In his _N. T. um 200_, p. 108, Harnack treats Zahn’s interpretation of the words of Eusebius as a bad blunder. The latter defends himself by saying among other things that it is not quite clear whether Eusebius himself was aware of the double meaning of the word _μεταφράσαι_ which was employed in the tradition (he says _φασι_) reported to him. He thinks that Rufinus might be said to have “paraphrased” certain commentaries of Origen, correcting his thought and phraseology in many places. True, but in Eusebius it is _φωνάς τινας τοῦ ἀποστόλου_, not whole epistles, that Tatian is said to have “metaphrased.” Footnote 236: On the words of Jerome (_ad Tit. praef._, vii. 686), “Sed Tatianus Encratitarum patriarches, qui et ipse nonnullas Pauli epistolas repudiavit, hanc vel maxime, hoc est ad Titum, apostoli pronuntiandam credidit, parvipendens Marcionis et aliorum qui cum eo in hac parte consentiunt assertionem,” compare Zahn, _Forsch._, i. 6, _GK._ i. 426. Footnote 237: _Introd._, ii. § 170, p. 120. On all accounts the Western text claims our attention first. The earliest readings which can be fixed chronologically belong to it. As far as we can judge from extant evidence, it was the most widely-spread text of Ante-Nicene times; and sooner or later every version directly or indirectly felt its influence. But any prepossessions in its favour that might be created by this imposing early ascendancy are for the most part soon dissipated by continuous study of its internal character. The eccentric Whiston’s translation of the Gospels and Acts from the Codex Bezae, and of the Pauline Epistles from the Codex Claromontanus, and Bornemann’s edition of the Acts, in which the Codex Bezae was taken as the standard authority, are probably the only attempts which have ever been made in modern times to set up an exclusively, or even predominantly, Western Greek text as the purest reproduction of what the Apostles wrote. This all but universal rejection is doubtless partly owing to the persistent influence of a whimsical theory of the last century, which, ignoring all non-Latin Western documentary evidence except the handful of extant bilingual uncials, maintained that the Western Greek text owed its peculiarities to translation from the Latin; partly to an imperfect apprehension of the antiquity and extension of the Western text as revealed by Patristic quotations and by versions. Yet even with the aid of a true perception of the facts of Ante-Nicene textual history, it would have been strange if this text, as a whole, had found much favour. A few scattered Western readings have long been approved by good textual critics on transcriptional and to a great extent insufficient grounds; and in Tischendorf’s last edition their number has been augmented, owing to the misinterpreted accession of the Sinai MS. to the attesting documents.