[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.