Marcion began his career at Rome, so that we may naturally expect him to give us a Western text. So far, therefore, one might be tempted simply to ignore that text as hitherto, although a text attested by Marcion and the Church in common is surely entitled, even in respect of its antiquity, to much more consideration than has been paid to it heretofore. The importance, and at the same time the difficulty, of the problem is increased by the fact that we find the same text as his, or at all events one of a similar sort, represented in a totally different quarter—viz. in Tatian.[217] [Sidenote: Tatian.] (_h_) =Tatian=[218] has already been referred to in a general way above (p. 97 ff.): we shall now give the testimony of the early church regarding him verbatim. If we leave out of account the somewhat doubtful reference in Hegesippus (p. 96), and an equally uncertain allusion to the title of his Harmony in Origen,[219] the testimony from purely Greek sources is confined to a few sentences in Eusebius,[220] a notice in Epiphanius,[221] and a scholion in a manuscript of the Gospels.[222] For more exact information we are indebted solely to the Syrian church. The Greek writer Theodoret gives us most details.[223] The notices contained in Syriac and Arabic sources are more numerous than the Greek, but they are shorter and must be omitted here.[224] It becomes necessary, therefore, to consider very carefully whether any vestiges of Tatian’s work are preserved in our witnesses for the text, and how these may, and indeed must, be used in its criticism. I assume as having been demonstrated by Zahn, that Tatian’s Diatessaron was a Syriac work, and I take it as very probable that the Curetonian Syriac and the Lewis Syriac present us with two works based on, or at least influenced by, that of Tatian. To what extent the same is true of the Peshitto as well need not be considered here, the main problem being to elucidate the connection between Tatian and the _Western_ witnesses. And here we are at once confronted with a matter of great uncertainty—viz., whether there might not also have been a _Greek_ Harmony of the Gospels either antecedent to the Diatessaron or contemporary with it, which Tatian himself made or employed. Zahn thinks not, mainly because from the side of the Greek Church we have almost no notice whatever of the existence of anything of this sort, nor of Tatian’s own work either. Harnack seems not to be convinced of the correctness of Zahn’s position.[225] He even declares that Harris’s _Preliminary Study_[226] has only confirmed his “conviction that Tatian composed a Greek Harmony of the Gospels.”[227] That treatise is accompanied by a facsimile of the fragment of Mark in Codex W^d, “the contents of which display an affinity with the text of the Diatessaron (with the original text?).”[228] At all events Harnack is of opinion that Harris’s conclusions with regard to a Pre-Tatian and