off upon the opposite page; otherwise the book is in good condition. We reproduce on opposite page a fac-simile of Romans VII. 4-7, from the Greek of Codex Claromontanus. The leaves 162 and 163 of the Codex are palimpsest, and this plate is taken from that portion. The plate furnishes a good specimen of stichometry and palimpsest documents. It contains all St. Paul's Epistles (the Hebrews after Philemon), except Rom. I. 1-7; 27-30, both Greek and Latin; Rom. I. 24-27 in the Latin is supplied in a later but very old hand, as also is I. Cor. XIV. 13-22 in the Greek. The Latin of I. Cor. XIV. 8-18; Hebr. XIII. 21-23 is lost. The Epistle to the Hebrews has been erroneously imputed by some to a later scribe, although it is not included in the list of the sacred books, and of the number of their orixo or versus, which stands immediately before the Hebrews in this Codex; but the same list overlooks the Epistle to the Philippians, which has never been doubted to be St. Paul's: in this manuscript, however, the Epistle to the Colossians precedes that to the Philippians. Our earliest notice of it is derived from the Preface to Beza's 3d edition of the N. T. (20 Feb. 1582); he there describes it as of equal antiquity with his copy of the Gospels (D), and states that it had been found in Claromontano apud Bellovacos cœnobio,' at Clermont near Beauvais. Although Beza sometimes, through inadvertence calls his Codex of the Gospels Claromontanus, there seems no reason for disputing with Wetstein the correctness of his account, though it throws no light on the manuscript's early history. From Beza it passed into the possession of Claude du Puy; Councillor of Paris, probably on Beza's death [1605], thence to his sons Jacques and Pierre du Puy. Before the death of Jacques (who was the King's Librarian) in 1656, it had been bought by Louis XIV. for the Royal Library at Paris. Beza made some, but not a considerable use of this document. In Walton's Polyglott were inserted 2245 readings sent by the du Puys to Usher (Mill, N.T. Proleg. § 1284). Wetstein collated it twice in early life (1715-6); Tregelles examined it in 1849, and compared his results with the then unpublished transcript of Tischendorf; which proved on its appearance (1852) the most difficult, as well as one of the most important, of his critical works; so hard it had been found at times to determine satisfactorily the original readings of a manuscript, which had been corrected by nine different hands, ancient and modern. The date of the codex is doubtless the sixth century, in the middle or towards the end of it. The Latin letters b and d are the latest

in form, and are much like those in the Cod. Bezae, which in many points Cod. Claromontanus strongly resembles.' CODEX D OF THE GOSPELS AND ACTS, called CODEX BEZAE GRAECO-LATINUS, belongs to the University Library at Cambridge. It was presented to the University in 1581 by Theodore Beza, for whom and his master Calvin, the heads of that learned body then cherished a veneration which already boded ill for the peace of the English Church. Between the Gospels and the Acts, the Catholic Epistles once stood, of which only a few verses remain in the Latin version (III. John v. 11-15), followed by the words "epistulæ Johanis III. explicit, incipit actus apostolorum," as if St. Jude's Epistle were displaced or wanting. There are not a few hiatus, both in the Greek and Latin texts.

Beza related to the University of Cambridge in 1581, that he obtained the volume in 1562 from the monastery of St. Irenæus, at Lyons ("oriente ibi civili bello "), where it had long lain buried (" postquam ibi in pulvere diu jacuisset "). This great city, it must be remembered, was sacked in that very year by the infamous Des Adrets, whom it suited to espouse for a while the cause of the Huguenots; and we can hardly doubt that someone who had shared in the plunder of the abbey conveyed this portion of it to Beza, whose influence at that juncture was paramount among the French Reformed. Patrick Young, the librarian of Charles I., who first collated Cod. A, and published from it the Epistles of Clement in 1633, had also the honor of being the first to completely examine Cod. D. An unusually full collation was made for Walton's Polyglott by Usher, who devoted to these studies the doleful leisure of his latter years. But a manuscript replete as this is with variations from the sacred text, beyond all other example, could be adequately represented only by being published in full; a design entrusted by the University of Cambridge to Dr. Thomas Kipling, afterwards Dean of Peterborough, whose "Codex Theodori Bezae Cantabrigiensis," 1793, 2 vol. fol. (in type imitating the original handwriting much more closely than in Codices A, C, and the rest), is believed to be a faithful transcript of the text.

The Codex Bezae is a quarto volume, 10 inches high by 8 broad; of 414 leaves (whereof II are more or less mutilated, and 9 by later hands), with one column on a page, the Greek text and its Latin version being parallel, the Greek on the left, or verso of each leaf, and the Latin on the right, opposite to it, on the recto of the next. Notwithstanding the

Alexandrine forms that abound in it more than in any other copy, and which have been held to prove the Egyptian origin of Codd. A,B,C, the fact of its having a Latin version sufficiently attests its Western origin. The vellum is not quite equal in fineness to that of a few others. There are thirty-three lines in every page, and these of unequal length, as this manuscript is arranged in σríxo, being the earliest in date that is so. The Latin is placed in the same line, and as nearly as possible in the same order, as the corresponding Greek.

The characters are of the same size as in C, smaller than in A, B, but betray a later age than any of these, although the Latin, as well as the Greek, is written continuously, excepting that in the titles and subscriptions of the several books (as in Codd. D, H, of St. Paul) the words are separated.

The following judgment has been passed upon the Codex by Westcott and Hort: That it is substantially a Western text of the second century, with certain additions of the fourth century: That notwithstanding a vast number of errors, it is valuable in the reconstruction of the original text: And that it gives a more faithful representation of the manner in which the Gospel and Acts were read in the third century, and, probably, in the second, than any other existing Greek Codex.

CODEX BASILIENSIS E contains the four Gospels, excepting Luke III. 4-15; XXIV. 47-53, and was written about the middle of the eighth century. Three leaves, on which are Luke I. 69-II. 4; XII. 58—XIII. 12; XV. 5-20, are in a smaller and late hand, above the obliterated fragments of a homily as old as the main body of the manuscript. This copy is one of the best of the second-rate uncials, and might well have been published at length. It was given to a religious house in Basle by Cardinal John de Ragusio, who was sent on a mission to the Greeks by the Council of Basle (1431), and probably brought it from Constantinople. Erasmus overlooked it for later books, when preparing his Greek Testament at Basle; indeed, it was not brought into the Public Library there before 1559. A collation was sent to Mill by John Battier, Greek professor at Basle. Mill named it B. 1, and truly declared it to be "probatæ fidei et bonæ notæ." Bengel (who obtained a few extracts from it) calls it Basil. a, but its first real collator was Wetstein, whose native town it adorns. Since his time, Tischendorf in 1843, Professor Müller of Basle and Tregelles in 1846, have independently collated it throughout.