viii DIDASCALIA. Against Aerius. Is it necessary to quote that of the Constitution of the Apostles how there they appointed Thursday and Friday as a fast continually except during Pentecost; and about the six days of the Passover, how they recommend to partake of nothing whatever but bread and salt and water ? what kind of day to keep, and how to release as Sunday dawns, is evident .... afterwards if not about the same subject of Thursdays and Fridays the same Apostles said in the Constitution, we could even show otherwise from all quarters how they write accurately about this. See pp. 98, 99. Kara M.aa<ra\iava!>v, p. 452, Basil.: Migne II. 765, 768. Kat Trepl f^ev ovv rov yeveiov ev TCW Atara^ecrt rwv dirocrToXajv (fadcr/cei 6 Oelos \6yo<f teal 77 8tBaaKa\ia fir) (fcdelpeiv, Tourecrrt fjirj repveiv rpt^a? yeveiov, KaTaKO/j,el(rdai (or rr/v 7rpocr€\€V(riv e Against the Massalians. About the beard in the Constitutions of the Apostles, the Divine word and the Didascalia say, not to destroy it, that is to say, not to cut the hairs of the beard, nor to adorn oneself for harlotry, nor have the approach of righteousness as a sign of arrogance. See p. 4, 11. 33-35. I have in this translation incorporated or indicated the variants of Codex Sangerman and others only when they present anything of value. The Syriac student will find all the variants given in the preceding volume, and to the English reader most of them would be of little, or no interest. I have brought my translation to a close at the end of Chapter XXVI., which Professor Nau considers to be its natural termination {La Didascalie, p. 1 66). Perhaps the most valuable part of the text is the multitude of Scriptural quotations included in it. As I have said in the Introduction to the previous volume, those from the Old Testament are all from the Sep- tuagint, and I subjoin a list of them. Those from the New Testament are, as was to be expected, mostly from the Peshitta, the authorized version of the Syrian Church, which has held its own, with hardly any variants, for about fifteen centuries. It is therefore remarkable to find some quotations which in their choice of expressions coincide preferably with the Old Syriac, and this is more than we should have expected, considering how many times the Didascalia must have been copied, and how strong the tendency would be for each succeeding scribe to supply the quotation from the version with which he was familiar. There are also a large number of New Testament quotations which coincide neither with the