THE 
 
 DIATESSARON OF TATIAN 
 
 3. ZBZIEIMIIFIHIIEILjIL., 33 -ID. 
 
 lifornia 
 
 onal 
 
 Ity
 
 THE 
 
 DIATESSARON OF TATIAN 
 
 A HARMONY OF THE FOUR HOLY GOSPELS COMPILED 
 
 IN THE THIRD QUARTER OF THE 
 
 SECOND CENTURY; 
 
 NOW FIRST EDITED IN AN ENGLISH FORM 
 
 WITH 
 
 INTRODUCTION AND APPENDICES. 
 
 REV. SAMUEL HEMPHILL, B.D., 
 
 PROFESSOR OF BIBLICAL GREEK IN THF. UNIVERSITY OF DUBLIN. 
 
 LONDON : 
 
 HODDER & STOUGHTON, 
 27 PATERNOSTER Row. 
 
 DUBLIN : 
 
 WILLIAM M c G E E, 
 18 NASSAU STREET. 
 
 1888. 
 Entered at Stationers' HaU.\ [All Rights Resen<ed.
 
 PRINTED BY 
 
 SEALY, BKYEKS AND WALKKR, 
 
 MIDDLE ABBKY STItBET, 
 
 DUBLIN.
 
 TO MY FATHER, 
 
 ROBERT HEMPHILL, 
 
 OF 
 SPRINGHILL, IN THE COUNTY TIPPERARY : 
 
 A MEMBER OF THE GENERAL SYNOD 
 
 OF THE CHURCH OF IRELAND 
 EVER SINCE ITS FIRST SESSION : 
 A SUPPORTER OF THE CAUSE OF THE ORPHAN 
 A RELIABLE FRIF.ND : 
 
 AND 
 A GOOD FATHER. 
 
 2093548
 
 PREFACE, 
 
 THE materials of a patchwork must exist before the 
 patchwork itself. The shells and pebbles which we find 
 embedded in the matrix of a conglomerate rock, must first 
 have had a separate existence grinding themselves smooth 
 on the troubled sea-shore. So it is but a truism to say, 
 that the records which Tatian knew and valued as the 
 authentic form of apostolic tradition, and from which he 
 compiled his Harmony, must have had an assured position 
 in his time. He knew at any rate he used no others. 
 And he was the friend and pupil of Justin Martyr. They 
 lived and taught in the same city ; were received in the 
 same circle of acquaintances ; were persecuted by the same 
 enemies ; worshipped perhaps hid in the same catacombs. 
 And when the friends wanted to strengthen or comfort one 
 another, in the face of danger or difficulty, we may well 
 believe that they quoted the Saviour's words, and recounted 
 His deeds, out of the same Gospels. 
 
 But to admit that the Gospels of Tatian were the Gospels 
 of Justin, is to bring them back to the very threshold of the 
 first century, to a period in which very many personal 
 friends of the apostles must have been alive, and able to 
 testify to the genuineness of their writings. 
 
 It has been an ever-increasing pleasure to me to work at 
 this little book : and, though keenly sensible of its faults 
 and failings, still I cannot but take a certain pride in it, as 
 
 b
 
 iv TATIAWS GOSPEL DIATESSARON. 
 
 the first edition in which the earliest Harmony of the 
 Gospels has become accessible in any form to the English 
 student. 
 
 I have most thankfully to express my obligations to 
 Dr. Salmon, Provost of Trinity College, and to Dr. Gwynn, 
 Regius Professor of Divinity in the University of Dublin, 
 for their unfailing kindness in helping and encouraging me 
 at various times during my study of the subject. Dr. Stokes, 
 Professor of Ecclesiastical History, has also shown most 
 genuine sympathy and interest in the work. While among 
 my contemporaries, I have to acknowledge valuable 
 help from the Rev. William Colgan, and the Rev. H. 
 Jackson Lawlor, B.D. ; to the latter of whom it is due to 
 say, that his kind and acute criticisms have contributed 
 to make the book less unworthy of consideration by 
 
 competent judges. 
 
 S. H. 
 
 TRINITY COLLEGE, DUBLIN, 
 igeA October, 1888.
 
 CONTENTS, 
 
 PAGE. 
 
 INTRODUCTION. 
 
 i. The Man Tatian ... ... vii. 
 
 n. The Diatessaron in the Early Church ... x. 
 
 in. The Recovery of the Diatessaron ... xx. 
 
 TATIAN'S GOSPEL DIATESSARON, the contents in- 
 dicated according to the Arabic, and the 
 fragments contained in the Commentary of 
 Ephraem Syrus translated and arranged ... i 
 
 \PPENDIX A. 
 
 The Hypothesis of a Greek Original ... 53 
 
 APPENDIX B. 
 
 The Capita of the Latin Harmony, reprinted 
 
 from Ranke's edition of the Codex Fuldensis 55 
 
 \PPENDIX C. 
 
 The Epitome constructed from some Greek 
 
 fragments by Luscinius ... ... 63 
 
 APPENDIX D. 
 
 Western Influence of the Diatessaron in the 
 
 Middle Ages ... ... ... 70 
 
 APPENDIX E. 
 
 Peculiar readings of the Ephraem fragments, in 
 their relation to the Arabic, the Curetonian, 
 and the Peshitto ... ... ... 74
 
 INTRODUCTION 
 
 I. THE MAN TATIAX. 
 
 THE City of Rome the Eternal City, as it is called has 
 witnessed many a strange revolution of the wheel of 
 Fortune. 
 
 This very year a book has there issued from the press, 
 which well illustrates the truth of this remark. It is an 
 Arabic work of the tenth century, a translation of a lost 
 Syriac original ; and it bears on its title page the famous 
 name of "Tatiaris Harmony of the Gospels"^ while its 
 inscription is to Pope Leo XIII. as the choicest offering 
 which the Scribes of the Vatican library could contribute 
 towards the recent celebration of his Jubilee. 
 
 Yet, seventeen centuries ago, what heartburnings the very 
 mention of that same Tatian would have caused in the 
 Church of Rome ! And how many painful incidents could 
 the elder Christians of that city have then recounted, of the 
 controversies which had raged round his person some score of 
 years before, and which had led to his withdrawal from among 
 them, branded with the stigma of heresy, and mayhap 
 denounced by the then Pope as a foe to Christianity ! 
 
 Now, it would be hazardous to assert that these early 
 Roman Churchmen were wrong in the verdict which, 
 informally at least, they pronounced upon the opinions 
 and teaching of Tatian. 
 
 1 Tatiani Evangeliorum Harmoniae Arabice nunc primum ex duplici 
 codice edidit et translatione Latina donavit P. Augustinus Ciasca, &c. 
 Romae, 1888.
 
 viii TATIAWS GOSPEL DIATESSARON. 
 
 We have at present no means of knowing the exact 
 nature of that verdict, still less the grounds on which it 
 rested. 
 
 That Tatian held strange and even heretical notions 
 about the spirit-world ; unworthy conceptions of the Creator ; 
 and unholy and debased views of marriage, must be con- 
 ceded 1 ; and from all that we can learn about the natural 
 temper and disposition of the man, they would probably lead 
 him to expound and enforce these with extraordinary 
 warmth and even bitterness, 2 to the great detriment of 
 concord, and the consequent weakening of the Church. 
 Still, as we have to depend on the statements of adversaries 
 only, the greater part of his own voluminous writings 3 having 
 perished, we are surely justified in thinking that popular 
 prejudice, then as now, may have had a large share in the 
 preparation of the hated roll of heretics ; and that Tatian 
 was far from being as black as he was painted in the con- 
 troversial treatises of a later age. 
 
 Allowance must also be made for one whose life was so 
 chequered. 
 
 Born early in the second century in the far East ; trained 
 not only in his native Syriac, but in the philosophy and 
 polite literature of the Greeks ; filled, while yet a boy, with 
 an insatiable thirst for knowledge ; a traveller, like Mahomet, 
 through many countries in search of truth ; initiated into 
 the inner mysteries of the heathen cults ; and then at last 
 when weary and heart-sick with the cruelty, immorality and 
 dishonesty of paganism, captivated and entranced by the 
 simple charm of the Sacred Scriptures the barbaric letters 
 upon which by a Divine chance he one day lighted. 
 
 We next find him at Rome an ardent convert, and a pupil 
 
 1 For the allusions to Tatian's life and opinions see Iren. i. 28. I. 
 and iii. 23. 8. Rhodon in Euseb. H.E. v. 13 : Clem. Al. Strom, iii. 12 : 
 Euseb. H.E. iv. 29 : Epiph. Haer. 46. i : Jerome de vir. il. 29., Praef. 
 in Com. in Tit., adv. Jovin. i. 3 : Theodoret Haer. Fab. i. 20 : besides 
 what Tatian says of himself in his Oratio contra Graecos ciiaps. 29, 
 35. 42. 
 
 2 See Oratio Chaps. 2, 3, 8, 10, 14, &c., for his methods of controversy 
 against the heathen. 
 
 3 Eusebius. H.E. iv. 29, says that he left a great multitude of writ- 
 ings; and alludes to his work on the Pauline epp. Rhodon I.e. 
 mentions his work on problems connected with the hidden and obscure 
 things of the sacred writings. Clement I.e. mentions a work by him on 
 Christian perfection : and the Oratio itself mentions a zoological treatise 
 by its author. Chap. 15.
 
 INTRODUCTION. 
 
 of the sainted Justin, whose martyrdom he very nearly 
 shared. Like Justin also, he gave public instruction in 
 Christianity, and wrote a powerful and most interesting 
 Apology, the only work of his which has hitherto been 
 recognized as extant. 1 
 
 It is from the autobiographical portion of this Apology 
 that we glean what little we know of his early life and con- 
 version 2 ; but incidentally also from its abrupt, incisive, and 
 unusual tone, we are able to gather much about the character 
 of the writer. 3 
 
 Unlike the broad and philosophic Justin, Tatian flings 
 from him every vestige of respect for Greek literature and 
 culture. His " Apology " is one sarcastic exposure of the 
 weakness and wickedness of heathenism. The vials of his 
 irony and anger are poured forth to such an extent that we 
 insensibly think of him as a man of audacious, uncompro- 
 mising, and peculiar mind, neither caring for the feelings, 
 nor respecting the traditions of those from whom he had for 
 ever separated ; and whom he had come to 'regard with a 
 scorn which sought no disguise. 
 
 Now the suspicion is irresistible that the bitterness and 
 narrowness with which he thus attacked paganish! in his 
 Apology, may in later years have sprung up afresh and 
 widened the breach which his unusual opinions were already 
 causing in the Roman Church. At any rate he left Rome, 
 as I have said, smarting under the accusation of heresy, and 
 being made to feel that his influence for good had outlived 
 itself; and after perhaps many wanderings, at last settled 
 down in his native Mesopotamia, 4 where his "views" would 
 create no alarm, and where he could feel perfectly free to 
 preach the blessed Gospel after his own notions to his still 
 unevangelized countrymen. What a lesson for persons who 
 nowadays strike out separate paths for themselves in 
 religion, and shrink not from sowing disunion, and rending 
 the Body of Christ at home, while the hundreds of millions 
 of heathen lie open before them, stretching out their hands 
 in vain, and crying bitterly for teachers. 
 
 Of Tatian's last years we are left entirely to conjecture, 
 nor can we be certain of either the place or the date of his 
 
 1 The best ed. of the Oratio is Otto. Corpus Apologetarum, 
 Vol. vi. Jena. 1851. 
 
 2 Especially chapters 29. 35, 42. 
 
 3 See Prof. Fuller, Art. TATIAN, Encyc. Brit., 1887. 
 
 4 Epiph. I.e.
 
 x TA TSAN'S GOSPEL DIA TESSARON. 
 
 death. 1 But this we do know, that his name never recovered 
 its popularity at Rome, or in the Greek and Latin Churches 
 generally, where for many centuries he was viewed with 
 that peculiar dislike and distrust which inevitably gather 
 round a man on whom public opinion has once imprinted 
 its ominous brand of "heretic." 
 
 Such then is an outline of Tatian's life : the Christian 
 portion of which is thus seen to resolve itself into two 
 distinct periods, the Roman or Western, in which he 
 lectured and wrote in behalf of Christianity, and attained 
 unpleasant notoriety as a heretic ; and the Syrian or Eastern, 
 in which he probably spent the rest of his days preaching 
 the gospel on the banks of the Euphrates. 
 
 II. THE DIATESSARON IN THE EARLY CHURCH. 
 
 WE have seen Tatian as a teacher at Rome, and have 
 followed him into the obscurity of his Eastern retirement. 
 Let us now pass to consider his Diatessaron, or so-called 
 Harmony* of the Four Gospels ; and let us at once face the 
 question, why so little has been hitherto known of it. The 
 answer is simply this, that the Diatessaron has been sought 
 where it did not exist, and therefore could not be found. It 
 has been tacitly assumed, because Tatian taught at Rome, 
 wrote his other works in Greek, (which was the usual 
 language at Rome in his day), and gave a Greek name to 
 his compilation of the Gospels, that therefore it was written 
 in Greek, and belonged in a manner to the western sphere 
 of its author's labours. Yet, from the whole body of western 
 Christian literature which we have before us, it is scarcely 
 possible to glean any allusion at all to the Diatessaron 
 before the middle of the sixth century, when Victor, Bishop 
 of Capua, found an anonymous Latin Gospel-Harmony and 
 
 1 It is indeed generally believed that he died in the neighbourhood 
 of Edessa, about A.D. 180. For the chronology of Tatian's later years 
 see Zahn. Tatian's Diatessaron Erlangen 1881, pp. 276-292 : Lightfoot 
 Art. in Contemporary Review, May, 1877, p. 1133. For general 
 information about his life see Articles by Dr. Wace in Expositor 1881 
 and 1882 ; Professor Fuller's Art. Tatian in Smith's Diet, of Christian 
 Biog., 1887 ; and Professor Harnack's Art. Tatian in Encyc. Brit. 1888. 
 
 2 It was not a Harmony in the modern sense of the word, but a kind 
 of patchwork Gospel. Its principle was amalgamation not comparison ; 
 to use the words of Lightfoot.
 
 INTRODUCTION. 
 
 inferred that it must be the work of Tatian. 1 Let us 
 divide early Christian literature into Latin, Greek, and 
 Syriac, and see what is the conclusion to be drawn from the 
 evidence of each group as to the sphere where the Diates- 
 saron exercised its influence. 
 
 First as to Latin literature. Not only is there no mention 
 of the Diatessaron in any Latin author before the middle of 
 the sixth century, but we can go so far as to say that 
 Latin Christianity could have known nothing about it 
 before that date. Several Latin writers can be mentioned, 
 who could not have failed to have known and noticed the 
 book, if it had existed in Latin in their day. 2 
 
 Victor of Capua himself is an important witness; for he 
 was skilled in both Greek and Latin, and was a man of 
 considerable eminence as a scholar and controversialist. 3 
 And his solitary reason for attributing his discovery to 
 Tatian, is that he found one passage in Eusebius which spoke 
 of Tatian having compiled a patchwork Gospel, 4 which he 
 judged to be the same, substantially, as that which acci- 
 dentally came into his own hands. Not one other allusion 
 to Tatian's work does Victor mention ; and the conclusion 
 is, that, but for the statement of Eusebius, he would have 
 remained perfectly ignorant that such a work had ever 
 existed. 
 
 Again, Cassiodorus, who was a contemporary of Victor, 
 says nothing about such a work in his Instituta Divina* 
 Neither does Gelasius include it in his Decretum de recipiendis 
 et non recipiendis libris. Jerome is silent as to any Latin 
 version of it in his strictures on the great multiplication of 
 Latin bibles. So is Augustine in his treatise, De consensu 
 Evangelistarum, Nor, finally, is there any allusion to the 
 book in the poet Juvencus, who (A.D. 330) wrote a poetical 
 Gospel History, and had to construct a Harmony for him- 
 self. 5 
 
 i See the work and Victor's preface in Migne Pat. Lat. , vol. 68, or 
 Ranke's edition of the Codex Fuldensis. 1868. 
 
 8 Much of the following is a reproduction of the reasoning of Zahn. 
 Part I. 
 
 3 His " most celebrated work was that on the Paschal Cycle men- 
 tioned by several chroniclers and praised by Bede." smith's Diet, of 
 Xn. Biog. Art. Victor. 
 
 4 Euseb. H. E. iv. 29. 6 Tanavbs crvvd<pfidi> nva. Kal crwayuyfyi/ OVK 
 olS' faces TWV evayyf\l(av irwdfls, rb Ata reffffdptai' TOVTO irpo<Tui>6fta<Tev. 
 o nal irapd riffiv tlffrri vvv <j>fpfrat. 
 
 5 Pat. Lat. vol. xix., p. 52.
 
 xii TATIAN'S GOSPEL DIATESSARON. 
 
 We conclude then that the book exercised no influence 
 on Latin Christianity before the time of Victor ; but that it 
 would have exercised great influence if it had existed in 
 Latin is evident from the experience of the ninth and fol- 
 lowing centuries, as will afterwards be shown ;' therefore it 
 did not exist in Latin, nor did the early Latin Church know 
 anything whatever about it. 
 
 Let us now .glance at Greek Christian literature. Its 
 whole range supplies us with but three references to the 
 Diatessaron. Before we discuss these separately, let us not 
 fail to remark how strange it is that so little influence should 
 have been exercised on Greek Christianity by a Gospel- 
 Harmony, compiled by the author of the celebrated Apology, 
 the friend and companion of Justin Martyr. Judged by the 
 e silentio argument, the Greeks were about as ignorant as the 
 Latins of the nature, or even the existence of the Diatessaron. 
 
 Irenaeus, who held such very strict notions about the 
 necessity of the fourfold narrative, 2 and who would have 
 been shocked at the bare mention of a patchwork Gospel, 
 such as Victor of Capua had found described in Eusebms, 
 though he twice 3 controverts Tatian's opinions, says not 
 one word of his Diatessaron. It is scarcely possible then 
 to conceive that he had ever heard of the book. 
 
 In the last chapter of the fifth book of the History of 
 Eusebius, there are several extensive quotations from an 
 author who has been supposed to be Hippolytus. Now 
 two things may be distinctly proved from the way in which 
 Tatian's name occurs in these extracts. The first of these 
 is that the author could not have been Hippolytus ; for 
 Hippolytus speaks with disfavour of Tatian, and mentions 
 his heresy, whereas the extracts place Tatian's name in the 
 honourable company of Justin, Miltiades, Clement, and many 
 others, who wrote against the heathen on behalf of the truth, 
 and who controverted the heresies of their day. Photius 
 says that the author of these extracts was Caius, and Dr. 
 Salmon 4 strongly inclines to this view. But the second 
 point is of greater importance in the present enquiry. It is 
 this : that the author mentions the fact that the followers 
 of Artemon had shamelessly tampered with Scripture, 5 yet 
 
 1 See Appendix D . 
 
 2 Salmon. Introduction to the N.T. pp. 38-9. 
 
 3 i. 28. I and iii. 23. 8. 
 
 4 Introduction to the N.T. p. 55. 
 
 5 ypatyas fnev Betas a<p6/3(as pepaSiovpyrjicaffi.
 
 INTRODUCTION. 
 
 quotes Tatian as a defender of the faith, thereby proving 
 that he had never heard that he acted in a similar manner. 
 
 But let us get a little closer to the man himself: let us 
 enter the company of those who had personally known him 
 in his better days, and we shall find that though they 
 resented the errors into which he drifted, they never knew 
 of his treatment of the Gospel. 
 
 Rhodon, of Asia Minor, undertook to refute his master's 
 work on the difficulties and contradictions of the Old 
 Testament, 1 yet we never read that he knew of the 
 work in which he sought to present the Evangelical 
 narratives in a form free from difficulties and seeming 
 contradictions. Clement of Alexandria, also a supposed 
 pupil of Tatian, 2 makes several allusions to his heretical 
 views, 3 but preserves an impenetrable silence as to 
 the Diatessaron. So then we have four men of his time, 
 who were intimate with his writings and opinions, and yet 
 never heard of his Gospel-Harmony. The conclusion is that 
 it was not a book which, at first at any rate, exercised much 
 influence on Greek Christianity. But that it did not exercise 
 much influence at a later date is evident from the witness of 
 Hesychius of Jerusalem, more than two centuries later ; 4 for 
 he says that anyone couldmake a Harmony of all the history, 5 
 but he never mentions one as having been already made ; 
 which is tolerably clear proof that he had never heard of 
 the Dialessaron. 
 
 Let us now consider the three passages of Greek literature 
 which mention the Diatessaron. They are passages of Eusebius 
 (see above), Epiphanius, and Theodoret. And, so far as their 
 evidence is concerned, the conclusion is only confirmed, 
 that the influence of the Diatessaron on Greek Christianity 
 was nil. Theodoret though he wrote his work on Heresies 
 in Greek, was the Bishop of a Syrian diocese, and must 
 be taken as representing Syrian not Greek Christianity. 
 Epiphanius spoke Syriac as his native language, and is 
 
 1 Euseb. H.E. v. 13. 
 
 2 Strom, i. I. where he mentions that one of his teachers was "an 
 Assyrian." cf. Oratio ch. I. 
 
 3 Strom, iii. 12. 
 
 4 He was called " the Theologian," see Smith's D.C.B. 
 
 5 In Dom. res., Combefis, Auct. nov. i. 765, D. Sore Svt/aa-9at 
 nva. /caret Tr/y T&V Kaupaiv rd^iv TO. Trap' eKtiffrov yeypa/n/afva ffvvBeira 
 fi'iav ap/j.oviav K. ft> trtC/xa 7ra<TT)s rrjs Iffroplcu epyaffaffBai, Ka.Qa.irep tvbs rb 
 irav yeypacpdros K. ou iro\\>v. 
 
 Zahn. p. 31, note I, misquotes, ira,<rr)s terrapins.
 
 xiv TATIAWS GOSPEL DIATESSARON. 
 
 therefore not a pure representative of Western ideas and 
 knowledge. And Eusebius was a man of such wide 
 acquaintance with the history and literature of both the 
 East and West (though probably not a good Syriac scholar), 
 that the fact of his knowing a work would not prove that it 
 was generally known by other Greeks of his day. 
 
 We shall, however, take Eusebius and Epiphanius as 
 fair representatives of Greek Church literature, and examine 
 their evidence as to the Diatessaron. Eusebius says : 
 
 "Tatian composed a sort of connexion and compilation, 1 I know 
 not how, of the Gospels : and called it rb Stct rfffcrdpuv. This work is 
 current in some quarters even to the present day." 
 
 Now Zahn and other good critics regard it as certain from 
 these words that Eusebius himself had never seen the Diates- 
 saron. He calls it a sort of connexion and compilation of 
 the Gospels, and he vaguely states that this work is current 
 in some quarters, (or among some persons), even to the 
 present day ; giving us no hint as to where it was current, 
 the kind of persons who used it, or the language in which it 
 was written. Again consider the confession of ignorance 
 which seems to be contained in the phrase, " I know not 
 how" (OVK oT8' OTTOS). It is, indeed, true that so high 
 an authority as Bishop Lightfoot urges that this expression 
 in idiomatic English signifies " I cannot think what he 
 was about," and is equivalent to "unaccountably," "ab- 
 surdly;" so that, if anything, it implies knowledge rather 
 than ignorance of the contents. 2 In support of this conten- 
 tion, Lightfoot quotes twenty-six examples of the use of the 
 phrase in Origen's work against Celsus ; and lays stress on 
 the fact that Origen had the work of Celsus before him, and 
 sometimes actually uses the expression of the very passage 
 on which he is commenting. Still it cannot be denied that 
 the combination owe oTS' OTTWS is found in Classical Greek 
 to express ignorance* and therefore it is hard to see why 
 Eusebius may not have chosen to employ it in that sense. 
 Besides, as Zahn very forcibly points out, Eusebius, great a 
 literary critic as he was, has given no description whatever 
 of the plan or principle of Tatian's work, not even in the way 
 of disparagement ; whereas he has expressed his approval of 
 
 1 H. E. iv. 29, Lightfoot's translations are mainly followed as given 
 in Cont. Rev. 
 
 crvvaQfidi/ nva Kal avvaytey^v arvvGfts. 
 
 2 1. c , p. 1136. 3 Sophocles, O.T. 1367.
 
 INTRODUCTION. 
 
 the somewhat kindred work of Ammonius, which he knew 
 well. 1 The truth seems to be, that Eusebius knew the book 
 only by hearsay, and being well aware that its author was a 
 heretic, took it for granted that his compilation was a mere 
 distorted Gospel, like that of Marcion and the other Gnostic 
 teachers. At any rate, we know that Eusebius knew of Tatian's 
 work on the Pauline Epistles, and his Problems, only through 
 hearsay : and his description of the Diatessaron is just what 
 might be expected from one who had the same kind of vague 
 information about it. This being the first attempt of the 
 kind, Eusebius would have nothing to guide him in forming 
 an opinion ; nor could he or any other orthodox writer easily 
 believe that Holy Scripture would have been subjected to 
 such violent treatment except for heretical purposes ; and 
 having once made up his mind that the book was a sort of 
 heretical Gospel, we may well believe that he would take 
 no great trouble to procure and examine it for himself. 
 Let us pass on to Epiphanius. His words are : 2 
 
 "The Diatessaron Gospel is said to have been composed by him 
 (Tatian). It is called by some the Gospel according to the Hebrews." 
 
 Now these words puzzled critics very much for a longtime; 
 nor was there any ready way of explaining them, except by 
 supposing that E'piphanius here, as in so many other places, 
 made a blunder. 3 But we must be fair even to Epiphanius. 
 He says, " It is called by some the Gospel according to the 
 Hebrews," but as Zahn notices, he himself does not call it 
 so ; and, moreover, whenever he alludes to the Gospel 
 according to the Hebrews, he does so quite apart from any 
 reference to Tatian. His view of the Hebrew Gospel is 
 that it is a mangled edition of S. Matthew ; so that here he 
 merely chronicles the mistake of other persons. Does not 
 this distinctly prove that Epiphanius had never seen the 
 Diatessaron ? And does it not also prove that his informants 
 could have had but a very superficial knowledge of it? The 
 fact is, that the Diatessaron, as we shall presently see, was 
 current in Syriac, and was known to be the work of a heretic ; 
 at the same time, and in an adjoining tract of country, 4 the 
 Hebrew Gospel was used by the heretical Nazarenes ; and 
 certain Greek-speaking people meeting the two works in 
 about the same locality, hearing of the heretical authorship 
 
 1 Letter to Carpianus. This argument is strengthened by the discovery 
 that S. Mat. was the basis of both. 
 
 2 Haer. 46, i 3 Lightfoot. 4 Beraea, the modern Aleppo.
 
 xvi TATIAWS GOSPEL DIATESSARON. 
 
 of each, and noticing that both were written in oriental 
 characters, which they could not read, hastily concluded 
 that they were one and the same work, and so reported to 
 Epiphanius. 
 
 So far therefore as early non-Syrian Christianity is con- 
 cerned, we may safely say that the Diatessaron exercised 
 practically no influence before the sixth century : and even 
 the little that we do read of it in Eusebius and Epiphanius 
 confirms the conclusion that it could not have belonged to 
 that portion of Tatian's life in which he flourished at Rome, 
 but to that later portion in which he laboured among his 
 Syrian fellow-countrymen. 
 
 At any rate history begins to find her voice the moment 
 we touch Syrian soil : and we there find the Diatessaron 
 " at home." Take Theodoret for example, the Bishop of 
 Cyrrhus near the Euphrates. In the year 453 he wrote the 
 following words : l 
 
 " He (Tatian) composed the Gospel which is called Diatessaron, cut- 
 ting out the genealogies and such other passages as show the Lord to 
 have been born of the seed of David after the flesh. This work was in 
 use not only among persons belonging to his sect, but also among those 
 who follow the apostolic doctrine, as they did not perceive the mischief 
 of the composition, but used the book in all simplicity on account of its 
 brevity. And I myself found more than two hundred such copies held 
 in respect in the churches in our parts. All these I collected and put 
 away, and I replaced them by the Gospels of the Four Evangelists." 
 
 Here at last are the statements of an eye witness who was 
 perfectly familiar with the book, who had handled many 
 copies of it, and had minutely examined its contents. As 
 Lightfoot says, " The materials before Theodoret were 
 ample ; the man himself was competent to form a judgment ; 
 and the judgment is explicit." We have here no vague or 
 hearsay evidence. We are told the exact point in which 
 Theodoret held the book unorthodox, the sort of persons 
 of two persuasions who used it, their reason for so doing, 
 the number of copies found in one diocese, and the sup- 
 pression of these to make way for the Canonical Gospels. 
 And the man who gives us all this information, and who was 
 well acquainted with the past history of his Church, ac- 
 cepted it as an undoubted fact that the work had been com- 
 piled by Tatian. Indeed, we may well believe that this 
 very point, its heretical authorship, weighed more with the 
 zealous bishop than any internal defect such as the 
 
 1 Haer. P'ab. i. 20.
 
 INTRODUCTION. 
 
 omission of the genealogies ; and that he acted very much 
 as a Romish bishop in Ireland would act at the present day 
 in suppressing the Protestant Bible wholesale just because it 
 was Protestant ; the only difference being that the Syrian 
 replaced the " heretical " book by the more " Catholic " 
 form of the Gospel, a precaution which would be deemed 
 quite unnecessary by the Roman prelate. 
 
