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THE

ROMAUNT VERSION
OF THE

GOSPEL ACCORDING TO ST JOHN.

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THE

ROMAUNT VERSION
OF THE

GOSPEL ACCOEDINa TO ST
FROM
MSS.

JON,

PRESERVED IN TRINITY COLLEGE, DUBLIN,

ROI, PARIS.

AND IN THE BIBLIOTHEQUE DU

WITH AN

INTRODUCTORY IIISTOHY OF THE VERSION OP THE NEW TESTAMENT, ANCIENTLY IN USE AMONG THE OLD WALDENSES,
AND
IlEMARliS

ZURICH,

ON THE TEXTS OF THE DUBHN, PARIS, GRENOBLE, AND LYONS MSS. OF THAT VERSION.

BY

W1LLIAM STEPHEN GILLY,

"^j

D.D.,

3'' /V'

CANON OF DURHAM AND VICAB OF NORHAM.

rJ
^JCrl

LONDON:
JOHN MURRAY, ALBEMARLE STREET.
M.DCCC.XLVIII.

r.

TO

THE REVEREND THE VICE-CHANCELLOll

OF THE

UNIVERSITY OF CAMBRIDGE,
AND
THE OTHEil SYNDICS OF
TllE PITT PIIESS,

THIS VOLUME,
PRINTED

OUT OF THE FUNDS AT

IS

THElll DISPOSAL,

MOST IIESPECTFULLY INSCRIEED

BY

THEIll

FAITHFUL AND OBLIGED SEllVANT,

WILL1AM STEPHEN GILLY.

[vill]

TABLE OF CONTENTS.
l'AGE

Le Long's account of foiir copies Romaunt at the beginning of

of the

New

Testament

in
...

the Eighteenth Century

xxiv

The Dublin, Grenoble, Zurich, Lyons, and Paris MSS. The six copies that remain of the New Testament in Romaunt
The Dublin MS.
of the

xxvii
xxviii

Romaunt Version

of

New

Testament

Dr

Todd's Description of the Dublin

MS
in

xxxi

Enquiry into the Antiquity of the Translation contained

this

MS
this

xxxvi

Comparison between the contents of

MS. and some

of

the old Waldensian Treatises, prosaic and poetical

xxxvii

Various Readings in the

'"''

Dubhn MS.

of the

New

Testament
xlii

Filh de la

Vergena" &c
of the

The Grenoble MS.

New

Testament in Romaunt

xiv
xlvii
lii

Description of the Grenoble

MS
Testament in Romaunt

The Zurich MS.

of the

New

Description of the Zurich

MS
and Zurich MSS.
identified

Iv

The Texts

of the Grenoble

with
Ivi

that of the

DubHn
of the

MS
New
Testament in Romaunt

The Lyons MS.

Ivii

Description of the Lyons

MS
of the

lix

The

Paris

MS. No, 8086

New

Testament in Romaunt

Ixii

Description of the Paris

MS. 8086

Ixiv
Ixviii

Various

readings in this

MS
of

The

Paris

MS. No. 6833

New

Testament in Romaxmt...

Ixx
Ixxii

Description of Paris MSS., Nos. 6831, 6832, 6833

Reiner's (a.d. 1250) remarlcs on a passage in

MS. 6833

Ixxv
Ixxvi
Ixxviii

Various readings in this

MS

The Paris MS.

7268'' Bihle des Pauvres

Description of Paris

MS. No. 7268^2

Paris' account of this

Ixxxiii

Examination of M. P.

MS. 7268''

...

Ixxxvi

Enquiry into the Origin of the Romaunt Version of

Testament
Reasons
for attributing

New
Ixxxvii

Romaunt

Translation of the

New
Ixxxix

Testamcnt to Waldo

TABLE OF CONTENTS.
Tlie testimonies of

[ix]

PAGE
Walter Mapes, of the Chronicler of Laon,
of Reiner, of Steplien of Borbon,
tvvelfth

and of Moneta,

in the

and thirteenth centuries

to

xc
in the

Arguments
h'n,

shew that the Version contained

Dub-

Grenoble, Zurich, Lyons, and Paris

MSS.

of the

New
xcv

Testament, was the work of TValdo

Readings in the Romaunt Version traced to the "Versio

Itala," as exhibited in the ancient
celli,

MSS.

of Verona, Ver-

and Brescia
affinities

xcix
of the six re-

Observations on the peculiarities and

maining copies of the Romaunt Version of the

New

Tesci
cii

tament
This Version was in use among the Waldenses of Piedmont
It

was condemned by the Romish

lierarchy, not bccause

it

was

unfaithful, but because

it

was vernacular

cv

Prologus to St John's Gospel

Texts of the

Romaunt Version

of the Gospel according

to

St John, from the Dublin and Pars

MSS

3
91

Notes
Corrigfenda

115

ADVERTISEMENT.

Aptir

much

revision I have at length

brought

my

vvork to a conclusion.
ful as possible vvith this

But although

I have

been as carecomplete

specimen of the

earliest

version of the

New

Testament, in a vernacular tongue of

the dark and middle ages, yet I

imperfections.

am

sensible of

its

many

To attempt

to.

rescue a Version of Holy Scripture

after the
;

from obHvion, centuries

language of the transla-

tion has ceased to be cultivated

and

to contend

vv^ith

maze of

dialects,

perplexities of old

and with the various readings and other MSS., is an imdertaking of no incon-

siderable difficulty.

Mistrustful of
principal

my own

accuracy in deciphering the two

in

MSS., from which the Gospel of St John

Romaunt is printed, I have submitted my copy from the Dublin Codex to the inspection of Dr Todd, Librarian of Trinity CoUege Dublin, who has most kindly collated it
with the original.

The

transcript of the Paris

review of M. A. Borel d'Hauterive,

MS. passed under the who is in the habit of

comparing copes with the manuscripts from which they

are taken, in the Bibhothque Eoyale (now Nationale) of
Paris.

The Table of Corrigenda

is

much

larger than could

have been wished, in consequence of the necessity of proceeding with the press-work before the corrections had

been completed.
Pitt Press

Tlie Compositors and Readers of the had an "unknown tongue" to encounter, and

[xil]

ADVERTISEMENT.
great earefulness the Corrigenda would have

biit for their

been more numerous.

The
;

usual division of chapters and verses has been

adopted and for the punctuation and capitals 1 have followed " The Cambridge edition of the Greek and English
texts of the

New Testament, arranged

MSS.

in parallel columns."

This has been done in preference to printing the text in

closer conformity with the
in order that the perusal

and examination of the Romaunt might be more easy. I have made some observations in regard to the antiquity of the Paris MS. No. 8086, and to the probability of its being the earliest Version put forth by Waldo I have also hazarded the conjecture that the Dublin MS. may contain an improved Version circulated by VValdo,
;

after his intercourse with the

Lombard

Separatists from

Rome. (See Introduction, pp, ci. cii.) But in case it should be thought an
that one

unlikely thing,

man

should have produced two translations, with

such dissimilarities as are found in the Paris and Dublin

MSS.,
I

beg to say that

am

not venturing to pronunce

am

only submitting

my

eonjeetures to consideration, and

inviting inquiry

and diseussion. If Waldo himself did not superintend the improved text preserved in the Dublin MS., it may have been the work of some of his disciples.
I

have drawn attention to the

fact, that older transla-

tions of portions of loly Scripture existed before Waldo's

time,

and that he may have preserved many passages

in his

from these
After
part of

own
I

Version.

(See

p. ci., last

paragraph.)

all

the consideration that I have given to this

still

my subject,

adhere to the opinion, that there

must have been more

scriptural translations afloat in the

Romaunt
dust

languages, than have yet been drawn from the

dark ages. The extract from the 27th Numbers mentioned supra, p. l, and some of the quotations in the Book of Virtues, which difer from
of
the

chapter of

ADVERTTSEMENT.

[XIII]

the text of the Diiblin Coclex, shew that early translations

were extant, other than those, whieh correspond nearly

verbatim with the Dublin MS.

For example,
Auvas
de
la

in the

Liber

Vertutum,
El
dis,

fol.

47,

we read

"

cal cosa di

Salomon.

Mel

es habitar al canton

meysoneta que eum

li

la fena

tenczonosa en la meyson de

conviUi."

In the

Dublin MS.
reads thus
:

the same passage in the

"

Book of Proverbs
cohne que cum
" It
is

Melh

es seser al canton del

la fenna tanezonosa en la meison communa."

better

to

dweU

in a corner of the house-top,

than with a brawling

9.

woman

in a

wide house."

Proverbs xxi.

"Melius est
litigiosa, et in

sedere in angulo domatis

quam eum

muliere

domo communi." The Provenal

character of the Paris MS., and the

Itahan character of the Dublin MS. are worthy of re-

mark, and more especially when we

authenticated

reflect, that

the best

Romaunt

translation

was begun by a mer-

chant of Lyons, assisted by persons,

whom we may
(See

pre-

sume

to have been natives of

ci.

Lombardy.
critical

p. xcix.)

In page

I have referred

readers

to

the

Essay of

Mr

Cornewall Lewis"on the Romance Languages,"

and have requested them, with the aid of that Essay, to compare parallel passages in the Dublin and Paris MSS.
in order that

they

may

discern

how much more

closely the
Italian,

Romaunt

dialect of the former

latter.

assimilates with

than that of the

For

[xiv]

ADVERTISEMENT.

See Essay,
tion of cases,

and and compare

p. 84,

85

99,

on the Provenal

distinc-

ADVERTISEMENT.
liaynouarcVs Gram. liomane, Choix des Posies, Vol.
vr.

[xv]

i.

p.

Gram. Comp. p. 202, et seq. and 263, et seq., and Vol. the Eesmii de la Gram. Eomane. Vol. i. of Lexique oman, I find no instance of the termination o, first pers. sing. (which is so purely Latin and Italian), in the Provenal Eomaunt, yet in the Dublin MS. we read yo sabio,
yo parlo, yo dono, yo prego, yo veo, yo manifesto, yo
layso,

yo trameto,

the Paris MS.

reads say, parle, done,

prec, venc, manifestiey, layse, trameti.

It is

to

be remarlced at the same time that although

the Dublin

MS. has

Itahanisms, which the Paris

MS. never
com-

presents, yet the Dublin exhibits Provenalisms in

mon
I

with the Paris.

cannot refrain from again directing attention to the

wonderful manner in which Divine Providence was pleased

to raise

up humble instruments for the circulation of the

of God, through a succession of ages, when

pure

Word

men

in high places,

who ought

to have undertaken that

duty, were either too

ing, or

much

pufed up with

human

learn-

darkened in their iinderstandings by the love of

vain traditions.

Even

in the

worst periods of oppression

and ignorance, vernacular translations of parts of the Old and

New

Testament were finding

people, in spite

way among the of the jealousy of the Eomish priesthood,

their

and the prohibitions of spiritual and temporal authority. The very wickedness and debasement of the ecclesiastics, who endeavoured to suppress the use of the Sacred Books
in the vulgar tongue,
lay-zeal.

produced a reaction
habits

in the

form of

The wandering

of

Troubadours and

Minnesingers rendered the more serious of them successful missionares

the contests for freedom between serfs and seigneurs, between Baronial Castles and Municipal Corporations, gave a new impulse to rehgious, as well as
;

political

movements

and the Eomaunt language, which.

[xvi]

ADVERTISEMENT.
was universally
iinderstoocl

after the deeline of the Latin,

throughout the South of Europe,

extensive promulgation of the

in the Court, the

Camp,

the City and the Cottage, became the

medium of

a raore

Word

of God, than had

been known since the

It

frst

appearance of Jerome's Vulgate.

chose the foolish things of the

was thus that

"

God

world to confound the wise, and the weak things of the

world to confound the things that are mighty," and a few

obscure men, whose very names for the most part have

gap between truth and fable, until the maturer wisdom and happier opportunities of Luther,
perished, stood in the
Calvin,

Cranmer, and their associate Reformers, restored

to every

man (who

could read and purchase one) the right

of having the Bble in his own tongue wherein he was

born.
I indulge the

hope that

this Publication will vindicate

the character of those aspersed witnesses to the truth,

figured in the 12th and 13th centuries
;

who

and

will

shew that

the Translators,

who produced such a version, and the separatists from Eome, who used it, could not have avowed the errors imputed to them by their enemies ^ I refer to
notes on St John, ch.
i.

1,

51
:

vi.

67:
:

viii.

44

x.

33

xiii.

27

&

32

xiv.

xvii.

xx. 28

in

proof of the pains

taken by the Translators to promulgate a faithful and

orthodox version, and to adhere to received interpretations,

NORHAM,
Oct.
1,

1848.

The reader

-vviU

find a very intcrcsting vindication of thc

WaWenses,

a rccent publication, entitled, "Histoirc do rEglise Vaudoise depuis son Origine, et desVaudois des Valles du Pimont, jusqu' nos jours. Par M. Antoine Monastior, Ancien Pasteiu- du Canton de Vaud, et Originaii'C des Valles du Pimont.

and of the ancient Writings

in usc

among them,

in

2 Vols. Toulouse, 1847."

INTRODUCTION
TO THE

EOMAUNT VERSION OF THE GOSPEL

ACCORDINa TO ST JOHN.

The present Volume contains a specimen only of tlie Romaimt translation of the New Testament, which I hope
on a future occasion to exhibit in a complete form.
I
believe that I shaU be enabled to supply a clesideratum in

sacred literature, by the pubHcation of an ancient vernacular version of the whole of the
as the twelfth century,

New

Testament, as old

and more accurate and literal in its character than any other translation of the same age. Much has been said and written lately on the study of holy Scripture in the dark and middle ages but although partial and paraphrastic sections of Scripture, in vernacular tongues, have been brought to light, no complete versions have appeared, and no satisfactory evidence has been given to prove the difusion of all the sacred boolcs in any of the modern languages of Europe, at an
;

earlier period
tury.

than the last decade of the thirteenth cenhas been thought important to the cause of

Now,

if it

truth to shew, that the Bible in Latin, a dead language,

was circulated extensively in the dark ages^ for the use of the educated classes, it is equally and even more important to
^

adduce proofs, that the word of

The Dark Ages
;"

God was

diffused

See "

a series of essays intended to illustrate the

and Uterature in the 9th, lOth, llth and 12th centui-ies, by tho Rev. S. R. Maitland, 8vo. Rivingtons, 1844. The author's principal object is to shew that the knowledge of the Bible in the dark ages was much greater, and more general, than some modern writers would lead us to suppose. Mr Maitland's proofs are for the most part confined to the use of the Bble in Latin, and by the monks and clergy.
state of religion

ii

INTRODUCTION.
vernacular
translations,

in

It

may be

alleged, that

whieh all might understantl, some of these vernacular transla-

were the work of religious professors whom the dominant Church condemned but they ought not to be examined with less interest and euriosity on that account,
tions
;

but rather with more, because they aford the best means
of judging of the orthodoxy or heterodoxy of those who came under the censure of the hierarchy. Every translation is more or less an interpretation and an exposition of the creed of the translators, and of the
religious investigations of the age in which

The Latin Vulgate could be

in the

ufeed

it was made. by the learned only

dark and middle ages, but the great question is, what provision was made for the multiplication and diffusion of the sacred books among the people, in the vulgar
tongue, that such as could might read them, and that
all

might hear them read, "every man wherein he was born" ?

in his

own tongue

The

extracts from the

Eomaunt

Version, which I here

present to public attention, bear witness that there were

some devoted
of the

scholars,

whether within or without the pale

Eoman

Church, who, in those days, when letters

were taught to the few only, and books were beyond the purchase of the many, were moved by Divine Grace to
supply
all,

who had
life.

access to scriptural instruction, with

literal translations

of Holy Writ, and to give a new impulse These translations may be traced as far back as the twelfth century, and were the work of men,
to spiritual
their learned contemporaries

the distant forerunners of the Eeformation, who, while

most of

employed their
Pontificate,

ta-

lents for the exaltation of the

Roman

and the

subjugation of the
for
tlie

human mind under it, were labouring supreme Head of the Church, and for " the true

Light, that lighteth every

man that cometh

into the world."

They are very

superior to the imperfect interpretations of

INTRODUCTION.
Scripture, which were circulated about a
later,

111

hundred years

after

the model of the "Historia Scholastica," of

Peter Comestor.

Such, for example, as the "Bible His-

toriale" of Guiart des Moulins, completed in 1294, which,

with some corrections

and

alterations,

passed through

sixteen impressions after the invention of printing.

That the Eomaunt Version, from which the Gospel of St John in this publication is taken, was intended for as general use as the state of public instruetion would allow, is manifested by the form in which the surviving copies

They are, for the most part, small us. and simple in their decorations, and very unlilce those splendid and ponderous folios of the Latin Vulgate, some of which, penned in characters of gold and silver, richly painted and iUuminated, and enclosed in binding ornamented with gems and precious metals, invited admiration rather than study, and were consequently more fitted for high places than for the use of the people in their own dvvellings. No doubt there existed many copies of the Latin Vulgate in a smaller and more simple form but the greater number of those, which have come down to us, are of a size that implied infrequent use, from their magnitude and noli me tangere decorations ^. Without pretending dogmatically to assign the honour of having begun or completed a Roraaunt Verson to this or that community of Christians, or to speak with certanty
have come down to
in size, portable,
;

Seo " The Dark Ages," pp. 194221, for a descriptive cataloguo of theso " costly and precious volumes," which, Mr Maitland remarlcs, " were considered as belonging to the treasury, rather than to tho library of the church. They were," he says, "for tho most part, brought out only on festivals, tho church being provided with others for
1

of

many

daily use." p. 213.

2

" Tales habero codices ditiorum olim erat, non vero eorum quibus
Sabatier, Vol,
i.

res esset angusta domi."

Prsef. xxxiv.

Jorome romarlced on the costly charactor of the sacred books in his time. Such splendid bindings denoted more reverenco for tho thing so
decorated than desire to multiply copies.

62

IV

INTRODUCTION.
tlie

on the date, or
priests

origin of a \vork

to

whieh obscure

and monks, who held the truth in secresy, or laymen, on whom the light had broken, may have lent their aid, my chif object is to bring into notice vernacular translation, which has hitherto hiin in the dust of manuscript
relic,

libraries.

The very

existence

of this venerable

which was certainly

in use

among the

ancient Wal-

denses, whoever were the authors of the Yersion, was in

later ages

unknown, except to such investigators as Ussher,

Simon, in his " Critical History

Le Long, and Eaynouard.

never seen a copy of it^

of the Text of the ]Srew Testament," admits that he had

But I

shall discuss these points

more fuUy as I j)roceed. The LiNGUA RoMANA or Eomaunt, was,

of
its

in

one or other

dialects, the vernacular

language of the South of

Europe, from the time when pure Latin ceased to be

spoken2, until the Freneh, Spanish, and Italian languages

were completely formed ^

that

is

to say, from the eighth

It derived its

to the thirteenth or fourteenth century.

name from Eomania ^ under which term

1

the Gallic, Itaif

" I should here speak of the Bibles of the Vaudois,

had any MS.

:

See English Translation of Simon, Part I. p. 208. copies." 2 " Cetfce langue dernire (Latine) y subsista encore long
le

commerce des Provinciaux avec

les autres

les Visigots,

les

temps mais Bourgignons, les

Franois et

fort la puret qu'il se

ils toient sujets, en altera si forma enfin une nouvelle langue qu'on appella Langue Romane. " Vaissette, Hist. Gnrale de Languedoc, vol. i. p. 238. 3 " Le midi de l'Europe avoit tir, du latin les langues vulgaires, que nous y voyons perfecfconnes aujourd'hui, le franois, l'italien, l'espagnol.

peuples barbares dont

provenal, deriv de la mme source, l'emportoit incontestablement sur toutes les autres, soit qu'il participt aux beauts du grec, qui fut long temps le langage des Marseillois, soit qu'il eut t plus tt cultiv

Le

par des talens capables de l'embellir." Millot, Hist. Litfc. des TroubaTom. i. Discours prelim. Ixxi. dours. 4 "Elle commenoit cependant se corrompre, et degenera enfin de manire qu'elle forma ce qu'on appella dans la suite la Langue Eomane, qui est a peu prs la mme qu'on parle aujoiu'd'hui dans les provinces meridonales du Eoyaume, et qui ds le milieu du IX siele se trouvoit
dji

touto fornie."

Vaissette, Hisfc. Grnr.

du Languedoc,

i.

p. 327.

INTRODUCTION.
liaii,

designated

and Spanish provinces of the Roman empire were 5 by the ISrorthern nations, before the latter submitted to the imperial yoke of Charlemagne. The LiNGUA RoMANA, consisting of an intermixture of

Latinisms and barbarisms, was also called hy writers of

the middle ages, Lingua Rustica, Vulgaris, and Gallioa^.

was used, and generally understood, from the shores of the Adriatic to those of the Western coasts of France and
It

Spain^, and though

lects,

it

was distinguished by several diaits

yet

it

preserved

characteristic Latin features

wherever
its

it

was spoken.

As the
its

natural consequence of

Latin derivation, and of

vulgar tongue of the

being for so long a period

most populous and civilized the regions of Europe, there miist have been a greater number of literary produetions in the

Romaunt than

in the

German, or any other language of the West, from the

time of the decline of the Latin to the cultivation of
the French, Italian, and Spanish languages.
Avas

The Romaunt

one of the two vernacular tongues into which the

of Tours

Couneils

and Rheims, at the suggestion of

5 "Cette Langue, qui est une comiption du Latin, se forma cl'abord dans ces provinces ou les habitans etoient en eflfet pour la plpart Gaulois, ou Romains d'origine. De l vient sans doute que les auteurs du

temps donnent ces pays le nom de Bomaine, dc Gaule Bomaine, ou de France Romaine." Ibid. p. 684. 6 "Hinc colligi potest, in usu tunc fusse Gallicam linguam, quam Romanam dicunt." Bouquet, Rec. des Hist. des Gaules, vol. x. p 513, note (b). " Vulgaris hac hngua, de qua hic agitur, profecto erat Gallica, ea nempe, quam Romanam diximus." Ibid, p. 527, note (a). " Tunc cantilena Rollandi inchoata, ut martium viri exemplum jjugnaturos accenderet."
noster,

Ex Willielmi Malmesbun

Lib.

iii.

note

(a).

Rivetus

linguam Gallicam seu Romanam jam tunc a multis annis apud nos fuisse in usu scilicet anno 1066. Bouquet, Vol. xi. p. 184. See also Raynouard, "Lexiquo Rom." Vol. i. pp. xiv. xvi. xxix., and "Nouvellcs Recherchos sur lcs Idiomes Vulgaires de la Frauce." Par Ohampollion-Figeac, p. 24, and Vaissette, Hist. Gn. de Languedoc, i. p. 584. Hist. Littr. de la France, Vol. xx. pp. 518, 519 Hist. dcs Langucs Romanos, par Bruce-Whyte, Vol. i. pp. 3757; Vol. n. 144, 166.
Hist. Litt. Franc. p. Ixxii., feliciter inde probat,
'^

Tom. vn.

vi

INTRODUCTION.

Charlemagne, enacted that the homilies of the Ghiirch

should be translated^
It

was the language which cou-

tributed to the revival of letters, and to the progress of

thought and public opinion, in an age emphatically called Dark.

all

It

was the language of the Troubadours,

in

which
:

their

poems and songs were composed and written

it,)

"

The language

of a thousand contemporary poets," (as

Sismondi beautifuUy expresses

of

"the

first

formed, the
cultivated,
lan-

most widely disseminated, and the most rapidly

all

the Southern European dialects ^,"

in

It

was the

guage

which the

first

great attempt was

made

to reform

the corruptions of the Church, both by preaching, and

by the circulation of religious and thirteenth centuries.

treatises,

in the

twelfth

The Romaunt was

were prohibited by

also the

language in which the

first

vernacular translations of Scripture were put forth, which

ecclesiastical authority^: so that it

had

the singular distinction of exhibiting some of the carliest

versons produeed under the sanetion of ehurch-councils,
as well as

some of the

earliest versions prohibited

church-councils.

But, unfortunately, as the taste

by the of most

of the French editors, into whose hands the remains of

Romant

literature have fallen, has

been displayed in the

productions,

publication

of

its

frivolous

and

licentious

rather than in that of its sacred

few of the latter have as

these few

and moral compositions, yet been made known and for

;

we

are indebted to

Raynouard and the coUectors

of Waldensian Remains.
I
1

have great pleasure in referring the reader to the

Lcab. Concil. Vol. vir. pp. 1261, 1263.

Littrature clu Midi, Vol.

l.

p. 78.

By

the Council of Toulousc, a.d. 1229. Can. 14.

iii.
;

Sec Vaissettc, Hist.

dc Languedoc, Vol. paro Vaissette,

ibid.

383; Floury, Hist. Eccles. Liv. 69, c. 58. ComPreuvcs de l'Histoive, pp. 115, 219,271307; iu
p.

testimony that tho vulgar tonguc, in which the Scriptures werc forbidden, was thc Romaunt.

INTRODUCTION.
*'

Yll

Essay" of

Mr George

CornewalI Lewis, "

:

On

the Orign

containing an ancl Formation of the Eomance Languages Examination of M. Eaynouard's Theory on the Eelation

of the Italian,
Latin."

Spanish,

Provenal and Erench, to the

EngHsh

literature has not a

more valuable

dis-

cussion on the subject than this.

I have myself followed

Raynouard's theory expounded in his voluminous works,

Choix des Poesies Originales des Troubadours," 6 Vols., and " Lexique Romane," 6 Vols., and I have adopted his
"

term " Langue

sider that

Romam"

or Romaunt Language ; but I con-

Mr

Lewis has advanced many good reasons for

spealdng in the plural number of the

Romance

or

Romaunt

languages, and for contending that the varety of forms

which the modern or corrupt Latin assumed in Gaul,

Spain and Italy, before the French, Spanish and Italian

were perfected, are not to be assigned to one intermediate They were however so vulgar tongue only, but to many.

much

alilce

in all their dialects, that I

may be

permitted
tiG

to speak of the version in the present volume as

Ro-

maunt, and not a Romaunt version, more especially as the

Provenal-Romaunt of the Troubadours, taking Provenal

in the

extended sense of the word,

which there are more

is

aIIowed to be the

dialect in

literary

remains than in

any other.

Mr

Lewis, after doing justice to M. Raynouard's " ex-

tensive erudition, unwearied industry,

and scrupulous

ac-

curacy of citation," questions the correctness of his theory,

which

is

to this
tlie

efect

" that the

formed from
all

corruption of the Latin, was

Romance language, common to

the eountries of Europe, in whieh the Latin had been

is

spoken, and

preserved in a pure form in the poetry of

;

the Troubadours

that

it

was a regular fixed language, was universally understood over

was the common source from
all

having constant

rules, aiid
:

Roman Europe
which
all

that

it

the modern languages werc derived, so that

INTRODUCTION.
aii-

the eharacteristic marks and idioms of each of these

;

guages are traceable in the mother-tongue semblances of the forms of certain words in these languages
is suficient

and the reorigin,

to prove, not only a

community of

but

also the existence of a

common

intermediate type,

-vvhich

has modified both the Latin and other languages, by operations of

which the characteristic marlcs and the perfect

also that of Vaissette,

unity may. stiU be recognized^"

Instead of this theory, which

is

Bouquet,

Du

Fresne,

Le Long, SmoUet,
to be

MiUot, Cham-

poUion-Pigeac,

Ugo
or

Foseolo and Balbi, and which supposes

a universal laiiguage,

the

Romance

Romaunt

arising

from the corruption of the Latin, and whieh was

afterwards modified into the ItaHan, Spanish, Portuguese,

modern Provenal and French, Mr Lewis propounds the

foUowing
Spanish,
:

" I conceive," says he, " that the ItaHan and

(of Franee) of oc

and the languages

and

oil

being,

together with their dialects, formed independently by the

German working on the

mental diferences, but
other
;

Latin,

had

in their origin funda-

stiU

bore a strong Ukeness to each

as years

roUed on^ each language assumed a more

pecuHar form, by deaUng differently with the wreck which

it

original forms,
inflexion^."

had saved from the Latin, by altering more or less the and by foUowing diFerent principles of
Again
" In the

shew," says

Mr

foUowing pages I shaU attempt to Lewis, "that although the ancient lanlanguage, it was not the Romance was merely one of the dialects, arising

guage of

oc,

the language spoken in Southern France and

Catalonia, was a

Romance
it

language, that
"

out of the change produeed in the Latn by the Teutonic

invasion."
less a

The language of Southern France was doubtRomance language, as were the languages of Northern
1

Essay, pp.

4, 6.

^ Esstiy, p. 54.

INTRODUCTION.

IX

France, Spain, Italy, Savoy, and parts of Switzerland and

the TyroP."

In anotlier place,
against

Mr Lewis, after cautioning his readers

affliated

making a confusion between cognate and

all

languages, asserts that in the case of the

Romance

lan-

guages, though " they

cause, viz. the

owed
;

their origin to the

same

permanent subjugation by Teutonic races

there
is

of a people speating Latin

nothing in their

character which cannot be explained without supposing a

nearer

affinity.

They have just the amount of resemblance

which might have been expected in languages derived from the same original, and just the amount of diference which might have been expected in languages formed under
the same circumstances independently of each other.

Nec

diversa tamen,

'Facies non omnibus una, qualem decet esse sororum^.'"

Mr

Bruce Whyte has also disputed the hypothesis of

M. Raynouard, and examined the origin and genius of the Bomaunt languages, in his very interesting work in three volumes, entitled " Histoire des Langues Eomanes et de
leur

Littrature

depuis

leur

Origine jusqu'au XIV"*"

it is

Sicle."

Although the production of an Englishman,

written in French, and was pubHshed in Paris in 1841.

But after all that may be said against our assuming any one dialect of the Romaunt to be the common type and origin of all the languages, which have been called

Eomaunt
so strong,

or Romance, the resemblances are so

many and

and the

difFerences so insignificant, that a iDcrson

speaking in one dialect could be understood by a stranger

from a country in which another prevailed.

Mr

Lewis, with the candour which distinguishes the

whole of his Essay, refers to the narrative of a monkish

writer in the reign of Charlemagne, in which an Italian

'^

Essay, pp. 67, CS.

Essay, pp. 42, 43.

INTRODUCTION.

priest, wlio

happened to meet a Spanish pilgrim

in Ger-

many,
vvhich

is

represented to have understood the conversation,

was held in the language peculiar to Spaln. I therefore feel justifed in producing texts from various
of
the

MSS., and in calling them readings, though in diferent

dialects,

Romaunt

translation of the

New Testament

and

in

presuming that they had one common prototype of

cri-

the 12th century, which was transcribed from time to time

with such verbal alterations as subsequent choice and

ticism might adopt.

With respect
those
believe

to the version of the Gospel according

to St John, which I

now submit

to the examination of
its

who
it

are

competent to judge of

antiquity,

to be part of the earliest comj)lete version of

is

the ISrew Testament, which

now known

to exist in any

vernacular European language of the dark and middle

ages, ether in print or in manuscript.

Portions of the Old and

Ne^

Testament, (such as the

four GosiDcls in Anglo-Saxon, and the four books of Kings

in the old

French or northern Romaunt) have been brought

various ages and dialects

to light in abundance,
lical literature in

and iUustrate the condition of bibat the same

;

time that they encourage us to hope for the discovery of

more

treasures of the

same kind.

But where can we

find

the four Gospels, the Acts of the Apostles, the apostolic

and the Apocalypse, as an entire and complete vernacular version of any country in Western Europe, of so early a date, as I hope to prove the Romaunt version
Epistles
to be ?

The

peculiarity, therefore, of the present

volume
trans-

consists in its being the specimen of a

laton,

more exact

and of a more copious

ages.

collection of holy Scripture

than has hitherto been published as a work of the dark

and middle
which
s

Other existing specimens of the same date are but fragments of vcrsions, tlic grcater part of
.

lost, if

they were cver fnishcd.

This

is

a spe-

INTRODUCTION.

xi

cimen of a complete version, which was supposed to have

perished, but
is

stiU in existence.

The Gospel of St John has been

Hcation, because of
its

selected for pub-

doctrinal eharacter,

and on

this

account

it oflfers

the best means of testing the correctness

and orthodox views of the translators. " The Gospel of St John," said Luther, " contains all the artcles of the Christian faith, and all that the decisions
of the four General Councils were meant to prove, relating to the
if

Person and Godhead of Christ, as much as

the other Evangelists, and St Peter and St Paul, had

never written a line^"

I feel

myself bound to

offer

a few remarks in exo

planation of

my

assertion, that

no complete translation

the

New

Testament

in

any European language, since

version.

Jerome's Vulgate, has been produced of a date earlier

than that of the

Romaunt

Beda's mention of

scriptural translations in the five languages^ of Britain,

(if

such indeed be the meaning of the passage,)

fact.

is

unac-

companied with any proof of the

The Anglo-Saxon work

of Cedmon in the seventh

first

century, was, as far as I know, the

well-authenticated

attempt after that of Ulfilas (of which portions of the four

Gospels and of other Books only remain) to familiarize the

word of revelation in a vernacular tongue of the But this was only a metrical paraphrase of a few of the sacred bools, or rather a poem founded on scripture
ear with the
north.
history.

reference to Beda's account^ of

it,

with an

Luther's Councils and Churches, translatecl by Smyth, p, 158. " riac in pra3senti, j uxta numcrum librorum quibus Lex Di vina scripta

cst, quinque gentium lingus unam eamdemque summa veritatis et vorco sublimitatis scientiam scrutatur et conftetur ; Anglorum videlicot, Brittonura, Scottorum, Pictorum ctLatinorum, qua mcditationc Scripturarum ccteris omnibus cst facta communis." Beda, Ilist. Ecclcs. Lib. i. cap.
1J

7.

Id. Lib. IV. cap. 24.

Xll

INTRODUOTION.

examination of the

poem

itself^ will

shew that

it

contains

scarcely any thing that can be called a translaton of any

part of the inspired text.

The Anglo-Saxon

versions of the Psalter,

and of some
at the begin-

of the Scripture Lessons of the Ritual,

made

ning of the 8th century, under the auspices of Aldhelm,

bishop of Sherburne, and improved from time to time,

were among the

earliest of literal translations^.

The Gospel
native tongue,
translated
authority.

of St John, rendered by
is

Beda

into his

lost^.

It

is

the whole Bible,

by some, that Beda but this rests on doubtful

said

The
Alfred*.

interlinear translation of the four Gospels in the

is

Durham Book
The

attributed to Aldred, in the reign of king

Heliand, a Teutonic
is

Harmony

of the Gospels of

the 9th century,

a metrical paraphrase of the Sacred

History of Jesus Christ.

Tlie four Gospels in Anglo-Saxon, printed

by Fox

in

1671, under the patronage of Archbishop Parlcer, reprinted

by Marshall and Junius in 1665, and again, after having been collated with the best MSS., by Mr B. Thorpe, in 1842, bear the marks of having been the production of One of the copies diferent hands and of diFerent ages. the reprint was once in the possession of Bishop used in But whatever may the antiLeofric, who died in 1073.
quity of any of these versions, they are portions only of

the
1

New

Testament.

Casdmonis Monacli Pftraphrasis Poetica Anglo-Saxonice conscrijjta, See also Thorpe's Ed. of Cedmon's Metrical Paraphrase of SS. in Anglo-Saxon. 2 See Rituale Ecclesice Dunelmensis,pubHshed by the Surtees Society.

Amsterdam, 1655.

1840, Vol.
3

I.

See Stevenson's Introduction to the Works of Beda, published by

the Historical Society, and 'VVheloclc's Pref. to Hist. Eccles. Bedse.

J

The Durham Book, MS.

Cott.

Ncro, D.

4.

INTRODUCTION.

Xlii

The works of ^lfric, whose

biblical studies

and various
of.

additions to the coUecton of Anglo-Saxon translations

Scripture, towards the close of the

lOth century, have

given him a name of renown, cannot be considered as

exaet translations.
literally.

He

did not profess to supply the text

all

His productions, allowing

have been
historical
his,

that are called

yElfric's to

are for the most part selections

from the

books in the form of paraphrases,

;

and summaries and, according to own statement, he shrunk from the attempt to translate his holy writ word for word^ The same may be said of the early German versions, which are thought to be anterior to the Romaunt; they
homilies, abridgments,

are either fragments, harmonies, or paraphrases.

"VVhen
first

Charlemagne, and the Ecclesiastical Councils of the

lations of Scripture in

part of the 9th century, endeavoured to promote trans-

German, most probably many were

all

produced in consequence of the imperial and hierarchical

mandates. But they have
disappeared, excepting a Har-

mony

from Tatian, and a Metrical Paraphrase of the Gospels by Otfrid; both of

of the
Gospels^,

translated

these have been printed'^.

The

Psalter of Notker in

German was the work of the

and
several rhythmical

following centuryS, (the lOth),

and

prose attempts to paraphrase parts of Scripture, such as

the paraphrase of the Canticles by AVilliam or Willeram of

Bemberg^, were circulated, but nothing that

5

may be

called

See ^lfric's preface to his Book of Homilies in ^Vanley's Antiq.

Tatiani HarmonEe EvangelicBo Antiquissima Versio Teutonica.

Lit. sept. lib. p, 186.

''

Gry-

phiswald, 1706.
"^

Thesaurus Antiquitatum Teutonicarum

J.

Shilteri.

Ulm. 1728.

pp. 1400, Vol. I. 8 This is also printed in Shilter's Thesaurus, Vol.

9 Ibid.

i. part 2, pp. 1 270. Mr Maitland speaks of this as " one of the most 69. pp. 1 oarly versions of Scripture into the Vernacular tongue." Dark Ages,

189.

XIV

INTRODUCTION.
translation

German

of the NeAv Testament, has been

relic,

brought to light as a veritable

Version. Ecbert',

older than the

Romaunt

who

lourished about 1160, tells of certain

fur-

"Heretics" of the Diocese of Cologne, " who were

nished with words of holy Scripture
say how, or in what dalect.
;"

but he does not

Gerbert^ makes mention of some German translations

of Scripture

condemned by the Synod of Treves

old

in 1231,

but he has not given any specimens of them.

A translation in
en Franois du
publies par

Norman French
'

of the four books

of Kings, assigned to the 12th century, was printed in

Paris in 1841, entitled,

Les quatre Livres des Rois, traduits

d'un Fragment de

XIF

Sicle, suivis

Mo-

ralits sur Job, et

d'un choix des Sermons de St Bernard

Lincy.'

M. Le Roux de

De

Serres, in a passage cited

by Le Long^, mentions

a French translation of some parts of Scrij)ture,

made by

command
The

of Lous IX.,
is

who died

in 1272

but whether any

copy be extant
earliest

doubtful.
(so called)

French transltion of the Bible

was completed in 1294*, by Guiart des Moulins, who took Peter Comestor's Historia Scholastica for his guide, and

Bib. Patr. 4 pars,

2,

78, cited

by Maitland.

"Facts and Docu1.

ments," p. 607.
2 inquisitiones in
3 Bib.. >Sac. 4

Vet. Liturg. Alenian. Gerbert. pars

315.

cap.

iii.

p. 56,

pars

1, p.

See a description of this MS. Les Manuscrits Franois de la Bibl. du Roi, Vol. i. p. 6. Paris, 1836. Since the above \vas \vritten, sirF. Madden and Mr Forshall, of the British Museum, have spolcen to me of a folio volume, containing a MS. (apparently of the 13th centui-y) of a translation in Norman French of a great part of the Old Testaraent ; but these gentlemen stated, that as the MS. does not belong to the British Museum, they had not had opportunities of oxamining it with sufficient attention to pronounce upon it. I doubt whether it is any thing older than a copy of Guiart des Moulins' \vork, of \vhich Simon said that he had found no translation in French

MS. No.

6702. Bibl. du Roi. Paris.

by M. P.

Paris,

INTRODUCTION.
translated as mucli of
it

XV

as suited his purpose

but occatext

sionally substituted other readings and interprietations

more

particularly in the

New

Testament,

The

is

confused, by being mixed up with a running commentary, from which there is nothing to distinguish it, and the original is often abridged and disfigured. This went undei* the name of the frst French Bible, and long continued to be the favourite version in France, or the text on which

other translations were based^

(those, for

example,

attri-

buted to Nicholas Oresme and Raoul des Presles, in the

14th century) until the time of the Reformation^.

The performance of Peter

for his text,

Comestor'^, which, unhappily

for biblical literature in France, Guiart des

MouHns took

was one of those

fanciful productions of the

12th century which usurped the place of holy Scripture,

and afterwards did much injury to Christianity for it was not only translated and widely circulated in France, but
;

more

(See English Translation of Simon's Crit. Hist. of Texts ancient. of the Ne\v Testament, p. 208.) Tlie editor of the Four Books of lings mentions some partial translations of the Bible in the 13th century "Parmi les traductions partielles
:

de la Bible fates au XIIF sicle,il faut enremarquer une de rApocalypse, dont le texte se retrouve dans plusieurs manuscrits de cette poque, ct mme dans quelques-uns du sicle suivant. Cetto traduction, qui est accompagne d'un commentaire assez curieux, parait avoir t trs rpandue dans la ISrormandie et dans l'Ile-de-France ; l'on ne distingue ontre ces tcxtes d'autres diffrences que celles de l'orthograijhe, chaque copiste ayant adopt celle qui lui toit familire." Quatre Livres des Rois.

volume of "Les MSS. Franois de la Bib. du Roi," published in Paris, 1848, speaks of the discovery of a MS. No. 72682.2, La Sainte Bible," which he considers to be a translation of the 12th century. In a subsequent page I shall ondeavour to shew, that this
manuscript, which I have examined, contains nothing older than the translation of Guiart des Moulins.
6 Simon says, this work of Guiart des Moulins has ncver bcen printed. Perhaps not the very work itself, but translations on the same basis, or rather imitations, which vary very little from it, are in print. ' Peter Comestor died betwcen 1190 and 1198. Cavo (Hist. Lit. Vol.
I.

Introd. pp. XV., xvi. M. P. Paris, in the 7th

p. 592) says in 1198.

XV

INTROPUCTION.
It is

in other countres also.

fuU of the most absurd fables

intermixed with sacred history, and its glosses are extremely

puerile,

and unsupported by a shadow of authority ^ Simon, in his " Histoire Critique du Vieux Testament,"

book of Comestor in terms of just censure. "His desig-n was not simply to give the words of holy Scripture, but to explain them, sometimes by the fathers, and sometimes by profane authors so that this history of the Bible is by no means pure. It has been abridged and translated into most languages; and there are many who would rather read Scripture in this scholastic history of Peter Comestor^ than in the versions of the Bible, so that it has led to a great neglect of holy Scripture^."
deseribes the
;

The

earliest Italian Bible is assigned to

Jacobus de

Voragine, contemporary with Guiart des Moulins, but on

very uncertain authority*.

The end

of the 13th century seems to have been dis-

tinguished by the production of

many

biblical translations.

Alphonso, Idng of Castile, ordered some of the boolcs of

Scripture to be rendered into his native tongue about the

year 1280 ^

Probably the circulation of the

although
it

led to this

The

frst

was prohibited movement on the principle of counteraction. complete Spanish version by Boniface Perrer, aswas about
11.

Romaunt version, and condemned to destruction,

sisted by, his brother Vincent,

1

a.d. 1400.
381) for this and for
to assert that
it

An

Apologist (in Dul). Review, No.

all

p.

smilar dealings with the

word of God, has ventured

is

"contains almost
abridged."

that

of real importance in holy Scriptui-e, and

its

admits at the same time that

text

is

in

many

instances considerably

2 It was printed in 1473, 1483, 1486, 1518, and many times afterwards. There are fom* copies of it in manuscript in the library of the dean and chapter of Dui'ham, so generally was it difused. 3 Simon, Hist. Crit. Liv. ra. c. x. p. 413. ^ See Ussher, Hist. Dogm. p, 154, and Le Long, Bib. Sacra, pars i. 5 Le Long, Bibl. Sacr. i. p. 361. p. 353.

INTRODUCTION.
Aii eminent Spansh ecclesiastic,

XVH

who wrote a book

in

defence of vernaeular versions, in 1556, informs us, that the

beginning of the 15th century was the period at which

Spain possessed the Bible in her native tongue^. Wiclif 's well-known English translation was a few years
earlier,

about 1380^.

That the Eomaunt version may be confidently assigned

to a date earlier than that of any complete version of the

New

Testament, which has yet been produced, whether in

Italian, Spanish, or English, is

German, French,
shewn.
I believe
it

now

to be

to have been a

work of the 12th century, a

to translate

period remarkable for

many new endeavours

and to circulate copies of Scripture in the vulgar tongue and more particularly in those countries where the Romaunt
was spoken.
Various causes concurred to render this
century an age of scriptural enquiry.
I.

The supposed completion of the prophetic period

it

of 1000 years, after which

was expected that the world

would be coming to an end, and the increased anxiety to

search Holy Writ for the interpretation of passages predictive of that fearful event''^.
II.

The

inquisitive

and

restless spirit excited

Troubadours and Trouvres

^

in their

by the public eontests and

See "Freclerici Furii Cseriolani Valentinini Bononia, sive de libris vernaculam linguam convertendis libri duo." This is one of the mosfc learned, and, considering when and by \vhom it was \vritten, and to whom it \vas addi-essed, one of the most extraordinary vindications of vernacular translations that was ever published, Archbp. TJssher, in his "Histoi-ia Dogmatica de SS. Vernaculis," malces mention of an English translation executed by an unkno\vn hand
sacris in
*5

in 1290,

and refers to thi'ee copies of it in MS. extant in Oxford. v. p. The English translation atfcributed fco Trevisa is a doubtful matter.
'^

164.

See Glab. Rodol.

; ;

Hist. Lit.
l'Iist.

m.

c. vii.

Baron. Annal. ad an. 1001,

n. 1

Fleury, Discours sur

Eccles. depuis l'an 600 jusqu' l'an 1100,

;

n. 5

Hist. Litt. de la France, xvi. p. 281

iii.

Mosheim, Eccl.

Hisfc. Seec. x.

p. 2, c.

3.

XYI

INTRODUCTION.
;

poetical competitions

by their wandering habits and

trans-

mission of
revival

new

opinions from place to place; by their

;

and by their warm and powerful and religious liberty. The profligacy of too many of the clergy, and III. the curiosity awakened in the laity, by the disorderly lves of the clergy, to examine the scriptural evidence and the title-deeds, on which a privileged class (so debased as was
of literature

advocacy of

political

the sacerdotal in the 12th century) rested

its

claims to

exercise authority over the conduct and consciences of the

people.

On

the very confines of the papal dominions a son of

the Church, indignant at the vices of his brethren, and

groaning under the oppressive yoke of a bishop of Plorence

his superior,

dared to compose, at the beginning of the

12th century, a
Ipsa, caput

poem

containing the following passage

mundi, venalis curia PapEe

Prostat, et infermat CEetera

membra

caput.
sevo,

Sacrum cerne

nefas,

utrumque pudentius

Venditur in tm-pi conditione foro Crisma sacrum, sacer ordo, altaria sacra, sacrata Dona ; quid hsec ultro ? Venditm* ipse Deus.
(Henrici Septimallensis

Poem,

eleg.

de diversitate
iii.)

fortunas et pliilosophia consolatione.

Leyserus, T.

It is

more astonishing
style,

still

that this poem, barbarous in

regard to

but fuU of noble and evangelical senti-

ments, and not devoid of imagination, should have been

publicly read in the schools at this period
;

an irrefragable
(Tiraboschi,

proof that the

spirit

of reform existed long before the day

its

when
T.
IV.

it

was preached by
c. 4. p.

greatest disciple.

1. iii.

348)^

IV.

The

zealous eforts of the pious and learned

among

the clergy, of

men

like

St Bernard, to revive re-

ligious purity, and,

on the strength of scriptural reasoning,

ii.

See Bruce Whyte, Hist. des Langues Romanes, Tom.

p. 146.

INTRODUCTION.
to rouse their

XIX

unworthy brethren from their indolent and

selfish habits of indulgence.

When

the people listened to such sermons as those of

the abbot of Clairvaux, (which were delivered in the vulgar

tongue^, and which were not only fuU of quotations from
the Scriptures, but abounded
in thoughts,

mages, and

phraseology, which savoured strongly of divine truth,) the

better part of the audience could not but desire to draw

from the same fountain, and to have the whole word of God laid before them, in their own vernacular language.
V.

The

rise

of the Waldenses and Albigenses, a more

organized and powerful body of religionists than any which had previously opposed themselves to the dominant Church, and who professed to base their opposition on scriptural
grounds.

For these reasons, we may assert that the twelfth Century was distinguished as an age of Scriptural inquiry.

Many
lation

writers of this Century bear witness to the circu-

of Scripture in the vulgar tongue, and some of

them make express mention of books of the ]Srew Testament in that vernacular language, whieh was called sometimes Eomaunt, and sometimes Gallic. Among these was Walter Mapes, who stated that he saw a volume presented to the Pope at the Lateran Council in 1179, written in the Gallic language, and containing the text and Glosses of the Psalms, and of many books of the Old and New
Testament^.
2 See selections from these in " Documens sur l'Histoire de Francc, Les Quatre Livres des Rois, &c. &c., publis par M. Le Roux dc Lincy,"

1841.
3

" Vidimus, in concilio

Romano sub Alexandro Papa

Tertio cclebrato,

Valdesios, homines idiotas iUiteratos, primate ipsorum

Valde

dictos, qui

fuerat civis

Lugdun super Rhodanum, qui librum Domino Fapvc

pra)-

sentaverunt lingu conscriptum Gallic, in quo textus et G-lossas Psalterii plurimorumq'; legis utriusq'; librorum continebantur." Ussher, De Chr. Ecc. Suc. cap. viii. p. 112.

In comparingUssher's prnted quotation from Mapes

\vith

the Bodleian

e2

XX

INTRODUCTION.

Letter of Pope Innocent

III.,

addressed to the
that the

Bishop and Chapter of Metz

tion of that Bishop

in 1199, directed the attenfact,

and

his

Clergy to the

Gospels, the Epistles of St Paul, the Psalter, and other

sacred books, had been translated into Gallic

it

and that

was necessary to ascertain who were the and what was their object^
Scripture, which

translators,

Albericus in his Chronicle speaks of certain books of

had been translated from the Latin into

Romaunt^.

Without adducing other testimonies, here is evidence enough to shew that the Gospels, and some Epistles, had been translated into the vulgar tongue, called Romaunt,
or Gallic, before the end of the twelfth Century.

The

four Books of Kings, and a fragment of

the

" Moralits

sur Job," in a Northern dialect of the Old

French or Romaunt, to which I have already referred,

have been edited under the
Tvvelfth Century
;

title

of Translations of the

but

Le Long thought

they were as old

as the latter part of the eleventh^.

MS., I could but admire that great vvriter's accuracy. Evidently Ussher satisfied with the clear and legble copy of James, who was librarian of the Bodleian librai'y from 1600 to 1620, and had transcribed tho MS. but he carefully rcad and made use of the very difiicult MS. itself. The copy of James is cxtremely faulty. In one instance he has left out a whole sentence, and in several places he has given erroneous

had not been

;

readings.
1

See Baluzii, Epist. Inn.

3,

Epist. 141.

Tom.

i.

pp. 432, 434.

"

Sane

significavit nobis venerabilis frater noster

suas,

quod tam

in diocesi

multitudo non modica, tracta

fecit in Gallico
'^

quam quodammodo

Metensis episcopus, per literas in urbe Metensi, laicorum et mulierum

desiderio scripturarum, Evansibi

gelia, epistolas Pauli, Psalterium,

moralia Job, et plures alios libros

sermone

transferri."

" In urbe Metensi pullulante secta quee dicitur

sunt quidam Abbates ad prcdicandum, qui quosdam

Valdensium, directi libros de Latino in

Romanum

versos combussorunt." Chronicon Alberici Trium Fontium Monachi, apud Recueil des Historiens des Gaules et de la France. Vol.
XVIII. p. 763.

Bib. Sac.

I.

322.

INTRODUCTION.

XX

There
\vhich

is

therefore nothing extravagant in tbe ctate

have assigned to the Romaunt Version of the

New

Testament.

But allo^ing that such vernacular versions as those

mentioned by Mapes, by Innocent IL, and by Albericus, were made in the twelfth Century, we must prov
that they did not
neglect.
all

perish in ages of destruction

and

of the
the

The Council of Toulouse, in 1229 ^ prohibited the use Eomaunt Version other provincial Councils did same and James, King of Arragon^ proclaimed a
;
;

and therefore it has been inferred that most of the copies were destroyed. But, however severe
statute against
it
;

were the measures against perpetuating the Romaunt

Version, I will

now shew

that

we can

trace the existence

of copies of
time.

it,

through diferent periods, up to the present

Vaissette records an inquisitorial process in 1237, at

which persons were accused of reading the

the
vulgar

Gospel
in

iri

tongue in Languedoc^

that

is,

the Ro-

maunt.

Reiner states

(a.d.

1250) that there were people, es-

* " On defendit aux laques d'avoir chez eux des livres de l'ancien et du nouveau Testament, except le Pseautier, le Breviaire, ou les heures pour l'office divin qu'il n'toit pas mme permis de garder traduit en langue vulgaire." Vaissette, Hist. Gn. de Languedoc, Vol. iii. p. 383 sub anno
; ;

1229, de Con. de Toulouse. " C'est la premire fois que je trouve cette dfense
l'expliquer favorablement,
aigris,

mais nous pouvons

toient tellement

en disant que

les

esprits

qu'on ne pouvoit arrter les contestations qu'en tant les livres

saints

dont

les hrtiques abusaient."

Fleury, Hist. Eccl. Liv. 69,

c. Iviii.

Vol. XVI.
^

Paris, 1751.

"Statuimus ne aliqus libros veteris vel novi Testamenti in Romanico Le Long. Bib. Sac. i. p. 361. ^ Vaissette, Hist. de Languedoc, Vol. iii. p. 411. "On trouve dang les informations ou dans les jugemens quo les hrtiques, nommez vulgairement Vaudois dans le pas, lisoicnt l'Evangile en langue vulgairc." An. 1237.
habeat."
. . .

XXU
pecially the

INTRODUCTION.
Pauperes Lugdunenses, who had the whole of Testament and great part of the Old Testament

the

New

in the vulgar

tongue^

Singularly enough, in the will of an Englishman,

who

died in 1345, there

"

is

express mention of a liomaunt Bible,

in

Etiam Bibulam (Bibliam ?)

Romanam Linguam
new

trans-

latam^."

The reason

assigned for putting forth a

edition

of the French Bible in the reign of Charles V. of France,

between 1364 and 1380, was to supplant the use of the Waldensian or Romaunt translation^ therefore copies of
;

the latter were extant in 1380.

Seyssel,

Archbishop of Turin, visited the Waldenses of

Piedmont
tongue*.

in the year 1517,

and

in his Treatise against

them, he speaks of their use of Scripture in the vulgar

identify the

Le Long, Raynouard, and Champollion-Figeac, Bomaunt with the Waldensian dialect. In a M8. collection of Letters and other documents,
George Maurel
(or

relating to the mission of

Morel) and

Peter Masson to Bucer and CEcolampadius in 1530, preserved in Trinity College, Dublin, (Class C. Tab.
5.

No.

18.

ex

Bibl. Ussher.), there is frequent

'Nevf

mention of vernacular

books of the Old and

1

Testament, then possessed by

" Audivi et vidi

quendam rusticum

ad verbum;

et plures, qui

idiotam, qui Job recitavit de verbo totum ISrovum Testamentum perfecte sciveruut."

Reinerus contr.Valdenses,ex Bibl. Patr. Tom. iv. paa.-s 2, p. 747. Paris, 1624. " Item, quidquid predicatur, quod per textum Biblise non pi'obatur, pro fabulis habent. Item, dicunt, quod sacra Scriptura eundem effectum habeat in vulgari, quem in Latino. TJnde etiam conficiunt in vulgari et dant Sacramenta. " Item, Testamenti Novi textum, et magnam partera Veteris vulgariter
sciunt corde."
2

Ibid. 751.
p. 10, in Vol.
ii.,

See Testamenta Eboracensia,

1836, of the Publi-

cations of the Surtees' Society.

3

Du

TiUet. Ohron. Abrg des Rois de Prance,

Seysselli adv. crrores et sectam
iv. v. vi.

tit.

Charles V., cited

by Simon, p. 212. 4 Sce Claudii

tiones.

Waldensium disputa-

Paris.

(1520.) fols.

INTRODUCTION.

XXIH

the Waldenses; and texts quoted from these, correspond

almost verbatim with passages in the Dublin copy of the

Eomaunt

Version, of which I

am now

treating^.

Perrin, in his " Histoire des Vaudois," published 1619,

asserts that a

New

Testament, and

many

other manuscript

Treatses, in the Waldensian language,

were then

in his

hands^.

Archbishop Ussher eventually obtained the

New

Testa-

ment, (called the Dublin MS. in this volume), and most of

the other boolcs, papers, and parchments, which had be-

longed to
''

Perrin'^.

The
18,

foUovvng are a few passages selected from the

MS.

Class C. Tab.

5,

No.

and compared with tho Dublin MS. of the

New

Testament

MS. CLASS 0. TAB. 6. NO. 18.

DUBLIN MS. OF THE NE>V TESTAMENT.

Q.ue aquilh que son spiritual en-

Vos
luy
.
.

liqual se spii'itual ensigna

.

segnon en esperit de soevecza. Fol.

30.

en sperit de

soyvecza.

Gal.
li malate he non que (non) fragnan

vi. 1.

Mege besogna a
a
la
li

san

mas
17.

Li san non han besogna de mege, aquilh que an mal. Mark ii.

canna

casa, ni

stegnan lo

lin

fumant.

Fol. 30.

q^^^ ^^^^^ ^^^^ fragnare, e fumant non amortare. Matt.

20.

lin
xii.

Anna
bateiant
teia.

e ensegna totas las gent

. . .

Qui creyre esser

bap-^

Donca, annant ensegna totas gent e bateia lor. Matt. xxviii.

las 19.

Fol. 37.

Aquelque creire e sere

bateia.

Mark
TJn pov de levan corromp tota
la

xvi. 18.

Petit de levan corrump tota hi

masa.

Fol. 46.

massa.
cosas
al.

1 Cor. v. 7.
.

La
sas

carita

non quer aquellas

soas.

Carita

non quer
1

aquellas coxiii. 5.

que son

Fol. 47.

que son
...

soas.

Cor.

Lo

filh del

home non

havia

non a enqual luoc

Matt.
viii.

encline lo

qual luoc enclines lo seo cap.

Fol. 58.
6
^

seo cap.

20.

Perrin, Hist. des Vaudois, Part

i.

p. 67.

Usher to Lydyat, in 1611, Bpeaks of his search after documents to throw light on the history of the "VValdenses ; and in July 1634, one of the Egerton family wrote thus of an interview which he had with archbishop Ussher " I had much private conference with him and after dinner hec tooke mee into his closott, where, although there bee
:

A letter from

XXV

INTRODUCTION.
is

The CoUection

now preserved

in the Library of

Trinity CoUege, Dublin, and has been aecurately described by Dr Todd in the British Magazine, Vol. xix. Leger tells of the destruction of many of the Waldensian copies of Scripture, but asserts that he had been able to preserve one, vs^hich he had given to Morland^ Cromweirs ambassador to the Duke of Savoy, in 1655 and this copy Morland declared he had deposited in the
;

Library of the University of Cambridge, in 1658 ^.

Besides the two mentioned by Perrin and Leger,

Le

Long, in

his

" Bibliotheca
;

Sacra," speaks of four other

;

Romaunt
Aix
;

copies

namely, one at Zurich

a second in the

possession of Thomassin de Mazaugue, son of a senator of

and two

in the King's Library at Paris.

first

He

thus describes them, having

stated that the

(that is to

Catalan, Piedmontese,
say, the

and Provenal

dialects,

language of the sub-Alpine Waldenses of Pied-

mont, Provence, and Dauphin) are dialects of the Romaunt^.

" Biblia

Lngua Eomanensi.

Hoc

vocari possunt no-

mine dialectus Pedemontana, Provincialis, Catalana, et Bhsetica, qusB licet ex aliis vicinarum regionem linguis plurimas habeant locutiones, suam tamen originem videntur ducere
not verye many boolces, yet those that are, are mueh used and imployed. Herein he shewed mee the whole workes of the TValdenses, which are verye rare ; they cost him 22 sterling. They are in folio and octavo, about ten or twelve volumes. he language wherein they are printed is a miscellaneous language, mixt French and Spanish these were sent him from a Councellor in Fraunce, as alsoe a copie of the plotts and designes and proceedings of the Inquisiteors in Fraunce." This statement is talcen from the Christian Examiner, Vol. n. p, 219. 1 Leger, Hist. des Eglises des Valles de Piemont, pars 1, pp. 21, 22. 2 Morland, History of the Evangelical Chui'ches of Piemont, p. 98. 3 Mr ChampoUion-Figeac has expressed the same opinion as Le Long. " Mais il ne faut pas oublier, que dans des tomps peu reculs le Piemont n'eut d'autre langue que celle de la Fi-ance moridionalc, do l'Italie, et de l'Espagne, c'est a dire le Boman." Nouvelles Rcherches sur les Idiomes Vulgaires de la France, par M. Champollion-Figcac, p. 24, note.
;

INTRODUCTION.
ex lingua Romana sequioris
veteri Italico,
evi,

XXV

seu potius ex idiomate

Gallico, et Hispano, quod vulgo Langue BoMANCE appellatur, juxta liec verba Caroli du Fresne du Cange in Glossario Latino ad Verbum Romancium Bomancium etiam appellant Hispani vulgare suum idioma, quod ut et Gallicum ac Italicum a Romano seu Latino
:

sumat originem.'
"1.

Novum Testamentum lingua Pedemontano-Vallensi

quemdam
seu ministrum Vallensem translain 12 scriptus post

per Barbetum tum.

Codex

annum M.C.

Bhl. Civca

Tigurna, Ottius.
" 2.

Novum Testamentum ad usum

Epistolse

Valdensium,

sc.

quatuor Evangelia, septem Epistolae Canonicee, quatuor-

decim

Sancti

Pauli,

et

Actus

Apostolorum.

Deinde Proverbia Salomonis, Ecclesiastes, Canticum Canticorum, priora

decem

capita Libri Sapientise, et quinde-

cim priora

quo

nihil

exaratus,

Codex spissus in 4" integer, in deest, in membranis a quadrigentis annis circiter at versio antiquior, Sicut ad me scripsit D. ThoEcclesiastiei.

filius Senatoris Aquensis, penes quem quod usui Valdensibus fuisse, multis probari potest argumentis, prjesertim ex Oratione Dominica, quse eadem est duobus verbis duntaxat mutatis ac in

massin de Mazaugue,

extat hoc exenvplar,

Codice Johannis Leger, pag. 40. Hist. Valdensium.

Hoe
S.

exemplar etiam describit Epistola D. Eemerville de

vulgo dicitur
ture,' 2 parte,

Quentin, scripta anno 1704, et edita in coUectione quse

'

Pices Pugitives d'Histoire et de Littrap. 270.

anni 1704.

" 3.
Bbl.

Novum Testamentum
Biblia Catalana.

lingua Provinciali in

4".

