Lightfoot's
representation, should have found this "the most formidable argument"
against them, does not anywhere, subsequent to their publication, even
allude to the Armenian Epistles; Ewald, in a note of a couple of lines,
[79:3] refers to Petermann's Epistles as identical with a post-Eusebian
manipulated form of the Epistles which he mentions in a sentence in his
text; Dressel devotes a few unfavourable lines to them; [80:1] Hefele
[80:2] supports them at somewhat greater length; but Bleek, Volkmar,
Tischendorf, Boehringer, Scholten, and others have not thought them
worthy of special notice; at any rate none of these nor any other
writers of any weight have, so far as I am aware, introduced them into
the controversy at all.
The argument itself did not seem to me of sufficient importance to drag
into a discussion already too long and complicated, and I refer the
reader to Bunsen's reply to it, from which, however, I may quote the
following lines:
"But it appears to me scarcely serious to say: there are the Seven
Letters in Armenian, and I maintain, they prove that Cureton's text
is an incomplete extract, because, I think, I have found some Syriac
idioms in the Armenian text! Well, if that is not a joke, it simply
proves, according to ordinary logic, that the Seven Letters must
have once been translated into Syriac.
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