 It is not difficult for us to picture the scenes which took 
 place when Theodoret and his archdeacon and other sub- 
 ordinates went round the diocese of Cyrrhus seeking out the 
 old Harmony, and confiscating it, to the chagrin of the 
 simple parish priests and their simpler flocks, who had been 
 accustomed from infancy to hear from its pages the story of 
 redeeming love. We feel sure it must have been endeared 
 to them as an old-fashioned Church book which had come 
 down to them encased in the love and veneration of ages, 
 and the subject of many stories of the olden days of Syrian 
 Christianity. 
 
 Of these stories a specimen may be found in a curious old 
 Syriac composition which has comparatively recently been 
 brought to light. It is called the " Doctrine of Addai," l and 
 it gives a kind of romantic account of the founding of the 
 Church of Edessa in the time of good King Abgar. 
 
 " And they ministered in the church which Addaeus had built at the 
 order and command of King Abgar, and they were furnished with what 
 belonged to the king and to his nobles with some things for the house of 
 God, and others for the supply of the poor. But a large multitude of 
 people assembled day by day, and came to the prayers of the service, 
 and to the reading of the Old Testament and the New of the 
 Diatessaron." 2 
 
 Now the very least that can be said is, that at the time 
 this romance was written, the Diatessaron must have been 
 the form in which the Gospel was commonly read in the 
 Syrian Churches with which the writer was familiar. 3 And 
 
 There are two editions. The earlier was prepared by Cureton, and 
 published after his death, in Ancient Syriac Documents (London, 1864). 
 The later and more complete edition is that of Dr. Phillips. The 
 Doctrine of Addai (London, 1876). 
 
 t The MS. which Dr. Cureton followed here reads Ditornon. This 
 word the editor conjectured to be a corruption of Diatessaron, p. 158, 
 note. The conjecture was proved correct by Dr. Phillips' MS., which 
 reads Diatessaron. See Lightfoot, p. 1,137, note. 
 
 3 It does not follow because a document is apocryphal that its evidence 
 on a matter of fact is worthless. See Dr. Salmon. Expositor, 1887. 
 vol. vi., p. 9.
 
 xviii TATIAWS GOSPEL DIATESSARON. 
 
 as the composition may perhaps date back as early as the 
 third century, this would prove that for nearly two hundred 
 years the Diatessaron was a well-known book among 
 the Syrians, and that many ages before the visitation when 
 the orthodox bishop went round from one parish to another 
 to suppress it, the simple country folk (like Englishmen at 
 the time of the Reformation), had been accustomed to gather 
 round, and drink in attentively the words of eternal life, 
 which were read from its pages, as it lay upon the desk of 
 their rural sanctuary. 
 
 Nor was the use of the Diatessaron confined to the un- 
 educated classes. Two great figures shine out brightly in 
 the Syrian Church History of the 4th century. These are 
 Aphraates, " the Persian sage," and Ephraem, " the Harp 
 of the Holy Spirit." The one was a great teacher at Mossul 
 (Nineveh), about A.D. 340 ; the other lived and laboured 
 at Edessa, about twenty years later. 
 
 Now we have more or less convincing evidence that each 
 of these men used the Diatessaron. 
 
 The evidence is less certain in the case of Aphraates, but 
 still it has been found sufficient to satisfy many modern 
 critics of acknowledged acumen. 
 
 The Homilies of Aphraates were published in the original 
 Syriac by Professor Wright, A.D. 1869, but unfortunately no 
 English version has as yet appeared. A valuable introduc- 
 tion however speaks of Aphraates as " sometimes mistaking 
 the book in which the passage occurs, and at other times 
 mixing up the words of two or more passages of Scripture," 
 and the editor adds, " In a few cases I have not been able 
 to discover the text at which he aims." 
 
 Now Zahn, who has made a special study of Aphraates, 
 is convinced that the one key to the difficulty of his Gospel 
 citations is that he used the Diatessaron. He notices that 
 Aphraates gives citations from the Gospels in great numbers, 
 but gives them from one book only, and calls this "the 
 Gospel of Christ." Indeed in one passage, speaking of 
 Christ, he calls him the Word of the Lord, '* as is written in 
 the beginning of the Gospel of Our Lifegiver- In the begin- 
 ning was the Word." 
 
 Now it might be imagined that by "the Gospel of Our Life- 
 giver," which began with this sentence, Aphraates meant 
 St. John's Gospel : but this is impossible when we consider 
 how frequently he cites the others. Or it might be supposed 
 that in the Book of the Gospels which he used, St. John held
 
 INTRODUCTION. 
 
 the first place ; but no such position was ever assigned to 
 St. John's Gospel in any Syriac Evangelium. 1 
 
 The simple explanation is to be found in the words of 
 Bar-Salibi, a Syrian Bishop, who lived at the end of the 
 twelfth century, who distinctly states 8 that the Diatessaron 
 of Tatian began with the opening verse of St. John. But 
 more of this by-and-by. 
 
 Much more important is the case of Ephraem. He was 
 the brightest star of the Syrian Church, and the most 
 voluminous writer which it ever produced. 3 Now the same 
 Bar-Salibi, in the same place to which I have referred, 
 distinctly states that Ephraem wrote a commentary on the 
 Diatessaron of Tatian. 
 
 "Tatian, the 'disciple of Justin, the philosopher and martyr, selected 
 and patched together from the Four Gospels and constructed a Gospel 
 which he called Diatessaron, that is Miscellanies. On this work Mar 
 Ephraem wrote an exposition, and its commencement was In the 
 beginning was the word" (Lightfoot's translation). 
 
 It is impossible to over-estimate the value of this evi- 
 dence ; for the critical discernment of Bar-Salibi is shown 
 by the fact that in the immediate context he distinguishes 
 between this Diatessaron of Tatian, and two others by 
 Ammonius and Elias of Salamia respectively. 4 While his 
 fitness to pronounce on the history of Gospel Commentaries 
 is proved by the fact that he himself was a commentator 
 of no mean rank on the Gospel narrative. So that, as 
 Hug many years ago observed, 5 he was in every way a 
 credible witness. Indeed it was only persons, like the 
 author of "Supernatural Religion" who disliked the "ten- 
 dency" of the admission that a compilation of the Four 
 Gospels was made by a second-century writer, a friend of 
 Justin, a man born only twenty years after the death of 
 St. John, who were bold enough to reject the statement of 
 Bar-Salibi as unworthy of credit. But even this sweeping 
 criticism had its blessings for the Church, for it called forth 
 
 1 The order of the Gospels in the Curetonian is Mat., Mar., Joh., Luke, 
 while the Peshitto order is the same as our own. 
 
 2 In the preface to his Commentary on St. Mark. A contemporary 
 MS. of the Commentary of Dionysius Bar-Salibi is contained in the 
 Library of Trinity College, Dublin. 
 
 ,- 3 Sozomen, EC. Hist., iii. 16, says that his works contained over 
 3,000,000 lines 
 
 4 See context in Lightfoot. 
 
 4 Introduction to the N.T., Wait's Trans. Vol. i., p. 47. 
 
 C
 
 xx TATIAWS GOSPEL DIATESSARON. 
 
 that able article of Lightfoot, from which I have so frequently 
 quoted, and which is the best statement of the case for the 
 traditional view of the Diatessaron, which any advocate 
 could well have made at the time of its publication. 
 
 III. THE RECOVERY OF THE DIATESSARON. 
 
 " WHAT a pity that Ephraem's Commentary on the Diates- 
 saron is not now forthcoming ! " : 
 
 Such must have been the reflection of many a reader of 
 Dr. Lightfoot's article in May, 1877. 
 
 Yet exactly twelve months before, in May, 1876, Dr. 
 Moesinger, Professor of Theology in the University of 
 Salzburg, had affixed his name to the preface of a Latin 
 translation of this very commentary of S. Ephraem, on con- 
 signing it to the press, 1 and thus the commentary had been 
 published in Venice the same year, and was doubtless lying 
 on the bookseller's table in that city, at the very time when 
 Western scholars were deploring its loss, and speculating 2 as 
 to what had become of it ! ; 
 
 It will be desirable to give a few words of explanation as 
 to the history of this Latin publication. 
 
 " At the opening of the 1 8th century, an Armenian priest 
 named Mechitar, passing into Italy from the Morea, 
 established himself in the small island of San Lazzaro, in the 
 lagoon of Venice, where he founded a community for the 
 education of the Armenian people, through the medium of 
 their own language. Here Armenian youths were trained 
 by Mechitar, and sent out as teachers to their compatriots 
 scattered through the East ; a printing establishment was 
 set up, where Armenian versions of European works were 
 printed for dissemination through Armenia ; and San 
 Lazzaro soon became, what it has ever since remained, the 
 focus of Armenian culture.'' 3 
 
 1 Evangelii concordantis expositio facta a sancto Ephraemo doctore 
 Syro. Venetiis, 1876. 
 
 2 " At the time when so great activity prevailed in gathering MSS. 
 for the Vatican, an Egyptian vessel laden with books for Pope 
 Clement XI. unfortunately sank in the Nile, and many of Ephraem's 
 writings were lost, and others rendered illegible." Dean Payne Smith, 
 in Smith's Diet, of X D . Biog. Art. Ephraem. 
 
 3 Extract from a brochure issued from the Mechitarist Monastery 
 Press, in 1877 ; translated for me by Mr. N. Colgan.
 
 INTRODUCTION. 
 
 The MS. library in connexion with this monastery appears 
 to have been enriched with " some of the most precious 
 relics of early Armenian literature. Amongst others are an 
 Armenian Ritual of the 8th century, the Armenian Bible of 
 Melke, queen of Armenia, written in the year 902," and two 
 1 2th century MSS. 1 of an Armenian translation, made 
 apparently in the 5th century from the Syriac, of Ephraem's 
 Commentary on a Gospel Harmony ! 
 
 How long the Armenian monks have been consciously 
 possessed of this last inestimable treasure we know not, but 
 in 1836 there issued from the Monastery press an Armenian 
 edition of St. Ephraem's works in 4 vols. octavo, the second 
 of which contains the Commentary on the Harmony. 2 More- 
 over a Latin translation of this last was made so long ago as 
 1841 by Father Aucher, but it remained unpublished until 
 Moesinger, the Salzburg professor, revised it by the aid of 
 the MSS., and edited it with a preface, as I have said, in 
 1876. 
 
 Yet strange as it is that this Armenian edition of 
 Ephraem's Commentary remained so long unknown to 
 Western scholars, even in such a frequented resort as Venice, 
 it is stranger still that Moesinger's Latin version of it, pub- 
 lished in 1876, took five years to penetrate to these islands ! 
 Nor did it even cross the Alps, and become known in 
 Germany, the native land of its editor, till about the same 
 time, when having taken a voyage across the Atlantic, and 
 having made the acquaintance of Dr. Ezra Abbot, it was by 
 him introduced to the notice of Western Europe ! 4 Well 
 
 1 See an account of them in Moesinger's Preface pp. x-xi. By a 
 singular coincidence they were both written A.D. 1195; i.e., in the 
 lifetime of Bar-Salibi. 
 
 2 The learned writer of the art. Ephraem, quoted above, after 
 referring to the lost Diatessaron, goes on to mention that the Com- 
 mentary on the Pauline epp. "may be found in the third vol. of a 
 collection of Armenian translations of Ephraem's works, published in 
 four vols. octavo by the Mechitarists at Venice in 1836." What a pity 
 he did not take up the second volume instead. 
 
 3 Except in a passing notice in Schiirer's Theologische Literaturzei- 
 tung, Dec. 7th, 1878. See Wace, below. 
 
 4 In his "Authorship of the Fourth Gospel," 1880. Dr. Harnack 
 reviewed Moesinger's work in the Zeitschrift fur Kirchengeschichte, 
 Feb. 1881. In the following April it was noticed by Prof. Wace in the 
 Quarterly Review ; by Prof. G. T. Stokes, in the Irish Ecclesiastical 
 Gazette ; and by Prof. Westcott, in the 5th ed. of his History of the 
 Canon of the N. T. And in the following July Prof. Wace began his 
 series of most valuable articles in the Expositor.
 
 xxii TATIAWS GOSPEL DIATESSARON. 
 
 has Dr. Wace remarked that our critical materials are 
 beginning to overpower us. 
 
 We now come to examine this publication on its own merits. 
 
 And first, we have the opinion of experts, 1 that the 
 Armenian was written about the 5th century, 2 and was a 
 translation from the Syriac. It seems indeed (fortunately 
 for textual critics), to be a most servile translation, and to 
 retain in a remarkable degree the Syriac idioms and con- 
 structions. This fact is well worthy of attention. 
 
 Again, there is no doubt that the authorship is correctly 
 ascribed to S. Ephraem. His extant works are, in spite of 
 losses, still very voluminous, and internal evidence vindicates 
 the right of this Commentary to a place among them. 
 
 It is written in his usual style, which inclines more to the 
 school of Antioch than to that of Alexandria, 3 but yet has 
 been well described 4 as "pious rather than learned." It 
 deals with Scripture in a precisely similar manner to 
 Ephraem's other works, selecting leading texts rather than 
 extensive passages for exposition, and occasionally letting 
 the comments on these run on to very disproportionate 
 length. 5 Sometimes prayers, sometimes poetical words 
 and ideas are introduced ; both of which would agree 
 with Ephraem's turn of mind. Further there are disputa- 
 tions against the Marcionites, whose strenuous opponent 
 Ephraem was, and eulogies of the monastic life, of 
 which he was a devoted admirer. 6 A reference has been 
 ncted also to the unhappy schism in the Church of 
 
 1 Aucher and Moesinger. 
 
 2 "An age of great intellectual activity in Armenia and Georgia." 
 Prof. Stokes, I.e. 
 
 3 Lamy. S. Ephraem Syri Hymni et Sermones. Mechlin, 1882. 
 Pref. p. 10, says : 
 
 " Ephraem, like John Chrysostom and Theodoret, follows the 
 method of the school of Antioch, and devotes himself to bringing out 
 the literal sense, which he explains in very short scholia : but he always 
 passes over in silence the allegorical explanations which Philo and 
 Origen, masters of the Alexandrian school, always follow, although he 
 does not altogether reject the spiritual meaning, but on the contrary 
 explains many things in a mystic sense, but only in cases where some 
 good reason persuades him such a sense is inherent in the letter." 
 
 4 By Bellarmine. 
 
 5 For instance in the case of John's birth, nine pages, and the woman 
 with the issue, fourteen pages. 
 
 6 I may perhaps quote in the words of Dean Payne Smith, a story told 
 of Ephraem on his arrival at Edessa. 
 
 "As he entered the city, a number of women were engaged in 
 washing linen on the banks of the river Daisan, and as one of them
 
 INTRO D UCTION. 
 
 Edessa in Ephraem's time, when the Bishop, Barses, was 
 expelled by the Emperor Valens. 1 And, finally, many 
 coincidences in opinions and ways of expressing them, and 
 in the form of certain words, have been pointed out by 
 Moesinger 2 and Lamy 3 between this Commentary and 
 Ephraem's other works. 
 
 Our third point, that the basis of this Commentary of 
 S. Ephraem is a Gospel Harmony, is evident to anyone who 
 looks for one moment at the index of passages in the order 
 in which Ephraem comments on them. 
 
 It remains then to prove that this Gospel Harmony is the 
 Diatessaron of Tatian. 
 
 Well, first, Dionysius Bar-Salibi says that this is so, and 
 considering the means which he had of forming an opinion, 
 the definiteness of the opinion, its inherent probability, and 
 the fact that no evidence can be produced on the other side, 
 we may safely accept it as satisfactory. 
 
 Besides everything else which we independently know of 
 the Diatessaron fits in with Bar-Salibi's judgment. 
 
 Tatian's Diatessaron was compiled from the four Gospels, 
 nothing being said of other matter (Eusebius); and Ephraem's 
 Harmony is compiled from the four Gospels alone. The 
 Diatessaron of Tatian omitted the genealogies (Theodoret), 
 so does Ephraem's Harmony. The Diatessaron was current 
 in the neighbourhood of Edessa, about the 4th century, and 
 was read there as Scripture (Doctrine of Addai), and 
 Ephraem, the great teacher of Edessa, in the 4th century, 
 employs his Harmony as well known in the Church, and 
 actually calls it " Scripture." 
 
 It may be taken as proved therefore that Ephraem in 
 this woik comments on Tatian's Diatessaron, and that in 
 the work as published in 1876, we have translations 4 of con- 
 
 looked at him more intently than seemed becoming, he rebuked her, 
 saying, ' Be modest, O woman, and fix thy look upon the ground.' 
 ' It is quite right,' she answered ' for men to look upon the ground, for 
 out of it they were taken ; but for the same reason I may surely look at 
 thee, for woman was taken out of man.' ' If the women here,' he said, 
 as he passed on ' are so wise, what must the men be ? " 
 
 1 p. 284. 
 
 2 Preface, p. viii. Notes, pp. 18 note 4., 24 note I., 36 note I., 57 
 note 4., 194 note I., 220 note 2. 
 
 3 Proleg. 75 note 2., 86 note 2., 87. Also pp. 12 note., 129 note I., 
 175 note, 359 note, 423 note I., 687 note I., volume ii. p. 539 note. 
 
 4 Not only does the Armenian seem to be a literal rendering of its Syriac 
 exemplar, but Moesinger professes to have been most careful to preserve 
 a like exactnessin translating the Armenian into Latin (Pref. xi., ad. fin.]
 
 xxiv TATIAWS GOSPEL DIATESSARON. 
 
 siderable fragments 1 of the Diatessaron, as it existed in the 
 4th century. The great critical value of these fragments 
 will occupy our attention hereafter, 2 but for the present we 
 must go on to consider how they lead still further to the 
 recovery of the whole work of Tatian. 
 
 It will be remembered that Victor, Bishop of Capua, in 
 the year 543, found a Latin Harmony or Compilation of the 
 four Gospels without any name or title : and being a man 
 of enquiring mind he at once set about the task of discover- 
 ing its unknown author. I have already mentioned the way 
 in which from the passage of Eusebius he was led to ascribe 
 his discovery to Tatian. This conclusion was generally 
 traversed by Church writers, and Victor was supposed to 
 have made a mistake. 3 He is now however proved to have 
 been a better judge than his critics, for, as Dr. Wace was 
 the first to point out, a comparison of this Latin Harmony 
 with the Ephraeni fragments demonstrates their substantial 
 identity, as they preserve to a wonderful degree the same 
 order, and generally proceed pari passu, 
 
 At the same time it must be remembered that this applies 
 only to the contents and their order, not to the text adopted. 
 The Latin Harmony, as it now exists in the Codex 
 Fuldensis, represents not the Harmony as it was found by 
 Victor, but the Harmony as it was modified and edited 
 under his direction.* The Index, which somehow escaped 
 revision, does not in all cases agree with the body of the 
 Codex, 5 from which we gather that the latter may have been 
 to some extent changed in order, and interpolated as in the 
 case of the genealogies : while the text which Victor found 
 
 1 In the Armenian MSS. which Moesinger used it appears that the 
 passages forming the basis of the commentary of Ephraem are written 
 in vermilion. (Moesinger, p. 90, note 4, p. 108, note 4.) In the Latin 
 edition these passages are printed in spaced type ; and there can be no 
 doubt that, with slight exceptions perhaps, they are a faithful represen- 
 tation of the fragments of Tatian's work which Ephraem embodied in 
 his commentary. 
 
 2 Appendix E. The bearing of these fragments on textual criticism 
 was fully recognized by Moesinger (Pref. ix, x), who noticed their 
 similarity to the text of the Curetonian Syriac, and expressed his intention 
 of discussing this in a separate treatise. But death prevented him. This 
 work has since been very ably accomplished by Bathgen, Der Griechische 
 Text des Curetorischcn Syrers (Leipzig, 1885). See also Zahn, pp. 220 
 foil. 
 
 3 Even so late as A.D. 1 868 when Ranke published the Cod. Fuldensis. 
 
 4 See Mr. Daniell's art. Victor, in .Smith D.C.B. vol. 4., p. 1125. 
 
 5 For instance 70 in the Cod. answers to 68 in the Index. And 
 105, io6inthe Index have by a mistake the same titles as 95, 96.
 
 INTRODUCTION. 
 
 has been changed piece by piece into the Vulgate of St. 
 Jerome. 1 
 
 Again the rude and ungrammatical nature of the Latin 
 preserved in the Index, 2 and which presumably extended 
 before revision to the whole Harmony, would lead us to 
 suppose that it was an ignorant translation from some other 
 language, probably Syriac. 3 And this is highly probable for 
 other reasons. For at the end of the 5th century (i.e. 
 shortly before the time of Victor) there existed causes 
 for closer intercourse between the Syrian and Latin 
 Churches. Pilgrimages from West to East became fashion- 
 able ; the Nestorian and Eutychian controversies had 
 produced more friction between East and West, the 
 Syrian schools of theology began to be taken as a model 
 for similar institutions at Rome and elsewhere ; and 
 there is evidence of increasing familiarity with the Syriac 
 language on the part of Western writers. 4 There is nothing 
 strange therefore in the existence of a Latin version of the 
 Syriac Diatessaron just at this particular time. The strange 
 thing is that this should have been current in the Western 
 Church for over 1300 years, sometimes even with the name 
 of Tatian on its title page, 5 and yet that no one would 
 believe that it was the Heretic's workmanship, until the 
 conviction was driven home by Moesinger's publication. 
 So that we have now found the Diatessarron only to find that 
 we always possessed it ! How full of curious and unexpected 
 turns is the history of this remarkable book ! 
 
 1 Of which according to Tischendorf it is the next best MS. after the 
 Cod. Amiatinus. 
 
 2 For instance, 9. Ubi infugatus Jhesus et parentes ejus in aegypto. 
 31. de oculum pro oculo. 
 
 43. de sapiente et insipiente aedificatoribus. 
 
 53. Ubi curavit trans /return daemoniacum qui in monumentis 
 manebant. 
 
 57- Ubi scribae signum petunt ab eo et eis multa dicit. 
 
 66. Ubi apostoli revertuntur ad Jhesum de praedicationem. 
 
 69. Ubi Jhesus in montem orat. 
 
 73. De fermento quod abscondit mutter et alia multa discipulis. 
 
 89. Ubi Jhesus de vii. panes et paucos pisces iv. hominum saturavit. 
 
 91. Ubi Jhesus dicit et quidam astantibus non gustare mortem. 
 
 150. Ut lumbi semper praecincti sint et hicernae ardentes. 
 
 3 Dr. Gwynn, however, points out that the occurence in these Capita 
 (cxx.) of the pericope de adulteria is a serious argument against their 
 supposed Syriac origin. 
 
 4 See Zahn p. 312, note 2. Wace, Expositor, 1882. vol. ii. p. 294. 
 Daniell /. c. 
 
 5 In most of the editions of the Latin Harmony, and in the old Saxon 
 translation of this.
 
 xxvi TATIAN'S GOSPEL DIATESSARON. 
 
 Hitherto we have seen that in the very same century 
 (the 5th), in which Theodoret did all in his power to suppress 
 the Diatessaron in the land of its birth, it was beginning to 
 spread abroad, like all persecuted things, and to embrace 
 within the circle of its influence such widely opposite regions 
 as Armenia and Italy ; in the one case through a translation 
 of the Commentary which Ephraem had written on it ; in the 
 other through an anonymous, and probably barbarous Latin 
 version, both of which have just been shown to be indirectly 
 available for literary purposes. 
 
 A period of over four hundred years must now be over 
 leaped, during which we hear nothing of the Diatessaron, and 
 we must come to that era when the whole of Syria had 
 submitted to the Saracen yoke, and when the Syrians, 
 forgetting their mother tongue, like the Jews at Babylon, and 
 again at Alexandria, long ages before, 1 found it necessary to 
 have their Scriptures and other sacred books translated into 
 Arabic, the language of their conquerors. We have clear 
 proof that the Diatessaron shared this fortune, and indeed it 
 is from the Arabic alone that it can now be recovered in its 
 integrity. 
 
 It was stated at the beginning of this Introduction that an 
 Arabic book bearing the title of " Tatian's Harmony " had 
 this year been given to the literary world. 2 It is now neces- 
 sary to give a somewhat more detailed account of this. It is 
 drawn from two manuscripts. Of these, the first has long 
 been known to exist in the Vatican Library, 3 but surprisingly 
 little definite information about it was forthcoming even so 
 recently as A.D. 1881, when Zahn's great monograph issued 
 from the press. Zahn in fact knew nothing of this MS. 
 except what he had gleaned from the writings of the three 
 scholars, S. E. Assemani, Rosenmiiller and Akerblad. 4 And 
 the unsatisfactory nature of their information is apparent on 
 the face of it. To begin with, the notices are extremely 
 meagre. Assemani's description occupies only a few lines, 5 
 while the Latin translations of Rosenmiiller and Akerblad 
 (to judge from Zahn's account of them), are merely specimens 
 from the first leaf or so of the Codex. But besides being 
 meagre, these authorities were found to contradict one 
 another ; for while Assemani averred that almost half of the 
 
 iThe cause of the Targums and the Septuagint respectively, 
 page vii. 
 
 3 Cod. Vat. Arab. xiv. 
 
 4 Zahn, pp. 294-298. 
 
 s In Mai's Script, vet. n. col., iv. 2. 14.
 
 INTRODUCTION. 
 
 Codex was destroyed with moths and damp, Akerblad said 
 that it was perfect, except for the damage of a few leaves at 
 the beginning. Again, as to the words with which the Codex 
 began, Rosenmiiller thought that the first verse of St. Mark 
 stood first, while the other two treated this as a mere pre- 
 fatory gloss. 
 
 Still, for all these drawbacks, important facts could be 
 learned from these authorities as to the nature and value of 
 the Codex. In the first place it was shown to contain a note 
 in which it professed to be a translation of Tatian's Diates- 
 saron. 1 Next it bore evident signs of having been translated 
 from the Syriac. 2 And finally it plainly contained traces of 
 interpolation and textual revision. 3 
 
 The attention which Zahn's work was the means of 
 directing to this Arabic Diatessaron caused Ciasca, one of 
 the Scribes of the Vatican library, in a dissertation which he 
 wrote in 1883, to give a more worthy description of the 
 MS., and, better still, a promise that if ever he had leisure 
 he would publish it in full. 4 Other engagements however 
 delayed the fulfilment of this promise, and in 1885 he handed 
 over a copy which he had made from the MS. to de Lagarde, 
 who had conceived a wish to be its editor. But he too was 
 prevented through want of time and type, and the responsi- 
 bility again devolved on Ciasca. This delay, however annoy- 
 ing, turned out to be providential. For next year Antonius 
 Morcos, Vicar Apostolic of the Catholic Copts, happened to 
 be staying at Rome, and on being shown the MS. among 
 other Vatican treasures by Ciasca, declared that he had seen 
 a similar one, and that it was in the possession of a member 
 of his communion in Egypt. This second MS. 5 was without 
 delay (August, 1886) forwarded to Rome, and Ciasca goes 
 on to describe it as a most elegant specimen of caligraphy, 
 written in the Oriental style, consisting of 355 leaves, and 
 beautifully embellished with gold and colours. Indeed it 
 
 1 Assemani thus renders this note which is at the end of the I23rd 
 leaf : Explicit auxilio Dei sacrosanctum evangelium, quod ex quatuor 
 evangeliis collegit Tatianus, quodque Diatessaron vulgo dicitur. Et 
 laus Deo. 
 
 2 Akerblad says : " As far as the Arabic version is concerned I have 
 no doubt that it was made from some Syriac exemplar ; for everything 
 in this version savours of the Syriac, and the titles of chapters or sections 
 show a Syrian author." 
 
 For instance, the genealogies. 
 
 4 In Pitra's Analecta Sacra. See Introduction to the Arabic 
 Diatessaron. Rome I&88, p. v. 
 
 5 Called by Ciasca " Codex Borgianus."
 
 xxviii TATIAN'S GOSPEL DIATESSARON. 
 
 was the exquisite character of its writing and ornamentation 
 which induced the Vatican scribes to select this MS. for 
 publication, as the most appropriate present which they could 
 offer to Pope Leo XIII. on the occasion of his Jubilee. 
 
 The first eighty-five leaves consist of a kind of preface to 
 the Gospels which is written in a very learned but apparently 
 prolix style, and contains citations from Zoroaster, Aristotle, 
 Ammonius, Eusebius and others. Passing on to the text, it 
 is found to contain material for supplying the numerous 
 lacunae of the Vatican Codex ; again, it is free from the inter- 
 polations noticed in the latter ;* and it contains notes at the 
 beginning and end in which the reader is informed that this 
 is an Arabic translation of Tatian's Diatessaron, that it was 
 made from the Syriac, and that the translator was " the most 
 learned Presbyter Abu-1-Pharag Abdullah Ben-at-Tib ;" the 
 note at the end supplying also the name of the scribe of the 
 Syriac exemplar as Isa ben Ali Almotattabbeb, the disciple 
 of Honain ben Ishac. 
 
