[209:3] Euseb. H.E. iii. 39 [Greek: eph' has tous philomatheis anapempsantes anankaiôs nun prosthêsomen, k.t.l.], and again, [Greek: tauta d' hêmin anankaiôs pros tois ektetheisin epitetêrêsthô].
[210:1] This argument to St John's Gospel was published long ago by Cardinal Thomasius (Op. I. p. 344); but it lay neglected until attention was called to it by Aberle Theolog. Quartalschr. xlvi. p. 7 sq (1864), and by Tischendorf Wenn wurden etc.
[210:2] Overbeck's article is in Hilgenfeld's Zeitschr. f. Wissensch. Theol. p. 68 sq (1867). The notice relating to the four Maries will be found in Routh Rel. Sacr. I. p. 16.
[211:1] Einleitung p. 63 (1875); comp. Zeitschr. f. Wissensch. Theol. xviii. p. 269 (1875).
[211:2] I verified this for myself ten years ago, and published the result in the first edition of my Galatians, p. 459 sq (1865). About the same time Dr. Westcott ascertained the fact from a friend, and announced it in the second edition of his History of the Canon.
[211:3] This fragment was first published by Nolte Theolog. Quartalschr. xliv. p. 466 (1862). It will be found in the collection of fragments of Papias given by Hilgenfeld Zeitschr. f. Wissensch. Theol. (1875), p. 258.
[212:1] This solution of the difficulty by means of a lacuna was suggested to me by a friend. In following up the suggestion, I have inserted the missing words from the parallel passage in Origen, to which Georgius Hamartolos refers in this very context: in Matth. tom. xvi. 6 (III. p. 719 sq, Delarue), [Greek: pepôkasi de potêrion kai to baptisma ebaptisthêsan hoi tou Zebedaiou huioi, epeiper Hêrôdês men apekteinen Iakôbon ton Iôannou machaira, ho de Rhômaiôn basileus, hôs hê paradosis didaskei, katedikase ton Iôannên marturounta dia ton tês alêtheias logon eis Patmon tên nêson.] It must be noticed that Georgius refers to this passage of Origen as testimony that St John suffered martyrdom, thus mistaking the sense of [Greek: marturounta]. This is exactly the error which I suggested as an explanation of the blundering notice of John Malalas respecting the death of Ignatius (see above p. 79).
[213:1] See Lipsius Die Quellen der Aeltesten Ketzergeschichte p. 237 (1875). Though the notice in Clem. Alex. Strom. vii. 17 (p. 898) makes Marcion a contemporary of the Apostles, there is obviously some error in the text. All other evidence, which is trustworthy, assigns him to a later date. The subject is fully discussed by Lipsius in the context of the passage to which I have given a reference. See also Zahn in Zeitschr. f. Hist. Theol. 1875 p. 62.
[213:2] Aberle suggested 'exegeseos,' for which Hilgenfeld rightly substituted 'exegeticis.' This was before he adopted Overbeck's suggestion of the spurious Papias.
[213:3] The photographs, Nos. 3, 7, 10, 20, in the series published by the Palæographical Society, will show fairly what I mean.