Overall, the researchers have found that the long-hidden sections of the codex differ both in style and content from Codex Selden.
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And radiocarbon dating revealed the blank pages of bark paper found with the codex pegged them to around 1230 AD.A detail from the Grolier Codex.
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In comparison, "CoDex 1962" — vast, riverine — is bloated.
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Dating to around 1560 and known as Codex Selden, or Codex Anute, the manuscript is also just one of five surviving ones from the Mixteca region in present-day Oaxaca.
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They had to use an old codex for encoding video.
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But "CoDex 1962" toys with every genre under the sun.
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With a codex, you can get interactive with the text.
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Cultural Codex was created in response to our ongoing dialogue.
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"We felt the codex needed to be part of the picture," said Fred Schroeder, the curator of the "Codex Leicester" for Mr. Gates, and as homecomings go, Florence was the logical site for that celebration.
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"CoDex 1962" applauds the aim, but distrusts his means and motive.
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I love the V-Moda Crossfade II Wireless Codex Edition headphones.
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The Grolier Codex is the oldest known manuscript in ancient America.
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Compared to most puzzles, cracking Codex Silenda is a distinctly physical experience.
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Researchers believe the Grolier codex dates back to the early 13th century.
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It is from him the Codex derives one of its many names.
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CODEX 21 A Trilogy By Sjon Translated by Victoria Cribb 19623 pp.
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Cultural Codex would do well to home in on indigenous cultures alone.
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"The young authors on Codex went out and spread the word," he says.
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The villains of "CoDex 1962" believe in the power of isolation, and segregation.
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But that won't be the case with puzzle designer Brady Whitney's Codex Silenda.
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Riss described Codex as a "much more lax body" than the European Commission.
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The exhibition uses technological tools to better explain the codex "and the extraordinary value of ideas it contains," said the Leonardo expert Paolo Galluzzi, who is the director of the Museo Galileo in Florence and the curator of the codex exhibition.
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"This is a very fragile industry now," Codex Group CEO Peter Hildick-Smith said.
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The Codex Silenda isn't just some custom creation for you to drool over, however.
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Known as Codex D, the manuscript is in a museum in Castelfiorentino, near Florence.
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He blogs at Slate Star Codex, where a version of this piece first appeared.
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You can see the Codex Amiatinus, the earliest surviving complete Christian Bible in Latin.
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In the codex of sins, plain cheese pizza is a misdemeanor, not a felony.
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"It's exciting for the codex to pay visit to its birthplace," Mr. Schroeder said.
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For those who want to upgrade, there's a limited time trade-in program: customers can turn in their Crossfade 2 Wireless to purchase the Codex Edition for $100 or turn in the gen 1 Crossfade Wireless to purchase the Codex Edition for $150.
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Mr Abbadi gave the library his precious 16th-century copy of the Codex of Justinian.
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The V-Moda Crossfade II Wireless Codex Edition could be the best looking headphones available.
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The V-Moda Crossfade II Wireless Codex Edition headphones feel like they'll last a lifetime.
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The anxiety-laced opener "Codex Hammer" sets the tone for the rest of the album.
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With the help of Nathanael Busch of Germany's Siegen University and other collaborators, Glassner was able to identify the text as belonging to Der Rosendorn, making it only the third known copy of the poem, the others being the Dresden Codex and the Karlsruhe Codex.
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One is the Codex Sinaiticus, a fourth century CE codex comprising the books of the Old Testament, the books of the Apocrypha, the New Testament, and some other Christian documents called the Epistle of Barnabas and the Shepherd of Hermas, all written in Greek.
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"The authors present a very strong case for the authenticity of the Grolier Codex," Yates concludes.
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In Vegas, Seeley has started his own program, Codex, for students from ages 5 to 18.
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Dr. Seales had not tackled a codex, which unlike a scroll has writing on both sides.
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And part of what makes the codex so valuable is that it is a malleable technology.
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I even loved delving into the lore-filled codex to learn about the various factions and characters.
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"CoDex 1962" gathers three linked works—published in Icelandic in 1994, 2001 and 2016—into one volume.
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Made entirely of laser-cut wood, the Codex Silenda is half book and half mind-boggling challenge.
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The codex entry describing early space flight, AKA modern space flight to us in the real world.
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They also unveil the invisible labor invested in the complex creation of a codex, scroll, or manuscript.
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The Dresden codex is considered the most precious, as the oldest (from around 1250) and best preserved.
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Leonardo's "Codex Atlanticus," a bound set of drawings and writings, lists the completion of eight St. Sebastians.
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Mr. Galluzzi recently curated an exhibit of the Codex Leicester, Leonardo's scientific writings, at the Uffizi Galleries.
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V-Moda has announced a variant of its Crossfade 2 Wireless headphones called the Codex Edition that will support additional codecs as well as a new program with Best Buy Magnolia stores that will allow people to personalize their Codex Edition headphones with 3D printing or laser engraving.
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But then there's Codex Silenda—a gorgeous, wooden book of brainteasers that is itself a multi-part mystery.
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You Must Solve a Puzzle to Turn Every Page in This Beautiful Wooden Book Brady Whitney's Codex Silenda.
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The Codex, also called the Mapa de Ecatepec-Huitziltepec, has been in private collections for over 100 years.
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"This ship sailed years ago," said Peter Hildick-Smith, president of Codex-Group, a book audience research firm.
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Although the space is narrow and crammed with plywood shelving, Codex also holds poetry readings and book releases.
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"CoDex 1962" raised me up, let me down and consumed me for the better part of a week.
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Objects drawn from private collections include the "Codex Leicester," a set of scientific writings owned by Bill Gates.
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It also used that particular-to-games feeling of embodiment to move beyond the cutscenes and codex entries.
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Bill Gates, for instance, is the owner of the famous Codex Leicester, an original collection of Leonardo's scientific writings.
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Mexico quickly freed him, claiming that the codex had been illegally exported from its homeland in the 19th century.
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Fake News Codex (FN), widely quoted by Snopes and others, maintained by web developer and data designer Chris Herbert.
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"For that reason, we feel vindicated and also (to be) fully in compliance with the (compensation) codex," Witter said.
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The World Trade Organization uses Codex guidelines as its benchmark to adjudicate trade disputes involving food and pesticide matters.
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They're the diehards, people getting legitimately excited for events like N7 day, and reading codex entries during their lunch.
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You can rip a codex in half so it's easier to carry around and dip into during your commute.
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Cultural Codex invites anyone to contribute stories and experiences that record aspects of indigenous cultures they want to celebrate.
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"The current acceptable limit for benzoates by the Codex Alimentarius Commission is set to be 250mg/kg," he told CNN.
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Thirty-six percent of book buyers read only print books, according to a 2000 survey conducted by the Codex Group.
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You'll have to assemble the codex yourself because all of the $150 pre-assembled versions have already been spoken for.
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A first 330 bottles, based on a design found in da Vinci's Codex Windsor, will be auctioned later this year.
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The series, titled "Codex Rodriguez-Mondragón," after her father's and mother's surnames, serves as a curious record of our time.
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But Maria L. Fredericks, the Morgan Library's head book conservator, had determined that the little codex was unfit to travel.
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The residue limits are in line with those used by Codex Alimentarius, a collection of internationally recognised food safety standards.
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"CoDex 1962" is the newly translated triptych by the Icelandic fabulist Sjon, heralded as an heir to Kafka and Borges.
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We're still working out the kinks with e-books, but at this point, the codex is out of beta testing.
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Central to this exhibition is another colonial manuscript that Rodriguez encountered in her research, the Codex de la Cruz-Badiano.
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"He's defying the laws of gravity," said Peter Hildick-Smith, president of the Codex Group, which analyzes the book industry.
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In 1994, Bill Gates paid $30.8 million at Christie's for the "Codex Hammer" notebook, containing 300 drawings and scientific writings.
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The codices from this group include Codex Zouche- Nuttall; Codex Vindobonensis Mexicanus I; Codex Selden; Codex Bodley; and Codex Colombino. The Borgia group are believed to have been created in the Mixteca-Puebla region of central Mexico and they contain calendrical and ritual information. This group includes the Codex Borgia; Codex Cospi; Codex Laud; Codex Fejérváry-Mayer; and Codex Vaticanus B. Maya codices contained calendrical, astronomical and ritual information and are well known for being the source of today’s understanding of Maya civilization. The surviving pre- Hispanic Maya codices include the Dresden Codex; Paris Codex; and Madrid Codex (Maya).
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This manuscript is the Latin version translated (1450–1499) by Lorenzo Valla, decorated by Francesco di Antonio del Chierico, and dedicated to Pope Nicholas V. The most important manuscripts include: Codex Parisinus suppl. Gr. 255, Codex Vaticanus 126, Codex Laurentianus LXIX.2, Codex Palatinus 252, Codex Monacensis 430, Codex Monacensis 228, and Codex Britannicus II, 727.Histories: book 3.
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The Bodleian Library holds four other Mesoamerican codices: Codex Laud, Codex Mendoza, Codex Selden and the Selden Roll.
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The Codex Writers' Group (aka "Codex") is an online community of active speculative fiction writers. Codex was created in January 2004.
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It is a palimpsest, the whole book is known as Codex Guelferbytanus 64 Weissenburgensis. The upper text is in Latin, it contains Isidore of Seville's Origines and his six letters. The lower text of the codex belongs to several much earlier manuscripts, such as Codex Guelferbytanus A, Codex Guelferbytanus B, and Codex Carolinus.
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Nine of these 12 codices were collated for Küster by the abbé de Louvois: codex 285, M, 9, 11, 119, 13, 14, 15, and Codex Ephraemi. Currently they are housed in the Bibliothèque nationale de France in Paris. Codex 78 was collated by Boerner, codex 42, and Codex Boernerianus by Küster himself.
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In its content, it is similar to Codex Bodley and Codex Borgia. It is published (with an "Introduction" by C. A. Burland) in Volume XI of CODICES SELECTI of the Akademische Druck- u. Verlagsanstalt, Graz. The Bodleian Library holds four other Mesoamerican codices: Codex Bodley, Codex Mendoza, Codex Selden and the Selden Roll.
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The Codex Arundel is recognized as second in importance to the Codex Atlanticus.
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Fragment from Codex Vindobonesis Codex Vindobonensis Mexicanus I, also known as Codex Vindobonensis C, or Codex Mexicanus I is an accordion-folded pre- Columbian piece of Mixtec writing. It is a ritual-calendrical and genealogical document dated to the 14th century.
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Frontispiece of the Codex Mendoza There are numerous depictions of in Aztec codices, dating from around the time or shortly after the Spanish conquest of the Aztec Empire, such as the Durán Codex, Ramírez Codex, and Codex Borgia. The Codex Mendoza contains multiple depictions of . The Frontispiece of the Codex Mendoza depicts a holding single skull next to an eagle perched on a cactus. A similar depiction of a is used to represent the town of Tzompanco in the Codex Mendoza.
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Aland the Greek text of the codex did not place in any Category. In John 2:1 it reads τριτη ημερα (third day) for ημερα τη τριτη (the third day); the reading is supported by manuscripts: Codex Vaticanus, Codex Nanianus, Koridethi, manuscripts of Ferrar Family, minuscule 196.The Gospel According to John in the Byzantine Tradition (Deutsche Bibelgesellschaft: Stuttgart 2007), p. 13NA26, p. 251 In John 4:51 it reads υιος (son) for παις (servant), the reading of the codex is supported by Codex Bezae, Codex Cyprius, Codex Petropolitanus Purpureus, Nanianus, Codex Petropolitanus, 0141, 33, 194, 196, 817, 892, 1192, 1216, 1241.
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The reverse of folio 11 of the Codex Magliabechiano, showing the day signs Flint (knife), Rain, Flower, and Crocodile. The Codex Magliabechiano is a pictorial Aztec codex created during the mid-16th century, in the early Spanish colonial period. It is representative of a set of codices known collectively as the Magliabechiano Group (others in the group include the Codex Tudela and the Codex Ixtlilxochitl). The Codex Magliabechiano is based on an earlier unknown codex, which is assumed to have been the prototype for the Magliabechiano Group.
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The Cologne Mani-Codex (Codex Manichaicus Coloniensis) is a minuteEach side measures 4.5 × 3.8 cm; the Mani Codex is the smallest ancient book yet discovered (Encyclopædia Iranica, s.v. "Cologne Mani-Codex"). parchment codex, dated on paleographical evidence to the fifth century CE, found near Asyut (the ancient Lycopolis), Egypt; it contains a Greek text describing the life of Mani, the founder of the religion Manichaeism. The codex became known via antique dealers in Cairo.
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10 This assessment was based rather on the textual dependency from other manuscript, members of the family Π, than on the palaeographical ground (variations of letter forms). According to Silva codex 1219 represents text of the family Π in its earlier stage than Codex Cyprius. Cyprius could be copied from the codex 1219 (Gregory-Aland) or copy of codex 1219 (Lake's hypothetical codex b). Codex 1219 can hardly have written before the year 980 or long after 990, in result Codex Cyprius can hardly be dated very long before the year 1000.
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"The Author/Artist of the Voynich Codex." Unraveling the Voynich Codex. Springer, Cham, 2018. 307-316.
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Ch. F. Matthaei, XIII epistolarum Pauli codex Graecus cum versione latine veteri vulgo Antehieronymiana olim Boernerianus nunc bibliothecae electoralis Dresdensis, Meissen, 1791. Rettig thought that Codex Sangallensis is a part of the same book as the Codex Boernerianus.H. C. M. Rettig, Antiquissimus quattuor evangeliorum canonicorum Codex Sangallensis Graeco-Latinus intertlinearis, (Zurich, 1836). During World War II, the codex suffered severely from water damage.
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Panel 1 of the Codex; the panel contains an image of the Virgin and Child and symbolic representations of tribute paid to the administrators The Huexotzinco Codex or Huejotzingo Codex is a colonial-era Nahua pictorial manuscript, collectively known as Aztec codices. The Huexotzinco Codex is an eight-sheet documentHuexotzinco Codex World Digital Library. Library of Congress, Harkness Collection. Retrieved 10 November 2010.
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When Jerome translated the books of the Prophets, he arranged the text colometrically. The colometric system was used in bilingual codices of New Testament, such as Codex Bezae and Codex Claromontanus. Some Greek and Latin manuscripts also used this system, including Codex Coislinianus and Codex Amiatinus.
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The Wiesbaden Codex (also Riesencodex "giant codex"), Hs.2 of the Hessische Landesbibliothek, Wiesbaden, is a codex containing the collected works of Hildegard of Bingen. It is a giant codex, weighing 15 kg and 30 by 45 cm in size.Newman, 205 (note 119). It dates from ca.
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Particularly important colonial-era codices that are published with scholarly English translations are Codex Mendoza, the Florentine Codex, and the works by Diego Durán. Codex Mendoza is a mixed pictorial, alphabetic Spanish manuscript.Berdan, Frances, and Patricia Rieff Anawalt. The Codex Mendoza. 4 vols. Berkeley: University of California Press, 1992.
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The Codex Vindobonensis 751, also known as the Vienna Boniface Codex, is a ninth-century codex comprising four different manuscripts, the first of which is one of the earliest remaining collections of the correspondence of Saint Boniface. The codex is held in the Austrian National Library in Vienna.
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The Euthalian Apparatus is contained in numerous manuscripts: Codex Mutinensis, Codex Basilensis A. N. IV. 2, Codex Argenteus, Minuscule 3, 5, 6, 35, 38, and many other medieval manuscripts of the New Testament.
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File:Canon Table from a Gospel manuscript.jpg File:Washington Manuscript IV - The Epistles of Paul (Codex Washingtonensis).jpg File:Washington Manuscript V - The Minor Prophets (Codex Washingtonensis).jpg File:Washington Manuscript III - The Four Gospels (Codex Washingtonensis).
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There is a dearth of material from which Aztec philosophy can be studied with a majority of extant texts written after conquest by either Spanish colonists and missionaries, or Christianised Spanish educated natives. Pre-conquest sources include the Codex Borgia and the Codex Borbonicus (written about the time of conquest). Post-conquest texts include the Florentine Codex, Codex Mendoza and the Codex Magliabechiano, including others.
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191 Depictions of yahui-figures appear in several Mixtec codices, including the Codex Zouche-Nuttall, Codex Vindobonensis Mexicanus I, Codex Selden, Codex Bodley, Codex Egerton, and Codex Becker I/II. The yahui appears in two main forms: the nahual, or man-animal composite figure, and the animal figure. In the animal form, a reptilian head is combined with a tortoise shell body, reptilian arms and legs, claws and the flint-fire motif on the tips of the tail and nose.
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He examined Codex Sinaiticus, Codex Boernerianus, Uspenski Gospels, manuscripts housed in the monastery at Sinai among many others. According to him, the Codex Sinaiticus was written in Alexandria and is younger than the Codex Vaticanus by at least fifty years.Victor Gardthausen, Griechische Paleographie, 2 vol., Leipzig, 1913, p. 124–125.
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AM 28 8vo – Codex runicus . Scanned version of Codex Runicus. The Arnamagnæan Institute, a teaching and research institute within the Faculty of Humanities at the University of Copenhagen.Det Arnamagnæanske Haandskrift No 28, 8vo: Codex Runicus.
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The Codex Sinaiticus contains a 4th-century manuscript of New Testament texts. Two other Bibles of similar age exist, though they are less complete: Codex Vaticanus in the Vatican Library and Codex Alexandrinus, currently owned by the British Library. The Codex Sinaiticus is deemed by some to be the most important surviving New Testament manuscript, as no older manuscript is as nearly complete as the Codex. The codex can be viewed in the British Library in London, or as a digitized version on the Internet.
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Rain-bringing snakes, Madrid Codex The Madrid Codex was discovered in Spain in the 1860s; it was divided into two parts of differing sizes that were found in different locations.Sharer and Traxler 2006, p. 127. The Codex receives its alternate name of the Tro-Cortesianus Codex after the two parts that were separately discovered.FAMSI. Ownership of the Troano Codex passed to the Museo Arqueológico Nacional ("National Archaeological Museum") in 1888.
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ReMarkable uses its own operating system, named Codex. Codex is based on Linux, but optimized for electronic paper display technology.
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The Codex Alimentarius Commission. (2009; 2010). Codex Alimentarius – 212.1 Scope and Description. Food and Agriculture Organization of the United Nations.
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Pistis Sophia text and Latin translation of the Askew Codex by M. G. Schwartze were published in 1851. Although discovered in 1896 the Coptic Berlin Codex (a.k.a. the Akhmim Codex), was not 'rediscovered' until the 20th century.
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The errors of itacism occur, but not so often as in Codex Sinaiticus and Codex Vaticanus. It uses grammatical forms typical of the ancient manuscripts (e.g. ειπαν, ηλθαν, ευραν), which are not used in later medieval manuscripts. The codex uses a peculiar system of chapter divisions, which it shares with Codex Vaticanus and Minuscule 579.
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In response to a request from Peter Koch, founder of the Codex Foundation, Wagener engraved an image of Spitsbergen Island to be used with promotional material for Codex Nordica, the 2019 Codex Book Fair and Symposium. In addition, Wagener’s essay After the Studio Floor is Swept was included in the Codex Papers, Volume One.
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Codex Seidelianus I, designated by siglum Ge or 011 (in the Gregory-Aland numbering), ε 87 (von Soden), also known as Codex Wolfii A and Codex Harleianus is a Greek uncial manuscript of the Gospels, dated palaeographically to the 9th century (or 10th century). The codex contains 252 parchment leaves (). The manuscript is lacunose.
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It is therefore possible that one of these conquistadors brought the codex back to Spain; the director of the Museo Arqueológico Nacional named the Cortesianus Codex after Hernán Cortés, supposing that he himself had brought the codex back. The Madrid Codex is the longest of the surviving Maya codices. The content of the Madrid Codex mainly consists of almanacs and horoscopes that were used to help Maya priests in the performance of their ceremonies and divinatory rituals. The codex also contains astronomical tables, although fewer than the other two generally accepted surviving Maya codices.
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The Greek text of the codex is representative of the Alexandrian text-type with some alien readings. Aland placed it in Category II. It is one of the witnesses of the textual variant ὃς ἐφανερώθη (he was manifested) in Timothy 3:16. This reading is supported by such Alexandrian manuscripts as Codex Sinaiticus, Codex Alexandrinus, Codex Ephraemi, Minuscule 33, Minuscule 225, and Minuscule 2127, but it is also confirmed by the manuscripts of the Western text-type like Codex Augiensis and Codex Boernerianus.NA26, p. 545; UBS4, p. 724.
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Eberhard Nestle, Erwin Nestle, Barbara Aland and Kurt Aland (eds), Novum Testamentum Graece, 26th edition, (Stuttgart: Deutsche Bibelgesellschaft, 1991), p. 504. In Tim 3:16 it has textual variant ὃς ἐφανερώθη (he was manifested), it is Alexandrian readings confirmed by the manuscripts Codex Sinaiticus, Codex Alexandrinus, Codex Ephraemi, Minuscule 33, Minuscule 442, Minuscule 2127, but it is also confirmed by the manuscripts of the Western text-type like Codex Augiensis and Codex Boernerianus.NA26, p.
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Codex Glazier Codex Glazier, designated by siglum copG67, is a Coptic uncial manuscript of the New Testament on parchment. It is dated palaeographically to the 4th or 5th century. Textually it is very close to Greek Codex Bezae.
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The codex is now lost, and further details are unavailable. Currently it is dated by the INTF to the 8th century. The codex was housed at the Melissa Brothers in Veria. The text-type of this codex is unknown.
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It is a palimpsest, with many verses illegible. The upper text of the codex is in Latin text Isidore of Seville's (Origins and letters), as in the Codex Guelferbytanus A. The whole book is known as Codex Guelferbytanus 64 Weissenburgensis.
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For example, it is speculated that this may have provided motivation for canon lists, and that Codex Vaticanus and Codex Sinaiticus may be examples of these Bibles. Together with the Peshitta and Codex Alexandrinus, these are the earliest extant Christian Bibles.
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The document is crafted in the native style, and today it is bound at the spine in the manner of European books. The codex is also known as the Codex Mendocino and La colección Mendoza, and has been held at the Bodleian Library at Oxford University since 1659. It was removed from public exhibition on 23 December 2011. The Bodleian Library holds four other Mesoamerican codices: Codex Bodley, Codex Laud, Codex Selden and the Selden Roll.
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127) As a result, it is in very poor condition. It was found wrapped in a paper with the word Pérez written on it, possibly a reference to the Jose Pérez who had published two brief descriptions of the then-anonymous codex in 1859.Stuart (1992, p. 20) De Rosny initially gave it the name Codex Peresianus ("Codex Pérez") after its identifying wrapper, but in due course the codex would be more generally known as the Paris Codex.
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Closeup of Aleppo Codex, Joshua 1:1 Page from Aleppo Codex, Deuteronomy The Aleppo Codex (, romanized: , lit. 'Crown of Aleppo') is a medieval bound manuscript of the Hebrew Bible. The codex was written in the city of Tiberias in the 10th century C.E. under the rule of the Abbasid Caliphate,Fragment of ancient parchment given to Jewish scholars and was endorsed for its accuracy by Maimonides. Together with the Leningrad Codex, it contains the Ben-Asher masoretic tradition.
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FAO/WHO Standards Programme. Codex Alimentarius Commission, Alinorm 91/29.FAO/WHO (1992). FAO/WHO Standards Programme. Codex Alimentarius Commission, Alinorm 93/12.
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Three entry dates in the Dresden Codex eclipse table give the eclipse season for November – December 755.Bricker and Bricker 2011 p. 255 The Madrid Codex Pages 10a – 13a of the Madrid Codex are an eclipse almanac similar to the one in the Dresden Codex. The table is concerned with rain, drought, the agricultural cycle and how these correspond with eclipses.
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Rettig thought that Codex Sangallensis is a part of the same manuscript as the Codex Boernerianus. The text of the codex was edited by H. C. M. Rettig in 1836, but with some mistakes (e.g. in Luke 21:32 οφθαλμους instead of αδελφους).
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Codex Wormianus AM 242 fol. The Codex Wormianus or AM 242 fol. is an Icelandic vellum codex dating from the mid-14th century. It contains an edition of the Prose Edda and some additional material on poetics, including the First Grammatical Treatise.
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Page from Codex Vaticanus B Codex Vaticanus B, also known as Codex Vaticanus 3773, is an Aztec ritual and divinatory document. It is a member of the Borgia Group of manuscripts. It contains 49 leaves, 48 of them are painted on both sides.
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Written in a beautiful round uncial hand. Gospels follow in the sequence: Matthew, Luke, John, Mark. The Latin text of the codex is a representative Western text-type in itala recension. The text is akin to preserved in Codex Vercellensis and Codex Veronensis.
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Primary sources for the ars subtilior are the Chantilly Codex, the Modena Codex (Mod A M 5.24), and the Turin Manuscript (Torino J.II.9).
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Codex Vossianus Latinus, Q69, and Vatican Library, Codex 5696, fol.35, which was published in Pietro Savio, Ricerche storiche sulla Santa Sindone Turin 1957.
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Over one thousand places are named. No original of the Lorsch Codex is known; however, the codex is now in the Bavarian state archive.
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The "Codex Justinianeus" or "Codex Justiniani" (Latin for "Justinian's Code") was the first part to be finished, on 7 April 529. It contained in Latin most of the existing imperial constitutiones (imperial pronouncements having force of law), back to the time of Hadrian. It used both the Codex Theodosianus and the fourth-century collections embodied in the Codex Gregorianus and Codex Hermogenianus, which provided the model for division into books that were themselves divided into titles. These works had developed authoritative standing.
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This system is found only in two other manuscripts, in Codex Zacynthius and in codex 579.Bruce M. Metzger, Manuscripts of the Greek Bible: An Introduction to Greek Palaeography, New York, Oxford: Oxford University Press, 1991, p. 74. There are two system divisions in the Acts and the Catholic Epistles that differ from the Euthalian Apparatus. In the Acts these sections are 36 (the same system as Codex Sinaiticus, Codex Amiatinus, and Codex Fuldensis) and according to the other system 69 sections.
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As a result, its name was often changed (18 times). It was known as Codex Constantinopolitanus, Codex Byzantinus, and Codex Mexicanus I. The last name is more often used in the present day. Currently it is housed at the Austrian National Library at Vienna.
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The present text is based almost entirely upon two manuscripts. One is the Codex Palatinus (P), also known as the Codex Toxitanus (T), first published in 1558/9 but now lost. The other manuscript is the Codex Vaticanus 1950 (A) in the Vatican Library.
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The Greek text of this codex is representative of the Western text-type. Aland ascribed it as a "Normal text", and placed it in Category I. It stays in close agreement with Codex Sinaiticus against Codex Vaticanus (e.g. John 1:27.34; 16:22.27.28; 20:25).
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The most important extant copies of this translation are the Codex of Munich, the Codex of Wien, and the Apor Codex. Some other, shorter parts had been transcribed to other Hungarian dialects as well; these can be found in other 15th century Hungarian codices.
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W. H. P. Hatch, A Redating of Two Important Uncial Manuscripts of the Gospels - Codex Zacynthius and Codex Cyprius, in Lake F/S, pp. 335.
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His nephew Stefano Evodio donated it to the Vatican Library, where the codex is still kept today.Its precise collocation is Codex Vaticanus Slavicus 3 Glagoliticus.
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The Greek text of the codex is a mixture of the text- types. Kurt Aland the Greek text of the codex placed in Category III.
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Bodleian Library: Catalogue of Selden manuscripts The roll was shown in a small public exhibition at the Bodleian Library in 2015 entitled "The Roll of the New Fire (Selden Roll): Painting from Early Colonial Mexico".The Roll of the New Fire (Selden Roll): Painting from Early Colonial Mexico The Bodleian Library holds four other Mesoamerican codices: Codex Bodley, Codex Laud, Codex Mendoza, and Codex Selden.
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Some of the important codices of this type include Codex Sierra, Codex La Cruz Badiano and Codex Florentino. The Codex Mendocino was commissioned by viceroy Antonio de Mendoza in 1525 to learn about the tribute system and other indigenous practices to be adapted to Spanish rule. However, it is on European paper.López Binnqüist, pages 91-92 Although bark paper was banned, it did not completely disappear.
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One Codex Gothanus (simply meaning a codex in the library at Gotha, Germany) is an early ninth-century codex written at Fulda,Now in the library at Gotha, hence its name. that was commissioned by Eberhard of Friuli, probably about 830, from the scholar Lupus Servatus, abbot of Ferrières. The original is lost, but Codex Gothanus is one of two extant copies.The other is conserved at Modena.
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It is held in the Vatican Library, Rome, and is also variously known as Codex Vatican A, Codex Vaticanus A, and Codex Vaticanus 3738. Facsimile: Codex Vaticanus A (3738), Rome, Bibliotheca Apostolica Vaticana, around 1580; Akademische Druck- u. Verlagsanstalt (ADEVA) Graz 1979. Colour reproduction for studies of the manuscript in possession of the Bibliotèca Apostolica Vaticana, reduced to 7/10 of the original size, i.e.