 Assemani, 2 who derives his information chiefly from 
 Barhebraeus, tells us that this Ben-at-Tib was by race an 
 Assyrian, and by profession a monk and presbyter of the 
 Nestorians, that he flourished at the beginning of the eleventh 
 century and died A.D. 1043. This information, if reliable, 
 would give us an approximate date for the translation into 
 Arabic ; while the date of Honain's death, A.D. 873, 3 
 enables us to form some idea of the period at which his 
 disciple, Isa ben Ali, must have copied the Syriac MS. which 
 came into Ben-at-Tib's hands. 
 
 Thus we see that up to the eleventh century, in which 
 Ben-at-Tib was alive, there was preserved in the native land 
 of Tatian and Ephraem a Syriac work bearing the name of 
 the Diatessaron. Was it then the same Diatessaron upon 
 which Ephraem wrote his commentary ? A comparison of 
 the works edited by Moesinger and Ciasca respectively, 
 proves conclusively that so far as contents and arrangement 
 are concerned, the two represent one and the same harmony. 
 Not only is there the same general agreement which was 
 noticed between the Ephraem fragments and the Latin 
 harmony found by Victor, but down to the very smallest 
 detail, except in four instances, 4 the order in which passages 
 
 1 It gives the genealogies at the end as a sort of appendix under the 
 title " The book of the generation of Jesus." 
 
 2 Bibl. Or. T. iii., par. I, p. 544. 
 
 3 Ciasca, p. 13, note, 
 
 4 8. 15. 50. 106. in the present edition.
 
 INTRODUCTION. xxix 
 
 of the Gospels are cited by Ephraem, is the order in which 
 they occur in the Arabic Harmony. But while the contents 
 and arrangement of the ninth century Diatessaronare so nearly 
 identical . with those of the fourth century, thus showing a 
 continuous existence of Tatian's work, the texts are completely 
 different. The strong Curetonian element present in the 
 Ephraem fragments 1 seems to have been almost entirely 
 eliminated from the type which Isa-ben-Ali copied, and Ben- 
 at-Tib translated, so that we gain the interesting information 
 that between the fourth and ninth centuries the Syriac 
 Diatessaron must have undergone a revision somewhat 
 analogous to that by which we know that the bald and 
 rugged renderings of the Victorian Harmony were toned 
 down into the Hieronymian Latin of the Codex Fuldensis. 
 While therefore the Arabic probably represents Tatian's 
 patchwork in its true proportions, and gives us a correct view 
 of his arrangement of the Evangelical narratives, it cannot be 
 said to preserve the text which he used, or the curious and 
 original turns which he gave to the words of the sacred 
 writers. For these we must go back to the Ephraem 
 fragments and the Gospel citations of Aphraates. 2 
 
 These considerations will sufficiently explain the principle 
 adopted in the present edition. The Arabic version, as 
 represented by Ciasca's Latin ^A c ), has been accepted as a 
 trustworthy witness of the scope, material and arrangement 
 of Tatian's work ; 3 while the fragments contained in 
 Ephraem's Commentary, as represented by Moesinger's 
 Latin rendering of the Armenian (& m }, have been collected, 
 translated into English, and arranged, as furnishing, even 
 through a threefold version,* specimens of the type of text 
 which Tatian used. 
 
 The sections into which the Diatessaron has been divided 
 have generally been suggested by manifest changes of subject, 
 or breaks in the continuity of a narrative. 5 Some of these 
 
 1 See p. xxiv., Note 2. 
 
 2 It is interesting to note that the fragments of Tatian's work contained 
 in the Homilies ot Aphraates are the only ones which do not come to 
 us through the medium of a translation. They are the ipsissima verba of 
 Tatian. See Harnack, Texte und Untersuchzmgen, &"c. Leipzig, 1883. 
 Die Ada Archelai und das Diatessaron Tatian s, p. 139. 
 
 3 I have indicated the passages of the Gospels according to the 
 ordinary notation, following the guidance of Ciasca, only abbreviating 
 the names of the Evangelists thus : M. Mar. L. J. 
 
 4 Armenian, Latin and English. 
 
 3 The chapters into which the Diatessaron is divided in the Arabic, 
 and in Ephraem, are manifestly too long for the purposes of this edition.
 
 xxx TATIAWS GOSPEL DIATESSARON. 
 
 are to be gathered from A c others from Em, others again 
 from the Codex Fuldensis. The titles are in some cases 
 suggested by the Victorian Capita. 
 
 It remains that something should be said as to the principle 
 which Tatian followed, .and the object which he had in view 
 in compiling his Diatessaron. 
 
 On the first point the Arabic version is a very clear 
 addition to our knowledge. On examining the Diatessaron as 
 translated into Latin from this Arabic, we find in by far the 
 greater portion of it, from the Sermon on the Mount to the 
 Last Supper ( 30-134), that Tatian, like his brother 
 harmonist Ammonius, took St. Matthew as the basis of his 
 work. 1 Thus in the sections I have mentioned the order of 
 chapters of St. Matthew is as follows : 
 
 5. 6. 7. 8. 9. 10. ii. 12. 16. ii. 12. 13. 14. 15. 16. 17. 18. 
 
 19. l8. 19. 2O. 22. 2O. 21. 22. 26. 21. 23. 24. 25. 26. 
 
 It is thus clear that if we take the passages of St. Matthew 
 which are incorporated in the Diatessaron, in the exact order in 
 which we there find them, they will very fairly represent the 
 order of the Evangelist himself. St. Mark, as might be expect- 
 ed, runs tolerably parallel with St. Matthew in the Diatessaron, 
 and is in a few cases the source out of which incidents have 
 been incorporated. St. Luke on the other hand is employed by 
 Tatian, as also in a lesser degree is St. John, in complete 
 defiance of chronological order. In the above-named sections 
 the order of St. Luke's chapters is as follows : 
 
 6. 12. 7. 9. 8. 9. 12. 10. 7. 16. ii. 7. 10. 14. ii. 8. 13. 4. 
 9. ii. 5. 9. 13. 9. 19. 9. 14. 15. 16. 17. 12. 13. 12. 18. 16. 14. 
 17. 1 8. 13. 19. 1 8. 19. 21. 1 8. 9. 17. 1 8. 20. i o. 19. 9. 19. 17. 
 
 21. II. 21, 19. 21. 12. 22. 
 
 Indeed it is now quite plain that the extraordinary 
 anachronisms and other peculiarities in order, which have 
 been pointed out in the Diatessaron, are mainly due to the 
 principle on which Tatian inserted in the text of S. Matthew 
 passages from SS. Luke and John. 2 In fact he seems to have 
 
 1 See p. xv., note I. It is possible that Ammonius derived the name 
 of his work (Diatessaron) and even the idea of it from having heard 
 somehow of Tatian's Harmony. See Zahn, p. 31, foil. 
 
 2 Thus from S. Luke he incorporates the Episode about Martha and 
 Mary ( 40), the mission of the 70 ( 47), and the Parables of the 
 Tower and the King ( 48) much too early ; while the Rejection at 
 Nazareth ( 58) is much too late. Notice also how ( 75) Herod's threat 
 is inserted between the Transfiguration and the cure of the demoniac boy : 
 and how the Episode about the slain Galileans ( 87) is put after the 
 parable of the Prodigal Son. Again looking at the insertions from 
 S. John, the discourse with the woman of Samaria ( 66), and the cure of
 
 INTRODUCTION. 
 
 treated these last named Gospels as mere material for 
 filling up his patchwork, a process which he regulated 
 according to ethical, not chronological considerations. 
 Sometimes he incorporated passages which seemed to teach 
 the same spiritual truth, 1 at other times he was influenced by a 
 love of contrast. 2 The truth probably is that here we have 
 the work of a man whose sole object was the spiritual 
 edification of his readers, and we are insensibly reminded of 
 that exiled teacher, who, when the imperial city became too 
 hot to hold him, 3 went forth a friendless outcast to find a 
 congenial sphere of work on the banks of the remote 
 Euphrates, among his heathen fellow-countrymen. There, 
 like Missionaries of the present day, he would soon find it 
 expedient to prepare a vernacular Gospel to leave behind 
 him ; and we can imagine him choosing for that purpose not 
 one of the four Canonical Gospels, as a believer in verbal 
 inspiration would have done, but, like a bold and original 
 man, a patchwork of his own piecing, which would both 
 comprise every important event in the Saviour's history, and 
 at the same time present that history in a form free from 
 seeming contradictions. 
 
 the impotent man at Betliesda ( 68) are put after the discourse on the 
 Bread of Life ( 62). The second chapter of S. John is found so late as 
 1 02, because the two cleansings of the temple are confounded ; and the 
 visit of Nicodemus is recorded ( 106), after the cursing of the fig tree, 
 evidently showing that Tatian utterly disregarded the chronological data 
 of S. John, and apparently compressed Our Lord's ministry into one 
 year. Compare below, p. 64. 
 
 1 See 47 and 48 : 50 and 51 : 90. 91. 92. 93. and 94 : 98 and 99 : 
 113 and 114: 131 and 132. 
 
 a Compare Herod's threat and the visit of Nicodemus, which seem to 
 contrast with their immediate context. 
 
 3 p. vii.
 
 TATIAN S GOSPEL DIATESSARON, 
 
 THE CONTENTS INDICATED ACCORDING TO THE ARABIC, 
 
 AND THE FRAGMENTS CONTAINED IN THE 
 
 COMMENTARY OF EPHRAEM SYRUS 
 
 TRANSLATED AND ARRANGED.
 
 A LIST OF ABBREVIATIONS. 
 
 Ac The Arabic Diatessaron edited and translated into 
 Latin by Ciasca. Rome, 1888. 
 
 E m The Commentary of Ephraem Syrus translated into 
 Latin from the Armenian by Moesinger. Venice, 
 1876. 
 
 M. S. Matthew : Mar. S. Mark : L. S. Luke : J. 
 S. John. 
 
 Sc, The Curetonian Syriac according to Cureton's English 
 Translation. London, 1858. 
 
 Pesh. The Peshitto according to Etheridge's English 
 Translation. London, 1846. 
 
 T. Tatian. 
 E. Ephraem. 
 
 WH Westcott and Hort's Ed. of the Greek Testament. 
 Cambridge, 1882. 
 
 Zahn. Zahn's Tatian's Diatessaron. Erlangen, i88r. 
 
 Greek and Latin Biblical MSS. according to the usual 
 notation. 
 
 a, b, or c after a Gospel reference indicates the beginning, 
 middle, or end of a verse. 
 
 Words included in brackets are printed in ordinary, not in 
 spaced type in E ; and it is doubtful whether the 
 original Diatessaron contained them or not.
 
 TATIAN'S GOSPEL DIATESSARON. 3 
 
 i. IN THE BEGINNING WAS THE WORD. 
 A e -j. i. 1-5. 
 
 E m 3-6. 
 
 From the beginning 1 was the Word : this Word was with 
 God, and God was the Word. This was from the beginning 
 with God. All things through him were made, and without 
 him was made nothing. Whatsoever was made through 
 him was life, 2 and the life was the light of men. And this 
 light was shining 3 in the darkness, and the darkness over- 
 came it not. 
 
 2. THE BIRTH OF THE FORERUNNER. THE ANNUNCIA- 
 TION. 
 
 A c L. i. 5-80. 
 
 E ra 6-20. 
 
 There was in the days of Herod, King of Judaea, a 
 certain priest, and his name Zacharias, and his wife Elizabeth. 
 They were blameless in all their habitation. Thy prayer 
 has been heard before God : and thou shalt have joy and 
 exultation. Wine and strong drink he shall not drink. To 
 turn the hearts of the fathers to the sons : he will prepare 
 for the Lord a perfect people. How can this be so? 
 Elizabeth hid herself . . . 
 
 In the sixth month . . . of the house of David. 
 
 The Lord God shall give him the throne of David his 
 father. And Elizabeth thy sister hath conceived in her old 
 age. (This month is the sixth to her.) 
 
 Behold I am the handmaid of the Lord, let it be to me 
 according to thy word. 
 
 Blessed art thou among women and blessed is the fruit of 
 thy womb. Whence to me this, that the mother of my 
 Lord has come to me ? May she be blessed (v.l. She shall 
 be blessed) who believeth, because there shall be a fulfilling 
 of all 4 words which were spoken to her by the Lord. 
 
 My soul doth magnify the Lord . . . from this all genera- 
 tions shall call me blessed. 
 
 And thou, child, shalt be called the prophet of the 
 
 1 v.l. In the beginning. 
 
 2 Sc. without him even not one thing was. But that which was in 
 him is life. 
 
 3 Sc. was shining. 
 
 4 "all." source unknown.
 
 4 TATIAWS GOSPEL DIATESSARON. 
 
 highest, thou shalt go before the Lord to prepare his ways ; to 
 give perfect knowledge of salvation. By which will appear 
 to us the sun rising from on high, to illuminate our darkness. 
 Who were sitting in darkness and in the shadow of death; to 
 direct our feet into the ways of peace. 
 
 3. JOSEPH AND THE ANGEL. 
 
 \ c M. i. 18-25. 
 
 E m 20-26. 
 
 The birth of Jesus Christ was thus : When his mother 
 Mary had been betrothed to Joseph, and before she had 
 been given to her husband, 1 she was found with child of the 
 Holy Spirit. Joseph who was a just man 2 was unwilling to 
 traduce Mary. Wherefore there appeared to him an angel, 
 and said, Fear not to receive Mary. He was dwelling in 
 holiness 3 with her until she brought forth her first born. 
 He took her. 4 
 
 * 
 
 4. THE SCENES AT BETHLEHEM. THE PRESENTATION IN 
 THE TEMPLE. 
 
 Ac L. ii. 1-39. 
 
 E m 26-29. 
 
 Each one was being registered in his own town. 
 
 To-day has been born to you a Saviour (which is the 
 Christ of the Lord 5 ). 
 
 Glory in the highest, and peace in earth (from free will : 
 hope to good sons of men 6 ). 
 
 Now lettest thou thy servant depart in peace ; behold 
 mine eyes have seen thy mercy, which thou hast prepared 
 before all peoples. Behold this (child] stands for fall and 
 for rising again, and for a sign of contradiction ; and thine 
 own soul a sword shall go through. 
 
 1 Probably an euphemism of T. (Zahn.) 
 
 2 Sc. but Joseph because he was a righteous man. 
 
 3 Sc. purely dwelt with her. 
 
 4 Source unknown. 
 
 5 ' of the Lord " found also in Jerusalem Syriac. 
 
 6 These words in brackets are not in large type in E M ; it is impos- 
 sible to tell whether T. originally read them or not.
 
 TAT1AN*S GOSPEL DIATESSARON. 5 
 
 5. THE MAGI AND THE FLIGHT INTO EGYPT. 
 Ac M. ii. 1-23. 
 
 E m 29-36. 
 
 (The star appeared.) And I will come, I will adore him. 
 And they opened their treasures, and presented to him gifts, 
 gold and myrrh and frankincense. 1 And they received in 
 a vision the command that they should not return to him. 
 
 Then was fulfilled the word which was spoken through the 
 prophet, who said, Out of Egypt have I called (v.l. will I 
 call) my son. 
 
 And when Herod saw that he was mocked by the Magi, 
 he was very angry, and sent and destroyed all the male 
 childjen. The word was being fulfilled 2 which was spoken 
 through Jeremiah, A voice was heard in Rama, Rachel was 
 lamenting her sons, because they were not. 
 
 A Nazarene he shall be called. 
 
 6. JESUS AT THE AGE OF TWELVE. 
 Ac L. iL 40-52. 
 
 E m 4- 
 
 I and thy father, sorrowing and grieving were going and 
 seeking thee. 3 
 
 In the house of my Father I must be. 
 
 * 
 7. JOHN'S PREACHING OF REPENTANCE. 
 
 Ac L. iii. 1-3 : M. iii. 1-3 : L. iii. 4-6. 
 
 E ra No ref. 
 * 
 
 8. JOHN'S TESTIMONY TO CHRIST. 
 
 Ac J. i. 7-28. 
 
 E,, 36-39- 
 
 And the Word became flesh and dwelt in us. Through 
 Moses is the law, but its truth through Jesus our Lord (36). 
 Grace and truth came through Jesus (7). The Jews sent to 
 
 1 Sc . gold and myrrh and frankincense. 
 
 2 Sc. then was fulfilled the word . . . 
 
 3 Sc. with anxiety and much grief were seeking thee.
 
 6 TATIAWS GOSPEL DIATESSARON. 
 
 John, and say to him, Who art thou? He confessed, 
 saying, I am not the Christ. 1 They say to him, Art thou 
 Elias ? He says, No. 
 
 9. JOHN'S BAPTISM. JESUS is BAPTIZED. 
 
 Ac M. iii. 4-10: L. iii. 10-18 : M. iii. 13 : L. iii. 23 : J. i. 29-31 : 
 M. iii. 14, 15 : L. iii. 2i b : M. iii. i6 b : L. iii. 22 a : M. iii. 17 : 
 J. i. 32-34. 
 
 E m 39-42. 
 
 And in a garment of the hairs of a camel was John 
 clothed. From these stones God is able to raise up sons of 
 Abraham. Behold the axe has come even to the root of 
 the tree. 
 
 Behold this is the Lamb of God, this is he who comes to 
 take away the sins of the world. 2 
 
 And Jesus himself was of years as it were thirty. 
 
 Permit now that we may fulfil all righteousness. 3 
 
 * 
 10. THE TEMPTATION. 
 
 Ac L. iv. I a : Mar. i. 12, I3 b : M. iv. 2 a : L. iv. 2 b : M. iv. 2 b ~7 : 
 L. iv. 5-7 : M. iv. 10 : L. iv. 13 : M. iv. n b . 
 
 E OT 42-49. 
 
 Immediately the Holy Spirit led him forth into the desert 
 that he should be tempted by the devil. And after he fasted 
 forty days he desired to eat. 4 If thou art the Son of God, 
 speak to these stones, that they become bread this moment. 
 Not by bread alone doth man live, but by every word which 
 proceedeth out of the mouth of God. He led him forth, 
 and stationed him above the corner of the temple . . . cast 
 thyself downwards to the earth, for it is written that they 
 shall guard thee, lest at any time thy foot should strike 
 against a stone. 
 
 1 Sc. and he confessed and said that I am not the Messiah. 
 
 2 Sc. lo the lamb of God ! Lo he that beareth the sin of the world. 
 " who comes," probably T.'s own addition. (Zahn.) 
 
 3 E. in his comment refers to the traditional light, which sprang up 
 over the waters, at the same time that the voice came from heaven, at 
 Our Lord's baptism : Zahn thinks that he found this originally in T. 
 but A. has no trace of it. 
 
 4 Sc- and after forty days that he was fasting he was hungry.
 
 TATIANS GOSPEL DIATESSARON. 7 
 
 Again he took him, and led him to a certain mountain, 
 very high, and says to him, Mine are all kingdoms . . . 
 to me it has been given ... I have power over all these 
 things . . . thou wilt fall upon thy face, and wilt adore me 
 prostrate, I will give the kingdoms and glory of them to 
 thee. Go behind me Satan. 1 He departed from him fora 
 certain time. Angels came and were ministering to him. 
 
 * 
 
 ii. THE FIVE DISCIPLES. 
 Ac J. i-35-51 
 
 E m 49-51. 
 
 We have found the Christ. This is the Christ. Can it be 
 that anything good should go forth from Nazareth ? Behold 
 a true Israelite Scribe in whom is no guile. 
 
 12. THE FIRST MIRACLE. 
 
 Ac L. iv. 14 : J. ii. l-n, 
 
 E m 52-57. 
 
 A marriage was celebrated in Cana of the Galileans, and 
 when the Lord came there, his mother says to him, They 
 have no wine here. Jesus says to her, What is it to me and 
 to thee, Madam ? My time has not yet arrived. Whatso- 
 ever my son shall say to you do it. Every man first serves 
 up good wine, afterwards light wine. 
 
 13. JESUS PREACHES AT NAZARETH AND OTHER PLACES. 
 
 Ac L. iv. I4 b -22 a : M. iv. 17* : Mar. i. 15. 
 
 E w 57- 
 The times 2 are fulfilled (Mar. i. 15.) 
 
 14. THE CALLING OF DISCIPLES AT THE SEA. 
 Ac M. iv. 18-22. 
 
 E m No ref. 
 
 1 Sc. get thee behind me Satan. 
 
 2 Sc. wanting, but D. Itt. which often agree with it have the plural 
 like T.
 
 TATIAWS GOSPEL DIATESSARON. 
 
 15. THE MIRACULOUS DRAUGHT OF FISHES, 
 Ac L. v. i-n. 
 
 K. 59- 
 
 (Two ships). We have toiled the whole night. 
 They made signs to their companions. 
 
 * 
 
 1 6. JOHN AGAIN TESTIFIES TO CHRIST. 
 AC J. iii. 22-iv. 3. 
 
 E m 58. 
 His disciples were baptizing (J. iv, 2). 
 
 * 
 
 17. JOHN IMPRISONED. 
 
 A c L. iii. 19, 20 : M. iv. 12. 
 
 E m No ref. 
 * 
 
 1 8 NOBLEMAN'S SON AT CAPERNAUM. 
 A c J. iv. 46-54. 
 
 E m No ref. 
 
 * 
 
 19. JESUS GOES TO ZEBULUN AND NAPHTALI. 
 
 Ac L. iv. 44 : M. iv. 13-16. 
 
 E m No ref. 
 * 
 
 20. DEMONIAC IN SYNAGOGUE. 
 Ac L. iv. 3i b -37. 
 
 E m No ref. 
 * 
 
 21. CALL OF MATTHEW THE PUBLICAN. 
 Ac L. iv. 38" : M. ix. 9 b . 
 
 E m See 24.
 
 TATIAN'S GOSPEL DIATESSARON. 9 
 
 22. CHRIST CURES PETER'S MOTHER-IN-LAW AND MANY 
 OTHERS. 
 
 Ac Mar. i. 29: L. iv. 38 b , 39: M. viii. 16: L. iv. 4O b : M. viii. 17 : 
 Mar. i. 33 : L. iv. 41. 
 
 E M No ref. 
 * 
 
 23. CHRIST MINISTERS THROUGHOUT THE COUNTRY. 
 
 Ac Mar. i. 35-38 : L. iv. 42 b , 43 : M. ix. 35 : Mar. i. 39 b : 
 L. iv. I4 b , 15. 
 
 E m No ref. 
 
 * 
 24. CALL OF LEVI, THE SON OF ALPHAEUS. 
 
 Ac Mar. ii. 14. 
 
 E m 58. 
 (No distinct quotation) 1 . 
 
 25. THE PARALYTIC LET DOWN THROUGH THE ROOF. 
 
 A M. iv. .24 : Mar ii. 1,2: L. v. I7 b -2i : Mar ii. 8-i2 a : L v. 2S b : 
 M. ix. 8 b : L. v. 26 b : Mar. ii. I2 b . 
 
 E m 59, 60. 
 
 The Lord sees their faith . . . says to him, Thy sins are 
 forgiven thee. 
 
 26. LEVI'S FEAST. ON FASTING. 
 Ac L. v. 27~36 b : Mar. ii. 21, 22 : L. v. 38 b , 39. 
 
 E OT 6l. 
 
 (The Pharisees and Scribes murmur and say, Ye eat and 
 drink with publicans and sinners. To whom the Lord said, 
 They that are whole have no need of the physician, but they 
 that are sick; and I did not come to call the just but 
 sinners.) 
 
 The companions of the bridegroom cannot fast while the 
 bridegroom is with them. 
 
 1 The words of E m 58 are " Elegit Jacobum publicanum, ut animus 
 adderetur sociis ejus Christum sequendi" 
 
 This evidently proves that T. read Mar. ii. 14, according to the 
 Western reading "James the son of Alphaeus " for " Levi, the son of 
 Alphaeus." See W. H. *,*.
 
 io TATIAN'S GOSPEL DIATESSARON. 
 
 27. PLUCKING EARS OF CORN ON THE SABBATH. 
 Ac M. xii. I, 2 a : Mar. ii. 24 b -27 : M. xii. 5-8. 
 
 E m 61, 62. 
 
 They began to pluck the ears of corn, and to rub them, 
 and eat 1 
 
 Behold thy disciples do, on the Sabbath day, that which 
 is not lawful to do. 
 
 The Sabbath was made for men. 
 
 Their priests in the temple profane the Sabbath and are 
 guiltless. 
 
 * 
 28. His FRIENDS THINK HIM INSANE. 
 
 Ac Mar. iii. 21. 
 
 E m No ref. 
 * 
 
 29. WITHERED HAND CURED ON THE SABBATH. THE 
 PHARISEES CONSPIRE, 
 
 Ac L. vi. 6-9 : Mar. iii. 4 b , 5 : M. xii. n, 12, 14-21. 
 
 E m No ref. 
 * 
 
 30. JESUS PRAYS ON A MOUNTAIN, AND SELECTS THE 
 TWELVE. 
 
 Ac L. vi. 12, 13 : Mar. iii. 7^-12 : L. vi. i8 b , 19 : M. v. i a : L. vi. 
 I 3 b-I 7 : Mar. iii. 14, 15. 
 
 E No ref? 
 
 1 Sc. began plucking the ears, and rubbing in their hands, and 
 eating. 
 
 2 E m , p. 51, contains the following words in large type : 
 
 " Ordo et Solemnitas Apostolorum Domini" : 
 
 on which the note says : ' ' The following words have been taken out of 
 some kind of Ecclesiastical book : ' This inscription is wanting in 
 Cod. B.'"
 
 TATIAWR GOSPEL DIATESSARON. H 
 
 31. THE SERMON ON THE MOUNT. 
 
 Ac L. vi. 2O : M. v. 2-IO : L. vi. 22 a : M. v. Ii b , 12 : L. vi. 24-27" : 
 M. v. 13-16 : Mar. iv. 22, 23 : M. v. 17-25* : L. xii. s8 b : M. v. 
 25 b -42 : L. vi. 3O b , 31 : M. v. 43-46* : L. vi. 32 b -3& : M. v. 47- 
 vi. 8 : L. xi. i b . 2 a : M. vi. 9-18 : L. xii. 32, 33 : M. vi. 19 23 : 
 L. xi. 35, 36 : M. vi. 24-27 : L. xii. 26 : M. vi. 28 b -3l : L. xii. 
 29 b : M. vi. 32-vii. I : L. vi. 37 b , 38 : Mar. iv. 24**, 25 : L. vi. 
 39-42 : M. vii. 6 : L. xi. 5-13 : M. vii. 12-16* : L. vi. 44 : 
 M. vii. 17, 18 : L. vi. 45 : M. vii. 19-23 : L. vi. 47, 48* : M. vii. 
 25-27. 
 
 E M 62-73. 
 
 Jesus lifted up his eyes toward them, and began to 
 say : 
 
 Blessed are the poor in their spirit : l 
 
 Blessed are the meek ? 
 
 Blessed is he who hungers and thirsts a*ter righteousness : 
 
 Blessed are they who are of clean heart, for they shall see 
 God: 
 
 Blessed are the peacemakers, for they shall be called the 
 sons of God : 
 
 Blessed are they who suffer persecution on account of 
 righteousness : 
 
 Rejoice ye and exult, for great is your reward in heaven. 
 
 Woe to you that are rich. 
 
 Ye are the light of the world, and ye are the salt of the 
 earth. 
 
 I came not to annul the law or the prophets, but to fulfil. 
 
 It is easier for heaven and earth to pass away, than that 
 one little horn should perish from the law. 
 
 Every one who shall have broken one of the command- 
 ments. . . . Unless your righteousness be found more 
 abundant than that of the Scribes and Pharisees, ye shall 
 not be able to enter into the kingdom of the heavens. 
 
 Ye have heard this that has been said, Thou shalt not 
 kill, for he who kills is liable to the judgment. But I say to 
 you, he who says to his brother, Absurdly Low fellow 
 or Fool. . . . 
 
 If thou art about to offer thy gift on the altar, leave thy 
 gift and go be reconciled. 
 
 Ye have heard that it has been said, Thou shalt not com- 
 mit adultery : But I say to you, Whosoever looks and lusts 
 
 1 Sc. poor in their spirit. 
 
 2 Sc. also puts the beatitude of " the meek" immediately after that 
 of "the poor in their spirit. 1 '
 
 12 TATIAWS GOSPEL DIATESSARON. 
 
 commits adultery. 1 If thy hand or thy foot causes thee to 
 stumble. . . . 
 
