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| P.Köln VI 255 (inv. 608) → (Image courtesy of the Kölner Papyrussammlung website) |
Palaeographical comparison may lead to chronological results when an undated manuscript is compared to an explicitly dated or to a datable one ... Such parallels may lead to different results. They may: 1. connect an undated script with the same general graphic background to one or more dated and/or datable examples; 2. bring an undated manuscript into the context of a “stylistic class,” whose chronological range can be reconstructed thanks to various dated manuscripts; 3. link an undated script to a “style,” whose history and main distinctive aspects can be reconstructed thanks to dated and undated manuscripts; 4. connect an undated script with a “canonical” or “normative script” for which a system of internal rules and a history can be reconstructed; 5. attribute an undated manuscript to the hand of a scribe, known by other manuscripts, dated or undated. (p. 448)
I utilised a similar method in my work on P47, and assigned a date in 250–325 CE. (Incidentally, the range could be extended as far as to 350, if I allowed for a Coptic comparandum [P.Lond. VI 1920 (TM 44659)]).
Especially owing to the prolific output Brent Nongbri, a number of other NT MSS have received fresh scrutiny, often resulting in later assignments. On the one hand, I’ve not been inclined to agree with Nongbri’s take on P66 and P75: I think both articles begin to lose force precisely when he undertakes to suggest alternative (in some cases graphically inappropriate) parallel scripts with later dates. In general, however, I’ve found Nongbri’s call for caution—reflected in his broader (and typically later) suggested datings—helpful.
So much for the NT MSS. But what about other early Christian papyri? For quite some time, I was bothered by how texts, particularly the Egerton Gospel (P.Egerton 2 + P. Köln VI 255 [LDAB 4736]), were repeatedly invoked as instances of ‘earliest’ Christian literature, all the while ignoring the same palaeographical difficulties loom large over them as well. So I took a closer look at the Egerton papyrus and became quite dissatisfied with its traditional dating (early second century, based solely on palaeography), while not being particularly impressed by the rationale for the alternative suggestion (early third century, based on the presence of apostrophe). As one does, I then spilled out my frustration in a Facebook status, upon which Lorne Zelyck PM-ed me (being more sensible, I reckon) expressing his own misgivings. Long story short, we then concocted an article (ZPE 204 [2017] 55–71), where we survey the history of the debate (there’s a good measure of nonsense involved, especially in the recent years) and suggest that, at the very least, the possible date should be extended to 150–250 CE. Interestingly, the closest parallels, in fact, come from the turn of the third century, hence it is plausible that our papyrus is of the early-third century date. But since that palaeographical inquiry cannot yield very narrow results, keeping the assigned dating broad seems the best way forward.
Moral of the story, then: When dating literary manuscripts, it is too firm a commitment that may be an issue.
Moral of the story, then: When dating literary manuscripts, it is too firm a commitment that may be an issue.