[29] Ibid. p. 51-6.
[30] Ibid. p. 177-8.
[31] Also in Ammonius the presbyter, A.D. 458—see Cramer's Cat. p. 334-5, last line. Λογου is read besides in the cursives Act. 36, 96, 105.
[32] I look for an approving word from learned Dr. Field, who wrote in 1875—'The real obstacle to our acquiescing in the reading of the T.R. is, that if the words ουδε εχω had once formed a part of the original text, there is no possibility of accounting for the subsequent omission of them.' The same remark, but considerably toned down, is found in his delightful Otium Norvicense, P. iii, p. 84.
[33] B and C read—αλλ' ουδενος λογου ποιουμαι την ψυχην εμαυτω: which is exactly what Lucifer Calarit. represents,—'sed pro nihilo aestimo animam meam caram esse mihi' (Galland. vi. 241).
[34] [Symbol: Aleph] reads—αλλ' ουδενος λογον ποιουμαι την ψυχην τιμιαν εμαυτω 'ως τελειωσω τον δρομον μου.
[35] 'Sed nihil horum (τουτων is found in many Greek Codd.) vereor, nee facio animam meam pretiosiorem quam me.' So, the Cod. Amiat. It is evident then that when Ambrose (ii. 1040) writes 'nec facio animam meam cariorem mihi,' he is quoting the latter of these two clauses. Augustine (iii1. 516), when he cites the place thus, 'Non enim facto animam meam preliosiorem quam me'; and elsewhere (iv. 268) 'pretiosam mihi'; also Origen (interp. iv. 628 c), 'sed ego non facto cariorem animam meam mihi'; and even the Coptic, 'sed anima mea, dico, non est pretiosa mihi in aliquo verbo':—these evidently summarize the place, by making a sentence out of what survives of the second clause. The Latin of D exhibits 'Sed nihil horum cura est mihi: neque habeo ipsam animam caram mihi.'
[36] Dr. Field says that it may be thus Graecized—αλλ' ουδενα λογον ποιουμαι, ουδε λελογισται μοι ψυχη τι τιμιον.
[37] ii. 296 e,—exactly as the T.R.
[38] Exactly as the T.R., except that he writes την ψυχην without μου (ix. 332). So again, further on (334 b), ουκ εχω τιμιαν την εμαυτου ψυχην. This latter place is quoted in Cramer's Cat. 334.