Tatian's Diatessaron: Composition, Redaction, Recension, and Reception James W. Barker Full Chapter Instant Download
Tatian's Diatessaron: Composition, Redaction, Recension, and Reception James W. Barker Full Chapter Instant Download
Tatian's Diatessaron: Composition, Redaction, Recension, and Reception James W. Barker Full Chapter Instant Download
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OUP CORRECTED PROOF – FINAL, 17/08/21, SPi
OX F O R D E A R LY C H R I ST IA N ST U D I E S
General Editors
Gillian Clark Andrew Louth
OUP CORRECTED PROOF – FINAL, 07/09/21, SPi
Tatian’s Diatessaron
Composition, Redaction,
Recension, and Reception
JA M E S W. BA R K E R
1
OUP CORRECTED PROOF – FINAL, 17/08/21, SPi
1
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Acknowledgments
The kernel of this book germinated in preparation for the 2016 annual meeting of
the Society of Biblical Literature. Led by Matthew R. Crawford and Mark
DelCogliano, the Development of Early Christian Theology unit convened a
panel on the Diatessaron. I thank them for inviting me to present, and I thank the
other presenters, Charles E. Hill, Nicholas Perrin, and Francis Watson, for such a
stimulating session. Jan Joosten, Ian N. Mills, Timothy B. Sailors, Ulrich Schmid,
and Nicholas J. Zola presented in a related session in 2017. Both sessions pro-
pelled Crawford and Zola’s 2019 edited volume, The Gospel of Tatian, to which I
contributed and from which I draw at the end of Chapter 2. Another section of
Chapter 2 overlaps with my forthcoming essay in The Oxford Handbook of the
Synoptic Gospels, edited by Stephen P. Ahearne-Kroll. Part of Chapter 3 originated
in my 2016 conference paper and overlaps with a 2020 article in New Testament
Studies; I appreciate the feedback I received from the journal’s anonymous
reviewer and from the general editor, Simon Gathercole.
I honed many of the skills for this project by participating in the 2015 National
Endowments for the Humanities Summer Institute entitled “The Materiality of
Medieval Manuscripts: Interpretation through Production” at the University of
Iowa, organized by Jonathan Wilcox with assistance from Timothy Barrett,
Heather Estelme, Cheryl Jacobsen, Julie Leonard, Erin Mann, Jesse Meyer, and
Sara Sauers. I learned so much from them and from my fellow participants, Scott
Bevill, Heather Blatt, Nancy Blomgren, Paul Gaffney, Susanne Hafner, Marjorie
Harrington, Jane Jeffrey, Eric F. Mason, Rhonda L. McDaniel, Rebecca Mouser,
Sarah Noonan, Paul Peterson, David Porter, Ellen K. Rentz, and Michelle M. Sauer.
More than fifty librarians, manuscript specialists, and assistants have directly
aided me over the past four years, and I am pleased to thank individually Flurina
Angus (Zentralbibliothek Zürich), Robert Arpots (Tilburg University Library),
Nicola Beech (British Library), Sandra Besser (Staats- und Universitätsbibliothek
Hamburg), Jen Burford (Oxford, Bodleian Library), Daniëlle van den Brink
(Hague, Royal Library), Alan Brown (Oxford, Bodleian Library), Helle Brünnich
Pedersen (Kongelige Bibliotek Copenhagen), Birgit Bucher (Staatsbibliothek
Berlin), Hasan Cobdak (Bayerische Staatsbibliothek Munich), Lorraine Coney
(Oxford, Bodleian Library), Thierry Dewin (Brussels KBR), Susanne Dietel
(Universitätsbibliothek Leipzig), Sebastian Doll (Staatsbibliothek Berlin), Kati
Döring (Bayerische Staatsbibliothek Munich), Lisa Dotzauer (Oxford, Bodleian
Library), Susanne Edelmann (Nürnberg Stadtsbibliothek), Matthias Eifler
(Universitätsbibliothek Leipzig), Emmanuelle Federbe (Valenciennes Bibliothèque),
OUP CORRECTED PROOF – FINAL, 17/08/21, SPi
vi Acknowledgments
Contents
List of Abbreviationsix
