Both Italian and Spanish texts are referred to in 1734 by George Sale in The Preliminary Discourse to the Koran: Sale's translation of the Qur'an text became the standard English version at that time; and through its dissemination, and that of the Preliminary Discourse, an awareness of the Gospel of Barnabas spread widely in scholarly circles; prompting many fruitless attempts to find the Arabic original to which Sale referred.
Comparing the Sydney transcript with the counterpart passages quoted in Spanish by Sale, there are no substantial differences, but it would appear that sometime between Sale's death in 1736 and 1745 some 80 chapters of his transcript had been lost; and are consequently also missing from the Sydney copy. The Spanish text is preceded by a note claiming that it was translated from Italian by Mustafa de Aranda, an Aragonese Muslim resident in Istanbul.
According to the 11th-century Byzantine historian Georgios Kedrenos, an uncial manuscript of Matthew's Gospel, believed to be that found by Anthemios, was then still preserved in the Chapel of St Stephen in the imperial palace in Constantinople. ==Manuscripts== === Italian manuscript === Prince Eugene's Italian manuscript had been presented to him in 1713 by John Frederick Cramer (1664-1715); and was transferred to the Austrian National Library in Vienna in 1738 with the rest of his library.
and now gave me at the decease of Mr John Nickolls, 1745; (signed) N.
Comparing the Sydney transcript with the counterpart passages quoted in Spanish by Sale, there are no substantial differences, but it would appear that sometime between Sale's death in 1736 and 1745 some 80 chapters of his transcript had been lost; and are consequently also missing from the Sydney copy. The Spanish text is preceded by a note claiming that it was translated from Italian by Mustafa de Aranda, an Aragonese Muslim resident in Istanbul.
Monkhouse's death in 1792. However, an 18th-century copy, derived from the manuscript, was mentioned in a 1760 catalogue of the collection of manuscripts of the deceased author Joseph Ames, where it was described as El Evangelio de Barnabas Apostol, transcribed from one in the Possession of Mr.
Joseph White who used them for his series of Bampton Lectures in 1784.
Monkhouse's death in 1792. However, an 18th-century copy, derived from the manuscript, was mentioned in a 1760 catalogue of the collection of manuscripts of the deceased author Joseph Ames, where it was described as El Evangelio de Barnabas Apostol, transcribed from one in the Possession of Mr.
Then, William Hone mentions the manuscript at the end of his 1823 book Ancient mysteries described, where Hone describes why he did not include the Gospel of Barnabas in his other book, Apocryphal New Testament: It is said that the Gospel of Barnabas ought to have been included.
This Italian manuscript formed the basis for the most commonly circulated English version, a translation undertaken by Lonsdale and Laura Ragg and published in 1907.
The Raggs' English version was quickly re-translated into Arabic by Rashid Rida, in an edition published in Egypt in 1908. The Italian spelling is idiosyncratic in frequently doubling consonants and adding an intrusive initial "h" where a word starts with a vowel (e.g.
Joseph Ames, author of the History of Printing, and is now in my possession. The transcript was rediscovered in the 1970s in the University of Sydney's Fisher Library among the books of Charles Nicholson, labelled in English "Transcribed from ms.
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