[196:1] Iren. _Hær._ iv. 27. 1 sq; iv. 30. 1; iv. 31. 1; iv. 32. 1. Even in this case there remains the possibility that we have a report of lectures taken down at the time. The early work of Hippolytus on Heresies was drawn up from a synopsis which he had made of the lectures of Irenæus (Photius _Bibl._ 12 1). Galen again speaks of his pupils taking down his lectures as he delivered them (_Op._ xix. p. 11, ed. Kühn). The discourses which Irenæus reports from the lips of this anonymous elder (perhaps Melito or Pothinus) are so long and elaborate, that the hypothesis of lecture notes seems almost to be required to account for them.
[200:2] _Patrol. Græc._ lxxxix. p. 962 (ed. Migne).
[200:3] Under this 'spiritual' interpretation, Anastasius includes views as wide apart as those of Philo, who interprets paradise as a philosophical allegory, and Irenæus, who regards it as a supramundane abode; for both are named. But they have this in common, that they are both opposed to a terrestrial region; and this is obviously the main point which he has in view.
[201:1] _Patrol. Græc._ lxxxix. p. 964 sq.
[201:3] Routh (_Rel. Sacr._ I. p. 41) would end the quotation from Papias at 'their array came to nought;' but the concluding sentence seems to be required as part of the quotation, which otherwise would be very meaningless. Papias, adopting the words of the Apocalypse, emphasizes the fact that Satan was cast down to the earth, because this shows that paradise was a supramundane region. As I have said before (p. 186), the only saying of our Lord to which we can conveniently assign this exposition is Luke x. 18. St Luke is also the only Evangelist who mentions paradise (xxiii. 43).
[202:2] Hippolytus _Ref. Hær._ vi. 42, 55.
[204:2] Ewald _Die Johanneischen Schriften_ p. 271.
[208:1] Euseb. _Quæst. ad Marin._ 2, iv. p. 941 (ed. Migne). Jerome, who seems to have had Eusebius before him, says more plainly (Epist. 120, _ad Hedib._ I. p. 826):--'Mihi videtur evangelista Matthaeus qui evangelium Hebraeo sermone conscripsit, non tam _vespere_ dixisse quam _sero_, et eum qui interpretatus est, verbi ambiguitate deceptum, non _sero_ interpretatum esse sed _vespere_.'
[209:1] Iren. ii. 22. 5; Euseb. _H.E._ iii. 23.