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The Gospel of Barnabas is a substantial book depicting the life of Jesus; and claiming to be by Jesus's disciple Barnabas, who in this work is one of the twelve apostles. It is recorded in two manuscripts, both dated to the late sixteenth century and written respectively in Italian and in Spanish; although the Spanish manuscript is now lost, its text survived in an eighteenth-century transcript. It is about the same length as the four canonical gospels put together (the Italian manuscript has 222 chapters); with the bulk being devoted to an account of Jesus' ministry, much of it harmonised from accounts also found in the canonical gospels. In some key respects, it conforms to the Islamic interpretation of Christian origins and contradicts the New Testament teachings of Christianity.
This Gospel is considered by the majority of academics, including Christians and some Muslims (such as Abbas el-Akkad) to be late and pseudepigraphical; however, some academics suggest that it may contain some remnants of an earlier apocryphal work edited to conform to Islam , perhaps Gnostic or Ebionite or Diatessaronic. Some Muslims consider the surviving versions as transmitting a suppressed apostolic original. Some Islamic organizations cite it in support of the Islamic view of Jesus.
This work should not be confused with the surviving Epistle of Barnabas . Neither should it be confused with the surviving Acts of Barnabas (see ahead, section Earlier occurrences of a Gospel of Barnabas).
Textual history
The earliest document mentioning a Barnabas gospel which is generally agreed to correspond with the one found in the two known manuscripts is reported to be contained in Morisco manuscript BNM MS 9653 in Madrid, written about 1634 by Ibrahim al-Taybili in Tunisia. While describing how the Bible predicts Muhammad, he speaks of the " Gospel of Saint Barnabas where one can find the light " (" y así mismo en Evangelio de San Bernabé, donde de hallará la luz "). It was mentioned again in 1718 by the Irish deist John Toland, and was mentioned in 1734 by George Sale in The Preliminary Discourse to the Koran :
Sale here appears to allude to versions of both the known manuscripts: the Italian and the Spanish; although it is to be noted that the specific terms paraclete or periclyte are not explicitly found in the text of either version (see 'Prediction of Muhammad' below). Sale could, however, have found the term periclyte transliterated into Arabic in one of the marginal notes to the Italian manuscript. Subsequent to the preparation of the Preliminary Discourse, the known Spanish manuscript came into Sale's possession.
Earlier occurrences of a Gospel of Barnabas
A "Gospel according to Barnabas" is mentioned in two early Christian lists of apocryphal works: the Latin Decretum Gelasianum (6th century), as well as a 7th-century Greek List of the Sixty Books . These lists are independent witnesses. In 1698 John Ernest Grabe found an otherwise unreported saying of Jesus, attributed to the Apostle Barnabas, amongst the Greek manuscripts in the Baroccian collection in the Bodleian Library; which he speculated might be a quotation from this lost gospel; and John Toland claimed to have identified a corresponding phrase when he examined the surviving Italian manuscript of the Gospel of Barnabas in Amsterdam before 1709. Subsequent scholars examining the Italian and Spanish texts have been unable, however, to confirm Toland's observation.
This work should not be confused with the surviving Epistle of Barnabas , which may have been written in 2nd century Alexandria. There is no link between the two books in style, content or history other than their attribution to Barnabas. On the issue of circumcision, the books clearly hold very different views, that of the epistle's rejection of the Jewish practice as opposed to the gospel's promotion of the same. Neither should it be confused with the surviving Acts of Barnabas , which narrates an account of Barnabas' travels, martyrdom and burial; and which is generally thought to have been written in Cyprus sometime after 431.
