CHAPTER V
LATIN AND GREEK TRANSLATIONS, II
THREE years after the last revision of the Liturgy a verbatim translation into Greek was edited by James Duport, D.D., Professor of Greek in the University of Cambridge, and later — at the time when his translation was published — Dean of Peterborough. The title of the book reads:
Βιβλος | της δημοσιας | ευχης | και τελεως | μυστηριων | και των αλλων θεσμων | και | τελετων | της εκκλησιας | κατα το εθος της | 'Αγγλικανης 'Εκκλησιας | Προς δε τουτοις τυπος | της | καταστασεως, χειροτονιας, και | καθιερωσεως | επισκοπων, πρεσβυτερων | και διακονων.
'Εν τη Κανταβριγια | εξετυπωθη παρ' 'Ιωαννου Φιελδου[1] | του της 'Ακαδημιας τυπογραφων. 'Ετει | απο της θεογονιας αχξε [1665].
Griffiths 45:3
(35), 126, (2), 171 pages. Page, 2½ x 5⅜; paper, 4 x 6¼ inches.
The translator was born in 1606 and died in 1679. In his dedication of the translation to Gilbert Sheldon, Duport states that it was made from the Anglican Liturgy, so lately revised — της 'Αγγλικανης λειτοθργιας νεωστι επιδιασκευασθεισας μεταφρασις. Throughout the book the translator was largely indebted to his predecessor Petley.
Bishop Sheldon was a man of great importance, who had enjoyed many promotions. He was successively fellow of All Souls, chaplain to the Lord Chancellor and to King Charles 1., warden of All Souls, dean of the Chapel Royal, bishop of London and master of the Savoy in 1661. He presided at the Session of Convocation in 1662 and, as archbishop of Canterbury (1663-1678), over that in 1664. He was also chancellor of the University of Oxford and founder of the Sheldonian Theatre.
Part II of Duport’s translation (2 + 171 pages), containing the Psalms of David and the Ordinal, was issued originally in 1664. Its title is as follows:
Ψαλτεριον | του | Δαβιδ | Κατα τους 'Εβδομηκοιτα | Εις τα | τμηματα
τα εν τη της 'Αγγλικα- | νης 'Εκκλησιας Λειτουργια νομιζομενα, | διηρημενον.
[Seal of Cambridge University.] ’Eν Κανταβριγια, | 'Ετυπωθη παρ'
'Ιωαωωου του Φιελδου . . . 'Ετει απο της θεογονιας αχ'ξ'δ'.
Duport’s translation was reprinted in 1818; London; (40), 327 pages, 24mo. Two years later Samuel Bagster, London, published the same with the somewhat changed title, Bιβλιον των δημοσιων προσευχων, κτλ.. 572 pages, 32mo. This text was, in the following year, incorporated by the same publishers into their octaglot edition of the Liturgy. The most recent edition was put out in 1880 by the S. P. C. K.
Of other translations by Duport we would mention in this connection Δαβιδης εμμετρος, sive metaphrasis libri Psalmorum græcis versibus contexta. Cantabrigiæ, 1666. This translation was illustrated by H. Hertocks, an artist born in the Netherlands, who emigrated to England, and worked in London from 1624 until his death.
Duport’s translation was intended mainly for use in the colleges and universities of the realm, and thus, of a necessity, of very limited circulation. Of much higher value and of greater importance is the work of his contemporary, Jean Durel, translator of the Book of Common Prayer into French and into Latin.