Begia Cod. 8086.

" 4.

Codex membranaceus optime

Bihl.

exaratus, 3 vol. in folio.

Begia Cod. 9831, 9833^."

i.

Lo Long,

Bib. Sac. Vol.

pp. 368,

9.

XXV

INTRODUCTION.
calls

Raynouard

the Parisian copy (No. 8086) which

is

printed in this volume, Romance-Provenal, and represents

the dialect to be the same as that of the "

Jaufre" (Bibl. du Eoi, Paris

MS. No. 7988)

;

Roman de " Lo Libre

de Vicis e de Vertuz" (No. 7693)

Alexi" (No. 7693)1.

and

"

Vida de San

This corresponds with what philologists have said on

the^ identity of the

GaUic and the Romaunt, with the

Italian,

language known as the vulgar tongue of the South of

Europe, before the formation of French,
Spanish.

and
there

In this language, then, according to

Le Long,

were four copies of the New Testament, besides that of Leger and Morland, stUI extant at the beginning of the
last century.

Three of them remain where they were

in

Le Long's time, one at Zurich, and two in Paris^. The Cambridge copy of Leger and Morland

is lost;

but that which belonged to Thomassin de Mazaugue has,

I think, been traced to the Public Library at Grenoble.

I have also discovered another copy, which I believe 'to

be that described by EemerviIIe de St Quentin in " Pices Pugitives de l'Histoire de Litterature," (part ii. anno 1704,
p. 270.) see p.

xxv.

It

is

preserved

chves at Lyons.

Le Long

identifies the

among the public ArMS. described by

EemerviIIe with that of Thomassin de Mazaugue, but the supplement to Natalis Alexander's " istoria Ecclesiastica"
hints that
it

may have been

Thomassin's^.

a Codex similar

to,

but not

the same
1

as,

Raynouard, Choix des Poesies des Troubadours, Vol. i. p. 441. say two in Pars, because I believe the MSS. mentioned by Le Long aro the samc -vvhich I am about to describe. 3 " Duodecimo saeculo, quum primum exorti fuere WaIdensos, nostrorum deutero-canonicorum auctoritate detrahere non vis sunt. D. Thomassin de Mazaugue, filius Senatoris Aquensis, scripsit olim ad R. P. LeLong, erudi2 I

tum

oratorii

Pedemontana, partim

presbyterum, in sua minori bibliotheca exstare lingua partim provinciali, imporfectum scripturarum codicem, quo

INTRODUCTION.

XXV

The reader

will

be

assisted, in

forming his opinon of

the version of the 'New Testament in the Ancient

Romaunt

Language, by the following account of the six copies which remain, namely:

The The The The The The

Dublin MS. A.

4.

No.

13.

Grenoble MS.
Zurich MS.

N"o. 488.

No. fff C. No.

60.

Lyons MS.
Paris

Paris

MS. MS.

No. 8086. No. 6833. (olim 9833.)

Fac-similes of the Grenoble, Zurich,

and Paris MSS.

are annexed, with the

eTohn,

first

Chapter of the Gospel of St

according to the reading of each of the various

Manuscripts.
In eo autem codice leguntur 4 Evangelia, 7 Epistola3 Canonicse, 14 Epistole S. Pauli, et Actus Apostol. Deinde Proverbia Salomonis, Ecclesiastes, Canticum Canticorum ; priora 10 capta Libri Sapientise, et 15 priora Ecclesiastici. Insuper D, Thomassin de
antiquitus usi sunt Waldenses,

Mamugue

contendit suo codici inesse canitiem 400 annoi'um, versionem

Codicis hujus

voro esse antiquiorem.

MS.

aut saltem

Giusdam
Epistola,

huic similis

mentionem

fecerat
:

D. Eemerville de Saint Quentin in

quam anno

1704 scribebat

edita illa fuit in collectiono Gallica, quce vulgo dicta est

ir.

Pices Fugitives de l'Histoire et dc Littrature, Part

an. 1704, p. 270.

Ad

Natalis Alexandri Hist. Eccles. Sup.

Tom.

xix. p. 75."

XXVm

INTRODUCTION.

THE DUBLIN

MS.

THE FIRST CHAPTER OF THE GOSPEL ACOORDING TO ST JOHN, IN THE ROMAUNT DIALECT. FROM A MS. THE LIBRARY OF TRINITY COLLEGE, DUBLIN. MSS.

Class A.

Tab.

4.

No.

13.

Ex.

Bblioth. Usser.

INCIPIT
1

EVVANGELIUM SECUNDUM JOANEN.

era al comenczament, e lo
filh.

Lo

filli

filh

era enapres

2 Dio, e Dio era lo 3 enapres Dio.

Aiczo era
faitas

al

comenczament
;

Totas cosas son

faita sencza luy.
Ji

par luy

e alcima

4 cosa non es en
6

que, fo fait

en luy

5 era vita, e la vita era lucz de

las tenebras, e las

home.

la lucz lucit

tenebras non cumpreseron ley.

fo trames de Dio. alqual era nom Johan. Aquest venc en testimoni, qu'el dones testimoni de 7 El non era lucz, mas 8 lume, que tuit cresesan par luy.

Home

9 qu'el dones testimoni de lume.

Lucz era

vraya, laqual

10 enlumena tot

mont, e
11 luy.

lo

home venent en aquest mont. EI era al mont fo fait par luy, e lo mont non conoc
las proprias, e
li

El venc en

seo non receopron

12 luy.

Mas qualque qual receopron

filh

luy,

done a

lor poesta

esser fait

de Dio, aquilh liqual creseron

al

nom de

13 luy

Liqual non son de sang, ni de volunta de carn,

14 ni de deleit de babron, mas son na de Dio.

gloria de luy, gloria

la pa-

roUa fo fayta carn e abite en nos, e nos veguen

la

enayma d'un engenra

Aquest

del paire,

15 plen de gracia e de verita.

luy, e cridava diczent,

Johan done testimoni de es loqual yo dis, loqual

el

ven enapres mi e
16 de mi.

fo fait

devant mi, car

era lremier

nos tuit receoi^en gracia per gracia de la Car la ley fo dona per Moysent, mas 17 pleneta de luy.
18 gracia e verita fo faita par Yeshu Christ.

Alcun non

INTRODUCTION.
vic

XXIX

unca Dio,
paire,
el

si

non un engenra

filh,

loqual es ai sen

19 del

meseyme

o reeointe.
li

aquest es lo

testimoni de Johan, cant

Judio de Jerusalem tra-

meseron luy preyres e diaques

20

Tu

qual sies ?

El cunfesse e
Christ.

21 car yo non soy

qual cosa?

demandesan luy non denegue e cunfesse, demanderon luy, Donca

qu'ilh
;

Sies tu Helia? EI dis,

Non

soy.
ilh

Sies tu

22 propheta?
luy,

El responde, Non.
sies ?

Donca

diseron a
liqual

Qual

que nos donen respost a aquilh

23 trameseron nos.
dis,

Qual cosa

dis

de tu meseyme

el

Yo voucz

del cridant al desert, Endreicza la via del

dis.

24 Segnor, enayma Ysaia propheta

25 eran ista trames eran de
luy, e diseron
li

pharisio.
si

E aquilh liqual E demanderon

Johan responde

a luy

Donca

tu non sies Christ, ni

26 Helia, ni propheta, perque bapteias ?

a
lor, diczent,

Yo
non

bapteio en aiga, mas al

sabe.

mecz de vos

27

iste loqual vos

EI meseyme es loqual es a

venir enapres mi, loqual fo fait devant mi, delqual yo

non soy degne que yo

28 de luy.

deslie la correa
faitas

de

la

cauczamenta
L'autre

Aquestas cosas foron

en Bethania outra

29 lo Jordan, alqual luoc Johan era bapteiant.

dia
.30

Johan

vic

Yeshu venent a
li

si,

dis

Vevos

I'agnel

de

Dio, vevos loqual tol qual yo dis

:

peeca del mont.

Aquest

es del

Baron ven enapres mi loqual fo fait deE yo non sabio luy, mas emperczo yo vinc bapteiant en ayga quel E Johan done testimoni dic32 fos manifesta en Isriel. zent Car yo vic I'esperit deisendent del cel enayma
31 vant mi, loqual era premier de mi.
:

33 columba, e permanent sobre luy.

yo non sabio

luy,

mas

aquilh que trames

mi bapteiar en aygua,
loqual

dis a mi:

Sobre loqual tu veyres I'Esperit deisendent e permanent sobre luy,

34 Sperit.
35
lh

aquest es
e

bapteia en Sanct
es

yo

vic,

doney testimoni, car aquest

isava dereco, e

de Dio.

L'autre dia Johan

duy

XXX

INTRODUCTON.
li

S6 de

deeiple de luy

regardant Yeshu annant dis

37 Vevos l'agnel de Dio.

duy deciple auvirOn luy 38 parlant, e segueron Yeshu. Mas Yeshu vout, e vesent Qual cosa quere ? liqual dilor seguent si, dis a lor
li
:

seron a luy: Rabi, laqual cosa es dit e entrepetra,

39 Mestre, alqual luoc habitas

veia.

el dis

a lor

Vene e

ilh

vengron e vigron alqual luoc permanses,

Andrio, fraire

e permanseron aqui aquel dia,

40 deczena.

Mas

mas era hora enayma de Simont Peire, era un

lo seo

de

li

duy, liqual avian auv de Johan, e avian segu

41 Yeshu.

Aquest atrobe premierament Simont

a luy
:

fraire, e dis

42 petra Christ.

Nos troben Mesia, loqual es entreamene luy a Yeshu. Mas Yeshu

:

regardant luy, dis

Tu
:

sies

Simont
issir

filh

de Joana
e

tu

43 seres appella Cephas

loqual es entrepetra Peire.

Mas
trobe

en l'endeman Yeshu volc 44 Phelip, e

45 Besaida, de
dis

en

GaHlea,

a luy

Sec mi.

Mas

Phelip era

de

la cita

de Andrio, e de Peyre.
:

atrobe Nathaniel, e dis a luy

filh

Mas Phelip Nos atroben Yeshu lo

Nathaniel dis a luy
?
:

de Joseph de Naczaret de Galilea, loqual Moysent

ley, e
li

46 scrips en la 47 a luy,

propheta.

Alcuna cosa de ben po esser de Naczaret

Phelip dis

Ven

e veias.

Yeshu

vic Nathaniel e dis

de luy Nathadis

48 Vevos
luy

lo vray Isrelitienc alqual

non

es engan.

niel dis
:

a luy
vic tu

Dont conogues tu mi ? Yeshu

Yo

cum

tu fossas sot la figuiera, premiertu,

49 ament que Phelip appelles

dis a luy
:

Nathaniel respondent
filh

Mestre, tu sies

de Dio, tu
:

sies

rey

50

d'Isriel.

Yeshu respondent

e dis a luy

Cres, car

yo

dis

tu,

Yo

vic tu sot la figuiera, tu veires maior cosa

dis a luy
:

51 d'aquesta.
vos,

Yo
de

dic verament, verament a

li

Vos

veire lo cel ubert, e

filh

angel de Dio montant

vergena.

e deisendent sobre lo

la

INTRODUCTION.
I think I cannot
this

XXX

account of

do better than transcribe Dr Todd's which was printed in the British Magazine, Vol. xix. pp. 393 396.
Manuscript,

"

The

Books of Proverbs, EccLEsiASTEs, Cantica, Wisdom, and Ecclesiasticus, in

ISrEW

Testament, with the

the

Romance
13.
is

or Waldensian Dialect.
Bihlioth. Usser}"

Class a. Tab. 4,

No.

Ex

" This

a quarto volume on parchment,

(size 8 inches

by

6),

in remarlcably

good preservation, and

first leaf,

in

a very

legible hand.

"

On

the back of the

which was originally

left blank,

some

early possessor of the

volume has written,

hand of the sixteenth century, some texts of Scripand references, in Romance. The initial letters are illuminated in red, blue, and green and the titles of the diferent books, chapters, &c. are inserted in rubric. Marginal references are added throughout the volume in pale red ink, and apparently by a more recent hand than that of the text. Pointers, (J:;^, and other marks, made by some reader to draw attention to particular passages, are to be found on almost every page, and seem, from the ink, to have been added, for the most part, by the same hand
in a
ture,
;

as the marginal references.

In the latter part of the

volume, which contains certain books of the Old Testa-

ment, the marginal references and pointers are

frequent than in the
" It
is

much

less

New

Testament.

necessary to state, that in the Catalogue of the

MSS. of
lecti,

Trinity CoUege, Dublin, published in the Catalogi

et

Lihrorum Manuscriptorum Anglice

(Fol.

Hihernice in
is

unum
and

col~

Oxon. 1697,)

this

volume

described as an
;)

Italian version {Cod, Duhl. 609, Hihernice 749

this

The MSS.

collected

by Archbishop Ussher

ivero presented to the

TJniversity of Dublin, with the rest of that illustrious prelate's Library,

by

King Charles

II. at

the Rcstoration.

xxxii

INTRODUCTION.
is

error

copied by

Le

Lng', Bihlioili. Sacr.

Tom.
:

i.

p.

354.

(Folio edit. Paris, 1723 1.)

The contents of the volume are as follows 1. The Gospel of St Matthew with the prologue of St Jerome, beginning, Cum mathio agues premiera^. predica As a specimen of the language and lauangeli en iudea, ^c. version, it may be well to quote the Lord's Prayer, Matt.
"

"

vi.

'D. uos orare enay\

tu lo nostre payre, loqual

sies

en

li

cel, lo

teo

nom

sia sanctifica.

Lo

teo regna

uegna,
sia fayta

La
en

toa volunta sia fayta enay^. ilh es fayta alcel

la terra.

Dona
li

anos enquoy lo nostre pan

quottidian, e pardona anos

nre debit enay^ nos pardonen

ententation.

li

nostre debitor.

Enon nos menar

Amen.'
;

M.

desliora nos de mal.

"

2.

only of the prologue, beginning,

The Gospel of St Mark with a few sentences Marc euuangelista apostol

St

de Dio, efilh desant peyre al batisme.

" 3.

The Gospel of
;

Luke

without any portion of

four verses of the
frst

St Jerome's prologue

but the

first

chapter are separated from the Gospel, and prefixed as a

preface,

and

after

them

is

the rubric,

'

Licipit euangelium
first

secundum lucam

capitulo primo.'
'

represented as beginning thus,

The Mas un

chapter

is

preire per

nom

czacharia del lignage de abia fo en lidia de herode lo rey.'

This separation of the

gospel
is

first

four verses from the rest of the

common

in manuscripts

and early printed

editions

of the Vulgate.

I have

now

before
'

me

a small and very

beautifuUy printed Latin Bible,

impressa per magistrum

Jacobum Saehon, anno Domini quingentesimo vndeeimo

supra millesimum, die
separation
1

xiii.

Januarii,' in
It is also

which the sarae

is

to be found.

almost universal in

t7i,e Italian Verson " mentioned by prove to be a "^aldensian or Romaunt Version, I addressed a letter of cnquiry to Dr Todd in 1841, who lcindly gave me the information which confirmod my opinion, and led to further inves-

Having reason to susiJect that "

\vould

Le Long

tigation.

W.

S. G.

INTRODUCTION.

XXX

the English versions attributed to the LoUards, some of

which have omitted the

" 4.

first

four verses altogether.

The Gospel

of St John, with the prologue,

quest es ioan euuangelista vn d'li desciple del segnor.

frst

verse of the Gospel

filh

is

thus translated

Lo
'

The
era
filh.'

filh

al

comencza*, e lo

era enapres dio, e dio era \o

At

the end of this Gospel the scribe has written

'Deo

GRATIAS, AmEN.'

"

5.

The

Epistles of St Paul, in the usual order.

is

The

general preface of St Jerome

specialis,

omitted, but the prologus

the argurtientum to the pistle to the Homans,

epistles,

and the short argumenta to the other

in their proper places.
" 6.

are prefixed

ginning,
"
7.

The Acts of the Apostles with the prologue beLuc authiogient de la nacion de siri. The Canonical Epistles, in the usual order. The
;

'prologus epistolarum canonicarum'

is

prefixed to the Epistle

of St James

and there are

also

arguments prefixed to

the other epistles, which however difer from those found

in the

common

editions of the Vulgate.

That prefixed to
is

the Second Epistle of St John, as

selected for a

specimen Joan
'

it

short,

may be
mones-

scri

a vna femia de baelecta.

biloia laqual era appella per propi

nom

tant

lei

mesey*.

eli

na de ley quilh non se pertan del

per
li

prepausament
1 John,
V.

d'la fe

herege.'
; '

The disputed passage

donan
terra,

7, is

thus rendered
paire elo

C, trei son liqual

testimoni al
trei

cel, lo

filh,

elo sanct sperit, e aquisti

son vn.
" 8.

tres son liqual

donan testimoni en

sperit aigua e sang, e aquisti trei son vn.'

The Apocalypse, without any preface or

is
;'

prologue.
'

At

the end

written in rubric by the original scribe,

Deo

gratia.

1522

memorandum which
MS.

enables us to ascer-

tain the date of this

"9.

Then

follow,

on the same page and column, and

in

xxxiv

INTRODUCTION.
ive

the same handwriting as the rest of the volume, the

books following,
" (1.)

viz.

The Book of Proverbs, with the prologue

deli

begin-

ning Lentrepetratio

3 libre de salmon, masloth alqual

liahrio dicso parahola.

"(2.)

The Book

of Ecclesiastes, 'Aici comencza

flh

clesiates.

questas son las parollas cleclesiates

de dauid

rei

d'hierlm.'
"(3.)

No

prologue.

The Cantica Canticorum.

This book

is

broken

into portions, distinguishing in rubric those parts which

are supposed to be spoken by the Church to Christ, those

which Christ
cimen,
"

is

supposed to spealc to the Church, and those

which are supposed to be spoken by an Angel.

it

As

a spe-

may

perhaps be worth while to transcribe a

first

portion of the

chapter.

baise

'La uouGS de la gleisa desira lauenament de xpt. El mi del baisa*. de la soa boca. C. las toas pupas son
vin, plus

melhor de

odorant deli noble vnguent.

Lo
tu.

teo

nom
lodor

es oli spars, emperczo, las iouentelas

ospt.

ameron
tu, e

La

uouGZ de la gleisa a
deliteo

Tirame enapres

couren en
alegrant

vnguent.
rei dintre

La

uoucz

d'la

gleisa

edGsent.

Lo

mene mi en
tu sobre vm.

liseo celier,

nos nos

exautaren, e nos

alegraren entu recordador delas toas

pupas

li

dreiturier

aman

La

uoucz de la gleisa

d'li seo

apprenn*.

filhas

d'hierlm yo soi nera,

&c
.
. .

uoVjCZ de la sinagoga.

Li

uoucz de la gleisa a xpt. uoucz de

00*.

filh d'la mia maire, &c. Demonstra ami aqual, &c.

La La
T^a
.'
.
.

la gleisa.

bella entre las femias,

&c.

And

so on throughout the whoIe book.

The Book of Wisdom; with the sbort prologue, beginning Lo lihre de sapientia non setroha en alcun luoc. " (5.) The Book of Ecclesiasticus; with the prologue beginning, Ve motas cosas e de grant son mostras anos. Of tliis
"(4.)

book the

first

twenty-three chapters only have been written.

INTRODUCTION.

XXXV

The MS. ends

of the
first

with the twenty-third chapter in the middle

first

column of the
his

page of a

leaf,

without any

imperfection,

completed

and apparently as if the scribe had never work the rest of the page, together with
;

three other blank pages which follow,

continuation
;

is

ruled as if for a

and there
list

is

no mark of conclusion, or any'

thing to indicate that the work was regarded as finished.

"From Le Long's
it

of Bibles

in

Lingua Romanensi/
books were very

vvould

seem that the foregoing

and
if

five

popular with the people for whose use such

written
;

MSS. were
it is

they were written for the Vaudois, as

very probable the MS. before us was, this circumstance

must be regarded

as

an additional presumption against the

authenticity of those eonfessions of faith,

and other docu-

ments', in which the Vaudois are represented as distinguish-

ing between the books of the Apocrypha and the rest of

holy Scripture, in language exactly similar to that of the

Reformation.
of the books of

Sro

intimation of the apoeryphal character

MS. we

are

Wisdom and Ecelesiasticus occurs in the describing. Le Long, however, appears to

cites for

have had no suspicion of the honesty of Perrin and Leger,

whose authority he

almost

all

the

MSS. he
(the

notices

he speaks of Morland's volumes

which he erroneously

and F,

former of

calls D,) as if

they had been in his

time in Cambridge, but obviously without pretending to

any other knowledge of the fact than Avhat he inferred from Leger, whose words he quotes".
Dr
many

I agree v?ith

Todcl in his opinion, that

tvvelfth

of the Yaudois

documents attributed to the

much

later period.

and thirteenth century were of a n examination of some Waldensian MSS., which

bear marks of the antiquity which has been claimed for thom, will apjjear in a subsequent page. W. S. G.

i. pp. 368, 369. Yet in another place (p. 331) he spealcs in general terms of having seen at Cambridge the French version of the New Testament of 1534, with certain MSS. of the Yaudois. "IIujus quoque editionis exemplum EcclesEe Yaldensis monumentisMSS.

"Le Long, Bib.

Sac. Vol.

d2

XXXV
" It

INTRODUCTION.

may be well to remarlc, that there s nothing peculiar to the MS. we have been describing, in the order in which The same order it gives the books of the 'Nevr Testament. is to be foimd in many MSS. and early printed copies of
the Vulgate
" It
;

and, for example, n the edition of 1611, to

which I have already alluded, now before me.

is

also important to observe, that the

MS. before

us

has been in the University Library since the Restoration,

and that before that period

Archbishop Ussher."

it

was in the possession of

The Dublin MS.,

as

Dr Todd

states, contains a
its

morandum, which enables us

that
it is

to ascertain
is

date.

It

mewas

written in the year 1522, but there

reason to believe

a transcript from a

much

earlier copy.

I have adopted the Dublin

Codex^

as the principal

text of the

Romaunt Version
:

three reasons

of the

New
is

Testament, for
the most comit is

first,

because this copy

:

plete that has yet been discovered

secondly, because
:

more

accessible than any other to English critics

it

thirdly,

because

corresponds very closely with the Grenoble and

it

Zurich MSS., while

8086. Moreover,
it

has some aRnity with the Paris

MS.

bears internal marks of having followed

the text of a translation as old as the twelfth century.

This last assertion requires explanation.

leetion of

In the col-

MSS. which formerly belonged to Archbishop Ussher, and which is now in the custody of the University of Dublin, there are many documents called Waldensian,

which passed through the hands of Perrin, the histo-

aliquot voluminibus comprehensis adjectum, CantabrigEe in Bibliotheca

Publica,
1

me

evolvisse recordor,"

The Provost and Follo\vs of Trinity CoHege, Dublin, through tho kind intervention of Dr Todd, allow6d me to havo the use of this valuable MS. at my own house, and to transcribe the whole of it. I beg them
to accept this

my

very thankful and respectful acknowledgemcnt nf tho

favour they conferred upon me.

INTRODUCTION.
riari

XXXVll

of the Waldenses and Albigenses, previously to the

Perrin

year 1619, the date of his book.

faithful use of

made a very unin order that the

some of these doeuments,

doctrines and discipHne of the ancient Waldenses might

appear to assimilate more closely with those of the reformed

churches of Grermany, France, and Switzerland, than was
really the case.

Perrin ignorantly or fraudulently gave

proves to be

to

otliers

the dates of 1100, 1120, and 1130, which infalse.

ternal

evidence

Leger,

Morland,
fol-

and other writers^ on the

subject, misled

by Perrin,

lowed in the same wrong path; and such blunders have

had the

efect

of throwing a shade of discredit on the

whole collection.
But, although a portion of these documents cannot be

dated higher than the 15th and 16th centuries, there are

many of them whicli bear the stamp of the 12th and 13th. Some of the latter are poetical treatises, and others are
prose.

The most

celebrated of the metrical pieces are

La

Nohla Leyczon (The Noble Lesson),

La Barca

(The Bark),

Lo Novel Sermon (The ]Srew Sermon), Xo Novel Confort (The ]Srew-Comfort), Lo Payre Eternal (The Eternal Father), Lo Despreczi del Mont (Contempt of the World), L'avangeli
de
li

4 Semencz (The Gospel of the four Seeds).

AU

of

which were meant to convey as well instruction in sacred

history as religious precepts.

They

are

composed

in

the

Eomaunt language, and

specimens of them have been printed in the second volume

of Raynouard's Choix des Poesies des Trouhadours.

The whole
written,

of these savour of the twelfth century, to

style in

judge from a comparison of the

which they are

and of the structure of the

verse, with other

works
on

1 I confess to havo been one of tliese, in Waldensian subjects tvventy-four years ago.

my

earlier publications

XXXVU

INTRODUCTION.

of the Troubadours acknowledged to be of that age. of them,

*

One

the Noble Lesson/ contains two lines which seem

it

to indieate the period at which

was composed.

" Ben ha mil e cent ancz compl entierament, Que fo scripta l'ora, car sen al derier temp."

"

thousand and one hundred years have been fuUy

completed, since the hour was written,

last time."

for

we

are in the

A
Dante,

curious parallel

mode of

giving a date

is

found n

" Questa, privata del primo marito

Mille e cent ann e pi, &c. ^"

A
lished

metrical history of the Albigensian Crusade, pub-

by M.

Fauriel, contains a similar passage.

" li vers de la chanson

Que fon ben comenseia

Del Senhor Jhesu
C.'avia M.cc. e

l'an

de

la

encamatio
mentizo,
est

Crist, ses

mot de

x ans que venc en

raon^"

Another oecurs
"

in the beginning of

one of the most

celebrated of the Troubadour poems, the Brevari d'Amor.

En

l'an

que hom,

ses fallensa,

Comtava de De Jhesum

la naissensa

Orist mil e dos cens.

Comenset,

lo primier dia
l'albor,

De

primavera, sus

Aquest Breviari d'amor^."

I have thought

it

necessary to dwell upon these pas-

sages, because various constructions have

been put upon

the words Bel ha mil

e cent

ancz,

and much controversy has

its

arisen as to the date expressed

by them.
exemption
p. 101.

The
1

general tenour of the poem, and

xi.

II

Paradso, Cant.

See Cary's Translation, Vol.

Pars, 1837.

iii.

Histoire de la Croisade contre les Albigeois, traduite ot publie par

M.

C. Fauriel, p. 16. line 206.

3

Lexique Roman, Raynouard,

Tom.

i.

p. 515.

INTRODUCTION.

XXXX

from the bitterness which prevailed after the Albigensian

Crusade, at the beginning of the ISth century, together with the absence of
all

allusion to certain theological ques-

tions that arose at the

end of the 12th, and the beginning

fix its

of the 13th century, seem to

the year 1100 than 1200.

composition nearer to

But there are indications also of a later period; and in order that debateable ground may be avoided in this discussion, let it be allowed that *the Noble Lesson' was composed not long before, or
about the year 1200, in deference to the opinions of those
critics

who

are unfavourable to an erlier date^.

]Srow 'the

Noble Lesson,'

as it

is

printed in Eaynouard's

Choix des Poesies des

pieces,

Trouhadours,
it,

which are coeval with

coUection, quote the

New

and other metrical and are found in the same Testament n terms correspond-

ing almost verbatim with texts in the Dublin

MS. of the

Romaunt Version
'

consequently the original copy, which

served as the bass of the Dublin Codex, must have been

older than the ISToble Lesson,' and the other treatises which

and must have ben extant in the 12th century. The following examples will shew the similarity between the text of the Dublin MS. and that cited in 'the Noble Lesson.'
cite it;

NOBLB LESSON.
Q,ue en la crepia lo pauseron, cant fo na lo fantin,

DUBLIN MS. OP

N. T.

envehipe en pan e pause luy

en la crepia,

Luc.

ii.

7-

De pan

l'enveloperon.

Lines 218, 219.

E
donar.

carta de

refu

se

deguessa

Donca Moysent

perque

co?

Line 239.

mande

esser

dona carta de refu

See the discussion of

this question in tho nineteenth

British Magazine, especially the papers

Volume of the by a writer on " The Poems of

Elliott's

the Poor of Lyons," p. 260265.

ticse,"

See also

"Horas Apocalyp-

Voh

II.

Part

iil.

Ch.

7.

xl

INTRODUCTION.
NOBLE LESSON.
DUBLIN MS. N.
T.

E
Dio a

neun non departa, o que

ajosta.
la

Home
ajoste.

non departa czo que Dio

6.

Line 241.
di,

Matt. xix.
dic

Ma
non

novella

al

postot

Yo
postat.

a vos, non jurar al

v. 34.

jurar.

Line 245.
teo amic, e aures en

Matt.

Ama
odi
li

li

Amares

lo teo

proyme,

e aures

enemic.
li

Line 252.
vostre enemic,
lical

en odi lo teo enemic.

e

Ma ama
facze
vos.

Ama
per
li

li

vostre enemic, e facze

ben ha aquilh
Line 254.

ayreron

ben a aquilh que eyran vos e ora

perseguent, e per
li

aque44.

E
per
li

aura per

li

perseguent,

sonant vos.

Matt. v.

42

acaisonant vos.

Line 255.
son

Car,
era
fait

segont

l'escriptura,

E
1

moti antichrist son ara

ii.

faict.

moti

antichrist.

Line

John

18.

460.

NOVEL SERMON.

Que poc
appella.

son

li

eleit e

moti

li

Ma
poc son

moti son
li

li

appella,

ma

eleyt.

Matt. xxii. 14.

NOVEL CONFORt'.
L'ost celestial.

DUBLIN

3MS.

N. T. lo-

Yo
cant
viii. 9.

vic grant

compagnia

Que neun non po comtar

es grant

qual alcun non poia numbra. Rev.

compagnia.

Tlie

same may be said of some of

:

tlie

older devotional

prose treatises
^

'

The Book of

Virtiies,' for instance,

which

It

has been observed that the last stanza of

Lo

Novel Confort con-

tains lines \vorthy of

Dante
la noyt tenebrosa,

" Vene, e non atende a

Lacal es mot

sciira, orribla,

e spavantosa,

Aquel que ven de noyt, ja

l'espos, ni l'esposa,

Non
"

hubrire a lui la porta preciosa."

Come now, and

For
ne'er to

wait not for the gloomy night,

shall bride

Darlcsome, obscure, appalling, terrible:

him who comes by night

Or

heavenly Bridegroom ope the

pi'eeioiis

door."

INTRODUCTION.
oFers internal evidence^

xli

of having been composed before

the year 1200, contains citations from the Gospels and

Epistles in the very words of the
^

DubHn MS.^;

conse-

later date quoto Scripture by chapter and Authors of the ISth, 14th, and 16th centuries; but ' the Book of Virtues,' and others of probable antiquity, do not refer to chapters, and quote no writer later than St Bernard for instance " Auvas Mel es habitar al canton de la meysoneta cal cosa di Saloraon El dis que cutn la fenna tenczonosa, en la mayson de li convilli." Ussher, MSS. C. 6, 22. fol. 47. Trin. Col. Dublin: "Auvas qual cosa di lo Segnor. Enprene de my, car yo soy soav e hurail de cor e atrobare repous alas AU the scriptm-al quotations are introduced vostras armas." Fol. 60. b. in a similar raanner, and the Treatise is full of them. I do not think there is a page vvithout at least one, or an application of scriptural words. The raore modern Treatises, such as, Lo Tresor e lume de Fe, containing quotations from \Vycliff, Aquinas, Hugo de St Victor, &c. cite Tota plantacion laqual lo meo payre chapters, e. g. " Christ di, Mat. 15

The ^Valdensian MSS. of

and refer
to

section,

celestial

lo

non plante sere arauca." Segnor en l'avangeli, John 5

11

Prolic. p.
:

3. fol.

177. b.

"De laqual

di

son en

monument

L'ora ven en laqual tuit aquilh que auviren la vocz del filh de Dio, e isslren, aquilh que
e

vta, mas aquUh que feron mal en rexuression lume di Fe, fol. 181. 2 The follovvng texts from 'the Book of Virtues' and the Dublin Codex will shew the almost literal accordance between the two MSS.

feron ben en rexuression de

de judicl."

Lo Tresor

IjIBER

VERTUTUM.
DUB.

MS. TRIN. COL.

22.

NEW

TESTAMENT.

C. 5,

VUBUN MS.

Vos demanda e non recebe, emperczo car malament vos demanda,

Fol. 18. a.

Nos deven
solaraent ali

esser sotraes

non tant
amesura,
Fol.

bon
li

e a

li

Vos demanda e non recebe, emperczo que malament demanda. James iv. 3. Sia somes non solament a li bon, o a li amesura, mas acertas a
. .

mas

acerta a

sencza regla.

li

sencza regla.

1 Pet.

i.

18.

27. a.

La mia
pacz
laisso

pacz dono a vos, la mia

Yo
vos la

laisso

a vos pacz, yo dono a

vos.

Fol. 60.
el lo

mia

pacz.

John
el

xiv. 27.

Si alcun

ama my,
yo e
.

gardare la

Si alcun

ama mi
e
.
.

gardare la

raia paroUa, e

meo payre

amaren luy
pres luy.

. .

e faren istage ena-

mia parolla, amaren luy

.

yo e

lo

meo

paire

e peniianren enapres

luy.

Aquel que non ama mi non garda la mia parolla. Fol. 35.
Si vos gardare
li

garda las mias parollas.

23, 24.

Aquel loqual non ama mi, non John xiv.

Si vos gardare
li

meo comanda-

meo comandala

ment, vos permanre en la raia araor,

Fol. 35. b.

raent, vos

permanre en

mia amor.

John

xv. 10.

xlii

INTRODUCTION.

quently this

Romaunt Version must have been the producit.

tion of a period coeval with, or anterior to, the treatises

which quote

Further observations on this point are

reserved for another part of this Introduction.

Among
1.

the pecuHarities of the

Dubhn MS.

the foUow-

ing various readings

may be noticed. Wherever the words Filius Hominis (Son of Man),

they are translated, Filh de la

occur in the Vulgate,

Vergena^ (Son of the Virgin),

this
i.

throughout the whole of

Version of the
Matt.

Ne^

Testament.

See notes to John

51.
2.

xviii.
li

After the 14th verse, the words

seo deciple dis

Mas

Yeshu regardent en
inserted before Si
3.

a Simont Peyre^, are

tu,

lo teo fraire

peccare en

&c.

Mark
John

xv. 39.

Verament aquest home era de Dio, for

era al commensament,
lo

Vere hic homo Filius Dei erat.

4.
i.

1.

Lo Filh

e lo

Filh

era enapres Dio, e Dio era

Fih, for In principio erat

Verbum, &c.
5.

Acts

xvii.

19 and 34.

Al

luoc de la desputa, for

ad

Areopagum ; and again

for Antipatrem.
6.

in chap. xxiv. 31, luoc de la desputa,

Eph.

V. 30.

'"Enayma
ley,

Christ la Gleisa,
la

car nos

sen

membre

del cors de

e de

carn de

ley,

e de

li

os

This reading, Son of the Virgin, occixrs in tho

GrenobleMS. No.
Zurich MS. No.
ni.

488.\
>
'

Romaunt
1.

Versions.

MS. Paris MS. Paris MS. Paris MS.

Paris

No. No. No. No.

8086.

6330.
6987.
7013.

Apoc. ch.
do.
do.

do.
do.

Old French
Versions.

MS. No.

6.

B. L. F.

Bibl.

de l'Arsenal, do.

do.

2 In a Paris Breviary of 1492, the same interpolation is found in the Gospel for the Tuesday after the third Sunday in Lent " Resipiens Jesus in discipulos, dixit Simoni Petri, si peccaverit in te, &c." But
:

these words do not occur in the Breviary of Clemont VIII., nor havo I

been able

to trace

them

to

any known copy of tho Gospel of St Matthew.

INTRODUCTION.
de
ley.

xliii

The feminine pronoun

ley refers

the relationship

to the

Church nstead of to Christ. 1 John V. 7. " Lo Paire, lo Filh, e lo Sanct Sperit." 7. 8. 2 John 1. "Yo velh a la dona Electa e a li na " Senior Electce dominse, et natis ejus." Verse de lei," for
13
:

"

Electa,

li

filh

de

la toa seror

saludan tu."

Electa

is

used as a proper name.

xliv

INTRODUCTION.

THE GRENOBLE

MS.

No. 488.

iTHE FIRST CHAPTER OF THE GOSPEL ACCORDING TO ST JOHN, FROM THIS MS.

INCIPIT

EVANGELIUM SECUNDUM JOANEN.

CAP.
I.

AYCI COMENCZA LO SANCT EVAlGELI DE SANCT JOHAN.

1

Lo
dio

filh

era al comenczament.
filh.

lo' filh

era enapres

2 3

dio era lo

Aiczo era

al

comenczament

enapres dio. totas cosas son faitas par luy e alcuna

4
5

6 7 8
9

Czo que fo fayt en luy era vita, e la vita era lucz de li home. e la kicz luczic en las tenebras e las tenebras non cumpreseron ley. Home fo trames de dio alqual era nom
cosa non es fayta sencza luy.
:

Aquest venc en testimoni, quel dones testimoni de lume que tuit cresessan par luy. El non era hicz, mas quel dones testimoni de lume. Lucz era
Johan.

veraya laqual enhimena tot

10 mont. 11 lo 12
li

El era

al

mont, e
luy.

lo

home venent en mont fo fayt par

aquest
luy,
:

mont non conoc

luy,

EI venc en

las proprias

seo non receopron luy.

Mas

calsque quals receofilh

pron

done a

lor
(sic)

poesta esser fayt

al

de

dio,

13 aquilh liqual cre

nom de

luy.

Liqual non
carn

son de sanc, ni de volonta de carn, ni de deleit dme 14

(sic)

mas son na de

dio.

la parolla fo fayta

e abite en nos, e nos veg-uen la gloria de luy, gloria

enayma dun engenra

15 verita.

del payre, plen de gracia e de

Johan dona testimoni de luy, e crida diczent Aquest es loqual yo dis, loqual es avenir enapres mi.
I

have not departed from

tlie

MS. copy

received from Grenoble,

cither in the use of Capital letters, or in punctuation.

L^''

'^uy^yL<:ym

^-t^L/^/'e9?W't

4S.

Sttn4^e^a/iu,nicci
?tto?kttif Hc> lotethtt^tbfimta^ni^^

^l^^e^to

Ilt^tt*^p

^^^^ itont;*^ lE
JUU%tx> mttaibK^to atb
^yu^XVi M^St at t^ 4n ^Mym > tljib<!ttccto|tmc
.

intart) ^at>w'itt4'^K>*l>

M q^tt ynci iJ^aPttlea -^*

f^

Up loftmt^^l' qtt^tiobt"
^tttmy^a%t^it'&mi tmr^ |t^tu ^tt ^ttt 8 4ti?hm 1 (i^na ^tt-ptfll

INTRODUCTION.
16 El fo fayt devant mi, car
tuit
el

xlv

era prumier de mi.

la pleneta

E
de

nos
luy.

receopen gracia per gracia de

ley fo

dona per Moyses, gracia e verita fo 18 fayta pr Yeshu Xrist. Alcun non vic unca dio. Si non un engenra filh de dio, loqual es al sein del payre 19 el meseyme o recointe. Aquest es lo testimoni de
17 Car la
Joh'

quant

li

Judio de Jerusalem trameseron

a luy
qual

preyres e diaques quilh demandessan a luy,

Tu

20

sies ?

el

cunfese e non denegue e cunfesse, car yo

crist.

21 non soy

ilh

cosa sies tu Elia ?

el dis,

demanderon aluy, Donca qual non soy. Sies propheta ?

22

el

responde non.

Ilh diseron a luy,

Donca
El

qual

sies

tu ? que nos donan respos a aquilh liqual trame-

23 seron nos.

Qual dicz de tu meseyme?

al

dis

yo

vouz del cridant

desert endreicza la via del Seglo

24 nor enayma Isaya

propheta
li

dis.

25 eran ista trames eran de

fariso.
si

E E

aquilh liqual
ilh

demande-

ron luy e diseron a luy. 26 ni

elia,

Donca

tu non sies Xrist,

ni propheta, perque bateias ?

Johan responde

a lor diczent,

Yo

bateio en aiga.

Mas

al

mecz de
mi, del

27 vos ista loqual vos non sabe.

es a venir enapres

El meseyme es loqual

mi

loqual fo fayt derant

qual yo non soy dcgne de desliar la corea del cauc-

28 zaraenta de luy.
tania
(sic)

Aquestas cosas foron faytas en betotra Jordan alqual luoc Joh' era batteiant,
Joh' vic

29

Mas en lendeman

Yeshu venent

asi,

e dis,

Vevos lagnel de dio vevos aquel que tol peca del Baron ven ena30 mont. Aquest es del qual yo dis. pres mi loqual fo fayt derant mi loqual era premier Mas emperezo yo venc 31 de mi. E yo non sabio luy. 32 batteiant en ayga quel fos manifesta en Isriel. E
Joh' donava testimoni diczent

Car yo vic lesperit desendent del cel enayma cohimba e permanent sobre
:

33

luy.

yo non sabio

kiy,

mas aquel que trames mi

Sobre loqual tu veyres

batteiar en

aygua

dis a mi.

xlvi

INTRODUCTION.
lesperit

desendent e permanent sobre

al

luy.

Aquest

34 es loqual batteia

Sanct Sperit.
filh

yo

vic luy e

doney

35 testimoni car aquest es

de

dio.
li

Johan

istava de-

36 reco en lautre iorn e duy de

deciple de luy e redio.

37 gardant Yeshu anant

li

dis.

Vevos lagnel de
si

duy deciple auviron luy parlant e segueron Yeshu.

vesent lor seguent
dis

38

Mas Yeshu vout

lor.

Qual

cosa quere? liqual diseron a kiy,

Eabbi, laqual cosa

luoc habitas ?

39 es dit e entrepta, Mestre, alqual

el

dis

lor

venc e

veia.

ilh

vengron e vigron
aqui aquel iorn.

alqual luoc permases e permaseron

Mas Andrio frayre duy liqual avian auvi 41 de Johan, e avian segu Yeshu. Aquest atrobe premierament Simont lo seo frayre e dis a luy, Nos
40

Mas

era hora enayma deczena.

l

de simont peyre era un de

42 atroben Mesias loqual es entrepreta Xrist, e amene hiy

a Yeshu.

Mas Yeshu regardant

peyre.

hiy

dis,

Tu
el

sies

Simont
43 es

filh

de Jona tu seres appella Cephas loqual

entrepta

Mas

en

lendeman

vole

anar en Galilea e atrobe Phelip e Jesus dis a luy, 44 sec mi. Mas Phelip ra de Bethsayda de la citta Phelip atrobe Nathaniel 45 dAndrio, e de peyre.
e
dis

a luy,

Nos atroben

Yeshu

filh

de

Joseph

46

ley,

de Nazareth de Galilea, loqual moyses scrips en la E Nathanael dis a luy. Alcuna e li propheta.

cosa de ben po esser de Nazareth.

phelip dis a
si

47 luy ven e
dis

veias.

Yeshu

vic nathanael venent a

de

luy.

Vevos en

verita

un

Israellitienc alqual

48 non es engan.
guies mi.

nathanael dis a luy.

luy.

Dont

cone-

y respondent dis a

Yo

vic tu

cum

tu fosas sot la figuera premierament que Phelip ap-

49

pelles tu.
sies filh

nathanael respondent dis a luy.

O
tu.

Mestre
re-

50 tu

de

dio, tu sies rey

de

Isriel.

Yeshu

spondent, dis a luy.

Crez ear yo dis a

Yo

vic

tu sot la figuira, tu crecz, veyrez maiors cosas daques-

INTRODUCTION.
51 tas.

xlvii

(iis

luy,

Yo
filh

dic en verita en verita a vos.

li

Vos veyre

lo cel ubert, e

angel de dio montant e

desendent sobre lo

de la vergena.

In a small volume published by M. ChampoUion-Figeac

in 1809,
tois

under the

title

of Nouvelles Recherches sur

les

Pa-

ou Idiomes Vulgaires de la France, the author, who was

then one of the conservators of the library of Grenoble,

gave the following account of a manuscript copy of the

New

Testament.

" It

must not be forgotten that

in not very

remote
the Ro-

times Piemont had no other language than that of the south of France, of Italy, and of Spain, that
is,

maunt.
stiU

Nobody

disputes the fact

and

it is

incontestibly

proved by the boolcs of the Vaudois of Piemont which remain to us. These books consist of certain manuvery rare n France and everywhere
else,

scripts,

unless

it

be in England, where at Carabridge there ought to be several manuseripts sent to Oliver CromweU in 1658, at
his

own

are in

by the Vaudois Pastors. AU these books the vulgar tongue, and date from the tenth century ^,
request,
earlier,

and even
guage.

according to some authors.

The

library

of Grenoble possesses a manuscript in the Vaudois lanIt is

Ne^

Testament on vellum, a square l2mo,

ISTo.

written in round letters and in two columns,

8595.

It

appears to be of the thirteenth century, and

the catalogue of

is
'

noticed in

M.

Caulet's coUection as a

New

Testa^

ment translated
" It
will

into Spanish.'

be seen at a glance, by comparing the passages eited by Jean Leger, in his Histoit^e des Eglises Vau~
doises,

that this

New

Testament belongs to the sect and

language of the Waldenses.

What

I have said of the

scarcity of manuscripts of this Idnd, induces

me

to publish

the parable of the Prodigal Son, extracted from the

^

MS.

in

M, Champollion-Figeac

follows the error caused

by Perrin's mis-

statoments concerning somo of those

MSS.

Xlviii

INTRODUCTION.
This extract

the Grenoble library.

may be compared

with

Provenal fragments of dierent ages published by M.

MiUin (query Millot ?) in his guage and Literature^'"

Eight years ago,
attracted
this

'

Essay on the Provenal Lan-

account of M. Champollion-Pigeac
I

happened at the time to be engaged in a controversy on the authenticity of the Waldensian MSS. Doubts had been expressed as to the existattention.

my

ence of any ancient version of the

opportunity of ascertaining the
fore addressed

New

Testament
letter

in the

language of the Waldenses, and here seemed to be an

fact.

was there-

by

me

to the keeper of the Public Library

of Grenoble, requesting information touching the Codex

described by M. Champollion-Pigeac, and the following

answer was received from M. Ducoin, dated Dec.

"

3,

1840

translation of the
is

New

Testament into the Vaudois

dialect

preserved in the library of Grenoble, numbered

488.

This manuscript (the authenticity of which has never

been doubted)
it is

It

is believed to be of the thirteenth century on vellum, and has iUuminated capitals and ornaments. Some pages have been damaged, but is in small 4to.

only slightly.
"

The MS.

contains, in the following order,

The

four Gospels,

AU

the Epistles of St Paul, St James, St Peter, and St John.

The Acts of the Apostles. The Apocalypse.

Proverbs.
Ecclesiastes.

The Book
The whole

of Wisdom.

Ecclesiasticus
is

and

Canticles.

written in the Waldensian Language."

fac-simile

M. Ducoin afterwards favoured me with a

of the Grenoble MS., from the beginning of the 3rd chap1

Nouvellcs Reclierches sur les Patois ou Idiomes Vulgares de la

France, pp. 24, 25.

INTRODUCTION.
ter of the Gospel according to St Luke, the

xlix

wording of

which does not agree exactly with the corresponding passage in the Dublin and Zurich
the words,
filh

MSS.

It difers in placing

Mas

la parolla del Segnor fo faita sobre Johan

first

de Zachara al desert, at the beginning of the

But the frst Chapter of St John''s Gospel, printed in this Volume, and the extract, supplied by M. Champollion-Figeac, from the
verse, instead of at the

end of the second.

parable of the Prodigal Son, are in almost literal accord-

anee with the diction of the Dublin Codex, so that the

two copies must have been made from the same prototype.

The

capitulation observed in the Grenoble

MS.

is

not

inconsistent

with

its

alleged

antiquity,

such

divisions

having been introduced by

of the 13th century,

Hugo de

St Victor in the middle

Wishing for more particulars than those given by M. Champollion-Figeac and Ducoin, I requested M. Alexis
Muston, Pastor at Bordeaux,
in the

department of the
to

Drme,

to examine the Grenoble

MS. and

communi-

cate the result.

M. Muston's description
script of

is

to this efect

"

The Manu-

Grenoble

is

an octavo ^ in veUum, with the excep-

tion of thirty leaves at the end, which are of paper.

" It is written in

two cohimns,

after the first pages,

wherein the

lines

run along the whole breadth of the pages.

" It has no special title nor date in

it

contains

serve to

any part of it, but some vignettes drawn with a pen, which may determine its age by means of the costumes of
is

the figures.
"
it

The binding of the Manuscript

is

of

wood

formerly
Avith

was covered with red leather, and fastened

wanting.

two

brass clasps, one of which

1 The reaclei' \vho is familiar with ancient MSS., will understand that the 8vo of M. Muston, the sniall 4to of M. Ducoin, and the square 121110

of M. Champollion-Figeac,
e

may be

tho samo.

INTRODUCTION.
'*

The

label pasted

on the back of the volume

hacl the

words Bihle en Espagml.

underneath
again below
is
it,

These are partly

It is to

effaeed,

substituted the title Bihle en Latin,

Bihle Vaudoise.

and and

M. Champollion-

Figeac that we are indebted for the

last title.

" It eontains the four evangelists in their usual order,

eaeh having a preface entitled Prolie.

Next, th Epistle

to the Romans, the two Epistles to the Corinthians, the

Epistles to the Galatians, Ephesians, Philippians,
Colossians.

and the

The iwo

Epistles to the Thessalonians, the

two Epistles to Timothy, the Epistles o Titus, to Philemon, and to the Hebrews. Then the Epistle of St Jamcs, the two Epistles of St Peter, the first Catholie Epistle of St John. The Epistle la trs chre, and the Epistle au trs clier, (meaning to the Eleet Lady whom I love, and to the well-beloved Gaius), and the Epistle of St Jude.

Then come the Acts

{un resum) of the

of the Apostles,

the

Apocalypse,

an extract from Proverbs, Ecclesiastes

entire, a

summary
list

Books of Wisdom and

Ecelesiasticus,
is

and

lastly the Canticles.

On

paper there

of the

passages appointed to be

read 'on the

Sundays
:

and

Festivals throughout the year,' beginning thus

Aici com-

mena

lo registre

de

li

evangeli de las Escripturas per lo

cercondament del
Segnor.

an, e

premierament en l'avenament del

13.

Dominica prima Ep. Rom.

Sahent aquest temp.

Aqual que ven al nom del. Eeria 4. Ep. Jaq. Peria 5. Tim. 2. Luc. 3.' 4. S. Matt. 3. " Over against the Services for Christmas-day is this note In Nativitas Domine ; in galli cantu (sic).
St Jean 21.
:

" Affcer this list of passages

comes a short commentary

on the

eig'ht Beatitudes, (Matt. v.)

Then a

tabular para'

phrase of the Lord's Prayer, which ends with

Deliver us

from
"

evil.'

chapter of the

The volume ends with an Book of Numbers.

extract from

the

27th

The

7th verse of the

INTRODUCTION.
5th

li

chapter of 1 John reads

'
:

Trey son

liqual

donan

testimoni

al cel lo Paire, lo Filh, e lo

Sant Sperit, e aquisti

not altogether the

trey son un.'

"

The

division of the chapters

is

same as that now in use, but there is very little variation." Such is M. Muston's account of the Grenoble MS.; and it will be observed that the contents of this volume
agree so very nearly with those of the Manuscript noticed

by Le Long, and Natalis Alexander, (see pages xxv. xxvi. supra) and which once belonged to Thomassin de Mazaugue,
that

we may
in

infer

it

to be the same.
is

I have ascertained that there

not a copy of the

tfae

New

Testament

Eomaunt

to be found in

Public Library
it

at Aix, the native place of Thomassin,

where

was

lilcely

to have been preserved.

4to, and M. Ducoin designates the Grenoble MS. a 4to. The " rather ohlong" shape described by M. Ducoin may have led M. Muston to call it an 8vo. Thomassin de Mazaugue re-

Thomassin de Mazaugue's MS, was a

presented his book to be 400^ years old at the beginning

of the last century
as the year 1300,
this would carry its date back as far and it tallies with the age assigned to it Thomassin added that "the version was
;

by M. Ducoin.

older than the manuscript^."

Here

again, in its antiquity,

that of the Dublin

MS.
to

Scriptural passages,
festivals of the ycar,

we identify its text with M. Muston's notice of the list of be used at certain seasons and
"

and of the terms

Domnica," "Feria,"

" In galli

Cantu," shews that this copy of the

in

New

Tes-

tament was

use before any great secession from the

talcen place.

Eoman Church had

from
1

And,
tlie

finally,

the extract

John

v.

7,

bears witness to the avowed belief of

the transcribers in the doctrine of

1

Holy

Trinity.

" Oanitiem 400 annorum."

"

Vevsionom vero esse antiquiorem."

lii

INTRODUCTION.

THE ZURTCH

MS.

THE FIRST CHAPTER OF THE GOSPEL AOCORDING TO

ST JOHN,

FROM THIS

MS.

INCIPIT

EVANGELIUM SECUNDUM JOANEN.

CAP.
I.

Lo

filh

era al comenczament.
lo filh.

lo filh era al

enapres

2 Dio.

Dio era

Aiczo era
faitas

comenezament

3 enapres Dio.

Totas cosas son

par luy.

alcuna

4 cosa non es faita sencza luy.

'Czo che fo
li

fait

en hiy
la lucz

5 era vita, e la vita era lucz de

hiczit

home.

E
nom

en

las tenebras, e las

tenebras non cumpreseron

6 ley.

Home

fo trames

de Dio, alqual era

chel dones

Johan.

7 Aquest venc en testimoni,

testimoni
lucz,

de

8 lume, que tuit cresesan par luy. 9 quel dones testimoni de hime.

El non era

mas

Lucz era vraya laqual

10 enlumena tot

home venent enaquest mont. El era al mont, e lo mont fo fait par hiy, e lo mont non conoc El venc en las proprias, e H seo non receopron 11 luy. Mas quanti quanti receopron luy done a lor 12 luy.
potesta esser fait
filh

de Dio

aquilh liqual creon al

13
14

nom de

hiy.

Liqual non son de sanc, ni de volunta

de carn, ni de deleit de baron, mas son na de Dio. la paroUa fo faita carn, e habite en nos, e nos veguen la gloria de luy, gloria enayma d un engenra 15 del paire plen de gracia e de verita. Johan donava testimoni de luy, e cridava diczent Aquest es loqual

yo

dis,

loqual es a venir enapres

mi

el fo fait

devant mi,

16 car el

era premier de mi.

nos tuit receopen gracia

17 per gracia de la pleneta de luy.

Car

la ley fo

dona per
Xrist.

Moyses mas

gracia e verita fo faita per

Yeshu

My

^X
7^L':7^_2:^6

Ay/:'U''\.y

y\)clip bc\<tvcgd bn^tuvca c hn%tacnfte cliflma fcno^ bcht

^i fohva htof'a
^lr
fo-

^no^

fl)

bc jacavta

Ot

K paci cli pvcyv<i

hina, ct

INTRODUCTION.
18 Alcun non vec

liii

imquam

Dio,

si

non un engenra

lh,

loqual es al sen del Paire, e el

meseyme ho
li

reconte.

19

aquest es lo testimoni de Johan, cant

judios de

Jerusalem trameseron luy prevers e diaches quilh de-

20 mandesan

luy.

Tu
;

qual sies?

lo

cunfisse e

non
de-

21 denegue e cunfisse

car yo non soy Xrist.

ilh

manderon luy, Donca qual cosa ? Ses tu Helia ? E el dis. non soy. E el responde, Sies tu propheta? qual sies ? que nos 22 non. Donca ilh diseron a luy,
donat respost

a aquilh quel trameseron nos.

?

Qual

23 cosa dis de tu meseyme 24 Ysaia propheta

25 eran de
luy,
li

el

ds,

yo voucz del

cridant al desert, endreiza la via del Segnor

dis.

enayma

pharisey.
si

E aquilh que E demanderon

eran ista trames

luy e disseron a

Donca

tu non sies Xrist, ni Heha, ni propheta,

?

26 perque babteias
27 non sabe.
mi, loqual

Johan responde a

lor, diczent,

Yo

babteio en aiga,

mas al mey de vos iste aquel vos El meseyme es loqual es a venir apres fo fait devant mi, del qual yo non soy

28 luy.

degne che yo desligue la correa de la cauczamenta de Aquestas cosas foron faitas en Bethania, houtra
Jordan alqual luoc Johan era bapteiant.
li

29

lo

vec en l'autre dia Yeshu venent a

lagnel de Dio, vevos aqual qui tol
li

dis,

Johan Vevos

pecca del mont.

30 Aquest es del qual yo

31 loqual fo
fait

Baron ven apres mi, devant mi, car era premier de mi. E yo
dis.

non sabio
32 ayga quel

luy,

Mas emperczo yo
en
Isriel.
;

vinc babteiant en

fos manifesta

Johan done

tes-

timoni diczent

car yo vic l'esperit deissendent del

33 cel enayma columba, e

non sabio
ayga
34 tcia

luy,

permanent sobre luy, e jo mas aquilh, que trames mi babteia en

Sobre loqual tu veires resperit desluy,

dis a mi.

cendent e permanent sobre

al sant sperit.

aquest es loqual bab-

yo

vic e

doney testimoni, car

liv

INTRODUCTION.
filh

35 aquest es

de Dio.
li

36 dia e duy de 37 annant,

dis.

Johan istava dereco en lautre deciple de luy, e regardant Yeshu

Vivos lagnel de Dio.

E
lor,

li

duy deciple

38 auviron luy parlant, e segueron Yeshu.

vont vesent lor seguent
liqual disseron
si,

Mas Yeshu
Qual quere?
dis

dis

luy, Eabi, laqual cosa es dicta entre-

39 petra, Mestre, alqual luoc habitas ?

el

lor,

vene e

veia.

ilh

vengron e vigron alqual luoc perdia.

mases e permaseront en apres luy aqual

40 hora enayma deczena. Mas Andrio
Peire era un de
li

Mas

era

lo fraire de Symont duy liqual avian auvi de Johan, e 41 avian segu Yeshu. Aquest trobe premierament Symont lo seo fraire e dis a luy. Nos atroben Messias
;

42 loqual es entrepetra Xrist, e mene luy a Yeshu.

Mas

Yeshu regarda luy

43

dis,

tu sies Simont
es

filh

de Johana

tu seres apella Cephas, loqual

entrepetra Peire.
Galilea, e trobe

Mas en lendeman

el

vole issir en

Mas Phelip era de Beth45 saida de la cipta dAndrio e de Peire. Mas Phelip atrobe Nataniel e dis a luy. Nos atroben Yeshu lo filh de
44 Phelip e dis a
luy, sec mi.

Joseph de Naczareth loqual Moysent scrips en

46 e
li

la ley,

propheta.
issir

Nataniel dis a luy, Alcuna cosa de

?

ben po
47
veias.

de Naczareth

Phelip dis a luy, ven e

Yeshu vec Nataniel venent a li, e dis de luy. vray Isrelitienc alqual non es engan. 48 Vevos Nataniel dis a luy. Dont conegris tu mi? Yeshu relo

sponde e

dis

a luy.

Yo

vic tu

cum

tu fossas sot la

49 figuiera premierament che

responde a
luy, et dis.

felip apelles tu.

Nataniel

Mestre tu

sies filh

de Dio,

50 tu sies rey dlsriel.

Yeshu responde e

dis

a luy, creses

car yo dis a tu, yo vic tu sot la figuiera ? tu veires

51 maiora cosa daquestas.

dis a luy,

Yo

dic verament,
li

verament a

vos, vos veire lo cel ubert, e

lo filh

angel de

Dio montant e descendent sobre

de

la vergena.

INTRODUCTION.
This
is

Iv

from a copy of the

New

Testament, mimbered

C if f

ancl is in the

same

dialeet of the

Eomaunt

as the

Dublin and Grenoble MSS.

The

Librarians of the Public

Library of Zurich, Messrs Orelli and Hrner, have furnished

me \vith a fac-simile taken from

and with a transcript of John
Sacra, Vol.

the 3rd chapter of St Luke,

i.

Le Long
MS.

(see

page xxv.,
ascribed

supra) inserted a notice of this

i.

in his Bibliotheca
is

p. 368, in which the translation

to a Waldensian Barb, with the very rambling remark,

that the Codex, according to the opinion of Ottius, was

written after the year 1100.

Le Long

himself had pro-

bably not examined

it.

Dr
"

Orelli gives the following description of the

MS.
-f|-,

Manuscript copy of the

New

Testament
4.

of

the 14th century, written on paper, in 12mo, and

tains 603 leaves.
title is

Its size is

5^ inches by

now conThe Latin

more modern hand, of about the year 1700, and is exactly the same as that whieh J. Baptista Ottius communicated to Le Long, with the omission of the words Scriptus post annum M.C., which though very true of themselves, are too indefinite, and therefore almost ridiculous. For I, who have accurately inspected almost all the MSS. of Switzerland, and some of those of Gerwritten in a

many,
"

am

of opinon that this was written between the

years 1350 and 1400.

Some

leaves are wanting at the beginning, so that

the Codex

now eommences
. .

in the middle of the last (I7th)

verse of the 3rd chapter of St Matthew, dicsent Aquest es

lo meo jilli ama alqual. (placami) the last word is illegible. With the exception of the beginning, the Codex is perfect, and in excellent preservation. The fac-simile which you request to have, we send. You will observe that the words are omitted in the second verse, Luke iii. 67r pyjLepw^
:

Ka Kdi(x(pa, or,

aecording to the Latin Vulgate, from which

Ivi

INTRODUCTION.

the Waldenses translated the

dialect, suh principbus

New

Testament into their

et

Sacerdotvm Anna

Caiapha."

do not understand what Dr

Orelli

means when he

2nd verse of Luke iii." The expression "sub prineipibus Sacerdotum Anna et Caiapha," is rendered in Romaunt by sot li princi de li preyre
says that "words are omitted in the

Anna e Caypliacz. 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 Ist 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

liltely

to introduce.

INTRODUCTION.

Ivii

THE LYONS MS.

CHAPTER
A.

I.

OF THE GOSPEL ACCORDING TO ST JOHN, FROM

THB NEW TESTAMENT IN THE PROVENCAL LANGUAGE, PRESERVED IN THE PUBLIC LIBRARY AT
MS. OF

LYONS.
1

No.

69.

In principio erat verbum, et verbura erat apud

Deum,

2 e

Deus era

la paraula.

Aiso era el comanzament

faitas
lui

amb

3 Deu. 4 nient.

Totas cosas so

per

lui,

e senes lui es fait

Zo ques

fait

en

era vida, e la vida era lutz

5 dels homes.
6

la lutz lutz

en tenebras, e

las

tenebras

non

la prinsero.

Us hom

fo

trames de Deu, alqual era

noms Johan.

Aquest venc en testimoni que testimoni

hii.

8 dones de lum, que tuit crezesso per 9 hitz, mais testimoni donet de lum.

