IN preparing an English translation of the Didascalia Apostolorum from the Syriac (the original Greek being lost), I have been guided by the consideration that the student of Ecclesiastical History ought to familiarize himself with the ideas and practices of bygone ages, and that it is") especially useful to us to know by what means the clergy, in the early - centuries of our era, obtained for themselves, whether for good or evil, J the unquestioning obedience of Christian people. To this end, the Didas- calia Apostolorum must have been a potent instrument. As passages of*"] it are quoted by St Epiphanius, who lived in the fourth century, we cannot doubt that it is of early date ; but whatever the precise period at which it was first promulgated, it evidently came forth clothed with the supposed authority of our Lord's Apostles. When we have got over our initial i amazement that any body of ecclesiastical rulers should attempt to use the names of their predecessors instead of their own, we must acknowledge that most of the precepts and practices inculcated are excellent, and well worthy of our own consideration ; such as the directions to Bishops as to / how they are to use the gifts brought to the Church for their own support and for the relief of the poor (Ch. VIII.), and those for the reception of^ strangers during Divine service (Ch. XII.). To some minds, no doubt, this document, from its early date, will appeal with greater force than to others ; and to these I would respectfully suggest that if they consider it to be really of Apostolic authority, they ought to adopt its rules in their entirety; but that it is not legitimate to accept one and reject another, unless that other be proved to be a later interpolation. For instance, if implicit obedience is to be given to Bishops (Ch. IX. p. 48), they, the Bishops, must be elected by all the people1 (Ch. III. p. 10). Some of the rules are now, through the progress of civilization, rendered unnecessary^ and obsolete.