Introduction1
1. An Overview of Diatessaron Witnesses 7
1.1 Eastern Witnesses 7
1.2 Western Witnesses 9
1.3 Unrelated and Distantly Related Harmonies 18
1.4 The Dura Europos Fragment as a Bridge between
East and West 22
1.5 Summary 28
2. Tatian’s Compositional Practices 29
2.1 Mental Processes and Material Production 29
2.2 How Long was Tatian’s Diatessaron? 39
2.3 Tatian’s Authorial Expectations 42
3. Characteristics of the Diatessaron’s Sequence 44
3.1 Jewish Festivals and the Chronology of Jesus’s Ministry 44
3.2 A Nonviolent Conclusion to Jesus’s (First) Sermon at Nazareth 53
3.3 A Blessing upon Jesus’s Mother, Who Happens to be Nearby 54
3.4 Intercalating the Pharisees’ Warning after the Transfiguration 55
3.5 A Sukkoth Parade of Money Men 56
3.6 Gathering the Pharisees in Jerusalem 56
3.7 Tatian’s Redactional Tendencies 57
4. Quintessential Changes in the Western Archetype 59
4.1 Eliminating Redundancies 61
4.2 Combining the Sermon on the Mount/Plain and
Mission Discourse 66
4.3 Relocating Capernaum Miracles to Nain 67
4.4 Editorial Fatigue in the Return of the Twelve 68
4.5 Grouping the Shrewd Steward with the Sukkoth Money Men 70
4.6 Nicodemus, the Adulteress, and the Fig Tree 70
4.7 The Timing of Judas’s Suicide 73
4.8 The Western Recensionist’s Redactional Tendencies 73
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viii Contents
Bibliography 139
Scripture Index 149
Index of Medieval Manuscripts 153
Index of Modern Authors 155
Subject Index 156
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List of Abbreviations
Introduction
This book re-evaluates the sources, redaction, recension, and reception of Tatian’s
Diatessaron.1 In the late-second century, Tatian wrote Oratio ad Graecos, which
concludes with a self-description that he was born in the land of the Assyrians
and was instructed in the philosophy of the Greeks (42.1).2 Also, he twice
mentions Justin Martyr (Or. Graec. 18.2; 19.1), and Irenaeus claimed that Tatian
studied under Justin before veering into heresy (Haer. 1.28; SC 264).3 In the
fourth century, Eusebius of Caesarea said that Tatian constructed ‘the Diatessaron’
(τὸ διὰ τεσσάρων; Hist. eccl. 4.29.6; GCS NF 6), meaning that Tatian’s Gospel came
‘out of the four’ that Eusebius deemed canonical (Hist. eccl. 3.24–25). I follow
Matthew Crawford in accepting the traditional attribution of the Diatessaron to
Tatian.4 Unfortunately, the Diatessaron had already gone missing in antiquity,
and modern scholars work with numerous witnesses to discern how Tatian made
his harmony.
Regarding terminology, I interchangeably refer to the Diatessaron as a harmony
and a Gospel. Crawford has argued persuasively that Tatian called his work “the
Gospel,” not the Diatessaron; Crawford adds that the term “harmony” might
detract from understanding the composition as a full “Gospel.”5 Francis Watson
refers to the Diatessaron as “a gospel rather than gospel harmony;”6 Watson
means that a harmony would be subordinate to its sources, while a Gospel would
be authoritative in its own right.7 Nicholas Zola similarly connects the nomenclature
1 Emily J. Hunt’s Christianity in the Second Century: The Case of Tatian (London: Routledge, 2003)
offers an excellent overview of Tatian’s intellectual milieu.
2 For the text of the Oratio, I have used Edgar J. Goodspeed, ed., Die ältesten Apologeten (Göttingen:
Vandenhoeck & Ruprecht, 1915).
3 Tatian’s alleged heresies were forbidding marriage and denying Adam’s salvation. Eusebius quotes
this testimony in Hist. eccl. 4.29.3.
4 Matthew R. Crawford, “‘Reordering the Confusion’: Tatian, the Second Sophistic, and the
So-Called Diatessaron,” ZAC 19 (2015): pp. 235–6.
