"This list is perhaps not complete, for it was prepared in a few hours—about as much time, it may be said, without disrespect, as Fritsche and Meyer appear to have given to their collections of examples from the other passage. It is not proposed to discuss the list, though some of the instances are curious. It is not claimed that they are all important, but that they are all real. And as regards the single question of the number of peculiarities, they certainly form quite an offset to the number upon which Dean Alford has laid stress."—p. 361.

303 Tischendorf, Tregelles, Alford.

304 S. Mark i. 9: 14: 20.

305 The same word is found also in S. Luke's narrative of the same event, ch. xxiv. 13.

306 On which, Victor of Antioch (if indeed it be he) finely remarks,—Σχίζονται δὲ οἱ οὐρονοὶ, ἢ κατὰ Ματθαον ἀνοίγονται, ἵνα τοῖς ἀνθρώποις ἀποδοθῇ ἐξ οὐρανοῦ ὁ ἁγιασμὸς, καὶ συναφθῇ τος ἐπιγείοις τὰ οὐράνια.—(Cramer i. p. 271.)

307 Disc. v. Sect. ii.

308 This appears to be the true reading.

309 So Chrysostom:—ὁ δὲ Μάρκος φησὶν, ὅτι "καθαρίζων τὰ βρώματα," ταῦτα ἔλεγεν. [vii. 526 a].—He seems to have derived that remark from Origen [in Matth. ed. Huet. i. 249 D]:—κατὰ τὸν Μάρκον ἔλεγε ταῦτα ὁ Σωτὴρ "καθαρίζων πάντα τὰ βρώματα."—From the same source, I suspect, Gregory Thaumaturgus (Origen's disciple), Bp. of Neocaesarea in Pontus, A.D. 261, [Routh, iii. 257] derived the following:—καὶ ὁ Σωτὴρ ὁ "πάντα καθαρίζων τὰ βρώματα" οὐ τὸ εἰσπορευόμενον, φησὶ, κοινοῖ τὸν ἄνθρωπον, ἀλλὰ τὸ ἐκπορευόμενον.—See, by all means, Field's most interesting Adnotationes in Chrys., vol. iii. p. 112.... Εντευθεν (finely says Victor of Antioch) ὁ καινὸς ἄρχεται νόμος ὁ κατὰ τὸ πνεῦμα. (Cramer i. 335.)

310 Acts x. 15.

311 Acts i. 22, 23. Cf. ver. 2,—ἄχρι ἧς ἡμέρας ... ἀνελήφθη.

312 S. Mark x. 6: xiii. 19.—2 S. Pet. iii. 4 (Cf. 1 S. Pet. ii. 13.)

313 Is. lxvi. 2.

314 See above, p. 143-5.

315 See above, p. 174-5.

316 My attention was first drawn to this by my friend, the Rev. W. Kay, D.D.

317 The Creed itself, ("ex variis Cyrillianarum Catacheseon locis collectum,") may be seen at p. 84 of De Touttee's ed. of Cyril. Let the following be compared:—

ἀνελήφθη εἰς τὸν οὐρανόν, καὶ ἐκάθισεν ἐκ δεξιῶν τοῦ Θεοῦ (ch. xvi. 19.)

ἈΝΕΛΘΌΝΤΑ ΕἸΣ ΤΟῪΣ ΟῪΡΑΝΟῪΣ, ΚΑῚ ΚΑΘΊΣΑΝΤΑ ἘΚ ΔΕΞΙΩΝ ΤΟΥ ΠΑΤΡΟΣ (ART. VI.) This may be seen in situ at p. 224 C of Cyril.

βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν (ch. i. 4.)

ΒΑΠΤΙΣΜΑ ΜΕΤΑΝΟΙΑΣ ΕΙΣ ΑΦΕΣΙΝ ΑΜΑΡΤΙΩΝ (ART. X.) This may be seen at p. 295 C of Cyril.

The point will be most intelligently and instructively studied in Professor Heurtley's little work De Fide et Symbolo, 1869, p. 9.

318 See above,—p. 165-6.

319 Cod. Bobbiensis (k): which however for "illis" has "et:" for "Petro," "puero:" and for "occidentem," "orientem." It also repeats "usque." I have ventured to alter "ab orientem" into "ab oriente."—Compare what is found in the Philoxenian margin, as given by White and Adler.