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First page of the Codex Fejérváry-Mayer The Codex Fejérváry-Mayer is an Aztec Codex of central Mexico. It is one of the rare pre-Hispanic manuscripts that have survived the Spanish conquest of Mexico. As a typical calendar codex tonalamatl dealing with the sacred Aztec calendar – the tonalpohualli – it is placed in the Borgia Group. It is a divinatory almanac in 17 sections.
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Ms B Fol 88v: Design for a flying machine or catapul, taken from the codex. Codex on the Flight of Birds is a relatively short codex from by Leonardo da Vinci. It comprises 18 folios and measures 21 × 15 centimetres. Now held at the Royal Library of Turin, the codex begins with an examination of the flight behavior of birds and proposes mechanisms for flight by machines.
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Folios 98 verso and 99 recto, showing aspects of the Aztec calendar: the birds of the day, the lords of the night, and the day signs. The Codex Tudela is a 16th-century pictorial Aztec codex. It is based on the same prototype as the Codex Magliabechiano, the Codex Ixtlilxochitl, and other documents of the Magliabechiano Group. Little is known about the codex's history.
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The Codex Manesse, Manesse Codex, or Große Heidelberger Liederhandschrift, Heidelberg, University of Heidelberg Library, Codex Palatinus Germanicus 848 is a Liederhandschrift (book of songs/poetry), the single most comprehensive source of Middle High German Minnesang poetry, written and illustrated between c. 1304 when the main part was completed, and c. 1340 with the addenda. The codex was produced in Zürich, for the Manesse family.
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The Historia Ecclesiastica was first edited in Greek by Robert Estienne, on the basis of Codex Regius 1443 (Paris, 1544); a translation into Latin by Johannes Christophorson (1612) is important for its variant readings. The fundamental early modern edition, however, was produced by Henricus Valesius (Henri Valois) (Paris, 1668), who used the Codex Regius, a Codex Vaticanus, and a Codex Florentinus, and also employed the indirect tradition of Theodorus Lector (Codex Leonis Alladi). The text was edited in Patrologia Graeca vol. 67 (online at documentacatholicaomnia.eu).
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Formerly the codex was held at the Qubbat al-Khazna in Damascus. The present location of the codex is unknown. Currently the manuscript is not accessible.
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Formerly the codex was held at the Qubbat al-Khazna in Damascus. The present location of the codex is unknown. Currently the manuscript is not accessible.
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Formerly the codex was held at the Qubbat al- Khazna in Damascus. The present location of the codex is unknown. Currently the manuscript is not accessible.
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It contains subscriptions like codex 262. It has pictures, some excerpts from Hippolitus, Eusebius, Isidor, and Hesuchius. Textually seems to be a copy from the codex 300, or taken from the same manuscripts. Kurt Aland did not place the Greek text of the codex in any Category.
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Codex Babylonicus Petropolitanus (or The Petersburg Codex of the Prophets), designated by Vp, is an old Masoretic manuscript of Hebrew Bible, especially the Latter Prophets. This codex contains the books of Isaiah, Jeremiah, Ezekiel, and the Minor Prophets, with both the small and the large Masora.
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Codex Zouche-Nuttall, Mixtec pictorial codex which is the main source of knowledge about Eight Deer Jaguar Claw. Lord 8 Deer is remembered for his military expansion.
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The international trade in food is standardized in the Codex Alimentarius. Hydrogenated oils and fats come under the scope of Codex Stan 19. Non-dairy fat spreads are covered by Codex Stan 256-2007.Codex Stan 256–2007 "Standard for Fat Spreads and Blended Spreads" (PDF file) In the Codex Alimentarius, trans fat to be labelled as such is defined as the geometrical isomers of monounsaturated and polyunsaturated fatty acids having non-conjugated [interrupted by at least one methylene group (−CH2−)] carbon-carbon double bonds in the trans configuration.
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The codex contains lessons from the Gospels of John, Matthew, Luke lectionary (Evangelistarium). The text is written in Greek minuscule letters, on 281 parchment leaves (), 1 column per page, 21 lines per page. Michaelis remarked some textual similarities to the codices Codex Bezae (e.g. Luke 22:4), Codex Regius, 1 and 69. Luke 9:35 : It uses the longest reading αγαπητος εν ο ευδοκησα — as in codices C3, Codex Bezae, Codex Athous Lavrensis, ℓ 19, ℓ 47, ℓ 48, ℓ 49, ℓ 49m, ℓ 183, ℓ 183m, ℓ 211;The Greek New Testament, ed.
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According to Ian A. Moir this manuscript contains a substantial record of an early Greek uncial manuscript of the Gospels once at Caesarea, which would have been the sister of Codex Sinaiticus, Codex Vaticanus and Codex Alexandrinus, but is now lost. The Christian Palestinian Aramaic texts were read and edited by Agnes Smith Lewis and the Greek text by Ian A. Moir,Agnes Smith Lewis, Codex Climaci rescriptus, Horae Semiticae 8 (Cambridge, 1909); Ian A. Moir, Codex Climaci rescriptus graecus (Ms. Gregory 1561, L), Texts and Studies NS, 2 (Cambridge, 1956).
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The first page of Codex Mendoza. The Codex Mendoza is an Aztec codex, believed to have been created around the year 1541. It contains a history of both the Aztec rulers and their conquests as well as a description of the daily life of pre-conquest Aztec society. The codex is written in the Nahuatl language utilizing traditional Aztec pictograms with a translation and explanation of the text provided in Spanish.
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He saw the Codex Sinaiticus in Saint Catherine's Monastery in 1844 (one year after Constantin von Tischendorf's first visit). After a visit to the monastery of Mar Saba, he took a codex, which was later named after him (the Uspenski Gospels), and he brought it together with other manuscripts such as the Codex Porphyrianus to Russia.Uspensky brought to Russia manuscripts from Mount Athos (f.e. Codex Coislinianus), Sinai Peninsula (f.e.
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The Early medieval Codex Argenteus and Codex Vercellensis, the Stockholm Codex Aureus and the Codex Brixianus give a range of luxuriously produced manuscripts all on purple vellum, in imitation of Byzantine examples, like the Rossano Gospels, Sinope Gospels and the Vienna Genesis, which at least at one time are believed to have been reserved for Imperial commissions. Many techniques for parchment repair exist, to restore creased, torn, or incomplete parchments.
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Currently the manuscript is dated by the INTF to the 8th century. The codex was discovered by Gregory in 1886, who gave the first description of the codex. The codex was formerly held in the monastery of St. Andrew on Athos Peninsula. C. R. Gregory examined it in 1886.
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26 & 32-38. T. C. Skeat, a paleographer at the British Museum, first argued that Codex Vaticanus was among the 50 Bibles that the Emperor Constantine I ordered Eusebius of Caesarea to produce.T. C. Skeat, "The Codex Sinaiticus, the Codex Vaticanus and Constantine", JTS 50 (1999), pp. 583–625.
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Folio 92r Codex Magliabechi (1553), Biblioteca Nazionale Centrale de Florencia: XIII, 3, 1996. Folio 7r Codex Telleriano-Ramensis (1562-1563), Bibliotheque Nacionale de France. Ms Mex 385, 1995.
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The Greek text of the codex is a representative of the Byzantine text-type. Kurt Aland the Greek text of the codex did not place in any Category.
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Wasson et al. 1978, p. 4; Ruck 2010; Stafford 1993, pp. 225-233. Depictions of mushroom use can be seen in the Florentine Codex and the Codex Magliabechiano.
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First page of the Lorsch Codex The Lorsch Codex (Chronicon Laureshamense, Lorscher Codex, Codex Laureshamensis) is an important historical document created between about 1175 to 1195 AD in the Monastery of Saint Nazarius in Lorsch, Germany. The codex is handwritten in Carolingian minuscule, and contains an illuminated initial – for example, a huge "D" is presented on the first page. The codex consists of 460 pages in large format containing more than 3800 entries. It is important because it details the gifts given to the monastery and the possessions belonging to it, giving some of the first mention of cities of the Middle Ages in central Germany, and in particular in the Rhein-Neckar region.
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After its completion, he served on the editorial board for the Stuttgart edition of the Vulgate, beginning in 1959. The edition, commonly known as the Oxford Vulgate, relies primarily on the texts of the Codex Amiatinus, Codex Fuldensis (Codex Harleianus in the Gospels), Codex Sangermanensis and the Codex Mediolanensis. It also consistently cites readings in the so-called DELQR group of manuscripts, named after the sigla it uses for them: Book of Armagh (D), Egerton Gospels (E), Lichfield Gospels (L), Book of Kells (Q), and Rushworth Gospels (R). The only major early Vulgate New Testament manuscripts not cited are the St Gall Gospels, Codex Sangallensis 1395 (which was not published until 1931), and the Book of Durrow.
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The text of the commentary is written in minuscule hand. It is one of the very few codices written in three columns per page. Other codices with three columns include Codex Vaticanus, Codex Vaticanus 2061 and 460. The Greek text of this codex is a representative of the Byzantine text-type.
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The codex contains the text of the four Gospels on 385 parchment leaves (). It is written in one column per page, in 36 lines per page. It contains the commentary of Theophylact. It is a minuscule portion of the same codex to which belongs uncial codex 054 (first six pages).
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The codex contains Lessons from the Gospels of John, Matthew, Luke lectionary (Evangelistarium). The codex was examined by Scholz. A Menologion was edited by Stephanus Ant. Morcelli, Rome 1788.
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Schanz argued the Venetus manuscript was not a descendant of the Clarke Codex. Clarke Codex of Plato's Dialogues, copied in AD 895, Bodleian Library, Oxford University, leaf 210v, detail.
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Until the Mid 20th Century, the Codex Alimentarius Austriacus was not well-known beyond the German-speaking countries of Europe. It subsequently lent its name to the international Codex Alimentarius Commission, the current international food codex collaboratively worked out by the Food and Agriculture Organization and the World Health Organization. Consisting of three volumes, the Codex was finished sometime between 1910–1917 by O. Dafert. It lacked actual integration into Austrian law until 1975.
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100r) of the Codex Runicus manuscript with the oldest musical notation found in Scandinavia. The Codex Runicus is a codex of 202 pages written in medieval runes around the year 1300 which includes the oldest preserved Nordic provincial law, Scanian Law (Skånske lov) pertaining to the Danish land Scania (Skåneland). Codex Runicus is one of the few runic texts found on parchment. The manuscript's initials are painted various colors and the rubrics are red.
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Elton Jay Epp, Coptic Manuscript G67 and the Role of Codex Bezae as a Western Witness in Acts, in: Perspectives on New Testament Textual Criticism (Leiden 2005), p. 16 The nomina sacra are written in contracted forms. The text of the codex is a representative of the Western text-type, very close to the Codex Bezae. Currently, it is the main manuscript that supports the text of the Codex Bezae in the Acts.
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The Greek text of the codex is a representative of the Alexandrian text-type. Textual value is higher than Codex Sinaiticus (in Revelation) and is comparable with manuscripts Codex Alexandrinus, Codex Ephraemi, Minuscule 2062, and Minuscule 2344. It is one of the best witnesses for the Book of Revelation, sometimes even superior to the Papyrus 47.Helmut Koester, Introduction to the New Testament, New York: Walter de Gruyter 1995, pp. 31-32.
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Tanner ("Garbarze - Gerber") - miniature from Balthasar Behem Codex, also here The Balthasar Behem Codex, also known as Codex Picturatus, is a collection of the charters, privileges and statutes of the burghers of the city of Kraków. Compiled in 1505, the codex was named for the chancellor at the time, Balthasar Behem. The book's text is in German, Latin and Polish. It is now held at the library of the Jagiellonian University of Kraków.
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Harry Elkins Widener, the wealthy young bibliophile whose early death in sinking of the RMS Titanic inspired his mother to construct Harvard's Harry Elkins Widener Memorial Library, had been a member. From April 20 to June 5, 1971, a newly-discovered pre-Columbian Maya codex was displayed in the club, giving the codex the name the Grolier Codex. In 1973 the club published a facsimile of the codex in a book by Michael D. Coe.
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The Greek text of this codex is mixed. It has some orthographical peculiarities and corrections. Aland placed it in Category III. The text generally concurs with Codex Sinaiticus and Vaticanus.
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There is no well-defined system for the elaboration of food standards and the Codex committee is not fully functional. Benin's food standards are aligned with international Codex Alimentarius standards.
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Canon tables from the Codex Brixianus The Codex Brixianus (Brescia, Biblioteca Civica Queriniana, s.n.), designated by f, is a 6th-century Latin Gospel Book which was probably produced in Italy.
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Minuscule 69 (in the Gregory-Aland numbering), δ 505 (Soden), known as Codex Leicester, or Codex Leicestrensis, is a Greek minuscule manuscript of the New Testament on paper and parchment leaves. The manuscript palaeographically has been assigned to the 15th century. Some leaves of the codex were lost. The text-type is eclectic.
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Museo de América in Madrid The Madrid Codex (also known as the Tro- Cortesianus Codex or the Troano Codex)García Saíz et al. 2010, p. 54. is one of three surviving pre-Columbian Maya books dating to the Postclassic period of Mesoamerican chronology (circa 900–1521 AD).Sharer and Traxler 2006, p. 126.
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The codex is the second oldest surviving manuscript of the Primary Chronicle, after the Laurentian Codex. The Hypatian manuscript dates back to ca. 1425, but it incorporates much precious information from the lost 12th-century Kievan and 13th-century Galician chronicles. The codex was possibly compiled at the end of the 13th century.
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Carlsruhensis, Rastatt 22 (2) is a bit younger than the Vienna Codex (3). Michael Tangl proposed that the letters that those three codices have in common come from a common ancestor: 1 and 2 were copied from a lost codex y, and y and 3 were copied from a lost codex x.Unterkircher 23.
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The original codex contained lessons from the Gospel of John, Matthew, and Luke (Evangelistarium). Only 6 parchment leaves of the codex have survived. Actually the codex contains lessons with texts of Matthew 4:25—5:13.36—45; John 14:27—15:3; 16:18—33; 17:1—13.18. The leaves are measured ().
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The Gospel of Truth is one of the Gnostic texts from the New Testament apocrypha found in the Nag Hammadi codices ("NHC"). It exists in two Coptic translations, a Subakhmimic rendition surviving almost in full in the first Nag Hammadi codex (the "Jung Codex") and a Sahidic in fragments in the twelfth codex.
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Mark the Evangelist The Codex Wittekindeus is a 128-folio illuminated Gospel Book, produced in Fulda Abbey in Germany around 970–980.Mayr-Harting, p. 34 Alongside the Gero Codex, the Codex Wittekindeus is considered one of the two "greatest works in the initial Ottonian revival of book-illumination".Reuter & McKitterick, p.
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In common with the other two generally accepted Maya codices (the Dresden Codex and the Madrid Codex), the document is likely to have been created in Yucatán; English Mayanist J. Eric S. Thompson thought it likely that the Paris Codex was painted in western Yucatán and dated to between AD 1250 and 1450.Sharer and Traxler 2006, p. 129. Bruce Love noted the similarities between a scene on page 11 of the codex and Stela 1 at Mayapan; based on this he proposed that the codex was produced in Mayapan around 1450.Rice 2009, pp. 32–33.
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68, 75 Codex Seidelianus I seems slightly less Byzantine than the rest, and Codex Basilensis seems closer to the basic form of the Byzantine text. Jacob Greelings includes to this family variants from Codex Vaticanus 354, Codex Mosquensis II, minuscules 44, 65, 98, 219, and 422. The Gothic Version made by Wulfila stays with close relationship to this Byzantine sub-family.Bruce M. Metzger, The Early Versions of the New Testament, Clarendon Press Oxford 1977, p. 385. Greelings classified in this group Codex Nanianus (U), but Frederik Wisse excluded U from this group while suggesting 271 should be added.
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A page from the codex The Codex Cospi (or Codex Bologna) is a pre-Columbian Mesoamerican pictorial manuscript, included in the Borgia Group. It is currently located in the library of the University of Bologna. Like other manuscripts in the Codex Borgia, the Codex Cospi is believed to derive from the Puebla-Tlaxcala region but the exact origin of the manuscript is unknown. The contents of the manuscript are of a religious and divinatory character including depictions of the Venus god, Tlahuizcalpanteuhtli, and of Gods, or priests dressed as gods, present offerings in front of temples.
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Early Medieval Christians were some of the first to adopt the codex over the scroll.Frost, Gary, "Adoption of the Codex Book: Parable of a New Reading Mode", The Book and Paper Group Annual, Retrieved 12/1/2014 The codex began to replace the scroll almost as soon as it was invented. For example, in Egypt by the fifth century, the codex outnumbered the scroll or roll by ten to one based on surviving examples, and by the sixth century the scroll had almost vanished from use as a vehicle for literature.Roberts, Colin H., and Skeat, T.C. (1987), The Birth of the Codex.
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In 1862, this archaeological collection was divided and transferred to different institutions in Moscow and Saint Petersburg. The Glagolitic codex became part of the collection of the Imperial Public Library, where the Codex is kept until today. The first who described the codex was Victor Grigorovich in 1877, and two years later the Glagolitic part of the codex was published by the Slavist Vatroslav Jagić in Berlin as Quattuor evangeliorum codex glagoliticus olim Zographensis nunc Petropolitanus, completely transcribed in Cyrillic, with an introduction and an extensive philological commentary in Latin. Jagić's edition has been reprinted as a facsimile edition in Graz in 1954.
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Page 71 of the Codex Borgia, depicting the sun god, Tonatiuh. The Codex Borgia or Codex Yoalli Ehēcatl is an aztec ritual and divinatory manuscript. It is one of a handful of codices that some scholars believe to have been written before the Spanish conquest of Mexico, somewhere within what is now southern or western Puebla, though some scholars also argue that it was produced in the first decades after the conquest as a copy of an earlier precolumbian codex. The Codex Borgia is a member of, and gives its name to, the Borgia Group of manuscripts.
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Examples of the Western text are found in Codex Bezae, Codex Claromontanus, Codex Washingtonianus, the Old Latin (i.e., Latin translations made prior to the Vulgate), as well as in quotations by Marcion, Tatian, Irenaeus, Tertullian and Cyprian. A text-type referred to as the "Caesarean text-type" and thought to have included witnesses such as Codex Koridethi and minuscule 565, can today be described neither as "Caesarean" nor as a text-type as was previously thought. However, the Gospel of Mark in Papyrus 45, Codex Washingtonianus and in Family 13 does indeed reflect a distinct type of text.
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The Greek text of this codex is representative of the Alexandrian text-type. Aland placed it in Category III. According to Grenfell and Hunt its text is close to Codex Vaticanus.
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Bligger's work appears in the Codex Manesse. The codex also displays the coat-of-arms that he created. It is a harp, which is used today by the city of Neckarsteinach.
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Also, the text's placement toward the back of the codex may indicate that it was written later and/or was of relatively lesser importance than the other texts in the codex.
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The manuscript is accordingly now called the Juliana Anicia Codex by scholars.The 1500th Anniversary (512-2012) of the Juliana Anicia Codex: An Illustrated Dioscoridean Recension. Jules Janick and Kim E. Hummer.
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In The Codex Vaticanus in the Fifteenth Century Skeat wrote: "The Codex Alexandrinus, carried to Egypt in the early fourteenth century..." (T. C. Skeat, The Codex Vaticanus in the Fifteenth Century in: The collected biblical writings of T. C. Skeat, p. 133). This view was supported by McKendrick, who proposes Ephesian provenance of the codex.Scot McKendrick, The Codex Alexandrinus or The Dangers of Being A Named Manuscript, in: The Bible as Book: The Transmission of the Greek Text (ed.
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Clark and Riddle, who collated and published text of 2412, speculated that 614 might even have been copied from 2412. The text is similar to Codex Bezae and Codex Laudianus. It is important witness of the Western text in that parts of the Acts where these two manuscripts are mutilated, especially at the end, because they do not have ending parts (Codex Beae lacks Acts 22:29–28:31; Codex Laudianus – Acts 26:29–28:26).
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Zaboo's mother takes revenge for losing Zaboo by having Codex evicted. Codex and Zaboo move into a new apartment, where Codex meets a new love interest: Wade (Fernando Chien), a stunt man. Codex tries to get Zaboo to move out by telling him that he needs to level up before they can be together. She arranges for him to live with Vork, who will take in-game gold as rent, something Zaboo is really good at: farming.
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Finally, only Codex is left to face off Tink and Axis leader Fawkes (Wil Wheaton). After Codex makes Bladezz apologize to Tink, Tink decides that the Axis members are even bigger jerks than she can stand and lets Codex kill her in-game. Codex, in a hallucinatory conversation with her game character, musters the courage to defeat Fawkes. The Knights welcome Tink back into the guild, and Bladezz makes tentative peace with the Axis member who seduced his mother.
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The first time a church codex like this is mentioned was in 451. in relation to decisions made on the council of Chalcedon. This codex includes a synopsis of all the rules. It is believed that this codex was written by Stefan Efesian which is why it was named The Synopsis of Stefan Efesian.
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That was due particularly to his book on the Eucharist (1905) being put on Index librorum prohibitorum and his affinity to the historical criticism method. He was considered falling into the Catholic modernism. Batiffol examined Codex Beratinus, Beratinus II, Codex Curiensis, and several other manuscripts. He rediscovered and described Codex Vaticanus 2061 in 1887.
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Cardinal Angelo Mai noticed this manuscript and used it in Prolegomena of his edition of Codex Vaticanus Graecus 1209. According to Gregory it is an important palimpsest of the New Testament. The codex was cited in Novum Testamentum Graece of Nestle-Aland (27th edition). The codex now is located in the Vatican Library (Gr. 2061).
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Old University Basel The early story of the manuscript and its provenance is unknown. The codex was bought by monks at Basel for two Rhenish florins. Since 1559 it was held in the University of Basel. Its later story is the same as that of Codex Basilensis and Codex Basilensis A. N. IV. 2.
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The codex contains the entire of the New Testament on 319 paper leaves (size ) with only one lacuna in the Apocalypse 2:11-23. The order of books: Gospels, Pauline epistles (Philemon, Hebrews), Acts, Catholic epistles, and Apocalypse.The same order has Codex Sinaiticus, Codex Fuldensis, minuscule 61, and Epiphanius. The scribe was unfamiliar with Greek.
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A fourth codex, named the Grolier Codex, was discovered in 1965. The Madrid Codex is held by the Museo de América in Madrid and is considered to be the most important piece in its collection. However, the original is not on display due to its fragility; an accurate reproduction is displayed in its stead.
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Codex Vaticanus Ottobonianus Latinus 1829 is one of the three most important manuscripts preserving the poems of Catullus. Among students of the matter it is commonly known as Codex Romanus (or "R").
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Noguez et al. 2009, p. 20. The Museo Arqueológico Nacional acquired the Cortesianus Codex from a book-collector in 1872, who claimed to have recently purchased the codex in Extremadura.Noguez et al.
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Tlaltecuhtli is known from several post-conquest manuscripts that surveyed Mexica mythology and belief systems, such as the Histoyre du méchique, Florentine Codex, and Codex Bodley, both compiled in the sixteenth century.
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The Museo Arqueológico Nacional acquired the Cortesianus Codex from book-collector José Ignacio Miró in 1872. Miró claimed to have recently purchased the codex in Extremadura.Noguez et al. 2009, pp. 20–21.
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Formerly it was known as Codex Seldeni 4. It was added to the list of the New Testament manuscripts by Wettstein. The codex was examined by Mill (as Seld. 4) and Griesbach.
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In 1963, the WHO and FAO published the Codex Alimentarius which serves as an guideline to food safety. However, according to Unit 04 - Communication of Health & Consumers Directorate-General of the European Commission (SANCO): "The Codex, while being recommendations for voluntary application by members, Codex standards serve in many cases as a basis for national legislation. The reference made to Codex food safety standards in the World Trade Organizations' Agreement on Sanitary and Phytosanitary measures (SPS Agreement) means that Codex has far reaching implications for resolving trade disputes. WTO members that wish to apply stricter food safety measures than those set by Codex may be required to justify these measures scientifically." So, an agreement made in 2003, signed by all member states, inclusive all EU, in the codex Stan Codex 240 – 2003 for coconut milk, sulphite containing additives like E223 and E 224 are allowed till 30 mg/kg, does NOT mean, they are allowed into the EU, see Rapid Alert System for Food and Feed (RASFF) entries from Denmark: 2012.0834; 2011.1848; en 2011.168, "sulphite unauthorised in coconut milk from Thailand ".
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The Codex Roorda is important because it describes the medieval Frisian law that applied to the establishment of the central authority in Friesland. In addition, it is linguistically important because it is partly set up in Old Frisian. The Codex Roorda is owned by and is kept at Tresoar in Leeuwarden. The origin of Codex Roorda is not clear.
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The codex contains the text of the four Gospels, Paul, Acts, and Catholic epistles. The Gospels follow in the order: John, Luke, Matthew, Mark (as in codex 382 and 399). Epistle of Jude is written twice, from different copies. The codex was split in two volumes. First volume contains 227 paper leaves, 2 volume – 253 leaves.
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These abbreviations in mainly the same as in the Codex Alexandrinus. The Prophetologion has some unusual readings that occur rarely or not at all in other manuscripts. In Genesis 12:4, for example, it has: (God) instead of Κυριος (the Lord). It has many grammatical corrections and marginal notes, giving readings close to the Codex Vaticanus and Codex Alexandrinus.
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The collection of the Codex Agobardinus, the oldest extant manuscript of Tert.2. 2\. The collection of the manuscript of Troyes 523 (Codex Trecensis) of the twelfth century3. 3\. A collection represented by a number of manuscripts, which derive from a lost Codex Cluniacensis and a likewise lost manuscript from Hirsau (Württemberg), the Hirsaugiensis4.Tertullian, et al.
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From this manner of writing the script is believed to have been modeled upon the Codex Grandior of Cassiodorus,Dom John Chapman, The Codex Amiatinus and the Codex grandior in: Notes on the early history of the Vulgate Gospels, Clarendon Press, Oxford 1908, pp. 2–8. but it may go back, perhaps, even to St. Jerome.
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The codex was brought from the East by Erasmus Seidel at the beginning of the 17th century, together with Codex Seidelianus I. Maturin Veyssière de La Croze bought it 1718, in the same time as Seidelianus I.C. v. Tischendorf, Novum Testamentum Graece. Editio Septima, Lipsiae 1859, p. CLVI. Since 1838 the codex is located in Hamburg Universitätsbibliothek (Cod. 91).
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The Florentine Codex is a 16th-century ethnographic research study brought about by the Spanish Franciscan friar Bernardino de Sahagun. The codex itself was actually named La Historia Universal de las Cosas de Nueva España. Bernardino de Sahagun worked on this project from 1545 up until his death in 1590. The Florentine Codex consist of twelve books.
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Gem-encrusted cover of the Codex Aureus of St. Emmeram. Page with portrait of Abbot Adalpertus The adoration of the Lamb from the Codex Aureus of St. Emmeram. Charles the Bald The Codex Aureus of St. Emmeram (Munich, Bayerische Staatsbibliothek, Clm 14000) is a 9th-century illuminated Gospel Book. It is named after Emmeram of Regensburg and lavishly illuminated.
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The Hitda Codex is an eleventh-century codex containing an evangeliary, a selection of passages from the Gospels, commissioned by Hitda, abbess of Meschede in about 1020. It is conserved in the Hessische Landesbibliothek, Darmstadt, Germany.Hessische Landesbibliothek, MS 1640. Hitda is depicted in the book's dedication miniature presenting the codex to the convent's patron, St Walburga.
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The Vision of Dorotheus (P. Bodmer 29) is contained on folios 14r-18v (9 pages) of a 22 folio single-quire papyrus codex, known as the Codex of Visions, containing several other Greek texts. In the Codex, the Vision follows The Shepherd of Hermas (P. Bodmer 38) and is followed by several minor Greek Christian poems (P.
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The Heretic is the second machinima series made by Edgeworks Entertainment. Like its predecessor, The Heretic is set in Bungie' Halo video game universe. It is a prequel to the popular series The Codex. The Heretic tells the story of how the Codex was found, and how the various characters in The Codex came to be involved with it.
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The gesso creates a stiff, smooth, white finished surface that preserves the underlying images. The Codex Borgia features eighteen pages of an astronomical narrative that shows the yearlong alteration of the rainy and dry season. The Codex Borgia is named after the Italian Cardinal Stefano Borgia, who owned it before it was acquired by the Vatican Library. Codex Borgia.
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Currently it is dated by the INTF to the 4th or 5th century. The text of the codex was published by Gebhart.O. von Gebhart, Die Evangelien des Matthäus und des Marcus aus dem Codex Purpureus Rossanensis, T & U I 4, (Leipzig 1883). The codex currently is housed at the Berlin State Museums, P. 9961 in Berlin.
