the Curetonian letters, he has lately, if I rightly understand him,
retracted his former opinion on both questions alike." [60:2]

Dr. Lightfoot, however, has not, rightly understood him. Lipsius has
only withdrawn his opinion that the Syriac letters are authentic, but,
whilst now asserting that in all their forms the Ignatian Epistles are
spurious, he still maintains the priority of the Curetonian version. He
first announced this change of view emphatically in 1873, when he added:
"An dem relativ grössern Alter der syrischen Textgestalt gegenüber der
kürzeren griechischen halte ich übrigens nach wie vor fest." [61:1] In
the very paper to which Dr. Lightfoot refers, Lipsius also again says
quite distinctly: "Ich bin noch jetzt überzeugt, dass der Syrer in
zahlreichen Fällen den relativ ursprünglichsten Text bewahrt hat (vgl.
meine Nachweise in 'Niedner's Zeitschr.' S. 15ff)." [61:2] With regard
to the whole of this (2) point, it must be remembered that the only
matter in question is simply a shade of opinion amongst critics who deny
the authenticity of the Ignatian Epistles in all forms.

Dr. Lightfoot, however, goes on "to throw some light upon this point" by
analysing my "general statement of the course of opinion on this subject
given in an earlier passage." [61:3] The "light" which he throws seems
to pass through so peculiar a medium, that I should be much rather
tempted to call it darkness. I beg the reader to favour me with his
attention to this matter, for here commences a serious attack upon the
accuracy of my notes and statements, which is singularly full of error
and misrepresentation. The general statement referred to and quoted is
as follows:--

"These three Syriac epistles have been subjected to the severest
scrutiny, and many of the ablest critics have pronounced them to be