No

era el

Era

hitz vera,

que

10 enhimena tot 11 era,

el

home venent en aquest mon. El mon mons es fait per lui, el mons nol conos. En sas
li

12 propias cosas vee, e

sei nol

recevenbero.
els pozestats

Mais cantz
a esser
:

que cantz
13
filh

lo
;

recevbero dec ad

fait

ad aquals que crezo el nom de hii lical no so de sanc, ni de volontat de earn, ni de delet de
de

Deu

14 baro, mais de
e estec

Deu

so nat.

la paraula es faita carns,

gloria

en nos. E vim du engenrat del

la gloria

de

lui,

en

ai

coma
e

paire,

ples

de gracia e de
lui,

15 veritat.
dizia
;

Joans testimoni portet de

aquest es de que eu
dissi,

e cridava,

qui es a venir segu-

ente

mi quar abantz de mi

es faitz, qui primiers de

lui

mi

16

era.

de

la plenetat
;

de

nos tuit receubem gra-

17 cia per gracia

que

la ley

per Moisen es dada, gracia

faita.

18 e veritat per Jeshu Christ es

Anc degus hom

no
19
el

vi

Deu,

lo

fls

us engendratz loquals es del paire,

mezeiss o recontet.

aqucst es lo testimoni de

Iviii

INTRODUCTION.
Joans
:

cant trameser a

li

Jusievi de Jerusalem pr:

veires e diagues, del quel interoguesso

quals est tu ?

quar eu no so e no neguet, e cofesset demandero li, adoneas cals can ? Helias dix no so. Propheta es tu ? E respos est tu ? 22 No. Adoncas dixero a lui Quals est ? que donen resposta ad aquels que nos tramezero que disetz de tu

20

cofesset,

21 Christ.

E E

23 mezeis 24 pheta.

E
Et

dix

Eu

so la votz del cridant el desert,

aisi

endressatz la via del senhor en

aquilhi

cuni dix Ysaio pro-

25 fariseus.
bateisas

E
si

que avian estat trameissi era dels demadero li e dixero adoncas per que tu no est Christ, ni Elias, ni propheta.
: :

26 Respos a lor Joans, disentz 27

eu bateigi en
;

aiga,

mais e

meg de
mi

vos esta loqual vos no sabetz

el es

que apres
;

es venidors loquals evantz de

mi

fo fait

del qual

28 menta de

eu no so dignens que u deslie la coreg de la causahii. Aquestas cosas foro faitas en Betania
El autra dia
vi

29 part flum Jorda, ou era Joans bateiantz.

Joans Jeshu vinent a

si

e dix

vet vos lanhel de

mon. Aquest mi vebra loquals fo faitz Et eu no sabia 31 devant mi, quar primers de mi era. mais que sia manifestaz en Israel, emper aiso lui;
30 Deu, vet vos loquals
tol los pecatz del
;

est delquals eu dissi

apres

E Joans donet testimoni, 32 vengui eu en aiga bateiantz. quar eu vi lesperit deissendent en aisi coma disentz
;

33 colomba del

cel,

e estet sobra

lu.

eu no sabia
el

lui,

mais loquals ra trames bateia en aiga,

dix a mi,

sobrel qual veiras leisperit deissendent e estant sober

34
36

lui,

aquest es que bateia en sant esperit.

filhs

Et eu

vi,

35 donei testimoni, car aquest es

el

de Deu.

Derescaps
lui.

autre dia estava Joans e doi dels deeipols de

;

regardantz Jeshu anant dix

vet vos Christ lanhel de

37 Deu.

E
ad

li

doi decipols auziro lui parlantz, e seguiro

aicels seguents
si,

38 Jeshu.
ditz

Mais Jeshu viratz e vezentz

els
:

qui queretz ?

liquals dixero

lui

Rabbi,

INTRODUCTION.

lix

39 que es ditz enterpretat, Maestre, on estas? Ditzadels:

vinetz e veiatz
:

vengro e viro ou estava, e ab

la

lui estero

40 aicel

dia.

Mais

ora era

aisi

co dezena.

Mais era
lical auzit

Andreus, frere de Simon Pierre, us dels dos

41 de Joans e laviant seguit.

Aquest atrobet primeiralui.

ment Simon
42 Meissias,
Jeshu.
fils

lo

seu frere e dix a

Nos avem

trobat

ques interpretatz [Christ]

e amenet lo a
tu est Simon

Mais Jeshu esgardantz

lui dix,

de Joanna, tu seras apelatz Cephas qui es interpre-

43 tatz Pierre.

En lendeman

volt

issir
;

en Galilea, e Mais era

de Pierre. de
et

44 atrobet Philip e dix ad el Jeshu

Philips de Betzaida de la ciutat

seg mi.

d Andreu
lui
;

45 Atrobet Philips Nathanael e dix a

loqual escrius
fils

Moysen en

la ley e

li

prophetas atrobem, Jeshu,

dix a lui Nathanael
;

46 Josep de Nazaret.
47 veias

de

ISTazaret
:

pot esser aleuna cosa de be ? Ditz a

;

lui Philips
si,

vei e

vit

Jeshu Nathanael vinent a

e dix de lui

48 vet vos vrament Israelitet

el qual no es engantz. Dix dou me conoguist ? Eespos 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 dlsrael. 50 Respos Jeshu e dix a lui quar dixi a tu, cum vi tu

ad

el

Nathanael
:

51 sotz lo figuer creses, maior cosa dastas veiras.

dis

ad

els

verament, verament dit a vos

els

vos veiretz lo

cel ubert,

angels de

Deu

puiantz e deissendantz

sobre

fil

del home.

am

indebted to M. Alexis Muston, Pastor at Borin a letter

deaux, in the Department of the Drme, for a description

of this

MS.
is
is

dated Dec. 1845.

" It
its

preserved in the Public Library of Lyons, and

60.

No.

" It is a

MS, on veUum,

written in two cohmms.

It

appears to be very ancient, from the chimsy style of the

Ix

INTRODUCTION.
it

few ornaments
contains.

displays, ancl the frequent Latinisms it

It is in the

same
boolcs
"

as the other Waldensian

title,

Eomaunt dialect of MSS.

the AIps, the

"It has no general

;

and contains the following

The Gospels in the usual order. The Acts of the Apostles. The Apocalypse. " The Epistles of St Paul to the Romans
1

Corinthians,

and 2

Galatians, Ephesians, Philippians, Thessalonians,

Colossians,

to

and the Epistle to the Laodiceans. two Epistles of St Paul to Timothy those Titus, Philemon, and the Hebrews. " Then follows the Benedcite and the Pater Noster in
" Next, the
;
:

Latin; then these words

Spiritum Saictum,
iii,

'Adoremus Patrem,
(i. e.

et

Filium

et

yegadas

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

It

is

very

shoi*t,

and

occupies two columns only.

"

commences thus
grazia a vos, e

Paulus Apostol non d'omes ni per omes, mas per

als fres

Jesu Christ
patz de

que son a Laudicia

Deu

lo paire nostre

ed

el

Senhor Jesu Christ, en

facz gracias a Christ par tota la

mia Orezon e per

aio,

permanens en esperavant la promessa

que
sies

lui

e perseverant en bonas obras,

dia di judici.'

el

The
ceans
is

introduction of the spurious Epstle to the Laodi-

not favourable to the critical judgment of those

it

who permitted
this copy of the

to stand

among

the Canonical Boolcs of

New
first

Testament, and indicates an age later

comi^lete
is

than that of the

Romaunt

version.

The

re-

pctition of the Gloria Patri

a proof of the orthodoxy of

INTRODUCTION.
the traiislators

Ixi

but I should not rank

this

copy in the

same
Its

class with the Dublin,

Grenoble, and Zurich MSS.

variations

are
ch.
i.

many and remarkable.

was sent to

The

extract

from St John,
viste

me by M.

Chelle, " Archi-

de

la Prefecture

du Rhone,"

in a letter dated 4th

March, 1847.
Library at

M.

Chelle's letter contains the information,

that the Manuscript has been

removed from the Public Lyons, and deposited in some other place.
is

His account of the MS.

brief,

but does not

differ

from that of M. Muston.

"

The MS.," he
i.,

writes, "

which contains the text of St

John, ch.
years ago.

was brought from Nismes to Lyons some

It is a small quarto, written in

two columns,

I should think it was written at the end of the thirteenth century. It contains the whole of the New Testament, and terminates with an Albigensian

fuU of abbrevations.

ritual,

occupying about ten leaves."

Chelle's " Albigensian Ritual "
is

M.

the same (we

may

presume) as M. Muston's " ten pages of various scriptural

passages and reflections."

Ixii

INTRODUCTION.

THE PARIS

MS.

8086.

CHAPTER
IN

I.

OF THE GOSPEL ACCORDING TO ST JOHN,

MS.
8086.

ROMAUNT PROVENCAL. PROM

Lo
filh

BIBL.

DU
el

ROI. PARIS.
1

era al comensament

el filh

era

am

Dieu,

filh

era Dieus.

Aquest era
el,

al

3 Totas cauzas foron fachas per

4 fon fach senz
5 la vida era lus dels homes.
6 e

el

comensament am Dieu. e nenguna causa non

:

so que fon fach era en lui vida, e

la lus lus
lui.

en tenebras,
fon trames

tenebras non comprenseron

Oms

7 de Dieu local avia

Aquest venc en testestimoni de lum, que tug crezessan timoni que dones 8 per el. E non era lus, mas que dones testimoni de lus. 9 Vera lus era, lacal enlumena tot home venent en aquest
Johan.
10 mont.

nom

El mont

era, el

mont fon fach per

el,

el

mont
sieu

11 non lo conoc.

En

las proprias

cauzas venc, e
lu,

li

12 non lo receupron.
els

Mas quant receupron

filh

donet ad

poder esser fach

el

de Dieu, ad aquestz, que cre-

13 zon

nom
EI

de

lui.

Lcal non son de sanc, ni de volun-

tat de carn, ni

de voluntat de baro, mas de Dieu son

14 nat.

filh

es faitz carns, et abitet

lui,

en nos

e nos vim

la gloria

de

coma dun engenrat

del paire, ple de

gracia e de veritat.

SANT JOHAN.
15 Johans dona testimoni de lui meteis, e crida, e dis

aquest es cel que ieu

16 fon fach davant

dissi

local es a venir apres mi,

mi

quar premiers era de mi.

lui,
;

nos

tug receubem della pleneza de

17

gracia per gracia.

la gracia ella vevi

Quar

la ley fon

donada per Moysen

18 ritat fon facha per Jhesu Crist.

Nenguns non

ane

INTRODUCTION.
Dieii, sinon
1

Ixiii

usengenrat

filh,

local es el sen del paire

19

el

meteis o recontet.
li

Dayso

es lo testimoni

de Jolian,
els

quant

Juzieu de Jherusalem envieron los preveyres

lui,

20 diaques a

que demandessan ad

el

qui iest tu ?
:

21 confesset, que non era Crist.

22 qui

iest
:

tu ? iest tu Elias ?
iest,

E demanderon li doncas E dis No. Adoncas van

:

dire

digas nos qui

que portem respost ad aquels,

dezert

que nos an trames.

23

Cal cauza dizes de tu meteis ?

el
:

Yeu

dic

que ieu suy vos cridant

endreysas

24 la via del Senhor, aysi con dis lo propheta Ysaias.

25 cels que avian istat enter les farizieus.

Et
dire
:

Et

il

van

li

doncas

si

tu non iest Crist, ni Elias, ni propheta, perque

26 bateias ?
gua,

Johan respondet, e va
cel

dir

yeu bateie en ayde

vos.

mas

que vos non sabes

istet meiansiers

27

Mas

aquel que ven apres mi, local es fatz davant mi,

del qual

yeu non suy dignes que

deslie son corey

de son

28 causament.

Aquestas cauzas foron fachas en Betania,

e va dir

E un autre jorn Vete 1 angel de 30 Dieu, locals tol los peccatz del mont. Aquest es del Baro ven apres mi, loqual es fatz davant cal ieu dis 31 mi, quar premiers era de mi. E ieu non sabia lui, mas
29 otra Jordan, on era Johans bateiant.

Johans

vi

Jhesu venent

assi,

que in

Isriel sia manifestat,

per aquestas cauzas ieu ven-

32 gui bateiar en aygua.

e ieu vi
1

Johans donet testimoni dizent

Esperit deicendent del cel

;

33

istet

sobre el

e ieu non sabia

dis a

lui.
:

coma columba e Mas cel que trames

el,

mi bateiar en agua,
ras
1

mi

Aycel sobre loqual veyaquest es

vi e

Esperit deycendent e istant sobre

el

34 que bateia

Sant Esperit.
filh

Et ieu

done testimoni

que aquest es

de Dieu.

VIGILIA DE SANT ANDRIEU.

35

En
1

lautre jorn

demantenent Johans

istava, e dui
:

de sos

36 discipols. 37

regardant Jhesum annant, dis

Vete

angel de Dieu.

dui discipol auziron lui parlant, e

Ixiv

INTRODUCTION.

38 seguiron Jhesu.

Mas Jhesus
els
:

tornant e vezent lor se?

guent
39 a luy
:

si,

dis

ad

cal

cauza queres

Lical disseron
venes, e veias o.

Maistre, on abitas ?
;

dis lui

Vengron, e viron on istava

e isteron

amb

el

aquel jor,

40 e ora era coma dezena. Mas Andrieu lo fraire de Sismon P. era un des tos que avian auzit de Johan, e avian
41 segut

Aquest atrobet premierament son fraire Sismon, e dis a lui atrobem Messias loqual es entrepre42 tat Crist. Et amenent lo a Jhesum mas Jhesus esTu iest Sysmon filh de Johanna tu gardatz lui dis
lui.
:
:

seras apellat Cephas, local es entepreta Peire.

DOMINICA

II.

POST EPIPHANIAM.

43 E lendeman volc issir en Galilea, e atrobet Phelip. E 44 Jhesus dit a lui sec mi. Mais era Phelip de Betsaida Phelip atrobet 45 della cioutat dAndrieu e de Peyre. Natayniel, e dis a lui Atrobem aycel Jhesum lo flh de
: :

Joseph de Nazaret, local escris Moysen en la ley

elli

46 propheta. 47 Jliesu 48 ment

lui
:

Natanael

dis a hii

Alcuna cauza de be
lui
:

pot esser de Nazaret ?

vi

Phelip dis a
assi, e dis

ve, e veias.
:

Natanael vinent
el cal

de

lui

Vete veralui

Israelita

noii es vauzia.
?

Natanael dis a

con conoguist mi

Jhesus respondet e dis a

enant que Phelip apelles tu, con fossas de sot

la figui-

49 50

era, ieu ti vi.

iest filh

Natanael respondet e dis

iest reis

Maistre tu

de Dieu, tu

d Israel. Jhesus respondet

ti vi

e dis

li.

Quar ieu

ti dis,

que

sot la figuiera, crees

:

51 Maier cauzas veyras.

dis a luy

Verament, vera-

tu, veiras lo cel ad ubert, els angels de Dieu puiant e deycendent sobre lo filh della verge.

ment, dic a

am

indebted to the Idndness of the keepers of the

manuscript department of the King's Library at Paris, and

especially to the venerable

M. Champollion-Figeac, for the opportunity afforded me of examining this and other Ro-

INTRODUCTION.

Ixv

maunt
"

versions of Scripture, in the celebrated coUection

under their charge.

Eaynouard, in the

irst

volume of

his

makes very slight mention of a MS. copy of the New Testameut in " Roman-Provenal," belonging to the King's Library, and numbered 8086, but he very frequently cites this MS. in illustrating his grammatical theory of the "Langue Eomane." At the end of the last volume of his Lexique Roman, we
Choix des Posies des Troubadours,"
p. 441,

find references to

Abrg de rAncien et du Nouveau Testament, Bibl. du Roi, No. 2317 bis, ayant pour titre, Gense en Roman,
avec figures.
" Histoire
p. 601.

"

Abrge de

la Bible,

ayant pour

titre,

Bible

en Langue Gascone,
32. (p. 604.)

Bibl. St Genevive.

MS. A.

F. 4.

No.
Hist.

" Histoire

de

la

Bible
(p.

en Provenale

voyez

Abrge de
"

la Bible.

605).

en

Le Livre de Sydrac, en Langue Romane, et non pas Espagnol, comme Tindique le titre. Bibl. du Roi. MS.
^/^4.^ et

No.

"

Fonds dc BaUize, No. 590. Naturas d'alcunas Bestias. Bibl. du

No. No.
14. (p. 607.)

(p.

605.)

Roi.

Fonds de

la

Vanire.
"

Naturas d'alcunas Auzels.

14. (p. 607.)

Bibl.

du Roi. Fonds de
Bibl.

la

Vallire.
"

Nouveau Testament en Provenal.

(p.

du

Roi.

MS.

No. 8086.
"

607.)
Bibl.

Sermons en Provenal. MS. No. 3548 B. (p. 609.)

"

du

Roi.

Fonds. Latin

Vices et Vertus.
titre,

Bibl.

du

Roi.

MS. No. 7693

;

ayant

pour
"

Lo

Libre de Vices e de Vertutz

et

No. 808,

ayant pour

titre,

Catchism en Provenal. (p. 610.)" These and some other references led
Paris,

me

to

hope that
Library at

I should find valuable materials in the King's

to

assist

me

in

my

publication of

some part of

Ixvi

INTRODUCTION.

the

Romaunt Version

of the

New

Testament, and that I

should recognize the same translation under the terms

Momane, Provenal, Catalan, and Gaseon.

My

expectation was not entirely disappointed,

labelled "

when

spent the month of October, 1846, in the investigation.

The ment en

Paris

MS. No. 8086

is

Nouveau Testaon vellum,

Provenal."
call it

It is a thick small 4to,

(some might

large 8vo,) written in

appears to have suFered by use as

first

two columns. It The well as by time.

xxxii.

leaf in the

volume

is

numbered

The preceding

leaves contained St Matthew's Gospel, and as far as the

20th verse of the Ist chapter of St Mark, which are wanting.

There are
viz.

also four leaves

fol.

wanting in the middle of

cxxviii.,

the volume,

exxvii.

and

containing part

of

tlie

2nd and 3rd Epistles of St John, that of St Jude,

Ist chapter of the

and the beginning of the

the 3rd verse, and the
first

Romans

to

2nd,

3rd,

fol. clxxxiii. and clxxxiv. containing and 4th chapters of 2 Timothy, and the
i.

two verses of Titus

This manuscript
is

divided into paragraphs, which begin

;

with a large capital in rubric

sometimes the end of a

paragraph corresponds with the end of a chapter, accord-

modern capitulation, but the volume presents no other capitulary division. In many instances in the Gospels, and generally throughout the Epistles, the first
ing to the

words of our chapters occur in the middle of a

line

and

of a sentence, without any distinctive mark, not even that

of a small capital. But for the most part in the Gospels and Acts, and three or four times in the Epistles, some more modern hand has indicated the beginnings of chapters (to call them so) by Roman numerals in the margin. In the Gospel of St Luke and the Acts of the Apostles, these numerals are accompanied by the first few words of the

chapter in Latin, as if to guide the reader in numbering

the chapters.

The

ink

and the handwriting of these

INTRODUCTION.
marginal notes

Ixvii

may be

the same as those of the number-

ing of the leaves and the

memoranda on the margin, but

they are certainly entirely distinct from those of the text,

and much more recent.

This manuscript contains very
feM^ contractions,

another

proof of

its

antiquity

but

it

has

many

stops,

sometimes a
stops are

colon either on the

line,

or in the middle of the letter

sometimes a colon

yf\

comma above

it.

The

occasionally foUovred

few

capitals,

by a small capital. There are very and none to proper names, except at the

beginning of a paragraph.

and Gospels, as apportioned for Sundays and Festivals, are all headed by a rubrical title, contemporary vv^ith the vv^riting of the text, and these headings
Epistles

The

occupy part of one, two, or three

lines.

Besides the lost leaves already mentioned, there are

some omissions

in the manuscript.

The
the

first

eleven verses

of the llth chapter of St

Mark

first

twelve verses of

the 16th chapter of St Luke, and from the 30th verse of

the 17th chapter to the lOth verse of the 18th chapter of
St

Luke are wanting. The volume contains,

The Gospel according

in the following order:

Commencing
fol.

(xxxi.

leaves being lost)

to St

St

Mark Luke

xxxii.
xlviii.

St John

Ixxii.

The Acts of the Apostles The Epistle of St James

1 Epistle of St Peter
.

Ixxxvi.
cxiiii.

verso.

cxviii.

2 Epistle of St Peter
1 Epistle of St

cxxi. verso.

2 Epistle of St

John John

cxxiv.
cxxvi.

Fol. cxxvii.

and

cxxviii. are wanting.

.

Romans

Ist chapter 3rd verse

cxxix.
cxl.

1 Corinthians

/2

Ixviii

INTRODUCTION.

2 Corinthians

.........

Commencing
cxlii.

fol.

Galatians
Epliesians

clx. verso.
clxiiii.

Philippians

clxviii. verso.

Colossians
1 Thessalonians

clxxi. verso.

clxxiv. verso.
clxxvii. verso.

2 Thessalonians
1

Timothy
Fol. clxxxiii.

clxxix. verso.
clxxxii.
clxxxiiii.

2 Timothy, Ist chapter

and

are wanting.

2nd verse of

Ist ch. of Epistle to Titus. clxxxv.

Philemon

clxxxvi.
clxxxvii.

Hebrews
Apocalypse

clxxxxvi.

SPECIMEN OF VARIOUS READINGS.

Filius hominis
is

everywhere translated

JFilh della verge.

At
THE PARIS

the beginning of the Gospel of St Luke,

MS.

READS THUS.
a m

THE DUBLIN

MS. THUS.
seflForceron or-

Tlieophile, neciare es

Car acertas moti

a consegut del oomensament totas

denar la recointancza de las cosas,

causas a tu escrivere amorosament

que son cumplias en nos enayma

lioreron a nos, aquilh
del

per ordre, que tu conoscas veritat

daycellas paraulas de que tu iest

que vengron

comenczament,

e foron ministre

ensenhat.

Quar

certas fot sesfor-

de la paroUa.
la fo vist

noble Teophile,

ceron ad ordenar lo recointament

a mi, phis curiosament

de

las

causas,
si

que son en nos

totas cosas par horde scrire a tu,

aumplidas

con lioureron a nos

que tu conoisas
parollas de

la verita daquellas

meteises, qtie del

comensament o
della

lasquals

tu

sies

en-

entorn foron
raula.

ministre

pa-

segna.

Luke
"El
XV.

iii.

The

first

verse begins like the Zurich

MS.

an del enperi de Tiberi et de Cassar Pons Pilat governant Judea et Ero o prince de Galilea," &c. At the

INTRODUCTION.

Ixix

38th verse of the 2nd chapter of Acts, against the words

E Peire

lur
:

va dir fatz

'penetencia, is
illos,

the following note in

:

the margin

Petrus vero ait

penetenciam inquid agite

text,

and against the 19th verse of the 3rd chapter,

aijso jyentes vos
:

j?er

note, per ayso penedes."

Apoc.
donet a

i.

1.

"Apocalipsi de iheshu xrispt, local dieus

apartament, trametens per lo sieu angel a
sers, local

el far

iohan lo sieu

done testimoni a

la

paraula de

dieu e testimoni de ihesu xrispt."

IXX

INTRODUCTION.

THE PARIS

MS.

No. 6833.

CHAPTER

I.

OF THE GOSPEL ACCORDING TO ST JOHN, FROM

BIBL.

VOL. HL OF THB BIBLE IN PROVENCAL. PARIS. MSS. No. 6833.

1

DU

ROI.

e Deu era la paraula. Acso era en lo comensament ab Deu. Totes coses son fetes per ell e sens 4 ell nenguna cosa no es feta. o qui es fet en aquell 5 era vida, e aquella vida era lum de homens e lum en Deus trames 6 tenebres no agueron poder sobra aquell. 7 un home, qui havia nom Johan. E vench en testimoni
2
;

En Deu

lo

comensament era

paraula, e la paraula era ab

8 e pertal que fes testimoni della lum. 9 lum,

Aquell no era

mas feya testimoni

della lum.

Aquella era vera

lum, laquall iUumina tot

hom

vivent en aquest mon.

fet,

10

En

lo

mon

era, e all

mon

per aquell es

e al

mon no

11 conech aquell.

En

les sues propres coses vench, e los

12 sues non raberan aquell.

13 qui cregueran lo

Mas
;

a tots aquells qu iU

raeberan, dona poder que fosen fets fiUs de Deu, aqueUs,

nom deU

qui no son nats de sanch,

ne per deUts de car son

14

nats,

ne per volentat d ome.

paraula es feta carn, e abita en nos, vahem la gloria

sol

daquaU, quals gloria qui es un

amgenrat del para,

15 qui es ple de gracia, e de veritat.

moni di aqueU, dixent aquest qui deu venir apres de mi, e

:

es

Johan feya testiaqueU que yo dix

de mi, car

es fet ans

deUa plenitud daqueU nos aven 17 presa, gracia per gracia. Car la ley es dada per Moysen, mas gracia e veritat es feta per Jeshus Christ.
16 avans era que yo. 18

Nul hom no veu anch Deu, mas

qui es
fiU

deU para, o

es

lo fiU un sol angendrat un Deu, haqueU ho ha

@:^Gd^<y^

vslacjiiii

INTRODUCTION.
19 recomptat.

Ixxi

Aquest es

lo testimoni

de Johan, eom hi

trameteran de Jehrusalem preveres e diaques pertal

20 quels demanasan 21 qu
ell
;

qui era ?

Ell econfasa e
:

no naga
ell

no era

Christ.

E
;

demanasan

qui est donches ?

22 s Elies ?

respos
est,

No.
pertal

E
;

levors digueran a

digues nos, qui

aquells quins

que donem resposta en que dires de tu mateis

:

hahan tramesos

23 Eespos

Yo

son veu sonant en lo desert

andresats

24 vos carreras de

Deu

ayci

com
si

dix Ysayas, profeta.

E
ne

25 aquells qui foran tramesos per los fariseg.

li
:

Damanaran
Christ,
:

donchs perche bateges,

tu (ne) st

26 Alies, ne profeta ?
teig en aygua,

Johan respos en aquells

yo bano

mas en mig de vos

es aquells que vos

27 coneguets.

Aquell est que deu venir, dell quall yo no

seu
calsament.

son digna que solva la coreia del

29 Jorda, hon uera Johan bateiant.

28 Aquestas coses foran fetes en Batania, tras lo flum

E
:

en

altra dia viu

1

Johan Jeshus qui venia a

30 Deu, qui
31 que jous dixi
aquell,

ell,

e dix

veus

aynell de
es,

tol los paccats dell

:

mon.

Aquest

aquell

qui ve apres de mi, e yo no conexia

mas

pertal que sia manifestat en Israel, per o

32 son yo vengut bateiant en aygua.

testimoni dixent
;

Johan

li

fen

quell vui lesperit de

Deu

denallant

33 dell

cell axi

comha coloma,

e stant sobra aquell.

yo

no

sabia, aquall qui

;

trames mi bateiar en aygua, aquell

1

dix a mi

sobra loquall veuras

ell,

Esperit Sant devellar

dall cell, e star sobra

aquall es qui bateia en Sperit

fas testimoni

34 Sant.
35
ll

yo ho viu; en

que aquest es
dix

de Deu.
dexables
1

E
;

altra vagada,

stava Johan e dos dells

36 seus 37 Veus

sguardant Jeshus que venia, e

anyel de Deu.

o hoyran los dos dexables, e

sa,

38 saguiran Jeshus.
quills seguian, e

Jeshus girant
ells
:

viu aquells dos

?

dix a

que demanats
dix a
ells
:

ells

39

ell,

Mestre, hon stas ?

ell

vanits,

he

veiats ho.

vengeron, e veran hon stava, e staqueran

Ixxii

INTRODUCION.
dia,

E le hun daquells Simeon Peyre, que hoyi de Johan, era Endreu, frare de E aquest troba primerament Simeon 41 e sagui aquell.
40 aquell

he era

la

quala x hora.

Pere, frare seu, e dix

li

nos havem trobat Messias,

42 que es entrepretat Christ.

(Jeshus)

E amena
tu es

aquell a Jeshus.
fiU

sguardant aquell;

Simon

de Jo-

hanna, e tu sera apellat Sephas, qui es entrepretat

43 pera.

endama man volch

ell

axir en Galilea, e atroba

44 Palip, e dix a
45 della civtat
Jeshus de

Jeshus

saguex ma,

E Jeshus

(sic)

era

de Betzayda, don era Andrea e Pera.

li
:

Falip atroba Nathaniel, e dix

ISTetzeret,
fill

nos havem trobat

scrivi

de Josef, delquall
:

Moyses

46 e los profetes.
zeret

Dix a ell Nathanael pot exir de Netnenguna cosa de be ? Dix li Falip e veges ho,
:

47 e ana ab

ell.

Com

Jeshus viu ISrathanael, dix daquell

falsia.

veus verament horae Israelita, en loquall no ha

48

dix a
:

ell

Nathanael

com me

conexies tu ?

Respos

Jeshus

ans que Falip te apellas

viu.

com
:

entras sots la
fill

49 figuera, ta
51

Respos Jeshus e dix

Israel.

Maestra, tu es

50 de Deu, e tu es Rey en
ell:

Respos Jeshus, c dix a

la figuera o

perque te

dit,

que viu desots

creg,

mas encora
angells de

veurias majors coses.

dix a

ell

vera-

ment, dich a vos, que vos veuren lo

cell ubert,

e los

Deu

puiants he denallants.

Capitol Segon.

The MS. No.

Provenal.

6833,

containing the

New

Testament,

forms the third volume of a coUection labelled Bihle en

same which Le Long^ describes in the followLingua Provinciali, Constat {inquit Carohis du Fresne du Cange, p. 29 praefat. in Glossarium Latinum), idem esse fcre Catalanorum idioma, quod Provincialium nostrorum quod in CataloIt is the
:

ing terms

" Bihlia Catalana seu veteri

Bibl. Sac.

I.

p. 369.

INRODUCTION.

Ixxiii

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

Codex Membranaceus optime

the

exaratus,

3 vols in folio.

Bib. Eegia Codex, 9831, 9833.

n

The

Bible

Catalan dialect of the

Eomaunt

language, which

Le Long

represents to be the same, or

is

nearly the same, as the Provenal,

thus described by M.

Paulin Paris^
" Size, large folio.

Nos. 6831, 6832, 6833.

The Holy

Bible in Catalan.
"

Three volumes

in folio

t\vo

columns, vignettes and

initials

on paper, having every ninth leaf veUum.

Of the

15th century.
arras of

Bound

in lemon-coloured morocco, with the

France on the cover.

In the ancient library of

Cardinal Mazarin,

mimbered

45, 47, 453.

:

The

first

words

of this venerable translation are

'

En

lo principio crea
les

Deu

lo ciel e la terra

hera vana e vuyda e

tenebres

heran sobre

la fac del abis, et l'esperit

de

Deu
la
el

era portat

sobra les aigues.

feta.

vuit

Et dis Deus Deus que le lura

sia feta

hune

hmi fouet

seria

kmi de
nit, &c.'

les tenebres, e apella la

bona lum dia

depertit le

e les tenebres

"
first

The
leaf

first
is

vohime extends to Job

vignettes,

inchisively.

The
in

ornamented with

representing

eight medalHons the work of the seven days^.

also
is

It cxhibits

an
"

initial letter,

which, notwithstanding

its

coarseness,

vahiable as a relic of ancient Catalan art.

fill

de David reg

The second vohime begins with: 'Paraules de Salomo d'Israel.' The initial of the first leaf of
is

the second vohime

more remarlcable than that of the first. It represents the judgment of Solomon. The text proceeds untl the end of the Old Testament, and termi^

Les Manuscrits Franois dc

" Sopt jours."
Sic.

la Bibl.

du Roi.

"Vol.

ii.

p. 41.

Ixxiv

INTRODUCTION.

nates with a short preface on St Mark, and his symbol the

Lion.

The

third

volume contains the

last

vv^hole

of the

New

Testament.

The

words are

Finito Libro

sit laus,

gloria, Christo.

Amen.'

The whole of the

is

three volumes,

in

which the pagination

continued throughout, contain

seven hundred and twenty three leaves

vellum."

on paper and
volumes,
I

Having carefuUy examined these three think it necessary to add some remarks to the The AiDOcryphal given by M. Pauhn Paris. inserted partly in the first, and partly in
volume
are
;

description

Books are
the

second

thus, the

books of Esdras, Judith, and Tobias,

first
;

Ecclesiasticus, Baruch,

volume and those of Wisdom, 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 diahla.
found in the
In the third volume, containing the

New

Testament,

the

first

page, having the beginning of the Gospel of St

is

Matthew,
birds

iUuminated with figures of saints and with

gilded.

and arabesques coloured and

e

The
is

letters

and

are used indiscriminately, thus para

sometimes

spelt pere,

and

sant, sent.

There

is

no Prolic to St Matcopy corresponds very

thew.

The

Prolic to St

John

in this

nearly with that of the Dublin MS., but several of the other

prologues
leaves
for
is

differ.

The intermixture of paper and vellum

first

not exactly in the order described by M. Paris,

:

example

the

leaf of the third volume

is

vellum,

the 2nd, 3rd, 4th, 5th leaves are paper, the 6th and 7th

from the 8th to the 15th paper, 16 and 17 veUum, and, further on, 56 and 57 vellum 58 65 paper, 156 paper, 157 vellum. After the QQ and 67 veUum, 148
are vellum
:

first

leaf there

is

a continued numeration at the right hand

:

of the 2nd column

3rd,
D.Iviii.

thus,

on the 2nd

leaf,

n.lvii.,

on the

The Gospel of St Matthew

is

headed

in the

middle of

INTRODUCTION.
the page Mateu, as far as the leaf numbered
D.lxiii.,

Ixxv

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.

sobra l'avangeli de Sent March."

this

Comensa lo prolic de M. Paris pronounces

MS. to be a production of the 15th century. In many respects in its writing and character it resembles a folio numbered 6833 ^ [Fonds Colbert 180.], which is the same probably of which Le Long spokeS " Biblia Catalana Scripta anno Christi 140Y. Codex iste incipit a cap. 3.
Geneseos, et definit post Psalmos, in
180."
fol.

Bibl. Colb. Cod.

The Codex numbered 6833^

A memorandum
volume, that
it

states, in

is an odd volume. bad Latin, at the end of the

" fecit iste liber

was written by " Enthonius Satorra," anno a nativita Domini miUesimo quadrinI

gentesimo sextimo uno."

transcribed with
older date.

am

of opinion

that

it

was

many

alterations

from a copy of a much

The word

sues occurs very frequently,

i.

and among other

unto his own,

passages in John

11

"

En

les sues propres coses vench,

e los sues non raberan aquell."

"

He came

and his own received him not," word sues is noticed by Reiner
circulated at that time

It is remarlcable that the

in his treatise, (which

was

written before the year 1250), as being used in a version,

by

" heretics."

Peiner ignorantly,

or maliciously, engrafted an absurd story upon this fact,

and

stated, that the translators of

sui into sues, swine.

"

John i. turned the word Et quia sunt Laici idiotse, false et

1.

corrupte Scripturam exponunt, ut est ilhid Joan

In

propria

venit, et sui

eum non

receperimt.

Ibi dicunt sui id

?)

est porci dicentes sui pro

1

sues^.''''

(Qu. sues pro sui

Bb. Sacr.

i.

p. 369.
iv.

Reiner. contr. Waldenses, Bib. Pat.

parsii. p. 478.

Ed. Par. 1624.

IxXV

INTRODUCTION.
will

The reader
this passage,
vv^ord sues in his

perceive that there

is

a blunder in

but that Reiner must have had the Romaunt

mind.
in

I wish to
this

draw attention to some various readings

copy of the Romaunt Version of the

New

Testa-

for a

it to have been made from the Church of Rome, the Albigenses probably, who had departed further from

ment, because I think they prove

community of

separatists

her than those for

whom

the Dublin, Grenoble, Zurich,

Lyons, and Paris (8086) MSS. were transcribed,

and who
translation

were
"

satisfied

with a less faithful and

:

literal

than the original

Romaunt Version e. g. St Matt. ii. 1. Quand Jeshus fonch nat en Jerusalem." When Jesus
in Jerusalem.

was born
Ch.

xviii. 17.

Lo poble,

or

tlie

people,

is

twice used for

is

la gleysa, or the

Church ; and the whole verse

loosely

paraphrased.

Acts

ii.

47.

nostre

Senyor cresia cascun dia

ell.

lo

nombre de
xiv.
fidels.

aquells

qui eren fets sans en

The word
agueron
los

Church omitted.
27.

cant

ells

Foren

venguts

The faithful for

the Church.
v. 11, viii. 1, xiii. 1, xiv.

In some passages, as Acts

XV. 3, 4, 41,

23,
is

and

in the Apocalypse, the

word Church

properly rendered sgleya.

In the Prologue to 1 Tim. the Dublin

la ordenacion del veschoa e del diachona.
"

MS. reads De The Paris 6833

:

En

la

ordinacio

del preveretge (of priests)

e del dia-

chonas."
1 Pet. V. 3.
"

que non havats senyoria en

of " God's heritage.''

los

cler-

gues

;"

over the

clergy, instead

In this Codex
filh de la verge, in

wc do not read Son

John
i.

of the Virgin,

ov,

51, but

it
i.

occurs in Matt. xxiv.

13.

30,

and

37,

and in thc Apocalypse,

INTRODUCTION.

Ixxvii

The

quotations in Perrin and Leger do not correspond

with the text of No. 6833.

There

is

strong reason to suppose that the

Romaunt

Version of the

New Testament called

Catalan, or Provenal,

was used by the Albigensian, and not bj the Waldensan,

branch of separatists from Eome.

Ixxviii

INTRODUCTION.

THE PARIS

MS.

7268^2,
DTJ ROI.

rONBS COLBERT BIBL.

CHAPTER

I.

FROM "LA BIBLE DES PAUVRES/' BIBL. DU ROI, PARIS MS. No. 726822.

OF THE GOSPEL ACCORDING TO ST JOHN, IN OLD FRENCH.

wiTH THE VARIOUS READINCS IN THE TRANSLATION OF " GUIART DES MOULINS," IN MS. No. 6830.

Parole estoit au comencement, et cele parole estoit envers Deu, ce est en la conoissance Deu^ le Pere. 2 Et Dex estoit parole, ce Deu le PilP. Ice estoit el comencement del monde en la conoissance et en la 3 volonte Deu^ le Pere. Toutes choses furent fetes^
1

par lui; ce* est par

Deu

le

Fil,

qui est la vertu de

nule^ chose est
fete*'

Deu
sanz
4, 5

le Pere, et sapience.
lui,

Et
en
lui,

et ce qui fu fef^

et par lui, apartenoit

a vie.
luist

Et

vie

estoit himiere

domes.
le

Et lumiere
en cest^ mor-

en tenebres, ce est

Deu

FiU

tel

monde.
il

est a dire,

Et tenebres ne li porent mie^ nuire, ce ne fu mie entechie de tenebres de pecI.

6 chie. 7 than.

Et

Dex^<^ envoia

home, qui avoit non^^

le-

Icestui^2 yint

en tesmoignage que V^ portast

est^* del filz

tesmoign de himiere, ce
8 creussent par
lui.

Deu, que

toz^^

II

ne

estoit

mie himiere, mes^^

II estoit,

quil

9 portast tesmoing de lumiere.

Crist estoit,

ce est Ihesus
tout^^
le
li

veraie lumiere,

qui enlumine

10 monde, tout

home

qui vint^^ en cest^^ monde^".

Et

Various readings in MS. No. 6830

'

Dieu.
Filz.

ce.

'^ '
'7 '^ '"

tous.

"
'"

pas.

mais.
deest.

8 faites.
'

Dieu.
Cestui.
quil.

cest.

" nom Jethan.

'2
'^ '*

venoit.
ce.

nulle.

" faite.
7 fait.

" il

estoit

en monde.

cest du.

INTRODUCTION.

Ixxix

mondes
11 pas.
II

fu fez^ par

lui.

Et
cil,

li

mondes ne

le

conut^

vint en ses propres choses, et le suen^ ne

12

le

recurent pas.

Et
qu
il

tuit

qui le recurent, orent

poeste''

de

lui,

fussent fet^ fiU^

Deu";

et ense-

13 ment cels^ qui croient en son non^.

Liquel ne sont

mie ne^ de pechioz, et de delit de char, ne de volente 14 dome, mes^" sont ne^ de Deu^. Et la parole fu fete"
char, et habita en nos, ce est'^ entre nos.

Et nos
Sainz
disant

veismes sa gloire, come la gloire de celui qui estoit

15
fiU^

de Deu^;

plains

de grace e de

verite.
crie,

Johans'^ Baptistes porte tesmoing a Crist, e

ce est ceslui qui ge^* dis
pres^^
:

celui^^ qui est

;

a venir emil

moi fu

fet^ ancois

que moi
^o,

car^^

estoit pre-

16 miers que moi.

Et toz

nos^^ avons receu de sa pleniCar^^ la loi fu donee

17 tude, ce est de sa ^^largece

par Moysen^^^ et grace et verite a este fete^^ par Jhe18 sus Crist.

Nus^^

hom

vit

onques

Deu^

forsque

li

Filz

19 qui es el sein del Pere^^.

li

Icips araconte.

Et
li

cist est

testimoing que Sainz lohans^'^ dist quant

Juyf^^

envoierent a lui de Jerusalem les prestres et les levites

20 qu ip9

li

demandassent
ne noia mie^^

qui est^" tu?

verite, et

21 ne sui mie Crist.

es tu

donques

Et iP^ Es tu Helijes^^ ?
il

Et il regehi Et il regehi disant; que ge^* li demanderent disant. Que

g
tu,

il

(leur^^) dist
il

ge

nel sui pas^^

Est tu prophetes^^?
distrent
:

Et

respondi:

22 Non.

Lors

li^'^

Qui es

que nos^^ puis-

Various readings n
'

MS. No. 6830

'^ >5 '"

fait.

Je.
cil.

"
^^
^o
31

Saint Jehan.

* ^

cognut.
sien.

28 jyjf_

apres moi.
quar.

que
gg_

ils.

puissance.

"
"* '"

* filz.

tous nous.
largese.

jjjj^ jjjg^

"
^ " " "

Dieu.

^^ jjg^
^^

semblablement nom.
nez.

ceulz.

^"
2'

grace pour grace.

Helye.

22

Quar. Moyse.
Noulz.

3^ deest.
=

Je ne
deest.
^^^^^^

le suis pas.

mais,
faite

23 faite.

^o
^?

propliete.

"
'2
'^

en nous.

24

deest.

25 gajn

^^

pau..

ao

Jehan baptiste.

20 icist.

IXXX

INTRODUCTION

sons rendre respons' a cels qui nos^ ont a toi envoie'?

23

Que

dis tu

de

toi

meissmes

Sanz Johans^ dist: Ge*

:

sui la voiz^ del criant el desert

Esdreties la voie nos-

24 tre Seignor^,
25
cil

si

come Ysaies^

li

prophetes

dist^.

Et
li

qui furent envoie^ furent des pharisieus.

:

Et

V^

demanderent
26

porquoi^^ batizes tu donques, se tu nes

Crist, Helijes^^

ne prophetes'^?
:

respondi disant
2^7

Et Sainz Johans^ Gc* baptize en eue^^ mes^^ il

lor est

entre

vos^*^

ciels

que vos ne savez mie.

II est celui

qui venra enpres moi, qui aparra empres^'^ moi, ce est

qui aparra empres moi par les granz vertuz'^ qu

et

il

fera,

qu il fet'^ devant moi. Et ge* ne sui mie dignes^" 28 que ge deslie la corroie^', de non soller^^ Icez choses
.

avinrent^^ en Bethanie, outre^* le flueve^^ qui est apelez^*^

Jordan^'?,

ou Sainz Johans^ Baptistes

vit

baptizoit.

29

L'autre jor apres celui^^

Sainz lohans Ihesum ve;

nant a soi^^ e dist

Vezci^" l'aignel de Deu^^

les
:

vezci-"^"

30 celui qui oste et porte

tui^3 est del

pechiez deP^ monde.

li

Ices-

quel ge^ dis

qui fu fez^^ devant moi

hom^^ vient empres^'^ mo, Car il estoit devant moi^^.

ge'^

31

Et

ge'*

ne

le

savoie mie

Mes^^ porce ving^^

bap-

tizant en eue^S

qu

il

soit manifestez^^,
Israel.
:

Ce

est a dire

32 quil

soit coneus''",

en

Sainz Johans^ porta tesvi le

moing de Jhesu,

disant

Ge^

Saint Esperit de-

scendant del ceP^ come une colombe, et demorant'^^

Various
'

reaclin<?s in

MS. No. 6830:

i-esponse.

INTRODUCTION.
33 sor^
lui.

Ixxxi

Et ge^
ce,

iie le

conoissoie^ mie, ce
il

est'*

a dire, et

devant

ge^ ne savoie mie qu

"

fust
eue''',

flz

Deu^. Mes
dist.

celui qui

m envoia j)or baptizier

en

me

Celui

est qui baptize

eP Saint Esperit.

seur^ lequel tu verrat^*^

lui.
filz

34 Esperit descendre et demorer en

35
ice, et (ge^^)

Et ge^
Deu^^.

ai

veu

porte tesmoing quil est

Lautre
ii

jor^^ apres celui derechief Sainz Jolians^* sestoit et

de

36 ses deciples.
vezci^^ l'aignel

Et

il

regardanz ^^ Jhesum qui

ce est a dire

aloit, dist

de

Deu^

vezci'^''

le filz

Deu'^ qui est

debon^'^.

[7%e intermediate
frere,
^^

verses have
chapter.']

been cut out ivith the initial miniature of the

2nd
li

41 va premierament
avons trove
^^

Symon son

et

dist;

Nos
Crist.

Messie, que vaut

autant

come

42 Et

li

lamena a Ihesum.
filz

Ihesus regardanz^^ le dist:

Tu Symon
ou el qual Symon, ce
de
la

Johan.

Symon
est.

vaut autant

come obe-

dient^^ et Johan^^ vaut autant

la

come
;

le

grace de Deu,
dist iL*

grace

Deu^

Lors
filz

Tu

es
filz

est,

tu es obedient

Johan, ce est

grace Deu.

Tu

seras apelez24 Cephas, qui vaut

autant

come peirres^^ ce est a dire, tu seras ferme en creance come pierre. Ce qu il le renoia^'' iii foiz, ne
il

fu pas mescreandise mes^'^ por ce que

la parole

covenoit^^ que
;

que Ihesus
iii

(le

'^^)

avait dite fust aemplie

tu

43

me

noieras^"

forz devant
issir
:

que

li

cois chant^^

Ihesus

volt^2

lendeman
li

en Galilee^^ et trova^^ Phelippe.

44 Et Jhesus
'

dist

siP moi.

Et Phelippes

estoit nez

Varioiis readings in
sur.

MS. No. 6830

IxXX

INTRODUGTION.

de Bethsaide.
45 nez.

ou Andrieu et Picrre

aAi-oient
li

estoit
STos^

Phelippes' trova^ Nathanael et

filz

dist

avons trove'* Jhesum

Joseph de Nazareth, cehii de

a dire de qui Moyloi.

que Moyses
ses
fist

escrist

en

la loi, ce est
il

mencion quant

dona'^ la

et

de qui

les

46 prophetes escristrent^ et precchierenf^.

li

dist

Ce

est

Et Nathanael Puet donques aucuns biens^ venir de Nazareth? a dire, aucuns biens ne aucuns prophetes" ne
Li Juyf^^ creoient lors
pro-

puet mie sordre^^ de Nazareth.

justes ne puest estre

que aucuns prophetes ne aucuns qui fust parfetement

^^

de Nazareth, por ce que

li

phete^^ qui avoient este devant n'en avoient fet mencion en leur propheties^'*.
voies^^
:

Phehppes
vit

li

dist;

vien, et

ce est a dire, vien, e voies^^ quel n est mie

47 come tu cuides.

Quant Jhesus.
hii^^)
:

Nathanael venant

soi, il

dist(de

Vezci^'^, verai'^ Israehtien.

Ce

est verai^^ filP^ d'Israel fesant^^ les bones^^ oeuvres,

48 que Israel
nael
i

fist
:

et

en

lui est^^

nule tricherie.

Natha-

dist
:

de quoi

me

conois^^ tu ?

Jhesus respondi,
le figuier, ancois

et dist

Ge^^ te vi quant tu estoies soz

t'apelast^^.

49 que Phelippe
50 tu est
et
li

Nathanael

li

dist

Mestre^",

filz
:

Deu^^, tu es rois^^ de Israel.

Jhesus respondi
dis,

dist

Tu

croiz
:

por ce qui ge te

que ge^^ te

vi soz^" le figuier

et por ce verras tu grejgnors^** cho-

51

ses.

Et
li

il li

dist

Ge^* vos^^
et les
:

di,

veraiement vos^^ verdescendanz^'* et

roiz^^

ciel ouvert,

angles^^

Vavious readings in
>

MS. No. G830

Phelippe.

INTRODUCTION.
montanz^ scr
le filz

Ixxxiii

de home.
il

Jhesiis est apelez^

filz

cVome par
tuit

droit, car

fu conceuz^ en feme"*, et

de semence d'ome, mes deP Saint Esperit.

li

non pas Et por ce

et de

autre home*^ sont apelez par droit

tuit^ sont

filz

d'omes, et

non pas d'ome, car

feme.
filz

conceu^ de
filz

home

Lors est Jhesus

ai^elez^

d'ome, et non pas

d'omes, par ceste raison que nos avons dite^".

Various readings in MS. No. 6830

'

montans.
appelle.

mais du.
tous les autres

"

conceuz.
appelle,^
diete.

*
^

"

homes

"
'"

conceu.

par droit sont appellez.

'

femme.

quar tous.

The

foUoAving account of this

it

MS.

is

inserted in the

present work, because

vie\v of the

enables

me

to give a comparative
vvhich is con-

Romaunt
In the

Version,

and of that

sidered to be the earliest French Version of the 'Nevr

Testament.

fly-leaf
is

of the cover in which

this

volume

is

bound
"

up, there

a note in these words

des Vaudois, et appele

Tra'

duction regarde
des JPauvres.'

comme

celle

Bible

translation believed to be that of the

Vaudois, and called the Bible of the Poor."

Whoever

wrote
" the

this

memorandum was

misled by confounding the

"

term Pauvres (poor) with the

Poor

Men

of Lyons," and

Poor

Men

of Lyons

" with the

Vaudois.

Most

jsro-

bably, he was not avvare that a Prench Bible, printed in

Paris

by Jacques Regnault,
it
is

in 1545,

has a preface, in

which

stated, that the translation therein contained

was made
Novv

for the special use of the simple

and ignorant'.

this printed

copy and the MS. No. 7268^^ correspond

so very closely, in

many

j^assages, with

each other, and

with the translation attributed to Guiart des Moulins, that

^

" Pour lcs

laiz et

simplcs

ct cnsoigner plusieurs gons simples et

ignorans."
(/2

Ixxxiv

INTRODUCTION.

I believe they

may be

traced t

tlie

same

oiiginal

for

example

:-

MS.

726832.

BiBLE.

Paris, 1545.

Parole estoit au comencement,

e cele parole estoit envers
est en la connoissance

La
Dieu,
le

Parole estoit au commencccelle parolle estoit

Deu,
le

ce

ment, et

envers

Deu

Pere.
le

c'est la
;

cognoissance

cle

Dieu

Et Deu
Fill.

estoit
i.

parole, ce

Deu

Pere

et

Dieu estoit

parolle, c'est

Jolm

1.
filz

"

Tu

es

Symon

Johan. Sy-

Dieu le Filz. John i. 1. " Tu es Symon filz Jehan. Sy-

mon
John

vaut autant come obedient."

i.

mon qui

vault autant a dire

comme

42.

obedient."

John

i.

42.

The
of
is

title

" Bble des Pauvres'''

it

might be correctly applid

to the MS., but

the

cannot be correctly called

the

"^

translaton

Vaudois" or of "

Poor

Men

of Ljons."

The MS.

a quarto vohune, written on veUum, in two columns, and

it is

decorated with coloured

:

initials,

but greatly mutilated.

It contains

Genesis.

The

first

leaves are wanting,

li

and

it

com-

mences with the words, "de Ethiope, et

a

tierz flueves

nom

Tygris," in the second chapter.

The twenty-second

chapter ends at the fifth verse of our version, and the remainder of the chapter is only a fragment, one cohimn

having been cut out.

The chapters

are not divided ac-

cording to the caiDtulation adopted about the middle of

the thirteenth century, and are numbered carelessly in red
ink.

The

fiftieth

chapter of Genesis

is

imjDerfect, in con-

sequence of the iUumination at the beginning of Exodus

having been cut out.
out the whole volume.
Similar mutilations appear through-

ExoDUS.

Thirty-eight chapters.

a modern hand
"

has written "

The last is imperfect; Manque une feuille."

but the beginning
first
is

The Book of Numbers

wanting,

follows,

Ahidan

li

filz

de Gedeon" are the

words.

INTRODUCTION.

IxxXV

Deuteronomy, Joshua, Judges, and Ruth, appear to be

perfect.

Next the FouR Books of Kings. he irst chapter and part of the second are missng
in the first

Book.
Judith, Esther, Job, and the Psalms.
inlc,

Then follow Tobit,

There
is

a Latin heading to each Psalm in red

and

the last Psalm has an iUumination, and a coloured capital

to each verse,

The New Testament

contains the Fonr Gospels, the

first

Acts of the Apostles, the Epistle of St James, the

Epistle of St Peter, which
(the
is

divided into four chapters

second and third of our Bibles being in one), and part

first

of the

chapter of
:

II.

Peter, ending at the twenty-first

vient px^s

verse of our version

volente

"

Aucune prophecie ne
mes
li

par

humane aucuns

forz,

sainz."

To

exhibit the close affinity between the

MS.

7268^2

and the MS. 6830, also belonging to the King's Library at Paris, which is pronounced to be the translation of Guiart
des Moulins
Vol.
II.

(a.d.

1294) (see P. Paris, Manuscrits Franois,

p. 39) the various readings of 6830 are given in the

margin, and these will be found to be chiefly orthographical.

Guiart des Moulins was

Dean of
ages.

St Pierre, and his

translation was the favourite text of the Clergy of the

Church of Rome
with

for

many

Had

it

been identical

"A

translation of the Vaudois," or of " the

it

ofLyons,"
siastics,

Poor Men would surely have been condemned by Eccle-

instead of being

made

the prototype of so

many

and of the printed impressions, which were sanctioned by the hierarchy and clergy of Rome
copies in manuscript^,
Accoi'cling

to

M. P.

Paris, (see

MSS.

Franois, Vol.

i.

pp. 4

17

and Vol. ii. pp. 15, 715, 39 4G.) the MSS. iu tlie Bibl. du Roi, Paris, numbercd 6702, 6703, 6704, 6705, 6818, 6819, 6820, 6821, 6822, 6S23, 6S24, 6825, 6826, 6827, 6828 and 6830, contain copics of the transhition of Guiart des Mouhns.

IXXXV

INTRODUCTION.

of that, for example, printed by Regnault in 1545.

M.
and

Paulin Paris judges the text of the MS. 726822 to be the

oldest literal French translation of the saered boolcs^

he points to the grammatical characteristics, such as Dex

for Dieu,
li

serpenz (Gen.

iii.

1) for

le

serpent, &c., \vhich

its anti-

distinguish the sujet

from the regime, as a proof of

copy of
it is

quity
rst

and he

thinlts this

a transcript of the

part of the thirteenth century.

do not agree

vv^ith

M. Paris

in calhng
first

it

a lteral

translation.

Let the reader look

first
vv^iU

at the

three verses,

the forty-second, and the forty-sixth, and the last two

verses of the
726822,

chapter of the Gospel of St John, No.

find a running

and he

commentary mixed up
it

with the inspired words, which, at the same time that

identifies the translation with that

of Guiart des Moulins,

prevents

it

being termed a

literal translation.

The

distinction

between the

sujet

and the

regime,

which

belonged to the old Romaunt, was perceptible in the early

French down to the end of the thirteenth century e. g. " Li beneoiz rois fu tres devot." " Li beneoiz roys disoit."
:

(See Vie de Saint Louis, Recueil des Historiens des Gaules

et

de

la

France, Vol. xx.

p. 71.)

M.

P. Paris asks

" Is

this the

famous translation made by the Lyonnese Etienne

de Hansa or Ansa, at the request of Peter Waldo, about the year 1170, the translation which was called La Bible
'

des Pauvres,' because that was the

name

{les

Pauvres) as-

sumed by the
"

heretical

Vaudois?"
it,

He

goes on to say,

We

have no positive proof of

but we

may presume

that this Prench translation of the sacred boolcs, underfirst time under the auspices of Peter Waldo, was the same which was censured by Innocent III. about the year 1200, and the authorship of which was imknown It was described as a dangerous work by to that Pontif.

taken for the

Les MSS. Franois do

la Bibliothquo

du

Roi. Vol.

vii.

pp. 185-6.

Paris 1848.

INTBODUCTION.

Ixxxvii

a great maiiy writers of the thirteenth century, and no

other contemporary author of a similar production has

been designated.
chide that
say,
it

If then

we

discover, in a

MS. of

this

period, a translation of the sacred books,

is

may we

not conis

the

work of Etienne de Ansa, that

to

'La Bible des Pauvres^?'" For the very reason that the Translation, censured by Innocent III., was by an author whose name was unknown to that Vope, other critcs would be inclined to say that it could not have been that of Waldo and Ansa, because Innocent could scarcely have been ignorant of the character and authorship of the
translation of Waldo, which, accord-

ing to Stephen de Borbon, was by no means an anonymous

production, and had been presented by

Waldo himself

to

the Pontif's predecessor, Alexander

III.,

in the year 1179 ^.

tified

Another proof that Waldo's translation cannot be idenwith that of the MS. No. 7268^2, is to be found in

the fact already mentioned, that the text of 7268^2 was

the favourite text of Romish ecclesiastics for centuries,

who

never would have been

satisfed

with a translation which

originated with Waldo, a proclaimed heretic.

Who
It

were the Originators of

this

Version ?

the

now remains to enquire when, and by whom, was Romaunt Version of the Gospels, of the Acts of the

and of the Apocalypse, begun and by whom was the work completed? The question ought, however, to be approached Avith the utmost diffidence and reserve, beeause no sufficient documentary evidence remains to solve the mystery and I beg it to
Apostles, of the Epistles,
;

Les MSS. Franos, par. P. Paris. Vol. vii. p. 188. See Chroniclo of Laon. Rocueil des Hist. des Gaules ct do la Franco, Vol. XIII. p. 680, Walter Mapos, apud Usser. doEccl. Suc. et Stat. c. viii. 13, and Stephen de Borbon, apud Echart. Scrip. Ord. Prttd. Vol. i. p. 192.
1

IXXXV

INTRODUCTION.
this subjeet to

be understood, that I submit the whole of

the eonsideration of biblical scholars, under the hope that

my

discussion of
It is

it will

lead to further inquiry.

most likely that partial translations were made, Charlemagne and the Councils of Tours and Rheims, when
at the beginning of the ninth century, enacted that the

bishops should take care to have the Homilies

of the

Church translated into the Romaunt and Teutonic lanThese orders were renewed afterwards from time to time, and we cannot doubt that obedience to them
guages.

produced several attempts to render passages of the Sacred Boolcs into the vulgar tongues, especially those which
occurred in the

Roman and
in

Gallic

Rituals.

Vernacular

paraphrases of Holy Writ, and the lives of the Saints, were

not

uncommon

the ninth and tenth centuries,

still

and
but,

specimens of these are believed to be

I repeat,

extant

we want authority to establish the antiquity of any Romaunt translation of Scripture, which can be called Le Boeuf supposed literal, before the twelfth century.
that a Manuscript of the Life and Acts of St Stephen,

preserved at Tours, (various readings of which are printed

in the

Glossary of Ducange^, in the seventeenth volunie

des Registres de

of "Mmoires de la Littrature tirs

l'Academie des Inscriptions,"

p.

716

and in the second

volume of Raynouard's

"

Choix des Posies des Trouba-

dours") vvas as old as the eleventh century,

and

that

it

con-

tained the substance of a translation

made

in the ninth^.

There

is

scarcely a line, however, which exhibits a close

rendering of any portion of the seventh chapter of the

Book

of Acts.
stiU it is

But

not improbable that successful endea-

vours were
^

made,

and that many passages of the

col.

six

UndGr the word Farsia,

i.

347,

and

talcen

from Martene,

De An-

tiquis Ecclesiaj Ritibus, Lib.

2

c. 3. artic. 2. . xi.

See

Mm. de rAcadmie,

Vol. xviii. pp. 716, 717.

INTRODUCION.
copies of the

Ixxxix

Eomaunt Version of

the Nevv Testament,

relics of translations

which have reached our times, are

more venerable than those in which they are now embodied in like manner as our present Authorized Version
;

has preserved sentences which

may be

traced to Tyndale

and Wiclif ^
and best authenticated undertakings, to achieve a regular translation of some of the books of Holy Scripture, is attributed to a merchant of
of the earliest

One

Lyons,

who

is

celebrated

under the

Valdesius, Valdius, Valdensis, Valdius

names of Valds, and Valdensis, but

most commonly, Peter Waldo. Walter Mapes, Archdeacon of Oxford, a contemporary of this famous Reformer, states that he was present at the Council held at Eome, (in the year 1179) under Alexander lL, and there saw some Valdesians," so called from their Primate "Valds," a citizen of Lyons, who presented a book to the Pope, written in the Gallic^
''

Wiclif.

Tyndale.
1534.
le was not that lyght; but to beare witnes of

Aicthorized.

1380.

1611.

John

i.

8, 10, 11.

Ile \vas not the light, but that he schulclebere

He was not that light, but was sent to bearc

witnosse of that light.

vvitnessyng of the light.

the lyght.

He was

in the \vorld,

He was

in the worlde,

and the vvorld \vas maad by him, and the world knewhimnot. Hecame into hise owne thingis, and hise resceyueden

and th eworlde was made by him: and yet the

worlde knewe him not. He came araonge his (awne) and his awne
receaved him not.

Hee was in the world, and the \vorld was made by him, and the \vorld
knewhimnot. Hecame unto his o\vne, and his owne receiued him not.

him
2

not.

In the twelfth century this language \vas called indiscrirainately Romaunt or Gallic, as I have shewn more fully supra, p. v. Introduction.

There

is

Life of Godric,

a curious instance of this in the tvvo contemporary copies of tho who died about 1170. In the Bodleian MS. \ve rcad

" Ha3c omnia lingua Romana peroptime disseruit." In the Harleian MS. "Hcc omnia Gallica idiomato loquebatur." Again: "At ille in lingua
" Oallico locutiono sic ait," Harleian MS. dixit," Bod. MS. See publications of the Surtees Society, 1846. De Vita S. Godrici Eromitse, pp. 204, 206, and 207.

