the Waldenses translated the New Testament into their dialect, sub principibus Sacerdotum Anna et Caiapha."

I do not understand what Dr Orelli means when he says that "words are omitted in the 2nd verse of Luke iii.” The expression "sub principibus Sacerdotum Anna et Caiapha," is rendered in Romaunt by sot li princi de li preyre Anna e Cayphacz.

The diction of the Zurich MS. varies so little from that of the Dublin and Grenoble MSS. as will be seen by comparing the several transcripts of the 1st chapter of St John, that all the three must be considered copies of the same version, with such variations only as the orthography, and verbal corrections of successive transcriptions, would be likely to introduce.

THE LYONS MS.

CHAPTER I. OF THE GOSPEL ACCORDING TO ST JOHN, FROM A MS. OF THE NEW TESTAMENT IN THE PROVENCAL LANGUAGE, PRESERVED IN THE PUBLIC LIBRARY AT LYONS, No. 69.

1

In principio erat verbum, et verbum erat apud Deum, 2 e Deus era la paraula. Aiso era el comanzament amb 3 Deu. Totas cosas so faitas per lui, e senes lui es fait 4 nient. Zo ques fait en lui era vida, e la vida era lutz 5 dels homes. E la lutz lutz en tenebras, e las tenebras 6 non la prinsero. Us hom fo trames de Deu, alqual era 7 noms Johan. Aquest venc en testimoni que testimoni 8 dones de lum, que tuit crezesso per lui, No era el 9 lutz, mais testimoni donet de lum. Era lutz vera, que

El mon

En sas

10 enlumena tot home venent en aquest mon. 11 era, el mons es fait per lui, el mons nol conos. 12 propias cosas vee, e li sei nol recevenbero. Mais cantz que cantz lo recevbero dec ad els pozestats a esser fait 13 filh de Deu; ad aquals que crezo el nom de lui: lical no so de sanc, ni de volontat de carn, ni de delet de 14 baro, mais de Deu so nat. E la paraula es faita carns, e estec en nos. E vim la gloria de lui, en ai coma gloria du engenrat del paire, ples de gracia e de 15 veritat. Joans testimoni portet de lui, e cridava, e dizia; aquest es de que eu dissi, qui es a venir seguente mi quar abantz de mi es faitz, qui primiers de mi 16 era. E de la plenetat de lui nos tuit receubem gra17 cia per gracia; que la ley per Moisen es dada, gracia 18 e veritat per Jeshu Christ es faita. Anc degus hom no vi Deu, lo fils us engendratz loquals es del paire, 19 el mezeiss o recontet.

E aquest es lo testimoni de

Joans cant trameser a li Jusievi de Jerusalem priveires e diagues, del quel interoguesso: quals est tu? 20 E cofesset, e no neguet, e cofesset: quar eu no so 21 Christ. E demandero li, adoncas cals can? Helias

est tu? E dix; no so. Propheta es tu? E respos ; 22 No. Adoncas dixero a lui: Quals est? que donen

resposta ad aquels que nos tramezero que disetz de tu 23 mezeis? E dix; Eu so la votz del cridant el desert,

endressatz la via del senhor en aisi cum dix Ysaio pro24 pheta. Et aquilhi que avian estat trameissi era dels 25 fariseus. E demadero li e dixero: adoncas per que

bateisas si tu no est Christ, ni Elias, ni propheta. 26 Respos a lor Joans, disentz: eu bateigi en aiga, mais e 27 meg de vos esta loqual vos no sabetz; el es que apres mi es venidors loquals evantz de mi fo fait; del qual eu no so dignens que u deslie la coreg de la causa28 menta de lui. Aquestas cosas foro faitas en Betania 29 part flum Jorda, ou era Joans bateiantz. El autra dia

vi Joans Jeshu vinent a si e dix: vet vos lanhel de 30 Deu, vet vos loquals tol los pecatz del mon.