Durel was born at St. Helier, in Jersey, in 1625, and died in 1683. Most of his time from 1642 till 1660 was spent in France and in the French possessions. He received episcopal ordination at Paris on Trinity Sunday, June 12, 1650, from the bishop of Galloway, the Right Rev. Dr. Thomas Sydserff, in the chapel of Sir Richard Browne, His Majesty’s resident in France. He returned to England in 1660, and was soon after appointed by the king as first minister to the newly established French Chapel of the Savoy, near the Strand, and dean of Windsor. The Liturgy of the Church of England was here first read in French on Sunday, July 14, 1661. The same day, in the morning, Durel preached in French a sermon on “The Liturgy of the Church asserted.” This sermon was published in English as an appendix to a larger work of an apologetic character, entitled:
* A View of the | Government | and Publick Worship of God | in the Reformed Churches beyond the Seas. | Wherein is shewed their Conformity and Agreement with the | Church of England, as it is established by the Act of Uniformity. | By John Durel, Minister of the French Church in | the Savoy, by the special appointment of His Majesty. [Coat of Arms.] | London, | Printed by J. G. for R. Royston, Bookseller to His most | Sacred Majesty, MDCLXI1. [2]
Griffiths 45:4
Black letter. (24), 344 pages. Page, 3⅜ (4½) x 6¾; paper, 5⅝ x 7½ inches. The printed title-page is preceded by an additional engraved title-page representing the miracle at the first Christian Pentecost, as described in the second chapter of the Book of Acts. Beneath is the legend: “Of the | Government | and | Publike worship of God | in the reformed Churches | beyond the Seas. | 1662. ”
The sermon, published in the Appendix, (12),38 pages, has a special title-page, reading:
* The | Liturgy | of the Church of | England | asserted in | a Sermon. | Preached at the Chappel of the Savoy, | before the French Congregation, which usu- | ally Assembles in that place, upon the first day | that Divine Service was there celebrated accor- | ding to the Liturgy of the Church of | England. | By John Durel, Minister of the Gospel. | Translated into English by G. B. | Doctor in Physick. | London, Printed for R. Royston, Bookseller to the Kings most | Excellent Majesty. at the Angel in Ivy-Lane, 1662.
On the basis of the continental reformed liturgies, the author vindicated many features in the newly-revised Liturgy, which had been criticised and rejected by the Nonconformist element of the English Church. Durel’s “View” was answered in a work, which is sometimes, but perhaps erroneously, ascribed to Henry Hickman. Its title reads: “Apologia pro Ministris in Anglia (vulgo) Non-Conformistis, ann: 1662, Aug. 24. die Bartholomæo dicto ejectis, Adversus argutiolas putidasque calumnias Durelli, Ellisii, aliorumque. Per Irenæum Eleutherium, A.M., ex Academia Cantabrgi.” . . . Eleutheropolis. Anno Æræ {Christianæ 1664 / Bartholomææ 22}. (12), 144 pages, 24mo. After a lapse of five years Durel replied to this attack in his great work, entitled “ Sanctæ Ecclesiæ Anglicanæ adversus iniquas atque inverecundas Schismaticorum Criminationes Vindiciæ. Ad Apologistæ Præfationem vulgo Nonconformistas authore J. Durello. ” Londini, 1669. CXIV, 538 pages, 4to. The Presbyterians answered the same year by “Bonasus Vapulans: or, some Castigations given to Mr. John Durell, for fouling himself in his English and Latin book. ” By a Country Scholar. London, 1672, 12mo. The preface is signed W. B., i.e. William Barrett, a Nonconformist minister. The reply was reprinted in 1679, with the title, “The Nonconformists vindicated from the abuses put upon them by Mr. Durel and Mr. [Matthew] Scrivener. Being some short animadversions on their books soon after they came· forth: in two letters to a friend (who could not get them hitherto published) containing some remarques upon the celebrated conference at Hampton Court. By a Country Scholar.” London, 1679, 8vo.
Durel’s publications are a fair exposition of the author’s religious principles as a good Churchman, with hardly more sympathy for dissent than for papacy. He was what in those days was considered a High Churchman. His co-workers considered him one of the most judicious and laborious advocates for the Church of England both in word and in deed.
“He was,” says Wood in his Athenæ, Vol. IV, col. 89 (London, 1820) “a person of unbyassed and fixed principles, untainted and steady loyalty, as constantly adhering to the sinking cause and interest of his sovereign in the worst of times; who dar’d with an unshaken and undaunted resolution to stand up and maintain the honour and dignity of the English church, when she was in her lowest and [most] deplorable condition. He was very well vers’d also in all the controversies on foot between the church and the disciplinarian party; the justness and reasonableness of the established constitutions of the former, no one of late years hath more ... successfully defended against its most zealous modern oppugners than he hath done, as by his works following is manifest. ”
Such a man was eminently fitted to translate into his mother tongue and into the lingua franca of his own time the Liturgy, which in his estimation was the nearest approach to the teachings of the primitive Church and the Early Fathers. His office as chaplain of the Savoy associated him officially with the proceedings connected with the restoration of the Church, and, as dean of Windsor and confessor to the Sovereign, he was in constant touch with King Charles II.
