questions relating to that book (pp. 387-422), Zahn discovers in this part also (the Gospels) an intimate connection between the text on which it is based, and the form assumed by the text of the Gospels in the West during the second century. And he believes that it will be difficult to find a more feasible explanation of the remarkable agreement evidenced by these two texts in the very matter of their textual corruption and licence than this, that this text came from Rome to Syria. And so the final question arises, “whether a connection does not exist between the first Gospel and the first text of Paul and the Acts in the Syriac, and whether the _entire_ N. T., as the _Doctrine of Addai_ says, was not a present which Tatian brought with him from Rome to his countrymen, and adapted for their use by means of a free translation and revision?” Zahn thinks that a positive answer cannot be given, but he refers pointedly to what Eusebius says regarding Tatian’s treatment of the Pauline Epistles, and is led to suppose that those changes were introduced on the occasion and in the form of a translation from the Greek into Syriac, and that the reason why Eusebius had such hazy notions regarding it as well as the Diatessaron, is most likely that both the books were in Syriac, and used only in the Syrian Church. A closer investigation of the Pauline Epistles in the Syriac is needed to decide these questions. To these propositions of Zahn I have but the one objection stated above, that the expressions used by Eusebius point far too plainly to a revision of the phraseology of the Pauline Epistles, which could have been done only on the original Greek.[235] Zahn himself points out that the words of Eusebius remind us of what is elsewhere said of the Theodotians (_Eccl. Hist._, v. 28, 15. 18; see above, p. 200).[236] [Sidenote: Western Text.]