| patros mou monas einai pollas]), etc.'

On this extract our author remarks that 'it is impossible for any one
who attentively considers the whole of this passage and who makes
himself acquainted with the manner in which Irenæus conducts his
argument, and interweaves it with texts of Scripture, to doubt that the
phrase we are considering is introduced by Irenæus himself, and is in
no case a quotation from the work of Papias [5:1].' As regards the
relation of this quotation from the Fourth Gospel to Papias any remarks,
which I have to make, must be deferred for the present [5:2]; but on the
other point I venture to say that any fairly trained schoolboy will feel
himself constrained by the rules of Greek grammar to deny what our
author considers it 'impossible' even 'to doubt.' He himself is quite
unconscious of the difference between the infinitive and the indicative,
or in other words between the oblique and the direct narrative; and so
he boldly translates [Greek: einai tên diastolên] as though it were
[Greek: estai] (or [Greek: mellei einai]) [Greek: hê diastolê], and
[Greek: eirêkenai ton Kurion] as though it were [Greek: eirêken ho
Kurios]. This is just as if a translator from a German original were to
persist in ignoring the difference between 'es sey' and 'es ist' and
between 'der Herr sage' and 'der Herr sagt.' Yet so unconscious is our
author of the real point at issue, that he proceeds to support his view
by several other passages in which Irenæus 'interweaves' his own
remarks, because they happen to contain the words [Greek: dia touto],
though in every instance the indicative and _not the infinitive_ is
used. To complete this feat of scholarship he proceeds to charge Dr
Westcott with what 'amounts to a falsification of the text [5:3],'
because this scholarly writer has inserted the words 'they taught' to
show that in the original the sentence containing the reference to St
John is in the oblique narrative and therefore reports the words of