[221:3] _ib._ -- 6 [Greek: oi prodidontes auton oikeioi huperchon].

[221:4] _ib._ -- 8.

[221:5] _ib._ -- 7 [Greek: hos epi lesten]; comp. Matt. xxvi. 55; Mark xiv. 48; Luke xxii. 52.

[221:6] _ib._ -- 7; comp. Matt. xxvi. 42; Acts xxi. 14.

[221:7] The objections which have been urged against this narrative are not serious. See above, p. 103.

[221:8] _Martyr. Polyc._ -- 9. see Deut. x.x.xi. 7, 23.

[222:1] John xii. 28.

[222:2] _Martyr. Polyc_. -- 5.

[222:3] _ib._ -- 12 [Greek: edei gar to tes ... optasias plerothenai hote ... eipen, k.t.l.]

[222:4] John xii. 33.

[222:5] John xviii. 32 [Greek: hina ho logos tou 'Iesou plerothe, hon eipen semainon k.t.l.] The coincidence extends to the language used when the change is brought about. In Polycarp's case Philippus the Asiarch says (-- 12), [Greek: _me einai exon_ auto, k.t.l.]; in our Lord's case, the language of the Jews is (xviii. 31), [Greek: _hemin ouk exestin_ apokteinai oudena.]

[222:6] _Martyr. Polyc._ -- 16 [Greek: exelthe [peristera kai] plethos haimatos]. It is unnecessary for my purpose to inquire whether the words [Greek: peristera kai] should be altered into [Greek: peri sturaka]

according to Bishop Wordsworth's ingenious emendation, or omitted altogether as in the text of Eusebius.

[222:7] John xix. 34 sq.

[222:8] _Martyr. Polyc._ -- 15.

[222:9] John xix. 28, 30.

[223:1] _Martyr. Polyc._ -- 16.

[223:2] _ib._ -- 14; comp. John v. 29, xvii. 3.

[223:3] Quoted in Euseb. _H.E._ iv. 26.

[223:4] _Fastes des Provinces Asiatiques_ p. 731, in Le Bas and Waddington's _Voyage Archeologique etc._ Borghesi (_Oeuvres_ viii. p.

507) had placed it between A.D. 163-68.

[223:5] Euseb. _l.c._ See Otto _Corp. Apol. Christ._ ix. p. 377 sq.

[223:6] He writes--[Greek: epi pasi kai to pros Antoninon biblidion].

The meaning a.s.signed in the text to [Greek: epi pasi] is generally accepted, but cannot be considered quite certain.

[224:1] Quoted by Euseb. _H.E._ v. 24.

[224:2] See above, p. 218.

[225:1] [Greek: peri tou pascha.] The author of _Supernatural Religion_ speaks of it as 'Melito's work on the Pa.s.sion' (ii. p. 180). This error survives to the sixth edition [but is tacitly corrected in the Complete Edition].

[225:2] Euseb. _H.E._ iv. 26. This reference serves for all the facts relating to Melito, which are derived from Eusebius, unless otherwise stated. There is a little difficulty respecting the exact t.i.tles of the works in one or two cases owing to various readings; but the differences are not important enough to be considered here.

[225:3] These t.i.tles are taken from Anastasius of Sinai, and from the Syriac fragments.

[226:1] _S.R._ II. p. 174 sq.

[227:1] See above, p. 177.

[227:2] See above, p. 104 sq, where the arguments of our author against the genuineness of the Epistle are refuted.

[227:3] Justin Martyr _Apol._ i. 67 [Greek: ta apomnemoneumata ton apostolon e ta sungrammata ton propheton anaginosketia k.t.l.], compared with _ib._ 66 [Greek: oi apostoloi en tois genomenois hup' auton apomnemoneumasin ha kaletai euangelia].

[228:1] Quoted by Euseb. _H.E._ iv. 23.

[228:2] The only complete collection of the fragments of Melito is in Otto _Corp. Apol. Christ._ ix. p. 374 sq.

[228:3] _S.R._ II. p. 180.

[229:1] For an account of these writings see Otto, p. 390 sq, p. 402 sq.

[229:2] Quoted by Jerome _Vir. Ill._ 24.

[230:1] Euseb. _H.E._ v. 28.

[230:2] Migne's _Patrol. Graec._ x.x.xix. p. 228 sq.

[231:1] St Luke iii. 23.

[232:1] Given in Pitra's _Spicil. Solesm._ ii. p. lix. sq, and in Cureton's _Spicil. Syr._ p. 53 sq. See also Otto, p. 420.

[232:2] The translators. .h.i.therto (Renan, Cureton, Sachau) have rendered this expression by the singular '_in voce_, in the voice.' But this makes no sense; and I can hardly doubt that it should be translated as I have given it, though the _ribui_, the sign of the plural, seems to have disappeared in the existing Syriac text. We have here the distinction between [Greek: phone] and [Greek: logos], on which writers of the second and third centuries delighted to dwell. It occurs as early as Ignatius _Rom._ 2 (the correct reading). They discovered this distinction in John i. 1, 14, 23, where the Baptist is called [Greek: phone boontos], while Christ is [Greek: ho Logos].

[234:1] _S.R._ II. p. 184. Our author has stated just before: 'It is well known that there were many writers' ['other writers' Compl. Ed.]

'in the early Church bearing the names of Melito and Miletius or Meletius, which were frequently confounded.' It is dangerous always to state a sweeping negative; but I am not aware of any other writer in the early Church bearing the name of Melito.

[235:1] Justin Martyr _Dial._ -- 61 (p. 284).

[235:2] Justin Martyr _Dial._ -- 34 (p. 251).

[235:3] Justin Martyr _Dial._ -- 100 (p. 327).

[236:1] Justin Martyr _Dial._ -- 100 (p. 327).

[236:2] See _Spicil. Solesm._ I. p. 4. The Syriac abridgment commences in the same way. See _ib._ p. 3.

[237:1] See above, p. 202.

[237:2] _Spicil. Solesm._ I. p. 1.