 Ye have heard that it has been said, " Eye for eye." But 
 I say to you, Do not in any wise resist evil : he who strikes 
 thy cheek, offer to him also the other part. 2 
 
 But thou when thou fastest wash thy face and anoint thy 
 head, 3 that thou appear not to men fasting. Thy Father 
 who seeth in secret shall reward thee openly. 
 
 Where your treasures are, there will your hearts be also. 
 If the light which is in thee be darkness. . . . 
 
 Judge not lest ye be j udged ; forgive and it shall be f or- 
 given you. Punish not. 4 
 
 Give not holy things to the dogs. 
 
 He who has, it shall be given to him ; and he who has 
 not, even that which he thinks he has, shall they take 
 away from him. (L. viii. 18.) 
 
 * 
 
 32. THE CENTURION'S SERVANT, 
 
 A c M vii. 28-viii. I, 5* : L. vii. 2, 3 : M. viii. 5 b , 6: L. vii. 4, 5 : 
 M. viii. 7, 8 : L. vii. 8, 9* : M. viii. io b -i3 : L. vii. 10. 
 
 E ra 74- 
 
 He came with the elders of the people (M. and L.) and 
 asked him that he would not refuse to come and heal his 
 servant. And when he consented to enter, he said to him, 
 Lord trouble not thyself, but only say in a word, and he will 
 be healed. And when he had heard this, he wondered, and 
 said, Not in anyone in Israel have I found such great faith. 5 
 . . . they shall go into the outer darkness. 
 
 $ 33. THE YOUNG MAN AT NAIN. 
 A L. vii. 11-17. 
 
 E m 74. No distinct Quotation. 
 
 1 Sc. that whosoever seeth a woman and lusteth for her, hath 
 committed, &c. 
 
 2 Sc. whoso smiteth thee on thy cheek [turn] to him the other. 
 
 3 Sc. wash thy face and anoint thy head. 
 
 4 Source unknown. 
 
 5 Sc. not even in a man of the house of Israel have I found like this 
 faith.
 
 TATfAWS GOSPEL DIATESSARON. 13 
 
 34. FOXES HAVE HOLES. 
 A< M. viii 18 : L. ix. 57 b : M. viii. 19, 20 : L. ix. 59-62. 
 
 E m 74- 
 
 I will come and follow thee. Foxes have their dens ; and 
 the Son of Man has no place where he may lay his head. 
 
 * 
 
 35. STILLING THE TEMPEST. 
 
 Ac Mar. iv. 35 a : L. viii. 22 b : Mar. iv. 36* : L. viii. 22 a : Mar. iv. 
 36 b : M. viii. 24* : L. viii. 23 : Mar. iv. 38* : M. viii. 25 : 
 L. viii. 24 b : Mar. iv. 39**, 40* : L. viii. 25 b -27 a . 
 
 E m 75- 
 He rebuked the wind and it ceased. 
 
 36. THE DEMONIAC OF GADARA. 
 
 Ac Mar. v. 2 b : L. viii. 27 b : Mar. v. 3 b , 4": L. viii. 29 b : Mar. v. 4 b ,5*: 
 M. viii. 28 b : Mar. v. 5 b -7 a : L. viii. 28 b : Mar. v. 7 b : L. viii. 29*- 
 32, 35 a : Mar. v. I3 b : L. viii. 34-36 : Mar. v. i6 b : L. viii. 37 : 
 M. ix. i : L. viii. 38, 39 : Mar. v. 20, 2i a . 
 
 E m 75, 76. 
 
 (Gergesenes). And the demons began to pray that he 
 would not drive them out from this place, and send them 
 before their time (M. viii. 29) into Gehenna. 1 (L. viii. 31). 
 (sent the man away saying) Go, proclaim. 
 
 * 
 37. JAIRUS' DAUGHTER AND THE SICK WOMAN. 
 
 Ac L. viii. 4O b , 41* : Mar. v. 23 a : M. ix. i8 b , 19 : Mar. v. 24 b -3O : 
 L. viii. 45 b -47 a : Mar. v. 33 a : L. viii. 47 b , 48 : Mar. v. 34 b : L. 
 viii. 49-50 : Mar. v. 37-39 : L. viii. 53 : Mar. v. 40, 41 : L. viii. 
 55* : Mar. v. 42 b : L. viii. 55 b , 56. 
 
 E OT 76-90, 
 
 Fearing and trembling (Mar. v. 33) behind him, she 
 touched the border of his garment. And she knew in her- 
 self that she had been cured from her torments. Who 
 touched me? (L.) Who touched my clothes? (Mar.) The 
 crowds of people surround and press thee, and sayest thou, 
 
 1 Sc. to Gihanna.
 
 14 TATIAN'S GOSPEL DIATESSARON. 
 
 Who came nigh to me ? I know that some one has touched 
 me : I know that great power has gone out of me. (When 
 she saw that this also had not been hidden from him. 1 ) 
 Go in peace, thy faith hath made thee whole. 
 
 Believe firmly, 2 and thy daughter shall live. And he 
 commanded that they should give her something to eat. 
 
 38. Two BLIND MEN AND A DUMB DEMONIAC. 
 Ac M. ix. 26-33, 35 36. 
 
 E M No ref. 
 
 * 
 
 39. THE MISSION OF THE TWELVE. 
 
 A c M. x. I a : L. ix. I b . 2 : M. x. 5 b -io a : Mar. vi. 8 b : L. ix. 3 b : 
 M. x. io b : Mar. vi. 9 : M. x. io c -i4 a : Mar. vi. ii b : M. x. 
 15-27 : L. xii. 3b. 4 a : M. x. 28 b : L. xii. 5 a : M. x. 28 : L. xii. 
 5 b : M. x. 29-33 : L. xii. 51-3 : M. x. 36-42 : Mar. ix. 4o b : 
 M. xi. I. 
 
 He sent them two by two according to His own pattern. 3 
 Depart not into the way of the Gentiles ... to the lost 
 sheep of the house of Israel. Freely ye have received, 
 freely give. Possess no gold ... no staff . . . sandals. 
 Into whatsoever house ye enter, first salute the house. 
 Shake off the dust of your feet ... it shall be more 
 tolerable for the land of the dwellers in Sodom. Therefore, 
 behold I send you as sheep in the midst of wolves : be ye 
 therefore innocent as doves, and prudent as serpents. 
 Beware of men. Into whatsoever town ye enter, and they 
 receive you not, flee thence into another town, and if from 
 this they persecute you, flee again into another town. 
 [If they have persecuted me they will also persecute you. 
 J. xv. 20.] Verily I say to you, ye shall not be able to 
 finish these cities until I shall have come to you. The 
 things which I speak to you in darkness, speak ye in the 
 light ; what ye hear in the ear, proclaim over the housetops. 
 Fear not them who slay the body, but are not able to slay 
 the soul. Two sparrows are sold for a farthing, and not one 
 of them falls to the ground without your Father. I will 
 
 1 Sc. that not even this escaped him. 
 
 2 Sc. believing believe and thy daughter shall live. 
 
 3 This strange reading may be due to some mistake in the original 
 adoption or subsequent translation of Luke x. I.
 
 TATIAN'S GOSPEL D1ATESSARON. 15 
 
 confess him before my Father ... I will deny him. Think 
 not that I came to send peace in the earth ... a sword, 
 I came to separate a man from his father. [He who wishes 
 to find his life shall lose it, he who loses his life for my 
 sake shall find it. M. xvii. 25.] [He who loves not me 
 more than his own life. L. xiv. 26.] He who receives you 
 receives me. 
 
 40. MARTHA AND MARY. 
 Ac L. x. 38-42. 
 
 E m 98- 
 
 Mary came J and sat at the feet of Jesus. Thou hast no 
 care for me, 2 tell my sister to help me. She has chosen the 
 good part, that for evermore it may not be taken away from 
 her. 
 
 41. THE APOSTLES PREACH AND ANOINT THE SICK. 
 
 Ae Mar. vi. 12, 13. 
 
 E m No ref. 
 
 42. MESSAGE OF JOHN THE BAPTIST. 
 
 Ac L. vii. 18 : M. xi. 2 a : L. vii. 19-27 : M. xi. II : L. vii. 29. 30 : 
 M. xi. I2 a : L.xvi. 16 : M. xi. I2 b -i5 : L. xvi. 17 : L. vii. 3IV35- 
 
 E 99-108. 
 
 Art thou he who is to come, or look we for another ? 
 Go and tell John what ye have seen. Behold the blind see, 
 the lame walk, and the lepers are cleansed, and the deaf 
 hear, the dead arise : blessed is he who shall not have been 
 offended in me. He began to say to the people concerning 
 John : What went ye out to see in the desert? A reed 
 shaken by the wind ? Or a man in soft clothing adorned ? 
 Such men live in king's palaces. (L. vii. 25.) He is a 
 prophet, yea more than a prophet. Behold I send my angel 
 before thee. There is no greater among the sons of women : 
 but he who is least in the kingdom of heaven is greater than 
 he. The law and the prophets until John. (M. xi. 13.) 
 
 1 Sc. and she came, sat at the feet of Our Lord, etc. 
 
 2 Sc. my Lord, dost thou not care respecting me, etc.
 
 16 TATIAN'S GOSPEL DIATESSARON. 
 
 43. A BLIND AND DUMB DEMONIAC. THE PHARISEES 
 BLASPHEME. 
 
 A e Mar. iii. 20 : L. xi. 14 : M. xii. 24 : L. xi. 16 : M. xii. 25. 26* : 
 Mar. iii. 26 b : M. xii. 26 b : L. xi. i8 b : M. xii. 27-9 : L. xi. 21-3 : 
 Mar. iii. 28-30 : M. xii. 32-4 : L. vi. 45* : M. xii 36-7 : L. xii. 
 54-5 : M. xvi. 2 b ~4 : M. xii. 22-3. 
 
 EOT III-II3- 
 
 They brought to him a certain man possessed with a 
 demon, deaf and dumb and blind ; l he cured him and gave 
 him hearing, speech and sight (M). 
 
 He who speaks a word concerning the Son of Man it 
 shall be remitted him ; but he who speaks it concerning the 
 Holy Spirit, it shall not be remitted him, neither in this 
 world, nor in that (M). He shall be guilty of sins for 
 eternity. (Mar. iii. 29.) 
 
 * 
 
 44. THE APOSTLES RETURN AND ANNOUNCE THEIR SUC- 
 
 CESS. THE RETREAT OF CHRIST. 
 
 Ac Mar. vi. 30, 31. 
 
 E m No ref. 
 
 * 
 
 45. THE WOMAN WHO WAS A SINNER. THE TWO 
 
 DEBTORS. 
 Ac L. vii. 36-50. 
 
 How could this man if he were a prophet be ignorant in 
 what manner of life this woman lived, lor, you must know, 
 she is a sinner? One creditor had two debtors, the one 
 owed five hundred pence, and the other fifty. He said to 
 Simon the Pharisee, I entered thy house, and thou gavest 
 no water for my feet : one kiss of salutation thou didst not 
 give me ; but she from the time that she entered ceased not 
 to kiss my feet. And therefore her sins which are many 
 have been forgiven her because she loved vehemently, 
 because he to whom little is forgiven loves little. 2 
 
 1 Sc. then they brought near before him one man upon whom was 
 a devil, and blind and dumb : and he healed him, and that dumb spake 
 and saw and heard. 
 
 2 Sc. for to whom little is forgiven, he loveth little.
 
 TATIAN'S GOSPEL DIATESSARON. 17 
 
 46. MANY BELIEVE, BUT JESUS WILL NOT TRUST HIM- 
 SELF TO THEM. 
 
 Ac J. ii. 23,5-25. 
 
 E OT Ko ref. 
 
 * 
 
 47. MISSION OF THE SEVENTY. JESUS UPBRAIDS THE 
 UNBELEIVING CITIES. THE SEVENTY RETURN. 
 JESUS REJOICES ; AND INVITES THE WEARY 
 AND HEAVY LADEN. 
 
 Ac L. x. 1-12 : M. xi. 20-24 : L. x. 16-22 : M. xi. 28-30. 
 K m US'"?- 
 
 He sent them two by two according to his own pattern. 1 
 Freely ye have received, freely give. (M. x. 8. See 39.) 
 I beheld Satan that he fell like lightning from heaven. 
 Behold I have given you the power of treading on serpents 
 and scorpions, and all the power of the enemy. 
 
 I give thee thanks, heavenly 2 Father, because thou hast 
 hidden these things from the wise and prudent, and hast re- 
 vealed the~n to the little ones. No one knows the Father 
 but the Son, and no one knows the Son but the Father. 
 
 Come unto me ye that labour and are heavy laden, and I 
 will refresh you. (M. xi. 28.) 
 
 48. ON CROSS-BEARING. PARABLES OF THE TOWER 
 AND THE KING. 
 
 Ac L. xiv. 25-33. 
 
 E m 118. 
 
 He who hates not his own life cannot be my disciple. 
 Who is there of you who, wishing to build a tower, does not 
 first sit down and reckon its cost ? 3 
 
 49. SEEKING A SIGN. THE UNCLEAN SPIRIT'S RETURN. 
 
 Ac M. xii. 38-9: L. xi. 30: M. xii. 40: L. xi. .31 : M. xii. 41 
 L. xi. 24-6 : M. xii. 45 b . 
 
 E, II8-I22. 
 
 We wish to see a sign from thee. This generation is an 
 evil and adulterous generation, it seeks a sign, and no sign 
 
 1 See 39. 
 
 2 This word "heavenly," which E found in T. here furnishes him 
 with an opportunity of citing " Graecus," which omits "heavenly." 
 
 3 Sc. its costs. (But the Greek might also be rendered by "its.")
 
 1 8 TATIAN'S GOSPEL DIATESSARON. 
 
 shall be given it, but the sign of Jonas the prophet : for as 
 Jonas was in the belly of a fish three days and three nights, 
 so must the Son of Man enter into the heart of the earth 
 three days and three nights. 
 
 And the queen of the south shall judge it. 
 
 But that impure one, if he shall have gone out of the 
 man. (I will return into my first house, with my seven 
 companions 1 ). That impure one goes, takes seven others, 
 his companions, who are more wicked than himself, and 
 they come and dwell in him, and the last of that man shall 
 be worse than the first. Thus shall it be also to this gene- 
 ration. 
 
 50. BLESSED is THE WOMB THAT BARE THEE. 
 Ac L. xi. 27-8. 
 E m 122, 123. 
 
 Blessed is (v.l., will be) the womb that carried thee. 
 Blessed are they who hear the Word of God, and keep it. 
 
 51. His MOTHER AND BROTHERS. 
 
 Ac M. xii. 46" : L. viii. 19* : M. xii. 46 b : L. viii. \cf : Mar. iii. 3i h : 
 M. xii. 47-50. 
 
 E m 122. 
 Behold thy mother and thy brethren seek thee. 
 
 52. CIRCUIT OF JESUS WITH His DISCIPLES AND CERTAIN 
 MINISTERING WOMEN. 
 
 Ac L. viii. 1-3. 
 
 Mary Magdalene, from whom he had cast out seven 
 demons ; and Joanna the wife of Cusa, Herod's tribune ; and 
 Susanna. 
 
 1 Uncertain whether due to E. or T.
 
 TATIAN'S GOSPEL DIATESSARON. 19 
 
 53. TEACHING AT THE SEASHORE. THE SOWER, AND 
 EXPLANATION. 
 
 Ac M. xiii. 1-4* : L. viii. 5 b : M. xiii. 5, 6 : L. viii. 7 : Mar. iv. 7 b : 
 I. viii. 8* : Mar. iv. 8 b : L. viii. 8 b : Mar. iv. 10, n : M. xiii. 
 12-16 : L. x. 23 b : M. xiii. 17: Mar. iv. I3 b : M. xiii. 18: 
 Mar. iv. 14: M. xiii. 19-21*: L. viii. I3 b : M. xiii 2i b , 22* ; 
 Mar. iv. I9 b : L. viii. 15 : M. xiii. 23 b . 
 
 E w 123-126, 
 
 Behold the sower went out to sow seed, and while he 
 sowed some fell. ... on rocky places, and other fell 
 among thorns, and other fell into good ground. He that 
 hath ears of hearing let him hear. That which fell near the 
 path. And that which was over the rocky places. 1 But 
 the good and rich soil . . . thirtyfold, and sixtyfold, and 
 an hundredfold fruit. 
 
 54. THE SEED GROWING SECRETLY. 
 
 A c Mar. iv. 26-9. 
 
 K m 126. 
 He knoweth not that the earth beareth fruit of herself. 
 
 * 
 
 55. THE TARES. 
 Ac M. xiii. 24-30. 
 
 E m 126. 
 
 Master, didst not thou sow seed of holy sowing in thy 
 field, whence therefore the tares? 
 
 * 
 5(1. MUSTARD SEED, LEAVEN, AND SUMMARY. 
 
 Ac M. xiii. 31* ; L. xiii. 18 : Mar. iv. 3o b : L. xiii. 19* : M.xiii. 3i b : 
 Mar. iv. 3i b : M. xiii. 32 b : Mar. iv. 32 b , 33* : L. xiii. 2o b : 
 M. xiii. 33 b 34* : Mar iv. 33 b : M. xiii. 34 b , 35 : Mar. iv. 34 b . 
 
 E m 127,128. 
 
 Again the kingdom of heaven is like a grain of mustard, 
 which is the smallest of all seeds, and if it shall germinate it 
 increases and becomes a tree, and becomes the greatest of 
 all herbs, and the birds of the heaven come and dwell in its 
 branches. ... to leaven. 
 
 1 Moesinger here prints in large type the words, " If thou wishest to 
 be perfect, go sell all that thou hast." These words are evidently only 
 part of E.'s comment, and were not included in T. 
 
 B
 
 20 TATIAWS GOSPEL DIATESSARON. 
 
 57. EXPLANATION OF TARES. PARABLES OF TREASURE, 
 PEARL, AND NET. 
 
 AC M. xiii. 36-53. 
 
 E, B 128. 
 It is like a net cast into the sea and gathering of all kinds. 
 
 58. TEACHING IN SYNAGOGUES. REJECTION AT NAZA- 
 RETH. 
 
 A c M. xiii. 54* : Mar. vi. 2 : M. xiii. 55-7* : L. iv.23-4 : Mar. vi. 4 : 
 L. iv. 25-7 : Mar. vi. 5, 6 : L. iv. 28-30 : Mar. vi. 6 b . 
 
 E OT 128-131. 
 
 Therefore he came into his own town, and taught them 
 in their synagogues. After these things he entered according 
 to his custom, into their synagogues, on the Sabbath day. 
 In Bethsaida. 1 
 
 Physician heal thyself. A prophet is not accepted in his 
 own country. [The Galileans received him. J. iv. 45.] 
 Many widows were in the house of Israel, and to none of 
 them was he sent. Lepers in the house of Israel. In the 
 house of Israel he had not been able to do any mighty 
 work. (Mar. vi. 5.) 
 
 59. HEROD THINKS THAT CHRIST is JOHN RISEN FROM 
 THE DEAD. ACCOUNT OF JOHN'S MARTYRDOM. 
 
 Ae M. xiy. I : L. ix. 7 b : Mar. vi. 14 : L. ix. 7 C , 8 a : M. xvi. I4b : 
 L. ix. 8 b : Mar. vi. 15-6 : M. xiv. 2 b : Mar. vi. 17-20 : M. xiv. 5. 
 Mar. vi. 21-9 : M. xiv. I2 b : L. ix. 9. 
 
 E OT 131, 132. 
 
 Command that the head of John the Baptist be brought. 
 
 1 E. in his comment on this passage is evidently confuting an argu- 
 ment which Marcion had founded on it. So that Moesinger supposes 
 that the mistake " Bethsaida " for " Nazareth " was Marcion's, as 
 elsewhere in this context E. always has " Nazareth."
 
 TATfAN'S GOSPEL DIATESSARON. 21 
 
 60. CHRIST CROSSES THE LAKE. FIVE THOUSAND FED. 
 
 Ac M. xiv. 13* : J. vi. i b : Mar. vi. 33 : J. vi. 2 b ~5 a : Mar. vi. 34 b : 
 L. ix. Il b : M. xiv. 15* : Mar. vi. 36 : M. xiv. 16. 17* : J. vi. 
 5 b -g t L. ix. 13 : J. vi. 10 : Mar. vi-4O : M. xiv. 18 : Mar. vi. 41 : 
 M. xiv. I9 b , 20" : J. vi. 12, 13 : M. xiv. 21. 
 
 Em 132-134. 
 
 Gather up the fragments of the repast (that nothing of 
 them be lost). Verily this is the prophet of whom it was 
 said that he should come into the world (J.) 
 
 61. WALKING ON THE SEA. 
 
 Ac Mar. vi. 45 : J. vi. 14-8 : M. xiv. 24-5 : J.vi. 19 : M. xiv. 26-33: 
 J. vi. 2i b : Mar. vi. 54*, 51, 52,"54 b -6. 
 
 Em 134-136. 
 
 And when the day was toward evening, the disciples arose 
 and embarked on the ship (M) that they might go to 
 Capharnaum (J), but the Lord ascended to the mountain, 
 that he might pray (M) alone (J). 
 
 It is I, be not afraid. 
 
 When the Lord had come and with Peter had got up 
 into the ship, the wind ceased, and calmed (M). 
 
 They came and drew nigh to the Lord, and began to adore 
 him, and say, Verily thou art the Son of God (M). 
 
 62. DISCOURSE ON THE BREAD OF LIFE. 
 Ac J. vi. 22-72. 
 
 E m 136-7- 
 
 What sign doest thou that we may see and believe in 
 thee ? Our fathers eat the manna in the desert, as it is also 
 written, He gave them the bread of heaven to eat. No one 
 can come to me except the Father who sent me, draw him to 
 himself. This is the bread which came down from heaven ; 
 if anyone shall eat of this, shall he also die P 1 (num. et 
 morietur ?} Everyone who eats of this bread shall live for 
 ever. 
 
 1 Sc. that a man may eat of it and die.
 
 22 TATIAWS GOSPEL DIATESSARON. 
 
 63. JESUS DINES WITH A PHARISEE. ON WASHING, AND 
 TRADITIONS GENERALLY. EVERY PLANT WHICH 
 MY HEAVENLY FATHER HATH NOT PLANTED 
 SHALL BE ROOTED UP. 
 
 Ac L xi. 37-41 : Mar. vii. 1-5 : M. xv. 3, 4 a : Mar. vii. io b -i3, and 
 8, 9 ; M. xv. 7-9 : Mar. vii. 14-6 : M. xv. 12-4 : Mar. vii. 17* : 
 M. xv. 15-6* : Mar. vii. 18-9: M. xv. 18 : Mar. vii. 21-3: 
 M. xv. 2O b . 
 
 Em 137, 138- 
 
 God said, Honour thy father and thy mother ... he who 
 curses his father or his mother let him die by death (M). 
 And ye say to each 1 one of your fathers and your mothers, 
 Come now, that wherewith thou mightest have been profited 
 by me, is a gift. 
 
 Every planting which my heavenly Father has not planted 
 shall be plucked up by the roots. 
 
 64. THE SYROPHCENICIAN WOMAN. 
 
 Ac M. xv. 2i a : Mar. vii. 24 b -6 : M. xv. 22-8*: Mar. vii. 29b : 
 M. xv. 28 b : Mar. vii. 30. 
 
 Era 138, 139. 
 
 A woman called out and followed him, saying, Have 
 mercy on me. But he gave her no answer. It is not good 
 to take the bread of sons and cast 2 it forth to dogs. Yea 
 Lord even the dogs eat of the crumbs of their master's 3 table. 
 1 say to thee, woman, great is thy faith. 
 
 * 
 65. A DEAF MUTE AT DECAPOLIS. 
 
 Ac Mar. vii. 31-7. 
 E OT Noref. 
 
 1 Sc. But ye say, each to his father and his mother. 
 
 2 Moesinger's Latin gives "proficere," but I fancy this must be a 
 printer's error for " projicere." The latter reading is adopted by Zahn, 
 who does not make any comment on it. 
 
 3 "master's" here in the singular seems to be unique.
 
 TATfAA'S GOSPEL DIATESSARON. 23 
 
 66. THE WOMAN OF SAMARIA. 
 Ac J. iv. 4-45*. 
 
 E m 140-143- 
 
 Give me a drink of water. The woman says to him, 
 Behold thou art l a Jew. He says to her, If thou knewest 
 him who said to thee, Give me of this water to drink, thou 
 wouldst have asked of him. The woman says to him, 
 Thou hast no pitcher, and the well is deep. (He says to 
 her, my water conies down from heaven.) 2 He who drinks 
 of this water, which I shall give him, shall never thirst. 
 The woman says to him, Lord give me of that water, that 
 I thirst not, nor come another time to this well, to draw 
 water from it. He says to her, Go call me thy husband. 
 Thou hast changed five husbands, and he whom thou now 
 hast is not thy husband. The woman says to him, Lord it 
 seems to me that thou art a prophet. Our fathers 
 worshipped in this mountain. He answers her, Verily I say 
 to thee, neither in this mountain, nor in Jerusalem, shall 
 they worship, but the true worshippers shall worship in spirit 
 and in truth. Behold the Christ cometh, and when he 
 shall have come, he shall give us all things. He says to her, 
 I who speak with thee am he. They wondered that he was 
 talking with a woman. Not henceforth on account of thy 
 words do we believe in him, but because we have heard his 
 teaching, and seen his works, that he is God, and we have 
 recognized that he is surely the very Christ. 
 
 67. THE LEPER. MANV CURES. 
 
 Ac L. v. 12 : Mar. i. 41-5 : L. v. I5 b , 16. 
 
 Em I43-H5- 
 
 Lord, if thou wilt thou canst cure me. And he stretched 
 out his hand. Tell no man: go show thyself to the 
 priests, and offer the gift, (as Moses commanded you) to 
 testify to them. (Lat. on account of their testimony.*} 
 
 1 Sc. Lo thou art a Jew. 
 
 2 Not in large type in Moesinger's Latin ; but from the way in which 
 E. quotes it, we conclude that it may have been in T.
 
 24 TATIAN'S GOSPEL DIATESSARON. 
 
 68. THE IMPOTENT MAN AT BETHESDA. DISCOURSE. 
 Ac J. v. 1-47. 
 
 E TO 145-* 52- 
 
 1 There was a certain man there who had an infirmity 
 thirty-eight years. The Lord says to him, Dost thou wish 
 to be made whole ? The infirm man says to him, I have no 
 helper, that if the waters are moved he may send me down, 
 and while I move myself slowly, already another goes down 
 before me. Arise (v.l. stand on thy feet), take up thy bed, 
 and walk to thy house. 2 Who commanded thee to take up 
 thy bed on thee on the Sabbath day ? He who cured me 
 said to me, Arise, take up thy bed and walk. They said to 
 him, Who is he ? He said, I know not. Because Jesus, 
 when he saw the multitude of people, 3 turned aside from 
 that place. And after some time he saw him and said to 
 him, Behold thou art made whole, henceforth sin no more, 
 lest thou have need of some one else. 4 And then the man 
 went away and related to the Jews that Jesus was he who 
 made me whole. 5 
 
 My Father works his work even until to-day, 6 therefore 
 also I work. They persecuted him . . . but also because 
 he called God his own father, and made himself equal with 
 God. The Father judges no one, but has given all judg- 
 ment into the hands of his Son. As the Father has life in 
 himself, so also has he given to the Son. He has given 
 him power that the Son of Man should execute judgment. 
 Nor from men do I receive any witness. He is the lamp 
 which was shining. Because I have witness which is greater 
 than that of John. The very works which I do bear witness 
 of me. Moses himself is your accuser : Moses wrote of me. 
 
 * 
 69. CURES AT SEA OF GALILEE. FOUR THOUSAND FED. 
 
 Ac M. xv. 29, 30": J. iv. 45 b : M. xv. 3O b ~32 : Mar. viii. 3 b : M. xv. 
 33-39- 
 
 E m No ref. 
 
 1 E. plainly shows by his comments that he had before him the 
 verses about the angel, which are also in A., and most probably were 
 in the original T. 
 
 2 Sc. Rise, take up thy bed and walk, go to thy house. 
 
 3 Sc. on account of the multitude of men. 
 
 4 Zahn thinks this represents a reading 'Iva fj.^\ xP ' ia < ro ' fivus 
 yfvrjTai, for Iva ^ ^eipov <rol n yevTjrai. 
 
 5 Sc. Jesus it is that hath made me whole. 
 
 6 Sc. My Father until now doeth works, on this account also I too 
 work.
 
 TATIAN'S GOSPEL DIATESSARON. 25 
 
 70. A SIGN AGAIN SOUGHT. THE LEAVEN OF THE 
 PHARISEES AND SADDUCEES. 
 
 A c M. xvi. i a : Mar. viii, il b , 12* : M. xvi. 4 b : Mar. viii. I2 b -l5 : 
 M. xvi. 7, 8 a : Mar. viii. I7 b -2i a : M. xvi. n, 12. 
 
 E m No ref. 
 
 71. THE BLIND MAN AT BETHSAIDA. 
 
 A c Mar. viii. 22-26. 
 