Bomana

XC

INTRODUCTION.
contained the
text,

tongue, which
Psahis,

and a

gloss

of the

and of many other boolcs of the Old and

is

Ncw

Testament^
This account
confirmed in part by a Chronicler of

Laon, also a contemporary of WaIdo, who relates that

" Valdesius" himself was at the Lateran Council of liome,

and was well received by Pope Alexander

braced him^.
Eeiner,
century, and

III.,

who em-

lowers of
citizens of

who lourished in the middle of the thirteenth may have conversed with some of the folWaldo, relates, that " One of the principal
Lyons
some little learning, taught the Testament in the vulgar tongue^."
having-

text of the ]Srew

But the most distinct account of the undertaldng is given by Stephen of Borbon, who professes to have been
acquainted with the persons concerned in the translation.
"

The Waldenses,"

said he, " were so called from the

first

iauthor of this heresy,

who was named

The

Waldenss,

and they

are also called 'the Poor of Lyons,' because they

make

the profession of poverty.

sect began in this manner,

priest,

according to what I have heard from that

1

who was

" Vidimus, in Concilio

Romano

sub Alexancli'O Papa Tertio celebrato,

prseson-

Valdesios, homines idiotas iUiteratos, a primate ipsorum Valde dictos, qui

fuerat civis Lugduni super

Rhodanum, qui librum Domino Papse

;

taverunt lingua conscriptum Gallica, in quo textus et Glossa) Psaltcrii

plurimorumq' Ecc. Suc, cap.

;

legis utriusq'
viii.

librorum continebantur."

Ussher

De

Chr.

p. 112.

2 " Anno Domini 1178 [1179], Concilium Lateranense a Papa Alexandro hujus nominis Tertio celebratur. Damnavit hoc Concilium hreresos et omnes hareticorum foutores, necnon et defensores. Valdcsium am-

plexatus est

Papa approbans votum quod fecerat voluntaria) paupertatis, inhibens eidem ne vel ipse aut socii sui predicationis officium prresumc-

rent, nisi rogantibus sacordotibus.

Quod praceptum modico temporc

observaverunt

unde extunc

Chronicon Anonymi Canonici Laudunensis. See et sibi in ruinam." Bouquet, Recueil dcs Historiens, Vol. xm. p. 683. 3 " Cum autem esset aliquantulum literatus, Novi Tostamcnti textum

lum

facti inobedientes, multis fuerunt in scanda-

docuit eos vulgariter."

p. 749.

Reinerus

contra Waldenses. Bib. Patr., Vol.

iv.

Edit. Paris. 1624.

INTRODUCTION.
called

XCl

Bernard Ydros, who was a very respectable and rich

and a friend of our brethren, and who, when he was a young man, wrote out for money the first books which they had in the Eomaunt language, from the translation and dictation of Stephii of Ansa,
in the city of Lyons,

man

who afterwards held a benefice in the principal church of Lyons, and came to a sudden death by falling from
the upper chamber of a house, which he was building,

and

whom

I have often seen.

certain rich

man

of the

above

eity, ealled

Waldensis, hearing the Gospels, and not

being very learned, but desiring to understand what they

taught,

made an agreement with

other, that

the said priests

with

the one, that he should translate into the vulgar tongue,

and with the

he should write down what the

former dictated.

In like manner they proceeded with

many
rities

boolcs of the Bible,

(treatises)

and with many of the authotitles,

of holy men, arranged under

Sentences'^."

to

which they gave the name of

1 " Waldenses autem dicti sunt a primo hujus hBresis auctoi'O, qui nominatus fuit 'VValdensis. Dicuntur etiam pauperes de Lugduno, quia ibi inceperunt in professione paupertatis. Vocant autom se pauperos spiritu, propter quod Dominus dicit Matth., 5, Beati paitperes spirtt,, ct vere

pauperes in spiritu a spiritualibus bonis, et a spiritu sancto. "Incepit autem iUa secta per hunc modum, secundum quod ego a pluribus qui priores eorum viderunt, et a sacerdote illo qui sats honoratus erat et dives in civitate Lugdunensi ot amicus Fratrum nostrorum, qui dictus fuit Bernardus Ydros, qui cum esset juvenis et scriptor, scripsit dicto Waldensi priores libros pro pecunia in Romano (id est, Gallico) quos ipsi habuerunt, transferente, et dictante ei Stephano de Ansa (cod. Roto-

mag. de Emsa) qui postea beneficiatus in Ecclesia majore Lugdunensi (cod. Rotom. promotus est in sacerdotum, et) de solario domus quam edificabat corruens morte subita vitam finivit, quem ego vidi srcpe. Quidam dives rebus in dicta urbe dictus Waldensis audiens evangelia, cum non esset multum literatus, curiosus intelligere quid dicerent, fecit pactum cum
dctis sacerdotibus,

alteri ut transferret ei in vulgari, alteri ut scriberet

:

similiter multos libros Biblioe, et auctosanctorum multas per titulos congregatas, quas sententias appellabant." V. Echart. Script. Ord. Prsod., Vol. i. p. 192. MrMaitland translates tho last passage tlius " In lilce manner many boolcs of the Biblo, and authorities of the Fathers, which thoy called Scntonccs." Seo "Facts

qua3

ille dictaret,

quod fecerunt

ritates

XC

INTRODUCTION.
Stephen of Borbon, pursuing
his

narrative, goes

on

to say, "Waldensis and his followers falling out of pre-

sumption nto disobedience, and out of disobedienee into

contumacy and excommunication, were expelled from summoned to the Lateran Council at Eome, and were there pronounced to be obstinate schisLyons, and were
matics.

Afterwards uniting themselves to other heretics

in Provence

and Lombardy, and imbibing and dissemi-

nating the errors of those heretics, they were judged to

be the most inveterate and dangerous enemies of the

Churchi."

A
is

curious corroboration of
in the vvork of

some of these statements

after

found

Moneta, a contemporary of Heiner

and of Stephen of Borbon, who,

" Valdenses," asks, "

maldng some mento the Pope,

tion of Valdesius a citizen of Lyons, as the founder of the

why did he come

and

promise to be observant of the four doctors, Ambrose,

and receive authority from the Pope to preach^?" There is evidently some confusion in the narratives of Walter Mapes, the Chronicler of Laon, Stephen of Borbon, and Moneta, as to what took plaee at the Lateran Council under Alexander III.
and Documents illustrative of the History and Doctrine of the Ancient I have ondeavoured to give the Albigonses and Waldenses," p. 129. meaning of the words " per titulos congregatas" because I thinlc niuch depends upon them.
primo ex prsesumptione et officii demum in contumaciam, demum in excommunicationis sententiam. Post expulsi ab illa terra, ad Concilium quod fuit Roma ante Lateranense vocati, et pcrtinaces fucrunt schismatici postea judicati. Postea in Provincise terra et Lombardia cum aliis ha^reticis se admiscentes, et errorem eonim bibentes et serentes
1

Angustin, Gregory, and Jerome,

" Is ergo

Waldensis

scilicet, et sui

apostolici usui-pationo ceciderunt in inobedientiam,

haretici sunt judicati ecclesias infestissimi."

2 "

Ibid. ibid.
vent

Si

autem dicant quod non

sit

Papa ad qid ergo

ad

Papam ?

ot promisit servare quatuor Doctores, scilicet Ambrosium, Augustinum, Gregorium, et Hieronymum, et sic accepit a Papa prajdicationis officium,

cujus rei testimonium facile potest inveniri."

Moneta

etValdenses, Lib.

v.

c. 1.

p. 402.

Editio Ricchinii.

contra Catharos Roma?, 1743.

INTRODUCTION.

XClll

Mapes

says the " Valdesians" earnestly reqiiested to

biit

liave aiithority to preach,

that they

met with a bad

in the
it

reception, and

" retired

from the Coiincil

midst of

shouts of derision ^"

that they were

Stephen of Borbon puts

on record,

condemned as heretics and schismatics. Moneta intimates that "Valdesius" received a license to IDreach, and the Chronicler of Laon affirms, that at the very Council which condemned heretics, and those who defended them, " the Pope embraced Valdesius, and approved of his vows of poverty, but forbad him to preach except at the request of the priesthood :" and he adds,
" this injunction

was obeyed for a short time, but was

after-

Avards violated, to the scandal of

many, and

his

own

ruin."

But there are agreements

in these narratives,

from which

we can gather

evidence in favour of Waldo, and of the

integrity of his intentions.

Heretics were

condemned

at that Council,

but not
proceed-

Waldo and

his followers, because they

had not yet done

first

anything to deserve that reproach^.

ings were far from schismatical,

Waldo's
attested

and
is

his desire to

produce

a faithful translation of Scripture

by the pains

"lii

multa i^etebant instantia pradicationis auctoritatem

firmari, quia periti sibi videbantur,

cum

vix essent scioli."

nibus

multiplici

Bodl. 851.
statement.

sunt clamore derisi, confusique rccesserunt." Ussher's citation does not include the last part of Mapes'

"Et ab omMS.
sibi

con-

2 Qn referring to the " Sacrosancta Concilia" of Labbe, I find no mention of the "Waldenses" in tho twenty-eighth Canon, De Hsereticis, "Ita hajreticorum quos alii Caof the Lateran Council, held in 1179. tharos, alii Patrinos, alii Pubhcanos, alii aliis nominibus vocant." Vol. x.

p. 1522.

But in the notes of Binius, pages 1531, 1532, to the \vords "quos aUi Waldenses, et Albigenses alii appellant," vve read " Waldenses, ita Bellarminus, Genebrardus, Onufrius, aliique plures, nescio quo autore." In a subsequent note from Binius, p. 1533, it is stated that the Abbot of Urspergh, in his Chronicle under the year 1212, makes mention of " the Poor Men of Lyons " being condemned as heretics by Pope Lucius III. The abbot attests to his having seen some of them at Rome. " Vidimus
:

XCV

INTRODUCTION.

he took to have the work well done, and to obtain the

Papal sanction to
It is
it.

an extraordinary

fact,

well worth reniark in this

disquisition, that according

to the Chronicler

of Laon,

Waldo's thoughts were

a Troubadour

first

turned to serious subjects by

who was

reciting a

poem

in the streets

of

Lyons, called the "Life of Alexis^" a rhapsody in praise of

voluntary poverty.
to his house,

The merchant invited the Troubadour and was so moved by his religious conversation, that he went the next morning to the School of Theology to consult a celebrated master, for guidance on
way of
sell all

the

salvation.

His
;

spiritual adviser referred

him

to our Lord's exhortation

" If thou wilt

be perfect, go

and

thou hast, and give to the poor." Waldo acted

up to the precept with such enthusiastic devotedness, that he sent his two daughters to the convent of Font Everard, and gave so abundantly to the poor^, that the archbishop
tunc temporis aliquos de numero illorum, qui dicobantur Pauperes do Lugduno' apud sedem Apostolicam, cura magistro suo quodam, ut puto, Bernhardo." Was this Bernard Ydros, who was afterwards beneficed at Lyons, and who may have deserted Waldo and his former associates ? In col. 1737 of the same volume of Labbe's Concilia, we havo tho The decree of Pope Lucius, anno 1183, against Pauperes de Lugduno. probability thei-efore is, that the followers of Waldo, called " Pauperes de Lugduno," were condemned as heretics for the first time by Lucius IIL in 1183, and not by Alexander IIL in 1179. 1 For this poem, see Lexique Roman, par M. Raynouard, Vol. i. p. 575. Many of the wandering Troubadours were men of deep piety, and when their harps and their songs obtained admission for them either into
'

the castles of the barons, the houses of merchants, or the cottages of the poasants, they took advantage of the opportunity, and introduced topics

of sacred truth.

"Currente adhuc anno eodem Incarnationis 1173, fuit apud LugduGallias civis quidam Valdesius nomino, qui per iniquitatem fDsnoris multas sibi pecunias coacervaverat. Is quadom die Dominica cum declinasset ad turbam quam ante Joculatorem viderat congregatam, ex verbis ipsius compunctus fuit, et eum ad domum suam deducens, intense eum
2

num

audire curavit.
in

domo

patris sui beato fine quievit.

Fuit enim locus narrationis ejus qualiter beatus Alexis Facto mane, civis memoratus ad

Scholas TheologEe consilium animo suoe qusesiturus properavit: et de

INTllODUCTION.
of Lyons remonstrated with him on his profuseness.

XCV

But

he persevered in performing acts of eharity and munifieence

;

and doubtless the translation of the saered books,

with the assistance of tvvo priests paid by him, was under-

taken from the purest and most generous motives.

ther he himself, or his disciples,

Whe-

(according to Mapes),

presented the vohime containing a

portions of Scripture to the Pope,

Romaunt Version of
such a presentation

must have been made under the persuasion that it was a and not an heretical translation that it was such a translation as the sovereign pontifF would not condemn. Let us now see what can be alleged in support of the
faithful
;

supposition, that the

multis modis eundi ad

Romaunt Version' according

to the
aliis

Deum

edoctus, qusesivit a Magistro qua via

Cui Magister Dominicam sentcntiam proposuit Si vs esse perfeotus, vade et vende omnia quce habes, &)C. Et ad uxorem venens dedit ei optionem ut sibi mobilia vel immobilia omnium quso habebat in terris et aquis, nemoribus et pratis, in domibus,

omnibus

certior csset atque perfectior.

:

redditibus, et vineis, nec

non in molendinis

et furnis, eligeret

retinendum
hasit.

quoo licet
Is

multum

contristata, quia id facere oportuit,

iis

immobilibus

vero.de mobilibus,

a quibus injuste habuorat reddidit.

Magnam

vero partem pecuniee suis duabus parvulis flliabus contulit, quas, raatre earum ignorante, ordine Fontis-Evi'ald mancipavit maximam vero par:

tem
1

in usus

pauperum expendit."

Chronicon Anonymi Canonic Laudup. 680.

is

nensis. Recuel des Hist. Vol.

xm.

The Latin

text called the Vulgate

allo\ved to

be Jerome's

text,

notwithstanding the
it
:

many

variations in the several copies

and

editions of

and Mr Baber, in the preface to his edition of Wiclif's Ne\v Testament, makes an observation wliich I gladly apply in justification of my own Title-page, " The Romaunt Version of the Gospel according to St John." "The MSS. of this version (Wiclif's) are so numerous, that copies
of tlcm are not uncommon in the libraries of the British Museum, Lambeth Palace, Sion CoUege, &c. Though all these MSS. lay claim to the title of Wiclif's English Version of the Bible, yet there are a fevv amongst them which diflfer so materially from the rest, as to \varrant the asscrtion that we enjoy t\vo ancient English translations of the Scriptures. In

some passages we

trace

no other

similarity bct\veen these versions, than

that which arises from the circumstance of their being

made from one

discover features
it is

common

original, the

Latin Vulgate, but in general

we

of resemblance between them so numerous and so striUing, that

most

clear that the author of the later translation not only sa\v, but copied

very freely from that which had been previously completed." Preface to tho Ne\v Testament translated by Wiclif, p. Ixix.

Baber's

XCVl

INTRODUCTION.

text, wliich is exhibited in the copies of the

New

Testament

preserved at Dublin, Paris, Grenoble, Zurich, and Lyons,

may have been

and
It
is

wholly or partially the production of

Waldo

his associates.

stated

by Stephen of Borbon that the same

who translated raany books of tlie Bible, translated also many treatises of holy men {Sanctorum), arranged under titles which they called Sentences^. If then we can find any Romaunt trea.tises, which in style and dialect bear a strong resemblance to any Romaunt translation of Scripture, we may fairly attribute them to the same authorship. Such treatises do make their appearance under the name Some of these are entitled of "Waldensian Treatises." De li 2>ecca de la lenga. Del pecca de Superbia. Cubiticia. Vana Gloria. Pecca Bortal. De la Meczonia, Del JuraDe la Luxuria. Deli Parlar deli Philosophes. De ment. Sacrament. De li parlar d'alcuns Doctori. Del li sept Del Dejuni. Del Almona. De li Baptisme de Penetencia.
persons,
: -

Goy de Paradis.

The
MSS.
is

affinity

Penas Infernals and others^. which these bear t the Eomaunt transla:

tions of Scripture in

the Dublin, Grenoble, and Zurich

not only evident in their grammatical and etymo-

logical construction

and character, but also in the identity of the scriptural passages which they cite, with the texts of the Dublin, Grenoble, and Zurich eopies of the sTe^
For example
li
:

Testament.
The
tract

De

Perlh cites Scrip:

In the Dublin

MS.

of the

New
we

ture thus

Testament,
read

Matt. xvi. 27,

"

Cum
li

lo filh

de la vergena es

" Oar

lo filh

de

la

vergena es

avenir en la gloria del seo payre

avenir en la gloria del seo payre

cum
1

seo angel."

cum

li

seo angel."

per

"Similiter multos libros Biblie, et auctoritates Sanctorum multas quas sententias appellabant." Stephen de Borbon. See supra, ]). xci,
titulos Gongregatas,
2

See Ussher's CoUection of MSS. Trin. Col. Dublin.

INTRODUCTION.

XCVll

For other instances of

this resemblance, see supra, p. xli.

Moneta records Waldo's declaration before the Pope,

that he would be observant of the precepts of the four
doctors,

Ambrose, Augustin, Gregory, and Jerome ^

is

Novi^

the Pathers, to v^hom referenee

those Waldensian
Treatises,

most frequently made

in

which bear marks of the

greatest antiquity, are Saints Ambrose, Augustin, Jerome,

and

Grregorj, together with Chrysostom, Isidore,

and some-

times Bernard.

Moreover,
thorities

many

of these Treatises, containing the autitles

and sentences of the Fathers, bear the very

for.

which the statement of Stephen of Borbon, confirmed by

that of Moneta, prepare us to look
It

was very much

the practice of theologians in the middle ages to circulate tracts

composed of passages from the Latin Fathers, and Waldo was likely to follow their example, and to make
There are several collections of
this sort in Public

use of such as were in vogue.

Libraries

in the

MS. Library

at

Durham

for example.

One
S.

is

as old as the times of William of Carileph,

who

died Bishop of Durham, 1096, and

contains, " Tractatus

Ambrosii de Penitentia

;"

" Tractatus S.

Ambrosii de

Paradiso;" "Augustnus Doctor, de decem Chordis." See

Catalogus Cod. Man. Eccles. Cath. Dunelm. pp. 102, 103. Another, not so old, is entitled " Excerpta ex Patribus
Latinis de septem
isto
vitiis

mortalibus."
libris

"Intentio nostra in

oper est colligere de

originalium 4 Doctorum,

Augustini, Hieronymi, Ambrosii, G-regori, et copulare sub

compendio dicta eorum^."

dacio," " Contra

Augustin's tracts "

De Men-

Mendacium," " De Gaudiis

Paradisi,'* &c,

were
1

in

circulation as separate treatises in the middle

"

num, Gregorium,
2

Et promisit servare quatuor Doctores, scilicet Ambrosiurn, AugustiMoneta, lib. v. c. 1. et Hieronymum." Catalogus Cod. Man. Eccl. Cath. Dunelm. p. 260. Wiclif's Trialogus,
contains references to similar collections.

Lib.

III.

XCV

INTRODUCTION.

and we have Romaunt or Waldensian Tracts, enAmbrose''s tract titled " Meczonia," " Goy de ParadisP De Superhia vv^as also in great repute and circulation. In this there is the foUovv^ing passage " Superbia, quod
ages,
:

initium omnis

peccat

est,

cujus

primse soboles

septem

nimirum

principalia vitia

ex hac virulenta radice profe-

runtiir, scilicet inanis gloria, invidia, ira, tristitia, avaritia,

ventris ingluvies, atque luxuria.'"

Amb. Oper.
*'

Vol.

ii.

p.

493, pars

ii.

Edit. Paris. 1690.

entitled

A
pecca.

"VV^aldensian treatise,
:

Lo pecca

de la 8uli

perhia," reads thus

" Superbia es

reyna de

tuit

pecca
tot

de laqual di
saber
licia,

l'escriptura, superbia es

comenczament de

Sept principal pecca nayson en aquella, o es a

Vana

Gloria, Envidia, Ira, Tristicia, Avaricia,

Go-

Luxuria."

Dublin MS.

C. 6. 22. fol. 118.

find,

It is remarlcable that

we

among

the works attri-

buted to St Gregory, passages which appear to be taken

almost verbatim from St Ambrose, and which also eorre-

spond with the Romaunt translation just

" Ipsa

cted.

namque vitiorum
:
'

regina^
est,

superbia.

Radix
superbia.'

quippe cuncti modi superbia

tante

de qua
peccati

Scriptura'^ attes-

dicitur

Initium

omnis

est

Primce autem
vitia.

ejus

soholes^

nimirum
avaritia,

septem principalia
scilicet inanis

De

hac virulenta radice proferuntur

ira,
tristitia,

gloria,

invidia,

ventris

ingluvies,

luxuria^."

Another strong presumption that both the Romaunt translation of the Ne^ Testament, and the more ancient Waldensian treatises, which quote it almost verbatim, may
be attributed to Waldo and
his associates, rests

on the

fact that the Version exhibited in the Dublin, Grenoble,

" Superba es

Beyna de

tuit

li

pecca de laqual di Vescriptura." Wald.

Treatise.
2
3

" Sept principal pecca nayson en aquella."

Wald. Treatise.

Op.

S.

Greg. Lib. xxxi. Vol.

i.

p. 1035.

Par. 1705.

INTRODUCTION.

XCX

and Zurich MSS.

ofiPers

internal evidence of having been

translated by persons

who had had

access to four ancient

manuscripts of the gospels, one of vrhich was preserved at

Lyons, and the other three in Lombardy.

Now Waldo
ants,

himself was a Lyonnese, and his two assist-

Bernard of Ydros, and Stephen of Ansa, though

resident in Lyons, were, as their

Lombardy
Italy.

names indicate, natves of Ydros and Ansa being towns in the north of

There

is

also reason to believe that

Waldo had a
',"

third

associate from

Lombardy.

Pilichdorf tells us that there

was one " Johannes, qui erat de Lugduno

himself to Waldo.

who joined

Reiner malces mention of a " Johannes

de Lugduno," who was afterwards a Ketter or Catharan

Bishop of Bergamo in Lombardy^
Fratris Eeinerii," which
is
;

and

in the "

Summa
(Lugo

thought to be an abridgment of

Eeiner's treatise, he
or

is

called " Johannes de Lugio,"

Lugano in Lombardy ?) Now the Romaunt Version, among other marks of great care and erudition, and of
faithful

adherence to the best Latin copies of the

New
the

Testament, as I have pointed out in

Gospel of St John,
text, did not

my

notes to

contains proofs that its compilers, at the

for their

same time that they used the Vulgate of Jerome

adhere to
it servilely,

but consulted the remains

of the old "Versio Itala," and adopted the readings of that

version,

whenever they saw reason to prefer them to those

I

of Jerome.

have taken some pains to coUate

in the

tlie

portion

of the

Romaunt Version printed

in this volume, with the

ancientMSS. contained

"Evangelarium Quadruplex,"
I find that in the

of Blanchini, and the " Bibliorum Antique Versiones, seu

Vetus Itala" of Sabatier, and

Gospel of

St John the translators chose readings preserved in the

manuscripts of Verona, Vercelli, and Brescia, eighteen times.

1

Bib. Patr. 4. 779. Paris, 1624.

Reiner. cont. Wald. Bib. Patr.

iv. c. 6.

Edit. Paris.

h2

INTRODUCTION.
Vulgate
:

in preferenee to those of Jerome's

and that in this

I

preference they were supported by other authorities.

have also traced three notable variations from Jerome's

text to the Grseco-Latinus of the
giensis, vvhich

Codex Bezge

Cantabri-

was
be

originally in the custody of the clergy

of the Church of St Irenseus at Lyons^

cations, not to

These are

indi-

lightly esteemed, of anxious discrimina-

tion
sion,

on the part of the translators of the Eomaunt Verwho,

like

the

translators of our

Version, omitted no opportunity of

own Authorized comparing their own

work with the various

texts,

and interpretations of the

John's

original, within their reach.

My

coUation of the

Romaunt Version of St
Vetus

Gospel with the various readings of the Latin text, found

in Sabatier's " Versiones Antique, seu
chini's

Itala," Blan-

"Evangelarium

Quadruplex,"

and the

" Greco-

Latinus Codex," or " Codex Bezse Cantabrigiensis," gives

the foIlowing results.

The Romaunt
as
its text,

Version, using the Vulgate of Jerome

agrees with the "Versio Antiqua ex Colb. MS."

in preference to the Vulgate, six times.

Agrees with the Grseco-Latin Beza MS., in preference

to the Vulgate, three times.

Agrees with the Vercelli MS.,

Vulgate, seven times.

in preference to the

Agrees with the Verona MS., in preference

Vulgate, six times.

to the

Agrees with the Breseia MS., in preference to the

Vulgate,
five times.

The examples
I

will

be found in the notes at the end of

yet another ground on whieh

the Gospel of St John.

may

add, there

is

are justified in ssuming that

scholars

had something to
1

we Lombard grammarians and do with the Eomaunt Version,

p. xxi.

See

lipling's

Preface to Beza's Codex,

INTRODUCTION.
as
it

Cl

reads in the Diiblin, Grenoble, and Zurich copies.

dialect
is less

The

purely Provenal than that of the Paris

and Lyons
reader to

eopies,

and

partalces

more of the

Italian

than

of the GaUic Eomaunt.

For proofs of

this I

refer the

Mr

Cornewall Lewis' able Essay on the

Romaunt
of the
;

Languages, and to

his distinctive characteristics

Italian^ Provenal, Spanish, and old Prench dialects

and

request that the Dublin and Paris

MSS. may be examined,

with the aid of the examples adduced by

Mr

Lewis.

The specimens which I have given of the six remaining copies of the Romaunt Version, taldng the first chapter
of St John's Gospel from the Dublin, Grenoble, Zurich,

Lyons,

and

Paris

Manuscripts,

will

assist

the

critical

reader in forming his

own

opinion as to the antiquity and

comparative value of those Manuscripts.

The

Paris

MS.

8086

will

be found to present many features diferent

from those of the Dublin, Grenoble, and Zurich copies, which vary but little from each other. Its construction

and dialect approach nearer to those of the oldest Troubadour Poems. It marks the siijet and the rgime by the distinctive s^. As a translation it is more loose than the
Dublin.

The Lyons MS. No.

60,

and the Provenal MS.

JSTo.

6833, resemble the Paris 8086

more

closely than those of

Dublin, Grenoble, and Zurich, and exhibit the peculiarities

of the Provenal dialect.

The

Paris

MS. 8086

is

not improbably a transcript of

it

the earliest copy produced by Waldo, and

may have

preserved
aloat

many

passages from older partial translations

when Waldo commenced his work, as oiu' own Authorized Version retains many sentences which appear in Tyndale's, and in Wiclif's translations. The Dublin, Zurich,
1

E. G. Paris
V. 15,

See Essay on Romance Languages, pp. MS. John 1. Dieus v. 1.

68, 69, 118, 119, 120, 261.

Oms

v. 6.

Carns

v. 14.

Jo-

hans

CU

INTRODUCTION.

and Grenoble MSS. display, in my opinion, marks of a revised and improved edition, which is more literal, and closer to the Latin text, and may have been put forth
after Waldo's journey to Italy,

and when he mixed, as

Stephen of Borbon
separatists

tells

us he did, with the

Lombard
an anec-

from Rome, many of

whom

were allowed to be
relates, in

indefatigable students.

Matthew Paris

dote sub anno 1243, that the seceders of the North of

Italy sent their
Paris, that they

most promising youths to the University of might become accomplished theologians

and disputants^
It

may

reasonably be presumed that Waldo's later pro-

duction, having been undertaken with the care described

by Stephen de Borbon to render it a faithful translation, became the text-book for subsequent versions among the earliest reformers of France, Spain, and Italy.

The

six

Romaunt
and

copies

still

extant agree in so

many
some

material points, especially in their being simple and literal

translations,

not

capricious

paraphrases

in

places,

and glosses

in others, like productions after the

manifest they are

manner of Comestor and Guiart des Moulins, that it is all of one family, and proceed from

one prototype.

Some

of

them were

transcribed, as I have observed in

another place, while the copyists, and those for

whom

they

were written, were stiU in communion with the dominant Church others were copied, and received some slight
;

alterations after the

separation from

Bome had

begun.

The

Dublin, the Zurich, and Grenoble MSS., contain a

version, which

may be

traced through the hands of the

Waldenses of Piedmont^, and exhibit the received text of But my more matured judgment, and their Church.
recent investigations, will not permit

me

to adhere any

longer to the opinion I once held, that the translation

1

Matfc. Paris. p. 413. Edifc. 16-14.

See pagcs

xxiii. xxv.,

supra.

INTRODUCTION.

Clil

originated with the sub-Alpine "VValdenses, the ancestors of

the natives of the three Protestant valleys of Piedmont^

The Zurich copy

Waldensian barb
;"

is

said to have

been translated by "a

Bib. Sacr. 1

(see

Le Long,
more

369

;)

but

Natalis Alexander speaks

cautiously of the

Manu-

script formerly belonging to

Thomassin de Mazaugue, as
(see

having been used by

p. 75),

the Waldenses,
translation.

Supplement,

and not as being ther

It is

more

likely that those secluded

mountaineers only

bore their testimony to the truth, by preserving and eirculating copies of the
their

Romaunt

Version.

own

instruction the translations

They adopted for which came from

the South of France, or from the cities of Lombardy,

where

biblieal learning

could be better and more success-

fully cultivated,

than in the remote and obscure valleys at

the foot of the Italian Alps, and

vine-dressers.

among shepherds and

I have also reason to doubt whether the

oldest treatises, prose

sian,

and metrical, alleged to be Waldenof them were in circulation, in various

were the performances of natives of Piedmont, having

discovered that
dialects, in

many

Prance, Spain, and Italy, during the greater

part of the middle ages.

The
more

poetical tracts eame,

is

most probably, from the

Troubadours, that
religious

from the better disposed and cultivators of the " Gai Saber," who, few as
to say,

they were,

made important

contributions to the moral

and

sacred literature, which preserved Provence, Languedoc,

and Lombardy, from overwhelming

licentiousness.

Most

of the prose Treatises were originally in Latin, compiled

from CoUectanea from the Latin Fathers Ambrose, Jerome, Augustin, and Gregory, Avith additions from Isidore, Bernard, and later writers.
have
the concliision to which I have come, on the antiqnity my account of " Vigilantius and his

stcated

of thc Waldenses of Piedmont, in

Tiraes," pp.

484488.

CIV

INTRODUCTION.

The forerunners of the

adroitly translated

reformers, such
their

as

WaIdo,
use.

and applied these to

own

At a
Homish

later period the compilers of treatises

aganst

errors adopted titles very similar to those of the

vv^ell-lsnovi^n

and popular

tracts

of the

above-mentioned
not

Fathers,andcirculatedvv^ritings of their
in order to obtain attention,

a questionable

ovm under such tites,

artifice

altogether to be

Tudensis \ a
us,

"vvriter

commended. This is related by Lucas who flourished about a. d. 1240, who tells

that the clergy, mistaldng these writings for works of

the Fathers, read

them

to their floclcs

and the

treatises

described by Lucas correspond with

Waldensian.

many of those called Some of the Waldensian MSS., in their present

and 16th centuries; and
been
led,
it is

form, as I have said before, liave no pretensions to a date

earlier than the 15th

the inter-

mixture of modern with ancient documents, and the errors

into which writers have

by the mis-statements, or something worse, of Perrin, which have thrown a cloud of discredit over the subject, and call for a critical revision of
Such
revision, I

the whole coUection.

am

persuaded,

will

establish the antiquity of the

most valuable of those docucenturies,

ments,

and

will

explain

the character of the religious

movement

in the 12th

and 13th

and

its

resem-

blance to the attempts to reform the Church

earlier times,

made
in

in

much

by men

like Vigilantius, in the 4th

and 5th
the 9th
left

centuries,

and by Claude, Bshop of Turin,

attempts which prove that

century

God

never "

him-

self without witness,"

and that Holy Scripture was always

the foundation on which the orthodox reformers of the

Church commenced their work. One more remark may serve to increase
which
it is

tlie interest,

hoped

will

be taken in this publication.

The

Eomaunt Version was begun

declared to be schismatics
1
;

before the translators were

before they even thought of

iii. c.

Lucas Tudensis adv. Error. Albig. Lib.

13.

INTRODUCTION.
renouneing eommunion with
use

CV

Rome

and

it

continued in

among

religious professors of similar principles after

they were excommunicated.

Books of Scripture
they contained

in

a vernacular tongue were pre-

sented to Pope Alexander IIL, under the conviction that

faithful translations
:

and the promoter of

those translations was favourably reeeived by the Pontif,

as a Christian man, worthy of

marked honour^

Even the
III.
2.,

version circulated in the diocese of Metz,

concerning which jealous inquiry was

made by Innocent
;

was not pronounced to be an erroneous translation

nor did the prohibitions of the Council of Toulouse, and

of James King of Arragon, declare the

Romaunt
to

versions,

which they forbade the

texts.

laity to read,

be unfaithful

Those vernacular
because they were

translatons

false,

were condemned, not but because they were vernacular^

and
of

it

scriptural

was the object of the hierarchy to cheek the spirit inquiry, which was spreading among the

people.

The

versions contained in

this

vohime

will
if

be
the

scrutinized

with

more than common

attention,

reader

can persuade himself that he has a translation but solely because

before him which was prohibited in the 13th century, for

no

intrinsic demerit,

tongue
1

it

was

in the vulgar

" in a tongue understanded of the people."

est

"Valdesum amplexatus

Papa."

See Chronicon Canon. Laudup. 683.

nensis.
2 3

Recueil des Hist. des Gaules, Vol. xm. See an account of it, supra p. xx.

See 14th Canon of Council of Toulouse, a.d. 1229.

THE

ROMAUNT VERSION
OF THE

GOSPEL CCORDING TO ST JOHN.

THE

ROMAUNT VERSION
OF THE

GOSPEL ACCORDING TO ST JOHN.

DUBLIN
Aquest
es

MS.

PROLOGUS^
Joan Evangelista un
d'
li

desciple

del

Segnor, loqual es eilegi de Dio vergene, loqual lo Segnor

apelle de las noczas volent noczeiar a la vergeneta, del

qual es dona encoy doble testimoni al avangeli, loqual

es dit

ama

del Segnor plus

la crocz

que

li

autre.
la soa

a aquest lo
lo

Segnor en

recomande

mayre que

vergene gardes la vergena.

Finalment demostrant en

lavangeli quel era de parolla

non

corrurapivol, a co-

menczant lobra
testimonna
bras.
lo

la

sola parolla

esser faita carn.

lume non
lo

esser

compres de

las

tene-

Pausant

premier segnal loqual lo Segnor fey

en

las noczas,
li

demostrant quel meseyme era quel de-

mostres a

legent,

que aqui alqual luoc

lo

Segnor es

envida lo vin de las noczas dea defalhir, que las velhas

1

This Prologue

is

a tvanslation vvhich corresponds \vith the Latin

published by Sabatier, from the Colbert

MS.

(see Sabatier, Versio Ital.

Quat. Evan. Tom.

m.

p. 383.

Ex MS.

Colbert, n.

4051, annor. circiter

i.e.

600, opt. notce,) except that the last three sentences,

four lines of the

Prlogue in Sabatier, are not in the Romaunt Prologue.

1

PROLOGUS.
cosas novas.
scrips

mudas
El

totas cosas hordena de Christ appareissaii

scris

aquest evangeli en Asia depois quel

l'Apocalis en lisola de Pathmos, que alqual es

li

devant nota en Genesi de

Canoni comenczament non

fin

corrumpivol, acertas rendent a luy

non corrumpivol

par la vergeneta, en lapocalis diczent Christ,

alpha e
o.

Yo
lo
li

soy
dia

Aquest Johan, loqual sabent que

del seo departiment fossa avenir,

ensemp appele

seo

deciple en Phesia, deisendent en la fossa al luoc de la

soa sepultura faita oracion, fo pausa a

li

seo peiron,

es atroba esser eitant sencza la dolor d' la mort,

coma

sencza la corruption
Incipit

d'

la carn.

Evangelium Secundum Joanen.

THE

ROMAUNT VERSION
OF THE

GOSPEL ACCORDING TO ST JOHN.

CAP.
DUBLIN MS. 1

I.

PARIS MS.

Lo

filh

e lo filh

era al comenczament, era enapres Dio, e Dio

Lo
el filh

lh

era al comensament,

era

am

Dieii, el filh

era

era lo filh. 2 Aiczo era al comenczament enapres Dio. 3 Totas cosas sonfaitaspar luy; e alcuna cosa non es faita sencza
luy.

Dieus.

Aquest era

al

comensament
foron
fachas

am
per

Dieu.

Totas
el
:

cauzas

e nenguna causa
el.

non
lui

fon fach senz

fo
fait

4 o que
vita,

la

vita

era

en luy era lucz de li

So que fon fach era en

vida,

la

vida era lus dels

home.
5

homes.
la lucz lucit

en

las

tenee
lui.

la

lus

lus

en tenebras,

bras, e las tenebras

non cumpre-

tenebras

non comprenseron
de Dieu,

seron ley. 6 Home fo trames de Dio, alqual era nom Johan. 7 Aquest venc en testimoni, qu'el dones testimoni de lume, que tuit cresesan par luy. 8 El non era lucz, mas qu'el dones testimoni de lume. 9 Lucz era vraya, laqual enlumena tot home venent en aquest

Oms

fon trames

local avia

nom

Johan.

Aquest venc en testimoni, que dones testimoni de lum, que tug crezessan per el. E non era lus, mas que dones testimoni de
lus.

Vera
tot

his era, lacal

enhimena
aquest

home venent
El mont
era,
el

en

mont. 10 El era al mont, e lo mont fo fait par luy, e lo mont non conoc
luy.

mont.
fach
conoc.

per

el,

el mont fon mont non lo

12

THE ROMAUNT VERSION OF

DUBLIN MS.
PARIS MS.

[Cap.

I.

11 El venc en las propras, e li seo non receopron luy. 12 Mas qualque qual receopron luy, done a lor poesta esser fat filh de Dio, aquilh liqual creseron al

En
e
li

las proprias cauzas venc,

sieu

non

lo

receupron.
lui,

Mas quant receupron

dofilh

net ad els poder esser fach

de Dieu, ad aquestz, que crezon

el

de hij: 13 Liqual non son de sang, ni de volunta de carn, ni de deleit de babron, mas son na de Dio. 14 E la parolla fo fayta carn e abite en nos, e nos veguen la gloria de luy, gioria enayma d'un engenra del paire, plen de gracia e de verita.

nom

nom de

lui

Lical non son de sanc, ni de

voluntat de carn, ni de voluntat

de baro, mas de Dieu son nat.

tet

El filh es faitz carns, e abien nos, e nos vim la gloria de lui, coma d'un engenrat del paire, ple de gracia e de veritat.

SANT JOHAN.

15 Johan done testimoni de luy Aquest es loqual yo dis, loqual ven enapres mi e fo ait devant mi, car el era premier de mi. 16 E nos tuit receopen gracia per gracia de la pleneta de luy. 17 Car la ley fo dona per Moysent, mas gracia e verita fo faita par
e cridava diczent,

Johans dona testimoni de

meteis,
es cel

lui

e crida, e dis

aquest

que ieu

dissi

local es

venir apres mi, fon fach davant

mi, quar premiers era de mi.

nos

tug receubem
lui,

della

pleneza de

gracia per gracia.

Quar la ley fon donada per Moysen; la gracia ella veritat

fon facha per Jhesu Crist.

Yeshu Christ. 18 Alcun non non un engenra

cointe.

vic
filh,

unca Dio,

si

Nenguns non
el

vi

anc Dieu,
local es

loqual es al sen del paire, el meseyme o re-

sinon r usengenrat

filh,

sen del paire

el

meteis o

recontet.

19 E aquest es lo testimoni de Johan, cant li Judio de Jerusalem trameseron luy preyres e diaques qu'ilh demandesan luy: Tu qual
sies? e

Dayso

es

lo
l

testimoni

de

Johan, quant
els

Juzieu de Jhelos

rusalem envieron
diaques a
el
:

preveyres

lui,

que deman-

dessan ad

qui iest tu ?

20 El cunfesse e non denegue cunfesse, car yo non soy Christ. 21 E demanderon luy, Donea
soy.

E
Crist.

confesset,

que
H,

non

era

E
qui
dis,

demanderon
iest

doncas

qual cosa ?

non

El dis, Sies tu propheta? El

Sies tu Helia
?

tu?

iest

tu Elias?

No.

responde, Non.

Cap.

I.]

THE GOSPEL ACCORDING TO ST JOHN.

DUBLIN MS.
PARIS MS.

22 Donca ilh diseron a luy, qual que nos donen respost a sies? aquilh liqual trameseron nos. Qual
cosa dis de tu

mesejme ?
yo voucz del
cri-

23
dant
del

E
al

el

dis,

Adoncas van dire, digas nos qui iest, que portem respost ad aquels, que nos an trames. Cal cauza dizes de tu meteis ? Yeu dic, que ieu suy vos
cridant el dezert, endreysas la
via del Senhor, aysi con dis lo

desert,

Segnor,
dis.

endreicza la via enayma Ysaia pro-

pheta

propheta Ysaias.

24 E aquilh liqual eran ista trames eran de li pharisio. 25 E demanderon luy, e diseron a luy Donca si tu non sies Christ,
:

Et

cels

que avian
dire,

istat enter

les farizieus.

Et

il

van

li

doncas

si

tu non iest

Crist,

ni Elias,

ni

ni Helia, ni propheta,
teias
zent,
al
?

perque baplor,

propheta, perque bateias ?

26 Johan responde a

dic-

Yo

iste loqual vos mecz non sabe. 27 El meseyme es loqual es a

bapteio de vos

en

aiga,

mas

Johan respondet, e va dir, yeu bateie en aygua, mas cel que vos non sabes istet meiansiers

de vos.
aquel

Mas

que ven

apres

venir enapres mi, loqual fo fait devant mi, delqual yo non soy degne que yo deslie la correa de la cauc-

mi, local es fatz davant mi, del

qual yeu

non suy dignes que

de son causa-

deslie son corey

zamenta de luy. 28 Aquestas cosas foron

ment.
faitas

Aquestas cauzas foron fachas

en Betania, otra Jordan, on era

en Bethania outra lo Jordan, alqual luoc Johan era bapteiant.

29 L'autre dia Johan vic Yeshu venent a si, dis Vevos Fagnel de
:

li pecca del mont. 30 Aquest es del qual yo dis Baron ven enapres mi loqual fo fait devant mi, loqual era premier de mi. 31 E yo non sabio luy, mas emperczo yo vinc bapteiant en ayga quel fos manifesta en Isriel.

Dio, vevos loqual tol

Johans bateiant. E un autre jorn Johans vi Jhesu venent assi, e va dir Vete r agnel de Dieu, locals tol los peccatz del mont. Aquest es del cal ieu dis Baro ven apres mi, loqual es fatz davant mi, quar premiers
era de mi.

E
in

ieu

non sabia
sa

lui,

mas que
per

Isriel

iiianifestat,

aquestas cauzas ieu vcngui batciar en aygua.

32
zent
:

E Johan
Car yo

done testimoni

dic-

15

Johans
:

donct

testimoni

vic Fesperit deisen-

dzcnt

ieu vi l'Esperit dei-

HE ROMAUNT VERSION OF
DUBLIN MS.
PAltlS M.S.

[Cai>.

I.

dent del cel enayma columba, permanent sobre luy.

cendent del cel coma coluniba,

e istet sobre el
;

e ieu

non

sa-

bia

lui.

33 E yo non sabio luj, mas aquilh que trames mi bapteiar en aygua, dis a mi Sobre loqual tu veyres l'Esperit deisendent e permanent sobre luy, aquest es loqual bapteia en Sanct Sperit.
:

Mas
teiar

cel

que trames mi ba:

en agua, dis a mi
loqual

Aycel
el,

sobre

veyras
bateia

l'Esperit

deycendent e istant sobre

aquest es que
Esperit.
el

Sant

yo vic, e doney testimoni, car aquest es filh de Dio.

34

Et

ieu

vi e

done testimoni,
de Dieu.

que aquest es
VIGILIA

ilh

DE SANT ANDRIEU.
demantenent de sos dis-

reco, e

35 L'autre dia Johan istava deduy de li deciple de luy 36

:

En
cipols

l'autre jorn

Johans

istava, e dui

regardant Yeshu annant dis Vevos Fagnel de Dio. 37 E li duy deciple auviron hiy parlant, e segueron Yeshu.

E
dis
:

regardant Jhesum annant,

Vete,
dui
1'

agnel de Dieu.
auziron
lui

discipol

parlant, e seguiron Jhesu.

38 Mas Yeshu vout,

e vesent lor

Mas Jhesus
lor seguent
si,

tornant e vezent
dis

seguent si, dis a lor: Qual cosa quere ? liqual diseron a hiy Rabi,
:

ad

els

cal

cauza queres ? Lical disseron a

lui
:

laqual cosa es dit e entrepetra, Mestre, alqual hioc habitas? 39 E el dis a lor vene e veia. E ilh vengron e vigron alqual hioc permanses, e permanseron aqui aMas era hora enayma quel dia. deczena. 40 Mas Andrio, fraire de Simont Peire, era un de li duy, Hqual avian auvi de Johan, e avian segu
:

Maistre, on abitas ?

dis lui

venes, e veias

o.

Vengron, e viron on istava; e

isteron

amb

el

aquel jor, e ora

era coma dezena.

Mas Andrieu, lo fraire de Sismon P. era un des tos, que avian auzit de Johan, e avian
segut
lui.

Yeshu. 41 Aquest atrobe premierament

Aquest atrobet premierament

son fraire Sismon, e dis a
trepretat Crist.
lui

Simont lo seo fraire, e dis a hiy: Nos troben Mesia, loqual es entrepetra Christ.

atrobem Messias, loqual es en-

42 E amene luy a Yeshu. Mas Yeshu regardant hiy, dis Tu sies

:

Et amenet lo a Jhesum mas Jhesus esgardatz lui dis:

Cap.

I.]

TIE

GOSPEL ACCORDING TO ST JOHN.

PARIS MS.

BUBLIN MS.

Simont lh de Joaiia pella Cephas loqual

:

tu seres apes entrepetra

iest

Sysmon

filh

de Johanna,
;

tu seras apellat Cephas

es entepreta Peire.

local

Peire.

DOMINICA

II.

POST EPIPHANIAM.
volc issir
Phelip.

43 Mas en l'endeman Yeshu volc

en Galilea, e trobe Phelip, e dis a luy Sec mi. 44 Mas Phelip era de Besaida, de la cita de Andrio, e de Peyre.
issir
:

l'endeman
e
dit

en

Galilea,

atrobet

Jhesus
della

lui

sec mi.

Mais era Phehp de Betsaida cioutat d'Andrieu e de

Phelip atrobet Natayniel, e

Peyre.

45 Mas Phelip atrobe Nathaniel, e dis a luy: Nos atroben Yeshu lo filh de Joseph de Naczaret de Galilea, loqual Moysent scrips en la
propheta. 46 E Nathaniel dis a luy: Alcuna cosa de ben po esser de Naczaret? Phelip dis a kiy: ven e
ley, e
li

dis

lui

sum
ret,

lo filh

local
elli

Atrobem aycel Jhede Joseph de Nazaescris Moysen en la

:

ley,

propheta.

Natanael dis a lui Alcuna cauza de be pot esser de Nazaret ?

veias.

Phehp
vi

dis

lui

ve,

veias.

47 Yeshu vic Nathaniel e dis de hiy Vevos lo vray Isrelitienc alqual non es engan. 48 Nathaniel dis a luy: Dont conogues tu mi ? Yeshu dis a kiy: Yo vic tu cum tu fossas sot la figuiera, preraierament que Phehp ap:

Jhesu

Natanael vinent
:

assi,

e dis de hii

raehta, el cal

Vete verament non es vauzia.

a
lui
:

Is-

Natanael
noguist mi ?
e dis a lui
apelles tu,
figuiera, ieu
:

dis

d'on co-

Jhesus respondet
enant que Phelip
la

con fossas de sot

ti vi.

pelles tu.

49 Nathaniel respondent
kiy tu sies rey
:

dis

Natanael
Maistre tu

respondet

dis

Mestre tu
d'Isriel.

sies fiUi

de Dio,

iest filh

de Dieu, tu

iest reis d'Israel.

50 Yeshu respondent e dis a kiy: Cres, car yo dis a tu, Yo

vic

Jhesus respondet e

Quar

ieu

ti

tu sot la figuiera,

tu veires

la figuiera,

dis h que ieu ti vi sot creses Maier cauzas

dis,
:

maior cosa d'aquesta. 51 E dis a kiy: Yo dic verament, verament a vos, Vos veire lo cel ubert, e k angel de Dio montant
e

veyras.

dis

a luy

Verament, veraad

ment, dic a

tu, veiras lo cel

ubert, els angels de

e

Dicu puiant
lo filh della

deisendent sobre lo

filh

de la

deycendent sobre

vers'ena.

vorffe.

THE ROMAUNT VERSION OF

[Cap.

II.

CAP.
DUBLIN MS.

II
PARIS MS.

Noczas foron faitas al tercz dia en la Cana de Galilea: e la maire de Yeshu era aqui. 2 Mas Yeshu fo appella a las
1

Al ters jorn nossas son fachas

en Cana de Galilea:

ella

maire

de Jhesu era aqui. Mas Jhesus e li

lui

discipol

de

noczas e

li

desciple de luy.

fon appellat allas nossas.

vin defalhent la maire de

:

E
E

defalhent lo vi la maire
dis

Yeshu dis a luy Ilh non an vin. 4 Yeshu dis a ley fenna, qual cosa es a mi e a tu? la mia hora non ven encara.
:

de Jhesu

lui

filh vi

non av.
fenna,

Jhesus va

li

dir:

que es a mi

ni a tu ?

H mieua
mi-

ora non ven ancara.

a li ministre: Facze qualque qual cosa dire a vos. 6 Mas vi. ydrias peyriencas eran aqui pausas, segont la purificacion de li Judio, una cascuna tenent doas mesuras o tres. 7 Yeshu dis a lor; umple las 5
dis

La maire de luy

La mayre de
nistres
;

lui dis als

fait

qualque cauza dira

a vos.

Mais

vi.

idrias

de peyra eran

aqui pauzadas, segon la purificacio des Juzieus,

E
tres
:

Jhesus va dir

als

minis-

ydrias d'ayga. tro al sum.

umpliron

las en-

unples las ydrias d'aygua.

las entro al

Et umpliron
Jhesus
del vi

sum.
porte-

8 E Yeshu dis a lor poucza ara E ilh portee porta architricHn.

ron.

dis

ad

els,

aportat

ad

architrincli.

ron

lui.

9
lo
fos.

Mas pois que Mas

li

architriclin taste

cant ac tastat del vi que

vin fait dayga

non sabia dont

era fach del aygua,

sabia d'on fos.

pas non
li

ministre o sabian liqual avian poucza Faygua. Architriclin appelle l'espos e dis a luy

Mas

ministre
sa-

que avian pozada l'aygua o

bian.

Et

architrinclins appellet
li

l'espos e dis

10 Tot home pausa premiera-

ment

lo

bon

vin, e

cum

ilh

seren

enubria adonca aquel loqual es peior: Mas tu gardies lo bon vin

etro ara.

Tot home pauza premierament lo bon vi, e quant son enubriate non conoyson l'avol vi,

mas tu gardiest entro ara

lo

11 Yeshu fey aquest comenczament d'ensegnas en la Cana de

Galilea, e manifeste la soa gloria.

bon vi. Jhesus fes aquest comensament de signes en la Cana de

Gahlea, e manifeste la siena gloria.
lui.

li

desciple de luy creseron en

syes discipol crezeron en

luy.

Cap.

II.]

THE GOSPEL ACCORDING TO ST JOHN.

DUBLIN MS.
PARIS MS.

12 Enapres aquestas cosas, el meseyme deisende en Chapharnaum, e la maire de luy e li fraire de luy, e li desciple, e permaseron aqui non per moti dia. 13 E la pascha de li Judio era pres. E Yeshu monte en Jerusalem 14 E trobe al temple vendent buos e feas, e columbas e cambiadors sesent.
el aguesa fait enayde cordetas gitte li tuit del temple, acertas las feas, e li buo, e scampe la monea de li cambiador e trastorne las taulas

Apres aquestas cauzas deycendet Jhesus e sa maire e siey discipol en Cafarnaum, e aqui isteron non gaure.

E las paschas del Juzieus eran pres, e Jhesus puiet en Jherusalem

E
atrobe los vendent buovos,
e fedas, e columbas, e los

mo-

nediers sezent el temple.

15

E cum

Et

el

avia fach

coma

flagels

ma

lagels

de cordas,
temple.

gitet los

totz

del

Et escampet

l'aur des

monediers e trastornet totas las

taulas, e dis

ad aquels que ven-

dian las columbas

las

16 E dis a aquilh que vendian columbas Osta aquestas cosas, d'eici e non volha far la meison del meopaire,meison demarcandia. 17 Mas li deciple de luy se recorderon car script es La gelosia de la toa meison manie mi. 18 Donca li Judio responderon Qual ensegna dee diseron a luy mostras a nos car tu fas aquestas
:

Tolles d'aysi aquestas cauzas,

e

non vulhas en
paire far

mon

la mayzo de mayso de mer-

cadaria.

Mas
la tua

siey discipol se recorde:

ron quar es escrig

la enveia

de

mayzo maniet mi. Adonc li Juzieu responderon

e disseron a

lui, qual signe demostras a nos perque fas aques-

cosas ?

tas cauzas.

19 Yeshu respondent dis a lor: Deslia aquest temple, e yo refarey luy en trey dias. 20 Donca li Judio diseron a luy Aquest temple fo hedifica per 40 et 6 an, e tu refares luy en 3 dias?

E
lias

Jhesus respondet lur Des:

aquest temple, et ieu lo refaray en tres jorns.

Adonc H Juzieu
xl. e vi. ans,

disseron

aquest temples es edificatz per

e tu refaras lo en
tres jorns ?

21 Mas
seo cors.

el diczia del

temple del

Mas

el

dizia del temple

de

son cors.
el fossa rescucita

22 Donca cum

Adoncs con
raortj
li

fos resusatatz

de li mort, li deciple de luy se recorderon, car el diczia ayczo del seo

discipol

de

hii se

de renemcrese-

breron que ayso

dizia.

10

THE IIOMAUNT VERSION OF

DUBLIN MS. e creseron a le scriptura e a
PARIS MS.

[Gap.

II.

cors
la

ron a

las escripturas, e alla par-

paroUa de Yeshu laqual el dis. 23 Mas cum el fos en Jerusalem

la

aula lacal Jhesus dizia.

Mas con
regardavan

fo

en Jherusalem
festival,

lo

dia festival, moti creseron al nom de luy, vesent las ensegnas lasquals el facia.
al

en

pascha

jorn della pascha

motz

los signes

de

lui las-

cals fazia, crezeron el

nom de lui.
ad
els

24 Mas
creya
si

el

mesejme Yeshu non

si

Mas
los

el

non

orezia

mese^yme a lor, emperczo qu'el li agues conegu tuit, 25 E car besogna non era a luy que alcun dones testimoni d'ome,
car
el

meteis, per ayso qu''el meteis

agues connogutz

totz,
lu

E quar
alcuns

non era obs a

que

dones testimon d'ome,

el

meseyme sabia qual cosa

fos

quar

meteis sabia cal cau-

en home.

zas fos en home.

CAP.
1

III.

per

Mas era home deli pharisio nomz Nicodemus, primpci deli

Mas
zieus

era us lioin dels phar-

que ava

nom Nicodemus

Judio.
e dis a iuy

prince des Juzieus,

2 Aquest venc a Yeshu de noyt mestre, nos saben car tu venguies de Dio, mestre, car alcun non po far aquestas ensegnas
:

e dis

Aquest venc de nuetz a Jhesu li Maistre, nos sabem que

:

tu venguist de Dieu, Maistre,

car nenguns
tas signes

non pot
el.

far aquessi

lasquals tu fas,

si

Dio non sere

que tu

fas,

Dieus

cum
Yo

luy.

non era amb

rament, dic a

3 Yeshu responde e ds a luy: dic verament, verament a tu si alcun non sere na dereco, non po veser lo regne de Dio. 4 Ncodemus dis a luy l'onie cum el sia velh enqual maniera po nayser Donca po intrar dereco al ventre de la soa maire e reyre nayser ? 5 Yeshu responde: Yo dic verament, verament, a tu, si alcun non sere regenera d'ayga e del Sant Sperit, non po inti'ar al regie de
:

Jliesus respondet e dis

tu,

li

Ve-

que nenguns

non pot intrar el regne de Dieu, si non torna nayser de novel. E Nicodemus dis a lui Oms que sia viels per cal maniera pot renayser ? Doncas pot intrar el ventre de sa maire demantenentnaycer? Jhesus respondet Verament, verament dic a tu, nenguns non pot intrar el regne de Dieu, si non sera re:

natz d'aygua e de Sant Esperit.

Dio.
f)

qu'es na de carn es carn

So que

cs nat de carn carn

Cai'. III.]

THE GOSPEL ACCOKDING TO ST JOHN.

DUBLIN MS.
PAlIS MS.

11

e czo qu'es na de Sperit es Sperit.

es

e so
es.

que es nat d'Esperit,

meravilhas car ieu

Sperit

Non

te merevilhar car

yo

dis

ISon aias

tu, la

coventa vos naiser dereco.

spira

dica

tu,

coven vos nayser denov.

8
vol,

L'esperit
e tu

alqual

luoc
au
ve,

L'esperit la on vol espira, e

la

auves la voucz de luy, mas non sabes dont vegna, o al Enaymi es tot qual luoc anne. aquel qu'es na de Sperit. 9 Nicodemus respondent, dis a luy: Aquestas cosas en qual maniera

vos del,

mas non sab don

Aysi de totz

ni

on va.

aquels que son nat d'Esperit.

E
dis

JNicodemus respondet,
el
;

ad

perqual maniera po-

pon

esser faitas

don esser fachas aquestas cauzas?

:

10 Yeshu responde e dis a luy tu sies mestre en Isriel, e mesconoises aquestas cosas? 11 Yo dic verament, verament, a tu car nos parlen czo que nos saben e testimoniien czo que nos veguen, e vos non recebe lo nostre
:

Jhesus dis

li

Tu

iest

mais-

tres en Israel, e

non conoyses

aquestas cauzas.

tu,

Verament, verament dic a que nos parlam so que sabem, e testimoniam so que vim e non recebes lo nostre testi;

testimoni.

moni.
dis
Si ieu

a vos las cosas terrenals e non cresse, en qual maniera creire si yo direy a vos
las celestials.

12 Si yo

vos dis las eternals

ieu vos

cauzas e non o crezest, enqual

maniera creires
las celestials,

si

dic

13 Alcun non monte al non aquel que deysende de

filh

cel,

si

Alcuns non puiet

al

cel,

si

cel, lo

non

lo filh della verge, local

cel,

deycel.

de la vergena, loqual es

al cel.

cendet del

loqual es el

14 Enayma Moysent eixaute lo serpent al desert, enaymi coventa

esser eixauta lo
tlh

Et
aital

aysi

con

Moyses

ey-

saucet la serpent el desert, en

de la ver-

gena 15 Que tot aquel que cre en luy non perisa, mas aya vita eterna.
16 Car Dio ame enaymi lo mont, qu'el dones \o seo filh un engenra, que tot aquel que cre en luy non perissa, mas aia vita eterna.

de

la

maniera cove que lo verge sia eysautat,

filh

el

Que tug aquil que crezon en non periscan, mas aian vida
Car Dieus amet aysi
lo

durabla.

mont
dones

qu'el sieu

engenrat

filh

per

el,

que totz aquels que creel

zon en

non periscan, mas aian

vida durabla.

12

THE ROMAUNT VERSION OF

DUBLIN MS.
PARIS MS.

[Caj'. III.

17 Car Dio trames

al moiit,

lo seo ilh

non
lo

qii'el

juje lo mont,
sia

mas que
luy.

mont

salva par

Car Dieus non trames lo sieu filh el mont que jujes lo mont, mas que lo mon sia salvat per
el.

18 Aquel que cre en luy non es juja, mas aquel que non cre en luy
es ja juja, car el

Qui cre en
crer el

el

non

es jujatz,

e qui non cre es jujatz, car non

non cre

al

nom
ome

nom

d'un engenrat

fil

d'un engenra filh de Dio. 19 Mas aquest es lo judici, car

el

de Dieu.

Mas ayso
quar
lus

es
el

lo

jujament,
li

venc lucz
la lucz;

al

niont,
las

li

venc

mont, e

home

ameron maiorment
que
eran malas.

tenebras

ameron mais
la lus
;

las

tenebras que

car las obras de lor

car las obras dels eran

malas.

20
las

tot aquel

que fay mal

lucz,

eira

la lucz, e

non ven a la obras de luy non sian

que

represas.

21 Mas aquel que fay verita, ven a la lucz, que las obras de hiy sian manifestas car son faitas en
Dio.

Car tug aquilh que fan mal lus, e non ven a lus, que sas obras non sian reprezas. Mas cel que fa veritat ven a lus, que las obras del son manifestadas quar en Dieu son faairan
chas.

22 Enapres aquestas cosas Yeshu venc en la terra de Judea e li desciple de luy, e demorava aqui

sus e sieu discipol vengron

Apres aquestas cauzas Jheen

Judea, e aqui istava

bateiava.

amb

els,

cum

lor, e

bapteiava.

JOHAN.

Enon

23 Mas Johan era bapteiant en josta Sahn, car motas aygas

Mas
iant en

era ancar Johans bate-

Annon

justa Salin, quar

e ve-

eran aqui, e venian e eran bapteia.

motas ayguas eran aqui,

nian e eran bateiatz.

24 Car Johan non era encara

ista

Quar Johans non era ancara

encarcerat.

li

mes en carcer. 25 Donca question fo fayta de desciple de Johan cum li Judio

Adonc fon

facha

question

des discipols de Johan

am

los

de la purificacion. 26 E veiigron a Johan e diseron mestre, aquel que era a luy cum tu houtra lo Jordan, alqual tu donies testimoni, vete, aquest bapteia, e tuit venon a luy.
:

Juzieus de purificacio.

E
li

vengron a Johan e van

:

dir

Maistre, vete aquel que

tu otra Jordan, alcal

era

ambe

tu doniest testimoni, bateia,

tug venon a

el.

Cap. III.]

THE GOSPEL ACCORDING TO ST JOHN.

DUBLIN MS.
PABIS MS.
;

13

27 Jolian responde e ds L'ome non po recebre alcuna cosa, si non sere dona a luy del cel. 28 E vos meseyme dona testimoni car yo dis yo non soy Christ, mas car yo soy trames devant luy.
:

E Johan

respondet

Om
si

non pot recebre alcuna cauza de sobre non es donat a el.

mi,

Vos meteis donas testimoni a que ieu dis eu non suy Cristz, mas fui trames davant el.
;

29 Aquel loqual a sposa es spos:

Mas
au

l'amic del espos loqual ista e

luy, s'alegra
:

del espos
es cumpli

de goy per la voucz donca aquest meo goy

esser

30 Luy coventa creiser, mas mi amerma. 31 Aquel loqual ven de sobre

;

Aquel que a espoza es espos es amicx del espos que l'au am gauch, e s'alegra per la vos del espos, donca aquest mieu gauch es aumplit. El coven creiser e mi amer:

mas aquel

mar.

aquel loqual es de terra, el parla de la terra. Aquel que ven del cel es sobre tuit. 32 E testimoniia czo qu'el vic, e auvic, e alcun non receop lo testimoni de luy.
es sobre tuit

Aquel que de sobre ve sobre Aquel que es de terra, de terra parla. Aquel que ve
totz es
:

del cel sobre totz es.