320 See above (Art. II.) p. 152-3.

321 Consider S. Luke xxiv. 9: 33. Acts ii. 14.

322 S. Matth. xxvi. 14, 29, 47.—S. Mark iv. 10: vi. 7: ix. 35: x. 32: xi. 11: xiv. 10, 17, 20, 43.—S. Luke viii. 1: ix. 1, 12: xviii. 31: xxii. 8, 47.—S. John vi. 37, 70, 71: xx. 24.

323 Compare S. Luke xxii. 39; and especially S. John xviii. 1,—where the moment of departure from the city is marked: (for observe, they had left the house and the upper chamber at ch. xiv. 31). See also ch. xix. 17,—where the going without the gate is indicated: (for ἔξω τῆς πύλης ἔπαθε [Heb. xiii. 12.]) So Matth. xxvii. 32. Consider S. Luke xxi. 37.

324 S. Luke xxiv. 49. Acts i. 4.

325 See above, p. 2.

326 The one memorable exception, which I have only lately met with, is supplied by the following remark of the thoughtful and accurate Matthaei, made in a place where it was almost safe to escape attention; viz. in a footnote at the very end of his Nov. Test. (ed. 1803), vol. i. p. 748.—"Haec lectio in Evangeliariis et Synaxariis omnibus ter notatur tribus maxime notabilibus temporibus. Secundum ordinem temporum Ecclesiae Graecae primo legitur κυριακῇ τῶν μυροφόρων, εἰς τὸν ὄρθρον. Secundo, τῷ ὄρθρῳ τῆς ἀναλήψεως. Tertio, ut ἑωθινὸν ἀναστάσιμον γ᾽. De hoc loco ergo vetustissimis temporibus nullo modo dubitavit Ecclesia."—Matthaei had slightly anticipated this in his ed. of 1788, vol. ii. 267.

327 Τὰς τῶν ἱερῶν ἀποστόλων διαδοχάς,—are the first words of the Ecclesiatical History of Eusebius.

328 See the heading of 1 Cor. x. in our Authorised Version.

329 See Bingham's Origines, Book xx. ch. v. 2, 3, 4.

330 Τῇ τοῦ ἡλίου λεγομένῃ ἡμέρᾳ, πάντων κατὰ πόλεις ἥ ἀγροὺς μενόντων ἐπὶ τὸ αὐτὸ συνέλευσις γίνεται, καὶ τὰ ἀπομνημονεύματα τῶν ἀποστόλων, ἤ τὰ συγγράμματα τῶν προφητῶν ἀναγινώσκεται, μέχρις ἐγχωρεῖ. Then came the Sermon,—then, all stood and prayed,—then followed Holy Communion.—Apol. i. c. 67, (ed. Otto, i. 158.)

331 ὁ μάτην ἐνταῦθα εἰσελθὼν, εἰπὲ, τίς προφήτης, ποῖος ἀπόστολος ἡμῖν σήμερον διέλχθη, καὶ περὶ τίνων;—(Opp. ix. p. 697 E. Field's text.)

332 Cassian writes,—"Venerabilis Patrum senatus ... decrevit hunc numerum [sc. duodecim Orationum] tam in Vespertinis quam in Nocturnis conventiculis custodiri; quibus lectiones geminas adjungentes, id est, unam Veteris et aliam Novi Testamenti.... In die vero Sabbati vel Dominico utrasque de Novo recitant Testamento; id est, unam de Apostolo vel Actibus Apostolorum, et aliam de Evangeliis. Quod etiam totis Quinquagesimae diebus faciunt hi, quibus lectio curae est, seu memoria Scripturarum."—Instit. lib. ii. c. 6. (ed.1733, p. 18.)

333 Constitutiones Apostolicae, lib. ii. c. 57, 59: v. 19: viii. 5.

334 See Scrivener's Introduction, p. 74, and the reff. in note (k) overleaf.

335 English readers may be referred to Horne's Introduction, &c. (ed. 1856.) vol. iii. p. 281-2. The learned reader is perhaps aware of the importance of the preface to Van der Hooght's Hebrew Bible, (ed. 1705) 35: in connexion with which, see vol. ii. p. 352 b.