The ”Act for the Uniformity of Publick Prayers” expressly
called for a Latin translation of the revised Liturgy as well as for
one into Welsh, a proof of King Charles’ care for the welfare of
all his subjects. Convocation had entrusted, on April 26, 1662, the former
work originally to John Earle, dean of Westminster, and subsequently
bishop of Salisbury, and to Dr. John Pea(i)rson, master of Trinity College,
Cambridge, and subsequently bishop of Chester. Pearson soon retired,
and his place was filled by John Dolben, afterwards archbishop of York.
Their work remained unfinished, and was completed by Durel in 1670, entitled:
* Liturgia | seu Liber | Precum communium, | et Administrationis | Sacramentorum, | aliorumque | | Rituum atque Ceremoniarum Ecclesiæ, | Juxta usum | Ecclesiæ Anglicanæ: | Unà cum | Psalterio | seu | Psalmis Davidis, | eâ punctatione distinct is, quâ Cantari aut | Recitari debent in Ecclesiis. | Itemque | Forma & Modus Faciendi, Ordinandi & Consecrandi | Episcopos, Presbyteros. Diaconos. | Londini, | Excudit Rogerus Nortonus [3], Regius in Latinis, Græcis, & He- | braicis Typographus; Væneuntque apud Sam. Mearne, | Regium Bibliopolam in vico vulgariter dicto | Little-Britain, 1670.
Without pagination. Page, 3¾ x 6¼; paper, 4¼ x 6¾ inches. Sig. ¶, 4 leaves (title and dedicatory letter); a, b, c, in eights (preliminary matter); A—U in eights, X 4 leaves (text)[4].
The Latin text is printed in two columns to the page. The title of the dedicatory letter reads: Serenisssimo potentissimoque monarchre Carolo II, Dei gratia Magnre Britannire Francire & Hibernire Regi; fidei defensOli.
The Latin translation is most excellent, whether it is viewed as to scholarship, theology, or loyalty to the Church of England. To the student of the seventeenth century the only safe guide among Latin Player Books is this Liturgia, published with the Royal authority and after careful preparation, by an intimate friend and associate of the principal revisers. Throughout the book it can be seen that the translator had profited by the previous renderings of the Liturgy. The Psalms, Canticles, Epistles, and Gospels are all printed from the ancient Sarum Breviary and Missal. The language and style of these latter is often followed and even retained in the prayers, although most of them were re-translated from the English (Blunt). In a note to the translation of “The Order how the Psalter is appointed to be read,” Durel says that he took the Vulgate version for the Psalms and Epistles and Gospels. The Psalter of the Sarum books was the Vulgate “Gallican,” i.e. Saint Jerome’s last revision; except for the Venite at Matins and the Psalm quotations in Introits, Graduals, etc., where the “Roman,” i.e. Saint Jerome’s earlier version, now only used in its entirety in St. Peter’s at Rome, is used, as in the Roman Breviary and Missal of to-day. In the Psalter Durel gives the double numeration — the Latin and the Hebrew.
The late Bishop Dowden, in Further Studies . . . pp.218-219, states that:
“The French translation of Durel was plainly a hurried piece of work. Much superior is the Latin version which appeared under his name in 1670, and which probably incorporates some of the work of Earle, Pearson, and Dolben .... The Latin translation was made under the direction of Convocation, as recorded in its Acts of April 26, 1662, and May 18, 1664. — LORD SELBORNE, Notes on Some Passages in the Liturgical History of the Reformed English Church, p. 73. ”
It may be of interest to note that in all previous Latin translations
we find “precum publicarum, ” not “precum communium,” a
fact which shows Durel’s precision of language and freedom from
undue copying of predecessors. His work was not a revised edition, but
a new version; a translation, not a compilation; and not only
a translation, but an interpretation (Blunt).
