TITUS. A. xx11.

Coder Membranaceus in 4to. constans foliis 382. Biblia Latina, Vulgaris Translationis; præmittitur Prologus-accedit ad calcem vocum Hebraicarum Interpretatio,

TITUS. D. XVII,

In Svo. constans ex foliis 147. Liber Alphabetarius, in quo continentur Alphabetum vetus, ut fingitur Hebraicum, non vero Samaritanum-Hebraicum recentius hodie in usu-Gra cum cum numeris Duo alia Alphabeta Græca cum numeralibus vocibus-Alphabetum Latinum, Chaldæorum, et Syrorum, Gothorum Runicum-Ethici Philosophi-Normannorum, cum multis aliis,

TITUS. D. xx.

Codex partim Chartaceus, partim Membranaceus, in 8vo. constans foliis 194. Continet inter alia, Epitomam Lucani, de Bello Civili.-X. Tragadias Seneca-Martialis duodecim Librorum Epigrammatum Coci Epitomam -Poematum Claudiani Epitomam-Alexandri Epitomam ex Quinto Curtio.

Appendix III.

Codex Membranaceus in Fol. minori, constans fol. 86. continens 5. Matth. cum Gloss. interlineari et cum Commentariis. Latine.

Appendix XXII..

Periocha Epistolarum ex SS, lectarum Diebus Dominicis et Festis Sanctis.

Codices Classici.

JULIUS. F. VII.

Codex Chartaceus in Fol. longiori, constans foliis 230. This contains, with various other papers, unconnected with this inquiryCapitula Quatuor Librorum Georgicon Virgilii-Capitula XII Librorum Eneidos Virgilii-Summam Librorum Metamorphosewn Ovidii, quos in Linguam Gallicam etiam convertebat Christianus le Gowayz de St. Mauro,

Willielmi Boboner Registrum seu Excerpta Versuum Proverbialium de Libro Ovidii de Arte Amandi, de Fastis, et de Epistolis - Nomina Chronographorum, necnon Antiquorum Historicorum-Excerpta ex Senecæ Libris de Beneficiis - Capitula Librorum Ethica Aristotelis - Notas ex Timæo Platonis, quæ reperiuntur in Bibliotheca Sancti Petri Cantabrigiensis —Indicem omnium operum Ciceronis, uti refert Leonardus Aretinus--Locos Communes de Amicitia, et Senectute, et alia argumenta, ex Cicerone, Seneca, Terentio, et sparsim disposita-Collectanea de Philosophis Antiquis, Historicis, et Poetis-Vocabula Hebraica Explicata.- -Cent. XV.

JULIUS. F. x.

Contains, among many other papers- Priora decem Capita proverbiorum Salomonis, cum Argumentis-Excerpta ex Vitruvio, Carmina, Epitaphia, cum aliis.-Excerpta ex Procopio, de Bello Gothico, Græce-Excerpta ex quibusdam antiquis Poetis-Excerpta, manu Camdeni, ex Tacito et aliis, de præfectis, Legionibusque Romanis in Britannia. XV. XVI.

TIBERIUS. B. v.

Coder Membran. in 4to. ampliori, ex diversis simul compactis consarcinatum, consians foliis 147.

The pieces that fall under our Class, are 39, containing something ex Arati Phænom. Libro, a M. T. Cicerone adolescente in Latina Lingua translato: 46" Tullii Ciceronis Somnium Scipionis dictantis, et Macrobii exponentis, ac Seneca Philosophorum Auctoritatis," (sic Rubrica.) 47.—Librum Periegesews, quam ex Græcis Dionysii Afri Latinè reddidit Priscianus.

CLAUDIUS. B. vII.

Continet inter alia 13. Hist. Daretis, de Graco Translatam in Latinum, a Corn. Nepote.

VESPASIANUS. B. xxv. 3.

Daretis Phrygii de Bello Trojano Fragmentum: idem in Vitellio. C. VIII. 1.

VESPASIANUS. B. XIII. 3.

Continet inter alia, Enchiridion Sexti Pythagorici, cum Prologo Ruffini Presbyteri-Libri Cassiodori de Institutionibus divinarum Lectionum Partem: et in B. xvIII. 8. integer habetur, 17. Disticha Catonis. 18. Excerpta ex Ovidio, Horatio, et Juvenale. 25. Excerptiones de Seneca, Alphabetice; et senten tias aliorum Philosophorum.

VESPASIANUS. B. xxIII.

[Codex Membranaceus in 4to longiori: continet inter alia, Ovidii a Vetula Tres Libros.-Opusculum Proba, Uxoris Adelphi, excerptum de Virgilio, ad Testamentum Vetus et Novum; h. e. Centonem Virgilianum Proba Falconia-Esopi Fabulas, Versibus Elegiacis.

VESPASIANUS. E. xII.

Codex Membranaceus in 4to. minore constans foliis 17: continet inter alia, 13. Lucii Annai Seneca Librum ad Callionem; de Remediis fortuitorum Bonorum.

Codices Graeci.

TITUS. C. xv.

Fragmenta Quatuor Antiquissima in Folio sacra Scripturæ, Literis Majusculis: in Charta Egyptiaca papyracea scripta, purpurei coloris, et characteribus argenteis exarata, argento vero vetustate evanido; continentia periochas SS. Matthæi et Johannis.

They begin, a v. 57. Cap. XXVI. Sancti Matih.

τερον συνηχθησαν. The names Inous, os, Kuglos, are abbreviated, as in the Cambridge and Alexandrine Manuscripts. Sæc. VII. vel VIII.

OTHO. B. 111.

Liber Geneseos, pulcherrimis figuris Historiam sacram diversimode representantibus illuminatus.