336 Thus, the κυριακή τῆς τυροφάγου is "Quinquagesima Sunday;" but the week of "the cheese-eater" is the week previous.

337 See Suicer's Thesaurus, vol. ii. 920.

338 "Apud Rabbinos, לודגח תבש Sabbathum Magnum. Sic vocatur Sabbathum proximum ante Pascha."—Buxtorf, Lexicon Talmud. p. 2323.

339 Καὶ ἡ μὲν ἀκολουθία τῆς διδασκαλίας [cf. Cyril, p. 4, lines 16-7] τῆς πίστεως προέτρεπεν εἰπεῖν καὶ τὰ περὶ τῆς Ἀναλήψεως: ἀλλ᾽ ἡ τοῦ Θεοῦ χάρις ᾠκονόμησε πληρέστατά σε ἀκοῦσαι, κατὰ τὴν ἡμετέραν ἀσθένειαν, τῇ χθὲς ἡμέρᾳ κατὰ τῆν Κυριακήν: κατ᾽ οἰκονομίαν τῆς θείας χάριτος, ἐν τῇ Συνάξει τῆς τῶν ἀναγνωσμάτων ἀκολουθίας τὰ περὶ τῆς εἰς οὐρανοὺς ἀνόδου τοῦ Σωτῆρος ἡμῶν περιεχούσης: ἐλέγετο δὲ τὰ λεγόμενα, μάλιστα μὲν διὰ πάντας, καὶ διὰ τὸ τῶν πιστῶν ὁμοῦ πλῆθος: ἐξαιρέτως δὲ διά σε: ζητεῖται δὲ εἰ προσέσχες τοῖς λεγομένοις. Οἶδας γὰρ ὅτι ἡ ἀκολουθία τῆς Πίστεως διδάσκει σε πιστεύειν εἰς ΤΟΝ ἈΝΑΣΤΑΝΤΑ ΤΗ ΤΡΙΤΗ ΗΜΕΡΑ: ΚΑΙ ἈΝΕΛΘΟΝΤΑ ΕΙΣ ΤΟΥΣ ΟΥΡΑΝΟΥΣ, ΚΑΙ ΚΑΘΙΣΑΝΤΑ ἘΚ ΔΕΞΙΩΝ ΤΟΥ ΠΑΤΡΟΣ—μάλιστα μὲν οὖν μνημονεύειν σε νομίζω τῆς ἐξηγήσεως. πλὴν ἐν παραδρομῇ καὶ νῦν ὑπομιμνήσκω σε τῶν εἰρημένων. (Cyril. Hier. Cat. xiv. c. 24. Opp. p. 217 C, D.)—Of that Sermon of his, Cyril again and again reminds his auditory. Μέμνησο δὲ καὶ τῶν εἰρημένων μοι πολλάκις περὶ τοῦ, ἐκ δεξιῶν τοῦ πατρος καθέζεσθαι τὸν Υἱὸν,—he says, ibid. p. 219 B. A little lower down, Νῦν δὲ ὑμᾶς ὑπομνηστέον ὀλίγων, τῶν ἐκ πολλῶν εἰρημένων περὶ τοῦ, ἐκ δειξῶν τοῦ Πατρὸς καθέζεσθαι τὸν Υἱόν.—Ibid. D.

From this it becomes plain why Cyril nowhere quotes S. Mark xvi. 19,—or S. Luke xxiv. 51,—or Acts i. 9. He must needs have enlarged upon those three inevitable places of Scripture, the day before.

340 See above, p. 193 and p. 194.

341 Ὥστε δὲ εὐμαθέστερον γενέσθαι τὸν λόγον, δεόμεθα καὶ παρακαλοῦμεν, ὅπερ καὶ ἐπὶ τῶν ἄλλων γραφῶν πεποιήκαμεν, προλαμβάνειν, τὴν περικοπὴν τῆς γραφῆς ἦν ἆν μέλλωμεν ἐξηνεῖσθαι.—In Matth. Hom. i. (Opp. vii. 13 B.)—Κατὰ μίαν σαββάτων, ἥ καὶ κατὰ σάββατον, τὴν μέλλουσαν ἐν ὑμῖν ἀναγνωσθήσεσθαι τῶν εὐαγγελίων περικοπὴν, ταύτην πρὸ τούτων τῶν ἡμερῶν μετὰ χεῖρας λαμβάνων ἕκαστος οἴκοι καθήμενος ἀναγινωσκέτω.—In Joann. Hom. ix, (Opp. viii. 62 B.)

