the 
Organon,  beginning  with  the  Categories  and  ending  with  Sophistical  Refutations. 
Aristotelian  logic  became  the  primary  vehicle  of  argumentation  in  the  later  fourth  century 
of  the  three  brilliant  leaders  of  philosophical  Christian  Orthodoxy,  the  Cappadocian 
fathers — St.  Basil  of  Caesarea,  St.  Gregory  Nazianzus,  St.  Gregory  of  Nyssa.  Aristotle  was 
used  as  the  foundation  upon  which  the  theological  system  of  John  of  Damascus  was  built.49 

Almost  the  entire  history  of  this  manuscript  is  known  from  the  time  that  it  left  the  hand  of  the 
Greek  scribe  early  in  the  sixteenth  century.  Damianos  put  his  name  in  a  one-line  colophon 


48  Sandys,  A  History  of  Classical  Scholarship,  I,  392;  cf.  also  J.  M.  Neale,  Hymns  of  the  Eastern  Church  (1863), 

P-33. 

49  See  K.  Oehler,  "Aristotle  in  Byzantium,"  Greek  Roman  and  Byzantine  Studies,  V  (1964),  133-146. 


Page  27. 


on  the  last  leaf50  and  that's  about  all  we  know  about  him.  It  appears  that  Damianos,  likely 
a  member  of  the  Greek  colony  in  Venice  that  became  a  place  of  retreat  after  the  Ottoman 
Turks  occupied  Constantinople  in  1453,  was  employed  by  some  unknown  humanist  to 
produce  a  library  of  Greek  classics.  Although  the  entire  manuscript  is  not  written  by 
Damianos;  he  completed  ff.  1-85,  122-208";  the  remainder,  however,  was  written  by  a 
scribe  apparently  working  under  his  tutelage.  Several  other  manuscripts  written  by 
Damianos  from  the  library  of  San  Francesco  della  Vigna  in  Venice51  are  known.  Three  of 
them  were  acquired  by  Robert  Curzon52  in  1834  from  a  priest  of  San  Francesco  della  Vigna 
and  are  now  in  the  British  Library  (Add.  MSS.  39614,  39615  and  39616).  Like  the  others, 
our  manuscript  likely  passed  through  the  collection  of  Matteo  Luigi  Canonici,  S.J.  (1727- 
1805)53  before  finding  its  way  into  the  Holland  House  Library.  Four  others  went  in  the 
collection  of  the  Rev.  Walter  Sneyd  (1809-1888)54  in  1835  and  were  sold  at  Sotheby's  on  the 
16th  of  December  1906  (Lots  48,  52,  37955,  and  780).  All  of  these  manuscripts  are  of 
classical  Greek  authors,  including  Aristotle,  Homer,  Plutarch,  Xenophon  and  Thucydides. 

Very  soon  after  this  manuscript  was  written  the  first  printed  edition  in  Greek  appeared, 
between  1495  and  1498,  from  the  press  of  the  Venetian  humanist  printer  Aldus  Manutius. 
He  issued  it  in  five  volumes.  Prior  to  the  appearance  of  this  edition,  the  writings  of 
Aristotle  reached  scholars  in  the  western  world  mainly  in  Latin  translations  of  Arabic 
versions.  Here  at  the  end  of  the  Greek  scribal  tradition  is  a  handsome  copy  by  an 
important  scribe  of  Aristotle  in  the  original —  before  ink  and  type  supplanted  the  labor  of 
copying. 

After  the  manuscript  came  to  England,  it  found  a  home  in  the  great  library  of  Holland 
House56,  which  was  badly  damaged  by  fire  during  the  "blitz."   From  the  appearance  of  the 


50  Marie  Vogel  and  Victor  Gardthausen,  Die  griechischen  Scbreiber  des  Mittelalters  und  der  Renaissance, 

(Leipzig:  O.  Harrassowitz,  1909),  p.  438.  See  Dieter  Harlfinger  and  Emil  Gamillscheg,  Repertorium 
der  griechischen  Kopisten  800-1600, 1:  Handschriften  aus  Bibliotheken  Grossbritanniens;  A.  Verzeichnis  der 
Kopisten  (Wien:  Verlag  der  Osterreichischen  Akademie  der  Wissenschaften,  1981),  67  (Manuscripts 
cited:  London,  British  Library,  Add.  39614-39616;  Paris,  Bibliotheque  Nationale,  Gr.  2941);  cf.  S. 
Bernardinello,  Autograft  greci  e  greco-latini  in  occidenti  (Padua,  1979),  Hid;  Aristoteles  Graecus.  Die 
griechischen  Manuskripte  des  Aristoteles,  untersucht  und  beschreiben  von  P.  Moraux,  D.  Harlfinger,  D. 
Reinsch,  J.  Wiesner.  I.  Bd.:  Alexandrien-London  (Peripatoi  VIE:  Berlin;  New  York,  1976)  I,  134; 
Cosenza,  V,  886. 

51  See  J.  P.  Tomasinus,  Bibliothecae  venetae  manuscriptae  1650. 

52  See  Robert  Curzon,  Visits  to  the  Monasteries  of  the  Levant,  London:  John  Murray,  1851,  passim;  and  his 

remarkable  Catalogue  of  Materials  for  Writing,  early  Writing  on  Tablets  and  Stones,  rolled  and  other 
Manuscripts,  and  Oriental  Manuscript  Books;  London:  Printed  by  W.  Nicol,  1849. 

53  See  De  Ricci,  English  Collectors,  pp.  136-137;  Munby,  Phillipps  Studies,  U,  38n;  HI,  50,  122n. 

54  Catalogue  of  a  selected  Portion  of  the  Library  of  Valuable  and  Choice  Illuminated  and  other  Manuscripts  and 

rare  early  printed  Books,  the  Property  of  the  late  Rev.  Walter  Sneyd ...  16  December  1903. 

55  Now  New  York:  Columbia  University,  Plimpton  3  (Homer,  Iliad  and  Odyssey)  certainly  was  written  by 

Damianos  and  it  is  likely  that  he  also  copied  Plimpton  16  (works  by  Aristotle  and  Theodore  Gaza). 
See  Samuel  A.  Ives,  "Corrigenda  and  Addenda  to  the  Descriptions  of  the  Plimpton  Manuscripts  as 
Recorded  in  the  De  Ricci  Census,"  Speculum  XVII.  No.  1,  34  and  36. 

56  See  Marie  Liechtenstein,  Holland  House  (London:  Macmillan  and  Co.,  1874)  II,  197  where  she  mentions 

an  Aristotle  in  Greek,  possibly  of  the  fifteenth  century;  O.  von  Schleinitz,  "Holland  House," 
Zeitschriften  fur  Bucherfreunde,  III  (1899),  24-35;  G.  A.  E.  Bogeng,  Die  grofien  Bibliophilen,  Leipzig, 
1922, 1,  462-463;  m,  227. 


Page  28. 


textblock  (there  is  water  damage)  it  is  it  likely  that  the  present  modern  binding  is  a 
replacement  for  the  one  lost  during  the  fire.  It  was  acquired  from  Alan  G.  Thomas, 
Bookseller,  London,  in  1965. 

Acquired  from  Alan  G.  Thomas,  Bookseller,  London,  1965. 


Cabinet  3. 


The  Liturgy—  The  Gospel  unfolded  Week  by 
Week 

"Nobody  who  has  lived  and  worshipped  amongst  Greek  Christians  for  any  length 
of  time  but  has  sensed  in  some  measure  the  extraordinary  hold  which  the  recurring 
cycle  of  the  Church's  liturgy  has  upon  the  piety  of  the  common  people...  who  has 
kept  the  Great  Lent  with  the  Greek  Church  ...who  has  known  the  desolation  of  the 
Holy  and  Great  Friday,  when  every  bell  in  Greece  tolls  its  lament  and  the  body  of 
the  Savior  lies  shrouded  in  flowers  in  all  the  village  churches  throughout  the  land; 
who  has  been  present  at  the  kindling  of  the  new  fire  and  tasted  of  the  joy  of  a  world 
released  from  the  bondage  of  sin  and  death—  none  can  have  lived  through  all  this 
and  not  have  realized  that  for  the  Greek  Christian  the  Gospel  is  inseparably  linked 
with  the  liturgy  which  is  unfolded  week  by  week  in  his  parish  church.  "!7 

Liturgy  is  the  life  of  the  church  and  the  monastery.  It  is  saying  prayers  day-by-day  and 
remembering  a  holy  example  who  set  the  standard,  blazed  the  trail,  and  led  the  way  by 
precept  and  example  and,  ultimately,  with  the  gift  of  His  life  showed  the  faithful  how  to 
follow  the  lead  of  the  Source  of  his  faith.  The  center  is  the  Eucharist,  along  with  the 
morning  office  (Orthros)  and  the  evening  office  (Hesperinos).  For  these  services  the 
Orthodox  church  depends  upon  a  number  of  books:  first  and  foremost  is  the  Evangelion, 
or  the  Gospels  arranged  according  to  the  liturgical  year  beginning  with  the  Gospel  of  St. 
John  on  Easter  Sunday.  This  holy  book  usually  rests  on  the  center  of  the  Holy  Table  and 
should  in  no  account  be  bound  in  the  skin  of  dead  animals,  that  is,  parchment  or  leather. 
It  is  treated  in  the  same  way  as  the  Holy  Icons,  and  is  regarded  as  the  icon  of  the  Savior — 
the  Word  Incarnate.58  Along  with  the  Gospel  lectionary  are  the  Apostolos  which  contains 
the  readings  from  the  Acts  of  the  Apostles  and  the  Epistles  for  the  liturgical  year;  the 
Psalterion,  the  Psalms  of  David  together  with  the  nine  Biblical  Canticles;59  the  Euchologion 


57  Peter  Hammond,  Tin  Waters  ofMarah —  The  Present  State  of  the  Greek  Church  (New  York:  Macmillan, 

1956),  p.  51. 

58  Mother  Mary  and  Archimandrite  Kallistos  Ware,  The  Festal  Menaion  (London:  Faber  and  Faber,  1969), 

p.  535. 
'9  The  Song  of  Moses  (Exodus  xv.  1-19);  the  Song  of  Moses  (Deut.  xxxii.  1-43);  the  Prayer  of  Hannah  (I 
Samuel  ii.  1-10);  the  Prayer  of  Habakkuk  (Habakkuk  iii.1-19);  the  Prayer  of  Isaiah  (Isaiah  xxvi.  9-20); 


Page  29. 


or  Book  of  Prayers  for  the  use  of  the  priest;  the  Horologion,  a  "reader's"  book  that  contains 
the  fixed  portions  of  the  daily  offices  and  a  list  of  the  feasts  and  saints'  days  throughout  the 
year  along  with  the  corresponding  apolytikia,  or  dismissal  hymns,  and  kontakia,  verses  read 
between  Canticles  Six  and  Seven  of  the  canon  at  Orthros.60 

The  Octoechos  or  Book  of  Eight  Tones  contains  only  the  Sunday's  hymns  and  is  a  subset  of  the 
the  Parakletike  which  contains  the  variable  portions  for  the  daily  offices  throughout  the 
week. 

There  are  eight  series  of  offices,  one  for  each  of  the  eight  tones,  and  within  each  series  there  are 
seven  sets  of  services,  one  for  each  day  of  the  week.  Throughout  the  year  the  services 
proceed  week  by  week  through  the  tones  beginning  with  the  first  tone  on  the  Sunday  of 
St.  Thomas —  the  first  Sunday  after  Easter —  and  then  throughout  the  succeeding  tones  until 
Tone  Eight  is  completed.  After  that  the  offices  for  Tone  One  are  resumed. 

The  Triodion  and  the  Pentecostarion  contain  the  services  for  the  movable  feasts  of  the  year 
following  from  Easter.  The  Triodion  covers  the  three-week  period  of  preparation  before 
Great  Lent,  Great  Lent  and  Holy  Week  up  to  the  Holy  and  Great  Saturday.  The 
Pentekostarion  contains  the  services  for  Eastertide  and  Pentecost  covering  the  services  from 
Easter  Sunday  until  the  Sunday  of  All  Saints  (the  first  Sunday  after  Pentecost);  the  Menaia 
contains  the  services  for  the  fixed  feasts  throughout  the  twelve  months  of  the  year;  and 
then  there  is  the  Typikon  which  contains  the  rules  and  rubrics  governing  every  aspect  of 
the  Church  services  and  their  proper  celebration  throughout  the  year.  As  if  to  make 
matters  a  little  more  complicated,  the  priests  and  monks  have  made  variations  on  the 
liturgical  books  cited — the  Evangelion  and  Apostolos  being  excepted;  sometimes  they  are 
very  abbreviated  with  only  the  barest  reference  to  the  text  that  follows.  Often  it  depends 
upon  the  uses  to  which  the  books  are  to  be  put  according  to  the  needs  of  the  community.61 

Liturgical  rolls  with  one  of  the  liturgies  of  Ss.  Chrysostom,  Basil,  or  Gregory  survive  in  large 
numbers  from  the  XIth  Century,  but  only  a  few  have  extensive  figural  decoration.  They 
were  copied  parallel  to  the  narrow  side,  i.e.,  at  right  angles  to  the  long  axis  and  most 
frequently  both  sides  of  the  roll  were  used.62  It  was  not  usually  wound  onto  an  umbilicus 
at  either  end  of  the  length  of  parchment,  but  rather  only  onto  one  so  that,  as  the  scroll  was 
unrolled  as  the  service  progressed,  the  loose  end  was  usually  handled  by  a  deacon.  When 
the  priest  reached  the  end  attached  to  the  umbilicus,  the  re-rolling  commenced  as  the  priest 
read  from  the  opposite  of  the  roll  and  when  the  service  was  completed  the  scroll  had  been 
rewound  around  the  umbilicus  and  ready  for  its  next  use.  It  has  been  suggested  that  scrolls 


the  Prayer  of  Jonah  Qonah  ii.  3-10);  The  Prayer  of  the  Three  Holy  Children  (Daniel  iii.  26-56);  the 
Song  of  the  Three  Holy  Children  (the  Benedicite:  Daniel  iii.  57-88);  and  the  Song  of  the  Theotokos 
(the  Magnificat:  Luke  i.  46-55)  and  the  Prayer  of  Zacharias  (the  Benedictus:  Luke  i.  68-79). 

60  See  "Appendix  HI:  Glossary,"  in  Festal  Menaion,  p.  545  and  554. 

61  A  good  discussion  of  the  types  of  Orthodox  liturgical  books  may  be  found  in  the  work  cited  above: 

Mother  Mary  and  Archimandrite  Kallistos,  The  Festal  Menaion,  pp.  535-543.  The  authors  include  a 
glossary  that  is  quite  helpful. 

62  See  E.  G.  Turner,  The  Terms  Recto  and  Verso—  the  Anatomy  of  the  Papyrus  Scroll.  Bruxelles:  Foundation 

egyptologie  Raine  Elisabeth,  1978. 


Page  30. 


for  liturgical  use  were  inspired  by  imperial  documents63  and  added  solemnity  to  the 
occasion.  The  numerous  rolls  from  the  Palaeologan  period  are  seldom  elaborately 
embellished,  although  one  has  an  ornate  border  with  monograms  of  the  imperial  family. 
Rolls  figure  prominently  among  the  products  of  the  Hodegon  Monastery  and  constitute 
about  one  third  of  the  signed  works  of  its  best  know  scribe,  Joasaph.64  The  earliest 
surviving  liturgical  roll  on  parchment,  called  "The  Ravenna  Scroll,"  is  probably  of  the  VTTh 
Century. 


MS.  14.  The  Liturgy  of  St.  Basil.  Parchment,  ca.  1400;  in 
the  form  of  a  scroll  some  5.4  m.  long  (originally  nearly  6  m. 
long),  with  writing  on  both  sides. 

The  three  great  Cappadocians  belong  to  the  neo- Alexandrian  school  of  theology  represented  by 
Athanasius.  St.  Basil  the  Great  (ca.  A.  D.  330  -  379),  his  younger  brother  Gregory  of  Nyssa 
(d.  ca.  A.  D.  394)  and  his  friend  Gregory  of  Nazianzus  (ca.  329/330  -  ca.  390)  were  united 
not  only  by  common  intellectual  interests  but  also  by  an  intimate  friendship.  Their 
influence  on  the  development  of  the  Church  can  hardly  be  exaggerated. 

St.  Basil  came  from  a  family  distinguished  by  its  traditional  zeal  for  the  faith.  His  mother 
Emmelia;  his  grandmother  Macrina  the  Elder;  Gregory,  his  third  brother;  Peter,  Bishop  of 
Sebaste;  and  their  sister,  Macrina  the  Younger  are  all  venerated  as  saints.65  St.  Basil  did 
much  to  renew  the  order  of  the  liturgy  in  a  form  which  is  now  used  only  on  ten  days  of 
the  year:  the  five  Sundays  of  the  Great  Lent,  Thursday,  and  Saturday  of  Holy  Week, 
Christmas  Day,  St.  Basil's  feast  on  the  1st  of  January,  and  the  Epiphany  (the  6th  of  January). 
Like  the  so-called  Liturgy  of  Cbrysostom,  it  underwent  extensive  changes  over  time. 
Outwardly  it  differs  very  little  from  the  Liturgy  of  St.  John  Chrysostom,  but  the  prayers 
said  privately  by  the  priest  are  far  longer. 

The  first  portion  of  the  Duke  scroll  has  been  cut  away,  likely  because  it  was  decorated,  as  is 
often  the  case  with  liturgical  scrolls.  They  were  decorated  with  fine  ornamental  uncial 
scripts  or  with  images  of  priests  celebrating  the  Eucharist  under  the  multiple  domes  of  a 
church  which  are  highly  decorated  with  variegated  colored  marble,  mosaics,  and  frescoes.66 

This  manuscript  is  an  elegant  presentation  of  the  liturgy  on  calf-skin  parchment  with  clearly 
defined  elements  of  palaeography  that  have  their  origins  within  the  Hodegon  school  from 


63  See  L.  W.  Daly,  "Rotuli:  Liturgy  Rolls  and  formal  Documents,"  Greek  Roman  and  Byzantine  Studies, 

XIV  (1973),  333-338. 

64  G.  Cavallo,  "La  genesi  dei  rotoli  liturgici  Beneventani,"  in  Miscellanea  in  memoria  di  Giorgio  Cencetti, 

(Turin   1973),  213-229;  A.  Grabar,  "Un  roleau  liturgique  constantinopolitain  et  ses  peintures," 
Dumbarton  Oaks  Papers,  8  (1954),  161-99. 

65  See  especially  Berthold  Altaner,  Patrology  (translated  by  Hilda  C.  Graef;  2nd  edition;  New  York:  Herder 

and  Herder,  1961),  pp.  335-337,  341-342. 

66  See  The  Glory  of  Byzantium—  Art  and  Culture  of  the  Middle  Byzantine  Era,  A.  D.  843-1261,  edited  by 

Helen  C.  Evans  and  William  D.  Wixom  (New  York:  The  Metropolitan  Museum  of  Art,  1997), 
pp.110-111. 


Page  31. 


which  have  produced  some  of  the  finest  liturgical  manuscripts.  This  scroll  is  a  splendid 
example  of  liturgical  palaeography  from  the  end  of  the  fourteenth  or  beginning  of  the 
fifteenth  century —  clearly  written  with  red  marginal  instruction  and  rubrics  within  the 
text. 

Acquired  July  1950  from  Raphael  King,  Bookdealer,  London. 


MS.  29.  Miscellaneous  prayers.  Paper,  232^. 

This  chubby  little  manuscript  contains  special  prayers  and  liturgies  and  represents  generations 
of  monks  who  would  have  passed  it  from  one  to  another  as  evidenced  by  the  diversity  of 
hands.  It  is  a  great  mixture  of  familiar  and  personal  prayers  that  give  insight  into  the 
concerns,  especially  as  seen  in  the  prayers,  of  monks  in  their  communities.  Most 
frequently  these  types  of  books  are  simply  "made  up"  copies  of  liturgies  and  prayers 
important  to  an  individual  in  his  devotional  and  personal  life.  Such  items  are  not  rare,  but 
neither  are  they  frequently  examined  for  what  they  can  reveal  about  the  personal  spiritual 
development  of  the  owners.  That  they  were  passed  from  one  generation  to  another  is  an 
indication  of  the  manner  of  training  a  novice  and  bringing  him  up  under  the  guidance  of  a 
spiritual  father  until  he  is  able  to  take  over  the  training  of  younger  entrants  to  the 
community. 

Even  as  a  private  book  of  prayers  and  known  liturgies,  it  has  been  prepared  in  accord  with  the 
standards  of  bookmaking  known  to  the  monastic  community.  It  is  rubricated  throughout 
and  even  has  a  colophon  that  dates  the  time  when  George,  "the  sinner  and  reader," 
completed  the  last  portion.  Written  in  red  on  the  verso  of  the  final  leaf,  he  colophon  reads 
as  follows: 


+eteXet(69Ti  to  raxpov  . . .  [Pt(3A.t] 

8dpiov(?),  imb  xeiPO^  duaptoXot) 

Kat  ^evovte  (?)  recoypioD  To'uSeA.A.ouq 

dvaYVCoaTO'u  trixa  8e  iced  ya)iXT\c,. 

Eiq  (XT)v. '  OktcoPpIov  17'   ezovq  ,q~^K  iv6.  e  [A.  M.  13  October  6920,  indiction  5]  i.e., 

13  October  1411,  indiction  5. 

This  little  book  was  completed 

by  the  hand  of  the  sinner  and  foreigner  (refugee?)  George  Goudelles 

reader  and  psaltis  (cantor) 

on  the  13th  of  October  6920,  indiction  5  [i.e.  A.  D.  1411]. 