Aquest

est delquals eu dissi; apres mi vebra loquals fo faitz 31 devant mi, quar primers de mi era. Et eu no sabia

lui; mais que sia manifestaz en Israel, emper aiso 32 vengui eu en aiga bateiantz. E Joans donet testimoni,

disentz; quar eu vi lesperit deissendent en aisi coma 33 colomba del cel, e estet sobra lui. E eu no sabia lui, mais loquals me trames bateia en aiga, el dix a mi, sobrel qual veiras leisperit deissendent e estant sober 34 lui, aquest es que bateia en sant esperit. Et eu vi, e 35 donei testimoni, car aquest es filhs de Deu. 36 el autre dia estava Joans e doi dels decipols de lui. E regardantz Jeshu anant dix; vet vos Christ lanhel de 37 Deu. E li doi decipols auziro lui parlantz, e seguiro 38 Jeshu. Mais Jeshu viratz e vezentz aicels seguents si,

Derescaps

ditz ad els: qui queretz? liquals dixero a lui; Rabbi,

39 que es ditz enterpretat, Maestre, on estas? Ditz ad els: vinetz e veiatz: vengro e viro ou estava, e ab lui estero 40 aicel dia. Mais la ora era aisi co dezena. Mais era

Andreus, frere de Simon Pierré, us dels dos lical auzit 41 de Joans e laviant seguit. Aquest atrobet primeirament Simon lo seu frere e dix a lui. Nos avem trobat 42 Meissias, ques interpretatz [Christ] e amenet lo a Jeshu. Mais Jeshu esgardantz lui dix, tu est Simon fils de Joanna, tu seras apelatz Cephas qui es interpre43 tatz Pierre. En lendeman volt issir en Galilea, e 44 atrobet Philip e dix ad el Jeshu; seg mi. Mais era

Philips de Betzaida de la ciutat d Andreu et de Pierre. 45 Atrobet Philips Nathanael e dix a lui; loqual escrius

Moysen en la ley e li prophetas atrobem, Jeshu, fils de 46 Josep de Nazaret. E dix a lui Nathanael; de Nazaret pot ésser alcuna cosa de be? Ditz a lui Philips: vei e 47 veias; vit Jeshu Nathanael vinent a si, e dix de lui; 48 vet vos vrament Israelitet el qual no es engantz. Dix ad el Nathanael; dou me conoguist? Respos Jeshu e dix a lui: primerament que Philip te apeles, cum fos49 setz sotz lo figuer te vi. Respos a lui Nathanael e

dix Maestre, tu est fils de Deu, tu est reis dIsrael. 50 Respos Jeshu e dix a lui; quar dixi a tu, cum vi tu 51 sotz lo figuer creses, maior cosa dastas veiras. E dis

ad els verament, verament dit a vos; vos veiretz lo cel ubert, els angels de Deu puiantz e deissendantz sobre fil del home.

I am indebted to M. Alexis Muston, Pastor at Bordeaux, in the Department of the Drôme, for a description of this MS. in a letter dated Dec. 1845.

"It is preserved in the Public Library of Lyons, and its No. is 60.

"It is a MS. on vellum, written in two columns. It appears to be very ancient, from the clumsy style of the

few ornaments it displays, and the frequent Latinisms it contains. It is in the Romaunt dialect of the Alps, the same as the other Waldensian MSS.

"It has no general title, and contains the following books:

"The Gospels-in the usual order.

The Acts of the Apostles.

The Apocalypse.

"The Epistles of St Paul to the Romans; Corinthians, 1 and 2; Galatians, Ephesians, Philippians, Thessalonians, Colossians, and the Epistle to the Laodiceans.

"Next, the two Epistles of St Paul to Timothy; those

to Titus, Philemon, and the Hebrews.

"Then follows the Benedicite and the Pater Noster in Latin; then these words:-'Adoremus Patrem, et Filium et Spiritum Sanctum, iii. vegadas (i. e. three times) Gracia Domini Yesu Christi sit cum omnibus nobis.'

"Then come six leaves, containing the beginning of the Gospel according to St John, exactly as it had been previously written, and ten pages of various scriptural passages and reflections.

"The Epistle to the Laodiceans is very short, and occupies two columns only. It commences thus:

"Paulus Apostol non d'omes ni per omes, mas per Jesu Christ als fres que son a Laudicia; grazia a vos, e patz de Deu lo paire nostre ed el Senhor Jesu Christ, en facz gracias a Christ par tota la mia Orezon e per aiço, que sies permanens en lui e perseverant en bonas obras, esperavant la promessa el dia di judici.'"

The introduction of the spurious Epistle to the Laodiceans is not favourable to the critical judgment of those who permitted it to stand among the Canonical Books of this copy of the New Testament, and indicates an age later than that of the first complete Romaunt version. The repetition of the Gloria Patri is a proof of the orthodoxy of