And yet the author of the exaggeration under review, be it observed, is clearly _not Eusebius_. It is evident that _he_ has nothing to say against the genuineness of the conclusion of S. Mark’s Gospel. Those random statements about the copies with which he began, do not even purport to express his own sentiments. Nay, Eusebius in a manner repudiates them; for he introduces them with a phrase which separates them from himself: and, “This then is what a person will say,”—is the remark with which he finally dismisses them. It would, in fact, be to make this learned Father stultify himself to suppose that he proceeds gravely to discuss a portion of Scripture which he had already deliberately rejected as spurious. But, indeed, the evidence before us effectually precludes any such supposition. “Here are two readings,” he says, “(as is so often the case elsewhere:) _both_ of which are to be received,—inasmuch as by the faithful and pious, _this_ reading is not held to be genuine rather than _that_; nor _that_ than _this_.” And thus we seem to be presented with the actual opinion of Eusebius, as far as it can be ascertained from the present passage,—if indeed he is to be thought here to offer any personal opinion on the subject at all; which, for my own part, I entirely doubt. But whether we are at liberty to infer the actual sentiments of this Father from anything here delivered or not, quite certain at least is it that to print only the first half of the passage, (as Tischendorf and Tregelles have done,) and then to give the reader to understand that he is reading the adverse testimony of Eusebius as to the genuineness of the end of S. Mark’s Gospel, is nothing else but to misrepresent the facts of the case; and, however unintentionally, to deceive those who are unable to verify the quotation for themselves. It has been urged indeed that Eusebius cannot have recognised the verses in question as genuine, because a scholium purporting to be his has been cited by Matthaei from a Catena at Moscow, in which he appears to assert that “according to Mark,” our SAVIOUR “is not recorded to have appeared to His Disciples after His Resurrection:” whereas in S. Mark xvi. 14 it is plainly recorded that “Afterwards He appeared unto the Eleven as they sat at meat.” May I be permitted to declare that I am distrustful of the proposed inference, and shall continue to feel so, until I know something more about the scholium in question? Up to the time when this page is printed I have not succeeded in obtaining from Moscow the details I wish for: but they must be already on the way, and I propose to embody the result in a “Postscript” which shall form the last page of the Appendix to the present volume.