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Little else is known, though there is plenty of speculation. For example, it is speculated that this may have provided motivation for canon lists, and that Codex Vaticanus Graecus 1209, Codex Sinaiticus and Codex Alexandrinus are examples of these Bibles. Together with the Peshitta, these are the earliest extant Christian Bibles.The Canon Debate, McDonald & Sanders editors, 2002, pp.
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E. C. Colwell, The Four Gospels of Karahissar I, History and Text (Chicago 1936), pp. 170-222. Upon examining corrections in Papyrus 66, Codex Sinaiticus, Codex Alexandrinus and Codex Washingtonianus, Colwell found a textual relationship between them. In his analysis Colwell excluded singular readings.D. C. Parker, An Introduction to the New Testament Manuscripts and Their Texts, p. 163.
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Finally, two leaves are held in Turin. Henri Omont published the part of the codex known to him. Another part of the codex housed at Athos was published by Kirsopp Lake, in 1905.
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Nag Hammadi Codex XIII (designated by siglum NHC XIII) is a papyrus codex with a collection of early Christian Gnostic texts in Coptic (Sahidic dialect). The manuscript is dated to the 4th century.
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The story involves a Satanist cult and the Codex Gigas.
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Depiction of the Aztec goddess Itzpapalotl from the Codex Borgia.
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The text is preserved in Benedict of Aniane's Codex Regularum.
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The codex contains Lessons from the four Gospels lectionary (Evangelistarium).
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A painting of Tlaloc, as shown on page 20R of Codex Ríos. Codex Ríos is an Italian translation and augmentation of a Spanish colonial-era manuscript, Codex Telleriano-Remensis, that is partially attributed to Pedro de los Ríos, a Dominican friar working in Oaxaca and Puebla between 1547 and 1562. The codex itself was likely written and drawn in Italy after 1566. The manuscript is focused on the Tolteca-Chichimeca culture in the Tehuacan Valley in modern- day Puebla and Oaxaca.
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This halachic ruling gave the Aleppo Codex the seal of supreme textual authority, albeit only with regard to the type of space preceding sections (petuhot and setumot) and for the manner of the writing of the songs in the Pentateuch. "The codex which we used in these works is the codex known in Egypt, which includes 24 books, which was in Jerusalem," he wrote. David ben Solomon ibn Abi Zimra testifies to this being the same codex that was later transferred to Aleppo.
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These codices contained information about astrology, religion, Gods, and rituals. There are four codices known to exist today; these are the Dresden Codex, Paris Codex, Madrid Codex, and HI Codex. The Spanish also melted down countless pieces of golden artwork so they could bring the gold back to Spain and destroyed countless pieces of art that they viewed as unchristian. The plunder of the empires of the Americas allowed Spain to finance religious persecution in Europe for over a century.
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Drawing from the Florentine Codex showing a S. hispanica plant S. hispanica is described and pictured in the Mendoza Codex and the Florentine Codex, Aztec codices created between 1540 and 1585. Both describe and picture S.hispanica and its use by the Aztecs. The Mendoza Codex indicates that the plant was widely cultivated and given as tribute in 21 of the 38 Aztec provincial states. Economic historians suggest that it was a staple food that was used as widely as maize.
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It is more probable that the replacement-page was removed from another manuscript than that it was made to insert in Codex Vercellensis. The text of Codex Vercellensis is related to the text of Codex Corbeiensis (ff2), another Old Latin copy (in which Mk 16:9-20 is included). According to a respectable tradition, this codex was written under the direction of bishop Eusebius of Vercelli, which would date it to the late fourth century. It contains the Euthalian Apparatus.
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Rain-bringing snakes, Madrid Codex The codex was discovered in Spain in the 1860s; it was divided into two parts of differing sizes that were found in different locations.Sharer and Traxler 2006, p. 127. The codex receives its alternate name of the Tro-Cortesianus Codex after the two parts that were separately discovered. Early Mayanist scholar Léon de Rosny realised that both fragments were part of the same book.Sharer and Traxler 2006, pp. 126, 135. The larger fragment, the Troano Codex, was published with an erroneous translation in 1869–1870 by French scholar Charles Étienne Brasseur de Bourbourg,Sharer and Traxler 2006, pp. 127, 135.
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Bassus belonged to the noble gens Anicia; his father was the Anicius Auchenius Bassus who was consul in 408. In 425 he held the rank of comes rerum privatarum at the Western court;Codex Theodosianus xvi 5.64a, given at Aquileia on 6 August 425; Codex Theodosianus xvi 2.47a, given at Aquileia on 8 October 425. the following year was praetorian prefect, perhaps of Italy.Codex Theodosianus x 26.1a, given at Ravenna on 6 March 426; Codex Theodosianus iv 10.3a, given at Ravenna on 30 March 426; Codex Theodosianus xvi 7.7a, given at Ravenna on 7 April 426; Codex Theodosianus xvi 8.28a, given at Ravenna on 8 April 426.
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Codex Fuldensis, pages 296-297 The Codex Fuldensis, also known as the Victor Codex (Hessian State Library, Codex Bonifatianus I), designated by F, is a New Testament manuscript based on the Latin Vulgate made between 541 and 546. The codex is considered the second most important witness to the Vulgate text; and is also the oldest complete manuscript witness to the order of the Diatessaron. It is an important witness in any discussion about the authenticity of 1 Corinthians 14:34-35Philip B. Payne, Fuldensis, Sigla for Variants in Vaticanus and 1 Cor 14.34-5, NTS 41 (1995) 251-262. and the Comma Johanneum.
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The edition, commonly known as Oxford Vulgate, relies primarily on the texts of the Codex Amiatinus, Codex Fuldensis (Codex Harleianus in the Gospels), Codex Sangermanensis and Codex Mediolanensis; but also consistently cites readings in the so-called DELQR group of manuscripts, named after the sigla it uses for them: Book of Armagh (D), Egerton Gospels (E), Lichfield Gospels (L), Book of Kells (Q), and Rushworth Gospels (R). The only major early Vulgate New Testament manuscripts not cited are the St Gall Gospels, Codex Sangallensis 1395 (which was not published until 1931); and the Book of Durrow. For several of these cited manuscripts however, the Oxford editors had relied on collations subsequently found to be unreliable; and consequently many Oxford citations are corrected in the apparatus of the Stuttgart Vulgate New Testament.
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The International Fruit and Vegetable Juice Association (IFU) represents the worldwide juice sector interests as the registered non-governmental organization (NGO) at Codex Alimentarius.Codex Alimentarius. FAO Codex Alimentarius International Food Standards. 9 November 2016.
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The Greek text of this codex is mixed. Aland placed it in Category III. Currently it is dated by the INTF to the 5th century. Guglielmo Cavallo published facsimile of the codex in 1967.
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Codex Colbertinus 700/Codex Regius 278 (Lectionary 1) In , Jesus utters "an exclamation of pity at thought of the miseries that come upon mankind through ambitious passions:" woe to the world (, Ouai tō kosmō).
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The Greek text of the codex is a representative of the Byzantine text-type. Kurt Aland placed the text of the codex in Category V. It was not examined by the Claremont Profile Method.
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Kurt Aland the Greek text of the codex did not place in any Category. It was not examined by using the Claremont Profile Method. In result the textual character of the codex is unknown.
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Later, two 9th-century manuscripts were discovered, the O (the Codex Oblongus, copied c. 825) and Q (the Codex Quadratus), now kept at Leiden University.The Earliest Surviving Text of Lucretius's De rerum natura (ca.
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Another resemblance is the Codex Cospi god having "two knives as a head":Aguilera, 1990, p.54b; depicted ibid., p.52 this is equivalent to double-knife-headed god central to Codex Borgia, p. 32\.
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The Codex Mexicanus is an early colonial Mexican pictorial manuscript. The Codex can be divided into several sections: #The saints, the European calendar and zodiac. #The Aztec calendar. #Accounts in the Aztec pictographic writing system.
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However, there are a number of glyph representations for the place that have appeared the Codex Azcatitlán, the Codex Cruz, the Quinantzin Map and other early colonial documents and this translation cannot be verified 100%.
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P. des Molins, probably Pierre des Molins, () was a Parisian composer. His name is given as "P. des Molins" in the Chantilly Codex and as "Mulino" in the codex, Paris, Bibl. Nat. MS ital. 568.
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Today it remains part of the Arnamagnæan Manuscript Collection at the Arnamagnæan Institute in Copenhagen, Denmark. The scribe who wrote Codex Wormianus worked on a number of manuscripts, including the Stjórn codex AM 227 fol..
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The Greek text of the codex is a representative of the Byzantine text- type. Kurt Aland the Greek text of the codex placed in Category V. It was not examined by the Claremont Profile Method.
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The Greek text of the codex is a representative of the Byzantine text- type. Kurt Aland the Greek text of the codex placed in Category V. It was not examined by the Claremont Profile Method.
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The Greek text of the codex is a representative of the Byzantine text-type. Kurt Aland the Greek text of the codex placed in Category V. It was not examined by the Claremont Profile Method.
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This would make the Gospel of Judas older than the codex.
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The codex is housed in the Vatican Library (Vat. gr. 2125).
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The codex is located in Wolfenbüttel Herzog August Bibliothek (Weissenburg 64).
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First page of Codex Boturini, showing the migration of the Mexica.
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Aland placed the Greek text of the codex in Category III.
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Present location of the codex is unknown. It is not accessible.
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The codex now is housed at Bible Museum Münster (Ms. 8).
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The codex is now housed at Bible Museum Münster (Ms. 11).
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It has pictures. The text has some affinities with codex 59.
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The codex contains the weekday Gospel Lessons (Evangelistarium). It contains Menologion.
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Currently the codex is housed at the Louvre (10039b) in Paris.
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Some leaves of the codex were lost. It has full marginalia.
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The Greek text of the codex has several unusual textual variants.
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The codex is now in Lincoln College, Oxford (Gr. II. 15).
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The Paris Codex (also known as the Codex Peresianus and Codex Pérez) is one of three surviving generally accepted pre-Columbian Maya books dating to the Postclassic Period of Mesoamerican chronology (c. 900–1521 AD).Sharer and Traxler 2006, p. 126. The document is very poorly preserved and has suffered considerable damage to the page edges, resulting in the loss of some of the text. The codex largely relates to a cycle of thirteen 20-year kʼatuns and includes details of Maya astronomical signs.
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Names are typically Latin, and can refer to the place of composition (Codex Sangallensis, "Book from St. Gall") or rediscovery (Stonyhurst Gospel), the current location (Liber Ardmachanus, "Book of Armagh"), a famous owner (Codex Bezae, "Theodore Beza's Book"), a volume's function (Liber Comicus, "The Lectionary"), or can even refer to physical characteristics of a volume (Codex Gigas, "The Huge Book" or Codex Aureus, "The Gold Book"). The Book of Mulling is also known as Liber Moliensis after the name of the scribe, as tradition has it.
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In Western culture, the codex gradually replaced the scroll. Between the 4th century, when the codex gained wide acceptance, and the Carolingian Renaissance in the 8th century, many works that were not converted from scroll to codex were lost. The codex improved on the scroll in several ways. It could be opened flat at any page for easier reading, pages could be written on both front and back (recto and verso), and the protection of durable covers made it more compact and easier to transport.
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Fol 24v from Codex Arundel: study of an underwater breathing device for divers Codex Arundel, (British Library, Arundel, 263) is a bound collection of pages of notes written by Leonardo da Vinci and dating mostly from between 1480 and 1518. The codex contains a number of treatises on a variety of subjects, including mechanics and geometry. The name of the codex came from the Earl of Arundel, who acquired it in Spain in the 1630s. It forms part of the British Library Arundel Manuscripts.
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Codex of Podunavlje was only a draft that never gained legal power. Nevertheless, it witnesses an eternal need of Serbs to arrange state relations legally. Serbs from Srednje Podunavlje used Krmčija as a source for their own codex. This codex had 27 articles which were not labeled by numbers in the manuscript. The labeling was done by Aleksandar Solovjev, who prepared the edition of the codex and wrote both juristical and historical comment on it, in the „Glas“ („Voice“) of Serbian Аcademy of Sciences and Arts .
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Chalchiuhtlicue in alt=Chalchiutlicue is depicted in several central Mexican manuscripts, including the Pre-Columbian Codex Borgia (plates 11 and 65), the 16th century Codex Borbonicus (page 5), the 16th century Codex Ríos (page 17), and the Florentine Codex, (plate 11). When represented through sculpture, Chalchiutlicue is often carved from green stone in accordance with her name. The Pyramid of the Moon is a large pyramid located in Teotihuacán, the dominant political power in the central Mexican region during the Early Classic period (ca. 200–600 CE).
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The codex with two other Evangelistaria (Lectionary 6 and Lectionary 13), codex 59 (by the first hand), supports Codex Sinaiticus and Eusebius in the significant omission of υιου βαραχιου (son of Barachi'ah) in Matthew 23:35. According to Gregory its text is "nicht schlecht" (not bad). In Matthew 10:3 it reads Θαδδαιος along with Sinaiticus, Vaticanus, 892, vg, cop.UBS3, p. 34.
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Codex Vaticanus Graecus 2061, usually known as Uncial 048 (in the Gregory- Aland numbering), α1 (Soden), is a Greek uncial manuscript on parchment. It contains some parts of the New Testament, homilies of several authors, and Strabo's Geographica. Formerly it was known also as the Codex Basilianus 100, earlier as Codex Patriniensis 27. It was designated by ב a, p.
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It contains the Epistula ad Carpianum, the Eusebian Tables, tables of the (tables of contents) before each Gospel, subscriptions at the end of each Gospel, and pictures. It has a few scholia from Arethas. Together with the codex 2821 it belongs to the same manuscript. Folios 4-294 belong to the codex 60, folios 295-316 – to the codex 2821.
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Icons of serpents devouring the sun symbolize eclipses throughout the book. The glyphs show roughly 40 times in the text, making eclipses a major focus of the Dresden Codex. The first 52 pages of the Dresden Codex are about divination. The Mayan astronomers would use the codex for day keeping, but also determining the cause of sickness and other misfortunes.
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Aztec feather artisans or painters. Florentine Codex (ca. 1576) with native drawings and Nahuatl text Bernardino de Sahagún recorded names and characteristics of plants and colors used by painters and documented his research in the Florentine Codex. The Florentine Codex is a primary resource for understanding the creation and uses of codices, as well as for understanding the politics of post-conquest Mexico.
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These eclipses probably correspond to the eclipses in the Dresden Codex (the eighth or ninth century).Bricker and Bricker 2011 p. 351 The Paris Codex The Katun Pages (pages 2–11) in the Paris Codex are concerned with the rituals to be performed at Katun completions. They also contain references to historical astronomical events during the fifth to the eighth centuries.
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Extremadura is the province from which Francisco de Montejo and many of his conquistadors came, as did Hernán Cortés, the conqueror of Mexico.Noguez et al. 2009, p. 21. One of these conquistadors possibly brought the codex to Spain; the director of the Museo Arqueológico Nacional named the Cortesianus Codex after Hernán Cortés, supposing that he himself had brought the codex to Spain.
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Page of the Virgilius Romanus (5th century) The rolls of papyrus used in classical antiquity (the biblia or librī) in Late Antiquity were gradually replaced by the codex. Reed pens were replaced by quill pens.Jackson 1981 Isidore of Seville explained the then-current relation between codex, liber ("book") and volumen ("scroll") in his Etymologiae (VI.13): :Codex multorum librorum est; liber unius voluminis.
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1 Peter 2:7-12; 2:12-17 in Papyrus Bodmer VII-IX The Greek text of this codex is a representative of the Alexandrian text-type. According to Aland in 1-2 Peter it has normal text, in Jude free text, both with certain peculiarities. Aland placed it into I Category. It is close to the Codex Vaticanus and Codex Alexandrinus.
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Wade is a much better fighter, but Zaboo's seriousness about Codex leads to Wade giving up his interest in her. Codex yells at Zaboo that she doesn't like him, and he leaves dejected. Then Codex sees a drunken Clara kissing with Wade, and decides to chase after Zaboo to apologize, but is hurt when she sees him making out with Riley.
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Codex Bezae has a lacuna in 8:29-10:14. The Old Latin Codex Floriacensis (designated by h), is also lacking in this section up to 9:24a, and after 9:24a. Codex Glazier is an important witness for reconstruction the Western text for this portion. At least 21 reading of Glazier of this portion may represent the Western text.
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The Greek text of the codex is a representative of the Byzantine text-type. Aland placed it in Category V. It is close to the codex 20. It was not examined by the Claremont Profile Method.
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According to William Hatch Codex Cyprius is "one of the more important of the later uncial manuscripts of the four Gospels". Currently the codex is located in the Bibliothèque nationale de France (Gr. 63) in Paris.
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The text of the codex was collated by Hoskier.Herman C. Hoskier, "Concerning the Text of the Apocalypse" 1 (London, 1929), pp. 381-388. The codex currently is housed at the Vatican Library (Ms. 542), in Rome.
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Et dictus codex per translationem a codicibus arborum seu vitium, quasi caudex, quod ex se multitudinem librorum quasi ramorum contineat. :"A codex is composed of many books; a book is of one scroll. It is called codex by way of metaphor from the trunks of trees or vines, as if it were a wooden stock (caudex), because it contains in itself a multitude of books, as it were of branches." A tradition of biblical manuscripts in codex form goes back to the 2nd century (Codex Vaticanus), and from about the 5th century, two distinct styles of writing known as uncial and half-uncial (from the Latin "uncia," or "inch") developed from various Roman bookhands.
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The History of the Indies of New Spain, sometimes referred to as the Durán Codex, contains 78 chapters spanning from the Aztec creation story until after Spanish conquest of Mexico, and includes a chronology of Aztec kings. The friars of the 16th century borrowed one another's material without citation. Some scholars believe that the Durán Codex formed the basis for the Ramirez Codex although others believe that both Ramirez Codex and the Durán Codex relied on an earlier unknown work referred to as "Chronicle X". In 1596, Durán was cited as a source by Fray Agustín Dávila Padilla in his Historia de la fundación y discurso de la Provinciade Santiago de Mexico.Heyden xxx.
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The manuscript was written by two scribes. Abbreviations are rarely used in the codex. The handwriting is very close to that of the Rossano Gospels.N. Pocock, The Codex Zacynthius, The Academy (London, 19 February 1881), s. 137a.
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The codex contains three lessons from the Epistles lectionary (Apostolarium). Only 8 leaves () of the codex have survived. The text is written in Greek minuscule letters, on paper, in one column per page, 20 lines per page.
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Probably it was written in Egypt. The text of the codex was cited by Robert Estienne as η' in his Editio Regia. It was loosely collated by Wettstein. Griesbach set a very high value on the codex.
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The Greek text of the codex Aland did not place in any Category V. The text of the manuscript was not examined by using Wisse's Profile Method. In result the textual character of the codex is unknown.
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Surviving French manuscripts include the Ivrea Codex and the Apt Codex. For information about specific French composers writing in late medieval era, see Jehan de Lescurel, Philippe de Vitry, Guillaume de Machaut, Borlet, Solage, and François Andrieu.
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The Greek text of this codex is mixed. Aland placed it in Category III. Currently it is dated by the INTF to the 5th-century. The text of the codex was published in 1946 by Peter Sanz.
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4) S. 405 Nr. 1429. - Codex Laureshamensis (wie Anm. 4) fol. 112r Sp. 1. All together, the Lorsch codex catalogues ten endowments for the Lorsch Abbey in Heidesheim between 765 or 768 and 794,Glöckner (wie Anm.
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Formerly the manuscript was known as Codex Seldeni 5. It was added to the list of the New Testament manuscripts by Wettstein. The codex was examined by Mill and Griesbach. C. R. Gregory saw it in 1883.
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According to the Cologne Mani-Codex,L. Koenen and C. Römer, eds.
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The codex is located in the Cambridge University Library (additional manuscripts 6594).
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The Codex Cisamensis also contains a copy of John's will and testament.
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A painting from Codex Mendoza showing an elderly Aztec woman drinking pulque.
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The codex is located in the Bodleian Library (Wake 16) at Oxford.
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On the first leaf it has the same subscription as codex 87.
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The first documented mention in the Lorsch codex was in 767 A.D.
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The Codex is held at the Bibliothèque nationale de France in Paris.
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Folio 45v of the Codex Borgia depicts a platform adorned with skulls.
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The codex now is located in the Bible Museum Münster (Ms. 4).
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The codex now is located in the Bible Museum Münster (Ms. 6).
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The codex is located, in the Biblioteca Estense (Gr. 196) in Modena.
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The codex is located, in the Vatican Library (Lat. 7223) at Vatican.
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Aland did not place the text of the codex in any Category.
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The codex is located now in Louvre (Ms. E 7332), in Paris.
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The codex now is located in the Bible Museum Münster (MS. 12).
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The codex now is located in the Bible Museum Münster (MS. 1).
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Currently the codex is housed at the Louvre (S.N. 121) in Paris.
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Textually it is very close to Codex Sinaiticus, but with some exceptions.
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The codex contains weekday Gospel lessons according to the Byzantine Church order.
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The codex contains weekday Gospel lessons according to the Byzantine Church order.
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Cyril Lucaris, one of the former owners of the codex The codex was brought to Constantinople in 1621 by Cyril Lucar (first a patriarch of Alexandria, then later a patriarch of Constantinople). Lucar was involved in a complex struggle with the Turkish government, the Catholic Church, and his own subordinates. He was supported by English government and presented the codex to James I in 1624, as a gratitude for his help. The codex was presented through the hands of Thomas Roe (together with minuscule 49), the English ambassador at the court of the Sultan.
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The textual character of the codex is representative of the late Alexandrian text-type, and is similar to the Codex Regius.R. Waltz, Codex Zacynthius Ξ (040) at the Encyclopedia of Textual Criticism Kurt and Barbara Aland gave the following textual profile of it: 21, 82, 21/2, 3s. This means the text of the codex agrees with the Byzantine standard text 2 times, it agrees 8 times with the original text against the Byzantine and it agrees both with the Byzantine and original text 2 times. There are 3 independent or distinctive readings.
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As H. B. Nicolson has pointed out, however, the description is not an exact fit for the Codex, and the identification is not certain. According to a later account by Samuel Purchas, a later owner of the Codex, writing in 1625, the Spanish fleet was attacked by French privateers, and the codex, along with the rest of the booty, taken to France. It was certainly in the possession of André Thévet, cosmographer to King Henry II of France. Thévet wrote his name in five places on the codex, twice with the date 1553.
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The Dresden Codex The Dresden Codex contains three Mars tables and there is a partial Mars almanac in the Madrid codex. Pages 43b to 45b of the Dresden codex are a table of the 780-day synodic cycle of Mars. The retrograde period of its path, when it is brightest and visible for the longest time, is emphasized. The table is dated to the retrograde period of 818 AD. The text refers to an eclipse season (when the moon is near its ascending or descending node) that coincided with the retrograde motion of mars.
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Six pages of the Dresden codex: Pages (55–59, 74) on eclipses (left), multiplication tables, and a flood (far right) The Dresden Codex is a Mayan book, the oldest surviving from the Americas, dating to the 13th or 14th century. The codex was rediscovered in the city of Dresden, Germany, hence the book's present name. It is located in the museum of the Saxon State Library. The book suffered serious water damage during World War II. The pages are made of amate, high, and can be folded accordion-style; when unfolded the codex is long.
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The Codex crew, which then consisted of Alexander Winn, Ryan Luther, Patrick Malone and Meghan Foster, all got together to celebrate the launch of The Codex Series. Lauren Jenks joined the crew after a few months, and the series reached 20 episodes before it ended on August 13, 2005, when Episode 20, "The End of All Things", was released.he Codex Series is the name for the overarching story of the machinima series The Codex and The Heretic. Collectively, the series have received over 80 million hits as of April 2008.
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A striking difference between the Vienna Codex and the others is that the Munich and the Karlsruhe Codex contain the so-called collectio pontificia, the letters to and from the various popes with whom Boniface dealt, which is lacking in the Vienna Codex. All three contain the so-called collectio communis, the letters written to and from others, besides popes (the terminology is Tangl's). But to the collection communis the Vienna Codex adds a great number of other letters, esp. those written to and by Lullus, Boniface's successor in Mainz.
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One of the canon tables from the Codex Beneventanus. The Codex Beneventanus (British Library, Add MS 5463) is an 8th-century illuminated codex containing a Gospel Book. According to a subscription on folio 239 verso, the manuscript was written by a monk named Lupus for one Ato, who was probably Ato, abbot (736760) of the monastery of San Vincenzo al Volturno (Saint Vincent on the Volturnus), near Benevento. The unusual odd number of Canon Tables suggests these seven folios were prepared as much as two centuries earlier than the rest of the codex.
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Codex Boreelianus, Codex Boreelianus Rheno-Trajectinus (full name), designated by Fe or 09 in the Gregory-Aland numbering and ε 86 in von Soden numbering, is a 9th (or 10th) century uncial manuscript of the four Gospels in Greek. The manuscript, written on parchment, is full of lacunae (or gaps), many of which arose between 1751 and 1830. The codex was named Boreelianus after Johannes Boreel (1577–1629), who brought it from the East. The text of the codex represents the majority of the text (Byzantine text-type), but with numerous alien readings (non-Byzantine).
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The Latin text of the Gospel of Matthew of the codex is representative of the Old Latin text in Itala recension. The text of the rest of books of New Testament is predominantly Vulgate text. Verse Matthew 12:47 is omitted as in codices Codex Sinaiticus, Vaticanus, Codex Regius, 1009, Lectionary 12, k, syrc, syrs, copsa. In Matthew 16:12 it has textual variant της ζυμης των αρτων των Φαρισαιων και Σαδδουκαιων (leaven of bread of the Pharisees and Sadducee's) supported only by Codex Sinaiticus and Curetonian Gospels.
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The Codex Roorda is a Frisian manuscript dating from the Middle Ages. The Codex Roorda is a medieval manuscript with Latin and Old Frisian legal texts. There are different views on dating. This varies from 1480 to 1504.
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The Dresden Codex. Retrieved on May 5, 2015 There are only three other existing codices left. They are located in Paris, Madrid, and Mexico. The Codex runs for inclusion in the UNESCO Memory of the World Programme (MOW).
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Codex Borgia Chalchiuhtotolin, as depicted in the Codex Telleriano-Remensis. In Aztec mythology, Chalchiuhtotolin (; Nahuatl for "Jade Turkey") was a god of disease and plague. Chalchihuihtotolin, the Jewelled Fowl, Tezcatlipoca's nahual. Chalchihuihtotolin is a symbol of powerful sorcery.
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The codex, however, stayed in Jerusalem until the latter part of that century. After the Siege of Jerusalem (1099) during the First Crusade, the Crusaders held the codex and other holy works for ransom, along with Jewish survivors.
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The codex formerly belonged to the Saint Catherine's Monastery. It was purchased by Kenneth Willis Clark in 1950. The codex now is located in the Kenneth Willis Clark Collection of the Duke University (Gk MS 15) at Durham.
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Based in California, the Federation's board members include medical doctors, scientists, therapists and consumer advocates of natural health; and it is the only health-freedom organization with Codex credentials permitting it to participate actively at Codex Alimentarius meetings.
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The original codex contained lessons from the Gospel of John, Matthew, and Luke (Evangelistarium), on 196 parchment leaves. The leaves are measured (). Some leaves of the codex at the end were lost. It was written by several hands.
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The controversy increased media attention on the upcoming Belmont Stakes as a rivalry between Codex and Genuine Risk. At the 1980 Belmont Stakes in sloppy conditions, Codex finished in seventh place. to Temperence Hill; Genuine Risk finished second.
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The Codex Vindobonensis 795 (Vienna Austrian National Library Codex) is a 9th- century manuscript. It contains letters and treatises by Alcuin, including a discussion of the Gothic alphabet. It also contains a description of the Anglo-Saxon futhorc.
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Codex Athous Dionysiou, designated by Ω or 045 (in the Gregory-Aland numbering), ε 61 (von Soden), is a Greek uncial manuscript of the New Testament. The codex is dated palaeographically to the 9th century. It has marginalia.
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In Matthew 23:35 phrase υιου βαραχιου (son of Barachi'ah) is omitted; this omission is supported only by Codex Sinaiticus, codex 59 (by the first hand), two other Evangelistaria (ℓ 13, and ℓ 185), and citations in Eusebius.
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Peterson, "The Florentine Codex Imagery", p. 278. European elements appear in the imagery, as well as pre-Conquest images done in the "native style".Peterson, "The Florentine Codex Images," p. 279.Robertson, Mexican Manuscript Painting, pp. 15-23.
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The nomina sacra are written in an abbreviated way. The itacistic error occurs very frequently, much often than in Codex Alexandrinus, and almost so frequently as in Codex Bezae, but they are unequally distributed over the different parts of the manuscript. The change ι into ει is not so perpetual as in these two manuscripts. There is no iota adscriptum or iota subscriptum in the codex.
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The codex contains 198 parchment leaves (actual size ). The text is written in one column per page, and 17-28 lines per page, in large semi-uncial letters. The codex contains almost the complete text of the four Gospels with only one lacuna in John 19:17-35. The Latin text is written above the Greek (as Codex Boernerianus) and in the minuscule letters.
