A compleat history of the canon and writers, of the books of the Old and New Testament, by way of dissertation, with useful remarks on that subject ... by L.E. Du Pin ... ; done into English from the French original.

SECT. IV. Of some other Oriental Translations of the Bible.

THE Gospel being preached to all Nations, and the Holy Scripture being the Foundation of the Christian Religion, which the Christans were obliged to read both in Public and Private, there is no doubt, but that from the first Esta∣blishment of Christianity among different Nations, the Scripture was translated in∣to their several Languages. St. Augustin in his Second Book of the Christian Do∣ctrine, observes, That the Holy Scripture was spread all over the World, by the Translations that were made of it in many different Languages: And upon the 105th Psalm, he says; That it is God's most signal Mercy, that he has been pleased to let the Scripture be translated into many Languages. St. Jerom, in his Preface upon the Gospel directed to Damasus, testifies; That in his Time, the Holy Scrip∣ture was translated into many Languages. St. Chrysostom in his First Homily upon the Gospel of St. John says; That the Syrians, the Egyptians, the Indians, the Persians, the Aethiopians and several other Nations had caused the Gospel to be translated into their Languages. Theodoret in his Fifth Book of the Remedy against the Passions of the Greeks affirms; That the whole World is fill'd with the Doctrine of the Apostles and of the Prophets, and that the Hebrew Books are not only translated into one Language; but also into those of the Romans, of the Egyptians, of the Persians, of the Indians, of the Armenians, of the Scythians and Sarmatians, in a Word, into all the Languages used by all Nations. Socrates and Sozomen tell us; That Ulphilas Bishop of the Goths, who lived about the middle of the Fourth Century, had translated the Holy Scrip∣ture into the Gothic Language. Pope John VIII. gave his Approbation by his Let∣ters to the Version made of the Holy Scripture into the Sclavonian. In short it is a Thing unquestionable, that, in all the Nations where there were any Christians, that spoke another Language besides the Latin and Greek, they had Translations of the Bible in their Native Languages. For though the Greek was current in the Eastern Empire, as the Latin was in the Western, there were nevertheless many both without and within the Empire, which had retained their ancient Native Languages; as the Syrians in some Provinces, under the Patriarch of Antioch, the Egyptians, or Coptes in Egypt, the Carthaginian, or Punick Tongue in Afri∣ca, &c. In these Places, though most People of any Note understood and spoke either Greek, or Latin, nevertheless the Country People and others of the Vulgar retain'd their ancient Language, and scarce understood any thing of Greek, or La∣tin: For which reason it was, that they found themselves obliged to read the Ho∣ly Scripture, to Preach and Perform the Church Office in their Native Languages. We have told you before, that the Syrians, that is to say, those of Isauria, of Os∣roëna and Mesopotamia had the Syriac Version of the Holy Scripture, St. James of Nisibe in Mesopotamia and St. Ephren of Edessa in Osroëna, explain'd the Holy Scrip∣ture in the Syriac Language, and writ several Books in the same Tongue, for the Instruction of the Faithful. It is sufficiently Manifest out of the Acts of the Council held at Berytus about the Cause of Ibas Bishop of Edessa, that the Bishops of Osroëna did not understand any other Language but the Syriac: For, Uranius Bishop of Himera in Osroëna being one of the Commissioners appointed for the Ma∣nagement of this Cause, they were obliged to make use of an Interpreter to ex∣plain to him in the Syriac Tongue, what the other spoke in Greek. And the Two other Bishops, to wit; Photius of Tyre and Eustathius Bishop of Berytus, could not understand Uranius without an Interpreter: So we may observe in the Council of Constantinople under Mennas, held under the Reign of Justinian, that several of the Bishops of the Provinces on the other side of the Euphrates had signed in the Syriac. From whence it is Manifest, not only that the Syriac was the current Language in Mesopotamia and Osroëna, but also that the Greek was not as much as understood by the Bishops, so that it would have been impossible for them to Instruct the People, and to Celebrate the Church Offices, unless they had had the Holy Scripture translated into their Native Tongue, and performed the Church Office in the same. The Religious History of Theodoret serves for a Confirmation of this Truth; for he observes, that in a certain Monastery composed of the Disciples of Eusebius be∣twixt Antioch and Berea, some of the Monks sung the Church Office in Greek, and some in their Native Language. In the 5th Chapter he relates; That St. Publius

