on this modified interpretation of my statement its correctness may be literally maintained. To the five names quoted as recognizing the priority of the Syriac Epistles may be added those of Milman, Böhringer, De Pressensé, and Dr. Tregelles, which immediately occur to me. But I must ask upon what ground he limits my remark to those who absolutely admit the genuineness? I certainly do not so limit it, but affirm that a majority prefer the three Curetonian Epistles, and that this majority is made up partly of those who, denying the authenticity of any of the letters, still consider the Syriac the purest and least adulterated form of the Epistles. This will be evident to any one who reads the context. With regard to the latter (2) part of the sentence, I will at once say that "most" is a slip of the pen for "many," which I correct in this edition. Many of those who deny or do not admit the authenticity prefer the Curetonian version. The Tubingen school are not unanimous on the point, and there are critics who do not belong to it. Bleek, for instance, who does not commit himself to belief, considers the priority of the Curetonian "im höchsten Grade wahrscheinlich.,, Volkmar, Lipsius, and Rumpf prefer them. Dr. Light-foot says:—
"The case of Lipsius is especially instructive, as illustrating this point. Having at one time maintained the priority and genuineness of the Curetonian letters, he has lately, if I rightly understand him, retracted his former opinion on both questions alike."(2)
Dr. Lightfoot, however, has not rightly understood him. Lipsius has only withdrawn his opinion that the Syriac letters are authentic, but whilst now asserting that in all their forms the Ignatian Epistles are spurious, he still
maintains the priority of the Curetonian version. He first announced this change of view emphatically in 1873, when he added: "An dem relativ grossern Alter der syrischen Textgestalt gegenuber der kürzeren griechischen
halte ich ubrigens nach wie vor fest"(1) In the very paper to which Dr. Lightfoot refers Lipsius also again says quite distinctly: "Ich bin noch jetzt überzeugt, dass der Syrer in zahlreichen Fallen den relativ ursprünglichsten Text bewahrt hat (vgl. meine Nachweise in Niedner's Zeitschr. S. 15fl)."(2) With regard to the whole of this (2) point, it must be remembered that the only matter in question is simply a shade of opinion amongst critics who deny the authenticity of the Ignatian Epistles in all forms.
Dr. Lightfoot, however, goes on "to throw some light on this point" by analysing my "general statement of the course of opinion on this subject given in an earlier passage."(3) The "light" which he throws seems to pass through so peculiar a medium, that I should be much rather tempted to call it darkness. I beg the reader to favour me with his attention to this matter, for here commences a serious attack upon the accuracy of my notes and statements, which is singularly full of error and misrepresentation. The general statement referred to and quoted is as follows:—
"Those three Syriac epistles hive been subjected to the severest scrutiny, and many of the ablest critics have pronounced them to be the only authentic Epistles of Ignatius, whilst others, who do not admit that even these are genuine letters emanating from Ignatius, still prefer them to the version of seven Greek epistles, and consider them the most ancient form of the letters which we possess.(1) As early as the sixteenth century, however, the strongest doubts were expressed regarding the authenticity
of any of the epistles ascribed to Ignatius. The Magdeburg Centuriators first attacked them, and Calvin declared (p. 260) them to be spurious,(1) an opinion fully shared by Chemnitz, Dallseus, and others, and similar doubts, more or less definite, were expressed throughout the seventeenth century,(2) and onward to comparatively recent times,(3) although the means of forming a judgment were not then so complete as now. That the epistles were interpolated there was no doubt. Fuller examination and more comprehensive knowledge of the subject have confirmed earlier doubts, and a large mass of critics recognize that the authenticity of none of these epistles can be established, and that they can only be considered later and spurious compositions.(4)"(1)