Note 220 — Chapter III · THEORY AND PRAXIS OF THE TEXTUAL CRITICISM OF THE NEW TESTAMENT.[129] (continued 2)

Euseb., Hist. Eccl., iv. 29, with reference to the Encratites: Χρῶνται μὲν οὖν οὗτοι Νόμῳ καὶ Προφήταις καὶ Εὐαγγελίοις (Syriac has אונגליון), ἰδίως ἑρμηνεύοντες τῶν ἱερῶν τὰ νοήματα γραφῶν ... βλασφημοῦντες δὲ Παῦλον τὸν ἀπόστολον ἀθετοῦσιν αὐτοῦ τὰς Ἐπιστολὰς, μηδὲ τὰς Πράξεις τῶν ἀποστόλων καταδεχόμενοι. ὁ μέντοι γε πρότερος αὐτῶν ἀρχηγὸς ὁ Τατιανὸς συνάφειάν τινα καὶ συναγωγὴν οὐκ οἶδ’ ὅπως τῶν Εὐαγγελίων συνθεὶς Τὸ Διὰ Τεσσάρων τοῦτο προσωνόμασεν· ὃ καὶ παρά τισιν εἰσέτι φέρεται. Τοῦ δὲ Ἀποστόλου φασὶ τολμῆσαί τινας αὐτὸν μεταφράσαι φωνὰς ὡς ἐπιδιορθούμενον αὐτῶν τὴν τῆς φράσεως σύνταξιν. Καταλέλοιπε δὲ οὗτος πολύ τι πλῆθος γραμμάτων κ.τ.λ. In the Syriac version it runs: But this Tatian, their first head, collected and combined and framed a (or, the) אונגליון and called it דיטסרון, that is “the combined,” which is in the possession of many till this day. And it is said of him that he ventured to alter certain phrases of the Apostle (the plural points in the Syriac are to be omitted) as with the object of amending the composition of the phrases. And he has left many writings, etc.