5 Matthew R. Crawford, “Diatessaron, a Misnomer? The Evidence from Ephrem’s Commentary,”
Early Christianity 4 (2013): p. 365.
6 Francis Watson, “Towards a Redaction- Critical Reading of the Diatessaron Gospel,” Early
Christianity 7 (2016): p. 96.
7 Francis Watson, “Harmony or Gospel? On the Genre of the (So-Called) Diatessaron,” in The
Gospel of Tatian: Exploring the Nature and Text of the Diatessaron, ed. Matthew R. Crawford and
Nicholas J. Zola, RJT 3 (London: T&T Clark, 2019), p. 70.
Tatian’s Diatessaron: Composition, Redaction, Recension, and Reception. James W. Barker, Oxford University Press.
© James W. Barker 2021. DOI: 10.1093/oso/9780192844583.003.0001
OUP CORRECTED PROOF – FINAL, 17/08/21, SPi
2 Tatian ’ s Diatessaron
of harmony versus Gospel with the question whether Tatian intended to supplement
or supplant the fourfold gospel.8
I have argued elsewhere that Tatian could not have reasonably expected to
replace his source texts,9 and I do not draw a sharp distinction between
“harmony” and “Gospel.” By calling the Diatessaron a harmony, I simply mean
that we know Tatian’s sources and can discern how intricately he combined them.
In my mind, a harmony is necessarily derivative, but that need not diminish the
text’s prestige or the evangelist’s accomplishments. While Tatian apparently added
no original content to the fourfold gospel, the Diatessaron hardly lacked
originality. If anything, I hope that my study accentuates Tatian’s creativity, and I
agree that the Diatessaron should be read as a Gospel in its own right.
William Petersen masterfully compiled the history of Diatessaron research
through 1992,10 and Ulrich Schmid outlined key developments through 2009.11
Here I simply want to sketch the trajectory leading to my study. Johann Christian
Zahn is the “father of modern Diatessaronic studies,”12 and in the early nineteenth
century he was comparing the foremost eastern and western witnesses to Tatian’s
text, the Arabic harmony and the Latin Codex Fuldensis respectively.13 By the
end of the nineteenth century, there were critical editions of both harmonies,14
and there was a modern Latin translation of the Armenian version of Ephrem’s
commentary on the Diatessaron.15 The Middle Dutch Cambridge, Liège, and
Stuttgart harmonies had also emerged.16
8 Nicholas J. Zola, “Evangelizing Tatian: The Diatessaron’s Place in the Emergence of the Fourfold
Gospel Canon,” PRSt 43 (2016): p. 399.
9 See my essay, “Tatian’s Diatessaron and the Proliferation of Gospels,” in The Gospel of Tatian:
Exploring the Nature and Text of the Diatessaron, ed. Matthew R. Crawford and Nicholas J. Zola, RJT
3, (London: T&T Clark, 2019), pp. 111–41, which I summarize in §2.3.
10 William L. Petersen, Tatian’s Diatessaron: Its Creation, Dissemination, Significance, and History in
Scholarship, VCSupp 25 (Leiden: Brill, 1994).
11 Ulrich B. Schmid, “The Diatessaron of Tatian,” in The Text of the New Testament in Contemporary
Research: Essays on the Status Quaestionis, ed. Bart D. Ehrman and Michael W. Holmes, NTTSD 42
(Leiden: Brill, 2013), pp. 115–42.
12 Petersen, Tatian’s Diatessaron, 92.
13 Johann Christian Zahn, “Ist Ammon oder Tatian Verfasser der ins Lateinische, Altfränkische
und Arabische übersetzten Evangelien- harmonie? und was hat Tatian bei seinem bekannten
Diatessaron oder Diapente vor sich gehabt und zum Grunde gelegt?” Analekten für das Studium der
exegetischen und systematischen Theologie 2.1 (1814): pp. 165–210.
14 Ernest Ranke, ed., Codex Fuldensis (Marburg and Leipzig: N. G. Elwert, 1868); Augustinus
Ciasca, ed., Tatiani Evangeliorum harmoniae arabice (Rome: Typographia Polyglotta, 1888).
