40 aquell dia, he era la quala x hora. E le hun daquells era Endreu, frare de Simeon Peyre, que hoyi de Johan, 41 e sagui aquell. E aquest troba primerament Simeon Pere, frare seu, e dix li: nos havem trobat Messias, 42 que es entrepretat Christ. E amena aquell a Jeshus. (Jeshus) sguardant aquell; tu es Simon fill de Johanna, e tu sera apellat Sephas, qui es entrepretat 43 pera. El endama man volch axir en Galilea, e atroba 44 Falip, e dix a ell Jeshus: saguex ma, E Jeshus (sic) era 45 della civtat de Betzayda, don era Andrea e Pera. E

Falip atroba Nathaniel, e dix li: nos havem trobat Jeshus de Netzeret, fill de Josef, delquall scrivi Moyses 46 e los profetes. Dix a ell Nathanael: pot exir de Netzeret nenguna cosa de be? Dix li Falip: e veges ho, 47 e ana ab ell. Com Jeshus viu Nathanael, dix daquell :

veus verament home Israelita, en loquall no ha falsia. 48 E dix a ell Nathanael; com me conexies tu? Respos

Jeshus ans que Falip te apellas com entras sots la 49 figuera, ta viu. Respos Jeshus e dix: Maestra, tu es fill 50 de Deu, e tu es Rey en Israel. Respos Jeshus, e dix a 51 ell: perque te dit, que viu desots la figuera o creg, mas encora veurias majors coses. E dix a ell; verament, dich a vos, que vos veuren lo cell ubert, e los angells de Deu puiants he denallants.

CAPITOL SEGON.

The MS. No. 6833, containing the New Testament, forms the third volume of a collection labelled Bible en Provençal.

It is the same which Le Long1 describes in the following terms: "Biblia Catalana seu veteri Lingua Provinciali. · Constat (inquit Carolus du Fresne du Cange, p. 29 præfat. in Glossarium Latinum), idem esse fere Catalanorum idioma, quod Provincialium nostrorum; quod in Catalo

1 Bibl. Sac. I. p. 369.

niam inductum a Comitibus Barcinonensibus, vero proximum est, ex quo Provinciæ Comitatum suis adjunxere dominiis."

Biblia Catalana. Codex Membranaceus optime exaratus, 3 vols in folio. Bib. Regia Codex, 9831, 9833.

The Bible in the Catalan dialect of the Romaunt language, which Le Long represents to be the same, or nearly the same, as the Provençal, is thus described by M. Paulin Paris1.

"Size, large folio. Nos. 6831, 6832, 6833. The Holy Bible in Catalan.

"Three volumes in folio: two columns, vignettes and initials on paper, having every ninth leaf vellum. Of the 15th century. Bound in lemon-coloured morocco, with the arms of France on the cover. In the ancient library of Cardinal Mazarin, numbered 45, 47, 453. The first words of this venerable translation are: En lo principio crea Deu lo ciel e la terra; hera vana e vuyda e les tenebres heran sobre la fac del abis, et l'esperit de Deu era portat sobra les aigues. Et dis Deus: sia feta lume la lum fouet feta. E vuit Deus que le lum seria bona el depertit le lum de les tenebres, e apella la lum dia e les tenebres nit, &c.'

"The first volume extends to Job inclusively. The first leaf is ornamented with vignettes, representing in eight medallions the work of the seven days2. It exhibits also an initial letter, which, notwithstanding its coarseness, is valuable as a relic of ancient Catalan art.

"The second volume begins with: 'Paraules de Salomo fill de David reg d'Israel.' The initial of the first leaf of the second volume is more remarkable than that of the first. It represents the judgment of Solomon. The text proceeds until the end of the Old Testament, and termi

1 Les Manuscrits François de la Bibl. du Roi. Vol. п. þ. 41.
26 Sept jours." Sic.

nates with a short preface on St Mark, and his symbol the Lion. The third volume contains the whole of the New Testament. The last words are: Finito Libro sit laus, gloria, Christo. Amen.' The whole of the three volumes, in which the pagination is continued throughout, contain seven hundred and twenty three leaves on paper and vellum."

Having carefully examined these three volumes, I think it necessary to add some remarks to the description given by M. Paulin Paris. The Apocryphal Books are inserted partly in the first, and partly in the second volume; thus, the books of Esdras, Judith, and Tobias, are found in the first volume; and those of Wisdom, Ecclesiasticus, Baruch, and the Maccabees, in the second. The Book of Psalms follows Job in the first volume.