In 478, during the reign of the Emperor Zeno, archbishop Anthemios of Cyprus announced that the hidden burial place of Barnabas had been revealed to him in a dream. The saint's body was claimed to have been discovered in a cave with a copy of the canonical Gospel of Matthew on its breast; according to the contemporary account of Theodorus Lector, who reports that both bones and gospel book were presented by Anthemios to the emperor. Some scholars who maintain the antiquity of the Gospel of Barnabas propose that the text purportedly discovered in 478 should be identified with the Gospel of Barnabas instead; but this supposition is at variance with an account of Anthemios's gospel book by Severus of Antioch, who reported having examined the manuscript around the year 500, seeking to find whether it supported the piercing of the crucifed Jesus by a spear at Matthew 27:49 (it did not). 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 1985, it was briefly claimed that an early Syriac copy of this gospel had been found near Hakkari. However, it has since been asserted that this manuscript actually contains the canonical Bible.
The manuscripts
Italian Ms. Prince Eugene's Italian manuscript had been presented to him in 1713 by John Frederick Cramer; it appears to date to the end of the sixteenth century. It was transferred to the Hofbibliothek in Vienna (now the Austrian National Library) in 1738 with the rest of his library, and still survives there. The pages of the Italian manuscript are framed in an Islamic style, and contain chapter rubrics and margin notes in ungrammatical Arabic; with an occasional Turkish word, and many Turkish syntactical features. Its binding is Turkish, and appears to be original; but the paper has an Italian watermark. The same scribe wrote both the Italian text and the Arabic notes, and was clearly "occidental" in being accustomed to write from left to right. The Italian spelling is idiosyncratic in frequently doubling consonants and adding an intrusive intitial "h" where a word starts with a vowel (e.g. "hanno" for "anno"). There are catchwords at the bottom of each page, a practice common in manuscripts intended to be set up for printing. The manuscript appears to be unfinished – in that the 222 chapters are provided throughout with framed blank spaces for titular headings, but only 27 of these spaces have been filled. It is the Italian version that the Raggs' 1907 translation, the most commonly circulated in English, is based on. It was followed in 1908 by an Arabic translation by Khalil Saadah, published in Egypt.
Spanish Ms. The known Spanish manuscript was lost in the eighteenth or nineteenth centuries; however an eighteenth century copy of it was discovered in the 1970s in the University of Sydney's Fisher Library among the books of Sir Charles Nicholson, labelled in English "Transcribed from ms. in possession of the Revd Mr Edm. Callamy who bought it at the decease of Mr George Sale...and now gave me at the decease of Mr John Nickolls, 1745".
Its main difference from the Italian manuscript is that the surviving transcript does not record a substantial number of chapters—which had, however, still been present in the Spanish original when it was examined by George Sale. 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. The Spanish manuscript also contains a preface by one assuming the pseudonym 'Fra Marino', claiming to have stolen a copy of the Italian version from the library of Pope Sixtus V. Fra Marino, reports that, having a post in the Inquisition Court, he had come into possession of several works, which led him to believe that the Biblical text had been corrupted, and that genuine apostolic texts had been improperly excluded. Fra Marino also claims to have been alerted to the existence of the Gospel of Barnabas, from an allusion in an work by Irenaeus against Paul; in a book which had been presented to him by a lady of the Colonna family (Marino, outside Rome, is the location of the Palazzo Colonna).
Origins
Some students of the work argue for an Italian origin, noting phrases in Barnabas which are very similar to phrases used by Dante and suggesting that the author of Barnabas borrowed from Dante's works; they take the Spanish version's preface to support this conclusion. Other students have noted a range of textual similarities between passages in the Gospel of Barnabas, and variously the texts of a series of late medieval vernacular harmonies of the four canonical gospels (in Middle English and Middle Dutch, but especially in Middle Italian); which are all speculated as deriving from a lost Old Latin version of the Diatessaron of Tatian . This would also support an Italian origin.
Other students argue that the Spanish version came first, regarding the Spanish preface's claims of an Italian source as intended to boost the work's credibility by linking it to the Papal libraries. These scholars note parallels with a series of Morisco forgeries, the Sacromonte tablets of Granada, dating from the 1590s; or otherwise with Morisco reworkings of Christian and Islamic traditions, produced following their expulsion from Spain. The lost Spanish manuscri
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