Lastly,—How about the singular introduction _into the Lection for Good-Friday_ of this incident of the piercing of the REDEEMER’S side? Is it allowable to conjecture that, indirectly, the Diatessaron of Tatian may have been the occasion of that circumstance also; as well as of certain other similar phenomena in the Evangeliaria? POSTSCRIPT. (PROMISED AT p. 51.) I proceed to fulfil the promise made at p. 51.—C.F. Matthaei (_Nov. Test._, 1788, vol. iii. p. 269) states that in one of the MSS. at Moscow occurs the following “Scholion of EUSEBIUS:—κατὰ Μάρκον μετὰ τῆν ἀνάστασιν οὐ λέγεται ὤφθαι τοῖς μαθηταῖς.” On this, Griesbach remarks (_Comm. Crit._ ii. 200),—“quod scribere non potuisset si pericopam dubiam agnovisset:” the record in S. Mark xvi. 14, being express,—Ὕστερον ἀνακειμένοις αὐτοῖς τοῖς ἕνδεκα ἐφανερώθη. The epigrammatic smartness of Griesbach’s dictum has recommended it to Dr. Tregelles and others who look unfavourably on the conclusion of S. Mark’s Gospel; and to this hour the Scholion of Matthaei remains unchallenged. But to accept the proposed inference from it, is impossible. It ought to be obvious to every thoughtful person that problems of this class will not bear to be so handled. It is as if one were to apply the rigid mathematical method to the ordinary transactions of daily life, for which it is clearly unsuitable. Before we move a single step, however, we desire a few more particulars concerning this supposed evidence of Eusebius. Accordingly, I invoked the good offices of my friend, the Rev. W. G. Penny, English Chaplain at Moscow, to obtain for me _the entire context_ in which this “Scholion of Eusebius” occurs: little anticipating the trouble I was about to give him. His task would have been comparatively easy had I been able to furnish him (which I was not) with the exact designation of the Codex required. At last by sheer determination and the display of no small ability, he discovered the place, and sent me a tracing of the whole page: viz. fol. 286 (the last ten words being overleaf) of Matthaei’s “12,” (“Synod. 139,”) our EVAN. 255. It proves to be the concluding portion of Victor’s Commentary, and to correspond with what is found at p. 365 of Possinus, and p. 446-7 of Cramer: except that after the words “ἀποκυλίσειε τὸν λίθον,” and before the words “ἄλλος δέ φησιν” [Possinus, _line_ 12 _from bottom_: Cramer, _line_ 3 _from the top_], is read as follows:— οχολ εὐσεβίου κατὰ Μάρκον: μετὰ τὴν ἀνάστασιν οὐ λέγεται ὦφθαι τοῖς μαθηταῖς: κατὰ Ματθαῖον: μετὰ τὴν ἀνάστασιν τοῖς μαθηταῖς ὤφθη ἐν τῇ Γαλιλαίᾳ. κατὰ Ἰωάννην: ἐν αὐτῇ τῇ ἡμέρᾳ τῆς ἀναστάσεως τῶν θυρῶν κεκλεισμένων ὁ Ἰησοῦς μέσος τῶν μαθητῶν μὴ παρόντος τοῦ Θωμᾶ ἔστη; καὶ μεθ᾽ ἡμέρας πάλιν ὀκτὼ συμπαρόντος καὶ τοῦ Θωμᾶ. μετὰ ταῦτα πάλιν ἐφάνη αὐτοῖς ἐπὶ τῆς θαλασσης τῆς Τιβεριάδος.