+ Mt 2430 ‘the sign of the Son of Man in heaven’ (so A post. Const. vii. 32).
t The shorter recension found in Cod. Ottob. and two other MSS (see T. Schermann, Eine Elfapostelmoral, Miinchen, 1903) may be rather earlier.
442 DIDACHE
DIDACHE
no proof that the Epistle of Barnabas was written in Alexandria, rather than to it. Thus it is by the aid of CO that we are able to recognize the next document as a witness to the Egyptian type of text. But CO has one or two features due to the Epistle of Barnabas also.
(6) L=The Latin version. Until recently this was known only in a fragment (Cod. Mellicensis), ending with Did. ii. 6%. But in 1900 it was pub- lished by J. Schlecht from a complete 11th cent. MS, now at Munich, and extending to vi. 1, after which come two or three concluding paragraphs peculiar to itself (see below). This version probably belongs to the 4th cent. (cf. Schlecht, Die Apostel- lehre in der Liturgie der Kathol. Kirche, 67 £.), and its value is great in two directions. It tends to con- firm the idea that the original Didache consisted of the Two Ways and nothing more; and it isa most important textual witness in conjunction with CO and Barnabas. As to L and what of CO answers to it, we may say in general that they represent the same type of text at different stages of deviation from its primal form. On the whole L is further from our MS, and this not only because of such liberties as are natural to a translator. Sometimes it or its Greek original omitted and transposed,* and sometimes adopted additional touches from Barnabas and Hermas, at least in the opening paragraph.
‘Viz due sunt in seculo, vite et mortis, Zucis et tenebrarunr. In his constituti sunt angeli duo, unus wquitatis, alter iniqui- tatis.’ Here the words in italics echo Barn. xviii., 4 ve roi Ours zal TOU axoTOvS .. . EG Hs my yap cick TeTHYLEVOL GuTayoryol ayyeros TOD Heed, tg’ Hs Ot ayyeros ToD Derave. L’s deviation from B in describing the angels is due to Hermas, Mandates, vi. 2. 1, dbo cloly ayyeros mere rod cevOpdrov, els ris Dixcesocbyns xa) els vas sovnpies. In view of this, one must assign to Hermas, Mand.
ii. 4, the addition to iv. 8 (rather mangled at the end) of ‘Omnibus enim dominus dare vult de donis suis.’
As to its ending, L has special features which deserve attention. It runs as follows :—
(1) ‘ Abstine te, ili, ab istis omnibus, et vide ne quis te ab hac doctrina avocet, et si minus eatra disciplinam doceberis. (2) Hee in consulendo si cotidie feceris, prope eris vivo deo; quod si non feceris, longe eris a veritate. (3) Heec omnia tibi m animo pone et non deciperis de spe tua [sed per hoee sancta certamina pervenies ad coronam per Dominum Jesum Christum regnantem et dominantem cum Deo Patre et Spiritu Sancto in seecula seeculorwm. Amen].’
Here we may safely set aside the words in brackets as late, and probably due to the translator. But it is otherwise with the rest. As to 1, the fact that the injunction to avoid the things of the Way of Death is separated from immediate connexion with that section, is probably a mistake ; while ‘doctrinaw’ is secondary as compared with 6400 rjs Sudaxfs, and ‘extra disciplinam’ as compared with apexrds deov. On the other hand, L seems to preserve the more original form in ‘ adstine te, ili, the plural of our Didache being an adaptation to its fresh setting in the larger work. In. 2 we may at present set aside ‘in consulendo’ as ambiguous (yet see below, iii. (6)). But the simple religious phrase ‘ prope eris vivo deo’ looks at once primitive and Jewish in type; and the thought occurs that it is equivalent to ‘thou shalt be a true proselyte.’ + So Philo speaks of the proselyte as ‘ deserting to God’ or ‘to the Truth’ (ef. Did. v. 2), which corre- sponds exactly to the terms of L’s antithesis. If this view be correct, L probably preserves the original form of Jewish-Christian ‘Teaching’ to converts,
* Cases of omission or compression occur in iii. 3, 4%, 8a, iv. 134, 149, v. jin. (ravlapapraros); of transposition, in ii. 2, 3, where a different ethical emphasis is in view (CO is nearer our MS); of slight insertion, as i. 1, ‘in swculo’; ii, 2, ‘deum eternunr’ ; iii. 7, ‘ sanctum terram’; iii. 9, ‘nec honorabis te ns aed 3 Iv. 3, “sciens quod tu judicaberis’ (after ‘judica juste’).
t See art. PRosELYTE in present work, vol. iv. p. 1342; cf, Apoc. Bar. 41% ‘who have forsaken vanity and fled for retuce beneath thy wings.’ :.
while Did. vi. 2, 3 represents the fresh form given to this clause by the author of the fuller Didache, in terms of current Palestinian conditions at the time when he wrote. In this light, 3*, with its reference to the believer's Hope, may also be original,* corresponding in function to the eschato- logical reference in Did. xvi.
(e) Sch=The Life of Schnudi, an Egyptian monk of the Thebaid, who died about A.D. 451. Here we have in an Arabic version (ed. Iselin, Texte wnd Unters. Xt. i.) the bulk of the Two Ways, %.¢. i.-iv. 8 (so CO) and traces of v., vi. 1. :