P. vii. l. 7. -- " The judge." His name was Asclepiades. See Prudentius Hymn peri stephanon, l. 687, in Ruinart, Acta prim. Martt. p. 361. S. E. Assemanni also observes: -- "Hunc Asclepiadem vocant Acta apud Mombritium et Prudentius in Hymno." See Acta SS. Martt. ii. p. 182, and the other Syriac Acts, Mus. Brit. Cod. Add. 12,174.
l. 24.-- " The officers," [Syriac], " Quaetionarii." They were the persons who inflicted the punishment, as appears from the following passage of the acts of Trypho : -- " Praefectus autem admirans tantam eorum perseverantiam, jussit eos manibus post tergum ligatis nudos caedi : et cum acerrime caederentur, quaestionarii deficiebant, Praefectus ira repletus jussit ungulas et lampades eorum lateribus applicari. Quaestionarii accedentes jussa complebant." See Ruinart, Act. prim. Martt. p. 163. He also has this note, ibid. p. 172. -- " Quaestionis nomine designat tormenta, quae ad confessionem eliciendam adhibentur : vox etiam nunc ad eandem rem significandam usurpata est. Ab ea Confessor es quaestionati et torti dicuntur apud Cyprian, Epist. ad Florentium, 66.
l. 34. -- "The emperor Diocletian." The name is not given in the Greek. It appears from this that Valesius was mistaken when he wrote, -- " I suppose he means Galerius Caesar, for Diocletian made his abode then at Nicomedia." See Eng. Trans. p. 158. The other Syriac Acts, however, give the name [Syriac], "Maximinus, the son-in-law of Diocletianus." Mus. Brit. Cod, Add. fol. 304.
P. viii. l. 8. -- " Then did great wonder." The miraculous part of this narrative, which savors so strongly of the superstitious, is omitted from the Greek; and that passage added which, in the Syriac, commences the account of Zacchaeus, but is not found at that place in the Greek. The story of Romanus having spoken after his tongue was cut out is, however, repeated in the other Syriac Acts, and is also told in the Greek Menaum. See Valesius, note () Eng. Trans. p. 158. Ruinart has the following note:--" Omittit miraculum Romani, etiam abscissa lingua loquentis, quod alias adeo exaggerat. Hinc patet non omnia isto libello contineri." p. 318. Eusebius himself also, in his book de Resurrectione, affirms the miracle. See Ruinart, Acta prim. Martt. p. 359; and Chrysostom, Oral. 43 et 48. Ibid. See also S. E. Assemani's note, Act. SS. Martt. p. ii. p. 182.
l. 20.--" Upon the rack." The other Syriac version adds here, " to five holes," [Syriac] . Ibid. p. 181.
l. 22.---" Strangling instrument." [Syriac]. Greek, τῳ ξυλῳ βροχῳ . The other Acts have, " He was strangled in Prison," fol. 304.
l. 30.--"Confession of Timotheus." These Acts are also given in the other Syriac Translation by S. E. Assemani, Act. SS. Martt. p. ii. p. 184. See Surius, at the 19th of August, and Baillet, at the same day.
P.ix. l. 2.--"Edicts from the Emperors." Respecting these Edicts Valesius has the following note on the Ecc. Hist. b. viii. c. vi. ()-- " By the first Edict of the Emperors against the Christians it was ordered that the churches should be ruined and the scriptures burnt, and that those who were honoured with any preferment (if they refused to sacrifice) should be deprived of their dignity. The meaner sort were to lose their liberty. See chap. 2. Another Edict soon followed this, that Bishops, Priests, and Deacons should be imprisoned, and by all ways compelled to sacrifice. The third Edict comprehended all sorts of Christians, as well those of the laity as the clergy; which Edict was proposed (says Eusebius in the chap. 3 of his book concerning the Martyrs of Palestine) in the second year of the Persecution. But this seems rather to have been the fourth Edict: for the second and third concerned the Presbyters only. By the second it was ordered they should be imprisoned, and by the third it was enjoined that they should by tortures be compelled to sacrifice." Eng. Trans. p. 143.
l. 25.--" The people of the city of Gaza were accursed in their heathenism." See the account given by Theodoretus, book iii. c. 6 and 7; and S. E. Assemani, Acta SS. Martt. p. ii. p. 186, note ().
P. x. l. 9.--"Theckla (she of our days)." There were several martyrs of this name. S. E. Assemani has published the Acts of two others. See Acta SS. Martt. vol. i. pp. 101, 123; but Eusebius seems especially to draw the distinction with reference to Theckla, the companion of St. Paul, so celebrated in the early ages of Christianity. See Grabe, Spicilegium, vol. i. p. 95 Jer. Jones, New and Full Method, vol. ii. p. 353; Tischendorf, Acta Apost. Apocr. Lips. 1851, p. 40. There are also antient copies in Syriac of the Acts of Theckla, brought from the Nitrian Convent, now in the British Museum. The account of Theckla is in one or two instances found in a volume containing also the Books of Ruth, Esther, and Judith, and called in Syriac " The Book of Women." See Cod. Add. 12,174; 14,641; 14,652.
l.15.--"Timotheus." The Greek has Τιμολαος . See Surius, at March 24th, and Baillet, at the same day.
1. 16.--"Paesis." The Syriac is [Syriac], "Plasis," which I have corrected here from the reading below, where it is [Syriac], Paesis, or Pausis, for some Greek MSS. read Παησις and others Παυσις . Valesius notes ()-- " In the Maz. and Med. MSS. his name is Paesis. In the Greek Menology (which Canisius published) at the 5th of March, instead of Paesis he is called Publius." Eng. Trans. p. 159. The variation in the Syriac doubtless arose from confounding Α with Λ in the word ΠΑΗΣΙΣ or ΠΛΗΣΙΣ .
l. 27.--" The Phrygians." There is no mention of Phrygians in the Greek; but in Ecc. Hist, book viii. ch. 11, Eusebius speaks of the destruction of a whole city of Christians in Phrygia. These, perhaps, were some of them who had been reserved for a spectacle in the theatre.