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Codex Boernerianus, designated by Gp or 012 (in the Gregory-Aland numbering), α 1028 (von Soden), is a small New Testament codex, measuring 25 x 18 cm, written in one column per page, 20 lines per page. It is dated paleographically to the 9th century. The name of the codex derives from the theology professor Christian Frederick Boerner, to whom it once belonged. The manuscript is lacunose.
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The codex contains the complete text of the four Gospels, on 420 purple parchment leaves (24 by 19 cm). The text is written in one column per page, 17 lines per page, in gold. It is written in early minuscule, but some parts of the codex in semi-uncial, and titles in uncial letters. The codex contains simple miniatures, mainly geometrical figures, without any direct Christian symbols.
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The Codex Borbonicus is an Aztec codex written by Aztec priests shortly before or after the Spanish conquest of Mexico. It is named after the Palais Bourbon in France and kept at the Bibliothèque de l'Assemblée Nationale in Paris. The codex is an outstanding example of how Aztec manuscript painting is crucial for the understanding of Mexica calendric constructions, deities, and ritual actions.Keber, Eloise Quiñones.
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The Codex en Cruz is a pictorial Aztec codex consisting of a single piece of amatl paper. It records historical events, such as the succession of rulers, wars, and famines, of the 15th and 16th centuries. The codex centers on the city of Texcoco, but also includes information pertaining to Tenochtitlan, Tepetlaoztoc and Chiautla. It is currently held by the Bibliothèque Nationale in Paris.
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Symbolic Crucifixion from the Uta Codex The Uta Codex Quattuor Evangelia (Clm. 13601, Bavarian State Library, Munich) is a "gospel lectionary" or evangeliary. It contains those portions of the gospels which are read during church services. "Unlike most Gospel lectionaries, the individual readings in the Uta Codex are not arranged in calendrical order, but are instead grouped together after their respective Gospel authors."Cohen.
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They regain control of the Codex, but Danik reveals Ellie is still alive and he is holding her hostage. Danik threatens to kill Ellie unless he is given the Codex. Carver, believing in redemption, suddenly grabs the Codex from Isaac and throws it to Danik, who lets go of Ellie to catch it. Danik immediately uses it to turn off the Machine, resuming the Convergence Event.
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The solstices and equinoxes are described in many almanacs and tables in the Maya codices. There are three seasonal tables and four related almanacs in the Dresden Codex. There are five solar almanacs in the Madrid Codex and possibly an almanac in the Paris codex. Many of these can be dated to the second half of the ninth and first half of the tenth centuries.
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398–469 The Dresden Codex pages 8–59 is a planetary table that commensurates the synodic cycles of Mars and Venus. There are four possible base dates, two in the seventh and two in the eighth centuries. The Madrid Codex Page 2a of the Madrid codex is an almanac of the synodic cycle of Mars. This heavily damaged page is probably a fragment of a longer table.
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The codex contains the text of the Book of Revelation with homilies of St. John Chrysostom to the Gospel of John, and the commentary of Andrew of Caesarea on the Book of Revelation. Together with this books codex has 369 leaves. Book of Revelation is on the end of this codex (pages 265-369). It is written in one column per page, in 21 lines per page.
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The numbers in the codex from the surveys submitted by officials are recorded in illustrations "using the Mesoamerican numeric system, with some variations characteristic of the Mexica system." A book on the codex, Códice Chavero de Huexotzingo: proceso a sus oficiales de república, won the 2005 "Premio INAH Francisco Javier Clavijero." Historian Alfredo Chavero donated the codex to the National Museum of Mexico in 1906.
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Before the discovering of the Codex Glazier, a number of readings of Codex Bezae had support only of later, mixed Western witnesses and no pure witnesses. In such cases always was difficult to decide whether the reading is to be taken as Western or not. The evidence of Codex Glazier allows to separate old Western readings from late reading. It allows to decide with greater assurance.
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The Gesta is not extant in the original, but instead survives in three different manuscripts representing two different traditions. The Codex Zamoyscianus (Z) and Codex Czartoryscianus (S) represent the first, and earliest documented tradition, the latter being derived from the former. The Heilsberg codex, though later and surviving in less detail, is an independent witness to the text and constitutes the second distinct tradition.
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Apollodorus was a Graeco-Roman jurist of the 5th century AD, who was one of the commission appointed by Theodosius II to compile the Codex Theodosianus. In the year 429 he appears as comes and magister memoriae,Codex Theodosianus 1. tit. 1. s. 5 and he appears as comes sacri consistorii in the years 435 and 438.Codex Theodosianus 1. tit. 1. s. 6 Nov. 1. Theod.
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The Greek text of the codex was a leading representative of the Alexandrian text-type. It was recognized by Ernest Cadman Colwell (1901-1974) as having an extraordinary degree of correspondence with the Codex Vaticanus. According to Colwell the codex preserved a "primitive text" of the Gospel of Mark.E.C. Colwell, An Ancient Text of the Gospel of Mark, The Emory University, Quarterly 1 (1945), pp.
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The codex was bought at Venice (along with Minuscule 441 and Minuscule 899) by Johan Gabriel Sparwenfeld in 1678. Peter Fabian Aurivill published facsimile of two fragments of the codex (with text of the Acts 10:34-38 and 1 Timothy 3:16).P. F. Aurivill, Codex Graecus Novi Foederis (Uppsala, 1783, 1786). It was examined by Adolf Michaelis,Adolf Michaelis, Neue oriental und exeget.
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They are thus spared from death and damnation. This aspect of Christ's role is elaborated on more fully by Nag Hammadi Codex III, whereas it is omitted from the Berlin Codex. This concludes Christ's message. Finally, the savior states that anyone who shares these revelations for personal profit will be cursed. The Nag Hammadi Codex III version of the text ends with the prayer, “Jesus Christ, Amen”.
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Merchants selecting gemstones, from Book 9 of the Codex. The codex is composed of the following twelve books:Bernardino de Sahagún, Florentine Codex: General History of the Things of New Spain (Translation of and Introduction to Historia General De Las Cosas De La Nueva España; 12 Volumes in 13 Books). #The Gods. Deals with gods worshipped by the natives of this land, which is New Spain.
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Codex Sancti Simeonis contains a fragment of a Gospel lectionary, or Evangelistarion, designated by siglum ℓ 179 in the Gregory-Aland numbering; it is written on parchment and dated to the 10th century. The codex is housed in Trier.
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Uncial 047 (in the Gregory-Aland numbering no. 047, ε 95 von Soden) is a Greek uncial manuscript of the Gospels. The codex is dated paleographically to the 8th century. Formerly the codex was designated by Hebrew letter ב.
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Formerly the codex was located in a church in Berat. Since 1971, it has been housed in the National Archives of Albania (No. 2) at Tirana. Codex Beratinus 2 now is registered with the UNESCO as a world treasure.
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The Greek text of the codex Aland did not place in any Category V. The text of the manuscript was not examined by using the Claremont Profile Method. In result the textual character of the codex is still unknown.
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It was not placed it in Categories of New Testament manuscripts of Kurt Aland. The codex used to be held in Qubbat al-Khazna in Damascus. The present location of the codex is unknown. The manuscript is not accessible.
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The pochteca are the subject of Book 9 of the Florentine Codex (1576), compiled by Bernardino de Sahagún.Arthur J. O. Anderson and Charles Dibble, eds. and translators, The Florentine Codex Book 9, Salt Lake City, University of Utah Press.
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The Greek text of the codex is a representative of the Alexandrian text-type.David Alan Black, New Testament Textual Criticism, Baker Books, 2006, p. 64. Kurt Aland did not place the Greek text of the codex in any Category.
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58a in codex), תיעשה המנורה is found, instead of תעשה המנורה; in Exodus 28:26 (p. 60a in codex), אל עבר האפוד is found, instead of אל עבר האפד; in Numbers 1:17 (p. 84 in codex), אשר נקבו בשמות is found, instead of אשר נקבו בשמת; in Numbers 10:10 (p. 91 in codex), ובראשי חדשכם is found, instead of ובראשי חדשיכם; in Numbers 22:5 (p. 97 in manuscript), בלעם בן בעור is found, instead of בלעם בן בער; and in Deuteronomy 23:2 (p. 119 in codex), פצוע דכה is found, instead of פצוע דכא. Also in the line arrangement of Shirat Hayam in Exodus 15:1–19 (p. 53a in codex), the last line follows the Sephardic tradition established by R. Meir ben Todros Halevi (ca. 1170–1244), rather than the tradition of Ben-Asher and that of Yemenite tradition who make use of a different format.
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Aland did not place the Greek text of the codex in any Category.
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The Greek text of the codex Aland did not place in any Category.
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Currently the codex is located in the Bodleian Library (Barocci 197) at Oxford.
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Currently the codex is located in the British Library (Add. 32051) at London.
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Currently the codex is located in the Bodleian Library (Wake 18) at Oxford.
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Currently the codex is located in the Bodleian Library (Wake 14) at Oxford.
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The codex is located in the Cambridge University Library (Or. 1699 II x).
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The codex is located in the Bodleian Library (Rawl. G. 2) at Oxford.
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Currently the codex is located in the British Library (Burney 22) at London.
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Aland the Greek text of the codex did not place in any Category.
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Currently the codex is located in the British Library, (Add. 39602) at London.
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The Greek text of the codex Aland did not place in any Category.
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Codex Theodos. lx, tit. 7, ed. Ritter; Ulpian liiii, 23, De Ritu Nupt.
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The codex now is located in the Vatican Library (Gr. 2302) in Rome.
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Aland did not place the Greek text of the codex in any Category.
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The codex is located at the Herzog August Bibliothek (Weissenburg 64) in Wolfenbüttel.
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The primary sources are the Chronicle of Henry of Livonia and Hypatian Codex.
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Lyons, Pilar. “Fine Print/Limited Editions: Codex Espangliensis.” Bloomsbury Review (Nov./Dec. 1998).
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Currently the codex is located in the Biblioteca Vallicelliana (D. 63) in Rome.
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The codex is housed at the Biblioteca Ambrosiana (E. 101 sup.) in Milan.
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The codex currently is housed at the Laurentian Library (PSI 125) in Florence.
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The codex is housed at the Ashmolean Museum (P. Ant. 12), in Oxford.
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Currently the codex is housed at the Egyptian Museum (no. 71942) in Cairo.
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The codex is housed at the Ashmolean Museum (P. Ant. 11), in Oxford.
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The codex is housed at the Biblioteca Ambrosiana (C. 160 inf.) in Milan.
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Carrasco did a lecture tour about the MC2 Codex in 2008 and 2009.
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The Matrícula was the source for the tribute section of the Codex Mendoza.
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The codex now is located in the Bodleian Library (Barocci 202) at Oxford.
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The Greek text of the codex Aland did not place in any Category.
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The codex is located now in the Vatican Library (Gr. 2066) in Rome.
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Franz Anton Knittel (April 3, 1721 - December 10, 1792) was a German, Lutheran orthodox theologian, priest, and palaeographer. He examined palimpsests' text of the Codex Guelferbytanus 64 Weissenburgensis and deciphered text of Codex Carolinus. He was the author of many works.
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Only one parchment leaf () of the codex has survived. It contains a lesson from Matthew 6:14-21. It was bound with another codex. It contains lessons from the Prophets and Epistles, and catechism at the end (leaves 235-236).
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The Greek text of the codex Kurt Aland did not place in any Category. It was not examined by using the Claremont Profile Method. The textual character of the codex can not be determined because it is a fragmentary condition.
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The codex contains the complete text of the four Gospels. The text is written in one column per page, in 19 lines per page. It contains a commentary. The Greek text of the codex is not assigned to any Category.
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C. R. Gregory saw it in 1891. 285 leaves of the codex are currently housed at the Leiden University Library (Gronovii 137) in Leiden. The codex is cited in critical editions of the Greek New Testament (NA26).NA26, p. 705.
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375–376 and footnote #81 on pg. 612 Judeo- Arabic inscriptions on the first page of the Codex mention the book was then "transferred to the Jerusalemite synagogue in Fustat." The Aleppo codex website reveals how the book changed hands.
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The codex contains text of the four Gospels. The text is written in one column per page, in 21-28 lines per page. The codex contains the text of the four Gospels, in the order: Mark, Luke, John, and Matthew.
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Bricker and Bricker 2011 p. 691 Paris Codex Pages 21–24 of the Paris Codex are a zodiacal almanac. It is made up of five rows of 364 days each. Each row is divided into 13 subdivisions of 28 days each.
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Codex Angelicus designated by Lap or 020 (in the Gregory-Aland numbering), α 5 (von Soden), is a Greek uncial manuscript of the New Testament. Palaeographically it has been assigned to the 9th century. Formerly it was known as Codex Passionei.
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Other manuscripts are of little independent value for reconstructing the text. The main ones are the Codex Darmstadtinus 2773 (D) with 112 extracts from books I–IX, and the Codex Parisinus 319 (C) with 29 extracts from Books I–IV.
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The original codex contained lessons from the Gospel of John, Matthew, and Luke (Evangelistarium), on 23 fragment parchment leaves. Some leaves at the codex were lost. The leaves are measured (). It is a palimpsest, the upper text is in Syriac.
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The original codex contained lessons from the Gospel of John, Matthew, and Luke (Evangelistarium), on 18 fragment parchment leaves. Some leaves at the codex were lost. The leaves are measured (). It is a palimpsest, the upper text is in Syriac.
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Kurt Aland placed it in Category III. It is dated by the Institute for New Testament Textual Research to the 7th century. The codex used to be held in Qubbat al-Khazna in Damascus. The location of the codex is unknown.
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It is dated by the Institute for New Testament Textual Research to the 8th century. The codex used to be held in Qubbat al-Khazna in Damascus. The present location of the codex is unknown. The manuscript is not accessible.
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Aland placed it in Category III. The text of Romans 16:25-27 is following after Romans 14:23, as in Codex Angelicus, Codex Athous Lavrensis, Minuscule 181, 326, 330, 451, 460, 614, 1241, 1877, 1881, 1984, 1985, 2492, 2495.
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B.F. Westcott and F.J.A. Hort of Cambridge published a text based on Codex Vaticanus and Codex Sinaiticus in 1881. Novum Testamentum Graece by Eberhard Nestle and Kurt Aland, now in its 28th edition, generally follows the text of Westcott and Hort.
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Currently it is dated by the Institute for New Testament Textual Research to the 9th century. The codex used to be held in Qubbat al-Khazna in Damascus. The present location of the codex is unknown. The manuscript is not accessible.
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Scrivener enumerated 1982 differences between these two codices. Among textual scholars, there is a tendency to prefer Augiensis above Boernerianus. The codex is also similar to Codex Claromontanus, and again scholars favour the readings in Augiensis above those in Claromontanus.
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The Codex was first published by Croatian Slavist Vatroslav Jagić in 1883 in Berlin as Quattuor Evangeliorum versionis palaeoslovenicae Codex Marianus Glagoliticus, transcribed in Cyrillic script and with extensive philological commentary in Latin. Reprint was published in Graz in 1960.
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From June to August 2007, the Codex was the centerpiece of a two- month exhibition hosted by the Chester Beatty Library in Dublin, Ireland. The Codex was on view at the Phoenix Art Museum in Phoenix, Arizona from 24 January 2015 through 12 April 2015 for the exhibition Leonardo Da Vinci's Codex Leicester and the Power of Observation. Its presentation at Phoenix Art Museum was the first time a work by the hand of Leonardo himself was on view in Arizona. The Codex was then on view at the Minneapolis Institute of Arts in an exhibition Leonardo Da Vinci, the Codex Leicester, and the Creative Mind that opened 21 June 2015, where it remained on display until 30 August 2015.
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Names are typically Latin, and can refer to the place of composition (Codex Sangallensis, "Book from St. Gall") or rediscovery (Stonyhurst Gospel), the current location (Liber Ardmachanus, "Book of Armagh"), a famous owner (Codex Bezae, "Theodore Beza's Book"), a volume's function (Liber Comicus, "The Lectionary"), or can even refer to physical characteristics of a volume (Codex Gigas, "The Huge Book" or Codex Aureus, "The Gold Book"). The Book of Mulling is also known as Liber Moliensis after the name of the scribe, as tradition has it. It must also be observed that certain Latin NT manuscripts may present a mixture of Vulgate and Old Latin texts. For example, Codex Sangermanensis (g1 ) is Old Latin in Matthew, but Vulgate in the rest of the Gospels.
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Mark ends at 16:8 in the 4th-century Codex Vaticanus Graecus 1209 The earliest extant complete manuscripts of Mark, Codex Sinaiticus and Codex Vaticanus, two 4th-century manuscripts, do not contain the last twelve verses, 16:9–20, nor the unversed shorter ending. Codex Vaticanus (4th century) has a blank column after ending at 16:8 and placing kata Markon, "according to Mark". There are three other blank columns in Vaticanus, in the Old Testament, but they are each due to incidental factors in the production of the codex: a change to the column- format, a change of scribes, and the conclusion of the Old Testament portion of the text. The blank column between Mark 16:8 and the beginning of Luke, however, is deliberately placed.
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Text of Codex especially abounds with the usage of asigmatic aorist, and very frequent is the assimilation of vowels in compound adjectival declension and present forms (-aago, -uumu instead of -aego, -uemu; -aatъ instead of -aetъ etc.). Analysing the language of the Codex, Vatroslav Jagić concluded that one of the scribes of the Codex came from the Eastern-rite Štokavian area (see Serbian recension), on the basis of substitutions u - ǫ, i - y, u - vъ, e - ę etc. The conclusion about Serbo- Croatian origin of the Codex has been disputed by Russian slavist Alexander Budilovich who believed that the Codex was written in northern Albania, in northern Macedonia or Mount Athos, in Bulgarian language environment.Будилович, А. Мариинское евангелие с примечаниями и приложениями // ЖМНПр, 1884, март, с. 157.
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Through the efforts of Gilles Quispel, the Jung Codex was the first codex brought to light from the Nag Hammadi Library. It was purchased by the Jung Institute and ceremonially presented to Jung in 1953 because of his great interest in the ancient Gnostics.Jung (1977) p. 671 First publication of translations of Nag Hammadi texts in 1955 with the Jung Codex by H. Puech, Gilles Quispel, and W. Van Unnik.
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The Codex Alimentarius Austriacus standards is primarily the product of a voluntary effort of experts in the food industry and universities. While the standards laid out in the codex were not legally enforceable, they were nonetheless used by the courts to determine the identity and quality of a variety of food products.Randell, A. Codex Alimentarius: how it all began. Food and Agriculture Organization of the United Nations website.
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They discover that she has been murdered by philologist Edmund Hoover, The Collector, who seduces her to get to the rare books in her care, specifically the Gozerian Codex. In the video game, the Ghostbusters discover her reading the Codex before capturing her. Due to the ease of the capture, they state that she must have wanted them to recover the Codex to aid them in defeating the Collector.
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Codex Petropolitanus Purpureus, designated by N or 022 (in the Gregory-Aland numbering), ε 19 (Soden), is a 6th-century Greek New Testament codex gospel book. Written in majuscules (capital letters), on 231 parchment leaves, measuring 32 x 27 cm. Paleographically it has been assigned to the 6th century. Codex Petropolitanus Purpureus, along with the manuscripts Φ, O, and Σ, belongs to the group of the Purple Uncials.
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It is not certain where the codex was discovered. Probably it was discovered in Veracruz and sent to Sevilla, together with the other manuscript Codex Zouche-Nuttall, as a gift for Charles V in 1519. The later story of the codex is not well known, but it came to Portugal, Rome, Weimar, and Vienna (at last). The manuscript changed its owners and places in which it was housed.
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The codex was bound with the 12th century minuscule codex 2087, which contains portions of the Book of Revelation. Three leaves of the codex are palimpsests (folio 160, 207, 214) – they were overwritten by a later hand. Folio 207 contains a fragment of Ephraem Syrus in Greek, while the texts of folios 160 and 214 are still unidentified.Palau, A. C., “A Little Known Manuscript of the Gospels in: ‘Maiuscola biblica’: Basil.
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87 The second manuscript is the Breviary of Alaric, and a good part of the Breviarium that is included in book 1 actually contains the original text of the respective part of the original codex. The latter part of the Codex, books 6-16, drew largely from two texts as well. Books 6-8 of the Codex were preserved in the text of a document known as Parsinus 9643.Matthews, pp.
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Codex Cyprius, designated by Ke or 017 (in the Gregory-Aland numbering), ε 71 (von Soden), is a Greek uncial manuscript of the four Gospels, on parchment. It was variously dated in the past (8th–11th centuries), currently it is dated to the 9th century. It was brought from Cyprus (hence name of the codex) to Paris. Sometimes it was called Codex Colbertinus 5149 (from new place of housing).
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The early history of the codex is unknown. It was brought from Cyprus – hence actual name of the codex – to the Colbert Library (no. 5149 – sometimes it was called Codex Colbertinus 5149) in Paris in 1673, whence it passed into its present locality – Bibliothèque nationale de France.S. P. Tregelles, An Introduction to the Critical study and Knowledge of the Holy Scriptures, Samuel Bagster & Sons, London 1856, p. 201.
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The Codex was purchased at auction from the Leicester estate in 1980, by wealthy industrialist and art collector Armand Hammer, for $5.1 million ($ in ), later renaming the notebook Codex Hammer. Hammer commissioned Leonardo da Vinci scholar, Dr. Carlo Pedretti, to compile the loose pages of the codex back into its original form. Over the next seven years Dr. Pedretti translated each page to English, completing the project in 1987.
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The religious content of the codex makes it likely that the scribes themselves were members of the priesthood. The codex probably was passed down from priest to priest and each priest who received the book added a section in his own hand. The images in the Madrid Codex depict rituals such as human sacrifice and invoking rainfall, as well as everyday activities such as beekeeping, hunting, warfare, and weaving.Noguez et al.
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Little else is known, though there is plenty of speculation. For example, it is speculated that this may have provided motivation for canon lists, and that Codex Vaticanus and Codex Sinaiticus may be examples of these Bibles. Together with the Peshitta and Codex Alexandrinus, these are the earliest extant Christian Bibles. There is no evidence among the canons of the First Council of Nicaea of any determination on the canon.
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The codex contains a small part of the Gospel of Matthew 22:7-46, on one parchment leaf (22 cm by 16 cm). It is written in two columns per page, 37 lines per page, in small uncial letters. It is a palimpsest, the upper text contains Greek notes, bound with the minuscule codex 1419. The Greek text of this codex is mixed, but with strong the Byzantine element.
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Opening of the Gospel of Matthew According to legend, the Codex was created by Herman the Recluse in the Benedictine monastery of Podlažice near Chrudim in the Czech Republic. The monastery was destroyed some time in the 15th century during the Hussite Revolution. Records in the codex end in the year 1229. The codex was later pledged to the Cistercians Sedlec Monastery and then bought by the Benedictine monastery in Břevnov.
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The codex was rescued from the flames by being thrown out of a window. This damaged the binding and knocked loose some pages which are still missing. According to the vicar Johann Erichsons, the codex landed on and injured a bystander. In September 2007, after 359 years, the Codex Gigas returned to Prague on loan from Sweden until January 2008, and was on display at the Czech National Library.
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A second version of the Gesta lies in the Codex Czartoryscianus, also called the Sędziwój Codex. Between 1434 and 1439 Sandivogius of Czechło had a second copy made for him, produced from the version in the Codex Zamoyscianus. As it is a direct copy, its usefulness is limited in reconstructing the original text. This version currently lies in the Czartoryski Museum of Kraków, Ms. 1310, fols. 242-307.
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He found that from 73 singular readings of Codex Vaticanus, 46 are shared with codex 2427.M. M. Mitchell, P. A. Duncan, Chicago’s “Archaic Mark” (MS 2427): A Reintroduction to its Enigmas and a Fresh Collation of Its Readings, Novum Testamentum 48 (2006) 5. Colwell examined Minuscule 330 and found that the text of the Pauline epistles of this codex is textually very close to the codices 451, 2400 and 2492.
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In 1841, Guglielmo Libri Carucci dalla Sommaja stole the Codex Ashburnhamensis and sold it to Bertram Ashburnham, 4th Earl of Ashburnham (hence its common name), and today, the Commonitorium is preserved in only this manuscript, as the Codex Aquicinctensis was long ago lost.Hudson-Williams (1949), p. 130.Tobin (1945), p. 8. The Codex Aquicinctensis also contained two prayers and four short poems, all of which have been attributed to Orientius.
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The codex contains lessons from the Gospels of John, Matthew, Luke lectionary (Evangelistarium), with lacunae. The text is written in Greek minuscule letters, on 177 parchment leaves (), 2 columns per page, 22 lines per page. It is ornamented manuscript, it contains red musical notes – neumes. In Matthew 4:23 it contains textual variant ἐν ὅλη τῇ Γαλιλαίᾳ (in whole Galilee) along with Codex Vaticanus, Codex Bobiensis, syrc and copsa.
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The codex was collated by a Canadian scholar, D. F. S. Thomson, in 1970.
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Kurt Aland did not place the Greek text of the codex in any Category.
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Kurt Aland did not place the Greek text of the codex in any Category.
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XXVIII, XXX. Currently the codex is located in the Lambeth Palace (1196) at London.
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XXVIII, XXX. Currently the codex is located in the Lambeth Palace (1191) at London.
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XXVIII, XXX. Currently the codex is located in the Lambeth Palace (1195) at London.
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Kurt Aland the Greek text of the codex did not place in any Category.
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XXVIII, XXX. The codex is located in the Bodleian Library (Wake 15) at Oxford.
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XXVIII, XXX. Che codex is located in the Bodleian Library (Wake 19) at Oxford.
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XXVIII, XXX. Currently the codex is located at the Lambeth Palace (1190) in London.
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XXVIII, XXX. The codex is located in the Bodleian Library (Wake 23) at Oxford.
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Kurt Aland did not place the Greek text of the codex in any Category.
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Currently the codex is located in the Saint Catherine's Monastery (Gr. 303) at Sinai.
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21, . The codex now is located in the Bibliothèque nationale de France (Gr. 278).
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Kurt Aland the Greek text of the codex did not place in any Category.
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Currently the codex is located in the Bodleian Library (Canonici Gr. 92) at Oxford.
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The codex is located in the Bodleian Library (E. D. Clarke 47) at Oxford.
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The codex is located in the Bodleian Library (Auct. F. 6. 25) at Oxford.
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XXVIII, XXX. Currently the codex is located in the British Library (Harley MS 5787).
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The codex is located at the Austrian National Library, (Suppl. Gr. 121), in Vienna.
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Kurt Aland the Greek text of the codex did not place in any Category.
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The 15 strophes of Der von Kürenberg's lyrics in the Codex Manesse, folio 63v.
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In the Borgia Codex Tlalchitonatiuh was represented as Tlalchitecuhtli devouring the solar mortuary bag.
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Kurt Aland did not place the Greek text of the codex in any Category.
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The Greek text of the codex Kurt Aland did not place in any Category.
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Kurt Aland did not place the Greek text of the codex in any Category.
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The codex contains the text of the four Gospels, on 104 parchment leaves (size ).
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XXVIII, XXX. The codex is housed at the University of Bologna (3638) in Bologna.
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Currently the codex is located in the Biblioteca Laurentiana (Plutei VI.2) in Florence.
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Currently the codex is housed at the British Library (Add MS 29714) in London.
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A product designation for Inländer rum is not standardised by the Codex Alimentarius Austriacus.
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The codex is housed at the Biblioteca Marciana (Gr. I.46 (1435)) in Venice.
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Currently the codex is housed at the Berlin State Museums (P. 17034) in Berlin.
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The Greek text of this codex is mixed. Aland placed it in Category III.
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Currently the codex is housed at the Berlin State Museums (P. 16994) in Berlin.
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Kurt Aland the Greek text of the codex did not place in any Category.
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The codex is housed at the Bibliothèque municipale de Besançon (Ms. 45) in Besançon.
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Currently the codex is housed at the Berlin State Museums (P. 5542) in Berlin.
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Currently the codex is housed at the Berlin State Museums (P. 6790) in Berlin.
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The text-type of this codex is mixed. Aland placed it in Category III.
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Currently the codex is housed at the Berlin State Museums (P. > 13977) in Berlin.
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Currently, the codex is housed at the Berlin State Museums (P. 14045) in Berlin.
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Currently the codex is housed at the Berlin State Museums (P. 14049) in Berlin.
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Kurt Aland the Greek text of the codex did not place in any Category.
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Currently the codex is located in the Bavarian State Library (Gr. 329) in München.
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Currently the codex is housed at the Berlin State Museums (P. 21315) in Berlin.
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Aland the Greek text of the codex did not place it in any Category.
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Currently the codex is located in the Vatican Library (Vat. Gr. 1067) in Rome.
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The codex is housed at the University of Michigan (Ms. 83) in Ann Arbor.
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The Greek text of this codex is mixed. Aland placed it in Category III.
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Codex diplomaticus Prussicus, ed. J. Voigt, vol. 3, Konigsberg 1848, nr 134, p. 182.