15 Jean Baptiste Aucher and Georg Moesinger, eds., Evangelii concordantis expositio facta a Sancto
Ephraemo Doctore Syro (Venice: Lazari, 1876); the Armenian version had been published in 1836
(Petersen, Tatian’s Diatessaron, p. 114 n. 111).
16 J. Armitage Robinson (“Tatian’s Diatessaron and a Dutch Harmony,” The Academy 45 (1894):
pp. 249–50) mentioned the Cambridge and Liège harmonies; see also Jan Bergsma, De Levens van
Jezus in het Middlenederlandsch, 3 vols. Bibliotheek van Middelnederlandsch letterkunde 54, 55, 61
(Leiden: A. W. Sijthoff, 1895–8), which printed the Liège and Stuttgart harmonies on facing pages.
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Introduction 3
Evidence suggests that the macrolevel sequence of one pericope after another is
likely to be more stable than the microlevel sequence of one word after another,
since in the transmission of harmonies it takes a minor editorial intervention to
rearrange the words within an episode but a major intervention to relocate an
entire episode somewhere else in the narrative sequence.23
17 J. Hamlyn Hill, ed. and trans., The Earliest Life of Christ Ever Compiled from the Four Gospels
Being the Diatessaron of Tatian (Edinburgh: T&T Clark, 1894), pp. 31–6.
18 F. C. Burkitt, “Tatian’s Diatessaron and the Dutch Harmonies,” JTS 25 (1924): pp. 114–20.
19 Theodor Zahn, Forschungen zur Geschichte des neutestamentlichen Kanons der altkirchlichen
Literatur, Teil I: Tatian’s Diatessaron (Erlangen: Andreas Deichert, 1881); Theodor Zahn, “Die
Geschichte von Tatians Diatessaron im Abendland,” NKZ 5 (1894): pp. 85–120; Petersen, Tatian’s
Diatessaron, pp. 126–9.
20 Burkitt, “Tatian’s Diatessaron,” pp. 124–30.
21 Petersen, Tatian’s Diatessaron, pp. 22–4; cf. Jan Joosten, “Tatian’s Sources and the Presentation of
the Jewish Law in the Diatessaron,” in The Gospel of Tatian: Exploring the Nature and Text of the
Diatessaron, ed. Matthew R. Crawford and Nicholas J. Zola, RJT 3 (London: T&T Clark, 2019), p. 62.
22 Tjitze Baarda, Essays on the Diatessaron (Kampen: Kok Pharos, 1994); Jan Krans and Joseph
Verheyden, eds., Patristic and Text-Critical Studies: The Collected Essays of William L. Petersen,
NTTSD 40 (Leiden: Brill, 2012).
23 Matthew R. Crawford and Nicholas J. Zola, “Introduction,” in The Gospel of Tatian: Exploring the
Nature and Text of the Diatessaron, ed. Matthew R. Crawford and Nicholas J. Zola, RJT 3 (London:
T&T Clark, 2019), p. 6.
OUP CORRECTED PROOF – FINAL, 17/08/21, SPi
4 Tatian ’ s Diatessaron
They add that a better understanding of the Diatessaron’s order would illuminate
“Tatian’s own editorial techniques and strategies.”24 Along these lines, I published
an article on the chronology of Jesus’s ministry in the Diatessaron (see also
§3.1),25 and this book offers the first full-scale investigation of the Diatessaron’s
narrative sequence.