E
Y, ni

porta testimoni de so que

auzi, e alcuns

lo testimoni del signet

non receb que Dieus

enverais.

33 Mas aquel loqual receop lo testimoni de luy demostra car Dio

es veray.

Quar aycel

loqual Deus en-

viet parla las paraulas de Dieu.

34 Car aquel loqual Dio trames parla la parolla de Dio, car Dio non dona Sperit a mesura.
35 Lo paire ama lo filh, e dona totas cosas en las mans de luy. 36 Aquel que cre al filh ha vita eterna, mas aquel que non cre al filh non veyre vita, mas l'ira de Dio permanre sobre luy.

Quar Dieus non dona Esperit

a mezura.

Lo paire ama
Aycel que cre
durabla.
creira

lo lh, e

donet

totas cauzas en la

ma
el

del.

filh

a vida
lo

aquel que non

non veira vida, mas de Dieu rema desobre el.

l'aira

CAP. IV.
1

Mas
li

car

pois que Yeshu pharisio auviron car

conoc

Adonc Jhesus
net que
li

pueis que co-

Yeshu

farizieu auziron

que

14

THE ROMAUNT VERSION OE

DUBLIN MS.
PARIS MS.

[Cap. IV.

ay plusors deciple que bapteia,

teies

Johan

Jhesus
discipols

bateava

fazia mais

2 Jaciaczo que Yeshu non bap-

que Jolians, Cant que Jhesus non

siey dscipol,

bateies,

mas

li

deciple de luy,

mas
lilea,

3 Laise Judea e anne dereco en

Galilea.

Layset Judea e annet en Ga-

4 Mas coventava luy passar per mecza Samaria. 6 Donca Yeshu venc en la cita
de Samaria, laqual es dicta Sicar, josta lo luoc loqual Jacob done al seo filh Joseph. 6 Mas fontana de Jacob era
aqui.
sesia

Mas

covenia

lo

passar per

Samaria,

venc en la cioutat que es

lh

apellada Sicar, justalo luoc que

Jacob donet a son El

camin,
cal luoc avia

Joseph,

una

font.

Mas Yeshu

fatiga del viaje

Jhesus fon fatigat per amor del

sezie
si

Mas

enaymi sobre la fontana. era V hora enaymi 6"*. 8 E li desciple de luy eran anna en la cita, que cumpresan maniars.

sobre la font.

Et era entorn

lo

miey jorn.

E
la

siey discipol eran annat en

cioutat

comprar que mani-

essan.

7 E fenna de Samaria venc pauczar ayga. Yeshu dis a ley Dona me a beore.

Et una fenna de Samaria

venc pozar aygua alla font.

Jhesus va
bevre.

li

dir

Dona mi a

9 Donca aquella fenna Samaritana dis a luy: Tu con sies Judio enqual maniera demandas a mi beore,laqual soy fennaSamaritana? car li Judio non usan ensemp cum li Samaritan, 10 Yeshu responde e ds a ley: Si tu saupesas lo don de Dio, e qual es aquel que di atu, dona a mi beore, tu paraventura agras demanda de luy, e el agra dona a tu ayga
viva.

Adonc
Juzeus

li

fenna Samaritana
:

va dir a Jhesu

Tu con

sias

queres a mi a bevre

que

suy
li

fenna

Samaritana?

Quar
semps

Juzieus non usan enlos

am

Samaritans.
\

Jhesus va
lo

respondre

Si

don de Dieu, ni qui es aquel que te quer a beure, paraventura tu enquerias a el, e donaria te aygua
saupessas
viva.

fenna dis a luy: Segnor tu non has enqual cosa Donca pouczes, e lo pocz es aut. dont as ayga viva ? 11
la

E
her

li

femna respondet
pozes, d'on auras

Sen-

lo

pos es autz, e tu non as

am que

aygua
que

12 Donca sies tu maior del nostre

viva? Doncat

iest

tu

maier

Cap. IV.]

THE GOSPEL ACCORDING TO ST JOHN,

DUBLIN MS.
PARIS MS.

15

paire Jacob, loqual done a nos lo pocz, e el meseyme bec de luy, e li filh de luy, e las bestias de luy. 13 Yeshu responde e dis a ley Tot aquel que beore d'aquesta ayga
seteiare dereco

nostre paire Jacob, locals donet

an nos est aygua, e

li

el

en bec, e

sieu filh e sas bestias.

E
Tug

Jhesus va

li

respondre:

aquilh que beuran daquesta

set

aygua demantenent auran

14 Mas aquel que beore del ayga laqual yo donarey a luy non Mas Fayga seteiare en eterna. laqual yo donarey a luy sere faita en luy fontana d'ayga salhent en
vita eterna.

Mas que beura

de l'aygua

que ieu daray non aura set de gran temps. Mas Taygua que
ieu

donaray sera fac en el font d'aygua salhent en vida du-

rabla.
:

Seg15 La fenna dis a kiy nor dona me tota via aquesta aiga que yo non seteia ni vegna pouczar
czay.

la femna va li dire Sendona me d'aquesta aygua, que non aia set, e non venga
:

her,

pozar aysi aquesta aygua.

dis

16 Yeshu

a ley
e dis

vay,

Jhesus va H

dire.

Vay,

appella lo teo baron e ven czay.

quere ton marit e venes aysi,

La fenna responde
1
:

7 Yo non ay baron. Yeshu dis Ben dises car yo non ay a ley baron. 18 Car tu agues 5 barons e aquel que tu as ara non es teo baron. Tu disies verament ayczo. Segnor, 19 La fenna dis a luy yo veo car tu sies propheta. 20 Li nostre paire aureron en aquest mont, e vos dicze, car Jerusalem es hioc alqual coventa aurar.
:

Et
marit.

ella

va

dire

Non ay
li

Jhesus va

dir

ben

as dich que

non as marit.
v. marit, e

Tu as

agut

aquest

que as non es ton marit, perque

as dich ver.

Senher, ieu vey que tu

propheta,

iest

Li nostre payre adoreron en

aquest puey, e vos dizes que en

Jherusalem
adorar.

es

luocs

on coven
femna,

fenna, 21 Yeshu dis a ley cre a mi, car l'ora ven que vos non aurare lo paire en aquest mont ni en Jerusalem; 22 Vos aura czo que vos non sabe, nos auren czo que nos saben, car salu es deU Judio. 23 Mas l'ora ven e ara es, quant li veray ourador auraren lo paire
:

E
cre

Jhesus dis ad

ella,

que lora venra que non adorares en aquest puey, ni en

Jherusalem.

me

Vos adoras

so que

non

sabes,

nos aoram so que sabem, quar

la salut es des Juzieus.

Mas

la

ora ven

ara

es,

quant veri adorador adorava

lo

16

THE ROMAUNT VERSION OF

DUBLIN MS.
PARIS MS.

[Cap, IV.

en sperit e en verita, car lo paire ques eital liqual auron luy.

en esperit e en veritat; et quar lo paire neis cals quer

paire

que adoron

el.

24 Dio
auran
luy
sperit e

es sperit, e aquilh

coventa lor en verita. 25 La fenna dis a luy Yo say car Mesias ven, loqual es dit Christ; donca cum el sere vengu, el anunciare a nos totas cosas. 26 Yeshu dis a ley: Yo soy,
:

que orar en

L'esperit es Dieus, e cove lur

que adoron el, adora en esperit e en veritat.

La fenna dis ad el yeu say que Messia ven loqual es dich Crist, e cant el venra annun;

ciara nos totas cauzas.

loqual parlo

cum

tu.

E Jhesus dis a ella que parle ambe tu.

Yeu

suy,

27 E li desciple de luy vengron viaczament, e se merevilbavan, car el parlava con la fenna Emperczo alcun non dis, qual cosa queres? o perque parlas cura ley? 28 Donca la fenna laise la soa ydria e anne en la cipta, e dis aquilh home 29 Vene, a veia Fome loqual dis a mi totas las cosas qualque qual
:

E
gron,

tantost

li

discipol del ven-

meravilheron

se

car

parlava

am

la fenna.

Enpero

ni

nenguns non dis, que queres, perque parlas amb el. Adoncas li fenna layset son

broc, e annet alla vila.

va

dire als

homes
i

Venes, e annas ambe mi alla

font, e veires

home que m'a

yo

f.

Donca
?

el

meseyme non

es

Christ

30 E issiron de la cipta e venian a luy. 31 E entre tant li desciple de O Mesluy, pregavan luy diczent
:

fis, donc non es el Christ? Et anneron veser Jhesu.

dich tot cant ieu hanc

entre aquestas cauzas

tre, inania.

32 Mas el dis a lor, Yo ay a maniar maniar loqual vos non sabe. 33 Donca li desciple dian entre
lor:

pregavan nostre Senher que manies, e el va lur dir Yeu ay autre maniar loqual vos non sabes.
discipol

Adonc van
entre
els
;

dire
li

li

discipol

Donca alcun

porte
:

hiy

calque

aportet a

maniar?

34 Yeshu dis a lor lo meo maniar es que yo facza la volunta de

luy loqual trames mi, que yo perfacza las obras de luy. 35 Donca vos non dicze, car en-

maniar ? E Jhesus va dir, lo mieu maniar es que fassa la voluntat daquel que m'a trames, e sas
obras,

Doncasnondiesvos,que ancar

cara son quatre

mes

e la

meysson

avem

iii

mes entro a meysons?

CAr. IV.]

THE GOSPEL ACCORDING TO ST JOHN.

DUBLIN MS.
PARIS MS.

17

Vevos, yo dic a vos, leva li vostre olh, e veia las regions car ja son blancas a la meisson.
ven.

levas vostres venon huuels, e regardas que ara ja comensan las meysons a blane
ellas
;

queiar.

aquel que meissona recep marci, e ajosta fruc en vita eterna que aquel que semena ensemp s'alegre e aquel que meissona. 37 Car la parolla es veraya en aiczo, car un es aquel que semena, autre es aquel que meissona. 38 Yo trames vos meissonar czo que vos non lavores, mas autre lavoreron e vos intres al lavor de lor. 39 Mas moti de li Samaritan d'aquella cita creseron en luy per la parolla de la fenna, donant testimoni, car el dis a mi totas las cosas quals que quals yo fi.

36

Et aquel que cuelh pren

guier, e aiosta lo fruc
;

lo-

en vicla durabla car aquel que semena s'alegra arab aquel que cuelh. E li paraula es vera en ayso, Quar uns es aquel que seraena, e autre es aquel que recuelh.

Yeu
so que

trarais vos autres culhir

non

laorest, autre laore-

ron, e vos intrest en lo laor.

Mas ganre de Samaritans

d'aquella cioutat crezeron en el

per

la

paraula della femna, doli

nant testimoni, car

avia fach.

dis so

que

40 Donca cum
:

li

Samaritan

fos-

Adonc tuch liSamaritan foron

vengut a
el, pregavan lo que remangues aqui e remas aqui
:

san vengu a luy,pregueronluy quel permases aqui e permas per duy

dia.

dos jorns.

41 E moti plusors creseron en luy par la parolla de luy; 42 E diczian a la fenna, Car ja non cresen per la toa parlancza, car nos meseyme auven, e saben car es
veray Salvador de mont. 43 Mas enapres duy dia
qui, e
issic

E
la

mot crezeron en
dizian alJa femna,

el

pcr

paraula;

Ja non

crezem per la tieua paraula, quar nos sabem que aquest es verament Rainayre del mont.

dae

Mas apres

jorns

issi

daqu,

anne en Galilea. 44 Car el meseyme Yeshu done testimoni, car propheta non ha honor en
la soa contra.
el fossa

annet en Galilea.

Mas

el

meteis Jhesus donet

testimoni, que propheta

non a

honor en son

pais.

vengu en receopron luy, Galilea, li Galileo cum ilh aguessan vist totas las cosas las quals el avia fait en Jerusalem al dia festival car ilh meseyme eran vengu al dia festival.
:

46 Donca cum

can fon vengut en Galilea,

li

e avian vist

Galilien las cauzas

que avia fachas en Jherusalem el jorn de la festa, van lo receCar ilhe eran vengut ad bre.
quella festa.

18

THE ROMAUNT VERSION OF

DUBLIN MS,
PARIS MS.

[Cap. IV.

46 Donca el venc dereco en la Cana de Galilea, alqual luoc fey l'ayga vin. E un regent era en Chapharnaum, lo filh delqual malaveiava.

Adonc venc demantenent en la Cana de Galilea, on fes del aygua vi.

DOMINICAII.POST PENTECOSTAS.

Et era uns regent en Capharnaum, e u sieu

malaut.
filh

era fort

47 Cum agues auvi que Yeshu vengues de Judea en Gailea, anne a luy, e pregava luy qu'el deisendes Car ja coe sanes lo filh de kiy
;

con

el

agues

aiizit

que

Jhesus fos vengutz de Judea

en Galilea, annet ad
el,

e pre-

menczava morir. 48 Donca Yeshu dis a luy, vos non creire, si vos non veire ensegnas e merevilhas. 49 Lo regent dis a luy
nor, deisent
:

gava 11 que 11 sanes son filh, que era prop della mort. E Jhesus va 11 dlr, Yos autre non me creires, sl non vezes
signes e meravilhas.

Seg-

Et

el

va
la,

11

dire,

Senher,

premierament que lo meo filh mora. 60 Yeshu dis a luy, Vay, lo teo filh vio. L'ome crese alla parolla
laqual

deycent

enant

que mora

mon

filh.

E
ton
la

Jheus va

11

dlr,

Vay, quc
el

filh cs vleus.

Et

crezet

Yeshu

dis

a luy, e annava.

paraula de Jhesu,

e annet

s'en.

51 Mas luy ja deisendent, li serf contre corrogron a luy, e anuncieron a luy, diczent, car lo filh de luy visques. 52 Mas el demandava de lor E l'ora en laqual avia agu melh. car la fiora ilh disseron a luy, layse luy hier en la 7" hora. 53 Donca lo payre conoc car aquella era l'ora, en laqual Yeshu El dis a luy, Vay, lo teo filh vio.

Mas enant
tret sos sers,

quella fos, encon-

que

11

venian dire,

que son

filh

era vious.

ra era melhurat.

Adoncz demandet en cal hoE van dlre,

qu'en la setena ora.

Adonc
paraula.

lo palre conoc

que en

quella ora Jhesus avia dicha la

Et

el

meteis creze, e

meseyme
de luy.

crese,

e tota la

meyson

tota sa mayso.

54 Yeshu fey dereco aquesta segonda ensegna, cum el fos vengu de Judea en Galilea.

Cai'. V.]

THE GOSPEL ACCORDING TO ST JOHN.

19

CAP.
DUBLIN MS.

V.
PARIS MS.

FERIA
1

VI.

POST DOMIN. QUAD.

Enapbes aquestas
li

cosas era lo
es

Apres aquestas causas Jhesus deycendet en la piscina que

Judio; e Yeshu monte en Jerusalem. 2 Mas prova peisina era en Jerusalem, laqual era sobre noma en Abraic Besaida, havent 5
dia festival de
portis.

nomnada en Ebraic Becaida,

v.

que avia

port.

E grant

moutecza de languent

Grans companhia de
contratz,

sex,

de

jaczia

enaquisti, de cec, de czop,

esperavan

lo

move-

de

sec,

sperant lo

movament

del

ment

del aygua.

ayga.

4 Car l'angel del Segnor deisendia segont temp en la peisina, e l'ayga era mogua e aquel que dei:

JMas l'angels del Senhor dey-

cendia segon temps enla piscina,

e l'aygua era
cel

moguda.

Et ay-

sendia premierament en la peisina, enapres lo movament del ayga, era fait san de qualque qual enfermeta era tengu. 5 Mas un home era aqui havent 80 e 8 an en la soa enfermeta.

que premiers fon deycendut

en la piscina apres lo movement

de l'aygua, fon fach sans de qual

que enfermetat que agues. Mas uns oms era aqui, que avia xxxviii ans istat en enfermetat.

6 Cum Yeshu aguesan vist aquest jaczent, e aguessa conegu car ja agues moti temp, dis a luy, Voles tu esser fait san ? 7 Lo languent responde a luy, Segnor, yo non ay home que, cuni l'ayga sere mogua, meta mi

Con Jhesus agues

jacent,

vist

aquest

e agues connogut que

en la peisina: car dementre que yo veno, autre deisent devant mi. 8 Yeshu dis a luy, Leva, pren
lo teo leyt, e vay.

gran tempt avia istat malaut, va H dir, Voles esser sanatz? El malaute responde li, Senher, non ay qui me meta en la piscina quant Taygua sera torbada, que quant ieu venia autre
deycendia davant mi.
e

E Jhesus va H pren ton Heth, E

tantost
fo

dir,

Leva sus, vay t'en.

e pres

9 E 'ome fo fait san viaczament, e pres lo seo leyt, e annava. Mas era sabba aquel dia. 10 Donca li Judio diseron a luy loqual era fait san, Sabba es, e non ley a tu penre lo teo leyt.

sanat,
s'en.

son heth, e annet

aquel jorn sapta.

Et era
dire

Adonc H Juzeu van

aquest
es, e

ad

que

era sanat,

Sapta

tu portas ton hech.

22

20

THE ROMAUNT VERSION OF

DIIBLIN MS.

[Cap. V.

PARIS MS.

11 El responde a
qiial fey

lor,

mi

san, el dis

Aquel loa mi, Pren

va lur dir, Aquel que m'a sanat, m'a dich, Vay, e porta en
to liech.

lo teo leyt, e vay.

12 Donca ilh demanderon luy, Qual es aquel home loqual dis a tu, pren lo teo leyt, e vay ? 13 Mas aquel loqual era fait
san non sabia qual fos. Mas Yeshu se departic de la companhia hor-

El Juzieu van Qui es aquel que

demandar,
sanat ?

t'a

Et
hioc,

el

va

dire,
si

non o say.

Mas Jhesus

departi daquel

dena al luoc. 14 Enapres Yeshu trobe luy

:

al

temple, e dis a kiy, Vete, tu sies fait san ja non volhas peccar, que alcuna cosa peior non devegna

tu.

Apres aquestas cauzas Jhcsus el temple, e va li dir, Veias, tii iest sanat, non vuelhas neimais peccar, qne peior cauza non favenffa.
atrobet aquest

15 Aquel

home

al Judio, car

Yeshu
li

anne, e anuncie fos aquel lo-

Et
eus,

aqiiel

om

annet as Juzi-

va lur

dir,

que Jhesus

qual fey kiy san.

era aquel que l'avia sanat.

16 Emperczo guian Yeshu, car

cosas al sabba.

Judio perseaquestas

per aquestas cauzas que

lo sapta, el Jiizieu

el facia

Jhesus fazia

lo perseguian.

FERIA XXVIII.

17 Mas Yeshu responde a lor, Lo meo paire obra entro ara, e yo

obro.

Mas Jhesu reapondia a els, Lo mieu paire obra entro ara e

ieu atressi.

18 Donca emperczo li Judio querian luy maiorment aucire, non solamnt car el desliava lo sabba, mas car dicia Dio lo seo paire, faczent si aigal a Dio. 19 Donca Yeshu respondent dis a lor, Yo dic verament, verament, a vos, Lo filh non po far alcuna cosa de si, si non ezo qu'el veyre lo seo paire faczent: car qual que qual
cosa lo paire fare, lo
filh

Per aquestas cauzas

zieu qiierian lo aucire,

li

Ju-

quar non

coha

lo

sapta

solament,

mas

ancar dizia que Dieu era son

pare, e fazia se egal

am

Dieu.

Jhesus responde a hir, Verament, vos dic, Lo filh non pot

faire nengiina cauza
teis, si

sieu

de si menon aquo que veira lo paire faczent. Car so que

o fara.

fay se-

el fara, el filh atrssi

milhantament aquestas. 20 Car lo paire ama lo filh, e mostra a luy totas las cosas quals

Quar

lo paire

ama

lo filh,

demostra a

el totas

las

cauzas

Cap. V.]

TIIE

GOSPEL ACCORDING TO ST JOHN.

PARIS MS.

21

maior obras daquestas, que vos vos mereel fay

:

DUBLIN MS. e demostrare a luy

que

fa.

demostrara ad

el

maiors obras daquestas, que vos

vos meravilhas.

vilhe.

21
cita
li

Car eiiayma
mort, e

lo paire resu-

Quar

aisi

con lo paire

suscifca

vivifica,

enavma

los morfc, e vivifica, e lo filh aisi

el voL 22 Car lo paire non juja alcun, mas donatot lojudici al filh: 23 Que tuit honron lo filh enaynia ilh honran lo paire. Aquel loqual non honra lo filh non honra lo paire, loqual trames luy. 24 Yo dic verament, verament, a vos, Car aquel loqual au la mia parolla, e cre a luy loqual trames mi, a vita eterna, e non venre en judici; mas trapassare de mort a
filh vivifica liqual

aquels que vol vivifica.

Quarlo paire non juganengu, tofc lo jujament donet al filh Que tug onron lo filh si con onran lo paire. Qui non onra lo filh, non onra lo paire, lo qual trames el.

mas

Veraraent, verament, dic a

vos,

Que

ccl

que au

la

mieua

paraula, e cre en aquel que

me
e

trames, aura

vida durabla,

vita.

25 Yo dic verament, verament, a vos, Car Fora ven, e ara es, quant li niort auviron la voucz de filh de Dio e aquilh liqual auviren vioren.
:

non venra en jujament, mas de mort traspassara en vida. Verament, verament, dic a
vos,

Que
li

li

ora ve, e ara

es,

quant
del

filh

mort auziran la vous de Dieu, et aycels viaysi

si

ouran que la auziran.

26 Car enayma lo paire a vita en si meseyme, enayma done al filh haver vita en si meseyme 27 E done a luy poesta de far
;

Quar
vida en

com

lo

payre a

meteis, donet al filh

si mefceis.

aver vida en

donet a

el

poder de far

judici, car es filh

de vergena. 28 Non vos volha merevilhar en eyczo car Fora ven, en laqual tuit aquilh que son en li muniment auviren la voucz del filh de Dio, 29 E issiren, aquilh que feron ben, en rexurecion de vita mas aquilh que feron mal, en rexurecion de judici.
:

jujament, quar es filhdella verge.

Non

vos vulhas meravilhar

li

per ayso, quar

lacal tuch cel

ora ven, en
el

que son
la

monu-

ment auziran

vous del,

E issiran, aqnil que feron be, cn rcsurrexo de vida, mas cel que feron mal auran resurrexio
dc jujament.

FERIA XV.

80 Yo non poy far alcuna cosa

Icu non pucsc

iir

nenguna

22

THE ROMAUNT VERSION OF

DUBLIN MS.
PAllIS MS,

[Cap. V.

de mi meseyme, mas yo jujo enayma yo auvo, e lo meo judici es just. Car yo non queron la mia volunta, mas la volunta de luy loqual trames mi. 31 Si yo dono testimoni de mi

cauza de mi meteis,

con ieu

auze jujar,
es justz,

el

mieus jujament

meseyme,
ver.

lo

meo

testimoni non es

quar ieu non quere la mieua volontat, mas la voluntat daquel que m'a trames. Si ieu done testimoni de mi, lo mieu testimoni non es vers.

32 Autre es loqual dona testimoni de mi e yo say car lo testimoni de luy loqual dona de mi es
;

Car autre es cel que dona de mi e sai quel testimoni que dona de mi es
testimoni
;

ver.

vers.

33 Vos trameses a Johan, e el done testimoni a la verita. 34 Mas yo non recebo testimoni d'omes mas yo dic ayczo que vos
;

Vos tramezes a Johan, e donet testimoni a veritat.

Mas yeu non

d'ome,

recebi testimoni
dic,

mas aquestas cauzas

sia salf.

35 El era lucerna ardent e luczent

;

que vos sias salvat. El era luzerna ardens e

zens,

lu-

mas vos non vos volgues

mas vos autre vos volguest

ieu
:

exauta a hora en la lucz de luy. 36 Mas yo ay maior testimoni de Johan car las obras lasquals lo paire done a mi que yo facza lor, meseimas las obras lasquals yo fauc, donan testimoni de mi, car o paire trames mi. 37 E lo paire loqual trames mi, el meseyme dona testimoni de mi. Vos non auves unca la voucz de luy, ni vegues la semblancza de
:

alegrar en la lus del ara.

Mas

ay maior testimoni
quar aycellas obras
lo paire

de Johan
els,

que donet a mi
ieu fauc,

que fa a

aycellas meteissas obras que

donan testimoni de mi m'a trames. Et aycel paire que trames mi, dona testimoni de rai. E la vous del anc non auzist, ni la semblansa del non vist.
qu'el paire

luy.

38 Ni have permanent en 39 Encerca

la

paroUa de Dio
zes

Wi non aves
ad aquest

la paraula del

car vos non cresere en luy loqual el trames.

vos,
las scripturas,

istant en vos, quar vos

non

cre-

local es trames.

en

las

Encercas

las escripturas,

quar

quals pensa aver vita eterna: e ellas son lasquals donan testimoni de mi. 40 E vos non volgues venir a mi, que vos aia vita.

vos cuias aver vida durabla en

els,

et aycellas son

que donan

testimoni de mi.

vos non volcs vcnir a mi,

que aias vida durabla.

Oap. V.]

THE GOSPEL ACCORDING TO ST JOHN.

DUBLIN MS.
PARIS MS.

23

41

Yo non

recebo clarita d'ome.

Yeu non
d'omes.

recebe

claridat

42 Mas yo conoiso vos, car vos non ave l'amor cle Dio en vos.
43 Yo vinc el nom del meo paire, si autre venre e non receopes mi al seo nom, vos recebren luy.
:

Mas ieu ay conogut que vos non aves l'amor de Dieu en

vos.

Yeu vengu
paire,

nom de mon
nom, recreire,
l'u

e non m'aves receuput.

Si autre venia el sieu

cebrias

lo.

44

Vos enqual maniera poe

non quere
la gloria laqual

E
vos

cal

maniera podes
recepias

creyre, liqual recebe gloria l'un del autre, e

es del sol

que
es de

gloria

de

l'autre, e la gloria

que

sola-

Dio ? 45 Non volhar pensar que yo

:

ment
sia

Dieu non queres ?

lo

JSTon

vos cuies que ieu vos

a acusar vos enapres lo paire Mojsent es loqual acusa vos, alqual vos
spera.

acuze
acusa.

davant
el cal

paire,

quar

Moyses,

vos esperat, vos

vos cresessa a Moisent, paraventura creyria a mi: car el scrips de mi.

si

46 Car

Car
tressi

si

crezeres Moysez, a-

peraventura crezeras en

mi
mi.

quar
si

el

va escrieure de

si vos non crese a las de luy, enqual maniera creyre a mias parollas ?

47 Mas

E
las

lectras

scriptura, en cal

non crezes la sieua emaniera creires mieuas paraulas ?

CAP.
1

VI.

anne outra

Enapres aquestas cosas Yeshu lo mar de Galilea, lo-

annet otra
lacal es

Apres aquestas cauzas, Jhesus lo mar de Gralilea,

de Tiberia.
los signes que que eran malau-

qual es de Thiberia. 2 E grant moutecza seguia luy, car ilh veian las ensegnas las quals el facia sobre aquilh liqual malaveiavan. 3 Donea Yeshu anne al mont, e seya aqui con li seo desciple. 4 Mas la pascha e lo dia festival de li Judio era pres. 5 Donca cum Yeshu aguesa sus-

E
lor,

mot gran conpanhia seguia

quar vezia

fazia daquestz
tes.

Adonc Jhesus
e sczia aqui

puiet el puey,

am

sos discipols.

Jhesus levet sob nuelhs, e

24

liE

ROMAUN VERSION OF
PARIS MS.

[Cai'. VI.

DUBLIN MS,

leva

aguessa vist car grant moutecza venia a luy, dis a Phelip,

li

olh, e

Dont compraren pan, que manian ?

6 Mas
luy.
el el

aquisti

gran companhia de gent, e va dir a Felip, on comprarem pa que manion aquist ?'
vi

dizia ayczo

temptant
a

Mas ayso
Quar
far.

dizia assaiant

el.

Car

meseyme

sabia qual

el

meteis sabia qu'en avia

cosa fos a far. 7 Phelip responde a luy; Pan de duy cent denier non bastaria a
lor,

Felip va

li

respondre

cc.

deners de pan non abastarian

ancar, que cascuns enprezes
petit.

enaymi que un chascun rece-

un

pia alcuna cosa petita. 8 Un de li desciple de luy, Andrio, fraire de Simont Peire, ds a luy, 9 Ayci ha un fantin, loqual ha 5 pan ordienc e duy peyson, mas aquestas cosas que son entre tanti?

Et Andrieu va
Aysi e
d'ordi e
i
ii.

dir

tozet

que a

v.

pans

peysons,

mas que
;

sera entre tantos?

10 Donca Yeshu

dis:

Facze

li

Jhesus va lur dire

fatz

Mas moti fen eran Donca li baron repaual luoc. seron, per nombre enayma 5 miUia. 11 Donca Yeshu receop li pan, e cum agues fait gracias, departic a

ome

repausar.

assetar los homes.

los assetar

E
fe,

fezeron

sobre lo

que aqui

era, e

eran per comte v milia. Adoncs Jhesus pres los pans,

e fes gracias, e departit los pans

e los peysons, e

li

repausant, semilhantament de li peyson tant quant ilh volian. 12 Mas pois quilh foron repleni, dis a li seo desciple, culhe li fragniperisan.

manieron aytant

can volgron.

cant agron pro maniat, va

;

dir a sos discipols

Culhes las

ment liqual sopercheron qu'ilh non

13 Donca ilh culhiron, e umpliron 12 cofin de li fragniment de li 5 pan ordienc, e de li duy peison, liqual eran sopercha aquilh liqual
avian mania.

sobras,

que non se perda.

xii.

Adoncs culhiron

cofins

plens del fracment, que sobre-

ron ad aquels que avian maniat,

dels

V pans del

ordi.

14 Donca cum aquilh home

guessan
vist

aes
el

cant agron vist lo signe

l'ensegna laqual el avia fait, dician, Car aquest es verament propheta loqual es a venir

que aviafach,vandir, Que aquest

veray propheta que es avenir
mont.

mont. 15 Donca cum Yeshu aguessa conegu qu'ilh fossan avenir qu'ilh
al

Adoncs Jhesus con agues conogut que fos avenir que rau-

Cap. VI.]

THE GOSPEL ACCORDING TO ST

DUBLIN MS.

.TOHN.

26

PABIS MS.
bissan
el,

raubessan luy, e feczesan ny rey, el meseyme fugic dereco sol al mont.

li

e fessan del rei, detot solet

mantenent va s'en fugir

el

puey.

16 Mas pois que sera fossa faita, desciple de luy deisenderon al mar. 17 E cum ilh fossan monta en la iiav vengron outra lo mar en Chafarnaum. E tenebras eran ja faitas, e Yeshu non era encara vengu a lor. 18 Mas lo mar se levara per lo
giant vent bufant. 19 Donca cum ilh aguessan voga enayma 25 stadi o 30, vegron Yeshu annar sobre lo mar, e esser fait pres a la nav tenseron.
:

E
cipol

can fon vespres

li

sieu dis-

deycenderon

alla

mar.

E can foron puiat en la nav, vengron d'otra la mar en Cafarnaum; e fach gran escurcitat. E Jhesus non era vengutz a els.
E
fon fach gran fortuna de
lo

vent en

mar.

Adono con aguessan remat

entorn xxv. astadas o xxx, viron

Jhesu annant sobre lo mar, e esser fags prop de la nav, agron

temor.

20 Mas el dis a lor, Yo soy, non volha temer. 21 Donca ilh volgron recebre luy en la nav. E la nav fo viacza-

Mas

el

va dire a
lo

els,

Yeu

suy, non temias.

Adonc
nav.
terra.

E H

van recebre en la nav fon tantost a

li

ment a la terra a laqual annava. 22 Mas en l'autre dia, la compagnia laqual istava outra lo mar vic car autra iiav non era aqui si non una, car Yeshu non fos intra
en
la
li

Un

autre jorn,

companha

que istava otra o mar vi que Jhesus non era am sos discipols, puieron cn las navetas.

nav cum

li

seo

desciple,

mas
sol.

desciple de luy fossan

anna

23 Mas autres navs sobre vengron de Thiberia josta lo luoc

alqual avian mania gracias a Dio.
li

pan, faczent

24 Donca cum la compagnia vist que Yeshu non fos aqui, ni li desciple de luy, monteron en las navetas, e vengron en Chafanaum, querent Yeshu. 25 E cum ilh aguesan troba
agues

vengron en Capharnaum,
li

querent Jhesum, per rendre

gracias
del

pan

que

avian

maniat.

can l'agron trobat, van H

26

THE ROMAUNT VERSION OF

DUBLIN MS.
PARIS MS.
dir,

[Cap, VI.

luy outra lo mar, diseron a luy, O Mestre, cora vengues tu czay ? 26 Yeshu responde e dis a lor Yo dic verament, verament, a vos, vos quere mi, non car" vegues las ensegnas, mas car manies de li pan, e se sacia. 27 Obra non lo maniar loqual peris, mas loqual perman en vita eterna, loqual lo fih de la vergena donare a vos: car Dio lo paire

Maistre, cora sias vengut

aysi?

E Jhesus va lur respondre Verament, dic a vos, que vos mi queres, non quar vist los
signes,

mas

car

manges

del pan,

e fos sadollat.

Obras non aycel maniar que mas aquel que ista en vida durabla, loqual vos dara lo filh della verge quar Dieus
peris,
:

demostre aquest. 28 Donca ilh disseron a hij, Qual cosa farem, que nos obran Tobra de Dio? 29 Yeshu responde e dis a lor, Aquesta es Fobra de Dio, que vos cresa en luy loqual trames el. 30 Donca ilh disseron a luy, Donca tu, qual ensegna fas, que nos vean e cresan a tu ? qual cosa
obras ? 31 Li nostre paire manieron la

lo paire senliet aquest.

Adonc
cauza
obras de

li

faram,

van dire Qual que obrem las

:

Dieu?
lur,

Jhesus respondet

Que

crezas en aquel local a trames.

E
cal

van

li

dir

Cals signz

vi,

obras fas tu que te crezam ?

mana

al dessert,

enayma

es script,

E done a lor maniar pan del cel. 32 Donca Yeshu dis a lor, Yo dic verament, verament, a vos, Moysent non done a vos pan del cel, mas lo meo paire done a vos veray pan del cel. 33 Pan de Dio es loqual deisende del cel, e dona vita al mont.

Li nostre paire manieronmanna el dezert, aysi con es escrix, Edonet a els amaniarpandelcel.

Adonx Jhesus lur va dir Verament, vos dic, que Moyses non vos donet pan del cel, mas lo mieu paire vos dona ver pan
;

del cel.

Car aycel pan que deycendet del cel es de Dieu, e dona

vida al mont.

34 Donca ilh diseron a luy, Segnor, dona a nos tota via aquest
pan.

Adon van dire a el, Sener, dona nos tota ora aquest pan.

35 Mas Yeshu dis a lor, Yo soy pan de vita aquel loqual ven a mi non fameiare e aquel que cre en mi non seteiare en eterna.
:

Mas Jhesus lur va dir Yeu suy pans de vida cel que ven a mi non aura jamais fam.
: :

Cap. VI.]

THE GOSPEL ACCORDING TO ST JOHN.

DUBLIN MS.
PABIS MS.

27

36 Mas yo dic a
mi, e

vos, car

vegues

Mas

ieu dis a vos, quar neis

non creses. 37 Tot czo que lo paire done a mi ven a mi e yo non gittarey luy fora loqual ven a mi. 38 Car yo deisendey del cel, non que yo faa la mia volunta,
;

vist, e no me crezestz. Tot so que el paire dona a mi venra a mi, e non gitaray fora cel que ven a mi. Car yeu deycendiey del cel, non per ayso que fassa la mia

me

mas mes
luy,

la

volunta de luy loqual traes la volunta de

voluntat,

mas la voluntat d'aquel

la voluntat del

mi.
del paire loqual trames mi,

que

39 Car aquest

me trames. Mas ayso es

paire que m' a trames, que tot

que tot czo quel done a mi que yo non perda de luy alcuna cosa,

aquo que dara a mi non perdra del d'enguna cauza, mas lo resuscitara el denier jorn.

mas rexucite luy al dereiran dia. 40 Mas aquesta es la volunta del meo paire loqual trames mi,
que tot aquel que ve lo lh, e cre en luy, haya vita eterna, e yo rexucitarey luy al dereiran dia.

es,

Car la voluntat del mieu paire que tug aquil que creiran
fllh,

lo

aian

vida durabla, et

ieu los
jorn.

resuscitaray el denier

Judio murmuravan de luy, car el aguessa dit, Yo soy pan vio loqual deisendey del cel

41 Donca

li

Adonx
del,

li

Juzieu murmureron
dich,
cel

car

avia

Yeu suy
suy dey-

pans vious que del

cendut.

42 E dician, Donca non es aquest Yeshu, lo filh de Joseph, delqual nos conoguen lo paire e la maire ? Donca aquest enqual maniera di car yo deisendey del cel ? 43 Donca Yeshu responde e dis a lor, Non volha murmurar entre
vos.

E dizian, Aquest non es filh de Josep, del cal nos connoguem lo payre e la mayre, doncas con dis aquest, ieu deycen-

diey del cel ?

E Jhesus vi que murmuravan,

e va lur dir,

Non

vulhas mur-

murar.
mi,

44 Car alcun non po venir a si lo paire loqual trames mi non tirare hiy: e yo rexucitarey
mi,

Car nengus non pot venir a s'il pare que m'a trames non
el.

tirara

hiy al dereyran dia. 45 Script es en li propheta, Tuit seren ensegnivol de Dio. Tot aquel loqual au del paire e enpren, ven a mi. 46 Non car alcun vec o paire.

Escrig es en los prophetas.

Seranh omeensenhablede Deu.

Tutz
cel

que auzi dcl paire, c

alcuns vis lo paire,

apres, ven a mi.

Non que

THE ROMAUN VERSION OF

DUBLIN MS.
si

[Cap. VI.

non aquel loqual

es

de Dio,

PARIS MS. sinon aquest que es dc Dieu,

aquest vic lo paire. 47 Yo dic verament, verament, a vos, Aquel loqual cre en mi a
vita eterna.

aquest vi lo paire.

vos,

Verament, verament, dic a Aquel que cre en mi a

vida.

vida durabla.

48 Yo soy pan de vita. 49 Li vostre paire manieron

Yeu suy pans de

la
la

Li
ron.

vostre
el

paire
dezert,

manieron
e

mana

al desert, e

moriron.

magna
Ayso

mori-

50 Aquest pan
del cel, que
si

es deisendent alcun maniare de

es lo

del cel, que qui en

pan deycendent maniara no

luy non mora. 51 Yo soy pan vio loqual deisendey del cel. Si alcun maniare daquest pan, el viore en eterna: e lo pan loqual yo donarey a luy es la mia carn per la vita del

morra. leu suy pans vious, que deycendey del cel. Qui maniara
daquest pan vioura durablament, aquel pan que ieu daray
es
li

mieua carn per

la

vida

mont.
Judio tenczonavan entre lor, diczent, Aquest, enqual maniera po donar a nos a maniar la soa carn? 53 Donca Yeshu dis a lor, Yo dic, verament, verament, a vos, Si vos non maniare la carn del filh de la vergena, e non beore lo sang de luy, vos non aure vita en vos. 54 Aquel que mania la mia carn, e beo lo meo sang, a vita eterna, e yo rexucitarey luy al
li

del mont.

52 Donca

entre

Adonc li Juzieu setensonavan els, e dizian, En cal ma-

niera pot aquest donar a nos la

sieua carn a maniar ?

Adonc

Jliesus lur va dir,

dic,

VeSi

rament, verament vos

non manias la carn del filh verge, e non beves lo sieu non aures vida en vos.

della
sanc,

Cel que mania la mieua carn

e

bev

lo

mieu

sanc,

vida
el, el

durabla, e ieu resuscitaray

derrier jorn.

dereiran da.

55 Car
beore.

la

mia carn

maniar, e lo

meo

veray sang es veray

es

Quar li mieua carn es veraiament maniar, el mieu sancx beures.

56 Aquel que maniala miacarn, e beo lo meo sang, perman en mi, e yo en luy. 57 Enayma lo payre vivent trames
mi, e yo vivo par lo paire; e aquel

Qui
e

bev

lo

mana la mieua carn, mieu sanc, ista en mi,

el,

e ieu en

Denaysi co lo vivent paire trames (mi), e ieu vivi per el

Cap. VI.]

TIIE

GOSPEL ACCORDING TO ST JOHN.

29

DUBLIN MS.

loqual mania mi, el par mi.

meseyme

vio

PARIS MS. e aycel que mania mi, vioura

per mi.

pan loqual deisende del cel; non enayma li vostre paire manieron la mana, e
58
Aquest
es
lo

Ayso

es lo

pa que

del cel
i

deycendet, non
e son mort.

enaisy con

vostre paire manieron la

magna

aquel loqual maniare aquest pan viore en eterna. 59 Yeshu dis aquestas cosas en la signagoga, ensegnant en Cliafar-

moriron

Cel que maniara

aquest pan aura vida durabla.

li desciple de luy auvent, diseron, Aquesta parolla es dura, qual po ley auvir ? 61 Mas Yeshu sabent car li desciple de luy murmuresan d'eiczo enapres si meseyme, dis a lor; Ayczo scandeleia vos ? 62 Donca si vos veire lo filh de la vergena montant aqui alqual luoc era premierament ? 63 L'esperit es loqual vivifica; mas lo carn non propheita alcuna cosa. Las parollas lasquals yo parlo a vos, son sperit e vita. 64 Mas alcun son de vos liqual non creon. Car Yeshu sabia del comenczament qual fossan li cresent, e qual fos a liorar kiy, 65 E dicia, Emperczo dis a vos, car alcun non po venir a mi, si non sere dona a luy del meo paire.

naum. 60 Donca moti de

Adonc can
ron van dire
;

li

discipol o auzies aquesta

el
li

Dura

paraula, e cal pot auzir

?
dis-

E
cipol

Jhesus, sabent que

lur

murmuravan d'ayso, dis Ayzo vos escandaliza ?

Quant
erament ?

veires

lo

filh

della

verge puiar aqui on era premiEsperit es

que

vivifica,

la

carn non profecha alcuna cauza, las

paraulas que ieu parle

alcu son de vos que

vos, esperit e vida son.

Mas
del

non
li

las crezon.

Mas Jhesus

sabia

comensament

cal fossan

crezent, e cal fossan a liorar

el.

E dizia lur; per aquestas cauzas dis a vos, que nenguns

non pot venir a mi, si non li es donat del mieu paire. Per ayso alcuns des discipols remanian a reyre, e non annavan amb el. Adoncx Jhesus dis al discpols, Donx vos non voles annar ? Adonc Peire respondet, Seiher, alcal irem ? tu as paraulas

66 Moti de li desciple de luy anneron d'eiczo en dereire, e ja non annavan cum luy. 67 Donca Yeshu dis a li 12, Donca vos vole annar ? 68 Donca SimontPeyreresponde
a luy,

Segnor, lqual annarem

Tu

as parolla de vita eterna.

do vida durabla.

30

THE ROMAUNT VERSION OF

DUBLIN MS.
PARIS MS.

[Cap. VI.

nos conoysen e cresen car tu sies Christ, filh de Dio. 70 Donca Yeshu responde a lor, Donca yo non eilegic vos 12, e un de vos es diavol ?

69

nos crezem

conoguem

que tu iest Crist, fil de Dieu. E Jhesus respondet a el, Doncas ieu non elegi vos autres xii, e l'uns de vos autres non es
diables ?

ayczo de Juda Simont d'Eschariot, car aquest era a liorar luy, cum el fos un de li
71
el dicia

Mas

E
que

dizia

de Judas Escariot,
lo

quar aquest

devia trair quar

fos des xii.

docze.

CAP.
1

VII.
FERIA XXXIII. Apres aquestas cauzas, Jhesus annava en Galilea, quar non volia annar en Judea, quar li
Juzieu querian
lui aucire.

Mas enapres aquestas cosas Yeshu annava en Galilea: car non

volia annar en Judea, car
li

Judio

querian luy aucire. 2 Mas Senophagia, lo dia festival de li Judio, era pres. 3 Mas li fraire de luy diseron a luy, Trapassa d'eici e vay en Judea, que li teo desciple vean las toas obras las quals tu fas.

Mas Cenophegia
lo

era enapres,

jorn festival des Juzieus.

Mas

li

fraire sieu

van H

dire,

Traspassa d'ayci e vay en Judea

que ancars
lo

tieu discipol veian

tieus miracles,

e las tieuas

obras.

4 Acerta alcun non fay alcuna cosa en rescos, el meseyme las quer esser en pales. Si tu fas aquestas cosas, manifesta tu mesey-

Si aquestas cauzas fas mani-

festament al mont.

me

al mont. 5 Car li fraire de luy non creseron a luy. 6 Donca Yeshu dis a lor, Lo meo temp non ven encara, mas lo vostre temp es aparelha tota via.

Quar ancar
creziari

sieu fraire

non

en

el.

Adonx Jhesus
mieu
temps
lo

lur va dir, lo

mas

non ve ancara, vostre temps es tota

ora aparelhatz.

7 Lo mont non po eirar vos; mas el eira mi, car yo dono testimoni de luy, car las obras de luy
son malas.

Lo mont non pot adirar vos, mas mi adira, quar ieu done
testimoni del, quar las obras del

son malas.

Cap. VII.]

THE GOSPEL ACCORDING TO ST JOHN.

DUBLIN MS.
PAEIS MS.

81

8 Vos monta a aqiiest dia festival mas yo non monto a aquest

:

dia festival, car lo es encara compli.

meo temp non

Vos annas ad aquesta festa, et ieu non i vauc, quar lo mieu temps non es encara complit.

E cum

el

aguessa dit aquestas

E
festa,
cost.

cant ac dichas aquestas

cosas,

cauzas,

annet en

G-alilea

alla

10 El meseyme monte adonca

al dia festival, non manifestament, mas enayma en rescos. 11 Donca li Judio querian luy al dia festival, e dician,

non aparey, mas a

res-

Adoncx h Juzieu querian

el

el,

El alqual

jorn

della

festa,

e dizian,

luoc es

Qu'es el?

12 E moti murmurera de luy a la compagnia car alquanti dician, Car el es bon mas li autre dician, Non, mas enganna las compagnias. 13 Emperczo alcun non parlava de luy en pales, per la temor de li
:
:

E
bons

las

novas del eran grans

;

entre las gens

es,

H u

dizian,

Que

e Fautre dizian que,

las gens.

No, mas enganna

Empero non parlavan en aut

per paor des Juzieus.

Judio.
FERIA XXVI.

14 Mas ja lo dia festival megencier Yeshu monte al temple, e ensegneva.

Mas

jorn della festa Jhesus

puiet el temple e ensenhava.

Judio se merevilhavan, dicent, Aquest enqual maniera siip lectras, cum el non las aya
li

15

E H

Juzieu meravilhavan se

Per cal maniera aquest sap letras que anc non las ae dizian,

enpresas

pres?
dire,

16 Yeshu responde, e dis a lor, La mia doctrina non es mia, mas de

luy loqual trames mi.

Jhesus va lur respondre, e Li mieua doctrina non

es mieua,

mas

d'aquel que

me
vo-

trames.

17 Si alcun volre far la volunta de luy,conoisere de la doctrina s ilh es de Dio, o si yo parlo de mi meseyme. 18 Aquel que parla de si meseyme quer propia gloria, mas aquel que quer la gloria de luy loqual trames luy, aquest es veray, e tortura non es en luy.

Si
lontat

alcuns volra far

del,

la

conoysera
si

della

doctrina de Dieu, o

eu parle
meteis

dc mi meteis.
Cel que parla de
si

quer sa propria gloria, .mas aquel que quer la gloria d'aquel

que

l'a

trames, es vertadiers, e
el.

tortura non es en

32

THE ROMAUNT VERSION OF

DUBLIN MS.
PARIS MS.

fCAP. VII.

19 Donca Moysent non done a

ley

vos ley, e alcun de vos non fay la Perque quere mi aucire ? ?

Doncas Moyses non donet a vos ley, e alcuns de vos non fa la ley ? Perque queres mi aucire?

20 La compagna responde e ds a luy, Tu as demoni qual quer

;

van

li

respondre,

Tu

as

demoni, loqual quer tu aucire ?

tu aucire?

Yo

21 Yeshu responde e dis.a lor, fi una obra, e vos tuit vos mere-

Jhesus respondet, e dis

lur,

Yeu

fis

una obra,

tug me-

villia.

ravilhes vos.

22 Emperczo Moysent done a

vos circuncision (non car es de Moysent, mas de li paire ;) car vos circuncise l'ome al sabba. 23 E si Tome recep circuncision al sabba que la ley de Moysent non sia deslia; vos se endegna en mi, car yo fi tot l'ome san al sabba ?
;

Perayso Moyses donet a vos

circumcisio; no quar es de
ses,

Moy-

mas de

paires.

Tome al d Moysen non sia desliada a mi set endignat quar yeu saniey Pome
vos circumcizes
sapte,

que

la

ley de
;

al di sapte.

24 Non volha jujar segont mas juja just judici.

facia,

Non
cara,

vulhas jujar segon la

jujas drechurier juja-

mas

ment.

dician,
li

25 Donca alquanti de Jerusalem Donca non es aquest loqual

Donc
dizian,

alcu de Jherusalem donc non cs aquest lo-

Judio querian aucire ? 26 Vevos, el parla en pales, e non diczon a luy alcuna cosa. Donca li princi non conogron verament
car aquest es Christ? 27 Mas nos saben aquest dont sia: mas Christ cum el sere vengu, alcun non sap dont sia. 28 Donca Yeshu cridava al temple, ensegnant e diczent, E sabe mi, Yo non vinc e sabe dont yo sia. de mi meseyme, mas aquel que trames mi es veray, loqual vos non
sabe.

qual querian aucire ?

parlava en apert, e re non

h respondian.
es

Adonc H

princi

conogron verament que aquest

Crist?

Mas
se sia;

nos sabem daquest d'on

mas can Crist venra nengus non sabra d'on sia. Adoncs Jhesus cridava, ensenhant
el

temple, e dizent
sia,

sabes mi, ni sabes d'on

non vengui de mi meteis,

aquel que

yeu mas

me

trames es vers,

loqual vos non sabez.

29 Yo say luy, e si yo direy, car yo non say luy, yo serey meczon-

Mas yeu say el, e si dizia que non saupes el, seria mensongiers

Cap. VII.l

THE GOSPEL ACCORDING TO ST JOHN.

DUBLIN MS.
PARI MS.

83

semilhant a vos. Mas yo say luy; car yo soy de luy meseyme, e el meseyme trames mi. 30 Donca ilh querian hiy penre e alcun non mes las man en luy, car Fora de luy non era encara vengua. 31 Mas moti de la compagnia creseron en luy, e dician, Christ, cum el sere vengu, donca fare plusors ensegnas que aquest fay ? 32 Li pharisio auviron la compagnia murmurar de luy aquestas cosas e li princi e li pharisio trameseron ministres qu'ilh preseron luy. 33 Donca Yeshu dis a lor, Petit temp soy encara cum vos, e. vauc a hiy loqual trames mi 34 Querre mi, e non mi trobare e aqui alqual luoc yo soy, vos non
giei'
;

semblant a vos.
el
;

Mas

ieu

sai

quar ieu suy

del, e el

me

trames.

Adonc lo volian penre mas nenguns non li mes la ma desobre, quar l ora del non era ancara venguda. Mas ganre de la companha crezeron en el, e dizian, Donc can Cristz venra, fara motos signes que aquest non fa ? E i farizieu auziron la companha murmurant en el e li
:

prince e

]i

farizieu

trameseron
dir,

ministres que lo prezesan.

E
suy

Jhesu va lur

Ancara

am

vos per petit temps, e

vauc ad aquel que m'a trames. Queres mi, e non m'atrobares, e lay on ieu suy, vos

non
dire

poe venir. 35 Donca li Judio dician a lor meseyme, Aquest alqual luoc es
annar,
car
es

podes venir.

Adonc

li

Juzieu

van

entre ellos meteyces, aquest on

non

trobaren

luy

deu annar, que non l'atrobarem?

annar en departiment de gent, e ensegnar las gent ? 36 Qual es aquesta parolla laqual el dis, querre mi, e non mi trobare e aqui alqual luoc yo soy, vos non poe venir ?
;

Donca

Donc deu annar en

de
las gens,

las partidas

ensenhar las ?

quals es aquesta paraula

que

dis,

vos

me

querres, e

no

m'atrobares, e lay on ieu suy,

vos non podes venir ?

FERIA

II.

POST DOMIN. DE
PASSIONE.

87 Mas lo dereiran dia dela grant

festivita,

Mas
guns a

lo redier jorn della festa,

istava e cridava, diczent, Si alcun seteia, vegna a mi,

e beva.

Yeshu

Jhesus cridava e
set,

dizia,

Si nen-

venga a mi, e beva.

si

ma

38 Aquel que cre en mi, enayFescriptura di, flum d'aiga viva decorerare del ventre de luy.
3

Qui cre mi,

con dis Tes-

criptura, font d'aiga viva cor-

rera en son ventre.

34
39 Mas
:

THE ROMAUNT VERSION OF

DUBLIN MS.
el dis aiczo del Esperit,
PABIiS MS.

[Cap. VII.

Mas ayso

dis del

Sant Esli

loqual li cresent en luy eran a recebre car l'Esperit non era encara dona; car Yeshu non era encara
glorifica.

perit, loqual avian

a recebre

non era ancara donat; car Jhesus non

sieu crezent. L'Esperit

era ancars glorificatz.

40 Donca laquella compagnia,

cura ilh aguessan auvi aquestas paroUas de luy, dician, Aquest es verament propheta. 41 Li autre dician, Aquest es Christ. Mas alcun dician, Donca Christ venc de Galilea? 42 Mas Fescriptura non di, Car Chrst venc del semencz de David, e del chastel de Bethelem, alqual luoc era David ?
es

Adonc van

dire, cant
lui,

auviron

aquestas paraulas de

Aquest

verament propheta.
Li autre dzon,

Mas

alcu

dizian,

Que es Donc

Cristz.

Christ

venc de Galilea?

Non
la

ds rescriptura,

Que de
e

semensa

de

David,

de

Belleem, d'on era David, venc

Christ?

43 Donca departiment

fait

Adonc
panha.

se

departit la com-

per luy a la cumpagnia. 44 Mas alquanti de lor volian luy penre, mas alcun non mes las mans en luy.

Mas
el,

alcu dels volian penre

la

mas non H meton Adoncx

li

ma

desobre.

45 Donca li ministre vengron a avesque e a li pharisio e ilh diseron a lor, Perque non amenes luy?
li
;

ministre vengron

als

evesques e als pharizieus;

van ]ur

dir,

Perque

non

Taducest ?

46 Li ministre responderon, Home non parle unquam enayma aquest

E
non
parla.

van respondre; Anc

parlet

om

aysi

con

aquest

home
ron a

parla.
li

47 Donca lor, Donca

pharisio respondee vos se

li

engana ?

Et il van lur respondre, Doncas vos autres ses sos percoraires ?

48 Donca alcun de
li

princi e de
?

pharisio creseron en luy

49 Mas aquesta compagnia laqual non conoc la ley son maudit. 50 Mas aquel Nichodemus, loqual era vengu a Yeshu de noit, loqual era un de lor meseyme, dis a lor, 51 Doncalanostraleyjujahome,

E Mcodemus
nuechs, e va
li

venc a
dir,

el

de

Donc

la nostra ley juja orae,

Cap. VII.]

THE GOSPEL ACCORDING TO ST JOHN.

DUBLIN MS.

85

si

non aure auvi de

e

mierament,
facza ?

conegu

luy prequal cosa

PARIS MS. sind a premierament auzit del, e conongut qual cauza fassa ?

e diseron a e tu sies Galileo ? Encerqua las scripturas, e veas ; car propheta non se leva de Galilea.
luy,

52 Ilh responderon

van

li

dir,

Donc

tu iest

Donca

Galilieus ? encerqua, e veias

que

propheta non levara de Galilea.

63

retorneron un chascun en

E
zous.

torneron s'en en lur may-

la soa meison.

CAP.
1

VIII.
FERIA XXIII.

Mas Yeshu anne

al

mont

d'

Oliveth.

2 E dereco de matin venc al temple, e tot lo poble venc a luy e sesent ensegnava lor. 3 Mas li scriptura e li pharisio ameneron a luy fenna presa en avouteri, e hordoneron ley al mecz, 4 E diseron a luy, Mestre, aquesta fenna es ara presa en
;

E
hava

Jhesus annet
li

el

temple, e

tot lo poble
los.
li

venc, et ensen-

E E E
tals

escriva el farisieu ameli

neron

una femna preza en

li

aulteri,

van

dire,

Maistre,

aquesta femna es ara preza en

aulteri.

avouteri.

Mas Moysent comande a nos

mani?
:

Moises nos comandet,

esser
al

ai-

en

la ley, lapididar d'aquesta

lapidadas

donc
quel

era

donca tu qual cosa

dis

qual cauza dizes tu?

6
luy,

Mas ilh

dician ayczo, temptant

Et
cant

il

dizian o, asaiant

lo,

via

Mas cum
7

quilh poguessan acusar luy. Yeshu enclinant se desot, scrilo

poguessan acuzar.
auzi,
terra, e

Jhesus

de en terra.
ilh

va se clinar en va escrieure am son

de en

la terra.

perseveresan en demandant luy, dreyce se, e dis a lor, Aquel loqual es de vos sencza pecca, meta premier la peira en
ley.

Mas cum

va se dreysar, e dis lur, Aquel que de vos autres sera senz peccat, giete en ella la premiera peyra.

enclinant se dereco, scrip-

Et autra vegada

s'enclinet,

via en terra.

e va escrieure en la terra.

32

3tj

THE ROMAUNT VERSION OF

DUBLIN MS.
PARIS MS.

[Cap. VIII.

9 Ilh auvent isian, l'un apres l'autre, comenczant de li velh e Yeshu remas sol e la fenna istant al mecz. 10 Mas Yeshu dreiczant se, dis a ley, fenna, aquilh liqual acusavan tu, alqual luoc son ? Alcun
:

E can
van
s'en

li

Juzieu auziron ayso,

issir,

un aprop autre

e Jhesus remas tot sols

am

la

femna.
e va femna Femna, on son aquil que t'acusan? Nenguns non te condampnet ? Et il va dire, Senher, non, nenguns. E Jhesus va li dire, JSTi ieu non te condampnaray vay, e non vuelhas plus peccar.

Jhesus se dreiset,
;

dir alla

non condampne tu ? 11 Laqual dis, Segnor, non, alcun. Mas Yeshu dis a ley, Ni yo condampnerey tu: vay, e ja non
volhas plus peccar.

FERIA XXX.

12 Donca Yeshu parle a lor dereco, diczent,

En
els,

apres Jhesus parlet ad

Yo soy lucz

del

mont

e va lur dir,

Yeu suy

lus

aquel que sec mi non vay en tenebras, mas aure lume de vita.

del

mont, qui

me

segra non

annara en tenebras, mas aura

13 Donca li pharisio diseron a tu donas testimoni de tu meseyme; e lo teo testimoni non

luy,

lum de vida. Adonc li Juzieu

lo tieu testimoni

li

van

dire,

tu donas testimoni de tu meteis

non

es vers.

es ver.

14 Yeshu responde e dis a lor, si yo dono testimoni de mi meseyme, lo meo testimoni es ver car yo say dont yo veno, e al qual luoc vauc mas vos non sabe dont veno,

Jhesus lur respondet, S ieu done testimoni de mi meteis, lo mieu testimoni es vers quar
:

ieu say d'on venc, ni on vauc,

e vos

non

o sabes.

o alqual luoc vauc. 15 Vos juja segont carn;

mas yo
ieu

non jujo
16

acun.

Vos jujas segon la carn non juje nengu.

si

et

se yo jujo, lo meo judici car yo non soy sol, mas yo es ver: e lo paire loqual trames mi.

E
ment
sols,

ieu juge, lo mieu juja:

es vers

car ieu non sui

lo

mas

es

ambe mi

mieu

paire que m'a trames.

17 Car script es en la vostra ley, car lo testimoni de duy home es

ver.

Et en
vers.

la nostra ley es escrig

quel testimoni

de dos

om

es

18

Yo

soy loqual dono testimoni

Yeu suy que done

testimoni

Cap. VIII.]

THE GOSPEL ACCORDING TO ST JOHN.

DUBLIN MS.
PARIS MS.

37

de mi meseyme, e lo paire loqual trames mi dona testimoni de mi.

paire alqual luoc es? Yeshu responde, Vos non sabe mi, ni sabe lo meo si vos saupessa mi, parapaire ventura sabria lo meo paire.
luy,
:

de mi meteis, aycel paire que m'a trames dona testimoni de

mi.

19 Donca dician a

Lo

Adonc van
es tos paires?

dire

ad

el,

On

Jhesus re-

spondet, Ni mi, ni 1' mieu paire non sabes si vos saupesses mi, peraventura saupras lo mieu
:

paire.

20 Yeshu parle aquestas cosas al tresor, ensegnant al temple e' alcun non pres luy car l'ora de luy non era encara vengua. 21 Donca Yeshu dis a lor de:

enseynhant

Jhesus parlet aquestas cauzas el temple. E nen-

guns non

h pres;

car ancar non

era venguda sa hora.

al

Yo vauc, enquerre mi, e more vostre pecca: alqual luoc yo vauc, vos non poe venir.
reco,

22 Donca

li

Judio dician, Don-

Car el di, ca aucire si meseyme ? Alqual luoc yo vauc, vos non poe
venir.

23 El dis a lor, Vos se desot; Yo soy desobre. Vos se d'aquest mont; Yo non soy d'aquest mont. 24 Donca yo dis a vos, car more en li vostre pecca car si vos non creire car yo soy, en li vostre pecca
:

raore.

a luy, Tu a lor, Comenczament loqual parlo a vos. 26 Yo ay a parlar de vos motas cosas e a jujar Aquel loqual trames mi es veray; E yo parlo al

25 Donca

ilh dician

qual sies?

Yeshu

dis

mont aquellas cosas lasquals yo auvic de luy. 27 E ilh non conogron car el
dicia a lor

Dio paire. 28 Donca Yeshu dis a

filh

lor,

Cum

vos aure eixauta lo

de la ver-

38

THE ROMAUNT VERSION OF

DUBLIN MS.
PARIS MS.