[3] Roger Norton, the younger, was printer in London, and owned the King’s printing office in Hebrew, Greek, and Latin, from 1662-86. He was the son of Roger Norton, printer (died 1662), grandson of Bonham Norton, King’s printer from 1596-1635, and great grandson of William Norton, of the King’s Arms, St. Paul’s Churchyard, also printer from 1561-93. Roger, jun., succeeded to his father’s business in 1662. His premises at Blackfriars [? Hunsdon House) were burnt in the great fire and he moved to Clerkenwell Green, and later back to Little Britain, where he erected a large printing establishment.— Samuel Mearne was a bookseller and bookbinder in London from about 1655-83. He was appointed a searcher under the Company of Stationers at the Restoration, and held a share in the King’s printing office. It is chiefly as a bookbinder that Mearne is remembered. In 1660 he received a patent as bookbinder to Charles II for life, at an annual fee of £6, and several of his accounts for binding books are preserved among the Wardrobe Accounts at the Public Record Office. He executed some very choice bindings, the best known being those described as the “cottage” design. He died in 1683 — see Cyril James H. Davenport, Samuel Mearne, binder to King Charles II. Chicago: The Caxton Club, 1906; 118, (1) pages. Facsimiles, 4to.
[4] The copy in the Benton collection was formerly owned by P. Williamson, sen., and later by Sidney Roper Curzon. A number of engravings, coloured by hand and probably taken from a contemporary English edition of the Book of Common Prayer and the Bible, are inserted without regard to strict numerical sequence. The drawings appear to have been made after the pattern of the 1665 edition of the English text, published by John Bill and Christopher Barker. The book, from beginning to end, is red-ruled by hand, the ruling being done after the insertion of the drawings, but evidently before the book was bound.
Seven editions of this Latin version were printed between 1670 and 1703. “It is remarkable that copies of any of these editions are so exceedingly scarce as they are at the present time.” (Marshall, p. 37.) The editio princeps is excellently printed. We find i and i and u and v, according to the modern mode of use. It bears favourable comparison with any book printed during the seventeenth century, almost the only difference from modern type being the ancient form of s (ſ).
An excellent resume and just estimate of Durel’s translation will be found in * The Latin Prayer Book of Charles II; or, An account of the Liturgia of Dean Durel, together with a reprint and translation of the Catechism therein contained, with collations, annotations, and appendices, compiled by Charles Marshall, M.A., Chaplain to the Lord Mayor of London, 184~50, and William Wilkinson Marshall, B.A., late Scholar of Hertford College, Oxford, and of the Inner Temple. Oxford: Thornton, 1882. ix, (1), 205 pages, 8vo. This book is most carefully done, deserving of close attention and minute study on the part of all interested in the development and history of the Book of Common Prayer. It is divided into three parts, viz., (1) Historical. In three chapters the authors give a biography of Dean Durel, a history of the Latin translation of the revised Prayer Book, and designate the authority of the dean’s translation; (2) Critical and exegetical. This part enumerates and describes editions of the “Liturgia” and other versions, explains the meaning of the word “Priest” and of the expression “Alms and Oblations”; Part (3) contains a reprint, translation, and annotation of the Catechism.
There are nine appendices, entitled: (1) An account of Durel’s
ordination; (2) On the Authorized Version of the Bible; (3) Copy of a
brief; (4) Archbishop Leighton’s Catechism; (5) On Dr. Overall’s
opinion of the Lord’s Supper; (6) On Augustine’s use of the
word “Sacrament ”; (7) Analytical Table of the Sacraments;
(8) On the use of the adverb “Generally ” and cognate words;
(9) On “Generally necessary.”