This  is  at  least  the  third  binding.  The  repair  with  blue  thread  indicates  an  earlier  stage  of 
repair.  Nevertheless,  the  binding  conforms  to  the  Byzantine  tradition  of  preparing  the 
edges  of  the  boards  by  "bridling."  In  the  construction  one-half  of  the  quires  which  make 
up  the  book  are  sewn  onto  each  board  at  the  bridling  stations,  and  then  the  two  halves  are 
sewn  together  on  the  spine.    Enlarged  endbands  at  the  head  and  tail,  typical  of  Byzantine 


Page  32. 


bindings,  give  stability  to  the  whole  structure  when  they  are  laced  into  the  ends  of  the 
gatherings  and  then  into  the  top  of  the  boards.  The  bound  volume  is  then  wrapped  in  a 
linen  spine  covering  that  extends  onto  the  boards  and  then  the  whole  is  enclosed  in  a 
leather  covering.  Finally  a  fore-edge  clasp  is  affixed  so  that  when  the  book  is  closed,  it  will 
remain  closed  and  retain  its  shape.  The  clasp  is  lost  with  only  the  fore-edge  pin  remaining 
in  the  upper  cover.  The  wood  here  is  pine  (or  perhaps  a  cypress)  which  is  a  resinous  wood, 
not  the  type  usually  chosen  by  Byzantine  binders. 

Professor  David  M.  Robinson  bought  this  little  item  at  Sinope  sometime  early  in  this  century. 
He  bequeathed  it  to  Professor  William  H.  Willis  of  the  Department  of  Classics  who 
presented  it  to  the  Library  in  1965. 

Gift  of  William  H.  Willis,  April  1965. 


MS.  37.  Liturgies  of  Saints  Chrysostom,  Basil,  and 
Gregory  (The  Presanctified).  Paper;  dated  1634  by  the 

SCRIBE  ANTHIMOS;   96  ff. 

From  the  Hodegon  palaeographical  school  that  was  thoroughly  adopted  by  the  Romanian 
Orthodox,  this  is  within  the  school  over  which  Lucas  Buzau,  or  Luke  the  Cypriot, 
presided.  It  is  even  bound  in  the  style  consistent  with  that  typical  of  Romania  in  the 
XVLT11  Century.  This  little  manuscript  is  typical  of  those  that  bring  together  the  three 
primary  liturgies  of  the  Orthodox  Church,  almost  always  in  the  same  order  with  the 
primary  liturgy  of  St.  John  Chrysostom  coming  first.  Frequently  from  this  period  in  the 
seventeenth  century  it  was  common  to  have  inserted  before  each  liturgy  an  "icon"  of  the 
saint.  In  this  manuscript  pen  drawings  of  Ss.  Basil  and  Gregory,  about  75  mm  high, 
enclosed  within  borders  filled  with  gold  strapwork  ornament  on  a  colored  background 
occupy  the  same  position  as  that  of  the  portraits  of  the  Evangelists  in  the  Gospel  books — 
facing  the  opening  of  their  respective  books.  Missing  from  this  volume  is  the  image  of 
Chrysostom. 

Each  liturgy  has  its  own  headpiece  in  gold  and  colors  with  title  spreading  over  from  three  to  six 
lines  in  gold  with  large  illuminated  initials  almost  entirely  in  gold.  Throughout  there  are 
illuminated  initials  in  silver  and  colors  on  many  pages. 

The  scribe,  the  monk  Anthimos,  has  signed  his  name  and  added  a  date:  1634.  The  binding  is  a 
fine  Romanian  example  from  the  seventeenth-century;  it  is  covered  in  brown  morocco  and 
decorated  with  gilt,  blind  stamping,  and  arabesque  ornaments.  It  reflects  the  strong 
influence  that  the  Islamic  world  had  upon  Greek  bookmaking  during  this  period. 

This  manuscript  came  from  the  collection  of  the  great  excavator  of  Ninevah,  Sir  Austen  Henry 
Layard,  who  gave  most  of  his  collection  to  the  Governors  of  Canford  School,  Wimborne. 
This  item  was  Lot  200  in  the  Sale  of  the  12th  of  December  1966  at  Sothebys. 

ACQUIRED  AT  AUCTION  THE  12™  OF  DECEMBER  1966. 


Page  33. 


MS.  41.  Liturgical  miscellanea— Part  I:  prayers  and 
Hymns,  mostly  for  the  morning  office  (Orthros) 
throughout  the  week;  Part  II:  Prayers  and  hymns  by 
"wise  and  notable  men  who  flourished  after  the  fall 
of  Constantinople.  Paper;  XV™  -  XVII™  Century. 

This  is  a  mixed  collection  of  prayers  and  hymns  that  come  mostly  from  the  "Morning  Office" 
or  Orthros"  as  the  Greeks  call  it.  In  addition  it  contains  a  number  of  prayers  and  hymns 
by,  as  the  title  says,  "Wise  and  notable  men  who  flourished  after  the  Fall  of 
Constantinople. " 

Here  is  a  private  collection  of  prayers  that  have  been  gathered  by  a  pious  monk.  Its  contents 
have  yet  to  be  explored  completely. 

Owned  by  the  Honorable  Frederic  North,  fifth  Earl  of  Guilford  (1766-1827),  with  his  ex-libris 
with  the  number  "457,"  it  was  presented  in  The  Guilford  Collection  Sale  of  8th  December 
1830  (Lot  549).  The  bookdealers  Payne  and  Foss  bought  it  and  then  it  was  sold  to  Sir 
Thomas  Phillipps.  In  his  collection  it  was  numbered  7758.  In  the  sale  of  his  collection  on 
the  26th  of  June,  1967,  N.  S.,  Part  HI  (Lot  639),  it  was  purchased  by  Alan  G.  Thomas  who 
offered  it  to  the  University  Library  for  purchase.  On  the  17th  of  October,  1967,  the 
manuscript  was  acquired  for  Duke  Library  by  Kenneth  W.  Clark. 

Gift  of  Kenneth  W.  Clark,  17th  of  October  1967. 


MS.  26.  Anastaslmatarion.  Paper;.  XIX™  Century.  96  //. 

According  to  the  title,  this  slender  volume,  bound  in  its  original  cover  of  red  goatskin,  contains 
hymns  relating  to  the  Resurrection,  in  a  setting  by  Peter  Lampadarios  of  Peloponnesus  as 
transcribed  by  Gregory  Protopsaltes  into  the  notation  of  Chrysanthos  of  Madytos  of  the 
"New  School  of  Musical  Learning."  The  title  is  mysterious.  It  offers  many  intriguing 
possibilities.  It  is  likely  that  this  manuscript  was  actually  transcribed  by  the  father  of 
modern  Greek  musical  notation  for  use  in  his  school.  Certainly  it  is  timely.  All  details  of 
the  physical  construction  of  this  little  volume  indicate  that  it  is  contemporary  with  the 
time  between  which  Peter  Lapadarios  rose  to  the  rank  Protopsaltis.  Was  this  little  book  one 
used  in  the  "new  school  of  Greek  music"  as  transcribed  and  taught  by  Peter?  If  not 
transcribed  by  him,  it  was  done  at  the  time  of  the  transition  from  the  old  notation  as  seen 
in  the  other  manuscripts  here  and  this  one.  This  manuscript  is  among  the  earliest  examples 
of  modern  Greek  church  musical  notation. 

In  the  beginning  of  the  nineteenth  century  Byzantine  music  had  become  so  complicated  that 
learning  how  to  sing  it  properly  in  the  church  required  ten  years  or  more  of  study. 
Notational  principles  and  musical  theories  had  obscured  from  all  but  a  few  the  intricacies 
of  chanting  the  services.    Chrysanthos  of  Madytos  and  two  collaborators —  Gregory,  who 


Page  34. 


bore  the  title  Protopsalt,  i.  e.,  the  lead  chanter,  and  Chourmouzios  the  Archivist  devised  a 
simplification  of  the  theory  and  notation  of  Byzantine  music  that  allowed  for  greater 
facility  in  learning  the  music.  Chrysanthos  lived  from  about  1770  to  1846,  was  well 
educated  with  a  good  knowledge  of  Latin  and  French  and  was  familiar  with  European  and 
Arabic  music,  being  proficient  in  playing  the  European  flute  and  the  Arabic  "nay."  He 
had  learned  the  art  of  singing  in  the  Church  from  Peter  Byzantios,  also  a  protopsalt,  who  in 
turn  had  been  a  pupil  of  Peter  Lampadarios  of  Peloponnesus,  probably  the  most  important 
figure  in  Greek  church  music  between  1453  and  the  time  of  Chrysanthos.  Chrysanthos' 
theory  and  notation  is  currently  used  in  modern  Greece. 

As  an  archimandrite,  an  ecclesiastical  rank  equivalent  to  that  of  an  abbot  of  a  monastery, 
somewhere  and  somehow  he  was  responsible  for  teaching  music.67  To  facilitate  this  and 
simplify  the  teaching  of  this  difficult  art,  he  invented  a  set  of  monosyllabic  sounds  for  the 
musical  scale  in  a  kind  of  so-fa  system  using  the  first  seven  letters  of  the  Greek  alphabet: 


vH 

7tA 

Bov 

Ta 

Ai 

kE 

Zco 

vH    (Greek) 

ni 

pa 

vou 

ga 

di 

ke 

zo 

ni     (English) 

Do 

Re 

Mi 

Fa 

Sol 

La 

Ti 

Do  (Western) 

Chrysanthos  was  exiled  to  Madytos  by  order  of  the  Patriarch  of  Constantinople  for  this  break 
with  the  traditional  methods  of  teaching.  However,  he  continued  to  pursue  his  original 
approach  to  the  teaching  of  ecclesiastical  music.  In  Madytos  he  discovered  that  whereas  it 
had  taken  pupils  as  many  as  ten  years  to  learn  the  old  system,  they  were  able  to  learn  the 
new  one  in  at  least  ten  months.  His  ability  to  teach  others  to  learn  this  system  was 
discovered  when  Melitios,  the  Metropolitan  of  Heracleia,  was  supervising  the  building  of  a 
house  near  Tzibalio.  When  he  heard  the  masons  from  Madytos  singing  from  the  roof  the 
traditional  melodies  of  church  music — the  Communion  Hymns  and  the  kalophonic 
Heirmoi —  with  great  ease,  he  inquired  as  to  how  this  was  possible.  The  masons  explained 
that  they  had  learned  this  holy  art  from  Chrysanthos.  Soon,  Chrysanthos  was  permitted 
to  teach  music  in  his  own  way. 

Here  he  joined  forces  with  Gregory —  mentioned  in  the  title  of  our  little  manuscript  as  a  singer 
and  teacher  of  the  new  method  of  singing  Greek  music—  who  was  the  son  of  a  priest  and 
born  in  Constantinople  in  1777  on  the  same  day  that  Peter  Lampadarios  had  died. 
Gregory  in  collaboration  with  Chrysanthos  transcribed  into  the  new  notations  many  of 
the  ancient  hymns  of  the  Church,  using  the  talents  of,  among  others,  Peter  Lampadarios  of 
Peleponnesos.  Chourmouzios  undertook  the  task  of  teaching  the  new  method. 

This  little  book  preserves  the  form  of  notation  that  began  its  life  in  the  Greek  Church  with 
Chrysanthos  and  was  carried  forward  by  Gregory.    Remarkably,  it  is  within  a  century  of 


67  See  Georgeios  Papadopoulos,  Iv>|ipoXai  eic,  rpv  iaxopiav  rfjc;  Jtap'  finiv  eKK?ui<naoTiKfjc,  (Athens,  1890), 
pp.  329-335. 


Page  35. 


the  time  that  this  development  happened  that  we  place  the  origin  of  modern  Greek  church 

music.68 

Gift  of  Kenneth  Willis  Clark,  December  1963. 


MS.  45.    Sticherarion.  Paper,  XV-XVI™  Century.  176//. 

A  Sticherarion  is  a  bulky  volume  that  contains  the  sticbera,  or  stanzas,  inserted  between  verses 
taken  from  the  Psalms  for  Vespers  (Hesperinos)  and  Matins  (Ortbros)  arranged  according  to 
the  cycle  of  the  liturgical  year.  Not  very  many  complete  volumes  have  come  down  to  us 
primarily  because  they  were  used  everyday  and  worn  to  pieces.  The  great  Austrian 
composer  and  musicologist  Egon  Wellesz  says  that  few  are  preserved  in  libraries  in  the 
western  world.  There  are,  however,  quite  a  number  preserved  in  the  monasteries  of  Mt. 
Athos  where  their  day-by-day  use  is  requisite. 

Those  that  have  been  preserved  are  mostly  late,  attributable  to  the  fact  that  they  were  in 
constant  use,  as  were  the  liturgies,  and  therefore  they  were  constantly  being  replaced  with 
renewed  copies. 

Written  by  various  scribes,  this  Sticherarion  contains  the  Triodion,  the  Pentecostarion,  Fixed 
Feasts  for  the  Year;  Stichera  Alphabetica;  Stichera  Anatolica  and  Anastasima.  The  greater 
part  of  the  music  of  the  hymns  follows  the  Mt.  Athos  or  Giletan  tradition  of  the  XIIth  and 
XIirh  Centuries.  Manuel  of  Gaza  who  is  mentioned  in  the  Triodion  as  composer  of  one 
section  of  the  Good  Friday  music  is  a  XVTh  Century  musician.  The  manuscript  dates 
mainly  from  the  beginning  of  the  XVH111  Century.  Some  leaves  may  actually  be  two 
centuries  earlier,  and  some  are  of  the  eighteenth  century.  Milos  Velimirovic,  Emeritus 
Professor  of  Music  at  the  University  of  Virginia,  actually  suggests  that  most  of  the  text  is 
before  the  seventeenth  century.69 

It  has  an  unidentified  exlibris  with  the  motto:  Ex  hasta  successit  oliva.  This  manuscript  came 
through  the  collection  of  Jonathan  Peckover  and  subsequently  through  that  of  his  sister 
Algerina.70  It  was  acquired  from  Davis  and  Orioli,  Booksellers,  on  the  12th  of  February 
1968  (item  225). 

Gift  of  Kenneth  W.  Clark  12th  of  February  1968. 


MS.  76.     Liturgies  of  Ss.  Basil,  Chrysostom,  and  the 
Presanctified.  Paper  190^  XVI™  Century. 


68  See  Maureen  M.  Morgan,  "The  'Three  Teachers'  and  their  Place  in  the  History  of  Greek  Church 

Music,"  Studies  in  Eastern  Chant  (Egon  Wellesz  and  Milos  Velimirovic,  general  editors;  London: 
Oxford  University  Press,  1971),  86-99. 

69  Private  Correspondence,  4  December  1971. 

70  See  De  Ricci,  English  Collectors,  pp.  166-167. 


Page  36. 


This  very  utilitarian  manuscript  provides  a  window  into  the  worshipping  community.  First, 
there  are  the  three  liturgies  followed  by  the  Epistle  and  Gospel  propers  and  the  vesicles  for 
selected  saints  days,  beginning  with  the  feast  of  St.  Michael  and  All  Angels.  From  there 
follow  a  miscellaneous  selection  of  lessons  for  other  feasts  and  celebrations:  Women 
Martyrs,  St.  George,  the  prophet  Elijah,  St.  Anthony,  Constantine,  the  Apostle  Philip, 
among  others.  The  pages  for  the  lessons  for  the  Apostle  Philip  are  the  most  heavily 
thumbed  suggesting  that  St.  Philip  may  have  been  the  patron  of  the  holy  place  where  this 
book  was  kept. 

It  is  likely  that  this  was  prepared  for  the  priest.  The  places  in  the  liturgy  where  the  priest  and 
not  the  reader  or  deacon  reads  have  dark  thumb-printed  margins  from  many  years  of 
handling. 

It  is  written  on  a  strong  western  type  paper  and  in  the  palaeographical  style  of  the  Hodegon 
school.  The  pages  have  been  foliated  likely  soon  after  it  was  written  and  each  quire  is 
numbered  in  Greek.  More  than  likely  it  began  life  in  a  monastery  community.  There  are 
leather  stains  inside  the  lower  cover  that  indicate  that  it  was  bound  in  the  Greek  monastic 
style.  However  it  is  now  in  red,  gilt  morocco  covers  with  gauffered  and  gilt  edges 
suggesting  that  its  last  resting  place  was  somewhere  among  the  worshipping  communities 
in  Italy.  Having  been  read  nearly  to  pieces  in  a  worshipping  community  in  the  East,  it  is 
entirely  possible  that  it  was  brought  into  the  West  after  the  fall  of  Constantinople  in  1453 
and  received  its  Italian  Renaissance  clothing  there. 

Acquired  the  3rd  of  December  1979  from  A.  Rosenthal,  Ltd.  Oxford. 


Cabinet  4. 


Bindings—  Clothed  in  Silver  and  Gold. 


The  practice  of  covering  an  entire  binding  of  the  New  Testament  with  a  precious  metal, 
sometimes  inlaid  with  semi-precious  stones,  was  appropriate  for  the  one  book  that  would 
always  lie  on  the  altar,  be  taken  in  procession,  held  high  to  be  venerated  by  the  faithful, 
and  placed  on  the  lectern  to  be  kissed  by  worshippers.  The  Byzantine  craftsmen  raised  to  a 
high  art  the  covering  of  these  holy  books  with  embroidery,  enamels,  semiprecious  stones, 
filigree  and  repousse  ornamentation.  The  Armenian  Orthodox  craftsmen  followed  the 
practice  well  into  the  eighteenth  century  when  they  prepared  metal  covers  that  could  be 
slipped  over  the  modest  wooden  or  paste  boards  of  service  books  whether  in  paper  or 
parchment. 


Page  37. 


S.  N.  The  Silver  gilt  cover—  cm.  1700  (Armenian). 

This  silver  gild  cover,  the  gift  of  Kenneth  W.  and  Adelaide  D.  Clark,  was  acquired  in  Jerusalem 
in  1946.  In  all  likelihood  it  was  produced  in  an  Armenian  workshop  to  enclose  a  copy  of 
the  Gospels,  likely  a  lectionary  of  the  text  arranged  for  reading  in  church  where  the  silver 
encased  Gospels  were  regarded  as  "the  treasure  of  God's  church."  On  the  upper  cover  is  a 
scene  of  the  Agony  in  the  Garden,  an  emblematic  representation  of  the  Crucifixion;  it  is 
most  often  found  on  the  upper  cover  of  Greek  lectionaries,  and  the  lower  cover  is  of  the 
resurrected  Christ  holding  the  resurrection  flag.  The  style  of  the  trees  and  the  puffy  clouds 
are  all  in  the  style  of  Armenian  craftsmanship.  In  Armenia  the  earliest  silver  cover  is  the 
Ejmiatsin  Gospel  of  989  (Matenadaran  2374),  which  received  as  covers  a  pair  of  sixth- 
century  Byzantine  ivories  carved  with  scenes  from  the  life  of  Christ  and  the  Virgin.  In  the 
Cilician  period,  a  Gospels  of  1249  (Matenadaran  7690)  was  decorated  with  gilt-silver  covers 
in  1255  at  Hromklay.  Few  such  examples  from  the  mediaeval  period  survive.  Among  the 
earliest  is  one  dated  A.  D.  162371  which  was  made  in  Tokat  in  north-central  Turkey. 
However,  most  silver  covers  were  made  by  silversmiths  working  in  Kayseri  (Caeserea)  in 
the  seventeenth  and  eighteenth  centuries.  Almost  all  of  them  are  descendants  of  Armenian 
artisans  who  emigrated  from  Persian  Armenia  to  Kayseri  where  they  founded  a  school  for 
silver  binders.72 

In  fact  these  are  not  actually  bindings  in  the  traditional  sense  of  the  word,  but  rather  luxurious 
silver  paquettes  and  were  made  not  by  bookbinders,  but  by  skilled  silversmiths.  The 
covers  were  often  nailed  onto  the  previously  bound  manuscripts  and  attached  by  a  system 
of  turnins  over  the  boards  and  decorated  with  filigree,  colored  enamels,  or  precious  and 


semi-precious  stones.73 


Gift  of  Kenneth  Willis  and  Adelaide  Dickinson  Clark. 


MS.  94.   Paracletice  and  Triodion  in  Greek;  266  ff.;  Paper. 

TEXT  CA.  A.  D.1450;  BINDING  CA.  A.  D.  1700  (ROMANIAN?). 

The  Paracletice  (ff.  1-32)  is  a  liturgical  text  that  contains  the  variable  parts  of  the  services  from 
the  first  Sunday  after  Pentecost  until  the  tenth  Sunday  before  Easter.  The  rest  of  the 
manuscript  iff.  33-266)  is  the  Triodion,  a  liturgical  book  that  contains  the  variable  portions 


71  New  York  Public  Library,  Armenian  No.  3. 

72  See  H.  Kurdian,  "The  Silver  Bindings  from  Kayseri  School  of  Goldsmiths,"  Hask  Armenological 

Yearbook,  I  (1948),  51-61. 

