I was then in the middle of collating the Codex Cyprius (K of the Gospels); this I have now finished. I then took the MS. 14 in the Library Catalogue (33 of the Gospels, 17 St. Paul's Epistles, 13 Acts and Cath. Epp.) I have finished its collation entirely. This MS. is one of more importance than any of the others in cursive letters; Eichhorn, I think, calls it 'the queen of the small-letter MSS.,' and yet it has never hitherto received the attention which it deserves. Larroque selected some readings from it. Griesbach's attention was particularly directed to it from its general resemblance in text to the more ancient documents; and he, about eighty years ago, re-collated eighteen chapters of St. Matthew and some parts of the Epistles; he adds, 'Utinam vir doctus, cui aditus ad bibliothecam Regiam patet, reliquas etiam codicis egregii partes denuo et accurate conferat!'

Scholz says that he collated this MS. entirely; however, the readings which he cites from it in his Greek Testament are far from accurate; many are quoted from which the MS. differs altogether, and many of real importance are wholly omitted; a great part of Scholz's inaccuracies are owing, I believe, to his having inserted his references in one copy of Griesbach's second edition, which thus became so filled up with additional figures and marks of reference, that it became almost impossible to distinguish them accurately. I have sought to avoid this confusion by using for each MS. that I have collated a separate Greek Testament, in which I mark in carmine ink every variation however slight, and also the commencement of each page, column, and line, so that I can produce any page of a MS. which I have collated, line for line. All places in which my collations differ from those published by others, I re-examine with the MSS., so as to be as sure as I can of avoiding errors. This MS., of which I am now speaking (33 Gosp.) is in some parts very difficult to collate; the lower part of the leaves has been sadly injured by damp, and the book of Acts in particular is grievously defaced; in that book the leaves have been apparently stuck together, and the ink has adhered rather to the opposite page than to its own, so that in many leaves the MS. can only be read by observing how the ink has set off, and thus reading the Greek words backwards; I have thus obtained the reading of every line in many pages where nothing could have been seen on the page itself; in some places where part of a leaf is wholly gone from decay, the writing which was once on it can be read from the set off. It is very possible that some one, not aware of this, might suppose that I had given readings by mere mistake from those parts of the MS. which no longer exist.

This has been a wearying toil to my eyes and attention; I shall need some repose after getting through my present labour. I am now collating M of the Gospels—a simple, easy work, after what I have de

scribed.

The Greek New Testament, of which I have used copies in making my collations, has been Bishop Lloyd's Oxford edition, one which has been in much use on account of its clearness and neatness. I have, however, now found a great and unexpected inconvenience: this edition having been exhausted has been reprinted at Oxford without apparently

any

any editorial care whatever; and thus I have been deceived by using a book which seemed exactly like that to which I had been accustomed as fairly accurate, but which is grossly inaccurate: thus an edition, which had a respectable name, is used as the means of getting into circulation what can only be called a spurious imitation. Had the printer omitted Bishop Lloyd's Preface, &c., the matter would not have been so reprehensible; but as the case stands, the Oxford edition, with M,DCCC,XLVII in the title-page, is a mere spurious imitation of the copies which I used in making collations when I was abroad in 1845-6.a Ever since my vain endeavours at Rome to obtain such access to the Vatican MS., that I might thoroughly collate it, I have made inquiries from time to time in connection with it. Last August I heard, through some of my friends in Tuscany, that the MS. had disappeared from the Vatican at the time of the French occupation of Rome. I felt some doubt on the subject, but in order to be as certain as possible, I gave particular directions to my cousin, Mr. Thomas Smith Tregelles, who went to Rome in the early part of the winter, to make as exact inquiries as possible on the subject. He was not able to obtain a sight of the MS., but he ascertained as an undoubted fact that it had been safe in the Vatican Library up to the end of October; hence a report of its having been lost in August was proved to be without foundation. Since I came hither I have met with M. le Docteur Ch. Daremberg, (Bibliothécaire de l'Académie Nationale de Médecine,) who is recently returned from Rome: he informed me that at the time when my cousin was there, he himself saw the MS. in the hands of Cardinal Mai, at his residence in the Palazzo Altieri; this explains why it could not then be shown at the Vatican. M. Daremberg says that Cardinal Mai had it for the purpose of completing his edition for publication. He describes this edition not as a facsimile representation of the MS., but as a mere text of the LXX and the New Testament, based on the MS.; he says that the Cardinal has now obtained permission to publish his edition on condition that he inserts the text 1 John v. 7 within brackets. Will there be any other alterations?