Griffiths 87:11-14
1687 Printing (Griffiths 87:11)
This copy once owned by Henry Winter Syle
A new Latin translation appeared in l706, entitled, Litvrgia, | seu | Liber Precum Communium, | in | Ecclesia Anglicana | receptus. | Epistolæ, Evangelia, & Psalmi | Inseruntur juxta Sebastiani Castellionis | translationem: | Cætera autem omnia Latinitate donavit | Thomas Parsell, A.M. | et | Coll. D. Johan Bapt. Oxon. Socius | Londini : | Apud A. & J. Churchill . . . 1706.
(24), 180, (4) pages, for the Prayer Book proper; printed in two columns
to the page. The Psalter is not paged. Sig. Aa — Mm in sixes. l2mo.
Griffiths 87:15
Thomas Parsell (1674-1720) was headmaster of Merchant Taylors’ School. He graduated from St. John’s College, Oxford, B.A., l697; commenced M.A. in 1701, and proceeded D.D. in 1706. The translation of the Book of Common Prayer was his chief literary work. It is dedicated to John [Williams], Bishop of Chichester. At least seven editions were published, the last appearing in l759. The second edition of this translation, 1713, had a somewhat different title, viz.: Liturgia, | seu | Liber | Precum Communium, | et Administrationis | Sacramentorum | aliorumque | Rituum et Ceremoniarum | in | Ecclesia Anglicana | receptus: | Itémque Forma & Modus | Creandi, Ordiinandi & Consecrandi | Episcopos, Presbyteros, | & Diaconos. ... [Editio altera priore longe emendatior.] ... Londini: | Tho. Newborough. 1713. (38), 184 pages; Psalms, Aa — Nn 2, in sixes. This second edition — and later ones — contained, at the end of the volume, Forma strumosos .attrectandi, i.e. “At the Healing”; It has also the Forma precum in utraque domo convocationis. Later editions, e.g. the fourth (l727) are not folioed at all.
Sébastien Chataillon (Sebastianus Castellio), a French reformer, was
born at Saint-Martin du Fresne in 1515, and died at Basle, Switzerland,
in 1563. He was almost the first modern scholar who regarded the Song
of Solomon an erotic poem, which should be excluded from the canon. He
settled in Basle in 1544, where he lived in great poverty until 1552,
when he was appointed Professor of Greek Literature in the university.
The preceding year, 1551l, he had published his chief work, a fine annotated
Latin translation of the Bible, which he dedicated to King Edward VI
of England. The twelfth edition of this translation appeared in Leipzig,
1778. He was an accurate scholar, and, for his time, a tolerant and liberal
theologian [5].
Griffiths 87:16-87:21
Online also are 87:19 (1733);
87:20 (1744); and 87:21 (1759)
1759 Printing (Griffiths
87:21)
Parsell’s work was revised by E. Harwood, and published in 1791. At least eight editions of this revision were put out, the last in 1840. It does not contain the Calendar nor the Occasional Offices.
Edward Harwood, D.D. (1729-1794), was a classical scholar and Biblical critic. His parents being Dissenters he was trained for the ministry in the academy of the well-known David Jennings. After leaving this school in 1750 he. spent a number of years in teaching, tutoring, and preaching. In 1765 he was ordained to the Tucker Street Presbyterian Congregation at Bristol, where, with a small income and a large family, he barely managed to exist. He left Bristol in 1772 and went to London, where he earned a very small competency. Without following Priestley, he defended him (1785) against Samuel Badcock (1747-1788). Later he complained of the coldness of his Dissenting friends, contrasting ”the benevolence and charity of the Church of England” with “the sourness and illiberality of Presbyterians.” It was, undoubtedly, as a token of his appreciation of the kindness of the members of the Church of England that he undertook the revision of Parsell’s Latin translation.
William Nichols was born in 1655; graduated from Oxford, B.A., 1675,
and M.A., 1677. He was rector of Stockport in Cheshire County
from 1694 until his death in 1716. He was a good classical scholar
and wrote several volumes of Latin poetry. One of these is entitled:
Περι αχρην | Libri septem. | Accedunt | Liturgica | ... Londini
... J. Downing ... 1717. (4), 212 pages. Plate. 12mo. The book has two
parts. The first part, which is inscribed to William Wake, archbishop
of Canterbury, is a paraphrase of the Church Catechism in Latin hexameters,
in the form of a dialogue between master and pupil. The ”Liturgica,” dedicated
to Sir William Dawes, archbishop of York, consists of translations of
some portions of the Book of Common Prayer into Latin verse.
