is referred to. Therefore, when he goes on to say:

"It seems quite needless to multiply comments on these results.
Anyone who will candidly consider this analysis will, I believe,
agree with me in thinking that such a style of annotation, which
runs through the whole work, is justly characterised as frivolous
and misleading"--[99:1]

Dr. Westcott must excuse my retorting that, not my annotation, but his
own criticism of it, endorsed by Professor Lightfoot, is "frivolous and
misleading," and I venture to hope that this analysis, tedious as it has
been, may once for all establish the propriety and substantial accuracy
of my references.

As Dr. Westcott does not advance any further arguments of his own in
regard to the Ignatian controversy, I may now return to Dr. Lightfoot,
and complete my reply to his objections; but I must do so with extreme
brevity, as I have already devoted too much space to this subject, and
must now come to a close. To the argument that it is impossible to
suppose that soldiers such as the "ten leopards" described in the
Epistles would allow a prisoner, condemned to wild beasts for professing
Christianity, deliberately to write long epistles at every stage of his
journey, promulgating the very doctrines for which he was condemned, as
well as to hold the freest intercourse with deputations from the various
Churches, Dr. Lightfoot advances arguments, derived from Zahn, regarding
the Roman procedure in cases that are said to be "known." These cases,
however, are neither analogous, nor have they the force which is
assumed. That Christians imprisoned for their religious belief should
receive their nourishment, while in prison, from friends, is anything
but extraordinary, and that bribes should secure access to them in many