5. In the mode of spelling proper names of places and persons peculiar to Judaea, the general practice of some older codices is to represent harsher forms than those met with in later documents. Thus in Mark i. 21 καφαρναούμ is found in אBDΔ, 33, 69, Origen (_twice_), the Latin, Bohairic, and Gothic (_but not the Syriac_: ܒܦܪܢܝܘܡ or ܡܘܝܢܪܦܒ) versions, and, from the facility of its becoming softened by copyists, this may be preferred to καπερναούμ of AC and the great numerical majority: yet we see LP with C in Matt. iv. 13, where Z sides with BD. In other instances the practice varies, even in the same manuscript, or in different parts of the N. T. Tischendorf, for example, decides that we ought always to read ναζαρέθ in St. Matthew, ναζαρέτ in St. John (N. T., Proleg. p. lv, note): yet the Peshitto in all twelve places that the name occurs, and the Curetonian in the four wherein it is extant (Matt. ii. 23; iv. 13; xxi. 11; Luke ii. 51), have the aspirate (ܢܨܕܐ or ܐܕܨܢ), and being written in a kindred dialect, claim all the more consideration. Everywhere the manuscripts vary considerably: thus in Mark i. 9 ναζαρέτ is found in אBLΓΔ, 33, 69, and most cursives (seventeen of Scrivener’s), Origen, the Harkleian Syriac and Old Latin _a_ _b_ _f_: Ναζαράτ in AP: but ναζαρέθ in D (not its Latin version, _d_) EFHKMUVΠ, 1, and at least sixteen other cursives (but not Cod. 69 by the first hand, as Tregelles states), the Old Latin _c_, the Vulgate, the Bohairic and Gothic as well as the elder Syriac. In Matt. iv. 13 Cod. B has Ναζαρά by the first hand (but -έτ ch. ii. 23), Cod. א by a later one, with Z, 33 (so Ξ in Luke iv. 16); CPΔ Ναζαράθ, which is found in Δ nine times, in A twice: so that regarding the orthography of this word (which is inconstant also in the Received text), no reasonable certainty is to be attained. For Μαθθαῖος, again (the variation from the common form Ματθαῖος adopted by Lachmann, Tischendorf, Tregelles, Westcott and Hort), the authority is but slender, nor is the internal probability great. Codd. אBΔ read Μαθθαῖος in the title and headings to the first Gospel, while, in the five places where it occurs in the text, B (_primâ manu_), the fragment Te, and D have it always, א three times (but μαθθεος Matt. x. 3, ματθαιον Mark iii. 18 with Σ in the subscription to the first Gospel), the Sahidic and Gothic each twice: the Peshitto and title of the Curetonian too (all that is extant) have ܡܬܚ (or ܚܬܡ). For Ἰωάνης the proof is yet weaker, for here Cod. B alone, and not quite consistently (e.g. Luke i. 13; 60; 63; Acts iii. 4, &c.), reads Ιωανης, Cod. א Ιωαννης(328), while Cod. D fluctuates between the two. In questions of orthography Westcott and Hort, as also the other editors in some degree, adopt a uniform mode of spelling, without reference to the state of the evidence in each particular case.