85 Ἀνάγνωσμα (like περικοπή, spoken of in the foregoing note,) seems to be here used in its technical sense, and to designate the liturgical section, or "lectio." See Suicer, in voce.

86 The text of Eusebius seems to have experienced some disarrangement and depravation here.

87 Mai, Bibl. P.P. Nova, iv. 255-7. For purposes of reference, the original of this passage is given in the Appendix (B).

88 Mai, iv. 257. So far, I have given the substance only of what Eusebius delivers with wearisome prolixity. It follows,—ὥστε τὸν αὐτὸν σχεδὸν νοεῖσθαι καιρὸν, ἡ τὸν σφόδρα ἐγγὺς, παρὰ τοῖς εὐαγγελισταῖς διαφόροις ὀνόμασι τετηρημένον. μηδέν τε διαφέρειν Ματθαῖον ἰρηκότα "ὀψὲ—τάφον" [xxviii. 1.] Ἰωάννου φήσαντος "τῇ δὲ μιᾷ—ἔτι οὔσης σκοτίας." [xx. 1.] πλατυκῶς γὰρ ἕνα καὶ τὸν αὐτὸν δηλοῦσι χρόνον διαφόροις ῥήμασι. [xxviii. 1.]—For the principal words in the text, see the Appendix (B) ad fin.

89 I allude to the following places:—Combefis, Novum Auctarium, col. 780.—Cod. Mosq. 138, (printed by Matthaei, Anectt. Graec. ii. 62.)—also Cod. Mosq. 139, (see N. T. ix. 223-4.)—Cod. Coislin. 195 fol. 165.—Cod. Coislin. 23, (published by Cramer, Catt. i. 251.)—Cod. Bodl. ol. Meerman Auct. T. i. 4, fol. 169.—Cod. Bodl. Laud. Gr. 33, fol. 79.—Any one desirous of knowing more on this subject will do well to begin by reading Simon Hist. Crit. du N. T. p. 89. See Mai's foot-note, iv. p. 257.

90 Ep. cxx. Opera, (ed. Vallars.) vol. i. pp. 811-43.

91 Ibid. p. 844.

92 Ibid. p. 793-810. See especially pp. 794, 809, 810.

93 "Hujus quaestionis duplex solutio est. [Τοῦτου διττὴ ἂν εἴν ἡ λύσεις.] Aut enim non recipimus Marci testimonium, quod in raris fertur [σπανίωσ ἔν τισι φερόμενα] Evangeliis, omnibus Graeciae libris pene hec capitulum [τὸ κεφάλαιον αὐτὸ] in fine non habentibus; [ἐν τουτῷ γὰρ σχεδὸν ἐν ἅπασι τοῖς ἀντιγράφοις τοῦ κατὰ Μάρκον εὐαγγελίου περιγέγραπται τὸ τέλος]; praesertim cum diversa atque contraria Evangelistis ceteris narrare videntur [μάλιστα εἴπερ ἔχοιεν ἀντιλογίαν τῇ τῶν λοιπῶν εὐαγγελιστῶν μαρτυρίᾳ.] Aut hoc respondendum, quod uterque verum dixerit [ἐκατέραν παραδεκτέαν ὑπάρϗειν ... συγχωρουμένου εἶναι ἀληθοῦς.] Matthaeus, quando Dominus surrexerit vespere sabbati: Marcus autem, quando tum viderit Maria Magdalena, id est, mane prima sabbati. Ita enim distinguendum est, Cum autem resurrexisset: [μετὰ διαστολῆς ἀναγνωστέον Ἀναστὰς δέ:] et, parumper, spiritu coarctato inferendum, Prima sabbati mane apparuit Mariae Magdalenae: [εἶτα ὑποστίξαντες ῥητέον, Πρωι τῇ μιᾷ τῶν σαββάτων ἐφάνη Μαρίᾳ τῇ Μαγδαληνῇ.] Ut qui vespere sabbati, juxta Matthaeum surrexerat, [παρὰ τῷ Ματθαίῳ, ὀψὲ σαββάτων, τοτε γὰρ ἐγήγερατο.] ipse mane prima sabbati, juxta Marcum, apparuerit Mariae Magdalenae. [προί γὰρ τῇ μιᾷ τοῦ σαββάτου ἐφάνη Μαρίᾳ τῇ Μαγδαληνῇ.] Quod quidem et Joannes Evangelista significat, mane Eum alterius diei visum esse demonstrans." [τοῦτο γοῦν ἐδήλωσε καὶ ὁ Ἰωάννης προί καὶ αὐτὸς τῇ μιᾷ τοῦ σαββάτου ὦφθαι αὐτὸν μαρτυρήσας.]

For the Latin of the above, see Hieronymi Opera, (ed. Vallars.) vol. i. p. 819: for the Greek, with its context, see Appendix (B).

94 ἠρώτας τὸ πρῶτον,—Πῶς παρὰ μὲν τῷ Ματθαίῳ ὀψὲ σαββάτων φαίνεται ἐγεγερμένος ὁ Σωτὴρ, παρὰ δὲ τῷ Μάρκῳ πρωί τῇ μιᾷ τῶν σαββάτων; [Eusebius ad Marinum,(Mai, iv. 255.)]