73  A  good  discussion  of  this  practice  may  be  seen  in  Thomas  F.  Mathews  and  Robert  S.  Wieck,  Treasures  in 

Heaven  (Princeton:  University  Press,  1994),  on  pp.  115  ff.  where  the  practice  of  the  production  of 
silver  covers  is  examined  by  Sylvie  Merian  and  the  accompanying  book  of  essays:  Treasures  in 
Heaven:  Armenian  Art,  Religion  and  Society:  Papers  delivered  at  the  Pierpont  Morgan  Library  at  a 
Symposium  organized  by  Thomas  F.  Mathews  and  Roger  S.  Wieck  21-22  May  1994  (New  York:  The 
Pierpont  Morgan  Library,  1998),  passim.  See  also  Sylvie  Louise  Merian,  "The  Structure  of 
Armenian  Bookbinding  and  its  Relation  to  near  eastern  bookmaking  Traditions,"  Ph.  D. 
Dissertation,  Columbia  University,  1993. 


Page  38. 


of  the  services  from  the  fourth  Sunday  before  Lent  until  the  Saturday  before  Easter.  Its 
contents  are  drawn  from  the  Prophets,  Genesis,  and  Proverbs  as  well  as  from  the  major 
Byzantine  poets  like  Theodore  of  Studios.74 

The  binding  consists  of  heavily  decorated  repousse  silver,  or  a  silver  alloy,  over  a  binding  made 
in  the  Armenian  style,  with  a  fore-edge  flap  attached  to  the  lower  cover  and  held  closed 
with  two  chains  which  with  circle  ornaments  attached  to  the  outside  of  the  upper  cover  in 
contrast  to  the  Byzantine  which  are  anchored  to  pins  in  the  fore  edge.  The  center  of  the 
upper  cover  is  filled  with  a  large  panel  (145  x  84  mm)  of  the  Crucifixion;  whereas,  on  the 
lower  cover  there  is  the  Coronation  of  the  Theotokos — the  Virgin  Mary  enthroned 
holding  the  Infant  Jesus.  The  fore-edge  flap  consists  of  four  compartments  with  the 
symbols  of  the  Four  Evangelists.  The  spine  is  made  of  eight  closely  linked  vertical  rows  of 
small  metal  parts  in  the  shape  of  seashells— about  160!  The  leather  cover  over  which  the 
outer  silver  cover  has  been  anchored  is  more  characteristic  of  the  Armenian  style  of 
binding — especially  the  internal  construction  of  the  cloth  pastedowns  inside  the  covers. 
The  silver  cover,  however,  contrasts  with  the  other  silver  cover  here  displayed. 

There  is  a  striking  stylistic  resemblance  between  the  binding  of  the  Paracleteke  and  some  which 
have  come  from  Romania75  during  the  reign  of  Prince  Constantine  Brancovan  (or 
Brancoveanu)  a  great  patron  of  the  arts  who  ruled  Wallachia  from  1689  until  his 
imprisonment  by  the  Turks  in  1710.  He  along  with  his  sons  was  beheaded  in  1714. 

Acquired  1 1  June  1990  from  Bernard  M.  Rosenthal,  Inc.,  Berkeley,  California. 
Gift  of  the  Caleb  C.  and  Julia  W.  Dula  Educational  and  Charitable  Foundation. 


MS.  25.  Tetraevangelion.  Four  Gospels.  Parchment,  235$ 
Ca.  1100.  Gregory-Aland  1813 

Written  by  the  scribe  Hierotheos,  he  signs  it  on  /.  235r:  "Iepo0[EOcJ  iepetx;  6  ypayfdcj  tov 
PiP^ov  tccuttiv  (sic)  but  he  fails  to  tell  us  when76  or  where  he  completed  it.  However,  we 
do  know  that  the  manuscript  was  in  the  Monastery  of  the  Theotokos  in  Soumela  which  is 
situated  on  the  western  side  of  Mount  Melas  in  the  high  valley  of  Prytanis  very  near 
Trebizond77  in  north-east  Turkey  on  the  Black  Sea.  When  Papadopoulos-Kerameus  saw 
the  manuscript  at  the  end  of  the  1800s,  he  says  that  it  was  kept  in  the  treasury  most  likely 


74  The  first  edition  of  the  Triodion  was  printed  in  Venice  in  1522. 

75  Nicolae  Iorga  and  Georges  Bals,  Histoire  de  I 'art  roumain  ancien  (Paris:  E.  de  Boccard,  1922),  cf.  esp.  pp. 

258,  261,  and  262. 

76  The  only  scribe  by  the  name  of  Hierotheos  mentioned  by  Vogel  and  Gardthausen,  Die  griechischen 

Schreiber  des  Mittelalters  und  der  Renaissance,  p.  161:'Iep69eoc,  tEpeuc,,  from  a  thirteenth-century 
document  from  Soumela  83  is  a  reference  to  Duke  Greek  MS.  25,  cited  by  A.  Papadopoulos- 
Kerameus  in  Tlapapvqpa  napd  ZvXXoyov  KaxaXoyoq  x&v  ev  rrj  iepd  p-ovfj  tov  ZovfieXa  'EXXtjvikti 
%eipoypd(pav  (Athens,  1898)  as  being  at  Trebizond  ev  tw  CfK£i>o(|>-uXaKiq)  wO  vaot)  Tfjc,  novfjc, 
(TETpaeuayYeXiov). 

77  Raymond  Janin,  Les  eglises  et  les  monasteres  des  grands  centres  byzantins  (Bithynie,  Hellespont,  Latros, 

Galesios,  Trebizonde,  Athenes,  Thessalonique)  (Paris:  Institut  Francais  d'Etudes  Byzantines,  1975),  pp. 
274  ff . 


Page  39. 


because  it  was  so  handsomely  adorned  with  the  ten  silver-gilt  plaquettes — five  on  each 
cover — and  two  triple  chain  fore-edge  clasps. 

The  manuscript  contains  the  Four  Gospels  along  with  unidentified  verses  for  each  Gospel,  a 
Prologue,  and  an  "Hypothesis."  With  headpieces  throughout,  the  ornaments  are  in 
delicate  and  pastel  colors  with  patterns  suggestive  of  a  Sassanian  influence.  The  manuscript 
may  have  been  produced  not  very  far  from  where  it  was  given  a  place  of  honor  within  the 
Monastery  of  the  Theotokos  at  Soumela. 

Although  the  binding  has  a  modern  repair  to  the  spine,  the  original  binding  was  probably 
added  in  the  fourteenth  century.  It  was  bound  in  a  dark  purple  velvet  over  wooden  boards 
onto  which  the  plaquettes  were  attached.  Both  covers  have  the  same  arrangement—  corner 
pieces  with  portraits  of  the  Evangelists  at  their  writing  desks  and  a  central  lozenge  with  the 
Crucifixion.  Each  is  held  in  place  with  four  gilt  nails.  The  repousse  plaquettes,  made  of 
gilded  silver,78  are  modeled  after  the  standard  poses  of  the  Evangelists  which  are  often 
painted  on  the  leaf  facing  the  opening  of  their  Gospels.79  Seated  in  the  position  of  the 
scribe,  each  of  the  Evangelists,  except  St.  John,  is  writing.  His  feet  are  resting  on  a  small 
stool,  a  writing  desk  is  before  him  with  an  inkpot  clearly  visible,  and  an  open  codex  is  held 
on  his  lap.  He  has  a  reed  pen  in  his  hand.  John,  in  the  upper  left  corner,  is  turning 
towards  the  voice  of  God  while  dictating  to  his  amanuensis  Prochorus  who  is  seated 
writing.  In  the  background  are  the  hills  of  Patmos  where  John  was  exiled  under 
Diocletian.  On  the  lower  cover  it  is  possible  to  discern  the  letters  MAT©  in  the  upper 
border  of  the  plaquette  on  the  lower  cover  at  the  head  near  the  spine —  the  same  image  is 
on  the  upper  cover  at  the  fore  edge.  The  arrangements  have  John  and  Matthew  at  the  top 
and  Luke  on  the  lower  left  and  Mark  on  the  lower  right. 

The  lozenge-shaped  plaque  with  the  representation  of  the  Crucifixion  in  the  center  of  each 
cover  shows  the  crucified  figure  hanging  on  the  cross  in  an  s-shape  curve.  On  the  right  of 
Christ  is  Mary  with  her  left  hand  on  her  cheek  and  the  right  hand  close  to  her  body; 
behind  her  stands  another  woman — likely  the  other  Mary  Magdalene.  On  the  opposite 
side  stands  St.  John  with  his  right  hand  at  his  cheek,  the  left  arm  falling  down,  and  his 
body  slightly  bent  forward.  His  head  is  surrounded  by  an  aurora.  Behind  St.  John  is  the 
figure  of  a  man  clad  in  a  short  garment.  His  head  is  turned  upward.  He  holds  in  front  of 
his  body  a  round  shield.  According  to  the  tradition  in  Matthew  xxvii.  54,  he  is  the 
centurion  who  explained  after  Christ's  death  that  "He  was  indeed  the  Son  of  God." 

Purchased  on  29  June  1961  from  Maggs  Brothers,  Booksellers,  London. 


78 


It  is  almost  impossible  to  determine  from  external  examination  the  composition  of  the  metals  that  are 
used  in  the  production  of  this  metal  binding  furniture.  "Silver  gilt"  means  in  this  context  that  the  it 
is  a  silver  alloy  with  a  gilded  surface.  As  to  how  this  was  accomplished,  much  is  unknown;  however, 
for  a  start  one  may  consult  A  History  of  Technology,  edited  by  Charles  Singer,  et  al.,  II:  The 
Mediterranean  Civilizations  and  the  Middle  Ages  c.  700  B.C.  to  c.  A.  D.  1500  (Oxford:  The 
Clarendon  Press,  1979),  p.  42ff 

The  only  comprehensive  study  of  Evangelists'  portraits  is  that  of  A.  M.  Friend,  Jr.,  "The  Portraits  of  the 
Evangelists  in  Greek  and  Latin  Manuscripts,"  Art  Studies,  V,  115-147,  and  VII  3-29. 


Page  40. 


MS.  65.  Lectionary  (Daily)  of  the  Gospels.  Parchment, 
XI™  CENTURY;  256#  Gregory-Aland  / 1839. 

Following  the  standard  order  for  the  Greek  lectionary,  it  begins  with  the  first  reading  for 
Easter  Sunday  (John  i.  Iff.)  and  continues  through  the  liturgical  year  until  the  Saturday 
vespers  before  Easter.  There  follows  the  Menologion,  or  the  fixed  calendar  of  readings  for 
saints  days  for  every  day  of  the  year  beginning  with  September  1  and  concluding  on 
August  31.  Most  of  the  latter  are  only  cited,  however,  and  the  text  is  not  written  out  in 
full.  Copied  in  a  very  fine  small  minuscule  Greek  book  hand  of  the  eleventh  century,  it  is 
decorated  with  delicate  headpieces  and  initials  in  the  style  of  the  Byzantine  Court  Art  of 
the  period.  It  is  furnished  with  musical  notations  for  chanting  the  Gospels  in  red 
throughout. 

Over  the  Byzantine  or  red  goatskin  and  red  dyed  edges  is  this  remarkable  cover— probably 
datable  to  sometime  during  the  fifteenth  century.  Worked  in  repousse  from  the  rear,  in 
part  with  engraved  dies,  are  various  figures  including  the  Crucifixion  and  an  inscription 
recording  that  the  manuscript  was  the  property  of  the  Metropolitan  Church  of  St.  Stephen 
the  Protomartyr  in  the  province  of  Pisidia  in  Asia  Minor. 

On  this  solid  sheet  of  gilded  silver  alloy  the  images  have  been  impressed  with  dies  from  the 
back  and  raised  in  relief  on  the  front.  In  the  center,  nearly  the  full  length  of  the  crucified 
Christ  within  the  outline  of  the  cross  which  has  cross  bars  serving  at  foot  space  for  two 
full-length  male  figures  with  auroras  on  either  side  facing  the  cross  with  heads  bowed. 
Beneath  the  figure  of  the  Christ  is  what  appears  to  be  a  square  opening  to  a  tomb  below 
which  is  the  scull  of  Adam.  Occupying  the  width  of  the  cross  from  below  the  skull  of 
Adam  is  a  smaller  full-length  figure  with  aurora. 

Above  the  cross  within  a  frame  made  by  small  twisted  columns  on  both  sides  and  a 
semicircular  vault  above  are  three  figures — the  Father  with  the  two  other  persons  of  the 
Holy  Trinity  on  either  side.  Directly  above  the  head  of  the  Christ  and  within  the  arms  of 
the  cross  at  the  end  of  the  extended  hands  of  the  crucified  figure  may  be  seen  the  busts  of 
two  figures.  On  the  right  appears  to  be  that  of  John  the  Beloved  Disciple  (barely 
decipherable  is  the  abbreviation  and  at  the  end  of  the  right  hand  of  the  crucified  Christ  the 
figure  may  be  Peter  since  the  Greek  letters  IIET  are  barely  discernable.  Resting  on  the 
upper  arms  of  the  cross  at  the  top  on  either  side  facing  Christ  are  archangels  Michael  and 
Gabriel—  Gabriel  on  the  left  hand  and  Michael  on  the  right.  Below  the  figures  in  reverse 
letters  one  can  decipher  the  Greek  names  for  the  Archangels.  In  the  small  rectangular 
space  above  the  head  of  the  Christ  between  the  top  of  his  head  the  top  of  the  cross  are  the 
initial  letters  1  N  B  I  which  is  in  GreekTnaoiJi;  Na^rapatoc,  Bacnteijc,' Iou8ai(ov  "Jesus  of 
Nazareth,  the  King  of  the  Jews."80  In  each  of  the  four  corners  are  impressions  of  the  bust 
of  the  same  figure —  the  Pantocrator —  with  an  open  codex  in  his  left  hand  and  his  right 
hand  raised  in  pontifical  blessing.  Outside  his  circular  nimbus  are  the  letters  IC  XC.  The 
one  on  the  gutter  side  at  the  spine  has  broken  away  leaving  only  half  of  the  image. 


1  John  xix.  19:'  Incou;  6  Nct^wpcrioc,  6  Baoi^euc,  xrov  IovSaicov  "Jesus  of  Nazareth,  the  King  of  the  Jews." 


Page  41. 


On  either  side  of  the  figures  standing  on  the  foot  pace  are  two  identical  impressed  images  of 
full-length  figures  within  a  rectangle  with  an  oval  top.  The  figure  in  a  Roman  tunic  is 
likely  the  Centurion  with  his  hands  raised  in  the  orans  position.  The  figure  is  definitely 
not  wearing  the  long  chiton  or  himation  as  are  the  two  figures  "guarding"  the  cross.  The 
plaque  covers  the  entire  upper  cover  and  is  bordered  with  a  rope-like  pattern. 

As  for  the  provenance  of  this  manuscript,  the  craftsman  who  applied  the  covering  plaque 
inscribed  the  note  in  Greek 

'  O  rccxpov  evayyeXio\  tcrro  vaov  xov  afiov  OTe^avoc,  zr\q  moiStac, 

which  is  to  say  "This  lectionary  is  the  property  of  the  Church  of  St.  Stephen  of  Pisidia."  A 
long  presentation  note  on  the  last  leaf  of  the  manuscript  says  that  the  manuscript  was  given 
to  the  Church  of  St.  Stephen  in  Pisidia  by  a  city  official  named  Tourmisi.  In  the 
presentation  there  is  an  anathema  pronounced  upon  anyone  who  removes  the  book  from 
the  church—  "May  he  suffer  the  scorn  of  all  the  holy  Fathers  of  the  Church  and  that  his 
fate  be  that  of  Judas."  Judas  is  the  Apostle  who  betrayed  Christ  and  committed  suicide  by 
hanging  himself.81 

From  the  Church  of  St.  Stephen  the  Protomartyr,  the  manuscript  eventually  passed  into  the 
hands  of  Dositheos  Kladis,  Archbishop  of  the  Greek  Orthodox  Church,  Izmir,  Turkey. 
From  him  it  was  purchased  in  1954  by  Sfc.  Philip  M.  Conalis  while  serving  with  the  U.  S. 
Army  at  the  Headquarters  Allied  Land  Forces  South  Eastern  Europe,  Izmir,  Turkey.  In 
May  1975  The  Friends  of  the  Library  of  Duke  University  purchased  the  manuscript  from 
Lathrop  C.  Harper,  Inc.,  New  York.  On  the  15th  of  May  1975,  at  a  ceremony  in  the 
Biddle  Room  of  Special  Collections  to  name  the  Greek  manuscript  collection  in  honor  of 
Kenneth  Clark,  the  manuscript  was  presented  to  mark  the  event. 

Gift  of  the  Divinity  School  and  The  Friends  of  the  Library,  15th  of  May  1975. 


MSS.  27  and  43.  Lectionary  (Saturday-Sunday)  of  the 
Gospels.  Parchment,  XIIIth  Gregory-Aland  /  2144  and  /  2145. 

Although  most  of  this  manuscript  has  disappeared  into  the  hands  of  collectors  of  leaves 
scattered  about  the  world,  at  least  six  are  at  Duke  and  one  is  at  Yale.  This  binding 
represents  another  style  of  book  decoration  that  was  common  among  monastic 
communities.  Again,  veneration  of  the  Holy  Scriptures  that  were  carried  about  in  solemn 
procession  in  the  services  deserved  decorations  befitting  their  status.  The  two  crosses  on 
the  binding  of  what  is  left  of  this  manuscript  are  in  the  shape  of  processional  crosses. 
Wider  at  the  extensions  of  the  arms,  with  decreasing  width  as  they  move  towards  the 
center,  and  the  corners  of  each  arm  is  given  a  little  knob.  The  crosses  are  set  each  with  ten 
garnets.  One  garnet,  however,  is  missing  from  the  cross  on  the  lower  cover.  At  each 
corner  of  the  cover  are  crown-like  bosses  that  protected  the  covers  from  damage  when  the 
book  was  placed  on  a  reading  desk  or  table. 


81  Mark  xiv.  lOff.  and  43  ff.;  John  xiii.  2,  xviii.  3ff.;  and  Matt,  xxvii.  3-5  and  Acts  i.  16-20 


Page  42. 


On  the  inside  the  sewing  has  been  exposed  where  the  leaves  have  been  torn  out  revealing  the 
sewing  structure  that  originally  held  this  book  together.     Rarely  does  one  have  the 
opportunity  to  see  such  complete  and  intricate  construction  from  the  inside  of  a  binding. 
Purchased  on  the  22nd  of  May  1964  from  Maggs  Bros.,  of  London. 


MS.  2.   Lectionary  (Daily)  of  the  Gospels.   Paper,  XVII™ 

CENTURY;  312^ 

This  daily  lectionary  is  a  product  of  a  Venetian  workshop.  Long  after  1453  when  so  many 
Greeks  emigrated  to  Italy  in  the  wake  of  the  fall  of  Constantinople,  the  community 
continued  to  produce  manuscripts  for  the  services  in  the  church.  This  is  a  splendid 
example  of  some  of  the  best  Venetian  needlecraft.  The  cover  has  been  worked  in  silver 
threads  on  a  silk  support  that  has  been  backed  with  linen  and  then  drawn  over  wooden 
boards.  One  can  discern  at  least  three  dozen  different  embroidery  stitches,  singly  and  in 
combination,  represented  here.  There  are  also  varieties  of  metallic  threads  which  when 
couched  give  depth  and  form  to  the  overall  repeat  pattern.82 

A  cast  silver-alloy  medallion  anchors  the  center  of  each  cover:  on  the  upper  cover  is  the 
Crucifixion  and  on  the  Trinity  is  on  the  lower  cover.  One  of  the  fore  edge  clasps  is 
wanting. 

Acquired  in  1933  from  Van  Dam  of  London. 


Cabinet  5. 


Homilies—  the  Spoken  Word  as  Theology 

MS.  32.  St.  John  Chrysostom  (ca.  A.  D.  344/54  -  407). 
Homilies  to  the  People  of  Antioch  about  the  Statues- 
and  Instructions  to  the  Catechumens.  Parchment;  ca. 
A.D.  1100.  160^ 


82   See   Catherine   Christopher  Roberts,    The  Complete  Book  of  Embroidery  and  Embroidery  Stitches. 
Kingswood,  Surry:  The  World's  Work  (1913)  Ltd.  1948. 


Page  43. 


Seldom  do  we  think  of  the  difficulties  that  the  early  preachers  encountered  as  they  delivered 
their  sermons  especially  in  the  presence  of  the  Emperor  and  his  court.  Certainly  not  when 
a  preacher  takes  on  issues  like  taxation.  But  that  is  precisely  what  St.  John  Chrysostom  did 
during  Lent  in  the  year  A.  D.  387. 

He  had  come  from  a  noble  family  in  Antioch  and  was  called  "Chrysostom" — meaning,  "the 
one  with  the  golden  mouth" — and  had  been  brought  up  by  his  devout  mother  Anthusa 
who  was  widowed  at  the  early  age  of  twenty.  After  he  was  baptized,  probably  not  later 
than  372,  he  led  a  strictly  ascetical  life  in  his  mother's  house.  Then  for  four  years  he  was 
under  the  instruction  of  an  old  hermit  and  then  lived  alone  as  a  monk  for  two  years  in  the 
quiet  of  the  mountains  near  the  city.  Because  of  weak  health  he  was  compelled  to  return 
to  Antioch  where  Meletius  ordained  him  deacon  in  381  and  Bishop  Flavian  ordained  him 
priest  in  386.  He  preached  for  twelve  years  until  about  397  in  the  principal  church,  and 
established  himself  as  a  great  orator.  It  was  during  this  twelve-year  period  that  the  most 
famous  of  his  exegetical  homilies  were  delivered. 

