e place thus, '_Non
enim facto animam meam preliosiorem quam me_'; and elsewhere (iv. 268)
'_pretiosam mihi_'; also Origen (_interp._ iv. 628 c), '_sed ego non
facto cariorem animam meam mihi_'; and even the Coptic, '_sed anima mea,
dico, non est pretiosa mihi in aliquo verbo_':--these evidently
summarize the place, by making a sentence out of what survives of the
second clause. The Latin of D exhibits '_Sed nihil horum cura est mihi:
neque habeo ipsam animam caram mihi_.'

[36] Dr. Field says that it may be thus Graecized--[Greek: all' oudena
logon poioumai, oude lelogistai moi psyche ti timion].

[37] ii. 296 e,--exactly as the T.R.

[38] Exactly as the T.R., except that he writes [Greek: ten psychen]
without [Greek: mou] (ix. 332). So again, further on (334 b), [Greek:
ouk echo timian ten emautou psychen]. This latter place is quoted in
Cramer's Cat. 334.

[39] _Ap._ Mai ii. 336 [Greek: edei kai tes zoes kataphronein hyper tou
teleiosai ton dromon, oude ten psychen ephe poieiosai timian heauto.]

[40] [Greek: logon echo, oude poioumai ten psychen timian emauto, oste
k.t.l.] (_ap._ Galland. x. 222).

[41] [Greek: all' oudenos logon poioumai ton deinon, oude echo ten
psychen timian emauto]. Epist. ad Tars. c. 1 (Dressel, p. 255).

[42] The whole of Dr. Field's learned annotation deserves to be
carefully read and pondered. I speak of it especially in the shape in
which it originally appeared, viz. in 1875.

[43] Ibid. p. 2 and 3.

[44] Surprising it is how largely the text of this place has suffered at
the hands of Copyists and Translators. In A and D, the words [Greek:
poioumai] and [Greek: echo] have been made to change places. The latter
Codex introduces [Greek: moi] after [Greek: echo],--for [Greek: emauto]
writes [Greek: emautou],--and exhibits [Greek: tou teleiosai] without
[Greek: hos]. C writes [Greek: hos to teleiosai]. [Symbol: Aleph]B alone
of Codexes present us with [Greek: teleioso] for [Greek: teleiosai], and
are followed by Westcott and Hort _alone of Editors_. The Peshitto
('_sed mihi nihili aestimatur anima mea_'), the Sahidic ('_sed non facto
animam meam in ulla re_'), and the Aethiopic ('_sed non reputo animam
meam nihil quidquam_'), get rid of [Greek: timian] as well as of [Greek:
oude echo]. So much diversity of text, and in such primitive witnesses,
while it points to a remote period as the date of the blunder to which
attention is called in the text, testifies eloquently to the utter
pe