14 The corrections were made before he could obtain the essay carefully and gratefully used, but his text is defective, especially and text of Sievers (Zeitsch. Hist. Theol. 1868), where he now from the accidental omission of one of the key-clauses of the finds them nearly all anticipated. Sievers' discussion has been whole (§17).
15 But our annalist gives May 3, while Fest Ind. gives May 2, the day solemnised in the Coptic Martyrologies (Mai, Script. Vett. vol. 4, part 2, pp. 29, 114), and doubtless the right one. Perhaps, if Athanasius died in the night of May 2-3, the former day might be chosen for his commemoration, while our annalist may still be literally exact.
1 This heading, preserved in the Evagrian version, is probably the original one. Compare the statement to the same effect in Vit. Pachom. 63. The preface to the Evagrian version is important as bearing on the question of interpolation. It runs as follows: `Evagrius, presbyter, to his dearest son Innocent, greeting in the Lord. A word-for-word translation from one language to another obscures the sense and as it were chokes the corn with luxuriant grass. For in slavishly following cases and constructions, the language scarcely explains by lengthy periphrasis what it might state by concise expression. To avoid this, I have at your request rendered the Life of the blessed Antony in such a way as to give the full sense, but cut short somewhat of the words. Let others try to catch syllables and letters; do you seek the meaning.'
2 Cf 2 Kings iii. 11: the expression merely refers to personal attendance (contrast §§47, 93). The text is uncertain, as some mss., both Greek and Latin read, `was able to learn from him who was his attendant,' &c. The question of textual evidence requires further sifting. In support of the statement in the text we may cite Ap. c. Ar. 6, where Ath. is called `one of the ascetics,' which may, but need not, refer to something of the kind.
12 IIarqenwn: the earliest use of the word in this sense. Perhaps a house occupied by Virgins is implied in Apol. c. Ar. 15. But at this time virgins generally lived with their families. See D.C.A. 2021b (the reference to Tertullian is not relevant), Eichhorn, pp. 4, sqq., 28-30.