Griffiths 87:22 - 87:27, 87:30, 87:31
[5] See, especially, Ferdinand Éduard Buisson, Sébastien
Casstellion (1515-1563). Étude sur les origines du protestantisme
liberal français. Paris: 1892; 2 vols.; portrait, 8vo. Vol. I, p. xvii,
gives literature concerning the reformer; Vol. II, pp. 341 foll., contain
a list of his writings.
All these translations have been superseded by that of Bright and Medd, entitled: Libri precum publicarum Ecclesiae Anglicanae versio Latina ... Londini . Apud Rivington . 1865. vi, 380 pages, I6mo. The second edition appeared in 1869, xl, 356 pages, 16mo; the third in 1877, xlii, 424 pages, 8vo ; the fourth in 1890, xlii, 422 pages; and the fifth and latest in 1910. It reads:
* Liber Precum Publicarum Ecclesiae Anglicanae, a Gulielmo Bright, ... et Petro Goldsmith Medd ... Latine redditus. Impressio quinta. London: Longmans, Green & Co., 1910.
xlii, 434 pages. Page, 3 x 5⅛; paper, 4 x 6½ inches. Two columns to the page. The rubrics are printed in red. The sub-title, page ix, reads:
Liber precum publicarum et administrationis Sacramentorum aliorumque Ecclesiæ rituum creremoniarum que secundum usum Ecclesiæ Anglicanæ, cum Psalterio Davidico, eum in modum quo in ecclesiis vel cantandum vel dicendum est distincto; accedit Ordo et ritus faciendi, ordinandi, consecrandi, episcopos, presbyteros, et diaconos.
The Psalter begins on p. 215. Pp. 317-325 contain Preces in Usum Navigantium. Then follows, with special title-page, the Ordinal, pp. 327-356. Four Appendices contain: (1) Liturgia prima reformata ecclesiæ Anglicanæ, anno MDXLIX, (regis Edvardi Sexti secundo) Anglice edita; (2) Liturgia Scoticana; (3) Liturgia Ecclesiæ Americanæ. In all these three instances, to be sure, only the Order of the Holy Communion is given. (4) Formæ orationis et gratiarum action is in die anniversario accessionis regis.
William Bright was born in 1824 and died in 1901. In 1868 he was appointed regius professor of ecclesiastical history and canon of Christ Church, Oxford. His publications were very numerous, and the majority of them have gone through many editions. His collaborator, Peter Goldsmith Medd, was born in 1829, and died in 1908. He was educated at King’s College, London, and University College, Oxford. He was ordained deacon in 1853 and priest in 1859. In 1876 he became rector of North Cerney, Gloucesterville, where he remained until his death. He was Bampton lecturer in 1882, his subject being ”The One Mediator.”
Concerning the translation of the Liturgy into Latin, Dr. Medd remarks in the “Memoir of William Bright,” prefixed , to the edition of Selected Letters at William Bright, page xxiii ;.
“Among other works which I gratefully recall
was our Latin Edition at the Book at Common Prayer, Agreeing in the
general principle of giving the Vulgate for the Scriptural portions,
and of reverting as far as possible to the Latin originals of the collects
and prayers, we planned and carried out this work together. The first
edition was published by Rivingtons in 1865. It was a joint labour
of love, in the process of which we were privileged to consult friends
like Canons Liddon and Bramley, both then resident in Oxford, and others
who, like ourselves, had given much time to the study of the ancient
liturgical treasures of the Church.”[6]
Griffiths 87:36 - 87:38
Bright & Medd's translation, 5th
Edition (1910)
A new translation by Canon Warren is now promised.