[CAr. VIII.

gena, adonca conoisere car yo soy, e yo non fauc alcuna cosa de mi meseyme; mas yo parlo aquestas cosas, enayma lo paire ensegne mi. 29 E aquel loqual trames mi es cum mi e non soy sol car yo fauc tota via aquellas cosas lasquals son placzent a luy.
:

30 Luy parlant aquestas cosas, moti creseron en luy. 31 Donca Yeshu dicia a quilh Judio liqual creseron en luy, Si vos permanre en la mia paroUa, verament vos sere li meo desciple 32 E conoisere la verita, la
verita afranquere vos.

FERIA VIII. El parlant aquestas cauzas, ganre crezian en el. E Jhesus lur dizian Si vos istatz en la mieua paraula, verament vos serez miey dscipol
:

Conoyserez veritatz, e veritat afranquira vos.

33 Donca li Judio responderon a luy, Nos sen semencz d' Abraam, e unquam non serven a alcun: Tu enqual maniera dis, vos sere
franc ?

Responderon Nos em semensa d'Abraam, e non sirvem a nengu con si serem francz ?
:

34 Yeshu dis a lor, Yo dic verament, verament, a vos, car tot aquel que fay pecca es serf del
pecca.

Jhesus va lur

dir,

Yeraqui

ment, verament, vos

dic,

fa peccat sers es de peccat.

35 Mas lo serf non perman en meison en eterna: mas lo filh perman en eterna. 36 Donca si lo filh afranquere vos, verament vos sere franc. 37 Yo say car vos se flh d'Abrala

Mas lo sers non ista en la mayso en durableta: mas lo filh

ista

en durabletat.
si

Donc
vos,

lo

filh

afranquera

verament serez francz. Yeu say que vos est

:

filh

quere mi aucire, car la non cap en vos. mia parolla

:

am mas vos

d'Abraam e queres mi aucire, quar li mieua paraula non pren

en vos.

38 Yo parlo czo que yo auvic enapres lo meo paire e vos facze czo que vos vegues enapres lo vos:

Yeu
lo

parle so que vi endrech

:

mieu paire

e vos fatz ayvist

cellas cauzas

que

endrech

tre paire.

lo vostre paire.

39 Ilh responderon e diseron a

Responderon e disseron ad

Cav. VIII.]

THE GOSPEL ACCORDING TO ST JOHN.

DUBLIN MS.
PARIS MS.

39

luy,

Abraam

es

lo

nosti*e

paire.

el,

Abraam

es

nostres paires.
dir,

Yeshu dis a lor, Si vos se filh d' Abraam, facze las obras d'Abraam. 40 Mas ara quere mi
aucire,

Jhesus lur va
est,

Si

filh

d'Abraam dAbraam.

fatz

las

obras

Mas

ara queres mi aucire,

la veritat,

home

loqual parle a vos verita, laqual el auvic de Dio Abraam non

:

ome que parla a vos

que auzi de Dieu non fes ayso.
:

Habraam
de vostre

fey eyczo.
tre paire.

41 Vos facze las obras del vosDonca ilh responderon e diseron a luy, Nos non sen na de fornigacion; nos aven un Dio
paire.

Vos
paire.

fatz las obras

Adonc van dire ad el, Nos non em nat de fornicacio,

un paire avem, Dieu.

42 Donca Yeshu
:

dis a lor,

Dio fossa lo vostre paire vos amaria mi car yo isic e venc; ciar yo non vinc meseyme, mas el meseyme
mi.

Si acerta

Adonc
Si

lur va dire Jhesus, Deus fos vostre paire,

de Dio de mi trames

mi : quar yeu suy vengut de Dieu ni suy vengut de mi, mas del que m'a
certas amarai
;

trames.

43 Perque non conoyse la mia parolla? car vos non poc auvir lo

Perque paraula?

meo sermon.
44 Yos se
del paire diavol, e vole

non conoyses ma Perque non voles auzir mon sarmo?

Vos
e

est del paire del diable,

El era homecidier del comenczament, e non ista en verita, car verita non es en luy. Cum el parla meczonia, el parla de la proprias car el es meczongier, e payre de ley. 45 Mas si yo dic a vos verita, e non crese en mi.
far la volunta del vostre paire.
;

voles

far

los

desiriers

de

Et fon omicida del comensament, e non istet en veritat, quar veritat non es en el. Qu parla mesonegas,
vostre paire.

mensongiers es son paire.

Mas
non mi

car ieu dic veritat, vos

crezes.

DOMINICA..

46 Qual de vos repenre mi de pecca ? Si yo dic verita, perque non crese a mi ? 47 Aquel loqual es de Dio au la parolla de Dio: emperczo vos non l'auve, car vos non se de Dio.

Quals de vos autres mi rc-

pren de peccat ? S ieu dic veritat, perque non mi crezes ? Cel que es de Dieu au las per ayso paraulas de Dieu vos non las auzes, quar de Dieu
;

non

es.

40

HE ROMAUNT VERSION OF
UVBhm MS. li Judio respoiideron,
PARIS MS.

[Cap. VIII.

48 Donca

EI Juzieu responderon,
maritanSj et as demoni^ ?

Non

diczen nos ben car tu sies Samaritan, e

e diseron a luy,

Donca non

dizen nos ben, que tu iest Sa-

demoni? 49 Yeshu responde, e dis, Yo non ay demoni mas honro lo meo

as
;

Jhesus

respondet,
;

Yeu

paire, e vos dessonra mi.

gloria

50 Mas yo non quero la mia el es loqual la quer e la juja. 51 Yo dic verament, verament,
:

a vos,
nita.

Si

alcun gardare la mia

parolla, el

non

veire

mort en

eter-

mas onre lo non ay demoni mieu paire, e vos me desonras. Yeu non quere la mieua gloria que la querra si juge. Verament, verament, vos dic, Qui gardara la mieua paraula, non veira mort perdu:

rabla.

52 Donca li Judio diseron, Nos coneguen ara car tu as demoni.

Abraam
dis,

moric, e

li

propheta

e tu

Adonc li Juzieu van dir, Ara connoguem que tu as demoni. Habraam, lo paire nostre, es
mortz, e
li

Si alcun gardare la

mia paeterna.

propheta; e tu dizes,

rolla, el

non tastare mort en

Si alcuns gardara la
raula,

mieua panon gostara de mort pertu iest raaier de nostre

e

durabla.

53 Donca sies tu maior del nostre paire Abraam, loqual moric? e li propheta son mort, qual fas tu

Donc
paire

Habraam, que mori?

des prophetas que moriron, qual

fas tu meteis ?

mesejme ? 54 Yeshu responde, Si yo glorifico mi meseyme, la mia gloria non

paire es loqual glorifica mi loqual vos dicze, car el es lo vostre Dio 55 E non conogues luy; mas yo conoc luy, e si yo direy, car yo non say luy, yo serey meczongier semilhant a vos mas yo say luy,
lo
;
:

Jhesus respondet, Si ieu glorifique

me

meteis,

H mieua

glo-

es alcuna cosa:

meo

ria

non

es ren.

E lo

mieu paire
es
;

que

glorifica mi, aquel qual vos

dizes quel vostre

Dieu

non

lo
el,

conoguest
e
si

mas
non

ieu conosc

ieu dizia

lo conosc, seria

blant a vos

mensongier senmas ieu say el, e

garda la paroUa de luy. 56 Abraam lo vostre .paire s'alegre quel vegues lo mio dia e vic,
e
;

regardaray

la sieua paraula.
lo vostre paire s'a-

Habraam
lo,

legret que vis lo

e

mieu jorn,

vi

alegre

se.
li

alegret se.
disseron a

57 Donca
,In

Judio diseron a luy,

Jhems non

Adonc H Juzieu
negiet

margn, in a dlFerent liand,

pas que nonfos Semaritan.

Cap. VII I-l

THE GOSPEL ACCOllDING TO ST JOHN.

DUBLIN MS.
PAllIS MS.
el,

41

Tu non as encara 50 anez, e veguies Abraam ? 68 Donca Yeshii dis a lor, Yo dic verament, verament, a vos, Yo soy devant que Abraam fos fait. 69 Donca li Judio preseron peiras, quilh gittesan en luy: mas
Yeshu
ple.

ancara vos as

l. ans,

e tu as

vist

Abraam

?
els,

Jhesus dis ad
enant que

Verament,

verament, dic a vos, leu suy

Habraam fos, ieu suy. Adon leveran peiras que gitessan en Jhesum mas Jhesus
:

se resconde, e issic del

tem-

s'escondet e

issi

del temple.

CAP. IX.
1

E Yesiiu trapassant, vic home

desciple
luy, diczent,
li,

E
home

TRASPASSANT
li

daqui,

vi

cec de la nativita.

cec dessa nativitat.

sieu discipol

de luj en deMestre, qual pecha, aquest, o li peiron de hiy, quel nasques cec? 3 Yeshu responde, Aquest non pecha, ni li peiron de luy, mas que las obras de Dio sian manifestas en luy. 4 A mi coventa obrar las obras de luy loqual trames mi, dementre que lo es dia car la noit ven, en laqual alcun non po obrar. 5 Yo soy lucz del mont, tant longament quant yo soy al mont. 6 E cum el agues dit aquestas cosas, scupit en terra, e fe fanc de la saliva, e oins lo fanc sobre li olh de luy, 7 E dis a kiy, Vay e lava eii uatathoria de Siloe loqual es entrepetra Trames. Donca el anne, e lave, e venc vesent. 8 Donca li veczin, e aquilh que avian vist luy premierament, cum el era mendic, dician, Donca non es aquest loqual seya e mendicava ?
:

2 E li manderon

demanderon
peccatz,
del,

Maistre,

quals

aquest, o

H parens

que nas-

quet cec?

Jhesus respondet, Aquest non pequet, ni siey parent, mas que las obras de Dieu sian manifestadas en
el.

mi coven obrar las obras del que mi trames, mentre que jorns es; la nuech ve, que nenguns non pot obrar. Quar lueuh suy del mont, e lus suy del mont.

con ac dich, escupit en

terra, e fes fanc

am

sa saliva,

e mes en en los huels daquel

que non

vezia.

Vay
lava.

en natatoria

Siloe, lo-

quals es entrepetras Trames, e

Donc
vi.

annet, e lavet,

venc, e

Adonc li

Juzieu, e aquil que lo

conoysian premierament dizian,

Non
zia?

es

ayso aquel que non ve-

42

THE ROMAUNT VERSION OF

DUBLIN MS.
PARIS MS.

[Cap. IX.

9 Li un dician, Car aquest es: mas li autre, Non, raas es semblant a luy mas el dicia, Car yo soy.
:

E
Non

li

autre dizian, Certas hoc

el mas li autre dizian, mas senblant es a el.
;

aquest es
es,

E
10 Donca dician a luy, Li teo olh enqual maniera son hubert a tu? 11 E responde, Aquel home, loqual es dit Yeshu, fey fanc e hoins li meo olh, e dis a mi, Vay, a nataE yo thoria de Syloe, e lava. e lavey, e vic. anney

el

meteis dizia, Certas ieu

dizian
li

suy

el.

Adonc

ad

el,

Perqual

maniera son
bert a tu ?

tieu huuelh u-

Et

el

respondet, Aycel

home

que es appellat Jhesu, escupit

fes ara saliva

en terra, e de la fangua que me mes en mos

va mi dre, Va ti lavar an natatoria Siloe, e anniey mi

huels, e

lavar, e vi.

E ilh diseron a luy, El al qual E el dis, Yo non ho say. luoc es ? 13 E ameneron luy a li pharisio
12
loqual era ista cec. 14 Mas era sabba quant Yeshu fey lo fang, e hubert li olh de luy. 15 Donca li pharisio demandavan luy dereco, enqual maniera aguessa vist. Mas el dis a lor, El pause a mi fanc sobre li olh, e
lavey, e vey.

E
el?

van li demandar; On es Et el va dire, Non say. Adonc lo van menar as pha-

rizieus.

E
Et
el

van

li

demandar, digas,
t'a guarit ?

con vezes tu ni que

16 Donca alquanti deli pharisio Aquest home non es de Dio, Li car el non garda lo sabba. autre dician, Home peccador enqual maniera po far aquestas ensegnas? E departiment era entre
dician,
lor.

va respondre, Aycel que vos ay dich, a fach fanc en la terra, e a mi rendut la vista. Et alcu des pharisieus van dire, Aquest homs que non garda lo sapta non es de Dieu.

li

autre dizian,

Homs peccaires

con pot far questas signes ?

departiment era entre

els.

17 Donca diseron dereco

al cec,

E
avia

van dire ad aquel

recobra
sa
vista,
t'a

que
tu,

qual cosa dis de luy, loqual huberc li teo olh ? Mas el dis, Car es propheta.

Tu

que dizes d'aquest que

la vista?

uberta
pro-

Et

el dis,

Que

pheta

es.

18 Donca
de
luy,

li Judio non creseron quel fos ista cec, e aguessa

ron,

Adonc li Juzieu non crezemas feron venir sos parens,

Cap. IX-l

THE GOSPEL ACCORDING TO ST JOHN.

DUBLIN MS.
PARIS MS.

43

entro quilh appelleron li peiron de luy liqual l'avian vist.

vist,

19

E demanderon lor diczent, Es

van lur demandar, Aquest

fiilh,

aquest lo vostre filh, loqual vos dicze car el nasque cec? Donca enqual maniera ve ara ? 20 Li pairon de lui responderon e diseron a lor, Nos saben car aquest es lo nostre filh, e car el

es vostres

que dizes que

nasquet sex ? con ves ara ?

El parent van

respondre,
e beu

Ben

es nostre

filh,
:

sabem

que nasquet sec

nasque cec 21 Mas enqual maniera ve ara nos non o saben, o quel huberc li olh de luy, nos non o sabeii demanda luy meseyme, el ha eita el meseyme parla de si. 22 Li pairon de luj diseron aquestas cosas car temian li Judio: car li Judio havian ensemp hordona, que si alcun cunfesses luy Christ, fossa fait fora de la signa:

Mas non sabem

per cl ma-

niera a recobrat sa vista.

El
lo
li.

Juzieu van dire, demandas

li

parent demanderon
car

li

aquestas cauzas, quar temian los

Juzieus

li

Juzieu avian
si

consirat ensemps, que

nengus

confessava el Crst, fos gittatz

della synagoga.

gog-a.

23 Emperczo li peiron de luy diseron, Car el ha eita demanda luj meseyme.

;

24 Donca ilh appeleron dereco l'ome loqual era agu cec, e diseron a luy, Dona gloria a Dio nos saben car aquest home es pec:

Per ayso li sieu parent van demandas o ad aquest, que era secx. E appelleron lo, e van li dir, Veias, dona gloria a Dieu. Non sabes tu be que aquest homs
dire,

es pecaires ?

cador.

25 Donca el dis, Si el es peccayo non o say: mas una cosa say, car, cum yo fossa cec, veo ara. 26 Donca ih diseron a luy, Qual cosa fey a tu? Enqual maniera
dor,

Adonc
ara vey.

el dis,

Yeu non say

si

es pecaires,

mas
li

ieu era secx, e

Adoncas
cauza te
uels?
fes,

van
ti

dire,

Cal

cant

ubert tos

uberc a tu l olh ? 27 El responde, Yo dis a vos, e ja auves: perque vole auvir dereco ? Donca vole esser fait deciple de luy? 28 Ilh maudiseron, e diseron a

Et
auzit
;

el

respondet, ja o aves

voles o auzir autra ves ?

doncas vos voles esser siey discipol ?

van

lo blastemar, e

van

li

44

THE ROMAUNT VERSION OF

DUBLIN MS.
PARIS MS,
dire

[Cap. IX.

de luy, mas nos sen desciples de Moysent. 29 Nos saben car Dio parle a Moysent mas aquest, non saben dont sia. 30 Aquel home responde e dis a lor, Car mervilha es en ayczo, car non sabe dont sia, el huberc li
luj,
sies desciple
:

Tu

nos

Tu sias sos discipols, que em discipol de Moysen.

:

Nos sabem que Dieus parlet ambe Moyses mas d'aquest non
:

sabem d'on sia. Et aquel home respondet, Quar vos non sabes d'on es a
ubert los mieus huels.

meo
31

olh.

nos saben car Dio non si alcun es cotivador de Dio, e faj la volunta de

Mas

Ben
tivaires

sabes que Dieus non au

;

au peccador: mas

peccador

mas

si

alcuns es col-

de Dieu, e fa sa vodel

luy, el eixaucis aquest.

luntat, aquel au.

32 La non
alcun hubres

fo auvi del segle

li

que
los

Aquels
sauzis ara

olh del cec na.

segle non eynenguns non uebre

huelhs del cec nat.

Si aquest

33 Si aquest non fossa de Dio, el non pogra far alcuna cosa. 34 lh responderon e diseron, Tu sies tot na en pecca, e ensegnas nos ? E gitteron luy fora.
35 Yeshu auvic car gitteron luy fora; e cum il aguessa troba luy, dis a luy, Cres tu al filh de

non

fos

de Dieu,

non pogra far aquesta cauza. Responderon li, e van li dire,

Tu

iest

natz en peccat, e tu

ensenbas nos ?
foras.

giteron lo

E
li,

Jhesus auzi que gitat

cres eli filh de
el

l'a-

vian foras, e va lo trobar, e dis

Tu
Et

Dieu?
li,

Dio? 36 El responde e dis, Segnor, qual es, que yo crea en luy ? 37 E Yeshu dis a luy, E tu vegues luy, e
parla
el

resporidet
es,

dis,

Sener, on

que ieu creza en

li

el?

E
vist,

Jhesus va

dire,

Tu

l'as

meseyme
dis,

es loqual

e el meteis es

que parla

cum

tu.
el

am
Segnor, yo

tu.

38 Mas
creo
:

Et

el

dis,

Sener, ieu cre

e cagent, ore luy.

dis a luy,

e aginolhet

se, e

va
li

lo

adorar.

39 Mas Yeshu

Yo vinc
;

Jhesus va

dir,

Yeu suy

en judici en aquest mont, que aquilh que non veon vean e aquilh que veon sian fait cec. 50 E alcanti de li pharisio hqual
Cres
el is

vengut en jujament en aquest

mont, que aquil que non vezon,
veian, e aquil

que vezon, sian

sec.

Et aquil des pharizieus que

crossed out,

and

sa siibstituted in the margin.

Cap. IX. J

THE GOSPEL ACCORDING TO ST JOHN.

DUBLIN MS.
PARIS MS.

45

auviron, e diseron a luj, Donca nos sen cec ? 41 Yeshu dis a lor, Si vos fossa cec, vos non agra pecca, mas car vos dicze, Nos vesen; ara lo vostre
ei'an
liiy

cum

eran

amb

el

van

dire,

Donc

nos autre sem sec ?

E
sec

Jhesus dis

lur,

S fosses

pecca perman.

non agras peccat, mas ara dzes, Vesem, lo vostre peccat perman.

CAP. X.
1
vos,
al

Yo dic verament, verament a Aquel loqual non intra par l'us

feas,

Verament,
dic,

verament vos Qu quer intra el parc de

sinon per
es.

parc de las

mas monta

las

fedas

la

porta,

d'autra part, es fur e laire. 2 Mas aquel que intra par Tus es pastor de las feas.

aquel furs e lair

Mas
porta,

aquel que intra per la

E lo portonier huebre a aquest;

auvon
la

e las feas

voucz de luj: e

appella las proprias feas nomena-

El pastre li uebre; e las fedas auzon la vous del, e appella las fedas que son proprias sieuas

dament.

fora

mena

las propias feas,

luy, car

vay devant lor, e las feas segon sabon la voucz de luy.

nomnadament, e mena las en. E can for ment las proprias fedas, van danant els, e las fedas segon los, car auzon la
vous
dels.

6 Mas non segon l'estrang, mas fuon de luy: car non conogron la voucz de Festrang. 6 Yeshu dis a lor aquest proverbi mas ilh non conogron qual cosa el parles a lor. 7 Donca Yeshu dis a lor dereco, Yo dic verament, verament a vos, car yo soy us de feas. 8 E tuit quanti quanti vengron son fur e laire mas las feas non auviron lor. 9 Yo soy us: si alcun intrare per mi, sere salva, intrare e issire, e trobare pastura.
;
:

Mas non segon l'estrang, mas

fuion la sieua vous,

car non lo

conogron.

Jhesus
verbi
;

dis
il

els,

aquest prosas

mas

non entendian

paraulas.

Mas Jhesus lur va dre, Verament, verament dic a vos, que

ieu sui garda de las fedas.

Tug

aquil que

vengron da;

vant mi foron furt e laire

fedas non auzian
els.

e las

Yeu suy

la porta,

aquel que

intraran per mi seran salvat, et

intraran et issiran, et atrobaran
pastura.

10 Lo

laire

non

ven, sinon quel

Lo

laire

non

ve,

mas per

en-

46

THE ROMAUNT VERSION OF

DUBLIN MS.
PARIS MS.

[Cap. X.

enble, e aucia, e destrua.

Yo

vinc

blar, e

per aucire, et eu suy

quilh hayan vita, e hayan plus ha-

vengut per so que aian vida,

et aian plus d'abondancia.

bundivolment.

DOMINICA

II.

POST PASCHA.
:

11 Yo soy bon pastor: lo bon pastor dona la soa arma per las soas feas. 12 Mas lo marcenar, e aquel loqual non es pastor, del qual non son las propias feas, ve lo lop venent, e laisa las feas, e fuy e lo lop roubis, e depart las feas. 13 Mas lo marcenal fuy, car es marcenal, e non parten a luy de
;

Eu suy
sas fedas.

pastre bons

le

bons

pastres pausa la sieua

arma per

Lo

logadier, del cal las fedas

laysa,
;

non son proprias, las ven lo lop et el fug

rauba
las fedas, e las

el

lop

escampa.

Mas
el

lo logadier fug, car es

logadiers,

e non aparte cant a

las feas.

de las fedas.

14 Yo soy bon
las

pastor, e conoyso

mias

feas, e las

mias conoison

nosc

Yeu suy bons pastres, e comas fedas, e ellas conoylo paire

mi.

son mi,

15 Enayma lo payre conoc mi, e yo conoyso lo paire, e pauso la mia arma per las mias feas.

Aysi con
et

me

conois,
la
fe*-

ieu conosc el:

las

e pausa

mieua arma per

das.

mieuas

ay autras feas, lasquals non son d'aquest parc e coventa

:

16

mi menar
pastor.

lor,

e
fait

auviren la mia

voucz; e sere

un

parc, e

un

17 Emperczo
dereco prena

lo

meo

paire

ama

mi, car yo pauso la

ley.

mia arma, que

Mas ieu ay autras fedas, que non son d'aquest parc e cove las mi amenar, et auziran la mieua vous, e sera facb un parc, e un pastre. Per ayso lo mieu paire ama mi, quar ieu pause la mieua arma per las mieuas fedas.
:

18 Alcun non tol ley de mi, mas yo pauso ley de mi meseyme. Yo ay poesta de pausar la mia arma, e dereco ay poesta de penre ley. Yo receop aquest comanda-

ment

del

meo

paire.

19 Donca departiment fo fait entre li Judio per aquestas parollas.

Cap. X.]

THE GOSPEL ACCORDING TO ST JOHN.

DITBLIN MS.

47

PARIS MS.

El ha demoni, e forsena perque auve

lor dician,
;

20 Mas moti de

E
a

mot de Juzieus

dizian,

demoni e forcena,

El perque

luy?

auzes ?

21 Li autre dian, Aquestas parollas non son de havent demoni.

Li autre dizian, Aquestas paraulas non son d'aver demoni.

Donca demoni po hubrir

cec?

li

olh del

Donc demoni pot

cex?

ubrir huels de

FERIA xxxim.

foron faitas Jerusalem, e era uvern.

festas

22 Mas 23

en

Mas

fachas foron festas en

Jherusalem, et era uvern.

Yeshu annava al temple de Salomon. 24 Donca li Judio circundiron luy, e diseron a luy, Entro cora prenes la nostra arma ? Si tu sies Christ, di ho a nos empales. 25 Yeshu responde a lor, Yo parlo a vos, e non crese las obras lasquals yo fauc al nom del meo paire, aquestas donan testimoni de
al porti
:

Et Jhesus annava
el

el

temple

porteguede Salamo.

dizan

El Juzieu l'environavan, e li, Entro cores tolles nos-

tra

arma ?

Si tu iest Christis,

digas nos o en apert.

E
Yeu
mieu

Jhesus va lur respondre,

vos parle e non mi crezes,
paire, aquestas

las obras

que ieu fauc e nom del donan tes-

mi.

timoni de mi,
crese, car vos

26 Mas non
se

non

de las mias

feas.

27 Las mias feas auvon la mia e yo conoiso lor, e elas segon mi 28 Car yo dono a lor vita eterna; e non periren en eterna, e alcun non roubire lor de la mia man. 29 Czo que lo meo paire done a mi es maior de totas cosas emperczo alcun non po roubir de la
voucz,
;

Mas vos non mi crezes, car non est de las mieuas fedas. Las meiuas fedas auzon la mieua voyes, et ieu las conosc, et ellas segon mi Et ieu done ad ellas vida durabla; e non periran, ni nenguns non las raubara en la mia ma. Czo qu'el mieus paires mi donet es maiers de totas cauzas,

man

meo paire. 30 Yo e lo Paire

del

31 Donca

li

sen un. Judio preseron pey-

etnenguns non pot raubar de la ma del mieu paire. Et yeu el Paire em una cauza. E li Juzieu leveron peyras
por
vos
el allapidar.

ras qu'ilh lapidesan luy.

32 Yeshu responde a lor, Yo mostrey a vos motas bonas obras

del meo paire; per laqual d'aquestas lapida mi ?

Jhesus va lur dire,

demostriey

Yeu
bonas
per

motas
;

obra

obras del mieu paire

aysi lapidas

me ?

48

THE ROMAUNT VERSION OF

DUBLIN MS.
PABIS MS.

[Caf. X.

33 Donca li Judio responderon a luy, Nos non lapiden tu de bona

El Juzieu responderon, De bonas obras non te lapidam,

mas de blastema; car cum home, fas tu meseyme Dio. 34 Yeshu responde a lor, Donca non es script en la vostra ley, car
obra,

mas d'esquerns;

e car tu fas tu

tu

ses

meteis Dieu, e sias oms.

yo

dis,

vos se dio

35

si

el dis dios

a aquilh, a

paroUa de Dio es faita, 1' escriptura non po esser deslia 36 Aquel loqual lo paire sanctifique e trames al mont, e vos dicze car yo blastemo, car yo dis, jo soy lhdeDio? 37 Si yo non fauc las obras del meo paire, non volha creire a mi. 38 Mas si yo las fauc, e si non creyre a mi, crese a las obras que vos conoisa e cresa, car yo soy al payre, e lo paire es en mi. 39 Donca ilh querian luy penre
liqual la
:

Jhesus lur respondet,

dizes
dic,

Vos

que eu fauc esquern, quar ieu suy^filh de Dieu.

non fauc las obras del non mi crezas. Mas ieu las fauc, e non mi voles creire non crezas mi, mas las obras, que conoscas quel
Si ieu

mieu

paire,

paire es en mi, et ieu en

el.
:

Adonc
Jhesus
la
si

volian el

penre

e el issic de las

mans de

lor.

guaret de lur mans.

40 E anne dereco outra lo Jordan, alqual luoc Johan era bapteiant premierament e permas aqui. 41 E moti vengron a luy, e dician, Car acertas Johan non fay alcunas ensegnas; mas totas las cosas lasquals Johan dis d'aquest
;

Et annet en apres otra Jorda,

on era Johans Baptista premierament bateiant,et istetaqui. E motz venian a el, e dizian li, Certas Johans non fes alcu
signe
;

mas

totas las cauzas

que

Johans

dis d'aquest

eran veras.

eran veras. 42 E moti creseron en luy.

motz crezeron en

el.

CAP. XI.

Mas era un languent, Laczer de Bethania, del castel de Maria e de Martha, las serors de luy.
].

avi

Mas era uns nom Lazer,

languens, que
del
castel

de

Martha
del.

e de Maria,

de

las sores

2 (Mas Maria era aquella laqual

Mas

era aycella que annet

Oap. XI.]

THE GOSPEL ACCORDING TO ST JOHN.

DUBLIN MS.
PARIS MS.

4^

oins lo Segnor d'onguent, e furbic li pe de luy eum li seo cavelh, lo

onher Jhesu
et

am

los

unguens,
li

am
de

sos pels sos pes

la cal son

eysu-

Laczer fraire de laqual malaveiava.)

de luj trameseron a luy, diczent, Segnor, vete, aquel loqual tu amas mala3
las serors
veia.

get,

fraire d'ella

era malaut, lo Lazer.

Donca

Adonc las

sorres

d''ellas

'

tra-

meseron a Jhesu,
malautes.

dizent,

Senes

her, vete, aquel que tu

amas

4 Mas Yeshu auvent dis a lor, Aquesta enfermeta non es a mort, mas per la gioria de Dio, que lo Filh de Dio sia giorifica per luy. 6 Mas Yeshu amava Martha e
Maria, la seror de ley. 6 Donca pois qu'el auvic car
el

E Jhesus dis lur,

lautia
la

Aquesta ma-

non

es de mort,

mas per
el.

gloria

de Dieu, qu'el Filh

sia glorificat

de Dieu

per

Mas Jhesus amava Martha

e Maria, la sorres del Lazer.

Mas per amor

ii.

d'el istet

aqui

malaveiava acertas, el permas adonca en aquel meseyme luoc per

jorns.

duy

dia.

7 D'aqui enant enapres aquestas cosas dis a li seo desciple, Annen dereco en Judea. 8 Li deciple diseron a luy, Mestre, li Judio querian ara lapidar tu, e dereco vas lay ?
9 Yeshu responde a lor, Donca nou son docze horas al dia ? Si alcun vay al dia non ofent, car ve la lucz d'aquest mont.

Pueys annet am
pol eh Judea.

sos disci-

E van
Maistre,

li

dire siey discipol,

perque

vas

ara

en

Judea, non sabes que'l Juzieu

te volon allapidar ?

Jhesus va respondre, Las

xii.

oras deljorn non son

Si

alcuns ira

el

jorn non offendra,

quar ve la lus d'aquest mont.

annare en la noit oufifent, car lucz non es en luy. 1 ] Ei dis aquestas cosas e enapres aquestas cosas dis a loi*, Laczer lo notre amic dorm mas yo vaoc, que yo scomova luy del son. 12 DonCa li desciple de luy diseron, Segnor, si el dorm, el sere
si

10 Mas

el

Efc

apres ayso lur va

dire

Jhesus,

Lo
mas
li

nostre amix Lazer

ieu la vauc, que sus-

dorm

cite el

de son.
discipol
el

Adonc
Senlior,
si

van

dire,

dorm,

sera salv.

salf.

qu. d'el?

50

THE ROMAUNT VERSION OF

DUBLIN MS.
PRIS MS.

[Cap, XI.

Mas Yeshu avia dit de la mort de luy; mas ilh penserou qu'el
13
agues dit del dormiment del son. 14 Dona Yeshu dis a lor, en aquella via manifestament, Lo Laczer es mort. 15 E yo me alegro per vos, que vos cresa., car yo non era aqui mas annen a luy. 16 Donca Thonia, loqual es dit
Dubitas, dis a li ensemp deciple, nos annen, que moran cum luy. 17 Donca Yeshu venc, e trobe luy al muniment ja avent 4 dias.

Mas Jhesus
mort
d'el
:

avia dich della

il

mas

cuiavan que

dormit.

Adonc Jhesus

dis

apertament,

Lo Lazer
Et
que
aqui
:

es mortz.

ieu alegre

crezas,

que ieu

mi per vos, non era

el.

mas annem a

E
et
istat

Jhesus venc en Betania,

iiii.

atrobet que

jorns avia

18
salem,

Mas Bethania era josta Jeruenayma par 15

stadis.

monument. Mas era Betania prop

mort
el

de

Jherusalem.

19 E moti de li Judio eran vengu a Maria e a Martha, qu'ilh consolesan las del lor fraire. 20 Donca pois que Marta auvic car Yeshu ven, contra corroc a luy mas Maria sesia a meison.

motz
las.

des

Juzieus

eran

vengut a Marta e a Maria, per

consolar

E
se

Martha auzi que Jhesus

li

venia, e corre

acontra, e gitet
li

a sos pes, e va

dire,

21 Donca Martha dis a Yeshu, Segnor, si tu fossan agu aici, lo

Sener, si tu fossas istat aysi,

lo

mieu

fraire

non fora mortz.

meo

fraire

non

fora mort.

22 Mas yo say ara, car qual que qual cosa demandares de Dio, Dio la donare a tu. 23 Yeshu dis a ley, Lo teo fraire
rexucitare

Mas ieu^ que qual que cauza que tu querras a Dieu, ti sera
donat.

E
E

Jhesus

li

va

dire,

Tos

fraires resuscitara.

24 Mas Martha

dis

luy,

Yo

Martha

dis,

Ben say que

say car el rexucitare en la rexuression al dereiran dia. 25 Yeshu dis a ley, Yo soy rexurescion e vita; aquel loqual ere en mi, acertas si el sere mort,
el viore

resuscitara el redier jorn.

Jhesus

li

va

dire,

Yeu

suy resurrexio e vida; qui cre en mi, ancar si es mort, vioura.

sa^/ deest in

MS.

Cap. xr.]

THE GOSPEL ACCORDING TO ST JOHN.

51

DUBLIN MS.

PARIS MS.

26 E tot aquel que vio e cre en mi non more en eterna. Cres tu

ayczo
?

tutz

cl

que mi creiran non

Crezes
Sener,

morian

eternalment.

ayso?
Ilh
dis

27

a luy,

Segnor,

E
ieu

ella

dis,

Certas,

yo creo car tu sies Christ, filh de Dio, loqual vengues enaquest mont. 28 E cum ilh aguesa dit aquestas cosas, anne e appelle Maria la
acertas,

que tu iest filh de Dieu viou, que venguist enaquest

cre

mont.

E
Maria,

cant

ac

dch

aquestas

cauzas, annet e apellet sa sorre

soa seror encalament, diczent, Lo Mestre es present, e appella tu.

e va

li

conselhar,
te.

Lo
se

Maistre sa saes, e apella

29 Mas pois qu'ilh auvic, se leva viaczament, e venc a luy. 30 Car Yeshu non era encara vengu al castel, mas era encara en aquel luoc alqual Marta avia contre corregu a luy. 31 Donca li Judio liqual eran cum ley en la meison, e consolavan ley, cum ilh aguessan vist car
Maria
se leve viaczament e issic,
ley, dicent, car ilh

cant

ella

auzi,

levet
el.

apertament, e venc ves

Jhesus

non

era

ancara

intrat el castel,

mas era aqui

on Martha

l'avia laysat.

Adonc li Juzieu, can viron Maria levar apertament et issi s'en, penseron se que annes al

monument per
fraire.

plorar sobre son

segueron

vay

al

muniment qu'ilh plore aqui. 32 Mas cum Maria fossa vengua

aqui alqual luoc era Yeshu, vesent ]uy, cagic a li pe de luy, e dis a luy, Segnor, si tu fossas agu aici, lo meo fraire non fora mort.

can Maria

fon

aqui on

Jhesus era,
sos pes, e

vi lo, e caset si
li

a
si

va

dir; Sener,

33 Donca pois que Yeshu vic li Judio plorant liqual eran vengu cum ley, fremic par sperit, e torbe si meseyme, 34 E dis, Alqual luoc pauses luy ? Ilh diseron a luy, Segnor, ven e
ley plorant, e
veias.

fossas istat aysi, lo mieu fraire non fora mort. Adoncx Jhesus can vi plorant Mara, e mot d'autres Ju-

zieus

amb

ella,

Jhesus fon
I'aves seo.

mogut de pietat, E demande li, On

belit? Sener, ven e veiras

35 E Yeshu lacrime. 36 Donca li Judio diseron, Vevos enqual maniera amavan kiy 37 Mas alquanti de lor diseron.

Jhesus ploret.
li

Aclonc van dire

Juzeu,
lui,

Veias con plora sobre

l'amava!

ben

alcuns d'els dizian, Aquest

52

THE ROMAUNT VERSION OF

DUULIN MS.
PARIS MS.

{Oai'.

XI.

Aquelliqual ubert li olh del cec na, non poyra far que aquest non

que

uberc

los

uuols

al

sec,

mores ? 38 Mas Yeshu freraic dereco en si meseyme, e venc al muniment.

non l'agra pogut garday do mort ? E Jhesus frement en si meteis venc al monument.

Mas era

fossa, e peira era sobre

pausa en ley. 39 Yeshu dis, Osta la peira. Marta, la seror de luy loqual era agu mort, dis a luy, Segnor, ja pudis, car es lo 4 dia.

E ya dire, Levatz la peira que es desobre pausada. E Martha va dire, Senher, ol flaira, que iiii. jorns a istat
mortz.

40 Yeshu dis yo a tu.,

dis

ley,

Donca non
tu

E
t'ay

Jhesus
ieu dich,

va

li

dir,
si

Non

car, si tu creyres,

que,

crezes,

veyres la gloria de Dio ? 41 Donca osteron la peira. Mas Yeshu susleva li olh, dis, paire, yo fauc gracias a tu car tu auves
mi.

veyras ]a gloria de Dieu ?

Jhesus levet

Et adonc van levar la peira. los huuelh ves

paire, gracias ti,

lo cel, e dis,

fauc quar tu mi auzes.

42 Mas yo sabes car tu auves mi tota via: mas yo o dis per lo

poble loqual ista encerque, qu'ilh crean car tu tramesies mi. 43 E cum el aguessa dit aquestas cosas, cride en grant voucz, Laczer, ven fora. 44 E aquel loqual era agu mort issic viaczament, liga las mans e li pe de cordetas e la facia de luy era liga al sudari. Yeshu dis a lor, Deslia luy, e laisa lo annar.
;

Mas

ieu say ben que tu

:

me
dic

auzes tota ora

mas

ieu

ayso per

lo

pobol que es ajsi,

que crezan que tu m'as trames. E con ac dich ayzo, cridet an gran vous, Lazer, ve de
foras.

E
istat
liat

tantost

aquel

que avia

mort
los

iii,

jorns, issic foras,

pes e las mans: e la

cara era hada

e laysas Tanar.

am

lo suari.

E
lo,

Jhesus va lur dire, Deshas

45 Donca moti de li Judio, liqual eran vengu a Maria e a Martha,

luy.

E mot
aqui

de Juzieus, que eran

viron

vengut,

aquestas

avian

vist

lasquals

Yeshu

aquellas cosas fey, creseron en

lor

cauzas que Jhesus fazia, creze-

ron en

el.

46 Mas alcun de
li

anneron a

Mas

alcu d'ellos anneron as

pharisio, e diseron a lor aquellas

pharizieus, e van lur dire aycellas cauzas

cosas que

Yeshu

fey.

que Jhesus

fes.

Cap. XI.]

THJ3

GOSPEL ACCORDING TO ST JOHN,

PARIS MS.

53

DUliLIN MS.

47 Donca li vesque e li pharisio ajosteron conselh encontra Yeshu, e dician, Qual cosa faren, car aquest home fay motas ensegnas ? 48 Si nos layseren luy enaymi, creiren en luy: e venren li
e toh'en
li

FERIA XXXVI. Adonc l evesque e 1 pharizieu feron conselh contra Jhesum, e van dire, Que farem
d'aquest
signes ?

home que
el
:

fa

tantos

Si laysaz
creiran en
e
el

denaysi, tuch
li

tuit

e venran

lloma

Roman
las gent.

nostre lu(tc e

tolren

nos

nostres luocs e

nostra gent.
lor,

per nom Caiphas, cum el fos vesque d'aquel an, dis a lor, Vos non sabe alcuna

49 Mas un de

Mas
Caifat,

i.

dels,

que avia
sabres,

nom

era evesques aquel an,

dir,

va lur

Vos non

cosa,

50 Ni pensa car coventa a nos, que un home more per lo poble, e tota gent non perissa. 51 Mas el non dis ayczo de si meseyme mas cum el fossa vesque
:

Ni consiras alcuna cauza, quar

cove que uns homs mora per lo
pobol, que

non

perisca.

Mas non
metes:

dis

ayso

de

si

mas quar era evesques

d'aquel an, propheteie car Yeshu

aquel an, prophetiet que Jhesus

era a morir per lo pobol;
.

gent 52 E non tant solament per las gent, mas qu'ilh ajostes en un li filh de Dio liqual eran spars. 53 Donca d'aquel dia penseron qullh aucisesan luj.
fos a
las

morir per

E non
gent,

tan solament per la

mas que ajoste los filhs de Dieu en un, que eran departit.

Donc

d'aquel jorn concireron

54 Mas Yeshu ja non annava

mas en pales enapres li Judio anne en la region josta lo desert, en la cipta laqual es dictas Efren, e demorava aqui cum li seo des;

que aucisessan Jhesu. Adonc Jhesus annet en la cioutat que es dicha Effrem, et
aqui demoravan
pols.

am

sos disci-

ciple.

55 Mas la pasca de li Judio era pres e moti de la region monteron en Jerusalem devant la pasca, qu'ilh sanctifiquesan lor meseyme. 56 Donca ilh querian Yeshu, e istant al temple ensemp parlavan entre lor, Qual cosa pensa, car el non ven al da festival ?
:

Mas H pascha
era
pres,

des Juzieus

motz de Juzieu venian en Jherusalem per sance

tificar.

per

Et annavan qucrent Jhesum lo temple, e diziah, Ja non

venra a sta festa ?

54

HE ROMAUNT VERSION OF
BUBLIN MS.
PARIS MS.

[Cap. XI.

vesque e li pharisio avian dona coniandament, que si alcun conoysere al qual luoc sia, demostren, que prenan luy.
li

57 Car

Quar
prezes.

li

inaior
cal

avian

co-

mandat, que

que

lo vissa lo

CAP.
1

XII.
FERIA xxxiv.

DoNCA Yeshu venc en Beta-

Adonc Jhesus davan vi. jorns

della pascha venc

nia 6 dias devant la pasca, aqui alqual luoc lo Laczer era agu mort, loqual Yeshu rexucite. 2 E feron a luy aqui cina mas Martha aministrava mas lo Laczer era un de li repausant cum luy. 3 Donca Maria receop livra d'onguent de nart pist precios, e oynt li pe de Yeshu, e furbic li pe de luy cum li seo cavelh e la meison fo umplia del oudor del onguent.
; ;
:

aqui on resuscitet
avia istat mort.

lo

en Betania, Lazer que

e

E
E

feron aqui a el cena

Martha ministrava.
Maria, sa sorre, pres H-

oura d'onguent precios de nart

pistat, et ois los

pes de Jhesu,
e

et

am

sos pels los eysuiet:

mayzo

fon umplida de la odor

del onguent.

4 Donca un de li seo Juda d'Eschariot, loqual

rar luj,
dis,

desciple,

Adonc uns des

lui,

era a lio-

discipols de Judas Escariot, loquals era

hii, dis,

a liourar

5 Aquest unguent perque non es vendu 3 cent denier, e esser dona a li besognos ? 6 Mas el dis ayczo, non que li chelg' (sic) es de li paure, mas car el era laire, e avent borsas, portava aquellas cosas lasquals hi eran messas. 7 Donca Yeshu dis, Laisa ley: qu'ilh garde luy al dia de la mia
sepoltura.

Perque aquest unguent non

es vendutz
ccc.

deniers,

e fos

donat a paures ?

Mas
mas
car

el dis

ayso, non per so

el

que pertengues a
el

des paures,
e portava

era

laire,

borsa,

en que raecia aycellas

cauzas que eran messas.

Adonc Jhesus dis a la femna, Layssa l'onguent, e garda lo entro al mieu sepulcre.
Quar vos aures
los

8 Car paures aure tota via cum vos mas mi non aure tota via.
;

totas oras

paures ara vos; mas mi non

aves totas oras.

9 Donca mota compagnia de li Judio conoc car el fos aqui e ven;

Adonc mota companhia des

Juzeus

saupron

que

Jliesus

Cap. XII.]

THE GOSPEL ACCORDING TO ST JOHN.

DUBLIN MS.
PARIS MS.

55

gron non solament per Yeshu, mas qu'ilh veguessan lo Laczer, loqual el rexucite de li mort. 10 Mas li princi de li preyre penseron qu'ilh aucisesan lo Laczer

era

aqui,

vengron aqui
lo

non

tan solament per Jhesum,

mas

que vissan

Lazer qual Jhedes

atressi

sus avia resuscitat de mort.

Mas

li

princi

Juzieus
aucis-

consiravan

que

sezan lo Lazer;

11 Car moti de li Judio annavan per luy, e creian en Yeshu. 12 Mas mota cumpagnia laqual era vengua en lendeman al dia festival, cum ilh aguessan auvi car Yeshu ven en Jerusalem, 13 Receopron rams de palmas, e issiron a luy encontra, e cridavan, Fay nos salf Lo rey d'Isriel, loqual ven al nom del Segnor, sia benit
!

Quar mot de Juzieus l'anavan

vezer, ecrezianenJhesumperel.

Mas lendeman mota companhia que eran vengut alla festa,

auziron que

Jhesus venia en

Jherusalem,

Prezeron rams de palmas, et

anneron
rey
del

li

encontra, e cridavan,
!

Deus salva nos

Benezet

sia lo

d'Israel, loqual

ven en

nom

14

E Yeshu
;

trobe

asenet,

Senhor E Jhesus atrobet

el,

i.

asenet, e

enayma es script, 15 filha de Sion, non volhas temer vete, lo teo Rey ven, sesent
sesic sobre luy
:

sec sobre

aysi con es escrig,

sobre lo polhen del asena.

'ilhas de Syon, non vulhas temer vete lo tieu Rey, que ven a tu, sezent sobre lo polhi del
:

asannia.

16 Li desciple de luy non conogron aquestas cosas premierament mas cum Yeshu fos gorifica, adonca se recorderon car aquestas cosas eran scriptas de luy, e feron a luy
aquestas cosas.

siey discipol

non conogron

aquestas cauzas entro que Jhor

sus fon glorificat.

Adonc

lur

revenbret d'aquestas cauzas.

17 Donca la compagnia laqual eran con hiy, cum el appella lo Laczer del moniment, e rexucite luy de li mort, donava testimoni. 18 Emperczo la cumpagnia venc luy encontra, car ilh auviron luy a haver fait aquesta ensegna. 19 Donca li pharisio diseron a lor meseyme, Vos vee car nos non propheten alcuna cosa? vevos, tot lo mont vay enapres luy.

Juzieus que foron pre-

zent quant resuscitet lo Lazer,

H portavan
seguian.

testimoni, e

mot

lo

Adonc van
to lo

dire

li

pharisieu,

Veias que nient a prophetiat, e

mon va

apres

el

56

THE ROMAUNT VERSION OF

DUBLrN MS.
PARIS MS.

[Cap. XII.

20 Mas alquanti

d'aquilh, liqual

Mas eran alcunas de las gens

que eran puiat en Jherusalem al jorn della festa per orar.

festival,

eran monta qu'ilh auresan al dia eran gentil. 21 Donca aquisti s'apropieron a Phelip, loqual era de Besajda de
Galilea, e

aquil vengron

a Felip, car

era de Betsaida de Galilea, e

pregavan

luy, diczent,

pregavan

lo,

e dizian H, Sen-

Segnor, nos volen veser Yeshu. 22 Phelip venc e o dis a Andrio Andrio e Phelip o diseron dereco a Yeshu. 23 Mas Yeshu responde a lor diczent, L'ora ven que lo filh de la

her, nos volem vezer Jhesum.

E Felip venc ad Andrieu, Andrieu van o dire a Jhesu.

E
La
verge

et

Jhesus respondet a
ora

els,

ven qu'el

filh

della

vergena

sia glorifica.

sia clarficat^

verament a vos, Si lo gran del froment cagent en terra non sere mort, el meseydic verament,

24 Yo

me perman

sol

mas

si

el

sere

mort, aporta moti frue.

25 Aquel que ama la soa arma perdre ley e aquel loqual eyra la soa arma enaquest mont, garda ley
;

en vita eterna. 26 Si alcun aministra a mi, segua mi e aqui alqual luoc yo soy lo
;

meo

ministre sere aqui; si alcun aministrare a mi, lo meo Paire, loqual es en li cel, honrare luy. 27 La mia arma es ara torba; paire, fay mi qual cosa direy? salf d'aquesta hora. 28 paire, clarifica lo teo

nom.

Donca voucz venc

del cel,

diczent,

Yo

clarifiquey, e

dereco

clarificarey.

29 Donca
:

la

cumpagnia, laqual

istava, e avia auvi, dicia esser fait

troneire li autre dician, parle a luy.

'

Angel

The remainder

of the chapter

is

omitted.

Cap. XII.]

THE GOSPEL ACCORDING TO ST JOHN.

DUBLIN MS.
PARIS MS.

57

30 Yeshu responde e dis, Aquesta voucz non venc per mi, mas per
vos.

31 Lo judici del mont es ara: mont sere ara gitta de fora. 32 E si yo serey eixauta de la terra, yo tirarey totas cosas a mi
lo princi d'aquest

meseyme. 33 Mas

el

dieia eyczo, signifi-

cant per qual mort fos a morir.

34 La cumpagnia responde a Nos aven de la ley car Christ perman en eterna e tu enqual maluy,
:

esser eixauta de la vergena? Qual es aquest filh de vergena? 35 Donca Yeshu dis a lor, Petit lume es encara a vos. Anna dementre que vos have lucz, que las tenebras non comprenan vos: e aquel que vaj en tenebras non sap alqual luoc anne. 36 Crese en la lucz, dementre que vos have lucz, que vos sia filh Yeshu parle aquestas de la lucz. cosas, e anne e resconde se de lor. 37 Mas cuni el agues fait tantas ensegnas devant lor, non creseron en hiy 38 Que la parolla de Ysaia lo propheta fos cumplia, laqual el dis, Segnor, qual crese al nostre auviment? e lo bras del Segnor alqual

niera
lo

dis,

La coventa

filh

fo revella?
ilh non poian Ysaia dis dereco, 40 El enceque li olh de lor, e endurczic li cor de lor qu'ilh non vean cum li olh, e non entendan

39

Emperczo

creire, car

58

THE ROMAUNT VERSION OF

DUBLIN MS.
PARIS MS.

[Cap. XII.

de cor, e non sian converti, e non sannen lor. 41 Ysaia dis aqiiestas cosas, quant el vec la gloria de Dio, e parlava de luj. 42 Mas emperczo moti de li princi creseron en luy; mas non lo confessavan per li pharisio, qu'iUi non fossan gitta de la sinagoga

43 Car
de Dio.

ilh
li

ameron maiorment

la gioria de

home que

la gloria

44 Mas Yeshu cride e dis, Aquel que cre en mi, non cre en mi, mas en luy loqual trames mi. 45 Aquel loqual ve mi ve luy loqual trames mi. 46 Yo vinc lucz al mont, que tot aquel que cre en mi non permagna en tenebras. 47 E s alcun auvire las mias parollas, e non las gardare, yo non jujo luy; car yo non vinc que yo juje lo mont, mas que yo facza salf lo mont. 48 Aquel loqual desprecza mi, e non recep las mias parollas, ha loqual juje luy: laparolla laqual yo
parley, jujare luy al dereyran dia.

49 Car yo no paiio de mi meseyme; mas lo paire loqual trames mi, el done a mi comandament, qual cosa yo dicza, e qual cosa yo
paiie.

50

yo

sai

que

lo

comanda:

raent de luy es vita eterna donca aquellas cosas lasquals yo parlo, paiio enayma lo Paire dis a mi.

Cap. XIII.]

THE GOSPEL ACCORDING TO ST JOHN.

59

CAP.
DUBLIN MS.

XIII.
PARIS MS.

IN

CENA DOMINI.
lo

Mas

la pasca, Yeshii sabent car l'ora

devant lo dia festival de de

trapasse

Mas davant
la ora d'el

jorn festival

de la pascha, sabent Jhesus que

luy ven qu'el

d'aquest

ven que traspassara

al

mont
li

al paire,

cum

el

seo liqual eran al

la fn.

agues ama mont, ame li

lo diavol

d'aquest

mont

paire,

agues amatz
el

los sieus
los

con que eran

fi.

eii

mont, amet

en

la

faita la cina,

cum

facha la cena, con lo dia-

aguessa ja mes al cor

de Juda
liores

bles ja

agues mes

el
el

cor

de

Simont

d'Eschariot, qu'el

Judas Scariot lioures

luy; 3 Yeshu, sabent car lo paire done a luy totas cosas en las mans, e car el issic de Dio, e vaj a Dio 4 Leve de la cina, e pause las soas vestimentas e cum el aguesa receopu lo linczol, devant czenit
;

Sabent qu'el paire donet a el en las mans, e que issi de Dieu, e va a Dieu Levet de la cena, e pauzet sos
totas cauzas

vestimens,
blanc, e

e pres

i.

drap

lini

va

lo centurar.

si.

5 D'aqui enant mes aiga al vaisel, e comence lavar li pe de li desciple, e furbic del linczol del qual el era

mes l'aygua

el

vauci,

comencet a lavar
discipols, et

los pes

a torcar

am

de sos lo drap

devant ceint. 6 Donca venc a Simon Peire e Peire dis a luy, Segnor, tu lavas a mi li pe ? 7 Yeshu responde e dis a luy, Czo que yo fauc tu non sabes ara
;

de qual era centurat.

Adonc venc a
dis

Peire, e Peire

el,

Sener, tu mi lavas

mas
li,

pes?

E
fauc
;

Jhesus respondet e dis

Tu non

sabes ara ayzo que ieu

sabras.

mas tu o sabres

enapres.

mas apres o
el,

8 Peire dis a luy, Tu non lavares a mi li pe en eterna. Yeshu responde a luy, Si yo non lavarey
tu,

Peire dis a

Non
el,

lavaras

a mi

pes en

durabletat.

Jhesus respondet a

Si ieu

tu non aures part

cum

mi.

non

te lave los pes,

non aures

part en mi.

9 Simont Peire dis a luy, Segnor, non tant solament li meo

pe,

E Peire li va dire, Senher, non tan solaraent mos pes, mas

ancara las mans
el cap.

mas

las

mans

e lo cap.
luy,

10 Yeshu dis a lava non besogna

Aquel qu'es
lave sinon

Jhesus

qu'el

que es

va dire, Aquel netz non bezonha de

li

60

THE ROMAUNT VERSION OF

DUBLIN MS.
PAniS MS.

[Cai'.

XIII.

mas es tot mond. mond, mas non tuit.

li

pe,

vos se

lavar,

mas

los pes.

vos

aii-

tre es netz,

mas non pas

cal

tuch.

11 Car el sabia quel fos a liorar luy emperczo dis, Vos non se tuit
;

Quar sabia
Vos non

era

aquel
dis,

qual devia liourar; per ayso

es tug net.

mond.
de
e

12 Donca poys qu'el lave li pe lor, receop las soas vestimentas,

el se fossa

cant ac lavat los pes a

dire,

els,
fiz

va lur

Sabes perque

cum

dereco,
fait

Vos
?

repausa, dis a lor sabe qual cosa yo aya

ayso a vos ?

a vos

13 Vos appella mi Mestre e Segnor, e ben dicze car yo soy.

;

Vos m'apellas Maistre e Senher,

e

ben o dizes; quar icu o

si ieu,

suy.

14 Donca
lavey
li li

si yo, Mestre e Segnor, vostre pe; e vos deve lavar

Donc

que suy Senher

e Maistres, laviezlosvostres pes;

pe l'un a l'autre. 15 Car yo doney exemple, que vos facza enayma yo fi a vos.

vos los deves lavar als autres.

Quar ieu doney eysemple a

vos,

perque vos faczes aysi con

ieu fauc a vos.

maior del seo segnor, ni apostol maior de luy loqual trames luj. 17 Si vos sabre aquestas cosas,
serf
es

16 a vos,

Yo
Lo

dic verament, verament,

non

Verament dic a vos, Que sers non es maies del senhor, ni apostol maies de cel que trames
el.

S vos sabes aquestas cauzas,

vos sere benira

18

Yo

vos fare lor. non dic de tuit vos; yo

si
;

benauratz seres

si

las fazes.

Yeu non
autres;

o dic de totz vos

say liqual yo aya eilegi mas que li scriptura sia cumplia, Aquel que a mania pan cum mi levare lo seo talon encontra mi.

quar ieu say losquals

;

ieu elegi
sia
lo

mas que rescriptura ad umplida, Cel que mania

talo

pa ambe mi levara son

contra mi.

19 Mas ara ho dis a vos premierament que la sia fait, que cum la sere fayt, que vos crean car yo
soy.

D'aysi enant dis a vos enant

que

sia fag,

que crezas tot cant

sera fach que ieu suy.

20 Yo dic verament, verament a vos, Aquel loqual recep si yo trametrey alcun recep mi; mas aquel que recep mi recep luy loqual tra-

Verament vos
receb aquel

dic,

Cel que
trameti

que

ieu

mi

recep.

mes

mi.

Cap. XIII.]

THE gospel according to st john.

DUBLIN MS.
PARIS MS.

61

21

E cum

Yeshu aguessa

dt

E
rit,

can Jhesus ac dich aquesper espe-

aquestas cosas, fo torba per sperit, e testimonige, e dis, Yo dic verament, verament a vos, car un de vos
liorare mi.

tas cauzas, fon torba

e testimoniet, e dit,
dic,

ment vos

Veraque uns de vos

esgarderon

me
li

liourara.

22 Donca
van
disses.

desciple regardal'u

Adonc
dizia.

li

discipol

l'un i'autre, dubitant del qual

l'autre,

doptant del cal o

descipols, loqual

.23

luy, loqual

Donca un de li desciple de Yeshu amava, era real sen

Adonc u des

de Yeshu. 24 Donca Simont Peire cigne aquest, e dis a luy, Qual es aquest del qual dis? 25 Donca cum el se fos repausa sobre lo peit de Yeshu dis a luy, Segnor, qual es? 26 Yeshu responde, Aquel es, alqual yo porczarey lo pan tenit. E cuni el agues tenit lo pan, done lo a Juda Simont d'Escharioth. 27 E enapres lo bocon lo Sathanas intre en luy en aquela via. E Yeshu dis a luy, o que tu fas,

pausant

Jhesus amava, se repauzava sobre lo pietz de Jhesu.

AdoncPeire
e dis
li,

signet ad aquest,

Demanda
el se

a Jhesu qual
fon repauzat
^)

es aquest del cal el dit.

Donc con
el,

sobre lo pietz de (Jhesu

dis

Senher, cals es aquel ?

al cal ieu

Jhesus respondet, Aycel, estendray lo pan teng.

lo

E con ac teng lo pan, done a Judas de Sismon Escariot.

E
dis

apres lo morcel adonc

lo

Satanas intret en luy.

Jhesus
fas,

elj

So que tu

fay

faj plus tot.

plus
li

tost.

28 Mas alcun de

non saup qual cosa

luy.

el

repausant agues dit a

Mas

alcuns dels sezens

li

non

saup perque

dit ayso.

29 Car alquanti pensavan, car

Juda havia borsas,que Yeshu agues

dit

a luy,
;

Compra

aquelJas cosas

Mas alcu se cudavan quar Judas tenia las borsas, que Jhesus agues dit a el, que compres
alcuna cauza per la festa;
hozes.
o, que dones alcuna cauza als bezon-

que son besognivol a nos al dia festival o, qu'el dones alcuna cosa
a
li

besognos.

E
31 Donca cum el fos ssi, Yeshu dis', Lo filh de la vergena es ara clarifica, e Dio es clarfica en luy.
^

cant

el

ac pres lo morcel,
foras
:

sempre

issit

e era nueg.

E
Lo
ficat,

cant

el

fon

issit,

Jhesus

dis,

filh della

verge es ara

clarilui.

e Dieus es clarificat en

Jhesu deest

in

MS.

62

THE ROMAUNT VERSION OF

DUBLIN MS.
PARIS MS.

[Cap. XIII.

32 Si Dio es clarifca en luy, Dio clarificare en si meseyme, e

viaczament
clarificare luy.
filholet, un petit soy en33 cara cura vos. Quere mi enayma yo dis a li Judio, Alqual luoc yo vauc, vos non poe venir e ara dic a vos. 34 Novel comandament done a vos, Que vos vos arae entre vos, que enayraa yo amey vos, e vos vos
:

Donc
el,

si

Dieus es

clarificat
el

en
si

e Dieus

clarificat

meteis, e

sempre

clarifiquet el.

Encres mi, aysi con ieu dic

as Juzieus,

La on

ieu vauc, vos

dic a vos.

non podes venir; ara

Novel mandament vos done, vos ames entre vos, aysi con ieu vos amiey.

Que

ame

entre vos.

35 Tuit conoyseren en ayczo

car vos se
li

tuch conoyseran ad ayso

est

meo

desciple,

si

vos

que vos

miey

discipol,

si

aure amor entre vos. 36 Simont Peyre dis a luy, Segnor, al qual luoc vas? Yeshu responde, Alqual luoc vauc, tu non pos ara segre mi, mas tu segres
enapres. 37 Peire dis a luy, Perque non poy ara segre tu? Yo pausarey
la

aves amor entre vos.

E Peyre va H dir, Scnher, on vas tu ? E Jhesus respondet, La on ieu vauc non mi podes segre ara, mas segras mi

en apres.

mia arma per

tu.

E Peire l va demandar, Perque non ti pode segre ara? Yeu pauzaray la mia arma per la
tieua.

38 Yeshu responde, Tu pausares la toa arma per mi? yo dic verament, verament, a tu, lo gal non cantare, entro que tu denegues mi
per tres
vias.

Jhesus respondet:
saras la tieua

Tu

pau-

arma perla mieua?

que enant que
tu m'auras

verament
lo gal

te dic,

aia

cantat,

rennegat

iii.

vegadas.

CAP. XIV.
PHILIPI

ET JACOBI.
en
Dieu,
e

Dis a li seo desciple, Lo vostre cor non sia torba ni se spavante crese en Dio, crese en mi. 2 Moti istage son en la meison del meo paire si yo non agues dit a vos al postot ; car yo vauc aparelhar a vos hioc.
1
:

Lo
bat
:

vostre cor non sia torcrezes

mi
la

crezes.

Motas mayzon son en mayso de mon paire si

:

ieu

non

disses

a vos

que ieu vauc

aparelhar luoc a vos.

Cap. XIV.]

THE GOSPEL ACCORDING TO ST JOHN.

DUBLIN MS.
PARIS MS.

68

E
3 Dereco venrey e recebrey vos a m meseyme; que aqui alqual luoc yo soy, e vos sia. 4 E sabe alqual luoc yo vauc, e
sabe la via. Segnor, 5 Toma dis a luy, nos non saben alqual luoc vacz; enqual maniera poen saber la via ? 6 Yeshu dis a luy, Yo soy via,
ray a
meteis
sias.

certas

vay aparelhar a

vos luoc, et aprestament ven-

vos recebre
;

ambe mi

que

la

on ieu suy, vos

vos sabes en cal luoc ieu

vauc, e sabes la via.