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Kurt Aland the Greek text of the codex did not place in any Category.
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The Greek text of the codex is a representative of the Alexandrian text-type.
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The Greek text of the codex is a representative of the Alexandrian text-type.
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The codex is housed at the Austrian National Library (Pap. G. 39778) in Vienna.
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Currently the codex is located in the Biblioteca Laurentiana (Med. Pal. 243) in Florence.
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The Greek text of the codex Aland did not place in any Category V.
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The Greek text of this codex is mixed. Aland placed it in Category III.
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The Greek text of this codex is mixed. Aland placed it in Category III.
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Currently the codex is housed at the Pushkin Museum (Golenishev Copt. 55) in Moscow.
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The Greek text of this codex is mixed. Aland placed it in Category III.
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Currently the codex is housed at the Bodleian Library (Auct. T. 4.21) in Oxford.
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Currently the codex is housed at the Bodmer Library (Cod. Bodmer 24) in Cologny.
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The Greek text of this codex is mixed. Aland placed it in Category III.
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Currently the codex is housed at the Westminster College (Mingana Georg. 7) in Cambridge.
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Currently the codex is housed at the Biblioteca Marciana, 983 (II, 181) in Venice.
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The codex is housed at the Russian National Library (Gr.43) in Saint Petersburg.
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The Codex cuiacianus, a late manuscript containing Catullus, Tibullus and Propertius, is still extant.
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Additionally, the Codex Cospi includes the Lords of the Night alongside the day signs.
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Prior to starting Slate Star Codex, Alexander blogged at the rationalist community blog LessWrong.
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The Greek text of the codex is too brief to determine its textual character.
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Currently the codex is housed at the Biblioteca Ambrosiana (A. 150 sup.) in Milan.
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The codex now is located in the University of Hamburg (Cod. 50), in Hamburg.
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In 771, Weisenheim am Berg had its first documentary mention in the Lorsch codex.
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Currently the codex is located in the Bodleian Library (Laud. Gr. 32) in Oxford.
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Kurt Aland did not place the Greek text of the codex in any Category.
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The codex is housed at the University of Leipzig (Cod. Gr. 3), in Leipzig.
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Kurt Aland did not place the Greek text of the codex in any Category.
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The Greek text of the codex is mixed. Aland placed it in Category III.
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Kurt Aland the Greek text of the codex did not place in any Category.
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It is a Latin manuscript, written in Gothic minuscule script on parchment, dated to around 1390. It consists of 40 leaves (80 pages), 37 of them containing the poems of Catullus. It is the youngest of the three most important manuscripts of Catullus, the other two being: codex Oxoniensis (O) preserved in the Bodleian Library in Oxford and codex Sangermanensis (G) in the Bibliothèque nationale de France in Paris. Considering the stemma codicum, the Vatican codex is of the same rank as the latter one (the Oxford manuscript being one step closer to the lost archetype, known as codex Veronensis or "V").
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Giving further insight into the effects of Spanish colonialism is the Boxer Codex. A manuscript containing illustrations of various ethnic groups in the Philippines, the Boxer codex can be perceived as a mechanism to justify Spanish colonialism in the Philippines and promote the propagation of a particular investment global trade network stretching across multiple nations. This codex also carries a particular symbolism in that its influences aren’t merely predicated on the authorship of the codex itself. Though it was crafted by the Spanish, this doesn’t necessarily mean that it is purely reflective of Spanish hegemonic colonialism.
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UBS3, p. 246.For more details of the variants of this verse see: Textual variants in the Gospel of Luke. John 4:51 : it reads υιος σου for παις σου, the reading is supported by Codex Bezae (Greek text), Codex Cyprius, Codex Regius, Codex Petropolitanus, 33, 892, 1071, 1079, 1216, 1230, 1241 and other mss.UBS3, p. 336 John 6: 42 : It reads την μητερα και τον πατερα for τον πατερα και την μητερα;UBS3, p. 346 It is a palimpsest, the lower text contains a Menaion, for January, was written in minuscule letters, in the 11th century.
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The debate inherently concerns Codex Vindobonensis as it is the only manuscript that contains the collection. As the Codex Vindobonensis is a late ninth-century source and the Codex Carolinus contained within is from the late eighth century, the 99 letters are copies of letters collected in 791. With this in mind, some scholars believe it is possible that letters from the imperium have been left out of the collection as encountered in Codex Vindobonensis, either intentionally or because those letters were lost. This interpretation is based on the assumption that imperium refers to the Byzantine Empire.
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The Codex Sinaiticus contains the Epistle of Barnabas under the heading ΒΑΡΝΑΒΑ ΕΠΙΣΤΟΛΗ. beginning at Quire 91, folio 2r, col. 2.Reproduction of Codex Sinaiticus with GO TO (Barnabas) The 4th-century Codex Sinaiticus (S), discovered by Constantin von Tischendorf in 1859 and published by him in 1862, contains a complete text of the Epistle placed after the canonical New Testament and followed by the Shepherd of Hermas. The 11th-century Codex Hierosolymitanus (H), which also includes the Didache, the two Epistles of Clement and the longer version of the Letters of Ignatius of Antioch, is another witness to the full text.
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In Acts 7:47 it reads οικω for θεω, along with Papyrus 74, Codex Sinaiticus, Codex Vaticanus, Codex Bezae, and some Sahidic manuscripts.UBS3, p. 443. Acts 8:37 is omitted.UBS3, p. 448. In Acts 18:26 it reads την του θεου οδον along with P, Ψ, 0142, 104, 330, 451, 1241, 1877, 2127, 2492, Byz, Lect;UBS3, p. 491. In Acts 26:28 it reads γενεσθαι for ποιησαι along with manuscripts E P 044 056 0142 88 104 326 330 436 451 629 630 945 1241 1505 1739 1877 2127 2412 2492 2495 Byz, Codex Gigas.
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Some of the library's most precious books are exhibited in the treasure chamber Sheet of the Codex Dresdensis As well as the open-access and storage holdings, the book museum holds a special-interest collection including a transcript of the Maya manuscript Codex Dresdensis, the oldest book written in the Americas known to historians,Steven Anzovin, et al.: Famous First Facts International Edition, H. W. Wilson Company (2000), , p. 197 item 3342 The first book written in the Americas known to historians is the Dresden Codex, or Codex Dresdensis. dating back to 1200 AD and purchased by Saxony in 1739.
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When Codex Regius was discovered, it seemed that the speculation had proved correct, but modern scholarly research has shown that the Edda was likely written first and that the two were, at most, connected by a common source. Brynjólfur attributed the manuscript to Sæmundr the Learned, a larger-than- life 12th century Icelandic priest. Modern scholars reject that attribution, but the name Sæmundar Edda is still sometimes associated with both the "Codex Regius" and versions of "Poetic Edda" using it as a source. Bishop Brynjólfur sent Codex Regius as a present to the Danish king - hence the name given to the codex: .
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The Bamberg Codex is an important collection of thirteenth- century motets; it provides source material of significant historical and musicological significance. As such, it offers a compact and concise database for the music of the time. Not only does this show the advancement of music both in complexity and the notation but also the spread of secular music through the writings of Amerus. The Bamberg Codex and its perception about the origin and provenance of the manuscript continues to be contested, with some pointing to more French motets than Latin motets in the codex, as proof that the codex belongs to French repertory.
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The making of pulque, as illustrated in the Florentine Codex (Book 1 Appendix, fo.40) Maguey is a flowering plant of the genus Agave, native to parts of southwestern modern United States and Mexico. The depictions of Mayahuel in the Codex Borgia and the Codex Borbonicus show the deity perched upon a maguey plant. The deity's positioning in both illustrations, as well as the same blue pigment used to depict her body and the body of the maguey plant on Page 8 of the Codex Borbonicus, give the sense that she and the plant are one.
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The guild helps Codex get her job back by organizing a celebration at Cheesybeards that attracts a large population of gamers. Bladezz attempts to perform a magic trick involving fire, which ends up torching the restaurant (costing Codex and Bladezz their jobs). Zaboo begs Codex to intercede in the upcoming nuptials between his mother and Vork. And when Zaboo reveals he has used the money from auctioning a romantic painting of Codex and Fawkes he had commissioned to buy her a new computer she is touched by the gesture and resolves to break up the wedding.
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Philip W. Comfort, David P. Barrett, The Text of the Earliest New Testament Greek Manuscripts, Tyndale House Publishers, Wheaton 1999, s. 43. ; Notable readings In Luke 6:2 — οὐκ ἔξεστιν (not lawful) for οὐκ ἔξεστιν ποιεῖν (not lawful to do); the reading is supported only by Codex Vaticanus Graecus 1209, (Codex Bezae), Codex Nitriensis, 700, lat, copsa, copbo, arm, geo;NA26, p. 170. Some early accounts stated that was used as stuffing for the binding of a codex of Philo, written in the late third century and found walled up in a house at Coptos.Roberts (1979) p.
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The Codex Grandior ("Larger Codex") was a large single-volume copy of the Bible in an Old Latin translation that was made for or by Cassiodorus. It was one of a number of works held at his monastic foundation Vivarium, near Squillace, Italy. This codex was probably acquired in Italy by Benedict Biscop or Ceolfrid in 678 for the library of the new monastery at Monkwearmouth–Jarrow Abbey in Northumbria. The book no longer exists, but it is believed to have been used to create the Codex Amiatinus, the earliest surviving manuscript of the complete Latin Vulgate.
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The Old Latin Codex Vercellensis Evangeliorum, preserved in the cathedral library, is believed to be the earliest manuscript of the Old Latin Gospels. Its standard designation is "Codex a" (or 3 in the Beuron system of numeration). The order of the gospels in this Codex is Matthew, John, Luke and Mark, which is also found in some other very old "Western" manuscripts, such as Codex Bezae. In its text of Matthew 3, before verse 16, there is a statement that a light suddenly shone when Jesus was baptized (Et cum baptizaretur, lumen ingens circumfulsit de aqua, ita ut timerent omnes qui advenerant).
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The codex was held in Innsbruck in 1757. It has been in Rome, Ingolstadt (as a present from Gerard Vossius (1577–1649)), and in 1827 arrived in Munich. Now the codex is located in the Munich University Library (fol. 30) in Munich.
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The codex contains Lessons from the Acts and Epistles lectionary (Apostolarion), on 206 paper leaves (). The text is written in Greek minuscule letters, in one column per page, 30-32 lines per page. Its readings are close to the codex ℓ 60.
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Lectionary 1, designated siglum ℓ 1 (in the Gregory-Aland numbering), is a Greek manuscript of the New Testament on vellum. Palaeographically it has been assigned to the 10th century. Formerly it was known as Codex Colbertinus 700, then Codex Regius 278.
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Völuspá is found in the Codex Regius manuscript (ca. 1270) and in Haukr Erlendsson's Hauksbók Codex (ca. 1334), and many of its stanzas are quoted or paraphrased in Snorri Sturluson's Prose Edda (composed ca. 1220, oldest extant manuscript dates from ca. 1300).
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The Greek text of this codex is mixed. Aland placed it in Category III. It is dated by the Institute for New Testament Textual Research to the 5th or 6th century. The codex used to be located in Damascus, in Qubbat al-Khazna.
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Written in two columns per page, 23 lines per column. It is a palimpsest. The Latin text of the codex is a representative of the Western text-type in Itala recension. The text of the codex was edited by Hermann Hagen in 1884.
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The original codex contained lessons from the Gospel of John, Matthew, and Luke (Evangelistarium), on 279 fragment parchment leaves. Some leaves at the end of the codex were lost. The leaves are measured (). The last leaf was added by later hand (folio 279).
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The manuscript formerly belonged to Domfrauen von Andlau. In 1607 it was presented to the Jesuits Collegium in Molsheim (hence name of the codex) in Alsace. Jesuit Hermann Goldhagen made some extracts from the codex in 1753. Arendt made a collation from it.
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Codex Borgianus, designated by T or 029 (in the Gregory-Aland numbering), ε 5 (von Soden), is a Greek and Sahidic uncial manuscript of the Gospels, dated palaeographically to the 5th century. The name of the codex came from its former owners.
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The manuscript came from the White Monastery. It once belonged to Cardinal Stefano Borgia, hence the name of the codex. Fragments of the codex were discovered independently at separate times and were numbered 029, 0113, 0125, and 0139. Together they have 23 leaves.
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It was dated by Sachau to the end of the 5th century or the beginning of the 6th century. The text of the codex was published by G. H. Gwilliam in 1901. A. Allgeier re-examined the collection of the codex in 1932.
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Possible correction schemes from the codex are discussed by AveniAveni 2001 pp.184–196 and Bricker and Bricker.Bricker and Bricker 2011 pp. 204–212 The Dresden Codex pages 8–59 is a planetary table that commensurates the synodic cycles of Mars and Venus.
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The codex contains Lessons from the Gospels lectionary (Evangelistarium) with a large lacuna at the end. 53 leaves of the codex survived (). It is written on parchment in Greek minuscule letters, in one columns per page, 13 lines per page. Written in silver.
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Codex Mutinensis designated by Ha or 014 (in the Gregory-Aland numbering), α 6 (von Soden), is a Greek uncial manuscript of the Acts of Apostles, dated paleographically to the 9th century. The codex contains 43 parchment leaves (33 cm by 23 cm).
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For this ironic and involving variability, the Codex Seraphinianus keeps in touch with the psychic area and establish an attempt of "contradictory world's cataloguing of halfway shapes".Alessandro Paolo Lombardo, Sul Codex Seraphinianus di Luigi Serafini. Che ora diventa un film, Artribune.
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The Greek text of this codex Aland placed it in Category III. It is dated by the Institute for New Testament Textual Research to the 5th century. The codex used to be located in Damascus, in Qubbat al-Khazna (Ms. E 7332).
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The manuscript once belonged to Pietro Polidori, who presented it to the Biblioteca Vallicelliana. It was added to the list of New Testament manuscripts by Scholz. Scholz was the first who examined and described codex. The codex was slightly examined by Gregory.
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The papyrus has taken on some damage, with its many lacunae leaving only 22 lines to survive fully. This papyrus codex of 22 folios, otherwise known as the Codex of Visions, records the Vision on 9 pages, alongside several other early Christian works.
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The codex contains the text of the Gospel of Luke on 58 paper leaves (size ). The text is written in two columns per page, 50-74 lines per page. It contains also a commentary and various Patristic matter. All codex has 320 leaves.
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It is dated by the Institute for New Testament Textual Research to the 6th century. The codex used to be held in Qubbat al-Khazna in Damascus (without catalogue number). The present location of the codex is unknown. The manuscript is not accessible.
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In Matthew 8:12 it represents textual variant ἐξελεύσονται (will go out) instead of ἐκβληθήσονται (will be thrown). This variant is supported only by two Greek manuscripts Codex Sinaiticus, Codex Climaci Rescriptus, and by syrc, s, p, pal, arm, Diatessaron.UBS4, p. 26.
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Formerly the codex was held at the Qubbat al-Khazna in Damascus. The present location of the codex is unknown. Currently the manuscript is not accessible. The manuscript was added to the list of the New Testament manuscripts by Kurt Aland in 1954.
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The lessons of the codex were red from Easter to Pentecost. In John 14:14 the entire verse is omitted along with the manuscripts: X f1 565 1009 1365 ℓ 76 Codex Veronensis vgmss Syriac Sinaiticus syrpal arm geo Diatessaron.UBS3, p. 390.
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Two 12th-13th century lives of Baithéne also survive in the Codex Salmanticensis and Codex Insulensis but are heavily influenced by Adomnán's life. Baithéne is recorded in the four major Irish martyrologies as sharing his feast day with Columba on 9 June.
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It is dated by the Institute for New Testament Textual Research to the 7th or 8th century. The codex used to be held in Qubbat al-Khazna in Damascus. The present location of the codex is unknown. The manuscript is not accessible.
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Kurt Aland placed it in Category III. It is dated by the Institute for New Testament Textual Research to the 6th century. The codex used to be held in Qubbat al-Khazna in Damascus. The present location of the codex is unknown.
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The first survives in a single leaf, AM 598 Iβ 4to. The other is represented by Stock. Perg. 4to nr 6 and the fragment AM 598 Iα 4to which originally belonged to the same codex. Only two leaves of this codex are preserved.
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Codex Augiensis is named after the monastery of Augia Dives in Lake Constance. In 1718 Richard Bentley (1662–1742) was its owner. The Greek text of the codex was edited by Scrivener in 1859. It was examined, described and collated by Tischendorf.
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The codex contains the text of the four Gospels, on 256 parchment leaves (size ). The text is written in one column per page, 22 lines per page. It is neatly written in minute hand. The style of writing resembles codex 542 (Scrivener's 555).
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Despite these opinions, the codex continues to be cited in critical editions of Novum Testamentum Graece. Edition of Nestle-Aland cited the codex from its first verse – i.e. Matthew 9:1 – in critical apparatus.Novum Testamentum Graece (1993), Barbara and Kurt Aland, eds.
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Character Codex features art by Paul Jaquays, and was published by Judges Guild in 1979 as a 96-page book. In 1978 TSR extended Judges Guild's license to include AD&D;, which resulted in many more products starting with the Character Codex (1979).
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The codex is held in Saint Petersburg (National Library of Russia, Gr. 219. 213. 101).
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The owner of the codex is unknown. The last place of its housing was Sotheby's.
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The owner of the codex is unknown. The last place if its housing was Sotheby's.
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Currently the codex is located in the Bibliothèque nationale de France (Gr. 383) at Paris.
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The codex is located in the Abbey library of St. Gallen (48) at St. Gallen.
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The codex now is located in the Bibliothèque nationale de France (Gr. 280) in Paris.
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Currently the codex is located in the Bodleian Library (E. D. Clarke 45) at Oxford.
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Currently the codex is located in the Bodleian Library (E. D. Clarke 48) at Oxford.
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Currently the codex is located in the Bodleian Library (E. D. Clarke 46) at Oxford.
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The codex currently is located at the Russian National Library (Gr. 22) in Saint Petersburg.
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The codex is located now in the Bibliothèque nationale de France (Gr. 310) in Paris.
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Recent efforts in codex preservation include non-invasive analysis; preventive conservation practices; digitization and reproductions.
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The leaves 1-2,204 of the same codex are classified as lectionary 2352 (Gregory-Aland).
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The codex came from Athos, now is located in the Bible Museum Münster (Ms. 3).
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Currently the codex is housed at the British Library (Add. 31919, f. 23) in London.
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Kurt Aland did not place the Greek text of the codex it in any Category.
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The Greek text of the codex was not placed by Kurt Aland in any Category.
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Currently the codex is located in the Bibliothèque nationale de France (Gr. 292) in Paris.
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Currently the codex is located in the Bibliothèque nationale de France (Gr. 293) in Paris.
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Currently the codex is located in the Bibliothèque nationale de France (Gr. 311) in Paris.
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Currently the codex is located in the Bibliothèque nationale de France (Gr. 294) in Paris.
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17 June 2017. .See e.g. CodeX Techindex. Stanford Law School, n.d. Web. 17 June 2017. .
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Currently the codex is located in the Bibliothèque nationale de France (Gr. 256) in Paris.
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Codex is a thriller novel by Lev Grossman, first published in 2004 by Harcourt Books.
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Codex Parisinus Graecus 456, designated by siglum H, manuscript of Origen's Philocalia and Contra Celsum.
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Currently the codex is located in the Bibliothèque nationale de France (Gr. 324) in Paris.
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Currently the codex is located in the Bibliothèque nationale de France (Gr. 326) in Paris.
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Currently the codex is located in the Bibliothèque nationale de France (Gr. 330) in Paris.
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The codex is housed at the University of Michigan (Ms. 43) in Ann Arbor, Michigan.
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The owner of the codex is unknown. The last place of its housing was Sotheby's.
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The codex is housed at the Sion College (Arc L 40.2/G 1) in London.
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The owner of the codex is unknown. The last place if its housing was Sotheby's.
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XXVIII, XXX. Currently the codex is housed at the British Library (Add. 36822) in London.
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XXVIII, XXX. Currently the codex is housed at the British Library (Egerton 3046) in London.
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Currently the codex is located in the Bibliothèque nationale de France (Gr. 296) in Paris.
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Currently the codex is located in the Bibliothèque nationale de France (Gr. 276) in Paris.
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Currently the codex is located in the Bibliothèque nationale de France (Gr. 277), in Paris.
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The codex currently is housed at the Austrian National Library (Pap. K. 8662) in Vienna.
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The Greek text of the codex Kurt Aland did not place it in any Category.
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Currently the codex is located in the Bibliothèque nationale de France (Gr. 282), in Paris.
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Currently the codex is located in the Bibliothèque nationale de France (Gr. 283), in Paris.
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Currently the codex is located in the Bibliothèque nationale de France (Gr. 284), in Paris.
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Currently the codex is housed at the Austrian National Library (Pap. K. 8668) in Vienna.
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Currently the codex is housed at the John Rylands Library (P. Copt. 20) in Manchester.
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Currently the codex is housed at the Selly Oak Colleges (Mingana Georg. 7) in Birmingham.
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Currently the codex is housed at the Russian National Library (Gr. 71) in Saint Petersburg.
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The Codex also includes a few Latin texts and a long list of Greek words.
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Currently the codex is located in the Bibliothèque nationale de France (Gr. 285) in Paris.
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The codex currently is housed at the Εθνική Βιβλιοθήκη (139, ff. 245-246) in Athens.
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Currently the codex is housed at the Biblioteca Marciana (Gr. I.48 (1199)) in Venice.
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XXVIII, XXX. The codex is housed at the Biblioteca Ambrosiana (A. 150 sup.) in Milan.
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The Greek text of the codex Kurt Aland did not place it in any Category.
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The codex now is located at the National Library of France (Gr. 83) in Paris.
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Currently the codex is located in the British Library (Cotton. Vesp. B. 18) in London.
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Currently the codex is located in the Bodleian Library (Arch. Selden. B. 56) in Oxford.
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Datering af håndskriftet Codex Holmiensis 37. Royal Library, Copenhagen. (In Danish). Retrieved 26 October 2007.
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Currently the codex is housed at the Biblioteca Marciana (Gr. I.51 (1419)) in Venice.
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Currently the codex is housed at the Biblioteca Marciana (Gr. I.50 (1436)) in Venice.
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The name Texcoco is written several times and places as, Tezcoco Tezcuco and Texcoco. One of the causes of the different meanings of the word Texcoco, there are various ways codices represent to this place. For example, in Codex Azcatitlán a pictograph representation is a stone, symbol of the Hill or place with a flower above; in the Codex Cruz appears as the sign of a place or Hill with a pot above; the Xolotl codex can depicts a hill and a stone which in turn has a pot above; in the Quinantzin Map represents a pot with an outgrowing plant, with stone material in the background. A different interpretation is found at the Osasuna Codex: Texcoco was the capital of the Acolhuacán province; the Codex Osasuna depicts symbols of this province.
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Cologne Mani-Codex In Egypt, a small codex was found and became known through antique dealers in Cairo. It was purchased by the University of Cologne in 1969. Two of its scientists, Henrichs and Koenen, produced the first edition known since as the Cologne Mani-Codex, which was published in four articles in the Zeitschrift für Papyrologie und Epigraphik. The ancient papyrus manuscript contained a Greek text describing the life of Mani.
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The Greek text of the codex is a representative of the Byzantine text-type. Hermann von Soden included it to the textual family Ab. Kurt Aland placed the Greek text of the codex in Category V. According to the Claremont Profile Method it represents the textual family Kx in Luke 1, and Luke 20. In Luke 10 it has a mixture of the Byzantine families. It is close to Codex Athous Dionysiou.
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The codex now measures 35x27 cm but was originally larger, having been trimmed, probably during the late seventeenth century when it was bound. In its current form the manuscript has 128 leaves, but may originally have comprised 150. Five leaves of the manuscript were obtained by Árni Magnússon after he had collected the codex itself. Árni Magnússon received the codex Bishop Jón Víldalín in 1699; it had previously belonged to Skálholt Cathedral.
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Codex Basilensis, designated by Ee, 07 (in the Gregory-Aland numbering) or ε 55 (von Soden), is a Greek uncial manuscript of the four Gospels, dated paleographically to the 8th century. The codex is located, as its name indicates, in Basel University Library. The manuscript is lacunose, it has marginalia, and was adapted for liturgical reading. Three leaves of the codex were overwritten by a later hand; these leaves are considered palimpsests.
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The first settlers in the region date to 5000 BC, evidenced by stone carvings around the mountains. These were Otomian group ancestors. The civilizations that followed had a direct relationship with the Teotihuacan civilization, until they declined between 650 and 900 AD. They were afterwards dominated by the Toltecs. Codex Boturini The most important source about Apaxco in pre-Columbian history is the Codex Boturini, which shows on page XI Atotonilco and ApaxcoINAH Codex Boturini.
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The Codex remained in Syria for nearly six hundred years. In 1947, rioters enraged by the United Nations Partition Plan for Palestine burned down the synagogue where it was kept. The Codex disappeared, then reemerged in 1958, when it was smuggled into Israel by Syrian Jew Murad Faham, and presented to the president of the state, Yitzhak Ben-Zvi. Some time after arrival, it was found that parts of the codex had been lost.
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It also contains astronomical tables, although less than are found in the other three surviving Maya codices. The Paris Codex contains prophecies for tuns and katuns (see Mesoamerican Long Count calendar), and a Maya zodiac. The Grolier Codex is a Venus almanac. Ernst Förstemann, a librarian at the Royal Public Library of Dresden, recognized that the Dresden Codex is an astronomical almanac and was able to decipher much of it in the early 20th century.
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The Madrid Codex Pages 10b,c – 11b, c of the Madrid Codex contain two almanacs similar to the seasonal tables of the Dresden Codex. In the lower almanac the Half Year of the Haab' occurred on the same day as the summer solstice, dating this event to the year 925.Bricker and Bricker 2011 pp. 550–565 The long almanac (pages 12b to 18b) includes iconography of the Haab, abundant rain and astronomy.
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The Codex Huamantla also known as the Codex of Huamantla and Códice de Huamantla is an Otomi codex. It contains the work of two artists, and is believed to have been completed in 1592 Common Era. The first artist depicts the story migration of the Otomi people from Chiapan to Huamantla during the Post-Classical period. A second artist later depicted the Otomi's participation in the conquest of Mexico and life under Spanish domination.
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Historian Cyrus Thomas made a connection between the codex and the 260 year cycle ("Ahau Katun") of the Maya calendar and the 365 days in a year. Ruggles shows that in the codex the Maya related their 260-day calendar to celestial bodies, especially Venus and Mars. The codex has played a key role in the deciphering of Mayan hieroglyphs. Dresden librarian Ernst Wilhelm Förstemann published the first complete facsimile in 1880.
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The Greek text of the codex is a representative of the Byzantine text-type. Hermann von Soden classified it to the textual family Kx. Aland placed it in Category V. According to the Claremont Profile Method it represents mixed Byzantine text in Luke 1, Luke 10, and Luke 20. It is creates textual cluster with the codex 545 in Luke 1 and with codex 1519 in Luke 20. It has some unusual readings.
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Scenes connected to the hunt, Madrid Codex The Madrid Codex is the longest of the surviving Maya codices. Its content mainly consists of almanacs and horoscopes used to help Maya priests in the performance of their ceremonies and divinatory rituals. The codex also contains astronomical tables, although fewer than are found in the other two surviving Maya codices. Some of the content is likely to have been copied from older Maya books.
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The codex contains small parts of Matthew 5:1-11 and Luke 24:26-33, on two parchment leaves (18.5 cm by 14 cm), and is written in one column per page, 19 lines per page, in uncial letters. It is a palimpsest, the lower text is in Syriac, written in estrangela. The textual character of this codex is unknown. Kurt Aland the Greek text of the codex did not place in any Category.
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The Hypatian Codex, describing events of 1252, mentioned pagan gods still worshiped by King Mindaugas. The Codex mentioned Medeina and an unnamed hare goddess. There is an academic discussion whether Medeina is the name of hare goddess mentioned in the Codex or those two are independent deities. As part of the official pantheon, Medeina represented military interest of warriors and later was replaced by Žemyna, goddess of earth representing agricultural interest of peasants.
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Alfons Margulies produced a significant volume on the codex titled Der altkirchenslavische Codex Suprasliensis (Heidelberg, 1927). Folio 260 of the manuscript contains the note g(ospod)i pomilui retъka amin. Some experts think retъka represents the name of a scribe (hence the occasional name Codex of Retko) and that the text was copied from several sources. Research indicates that at least one of the sources may have Glagolitic (for Epiphanius' Homily on the Entombment).
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They were driven to do so because of their extreme privation. Abraham Firkovich (1786–1874) mentions also the codex in his writings. Sapir heaps lavish praises on the codex: > ...Also the precious Bible codex, the peculiar treasure of kings, in an > extraordinarily beautiful handwriting upon parchment, which he (al-Ousta) > had brought with him from Egypt or from Persia, it also was sold by his > children's children in their povertyJacob Sapir, Iben Safir (vol.