It  was  on  the  occasion  of  the  outbreak  of  the  rebellion  in  caused  by  an  increase  in  taxation  that 
his  brilliance  as  an  eloquent  orator  was  most  forcefully  demonstrated.  The  city  of  Antioch 
had  incurred  the  displeasure  of  the  Emperor  Theodosius  owing  to  a  riot  in  which  statues  of 
him  had  been  destroyed.  Savage  punishment  was  feared  and  Chrysostom,  then  still  a 
deacon,  preached  to  the  populace  urging  upon  them  calm  and  restraint.  At  the  last  sermon 
at  Easter,  he  was  able  to  announce  that  Bishop  Flavian,  in  Constantinople,  had  secured  a 
complete  amnesty  for  the  city. 

Originally  consisting  of  21  sermons,  of  which  the  20th  is  likely  spurious,  the  text  of  part  of  or 
all  of  7  through  21  are  represented  in  this  manuscript. 

Chrysostom's  homilies  furnish  ample  reason  for  his  popularity  with  the  people.  He  exhibits 
the  free  command  of  a  pure  and  copious  vocabulary,  an  inexhaustible  fund  of  metaphors 
and  similitudes  which  give  gaiety  and  grace  to  the  most  familiar  topics,  with  an  almost 
dramatic  exposure  of  the  folly  and  turpitude  of  vice,  together  with  a  deep  moral 
earnestness.  His  zeal  as  a  bishop  and  eloquence  as  a  preacher,  however,  gained  him  enemies 
both  in  the  church  and  in  the  court.  He  was  eager  to  abolish  the  abuses  in  the  life  of  the 
Church.  On  the  archepiscopal  throne  Chrysostom  preserved  his  monastic  simplicity  by 
using  his  rich  revenues  to  establish  hospitals  and  help  the  poor.  At  his  command  the 
ecclesiastics  were  parted  from  the  laysisters,  whom  they  kept  ostensibly  as  servants,  and 
thirteen  bishops  were  deposed  for  simony  and  licentiousness  at  a  single  visitation.  The  idle 
monks  who  thronged  the  avenues  to  the  court  and  found  themselves  the  public  object  of 
his  scorn  all  conspired  against  him.  Their  resentment  was  inflamed  by  a  powerful  party, 
which  included  the  magistrates,  the  favorite  eunuchs,  the  ladies  of  the  court,  and  Eudoxia, 
the  wife  of  the  Emperor  Arcadius,  against  whom  the  preacher  thundered  daily  from  the 
pulpit  of  St.  Sophia.  Once  when  a  statue  of  the  Empress  was  unveiled  near  the  church  of 
the  Bishop,  the  games  and  dances  were  so  noisy  that  the  Bishop  complained  that  "one  can 
hardly  hear  the  words  of  the  preacher."  The  Empress  was  not  amused.  She  was  even  more 
offended  when  on  the  feast  of  John  the  Baptist,  he  began  the  sermon  with  the  words, 


Page  44. 


"Once  more  Herodias  rages  in  fury,  once  more  she  dances,  demanding  the  head  of  John  in 
a  dish."83   It  was  not  the  best  way  to  incur  the  support  of  the  Court! 

Chrysostom  was  not  known  as  "the  one  with  the  golden  mouth"  for  no  good  reason:  his 
homilies  are  fascinating  both  in  their  contents  and  their  effective  eloquent  presentation, 
combining  the  Greek  beauty  of  form  with  the  Christian  spirit.  His  sermons,  which  often 
lasted  as  long  as  two  hours,  are  not  tiring  for  they  are  lively  with  imagery  and  parables, 
often  beginning  and  ending  with  allusions  to  contemporary  applications,  a  good 
homiletical  device  in  any  age.84 

The  Duke  copy  of  the  "Sermons  to  the  People  of  Antioch  about  the  Statues"  is,  alas, 
fragmentary;  however,  it  is  datable  to  about  A.  D.  1100  and  is  the  work  of  at  least  three 
scribes.  When  it  arrived  in  the  library,  it  was  in  a  great  state  of  disrepair.  It  is  now  in  one 
of  the  finest  conservation  bindings  in  the  collection.  It  is  covered  in  a  fine  piece  of  red 
morocco  that  came  from  the  shop  of  Douglas  Cockerell,  the  great  conservator-binder, 
when  his  properties  were  dispersed  upon  his  death  in  the  1960s. 

The  manuscript  passed  through  the  hands  of  Sir  Austen  Henry  Layard,  the  excavator  at 
Nineveh,  before  it  was  placed  among  the  properties  of  the  Governors  of  Canford  School, 
Wimborne,  from  which  this  manuscript  was  sold  through  Sotheby's  on  the  12  of 
December  1966  (Lot  195).  It  was  bought  through  the  good  offices  of  Clifford  Maggs, 
Bookseller,  London,  representing  Duke  University  Library.  It  arrived  at  Duke  to  become 
Greek  Ms.  32  in  January  1967. 

Acquired  January  1967  with  General  Funds  of  the  University  Library. 


MS.  47.  Gregory  of  Nyssa  (fl.  A.  D.  379-394J.  Sermons  on 
the  Beatitudes  (I-VII).  Paper;  XVIth  Century;  49^ 

The  younger  brother  of  St.  Basil,  Gregory  was  first  of  all  an  orator.  He  was  later  influenced  by 
his  friend  Gregory  of  Nazianzus  to  retire  into  the  solitude  of  the  monastic  life.  He 
accepted  the  elevation  to  the  episcopal  throne  at  the  insistence  of  his  brother  Basil.  In  371 
he  became  the  Bishop  of  Nyssa  in  Cappadocia.  Like  Gregory  of  Nazianzus,  Gregory  of 
Nyssa85  failed  before  the  difficulties  of  practical  ecclesiastical  responsibilities.  Being  of  an 
introspective  nature  and  yet  possessed  with  eminent  speculative  gifts,  he  surpassed  the 
other  Cappadocians  as  a  philosopher  and  a  theologian  and  contributed  much  to  the 
understanding  of  the  doctrines  of  the  faith. 


Socrates  Scholastics,  Historia  Ecclesiastka  6,  18,  ed.  Robert  Hussey  (2nd  ed.;  Oxonii:  E  Typographeo 
Academico,  1863)  =  Migne,  PG,  LXVLL29;  Sozomen  Salaminus  Historia  Ecclesiastka  8,  20,  ed.  Robert 
Hussey  (Oxonii:  E  Typographeo  Academico,  1860)  =  Migne,  PG  LXVII.844.  Cf.  Berthold  Altaner, 
Patrology,  (2nd  ed.  Hilda  C.  Graef,  transl.  New  York:  Herder  and  Herder,  1961),  p.  373ff. 

4  The  best  edition  of  his  sermons  are  those  edited  by  Bernard  de  Montfaucon.  Among  the  best  authorities 
for  his  life  are  the  histories  of  Socrates,  Sozomen,  and  Theodoret,  cited  in  the  note  above. 

85  See  Altaner,  Patrology,  pp.  35  Iff. 


Page  45. 


Gregory  was  not  so  firm  and  able  an  administrator  as  his  brother  Basil,  nor  so  magnificent  an 
orator  as  Gregory  of  Nazianzus,  but  he  surpassed  them  both  as  a  speculative  and 
constructive  theologian  and  in  the  breadth  of  his  achievements.  Although  strictly 
Trinitarian,  his  teaching  shows  considerable  freedom  and  originality  of  thought.  His  style 
has  been  frequently  praised  for  its  sweetness,  richness,  and  elegance. 

Although  the  Clark  Collection  does  not  contain  early  works  by  Gregory  of  Nyssa,  the  diverse 
elements  of  Byzantium,  whether  from  the  point  of  view  of  the  theologian,  the 
philosopher,  or  the  preacher,  are  represented  in  the  Collection  by  the  variety  of  literature 
which  the  Collection  encompasses. 

This  simple  manuscript  was  purchased  from  Dawson's  of  Pall  Mall,  from  their  Cat.  200,  Item 
16,  in  July  1969.  It  was  acquired  from  among  the  stock  of  Davis  and  Orioli,  Booksellers, 
April  1959. 

Acquired  from  Dawson's  Pall  Mall,  July  1969. 


MS.  70.  Gregorius  Nazianzus,  Saint,  patriarch  of 
Constantinople,  (ca.  A.  D.  329/30-ca.  390)    Miscellany. 

PARCHMENT;  CA.  A.  D.  935.  40^. 

This  miscellany  of  theological  materials  from  the  pen  of  Gregory  Nazianzus  is  among  the 
earliest  manuscripts  in  the  Clark  Collection,  dating  from  the  middle  to  the  end  of  the  tenth 
century.  Although  it  is  a  composite  collection,  it  contains  Sermons — "Second  Invective 
against  Julian  the  Apostate,"  "On  the  Consecration  of  Eulalius  as  Bishop  of  Doara  in 
Cappadocia  in  373";  Letters  to  Nectarius,  Patriarch  of  Constantinople  (Gregory's 
successor)  and  "To  the  Monk  Evagrios  on  the  Nature  of  God";  and  Moral  Poems;  "An 
Exhortation  to  Virgins";  and  Dogmatic  Poems  "On  Vespers."  These  are  representative  of 
the  range  of  the  types  of  literature  that  Gregory  of  Nazanzius  made  throughout  his  life — 
sermons,  poetry,  and  letters.86 

Gregory  was  born  on  the  estate  of  Arianzus  near  Nazianzus  in  Cappadocia,  the  son  of  Bishop 
Gregory  the  Elder  of  Nazianzus.  His  mother  Nonna  exercised  a  powerful  influence  over 
the  religious  convictions  of  both  father  and  son.  He  was  educated  in  the  school  of  rhetoric 
in  Caesarea  in  Cappadocia  and  then  spent  a  short  time  at  Christian  schools  in  Caesarea  in 
Palestine  and  Alexandria.  When  he  finally  went  to  the  university  in  Athens,  where  he 
remained  until  ca.  357,  he  became  St.  Basil's  lifelong  friend.    Strongly  inclined  by  nature 


Among  the  collections  of  the  published  works  of  Gregory  of  Nazianzus,  see  Andreas  Gallandi, 
Bibliotheca  veterum  patrum  antiquorumque  Scriptorum  ecclesiasticorum.  Venetiis:  Ex  Typ.  J.  B.  Albritii 
Hieron  fil.,  1765-1781;  Gregory  of  Nazianzus,  Discours  4-5  contre  Julien,  edited  by  Jean  Bernardi, 
("Sources  chretiennes,"  309);  Paris:  Editions  du  Cerf,  1983;  Gregory  of  Nazianzus,  Briefe,  edited  and 
translated  by  Paul  Gallay  ("Die  Griechischen  christlichen  Schriftsteller  der  ersten  Jahrhunderte,"  Bd. 
53),  Berlin:  Akademie-Verlag,  1969;  and  Gregory  of  Nazianzus,  In  Iulianum  invectuae  duae  ...  ex 
Bibliotheca  Clarissimi  viri  D.  Henrici  Savilii,  edidit  R.  Montagu,  Etonae:  in  Collegio  Regali: 
Excudebat  Ioannes  Norton,  in  grecis,  &c  Regius  Typographus,  1610. 


Page  46. 


and  education  to  a  contemplative  life  spent  among  books  and  in  the  company  of  congenial 
friends,  he  was  both  by  circumstances  and  an  inward  call  to  serve  in  pastoral  work.  The 
world  of  Cappadocia  at  the  time  was  in  turmoil  when  the  emperor  Constantius,  by 
intrigue  and  intimidation,  succeeded  in  forcing  a  semi-Arian  formula  upon  the  Western 
bishops  assembled  at  Ariminum  in  Italy  and  had  attempted  the  same  efforts  upon  Eastern 
bishops.  Gregory's  father,  the  aged  bishop  of  Nazianzus,  yielding  to  imperial  threats, 
capitulated,  and  caused  a  great  storm  to  be  raised  among  the  monks  of  the  diocese  that  was 
quelled  only  by  the  efforts  of  the  younger  Gregory.  As  was  characteristic  throughout  his 
life,  the  young  Gregory  attempted  to  run  away  from  the  obstacles,  and  on  this  occasion  he 
attempted  to  escape  in  the  same  way.  He  failed,  however,  and  was  forced  to  return  to  act 
as  a  presbyter  within  his  father's  diocese;  and  it  is  probable  that  his  two  Invectives  against 
Julian  are  to  be  assigned  to  this  period. 

In  A.  D.  379  he  was  called  to  undertake  the  direction  and  administration  of  the  Orthodox 
party  in  Constantinople  which  was  greatly  in  need  of  leadership.  Soon,  under  his  able 
pastoral  "cure  of  souls,"  the  community  thrived  as  he  urged  his  flock  to  the  cultivation  of 
the  loving  Christian  spirit  that  cherishes  higher  aims  than  merely  hunting  for  heresy  and 
endless  disputation.  He  was,  nevertheless,  doctrinal  as  is  abundantly  clear  in  his  five 
discourses  on  the  Trinity,  which  earned  for  him  the  distinctive  appellation  of  GeoAdyog. 
These  orations  are  the  finest  exposition  of  the  Catholic  doctrine  of  the  Trinity  as  conceived 
by  the  Orthodox  teachers  of  the  East.  It  has  been  said  that  of  all  Orthodox  writings 
"There  is  no  single  book  in  Greek  patristic  literature  to  which  the  student  who  desires  to 
gain  an  exact  and  comprehensive  view  of  Greek  theology  can  be  more  confidently 
referred." 

With  the  arrival  of  Theodosius  in  A.  D.  380  came  the  triumph  of  the  Orthodox  cause;  the 
metropolitan  office  was  then  conferred  upon  Gregory,  and  after  the  assembling  of  the 
second  ecumenical  council  in  381,  he  received  consecration  from  Meletius.  Many  worries 
and  intrigues —  the  legality  of  his  episcopal  office  being  among  the  disputed  items —  caused 
him  so  much  disgust  with  his  new  position  that,  in  order  to  end  all  disputes,  he  decided  to 
resign  after  a  few  days.  The  rest  of  his  days  were  spent  partly  at  Nazianzus  in  ecclesiastical 
affairs,  and  partly  on  his  neighboring  patrimonial  estate  at  Arianzus  where  he  followed  his 
literary  pursuits,  especially  poetical  composition,  until  his  death  ca.  A.  D.  390. 

Gregory  of  Nazianzus  had  a  sensitive,  contemplative  nature,  and,  in  contrast  to  Basil,  possessed 
little  gift  and  inclination  for  practical  activities.  He  liked  to  devote  himself  to  a  life  of 
scholarly  and  contemplative  leisure.  He  was  drawn,  from  time  to  time,  into  public  life  and 
activities,  but  as  a  result  of  his  poor  health  he  could  be  nervous  and  irritable  and,  especially 
near  the  end  of  his  life,  bitter  against  others.  However,  he  was  possessed  of  a  rather 
conciliatory  disposition.  His  ability  to  use  rhetorical  devices  and  to  produce  in  prose  and 
poetry  their  elements  with  consummate  skill  caused  Byzantine  scholars  to  name  him  the 
Christian  "Demosthenes." 

Before  this  manuscript  first  appears  in  the  hands  of  Frederic  North,  fifth  Earl  of  Guilford 
(1766-1827),  we  can  only  assume  by  its  characteristic  palaeography  that  it  derived  from  a 
monastic  community  near  or  close  to  the  center  of  Orthodoxy,  likely  in  the  vicinity  of 
Constantinople.  The  Lord  North  had  built  up  a  considerable  collection  while  he  was 
living  in  the  Middle  East.    In  1814  he  was  elected  the  first  president  (TtpoeSpoq)  for  the 


Page  47. 


promotion  of  culture  (  Etatpia  xrov  ^tXopoiJOCOv)  founded  at  Athens.  On  the 
establishment  of  the  protectorate  over  the  Ionian  Islands,  North  devoted  himself  with  his 
friend  Count  Capodistrias  to  founding  an  Ionian  university.  On  the  26tk  of  October  1819, 
he  was  created  Knight  Grand  Cross  of  the  Order  of  St.  Michael  and  St.  George  by  the 
Prince  Regent,  who  on  his  accession  to  the  throne  nominated  him  ctpxtov,  or  chancellor  of 
the  projected  university.  At  first  a  site  was  chosen  in  Ithaca,  but  later  abandoned  for  one 
in  Corfu,  and  on  the  29th  of  May  1824  the  Ionian  University  with  Guilford  as  chancellor 
was  solemnly  inaugurated. 

Guilford  placed  in  the  library  several  rich  collections  of  printed  books,  manuscripts,  scientific 
apparatus,  and  sulfur  casts  of  antique  medallions.  His  enthusiasm,  and  particularly  his 
practice  of  wearing  the  classical  costume  adopted  as  the  academic  dress  habitually  and  all 
the  year  round  excited  much  ridicule  in  England.  Because  of  ill  health  he  was  recalled  to 
England  in  1827  and  died  on  the  14  of  October  that  year.  His  executors  recovered  his 
collections  at  Corfu,  which  he  had  bequeathed  to  the  university,  because  the  university  did 
not  comply  with  the  conditions  incumbent  upon  the  bequest.87  The  collection  of  which 
this  manuscript  was  a  part  was  sold  at  the  Guilford  Sale,  8-12  December  1830  (Lot  676)  and 
was  bought  by  Payne  and  Foss.88  Later  it  found  its  place  in  the  Phillipps  Collection  as  Ms. 
716.     At  the  Phillipps  Sale  on  the  30th  of  November  1976  (Lot  856),  it  became  Duke 


University  Greek  Ms.  70. 


Acquired  the  30™  of  November  1976. 


MS.  23.  Maximos  the  Peloponnesian  (d.  1625?). 
Kyriakodromion:  a  series  of  homilies  for  36  Sundays 
based  on  the  lection ary  texts.  paper;  xvii™  century. 
366  ff.  (each  leaf  is  composed  of  two  thin  sheets  pressed 
together).89 


87  See  Dictionary  of  National  Biography,  XIV  (Oxford:  University  Press),  XIV,  609-611;  Seymour  de  Ricci, 

English  Collectors  of  Books  and  Manuscripts  (1530-1930)  and  their  Marks  of  Ownership  ("Sandars 
Lectures,  1929-1930;  New  York:  The  MacMillan  Company;  Cambridge,  England:  University  Press, 
1930),  pp.  94-95. 

88  See  Phillipps  Studies,  HI,  p.  56:  "The  very  extensive  manuscript  portion  of  the  library  of  Frederic  North, 

fifth  Earl  of  Guilford  (1766-1827),  was  sold  on  8  December  1830  and  the  four  following  days.  This 
celebrated  philhellene  had  during  his  period  of  residence  in  Corfu  collected  a  large  number  of 
manuscripts,  some  of  them  in  Greek,  but  the  majority  relating  to  Italian  history  and  literature.  Pan 
of  his  collections  was  given  during  his  lifetime  to  the  Ionian  University  of  which  he  was  the  founder 
and  first  Chancellor,  while  the  residue  provided  material  for  eight  sales  in  London.  At  the  sale  of  the 
manuscripts  and  from  the  booksellers  subsequently  Phillipps  bought  over  1560  items  for  his 
library... ." 

89  Concerning  the  matter  of  pressing  together  two  sheets,  creating  a  sheet  of  two-layers,  double-face  paper, 

see  J.  Karabacek,  "Das  arabische  Papier,"  Mittheilungen  aus  der  Sammlung  der  Papyrus  Erzherzog 
Rainer,  11-111  (Vienna,  1887),  pp.  140-11.  Cf.  the  recent  English  translation  of  most  of  Karabacek's 
study  by  D.  Baker  and  S.  Dittmer,  Arab  Paper  (London  1991),  p.  53;  J.  Irigoin,  "La  datation  par  les 
filigranes  du  papier,"  Codicologia    (ed.  A.  Gruys),  V  ("Litterae  textuales",  Leiden  1980),  p.  15;  H. 


Page  48. 


Little  is  known  about  Maximos  the  Peloponnesian  other  than  what  we  can  gather  from  the  few 
of  his  letters  that  have  survived.  He  left  a  couple  translations  into  modern  Greek  and  a 
long  polemical  treatise  again  the  papacy  which  was  published  by  Dositheos,  Patriarch  of 
Jerusalem  (1641-1707)  with  an  added  introduction  in  which  he  repeats  the  old  story  about 
"Pope  Joan."90  However,  Maximos  lived  in  a  troubling  time  for  the  Greek  Orthodox 
Church.  During  the  turbulent  1600's,  Cyril  Lucar  was  Patriarch  five  times  between  1612 
and  1638,  as  was  Parthenius  IV  Mogilalos  who  also  was  Patriarch  on  five  occasions  between 
1657  -  1685. 91  In  this  manuscript  Maximos  provides  for  the  faithful,  and  especially  for  the 
monks,  his  theological  views  which  provide  excellent  insight  into  the  "Calvinist"  invasion 
of  Orthodox  theology  in  the  seventeenth  century.  Maximos  was  also  concerned  to  provide 
the  priests  with  ecclesiastical  texts  in  the  common  Greek  language  of  that  age,  so  he  turned 
his  attention  to  translating  old  Greek  works  among  which  is  the  commentary  of  Andreas 
of  Caesarea  on  the  Apocalypse  of  St.  John. 

Born  in  the  Peloponnesus  sometime  near  the  end  of  the  sixteenth  century,  he  was  named 
"Manuel"  before  he  became  a  monk  when  he  took  the  name  Maximos.92  About  1590  he 
appears  as  a  disciple  of  Meletius  Pegas,  Patriarch  of  Alexandria  (d.  1601).  During  the 
following  decade  he  advanced  as  a  reader  in  the  church,  then  deacon,  and  finally 
archdeacon.  We  know  that  he  also  served  as  a  scribe,  as  he  is  so  designated  in  our 
manuscript.  And  from  several  manuscripts  that  were  in  the  Alexandrine  Patriarchal 
Library,  he  served  as  librarian. 