I have found a great obstacle to literary labour here from the difficulty which a foreigner meets with at the Bibliothèque if he wishes to use MS. and printed books TOGETHER. I have been entirely prevented from using any printed book belonging to the library when engaged in examining a MS. A printed book cannot be taken into the MS. department except under great restrictions; a foreigner needs for that purpose the interference of the ambassador of his country. I was furnished with such introductions to the Marquis of Normanby as would, it was thought, fully suffice to this end. I have, however, been wholly disappointed; for although I have repeatedly been at the English Embassy, and that, too, on the days and the time appointed by Lord Normanby's attendants, I have always been refused admission-a piece of courtesy to which the introductions which I brought fully entitled

a As an instance of the Errata in the 1847 (spurious), Oxford reprint, in 1 John i. 9, we have apò (sic) for åpń; the copy was purchased at the Oxford Warehouse as Bishop Lloyd's Greek Testament.

me.

me.

I have found it equally fruitless to apply to Lord Normanby by letter, my communication has not even received an acknowledgment from a secretary. I thus find myself with hindrances in my way which a scholar of another country would find removed by the representative of his sovereign. The greatness of this inconvenience will be appre ciated by any who use the books and MSS. of the British Museum for purposes of critical study.

A few months ago M. Achille Joubinal published a pamphlet complaining of the carelessness with which the MSS. in the Bibliothèque du Roi are kept. He says that the leaf of the Old Testament, part of the Codex Ephræmi, from which Tischendorf's facsimile was made, has disappeared. This charge unfortunately appears to be true; last year it was lying loose at the end of the MS., and now it is not there:-the lithographed facsimile of the New Testament has also been cut out from the printed edition! M. Joubinal, amongst other accusations, says, that the leaves of the Codex Claromontanus, which were cut out by Amon about 130 years ago, and which were purchased by the Earl of Oxford, and restored by him, have again disappeared. I felt much surprise at reading this statement, and I immediately inquired into its accuracy; I had the satisfaction of finding it to be altogether stupidly and shamefully erroneous; these leaves are as safe as they were when I collated the whole of this MS. in May of last year; they still remain in Lord Oxford's binding, and they are, amongst other show books, in a glass case, as conspicuous as is Charlemagne's Bible in the British Museum. A label is appended to them to commemorate Lord Oxford's liberality in having sent them back to Paris. Many will be glad of an explicit contradiction to M. Joubinal's assertion.

I am going to re-examine my collation of this Codex Claromontanus, especially as to the corrections of different hands. I suppose that Dr. Tischendorf will see about publishing the text of the important MS. before very long: he has proposed to me that we should do this together.

I hope to finish all that I have to do there before the end of June, and then without delay I propose going into Germany. I hope to return to England in the autumn, and then to get out specimens of my proposed Greek Testament, the Text, the Latin Version of Jerome, and the various Readings. Tischnedorf will allow me to compare my collations with his to do this is my object in going to Leipsic. I shall then have to make an earnest appeal to those who are interested in Biblical studies, for without subscribers properly aiding me, all my labour of years cannot see the light. I trust that the expenditure of time, attention, and study for so many years of my life will not be frustrated. I have received assistance from some which has in great part aided me in thus giving up my time: I shall be truly glad to be at liberty to acknowledge the liberality of those who have thus aided me as fully and as publicly as it deserves. For the means of publication I must appeal to subscribers; I hope that this appeal will not be in

vain.

S. PRIEDEAUX TREGELLES.

12, Rue de Ponthieu, Paris, May 31, 1850.

NOTICES

NOTICES OF BOOKS.

The Relations of Religion to what are called Diseases of the Mind.' Philadelphia. 1850.