 E m iS3- 
 He saw all things clearly. 
 
 72. AT C^ESAREA PHILIPPI. PETER'S CONFESSION. 
 
 Ac Mar. viii. 27 : M. xvi. 13-20. 
 
 E m 153, 154. 
 
 What do men say of me, that the Son of Man is ? l They 
 answer him, Some say that he is Elias, others that he is 
 Jeremias. But ye, what say ye of me that I am ? Simon 
 said, Thou art the Christ, the Son of the living God. And 
 he answered, Blessed art thou, Simon. Thou art a rock, 
 and the gates of Hades (portae inferi} shall not conquer 
 thee. Tell no one of me that I am the Christ. 
 
 73. CHRIST FORETELLS His SUFFERINGS. PETER 
 REBUKED. WHAT SHALL A MAN GIVE IN 
 EXCHANGE FOR HIS SOUL? 
 
 Ac M. xvi. 2i a : Mar. viii. 3i b , 32* : M. xvi. 22 : Mar. viii. 33*: 
 M. xvi. 23 b : Mar. viii. 34 a -: L. ix. 23 b : Mar. viii. 35 : L. ix. 25 : 
 Mar. viii. 37, 38 : M. xvi. 27. 
 
 E M 154. 155- 
 
 Behold we go up to Jerusalem, and all things are being 
 fulfilled which have been written of me ; that the Son of 
 Man must be crucified and die. Far be it from thee Lord, 
 that thou shouldst do this. He answered him, Get thee 
 behind me Satan, (for thou art an offence to me), for thou 
 thinkest not the things which are of God, but the things 
 which are of man, 
 
 1 Sc. What say men concerning me that I am ? Who forsooth is chis 
 Son of Man ?
 
 26 TATIAWS GOSPEL DIATESSARON. 
 
 74- TRANSFIGURATION. 
 
 A e Mar. viii. 39: M. xvi. 28 b , xvii. i: L. ix. 29* : M. xvii. 2 b 
 L. ix. 2g b : Mar. ix.2 b , 3 : L. ix. 3i b ~33 a : M. xvii. 4 b : L. ix. 33'' 
 Mar. ix. 5 b : M. xvii, 5 a : L. ix. 34 b : M. xvii. 5 b : L. ix. 36* 
 M. xvii. 6-9 : Mar. ix. 9" : L. ix. 36 b : Mar, ix -9 b , 10* : M. xvii 
 lo b : Mar. ix. n, 12 : M. xvii. I2 b , 13. 
 
 There will be some who are now standing here with me, 
 who shall not taste of death. If thou wilt Lord, let us 
 make here three tabernacles. He knew not what he was 
 saying. This is my beloved Son, hear him and ye shall 
 live. And while they were coming down from the mountain, 
 he gave them a command and said, Take heed that ye tell 
 no one this vision which ye have seen (until the Son of Man 
 rise from the dead). 
 
 75. ON His DESCENT FROM THE MOUNT A CROWD 
 RUNS TO MEET HlM. THE PHARISEES TELI, 
 HIM OF HEROD'S THREAT. 
 
 Ac Mar. ix. 13, 14 : L. xiii. 31-33. 
 
 E M 159- 
 It must not be that a prophet perish out of Jerusalem. 
 
 76, DEMONIAC BOY. SUFFERINGS AGAIN FORETOLD. 
 DISCIPLES DISPUTE WHICH OF THEM WILL BE 
 GREATEST. 
 
 A c L. ix. 38* : M. xvii. I4 b : L. ix. 38 b , 39* : M. xvii. I4 b : Mar. 
 ix. 17 : M. xvii. 14 : L. ix. 39 b : M. xvii. 15. 16 : Mar. ix. 19, 
 20, and 2i b -26 a : L. ix. 43 b : M. xvii. I7 b : L. ix. 44* : Mar. ix. 
 27 : M.xvii. T9 : Mar. ix. 28-30* : L. ix. 44 b : Mar. ix. 3O b : 
 L. ix. 45 : M. xvii. 22 b : L. ix. 46 : Mar. ix. 32, 33. 
 
 Em 160, 161. 
 
 They were not able to cure him. O generation evil, 1 
 perverse, and unbelieving, how long shall I be with you ? 
 To him who believes are all things possible. I say to thee, 
 unclean, deaf, and dumb one, go out, depart from him, and 
 enter no more into him. Why were not we able to cure 
 him ? On account of your unbelief. 
 
 1 Sc. O race, perverse and without faith.
 
 TATIAN'S GOSPEL DIATESSARON. 27 
 
 77. THE STATER IN THE FISH'S MOUTH. 
 
 Ac M. xvii. 23 b -26. 
 
 E m 161. 
 
 The kings of the earth, from whom take they tribute ? 
 From sons or from foreigners? That to these men thou 
 mayest give no offence, go to the sea, and cast there a net. 
 
 * 
 
 78. JESUS BEING ASKED WHO IS GREATEST IN THE 
 KINGDOM OF HEAVEN, MAKES A LITTLE CHILD 
 THE MEANS OF CONVEYING SPIRITUAL IN- 
 STRUCTION. 
 
 AC M. xviii. I : L. ix. 47* : Mar ix. 35 : M. xviii. 3 : L. ix. 48" : 
 Mar. ix. 36 b : L. ix. 48 b : M. xviii. 6. 
 
 E m No ref. 
 * 
 
 79. THOSE MUST NOT BE PREVENTED WHO DO GOOD IN 
 
 THE NAME OF JESUS. ON OFFENCES. 
 
 Ac L. ix. 49 : Mar. ix. 38 : L. ix. 5o b : M. xviii. 7, 8 : Mar. ix. 43 : 
 M. xviii. 9 a : Mar. ix. 46 b -49 a : L. xiv. 34 b , 35 : Mar. ix. 49^ 
 
 E, No ref. 
 
 * 
 
 80. ON DIVORCE. 
 
 A Mar. x. 1-5* : M. xix. 4 b -9 a : Mar. x. 10-12 : M. xix. 915-12. 
 
 E TO 162. 
 
 They came and drew nigh that they might ask him, Is it 
 lawful for anyone to put away his wife ? Moses on account 
 of the hardness of your heart gave you permission, but from 
 the beginning of the creation this was not. 
 
 Si. SUFFER THE LITTLE CHILDREN TO COME UNTO ME. 
 Ac M. xix. 13* : Mar. x. I3 b -i6. 
 
 E w No ref.
 
 28 TATIAWS GOSPEL DIATESSARON. 
 
 82. PARABLES OF THE LOST SHEEP, AND LOST PIECE OF 
 
 SILVER. 
 
 Ae L. xv. 1-4 : M. xviii. I3 b : L. xv. 5 b , 6 : M. xviii. 14 : 
 L. xv. 7-10. 
 
 E m 162. 
 
 1 TEN DRACHMAE AND A HUNDRED SHEEP. 
 * 
 
 83. THE PRODIGAL SON. 
 Ac L. xv. 11-32. 
 
 E m 163. 
 
 And when the younger son had squandered his goods. 
 It behoved us to rejoice, because thy brother was dead, and 
 lives, and has been recalled to life. 
 
 84. UNJUST STEWARD. 
 
 A c L. xvi. 1-12. 
 
 E M 163. 
 - CONCERNING A STEWARD. 
 
 85. THE UNMERCIFUL SERVANT. A SINNING BROTHER. 
 PETER'S QUESTION. 
 
 Ac M. xviii. 23-35 : L. xvii. 3, 4 : M. xviii. 15-22. 
 E m 163-165. 
 
 How often if my brother sin against me shall I forgive 
 him? Till seven times, is it enough? He says to him, 
 Until seventy-seven times seven. 3 
 
 Where one is there also am I, and where two are there 
 also will I be. 
 
 1 These words are printed in the usual large type in Moesinger's Ed. 
 They evidently form a title, which E. had before him, and which was 
 probably in T. 
 
 2 See note on 82. 
 
 3 Sc. He saith to him, Not seven : but above seventy-seven seven.
 
 TATIAWS GOSPEL DIATESSARON. 29 
 
 86. RESPONSIBILITY OF KNOWING GOD'S WILL. TAKE 
 HEED THAT YE DESPISE NOT ONE OF THESE 
 LITTLE ONES. 
 
 Ac L. xii. 47-50 : M. xviii. 10, n. 
 
 E m 165. 
 Their angels in the heavens behold the face of my Father. 
 
 87. THE SLAIN GALILEANS. THE TOWER IN SILOAM. 
 PARABLE OF THE FIG TREE. 
 
 AC J. vii. I : L. xiii. 1-9. 
 
 E m 165, 166. 
 
 Mixed their blood with their sacrifices. A certain man 
 had planted in his vineyard a fig tree, and says to the 
 husbandman, There are these three years that I come to 
 seek fruit of this fig tree, cut it down. The husbandman 
 answered and said to him, Leave it alone this year also. 
 
 88. WOMAN WITH SPIRIT OF INFIRMITY. 
 Ac L. xiii. 10-17. 
 
 E m No ref. 
 
 89. JESUS GOES TO THE FEAST OF TABERNACLES. 
 Ac J. vii, 2-lO a : M. xix. I b , 2 : J. vii. lO b ~3l. 
 
 E, 167. 1 68. 
 
 They say to him, There is no one who does any work in 
 secret. For his brothers did not believe in him. I go not 
 up in this feast. Why seek ye to slay me, a man who tells 
 the truth ? 
 
 90. THE RICH FOOL. 
 Ac L. xii. 13-21. 
 
 E OT No ref.
 
 30 TATIAWS GOSPEL DIATESSARON. 
 
 THE YOUNG RULER. THE REWARD OF THOSE WHO 
 LEAVE ALL FOR CHRIST. 
 
 A c Mar. x. 17-19*: M. xix. I7 b , i8 a : Mar. x. I9 b : M. xix. ig b , 20 : 
 Mar. x. 2i a : M. xix. 2i b , 22*: L. xviii. 23 b , 24*: Mar. x. 23 : 
 M. xix. 23 b , 24 : Mar. x. 24-27 : L. xviii. 28 : M. xix. 27 b , 28 : 
 Mar. x. 29 b : L. xviii. 30 : Mar. x. 3O b , 31. 
 
 E, a 168-174. 
 
 Good Master, what shall I do that I may live? Why 
 callest thou me good ? No one is good, except only one, 
 God the Father who is in heaven. If thou wishest to enter 
 into eternal life keep the Commandments. Dost thou know 
 the Commandments? What lack I yet? Thou hast still 
 need of another thing. [Do this and thou shalt live. Luke 
 x. 28.] How hard it is for those who trust in possessions. 
 
 92. DIVES AND LAZARUS. 
 Ac L. xvi. 14-31. 
 
 E m 174, US- 
 1 OF THE RICH MAN AND LAZARUS. 
 
 My son remember that thou in thy life receivedst thy 
 good things, and Lazarus his torments. 
 If they hear not Moses and the prophets. 
 
 * 
 
 93. THE LABOURERS IN THE VINEYARD. 
 Ac M. xx. 1-16. 
 
 E 175-177- 
 
 1 OF THE LABOURERS, WHOM THE MASTER OF THE VINE- 
 YARD HAD HIRED AT THE THIRD, THE SlXTH, AND THE 
 
 NINTH HOUR. 
 
 Why do ye stand idle all day to the evening ? No one 
 came and hired us. Or have I not the power in mine own 
 house of doing what I wish ? If I am liberal, why is your 
 eye evil ? 
 
 1 See note on 82.
 
 TA TIA WS GOSPEL DIA TESSA RON. 3 1 
 
 94. IN THE HOUSE OF ONE OF THE CHIEF PHARISEES ON 
 
 THE SABBATH. A MAN WITH DROPSY. CHIEF 
 SEATS AT FEASTS. INVITE THE POOR AND 
 INFIRM. 
 
 Ac L. xiv. 1-15. 
 
 E m No ref. 
 
 95. THE MARRIAGE OF THE KING'S SON AND THE 
 GREAT SUPPER. 
 
 Ac M. xxii. 1,2: L. xiv. i6 b , 17: M. xxii. 315; L. xiv. 18-20: 
 M. xxii. 4-6: L. xiv. 2l a : M. xxii. 7, 8 : L. xiv 2l b -23 a : M. 
 xxii. 9 b : L. xiv. 23 b , 24: M. xxii. 10-14. 
 
 E w No ref. 
 
 96. JESUS GOING UP TO JERUSALEM CLEANSES TEN 
 LEPERS. 
 
 A c J. v. i: L. xvii. 11-19. 
 E m No ref. 
 
 97. JESUS AGAIN FORETELLS HlS SUFFERINGS. AMBI- 
 TIOUS REQUEST OF JAMES AND JOHN. 
 
 Ac -Mar. x. 32 : L. xviii. 31* : Mar. x. 33, 34*: L. xviii. 33, 34: 
 M. xx. 20, 2i a : Mar. x. 35-44: M. xx. 28. 
 
 E m I77-I79- 
 
 We wish that whatsoever we shall ask thou mayest do 
 for us. (I will do it for you. 1 ) Give us authority that one 
 of us may sit at thy right hand, and the other at thy left 
 hand. Are ye able to drink of the cup which I am about to 
 drink ? 
 
 1 Sc. is wanting here, but D. Itt., which usually agree with it, sup- 
 port this reading of T.
 
 32 TATSAN'S GOSPEL DIATESSARON. 
 
 1 . 98. ARE THERE FEW THAT BE SAVED ? 
 Ac L. xiii. 22-30. 
 E No ref, 
 * 
 
 99. ZACCHAEUS. 
 
 Ac- L- xix. i-io. 
 
 E m 1 80. 
 
 Zacchaeus make haste, come down from that. Behold, 
 Lord, the half of all my goods I will give to the poor, and 
 all 1 things which I have ever unjustly accepted from anyone, 
 I will restore these fourfold. To-day has salvation been 
 accomplished for this house, for even he also is a son of 
 Abraham. 
 
 * 
 100. BARTIMAEUS. 
 
 Ac L- xviii. 35* : M. xx. 2Q b : L. xviii. 35 b : Mar. x. 46 : L. xviii. 
 36, 37 : Mar. x. 47* ; L. xviii. 38, 39 : Mar. x. 48 b -5i : M. xx. 
 34* : L. xviii. 42*, 43 : 
 
 E m 180, 181. 
 
 A certain blind man was sitting by the wayside [at the 
 crossing of the ways. M. xxii. 9], and his name was Bar- 
 timaeus, the son of Timaeus. Jesus, Son of David, have 
 mercy on me. They kept chiding and hindering this blind 
 man, that he should not come to Jesus, therefore he kept 
 calling out the more. And casting away his cloak he came 
 to him. Receive thy sight ; thy faith hath made thee whole. 
 
 IOT. PARABLE OF THE POUNDS. 
 Ac L. xix. iib-27. 
 
 E m No ref. 
 * 
 
 102. CLEANSING OF THE TEMPLF. 
 
 A c M. xxi. 12* : J. ii. 14* : M. xxi. I2 b : J. ii. I4 b , 16 : M. xxi. I2 C , 13 
 J. ii. 16 : Mar. xi. 16 : J. ii. 17-22. 
 
 Em l8l. 
 
 Were selling sheep and oxen in the temple. 
 
 1 Sc. and every one that I have injured I recompense fourfold.
 
 TATIAWS GOSPEL DIATESSARON. 33 
 
 103. CASTING GIFTS INTO THE TREASURY. 
 
 Ac Mar. xii. 41, 42* : L. xxi. 3 : Mar. xii. 44. 
 E OT No ref. 
 
 * 
 
 104. PARABLE OF PHARISEE AND PUBLICAN. 
 
 Ac L. xviii. 9-14. 
 
 E m 181, 182. 
 
 1 OF THE PHARISEE WHO WAS PRAYING. (But the 
 publican. ) 
 
 * 
 
 105. JESUS LODGES AT BETHANY. THE BARREN FlG- 
 
 TREE CURSED. 
 Ac Mar. xi. 19* : M. xxi. 17 : L. ix. II : Mar. xi. 12-15*. 
 
 E m 182 and 186. 
 
 He became hungry and hastily 2 came to that fig-tree. 
 He cursed the fig-tree. 
 
 * 
 
 I06. NlCODEMUS COMES TO JESUS BY NlGHT. 
 Ac J- iii. 1-21. 
 
 E OT 187-189. 
 
 Can it by any means come to pass that a man when 
 he is old should enter again into his mother's womb and 
 again be born ? (Lat. denuo in lucem edatur ?) Unless a man 
 shall have been born of water and the Spirit, he cannot 
 enter into the kingdom of God. He who is born of the 
 flesh is flesh, and he who is born of the Spirit is spirit. Ye 
 know not the Spirit, whence it comes or whither it goes. 
 Art thou a Master in Israel, and knowest not these things? 
 Therefore if I have told you earthly things, and ye have 
 not believed, how shall ye believe if I shall tell you 
 heavenly things (?;./. of heaven). And no one has ascended 
 into heaven, but he who descended from heaven, the Son 
 of Man. 3 And as Moses lifted up the serpent in the desert, 
 so must the Son of Man be lifted up. 
 
 1 See note on 82. 2 Source unknown. 
 
 3 T. does not appear to have read the words, " which is in heaven," 
 so commonly found as the conclusion of this verse. They are wanting 
 also in some of the very best Gk. MSS. (S. B. L. 33.) 
 
 Sc. " which was in heaven." 
 
 Pesh. " which is in heaven."
 
 34 TA TIAN'S GOSPEL DIA TESSARON. 
 
 107. THE DISCIPLES WONDER THAT THE FIG-TREE HAS 
 
 SO SUDDENLY WITHERED. ON FAITH AND 
 
 BELIEVING PRAYER. 
 
 Ac Mar. xi. 19, 20 : M. xxi. 2O b : Mar. xi. 21-23 : M. xxi. 2i b , 22 : 
 L. xvii. 5-10 : Mar. xi. 24-26. 
 
 E m 184-186. 
 
 When they returned they say to him, Behold, the fig-tree 
 which thou cursedst how suddenly it is dried up ! (Mar.) 
 His disciples wondered how it was dried up so suddenly. 
 He says to them, And you, if you had faith and did not 
 doubt (M.) in your heart (Mar.) might say to this moun- 
 tain, Go, remove into the sea, and it would be transferred. 
 
 1 08. THE JUDGE AND THE WIDOW. 
 A c L. xviii. 1-8. 
 
 E m 19. 
 1 IN THIS SINFUL JUDGE. 
 
 109. JESUS IS ASKED, " BY WHAT AUTHORITY DOEST 
 THOU THESE THINGS ? " THE PARABLE OF 
 THE Two SONS. 
 
 Ac Mar. xi. 15* : L. xx. I, 2 a : Mar. xi. 28 b , 2g : M. xxi. 24 b , 25* : 
 Mar. xi. 3o b : M. xxi. 25 b , 26 : L. xx. 6 b : Mar. xi. 32b, 33 : 
 M. xxi. 28-32. 
 
 E m 191, 192. 
 
 They came and said to him, By what authority doest thou 
 these things? The baptism of John whence was it ? Was 
 it from heaven, or from men ? They began to deliberate 
 with themselves, and to say, If we say that it is from heaven, 
 he will say to us, Why did ye not believe him? But if we 
 say, F>om men ; we fear this people. 
 
 What think ye? A certain man had two sons. Very 
 well, sir. Which of these did the will of his father? The 
 second. 2 Therefore the publicans and fornicators go 
 before you into the kingdom of the heavens. John came 
 to you in the way of righteousness. 
 
 1 See note on 82. 2 Against Sc., and Arabic.
 
 TATIAWS GOSPEL DIATESSARON. 35 
 
 no. THE WICKED HUSBANDMEN. 
 
 A c M. xxi. 33 a . L. xx. 9 : M. xxi. 34 : Mar. xii. 3-5* : M. xxi. 35, 36 : 
 L. xx. 13 : Mar. xii. 6 a : M. xxi. 38* : L. xx. I4 b : M. xxi. 
 39-42* : L. xx. I7 b : M. xxi. 42^-46. 
 
 E 192, 193- 
 
 A certain householder planted for himself a vineyard, and 
 sent his servants that they might bring him the fruit. This 
 is the heir of this vineyard, come let us kill him, and then 
 the inheritance of the vineyard will be ours. What do those 
 husbandmen deserve? He will destroy the evil men by 
 evils. Have ye never read, " The stone which the builders 
 have rejected, has itself become the head of the corner"? 
 Whosoever strikes against it shall be broken, and over 
 whomsoever it shall fall, it shall grind and consume him. 
 
 in. CRAFTY QUESTION ABOUT TRIBUTE. 
 
 Ac M. xxii. 15 : L. xx. 2O b : M. xxii. 16, 17 : Mar. xii. I4 b , 15 : 
 M. xxii. i8 b -2i : L. xx. 26. 
 
 E m 193- 
 
 They sent to him their disciples with the Herodians 
 Are they to pay tribute ? Give to Cassar that which is 
 Caesar's, but restore to God what ye owe to him. 
 
 * 
 
 112. QUESTION ABOUT MARRIAGE AT THE RESUR- 
 RECTION. 
 
 A c M. xxii. 23-25* : L. xx. 29 b -3i : M. xxii. 27-29* : Mar. xii. 24 b : 
 L. xx. 34 b -36 : M. xxii. 30* : Mar. xii. 26 b : L- xx. 38 : Mar. 
 xii. 27 b : M. xxii. 33. 
 
 K m 193, J 94- 
 
 The Sadducees came, and they say to him, There is no 
 resurrection of the dead. 1 The patriarch 2 Moses gave us 
 the command, If any man die without children,, let his 
 brother marry his wife. Therefore a certain wife had seven 
 husbands. In the resurrection therefore of the dead, whose 
 of these shall she be? Ye err greatly (Mar.) : for the full- 
 
 1 Sc. On that day came near before him the Sadducees, and say to 
 him, that there is no resurrection. 
 
 2 Aucher translates the Armenian word thus ; Moesinger translates 
 " praecebtor " 
 
 C
 
 36 TATIAN'S GOSPEL DIATESSARON. 
 
 grown sons of this world marry ; but those who have been 
 made worthy of that world, are as the angels. (L.) 
 
 * 
 
 113. QUESTION AS TO WHICH OF THE COMMANDMENTS is 
 GREATEST. PARABLE OF THE GOOD SAMARITAN. 
 
 A c L. xx. 39 : M. xxii. 34,35*: Mar. xii. 28*: L. x. 25 : Mar. xii. 
 28 b -3O a : M. xxii. 371), 38 : Mar. xii, 31 : M. xxii. 40 : Mar. xii. 
 32-34 : L. x. 28-37 Mar. xii 34 b . 
 
 E M 194, 195- 
 
 What commandment is first and great in the law P 1 That 
 thou shouldst love the Lord thy God, and thy neighbour as 
 thyself. (Who is my neighbour ?) 
 
 THAT WOUNDED ONE. 2 
 
 From Jerusalem to Jericho. Which of these seems to 
 thee to have been neighbour to the wounded man? (He 
 says to him) He who showed mercy. And do thou like- 
 wise. 
 
 114. CONTRAST BETWEEN UNBELIEF OF THE ECCLESI- 
 ASTICS, AND BELIEF OF MANY OF THE PEOPLE. 
 THE LAST DAY OF THE FEAST OF TABERNACLES. 
 A c L. xix. 47, 48 : J. vii. 31-52. 
 
 E m 196. 
 
 The Lord cried out and said, If any of you thirst, let him 
 come unto me and drink. 
 
 * 
 
 1 15. WHAT SAY YE OF THE MESSIAH ? 
 
 Ac M. xxii. 41-46. 
 E m No ref. 
 
 * 
 
 Tl6. JESUS TEACHES " I AM THE LlGHT OF THE WORLD." 
 A c J. viii. 12-59. 
 
 E M 196, 197. 
 If ye are the sons of Abraham, do the works of Abraham. 
 
 1 Sc. Which commandment is great and first in the law ? 
 
 2 See note on 82.
 
 TATJAN'S GOSPEL DIATESSARON. 37 
 
 Why do ye seek to kill me ? Abraham did not that. Ye 
 are the sons of Satan ; (who was a manslayer from the 
 beginning). Thou art a Samaritan, who wishes to kill 
 thee? 
 
 Abraham desired to see my day, he saw it and rejoiced. 
 Thou art not fifty years old, and hast thou seen Abraham ? 
 He answered them, Before Abraham was I already existed 
 (Antequam Abraham erat egojamfui). 
 
 117. THE MAN BORN BLIND, AND CHRIST'S DISCOURSE 
 ABOUT BLIND GUIDES. 
 
 A c J ix. x. 
 E m 197-200. 
 
 He met a man who was blind from his mother's womb. 
 And his disciples asked him, Whose is the sin ? And he 
 answered them, Neither this man's nor his relations' ; but 
 that the works of God may be manifested in him. And I 
 must work the works of my Father who sent me, while it is 
 day. And when he had said these things, he spat upon the 
 ground and made clay of his spittle. Go wash thy face. He 
 made this clay on the Sabbath. They who see shall become 
 blind. 
 
 All who came before me were thieves and robbers. 
 
 * 
 
 1 1 8. LAZARUS RAISED. CONSPIRACY OF THE PRIESTLY 
 PARTY. 
 
 Ac J. xi. 1-53. 
 
 E M 200-205. 
 
 And there was a certain sick man there : Lazarus was 
 his name : and his sisters sent to the Lord saying, Lord, 
 behold he whom thou lovest is lying sick in bed. This 
 disease is not unto death, but for the sake of God's glory, 
 that the Son of Man may be glorified in him. He remained 
 in that place where he was for two days. (And he said to 
 his disciples) Come let us go into Judaea. (They answered 
 him), The Jews seek to slay thee, and dost thou depart 
 thither again ? Are there not twelve hours of the day ? 
 If anyone walk in the light he stumbleth not, because he
 
 38 TATIAWS GOSPEL DIATESSARON. 
 
 seeth the light. Lazarus our friend 1 is dead, and I am glad 
 for your sake. Come let us go that we also may die with 
 him. Lord if thou hadst been here. I verily arn the resur- 
 rection, and the life ; whosoever believeth in me, even if he 
 have died, he lives : he who lives and believes in me shall 
 not die for eternity. He was troubled. (Where have ye 
 laid him ? ) And the Lord wept. Did not this man open 
 the eyes of a blind man ? Could he not have caused that 
 this man should not have died ? Go and take away the 
 stone. Already he stinketh. 
 
 And if we allow him, all men will believe in him, and 
 afterwards the Romans will come and take away our nation, 
 the law, and this place. 
 
 * 
 
 119. JESUS RETREATS TO EPHRAIM. ON HIS JOURNEY 
 TO THE PASSOVER is REFUSED HOSPITALITY AT 
 A SAMARITAN VILLAGE. 
 
 Ac J- xi. 54-56 : L. ix. 51-56. 
 E, No rcf. 
 
 120. AT THE HOUSE OF SIMON THE LEPER, MARY 
 ANOINTS THE HEAD AND FEET OF JESUS. 
 
 Ac J- xii- I, 2 : Mar. xiv. 3* : J. xii. 9-11, 3 a : Mar. xiv. 3 b : J. xii. 
 3 b -6 : Mar. xiv. 4 : M. xxvi. 9 : Mar. xiv. 5 b : M. xxvi. io : 
 Mar. xiv. 6 b : J. xii. 7 b , 8 a : Mar. xiv. 7 b : M. xxvi. 12 : Mar. 
 xiv. 8 b , 9. 
 
 E, n 205. 
 
 Simon the leper. This ointment could have been sold 
 for three hundred pence, and given to the poor. And the 
 chief priests took counsel to slay Lazarus also. 
 
 1 "Our friend" after Lazarus is found also in D. which often agrees 
 with Sc. Sc. wanting here.
 
 TAT/AN' S GOSPEL DIATESSARON. 39 
 
 121. THE TWO DISCIPLES BORROW AN Ass AND COLT. 
 JESUS RIDES TOWARDS JERUSALEM AMID THE 
 ACCLAMATIONS OF THE MULTITUDE. HlS 
 LAMENT. THE WHOLE CITY MOVED. 
 
 A c L. xix. 28. 29 : M. xxi. i b , 2* : Mar. xi. 2 : M. xxi. 2 b : L. xix. 
 3O b : M. xxi. 2 C : L. xix. 31* : M. xxi. 3 b ~5 : J. xii. 16 : 
 M. xxi. 6 a : L. xix. 32 b : M. xxi. 6 b : L. xix. 33, 34* : Mar. 
 xi. 6 b : M. xxi. 7, 8. L. xix. 37 : M. xxi. 9 b : Mar. xi. lo b : 
 L. xix. 3& b : J. xii. 12, 13: L. xix. 39-44: M. xxi. 10, II : 
 J. xii. 17, 18. 
 
 E m 207, 208. 
 
