ations afterwards.

[252:1] They are called 'trilingues,' Varro in Isid. _Etym._ xv. 1.

[252:2] It is preserved in great part by Eusebius, _H.E._ v. 1, and may
be read conveniently in Routh _Rel. Sacr._ I. p. 295 sq.

[253:1] See the references in Tillemont _Memoires_ II. p. 343.

[253:2] Euseb. _H.E._ v. 3.

[253:3] Euseb. _H.E._ v. 4.

[254:1] Euseb. _H.E._ v. 24.

[255:1] _S.R._ II. p. 201. In earlier editions the words are translated
'the testimony of the elder Zacharias;' but in the sixth I find
substituted 'the testimony borne to the elder Zacharias.' The adoption
of this interpretation therefore is deliberate. [In the Complete Edition
(II. p. 199 sq) the rendering 'borne by the elder Zacharias' is
substituted for the above, and defended at some length.]

[256:1] _Protev._ 23. See Tischendorf _Evang. Apocr._ p. 44.

[257:1] _S.R._ II. p. 203. So previously (p. 202), 'his martyrdom,
_which Luke does not mention_.' I have already had occasion to point out
instances where our author's forgetfulness of the contents of the New
Testament leads him into error; see above, p. 125. Yet he argues
throughout on the assumption that the memory of early Christian writers
was perfect. [The whole section is struck out in the Complete Edition.]

The _Protevangelium_ bears all the characteristics of a romance founded
partly on notices in the Canonical Gospels. Some passages certainly are
borrowed from St Luke, from which the very words are occasionally taken
(_e.g._ Sec.Sec. 11, 12); and the account of the martyrdom of Zacharias is
most easily explained as a fiction founded on the notice in Luke xi. 51,
the writer assuming the identity of this Zacharias with the Baptist's
father. I have some doubts about the very early date sometimes assigned
to the _Protevangelium_ (though it may have been written somewhere about
the middle of the second century); but, the greater its antiquity, the
more important is its testimony to the Canonical Gospels. At the end of
Sec. 19 the writer obviously borrows the language of St Thomas in John xx.
25. This, as it so happens, is the part of the _Protevangelium_ to which
Clement of Alexandria (_Strom._ vii. p. 889) refers, and therefore we
have better evidence for the antiquity of this, than of any other
portion of the work.

[258:1] _S.R._ II. p. 381.

[259:1] _S.R._ II. p. 200; 'The two communities [of Vienne and Lyons]
some time after addressed an Epistle to their brethren in Asia and
P