al subjects
mentioned in it. They are thought to have been connected with the public
reading of the gospels. Of these, Matthew contains 68; Mark, 48; Luke,
83; John, 18. They are, therefore, larger than the Ammonian sections,
and resemble more nearly our modern chapters.

These _titles_ are called by the Latins _briefs_ (_breves_), and
the tables of their contents _breviaries_ (_breviaria_). They
did not come into common use before the fifth century, and are
commonly annexed to manuscripts along with the Ammonian-Eusebian
sections. But they are the only divisions known to some of the
church fathers, as Euthymius and Theophylact.

9. The divisions of the other books of the New Testament are thought to
be of later origin. Euthalius introduced into a copy, which he sent to
Athanasius the younger, divisions called chapters. He has sometimes been
considered the author of those in the Acts and catholic epistles; but he
probably took them from an older source. Those in the Pauline epistles
he expressly ascribed to "one of the wisest and most Christ-loving of
our fathers." He also gave headings to the chapters, descriptive of
their contents, but collected from previous sources. The Apocalypse was
divided into twenty-four larger sections and seventy-two smaller--a work
ascribed to Andreas of Caesarea in Cappadocia. Tregelles, in Horne's
Introduction, vol. 4, chap. 4.

10. Our present division of chapters was made in the thirteenth century,
by Cardinal Hugo, from whom proceeded also that in the Old Testament. It
was first introduced into the Latin copies, and afterwards into the
Greek. Our present division of verses was made by Robert Stephens, in
1551. It was preceded by some earlier divisions, as that of Pagninus, in
which the verses were longer than those of Stephens.

Distinct from all the above divisions are the _church-lessons_,
made very early, in imitation of the Jewish Haphtaroth, or
sections from the prophets. Chap. 13, No. 6. The beginning of
these seems to have been in special selections for the church
festivals. But the usage was afterwards extended so as to
include selections for all the Sabbaths and feast-days of the
year. Hence from the fifth century and onward the whole New
Testament was no longer publicly read, as in the primitive days
of Christianity, according to the free judgment of those who
conducted the church-services; but these selected