Primum quaeris,—Cur Matthaeus dixerit, vespere autem Sabbati illucescente in una Sabbate Dominum resurrexisse; et Marcus mane resurrectionem ejus factam esse commemorat. [Hieronymus ad Hedibiam, (Opp. i. 818-9.)]

Πῶς κατὰ τὸν Ματθαῖον, ὀψὲ σαββἁτων ἡ Μαγδαληνὴ τεθεαμένη τὴν ἀνάστασιν, κατὰ τὸν Ἰωάννην ἡ αὐτὴ ἑστῶσα κλαίει παρὰ τῷ μνημείῳ τῇ μίᾷ τοῦ σαββάτου. [Ut supra, p. 257.]

Quomodo, juxta Matthaeum, vespere Sabbati, Maria Magdalene vidit Dominum resurgentem; et Joannes Evangelista refert eam mane una sabbati juxta sepulcrum fiere? [Ut supra, p. 819.]

Πῶς, κατὰ τὸν Ματθαῖον, ὀψὲ σαββἁτων ἡ Μαγδαληνὴ μετὰ τῆς ἄλλης Μαρίας ἁψαμένη τῶν ποσῶν τοῦ Σωτῆρος, ἡ αὐτὴ πρωί τῇ μιᾷ τοῦ σαββάτου ἀκούει μή μου ἅπτου, κατὰ τὸν Ἰωάννην. [Ut supra, p. 262.]

Quomodo, juxta Matthaeum, Maria Magdalene vespere Sabbati cum altera Maria advoluta sit pedibus Salvatoris; cum, secundum Joannem, audierit a Domino, Noli me tangere. [Ut supra, p. 821.]

95 Tregelles, Printed Text, p. 247.

96 See above, p. 28.

97 See above, p. 40-1.

98 See the Appendix (C) 2.

99 See the Appendix (C) 1.—For the statement in line 5, see 2.

100 In the Eccl. Grac. Monumenta of Cotelerius, (iii. 1-53,) may be seen the discussion of 60 problems, headed,—Συναγωγή ἀποριῶν καὶ ἐπιλύσεων, ἐκλεγεῖσα ἐν ἐπιτομῇ ἐκ τῆς εὐαγγελικῆς συμφωνίας τοῦ ἁγίου Ἡσυχίου πρεσβυτέρου Ἱεροσολύμων. From this it appears that Hesychius, following the example of Eusebius, wrote a work on "Gospel Harmony,"—of which nothing but an abridgment has come down to us.

101 He says that he writes,—Πρὸς τὴν τοῦ ὑποκειμένου προβλήματος λύσιν, καὶ τῶν ἄλλων τῶν κατὰ τὴν ἐξέτασιν τῶν ῥητῶν ἀναφουμένων ζητήσεων, κ.τ.λ. Greg. Nyss. Opp. iii. 400 c.

102 ὁμοίως δὲ καὶ τὸ παρὰ τῷ Μάρκῳ γεγραμμένομ;Ὁ μὲν οῦν Κύριος, κ.τ.λ. Greg. Nyss. Opp. iii. 415 D.—See above, p. 29, note (g).

103 See below, chap. X.

104 Fasti Romani, vol. ii. Appendix viii. pp. 395-495.

105 Vol. i. Praefat. p. xxviii. See below, note (p).

106 "Victor Antiochenus" (writes Dr. Tregelles in his N. T. vol. i. p. 214,) "dicit ὅτι νενόθενται τὸ παρὰ Μάρκῳ τελευταῖον ἔν τισι φερόμενον."

107 For additional details concerning Victor of Antioch, and his work, the studious in such matters are referred to the Appendix (D).

108 Opp. vol. vii. p. 825 E-826 B: or, in Field's edition, p. 527, line 3 to 20.

109 Cramer, i. p. 266, lines 10, 11,—ὥς φησιν Εὐσέβιος ὁ Καισαρείας ἐν τῷ πρὸς Μαρῖνον κ.τ.λ. And at p. 446, line 19,—Εὐσεβιός φησιν ὁ Καισαρείας κ.τ.λ.

110 Compare Cramer's Vict. Ant. i. p. 444, line 6-9, with Field's Chrys. iii. p. 539, line 7-21.

111 Mai, iv. p. 257-8.

112 Cramer, vol. i. p. 444, line 19 to p. 445, line 4.

113 The following is the original of what is given above:—Ἐπειδὴ δὲ ἔν τισι τῶν ἀντιγράφων πρόσκειται τῷ παρόντι εὐαγγελίῳ, "ἀναστὰς δὲ τῇ μιᾷ τοῦ σαββάτου πρωί, ἐφάνη (see below) Μαρίᾳ τῆ Μαγδαληνῇ," δοκεῖ δὲ τοῦτο διαφωνεῖν τῷ ὑπὸ Ματθαίου εὶρημένῳ, ὲροῦμεν ὡς δυνατὸν μὲν εἰπεῖν ὅτι νενόθευται τὸ παρὰ Μάρκῳ τελευταῖον ἔν τισι φερόμενον. πλὴν ἵνα μὴ δόξωμεν ἐπὶ τὸ ἕτοιμον καταφεύγειν, οὔτως ἀναγνωσόμεθα; "ἀναστὰς δὲ," καὶ ὑποστίξαντες ἐπάγωμεν, "πρωί τῇ μιᾶ τοῦ σαββάτου ἐφάνη Μαρίᾳ τῇ Μαγδαληνῇ." ἵνα [The extract from VICTOR is continued below in the right hand column: the left exhibiting the text of EUSEBIUS "ad Marinum."] [Transcriber's Note: The extracts will be on alternating paragraphs.]