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The Greek text of the codex is a representative of the Byzantine text- type, but the textual character of the codex is disputed by scholars since the 19th century. It has full marginalia with marks of the text's division, with liturgical notes and scholia. Only one leaf of the codex had lost. The manuscript was brought to England in 1675 by Philip Traherne, English Chaplain at Smyrna, who made first collation of its text.
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The current whereabouts of the codex are unknown. It appears to sadly have been lost in the mid-twentieth century. Study of the codex is therefore necessarily provided only through copies and photographs. The codex consists of three parts, two of which are more important, one that regards the pre-Hispanic history of Central Mexico, the Anales de Cuauhtitlan and the other that regards the study of Aztec cosmology, the Leyenda de los Soles.
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Pages of Aleppo Codex studied by Goshen-Gottstein From 1950 on, Goshen-Gottstein taught at Hebrew University. He became a professor in 1967. Goshen-Gottstein made important contributions in the areas of Biblical studies, Hebrew linguistics and Semitic linguistics. His numerous articles and books included "Medieval Hebrew syntax and Vocabulary as Influenced by Arabic", "Introduction to the Lexicography of Modern Hebrew" and "The Aleppo Codex" (in which he established the authenticity of this codex).
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Codex Nitriensis, designated by R or 027 (in the Gregory-Aland numbering), ε 22 (von Soden), is a 6th-century Greek New Testament codex containing the Gospel of Luke, in a fragmentary condition. It is a two column manuscript in majuscules (capital letters), measuring .
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Manuscripts were marked by symbols (from α to ις). He used Polyglotta Complutensis (symbolized by α) and 15 Greek manuscripts. Among them are included Codex Bezae, Codex Regius, minuscules 4, 5, 6, 2817, 8, 9. The first step towards modern textual criticism was made.
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Matthew 1:11 :It reads Ιωσιας δε εγεννησεν τον Ιωακειμ, Ιωακειμ δε εγεννησεν τον Ιεχονιαν instead of Ιωσιας δε εγεννησεν τον Ιεχονιαν. The reading is supported by Codex Campianus, Codex Koridethi, Rossano Gospels, f1, 33, 258, 478, 791, 954, 1216, 1230, 1354, 1604, ℓ 54.
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Codex 0308 (in the Gregory-Aland numbering), is one of the recently registered New Testament Greek uncial manuscripts. It consists of only a fragment of a single parchment leaf of a fourth-century codex, containing portions of the eleventh chapter of the Book of Revelation.
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Der von Kürenberg (Codex Manesse, 14th Century) Der von Kürenberg or Der Kürenberger (fl. mid-12th century) was a Middle High German poet and one of the earliest Minnesänger. Fifteen strophes of his songs are preserved in the Codex Manesse and the Budapest Fragment.
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Currently it is dated by the INTF to the 8th century. It was found in the 17th century by cardinal Francesco Barberini (hence name of the codex). It was examined by Scholz. The text of the codex was published by Tischendorf in 1846 (Monumenta sacra).
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Codex Coislinianus designated by Hp or 015 (in the Gregory-Aland numbering), α 1022 (Soden), was named also as Codex Euthalianus. It is a Greek uncial manuscript of the Pauline epistles, dated palaeographically to the 6th century. The text is written stichometrically. It has marginalia.
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The story of the colloquium has been chronicled by one of the participants: J.-M. Auwers, "Le colloque international sur le Codex Bezae", Revue Théologique de Louvain 26 (1995), 405-412. See also: Codex Bezae, Studies from the Lunel Colloquium, ed. D.C. Parker & C.-B.
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The Greek text of the codex is a representative of the Caesarean text-type. Text of the codex was edited by Matthaei in 1791. C. R. Gregory saw it in 1889. The manuscript is cited in the critical editions of the Greek New Testament (UBS3).
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It was added to the list of New Testament manuscripts by Scrivener (561) and Gregory (713). Gregory saw the manuscript in 1883. It was partially collated by J. Rendel Harris in Matthew.J. Rendel Harris, Codex Ev 561: Codex Algerinae Peckower, JBL 4 (1886, pp.
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Pages 29 through 46 of the codex constitute the longest section of the codex, and the most enigmatic. The pages refer to different veintena festivals. Together these images represent a 20-day period for the veintena cycle. The glyphs refer to dry and rainy seasons.
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The nearest agreement with "many sins" actually occurs in the Johannine text of Armenian codex Matenadaran 2374 (formerly Ečmiadzin 229); this codex is also remarkable for ascribing the longer ending of Mark to "Ariston the Elder", which is often seen as somehow connected with Papias.
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"Huejotzinco Codex," in The Harkness Collection in the Library of Congress, J. Benedict Warren, translator. Washington, DC: Library of Congress 1974, pp. 115, 119. Of particular interest on the Huexotzinco Codex is the image of the Virgin Mary, one of the earliest indigenous depictions.
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Original manuscript in the Pray Codex The Funeral Sermon and Prayer () is the oldest known and surviving contiguous Hungarian text, written by one scribal hand in the Latin script and dating to 1192–1195. It is found on f.154a of the Codex Pray.
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It is dated by the Institute for New Testament Textual Research to the 8th-century. The codex used to be held in Qubbat al-Khazna in Damascus. The present location of the codex is unknown. The manuscript is cited in the Novum Testamentum Graece.
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Currently it is dated by the INTF to the 8th-century. Constantin von Tischendorf brought it from Sinai. The codex 095 is located now in the National Library of Russia (Gr. 17). The codex 0123 has a catalogue number Gr. 49, 1-2, frag.
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This king adopted a new legislation, the Codex Revisius, but it was lost. Later, more extensive legislation was introduced, the Lex Romana Visigothorum. This legislation became a territorial legislation and no longer legislation that settled disputes between population groups, such as the Codex Euricianus.
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It also contains some extracts from the Acts of the Apostles.Codex Sangallensis 56 at the Stiftsbibliothek St. Gallen (copy of Fuldensis in Diatessaron) Ernst Ranke published the text of the codex in 1868. Ernestus Ranke, Codex Fuldensis. Novum Testamentum Latine Interprete Hieronymo (Lipsiae 1868).
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Christ in Majesty with Evangelists surrounding The Gero Codex or Gero-Codex is an Ottonian illuminated manuscript probably produced at Lorsch Abbey in Germany between 950 and 970. It is one of the first and most splendid of the Eburnant group of early Ottonian manuscripts.
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Currently the codex is located in the Harvard University (Ms. Gr. 7 (2)) at Cambridge, Massachusetts.
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Currently the codex is located in the Biblioteca Vallicelliana (C. 46, fol. 227-341) at Rome.
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XXVIII, XXX. Currently the codex is located in the Biblioteca Ambrosiana (C. 63 sup) at Milan.
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"Cospi, Codex." In Davíd Carrasco (ed). The Oxford Encyclopedia of Mesoamerican Cultures. : Oxford University Press, 2001.
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George Bryan Souza & Jeffrey Scott Turley (ed.) (2016) The Boxer Codex. Leiden: Brill, p. 507-13.
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XXVIII, XXX. Currently the codex is located in the British Library, (Additional manuscripts 11841) at London.
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XXVIII, XXX. Currently the codex is located in the British Library (Add MS 19460) in London.
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The Pribislav mentioned in the Gospel of Cividale (codex aquileiensis), is most likely referring to Pribislav.
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Codex Beratinus Φ (043): at the Encyclopedia of Textual Criticism Aland did not categorize Uncial 080.
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The codex is located now at the National Library of France (Cod. Gr. 14) at Paris.
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XXVIII, XXX. Currently the codex is housed at the Biblioteca Palatina in Parma (Ms. Pal. 14).
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XXVIII, XXX. Currently the codex is located in the Biblioteca Laurentiana (Plutei VI.7) in Florence.
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Currently the codex is housed at the Biblioteca Ambrosiana (Q. 79 sup., fol. 1) in Milan.
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Currently the codex is housed at the Bibliothèque nationale de France (Suppl. Gr. 242) in Paris.
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The codex is housed at the Biblioteca Ambrosiana (D. 108 sup., fol. 3-203) in Milan.
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The codex is currently housed at the British Library (Add MS 31919, f. 22) in London.
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Currently the codex is housed at the Berlin State Museums (P. 6791, 6792, 14043) in Berlin.
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Currently the codex is located in the Bibliothèque nationale de France (Suppl. Gr. 32) in Paris.
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Currently the codex is located in the Bibliothèque nationale de France (Suppl. Gr. 33) in Paris.
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Currently the codex is located in the Bibliothèque nationale de France (Suppl. Gr. 115) in Paris.
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The codex is located now at the National Library of Russia (Gr. 225), in Saint Petersburg.
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27, 1992): 73–74. Braun, Janice. “Codex Espangliensis: From Columbus to the Border Patrol.” Parenthesis (Apr.
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Kurt Aland the Greek text of the codex did not place in any of his Categories.
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The manuscript is in the Vatican Library, where it is catalogued as Codex Vat. Arabo 368.
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She also wrote one book of the eight-book Dragon Codices series, Black Dragon Codex (2008).
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XXVIII, XXX. Currently the codex is located in the Biblioteca Laurentiana (Plutei VI.31) in Florence.
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XXVIII, XXX. Currently the codex is located in the Biblioteca Laurentiana (Med. Pal. 244) in Florence.
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XXVIII, XXX. Currently the codex is located in the Vatican Library (Vat. gr. 1156) in Rome.
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XXVIII, XXX. Currently the codex is located in the Vatican Library (Vat. gr. 1157) in Rome.
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XXVIII, XXX. Currently the codex is located in the Vatican Library (Vat. gr. 1155) in Rome.
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Codex Vaticanus described with details the 260-day ritual cycle Aztec calendar called tonalpohualli (day count).
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Currently the codex is located in the Bibliothèque nationale de France, (Suppl. Gr. 50) in Paris.
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8 1.0.0.0.0.8 The Dresden codex contains another method for writing distance numbers. These are Ring Numbers.
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XXVIII, XXX. The codex is housed at the Russian National Library (Gr.40 ) in Saint Petersburg.
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XXVIII, XXX. The codex is housed at the Russian National Library (Gr. 84) in Saint Petersburg.
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XXVIII, XXX. The codex is housed at the Russian National Library (Gr. 56) in Saint Petersburg.
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XXVIII, XXX. The codex is housed at the Russian National Library (Gr. 36) in Saint Petersburg.
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XXVIII, XXX. The codex is housed at the Russian National Library (Gr. 39) in Saint Petersburg.
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XXVIII, XXX. Currently the codex is housed at the Laurentian Library (S. Marco 706) in Florence.
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The order of Gospels: John, Matthew, Mark, and Luke (as in codex 538 and Coptic manuscripts).
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The codex is located now at the Austrian National Library (Cod. Suppl. Gr. 52) at Vienna.
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Folios 1-77 of the Vienna Codex were published in facsimile in 1971.Meyvaert 552-553.
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Currently the codex is located in the Bodleian Library (Cromwell 11, fol. 149-340) in Oxford.
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XXVIII, XXX. The codex is housed at the Biblioteca Marciana (Gr. I,53 (966)) in Venice.
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XXVIII, XXX. The codex is housed at the Biblioteca Marciana (Gr. II,143 (1381)) in Venice.
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Character Codex is a supplement for fantasy role-playing games published by Judges Guild in 1979.
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In an Oxford codex of the Mahzor Vitry, a passage occurring in both editionsed. Schönblum, p.
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The work of Sozomen was first printed (editio princeps) by Robert Estienne at Paris in 1544,{ on the basis of Codex Regius, 1444. There are later editions by Christophorson and Ictrus (Cologne, 1612). A noteworthy edition was done by Valesius (Cambridge, 1720), who used, besides the text of Stephens, a Codex Fucetianus (now at Paris, 1445), "Readings" of Savilius, and the indirect traditions of Theodorus Lector and of Cassiodorus-Epiphanius. Hussey's posthumous edition (largely prepared for the press by John Barrow, who wrote the preface) is important, since in it the archetype of the Codex Regius, the Codex Baroccianus 142, is collated for the first time.
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Middle High German and Maaslandic rhymes are used indifferently. Undoubtedly this is because the rhyme scheme in the lyric has higher demands than the coupled rhyme in story texts such as the Servatius and the Eneas Romance; in one strophe, more than two rhyming words must be found. Veldekes lyrics have been preserved in three Middle High German manuscripts from the late thirteenth and early fourteenth century: the Kleine Heidelberger Liederenhandschrift (Heidelberg, Universitätsbibliothek, Codex Palatinus Germanicus 357), the Weingartner Liederhandschrift (Stuttgart, Württembergische Landesbibliothek, Codex HB XIII 1) and the Groβe Heidelberger Liederenhandschrift, better known as the Codex Manesse (Heidelberg, Universitätsbibliothek, Codex Palatinus Germanicus 848).
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The codex is formed of 84 leaves of calfskin divided into 11 gatherings, measuring 11.5cm x 8.8cm.Wolf, Kirsten (2005) "Kirkjubæjarbók: Codex AM 429 12mo", in Rudolf Simek and Juith Meurer (eds.) Scandinavia and Christian Europe in the Middle Ages: Papers of the 12th International Saga Conference, Bonn/Germany, 28th July—2nd August 2003, Bonn, p. 532 The codex has been rebound with cardboard plates, but was probably originally bound with a leather cover.Wolf, Kirsten (2005) "Kirkjubæjarbók: Codex AM 429 12mo", in Rudolf Simek and Juith Meurer (eds.) Scandinavia and Christian Europe in the Middle Ages: Papers of the 12th International Saga Conference, Bonn/Germany, 28th July—2nd August 2003, Bonn, p.
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Some scholars, such as Michael Coe and Justin Kerr,Miller 1999, p. 187. have suggested that the Madrid Codex dates to after the Spanish conquest but the evidence overwhelmingly favours a pre-conquest date for the document. It is likely that the codex was produced in Yucatán. J. Eric Thompson was of the opinion that the Madrid Codex came from western Yucatán and dated to between 1250 and 1450 AD. Other scholars have expressed a differing opinion, noting that the codex is similar in style to murals found at Chichen Itza, Mayapan and sites on the east coast such as Santa Rita, Tancah and Tulum.
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Paris Codex The Paris Codex (also or formerly the Codex Peresianus) contains prophecies for tuns and katuns (see Maya Calendar), as well as a Maya zodiac, and is thus, in both respects, akin to the Books of Chilam Balam. The codex first appeared in 1832 as an acquisition of France's Bibliothèque Impériale (later the Bibliothèque Nationale, or National Library) in Paris. Three years later the first reproduction drawing of it was prepared for Lord Kingsborough, by his Lombardian artist Agostino Aglio. The original drawing is now lost, but a copy survives among some of Kingsborough's unpublished proof sheets, held in collection at the Newberry Library, Chicago.
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Karl Taube and Mary Miller, specialists in Mesoamerican Studies, write that, "More than anything Tezcatlipoca appears to be the embodiment of change through conflict." Tezcatlipoca appears on the first page of the Codex Borgia carrying the 20 day signs of the calendar; in the Codex Cospi he is shown as a spirit of darkness, as well as in the Codex Laud and the Dresden Codex. His cult was associated with royalty, and was the subject of the most lengthy and reverent prayers in the rites of kingship, as well as being mentioned frequently in coronation speeches. The temple of Tezcatlipoca was in the Great Precinct of Tenochtitlan.
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He has copied a part of the "lexicon" of Theodore Kavalliotis, and is believed to have signed in 1779 a religious document (in Greek) together with Kavallioti and Teodor Haxhifilipi in Moscopole. Constantine of Berat is attributed as the author of a manuscript from 1764 to 1822, originally a 154 or 152-page work. It is preserved in the National Library in Tirana. This so-called Codex of Constantine of Berat or Codex of Berat (but not to be confused with Codex Beratinus I and II), is a simple paper manuscript and must not be envisaged as an illuminated parchment codex in the Western tradition.
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Trained by D. Wayne Lukas, Codex was considered the dominant 3-year-old colt in California after winning the 1980 Santa Anita Derby and Hollywood Derby. The horse's owner, John Nerud, believed Triple Crown races could harm a horse and did not allow Lukas to nominate Codex for the 1980 Kentucky Derby. Lukas initially declined to nominate Codex for the 1980 Preakness Stakes but the horse was entered accidentally by Lukas' 22-year-old son, Jeff, who worked as the assistant trainer. Codex, ridden by Ángel Cordero Jr., beat the Kentucky Derby-winning filly, Genuine Risk by 4 lengths in the 1980 Preakness Stakes, becoming Lukas' first Triple Crown-race winner.
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Illuminated Frontispiece, Al-Ousta Codex Al-Ousta Codex, also known under its library classification BnF 1314-1315, is a 14th-centuryBibliotheque Nationale de Paris; Moïse Schwab, "Manuscrits du supplément hébreu de la Bibliothèque Nationale", RÉJ 37 (1898), pp. 112–113 illuminated Bible codex (2 volumes) containing the 24 canonical books of the Hebrew Bible, written in Sephardi square script with the Tiberian sublinear vocalisation, minuscule trope symbols, and the Masorah Magna and Parva. Others place the writing of the codex in the 15th-century. The manuscript was purchased by ethnographer Jacob Sapir in San'a, Yemen in 1859, who carried it with him to France.
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The Damascus Pentateuch came to renown owing largely to the works of the bibliophile, David Solomon Sassoon, who bought the codex in Damascus in the early 20th century. It is one of the oldest extant Bible codices, ranking along with the Aleppo Codex and Leningrad Codex. In many places, the Damascus Pentateuch follows the traditions of the masorete, Aaron ben Asher, in plene scriptum and defective scriptum, as well as in most large and small letters, being harmonious with the Masoretic variants prescribed by Ben-Asher up to 52% of the time.Israel Yeivin, The Aleppo Codex of the Bible (A Study of its Vocalization and Accentuation), Jerusalem 1968, p. 361.
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Donatien de Bruyne (1871–1935) was a French biblical scholar, textual critic, and Benedictine. He was born on 7 October 1871 in Neuf-Église, ordained in 1895. De Bruyne examined Latin manuscripts of the Vulgate, and he collated some of the manuscripts (e.g. Codex Frisingensis, Codex Carinthianus).
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The codex contains lessons from the Gospels lectionary (Evangelistarium) with some lacunae. The text is written in Greek uncial letters, on 265 parchment leaves (), 2 columns per page, 10 lines per page, 7–9 letters per line. Lessons from the codex were read from Pascha to Pentecost.
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Because the original of the chronicle as well as the earliest known copies are lost, it is difficult to establish the original content of the chronicle. The two main sources for the chronicle's text as it is known presently are the Laurentian Codex and the Hypatian Codex.
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"Borbonicus, Codex." In Davíd Carrasco (ed). The Oxford Encyclopedia of Mesoamerican Cultures [vol 1] . : Oxford University Press, 2001 In 2004 Maarten Jansen and Gabina Aurora Pérez Jiménez proposed that it be given the indigenous name Codex Cihuacoatl, after the goddess Cihuacoatl.Jansen and Pérez Jiménez (2004, p.270).
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1 leaf of the codex (Matthew 22:4-19) was classified as minuscule 576 (Gregory-Aland), before it was identified as a part of the same codex as minuscule 435. Currently it is housed at the Arundel Castle and belongs to the Duke of Norfolk (M.D. 459).
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The Codex Kingsborough, also known as the Codex Tepetlaoztoc, is a 16th- century Mesoamerican pictorial manuscript, detailing the history of Tepetlaoztoc and the abuse of the encomenderos who took control after the Spanish conquest of Mexico. It is currently in the collections of the British Museum.
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The codex contains the complete text of the four Gospels, on 272 parchment leaves (20.2 cm by 15.0 cm). It contains miniatures. Written in one column per page, in 20 lines per page. The Greek text of the codex Kurt Aland did not place in any Category.
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It was received poorly by faculty at Tulane and never published again. Gates also published various codices, including the Dresden Codex and Madrid Codex. He was also highly active in developing education and land policies while working for the United States Bureau of Indian Affairs in 1934.
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The codex also contains astrological tables and ritual schedules. The religious references show in a cycle of a 260-day ritual calendar the important Maya royal events. The codex also includes information on the Maya new-year ceremony tradition. The rain god Chaac is represented 134 times.
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The codex is dated by the INTF to the 11th-century. The first collation was prepared by Larroque (along with the codices 28-33), but it was very imperfect. The codex was examined and described by John Mill (Colb. 1), Wettstein, Scholz (1794-1852), and Paulin Martin.
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The codex contains complete text of the four Gospels on 484 leaves (size ). The text is written in one column per page, 19 lines per page. The initial letters in red. Two paper leaves were added in the 16th century at the end of the codex.
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The Greek text of this codex is a representative of the Alexandrian text-type. Aland placed it in Category III. According to R. H. Charles the text is "much more closely with Codex Sinaiticus than with any other uncial". The text seems to be inaccurately copied.
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In Matthew 27:16 it has the famous textual variant "Ιησουν τον Βαραββαν". This variant is found in Codex Koridethi, and manuscripts of textual family f1. The Greek text of the codex is a representative of the Caesarean text-type. Aland placed it in Category III.
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Christian Wimmer identified two manuscripts of first quality, the Codex Urbinas in the Vatican Library, which was not made known to J. G. Schneider, who made the first modern critical edition, 1818–21, and the excerpts in the Codex Parisiensis in the Bibliothèque nationale de France.
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The codex contains a part of the Gospel of Mark (8:33-37), on 1 parchment leaf (20 cm by 18 cm). The text is written in two columns per page, 24 lines per page. It uses Nomina sacra. The Greek text of this codex is mixed.
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A collection of synodal decrees, of which he has left two editions: ::a. Codex canonum Ecclesiæ Universæ. This contains canons of Oriental synods and councils only in Greek and Latin, including those of the four œcumenical councils from Nicæa (325) to Chalcedon (451). ::b. Codex canonum ecclesiasticarum.
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Kurt Aland placed it in Category II. Currently it is dated by the Institute for New Testament Textual Research to the 8th century. The codex used to be held in Qubbat al- Khazna in Damascus. The location of the codex is unknown. The manuscript is not accessible.
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Isaac Vossius entrusted the codex to Junius. Vossius had secured the codex from Queen Christina as part of a debt settlement. MS Junius 55 is a transcript Junius made of the full text of the original manuscript. Junius engaged Jan van Vliet in his study of Gothic.
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The manuscript was once in the library of King Matthias Corvinus (as codex 77). In 1527 the library was scattered by Turks. About 1686 the codex fell into the hands of S. B., then of J. G. Carpzov of Leipzig. It was collated by C. F. Boerner.
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Minuscule 565 (Gregory-Aland) The Greek text of the codex, has been understood as a representative of the so-called Caesarean text-type. Aland placed it in Category III. In Gospel of Mark this manuscript is closely aligned to Codex Koridethi.Philip W. Comfort, Encountering the Manuscripts.
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Folio 149v contains the only surviving decoration in the Codex Usserianus Primus. Codex Usserianus Primus (Dublin, Trinity College Library, 55) is an early 7th-century Old Latin Gospel Book. It is dated palaeographically to the 6th or 7th century. It is designated by r (traditional system).
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The oldest of the copies is the Codex of Wien. It contains parts of the Old Testament. The codex has 162 pages, each with a size of 216 by 142 millimetres. The book is the work of three hands from the second half of the 15th century.
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British Library Or 4926 (1), known also as P. Lond. Copt. 522 (Crum), is a papyrus codex with a collection of early Christian Gnostic texts in Coptic (sub-Akhmimic dialect). The manuscript has survived in a fragmentary condition. The codex is dated to the 4th century.
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The codex contains the text of the Book of Revelation with a commentary of Oecumenius on that book (together 159 leaves). Book of Revelation is on the end of this codex (pages 131-159).C. R. Gregory, "Textkritik des Neuen Testaments", Leipzig 1900, vol. 1, p. 323.
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The original codex contained lessons from the Gospel of John, Matthew, Luke (Evangelistarium), with lacunae on 272 parchment leaves. The leaves are measured (). 84 leaves of the codex have lost. The text is written in Greek minuscule letters, in two columns per page, 23 lines per page.
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Texcoco, Tenochtitlan, and Tlacopán. Codex Osuna is an Aztec codex on European paper, with indigenous pictorials and alphabetic Nahuatl text from 1565. It has seven parts, with most being economic in content, particularly tribute, with one part having historical content.Glass, John B. in collaboration with Donald Robertson.
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The text was preserved in two codices. The older manuscript was written in the . The other manuscript is an almost verbatim copy of the older codex. The first manuscript is held in the Austrian National Library in Vienna, the other codex in the Munich Public Library.
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Harnack himself was part of the Kirchenväterkommission.Stefan Rebenich: Theodor Mommsen und Adolf Harnack: Wissenschaft und Politik im Berlin des ausgehenden 19. Jahrhunderts. p. 219. The Kirchenväterkommission entrusted Schmidt with the publishing of Codex Brucianus and Pistis Sophia (Codex Askewianus). For the publishing of the meanwhile mutilated and partly destroyed Codex Brucianus, Schmidt was able to use the copies and notes of Karl Gottfried Woide and Moritz Gotthilf Schwartze, which were made, when the manuscript still was in better condition.
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However, the astronomical and calendrical information within the codex are consistent with a Classic period cycle from AD 731 to 987 indicating that the codex may be a copy of a much earlier document. The Paris Codex was acquired by the Bibliothèque Royale of Paris in 1832 and is currently held at the Bibliothèque Nationale de France in Paris, in the Département des Manuscrits, catalogued as Mexicain 386.Noguez et al 2009, p. 17. Bibliothèque Nationale de France 2011.
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The Duke of Brunswick bought it in 1689. The manuscript became known to the scholars in the half of the 18th century, where it was found in the Ducal Library of Wolfenbüttel. The first description of the codex was made by Heusinger. Franz Anton Knittel (1721–1792) recognized two lower Greek texts of the New Testament in this palimpsest codex, and designated them by A and B, he recognized also the Gothic-Latin text (known later as Codex Carolinus).
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The codex, which has survived in a fragmentary condition, was written on 160 thick parchment leaves (). The text was written in two columns, 45 lines per page, in small, upright uncial letters, by a "very elegant" hand with breathing marks, accents and some compressed letters. The codex contains portions of the four Gospels in the order of: John, Luke, Matthew and Mark. Matthew followed by Mark is also found in the Latin codex k (4th century CE).
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In the past the codex had been judged to be carelessly written, with many errors of transcription, but not so many as in the Codex Sinaiticus, and no more than in the Codex Vaticanus. Besides the other corrections by later hands there are multiple instances in which the original scribe altered what he had first written.F. H. A. Scrivener, Six Lectures on the Text of the New Testament and the Ancient Manuscripts (Cambridge, 1875), p. 55.
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Page of the Codex Trivulzianus The Codex Trivulzianus is a manuscript by Leonardo da Vinci that originally contained 62 sheets, but today only 55 remain. It documents Leonardo's attempts to improve his modest literary education, through long lists of learned words copied from authoritative lexical and grammatical sources. The manuscript also contains studies of military and religious architecture. The Codex Trivulzianus is kept at Sforza Castle in Milan, Italy, but is not normally available to the public.
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The Dresden Codex (Codex Dresdensis) is held in the Sächsische Landesbibliothek (SLUB), the state library in Dresden, Germany. It is the most elaborate of the codices, and also a highly important specimen of Maya art. Many sections are ritualistic (including so-called 'almanacs'), others are of an astrological nature (eclipses, the Venus cycles). The codex is written on a long sheet of paper that is 'screen-folded' to make a book of 39 leaves, written on both sides.
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The codex Manesse, a book from the Middle Ages By the end of antiquity, between the 2nd and 4th centuries, the scroll was replaced by the codex. The book was no longer a continuous roll, but a collection of sheets attached at the back. It became possible to access a precise point in the text quickly. The codex is equally easy to rest on a table, which permits the reader to take notes while he or she is reading.
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The Almanac also refers to the summer solstice and the Haab' uayeb ceremonies for the tenth century AD. The Grolier Codex The Grolier Codex lists Tzolk'in dates for the appearance/disappearances of Venus for half of the Venus cycles in the Dresden codex. These are the same dates listed in Dresden.Bricker and Bricker 2011 p. 219 Building Alignments The Caracol at Chichen Itza contains the remains of windows through which the extreme elongations of the planet can be seen.
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Beckwith, 112 The group introduced the background of solid gold to Western illumination. Labourers in the vineyard, from the Codex Aureus of Echternach Two dedication miniatures added to the Egmond Gospels around 975 show a less accomplished Netherlandish version of Ottonian style. In Regensburg St. Emmeram's Abbey held the major Carolingian Codex Aureus of St. Emmeram, which probably influenced a style with "an incisive line and highly formal organization of the page", giving in the Uta Codex of c.