My methodology is straightforward. I begin by comparing the order of
pericopes across every extant witness to the Diatessaron. For the western
witnesses, I have worked with images of the manuscripts rather than editions
wherever possible, because sometimes paratextual features can be just as
important as the text itself. When sources disagree in order, I use redaction
criticism to determine which one is more likely to be derivative.26 Arguments
from order have been called into question when studying the Synoptic Problem,27
since different theories can dictate a priori who changed whose order. Yet even in
Synoptic studies, there are discernible tendencies, such as Luke’s repositioning
events earlier in the narrative.28 The Diatessaron proves much easier, for there is
no question that Tatian was working with the fourfold gospel.29
The main question is how to sort the different witnesses to the Diatessaron. My
findings confirm the priority of the eastern sources. Accordingly, the western
witnesses attest a thoroughgoing recension of Tatian’s Gospel. The most crucial
aspect of my study is what to do when the western harmonies disagree among
themselves. The prevailing theory is that the Middle Dutch and Middle High
German Stuttgart, Liège, and Zurich harmonies directly descend from the Latin
Fuldensis text. Schmid writes:
Introduction 5
My book not only offers “better evidence” but also reveals the generalization
“broadly speaking” to be highly problematic. That is, the Middle Dutch and
Middle High German harmonies do not agree with Fuldensis at every turn. And
in rare, yet significant instances, the Stuttgart–Liège–Zurich harmonies align
with the Arabic harmony in ways that cannot reasonably be explained as
accidental.
I am deeply indebted to Schmid’s painstaking analysis of the Latin harmony
tradition, and he has precisely demonstrated that medieval texts such as the
Munich harmony and Peter Comestor’s Historia Evangelica derive from Fuldensis
(see §1.3).31 And in some cases, Schmid and August den Hollander have shown
conclusively that medieval glossed manuscripts of the Fuldensis text explain
aspects of the Liège harmony.32 Conversely, I can show that the glossed
manuscripts fail to explain key differences in the Middle Dutch and Middle High
German harmonies’ narrative sequence, as compared with Fuldensis. If the same
redactional criteria are applied equally across the board, then sometimes these
vernacular harmonies preserve a more primitive sequence than Fuldensis does.
Moreover, while Hollander and Schmid have jettisoned the theory of an Old Latin
Diatessaron,33 I have discerned clear traces of the Old Latin Gospels preserved in
Middle Dutch, wording that cannot be explained by Fuldensis or any of its glossed
copies (see §6.4.2). In the end, I argue that Fuldensis and the Stuttgart–Liège–
Zurich harmonies are twin branches descending from a Western Archetype in
Old Latin; I leave open the possibility that the archetype also circulated in Greek.
Chapter 1 provides an overview of witnesses to the Diatessaron. I maintain the
traditional geographic distinction between eastern and western sources. Ephrem’s
commentary and the Arabic harmony are the most important eastern texts
preserving Tatian’s narrative sequence, and the western witnesses comprise
Fuldensis and its copies along with the Stuttgart–Liège–Zurich harmonies. I also
6 Tatian ’ s Diatessaron
defend the Dura fragment as a witness to the Diatessaron, one that potentially
bridges the eastern and western branches.34
Chapter 2 elucidates Tatian’s compositional practices. He had to know the
Gospels’ contents remarkably well via repetitive reading. Whether as an individual
or in a group, Tatian could manipulate four source texts simultaneously, and he
could have written on waxed tablets, bookrolls, and codices. I also calculate that
the Diatessaron would have been 78 percent as long as the fourfold gospel, which
would save approximately five days of copying. Tatian lived in an era of Gospel
proliferation, and I consider that his most reasonable expectation would have
been for his Gospel to be read alongside—not instead of—its eventually canonical
counterparts.
Chapter 3 identifies the main characteristics of the Diatessaron’s sequence. The
chronology of Jesus’s ministry is paramount, for the Diatessaron included all
the festivals from the Gospel of John, but Tatian rearranged the feasts and some
of the events surrounding them. Also, Tatian thematically clustered characters
and events.
Chapter 4 introduces quintessential changes common to all the western
sources. An anonymous recensionist methodically eliminated perceived
redundancies. The recensionist also relocated Jesus’s long mission discourse as an
extension of the Sermon on the Mount. Other alterations, interpolations, and
relocations confirm that the western witnesses are dependent on the narrative
sequence of the eastern ones.
Chapters 5 and 6 reveal a bifurcation in the western witnesses. The Latin Codex
Fuldensis and its copies fall to one side, and the Stuttgart–Liège–Zurich
harmonies stand opposite. Chapter 5 identifies interpolations, relocations, and an
elimination in the Middle Dutch and Middle High German harmonies; in these
cases, the Fuldensis text is primary. Chapter 6, however, argues for the priority of
the Stuttgart–Liège–Zurich harmonies at three crucial points. Without special
pleading, the priority of Fuldensis cannot be maintained in every instance.
