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y from the best and most numerous copies (_sic_), _so was also the case with Ammonius_ when he formed his Harmony in the preceding century."(220) (The opposite page exhibits an _exact Fac-simile_, obtained by Photography, of fol. 113 of EVAN. COD. L, ("Codex Regius," No. 62,) at Paris; containing S. Mark xvi. 6 to 9;--as explained at pp. 123-4. The Text of that MS. has been published by Dr. Tischendorf in his "Monumenta Sacra Inedita," (1846, pp. 57-399.) See p. 206.) [[Illustration: Codex Regius facsimile page.]] (The original Photograph was executed (Oct. 1869) by the obliging permission of M. de Wailly, who presides over the Manuscript Department of the "Bibliotheque." He has my best thanks for the kindness with which he promoted my wishes and facilitated my researches.) (It should perhaps be stated that _the margin_ of "Codex L" is somewhat ampler than can be represented in an octavo volume; each folio measuring very nearly nine inches, by very nearly six inches and a half.) A new and independent authority therefore is appealed to,--one of high antiquity and evidently very great importance,--Ammonius of Alexandria, A.D. 220. But Ammonius has left behind him _no known writings whatsoever_. What then do these men mean when they appeal in this confident way to the testimony of "Ammonius?" To make this matter intelligible to the ordinary English reader, I must needs introduce in this place some account of what are popularly called the "Ammonian Sections" and the "Eusebian Canons:" concerning both of which, however, it cannot be too plainly laid down that nothing whatever is known beyond what is discoverable from a careful study of the "Sections" and "Canons" themselves; added to what Eusebius has told us in that short Epistle of his "to Carpianus,"--which I suppose has been transcribed and reprinted more often than any other uninspired Epistle in the world. Eusebius there explains that Ammonius of Alexandria constructed with great industry and labour a kind of Evangelical Harmony; the peculiarity of which was, that, retaining S. Matthew's Gospel in its integrity, it exhibited the corresponding sections of the other three Evangelists by the side of S. Matthew's text. There resulted this inevitable inconvenience; that the sequence of the narrative, in the case of the three last Gospels, was interrupted throughout; and their context hopelessly destroyed.(221) The "Diatessaron" of Ammonius, (so
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