THIS is an able pamphlet on a subject we have long wished to see well discussed. Its anonymous writer, actuated alike by a spirit of Christian fidelity as well as by a keen insight into the fallacies which he condemns, defends religion, strictly so called, from the charge of tending to unhinge the reason. We do not derogate from the admiration in which we hold this laudable effort when we say that the writer has placed himself under disadvantages. He defends religion and rebuts a series of charges without establishing a positive position, and so taking up the aggressive. The pamphlet, in fact, meets a series of arguments laid down by a certain Dr. Ideler in a work entitled Religious Insanity illustrated in Histories of Cases; a contribution to the History of the Religious Errors of the Age. Now this is, to say the least, an unsatisfactory way of treating a subject-unsatisfactory to those who are ignorant of Dr. Ideler's book, and, what is more, do not care to examine it. The learned Doctor in question appears to be a religious unbeliever, or at best one who would sympathize with the school of Socinus or perhaps of Strauss. He evidently looks upon revealed religion as a tissue of enthusiasm, and considers that plain statements of personal and social duty are all that the religious teacher has any right to occupy himself about. He draws an invidious distinction between 'doctrine' and 'duty,' as though the two were perfectly irreconcilable things, and speaks of the former as the cause of all controversies fruitful in overturning the balance of the mind, and of the latter as the only wholesome food that man as a moral being requires. We need not be surprised that a man of scientific pursuits, accustomed to refer most phenomena to second causes, and who has made no attempt to inquire into the spirituality of the religion of Christ, should assume the attitude of an ignoble Festus, and say of the Christians around that they are beside themselves-that he should echo the cry of the old Pharisees addressed to the Saviour himself, Thou hast a devil, and art mad. Irreligious persons are in general satisfied with saying this sarcastically. Ungodly attendants upon the sick express their fears on behalf of their patients that religious topics might be too exciting in the weakened state of the nervous system. Dr. Ideler has, however, reduced the prejudice to a definite form, and has undertaken to prove in certain specific instances that religion was the cause of insanity. The writer of the pamphlet we are now considering abundantly refutes his arguments; but, we repeat, that the subject is one

which

which is of sufficient interest to be treated in a more engaging form, and one which does not perpetually intrude upon the reader the discordant sentiments of an irreligious opponent. We are quite sure that the same talent that has been employed in establishing this negative position might substantiate a positive one-that the writer would be as well qualified to prove that religion is eminently conducive to sanity of mind, as to repel the charges that it is productive of insanity.

It is admitted by the American writer that insane persons manifest in certain instances their aberrations in connection with religious subjects. He says,—

'We may admit, perhaps, in some rare instances, that an undue excitement of the mind in reference to religious subjects generally, was the first indication of its insane state; or possibly, in a solitary case here and there, the deranged thoughts may be concentrated upon some single religious dogma or ceremony. But to affirm that the inculcation of one class or order of religious dogmas has been chiefly or conspicuously productive of what is called religious insanity, we think is quite presumptuous in the present stage of inquiries on the subject.'

The great error of Dr. Ideler and others seems to be that of considering religion something extraneous to human nature-a kind of foreign element which produces mental excitement or even intoxication. But the very etymology of the word suggests the true nature of its functions. Religion (à religando) is the binding of the faculties, moral, intellectual, and spiritual, to a certain object, and that object the service of Him who gave us our being. Religion, in fact, means responsibility. Even Cicero distinguishes between superstitionin qua inest timor inanis Deorum,' and religion 'quæ Deorum cultu pio continetur (De Nat. Deor., lib. i. cap. 42). Consistently with this most legitimate distinction we have a clear right to defend religion from the consequences of superstition-to repudiate the blame which attaches to that which is not religion. And here we may notice the importance of what has not escaped the view of our American friend, that we must rightly define what true religion is. We are not afraid to defend the religion of Christ--that system which is revealed in the inspired Scriptures, against any charge of producing undue excitement; but, on the other hand, we are not responsible for the ravings of enthusiasts, or the one-sided views of erroneous religionists. Religion, to be a true binding together of the faculties of man, must be taken in its integrity from the hands of its Maker; but as isolated truths may be exaggerated into dangerous errors, so may a religion which unduly addresses itself to isolated functions of the human mind tend to produce insanity.

Now, what is insanity? Physiologists are generally agreed that it is a state of mind in which undue preponderance is habitually given to particular ideas, which thereby become delusions. Sometimes a single faculty is impaired, whilst the rest retain their healthy condition, even as persons have been known to have visual organs incapable of discerning particular colours, though they could distinguish the rest. One ingenious theory, among others, explains insanity by the duality of the mind, asserting that the mental functions follow the analogy of the