of the City of Zeugma situate upon the Banks of Euphrates, having founded a Monastery about thirty Furlongs from that City, was obliged to cause the Church Office to be sung in Greek by those that understood that Language, and in the Sy∣riac by those which were ignorant of it, which was afterwards continued in this Monastery. St. Jerom in the Life of St. Paula tells us, that at the Funeral of this Holy Widow, it was ordered that the Psalms should be Sung in Hebrew, Greek, La∣tin and Syriac, not only for three Days together till such time that the Corps should be interred near the Manger of our Saviour, but also for a whole Week. Which shews that the Office was so regulated as to be performed in Syriac, Greek and Latin. It is related in the Life of St. Sabas (who lived towards the latter End of the Fifth Century) writ by one of his Disciples, that some Armenians being come to visit this Saint, he assigned them a particular Oratory, where they might sing to the Praise of God in their own Tongue each Saturday and Sunday; and that, their number increasing afterwards, he caused a New Church to be built for the other Christians, and gave the Old one to the Armenians, where they read the Gos∣pel and used their Liturgy in their own Language; that afterwards they received the Communion in the Greek Church, and that St. Sabas was contented to make them sing the Trisagion in Greek; the better to be assured that they should not add these Words: Who have suffered for us; pursuant to the Orders of Peter de Foulon, who usurped the Chair of Antioch, and was a favourer of the Eutychian Heresy. These Armenians who came to visit St. Sabas, would not have performed divine Service in their own Tongue in Palestine, unless they had been accustomed to it before; and consequently they could not read the Holy Scripture in the Armenian Tongue unless they had had a Translation of their own. St. Theodosius who was con∣temporary with St. Sabas, and Abbot of a Monastery near Jerusalem, had under his Tuition (as it is related by the Author of his Life) Three Monasteries, One composed of Greeks, the Second of Armenians and a Third of those called Besses, each of whom performed their Church Office in their Native Tongue, at the se∣ven Canonical Hours: But when they were to receive the Communion, they heard a Sermon each in their own Church and Language, and afterwards met al∣together in the great Greek Church, where they received the Sacrament. The Besses are a People of Thrace, which according to this Author, did read the Scrip∣ture and officiated in their Churches in a peculiar Language, which, is not un∣likely was the Sclavonian.

The Greek Language was neither understood nor spoke in Egypt, at least not by the common People, in the Thebais, and other Places remote from Alexan∣dria. St. Anthony did not understand Greek, for, when the Greek Philosophers came to consult with him, he could neither understand nor talk with them but by an Interpreter, as it has been observed by St. Athanasius in his Life. So when St. Paphnutius came to visit St. Anthony, he was forced to make use of an Interpre∣ter, because he did not understand the Greek, as it is related by Palladius in his Hi∣story of the Life of St. Paphnutius. But though St. Anthony did not understand Greek, he knew the whole Bible by Heart; His Disciples bestowed most of their time in Singing of Psalms, in Fasting and Praying, and in the Study of the Holy Scripture: From whence it is evident that the Bible was translated into another Language, such as they were well versed in, and that they sung their Church Of∣fice in the same. This is confirm'd by what we read in St. Athanasius of the Con∣version of St. Anthony; who happening to come into the Church at the same time, that they were reading the Gospel, where our Saviour advised the Young Rich Man, to sell all that he had, and to give it to the Poor and follow him; being touch'd by these Words, took a resolution to abandon all. He did not understand Greek, it was therefore not in Greek, but in the Egyptian Language, that the Gos∣pel was read at that time when he entred the Church. This is also confirm'd by the Testimonies of Palladius and Ruffinus. Palladius says, That St. John of Egypt could not talk with him but by an Interpreter; and Ruffinus, that St. Apollonius gave him three Monks to conduct him and his Companions to those Monasteries in Egypt that understood both the Greek and Egyptian Languages; these were questionless intended to be their Interpreters. It is beyond all doubt, that many of those Christians who led a retired Life in Thebaïs, did neither understand nor speak Greek, when at the same time the principal business of their Life was, to read and medi∣tate upon the Holy Scripture, and to learn a great Part of it by Heart. From whence it is evident that even since the first Ages of the Church, there was an Egyptian Translation of the Bible. This is the same Language which is now a days