Tomas
sabem en

dis,

Senlier, nos
;

non
si

cal luoc vas

e con

poirem saber la via ? Jhesus dis a el, Yeu suy

via, e veritat, e vida.

Alcun non ven al non per mi. 7 Si vos aguesa conegu mi, acertas vos agra conegu lo meo paire
verita, e vita.

Nenguns

paire, si

non ve

al paire, si

non per mi.

paire
e

Si conoguesses mi, certas vos

conogras
d'aisi

lo

mieu

e d'aqui

enant conoysere

luy,

enant conoyseres
Felip dis a

el e lo

veyre luy. Segnor, demo8 Phelip dis, stra a nos lo paire, e basta a nos.

veires.

E
da a

el,

Senher,

demostra nos
nos.
dis

lo paire, et

avon-

9 Yeshu dis a luy, Per quant de temp soy cum vos, e non conePhelip? aquel loqual gues mi, ve mi, ve lo meo paire. Tu enqual maniera dis, Demostra a nos lo
paire
?

Jhesus temps sui

noguest,
lo

am

a lu, Per tan gran vos, e no me co-

mieu

paire.

Fehp? que ves mi, ves Con si dizes tu

lo paire ?

doncas,

Demostra nos

10 Non cres car yo soy al paire, mi ? Las parollas lasquals yo parlo a vos, non parlo
e lo paire es en

Non
paraulas
parle de
istant

crezes que eu suy

el

paire, el paire es

en mi ?
parle,

que

ieu

Las non

de mi meseyme mas lo paire permanent en mi, el meseyme fey las

:

mi meteis: mas lo paire en mi fa las obras.

crezes

obras.

11

Non

e lo paire es en

cres car yo soy al paire, mi? d'autra ma-

Non

paire, el paire es en

que ieu sui mi ?

dic,

el

niera crese per

meseymas

las obras.

12 Yo dic verament, verament, a vos, Aquel loqual cre en mi, las obras lasquals yo fauc, el meseyme fare, e fare maior d'aquestas; car yo vauc al paire. 13 E qualque qual cosa deman-

Verament vos
que cre en mi

Que

cel

(vi), las

obras que

ieu fauc el meteis fa, e las fara

maiors d'aquestas; quar ieuvauc

al paire.

qual que cauza que queras

64

THE ROMAUNT VERSION OF

DTJBLIN MS.

LCap.

XIV.

PARIS MS.

dare
filh.

al paire al

meo nom, yo

farey

el

mieu nom, ieu faray

aisa,
filh.

ayczo, que lo paire sia giorifica al

al paire al farey eiczo. 15 Si vos ama mi, garda li meo

qu'el paire sia clarificat el

14 Si vos demandare

Si

alcuna

cauza queres

el

meo nom, yo

comandament. 16 E yo pregarey lo paire, e el donare a vos autre Consolador, que permagna cum vos en eterna 17 Sperit de verita; loqual lo mont non po recebre, car non ve
luy, ni sap uy luy, car
;

mieu nom, ieu faray aysa. Si vos amas mi, gardas mos mandamens.

Et
istara

ieu

preguaray

lo paire, e

dara vos autre Consolador, que

am

vos perpetualment
local lo

Esperit de veritat;

mont non pot

seres
el,

recebre, car non

;

mas vos conoisere

vos, e

lo sap, ni lo vist

mas vos

conoivos,

permanre enapres

quar
vos.

el istara

am

sere en vos.

e sera

am

18 Yo non laysarey vos mas venre a vos.

orfe:

Yeu non laysaray

ieu venray a vos.

vos orfes:

19 Encara un petit, e lo mont ja non ve mi. Mas vos veyre mi car yo vivo, e vos viore. 20 Vos conoisere en aquel dia car yo soy al meo paire, e vos en mi, e vo en vos. 21 Aquel loqual a li meo comandament, e garda lor, aquel es mas aquel que loqual ama rai ma mi sere ama del ineo paire, e yo amarey luy, e manifestarey mi meseyme a luy. 22 Juda, non aquel d'Eseariot, Segnor, qual cosa sies dis a luy, a far car tu sies a manifestar tu meseyme a nos, e non al mont ? 23 Yeshu responde e dis a luy, Si alcun ama mi, el gardare la mia parolla, e yo e lo meo paire aniaren luy, e nos venren a luy, e permanren enapres luy.
;

Mas

vos mi veyres; quar vivi

en vos, e vos vives en mi.

Vos conoyseres en aycel jorn que ieu suy el mieu paire, e vos en mi, e ieu en vos. Cel que a los mieus mandamens, e garda los, aycel es local ama mi e cel que ama mi sera amatz del mieu paire, et
;

amaray mi meteis a
ieu
lui,

el, el.

e manifestaray

Judas (non^) Escariot

dis

Senher, cal cauza es facha

que tu te manifestes a nos, e non al mont?

Jhesus respondet a
el,

A PANDECOSTA.
Si alcuns ama mi, garde la mieua paraula, el mieu paire amara el, e venrem en el, e fa-

rem estaga en
non
decst in

el.

MS.

Cap. XIV.]

THE GOSPEL ACCORDING TO ST JOHN.

BUBLIN MS.
PARIS MS,

65

24 Aqiiel loqiial non ama mi, non garda las mias parollas e la parolla laqual vos auves non es
:

que non garda las inieuas paraulas non ama mi

Aquel

mia,

mas de

luy, del

payre loqual

trames mi.

25 Yo parlo a vos aquestas cosas, permanent enapres vos. 26 Mas lo Cunsolador, lo Sant
Sperit, loqual lo paire trametre al

e Jas paraulas que vos auzist non es mieua, mas d'aquel paire que m'a trames. Yeu parle aquestas cauzas a
vos, istant

am

vos.

Mas ayso Sant

el

Esperit Con-

solaire, local lo paire ti'ametra

meo

iiom, el ensegnare a vos totas

las

annunciare a vos totas cosas lasquals yo diry a vos.

cosas, e

totas cauzas,

mieu nom, ensenhara a vos et amonestara a

vos totas aycellas cauzas diray

vos.

27 Yo laiso a vos pacz, yo dono a vos la mia pacz yo non la dono

:

Yeu

layse pas

a vos, yeu
:

a vos enayma lo mont la dona. Lo

vostre cor vante.

non

sia torba, ni se spa-

done la mieua pas a vos yeu non done a vos ayssi con aquest mons dona. Lo vostre cor non
sia torbat in temia,

28 Vos auves car yo dis a vos, Yo vauc, e veno a vos. Si vos amesa mi, acertas vos vos alegraria, car yo vauc al paire car lo payre es maior de mi. 29 E ara o dis a vos premierament que la sia fait, que cum la sere fait, que vos crea. 30 Yo non parlarey ja cum vos motas cosas: car lo primpcid'aquest mont ven, e non a en mi alcuna
.

Vos
vos,

auzist que ieu dissi a Vauc, e veni a vos. Si

vos mi amasses vos vos alegreras,

quar ieu vauc

lo

al

paire

quar

paire es maiers de mi.

ieu dissi a vos avant

Et ara

que sia fach, que can sera fach.

zas

vos crezas

Ja non parlaray motas cau-

am

vos

quar

lo

prince

cosa.

31 Mas que
car yo

lo

mont conoyso

mont (ven'), et en mi non a nenguna cauza. Masperso qu'el mont conosca

d'aquest

amo lo

enayma

payre; e fauc enaymi done a mi comandament.

que ieu amilo paire; et ieufauc

aissi

con

lo

paire
mi.

donet per

mandament a
Deest in MS.

'

THE ROMAUNT VERSION OF

[Cap.

XV.

CAP. XV.
DUBLIN MS.
1

PARIS MS.

Leva, e annen
vicz, e lo

d'aici.

la

vraya

meo

Yo soy paire es lo

SANT MARC. Levas so, annem d'ayssi. Yeu suy vera vit, el mieu paire
es laorador.

cotivador.

2 E tolre tot serment non portant fruc en mi; e purgare tot aquel que porta fruc, qu'el porte plusor
fruc.

Et el nostrara tot aquo que non portara fruc en mi; e nedeiara tot aquo que fruc porta, perso que porte mais de
fruc.

3 Vos se ja mund par la parolla laqual yo parley a vos. 4 Permane en mi, e yo en vos.

Vos

es netz per la paraula

Enayma
fruc de

serment non po far meseyme, si el non perman en la vicz enaymi vos, si vos non permanre en mi.
lo
si
;

Yo

soy la vicz, e vos se lo

:

serment aquel loqual perman en mi, e yo en luy, aquest aporta moti fruc; car vos non poe far
alcuna cosa sencza mi. 6 Mas si alcun non permanre en mi, el sere mes de fora enayma lo serment, e secare e culhiren, e metren luy al fuoc, e ardre. 7 Mas si vos permanre en mi, e las mias paroUas permanren en vos, vos demandare qualquequal cosa volre, e sere fait a vos. 8 Lo meo paire es clarifica en ayczo, qi vos porte plusor fruc e
; ;

que ieu parliey a vos. Istant en mi, e ieu en vos. Aisy con Tavol get que non remanra en la vit non pot portar fruc de si meteis, denaisi ni vos, sinon istatz a mi. Yeu suy la vit, vos es li giet et ieu istauc en el, qui ista en mi, aquest porta gran fruc car non podes far nenguna cauza
senz mi.
si alcuns non istara en mi, mes fora coma l'avol giet, e secara, e culhiran lo, e me-

sera

tran lo

el fuoc,

e cremara.

Si vos istatz en mi, e las mi-

euas paraulas istaran

fach.

am

vos,

so que voles queres, e sera vos

Lo mieu paire

es

clarificat

en ayso, que vos aportes motz

frucs, e sas fach miei discipol.

sia fait

li meo desciple. Enayma lo paire ame

mi, e
la

amey vos: permane en

amor. 10 Si vos gardare
;

yo mia
cola
li

Si con lo paire

ame
istatz

m, e

ieu ami vos.

Vos

en

la

mia amor.
li

meo

Si

los

mieus

mandamens
del

mandament, vos permanre en mia amor enayma yo gardey

gardas, denaysi con ieu gardi

los

coramandamens

mieu

Cap. XV.]

THE GOSPEL ACCORDING TO ST JOHN.

DUBLIN MS.
PARIS MS.

67

comandament del meo payre, permano en l'amor de luy.

11 Yo parlo avos aquestas que lo meo goj sia cumpli.

paire, et istauc
tat.

en la sieua amisa
vos aquestas

cosas,
sia

Yeu

parle

cauzas, perso que lo

mieu gauch

en vos,

el

vostre gauch sia

aumplit.

12 Aquest es lo meo comandament, que vos vos ame entre vos, enayma yo amey vos. 13 Alcun non ha maior amor d'aquesta, que aquel loqual pausa
la soa

Ayso

es lo

mieu comanda-

ment, que vos ames entre vos

autres, aysi con ieu

amiey vos. Nenguns non a maior araor

d'aquesta, que pause s'arma per

sos amix.

arma per lo seo amic. 14 Mas vos sere li meo amic,

si

Vos

est

vos fare aquellas cosas lasquals yo comandey a vos. 15 Yo non direy ja a vos serf car lo serf non sap qual cosa facza lo segnor de luy: mas yo dis a vos amic car yo fi a vos coneguas totas las cosas qualquequal yo auvic del meo payre.
;

aquestas

cauzas

miey amix, que

si

fazes

ieu

vos

comandi.
car lo sers

Ja non vos apellaray sers; non sab del senhor

d'el
:

que vol far

a vos amix
;

quar ieu dic

conogudas a

quar totas aycellas

fis

cauzas que ieu

vos auzi del mieu paire.

eilegic vos, e

16 Vos non eileges mi, mas yo pausey vos que vos

Vos non

elegist mi,

mas

ieu

elegi vos, e pauziey vos perso

anne, e fruc porte, e lo vostre fruc permagna: que qualquequal cosa demandare al payre al raeo nom,
el la

donare a vos.

17

vos vos

Yo comando a vos ame entre vos.

aiczo,

que

que vos annes e aportes fruc, el vostre fruc remanga que qualque cauza que vos queres, lo mieu paire done a vos el mieu nom. leu mandi a vos aquestas causas, perso que vos ames
:

entre vos.

18 Si lo mont vos eyra, sapias car el hac mi en eirament premierament que vos. 19 Si vos fossa del mont, acertas lo mont amera czo que era seo: mas car vos non se del mont, mas yo eylegic vos del mont, emperczo
lo

S lo

mont vos

aira, sapias

que premerament aret mi enant que vos. Si vos fosses del mont, lo mon amera so que sieu es mas lo mont vos aira, perso quar vos non est del mont, mas ieu
:

mnt vos

eyra.
la

elegi vos del mont.

20 Recorde vos de

mia pa-

emembre

vos

della

mieua

52

68

HE ROMAUNT VERSION OF
DUBLIN MS. yo dis a vos,

[CAr.

XV.

rolla, laqual

Lo

serf

paraula,

PARIS MS. laqual ieu dis a

vos,

maior del seo segnor. S'ilh persegueron mi, ilh persegren vos; s'ilh han garda la mia parolla, ilh gardaren la vostra.
es

non

Lo

sers

non

es

mages del
si

sen-

hor.

Si perseguiron mi, ancar

;

persegran vos
la vostras.

mieua paraulas, e

garderon la si gardaran
a vos
per
lo

21 Ilh faren a vos totas aquestas cosas, car non sabon luy loqual trames mi.

Mas
aquestas

il

faran

totas

cauzas

mieu

22 Si yo non fos vengu, e non agueso parla a lor, ilh non agran pecca mas ara non an scusacion
;

del lor pecca.

23 Aquel que eyra mi eira

lo

nom, quar non sabon aquel que m'a trames. Si ieu non fos vengut e non lur agues parlat, non agran peccat, mas ara non an escuzacio de lur peccat. Cel que mi aira aira lo mieu
pare.

payre. 24 Si yo non agues fait en lor las obras lasquals alcun autre non fey, ilh non agran pecca mas ara vegron e eireron mi e lo meo paire.
:

meo

Si ieu
las
fes,

non agues fay en

els

obras que nengun autre non

viran

non agran peccat: masillas e azireron mi el mieu

perso que aquella paamplida, quar azire-

paire.

25 Mas que

la parolla sia

cum-

Mas
dels
sia

plia laqual es scripta en la ley, car ilh agron mi en odi de gra.

raula que es escricha en la ley

ron mi de grat.

DOMINICA

VI.

POST PASCHA.
aycel Conso-

26 Mas cum

lo

Cunsolador sere

Mas can venra

vengu, loqual yo trametrey a vos del paire, Sperit de verita, loqual ieys del paire, el donare testimoni de mi 27 E vos donare testimoni, car vos se cum mi del comenczament.

layre, loqual trametray

a vos
do-

del paire, TEsperit de veritat,

local ieys del paire, aycel

nara testimoni de mi

vos donares testimoni, quar

vos es

am mi

del comensament.

Cap. XVI.]

THE GOSPEL ACCORDING TO ST JOHN.

69

CAP. XVI.
DUBLIN MS.
1
PARIS MS.

Yo

parlo a vos aquestas cosas,

Yeu parle a vos aquestas eauzas,

perso que non sias escandalizat.

que vos non sia scandaliia. 2 Ilh faren vos sencza las signag'Ogas: mas hora ven, que tot aquel que aucire vos pense si donar serviczi a Dio.
3 Ilh faren a vos aquestas cosas, car non conogron lo paire, ni mi. 4 Mas yo parlo a vos aquestas cosas, que cum Fora de lor sere vengua, recorde vos car yo dis a vos aquestas cosas del comenczament, car yo ero cum vos.

Faran vos senher

:

las sinago-

gas mas la ora ve, que tot cels

servizi

que auci vos adesme a Dieu.

si

donar

E faranaquestas cauzas a vos,

car non conogron lo paire, ni mi.

Mas
ora,

ieu

vos

dic

aquestas

cauzas, que

quan venra aquilh que vos renembre que ieu

vos

dis.

DOMINICA

IV.

POST PASCHA.

Mas

ieu

non

tas cauzas al

a vos aquescomensament, mas

dissi

car era

am
;

vos.

E ara vauc a lu_y, loqual trames

e alcun de vos

mi

non demanda

mi, Alqual luoc vacz ? 6 Mas car yo parlo a vos aquestas cosas, tristicia umple li vostre
cor.

el que mi nengu de vos no me demanda, En cal luoc vauc? Mas quar ieu parliey a vos aquestas cauzas, tristicia a umpH lo vostre cor.

Mas

ara vauc a
e

trames

7 Mas yo dic a vos verita Coventa avos que yo anne: car si jo non annarey, lo Cunsolador non venre a vos mas si yo annarey, yo trametrey luy a vos. 8 E cum el sere vengu, repenre lo mont de pecca, e de justicia, e de judici 9 Acertas de pecca, car non creon en mi; 10 Mas de justicia, car yo vauc al paire, e ja non veyre mi 11 Mas dejudici, car lo primpci
;

Mas
obs

ieu dic a vos veriat

vos es que ieu m'en an

s

quar

ieu

Consolaire non

non m'en vauc, lo venra a vos

e

mas ieu iray,

trametray

lo vos.

E
e

cant el venra, repenra lo

peccat, e de drechura,

mon de

de jujament

De
zeron

peccat, quar

non mi cre-

de drechura, quar ieu vauc

al paire, e ja

non

veires
lo

mi
princi

De

jujament, car

d'aquest

mont

es ja juja.

d'aquest (mont)^ es jujat.

Deeat in MS.

'

70

THE ROMAUN VERSION OF

DUBLIN MS.
PARIS MS.

[Cap. XVI.

12 Yo ay encara a dire a vos motas cosas, mas vos non poe ara
portar,

Et ieu ay ancara a vos motas cauzas a dire, mas vos non

podes portar ancara.

13 Mas ciim l'Esperit de verita sere vengu, el segnare a vos tota verita: car el non parlare de si meseyme; masparlare qualqiiequal cosa el auvire, e annunciare a vos aquellas cosas lasquals son a
venir.

Mas

cant aycel Esperit de

veritat venra, el vos ensenhara

tota veritat: car el

de

si

meteis;

auzira,
aq[uellas

non parla so que et annunciara a vos cauzas que son a venir.

mas parla

14 El

clarificare

mi

car el re-

E clarificara mi: quar el recebra de mi, e annunciara a vos.

Totas aycellas cauzas quel
paire a son mieuas
:

cebre del meo, e annunciare a vos. 15 Totas las cosas lasquals lo paire ha son mias: emperczo yo dic a vos, car recebre del meo, e annunciare a vos.

perso dise

que de mi recebra, que denunciara a vos.

DOMINICA

III.

POST PASCHA.

16 Petit e ja non veyre mi; car yo vauc al paire.

17 Donca li desciple de luy diseron entre lor, Qual cosa es czo qu'el di a nos, Petit, e non veyre

Petit

me

veires, e petit

non

me

veyres; quar ieu vauc al

paire.

El discipol van dire entre que es ayso qu'el dis, Petit

veyres, e petit

els,

me

non me veyres

mi

e dereco petit, e veire

mi car
;

quar ieu vauc al paire ?

yo vauc al paire ? 18 Donca dician, Qual cosa es czo quel di a nos, Petit ? Nos non saben qual cosa parla. 19 Mas Yeshu conoc car ilh volian demandar luy, dis a lor, Vos quere d'eyczo entre vos, car yo dis a vos, Petit, e non veire mi: e dereco petit, e veire

Nos non sabem

qu'el dis.

E Jhesus conoc que li volian demandar, e ds lur, Yos queres que es ayso que yeu ay dich ?

mi ?
Veraraent vos
plorares e lo
dc,

20 Yo dic verament, verament vos, Car vos plorare e plagnare, a

que vos
vostra

mont

s'alegrara;

mas
ticia

lo

mont

s'alegrare;

mas vos

mas vos
tristicia

seres trist,

mas

sere contrista,

mas

la vostra trisilh aparturis

tornara en gaug.
a

retornare en goy.

21 La fenna

eum

La fenna

tristicia

quant en-

Cai'.

XVI. 1

THE GOSPEL ACCORDING TO ST JOHN.

DUBLIN MS.
PABIS MS.
fanta,

71

car l'ora de ley ven mas cum ilh ha aparturi lo fantin, ja non se recorda del aprement, per goy car home es na al mont.
tristicia,

ha

quar la ora

d'ella

ve

mas cant a enfantat Tenfant, non l nembra de las doleis, del gaug que a quar es nat home
el

mont.

22 Donca vos acertas have ara tristicia mas jo veyrey vos dereco,
:

E
mas

donc vos aves ara

tristor:

ieu vos tornaray vezer, el

e lo vostre cor s'alegrare, e alcun

vostre cor s'alegrara, e nengus

non tolre lo vostre goy de vos. 23 Vos non pregare mi alcuna

cosa en aquel dia. Yo dic verament, verament a vos, Si vos demandare alcuna cosa al paire al meo nom, el o donare a vos.

non vos

tolra lo vostre gauch.

vos en aquel jorn non

me

pregares nenguna cauza.

DOMINICA

V.

POST PASCHA.
dic

Verament, verament
al

a vos, Si

vos queres al pare alcuna cauza

24 Entro ara non demandes

cuna cosa
e recebre,
al

al-

meo nom

que

lo vostre

demanda, goy sia

mieu nom, el o donara a vos. Entro ara non queras nenguna cauza el mieu nom queres,
:

e recebres, qu'el vostre

sia plens.

gauch

cumpli.

25 Yo parlo a vos aquestas coen proverbis: mas l'ora ven,cum ja non parlarey a vos en proverbis, mas annonciarey a vos en pales
sas

Yeu

parliey a vos aquestas

:

del

meo

paire.

26 Vos demandare al meo nom en aquel dia: car yo non dic a vos,
car yo pregarey lo payre de vos

la ora ve que ieu non parlaray vos en proverbis, mas en apert.vos annunciaray del mieu paire. Vos queres en aquel jorn el mieu nom et ieu dic ara a vos, que ieu non pregaray lo paire de vos;
:

cauzas en proverbi

vos, car vos

27 Car meseyme lo paire ama ames mi, e creses car

issic del paire.

Car
car vos ieu
issi

lo paire vos

ama, perso

amas mi,
de
issi lui.

e crezes que

yo

Yeu

del paire, e vinc el

28

vinc al

mont;

e dereco,

mont

et ara ieu laisse lo mont,

layso lo mont, e vauc el paire. 29 Li desciple de luy diseron a luy, Vete, tu parlas ara en pales, e non dis alcun proverbi. 30 Nos saben ara car tu sabes totas cosas, e non es besogna a tu

e vauc al paire.

lo discipol

li

van

dirc,

Tu

parlas ara en apert, e vos dizes

alcu proverbi.

tas

Nos sabem que cauzas, c non

tu

sabes to-

cs obs

quc

72

THE ROMAUNT VERSION OF

DUBLIN MS.
PARIS MS.
:

[Cap. XVI.

que alcun demande tu nos cresen en ayczo car tu issies de Dio. 31 Yeshu responde a lor, Crese
ara?

alcu

nos a tu crezem que tu issit de Dieu. E Jhesus respondet lur, Vos

:

en demande

crezes

ara?
u cascu en las mi sol e non
:

32 VevosJ'ora ven, eja venc,que vos sia departi un chascun en las propias, e laise mi sol e yo non
;

Vevos, la ora venguda, que

seres espandit
sieuas, e laisares
sol,

car lo paire es cum mi. 33 Yo parlo a vos aquestas cosas, que vos aia pacz cum mi. Vos aure aprement al mont: mas confida vos car yo vencey lo mont.

soy

sol,

qu'el paires es

am

mi.

Yeu

parle

vos aquestas

cauzas, que aias pas en mi.

aures pestilencias

el

Vos mont mas

:

confizas vos en mi; car vensiey

lo

mont.

CAP. XVII.
1

Yeshu
li
;

susleva
l'ora

ven

parle aquestas cosas, e paire, olh al cel, dis, clarifica lo teo filh, que

Jhesus parlant aquestas cauzas,

cel,

levet

sos huuolhs

ves

lo

e dis,
filh,

paire, clarifica lo

lo teo filh clarifique tu;

tieu

la ora

ven que atressi

tu

lo tieu filh clarifique

2 Que enayma tu donies a luy poesta de tota carn, que tot czo que tu donies a luj, done a lor
vita eterna.
qu'ilh

Aysi con tu doniest a el poder en tota carn, que tot so

que doniest a
els

el,

sia

donat a

vida durabla

3 Mas aquesta es vita eterna, conoysan tu sol veray Dio, e

Que il conoscantu sol, e Jhesu

Crist, loqual tu tramezist,

ver

Yeshu Christ, loqual tu tramessies. 4 Yo clarifiquey tu sobre la terra, e consomey l'obra laqual tu donies a mi que yo facza.
5 O tu payre, clarifica mi ara enapres tu meseyme de la clarita, laqual yo hac enapres tu premier-

Dieu.

Yeu
terra,

clarifique

tu sobre la
l'obra laqual

yeu acabiey

tu doniest a mi, que ieu la fassa.

Et ara tu

paire clarifica (et)

ament que
6

lo

mont

fos.

mi endrech tu meteis, ab la claritat, que ieu agui am tu enant que fos el mont.

manifesto lo teo nom a li ome liqual tu donies a mi del mont ilh eran teo, e tu donies lor a mi; e garderon la toa parolla.

Yo
:

Yeu
est

manifestiey lo tieu

nom
eran
il

ad aycels omes losquals donia mi del mont

la
:

illhe

ticu, e tu donicst los

a m, c

garderon

mieua paraula.

Cap. XVII. J

THE GOSPEL ACCORDING TO ST JOHN.

DUBLIN MS.
PARIS MS.

73

7 E conogron ara car totas las cosas lasqiials tu donies a mi son

de

tu.

conogron ara que totas aycellas cauzas que tu doniest a mi son de tu.
il

8 Car yo doney a lor las toas parollas lasquals tu donies a mi; e ilh meseyrae las receopron, e conogron verament car yo issic de tu, e creseron car tu tramesies
mi.

Quar yeu doniey a

las paraulas

els aycel-

lascals tu doniest

mi meteis conogron el verament que ieu issi de tu, e crezeron que tu tramisist mi.
a
;

9 E yo prego per lor: e non prego per lo mont, mas per aquilh liqual tu donies a mi car son teo.
;

Donc
non
per

ieu
lo

pregui

per

els,

mont,

mas

per

aquels loscals tu doniest a mi;

quar tieu son.

10 E totas las mias cosas son toas, e las toas son mias e yo soy clarifica en lor.
;

E
son.

totas
tieuas,
;

las

mieuas cauzas
las

tieuas

son

mieuas
en
els.

et ieu

suy
sui

clarificatz

mont, e aquisti son al mont, e yo veno a tu. sanct payre, garda al teo
11

ja

non soy

al

Et
a
tu.

ieu

non
el

el raont,

aquest son
tieu

mont, e ieu veni

loscals

tu sener paire, garda

el

nom

aquilh liqual tu donies a mi,

los

doniest

qu'ilh sian un,

enayma

nos.

mi, que sias

nos.

una cauza, aysi co

12 Cum yo fos cum lor, yo gardavo lor al teo nom e gardey a:

quilh liqual tu donies a mi, e al-

cuu de lor non peric, si non lo de perdicion, que Fescriptura

cumplia.

filh

Cant ieu era amb els, ieu gardava el tieu nom e nenguns d'aycels non peri, sinon lo filh de perdicio, perso que
los
:

sia

l'escriptura sia adumplida.

13 Mas ara veno a tu; e parlo

al inont aquestas cosas, qu'ilh ha-

Mas

ieu veni

ara a tu

parle aquestas cauzas, que ilh

yan

lo

meo goy cumpli en

lor

me-

aian lo mieu gaug aumplit en

els.

seyme.

yo doney a lor la toa mont hac lor en odi, car ilh non son del mont, enayma yo non soy del mont. 16 Yo non te prego que tu ostes lor del moiit, mas que tu gardes
parolla; e lo
lor de mal.

14

74

THE ROMAUNT VERSION OF

UBLIN MS.
PARIS MS.

[Cap. XVII.

16 II h non son del mont, enayma yo non soy del mont. 17 Sanctifica lor en verita: la toa paroUa es verita. 18 Enayma tii tramesies mi al mont, e yo trameto lor al mont. 19 E yo sanctifico mi meseyme per lor, qu'ilh sian sanctifica en
verita.

20 Mas yo non prego tant solament per lor, mas per aquilh que son a creire en mi par la parolla de lor 21 Que tuit sian un, enayma tu paire en mi, e yo en tu, qu'ilh meseyme sian una cosa en nos que lo
:

Mas

ieu

non prec tan

la

sola-

ment per els, mas per que mi creyran per

paraula

aquellas
lur

Que tug
nos
:

el

sian una cauza am mont creza que tu tra-

misist mi.

mont crea
22

car tu tramesies mi.

clarita

yo doney a lor la

Aycella clardat que

doniest, ieu diey

tu

mi

laqual tu donies a mi ; qu'ilh sian un, enayma nos sen un. 23 Yo en lor, e tu en mi, qu'ilh sian consuma en un e lo mont conoisa car tu tramesies mi, e amies lor, enayma tu amies mi. 24 O paire, yo volh aquilh liqual tu donies a mi, que aqui alqual luoc yo soy qu ilh sian cum mi, e vean la mia clarita, laqual tu donies a mi car tu amies my devant l'ordenament del mont. just paire, lo mont non 25
;
:

ad

els.

E
as

que tu ames

els,

aysi con

ami mi.

Quar tu amiest mi davant

l'establement del mont.

tu paire just, lo
;

mon non

conoc tu; mas yo conoc tu, e aquisti conogron car tu tramesies mi.
a lor conegu lo teo conegu que Tamor per laqual tu amies mi sia en lor meseyme, e yo en lor meseyme.

conoc tu
et aquist

mas

ieu conogui tu,

conogron que tu trafi

:

messt mi.

26 nom,

yo

fi

Et

ieu

lo tieu

nom
mi

conoysia

et farey

ser a els

perso que ramistat

am
els,

lacal tu
et ieu

amiest
els.

en

en

Cap. XVIII.]

THE GGSPEL ACCORDING TO ST JOHN.

75

CAP. XVIII.
DUBLIN MS,
1 E CUM Yeshu aguessa dit aquestas parollas, issic cum li seo desciple outra lo torrent de Cedron, alqual luoc era ort, alqual el meseyme intre e li desciple de luy. 2 Mas Juda, loqual liorava luy, sabia lo luoc car Yeshu s'ajostava lay sovendierament cum li seo de;

PARIS MS.

PASSIO DOMINI.

Can Jhesus agues

questas cauzas,
issi

dichas asos dis-

am

cipols otra lo flum

el cal luoc

de Cedron,
el

era ort, el qual

sos discipols.

intret

am

Mas

Judas, 'que liourava

el,

sabia aquel luoc;

car sovenniel.

erament lay era agutz amb

sciple.

3 Donca cum Juda aguessa receopu cumpagnia e ministres de li avesque e de li pharisio, venc lay

E con Judas agues pres la companhia dels evesques e dels farizieus, venc la am lanternas,
e

cum

lanternas, e

cum

armas, e

cum

am

falhas, et

am varmas^

faiselas.

4 Mas Yeshu, sabent

hiy, issic e dis

totas las
tas

E
sobre
dir,

Jhesus sabent totas aques-

cosas lasquals eran a venir sobre

cauzas
lui,

que eran a

venir

lor,

Qual quere ?

annet avant, e va lur

Naczario.

5 Ilh responderon a Uiy, Yeshu Yeshu dis a lor, Yo soy.

Mas Jtida, loqual liorava luy, istava cum lor meseyme. 6 Donca pois qu'el dis a lor, Yo
soy,

Qual queres ? van h respondre, Jhesus de Nazaret. E Jhesus va lur dire, Yeu sui. Mas Judas, que

anneron en dereyre, e cagigron

amb Mas pueis can lur Yeu suy, ille anneron

lo liourava, istava

els.

ac dig,
atras, e

en terra.

casegron en terra.

Donca Yeshu demande a lor dereco, diczent, Qual quere ? Mas ilh diseron, Yeshu Naczario. 8 Yeshu responde, Yo dis a vos
7
car yo soy
laisa
;

Autra vegada lur dis Jhesus, Qual queres ? Mas il diciseron, Jhesus de Nazaret.

Jhesus respondet,
el;

Yeu

vos
si

donca

si

vos quere mi,

ay dich que ieu suy

doncas

annar aquisti

queres mi, laysas annar aquestz,

9 Que la parolla fos cumplia, laqual el dis, Yo non perdey alcun d'aquilh liqual tu donies a mi.
Qr. armas

Que

aquella paraula que avia

dis,

dicha fos aumplida quar

Que
cals

non perdici

nengu

des

m'avias donat.

7Q

THE ROMAUNT VERSION OF

DUBLIN MS.
PARIS MS.

[Cai-.

XVIII.

10 Donca Simont Peire havent

glay fora mene luy, e feric lo serf del avesque, e talhe l'aurelha dreita de luy. Mas nom era al serf Malcus. 11 Donca Yeshu dis a Peyre, Met lo teo giay en la gueyna ; lo calici loqual lo paire done a mi, non voles que yo beva luy ?

Adonc Simon Peire pres son

glaz, e feri lo sers del evesque,

e trenquet

l'aurelha drecha.

Et avia nom Malcus. Adonc Jhesus dis a Peire, Torna ton glazi en ta guaina non
;

voles que ieu beva aycel beorage

loqual lo paire m'a donat.

12 Donca

cumpagnia

li

Adonca

la

companhia e
lo,

li

ministre e li tribunier de li Judio ensemp preseron Yeshu, e ligueron

luy,

ministre des Juzieus prezeron

Jhesus, e lieron

13 E meneron luy premierament ha Annas. Mas Annas era

sogre de Chaiphas, loqual era avesque d'aquel an. 14 Mas Cayphas era aquel loqual avia dona conselh a li Judio, car coventava un home morr per
lo poble.

E meneron lo premierament ad Anna, que era suegres de

Cayfas,
loquals

era

evesques

aquel an.

Et era Cayfas aquel que

avia donat lo concel al Juzieus,

que covenia morir u home per

lo pobol.

15 Mas Simont Peyre seguia Yeshu, e autre deciple mas aquel deciple era conegu del avesque, e
:

Mas
e autre

Peire

seguia Jhesum,
:

discipol

mas

el

era

intre

cum Yeshu

al

palais
al

del

conogut del evesque, e intret am Jhesu en l'alberc del evesque.

avesque.

us de fora. Donca l'autre desciple, loqual era conegu del avesque, issic e dis a la portoniera, e d'intremene Peire.
la serventa portoniera a Peire, Donca non sies tu de li deciple daquest home ? El dis,Non
dis

16 Mas Peyre istava

Mas Peyre
la

istava de fora a

porta.

Adonc aycel autre

que era conogut
issi

discipol,

am

l'evesque,
tiera, e

e dis a la porPeire.

menet dedins

17 Donca

Adonc li sirventa va dire, Donc tu iest discipol d'aquest home ? Et el dis, Non suy.

18 Mas li serf e li ministre istavan a las brasas scalfant se car era freyt e Peyre era istant cum lor
: :

Mas
se
:

istavan

li

sirvent e

li

ministre allas brazas e calfavan

quar fazia freg

et ancara
ellos.

scalfant se,

Peire se calfava

amb

19 Donca Favesque demande Yeshu de li seo deciple, e de la

doctrina de luy.

li

evesque demandavan a
sos
discipols, c

Jhesum de
sa doctrina.

de

Cap. XVIII.]

THE GOSPEL ACCORDING TO ST JOHN.

DUBLIN MS.

11
iMS.

PAMS

20 Yeshu responde a luy, Yo parley en pales al mont; yo ensegney tota via en la sinagoga, al temple, alqual luoc tuit li Judio s'ajostan yo non parley alcuna cosa en rescos. 21 Perque demandas mi? de;

E
liey

Jhcsu respondet, leu paren apert

el

mont
el

yeu enli

senhiey tota ora

la sinagoga,

temple, et en
luoc tug

el cal

Juzieu s'ajostan; et ieu nenguna

cauza non parliey en rescost.

Tu que mi demandas ?
manda
ad
aquel

de-

manda

a aquilh liqual auviron, qual cosa yo parley a lor vete, aquisti sabon qual cosa yo dis.
:

que
cauzas

m'an

auzit, cals

cauzas lur ay parlat.

cals

Aquil sabon

yeu

ay

dig.

22
cosas,

E cum
un de

el
li

agues

dit

aquestas

E cant ac dig aquestas cauzas,

u des ministres aqui istant donet

serf done gauta a

Yeshu, dicent, Respondes tu enayal avesque ? 23 Yeshu responde a luy, Si yo parley mal, dona testimoni de mal mas si ben, perque me bates ?

mi

24 E Anna trames luy lia a Cayphas l'avesque. 26 Mas Simont Peire era istant e scalfant se. Donca diseron a luy, Donca sies tu de li desciple de luy ? El denegue, e dis, Non soy. 26 Un de li serf del avesque, cosin de luy de qual Peyre talhe l'aurelha, dis, Donca non vic yo tu cum luy en l'ort ? 27 Donca Peire denegue dereco
e lo gal cante viaczament.

gran gualtada collada a Jhesu, dizent, Respont aysi al evesque? E Jhesus va dir, Si ieu ay parlat mal, dona testimoni de mal mas ieu non fi mas be, perque mi bates ? Et Annas lo trames a Caypbas l'evesque. Mas Sismon Peire se calfava.
;

Adonc disseron a
iest

el,

Donc
Et

tu
el

de sos discipols?

neguetj

Non

suy.
cosi d'aquel

uns que era

cui Peire trenquet l'aurelha, dis,

JSTon vi ieu tu

amb

el

en Tort ?

et

E Peire desnegues autra ves, a cap de pauc e lo gal cantet.

Peire se recordet de la pali

raula que Jhesus

ssi foras,

avia

dic,

e ploret

amarament.

28 Donca

ilh

ameneron Yeshu

a Cayphas al prevosta; mas era matn; e ilh meseyme non intreron al prevosta, qu'ilh non fossan socza mas qu'ilh maniessan la
;

Adonc meneron Jhesum al maEt il non intreron el pretins.

pretori de Cayphas; et era
tori,

perso que non l'orezessan, mas manessan ranhel.

pasca.

78

THE ROMAUNT VERSION OF

DUBIiIN MS.

LCap. XVIII.

PARIS MS.
issi foras a cls, e va lur dir, Qual acusacio portas ad aquest home ? E responderon li, Si aquest non fos malfazeyres, non lo

29 Donca PiUat issic de fora, dis a lor, Qual acusacion porta

30
Ilh responderon e diseron a

Adonc

Pilat

contra aquest horae ?

luy, Si aquest

non

fos

mal faczador,

nos non agran liora luy a tu. 31 Donca Pillat dis a lor, Vos recebe luy, e lo juja segont la vostra ley. Donca li Judio diseron a luy, A nos non ley aucire alcun 32 Que la parolla de Yeshu fos
;

t'agram

liourat.

Adonc
jujas.

Pilat dis a

els,

Pre-

nes lo vos, e segon vostra ley lo

Adonc
que
dis,

li

Juzieu
aucire

dire,

Non les a nos

la

li van nengu

Perso

paraula

de
per

cumplia, laqual el dis, significant per laqual mort fos a morir.

Dieu
plida.

lacal

significant

qual mort fos a morir, fos

aum-

33 Donca Pillat intre dereco al prevosta, e appelle Yeshu, e dis a luy, Sies tu rey de li Judio ?

Adonc
et apellet

Pilat intret el pretori,

Jhesum, e va

li

dire,

Tu

iest reis dels

Juzieus ?

34 Yeshu responde, Dis tu ayczo de tu meseyme, o autre diseron a tu de mi? 35 Pillat responde, Donca soy yo Judio ? La toa gent e li teo avesque lioreron tu a mi: qual cosa
fecies
?

Et Jhesus
dizes aysi

respondet,

Tu

de tu meteis, o autre disseron a tu de mi ?

Pilat respondet,

Donc suy
li

ieu Juzieus ? Li tieua gent e

tieu evesque lioureron tu

a mi

tu cal cauza

fist

36 Yeshu responde, Lo meoregne non es d'aquest mont car si lo meo

:

meo

fos d'aquest mont, acertas li ministre cumbatrian que yo non fosso liora a li Judio mas lo meo regne non es ara d'aici.

regne

Lo mieu regne non es d'aquest mont. S'il mieus regnes fos d'aquest mont,
Jhesus respondet,
certas

h mieu

essan perso

ministre combatque ieu non fos

:

liouratz als Juzieus

mas ara
el,

lo

mieu regne non

es d'aysi.

Donca

37 Donca Pillath dis a luy, sies tu rey? Yeshu respon-

Adonc
det,

Pilat dis a

Doncs

iest tu reis ?

Jhesus respon-

de, Tu o dis car yo soy, rey. Yo soy na en eiczo, e en eyczo venc al mont, que yo done testimoni a la verita. Tot aquel qu' es de verita

reys.

Tu diczes que ieu suy, Yeu nasquiey en ayso, e

au

la

mia voucz.
dis a luy, Verita, qual

vengui ad ayso el mon, que ieu done testimoni a la veritat. Totz aycel que es de veritat au la mieua vous.
Pilat

38 Pillath

va dire a

el,

Veritat que

Cap. XVIII. 1

THE GOSPEL ACCORDING TO ST JOHN.

DUBLIN MS.
PARIS MS.
es ?

79

E cum el aguessa dit cosa es? aquestas cosas, issie dereco a li Judio, e dis a lor, Yo non trobo en luy alcuna queyson.
39 Mas costuma es, que yo laysed a vos un en la pascha donca vole que yo laisse a vos lo rey de li Judio ? 40 Donca tuit cridavan, diczent, Non aquest, mas Barrabam. Mas
:

Juzieus, e

troba
aquest.

issi ad va lur dir, Yeu non nenguna cauza contra

cant ac dig, el

laysse

Mas costuma es, que ieu vos u home a la pascha voles

:

que ieu vos layse

Juzieus ?

lo

rey des
pas

tug crideron,
laire.

Non,

aquest,

mas Barraban.

Bar-

Barrabam era

layre.

raban era

CAP. XIX.
1 DoNCA en aquella via PiUath pres Yeshu, e lo bate. 2 E li cavalier plegant corona de spinas pauseron al cap de luy, e circunderon luy de vestimenta polprienca, 3 E venian a luy, e dician, rey de li Judio, Dio te salve e donavan a luy gautas.
!

Adonc
bate
lo.

Pilat pres

Jhesum, e

lo

Li cavalHere mezeron U sus cap una corona de spinas, e

vestiron lo de vestimenta tota

vermelha

E
Dieus
e

venian a
ti

el,

e dizian h,

sal,

rey des Juzieus!

e
li

donnavan H colladas h u
Pilat
issi foras,

autre templadas.
issic dereco de a lor, Vevos, yo meno luy a vos dereco de fora, que vos conoysa car yo non trobo en luy alcuna queison. 5 Donca Yeshu issic, portant corona spinienca, e vestimenta polprienca. E dis a lor, Vevos l'ome 6 Donca cum li avesque e li ministre aguessan vist luy, crida-

4 Donca Pilat

e dis lur,

Ve

fora, e dis

yeu lo vos aduc de foras, perso que conoscas que ieu non trobe en el nenguna cauza.
lo vos,

Adonc Jhesus portant corona

de spinas, lur va
l'ome
dir,

Vevos
vi-

Adonc quant
fica lo.

Juzieu lo

ron, crideron, Crucifica, cruci-

van, diczent, Cruciica, crucifica luy. Pillath dis alor, Vos recebe luy, e lo
crucifica
:

Pilat va respondre,

Prenes
cauza.

lo vos,

e crucificar lo

car yo

non trobo en luy

car ieu non troba en el nenguna

queyson. 7 Li Judio responderon a luy,

E U Juzieu responderon, Nos

80

THE ROMAUNT VERSION OF

DUBIiIN MS.

[CAr. XIX.

PAIUS MS.

Nos

haveii ley, e deo morir segont

si filh

avem
morir,

ley,

segon
se

la ley
filh

la ley, car el fey

de Dio.

quar

fes

deu de

Dieu.

8 Doiica cum Pillat agues auvi aquesta parolla, temic maiorment 9 E intre dereco al prevosta, e dis a Yeshu, Dont sies tu? Mas Yeshu non done a luy respost. 10 Donca Pillat dis a kiy, Non parlas a mi ? Non sabes, car yo ay poesta de crucifcar tu, e ay poesta de laisar tu ? 11 Yeshu responde,Tu non agras alcuna poesta encontra mi, s'ilh non fosa dona a tu desobre emperczo aquel que liore mi a tu a maior pecca.
;

Cant Pilat auzi aquesta paraula, fon temeros

;

Et

intret el pretori, e dis

Jhesu, Digas mi d'on iest?

Jhesus non

li

respondet.
li

E
poder

Pilat va

dire,

No me
ay
de
o

parlas ?

Non
de

sabes que ieu

te,

crucificar

laysar te ?

Jhesus responde

li,

Tu non
si

agras en mi nengu poder,

te fos donat de sobre
;

non

per ayso

aquel que m'a liourat a tu a maior peccat.

12

Pillat queria laisar luy d'a:

Et ancar

Pilat quera que lo

qui enant

mas

li

Judio cridavan,

pogues laysar.

Mas li Juzieucri-

diczent, Si tu laisas aquest, tu

;

non

car tot aquel sies amic de Cesar que fay si rey contradi a Cesar.

davan tug, Si tu laysas aquest, tu non iest amicx de Cesar aquel que se fa rey contradi
a Cesar.

13 Donca cum PiUatagues auvi aquestas parollas, amene Yeshu de

fora,

E
ses se

can

Pilat auzi

aquestas
e

paraulas, aduis Jhesu foras,

e sesic al tribunal, al luoc

en

lo tribunal,

luoc

que

loqual es dit Ligostratus, mas en Abraic, Gabbata. 14 Mas era l'aparelhament de la pasca, hora enayma 6^ E dis a li Judio, Vevos lo vostre rey 15 Mas ilh cridavan, Tol, tol, crucifica luy, Pillath dis a lor, Crucificarei lo vostre rey ? Li avesque responderon, Nos non haven rey, sinon Cesar. 16 Donca en aquella via liore luy a lor qu'el fos crucifica. Mas ilh receopu Yeshu, e fora mene-

es dig Licostratos, et en Ebraic,

Golgota.

jorn, e dis as Juzieus,

Et era venres entor miey Vevos lo

il

vostre rey

Et

cridavan, Nosta, nosta,

lo.

crucifica

Pilat

dis

els,

Yeu

crucificaray lo vostre rey ?

li

evesque responderon,
rey, sinon Cesar.
lo liouret

Non

avem

Et adonc
crucificat.

Et

il

van

que fos penre

Jhesum,

ron

luy.

Cap. XIX.]

THE GOSPEL ACCORDING TO ST JOHN.

DUBLIN MS.
PARIS MS.

81

17 E portant a si la crocz issic enaquel luoc, loqual es dit de Calvaria, mas en Abraic Golgota 18 Alqual luoc crucifiqueron luy, e duy autre cum luy, de czay e de lay, mas Yeshu al mecz. 1 Mas Pillat scris titol, e pause sobre la crocz mas era script, Yeshu Naczerio Rey de li Judio.
:

E
si,

meneron portant sa cros

e

am

venegron en aquel

luoc,

qu'es appellat Calvaria, en Ebraic Golgota

:

El
efc

cal hioc crucifiqueron el,

al

amb el duy autre, e .Thesu miey d'andos. Mas Pilat va escrioure titol,
:

e pauze lo sobre lo cros

escrig,

et era

Jhesus de Nazaret Reis

le-

des Juzieus.

Judio legiron aquest titol car lo luoc alqual Yeshu fo crucifica era pres de la cita e era script en Abraic, en Grec, e en Latin.
li
:

20 Mas moti de

Adonc ganre des Juzieus

giron aquest
luoc
titol
:

quar aquel
crucificat
;

on Jhesus fon

era pres della cioutat

et era

escrig en Abraic, et en Grec,

et

en Lat.

21 Donca

li

avesque de

li

Judio

Adonc
Pilat,

li

evesque van dire a

escrivas Reis
el
dis,

volhas scrire, Rey de li Judio mas car el meseyme dis, Yo soy Rey de li Judio. 22 Pillat responde, Yo ay script czo que yo ay script. 23 Donca cuin li cavalier aguessan crucifica luy, receopran las vestimentas de luy, e feron 4 partias, a un chascun de li cavalier part e la gonella. Mas la gonella era non cosua ensemp, teisua de sobre per tot. 24 Donca diseron entre lor, Non trencan ley, mas sortegen de ley que li scriptura sia del qual sia cumplia, diczent, Ilh partiron a lor las mias vestimentas, e meseron E sort sobre la mia vestimenta. acertas li cavalier feron aquestas
dician a Pilath,
;
;

Non

Non
:

des

Juzieus

mas que

Rey

suy des Juzieus.

E E

Pilafc

respondet, So que

escrig, sia escrig.

can

li

cavallier can

agron
par-

crucifiat

Jhesus,

preseron sos
iiii.

vestimens, e feron en

tidas; e sobretla gonella, ecascu

des cavalliers voha fa

gonella,
et ella

parfc della

non avia nen-

guna cordura,
l'esquintem,
;

van dire entre els, Non mas fasam sort dc que rescripfcura fos qual sia aumplida, Parfciron la mieua E li rauba, ei mezeron sortz.
cavallier feron aquestas cauzas.

cosas.
,

25 Mas

la

maire de

hiy,

la

Mas
Jhesu

istava josta la cros de

la

seror de la maire de luy, Maria 6

maire

dcl,

e la sorcs

82

THE EOMAUNT VERSlON OF

DUBLIN MS.
PARIS MS.

[Cap. XIX.

Cleofas, e

Maria Madalena, istavan

josta la crocz.

26 Donca cum Yeshu aguessa

vista la maire, e lo desciple istant

Maria Cleophe, e Maria Magdalena. E can Jhesus vi sa maire, et aquel discipol loqual el amava,
del,

loqual el

amava,

dis

la

soa
!

dis

a sa maire, Femna, vete ton

dire al discipol,

mayre,

fenna, vete lo teo filh

filh!

27 Daquienant dis al deciple, Vete la toa mayre E lo deciple recep ley en soa d'aquella hora.
!

E pueys va Vete ta maire

ora lo
sieua.

Et en aquella
la

discipols

pres

por

totas cosas fossan consumas,

28 Enapres, Yeshu sabent que que 1'

cumplia,
dis,

Jhesus Crist sabent que totas cauzas font acabadas, perso

scriptura fossa
seteio.

Yo

que

las escripturas fossan

aum-

plidas,

va
can

dir,

Yeu ay

set.

29 Mas vaysel era pausa aqui mas ilh, encerque pausant sponga plena d'aci cum ysop, presenteron a la boca de luy.
plen d'aci
:

Juzieu o auziron,

ven penre una gran espongua, e van la fort banhar en vi aygre, e mezeron la li alla
boca.

30 Donca cum Yeshu aguessa

receopu
l'aci, dis,

cant ayso fon fach e Jhe-

Consuma

es:

sus va dire,

Consumat

es

enclina lo cap, liore l'esperit.

enclinet son cap,

perit.

e enviet l'es-

31 Donca li Judio pregueron Pillat, que las chambas de lor

fossan roctas, e fossan ostas, car l'aparelhament era, que li cors non remagnessan en la crocz al sabba, car aquel dia del sabba era grant. 32 Donca li cavalier vengron, e acertas romperon las chambas del premier, e del autre loqual era crucifiea

Adoncas

li

Juzieu, car

era

venres, van pregar Pilat, que

H rompessan

las cueysas, e fos

nostatz d'aqui, que

non remanlo sapta,

gues en la cros per

car aquel jorn era grans.

Et adonc vengron li cavallier, romperon las cueysas als autres, que eran crucificat am
e

cum

luy.

Jhesu.

33 Mas cum ilh fossan vengu a Yeshu, poys qu'ilh vigron luy ja
mort, non romperon las chambas de luy 34 Mas un de li cavalier hubert lo lacz de hiy cum lancz, e sang e aiga issic viaczament.

pueis vengron a Jhesu, e

e

viron que mortz era,

non

li

romperon

las cueysas

las

Mas u cavallier li amb una lansa,

sanc et aygua.

ubert lo
e d'aqui

issi

Oap. XIX.]

THE GOSPEL ACCORDING TO ST JOHN.

DUBLIN MS.
PARIS MS.

83

loqual vec done testimoni, e lo testimoni de luy es ver; el sap car el di veras cosas, que vos crea. 36 Car aquestas cosas son faitas, que l'escriptura fos cumplia, Gs de luy non fragnare.

35

E aquel

cel

que

vi

donet testimoni,
vers;
cel

e testimoni d'el es

sab que el

dis

veras cauzas,

perso que vos o creras.

Quar aquestas cauzas son

fa-

chas perso, que l'escriptura fos

aumplida, Vos no mermains os

d'el.

37 E autra scriptura di dereco, Ilh veyren luy loqual trafiqueron, 38 Mas enapres aquestas cosas, Joseph de Barimathia, emperczo qu'el fos deciple de Yeshu, pregue Pilat, mas en rescos, per la temor de li Judio, qu'el preses lo cors de Yeshu; e Pilat autreie. Donca el venc, e pres lo cors de Yeshu.

Et autra scriptura
ran
el

dis,

Vey-

qual transfixeron.

Mas
Josep

apres aquestas cauzas,

ab

Aritmatia

preguet

Pilat, car era discipol

de Jhesu,

tot rescostament per paor des

Juzieus, que nostres de la cros

lo cor

de Jhesu

e Pilat va

li

autreiar.

Adonc Joseph venc,

e ostet lo cor de Jhesu de la

cros.

39 Mas quel Nicodemus, loqual era vengu a Yeshu de noyt, venc premierament portant mescladura de mirra e d'aloe, enayma cent
lioras.

Et
local

atressi

vent Nicodemus,

venc a Jhesu de nuetz

d'aloe,

premierament, portant mescla-

dura de mira e
liouras.

coma
cor

c.

40 Donca ilh receopron lo cors de Yeshu, e lieron luy en lincol cum odorament, enayma es costuma sebelir a li Judio. 41 Mas ort era al luoc alqual

Adonc prezeron

lo
lo

de

Jhesu, et envoloperon

en drap

de H amb onguent, si con era costuma des Juzieus al sebelir. Mas aqui on Jhesus fon crucificat

Yeshu noo en

fo

crucifica;

moniment

avia u ort,
nov,

el

qual avia

alqual alcun non era encara agu pausa.

l'ort,

monument
non avia

en loqual ho

istat pauzat.

42 Donca ilh pauseron Yeshu aqui per Faparelhament de li Judio

;

Perso per l'aparelhament des

Juzieus, quar lo
dejosta, aqui

monument era

car lo

moniment era de

josta.

pauzeron Jhesum.

()

84

THE ROMAUNT VERSION OF

[Cap,

XX.

CAP. XX.
DUBLIN MS.
PARIS MS.

de li sabba Maria Madalena venc de matin al moniment, cum encara fossan tenebras, e vic la peira vouta del moniment. 2 Donca ilh corroc e venc a
1

Mas uu

Mas u

di

sapte. ben
al

mati

vene Maria Magdalena

mo-

nument, e vi
del

la

peyra nostada

monument.
Sis-

Adoncas corret e venc a

Simont Peire, e al autre desciple, loqual Yeshu amava, e dis a lor, Ilh preseron lo Segnor del moniment, e non saben alqual luoc pauseron luy. 3 Donca Peire
ciple, e
issic,

mon Peyre,
lur,
JSTostat

et al l'autre disci-

pol loqual Jhesus amava, e dis

an
e

monument,
l'an pauzat.

o Senhor del non sabem on

e autre de-

Adonc Peyre

el'autrediscipol

vengron

al

moniment.

corregron al monument.

4 Mas ambeduy ensemp corrian

aquel autre deciple devant corroc plus tost que Peyre, e venc premier
e
al

Et

aycel autre discipol corria

plus fort que

Peyre,

e venc

premiers

al

monument.
clinar,

moniment.
5

E cum

el se fos enclina, vic

li

va se

vi las toalla intre.

emperczo non intre. 6 Donca Simont Peyre venc seguent luy, e intre al moniment, e
linczol pausa;

has pausadas, pero non

E Peyre venc aprop,

el

et intret

monument, e
pauzat,

vi

los

draps

vec li linczol pausa, 7 E lo sudari loqual era agu pausa sobre lo cap de luy, non

linis

lo

El suariloqualaviaistatsobre cap de Jhesu, non pauzat am

draps del
li,

pausa cum li linczol, mas de parti envohipa en un luoc. 8 Donca aquel desciple, loqual era vengu premier, e intre enaquella via al moniment, e vic, e
crese.

los

raas era envoloso.

patz ad autre part per

Adonc aycel autre

e
vi,

discipol
intret,

que era vengut premiers,

e credet.

Car
li

el

non sabia encara

1'

Quar ancar non sabia l'escriptura,

escriptura, car coventava luy resucitar de

que covengues
li

el resusci-

mort.

tar de mort.

JO Donca li desciple anneron dereco a lor meseyme. 11 Mas Maria istava al moniment, plorant de fora. Donca, de-

Adonc

discipol

anneron

derescabs a las meteyzes.

Mas Maria
justa lo

istava de foras
plorant.

monument

Cap. XX.]

THE 60SPEL ACCORDING TO ST JOHN.

BUBMN
M8.

85

PARIS MS.
se,

pientre qu'ilh plores, encline

regarde al moniment, 12 E vec duy angel sesent en blancas, un al cap, e un a li pe, aqui alqual luoc lo cors de Yeshu era
ista pausa.

mentre que ellaploravaregardet ins lo monument,

E vi dos angels sezent am blancas vestimentas, la on lo cor de

Jhesu avia

istat

pauzat,

i.

al

cap, et autre al pes.

13 E ilh diseron a ley, O fenna, perque ploras ? Ilh dis a lor, Car
preseron lo meo Segnor, e non say alqual luoc pauseron luy.
ilh

E dizian a ella, O fenma, perque ploras ? Et ella respondet, Perso quar han portat lo
mieu Senhor, e non say on
mes.
l'an

agues dit aquestas cosas, se vire en dereire, e vic

ilh

14

E cum

cant ac dic ayso,

tornet

atras, e vi

Jhesum

istant,
el fos.

mas

Yeshu

istant, e

non saba car

fos

non sabia pas que

Yeshu. 15 E Yeshu dis a ley, fenna, perque plores? qual queres? E ilh, pensant car fos ortolan, dis a luy, O segnor, si tu presies luy, di a mi en qual luoc pausies luy, e yo prena
luy.

E va li

dir,

femna, perque

ploras ? que queres ?

Et

ella se

pensava que a
el,

fos ortolant, e dis

si

senhor,

nostiest lo

mieu Senhor del monument, digas mi on las pauzat, et ieu

ostaray
lo. ella,

16 Yeshu
loqual es
dit,

dis a ley,

Maria.

Jhesus va dire a
dire,

Ilh vouta, e dis a luy,

Raboni;

Maria, et

ella respondet,

Eabi;

Mestre.

que vol

Maistre, e venc

ves el corrent, e caset en terra

de gauch, e cuie

lo abrasar.

17 Yeshu

dis a ley,

Non me vol:

Jhesus

li

va

dire,

Non

has encara tocar; car yo non montey encara al meo payre mas vay a li meo frayre, e di a lor, Yo

mi vuelhas ancar tocar, quar ieu non pugiey ancara al mieu paire, mas vay a mos fraires,
e

montey

al

payre, al

meo payre, e al vostre meo Dio, e al vostre Dio.

digas

lur,

Yeu pugey

al

18 Maria Madalena venc annunciant a li desciple, Car yo vic lo Segnor, e dis a mi aquestas cosas.

mieu paire, e al vostre, al mieu Dieu, e al vostre. E Maria Magdalena venc

annunciar al
vi lo

discipols,
el

Que

ieu

Senhor, et

dis

a mi

aquestas cauzas.

DOMINICA POST PASCHA.

19 Donca

cum

fos

sera aquel

Dont con

fos

vespres

en

86

THE ROMAUNT VERSION OF

DTIBLIN MS.

[Cap.

XX.

PARIS MS.

sabba, e las fossan clausas aqui alqual deciple eran ajosta per la de li Judio, Yeshu venc e
dia,
li

un de

portas luoc li

aycels

jorns,

u di

sapte,
li

las
dis-

portas
cipol

eran clauzas on

temor
iste al

eran ajostat per la paor

Juzieus,

des
istet

Jhesus
d'els,

venc

et

mecz de
Pacz 20
sia

li

desciple, e dis a lor,

el

en miey

e va lur dir,

a vos.

Pas a vos.

aguessa dit aquestas cosas, mostre a lor las mans e

lo lacz.

E cum

con ac dich ayso, mostre

lur las

mas

el las.

Adonc
car

li

Donca

li

desciple s'alegre-

discipol s'alegreron
vist lo

avian

ron vist lo Segnor. 21 Donca el dis a lor dereco, Pacz sia a vos enayma lo paire trames mi, e yo trameto vos. 22 E cum el agues dit aquestas
:

Senhor.

Autra vegadas lur va dire, Pas sia a vos aysi con lo paire
:

trames mi, et ieu trameti vos.

can ac dig ayso,

dir,

soflet,

cosas, spire, e dis a lor,

Recebe

lo

va hu'
Esperit.

Recebes

lo

Sant

Sant Sperit. 23 Li pecca de liqual perdonare, seren perdona a lor: e de liqual

retenre, son retengu.

Los peccat que vos perdonares seran perdonat, et aquels

seran retengut que vos retenres.

24 Mas Thoma, un de li 12, loqual es dit Dubitos, non era cum lor quant Yeshu venc. 25 Donca li autre desciple diseron a luy, Nos veguen lo Segnor. Mas el dis a lor, Si yo non veirey
de li clavel en las mans de luy, e non metre lo meo de al luoc de li clavel, e metrey la mia man al lacz de luy, yo non creyre. 26 En apres 8 dias li deciple eran dereco dedincz, e Thoma cum lor Yeshu venc, las portas clausas, e iste al mecz de lor, e dis a lor, Pacz sia a vos. 27 Daquienant dis a Thomas, Aporta czay lo teo de, e veas las mias mans, e aporta la toa man e
la sicadura
:

Mas Tomas u
es

des

xii.

loqual

digz
els

Mescrezens, non era

amb

E
avem
va
trave

quant Jhesus venc. van h dire H autre, Nos

vist lo

Senhor.

dire,

Si ieu

Et non vezia

el

lo

des

clavels
i

e las sieus

mans, e non
et
lo sieu las,

metia

mon

det,

ancar non metia

ma ma
l

en

no o creyray.
vii.

Et apres
et

jorns

discipol
els,

eran dedins, e Tomas

amb

Jhesus venc,

las portas clau-

esser

met al meo lacz e non volhas non cresent, mas del.

:

en miey d'els, e dis Pas sia a vos. Aqui el meteis dis a Tomas, Aporta aysa ton det, e veias las mieuas mans, et aporta ta ma, e met la el mieu las, e non
zas, et istet
lur,

vuelhas csser mcscrczens, mas

fizols.

