Some fragments of other MSS. of the same Evangelistarium are preserved in the British Museum (Add. 14,450, fol. 14, and 14,664, foll. 17, 20, 21), and in the Imperial Library, St. Petersburg. They have been published by Professor Land in “Anecdota Syriaca,” tom, iv, 1875, with a fragment of Acts (xiv. 6-13), in the St. Petersburg Library. Mr. J. Rendel Harris has published in “Biblical Fragments from Mount Sinai” a leaf containing Gal. ii. 3-5, 12-14; iii. 17, 18, 24-28. The same library is said to contain other remains of Palestinian literature, patristic translations as well as biblical fragments. In the Bodleian Library are four fragments, Col. iv. 12-18; 1 Thess. i. 1-3; iv. 3-15; 2 Tim. i. 10-ii. 7; Titus i. 11-ii. 5, an edition of which has been accomplished by the Rev. G. H. Gwilliam(46). 5. The Karkaphensian or Syriac Massorah. Assemani (Biblioth. Orient., tom. ii. p. 283), on the authority of Gregory Bar-Hebraeus, mentions what has been supposed to have been a Syriac “version” of the N. T., other than the Peshitto and Harkleian, which was named “Karkaphensian” (ܩܪܩܦܢܬܐ or ܐܬܢܦܩܪܩ), whether, as he thought, because it was used by Syrians of the _mountains_, or from _Carcuf_, a city of Mesopotamia. Adler (Vers. Syr., p. 33) was inclined to believe that Bar-Hebraeus meant rather a revised manuscript than a separate translation. Cardinal Wiseman, in the course of those youthful studies which gave such seemly, precocious, deceitful promise (Horae Syriacae, Rom. 1828), discovered in the Vatican (MS. Syr. 152) a Syriac manuscript of readings from both Testaments, with the several portions of the New standing in the following order; Acts, James, 1 Peter, 1 John, the fourteen Epistles of St. Paul, and then the Gospels, these being the only books contained in the true Peshitto. In the margin also are placed by the first hand many readings indicated by the abbreviation ܛܘ (or ܘܛ) [with a line over the last letter], the title of some scribe or teacher(47). The codex is on thick yellow vellum, in large folio, with the two columns so usual in Syriac writing; the ink, especially the points in vermilion, has often grown pale, and it has been carefully retouched by a later hand; the original document being all the work of one scribe: some of the marginal notes refer to various readings. There are several long and tedious subscriptions in the volume, whereof one states that the copy was written “in the year of the Greeks 1291 (A.D. 980) in the [Monophysite] monastery of Aaron on [mount] Sigara, in the jurisdiction of Calisura, in the days of the Patriarchs John and Menna, by David a deacon of Urin in the jurisdiction of Gera” [Γέρρα, near Beroea or Aleppo]. It may be remarked that Assemani has inserted a letter in the “Bibliotheca Orientalis” from John the Monophysite Patriarch [of Antioch] to his brother Patriarch, Menna of Alexandria. This manuscript, of which Wiseman gives a rather rude