In S. Matthew's Gospel, at chap, xxvi, which contains the Liturgical section for Thursday in Holy Week (τῇ ἁγίᾳ καὶ μεγάλη έ), my Codex has been only imperfectly rubricated. Let me therefore be allowed to quote from Harl. MS. 1810, (our Cod. Evan. 113) which, at fol. 84, at the end of S. Matth. xxvi. 39, reads as follows, immediately after the words,—αλλ᾽ ὡς συ:—Π/Υ, [Cross] (i.e. ὑπάντα.) But in order to explain what is meant, the above rubricated word and sign are repeated at foot, as follows:—[Cross] ὑπάντα εἰς τὸ κατὰ Λουκὰν ἐν κεφαλαίῳ ΡΘ. ὤφθη δὲ αὐτῳ ἄγγελος: εἶτα στραφεὶς ἐνταῦθα πάλιν, λέγε: καὶ ἔρχεται πρὸς τοὺς μαθητάς—which are the first words of S. Matth. xxvi. 40.
Accordingly, my Codex (No. 436, above referred to) immediately after S. Luke xxii. 42, besides the rubric already quoted, has the following: ἄρξου τῆς μεγάλης έ. Then come the two famous verses (ver. 43, 44); and, after the words ἀναστὰς ἀπὸ τῆς προσευχῆς, the following rubric occurs: ὑπάντα εἰς τὸ τῆς μεγάλης έ Ματθ. ἔρχεται πρὸς τοῦς μαθητάς.
[With the help of my nephew, (Rev. W. F. Rose, Curate of Holy Trinity, Windsor,) I have collated every syllable of Cod. 436. Its text most nearly resembles the Rev. F. H. Scrivener's l, m, n.]
Note, that the Codex from which Cod. D was copied will have exhibited the text thus,—ΑΠΕΧΕΙ ΤΟ ΤΕΛΟΣ ΗΛΘΕΝ Η ΩΡΑ.—which is the reading of Cod. 13 ( = Reg. 50.) But the scribe of Cod. D, in order to improve the sense, substituted for ἦλθεν the word καί. Note the scholion [Anon. Vat.] in Possinus, p. 321:—ἀπέχει, τουτέστι, πεπλήρωται, τέλος ἔχει τὸ κατ᾽ ἐμέ.
Besides the said Cod. 13, the same reading is found in 47 and 54 (in the Bodl.): 56 (at Linc. Coll.): 61 (i.e. Cod. Montfort.): 69 (i.e. Cod. Leicestr.): 124 (i.e. Cod. Vind. Lamb. 31): csecr (i.e. Lambeth, 1177): 2pe (i.e. the 2nd of Muralt's S. Petersburg Codd.); and Cod. 439 (i.e. Addit. Brit. Mus. 5107). All these eleven MSS. read ἀπέχει τὸ τέλος at S. Mark xiv. 41.
(1) In Evan. 282 (written A.D. 1176),—a codex which has been adapted to Lectionary purposes,—the sign τελ and ετ, strange to say, is inserted into the body of the Text, only at S. Mark xv. 47 and xvi. 8.
(2) Evan. 268, (a truly superb MS., evidently left unfinished, the pictures of the Evangelists only sketched in ink,) was never prepared for Lectionary purposes; which makes it the more remarkable that, between ἐφοβοῦντο γάρ and ἀναστάς, should be found inserted into the body of the text, τὲ. in gold.
(3) I have often met with copies of S. Matthew's, or of S. Luke's, or of S. John's Gospel, unfurnished with a subscription in which ΤΕΛΟΣ occurs: but scarcely ever have I seen an instance of a Codex where the Gospel according to S. Mark was one of two, or of three from which it was wanting; much less where it stood alone in that respect. On the other hand, in the following Codices,—Evan. 10: 22: 30: 293,—S. Mark's is the only Gospel of the Four which is furnished with the subscription, + τέλος τοῦ κατὰ Μάρκον εὐαγγελίου [cross] or simply + τέλος + .... In Evan. 282, S. Matthew's Gospel shares this peculiarity with S. Mark's.
“Consentit autem nobis ad tractatum quem fecimus de scripturâ Marci.”—Origen. (Opp. iii. 929 B.) Tractat. xxxv. in Matth. [I owe the reference to Cave (i. 118.) It seems to have escaped the vigilance of Huet.]—This serves to explain why Victor of Antioch's Catena on S. Mark was sometimes anciently attributed to Origen: as in Paris Cod. 703, [olim 2330, 958, and 1048: also 18.] where is read (at fol. 247), Ὠριγένους πρόλογος εἰς τὴν ἑρμηνείαν τοῦ κατὰ Μάρκον εὐαγγελίου. Note, that Reg. 937 is but a (xvith cent.) counterpart of the preceding; which has been transcribed [xviiith cent.] in Par. Suppl. Grace. 40.
Possevinus [Apparat. Sac. ii. 542,] (quoted by Huet, Origeniana, p. 274) states that there is in the Library of C.C.C., Oxford, a Commentary on S. Mark's Gospel by Origen. The source of this misstatement has been acutely pointed out to me by the Rev. W. R. Churton. James, in his “Ecloga Oxonio-Cantabrig.,” (1600, lib. i. p. 49,) mentions “Homiliae Origenis super Evangelio Marcae, Stabat ad monumentum.”—Read instead, (with Rev. H. O. Coxe, “Cat. Codd. MSS. C.C.C.;” [No. 142, 4,]) as follows:—“Origenis presb. Hom. in istud Johannis, Maria stabat ad monumentum,” &c. But what actually led Possevinus astray, I perceive, was James's consummation of his own blunder in lib. ii. p. 49,—which Possevinus has simply appropriated.