342 It caused him (he says) to interrupt his teaching. "Sed quia nunc interposita est sollemnitas sanctorum dierum, quibus certas ex Evangelio lectiones oportet in Ecclesia recitari, quae ita sunt annuae ut aliae esse non possint; ordo ille quem susceperamus necessitate pauliulum intermissus est, non amissus."—(Opp. vol. iii. P. ii. p. 825, Prol.)

343 The place will be found quoted below, p. 202, note (o).

344 See Suicer, (i. 247 and 9: ii. 673). He is much more full and satisfactory than Scholz, whose remarks, nevertheless, deserve attention, (Nov. Test. vol. i, Prolegg. p. xxxi.) See also above, p. 45, notes (r) and (s).

345 At the beginning of every volume of the first ed. of his Nov. Test. (Riga, 1788) Matthaei has laboriously edited the "Lectiones Ecclesiasticae" of the Greek Church. See also his Appendices,—viz. vol. ii. pp. 272-318 and 322-363. His 2nd ed. (Wittenberg, 1803,) is distinguished by the valuable peculiarity of indicating the Ecclesiastical sections throughout, in the manner of an ancient MS.; and that, with extraordinary fulness and accuracy. His Συναχάρια (i. 723-68 and iii. 1-24) though not intelligible perhaps to ordinary readers, are very important. He derived them from MSS. which he designates "B" and "H," but which are our "Evstt. 47 and 50,"—uncial Evangelistaria of the viiith century (See Scrivener's Introd. p. 214.)

Scholz, at the end of vol. i. of his N. T. p. 453-93, gives in full the "Synaxarium" and "Menologium" of Codd. K and M, (viiith or ixth century.) See also his vol. ii. pp. 456-69. Unfortunately, (as Scrivener recognises, p. 110,) all here is carelessly done,—as usual with this Editor; and therefore to a great extent useless. His slovenliness is extraordinary. The "Gospels of the Passion" (τῶν ἁγίων πάθων), he entitles τῶν ἁγίων πάντων (p. 472); and so throughout.

Mr. Scrivener (Introduction, pp. 68-75,) has given by far the most intelligible account of this matter, by exhibiting in English the Lectionary of the Eastern Church, ("gathered chiefly from Evangelist. Arund. 547, Parham 18, Harl. 5598, Burney 22, and Christ's Coll. Camb."); and supplying the references to Scripture in the ordinary way. See, by all means, his Introduction, pp. 62-65: also, pp. 211-225.

346 Consider the following:—Ἐν τῇ ἡμέρᾳ τοῦ σταυροῦ τὰ περὶ τοῦ σταυροῦ πάντα ἀναγινώσκομεν. ἐν τῷ σαββάτῳ τῷ μεγάλῳ πάλιν, ὅτι παρεδόθη ἡμῶν ὁ Κύριος, ὅτι ἐσταυρώθη, ὅτι ἀπέθανε τὸ κατὰ σάρκα, ὅτι ἐτάφη: τίνος οὖν ἕνεκεν καὶ τὰς πράξεις τῶν ἀποστόλων οὐ μετὰ τὴν πεντηκοστὴν ἀναγινώσκομεν, ὅτε καὶ ἐγένοντο, καὶ ἀρχὴν ἔλαβον;—Chrys. Opp. iii. 88.

Again:—εἰ γὰρ τότε ἥρξαντο ποιεῖν τὰ σημεῖα οἱ ἀπόστολοι, ἤγουν μετὰ τὴν κυρίου ἀνάστασιν, τότε ἔδει καὶ τὸ βιβλίον ἀναγινώσκεσθαι τοῦτο. ὥσπερ γὰρ τὰ περὶ τοῦ σταυροῦ ἐν τῇ ἡμέρᾳ σταυροῦ ἀναγινώσκομεν, καὶ τὰ ἐν τῇ ἀναστάσει ὁμοίως, καὶ τὰ ἐν ἐκάστῃ ἑορτῇ γεγονότα τῇ αὐτῇ πάλιν ἀναγινώσκομεν, οὕτως ἔδει καὶ τὰ θαύματα τὰ ἀποστολικὰ ἐν ταῖς ἡμέραις τῶν ἀποστολικῶν σημείων ἀναγινώσκεσθαι.—Ibid. p. 89 D.