When  his  master  and  patron  Meletios  died  in  1601,  Cyril  Lucar  (1572  -  1638)  who  had  served  as 
Melitios'  "syncellus"95  or  domestic  chaplain  succeeded  Meletius.  Maximos  gained  the  high 
regard  of  Patriarch  Cyril  likely  because  both  of  them  shared  common  theological 
interest — Melitios  had  known  Cyril  when  they  were  studying  in  Venice.  In  1608  when  the 
Ecumenical  Patriarch  Neophytos  was  installed  in  office,  Maximos  was  dispatched  as  the 
official  representative  of  Cyril,  the  Patriarch  of  Alexandria. 

Prior  to  Cyril's  time  in  Europe  he  had  viewed  the  Roman  Church  with  respect,  but  he  now 
became  more  and  more  positively  disposed  towards  the  Reformed  Churches.  But  during 
his  time  studying  in  Venice,  Padua,  and  Geneva,  he  absorbed  the  Calvinist  teaching  that  he 

Gachet,  "Papier  et  parchemin),  IPH  Information,  16  (1982),  pp.  36-41;  J.  Pederson,  The  Arabic  Book, 
tr.  by  G.  French,  (Princeton  University  Press,  1984),  p.  66;  and  for  sources  published  by  J.  Karabacek, 
see  C.-M.  Briquet,  Le  papier  arabe  au  Moyen-Age  et  sa  fabrication,  (Berne  1888;  an  off-print  from 
Union  de  la  Papeterie,  aout-septembre)  [=Briqnet's  Opuscula,  Hilversum  1955  (Monumenta  Chartae 
Papyraceae  Historiam  Illustrantia,  4),  pp.  162-170]. 

90  See  Friedrich  Spanheim,  Histoire  de  la  papesse  Jeanne  (2le™  ed.,  augmentee;  A  la  Haye:  Chez  Henri 

Scheurleer,  1720)  and  Sabine  Baring-Gould,  Curious  Myths  of  the  Middle  Ages  (New  York:  John  B. 
Alden,  1885). 

91  See  Duke  Greek  Ms.  42. 

92  "Maxime  le  Peleponnesien,"  Dictionnaire  de  Spiritualite  X  (Paris:  Beauchesne,  1980),  cols.  851-851; 

Dictionnaire  de  Theologie  catholique  X  (Paris:  Libraire  Letouzey  et  Ane,  1928),  cols,  463-464;  and 
Demetrios  K.  Michaelides,  "AvekSotoi  ZtvkoI  Kara  Tfjc,  Aua6£iac,,"  EXXr\viKd,  XXV  (1972),  106- 
108. 

93  A  "syncellus"  is  actually  someone  who  shares  the  same  monk's  kelli,  or  cell;  in  the  case  of  a  bishop  he  is 

always  accompanied  by  a  chaplain  in  order  to  guarantee  the  purity  of  the  his  moral  life. 


Page  49. 


absorbed  into  his  life  and  writings  when  he  became  Patriarch  of  Constantinople  in  1620. 
His  appointment  was  as  agreeable  to  the  Protestants  as  it  was  unwelcome  by  the  Jesuits. 
When  he  left  Alexandria  to  become  Patriarch  of  Constantinople,  he  brought  with  him  a 
number  of  books;  among  them  was  a  fifth-century  copy  of  the  Greek  Bible,  both  Old  and 
New  Testaments.  About  1625  he  presented  it  to  George  Abbot,  the  strong  Puritan 
Archbishop  of  Canterbury.  Today  known  as  "Codex  Alexandrinus"  it  remains  one  of  the 
chief  treasures  of  the  British  Library. 

When  Cyril  published  his  Confessio  in  1629— about  the  time  that  Maximos  was  writing  his 
virulently  anti-papal  treatise —  he  presented  a  thoroughly  Calvinistic  interpretation  of  the 
faith  of  the  Greek  Orthodox  Church.  Eight  years  later,  accused  of  inciting  the  Cossacks 
against  the  Turkish  Government,  he  was  strangled  by  the  Janizaries  at  the  command  of  the 
Sultan  Murad  and  his  body  cast  into  the  Bosphoros.94 

As  for  Maximos,  he  returned  to  the  Peloponnessus  about  1620  and  there  died  quietly  in  his 
bed. 

Purchased  from  the  general  fund  May  5, 1954,  from  Raphael  King,  London. 


Cabinet  6. 

Lives  of  the  Saints—  The  Golden  Chain  of  Faith 

The  Holy  Trinity,  pervading  all  men  from  first  to  last,  from  head  to 
foot,  binds  them  all  together... .  The  saints  in  each  generation,  joined  to 
those  who  have  gone  before,  and  filled  like  them  with  light,  become  a 
golden  chain,  in  which  each  saint  is  a  separate  link,  united  to  the  next 
by  faith,  works,  and  love.  So  in  the  One  God  they  form  a  single  chain 
which  cannot  quickly  be  broken. 

Symeon,  the  New  Theologian,  Apophthegmata,  Antony,  2. 

The  Orthodox  idea  of  the  communion  of  the  saints  is  best  illustrated  with  the  quotation  from 
Symeon,  the  New  Theologian.  This  chain  links  the  members  of  the  Church  on  earth  who 
are  "called  to  be  saints"  by  mutual  love  and  prayer  to  those  who  have  led  the  way. 
Reverence  for  the  saints  is  closely  bound  up  with  the  veneration  of  icons  which  are  placed 
by  the  Orthodox  in  each  room  of  their  homes  as  an  ever-present  point  of  meeting  between 
the  living  members  of  the  Church  and  those  who  have  gone  before.  For  the  Orthodox  the 
saints  are  not  remote  and  legendary  figures  long  since  dead,  but  contemporary  and  personal 
friends.95 


94  See  Georgios  A.  Chatzeantoniou,  Protestant  Patriarch  (Richmond,  Va.:  John  Knox  Press,  1961);  Aloys 

Pichler,  Geschichte  des  Protestantismus  in  der  orientalischen  Kircbe  im  17.  Jahrhundert,  oder,  Der 
Patriarch  Cyrillus  Lucaris  und  seine  Zeit  (Miinchen:  J.  J.  Lentner,  1862);  and  Germanos,  Metropolitan 
of  Thyateira,  Kyrillos  Loukaris,  1572-1638:  a  Struggle  for  Preponderance  between  Catholic  and  Protestant 
Powers  in  the  Orthodox  East  (London:  S.  P.  C.  K,  1951). 

95  Timothy  Ware,  Tloe  Orthodox  Church  (Baltimore,  Md.:  Penguin  Books,  1963),  pp.  260ff. 


Page  50. 


Throughout  the  entire  year,  a  saint  or  saints  is  remembered  on  every  day —  and  each  day  has  its 
own  set  of  prayers,  psalms,  versicles  (sticbera)  and  responses.  The  "propers"  for  each  day, 
along  with  a  life  of  the  Saint — sometimes  long  and  at  other  times  hardly  more  than  a 
paragraph — remind  the  worshipper  of  the  reason  for  the  celebration  at  the  Eucharist, 
Vespers  (Hespertnos),  or  Matins  (Ortbros).  The  Menaia —  Mnvaia  from  the  Greek  word  for 
"month" —  contain  the  services  for  the  fixed  feasts  throughout  the  twelve  months  from  the 
1st  of  September,  the  beginning  of  the  ecclesiastical  year,  until  the  31st  of  August.  It  is 
usually  divided  into  twelve  volumes,  one  for  each  month  of  the  year. 

While  the  Anglican  Church  in  theory  has  only  two  books— the  Bible  and  the  Book  of 
Common  Prayer,  and  the  Roman  Catholic  Church  requires  only  two  books— the  Missal 
and  the  Breviary,  the  Orthodox  Church  requires  a  small  library  of  some  nineteen  or 
twenty  substantial  volumes.  John  Mason  Neal  remarked  about  the  Orthodox  Service 
Books:  "On  a  moderate  computation  these  volumes  together  comprise  five  thousand 
closely  printed  quarto  pages,  in  double  columns."96  In  these  twenty  volumes  are  contained 
the  services  for  the  Christian  year,  and  the  Menaia  are  part  of  annual  sequence  of  feasts  and 
fasts  which  commemorate  the  Incarnation  and  its  realization  within  the  Church  within  the 
lives  of  the  saints. 


MS.  18.  Menologion  for  December  4-13.  Parchment;  XIIth 
Century.  214^ 

A  "menologion"  (unvoXoytov,  from  uriv,  "month"  and  taSyoc,,  "catalogue")  is  a  collection  of 
lives  arranged  according  to  the  date  of  each  saint's  celebration  in  the  church  calendar.  It 
should  be  distinguished  from  a  menaion  (such  as  represented  by  Duke  Greek  Ms.  89), 
which  contains  liturgical  poems  and  prayers  for  the  saint's  annual  celebration.  The  lives  of 
the  saints  may  be  of  considerable  length  and  there  may  even  be  a  few  homilies,  as  well,  to 
be  read  at  the  same  commemorative  service  to  exhort  the  believers  to  follow  the  example 
of  the  holy  life  as  laid  out  before  them.  As  early  as  the  ninth-century,  the  first  mention  of 
a  collection  of  saints  lives  is  by  Theodore  of  Studios  who  speaks  of  such  a  collection  in 
twelve  deltoi — or  "small  volumes."97  The  earliest  surviving  menologia  manuscripts  date 
from  the  IXth  Century.  The  standard  edition  of  some  150  texts  in  ten  volumes,  compiled 
in  the  late  Xth  Century  by  Symeon  Metaphrastes,  was  to  become  the  standard  edition  of 
the  menologion.  By  the  twelfth  century  his  collection  is  in  general  use  in  the  monastic 
communities. 

This  large  twelfth-century  volume  contains  the  extended  lives  of  the  saints  for  only  the  first 
half  of  December  beginning  with  St.  Barbara  (Dec.  4)  and  continuing  with  St.  Sabas  of 
Jerusalem  (Dec.  5),  St.  Nikolaus  of  Myra  (Dec.  6);  St.  Ambrose  of  Milan  (Dec.  7);  St. 
Patapios  the  Anchorite  (Dec.  8);  Ss.  Menas,  Hermogenes  and  Eugraphos,  Martyrs  in 
Alexandria  under  Diocletian   (Dec.  10);  St.  Daniel  the  Stylite  (Dec.  11);  St.  Spyridon  (Dec. 


%  John  Mason  Neale,  Tl)e  Hymns  of  the  Eastern  Church  (3rd  ed.:  London,  1866),  p.  52. 
97  Migne,  PG,  XCLX.  912B. 


Page  51. 


12);  and  concluding  with  Ss.  Eustrathios,  Auxentios,  Eugenios,  Mardarios  and  Orestes, 
Martyrs  in  Armenia  under  Diocletian  (Dec.  13).98  From  the  size  of  this  volume,  one  can 
imagine  the  shelf-space  required  for  a  twenty-four-volume  set  that  included  a  saint's  life  for 
every  day  of  the  year. 

According  to  Prof.  Ehrhard,99  he  had  seen  this  manuscript  in  the  Antiquariat  Rosenthal  in 
Munich  in  1938.  From  there  it  went  to  the  London  bookshop  of  Raphael  King  who 
offered  it  to  the  University  Library  in  the  Spring  of  1953.  It  was  sent  "for  examination  on 
approval"  to  Professor  Clark.  After  careful  study  of  the  manuscript,  in  a  letter  on  the  1 1 
of  May  1953,  he,  along  with  Professor  William  F.  Stinespring,  Professor  of  Old  Testament 
and  Chairman  of  the  Divinity  Library  Committee,  and  Professor  Ray  C.  Petry,  James  B. 
Duke  Professor  of  Church  History,  recommended  its  purchase  to  the  Library  Council  and 
to  Dr.  Benjamin  E.  Powell,  University  Librarian.  The  cost?  $378.00!  The  Council 
approved  the  purchase,  and  it  became  Greek  Ms.  18. 

Purchased  from  the  General  Fund  from  Raphael  King,  Bookseller,  Spring  1953. 


MS.  80.  Menologion  for  March.  Paper;  ca.  A.  D.  1550.  13  ff. 

Although  incomplete,  this  manuscript  is  evidence  of  the  long  tradition  of  venerating  the  lives 
of  the  saints  as  they  were  recorded  by  hand  well  after  the  invention  of  printing  from 
moveable  type  in  the  middle  of  the  fifteenth  century.  Dated  to  the  middle  of  the  sixteenth 
century  on  the  basis  of  the  watermarks100  and  palaeography,  the  manuscript  was  likely 
copied  for  use  in  a  Greek  monastic  community  in  the  West.  It  contains  the  "Life  of 
Sophronius"  by  Ioannes  Zonara,101  for  11  March  and  the  "Life  of  Alexius,"102  for  17  March. 

The  manuscript  was  found  in  the  attic  storeroom  of  the  book  shop  of  A.  Rosenthal,  Inc.,  9  and 
10  Broad  Street,  Oxford  in  the  winter  of  1979  along  with  a  pile  of  Spanish  cedulas  and  six 
other  manuscripts  that  are  now  part  of  the  Clark  Collection.103  Although  none  are 
spectacular,  they  are  valuable,  as  witnesses  to  the  kinds  of  materials  that  the  monastic 
scribes  continued  to  produce  long  after  printing  had  pushed  manuscript  production  off  the 
landscape  in  Western  Europe.  In  the  East,  books  were  either  imported  or  they  were 
written  out  by  hand  until  well  into  the  seventeenth  century.    After  all,  the  first  printing 


98  Notes  from  Albert  Ehrhard,  Uberlieferung  und  Bestand  der  hagiographischen  und  homiletischen  Literatur 

der  griechischen  Kirche  von  den  Anfangen  bis  zum  Ende  des  16.  Jahrbunderts  ["Texte  und 
Untersuchungen  zur  Geschichte  der  altchristlichen  Literatur,"  vol.  51]  (Leipzig:  J.  C.  Hinrichs 
Verlag,  1938),  I.ii,  p.  483:  "Miinchen:  52.  Antiquariat  Rosenthal,  Cod.  LLT  2  m.s.  12,  214  Folien;  32  x 
24.  Von  4.-13.  Dezember.  Ohne  Abweichung.  Die  untere  Grenze  ist  die  urspriingliche." 

99  See  Note  4  above. 

100  Cf.  Dieter  and  Johanna  Harlfinger,   Wasserzeichen  aus  griechischen  Handschriften  LT  (Berlin:  Verlag 

Nikolaus  Mielke,  1980),  Anchor  75  (1548-1556)  and  Anchor  78  (1560). 

101  See  Athanasius  Papadopoulos-Kerameus,  A  ' AvaXeKxa  ' iepoaoXvpuiKi)g  StaxvoXoyiag  fj  IvXXoyr) 

AvekSotcov  (Bruxelles:  Culture  et  Civilisation,  [1888]  impression  anastatiquel963),  V,  137-150. 

102  Hans  Ferdinand  Massmann,  Sanct  Alexius  Leben  in  act  gereimten  mittelkochdeutschen  Behandlungen. 

Nebst  geschichdicher  Einleitung  so  wie  deutschen,  griechischen  und  lateinischen  Anhangen  (Quedlinburg 
and  Leipzig,:  Gottfried  Basse,  1843),  pp.  192-200. 

103  Duke  Greek  Mss.  75,  76,  77,  7,  79,  and  81. 


Page  52. 


press  did  not  come  to  Constantinople  until  1627 — only  eleven  years  before  the  first  press 
in  Cambridge,  Massachusetts —  and  it  would  be  1798  before  a  press  would  be  turning  out 
books  and  pamphlets  in  Cairo  and  Athens. 

Meanwhile  Greek  printing  had  commenced  in  Milan  with  Constantine  Lascaris'  Grammar  in 
1476  and  had  continued  apace  especially  in  the  Venetian  printing  house  of  Aldus  Manutius 
from  1494  to  1515.  He  published  no  fewer  than  twenty-seven  editiones  principes  of  Greek 
authors  before  the  sack  of  Rome  in  1527  that  effectively  brought  an  end  to  the  revival  of 
learning  in  Italy.104 

By  that  time  the  enthusiasm  for  Greek  classical  studies  had  passed  beyond  the  Alps  into  the 
north  of  Europe.  However,  it  would  be  nearly  a  century  before  a  printing  press  would  be 
brought  into  Constantinople,  and  then  it  was  through  the  ingenuity  of  that  remarkable 
Cretan,  the  "Protestant  Patriarch"  Cyril  Lucar,  an  eager  patron  of  up-to-date  thought. 

In  1627  he  managed  to  provide  the  Patriarchate  with  a  Greek  printing  press  which  he  procured 
from  England.105  It  proved  to  be  a  great  asset  for  Greek  learning  during  the  short  period 
that  the  Turks  permitted  its  existence.  The  establishment  of  the  press  was  to  provide  more 
plentiful  books  for  the  Greek  boys  so  that  they  were  less  dependent  on  Jesuit 
establishments.  To  procure  books  Cyril  had  agents  abroad  to  collect  them  for  him.  One, 
a  young  Greek  from  Cephalonia  called  Nicodemus  Metaxas,  while  visiting  his  brother  in 
London,  saw  that  he  had  set  up  a  small  printing-house  for  the  benefit  of  the  Greeks  in 
London.  In  June  1627  Metaxas  arrived  in  Constantinople  with  his  equipment  and  packing 
cases  filled  with  books,  much  to  the  delight  of  the  Patriarch  Cyril.  In  order  to  get  the 
materials  through  customs  he  prevailed  upon  the  English  Ambassador  Sir  Thomas  Roe  for 
assistance.  With  the  cooperation  and  aid  of  the  Dutch  ambassador,  he  got  the  materials 
through  customs.  The  ambassador  was  unenthusiastic  about  having  the  press  set  up  in  the 
Embassy,  so  it  was  installed  in  a  house  nearby.  At  once,  under  the  guidance  of  Cyril,  the 
press  began  to  issue  theological  works  in  Greek;  most  of  them,  however,  were  anti-Roman 
tracts. 

The  press,  however,  had  a  short  life.  The  Catholics  were  not  pleased  with  what  it  turned  out. 
Pope  Urban  VIII  had  just  a  year  before  set  up  a  Greek  press  in  Rome.  With  Cyril  issuing 
anti-Roman  tracts,  the  Congegatio  de  Propaganda  Fide  in  Rome  was  convened,  and  they 
determined  that  Cyril's  press  must  be  stopped  at  all  costs.  They  sent  a  Greek  Catholic, 
Canachio  Rossi,  to  try  to  lure  Cyril  over  to  a  friendlier  attitude;  but  his  efforts  were  in 
vain.  So  they  devised  another  plan  to  destroy  the  print  shop.  One  of  the  tracts  printed  by 
Metaxas  was  a  short  and  ironical  piece  on  the  Jews  written  by  Cyril  himself.  It  contained 
an  incidental  passage  noting  Muslim  dogmas  that  were  unacceptable  to  Christians.  The 
Jesuits  obtained  a  copy,  took  it  to  the  French  Ambassador,  the  Counte  de  Cesi,  who 
underlined  the  passage  and  then  presented  it  to  the  Grand  Vizier.    The  Ambassador  said 


104  An  interesting  exhibition  highlighting  the  contributions  made  by  the  Greek  emigres  to  Italy  during  the 

fifteenth  century  was  mounted  by  Robert  G.  Babcock  and  Mark  L.  Sosower:  Learning  from  the 
Greeks:  An  Exhibition  commemorating  the  Five-Hundredth  Anniversary  of  the  Founding  of  the  Aldine 
Press;  New  Haven,  Connecticut:  Beinecke  Rare  Book  and  Manuscript  Library,  1994. 

105  For  the   history   of   Greek   printing   in   Constantinople,   see   R.  J.    Roberts,    The   Greek  Press  at 

Constantinople  in  1627  and  its  Antecedents;  London:  The  Bibliographical  Society,  1967. 


Page  53. 


that  he  thought  the  press  was  being  used  to  print  false  versions  of  the  Vizier's  decrees. 
Immediately  the  Vizier  sought  not  only  the  arrest  of  Metaxas  but  also  evidence  that  his 
work  was  treasonous.  So  he  sent  out  his  Janizaries  on  the  Feast  of  the  Epiphany  in  the 
afternoon  of  the  6th  of  January  1628  when  there  was  to  be  a  dinner  at  the  English  embassy 
in  the  Patriarch's  honor. 

When  the  Janizaries  broke  into  the  print  shop  to  arrest  Metaxas,  he  was  not  to  be  found. 
When  just  a  few  minutes  later  they  saw  him  walking  down  the  street  in  the  company  of 
the  secretary  at  the  English  Embassy,  they  were  astonished  that  this  elegant  gentleman  in 
an  English  suit  was  their  quarry.  In  frustration  and  anger  they  destroyed  the  press  and 
carried  off  fragments  of  manuscripts  and  cases  of  type. 

The  press  was  out  of  action,  but  Ambassador  Roe  demanded  an  interview  with  the  Vizier  and 
shouted  at  him  for  insulting  a  friendly  power  and  reminded  the  Vizier  that  it  was  that  he 
who  had  granted  permission  for  the  press  to  be  imported.  Furthermore,  the  Grand  Mufti 
had  pronounced  the  tract  as  harmless.  As  a  result,  the  men  who  had  deceived  the  Vizier — 
three  Jesuit  brothers  and  Canachio  Rossi— were  imprisoned.  When  the  French 
Ambassador,  the  Comte  de  Cesi,  came  to  raise  a  protest,  the  Vizier  would  not  receive  him, 
but  rather  sent  a  deputy,  the  Grand  Kaimakam  who  told  him  that  if  he  could  not  behave  as 
an  Ambassador  it  would  be  best  for  him  to  leave  the  country.  Some  two  months  later  all 
Jesuits  were  expelled  from  the  Sultan's  dominions. 106 

Gift  of  Adelaide  D.  Clark,  November  1979. 