In the Book of Job leviathan is translated lo diabla. In the third volume, containing the New Testament, the first page, having the beginning of the Gospel of St Matthew, is illuminated with figures of saints and with birds and arabesques coloured and gilded. The letters a and e are used indiscriminately, thus para is sometimes spelt pere, and sant, sent. There is no Prolic to St Matthew. The Prolic to St John in this copy corresponds very nearly with that of the Dublin MS., but several of the other prologues differ. The intermixture of paper and vellum leaves is not exactly in the order described by M. Paris,for example: the first leaf of the third volume is vellum, the 2nd, 3rd, 4th, 5th leaves are paper, the 6th and 7th are vellum: from the 8th to the 15th paper, 16 and 17 vellum, and, further on, 56 and 57 vellum; 58-65 paper, 66 and 67 vellum, 148-156 paper, 157 vellum. After the first leaf there is a continued numeration at the right hand of the 2nd column: thus, on the 2nd leaf, D.lvii., on the 3rd, D.lviii.

The Gospel of St Matthew is headed in the middle of

the page Mateu, as far as the leaf numbered D.lxiii., and then Sant Mateu. At the end of the last chapter of St Matthew, "Aci se acaba l'avangeli de Sent Mateu l'evangelista en loqual ha xxviii. capitols. Comensa lo prolic de sobra l'avangeli de Sent March." M. Paris pronounces this MS. to be a production of the 15th century. In many respects in its writing and character it resembles a folio numbered 68335, [Fonds Colbert 180.], which is the same probably of which Le Long spoke1, "Biblia Catalana Scripta anno Christi 1407. Codex iste incipit a cap. 3. Geneseos, et definit post Psalmos, in fol. Bibl. Colb. Cod. 180."

The Codex numbered 68335 is an odd volume.

A memorandum states, in bad Latin, at the end of the volume, that it was written by "Enthonius Satorra," "fecit iste liber anno a nativita Domini millesimo quadringentesimo sextimo uno." I am of opinion that it was transcribed with many alterations from a copy of a much older date.

The word sues occurs very frequently, and among other passages in John i. 11: "En les sues propres coses vench, e los sues non raberan aquell." "He came unto his own, and his own received him not,” It is remarkable that the word sues is noticed by Reiner in his treatise, (which was written before the year 1250), as being used in a version, circulated at that time by "heretics." Reiner ignorantly, or maliciously, engrafted an absurd story upon this fact, and stated, that the translators of John i. turned the word sui into sues, swine. "Et quia sunt Laici idiotæ, false et corrupte Scripturam exponunt, ut est illud Joan 1. In propria venit, et sui eum non receperunt. Ibi dicunt sui id est porci dicentes sui pro sues?." (Qu. sues pro sui ?)

1 Bib. Sacr. I. p. 369.

2 Reiner. contr. Waldenses, Bib. Pat. iv. pars II. p. 478. Ed. Par. 1624.

The reader will perceive that there is a blunder in this passage, but that Reiner must have had the Romaunt word sues in his mind.

I wish to draw attention to some various readings in this copy of the Romaunt Version of the New Testament, because I think they prove it to have been made for a community of separatists from the Church of Rome, the Albigenses probably, who had departed further from her than those for whom the Dublin, Grenoble, Zurich, Lyons, and Paris (8086) MSS. were transcribed, and who were satisfied with a less faithful and literal translation than the original Romaunt Version: e. g. St Matt. ii. 1. "Quand Jeshus fonch nat en Jerusalem." When Jesus was born in Jerusalem.

Ch. xviii. 17. la gleysa, or the

paraphrased.

Lo poble, or the people, is twice used for Church; and the whole verse is loosely

Acts ii. 47. E nostre Senyor cresia cascun dia lo nombre de aquells qui eren fets sans en ell. The word Church omitted.

xiv. 27. E cant ells fforen venguts e agueron los fidels. The faithful for the Church.

In some passages, as Acts v. 11, viii. 1, xiii. 1, xiv. 23, xv. 3, 4, 41, and in the Apocalypse, the word Church is properly rendered sgleya.

In the Prologue to 1 Tim. the Dublin MS. reads: De la ordenacion del veschoa e del diachona. The Paris 6833: "En la ordinacio del preveretge (of priests) e del diachonas."

1 Pet. v. 3. “E que non havats senyoria en los clergues" over the clergy, instead of "God's heritage."

In this Codex we do not read Son of the Virgin, or, filh de la verge, in John i. 51, but it occurs in Matt. xxiv. 30, and 37, and in the Apocalypse, i. 13.