 Loose the ass and bring him to me. (And when he came 
 to Jerusalem, seeing it he began to weep over it.) If thou 
 hadst known at least this day of thy peace, but peace is 
 hidden from thy face. 1 (The children were calling out and 
 saying) Blessing to the Son of David. But the chief priests 
 and scribes said angrily, Dost thou not hear what these 
 say ? Rebuke the people that they keep silent altogether. 2 
 He answers, If these shall keep silent, the stones at any rate 
 shall cry out. 
 
 * 
 
 122. ENVY OF THE CHIEF PRIESTS AND PHARISEES. 
 ENQUIRY OF THE GREEKS. THE VOICE FROM 
 HEAVEN. 
 
 Ac M. xxi. 14-16 : J. xii. 19-36*. 
 
 EOT 2O8, 2O9. 
 
 Now is the judgment of the world, now also the Prince of 
 this world is cast out. We have heard in the law, that the 
 Christ liveth for ever, but thou sayest, The Son of Man must 
 be lifted up. 
 
 * 
 
 123. THE PHARISEES ENQUIRE WHEN THE KINGDOM OF 
 GOD SHALL COME. 
 
 Ac L. xvii. 20, 21. 
 
 Em 209-211. 
 
 The Kingdom of God is in your 3 heart. If they shall 
 say to you, Behold he is here, believe it not. As the 
 lightning which shineth. (I,, xvii. 24.) 
 
 1 Sc. But even if in this day thou hadst known thy peace ! But 
 peace has hidden itself from thine eyes. 
 
 2 Sc. Our Master rebuke them that they shout not. Pesh. "thy 
 disciples." 
 
 3 trans, of tvr^s vfjicaf.
 
 40 TATIAN'S GOSPEL DIATESSARON. 
 
 124. CHRIST SPEAKS TO THE MULTITUDE AND TO HIS 
 DISCIPLES, CONCERNING THE SCRIBES AND 
 PHARISEES. O JERUSALEM, JERUSALEM ! 
 
 Ac L. xxi. 37-8 : M. xxiii. 1-5* : Mar. xii. 37 b ~39 : M. xxiii. 
 5 b , 7 b : Mar. xii. 40 : M. xxiii. 8-12 : L. xi. 43 : M. xxiii. 14, 
 13*: L. xi. 52* : M. xxiii. \$>, 15-28 : L. xi. 45, 46 : M. xxiii. 
 29* : L. xi. 47 b : M. xxiii. 29 b -3g. 
 
 Em 211-213. 
 
 Woe 1 unto you lawyers who have hidden the keys. 
 . . . Shall come all the blood of the just; from the 
 blood of Abel the just, even to the blood of Zacharias 
 . . . between the temple and the altar. 
 
 How often I wished to gather you together. 
 
 125. SECRET BELIEVERS. CHRIST'S WORDS SHALL 
 JUDGE UNBELIEVERS IN THE LAST DAY. 
 
 Ac J. xii. 42-50. 
 
 E m 213. 
 
 If anyone has heard my words, and has not kept them, I 
 have not known him. I have not come into this world to 
 judge the world, but to save the world. He who receiveth 
 not my words, the word which 1 have spoken judges him. 
 
 * 
 
 126. THE SCRIBES AND PHARISEES SEEK TO ENTRAP 
 CHRIST. HE WARNS HIS DISCIPLES AGAINST 
 THEIR HYPOCRISY. FULFILMENT OF A PROPHECY 
 IN THE 6TH CHAPTER OF ISAIAH. 
 
 Ac L. xi. 53-xii. 3 : J. xii. 36 b -4i. 
 E OT Noref. 
 
 127. THE DISCIPLES POINT OUT TO JESUS THE STRUCTURE 
 OF THE TEMPLE. 
 
 Ac M. xxiv. I: Mar xiii. I ' : L. xxi. 5 h : M. xxiv. 2 a : 
 L. xix. 43b, 44 b . 
 
 E m No. ref. 
 
 1 Sc. Woe to you Scribes ! because ye have hidden the keys of 
 knowledge.
 
 TATIAN'S GOSPEL DIATESSARON. 41 
 
 128. THE CHIEF PRIESTS AND SCRIBES PLOT AGAINST 
 HIM, TWO DAYS BEFORE THE PASSOVER. 
 
 Ac Mar. xiv. I, 2. 
 
 E, s Noref. 
 
 * 
 
 129. CHRIST ON THE MOUNT OF OLIVES SPEAKS OF THE 
 FALL OF JERUSALEM, AND THE END OF THE WORLD. 
 
 Ac Mar. xiii. 3 : L. xxi. 7 b : M. xxiv. 3 b , 4* : L. xvii. 22 b : M. xxiv. 
 4 b , 5 : L. xxi. 8' : Mar. xiii. 6 C : L. xxi. 8 C : Mar. xiii. 7 a : M. 
 xxiv. 6 b : L. xxi. 9'' : M. xxiv. 7 a : L. xxi. II : M. xxiv. 8: 
 L. xxi. 12, 13 : Mar. xiii. 10 : L. xii. II : Mar. xiii. Ii b : L. xxi. 
 14, 15 : M. xxiv. 9, 10 : L. xxi. 16, 18, 19 : M. xxiv. 11-14 : 
 L. xxi. 20-22 : M. xxiv. 15, 16 : Mar. xiii. 15, 16 : L. xxi, 
 23, 24 : Mar. xiii. 21 : M. xxiv. 24 : Mar. xiii. 23 : M. xxiv. 
 26, 27 : L. xvii. 25 : M. xxiv. 20, 21 : Mar. xiii. 20 : L. xxi. 25, 
 26 a : Mar. xiii. 24" : M. xxiv. 29-31: L. xxi. 28 : M. xxiv. 
 32-35 : L. xxi. 34-36 : Mar. xiii. 32-37 : M. xxiv. 37-39 : 
 L. xvii. 28-37 : M. xxiv. 42-44. 
 
 E 213-218. 
 
 When ye shall see the sign of the terror of this desolation 
 which has been mentioned by the prophet Daniel. He 
 who stands on the housetop. Woe to them that are with 
 child. There will be suffering for this people. Pray and 
 ask that your flight may not be in the winter, nor on the 
 Sabbath day. Pray that ye may be worthy to be taken 
 away from all these things which are about to come. (L. xxi. 
 36.) And if God had not shortened those days no flesh 
 would be saved. (Mar.). That day (v.l. that moment) no 
 one knows, neither the Angels, nor the Son. Two shall be 
 in the field . , . in one bed. The eagles. 
 
 * 
 130. THE FAITHFUL AND UNFAITHFUL STEWARDS. 
 
 \? L. xii. 41, 42* : M. xxiv. 45, 46 : L xii. 44* : M. xxiv. 47 b , 48 : 
 L. xii. 45 b : M. xxiv. 49)1-5 1* : L. xii. 46 : M. xxiv. 5i b . 
 
 E 218. 
 
 Who will be the steward, the servant faithful, kind, and 
 wise 1 ? . . . him he shall cut asunder in the midst, and 
 
 1 Sc. (L. xii. 42.) Who is the authorized person, faithful, and wise? 
 and good? 
 The text seems like a compilation from M. and L. (Zahn.)
 
 42 TATIAWS GOSPEL DIATESSARON. 
 
 shall separate him, and apportion his place with the hypo- 
 crites (M) and unbelievers (L) J and there he shall have 
 weeping of the eyes, and gnashing of the teeth. 
 
 * 
 
 131. THE TEN VIRGINS AND THE TALENTS. 
 Ac M.xxv. 1-30. 
 
 E OT 218. 
 
 Five of them were foolish, and five wise. 
 
 His talents. He hid it. Take from him the talent. 
 
 132. LET YOUR LOINS BE GIRDED ABOUT AND YOUR 
 LIGHTS BURNING. 
 Ac L. xii. 35-38. 
 
 E m 219. 
 Let your loins be girded about and your lights burning. 
 
 i33- JUDGMENT OF ALL THE NATIONS. 
 Ac M. xxv. 31-46. 
 
 E OT No ref. 
 
 134. THE PRIESTS AND JUDAS CONSPIRE. 
 
 Ac M. xxvi. 1-5 : L. xxii. 2<=-4 a : M. xxvi. 15*: Mar. xiv. 
 M. xxvi. I5 b : L. xxii. 6. 
 
 E No ref. 
 * 
 
 135. CHRIST AS A SERVANT. 
 
 \ c Mar. xiv. 12: J. xiii. I -20: L. xxii. 27-30. 
 K+Jfortf. 
 
 1 Notice the wonderful agreement with Arabic.
 
 TATIAN'S GOSPEL DIATESSARON. 43 
 
 136. CHRIST SENDS TWO DISCIPLES TO PREPARE THE 
 PASSOVER, AND ANNOUNCES THAT ONE OF THE 
 TWELVE WILL BETRAY HIM. 
 
 Ac L. xxii. 7-10* : Mar. xiv. 13^ : L. xxii. io b , Ii : M. xxvi. l8 b : 
 L. xxii. iit>, 12 : Mar. xiv 15", 16 : L. xxii. 14-16 : J. xiii, 21* : 
 Mar. xiv. l8 b -2o : L. xxii, 21 : Mar. xiv. 21 : J. xiii. 22 : L. xxii. 
 23 : J. xiii. 23-29: M. xxvi. 25 : J. xiii. 30-32. 
 
 E m 219, 220. 
 
 One of you who eateth bread with me, that is he who 
 shall betray me. (Mar.) And behold the hand of my betrayer 
 is stretched out with me on the table. (L.) And the Son of 
 Man goeth as it is written of him. (M. Mar.) It were better 
 for him if he had not been born. 
 
 137. INSTITUTION OF THE EUCHARIST. 
 
 A? Mar. xiv. 22 a : M. xxvi. 26^: Mar. xiv. 23*: M. xxvi. 27 b : Mar. 
 xiv, 23 b , 24 a : M. xxvi. 28, 29 : L. xxii. I9 b . 
 
 E m 221, 222. 
 
 The Lord blessed and brake. Hereafter I will not drink 
 of this fruit of the vine, until the Kingdom of my Father. 
 
 138. THE LORD PRAYS FOR PETER: GIVES His 
 DISCIPLES A NEW COMMANDMENT : AND AN- 
 
 NOUNCES THAT THEY SHALL ALL DESERT HlM 
 THAT NIGHT. PETER'S SELF-CONFIDENCE. 
 
 Ac L. xxii. 31, 32 : J. xiii. 33-36 : M. xxvi. 31-33 : L. xxii. 33 b : 
 J. xiii. 37 b , 38* : Mar. xiv. 3O b : L. xxii. 34 b : Mar. xiv. 31. 
 
 Behold Satan has received permission to sift you as 
 wheat, and I have prayed my Father for thee, that thy faith 
 fail not. 
 
 * 
 
 139. HE COMFORTS His. DISCIPLES. 
 A. J. xiv. 1-3 1 a . 
 
 E m 222, 223. 
 
 Show us the Father and it sufficeth us. Have ye not known 
 me ? He who believeth in me, the works which I do shall
 
 44 TATIAN'S GOSPEL DIATESSARON 
 
 he also do. He has found nothing of his own 1 in me. 
 And I have overcome the world. (J. xvi. 33.) 
 
 * 
 
 140. COMMAND TO PROVIDE SWORDS. 
 Ac L. xxii. 35-38. 
 
 E m 223. 224. 
 
 He who hath no sword of his o.vn, let him buy himself a 
 sword. Two are enough. 2 
 
 141. JESUS' LAST WORDS TO His DISCIPLES. 
 
 Ac J. xiv. 3i b : L. xxii. 39 : J . xv., xvi. 
 E m 224-227. 
 
 This is my commandment, Love one another, as I have 
 loved you. Greater love than this no one can have, than 
 if any one lay down his life for his friends. Behold I send 
 you the Paraclete. Another Paraclete I send you. (J. xiv. 
 1 6.) It is good for you that I go away, for if I go not away 
 the Paraclete will not come to you, and all the truth will not 
 become known to you. But of judgment because the 
 prince of this world has been condemned. 
 
 * 
 
 142. THE PRAYER OF JESUS. 
 Ac J- xvii. 
 
 E m 227, 228. 
 
 The hour has come and is now ; glorify thy Son, and thy 
 Son shall glorify thee. Give me glory from thyself, out of 
 that which thou gavest me before the world was made 
 (v.l. which I had with thee before the world was.) 
 
 1 Zahn cites, as illustrations of this reading, Epiph. Haer. 66, 67 : 
 Petav., p. 680. 
 
 - Sc. Our Lord, lo, we have here two swords. He saith to them, 
 They are enough.
 
 TATIAN'S GOSPEL DIATESSARON. 45 
 
 143. IN GETHSEMANE. 
 
 Ac J- xviii. 1,2: L. xxii. 40* : M. xxvi. 36 b : L. xxii. 4O b : M. 
 xxvi. 37-8 : L. xxii. 41 : Mar. xiv. 35b, 36* : L. xxii. 42: 
 M. xxvi. 40 : Mar. xiv. 37 b : M. xxvi. 4O h 4i a : Mar. xiv, 38 b : 
 M. xxvi. 42 : Mar. xiv. 40 ; M. xxvi. 44 : L. xxii. 43-45% 46 a : 
 M. xxvi. 45 b : Mar. xiv. 41 b , 42". 
 
 E M 228-235. 
 
 My soul is sorrowful. If it be possible let this cup pass 
 from me. (M.) Father let this cup pass from me. (L.) 
 Not as my will, but as thine. (M.) Not my will be done, 
 but thine. (K) And he said to his disciples, Watch and 
 pray that ye enter not into temptation : this spirit is prompt 
 and ready, but this flesh is weak. (M. Mar.) And his 
 sweat became as drops of blood. (L.) Sleep, and take your 
 rest. 
 
 144. JUDAS AND HIS PARTY COME TO SEIZE JESUS. PETER 
 AND MALCHUS. THE DISCIPLES FLEE. 
 
 A M. xxvi. 461^48 : Mar. xiv. 44 b : J. xviii. 4 : M. xxvi. 49, 50 : 
 L. xxii. 48 b : M. xxvi. 50* : L. xxii. 52* : J. xviii. 4 b -g : 
 M. xxvi. 50 b : L. xxii. 49 : J. xviii. 10, II : M. xxvi. 52^54 : 
 L. xxii. 5l b : M. xxvi. 55 : L. xxii. 53 b : M. xxvi. 56 : 
 J. xviii. 12. 
 
 E m 235-237. 
 
 Judas, comest thou to betray the Son of Man with a 
 kiss? (L.) Well, friend, for what hast thou come ? (M.) 
 Whom seek ye? They say to him, Jesus of Nazareth. 
 Jesus said to them, I am he. While yet Judas was standing 
 with them, they went backwards and fell prostrate on the 
 ground. 
 
 Turn thy sword again into its place. They bound him 
 and led him away. 
 
 * 
 145. THE YOUNG MAN. PETER'S FIRST DENIAL. 
 
 Ac Mar. xiv. 51, 52 : J. xviii. 13-17 : L. xxii. 57 : Mar. xiv. 68 b : 
 J. xviii. i8 a : L. xxii. 55" : J. xviii. i8 b : M. xxvi. 58^. 
 
 E m No ref.
 
 46 TATIAWS GOSPEL DIATESSARON. 
 
 146. THE HIGH PRIEST QUESTIONS JESUS. PETER'S 
 SECOND AND THIRD DENIALS. 
 
 Ac J- xviii. 19-25 : Mar. xiv. 69 : M. xxvi. 7H>, 73% 72 : L. xxii. 
 58" : J. xviii. 26" : L. xxii. 59 b : M. xxvi. 73 b : J. xviii. 2& b : 
 Mar. xiv. 71 : L. xxii. 6o b , 6i a : Mar. xiv. 30 : L. xxii. 62. 
 
 E m 237. 
 
 Henceforth ye shall see the Son of Man, that he comes 
 in bright clouds, with the angels of the heavens. Then the 
 High Priest put his hand to the borders of his garment, and 
 rent his robe. 1 
 
 147. FALSE WITNESSES. 
 
 A c L. xxii. 66 : M. xxvii. i b & xxvi. 59 b , 60* : Mar. xiv. 59 : 
 M. xxvi. 6o b : Mar. xiv. 57 b ~59 : M. xxvi. 63* : Mar. xiv. 6o : 
 M. xxvi. 62 b : Mar. xiv 6i a . 
 
 E m No ref. 
 
 148. CONDEMNED FOR BLASPHEMY. 
 
 Ac L. xxii. 66 b -68 : M. xxvi. 63 b , 64* : L. xxii. 70 : M. xxvi. 64 b : 
 Mar. xiv. 63* : M. xxvi. 65 b : L. xxii. 71 : Mar. xiv. 64 b : 
 M. xxvi. 66 b : Mar. xiv. 65* : L. xxii. 63 b : Mar. xiv. 65'' : 
 M. xxvi. 68 : L. xxii. 65. 
 
 E m No ref. 
 * 
 
 149. BROUGHT BEFORE PILATE. 
 
 Ac J. xviii. 28* : Mar. xv. i b : J. xviii. 28 b : M. xxvii. il a : J. xviii' 
 29, 30 : L. xxiii. 2 b : J. xviii. 31-38*. 
 
 E m 1 238. 
 
 And they took him and led him to the gate, 2 and gave him 
 into the hands of Pilate ; and they themselves entered not 
 into the inner parts, into the judgment hall, lest they should 
 be defiled ; that they might first eat the lamb in holiness. 
 (He forbids to give tribute to Caesar.) 
 
 * 
 150. BEFORE HEROD. PILATE'S WIFE. 
 
 Ac L. xxiii. 4-16, 18* : Mar. xv. 3 : M. xxvii. 12-14, *9- 
 
 E m No ref. 
 
 1 The words which follow in E are curious : "because he was 
 influenced by the power of new wine." 
 
 2 " Porta," which Moesinger paraphrases by "tribunal."
 
 TATIAWS GOSPEL DIATESSARON. 47 
 
 151. BARABBAS. 
 
 Ac M. xxvii, !S-i7 a : J. xviii. 39, 40 : L. xxiii. 19 : Mar. xv. 8, 9* : 
 M. xxvii. i7 b , 18, 20-22 : Mar. xv. 13 : L. xxiii. 20-3 ; Mar.xv. 
 15* : L. xxiii. 25*. 
 
 E m No ref. 
 
 * 
 
 152. SCOURGING, SHAME AND SPITTING. 
 
 A c M. xxvii. 26 b -28 : J. xix. 2 : M. xxvii. 29 b , 30 : J. xix. 30. 
 
 E M 239. 
 
 (A purple robe.) A crown of thorns. And they spit 
 upon his face. They gave the reed into his hand. 
 
 * 
 
 153. ECCE HOMO ! PILATE YIELDS. 
 Ac J- xix. 4-15 : M. xxvii. 24, 25 : J. xix. i6. 
 
 E m 238, 239. 
 
 Away with this man from us, away from us. Shall I 
 crucify your king ? 
 
 * 
 
 154. SUICIDE OF JUDAS. 
 Ac M. xxvii. 3-10. 
 
 E m 239-241. 
 
 When Judas saw that the Lord was condemned, driven 
 by grief he went away, and brought back the thirty silver 
 pieces to the priests, and said, I have sinned, in that I have 
 betrayed innocent blood. They say to him, We care not : 
 thou knowest. . . . And he cast the silver into the temple, 
 and departed, and hanged himself, and died. It is not 
 lawful to take this silver into the treasury. With it they 
 bought a burying place. 
 
 * 
 
 155. THE CRUCIFIXION. 
 
 Ac J. xix. i6 b : Mar. xv. 20 : J. xix. 17*: M. xxvii. 3H>, 32* : 
 Mar.xv. 2l b : M. xxvii. 32 b : L. xxiii. 26b-33a : J. xix. 17 : 
 L. xxiii. 33 b : Mar. xv. 28, 23* : M. xxvii. 34 b : Mar. xv. 23 : 
 J. xix. 23, 24 : M. xxvii. 36 : J. xix. 19-22 : L. xxiii. 35" : 
 M. xxvii. 39, 40* : Mar. xv. 29 b : M. xxvii. 4o b , 41, 42 : 
 L. xxiii. 35 b : M. xxvii. 42 b . 43 : L. xxiii. 36, 37. 
 
 E m 241-245. 
 And when he had taken up the wood of his cross, and
 
 48 TATIAWS GOSPEL DIATESSARON. 
 
 had fainted, they found and laid hold of a certain man of 
 Gyrene, and upon him they laid the wood of the cross. 
 
 If they do this thing in a green tree. That it might be 
 fulfilled which was spoken, He was reckoned with the 
 transgressors. This is the Christ, the King of the Jews. 
 And they gave him to drink vinegar and poison. He 
 saved others, himself he cannot save. 
 
 156. THE WORDS FROM THE CROSS. 
 
 Ac M. xxvii- 44 : L. xxiii. 39-43 : J. xix. 25-27 : M. xxvii. 45 a : 
 L. xxiii. 44, 45 a : Mar. xv. 34 : M. xxvii. 47 : J. xix. 28, 29" : 
 M. xxvii. 48* : Mar. xv. 36 b : J. xix. 30* : M. xxvii. 49 : L. xxiii. 
 34 a , 46*: J. xix. 30*. 
 
 E m 242-256. 
 
 Art not thou the Christ 1 ? Save thyself and us with 
 thee. (E m 242). 
 
 Lord, remember me in thy kingdom. To-day shalt thou 
 be with me in the garden of delight 2 . (E m 243-4). 
 
 My God, my God, why hast thou forsaken me ? Let us 
 see if Elias comes that he may cause him to come down. 
 (E. 247). 
 
 Into thy hands I commend my spirit. (E m 254). 
 
 (Forgive them for they know not what they do. E m 256). 
 
 157. OCCURRENCES AT CHRIST'S DEATH. 
 Ac M. xxvii. 51-54* : L. xxiii. 47^ : M. xxvii. 54 b : L. xxiii. 
 
 E 245. 
 Woe was, woe was to us 3 , the Son of God was this ! 
 
 8 158. CHRIST'S SIDE PIERCED. 
 
 O * 
 
 A.-J. xix. 31-37. 
 
 K. 259. 
 And one of the soldiers struck him with a spear. 
 
 1 Sc. Art not thou the Messia ? Save thyself and save us, also us. 
 
 2 Sc. In the Eden's garden. 
 
 3 Sc. Woe to us, what is this ! Woe to us from our sins. See 
 Westcott and Hort, N. T. notes, p. 71. a.
 
 TATIAN'S GOSPEL DIATESSARON. 49 
 
 159. THE WOMEN STANDING AFAR OFF. 
 
 A e L. xxiii. 49* : Mar. xv. 41 b : M. xxvii. 56* : Mar. xv. 4O b : 
 M. xxvii. 56 : Mar. xv. 40=, 41 : L. xxiii. 49. 
 
 E M 258. 
 The relations of Jesus were standing afar off. 
 
 1 60. JOSEPH OF ARIMATHEA. 
 
 Ac Mar. xv. 42 : L. xxiii. 50 : J. xix. 38 b : L. xxiii. 51 : Mar. xv. 
 43 b ~45 a ' M. xxvii. 58 b : Mar. xv. 46* : J. xix. 38 b -42 : 
 M. xxvii. 6o b . 
 
 E m 206. 
 Joseph. 
 
 161. THE WOMEN PREPARE SPICES. THE JEWS SEAL 
 THE TOMB. 
 
 A c Mar. xv. 47* : L. xxiii. 55 b , 56* : Mar. xvi. i b : L. xxiii. 56 b : 
 M. xxvii. 62 b -66. 
 
 E m 266. 
 They sealed his tomb. 
 
 162. THE WOMEN COME EARLY TO THE TOMB. THE 
 RESURRECTION. THE TWO ANGELS. 
 
 Ac M. xxviii. I a : L. xxiv. I a : M. xxviii. I b : L. xxiv. I b : Mar. 
 xvi. 3, 4 b : M. xxviii. 2 a : L. xxiv. 2 : M. xxviii. 2 C ~4 : L. 
 xxiv. 3: Mar. xvi. 5 b : M. xxviii. 5,6: L. xxiv. 4-7 : M. 
 xxviii. 7* : Mar. xvi. 7 b : M. xxviii. 7 : L. xxiv. 8 : M. xxviii. 
 8 a : Mar. xvi. 8 b . 
 
 E m No ref. 
 
 163. MARY OF MAGDALA. 
 A c J. xx. 2-17 : Mar. xvi. 9. 
 
 E m 268-271. 
 
 If thou hast taken him away . . . Touch me not, for I 
 have not yet ascended to my Father : go tell my brethren, 
 I ascend to my Father, and your Father, and to my God 
 and your God.
 
 50 TATIAN'S GOSPEL DIATESSARON. 
 
 164. THE GUARDSMEN BRIBED TO TELL A FALSEHOOD. 
 Ac M. xxviii. n b -i5. 
 
 E m 267, 268. 
 His disciples stole him away while we slept. 
 
 165. JESUS APPEARS TO THE WOMEN. 
 b -io : L. xxi 
 xvi. II : L. 
 
 E m No ref. 
 
 A c J. xx. 18: M. xxviii. 8 b -io : L. xxiv. 9 : Mar. xvi. 10^: L. xxiv. 
 IO : Mar. xvi. II : L. xxiv. li a . 
 
 166. THE WALK TO EMMAUS. 
 A c Mar. xvi. I2 a : L. xxiv. I3 b ~35 : Mar. xvi. 13''. 
 
 E m No ref. 
 * 
 
 167. JESUS APPEARS IN THE UPPER ROOM. 
 
 A c L. xxiv. 36*: J. xx. 19 : L. xxiv. 36 b ~49 a : J. xx. 2O b -23. 
 
 E m Ao ref. 
 
 1 68. THOMAS. 
 
 Ac J. xx. 24-31. 
 
 E m No ref. 
 
 169. AT THE SEA OF TIBERIAS. 
 Ac J. xxi. 1-24. 
 
 E m 271-273. 
 
 Follow me. He turned round and looked and saw that 
 disciple, and says to him, And this man, Lord, what? He 
 said to him (If I will) what is this to thee ?
 
 TATIAN'S GOSPEL DIATESSARON. 51 
 
 170.- CHRIST'S COMMISSION TO His APOSTLES AND His 
 
 ASCENSION. 
 
 A e M. xxviii. 16, 17 : Mar. xvi. 14 ; M. xxviii. 18 : J. xx. 2l b : Mar. 
 xvi. I5 b : M. xxviii. 19, 20 : Mar. xvi. 16-18 : L. xxiv. 49 b : Mar. 
 xvi. 19": L. xxiv. 50, 51 : Mar. xvi. I9 C : L. xxiv. 52, 53: Mar. 
 xvi. 20 : J. xxi. 25. 
 
 274. 
 
 But ye shall remain in Jerusalem until ye shall receive the 
 promise of my Father. 
 
 1>
 
 APPENDIX A. 
 
 THE HYPOTHESIS OF A GREEK ORIGINAL. 
 
 The old theory that the Diatessaron was composed in 
 'Greek (see p. x,) has still an exponent in Professor Harnack. 
 He says in his article TATIAN in the Encyclopedia Britan- 
 nica, 1888. "It (i.e. the Diatessaron) was written by Tatian 
 in Greek, not in Syriac as Zahn has tried to make out ; this 
 is shown (i) by the title, it being known even among the 
 Syrians as Diatessaron ; (2) by a few Greek fragments which 
 still survive ; (3) by the Latin redaction which it received in 
 the 6th century ; (4) by its rejection in the Muratorian frag- 
 ment for that the word ' m-tia-i,' carelessly corrected by 
 the transcriber, stood originally ' tatiani,' may be regarded 
 as certain." 
 
 A very few words will suffice in answer to (2) (3) and (4). 
 With regard to (2), even if Greek fragments survived they 
 would not prove a Greek original. But it may well be 
 doubted whether any such fragments survive at all. Ottmar 
 Nachtigall or Luscinius (see Appendix C) professes to have 
 translated his Latin Epitome from some Greek fragments, 
 but if so they could not have been anything but an Epitome 
 founded on the Diatessaron, as will be evident to anyone 
 who reads Ottmar's publication. It is quite clear that the 
 work is in no sense a translation of the Diatessaron, or of 
 fragments of it, but that it bears much the same relationship 
 to it which the chapter headings of our A. V. bear to the 
 chapters themselves. 
 
 By argument (3) Harnack implies that the Latin Version 
 found in the 6th century could have come only from a Greek 
 original. This argument has been refuted by anticipation on 
 p. xxv. See especially the authorities cited in the note. 
 
 No. (4) cannot even by courtesy be called an "argument." 
 It is a mere guess. Dr. Salmon (Article Muratorian Frag- 
 ment, Smith's D. C. B.) says that in this case all that Harnack 
 Zcitscht.f. Luth. Theol. 1874, p. 276) " succeeds in proving 
 (if he does succeed) is that it is not beyond the bounds of 
 possibility that copyists might ha\ e perverted ' Tatiani ' 
 into ' Metiadi.' " See also Zahn pp. 9 foil. 
 
