epistles than this." [59:1]

It will be admitted that this is pretty "decided language" for one
who is preaching "diffidence." When we come to details, however,
Dr. Lightfoot admits: "Those who maintain the genuineness of the
Ignatian Epistles in one or other of the two forms, may be said to
be almost evenly divided on this question of priority." He seems to
consider that he sufficiently shows this when he mentions five or
six critics on either side; but even on this modified interpretation
of my statement its correctness may be literally maintained. To the
five names quoted as recognising the priority of the Syriac Epistles
may be added those of Milman, Böhringer, de Pressensé, and Dr. Tregelles,
which immediately occur to me. But I must ask upon what ground he
limits my remark to those who absolutely admit the genuineness? I
certainly do not so limit it, but affirm that a majority prefer the
three Curetonian Epistles, and that this majority is made up partly
of those who, denying the authenticity of any of the letters, still
consider the Syriac the purest and least adulterated form of the
Epistles. This will be evident to anyone who reads the context. With
regard to the latter (2) part of the sentence, I will at once say
that "most" is a slip of the pen for "many," which I correct in this
edition. [60:1] Many of those who deny or do not admit the authenticity
prefer the Curetonian version. The Tübingen school are not unanimous
on the point, and there are critics who do not belong to it. Bleek,
for instance, who does not commit himself to belief, considers the
priority of the Curetonian "im höchsten Grade wahrscheinlich." Volkmar,
Lipsius, and Rumpf prefer them. Dr. Lightfoot says:

"The case of Lipsius is especially instructive, as illustrating this
point. Having at one time maintained the priority and genuineness of