as illustrating the confusion between c
and t in mediaeval manuscripts:

Est katonque malum, katademon nascitur inde.

The commentary runs: 'Kathon est idem quod malum. Inde dicitur
kathodemon, i.e. spiritus malignus seu dyabolus, et venit a kathon,
i.e. malum, et demon, sciens, quasi mala sciens.' You will notice also
the inconstancy of h, and the indifference to orthography which allows
the same word to appear as katademon in the text and kathodemon in the
commentary.

Garland's _Textus_ is mostly Latin; but in the last composition of his
life, the forty-two distiches entitled _Cornutus_, 'one on the horns
of a dilemma', he is mainly occupied with Greek words adopted into
Latin: using of course Latin characters. Some specimens will show the
mediaeval standards of Greek: I quote from the text and commentary
edited in 1481 by John Drolshagen, who was master of the sixth class
at Zwolle.

Kyria chere geram cuius ph[=i]lantr[)o]pos est bar, Per te doxa
theos nect[=e]n [)e]t [)v]r[=a]n[)i]c[)i]s ymas.

In the commentary we are told that Kyria means the Virgin: but we are
to be careful not to write it with two r's, for kirrios means a pig (I
suppose [Greek: choiros]), and it would never do to say Kirrieleyson.
Chere is of course [Greek: chaire], salue. Geran (geram in the text)
is interpreted sanctus, and seems from a lengthy discussion of it to
be connected with [Greek: geron] and [Greek: ieros].[10] Philantropos
(notice the quantities) is Christ, the Saviour. 'Bar Grece est filius
Latine.' 'Necten in Greco est venire Latine: vnde dicit Pristianus in
primo minoris, antropos necten, i.e. homo venit.' (For this remarkable
form I can only suggest [Greek: enthein] or [Greek: hekein]: -en is
probably the infinitive; ne might arise from en; and ct, through tt,
from th.) Ymas is explained as nobis, not vobis. The construction of
the distich is then given: 'Hail, sacred queen, whose son is the lover
of men; through thee divine and heavenly glory comes to us.'

Again:

'Clauiculis firmis theos antropos impos et ir mis
Figor ob infirmi cosmos delicta, patir mi.'

Impos = in pedibus. Ir = a hand (probably [Greek: cheir],
transliterated into hir, and h dropped) and mis is explained as = mei,
according to the form which occurs in Plautus and early Latin. The
lines are an address from Christ to God, and are interpreted: 'O my
father, I God and man am fastened with hard nails in my feet and hands