called the Coptick, which some believe to have derived its Name from a certain City of Thebaïs called Copte; but it seems more probable, that the Word Copte is the same with that of Egypt, and that by corruption they did pronounce Gopte or Copte instead of Gypte. The Coptic at present contains abundance of Greek and Arabic Words. There are several Manuscripts of some Books of the Old Testament in the Coptic Language, and among others there is One of the Psalms, and a Volume containing the Twelve lesser Prophets, and Daniel, in the French King's Library. There is likewise another Manuscript there of the Four Evangelists, writ in Coptic by a Bishop of Damiata about five hundred Years ago; and another Manuscript of the Canonical Epistles, of the Acts of the Apostles, and a Coptic Liturgy. Father Kirker who has seen several Manuscripts of the Bible in the Coptic Language, is of Opinion, that the Coptes did the first time Translate the Scripture into their own Tongue, about the time of the Council of Nice. However it be, their Ver∣sions are much more Ancient than the Arabic Translations, which were not in∣troduced till after the Coptic was suppressed, and the Arabic succeeded instead of it, to be the Vulgar Language of the Country: Notwithstanding which, the Cop∣tic Translations were abolished in the Church Service, and this Language was re∣tained among the Men of Learning there, as the Syriac in other Countries, and the Latin among us. It is not improbable, but that the Coptic Versions of the Old Testament were done from the Greek of the Septuagint, which was much esteem∣ed in Egypt. The Coptes are Monophysites or Jacobites, their Patriarch resides at Cai∣ro, and takes also upon him the Title of Patriarch of Alexandria.

The Ethiopians and Abyssines depend on this Patriarch, who have taken most of their Books and Church Ceremonies from the Coptic Churches, and agree with them in Point of Religion. It is uncertain when they first received the Gospel; some make the Eunuch of the Queen Candace, who was baptized by St. Philip, their Apostle. Scaliger is of Opinion, that they were not converted till under the Reign of Justinian. When one Adad, a King of the Auxumites having made a Vow to turn Christian, if he vanquished the King of the Omerites, introduced the Christian Religion in Ethiopia after he had been Victorious over his Enemy. The antiquity of the Christian Religion among the Ethiopians, seems to be confirmed by several Customs, more Ancient than the Time of Justinian, as for instance that they keep both the Sabbath and Sunday, that they abstain from Blood, and of Things strang∣led. But it is possible, that they may have received these ancient Rites from some other Eastern Churches, where they were practised, according to the Prescription of some of the ancient Canons what we read in the Apology of St. Athanasius, that he ordained Frumentius Bishop of Auxume, is a convincing Proof, that already at that time there were some beginnings of the Christian Religion among this People. Since that time the Ethiopian Church has been always dependent on the Patriarch of Alexandria, and united with the Egyptian Church. The Ethiopian Language is derived from the ancient Assyrian or Chaldean, which is the Reason they call them∣selves Chaldeans. Their Language is very different from the ancient Chaldean, though there be a mixture in it of Chaldean, Hebrew and Arabic. The Language used by the Ethiopians now a-days, is far different from the ancient Ethiopian in their Books; and they have also two different Characters; One, the Syriac or Ho∣ly Character; the Second, the Common. It is without question, that the whole Bible was translated into the Ethiopian Language, and it is reported, that Mr. Gaul∣min had an ancient Manuscript of the whole Ethiopian Old Testament. But of all the Books of the Old Testament, there never was any printed but the Psalms and the Song of Solomon in the Ethiopian Language at Rome in the Year 1513. at Cologne in the Year 1518. and since that time in the Polyglotts. This Translation was made from the Greek of the Septuagint, or from some Coptic Version, done from the Septuagint. Ludolphus affirms, That the Ethiopian Bible contains likewise the Apocrypha, that is to say, those called Deutero-Canonical among us, together with the Proto-Canonical.

The whole Persian Empire never embraced the Christian Faith, nevertheless we are inform'd by the Ecclesiastical History, that there were many Christian Churches there. So we read in Eusebius, that a Persian Bishop was present at the Council of Nice. And so great was the encrease of the Christians, Churches and Bishops, in a little time, that Sapor King of Persia raised a general Persecution against them, and killed a great Number of Bishops, Priests and other Christians; it is related by So∣zomen in the Second Book of his History, 8th Chapter, &c. Yet was the Christian Religion not so entirely extinguish'd here, but that some sparks remained, and

