[405:3] Thus Bunsen, in his "Ignatius von Antiochen und seine Zeit," says—"At the present stand-point of the criticism of Ignatius, this passage can only be a witness against itself." And, again—"The forger of Ignatius has interpolated this passage." And, again—"The connexion is entirely broken by that interpolation." (Pp. 108, 109.) Viewed as a postscript, it is not remarkable that the transition should be somewhat abrupt.
[405:4] "Et de ipso Ignatio, et de his qui cum eo sunt, quod certius agnoveritis, significate."
[406:1] See the "Acts of his Martyrdom," § 10, 12.
[406:2] See this "Epistle," § 1, 9.
[406:3] "Epistolas sane Ignatii, quae transmissae sunt vobis ab eo, et alias, quantascunque apud nos habuimus, transmisimus vobis." According to the Greek of Eusebius we should read "The letters of Ignatius which were sent to us ([Greek: hêmin]) by him." Either reading is alike perplexing to the advocates of the Syriac version of the Ignatian epistles. See Jacobson, ii. 489, not. 5.
[406:4] See a preceding note, p. 405.
[407:1] It would seem that only two Greek copies are known to exist, both wanting the concluding part. See Cotelerius, vol. ii. p. 186, note 1.
[407:2] It is not easy to understand the meaning of the passage—"Si habuerimus tempus opportunum, sive ego, seu legatus quem misero pro vobis." Some words seem to be wanting to complete the sense.
[407:3] [Greek: Smurnan] for [Greek: Surian]. In the beginning of the Epistle from Smyrna concerning Polycarp's martyrdom, the Church is said to be—[Greek: hê paroikousa Smurnan.] The very same mistake has been made in another case. Thus, in an extract published by Dr Cureton from a Syriac work, Polycarp is called Bishop in Syria, instead of in Smyrna. See "Corpus Ignatianum," p. 220, line 5 from the foot. Such mistakes in manuscripts are of very frequent occurrence. See "Corpus Ignatianum," pp. 278, 300. A more extraordinary blunder, which long confounded the critics, has been recently corrected by Dr Wordsworth. See his "St. Hippolytus," pp. 318, 319, Appendix.
[409:1] Pearson alleges that the reason why Tertullian does not quote Ignatius against the heretics was because he did not require his testimony! He had, forsooth, apostolic evidence. "Quasi vero Ignatii testimonio opus esset ad eam rem, cujus testem Apostolum habuit." "Vindiciae," Pars. prima, caput. xi. He finds it convenient, however, to mention Hermas, Clement of Rome, Justin Martyr, and many others.