Mark, which they all annex in full to the sacred text, and which is expressly assigned to that Father in Codd. 12, 37, 41. Yet these very twenty-four manuscripts have been cited by critical editors as adverse to the authenticity of a paragraph which their scribes never dreamt of calling into question, but had simply copied Victor’s decided judgement in its favour. His appeal to the famous Palestine codices which had belonged to Origen and Pamphilus (_see_ p. 55 and note), is found in twenty-one of them, possibly these documents are akin to the Jerusalem copies mentioned in Codd. Evan. Λ, 20, 164, 262, 300, &c. _All_ other codices, e.g. ACD (which is defective from ver. 15, _primâ manu_) EFwGH (begins ver. 14) KMSUVXΓΔΠ, 33, 69, the Peshitto, Jerusalem and Curetonian Syriac (which last, by a singular happiness, contains vv. 17-20, though no other part of St. Mark), the Harkleian text, the Sahidic (only ver. 20 is preserved), the Bohairic and Ethiopic (with the exceptions already named), the Gothic (to ver. 12), the Vulgate, all extant Old Latins except _k_ (though _a_ _primâ manu_ and _b_ are defective), the Georgian, the printed Armenian, its later manuscripts, and all the lesser versions (Arabic, &c.), agree in maintaining the paragraph. It is cited, possibly by Papias, unquestionably by Irenaeus (both in Greek and Latin), by Tertullian, and by Justin Martyr(358) as early as the second century; by Hippolytus (_see_ Tregelles, An Account of the Printed Text, p. 252), by Vincentius at the seventh Council of Carthage, by the Acta Pilati, the Apostolic Constitutions, and apparently by Celsus in the third; by Aphraates (in a Syriac Homily dated A.D. 337), the Syriac Table of Canons, Eusebius, Macarius Magnes, Didymus, the Syriac Acts of the Apostles, Leontius, Ps.-Ephraem, Jerome, Cyril of Jerusalem(359), Epiphanius, Ambrose, Augustine, Chrysostom, in the fourth; by Leo, Nestorius, Cyril of Alexandria, Victor of Antioch, Patricius, Marius Mercator, in the fifth; by Hesychius, Gregentius, Prosper, John, abp. of Thessalonica, and Modestus, in the fifth and sixth(360). Add to this, what has been so forcibly stated by Burgon (_ubi supra_, p. 205), that in the Calendar of Greek Church lessons, which existed certainly in the fourth century, very probably much earlier, the disputed verses were honoured by being read as a special matins service for Ascension Day (_see_ p. 81), and as the Gospel for St. Mary Magdalene’s Day, July 22 (p. 89); as well as by forming the third of the eleven εὐαγγέλια ἀναστάσιμα ἑωθινά, the preceding part of the chapter forming the second (p. 85): so little were they suspected as of even doubtful authenticity(361).