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Kurt Aland did not place the Greek text of the codex in any Category. The text of Romans 16:25-27 is following 14:23, as in Codex Angelicus Codex Athous Lavrensis, 0209, Minuscule 181 326 330 451 614 1241 1877 1881 1984 1985 2492 2495.UBS3, pp. 576-577. In Titus 1:9 it has additional reading μη χειροτονειν διγαμους μηδε διακονους αυτους ποιειν μηδε γυναικας εχειν εκ διγαμιας, μηδε προσερχεσθωσαν εν τω θυσιαστηριω λειτουργειν το θειον.
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In Yer. Hag. II 76d he is called Mattai of Arbela, which is also found in ancient and linguistically reliable manuscripts of the Mishnah, such as Codex Kaufmann, Codex Parma A and the Cambridge Codex (edited by W. H. Lowe). The confusion in the rendering of his name seems to be due to faulty textual transmission, i.e. the Hebrew mem being separated graphically into two parts, which looked, respectively as a nun and a yod, thus Mattai became Nittai.
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Codex is Latin for a "block of wood": the Latin liber, the root of "library," and the German Buch, the source of "book," both refer to wood. The codex was not only easier to handle than the scroll, but it also fit conveniently on library shelves. The spine generally held the book's title, facing out, affording easier organization of the collection. The term codex technically refers only to manuscript books-those that, at one time, were handwritten.
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More specifically, a codex is the term used primarily for a bound manuscript from Roman times up through the Middle Ages. From the fourth century on, the codex became the standard format for books, and scrolls were no longer generally used. After the contents of a parchment scroll were copied in codex format, the scroll was seldom preserved. The majority that did survive were found by archaeologists in burial pits and in the buried trash of forgotten communities.
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The codex is an Euchologium, with lessons from the New Testament lectionary, on 344 paper leaves (). It is written in one column per page, in 24 lines per page, in Greek minuscule letters. In Matthew 1:11 it reads Ιωσιας δε εγεννησεν τον Ιωακειμ, Ιωακειμ δε εγεννησεν τον Ιεχονιαν instead of Ιωσιας δε εγεννησεν τον Ιεχονιαν. The reading is supported by Codex Campianus, Codex Koridethi, Σ, f1, 33, 258, 478, 661, 791, 954, 1216, 1230, 1354, 1604.
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Folio 93r of the Codex Atlanticus with the designs of the harpsichord-viola by Leonardo da Vinci The harpsichord-viola (in Italian Clavi-viola) is an hybrid musical instrument based on the designs of Leonardo da Vinci on folio 93r of the Codex Atlanticus. It's a different project from the viola organista (folio 886 of the Codex Atlanticus). It is about the size of a child's toy piano. It weighs 33 pounds and straps to the musician's chest.
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The codex's relationship to the Latin Vulgate was unclear and scholars were initially unaware of its value. This changed in the 19th century when transcriptions of the full codex were completed. It was at that point that scholars realised the text differed significantly from the Textus Receptus. Most current scholars consider the Codex Vaticanus to be one of the most important Greek witnesses to the Greek text of the New Testament, followed by the Codex Sinaiticus.
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For example, it is speculated that this may have provided motivation for canon lists, and that Codex Sinaiticus and Codex Vaticanus are examples of these Bibles. Together with the Peshitta and Codex Alexandrinus, these are the earliest extant Christian Bibles.McDonald & Sanders, The Canon Debate, pp.414–415 In order to form a New Testament canon of uniquely Christian works, proto-orthodox Christians went through a process that was complete in the West by the beginning of the fifth century.
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Grenfell & Hunt rejected another possible reading διδασκαλε, which is found in Codex Bezae (possible conflation), and proposed alone, because Domine is found in Codex Vercellensis and in Codex Usserianus I,B. P. Grenfell & A. S. Hunt, Oxyrhynchus Papyri II, (London, 1899), p. 7. but in the reconstructed text of the manuscript they did not decide to include this proposed variant to the text: : αρω [λεγει αυτη μαριαμ στραφει : [σα εκεινη λεγει αυτω εβραιστι ραβ : β[ουνι . . . . . . . . . . .
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The Codex Azoyú indicates that the city now known as Tlapa was founded between 1724 and 1756 (It's impossible the Azoyu codex was written during the 16th century). References to it also exist in codices and wood carvings from the town of Chiepetlán, claiming it was founded in 1607, and in the Humboldt Codex. The municipality was founded in 1912, with the excision of Guerrero from the states of Puebla and México. It received city status in 1920.
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Miller, Mary E., and Taube, Karl. The Gods and Symbols of Ancient Mexico and the Maya. London, 1993 The earliest known Colonial-period calendar wheel is actually depicted in a square format, on pages 21 and 22 of the Codex Borbonicus, an Aztec screenfold that divides the 52-year cycle into two parts. The Codex Aubin, also known as the Codex of 1576, shows the 52-year calendar in a rectangular format on a single page.
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The compilation of the codex was patronized by the Manesse family of Zürich, presumably by Rüdiger II Manesse (born before 1252, died after 1304). The house of Manesse declined in the late 14th century, selling their castle in 1393. The fate of the codex during the 15th century is unknown, but by the 1590s it had passed into possession of baron Johann Philipp of Hohensax (two of whose forebears are portrayed in the codex, on foll. 48v and 59v).
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There are currently four surviving copies of The Secret Revelation of John. They are largely the same in their basic structure and content. One notable difference between the codices is their individual length. The Berlin Codex and Nag Hammadi Codex III are shorter than the Nag Hammadi Codices I and II. Another point of departure between codices is the portrayal of the Savior/Christ figure. The Berlin Codex generally uses the term “Christ” more frequently, whereas the Nag Hammadi Codex III narrative often substitutes the term “Lord” or “Savior”. However, the Nag Hammadi Codex III closes its text with the prayer “Jesus Christ, Amen.” An additional distinction, with regards to the Christian framing of the texts, is that Nag Hammadi Codex III goes into greater detail about the descent of the Christ/Savior figure into the prison-world of Demiurge and his role in facilitating the reawakening and liberation of mankind. These distinctions may represent a certain degree of variation in the way that Gnostic cosmology was woven into a Christian context.
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XXVIII, XXX. Currently the codex is located in the National Library of France (Gr. 306), at Paris.
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Computer Gaming World. "Interview with Jon Van Caneghem excerpt ." RPG Codex . Last accessed on January 26, 2009.
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Scrivener labelled it by number 566. The codex is in the British Library as MS Arundel 524.
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Currently the codex is located in the Bodleian Library (Canonici Gr. 126, fol 252-259) at Oxford.
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XXVIII, XXX. Currently the codex is located in the National Library of France (Gr. 320), at Paris.
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1, p. 79 It was examined by Tregelles. The codex is divided and located in four places.
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The codex is located on Mount Athos in the library of the Monastery of St Panteleimon (99,2).
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Retrieved 6 July 2010.5 Joint FAO/WHO Food Standards Programme. Codex Alimentarius Commission. Procedural Manual. 12th ed.
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Stockstadt had its first documentary mention in 830-850 in the Lorsch codex under the name Stochestat.
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The codex is housed at the British Library (Add MS 31919, ff. 29, 99, 101) in London.
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XXVIII, XXX. Currently the codex is located in the Bibliothèque nationale de France (Gr. 305) in Paris.
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XXVIII, XXX. Currently the codex is located in the Bibliothèque nationale de France (Gr. 289) in Paris.
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XXVIII, XXX. Currently the codex is located in the Bibliothèque nationale de France (Gr. 316) in Paris.
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XXVIII, XXX. Currently the codex is located in the Bibliothèque nationale de France (Gr. 314) in Paris.
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XXVIII, XXX. Currently the codex is located in the Bibliothèque nationale de France (Gr. 313) in Paris.
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XXVIII, XXX. Currently the codex is located in the Bibliothèque nationale de France (Gr. 374) in Paris.
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XXVIII, XXX. Currently the codex is located in the Bibliothèque nationale de France (Gr. 303) in Paris.
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Currently the codex is housed at the British Library (Additional Manuscripts 31919, fol. 105, 108) in London.
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XXVIII, XXX. Currently the codex is located in the Bibliothèque nationale de France (Gr. 318) in Paris.
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XXVIII, XXX. The owner of the codex is unknown. The last place if its housing was Sotheby's.
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XXVIII, XXX. The codex is housed at the University of Michigan (Ms. 49) in Ann Arbor, Michigan.
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The following summaries are from the codex whose English translation was prepared by Culturando and Smithsonian Institution.
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XXVIII, XXX. The codex is housed at the Sion College (Arc L 40.2/G 4) in London.
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XXVIII, XXX. The codex is housed at the Bibliothèque nationale de France (Suppl. Gr. 27) in Paris.
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The codex used to be housed at the National Museum of Damascus. The manuscript is not accessible.
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Herman C. Hoskier, A Full Account and Collation of the Greek Cursive Codex Evangelium 604, London 1890.
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Zainingen was first 788 as Zeininger marca in Lorsch codex mentioned. 1383 was the place to Württemberg .
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XXVIII, XXX. Currently the codex is located in the Bibliothèque nationale de France (Gr. 281), in Paris.
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The Codex indicates that diastatic activity is to be preserved by the use of temperatures not exceeding .
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Currently the codex is housed at the Bodleian Library (Auct. T. 4.21, ff. 326, 327) in Oxford.
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On April 27, 2013, it was nominated for Codex de Ouro in Fantasy genre, winning the award.
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XXVIII, XXX. The codex is housed at the Russian National Library (Gr. 90) in Saint Petersburg, Russia.
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XXVIII, XXX. The codex is housed at the Russian National Library (Gr. 80) in Saint Petersburg, Russia.
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The codex is located now at the Bibliothèque nationale de France (Copt. 129,10 fol. 207) in Paris.
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XXVIII, XXX. Currently the codex is housed at the Biblioteca Marciana (Gr. I.47 (978)) in Venice.
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In Davíd Carrasco (ed). "Chimalpopoca, Codex." In The Oxford Encyclopedia of Mesoamerican Cultures. : Oxford University Press, 2001.
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XXVIII, XXX. Currently the codex is housed at the Biblioteca Marciana (Gr. I.52 (1200)) in Venice.
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The codex contains the text of the Book of Acts, Catholic epistles and Pauline epistles, on 237 parchment leaves (size ). The text is written in one column per page, and 25 lines per page. It has lacuna at the end. Some leaves of the codex were destroyed by fire.
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Accents are absent. The rough breathing mark is used very rarely. Like in Codex Bezae the Gospels follow in Western order: Matthew, John, Luke, Mark. The following nomina sacra are used in the Codex (nominative case; the other cases are also used for the same words): , , , , , , , , , ( once), ( once).
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The codex contains the text of the Book of Acts, Catholic epistles and Pauline epistles, on 344 parchment leaves (size ). The text is written in one column per page, and 18 lines per page. It has lacuna at the end. Some leaves of the codex were destroyed by fire.
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The Greek text of the codex is a representative of the Byzantine text-type. Kurt Aland did not placed it in any Category. According to the Wisse's Profile Method it belongs to the textual family Kx in Luke 1; 10; 20. It is close to the Codex Athous Dionysiou.
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The Codex Aureus of Echternach, an important surviving codex written entirely in gold ink was produced here in the 11th century. The so-called Emperor's Bible and the Golden Gospels of Henry III were also produced in Echternach at this time, when production of books at the scriptorium peaked.
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Tepeyollotl, Codex Borgia. Tepeyollotl in the Codex Telleriano-Remensis. In Aztec mythology, Tepēyōllōtl ("heart of the mountains"; also Tepeyollotli) was the god of earthquakes, echoes and jaguars. He is the god of the Eighth Hour of the Night, and is depicted as a jaguar leaping towards the sun.
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Different source versions of Genesis 6:1–4 vary in their use of "sons of God". Some manuscripts of the Septuagint have emendations to read "sons of God" as "angels". Codex Vaticanus contains "angels" originally. In Codex Alexandrinus "sons of God" has been omitted and replaced by "angels".
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The codex contains lessons from the Gospels lectionary (Evangelistarium).Handschriftenliste at the INTF In Mark 9:49 it reads πας γαρ πυρι αλισθησεται – as manuscripts (א εν πυρι) B L W Δ f1 f13 28 565 700 syrs copsa.UBS3, p. 162. The age of the codex is still unknown.
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Several of these tablets could be assembled in a form similar to a codex. Also the etymology of the word codex (block of wood) suggest that it may have developed from wooden wax tablets.Bernhard Bischoff. Latin Palaeography: Antiquity and the Middle Ages, Cambridge University Press 2003 [reprint], p. 11.
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Only four of these codices exist today. These are the Dresden, Madrid, Paris and Grolier codices. The Dresden Codex is an astronomical Almanac. The Madrid Codex mainly consists of almanacs and horoscopes that were used to help Maya priests in the performance of their ceremonies and divinatory rituals.
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The codex contains the text of the four Gospels with some lacunae. The text is written in one column per page, in 26 lines per page. The Greek text of the codex is a representative of the Byzantine text-type. Aland did not place it in any Category.
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The codex originally contained the entire Pauline epistles. The leaves were arranged in quarto (four leaves in quire). Only 41 leaves () of the codex have survived. The text is written on parchment in large, square uncials (over 1.5 cm), in one column per page, and 16 lines per page.
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The Codex Vaticanus Graecus 1950 is contained in a codex which passed to the Vatican Library from the collection of Stefano Gradi in 1683. This is a 14th-century manuscript which survives in a very corrupt state, and about forty-two lines have dropped out by accidental omissions.
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For example, the letter S refers to Codex Sangallensis 1395 in the gospels, but to Codex Sangallensis 70 in the Pauline epistles. So sigla need disambiguation. In the table below, this is done by providing a full name. Additionally, the standard unique serial number for each manuscript is provided.
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The Greek text of this codex is a good representative of the Alexandrian text-type. Kurt Aland placed it in Category I. Currently it is dated by the INTF to the 4th or 5th century. The codex now is located at the Berlin State Museums (P. 9808), in Berlin.
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It is written in Greek cursive letters, on 131 leaves (27 by 14.5 cm), 1 column per page, 24 lines per page. The codex contains some Lessons from the four Gospels lectionary (Evangelistarium) with some lacunae. The codex now is located in the Bible Museum Münster (MS. 14).
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In August 1255, the rights of Tallinn were revalidated, a month after the first Codex of Tallinn was put together, which had 99 articles in it. Fourteen parchment pages have remained from the codex (the 15th is ruined, but the text has copied itself on the clean 16th page).
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Oabdius "Oabdius", Heraldmag.org, webpage: HM-Oab. ("o-ab'-di-us", Codex Alexandrinus: "Oabdios", Codex Vaticanus: "eios", Fritzsche: "Ioabdios", omitted in the King James Version) was one of the sons of Ela, who had separated from their "strange wives" (1 Esdras 9:27) = "Abdi" of Book of Ezra 10:26.
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It is written in two columns per page, 18 lines per page, in large uncial letters, in gold. The uncial letters are similar to the Codex Petropolitanus Purpureus. Currently it is dated by the INTF to the 6th century. Porphyrius Uspensky saw this codex in 1850 and described it.
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The codex contains lessons from the Gospels of John, Matthew, Luke lectionary (Evangelistarium), on 204 parchment leaves (). The text is written in two columns per page, 21 lines per page, in Greek uncial letters. It contains musical notes. It contains an elegantly written menologion (like in codex 43)F.
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The original codex contained lessons from the Gospel of John, Matthew, and Luke (Evangelistarium), with numerous lacunae, on 178 parchment leaves. The leaves are measured (). The text is written in Greek minuscule letters, in two columns per page, 26-30 lines per page. The codex contains weekday Gospel lessons.
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Hans-Martin Schenke, Apostelgeschichte 1, 1 - 15, 3 Im Mittelaegyptischen Dialekt des Koptischen (Codex Glazier) (Texte Und Untersuchungen Zur Geschichte Der Altchristlichen Literatur 137), Berlin: Akademie Verlag 1991. The readings of the codex have been incorporated into the apparatus of Nestle-Aland 26th edition of Novum Testamentum Graece.
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The original codex contained lessons from the Gospel of John and Gospel of Luke (Evangelistarium), on 182 parchment leaves. The leaves are measured (). Originally it contained lessons from the Gospel of Matthew, but this part of the codex lost. Some additional notes were added by a later hand.
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A page of the Margaret Codex The Legend of Saint Margaret () is an important piece of Mediaeval Hungarian literature. The only specimen of the text was preserved in the Margaret Codex, copied by Lea Ráskay in 1510. The legend tells the life and deeds of Saint Margaret of Hungary.
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The original codex contained lessons from the Acts of the Apostles and Catholic Epistles (Apostolarium) with lacunae on 276 parchment leaves. The leaves are measured (). The text is written in Greek minuscule letters, in one column per page, 26 lines per page. The codex contains weekday Gospel lessons.
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The original codex contained lessons from the Gospel of John, Matthew, and Luke (Evangelistarium), with some lacunae. 145 parchment leaves of the codex have survived. The leaves are measured (). The text is written in Greek uncial letters, in two columns per page, 17 lines per page (and more).
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The stories of the Yonan Codexa and the Khaboris Codexb are linked by the involvement of Dan MacDougald. On page 115 of the Society of Biblical Literature's reprint of The Saga of the Yonan Codex, Metzger tells of getting news of the Yonan Codex in the late 1970s.
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Codex of Bécs (Vienna Codex) is a collection of the earliest available Hungarian translations of the Bible. It is a part of the Hussite Bible from the 15th century. A third of it is written with bastarda writing. It is located at the National Széchenyi Library, Budapest, Hungary.
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Currently the manuscrit has been assigned by the INTF to the 11th century. The codex was used by Ludolph Kuster in edition of Mill's Novum Testamentum in 1710. Mill ascribed it as "exemplar Regium Maedicaeum", and remarked its resemblance to the Codex Angelicus. Nicholas Westermann collated its text.
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The codex consists of a strip measuring long by high, folded into 11 sheets painted on both sides, forming 22 pages total. An additional sheet is believed to have once existed, but became lost by the 19th century. The Paris Codex is very poorly preserved, comprising a number of fragments;Coe 1999, p. 200. the lime plaster coating of the codex is badly eroded at the edges, resulting in the destruction of its hieroglyphs and images except in the center of its pages.
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The manuscript is in quarto volume, arranged in quires of five sheets or ten leaves each, like Codex Vaticanus or Codex Rossanensis. It contains text of the Twelve Prophets, Book of Isaiah, Book of Jeremiah with Baruch, Lamentations, Epistle of Jeremiah, Book of Ezekiel, Book of Daniel, with Susanna and Bel. The order of the 12 Prophets is unusual: Hosea, Amos, Micah, Joel, Obadiah, Jonah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi. The order of books is the same as in Codex Vaticanus.
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Ben Asher was the last of a distinguished family of Masoretes extending back to the latter half of the 8th century. Despite the rivalry of ben Naphtali and the opposition of Saadia Gaon, the most eminent representative of the Babylonian school of criticism, ben Asher's codex became recognized as the standard text of the Bible. See Aleppo Codex, Codex Cairensis. Most of the secular scholars conclude that Aaron ben Asher was a Karaite, though there is evidence against this view.
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The Great Kite, Leonardo's flying machine in codex on flight The Great Kite was a wooden machine designed by Leonardo da Vinci. Leonardo realized it between the end of 1400 and the beginning of 1500. Drawings of parts and components of this machine can be found in the Codex on the flight of birds, which however lacks the overall description of the machine itself. Some drawings within the same codex suggest that it was created in similarity with flapping flight.
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Codex Freerianus, designated by I or 016 (in the Gregory-Aland numbering), α 1041 (von Soden), also called the Washington Manuscript of the Pauline Epistles, is a 5th-century manuscript in an uncial hand on vellum in Greek. It is named after Charles Lang Freer, who purchased it in Egypt. The Codex is now located in the Freer Gallery of Art at the Smithsonian Institution in Washington, with the shelf number 06.275.Codex Washingtonianus has number 06.274 in the same Gallery.
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Kurt Aland did not place the Greek text of the codex in any formal Category. The text of the manuscript was not examined by using the Claremont Profile Method. In result its textual character is still unknown. This codex' version of John 8:8 contains a textual variant: (the sins of every one of them); the same textual variant is found in certain other manuscripts: Codex Nanianus, Minuscule 73, 331, 364, 700, 782, 1592, Old Latin manuscripts, and Armenian manuscripts.
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The Codex Iuliacensis is a mediaeval book, dating to about 1320 to 1350. The adjective "Iuliacensis" refers to the Rhenish town of Jülich, Latin "Iuliacum", formerly capital of the county / duchy of the same name. The Codex Iuliacensis is written in Latin and is now being kept at the Library of the Diocese of Aachen (Aix-la-Chapelle). The Codex is famous for its description of Blessed Christina von Stommeln and the first record of a woman to have received the stigmata.
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The Greek text of the codex is a representative of the Alexandrian text-type, but the Byzantine element is very strong. Aland assigned it to Category II in Catholic epistles, and to Category III elsewhere. Textually it is very close to the codex 322, as a sister manuscript. It is a member of the textual family 1739. In Acts 8:37 it has an additional verse together with the manuscripts Codex Laudianus, 453, 945, 1739, 1891, 2818 (formerly 36a), and several others.
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The Greek text of the codex is a representative of the Byzantine text-type. Aland placed it in Category V. According to the Claremont Profile Method it represents textual cluster 585 in Luke 1, Luke 10, and Luke 20 (weak member in Luke 10 and Luke 20). In John 8:8 the codex has the textual addition: (sins of every one of them). This textual variant appears in Codex Nanianus, 73, 364, 413, 700, 782, 1592 and some Armenian manuscripts.
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The caccia was often in three-part harmony, with the top two lines set to words in musical canon. The early ballata was often a poem in the form of a virelai set to a monophonic melody. The Rossi Codex included music by Jacopo da Bologna, the first famous Trecento composer. The Ivrea Codex, dated around 1360, and the Squarcialupi Codex, dated around 1410, were major sources of late Trecento music, including the music of Francesco Landini, the famous blind composer.
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Founded in 2003, the company that would eventually become Seadragon Software was originally named Sand Codex. Based in Princeton, New Jersey, Sand Codex moved to Seattle in 2004 to accommodate founder Blaise Agüera y Arcas's wife's new role at the University of Washington. In 2005 Sand Codex received $4 million in angel and venture capital funding, including $2 million from the Madrona Venture Group. It was after this injection of capital that the company changed its name to Seadragon Software.
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The codex has been the property of the Danish state since the Great Northern War (1700-1721) when Gottorf Castle and the duke's portion of the duchy of Schleswig were annexed to the Danish crown. The codex is currently owned by Royal Collection of Graphic Art, a part of the National Gallery of Denmark. In 2009, a digital version of the codex was created by the National Gallery of Denmark with financial support by the Foundation of State Museums in Schleswig-Holstein.
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Parashot in Nevi'im are listed here according to the Aleppo codex, with variants from other masoretic traditions noted at the end of each book's section. The Aleppo codex is intact for the bulk of Nevi'im. The few parashot noted here from its missing parts are listed according to the notes taken by Joshua Kimhi, who recorded the parashot of the Aleppo codex in the nineteenth century in the bible of Rabbi Shalom Shachna Yellin. These are indicated by an asterisk.
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The first eight pages list the 260 day signs of the tonalpohualli (day sign), each trecena of 13 signs forming a horizontal row spanning two pages. Certain days are marked with a footprint symbol. Divinatory symbols are placed above and below the day signs. Sections parallel to this are contained in the first eight pages of the Codex Cospi and the Codex Vaticanus B. However, while the Codex Borgia is read from right to left, these codices are read from left to right.
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While most of the orthography of the text follows the Sephardic tradition in plene and defective scriptum,For example, in Genesis 4:13 (p. 18a in codex), גדול עוני מנשוא is found, instead of גדול עוני מנשא; in Genesis 7:11 (p. 19b in codex), נקבעו כל מעינות is found, instead of נקבעו כל מעינת; in Genesis 9:29 (p. 20b in codex), ויהי כל ימי נח is found, instead of ויהיו כל ימי נח; in Exodus 25:31 (p.
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NHC II, the end of the Apocryphon of John, the beginning of the Gospel of Thomas NHC II, the end of the Gospel of Thomas Nag Hammadi Codex II (designated by siglum CG II) is a papyrus codex with a collection of early Christian Gnostic texts in Coptic (Sahidic dialect). The manuscript has survived in nearly perfect condition. The codex is dated to the 4th century. It is the only complete manuscript from antiquity with the text of the Gospel of Thomas.
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Bibliophiles and Bibliothieves: > The Search for the Hildebrandslied and the Willehalm Codex. Walter de > Gruyter Press. Page 58.
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The Codex itself has many marginal glosses containing corrections and different interpretations, perhaps drawn from Targum Pseudo-Jonathan.
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Afterward, the Maker and Project Oversight retrieve the Grendel's codex from the furnace.Venom Vol. 4 #7. Marvel Comics.
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The Greek text of this codex is a mixture of text-type. Aland placed it in Category III.
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Tischendorf, Prolegomena, p. 395. The codex now is located in the Biblioteca Nazionale (II C 15), in Naples.
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Currently the codex is located in the Biblioteca Estense (G. 73, α.W.2.6 (II C 6)) in Modena.
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382v, Montpellier Codex f.167v. As 2-voice clausula in F f.158v. #Main s'est levee Aëlis (RS1510).
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The codex is currently housed at the British Library (Add MS 31919, ff. 21, 98, 101) in London.
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In Luke 10 no profile was made. The codex now is housed at Bible Museum Münster (Ms. 10).
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Also, the text of John in Codex Veronensis is believed to be part Old Latin and part Vulgate.
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XXVIII, XXX. Currently the codex is located in the State Historical Museum, (V. 261, S. 279) in Moscow.
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XXVIII, XXX. Currently the codex is located in the State Historical Museum, (V. 11 S. 42) in Moscow.
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Currently the codex is housed at the British Library in London, with the shelf number Oriental 4717 (16).
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Currently the codex is housed at the Georgian National Center of Manuscripts (2123, ff. 191, 198) in Tbilisi.
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The codex is located at the Austrian National Library, in Vienna, with the shelf number Pap. G. 1384.
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The codex currently is housed at the University of Chicago Oriental Institute (9351) (P. Oxy 848) in Chicago.
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The codex today is located in the library of Trinity College (Cat. number: B. XVII. 1) in Cambridge.
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XXVIII, XXIX. Currently the codex is located in the Bodleian Library (Auct. D. inf. 2. 14) in Oxford.
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Rescensions appeared in later centuries as translation of originals. Many medieval European harmonies draw on the Codex Fuldensis.
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The Cèllere Codex is now held by the Morgan Library and Museum, in Manhattan, as MS MA 776.
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The codex is housed at the Biblioteca Marciana (Gr. II,17 (1295), fol. 5-13) in Venice, Italy.
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A high resolution scan of the Aleppo Codex containing the Book of Jeremiah (the sixth book in Nevi'im).
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CODEX collaborated with STEAMPUNKS on at least one game which used Denuvo DRM, South Park: The Fractured But Whole, which they released under the name "CODEPUNKS". In February 2018 CODEX began releasing cracked copies of games from the Microsoft Windows Store. In mid-2018 CODEX began releasing cracked copies of games featuring the latest versions of Denuvo DRM, including updated versions of Assassin's Creed Origins and Far Cry 5, both of which used Uplay licensing DRM and contained additional anti-modification and anti-debugging code through the use of VMProtect. On February 1, 2019, CODEX published a cracked copy of Resident Evil 2, which used Denuvo DRM, 7 days after the worldwide commercial release of the game.
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There are several extant 15th- and 16th-century copies of the document, plus a colour-illuminated iteration of 1542. All the known, extant copies are derived, either directly or indirectly, from Codex Spirensis, a codex known to have existed in the library of the Chapter of Speyer Cathedral in 1542, but which was lost before 1672 and has not been rediscovered. The Codex Spirensis was a collection of documents, of which the Notitia was the final and largest document, occupying 164 pages, that brought together several previous documents of which one was of the 9th century. The heraldry in illuminated manuscript copies of the Notitia is thought to copy or imitate only that illustrated in the lost Codex Spirensis.
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However, his translation would later inspire Augustus Le Plongeon's pseudo-science and speculation about the lost continent of Mu. The name Mu was actually used first by Brasseur de Bourbourg. A few years later, another Maya codex was found possessed by another collector, which became known as the Codex Cortesianus (in the belief that it had been in the possession of Hernán Cortés). When Léon de Rosny examined it later, he determined that it was actually a part of the Troano codex, the two parts having been separated at some indeterminate time in the past. The two parts were later rejoined and are known collectively as the Codex Madrid or Tro- Cortesianus; they remain displayed in Madrid.
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His identification of the codex was significant, as it was the only third such Maya codex to have been uncovered (the second, the Codex Paris, had been discovered by the French scholar Léon de Rosny only a few years before). In particular, Brasseur de Bourbourg recognised its exceeding rarity, since de Landa's Relación, which he had earlier rediscovered, gave an account of how he had ordered the destruction of all such Maya codices he could find, and many volumes had been burned. During 1869–1870 Brasseur de Bourbourg published his analyses and interpretations of the content of the Troano codex in his work Manuscrit Troano, études sur le système graphique et la langue des Mayas. He proposed some translations for the glyphs recorded in the codex, in part based on the associated pictures and in part on de Landa's alphabet, but his efforts were tentative and largely unsuccessful.