MS.  86.  Menaion  for  September.  Parchment;  cm.  A.D.  1100. 

The  menaion  is  the  companion  volume  to  the  menalogion.  The  latter  is  the  one  with  the  long 
stories  of  the  lives  of  the  saints  and  the  former  contains  the  additional  liturgical  outline  of 
the  materials  appropriate  to  the  day  that  will  be  used  in  the  service  whether  for  Vespers 
(Hesperinos),  Matins  (Orthros)  or  the  Divine  Liturgy.  Duke  Greek  Ms.  86  contains  the 
liturgical  instruction,  poems,  and  even  short  vitae  for  the  Saints  for  the  5th —  Zacharias,  the 
father  of  John  the  Baptist;  12th  -  and  13th  of  September  and  the  1st  and  2nd  of  October. 

The  condition  of  this  little  manuscript  is  evidence  of  the  importance  in  daily  use  that  they 
served  among  the  larger  library  of  liturgical  books  for  the  immovable  feasts  of  the  Church 
year. 

Acquired  from  Bernard  M.  Rosenthal,  Inc.,  Booksellers, 
San  Francisco,  California,  29th  August  1983. 


106  Steven  Runciman,  The  Great  Church  in  Captivity:  A  Study  of  the  Patriarchate  of  Constantinople  from  the 
Eve  of  the  Turkish  Conquest  to  the  Greek  War  of  Independence  (Cambridge:  The  University  Press, 
1968),  pp.  222  ff.,  and  269  ff. 


Page  54. 


Cabinet  7. 


The  Monastic  Life—  Community  and  Obedience 

MS.  8.  Monk's  Book—  Manual  and  Guide  for  the  Conduct 
of  a  Member  of  the  Monastic  Community.  XVT™  Cen- 
tury. 13  8  ff. 

Monks  often  copied  out  selections  both  as  a  matter  of  devotional  practice  and  for  their  own 
private  use.  What  they  collected  for  their  own  private  prayers  often  reflects  their  spiritual 
journey  and  aspirations.  This  little  book,  about  whose  origins  we  know  very  little,  was 
purchased  in  1947.  It  is  one  such  example  of  "private  bookmaking"  and  serves  as  a  manual 
and  guide  for  the  conduct  of  a  member  of  a  monastic  community.  Certainly  the  original 
owner— and  there  appear  to  have  been  several  who  contributed  to  its  contents — was  a 
member  of  a  community,  for  a  note  on  page  34  reads:  "Yet  we  have  need  of  a  careful  watch 
over  this  holy  monastery."  Which  community?  It  is  easy  to  speculate  that  it  came  from 
St.  Catherine's  on  Mt.  Sinai  if  we  interpret  rightly  the  following  blessing: 

Xatpe  opoq.  x°upe  Pate.  Xa^Pe  *n&Tl.  X°^Pe  K\iual; 
Xatpe  9eia  ipajte^a  xov  ^oyoij.  xoiipe  fi  tavxcov  [JoriOetor 

Hail,  mountain;  hail,  bush;  hail,  gateway;  hail,  ladder 
Hail,  sacred  table  of  the  Word,  hail,  the  Help  of  all. 

The  mountain  may  mean  Sinai;  the  bush  may  refer  to  Moses'  burning  bush  which  according  to 
tradition  is  enclosed  within  the  walls  of  St.  Catherine's.  "Gateway"  is  vague,  perhaps  a 
reference  to  the  entrance —  Sublime  Entrance  to  a  life  of  holiness?  "Ladder"  would  likely 
mean  John  Climacus,  an  early  saint  associated  with  St.  Catherine's  who  portrayed  his 
precepts  as  rungs  of  a  ladder  leading  to  heaven;  the  "sacred  table  of  the  Word"  may  be  a 
reference  to  the  tablets  of  stone  which  Moses  brought  down  to  the  Israelites.  However 
"Sacred  table"  is  such  a  common  designation  for  the  gathering  of  the  community  to  eat 
after  services  that  any  different  meaning  is  to  be  used  with  caution.  Taken  together, 
however,  the  evidence  points  to  St.  Catherine's  on  Mt.  Sinai.107 

It  contains  Liturgy  and  Prayers  (pp.  3-34),  Instructions  for  Confession  and  Penance  (pp.  70- 
128);  Synodic  and  Apostolic  Canons  of  St.  Basil  the  Great  and  other  Saints  (pp.  121-254); 
and  Miscellaneous  Documents  and  Admonitions  concerning  Ordination  (pp.  255-276).  In 
the  latter  section  there  is  a  letter  of  endorsement  for  one  to  be  ordained  a  priest  and  a  later 
hand  has  written:  "In  the  year  1746,  May  2,  Elachestos  Gerasimos  became  a  monk,  and  I 
witness  to  his  spirit  that  he  is  worthy  of  the  priesthood... ."  There  follows  certain  other 
instructions  if  the  conduct  of  a  monk  or  priest  is  unbecoming,  for  example,  "Concerning  a 


The  book  was  the  subject  of  a  Master's  Thesis  at  Duke  in  1953  by  John  V.  Chamberlain. 


Page  55. 


Priest  or  Deacon  if  he  Sins  to  the  Extent  of  a  Kiss"  and  "Concerning  a  Priest,  or  a  Layman 
who  wishes  to  be  a  Priest,  whose  Wife  commits  Adultery." 

ACQUIRED  1947. 


MS.  50.  Nicolaus  Cabasilas.  The  Christian  Life,  etc.  Paper, 
XV™  Century.  201^ 

This  collection  of  six  writings  by  Nicolas  Cabasilas  (d.  1371),  John  of  Damascus,  and  Gregory 
of  Nyssa  is  a  mixture  of  ascetic  and  spiritual  writings  that  would  have  been  commonplace 
within  the  monastic  community.  The  contents  are  as  follows:  Six  Treatises  on  the 
Christian  Life,  by  Nicolas  Cabasilas,  and  his  treatise  "Against  Usurers";  Three  works  by  St. 
John  of  Damascus—  "Elementary  Introduction  to  the  Faith"  "Letter  to  the  Archimandrite 
Jordanes  about  the  Pharisee"  and  the  first  of  his  treatises  "Against  the  Iconoclasts";and  A 
Commentary  on  the  Song  of  Songs,  attributed  to  Gregory  of  Nyssa. 

The  Byzantine  mystical  writer  Nicolas  Cabasilas  (d.  1371)  became  Archbishop  of  Thessalonica 
in  1355.  His  work  principally  sets  forth  the  Orthodox  view  of  the  three  mysteries  of 
Baptism,  Confirmation,  and  the  Eucharist  as  the  means  whereby  spiritual  union  with 
Christ  was  to  be  achieved.  From  a  much  earlier  period  comes  John  of  Damascus  (ca.  675- 
ca.  749).  He  was  born  of  a  wealthy  family  in  Damascus  and  the  son  of  the  chief 
representative  or  "Logothete"  of  the  Christians  to  the  Caliph.  He  succeeded  his  father  in 
that  position,  but  because  of  his  faith  was  forced  to  retreat  to  the  Monastery  of  St.  Saba 
near  Jerusalem  where  he  became  a  priest.  He  was  a  strong  defender  of  icons  in  the 
Iconoclastic  Controversy  which  agitated  the  Greek  Church  from  ca.  725  to  842,  writing 
three  discourses  on  the  subject  between  726  and  730.  From  an  even  earlier  time  comes 
Gregory  of  Nyssa  (ca.  330-ca.  395),  a  younger  brother  of  St.  Basil  the  Great.  After  a 
temporary  career  as  a  rhetorician,  he  returned  to  his  first  vocation  and  entered  the 
monastery  founded  by  his  brother.  He  was  an  ardent  defender  of  the  dogma  of  the  church 
and  is  regarded  as  a  thinker  and  theologian  of  great  originality  and  knowledge,  especially  in 
Platonist  and  Neo-Platonist  speculation.  Among  his  exegetical  and  homiletical  works  is 
one  on  the  Song  of  Songs.  As  expounded  here  and  in  his  treatises  on  virginity,  he  develops 
the  idea  that  by  virginity  the  soul  becomes  a  spouse  of  Christ. 

This  manuscript  has  an  interesting  provenance,  having  passed  through  a  number  of  owners 
beginning  with  the  College  de  Claremont  in  Paris  where  it  received  the  number  17.  From 
there  in  1763  it  went  into  the  collection  of  Gerard  Meerman  of  The  Hague  as  Manuscript 
No.  104.108  Upon  the  death  of  Gerard  Meerman,  his  son  John  sold  the  collection  at  public 
auction  in  1824.109  On  that  occasion,  the  largest  portion  of  the  Meerman  Collection  went 
to  the  famous  English  collector  Sir  Thomas  Phillipps.  This  manuscript,  however,  did  not 
go  immediately  into  the  possession  of  Phillipps,  rather  it  passed  into  the  collection  of  the 


108For  the  account  of  the  dispersal  of  the  Meerman  Collection  and  the  perigrinations  of  its  contents,  see 
Guilelmus  Studemund  et  Leopoldus  Conn,  Codices  ex  Bibliotheca  Meermanniana  Phillippici  Graeci 
nunc  Berloninenses,  Berolini,  MDCCCLXXXX. 

109  The  sale  was  on  the  8th  of  June  1824  in  which  the  manuscript  was  Lot  104. 


Page  56. 


Duke  of  Sussex  whose  bookplate  is  on  the  inside  of  the  upper  cover  with  the  shelf  mark 
VI.  H.  /  lb.  When  the  Duke's  collection  was  sold  in  1844,110  Sir  Thomas  Phillipps 
purchased  the  manuscript.  Upon  the  dissolution  of  that  famous  collection  by  Sotheby's 
over  a  long  period  of  time,  it  was  purchased  on  the  15th  /16th  June  1970  as  Lot  1227  by  the 
book  dealer  Alan  G.  Thomas  of  London.  He  offered  it  to  Duke  and  by  the  IT111  of  June 
1971,  it  was  Greek  Ms.  50. 

Purchased  from  Alan  G.  Thomas,  Bookseller,  London,  on  10  May  1971. 


MS.  42.  Parthenios  IV,  Mogilalos  or  Choumchoumes,  or 
the  "Stutterer."  Sentence  of  Deposition  composed  by 
Balasses  the  Sacristan  of  the  Great  Church  and 
pronounced  by  the  synod  upon  parthenius  iv 
Mogilalos.    Paper,  copied  in  A.  D.  1735  by  Loldovtkios 

IOANNLKOS. 

Balasses  was  the  Grand  Ekklesiarches  which  corresponds  to  that  of  Sacristan  or  Master  of 
Ceremonies  in  the  West111.  The  epithet  "Grand"  was  added  in  the  fourteenth  century112 
and  was  preserved  throughout  the  Ottoman  period.  The  Grand  Ekklesiarches  signed 
synodical  letters,  tomoi,  letters  of  credit  and  other  such  documents  which  emanated  from 
the  Patriarchal  Chancellery.  Balasses,  or  Balasios — or  Palases  the  Byzantian113 — appears 
variously  during  this  period  in  the  capacity  of  Grand  Ekklesiarches,  Grand  Rhetor,  Grand 
Chartophylax  and  as  Grand  Skevophylax.114 

Parthenios  IV,  Mogilalos  or  Choumchoumes,115  was  called  "mogilalos"  or  "choumchoumes,"  an 
impolite  epithet  for  one  who  cannot  speak  plainly,  likely  one  who  stuttered  or  otherwise 
had  some  speech  impediment.  The  name  stuck  and  he  is  known  either  as  "Mogilalos"  or 
"Choumchoumes."  He  was  consecrated  bishop  and  assigned  to  the  Metropolis  of  Prousa 
in  January  1655.  From  there  he  was  elevated  to  the  Ecumenical  Throne  on  1st  of  May  1657 
and  remained  Patriarch  until  his  expulsive  resignation  on  the  19th  of  June  1662. 116  He  then 


110  Sole  as  Lot  127  on  the  31st  of  July  1844. 

111  R.  L.  Langford  James,  A  Dictionary  of  the  Eastern  Orthodox  Church  (London,  1930),  p.  50. 

112  Constantine  Fvhalles,  "Flepi  tot)  afy.ii>\iaxoc,  tot)  eKK^.T|cnapxot>,"  TIpaKziKa  Tf\g'  AKa8r\iiiag'  AQr\vw, 

Vm  (1933),  306-311. 

113  Constantine  Sathas,  MeoawviKr)  BlpAloOrJKTI,  JH  (Venice,  1872),  488. 

114  Nomikos  Michael  Vaporis,  Some  Aspects  of  the  History  of  the  Ecumenical  Patriarchate  in  the  seventeenth 

and  eighteenth  Centuries—  a  Study  of  the  Ziskind  Ms.  No.  22  of  the  Yale  University  Library  ("The 
Archbishop  Iakovos  Library  of  Ecclesiastical  and  Historical  Sources,"  No.  1)  (New  York:  Greek 
Orthodox  Archdiocese  of  North  and  South  America,  1969),  pp.  27ff. 

115  Manouel  Gedeon,  TlaxpiapxiKai  nivaKsg  (Constantinople,  1890),  p.  587. 

116  Germanos,  Metropolitan  of  Sardeis,  "£i>n(k>A.f|  eic,  touc,  ilatpiapxiKOtx;  KataXoyoui;  Kcovatavrivo'u- 

jtotetoc,  goto  thc,'  aXibozwc,  Kai  eijnc,,"  'OpdoSolgia  XI  (1936),  133-34;  Gennadios,  Bishop  of  Helioupolis, 
0corieiog  Bif)AiodrJKri  rjroi  eniaripa  Kai  iSianiKa  eyypafya  Kai  aXXa  pvrifiela  axetiKa  npog  rr)v 
ioxopiav  rov  oiKOVfieviKov  natpiapxeiov  Kai  yeviKav  Kai  eidiKav  npoXeyopevwv  (Constantinople, 


Page  57. 


returned  to  Prousa  as  proedros  (Administrator).117  As  proedros  of  Prousa,  Parthenios 
traveled  a  great  deal  in  Wallachia,  but  returned  to  Constantinople  in  time  to  become 
Patariarch  again  on  the  21st  of  October  1665.  He  remained  until  the  9th  of  September 
1667118  when  he  was  expelled  and  exiled  to  the  island  of  Tenedos  in  the  Aegean  Sea.  To 
sustain  himself,  he  was  appointed  the  administrator  of  Proilavo  (Braila  in  Romania)  and 
later  of  Tirnovo.119  Upon  his  expulsion  in  September,  Parthenios'  successor  was  Clement, 
Metropolitan  of  Iconion,  who  forced  his  way  to  the  Patriarchal  throne  on  the  9th  of 
September  1667.  He  was  not  acceptable,  however,  to  the  other  metropolitans  and  was 
consequently  expelled  in  a  matter  of  days.120  After  the  patriarchal  throne  was  vacant  for 
four  months,  Methodios  lH  Morones  (Metropolitan  of  Heraclea)  became  Patriarch. 
Methodios  served  from  the  5th  of  January  1668  until  the  beginning  of  March  1671121,  i.e., 
until  Parthenios  succeeded  in  regaining  the  Patriarchal  dignity  for  the  third  time. 
However,  he  was  expelled  six  months  later  on  the  7th  of  September  1671,  anathematized 
and  exiled  to  Rhodes.122  Sent  into  exile  again,  Parthenios  attempted  to  escape  but  was 
apprehended  and  banished  to  Cyprus.  On  the  10th  of  November  1674  Parthenios  was 
appointed  proedros  of  Adrianople.  Two  months  later,  he  became  Patriarch  for  the  fourth 
time  and  remained  in  office  until  the  29th  of  July  1676. 123  Expelled  once  more,  Parthenios 
was  appointed  proedros  of  Anchialos  on  the  \T  of  December  1676  and  on  the  24,h  of 
November  1677,  proedros  of  Adrianople.  On  the  10th  of  March  1684,  Parthenios  became 
Patriarch  for  the  fifth  and  last  time.  He  retained  the  position  until  March  of  the  next 
year.124 

Between   1  May   1657  and  March  1685,  Parthenios  was  Ecumenical  Patriarch  five  times.     His 
ecclesiastical  chronology  is  as  follows: 

Metropolitan  of  Bursa,  January  1655  -  April  1657 
Ecumenical  Patriarch,  1  May  1657  -  19  June  1662 
Proedros  of  Bursa,  after  19  June  1662 
Ecumenical  Patriarch,  21  October  165  -  9  September  1667 
Proedros  of  Proilavo  (Braila),  after  9  September  1667 
Proedros  of  Tirnovo,  after  Proilavo 
Ecumenical  Patriarch,  March  1671  to  7  September  1671 
Proedros  of  Adrianople,  10  November  1674 
Ecumenical  Patriarch,  1  January  1675  to  29  July  1676 
Proedros  of  Anchialos,  17  December  1676  to  ? 
Proedros  of  Adrianople,  24  November  1677 
Ecumenical  Patriarch,  10  March  1684  to  March  1685 


1933)-1935),    I,    212;    V.    Grumel,    La    Chronologie      ("Traite    d'etudes    byzantines,    Bibliotheque 
byzantine,"  edited  by  Paul  Lemerle  et  al.  Paris:  Presses  universitaires  de  France,  1958),  p.  438. 

117  Meletios,  Metropolitan  of  Athens,  '  EKKkriaiaariKi)    taxopia  nepiex<ov  rfjg  £KKXr\owcniKf\c,  iaropiag 

tt)v  dKoXoi>&r]0~iv  and  tovg  xi^'ov?  SiaKoaiovg  Spovovg  rfjg  rov  Xpioxov  revvrjaemg  ecog  tovg 
%Movg  exTdKOoiovg,  edited  by  G.  Vendonotis,  HI  (Vienna,  1784),  467;  Gedeon,  fflvaiceg.  p.  587. 

118  Gennadios,  <Pa>rieiog,  I,  212;  Gedeon,  TlivaKeg,  p.  592. 

119  Gedeon,  TlivaKeg,  p.  592. 

120  Germanos,  EunPoA,T|,  p.  167. 

121  Grumel,  p.  438;  Germanos,  Eup.poXf|,  p.  167. 

122  Germanos,  Su|ipoA.T|,  p.  168. 

123  Grumel,  p.  439;  cf.  Germanos,  £u^PoA.r|,  p.  361  and  Gennadios,  @anieiog,  I,  213. 

124  Gennadios,  0mtieiog,  I,  214. 


Page  58. 


The  manuscript  first  appears  in  the  collection  of  the  Honorable  Frederic  North,  fifth  Earl  of 
Guilford  and  contains  his  ex  libris.  In  the  sale  of  the  Guilford  Collection  on  8  December 
1830,  it  was  Lot  549  and  bought  by  Payne  and  Foss,  great  purveyors  of  manuscripts  to  Sir 
Thomas  Phillipps.  Sir  Thomas  Phillipps  bought  it  shortly  thereafter  and  it  became  Pillipps 
Ms.  7760.  When  the  Phillipps  Collection  was  dissolved  by  auction  at  Sothebys  (25  June 
1967;  lot  636,  N.  S.  Part  HI),  it  was  purchased  by  Alan  G.  Thomas,  London  bookdealer 
who  offered  it  in  his  Catalogue  19,  item  19.  Duke  acquired  it  on  17  October  1967. 

Gift  of  Kenneth  Willis  Clark  on  the  17™  of  October  1967. 


MS.    71.      DOROTHEUS   OF   Gaza,    Auackaaiai    Wy^w^exeig 

AMONG  OTHER  WRITINGS.  PARCHMENT  CM.  A.  D.  985. 

Dorotheus  is  a  sixth-century  ascetical  writer  who  entered  a  Palestinian  monastery  near  Gaza 
when  he  was  influenced  by  the  work  of  Barsanuphius,  who  wrote  a  work  against  the  errors 
of  Origen  and  Evagrius.  Later  he  founded  a  monastery  of  his  own  of  which  he  became  the 
Abbot.  As  instructions  for  his  monks,  he  wrote  the  treatise  AuACK^A-iaa  TY^u^eAeic,  on 
the  ascetic  life.  Among  the  priorities  of  the  monastic  life  for  Dorotheus  is  humility  that  he 
actually  regarded  above  that  of  love;  he  believed  that  humility  was  the  cement  that  held 
together  the  other  holy  virtues.  Having  drawn  many  of  his  ideas  from  the  early  Fathers, 
his  work  is  an  important  source  for  the  study  of  their  writings. 

Although  containing  writings  primarily  from  the  Didascalia  of  Dorotheus,  the  manuscript  also 
contains  a  short  life  of  Dorotheus125  and  includes  ascetic  writings  by  Gregory  of  Nazianzus, 
Archbishop  of  Constantinople,  and  St.  Basil's  homilies  on  fasting,  selfishness,  and  envy. 

Acquired  from  Bernard  Quarttch  on  the  1st  of  November  1977. 


125  See  "Vie  de  l'Abbe  Dosithee  Ilepi  toO  '  APfkS  Aoai6eov>,"  Orientalia  Christiana,  XXVI.  1  (No.  77;  April 
1932),  102-123. 


Page  59. 


