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The Eusebian Canon Tables As a Corpus-Organizing Paratext Within the Multiple-Text Manuscript of the Fourfold Gospel | 107 Studies in Manuscript Cultures Edited by Michael Friedrich Harunaga Isaacson Jörg B. Quenzer Volume 17 The Emergence of Multiple-Text Manuscripts Edited by Alessandro Bausi Michael Friedrich Marilena Maniaci ISBN 978-3-11-064593-4 e-ISBN (PDF) 978-3-11-064598-9 e-ISBN (EPUB) 978-3-11-064612-2 ISSN 2365-9696 This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivs 4.0 License. For details go to http://creativecommons.org/licenses/by-nc-nd/4.0/. Library of Congress Control Number: 2019952103 Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data are available on the Internet at http://dnb.dnb.de. © 2019 Alessandro Bausi, Michael Friedrich, Marilena Maniaci, published by Walter de Gruyter GmbH, Berlin/Boston The book is published with open access at degruyter.com. Printing and binding: CPI books GmbH, Leck www.degruyter.com Contents The Editors Preface | VII Overviews Nalini Balbir Functions of Multiple-Text Manuscripts in India: The Jain Case | 3 Imre Galambos Multiple-Text Manuscripts in Medieval China | 37 Alessandro Gori Text Collections in the Arabic Manuscript Tradition of Harar: The Case of the Mawlid Collection and of šayḫ Hāšim’s al-Fatḥ al-Raḥmānī | 59 Nuria de Castilla ‘Dichos bien hermanados’. Towards a Typology of Mudéjar and Morisco Multiple-Text Manuscripts | 75 Innovations Matthew Crawford The Eusebian Canon Tables as a Corpus-Organizing Paratext within the Multiple-Text Manuscript of the Fourfold Gospel | 107 Paola Buzi The Ninth-Century Coptic ‘Book Revolution’ and the Emergence of Multiple-Text Manuscripts | 125 Individual MTMs Lucie Doležalová Personal Multiple-Text Manuscripts in Late Medieval Central Europe: The ‘Library’ of Crux of Telč (1434–1504) | 145 VI | Contents François Déroche The Prince and the Scholar: A Study of Two Multiple-Text Manuscripts from Fifteenth and Sixteenth Centuries Morocco | 171 Case studies Francesca Maltomini Some Poetic Multiple-Text Manuscripts of the Byzantine Era | 201 Lucia Raggetti Rolling Stones Do Gather: MS Istanbul Aya Sofya 3610 and Its Collection of Mineralogical Texts | 215 Matthieu Husson Mathematical Astronomy and the Production of Multiple-Texts Manuscripts in Late Medieval Europe: A Comparison of BnF lat. 7197 and BnF lat. 7432 | 247 Konrad Hirschler The Development of Arabic Multiple-Text and Composite Manuscripts: The Case of ḥadīth Manuscripts in Damascus during the Late Medieval Period | 275 ‘Thematic books’ Patrick Andrist Concepts and Vocabulary for the Analysis of Thematic Codices: The Example of Greek Adversus Iudaeos Books | 305 List of Contributors |347 Index of Manuscripts | 351 Index of Persons | 357 Matthew Crawford The Eusebian Canon Tables as a Corpus- Organizing Paratext within the Multiple- Text Manuscript of the Fourfold Gospel Abstract: One of the most common multiple-text manuscripts (MTMs) in the Late Antique period was the codex containing the four canonical gospels of Matthew, Mark, Luke, and John, which originally circulated separately but were collected and bound together as a single manuscript sometime in the third century. Within a generation of the creation of this MTM, it had given rise to the first numerically based cross-referencing system in the ancient world, the so-called Eusebian Can- on Tables apparatus. This paratext extended the organizing function of the MTM by ordering the textual content contained within the manuscript, effectively providing the reader with a map by which to navigate the dialectic of sameness and difference among these four texts. By the end of Late Antiquity the fourfold gospel codex had become a standard feature of the diverse Christian traditions that inhabited the lands of the Roman Empire and beyond. A typical example in Greek is Codex Washingtonianus, also known as the Freer Gospels,1 which was copied in Egypt in the late fourth or early fifth century. Well known examples in the Latin world include the Book of Kells2 and Lindisfarne Gospels,3 both coming from the British Isles in the eighth century, though earlier Latin examples dating back to the fourth century are also extant.4 Two four-gospel codices in Syriac have also survived from the late fourth or early fifth century (the Sinaitic and Curetonian manuscripts5), and || 1 Washington, D.C., Smithsonian Institution, Freer Gallery of Art 06.274. 2 Dublin, Trinity College Library, MS 58. 3 London, British Library, Cotton MS Nero D IV. 4 The oldest surviving copy of the gospels in the Old Latin translation is Codex Bobiensis (Turin, Biblioteca Nazionale Universitaria, 1163 (G.VII.15)), copied in North Africa in the fourth century. The oldest copy of Jerome’s Vulgate translation of the gospels is Codex Sangallensis 1395 (St Gall, Stiftsbibliothek 1395), dated to the fifth century. Both manuscripts are significant- ly lacunose. For a catalogue of Latin New Testament manuscripts, see Houghton 2016, 209–81. Also helpful is McGurk 1961. 