What Bright and Medd have accomplished for the Latin version of the Prayer Book, a committee of Greek liturgical scholars, appointed by the S. P. C. K., is about to do for a new Greek translation. In a letter, dated February 23, 1912, Canon F. E. Brightman, of Magdalen College, Oxford, writes concerning this work:
“As to its character: it is not a revision at all, but an entirely new translation, into neither ‘ancient’ nor ‘modern’ Greek, but into ecclesiastical and liturgical Greek, the language of the Greek service-books, and with all attention that can be given to technicalities — in which, I think, existing versions have been apt to fail. There is generally a Greek technical word corresponding to a Western term — though in some cases it is necessary to transliterate the Western word.
"Except in a few places — practically confined, I think, to the rules about the reading of the Psalter and of the Rest of Holy Scripture, where slight modifications were made in 1872 by authority — it follows the text and arrangement of the book of 1662, without regard to modifications that have been made by the ‘typographorum audacia et temeritas.’
“Its size is that of the Oxford Press Book of Common Prayer, which is signed ‘Pica 16mo.’ — 7⅛ x 5¼ in.
“The title page is: ΒΙΒΛΙΟΝ | ΚΟΙΝΗΣ | ΠΡΟΣΕΥΧΗΣ | ΚΑΙ | ΤΕΛΕΣΕΩΣ ΤΩΝ ΜΥΣΤΗΠΙΩΝ | ΚΑΙ ΑΛΛΩΝ | ΘΕΣΜΩΝ ΚΑΙ ΤΕΛΕΤΩΝ ΤΗΣ ΕΚΚΛΕΣΙΑΣ | ΚΑΤΑ ΤΗΝ ΣΥΝΗΘΕΙΑΝ | ΤΗΣ ΕΚΚΛΕΣΙΑΣ ΤΗΣ ΑΓΓΛΙΑΣ- | ΣΥΝ | ΤΩ ΨΑΛΤΗΡΙΩ Η ΑΝΑΓΙΝΩΣΚΩΝΤΑΙ | ΕΝ ΤΗ ΕΚΚΛΗΣΙΑ- | ΚΑΙ | ΤΥΠΟΣ ΚΑΙ ΤΑΞΙΣ ΓΙΝΟΜΕΝΗ | ΕΠΙ ΚΑΤΑΣΤΑΣΕΙ, ΧΕΙΡΟΤΟΝΙΑ, ΚΑΙ ΚΑΘΙΕΠΩΣΕΙ | ΕΠΙΣΚΟΠΩΝ, ΠΡΕΣΒΥΤΕΡΩΝ, ΚΑΙ ΔΙΑΚΟΝΟΝ. | 'Εν ΛΟΝΔΙΝΩ | 'Εκδοθεν υπο της 'Εταιριας προς Προσαγωγην της Χριστιανικης Γνωσεως | 191—.
“The printing is being done by the Clarendon Press.”
Canon Brightman’s connection with this new work is simply that of an editorial adviser. “For it has been so far and will be, to the end, thoroughly worked over, and where necessary, rewritten by Greeks. It is, in part, this which is holding it up now.”
For translations of the Liturgy into Romaic, or Modern Greek, see Chapters XVII and XVIII.
Griffiths 87:39
[6] The J. P. Morgan library has the following Latin translations:
Haddon’s
of 1560 and two copies of 1594, the one Queen Elizabeth’s copy, the
other formerly the property of Archbishop Juxon; Durel, 1670 and 1703;
Parsell, 1713. — The General Theological Seminary, New York City, has the
Latin of 1551 (Aless); 1574 (Haddon); 1670 and 1687 (Durel); and a complete
file of Parsell’s; also the Greek of 1665. — The Whittingham Library,
Baltimore, Maryland, has Parsell (1706) and Bright and Medd (1869 and 1877);
also the Greek of 1665. — The Bishop Stubbs collection, now owned by the
Congregational Library at Boston, Massachusetts, contains a Durel, 1687
; two Parsell editions, viz., 1706 and 1720; the third ,of Harwood’s
editions, 1800; and the edition brought out by Parker in 1848, chiefly
a reprint of the Haddon edition of 1560. Parker’s edition is called ”excellent” by
St. Clair Tisdall. (Griffiths 87:33)
BIBLIOGRAPHY AND AUTHORITIES CONSULTED.
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