A  Summary  Descriptive  List 

OF  THE 

Clark  Collection  of  Greek  Manuscripts 


GREEK  MS.  1.  NEW  TESTAMENT  WITH  COMMENTARY.  Parchment;  at.  A.  D.  1200.  198  ff.; 
1  col. (251  x  186  mm),  41-52  lines.  306  x  227mm.  Order  of  the  books:  Gospels,  Acts, 
James,  Pauline  Epistles,  General  Epistles  (except  for  James),  the  Apocalypse.  Commentary 
on  all  books  except  the  Apocalypse.  Provenance:  Kosinitza.    Gregory-Aland  1780. 

GREEK  MS.  2.  EVANGELION  with  daily  readings.  Paper;  17th  century.  312  ff.  including  55 
blank;  1  col. (170  x  108  mm),  25  lines(194  x  137  mm).  In  12's,  except  for  signature  era  with 
14,  iota  with  10  and/if  with  14.    Gregory- Aland  / 1619.  Provenance:  Venice. 

GREEK  MS.  3.  PRAXAPOSTOLOS  WITH  EUTHALIAN  APPARATUS.  Parchment;  CO.  A.  D.  1200. 
227  ff.  1  col. (153  x  90  mm),  27  lines.  225  x  163  mm.  Acts,  General  Epistles,  Pauline  Epistles 
with  Hebrews  between  II  Thessalonians  and  I  Timothy.  Gregory- Aland  2423. 

GREEK  MS.  4.  MARK.  Parchment;  ca.  A.  D.  1300.  1  f.;  1  col.(152  x  123  mm),  22  lines.  225  x 
163  mm.  A  single  leaf  containing  the  first  fourteen  verses  of  the  Gospel  of  Mark,  with  a 
portrait  of  the  Evangelist.  Gregory-Aland  2268. 

GREEK  MS.  5.  TETRAEVANGELION.  Parchment;  XIII  Century.  184  ff.;  1  col.(128  x  98  mm.; 
however,  ff.  ll-166v,  the  Matthew  portion  of  the  manuscript,  has  writing  space  of  137  x  95 
mm),  21-28  lines;  195  x  145  mm.  Order  of  the  Books:  Mark,  Luke,  John,  Matthew. 
Gregory-Aland  2612. 

GREEK  MS.  6.  TETRAEVANGELION.  Parchment;  XI  Century.  321  ff.;  1  col.(120  x  80  mm)  18 
lines.   180  x  144  mm.  Gregory-Aland  2613. 

GREEK  MS.  7.  TETRAEVANGELION.  Parchment;  XIH  Century.  272  ff.;  1  col.(130  x  100 
mm),  20  lines.  202  x  150  mm.  Gregory-Aland  2614. 

GREEK  MS.  8.  LITURGICAL  MISCELLANY,  or  "Monk's  Book."  Paper;  first  half  of  XVI 
Century.  138  ff.;  1  col.(I.  ff.  3-34:  110  x  72  mm.,  14  lines;  LL  ff.  35-128:  105  x  65  mm.,  15 
lines;  HI.  ff.  131-138:  120  x  68  mm.,  16  lines).  137  x  105  mm.  Provenance:  Mt.  Sinai? 
Liturgical  directions  and  prayers  with  a  long  discussion  of  the  proper  conduct  of  priests 
and  monks. 


Page  60. 


GREEK  MS.  9.  LITURGY  OF  ST.  BASIL.  Parchment;  XIII  Century.  Scroll,  with  writing  on 
both  sides.  The  lines  run  transversely,  not  in  columns.  210  mm  x  1.920  m.  Original 
length  was  approximately  3  meters.  The  beginning  and  end  are  wanting.  Writing  space: 
1 10  mm.  One  column  runs  the  length  of  the  scroll. 

GREEK  MS.  10.  EVANGELION.  Parchment;  XII  Century.  181  ff.;  2  col.,  23-24  lines.  265  x 
192  mm.  Gregory-Aland  /  1965. 

GREEK  MS.  11.  STICHERARION.  Portion  of  the  liturgy  for  July  20,  Elijah  the  Tishbite. 
Paper  (sized  and  burnished),  ca.  1600.  1  f.;  1  col. (140  x  100  mm),  24  lines  with  words  and 
music  alternating.  202  x  137  mm. 

GREEK  MS.  12.  EVANGELION.  Parchment;  ca.  A.  D.  1100.  224  ff.  with  4  ff.,  paper  added  at 
the  end.  2  cols. (232  x  170  x  74  mm),  29  lines.  330  x260  mm.  Gregory-Aland  / 1966. 

GREEK  MS.  13.  MENAION  FOR  APRIL.  Parchment;  XII  Century.  155  ff.;  1  col.(160  x  100 
mm),  21  lines.  221  x  158  mm. 

GREEK  MS.  14.  LITURGY  OF  ST.  BASIL.  Parchment;  ca.  A.  D.  1500.  Scroll,  with  writing  on 
both  sides.  The  lines  run  transversely,  not  in  columns.  270  mm  x  5.380  m.  The  beginning 
and  the  end  are  wanting. 

GREEK  MS.  15.  TETRAEVANGELION.  Parchment;  XII  Century.  248  ff.;  1  col.(130  x  106 
mm),  17  lines.  202  x  154  mm.    Gregory-Aland  2615. 

GREEK  MS.  16.  TETRAEVANGELION.  Parchment;  XII  Century.  280  ff.;  1  col,  21  lines.  177 
x  129  mm.    Gregory-Aland  2616. 

GREEK  MS.  17.  PSALTERION:  PSALTER  AND  ODES  OF  MOSES.  Parchment;  XII  Century. 
272  ff.;  1  col.(102  x  62  mm),  16  lines.   160  x  115  mm. 

GREEK  MS.  18.  MENOLOGION  FOR  DECEMBER  4-13.  Parchment;  XII  Century.  214  ff.;  2 
cols.(240  x  165  x  75  mm).  30  lines.  318  x242  mm. 

GREEK  MS.  19.  EUCHOLOGION  WITH  THE  LITURGIES  OF  SS.  JOHN  CHRYSOSTOM,  BASIL, 
AND  GREGORY  (THE  PRESANCTIFIED).  Parchment;  XII  Century.  251  ff.;  1  col.(160  x  100 
mm),  19-27  lines.  230  x  154  mm. 

GREEK  MS.  20.  EUCHOLOGION.  Parchment;  XH  Century.  2  ff.;  1  col.(150  x  90  mm),  18-23 
lines.  225  x  150  mm.    Fragmentary  copy  containing  five  prayers  for  various  occasions. 

GREEK  MS.  21.  Michael  Psellus  (ca.  A.  D.  1019-G4. 1078),  Commentary  on  the  Song 

OF  SONGS  (1:1-6:8).    XVI  Century  (before  1588).    80  ff.;  1  col.(120  x  70  mm)  16-18  lines. 
146  x  110  mm. 

GREEK  MS.  22.  TETRAEVANGELION.  A  single  leaf  containing  Matthew  xxii.  31-xxiii.lO. 
Parchment;  XH  Century.  1  f.;  1  col. (180  x  130  mm),  24  lines.  262  x  204  mm.  Gregory- 
Aland  2492  (formerly  2617). 


Page  61. 


GREEK  MS.  23.  MAXIMOS  THE  PELOPONESIAN  (d.  1601),  KYRIAKODROMION.  Paper;  XVII 
Century.  366  ff.,  each  leaf  composed  of  two  thin  sheets  pressed  together;  1  col.,  21  lines. 
210  x  150  mm.    A  Series  of  Homilies  for  36  Sundays,  based  on  the  lectionary  texts. 

GREEK  MS.  24.  EVANGELION.  Parchment;  XI  Century.  241  ff.  (ff.  1-230  parchment  and  ff. 
231-241  paper);  2  cols.(180  x  58  mm),  20  lines.  246  x  185  mm.  Gregory-Aland  /  1967. 

GREEK  MS.  25.  TETRAEVANGELION.  Parchment;  ca.  A.  D.  1100.  235  ff.;  1  col.(140  x  80 
mm),  25  lines.  225  x  149  mm.  Gregory-Aland  1813.  Provenance:  Trebizond. 

GREEK  MS.  26.  ANASTASIMATARION.  Paper;  XDC  Century.  96  ff.;  1  col.(162  x  85  mm)  28 
lines  (14  lines  of  text  and  14  lines  of  musical  notation,  interlinear).  223  x  160  mm. 

GREEK  MS.  27.  EVANGELION.  Parchment,  XII  Century.  5  ff.;  2  cols. (172  x  110  x  48  mm), 
28  lines.  225  x  153  mm.  Gregory- Aland  /  2144. 

GREEK  MS.  28.  EVANGELION.  Paper;  XVI  Century.  232  ff.;  2  cols.(198  x  128  x  55  mm),  28 
lines.  225  x  153  mm.  Gregory-Aland  /  648. 

GREEK  MS.  29.  LITURGICAL  MISCELLANY.  Paper;  dated  October  13,  6920  (i.  e.,  A.  D.  1411), 
Indiction  5.  232  ff.;  1  col.(95/105  x  75  mm),  14-15  lines.   140  x  106  mm. 

GREEK  MS.  30.  ARISTOTLE,  ORGANON.  Paper;  ca.  A.  D.  1500.  209  ff.;  1  col.(ff.  1-85,  122- 
208:  212  x  110  mm.,  30  lines;  ff.  86-121:  215  x  117  mm.,  31  lines).  175  x  195  mm.  Greek 
minuscule  hand  by  two  copyists:  I.  ff.  1-85,  122-208  by  Damianos  Guidotes;  II.  ff.  86-119 
by  an  unidentified  scribe  working  under  the  auspices  of  Damianos.  In  addition  to 
Aristotle's  Organon,  this  volume  includes  Porphyry's  Isagoge,  the  Categories,  Interpretation, 
Prior  Analytics,  Posterior  Analytics,  Topics,  and  Sophistical  Refutations. 

GREEK  MS.  31.  TETRAEVANGELION.  Parchment;  XEI  Century.  147  ff.;  1  col.(140  x  100 
mm)  20  lines.   196  x  155  mm.    Gregory-Aland  2766. 

GREEK  MS.  32.  St.  John  Chrysostom,  Homiles  to  the  People  of  Antioch  about 
THE  STATUES.  Parchment;  XII  Century.  160  ff.;  2  cols.(215  x  165  x  70  mm),  25  lines.  296 
x  232  mm. 

GREEK   MS.    33.      Liturgies   of   Ss.   Basil,   Chrysostom,   and   Gregory  (the 

PRESANCTIFIED).   Paper  (burnished),  XV  century.    151  ff.;  1  col.(100  x  55  mm),  12  lines. 
145  x  105  mm. 

GREEK  MS.  34.  PSALTERION  WITH  ODES  OF  MOSES.  Parchment;  ca.  A.  D.  1200.  106  ff.;  1 
col.,  20  lines.  212  150  mm.    Including  the  liturgy  for  vespers. 

GREEK  MS.  35.  LlTURGIAL  MISCELLANY.  Paper;  XV  century.  256  pp.;  1  col.(165  x  96  mm), 
21-23  lines.  206  x  136  mm.  Italian  provenance. 


Page  62. 


GREEK  MS.  36.    Miscellaneous  Sermons  of  Ss.  Gregory  Nazianzus,  Basil,  and 

ATHANASIUS  FOR  THE  MONTH  OF  OCTOBER.  Paper;  XVI  Century.  308  ff.;  1  col.  (145  x 
90  mm),  23  lines.  220  x  140  mm. 

GREEK  MS.  37.  LITURGIES  OF  SS.  BASIL,  CHRYSOSTOM,  AND  GREGORY  (THE 
PRESANCTIFIED).  Paper;  1634.   96  ff.;  1  col.(130  x  75  mm),  15  lines.  214  x  155  mm. 

GREEK  MS.  38.  TetRAEVANGELION.  Parchment;  ca.  A.  D.  1100.  272  ff.;  1  col.(190  x  124 
mm),  26-27.  265  x  187  mm.  Gregory-Aland  2757  (formerly  2861). 

GREEK  MS.  39.  EVANGELION.  Paper  (burnished),  1627,  by  the  scribe  Luke  Buzae,  the 
"ungarovlachian"  under  the  auspices  of  the  secretary  Antonios  for  the  Voivode  Radu  of 
Walachia.  260  ff.;  2  cols.(2  70  x  160  x  72  mm),  26  lines.  200  x  272  mm.  Gregory-Aland  / 
2138.  Provenance:  Walachia. 

GREEK  MS.  40.  ST.  THEODORE  OF  STUDIOS  (A.  D.  759-826),  WRITINGS  AGAINST  THE 
ICONOCLASTS.  Paper;  ca.  A.  D.  1500.  176  ff.;  1  col.(245  x  130  mm),  32  lines.  322  x  238 
mm.  Provenance:  Italy. 

GREEK  MS.  41.  LITURGICAL  MISCELLANY.  Paper;  XV  (Part  I),  XVI/XVH  (Part  IT).  209  ff.; 
1  col.)  Part  I:  84  x  55  mm.;  14  lines;  Part  II:  90  x  62  mm.;  13-15  lines).  90  x  62  mm. 
Prayers  and  hymns:  I.  Prayers  for  the  morning  office  throughout  the  week;  II.  Prayers  and 
hymns  by  "wise  and  notable  men  who  flourished  after  the  capture  of  Constantinople.  " 

GREEK  MS.  42.    SENTENCE  OF  DEPOSITION  COMPOSED  BY  VALASIAS  THE  SACRISTAN  OF 

the  Great  Church  and  pronounced  by  the  Synod  against  Parthenios  IV 

MOGILALOS  (PATRIARCH  5  TIMES  FROM  1657  -  1685)  and  the  NOMOCANON.  Paper; 
1735  by  Loidovikios  Ioannikos  (f.  125v).  148  ff.;  1  col.(122  x  64  mm),  18  lines.  162  x  114 
mm. 

GREEK  MS.  43.  EVANGELION.  Parchment;  XHI  Century.  1  f.;  2  cols.(185  x  110  x  50  mm), 
33  lines.  228  x  154  mm.  The  leaf  contains  portions  of  the  readings  for  June  24  (Luke  i.59- 
80)-June  25  (Matthew  xvi.  13-18).    Gregory-Aland  /  2145. 

GREEK  MS.  44.  LITURGIES  OF  SS.  BASIL,  CHRYSOSTOM,  AND  GREGORY  (THE 
PRESANCTIFIED).  Paper;  XV  Century.  77  ft.;  1  col.(148  x  90  mm),  15  lines.  208  x  150 
mm. 

GREEK  MS.  45.  STICHERARION.  Paper;  XVH  Century.  176  ff.;  1  col.(160  x  90  mm)  30  lines 
(15  of  text  and  15  of  music).  210  x  143  mm. 

GREEK  MS.  46.  HYMNS  IN  HONOR  OF  THE  THEOTOKOS.  Parchment;  XII  Century.  7  ff.;  1 
col. (178  x  150  mm),  30  lines  240  x  200  mm.  The  hymns  are  for  Thursday,  Friday  and 
Saturday  of  the  "Second  Week.  " 

GREEK  MS.  47.  GREGORY  OF  NYSSA  (CA.  A.  D.  330-CA.  395),  SERMONS  ON  THE 
BEATITUDES  (I-VII).  Paper;  XVI  Century,  49  ff.,  1  col.(222  x  122  mm),  24  lines.  311  x  214 
mm.  Provenance:  Italy. 


Page  63. 


GREEK  MS.  48.   An  Inquiry  into  six  Problems  of  Logic,  with  an  introduction 

REFERRING  TO  ARISTOTLE'S  POSTERIOR  ANALYTICS.  Paper;  XVLT  Century.  62  ff.,  1 
col,  29-30  lines.  212  x  156  mm. 

GREEK  MS.  49.  ON  CURRENCY,  WEIGHTS,  AND  MEASURES.  Paper;  Paris,  5  February  1660; 
transcribed  by  Samuel  Tennulius  from  a  manuscript  in  the  Bibliotheque  Nationale. 

GREEK  MS.  50.  Nicholaus  Cabasilas  (ca.  A.  D.  1371)  and  St.  John  of  Damascus 

(CA.  A.  D.  675-G4.  749),  VARIA.  Paper;  XV  Century.  201  ff.;  1  col.,  29  lines.  318  x  211 
mm.  Containing  De  Vita  in  Cbristo,  with  Contra  feneratiores;  De  institut.  elementari,  De 
Hymno  Trisagion,  and  Comment,  in  Cant.  Cant,  by  Cabasilas,  and  De  Imaginibus  Oratio  I 
of  St.  John  of  Damascus. 

GREEK  MS.  51.  HERMOGENES  OF  TARSUS  (BORN  CA.  A.  D.  150),  PROGYMNASMATA. 
Paper;  XVLTI  Century.  20  ff.;  1  col.,  20-21  lines.  198  x  158  mm.  Transcribed  from  a 
manuscript  in  the  Bibliotheque  Nationale  by  Tcoctwei;  "Icovac,  6  '  Etet)0Epio<;.  Qohn  Jonah 
the  Free  Man.) 

GREEK  MS.  52.  MICHAEL  PSELLUS  (CA.  A.  D.  1019-C4.  1078),  MISCELLANEOUS  POETRY 
AND  PROSE;  AND  lOANNES  PEDIASIMUS  COMMENTARY  ON  THE  LABORS  OF  HERCULES. 
Paper;  ca.  A.  D.  1470.  51  ff.;  1  col.,  23  lines  (double-spacing  with  intermittent  linear  glosses 
on  some  pages).  210  x  143  mm. 

GREEK  MS.  53.  Theophylact  of  Okhrid  (fl.  XI  Century),  Commentary  on  the 
GOSPEL  OF  JOHN.  Paper;  ca.  A.  D.  1540.  214  ff.;  1  col.,  30  lines.  331  x  244  mm. 
Colophon  on  f.  212v  (in  Greek  and  Latin);  the  Latin  reads  as  follows:  Anno  Cbristi 
Servafnjtoris  /  1573  /  Nunc  legeris  agnovit  Librum  Claudius  Naulotus  Vallensis,  et 
Avallonoeus,  et  / Haednus:  CI.  Naulot  du  Val  Avallonois 

GREEK  MS.  54.  PINDAR  (518-CA.  443  B.  C),  OLYMPIA.  Paper;  ca.  A.  D.  1490.  47  ff.;  1  col., 
18  lines.  211x140  mm.  Provenance:  Italy. 

GREEK  MS.  55.  PSALTERION.  PSALTERAND  ODES  OF  MOSES.  Paper;  A.  D.  1434.  143  ff.;  1 
col. (145  x  80  mm),  21-23  lines.  204  x  138  mm.  All  before  Ps.  xvii  (xviii):  13  wanting. 

GREEK  MS.  56.  Timothy,  Patriarch  of  Constantinople  (d.  A.  D.  517), 
Concerning  Heretics  who  come  to  Church.    Parchment;  LX  Century.    1  f.;  2 

cols.(250  x  170  x  75  mm),  33  lines.  338  x  249  mm. 

GREEK  MS.  57.  ST.  BASIL  (CA.  A.  D.  330-379),  HOMILIES.  Parchment;  XLT  Century.  4  ff.;  2 
cols. (250  x  170  x  80  mm),  30  lines.  290  x  205  mm. 

GREEK  MS.  58.  ST.  JOHN  CHRYSOSTOM  (CA.  A.  D.  347-407),  HOMILY  3  ON  LAZARUS. 
Parchment;  ca.  A.  D.  1150.  3  ff.;  2  cols.(255  x  176  x  80  mm),  28  lines.  350  x  261  mm. 

GREEK  MS.  59.  ST.  JOHN  CHRYSOSTOM  (CA.  A.  D.  347-407),  HOMILY  40  ON  GENESIS. 
Parchment;  ca.  A.  D.  1200.  2  ff.;  2  cols.(245  x  165  x  70  mm),  33  lines.  317  x  245  mm. 


Page  64. 


GREEK  MS.  60  (Codex  Daltonianus).  TETRAEVANGELION,  with  commentary.  Parchment;  ca. 
A.  D.  1000.  352  ff.,  1  col.  with  marginal  commentary  (235  x  160  mm),  ±  21  lines.  290  x 
218  mm.   Gregory-Aland  1423.  Provenance:  Kosinitza. 

GREEK  MS.  61.  COSMOS  INDICOPLEUSTES  (A.  D.  MID.  VI  CENTURY),  TOPOGRAPHIA. 
Paper;  A.  D.  1682.  182  ff.;  1  col.  187  x  140  mm),  23  lines.  217  x  150  mm.  Copied  from 
Florence,  Laurenziana  Plut  DC  28,  of  the  X  Century,  between  January  21  and  February  13, 
1682. 

GREEK  MS.  62A.  LITURGICAL  OFFICES  FOR  THE  COMMON  OF  SAINTS.  Paper;  XVI 
Century.   15  ff.;  1  col.(151  x  91  mm),  43  lines.  208  x  138  mm. 

GREEK  MS.  62B.  MISCELLANEOUS  QUOTATIONS  FROM  THE  FATHERS.  SELECTED 
QUOTATIONS  FROM  SS.  JOHN  CHRYSOSTOM,  ANASTASIUS  OF  SlNAI  (D.  CA.  A.  D.  700), 
AND  LEONTIUS  OF  JERUSALEM  (D.  A.  D.  1190).  Paper;  XVII  Century.  19  ff.;  1  c  ol.  (185 
x  105  mm),  30-35  lines.  210  x   139  mm.  Provenance:  Jesuit  College  de  Clermont  in  Paris. 

GREEK  MS.  63.  BREVIARY  IN  GREEK  AND  HEBREW.  The  breviary  in  Greek  and  Hebrew 
consists  of  the  latter  half  of  the  Divine  Office.  Parchment;  XVI  Century.  59  ff.;  1  col. (80  x 
55  mm),  8  lines.   131  x  87  mm. 