Theodosius the Younger took upon him the Defence of the Christian Churches in Persia, which were in great Danger of being quite exterminated by their King. In the time of Cosroës, who was contemporary with Heraclius, there were yet a great Number of Christian Churches throughout Persia. We cannot reasonably doubt, but that the Christians in Persia always had a Translation of the Bible in their Tongue; but there is nothing left of it now a-days: And the modern Persian Language is nothing else but a mixture of several other Languages, being entirely degenerated from what it was in ancient Times. The Persian Translations of some Books of Scrip∣ture, which we now have, are of a very modern Date. The Pentateuch inserted in the English Polyglotts is translated by a certain Jew, called Tavose or Tavuse, from the Hebrew, for the Use of the Jews, and printed in Hebrew Characters, with the Hebrew Text, and with the Versions of Onkelos and Saadias at Constantinople in the Year 1551. Mr. Walton had Two Persian Manuscripts of the Psalms; one transla∣ted by a Portuguese White Fryar, and the other by some Jesuits, which he did not judge worthy to be inserted in his Polyglotts.

It is beyond all question, that many Ages past, the Christian Religion was esta∣blished in Armenia, and that there were great and flourishing Churches in those Parts. A certain Armenian Hermite, called Mesrop, whom they make contemporary with St. Chrysostom, is reputed the first Author of the Armenian Churches, and of the Armenian Translation of the Bible from the Greek and Syriac; but without any creditable Authority. Theodoret affirms, That in his Time the Bible was already translated into the Armenian Tongue, which is confirmed in the Lives of St. Sabas and Theodosius, cited by us before; but if we had not such ample Testimonies on our side, it is without question, that so soon as the Christian Religion was establish∣ed in Armenia, they had a Translation of the Bible in that Tongue; in our Age, Uscan an Armenian Bishop, being sent abroad by the Patriarch of Armenia, caused an entire Armenian Translation of the Bible to be printed at Amsterdam in the Year 1664, which is the same used among the Christians in those Parts; but its Antiquity is very uncertain. This Bishop passing from thence through France, made a be∣ginning with an impression of several of their Books relating to their Church Of∣fice, at Marseilles, where he died before it could be brought to perfection.

The Muscovites, Iberians or Georgians, and the Inhabitants of Colchis and Mingre∣lia have likewise Translations of the Holy Scripture in their respective Languages from the Greek, but they are not very Ancient.

Some are of Opinion, that St. Jerom translated the Holy Scripture into the Dal∣matian Tongue, founded upon a certain Passage in his Letter to Sophronius: Quo∣rum (Septuaginta) translationem diligentissimè emendatam olim meae Linguae hominibus dederim. Which has induced them to believe, that St. Jerom being a Native of Dalmatia, speaks in this Place of his Mother Tongue; but there is no doubt, but that he speaks here of the Latin, the common Language of the West, as may be seen in his Preface to Joshua, where speaking of his Latin Translation from the Hebrew, he says, that he offers it to those that understand his Language: Sciat me non in reprehensionem veterum nova cudere, sicut amici mei criminantur; sed pro virili parte offerre Linguae meae hominibus.

There are those also, who pretend, that St. Augustin makes mention of a Version of Psalms in the Punic Tongue in his Commentary upon the 118th Psalm; though he speaks not of the Holy Psalms in that Place, but only of the Alphabetical Songs, which were made in his Time, sometimes in the Punic, sometimes in the Latin Tongue; his whole meaning being no more than that they were not so exact to commence each Verse of these Songs by the same Letter, as it was observable in the 118th Psalm. Omnes Octonos Versus in Hebraicis Codicibus ab ea quae illis proponitur littera incipere, ab eis qui illas noverunt litteras nobis indicatum est, quod multò diligentius factum est, quàm nostri vel Latinè vel Punicè, quos Abecedarios vocant Psalmos facere con∣sueverunt. It is very uncertrin whether the Bible was ever translated into the Punic Tongue, the Latin being the common Language used in all the Cities of Africa, whereas the Punic was only retained among the Country Fellows and Slaves, as is evident from many Passages in St. Augustin. For it is manifest out of his Ser∣mons, that they preached generally in Latin in the Cities of Africa; in his four and twenty Sermons upon the Words of the Apostle, alledging a Punic Proverb, he tells them that he will give it them in Latin and not in the Punic Tongue, be∣cause that all of them did not understand the last: Latinè vobis dicam, quia Punicè non omnes nostis, which shews plainly that all his Auditors did not understand the Punic Tongue, but the Latin. The Alphabetical Psalm had been composed by St. Augustin for the benefit of the Vulgar and Ignorant Sort of People, which