5 St Catherine’s Monastery, syr. 30; London, British Library, Add. MS. 14451. Cf. Haelewyck 2017; Taylor 2017. Open Access. © 2019 Matthew Crawford, published by De Gruyter. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 License. https://doi.org/10.1515/9783110645989-005 108 | Matthew Crawford dozens from later centuries such as the justly famous Rabbula Gospels6 dated to 586. Further afield, there are also two early surviving Ethiopic manuscripts, known as Garima 1 and 2, which have recently been dated by radiocarbon anal- ysis to some point between the fifth and seventh centuries.7 From this same period, specifically the early sixth century, there survives Codex Argenteus,8 a magnificently produced deluxe edition of the four gospels in Gothic that was made in Ostrogothic Italy. Further east, although the earliest surviving Armeni- an gospel-books are much later, such as the Etchmiadzin Gospels dated to the late tenth century,9 these are undoubtedly representative of a manuscript tradi- tion that stretches back into Late Antiquity. The case is similar in Georgian, with the earliest manuscript dated to 897, known as the Adishi Gospels,10 though likely indicative of a much older tradition. Hence, by the sixth or seventh centu- ry, if you had attended Christian liturgy in Ireland or Ethiopia, Gothic-speaking Italy or Armenia, a manuscript containing the four canonical gospels, bound together in a single codex and regarded as saturated with symbolic significance, would have been central to the proceedings. Those familiar with liturgically oriented Christian traditions today would be likely not to find this claim surprising. However, the late antique or early medi- eval gospel-book would have appeared strikingly odd to those who were accus- tomed to the book culture of the Greco-Roman world in which Christianity emerged. The transition from the roll to the codex is of course well known and would appear as an obvious oddity to an imaginary reader from the first centu- ry CE who had a chance to gaze upon a gospel-book from five centuries later. The fact that our later Christian gospel-book would likely be written on parch- ment rather than papyrus would also stand out as a difference, at least to those accustomed to Egyptian book culture. Upon opening the codex, our imaginary reader would encounter yet a further peculiarity, namely, the fact that the gos- pel-book contained not just a single work, but instead four works placed in succession and bound together as a corpus. In his recent monograph Inside Roman Libraries, focusing particularly on the surviving pre-Constantinian man- uscripts from Oxyrhynchus in Egypt and Herculaneum in Italy, George W. Hou- ston has pointed out that ‘Greek and Roman book rolls never, so far as we know, included a miscellany of works by more than one author when they were first || 6 Florence, Biblioteca Medicea Laurenziana, MS. Plut. 1.56. 7 McKenzie / Watson 2016. 8 Uppsala, Uppsala University Library, MS DG 1. 9 Erevan, Matenadaran, MS 2374. 10 Mestia, Svaneti Museum, Georgian National Museum. The Eusebian Canon Tables as a Corpus-Organizing Paratext | 109 made,’ an observation that has also been made by a number of other authors.11 It is, therefore, a striking departure from Greco-Roman precedent that Christians revered a manuscript containing not just a single text, but an entire library of texts bound within a single physical artefact, in other words, a multiple-text manuscript (MTM).12 A final difference that our reader would immediately notice is the penumbra of paratextual material in addition to the text of the four gos- pels. These paratextual features in late antique gospel-books may include any or all of the following: introductions to each of the gospels akin to brief authori- al biographies, along with lists of foreign words used; lists of chapters into which the text was broken; various marginal reading aids; and not least autho- rial portraits and images of scenes from the gospels. All of this stands in con- trast to what William A. Johnson has called the ‘radically unencumbered stream of letters’ evident in the elite book-roll, which not only lacked the sort of sub- headings that are standard in books today but also spacing between words.13 Paratextual material is almost always very minimal in such book-rolls, rarely providing more information than a simple statement of authorship and title, placed at the beginning and/or end of the scroll.14 In contrast, the flow of text in || 11 Houston 2014, 78. Houston was following the earlier work of Puglia 1996, who was building upon Petrucci 1986. Cf. Crisci 2004, 109–110. 12 I use this terminology following Bausi 2010, 34–36, and here I define an MTM in terms of its contents rather than the physical structure of the book. On these two ways of defining the concept, see Maniaci 2004, 77.
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