 There remains then the solitary argument (i) that Tatian
 
 54 TATIAN'S GOSPEL DIATESSARON. 
 
 must have compiled his work in Greek, because he gave it 
 a Greek name. But this by no means follows. King Charles 
 did not write his Eikon Basilike in Greek, nor Dr. Pusey 
 his Eirenikon. Nor could we imagine anyone contending 
 that a collection of opinions on some doctrinal point must 
 have been written in Greek, because its compiler called it a 
 Symposium. It is manifest that there are at least two 
 suppositions other than that of a Greek original by which 
 the use of the name Diatessaron may be explained. Either 
 Tatian, a man fluent in both Greek and Syriac, may have 
 given to his novel composition the novel name Diatessaron^ 
 borrowing this from the Greek, introducing it into ecclesias- 
 tical terminology, and transliterating it into Syriac, according 
 to the analogy of many other technical ecclesiastical words, 
 as perikope, katechismos, chronikon, ekklesiastikc, diatheke, 
 kephalaion, euangelion, and especially tetraeuangdion?- Or 
 else, as Biithgen 2 thinks, the word Diatessaron may have 
 been already adopted into Syriac, and familiar to the 
 Syrians, as a technical musical, 3 or, it may be added, medical 4 
 term, and Tatian may have merely employed it in a new 
 and derived signification. 
 
 " Anyhow," even according to the Greek hypothesis, 
 "why did not the translator translate the title? I suppose 
 Harnack would say, because he could get no Syriac word to 
 express the same meaning. If so, I don't suppose Tatian 
 could either, which would quite account for his giving a 
 Greek title to his Syriac work." 5 
 
 1 Zahn, p. 104, note 2. 
 
 z Der Griechische Text des Cur. Syr. Einleit, p. 89. 
 
 3 cf. Dr. Mahaffy's note in Salmon Introd. p. 82. 
 
 4 cf. Dr, Quarry's note ibid. 
 
 5 Comment by the Rev. H. Jackson Lawlor, B.D.
 
 APPENDIX B. 
 
 THE CAPITA OF THE LATIN HARMONY, REPRINTED FROM 
 RANKE'S EDITION OF THE ' CODEX FULDENSIS." 
 
 i. In principio uerbum. deus apud deum. per 
 
 quern facta sunt omnia 
 n. de sacerdotium zacchariae 
 in. ubi angelus gabrihel. ad mariam loquitur 
 mi. Natiuitatem iohannis baptistae 
 v. de generationem uel natiuitate Christ! 
 vi. ubi angelus apparuit pastoribus 
 vn. ubi ihesus ductus est a parentibus ut circum- 
 
 cideretur 
 
 vin. de magis qui uenerunt ab oriente 
 vim. ubi infugatus ihesus et parentes eius in aegypto 
 x. ubi herodes interfecit pueros 
 xi. ubi ihesus reuocatur ab aegypto 
 xn. ubi ihesus remansit in templo hierosolymis 
 xm. ubi iohannes baptista apparuit in israhel 
 xim. ubi ihesus baptizatur ab iohanne 
 xv. ubi ihesus ductus est ab spiritu in deserto 
 xvi. ubi duo discipuli iohannis secuti sunt ihesum 
 xvii. de philippo et de nathanahel 
 XVITI. ubi ihesus in synagoga legit librum esaiae 
 xvim. Ubi ihesus uocauit Petrum et andream. iaco- 
 
 butn et iohannem 
 
 xx. Ubi ihesus uocauit mattheum publicanum 
 xxi. Ubi ihesus audiens quod iohannes traditus 
 esset. secessit in finibus zabulon et nep- 
 thalim 
 
 xxn. Ubi ihesus circumibat omnes regiones. et 
 sedens in monte elegit xn discipulos et do- 
 cuit eos de beatitudinem regni caelorum et 
 quae secuntur 
 xxm. Increpatio diuitum 
 xxuii. Ubi dicit uos estis sal terrae 
 xxv. uos estis lux huius mundi et iterum conpara- 
 
 tiones de praeceptis legis 
 xxvi. iracundiae
 
 TATIAN'S GOSPEL DIATESSARON. 
 
 xxvii. de relinquendo munus ad altare 
 xxvin. de adulterio concupiscentiae 
 xxvini. de repudio 
 xxx. de iuramento 
 xxxi. de oculum pro oculo 
 xxxn. de diligendo proximum 
 xxxin. de occulta elemosyna 
 xxxini. de secreta oratione 
 xxxv. de occulto ieiunio 
 xxxvi. de non thesaurizando super terram 
 xxxvn. quia nemo potest duobus dominis seruire 
 xxxvin. non debere solliciti esse de esca uel de indu- 
 
 mento 
 xxxvini. non debere quemquam iudicare uel condem- 
 
 nare 
 XL. parabola de amico uel de tribus panibus peten- 
 
 dum quaerendum pulsandum 
 XLI. de cauendo a falsis prophetis 
 XLII. non hi intrabunt in regno caelorum qui tantum 
 
 dicunt domine domine 
 XLIII. conparatio in his omnibus, de sapiente et insi- 
 
 piente aedificatoribus 
 XLIIII. ubi ihesus mittit xn discipulos suos docere et 
 
 curare omnes infirmitates 
 
 XLV. ubi ihesus in chanan galileae aqua uinum fecit. 
 XLVI. ubi ihesus mundat leprosum 
 XLVII. ubi ihesus puerum centurionis paralyticum 
 
 curauit 
 
 XLVIII. ubi socrum petri a febribus sanauit ihesus 
 XLVIIII. ubi ihesus in ciuitatem naim mortuum resusci- 
 
 tauit 
 L. ubi omnes infirmitates curat. ut adinplereritur 
 
 scribturae prophetarum 
 LI. ubi uolenti eum sequi dixit. udpes foueas. 
 
 habent 
 
 LII. ubi nauigans increpauit tempestati et cessauit 
 LIII. Ubi curauit trans fretum daemoniacum qui in. 
 
 monumentis manebant 
 LIIII. Ubi curauit paralyticum quem deposuerunt per 
 
 tectuni 
 
 LV. Ubi filium subreguli absentem curauit 
 LVI. Ubi leui publicanus conuiuium ei iecit. Et 
 dicentes scribae et pharisaei discipulis. quare 
 cum publicanis et peccatoribus manducat 
 magister uester
 
 THE VICTORIAN CAPITA. 
 
 57 
 
 LVII. Ubi scribae signum petunt ab eo et eis multa 
 
 dicit 
 LVIII. Ubi quaedam mulier de turba. clamauit ad 
 
 ihesum beatus uenter qui te portauit 
 LVIIII. Ubi nuntiatur ihesu. quia mater tua et fratres tui 
 
 uolunt et uidere 
 
 LX. Ubi ihesus mulierem quae fluxu sanguinis patie- 
 batur curauit et filiam iahiri principis syna- 
 gogae mortuam suscitauit 
 LXI. Ubi duos caecos curauit etdaemonium. surdum 
 
 et mutum eicit 
 LXI i. Ubi pharisaei dicunt de ihesu in behelzebub. hie 
 
 eicit daemonia 
 
 LXIII. Ubi marta suscepit ihesu in domo sua 
 LXI j 1 1. Ubi iohannes de carcere misit ad ihesum inter- 
 
 rogare eum 
 LXV. Ubi exprobrat ciuitatibus in quibus factae sunt 
 
 plurimae uirtutes 
 LXVI. Ubi apostoli reuertuntur ad ihesum de praedica- 
 
 tionem 
 
 LXVII. Ubi ihesus elegtt alios LXXII discipulos. et ad- 
 iungens parabolam turrema edificantis et regis 
 ad proelium parantis 
 LXVIII. Ubi die sabbato in synagoga curauit manum 
 
 aridam 
 
 LXVIIII. Ubi ihesus in montem orat et iuxta mare 
 turbis et discipulis suis plurima in parabolis 
 locutus est 
 
 LXX. Ecce exiit qui seminat seminare 
 LXXI. De eo qui seminauit bonum semen in agro suo 
 
 et de zizania 
 
 LXXII. De grano sinapis 
 LXXIII. De fermento quod abscondit mulier et alia 
 
 multa discipulis 
 
 LXXIIII. Ubi discipulis disseret parabulam seminantis 
 LXXV. Qui seminat semen et uadit dormitu uel surgit et 
 discipulis parabulam zizaniorum agri disseret 
 LXXVI. de thesauro abscondito in agro et negotiationem 
 margaritarum. sagena missa in mare et de 
 patre familias qui profert de thesauro suo 
 noua et uetera 
 LXXVII. Ubi adcontra ihesum clues ejus indignati sunt 
 
 dicentes unde huic tanta sapientia 
 
 LXXVI ii. Ubi de herodis conuiuio et de iohannis interfec- 
 tione exponit
 
 TATTAWS GOSPEL DIATESSARON. 
 
 LXXVIIII. Ubi ihesus in deserto de quinque panibus v 
 
 milia hominum saturauit 
 LXXX. Ubi ihesus supra mare pedibus ambulauit et 
 
 petrum mergentem liberat 
 
 J.XXXI. Ubi transfretantes uenerunt in terrain gennesar. 
 et turbae secutae sunt trans mare de manna in 
 deserto 
 LXXXII. de murmuratione iudaeorum- eo quod ait ihesus 
 
 ego sum panis uiuus 
 
 LXXXIII. Ubi quidam pharisaeus rogauit ihesum ad 
 prandium et cogitabat quare non fuerit bap- 
 tizatus 
 LXXXIIII. de apostolis quare non lotis manibus manduca- 
 
 runt 
 LXXXV. de muliere syrophonissa quae pro filia sua 
 
 petebat 
 LXXXVI. Ubi ihesus super puteum iacob. mulieri samari- 
 
 tanae locutus est 
 
 LXXXVII. Ubi ihesus surdum et mutum curauit 
 LXXXVIII. Ubi hierosolymis infirmum curauit. qui xxxvin 
 annis iacuit infirmitate et multa cum iudaeis 
 eius occasione disputavit 
 
 LXXXVIIII. Ubi ihesus de vn panes, et paucos pisces mi 
 hominum saturauit. et praecepit apostolis 
 cauere a fermento pharisaeorum 
 xc. Ubi ihesus interrogat apostolos. quem me 
 dicunt homines esse et quae secuntur et dicit 
 petro scandalum mihi es 
 xci. Ubi ihesus dicit et quidam astantibus non gus- 
 
 tare mortem et in monte transfiguratur 
 xcif. Ubi pharisaei dicunt ad ihesum. discede hinc 
 quia herodes uult te occidere et curauit luna- 
 ticum 
 
 xcni. Ubi ihesus de passione sua. discipulis patefecit. 
 et capharnaum pro se. et petro didragma 
 exactoribus reddit 
 
 XCiin. Ubi ihesus interrogatus a discipulis suis. quis 
 maior erit in regno caelorum instruit eos his 
 exemplis ut humilient se sicut paruulus 
 xcv. Non debere prohiberi eos qui faciunt signa in 
 
 nomine ihesu 
 
 xcvi. Non debere contemnere unum de pusillis ad- 
 iungens similitudinem de oue perdita et de 
 dragma 
 xcvi i. de filio qui substantiam patris deuorauit
 
 THE VICTORIAN CAPITA. 
 
 59 
 
 xcvin. de remittendo fratribus ex corde 
 xcvuii. Similitude de rege qui posuit rationem cum 
 
 seruis suis 
 c. Ubi ihesus interrogatur a pharisaeis si liceat ux- 
 
 orem dimittere quacumque ex causa 
 ci. Ubi ihesus imposuit manum infantibus et pha- 
 risaei murmurant de ihesu quod sic recipit 
 peccatores 
 en. Ubi ihesus sanat in synagoga mulierem aridam 
 
 et curbatam 
 cm. Ubi ihesus ascendit hierosolyma in die festo 
 
 scenopegiae 
 
 CHIT. Ubi ihesus instruit eos qui annuntiauerunt ei de 
 galilaeis. quos interfecit pilatus. adiungens 
 similitudinem arboris fici in uinea. 
 cv. Non debere prohiberi eos qui faciunt signa in 
 
 nomine ihesu 
 
 cvi. Non debere contemnere unum de pusillis. 
 adiungens similitudinem de oue perdita et de 
 dragma 
 
 cvn. -de diuite et lazaro 
 cvm. de uilico infidele 
 . -cviin. de patre familias qui exiit primo mane condu- 
 
 cere mercennarios in uineam suam 
 ex. Ubi in domo pharisaei sanat ihesus hydropicum 
 et instruit eos qui primes accubitus in conui- 
 uiis eligebant 
 
 cxi. Ubi ihesus x leprosos mundauit 
 cxn. Ubi ihesus de passione sua discipulis suis 
 iterum indicauit et mater filiorum zebedaei 
 rogat pro filiis suis 
 cxi 1 1. Ubi ihesus responsum dat dicenti sibi. domine 
 
 pauci sunt qui salui fiant 
 cxiin. de zaccheo publicano 
 cxv. Ubi ihesus iterum duos caecos curauit 
 cxvi. Ubi ihesus asinum sedens hierosolyma ingre- 
 
 ditur 
 cxvir. Ubi ihesus eicit de templo ementes et uenden- 
 
 tes et dat responsum pharisaeis 
 
 cxvi ii. Ubi ihesus praetulit ceteris uiduam propter duo 
 aera minuta. adiungens parabulam de pha- 
 risaeo et publicano contra eos qui se extollunt 
 -cxvmi. de nicodemo qui uenit ad ihesum nocte 
 cxx. de muliere a iudseis in adulterio deprehensa 
 cxxr. Ubi ihesus maledixit ficulneam et aruit
 
 6o 
 
 ' TATIAWS GOSPEL DIATESSARON. 
 
 cxxn. Ubi ihesus dicit parabolam ad discipulos prop- 
 ter orandi instantiam, de iudice duro et 
 uidua 
 
 cxxin. Ubi ihesus interrogatur a principibus sacerdotum. 
 in qua potestate haec facis. adiungens para- 
 bulam de duobis filiis in uineam missis 
 cxxmi. parabulam de patre familias. qui uineam suam 
 
 locauit agricolis 
 cxxv. Simile est regnum caelorum homini regi qui fecit 
 
 nuptias filio suo 
 cxxvi. Ubi pharisaei mittunt ad ihesum dolo interro- 
 
 gantes. si licet tributum reddere caesari 
 cxxvn. de sadducaeis quidicunt non esse resurrectionem 
 et interrogant de vn fratribus. qui unam 
 uxorem habuerunt 
 cxxvin. Ubi scriba interrogat ihesum quod mandatuni 
 
 maximum est in lege 
 cxxvnii. Ubi docente ihesu in templo miserunt pharisaei 
 
 eum comprehendere 
 cxxx. Ubi ihesus interrogat pharisaeos. cuius films est 
 
 christus 
 
 cxxxi. Ubi ihesus docet ego sum lux mundi 
 cxxxn. Ubi ihesus faciens lutum de sputo ponens super 
 
 oculos caeci nati curauit eum 
 cxxxin. Ubi ihesus agnitus est eidem caeco et contendit 
 
 multa cum iudaeis 
 cxxxiin. Ubi interrogatur ihesus a iudaeis si tu es christus 
 
 die nobis manifeste 
 
 cxxxv. Ubi ihesus resuscitat lazarum a mortuis et 
 principes consilium faciunt ut interficerent 
 ihesum 
 
 cxxxvi. Ubi non receptus in emirate samaritana. iohan- 
 nes et iacobus dicunt ad ihesum si uis dici- 
 mus ut ignis discendat de caelo 
 
 cxxxvn. Ubi ihesus uenit in bethaniam et multi iudaeo- 
 rum euntes propter lazarum crediderunt in 
 eum 
 cxxxvin. Ubi maria fudit alabastrum ungenti in capite 
 
 ihesu. et increpat pharisaeo 
 
 CXXXVIIIL Ubi hierosolymis graeci uidere uolunt ihesum 
 CXL. Ubi pharisaei interrogant ihesum. quando uenit 
 
 regnum dei 
 CXLI. Ubi ihesus loquitur ad turbas et discipulos de 
 
 scribis et pharisaeis 
 CXLII. Ubi ihesus lamentat super hierusalem
 
 THE VICTORIAN CAPITA. 
 
 CXLIII. Ubi multi ex principibus crediderunt in eum et 
 
 non confitebantur ne de synagoga eicerentur 
 
 CXLIIII. Ubi ostendunt discipuli ihesu structuram templi 
 
 CXLV. Ubi sedente ihesu. in montem oliueti interro- 
 
 gant eum discipuli. quod signum erit aduen- 
 
 tus tui uel eorum quae dixisti- et praedicat 
 
 eis. de euersione hierusalem et signis et 
 
 prodigiis 
 
 CXLVI, de parabola ficulneae 
 
 CXLVII. Ubi ihesus diem iudicii aduersus tempera noe 
 et loth adsimilauit, et de fidele et prudente 
 dispensatore 
 
 CXLVIII. de decem uirginibtis 
 CXLVIIII. de eo qui peregre proficiscens talenta semis 
 
 suis distribuit 
 CL. Ut lumbi semper praecincti sint et lucernae 
 
 ardentes 
 
 CLI. de eo qui peregre accipere sibi regnum proficis- 
 cens x mnas semis suis dedit 
 CLII. Cum uenerit films hominis in sede maiestatis 
 
 suae 
 CLIII. Ubi iterum consilium faciunt principes et uadit 
 
 iudas ad eos 
 
 CLIIII. Ubi ihesus lauat pedes discipulorum 
 CLV. Ubi ihesus mittet discipulos praeparare sibi 
 pascha et dicit eis quod unus ex uobis tradit 
 me 
 CLVI. Ubi ihesus tradet de sacramento corporis et 
 
 sanguinis sui 
 
 CLVII. Ubi ihesus dicit ad petrum. expetiuit satanas 
 ut uos uentilet. et omnes hodie in me scan- 
 dalizamini 
 CLVIII. Ubi ihesus hortatur discipulos suos ut non 
 
 pauefiat cor uestrum 
 CLVIIII. Ubi ihesus dicit discipulis suis qui quod habet 
 
 baiulet 
 
 CLX. Ubi ihesus dicit. ego sum uitis et uos palmites 
 CLXI. Ubi ihesus uenit in gesemani et orat ut trans- 
 
 ferat calicem istum 
 CLXII. Ubi iudas uenit cum turbis comprehendere 
 
 ihesum 
 CLXIII. Ubi adulescens quidam indutus sindone seque- 
 
 batur ihesum 
 
 CLXIIII. Ubi interrogat princeps sacerdotum ihesum de 
 discipulis et de doctrina eius .
 
 TATIAWS GOSPEL DIATESSARON. 
 
 CLXV, Ubi falsi testes aduersus ihesum quaerebantur 
 CLXVI. Ubi principes sacerdotum adiurat ihesum. si tu 
 
 es christus die nobis 
 
 CLXVII. Ubi traditur pilato ihesus et paenitetur iudas 
 CLXVIII. Ubi pilatus audit inter iudaeos et dominum et 
 
 mittit eum ad herodem 
 CLXVIIII. Ubi uxor pilati misit ad eum dicens nihil tibi 
 
 sit et iusto illi 
 CLXX. Ubi pilatus dimisit barabban. et tradidit chr-is 
 
 turn ad crucifigendum 
 
 CLXXI. Ubi duo latrones cum christo crucifigi ducuntur. 
 et ubi ihesus de cruce de matre sua dixit ad 
 discipulum quern diligebat. ecce mater tua 
 CLXXII. Ubi ioseph petit corpus ihesu a pilato et sepelit 
 
 una cum nicodemo 
 
 CLXXIII. Ubi iudaei signant monumentum 
 CLXXIIII. Ubi prima die sabbati suscitatur ihesus a 
 
 mortuis 
 CLXXV. Ubi custodes monumenti annuntiauerunt sacer- 
 
 dotibus. de resurrectione christi 
 CLXXVI. Ubi ihesus apparuit mulieribus post resurrec- 
 
 tionem 
 
 CLXXVII. Ubi ihesus duobus euntibus in castellum ap- 
 paruit 
 
 CLXXVIII. Ubi ihesus apparuit discipulis suis 
 -CLXXVI 1 1 r. Ubi ihesus iterum apparuit thomas 
 
 CLXXX. Ubi iterum apparuit ihesus discipulis super 
 
 mare tiberiadis 
 
 CLXXXI. Ubi ihesus ter dicit petro diligis me 
 CLXXXII. Ubi discipuli euntes in galilaeam. uiderunt et 
 adorauerunt dominum et assumptus est in 
 cselis coram eis
 
 APPENDIX C. 
 
 THE EPITOME CONSTRUCTED FROM SOME GREEK FRAGMENTS 
 BY LUSCINIUS. 
 
 OTTMAR NACHTIGALL, the Humanist, who styled himself 
 Luscinius, was born at Strasbourg, A.D. 1487. After studying 
 at Paris, Louvain, Padua, and Vienna, and travelling 
 through many countries of Europe and Asia, he settled at 
 Augsburg, where he gave lessons in Greek. He afterwards 
 moved to Fribourg. He was a great opponent of the Refor- 
 mation, the leaders of which, Luther and von Hiitten, were 
 the object of his bitter satires. The title of the work 
 which he published at Augsburg, 4*, A.D. 1523, is Evange- 
 licat historiae ex quatuor Evangelistis perpctuo tenor e continuata 
 narratio, ex Ammonii Alexandrini fragmentis quibusdam, e 
 Graeco per Ottomarum Luscininm versa : qua et tedio sacre 
 (sic) lectionis studioscrum succurrit, ct ordine pulcherrimo 
 mire juvat memoria. 
 
 In his Preface Luscinius refers to the corrupt morals and 
 mock philosophies of his time, and prescribes the law of 
 the Lord as the only thing which will do people real lasting 
 good. He, however, excuses himself from translating the 
 four Gospels from the Greek on the ground that he had little 
 leisure, and considers it more profitable that he should 
 weave together one out of the four, and in consecutive 
 order. This will spare the reader trouble, and will assist 
 his memory : for in the Gospel narratives many things are 
 put out of their proper order. To the possible objection 
 that he is thus seeking to supersede the Canonical Gospels, 
 he replies that he is only following the example of such 
 men as Juvencus, Augustine, Eusebius, and more especially 
 Ammonius of Alexandria " in cujus fragmenta jampridic 
 incidimus, modo fallax noil sit titulus. Quern quidem e 
 Graeco vertimus per otium, etc" 
 
 From the whole tone of this Preface, and from the 
 character of the work itself, it is likely that Luscinius 
 handled his Greek fragments with great freedom, not so 
 much translating them into Latin, as constructing a Latin 
 Epitome on the lines which they suggested. That these 
 Greek fragments had been in some way derived from.
 
 64 TATIAN'S GOSPEL DIATESSARON. 
 
 Tatian's Diatessaron is evident from the numerous coinci- 
 dences in erroneous order which anyone can see between 
 the Diatessaron and the Luscinian Epitome, as represented 
 by the following table of contents which I have made. Note 
 the order in which the Diatessaron, the Codex Fuldensis, 
 and the Epitome of Luscinius agree in presenting the 
 following : 
 
 (A.) Tne first words of S. John's Gospel. 
 
 (B.) The Episode about Martha and Mary. 
 
 (C.) The Mission of the Seventy. 
 
 (D.) The rejection at Nazareth. 
 
 (E.) The discourse on the Bread of Life. 
 
 (F.) The Syrophenician or Canaanite woman. 
 
 (G.) The infirm man at Bethesda. 
 
 (H.) The parables in S. Luke xv. 
 
 (I.) The murdered Galileans. 
 
 (J.) The Skenopegia. 
 
 (K.) The visit of Nicodemus. 
 
 (L.) The mission of the officers to sieze Jesus. 
 It is remarkable that a German translation of the Epitome 
 in which Tatian's name occurs was published at Augsburg, 
 8 VO , A.D. I524- 1 So that the doubt about the Ammonian 
 authorship, which Luscinius had expressed the year before, 
 seems to have given place to a sure conviction that the 
 Work was ultimately traceable to Tatian. 
 
 Zahn (pp. 313-328), gives a tolerably full discussion of 
 the origin of this Epitome : he does not think (p. 327) that 
 it was derived from the Harmony found by Victor. 
 
 1 Several other Edd. of the Epitome were published, as Basle, 1555 : 
 Cologne, 1618.
 
 TABLE OF CONTENTS 
 
 OF THE 
 
 EPITOME OF LUSCINIUS. 1 
 
 In the beginning was the Word. 
 
 Joseph's doubts satisfied by the angel. 
 
 The visit of Gabriel to Mary. 
 
 Joseph warned in a dream. 
 
 The taxing, birth of Christ, angels and shepherds. 
 
 The Magi. 
 
 The Circumcision. 
 
 The star ; gifts of the Magi. 
 
 Simeon and Anna. 
 
 Herod's murderous attempt. Return to Nazareth. 
 
 Fight in to Egypt. Innocents. 
 
 Jesus at the age of twelve. 
 
 John's preaching. His baptism, holiness, austerity. His 
 
 confession. 
 Jesus at the age of thirty ; baptized by John ; voice from 
 
 heaven. 
 Temptation. 
 
 Some of John's disciples follow Jesus. 
 Marriage at Cana. 
 First cleansing of the temple. 
 First miraculous draught. 
 John's statement, " He must increase," &c. 
 John's martyrdom. 
 Jesus goes to Zabulon and Nephthali. 
 
 FIRST YEAR OF OUR LORD'S MINISTRY. 
 
 The Spirit of the Lord is upon me. 
 
 The twelve chosen. 
 
 Sermon on Mount. 
 
 Mission of the twelve. 
 
 The leper. 
 
 Centurion's servant (confounded with nobleman's son). 
 
 Demoniac in synagogue. 
 
 Young man at Nain. 
 
 1 In the original Ed., 1523, the Epitome occupies only 45 small 410 
 pages of large type.
 
 66 TATIAN'S GOSPEL DIATESSARON. 
 
 Many cures. Fame through Syria. 
 
 Woman, who was a sinner, forgiven. 
 
 Foxes have holes, c. 
 
 Tempest stilled. 
 
 Demons in swine. 
 
 Demoniac (!) let down through roof. 
 
 Call of Matthew the publican. 
 
 Woman of Samaria. 
 
 Nobleman's son at Cana. 
 
 Levi's feast. On fasting. 
 
 A sign, Jonah. Queen of the South. 
 
 Return of unclean spirit. 
 
 Blessed is the womb. 
 
 Christ's mother and brethren seek him. 
 
 Jairus' daughter. 
 
 Two blind men. 
 
 Dumb demoniac. 
 
 Pharisees blaspheme. 
 
 A good man out of the good treasure, &c. 
 
 Martha and Mary. 
 
 Mission of the seventy-two. 
 
 I beheld Satan, &c. 
 
 I thank thee, O Father. 
 
 Plucking ears of corn. 
 
 Withered hand. 
 
 Plot to destroy Jesus. 
 
 Night on a mountain in prayer. 
 
 Sower. Tares. Secret growth. Mustard. 
 
 Leaven. . Hid treasure. Pearl. Net. 
 
 SECOND YEAR OF OUR LORD'S MINISTRY. 
 
 Rejection at Nazareth. 
 
 Herod's desire to see Jesus. 
 
 Five thousand fed. 
 
 Attempt to make Christ a king. 
 
 Walks on water. 
 
 At Gennesaret cures those who touch hem of garment. 
 
 The Bread of Life. 
 
 Pharisee's feast. Traditions. 
 
 Hypocrisy of Scribes and Pharisees. 
 
 Every plant, &c. 
 
 Defilements. 
 
 Canaanite woman. 
 
 Others seek Jesus at borders of Tyre and Sidon. 
 
 Feast of Pentecost. Infirm man at Bethesda.
 
 CONTENTS OF THE LUSCINIAN EPITOME. 67 
 
 Four thousand fed. 
 
 At Dalmanutha. The leaven of the Pharisees. 
 
 Peter's confession at Csesarea Philippi. 
 
 Christ foretells his death and resurrection. 
 
 Peter rebuked. 
 
 On crossbearing. 
 
 Transfiguration. 
 
 The demoniac boy. 
 
 The stater in the fish's mouth. 
 
 Dispute as to precedence. The little child. 
 
 Lost sheep, lost silver, prodigal son. 
 
 Peter's question as to a sinning brother. 
 
 The unmerciful servant. 
 
 On divorce. On celibacy. 
 
 Blessing the infants. 
 
 The slain Galileans. The tower in Siloam. The fig tree. 
 
 Cure of the crooked woman. 
 
 Herod's threat. 
 
 The skenopegia at Jerusalem. 
 
 Speak to my brother that he divide the inheritance. 
 
 The rich fool. 
 
 The discourse in S. John viii. 
 
 The man blind from his birth. 
 
 The rich young ruler. 
 
 Peter's question, what shall we have therefore ? 
 
 Dives and Lazarus. 
 
 The unjust steward. 
 
 Labourers in vineyard. 
 
 At Pharisee's house. The chief seats. On inviting the poor. 
 
 THIRD YEAR OF OUR LORD'S MINISTRY. 
 