Thus it was described by Dr. Smith, when it was entire. Vid. Smithii Catal. Bibliothecæ Cottonianæ, p. 70. This is one of the remains of a manuscript, preserved after the fire that happened in the Cottonian Library, and consists of several fragments, reduced almost to cinders. If, as it has been said by tradition, the original belonged to Origen, it must have been as old at least as the third century, for Origen flourished at the beginning of the third century. Curious engravings of the original, both of the figures, and various parts of the copy, may be seen in the first Volume of VETUSTA MONUMENTA, published by the Antiquarian Society in

1747.

Codices Drientales.

CLAUDIUS. B. vii.

Codex Membranaceus in Folio; constans foliis 254. Penteteuchus Samaritanus. A Reverendissimo D. Jacobo Usserio Archiepiscopo Armachano Bibliotheca Cottoniana donatus.

The Archbishop has written in it as follows: Penteteuchum Samaritanum, a decem tribuum reliquiis, post Regni Israelitici excidium, primo acceptum, a Doritheo Samaritarum Pseudopropheta, temporibus Apostolorum interpolatum; ab Ecclesiasticis Scriptoribus (Eusebio, Diodoro, Hieronymo, Cyrillo, Procopio, Anesporo, Georgio Chronographo) identidem citatum, atque a Cuthæis hodiernis denuo redemptum. Bibliothecæ Cottonianæ (quæ amicissimi Domini summa humanitate semper mihi patuit)

L. M. D.

Jacobus Usserius Armachanus Hiberniæ Primas.

As according to the notation of the Librarian, this manuscript had been sold in 1390, it must be at least as old as Sæc. XIV. It may have been written earlier.

OTHO. B. VIII. Vid. Smithii Catal. p. 71. '

Abuel Berkat Abdallat Nasfii Thesaurus Subtilitatum: Continet Synopsin Religionis et Legis Mohammedica, Arabicè. Ubi habentur multa de peregrinatione sancta, sive visitatione Templi Meccani.

GALBA. A. IX. X.

Two Arabic Manuscripts in 8vo. much mutilated, in a case: the one said to be a Koran, the other a Book of Prayers.

VITELLIUS. A. iv.

Codex Bombycinus, in 4to. being Liber Mohammedis Abugiaferis, Ben Glorair, continens Historiam Propheticam ad Tempora Pseudopropheta: De Quatuor Tomis Secundus.

62.

TITUS. D. XVII.

Libellus Sinensis in Charta Bombycina impressus, Foliorum

HEBREW CRITICISM.

IN Vol. VIII, p. 120, I submitted to the consideration of the learned reader the two Hebrew formulas of Baptism, adopted, according to Irenæus, by the Valentinian heretics; the former of which I then made an effort to decipher; leaving the latter to be illustrated and explained by some other of your correspondents, who might at the same time express his opinion of the success of my own attempt, and favor me with such corrections of the whole as should cause it to approximate still nearer to the truth. No notice having been taken of my invitation, I shall proceed to attempt an illustration of the other formula likewise; begging, that, wherever the reader may see room either for opposing or

* In all the other numbers the regular Catalogue by Mr. Planta is followed.

qualifying my positions, he would willingly step forward, and frankly state his objections.

Before I advance, however, to the consideration of the second formula, it may not be amiss to corroborate more strongly what I have affirmed of the first. In elucidating the several constructions I expressed my uneasiness at, in id quod est—not that I deemed it abhorrent from the Hebrew idiom, but because I could find no authority for it exactly as it stood. Since making that remark, I have met with a passage in the preface of R. Jacob ben Ohavif, author of Een Yaacob, which contains the very construction in question. The learned Rabbi is there apologising for having altered the arrangement of the arguments in a certain chapter of Massacheth Sanhedrin, in order that the subject might be rendered more clear and intelligible; and, along with others, alleges

מה יוסיף או מה יגרע בשיהיה המאוחר מוקדם : the following reason והמוקדם מאוחר כיון שהכל בתוך הפרק:

What will it either add or diminish in that which is last being put first, or that which is first being put last; since the whole is still in the chapter? Een Yaacob, Part II, Pref. fol. 4, col. 4; Amst. ed. There exists, therefore, no doubt of the Hebraicity of the phrase; as a writer so justly celebrated as the author of Een Yaacob would not have adopted an expression unwarranted by authority, or of which use had not been already made by others before him.

;

Though the second formula was given at full length, along with the first, it may not be impertinent to repeat it. thus narrated by Irenæus. Nomen quod est restaurationis, messiau formagno in seenchaldia mosomeda eaacha faronepseha Jesu Nazarene. Et horum interpretatio est talis: Christi non divido spiritum, cor, et supercolestem virtutem misericordem fruar nomine tuo, salvator veritatis. In Epiphanius, though the interpretation remains the same, the Hebrew is somewhat different. Μέσσια, ουφαρεγ, να μεμψαιμαν, χαλδαίαν, μοσομήδατα, ακφραναι barva, Iyoou Nalaga. Vid. Iren. Lib. I, c. 18. Now, if from both these we select such parts as may render the whole of the formula more consonant to the Hebrew dialect,-which in an attempt of this nature is very allowable;-it will stand as follows: Messia ouphareg namempsaiman claldia mosomeda eaacha faronepseha Jesu Nazaria. By a just distribution of the syllables, thus: Messia ou pharegna mempsai man chal dia moso medaeo ach afore nepseha Jesu Nazaria, That is, when invested in their

משיחא אי פרדנא מן נפשא מן כל דחיא משא :proper characters מייא אך אפרה נפשך ישו נוצריא:

Christ I divide not from the soul, from all life, being exalted above the living; only let me make thee fructify, thou Jesus of Nazareth: that is to say, I do not, in my baptismal confession, divide or separate Christ, who is exalted above all living, from the soul, not from any vital