to a later period under the episcopate
of Victor (+198-199).' [So also in the Complete Edition.] The italics
are my own.

[262:1] Our author sums up thus (II. p. 203 sq); 'The state of the case,
then, is as follows: We find a coincidence in a few words in connection
with Zacharias between the Epistle [of the Churches of Vienne and Lyons]
and our Third Gospel; but so far from the Gospel being in any way
indicated as their source, the words in question are, on the contrary,
in association with' ['connected with' Compl. Ed.] 'a reference to
events unknown to our Gospel, but which were indubitably chronicled
elsewhere. It follows clearly, and _few venture to doubt the fact_, that
the allusion in the Epistle is to a Gospel different from ours, and not
to our third Synoptic at all.' Of 'the events unknown to our Gospel' I
have disposed in the text. But the statement which I have italicized is
still more extraordinary. I am altogether unable to put any
interpretation upon the words which is not directly contradictory to the
facts, and must therefore suppose that we have here again one of those
extraordinary misprints, which our author has pleaded on former
occasions. As a matter of fact, the references to the Third and Fourth
Gospels in this letter are all but universally allowed, even by critics
the least conservative. They are expressly affirmed, for instance, by
Hilgenfeld (_Einleitung_ p. 73) and by Scholten (_Die aeltesten
Zeugnisse_ p. 110 sq). [In the Complete Edition the last sentence is
considerably modified and runs as follows; 'As part of the passage in
the Epistle, therefore, could not have been derived from our third
Synoptic, the natural inference is that the whole emanates from a
Gospel, different from ours, which likewise contained that part.']

[263:1] _S.R._ II. p. 474.

[264:1] Iren. iii. 3. 4, 'Whom we also saw in early life ([Greek: en te
prote hemon helikia)]; for he survived long ([Greek: epipolu gar
paremeine]), and departed this life at a very great age ([Greek: panu
geraleos]) by a glorious and most notable martyrdom.' This passage
suggests the inference that, if Polycarp had not had a long life,
Irenaeus could not have been his hearer; but it cannot be pressed to
mean that Polycarp was already in very advanced years when Irenaeus saw
him, since the words [Greek: panu geraleos] refer, not to the period of
their intercourse, but to the time of his martyrdom. A comparison with a
parallel expression