 Feast of the Enkainia. Solomon's porch. 
 
 Attempt to stone Jesus. 
 
 Retreat beyond Jordan. Lazarus raised. 
 
 Plot against Jesus. Caiaphas. 
 
 Jesus goes to Ephraim. 
 
 The ten lepers. 
 
 The Samaritan village 
 
 Jesus predicts his death. 
 
 Request of sons of Zebedee. 
 
 Zacchseus. 
 
 Blind men at Jericho. 
 
 At house of Simon the leper. Christ's head anointed. 
 
 Sends two disciples. Public entry. 
 
 The people cry Osana. 
 
 E
 
 68 TATIAN'S GOSPEL DIATESSARON. 
 
 Lament over Jerusalem. 
 
 Second cleansing of temple. 
 
 Cures blind and lame in temple. 
 
 Foretells destruction of temple. 
 
 The widow's mites. 
 
 Pharisee and publican. 
 
 Returns at even to Bethany. 
 
 Nicodemus comes to him at night. 
 
 Fig tree cursed. 
 
 Woman taken in adultery. 
 
 Greeks desire to see him Voice from heaven. 
 
 Returns to Bethany at even. 
 
 Next morning fig tree withered. 
 
 Unjust judge. 
 
 By what authority, &c. ? 
 
 The two sons. 
 
 The wicked husbandmen. 
 
 Marriage of King's son. 
 
 Tribute to Caesar. 
 
 Sadducees' question. 
 
 The good Samaritan. 
 
 The officers who were sent to apprehend Jesus say, " Never 
 man spake like this man." 
 
 Discussion as to where the Christ was to be born. 
 
 What think ye of the Christ? 
 Woes on the Scribes and Pharisees. 
 The splendour of the temple pointed out. 
 
 Discourse on Mount of Olives. 
 
 On watching. The faithful steward. 
 
 The ten virgins. 
 
 The slothful servant. 
 
 The sheep and the goats. 
 
 Council against Jesus. 
 
 Judas agrees to betray him. 
 
 Jesus sends two disciples to prepare passover. 
 
 Washes disciples' feet. 
 
 Indicates that a disciple will betray him. 
 
 Institutes the Eucharist. 
 
 Peter's self-confidence. The threefold denial predicted. 
 
 A new commandment. 
 
 S. John xiv., xv., xvi., xvii. 
 
 Gethsemane. Bloody sweat. Angel. 
 
 Judas and his band. 
 
 Peter and Malchus. 
 
 Disciples flee.
 
 CONTENTS OF THE LUSCINIAN EPITOME. 69 
 
 Before Annas. 
 
 False witness sought. 
 
 Christ proclaims his second advent. 
 
 Condemnation. 
 
 Peter's denial. 
 
 Before Pilate. 
 
 Judas relents and dies. 
 
 Before Herod. 
 
 Barabbas. 
 
 Scourging. 
 
 Pilate's wife. 
 
 Pilate washes his hands. 
 
 Between two robbers. 
 
 Women bewail. 
 
 Father forgive, &c. 
 
 To-day shalt thou be with me in Paradise. 
 
 Title on the cross. 
 
 Christ's raiment. 
 
 Mary and John. 
 
 My God, my God, why, &c.? 
 
 Vinegar given. 
 
 Into thy hands, &c. 
 
 Darkness, earthquake, graves opened. 
 
 The centurion's confession. 
 
 Beating their breasts. 
 
 Piercing of Jesus' side. 
 
 Joseph of Arimathea. 
 
 Women watching afar off. 
 
 The watch. The stone. 
 
 Resurrection. 
 
 The soldiers bribed. 
 
 Women with spices. 
 
 Angels. 
 
 Women relate to disciples. 
 
 Peter and John run to tomb. 
 
 Jesus appears to Mary of Magdala. 
 
 Emmaus. 
 
 In upper room. Jesus breathes on disciples. 
 
 Thomas. 
 
 At Tiberias. 
 
 Mountain in Galilee. 
 
 Commission to disciples. 
 
 End of S. Mark.
 
 APPENDIX D. 
 
 WESTERN INFLUENCE OF THE DIATESSARON IN THE 
 MIDDLE AGES. 
 
 THE Diatessaron exercised influence in Western Christen- 
 dom through at least two independent channels, the Greek 
 and the Latin. Of the former we can say nothing more, as 
 Luscinius is our only authority for its existence. We turn 
 then to the Latin Harmony which Victor found. 
 
 i. The very MS. which was edited under his direction is 
 still extant in the Codex Fuldensis, so called because pre- 
 served at Fulda in Hesse Cassel, where it has been known since 
 the 1 4th century, and where tradition says that it has existed 
 ever since the time of Boniface, the so-called Apostle of Ger- 
 many, who founded the monastery of Fulda in the middle of 
 the 8th century. Boniface was a diligent student of Scripture ; 
 and it is reported on the credit of one who professed to have 
 witnessed his martyrdom, when an old man, at the hands of 
 the Frisian Barbarians, that he had a copy of the Gospels 
 with him then, and held it over his head when he received 
 the fatal stroke. His body, we know, was brought back all 
 the way to his beloved Fulda ; and it is supposed that 
 this book, which had been his companion in life and his 
 solace in death, was brought back at the same time, and 
 that it is none other than the codex which we now have. 
 Internal evidence certainly seems to fall in with the tradition 
 that the codex belonged to Boniface. The Anglo-Saxon 
 glosses which are found in it may well have been the work 
 of him who as Winfried the Englishman must have spoken 
 Anglo-Saxon as his vernacular. And Ranke 1 has pointed 
 out several similarities in expression between these glosses 
 and the undoubted works of Boniface. He notices more 
 particularly the quotation from i Peter in Boniface Ep. 70. 
 Sobrii estote, et vigilate, et excitamini. These words are not 
 found in the Cod. Amiatinus, nor in Sabatier's MSS., nor in 
 the Clementine ed. of the Vulgate, nor in the original hand 
 of the Cod. Fuldensis, but are in the last named as the 
 addition of a later hand. It is very likely then that 
 Boniface may have taken them from thence. 
 
 1 From the preface of whose edition of the Cod. Fuld. this portion 
 of the note has been taken.
 
 WESTERN INFLUENCE OF DIA TESSARON. 71 
 
 If then the Codex really belonged to "the Apostle of 
 Germany," its influence must have been very great during 
 the eighth century. 1 
 
 2. Passing on to the ninth century we find the Harmony, 
 like so many other Latin theological works about the age 
 of Charlemagne, translated into the Eastern Frankish. 2 A 
 large portion 3 of this translation was published at Zurich, by 
 Palthenius, from an Oxford MS., A.D. 1706. A better 
 edition appeared at Ulm, A.D. 1727, in the 2nd vol. of 
 Schilter's Thesaurus Antiquitatum Teutonicarum under the 
 title Tatiani Syri Har mania Evangdica e Latina Victoris 
 Capuani versione translata in linguam Theotiscav? antiquissi- 
 mam. 
 
 But though the name of Tatian thus appeared on the 
 title page, Schilter and Frickius, the editors, both believed 
 that Victor was mistaken in ascribing his find to the 
 heretic. 
 
 3. About the same time as this translation was made, the 
 Monk Ottfried (died A.D. 870), a former pupil of Rhaban 
 Maur at Fulda, wrote his poetical life of Christ in the South 
 Frankish dialect. This work, which is devoid of poetic 
 power, is written in the rhymed stanza, imitated from the 
 Latin, and was doubtless intended to be sung to the 
 accompaniment of the harp. It is very probable that the 
 parentage of Ottfried's work must also be ascribed to the 
 Latin Harmony. 5 
 
 4. But there is a much more worthy descendant of Tatian 
 which had a share in moulding the religious destinies of the 
 West. A book appeared at Munich, A.D. 1830, entitled 
 Heliand, Poema Saxonicum seculi noni. This name was 
 given to it by its editor, Schmeller, in recognition of the 
 fact that the poem, which is alliterative, is concerned with a 
 
 'The first printed ed. was that of Maintz, 1525, under the name 
 " quatuor evangeliorum consonantia." Other edd. were Basle, 15555 
 Cologne, 1618; Lyons, 1677; Migne's ed., 1847; and Ranke's, 1868. 
 
 2 Prof. Sievers in his article German language. Encycl. Brit. 
 
 3 All except chap. 76 153, which portion is lost. 
 
 4 Prof. Sievers, Encyc. Brit, clearly proves that this word is only 
 the old form of Deutsch. " In Ulphilas' Gothic version of the Bible 
 we have the adv. thiudisko (= fOviKtas), Gal. ii. 14, clearly a deriva- 
 tive from thiuda = f6i/os : and German writers of the earlier centuries 
 called their own language diutisc, or in a Latinized form thetidiscus, 
 theotiscus = the popular or vernacular language." Prof. Sievers edited 
 the work, Paderborn, 1872. 
 
 5 The first ed. of this work was published at Basle, 1571. Other 
 editions are Schilter, Ulm, 1727 ; Graff, Konigsberg, 1831 ; Piper, 
 Paderborn, 1878.
 
 72 TATIAN' S GOSPEL DIATESSARON. 
 
 history of the Saviour. And in his Latin preface he says : 
 " As far as regards the series of Evangelical words and 
 deeds, we can easily persuade ourselves that the author had 
 before his eyes that Harmony well known to the ancients 
 from the beginning of the third century, by Ammonius 
 (commonly Tatian) of Alexandria, edited in Latin, A.D. 546, 
 by Victor, Bishop of Capua. This is plain from a com- 
 parison of both works since the thread of the narrative seems 
 identical, a few things only being displaced." Schmeller 
 goes on to speak of the poem as the greatest monument of 
 the old Saxon language in existence. He says, "the 
 whole breathes the spirit of the old Saxon nation and 
 customs ; and the diction sometimes rises to a very high 
 pitch of poetic power and beauty. There is no doubt that 
 the benign and beautiful doctrines of Christianity by soothing 
 the ears of ignorant heathen would in this way find a ready 
 access to their hearts." 
 
 With regard to the date and authorship, it would seem 
 from a statement quoted by Schmeller from an old Basle 
 catalogue, as well as from internal evidence, that the poem 
 was composed in the reign of Louis the Pious, 1 and was 
 one of the agents in that policy of conciliation by which he 
 sought to win over to Christianity the heathen Saxons, who 
 had for thirty years resisted the efforts of his father Charle- 
 magne. Under the coercionist policy of the last-named 
 Prince baptism was viewed by the Saxons as merely a badge 
 of submission to the hated Frankish yoke. And this was 
 but natural when we remember that he put to death those 
 of them who refused to submit to this ordinance. Such 
 policy was of course doomed to failure. The Saxons while 
 outwardly professing Christianity were still heathens at 
 heart, and in their primeval forests continued to sing their 
 old epics in honour of Woden and Thor. And so when 
 Louis came to the throne he saw clearly that the only way 
 they could be weaned from these was by the substitution of 
 Christian epics such as Caedmon had already composed for 
 the religious instruction of the early English. 2 Thus the 
 work of Tatian played amid the forests of Saxony a similar 
 part to that which seven centuries before, in its original 
 
 1 It is to be noted that the Qth century was the great era for these 
 epic poems amongst the nations of Northern Europe, e.g., the Sagas of 
 Scandinavia. 
 
 2 Alcuin of York, who must have known Caedmon's poetry well, was 
 the trusted adviser of Louis.
 
 WESTERN INFLUENCE OF DIATESSARON. 73 
 
 form, it had played upon the banks of the Syrian Euph- 
 rates. 1 
 
 5. Another way by which the Latin Diatessaron influenced 
 the mind of the West was by being made the basis of com- 
 mentaries. Here again history was found to repeat itself ; 
 for what Ephraem did in the 4th century a writer named 
 Zacharias of Chrysopolis did about the beginning of the 
 1 2th. We know very little of this Zacharias : but his commen- 
 tary must have had wide currency in his own time, for Alberi- 
 cus Monachus 2 said (A.D. 1157): Fecit volumen ILLUD 
 EGREGIUM super quatuor Evangelia quod unum ex quatuor 
 (Monotessarori) appellatur^ And that it exercised great 
 influence later is evident from the number of printed editions 
 which appeared. 3 
 
 From what Zacharias says in his preface we know that he 
 must have had Victor's preface before him, though he never 
 mentions it, and plainly rejects the view that the work was 
 by Tatian. Matthaeinamque dictisreliquorum trium excerpta 
 arte mira magisque brevitate miranda junguntur. Hoc aulem 
 prenominatum Ammonium fecisse scribit Eusebius Carpiano. 
 Here we have the interesting fact that the works of Tatian 
 and Ammonius were confounded, because it appeared that 
 each had taken St. Matthew as the basis of his harmony 
 (see Introduction, p. xxx). 
 
 Another Commentary on a Gospel Harmony is mentioned 
 in Montfaucon's Catalogue of MSS. at Bee. This Commen- 
 tary appears to have been one of the books acquired by 
 Richard of St. David in the time of Capellanus first Abbot 
 of Bee. It is founded on the work of Zacharias, and there- 
 fore represents the Diatessaron. 4 
 
 1 For the literature of the Helianc*, see art. HELIAND, Encyc. Btit. 
 
 2 See Phil. Labbe, Diss. Philol. de Scrip. Eccl. vol. ii., p. 504. 
 'Cologne, 1535 and 1618. Lyons, 1677. 
 
 *See Fabricius Script, vet. Craec. Bk. V. p. 92.
 
 74 
 
 TATIAWS GOSPEL DIATESSARON. 
 
 APPENDIX E. 
 
 PECULIAR READINGS OF THE EPHRAEM FRAGMENTS IN THEIR RELATION TO 
 THE ARABIC, THE CURETONIAN, AND THE PESHITTO. 
 
 + signifies that the reading of E m is supported, and that it is contradicted 
 by Ac, Sc, or Pesh. 
 
 o is a sign that the authority under which it is placed is here deficient. 
 
 Matthew 
 
 E. 
 
 A, 
 
 Sc. 
 
 Pesh. 
 
 
 i. i 
 
 antequam data esset viro 
 
 __ , 
 
 _ 
 
 
 note 
 
 2 
 
 sancte habitabat cum ea 
 
 
 
 -j- 
 
 
 
 
 ,, 5 
 
 sump sit earn 
 
 
 
 
 
 
 
 
 ii. i 
 
 nurum et myrrham et thus ... 
 
 + 
 
 + 
 
 + 
 
 
 ; i 
 
 verbum quod dictum est 
 
 
 
 + 
 
 
 
 
 iii. i 
 
 et veste ex pilis cameli 
 
 
 
 
 
 
 
 
 iv. 3 
 
 in hoc momenta 
 
 
 
 
 
 
 
 
 >> * 
 
 retro vade Satana 
 
 
 
 -j- 
 
 
 
 
 v. 28 
 
 aspicit et concupiscit adulterat 
 
 
 
 -j- 
 
 
 
 
 ; 39 
 
 maxillam tuam 
 
 
 
 + 
 
 
 
 
 vi. 17 
 
 lava faciem t. et ungue caput 
 
 
 
 
 
 
 tuum 
 
 -|- 
 
 -|- 
 
 -j- 
 
 
 viii. 5 " 
 
 
 
 
 
 
 and 
 Luk.vii. 3, 
 
 venit ille cunt senioribus populi 
 
 + 
 
 
 
 
 
 
 x. 23 
 
 fugite inde in aliam civitatem; 
 
 
 
 
 
 
 et si ab hac persequentur 
 
 
 
 
 
 
 vosf. denuo in al. civ. ... 
 
 
 
 O 
 
 
 
 
 xi. 25 
 
 pater coelestis .... 
 
 
 
 
 
 
 xii. 2 2 
 
 demoniacum surdum et mutum 
 
 
 
 
 
 
 et coecum . . . auditum, 
 
 
 
 
 
 
 loquelam et visum 
 
 
 
 partly 
 
 
 
 
 xiii. 27 
 
 semen sementis sancti 
 
 
 
 
 
 
 
 
 xv. 5 
 
 dicitis unicuique 
 
 
 
 partly 
 
 partly 
 
 
 2 7 
 
 mensae domini sui 
 
 
 
 
 
 
 
 
 xvi. 13 
 
 quid de me dicunt homines, quod 
 
 
 
 
 
 
 sit filius hominis 
 
 
 
 
 
 
 
 
 , 18 
 
 te non vincent 
 
 
 
 
 
 
 
 
 28 
 
 qui nunc hie mihi assistant ... 
 
 
 
 
 
 
 
 
 xvii. 5 
 
 'psum audite et vivetis 
 
 
 
 
 
 
 
 
 ,,17 
 
 O generatio mala perversa et 
 
 
 
 
 
 
 incredula 
 
 
 
 partly 
 
 
 
 
 xviii. 20 
 
 ubi unus est, ibi et ego sum : et 
 
 
 
 
 
 
 ubi duo sunt ibi et ego ero 
 
 
 
 
 
 

 
 PECULIAR READINGS OF E n 
 
 75 
 
 Matthew. 
 
 E M 
 
 A c 
 
 Sc. 
 
 Pesh. 
 
 
 xviii. 22 
 
 //.ty/A? septuagies scpties septies... 
 
 + 
 
 + 
 
 + 
 
 
 xix. 1 7 
 
 nisi tantum unus pater qui in 
 
 
 
 
 
 
 coelis 
 
 
 
 
 
 
 
 
 xx, 6 
 
 tota die ad vesper am 
 
 
 
 
 
 
 
 
 15 
 
 in domo mea 
 
 
 
 
 
 
 
 
 xxi. 19 
 
 festinans venit 
 
 
 
 
 
 
 
 
 3 1 
 
 secundus 
 
 
 
 
 
 
 
 
 xxii. 23 
 
 et dicunt ei . non est resurrectio 
 
 
 
 
 
 
 mortuorum 
 
 -{- 
 
 _|- 
 
 partly 
 
 
 24 
 
 Moyses patriarcha 
 
 
 
 
 
 
 
 
 . 36 
 
 primum et magnum 
 
 partly 
 
 partly 
 
 
 
 
 xxiv. 20 
 
 orate et petite 
 
 
 
 
 
 
 
 
 xxvi. 41 
 
 spiritus hie promptus etparatus 
 
 
 
 
 
 
 est sed caro haec infirma 
 
 
 
 O 
 
 
 
 
 65 
 
 manum ad or as vestimenti misit 
 
 
 
 
 
 
 etlaceravit stolam suam ... 
 
 
 
 O 
 
 
 
 
 xxvii. 3 
 
 act us dolor e abiit 
 
 
 
 
 
 
 
 
 5 
 
 et se suspendit et mortuus est ... 
 
 
 
 o 
 
 
 
 
 Mark. 
 
 
 
 
 
 
 i. 15 
 
 impleta sunt tempora 
 
 
 
 o 
 
 
 
 
 ii. 14 
 
 Evidently James the son of 
 
 
 
 
 
 
 Alphseus 
 
 
 
 o 
 
 
 
 note 
 
 ix. 25 
 
 immuncU surde et nmte 
 
 
 
 o 
 
 
 
 
 x. 36 
 
 (faciam vobis) 
 
 
 
 o 
 
 
 
 
 John. 
 
 
 
 
 
 
 i. i 
 
 a principio arm A not B 
 
 
 
 
 
 
 
 
 3 
 
 et sine ipso factum est nihil. 
 
 
 
 
 
 
 Quodcunque, &c. 
 
 
 
 + 
 
 
 
 
 > 5 
 
 lucebat 
 
 
 
 -j- 
 
 
 
 
 
 veritas ejus (scil. legis) 
 
 
 
 
 
 
 
 
 , 
 
 per Je sum Dominum nostrum 
 
 
 
 
 
 
 
 
 , 29 
 
 hie est qui vtnit tollere 
 
 
 
 partly 
 
 . 
 
 
 , 47 
 
 verus scriba Israelita 
 
 
 
 
 
 
 
 
 " 3 
 
 mnum non habent hie 
 
 
 
 o 
 
 
 
 
 . 5 
 
 filius metis 
 
 
 
 o 
 
 
 
 
 iii. 6 
 
 qui natus est (bis) 
 
 
 
 
 
 
 
 
 13 
 
 qui est in coelo omitted 
 
 
 
 partly 
 
 
 
 see note 
 
 iv. 9 
 
 ecce tu Judaeus es 
 
 
 
 i 
 
 
 
 
 " I3 
 
 (mea aqua e coelo descendit] .. 
 
 ~~ 
 
 _ 
 

 
 7 6 
 
 TATIAWS GOSPEL DIATESSARON. 
 
 John. 
 
 E m 
 
 A c 
 
 Sc. 
 
 Pesh. 
 
 
 iv. 25 
 
 omnia nobis dabit 
 
 . 
 
 - 
 
 
 
 
 42 
 
 et vidimus opera ejus 
 
 
 
 
 
 
 
 
 v. 4 
 
 apparently in E's text 
 
 contains 
 
 omits 
 
 contains 
 
 
 8 
 
 in domum tuam 
 
 . 
 
 + 
 
 
 
 
 ^ J 3 
 
 quum multitudinem populi 
 
 
 
 
 
 
 videret 
 
 
 
 partly 
 
 
 
 
 14 
 
 ne alio quodam tibi opus sit ... 
 
 
 
 
 
 
 
 see note 
 
 >, 17 
 
 ideo et ego bperor 
 
 
 
 + 
 
 
 
 
 vi. 44 
 
 trahet eum ad ipsum arm A... 
 
 
 
 
 
 
 
 
 
 arm B = ad me 
 
 
 
 
 
 
 
 
 5 
 
 num et morietur arm A ... 
 
 
 
 partly 
 
 
 
 
 
 arm B = no n morietur 
 
 
 
 
 
 viii. 44 
 
 filii Satanae 
 
 
 
 
 
 
 
 
 ix. 7 
 
 lavafaciem tuam 
 
 
 
 
 
 
 
 
 xi. 3 
 
 in lecto decumbit 
 
 
 
 o 
 
 
 
 
 IJ 
 
 L. amicus noster 
 
 + 
 
 
 
 + 
 
 D 
 
 ,, 35 
 
 et lacrymatus est Dominus . . . 
 
 
 
 
 
 
 
 
 48 
 
 gentem nostram legem et 
 
 
 
 
 
 
 locum istum 
 
 
 
 o 
 
 
 
 
 xii. 47 
 
 ego non novi eum 
 
 
 
 
 
 
 
 
 xiv. 30 
 
 non invenit quidquam suum 
 
 
 
 o 
 
 
 
 
 xvi. 7 
 
 et omnis veritas vobis non 
 
 
 
 
 
 
 innotescet... 
 
 
 
 
 
 
 
 
 xviii. 5 
 
 dum adhuc Judas cum eis 
 
 
 
 
 
 
 stabat 
 
 
 
 
 
 
 
 
 28 
 
 ad portam 
 
 
 
 o 
 
 
 
 
 28 
 
 ut prius ederent agnum in 
 
 
 
 
 
 
 sanctitate ... 
 
 
 
 o 
 
 
 
 
 xix. ' 1 7 
 
 etexiisset 
 
 + 
 
 
 
 
 
 
 Luke. 
 
 
 
 
 
 
 i. 6 
 
 immaculati erant in omni 
 
 
 
 
 
 
 habitatione sua- 
 
 
 
 
 
 
 
 
 ii 45 
 
 omnium verborum 
 
 
 
 o 
 
 
 
 
 .. 77 
 
 dare scientiam perfectam salutis 
 
 
 
 o 
 
 
 
 
 ii. ii 
 
 (qui Christus Domini jam est) 
 
 
 
 o 
 
 
 
 Jer. Syr. 
 
 ii J 4 
 
 (ex libera voluntate) 
 
 
 
 o 
 
 
 
 
 55 JJ 
 
 (spes bonis jiliis hominum) ... 
 
 
 
 
 
 partly 
 
 
 48 
 
 dolentes et moerentes 
 
 
 
 + 
 
 partly 
 
 
 " " 
 
 ibamus et quaerebamus te 
 
 
 
 
 
 
 
 
 iv. 1 6 
 
 in Bethsaida 
 
 no name 
 
 o 
 
 
 note
 
 PECULIAR READINGS OP E M 
 
 77 
 
 Luke. 
 
 E 
 
 Ac 
 
 Sc. 
 
 Pesh. 
 
 
 viii. 31 
 
 / Gehennam 
 
 _ 
 
 + 
 
 
 
 
 47 
 
 (hoc quoque ei absconditum non 
 
 
 
 
 
 
 esse) 
 
 
 
 + 
 
 
 
 
 5 
 
 (firmiter crede) 
 
 
 
 + 
 
 
 
 
 X. I 
 
 juxta vel adsimilittidinemsuam 
 
 
 
 
 
 
 
 
 39 
 
 venit M. et sedit 
 
 + 
 
 + 
 
 + 
 
 
 ,, 4 
 
 non est tibi cur a de me 
 
 
 
 + 
 
 
 
 
 42 
 
 ut in aeternum ab ea non 
 
 
 
 
 
 
 aujeratur 
 
 
 
 
 
 
 
 
 xi. 52 
 
 claves 
 
 + 
 
 + 
 
 
 
 
 xii. 42 
 
 quis erit procurator, servus 
 
 
 
 
 
 
 fidelis, beneficus et sapiens ? 
 
 partly 
 
 + 
 
 
 
 
 xv. 32 
 
 vivit et ad vitam rewcatus est 
 
 
 
 
 
 
 
 
 xvi. 25 
 
 cruciatus MIOS 
 
 
 
 o 
 
 
 
 
 xix. 5 
 
 descende instinc 
 
 
 
 
 
 
 
 
 8 
 
 omnia quae unquam ab aliquo 
 
 
 
 
 
 
 injuste accept 
 
 
 
 partly 
 
 partly 
 
 
 39 
 
 homines 
 
 
 
 partly 
 
 
 
 
 ,, 42 
 
 si cognovisses tu saltern hunc 
 
 
 
 
 
 
 diem pads tuae sed ab- 
 
 
 
 
 
 
 scondita est pax a facie tua 
 
 
 
 + 
 
 
 
 
 xx. 34 
 
 filii adulti 
 
 
 
 
 
 
 
 
 xxii. 2 1 
 
 manus ... mecum in mensa 
 
 
 
 
 
 
 extensa est 
 
 
 
 
 
 
 
 
 32 
 
 oram Patrem pro te 
 
 
 
 
 
 
 
 
 36 
 
 gladium suum 
 
 
 
 
 
 
 
 
 . 38 
 
 sufficiunt duo 
 
 + 
 
 + 
 
 + 
 
 
 xxiii. 39 
 
 nonne tues Christus ille ? 
 
 
 
 + 
 
 
 
 
 
 >> 5> 
 
 et nos tecum 
 
 + 
 
 + 
 
 + 
 
 
 43 
 
 in horto voluptatis 
 
 
 
 partly 
 
 
 
 
 48 
 
 vaefuit, vae fuit nobis, filius 
 
 
 
 
 
 
 Dei erat hie 
 
 
 
 partly 
 
 
 
 see note 
 
 49 
 
 cognati Jesu 
 
 
 
 
 
 Passing by the controversy about the date and origin of the Curetonian Syriac, with 
 which I am not competent to deal, I now proceed to give a few examples of the kind 
 of text found in the Arabic Harmony. 
 
 PASSAGES WHICH RESEMBLE THE PESHITTO. 
 
 M. xi. 22. Tyre and Sidon will have rest in the day of judgment. 
 M. xxii. 19. the penny of the census.
 
 78 TATIAWS GOSPEL DIATESSARON. 
 
 Mar. ix. 29. except by fasting and prayer. 
 
 Mar. x. 46. Timaeus the son of Timaeus. 
 
 L. ix. 31. And they thought that the time of his future advent which was to 
 be accomplished in Jerusalem had now come. But Simon and they that were with 
 him had been heavy with sleep, and were hardly awaked when they saw his glory, and 
 the two men who were standing near him. And when these had begun to depart 
 from him, Simon says to Jesus, Teacher, it is good that we should be here . . . and 
 when they had seen Moses and Elias entering into the cloud they were afraid again. 
 
 L. xvii. 7. leading oxen or feeding sheep. 
 
 L. xviii. 14. rather than that Pharisee. 
 
 PASSAGES WHICH DIFFER FROM THE PESHITTO. 
 M. xii. 24. Beelzebub, the prince of the demons, who is in him. 
 M. xiii. 55. Is not this the carpenter, the son of the carpenter? (Coiiflaie.) 
 M. xvi. 22. But Simon Cephas as if pitying him. 
 M. xvii. 26. Give thou also to them as if thou wert a stranger. 
 M. xxiii. 24. straining out a gnat but ornamenting a camel. 
 Mar. vii. 26. of Hemesen of Syria. 
 L. xix. 22. servant worthless, negligent, unfaithful. 
 L. xix. 28. Jesus went forward at a gentle gait. 
 J. v. 2. Betharrahmat. 
 
 J. vii. 5. For up to this time neither did the brethren of Jesus believe in him. 
 J. xix. 17. But the Jews took Jesus,
 
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