Frederic G. Kenyon - Works

Works

  • 1891: Aristotelous Ἀθηναιων Πολιτεια. Aristotle on the Constitution of Athens; edited by F. G. Kenyon. London: Printed by order of the Trustees of the British Museum
  • 1891: Classical Texts from Papyri in the British Museum: Including the Newly Discovered Poems of Herodas, with Autotype Facsimiles of MSS; edited by F. G. Kenyon. London: British Museum.
  • 1895: Our Bible and the Ancient Manuscripts, Eyre and Spottiswoode, London, 1896
  • 1897: The Letters of Elizabeth Barrett Browning; edited with biographical additions by Frederic G. Kenyon. 2 vol. London: John Murray. Gutenberg fulltext
  • 1899: The Palaeography of Greek papyri: With Twenty Facsimiles and a Table of Alphabets
  • 1900: Facsimiles of Biblical Manuscripts in the British Museum Printed by Order of the Trustees. London.
  • 1901: Handbook to the textual criticism of the New Testament (1st ed.)
  • 1912: Handbook to the textual criticism of the New Testament (2nd ed.)
  • 1914: Aristotle, The Athenian Constitution; translated by Frederic G. Kenyon. London: G. Bell Gutenberg fulltext Wikisource fulltext
  • 1915: Codex Alexandrinus in Reduced Photographic Facsimile. London: British Museum. http://www.archive.org/stream/codexalexandrin02unknuoft#page/n5/mode/2up.
  • 1932: Books and Readers in Ancient Greece and Rome Oxford: Clarendon Press. (2nd ed. 1951)
  • 1933: Recent Developments in the Textual Criticism of the Greek Bible (Schweich Lectures for 1932) London: Oxford University Press
  • 1933-41: The Chester Beatty Biblical Papyri: Descriptions and Texts of Twelve Manuscripts on Papyrus of the Greek Bible. London: Emery Walker. (See Chester Beatty Papyri)
  • 1936: The Story of the Bible: A Popular Account of How It Came to Us London: J. Murray
  • 1940: The Bible and Archaeology. London: G. Harrap / New York: Harper & Row
  • 1948: The Bible and Modern Scholarship (Ethel M. Wood Lecture) London: J. Murray.

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    His works are not to be studied, but read with a swift satisfaction. Their flavor and gust is like what poets tell of the froth of wine, which can only be tasted once and hastily.
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    Piety practised in solitude, like the flower that blooms in the desert, may give its fragrance to the winds of heaven, and delight those unbodied spirits that survey the works of God and the actions of men; but it bestows no assistance upon earthly beings, and however free from taints of impurity, yet wants the sacred splendour of beneficence.
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