[72:2] I. p. 265.
[73:1] The Roman Epistle indeed has been separated from its companions, and is imbedded in the Martyrology which stands at the end of this collection in the Latin Version, where doubtless it stood also in the Greek, before the MS of this latter was mutilated. Otherwise the Vossian Epistles come together, and are followed by the confessedly spurious Epistles in the Greek and Latin MSS. In the Armenian all the Vossian Epistles are together, and the confessedly spurious Epistles follow. See Zahn Ignatius von Antiochien p. 111.
[73:2] I. p. 262.
[73:3] p. 164.
[73:4] Ign. Rom. 5, where the words [Greek: egô ginôskô nun archomai mathêtês einai] are found in Eusebius as in the Vossian Epistles, but are wanting in the Curetonian. There are other smaller differences.
[74:1] S.R. I. p. 269.
[74:2] S.R. I. p. 267.
[75:1] This objection is well discussed by Zahn Ignatius von Antiochien p. 278 sq (1873), where our author's arguments are answered by anticipation substantially as I have answered them in the text. I venture to call attention to this work (which does not appear yet to have attracted the notice of English writers) as the most important contribution to the Ignatian literature which has appeared since Cureton's publications introduced a new era in the controversy. Zahn defends the genuineness of the Vossian Epistles.
[76:1] Ruinart Acta Martyrum Sincera p. 134 sq. (Ratisbon, 1859.)
[76:2] Ruinart p. 141. 'Praepositus carceris, qui nos magni facere coepit … multos fratres ad nos admittebat, ut et nos et illi invicem refrigeraremus,' p. 144. 'Tribunus … jussit illos humanius haberi, ut fratribus ejus et ceteris facultas fieret introeundi et refrigerandi cum eis.'