P. xi. l. 35.--"A subdeacon." Syriac [], evidently a blunder for []. Greek υποδιακονος .
P. xii. l. 5.--"A sudden change." See respecting this, Eusebius, Life of Constantine, book i. ch. 18, Eng. Trans. p. 537, where Valesius has the following note():--"This place is highly remarkable, for from it this conclusion may be made, that the persecution began in Dioclesian's eighth, and Maximian's seventh consulate, and not on the foregoing year, as Baronius will have it. Concerning which matter I have spent many words in my notes on Eusebius, Ecc. Hist, book viii. c. 2, note (). For whereas Eusebius affirms that the Emperors Dioclesian and Maximian divested themselves of their purple in the year after the persecution was begun; and whereas it is manifest that they did that on the year of Christ 304; what I have said does necessarily follow,, that Dioclesian's persecution was begun in the year of Christ 303." Ruinart has this note :--" Diocletianus scilicet prope Nicomediam, Herculius Mediolani, cogente Galerio Maximinano, non autem sponte, uti hactenus putabatur. Totam hunc historiani egregie describit Lactantius in lib. de Mortibus Persecut. cap. 18 seq. Acta Prim. Mar it. p. 319.
l. 16.--The Greek adds a passage, "But we will give an exact account of these matters at a more opportune place and time," referring perhaps to the Life of Constantine.
l. 18.--" Epiphanius." Syriac, []; but the Greek reads []; the other Syriac version published by S. E. Assemani, Acta SS. Mart. P. ii. p. 189, []; and an Arabic account cited by him, [] Amphianus." In Latin he is called Apianus, Apphianus, and Amphianus. Ibid. See Surius and Baillet, at the 2d of April.
l. 33.--" He was sprung from one of the most illustrious families in Syria." For which the Greek is, []. On this Valesius has the following note (*):--"In the Med. MS. this city is called Arpagas; in the Maz. MS. Arapagas, in the Fuk MS. Harpagas; but in the margin a notice is given that it should be [] with an aspirate. I never met with any thing concerning Aragas, a city of Lycia.--In the Menoeum of the Greeks, Amphianus is said to have been born in Lydia."-- Eng. Trans. p. 160. There seems, therefore, to have been some mistake in the copies in this place at an early period.
l. 36.--"Educated at Beyrout." () "At Berytus there was a school of civil law, as many have taken notice from Gregory Thaumaturgus, Eunapius, Nonnus, and others. Gregorius Nazianzenus calls Berytus [], a famous city of Phoenicia, the seat of Ausonian laws" See Valesius, ibid.
P. xiii. l. 20.-- " This our city." The Greek has [].
l. 23.--" Pamphilus." His name is not mentioned in the Greek, and Valesius has this note on the passage ():--" Simeon Metaphrastes, who professes that he transcribed the Martyrdom of Apphianus (or, as he calls him, Amphianus), out of Eusebius, has altered this passage thus:-- And having been conversant with us in divine studies, and instructed in the sacred scriptures by the great Martyr Pamphilus, he obtained no mean habit of virtue; by which he opened a passage for himself, whereby, he procured the crown of Martyrdom" See Eng. Trans. p. 160. And in note (), on the same page, Yalesius writes:--" In the Menologies of the Greeks at the 2d of April, Amphianus, with his brother Aedesius, is mentioned to have been instructed in the Christian religion by Pamphilus the Martyr, at Berytus;" but not having the knowledge of the fact that Pamphilus himself had been educated at the same place--supplied in the Syriac, but omitted in the Greek--Yalesius supposed the Menologies to be mistaken, See note (), Ibid. It is evident from this that Simeon Metaphrastes, and the compilers of the Menologies, read these Acts as in the Syriac.
P. xv. 1. 12.--"His bones and entrails became visible." The same thing is said of the Martyr Alexander, whose Acts were published by Ruinart:--" Ita enim laniatum fuerat corpus crudelitate verberantium, ut carne soluta costarum, patefactisque visceribus, secreta animae panderentur." Acta Prim. Martt. p. 77.
l. 28.--"Was hung up at a great height." See, respecting the various modes of suspension in torture, Gallonius de SS. Martt. cruciatibus, p. 6.
P. xvii. l. 30.--After the Martyrdom of Apphianus the Greek adds the following account of Ulpianus:--" At the same time, and almost on the same day, a young man in the city of Tyre, by name Ulpianus, after he had been cruelly scourged, and endured most grievous stripes, was sewn up in the raw hide of an ox, together with a dog and a venomous serpent, and cast into the sea. Wherefore we thought it agreeable to make mention of this person at [this place wherein we have related] the Martyrdom of Apphianus."-- Eng. Trans. p. 161. On this Valesius has the following note ():--"[] : that is, Although Ulpianus suffered not in Palestine, but in Phoenicia., yet because he suffered martyrdom at the same time, and died by the same sort of punishment that Apphianus had inflicted on him, we judged it not unfit to make mention of him here. It is therefore apparent from these words that Eusebius in this book designed to give an account of the Martyrs of the Province of Palestine only."-- Ibid.
l. 33.--"Alosis." In the Greek Aedesius, [], the variation has doubtless arisen from the similarity of the names [] and [] in a MS. partly effaced. The other Syriac published by S. E. Assemani has []. See Acta SS. Martt. P. ii. p. 195. The account of this martyrdom is given by Baillet, at the 2d of April.