GREEK  MS.  64.  TETRAEVANGELION.  Parchment;  ca.  A.  D.  1300.  315  ff.;  1  col.(143  x  95 
mm),  24  lines.   179  x  140  mm.  Gregory-Aland  2861. 

GREEK  MS.  65.  EVANGELION.  Parchment;  XI  Century.  256  ff.;  2  cols.(182  x  108  x  47  mm), 
27  lines.  245  x  170  mm.  Gregory-Aland  /  1839.  Presented  by  The  Friends  of  Duke 
University  Library  in  honor  of  Kenneth  Willis  Clark  on  the  occasion  of  the  naming  of  the 
collection. 

GREEK  MS.  66.  Theodore  Prodromus  (ca.  A.  D.  1100-1170)  and  Aesop. 
Commentaries  on  the  hymns  of  Cosmas  of  Jerusalem  and  John  of  Damascus  by 
Theodore  Prodromus;  Anthology  of  excerpts  from  St.  John  Chrysostom; 

AND  AESOP'S  FABLES.    Paper;  not  after  A.  D.  1254.    245  ff.;  1  col.(135  x  90  mm),  23-27 
lines.   176  x  120  mm. 

GREEK  MS.  67.  MAXIMUS,  CONFESSOR,  (CA.  A.  D.  560-662)  AND  ThALASSIUS,  BISHOP  OF 
CaeSAREA,  (FL.  648).  The  PHILOKALLA  of  Maximus  is  included  along  with  SELECTIONS 
from  Thalassius.  Paper;  ca.  A.  D.  1500.  29  ff.;  1  col.(260  x  140  mm),  31  lines.  332  x  214 
mm. 

GREEK  MS.  68.  GERMANIUS  II,  PATRIARCH  OF  CONSTANTINOPLE  (A.  D.  1222-1240), 
SERMON  ON  THE  ANNUNCIATION.  Paper;  XVI  Century.  65  pp.  and  6  blank  ff.;  1  col.(246 
x  148  mm),  35-39  lines.  277  x  205  mm. 


Page  65. 


GREEK  MS.  69.  ANTHOLOGIA  GRAECA.  Paper;  transcribed  by  Richard  Francois  Philippe 
Brunck  in  Paris,  A.  D.  1769.  168  pp.;  276  x  233  mm.  This  anthology  is  a  transcript  of  the 
743  epigrams  of  Paris:  Cod.  Reg.  Gr.  2742,  with  variant  readings  and  a  few  notes  in  Latin. 

GREEK  MS.  70.  ST.  GREGORY  NAZIANZUS  (A.  D.  329-389),  SELECTED  SERMONS  AND 
POEMS.  The  Invective  against  the  Emperor  Julian  is  included  among  the  sermons. 
Parchment;  at.  A.  D.  935.  40  ff.;  2  cols.(207  x  149  x  65  mm),  26  lines.  334  x  230  mm. 

GREEK  MS.  71.  Ss.  Dorotheus  of  Gaza  (VI  Century),  Basil  of  Caesarea  (ca.  A.  D. 
330-379),  AND  GREGORY  NAZIANZUS  (A.  D.  329-389).  Containing  the  Didaskaliai 
Psycbopbeleis  (Doctrines  11-17,  19,  20-23)  of  Dorotheus,  a  life  of  Dorotheus,  several 
sermons  by  St.  Basil,  and  a  homily  by  St.  Gregory  Nazianzus.  Parchment;  ca.  A.  D.  985. 
81  ff.;  1  col. (179  x  122  mm),  27  lines.  232  x  171  mm. 

GREEK  MS.  72.  LITURGY  OF  THE  PresancTIFIED.  Portion  of  the  Liturgy  of  the 
Presanctified  for  Good  Friday.  Paper;  XVI  Century.  1  f.;  1  col.,  17  lines,  ca.  207  x  143 
mm. 

GREEK  MS.  73.    SS.  JOHN  CHRYSOSTOM,  JOHN  OF  DAMASCUS  (CA.  A.  D.  675-  D.  749?) 

and  Gregory  Thaumaturgus  (d.  ca.  A.  D.  270),  inter  alia.  Homilies.   Paper; 

late  XTV  Century.   136  ff.;  1  col. (162  x  95  mm),  31  lines.  220  x  138  mm. 

GREEK  MS.  74.  THEOTOKION.  Paper;  A.  D.  1575.  148  ff.;  2  cols.(215  x  135  x  60mm),  30 
lines.  300  x  201  mm. 

GREEK  MS.  75.  THE  ALEXANDRA  OF  LYCOPHRON  (CA.  295  B.  C.)  WITH  THE 
COMMENTARY  OF  ISAAC  AND  JOHN  TZETZES  (CA.  A.  D.  1110  -  1180/1185).  Paper;  ca.  A. 
D.  1500.  250  ff.;  1  col.(131  x  98  mm),  23  lines.  208  x  140  mm. 

GREEK  MS.  76.  LITURGICAL  MISCELLANY.  Paper;  ca.  A.  D.  1510.  190  ff.;  1  col.(158  x  91 
mm),  15  lines.   190  x  142  mm. 

GREEK  MS.  77.  ST.  JOHN  CHRYSOSTOM,  ECLOGUES.  Paper;  ca.  A.  D.  1500.  39  ff.;  1 
col.(190  x  147  mm),  25-31  lines.  243  x  191  mm. 

GREEK  MS.  78.  LITURGICAL  MISCELLANY.  Miscellaneous  collection  of  liturgical  documents 
and  hymns  with  excerpts  from  decrees  of  the  Councils  also  included.  Paper;  ca.  A.  D. 
1405.   165  ff.;  1  col.(207  x  155  mm),  30  lines.  290  x  213  mm. 

GREEK  MS.   79.      SS.  JOHN  OF  DAMASCUS  (CA.   A.   D.   675-  D.   749?)  AND  GREGORY 

Thaumaturgus  (d.  ca.  A.  D.  270).    Theological  Miscellany.   Paper;  ca.  A.  D. 

1400.  313  ff.;  lcol.(137x  92  mm),  22-23  lines.   190  x135  mm. 

GREEK  MS.  80.  MENOLOGION  FOR  MARCH.  Paper;  ca.  A.  D.  1500.  8  ff.;  1  col.(210  x  120 
mm),  25  lines.  290  x  195  mm. 

GREEK  MS.  81.  ST.  JOHN  CHRYSOSTOM,  SELECTIONS  FROM  SERMONS  (FRAGMENTARY). 
Paper;  ca.  A.  D.  1500.  6  ff.;  1  col.  276  x  172  mm. 


Page  66. 


GREEK  MS.  82.  EVANGELION.  Parchment;  ca.  A.  D.  1200.  95  ff.;  2  cols.(260  x  171  x  70  mm), 
23-28  lines.  345  x238  mm.  Gregory- Aland  / 1623. 

GREEK  MS.  83.  EVANGELION.  Paper;  ca.  A.  D.  1450.  199  ff.;  2  cols.(205  x  127  x  54  mm),  28 
lines.  307  x212  mm.  Gregory-Aland  /  302. 

GREEK  MS.  84.  TETRAEVANGELION.  Parchment;  ca.  A.  D.  1150-74.  176  ff.;  1  col.,  24-25 
lines.  210  x  166  mm.  Gregory-Aland  2862. 

GREEK  MS.  85.  EVANGELION.  Parchment;  A.  D.  1052.  242  ff.;  2  cols.(225  x  160  x  68  mm), 
22-23  lines.  303  x  224  mm.  Written  by  Clement  the  monk  who  signed  and  dated  the 
colophon  on  f.  242v  (in  Greek):  "Written  in  the  month  of  July  20,  indiction  5,  year  6560  [i. 
e.,  A.  D.  1052];  presented  by  Clement  the  worthless  monk  to  the  monastery  of  the  most 
Holy  Mother  of  God  of  the  Cave.  "  Gregory- Aland  /  451. 

GREEK  MS.  86.  MENAION  FOR  SEPTEMBER.  Parchment;  ca.  A.  D.  1100.  51  ff.,  1  col.(166  x 
120  mm),  26  lines.  247  x  183  mm. 

GREEK  MS.  87.  STICHERARION.  Paper;  before  A.  D.  1750.  356  ff.;  1  col.(187  x  122  mm),  34 
lines  (17  of  text  and  17  of  music).  233  x  176  mm. 

GREEK  MS.  88.  MENAION.  Parchment;  ca.  A.  D.  1200.  244  ff.;  2  cols.  290  x  320  mm. 

GREEK  MS.  89.  EVANGELION.  Parchment;  XII  Century.  1  f.,  2  cols.(207  x  132;  1  col.:  207  x 
60  mm),  23  lines.  219  x  142  mm.  The  fore  edge  and  tail  have  been  trimmed  along  the 
vertical  margins  with  the  loss  of  a  portion  of  the  letters  at  the  end  of  the  line.  The  text 
begins  in  the  middle  of  the  readings  for  the  fifth  Sunday  in  Matthew  (viii.31)  and  continues 
through  the  sixth  and  ends  in  the  middle  of  the  reading  for  the  seventh  Sunday  at  Matthew 
ix.3.  Gregory-Aland  /  241 1. 

GREEK  MS.  90.  EUCHOLOGION.  Parchment  and  paper;  XV  -  XVI  Century.  88  ff.  (ff.  1-3  of 
paper),  1  col. (155  x  99  mm),  22  lines  (Within  the  main  portion  of  the  text  the  line  numbers 
are  consistent;  however,  they  vary  within  the  portions  on  paper).  203  x  149  mm. 
Although  incomplete,  this  volume  contains  portions  of  the  Liturgies  of  Ss.  Basil, 
Chrysostom,  and  the  Gregory  (the  Presanctified)  in  addition  to  supplementary  prayers  and 
scriptural  texts.  Stamped  on  the  inside  of  both  covers  in  gold  within  an  ornamental  shield 
is  "Torre  del  Palasciano.  " 

GREEK  MS.  91.  ABRAHAM  EREMITA,  VITA.  Paper;  XVI  Century.  32  pp.  200  x290  mm. 

GREEK  MS.  92.  EVANGELION.  Parchment;  Xn/XLU  Century.  276  ff.,  2  cols.(194  x  160 
mm.;  1  col.:  194  x  68  mm),  20  lines.  278  x  218  mm.  Gregory-Aland  /  2412. 

GREEK  MS.  93.  EVANGELION.  Parchment;  ca.  A.  D.  1100.  158  ff.,  1  col.(170  x  95  mm),  28 
lines.  207  x138  x51mm.  Provenance:  So.  Italy.  Gregory- Aland  /  345. 


Page  67. 


GREEK  MS.  94.  PARACLETIKE  AND  TRIODION.  Paper;  XV.  266  ff.;  1  col.,  28  lines.  184  x 
135  mm.  The  binding  consists  of  heavily  decorated  repousse  silver  over  leather  with  a  fore 
edge  flap  attached  to  the  lower  cover  and  fastened  with  two  slim  chains  to  the  upper  cover. 
When  closed,  the  flap  covers  the  entire  fore  edge  and  creates  the  appearance  of  a  silver  box. 
The  center  of  the  upper  cover  is  filled  by  a  large  panel  (145  x  84  mm)  of  the  Crucifixion. 
The  corresponding  portion  on  the  back  cover  with  the  Coronation  of  the  Virgin  Mary, 
enthroned,  holding  the  infant  Jesus  crowned  by  two  angels.  On  the  fore  edge  flap  are  four 
compartments  with  the  symbols  of  the  Evangelists.  The  spine  is  made  of  eight  closely 
linked  vertical  rows  of  small,  seashell-shaped  metal  components. 

GREEK  MS.  95.  LITURGIES  OF  SS.  JOHN  CHRYSOSTOM  AND  BASIL.  Paper;  1626.  75  ff.,  1 
col.(128  x  80  mm),  15  lines.  201  x  145  mm. 

GREEK  MS.  96.  LITURGIES  OF  SS.  JOHN  CHRYSOSTOM,  GREGORY  (THE  PRESANCTIFIED), 
AND  Offices  FOR  ORDINATION.  Paper;  A.  M.  7141,  (i.  e.,  A.  D.  1633,  by  the  scribe 
Isaiah).  95  ff.,  1  col.(118  x  77  mm),  17  lines,  191  x  145  mm.  The  Liturgy  of  St.  John 
Chrysostom,  lacking  several  leaves  at  the  beginning,  is  preceded  by  extracts  of  advice  to 
young  priests  and  followed  by  the  Liturgy  of  the  Pre-Sanctified  and  the  rites  for  ordaining 
subdeacons,  deacons,  priests,  and  bishops. 

GREEK  MS.  97.  LITURGIES  OF  SS.  BASIL,  CHRYSOSTOM,  AND  GREGORY  (THE  PRE- 
SANCTIFIED).  Paper;  1580-1660.   84  ff.;  15  lines.  200  x  143  mm. 

GREEK  MS.  98.  ST.  GREGORY  OF  NAZIANZUS  (A.  D.  329-389),  HOMILIES.  Parchment;  XI 
Century.  68  ff.;  2  cols.(123  x  103  x  45  mm),  31  lines.   180  x  142  mm. 


New  Testament  Manuscripts  by  Gregory  Number126 


/302 

EVANGELION. 

MS.  83 

/345 

Evangelion 

MS.  93 

/451 

EVANGELION. 

MS.  85 

/648 

Evangelion. 

MS.  28 

/  1619 

Evangelion. 

MS.  2 

/1623 

Evangelion. 

MS.  82 

/ 1839 

Evangelion. 

MS.  65 

/1965 

Evangelion. 

MS.  10 

/1966 

Evangelion. 

MS.  12 

/1967 

Evangelion. 

MS.  24 

/2138 

Evangelion 

MS.  39 

/2144 

Evangelion. 

MS.  27 

/2145 

Evangelion. 

MS.  43 

/2411 

Evangelion 

MS.  89 

/2412 

Evangelion 

MS.  92 

1780 

New  Testament. 

MS.  1 

1423 

Tetraevangelion. 

MS.  60 

1813 

Tetraevangelion. 

MS.  25 

2268 

Tetraevangelion. 

MS.  4 

2423 

Praxapostoos. 

MS.  3 

2491  (formerly  2617) 

Tetraevangelion. 

MS.  22 

2612 

Tetraevangelion. 

MS.  5 

2613 

Tetraevangelion. 

MS.  6 

2614 

Tetraevangelion. 

MS.  7 

2615 

Tetraevangelion. 

MS.  15 

2616 

Tetraevangelion. 

MS.  16 

2757  (formerly  2861) 

Tetraevangelion. 

MS.  38 

2766 

Tetraevangelion. 

MS.  31 

2861 

Tetraevangelion. 

MS.  64 

2862 

Tetraevangelion 

MS.  84 

Kurzgefafite  Liste  der  griecbischen  Handschriften  des  neuen  Testaments.  (2" 
neubearbeite  und  ergantze  auflage)  in  Verbindung  mit  Michael  Welte,  Beate 
Koster,  und  Klaus  Junack;  bearbeitet  von  Kurt  Aland  ("Arbeiten  zur 
neutestamentlichen  Textforschung,"  I;  Berlin:  Walter  de  Gruyter,  1994). 


Page  69. 


Arrangement  according  to  Date 


Dated  Manuscripts 


1052 

EVANGELION. 

MS.  85 

1254 

Prodromus  and  Aesop. 

MS.  66 

1411 

Liturgical  Miscellany. 

MS.  29 

1434 

PSALTERION. 

MS.  55 

1575 

Theotokarion. 

MS.  74 

1580-1660 

Liturgies. 

MS.  97 

1626. 

Liturgies. 

MS.  95 

1627 

EVANGELION. 

MS.  39 

1633 

Liturgies. 

MS.  96 

1634 

Liturgies. 

MS.  37 

1660 

On  Currency. 

MS.  49 

1682 

Cosmos  Indicopleustes. 

MS.  61 

1735 

Deposition  and  Nomocanon. 

MS.  42 

1750 

Sticherarion. 

MS.  87 

1769 

Anthologia  graeca. 

MS.  69 

Dates  based  on  Palaeographical  evidence. 

ca.  935  Gregory  Nazianzus.  MS.  70 

ca.  985  Dorotheus  of  Gaza,  et  al.  MS.  71 

CA.  1100  EVANGELION.  MS.  12 

CA.  1100  Tetraevangelion.  MS.  25 

ca.  1100  Tetraevangelion.  MS.  38 

ca.  1000  Tetraevangelion.  MS.  60 

ca.  1100  Menaion  for  September.  MS.  86 

CA.  1100  EVANGELION.  MS.  93 

CA.  1150  CHRYSOSTOM.  MS.  58 

ca.  1150-74  Tetraevangelion.  MS.  84 

ca.  1200  New  Testament.  MS.  l 

ca.  1200  Praxapostolos.  MS.  3 

CA.  1200  PSALTERION.  MS.  34 

CA.  1200  CHRYSOSTOM.  MS.  59 

CA.  1200  EVANGELION.  MS.  82 

ca.  1200  Menaion.  MS.  88 

ca.  1300  Mark.  MS.  4 

ca.  1300  Tetraevangelion.  MS.  64 

ca.  1400  Theological  Miscellany.  MS.  79 

ca.  1405  Liturgical  Miscellany.  MS.  78 

CA.  1450  EVANGELION.  MS.  83 

CA.  1470  PSELLUS  AND  PEDIASIMUS.  MS.  52 

ca.  1490  Pindar,  Olympia.  MS.  54 

ca.  1500  Liturgy  of  St.  Basil.  MS.  14 

ca.  1500.  Aristotle,  Organon.  MS.  30 

ca.  1500  St.  Theodore  of  Studios.  MS.  40 

ca.  1500  Maximus  and  Thalassius.  MS.  67 


Page  70. 


CA.  1500  LYCOPHRONylI£A^ND^4. 

ca.  1500  Chrysostom,  Eclogues, 

ca.  1500  Menaion  for  March, 

ca.  1500  Chrysostom,  Selections, 

ca.  1510  Liturgical  Miscellany, 

ca.  1540  Theophylact  of  Okhrtd. 

CA.  1600.  Sticherarion. 


MS.  75 
MS.  77 
MS.  80 
MS.  81 
MS.  76 
MS.  53 
MS.  11 


Suggested  Dates 


LXC. 

Timothy. 

MS.  56 

XI  C. 

Tetraevangelion. 

MS.  6 

XI  C. 

EVANGELION. 

MS.  24 

XI  c. 

EVANGELION. 

MS.  65 

XI  c. 

Gregory  of  Nazianzus. 

MS.  98 

xnc. 

EVANGELION. 

MS.  10 

xnc. 

Menaion  for  April. 

MS.  13 

xnc. 

Tetraevangelion. 

MS.  15 

xnc. 

Tetraevangelion. 

MS.  16 

xnc. 

PSALTERION. 

MS.  17 

xnc. 

Menaion. 

MS.  18 

xnc. 

EUCHOLOGION. 

MS.  19 

xnc. 

EUCHOLOGION. 

MS.  20 

xnc. 

Tetraevangelion.  A  single  leaf. 

MS.  22 

xnc. 

EVANGELION. 

MS.  27 

xnc. 

Chrysostom,  Homiles. 

MS.  32 

xnc. 

Hymns  (Theotokarion). 

MS.  46 

xnc. 

Basil,  Homilies. 

MS.  57 

xnc. 

EVANGELION. 

MS.  89 

xnc. 

EVANGELION. 

MS.  92 

xmc. 

Tetraevangelion. 

MS.  5 

xmc. 

Tetraevangelion. 

MS.  7 

xmc. 

Liturgy  of  St.  Basil. 

MS.  9 

xmc. 

Tetraevangelion. 

MS.  31 

xmc. 

EVANGELION. 

MS.  43 

XV  -  XVI  c. 

EUCHOLOGION. 

MS.  90 

XV  c. 

Liturgies. 

MS.  33 

XV  c. 

LlTURGIAL  MISCELLANY. 

MS.  35 

XV  c. 

Liturgical  Miscellany. 

MS.  41 

XV  c. 

Liturgies. 

MS.  44 

XV  c. 

Cabasilas  and  John  of  Damascus. 

MS.  50 

XV  c. 

Paraclettke  and  Triodion. 

MS.  94 

XVI  c. 

Michael  Psellus. 

MS.  21 

XVI  c. 

EVANGELION. 

MS.  28 

XVI  c. 

Gregory  Nazianzus,  et  al. 

MS.  36 

XVI  c. 

Gregory  of  Nyssa. 

MS.  47 

XVI  c. 

Liturgical  Offices. 

MS.  62A 

XVI  c. 

Breviary  in  Greek  and  Hebrew. 

MS.  63 

Page  71. 


XVI  c. 

Germanius  n. 

MS.  68 

XVI  c. 

Liturgy. 

MS.  72 

XVI  c. 

Liturgical  Miscellany. 

MS.  8 

XVI  c. 

Abraham  Eremita. 

MS.  91 

xvnc. 

EVANGELION. 

MS.  2 

xvnc. 

Maximos  the  Peloponeslan. 

MS.  23 

xvnc. 

Sticherarion. 

MS.  45 

xvnc. 

Logic. 

MS.  48 

xvnc. 

Miscellany. 

MS.  62B 

xvmc. 


Hermogenes  of  Tarsus. 


MS.  51 


An  Exhibition  of  Greek  Manuscripts 
from  the 

Kenneth  Willis  and  Adelaide  Dickinson  Clark 
collection 

Duke  University 
March  1999