74. swthri/ou kraspe/dou , perhaps "The hem of the Saviour's garment."
75. The statue is minutely described by Eusebius, H.E. vii. 18. Sozomen (H. E. v. 21) savs that Julian took it down and put up his own instead, but the Chronicle of Malalas (ed. Dindorf, p. 329) says it was still in existence in a church at Paneas, in about A. D. 600.
76. For the well-known story, see the Acts of Paul and Thecla.
77. It is remarkable that a writer apparently connected with Asia Minor should thus refer to Syria. For the suggestion that it is a reference to his opponent's connexion with it, see Introd. p. xv.
78. With the reference to Antioch, compare the mention of Edessa, another city of Syria, in Bk. I, ch. vi.
79. The contrast is expressed thus: a1lloi tai~j e9tai/raij sunei~nai spouda&zausin, e3teroi tai~j monhri/aij qe/lousi sunauli/zesqai .
80. This passage scarcely justifies the argument which has been drawn from it, that a development of monasticism is here implied, such as only took place in the latter part of the fourth century. For there is no actual mention of the developed coenobitic life.
81. Macarius, as a faithful follower of Origen, frequently adds to his first explanation a mystical one of this kind. Indeed, when in difficulty for a plain answer, he resorts to it at once, e.g. in Bk. III, ch. xxv.
82. Monogenh&j , the alternative title of Macarius' book, appears here for the first time, and is used three times in the chapter. See Introd. p. xxiv.
83. ou0k e0n u9posta&sei ou0si/aj geno&menoj . In the light of other passages in Macarius, there is a special interest in his use of these words. See Introd., p. xviii.
84. neani/skoj tij eu0prosw&pw| sxh&mati tou~ Swth~roj e1mprosqen dikaiopragi/aj e0zwgra&fei poli/teuma . Or does eu0prosw&pw| sxh&mati mean "in specious form"?
85. Reading e0nedoi/asaj instead of e0nedoi/asa .
86. " Literally, good by nature ( fu&sei ) and good by position ( qe&sei ).
87. The same illustration is used in iv. 26, of the relation of God to the gods of heathenism.
88. Reading a0gaqo&j instead of a0gaqo&n .
89. skeu~oj ou]n mesto_n . In the Christian's answer the reading is similar but not identical.
90. paraqh&somai , as some MSS.
91. w0nei/disa&j ; This is the reading of Codex Bezae.
92. dusqanatou~nta . The point of the saying is not quite plain. It would be more in keeping with the sentence to read di\j qanatou~nta , i . e, "one who died twice."
93. The Hellenic point of view is remarkable, which classes the Romans with the Jews as ba&rbaron e2qnoj .
94. Reading u9poge/iwn instead of u9perge/iwn .
95. th_n a0pokleisqei~san ei2sodon tw~n peribo&lwn la&bh| th~j ka&qarsewj .
96. Blondel here suspects the omission of a whole line in the MS.
97. There is a play on the words plhgh& , a blow, phgh& , a spring.
98. These words seem to suggest a time of persecution as then present. See Introct., p. xvii.