Description
The codex contains 291 parchment leaves (22.5 cm by 16.7 cm), with a complete text of the four Gospels. The leaves are arranged in quarto (four leaves in quire). The text is written in two columns per page, and 21 lines per column, in brown ink. According to Scrivener the manuscript is carefully and luxury written. The ornaments are in gold and colours.
The initial letters in gold and decorated. The letters are high, and round. They have breathings and accents.
It is an ornamented codex, with full marginalia, as well illuminations such as pictures and golden ornaments. It is written in well rounded uncials, Letters are in general an imitation of those used before the introduction of compressed uncials. The letters are compressed only at the end of line. It is shown in Tregelles' facsimile, the oblong omicrons creep at the end of lines 2 and 4. Samuel Prideaux Tregelles found that the "letters are in general an imitation of those used before the introduction of compressed uncials; but they do not belong to the age when full and round writing was customary or natural, so that the stiffness and want of ease is manifest".
The text is divided according to the κεφαλαια (chapters), whose numbers are given at the margin, and their τιτλοι (titles) at the top of the pages. There is also another division according to the smaller Ammonian Sections, with references to the Eusebian Canons. Number of sections in Gospel of Mark is 233 (usual is 235), the last section in 16:8.
It contains the Epistula ad Carpianum and Eusebian tables at the beginning of the manuscript, tables of the κεφαλαια (tables of contents) before each Gospel, golden ornaments, subscriptions at the end of each Gospel, and pictures. Before Gospel of Mark it has picture with the baptism of Jesus; before Gospel of John it has picture with the rays from the clouds, John stands, and Prochorus writes.
Read more about this topic: Codex Nanianus
Famous quotes containing the word description:
“Why does philosophy use concepts and why does faith use symbols if both try to express the same ultimate? The answer, of course, is that the relation to the ultimate is not the same in each case. The philosophical relation is in principle a detached description of the basic structure in which the ultimate manifests itself. The relation of faith is in principle an involved expression of concern about the meaning of the ultimate for the faithful.”
—Paul Tillich (1886–1965)
“Everything to which we concede existence is a posit from the standpoint of a description of the theory-building process, and simultaneously real from the standpoint of the theory that is being built. Nor let us look down on the standpoint of the theory as make-believe; for we can never do better than occupy the standpoint of some theory or other, the best we can muster at the time.”
—Willard Van Orman Quine (b. 1908)
“I fancy it must be the quantity of animal food eaten by the English which renders their character insusceptible of civilisation. I suspect it is in their kitchens and not in their churches that their reformation must be worked, and that Missionaries of that description from [France] would avail more than those who should endeavor to tame them by precepts of religion or philosophy.”
—Thomas Jefferson (1743–1826)