made, especially when they employed a knife to scrape away the primitive reading, render too many places almost illegible. The first scribe often used a sponge to wash out his error before the ink was well dried in (_see_ p. 27). In addition to the single point about three-fourths of the height of a letter up, which often subdivides the στίχοι in both languages (facsimile, No. 42, l. 9) the coarse late hand which inserted the Ammonian sections placed double dots (:) after the numerals, and often inserted similar points in the text, before or over the first letter of a section. Each member of the genealogy in Luke iii forms a separate στίχος, as in Cod. B: quotations are indicated by throwing the commencement of the lines which contain them, both Greek and Latin, about an inch back or less (e.g. Matt. xxvi. 31; Mark i. 2, 3; Acts ii. 34, 35; iv. 25, 26). The first three lines of each book, in both languages, were written in bright red ink, which was also employed in the alternate lines of the subscriptions, and in other slight ornaments. The traces of the scribe’s needle and lines (_see_ p. 27) are very visible, the margin ample, and the volume on the whole in good keeping, though its first extant page (Latin) is much decayed, and it is stained in parts by some chemical mixture that has been applied to it. The portions supplied by a later hand are of course in the uncial Greek and cursive Latin characters usual at the dates assigned to them. The liturgical notes in the margin of the Saturday and Sunday lessons (ανναγνοσμα is the form often used) are in thick letters, of a yet later date than the Ammonian sections. A few others for the great Feasts and Fast days occur; and, in a hand of about the twelfth century, lessons for the Festivals of St. George and St. Dionysius, the patron saints of England and France, as may be seen in the table of Menology.