(Eusebius.) τὸ μὲν "ἀναστὰς," ἀν[απέμψωμεν?] ἐπὶ τὴν παρὰ τῷ Ματθαίῳ "ὀψὲ σαββάτων." (τότε γὰρ ἐγήγερτο.) τὸ δὲ ἑξῆς, ἑτέρας ὄν διανοίας ὑποστατικὸν, συνάψωμεν τοῖς ἐπιλεγομένοις.

(Victor.) τὸ μὲν "ἀναστὰς," ὰναπέμψωμεν ἐπὶ τὴν παρὰ τῷ Ματθαίῳ "ὀψὲ σαββάτων." (τότε γὰρ ἐγηγέρθαι αὐτὸν πιστεύομεν.) τὸ δὲ ἑξῆς, ἑτέρας ὄν διανοίας παραστατικὸν, συνάψωμεν τοῖς ἐπιλεγομένοις;

(Eusebius.) ("πρωί" γὰρ "τῇ μιᾷ τοῦ σαββάτου ἐφάνη Μαρίᾳ τῇ Μαγδαληνῇ.")

(Victor.) (τὸν γὰρ "ὀψὲ σαββάτων" κατὰ Ματθαῖον ἐγαγερμένον ἱστορεῖ "πρωί" ἑωρακέναι Μαρίαν τὴν Μαγδαληνήν.)

(Eusebius.) τοῦτο γοῦν ἐδήλωσε καὶ ὁ Ἰωάννης "πρωί" καί αὐτὸς "τῇ μιᾷ τοῦ σαββάτου" ὤφθαι αὐτὸν τῇ Μαγδαληνῇ μαρτυρήσας.

(Victor.) τοῦτο γοῦν ἐδήλωσε καὶ Ἰωάννες, "πρωί" καὶ αὐτὸς "τῇ μιᾷ τῶν σαββάτων" ὤφθαι αὐτὸν τῇ Μαγδαληνῇ μαρτυρήσας.

[31 words here omitted.]

(Eusebius.) ὡς παρίστασθαι ἐν τούτοις καιροὺς δύο; τὸν μὲν γὰρ τῆς αναστάσεως τὸν "ὀψὲ τοῦ σαββάτου." τὸν δὲ τῆς τοῦ Σωτῆρος ἐπιφανείας, τὸν "πρωί."

(Victor.) ὡς παρίστασθαι ἐν τούτοις καιροὺς δύο; τὸν μὲν τῆς ἀναστάσεως, τὸν "ὀψὲ τοῦ σαββάτου;" τὸν δὲ τῆς τοῦ Σωτῆρος ἐπιφανείας, τὸ "προί."

[EUSEBIUS, apud Mai, iv. p. 256.]

[VICTOR ANTIOCH, ed. Cramer, i. p. 444-5: (with a few slight emendations of the text from Evan. Cod. Reg. 178.)]

Note, that Victor twice omits the word πρῶτον, and twice reads τῇ μιᾷ τοῦ σαββάτου, (instead of πρῶτῃ σαββάτου), only because Eusebius had inadvertently (three times) done the same thing in the place from which Victor is copying. See Mai. Nova P. P. Bibl. iv. p. 256, line 19 and 26: p. 257 line 4 and 5.

114 οὐκ ἀγνοῶ δἐ ὡς διαφόρους ὀπτασίας γεγενῆσθαί φασιν οἱ τὴν δοκοῦσαν διαφωνίαν διαλῦσαι σπουδάζοντες. Vict. Ant. ed. Cramer, vol. i. p. 445, l. 23-5: referring to what Eusebius says apud Mai, iv. 264 and 265 ( iiii): 287-290 ( v, vi, vii.)

115 e.g. in the passage last quoted.

116 For the original of this remarkable passage the reader is referred to the Appendix (E).

117 How shrewdly was it remarked by Matthaei, eighty years ago,—"Scholia certe, in quibus de integritate hujus loci dubitatur, omnia ex uno fonte promanarunt. Ex eodem fonte Hieronymum etiam hausisse intelligitur ex ejus loco quem laudavit Wetst. ad ver. 9.—Similiter Scholiastae omnes in principio hujus Evangelii in disputatione de lectione ἐν ἡσαίᾳ τῷ προφήτη ex uno pendent. Fortasse Origenes auctor est hujus dubitationis." (N.T. vol. ii. p. 270.)—The reader is invited to remember what was offered above in p. 47 (line 23.)