was nevertheless done in Latin. It is also Evident out of St. Augustin, That the Bishops were not versed in the Punic Tongue, and that there were but few Priests, who understood it; for, he observes, that Valerius, his Predecessor, did not understand two African Country Fellows, who spake to him in the Punic Tongue; and out of his 173d Letter, that St. Augustin himself, and Crispin the Bi∣shop of Calamus being to speak before the Country People, were forced to make use of an Interpreter: And out of his 209th Letter: That he had chosen a cer∣tain Priest who understood the Punic Tongue, on purpose to send him to the Castle of Fussala, which demonstrates, that all the Priests were not versed in that Tongue. There is one single Passage in his 84th Letter, which seems to intimate, that there were but few in Africa who understood Latin: But this Place is adulterated, and in lieu of these Words: Sed cum Latina Lingua cujus inopia in nostris Regionibus Evan∣gelica dispensatio multum laborat; which are absolutely nonsense, it ought to be thus read: Sed cum Punicae Linguae inopia in nostris regionibus Evangelica dispensatio multum la∣boret. For it is beyond all dispute, that at Hippo, and in the other African Cities, Latin was the general Language they suck'd in with their Mothers Milk; because St. Augustin says of himself, that he had got the Latin Tongue by the kind Ex∣pressions of his Nurses of Tagasta, where he was born.

Generally speaking the Latin Tongue was spread and spoke all over the Western Empire; For, as St. Augustin observes, speaking of Rome, in his 19th Book, of the City of God, in the 5th Chapter: This proud City did not only put the Yoak upon the vanquish'd Nations, but likewise forced them to use the Latin Tongue. Pliny looks upon it as a particular Benefit done to Mankind by the Romans, when they made their Language the common tye of Commerce betwixt so many differ∣ent and barbarous Nations: Justus Lipsius speaking of the stupendious Progress of the Latin Tongue in the West, has these following Words: This Tongue, says he,

After 600 Years confinement, did spread all over the World, as well by the ma∣ny Roman Colonies, as by the Freedom of the Roman City bestowed upon those of other Nations, which was the occasion the Latin Tongue spread it self over far distant Countries, so, that Plutarch says, that already in his Time the Latin Tongue was spoken in all Parts. But this is chiefly to be understood of the We∣stern and Northern Parts. For the Greeks and Eastern Nations were not so forward in encouraging a Language, which they thought not near so refined as their own. But as for those of Africa, Gaul, Spain, Pannonia, and England they embraced it with a great deal of Joy, to that degree that this New Tongue by degrees thrust their ancient Languages out of Doors. Et inducto novo paulatim abolitum iverunt veterem sermonem. This is confirmed by Apuléus in reference to Africa, and by St. Cyprian, St. Augustin and some other Fathers of that Nation, in their Sermons. Strabo says of the Gauls under the Reign of Augustus, that they ought not to be called Barbarians, having with the Roman Language also taken up their Customs. He speaks to the same purpose of the Spaniards; as Velleius does of the Pannonians. Tacitus tells us, That Agricola had such an ascendant over the English, that they, who before that time disdain'd the Latin Tongue, be∣came desirous of attaining to its Perfection.

The Latin Tongue was therefore generally understood and spoken in all the Pro∣vinces of the Western Empire; and those Countries which were without the Li∣mits of the Empire, having not received the Christian Faith till for a considerable time after, what wonder is it if there are no ancient Translations of the Bible in these Languages extant, they having been used to read the Scripture and perform divine Service in the Latin Tongue, which was generally understood all over the World? But when these Barbarous Nations, that had no knowledge of the Latin Tongue, as the Goths, Sclavonians; Sarmatians and others began to embrace the Doctrine of Jesus Christ, they had likewise Translations of the Scripture in their respective Languages: But as they were useful only to them, so they were lost with them. Since that time the Face of Affairs in Europe being changed, and the Roman Western Empire being Canton'd out to many Nations, who have created so many different Monarchies, and received the Doctrine of the Gos∣pel, the Latin Tongue, which these Nations by degrees became to be acquainted with, was still retained in the publick Office of the Church. But in these latter Ages, the Latin Tongue being not so generally spoken, though the Latin has not been quite abolished in the publick Office of the Church, yet they found them∣selves under an obligation of instructing the People, and preaching the Word of God, as likewise of Translating the Bible into the Vulgar Languages, used among these different Nations; of which we shall treat in the following Chapter.