Cap. XX.]

THE GOSPEL ACCORDING TO ST JOHN.

DUBLIN MS.
PARIS MS.

87

28

Thoma

dis a luy,

Tu

sies lo

Tomas
Senhor
el

respondet,

Lo

raieii

meo Segnor
cresies, car

e lo

meo

Dio.

meu Deu.
car m'as vst

29 Yeshu dis a luy, Toma, tu vegues mi aquilh son beneyra liqual non vigron, e cre:

Tu me creziest,
viron, e

benaurat son aqu que non

me

me

crezeron.

seron.

30 Acertas Yeshu fey motas autras ensegnas al regardament de li seo desciple, lasquals non son scriptas en aquest libre. 31 Mas aquestas cosas son scripta, que vos cresa car Yeshu Christ es filh de Dio e cresent aya
;

Certas Jhesus fes mot d'autres

signes davant sos discipols,
li-

qual non son escrig en aquest

Hbre.

Mas

aquest son escrig, perso

vita al

nom

de

luy.

que vos crezas que Jhesus es Crisfc lo filh de Dieu; e perso que vos crezens aias vida el

nom

del.

CAP. XXI.

Enapres aquestas cosas Yeshu mar de Tiberia mas el se manifeste en aysi. 2 Mas Simont Peire, e Thoma,
1

se manifeste dereco al
;

alla

Apres Jhesus se mar de Tibera,

manifestet

loqual es dit Dubitos, e Nataniel, loqual era de Cana de Galilea, e li duy filh de Czebedeo, e autre duy de li seo desciple de luy eran en-

Que Peire, e Tomas, e li filh de Zebedieu, eran annat pescar.

semp. 3 Simont Peire dis a lor, Yo vauc pescar. Ilh diseron a luy, E nos venen cum tu. E issiron, e non preseron alcuna cosa en aquella
noyt.

E
cauza
nueg.

puieron en
lur

la

naveta,
e

giteron

arret,

nenguna
aquella

non

prezeron

4 Mas ja fait lo matin, Yeshu iste emperczo li desciple la riba non conogron car es lo Segnor. fan5 Donca Yeshu dis a lor, tins, have cumpanage? Ilh responde a luy, Non. 6 E dis a lor, Mete lo recz en la
en
:

E
istet

can venc

lo mati,
el

e Jhesu
discipol

en
lo

la

riba:

non

conoysian.

Jhesus lur va dire, Aves

ren pres ?

vau

dire,

No.

dis lur,

Metes

l'aret

en

la

dreita del navilh, e trobare.

Donca

part drecha del navey, et atro-

88
DUBLm
ilh

THE ROMAUNT VERSION OF

MS.

[Cap. XXI.

PARIS MS.

meseron

lo recz, e ja

luy per la peison. 7 Donca aquel

tirar

non poian moutecza de li

deciple loqual

bares pro.
e

muderon

Taret,
i

non

l'en

podian traire tant

discipol

ac de peis.

Adonc aycel

local

Yeshu amava

dis

Segnor. E cum auvi car es lo Segnor, sot cenit se de la gonela, car era nu, e mes se
al

a Peire, Lo es lo Simont Peire agues

Jhesus amava, dis a Peyre, Lo

qu'el

Senhor es. E can Peires auzi Senhor era, va vestir sa

gonella, car era nutz, e

el

mes

se

mar. 8 Mas li autre deciple vengron navegant, tirant lo recz de li peison, car non eran long de la terra, mas enayma par duy cent bracz.

mar.

E
el

li

autre discipol vengron

navey, tirant l'aret

am

los

peyzons, quar non era luehn

de terra, mas entorn

das.

cc. asta-

9 Donca pois qu'ilh dejsenderon terra, vegron brasas pausas, e peison sobre pausa, e pan. 10 Yeshu dis a lor, Aporta de li peison liqual preses ara. 11 Simon Peire monte, e tire lo recz en terra, plen de grant peison, cent e 50 e trey e cum ilh fossan

can foron on terra, viron

en

fuoc e braza, e peyson sobre la braza, e pan.

Jhesus va lur

dir,

Aportas
en
fo

del peyso que aves pres ara.

Adonc Peire

tiret l'aret

terra ple de grans peyses,

e con fossan tanto, Taret
esquintat.

cliii.

non

tanti, lo recz

non rompe.

12 Yeshu dis a lor, Vene, e disna. alcun de li repausant non ausava demandar luy, Qual sies tu ?

sabent car es lo Segnor.

els, Venes vos nenguns d'els non li auzavan demandar que era, sabent qu'el Senhor era.

Jhesus dis a

disnar.

13 E Yeshu venc, e receop lo pan, e donava a lor, e lo peison

semilhantament.

Jhesus pres lo pa,

el

pey-

zons, e donet lur.

14 Yeshu se manifesta ja a li seo deciple aquesta S^ via, cum el fossa rexucita de li mort.

Jhesus manifestet se a
discipols aquesta tersa

so

vegada,
disnat,

con fos resuscitat de mort.

Donca cum ilh aguessan disna, Yeshu dis a Simont Peyre, O Simont de Johan, amas mi plus
15

Donc can

se

foron

Jhesus dis a Simon Peire, Si-

mon de Joanna,
d'aquest?

araas

me

plus

que aquisti?

el dis

a luy,

Dis a

el hoc,

Sen-

Segnor, acertas: tu sabes car yo amo tu. El dis a luy, Pais li meo
agnel.

hor, tu sabes

que ieu te ami.

Et

el

li

va dire,

Tu

payses mos

anhels.

Cap. XXI.]

THE GOSPEL ACCORDING TO ST

DUBUN
MS,

.TOHN.

89

PARIS MS.

16 El
a luy,
car
li

dis a luy dereco,

O
El

Sidis
e

Autra vegada
teis.

mont de Johan, amas mi ?

Segnor, acertas
tu.
:

11 demandet Peyre respondet aco rae-

tu sabes
luy, Pais

yo amo

El ds a

meo

agnel.
dis a luy la S^ via,

17 El
fo

mont de Johan, amas mi ?

contrista, car el dis

O SiE Peire
a
luy,

a luy la
dis

tercza via,

Amas me ? E

Segnor, tu sabes totas cosas, tu sabes car yo amo tu. El dis a luy, Pais las meas feas.

E la tersa vegada dis a el, Simon de Joanna, amas me? E Peyre contristant, quar li avia demandat tres vegadas, Amas me? E dis a lui, Senhor, tu
connoguist totas cauzas, tu sabes

que ieu t'ame. Jhesus dis a Tu payses las mieuas fedas.

tu,

el,

18 Yo dic verament, verament a tu, Cum tufossas plus jove,cegnies tu, e annanas alqual luoc volias mas cum tu envelhires, stendres las toas mans, e autre cegnaren tu, e amenare tu alqual luoc non voles.

Verament, verament dic a Cant eras joves cengias te, annavas la on te volias ; mas
can tu envelhiras, tu estendras
las tieuas raans, et

autre cen-

gera

te,

menara te la on tu non
ayso, significant

volras.

19 Mas el dis ayczo, significant per qual mort fos a clarificar Dio. E cumel aguessa dit aquestas cosas, dis a luy, Sec mi.

Mas

el dis

am

qual mort agues a clarificar

Dieu.

DE SANT JOAN EVVANGELISTA.

E
el,

con

el agues dic ayso, Sec mi.

dis

20 Peire

vout, vic seguent aquel

Peire tornat, vi aycel

j)ol

disc-

deciple loqual

Yeshu amava,

e lo-

seguent local Jhesus amava,

la

qual repause en la cina sobre lo Segnor, qual es aquel loqual liorare tu? 21 Donca cum Peire aguessa vist aquest, dis a Yeshu, Segnor, mas aquest qual cosa? 22 Yeshu dis a luy, Yo volh kiy permanir enayma entro que yo vegna, qual cosa es a tu ? Tu, sec mi. 23 Donca aquesta paroUa issic entre li frayre, car aquel deciple
peit de Yeshu, e dis a luy,

el

cal se repause sobre lo piet

de Jhesu en

sena,

dis,

Sener, cals es cel que liourara

tu? Dont Peire con agues vist aquest, dis a Jhesu, Sener, mas aquest cal cauza ?
Jhesu dis a
aissi istar
el,

Yeu

vole el

entro que ieu vengua,

cal

cauza es a tu ? Tu, sec mi.

en-

Donc aquesta paraula issi

tr'els fraires,

que aycel discipol

90

THE ROMAUNT VERSION OF ST JOHN'S GOSPEL.

DUBLIN MS.
PABIS MS.

[Cai'.

XXI.

non mor e Yeshu non dis a luy, Car non mor: mas, Yo volh luy permanir enayma entro que yo
:

non mor

Jhesu non

dis a

el,

No mor mas
:

ieu vole el aysi

istar entro

que ieu vengua.

lo

vegna, qual cosa es a tu ? 24 Aquest es aquel desciple loqual done testimoni d'aquestas cosas, e scris aquestas cosas e nos saben car lo testimoni de luy es
:

Ayso

es

discipol loqual

donatestimonid'aquestas cauzas,
e nos sabem que moni es vers.
lo sieu testi-

ver.

25 Mas motas son las autras cosas lasquals Yeshu fey, lasquals si ellas fossan scriptas per senglas,
yo non penso meseyme lo mont poer cumpenre aquilh libre liqual son a scrire. Dio gracias. Amen.

Mas
quals
si

ancar son motas autras

fes,

cauzas lasquals Jhesus

las-

son escrichas perganres,

yeu non albire neis meteis lo mons penre aycels Hbres hqual Amen. son a escrioure. Exphcit Hber secundum evangehstarum.

Je sous sign, archiviste palographe

par brevet de M. le Ministre de rinstruction PubUque, certifie la prsente Copie conforme et coUationne par moi au Manuscrit Original de la Bibliothque Royale,

No. 8086.
(Sign)

A. BoREL D'Hauterive.

Paris, 30 Octobre, 1846. Etce Vivienne, 36,

T E

S.

TE

S.

CHAPTER
V.
]
.

I.

Lo Filh pro Verhum

tlie

This reading

is

found

in

four out of of the

six remaining copies of the

Romaunt Version

New

8086),

Testament, viz. in those of Dublin, Paris, (No. Grenoble (No. 488), and Zurich No. f-g-f. In the
60), the original

word mrbum is preserved. Verbum erat apud Deum, e Deus (" In principio erat Verbum, et Lo Filh may have found its way out of era la paraula.")
Lyons MS. (No.
It occurs also in the margin of earlier copies into the text. this chapter, in the Paris MS. 8086 (probably the ]4th verse of

but not in any of the which all read parolla or paraula. Lo Filh is the others, reading for verbum in 1 John v. 7, of the Dublin and Paris If it were introduced purcopies of the Romaunt Version. posely, it was done doubtless as a safeguard against Arian or Manichean errors, or as an answer to those who accused the early reformers of the 12th and ISth centuries of entertaining It raay be hazarded as a conjecture, that heretical opinions. the E.omaunt translators, having learnt that Cyprian in his citation of ] John v. 7, read j^lius for verum, thought there
for the sake of uniformity of diction),

was some authority for reading lo Filh Bicit Dominus, ego et Pater unum simus
et

in this passage
:

also.

et

iterum, de Patre
tres

Filio et Sancto Spiritu, scriptum

est

et

hi

tmum

sunt.

(Cyprian de Unit. Ecclesise). El Filh era am Bieu. Paris

use

MS.

among
v. 4.

the old Provenals, indicates the antiquity of this

This punctuation and b que fofait en lui era mta. reading occurs in all the Romaunt copies, and is supported by the MSS. of Vercelli, Verona, Brescia, and Corbei, (apud Blanchini It has also the authority of an ancient Evang. Quad.) MS., seen by Sabatier, and of citations by Irenseus, Quod autem factum est, in eo mta est : by Lib. iii. c. 8 Quod Hilary, in Psalm cxlviii. ; by Ambrose in Psalm xxxvi.

The

preposition am, in

MS.

Latin

factum
brose,

est

in ipso

mta

est.
;

in

Psalm xxxvi.

The Arians, according to Amand the Manichseans, according to

94
Augustin, in John

NOTES.

[Cap.

I.

i. favoured this reading; but those two Fathers did not thinlc it was any help to them. I have no fear that its occurrence in our Romaunt Version will strengthen

the charge of Arianism or Manichseism against the translators, assuming that they were Waldenses or Albigenses. Lo Fili, in the first verse, will shield them from such charges, although Chrysostom, Theophylact, Basil, and Eutliymius, very justly See Comment. F. condemn the reading of fiUm for verhum.

Luc. Brugensis in Joh.

V. 13.

c. i. v.

origin and primary import of word have been much contested. Raynouard and Eoquefort Menage believes it to come from derive it from vU\ mrum. the Latin word Baro : but as haro was used by Latin writers, (Cicero and Persius for instance) only as a term of contempt and reproach, the Provenal and old French word haron is more probably of Gallic or Spanish origin. The Spanish varo "a stout noble person," and the Portuguese. arao are but The word Barones written also Berones slightly varied forms. first occurs, as far as I know, in the book entitled De Belo AleoBandrino (cap. 52)^ where harones are mentioned among the

Babroii Baro.

The

1.

this

De Marca derives it guards of Cassius Longinus in Spain. In the laws of from the German Bar, a man, or freeman. in the Ripuarian laws, as well as in the the Lombards,

Salic law, the

word Baron everywhere stands

of the Salic law,
it
is

for vir^

and

in

opposed to mulier In the English law, and in heraldry, baron and feme ingenua. are terms for husband and wife^. Mas son na de Dio It will be seen that no copy V. 13. of the Romaunt Version follows the erroneous reading of tie Verona MS., which has natus est, for nati sunt.
the
article

34th

V.

18.

Si non

(nisi)

un engenra

filh

This agrees with

Versio Antiqua, the

MSS

of Vercelli, Verona, St Gatian, and

Majus Monasterium, and with citations by Hilary, Ambrose, (See Sabatier in loco). and Augustin.
V.

27. loquales a venir enapres mi,

''post

me

venturus

est.""

Sic Vulg. and Antiq. Versio.

Qui post me

venit.

Vercel. Veron.

Brix.
V.

28.

en Betliania

in accordance with all the Latin

;

MSS.

See Raynouard's Lexque

Roquefort's Qlossaire

de

la

Langue

Romane;

Enc/Glopedia Britannica, ; aiid

Penny

Cijclopedia, sub.

Baron.

Cap,

I.]

NOTES.

95

Vmitre dia. {Altera die) This agrees V. 29 and 35. with almost all the Latin MSS. of early date. The Verona MS., and some others mentioned by F. Liicas, have postera die.
V.

30.

Loqual era premier

This
is

The MS.

of

St

Gatian

alone has qm.

curious, because the Paris

MS. 8086,

reads quar, and the Grenoble and Lyons have car and quar,

{quoniam or qua).
V.

42.

Joana.

The

Verona, Vercelli, and Brescia MSS.

have Johannis.
V.

47.

Lo

viray Isrelitienc

Irenseus, Lib.

iii.

c.

1 1,

has

verus Israelita.
V.

5]

Lo filh

de la mrgena.

This reading ov filitis hominis,

son of man, which occurs in every corresponding place throughout the whole of the Dublin copy of the New Testament in Ro-

maunt,
I

is

(8086), but not in Paris

found also in the Zurich, Grenoble, and Paris MSS. MS. No. 6833, nor in that of Lyons^

posing that

cannot account for so curious a reading, otherwise than by supit was adopted iu refutation of the charge, brought
1

against the reformers of the

2th and

3th centuries, of enter(see

taining erroneous doctrines concerning the incarnation of Jesus

Christ through the Virgin Mary.

Reiner,

Bib. Patr.

Vol.

IV.

part

II.

p. 754), in the first half of the

13th century,

accused the followers of Waldo, and the reformers of the south of France, of denying that our Lord was the incarnate son of
Alexander, Abbot of Jumige, who died in the Virgin Mary. 1209, wrote a treatise {De Filio Ilominis) to prove that Filius Hominis signified and might be translated, Son of the Virgin^,
1 In two French MSS. of the ISth century the words, " le Filz de la Vh'gena," and "FiU de la Virge," are the readings in Apocal. i. 13. Seo Iniroduction, Les Quatre Livres des Bois, p. xvii.

"Seci'eta mihi meditatione aliquando querenti qualiter iUud ovan-

homines esse filium hominis, simphcioribus sermone exponerem, tanta obviavit difiBcultas, ut vel nimis remota interpretatione uterer, et quEe vix ad litteram videretur
gelicum,
dicunt
fratribus

Quem

Gallico

accedere, vel quia hominibus,

non

litterse satisfaciens,

aliud pro alio dice-

rem eorum de more, qui sophistice disputantes, non ad orationem, sed ad hominem proferunt solutionem. Cum enim hoc nomen (Homo) non determinet sexum, filium hominis, nec filium viri, nec filium feminas recte poteram interpretari. Horum enim et alterum omnino falsum est, et

neutrum de Uttera haberi potest. Non enim fiUus hominis determinato hoc exprimit quod fiUus feminse, vel fiUus Virginis, quamvis penitus idem

96
This
is

NOTES.
tliG

[Cap.

I.

In the BiUe des

only authority I can find for filh de la mrgena. Pamres and in the translation of Guiart

des Moulins, the gloss on

of the opinions of the abbot of Jumige.

earliest treatises,

a reading \vhich savours In some of the said to be Waldensian, and which bear interv.

51

offers

nal evidence of having been composed by

suggestion, (see Stephen de
Discourse), this reading

WaIdo, or
is

at his

Borbone

cited in ray Preliminary

lo filh

de la vergena

invariably used,

and

is

confirmatory of the opnion, that the

of the Ne\v Testament
is

Romaunt

trans-

lation

The Nohle Lesson, Jesus is (Son of the Holy Mary), and the Blessed Virgin is called la Vergena gloriosa, (the glorious Virgin), and Nostra Donna (Our
Lady), as
if

from the same origin. In called Filh de Sancta Maria,

to express emphatically the belief of the author of

that metrical treatise, and of those of the same community,

in the true doctrine of the incarnation.

CHAPTER
V.
6.

II.

Una

cascuna

to

tres

Omitted
et

in

Paris

MS.

8086.
V. 7.

Als Ministres

is

the reading in Paris

MS. No. 8086,

eis,

nearly corresponding vvith Cod. Corb,

dixit
eis,

vocatis Jesiis ministris

&;c.

&c. and the Fossat,

!
li

V.
V.

12. 15.

fraire de lui

Omitted

et

vocats his ministris dicat

in Paris, 8086.

Enayma fiagls.
The
Vercelli

Greelc and Syriac have no

and coma.
sit filius

Paris 8086. Ooma fiagels. The word corresponding with enayma MS. reads tanquam. The MSS. of
sed neque aliud aliquid facile oc-

hominis quod

filius

Virginis
(ftlius

hominis) determinate insinuaretur. Hac igitur difiBcultate coactus, ad profundiora meditationis subsidia recui'rebam, et veluti ruminando quod ab aliis audicram, ad memoriam revo-

currebat quod hoc termino

cabam, quicquid id
ut

est

totum

tibi,

frater carissime, sine fctione eFundo,

cum

sedulitatem nostram inspexeris, legisse in pectore nostro videars.

sit filius

Aiunt igitur quod unus solus

coteri

terre,

unus solus

filius

hominis,

hominum. Adam solus filius est terrte, per carnalem concupiscentiam geniti omnes sunt filii hominum, sine qua genitus non hominum, sed hominis filius est solus Christus, quod quia illi soli convenit,
omnes
filii

immo
soli et

quia ipse

sic voluit,

semper convonit."

pro descriptione ei assignatum Tlmaur. Nov. Anec. i. 777.

est, quee

illi

et

Cap. II.]

NOTES.
ii.

97

Durham, A.
gate,

17, (supposed to be as old as the 8th century)

of Verona, Brescia, and Corbei, have quasi, so have the Vulold

III.

and nevv

versions.
cites

Augustin,

Tract.

10 in Joh.

Vol.

p. 2, col.

369,

"Et cum

fecisset quas flagellum.''''

In e li huo wanting in the Paris MS, 8086. Dubhn MS. the figures 40 and 6 are Arabic, in the Paris another mark of the greater antiquity of they are Roman
Acertas as/eas, the
:

the Paris MS,

in the
V.

12th
22.

and.

Arabic figures were used, but not frequently, 13th centuries.

del seo cors.

An

unauthorized interpolation.

CHAPTER
V. 3.

III.

Dereco, (rursus, iterum, literally, again).

The

Paris

MS. 8086,
10,
it

has de novel (denuo) in this place, but in John xx.

rtrsus,

denuo.
regne.

5.

reads dereco, for

Veser
(videre)
all

iterum.

Veser lo regne de Dio.

The

Paris

The Durham MS. has 8086 reads intrar el

corresponds with the reading of the

Greeli,
V.

and of

the Latin

Corresponding with the Vulgate and Sant Sperit. Vercelli MSS., which have Sancto Spiritu. In the Durham MS,
et

MSS.

Spiritu Sancto

is

written by the

first

scribe,

but sancto

is

The Greek, the Antiqua Versio, and the MSS. of Verona and Brescia, have Spiritu only. TertulHan and Cyprian cite Spiritu only. Ambrose and Augustin have sometimes Sancto Spiritu, and sometimes Spiritu only. In some MSS. the words quia de carne natum est, and quia Deus Spiritus est, are added, on the authority of Tertullian and This reading, which the Romaunt translators reAmbrose. jected as an interpolation, is found in the MS. of VerceUi, and part of it in that of Verona, and in the Durham MS. of St John's Gospel, (A. ii. 17). The entire verse stands thus in "Quod natum est ex carne, caro est [quia the Durham MS. ex carne natum est :] et quod natum est ex spiritu, spiritus est, [quia Detts spiritus est, et ex Deo natus est]" all written by
afterwards expunged.
:

the

first

scribe,

but the passages within brackets have beeri

vergena,

afterwards expunged.
V.

13.

V.

19.

Lo filJi de la El venc lucz

See note, ch.

i.

ver. 51.

al mont.

{He came

ligJit.)

cannot

98
find this reading in

NOTES.
any Latin MS.

[Cap.

III.

But

see the

Greek

text,

and compare
V.

xii.

46.

21.

Manfestadas.

Paris

MS. 8086.

This and raany

other words of similar termination, indicate that the translation belonged to

some Provenal locality. Aquel que ven del cel es sohre tuit ^^super omnes So read the Vulgate, Antiq. Versio, St Gat., Fossat, esty St German, and Brescia; but MSS. of VerceUi and Verona

V.

31.

and Camb. Grsec.-Lat. omit super omnes est. The words qui accepit ejus testimonium, are omitted V. 83.
in the Paris

MS. 8086.

CHAPER
V. 6.

IV.
this verse in the Paris

The

first

MS. 8086,

difer

and last words of from the Dublin, not

in sense,

but

in their
lo

less hteral translation.

For

the sixih

hour the Paris reads

miey jorn, the middle of the day, or mid-day. These two verses are transposed in the Dubhn V. 7, 8. MS. probably by mistahe of the copyist Non usan ensemp cuni li 8amaritan. Dub. MS. In V. 9. the Codices of Vercelli and Verona, the words " non enim co-

utuntur Judsei Samaritanis," are omitted, and also in the CamAugustin cites them, Tract. in Joh. bridge Grseco-Lat. MS.
Vol.

m.

col.

410.

(See Sabatier.)

V.

15.

Tota

ma

(immediately)
this reading.

do not find authority

in

any ancient MS. for

V.

19.

An

omission in Paris

MS.
tantost Paris, continuo Vul.

V.

27.

maczament Dub. MS.

et

and Ver. Ant.,

hcec Brescia.
V.

in hoc Canib. GrBeco-Lat., statim Veron., inter

30.

It

will

in

Paris

MS. 8086

be observed that the reading of this verse differs from the Dublin, and is not so

literal
V.

a translation.

No

Vevos, yo dic a vos Omitted in Paris 35. corresponding passage in Greelc.

V.

MS. 8086.

42.

The

received Greelc text has Christus in this verse,

and the Versio Antiqua Propheta. The Romaunt Versions, in omitting Christus and Propheta, agree with the Codex Vaticanus,

Cap. iv.j

notes.

99
and Corbei.

the Vulgate, and the

MSS.

of Vercelli, Verona,

The Codex Brixianus and the Grseco-Lat. have Christus at the end of the verse, but omit Propheta. The reading of the latter part of this verse in the Paris MS. 8086 agrees more nearly
with a citation of Augustin.
v.

47.

Ut

descenderet
is

Omitted

(See Sabater in
in Paris

loc).

v.

64.

This verse

v^^anting in the

MS. 8086. Paris MS. 8086.

CHAPTBR
V.

V.

1.

The

Paris

MS. 8086
peisina era.

exhibits

a very

loose

and

incorrect translation of the 1 st and 2nd verses.

V. 2.

Mas prom

Paris

MS. 8086.

The

Dub, MS.

En

a piscitia.

ancient Latin

MSS.

have some very

curious readings in this verse, whioh

may

possibly assist in throw-

ing light upon the question of the comparative antiquity of the received Greelc Text and the Antiqua Vulgata, or Versio

which was in use before Jerome's revised Vulgate. Vulgate has " est Probatica Piscina." Sabatier''s Versio Antiqua, from the Colbert MS., reads Super prohatica The Cambridge, innatoria Piscina. piscina. The Vercel., Veron., and Corbei, read Natatoria Piscina. The Cod. Brix. has est super probatica Piscina. The Vatican reads Upofia'Tiicri. The word prova in the Diiblin MS. signifies deep, and may have been adopted, as corresponding in sound with the Vulgate. Cyril, Chrysostom, Theophylact, apud John v. 2, read Pecitaria Peter Comestor, Cap. 81, has est Probatica p)iscina. Piscina. Guiart des Moulins translates it, est une Piscine esprouve. Otfrid's paraphrastic and metrical German translation reads In the Anglo-Saxon translation of fijbu uuari, {pecorum lacus.) St John, the word prohatica is omitted, and we have mere only. These various readings shew that the passage raised some In some ofthe Greelc MSS. the difficulties among translators. preposition is omitted before prohaiica.
Itala,

Jerome''s

V.

3.

Paralyticorum, in accordance with the Cambridgo

is

Grseco-Latin,

added

in the

VercelU and Verona

in

MSS,
points.

The
(Seo

Cambridge and Vercelli MSS. agree

Nolan's Inquiry into
4.
tJie

many

Integrity oftJie GreeJc Vulgate, p. 156.)

in Sabatier's

This verse, which occurs

Versio Antiqua

72

100

NOTES.

[Cai'. V.

and in Jerome"'s Vulgate, is omitted in the Vatican, the Cambridge Grseco-Latin, and in some other Greelc MSS., and (see MiU and Sabatier ;) in two of the more ancient Coptic but'it was found in the text in use in the second century, if
;

we receive the Ambrose in the

testiraony of TertulHan,

Lib. de Bapt.

o.

5.

fourth century cited the passage more expressly

Lib. ii. Myst. and Lib. ii. de than Tertullian seemed to do. Ambrose also reads Natatoria in the 2nd verse. The Sacr. MSS. of Corbei, St Gatian, Maj. Mon., Vercelli, and Verona,

This agreehave the 4th verse, (but not so that of Brescia). nient of the old Latin MSS. is another argument in favour of the Versio Itala.

Mas aquel loqual erafait san. This agrees with the V. 13. Vatican, and with the Vrcelli and Brescia MSS., which read " Is autem qui curatus fuerat nesciebat quis esset :" and with most of the Latin MSS. But the Cambridge has " injfirmis
variations
;"" and the Verona, Infirmis autem nesciehat. The and omissions in the Paris MS. 8086. which are observable in this and other passages, indicate an earher trans-

(s/c)

nesciebat

lation than that of the Dublin.

v.

16.

The wordse

qucerehant

eum

interficere,

which occur in

the received Greek text, in the English Authorized Version, and

Codex Brixianus, are not found in the Cambridge, the Antiqua Versio of Sabatier, the Vatican, the Vercelli, or the Verona MSS., nor in the Romaunt. Hilary cites qumrbant Lib. ix. de Trinitate. eum interficere. Faczent si aigal a Dio. All the ancient MSS., V. 18. Greek and Latin, have this remarkable passage, " making himself equal with God;" and it is cited literally by Tertullian, Hilary, Ambrose, and Augustin.
in the

V.

2L

All the ancient

MSS. have

this

passage.

The
it

Metrical version of Juvencus, in the 4th century, renders

with remarkable

fidelity.

"Sicut eiiim Genitor demortua corpora recldit Ad clarum vita3 lucem, sic omnia Natus Quse volet, ad superos surgentia corpora ducet."

(See Sabatier,
V. 28.

who

cites

many
fili

passages from Juvencus.) de Dio. Dub.

La wucz

del

Paris

MS. 8086,

(vocem ejus.)

The

MS.

La

vous del.

reading of the Paris cor-

responds with the Vatican and with the various Latin

MSS.

Cap. V.]

NOTES.

101
:

of VerceL, Veron., Brescia, Corb., St Gat., and Maj. Mons.

vvhereas the Dublin follows the Cambridge,

some Greek MSS.,

and the Vulgate of Jerome.

V.

30.

Paire

(patris) is

omitted in the Romaunt, Brescia,

in the

Vercel.,

Corb., and Vatican

and Camb. MSS.

It

is

found in that of Verona, and in the Versio Antiqua of Sabatier. V. 32. yo say (scio). This agrees "with the received

Greelc Text, with the Vatican and the Vulgate, and with the

MSS.
have
V.

of

Verona and Brescia

but the Cambridge and Vercelli

scitis.

35.

Mas

vos

the non in the Dub,

V.

There is no authority for non vos volgues. MS. probably a mistalce of the copyist.

39.

Encerca.

The

Camb. Grseco-Latin,

Vercelli,

and

Those of Corbei and Brescia read scrutamini, as also the Versio Antiqua and Vulgate. Irenseus, TertuUian, Cyprian, Ambrose, and Augustin, cite scrutamini.
scrutate.

Verona MSS., have

(See Sabatier).
V.

44.

E non
es

quere lagloria laquales del sol

que solament

de Dieu, Paris

MS. 8086.

The

Dio? Dub. MS. Cambridge

The Vercelli quceritis. The Verona reads et honorem ejus, qui est solus, non qumritis. Corbei, gloriam qum ab illo solo est The Vulgate and Deo, &c. Brescia, quw a Deo solo est. Versio Antiqua of Sabatier, quw a solo est Deo.
has
et

MS.

gloriam ah unico Deo non

quceritis.

has ah unico non

CHAPTER
V.
all,
1
.

VI.

Paris

that in the

MS. It may be as well to remarlc, once for Romaunt language many substantives are of
In the
first

both genders.

verse of this chapter

we read

lo

mar

masculine, in the 1 6th verse alla mar, feminine, and in the

18th, ]9th, and

22nd

verses, it is masculine.

So

also in the

Provenal poems of early date,

El trametia
los

breus ultra la mar,

lo

mar Roy a jdc sec. Poeme sur Boec. V. et Vert. fol. 2fi. cited in Ilaynouard''s Lexique Bomane, iv. 153. The Latin MSS have various readLoqual es de Thiheria. ings, which correspond more or less with the meaning of tho
Eron passat per

received Greelc text and Vatican, raAtXa'as t^ Tt/Beptct^os-.

102
Vercelli,
et

NOTES.
Tiheriadis.

[Cai'. VI.

Tiheriadis.

Corbei, illius

Verona, in partes Tiheriadis. Brescifi, Maj. Mon. TiheriTiheriadis.

variations,

Old and New, qmd est Tiberiadis. These unimportant as they may be thought, shevv the necessity of collating the early Latin MSS. \vith each other, and with citations from the Fathers, and of classifying them, in order to determine their comparative antiquity in relation to
dianis.

Vulgate,

the Greek
V. 4.

MSS.
Deest in Paris
Departic a
li

MSS.

repausant. According to the recoived rireelc Text and tho Cambridge, " Jesus distributed to
V. 11.

the disciples, and the disciples to them that were set down."

The Vatican,
Verona has
as in

Vercelli,

and Brescia MSS. and the Old and

,

New
The

Vulgate, give their

vveight

to

the

Romaunt

Version,

dedit discipuUs suis, discipidi

autem discumhentihus.

The Paris MS. shortens the reading many other places.

V.

of the vvhole verse here,

19.

esser fait

pres a la nav.

This

is

a close trans-

lation of the Vulgate et

with the MSS., Vercel.,

V.

and corresponds Veron., Corb., Vatican, and Cambridge.

eri,

proximum navi

The Brescia reads prope navi

22.

is the reading of all the Latin MSS., difering somewhat from the Greek 67rapiov. But "unus, alter, tertius, proximus, alter, tertius^'' says Cicero, there-

en Vautre dia.

venientem.

Altera die

fore altera

may mean

the second, or the next day.

vv. 22, 23, 24.

The Paris MS. departs very widely from

the reading of these verses in the

V.
is

DubHn MS.

27.

Demostre.

Dublin MS.
only, the

This reading for signavit

sig-

supported by one
33.

MS.

Maj. Mon., vvhich has

nificavit.
v. 33 in Par. MS. an omission in the Par. MS. Delqual nos conoguen lo paire e la naire 9 V. 42. The received Greek Text, the Vatican, the Cambridge GracoLatin, and the Old and New Vulgate, have cujus nos novimus (nos scimus Camb.) patrem^ et matrem. The Vercelh, Brescia, St

V.

Mark

the reading of
is

V. 35.

Here

also

German, St Gat., and Corb., agree

vvith these.

The Veronahas

patrem only, and omits matrem. An omission in the Paris MS. V. 45. Daquest pan {ex hoc pane).- The Vercelli V. 51.

MS.

has

e.v

ueo paie, for vvhich it

has the authority of a citation of

Cai>. VI. j

notes.

103

Cyprian, Lib. de Orat.

Dom.

Siquis ederit de meo pane.

La

mia carn.

The

Vercelli reads corpus

meum

in this

and

in the

folIowing verses, differing frora every other

MS. adduced by

Blanchini and Sabatier.

V.

53.

8i vos non maniare.

I find

The

Vercelli reads, Nisi acce-

peritis corpus Filii hominis sicut

illius biberitis.

mtce, et sanguem (sic) no authority for these variations. V. 54. Aquel que mania la mia carn. Corresponding with all the received texts. The Vercelh MS. in Blanchini''s copy has DET meam carnem, but this must be a mistalce of the tran-

panem

scriber for

isidef.

57.

At

the end of this verse the Vercelli aud Corbei.MSS.

habehit

introduce the words Si acceperit Jiomo corpus Filii hominis quem-

admodum panem mtw,

ego in eum, sicut in
xohis,

mfam

in

eo.

In this addition
et

they agree with the Cambridge, which reads in me manet

me Pater
eo.

et

ego in Pafre.

Amen, amen dico

nisi acceperitis corpus Fili (sic) hominis sicuf

non habebis mfa in

V.

panem mtoe, The Romaunt Version adheres to the

MS.
meseyme.

Vulgate, and rejects the interpolation,

59.

Omitted

in Paris
si

V. 61.

U'eiczo eiapres

There

is

an awkward

transposition here, the fault perhaps of the copyist.

V.

64.

Qual fossan

li

cresent, e
et

qual fos a liorar luy.

essent

Sa-

batier's

Versio Antiqua reads

qui credituri

in eum, as to the

instead of quis traditurus esset eum.

The MSS. vary

it,

negative
rejecting
V.

non
it.

before

credentes

some having

and others

NON mles annar

annar ? The Paris reads Donx vos do not find any authority for non. It is very satisfactory to perceive that tlie Romaunt Version agrees with tlie received and orthodox texts, which are found in the ancient Greelc and Latin MSS., and in the citations of the Fathers, and that it does not follow any of the The reformquestionable versions of this important chapter. ers of the 12th and 13th centuries did not reject or alter " hard sayings" to suit their own interpretation, hovvever much they may have been opposed to the doctrines erroneously built on those " hard sayings,'"
&7.

Donca
9

vos vole

104

NOTES.

[Cap. VII.

CHAPTER
V.

VII.

1.

Non

'oolia

annar

This corresponds with the re-

ceived Greelc text, the Vatican,

Camb.

Grrseco-Latin,

with the

Versio Antiqua or Itala of Sabatier, the Vulgate of Jerome, and Brescia MS. ; but the Vercel., Veron., and Corb., read non

enim hahehat potestatem.

the same.
V. 3.

Chrysostom"'s

and CyriFs

citations are

Miracles.

Added

in

Paris

MSS.

No

authority

for

it.

V. 4.

There

is

an omission in the Paris MS.

el aguessa dit aquestas cosas, el meseyme V. 9 & 10. monte adonca al dia festival, non manifestament. There are omissions in these verses in the Dub. and Par. MSS. for which

cum

I cannot account.

V. 14. Lo dia festiml megencier. The Paris MS. has no word corresponding with megencier, " in the midst of the

feast."
V.

29.

si

yo direy, car yo non say

gier semilliant

This interpolation corresponds with a ms, &c. the Durham MS. A. ii. 17, with some Sax.-Latin MSS., and with a reading in Robt. Stephens' edition of 1545, and with Cod. St German, and Maj. Mon.; but the Greek MSS. and the
greater part of the Latin
V. V.

luy,

yo serey meczon-

48
50,

&

49.

MSS. omit it. These verses are omitted

in the Paris

MS.

The Paris reading of this verse is very incorrect. V. 52. Las scripturas, omitted in Paris MS. These omissions indicate an earlier and less careful copy than the

Dublin.
V.

53.

This verse
in

is

not found in the Vercelli and Corbei

it

MSS., nor

those of Verona and Brescia, but

occurs in

Vulg., Antiq. Vers.,

and Camb.

CHAPTER
in the

VIII.

The first 11 verses of this Chapter, which are inserted Romaunt Version, are not found in some of the Greelc
(see Mill),

MSS.

Cambr. Grseco-Lat., and

omitted in the

but they are read in the Cod. Vatican, the in most of the Latin MSS. They are
of Vercelli and Brescia
;

MSS.

and the pages of

Cap. VIII.]

NOTES.

105

that of Verona,
rated.

which may have contained them, are obHtehave the passage in Sabatier's Versio Antiqua, and in Jerome''s Vulgate, and in the citations of the Fathers of Mr Nolan, with all his research, does not the 4th century. seem to have found it in any of the earlier Christian writers,

We

except the
Ist and
V. 6.

Harmony

of Tatian.

Integrity ofthe Greelc Vul. 249.)

(Nolan''8 Inquiry into the There are omissions in the

2nd verses of the Paris MS.

as
in

The Dublin MS. in its oraission of the addition, " though he heard them not," which is incorrectly rendered
Antiqua.
V. 9.

the Paris, follows the Vulgate, the Vatican, and the Versio
Ilh ament isian.

The words

of the received

Greek

being convicted of found in the Latin MSS. nor in the their consciences," are not
text,
vtt t}

avv6i)^(Tew Xeyj^iuevoi, "

Vatican.
V.

mlhas^ for which there

These words non ja non volhas plus peccar. is no authorty in the received Greek Text, nor in the Vatican, are supported by noli in the Corbei MS., and in the Old and New Vulgate, and in Patristic
11.

Vay,

citations.
V. 12.

Non vay

en tenebras.

This reading

diFers

from the

Greek and Latin MSS., but has the authority of a citation of " Auctor libr. de Fide Orth. apud Ambros. non ibit in tenehrisP
V.

(See SabatierV
20.

of the Latin MSS. retain the This explanatory rendering of the Romaunt Version, with several others of the same kind, shews that the translation was intended for " the people."

Al

tresor.

Most

Greek word gazophylacio.

The Paris MS. omits from 21

of the transcriber.
V.

to 29 inclusive,

by mistake

The beginning In adhering to this very literal translation, without putting any preposition before comenczament^ the Romaunt Version agrees with most of the
25.

whom,

or,

Gomenczament loqual parlo a that which I spoke to you."

vos.

"

Latin
V.

MSS.
27.

-E ilh non conogron car el dicia a lor Dio Paire. they did not know tliat he spake to them of God the This reading, which corresponds with the received Father."

"

And

Greek text and with the Vatican, except in the introduction of .the word Dio, agreos with the Vercelli, Verona, and Brescia

106
MSS., and with
SabatGr"'s

NOTES.
Versio Antiqua
es.

[Cai'. VIII.

but

differs

from

Jerome''s Vulgate, which reads ejus for

Most of the MSS. have peccati. V. 34. Serf del pecca. But the Camb. Grseco-Latin and the Verona agree in omitting The Paris MS. is very brief in its translation of some peccati.
part of this chapter.
V.

41.

Un Dio paire

pro

Un

paire Dio {unum Patrem

Deum).
V.

44.

E payre
Dubhn

de

ley.

The

Paris

reading of the

in this verse.

MS. Some of

differs

from the

the Latin

MSS.

VerceL, Veron., Corb., Maj. Mon., with Sabatier''s Versio Antiqua, (ex Colbert. MS.) read sicut et Pater ejus. The Romaurit translators, in adhering to the Vulgate, which corresponds with
the received Greelc text, Vatican, and Cambridge Grseco-Latin,

shew that they exercised

V.

careful discrimination.

rect

The Paris reading than the Dubhn.

45.

of the 45th verse

is

more

cor-

v. 50.

El

es loqual la

quer

e la juja.

There

is

no autho-

rity for interpolating these articles.

V. 52.

en eterna.'

The

Vatican, the received Greek text,

of VercelU and Brescia have

Jerome's Vulgate, and the

MSS.

m odternum.

The Camb.

Grseco-Latin, the Verona, and Corbei

it.

MSS., and the Versio Antiqua, omit The Romaunt Version V. 59.
Vulgate, the Versio Antiqua,
tlie

follows the

Vatican, the

Verona, Vercelli, and Camb. Gra3C0-Lat. MSS. in omitting transiens per medium illorum. The received Greelc text and the Brescia MS. insert the
vvords.

CHAPTER
V. 7.

IX.
word
{icoXufi^tjpau),

Natathoria.

For
in
I

the same

which is rendered piscina have natatoria.

V.

chapter

v.

All the Latin

MSS.

differently, and and verse 14 is omtted. liqual Vaman ust, (" who had seen him"") V. 18. This is supported by the authority of the MSS. of St Germ. reading St Gat., and Majus Mon.

11.

The Paris MS. reads

can

this verse

without any authority that

find,

v.

38.

cagent, ore luy, (procedens adoravit).

Many

of
is

the Latin

MSS.

support this reading, although the word

Cap. X.]

NOTES.

107

omitted in the Vatican and the received Greek text, in the

Camb. Grseco-Lat., VercelH, and Corbei MSS.

CHAPTER
V. 3. V. 4.

X.

The Paris MS.

There
is

incorrectly reach pastre for ostiarius.

an omission of a word {icfSXr]) at the beginning of the 4th verse, for which the Latin MSS. have various readings. Sabatier's Versio Antiqua and the Corbei read produxerit. Jerome's Vulgate, and Verona, emiserit. Vercelli, ejecerit. Brescia, eduxerit,- Maj. Mons. educerit. Cambr.
Greeco-Lat.
V. 7.

ejecerit.

The reading
Q.ie

of the Paris

MS. garda

for ostium

is

not authorised by any ancient Codex.

(Ut iterum sumam eam.) Greek MSS., of the Vulgate, and of the Vercel., Veron., and Brescia MSS., and it is so cited by the Fathers. But Versio Antiqua, the St Gerni. and St Mart. have et. Omitted in Paris MS. V. 18 & 1.9. Mas festas foron faitas. The Versio Antiqua. and V. 22. MSS. Brescia, and Corb., have dedicatio. The Vulgate, and Vercel., and Veron., read Encmnia. This verse, by a transposition of es maior, reads V. 29. incorrectly. The translators were probably perplexed by the
V. 17.

dereco

prena

ley,

TJt^

this is the reading of the

Latin
V.

MSS. having
33.

najus.

Tliis, and many such faithful and Hteral readings, shew that the translators were true believers in the Godhead of Jesus Christ. Omitted in Paris MS. V. 34 & 85.

fas tu meseyme Dio.

CHAPTER XL
The
Paris
this chapter.

MS. 8086 presents several various readings Some as abbreviations, others as omissions,

in

and others
V. 5.

as free translations.

There
V.

V.

Omitted in Dubhn and Paris MSS. no authority for the omission. 10. This is wanting in the Paris MS. 14. En aquella ma. An interpolation in Dub. MS.

Et Lazarum

is

108
V. V.

NOTES.
16. 20.

[Cai'.XI.

Omitted

in Paris

MS. MS.
e gitet se

The

interpolation in the Paris

sos

pes, is not supported

V.

by any authority.
vesque (Episcopi).

47.

Donca

li

The

Latin

MSS. read

Priicipes Sacerdotumi

or Pontifices.
Vercelli

The Cambridge Grsecoreads ut dispersos quoque

Latin has Scrihce.

filios

The

MS.

Dei in unum congregaret. V. 57. Li vesque, for Principes Sacerdotum. The Paris MS. reads li Major. This corresponds vvith the Cambr. GrsecoLatin, which has Principes only.

CHAPTER
V. 1.

XII.
vi.

The reading of the Paris MS, damn

jorns della
seoa

PascTia,
dies

a more literal translation of the Vulgate, ante PasclioB, than that of the Dublin MS. 6 dias devant
is

la

Pasca.
V. 2.
V. S.

An

omission in Paris
is

MS.

The word nardi

omitted in the Verso Antiqua, the

Verona, Corbei, and Cambridge GrBco-Latin MSS. The reading of the Paris MS. in this verse has no V. 7. authority, and entirely changes the meaning of the original.
V. 8.

tota via

in the sense of aluoays.

The reading of the Paris MS. li princi des Ju%ieus has the support of the Camb. Gra3co-Latin, and of the MS. of St Mart., which have principes only, and not sacerdotum.
V,

10.

V.

13.

I find nothing to correspond with

Fay

nos slfl

How did the Hosannah, in any of the MSS. translators know the exact meaning of the Hebrew word, unless they consulted Jerome"'s Table of explanations ?
(save us), for
V. ] 8.

This verse

is

omitted in the Paris

is

MS.
wanting in the
has the

v. 24.

The remainder of the chapter

loqual
es

Paris
V.

MS.
26.

en

li

cel.

This

interpolation

authority of two ancient

MSS.

only,

that of St Germ., and a

Greek MS.
V. 32.
all

cited

by Sabatier.

Totas cosas

Many Greek MSS.

have iravra, and

the Latin have omnia.

v.

35.

Petit lume.
est.

The

Vulgate reads adiuc modicum,

lumen in vobis

Cap. XII.]

NOTES.
e

109

V.

47.

non

las

gardare

deest ion in

MSS.

Vercel.>

Veron., Breseia, Fossat., Corb., and

also in Antiq. Vers. ex

MS.

Col.

Camb. The Vulgate reads

Grseco-Lat., and
non.

CHAPTER
V. 5.

XIII.
in

al

vaisel.

Dub.

pehem, the Greelc

vnrTpa.

MS. The Latin MSS. have The Roraaunt translators seem

to

have hesitated as to the exact interpretaton of the vvord, and to have substituted one of general meaning, vessel. I doubt whether the transcriber of the Paris MS. has copied correctly vauci is a Unen coverlid. The former is a V. 10. lava, Dub. MS. ; netZi Paris MS. closer translation of the Greek and Latin MS. This is one of the many indications that the Dublin is later and more correct than the Paris. Omissions in Paris MS. V. 12. Omissions in Paris MS. V. 20. V. 26. lo pan tenit. The Versio Antiqua, the Vulgate, MSS. of Vercelli, Verona, and Brescia, hsiYe panem. Morcel Paris, hocon Dub., hucellam Vulg. V. 27. The Vercelli, Verona, and Brescia MSS. have panem, as in verse
:

and and most of the Latin MSS. Whereas those of Vercel., Veron., and Brescia, still xQn panem ; a proof that the Romaunt translators, who26.

In the Paris
it

MS.

the word morcel occurs again,

herein

folIows the Versio Antiqua, the Vulgate,

ever they
32.

may have
In the

been, did not use the three

Lombard MSS.

in preference to others.
V.

first

part of this verse the

Romaunt Ver-

sions adopt the reading of the Vulgate

and the Brescia MS., in preference to that of the Versio Antiqua, and of the MSS. of Vercelli, Verona, Corbei, and St Gerra. but in the latter
;

part, using the future for the perfect teuse, clarijftcare, clarifiquet,

(clarificabit) it foIlows

the Vulgate, the Corbei, the St

Here again we recognize the exerGerm. and Vercelli MSS. In both these readings it criticism and judgment. cise of
concurs with the Greelt
V.

33.

Unpetit.

The

MSS.
Paris
tn petit.

The Dublin translates modicum,

ver. 35.

MS. omits part of this verse. Compare chap. xii.

110

NOTES.

[Cai'.

XIV.

CHAPTER
V. 1.

XIV.
These words do not occur
copies; but the

E ds
is

li

seo

desciph

in the received Greelc, the Vatican, nor in the Vulgate, Verona,

Brescia, Corbei, St Gat.,

and Maj. Mon.

Romaunt

by the Cambridge Grseco-Latin, and by the Versio Antiqua, and the Vercelli MSS. The words are not in the Paris MS. ni se spamnte. I Orese en JDio. Dubhn MS. Crefind no authority for this, Thus read the Versio Antiqua, Camb. Grsecodite in Deum. It must Lat., Verona, St Gat., and Maj, Monast. MSS. again be observed, that such departure from the Vulgate where^ there was ample authority for it, shews the discrimination of
Version

supported in

adopting them

the translators.
V. 2.

Al postot. Dub, MS.

The
first

The Vulgate and

this

the Verona

MSS. read
V. 3.

Si quominus dixissem.

words of

verse are omitted in the

Dub. MS.
V. 7.

conoysere luy, e

myre

luy.

Dub. MS.

The

use of the

future tense in this passage has not the warrant of ancient

MSS.

The

one of the difficulties that translators In the Durham MS. A. ir. 17, and critics have to encounter. numberless variations of this kind from the Vulgate. there are
variation of tenses
is

V.

IL

Non

cres.

In this verse the Dublin

MS.

follows
is

the Vulgate in preference to some other texts.

oraission of the last clause in the Paris
V.

There

an

MS.

14.

Si

ws demandare

l Paire {a Patre).

Tlie Corbei

MS.

alone supports this reading.

The Vulgate and almost all the Latin Oonsolador. V. 16. MSS. read Paracletmn. The Versio Antiqua and Vercelli MS. have dmcatum, Hilary in Ps. cxxv., and Jerome in Isaiah
xl.,

cite
V.
V.

Oonsolatorem.

19.

Variation in Paris
sies
est,

MS.
Dub. MS.

Qual cosa rendering Quid factum only, Quid facturus es 9

22.

a far.

This

has the authority of the Fossat

way of MS.

Cap. XV.]

NOTES.

111

CHAPTER
V.

XV.

2.

tot

serment.

The Vulgate and

most of the

Latiii

MSS. read omnem Palmitem. The Cambridge

VerceL, and Brescia, have
V.

Greeco-Lat., the

omnem sarmentum.

11.

An

omission will be observed in this verse.

The text of the Vulgate, Lo meo comandament. V. 12. Antiqua Versio, Verona, and Brescia. read prmceptim : the Cambridge Graeco-Lat. and the Vercelli have mandatum. Yo non direy ja a vos serf. This rendering agrees V. 15. with the Majus Monast. MS. Non dico vobis servos. Posui vos, Vulgate, Cambridge V. 16. e jpausey vos. Grseco-Latin, Vercelli, Verona, and Brescia. The Versio Antiqua has Ordinam. V. 21. The vvords propter nomen meum, are oraitted in the Dub. MS. v. 26. loqual ieys del Paire, {qui a Patre procedit.) The Vulgate and MS. Brescia omit meo, which occurs n almost all the other Latin MSS,, and in the Cambridge Greco-Latin.

CHAPTER XVL
The MSS. of V. 4. Cum Vorade lorsere vengua. Dub. MS. Verona and Brescia read ut cum venerit hora eorim (Veron.), illorum (Brescia) putting the stop after eormi and iUorum.
: ;

V. 5.

non
el

is

omitted in the Paris MS.

V.

13.

segnare a vos,

In this reading the

Romaunt

text follows the Vulgate and the Versio Antiqua, in preference

to the three
V. V.

Lombard MSS.

of Vercelli, Verona,

and Brescia.

17.
19.

An

omission and transposition of words, Dub.

and Par. MSS. Volehant interrogare eum, according to the Vulgate and most of the The Antiqua Versio and the Corbei have incipiLatin MSS.
Volian

demandar, Dub.

MS.

ebant.
V.
V.

21. 28.

Apremeit, (pressurai), Vulgate, Verona, and Corboi.

An

omission in the Dublin

MS.

of the vvords

issic

a Patre,) at the beginning of the verse. and some other MSS. also omit the same words. Verona
dl Paire, {ewivi

The

112

NOTES.

[Ca'.

XVII.

CHAPTER
V.

XVII.

3.

tu

sol,

Mark tlie reading of this verse, (Que il conoscan Jhesu Christ, loqual tu tramezist, ver Dieu), in the

Paris

MS.

e conogron. The Vulgate, the received Greek text, Camb. Graeco-Latin, and many Latin MSS. have cognoverunt; but the Antiqua Versio, the Corbei, and the Lombard MSS. of VercelU, Verona, and Brescia, read cognovi. The
V. 7.

Vatican,

Romaunt

translators

seem to have followed the best

authorities.

Mill observes that Chrysostom and Theophylact noticed, and

rejected as erroneous, a reading in the Syr. and Gothic

MSS.

which corresponded with cognom. quilh liqual tu donies a mi, qu'il sian un, enayma v. 11. The Versio Antiqua and the MSS. of Vercelli and nos Verona, with the Camb. Grseco-Lat., omit this passage. In retaining it the Roniaunt corresponds with the Vulgate, the The Paris omits 6 verses, Greelc MSS. and the Cod. Brix. from the 13th to the 20th. enayma yo non soy del mont. In retaining these V. 14. words the Dublin MS. adheres to the Vulgate, rather than to the Versio Antiqua, Verona, and Camb. Grasco-Lat. 21. Una cosa. The Versio Antiqua, Vercelli, and V. The Codex Brix., which is Verona MSS., omit in unmn. thought by some critics to be the oldest Latin MS. n existence, retains the words in unum.

CHAPTER
V.

XVIII.

11.

Non

voles

que yo beva, ^c.

In

this

reading non

mles, the

Romaunt

foIlows the Versio Antiqua, Vercelli, Verona,

St Gatian, and Majus Monast.

V.

32.

MSS. nos ms hiham. The Paris MS. reads paraula de Dieu,

teo

for de

Yeshu.
35.
li

avesque.

There

is
;

know, which adds

tid to pontifices

only one MS., as far as nemp MS. St Martini.

Cap. XIX.]

NOTES.

113

CHAPTER XIX.
V. 3.
V.

13.

Marlc an interpolation in Paris MS. Lgostratus. AU the Latin MSS. retain the Greek

\vord untranslated.
V.
V.

17.
23.

Gaharia.

la gonella.

Agreeing The

with

all

the Latin

MSS.

Antiqua Versio, the Vercelli

and Verona MSS, omit the word timicam ater joartem. V. 31. In the arrangement of this verse the R,omaunt Version simplifies the text, without departing from its literal meaning Oar V aparlliament era : " Quoniam parasceve erat." The VercelH and Verona MSS. have coena pura erat. So Augustin and Tertullian. V. 38. Emperczo'' Quia." So read the MSS. of Corbei and Brescia. V. 42. Aparelhament. Most of the Latin MSS. retain the Greelc word Parasceven.
:

CHAPTER XX.
V. 1.

Mas un

de

li

Sabha.

literal

translation of

una

autem Sahlati.

Vulgate.

Dubitos, (Dub, MS.) Mescrezens, (Par. MS.) V. 2. These readings for Didyraus are unauthorized. This readingin Tu sies lo meo Segnor e lo meo Dio V. 28. Dub. MS! is the most declaratory interpretation of the passage that can be given, and it is the raore remarlcable, inasmuch as It foIlows the it shews the animus of those who adopted it. Antiqua Versio and the Vercelli MS. in preferenco to other V^hat can raore texts, Tu es Dominus meus, et Deus meus. clearly attest the Trinitarian orthodoxy of the translators ? Hilary de Trinit. cites Deus meus es tu. (See Sabatier.)

CHAPTER XXI.
v. 2. V. 8.

An

omission in Paris

MS.
e

An

omission in this verse before the vvords

non

preseron, in the

Dub. MS.

114
V. 5.

NOTES.
Gumpanage.

[Cap.

XXI.

Deudes de
iri

Prades, a Troubadour,

who

died in 1228, uses this word

similiter

the same sense as nourshment.

iv. p.

See Raynouard, Lexique Roman, Vol.

V. 6.

recZi

rete,

lacz,

latus.

The

407.

terminating

letters cz occur in old

V. 8.
V.

Navegant

German

words.

" per naviculam."

22

&

23.

volo,

not

si 'Bolo.

Yo volJb. Most of the Latin MSS. read sc The Codex Brixianus has si eum mlo ; the

Camb. Graeco-Lat.

Corbei,

si sic volo.

COREIGENDA.

116
chap.

CORRIGENDA.

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116
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" Je dois m'abstenir de toute discussion sur la dtermination prcise du nom quo portaiont dans l'antiquit les divcrs lieux que M. Layard a explors, et les Rois d'Assyrie quc avaient erig les superbes monumens dont il a relev les plans lui seul appartient cctte tchc, car lui scul possdc lcs materiaux et lcs dcssins. qui serviront de base a une si importantc discussion et tous lcs .arcliologucs, tous les gogi'aphcs unissent cn ce raoment leurs vcbux aux miens pour quc la publication dcs observations ct des portefeuillcs de M. Layard nc sc fasse pas attendre Extract from a Report read beforc the Acadmie cles Inscrii:)tions long temps."

et

Belles Lettres.

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THE MONmiENTS OE NINEYEE

ILLUSTRATED IN BY
100

PLATES PEOM DRAWINGS MADE ON THE SPOT.

AUSTEir

HENRY LAYARD,

D.G.L.

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One Vohime,

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CITIES

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BY LORD MAHON.
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CONTENTS

JoAN OF Anc.

Mary

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Mahquis ov Montiiosb, Frbdericic the Gueat.

Mr. Pitt and tiie BuivE of Rutland. Phench Eevolution. Latin Inschiptions.

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MR. MURRAY'S
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Life

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2s. Gd.

Forming a Number of Murray's ITome and Qoonial Lbrary.

" Compresscd from voluminous German publications, tliis episode paints a long and one, certainly, not withoiit some memorable turnings. It begins with the birth, parentage, and cducation of Stcfcns, who became a distinguishcd professor and poct, and who took a strihing part in the revolution of Germany which sealed the fate of Napoleon at the hattle of Lcipsic, aiid the consequent march to, and capturc of Paris. " Well as the plan of tliis chcap series has been carried out, we liave not met with one more original in its features, ormore amusing in its style and conduct, than this." Literary Oazette.
road,

Adventures in Mexico
and among the wild tribes and animals of thb rocicy mountains.

By

G. F. Ruston, Esq.
Post 8vo.
Gs.

Forming a Volume of Murray's Honie and Colonial Library. " This work is characterised by many of the excellencies which rendered Mr. Borrow'b hook (" The Bible in Spain ") so popular. Therc is the same vivid power
of dcscription
character (in

the same
Mexican

adventurous
aspect)

stituting the wild Indian tribes of the

for all things equine and subFar Wcst and tlic Rocky Mountains for the gipsies of the Peninsula, tlie samc desire to hccome acquainted with all that is strange and singular in the nature aud habits of unciviliscc man." Morning Post.
its
;

the same love

spirit

the samc knowledge of the Spanish

Dog-Breaking
the most expeditious, certain, and easy method, whether great excellence or only mediocrity is required.

By
"

Lieut-Col. HuTcniNSON, 20th Reg.

With Woodcuts, Pcap.
8vo. 6s.

to the sportsman than ths lie author is a practical man, and almost has not been published for many a day. He is most varied and everything he ^vi'ites about dog-bi'eaking may he relied on. minute, has forgotten nothing ; and the many things hc teaches, he tcaches wcll. volume is intersperscd with readable anecdotes of dogs, and scattercd ovcr it Tlie are numerous explanatory woodcats. The breed of dogs is not ovcrloolccd, and all JBelfs Life. things are taught that inay make every man his own dog-breaker."

more opportune, a

pleasanter, a

more uscful hook

16

LIST OF

RECENT PUBLICATIONS.

The Quarteiiy Review,

NO. CLXVI.
Mns. Somerville's PHysicAi, GeoGRAPHy. II. BORrfSO AND C!,EBBS. SlR JAMES Brookb. III. Female Penitentiaries. IV. DyOE'S iiDITION op Beaumont and Fletchbr.
I.

CONTBNTS.
V, Education op Military Offichrs.
VI. Music. VII. Gbrmanic States. VIII. AVhitbsidr on iTAty.

IX. Jeromb Patuiiot. Shbtches Revolutionary Lifb. X. Irbland.

of

RecoUections of Biish Life in Australia.

during a residencb oe eight yeaes in the
interioe,.

By Henry William Haygabth.

Post Svo.
2. 6d.

Life in ustralia is lively, gi'apliic, of man, animals, nature, and socicty; and 'vvith suBcient incident Morcover, to animatc the narr.ative, it possesses tlie interest of romantic fiction. it conveys morc uscful information to an intending settlcr tlian tablcs upon tables
descriplivc

" Mr. Haygartli's Eecollections of

Bush

of

statistics, or

pages of

liistorical

and

geograpliical compilation, tliat will never

aFcct

him one

jot, or general gazetteer-lilce accounts of profits

and

prospects, that

from some ultcrior purpose or sheer incompleteness are

hi8 loss."

lilccly to

mislead

him

to

Spectato'.

ITS

South Australia ADVANTAGES, AND ITS RESOURCES. A HAND-BOOK FOR EMIGRANTS.

By George
Map.

B. WiLKiNS0r.
lOs. Gd.

Post 8vo.

-^vas a hettcr timc than the present for any judicious .attempt to^vards disseminating information respecting wants, capabilities, and rcsourccs of British colonies. the condition, TVe can

" This

is

a truly seasonable puhlication.

There never

cordially
invites."

recommend Mr, Wilkinson''s book Morn, Olironicle.

to that attentivc perusal

which

its title

" Mr. Wilkinson points out xvhat class of persons are best calculatcd to emigrate the opportunities which lie within their reach of acquiring wealth ; cautions to be ohscrved on landing ; the best sliips to go by ; their fares ; what articles of clothing, &c., should be talcCn out ; what left to hc purchased in the colony ; \vith the priccs of evcrything which may be bought or sold therc. Mr. Wilkinson's boolc, indeed, is

by many degrees the best

in a practical sense

we

h.ave seen."

Morning dmrtiser.

LONDON!
IinADIMmY
A!fl)

EVANS, rUINTIiHS, WIIirErRIAIlfi

UNIVERSITY OF CHICAGO

48 097 070