Chapter 7 defends the Western Archetype as a sufficient hypothesis. In other
words, Fuldensis is the sibling, not the parent, of the Stuttgart–Liège–Zurich
harmonies. Glossed copies of the Fuldensis text cannot explain characteristics of
the vernacular harmonies, and a lost Old Latin Gospel harmony deserves strong
reconsideration.
The Conclusion summarizes my findings and charts paths for further study. In
particular, the Stuttgart harmony needs to be considered right alongside Fuldensis
and the Arabic harmony in future Diatessaron studies. Finally, for reference
throughout this study, the Appendix provides a detailed chart comparing the
narrative sequences of the Arabic harmony, the Stuttgart–Liège–Zurich har
monies, and Codex Fuldensis.
34 Carl H. Kraeling, ed., A Greek Fragment of Tatian’s Diatessaron from Dura, SD 3 (London:
Christophers, 1935).
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1
An Overview of Diatessaron Witnesses
For narrative sequence, the main eastern witnesses to the Diatessaron are the
Arabic harmony, Ephrem’s commentary, and Aphrahat’s Demonstrations.1
The Arabic harmony is the single most important Diatessaron witness in the
east.2 The oldest extant MS is from the Vatican Library (Vat.ar. 14) and is dated to
1 For Tatian’s wording, there are additional eastern witnesses, such as the commentaries on the
separate Gospels by Ishoʿdad of Merv in the ninth century and Dionysius (aka Jacob) bar Salibi in the
twelfth century.
2 See esp. Peter Joosse, “An Introduction to the Arabic Diatessaron,” OrChr 83 (1999): pp. 72–129;
see also William Petersen, Tatian’s Diatessaron: Its Creation, Dissemination, Significance, and History in
Scholarship, VCSupp 25 (Leiden: E.J. Brill, 1994), pp. 133–8. Hope W. Hogg’s English translation
appeared in Allan Menzies, ed., Ante-Nicene Fathers, vol. 9, 5th ed. (New York: Charles Scribner’s,
1906), pp. 42–130. I do not object to the designation “Arabic Diatessaron,” since I argue that this
harmony is the closest we can get to Tatian’s narrative sequence. I nonetheless refer to it as the “Arabic
harmony” throughout this book.
Tatian’s Diatessaron: Composition, Redaction, Recension, and Reception. James W. Barker, Oxford University Press.
© James W. Barker 2021. DOI: 10.1093/oso/9780192844583.003.0002
OUP CORRECTED PROOF – FINAL, 17/08/21, SPi
8 Tatian ’ s Diatessaron
the twelfth or thirteenth century.3 Augustinus Ciasca used that MS along with a
fourteenth-century Vatican MS (Borg.ar. 250) for his 1888 edition.4 A.-S. Marmardji’s
1935 edition is based on additional MSS,5 some of which identify Ibn at ̣-Ṭayyib
(died 1043) as the translator. The source language was undoubtedly Syriac,
although the underlying text had been conformed to the Peshitta, so the Arabic
harmony does not necessarily reflect Tatian’s wording in every instance.6 More
importantly, the Arabic harmony is indispensable for discerning Tatian’s narrative
sequence.7 A new critical edition remains the foremost desideratum in
Diatessaron studies.
3 https://digi.vatlib.it/view/MSS_Vat.ar.14.
4 Augustinus Ciasca, Tatiani Evangeliorum harmoniae arabice (Rome: Typographia Polyglotta, 1888).
5 A.-S. Marmardji, Diatessaron de Tatien (Beirut: Imprimerie Catholique Beyrouth, 1935).
6 Joosse (“An Introduction to the Arabic Diatessaron,” p. 127) points out that even when the
Arabic harmony diverges from Ephrem’s commentary due to the Peshitta’s influence, the harmony
may still attest Tatian’s text, so variants must be weighed case by case.
