Museum, and has recently been published entire
by Dr Phillips, _The Doctrine of Addai_ (London, 1876), from a St
Petersburgh MS. In the British Museum MS which contains this part, the
word is corrupted into _Ditornon_, which has no meaning; but Cureton
conjectured that the reading was _Diatessaron_ (see pp. 15; 158), and
his conjecture is confirmed by the St Petersburgh MS, which distinctly
so reads (see Phillips, p. 94). In the Armenian version (_Lettre
d'Abgare_, Venise, 1868, p, 41), a mention of the _Trinity_ is
substituted. This would seem to be a still further corruption; and, if
so, it presents a parallel to the _Diapente_ in the text of Victor of
Capua, mentioned below.

[279:1] Wright's _Catalogue_ pp. 1082, 1083.

[279:2] Euseb. _H.E._ i. 13.

[279:3] See a valuable article by Zahn in the _Goetting. Gelehrte
Anzeigen_, February 6, 1877, p. 161 sq. On this document I am unable to
accept the conclusion of Cureton and of Dr Phillips, that the work
itself is a much earlier and authentic document, and that the passages
containing these anachronisms are interpolations.

[280:1] The exact date of his death is given in a Syriac MS in the
British Museum (Wright's _Catalogue_ p. 947) as 'Ann. Graec. 684.'

[280:2] Assem. _Bibl. Orient._ ii. p. 159 sq. The English reader should
be warned that Assemani's translations are loose and often misleading.
More correct renderings are given here.

[281:1] Euseb. _Op._ iv. p. 1276 (ed. Migne) [Greek: Ammonios men ho
Alexandreus ... to dia tessaron hemin kataleloipen euangelion, to kata
Matthaion tas homophonous ton loipon euangeliston perikopas paratheis,
hos ex anankes sumbenai ton tes akolouthias heirmon ton trion
diaphtharanai, hoson epi to huphei anagnoseos]--_i.e._ 'He placed side by
side with the Gospel according to Matthew the corresponding passages of
the other Evangelists, so that as a necessary result the connection of
sequence in the three was destroyed, so far as regards the order
(texture) of reading.'

[281:2] Assem. _Bibl. Orient._ ii. p. 158. See Hilgenfeld _Einleitung_
p. 77.

[281:3] The confusion of later Syrian writers may be explained without
difficulty:--

(i) Bar-Hebraeus in the latter half of the thirteenth century (Assem.
_Bibl. Orient._ i. p. 57 sq) writes: 'Eusebius of Caesarea, seeing the
corruptions which Ammonius of Alexandria introduced into the Gospel of
the _Diatessaron_, that is _Miscellanies_, which commenced, _In the
beginning was th