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Both the Book of Baruch and the Letter of Jeremiah are separate books in the great pandect Greek Bibles, Codex Vaticanus (4th century) and Codex Alexandrinus (5th century), where they are found in the order Jeremiah, Baruch, Lamentations, Letter of Jeremiah. In the Codex Sinaiticus (4th century) Lamentations follows directly after Jeremiah and Baruch is not found; but a lacuna after Lamentations prevents a definitive assessment of whether Baruch may have been included elsewhere in this manuscript. Neither of the two surviving early Latin pandect Bibles (Codex Amiatinus (7th century) and Leon palimpsest (7th century) includes either the Book of Baruch or the Letter of Jeremiah; the earliest Latin witnesses to the text being the Codex Cavensis (9th century) and the Theodulfian Bibles (9th century). Baruch is also witnessed in some early Coptic (Bohairic and Sahidic) and Syriac manuscripts, but is not found in Coptic or Syriac lectionaries.
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Tecpatl (sacrificial knife), image based on the Codex Borgia In Aztec mythology, the tecpatl was sometimes drawn as a simple flint blade, sharpened with some notches on the edge, in the Codex Borgia it appears red.Día 18. Tecpatl(Cuchillo). Tecpatl was associated with Northern cardinal point (Mictlan).,Tlacatiliztonalli ‘Energía de nacimiento’ .
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The major part of the codex lost, only 9 leaves have survived. They were added to another codex, written in 1072. The two unrelated manuscripts are now designated by the numbers 278, and 2898, having been formerly assigned the numbers 278a and 278b. The manuscript was once belonged to Mazarin.
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The Tripartite Tractate "was probably written in the early to mid third century." It is a Gnostic work found in the Nag Hammadi library. It is the fifth tractate of the first codex, known as the Jung Codex. It deals primarily with the relationship between the Aeons and the Son.
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The Greek text of this codex is a representative of the Byzantine text-type, with the strong the Alexandrian element in General epistles (about 20%). Aland placed it in Category V. Uncial 0142 was probably the ancestor of the codex 056. It lacks verse Acts 8:37.UBS3, p. 448.
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The Greek text of the codex is representative of the Byzantine text-type, except in John. In the Pericope de Adultera, it does not contain the Apollinarius scholion. According to the Claremont Profile Method, it is a core member of the group Lambda. The Greek text of this codex is mixed.
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The codex is dated by the INTF to the 11th century. The codex was bought at Venice (along with Minuscule 441) by Johan Gabriel Sparwenfeld in 1678. The manuscript was added to the list of New Testament manuscripts by Gregory (899e). It is currently housed at the University of Uppsala (Gr.
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His thesis title was New approaches in adaptive reception of digital signals in the presence of intersymbol interference. Upon completing his PhD, Qureshi joined Codex Corporation, where he worked on research and development of modems. He rose to the position of Vice-President of Research and Advanced Development at Codex.
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A few leaves from Uncial 070, formerly designated by Ta, were wrongly listed by Tregelles as a part of the same codex to which Borgianus belonged. The codex is located at the Vatican Library (Borgia Coptic 109), in New York City (Pierpont Morgan M 664A), and in Paris (BnF Copt. 129).
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She partially described the language in a work titled Lingua Ignota per simplicem hominem Hildegardem prolata, which survived in two manuscripts, both dating to ca. 1200, the Wiesbaden Codex and a Berlin MS (Lat. Quart. 4º 674), previously Codex Cheltenhamensis 9303, collected by Sir Thomas Phillipps.Steinmayer E; Sievers, E. (1895).
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The Dresden Codex The Dresden codex pages 51 and 58 are an eclipse table. The table contains a warning of all solar and most lunar eclipses. It does not specify which ones will be visible in the Maya area. The length of the table is 405 lunations (about 33 years).
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A page with a parrot from "Codex Cumanicus" The Codex Cumanicus is a linguistic manual of the Middle Ages, designed to help Catholic missionaries communicate with the Cumans, a nomadic Turkic people. It is currently housed in the Library of St. Mark, in Venice (BNM ms Lat. Z. 549 (=1597)).
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It was also examined and described by Bianchini,Giuseppe Bianchini, Evangeliarium quadruplex latinae versionis antiquae seu veteris italicae Rome 1749, Teil 1, Vol. 2, p. DIII Silva Lake, and Gregory, who saw the codex in 1883. According to Wettstein the text of the codex was altered by Old Latin manuscripts.
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The codex contains lessons from the Gospels of John, Matthew, Luke lectionary (Evangelistarium) with numerous lacunae. It is written in Greek minuscule letters, on 190 paper leaves (). The writing stands in 2 columns per page, 22-26 lines per page. Two pages of the manuscript belong to the codex 0115.
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The Vulgate exists in many forms. The Codex Amiatinus is the oldest surviving complete manuscript; it dates from the 8th century. A number of early manuscripts containing or reflecting the Vulgate survive today. Dating from the 8th century, the Codex Amiatinus is the earliest surviving manuscript of the complete Vulgate Bible.
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The codex contains small parts of the Second Epistle to the Corinthians 4:5-8.10.13, on two fragments of one parchment leaf (18 cm by 15 cm). It is written in two columns per page, 17 lines per page, in uncial letters. The text-type of this codex is mixed.
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The codex contains a small parts of the Gospel of Matthew 11:20-21, on one parchment leaf (). The text is written in two columns per page, 17 lines per page, in very large uncial letters. The Greek text of this codex is mixed. Aland placed it in Category III.
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The codex was divided, and is held in two places. The leaf of the codex that belonged to Kenneth Willis Clark is held at the Kenneth Willis Clark Collection of the Duke University (Gk MS 43) at Durham. The other leaf is housed at the Schøyen Collection (MS 653) at Oslo.
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The codex contains the text of the Acts, Catholic epistles, and Pauline epistles on 181 parchment leaves () with lacunae (Hebrews 13:7-25). The text is written in one column per page, in 24-28 lines per page. Folio 182, bound with the codex, contains the text of lectionary 922.
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The codex contains a small part of the Gospel of John (11:57-12:7), on 1 parchment leaf (13 cm by 9 cm). The text is written in two columns per page, 19 lines per page. The Greek text of this codex is mixed. Aland placed it in Category III.
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Codex Turicensis (T, Zurich, Municipal Library) is a 7th-century manuscript of the Psalter in Greek. It contained originally 288 leaves; of these 223 remain. The text is written on purple dyed vellum in silver, gold or vermilion ink. Like the Codex Veronensis (R) this manuscript is of Western origin.
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It is represented, e.g., by Codex Vaticanus, Codex Sinaiticus and the Bodmer Papyri. The Western text-type is generally longer and can be paraphrastic, but can also preserve early readings. The Western version of the Acts of the Apostles is, notably, 8.5% longer than the Alexandrian form of the text.
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Kurt Aland did not place it in any of Categories of New Testament manuscripts. It is dated by the Institute for New Testament Textual Research to the 5th or 6th century. The codex used to be held in Qubbat al-Khazna in Damascus. The present location of the codex is unknown.
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The codex contains lessons from the Gospels of John and Matthew and a Lukan lectionary (Evangelistarium). It is written in Greek minuscule letters, on 348 paper leaves (), 2 columns per page, 22 lines per page. Currently the codex is located in the Bibliothèque nationale de France (Gr. 315) in Paris.
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The codex contains lessons from the Gospels of John, Matthew, Luke lectionary (Evangelistarium), with numerous lacunae. It is written in Greek minuscule letters, on 199 parchment leaves (), 2 columns per page, 18-20 lines per page. Currently the codex is located in the Bibliothèque nationale de France (Gr. 297) in Paris.
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Ocidelus (or Ocodelus in KJV) is a character in the Greek version of the biblical Book of Ezra. His name is given in the Codex Alexandrinus as Okeidelos (Ωκειδηλος); in the Codex Vaticanus Graecus 1209 and Henry Barclay Swete, as Okailedos (Ωκαιληδος);Septuaginta, ed. A. Rahlfs, Stuttgart 1979, vol. 1, p.
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XXVIII, XXX. Currently the codex is located in the Russian National Library (Gr. 38, fol. 8) at Saint Petersburg.
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123 The western Latin Church is governed by its own particular code of canons, the 1983 Codex Iuris Canonici.
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Kurt Aland the Greek text of the codex did not place in any Category. Its textual character is unknown.
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The codex now is located at the Russian National Library (Suppl. Gr. 13, fol. 8-10) in Saint Petersburg.
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Ricci is known for having published the original edition of the Codex Seraphinianus and some of Guido Crepax's books.
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Currently the codex is housed at the Monastery of Agiou Nikanoros (2, ff. 1-16, 289-319) in Zavorda.
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The Greek text of this codex is mixed with predominate the Byzantine element. Aland placed it in Category III.
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Silva Lake, Family Π and the Codex Alexandrinus. The Text According to Mark, S & D V, London 1937, p.
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The Greek text of the codex is a representative of the Byzantine. Kurt Aland placed it in Category V.
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The Greek text of the codex is a representative of the Byzantine. Kurt Aland placed it in Category V.
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It has musical notes and pictures. It contains decorated headpieces and initial letters. The codex contains weekday Gospel lessons.
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The Greek text of the codex is a representative of the Byzantine. Kurt Aland placed it in Category V.
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Robert Mathiesen, An Important Greek Manuscript Rediscovered and Redated (Codex Burdett-Coutts III.42), The Harvard Theological Review, Vol.
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Robert Mathiesen, An Important Greek Manuscript Rediscovered and Redated (Codex Burdett-Coutts III.42), The Harvard Theological Review, Vol.
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Currently the codex is located in the Biblioteca Nazionale Vittorio Emanuele III, (Cod. Neapol. ex Vind. 2) in Naples.
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The last leaf of the codex, contains text of John 21:8-25, was supplemented in the 15th century.
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XXVIII, XXX. Currently the codex is located in the Bibliothèque nationale de France (Gr. 182, fol. 342), in Paris.
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The codex currently is housed at the Austrian National Library, in Vienna, with the shelf number Pap. G. 29299.
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The condition of the codex has faded over time with many of the pages missing parts of the pictography.
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The codex currently is housed at the Austrian National Library, in Vienna, with the shelf number Pap. G. 19888.
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The codex currently is housed at the Austrian National Library, in Vienna, with the shelf number Pap. G. 31489.
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Ingo F. Walther (Hrsg.): Codex Manesse. Die Miniaturen der Großen Heidelberger Liederhandschrift. Frankfurt am Main 1988, pp. 62 f.
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The codex contains weekday Gospel lessons from Easter to Pentecost and Saturday/Sunday Gospel lessons for the other weeks.
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The codex contains weekday Gospel lessons from Easter to Pentecost and Saturday/Sunday Gospel lessons for the other weeks.
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The codex contains weekday Gospel lessons from Easter to Pentecost and Saturday/Sunday Gospel lessons for the other weeks.
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The Codex Alimentarius database maintained by the FAO lists the maximum residue limits for azoxystrobin in various food products.
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XXVIII, XXX. Currently the codex is located in the Escorial (X. III. 16) in San Lorenzo de El Escorial.
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The codex currently is located at the Russian National Library (Gr. 6, II, fol. 5-6) at Saint Petersburg.
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The codex contains weekday Gospel lessons from Easter to Pentecost and Saturday/Sunday Gospel lessons for the other weeks.
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The codex contains weekday Gospel lessons from Easter to Pentecost and Saturday/Sunday Gospel lessons for the other weeks.
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Page 3 of the Paris Codex, displaying the typical combination of a standing and a seated figure The content of the codex is mainly ritual in nature, and one side of the codex contains the patron deities and associated rituals for a cycle of thirteen kʼatuns (a 20-year Maya calendrical cycle).Sharer and Traxler 2006, p. 127. Noguez et al 2009, p. 16. One fragment contains animals that represent astronomical signs along the ecliptic including a scorpion and a peccary;Coe 1999, p. 217.
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In 1994, the Hammer Museum made headlines by selling Leonardo da Vinci's Codex Leicester to Microsoft founder Bill Gates for $30.8 million. The Codex Leicester was one of Dr. Hammer's proudest acquisitions, purchased in 1980 for $5.12 million, and one which he unsuccessfully tried to rename the Codex Hammer. Most museums have collection guidelines for deaccessing art, which require the revenue from sales to be used for future acquisitions. The Hammer Museum alternatively sold the 72-page scientific notebook to fund the museum's exhibitions and programs.
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Eduard Seler remarked,Aguilera, 1990, p.51a the depictions in the Codex Cospi resemble those in "comic books" : this may characterize the political situation (regarded as farcical and comical) wherein Tlaxcallan, although completely encircled by the Aztec empire, was deliberately not incorporated into it in order to exemplify the magnanimity of the Aztec rulers. The Codex Cospi has many close specific resemblances in content to Codex Borgia, most notably both codices' beginning with a sequence of 104 scenes (Cospi, pp. 1–8 = Borgia, pp. 1–8).
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The Greek text of the codex is a representative of the Byzantine text-type. Aland placed it in Category V. According to the Claremont Profile Method it represents textual family Kx in Luke 1, Luke 10, and Luke 20. In Matthew 1:11, it reads Ιωσιας δε εγεννησεν τον Ιωακειμ, Ιωακειμ δε εγεννησεν τον Ιεχονιαν instead of Ιωσιας δε εγεννησεν τον Ιεχονιαν. The reading is supported by Codex Campianus, Codex Koridethi, Σ, f1, 33, 258, 661, 791, 954, 1216, 1230, 1354, 1604, ℓ 54.
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Page 6 of the Grolier Codex, depicting a death god with captive While the three codices above were known to scholars since the 19th century, the Grolier Codex only surfaced in the 1970s. The codex, found in a cave and bought from a Mexican collector that donated it to the Mexican government in 1971, is really a fragment of 10 pages. As of 2016 it is in Mexico City's Museo Nacional de Antropología, not on display. Each page shows a hero or god, facing to the left.
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The game opens in 2314, on Tau Volantis, an ice-covered planet with an irregularly-shaped moon, where Sovereign Colonies Armed Forces (S.C.A.F.) Privates Tim Kaufman (Scott DeFalco) and Sam Ackerman (Brad Raider) are attempting to retrieve a mysterious object called the Codex for Dr. Earl Serrano. After fleeing Necromorphs and finding the codex, Ackerman dies in an avalanche, forcing Kaufman to report alone to his commanding officer, General Mahad. Mahad, being the only other survivor, executes Kaufman, purges the Codex data, and commits suicide.
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The Códice de Santa María Asunción is mid-16th century Mesoamerican pictorial codex, with Nahuatl glosses, containing censuses of twelve rural communities in Tepetlaoztoc, in the Acolhua area near Texcoco. The codex contains provides important information about community economic and social structure shortly after the conquest. The editors of the facsimile edition estimate the codex was created in stages, with the core glyphic depictions drawn around 1544, with householders, cadastrals of their landholdings. They posit the alphabetic Nahuatl glosses were added later over 30-year period.
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The Érdy Codex is the largest collection of Hungarian legends, and greatest volume of Hungarian language in history. It is middle-sized folio paper codex written mostly with running letters, while at some parts, especially in capitals, and in epistolas it is in printed capital letters. The codex was written by one author, who is probably a Carthusian monk, who finished his work on 23 November 1527, the day of Saint Clement, according to the last page. The place of its origin and early owners are unknown.
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The Codex Selden on display at the Bodleian Library in Oxford The Codex Laud, or Laudianus, (catalogued as MS. Laud Misc. 678, Bodleian Library in Oxford) is an important sixteenth-century manuscript associated with William Laud, an English archbishop who was the former owner of this ancient Mexican codex. It is from the Borgia Group, and is a pictorial manuscript consisting of 24 leaves (48 pages) from Central Mexico, dating from before the Spanish takeover. It is evidently incomplete (part of it is lost).
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The Greek text of the codex is a representative of the Byzantine text-type. Hermann von Soden classified it to the textual family Kx. Aland placed it in Category V. According to the Claremont Profile Method it represents Kx in Luke 10 and Luke 20. In Luke 1 it has mixed text. In John 8:8 the codex has unique textual addition: (sins of every one of them). This textual variant have Codex Nanianus, 95, 331, 364, 413, 658, 700, 782, 1592 and some Armenian manuscripts.
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The meaning of the name can no longer be determined today. The late antique Alteium (or Altinum ) is mentioned only in Codex Theodosianus and is almost certainly derived from the name of the civil settlement. In the Codex the place is once referred to as Alteio and the other time again as Altino.
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The letters are larger than in codices Alexandrinus and Vaticanus, but smaller than in Codex Petropolitanus Purpureus. It is a palimpsest. The upper text is a patristic written in a minuscule hand, John Chrysostom contributing has the largest share. The codex contains the Ammonian Sections, but there is no the Eusebian Canons.
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The Greek text of this codex is a representative of the Alexandrian text-type, with many alien readings. The Alexandrian text is familiar to the Codex Sinaiticus. Aland placed it in Category III. In the Lord's Prayer it does not contain doxology: (Matthew 6:13) as in codices א B D 0170 f1.
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In 431 he was appointed consul by the Eastern court, with Anicius Auchenius Bassus as Western colleague. In 435 he was appointed member of the second commission for the formulation of the Codex Theodosianus. When the Codex was issued in 438, Antiochus was listed among its formulators. He died between 438 and 444.
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The order of books: Acts, Pauline epistles, and Catholic epistles. Hebrews is placed after Epistle to Philemon. The text of Romans 16:25-27 is following 14:23, as in Codex Angelicus Codex Athous Lavrensis, 0209, Minuscule 181 326 330 451 460 1241 1877 1881 1984 1985 2492 2495, and most other manuscripts.
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The Codex Washingtonianus or Codex Washingtonensis, designated by W or 032 (in the Gregory-Aland numbering), ε 014 (Soden), also called the Washington Manuscript of the Gospels, and The Freer Gospel, contains the four biblical gospels and was written in Greek on vellum in the 4th or 5th century. The manuscript is lacunose.
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The Greek text of the codex is a representative of the Byzantine text-type. Aland placed it in Category V. According to Scrivener it has valuable text, but with many errors. Its text often resembling codex 460.Frederick Henry Ambrose Scrivener, A Plain Introduction to the Criticism of the New Testament (1894), vol.
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The codex contains portions of the four Gospels on 257 parchment leaves ( by ) in the Western order: Matthew, John, Luke, and Mark. The text of the codex is written in one column per page, 24 lines per page. The letters are large and lean to the left. The letters have breathings and accents.
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The Codex Gigas, 13th century, Bohemia. The codex (plural codices () was the historical ancestor of the modern book. Instead of being composed of sheets of paper it was generally composed of sheets of vellum, papyrus, or other materials. The term is now often used to describe ancient manuscript books, with handwritten contents.
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Thus, the facsimile, as published in 1909, provides the most legible text. Some scholars believe that, originally, this codex formed a unit with the Gospel manuscript Codex Sangallensis 48 (Δ/037). Boernerianus is housed now in the Saxon State Library (A 145b), Dresden, Germany, while Δ (037) is at Saint Gallen, in Switzerland.
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Codex Tlatelolco is a colonial-era Aztec codex written on amatl, around 1565.Glass, John B. in collaboration with Donald Robertson. "A Census of Native Middle American Pictorial Manuscripts". article 23, Handbook of Middle American Indians, Guide to Ethnohistorical Sources Part 3. University of Texas Press 1975, census #344, pp. 212-13.
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The interest in Mesoamerica was revisited in a book published by Archaeopress in 2017, Mesoamerican Religions and Archaeology. The book includes a number of review essays, including chapters on The Meaning of Maya Myths, Aztec Great Goddesses, and ways of interpreting the Codex Borbonicus (or Codex Cihuacoatl). Mesoamerican Religions and Archaeology (Archaeopress, 2017).
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The first page shows a fencer with various arms. Illustration of a half-sword thrust against a mordhau in armoured longsword combat. (Plate 214) The so- called Codex Wallerstein or Vonn Baumanns Fechtbuch (Oettingen-Wallerstein Cod. I.6.4o.2, Augsburg University libraryThe conventional name of Codex Wallerstein was given to the ms.
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The codex contains the text of the John 10:9-21:25 on 352 parchment leaves (). The text is written in one column per page, in 29 lines per page. The biblical text is surrounded by a catena. Kurt Aland did not place the Greek text of the codex in any Category.
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Chapter 31 of the Gesta Hungarorum The work exists in a sole manuscript. The codex is in size and contains 24 folios, including two blank pages. The first page of the codex originally contained the beginning of the Gesta. It was blanked because the scribe had made mistakes when writing the text.
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The Aleppo Codex was entrusted to the Ben-Zvi Institute and Hebrew University of Jerusalem. It is currently (2019) on display in the Shrine of the Book at the Israel Museum. The Aleppo Codex was submitted by Israel for inclusion in UNESCO's Memory of the World Register and was included in 2015.
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Olszowy: pp. 54-55 and footnote #86The Vicissitudes of the Aleppo Codex – See 4.4 The Crusades and the Ransoming of Books. Retrieved on 2008–03–04. The Aleppo Codex website cites two letters in the Cairo Geniza that describe how the inhabitants of Ashkelon borrowed money from Egypt to pay for the books.
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Friedman (2012) ch. 24 and passim. Documentary filmmaker Avi Dabach, great-grandson of Chacham Ezra Dabach (one of the last caretakers of the Codex when it was still in Syria), announced in December 2015 an upcoming film tracing the history of the Codex and possibly determining the fate of the missing pages.
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The Greek text of the codex is a representative of the Byzantine text-type. Kurt Aland placed it in Category V. According to the Claremont Profile Method it represents textual family Kx in Luke 1 and Luke 20. In Luke 10 no profile was made. It creates textual cluster with Codex Athous Dionysiou.
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The Maya identified 13 constellations along the ecliptic. These are the content of an almanac in the Paris Codex. Each of these was associated with an animal. These animal representations are pictured in two almanacs in the Madrid Codex where they are related to other astronomical phenomena – eclipses and Venus – and Haab rituals.
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The codex contains the text of the Acts of the Apostles, General epistles, and Pauline epistles with considerable lacunae. 52 leaves were damaged by water. The Greek text of the codex is a representative of the Alexandrian text-type. The basic text is the late Alexandrian, with some Byzantine text-type readings.
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A page from the Codex Argenteus. By the entrance hall of the library there is an exhibition hall where some of the most attractive objects in the library can be seen. Among the objects are the Codex Argenteus, the map Carta marina, and a first edition of Isaac Newton's Philosophiae Naturalis Principia Mathematica.
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It is written in Greek minuscule letters, on 207 parchment leaves (22.3 by 17 cm), 2 columns per page, 25 lines per page. The codex contains the Lessons from the four Gospels lectionary (Evangelistarium). Some small parts of the text vanished. The codex now is located in the Bible Museum Münster (MS. 18).
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The Greek text of the codex is a representative of the Byzantine text-type. Aland placed it in Category V. It was not examined by the Claremont Profile Method. The Pericope Adulterae (John 7:53-8:11) is placed at the end of John after 21:25. Text is close to codex 250.
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The Greek text of the codex is a representative of the Byzantine text-type. Hermann von Soden classified it to the textual group Ir. Aland placed it in Category V. According to the Claremont Profile Method it represents textual group Λ. It has some rare readings like codex Λ, 300, 376, and 428.
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The scribes: Serracino, Vigila, and García as drawn by Vigila. People from Toledo. The first Arabic numerals in the West. The Codex Vigilanus or Codex Albeldensis (Spanish: Códice Vigilano or Albeldense) is an illuminated compilation of various historical documents accounting for a period extending from antiquity to the 10th century in Hispania.
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Yale 415) in New Haven. The text of the codex was published by William Hatch and Bradford Welles in 1958 (editio princeps). Kurt Aland catalogued the manuscript on the list of the New Testament papyri under the number 49. Susan Stephens gave a new and complete transcription of the codex in 1985.
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In Luke 10 no profile was made. In Matthew 1:11 it reads Ιωσιας δε εγεννησεν τον Ιωακειμ, Ιωακειμ δε εγεννησεν τον Ιεχονιαν instead of Ιωσιας δε εγεννησεν τον Ιεχονιαν. The reading is supported by Codex Campianus, Codex Koridethi, f1, 33, 258, 478, 661, 954, 1216, 1230, 1354, 1604, ℓ 54.NA26, p.
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The codex contains a small part of the Gospel of Mark 10:37-45, on one parchment leaf (27 cm by 21 cm). It is written in two columns per page, 20 lines per page, in uncial letters. The Greek text of this codex is mixed. Kurt Aland placed it in Category III.
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The codex contains the text of the Gospel of John, with a catena, on 231 leaves (size ). The biblical text is surrounded by a catena. Kurt Aland the Greek text of the codex did not place in any Category. The text of the Pericope Adulterae (John 7:53-8:11) is omitted.
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The Reclaimer was planned to be a sequel to The Codex and also the final series in The Codex Series. However, production of the series has officially been halted until further notice as a result of Microsoft's release of their Game Content Usage Rules, which made certain elements of the series impossible.
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The codex contains a parts of the Gospel of John (8:51-53; 9:5-8), on 1 parchment leaf (19 cm by 12 cm). The text is written in two columns per page, 27 lines per page. The Greek text of this codex is mixed. Aland placed it in Category III.
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The codex contains a part of the Gospel of Mark (3:2-3; 4:4-5), on only 1 parchment leaf (33 cm by 23 cm). The text is written in two columns per page, 23 lines per page. The Greek text of this codex is mixed. Aland placed it in Category III.
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The codex contains a small parts of the Gospel of John (12:2-6,9-11,14-16), on 1 parchment leaf (18 cm by 16 cm). The text is written in two columns per page, 27 lines per page. The Greek text of this codex is mixed. Aland placed it in Category III.
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The Codex Complutensis I, designated by C, is a 10th-century codex of the Christian Bible. It is written on vellum with Latin text mainly following the Vulgate. Parts of the Old Testament present an Old Latin version.Bruce M. Metzger, The Early Versions of the New Testament, Oxford University Press, 1977, p. 338.
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The Greek text of this codex is a representative of the Alexandrian text-type. Aland placed it in Category II. The text of the codex was published by Salonius in 1927.A. H. Salonius, Die griechischen Handschriftenfragmente des Neuen Testaments in den Staatlichen Museen zu Berlin, ZNW 26 (1927), pp. 97-119.
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The codex contains a small part of the Gospel of Matthew 26:25-26,34-36, on one parchment leaf (9.1 cm by 6.5 cm). It is written in two columns per page, 24 lines per page, in uncial letters. The Greek text of this codex is mixed. Aland placed it in Category III.
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This codex was used by Erasmus in his Novum Testamentum. It was used also by Robert Estienne (known as Stephanus) in his Editio Regia (1550), who designated it as ς'. In result its readings became a part of the Textus Receptus. The codex is located now at the Basel University Library (Cod.
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The codex contains the text of the four Gospels, with some lacunae at the end, on 227 parchment leaves (size ). The text is written in one column per page, 23 lines per page. The leaves of the codex are arranged in octavo. It lacks the text of John 19:1-21:25.
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The codex was given in 1661 by Parthenius, Patriarch of Constantinople, to Heneage Finch, Earl of Winchelesa, British Ambassador at the court of sultan.F. H. A. Scrivener, "A Plain Introduction to the Criticism of the New Testament" (George Bell & Sons: London 1894), Vol. 1, p. 329. It was known as Codex Bodleianus 5.
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An illustration of the "One Flower" ceremony, from the 16th-century Florentine Codex. The two drums are the teponaztli (foreground) and the huehuetl (background). The Florentine Codex is a complex document, assembled, edited, and appended over decades. Essentially it is three integral texts: (1) in Nahuatl; (2) a Spanish text; (3) pictorials.
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The Greek text of the codex is a mixture of text-types. Aland did not place it in any Category.
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The Greek text of the codex is a mixture of text-types. Aland did not place it in any Category.
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The Greek text of the codex is a mixture of text- types. Aland did not place it in any Category.
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The Greek text of the codex is a representative of the Byzantine text- type. Aland placed it in Category V.
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The codex now is located in the Kenneth Willis Clark Collection of the Duke University (Gk MS 12) at Durham.
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He died in Burgundy while en route to deliver a copy of the codex to Pope Gregory II in Rome.
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Codex Augustanus, note to Euripides' Phoenician Women, line 188, as cited by Cook, Zeus, vol. 2, p. 806, note 6.
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The codex now is located in the Kenneth Willis Clark Collection of the Duke University (Gk MS 16) at Durham.
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This reading is supported by the manuscripts Codex Alexandrinus, 453, 945, 1739, 1891, 2818, itp, vg, syrh, and several others.
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The codex now is located in the Kenneth Willis Clark Collection of the Duke University (Gk MS 5) at Durham.
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The codex now is located in the Kenneth Willis Clark Collection of the Duke University (Gk MS 6) at Durham.
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