7 The main discrepancy among Arabic MSS is the placement of the genealogies. Vat.ar. 14 (et al.)
includes each one in its canonical location, whereas Borg.ar. 250 (et al.) appends the genealogies after
the ascension and conclusion to the harmony.
8 Christian Lange (Ephraem der Syrer: Kommentar zum Diatessaron, 2 vols., Fontes Christiani 54,
(Turnhout: Brepols, 2008), vol. 1, pp. 53–55, 81–106) makes a strong argument that the commentary
comes from a school associated with Ephrem rather than Ephrem himself.
9 For the Syriac, see Louis Leloir, ed. and trans., Saint Éphrem: Commentaire de l’Évangile
Concordant (Chester Beatty MS 709), 2 vols., CBM 8 (Dublin: Hodges Figgis & Co., 1963 [vol. 1];
Leuven: Peeters, 1990 [vol. 2, additional folios]); for the Armenian, see Louis Leloir, ed. and trans.,
Saint Éphrem: Commentaire de l’Évangile Concordant, version arménienne, 2 vols., CSCO 137, 145
(Leuven, 1953–4); for an English translation, see Carmel McCarthy, ed. and trans., Saint Ephrem’s
Commentary on Tatian’s Diatessaron: An English Translation of Chester Beatty Syriac MS 709 with
Introduction and Notes, Journal of Semitic Studies Supplement 2 (Oxford: Oxford University Press, 1993).
10 Lange, Kommentar zum Diatessaron, vol. 1, pp. 56–66.
11 Louis Leloir, Le Témoignage d’Éphrem sur le Diatessaron, CSCO 227 (Leuven: CSCO, 1962).
12 F. C. Burkitt, “Tatian’s Diatessaron and the Dutch Harmonies,” JTS 25 (1924): pp. 115–16;
Petersen, Tatian’s Diatessaron, 138.
13 Petersen, Tatian’s Diatessaron, p. 135.
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I divide the western witnesses into two branches. One comprises the Latin Codex
Fuldensis, its copies, and its translation into Old High German. The other
comprises the Middle Dutch and Middle High German Stuttgart–Liège–Zurich
harmonies. These western witnesses are clearly related, but one of my main
contentions throughout this book is that these medieval vernacular harmonies do
not derive from exant Latin MSS as easily as recent scholarship has claimed.
580
586
578-580
Exciting causes,
578
576
575
578
Predisposing causes,
575
History,
574
586
Acute Alcoholism
586-598
Symptoms,
587
594
Effects of different alcohols,
589-591
597
596
of convulsive form,
593
of corrosive poisoning,
596
of irregular form,
592
of maniacal form,
592
of ordinary form,
587
Pathological anatomy,
595
Varieties,
588
Chronic Alcoholism
598-633
599
Atheroma in,
612
607
615
612
Cerebral,
616
626
,
630
Dyspeptic,
601
602
Genito-urinary disorders,
612-614
602
610-612
Insanity, alcoholic,
630-633
Intestinal disorders,
601
613
607
603-607
614
608
624
Motion, disorders of,
620
599
614
616
Obesity in,
615
Paralysis, alcoholic,
621
610
Psychical disorders,
624
607
619
615
622
Spinal disorders,
619
Tremor in,
620
Visceral derangements,
599
625
Dipsomania
635
636
637
Hereditary Alcoholism
634
Prognosis,
639
Synonyms,
573
Treatment,
640
642
,
644
641
642
645
641
642
643
642
645
,
646
645
641
645
646
643
646
Diet in,
643
,
644
Emetics in,
642
643
644
646
of acute form,
641
of chronic form,
642
of delirium tremens,
644
645
641
642
645
646
Prophylaxis,
640
642
Quinia and opium, use of,
642
643
645
646
641
643
646
119
Allochiria in tabes dorsalis,
832
691
689
136
641
,
642
643
989
1229
1229
28
Amputation, question of, in tetanus,
559
1238
in catalepsy,
338
in cerebral anæmia,
788
in chorea,
456
in epilepsy,
502
in hysteria,
286
in hystero-epilepsy,
311
in migraine,
414
1232
in vaso-motor neuroses,
1256
867
1218